‫ﻛﺘﺎﺏ ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‬

‫ﺍﳌﺆﻟﻒ ‪ :‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‬

‫ﺍﳉﺰﺀ ﺍﻷﻭﻝ‬

‫ﺧﻄﺒﺔ ﺍﻟﻜﺘﺎﺏ‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬

‫ﰲ ﻓﻀﻞ ﺍﻷﺩﺏ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﺫﻡ ﺍﳉﻬﻞ ﻭﲪﻠﻪ‬

‫ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻛﻔﻰ ﺑﺎﻟﻌﻠﻢ ﺷﺮﻓﹰﺎ ﺃﻧﻪ ﻳﺪﻋﻴﻪ ﻣﻦ ﻻ ﳛﺴﻨﻪ ﻭﻳﻔﺮﺡ ﺇﺫﺍ‬
‫ﻧﺴﺐ ﺇﻟﻴﻪ ﻣﻦ ﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻭﻛﻔﻰ ﺑﺎﳉﻬﻞ ﲬﻮﻻﹰ‪ ،‬ﺃﻧﻪ ﻳﺘﱪﺃ ﻣﻨﻪ ﻣﻦ ﻫﻮ ﻓﻴﻪ ﻭﻳﻐﻀﺐ ﺇﺫﺍ ﻧﺴﺐ ﺇﻟﻴﻪ‪.‬‬
‫ﻓﻨﻈﻢ ﺑﻌﺾ ﺍﶈﺪﺛﲔ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺴﺐُ‬‫ﻛﻔﹶﻰ َﺷﺮَﻓﹰﺎ ِﻟ ﹾﻠِﻌ ﹾﻠ ﹺﻢ َﺩ ْﻋ ﻮَﺍُﻩ ﺟَﺎ ﻫِﻞﹲ ‪َ ...‬ﻭَﻳﻔﹾ َﺮﺡُ ﹶﺃ ﹾﻥ ﻳُﺪْﻋَﻰ ﹺﺇﻟﹾﻴ ِﻪ َﻭﻳُ ْﻨ َ‬
‫ﻀﺐُ‬
‫ﺐ ﺇﹶﻟ ْﻴﻬَﺎ َﻭﹶﺃﻏﹾ َ‬ ‫ﺴ ْ‬ ‫ﻉ ﻣَﺘَﻰ ﹸﺃ ْﻧ َ‬
‫ﻭَﻳَﻜﹾﻔِﻲ ُﺧﻤُﻮ ﹰﻻ ﺑﹺﺎﹾﻟﺠَﻬﺎﹶﻟ ِﺔ ﺃﹶﻧﱠﻨﹺﻲ ‪ ...‬ﹸﺃﺭَﺍ ُ‬
‫ﻭﻗﺎﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻗﻴﻤﺔ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺎ ﳛﺴﻦ‪ ،‬ﻓﻨﻈﻤﻪ ﺷﺎﻋﺮ ﻭﻗﺎﻝ‪:‬‬
‫ﺢ ِﻣ ﹾﺜ ﹶﻞ ﺍ ﹾﻟ َﻌَﻴﻲﱢ ‪ ...‬ﹶﻻ َﻭ ﹶﻻ ﺫﹸﻭ ﺍﻟﺬﱠﻛﹶﺎ ِﺀ ِﻣ ﹾﺜ ﹶﻞ ﺍ ﹾﻟ َﻐﹺﺒﻲﱢ‬‫ﹶﻻ َﻳﻜﹸﻮ ﹸﻥ ﺍ ﹾﻟ ﹶﻔﺼِﻴ ُ‬
‫ﺴﻦُ ﺍﹾﻟ َﻤ ْﺮ ‪ُ ...‬ﺀ ﻗﹶﻀَﺎﺀٌ ِﻣ َﻦ ﺍﻹﻣَﺎ ﹺﻡ ﻋَﻠﻲﱢ‬
‫ﺤِ‬
‫ﻗِﻴ َﻤﺔﹸ ﺍ ﹾﻟ َﻤ ْﺮ ِﺀ ﹶﻗ ْﺪﺭُ ﻣَﺎ ﻳُ ْ‬
‫ﻭﻗﺎﻝ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ :‬ﻛﻞ ﺷﻲﺀ ﻳﻌﺰ ﺇﺫﺍ ﻧﺰﺭ‪ ،‬ﻣﺎ ﺧﻼ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺰ ﺇﺫﺍ ﻏﺰﺭ‪.‬‬
‫ﻭﻣﺮ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﻗﻮﻡ ﻳﺴﻴﺌﻮﻥ ﺍﻟﺮﻣﻲ‪ ،‬ﻓﻘﺮﻋﻬﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻧﺎ ﻗﻮﻡ " ﻣﺘﻌﻠﻤﲔ " ‪،‬‬
‫ﻓﺄﻋﺮﺽ ﻣﻐﻀﺒﺎﹰ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﺍﷲ ﳋﻄﺆﻛﻢ ﰲ ﻟﺴﺎﻧﻜﻢ‪ ،‬ﺃﺷﺪ ﻋﻠﻲ ﻣﻦ ﺧﻄﺌﻜﻢ ﰲ ﺭﻣﻴﻜﻢ‪.‬‬
‫ﲰﻌﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﻘﻮﻝ‪ " :‬ﺭﺣﻢ ﺍﷲ ﺍﻣﺮﺃ ﺃﺻﻠﺢ ﻣﻦ ﻟﺴﺎﻧﻪ " ‪.‬‬
‫ﻭﺭﻭﻱ ﺃﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳌﺎ ﻗﺮﺃ‪ " :‬ﻭﻧﺎﺩﻭﺍ ﻳﺎ ﻣﺎﻝ ﻟﻴﻘﺾ ﻋﻠﻴﻨﺎ ﺭﺑﻚ ﺃﻧﻜﺮ ﻋﻠﻴﻪ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ .‬ﻓﻘﺎﻝ ﻋﻠﻲ‪ :‬ﻫﺬﺍ ﻣﻦ ﺍﻟﺘﺮﺧﻴﻢ ﰲ ﺍﻟﻨﺪﺍﺀ ﻓﻘﺎﻝ‪ .‬ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻣﺎ ﺃﺷﻐﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ﻋﻦ ﺍﻟﺘﺮﺧﻴﻢ‬
‫ﰲ ﺍﻟﻨﺪﺍﺀ؟ ﻓﻘﺎﻝ ﻋﻠﻲ‪ :‬ﺻﺪﻗﺖ‪.‬‬
‫ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﲢﻘﻖ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻋﻠﻤﻬﻢ ﺑﻪ‪.‬‬
‫ﺍﺳﺘﺄﺫﻥ ﺭﺟﻞ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻓﻘﺎﻝ‪ " :‬ﺃﺑﺎ " ﻋﻤﺮﺍﻥ ﰲ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﻠﻢ ﳚﺒﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﰊ ﻋﻤﺮﺍﻥ ﰲ ﺍﻟﺪﺍﺭ‪،‬‬
‫ﻓﻨﺎﺩﺍﻩ‪ :‬ﻗﻞ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﺩﺧﻞ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﻳﻌﺜﺮ ﻟﺴﺎﻧﻪ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻠﺤﻦ ﻓﻴﻘﻮﻝ‪ :‬ﺍﺳﺘﻐﻔﺮ ﺍﷲ‪ .‬ﻓﻘﻴﻞ ﻟﻪ ﻓﻴﻪ‪ :‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺃﺧﻄﺄ‬
‫ﻓﻴﻬﺎ ﻓﻘﺪ ﻛﺬﺏ ﻋﻠﻰ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻣﻦ ﻛﺬﺏ ﻓﻘﺪ ﻋﻤﻞ ﺳﻮﺀﺍﹰ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ " :‬ﻭﻣﻦ ﻳﻌﻤﻞ ﺳﻮﺀﹰﺍ ﺃﻭ ﻳﻈﻠﻢ ﻧﻔﺴﻪ‬
‫ﰒ ﻳﺴﺘﻐﻔﺮ ﺍﷲ ﳚﺪ ﺍﷲ ﻏﻔﻮﺭﹰﺍ ﺭﺣﻴﻤﹰﺎ " ‪.‬‬
 ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﻛﺘﺎﺏ ﳏﺎﺿﺮﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺣﺪﺛﻨﺎ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺣﺎﻣﺪ ﺃﲪﺪ ﺑﻦ ﺑﺸﺮ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻔﺮﺍﺀ ﻳﻮﻣﹰﺎ‬
‫ﻋﻨﺪ ﳏﻤﺪ ﺍﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻓﺘﺬﺍﻛﺮﺍ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻓﻔﻀﻞ ﺍﻟﻔﺮﺍﺀ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻓﻀﻞ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﻟﻨﺤﻮ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻗﻞ ﺭﺟﻞ ﺃﻧﻌﻢ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﻋﻠﻤﹰﺎ ﻏﲑﻩ‪ ،‬ﺇﻻ ﺳﻬﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ :‬ﻳﺎ ﺃﺑﺎ ﺯﻛﺮﻳﺎ‪ ،‬ﻗﺪ ﺃﻧﻌﻤﺖ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺳﺄﻟﻚ ﻋﻦ ﺑﺎﺏ ﻣﻦ ﺍﻟﻔﻘﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻫﺎﺕ ﻋﻠﻰ‬
‫ﺑﺮﻛﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺭﺟﻞ ﺻﻠﻰ ﻓﺴﻬﺎ ﰲ ﺻﻼﺗﻪ‪ ،‬ﻭﺳﺠﺪ ﺳﺠﺪﰐ ﺍﻟﺴﻬﻮ‪ ،‬ﻓﺴﻬﺎ ﻓﻴﻬﻤﺎ‪،‬‬
‫ﻓﺘﻔﻜﺮ ﺍﻟﻔﺮﺍﺀ ﺳﺎﻋﺔ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﳏﻤﺪ‪ :‬ﻟِﻢَ؟ ﻗﺎﻝ‪ :‬ﻷﻥ ﺍﻟﺘﺼﻐﲑ ﻋﻨﺪﻧﺎ ﻟﻴﺲ ﻟﻪ ﺗﺼﻐﲑ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺳﺠﺪﺗﺎ ﺍﻟﺴﻬﻮ ﲤﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﺘﻤﺎﻡ ﲤﺎﻡ‪ .‬ﻓﻘﺎﻝ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ :‬ﻣﺎ ﻇﻨﻨﺖ ﺃﻥ ﺁﺩﻣﻴﹰﺎ ﻳﻠﺪ ﻣﺜﻠﻚ‪.‬‬
‫ﻭﺣﻜﻲ ﻋﻦ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺣﺐ ﻣﻦ ﺍﻟﻨﺎﺱ ﺣﺐ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻣﺎ ﺻﻠﺢ ﺩﻳﻦ ﺇﻻ ﲝﻴﺎﺀ‪ ،‬ﻭﻻ ﺣﻴﺎﺀ ﺇﻻ‬
‫ﺑﻌﻘﻞ‪ ،‬ﻭﻣﺎ ﺻﻠﺢ ﺣﻴﺎﺀ‪ ،‬ﻭﻻ ﺩﻳﻦ‪ ،‬ﻭﻻ ﻋﻘﻞ‪ ،‬ﺇﻻ ﺑﺄﺩﺏ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺮﻳﺎﺷﻲ‪:‬‬
‫ﻼ ﺳَﺎﺋِﺮﹰﺍ ‪ ...‬ﹶﻓﻜﹸ ْﻨﺖُ ﻓِﻲ ﺍﻟﺸﱢ ْﻌ ﹺﺮ ﹶﻟﻪُ ﻧَﺎ ِﻇﻤَﺎ‬
‫ﹶﻃ ﹶﻠ ْﺒﺖُ َﻳ ﻮْﻣﹰﺎ َﻣﹶﺜ ﹰ‬
‫ﹶﻻ َﺧ ْﻴ َﺮ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْﺮ ِﺀ ﺇﺫﹶﺍ ﻣَﺎ ﹶﻏﺪَﺍ ‪ ...‬ﻻ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻭﻻ ﻋﺎﳌﺎ‬
‫ﻭﰲ ﺍﳋﱪ‪ " :‬ﺍﺭﲪﻮﺍ ﺛﻼﺛﺔ‪ ،‬ﻋﺰﻳﺰ ﻗﻮﻡ ﺫﻝ‪ .‬ﻭﻏﲏ ﻗﻮﻡ ﺍﻓﺘﻘﺮ‪ ،‬ﻭﻋﺎﳌﹰﺎ ﻳﻠﻌﺐ ﺍﳉﻬﺎﻝ ﺑﻌﻠﻤﻪ " ‪.‬‬
‫ﻓﻨﻈﻤﻪ ﺷﺎﻋﺮ ﻓﻘﺎﻝ‪:‬‬
‫ﺙ ﺍ َﻷ ْﺯﻣَﺎ ِﻥ‬
‫ﺤ ﻮَﺍ ِﺩ ِ‬
‫ﻼﹶﺛ ِﺔ َﺣ ﹾﻘ ُﻬ ْﻢ ‪ ...‬ﹶﺃ ﹾﻥ ﻳُ ْﺮ َﺣﻤُﻮﺍ ِﻟ َ‬
‫ﺇﻧﱢﻲ ِﻣ َﻦ ﺍﻟﻨﱠ ﹶﻔ ﹺﺮ ﺍﻟﺜﱠ ﹶ‬
‫ﻣﺜ ﹴﺮ ﺃﻗﻞ ﻭﻋﺎﱂ ﻣﺴﺘﺠﻬﻞ‪ ،‬ﻭﻋﺰﻳﺰ ﻗﻮﻡ ﺫﻝ ﻟﻠﺤﺪﺛﺎﻥ‪.‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﻓﻘﺪﺍﻥ ﺍﻷﺩﻳﺐ ﺍﻟﻄﺒﻊ‪ ،‬ﻛﻔﻘﺪﺍﻥ ﺫﻱ ﺍﻟﻨﺠﺪﺓ ﺍﻟﺴﻼﺡ‪ ،‬ﻭﻻ ﳏﺼﻮﻝ ﻷﺣﺪﳘﺎ ﺩﻭﻥ ﺍﻵﺧﺮ‪ .‬ﻭﻗﺎﻝ‪:‬‬
‫ﺻﺤﱠﺔﹸ ﹶﻃ ْﺒ ﹺﻊ‬ ‫ﺏ ِ‬ ‫ﺐ ﺍ ﹾﻟ ِﻌ ﹾﻞ ‪َ ...‬ﻡ َﻭﺭَﺍ َﻡ ﺍﻵﺩَﺍ َ‬ ‫ﹺﻧ ْﻌ َﻢ َﻋ ْﻮﻥﹸ ﺍﻟﹾﻔﹶﺘَﻰ ﹺﺇﺫﹶﺍ ﹶﻃ ﹶﻠ َ‬
‫ﻱ َﻭﺻَﺎ َﺭ ﺍ ﹾﻟ َﻌﻨَﺎ ُﺀ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ َﻧ ﹾﻔ ﹴﻊ‬
‫ﻓﹶﺈﺫﺍ ﺍﻟﻄﱠ ْﺒ ُﻊ ﻓﹶﺎَﺗﻪُ َﺑ ﹶﻄ ﹶﻞ ﺍﻟﺴﱠ ْﻊ ‪ُ ...‬‬
‫ﻭﳑﺎ ﻳﻘﺎﺭﺏ ﺫﻟﻚ ﻗﻮﻝ ﺑﻌﻀﻬﻢ‪:‬‬
‫ﺲ ﹶﻟﻪُ َﻧ ْﻌﻞﹸ‬
‫ﲎ ‪َ ...‬ﻳﻜﹸﻮ ﹸﻥ ﹶﻛﺬِﻱ ﹺﺭ ْﺟ ﹴﻞ َﻭﹶﻟْﻴ َ‬ ‫َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ َﻋ ﹾﻘ ﹴﻞ َﻭﹶﻟ ْﻢ َﻳﻚُ ﺫﹶﺍ ِﻏ ً‬

‫ﺲ ﹶﻟﻪُ ﹺﺭ ْﺟﻞﹸ‬
‫ىَﻴﻜﹸﻮﻥﹸ ﹶﻛﺬِﻱ َﻧ ْﻌ ﹴﻞ َﻭﹶﻟْﻴ َ‬ ‫َﻭ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ ﻣَﺎ ﹴﻝ َﻭﹶﻟ ْﻢ َﻳﻚُ ﺫﹶﺍ ﺣِﺠ ً‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ‪:‬‬
‫ﺐ‬
‫ﺏ ِﺣﻠﹾَﻴ ﹰﺔ ﹶﻓﺨُﺬﹾ ِﻣ ْﻨ ُﻬﻤَﺎ ﻓِﻲ َﺭ ﹾﻏَﺒ ٍﺔ ﹺﺑَﻨﺼِﻴ ﹺ‬ ‫ﹶﺃﺭَﻯ ﺍ ﹾﻟ ِﻌ ﹾﻠ َﻢ ﻧُﻮﺭﹰﺍ ﻭَﺍﻟﺘﱠﹶﺄﺩﱡ َ‬
‫ﺐ‬
‫ﺱ ِﻟ ﹾﻠ ﹶﻔﺘَىﺈﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﻓِﻲ ِﻋ ﹾﻠ ِﻤ ِﻪ ﹺﺑﹶﺄﺩِﻳ ﹺ‬
‫ﺲ َﻳِﺘﻢﱡ ﺍ ﹾﻟ ِﻌ ﹾﻠ ُﻢ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺ‬
‫َﻭﹶﻟْﻴ َ‬
‫ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺣﺎﰎ ﺳﻬﻞ ﺑﻦ ﳛﲕ ﺍﻟﺴﺠﺴﺘﺎﱐ‪:‬‬
‫ﺏ‬
‫ﺠ ْﻮ َﻫ ﹺﺮ ﺍﻵﺩَﺍ ﹺ‬ ‫ﺠ ﻮَﺍ ِﻫ َﺮ ُﺩﺭﱠ ﻫَﺎ َﻭﻧُﻀَﺎ َﺭ ﻫَﺎ ‪ُ ...‬ﻫﻦﱠ ﺍ ﹾﻟ ِﻔﺪَﺍ ُﺀ ِﻟ َ‬ ‫ﹺﺇﻥﱠ ﺍ ﹾﻟ َ‬
‫ﺏ‬
‫ﺻﺤَﺎ ﹺ‬
‫ﺴﻤُﻮ ﺑﹺﺰﹺﻳﻨَﺘِﻬَﺎ ﻋَﻠﹶﻰ ﺍ َﻷ ْ‬ ‫ﲑ ﹰﺓ ‪َ ...‬ﺗ ْ‬ ‫ﺕ ﹶﺫ ِﺧ َ‬ ‫ﺕ ﹶﺃ ﹺﻭ ﺍﺩﱠ َﺧ ْﺮ َ‬ ‫ﹶﻓﹺﺈﺫﹶﺍ ﺍ ﹾﻛَﺘَﻨ ْﺰ َ‬
‫ﺏ‬
‫ﺠ ٍﺔ َﻭﹶﺛﻮَﺍ ﹺ‬
‫ﺏ ﺍﹾﻟﻤُ َﺰﻳﱢ ﹺﻦ ﹶﺃ ْﻫ ﹶﻠﻪُ ‪ ...‬ﹶﻛ ْﻴﻤَﺎ َﺗﻔﹸﻮ َﺯ ﹺﺑَﺒ ْﻬ َ‬
‫ﻚ ﺑﹺﺎ َﻷ َﺩ ﹺ‬‫ﹶﻓ َﻌ ﹶﻠْﻴ َ‬
‫ﺏ‬
‫ﺐ َﻳ ْﻨَﺒﺢُ ﻣِﻦ َﻭﺭَﺍ ِﺀ ِﺣﺠَﺎ ﹺ‬
‫ﹶﻓ ﹶﻠﺮُ ﺏﱠ ﺫِﻱ َﻣﺎ ﹴﻝ َﺗﺮَﺍ ُﻩ ُﻣَﺒﻌﱠﺪﹰﺍ ‪ ...‬ﻛﹶﺎ ﹾﻟ ﹶﻜ ﹾﻠ ﹺ‬
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‫ﺨﻒﱡ ﹺﺑ ِﻪ ﹶﻟﺪَﻯ ﺍ َﻷ ْﺗﺮَﺍ ﹺ‬ ‫ﺴَﺘ َ‬
‫ﺐ َﻭﹺﺇ ﹾﻥ َﺩ َﻫ ْﺘﻪُ ﺧَﺼَﺎﺻَﺔﹲ ‪ ...‬ﹶﻻ ﻳُ ْ‬ ‫ﻭَﺗَﺮَﻯ ﺍ َﻷﺩِﻳ َ‬
‫َﻭﻗﹶﺎ ﹶﻝ ﺁ َﺧﺮُ‪:‬‬
‫ﺴ َﻦ ِﻣ ْﻦ َﻋ ﹾﻘ ِﻠِﻪ َﻭ ِﻣ ْﻦ ﹶﺃ َﺩﹺﺑ ْﻪ‬
‫ﷲ ﻻﻣْﺮﹺﺉ ِﻫَﺒ ﹰﺔ ‪ ...‬ﹶﺃ ْﺣ َ‬
‫ﺐﺍ ُ‬ ‫ﻣَﺎ َﻭ َﻫ َ‬
‫ﺤﻴَﺎ ِﺓ ﹶﺃ ْﺟ َﻤﻞﹸ ﹺﺑ ْﻪ‬
‫ُﻫﻤَﺎ َﺟ َﻤﺎ ﹸﻝ ﺍﻟﹾﻔﹶﺘَﻰ ﻓﹶﺈ ﹾﻥ ﻓﹸ ِﻘﺪَﺍ ‪ ...‬ﹶﻓ ﹶﻔ ﹾﻘﺪُﻩُ ِﻟ ﹾﻠ َ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺻﺎﱀ ﺍﳍﺮﻭﻱ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻳﻘﻮﻝ‪ :‬ﺃﻧﻔﻘﺖ ﰲ ﺍﳊﺪﻳﺚ ﺃﺭﺑﻌﲔ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﰲ ﺍﻷﺩﺏ‬
‫ﺳﺘﲔ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﻟﻴﺖ ﻣﺎ ﺃﻧﻔﻘﺘﻪ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻔﻘﺘﻪ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻛﻴﻒ؟ ﻗﺎﻝ‪ :‬ﻷﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻛﻔﺮﻭﺍ ﺑﺘﺸﺪﻳﺪﺓ‬
‫ﻭﺍﺣﺪﺓ ﺧﻔﻔﻮﻫﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻳﺎ ﻋﻴﺴﻰ ﺇﱐ ﻭﻟﱠﺪﺗﻚ ﻣﻦ ﻋﺬﺭﺍﺀ ﺑﺘﻮﻝ‪ .‬ﻓﻘﺎﻟﺖ ﺍﻟﻨﺼﺎﺭﻯ‪ :‬ﻭﻟﺪﺗﻚ‪.‬‬
‫ﺷﺎﻋﺮ‪:‬‬
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‫ﺻﺢﱠ ﺇﻻﱠ ﻋَﻠﹶﻰ ﹶﺃ َﺩ ْ‬ ‫ﺻﺢﱠ ﺇﻻﱠ ﺑﹺﺸﻴ َﻤ ٍﺔ ‪َ ...‬ﻭﹶﻟ ْﻢ ﹶﺃ َﺭ ِﻋﻠﹾﻤﹰﺎ َ‬ ‫ﻼ َ‬ ‫ﻭﹶﻟ ْﻢ ﹶﺃ َﺭ َﻋ ﹾﻘ ﹰ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ‪:‬‬
‫ﺏ‬
‫ﺴ ُﻦ ﺍ َﻷ َﺩ ْ‬
‫ﺴ ﹴﻦ ﺯﹺﻳﻨَﺔﹲ ‪َ ...‬ﻭﺯﹺﻳَﻨﺔﹸ ﺍ ﹾﻟﻌَﺎِﻟ ﹺﻢ ُﺣ ْ‬
‫ِﻟ ﹸﻜﻞﱢ َﺷ ْﻲ ٍﺀ َﺣ َ‬
‫ﺐ‬
‫ﺴ ْ‬‫ﺸﺮُﻑُ ﺍ ﹾﻟﻤَﺮ ُﺀ ﺑﹺﺂﺩَﺍﹺﺑ ِﻪ ‪ ...‬ﻓِﻴﻨَﺎ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻭﺿِﻴ َﻊ ﺍﻟﻨﱠ َ‬ ‫ﹶﻗ ْﺪ َﻳ ْ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ‪:‬‬
‫ﺏ‬
‫ﺨ ُﺮﻧَﺎ ﺑﹺﺎ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭَﺍ َﻷ َﺩ ﹺ‬
‫ﺴﹺﺒ ﹶﻔﹺﺈﻧﱠﻤَﺎ ﹶﻓ ْ‬
‫َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ُﻣ ﹾﻔَﺘﺨِﺮﹰﺍ ﺑﹺﺎ ﹾﻟﻤَﺎ ﹺﻝ ﻭَﺍﻟﻨﱠ َ‬
‫ﺏ‬
‫ﻼ ﺃ َﺩﹴﺑﻼﹶ‪ ،‬ﻻﹶ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻣ ْﻨﺴُﻮﺑﹰﺎ ﺇﻟﹶﻰ ﺍﻟ َﻌ َﺮ ﹺ‬ ‫ﹶﻻ َﺧ ْﻴ َﺮ ﻓِﻲ َﺭﺟُ ﹴﻞ ُﺣﺮﱟ ﹺﺑ ﹶ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻷﺩﻳﺐ ﻭﺍﻟﻌﺎﱂ‪ ،‬ﺃﻥ ﺍﻷﺩﻳﺐ ﻣﻦ ﻳﺄﺧﺬ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺃﺣﺴﻨﻪ ﻓﻴﺄﻟﻔﻪ‪ .‬ﻭﺍﻟﻌﺎﱂ ﻣﻦ ﻳﻘﺼﺪ ﺑﻔﻦ‬
‫ﻣﻦ ﺍﻟﻌﻠﻢ ﻓﻴﻌﺘﻤﻠﻪ‪ .‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ :‬ﺍﻟﻌﻠﻢ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﳛﺼﻰ‪ ،‬ﻓﺨﺬﻭﺍ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺃﺣﺴﻨﻪ‪.‬‬
‫ﺷﺎﻋﺮ‪:‬‬
‫ﹶﺫﺧَﺎِﺋﺮُ ﺍﹾﻟﻤَﺎ ﹺﻝ ﹶﻻ ﺗَﺒْﻘﹶﻰ ﻋَﻠﹶﻰ ﹶﺃ َﺣ ٍﺪ ﻭَﺍ ﹾﻟ ِﻌ ﹾﻠﻢُ َﺗ ﹾﺬ َﺧﺮُﻩُ ﻳَﺒْﻘﹶﻰ َﻋﻠﹶﻰ ﺍ َﻷَﺑ ِﺪ‬
‫ﺏ َﻣ ْﻨ ﹺﺰﹶﻟ ﹰﺔَﻳ ِﺬ ﱡﻝ ﻓِﻴﻬَﺎ ﹶﻟﻪُ ﺫﹸﻭ ﺍ ﹾﻟﻤَﺎ ﹺﻝ ﻭَﺍ ﹾﻟﻌُ ﹶﻘ ِﺪ‬
‫ﻭَﺍﹾﻟ َﻤ ْﺮ ُﺀ َﻳ ْﺒﻠﹸﻎﹸ ﺑﹺﺎﻵﺩَﺍ ﹺ‬
‫ﻭﺣﺪﺙ ﺳﻔﻴﺎﻥ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻟﻨﻔﺴﻚ‪ ،‬ﻓﺎﲨﻊ ﻣﻦ ﻛﻞ ﺷﻲﺀ‬
‫ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻜﻮﻥ ﺭﺃﺳﹰﺎ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻌﻠﻴﻚ ﺑﻄﺮﻳﻖ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﻌﱯ‪ :‬ﻣﺎ ﻏﻠﺒﲏ ﺇﻻ ﺫﻭ ﻓﻦ‪.‬‬
‫ﺷﺎﻋﺮ‪:‬‬
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‫ﺸ ﹺ‬‫ﺠ ْﻤ ﹺﻊ ﺍ ﹾﻟﻤَﺎ ﹺﻝ ﻭَﺍﻟﻨﱠ َ‬
‫ﺲ ﺍ ﹾﻟَﻴﺴَﺎ ُﺭ ﹺﺑ َ‬
‫ﻼ ﹶﺃ َﺩﹴﺑ ﹶﻠْﻴ َ‬
‫ﹶﻻ ﹶﻓ ﹾﻘ َﺮ ﹶﺃ ﹾﻛَﺒﺮُ ِﻣ ْﻦ ﹶﻓ ﹾﻘ ﹴﺮ ﹺﺑ ﹶ‬
‫ﺐ‬
‫ﻣَﺎ ﺍ ﹾﻟﻤَﺎ ﹸﻝ ﺇﻻﱠ ﺟُﺰَﺍﺯَﺍ ﺕٌ ﻣُ ﹶﻠﻔﱠ ﹶﻘ ﹲﺔ ‪ ...‬ﻓِﻴﻬَﺎ ﻋُﻴُﻮﻥﹲ ِﻣ َﻦ ﺍﻷَﺷْﻌَﺎﺭﹺ ﻭَﺍ ﹾﻟﺨُ ﹶﻄ ﹺ‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺴﻴﺎﺩﺓ‪ ،‬ﻓﻌﻠﻴﻪ ﺑﺄﺭﺑﻊ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﻌﻔﺔ‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ‪.‬‬
‫ﺷﺎﻋﺮ‪:‬‬
‫ﺐ‬
‫ﺴ ﹺ‬‫ﺲ ﻟﹶﻬُﻔِﻲ ﺍ ﹾﻟ ِﻌﺰﱢ ﺃﹶﺻْﻞﹲ َﻭ ﹶﻻ ﻳُﻨْﻤَﻰ ﺇﱃ َﺣ َ‬
‫ﺲ َﻭﺿِﻴ ﹺﻊ ﺍ ﹾﻟ ﹶﻘ ْﺪ ﹺﺭ ﹶﻟْﻴ َ‬
‫ﻛ ْﻢ ِﻣ ْﻦ َﺧﺴِﻴ ﹴ‬
‫ﻗﺪ ﺻﺎﺭ ﺑﺎﻷﺩﺏ ﺍﶈﻤﻮﺩ ﺫﺍ ﺷﺮﻑ ‪ ...‬ﻋﺎﻝ ﻭﺫﺍ ﺣﺴﺐ ﳏﺾ ﻭﺫﺍ ﻧﺴﺐ‬
‫ﻭﻗﺎﻝ ﺑﺰﺭﲨﻬﺮ‪ :‬ﻣﻦ ﻛﺜﺮ ﺃﺩﺑﻪ ﻛﺜﺮ ﺷﺮﻓﻪ ﻭﺇﻥ ﻛﺎﻥ ﻭﺿﻴﻌﺎﹰ‪ ،‬ﻭﺑﻌﺪ ﺻﻮﺗﻪ ﻭﺇﻥ ﻛﺎﻥ ﺧﺎﻣﻼﹰ‪ ،‬ﻭﺳﺎﺩ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻏﺮﻳﺒﺎﹰ‪ ،‬ﻭﻛﺜﺮﺕ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﻓﻘﲑﹰﺍ‪.‬‬
 ‫ﻭﻳﻘﺎﻝ‪ :‬ﻋﻠﻴﻜﻢ ﺑﺎﻷﺩﺏ‪ ،‬ﻓﺈﻧﻪ ﺻﺎﺣﺐ ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻣﺆﻧﺲ ﰲ ﺍﳊﻀﺮ‪ ،‬ﻭﺟﻠﻴﺲ ﰲ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﲨﺎﻝ ﰲ ﺍﶈﺎﻓﻞ‪،‬‬
‫ﻭﺳﺒﺐ ﺇﱃ ﻃﻠﺐ ﺍﳊﺎﺟﺔ‪.‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﻣﺮﻭﺀﺗﺎﻥ ﻇﺎﻫﺮﺗﺎﻥ‪ :‬ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺮﻳﺎﺵ‪.‬‬
‫ﻼ ﻣﻦ ﻗﺮﻳﺶ‪ ،‬ﻓﻠﻢ ﳛﻤﺪ ﺃﺩﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ‪ :‬ﺍﻷﺩﺏ ﺍﻟﺼﺎﱀ ﺧﲑ ﻟﻚ ﻣﻦ‬ ‫ﻭﻛﻠﻢ ﺷﺒﻴﺐ ﺑﻦ ﺷﻴﺒﺔ ﺭﺟ ﹰ‬
‫ﺍﻟﺸﺮﻑ ﺍﳌﻀﺎﻋﻒ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻛﻢ ﻣﻦ ﻣﺎﺟﺪ ﺃﺿﺤﻰ ﻋﺪﳝﹰﺎ ‪ ...‬ﻟﻪ ﺣﺴﻦ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺑﻴﺎﻥ‬
‫ﻭﻣﺎ ﺣﺴﻦ ﺍﻟﺮﺟﺎﻝ ﳍﻢ ﺑﺰﻳﻦ ‪ ...‬ﺇﺫﺍ ﱂ ﻳﺴﻌﺪ ﺍﳊﺴﻦ ﺍﻟﻠﺴﺎﻥ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻮﺍﺱ‪ :‬ﻣﺎ ﺍﺳﺘﻜﺜﺮ ﺃﺣﺪ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﻣﻠﻪ ﻭﺛﻘﻞ ﻋﻠﻴﻪ‪ ،‬ﺇﻻ ﺍﻷﺩﺏ‪ ،‬ﻓﺈﻧﻪ ﻛﻠﻤﺎ ﺍﺳﺘﻜﺜﺮ ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﺃﺷﻬﻰ‬
‫ﻟﻪ‪ ،‬ﻭﺃﺧﻒ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺍﻟﺸﺮﻩ ﰲ ﺍﻟﻄﻌﺎﻡ ﺩﻧﺎﺀﺓ‪ ،‬ﻭﰲ ﺍﻷﺩﺏ ﻣﺮﻭﺀﺓ‪.‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺍﻷﺩﻳﺐ ﻧﺴﻴﺐ ﺍﻷﺩﻳﺐ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﲤﺎﻡ‪:‬‬
‫ﺇﻥ ﻳﻜﺪ ﻣﻄﺮﻑ ﺍﻹﺧﺎﺀ ﻓﺈﻧﻨﺎ ‪ ...‬ﻧﺴﺮﻱ ﻭﻧﻐﺪﻭ ﰲ ﺇﺧﺎﺀ ﺗﺎﻟﺪ‬
‫ﺃﻭ ﻧﻔﺘﺮﻕ ﻧﺴﺒﹰﺎ ﻳﺆﻟﻒ ﺑﻴﻨﻨﺎ ‪ ...‬ﺃﺩﺏ ﺃﻗﻤﻨﺎﻩ ﻣﻘﺎﻡ ﺍﻟﻮﺍﻟﺪ‬
‫ﺃﻭ ﳜﺘﻠﻒ ﻣﺎﺀ ﺍﻟﻮﺻﺎﻝ ﻓﻤﺎﺅﻧﺎ ‪ ...‬ﻋﺬﺏ ﲢﺪﺭ ﻣﻦ ﻏﻤﺎﻡ ﻭﺍﺣﺪ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ :‬ﺧﺬ ﻣﻦ ﺍﻷﺩﺏ ﻣﺎ ﻳﻌﻠﻖ ﺑﺎﻟﻘﻠﻮﺏ‪ ،‬ﻭﺗﺸﺘﻬﻴﻪ ﺍﻵﺫﺍﻥ ﻭﺧﺬ ﻣﻦ ﺍﻟﻨﺤﻮ ﻣﺎ ﺗﻘﻴﻢ ﺑﻪ ﺍﻟﻜﻼﻡ‪،‬‬
‫ﻭﺩﻉ ﺍﻟﻐﻮﺍﻣﺾ‪ ،‬ﻭﺧﺬ ﻣﻦ ﺍﻟﺸﻌﺮ ﻣﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻟﻄﻴﻒ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺍﺳﺘﻜﺜﺮ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻗﺎﻭﻳﻠﻬﻢ‬
‫ﻭﺃﺣﺎﺩﻳﺜﻬﻢ‪ ،‬ﻭﻻ ﺗﻮﻟﻌﻦ ﺑﺎﻟﻐﺚ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‪ :‬ﻗﻴﻞ ﳌﻨﺬﺭ ﺑﻦ ﻭﺍﺻﻞ‪ :‬ﻛﻴﻒ ﺷﻬﻮﺗﻚ ﻟﻸﺩﺏ؟ ﻓﻘﺎﻝ‪ :‬ﺃﲰﻊ ﺑﺎﳊﺮﻑ ﻣﻨﻪ ﱂ ﺃﲰﻌﻪ‪،‬‬
‫ﻓﺘﻮﺩ ﺃﻋﻀﺎﺋﻲ ﺃﻥ ﳍﺎ ﺃﲰﺎﻋﹰﺎ ﺗﺘﻨﻌﻢ ﻣﺜﻞ ﻣﺎ ﺗﻨﻌﻤﺖ ﺍﻷﺫﺍﻥ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻛﻴﻒ ﻃﻠﺒﻚ ﻟﻪ؟ ﻗﺎﻝ‪ :‬ﻃﻠﺐ ﺍﳌﺮﺃﺓ ﺍﳌﻀﻠﺔ‬
‫ﻭﻟﺪﻫﺎ‪ ،‬ﻭﻟﻴﺲ ﳍﺎ ﻏﲑﻩ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻛﻴﻒ ﺣﺮﺻﻚ ﻋﻠﻴﻪ؟ ﻗﺎﻝ‪ :‬ﺣﺮﺹ ﺍﳉﻤﻮﻉ ﺍﳌﻨﻮﻉ ﻋﻠﻰ ﺑﻠﻮﻍ ﻟﺬﺗﻪ ﰲ ﺍﳌﺎﻝ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ‪ :‬ﻗﺎﻝ ﱄ ﺃﻋﺮﺍﰊ‪ :‬ﻣﺎ ﺣﺮﻓﺘﻚ؟ ﻗﻠﺖ‪ :‬ﺍﻷﺩﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺍﻟﺸﻲﺀ‪ ،‬ﻓﻌﻠﻴﻚ ﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺰﻝ ﺍﳌﻤﻠﻮﻙ ﰲ‬
‫ﺣﺪ ﺍﳌﻠﻮﻙ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺭﺳﻄﺎﻃﺎﻟﻴﺲ‪ :‬ﻟﻴﺖ ﺷﻌﺮﻱ‪ :‬ﺃﻱ ﺷﻲﺀ ﻓﺎﺕ ﻣﻦ ﺃﺩﺭﻙ ﺍﻷﺩﺏ‪ ،‬ﻭﺃﻱ ﺷﻲﺀ ﺃﺩﺭﻙ ﻣﻦ ﻓﺎﺗﻪ ﺍﻷﺩﺏ؟؟‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺒﺤﺘﺮﻱ‪:‬‬
‫ﺭﺃﻳﺖ ﺍﻟﻘﻌﻮﺩ ﻋﻠﻰ ﺍﻻﻗﺘﺼﺎﺩ ‪ ...‬ﻗﻨﻮﻋﹰﺎ ﺑﻪ ﺫﻟﺔ ﰲ ﺍﻟﻌﺒﺎﺩ‬
‫ﻭﻋﺰ ﺑﺬﻱ ﺃﺩﺏ ﺃﻥ ﻳﻀﻴﻖ ‪ ...‬ﺑﻌﻴﺸﺘﻪ ﻭﺳﻊ ﻫﺬﻱ ﺍﻟﺒﻼﺩ‬
‫ﺇﺫﺍ ﻣﺎ ﺍﻷﺩﻳﺐ ﺍﺭﺗﻀﻰ ﺑﺎﳋﻤﻮﻝ ‪ ...‬ﻓﻤﺎ ﺍﳊﻆ ﰲ ﺍﻷﺩﺏ ﺍﳌﺴﺘﻔﺎﺩ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺈﻬﻧﺎ ﺗﺜﺒﺖ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺗﺰﻳﺪ ﰲ ﺍﳌﺮﻭﺀﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ‪ :‬ﻣﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺃﺣﻮﺝ ﻣﻨﻬﻢ ﺇﱃ ﺇﻗﺎﻣﺔ ﺃﻟﺴﻨﺘﻬﻢ‪ ،‬ﺍﻟﱵ ﻬﺑﺎ ﻳﺘﺤﺎﻭﺭﻭﻥ ﺍﻟﻜﻼﻡ‪،‬‬
‫ﻭﻳﺘﻬﺎﺩﻭﻥ ﺍﳊﻜﻢ‪ ،‬ﻭﻳﺴﺘﺨﺮﺟﻮﻥ ﻏﻮﺍﻣﺾ ﺍﻟﻌﻠﻢ ﻣﻦ ﳐﺎﺑﺌﻬﺎ‪ ،‬ﻭﳚﻤﻌﻮﻥ ﻣﺎ ﺗﻔﺮﻕ ﻣﻨﻬﺎ‪ ،‬ﺇﻥ ﺍﻟﻜﻼﻡ ﻗﺎﺽ ﳚﻤﻊ‬
 ‫ﺑﲔ ﺍﳋﺼﻮﻡ‪ ،‬ﻭﺿﻴﺎﺀ ﳚﻠﻮ ﺍﻟﻈﻼﻡ‪ ،‬ﻭﺣﺎﺟﺔ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﻮﺍﺩﻩ‪ ،‬ﻛﺤﺎﺟﺘﻬﻢ ﺇﱃ ﻣﻮﺍﺩ ﺍﻷﻏﺬﻳﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﺍﻟﻨﺎﺱ ﻣﺮﻭﺀﺓ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺗﻌﻠﻢ ﺍﻟﻨﺤﻮ‪.‬‬
‫ﻭﻗﺎﻝ ﺷﺎﻋﺮ ﻳﺼﻒ ﺍﻟﻨﺤﻮ‪:‬‬
‫ﺍﻗﺘﺒﺲ ﺍﻟﻨﺤﻮ ﻓﻨﻌﻢ ﺍﳌﻘﺘﺒﺲ ‪ ...‬ﻭﺍﻟﻨﺤﻮ ﺯﻳﻦ ﻭﲨﺎﻝ ﻣﻠﺘﻤﺲ‬
‫ﺻﺎﺣﺒﻪ ﻣﻜﺮﻡ ﺣﻴﺚ ﺟﻠﺲ ‪ ...‬ﻣﻦ ﻓﺎﺗﻪ ﻓﻘﺪ ﺗﻌﻤﻰ ﻭﺍﻧﺘﻜﺲ‬
‫ﻛﺄﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻲ ﺧﺮﺱ ‪ ...‬ﺷﺘﺎﻥ ﻣﺎ ﺑﲔ ﺍﳊﻤﺎﺭ ﻭﺍﻟﻔﺮﺱ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ‪:‬‬
‫ﻟﻮﻻ ﻛﻢ ﻛﺎﻥ ﻳﻠﻔﻰ ﻛﻞ ﺫﻱ ﺧﻄﻞ ‪ ...‬ﻟﻠﻨﺤﻮ ﻣﺪﻋﻴﹰﺎ ﺑﲔ ﺍﻟﻨﺤﺎﺭﻳﺮ‬
‫ﱂ ﻻ ﺃﺷﺪ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻘﻮﻡ ﻬﺑﺎ ‪ ...‬ﻣﻦ ﻭﻗﻌﺔ ﺍﻟﺴﻤﺮ ﻭﺍﻟﺒﻴﺾ ﺍﳌﺂﺛﲑ‬
‫ﻗﺮﻉ ﺭﺟﻞ ﻋﻠﻰ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺍﻟﺒﺎﺏ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻓﻠﻢ ﳚﺒﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﰊ ﺳﻌﻴﺪ‪ ،‬ﻓﻘﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻗﻞ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﺩﺧﻞ‪) .‬ﻭﻗﺪ ﻣﺮ ﻣﺜﻞ ﻫﺬﺍ( ﻭﺣﺪﺙ ﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺍﳋﻠﻴﻞ ﺍﺑﻦ ﺃﲪﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﻳﻮﺏ‬
‫ﺍﻟﺴﺠﺴﺘﺎﱐ ﳛﺪﺙ ﲝﺪﻳﺚ ﻓﻠﺤﻦ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺳﺘﻐﻔﺮ ﺍﷲ‪ :‬ﻳﻌﲏ ﺃﻧﻪ ﻋﺪ ﺍﻟﻠﺤﻦ ﺫﻧﺒﹰﺎ‪.‬‬
‫ﻭﻛﺎ ﺍﺑﻦ ﺳﲑﻳﻦ ﻳﺴﻤﻊ ﺍﳊﺪﻳﺚ ﻣﻠﺤﻮﻧﺎﹰ‪ ،‬ﻓﻴﺤﺪﺙ ﺑﻪ ﻋﻠﻰ ﳊﻨﻪ‪ ،‬ﻭﺑﻠﻎ ﺫﻟﻚ ﺍﻷﻋﻤﺶ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﺑﻦ‬
‫ﺳﲑﻳﻦ ﻳﻠﺤﻦ ﻓﺈﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻜﻦ ﻳﻠﺤﻦ‪ ،‬ﻓﻘﻮﻣﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﻳﻀﺮﺏ ﺃﻭﻻﺩﻩ ﻋﻠﻰ ﺍﻟﻠﺤﻦ‪ ،‬ﻭﻻ ﻳﻀﺮﻬﺑﻢ ﻋﻠﻰ ﺍﳋﻄﺄ‪ .‬ﻭﻭﺟﺪ ﰲ ﻛﺘﺎﺏ ﻋﺎﻣﻞ ﻟﻪ ﳊﻨﺎﹰ‪ ،‬ﻓﺄﺣﻀﺮﻩ ﻭﺿﺮﺑﻪ‬
‫ﺩﺭﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺩﺧﻞ ﺃﻋﺮﺍﰊ ﺍﻟﺴﻮﻕ ﻓﺴﻤﻌﻬﻢ ﻳﻠﺤﻨﻮﻥ ﻓﻘﺎﻝ‪ :‬ﺍﻟﻌﺠﺐ‪ ،‬ﻳﻠﺤﻨﻮﻥ ﻭﻳﺮﲝﻮﻥ؟؟ ﻭﻛﺎﻥ ﻣﻌﺎﻭﻳﺔ ﺑﻦ‬
‫ﲜﲑ ﻋﺎﻣﻞ ﺍﻟﺒﺼﺮﺓ ﻻ ﻳﻠﺤﻦ‪ ،‬ﻓﻤﺎﺕ ﲜﲑ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﻣﻌﺎﻭﻳﺔ ﺑﻔﺎﺭﺱ ﺧﻠﻴﻔﺔ ﺃﺑﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻔﻴﺞ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻨﻌﻴﻪ‪:‬‬
‫ﻣﺎﺕ ﲜﲑﺍﹰ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﳊﻨﺖ ﻻ ﺃﻡ ﻟﻚ‪ .‬ﻓﻘﺎﻝ ﺃﺧﻮﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲜﲑ‪:‬‬
‫ﺃﱂ ﺗﺮ ﺃﻥ ﺧﲑ ﺑﲏ ﲜﲑ ‪ ...‬ﻣﻌﺎﻭﻳﺔ ﺍﶈﻘﻖ ﻣﺎ ﻇﻨﻨﺘﻨﺎ‬
‫ﺃﺗﺎﻩ ﳐﱪ ﻳﻨﻌﻰ ﲜﲑﹰﺍ ‪ ...‬ﻋﻼﻧﻴﺔ ﻓﻘﺎﻝ ﻟﻪ ﳊﻨﺘﺎ‬
‫ﻭﻗﺎﻝ ﺍﳉﺎﺣﻆ‪ :‬ﻋﻴﻮﺏ ﺍﳌﻨﻄﻖ ﺍﻟﺘﺼﺤﻴﻒ‪ ،‬ﻭﺳﻮﺀ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺍﳋﻄﺄ ﰲ ﺍﻟﺘﺮﲨﺔ‪ ،‬ﻓﺎﻟﺘﺼﺤﻴﻒ ﻳﻜﻮﻥ ﻣﻦ ﻭﺟﻮﻩ ﻣﻦ‬
‫ﺍﻟﺘﺨﻔﻴﻒ‪ ،‬ﻭﺍﻟﺘﺜﻘﻴﻞ‪ ،‬ﻭﻣﻦ ﻗﺒﻞ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻣﻦ ﺗﺸﺎﺑﻪ ﺻﻮﺭ ﺍﳊﺮﻭﻑ‪ .‬ﻭﺳﻮﺀ ﺍﻟﺘﺄﻭﻳﻞ‪ :‬ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﺘﻮﺍﻃﺌﺔ ﺃﻱ‬
‫ﺃﻧﻚ ﲡﺪ ﺍﲰﹰﺎ ﳌﻌﺎﻥ‪ ،‬ﻓﺘﺘﺄﻭﻝ ﻋﻠﻰ ﻏﲑ ﺍﳌﺮﺍﺩ‪ .‬ﻭﻛﺬﻟﻚ ﺳﻮﺀ ﺍﻟﺘﺮﲨﺔ‪.‬‬

‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺬﺍﻛﺮﺓ ﺍﻟﻌﻠﻢ ﻋﻮﻥ ﻋﻠﻰ ﺃﺩﺍﺋﻪ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﰲ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻻﺑﺪ ﻟﻠﻌﺎﱂ ﻣﻦ ﺟﻬﻞ‪ ،‬ﺃﻱ ﺃﻥ ﳚﻬﻞ ﻛﺜﲑﹰﺍ ﳑﺎ‬
‫ﻳﺴﺄﻝ ﻋﻨﻪ‪ ،‬ﺇﻣﺎ ﻷﻧﻪ ﻣﺎ ﲰﻌﻪ ﺃﻭ ﻧﺴﻴﻪ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﺮﺱ‪ :‬ﻟﻴﺲ ﳛﺴﻦ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﳛﺴﻦ‬
‫ﻛﻞ ﺇﻧﺴﺎﻥ ﺷﻴﺌﹰﺎ‪ .‬ﻭﻣﻦ ﺍﻷﺩﺏ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﺭﻭﻯ ﺍﻟﺮﺍﻭﻱ ﺣﺪﻳﺜﹰﺎ ﻓﻼ ﺗﻘﻞ ‪ ...‬ﲰﻌﻨﺎ ﻬﺑﺬﺍ ﻗﺒﻞ ﺃﻥ ﻳﺘﻤﻤﺎ‬
‫ﻭﻟﻜﻦ ﺗﺴﻤﻊ ﻟﻠﺤﺪﻳﺚ ﻣﻮﳘﹰﺎ ‪ ...‬ﺑﺄﻧﻚ ﱂ ﺗﺴﻤﻌﻪ ﻓﻴﻤﺎ ﺗﻘﺪﻣﺎ‬
‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ‪ :‬ﻣﻦ ﺣﻖ ﻣﻦ ﻳﻘﺒﺴﻚ ﻋﻠﻤﹰﺎ ﺃﻥ ﺗﺮﻭﻳﻪ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‪ :‬ﺇﳕﺎ ﲰﻲ ﺍﻟﻨﺤﻮﻱ ﳓﻮﻳﺎﹰ‪ ،‬ﻷﻧﻪ ﳛﺮﻑ ﺍﻟﻜﻼﻡ ﺇﱃ ﻭﺟﻮﻩ ﺍﻹﻋﺮﺍﺏ‪.‬‬
‫ﻭﺍﻟﻠﺤﻦ ﳐﺎﻟﻔﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﺍﻟﻠﺤﻦ ﻋﻠﻰ ﺟﻬﺔ ﺃﺧﺮﻯ ﺃﻥ ﻳﻜﻠﻢ ﺍﻟﺮﺟﻞ ﺻﺎﺣﺒﻪ ﺑﺎﻟﻜﻼﻡ ﻳﻌﺮﻓﺎﻧﻪ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻪ‬
‫ﺳﻮﺍﳘﺎ‪ ،‬ﻭﺃﻧﺸﺪ ﺍﺑﻦ ﺍﻟﻜﻠﱯ ﳌﺎﻟﻚ ﺍﺑﻦ ﺃﲰﺎﺀ‪:‬‬
‫ﻣﻨﻄﻖ ﺻﺎﺋﺐ‪ ،‬ﻭﺗﻠﺤﻦ ﺃﺣﻴﺎ ‪ ...‬ﻧﹰﺎ ﻭﺧﲑ ﺍﳊﺪﻳﺚ ﻣﺎ ﻛﺎﻥ ﳊﹰﺎ‬
‫ﺃﻣﻐﻂ ﻣﲏ ﻋﻠﻰ ﺑﺼﺮﻯ ﺑﺎﻟﺴﺢ ‪ ...‬ﺏ ﺃﻡ ﺃﻧﺖ ﺃﻛﻤﻞ ﺍﻟﻨﺎﺱ ﺣﺴﻨﺎ‬
‫ﻭﺣﺪﻳﺚ ﺃﻟﺬﻩ ﻫﻮ ﳑﺎ ‪ ...‬ﻳﻨﻌﺖ ﺍﻟﻨﺎﻋﺘﻮﻥ ﻳﻮﺯﻥ ﻭﺯﻧﺎ‬
‫ﻼ ﻗﺮﺃ ﻋﻨﺪ‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﳊﻨﹰﺎ ﺃﻱ ﻓﻄﻨﺎﹰ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺰﻧﺎﺩ ﺃﻥ ﺭﺟ ﹰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﺤﻦ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺃﺭﺷﺪﻭﺍ ﺻﺎﺣﺒﻜﻢ‪ .‬ﻭﺣﺪﺙ‬
‫ﺃﺑﻮ ﺍﻟﻌﻴﻨﺎﺀ ﻋﻦ ﻭﻫﺐ ﺍﺑﻦ ﺟﺮﻳﺮ ﺃﻧﻪ ﻗﺎﻝ ﻟﻔﱴ ﻣﻦ ﺑﺎﻫﻠﺔ ﻳﺎ ﺑﲏ‪ :‬ﺍﻃﻠﺐ ﺍﻟﻨﺤﻮ ﻓﺈﻧﻚ ﻟﻦ ﺗﻌﻠﻢ ﻣﻨﻪ ﺑﺎﺑﹰﺎ ﺇﻻ ﺗﺪﺭﻋﺖ‬
‫ﻣﻦ ﺍﳉﻤﺎﻝ ﺳﺮﺑﺎﻻﹰ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻣﺎ ﳓﻞ ﻭﺍﻟﺪ‬
‫ﻭﻟﺪﻩ ﺃﻓﻀﻞ ﻣﻦ ﺃﺩﺏ ﺣﺴﻦ " ‪ .‬ﻭﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﺍﻟﻨﺎﺱ ﻣﺮﻭﺀﺓ ﺃﻋﺠﺐ ﺇﱄ ﻣﻦ ﺗﻌﻠﻢ‬
‫ﺍﻟﻔﺼﺎﺣﺔ‪ .‬ﻭﺣﺪﺙ ﳛﲕ ﺑﻦ ﻋﺘﻴﻖ ﻗﺎﻝ ﺳﺄﻟﺖ ﺍﳊﺴﻦ‪ :‬ﻓﻘﻠﺖ ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ ﺍﻟﺮﺟﻞ ﻳﺘﻌﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻳﻠﺘﻤﺲ ﻬﺑﺎ ﺣﺴﻦ‬
‫ﺍﳌﻨﻄﻖ ﻭﻳﻘﻴﻢ ﻬﺑﺎ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻗﺎﻝ ﺣﺴﻦ‪ :‬ﻳﺎ ﺑﲏ ﻓﺘﻌﻠﻤﻬﺎ ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻳﻘﺮﺃ ﺍﻵﻳﺔ ﻓﻴﻌﻴﺎ ﺑﻮﺟﻬﻬﺎ ﻓﻴﻬﻠﻚ ﻓﻴﻬﺎ‪ .‬ﻭﻋﻦ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﺮﺷﻴﺪ ﻓﺒﻬﺮﱐ ﻫﻴﺒﺔ ﻭﲨﺎ ﹰﻻ ﻓﻠﻤﺎ ﳊﻦ ﺧﻒ ﰲ ﻋﻴﲏ‪ ،‬ﻭﻋﻦ ﺍﻟﺸﻌﱯ‪ ،‬ﻗﺎﻝ ﺣﻠﻲ‬
‫ﺍﻟﺮﺟﺎﻝ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺣﻠﻲ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺸﺤﻢ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﻟﺘﺎﺭﳜﻲ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﺳﻠﻤﺔ ﺑﻦ ﻗﺘﻴﺒﺔ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺍﺑﻦ ﻫﺒﲑﺓ ﺍﻷﻛﱪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺠﺮﻯ ﺍﳊﺪﻳﺚ ﺣﱴ‬
‫ﺫﻛﺮ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻣﺎ ﺍﺳﺘﻮﻯ ﺭﺟﻼﻥ ﺩﻳﻨﻬﻤﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﺣﺴﺒﻬﻤﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﺮﻭﺀﻬﺗﻤﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﺣﺪﳘﺎ ﻳﻠﺤﻦ‬
‫ﻭﺍﻵﺧﺮ ﻻ ﻳﻠﺤﻦ ﺇﻥ ﺃﻓﻀﻠﻬﻤﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺍﻟﺬﻱ ﻻ ﻳﻠﺤﻦ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ‪ ،‬ﻫﺬﺍ ﺃﻓﻀﻞ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻟﻔﻀﻞ ﻓﺼﺎﺣﺘﻪ ﻭﻋﺮﺑﻴﺘﻪ‪ ،‬ﺃﺭﺃﻳﺖ ﺍﻵﺧﺮﺓ ﻣﺎ ﺑﺎﻟﻪ ﻓﻀﻞ ﻓﻴﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻳﻘﺮﺃ ﻛﺘﺎﺏ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﺃﻧﺰﻟﻪ ﺍﷲ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻠﺤﻦ ﳛﻤﻠﻪ ﳊﻨﻪ ﻋﻠﻰ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ‪ ،‬ﻭﳜﺮﺝ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﺻﺪﻕ‬
‫ﺍﻷﻣﲑ ﻭﺑﺮ‪.‬‬
‫ﻭﺣﺪّﺙ ﻋﻦ ﺃﰊ ﺛﻮﺍﺑﺔ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﻜﻠﻢ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ ﰲ ﳎﻠﺲ ﻓﻴﻪ‬
‫ﺃﻋﺮﺍﰊ ﻓﻠﺤﻦ ﻓﺼﺮ ﺍﻷﻋﺮﺍﰊ ﺃﺫﻧﻴﻪ‪ ،‬ﻓﻠﺤﻦ ﻣﺮﺓ ﺃﺧﺮﻯ ﺃﻋﻈﻢ ﻣﻦ ﺍﻷﻭﱃ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊ‪ :‬ﺃﻑ ﳍﺬﺍ‪ ،‬ﻣﺎ ﻫﺬﺍ؟‪ .‬ﰒ‬
‫ﺗﻜﻠﻢ ﻓﻠﺤﻦ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊ‪ :‬ﺃﺷﻬﺪ ﻟﻘﺪ ﻭﻟﻴﺖ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﻘﻀﺎﺀ ﻭﻗﺪﺭ‪ ،‬ﻭﺣﺪﺙ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ‬
‫ﺍﻟﻮﺍﻗﺪﻱ ﻗﺎﻝ‪ :‬ﺻﻠﻰ ﺭﺟﻞ ﻣﻦ ﺁﻝ ﺍﻟﺰﺑﲑ‪ ،‬ﺧﻠﻒ ﺃﰊ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ ﻭﻗﺮﺃ‪ " ،‬ﺃﳍﺎﻛﻢ ﺍﻟﺘﻜﺎﺛﺮ " ‪ .‬ﻓﻠﺤﻦ ﰲ‬
‫ﻣﻮﺿﻌﲔ ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﺳﻠﻢ ﺍﻟﺘﻔﺖ ﺍﻟﺰﺑﲑﻱ ﺇﱃ ﺭﺟﻞ ﻛﺎﻥ ﺇﱃ ﺟﺎﻧﺒﻪ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻛﺎﻥ ﺃﻫﻮﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺷﻲ ﻋﻠﻰ ﺃﻫﻠﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ‪:‬‬
‫ﺍﻟﻨﺤﻮ ﻳﺒﺴﻂ ﻣﻦ ﻟﺴﺎﻥ ﺍﻷﻟﻜﻦ ‪ ...‬ﻭﺍﳌﺮﺀ ﻧﻌﻈﻤﻪ ﺇﺫﺍ ﱂ ﻳﻠﺤﻦ‬
‫ﻭﺇﺫﺍ ﻃﻠﺒﺖ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺃﺟﻠﻬﺎ ‪ ...‬ﻓﺄﺟﻠﻬﺎ ﻋﻨﺪﻱ ﻣﻘﻴﻢ ﺍﻷﻟﺴﻦ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ‪:‬‬
‫ﺇﻣﺎ ﺗﺮﻳﲏ ﻭﺃﺛﻮﺍﰊ ﻣﻘﺎﺭﺑﺔ ‪ ...‬ﻧﻴﺴﺖ ﲞﺰ ﻭﻻ ﻣﻦ ﺣﺮ ﻛﺘﺎﻥ‬
‫ﻓﺈﻥ ﰲ ﺍﺠﻤﻟﺪ ﳘﺎﰐ ﻭﰲ ﻟﻐﱵ ‪ ...‬ﻋﻠﻮﻳﺔ ﻭﻟﺴﺎﱐ ﻏﲑ ﳊﺎﻥ‬
‫ﻭﺣﺪﺙ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﻃﺎﻫﺮ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﻭﺍﻟﻌﺒﺎﺱ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﻣﻮﺳﻰ ﻋﻠﻰ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻓﺰﺍﺭﻩ ﻃﺴﺎﺳﻴﺞ ﻣﻦ ﺳﻮﺍﺩﻫﺎ‪.‬‬
‫ﻓﻮﺟﻪ ﺍﻟﻌﺒﺎﺱ ﻛﺎﺗﺒﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻰ ﻃﺎﻫﺮ‪ .‬ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﺧﻴﻚ ﺃﰊ ﻣﻮﺳﻰ ﻳﻘﺮﺃ ﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪ .‬ﻭﻣﺎ ﺃﻧﺖ‬
‫ﻣﻨﻪ؟ ﻗﺎﻝ ﻛﺎﺗﺒﻪ ﺍﻟﺬﻱ ﻳﻄﻌﻤﻪ ﺍﳋﺒﺰ ﻗﺎﻝ ﻧﻌﻢ‪ ،‬ﻋﻠﻲ ﺑﻌﻴﺴﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻗﺎﻝ‪ .‬ﻓﺠﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻋﻴﺴﻰ ﻛﺎﺗﺐ‬
‫ﻃﺎﻫﺮ‪ ،‬ﻓﻘﺎﻝ‪ .‬ﺍﻛﺘﺐ ﻭﺃﻧﺖ ﻗﺎﺋﻢ ﺑﺼﺮﻑ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﻋﻦ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﺇﺫ ﱂ ﻳﺘﺨﺬ ﻛﺎﺗﺒﹰﺎ ﳛﺴﻦ‬
‫ﺍﻷﺩﺍﺀ ﻋﻨﻪ‪.‬‬

‫ﻭﺣﺪﺙ ﻓﻴﻤﺎ ﺃﺳﻨﺪﻩ ﺇﱃ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺯﻣﻞ ﺍﻟﺴﻜﺴﻜﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳌﻨﺼﻮﺭ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻣﻊ ﺳﻠﻴﻤﺎﻥ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﺪﺍﺑﻖ‪ ،‬ﺇﺫ ﻗﺎﻡ ﺇﻟﻴﻪ ﺍﻟﺴﺤﺎﺡ ﺍﻷﺯﺩﻱ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﻓﻘﺎﻝ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺇﻥ ﺃﺑﻴﻨﺎ ﻫﻠﻚ ﻭﺗﺮﻙ ﻣﺎﻝ‬
‫ﻛﺜﲑ‪ ،‬ﻓﻮﺛﺐ ﺃﺧﺎﻧﺎ ﻋﻠﻰ ﻣﺎﻝ ﺃﺑﺎﻧﺎ ﻓﺄﺧﺬﻩ‪ ،‬ﻓﻘﺎﻝ ﺳﻠﻴﻤﺎﻥ‪ :‬ﻓﻼ ﺭﺣﻢ ﺍﷲ ﺃﺑﺎﻙ ﻭﻻ ﻧﻴﺢ ﻋﻈﺎﻡ ﺃﺧﻴﻚ‪ ،‬ﻭﻻ ﺑﺎﺭﻙ‬
‫ﺍﷲ ﻟﻚ ﻓﻴﻤﺎ ﻭﺭﺛﺖ‪ ،‬ﺃﺧﺮﺟﻮﺍ ﻫﺬﺍ ﺍﻟﻠﺤﺎﻥ ﻋﲏ‪ .‬ﻓﺄﺧﺬ ﺑﻴﺪﻩ ﺑﻌﺾ ﺍﻟﺸﺎﻛﺮﻳﺔ ﻭﻗﺎﻝ‪ :‬ﻗﻢ ﻓﻘﺪ ﺁﺫﻳﺖ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺍﻟﻌﺎﺽ ﺑﻈﺮ ﺃﻣﻪ ﺍﺳﺤﺒﻮﺍ ﺑﺮﺟﻠﻪ‪ .‬ﻭﺣﺪﺙ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺟﻞ ﻟﻠﺤﺴﻦ ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ‪ :‬ﻣﺎ ﺗﻘﻮﻝ‬
‫ﰲ ﺭﺟﻞ ﻣﺎﺕ ﻭﺗﺮﻙ ﺃﺑﻴﻪ ﻭﺃﺧﻴﻪ؟ ﻓﻘﺎﻝ ﺍﳊﺴﻦ ﺗﺮﻙ ﺃﺑﺎﻩ ﻭﺃﺧﺎﻩ!! ﻓﻘﺎﻝ ﻟﻪ ﻓﻤﺎ ﻷﺑﺎﻩ ﻭﺃﺧﺎﻩ‪.‬؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﳊﺴﻦ‬
‫ﺇﳕﺎ ﻫﻮ ﻓﻤﺎ ﻷﺑﻴﻪ ﻭﺃﺧﻴﻪ ﻗﺎﻝ‪ :‬ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻠﺤﺴﻦ ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ‪ .‬ﻣﺎ ﺃﺷﺪ ﺧﻼﻓﻚ ﻋﻠﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﺃﺷﺪ ﺧﻼﻓﹰﺎ‬
‫ﻋﻠﻲ‪ ،‬ﺃﺩﻋﻮﻙ ﺇﱃ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺗﺪﻋﻮﱐ ﺇﱃ ﺍﳋﻄﺄ؟ ﻭﺣﺪﺙ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻗﺎﻝ‪ :‬ﺑﻌﺚ ﺍﳊﺠﺎﺝ‬
‫ﻼ‬
‫ﺇﱃ ﻭﺍﱄ ﺍﻟﺒﺼﺮﺓ ﺃﻥ ﺍﺧﺘﺮ ﱄ ﻋﺸﺮﺓ ﳑﻦ ﻋﻨﺪﻙ‪ ،‬ﻓﺎﺧﺘﺎﺭ ﺭﺟﺎ ﹰﻻ ﻣﻨﻬﻢ ﻛﺜﲑ ﺑﻦ ﺃﰊ ﻛﺜﲑ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﻋﺮﺑﻴﺎﹰ‪ ،‬ﻗﺎﻝ ﻛﺜﲑ‪ :‬ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ ﻻ ﺃﻓﻠﺖ ﻣﻦ ﺍﳊﺠﺎﺝ ﺇﻻ ﺑﺎﻟﻠﺤﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﺃﺩﺧﻠﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﺩﻋﺎﱐ ﻓﻘﺎﻝ‪ :‬ﻣﺎ‬
‫ﺍﲰﻚ؟ ﻗﻠﺖ ﻛﺜﲑ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻦ؟ ﻓﻘﻠﺖ ﺇﻥ ﻗﻠﺘﻬﺎ ﺑﺎﻟﻮﺍﻭ‪ ،‬ﱂ ﺁﻣﻦ ﺃﻥ ﻳﺘﺠﺎﻭﺯﻫﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺍﺑﻦ ﺃﺑﺎ ﻛﺜﲑ ﻓﻘﺎﻝ‪:‬‬
‫ﻋﻠﻴﻚ ﻟﻌﻨﺔ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﺑﻌﺚ ﺑﻚ‪ ،‬ﺟﻴﺌﻮﺍ ﰲ ﻗﻔﺎﻩ‪ ،‬ﻗﺎﻝ ﻓﺄﺧﺮﺟﺖ‪ .‬ﻭﺣﺪﺙ ﻓﻴﻤﺎ ﺃﺳﻨﺪﻩ ﺇﱃ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻼ ﻛﺎﻥ ﻳﺮﻯ ﺭﺃﻯ ﺍﳋﻮﺍﺭﺝ ﺭﺃﻱ ﺷﺒﻴﺐ‪،‬‬ ‫ﲰﻌﺖ ﻣﻮﱃ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻳﻘﻮﻝ‪ :‬ﺃﺧﺬ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﺑﻦ ﻣﺮﻭﺍﻥ ﺭﺟ ﹰ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻟﺴﺖ ﺍﻟﻘﺎﺋﻞ؟‪:‬‬
‫ﻭﻣﻨﺎ ﺳﻮﻳﺪ ﻭﺍﻟﺒﻄﲔ ﻭﻗﻌﻨﺐ ‪ ...‬ﻭﻣﻨﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺷﺒﻴﺐ‬
‫ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﻗﻠﺖ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻱ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺄﻣﺮ ﺑﺘﺨﻠﻴﺔ ﺳﺒﻴﻠﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺘﺎﺭﳜﻲ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺪﻭﻻﰊ‪،‬‬
‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﺴﻬﺮ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺘﻨﻮﺧﻲ ﻋﻦ ﺍﳊﺪﻳﺚ ﺇﺫﺍ ﲰﻌﺘﻪ ﻣﻠﺤﻮﻧﺎﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﻠﺤﻦ‬
‫ﻳﻔﺴﺪ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻳﻐﲑ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﱂ ﻳﻠﻖ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻻ ﻣﻘﻮﻡ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﻋﻤﺮ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻠﺤﻦ ﻋﻠﻰ ﻭﻟﺪﻩ ﻭﺧﺎﺻﺘﻪ ﻭﺭﻋﻴﺘﻪ‪ ،‬ﻭﺭﲟﺎ ﺃﺩﺏ ﻋﻠﻴﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﻧﺎﻓﻊ ﻣﻮﱃ ﺍﺑﻦ‬
‫ﻋﻤﺮ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﻀﺮﺏ ﻭﻟﺪﻩ ﻋﻠﻰ ﺍﻟﻠﺤﻦ‪ ،‬ﻛﻤﺎ ﻳﻀﺮﻬﺑﻢ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺣﺪﺙ ﻓﻴﻤﺎ ﺃﺳﻨﺪﻩ ﺇﱃ‬
‫ﺷﺮﻳﻚ ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻠﺸﻌﱯ‪ .‬ﺃﲰﻊ ﺍﳊﺪﻳﺚ ﺑﻐﲑ ﺇﻋﺮﺍﺏ ﻓﺄﻋﺮﺑﻪ؟ ﻗﺎﻝ ﻧﻌﻢ‪ ،‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﲪﺎﺩ‬
‫ﺍﺑﻦ ﺳﻠﻤﺔ‪ :‬ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﻜﺘﺐ ﺍﳊﺪﻳﺚ ﻭﻻ ﻳﻌﺮﻑ ﺍﻟﻨﺤﻮ‪ ،‬ﻣﺜﻞ ﺍﳊﻤﺎﺭ ﻋﻠﻴﻪ ﳐﻼﺗﻪ ﻭﻻ ﺷﻌﲑ ﻓﻴﻬﺎ‪ .‬ﻭﺭﻭﻯ ﻋﻦ‬
‫ﺍﻟﺸﻌﱯ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻷﻥ ﺃﻗﺮﺃ ﻭﺃﺳﻘﻂ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻗﺮﺃ ﻭﺃﳊﻦ‪ ،‬ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺍﻟﻠﻴﺚ‪ :‬ﺍﻟﻨﺤﻮ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻛﺎﳌﻠﺢ‬
‫ﰲ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻓﻜﻤﺎ ﻻ ﻳﻄﻴﺐ ﺍﻟﻄﻌﺎﻡ ﺇﻻ ﺑﺎﳌﻠﺢ‪ ،‬ﻻ ﻳﺼﻠﺢ ﺍﻷﺩﺏ ﺇﻻ ﺑﺎﻟﻨﺤﻮ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺃﻧﻪ‬
‫ﻗﺎﻝ‪ :‬ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﻠﻢ ﺷﻬﺮﺍﹰ‪ ،‬ﻭﺍﻷﺩﺏ ﺷﻬﺮﻳﻦ‪ .‬ﻭﻗﺎﻝ ﺭﺟﻞ ﻟﺒﻨﻴﻪ‪ :‬ﻳﺎ ﺑﲏ ﺃﺻﻠﺤﻮﺍ ﻣﻦ ﺃﻟﺴﻨﺘﻜﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﺗﻨﻮﺑﻪ‬
 ‫ﺍﻟﻨﺎﺋﺒﺔ‪ ،‬ﳛﺘﺎﺝ ﺃﻥ ﻳﺘﺠﻤﻞ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﺴﺘﻌﲑ ﻣﻦ ﺃﺧﻴﻪ ﺩﺍﺑﺔ ﻭﻣﻦ ﺻﺪﻳﻘﻪ ﺛﻮﺑﺎﹰ‪ ،‬ﻭﻻ ﳚﺪ ﻣﻦ ﻳﻌﲑﻩ ﻟﺴﺎﻧﹰﺎ‪ :‬ﳌﺎ ﻗﺎﻝ‬
‫ﺍﻟﻔﺮﺯﺩﻕ‪.‬‬
‫ﺇﻥ ﺍﻟﺬﻱ ﲰﻚ ﺍﻟﺴﻤﺎﺀ ﺑﲎ ﻟﻨﺎ ‪ ...‬ﺑﻴﺘﹰﺎ ﺩﻋﺎﺋﻤﻪ ﺃﻋﺰ ﻭﺃﻃﻮﻝ‬
‫ﻗﺎﻝ ﺑﻌﺾ ﺍﳊﺎﺿﺮﻳﻦ‪ :‬ﺃﻋﺰ ﻭﺃﻃﻮﻝ ﻣﻦ ﻣﺎﺫﺍ؟ ﻓﺘﻔﻜﺮ ﺍﻟﻔﺮﺯﺩﻕ‪ ،‬ﻓﻮﺍﻓﻖ ﺫﻟﻚ ﻗﻮﻝ ﺍﳌﺆﺫﻥ ﰲ ﺍﻵﺫﺍﻥ‪ ،‬ﺍﷲ ﺃﻛﱪ‪،‬‬
‫ﻓﺮﻓﻊ ﺍﻟﻔﺮﺯﺩﻕ ﺭﺃﺳﻪ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻓﻼﻥ ﺃﻛﱪ ﻣﻦ ﻣﺎﺫﺍ؟ ﻭﻗﺎﻝ ﺍﳋﻄﻔﻲ ﺟﺪ ﺟﺮﻳﺮ‪:‬‬
‫ﻋﺠﺒﺖ ﻹﺯﺭﺍﺀ ﺍﻟﻌﻴﻲ ﺑﻨﻔﺴﻪ ‪ ...‬ﻭﺻﻤﺖ ﺍﻟﺬﻱ ﻗﺪ ﻛﺎﻥ ﺑﺎﻟﻘﻮﻝ ﺃﻋﻠﻤﺎ‬
‫ﻭﰲ ﺍﻟﺼﻤﺖ ﺳﺘﺮ ﻟﻠﻌﻴﻲ ﻭﺇﳕﺎ ‪ ...‬ﺻﺤﻴﻔﺔ ﻟﺐ ﺍﳌﺮﺀ ﺃﻥ ﻳﺘﻜﻠﻤﺎ‬
‫ﻭﺣﺪﺙ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﺧﻮﻑ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻌﺮﻑ ﺍﻟﻨﺤﻮ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﲨﻠﺔ‬
‫ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻣﻦ ﻛﺬﺏ ﻋﻠﻲّ ﻣﺘﻌﻤﺪﹰﺍ ﻓﻠﻴﺘﺒﻮﺃ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ " ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻳﻠﺤﻦ‪،‬‬
‫ﻓﻤﻬﻤﺎ ﺭﻭﻳﺖ ﻋﻨﻪ‪ ،‬ﻭﳊﻨﺖ ﻓﻘﺪ ﻛﺬﺑﺖ ﻋﻠﻴﻪ‪.‬‬

‫ﻓﺼﻞ ﺛﺎﻥ‬

‫ﰲ ﻓﻀﻴﻠﺔ ﻋﻠﻢ ﺍﻷﺧﺒﺎﺭ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮﻻ ﺗﻘﻴﻴﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺧﻮﺍﻃﺮﻫﻢ ﺑﺎﻷﺧﺒﺎﺭ‪ ،‬ﻭﻛﺘﺒﻬﻢ ﻟﻶﺛﺎﺭ‪ ،‬ﻟﺒﻄﻞ ﺃﻭﻝ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺿﺎﻉ ﺁﺧﺮﻩ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻛﻞ ﻋﻠﻢ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻳﺴﺘﺨﺮﺝ‪ ،‬ﻭﻛﻞ ﺣﻜﻤﺔ ﻣﻨﻬﺎ ﺗﺴﺘﻨﺒﻂ‪ ،‬ﻭﺍﻟﻔﻘﺮ ﻣﻨﻬﺎ ﺗﺸﺘﺎﺭ‪،‬‬
‫ﻭﺍﻟﻔﺼﺎﺣﺔ ﻣﻨﻬﺎ ﺗﺴﺘﻔﺎﺩ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻬﺎ ﻳﺒﻨﻮﻥ‪ ،‬ﻭﺃﻫﻞ ﺍﳌﻘﺎﻻﺕ ﻬﺑﺎ ﳛﺘﺠﻮﻥ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﺱ ﻣﻨﻬﺎ‬
‫ﺗﺆﺧﺬ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﺍﳊﻜﻤﺎﺀ ﻓﻴﻬﺎ ﺗﻮﺟﺪ‪ ،‬ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﻣﻌﺎﻟﻴﻬﺎ ﻣﻨﻬﺎ ﺗﻘﺘﺒﺲ‪ ،‬ﻭﺁﺩﺍﺏ ﺳﻴﺎﺳﺔ ﺍﳌﻠﻚ ﻭﺍﳊﺰﻡ‬
‫ﻣﻨﻬﺎ ﺗﻠﺘﻤﺲ‪ ،‬ﻓﻜﻞ ﻏﺮﻳﺒﺔ ﻬﺑﺎ ﺗﻌﺮﻑ‪ ،‬ﻭﻛﻞ ﻋﺠﻴﺒﺔ ﻣﻨﻬﺎ ﺗﺴﺘﻄﺮﻑ‪ ،‬ﻭﻫﻮ ﻋﻠﻢ ﻳﺴﺘﻤﺘﻊ ﺑﺴﻤﺎﻋﻪ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﻭﻳﺴﺘﻌﺬﺏ ﻣﻮﻗﻌﻪ ﺍﻷﲪﻖ‪ ،‬ﻭﺍﻟﻌﺎﻗﻞ ﻳﺄﻧﺲ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﻳﻨﺰﻉ ﺇﻟﻴﻪ ﺍﳋﺎﺻﻲ ﻭﺍﻟﻌﺎﻣﻲ‪ ،‬ﻭﳝﻴﻞ ﺇﱃ ﺭﻭﺍﻳﺘﻪ ﺍﻟﻌﺮﰊ‬
‫ﻭﺍﻟﻌﺠﻤﻲ‪ " ،‬ﻭﺑﻌﺪ " ﻓﺈﻧﻪ ﻳﻮﺻﻞ ﺑﻪ ﺇﱃ ﻛﻼﻡ‪ ،‬ﻭﻳﺘﺰﻳﻦ ﺑﻪ ﰲ ﻛﻞ ﻣﻘﺎﻡ‪ ،‬ﻭﻳﺘﺠﻤﻞ ﺑﻪ ﰲ ﻛﻞ ﻣﺸﻬﺪ ﻭﳛﺘﺎﺝ ﺇﻟﻴﻪ‬
‫ﰲ ﻛﻞ ﳏﻔﻞ‪ ،‬ﻓﻔﻀﻴﻠﺔ ﻋﻠﻢ ﺍﻷﺧﺒﺎﺭ ﺗﺘﻴﻪ ﻋﻠﻰ ﻛﻞ ﻋﻠﻢ‪ ،‬ﻭﺷﺮﻑ ﻣﻨﺰﻟﺘﻪ ﺻﺤﻴﺤﺔ ﰲ ﻛﻞ ﻓﻬﻢ‪ ،‬ﻓﻼ ﻳﺼﱪ ﻋﻠﻰ‬
‫ﻋﻠﻤﻪ‪ ،‬ﻭﻳﺘﻘﻦ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺇﻳﺮﺍﺩﻩ ﻭﺇﺻﺪﺍﺭﻩ‪ ،‬ﺇﻻ ﺇﻧﺴﺎﻥ ﻗﺪ ﲡﺮﺩ ﻟﻠﻌﻠﻢ ﻭﻓﻬﻢ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﺫﺍﻕ ﲦﺮﺗﻪ‪ ،‬ﻭﺍﺳﺘﺸﻌﺮ ﻣﻦ‬
‫ﻋﺰﻩ‪ ،‬ﻭﻧﺎﻝ ﻣﻦ ﺳﺮﻭﺭﻩ‪ .‬ﻭﻗﺪﳝﹰﺎ ﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻠﻢ ﺍﻟﻨﺴﺐ ﻭﺍﻷﺧﺒﺎﺭ ﻣﻦ ﻋﻠﻮﻡ ﺍﳌﻠﻮﻙ‪ ،‬ﻭﺫﻭﻱ ﺍﻷﺧﻄﺎﺭ‪ ،‬ﻭﻻ ﺗﺴﻤﻮ‬
‫ﺇﻟﻴﻪ ﺇﻻ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻭﻻ ﻳﺄﺑﺎﻩ ﺇﻻ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺴﺨﻴﻔﺔ‪ ،‬ﻭﻗﺪ ﻗﺎﻟﺖ ﺍﳊﻜﻤﺎﺀ‪ :‬ﺍﻟﻜﺘﺎﺏ ﻧﻌﻢ ﺍﳉﻠﻴﺲ ﻭﺍﻟﺬﺧﺮ‪،‬‬
‫ﺇﻥ ﺷﺌﺖ ﺃﳍﺘﻚ ﺑﻮﺍﺩﺭﻩ‪ ،‬ﻭﺃﺿﺤﻜﺘﻚ ﻧﻮﺍﺩﺭﻩ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﺃﺷﺠﺘﻚ ﻣﻮﺍﻋﻈﻪ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﺗﻌﺠﺒﺖ ﻣﻦ ﻏﺮﺍﺋﺐ‬
‫ﻓﻮﺍﺋﺪﻩ‪ ،‬ﻭﻫﻮ ﳚﻤﻊ ﻟﻚ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﻨﺎﻗﺺ ﻭﺍﻟﻮﺍﻓﺮ‪ ،‬ﻭﺍﻟﻐﺎﺋﺐ ﻭﺍﳊﺎﺿﺮ‪ ،‬ﻭﺍﻟﺸﻜﻞ ﻭﺧﻼﻓﻪ‪ ،‬ﻭﺍﳉﻨﺲ‬
‫ﻭﺿﺪﻩ‪ ،‬ﻭﻫﻮ ﻣﻴﺖ ﻳﻨﻄﻖ ﻋﻦ ﺍﳌﻮﺗﻰ‪ ،‬ﻭﻳﺘﺮﺟﻢ ﻋﻦ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﻣﺆﻧﺲ ﻳﻨﺸﻂ ﺑﻨﺸﺎﻃﻚ‪ ،‬ﻭﻳﻨﺎﻡ ﺑﻨﻮﻣﻚ‪ ،‬ﻭﻻ‬
‫ﻳﻨﻄﻖ ﺇﻻ ﲟﺎ ﻬﺗﻮﻯ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﺟﺎﺭ ﻭﻻ ﺧﻠﻴﻂ ﺃﻧﺼﻒ‪ ،‬ﻭﻻ ﺭﻓﻴﻖ ﺃﻃﻮﻉ‪ ،‬ﻭﻻ ﻣﻌﻠﻢ ﺃﺧﻀﻊ‪ ،‬ﻭﻻ ﺻﺎﺣﺐ ﺃﻇﻬﺮ‬
‫ﻛﻔﺎﻳﺔ‪ ،‬ﻭﻻ ﺃﻗﻞ ﺟﻨﺎﻳﺔ‪ ،‬ﻭﻻ ﺃﺑﺪﺃ ﻧﻔﻌﺎﹰ‪ ،‬ﻭﻻ ﺃﲪﺪ ﺃﺧﻼﻗﺎﹰ‪ ،‬ﻭﻻ ﺃﺩﻭﻡ ﺳﺮﻭﺭﺍﹰ‪ ،‬ﻭﻻ ﺃﺳﻠﻢ ﻏﻴﺒﺔ‪ ،‬ﻭﻻ ﺃﺣﺴﻦ ﻣﻮﺍﺗﺎﺓ‪،‬‬
‫ﻭﻻ ﺃﻋﺠﻞ ﻣﻜﺎﻓﺄﺓ‪ ،‬ﻭﻻ ﺃﺧﻒ ﻣﺆﺓ ﻣﻨﻪ‪ ،‬ﺇﻥ ﻧﻈﺮﺕ ﻓﻴﻪ ﺃﻃﺎﻝ ﺇﻣﺘﺎﻋﻚ‪ ،‬ﻭﺷﺤﺬ ﻃﺒﺎﻋﻚ‪ ،‬ﻭﺃﻛﺜﺮ ﻋﻠﻤﻚ‪،‬‬
 ‫ﻭﺗﻌﺮﻑ ﻣﻨﻪ ﰲ ﺷﻬﺮ‪ ،‬ﻣﺎ ﻻ ﺗﻌﺮﻑ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﺮﺟﺎﻝ ﰲ ﺩﻫﺮ‪ ،‬ﻳﻐﻨﻴﻚ ﻋﻦ ﻛﺪ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﻭﻋﻦ ﺍﳋﻀﻮﻉ ﺇﱃ ﻣﻦ‬
‫ﺃﻧﺖ ﺃﺛﺒﺖ ﻣﻨﻪ ﺃﺻﻼﹰ‪ ،‬ﻭﺃﺭﺳﺦ ﻣﻨﻪ ﻓﺮﻋﺎﹰ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﻠﻢ ﺍﻟﺬﻱ ﻻ ﳚﻔﻮﻙ‪ ،‬ﻭﺇﻥ ﻗﻄﻌﺖ ﻋﻨﻪ ﺍﳌﺎﺩﺓ‪ ،‬ﱂ ﻳﻘﻄﻊ ﻋﻨﻚ‬
‫ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﻋﺎﺋﺸﺔ ﺍﻟﻘﺮﺷﻲ ﻳﻘﻮﻝ‪ :‬ﺍﻷﺧﺒﺎﺭ ﺗﺼﻠﺢ ﻟﻠﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‪ .‬ﻗﻠﻨﺎ‪ :‬ﺍﻟﺪﻧﻴﺎ ﻗﺪ‬
‫ﻋﺮﻓﻨﺎ ﻓﻤﺎ ﻟﻶﺧﺮﺓ؟ ﻗﺎﻝ‪ :‬ﻓﻴﻬﺎ ﺍﻟﻌﱪ‪ ،‬ﻳﻌﺘﱪﻫﺎ ﺍﻟﺮﺟﻞ‪ .‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﳐﱪﹰﺍ ﻋﻦ ﻗﺼﺔ ﻳﻮﺳﻒ ﻭﺇﺧﻮﺗﻪ‪ " .‬ﻟﻘﺪ‬
‫ﻼ ﻣﻦ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻣﻦ ﻗﺒﻠﻜﻢ ﻭﻣﻮﻋﻈﺔ ﻟﻠﻤﺘﻘﲔ "‬
‫ﻛﺎﻥ ﰲ ﻗﺼﺼﻬﻢ ﻋﱪﺓ ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ " ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ " :‬ﻭﻣﺜ ﹰ‬
‫‪ .‬ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪ " :‬ﻛﺬﻟﻚ ﻧﻘﺺ ﻋﻠﻴﻚ ﻣﻦ ﺃﻧﺒﺎﺀ ﻣﺎ ﻗﺪ ﺳﺒﻖ " ‪ .‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﻮﻟﺪﻩ‪ :‬ﻋﻠﻴﻚ‬
‫ﺑﺎﻷﺧﺒﺎﺭ‪ ،‬ﻓﺈﻬﻧﺎ ﻻ ﺗﻌﺪﻡ ﻛﻠﻤﺔ ﻋﻠﻰ ﻫﺪﻯ‪ ،‬ﻭﺃﺧﺮﻯ ﺗﻨﻬﻰ ﻋﻦ ﺭﺩﻯ‪ ،‬ﻭﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ‬
‫ﺍﷲ ﻭﺟﻬﻪ‪ :‬ﺃﲨﻮﺍ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺘﻤﺴﻮﺍ ﳍﺎ ﻃﺮﺍﺋﻒ ﺍﳊﻜﻤﺔ‪ ،‬ﻓﺈﻬﻧﺎ ﲤﻞ ﻛﻤﺎ ﲤﻞ ﺍﻷﺑﺪﺍﻥ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺯﻳﺪ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ﻻ ﻳﻌﺪﻭ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺧﻠﻒ ﺍﻷﲪﺮ‪ .‬ﻗﺪ ﺃﳊﺤﺖ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﱂ ﺗﻌﺪﻩ‪ ،‬ﻭﻟﻘﻠﻤﺎ ﻳﻨﺒﻞ ﻣﺘﻔﺮﺩ ﺑﻪ‪،‬‬
‫ﻓﻌﻠﻴﻚ ﺑﺎﻷﺧﺒﺎﺭ ﻭﺍﻷﺷﻌﺎﺭ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻘﻔﻊ ﰲ ﻛﺘﺎﺑﻪ ﰲ ﺍﻷﺩﺏ‪ " ،‬ﰒ ﺍﻧﻈﺮ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺮﺍﺋﻌﺔ ﻓﺘﺤﻔﻆ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﻥ‬
‫ﻣﻦ ﺷﺄﻥ ﺍﻹﻧﺴﺎﻥ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﻣﺎ ﻳﺮﺗﺎﺡ ﻟﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻣﻦ ﳛﺪﺙ ﲟﺎ ﻳﺴﻤﻊ‪ ،‬ﻭﻻ‬
‫ﻳﺒﺎﱄ ﳑﻦ ﲰﻊ‪ ،‬ﻭﺫﻟﻚ ﻣﻔﺴﺪﺓ ﻟﻠﺼﺪﻕ‪ ،‬ﻭﻣﺰﺭﺍﺓ ﺑﺎﻟﺮﺃﻱ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻻ ﲣﱪ ﺑﺸﻲﺀ ﺇﻻ ﻭﺃﻧﺖ ﺑﻪ ﻣﺼﺪﻕ‪،‬‬
‫ﻭﺃﻻ ﻳﻜﻮﻥ ﺗﺼﺪﻳﻘﻚ ﺇﻻ ﺑﱪﻫﺎﻥ ﻓﺎﻓﻌﻞ " ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﺧﻔﺶ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺴﻜﺮﻱ‪:‬‬
‫ﻭﺫﻛﺮﱐ ﺣﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻭﻃﻴﺒﻪ ‪ ...‬ﳎﺎﻟﺲ ﻗﻮﻡ ﳝﻠﺌﻮﻥ ﺍﺠﻤﻟﺎﻟﺴﺎ‬
‫ﺣﺪﻳﺜﹰﺎ ﻭﺃﺷﻌﺎﺭﹰﺍ ﻭﻓﻘﻬﹰﺎ ﻭﺣﻜﻤﺔ ‪ ...‬ﻭﺑﺮﹰﺍ ﻭﻣﻌﺮﻭﻓﹰﺎ ﻭﺇﻟﻔﹰﺎ ﻣﺆﺍﻧﺴﺎ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺘﺎﺏ‪ :‬ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﳓﻮﻳﹰﺎ ﻋﺮﻭﺿﻴﹰﺎ ﺣﺴﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺟﻴﺪ ﺍﳊﺴﺎﺏ‪ ،‬ﺣﺎﻓﻈﹰﺎ ﻟﻠﻘﺮﺁﻥ ﺭﺍﻭﻳﺔ ﻟﻠﺸﻌﺮ‪،‬‬
‫ﻼ ﻛﺎﻥ ﺣﺴﻦ ﺍﻟﺒﻴﺎﻥ ﺣﺴﻦ ﺍﻟﺘﺨﺮﻳﺞ ﻟﻠﻤﻌﺎﱐ ﻟﻴﺲ ﻋﻨﺪﻩ‬ ‫ﻭﻫﻮ ﺭﺍﺽ ﺑﺄﻥ ﻳﻌﻠﻢ ﺃﻭﻻﺩﻧﺎ ﺑﺴﺘﲔ ﺩﺭﳘﹰﺎ‪ .‬ﻭﻟﻮ ﺃﻥ ﺭﺟ ﹰ‬
‫ﻏﲑ ﺫﻟﻚ ﱂ ﻳﺮﺽ ﺑﺄﻟﻒ ﺩﺭﻫﻢ‪ .‬ﻷﻥ ﺍﻟﻨﺤﻮﻱ ﻟﻴﺲ ﻋﻨﺪﻩ ﺇﻣﺘﺎﻉ ﻛﺎﻟﻨﺠﺎﺭ ﺍﻟﺬﻱ ﻳﺪﻋﻰ ﻟﻴﻐﻠﻖ ﺑﺎﺑﺎﹰ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ‬
‫ﺃﺣﺬﻕ ﺍﻟﻨﺎﺱ‪ ،‬ﰒ ﻓﺮﻍ ﻣﻦ ﺗﻐﻠﻴﻖ ﺫﻟﻚ ﺍﻟﺒﺎﺏ‪ ،‬ﻗﻴﻞ ﻟﻪ ﺍﻧﺼﺮﻑ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻹﻣﺘﺎﻉ ﻳﺮﺍﺩ ﰲ ﺍﳊﺎﻻﺕ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻟﻴﺲ ﻳﻨﺒﻐﻲ )ﻟﻠﻘﺮﺷﻲ ﻭﻟﻠﺮﺟﻞ( ﺃﻥ ﻳﺴﺘﻐﺮﻕ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﻻ ﻋﻠﻢ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻓﺄﻣﺎ ﻏﲑ ﺫﻟﻚ‬
‫ﻼ ﻋﺎﳌﹰﺎ ﺑﺎﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻋﺎﺭﻓﹰﺎ‬
‫ﻓﺎﻟﻨﺘﻒ ﻭﺍﻟﺸﺬﺭ‪ .‬ﻭﻛﺘﺐ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺇﱃ ﺍﳊﺠﺎﺝ‪ ،‬ﺍﻧﻈﺮ ﱄ ﺭﺟ ﹰ‬
‫ﺑﺄﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ﻭﺃﺧﺒﺎﺭﻫﺎ‪ ،‬ﺃﺳﺘﺄﻧﺲ ﺑﻪ ﻭﺃﺻﻴﺐ ﻋﻨﺪﻩ ﻣﻌﺮﻓﺔ‪ ،‬ﻓﻮﺟﻬﻪ ﺇﱃ ﻣﻦ ﻗﺒﻠﻚ‪ .‬ﻓﻮﺟﻪ ﺇﻟﻴﻪ ﺍﻟﺸﻌﱯ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺃﲨﻊ ﺃﻫﻞ ﺯﻣﺎﻧﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻌﱯ‪ :‬ﻓﻠﻢ ﺃﻟﻖ ﻭﺍﻟﻴﹰﺎ ﻭﻻ ﺳﻮﻗﺔ ﺇﻻ ﻭﻫﻮ ﳛﺘﺎﺝ ﺇﱄ‪ ،‬ﻭﻻ ﺃﺣﺘﺎﺝ ﺇﻟﻴﻪ ﻣﺎ ﺧﻼ ﻋﺒﺪ ﺍﳌﻠﻚ‪،‬‬
‫ﻣﺎ ﺃﻧﺸﺪﺗﻪ ﺷﻌﺮﺍﹰ‪ ،‬ﻭﻻ ﺣﺪﺛﺘﻪ ﺣﺪﻳﺜﺎﹰ‪ ،‬ﺇﻻ ﻭﻫﻮ ﻳﺰﻳﺪﱐ ﻓﻴﻪ‪ ،‬ﻭﻛﻨﺖ ﺭﲟﺎ ﺣﺪﺛﺘﻪ ﻭﰲ ﻳﺪﻩ ﺍﻟﻠﻘﻤﺔ ﻓﺄﻣﺴﻜﻬﺎ‪،‬‬
‫ﻓﺄﻗﻮﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﺳﻎ ﻃﻌﺎﻣﻚ‪ ،‬ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﻣﻦ ﻭﺭﺍﺋﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻣﺎ ﲢﺪﺛﲏ ﺑﻪ ﺃﻭﻗﻊ ﺑﻘﻠﱯ ﻣﻦ ﻛﻞ ﻟﺬﺓ‪،‬‬
‫ﻭﺃﺣﻠﻰ ﻣﻦ ﻛﻞ ﻓﺎﺋﺪﺓ‪ .‬ﻭﻛﺘﺐ ﻋﺒﺪ ﺍﳌﻠﻚ ﺇﱃ ﺍﳊﺠﺎﺝ‪ :‬ﺃﺕ ﻋﻨﺪﻱ ﻛﻘﺪﺡ ﺍﺑﻦ ﻣﻘﺒﻞ‪ ،‬ﻓﻠﻢ ﻳﺪﺭ ﺍﳊﺠﺎﺝ ﻣﺎ‬
‫ﻋﲎ‪ ،‬ﻓﺴﺄﻝ ﻗﺘﻴﺒﺔ ﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﺭﺍﻭﻳﺔ ﻋﺎﳌﹰﺎ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻣﺪﺣﻚ‪ ،‬ﻓﺈﻥ ﺍﺑﻦ ﻣﻘﺒﻞ ﻧﻌﺖ ﻗﺪﺣﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﻣﻔﺪﻯ ﻣﺆﺩﻯ ﺑﺎﻟﻴﺪﻳﻦ ﻣﻠﻌﻦ ‪ ...‬ﺧﻠﻴﻊ ﻗﺪﺍﺡ ﻓﺎﺋﺰ ﻣﺘﻤﻨﺢ‬
‫ﺧﺮﻭﺝ ﻣﻦ ﺍﻟﻐﻤﻰ ﺇﺫﺍ ﺻﻚ ﺻﻜﺔ ‪ ...‬ﺑﺪﺍ ﻭﺍﻟﻌﻴﻮﻥ ﺍﳌﺴﺘﻜﻔﺔ ﺗﻠﻤﺢ‬
 ‫ﻗﺎﻝ‪ :‬ﻓﻜﺎﻧﺖ ﰲ ﻧﻔﺲ ﺍﳊﺠﺎﺝ ﺣﱴ ﻭﻻﻩ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺰﻳﺎﺕ ﰲ ﺭﺟﻞ ﺧﻠﻮ ﻣﻦ‬
‫ﺍﻷﺩﺏ‪:‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻌﺎﺋﱯ ﻭﱂ ﺗﺮ ﰊ ‪ ...‬ﻋﻴﺒﹰﺎ ﺃﻻ ﺗﺘﻬﻲ ﻭﺗﺰﺩﺟﺮ؟‬
‫ﻫﻞ ﻟﻚ ﻭﺗﺮ ﻟﺪﻱ ﺗﻄﻠﺒﻪ ‪ ...‬ﺃﻡ ﻟﺴﺖ ﳑﺎ ﺃﺗﻴﺖ ﺗﻌﺘﺬﺭ؟‬
‫ﺇﻥ ﻛﺎﻥ ﻗﺴﻢ ﺍﻹﻟﻪ ﻓﻀﻠﲏ ‪ ...‬ﻭﺃﻧﺖ ﺻﻠﺪ ﻣﺎ ﻓﻴﻚ ﻣﻌﺘﺼﺮ‬
‫ﻓﺎﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻭﺍﻟﺜﻨﺎﺀ ﻟﻪ ‪ ...‬ﻭﻟﻠﺤﺴﻮﺩ ﺍﻟﺘﺮﺍﺏ ﻭﺍﳊﺠﺮ‬
‫ﺍﻗﺮﺃ ﻟﻨﺎ ﺳﻮﺭﺓ ﲣﻮﻓﻨﺎ ‪ ...‬ﻓﺈﻥ ﺧﲑ ﺍﳌﻮﺍﻋﻆ ﺍﻟﺴﻮﺭ‬
‫ﺃﻭ ﺍﺭﻭ ﻓﻘﻬﹰﺎ ﲢﻴﻲ ﺍﻟﻘﻠﻮﺏ ﺑﻪ ‪ ...‬ﺟﺎﺀ ﺑﻪ ﻋﻦ ﻧﺒﻴﻨﺎ ﺃﺛﺮ‬
‫ﺃﻭ ﻫﺎﺕ ﻣﺎ ﺍﳊﻜﻢ ﰲ ﻓﺮﺍﺋﻀﻨﺎ؟ ‪ ...‬ﻣﺎ ﻳﺴﺘﺤﻖ ﺍﻹﻧﺎﺙ ﻭﺍﻟﺬﻛﺮ؟‬
‫ﻼ ‪ ...‬ﻓﺈﻥ ﺃﻣﺜﺎﻝ ﻓﺎﺭﺱ ﻋﱪ‬ ‫ﺃﻭ ﺍﺭﻭ ﻋﻦ ﻓﺎﺭﺱ ﻟﻨﺎ ﻣﺜ ﹰ‬
‫ﺃﻭ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺟﺎﻫﻠﻴﺘﻨﺎ ‪ ...‬ﻓﺈﻬﻧﺎ ﻋﱪﺓ ﻭﻣﻌﺘﱪ‬
‫ﺃﻭ ﻫﺎﺕ ﻛﻴﻒ ﺍﻹﻋﺮﺍﺏ ﰲ ﺍﻟﺮﻓﻊ ﻭﺍﳋﻒ ‪ ...‬ﺽ ﻭﻛﻴﻒ ﺍﻟﺘﺼﺮﻳﻒ ﻭﺍﻟﺼﺪﺭ؟‬
‫ﺃﻭ ﺍﺭﻭ ﺷﻌﺮﹰﺍ ﺃﻭ ﺻﻒ ﻻ ﻋﺮﺿﹰﺎ ‪ ...‬ﻳﺘﻠﻰ ﺻﺤﻴﺢ ﻣﻨﻪ ﻭﻣﻨﻜﺴﺮ‬
‫ﺇﺫﺍ ﺟﻬﻠﺖ ﺍﻵﺩﺍﺏ ﻣﺮﺗﻘﻴﹰﺎ ‪ ...‬ﻋﻨﻬﺎ ﻭﺧﻠﺖ ﺍﻟﻌﻤﻰ ﻫﻮ ﺍﻟﺒﺼﺮ‬
‫ﻭﱂ ﺗﻌﻮﺽ ﻣﻦ ﺫﺍﻙ ﻣﻴﺴﺮﺓ ‪ ...‬ﻋﻠﻴﻚ ﻣﻨﻬﺎ ﻟﺒﻬﺠﺔ ﺃﺛﺮ‬
‫ﻓﻐﻦ ﺻﻮﺗﹰﺎ ﺗﻠﻬﻲ ﺍﻟﻔﺆﺍﺩ ﺑﻪ ‪ ...‬ﻭﻛﻞ ﻣﺎ ﻗﺪ ﺟﻬﻠﺖ ﻣﻐﺘﻔﺮ‬
‫ﺗﻌﻴﺶ ﻓﻴﻨﺎ ﻭﻻ ﺗﻼﺋﻤﻨﺎ ‪ ...‬ﻓﺎﺫﻫﺐ ﻭﺩﻋﻨﺎ ﺣﺘﺎﻡ ﺗﻨﺘﻈﺮ؟‬
‫ﺗﻐﻠﻲ ﻋﻠﻴﻨﺎ ﺍﻷﺷﻌﺎﺭ ﺃﱏ؟ ﻭﻣﺎ ‪ ...‬ﻋﻨﺪﻙ ﻧﻔﻊ ﻳﺮﺟﻰ ﻭﻻ ﺿﺮﺭ‬
‫ﳘﻚ ﰲ ﻣﺮﺗﻊ ﻭﻣﻐﺘﺒﻖ ‪ ...‬ﻛﻤﺎ ﻳﻌﻴﺶ ﺍﳊﻤﲑ ﻭﺍﻟﺒﻘﺮ‬

‫ﺑﺎﺏ ﺍﻷﻟﻒ‬

‫ﺁﺩﻡ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﺳﺪ ﺍﳍﺮﻭﻱ‬

‫ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺣﺎﺫﻕ ﻣﻨﺎﻇﺮ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﺃﻫﻞ ﻫﺮﺍﺓ ﺳﻜﻦ‬
‫ﻼ ﻋﺎﳌﹰﺎ ﺑﺄﺻﻮﻝ ﺍﻟﻠﻐﺔ ﺻﺎﺋﺒﺎﹰ‪ ،‬ﺣﺴﻦ ﺍﻟﺴﲑﺓ‪ ،‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﺣﺎﺟﹰﺎ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔ‪،‬‬
‫ﺑﻠﺦ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻭﻣﺎﺕ ﰲ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻮﺍﻝ ﻣﻦ ﺳﻨﺔ ﺳﺖ ﻭﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﳌﺎ ﻭﺭﺩ ﺑﻐﺪﺍﺩ ﺍﺟﺘﻤﻊ ﺇﻟﻴﻪ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﺮﺀﻭﺍ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺟﺮﻯ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﻨﺼﻮﺭ ﻣﻮﻫﻮﺏ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳋﻀﺮ‬
‫ﺍﳉﻮﺍﻟﻴﻘﻲ ﺑﺒﻐﺪﺍﺩ ﻣﻨﺎﻇﺮﺓ ﰲ ﺷﻲﺀ ﺍﺧﺘﻠﻔﺎ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﳍﺮﻭﻱ‪ :‬ﺃﻧﺖ ﻻ ﲢﺴﻦ ﺃﻥ ﺗﻨﺴﺐ ﻧﻔﺴﻚ ﻓﺈﻥ ﺍﳉﻮﺍﻟﻴﻘﻲ‬
‫ﻧﺴﺒﺔ ﺇﱃ ﺍﳉﻤﻊ‪ ،‬ﻭﺍﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳉﻤﻊ ﺑﻠﻔﻈﻪ ﻻ ﺗﺼﺢ ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳍﺮﻭﻱ ﻧﻮﻉ ﻣﻐﺎﻟﻄﺔ‪ ،‬ﻓﺈﻥ ﻟﻔﻆ‬
‫ﺍﳉﻤﻊ ﺇﺫﺍ ﲰﻲ ﺑﻪ ﺟﺎﺯ ﺃﻥ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺑﻠﻔﻈﻪ‪ ،‬ﻛﻤﺪﺍﺋﲏ ﻭﻣﻌﺎﻓﺮﻱ ﻭﺃﳕﺎﺭﻱ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪.‬‬
 ‫ﻗﺎﻝ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻫﺬﺍ ﺍﻻﻋﺘﺬﺍﺭ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ‪ ،‬ﻷﻥ ﺍﳉﻮﺍﻟﻴﻖ ﻟﻴﺲ ﺑﺎﺳﻢ ﺭﺟﻞ ﻓﻴﺼﺢ ﻣﺎ ﺫﻛﺮﻩ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻫﻮ ﻧﺴﺒﺔ ﺇﱃ ﺑﺎﺋﻊ ﺫﻟﻚ ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﺳﻢ ﺭﺟﻞ ﺃﻭ ﻗﺒﻴﻠﺔ ﺃﻭ ﻣﻮﺿﻊ ﻧﺴﺐ ﺇﻟﻴﻪ ﺻﺢ ﻣﺎ ﺫﻛﺮﻩ‪ .‬ﻭﻗﺎﻝ‬
‫ﺍﳊﺎﻓﻆ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﺮﻳﻔﻲ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺳﻌﺪ ﺍﳍﺮﻭﻱ ﺍﳌﺆﺩﺏ ﻳﻘﻮﻝ‪ :‬ﺳﺌﻞ ﺳﻔﻴﺎﻥ‬
‫ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﺍﻟﺘﻘﻮﻯ ﻓﺄﻧﺸﺪ‪:‬‬
‫ﺇﱐ ﻭﺟﺪﺕ ﻓﻼ ﺗﻈﻨﻮﺍ ﻏﲑﻩ ‪ ...‬ﻫﺬﺍ ﺍﻟﺘﻮﺭﻉ ﻋﻨﺪ ﺫﺍﻙ ﺍﻟﺪﺭﻫﻢ‬
‫ﻓﺈﺫﺍ ﻗﺪﺭﺕ ﻋﻠﻴﻪ ﰒ ﺗﺮﻛﺘﻪ ‪ ...‬ﻓﺎﻋﻠﻢ ﺑﺄﻥ ﻫﻨﺎﻙ ﺗﻘﻮﻯ ﺍﳌﺴﻠﻢ‬
‫ﻭﻛﺎﻥ ﺍﻟﺮﺷﻴﺪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﺍﳌﻠﻘﺐ ﺑﺎﻟﻮﻃﻮﺍﻁ ﻛﺎﺗﺐ ﺍﻹﻧﺸﺎﺀ ﳋﻮﺍﺭﺯﻡ ﺷﺎﻩ ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﻟﺸﻴﺦ ﺃﰊ ﺳﻌﺪ‬
‫ﺁﺩﻡ ﺑﻦ ﺃﲪﺪ ﺍﳍﺮﻭﻱ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺍﻟﺮﺷﻴﺪ ﻣﻦ ﺑﻠﺦ ﺇﱃ ﺧﻮﺍﺭﺯﻡ‪ ،‬ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﰲ ﺧﺪﻣﺔ ﺧﻮﺍﺭﺯﻡ ﺷﺎﻩ ﺃﺷﻬﺮﺍﹰ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﻜﺎﺗﺐ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﺳﻌﺪ ﻭﳜﻀﻊ ﻟﻪ‪ ،‬ﻭﻳﻘﺮ ﺑﻔﻀﻠﻪ‪..‬ﻓﻤﻤﺎ ﻛﺘﺐ ﺇﻟﻴﻪ‪ ،‬ﺭﺳﺎﻟﺔ ﻧﺴﺨﺘﻬﺎ‪.‬‬
‫ﻛﺘﺎﰊ ﻭﰲ ﺍﻷﺣﺸﺎﺀ ﻭﺟﺪ ﻋﻠﻰ ﻭﺟﺪ ‪ ...‬ﺇﱃ ﺍﻟﺼﺪﺭ ﻣﻮﻻﻧﺎ ﺍﻷﺟﻞ ﺃﰊ ﺳﻌﺪ‬
‫ﺃﺷﻢ ﻃﻮﻳﻞ ﺍﻟﺒﺎﻉ ﺃﺻﺒﺢ ﺭﺍﻓﻌﹰﺎ ‪ ...‬ﺇﱃ ﻗﻤﺔ ﺍﻷﻓﻼﻙ ﺃﻟﻮﻳﺔ ﺍﺠﻤﻟﺪ‬
‫ﺳﺮﺍﺓ ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻘﺪ ﺟﻮﺍﻫﺮ ‪ ...‬ﻭﻓﻴﻬﻢ ﺃﺑﻮ ﺳﻌﺪ ﻛﻮﺍﺳﻄﺔ ﺍﻟﻌﻘﺪ‬
‫ﺳﻘﻰ ﺍﷲ ﺃﻳﺎﻣﻨﺎ ﺑﺎﻟﻌﻘﻴﻖ ﻭﺩﻫﻮﺭﻧﺎ ﺑﺎﻟﻠﻮﻯ‪ ،‬ﻭﺃﻋﻮﺍﻣﻨﺎ ﺑﺎﳋﻠﻴﺼﺎﺀ‪ ،‬ﻭﺷﻬﻮﺭﻧﺎ ﺑﺎﳊﻤﻰ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﻐﺎﱐ ﻷﻟﻔﺎﻅ‬
‫ﺍﳌﺴﺮﺍﺕ ﻛﺎﳌﻌﺎﱐ‪ ،‬ﻓﻴﻬﺎ ﺃﲦﺎﺭ ﺃﻃﺎﻳﺐ ﺍﻷﻣﺎﱐ‪ ،‬ﻣﻦ ﺃﺷﺠﺎﺭ ﻭﺻﺎﻝ ﺍﻟﻐﻮﺍﱐ ﻻ ﺑﻞ ﺳﻘﻰ ﻣﻮﺍﻗﻔﻨﺎ ﺑﺒﻠﺦ ﰲ ﺍﳌﺪﺭﺳﺔ‬
‫ﺍﻟﻨﻈﺎﻣﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻨﺎ ﰲ ﺍﺠﻤﻟﺎﻟﺲ ﺍﻷﺟﻠﻴﺔ ﺍﻹﻣﺎﻣﻴﺔ‬
‫ﳎﺎﻟﺲ ﻣﻮﻻﻧﺎ ﺃﰊ ﺳﻌﺪ ﺍﻟﺬﻱ ‪ ...‬ﺑﻪ ﺳﻌﺪ ﺍﻷﻳﺎﻡ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‬
‫ﳘﺎﻡ ﺣﻮﻯ ﻳﻮﻡ ﺍﻟﻔﺨﺎﺭ ﺑﻨﺎﻧﻪ ‪ ...‬ﻋﻠﻰ ﺭﻏﻢ ﺁﻧﺎﻑ ﺍﻟﻌﺪﺍ ﻗﺼﺐ ﺍﻟﻌﻠﻴﺎ‬
‫ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺳﻌﺪ‪ ،‬ﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺳﻌﺪ‪ ،‬ﺳﻌﺪ ﻛﻠﻪ‪ ،‬ﺧﲑ ﻗﻮﻟﻪ ﻭﻓﻌﻠﻪ‪ ،‬ﺻﺎﺣﺐ ﺟﻴﻮﺵ ﺍﻟﻔﺼﺎﺣﺔ‪،‬‬
‫ﻭﻣﺎﻟﻚ ﺭﻗﺎﺏ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻧﺎﻇﻢ ﻋﻘﺪ ﺍﶈﺎﻣﺪ‪ ،‬ﻭﺟﺎﻣﻊ ﴰﻞ ﺍﳌﻜﺎﺭﻡ‪ ،‬ﻭﻧﺎﺷﺮ ﺃﺭﺩﻳﺔ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻜﺮﻡ‪ ،‬ﻭﻋﺎﻣﺮ ﺃﺑﻨﻴﺔ‬
‫ﺍﻷﺩﺏ ﻭﺍﳊﻜﻢ‪:‬‬
‫ﷲ ﺩﺭ ﺇﻣﺎﻡ ﻛﻠﻪ ﺃﺩﺏ ‪ ...‬ﺑﻔﻀﻠﻪ ﻳﺘﺤﻠﻰ ﺍﻟﻌﺠﻢ ﻭﺍﻟﻌﺮﺏ‬
‫ﺍﷲ ﻳﻌﻠﻢ ﺃﱐ ﻭﺇﻥ ﺷﻂ ﺍﳌﺰﺍﺭ‪ ،‬ﻭﺷﺤﻄﺖ ﺍﻟﺪﻳﺎﺭ‪ ،‬ﻻ ﺃﻗﻄﻊ ﺃﻛﺜﺮ ﺃﻭﻗﺎﰐ‪ ،‬ﻭﻻ ﺃﺯﺟﻲ ﺃﻏﻠﺐ ﺳﺎﻋﺎﰐ‪ ،‬ﺇﻻ ﰲ ﻣﺪﺡ‬
‫ﻣﻌﺎﻟﻴﻪ‪ ،‬ﻭﺷﺮﺡ ﺃﻳﺎﺩﻳﻪ ﻟﻮ ﺃﻧﻔﻘﺖ ﲨﻴﻊ ﻋﻤﺮﻱ ﰲ ﺫﻟﻚ ﻭﺳﻠﻜﺖ ﻃﻮﻝ ﺩﻫﺮﻱ ﺗﻠﻚ ﺍﳌﺴﺎﻟﻚ‪:‬‬
‫ﳌﺎ ﻛﻨﺖ ﺃﻗﻀﻲ ﺑﻌﺾ ﻭﺍﺟﺐ ﺣﻘﻪ ‪ ...‬ﻭﻻ ﻛﻨﺖ ﺃﺣﺼﻲ ﻣﻦ ﺻﻨﺎﺋﻌﻪ ﻋﺸﺮﹰﺍ‬
‫ﻭﻛﻴﻒ ﻻ ﺃﺑﺎﻟﻎ ﰲ ﺛﻨﺎﺋﻪ‪ ،‬ﻭﻻ ﺃﻭﺍﻇﺐ ﻋﻠﻰ ﺩﻋﺎﺋﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺭﻓﻊ ﻗﺪﺭﻱ‪ ،‬ﻭﺷﺮﺡ ﻟﻶﺩﺍﺏ ﺻﺪﺭﻱ‪ ،‬ﻭﺳﻘﺎﱐ‬
‫ﻛﺆﻭﺱ ﺍﻟﻌﻠﻢ ﻭﺃﺣﺸﺎﺋﻲ ﺻﺎﺩﻳﺔ‪ ،‬ﻭﻛﺴﺎﱐ ﺣﻠﻞ ﺍﻟﻔﻀﻞ ﻭﻋﻮﺭﺍﰐ ﺑﺎﺩﻳﺔ‪ ،‬ﺍﻏﺘﺮﻓﺖ ﻣﻦ ﲝﺎﺭﻩ ﻭﺍﻗﺘﻄﻔﺖ ﻣﺎ‬
‫ﺍﻗﺘﻄﻔﺖ ﻣﻦ ﲦﺎﺭﻩ‪:‬‬
‫ﻭﺃﻧﺖ ﺍﻟﺬﻱ ﻋﺮﻓﺘﲏ ﻃﺮﻕ ﺍﻟﻌﻼ ‪ ...‬ﻭﺃﻧﺖ ﺍﻟﺬﻱ ﻫﺪﻳﺘﲏ ﻛﻞ ﻣﻘﺼﺪ‬
‫ﻭﺃﻧﺖ ﺍﻟﺬﻱ ﺑﻠﻐﺘﲏ ﻛﻞ ﺭﺗﺒﺔ ‪ ...‬ﻣﺸﻴﺖ ﺇﻟﻴﻬﺎ ﻓﻮﻕ ﺃﻋﻨﺎﻕ ﺣﺴﺪﻱ‬
‫ﻋﺒﺪ ﳎﻠﺴﻪ ﺍﻟﺸﺮﻳﻒ ﺃﺧﻲ ﻋﻤﺮ ﺃﻳﺪﻩ ﺍﷲ ﻭﺭﺩ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ﺫﺍﻛﺮﹰﺍ ﳌﺎ ﳚﺮﻱ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﺍﻟﻜﺮﱘ ﰲ ﺍﺠﻤﻟﺎﻟﺲ‬
‫ﻭﺍﶈﺎﻓﻞ‪ ،‬ﺑﲔ ﺃﻳﺪﻱ ﺍﻷﻛﺎﺑﺮ ﻭﺍﻷﻣﺎﺛﻞ‪ ،‬ﻣﻦ ﻣﺪﺣﻲ ﻭﺛﻨﺎﺋﻲ‪ ،‬ﻭﺗﻘﺮﻳﻈﻲ ﻭﺇﻃﺮﺍﺋﻲ‪ ،‬ﻓﻤﺎ ﺍﺳﺘﺒﺪﻋﺖ ﺫﻟﻚ ﻣﻦ‬
 ‫ﺧﺼﺎﺋﺺ ﻛﺮﻣﻪ‪ ،‬ﻭﻻ ﺍﺳﺘﻐﺮﺑﺘﻪ ﻣﻦ ﻟﻄﺎﺋﻒ ﺷﻴﻤﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻛﻠﻤﺎﺗﻪ ﺣﺎﻣﻠﺔ ﺇﻳﺎﻱ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺼﺪﻳﻊ‪ ،‬ﺠﻤﻟﻠﺴﻪ‬
‫ﺍﻟﺮﻓﻴﻊ‪ ،‬ﻭﺭﺃﻳﻪ ﰲ ﺳﺤﺐ ﺫﻳﻞ ﺍﻟﻌﻔﻮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺠﺎﺳﺮ ﻭﺗﺒﻠﻴﻎ ﲢﻴﱵ ﺇﱃ ﺍﻟﻘﺎﺭﺋﲔ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳌﺨﺘﻠﻔﲔ ﺇﻟﻴﻪ ﻣﻦ ﺃﺑﻨﺎﺀ‬
‫ﺟﻨﺴﻲ‪ ،‬ﻭﺷﺮﻛﺎﺀ ﺩﺭﺳﻲ ﻳﻘﺘﻀﻲ ﺍﻟﺸﺮﻑ ﻭﺍﻟﺴﻼﻡ‪.‬‬

‫ﺃﺑﺎﻥ ﺑﻦ ﺗﻐﻠﺐ ﺑﻦ ﺭﻳﺎﺡ ﺍﳉﺮﻳﺮﻱ‬

‫ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺒﻜﺮﻱ‪ ،‬ﻣﻮﱃ ﺑﲏ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﺿﺒﻴﻌﺔ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﻋﻜﺎﺷﺔ ﺑﻦ ﺻﻌﺐ ﺑﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ‪ .‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻄﻮﺳﻲ‪ .‬ﰲ ﻣﺼﻨﻔﻲ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﻣﺎﺕ ﺃﺑﺎﻥ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ‬
‫ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‪ :‬ﻫﻮ ﺛﻘﺔ ﺟﻠﻴﻞ ﺍﻟﻘﺪﺭ‪ ،‬ﻋﻈﻴﻢ ﺍﳌﻨﺰﻟﺔ ﰲ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻟﻘﻲ ﺃﺑﺎ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﻭﺃﺑﺎ ﺟﻌﻔﺮ‪،‬‬
‫ﻭﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻬﻢ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻋﻨﺪﻫﻢ ﺣﻈﻮﺓ ﻭﻗﺪﻡ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺃﺑﻮ ﺟﻌﻔﺮ‪ :‬ﺍﺟﻠﺲ ﰲ‬
‫ﻣﺴﺠﺪ ﺍﳌﺪﻳﻨﺔ ﻭﺃﻓﺖ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﱐ ﺃﺣﺐ ﺃﻥ ﺃﺭﻯ ﰲ ﺷﻴﻌﱵ ﻣﺜﻠﻚ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳌﺎ ﺃﺗﺎﻩ ﻧﻌﻴﻪ‪ :‬ﺃﻣﺎ ﻭﺍﷲ ﻟﻘﺪ‬
‫ﺃﻭﺟﻊ ﻗﻠﱯ ﻣﻮﺕ ﺃﺑﺎﻥ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻗﺎﺭﺋﹰﺎ ﻓﻘﻴﻬﹰﺎ ﻟﻐﻮﻳﹰﺎ ﻧﺒﻴﻬﹰﺎ ﺛﺒﺘﹰﺎ ﻭﲰﻊ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺣﻜﻰ ﻋﻨﻬﻢ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺎﺏ ﺍﻟﻐﺮﻳﺐ ﰲ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻭﺫﻛﺮ ﺷﻮﺍﻫﺪﻩ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﺠﺎﺀ ﻓﻴﻤﺎ ﺑﻌﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺍﻷﺯﺩﻱ ﺍﻟﻜﻮﰲ‪ ،‬ﻓﺠﻤﻊ ﻣﻦ ﻛﺘﺎﺏ ﺃﺑﺎﻥ‬
‫ﻭﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺍﻟﻜﻠﱯ ﻭﺍﺑﻦ ﺭﻭﻕ ﻋﻄﻴﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﻓﺠﻌﻠﻪ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻭﻣﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺘﺎﺭﹰﺓ‬
‫ﳚﻲﺀ ﻛﺘﺎﺏ ﺃﺑﺎﻥ ﻣﻔﺮﺩﺍﹰ‪ ،‬ﻭﺗﺎﺭﺓ ﳚﻲﺀ ﻣﺸﺘﺮﻛﺎﹰ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻋﻤﻠﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻷﺑﺎﻥ ﺃﻳﻀﹰﺎ ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ‪.‬‬
‫‪.‬‬

‫ﺃﺑﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﳛﲕ ﺑﻦ ﺯﻛﺮﻳﺎ‬

‫ﺍﻟﻠﺆﻟﺆﻱ ﻳﻌﺮﻑ ﺑﺎﻷﲪﺮ ﺍﻟﺒﺠﻠﻲ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﻮﻻﻫﻢ ﺫﻛﺮﻩ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ ﰲ ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻣﺼﻨﻔﻲ‬
‫ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﺃﺻﻠﻪ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﻜﻨﻬﺎ ﺗﺎﺭﺓ‪ ،‬ﻭﺍﻟﺒﺼﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‬
‫ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺍﳌﺜﲎ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ﺍﳉﻤﺤﻲ‪ ،‬ﻭﺃﻛﺜﺮﻭﺍ ﺍﳊﻜﺎﻳﺔ ﻋﻨﻪ ﰲ‬
‫ﺃﺧﺒﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻟﻨﺴﺐ ﻭﺍﻷﻳﺎﻡ‪ :‬ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﻭﻣﺎ ﻋﺮﻑ ﻣﻦ‬
‫ﻣﺼﻨﻔﺎﺗﻪ ﺇﻻ ﻛﺘﺎﺏ ﲨﻊ ﻓﻴﻪ ﺍﳌﺒﺪﺃ ﻭﺍﳌﺒﻌﺚ‪ ،‬ﻭﺍﳌﻐﺎﺯﻱ‪ ،‬ﻭﺍﻟﻮﻓﺎﺓ‪ ،‬ﻭﺍﻟﺴﻘﻴﻔﺔ ﻭﺍﻟﺮﺩﺓ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺗﻮﺯﻭﻥ‬

‫ﺍﻟﻄﱪﻱ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺃﺣﺪ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻭﺍﻷﺩﺏ‪ ،‬ﺳﻜﻦ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺻﺤﺐ ﺃﺑﺎ ﻋﻤﺮﻭ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﻭﻛﺘﺐ ﻋﻨﻪ ﻛﺘﺎﺏ‬
‫ﺍﻟﻴﺎﻗﻮﺗﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﲞﻄﻪ ﺍﻻﻋﺘﻤﺎﺩ ﻣﻦ ﻛﺘﺎﺏ ﺃﰊ ﻋﻤﺮﻭ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺗﺮﲨﺔ ﺃﰊ ﻋﻤﺮﻭ‪ ،‬ﻭﻟﻘﻲ ﺃﻛﺎﺑﺮ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ‪ ،‬ﻭﻛﺎﻥ ﺻﺤﻴﺢ ﺍﻟﻨﻘﻞ‪ ،‬ﺟﻴﺪ ﺍﳋﻂ ﻭﺍﻟﻀﺒﻂ‪.‬‬
 ‫ﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﺜﻼﺝ‪ :‬ﺃﻧﻪ ﺣﺪﺛﻪ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻷﺑﺰﺍﺭﻱ ﺍﻟﻄﱪﻱ ﺻﺎﺣﺐ ﺃﰊ ﺣﺎﰎ‬
‫ﺍﻟﺴﺠﺴﺘﺎﱐ‪ :‬ﻻ ﺃﻋﺮﻑ ﻟﻪ ﺗﺼﻨﻴﻔﹰﺎ ﻏﲑ ﲨﻌﻪ ﻟﺸﻌﺮ ﺃﰊ ﻧﻮﺍﺱ‪ ،‬ﻓﺈﻬﻧﺎ ﺭﻭﺍﻳﺔ ﻣﺸﻬﻮﺭﺓ ﺑﺄﻳﺪﻱ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺘﻨﻮﺧﻲ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻄﱪﻱ‪ ،‬ﻏﻼﻡ ﺍﻟﺰﺍﻫﺪ ﻏﻼﻡ ﺛﻌﻠﺐ‪ ،‬ﻭﻛﺎﻥ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﺑﲏ‬
‫ﲪﺪﺍﻥ‪ ،‬ﻭﻗﺮﺃﺕ ﲞﻄﻪ ﻗﺼﻴﺪﺓ ﺷﺒﻞ ﺑﻦ ﻋﺮﻭﺓ ﺍﻟﻀﺒﻌﻲ‪ ،‬ﻭﻗﺪ ﻗﺮﺃﻫﺎ ﻋﻠﻰ ﺃﰊ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﻭﺗﻨﺎﻭﳍﺎ ﻣﻦ ﺃﰊ ﳏﻤﺪ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﺍﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ‪ .‬ﻭﻗﺪ ﻗﺮﺃ ﻋﻠﻴﻪ ﺇﱃ‪ " :‬ﺳﻴﺒﹰﺎ ﻣﻦ ﺣﺮ ﺳﺌﻞ " ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺑﻠﻐﺖ ﺑﻘﺮﺍﺀﰐ ﺇﱃ ﻫﻬﻨﺎ‪،‬‬
‫ﻭﻗﺎﻝ ﱄ ﺍﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ‪ :‬ﻗﺪ ﺩﻓﻌﺖ ﺇﻟﻴﻚ ﻛﺘﺎﰊ ﲞﻄﻲ‪ ،‬ﻣﻦ ﻳﺪﻱ ﺇﱃ ﻳﺪﻙ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺕ ﻟﻚ ﺍﻟﻘﺼﻴﺪﺓ ﻓﺎﺭﻭﻫﺎ‬
‫ﻋﲏ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳﻨﻮﺏ ﻋﻦ ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻓﻘﺒﻠﺖ ﺫﻟﻚ ﻣﻨﻪ‪.‬‬
‫ﻭﻛﺘﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﻄﱪﻱ ﺍﻟﺮﻭﻳﺎﱐ ﲞﻄﻪ‪ :‬ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﺃﻭﱃ‪ ،‬ﻭﻟﻜﻦ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﲪﺪ‬
‫ﺍﺑﻦ ﳏﻤﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺒﲑﻭﺯ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻧﺴﺐ ﻧﻔﺴﻪ ﺇﱃ ﺟﺪﻩ ﻓﺬﺍﻙ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﻠﻴﺚ‬

‫ﺍﻷﺯﺩﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻻ ﺃﻋﺮﻑ ﻣﻦ ﺣﺎﻟﻪ ﺇﻻ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺴﻠﻔﻲ‪ .‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻔﺘﺢ‬
‫ﺍﳍﻤﺬﺍﱐ ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺍﳌﻈﻔﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﺍﻟﻠﻴﺚ ﺍﻷﺯﺩﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻜﺎﺗﺐ ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﳘﺬﺍﻥ‪ ،‬ﻭﻗﺪ ﺣﻀﺮ‬
‫ﳎﻠﺴﻪ ﺍﻷﺩﺑﺎﺀ ﻭﺍﻟﻨﺤﺎﺓ ﶈﻠﻪ ﻣﻦ ﺍﻷﺩﺏ‪:‬‬
‫ﻭﻗﺪ ﺃﻏﺪﻭ ﻭﺻﺎﺣﺒﱵ ﳏﻮﺹ ‪ ...‬ﻋﻠﻰ ﻋﺬﺭﺍﺀ ﻧﺎﺀ ﻬﺑﺎ ﺍﻟﺮﻫﻴﺺ‬
‫ﻛﺄﻥ ﺛﲏ ﺍﻟﻨﺤﻮﺹ ﻋﻠﻰ ﺫﺭﺍﻫﺎ ‪ ...‬ﺣﻮﺍﺋﻢ ﻣﺎ ﳍﺎ ﻋﻨﻪ ﳏﻴﺺ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳊﺮﰊ‬

‫ﻧﻘﻠﺖ ﻣﻦ ﻛﺘﺎﺏ ﺃﰊ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺑﺸﲑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﻳﺴﻢ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ‬
‫ﺍﳊﺮﰊ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﲦﺎﻥ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﻣﺎﺕ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ﲬﺲ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ ﰲ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﻭﺩﻓﻦ ﰲ ﺑﻴﺘﻪ ﰲ‬
‫ﺷﺎﺭﻉ ﺑﺎﺏ ﺍﻷﻧﺒﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﺍﳉﻤﻊ ﻛﺜﲑﹰﺍ ﺟﺪﹰﺍ‪.‬‬
‫ﻭﻛﺎﻥ ﻗﺪ ﲰﻊ ﺃﺑﺎ ﻧﻌﻴﻢ ﺍﻟﻔﻀﻞ ﺑﻦ ﺩﻛﲔ‪ ،‬ﻭﻋﻔﺎﻥ ﺍﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﻭﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪،‬‬
‫ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻭﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻘﻮﺍﺭﻳﺮﻱ‪ ،‬ﻭﺧﻠﻘﹰﺎ ﻣﻦ ﺃﻣﺜﺎﳍﻢ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﻣﻮﺳﻰ ﺑﻦ ﻫﺮﻭﻥ ﺍﳊﺎﻓﻆ‪ ،‬ﻭﳛﲕ ﺑﻦ‬
‫ﺻﺎﻋﺪ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﺍﳊﺴﲔ ﺍﶈﺎﻣﻠﻲ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﳐﻠﺪ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﻷﻧﺒﺎﺭﻱ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮ‬
‫ﺍﻟﺰﺍﻫﺪ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺧﻠﻖ ﻛﺜﲑ ﻏﲑﻫﻢ‪ .‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﺭﺃﺳﹰﺎ ﰲ ﺍﻟﺰﻫﺪ‪ ،‬ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻔﻘﻪ‪ ،‬ﺑﺼﲑﹰﺍ ﺑﺎﻷﺣﻜﺎﻡ‬
‫ﺣﺎﻓﻈﹰﺎ ﻟﻠﺤﺪﻳﺚ‪ ،‬ﳑﻴﺰﹰﺍ ﻟﻌﻠﻠﻪ‪ ،‬ﻗﻴﻤﹰﺎ ﺑﺎﻷﺩﺏ‪ ،‬ﲨﺎﻋﹰﺎ ﻟﻠﻐﺔ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﻭﺃﺻﻠﻪ ﻣﻦ ﻣﺮﻭ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻣﻲ ﺗﻐﻠﺒﻴﺔ‪ ،‬ﻭﺃﺧﻮﺍﱄ ﻧﺼﺎﺭﻯ ﺃﻛﺜﺮﻫﻢ‪ .‬ﻭﻗﻴﻞ‪ :‬ﱂ ﲰﻴﺖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﺻﺤﺒﺖ ﻗﻮﻣﹰﺎ ﻣﻦ ﺍﳊﺮﺑﻴﺔ ﻓﺴﻤﻮﱐ ﺍﳊﺮﰊ ﺑﺬﻟﻚ‪ .‬ﻭﺣﺪﺙ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻣﺎﻫﺎﻥ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ‬
‫ﺃﺳﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻳﻘﻮﻝ‪ :‬ﺃﲨﻊ ﻋﻘﻼﺀ ﺍﻷﻣﺔ ﺃﻧﻪ ﻣﻦ ﱂ ﳚﺮ ﻣﻊ ﺍﻟﻘﺪﺭ‪ ،‬ﱂ ﻳﻬﻨﺄ ﺑﻌﻴﺸﻪ‪ ،‬ﻛﺎﻥ ﻳﻜﻮﻥ‬
‫ﻗﻤﻴﺼﻲ ﺃﻧﻈﻒ ﻗﻤﻴﺺ‪ ،‬ﻭﺇﺯﺍﺭﻱ ﺃﻭﺳﺦ ﺇﺯﺍﺭ‪ ،‬ﻣﺎ ﺣﺪﺛﺖ ﻧﻔﺴﻲ ﺃﻬﻧﻤﺎ ﻳﺴﺘﻮﻳﺎﻥ ﻗﻂ‪ ،‬ﻭﻓﺮﺩ ﻋﻘﱮ ﻣﻘﻄﻮﻉ‪ ،‬ﻭﻓﺮﺩ‬
 ‫ﻋﻘﱯ ﺍﻵﺧﺮ ﺻﺤﻴﺢ‪ ،‬ﺃﻣﺸﻲ ﻬﺑﻤﺎ‪ ،‬ﻭﺃﺩﻭﺭ ﺑﻐﺪﺍﺩ ﻛﻠﻬﺎ‪ ،‬ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻭﺫﺍﻙ ﺍﳉﺎﻧﺐ‪ ،‬ﻻ ﺃﺣﺪﺙ ﻧﻔﺴﻲ ﺃﱐ‬
‫ﺃﺻﻠﺤﻬﻤﺎ‪ ،‬ﻭﻣﺎ ﺷﻜﻮﺕ ﺇﱃ ﺃﻣﻲ‪ ،‬ﻭﻻ ﺇﱃ ﺃﺧﱵ‪ ،‬ﻭﻻ ﺇﱃ ﺍﻣﺮﺃﰐ‪ ،‬ﻭﻻ ﺇﱃ ﺑﻨﺎﰐ ﻗﻂ ﲪﻰ ﻭﺟﺪﻬﺗﺎ‪ .‬ﺍﻟﺮﺟﻞ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﻏﻤﻪ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻐﻢ ﻋﻴﺎﻟﻪ‪.‬‬
‫ﻛﺎﻥ ﰊ ﺷﻘﻴﻘﺔ ﲬﺴﹰﺎ ﻭﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻣﺎ ﺃﺧﱪﺕ ﻬﺑﺎ ﺃﺣﺪﹰﺍ ﻗﻂ‪ ،‬ﻭﱄ ﻋﺸﺮ ﺳﻨﲔ ﺃﺑﺼﺮ ﺑﻔﺮﺩ ﻋﲔ‪ ،‬ﻣﺎ ﺃﺧﱪﺕ ﺑﻪ‬
‫ﺃﺣﺪﺍﹰ‪ ،‬ﻭﺃﻓﻨﻴﺖ ﻣﻦ ﻋﻤﺮﻱ ﺛﻼﺛﲔ ﺳﻨﺔ ﺑﺮﻏﻴﻒ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ‪ ،‬ﺇﻥ ﺟﺎﺀﺗﲏ ﺍﻣﺮﺃﰐ ﺃﻭ ﺇﺣﺪﻯ ﺑﻨﺎﰐ ﺃﻛﻠﺘﻪ‪ ،‬ﻭﺇﻻ‬
‫ﺑﻘﻴﺖ ﺟﺎﺋﻌﹰﺎ ﻋﻄﺸﺎﻥ ﺇﱃ ﺍﻟﻠﻴﻠﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺍﻵﻥ ﺁﻛﻞ ﻧﺼﻒ ﺭﻏﻴﻒ ﻭﺃﺭﺑﻊ ﻋﺸﺮﺓ ﲤﺮﺓ ﺇﻥ ﻛﺎﻥ ﺑﺮﻧﻴﺎﹰ‪ ،‬ﺃﻭ ﻧﻴﻔﹰﺎ‬
‫ﻭﻋﺸﺮﻳﻦ ﺇﻥ ﻛﺎﻥ ﺩﻗﻼﹰ‪ ،‬ﻭﻣﺮﺿﺖ ﺍﺑﻨﱵ ﻓﻤﻀﺖ ﺍﻣﺮﺃﰐ ﻓﺄﻗﺎﻣﺖ ﻋﻨﺪﻫﺎ ﺷﻬﺮﺍﹰ‪ ،‬ﻓﻘﺎﻡ ﺇﻓﻄﺎﺭﻱ ﰲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ‬
‫ﺑﺪﺭﻫﻢ ﻭﺩﺍﻧﻘﲔ ﻭﻧﺼﻒ‪ ،‬ﻭﺩﺧﻠﺖ ﺍﳊﻤﺎﻡ ﻭﺍﺷﺘﺮﻳﺖ ﳍﻢ ﺻﺎﺑﻮﻧﹰﺎ ﺑﺪﺍﻧﻘﲔ‪ ،‬ﻓﻘﺎﻡ ﺑﻘﻴﺔ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻛﻠﻪ ﺑﺪﺭﻫﻢ‬
‫ﻭﺃﺭﺑﻌﺔ ﺩﻭﺍﻧﻴﻖ ﻭﻧﺼﻒ‪ ،‬ﻭﻻ ﺗﺰﻭﺟﺖ ﻭﻻ ﺯﻭﺟﺖ ﻗﻂ‪ ،‬ﻭﻻ ﺃﻛﻠﺖ ﻣﻦ ﺷﻲﺀ ﻭﺍﺣﺪ ﰲ ﻳﻮﻡ ﻣﺮﺗﲔ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻘﻄﻴﻌﻲ ﻗﺎﻝ‪ :‬ﺃﺿﻘﺖ ﺇﺿﺎﻗﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻓﻤﻀﻴﺖ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻷﺑﺜﻪ ﻣﺎ ﺃﻧﺎ ﻓﻴﻪ‪،‬‬
‫ﻓﻘﺎﻝ ﱄ‪ :‬ﻻ ﻳﻀﻖ ﺻﺪﺭﻙ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻣﻦ ﻭﺭﺍﺀ ﺍﳌﻌﻮﻧﺔ‪ ،‬ﻭﺇﱐ ﺃﺿﻘﺖ ﻣﺮﺓ ﺣﱴ ﺍﻧﺘﻬﻰ ﺃﻣﺮﻱ ﰲ ﺍﻹﺿﺎﻗﺔ ﺇﱃ ﻋﺪﻡ‬
‫ﻋﻴﺎﱄ ﺍﻟﻘﻮﺕ‪ ،‬ﻓﻘﺎﻟﺖ ﱄ ﺍﻟﺰﻭﺟﺔ‪ :‬ﻫﺐ ﺃﱐ ﻭﺇﻳﺎﻙ ﻧﺼﱪ‪ ،‬ﻓﻜﻴﻒ ﺗﺼﻨﻊ ﻬﺑﺎﺗﲔ ﺍﻟﺼﺒﻴﺘﲔ؟ ﻓﻬﺎﺕ ﺷﻴﺌﹰﺎ ﻣﻦ ﻛﺘﺒﻚ‬
‫ﻧﺒﻴﻌﻪ ﺃﻭ ﻧﺮﻫﻨﻪ‪ ،‬ﻓﻀﻨﺖ ﺑﺬﻟﻚ ﻭﻗﻠﺖ‪ :‬ﺍﻗﺘﺮﺿﻲ ﳍﻤﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺃﻧﻈﺮﻳﲏ ﺑﻘﻴﺔ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ‪ ،‬ﻭﻛﺎﻥ ﱄ ﺑﻴﺖ ﰲ‬
‫ﺩﻫﻠﻴﺰ ﺩﺍﺭﻱ ﻓﻴﻪ ﻛﺘﱯ ﻓﻜﻨﺖ ﺃﺟﻠﺲ ﻓﻴﻪ ﻟﻠﻨﺴﺦ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﺇﺫﺍ ﺩﺍﻕ ﻳﺪﻕ ﺍﻟﺒﺎﺏ‪،‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻓﻘﺎﻝ‪ :‬ﺭﺟﻞ ﻣﻦ ﺍﳉﲑﺍﻥ‪ ،‬ﻓﻘﻠﺖ ﺍﺩﺧﻞ ﻓﻘﺎﻝ ﺃﻃﻒ ﺍﻟﺴﺮﺍﺝ ﺣﱴ ﺃﺩﺧﻞ‪ ،‬ﻓﻜﺒﺒﺖ ﻋﻠﻰ‬
‫ﺍﻟﺴﺮﺍﺝ ﺷﻴﺌﹰﺎ ﻭﻗﻠﺖ ﺍﺩﺧﻞ ﻓﺪﺧﻞ ﻭﺗﺮﻙ ﺇﱃ ﺟﺎﰊ ﺷﻴﺌﹰﺎ ﻭﺍﻧﺼﺮﻑ ﻓﻜﺸﻔﺖ ﻋﻦ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻓﻨﻈﺮﺕ ﻓﺈﺫﺍ ﻣﻨﺪﻳﻞ‬
‫ﻟﻪ ﻗﻴﻤﺔ‪ ،‬ﻭﻓﻴﻪ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻛﺎﻏﺪ ﻓﻴﻪ ﲬﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻓﺪﻋﻮﺕ ﺍﻟﺰﻭﺟﺔ ﻭﻗﻠﺖ‪ :‬ﻧﺒﻬﻲ ﺍﻟﺼﺒﻴﺎ ﺣﱴ‬
‫ﻳﺄﻛﻠﻮﺍ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ ﻗﻀﻴﻨﺎ ﺩﻳﻨﹰﺎ ﻛﺎﻥ ﻋﻠﻴﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﺪﺭﺍﻫﻢ‪.‬‬
‫ﻭﻛﺎﻥ ﳎﻲﺀ ﺍﳊﺎﺝ ﻣﻦ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻓﺠﻠﺴﺖ ﻋﻠﻰ ﺑﺎﰊ ﻣﻦ ﻏﺪ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻭﺇﺫﺍ ﲨﺎﻝ ﻳﻘﻮﺩ ﲨﻠﲔ ﻋﻠﻴﻬﻤﺎ ﲪﻼﻥ‬
‫ﻭﺭﻗﺎﹰ‪ ،‬ﻭﻫﻮ ﻳﺴﺄﻝ ﻋﻦ ﻣﻨﺰﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ ،‬ﻓﺎﻧﺘﻬﻰ ﺇﱄ ﻓﻘﻠﺖ‪ :‬ﺃﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ ،‬ﻓﺤﻂ ﺍﳊﻤﻠﲔ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍﻥ‬
‫ﺍﳊﻤﻼﻥ ﺃﻧﻔﺪﳘﺎ ﻟﻚ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻓﻘﻠﺖ ﻣﻦ ﻫﻮ؟ ﻓﻘﺎﻝ ﻗﺪ ﺍﺳﺘﺤﻠﻔﲏ ﺃﻻ ﺃﻗﻮﻝ ﻟﻚ ﻣﻦ ﻫﻮ؟‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺮﺍﺯﻱ ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳌﻌﺘﻀﺪ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ ﻣﻦ‬
‫ﻋﻨﺪ ﺍﳌﻌﺘﻀﺪ ﻳﺴﺄﻟﻪ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﻔﺮﻕ ﺫﻟﻚ‪ ،‬ﻓﺮﺩﻩ ﻭﺍﻧﺼﺮﻑ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﰒ ﻋﺎﺩ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻳﺴﺄﻟﻚ ﺃﻥ ﺗﻔﺮﻗﻪ ﰲ ﺟﲑﺍﻧﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻋﺎﻓﺎﻙ ﺍﷲ‪ ،‬ﻫﺬﺍ ﻣﺎﻝ ﱂ ﻧﺸﻐﻞ ﺃﻧﻔﺴﻨﺎ ﲜﻤﻌﻪ‪ ،‬ﻓﻼ ﻧﺸﻐﻠﻬﺎ ﺑﺘﻔﺮﻗﺘﻪ‪ ،‬ﻗﻞ‬
‫ﻷﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺇﻥ ﺗﺮﻛﺘﻨﺎ‪ ،‬ﻭﺇﻻ ﲢﻮﻟﻨﺎ ﻣﻦ ﺟﻮﺍﺭﻙ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳉﻴﻠﻲ ﻗﺎﻝ‪ :‬ﺍﻋﺘﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳊﺮﰊ ﻋﻠﺔ ﺣﱴ ﺃﺷﺮﻑ ﻋﻠﻰ ﺍﳌﻮﺕ‪ ،‬ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ‬
‫ﻳﻮﻣﹰﺎ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺃﻧﺎ ﰲ ﺃﻣﺮ ﻋﻈﻴﻢ ﻣﻊ ﺍﺑﻨﱵ‪ ،‬ﰒ ﻗﺎﻝ ﳍﺎ ﻗﻮﻣﻲ ﻭﺍﺧﺮﺟﻲ ﺇﱃ ﻋﻤﻚ‪ ،‬ﻓﺨﺮﺟﺖ ﻭﺃﻟﻘﺖ‬
‫ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﲬﺎﺭﻫﺎ‪ ،‬ﻓﻘﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻫﺬﺍ ﻋﻤﻚ ﻛﻠﻤﻴﻪ‪ ،‬ﻓﻘﺎﻟﺖ ﱄ ﻳﺎ ﻋﻢ‪ :‬ﳓﻦ ﰲ ﺃﻣﺮ ﻋﻈﻴﻢ‪ ،‬ﻻ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ‬
‫ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﺍﻟﺸﻬﺮ ﻭﺍﻟﺪﻫﺮ ﻣﺎ ﻟﻨﺎ ﻃﻌﺎﻡ ﺇﻻ ﻛﺴﺮ ﻳﺎﺑﺴﺔ ﻭﻣﻠﺢ‪ ،‬ﻭﺭﲟﺎ ﻋﺪﻣﻨﺎ ﺍﳌﻠﺢ‪ ،‬ﻭﺑﺎﻷﻣﺲ ﻗﺪ ﻭﺟﻪ ﺇﻟﻴﻨﺎ‬
‫ﺍﳌﻌﺘﻀﺪ ﻣﻊ ﺑﺪﺭ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭ ﻓﻠﻢ ﻳﺄﺧﺬﻫﺎ‪ ،‬ﻭﻭﺟﻪ ﺇﻟﻴﻪ ﻓﻼﻥ ﻭﻓﻼﻥ‪ ،‬ﻓﻠﻢ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﻭﻫﻮ ﻋﻠﻴﻞ‪ ،‬ﻓﺎﻟﺘﻔﺖ‬
‫ﺍﳊﺮﰊ ﺇﻟﻴﻬﺎ ﻭﺗﺒﺴﻢ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺑﻨﻴﺔ‪ ،‬ﺧﻔﺖ ﺍﻟﻔﻘﺮ؟ ﻓﻘﺎﻟﺖ ﻧﻌﻢ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ‪ :‬ﺍﻧﻈﺮﻱ ﺇﱃ ﺗﻠﻚ ﺍﻟﺮﺍﻭﻳﺔ‪ ،‬ﻓﻨﻈﺮﺕ ﻓﺈﺫﺍ‬
 ‫ﻛﺘﺐ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ‪ :‬ﻫﻨﺎﻙ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻒ ﺟﺰﺀ‪ ،‬ﻟﻐﺔ ﻭﻏﺮﻳﺐ‪ ،‬ﻛﺘﺒﺘﻪ ﲞﻄﻲ‪ ،‬ﺇﺫﺍ ﻣﺖ ﻓﻮﺟﻬﻲ ﰲ ﻛﻞ ﻳﻮﻡ ﲜﺰﺀ‬
‫ﺗﺒﻴﻌﻴﻨﻪ ﺑﺪﺭﻫﻢ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻒ ﺩﺭﻫﻢ ﻓﻠﻴﺲ ﻫﻮ ﻓﻘﲑﹰﺍ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ ﻭﺍﺑﻦ ﺍﳌﻨﺎﺩﻯ‪ :‬ﲰﻌﺖ ﺛﻌﻠﺒﹰﺎ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﻓﻘﺪﺕ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻣﻦ ﳎﻠﺲ ﻟﻐﺔ ﺃﻭ ﳓﻮ‬
‫ﲬﺴﲔ ﺳﻨﺔ‪.‬‬

‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ :‬ﻣﺎ ﺃﺧﺬﺕ ﻋﻠﻰ ﻋﻠﻢ ﻗﻂ ﺃﺟﺮﹰﺍ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈﱐ‬
‫ﻭﻗﻔﺖ ﻋﻠﻰ ﺑﻘﺎﻝ ﻓﻮﺯﻧﺖ ﻟﻪ ﻗﲑﺍﻃﹰﺎ ﺇﻻ ﻓﻠﺴﺎﹰ‪ ،‬ﻓﺴﺄﻟﲏ ﻋﻦ ﻣﺴﺄﻟﺔ ﻓﺄﺟﺒﺘﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﻐﻼﻡ‪ :‬ﺃﻋﻂ ﺑﻘﲑﺍﻁ ﻭﻻ‬
‫ﺗﻨﻘﺼﻪ ﺷﻴﺌﹰﺎ ﻓﺰﺍﺩﱐ ﻓﻠﺴﹰﺎ‪ .‬ﻭﺣﺪﺙ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ ،‬ﻭﻗﺪ ﺳﺄﻟﻮﻩ ﻋﻦ ﺣﺪﻳﺚ ﻋﺒﺎﺱ ﺍﻟﺒﻘﺎﻝ ﻓﻘﺎﻝ‪ :‬ﺧﺮﺟﺖ ﺇﱃ‬
‫ﺍﻟﻜﺒﺶ ﻭﻭﺯﻧﺖ ﻟﻌﺒﺎﺱ ﺍﻟﺒﻘﺎﻝ ﺩﺍﻧﻘﹰﺎ ﺇﻻ ﻓﻠﺴﹰﺎ ﻓﻘﺎﻝ ﱄ ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ‪ :‬ﺣﺪﺛﲏ ﺣﺪﻳﺜﹰﺎ ﰲ ﺍﻟﺴﺨﺎﺀ‪ ،‬ﻓﻠﻌﻞ ﺍﷲ‬
‫ﻳﺸﺮﺡ ﺻﺪﺭﻱ ﻓﺄﻋﻤﻞ ﺷﻴﺌﺎﹰ‪ ،‬ﻗﺎﻝ ﻗﻠﺖ ﻟﻪ ﻧﻌﻢ‪ :‬ﺭﻭﻱ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻛﺎﻥ ﻣﺎﺭﹰﺍ ﰲ‬
‫ﺑﻌﺾ ﺣﻴﻄﺎﻥ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺮﺃﻯ ﺃﺳﻮﺩ ﺑﻴﺪﻩ ﺭﻏﻴﻒ ﻳﺄﻛﻞ ﻟﻘﻤﺔ‪ ،‬ﻭﻳﻄﻌﻢ ﺍﻟﻜﻠﺐ ﻟﻘﻤﺔ‪ ،‬ﺇﱃ ﺃﻥ ﺷﺎﻃﺮﻩ ﺍﻟﺮﻏﻴﻒ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻟﻪ ﺍﳊﺴﻦ‪ :‬ﻣﺎ ﲪﻠﻚ ﻋﻠﻰ ﺃﻥ ﺷﺎﻃﺮﺗﻪ؟ ﻓﻠﻢ ﺗﻐﺎﺑﻨﻪ ﻓﻴﻪ ﺑﺸﻲﺀ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﺳﺘﺤﺖ ﻋﻴﻨﺎﻱ ﻣﻦ ﻋﻴﻨﻴﻪ ﺃﻥ ﺃﻏﺎﺑﻨﻪ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻟﻪ ﺍﳊﺴﻦ‪ :‬ﺃﻗﺴﻤﺖ ﻋﻠﻴﻚ ﻻ ﺑﺮﺣﺖ ﺣﱴ ﺃﻋﻮﺩ ﺇﻟﻴﻚ‪ ،‬ﻓﻤﺮ ﻓﺎﺷﺘﺮﻯ ﺍﻟﻐﻼﻡ ﻭﺍﳊﺎﺋﻂ‪ ،‬ﻭﺟﺎﺀ ﺇﱃ ﺍﻟﻐﻼﻡ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎ ﻏﻼﻡ‪ ،‬ﻗﺪ ﺍﺷﺘﺮﻳﺘﻚ‪ ،‬ﻓﻘﺎﻡ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﻭﻟﻚ ﻳﺎ ﻣﻮﻻﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺍﺷﺘﺮﻳﺖ‬
‫ﺍﳊﺎﺋﻂ‪ ،‬ﻭﺃﻧﺖ ﺣﺮ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﳊﺎﺋﻂ ﻫﺒﺔ ﻣﲏ ﺇﻟﻴﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻐﻼﻡ‪ :‬ﻳﺎ ﻣﻮﻻﻱ‪ ،‬ﻗﺪ ﻭﻫﺒﺖ ﺍﳊﺎﺋﻂ ﻟﻠﺬﻱ‬
‫ﻭﻫﺒﺘﲏ ﻟﻪ‪ :‬ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻓﻘﺎﻝ ﻋﺒﺎﺱ ﺍﻟﺒﻘﺎﻝ‪ :‬ﺣﺴﻦ ﻭﺍﷲ ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ‪ .‬ﻳﺎ ﻏﻼﻡ‪ :‬ﻷﰊ ﺇﺳﺤﺎﻕ ﺩﺍﻧﻖ ﺇﻻ ﻓﻠﺴﺎﹰ‪،‬‬
‫ﺃﻋﻄﻪ ﺑﺪﺍﻧﻖ ﻣﺎ ﻳﺮﻳﺪ ﻭﻻ ﺗﻘﺼﻪ ﺷﻴﺌﹰﺎ ﻓﻘﻠﺖ‪ :‬ﻭﺍﷲ ﻻ ﺃﺧﺬﺕ ﺇﻻ ﺑﺪﺍﻧﻖ ﺇﻻ ﻓﻠﺴﹰﺎ‪.‬‬
‫ﻭﺣﺪﺙ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﰊ ﻳﻘﻮﻝ ﱄ‪ :‬ﺍﻣﺾ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻳﻠﻖ ﻋﻠﻴﻚ ﺍﻟﻔﺮﺍﺋﺾ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻭﳌﺎ ﻣﺎﺕ ﺳﻌﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺟﺎﺀ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﺇﱃ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺗﻘﻮﻡ ﺇﱄ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﱂ ﻻ ﺃﻗﻮﻡ ﺇﻟﻴﻚ؟ ﻭﺍﷲ ﻟﻮ ﺭﺁﻙ ﺃﰊ ﻟﻘﺎﻡ ﺇﻟﻴﻚ‪ ،‬ﻗﺎﻝ ﻭﺍﷲ ﻟﻮ ﺭﺃﻯ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺃﺑﺎﻙ ﻟﻘﺎﻡ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﳊﺮﰊ‪ :‬ﺇﻥ ﰲ ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺻﻨﻔﻪ ﺃﺑﻮ ﻋﺒﻴﺪ ﺛﻼﺛﺔ ﻭﲬﺴﲔ ﺣﺪﻳﺜﹰﺎ ﻟﻴﺲ ﳍﺎ ﺃﺻﻞ‪ ،‬ﻭﻗﺪ ﺃﻋﻠﻤﺖ‬
‫ﻋﻠﺘﻬﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﺮﻭﻱ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺃﺗﺖ ﺍﻣﺮﺃﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﰲ ﻳﺪﻫﺎ ﻣﻨﺎﺟﺬ‪ ،‬ﻭﻬﻧﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﻟﺒﺲ ﺍﻟﺴﺮﺍﻭﻳﻼﺕ ﺍﳌﺨﺮﻓﺠﺔ‪ ،‬ﻭﺃﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻫﻞ ﻗﺎﻫﺔ‪ ،‬ﻭﻗﺎﻝ ﻋﻤﺮ ﻟﻠﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻟﻮ ﺃﻣﺮﺕ ﻬﺑﺬﺍ ﺍﻟﺒﻴﺖ ﻓﺴﻔﺮﻭﺍ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺎﻝ ﻟﻠﻨﺴﺎﺀ‪ :‬ﺇﺫﺍ ﺟﻌﱳ ﺧﺠﻠﱳ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺷﺒﻌﱳ ﺩﻗﻌﱳ‪ .‬ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﺴﺮﻭﻕ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ :‬ﻻ ﲢﺪﺙ ﻓﺘﺴﺨﻦ ﻋﻴﻨﻚ‪ ،‬ﻛﻤﺎ‬
‫ﺳﺨﻨﺖ ﻋﻴﲏ‪ ،‬ﻗﻠﺖ ﻟﻪ ﻓﻤﺎ ﺃﻋﻤﻞ؟ ﻗﺎﻝ ﺗﻄﺄﻃﻲﺀ ﺭﺃﺳﻚ ﻭﺗﺴﻜﺖ‪ ،‬ﻗﻠﺖ ﻟﻪ ﻓﺄﻧﺖ ﱂ ﲢﺪﺙ؟ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻭﺟﻬﻲ‬
‫ﻣﻦ ﺧﺸﺐ‪ .‬ﻭﺣﺪﺙ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﺎﺗﺐ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻳﻮﻣﹰﺎ ﻋﻨﺪ ﺍﳌﱪﺩ ﻓﺄﻧﺸﺪﻧﺎ‪:‬‬
‫ﺟﺴﻤﻲ ﻣﻌﻲ ﻏﲑ ﺃﻥ ﺍﻟﺮﻭﺡ ﻋﻨﺪﻛﻢ ‪ ...‬ﻓﺎﳉﺴﻢ ﰲ ﻏﺮﺑﺔ ﻭﺍﻟﺮﻭﺡ ﰲ ﻭﻃﻦ‬
‫ﻓﻠﻴﻌﺠﺐ ﺍﻟﻨﺎﺱ ﻣﲏ ﺃﻥ ﱄ ﺑﺪﻧﹰﺎ ‪ ...‬ﻻ ﺭﻭﺡ ﻓﻴﻪ ﻭﱄ ﺭﻭﺡ ﺑﻼ ﺑﺪﻥ‬
‫ﰒ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻇﻦ ﺃﻥ ﺍﻟﺸﻌﺮﺍﺀ ﻗﺎﻟﻮﺍ ﺃﺣﺴﻦ ﻣﻦ ﻫﺬﺍ‪ .‬ﻗﻠﺖ‪ :‬ﻭﻻ ﻗﻮﻝ ﺍﻷﺧﺮﻕ؟ ﻗﺎﻝ ﻫﻴﻪ ﻗﻠﺖ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪:‬‬
‫ﻓﺎﺭﻗﺘﻜﻢ ﻭﺣﻴﻴﺖ ﺑﻌﺪﻛﻢ ‪ ...‬ﻣﺎ ﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﳚﺐ‬
 ‫ﻓﺎﻵﻥ ﺃﻟﻘﻰ ﺍﻟﻨﺎﺱ ﻣﻌﺘﺬﺭﹰﺍ ‪ ...‬ﻣﻦ ﺃﻥ ﺃﻋﻴﺶ ﻭﺃﻧﺘﻢ ﻏﻴﺐ‬
‫ﻗﺎﻝ ﻭﻻ ﻫﺬﺍ‪ :‬ﻗﻠﺖ ﻭﻻ ﻗﻮﻝ ﺧﺎﻟﺪ ﺍﻟﻜﺎﺗﺐ؟‬
‫ﺭﻭﺣﺎﻥ ﱄ ﺭﻭﺡ ﺗﻀﻤﻨﻬﺎ ‪ ...‬ﺑﻠﺪ ﻭﺃﺧﺮﻯ ﺣﺎﺯﻫﺎ ﺑﻠﺪ‬
‫ﻭﺃﻇﻦ ﻏﺎﺋﺒﱵ ﻛﺸﺎﻫﺪﰐ ‪ ...‬ﲟﻜﺎﻬﻧﺎ ﲡﺪ ﺍﻟﺬﻱ ﺃﺟﺪ‬
‫ﻗﺎﻝ ﻭﻻ ﻫﺬﺍ‪ .‬ﻗﻠﺖ‪ :‬ﺃﻧﺖ ﺇﺫﺍ ﻫﻮﻳﺖ ﺷﻴﺌﹰﺎ ﻣﻠﺖ ﺇﻟﻴﻪ ﻭﱂ ﺗﻌﺪﻝ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﻭﻟﻜﻨﻪ ﺍﳊﻖ‪ ،‬ﻓﺄﻧﻴﺖ ﺛﻌﻠﺒﹰﺎ‬
‫ﻓﺄﺧﱪﺗﻪ ﻓﻘﺎﻝ ﺛﻌﻠﺐ‪ :‬ﺃﻻ ﺃﻧﺸﺪﺗﻪ‪:‬‬
‫ﻏﺎﺑﻮﺍ ﻓﺼﺎﺭ ﺍﳉﺴﻢ ﻣﻦ ﺑﻌﺪﻫﻢ ‪ ...‬ﻣﺎ ﺗﻨﻈﺮ ﺍﻟﻌﲔ ﻟﻪ ﻓﻴﺎ‬
‫ﺑﺄﻱ ﻭﺟﻪ ﺃﺗﻠﻘﺎﻫﻢ ‪ ...‬ﺇﺫﺍ ﺭﺃﻭﱐ ﺑﻌﺪﻫﻢ ﺣﻴﺎﹰ؟‬
‫ﻳﺎ ﺧﺠﻠﱵ ﻣﻨﻬﻢ ﻭﻣﻦ ﻗﻮﳍﻢ ‪ ...‬ﻣﺎ ﺿﺮﻙ ﺍﻟﻔﻘﺪ ﻟﻨﺎ ﺷﻴﺎ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﺗﻴﺖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻓﺄﺧﱪﺗﻪ ﻓﻘﺎﻝ‪ :‬ﺃﻻ ﺃﻧﺸﺪﺗﻪ‪:‬‬
‫ﻳﺎ ﺣﻴﺎﺋﻲ ﳑﻦ ﺃﺣﺐ ﺇﺫﺍ ﻣﺎ ‪ ...‬ﻗﻠﺖ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻕ ﺇﱐ ﺣﻴﻴﺖ‬
‫ﻟﻮ ﺻﺪﻗﺖ ﺍﳍﻮﻯ ﺣﺒﻴﺒﹰﺎ ﻋﻠﻰ ﺍﻟﺼﺢ ‪ ...‬ﺓ ﳌﺎ ﻧﺄﻯ ﻟﻜﻨﺖ ﺃﻣﻮﺕ‬
‫ﻗﺎﻝ‪ :‬ﻓﺮﺟﻌﺖ ﺇﱃ ﺍﳌﱪﺩ ﻓﻘﺎﻝ‪ :‬ﺃﺳﺘﻐﻔﺮ ﺍﷲ ﺇﻻ ﻫﺬﻱ ﺍﻟﺒﻴﺘﲔ‪ ،‬ﻳﻌﲏ ﺑﻴﱵ ﺇﺑﺮﺍﻫﻴﻢ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪ ﺭﺟﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺃﻧﻜﺮﺕ ﺫﱄ ﻓﺄﻱ ﺷﻲﺀ ‪ ...‬ﺃﺣﺴﻦ ﻣﻦ ﺫﻟﺔ ﺍﶈﺐ‬
‫ﺃﻟﻴﺲ ﺷﻮﻗﻲ ﻭﻓﻴﺾ ﺩﻣﻌﻲ ‪ ...‬ﻭﺿﻌﻒ ﺟﺴﻤﻲ ﺷﻬﻮﺩ ﺣﱯ؟‬
‫ﻓﻘﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻫﺆﻻﺀ ﺷﻬﻮﺩ ﺛﻘﺎﺕ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪ ﺑﻌﻀﻬﻢ ﻹﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪:‬‬
‫ﺇﺛﻨﺎﻥ ﺇﺫﺍ ﻋﺪﺍ ‪ ...‬ﻓﺨﲑ ﳍﻤﺎ ﺍﳌﻮﺕ‬

‫ﻓﻘﲑ ﻣﺎ ﻟﻪ ﺯﻫﺪ ‪ ...‬ﻭﺃﻋﻤﻰ ﻣﺎ ﻟﻪ ﺻﻮﺕ‬

‫ﻭﺭﻭﻯ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻧﺸﺪﺕ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺸﻌﺮ ﻗﻂ ﺇﻻ ﻗﺮﺃﺕ ﺑﻌﺪﻩ " ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ‪ ،‬ﺛﻼﺙ‬
‫ﻣﺮﺍﺕ " ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﻟﻄﻮﻣﺎﺭﻱ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻭﻫﻮ ﻣﺮﻳﺾ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﳛﻤﻞ ﻣﺎﺅﻩ ﺇﱃ ﺍﻟﻄﺒﻴﺐ‪ ،‬ﻭﻛﺎﻥ‬
‫ﳚﻲﺀ ﺇﻟﻴﻪ ﻭﻳﻌﺎﳉﻪ‪ ،‬ﻭﺭﺩﺕ ﺍﳉﺎﺭﻳﺔ ﺍﳌﺎﺀ ﻭﻗﺎﻟﺖ‪ :‬ﻣﺎﺕ ﺍﻟﻄﺒﻴﺐ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﻣﺎﺕ ﺍﳌﻌﺎﰿ ﻣﻦ ﺳﻘﺎﻡ ‪ ...‬ﻓﻴﻮﺷﻚ ﻟﻠﻤﻌﺎﰿ ﺃﻥ ﳝﻮﺗﺎ‬
‫ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﻗﻮﻡ ﻳﻌﻮﺩﻭﻧﻪ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﻴﻒ ﳒﺪﻙ ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ؟ ﻗﺎﻝ ﺃﺟﺪﱐ ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫ﻼ ﻭﻋﻠﻮﹰﺍ ‪ ...‬ﻭﺃﺭﺍﱐ ﺃﺫﻭﺏ ﻋﻀﻮﹰﺍ ﻓﻌﻀﻮﺍ‬
‫ﺩﺏ ﰲ ﺍﻟﺴﻘﺎﻡ ﺳﻔ ﹰ‬
‫ﺑﻠﻴﺖ ﺟﺪﰐ ﺑﻄﺎﻋﺔ ﻧﻔﺴﻲ ‪ ...‬ﻭﺗﺬﻛﺮﺕ ﻃﺎﻋﺔ ﺍﷲ ﻧﻀﻮﺍ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭ ﻗﻄﲏ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﺛﻘﺔ‪ ،‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﻳﻘﺎﺱ ﺑﺄﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﺯﻫﺪﻩ ﻭﻋﻠﻤﻪ ﻭﻭﺭﻋﻪ‪،‬‬
‫ﻭﻫﻮ ﺇﻣﺎﻡ ﻣﺼﻨﻒ ﻋﺎﱂ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﺑﺎﺭﻉ ﰲ ﻛﻞ ﻋﻠﻢ ﺻﺪﻭﻕ‪ ،‬ﻭﺫﻛﺮ ﻭﻓﺎﺗﻪ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ‬
‫ﺗﺎﺭﻳﺦ ﺍﳋﻄﻴﺐ‪ .‬ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﰊ ﻧﺼﺮ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﻭﻫﺒﺎﻥ ﺻﺪﻳﻘﻨﺎ ﻭﻣﻔﻴﺪﻧﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻘﻠﺖ‬
 ‫ﻣﻦ ﺧﻂ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﲰﻌﺖ ﺃﺑﺎ ﺍﳌﻌﺎﱄ ﺛﺎﺑﺖ ﺑﻦ ﺑﻨﺪﺍﺭ ﺍﻟﺒﻘﺎﻝ ﻳﻘﻮﻝ‪ :‬ﺣﻜﻰ ﻟﻨﺎ ﺍﻟﱪﻗﺎﱐ‬
‫" ﺭﲪﻪ ﺍﷲ " ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻘﺎﺿﻲ ﻳﺸﺘﻬﻲ ﺭﺅﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ ،‬ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻻ ﻳﺪﺧﻞ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻻ ﺃﺩﺧﻞ ﺩﺍﺭﹰﺍ ﻋﻠﻴﻬﺎ ﺑﻮﺍﺏ‪ ،‬ﻓﺄﺧﱪ ﺇﲰﺎﻋﻴﻞ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺩﻉ ﺑﺎﰊ ﻛﺒﺎﺏ ﺍﳉﺎﻣﻊ ﻓﺠﺎﺀ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺧﻠﻊ ﻧﻌﻠﻴﻪ‪ ،‬ﻓﺄﺧﺬ ﺃﺑﻮ ﻋﻤﺮ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻲ ﻧﻌﻠﻴﻪ ﻭﻟﻔﻬﻤﺎ ﰲ ﻣﻨﺪﻳﻞ‬
‫ﺩﺑﻴﻘﻲ ﻭﺟﻌﻠﻪ ﰲ ﻛﻤﻪ ﻭﺟﺮﻯ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻢ ﻛﺜﲑ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﻤﺲ ﻧﻌﻠﻴﻪ ﻓﺄﺧﺮﺝ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﻨﻌﻞ ﻣﻦ‬
‫ﻛﻤﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻏﻔﺮ ﺍﷲ ﻟﻚ ﻛﻤﺎ ﺃﻛﺮﻣﺖ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﻘﺎﺿﻲ ﺭﺋﻲ ﰲ ﺍﳌﻨﺎﻡ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‬
‫ﻣﺎ ﻓﻌﻞ ﺍﷲ ﺑﻚ؟ ﻓﻘﺎﻝ ﺃﺟﻴﺒﺖ ﰲ ﺩﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ ،‬ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻭﺣﺪﺛﲏ ﺻﺪﻳﻘﺎ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ ﺑﻦ ﺍﻟﻨﺠﺎﺭ ﺣﺮﺳﻪ ﺍﷲ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ‬
‫ﺍﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺼﺒﺎﻍ ﺍﻷﺻﺒﻬﺎﱐ ﻬﺑﺎ ﻗﺎﻝ‪:‬‬

‫ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﳊﺎﻓﻆ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﻳﻌﺮﻑ ﲜﻨﻚ ﺇﻣﻼﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺍﳌﻘﺮﻱ‪،‬‬
‫ﻳﻌﲏ ﺃﺑﺎ ﻋﻠﻲ ﺍﳊﺪﺍﺩ ﻗﺎﻝ‪ :‬ﺃﻇﻨﻪ ﻋﻦ ﺃﰊ ﻧﻌﻴﻢ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﳛﻀﺮ ﰲ ﳎﻠﺲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺸﺒﺎﻥ‬
‫ﻟﻠﻘﺮﺍﺀﺓ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻘﺪ ﺃﺣﺪﻫﻢ ﺃﻳﺎﻣﺎﹰ‪ ،‬ﻓﺴﺄﻝ ﻋﻨﻪ ﻣﻦ ﺣﻀﺮ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﻮ ﻣﺸﻐﻮﻝ‪ ،‬ﻓﺴﻜﺖ‪ ،‬ﰒ ﺳﺄﳍﻢ ﻣﺮﺓ ﺃﺧﺮﻯ‬
‫ﰲ ﻳﻮﻡ ﺁﺧﺮ‪ ،‬ﻓﺄﺟﺎﺑﻮﻩ ﲟﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﺎﺏ ﻗﺪ ﺍﺑﺘﻠﻲ ﲟﺤﺒﺔ ﺷﺨﺺ ﺷﻐﻠﻪ ﻋﻦ ﺣﻀﻮﺭ ﳎﻠﺴﻪ‪ ،‬ﻭﻋﻈﻤﻮﺍ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﺃﻥ ﳜﱪﻭﻩ ﲜﻠﻴﺔ ﺍﳊﺎﻝ‪ ،‬ﻓﻠﻤﺎ ﺗﻜﺮﺭ ﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ‪ ،‬ﻭﻫﻢ ﻻ ﻳﺰﻳﺪﻭﻧﻪ ﻋﻠﻰ ﺃﻧﻪ ﻣﺸﻐﻮﻝ‪ ،‬ﻗﺎﻝ ﳍﻢ‪ :‬ﻳﺎ‬
‫ﻗﻮﻡ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﺮﻳﻀﹰﺎ ﻓﻘﻮﻣﻮﺍ ﺑﻨﺎ ﻟﻌﻴﺎﺩﺗﻪ‪ ،‬ﺃﻭ ﻣﺪﻳﻮﻧﹰﺎ ﺍﺟﺘﻬﺪﻧﺎ ﰲ ﻣﺴﺎﻋﺪﺗﻪ‪ ،‬ﺃﻭ ﳏﺒﻮﺳﹰﺎ ﺳﻌﻴﻨﺎ ﰲ ﺧﻼﺻﻪ‪،‬‬
‫ﻓﺨﱪﻭﱐ ﻋﻦ ﺟﻠﻴﺔ ﺣﺎﻟﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﳒﻠﻚ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻻﺑﺪ ﺃﻥ ﲣﱪﻭﱐ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺇﻧﻪ ﻗﺪ ﺍﺑﺘﻠﻲ ﺑﻌﺸﻖ ﺻﱯ‪،‬‬
‫ﻓﻮﺟﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺳﺎﻋﺔ ﰒ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﺼﱯ ﺍﻟﺬﻱ ﺍﺑﺘﻠﻲ ﺑﻌﺸﻘﻪ ﻣﻠﻴﺢ ﺃﻭ ﻗﺒﻴﺢ؟ ﻓﻌﺠﺐ ﺍﻟﻘﻮﻡ ﻣﻦ ﺳﺆﺍﻟﻪ ﻋﻦ ﻣﺜﻞ‬
‫ﺫﻟﻚ ﻣﻊ ﺟﻼﻟﺘﻪ ﰲ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻣﺜﻠﻚ ﻳﺴﺄﻝ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺑﻠﻐﲏ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ‬
‫ﺍﺑﺘﻠﻲ ﲟﺤﺒﺔ ﺻﻮﺭﺓ ﻗﺒﻴﺤﺔ ﻛﺎﻥ ﺑﻼﺀ ﳚﺐ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﻣﺜﻠﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻠﻴﺤﹰﺎ ﻛﺎﻥ ﺍﺑﺘﻼﺀ ﳚﺐ ﺍﻟﺼﱪ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺍﺣﺘﻤﺎﻝ ﺍﳌﺸﻘﺔ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ ﻓﻌﺠﺒﻨﺎ ﳑﺎ ﺃﺗﻰ ﺑﻪ‪ ،‬ﻗﻠﺖ‪ :‬ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﻣﻊ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﺣﺪﺛﻨﻴﻪ ﻣﻔﺎﻭﺿﺔ ﲝﻠﺐ‪ ،‬ﻭﱂ ﻳﻜﻦ‬
‫ﺃﺻﻠﻪ ﻣﻌﻪ ﻓﻜﺘﺒﺘﻪ ﺑﺎﳌﻌﲎ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ .‬ﻭﻣﻦ ﻣﺼﻨﻔﺎﺕ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ .‬ﻛﺘﺎﺏ ﺳﺠﻮﺩ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻣﻨﺎﺳﻚ ﺍﳊﺞ‪ ،‬ﻛﺘﺎﺏ ﺍﳍﺪﺍﻳﺎ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﻤﺎﻡ ﻭﺁﺩﺍﺑﻪ‪ .‬ﻭﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﺗﻔﺴﲑﻩ ﻟﻐﺮﻳﺐ ﺍﳊﺪﻳﺚ‪،‬‬
‫ﻣﺴﻨﺪ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻣﺴﻨﺪ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻣﺴﻨﺪ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻣﺴﻨﺪ ﻋﻠﻲ ﺑﻦ ﺃﰊ‬
‫ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻣﺴﻨﺪ ﺍﻟﺰﺑﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺴﻨﺪ ﻃﻠﺤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺴﻨﺪ ﺳﻌﺪ ﺍﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‪،‬‬
‫ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻣﺴﻨﺪ ﺍﻟﻌﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺴﻨﺪ ﺷﻴﺒﺔ ﺑﻦ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﺟﻌﻔﺮ ﻣﺴﻨﺪ ﺍﳌﺴﻮﺭ ﺑﻦ ﳐﺮﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻣﺴﻨﺪ ﺍﳌﻄﻠﺐ ﺍﺑﻦ ﺭﺑﻴﻌﺔ‪ ،‬ﻣﺴﻨﺪ ﺍﻟﺴﺎﺋﺐ‪ ،‬ﻣﺴﻨﺪ ﺧﺎﻟﺪ ﺍﺑﻦ‬
‫ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻣﺴﻨﺪ ﺃﰊ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﻣﺴﻨﺪ ﻣﺎ ﺭﻭﻯ ﻋﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻣﺴﻨﺪ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻣﺴﻨﺪ‬
‫ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﻣﻴﺔ‪ ،‬ﻣﺴﻨﺪ ﺟﺒﻠﺔ ﺑﻦ ﻫﺒﲑﺓ‪ ،‬ﻣﺴﻨﺪ ﻋﻤﺮﻭ ﺍﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﻣﺴﻨﺪ ﻋﻤﺮﺍﻥ ﺑﻦ ﺍﳊﺼﲔ‪ ،‬ﻣﺴﻨﺪ ﺣﻜﻴﻢ ﺑﻦ‬
‫ﺣﺰﺍﻡ‪ ،‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻣﻌﺔ‪ ،‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﲰﺮﺓ‪ ،‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﻤﺮ‪.‬‬
 ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻷﺩﻳﺐ‬

‫ﺍﻟﻠﻐﻮﻱ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻀﺮﻳﺮ ﺍﻟﺒﺎﺭﻉ‪ ،‬ﲰﻊ ﺍﳊﺪﻳﺚ ﺑﺎﻟﺒﺼﺮﺓ ﻭﺍﻷﻫﻮﺍﺯ ﻭﺑﺒﻐﺪﺍﺩ‪ ،‬ﺑﻌﺪ ﺍﻷﺭﺑﻌﲔ ﻭﺍﻟﺜﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﺍﺠﻤﻟﻮﺩﻳﻦ‪ ،‬ﻃﺎﻑ ﺑﻌﺾ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﰒ ﺍﺳﺘﻮﻃﻦ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﺇﱃ ﺃﻥ ﻣﺎﺕ ﻬﺑﺎ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪،‬‬
‫) ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﺍﺠﻤﻟﻮﺩﻳﻦ(‪ ،‬ﻭﳑﻦ ﺗﻌﻠﻢ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻜﻼﻡ ﻗﺎﻝ ﺫﻟﻚ ﻛﻠﻪ ﺍﳊﺎﻛﻢ‪ .‬ﻭﻟﻘﻴﻪ ﻭﺭﻭﻯ ﻋﻨﻪ ﺷﻴﺌﹰﺎ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬

‫ﺍﻟﻄﺮﺍﺑﻠﺴﻲ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻷﺟﺪﺍﰊ‪ ،‬ﻭﺃﺟﺪﺍﺑﻴﺔ ﻣﻦ ﻧﻮﺍﺣﻲ ﺃﻓﺮﻳﻘﻴﺔ‪ .‬ﻟﻪ ﺃﺩﺏ‪ ،‬ﻭﺣﻔﻆ‪ ،‬ﻭﻟﻐﺔ‪ ،‬ﻭﺗﺼﺎﻧﻴﻒ‪ ،‬ﻭﻣﻦ‬
‫ﻣﺸﺎﻫﲑﻫﺎ‪ :‬ﻛﺘﺎﺏ ﻛﻔﺎﻳﺔ ﺍﳌﺘﺤﻔﻆ‪ ،‬ﺻﻐﲑ ﺍﳊﺠﻢ‪ ،‬ﻛﺜﲑ ﺍﻟﻨﻔﻊ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﻧﻮﺍﺀ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﺮﻱ ﺑﻦ ﺳﻬﻞ‬

‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻀﻞ‪ ،‬ﺣﺴﻦ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﲨﻴﻞ ﺍﳌﺬﻫﺐ‪ ،‬ﻭﻟﻪ‬
‫ﻣﺼﻨﻔﺎﺕ ﺣﺴﺎﻥ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻣﺎﺕ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻭﺣﻜﻰ ﺍﺑﻦ ﻣﻬﺬﺏ ﰲ ﺗﺎﺭﳜﻪ‪ .‬ﺣﺪﺛﲏ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﺃﻧﻪ ﲰﻊ ﻋﻨﻪ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﺃﻧﻪ ﳌﺎ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ ﺳﺌﻞ‬
‫ﻋﻦ ﺳﻨﻪ‪ ،‬ﻓﻌﻘﺪ ﳍﻢ ﺳﺒﻌﲔ‪ ،‬ﻭﺁﺧﺮ ﻣﺎ ﲰﻊ ﻣﻨﻪ‪ :‬ﺍﻟﻠﻬﻢ ﺍﺣﺸﺮﱐ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻫﻮ‬
‫ﺃﺳﺘﺎﺫ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪.‬‬

‫ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺑﺈﺳﻨﺎﺩﻩ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ ﺍﻟﻨﺤﻮﻱ‪ :‬ﺣﺪﺛﲏ ﺍﻟﺰﺟﺎﺝ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﺧﺮﻁ‬
‫ﺍﻟﺰﺟﺎﺝ ﻓﺎﺷﺘﻬﻴﺖ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﻠﺰﻣﺖ ﺍﳌﱪﺩﻟﺘﻌﻠﻤﻪ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﻌﻠﻢ ﳎﺎﻧﹰﺎ ﻭﻻ ﻳﻌﻠﻢ ﺑﺄﺟﺮﺓ ﺇﻻ ﻋﻠﻰ ﻗﺪﺭﻫﺎ‪ ،‬ﻓﻘﺎﻝ ﱄ‪:‬‬
‫ﺃﻱ ﺷﻲﺀ ﺻﻨﺎﻋﺘﻚ؟ ﻗﻠﺖ‪ :‬ﺃﺧﺮﻁ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻭﻛﺴﱯ ﰲ ﻛﻞ ﻳﻮﻡ ﺩﺭﻫﻢ ﻭﺩﺍﻧﻘﺎﻥ ﺃﻭ ﺩﺭﻫﻢ ﻭﻧﺼﻒ‪ ،‬ﻭﺃﺭﻳﺪ ﺃﻥ‬
‫ﺗﺒﺎﻟﻎ ﰲ ﺗﻌﻠﻴﻤﻲ‪ ،‬ﻭﺃﻧﺎ ﺃﻋﻄﻴﻚ ﻛﻞ ﻳﻮﻡ ﺩﺭﳘﺎﹰ‪ ،‬ﻭﺃﺷﺮﻁ ﻟﻚ ﺃﻥ ﺃﻋﻄﻴﻚ ﺇﻳﺎﻩ ﺃﺑﺪﺍﹰ‪ ،‬ﺇﱃ ﺃﻥ ﻳﻔﺮﻕ ﺍﳌﻮﺕ ﺑﻴﻨﻨﺎ‪،‬‬
‫ﺍﺳﺘﻐﻨﻴﺖ ﻋﻦ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻭ ﺍﺣﺘﺠﺖ ﺇﻟﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻠﺰﻣﺘﻪ‪ ،‬ﻭﻛﻨﺖ ﺃﺧﺪﻣﻪ ﰲ ﺃﻣﻮﺭﻩ ﻣﻊ ﺫﻟﻚ ﻭﺃﻋﻄﻴﻪ ﺍﻟﺪﺭﻫﻢ‪،‬‬
‫ﻓﻴﻨﺼﺤﲏ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﺣﱴ ﺍﺳﺘﻘﻠﻠﺖ‪ ،‬ﻓﺠﺎﺀ ﻛﺘﺎﺏ ﺑﻌﺾ ﺑﲏ ﻣﺎﺭﻗﺔ ﻣﻦ ﺍﻟﺼﺮﺍﺓ ﻳﻠﺘﻤﺴﻮﻥ ﻣﻌﻠﻤﹰﺎ ﳓﻮﻳﹰﺎ ﻷﻭﻻﺩﻫﻢ‪،‬‬
‫ﻓﻘﻠﺖ ﻟﻪ ﺃﲰﲏ ﳍﻢ‪ ،‬ﻓﺄﲰﺎﱐ‪ ،‬ﻓﺨﺮﺟﺖ ﻓﻜﻨﺖ ﺃﻋﻠﻤﻬﻢ ﻭﺃﻧﻔﺬ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﺷﻬﺮ ﺛﻼﺛﲔ ﺩﺭﳘﺎﹰ‪ ،‬ﻭﺃﺯﻳﺪﻩ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﲟﺎ ﺃﻗﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻀﺖ ﻣﺪﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻄﻠﺐ ﻣﻨﻪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻣﺆﺩﺑﹰﺎ ﻻﺑﻨﻪ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻻ‬
‫ﻼ ﺑﺎﻟﺼﺮﺍﺓ ﻣﻊ ﺑﲏ ﻣﺎﺭﻗﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻜﺘﺐ ﺇﻟﻴﻬﻢ ﻋﺒﻴﺪ ﺍﷲ ﻓﺎﺳﺘﻨﺰﳍﻢ ﻋﲏ‪ ،‬ﻓﻨﺰﻟﻮﺍ ﻟﻪ‪ ،‬ﻓﺄﺣﻀﺮﱐ‬
‫ﺃﻋﺮﻑ ﻟﻚ ﺇﻻ ﺭﺟ ﹰ‬
‫ﻭﺃﺳﻠﻢ ﺍﻟﻘﺎﺳﻢ ﺇﱄ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ﺳﺒﺐ ﻏﻨﺎﺋﻲ‪ ،‬ﻭﻛﻨﺖ ﺃﻋﻄﻲ ﺍﳌﱪﺩ ﺫﻟﻚ ﺍﻟﺪﺭﻫﻢ ﰲ ﻛﻞ ﻳﻮﻡ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﻭﻻ‬
‫ﺃﺧﻠﻴﻪ ﻣﻦ ﺍﻟﺘﻔﻘﺪ ﲝﺴﺐ ﻃﺎﻗﱵ‪ ،‬ﻗﺎﻝ ﻓﻜﻨﺖ ﺃﻗﻮﻝ ﻟﻠﻘﺎﺳﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ :‬ﺇﻥ ﺑﻠﻐﻚ ﺍﷲ ﻣﺒﻠﻎ ﺃﺑﻴﻚ ﻭﻭﻟﻴﺖ‬
‫ﺍﻟﻮﺯﺍﺭﺓ ﻣﺎﺫﺍ ﺗﺼﻨﻊ ﰊ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻣﺎﺫﺍ ﺃﺣﺒﺒﺖ؟ ﻓﺄﻗﻮﻝ ﻟﻪ‪ :‬ﺗﻌﻄﻴﻨﲏ ﻋﺸﺮﻳﻦ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﻏﺎﻳﺔ ﺃﻣﻨﻴﱵ‪ ،‬ﻓﻤﺎ‬
‫ﻣﻀﺖ ﺳﻨﻮﻥ ﺣﱴ ﻭﱄ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻭﺃﻧﺎ ﻋﻠﻰ ﻣﻼﺯﻣﱵ ﻟﻪ‪ ،‬ﻭﺻﺮﺕ ﻧﺪﳝﻪ‪ ،‬ﻓﺪﻋﺘﲏ ﻧﻔﺴﻲ ﺇﱃ ﺇﺫﻛﺎﺭﻩ‬
‫ﺑﺎﻟﻮﻋﺪ‪ ،‬ﰒ ﻫﺒﺘﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻭﺯﺍﺭﺗﻪ ﻗﺎﻝ ﱄ‪ :‬ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ‪ ،‬ﱂ ﺃﺭﻙ ﺃﺫﻛﺮﺗﲏ ﺑﺎﻟﻨﺬﺭ‪ ،‬ﻓﻘﻠﺖ‪:‬‬
 ‫ﻋﻮﻟﺖ ﻋﻠﻰ ﺭﻋﺎﻳﺔ ﺍﻟﻮﺯﻳﺮ ﺃﻳﺪﻩ ﺍﷲ‪ ،‬ﻭﺃﻧﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺇﺫﻛﺎﺭ ﺑﻨﺬﺭ ﻋﻠﻴﻪ ﰲ ﺃﻣﺮ ﺧﺎﺩﻡ ﻭﺍﺟﺐ ﺍﳊﻖ‪ ،‬ﻓﻘﺎﻝ ﱄ‪:‬‬
‫ﺇﻧﻪ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻭﻟﻮﻻﻩ ﻣﺎ ﺗﻌﺎﻇﻤﲏ ﺩﻓﻊ ﺫﻟﻚ ﺇﻟﻴﻚ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻜﲏ ﺃﺧﺎﻑ ﺃﻥ ﻳﺼﲑ ﱄ ﻣﻌﻪ ﺣﺪﻳﺚ‪،‬‬
‫ﻓﺎﲰﺢ ﺑﺄﺧﺬﻩ ﻣﺘﻔﺮﻗﺎﹰ‪ ،‬ﻓﻘﻠﺖ ﻳﺎ ﺳﻴﺪﻱ ﺃﻓﻌﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﺟﻠﺲ ﻟﻠﻨﺎﺱ ﻭﺧﺬ ﺭﻗﺎﻋﻬﻢ ﰲ ﺍﳊﻮﺍﺋﺞ ﺍﻟﻜﺒﺎﺭ ﻭﺍﺳﺘﺠﻌﻞ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﲤﺘﻨﻊ ﻋﻦ ﻣﺴﺄﻟﱵ ﺷﻴﺌﹰﺎ ﲣﺎﻃﺐ ﻓﻴﻪ‪ ،‬ﺻﺤﻴﺤﺎﹰ ﻛﺎﻥ ﺃﻭ ﳏﺎﻻﹰ‪ ،‬ﺇﱃ ﺃﻥ ﳛﺼﻞ ﻟﻚ ﻣﺎﻝ ﺍﻟﻨﺬﺭ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﻔﻌﻠﺖ ﺫﻟﻚ‪ ،‬ﻭﻛﻨﺖ ﺃﻋﺮﺽ ﻋﻠﻴﻪ ﻛﻞ ﻳﻮﻡ ﺭﻗﺎﻋﹰﺎ‪ ،‬ﻓﻴﻮﻗﻊ ﱄ ﻓﻴﻬﺎ‪ ،‬ﻭﺭﲟﺎ ﻗﺎﻝ ﱄ‪ :‬ﻛﻢ ﺿﻤﻦ ﻟﻚ ﻋﻠﻰ ﻫﺬﺍ؟‬
‫ﻓﺄﻗﻮﻝ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﻴﻘﻮﻝ ﱄ ﻏﺒﻨﺖ‪ ،‬ﻫﺬﺍ ﻳﺴﺎﻭﻱ ﻛﺬﺍ ﻭﻛﺬﺍ ﺇﺭﺟﻊ ﻓﺎﺳﺘﺰﺩ‪ ،‬ﻓﺄﺭﺍﺟﻊ ﺍﻟﻘﻮﻡ‪ ،‬ﻓﻼ ﺃﺯﺍﻝ‬
‫ﺃﻣﺎﻛﺴﻬﻢ ﻭﻳﺰﻳﺪﻭﱐ‪ ،‬ﺣﱴ ﺃﺑﻠﻎ ﺍﳊﺪ ﺍﻟﺬﻱ ﺭﲰﻪ‪ ،‬ﻗﺎﻝ ﻭﻋﺮﺿﺖ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻓﺤﺼﻠﺖ ﻋﻨﺪﻱ ﻋﺸﺮﻭﻥ‬
‫ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﻨﻬﺎ ﰲ ﻣﺪﻳﺪﺓ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺑﻌﺪ ﺷﻬﻮﺭ ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ‪ ،‬ﺣﺼﻞ ﻣﺎﻝ ﺍﻟﻨﺬﺭ؟ ﻓﻘﻠﺖ ﻻ‪ ،‬ﻓﺴﻜﺖ‪،‬‬
‫ﻭﻛﻨﺖ ﺃﻋﺮﺽ ﻋﻠﻴﻪ ﻓﻴﺴﺄﻟﲏ ﰲ ﻛﻞ ﺷﻬﺮ ﻭﳓﻮﻩ ﺣﺼﻞ ﺍﳌﺎﻝ؟ ﻓﺄﻗﻮﻝ ﻻ‪ ،‬ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻜﺴﺐ ﺇﱃ ﺃﻥ‬
‫ﺣﺼﻞ ﱄ ﺿﻌﻒ ﺫﻟﻚ ﺍﳌﺎﻝ‪.‬‬
‫ﻭﺳﺄﻟﲏ ﻳﻮﻣﹰﺎ ﻓﺎﺳﺘﺤﻴﻴﺖ ﻣﻦ ﺍﻟﻜﺬﺏ ﺍﳌﺘﺼﻞ‪ ،‬ﻓﻘﻠﺖ ﻗﺪ ﺣﺼﻞ ﺫﻟﻚ ﺑﱪﻛﺔ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻓﻘﺎﻝ ﻓﺮﺟﺖ ﻭﺍﷲ ﻋﲏ‪،‬‬
‫ﻓﻘﺪ ﻛﻨﺖ ﻣﺸﻐﻮﻝ ﺍﻟﻘﻠﺐ ﺇﱃ ﺃﻥ ﳛﺼﻞ ﻟﻚ‪ ،‬ﻗﺎﻝ ﰒ ﺃﺧﺬ ﺍﻟﺪﻭﺍﺓ ﻓﻮﻗﻊ ﺇﱃ ﺧﺰﺍﻧﻪ ﺑﺜﻼﺛﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ ﺻﻠﺔ‬
‫ﻓﺄﺧﺬﻬﺗﺎ‪ ،‬ﻭﺍﻣﺘﻨﻌﺖ ﺃﻥ ﺃﻋﺮﺽ ﻋﻠﻴﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﱂ ﺃﺩﺭ ﻛﻴﻒ ﺃﻗﻊ ﻣﻨﻪ؟ ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ ﺟﺌﺘﻪ ﻭﺟﻠﺴﺖ ﻋﻠﻰ‬
‫ﺭﲰﻲ ﻓﺄﻭﻣﺄ ﺇﱃ ﺃﻥ ﻫﺎﺕ ﻣﺎ ﻣﻌﻚ‪ ،‬ﻳﺴﺘﺪﻋﻲ ﻣﲏ ﺍﻟﺮﻗﺎﻉ ﻋﻠﻰ ﺍﻟﺮﺳﻢ‪ ،‬ﻓﻘﻠﺖ ﻣﺎ ﺃﺧﺬﺕ ﻣﻦ ﺃﺣﺪ ﺭﻗﻌﺔ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻨﺬﺭ ﻭﻗﻊ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻭﱂ ﺃﺩﺭ ﻛﻴﻒ ﺃﻗﻊ ﻣﻦ ﺍﻟﻮﺯﻳﺮ؟ ﻓﻘﺎﻝ ﻳﺎ ﺳﺒﺤﺎﻥ ﺍﷲ! ﺃﺗﺮﺍﱐ ﺃﻗﻄﻊ ﻋﻨﻚ ﺷﻴﺌﹰﺎ ﻗﺪ ﺻﺎﺭ ﻟﻚ‬
‫ﻋﺎﺩﺓ؟ ﻭﻋﻠﻢ ﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺻﺎﺭﺕ ﻟﻚ ﺑﻪ ﻣﻨﺰﻟﺔ ﻋﻨﺪﻫﻢ ﻭﺟﺎﻩ‪ ،‬ﻭﻏﺪﻭ ﻭﺭﻭﺍﺡ ﺇﱃ ﺑﺎﺑﻚ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﺳﺒﺐ‬
‫ﺍﻧﻘﻄﺎﻋﻪ‪ ،‬ﻓﻴﻈﻦ ﺫﻟﻚ ﻟﻀﻌﻒ ﺟﺎﻫﻚ ﻋﻨﺪﻱ‪ ،‬ﺃﻭ ﺗﻐﲑ ﺭﺗﺒﺘﻚ ﻋﻨﺪﻱ‪ ،‬ﺍﻋﺮﺽ ﻋﻠﻲ ﺭﲰﻚ‪ ،‬ﻭﺧﺬ ﺑﻼ ﺣﺴﺎﺏ‪،‬‬
‫ﻓﻘﺒﻠﺖ ﻳﺪﻩ‪ ،‬ﻭﺑﺎﻛﺮﺗﻪ ﻣﻦ ﻏﺪ ﺑﺎﻟﺮﻗﺎﻉ‪ ،‬ﻓﻜﻨﺖ ﺃﻋﺮﺽ ﻋﻠﻴﻪ ﻛﻞ ﻳﻮﻡ ﺷﻴﺌﹰﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ ﻭﻗﺪ ﺗﺄﺛﻠﺖ ﺣﺎﱄ ﻫﺬﻩ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻣﻊ ﺷﻴﺨﻨﺎ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ ﻋﻠﻰ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‬
‫ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻓﻮﺭﺩ ﻋﻠﻴﻪ ﺧﺎﺩﻡ ﻭﺳﺎﺭﻩ ﺑﺸﻲﺀ ﺍﺳﺘﺒﺸﺮ ﻟﻪ‪ ،‬ﰒ ﺗﻘﺪﻡ ﺇﱃ ﺷﻴﺨﻨﺎ ﺃﰊ ﺇﺳﺤﺎﻕ ﺑﺎﳌﻜﻮﺙ ﺇﱃ ﺃﻥ ﻳﻌﻮﺩ‪ ،‬ﰒ‬
‫ﻬﻧﺾ ﻓﻠﻢ ﻳﻜﻦ ﺑﺄﺳﺮﻉ ﻣﻦ ﺃﻥ ﻋﺎﺩ ﻭﰲ ﻭﺟﻬﻪ ﺃﺛﺮ ﺍﻟﻮﺟﻮﻡ‪ ،‬ﻓﺴﺄﻟﻪ ﺷﻴﺨﻨﺎ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻷﻧﺲ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻛﺎﻧﺖ ﲣﺘﻠﻒ ﺇﻟﻴﻨﺎ ﺟﺎﺭﻳﺔ ﻹﺣﺪﻯ ﺍﳌﻐﻨﻴﺎﺕ‪ ،‬ﻓﺴﻤﺘﻬﺎ ﺃﻥ ﺗﺒﻴﻌﲏ ﺇﻳﺎﻫﺎ ﻓﺎﻣﺘﻨﻌﺖ ﻣﻦ ﺫﻟﻚ‪ ،‬ﰒ ﺃﺷﺎﺭ‬
‫ﻋﻠﻴﻬﺎ ﺃﺣﺪ ﻣﻦ ﻳﻨﺼﺤﻬﺎ ﺃﻥ ﻬﺗﺪﻳﻬﺎ ﺇﱄ‪ ،‬ﺭﺟﺎﺀ ﺃﻥ ﺃﺿﺎﻋﻒ ﳍﺎ ﲦﻨﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﻭﺭﺩﺕ ﺃﻋﻠﻤﲏ ﺍﳋﺎﺩﻡ ﺑﺬﻟﻚ‪،‬‬
‫ﻓﻨﻬﻀﺖ ﻣﺴﺘﺒﺸﺮﹰﺍ ﻷﻓﺘﻀﻬﺎ‪ ،‬ﻓﻮﺟﺪﻬﺗﺎ ﻗﺪ ﺣﺎﺿﺖ‪ ،‬ﻓﻜﺎﻥ ﻣﲏ ﻣﺎ ﺗﺮﻯ‪ ،‬ﻓﺄﺧﺬ ﺷﻴﺨﻨﺎ ﺍﻟﺪﻭﺍﺓ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ‬
‫ﻭﻛﺘﺐ‪:‬‬

‫ﻓﺎﺭﺱ ﻣﺎﺽ ﲝﺮﺑﺘﻪ ‪ ...‬ﺣﺎﺫﻕ ﺑﺎﻟﻄﻌﻦ ﰲ ﺍﻟﻈﻠﻢ‬

‫ﺭﺍﻡ ﺃﻥ ﻳﺪﻣﻲ ﻓﺮﻳﺴﺘﻪ ‪ ...‬ﻓﺎﺗﻘﺘﻪ ﻣﻦ ﺩﻡ ﺑﺪﻡ‬
‫ﻗﺎﻝ‪ :‬ﻭﺟﺮﻯ ﺑﲔ ﺍﻟﺰﺟﺎﺝ ﻭﺑﲔ ﺍﳌﻌﺮﻭﻑ ﲟﺴﻴﻨﺪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺗﻨﻤﺮ‪ ،‬ﻓﺎﺗﺼﻞ ﻭﻧﺴﺠﻪ ﺇﺑﻠﻴﺲ ﻭﺃﳊﻤﻪ‪،‬‬
‫ﺣﱴ ﺧﺮﺝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﺮﻱ ﺇﱃ ﺣﺪ ﺍﻟﺸﺘﻢ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻣﺴﻴﻨﺪ‪:‬‬
‫ﺃﰊ ﺍﻟﺰﺟﺎﺝ ﺇﻻ ﺷﺘﻢ ﻋﺮﺿﻲ ‪ ...‬ﻟﻴﻨﻔﻌﻪ ﻓﺄﲦﻪ ﻭﺿﺮﻩ‬
 ‫ﻭﺃﻗﺴﻢ ﺻﺎﺩﻗﹰﺎ ﻣﺎ ﻛﺎﻥ ﺣﺮ ‪ ...‬ﻟﻴﻄﻠﻖ ﻟﻔﻈﺔ ﰲ ﺷﺘﻢ ﺣﺮﻩ‬
‫ﻭﻟﻮ ﺃﱐ ﻛﺮﺭﺕ ﻟﻔﺮ ﻣﲏ ‪ ...‬ﻭﻟﻜﻦ ﻟﻠﻤﻨﻮﻥ ﻋﻠﻲ ﻛﺮﻩ‬
‫ﻓﺄﺻﺒﺢ ﻗﺪ ﻭﻗﺎﻩ ﺍﷲ ﺷﺮﻱ ‪ ...‬ﻟﻴﻮﻡ ﻻ ﻭﻗﺎﻩ ﺍﷲ ﺷﺮﻩ‬
‫ﻼ ﺣﱴ ﺍﻋﺘﺬﺭ ﺇﻟﻴﻪ ﻭﺳﺄﻟﻪ ﺍﻟﺼﻔﺢ‪ .‬ﻛﻞ ﻫﺬﺍ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﳋﻄﻴﺐ‬‫ﻓﻠﻤﺎ ﺍﺗﺼﻞ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﺑﺎﻟﺰﺟﺎﺝ ﻗﺼﺪﻩ ﺭﺍﺟ ﹰ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪.‬‬
‫ﺃﻧﺒﺄﻧﺎ ﻳﺰﻳﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻜﻨﺪﻱ ﻋﻦ ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻋﻦ ﺍﳌﺒﺎﺭﻙ ﺍﻟﺼﲑﰲ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﺪﻫﺎﻥ‪،‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺣﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺘﺐ ﺇﻟﻴﻨﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﻤﺸﺎﻃﻲ ﻣﻦ ﺍﳌﻮﺻﻞ ﻗﺎﻝ‪:‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻟﺴﺮﻱ ﺍﻟﺰﺟﺎﺝ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ ﺭﲪﻪ ﺍﷲ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‬
‫ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳌﱪﺩ ﻭﻗﺪ ﺃﻣﻠﻰ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳌﻘﺘﻀﺐ‪ ،‬ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ ﻭﻋﻨﺪﻩ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﳊﺎﻣﺾ‪ ،‬ﻭﻛﺎﻥ ﳛﺴﺪﱐ‬
‫ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﳚﺎﻫﺮﱐ ﺑﺎﻟﻌﺪﺍﻭﺓ‪ ،‬ﻭﻛﻨﺖ ﺃﻟﲔ ﻟﻪ ﻭﺃﺣﺘﻤﻠﻪ ﳌﻮﺿﻊ ﺍﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻗﺪ ﲪﻞ ﺇﱄ‬
‫ﺑﻌﺾ ﻣﺎ ﺃﻣﻼﻩ ﻫﺬﺍ ﺍﳋﻠﺪﻱ‪ ،‬ﻓﺮﺃﻳﺘﻪ ﻻ ﻳﻄﻮﻉ ﻟﺴﺎﻧﻪ ﺑﻌﺒﺎﺭﺓ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﺇﻧﻪ ﻻ ﻳﺸﻚ ﰲ ﺣﺴﻦ ﻋﺒﺎﺭﺗﻪ ﺍﺛﻨﺎﻥ‪،‬‬
‫ﻭﻟﻜﻦ ﺳﻮﺀ ﺭﺃﻳﻚ ﻓﻴﻪ ﻳﻌﻴﺒﻪ ﻋﻨﺪﻙ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺘﻪ ﺇﻻ ﺃﻟﻜﻦ ﻣﺘﻐﻠﻘﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ‪ :‬ﻭﺍﷲ ﺇﻥ ﺻﺎﺣﺒﻜﻢ ﺃﻟﻜﻦ‬
‫ﻳﻌﲏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻓﺄﺣﻔﻈﲏ ﺫﻟﻚ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺑﻠﻐﲏ ﻋﻦ ﺍﻟﻔﺮﺍﺀ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﺍﻟﺒﺼﺮﺓ ﻓﻠﻘﻴﺖ ﻳﻮﻧﺲ ﻭﺃﺻﺤﺎﺑﻪ‪،‬‬
‫ﻓﺴﻤﻌﺘﻬﻢ ﻳﺬﻛﺮﻭﻧﻪ ﺑﺎﳊﻔﻆ ﻭﺍﻟﺪﺭﺍﻳﺔ ﻭﺣﺴﻦ ﺍﻟﻔﻄﻨﺔ‪ ،‬ﻓﺄﺗﻴﺘﻪ ﻓﺈﺫﺍ ﻫﻮ ﺃﻋﺠﻢ ﻻ ﻳﻔﺼﺢ‪ ،‬ﲰﻌﺘﻪ ﻳﻘﻮﻝ ﳉﺎﺭﻳﺔ ﻟﻪ‪:‬‬
‫ﻫﺎﺕ ﺫﻳﻚ ﺍﳌﺎﺀ ﻣﻦ ﺫﺍﻙ ﺍﳉﺮﺓ‪ ،‬ﻓﺨﺮﺟﺖ ﻣﻦ ﻋﻨﺪﻩ ﻭﱂ ﺃﻋﺪ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻫﺬﺍ ﻻ ﻳﺼﺢ ﻋﻦ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﺃﻧﺖ‬
‫ﻏﲑ ﻣﺄﻣﻮﻥ ﰲ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﺃﺻﺤﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻣﻦ ﻫﺬﺍ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻛﻴﻒ ﺗﻘﻮﻝ ﻫﺬﺍ ﳌﻦ ﻳﻘﻮﻝ ﰲ ﺃﻭﻝ‬
‫ﻼ ﻋﻦ ﺍﻟﻨﻄﻖ‬‫ﻛﺘﺎﺑﻪ‪ :‬ﻫﺬﺍ ﺑﺎﺏ ﻋﻠﻢ ﻣﺎ ﺍﻟﻜﻠﻢ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ؟ ﻭﻫﺬﺍ ﻳﻌﺠﺰ ﻋﻦ ﺇﺩﺭﺍﻙ ﻓﻬﻤﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﺼﺤﺎﺀ‪ ،‬ﻓﻀ ﹰ‬
‫ﺑﻪ‪ :‬ﻓﻘﺎﻝ ﺛﻌﻠﺐ‪ :‬ﻗﺪ ﻭﺟﺪﺕ ﰲ ﻛﺘﺎﺑﻪ ﳓﻮﹰﺍ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻗﻠﺖ‪ :‬ﻣﺎ ﻫﻮ؟ ﻗﺎﻝ ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ ﰲ ﻏﲑ ﻧﺴﺨﺔ‪ :‬ﺣﺎﺷﺎ‬
‫ﺣﺮﻑ ﳜﻔﺾ ﻣﺎ ﺑﻌﺪﻩ ﻛﻤﺎ ﲣﻔﺾ ﺣﱴ‪ ،‬ﻭﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻫﺬﺍ ﻛﺬﺍ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ‪،‬‬
‫ﺫﻫﺐ ﰲ ﺍﻟﺘﺬﻛﲑ ﺇﱃ ﺍﳊﺮﻑ‪ ،‬ﻭﰲ ﺍﻟﺘﺄﻧﻴﺚ ﺇﱃ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﻷﺟﻮﺩ ﺃﻥ ﳛﻤﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻭﺟﻪ ﻭﺍﺣﺪ‪،‬‬
‫ﻗﻠﺖ‪ :‬ﻛﻞ ﺟﻴﺪ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ " :‬ﻭﻣﻦ ﻳﻘﻨﺖ ﻣﻨﻜﻦ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻳﻌﻤﻞ ﺻﺎﳊﹰﺎ " ‪ .‬ﻭﻗﺮﺉ ﻭﺗﻌﻤﻞ ﺻﺎﳊﹰﺎ‪ .‬ﻭﻗﺎﻝ‬
‫ﻋﺰ ﻭﺟﻞ‪ " :‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺇﻟﻴﻚ " ﺫﻫﺐ ﺇﱃ ﺍﳌﻌﲎ‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻨﻈﺮ ﺇﻟﻴﻚ " ﺫﻫﺐ ﺇﱃ‬
‫ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻟﻴﺲ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﲪﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻭﺟﻪ ﻭﺍﺣﺪ ﰲ ﺍﻻﺛﻨﲔ ﻛﺎﻥ ﺃﺟﻮﺩ‪ ،‬ﻷﻥ ﻛﻼ ﺟﻴﺪ‪ ،‬ﻓﺄﻣﺎ ﳓﻦ‬
‫ﻓﻼ ﻧﺬﻛﺮ ﺣﺪﻭﺩ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻷﻥ ﺻﻮﺍﺑﻪ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﻌﺪ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺃﻧﺖ‪ :‬ﻋﻤﻠﺖ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻴﺢ ﻟﻠﻤﺒﺘﺪﺉ‬
‫ﺍﳌﺘﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﻋﺸﺮﻭﻥ ﻭﺭﻗﺔ‪ ،‬ﺃﺧﻄﺄﺕ ﰲ ﻋﺸﺮﺓ ﻣﻮﺍﺿﻊ ﻣﻨﻪ ﻗﺎﻝ ﱄ ﺍﺫﻛﺮﻫﺎ‪ ،‬ﻗﻠﺖ ﻟﻪ ﻧﻌﻢ‪ ،‬ﻗﻠﺖ ﻭﻫﻮ ﻋﺮﻕ‬
‫ﺍﻟﻨﺴﺎ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻋﺮﻕ ﺍﻟﻨﺴﺎ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻘﺎﻝ ﻋﺮﻕ ﺍﻷﻬﺑﺮ‪ ،‬ﻭﻻ ﻋﺮﻕ ﺍﻷﻛﺤﻞ‪.‬‬
‫ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ‪:‬‬
‫ﻓﺄﻧﺸﺐ ﺃﻇﻔﺎﺭﻩ ﰲ ﺍﻟﻨﺴﺎ ‪ ...‬ﻓﻘﻠﺖ ﻫﺒﻠﺖ ﺃﻻ ﺗﻨﺘﺼﺮ‬
‫ﻭﻗﻠﺖ‪ :‬ﺣﻠﻤﺖ ﰲ ﺍﻟﻨﻮﻡ ﺃﺣﻠﻢ ﺣﻠﻤﺎﹰ‪ ،‬ﻟﻴﺲ ﲟﺼﺪﺭ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺍﺳﻢ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ " :‬ﻭﺍﻟﺬﻳﻦ ﱂ ﻳﺒﻠﻐﻮﺍ ﺍﳊﻠﻢ‬
‫ﻣﻨﻜﻢ " ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺸﻲﺀ ﻣﺼﺪﺭ ﻭﺍﺳﻢ‪ ،‬ﱂ ﻳﻮﺿﻊ ﺍﻻﺳﻢ ﻣﻮﺿﻊ ﺍﳌﺼﺪﺭ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﺗﻘﻮﻝ‪ :‬ﺣﺴﺒﺖ ﺍﻟﺸﻲﺀ‬
‫ﺃﺣﺴﺒﻪ ﺣﺴﺒﹰﺎ ﻭﺣﺴﺎﺑﺎﹰ‪ ،‬ﻭﺍﳊﺴﺐ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﺍﳊﺴﺎﺏ ﺍﻻﺳﻢ‪ ،‬ﻭﻟﻮ ﻗﻠﺖ ﻣﺎ ﺑﻠﻎ ﺍﳊﺴﺐ ﺇﻟﻴﻚ ﻭﺭﻓﻌﺖ ﺍﳊﺴﺐ‬
 ‫ﺇﻟﻴﻚ ﱂ ﳚﺰ‪ ،‬ﻭﺃﻧﺖ ﺗﺮﻳﺪ ﻭﺭﻓﻌﺖ ﺍﳊﺴﺎﺏ ﺇﻟﻴﻚ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺭﺟﻞ ﻋﺰﺏ‪ ،‬ﻭﺍﻣﺮﺃﺓ ﻋﺰﺑﺔ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﺇﳕﺎ ﻳﻘﺎﻝ‬
‫ﺭﺟﻞ ﻋﺰﺏ‪ ،‬ﻭﺍﻣﺮﺃﺓ ﻋﺰﺏ‪ ،‬ﻷﻧﻪ ﻣﺼﺪﺭ ﻭﺻﻒ ﺑﻪ ﻓﻼ ﳚﻤﻊ ﻭﻻ ﻳﺜﲎ‪ ،‬ﻭﻻ ﻳﺆﻧﺚ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﺭﺟﻞ ﺧﺼﻢ‬
‫ﻭﺍﻣﺮﺃﺓ ﺧﺼﻢ‪ ،‬ﻭﻗﺪ ﺃﺗﻴﺖ ﺑﺒﺎﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺃﻓﺮﺩﺕ ﻫﺬﺍ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻳﺎ ﻣﻦ ﻳﺪﻝ ﻋﺰﺑﹰﺎ ﻋﻠﻰ ﻋﺰﺏ‬

‫ﻭﻗﺎﻟﺖ ﻛﺴﺮﻯ ﺑﻜﺴﺮ ﺍﻟﻜﺎﻑ ﻭﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻛﺴﺮﻯ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﺎ ﻭﺇﻳﺎﻛﻢ ﻻ ﳔﺘﻠﻒ ﰲ‬
‫ﺍﻟﻨﺴﺐ ﺇﱃ ﻛﺴﺮﻯ‪ ،‬ﻳﻘﺎﻝ ﻛﺴﺮﻭﻱ ﺑﻔﺘﺢ ﺍﻟﻜﺎﻑ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﳑﺎ ﻳﻐﲑ ﺑﺎﻟﻨﺴﺐ ﻟﺒﻌﺪﻩ ﻣﻨﻬﺎ‪ ،‬ﺃﻻﺗﺮﻯ ﺃﻧﻚ ﻟﻮ‬
‫ﻧﺴﺒﺖ ﺇﱃ ﻣﻌﺰﻯ ﻟﻘﻠﺖ ﻣﻌﺰﻭﻱ‪ ،‬ﻭﺇﱃ ﺩﺭﻫﻢ ﻗﻠﺖ ﺩﺭﳘﻲ ﻭﻻ ﻳﻘﺎﻝ ﻣﻌﺰﻭﻱ ﻭﻻ ﺩﺭﳘﻲ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﻭﻋﺪﺕ‬
‫ﺍﻟﺮﺟﻞ ﺧﲑﹰﺍ ﻭﺷﺮﺍﹰ‪ ،‬ﻓﺈﺫﺍ ﱂ ﺗﺬﻛﺮ ﺍﻟﺸﺮ ﻗﻠﺖ ﺃﻭﻋﺪﺗﻪ ﺑﻜﺬﺍ‪ ،‬ﻧﻘﻀﹰﺎ ﳌﺎ ﺃﺻﻠﺖ‪ ،‬ﻷﻧﻚ ﻗﻠﺖ ﺑﻜﺬﺍ‪ ،‬ﻭﻗﻮﻟﻚ ﺑﻜﺬﺍ‬
‫ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺸﺮ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﺗﻘﻮﻝ ﺇﺫﺍ ﱂ ﺗﺬﻛﺮ ﺍﻟﺸﺮ ﻗﻠﺖ ﺃﻭﻋﺪﺗﻪ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﻭﻫﻢ ﺍﳌﻄﻮﻋﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻢ‬
‫ﺍﳌﻄﻮﻋﺔ‪ ،‬ﺑﺘﺸﺪﻳﺪ ﺍﻟﻄﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ " :‬ﻳﻠﻤﺰﻭﻥ ﺍﳌﻄﻮﻋﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻟﺼﺪﻗﺎﺕ " ﻓﻘﺎﻝ ﻣﺎ ﻗﻠﺖ ﺇﻻ‬
‫ﺍﳌﻄﻮﻋﺔ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻫﻜﺬﺍ ﻗﺮﺃﺗﻪ ﻋﻠﻴﻚ‪ ،‬ﻭﻗﺮﺃﻩ ﻏﲑﻱ ﻭﺃﻧﺎ ﺣﺎﺿﺮ ﺃﲰﻊ ﻣﺮﺍﺭﹰﺍ‪ .‬ﻭﻗﻠﺖ ﻫﻮ ﻟﺮﺷﺪﺓ ﻭﺯﻧﻴﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ‬
‫ﻟﻐﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﺏ ﻓﻴﻬﺎ ﻭﺍﺣﺪ‪ ،‬ﻷﻧﻪ ﺇﳕﺎ ﻳﺮﻳﺪ ﺍﳌﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻣﺼﺎﺩﺭ ﺍﻟﺜﻼﺛﻲ ﺇﺫﺍ ﺃﺭﺩﺕ ﺍﳌﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﱂ ﲣﺘﻠﻒ‪،‬‬
‫ﺗﻘﻮﻝ ﺿﺮﺑﺘﻪ ﺿﺮﺑﺔ‪ ،‬ﻭﺟﻠﺴﺖ ﺟﻠﺴﺔ ﻭﺭﻛﺒﺖ ﺭﻛﺒﺔ‪ ،‬ﻻ ﺍﺧﺘﻼﻑ ﰲ ﺫﻟﻚ ﺑﲔ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻭﺇﳕﺎ ﺗﻜﺴﺮ‬
‫ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻛﺎﻥ ﻫﻴﺌﺔ ﺣﺎﻝ‪ ،‬ﻓﺘﺼﻔﻬﺎ ﺑﺎﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ﻭﻏﲑﳘﺎ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﻫﻮ ﺣﺴﻦ ﺍﳉﻠﺴﺔ ﻭﺍﻟﺴﲑﺓ ﻭﺍﻟﺮﻛﺒﺔ‪،‬‬
‫ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻗﻠﺖ‪ :‬ﺃﺳﻨﻤﺔ ﻟﻠﺒﻠﺪﺓ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻷﺻﻤﻌﻲ ﺑﻀﻢ ﺍﳍﻤﺰﺓ ﺃﺳﻨﻤﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺭﻭﻯ ﺍﺑﻦ‬
‫ﺍﻷﻋﺮﺍﰊ ﻭﺃﺻﺤﺎﺑﻨﺎ ﺇﻻ ﺃﺳﻨﻤﺔ‪ ،‬ﻓﻘﻠﺖ ﻗﺪ ﻋﻠﻤﺖ ﺃﻧﺖ ﺃﻥ ﺍﻷﺻﻤﻌﻲ ﺃﺿﺒﻂ ﳌﺎ ﳛﻜﻰ‪ ،‬ﻭﺃﻭﺛﻖ ﻓﻴﻤﺎ ﻳﺮﻭﻯ‪،‬‬
‫ﻭﻗﻠﺖ‪ :‬ﺇﺫﺍ ﻋﺰ ﺃﺧﻮﻙ ﻓﻬﻦ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻓﻬﻦ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻫﺎﻥ ﻳﻬﲔ ﺇﺫﺍ ﻻﻥ‪ ،‬ﻭﻣﻨﻪ ﻗﻴﻞ ﻫﲔ ﻟﲔ‪ ،‬ﻷﻥ ﻫﻦ ﻣﻦ ﻫﺎﻥ‬
‫ﻳﻬﻮﻥ ﻣﻦ ﺍﳍﻮﺍﻥ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻻ ﺗﺄﻣﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﻣﻌﲎ ﳍﺬﺍ ﺍﻟﻜﻼﻡ ﻳﺼﺢ ﻟﻮ ﻗﺎﻟﺘﻪ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻣﻌﲎ ﻋﺰ ﻟﻴﺲ ﻣﻦ‬
‫ﺍﻟﻌﺰﺓ ﺍﻟﱵ ﻫﻲ ﺍﳌﻨﻌﺔ ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻣﻦ ﻗﻮﻟﻚ ﻋﺰ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺍﺷﺘﺪ‪ ،‬ﻭﻣﻌﲎ ﺍﻟﻜﻼﻡ‪ :‬ﺇﺫﺍ ﺻﻌﺐ ﺃﺧﻮﻙ‬
‫ﻭﺍﺷﺘﺪ ﻓﺬﻝ ﻣﻦ ﺍﻟﺬﻝ ﻟﻪ‪ ،‬ﻭﻻ ﻣﻌﲎ ﻟﻠﺬﻝ ﻫﻬﻨﺎ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ ﺇﺫﺍ ﺻﻌﺐ ﺃﺧﻮﻙ ﻓﻠﻦ ﻟﻪ‪ ،‬ﻗﺎﻝ ﻓﻤﺎ ﻗﺮﺉ ﻋﻠﻴﻪ‬
‫ﻛﺘﺎﺏ ﺍﻟﻔﺼﻴﺢ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻤﻲ‪ ،‬ﰒ ﺑﻠﻐﲏ ﺃﻧﻪ ﺳﺌﻢ ﺫﻟﻚ‪ ،‬ﻓﺄﻧﻜﺮ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻴﺢ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻫﺬﻩ ﺍﳌﺂﺧﺬ ﺍﻟﱵ ﺃﺧﺬﻫﺎ ﺍﻟﺰﺟﺎﺝ ﻋﻠﻰ ﺛﻌﻠﺐ ﱂ ﻳﺴﻠﻢ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﻠﻐﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﻟﻔﻮﺍ ﺗﺂﻟﻴﻒ‬
‫ﰲ ﺍﻻﻧﺘﺼﺎﺭ ﻟﺜﻌﻠﺐ ﻳﻀﻴﻖ ﻫﺬﺍ ﺍﳌﺨﺘﺼﺮ ﻋﻦ ﺫﻛﺮﻫﺎ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﻟﺰﺟﺎﺝ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ‪:‬‬
‫ﰲ ﺍﻧﻘﺒﺎﺽ ﻭﺣﺸﻤﺔ ﻓﺈﺫﺍ ‪ ...‬ﺭﺃﻳﺖ ﺃﻫﻞ ﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﻜﺮﻡ‬
‫ﺃﺭﺳﻠﺖ ﻧﻔﺴﻲ ﻋﻠﻰ ﺳﺠﻴﺘﻬﺎ ‪ ...‬ﻭﺟﺌﺖ ﻣﺎ ﺟﺌﺖ ﻏﲑ ﳏﺘﺸﻢ‬
‫ﻗﺎﻝ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻔﻘﲑ‪ :‬ﻭﻫﺬﺍﻥ ﺍﻟﺒﻴﺘﺎﻥ ﻳﺮﻭﻳﺎﻥ ﶈﻤﺪ ﺑﻦ ﻛﻨﺎﺳﺔ‪ ،‬ﻭﻗﺪ ﺭﻭﺍﳘﺎ ﺁﺧﺮﻭﻥ ﻷﰊ ﻧﻮﺍﺱ‪ ،‬ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪:‬‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﻟﻴﺲ ﻳﻘﻮﻝ ﺍﻷﺻﻤﻌﻲ ﺍﳊﺸﻤﺔ ﺍﻟﻐﻀﺐ؟ ﻭﺍﳊﺸﻤﺔ ﺍﻻﺳﺘﺤﻴﺎﺀ‪ ،‬ﻷﻥ ﺍﻟﻐﻀﺐ ﻭﺍﻻﺳﺘﺤﻴﺎﺀ ﲨﻴﻌﹰﺎ‬
‫ﻧﻘﺼﺎﻥ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﳓﻄﺎﻁ ﻋﻦ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﳐﺮﺟﻬﻤﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﻟﻴﺲ ﺍﳊﻴﺎﺀ ﳏﻤﻮﺩﺍﹰ‪،‬‬
‫ﻭﺍﻟﻐﻀﺐ ﻣﺬﻣﻮﻣﺎﹰ؟؟ ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﳊﻴﺎﺀ ﺷﻌﺒﺔ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﱂ ﺗﺴﺘﺢ ﻓﺎﻓﻌﻞ ﻣﺎ ﺗﺸﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺍﳊﻴﺎﺀ ﳏﻤﻮﺩ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﰲ ﺍﺟﺘﻨﺎﺏ ﺍﶈﺎﺭﻡ‪ ،‬ﻭﰲ ﺍﻹﻓﻀﺎﻝ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺗﺮﻙ ﺍﳊﻘﻮﻕ‪ ،‬ﻭﺍﻟﻨﻜﻮﺹ ﻋﻦ ﺍﳋﺼﻮﻡ ﻋﻨﺪ‬
‫ﺍﳊﺠﺎﺝ‪ ،‬ﻓﻬﻮ ﻧﻘﺼﺎﻥ ﰲ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻭﲰﻌﺖ ﺍﳌﺎﺯﱐ ﻳﻘﻮﻝ‪ :‬ﻣﻌﲎ ﻗﻮﳍﻢ ﺇﺫﺍ ﱂ ﺗﺴﺘﺢ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ ﺃﻱ ﺇﺫﺍ ﺻﻨﻌﺖ ﻣﺎ ﻻ ﺗﺴﺘﺤﻲ‬
‫ﻣﻦ ﻣﺜﻠﻪ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﻫﺬﺍ ﺗﺄﻭﻳﻞ ﺣﺴﻦ‪.‬‬

‫ﻗﺎﻝ ﲪﺰﺓ ﺑﻦ ﺍﳊﺴﻦ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﳌﻮﺍﺯﻧﺔ‪ :‬ﻛﺎﻥ ﺍﻟﺰﺟﺎﺝ ﻳﺰﻋﻢ ﺃﻥ ﻛﻞ ﻟﻔﻈﺘﲔ ﺍﺗﻔﻘﺘﺎ ﺑﺒﻌﺾ ﺍﳊﺮﻭﻑ‬
‫ﻭﺇﻥ ﻧﻘﺺ ﺣﺮﻭﻑ ﺇﺣﺪﺍﳘﺎ ﻋﻦ ﺣﺮﻭﻑ ﺍﻷﺧﺮﻯ ﻓﺈﻥ ﺇﺣﺪﺍﳘﺎ ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻣﺸﺘﻖ ﻣﻦ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺍﻟﺜﻮﺭ ﺇﳕﺎ ﻳﺴﻤﻰ ﺛﻮﺭﹰﺍ ﻷﻧﻪ ﻳﺜﲑ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺜﻮﺏ ﺇﳕﺎ ﲰﻲ ﺛﻮﺑﹰﺎ ﻷﻧﻪ ﺛﺎﺏ ﻟﺒﺎﺳﹰﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻏﺰﻻﹰ‪،‬‬
‫ﺣﺴﻴﺒﻪ ﺍﷲ‪ ،‬ﻛﺬﺍ ﻗﺎﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺯﻋﻢ ﺃﻥ ﺍﻟﻘﺮﻧﺎﻥ ﺇﳕﺎ ﲰﻰ ﻗﺮﻧﺎﻧﹰﺎ ﻷﻧﻪ ﻣﻄﻴﻖ ﻟﻔﺠﻮﺭ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻛﺎﻟﺜﻮﺭ ﺍﻟﻘﺮﻧﺎﻥ ﺃﻱ‬
‫ﺍﳌﻄﻴﻖ ﳊﻤﻞ ﻗﺮﻧﻪ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ " ﻭﻣﺎ ﻛﻨﺎ ﻟﻪ ﻣﻘﺮﻧﲔ " ﺃﻱ ﻣﻄﻴﻘﲔ ﻗﺎﻝ‪ :‬ﻭﺣﻜﻰ ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳛﲕ ﺍﳌﻨﺠﻢ‪،‬‬
‫ﺃﻧﻪ ﺳﺄﻟﻪ ﲝﻀﺮﺓ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﲪﺪﻭﻥ ﺍﻟﻨﺪﱘ‪ ،‬ﻣﻦ ﺃﻱ ﺷﻲﺀ ﺍﺷﺘﻖ ﺍﳉﺮﺟﲑ؟ ﻗﺎﻝ ﻷﻥ ﺍﻟﺮﻳﺢ ﲡﺮﺟﺮﻩ‪ ،‬ﻗﺎﻝ‬
‫ﻭﻣﺎ ﻣﻌﲎ ﲡﺮﺟﺮﻩ؟ ﻗﺎﻝ ﲡﺮﺭﻩ‪ ،‬ﻗﺎﻝ ﻭﻣﻦ ﻫﺬﺍ ﻗﻴﻞ ﻟﻠﺤﺒﻞ ﺍﳉﺮﻳﺮ‪ ،‬ﻷﻧﻪ ﳚﺮ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﳉﺮﺓ ﱂ ﲰﻴﺖ‬
‫ﺟﺮﺓ؟ ﻗﺎﻝ‪ :‬ﻷﻬﻧﺎ ﲡﺮ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻓﻘﺎﻝ ﻟﻮ ﺟﺮﺕ ﻋﻠﻰ ﺍﻷﺭﺽ ﻻﻧﻜﺴﺮﺕ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺠﻤﻟﺮﺓ ﱂ ﲰﻴﺖ ﳎﺮﺓ؟ ﻗﺎﻝ‬
‫ﻷﻥ ﺍﷲ ﺟﺮﻫﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﺟﺮﺍﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﳉﺮﺟﻮﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﺳﻢ ﺍﳌﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ﱂ ﲰﻴﺖ ﺑﻪ؟ ﻗﺎﻝ‪ :‬ﻷﻬﻧﺎ ﲡﺮ‬
‫ﺑﺎﻷﺯﻣﺔ ﻭﺗﻘﺎﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﻟﻔﺼﻴﻞ ﺍﺠﻤﻟﺮ‪ ،‬ﺍﻟﺬﻱ ﻳﺸﻖ ﻃﺮﻑ ﻟﺴﺎﻧﻪ‪ ،‬ﻟﺌﻼ ﻳﺮﺗﻀﻊ ﺃﻣﻪ‪ ،‬ﻣﺎ ﻗﻮﻟﻚ ﻓﻴﻪ؟ ﻗﺎﻝ ﻷﻬﻧﻢ ﺟﺮﻭﺍ‬
‫ﻟﺴﺎﻧﻪ ﺣﱴ ﻗﻄﻌﻮﻩ‪ ،‬ﻗﺎﻝ ﻓﺈﻥ ﺟﺮﻭﺍ ﺃﺫﻧﻴﻪ ﻓﻘﻄﻌﻮﻩ ﺗﺴﻤﻴﻪ ﳎﺮﺍﹰ؟ ﻗﺎﻝ ﻻ ﳚﻮﺯ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﳛﲕ ﺑﻦ ﻋﻠﻲ‪ :‬ﻗﺪ‬
‫ﻧﻘﻀﺖ ﺍﻟﻌﻠﺔ ﺍﻟﱵ ﺃﺗﻴﺖ ﻬﺑﺎ ﻋﻠﻰ ﻧﻔﺴﻚ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺪﺭ ﺃﻥ ﻫﺬﺍ ﻣﻨﺎﻗﻀﺔ ﻓﻼ ﺣﺲ ﻟﻪ‪ ،‬ﻗﺎﻝ ﲪﺰﺓ‪ :‬ﻭﺷﻬﺪﺕ ﺍﺑﻦ‬
‫ﺍﻟﻌﻼﻑ ﺍﻟﺸﺎﻋﺮ ﻭﻋﻨﺪﻩ ﻣﻦ ﳛﻜﻲ ﻋﻦ ﻛﺘﺎﺏ ﺍﻟﺰﺟﺎﺝ ﺃﺷﻴﺎﺀ ﻣﻦ ﺷﻨﻴﻊ ﺍﻻﺷﺘﻘﺎﻕ ﺍﻟﺬﻱ ﻓﻴﻪ‪ ،‬ﰒ ﻗﺎﻝ ﺇﱐ ﺣﻀﺮﺗﻪ‬
‫ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺍﺷﺘﻘﺎﻕ ﺍﻟﻘﺼﺔ‪ ،‬ﻗﺎﻝ ﻷﻬﻧﺎ ﺗﻘﺼﻊ ﺍﳉﻮﻉ ﺃﻱ ﺗﻜﺴﺮﻩ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﻼﻑ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﳋﻀﺾ‬
‫ﻣﺸﺘﻖ ﻣﻦ ﺍﳋﻀﻴﺾ‪ .‬ﻭﺍﻟﻌﺼﻔﺮ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻌﺼﻔﻮﺭ‪ ،‬ﻭﺍﻟﺪﺏ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺪﺏ‪ ،‬ﻭﺍﻟﻌﺬﺏ ﻣﻦ ﺍﻟﺸﺮﺍﺏ ﻣﺸﺘﻖ‬
‫ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﺍﳋﺮﻳﻒ ﻣﻦ ﺍﳋﺮﻭﻑ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻌﺎﻗﻮﻝ‪ ،‬ﻭﺍﳊﻠﻢ ﻣﺸﺘﻖ ﻣﻦ ﺍﳊﻠﻤﺔ‪ ،‬ﻭﺍﻹﻗﻠﻴﻢ ﻣﺸﺘﻖ‬
‫ﻣﻦ ﺍﻟﻘﻠﻢ‪ ،‬ﻭﺍﳋﻨﻔﺴﺎﺀ ﻣﻦ ﺍﻟﻔﺴﺎﺀ‪ ،‬ﻭﺍﳋﻨﺜﻰ ﻣﻦ ﺍﻷﻧﺜﻰ‪ ،‬ﻭﺍﳌﺨﻨﺚ ﻣﻦ ﺍﳌﺆﻧﺚ‪ ،‬ﺿﺮﻁ ﺇﺑﻠﻴﺲ ﻋﻠﻰ ﺫﺍ ﻣﻦ ﺃﺩﺏ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺸﺮﺍﻥ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ ﻳﻨﺰﻝ ﺑﺎﳉﺎﻧﺐ ﺍﻟﻐﺮﰊ ﻣﻦ ﺑﻐﺪﺍﺩ‪ ،‬ﰲ ﺍﳌﻮﺿﻊ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺪﻭﻳﺮﺓ‪،‬‬
‫ﻭﺃﻧﺸﺪﺕ ﻟﻪ‪:‬‬
‫ﻗﻌﻮﺩﻱ ﻻ ﻳﺮﺩ ﺍﻟﺮﺯﻕ ﻋﲏ ‪ ...‬ﻭﻻ ﻳﺪﻧﻴﻪ ﺇﻥ ﱂ ﻳﻘﺾ ﺷﻲ‬
‫ﻗﻌﺪﺕ ﻓﻘﺪ ﺃﺗﺎﱐ ﰲ ﻗﻌﻮﺩﻱ ‪ ...‬ﻭﺳﺮﺕ ﻓﻌﺎﻓﲏ ﻭﺍﻟﺴﲑ ﱄ‬
‫ﻓﻠﻤﺎ ﺃﻥ ﺭﺃﻳﺖ ﺍﻟﻘﺼﺪ ﺃﺩﱏ ‪ ...‬ﺇﱃ ﺭﺷﺪﻱ ﻭﺃﻥ ﺍﳊﺮﺹ ﻏﻲ‬
‫ﺗﺮﻛﺖ ﳌﺪﰿ ﺩﰿ ﺍﻟﻠﻴﺎﱄ ‪ ...‬ﻭﱄ ﻇﻞ ﺃﻋﻴﺶ ﺑﻪ ﻭﰲ‬

‫ﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻷﺯﺩﻱ ﺍﻟﺒﺼﺮﻱ ﻗﺎﻝ‪ :‬ﳌﺎ ﻣﺎﺕ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺑﻜﻰ‬
‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻓﻘﻠﺖ ﻣﺎ ﺑﻜﺎﺅﻙ؟ ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﻳﻦ ﻳﺬﻫﺐ ﺑﻚ؟ ﺃﻟﻴﺲ ﻛﺎﻥ ﻳﻘﺎﻝ‪ :‬ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺟﺎﻟﺲ‬
‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺰﺟﺎﺝ ﺍﻟﻴﻮﻡ؟ ﻓﻘﺎﻝ ﺍﻟﺰﺟﺎﺝ ﻭﻧﻔﻄﻮﻳﻪ ﻭﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ :‬ﻣﺎﺕ ﺍﻟﻨﺎﻗﺪ‪ ،‬ﻭﻧﻔﻘﺖ ﺍﻟﺒﻬﺎﺭﺝ‪ .‬ﻭﺣﺪﺙ‬
 ‫ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﳌﻘﺘﺒﺲ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻣﻦ ﺧﱪﻩ ﻏﲑ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﻭﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺍﻟﻨﺪﱘ ﰲ ﻓﻬﺮﺳﺘﻪ‪ ،‬ﻗﺎﻻ ﲨﻴﻌﹰﺎ‪:‬‬
‫ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﺍﺗﺼﺎﻝ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ ﺑﺎﳌﻌﺘﻀﺪ‪ ،‬ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺪﻣﺎﺀ ﻭﺻﻒ ﻟﻠﻤﻌﺘﻀﺪ ﻛﺘﺎﺏ ﺟﺎﻣﻊ ﺍﻟﻨﻄﻖ‬
‫ﺍﻟﺬﻱ ﻋﻤﻠﻪ ﳏﱪﺓ ﺍﻟﻨﺪﱘ‪ ،‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺧﺎﺻﺔ‪ ،‬ﻭﺍﺳﻢ ﳏﱪﺓ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺃﰊ ﻋﺒﺎﺩ‪ ،‬ﻭﻳﻜﲎ ﺃﺑﺎ‬
‫ﺟﻌﻔﺮ‪ ،‬ﻭﺍﺳﻢ ﺃﰊ ﻋﺒﺎﺩ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻷﺩﺏ‪ ،‬ﻭﻧﺎﺩﻡ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻭﺟﻌﻞ‬
‫ﻛﺘﺎﺑﻪ ﺟﺪﺍﻭﻝ‪ ،‬ﺭﺟﻊ ﺍﻟﻜﻼﻡ ﺇﱃ ﺍﺗﻔﺎﻗﻬﻤﺎ‪ ،‬ﻓﺄﻣﺮ ﺍﳌﻌﺘﻀﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺃﻥ ﻳﻄﻠﺐ ﻣﻦ ﻳﻔﺴﺮ ﺗﻠﻚ‬
‫ﺍﳉﺪﺍﻭﻝ‪ ،‬ﻓﺒﻌﺚ ﺇﱃ ﺛﻌﻠﺐ ﻭﻋﺮﺿﻪ ﻋﻠﻴﻪ ﻓﻠﻢ ﻳﺘﻮﺟﻪ ﺇﱃ ﺣﺴﺎﺏ ﺍﳉﺪﺍﻭﻝ‪ ،‬ﻭﻗﺎﻝ ﻟﺴﺖ ﺃﻋﺮﻑ ﻫﺬﺍ‪ ،‬ﻭﺇﻥ‬
‫ﺃﺭﺩﰎ ﻛﺘﺎﺏ ﺍﻟﻌﲔ ﻓﻤﻮﺟﻮﺩ‪ ،‬ﻭﻻ ﺭﻭﺍﻳﺔ ﻟﻪ ﻓﻜﺘﺐ ﺍﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺇﱃ ﺍﳌﱪﺩ ﺃﻥ ﻳﻔﺴﺮﻫﺎ‪ ،‬ﻓﺄﺟﺎﻬﺑﻢ‪ :‬ﺇﻧﻪ ﻛﺘﺎﺏ‬
‫ﻃﻮﻳﻞ‪ ،‬ﳛﺘﺎﺝ ﺇﱃ ﺗﻌﺐ ﻭﺷﻐﻞ‪ ،‬ﻭﺇﻧﻪ ﻗﺪ ﻛﱪ ﻭﺿﻌﻒ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺩﻓﻌﺘﻤﻮﻩ ﺇﱃ ﺻﺎﺣﱯ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﺮﻱ‬
‫ﺭﺟﻮﺕ ﺃﻥ ﻳﻔﻲ ﺑﺬﻟﻚ‪ ،‬ﻓﺘﻐﺎﻓﻞ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﻣﺬﺍﻛﺮﺓ ﺍﳌﻌﺘﻀﺪ ﺑﺎﻟﺰﺟﺎﺝ ﺣﱴ ﺃﱀ ﻋﻠﻴﻪ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻓﺄﺧﱪﻩ ﺑﻘﻮﻝ‬
‫ﺛﻌﻠﺐ ﻭﺍﳌﱪﺩ ﻭﺃﻧﻪ ﺃﺣﺎﻝ ﻋﻠﻰ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻓﺘﻘﺪﻡ ﺇﻟﻴﻪ ﺑﺎﻟﺘﻘﺪﻡ ﺇﱃ ﺍﻟﺰﺟﺎﺝ ﺑﺬﻟﻚ‪ ،‬ﻓﻔﻌﻞ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺰﺟﺎﺝ‪:‬‬
‫ﺃﻧﺎ ﺃﻋﻤﻞ ﺫﻟﻚ ﻋﻠﻰ ﻏﲑ ﻧﺴﺨﺔ‪ ،‬ﻭﻻ ﻧﻈﺮ ﰲ ﺟﺪﻭﻝ‪ ،‬ﻓﺄﻣﺮﻩ ﺑﻌﻤﻞ ﺍﻟﺜﻨﺎﺋﻲ‪ ،‬ﻓﺎﺳﺘﻌﺎﺭ ﺍﻟﺰﺟﺎﺝ ﻛﺘﺐ ﺍﻟﻠﻐﺔ ﻣﻦ‬
‫ﺛﻌﻠﺐ ﻭﺍﻟﺴﻜﺮﻱ ﻭﻏﲑﳘﺎ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﺿﻌﻴﻒ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻓﻔﺴﺮ ﺍﻟﺜﻨﺎﺋﻲ ﻛﻠﻪ‪ ،‬ﻭﻛﺘﺒﻪ ﲞﻂ ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻐﲑ ﺃﰊ‬
‫ﺍﳊﺴﻦ‪ ،‬ﻭﺟﻠﺪﻩ‪ ،‬ﻭﲪﻠﻪ ﺇﱃ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﲪﻠﻪ ﺍﻟﻮﺯﻳﺮ ﺇﱃ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻭﺍﺳﺘﺤﺴﻨﻪ ﻭﺃﻣﺮ ﻟﻪ ﺑﺜﻼﲦﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺗﻘﺪﻡ ﺇﻟﻴﻪ‬
‫ﺑﺘﻔﺴﲑﻩ ﻛﻠﻪ‪ ،‬ﻭﱂ ﳜﺮﺝ ﳑﺎ ﻋﻤﻠﻪ ﺍﻟﺰﺟﺎﺝ ﻧﺴﺨﺔ ﺇﱃ ﺃﺣﺪ‪ ،‬ﺇﻻ ﺇﱃ ﺧﺰﺍﻧﺔ ﺍﳌﻌﺘﻀﺪ ﻭﻭﺯﻳﺮﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻨﺪﱘ‪ :‬ﰒ ﻇﻬﺮ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻠﻄﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻣﻨﻘﻄﻌﺎﹰ‪ ،‬ﻭﺭﺃﻳﻨﺎﻩ ﰲ ﻃﻠﺤﻲ ﻟﻄﻴﻒ‪ ،‬ﻭﺻﺎﺭ ﻟﻠﺰﺟﺎﺝ‬
‫ﻬﺑﺬﺍ ﺍﻟﺴﺒﺐ ﻣﻨﺰﻟﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﺟﻌﻞ ﻟﻪ ﺭﺯﻕ ﰲ ﺍﻟﻨﺪﻣﺎﺀ‪ ،‬ﻭﺭﺯﻕ ﰲ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺭﺯﻕ ﰲ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﳓﻮ ﺛﻼﲦﺎﺋﺔ‬
‫ﺩﻳﻨﺎﺭ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻨﺪﱘ‪ :‬ﻭﻟﻠﺰﺟﺎﺝ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﻣﺎ ﻓﺴﺮﻩ ﻣﻦ ﺟﺎﻣﻊ ﺍﻟﻨﻄﻖ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ " ،‬ﻗﺮﺃﺕ‬
‫ﻋﻠﻰ ﻇﻬﺮ ﻛﺘﺎﺏ ﺍﳌﻌﺎﱐ‪ :‬ﺍﺑﺘﺪﺃ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺑﺈﻣﻼﺀ ﻛﺘﺎﺑﻪ ﺍﳌﻮﺳﻮﻡ ﲟﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﰲ ﺻﻔﺮ ﺳﻨﺔ ﲬﺲ ﻭﲦﺎﻧﲔ‬
‫ﻭﻣﺎﺋﺘﲔ ﻭﺃﲤﻪ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻠﺜﻤﺎﺋﺔ " ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺷﺘﻘﺎﻕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﻕ‪ ،‬ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻟﻔﺮﺱ‪ ،‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﻓﻌﻠﺖ‬
‫ﻭﺃﻓﻌﻠﺖ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﻳﻨﺼﺮﻑ ﻭﻣﺎ ﻻ ﻳﻨﺼﺮﻑ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺃﺑﻴﺎﺕ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﺪﺍﻥ ﺑﻦ ﲪﺰﺓ‬

‫ﺍﻟﺸﻴﺒﺎﱐ ﺍﳌﺆﺩﺏ‪ ،‬ﺫﻛﺮﻩ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻛﺘﺎﺑﻪ ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻌﻨﺰﻱ ﻛﺜﲑ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ‪ ،‬ﻳﺮﻭﻯ ﻋﻨﻪ‬
‫ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻣﺴﺘﺤﺴﻦ ﺍﻷﺷﻌﺎﺭ‪ .‬ﻭﻛﺎﻥ ﻟﺴﻌﺪﺍﻥ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﻟﻨﺤﻮﻱ ﺍﺑﻦ ﻳﺴﻤﻰ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺃﺑﻴﻪ‬
‫ﺍﻟﻨﻘﺎﺋﺾ‪ ،‬ﻭﺭﻭﺍﻫﺎ ﻋﻨﻪ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺴﻜﺮﻱ‪ ،‬ﻭﻟﺴﺖ ﺃﻋﻠﻢ ﺃﻫﻮ ﺍﻟﺬﻱ ﻧﺴﺒﻪ ﺍﻟﻌﻨﺰﻱ ﺇﻟﻴﻪ ﺃﻡ ﻏﲑﻩ؟ ﻷﻥ ﺍﻟﻌﻨﺰﻱ‬
‫ﻧﺴﺒﻪ ﺇﱃ ﺳﻌﺪﺍﻥ ﺑﻦ ﲪﺰﺓ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻛﻞ ﻫﺬﺍ ﻛﻼﻡ ﺍﳌﺮﺯﺑﺎﱐ‪.‬‬
‫ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﺪﺍﻥ ﺍﻟﻨﺤﻮﻱ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ‪ ،‬ﻳﺆﺩﺏ ﺍﳌﺆﻳﺪ‪ ،‬ﻭﻛﺎﻥ ﺫﺍ ﻣﻨﺰﻟﺔ ﻋﻨﺪﻩ‪ .‬ﻭﺣﺪﺙ‬
‫ﺍﳌﺮﺯﺑﺎﱐ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﻄﻠﻲ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﺎﻥ ﰲ ﲨﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﺪﺍﻥ‪:‬‬
‫ﺃﻻ ﺃﻳﻬﺎ ﺍﻟﻌﲑ ﺍﳌﺼﺮﻑ ﻟﻮﻧﻪ ‪ ...‬ﺑﻠﻮﻧﲔ ﰲ ﻗﺮ ﺍﻟﺸﺘﺎﺀ ﻭﰲ ﺍﻟﺼﻴﻒ‬
‫ﻫﻠﻢ ﻭﻗﺎﻙ ﺍﷲ ﻣﻦ ﻛﻞ ﺁﻓﺔ ‪ ...‬ﺇﱃ ﳎﺪ ﻣﻮﻻﻙ ﺍﻟﺸﻔﻴﻖ ﻋﻠﻰ ﺍﻟﻀﻴﻒ‬
 ‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳛﲕ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﻄﻠﻲ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﺪﺍﻥ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺣﺮﻓﺎﻥ ﻓﻴﻬﻤﺎ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻭﻥ ﻧﻘﻄﺔ ﻻ ﻳﻌﺮﻑ ﻣﺜﻠﻬﻤﺎ ﺣﻜﺎﳘﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳉﺒﺎﺋﻲ‪ ،‬ﺗﺘﻘﺘﻘﺖ ﺃﻱ ﺻﻌﺪﺕ ﰲ‬
‫ﺍﳉﺒﻞ‪ ،‬ﻭﺗﺒﺸﺒﺸﺖ ﻣﻦ ﺍﻟﺒﺸﺎﺷﺔ‪ ،‬ﻭﺣﺮﻑ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﺠﺎﺅﻩ ﻋﺸﺮﺓ ﺃﺣﺮﻑ ﻣﺘﺼﻠﺔ‪ ،‬ﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻠﻪ ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪ " :‬ﻟﻴﺴﺘﺨﻠﻔﻨﻬﻢ ﰲ ﺍﻷﺭﺽ " ‪.‬‬

‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻦ ﺍﻟﺼﻮﱄ ﻋﻦ ﺃﰊ ﺍﻟﻌﻴﻨﺎﺀ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺍﳌﺘﻮﻛﻞ‪ :‬ﺑﻠﻐﲏ ﺃﻧﻚ ﺭﺍﻓﻀﻲ‪ ،‬ﻓﻘﻠﺖ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﻛﻴﻒ ﺃﻛﻮﻥ ﺭﺍﻓﻀﻴﹰﺎ ﻭﺑﻠﺪﻱ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻣﻨﺸﺌﻲ ﻣﺴﺠﺪ ﺟﺎﻣﻌﻬﺎ‪ ،‬ﻭﺃﺳﺘﺎﺫﻱ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﺟﲑﺍﱐ ﺑﺎﻫﻠﺔ؟ ﻭﻟﻴﺲ‬
‫ﳜﻠﻮ ﺍﻟﻨﺎﺱ ﻣﻦ ﻃﻠﺐ ﺩﻳﻦ ﺃﻭ ﺩﻧﻴﺎ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩﻭﺍ ﺩﻳﻨﹰﺎ ﻓﻘﺪ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺗﻘﺪﱘ ﻣﻦ ﺃﺧﺮﻭﺍ‪ ،‬ﻭﺗﺄﺧﲑ ﻣﻦ‬
‫ﻗﺪﻣﻮﺍ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩﻭﺍ ﺩﻧﻴﺎ ﻓﺄﻧﺖ ﻭﺁﺑﺎﺅﻙ ﺃﻣﺮﺍﺀ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻻ ﺩﻳﻦ ﺇﻻ ﺑﻚ‪ ،‬ﻭﻻ ﺩﻧﻴﺎ ﺇﻻ ﻣﻌﻚ‪ ،‬ﺃﺑﻮﻙ ﻣﺴﺘﻨﺰﻝ‬
‫ﺍﻟﻐﻴﺚ‪ ،‬ﻭﰲ ﻳﺪﻳﻚ ﺧﺰﺍﺋﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻧﺎ ﻣﻮﻻﻙ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﺑﻦ ﺳﻌﺪﺍﻥ ﺯﻋﻢ ﺫﻟﻚ ﻓﻴﻚ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻭﻣﻦ ﺍﺑﻦ‬
‫ﺳﻌﺪﺍﻥ؟ ﻭﺍﷲ ﻣﺎ ﻳﻔﺮﻕ ﺫﻟﻚ ﰊ ﺍﻹﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻡ‪ ،‬ﻭﺍﻟﺘﺎﺑﻊ ﻭﺍﳌﺘﺒﻮﻉ‪ ،‬ﺇﳕﺎ ﺫﺍﻙ ﺣﺎﻣﻞ ﺩﺭﺓ‪ ،‬ﻭﻣﻌﻠﻢ ﺻﺒﻴﺔ‪ ،‬ﻭﺁﺧﺬ‬
‫ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺃﺟﺮﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﻔﻌﻞ‪ ،‬ﻷﻧﻪ ﻣﺆﺩﺏ ﺍﳌﺆﻳﺪ‪ ،‬ﻓﻘﻠﺖ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺇﻧﻪ ﱂ ﻳﺆﺩﺑﻪ ﺣﺴﺒﺔ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺃﺩﺑﻪ ﺑﺄﺟﺮﺓ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﻄﻴﺘﻪ ﺣﻘﻪ ﻓﻘﺪ ﻗﻀﻴﺖ ﺫﻣﺎﻣﻪ‪ ،‬ﻓﻘﺎﻡ ﺍﺑﻦ ﺳﻌﺪﺍﻥ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﻴﻨﺎﺀ‪ ،‬ﻻ ﻭﺍﷲ ﻣﺎ ﺻﺪﻕ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﰲ ﺷﻲﺀ ﳑﺎ ﺣﻜﺎﻩ ﻋﲏ‪ ،‬ﰒ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﳌﺘﻮﻛﻞ ﻓﻘﺎﻝ‪ :‬ﺃﻱ ﺷﻲﺀ ﺃﺳﻬﻞ ﻋﻠﻴﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﻥ‬
‫ﻳﻨﻘﻀﻲ ﳎﻠﺴﻚ ﻋﻠﻰ ﻣﺎ ﲢﺐ‪ ،‬ﰒ ﳜﺮﺝ ﻫﺬﺍ ﻓﺘﻘﻄﻌﲏ؟ ﻗﺎﻝ‪ :‬ﻓﻀﺤﻚ ﺍﳌﺘﻮﻛﻞ‪:‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻄﻴﺐ‬

‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺮﻓﺎﻋﻲ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﺴﻠﻔﻲ‪ :‬ﻭﺳﺄﻟﺘﻪ ﻳﻌﲏ ﺃﺑﺎ ﺍﻟﻜﺮﻡ ﺍﳉﻮﺯﻱ ﻋﻦ ﺍﻟﺮﻓﺎﻋﻲ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﻋﺒﻴﺪ‬
‫ﺍﻟﺴﱯ‪ ،‬ﻭﻛﺎﻥ ﺿﺮﻳﺮﺍﹰ‪ ،‬ﻗﺪﻡ ﺻﺒﻴﹰﺎ ﺫﺍ ﻓﺎﻗﺔ ﺇﱃ ﻭﺍﺳﻂ‪ ،‬ﻓﺪﺧﻞ ﺍﳉﺎﻣﻊ ﺇﱃ ﺣﻠﻘﺔ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﳊﺼﻴﲏ‪ ،‬ﻓﺘﻠﻘﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﻜﺎﻥ ﻣﻌﺎﺷﻪ ﻣﻦ ﺃﻫﻞ ﺍﳊﻠﻘﺔ‪ ،‬ﰒ ﺃﺻﻌﺪ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺼﺤﺐ ﺃﺑﺎ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺷﺮﺡ‬
‫ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﲰﻊ ﻣﻨﻪ ﻛﺘﺐ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺪﻭﺍﻭﻳﻦ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﻭﺍﺳﻂ ﻭﻗﺪ ﻣﺎﺕ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‪ ،‬ﻓﺠﻠﺲ ﺻﺪﺭﹰﺍ ﻳﻘﺮﺉ ﺍﻟﻨﺎﺱ‬
‫ﰲ ﺍﳉﺎﻣﻊ‪ ،‬ﻭﻧﺰﻝ ﺍﻟﺰﻳﺪﻳﺔ ﻣﻦ ﻭﺍﺳﻂ‪ ،‬ﻭﻫﻨﺎﻙ ﺗﻜﻮﻥ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﻌﻠﻮﻳﻮﻥ‪ ،‬ﻓﻨﺴﺐ ﺇﱃ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻭﻣﻘﺖ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺟﻔﺎﻩ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﺣﺴﻦ ﺍﻟﺸﻌﺮ ﺟﻴﺪﻩ‪ ،‬ﻭﺣﺪﺙ ﰲ ﻛﺘﺎﺏ ﺃﰊ ﻏﺎﻟﺐ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ‬
‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺮﻓﺎﻋﻲ ﻟﻨﻔﺴﻪ‪.‬‬
‫ﻭﺃﺣﺒﺔ ﻣﺎ ﻛﻨﺖ ﺃﺣﺴﺐ ﺃﻧﲏ ‪ ...‬ﺃﺑﻠﻲ ﺑﺒﻴﻨﺘﻬﻢ ﻓﺒﻨﺖ ﻭﺑﺎﻧﻮﺍ‬
‫ﻧﺄﺕ ﺍﳌﺴﺎﻓﺔ ﻓﺎﻟﺘﺬﻛﺮ ﺣﻈﻬﻢ ‪ ...‬ﻣﲏ ﻭﺣﻈﻲ ﻣﻨﻬﻢ ﺍﻟﻨﺴﻴﺎﻥ‬
‫ﻭﻣﺎﺕ ﺳﻨﺔ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﲰﻌﺖ ﺃﺑﺎ ﻧﻌﻴﻢ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺧﻲ ﺳﺪﺓ ﺍﳌﻘﺮﺉ ﺍﻹﻣﺎﻡ ﻳﻘﻮﻝ‪ :‬ﺭﺃﻳﺖ‬
‫ﺟﻨﺎﺯﺓ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺮﻓﺎﻋﻲ ﻣﻊ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﲣﺮﺝ ﺇﱃ ﺍﳉﺒﺎﻧﺔ ﻭﺧﻠﻔﻬﺎ ﺭﺟﻼﻥ‪ ،‬ﻓﺤﺪﺛﺖ ﻬﺑﺎ ﺷﻴﺨﻨﺎ ﺃﺑﺎ‬
‫ﺍﻟﻔﺘﺢ ﺑﻦ ﺍﳌﺨﺘﺎﺭ ﺍﻟﻨﺤﻮﻱ ﻓﻘﺎﻝ‪ :‬ﲰﻰ ﻟﻚ ﺍﻟﺮﺟﻠﲔ؟ ﻓﻘﻠﺖ ﻻ‪ ،‬ﻓﻘﺎﻝ ﻛﻨﺖ ﺃﻧﺎ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﺃﺑﻮ ﻏﺎﻟﺐ ﺍﺑﻦ ﺑﺸﺮﺍﻥ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻭﻣﺎ ﺻﺪﻗﻨﺎ ﺃﻧﺎ ﻧﺴﻠﻢ ﺧﻮﻓﹰﺎ ﺃﻥ ﻧﻘﺘﻞ‪.‬‬
‫ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﻣﺎ ﺍﺗﻔﻖ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺗﻮﰲ ﻭﻛﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻣﻦ ﺍﻟﻔﻀﻞ ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺣﺎﻟﻪ‪ ،‬ﻭﺗﻮﰲ ﰲ‬
 ‫ﻏﺪ ﻳﻮﻡ ﻭﻓﺎﺗﻪ ﺭﺟﻞ ﻣﻦ ﺣﺸﻮ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻳﻌﺮﻑ ﺑﺪﻧﺎﺀﺓ ﻛﺎﻥ ﺳﻮﺍﺩﻳﺎﹰ‪ ،‬ﻓﺄﻏﻠﻖ ﺍﻟﺒﻠﺪ ﻷﺟﻠﻪ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ‬
‫ﻛﺎﻓﺔ‪ ،‬ﻭﱂ ﻳﻮﺻﻞ ﺇﱃ ﺟﻨﺎﺯﺗﻪ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺰﺣﺎﻡ‪ :‬ﺁﺧﺮ ﻛﻼﻡ ﺍﳉﻮﺯﻱ‪ .‬ﻭﺫﻛﺮ ﱄ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ‬
‫ﺍﻟﺬﻫﱯ‪ ،‬ﻭﺫﻛﺮﻩ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻨﺤﻮﻳﻦ ﺍﻟﻮﺍﺳﻄﻴﲔ ﺃﻧﻪ ﺗﻮﰲ ﰲ ﺳﻨﺔ ﺍﺛﻨﱵ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻓﺬﺍﻛﺮﺗﻪ ﲟﺎ ﻗﺎﻟﻪ‬
‫ﺍﳉﻮﺯﻱ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﺧﲑ ﻣﻦ ﺍﻟﺘﻤﺎﺩﻱ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳉﻮﺯﻱ ﻫﻮ ﺍﳊﻖ‪ ،‬ﺃﻧﺎ ﻭﻫﻢ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﻏﺎﻟﺐ ﺑﻦ ﺑﺸﺮﺍﻥ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺮﻓﺎﻋﻲ ﻭﻣﺎ ﺭﺃﻳﺖ ﻗﻂ ﺃﻋﻠﻢ ﻣﻨﻪ ﻗﺎﻝ ﺃﻧﺸﺪﻧﺎ ﻋﺒﺪ‬
‫ﺍﻟﻐﻔﺎﺭ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﻧﻔﻄﻮﻳﻪ‪:‬‬
‫ﺍﻗﺒﻞ ﻣﻌﺎﺫﻳﺮ ﻣﻦ ﻳﺄﺗﻴﻚ ﻣﻌﺘﺬﺭﹰﺍ ‪ ...‬ﺇﻥ ﺑﺮ ﻋﻨﺪﻙ ﻓﻴﻤﺎ ﻗﺎﻝ ﺃﻭ ﻓﺠﺮﺍ‬
‫ﻓﻘﺪ ﺃﻃﺎﻋﻚ ﻣﻦ ﺃﺭﺿﺎﻙ ﻇﺎﻫﺮﻩ ‪ ...‬ﻭﻗﺪ ﺃﺟﻠﻚ ﻣﻦ ﻳﻌﺼﻴﻚ ﻣﺴﺘﺘﺮﺍ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺰﻳﺎﺩﻱ‬

‫ﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺃﺑﻴﻪ‪ ،‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﺭﺍﻭﻳﺔ‪ ،‬ﻗﺮﺃ‬
‫ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻋﻠﻰ ﺳﻴﺒﻮﻳﻪ ﻭﱂ ﻳﺘﻤﻪ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻭﺃﰊ ﻋﺒﻴﺪﺓ ﻭﻧﻈﺮﺍﺋﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ‬
‫ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﺣﺠﺮ ﺍﻟﻨﺎﺭ ﺍﳍﺎﴰﻲ‪،‬‬
‫ﺩﻓﻊ ﺍﻟﺮﲪﻦ ﻋﻨﻜﺎ ‪ ...‬ﻡ ﺇﻥ ﺫﺍﻙ ﺍﻟﺪﻓﻊ ﻋﲏ‬
‫ﻭﺃﺗﻰ ﻓﻴﻚ ﲟﻦ ﻳﻊ ‪ ...‬ﺫﻟﲏ ﻗﺎﺭﻉ ﺳﻦ‬
‫ﺇﻥ ﺗﻜﻦ ﺑﺮﺯﺕ ﰲ ﺍﳊﺲ ‪ ...‬ﻥ ﻓﻘﺪ ﺑﺮﺯ ﺣﺰﱐ‬
‫ﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻦ ﺍﳌﱪﺩ ﻋﻦ ﺍﻟﺰﻳﺎﺩﻱ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﰲ ﺟﻮﺍﺭﻱ ﺣﻖ ﻗﺪ ﺩﻋﻴﺖ ﺇﻟﻴﻪ ﻓﺤﻀﺮﺕ‪ ،‬ﻭﺟﻲﺀ ﺑﻨﺒﻴﺬ‬
‫ﻭﻃﻨﺒﻮﺭ‪ ،‬ﻓﻐﲎ ﻣﻐﻨﻴﻬﻢ‪:‬‬
‫ﻗﻮﻻ ﳌﻦ ﻳﺘﻌﺮﻯ ‪ ...‬ﻭﻣﻦ ﻳﺒﺪﺩ ﺷﺮﺍ‬
‫ﺗﺮﻛﺖ ﻓﺘﻴﺎﻥ ﺻﺪﻕ ‪ ...‬ﳚﺒﻠﻮﻥ ﰲ ﺍﳊﺴﻦ ﺩﺭﺍ‬

‫ﻭﺻﺮﺕ ﺇﻟﻒ ﺧﺴﻴﺲ ‪ ...‬ﻳﻌﻴﺪ ﺧﲑﻙ ﺷﺮﺍ‬

‫ﻫﻴﻬﺎﺕ ﻓﺎﺗﻚ ﻭﺍﷲ ‪ ...‬ﻣﻦ ﻳﻐﺮﻙ ﻏﺮﺍ‬
‫ﻓﻘﻠﺖ ﳌﻦ ﻫﺬﺍ ﺍﻟﺸﻌﺮ‪ ،‬ﺃﺻﻠﺤﻚ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﱄ ﻳﺎ ﺳﻴﺪﻱ‪ ،‬ﻭﺃﻧﺎ ﺟﻮﺍﻥ ﺑﻦ ﺩﺳﺖ ﺍﻟﺒﺎﻫﻠﻲ ﺳﻴﺪﻱ‪ ،‬ﻗﻠﺖ ﻟﻴﺲ‬
‫ﺟﻮﺍﻥ ﻭﺩﺳﺖ ﻋﺎﻓﺎﻙ ﺍﷲ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻱ ﺷﻲﺀ ﻋﻠﻴﻚ ﻣﻦ ﺫﺍ ﺳﻴﺪﻱ؟‪ ،‬ﻗﻠﺖ ﻓﺮﺩﺩ ﺍﻟﺼﻮﺕ‪ ،‬ﻗﺎﻝ‬
‫ﺗﺮﻳﺪ ﺗﻘﻤﺸﻪ؟ ﻛﻨﻚ ﻋﻘﺎﺏ‪ ،‬ﺃﻭ ﻛﲎ ﻣﺎ ﺃﻋﺮﻓﻚ‪ ،‬ﻣﺎ ﺗﺮﻛﺖ ﻋﻠﻰ ﻛﺒﺪ ﺍﺑﻦ ﻋﻤﻲ ﺍﻷﺻﻤﻌﻲ ﺍﳌﺎﺀ‪ ،‬ﻭﻗﺪ ﺟﺌﺖ ﺇﱄ‬
‫ﻃﺎﺭﺕ ﻓﺮﺍﺥ ﺑﺮﺟﻚ ﻃﺎﺭﺕ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻮﺛﺒﺖ ﳑﺎ ﺣﻞ ﰊ ﻓﻠﻢ ﺃﻋﺪ ﺇﻟﻴﻬﻢ‪ .‬ﻭﺣﺪﺙ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﺰﻳﺎﺩﻱ ﻳﺸﺒﻪ‬
‫ﺑﺎﻷﺻﻤﻌﻲ ﰲ ﻣﻌﺮﻓﺘﻪ ﻟﻠﺸﻌﺮ ﻭﻣﻌﺎﻳﺒﻪ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻪ ﺩﻋﺎﺑﺔ ﻭﻣﺰﺍﺡ‪ ،‬ﻓﻤﻦ ﺷﻌﺮﻩ ﰲ ﺫﻟﻚ‪:‬‬
‫ﻗﺪ ﺧﺮﺝ ﺍﳍﺠﺮ ﻋﻠﻰ ﺍﻟﻮﺻﻞ ‪ ...‬ﻭﺍﻧﻘﻄﻊ ﺍﳊﺒﻞ ﻣﻦ ﺍﳊﺒﻞ‬
‫ﻭﺩﺑﻖ ﺍﳍﺠﺮ ﺟﻨﺎﺡ ﺍﳍﻮﻯ ‪ ...‬ﻭﺍﻧﻔﻠﺖ ﺍﻟﻮﺻﻞ ﻣﻦ ﺍﻟﺒﺨﻞ‬
‫ﻓﻠﻴﺖ ﺫﺍ ﺍﳍﺠﺮ ﻗﺒﻴﻞ ﺍﳍﻮﻯ ‪ ...‬ﻓﻴﺴﻠﻢ ﺍﻟﻮﺻﻞ ﻣﻦ ﺍﻟﻘﺘﻞ‬
 ‫ﻭﻗﺎﻝ ﺍﳉﻤﺎﺯ ﻳﻬﺠﻮ ﺍﻟﺮﻳﺎﺩﻱ‪:‬‬
‫ﻟﻴﺲ ﺑﻜﺬﺍﺏ ﻭﻻ ﺁﰒ ‪ ...‬ﻣﻦ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻠﻌﻮﻥ‬
‫ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺟﺪﻩ ﻣﺎ ﻧﺎﻟﻪ ﺇﻻ ﺍﳌﻼﻋﲔ ﻭﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﺇﻧﻪ ﻳﻌﺠﺒﻪ ﺍﻟﻘﺜﺎﺀ ﻭﺍﻟﺘﲔ ﻭﻟﻠﺰﻳﺎﺩﻱ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪:‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻨﻘﻂ ﻭﺍﻟﺸﻜﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺗﻨﻤﻴﻖ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻛﺘﺎﺏ ﺃﲰﺎﺀ ﺍﻟﺴﺤﺎﺏ ﻭﺍﻟﺮﻳﺎﺡ ﻭﺍﻷﻣﻄﺎﺭ‪،‬‬
‫ﻛﺘﺎﺏ ﺷﺮﺡ ﻧﻜﺖ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ .‬ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺰﻳﺎﺩﻱ ﰲ ﺟﺎﺭﻳﺔ ﺳﻮﺩﺍﺀ ﻛﺎﻥ ﳛﺒﻬﺎ‪:‬‬
‫ﺃﻻ ﺣﺒﺬﺍ ﺣﺒﺬﺍ ﺣﺒﺬﺍ ‪ ...‬ﺣﺒﻴﺐ ﲢﻤﻠﺖ ﻓﻴﻪ ﺍﻷﺫﻯ‬
‫ﻭﻳﺎ ﺣﺒﺬﺍ ﺑﺮﺩ ﺃﻧﻴﺎﺑﻪ ‪ ...‬ﺇﺫﺍ ﺍﻟﻠﻴﻞ ﺃﻇﻠﻢ ﻭﺍﺟﻠﻮﺫﺍ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬

‫ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﻟﻨﻬﻤﻲ ﺑﻈﻦ ﻣﻦ ﳘﺪﺍﻥ‪ ،‬ﺍﳋﺰﺍﺭ ﺍﻟﻜﻮﰲ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﺧﺒﺎﺭﻱ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﺍﻟﻄﻮﺳﻲ ﰲ ﻛﺘﺎﺏ ﻣﺼﻨﻔﻲ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﺛﻘﺔ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﺳﻜﻦ ﺍﻟﻜﻮﻓﺔ ﰲ ﺑﲏ ﲤﻴﻢ‪ ،‬ﻓﺮﲟﺎ ﻗﻴﻞ ﺍﻟﺘﻤﻴﻤﻲ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﰒ ﺳﻜﻦ ﰲ ﺑﲏ ﻫﻼﻝ‪ ،‬ﻓﺮﲟﺎ ﻗﻴﻞ ﺍﳍﻼﱄ ﻭﻧﺴﺒﻪ ﰲ ﻬﻧﻢ‪.‬‬
‫ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻄﺐ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺫﻱ ﺍﻟﻘﺮﻧﲔ‪،‬‬
‫ﻛﺘﺎﺏ ﺇﺭﻡ ﺫﺍﺕ ﺍﻟﻌﻤﺎﺩ‪ ،‬ﻛﺘﺎﺏ ﻗﺒﺾ ﺭﻭﺡ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻓﺎﺋﻦ‪ ،‬ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺃﺧﺒﺎﺭ ﺟﺮﻫﻢ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺻﺎﱀ ﺍﻟﻮﺭﺍﻕ‬

‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﺗﻠﻤﻴﺬ ﺃﰊ ﻧﺼﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺒﺎﺧﺮﺯﻱ ﰲ ﻛﺘﺎﺏ ﺩﻣﻴﺔ ﺍﻟﻘﺼﺮ ﻓﻘﺎﻝ ﺃﻧﺸﺪﱐ‬
‫ﻟﻪ ﺍﻷﺩﻳﺐ ﻳﻌﻘﻮﺏ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﻫﻮ ﺃﺣﺴﻦ ﻣﺎ ﻗﻴﻞ ﰲ ﻣﻌﲎ ﺩﻭﺩ ﺍﻟﻘﺰ‪:‬‬
‫ﻭﺑﻨﺎﺕ ﺟﻴﺐ ﻣﺎ ﺍﻧﺘﻔﻌﺖ ﺑﻌﻴﺸﻬﺎ ‪ ...‬ﻭﻭﺃﺩﻬﺗﺎ ﻓﻨﻔﻌﲏ ﺑﻘﺒﻮﺭ‬
‫ﻼ ﻓﺈﺫﺍ ﳍﺎ ‪ ...‬ﻗﺮﻥ ﺍﻟﻜﺒﺎﺵ ﺇﱃ ﺟﻨﺎﺡ ﻃﻴﻮﺭ‬ ‫ﰒ ﺍﻧﺒﻌﺜﻦ ﻋﻮﺍﻃ ﹰ‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺍﳌﻌﺎﱐ ﺍﳌﺜﺎﺭﺓ ﻣﻦ ﺩﻭﺩ ﺍﻟﻘﺰ ﻗﻮﻝ ﺃﰊ ﺍﻟﻔﺘﺢ ﺍﻟﺒﺴﱵ‪:‬‬
‫ﺃﱂ ﺗﺮ ﺃﻥ ﺍﳌﺮﺀ ﻃﻮﻝ ﺣﻴﺎﺗﻪ ‪ ...‬ﻣﻌﲎ ﺑﺄﻣﺮ ﻻ ﻳﺰﺍﻝ ﻳﻌﺎﳉﻪ؟‬
‫ﺗﺮﺍﻩ ﻛﺪﻭﺩ ﺍﻟﻘﺰ ﻳﻨﺴﺞ ﺩﺍﺋﺒﹰﺎ ‪ ...‬ﻭﻳﻬﻠﻚ ﻏﻤﹰﺎ ﻭﺳﻂ ﻣﺎ ﻫﻮ ﻧﺎﺳﺠﻪ‬
‫ﻭﻷﰊ ﺇﺳﺤﺎﻕ ﻳﻬﺠﻮ ﺍﺑﻦ ﺯﻛﺮﻳﺎ ﺍﳌﺘﻜﻠﻢ ﺍﻷﺻﺒﻬﺎﱐ‪:‬‬
‫ﺃﺑﺎ ﺃﲪﺪ ﻳﺎ ﺃﺷﺒﻪ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ‪ ...‬ﺧﻼﻓﹰﺎ ﻭﺧﻠﻘﹰﺎ ﺑﺎﻟﺮﺧﺎﻝ ﺍﻟﻨﻮﺍﺳﺢ‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﻃﺎﻟﺖ ﺑﺘﻠﻚ ﺍﻟﻠﺤﻰ ﻟﻜﻢ ‪ ...‬ﺣﻴﺎﺓ ﻭﻟﻜﻦ ﺑﺎﻟﻌﻘﻮﻝ ﺍﻟﻜﻮﺍﺳﺞ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﻋﺒﺎﺩ ﺍﻟﻴﻤﲏ‬

 ‫ﻭﻫﻮ ﺍﺑﻦ ﺃﺧﻲ ﺍﳊﺴﻦ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺑﻦ ﺃﰊ ﻋﺒﺎﺩ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺫﻛﺮ ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﻫﺬﺍ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻟﻨﺤﻮﻳﲔ‬
‫ﺑﺎﻟﻴﻤﻦ‪ ،‬ﻭﻟﻪ ﺗﺼﻨﻴﻔﺎﻥ ﰲ ﺍﻟﻨﺤﻮ ﳐﺘﺼﺮﺍﻥ‪ ،‬ﲰﻲ ﺃﺣﺪﳘﺎ ﺍﻟﺘﻠﻘﲔ‪ ،‬ﻭﺍﻵﺧﺮ ﻳﻌﺮﻑ ﲟﺨﺘﺼﺮ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﺄﺧﺮﹰﺍ‬
‫ﺑﻌﺪ ﺍﳋﻤﺴﻤﺎﺋﺔ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺼﻮﱄ‬

‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺻﻮﻝ‪ ،‬ﻣﻮﱃ ﻳﺰﻳﺪ ﺍﺑﻦ ﺍﳌﻬﻠﺐ‪ ،‬ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‬
‫ﻣﺎﺕ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺛﻼﺙ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ ﺑﺴﺎﻣﺮﺍﹰ‪ ،‬ﻭﻫﻮ ﻳﺘﻮﱃ ﺩﻳﻮﺍﻥ ﺍﻟﻨﻔﻘﺎﺕ ﻭﺍﻟﻀﻴﺎﻉ‪ ،‬ﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺳﺖ‬
‫ﻼ ﺗﺮﻛﻴﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻫﻮ ﻭﺃﺧﻮﻩ ﻓﲑﻭﺯ ﻣﻠﻜﻲ ﺟﺮﺟﺎﻥ‪،‬‬
‫ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺘﲔ‪ ،‬ﻭﻛﺎﻥ ﺻﻮﻝ ﺭﺟ ﹰ‬
‫ﻭﲤﺠﺴﺎ ﺑﻌﺪ ﺍﻟﺘﺮﻛﻴﺔ‪ ،‬ﻭﺗﺸﺒﻬﺎ ﺑﺎﻟﻔﺮﺱ‪ ،‬ﻓﻠﻤﺎ ﺣﻀﺮ ﻳﺰﻳﺪ ﺑﻦ ﺍﳌﻬﻠﺐ ﺑﻦ ﺃﰊ ﺻﻔﺮﺓ ﺟﺮﺟﺎﻥ ﺃﻣﻨﻬﻤﺎ‪ ،‬ﻓﺄﺳﻠﻢ‬
‫ﺻﻮﻝ ﻋﻠﻰ ﻳﺪﻩ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻣﻌﻪ ﺣﱴ ﻗﺘﻞ ﻳﺰﻳﺪ ﻳﻮﻡ ﺍﻟﻌﻘﺮ‪.‬‬

‫ﻭﻛﺎﻥ ﻳﺰﻳﺪ ﺑﻦ ﺍﳌﻬﻠﺐ ﳌﺎ ﺩﻋﺎ ﺇﱃ ﻧﻔﺴﻪ ﳊﻖ ﺑﻪ ﺻﻮﻝ ﻭﻏﲑﻩ‪ ،‬ﻓﺼﺎﺩﻓﻪ ﻗﺪ ﻗﺘﻞ‪ .‬ﻭﺫﻛﺮ ﺍﻟﺼﻮﱄ ﺃﻥ ﺻﻮ ﹰﻻ ﺟﺪﻩ‬
‫ﺷﻬﺪ ﺍﳊﺮﺏ ﻣﻊ ﻳﺰﻳﺪ ﺑﻦ ﺍﳌﻬﻠﺐ‪ ،‬ﻭﺃﻥ ﻳﺰﻳﺪ ﻭﺟﺪ ﻣﻘﺘﻮ ﹰﻻ ﺑﻼ ﻃﻌﻨﺔ ﻭﻻ ﺿﺮﺑﺔ‪ ،‬ﺍﻧﺴﺪﺕ ﺃﺫﻧﺎﻩ ﻭﻣﻨﺨﺮﺍﻩ‪ ،‬ﻭﺍﻣﺘﻸ‬
‫ﻓﻤﻪ ﺑﻐﺒﺎﺭ ﺍﻟﻌﺴﻜﺮ ﻓﻤﺎﺕ‪ ،‬ﻓﻼ ﻳﻌﺮﻑ ﻣﺜﻠﻪ ﻗﺘﻴﻞ ﻏﺒﺎﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﻌﻪ ﻗﺘﻞ ﺻﻮﻝ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﻏﻠﻤﺎﻧﻪ‪،‬‬
‫ﻭﻗﻴﻞ ﺑﻞ ﺍﳓﺎﺯ ﺇﱃ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﰲ ﲨﺎﻋﺔ ﻣﻦ ﻏﻠﻤﺎﻧﻪ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﺍﻟﻌﺒﺎﺱ ﺃﻣﺎﻧﹰﺎ ﻭﺑﻌﺾ ﺃﻭﻻﺩ ﺍﳌﻬﻠﺐ ﻣﻌﻪ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺣﺼﻼ ﰲ ﻳﺪﻩ ﻏﺪﺭ ﻬﺑﻢ‪ ،‬ﻭﻗﺘﻠﻬﻢ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺎﺗﻞ ﻛﻞ ﻣﻦ ﺑﻴﻨﻪ ﻭﺑﲔ ﻳﺰﻳﺪ ﻣﻦ ﺟﻴﻮﺵ ﺑﲏ ﺃﻣﻴﺔ‪ ،‬ﻭﻳﻜﺘﺐ ﻋﻠﻰ‬
‫ﺳﻬﺎﻣﻪ‪ :‬ﺻﻮﻝ ﻳﺪﻋﻮﻛﻢ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻓﺎﻏﺘﺎﻅ‪ ،‬ﻭﺟﻌﻞ ﻳﻘﻮﻝ‪ :‬ﻭﻳﻠﻲ‬
‫ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﻐﻠﻔﺎﺀ‪ ،‬ﻣﺎﻟﻪ ﻭﻟﻠﺪﻋﺎﺀ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ؟ ﻭﻟﻌﻠﻪ ﻻ ﻳﻔﻘﻪ ﺻﻼﺗﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﺻﻮﻝ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﻭﺩﻋﺎﻬﺗﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﲎ ﺃﺑﺎ ﻋﻤﺎﺭﺓ‪ ،‬ﻭﻗﺘﻠﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ‪ ،‬ﳌﺎ‬
‫ﺧﺎﻟﻒ ﻣﻊ ﻣﻘﺎﺗﻞ ﺑﻦ ﺣﻜﻴﻢ ﺍﻟﻌﻜﻲ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﺾ ﺃﻫﻠﻴﻬﻢ ﺍﺩﻋﻮﺍ ﺃﻬﻧﻢ ﻋﺮﺏ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻷﺣﻨﻒ ﺍﻟﺸﺎﻋﺮ‬
‫ﺧﺎﳍﻢ‪.‬‬
‫ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻭﺃﺧﻮﻩ ﻋﺒﺪ ﺍﷲ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺃﺳﻨﻬﻤﺎ‪ ،‬ﻭﺃﺷﺪﳘﺎ ﺗﻘﺪﻣﺎﹰ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺁﺩﻬﺑﻤﺎ‪ ،‬ﻭﺃﺣﺴﻨﻬﻤﺎ‪ ،‬ﺷﻌﺮﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻗﺎﻝ ﺷﻌﺮﹰﺍ ﺍﺧﺘﺎﺭﻩ‪ ،‬ﻭﺃﺳﻘﻂ ﺭﺫﻟﻪ‪ ،‬ﻭﺃﺛﺒﺖ ﳔﺒﺘﻪ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻟﻜﻦ ﺍﳉﻮﺍﺩ ﺃﺑﺎ ﻫﺸﺎﻡ ‪ ...‬ﻭﰲ ﺍﻟﻌﻬﺪ ﻣﺄﻣﻮﻥ ﺍﳌﻐﻴﺐ‬
‫ﺑﻄﺊ ﻋﻨﺪﻣﺎ ﺍﺳﺘﻐﻨﻴﺖ ﻋﻨﻪ ‪ ...‬ﻭﻃﻼﻉ ﻋﻠﻴﻚ ﻣﻊ ﺍﳋﻄﻮﺏ‬
‫ﻭﻫﺬﺍ ﻣﻦ ﻧﺎﺩﺭ ﺍﻟﺸﻌﺮ ﻭﺟﻴﺪﻩ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﻷﺧﻴﻪ ﻋﺒﺪ ﺍﷲ‪:‬‬
‫ﻭﻟﻜﻦ ﻋﺒﺪ ﺍﷲ ﳌﺎ ﺣﻮﻯ ﺍﻟﻐﲎ ‪ ...‬ﻭﺻﺎﺭ ﻟﻪ ﻣﻦ ﺑﲔ ﺇﺧﻮﺍﻧﻪ ﻣﺎﻝ‬
‫ﺭﺃﻯ ﺧﻠﺔ ﻣﻨﻬﻢ ﺗﺴﺪ ﲟﺎﻟﻪ ‪ ...‬ﻓﺴﺎﳘﻬﻢ ﺣﱴ ﺍﺳﺘﻮﺕ ﻬﺑﻢ ﺍﳊﺎﻝ‬
‫ﻭﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻗﺒﻠﻪ ﻏﲑﻩ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺒﻠﻪ ﻏﲑﻩ ﻟﻘﺎﻝ ﺃﻻ ﺇﻥ ﺍﳉﻮﺍﺩ ﺃﺑﺎ ﻫﺸﺎﻡ‪ ،‬ﻭﺃﻻ ﺇﻥ ﻋﺒﺪ‬
‫ﺍﷲ ﺃﻭ ﻳﻜﻮﻥ ﻗﺼﺪ ﺍﻹﻳﻬﺎﻡ ﲟﺪﺡ ﻗﺪ ﺗﻘﺪﻡ‪ ،‬ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻣﻦ ﲨﻠﺘﻪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻛﺎﺗﺒﺎﹰ‪ ،‬ﺣﺎﺫﻗﹰﺎ‪،‬‬
‫ﺑﻠﻴﻐﺎﹰ‪ ،‬ﻓﺼﻴﺤﺎﹰ‪ ،‬ﻣﻨﺸﺌﺎﹰ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﺃﺧﻮﻩ ﻋﺒﺪ ﺍﷲ ﻣﻦ ﺻﻨﺎﺋﻊ ﺫﻱ ﺍﻟﺮﻳﺎﺳﺘﲔ ﺍﻟﻔﻀﻞ ﺍﺑﻦ ﺳﻬﻞ‪ ،‬ﺍﺗﺼﻼ ﺑﻪ ﻓﺮﻓﻊ‬
‫ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺗﻨﻘﻞ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﺍﻟﺪﻭﺍﻭﻳﻦ‪ ،‬ﺇﱃ ﺃﻥ ﻣﺎﺕ ﻭﻫﻮ ﻣﺘﻮﻝ ﺩﻳﻮﺍﻥ ﺍﻟﻀﻴﺎﻉ ﻭﺍﻟﻨﻔﻘﺎﺕ ﺑﺴﺮ‬
‫ﻣﻦ ﺭﺃﻯ‪ ،‬ﺳﻨﺔ ﺛﻼﺙ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ ﻟﻠﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺩﻋﺒﻞ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﺗﻜﺴﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﻟﺸﻌﺮ‬
‫ﻟﺘﺮﻛﻨﺎ ﰲ ﻏﲑ ﺷﻲﺀ‪ ،‬ﻭﺗﻌﺠﺐ ﻣﻦ ﻗﻮﻟﻪ‪:‬‬
‫ﺇﻥ ﺍﻣﺮﺃ ﺿﻦ ﲟﻌﺮﻭﻓﻪ ‪ ...‬ﻋﲏ ﳌﺒﺬﻭﻝ ﻟﻪ ﻋﺬﺭﻱ‬
‫ﻣﺎ ﺃﻧﺎ ﺑﺎﻟﺮﺍﻏﺐ ﰲ ﺧﲑﻩ ‪ ...‬ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺮﻏﺐ ﰲ ﺷﻜﺮﻱ‬
‫ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺻﺪﻳﻘﹰﺎ ﶈﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﻓﻮﱃ ﳏﻤﺪ ﺍﻟﻮﺯﺍﺭﺓ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻰ ﺍﻷﻫﻮﺍﺯ‪ ،‬ﻓﻘﺼﺪﻩ ﻭﻭﺟﻪ‬
‫ﻼ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻓﻜﺘﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺇﱃ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪ‬
‫ﺇﻟﻴﻪ ﺑﺄﰊ ﺍﳉﻬﻢ ﺃﲪﺪ ﺑﻦ ﺳﻴﻒ ﻭﺃﻣﺮﻩ ﺑﻜﺸﻔﻪ‪ ،‬ﻓﺘﺤﺎﻣﻞ ﻋﻠﻴﻪ ﲢﺎﻣ ﹰ‬
‫ﺍﳌﻠﻚ‪:‬‬
‫ﻭﺇﱐ ﻷﺭﺟﻮ ﺑﻌﺪ ﻫﺬﺍ ﳏﻤﺪﹰﺍ ‪ ...‬ﻷﻓﻀﻞ ﻣﺎ ﻳﺮﺟﻰ ﺃﺥ ﻭﻭﺯﻳﺮ‬
‫ﻓﺄﻗﺎﻡ ﳏﻤﺪ ﻋﻠﻰ ﺃﻣﺮﻩ‪ ،‬ﻭﰿ ﺃﺑﻮ ﺍﳉﻬﻢ ﰲ ﺍﻟﺘﺤﺎﻣﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﺘﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺇﱃ ﺍﺑﻦ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﻳﺸﻜﻮ ﺇﻟﻴﻪ ﺃﺑﺎ ﺍﳉﻬﻢ‬
‫ﻭﻳﻘﻮﻝ‪ :‬ﻫﻮ ﻛﺎﻓﺮ ﻻ ﻳﺒﺎﱄ ﻣﺎ ﻋﻤﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﳌﺎ ﻣﺎﺕ ﻏﻼﻣﻪ ﳜﺎﻃﺐ ﻣﻠﻚ ﺍﳌﻮﺕ‪:‬‬
‫ﺗﺮﻛﺖ ﻋﺒﻴﺪ ﺑﲏ ﻃﺎﻫﺮ ‪ ...‬ﻭﻗﺪ ﻣﻸﻭﺍ ﺍﻷﺭﺽ ﻋﺮﺿﹰﺎ ﻭﻃﻮﻻ‬
‫ﻭﺃﻗﺒﻠﺖ ﺗﺴﻌﻰ ﺇﱃ ﻭﺍﺣﺪﻱ ‪ ...‬ﺿﺮﺍﺭﹰﺍ ﻛﺄﻥ ﻗﺪ ﻗﺘﻠﺖ ﺍﻟﺮﺳﻮﻻ‬
‫ﻓﺴﻮﻑ ﺃﺩﻳﻦ ﺑﺘﺮﻙ ﺍﻟﺼﻼ ‪ ...‬ﺓ ﻭﺃﺻﻄﺒﺢ ﺍﳋﻤﺮ ﺻﺮﻓﹰﺎ ﴰﻮ ﹰﻻ‬
‫ﻓﻜﺎﻥ ﳏﻤﺪ ﻟﻌﺼﺒﻴﺘﻪ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻗﺼﺪﻩ ﻟﻪ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻷﰊ ﺍﳉﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻟﻪ ﻭﻧﺴﺒﻪ ﺇﱃ‬
‫ﺃﰊ ﺍﳉﻬﻢ‪.‬‬
‫ﻭﻛﺘﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺇﱃ ﺍﺑﻦ ﺍﻟﺰﻳﺎﺕ ﻳﺴﺘﻌﻄﻔﻪ‪ :‬ﻛﺘﺒﺖ ﻭﻗﺪ ﺑﻠﻐﺖ ﺍﳌﺪﻳﺔ ﺍﶈﺰ‪ ،‬ﻭﻋﺪﺕ ﺍﻷﻳﺎﻡ ﻋﻠﻲ ﺑﻌﺪ ﻋﺪﻭﺍﻱ ﺑﻚ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺃﺳﻮﺃ ﺍﻟﻈﻦ ﻭﺃﻛﺜﺮ ﺧﻮﰲ ﺃﻥ ﺗﺴﻜﻦ ﰲ ﻭﻗﺖ ﺣﺮﻛﺘﻬﺎ‪ ،‬ﻭﺗﻜﻒ ﻋﻨﺪ ﺃﺫﺍﻬﺗﺎ‪ ،‬ﻓﺼﺮﺕ ﺃﺿﺮ ﻋﻠﻲ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻓﻜﻒ ﺍﻟﺼﺪﻳﻖ ﻋﻦ ﻧﺼﺮﰐ ﺧﻮﻓﹰﺎ ﻣﻨﻚ‪ ،‬ﻭﺑﺎﺩﺭ ﺇﱃ ﺍﻟﻌﺪﻭ ﺗﻘﺮﺑﹰﺎ ﺇﻟﻴﻚ‪ ،‬ﻭﻛﺘﺐ ﲢﺖ ﺫﻟﻚ‪:‬‬
‫ﺃﺥ ﺑﻴﲏ ﻭﺑﲔ ﺍﻟﺪﻩ ‪ ...‬ﺭ ﺻﺎﺣﺐ ﺃﻳﻨﺎ ﻏﻠﺒﺎ‬
‫ﺻﺪﻳﻘﻲ ﻣﺎ ﺍﺳﺘﻘﺎﻡ ﻭﺇﻥ ‪ ...‬ﻧﺒﺎ ﺩﻫﺮ ﻋﻠﻲ ﻧﺒﺎ‬
‫ﻭﺛﺒﺖ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﺑﻪ ‪ ...‬ﻓﻌﺎﺩ ﺑﻪ ﻭﻗﺪ ﻭﺛﺒﺎ‬
‫ﻭﻟﻮ ﻋﺎﺩ ﺍﻟﺰﻣﺎﻥ ﻟﻨﺎ ‪ ...‬ﻟﻌﺎﺩ ﺑﻪ ﺃﺧﹰﺎ ﺣﺪﺑﺎ‬

‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ‪ :‬ﺃﻣﺎ ﻭﺍﷲ ﻟﻮ ﺁﻣﻨﺖ ﻭﺩﻙ ﻟﻘﻠﺖ‪ ،‬ﻭﻟﻜﲏ ﺃﺧﺎﻑ ﻣﻨﻚ ﻋﺘﺒﹰﺎ ﻻ ﺗﻨﺼﻔﲏ ﻓﻴﻪ‪ ،‬ﻭﺃﺧﺸﻰ ﻣﻦ ﻧﻔﺴﻲ ﻻﺋﻤﺔ‬
‫ﻻ ﲢﺘﻤﻠﻬﺎ ﱄ‪ ،‬ﻭﻣﺎ ﻗﺪﺭ ﻓﻬﻮ ﻛﺎﺋﻦ‪ ،‬ﻋﻦ ﻛﻞ ﺣﺎﺩﺛﺔ ﺃﺣﺪﻭﺛﺔ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﺒﺪﻟﺖ ﲝﺎﻟﺔ ﻛﻨﺖ ﻓﻴﻬﺎ ﻣﻐﺘﺒﻄﹰﺎ ﺣﺎ ﹰﻻ ﺃﻧﺎ ﰲ‬
‫ﻣﻜﺮﻭﻫﻬﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺃﺷﺪ ﻋﻠﻲ ﻣﻦ ﺃﱐ ﻓﺰﻋﺖ ﺇﱃ ﻧﺎﺻﺮﻱ ﻋﻨﺪ ﻇﻠﻢ ﳊﻘﲏ‪ ،‬ﻓﻮﺟﺪﺕ ﻣﻦ ﻇﻠﻤﲏ ﺃﺧﻒ ﻧﻴﺔ ﰲ‬
‫ﻇﻠﻤﻲ ﻣﻨﻪ‪ ،‬ﻭﺃﲪﺪ ﺍﷲ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻛﺘﺐ ﲢﺘﻬﺎ‪:‬‬
‫ﻭﻛﻨﺖ ﺃﺧﻴﺐ ﺇﺧﺎﺀ ﺍﻟﺰﻣﺎ ‪ ...‬ﻥ ﻓﻠﻤﺎ ﻧﺒﺎ ﺻﺮﺕ ﺣﺮﺑﹰﺎ ﻋﻮﺍﻧﺎ‬
‫ﻭﻛﻨﺖ ﺃﺫﻡ ﺇﻟﻴﻚ ﺍﻟﺰﻣﺎ ‪ ...‬ﻥ ﻓﺄﺻﺒﺤﺖ ﻓﻴﻚ ﺃﺫﻡ ﺍﻟﺰﻣﺎﻧﺎ‬
‫ﻭﻛﻨﺖ ﺃﻋﺪﻙ ﻟﻠﻨﺎﺋﺒﺎ ‪ ...‬ﺕ ﻓﻬﺎ ﺃﻧﺎ ﺃﻃﻠﺐ ﻣﻨﻚ ﺍﻷﻣﺎﻧﺎ‬
‫ﻗﺎﻝ‪ :‬ﰒ ﻭﻗﻒ ﺍﻟﻮﺍﺛﻖ ﻋﻠﻰ ﲢﺎﻣﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺮﻓﻊ ﻳﺪﻩ ﻋﻨﻪ‪ ،‬ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻘﺒﻞ ﻣﻨﻪ ﻣﺎ ﺭﻓﻌﻪ‪ ،‬ﻭﻳﺮﺩ ﺇﱃ ﺍﳊﻀﺮﺓ ﻣﺼﻮﻧﺎﹰ‪،‬‬
‫ﻓﻠﻤﺎ ﺃﺣﺲ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺬﻟﻚ‪ ،‬ﺑﺴﻂ ﻟﺴﺎﻧﻪ ﰲ ﺍﺑﻦ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﻭﻫﺠﺎﻩ ﻫﺠﺎﺀ ﻛﺜﲑﹰﺍ ﻣﻨﻪ‪:‬‬
‫ﻗﺪﺭﺕ ﻓﻠﻢ ﺗﻀﺮﺭ ﻋﺪﻭﹰﺍ ﺑﻘﺪﺭﺓ ‪ ...‬ﻭﲰﺖ ﻬﺑﺎ ﺇﺧﻮﺍﻧﻚ ﺍﻟﺬﻝ ﻭﺍﻟﺮﻏﻤﺎ‬
‫ﻭﻛﻨﺖ ﻣﻠﻴﹰﺎ ﺑﺎﻟﱵ ﻗﺪ ﻳﻌﺎﻓﻬﺎ ‪ ...‬ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺄﰉ ﺍﻟﺪﻧﻴﺔ ﻭﺍﻟﺬﻣﺎ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﻓﻴﻪ‪:‬‬
‫ﻼ ﻋﻦ ﻣﺪﻯ ﻏﻠﻮﺍﺋﻜﺎ‬ ‫ﺃﺑﺎ ﺟﻌﻔﺮ ﺧﻒ ﺧﻔﻀﺔ ﺑﻌﺪ ﺭﻓﻌﺔ ‪ ...‬ﻭﻗﺼﺮ ﻗﻠﻴ ﹰ‬
‫ﻓﺈﻥ ﻛﻨﺖ ﻗﺪ ﺃﻭﺗﻴﺖ ﻋﺰﹰﺍ ﻭﺭﻓﻌﺔ ‪ ...‬ﻓﺈﻥ ﺭﺟﺎﺋﻲ ﰲ ﻏﺪ ﻛﺮﺟﺎﺋﻜﺎ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﻓﻴﻪ‪:‬‬
‫ﺩﻋﻮﺗﻚ ﰲ ﺑﻠﻮﻯ ﺃﳌﺖ ﺻﺮﻭﻓﻬﺎ ‪ ...‬ﻓﺄﻭﻗﺪﺕ ﻣﻦ ﺿﻐﻦ ﻋﻠﻲ ﺳﻌﲑﻫﺎ‬
‫ﻭﺇﱐ ﺇﺫﺍ ﺃﺩﻋﻮﻙ ﻋﻨﺪ ﻣﻠﻤﺔ ‪ ...‬ﻛﺪﺍﻋﻴﺔ ﺑﲔ ﺍﻟﻘﺒﻮﺭ ﻧﺼﲑﻫﺎ‬
‫ﻭﳌﺎ ﻣﺎﺕ ﺍﺑﻦ ﺍﻟﺰﻳﺎﺕ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﳌﺎ ﺃﺗﺎﱐ ﺧﱪ ﺍﻟﺰﻳﺎﺕ‬
‫ﻭﺃﻧﻪ ﻗﺪ ﻋﺪ ﰲ ﺍﻷﻣﻮﺍﺕ ‪ ...‬ﺃﻳﻘﻨﺖ ﺃﻥ ﻣﻮﺗﻪ ﺣﻴﺎﰐ‬
‫ﻭﳌﺎ ﺍﳓﺮﻑ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﲢﺎﻣﺎﻩ ﺍﻟﻨﺎﺱ ﺇﻥ ﺗﻠﻘﻮﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﺎﺭﺙ ﺑﻦ ﺑﺸﺘﺨﲑ ﺍﻟﺰﺭﱘ ﺍﳌﻐﲏ‬
‫ﺻﺪﻳﻘﹰﺎ ﻟﻪ ﻣﺼﺎﻓﻴﺎﹰ‪ ،‬ﻭﻫﺠﺮﻩ ﻓﻴﻤﻦ ﻫﺠﺮﻩ ﻣﻦ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ‪:‬‬
‫ﺗﻐﲑ ﱄ ﻓﻴﻤﻦ ﺗﻐﲑ ﺣﺎﺭﺙ ‪ ...‬ﻭﻛﻢ ﻣﻦ ﺃﺥ ﻗﺪ ﻏﲑﺗﻪ ﺍﳊﻮﺍﺩﺙ‬
‫ﺃﺣﺎﺭﺙ ﺇﻥ ﺷﻮﺭﻛﺖ ﻓﻴﻚ ﻓﻄﺎﳌﺎ ‪ ...‬ﻏﻨﻴﻨﺎ ﻭﻣﺎ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﺛﺎﻟﺚ‬
‫ﻭﻣﻦ ﻣﺴﺘﺤﺴﻦ ﺷﻌﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻗﻮﻟﻪ‪:‬‬
‫ﺧﻞ ﺍﻟﻨﻔﺎﻕ ﻷﻫﻠﻪ ‪ ...‬ﻭﻋﻠﻴﻚ ﻓﺎﻟﺘﻤﺲ ﺍﻟﻄﺮﻳﻘﺎ‬
‫ﻭﺍﺭﻏﺐ ﺑﻨﻔﺴﻚ ﺃﻥ ﺗﺮﻯ ‪ ...‬ﺇﻻ ﻋﺪﻭﹰﺍ ﺃﻭ ﺻﺪﻳﻘﹰﺎ‬
‫ﻭﻣﻨﻪ‪:‬‬
‫ﺃﻣﻴﻞ ﻣﻊ ﺍﻟﺼﺪﻳﻖ ﻋﻠﻰ ﺍﺑﻦ ﺃﻣﻲ ‪ ...‬ﻭﺃﻗﻀﻲ ﻟﻠﺼﺪﻳﻖ ﻋﻠﻰ ﺍﻟﺸﻘﻴﻖ‬
‫ﻭﺃﻓﺮﻕ ﺑﲔ ﻣﻌﺮﻭﰲ ﻭﻣﲏ ‪ ...‬ﻭﺃﲨﻊ ﺑﲔ ﻣﺎﱄ ﻭﺍﳊﻘﻮﻕ‬
‫ﻓﺈﻥ ﺃﻟﻔﻴﺘﲏ ﺣﺮﹰﺍ ﻣﻄﺎﻋﹰﺎ ‪ ...‬ﻓﺈﻧﻚ ﻭﺍﺟﺪﻱ ﻋﺒﺪ ﺍﻟﺼﺪﻳﻖ‬
‫ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻳﻬﻮﻯ ﺟﺎﺭﻳﺔ ﻟﺒﻌﺾ ﺍﳌﻐﻨﲔ ﺑﺴﺮ ﻣﻦ ﺭﺃﻯ‪ ،‬ﻳﻘﺎﻝ ﳍﺎ ﺳﺎﻫﺮ‪ ،‬ﺷﻬﺮ ﻬﺑﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻨﺰﻟﻪ ﻻ ﳜﻠﻮ ﻣﻨﻬﺎ‪،‬‬
‫ﰒ ﺩﻋﻴﺖ ﰲ ﻭﻟﻴﻤﺔ ﻟﺒﻌﺾ ﺃﻫﻠﻬﺎ‪ ،‬ﻓﻐﺎﺑﺖ ﻋﻨﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻣﻦ ﰒ ﺟﺎﺀﺗﻪ ﻭﻣﻌﻬﺎ ﺟﺎﺭﻳﺘﺎﻥ ﳌﻮﻻﻫﺎ‪ ،‬ﻭﻗﺎﻟﺖ ﻟﻪ‪ :‬ﻗﺪ‬
‫ﺃﻫﺪﻳﺖ ﺻﺎﺣﺒﱵ ﺇﻟﻴﻚ‪ ،‬ﻋﻮﺿﹰﺎ ﻋﻦ ﻣﻐﻴﱯ ﻋﻨﻚ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃﻗﺒﻠﻦ ﳛﻔﻔﻦ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ‪ ...‬ﻗﺪ ﺣﺴﻦ ﺍﷲ ﺃﻭﻻﻫﺎ ﻭﺃﺧﺮﺍﻫﺎ‬
‫ﻣﺎ ﻛﻨﺖ ﻓﻴﻬﻦ ﺇﻻ ﻛﻨﺖ ﻭﺍﺳﻄﺔ ‪ ...‬ﻭﻛﻦ ﺩﻭﻧﻚ ﳝﻨﺎﻫﺎ ﻭﻳﺴﺮﺍﻫﺎ‬
‫ﻭﺟﻠﺲ ﻳﻮﻣﹰﺎ ﻣﻊ ﺇﺧﻮﺍﻧﻪ ﻟﻠﺸﺮﺏ‪ ،‬ﻭﺑﻌﺚ ﺧﻠﻔﻬﺎ ﻓﺄﺑﻄﺄﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻨﻐﺺ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺟﻠﺴﺎﺋﻪ ﻳﻮﻣﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻨﺪﻫﻢ ﻋﺪﺓ ﻣﻦ ﺍﻟﻘﻴﺎﻥ‪ ،‬ﰒ ﻭﺍﻓﺖ ﻓﺴﺮﻯ ﻋﻨﻪ‪ ،‬ﻭﻃﻠﺒﺖ ﻧﻔﺴﻪ‪ ،‬ﻭﺷﺮﺏ ﻭﻃﺮﺏ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺃﱂ ﺗﺮﻧﺎ ﻳﻮﻣﻨﺎ ﺇﺫ ﻧﺄﺕ ‪ ...‬ﻭﱂ ﺗﺄﺕ ﻣﻦ ﺑﲔ ﺃﺗﺮﺍﻬﺑﺎ‬
 ‫ﻭﻗﺪ ﻏﻤﺮﺗﻨﺎ ﺩﻭﺍﻋﻲ ﺍﻟﺴﺮﻭ ‪ ...‬ﺭ ﺑﺈﺷﻐﺎﳍﺎ ﻭﺑﺈﳍﺎﻬﺑﺎ‬
‫ﻭﳓﻦ ﻓﺘﻮﺭ ﺇﱃ ﺃﻥ ﺑﺪﺕ ‪ ...‬ﻭﺑﺪﺭ ﺍﻟﺪﺟﻰ ﲢﺖ ﺃﺛﻮﺍﻬﺑﺎ‬
‫ﻭﳌﺎ ﻧﺄﺕ ﻛﻴﻒ ﻛﻨﺎ ﻬﺑﺎ ‪ ...‬ﻭﳌﺎ ﺩﻧﺖ ﻛﻴﻒ ﺻﺮﻧﺎ ﻬﺑﺎ‬
‫ﻓﺘﻐﻀﺒﺖ ﻓﻘﺎﻟﺖ‪ :‬ﻣﺎ ﺍﻟﻘﺼﺔ ﻛﻤﺎ ﺫﻛﺮﺕ‪ ،‬ﻭﻗﺪ ﻛﻨﺘﻢ ﰲ ﻗﺼﻔﻜﻢ ﻣﻊ ﻣﻦ ﺣﻀﺮ‪ ،‬ﻭﺇﳕﺎ ﲡﻤﻠﺘﻢ ﱄ ﳌﺎ ﺣﻀﺮﺕ‪،‬‬
‫ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺣﻨﻴﲏ ﺇﻟﻴﻪ ‪ ...‬ﻭﻣﻦ ﻓﺆﺍﺩﻱ ﻟﺪﻳﻪ‬
‫ﻭﻣﻦ ﺇﺫﺍ ﻏﺎﺏ ﻣﻦ ﰊ ‪ ...‬ﻬﻧﻢ ﺃﺳﻔﺖ ﻋﻠﻴﻪ‬
‫ﺇﺫﺍ ﺣﻀﺮﺕ ﻓﻤﻦ ﺑﲔ ‪ ...‬ﻫﻢ ﺃﺻﺐ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﻏﺎﺏ ﻏﲑﻙ ﻣﻨﻬﻢ ‪ ...‬ﻓﺈﺫﻧﻪ ﰲ ﻳﺪﻳﻪ‬
‫ﻓﺮﺿﻴﺖ‪ ،‬ﻓﺄﻗﺎﻣﻮﺍ ﻳﻮﻣﻬﻢ ﻋﻠﻰ ﺃﺣﺴﻦ ﺣﺎﻝ‪ ،‬ﰒ ﻃﺎﻝ ﺍﻟﻌﻬﺪ ﺑﻴﻨﻬﻤﺎ ﻓﻤﻠﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺷﺎﻋﺮﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻬﺗﻮﺍﻩ ﺃﻳﻀﺎﹰ‪،‬‬
‫ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ ﺗﻌﺎﺗﺒﻪ‪:‬‬
‫ﺑﺎﷲ ﻳﺎ ﻧﺎﻗﺾ ﺍﻟﻌﻬﻮﺩ ﲟﻦ ‪ ...‬ﺑﻌﺪﻙ ﻣﻦ ﺃﻫﻞ ﻭﺩﻧﺎ ﻧﺜﻖ؟‬
‫ﻭﺍﺳﻮﺃﺗﺎ ﻣﺎ ﺍﺳﺘﺤﻴﺖ ﱄ ﺃﺑﺪﺍ ‪ ...‬ﺇﻥ ﺫﻛﺮ ﺍﻟﻌﺎﺷﻘﻮﻥ ﻣﻦ ﻋﺸﻘﻮﺍ‬
‫ﻻ ﻏﺮﱐ ﻛﺎﺗﺐ ﻟﻪ ﺃﺩﺏ ‪ ...‬ﻭﻻ ﻇﺮﻳﻒ ﻣﻬﺬﺏ ﻟﺒﻖ‬

‫ﻛﻨﺖ ﺑﺬﺍﻙ ﺍﻟﻠﺴﺎﻥ ﳔﺘﻠﲏ ‪ ...‬ﺩﻫﺮﹰﺍ ﻭﱂ ﺃﺩﺭ ﺃﻧﻪ ﻣﻠﻖ‬

‫ﻓﺎﻋﺘﺬﺭ ﺇﻟﻴﻬﺎ ﻭﺭﺍﺟﻌﻬﺎ‪ ،‬ﻓﻠﻢ ﺗﺮ ﻣﻨﻪ ﻣﺎ ﺗﻜﺮﻩ ﺣﱴ ﻓﺮﻕ ﺍﳌﻮﺕ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﺣﺪﺙ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻹﺳﻜﺎﰲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻹﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﻗﺪ ﻳﻔﻊ ﻭﺗﺮﻋﺮﻉ‪ ،‬ﻭﻛﺎﻥ ﺑﻪ ﻣﻌﺠﺒﺎﹰ‪ ،‬ﻓﺎﻋﺘﻞ ﻋﻠﺔ ﱂ‬
‫ﺗﻄﻞ ﺣﱴ ﻣﺎﺕ‪ ،‬ﻓﺮﺛﺎﻩ ﻣﺮﺍﺛﻲ ﻛﺜﲑﺓ‪ ،‬ﻭﺟﺰﻉ ﻋﻠﻴﻪ ﺟﺰﻋﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻓﻤﻦ ﻣﺮﺍﺛﻴﻪ ﻓﻴﻪ‪:‬‬
‫ﻛﻨﺖ ﺍﻟﺴﻮﺍﺩ ﳌﻘﻠﱵ ‪ ...‬ﻓﺒﻜﻰ ﻋﻠﻴﻚ ﺍﻟﻨﺎﻇﺮ‬
‫ﻣﻦ ﺷﺎﺀ ﺑﻌﺪﻙ ﻓﻠﻴﻤﺖ ‪ ...‬ﻓﻌﻠﻴﻚ ﻛﻨﺖ ﺃﺣﺎﺫﺭ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﻓﻴﻪ‪:‬‬
‫ﻭﻣﺎﺯﻟﺖ ﻣﺬ ﻟﺪ ﺃﻋﻄﻴﺘﻪ ‪ ...‬ﺃﺩﺍﻓﻊ ﻋﻨﻪ ﲪﺎﻡ ﺍﻷﺟﻞ‬
‫ﺃﻋﻮﺫﻩ ﺩﺍﺋﺒﹰﺎ ﺑﺎﻟﻘﺮﺁ ‪ ...‬ﻥ ﻭﺃﺭﻣﻲ ﺑﻄﺮﰲ ﺇﱃ ﺣﻴﺚ ﺣﻞ‬
‫ﻓﺄﺿﺤﺖ ﻳﺪﻱ ﻗﺼﺪﻫﺎ ﻭﺍﺣﺪ ‪ ...‬ﺇﱃ ﺣﻴﺚ ﺣﻞ ﻓﻠﻢ ﻳﺮﲢﻞ‬
‫ﻭﻣﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺮﺟﻞ ﻳﺴﺘﺜﻘﻠﻪ ﻓﺴﻠﻢ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﻟﺒﻌﺾ ﻣﻦ ﻣﻌﻪ‪ :‬ﺇﻧﻪ ﺟﺮﻣﻲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﻛﺎﻥ ﻋﻨﺪﻱ ﺇﻻ ﺃﻧﻪ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﺴﻮﺍﺩ‪ ،‬ﻓﻀﺤﻚ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻗﺎﻝ‪ :‬ﺇﳕﺎ ﺃﺭﺩﺕ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻳﺴﺎﺋﻞ ﻋﻦ ﺃﺧﻲ ﺟﺮﻡ ‪ ...‬ﺛﻘﻴﻞ ﻭﺍﻟﺬﻱ ﺧﻠﻘﻪ‬
‫ﻭﻛﺘﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺷﻔﺎﻋﺔ ﻟﺮﺟﻞ ﺇﱃ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ‪ :‬ﻓﻼﻥ ﳑﻦ ﻳﺰﻛﻮ ﺷﻜﺮﻩ‪ ،‬ﻭﻳﻌﻨﻴﲏ ﺃﻣﺮﻩ‪ ،‬ﻭﺍﻟﺼﻨﻴﻌﺔ ﻋﻨﺪﻩ ﻭﺍﺟﺪﺓ‬
‫ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﺳﺎﻟﻜﺔ ﻃﺮﻳﻘﻬﺎ‪،‬‬
‫ﻭﺃﻓﻀﻞ ﻣﺎ ﻳﺄﺗﻴﻪ ﺫﻭ ﺍﻟﺪﻳﻦ ﻭﺍﳊﺠﻰ ‪ ...‬ﺇﺻﺎﺑﺔ ﺷﻜﺮ ﱂ ﻳﻀﻊ ﻣﻌﻪ ﺃﺟﺮ‬
 ‫ﻭﻧﻈﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺇﱃ ﺍﳊﺴﻦ ﺑﻦ ﻭﻫﺐ ﻭﻫﻮ ﳐﻤﻮﺭ ﻓﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﻋﻴﻨﺎﻙ ﻗﺪ ﺣﻜﺘﺎ ﻣﱯ ‪ ...‬ﺗﻚ ﻛﻴﻒ ﻛﻨﺖ ﻭﻛﻴﻒ ﻛﺎﻧﺎ‬
‫ﻭﻟﺮﺏ ﻋﲔ ﻗﺪ ﺃﺭﺕ ‪ ...‬ﻙ ﻣﺒﻴﺖ ﺻﺎﺣﺒﻬﺎ ﻋﻴﺎﻧﺎ‬
‫ﻭﻗﺎﻝ‪ :‬ﻭﺭﻓﻊ ﺃﲪﺪ ﺑﻦ ﺍﳌﺪﺑﺮ ﻋﻠﻰ ﺑﻌﺾ ﻋﻤﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻓﺤﻀﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺩﺍﺭ ﺍﳌﺘﻮﻛﻞ ﻓﺮﺃﻯ ﻫﻼﻝ ﺍﻟﺸﻬﺮ ﻋﻠﻰ‬
‫ﻭﺟﻬﻪ‪ ،‬ﻭﺩﻋﺎ ﻟﻪ ﻭﺿﺤﻚ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﺃﲪﺪ ﺑﻦ ﺍﳌﺪﺑﺮ ﺭﻓﻊ ﻋﻠﻰ ﻋﺎﻣﻠﻚ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﺎﺻﺪﻗﲏ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻓﻀﺎﻗﺖ ﻋﻠﻲ ﺍﳊﺠﺔ‪ ،‬ﻭﺧﻔﺖ ﺃﻥ ﺃﺣﻘﻖ ﻗﻮﻟﻪ ﺇﻥ ﺍﻋﺘﺮﻓﺖ‪ ،‬ﰒ ﻻ ﺃﺭﺟﻊ ﻣﻨﻪ ﺇﱃ ﺷﻲﺀ ﻓﻴﻌﻮﺩ ﻋﻠﻰ‬
‫ﺍﻟﻐﺮﻡ‪ ،‬ﻓﻌﺪﻟﺖ ﻋﻦ ﺍﳊﺠﺔ ﺇﱃ ﺍﳊﻴﻠﺔ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻧﺎ ﰲ ﻫﺬﺍ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻛﻤﺎ ﻗﻠﺖ ﻓﻴﻚ‪:‬‬
‫ﺭﺩ ﻗﻮﱄ ﻭﺻﺪﻕ ﺍﻷﻗﻮﺍﻻ ‪ ...‬ﻭﺃﻃﺎﻉ ﺍﻟﻮﺷﺎﺓ ﻭﺍﻟﻌﺬﺍﻻ‬
‫ﺃﺗﺮﺍﻩ ﻳﻜﻮﻥ ﺷﻬﺮ ﺻﺪﻭﺩ ‪ ...‬ﻭﻋﻠﻰ ﻭﺟﻬﻪ ﺭﺃﻳﺖ ﺍﳍﻼﻻ؟‬
‫ﻓﻘﺎﻝ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻠﻬﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﺍﻟﺘﻔﺖ ﺇﱃ ﺍﻟﻮﺯﻳﺮ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻛﻴﻒ ﺗﻘﺒﻞ ﰲ ﺍﳌﺎﻝ ﻗﻮﻝ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺛﻌﻠﺐ ﻳﻘﻮﻝ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺃﺷﻌﺮ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﻣﺎ ﺭﻭﻱ ﺷﻌﺮ ﻛﺎﺗﺐ ﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﺴﺘﺠﻴﺪ ﻗﻮﻟﻪ‪:‬‬
‫ﻟﻨﺎ ﺇﺑﻞ ﻛﻮﻡ ﻳﻀﻴﻖ ﻬﺑﺎ ﺍﻟﻔﻀﺎ ‪ ...‬ﻭﻳﻔﺘﺮ ﻋﻨﻬﺎ ﺃﺭﺿﻬﺎ ﻭﲰﺎﺅﻫﺎ‬
‫ﻓﻤﻦ ﺩﻭﻬﻧﺎ ﺃﻥ ﺗﺴﺘﺒﺎﺡ ﺩﻣﺎﺅﻧﺎ ‪ ...‬ﻭﻣﻦ ﺩﻭﻧﻨﺎ ﺃﻥ ﻧﻨﺴﺘﺬﻡ ﺩﻣﺎﺅﻫﺎ‬
‫ﲪ ًﻰ ﻭﻗﺮﻯ ﻓﺎﳌﻮﺕ ﺩﻭﻥ ﻣﺮﺍﻣﻬﺎ ‪ ...‬ﻭﺃﻳﺴﺮ ﺧﻄﺐ ﻳﻮﻡ ﺣﻖ ﻓﻨﺎﺅﻫﺎ‬
‫ﻭﻳﻘﻮﻝ‪ :‬ﻭﺍﷲ ﻟﻮ ﺃﻥ ﻫﺬﺍ ﻟﺒﻌﺾ ﺍﻷﻭﺍﺋﻞ ﻻﺳﺘﺠﻴﺪ ﻟﻪ‪ :‬ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﻗﻴﻨﺔ ﻛﺎﻥ ﻳﻬﻮﺍﻫﺎ‪:‬‬
‫ﻭﻋﻠﻤﺘﲏ ﻛﻴﻒ ﺍﳍﻮﻯ ﻭﺟﻬﻠﺘﻪ ‪ ...‬ﻭﻋﻠﻤﻜﻢ ﺻﱪﻱ ﻋﻠﻰ ﻇﻠﻤﻜﻢ ﻇﻠﻤﻲ‬
‫ﻭﺃﻋﻠﻢ ﻣﺎﱄ ﻋﻨﺪﻛﻢ ﻓﲑﺩﱐ ‪ ...‬ﻫﻮﺍﻱ ﺇﱃ ﺟﻬﻠﻲ ﻓﺄﺭﺟﻊ ﻋﻦ ﻋﻠﻤﻲ‬
‫ﻭﻣﻦ ﺃﺣﺴﻦ ﻣﺎ ﻗﻴﻞ ﰲ ﻗﺼﺮ ﺍﻟﻠﻴﻞ‪ ،‬ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪:‬‬
‫ﻭﻟﻴﻠﺔ ﻣﻦ ﺍﻟﻠﻴﺎﱄ ﺍﻟﺰﻫﺮ ‪ ...‬ﻗﺎﺑﻠﺖ ﻓﻴﻬﺎ ﺑﺪﺭﻫﺎ ﺑﺒﺪﺭ‬
‫ﱂ ﺗﻚ ﻏﲑ ﺷﻔﻖ ﻭﻓﺠﺮ ‪ ...‬ﺣﱴ ﺗﻮﻟﺖ ﻭﻫﻲ ﺑﻜﺮ ﺍﻟﺪﻫﺮ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻐﻴﺚ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻭﻫﻮ ﻳﻜﺘﺐ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻓﻨﻘﻄﺖ ﺍﻟﻘﻠﻢ ﻧﻘﻄﺔ ﻣﻔﺴﺪﺓ ﻓﻤﺴﺤﻬﺎ‬
‫ﺑﻜﻤﻪ‪ ،‬ﻓﻌﺠﺒﺖ ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﻌﺠﺐ‪ ،‬ﺍﳌﺎﻝ ﻓﺮﻉ‪ ،‬ﻭﺍﻟﻘﻠﻢ ﺃﺻﻞ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻮﺍﺩ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺍﻷﺻﻞ‬
‫ﻼ ﻭﻗﺎﻝ‪:‬‬
‫ﺃﺣﻮﺝ ﺇﱃ ﺍﳌﺮﺍﻋﺎﺓ ﻣﻦ ﺍﻟﻔﺮﻉ‪ ،‬ﰒ ﻓﻜﺮ ﻗﻠﻴ ﹰ‬
‫ﺇﺫﺍ ﻣﺎ ﺍﻟﻔﻜﺮ ﻭﻟﺪ ﺣﺴﻦ ﻟﻔﻆ ‪ ...‬ﻭﺃﺳﻠﻤﻪ ﺍﻟﻮﺟﻮﺩ ﺇﱃ ﺍﻟﻌﻴﺎﻥ‬
‫ﻭﻭﺷﺎﻩ ﻓﻨﻤﻨﻤﻪ ﺑﻴﺎﻥ ‪ ...‬ﻓﺼﻴﺢ ﰲ ﺍﳌﻘﺎﻝ ﺑﻼ ﻟﺴﺎﻥ‬
‫ﺗﺮﻯ ﺣﻠﻞ ﺍﻟﺒﻴﺎﻥ ﻣﻨﺸﺮﺍﺕ ‪ ...‬ﲡﻠﻰ ﺑﻴﻨﻬﺎ ﺣﻠﻞ ﺍﳌﻌﺎﱐ‬
‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺍﻟﻔﻀﻞ ﺑﻦ ﺳﻬﻞ‪:‬‬
‫ﻳﻘﻀﻲ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺑﺪﻳﻬﺘﻪ ‪ ...‬ﻭﺗﺮﻳﻪ ﻓﻜﺮﺗﻪ ﻋﻮﺍﻗﺒﻬﺎ‬
‫ﻓﻴﻈﻞ ﻳﺼﺪﺭﻫﺎ ﻭﻳﻮﺭﺩﻫﺎ ‪ ...‬ﻓﻴﻌﻢ ﺣﺎﺿﺮﻫﺎ ﻭﻏﺎﺋﺒﻬﺎ‬
‫ﻭﺇﺫﺍ ﺃﳌﺖ ﺻﻌﺒﺔ ﻋﻈﻤﺖ ‪ ...‬ﻓﻴﻬﺎ ﺍﻟﺮﺯﻳﺌﺔ ﻛﺎﻥ ﺻﺎﺣﺒﻬﺎ‬
 ‫ﺍﳌﺴﺘﻘﻞ ﻬﺑﺎ ﻭﻗﺪ ﺭﺳﺒﺖ ‪ ...‬ﻭﻟﻮﺕ ﻋﻠﻰ ﺍﻷﻳﺎﻡ ﺟﺎﻧﺒﻬﺎ‬
‫ﻭﻋﺪﻟﺘﻬﺎ ﺑﺎﻟﻌﺪﻝ ﻓﺎﻋﺘﺪﻟﺖ ‪ ...‬ﻭﻭﺳﻌﺖ ﺭﺍﻏﺒﻬﺎ ﻭﺭﺍﻫﺒﻬﺎ‬
‫ﻭﺇﺫﺍ ﺍﳊﺮﻭﺏ ﻋﻠﺖ ﺑﻌﺜﺖ ﳍﺎ ‪ ...‬ﺭﺃﻳﺎ ﺗﻔﻞ ﺑﻪ ﻛﺘﺎﺋﺒﻬﺎ‬
‫ﺭﺃﻳﹰﺎ ﺇﺫﺍ ﻧﺒﺖ ﺍﻟﺴﻴﻮﻑ ﻣﻀﻰ ‪ ...‬ﻋﺰﻡ ﺑﻪ ﻓﺸﻔﻰ ﻣﻀﺎﺭﻬﺑﺎ‬

‫ﺃﺟﺮﻯ ﺇﱃ ﻓﺌﺔ ﺑﺪﻭﻟﺘﻬﺎ ‪ ...‬ﻭﺃﻗﺎﻡ ﰲ ﺃﺧﺮﻯ ﻧﻮﺍﺩﻬﺑﺎ‬

‫ﻭﺇﺫﺍ ﺍﳋﻄﻮﺏ ﺗﺄﺛﻠﺖ ﻭﺭﺳﺖ ‪ ...‬ﻫﺪﺕ ﻓﻮﺍﺿﻠﻪ ﻧﻮﺍﺋﺒﻬﺎ‬
‫ﻭﺇﺫﺍ ﺟﺮﺕ ﺑﻀﻤﲑﻩ ﻳﺪﻩ ‪ ...‬ﺃﺑﺪﺕ ﻟﻪ ﺍﻟﺪﻧﻴﺎ ﻣﻨﺎﻗﺒﻬﺎ‬
‫ﻗﺎﻝ‪ :‬ﻭﺍﺟﺘﻤﻊ ﻫﺎﺭﻭﻥ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺍﻟﺰﻳﺎﺕ ﻭﺍﺑﻦ ﺑﺮﺩ ﺍﳋﺒﺎﺯ‪ ،‬ﰲ ﳎﻠﺲ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪،‬‬
‫ﻓﺠﻌﻞ ﻫﺎﺭﻭﻥ ﻳﻨﺸﺪ ﻣﻦ ﺷﻌﺮ ﺃﺑﻴﻪ ﻭﳏﺎﺳﻨﻪ‪ ،‬ﻭﻳﻔﻀﻠﻪ ﻭﻳﻘﺪﻣﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺑﺮﺩ ﺍﳋﺒﺎﺯ‪ :‬ﺇﻥ ﻛﺎﻥ ﻷﺑﻴﻚ ﻣﺜﻞ‬
‫ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺼﻮﱄ‪:‬‬
‫ﺃﺳﺪ ﺿﺎﺭ ﺇﺫﺍ ﻫﻴﺠﺘﻪ ‪ ...‬ﻭﺃﺏ ﺑﺮ ﺇﺫﺍ ﻣﺎ ﻗﺪﺭﺍ‬
‫ﻳﻌﺮﻑ ﺍﻷﺑﻌﺪ ﺇﻥ ﺃﺛﺮﻯ ﻭﻻ ‪ ...‬ﻳﻌﺮﻑ ﺍﻷﺩﱏ ﺇﺫﺍ ﻣﺎ ﺍﻓﺘﻘﺮﺍ‬
‫ﺃﻭ ﻣﺜﻞ ﻗﻮﻟﻪ‪:‬‬
‫ﺗﻠﺞ ﺍﻟﺴﻨﻮﻥ ﺑﻴﻮﻬﺗﻢ ﻭﺗﺮﻯ ﳍﻢ ‪ ...‬ﻋﻦ ﺟﺎﺭ ﺑﻴﺘﻬﻢ ﺍﺯﻭﺭﺍﺭ ﻣﻨﺎﻛﺐ‬
‫ﻭﺗﺮﺍﻫﻢ ﺑﺴﻴﻮﻓﻬﻢ ﻭﺷﻔﺎﺭﻫﻢ ‪ ...‬ﻣﺴﺘﺸﺮﻓﲔ ﻟﺮﺍﻏﺐ ﺃﻭ ﺭﺍﻫﺐ‬
‫ﺣﺎﻣﲔ ﺃﻭ ﻗﺎﺭﻳﻦ ﺣﻴﺚ ﻟﻘﻴﺘﻬﻢ ‪ ...‬ﻬﻧﺐ ﺍﻟﻌﻔﺎﺓ ﻭﻧﺰﻫﺔ ﻟﻠﺮﺍﻏﺐ‬
‫ﻓﺎﺫﻛﺮﻩ ﻭﻓﺎﺧﺮ ﺑﻪ‪ ،‬ﻭﺇﻻ ﻓﺄﻗﻠﻞ‪ ،‬ﻓﺨﺠﻞ ﻫﺎﺭﻭﻥ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﺃﲪﺪ ﺑﻦ ﺍﳌﺪﺑﺮ ﺑﻌﺪ ﺧﻼﺻﻪ ﻣﻦ ﺍﻟﻨﻜﺒﺔ ﻣﻬﻨﺌﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﺳﺘﻌﺎﻥ ﺑﻪ ﰲ ﺃﻣﺮ ﺍﻟﻨﻜﺒﺔ ﻓﻘﻌﺪ ﻋﻨﻪ‪،‬‬
‫ﻭﺑﻠﻐﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﻌﻰ ﻭﳛﺮﺽ ﻋﻠﻴﻪ ﺍﺑﻦ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻛﻨﺖ ﺃﺧﻲ ﺑﺎﻟﺪﻫﺮ ﺣﱴ ﺇﺫﺍ ﻧﺒﺎ ‪ ...‬ﻧﺒﻮﺕ‪ ،‬ﻓﻠﻤﺎ ﻋﺎﺩ ﻋﺪﺕ ﻣﻊ ﺍﻟﺪﻫﺮ‬
‫ﻼ ‪ ...‬ﻭﻻ ﻳﻮﻡ ﺇﺩﺑﺎﺭﻱ ﻋﺪﺩﺗﻚ ﻣﻦ ﻭﺗﺮ‬ ‫ﻓﻼ ﻳﻮﻡ ﺇﻗﺒﺎﱄ ﻋﺪﺩﺗﻚ ﻃﺎﺋ ﹰ‬
‫ﻭﻣﺎ ﻛﻨﺖ ﺇﻻ ﻣﺜﻞ ﺃﺣﻼﻡ ﻧﺎﺋﻢ ‪ ...‬ﻛﻼ ﺣﺎﻟﺘﻴﻚ ﻣﻦ ﻭﻓﺎﺀ ﻭﻣﻦ ﻏﺪﺭ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﻓﻴﻪ‪:‬‬
‫ﻟﻮ ﻗﻴﻞ ﱄ ﺧﺬ ﺃﻣﺎﻧﹰﺎ ‪ ...‬ﻣﻦ ﺃﻋﻈﻢ ﺍﳊﺪﺛﺎﻥ‬
‫ﳌﺎ ﺃﺧﺬﺕ ﺃﻣﺎﻧﹰﺎ ‪ ...‬ﺇﻻ ﻣﻦ ﺍﳋﻼﻥ‬
‫ﻓﺄﻧﺎ ﺃﺳﺘﺤﺴﻦ ﻗﻮﻟﻪ‪:‬‬
‫ﺣﱴ ﻣﱴ ﺃﻧﺎ ﰲ ﺣﺰﻥ ﻭﰲ ﻏﺼﺺ ‪ ...‬ﺇﺫﺍ ﲡﺪﺩ ﺣﺰﻥ ﻫﻮﻥ ﺍﳌﺎﺿﻲ؟‬
‫ﻭﻗﺪ ﻏﻀﺒﺖ ﻓﻤﺎ ﺑﺎﻟﻴﺘﻢ ﻏﻀﱯ ‪ ...‬ﺣﱴ ﺭﺟﻌﺖ ﺑﻘﻠﺐ ﺳﺎﺧﻂ ﺭﺍﺽ‬
‫ﻭﳑﺎ ﻛﺘﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺇﱃ ﺍﺑﻦ ﺍﻟﺰﻳﺎﺕ‪:‬‬
‫ﻣﻦ ﺭﺃﻯ ﰲ ﺍﳌﻨﺎﻡ ﻣﺜﻞ ﺃﺥ ﱄ ‪ ...‬ﻛﺎﻥ ﻋﻮﱐ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﻭﺧﻠﻲ؟‬
 ‫ﺭﻓﻌﺖ ﺣﺎﻟﻪ ﻓﺤﺎﻭﻝ ﺣﻄﻲ ‪ ...‬ﻭﺃﰉ ﺃﻥ ﻳﻌﺰ ﺇﻻ ﺑﺬﱄ‬
‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﻳﺴﺘﻌﻄﻔﻪ‪:‬‬
‫ﻼ ﻛﻲ ﻳﻜﻮﻥ ﻟﻚ ﺍﻟﻔﻀﻞ‬‫ﻓﻬﺒﲏ ﻣﺴﻴﺌﹰﺎ ﻣﺜﻞ ﻣﺎ ﻗﻠﺖ ﻇﺎﳌﹰﺎ ‪ ...‬ﻓﻌﻔﻮﹰﺍ ﲨﻴ ﹰ‬
‫ﻼ ﻓﺄﻧﺖ ﻟﻪ ﺃﻫﻞ‬
‫ﻓﺈﻥ ﱂ ﺃﻛﻦ ﺑﺎﻟﻌﻔﻮ ﻣﻨﻚ ﻟﺴﻮﺀ ﻣﺎ ‪ ...‬ﺟﻨﻴﺖ ﺑﻪ ﺃﻫ ﹰ‬
‫ﻭﻣﻦ ﻣﻨﺜﻮﺭ ﻛﻼﻣﻪ‪ :‬ﺃﺗﺎﱐ ﻓﻼﻥ ﰲ ﻭﻗﺖ ﺃﺳﺘﺜﻘﻞ ﻓﻴﻪ ﳊﻈﺔ ﺍﻟﻔﺮﺡ ﻭﺣﺪﺙ ﺍﻟﺼﻮﱄ ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﳏﻤﺪ ﻗﺎﻝ‪:‬‬
‫ﺃﻧﺸﺪﱐ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﰲ ﳎﻠﺴﻪ ﰲ ﺩﻳﻮﺍﻥ ﺍﻟﻀﻴﺎﻉ‪:‬‬
‫ﺭﲟﺎ ﲡﺰﻉ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺍﻷﻡ ‪ ...‬ﺭ ﻟﻪ ﻓﺮﺟﺔ ﻛﺤﻞ ﺍﻟﻌﻘﺎﻝ‬
‫ﻭﻧﻜﺖ ﺑﻘﻠﻤﻪ ﰒ ﻗﺎﻝ‪:‬‬
‫ﻭﻟﺮﺏ ﻧﺎﺯﻟﺔ ﻳﻀﻴﻖ ﻬﺑﺎ ﺍﻟﻔﱴ ‪ ...‬ﺫﺭﻋﹰﺎ ﻭﻋﻨﺪ ﺍﷲ ﻣﻨﻬﺎ ﺍﳌﺨﺮﺝ‬
‫ﻛﻤﻠﺖ ﻓﻠﻤﺎ ﺍﺳﺘﺤﻜﻤﺖ ﺣﻠﻘﺎﻬﺗﺎ ‪ ...‬ﻓﺮﺟﺖ ﻭﻛﻨﺖ ﺃﻇﻨﻬﺎ ﻻ ﺗﻔﺮﺝ‬
‫ﻗﺎﻝ‪ :‬ﻓﻌﺠﺒﻨﺎ ﻣﻦ ﺳﺮﻋﺔ ﻃﺒﻌﻪ‪ ،‬ﻭﺟﻮﺩﺓ ﻗﺮﳛﺘﻪ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﻟﺼﻮﱄ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳌﻬﻠﱯ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻲ ﺃﰊ ﻗﺎﻝ‪ :‬ﳌﺎ ﻗﺮﺃ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻋﻠﻰ ﺍﳌﺘﻮﻛﻞ ﺭﺳﺎﻟﺘﻪ‬
‫ﺇﱃ ﺃﻫﻞ ﲪﺺ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻳﺮﻯ ﻣﻦ ﺣﻖ ﺍﷲ ﻋﻠﻴﻪ ﲟﺎ ﻗﻮﻡ ﺑﻪ ﻣﻦ ﺃﻭﺩ‪ ،‬ﻭﻋﺪﻝ ﺑﻪ ﻣﻦ ﺯﻳﻎ‪ ،‬ﻭﱂ ﺑﻪ ﻣﻦ ﻣﻨﺘﺸﺮ‪،‬‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺛﻼﺙ ﻳﻘﺪﻡ ﺑﻌﻀﻬﻦ ﺃﻣﺎﻡ ﺑﻌﺾ‪ ،‬ﺃﻭﻻﻫﻦ ﻣﺎ ﻳﺘﻘﺪﻡ ﺑﻪ ﻣﻦ ﺗﻨﺒﻴﻪ ﻭﺗﻮﻗﻴﻒ‪ ،‬ﰒ ﻣﺎ ﻳﺴﺘﻈﻬﺮ ﺑﻪ ﻣﻦ ﲢﺬﻳﺮ‬
‫ﻭﲣﻮﻳﻒ‪ ،‬ﰒ ﺍﻟﱵ ﻻ ﻳﻘﻊ ﺣﺴﻢ ﺍﻟﺪﺍﺀ ﺑﻐﲑﻫﺎ‪:‬‬
‫ﺃﻧﺎﺓ ﻓﺈﻥ ﱂ ﺗﻐﻦ ﻋﻘﺐ ﺑﻌﺪﻫﺎ ‪ ...‬ﻭﻋﻴﺪﹰﺍ ﻓﺈﻥ ﱂ ﻳﻐﻦ ﺃﻏﻨﺖ ﻋﺰﺍﺋﻤﻪ‬
‫ﻋﺠﺐ ﺍﳌﺘﻮﻛﻞ ﻣﻦ ﺣﺴﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻭﻣﺄ ﺇﱃ ﻋﺒﻴﺪ ﺍﷲ ﺃﻣﺎ ﺗﺴﻤﻊ؟ ﻓﻘﺎﻝ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻀﻴﻠﺔ‬
‫ﺧﺒﺄﻫﺎ ﺍﷲ ﻟﻚ‪ ،‬ﻭﺍﺣﺘﺒﺴﻬﺎ ﻋﻠﻰ ﺃﻳﺎﻣﻚ‪ ،‬ﻭﻫﺬﺍ ﺃﻭﻝ ﺷﻌﺮ ﻧﻔﺬ ﰲ ﻛﺘﺎﺏ ﻋﻦ ﺧﻠﻔﺎﺀ ﺑﲏ ﺍﻟﻌﺒﺎﺱ‪.‬‬
‫ﻭﺣﺪﺙ ﻋﻦ ﻣﻴﻤﻮﻥ ﺑﻦ ﻫﺎﺭﻭﻥ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻹﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ :‬ﺇﻥ ﻓﻼﻧﹰﺎ ﳛﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻚ ﻭﻟﻴﹰﺎ‬
‫ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﻧﺎ ﻭﺍﷲ ﺃﺣﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ﺇﺧﻮﺍﱐ‪ ،‬ﻭﻟﻜﲏ ﻻ ﺁﺧﺬ ﻣﻨﻬﻢ ﺇﻻ ﻣﻦ ﺃﻃﻴﻖ ﻗﻀﺎﺀ ﺣﻘﻪ‪ ،‬ﻭﺇﻻ‬
‫ﺍﺳﺘﺤﺎﻟﻮﺍ ﺃﻋﺪﺍﺀ‪ ،‬ﻭﻣﺎ ﻣﺜﻠﻬﻢ ﺇﻻ ﻛﻤﺜﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻗﻠﻴﻠﻬﺎ ﻣﻘﻨﻊ‪ ،‬ﻭﻛﺜﲑﻫﺎ ﳏﺮﻕ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﺎﻗﻄﺎﺋﻲ‪ :‬ﺷﺎﻭﺭﺕ ﺃﺑﺎ ﺍﻟﺼﻘﺮ ﻗﺒﻞ ﻭﺯﺍﺭﺗﻪ ﰲ ﺃﻣﺮ ﱄ ﻓﻌﺮﻓﲏ ﺍﻟﺼﻮﺍﺏ ﻓﻴﻪ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪:‬‬
‫ﺃﻧﺖ ﺃﻳﺪﻙ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‪:‬‬
‫ﺃﺗﻴﺘﻚ ﺷﱴ ﺍﻟﺮﺃﻱ ﻻﺑﺲ ﺣﲑﺓ ‪ ...‬ﻓﺴﺪﺩﺗﲏ ﺣﱴ ﺭﺃﻳﺖ ﺍﻟﻌﻮﺍﻗﺒﺎ‬
‫ﻋﻠﻰ ﺣﲔ ﺃﻟﻘﻰ ﺍﻟﺮﺃﻱ ﺩﻭﱐ ﺣﺠﺎﺑﻪ ‪ ...‬ﻓﺠﺒﺖ ﺍﳋﻄﻮﺏ ﻭﺍﻋﺘﺴﻔﺖ ﺍﳌﺬﺍﻫﺒﺎ‬

‫ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﱪﺡ ﻭﺍﷲ ﺣﱴ ﺃﻛﺘﺐ ﺍﻟﺒﻴﺘﲔ‪ ،‬ﻓﻜﺘﺒﺘﻬﻤﺎ ﻟﻪ ﺑﲔ ﻳﺪﻳﻪ ﲞﻄﻲ‪.‬‬

‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺫﻛﻮﺍﻥ ﻗﺎﻝ‪ :‬ﳌﺎ ﺗﻮﰲ ﺍﳌﻌﺘﺼﻢ ﺑﺎﷲ‪ ،‬ﻭﻗﺎﻡ ﺍﺑﻨﻪ ﺍﻟﻮﺍﺛﻖ ﺧﻠﻴﻔﺔ ﺑﻌﺪﻩ‪ ،‬ﻛﺘﺐ ﺇﻟﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‬
‫ﻳﻌﺰﻳﻪ ﺑﺄﺑﻴﻪ ﻭﻳﻬﻨﺌﻪ ﺑﺎﳋﻼﻓﺔ‪ :‬ﺇﻥ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺸﻜﺮ ﻣﻦ ﺟﺎﺀ ﺑﻪ ﻋﻦ ﺍﷲ‪ ،‬ﻭﺃﻭﻻﻫﻢ ﺑﺎﻟﺼﱪ ﻣﻦ ﻛﺎﻥ ﺳﻠﻔﻪ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻋﺰﻩ ﺍﷲ ﻭﺁﺑﺎﺅﻩ ﻧﺼﺮﻫﻢ ﺍﷲ ﺃﻭﻟﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻨﺎﻃﻖ ﻋﻦ ﺍﷲ ﺑﺎﻟﺸﻜﺮ‪ ،‬ﻭﻋﺘﺮﺓ ﺭﺳﻮﻟﻪ‬
‫ﺍﳌﺨﺼﻮﺻﻮﻥ ﺑﺎﻟﺼﱪ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ﺍﷲ ﺃﻋﻈﻢ ﺍﻟﺸﻔﺎﺀ ﻭﰲ ﺭﺳﻮﻟﻪ ﺃﺣﺴﻦ ﺍﻟﻌﺰﺍﺀ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻣﻦ ﻭﻓﺎﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﺍﳌﻌﺘﺼﻢ ﺑﺎﷲ‪ ،‬ﻭﻣﻦ ﻣﺸﻴﺌﺔ ﺍﷲ ﰲ ﻭﻻﻳﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻮﺍﺛﻖ ﺑﺎﷲ‪ ،‬ﻣﺎ ﻋﻔﺎ ﻋﻠﻰ ﺃﻭﻟﻪ ﺁﺧﺮﻩ‪ ،‬ﻭﺗﻼﻓﺖ ﺑﺪﺃﺗﻪ‬
‫ﻋﺎﻗﺒﺘﻪ‪ ،‬ﻓﺤﻖ ﺍﷲ ﰲ ﺍﻷﻭﱃ ﺍﻟﺼﱪ‪ ،‬ﻭﻓﺮﺿﻪ ﰲ ﺍﻷﺧﺮﻯ ﺍﻟﺸﻜﺮ‪ ،‬ﻓﺈﻥ ﺭﺃﻯ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﺴﺘﻨﺠﺰ ﺛﻮﺍﺏ ﺍﷲ‬
‫ﺑﺼﱪﻩ‪ ،‬ﻭﻳﺴﺘﺪﻋﻲ ﺯﻳﺎﺩﺗﻪ ﺑﺸﻜﺮﻩ‪ ،‬ﻓﻌﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ‪ :‬ﻭﻣﻦ ﻛﻼﻣﻪ‪ :‬ﻭﻭﺟﺪ ﺃﻋﺪﺍﺀ ﺍﷲ ﺯﺧﺮﻑ‬
‫ﺑﺎﻃﻠﻬﻢ‪ ،‬ﻭﲤﻮﻳﻪ ﻛﺬﻬﺑﻢ ﺳﺮﺍﺑﹰﺎ " ﺑﻘﻴﻌﺔ ﳛﺴﺒﻪ ﺍﻟﻈﻤﺂﻥ ﻣﺎﺀ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺟﺎﺀﻩ ﱂ ﳚﺪﻩ ﺷﻴﺌﹰﺎ " ﻭﻛﻮﻣﻴﺾ ﺑﺮﻕ ﻋﺮﺽ‬
‫ﻓﺄﺳﺮﻉ‪ ،‬ﻭﳌﻊ ﻓﺄﻃﻤﻊ‪ ،‬ﺣﱴ ﺍﳓﺴﺮﺕ ﻣﻐﺎﺭﺑﻪ‪ ،‬ﻭﺗﺸﻌﺒﺖ ﻣﻮﻟﻴﺔ ﻣﺬﺍﻫﺒﻪ‪ ،‬ﻭﺃﻳﻘﻦ ﺭﺍﺟﻴﻪ ﻭﻃﺎﻟﺒﻪ‪ ،‬ﺃﻻ ﻣﻼﺫ ﻭﻻ‬
‫ﻭﺯﺭ‪ ،‬ﻭﻻ ﻣﻮﺭﺩ ﻭﻻ ﺻﺪﺭ‪ ،‬ﻭﻻ ﻣﻦ ﺍﳊﺮﺏ ﻣﻔﺮ‪ ،‬ﻫﻨﺎﻟﻚ ﻇﻬﺮﺕ ﻋﻮﺍﻗﺐ ﺍﳊﻖ ﻣﻨﺠﻴﺔ‪ ،‬ﻭﺧﻮﺍﰎ ﺍﻟﺒﺎﻃﻞ ﻣﺮﺩﻳﺔ‪،‬‬
‫ﺳﻨﺔ ﺍﷲ ﻓﻴﻤﺎ ﺃﺯﺍﻟﻪ ﻭﺃﺩﺍﻟﻪ‪ ،‬ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒﺪﻳﻼﹰ‪ ،‬ﻭﻻ ﻋﻦ ﻗﻀﺎﺋﻪ ﲢﻮﻳﻼﹰ‪ ،‬ﻭﺣﺪﺛﲏ ﺍﻟﺼﻮﱄ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ‬
‫ﳛﲕ ﺍﺑﻦ ﺍﻟﺒﺤﺘﺮﻱ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺃﰊ ﻳﺬﺍﻛﺮ ﲨﺎﻋﺔ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺸﺎﻡ ﲟﻌﺎﻥ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﻤﺮ ﻓﻴﻬﺎ ﻗﻠﺔ ﻧﻮﻡ ﺍﻟﻌﺎﺷﻖ‬
‫ﻭﻣﺎ ﻗﻴﻞ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺄﻧﺸﺪﻭﺍ ﺇﻧﺸﺎﺩﺍﺕ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ﺃﰊ‪ :‬ﻓﺮﻍ ﻣﻦ ﻫﺬﺍ ﻛﺎﺗﺐ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪،‬‬
‫ﻓﻘﺎﻝ‪:‬‬
‫ﺃﺣﺴﺐ ﺍﻟﻨﻮﻡ ﺣﻜﺎﻛﺎ ‪ ...‬ﺇﺫ ﺭﺃﻯ ﻣﻨﻚ ﺟﻔﺎﻛﺎ‬
‫ﻣﲏ ﺍﻟﺼﱪ ﻭﻣﻨﻚ ﺍﻝ ‪ ...‬ﻫﺠﺮ ﻓﺎﺑﻠﻎ ﰊ ﻣﺪﺍﻛﺎ‬
‫ﻛﺬﺑﺖ ﳘﺔ ﻋﲔ ‪ ...‬ﻃﻤﻌﺖ ﰲ ﺃﻥ ﺗﺮﺍﻛﺎ‬
‫ﲔ ‪ ...‬ﺃﻥ ﺗﺮﻯ ﻣﻦ ﻗﺪ ﺭﺁﻛﺎ؟‬
‫ﺃﻱ ﻣﺎ ﺣﻆ ﻟﻌ ﹴ‬
‫ﻟﻴﺖ ﺣﻈﻲ ﻣﻨﻚ ﺃﻥ ﺗﻊ ‪ ...‬ﱂ ﻣﺎ ﰊ ﻣﻦ ﻫﻮﺍﻛﺎ‬
‫ﰒ ﻗﺎﻝ ﺍﻟﺒﺤﺘﺮﻱ‪ :‬ﺗﺼﺮﻓﺖ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﰲ ﻣﻌﺎﻥ ﻣﻦ ﺍﻟﺸﻌﺮ ﺃﺣﺴﻦ ﰲ ﲨﻴﻌﻬﺎ‪ ،‬ﻗﺎﻝ ﻓﻜﺘﺒﺘﻬﺎ ﻋﻨﻪ ﺃﲨﻌﻬﺎ ﻭﳑﺎ‬
‫ﺭﻭﻱ ﻟﻪ ﺍﻟﺼﻮﱄ‪.‬‬
‫ﺃﻭﱃ ﺍﻟﱪﻳﺔ ﻃﺮﺍ ﺃﻥ ﺗﻮﺍﺳﻴﻪ ‪ ...‬ﻋﻨﺪ ﺍﻟﺴﺮﻭﺭ‪ ،‬ﺍﻟﺬﻱ ﻭﺍﺳﺎﻙ ﰲ ﺍﳊﺰﻥ‬
‫ﺇﻥ ﺍﻟﻜﺮﺍﻡ ﺇﺫﺍ ﻣﺎ ﺃﺳﻬﻠﻮﺍ ﺫﻛﺮﻭﺍ ‪ ...‬ﻣﻦ ﻛﺎﻥ ﻳﺄﻟﻔﻬﻢ ﰲ ﺍﳌﻨﺰﻝ ﺍﳋﺸﻦ‬
‫ﻭﺭﻭﻱ ﻟﻪ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳊﻤﺎﺳﺔ‪:‬‬
‫ﻻ ﳝﻨﻌﻨﻚ ﺧﻔﺾ ﺍﻟﻌﻴﺶ ﰲ ﺩﻋ ٍﺔ ‪ ...‬ﻧﺰﻭﻉ ﻧﻔﺲ ﺇﱃ ﺃﻫﻞ ﻭﺃﻭﻃﺎﻥ‬
‫ﺗﻠﻘﻰ ﺑﻜﻞ ﺑﻼﺩ ﺇﻥ ﺣﻠﻠﺖ ﻬﺑﺎ ‪ ...‬ﺃﺭﺿﹰﺎ ﺑﺄﺭﺽ ﻭﺟﲑﺍﻧﹰﺎ ﲜﲑﺍﻥ‬
‫ﻗﺎﻝ ﺍﻟﺼﻮﱄ‪ :‬ﺣﺪﺛﲏ ﺟﺮﻳﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺩﺅﺍﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺻﺪﻕ ﺍﻟﻨﺎﺱ ﻷﰊ‪ ،‬ﻓﻌﺘﺐ ﻋﻠﻰ ﺍﺑﻨﻪ ﺃﰊ‬
‫ﺍﻟﻮﻟﻴﺪ ﰲ ﺷﻲﺀ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻪ ﺃﺣﺴﻦ ﻗﻮﻝ ﺫﻣﻪ ﻓﻤﺪﺡ ﺃﺑﺎﻩ‪ ،‬ﻭﻣﺎ ﺃﺣﺴﻦ ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ﺟﺮﻳﺮ‪:‬‬
‫ﻋﻔﺖ ﻣﺴﺎﻭ ﺗﺒﺪﺕ ﻣﻨﻚ ﻭﺍﺿﺤﺔ ‪ ...‬ﻋﻠﻰ ﳏﺎﺳﻦ ﻧﻘﺎﻫﺎ ﺃﺑﻮﻙ ﻟﻜﺎ‬
‫ﻟﺌﻦ ﺗﻘﺪﻣﺖ ﺃﺑﻨﺎﺀ ﺍﻟﻜﺮﺍﻡ ﺑﻪ ‪ ...‬ﻓﻘﺪ ﺗﻘﺪﻡ ﺁﺑﺎﺀ ﺍﻟﻜﺮﺍﻡ ﺑﻜﺎ‬
‫ﻭﺭﻭﻱ ﻹﺑﺮﺍﻫﻴﻢ ﰲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪:‬‬
‫ﺇﻥ ﻛﺎﻥ ﺭﺯﻗﻲ ﻋﻠﻴﻚ ﻓﺎﺭﻡ ﺑﻪ ‪ ...‬ﰲ ﻣﺎ ﺻﻔﺎ ﺣﺒﻪ ﻋﻠﻰ ﺭﺻﺪ‬
‫ﻟﻮ ﻛﻨﺖ ﺣﺮﹰﺍ ﻛﻤﺎ ﺯﻋﻤﺖ ﻭﻗﺪ ‪ ...‬ﻛﺮﺭﺗﲏ ﺑﺎﳌﻄﺎﻝ ﱂ ﺃﻋﺪ‬
‫ﻟﻜﻨﲏ ﻋﺪﺕ ﰒ ﻋﺪﺕ ﻓﺈﻥ ‪ ...‬ﻋﺪﺕ ﺇﱃ ﻣﺜﻠﻬﺎ ﺇﺫﹰﺍ ﻓﻌﺪ‬
 ‫ﺃﻋﺘﻘﲏ ﺳﻮﺀ ﻣﺎ ﺃﺗﻴﺖ ﻣﻦ ﺍﻝ ‪ ...‬ﺭﻕ ﻓﻴﺎ ﺑﺮﺩﻫﺎ ﻋﻠﻰ ﻛﺒﺪﻱ‬
‫ﻓﺼﺮﺕ ﻋﺒﺪﹰﺍ ﻟﻠﺴﻮﺀ ﻓﻴﻚ ﻭﻣﺎ ‪ ...‬ﺃﺣﺴﻦ ﺳﻮﺀ ﻗﺒﻠﻲ ﺇﱃ ﺃﺣﺪ‬
‫ﻭﻟﻪ ﻓﻴﻪ‪:‬‬
‫ﻭﻗﺎﺋﻞ ﻻ ﺃﺑﺪﹰﺍ ‪ ...‬ﺇﻥ ﺟﺪ ﺃﻭ ﺇﻥ ﻫﺰﻻ‬
‫ﻓﻬﻮ ﺇﺫﺍ ﺍﺿﻄﺮ ﺇﱃ ‪ ...‬ﻗﻮﻝ ﻧﻌﻢ ﻗﺎﻝ ﺑﻠﻰ‬
‫ﺗﻌﻮﺩﻭﺍ ﻣﻨﻪ ﳌﺎ ﺽ ‪ ...‬ﻣﻦ ﺑﺎ ﹰﻻ ﻗﻮﻝ ﻻ‬
‫ﻭﳑﺎ ﻳﺴﺘﺤﺴﻦ ﻣﻦ ﺷﻌﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ‪:‬‬
‫ﺇﺑﺘﺪﺍﺀ ﺑﺎﻟﺘﺠﲏ ‪ ...‬ﻭﻗﻀﺎﺀ ﺑﺎﻟﺘﻈﲏ‬
‫ﻭﺍﺷﺘﻔﺎﺀ ﺑﺘﺠﲏ ‪ ...‬ﻙ ﻷﻋﺪﺍﺋﻚ ﻣﲏ‬
‫ﺑﺄﰊ ﻗﻞ ﱄ ﻛﻲ ﺃﻉ ‪ ...‬ﱂ ﱂ ﺃﻋﺮﺿﺖ ﻋﲏ؟‬
‫ﻗﺪ ﲤﲎ ﺫﺍﻙ ﺃﻋﺪﺍ ‪ ...‬ﺋﻲ ﻓﻘﺪ ﻧﺎﻟﻮﺍ ﺍﻟﺘﻤﲏ‬
‫ﻼ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ﺍﻟﺒﻠﺨﻲ ﻭﺫﻛﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻣﻦ ﺃﺑﻠﻎ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﺣﱴ ﺻﺎﺭ ﻛﻼﻣﻪ ﻣﺜ ﹰ‬
‫ﻛﺘﺐ ﻛﺘﺎﺏ ﻓﺘﺢ ﻋﺠﻴﺒﹰﺎ ﺃﺛﲎ ﻋﻠﻰ ﺍﷲ ﻭﲪﺪﻩ ﰒ ﻗﺎﻝ ﰲ ﺧﻼﻝ ﺫﻟﻚ‪ :‬ﻭﻗﺴﻢ ﺍﷲ ﺍﻟﻔﺎﺳﻖ ﺃﻗﺴﺎﻣﹰﺎ ﺛﻼﺛﺔ‪ ،‬ﺭﻭﺣﹰﺎ‬
‫ﻣﻌﺠﻠﺔ ﺇﱃ ﻧﺎﺭ ﺍﷲ‪ ،‬ﻭﺟﺜﺔ ﻣﻨﺼﻮﺑﺔ ﺑﻔﻨﺎﺀ ﻣﻌﻘﻠﻪ ﻭﻫﺎﻣﺔ ﻣﻨﻘﻮﻟﺔ ﺇﱃ ﺩﺍﺭ ﺧﻼﻓﺘﻪ‪.‬‬

‫ﻭﺣﺪﺙ ﺍﳉﻬﺸﻴﺎﺭﻱ ﻋﻦ ﻭﻫﺐ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫﺐ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻛﺘﺐ ﻹﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻋﻠﻰ ﺩﻳﻮﺍﻥ‬
‫ﻼ ﺑﻠﻴﻐﺎﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﰲ ﺍﳋﺮﺍﺝ ﺗﻘﺪﻡ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﲪﺪ ﺑﻦ ﺍﳌﺪﺑﺮ ﺗﺒﺎﻋﺪ‪ ،‬ﻭﻛﺎﻥ ﺃﲪﺪ‬
‫ﺍﻟﻀﻴﺎﻉ‪ ،‬ﻭﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﻣﻘﺪﻣﹰﺎ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﺍﳌﺪﺑﺮ ﻟﻠﻤﺘﻮﻛﻞ‪ :‬ﻗﻠﺪﺕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺩﻳﻮﺍﻥ ﺍﻟﻀﻴﺎﻉ ﻭﻫﻮ ﻣﺘﺨﻠﻒ‪ ،‬ﺁﻳﺔ‬
‫ﻼ ﻭﻻ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻃﻌﻦ ﻋﻠﻴﻪ ﻃﻌﻨﹰﺎ ﻗﺒﻴﺤﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺍﳌﺘﻮﻛﻞ‪ :‬ﰲ ﻏﺪ ﺃﲨﻊ ﺑﻴﻨﻜﻤﺎ‪ ،‬ﻭﺍﺗﺼﻞ‬
‫ﻣﻦ ﺍﻵﻳﺎﺕ ﻻ ﳛﺴﻦ ﻗﻠﻴ ﹰ‬
‫ﺍﳋﱪ ﺑﺈﺑﺮﺍﻫﻴﻢ ﻓﺄﻳﻘﻦ ﲝﺎﻭﻝ ﺍﳌﻜﺮﻭﻩ‪ ،‬ﻭﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻔﻲ ﺑﺄﲪﺪ ﺑﻦ ﺍﳌﺪﺑﺮ ﰲ ﺻﻨﺎﻋﺘﻪ‪ ،‬ﻭﻏﺪﺍ ﺇﱃ ﺩﺍﺭ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﺁﻳﺴﹰﺎ ﻣﻦ ﻧﻔﺴﻪ ﻭﻧﻌﻤﺘﻪ‪ ،‬ﻭﺣﻀﺮ ﺃﲪﺪ ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﺘﻮﻛﻞ‪ :‬ﻗﺪ ﺣﻀﺮ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺣﻀﺮﺕ‪ ،‬ﻭﻣﻦ ﺃﺟﻠﻜﻢ ﻗﻌﺪﺕ‪،‬‬
‫ﻓﻬﺎﺕ‪ :‬ﺍﺫﻛﺮ ﻣﺎ ﻛﻨﺖ ﻓﻴﻪ ﺃﻣﺲ‪ ،‬ﻓﻘﺎﻝ ﺃﲪﺪ‪ :‬ﺃﻱ ﺷﻲﺀ ﺃﺫﻛﺮ ﻋﻨﻪ؟ ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻑ ﺃﲰﺎﺀ ﻋﻤﺎﻟﻪ ﰲ ﺍﻟﻨﻮﺍﺣﻲ‪ ،‬ﻭﻻ‬
‫ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺩﺳﺎﺗﺮﻫﻢ‪ ،‬ﻣﻦ ﺗﻘﺪﻳﺮﺍﻬﺗﻢ‪ ،‬ﻭﻛﻴﻮﳍﻢ‪ ،‬ﻭﲪﻞ ﻣﻦ ﲪﻞ ﻣﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﱂ ﳛﻤﻞ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﺃﲰﺎﺀ ﺍﻟﻨﻮﺍﺣﻲ‬
‫ﺍﻟﱵ ﺗﻘﻠﺪﻫﺎ‪ ،‬ﻭﻗﺪ ﺍﻗﺘﻄﻊ ﺻﺎﺣﺒﻪ ﺑﻨﺎﺣﻴﺔ ﻛﺬﺍ ﻛﺬﺍ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﺍﺧﺘﻠﺖ ﻧﺎﺣﻴﺔ ﻛﺬﺍ ﰲ ﺍﻟﻌﻤﺎﺭﺓ‪ ،‬ﻭﺃﻃﺎﻝ ﰲ ﺫﻛﺮ ﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺍﳌﺘﻮﻛﻞ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺳﻜﻮﺗﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺟﻮﺍﰊ ﰲ ﺑﻴﱵ ﺷﻌﺮ ﻗﻠﺘﻬﻤﺎ!‬
‫ﻓﺈﻥ ﺃﺫﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻧﺸﺪﻬﺗﻤﺎ‪ ،‬ﻓﻘﺎﻝ ﻫﺎﺕ‪ :‬ﻓﺄﻧﺸﺪﻩ ﺍﻟﺒﻴﺘﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ‪ ،‬ﺭﺩ ﻗﻮﱄ ﻭﺻﺪﻕ ﺍﻷﻗﻮﺍﻻ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﳌﺘﻮﻛﻞ ﺯﻩ ﺯﻩ ﺃﺣﺴﻨﺖ‪ ،‬ﺇﻳﺘﻮﱐ ﲟﻦ ﻳﻌﻤﻞ ﰲ ﻫﺬﺍ ﳊﻨﺎﹰ‪ ،‬ﻭﻫﺎﺗﻮﺍ ﻣﺎ ﻧﺄﻛﻞ‪ ،‬ﻭﺟﻴﺌﻮﺍ ﺑﺎﻟﻨﺴﺎﺀ‪ ،‬ﻭﺩﻋﻮﻧﺎ ﻣﻦ ﻓﻀﻮﻝ‬
‫ﺍﺑﻦ ﺍﳌﺪﺑﺮ‪ ،‬ﻭﺍﺧﻠﻌﻮﺍ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻓﺨﻠﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﻣﻨﺰﻟﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺴﻦ ﻓﻤﻜﺚ ﻳﻮﻣﻪ ﻣﻐﻤﻮﻣﺎﹰ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻫﺬﺍ ﻳﻮﻡ ﺳﺮﻭﺭ ﻭﺟﺬﻝ ﲟﺎ ﺟﺪﺩ ﺍﷲ ﻟﻚ ﻣﻦ ﺍﻻﻧﺘﺼﺎﺭ ﻋﻠﻰ‬
‫ﺧﺼﻤﻚ‪ ،‬ﻓﻘﺎﻝ ﻳﺎ ﺑﲏ‪ :‬ﺍﳊﻖ ﺃﻭﱃ ﲟﺜﻞ ﻭﺃﺷﺒﻪ‪ ،‬ﺇﱐ ﱂ ﺃﺩﻓﻊ ﺃﲪﺪ ﲝﺠﺔ ﻭﻻ ﻛﺬﺏ ﰲ ﺷﻲﺀ ﳑﺎ ﺫﻛﺮ‪ ،‬ﻭﻻ ﺃﻧﺎ ﳑﻦ‬
‫ﻼ ﻋﻦ ﺃﻥ ﺃﻏﺘﻢ‬
‫ﻳﻌﺸﺮﻩ ﰲ ﺍﳋﺮﺍﺝ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻳﻌﺸﺮﱐ ﰲ ﺍﻟﺒﻼﻏﺔ ﻭﺇﳕﺎ ﻓﻠﺠﺖ ﺑﺮﻃﺎﺯ ٍﺓ ﻭﳐﺮﻗﺔٍ‪ ،‬ﺃﻓﻼ ﺃﺑﻜﻲ‪ ،‬ﻓﻀ ﹰ‬
 ‫ﻣﻦ ﺯﻣﺎﻥ ﻳﺪﻓﻊ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳉﻬﺸﻴﺎﺭﻱ‪ :‬ﺭﺃﻳﺖ ﺩﻓﺘﺮﹰﺍ ﲞﻂ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺼﻮﱄ ﻓﻴﻪ ﺷﻌﺮﻩ‪ ،‬ﻗﺎﻝ ﰲ ﺣﺒﺲ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳌﻠﻚ‪ ،‬ﺇﻳﺎﻩ ﻳﺼﻒ ﻏﻠﻴﻆ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﳊﺒﺲ ﻭﺛﻘﻞ ﺍﳊﺪﻳﺪ ﻭﺍﻟﻘﻴﺪ‪ ،‬ﻭﻳﺬﻛﺮ ﻣﻮﺳﻰ ﰲ ﺷﻌﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﲎ ﺑﺄﰊ‬
‫ﺍﳊﺴﻦ‪ ،‬ﻓﻜﻨﺎﻩ ﺑﺄﰊ ﻋﻤﺮﺍﻥ‪ ،‬ﻓﻘﺎﻝ ﰲ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ‪:‬‬
‫ﻛﻢ ﺗﺮﻯ ﻳﺒﻘﻰ ﻋﻠﻰ ﺫﺍﺑﺪﱐ؟ ‪ ...‬ﻗﺪ ﺑﻠﻲ ﻣﻦ ﻃﻮﻝ ﳘﻲ ﻭﻓﲏ‬
‫ﺃﻧﺎ ﰲ ﺃﺳﺮ ﻭﺃﺳﺒﺎﺏ ﺭﺩﻱ ‪ ...‬ﻭﺣﺪﻳﺪ ﻓﺎﺩﺡ ﻳﻜﻠﻤﲏ‬
‫ﻭﺃﺑﻮ ﻋﻤﺮﺍﻥ ﻣﻮﺳﻰ ﺣﻨﻖ ‪ ...‬ﺣﺎﻗﺪ ﻳﻄﻠﺒﲏ ﺑﺎﻹﺣﻦ‬
‫ﻟﻴﺲ ﻳﺸﻔﻴﻪ ﺳﻮﻯ ﺳﻔﻚ ﺩﻣﻲ ‪ ...‬ﺃﻭ ﻳﺮﺍﱐ ﻣﺪﺭﺟﹰﺎ ﰲ ﻛﻔﲏ‬
‫ﻭﻗﺪ ﻛﺘﺐ ﺃﲪﺪ ﺑﻦ ﻣﺪﺑﺮ ﲞﻄﻪ ﰲ ﻇﻬﺮ ﻫﺬﺍ ﺍﻟﺪﻓﺘﺮ‪:‬‬
‫ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺇﻥ ﺗﻜﻦ ﺍﻟﻠﻴﺎﱄ ‪ ...‬ﻋﻄﻔﻦ ﻋﻠﻴﻚ ﺑﺎﳋﻄﺐ ﺍﳉﺴﻴﻢ‬
‫ﻓﻠﻢ ﺃﺭ ﺻﺮﻑ ﻫﺬﺍ ﺍﻟﺪﻫﺮ ﳚﺮﻱ ‪ ...‬ﲟﻜﺮﻭﻩ ﻋﻠﻰ ﻏﲑ ﺍﻟﻜﺮﱘ‬
‫ﻭﻹﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﳏﻤﺪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ‬
‫ﺷﻌﺮﻩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻭﻟﺔ ﻛﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﺒﻴﺦ ﻛﺘﺎﺏ ﺍﻟﻌﻄﺮ‪ ،‬ﻭﻣﺎﺕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺼﻮﱄ ﰲ ﺳﻨﺔ ﺛﻼﺙ‬
‫ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ ﰲ ﺷﻌﺒﺎﻥ ﻭﻫﻮ ﻳﺘﻮﱃ ﺩﻳﻮﺍﻥ ﺍﻟﻀﻴﺎﻉ ﻭﺍﻟﻨﻔﻘﺎﺕ ﺑﺴﺎﻣﺮﹰﺍ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺠﲑﻣﻲ‬

‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﺃﺧﺬ ﻋﻨﻪ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﳌﻬﻠﱯ‪ ،‬ﻭﺟﻨﺎﺩﺓ ﺍﻟﻠﻐﻮﻱ ﺍﳍﺮﻭﻱ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻭﻛﺎﻥ ﻣﻘﺎﻣﻪ ﲟﺼﺮ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﺍﻟﻨﺠﲑﻣﻲ ﻧﺴﺒﺔ ﺇﱃ ﳒﲑﻡ‪ ،‬ﻭﻳﻘﺎﻝ ﳒﺎﺭﻡ‪ ،‬ﻭﻫﻲ ﳏﻠﺔ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﱂ ﻳﺼﺐ‬
‫ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﻗﻮﻟﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺃﻗﺎﻣﻮﺍ ﲟﻮﺿﻊ ﻣﻦ ﳏﺎﻝ ﺍﻟﺒﺼﺮﺓ ﻓﻨﺴﺐ ﺇﻟﻴﻬﻢ‪،‬‬
‫ﻭﳒﲑﻡ ﻗﺮﻳﺔ ﻛﺒﲑﺓ ﻋﻠﻰ ﺳﺎﺣﻞ ﲝﺮ ﻓﺎﺭﺱ‪ ،‬ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺳﲑﺍﻑ ﳓﻮ ﲬﺴﺔ ﻋﺸﺮ ﻓﺮﺳﺨﺎﹰ‪ ،‬ﺭﺃﻳﺘﻬﺎ ﻳﺴﻤﻮﻬﻧﺎ ﺃﻫﻠﻬﺎ‬
‫ﻭﺍﻟﺘﺠﺎﺭ ﻧﲑﻡ‪ ،‬ﻓﻴﺴﻘﻄﻮﻥ ﺍﳉﻴﻢ ﲣﻔﻴﻔﺎﹰ‪ ،‬ﺃﻭ ﲣﻠﻔﺎﹰ‪ ،‬ﻭﻟﻴﺲ ﻣﺜﻠﻬﺎ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻷﻫﻠﻬﺎ ﳏﻠﺔ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﻫﻢ‬
‫ﻓﺮﺱ ﻣﻦ ﻓﺮﺱ ﺍﳊﺎﻝ‪ ،‬ﺃﻛﺜﺮ ﺃﻛﻠﻬﻢ ﺍﻟﻨﺒﻖ ﻭﺍﻟﺴﻤﻚ ﺣﺪﺛﲏ ﺑﻌﺾ ﺃﻫﻞ ﻣﺼﺮ ﻋﻨﺪ ﻛﻮﱐ ﻬﺑﺎ ﰲ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ‬
‫ﻭﺳﺘﻤﺎﺋﺔ ﻗﺎﻝ‪ :‬ﺣﺪﺛﺖ ﺃﻥ ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﺒﺎﺱ ﺩﺧﻞ ﻋﻠﻰ ﻛﺎﻓﻮﺭ ﺍﻷﺧﺸﻴﺪﻱ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺩﺍﻡ ﺍﷲ ﺃﻳﺎﻡ ﺳﻴﺪﻧﺎ‬
‫ﺍﻷﺳﺘﺎﺫ‪ ،‬ﻓﺨﻔﺾ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﺘﺒﺴﻢ ﻛﺎﻓﻮﺭ ﺇﱃ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺠﲑﻣﻲ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪:‬‬
‫ﻻ ﻏﺮﻭ ﺃﻥ ﳊﻦ ﺍﻟﺪﺍﻋﻲ ﻟﺴﻴﺪﻧﺎ ‪ ...‬ﻭﻏﺺ ﻣﻦ ﻫﻴﺒﺔ ﺑﺎﻟﺮﻳﻖ ﻭﺍﻟﺒﻬﺮ‬
‫ﻓﻤﺜﻞ ﺳﻴﺪﻧﺎ ﺣﺎﻟﺖ ﻣﻬﺎﺑﺘﻪ ‪ ...‬ﺑﲔ ﺍﻟﺒﻠﻴﻎ ﻭﺑﲔ ﺍﻟﻘﻮﻝ ﺑﺎﳊﺼﺮ‬

‫ﻓﺈﻥ ﻳﻜﻦ ﺧﻔﺾ ﺍﻷﻳﺎﻡ ﻋﻦ ﺩﻫﺶ ‪ ...‬ﻣﻦ ﺷﺪﺓ ﺍﳋﻮﻑ ﻻ ﻣﻦ ﻗﻠﺔ ﺍﻟﺒﺼﺮ‬
‫ﻓﻘﺪ ﺗﻔﺎﺀﻟﺖ ﰲ ﻫﺬﺍ ﻟﺴﻴﺪﻧﺎ ‪ ...‬ﻭﺍﻟﻔﺄﻝ ﻧﺄﺛﺮﻩ ﻋﻦ ﺳﻴﺪ ﺍﻟﺒﺸﺮ‬
‫ﺑﺄﻥ ﺃﻳﺎﻣﻪ ﺧﻔﺾ ﺑﻼ ﻧﺼﺐ ‪ ...‬ﻭﺃﻥ ﺩﻭﻟﺘﻪ ﺻﻮ ﺑﻼ ﻛﺪﺭ‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﻣﺮ ﻟﻪ ﺑﺜﻼﲦﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻻﺑﻦ ﻋﺒﺎﺱ ﲟﺜﻠﻬﺎ‪ ،‬ﻫﻜﺬﺍ ﺃﺧﱪﱐ ﺍﳌﺼﺮﻱ ﰲ ﺧﱪ ﻫﺬﺍ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺃﻧﻪ ﻷﰊ ﺇﺳﺤﺎﻕ‬
‫ﺍﻟﻨﺠﲑﻣﻲ‪ ،‬ﻭﻭﺟﺪﺕ ﰲ ﺃﺧﺒﺎﺭ ﺭﻭﺍﻫﺎ ﺃﺑﻮ ﺍﳉﻮﺍﺋﺰ ﺍﻟﻮﺍﺳﻄﻲ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﺃﺩﻳﻦ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺷﻴﺨﹰﺎ ﻗﺪ ﻧﻴﻒ ﻋﻠﻰ ﺍﻟﺜﻤﺎﻧﲔ‪ ،‬ﰲ ﺳﻨﺔ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻗﺎﻝ‪ :‬ﺣﻀﺮﺕ ﻣﻊ ﻭﺍﻟﺪﻱ ﻭﺃﻧﺎ ﻃﻔﻞ ﳎﻠﺲ ﻛﺎﻓﻮﺭ ﺍﻹﺧﺸﻴﺪﻱ‪،‬‬
‫ﻭﻫﻮ ﻏﺎﺹ ﺑﺄﻫﻠﻪ‪ ،‬ﻓﺪﺧﻞ ﺭﺟﻞ ﻏﺮﻳﺐ‪ ،‬ﻓﺴﻠﻢ ﻭﺩﻋﺎ ﻟﻪ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻘﺼﺔ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻡ‬
‫ﺭﺟﻞ ﻓﺄﻧﺸﺪ ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﻨﺠﲑﻣﻲ‪ ،‬ﻭﺃﻧﺸﺪ ﺍﻟﺸﻌﺮ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﺟﻬﻞ ﺍﻟﺮﺟﻠﲔ‪.‬‬
‫ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﻣﻦ ﺇﻣﻼﺀ ﺍﻟﻨﺠﲑﻣﻲ ﻗﺎﻝ ﻛﺎﺗﺒﻬﺎ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻭﻫﻲ ﻟﻪ‪:‬‬
‫ﺑﺪﻟﲏ ﺍﻟﺪﻫﺮ ﺃﻣﲑﹰﺍ ﻣﻌﻮﺯﹰﺍ ‪ ...‬ﺑﺴﻴﺪ ﻛﺎﻥ ﺧﻀﻤﹰﺎ ﻛﻮﺛﺮﺍ‬
‫ﻼ ‪ ...‬ﴰﻤﺖ ﻣﻨﻬﺎ ﻏﻤﺮﹰﺍ ﻣﻘﺘﺮﺍ‬ ‫ﺇﺫﺍ ﴰﻤﺖ ﻛﻔﺔ ﻣﺆﻣ ﹰ‬
‫ﲟﺎ ﺃﺷﻢ ﻣﺴﻜﻬﺎ ﻭﺍﻟﻌﻨﱪﺍ ‪ ...‬ﻳﺎ ﺑﺪ ﹰﻻ ﻛﺎﻥ ﻟﻘﺎ ًﺀ ﺃﻋﻮﺭﺍ‬
‫ﻭﺃﻧﺸﺪﻫﻢ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﺇﱐ ﻓﱴ ﺿﱪ ﻋﻠﻰ ﺍﻷﻳﻦ ﻭﺍﻟﻮﺟﻰ ‪ ...‬ﺇﺫﺍ ﺍﻋﺘﺼﺮﻭﺍ ﻟﻠﻮﺡ ﻣﺎﺀ ﻓﻈﺎﻇﻬﺎ‬
‫ﺇﺫﺍ ﺿﺮﺑﻮﻫﺎ ﺳﺎﻋﺔ ﺑﺪﻣﺎﺋﻬﺎ ‪ ...‬ﻭﺣﻞ ﻋﻦ ﺍﻟﻜﻮﻣﺎﺀ ﻋﻘﺪ ﺷﻈﺎﻇﻬﺎ‬
‫ﻓﺈﻧﻚ ﺿﺤﺎﻙ ﺇﱃ ﻛﻞ ﺻﺎﺣﺐ ‪ ...‬ﻭﺃﻧﻄﻖ ﻣﻦ ﻗﺲ ﻏﺪﺍﺓ ﻋﻜﺎﻇﻬﺎ‬
‫ﺇﺫﺍ ﺍﺷﺘﻐﺐ ﺍﳌﻮﱃ ﻣﺸﺎﻏﺐ ﻣﻐﺸ ﹴﻢ ‪ ...‬ﻓﻌﺬﺭﻩ ﻓﻴﻬﺎ ﺁﺧﺬﹰﺍ ﺑﻜﻈﺎﻇﻬﺎ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﺰﺍﻝ ﺍﻟﻠﻐﻮﻱ‬

‫ﻻ ﺃﻋﺮﻑ ﻣﻦ ﺣﺎﻟﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺴﻠﻔﻲ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻔﺘﺢ ﺑﻦ ﲪﺰﺓ ﺑﻦ ﺍﻟﻔﺘﺢ ﺍﳍﻤﺬﺍﱐ‬
‫ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﺰﺍﻝ ﺍﻟﻠﻐﻮﻱ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﺒﺨﺒﺦ ﻬﺑﻤﺎ‪:‬‬
‫ﻭﺍﻟﱪﻕ ﰲ ﺍﻟﺪﳚﻮﺭ ﺃﻫﻄﻞ ﻣﺰﻧﺔ ‪ ...‬ﺃﺑﺪﺕ ﻧﺒﺎﺗﹰﺎ ﺃﺭﺿﻬﺎ ﻛﺎﻟﺰﺭﻧﺐ‬
‫ﻓﻮﺟﺪﺕ ﲝﺮﹰﺍ ﻓﻴﻪ ﻧﺎﺭ ﻓﻮﻗﻪ ‪ ...‬ﻏﻴﻢ ﻳﺮﻯ ﻓﻴﻪ ﺑﻠﻴ ﹴﻞ ﻏﻴﻬﺐ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻌﺮﻭﺿﻲ‬

‫ﺣﻜﻰ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨﺎﻣﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻘﻮﺍﰲ ﻓﻬﻮ ﻣﻦ ﻃﺒﻘﺔ ﺍﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ ﻭﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﺍﻷﺧﻔﺶ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺜﻤﺎﻥ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﻮﺯﺍﻥ‬

‫ﺍﻟﻘﲑﻭﺍﱐ ﺍﻟﻨﺤﻮﻱ ﻛﺎﻥ ﻓﻘﻴﻬﹰﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻌﺮﺍﻗﻲ ﻭﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﺮﻭﺽ ﻏﲑ ﻣﺪﺍﻓﻊ ﻣﻊ‬
‫ﻗﻠﺔ ﺍﺩﻋﺎﺀ ﻭﺧﻔﺾ ﺟﻨﺎﺡ‪ ،‬ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﳌﻜﻔﻮﻑ ﻳﻘﺮ ﻟﻪ ﺑﺎﻟﻔﻀﻞ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﱃ ﻣﺎ ﻟﻌﻠﻪ ﱂ‬
‫ﻳﺒﻠﻐﻪ ﺃﺣﺪ ﻗﺒﻠﻪ ﻭﺃﻣﺎ ﰲ ﺯﻣﺎﻧﻪ ﻓﻼ ﻳﺸﻚ ﻓﻴﻪ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻭﻛﺎﻥ ﳛﻔﻆ ﻛﺘﺎﺏ ﺍﻟﻌﲔ‬
‫ﻟﻠﺨﻠﻴﻞ ﺍﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﻏﺮﻳﺐ ﺍﳌﺼﻨﻒ ﻷﰊ ﻋﺒﻴﺪ‪ ،‬ﻭﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ ﻻﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﻠﻐﺔ‬
 ‫ﻭﺣﻔﻆ ﻗﺒﻞ ﺫﻟﻚ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﰒ ﻛﺘﺐ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﳝﻴﻞ ﺇﱃ ﻣﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﲔ ﻣﻊ ﺇﺗﻘﺎﻧﻪ ﻣﻌﺮﻓﺔ ﻣﺬﺍﻫﺐ‬
‫ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﻟﻮ ﻗﺎﻝ ﻗﺎﺋﻞ ﺇﻧﻪ ﻛﺎﻥ ﺃﻋﻠﻢ ﻣﻦ ﺍﳌﱪﺩ ﻭﺛﻌﻠﺐ ﻟﺼﺪﻗﻪ ﻣﻦ ﻭﻗﻒ ﻋﻠﻰ ﻋﻠﻤﻪ ﻭﻧﻔﺎﺫﻩ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻊ ﺫﻟﻚ ﻣﻘﺼﺮﹰﺍ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﺸﻌﺮ ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻛﺜﲑﺓ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻔﺎﺭﺳﻲ‬

‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻣﻦ ﺗﻼﻣﻴﺬ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳉﺮﻣﻲ ﻣﻌﺮﻭﻑ ﻣﺘﺪﺍﻭﻝ ﺑﺄﻳﺪﻱ ﺍﻟﻨﺎﺱ‪ ،‬ﺫﻛﺮﻩ‬
‫ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﺍﻟﺒﺨﺎﺭﻳﲔ‪ ،‬ﻭﻗﺎﻝ ﻫﻮ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺭﺩ ﲞﺎﺭﻯ ﰲ ﺃﻳﺎﻡ ﺍﻟﺴﺎﻣﺎﻧﻴﺔ‪ ،‬ﻓﺄﺟﻞ ﻭﲜﻞ‪،‬‬
‫ﻭﺩﺭﺱ ﻋﻠﻴﻪ ﺃﺑﻨﺎﺀ ﺍﻟﺮﺅﺳﺎﺀ ﻭﺍﻟﻜﺘﺎﺏ ﻬﺑﺎ‪ ،‬ﻭﺃﺧﺬﻭﺍ ﻋﻨﻪ‪ ،‬ﻭﻭﱄ ﺍﻟﺘﺼﻔﺢ ﰲ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻳﻠﻴﻪ ﺇﱃ ﺃﻥ‬
‫ﺍﺳﺘﺄﺛﺮ ﺍﷲ ﺑﻪ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﱂ ﻳﻘﻊ ﺇﱄ ﻣﻨﻪ ﺇﻻ ﻗﻮﻟﻪ ﰲ ﺑﻌﺾ ﺍﻟﺮﺅﺳﺎﺀ ﺑﺎﳊﻀﺮﺓ ﻳﺴﺘﻬﺪﻱ ﻣﻨﻪ ﺟﺒﺔ ﺧﺰ ﺑﻴﻀﺎﺀ ﻏﲑ‬
‫ﻟﺒﻴﺲ ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﻭﺃﻋﻦ ﻋﻠﻰ ﺑﺮﺩ ﺍﻟﺸﺘﺎﺀ ﲜﺒﺔ ‪ ...‬ﺗﺬﺭ ﺍﻟﺸﺘﺎﺀ ﻣﻘﻴﺪﹰﺍ ﻣﺴﺠﻮﻧﹰﺎ‬
‫ﺳﻮﺳﻴﺔ ﺑﻴﻀﺎﺀ ﻳﺘﺮﻙ ﻟﻮﻬﻧﺎ ‪ ...‬ﺃﻟﻮﺍﻥ ﺣﺴﺎﺩﻱ ﺷﻮﺍﺣﺐ ﺟﻮﻧﺎ‬
‫ﻋﺬﺭﺍﺀ ﱂ ﺗﻠﺒﺲ ﻓﻜﻔﻚ ﰲ ﺍﻟﻌﻼ ‪ ...‬ﺗﺄﱏ ﻋﺬﺍﺭﺍﻫﺎ ﻭﺗﺄﰉ ﺍﻟﻌﻮﻧﺎ‬
‫ﺗﺴﱯ ﺑﺒﻬﺠﺘﻬﺎ ﻋﻴﻮﻧﹰﺎ ﱂ ﺗﺰﻝ ‪ ...‬ﺗﺴﱯ ﻗﻠﻮﺑﹰﺎ ﰲ ﺍﳍﻮﻯ ﻭﻋﻴﻮﻧﺎ‬
‫ﻣﺜﻞ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺍﻟﻌﺪﺍﺓ ﺣﺮﺍﺭﺓ ‪ ...‬ﻣﺜﻞ ﺍﳋﺪﻭﺩ ﻣﻦ ﺍﻟﻜﻮﺍﻋﺐ ﻟﻴﻨﺎ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺯﻳﺮﻳﻦ ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻓﻘﺎﻝ‪ :‬ﻭﻗﺪ ﺍﺟﺘﺎﺯ ﺑﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﻏﻠﻤﺎﻥ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﻛﺎﻥ ﻗﻴﻤﹰﺎ ﺑﺎﻟﻜﺘﺎﺏ ﻭﻓﺮﻳﺾ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺻﻨﻒ ﻭﺃﻣﻠﻰ‪ ،‬ﻭﺷﺮﺡ ﻭﺗﻜﻠﻢ ﰲ ﺍﻟﻌﺮﻭﺽ‬
‫ﻭﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﻧﺎﻗﺾ ﺍﳌﺘﻨﱯ‪ ،‬ﻭﺣﻔﻆ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺮﻡ ﻓﻤﺎ ﺯﻭﺩﻩ ﺩﺭﳘﺎﹰ‪ ،‬ﻭﻻ ﺗﻔﻘﺪﻩ ﺑﺮﻏﻴﻒ ﺑﻌﺪ ﺃﻥ ﺃﺫﻥ ﻟﻪ‪،‬‬
‫ﺣﱴ ﺣﻀﺮﻩ ﻭﲰﻊ ﻛﻼﻣﻪ‪ ،‬ﻭﻋﺮﻑ ﻓﻀﻠﻪ‪ ،‬ﻭﺍﺳﺘﺒﺎﻥ ﺳﻌﻴﻪ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻘﻴﻞ ﺑﻦ ﺟﻴﺶ ﺑﻦ ﳏﻤﺪ‬

‫ﺇﺑﻦ ﺳﻌﻴﺪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻘﺮﺷﻲ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳌﻜﱪﻱ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ‬
‫ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﺑﺎﻟﺒﺎﺏ ﺍﻟﺼﻐﲑ‪.‬‬
‫ﻭﺫﻛﺮ ﺃﻧﻪ ﺣﺪﺙ ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﺮﺍﰊ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺛﺎﺑﺖ‬
‫ﺍﳋﻄﻴﺐ ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﻷﻛﻔﺎﱐ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﻭﻛﺎﻥ ﺻﺪﻭﻗﹰﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻭﰲ ﻗﻮﻟﻪ ﻧﻈﺮ‪ :‬ﻗﺎﻝ ﻭﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﲰﺎﻩ ﺗﻠﺨﻴﺺ‬
‫ﺍﳌﺘﺸﺎﺑﻪ‪ ،‬ﻗﻴﺪﻩ ﻛﻤﺎ ﻛﺘﺒﻨﺎﻩ ﰲ ﺃﻭﻝ ﺍﻟﺘﺮﲨﺔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻳﺬﻛﺮ ﺃﻥ ﻋﻨﺪﻩ ﺗﻌﻠﻴﻘﺔ ﺃﰊ‬
‫ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ‪ ،‬ﺍﻟﱵ ﺃﻟﻘﺎﻫﺎ ﺇﻟﻴﻪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻌﺪ ﻬﺑﺎ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻻﺳﻴﻤﺎ‬
‫ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻻ ﻳﻔﻲ‪ ،‬ﺇﱃ ﺃﻥ ﻛﺘﺒﻬﺎ ﻋﻨﻪ ﺑﻌﺾ ﺗﻼﻣﻴﺬﻩ ﺍﻟﺬﻳﻦ ﻳﻘﺮﺀﻭﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺑﻪ ﻗﺪ ﺭﻛﺐ ﻋﻠﻴﻬﺎ‬
‫ﺇﺳﻨﺎﺩﹰﺍ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ‪ ،‬ﺍﻋﺘﱪ ﻓﻮﺟﺪ ﻣﻮﺿﻮﻋﺎﹰ‪ ،‬ﻣﺮﻛﺒﹰﺎ ﺑﻌﺾ ﺭﺟﺎﻟﻪ ﺃﻗﺪﻡ ﳑﻦ ﺭﻭﻯ ﻋﻨﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍﳋﻄﻴﺐ ﻋﻠﻢ‬
 ‫ﺑﺬﻟﻚ ﻭﻻ ﻭﻗﻒ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻭﺛﻘﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻫﺬﻩ ﺍﻟﺘﻌﻠﻴﻘﺔ ﻓﻬﻲ ﰲ ﺃﻣﺎﱄ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﺍﻟﺰﺟﺎﺟﻲ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﳓﻮﹰﺍ ﻣﻦ ﻋﺸﺮﺓ ﺃﺳﻄﺮ‪ ،‬ﻓﺠﻌﻠﻬﺎ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻋﺸﺮﺓ ﺃﻭﺭﺍﻕ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﰲ‬
‫ﺍﻟﻨﺤﻮ‪ ،‬ﺭﺃﻳﺘﻪ ﻗﺪﺭ ﺍﻟﻠﻤﻊ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺯ ﻓﻴﻪ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﳍﺎﴰﻲ ﺍﻟﻠﻐﻮﻱ‬

‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﰲ ﺗﺎﺭﻳﺦ ﻧﻴﺴﺎﺑﻮﺭ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻷﺩﻳﺐ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺃﻗﺎﻡ ﺑﻨﻴﺴﺎﺑﻮﺭ ﺳﻨﺔ ﲬﺲ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪،‬‬
‫ﻭﲰﻌﺘﻪ ﻳﺬﻛﺮ ﲨﺎﻋﺔ ﻣﻦ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺻﺎﻋﺪ ﻭﺃﻗﺮﺍﻧﻪ‪ ،‬ﻭﲰﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ ﻳﻨﺸﺪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﺩﻋﺘﻪ ﺣﲔ ﻻ ﺗﻮﺩﻋﻪ ‪ ...‬ﻧﻔﺴﻲ ﻭﻟﻜﻨﻬﺎ ﺗﺴﲑ ﻣﻌﻪ‬
‫ﰒ ﺍﻓﺘﺮﻗﻨﺎ ﻭﰲ ﺍﻟﻘﻠﻮﺏ ﻟﻪ ‪ ...‬ﺿﻴﻖ ﻣﻜﺎﻥ ﻭﰲ ﺍﻟﺪﻣﻮﻉ ﺳﻌﻪ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻗﻄﻦ ﺍﳌﻬﺮﻱ ﺍﻟﻘﲑﻭﺍﱐ‬

‫ﺃﺧﻮ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﳌﺬﻛﻮﺭ ﰲ ﺑﺎﺑﻪ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺰﺑﻴﺪﻱ ﰲ ﻛﺘﺎﺑﻪ ﻭﻗﺎﻝ‪ :‬ﻗﺮﺃ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺤﻮ ﻗﺒﻞ ﺃﺧﻴﻪ ﺃﰊ‬
‫ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻭﻛﺎﻥ ﺳﺒﺐ ﻃﻠﺐ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻨﺤﻮ ﺃﻥ ﺃﺧﺎﻩ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺁﻩ ﻳﻮﻣﹰﺎ ﻭﻗﺪ ﻣﺪ ﻳﺪﻩ ﺇﱃ ﺑﻌﺾ ﻛﺘﺒﻪ ﻳﻘﻠﺒﻬﺎ‪،‬‬
‫ﻓﺄﺧﺬ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﻛﺘﺎﺑﹰﺎ ﻣﻨﻬﺎ ﻳﻨﻈﺮ ﻓﻴﻪ ﻓﺠﺬﺑﻪ ﻣﻦ ﻳﺪﻩ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻣﺎﻟﻚ ﻭﳍﺬﺍ؟ ﻭﺃﲰﻌﻪ ﻛﻼﻣﺎﹰ‪ ،‬ﻓﻐﻀﺐ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‬
‫ﳌﺎ ﻗﺎﺑﻠﻪ ﺑﻪ ﺃﺧﻮﻩ‪ ،‬ﻭﺃﺧﺬ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺣﱴ ﻋﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﻛﻠﻬﻢ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﺫﻛﺮﻩ‪ ،‬ﻭﲰﺎ ﻗﺪﺭﻩ‪،‬‬
‫ﻓﻠﻴﺲ ﺃﺣﺪ ﳚﻬﻞ ﺃﻣﺮﻩ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻳﺮﻯ ﺭﺃﻱ ﺍﳋﻮﺍﺭﺝ ﺍﻹﺑﺎﺿﻴﺔ‪:‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺎﻫﻮﻳﻪ ﺍﻟﻔﺎﺭﺳﻲ‬

‫ﺭﺟﻞ ﺃﺩﻳﺐ‪ ،‬ﻻ ﺃﻋﺮﻑ ﻣﻦ ﺣﺎﻟﻪ ﺇﻻ ﻣﺎ ﺫﻛﺮﻩ ﺍﳌﺴﻌﻮﺩﻱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻪ ﻛﺘﺎﺏ ﻋﺎﺭﺽ ﻓﻴﻪ ﺍﳌﱪﺩ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻠﻘﺐ‬
‫ﺑﺎﻟﻜﺎﻣﻞ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺣﺼﻦ‬

‫ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﲰﺎﺀ‪ ،‬ﺑﻦ ﺧﺎﺭﺟﺔ‪ ،‬ﺑﻦ ﺣﺼﻦ‪ ،‬ﺑﻦ ﺣﺬﻳﻔﺔ‪ ،‬ﺑﻦ ﺑﺪﺭ‪ ،‬ﺍﻟﻔﺰﺍﺭﻱ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﻛﻮﰲ ﺍﻷﺻﻞ ﻧﺰﻝ ﺛﻐﺮ‬
‫ﺍﳌﺼﻴﺼﺔ ﺣﱴ ﻣﺎﺕ ﺑﻪ‪ ،‬ﰲ ﻋﺪﺓ ﺭﻭﺍﻳﺎﺕ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ ،‬ﺃﺻﺤﻬﺎ ﺃﻧﻪ ﻣﺎﺕ ﺳﻨﺔ ﲦﺎﻥ‬
‫ﻭﲦﺎﻧﲔ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻣﺎﺕ ﺳﻨﺔ ﺳﺖ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ ﲬﺲ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﻛﺎﻥ ﺧﻴﱢﺮﺍﹰ‪ ،‬ﻓﺎﺿﻼﹰ‪ ،‬ﻭﺭﻋﺎﹰ‪ ،‬ﺻﺎﺣﺐ ﺳﻨﺔ‪،‬‬
‫ﻭﺃﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﻬﻧﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻟﻪ ﻓﻀﺎﺋﻞ ﲨﺔ‪ ،‬ﻳﺬﻛﺮ ﻣﻨﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﺍﻧﺘﺨﺒﻨﺎﻩ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺩﻣﺸﺴﺴﻖ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﻊ ﻣﺎ ﺍﺷﺘﻬﺮ ﻣﻦ ﻓﻀﻠﻪ ﻛﺜﲑ ﺍﻟﻐﻠﻂ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺴﲑﺓ ﰲ ﺍﻷﺧﺒﺎﺭ‬
‫ﻭﺍﻷﺣﺪﺍﺙ‪ ،‬ﺭﻭﺍﻩ ﻋﻨﻪ ﺃﺑﻮ ﻋﻤﺮﻭ ﻣﻌﻮﻳﺔ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺮﻭﻣﻲ‪ ،‬ﻭﺗﻮﰲ ﺃﺑﻮ ﻋﻤﺮﻭ ﻫﺬﺍ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻋﻼﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﻷﻋﻤﺶ‪ ،‬ﻭﺳﻠﻴﻤﺎﻥ‬
‫ﺍﻟﺒﱵ‪ ،‬ﻭﺃﰊ ﺇﺳﺤﺎﻕ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻓﲑﻭﺯ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﻤﲑ ﻭﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ‪ ،‬ﻭﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﻣﻮﺳﻰ ﺍﺑﻦ ﻋﻘﺒﺔ‪ ،‬ﻭﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻭﲪﻴﺪ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﺫﻛﺮ ﺧﻠﻘﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺭﻭﻯ‬
‫ﻋﻨﻪ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻤﺮﻭ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻭﳘﺎ ﺃﻛﱪ ﻣﻨﻪ‪ ،‬ﻭﺫﻛﺮ ﺧﻠﻘﹰﺎ ﺭﻭﻭﺍ ﻋﻨﻪ‪،‬‬
‫ﻭﺣﺪﺙ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺭﺑﺎﺡ ﺍﺑﻦ ﺍﻟﻔﺮﺝ ﺍﻟﺪﻣﺸﻘﻲ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻣﺴﻬﺮ ﻳﻘﻮﻝ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﺍﻟﻔﺰﺍﺭﻱ‪ ،‬ﻓﺎﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻳﺴﻤﻌﻮﻥ ﻣﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺍﺧﺮﺝ ﺇﱃ ﺍﻟﻨﺎﺱ ﻓﻘﻞ ﳍﻢ‪ :‬ﻣﻦ ﻳﺮﻯ ﺭﺃﻱ ﺍﻟﻘﺪﺭﻳﺔ ﻓﻼ ﳛﻀﺮ‬
‫ﳎﻠﺴﻨﺎ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻳﺄﰐ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻼ ﳛﻀﺮ ﳎﻠﺴﻨﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺨﺮﺟﺖ ﻓﺄﺧﱪﺕ ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻝ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻔﺰﺍﺭﻱ ﺛﻘﺔ ﻣﺄﻣﻮﻥ‪ ،‬ﺃﺣﺪ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﻮﻥ ﺑﺎﻟﺸﺎﻡ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻦ‬
‫ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﺣﺪﺙ ﺍﻷﻭﺯﺍﻋﻲ ﲝﺪﻳﺚ‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ ،‬ﻣﻦ ﺣﺪﺛﻚ ﻳﺎ ﺃﺑﺎ ﻋﻤﺮﻭ؟ ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻕ ﺃﺑﻮ‬
‫ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻔﺰﺍﺭﻱ‪ ،‬ﻭﺣﺪﺙ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺃﰊ ﺻﺎﱀ ﳏﺒﻮﺏ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺍﺑﻦ ﻋﻴﻴﻨﺔ‬
‫ﻗﻠﺖ‪ :‬ﺣﺪﻳﺚ ﲰﻌﺖ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺭﻭﺍﻩ ﻋﻨﻚ‪ ،‬ﺃﺣﺒﺒﺖ ﺃﻥ ﺃﲰﻌﻪ ﻣﻨﻚ‪ ،‬ﻓﻐﻀﺐ ﻋﻠﻲ ﻓﺎﻬﺗﺮﻳﻦ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﻳﻘﻨﻌﻚ‬
‫ﺃﻥ ﺗﺴﻤﻌﻪ ﻣﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﺍﷲ ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﺃﻗﺪﻣﻪ ﻋﻠﻰ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺻﺎﱀ ﺃﻳﻀﹰﺎ‪ :‬ﻭﻟﻘﻴﺖ ﺍﻟﻔﻀﻞ‬
‫ﺑﻦ ﻋﻴﺎﺽ ﻓﻌﺰﺍﱐ ﺑﺄﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﻭﺍﷲ ﻟﺮﲟﺎ ﺍﺷﺘﻘﺖ ﺇﱃ ﺍﳌﺼﻴﺼﺔ ﻣﺎﱄ ﻓﻀﻞ ﺍﻟﺮﺑﺎﻁ ﺇﻻ ﻷﺭﻯ ﺃﺑﺎ‬
‫ﺇﺳﺤﺎﻕ‪.‬‬
‫ﺣﺪﺙ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺃﰊ ﻣﺴﻠﻢ ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ ﺍﻟﻌﺠﻠﻲ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻔﺰﺍﺭﻱ ﻛﻮﰲ‪ ،‬ﺇﲰﻪ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻼ ﺻﺎﳊﺎﹰ‪ ،‬ﺻﺎﺣﺐ ﺳﻨﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺩﺏ ﺃﻫﻞ ﺍﻟﺜﻐﺮ‪ ،‬ﻭﻋﻠﻤﻬﻢ‬ ‫ﺑﻦ ﳏﻤﺪ‪ ،‬ﻧﺰﻝ ﺍﻟﺜﻐﺮ ﺑﺎﳌﺼﻴﺼﺔ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ‪ ،‬ﺭﺟ ﹰ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﻭﻳﻨﻬﻰ‪ ،‬ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺜﻐﺮ ﺭﺟﻞ ﻣﺒﺘﺪﻉ ﺃﺧﺮﺟﻪ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻓﻘﻪ‪ ،‬ﺃﻣﺮ‬
‫ﺳﻠﻄﺎﻧﹰﺎ ﻳﻮﻣﹰﺎ ﻭﻬﻧﺎﻩ ﻓﻀﺮﺑﻪ ﻣﺎﺋﱵ ﺳﻮﻁ‪ ،‬ﻭﺗﻜﻠﻢ ﻓﻴﻪ‪ ،‬ﻭﺳﺌﻞ ﻋﻨﻪ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻓﻘﺎﻝ‪ :‬ﺛﻘﺔ ﺛﻘﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺻﺎﱀ‬
‫ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻔﺮﺍﺀ‪ :‬ﲰﻌﺖ ﻋﻠﻲ ﺑﻦ ﺑﻜﺎﺭ ﻳﻘﻮﻝ‪ :‬ﻟﻘﻴﺖ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﻟﻘﻴﻬﻢ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺑﻦ‬
‫ﻋﻮﻥ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺍﷲ ﻣﺎ ﺭﺃﻳﺖ ﻓﻴﻬﻢ ﺃﻓﻘﻪ ﻣﻨﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺻﺎﱀ‪ :‬ﻗﺎﻝ ﻋﻄﺎﺀ ﺍﳋﻔﺎﻑ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺍﻷﻭﺯﺍﻋﻲ ﻓﺄﺭﺍﺩ‬
‫ﺃﻥ ﻳﻜﺘﺐ ﺇﱃ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﻜﺎﺗﺐ‪ :‬ﺍﻛﺘﺐ ﺇﻟﻴﻪ‪ :‬ﻭﺍﺑﺪﺃ ﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﻭﺍﷲ ﺧﲑ ﻣﲏ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﻨﺖ ﻋﻨﺪ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﻜﺘﺐ ﺇﱃ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﻜﺎﺗﺐ‪ :‬ﺍﻛﺘﺐ ﺇﻟﻴﻪ ﻓﺎﺑﺪﺃ ﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﻭﺍﷲ ﺧﲑ‬
‫ﻣﲏ‪.‬‬
‫ﻭﺣﺪﺙ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﺬ ﺍﻟﺮﺷﻴﺪ ﺯﻧﺪﻳﻘﹰﺎ ﻓﺄﻣﺮ ﺑﻀﺮﺏ ﻋﻨﻘﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺰﻧﺪﻳﻖ‪ :‬ﱂ‬
‫ﺗﻀﺮﺏ ﻋﻨﻘﻲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻗﺎﻝ‪ :‬ﺃﺭﻳﺢ ﺍﻟﻨﺎﺱ ﻣﻨﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻳﻦ ﺃﻧﺖ ﻋﻦ ﺃﻟﻒ ﺣﺪﻳﺚ ﻭﺿﻌﺘﻬﺎ ﻋﻠﻰ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻣﺎ ﻓﻴﻬﺎ ﺣﺮﻑ ﻧﻄﻖ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟ ﻗﺎﻝ‪ :‬ﻓﺄﻳﻦ ﺃﻧﺖ ﻳﺎ ﻋﺪﻭ ﺍﷲ‬
‫ﻣﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﻔﺰﺍﺭﻱ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ؟ ﻳﻨﺨﻼﻬﻧﺎ ﳔﻼﹰ‪ ،‬ﻓﻴﺨﺮﺟﺎﻬﻧﺎ ﺣﺮﻓﹰﺎ ﺣﺮﻓﺎﹰ؟‬

‫ﻭﺣﺪﺙ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱ ﻗﺎﻝ‪ ،‬ﻛﺎﻥ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﻔﺰﺍﺭﻱ ﺇﻣﺎﻣﲔ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﺇﺫﺍ ﺭﺃﻳﺖ‬
‫ﺍﻟﺸﺎﻣﻲ ﻳﺬﻛﺮ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﻔﺰﺍﺭﻱ ﻓﺎﻃﻤﺌﻦ ﺇﻟﻴﻪ‪ ،‬ﻛﺎﻥ ﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺣﺪﺙ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺮﻭﺯﺑﺎﺭﻱ‪:‬‬
‫ﻛﺎﻥ ﺃﺭﺑﻌﺔ ﺯﻣﺎﻬﻧﻢ ﻭﺍﺣﺪ‪ ،‬ﻛﺎﻥ ﺃﺣﺪﻫﻢ ﻻ ﻳﻘﺒﻞ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻻ ﻣﻦ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﺃﺳﺒﺎﻁ‪ ،‬ﻭﺭﺙ‬
‫ﺳﺒﻌﲔ ﺃﻟﻒ ﺩﺭﻫﻢ ﱂ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﻤﻞ ﺍﳋﻮﺹ ﺑﻴﺪﻩ‪ ،‬ﻭﺁﺧﺮ ﻛﺎﻥ ﻳﻘﺒﻞ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﻭﺍﻟﺴﻠﻄﺎﻥ‬
‫ﲨﻴﻌﺎﹰ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻔﺰﺍﺭﻱ‪ ،‬ﻓﻜﺎﻥ ﻣﺎ ﻳﺄﺧﺬﻩ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﻳﻨﻔﻘﻪ ﰲ ﺍﳌﺴﺘﻮﺭﻳﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﺘﺤﺮﻛﻮﻥ ﻭﺍﻟﺬﻱ‬
 ‫ﻳﺄﺧﺬﻩ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﻳﻨﻔﻘﻪ ﰲ ﺃﻫﻞ ﻃﺮﺳﻮﺱ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﻛﺎﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﻭﻻ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﻫﻮ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻳﺄﺧﺬ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﻭﻳﻜﺎﰲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ ﻛﺎﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻻ ﻳﺄﺧﺬ ﻣﻦ‬
‫ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻭﻫﻮ ﳐﻠﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺴﻠﻄﺎﻥ ﻻ ﳝﻦ ﻭﺍﻹﺧﻮﺍﻥ ﳝﻨﻮﻥ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺟﺎﻟﺴﹰﺎ ﺑﲔ ﻳﺪﻱ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﺃﻧﺸﺪﻩ ﺷﻌﺮﹰﺍ ﻭﺃﺑﻮ‬
‫ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻲ ﺟﺎﻟﺲ ﻋﻠﻰ ﻳﺴﺎﺭﻩ‪ ،‬ﻓﺪﺧﻞ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﻓﻘﺎﻝ‪ :‬ﺑﺎﻟﺒﺎﺏ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻔﺰﺍﺭﻱ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃﺩﺧﻠﻪ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﻗﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﺷﻴﺪ‪ :‬ﻻ ﺳﻠﻢ ﺍﷲ‬
‫ﻋﻠﻴﻚ‪ ،‬ﻭﻻ ﻗﺮﺏ ﺩﺍﺭﻙ‪ ،‬ﻭﻻ ﺣﻴﺎ ﻣﺰﺍﺭﻙ‪ ،‬ﻗﺎﻝ ﱂ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﺍﻟﺬﻱ ﲢﺮﻡ ﺍﻟﺴﻮﺍﺩ ﻓﻘﺎﻝ ﻳﺎ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﺧﱪﻙ ﻬﺑﺬﺍ؟ ﻟﻌﻞ ﻫﺬﺍ ﺃﺧﱪﻙ‪ ،‬ﻭﺃﺷﺎﺭ ﺇﱃ ﺃﰊ ﻳﻮﺳﻒ‪ ،‬ﻭﺫﻛﺮ ﻛﻠﻤﺔ‪ :‬ﻭﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻟﻘﺪ‬
‫ﺧﺮﺝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻰ ﺟﺪﻙ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻓﺨﺮﺝ ﺃﺧﻲ ﻣﻌﻪ ﻭﻋﺰﻣﺖ ﻋﻠﻰ ﺍﻟﻐﺰﻭ ﻓﺄﺗﻴﺖ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻓﺬﻛﺮﺕ ﻟﻪ ﺫﻟﻚ‪،‬‬
‫ﻓﻘﺎﻝ ﱄ‪ :‬ﳐﺮﺝ ﺃﺧﻴﻚ ﺃﺣﺐ ﺇﱄ ﳑﺎ ﻋﺰﻣﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻐﺰﻭ‪ ،‬ﻭﻭﺍﷲ ﻣﺎ ﺣﺮﻣﺖ ﺍﻟﺴﻮﺍﺩ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺮﺷﻴﺪ‪ :‬ﻓﺴﻠﻢ‬
‫ﺍﷲ ﻋﻠﻴﻚ ﻭﻗﺮﺏ ﺩﺍﺭﻙ‪ ،‬ﻭﺣﻴﺎ ﻣﺰﺍﺭﻙ‪ ،‬ﺍﺟﻠﺲ ﺃﺑﺎ ﺇﺳﺤﺎﻕ‪ ،‬ﻳﺎ ﻣﺴﺮﻭﺭ ﺛﻼﺛﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ ﻷﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻓﺄﺗﻰ‬
‫ﻬﺑﺎ‪ ،‬ﻓﻮﺿﻌﺖ ﰲ ﻳﺪﻩ ﻭﺍﻧﺼﺮﻑ ﻬﺑﺎ‪ ،‬ﻓﻠﻘﻴﻪ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﻦ ﺃﻳﻦ ﺃﻗﺒﻠﺖ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﻋﻨﺪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪،‬‬
‫ﻭﻗﺪ ﺃﻋﻄﺎﱐ ﻫﺬﻩ ﺍﻟﺪﻧﺎﻧﲑ‪ ،‬ﻭﺃﻧﺎ ﻋﻨﻬﺎ ﻏﲏ‪ ،‬ﻗﺎﻝ ﻓﺈﻥ ﻛﺎﻥ ﰲ ﻧﻔﺴﻚ ﻣﻨﻬﺎ ﺷﻲﺀ ﻓﺘﺼﺪﻕ ﻬﺑﺎ‪ ،‬ﻓﻤﺎ ﺧﺮﺝ ﻣﻦ‬
‫ﺳﻮﻕ ﺍﻟﺮﺍﻓﻘﺔ ﺣﱴ ﺗﺼﺪﻕ ﻬﺑﺎ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﻓﻀﺎﺋﻞ ﺃﰊ ﺇﺳﺤﺎﻕ ﻛﺜﲑﺓ‪ ،‬ﺍﺧﺘﺼﺮﺕ ﻣﻨﻬﺎ ﺣﺴﺐ ﻣﺎ ﺷﺮﻃﺖ ﻣﻦ ﺍﻹﳚﺎﺯ ﻣﻦ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻻﺑﻦ ﻋﺴﺎﻛﺮ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺳﻌﺪﺍﻥ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‬

‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺃﺣﺪ ﻣﻦ ﻛﺘﺐ ﻭﺻﺤﺢ ﻭﻧﻈﺮ ﻭﺣﻘﻖ‪ ،‬ﻭﺭﻭﻯ ﻭﺻﺪﻕ‪ ،‬ﻭﻗﺪ ﺻﻨﻒ ﻛﺘﺒﹰﺎ ﺣﺴﻨﺔ‪ ،‬ﻣﻨﻬﺎ ﻛﺘﺎﺏ ﺍﳋﻴﻞ‬
‫ﻟﻄﻴﻒ‪ ،‬ﻛﺘﺎﺏ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﺑﻮﻩ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪﺍﻥ ﺍﳌﻜﻔﻮﻑ ﺃﺣﺪ ﺃﻋﻴﺎﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﻘﺮﺍﺀ‪ ،‬ﻭﻟﻪ ﺑﺎﺏ‬
‫ﻳﺬﻛﺮ ﻓﻴﻪ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﺎﺗﺐ‬

‫ﻳﻌﺮﻑ ﺑﺎﻟﺮﻗﻴﻖ ﺍﻟﻘﲑﻭﺍﱐ‪ ،‬ﻭﺍﻟﺮﻗﻴﻖ ﻟﻘﺐ ﻟﻪ‪ ،‬ﺭﺟﻞ ﻓﺎﺿﻞ‪ ،‬ﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻛﺜﲑﺓ ﰲ ﻋﻠﻢ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻣﻨﻬﺎ ﻛﺘﺎﺏ‬
‫ﺗﺎﺭﻳﺦ ﺇﻓﺮﻳﻘﻴﺔ ﻭﺍﳌﻐﺮﺏ‪ ،‬ﻋﺪﺓ ﳎﻠﺪﺍﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﺴﺎﺀ ﻛﺒﲑ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺮﺍﺡ ﻭﺍﻻﺭﺗﻴﺎﺡ ﻛﺘﺎﺏ ﻧﻈﻢ ﺍﻟﺴﻠﻮﻙ ﰲ‬
‫ﻣﺴﺎﻣﺮﺓ ﺍﳌﻠﻮﻙ ﺃﺭﺑﻊ ﳎﻠﺪﺍﺕ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺭﺷﻴﻖ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺷﺎﻋﺮ ﺳﻬﻞ ﺍﻟﻜﻼﻡ ﳏﻜﻤﻪ ﻟﻄﻴﻒ ﺍﻟﻄﺒﻊ ﻗﻮﻳﻪ‪،‬‬
‫ﺗﻠﻮﺡ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻠﻰ ﺃﻟﻔﺎﻇﻪ‪ ،‬ﻗﻠﻴﻞ ﺻﻨﻌﺔ ﺍﻟﺸﻌﺮ‪ ،‬ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻋﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺗﺄﻟﻴﻒ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻫﻮ‬
‫ﺑﺬﻟﻚ ﺃﺣﺬﻕ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺎﺗﺐ ﺍﳊﻀﺮﺓ ﻣﻨﺬ ﻧﻴﻒ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﺇﱃ ﺍﻵﻥ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﺟﻮﺍﺑﹰﺎ ﻋﻦ ﺃﺑﻴﺎﺕ ﻛﺘﺒﻬﺎ‬
‫ﺇﻟﻴﻪ ﻋﻤﺎﺭ ﺑﻦ ﲨﻴﻞ‪ ،‬ﻭﻗﺪ ﺍﻧﻘﻄﻊ ﻋﻦ ﳎﺎﻟﺲ ﺍﻟﺸﺮﺍﺏ‪:‬‬
‫ﻗﺮﻳﺾ ﻛﺎﺑﺘﺴﺎﻡ ﺍﻟﺮﻭ ‪ ...‬ﺽ ﲨﺸﻪ ﻧﺴﻴﻢ ﺻﺒﺎ‬
‫ﻛﻌﻘﺪ ﻣﻦ ﲨﺎﻥ ﺍﻟﻂ ‪ ...‬ﻝ ﻣﻨﻈﻮﻡ ﻭﻣﺎ ﺛﻘﺒﺎ‬
 ‫ﻭﻣﻨﺜﻮﺭ ﻛﻨﺜﺮ ﺍﻟﺪ ‪ ...‬ﺭﱢ ﻣﻦ ﺃﺳﻼﻛﻪ ﺍﻧﺴﺮﺑﺎ‬
‫ﻓﺄﻫﺪﻯ ﻧﺸﺮ ﺯﻫﺮﺗﻪ ‪ ...‬ﻓﺘﻴﺖ ﺍﳌﺴﻚ ﻣﻨﺘﻬﺒﺎ‬
‫ﺇﺫﺍ ﺃﲦﺎﺭﻩ ﺟﻨﻴﺖ ‪ ...‬ﺟﻨﻴﺖ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺑﺎ‬
‫ﻬﺑﺰﻝ ﺣﲔ ﻳﻨﺸﺪﻩ ‪ ...‬ﻛﺄﻧﻚ ﻣﻨﺘﺶ ﻃﺮﺑﺎ‬
‫ﺣﺒﺎﻙ ﺑﻪ ﺃﺥ ﻳﺮﻋﻰ ‪ ...‬ﻣﻦ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻭﺟﺒﺎ‬
‫ﺻﺪﻳﻖ ﻣﺜﻞ ﺻﻔﻮ ﺍﳌﺎ ‪ ...‬ﺀ ﺑﺎﻟﺼﻬﺒﺎﺀ ﻗﺪ ﻗﻄﺒﺎ‬
‫ﻛﻨﺰﺕ ﻣﻮﺩﺓ ﻣﻨﻪ ‪ ...‬ﻛﻔﺖ ﺃﻥ ﺃﻛﻨﺰ ﺍﻟﺬﻫﺒﺎ‬
‫ﺇﺫﺍ ﻋﺪ ﺍﻣﺮﺅ ﺣﺴﺒﹰﺎ ‪ ...‬ﻓﺤﺴﱯ ﺫﻛﺮﻩ ﻧﺴﺒﹰﺎ‬
‫ﺃﻟﺬ ﻣﻦ ﺍﳊﻴﺎﺓ ﻟﺪ ‪ ...‬ﻱﱠ ﻟﻜﻦ ﻗﻠﺒﻪ ﻗﻠﺒﺎ‬
‫ﻓﻬﺎﻥ ﻋﻠﻴﻪ ﻣﺎ ﺃﻟﻘﻰ ‪ ...‬ﻭﻇﻦ ﲡﻠﺪﻱ ﻟﻌﺒﺎ‬
‫ﺟﻔﻮﺕ ﺍﻟﺮﺍﺡ ﻋﻦ ﺳﺒﺐ ‪ ...‬ﻭﻛﺎﻥ ﳉﻔﻮﰐ ﺳﺒﺒﺎ‬
‫ﻼ ‪ ...‬ﻋﻠﻰ ﺍﻹﺧﻮﺍﻥ ﳎﺘﻨﺒﺎ‬ ‫ﻓﺼﺮﺕ ﻟﻮﺣﺪﰐ ﻛ ﹰ‬
‫ﻭﺫﺍﻙ ﻟﺘﻮﺑﺔ ﺃﻣﻞ ‪ ...‬ﺕ ﺃﻥ ﺃﻗﻀﻲ ﻬﺑﺎ ﺃﺭﺑﺎ‬
‫ﻓﻬﺎ ﺃﻧﺎ ﻧﺎﺋﺐ ﻣﻨﻬﺎ ‪ ...‬ﻓﺰﺭﱐ ﺗﺒﺼﺮ ﺍﻟﻌﺠﺒﺎ‬

‫ﻭﻛﺎﻥ ﻗﺪﻡ ﻣﺼﺮ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻬﺑﺪﻳﺔ ﻣﻦ ﻧﺼﲑ ﺍﻟﺪﻭﻟﺔ ﺑﺎﺩﻳﺲ ﺑﻦ ﺯﻳﺮﻱ ﺇﱃ ﺍﳊﺎﻛﻢ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻗﺼﻴﺪﺓ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﳌﻨﺎﻫﻞ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﺍﺑﻦ ﺷﻬﺮ ﻗﺪ ﻟﺒﺴﻨﺎ ﺷﺒﺎﺑﻪ ‪ ...‬ﺑﺪﺍ ﺁﺧﺮ ﻣﻦ ﺟﺎﻧﺐ ﺍﻷﻓﻖ ﻳﻄﻠﻊ‬
‫ﺇﱃ ﺃﻥ ﺃﻗﺮﺕ ﺟﻴﺰﺓ ﺍﻟﻨﻴﻞ ﺃﻋﻴﻨﹰﺎ ‪ ...‬ﻛﻤﺎ ﻗﺮ ﻋﻴﻨﹰﺎ ﻇﺎﻋﻦ ﺣﲔ ﻳﺮﺟﻊ‬
‫ﻳﻘﻮﻝ ﻓﻴﻬﺎ ﺑﻌﺪ ﻣﺪﺡ ﻛﺜﲑ ﻭﻭﺻﻒ ﲨﻴﻞ‪:‬‬
‫ﻫﺪﻳﺔ ﻣﺄﻣﻮﻥ ﺍﻟﺴﺮﻳﺮﺓ ﻧﺎﺻﺢ ‪ ...‬ﺃﻣﲔ ﺇﺫﺍ ﺧﺎﻥ ﺍﻷﻣﲔ ﺍﳌﻀﻴﻊ‬
‫ﻭﻣﺎ ﻣﺜﻞ ﺑﺎﺩﻳﺲ ﻇﻬﲑ ﺧﻼﻓﺔ ‪ ...‬ﺇﺫﺍ ﺍﺧﺘﲑ ﻳﻮﻣﹰﺎ ﻟﻠﻈﻬﲑﺓ ﻣﻮﺿﻊ‬
‫ﻧﺼﲑ ﳍﺎ ﻣﻦ ﺩﻭﻟﺔ ﺣﺎﲤﻴﺔ ‪ ...‬ﺇﺫﺍ ﻧﺎﺏ ﺧﻄﺐ ﺃﻭ ﺗﻔﺎﻗﻢ ﻣﻄﻤﻊ‬
‫ﺣﺴﺎﻡ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺳﻬﻤﻪ ‪ ...‬ﻭﺳﻢ ﺯﻋﺎﻑ ﰲ ﺃﻋﺎﺩﻳﻪ ﻣﻨﻘﻊ‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻣﻠﻴﺢ ﻛﻼﻣﻪ ﻗﻮﻟﻪ ﻣﻦ ﻗﺼﻴﺪ ٍﺓ‪:‬‬
‫ﺇﺫﺍ ﺍﺭﺟﺤﻨﺖ ﲟﺎ ﲢﻮﻱ ﻣﺂﺯﺭﻫﺎ ‪ ...‬ﻭﺧﻒ ﻣﻦ ﻓﻮﻗﻬﺎ ﺧﺼﺮ ﻭﻣﻨﺘﻄﻖ‬
‫ﺛﲎ ﺍﻟﺼﺒﺎ ﻏﺼﻨﹰﺎ ﻗﺪ ﻏﺎﺯﻟﺘﻪ ﺻﺒﹰﺎ ‪ ...‬ﻋﻠﻰ ﻛﺜﻴﺐ ﻟﻪ ﻣﻦ ﺩﳝﺔ ﻟﺜﻖ‬
‫ﻟﻠﺸﻤﺲ ﻣﺎ ﺳﺘﺮﺕ ﻋﻨﺎ ﻣﻌﺎﺟﺮﻫﺎ ‪ ...‬ﻭﻟﻠﻐﺰﺍﻝ ﺍﺣﻮﺭﺍﺭ ﺍﻟﻌﲔ ﻭﺍﻟﻌﻨﻖ‬
‫ﻣﻈﻠﻮﻣﺔ ﺃﻥ ﻳﻘﺎﻝ ﺍﻟﺒﺪﺭ ﻳﺸﺒﻬﻬﺎ ‪ ...‬ﺍﻟﺒﺪﺭ ﻳﻜﺴﻒ ﺃﺣﻴﺎﻧﹰﺎ ﻭﻳﻨﻤﺤﻖ‬
‫ﳚﻠﻞ ﺍﳌﱳ ﻭﺣﻒ ﻣﻦ ﺫﻭﺍﺋﺒﻬﺎ ‪ ...‬ﺟﺒﻴﻨﻬﺎ ﲢﺖ ﺩﺍﺟﻲ ﻟﻴﻠﺔ ﻓﻠﻖ‬
‫ﻛﺄﻬﻧﺎ ﺭﻭﺿﺔ ﺯﻫﺮﺍﺀ ﺣﺎﻟﻴﺔ ‪ ...‬ﺑﻨﻮﺭﻫﺎ ﻳﺮﺗﻌﻲ ﰲ ﺣﺴﻨﻬﺎ ﺍﳊﺪﻕ‬
 ‫ﻗﺎﻝ ﻭﻣﻦ ﺃﻋﺠﺐ ﻣﺎ ﲰﻌﺖ ﻟﻪ ﻗﻮﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ ﳝﺪﺡ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻌﺮﺏ‪:‬‬
‫ﺃﻇﺎﳌﺔ ﺍﻟﻌﻴﻨﲔ ﳜﻠﻄﻬﺎ ﺳﺤﺮ ‪ ...‬ﻭﺇ ﻇﻠﻢ ﺍﳋﺪﺍﻥ ﻭﺍﻫﺘﻀﻢ ﺍﳋﺼﺮ‬
‫ﺃﻋﻮﺫ ﺑﱪﺩ ﻣﻦ ﺛﻨﺎﻳﺎﻙ ﻗﺪ ﺛﲎ ‪ ...‬ﺇﻟﻴﻚ ﻗﻠﻮﺑﹰﺎ ﺣﺸﻮ ﺍﺛﻨﺎﺋﻬﺎ ﲨﺮ‬
‫ﻟﻘﺪ ﺿﻤﻨﺖ ﺃﻥ ﺿﻤﺎﻧﱵ ‪ ...‬ﺳﺘﱪﻱ ﻋﻈﺎﻣﻲ ﺑﺎﻟﻨﺤﻮﻝ ﻭﻻ ﺗﱪﻭ‬
‫ﻭﻣﺎ ﺃﻡ ﺳﺎﺟﻲ ﺍﻟﻄﺮﻑ ﺧﻔﺎﻗﺔ ﺍﳊﺸﺎ ‪ ...‬ﺃﻃﺎﻉ ﳍﺎ ﺍﳊﻮﺫﺍﻥ ﻭﺍﻟﺴﻠﻢ ﺍﻟﻨﻀﺮ‬
‫ﺇﺫﺍ ﻣﺎ ﺭﻋﺎﻫﺎ ﻧﺼﺖ ﺍﳉﻴﺪ ﳓﻮﻩ ‪ ...‬ﺃﻏﻦ ﻗﺼﲑ ﺍﳋﻄﻮ ﰲ ﳊﻈﻪ ﻓﺘﺮ‬
‫ﺑﺄﻣﻠﺢ ﻣﻨﻬﺎ ﻧﺎﻇﺮﹰﺍ ﻭﻣﻘﻠﺪﹰﺍ ‪ ...‬ﻭﻟﻜﻦ ﻋﺪﺍﱐ ﻋﻦ ﺗﻘﻨﺼﻬﺎ ﺍﳍﺠﺮ‬
‫ﻳﻘﻮﻝ ﰲ ﻣﺪﳛﻬﺎ‪:‬‬
‫ﺗﺼﺒﺎﻩ ﺃﺑﻜﺎﺭ ﺍﻟﻌﻼ ﻟﻴﺲ ﺃﻬﻧﺎ ‪ ...‬ﻣﻨﻌﻤﺔ ﻫﻴﻔﺎﺀ ﺃﻭ ﻏﺎﺩﺓ ﺑﻜﺮ‬
‫ﳜﺎﻝ ﺑﺄﻥ ﺍﻟﻌﺮﺽ ﻏﲑ ﻣﻮﻓﺮ ‪ ...‬ﻋﻦ ﺍﻟﺬﻡ ﺇﻻ ﺃﻥ ﻳﺪﺍﻝ ﻟﻪ ﺍﻟﻮﻓﺮ‬
‫ﻳﻘﻮﻝ ﻓﻴﻬﺎ ﻳﺼﻒ ﺑﻼﻏﺘﻪ ﻭﻛﺘﺎﺑﺘﻪ‪:‬‬
‫ﻳﻮﺷﺢ ﺩﻳﺒﺎﺝ ﺍﻟﺒﻼﻏﺔ ﺃﺣﺮﻓﺎ ‪ ...‬ﻳﻜﺎﺩ ﻳﺮﻯ ﺭﻭﺿﹰﺎ ﻳﻮﺷﺤﻪ ﺍﻟﺰﻫﺮ‬
‫ﻭﻳﻔﺼﺢ ﻟﻔﻈﹰﺎ ﺧﻄﻬﺎ ﻣﻦ ﻓﺼﺎﺣﺔ ‪ ...‬ﻭﻳﺸﺮﻕ ﻣﻦ ﲢﺒﲑ ﺃﻟﻔﺎﻇﻬﺎ ﺍﳊﱪ‬
‫ﻳﺼﻴﺐ ﻋﻴﻮﻥ ﺍﳌﺸﻜﻼﺕ ﺑﺪﻳﻬﺔ ‪ ...‬ﻭﺗﺒﺪﻯ ﻟﻪ ﺃﻋﻘﺎﺏ ﻣﺎ ﻏﻴﺐ ﺍﻟﻔﻜﺮ‬
‫ﰒ ﺫﻛﺮ ﺍﳌﻤﺪﻭﺡ ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻣﻠﻤﻮﻣﺔ ﺷﻬﺒﺎﺀ ﻳﺴﻌﻰ ﺃﻣﺎﻣﻬﺎ ‪ ...‬ﺷﻬﺎﺏ ﻋﺰﱘ ﻣﻦ ﻃﻼﺋﻌﻪ ﺍﻟﺬﻋﺮ‬
‫ﻳﺰﺟﻰ ﺑﻨﺎﺕ ﺍﻷﻋﻮﺟﻴﺔ ﺷﺰﺑﹰﺎ ‪ ...‬ﻋﻠﻴﻬﺎ ﺑﻨﻮ ﺍﳍﻴﺠﺎ ﺩﺭﻭﻋﻬﻢ ﺍﻟﺼﱪ‬
‫ﺃﺳﻮﺩ ﻭﻏ ًﻰ ﲢﺖ ﺍﻟﻌﺠﺎﺟﺔ ﻏﺎﻬﺑﺎ ‪ ...‬ﺳﺮﳚﻴﺔ ﺑﻴﺾ ﻭﺧﻄﻴﺔ ﲰﺮ‬
‫ﺻﺒﺤﺖ ﻬﺑﺎ ﺩﳘﺎﺀ ﻗﻮﻡ ﺃﺭﻬﺗﻢ ‪ ...‬ﻭﺟﻮﻩ ﺍﻟﺮﺩﻯ ﲪﺮﹰﺍ ﺧﻮﺍﻓﻘﻬﺎ ﺍﻟﺼﻔﺮ‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﰲ ﺍﳉﻮﺩﺓ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ ﻳﺘﺸﻮﻕ ﻓﻴﻬﺎ ﺇﺧﻮﺍﻧﻪ ﲟﺼﺮ ﻭﻫﻲ‪:‬‬
‫ﻫﻞ ﺍﻟﺮﻳﺢ ﺇﻥ ﺳﺎﺭﺕ ﻣﺸﺮﻗﺔ ﺗﺴﺮﻱ ‪ ...‬ﺗﺆﺩﻱ ﲢﻴﺎﰐ ﺇﱃ ﺳﺎﻛﲏ ﻣﺼﺮ؟‬
‫ﻓﻤﺎ ﺧﺮﻃﺖ ﺇﻻ ﺑﻜﻴﺖ ﺻﺒﺎﺑﺔ ‪ ...‬ﻭﲪﻠﺘﻬﺎ ﻣﺎ ﺿﺎﻕ ﻋﻦ ﲪﻠﻪ ﺻﺪﺭﻱ‬
‫ﺗﺮﺍﱐ ﺇﺫﺍ ﻫﺒﺖ ﻗﺒﻮ ﹰﻻ ﺑﻨﺸﺮﻫﻢ ‪ ...‬ﴰﻤﺖ ﻧﺴﻴﻢ ﺍﳌﺴﻚ ﰲ ﺫﻟﻚ ﺍﻟﻨﺸﺮ‬
‫ﻭﻣﺎ ﺃﻧﺲ ﻣﻦ ﺷﻲﺀ ﺧﻼ ﺍﻟﻌﻬﺪ ﺩﻭﻧﻪ ‪ ...‬ﻓﻠﻴﺲ ﲞﺎﻝ ﻣﻦ ﺿﻤﲑﻱ ﻭﻻ ﻓﻜﺮﻱ‬
‫ﻟﻴﺎﻝ ﺃﻧﺴﻨﺎﻫﺎ ﻋﻠﻰ ﻏﺮﺓ ﺍﻟﺼﺒﺎ ‪ ...‬ﻓﻄﺎﺑﺖ ﻟﻨﺎ ﺇﺫ ﻭﺍﻓﻘﺖ ﻏﺮﺓ ﺍﻟﺪﻫﺮ‬
‫ﻟﻌﻤﺮﻱ ﻟﺌﻦ ﻛﺎﻧﺖ ﻗﺼﺎﺭﹰﺍ ﺃﻋﺪﻫﺎ ‪ ...‬ﻓﻠﺴﺖ ﲟﻌﺘﺪ ﺳﻮﺍﻫﺎ ﻣﻦ ﺍﻟﻌﻤﺮ‬
‫ﺃﺧﺎﺩﻉ ﺩﻫﺮﻱ ﺃﻥ ﻳﻌﻮﺩ ﺑﻔﺮﺻﺔ ‪ ...‬ﻓﻴﻔﻘﺬ ﺭﻭﺡ ﺍﻟﻮﺻﻞ ﻣﻦ ﺭﺍﺣﺔ ﺍﳍﺠﺮ‬
‫ﻭﺗﺮﺟﻊ ﺃﻳﺎﻡ ﺧﻠﺖ ﲟﻌﺎﻫﺪ ‪ ...‬ﻣﻦ ﺍﻟﻠﻬﻮ ﻻ ﺗﻨﻔﻚ ﻣﲏ ﻋﻠﻰ ﺫﻛﺮ‬
‫ﻓﻜﻢ ﱄ ﺑﺎﻷﻫﺮﺍﻡ ﺃﻭ ﺩﻳﺮ ﻬﻧﻴﺔ ‪ ...‬ﻣﺼﺎﻳﺪ ﻏﺰﻻﻥ ﺍﳌﻜﺎﺑﺪ ﻭﺍﻟﻘﻔﺮ؟‬
‫ﺇﱃ ﺍﳉﻴﺰﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻗﺪ ﺗﻀﻤﻨﺖ ‪ ...‬ﺟﺰﻳﺮﻬﺗﺎ ﺫﺍﺕ ﺍﳌﻮﺍﺧﲑ ﻭﺍﳉﺴﺮ‬
 ‫ﻭﺑﺎﳌﻘﺲ ﻓﺎﻟﺒﺴﺘﺎﻥ ﻟﻠﻌﲔ ﻣﻨﻈﺮ ‪ ...‬ﺃﻧﻴﻖ ﺇﱃ ﺷﺎﻃﺊ ﺍﳋﻠﻴﺞ ﺇﱃ ﺍﻟﻘﺼﺮ‬
‫ﻭﰲ ﺳﺮﺩﻭﺱ ﻣﺴﺘﺮﺍﺩ ﻭﻣﻠﻌﺐ ‪ ...‬ﺇﱃ ﺩﻳﺮ ﻣﺮﺣﻨﺎ ﺇﱃ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ‬

‫ﻭﻛﻢ ﺑﲔ ﺑﺴﺘﺎﻥ ﺍﻷﻣﲑ ﻭﻗﺼﺮﻩ ‪ ...‬ﺇﱃ ﺍﻟﱪﻛﺔ ﺍﻟﺰﻫﺮﺍﺀ ﻣﻦ ﺯﻫﺮ ﻧﻀﺮ؟‬

‫ﺗﺮﺍﻫﺎ ﻛﻤﺮﺁﺓ ﺑﺪﺕ ﰲ ﺭﻓﺎﺭﻑ ‪ ...‬ﻣﻦ ﺍﻟﺴﻨﺪﺱ ﺍﳌﻮﺷﻰ ﻳﻨﺸﺮ ﻟﻠﺘﺠﺮ‬
‫ﻼ ‪ ...‬ﻬﻧﺎﺭﻱ ﺑﻠﻴﻠﻲ ﻻ ﺃﻓﻴﻖ ﻣﻦ ﺍﻟﺴﻜﺮ‬
‫ﻭﻛﻢ ﺑﺖ ﰲ ﺩﻳﺮ ﺍﻟﻘﺼﲑ ﻣﻮﺍﺻ ﹰ‬
‫ﺗﺒﺎﺩﺭﱐ ﺑﺎﻟﺮﺍﺡ ﺑﻜﺮ ﻏﺮﻳﺮﺓ ‪ ...‬ﺇﺫﺍ ﻫﺘﻒ ﺍﻟﻨﺎﻗﻮﺱ ﰲ ﻏﺮﺓ ﺍﻟﻔﺠﺮ‬
‫ﻣﺴﻴﺤﻴﺔ ﺧﻮﻃﻴﺔ ﻛﻠﻤﺎ ﺍﻧﺜﻨﺖ ‪ ...‬ﺗﺸﻜﺖ ﺃﺫﻯ ﺍﻟﺰﻧﺎﺭ ﻣﻦ ﺩﻗﺔ ﺍﳋﺼﺮ‬
‫ﻭﻛﻢ ﻟﻴﻠﺔ ﱄ ﺑﺎﻟﻘﺮﺍﻓﺔ ﺧﻠﺘﻬﺎ ‪ ...‬ﳌﺎ ﻧﻠﺖ ﻣﻦ ﻟﺬﺍﻬﺗﺎ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‬
‫ﺳﻘﻰ ﺍﷲ ﺻﻮﺏ ﺍﻟﻘﺼﺮ ﺗﻠﻚ ﻣﻐﺎﻧﻴﹰﺎ ‪ ...‬ﻭﺇﻥ ﻏﻨﻴﺖ ﺑﺎﻟﻨﻴﻞ ﻣﻦ ﺳﺒﻞ ﺍﻟﻘﻄﺮ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻐﺰﻝ‪:‬‬
‫ﺭﺋﻢ ﺇﺫﺍ ﻣﺎ ﻣﻌﺎﺭﻳﺾ ﺍﳌﲎ ﺧﻄﺮﺕ ‪ ...‬ﺃﺟﻠﻪ ﺍﳌﺘﻤﲎ ﻋﻦ ﺃﻣﺎﻧﻴﻪ‬
‫ﻳﺎ ﺇﺧﻮﰐ ﺃﺃﻗﺎﺣﻲ ﻓﻴﻪ ﺃﻗﺒﻞ ﱄ؟ ‪ ...‬ﺃﻡ ﺧﻂ ﺭﺍﺀﻳﻦ ﻣﻦ ﻣﺴﻚ ﻋﻠﻰ ﻓﻴﻪ؟‬
‫ﺃﻡ ﺣﺲ ﺫﺍﻙ ﺍﻟﺘﺮﺍﺧﻲ ﰲ ﺗﻜﻠﻤﻪ ‪ ...‬ﺃﻡ ﺣﺴﻦ ﺫﺍﻙ ﺍﻟﺘﻬﺎﺩﻱ ﰲ ﺗﺜﻨﻴﻪ؟؟‬
‫ﺃﻡ ﺳﺨﻄﻪ ﺃﻡ ﺭﺿﺎﻩ ﺃﻡ ﲡﻨﺒﻪ؟؟؟ ‪ ...‬ﺃﻡ ﻋﻄﻔﻪ ﺃﻡ ﻧﻮﺍﻩ ﺃﻡ ﺗﺪﺍﻧﻴﻪ؟؟‬
‫ﻧﻔﺴﻲ ﻓﺪﺍﺅﻙ ﻣﺎﱄ ﻋﻨﻚ ﻣﺼﻄﱪ ‪ ...‬ﻳﺎ ﻗﺎﺗﻠﻲ ﻛﻞ ﻣﻌﲎ ﻣﻦ ﻣﻌﺎﻧﻴﻪ‬
‫ﻭﻗﺎﻝ ﻳﺮﺛﻲ‪:‬‬
‫ﺃﻫﻮﻥ ﻣﺎ ﺃﻟﻘﻰ ﻭﻟﻴﺲ ﻬﺑﲔ ‪ ...‬ﺑﺄﻥ ﺍﳌﻨﺎﻳﺎ ﻟﻠﻔﻮﺱ ﲟﺮﺻﺪ‬
‫ﻭﺇﱐ ﻭﺇﻥ ﱂ ﺃﻟﻘﻚ ﺍﻟﻴﻮﻡ ﺭﺍﺋﺤﹰﺎ ‪ ...‬ﻟﺼﺮﻑ ﺭﺯﺍﻳﺎﻫﺎ ﻟﻘﻴﺘﻚ ﰲ ﻏﺪ‬
‫ﻓﻼ ﻳﺒﻌﺪﻧﻚ ﺍﷲ ﻣﻴﺘﹰﺎ ﺑﻘﻔﺮﺓ ‪ ...‬ﻣﻌﻔﺮ ﺧﺪ ﰲ ﺍﻟﺜﺮﻯ ﱂ ﻳﻮﺳﺪ‬
‫ﺗﺮﺩﻯ ﳒﻴﻌﹰﺎ ﺣﲔ ﺑﺰﺕ ﺛﻴﺎﺑﻪ ‪ ...‬ﻛﺄﻥ ﻋﻠﻰ ﺃﻋﻄﺎﻓﻪ ﻓﻀﻞ ﳎﺴﺪ‬
‫ﻣﻀﺎﺀ ﺳﻨﺎﻥ ﰲ ﺳﻨﺎﻥ ﻣﺬﻟﻖ ‪ ...‬ﻭﻓﺘﻚ ﺣﺴﺎﻡ ﰲ ﺣﺴﺎﻡ ﻣﻬﻨﺪ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﳌﺪﺑﺮ‬

‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻜﺎﺗﺐ ﺍﻷﺩﻳﺐ ﺍﻟﻔﺎﺿﻞ‪ ،‬ﺍﻟﺸﺎﻋﺮ ﺍﳉﻮﺍﺩ ﺍﳌﺘﺮﺳﻞ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻨﻈﻢ ﺍﻟﺮﺍﺋﻖ‪ ،‬ﻭﺍﻟﻨﺜﺮ ﺍﻟﻔﺎﺋﻖ‪ ،‬ﺗﻮﱃ‬
‫ﺍﻟﻮﻻﻳﺎﺕ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﰒ ﻭﺯﺭ ﻟﻠﻤﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ‪ ،‬ﳌﺎ ﺧﺮﺝ ﻣﻦ ﺳﺮ ﻣﻦ ﺭﺃﻯ ﺑﺮﻳﺪ ﻣﺼﺮ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺳﻨﺔ ﺗﺴﻊ‬
‫ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ ﻭﻫﻮ ﻳﺘﻘﻠﺪ ﻟﻠﻤﻌﺘﻀﺪ ﺩﻳﻮﺍﻥ ﺍﻟﻀﻴﺎﻉ ﺑﺒﻐﺪﺍﺩ‪.‬‬
‫ﻭﺃﺻﻠﻬﻢ ﻣﻦ ﺳﺘﻤﺴﻴﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻳﺪﻋﻲ ﺃﻧﻪ ﻣﻦ ﺿﺒﺔ‪ ،‬ﻭﺃﺧﻮﻩ ﺃﲪﺪ ﻣﻦ ﺟﻠﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺃﻓﺎﺿﻠﻬﻢ ﻭﻛﺮﺍﻣﻬﻢ‪،‬‬
‫ﻭﺣﺴﺪﺗﻪ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻣﻨﺰﻟﺘﻪ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﺄﻏﺮﻭﻩ ﺑﻪ‪ ،‬ﺣﱴ ﺃﺧﺮﺟﻪ ﺇﱃ ﺩﻣﺸﻖ ﻣﺘﻮﻟﻴﹰﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻧﺎﻇﺮﹰﺍ ﰲ‬
‫ﲢﺼﻴﻞ ﺃﻣﻮﺍﳍﺎ‪ ،‬ﻭﻗﺒﻠﻪ ﺍﺑﻦ ﻃﻮﻟﻮﻥ ﰲ ﺃﻣ ﹴﺮ ﻗﺪ ﺫﻛﺮﺗﻪ ﰲ ﻛﺘﺎﰊ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﺪﺑﺮ ﻫﻮ ﺍﻟﻘﺎﺋﻞ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺼﻮﱄ ﻳﻬﺠﻮﻩ‪:‬‬
 ‫ﻋﺰ ﺍﻟﻄﻮﻳﻞ ﻋﻦ ﺍﻷﺯﻣﺔ ‪ ...‬ﻻ ﺭﺩﻩ ﺭﰊ ﺑﺬﻣﻪ‬
‫ﺇﻥ ﻛﺎﻥ ﻃﺎﻝ ﻓﺈﻧﻪ ‪ ...‬ﻣﻦ ﺃﻗﺼﺮ ﺍﻟﺜﻘﻠﲔ ﳘﻪ‬
‫ﻫﺐ ﻛﻨﺖ ﺻﻮ ﹰﻻ ﻧﻔﺴﻪ ‪ ...‬ﻣﻦ ﻛﺎﻥ ﺻﻮﻝ ﻧﺎﻙ ﺃﻣﻪ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻳﺎ ﻛﺎﺷﻒ ﺍﻟﻜﺮﺏ ﺑﻌﺪ ﺷﺪﺗﻪ ‪ ...‬ﻭﻣﻨﺰﻝ ﺍﻟﻐﻴﺚ ﺑﻌﺪ ﻣﺎ ﻗﻨﻄﻮﺍ‬
‫ﻻ ﺗﺒﻞ ﻗﻠﱯ ﺑﺸﺤﻂ ﺑﻴﻨﻬﻢ ‪ ...‬ﻓﺎﳌﻮﺕ ﺩﺍﻥ ﺇﺫﺍ ﻫﻢ ﺷﺤﻄﻮﺍ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﻧﻈﻢ ﺍﳉﻤﺎﻥ ﻟﻠﻤﻨﺬﺭﻱ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻄﻮﻱ ﺍﻟﺸﺎﻋﺮ‪ :‬ﺃﺗﻴﺖ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﺪﺑﺮ‪ ،‬ﻓﺎﺳﺘﺄﺫﻧﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻢ ﻳﺄﺫﻥ‬
‫ﱄ ﺣﺎﺟﺒﻪ‪ ،‬ﻓﺄﺧﺬﺕ ﻭﺭﻗﺔ ﻭﻛﺘﺒﺖ ﻓﻴﻬﺎ‪:‬‬
‫ﺃﺗﻴﺘﻚ ﻣﺸﺘﺎﻗﹰﺎ ﻓﻠﻢ ﺃ َﺭ ﺟﺎﻟﺴﹰﺎ ‪ ...‬ﻭﻻ ﻧﺎﻇﺮﹰﺍ ﺇﻻ ﺑﻮﺟﻪ ﻗﻄﻮﺏ‬
‫ﻛﺄﱐ ﻏﺮﱘ ﻣﻘﺘﺾ ﺃﻭ ﻛﺄﻧﲏ ‪ ...‬ﻬﻧﻮﺽ ﺣﺒﻴﺐ ﺃﻭ ﺣﻀﻮﺭ ﺭﻗﻴﺐ‬
‫ﻓﺴﺄﻟﺖ ﺍﳊﺎﺟﺐ ﺣﱴ ﺃﻭﺻﻠﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻗﺮﺃﻫﺎ ﻗﺎﻝ‪ :‬ﻭﳛﻚ‪ ،‬ﺃﺩﺧﻞ ﻋﻠﻲ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﺪﺧﻠﺖ ﻓﺄﻛﺮﻣﲏ‪،‬‬
‫ﻭﻗﻀﻰ ﺣﻮﺍﺋﺠﻲ‪.‬‬

‫ﻼ ﻛﺎﻥ ﻳﻨﺎﺩﻡ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﳏﻤﺪ ﺍﳌﻬﻠﱯ ﻳﺘﺤﺪﺙ ﻭﻫﻮ ﻭﺯﻳﺮ ﰲ ﳎﻠﺲ ﺃﻧﺲ‪ ،‬ﺃﻥ ﺭﺟ ﹰ‬
‫ﺍﻟﻈﺮﺍﻑ‪ ،‬ﻭﺃﺣﺴﺒﻪ ﻗﺎﻝ‪ :‬ﺍﺑﻦ ﺍﳌﺪﺑﺮ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪﻩ ﺫﺍﺕ ﻳﻮﻡ‪ ،‬ﻓﺮﺟﻊ ﻏﻼﻡ ﻟﻪ ﺃﻧﻔﺬﻩ ﰲ ﺷﻲﺀ ﻻ ﺃﺩﺭﻱ ﻣﺎ ﻫﻮ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺭﺏ ﺍﻟﺪﺍﺭ ﻣﺎ ﺻﻨﻌﺖ؟ ﻓﻘﺎﻝ ﺫﻫﺒﺖ ﻭﱂ ﻳﻜﻦ‪ ،‬ﻓﻘﺎﻡ ﳚﻲﺀ‪ ،‬ﻓﺠﺎﺀ‪ ،‬ﻓﻠﻢ ﳚﻲﺀ‪ ،‬ﻓﺠﺌﺖ‪ ،‬ﻗﺎﻝ ﻓﺘﺒﻴﻨﺖ ﰲ‬
‫ﺭﺏ ﺍﻟﺪﺍﺭ ﺗﻐﲑﹰﺍ ﻭﳘﺎﹰ‪ ،‬ﻭﱂ ﻳﻘﻞ ﻟﻠﻐﻼﻡ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻌﺠﺒﺖ ﻣﻦ ﺫﻟﻚ‪ ،‬ﰒ ﺃﺧﺬ ﺑﻴﺪﻱ ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺿﻴﻖ ﺻﺪﺭﻱ ﻣﺎ ﺟﺎﺀ‬
‫ﺑﻪ ﻫﺬﺍ ﺍﻟﻐﻼﻡ‪ ،‬ﻓﻘﻢ ﺣﱴ ﺗﺪﻭﺭ ﰲ ﺍﻟﺒﺴﺘﺎﻥ ﺍﻟﺬﻱ ﰲ ﺩﺍﺭﻧﺎ ﻭﻧﺘﻔﺮﺝ‪ ،‬ﻓﻠﻌﻠﻪ ﳜﻒ ﻣﺎ ﰊ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻭﺍﷲ ﻟﻘﺪ ﺗﻮﳘﺖ‬
‫ﺃﻥ ﺻﺪﺭﻙ ﻗﺪ ﺿﺎﻕ ﺑﺎﻧﻘﻼﺏ ﻛﻼﻡ ﺍﻟﻐﻼﻡ ﻋﻠﻴﻚ‪ ،‬ﻭﻗﺪ ﻓﻬﻤﺘﻪ ﻭﻫﻮ ﻇﺮﻳﻒ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﻣﻦ ﺃﺣﺼﻒ‬
‫ﻭﺃﻇﺮﻑ ﻏﻼﻡ ﻳﻜﻮﻥ‪ ،‬ﻭﺫﺍﻙ ﺃﻧﲏ ﳑﺘﺤﻦ ﺑﻌﺸﻖ ﻏﻼﻡ ﺃﻣﺮﺩ ﻭﻫﻮ ﺍﺑﻦ ﳒﺎﺩ ﰲ ﺟﲑﺍﻧﻨﺎ‪ ،‬ﻭﺍﻟﻐﻼﻡ ﻳﺴﺎﻋﺪﱐ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺃﺑﻮﻩ ﻳﻐﺎﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﳝﻨﻌﻪ ﻣﲏ‪ ،‬ﻓﻮﺟﻬﺖ ﻫﺬﺍ ﺍﻟﻐﻼﻡ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺇﻥ ﱂ ﻳﻚ ﺃﺑﻮﻩ ﻫﻨﺎﻙ‪ ،‬ﻓﻘﻞ ﻟﻪ ﻳﺼﲑ ﺇﻟﻴﻨﺎ‪ ،‬ﻓﺮﺟﻊ‪،‬‬
‫ﻓﻠﻤﺎ ﺭﺁﻙ ﻋﻨﺪﻱ‪ ،‬ﻗﺪﺭ ﺃﱐ ﱂ ﺃﻃﻠﻌﻚ ﻋﻠﻰ ﺍﻷﻣﺮ ﻓﺮﺩ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﻈﺮﻳﻒ ﺍﻟﺬﻱ ﲰﻌﺘﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻋﺪﻩ ﻋﻠﻲ‬
‫ﺃﻧﺖ ﻷﻓﻬﻤﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻳﻘﻮﻝ‪ :‬ﺫﻫﺒﺖ ﺇﱃ ﺍﻟﻐﻼﻡ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺃﺑﻮﻩ ﻫﻨﺎﻙ‪ ،‬ﻓﻘﺎﻡ ﺍﻟﻐﻼﻡ ﳚﻲﺀ‪ ،‬ﻓﺠﺎﺀ ﺃﺑﻮﻩ‪ ،‬ﻓﻠﻢ‬
‫ﳚﻲﺀ ﺍﻟﻐﻼﻡ ﻓﺠﺌﺖ ﺃﻧﺎ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﺧﹰﺎ ﻭﺻﺪﻳﻘﹰﺎ ﻻ ﻏﻼﻣﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﳐﻠﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﺸﺎﻣﻲ ﺍﳊﻮﺭﺍﱐ ﻳﻬﺠﻮ ﺍﺑﻦ ﺍﳌﺪﺑﺮ‪:‬‬
‫ﻋﻠﻰ ﺃﺑﻮﺍﺑﻪ ﻣﻦ ﻛﻞ ﻭﺟﻪ ‪ ...‬ﻗﺼﺪﺕ ﻟﻪ ﺃﺧﻮ ﻣﺮ ﺑﻦ ﺃﺩ‬
‫ﻳﻌﲏ ﺿﺒﺔ ﺑﻦ ﺃﺩ‪ ،‬ﻳﻌﲏ ﺃﺑﻮﺍﺑﻪ ﻣﻀﺒﺒﺔ ﺑﺎﻟﻠﺆﻡ ﺃﻭ ﳏﻜﻤﺔ ﻋﻦ ﺍﳋﲑ ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﳌﺪﺑﺮ ﻳﻨﺴﺐ ﺇﱃ ﺿﺒﺔ‪:‬‬
‫ﺃﺧﻮ ﳋﻢ ﺃﻋﺎﺭﻙ ﻣﻨﻪ ﺛﻮﺑﹰﺎ ‪ ...‬ﻫﻨﻴﺌﹰﺎ ﺑﺎﻟﻘﻤﻴﺺ ﻟﻚ ﺍﻷﺟﺪ‬
‫ﻭﺃﺧﻮ ﳋﻢ ﻳﺮﻳﺪ ﺟﺬﺍﻣﹰﺎ‪.‬‬
‫ﺃﺑﻮﻙ ﺃﺭﺍﺩ ﺃﻣﻚ ﺣﲔ ﺯﻓﺖ ‪ ...‬ﻓﻠﻢ ﺗﻮﺟﺪ ﻷﻣﻚ ﺑﻨﺖ ﺳﻌﺪ‬
‫ﺑﻨﺖ ﺳﻌﺪ ﻳﺮﻳﺪ ﻋﺬﺭﺓ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻫﺬﱘ ﺍﻟﻘﺒﻴﻠﺔ ﺍﳌﻌﺮﻭﻓﺔ‪.‬‬
 ‫ﻭﺯﺑﺪ ﰲ ﺍﳍﺠﺎﺀ ﺑﻐﲑ ﺫﺍﻝ ‪ ...‬ﺃﺣﺐ ﺇﻟﻴﻚ ﻣﻦ ﻋﺴﻞ ﺑﺰﺑﺪ‬
‫ﺭﺃﻳﺘﻚ ﻻ ﲢﺐ ﺍﻟﻮﺩ ﺇﻻ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻋﺼﺐ ﻭﺟﻠﺪ‬
‫ﺃﺭﺍﱐ ﺍﷲ ﻋﺮﻙ ﰲ ﺍﳉﻌﱯ ‪ ...‬ﻭﻋﻴﻨﻚ ﻋﲔ ﺑﺸﺎﺭ ﺑﻦ ﺑﺮﺩ‬
‫ﺍﻟﻌﺮ‪ :‬ﺍﳉﺮﺏ‪ .‬ﻭﺍﳉﻌﱯ‪ :‬ﺍﻷﺳﺖ‪ .‬ﻭﻋﲔ ﺑﺸﺎﺭ‪ :‬ﻳﻌﲏ ﺃﻋﻤﻰ ﻷﻥ ﺑﺸﺎﺭ ﺑﻦ ﺑﺮﺩ ﻛﺎﻥ ﺃﻋﻤﻰ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻫﻼﻝ‬

‫ﺍﺑﻦ ﻋﺎﺻﻢ‪ ،‬ﺑﻦ ﺳﻌﺪ‪ ،‬ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺑﻌﻤﺮﻭ‪ ،‬ﺑﻦ ﻋﻤﲑ‪ ،‬ﺍﺑﻦ ﻋﻮﻑ‪ ،‬ﺑﻦ ﻋﻘﺪﺓ‪ ،‬ﺑﻦ ﻏﱪﺓ‪ ،‬ﺑﻦ ﻋﻮﻑ‪ ،‬ﺑﻦ ﺛﻘﻴﻒ‪،‬‬
‫ﺍﻟﺜﻘﻔﻲ‪ ،‬ﺃﺻﻠﻪ ﻛﻮﰲ‪ ،‬ﻭﺳﻌﺪ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻫﻮ ﺃﺧﻮ ﻋﺒﻴﺪ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺻﺎﺣﺐ ﻳﻮﻡ ﺍﳉﺴﺮ‪ ،‬ﰲ ﺃﻳﺎﻡ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ﻣﻊ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﺳﻌﺪ ﻫﻮ ﻋﻢ ﺍﳌﺨﺘﺎﺭ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ ﺍﻟﺜﻘﻔﻲ‪ ،‬ﻭﻻﻩ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﺍﳌﺪﺍﺋﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬
‫ﳉﺄ ﺇﻟﻴﻪ ﺍﳊﺴﻦ ﻳﻮﻡ ﺳﺎﺑﺎﻁ‪ ،‬ﻭﻛﻨﻴﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻛﺎﻥ ﺟﺒﺎﺭﹰﺍ ﻣﻦ ﻣﺸﻬﻮﺭﻱ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺟﻌﻔﺮ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻄﻮﺳﻲ ﰲ ﻣﺼﻨﻔﻲ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ ﻗﺎﻝ ﻭﺍﻧﺘﻘﻞ ﻣﻦ‬
‫ﺍﻟﻜﻮﻓﺔ ﺇﱃ ﺃﺻﻔﻬﺎﻥ‪ ،‬ﻭﺃﻗﺎﻡ ﻬﺑﺎ‪ ،‬ﻭﻛﺎﻥ ﺯﻳﺪﻳﹰﺎ ﺃﻭﻻﹰ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻹﻣﺎﻣﻴﺔ‪.‬‬
‫ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻘﻴﻔﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩﺓ‪ ،‬ﻛﺘﺎﺏ ﻣﻘﺘﻞ ﻋﺜﻤﺎﻥ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻛﺘﺎﺏ ﺑﻴﻌﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻞ‪ ،‬ﻛﺘﺎﺏ ﺻﻔﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﻜﻤﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻬﺮ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻐﺎﺭﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﻣﻘﺘﻞ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻛﺘﺎﺏ ﺭﺳﺎﺋﻞ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺃﺧﺒﺎﺭﻩ ﻭﺣﺮﻭﺑﻪ‪ ،‬ﻏﲑ ﻣﺎ ﺗﻘﺪﻡ‪ ،‬ﻛﺘﺎﺏ ﻗﻴﺎﻡ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻛﺘﺎﺏ ﻣﻘﺘﻞ ﺍﳊﺴﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺍﺑﲔ ﻭﻋﲔ ﺍﻟﻮﺭﺩﺓ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﳌﺨﺘﺎﺭ‪،‬‬
‫ﻛﺘﺎﺏ ﻓﺪﻙ‪ :‬ﻛﺘﺎﺏ ﺍﳊﺠﺔ ﰲ ﻓﻌﻞ ﺍﳌﻜﺮﻣﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﺮﺍﺋﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻮﺩﺓ ﰲ ﺫﻭﻱ ﺍﻟﻘﺮﰉ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻌﺮﻓﺔ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳊﻮﺽ ﻭﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﻧﺰﻝ ﻣﻨﻦ ﺍﻟﻘﺮﺁﻥ ﰲ‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻣﻦ ﻧﺰﳍﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﻣﺔ ﻛﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﻣﺔ ﺻﻐﲑ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳌﺘﻌﺘﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺒﺘﺪﺇ ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻋﻤﺮ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻋﺜﻤﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﺍﺭ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺮﻭﺭﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺳﺘﻴﻔﺎﺀ ﻭﺍﻟﻐﺎﺭﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﲑ‪ ،‬ﻛﺘﺎﺏ ﻳﺰﻳﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﺑﻦ ﺍﻟﺰﺑﲑ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﳏﻤﺪ ﻭﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻣﻦ ﻗﺘﻞ ﻣﻦ ﺁﻝ ﳏﻤﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻄﺐ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻋﻮﻥ‬

‫ﺍﺑﻦ ﻫﻼﻝ ﺃﰊ ﺍﻟﻨﺠﻢ ﺍﻟﻜﺎﺗﺐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﺘﺸﺒﻬﺎﺕ ﻻﺑﻦ ﺃﰊ ﻋﻮﻥ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ‬
‫ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻠﻤﻐﺎﱐ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ‪ ،‬ﻭﺃﺣﺪ ﺛﻘﺎﺗﻪ‪ ،‬ﻭﳑﻦ ﻛﺎﻥ ﻳﻐﻠﻮ ﰲ ﺃﻣﺮﻩ‪ ،‬ﻭﻳﺪﻋﻲ ﺃﻧﻪ‬
‫ﺇﳍﻪ‪ ،‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ ﻣﻦ ﺃﻫﻞ ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ ﻭﺍﺳﻂ‪ ،‬ﺗﻌﺮﻑ ﺑﺸﻠﻐﻤﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻛﺎﺗﺒﹰﺎ‬
‫ﺑﺒﻐﺪﺍﺩ‪.‬‬
‫ﺫﻛﺮ ﺛﺎﺑﺖ ﺃﻥ ﺍﶈﺴﻦ ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻋﻨﺎﻳﺔ ﺑﻪ‪ ،‬ﻓﺎﺳﺘﺨﻠﻔﻪ ﺑﺒﻐﺪﺍﺩ ﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻤﺎﻝ ﺑﻨﻮﺍﺣﻲ ﺍﻟﺴﻠﻄﺎﻥ‪،‬‬
 ‫ﻭﻛﺎﻧﺖ ﺻﻮﺭﺗﻪ ﺻﻮﺭﺓ ﺍﳊﻼﺝ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻗﻮﻡ ﻳﺪﻋﻮﻥ ﺃﻧﻪ ﺇﳍﻬﻢ‪ ،‬ﻭﺃﻥ ﺭﻭﺡ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺣﻞ ﰲ ﺁﺩﻡ‪ ،‬ﰒ ﰲ‬
‫ﺷﻴﺚ‪ ،‬ﰒ ﰲ ﻭﺍﺣﺪ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ‪ ،‬ﻭﺍﻷﺋﻤﺔ‪ ،‬ﺣﱴ ﺣﻞ ﰲ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﺃﻧﻪ ﺣﻞ‬
‫ﻓﻴﻪ‪ ،‬ﻭﻭﺿﻊ ﻛﺘﺎﺑﹰﺎ ﲰﺎﻩ ﺍﳊﺎﺳﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ ،‬ﻭﺃﺑﺎﺡ ﺍﻟﺰﻧﺎ ﻭﺍﻟﻔﺠﻮﺭ‪ ،‬ﻓﻈﻔﺮ ﺑﻪ ﺍﻟﺮﺍﺿﻲ ﺑﺎﷲ‪ ،‬ﻓﻘﺘﻠﻪ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ‬
‫ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺍﺳﺘﻐﻮﻯ ﲨﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﺍﺑﻦ ﺃﰊ ﻋﻮﻥ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﺘﺸﺒﻴﻬﺎﺕ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬
‫ﻳﺒﻴﺤﻮﻧﻪ ﺣﺮﻣﻬﻢ‪ ،‬ﻭﺃﻣﻮﺍﳍﻢ ﻳﺘﺤﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻌﺎﻃﻰ ﺍﻟﻜﻤﻴﺎﺀ ﻭﻟﻪ ﻛﺘﺐ ﻣﻌﺮﻭﻓﺔ ﻭﳌﺎ ﺃﺧﺬ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ‪،‬‬
‫ﺃﺧﺬ ﻣﻌﻪ‪ ،‬ﻓﻠﻤﺎ ﻗﺘﻞ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ‪ ،‬ﻋﺮﺽ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﻋﻮﻥ ﺃﻥ ﻳﺸﺘﻤﻪ‪ ،‬ﺃﻭ ﻳﺒﺼﻖ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﰉ ﻭﺃﺭﻋﺪ‬
‫ﻭﺃﻇﻬﺮ ﺧﻮﻓﹰﺎ ﻣﻦ ﺫﻟﻚ ﻟﻠﺤﲔ‪ ،‬ﻭﺍﻟﺸﻘﺎﺀ‪ ،‬ﻓﻘﺘﻞ‪ ،‬ﻭﺃﳊﻖ ﺑﺼﺎﺣﺒﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ‪ ،‬ﻭﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ‪،‬‬
‫ﻭﻛﺎﻥ ﻧﺎﻗﺺ ﺍﻟﻌﻘﻞ ﻣﺘﻬﻮﺭﹰﺍ‪.‬‬
‫ﻗﺎﻝ ﺛﺎﺑﺖ‪ :‬ﻗﻴﻞ ﺇﻥ ﺃﺑﺎ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻠﻤﻐﺎﱐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ ﺍﺩﻋﻰ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻓﻘﺘﻞ ﻫﻮ‬
‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻢ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﻋﻮﻥ ﺻﺎﺣﺒﻪ‪ ،‬ﺿﺮﺑﺎ ﺑﺎﻟﺴﻮﻁ‪ ،‬ﰒ ﺿﺮﺑﺖ‬
‫ﺃﻋﻨﺎﻗﻬﻤﺎ ﻭﺻﻠﺒﺎ‪ ،‬ﰒ ﺃﺣﺮﻗﺖ ﺟﺜﺘﻬﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻟﻠﻴﻠﺔ ﺧﻠﺖ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻧﻘﻠﺘﻪ ﻣﻦ ﺧﻄﻪ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺣﻲ ﻭﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻮﺍﺑﺎﺕ ﺍﳌﺴﻜﺘﺔ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﻟﺘﺸﺒﻴﻬﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺑﻴﺖ ﻣﺎﻝ ﺍﻟﺴﺮﻭﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻭﺍﻭﻳﻦ‪ .‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﺃﺑﻮ ﻋﻮﻥ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻢ ﺍﻟﻜﺎﺗﺐ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻣﻮﱃ ﻟﺒﲏ ﺳﻠﻴﻢ‪ ،‬ﻭﺃﺑﻮ ﻋﻮﻥ ﻭﻋﻤﺎﻩ ﺻﺎﱀ ﻭﻣﺎﺟﺪ‬
‫ﺍﺑﻨﺎ ﺃﰊ ﺍﻟﻨﺠﻢ ﺷﻌﺮﺍﺀ ﻛﻠﻬﻢ‪ ،‬ﻭﻣﺎﺟﺪ ﻳﻜﲎ ﺃﺑﺎ ﺍﻟﺪﻣﻴﻞ‪ ،‬ﻭﺃﺑﻮ ﻋﻮﻥ ﻫﻮ ﺍﻟﻘﺎﺋﻞ ﰲ ﺣﺎﰎ ﺑﻦ ﺍﻟﻔﺮﺝ ﻭﻛﺎﻥ ﺃﺑﻮ ﺷﺒﻞ‬
‫ﺍﻟﱪﲨﻲ ﺍﻟﺸﺎﻋﺮ ﰲ ﻗﺪﻣﺘﻪ ﺳﺮ ﻣﻦ ﺭﺃﻯ ﻧﺰﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺷﺒﻞ ﺃﻫﺘﻢ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻪ ﺃﺑﻮ ﻋﻮﻥ‪:‬‬
‫ﳊﺎﰎ ﰲ ﲞﻠﻪ ﻓﻄﻨﺔ ‪ ...‬ﺃﺩﻕ ﺣﺴﹰﺎ ﻣﻦ ﺧﻄﻰ ﺍﻟﻨﻤﻞ‬
‫ﻗﺪ ﺟﻌﻞ ﺍﳍﺘﻤﺎﻥ ﺿﻴﻔﺎﻧﻪ ‪ ...‬ﻓﺼﺎﺭ ﰲ ﺃﻣ ﹴﻦ ﻣﻦ ﺍﻷﻛﻞ‬
‫ﻟﻴﺲ ﻋﻠﻰ ﺧﺒﺰ ﺍﻣﺮﺉ ﺿﻴﻌﺔ ‪ ...‬ﺁﻛﻠﻪ ﻋﺼﻢ ﺃﺑﻮ ﺷﺒﻞ‬
‫ﻛﻢ ﻗﺪﺭ ﻣﺎ ﻛﻠﻪ ﻛﻔﻪ ‪ ...‬ﺇﱃ ﻓﻢ ﻣﻦ ﺳﻨﻪ ﻋﻄﻞ؟‬
‫ﻓﺤﺎﰎ ﺍﳉﻮﺩ ﺃﺧﻮ ﻃﻲﺀ ‪ ...‬ﻛﺎﻥ ﻭﻫﺬﺍ ﺣﺎﰎ ﺍﻟﺒﺨﻞ‬
‫ﻭﺫﻛﺮ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﻏﺎﱐ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺃﰊ ﻋﻮﻥ ﺃﺣﺪ ﺍﻟﻘﻮﺍﺩ‪ ،‬ﳑﻦ ﻗﺮﺑﻪ ﺇﻟﻴﻪ ﺃﺑﻮ ﺍﳍﻴﺜﻢ ﺍﻟﻌﺒﺎﺱ‬
‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻭﺃﻛﺴﺒﻪ ﻣﺎﻻﹰ‪ ،‬ﻓﻠﻤﺎ ﻗﺒﺾ ﻋﻠﻰ ﺃﰊ ﺍﳍﻴﺜﻢ ﺻﺎﺭ ﺍﺑﻦ ﺃﰊ ﻋﻮﻥ ﻋﻮﻧﹰﺎ ﻋﻠﻴﻪ ﻣﻊ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻓﻴﻤﻦ ﻭﻛﻠﻪ ﺑﺪﺍﺭ ﺃﰊ ﺍﳍﻴﺜﻢ‪ ،‬ﻭﱂ ﳛﺴﻦ ﺇﻟﻴﻪ ﺃﺑﻮ ﺍﳍﻴﺜﻢ ﺇﻻ ﻋﻠﻰ ﺑﺼﲑﺓ ﻓﻴﻪ ﺑﻈﻠﻤﻪ ﻭﻓﺴﻘﻪ‪ ،‬ﻓﺴﻠﻄﻪ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ‬
‫ﻛﺎﻥ ﻫﻮ ﻳﺴﻠﻄﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻋﻮﻥ‪ :‬ﺃﻇﻦ ﺃﻥ ﺃﺑﺎ ﺍﳍﻴﺜﻢ ﻛﺎﻥ ﻳﻬﻮﺩﻳﺎﹰ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻛﻴﻒ ﺫﻟﻚ؟ ﻗﺎﻝ ﻷﱐ‬
‫ﺃﺧﺬﺕ ﻏﻼﻣﹰﺎ ﻟﻪ ﻓﻔﺴﻘﺖ ﺑﻪ ﰲ ﺩﺑﺮﻩ ﻭﺳﻜﺮﺕ‪ ،‬ﻭﻃﻠﺒﺖ ﺃﻡ ﻭﻟﺪﻩ ﻷﻓﺠﺮ ﻬﺑﺎ‪ ،‬ﻭﱂ ﺃﻗﺪﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺃﺑﻮ‬
‫ﺍﳍﻴﺜﻢ ﻣﺴﻠﻤﹰﺎ ﻟﻐﻀﺐ ﺍﷲ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻣﺘﻤﺮﺩ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻣﺴﺘﻐﺮ ﺑﺈﻣﻬﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ‪ ،‬ﻭﱂ ﻳﻬﻤﻠﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪،‬‬
‫ﰒ ﺃﺧﺬﻩ ﺑﺴﻮﺀ ﻋﻤﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﳑﻦ ﺁﻣﻦ ﺑﺎﳊﻼﺝ ﻭﺁﻣﻦ ﺑﺮﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﺃﺧﺬ ﻣﻊ ﻣﻦ ﺃﺧﺬ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﻼﺝ‪ ،‬ﻭﻗﺘﻞ‬
‫ﺷﺮ ﻗﺘﻠﺔ‪ ،‬ﻛﺬﺍ ﻗﺎﻝ ﺍﳊﻼﺝ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﺘﻬﻤﺎ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﻗﺮﺃﺕ ﲟﺮﻭ ﺭﺳﺎﻟﺔ ﻛﺘﺒﺖ ﻣﻦ ﺑﻐﺪﺍﺩ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺮﺍﺿﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺇﱃ ﺃﰊ ﺍﳊﺴﲔ ﻧﺼﺮ ﺑﻦ ﺃﲪﺪ‬
‫ﺍﻟﺴﺎﻣﺎﱐ ﻭﺍﱄ ﺧﺮﺳﺎﻥ ﺑﻘﺘﻞ ﺍﻟﻌﺰﺍﻗﺮﻱ‪ ،‬ﳋﺼﺖ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﺑﻦ ﺃﰊ ﻋﻮﻥ‪ ،‬ﻗﺎﻝ ﻓﻴﻬﺎ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺃﻭﻝ ﻣﻦ ﺃﺑﺪﻉ‬
‫ﻣﺬﻫﺒﹰﺎ ﰲ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﺁﺧﺮ ﻣﻦ ﺍﺿﻄﺮ ﺍﳌﻘﺘﺪﺭ ﺑﺎﷲ ﺭﲪﻪ ﺍﷲ ﻓﺎﻧﺘﻘﻢ ﻣﻨﻬﻢ ﻣﻦ ﺍﳌﻌﺮﻭﻑ‬
‫ﺑﺎﳊﻼﺝ‪ ،‬ﻭﺧﱪﻩ ﺃﺭﻓﻊ ﻭﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﻳﻮﺻﻒ ﻭﻳﺬﻛﺮ‪ ،‬ﻭﺃﺭﺍﻕ ﺩﻣﻪ ﻭﺃﺯﺍﻝ ﲤﻮﻳﻬﻪ ﻭﺣﺴﻤﻪ‪.‬‬

‫ﻭﳌﺎ ﻭﺭﺙ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﲑﺍﺙ ﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻭﺃﺣﻠﻪ ﺍﷲ ﳏﻞ ﺧﻠﻔﺎﺋﻪ‪ ،‬ﺍﻗﺘﺪﻯ ﺑﺴﻨﺘﻬﻢ‪ ،‬ﻭﺟﺮﻯ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻬﻢ‪ ،‬ﰲ ﻛﻞ‬
‫ﺃﻣﺮ ﻗﺎﺩ ﺇﱃ ﻣﺼﻠﺤﺔ‪ ،‬ﻭﺩﻓﻊ ﺿﺮﺭ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﲟﻨﻔﻌﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﻳﺮﺟﻮ ﺍﻹﺻﺎﺑﺔ‬
‫ﺑﺘﻴﻤﻤﻪ‪ ،‬ﻭﺍﳌﺜﻮﺑﺔ ﺑﺘﻌﻤﺪﻩ‪ ،‬ﺃﻥ ﻳﺘﺘﺒﻊ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻳﻄﻬﺮ ﺍﻷﺭﺽ ﻣﻦ ﺑﻘﻴﺘﻬﻢ‪ ،‬ﺍﻟﻔﺠﺎﺭ‪ ،‬ﻓﺒﺤﺚ ﻋﻦ‬
‫ﺃﺧﺒﺎﺭﻫﻢ‪ ،‬ﻭﺃﻣﺮ ﺑﺘﻘﺼﺺ ﺁﺛﺎﺭﻫﻢ‪ ،‬ﻭﺃﻥ ﻳﻨﻬﻲ ﺇﻟﻴﻪ ﻣﺎ ﻳﺼﺢ ﻣﻦ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﳛﺼﻞ ﻟﻪ ﻣﺎ ﻳﻈﻬﺮ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﲨﻬﻮﺭﻫﻢ‪ ،‬ﻓﻠﻢ ﻳﻌﺪ ﺃﻥ ﺃﺣﻀﺮ ﺃﺑﻮ ﻋﻠﻲ ﳏﻤﺪ ﻭﺯﻳﺮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺭﺟﻼﹰ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻠﻐﻤﺎﱐ‪،‬‬
‫ﻭﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ‪ ،‬ﻓﺄﻋﻠﻢ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻪ ﻣﻦ ﻏﻤﺎﺭ ﺍﻟﻨﺎﺱ ﻭﺻﻐﺎﺭﻫﻢ‪ ،‬ﻭﻭﺟﻮﻩ ﺍﻟﻜﻔﺎﺭ ﻭﻛﺒﺎﺭﻫﻢ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻗﺪ ﺍﺳﺘﺰﻝ ﺧﻠﻘﹰﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﺷﺮﻙ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻌﻤﻬﲔ‪ ،‬ﻭﺃﻥ ﺍﻟﻄﻠﺐ ﻗﺪ ﻛﺎﻥ ﳊﻘﻪ ﰲ ﺍﻷﻳﺎﻡ ﺍﳋﺎﻟﻴﺔ ﻓﻠﻢ‬
‫ﻳﺪﺭﻙ‪ ،‬ﻭﺃﻭﺩﻋﺖ ﺍﶈﺎﺑﺲ ﻗﻮﻣﹰﺎ ﳑﻦ ﺿﻞ ﻭﺃﺷﺮﻙ‪ ،‬ﻓﻠﻤﺎ ﺭﻓﻊ ﺣﻜﻤﻪ ﻋﻨﻪ‪ ،‬ﻭﺃﺫﻥ ﰲ ﺍﺳﺘﻨﻘﺎﺫ ﺍﻟﻌﺒﺎﺩ ﻣﻨﻪ‪ ،‬ﻭﺍﻃﻠﻊ‬
‫ﻣﻦ ﺃﰊ ﻋﻠﻲّ ﻋﻠﻰ ﺻﻔﺎﺀ ﻧﻴﺔ‪ ،‬ﻭﻧﻘﺎﺀ ﻃﻮﻳﺔ‪ ،‬ﰲ ﺍﺑﺘﻐﺎﺀ ﺍﻷﺟﺮ‪ ،‬ﻭﻃﻼﺑﻪ ﺭﺿﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﻛﺘﺴﺎﺑﻪ‪ ،‬ﻭﺍﻻﻣﺘﻌﺎﺽ‬
‫ﻣﻦ ﺃﻥ ﻳﻨﺎﺯﻉ ﰲ ﺍﻹﳍﻴﺔ‪ ،‬ﺃﻭ ﻳﻀﺎﻫﻲ ﰲ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﺁﻧﺴﻪ ﺑﻨﺎﺣﻴﺘﻪ ﻓﺎﺳﺘﺮﺳﻞ‪ ،‬ﻭﺣﺜﻪ ﺑﺎﳌﺼﲑ ﺇﱃ ﺣﻀﺮﺗﻪ‪ ،‬ﻓﺘﻌﺠﻞ‪،‬‬
‫ﻓﻔﺤﺺ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻨﻪ‪ ،‬ﻭﻭﻛﻞ ﺇﻟﻴﻪ ﳘﻪ ﻓﻔﺘﺶ ﺃﻣﺮﻩ ﺗﻔﺘﻴﺶ ﺍﳊﺎﺋﻂ ﻟﻠﻤﻤﻠﻜﺔ‪ ،‬ﺍﶈﺎﻣﻲ ﻋﻦ ﺍﳊﻮﺯﺓ‪ ،‬ﺍﻟﻘﺎﺋﻢ ﲟﺎ‬
‫ﻓﻮﺿﻪ ﺍﷲ ﺇﻟﻴﻪ ﻣﻦ ﺭﻋﺎﻳﺔ ﺍﻷﻣﺔ‪ ،‬ﻭﻭﻗﻒ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺰﻝ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻌﻘﻮﻝ ﻣﻦ ﻛﻞ ﻣﺪﺧﻞ‪،‬‬
‫ﻭﻳﺘﻮﺻﻞ ﺇﱃ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻛﻞ ﻣﺘﻮﺻﻞ‪ ،‬ﻭﻳﻌﺘﺰﻯ ﺇﱃ ﺍﳌﻠﺔ ﻭﻫﻮ ﻻ ﻳﻌﺘﻘﺪﻫﺎ‪ ،‬ﻭﻳﻨﺘﻤﻲ ﺇﱃ ﺍﳋﻠﺔ ﻭﻫﻮ ﻋﺎﺭ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﻳﺪﻋﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﳍﻴﺔ ﻭﻫﻮ ﻋ ﹴﻢ ﻋﻨﻬﺎ‪ ،‬ﻭﳛﻘﻖ ﺍﺳﺘﺨﺮﺍﺝ ﺍﳊﻜﻢ ﺍﻟﻐﺎﻣﻀﺔ ﻭﻫﻮ ﺟﺎﻫﻞ ﻬﺑﺎ‪ ،‬ﻭﻳﺘﺴﻢ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ‬
‫ﺍﳌﻌﺠﺰﺍﺕ‪ ،‬ﻭﻫﻮ ﻋﺎﺟﺰ ﻋﻦ ﳑﻜﻦ ﺍﻷﺷﻴﺎﺀ ﻭﻣﺘﻬﻴﺌﻬﺎ‪ ،‬ﻭﻳﻨﺘﺤﻞ ﺍﻟﺜﻘﺔ ﰲ ﺩﻳﻦ ﺁﻝ ﳏﻤﺪ‪ ،‬ﻭﻫﻮ ﻳﻀﻤﺮ ﺍﻟﺘﱪﺅ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﻳﺸﻨﺆﻩ ﻭﻳﺴﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﻌﻈﻤﻪ‪ ،‬ﻳﺮﻣﻖ ﻇﺎﻫﺮﻩ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻓﻴﺼﺮﻑ ﻋﻨﻪ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺇﱃ ﺃﻥ ﺩﻟﺘﻪ ﺍﳊﻴﻠﺔ‬
‫ﻭﺍﳌﻜﺮ ﻭﺍﻟﻐﻴﻠﺔ‪ ،‬ﻋﻠﻰ ﻗﻮﻡ ﻣﻦ ﺫﻭﻱ ﺍﳉﺪﺓ ﻭﺍﻟﻴﺴﺎﺭ ﻭﺍﻟﺜﺮﻭﺓ ﻭﺍﻻﺣﺘﻜﺎﺭ‪ ،‬ﻗﺪ ﺃﺗﺮﻓﻬﻢ ﺍﻟﻨﻌﻴﻢ ﻓﺒﻄﺮﻭﺍ‪ ،‬ﻭﺃﳍﺎﻫﻢ‬
‫ﻓﺄﺷﺮﻭﺍ‪ ،‬ﻭﳉﺠﻬﻢ ﰲ ﲝﺎﺭ ﺍﻟﻠﺬﺓ ﻭﺗﻮﳉﻮﻫﺎ ﻋﻠﻰ ﻛﻞ ﻋﻠﺔ‪ ،‬ﻭﺍﻟﺘﻤﺴﻮﺍ ﰲ ﺫﻟﻚ ﺭﺧﺼﺔ ﳚﻌﻠﻮﻬﻧﺎ ﻷﻧﻔﺴﻬﻢ ﻋﻤﺪﺓ‬
‫ﻭﻋﺼﻤﺔ‪ ،‬ﻭﺁﺧﺮﻳﻦ ﻻ ﺟﺪﺓ ﻋﻨﺪﻫﻢ ﻭﻻ ﺳﻌﺔ‪ ،‬ﻗﺪ ﻗﻮﻳﺖ ﺷﻬﻮﺍﻬﺗﻢ‪ ،‬ﻭﺿﻌﻔﺖ ﺣﺎﻻﻬﺗﻢ‪ ،‬ﻓﻬﻢ ﻳﻄﻠﺒﻮﻥ ﺃﻗﻮﺍﻬﺗﻢ‬
‫ﺑﺎﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﳜﻮﺿﻮﻥ ﰲ ﻣﺜﻠﻬﺎ ﻣﻊ ﺍﳉﺎﺩ ﻭﺍﳍﺎﺯﻝ‪ ،‬ﻓﺄﺑﺎﺣﻬﻢ ﺍﶈﻈﻮﺭﺍﺕ‪ ،‬ﻭﺃﺣﻞ ﳍﻢ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻭﺍﻣﺘﻄﻰ ﳍﻢ‬
‫ﻣﺮﻛﺐ ﺍﻟﻐﺮﻭﺭ‪ ،‬ﻭﻬﺗﻮﺭ ﻬﺑﻢ ﻏﺎﻳﺎﺕ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﱂ ﻳﺪﻉ ﻓﻨﹰﺎ ﻣﻦ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﻭﻻ ﻧﻮﻋﹰﺎ ﻣﻦ ﺍﻷﻧﻮﺍﻉ ﺍﳌﺨﺰﻳﺔ ﺇﻻ ﻓﺴﺢ ﳍﻢ‬
‫ﻓﻴﻪ‪ ،‬ﻭﺷﺤﺬ ﻋﺰﺍﺋﻤﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﺣﱴ ﺩﺍﻥ ﻟﻪ ﻭﺍﺗﺒﻌﻪ ﻭﺃﻃﺎﻋﻪ ﻭﺷﺎﻳﻌﻪ ﺧﻠﻖ ﺭﻳﻦ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ‪ ،‬ﻓﻬﻢ ﻻ ﻳﻔﻘﻬﻮﻥ‪،‬‬
‫ﻭﺿﺮﺏ ﻋﻠﻰ ﺁﺫﺍﻬﻧﻢ‪ ،‬ﻓﻬﻢ ﻻ ﻳﺴﻤﻌﻮﻥ‪ ،‬ﻭﻏﻄ َﻲ ﻋﻠﻰ ﺃﻋﻴﻨﻬﻢ‪ ،‬ﻓﻬﻢ ﻻ ﻳﺒﺼﺮﻭﻥ‪ ،‬ﻭﺣﻴﻞ ﺑﻴﻨﻬﻢ ﻭﰊ ﺍﻟﺮﺷﺪ‪ ،‬ﻓﻬﻢ‬
‫ﻻ ﻳﺮﻋﻮﻭﻥ ﻭﺃﻧﺴﻮﺍ ﺍﻟﺘﺪﺑﺮ ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺧﻠﻖ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺍﻟﺴﻤﺎﺀ ﺍﻟﱵ ﺗﻈﻠﻠﻬﻢ‪ ،‬ﻭﺍﻷﺭﺽ ﺍﻟﱵ ﺗﻘﻠﻬﻢ ﻓﺄﺻﻔﻘﻮﺍ‬
‫ﺑﺄﲨﻌﻬﻢ ﻋﻠﻰ ﺃﻧﻪ ﺧﺎﻟﻘﻬﻢ‪ ،‬ﻭﺭﻬﺑﻢ ﻭﺭﺍﺯﻗﻬﻢ‪ ،‬ﻭﳏﻴﻴﻬﻢ‪ ،‬ﳛﻞ ﻓﻴﻤﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﳛﺪﺙ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﻐﲑ‪،‬‬
‫ﻭﻳﻔﻌﻞ ﻣﺎ ﻳﺮﻳﺪ‪ ،‬ﻭﻻ ﻳﻌﺠﺰﻩ ﻗﺮﻳﺐ ﻭﻻ ﺑﻌﻴﺪ‪ ،‬ﻭﺍﺩﻋﻮﺍ ﻟﻪ ﺍﻟﺪﻋﺎﻭﻯ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﺯﻋﻤﻮﺍ ﺃﻬﻧﻢ ﻋﺎﻳﻨﻮﺍ ﻣﻨﻪ ﺍﻵﻳﺎﺕ‬
‫ﺍﳌﻌﻀﻠﺔ‪ ،‬ﻭﺍﺳﺘﻈﻬﺮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺑﺄﻥ ﺗﻘﺪﻡ ﺇﱃ ﺃﰊ ﻋﻠﻲﱟ ﲟﻮﺍﻗﻔﺔ ﻫﺬﺍ ﺍﻟﻠﻌﲔ ﻋﻠﻰ ﲤﻮﻳﻬﺎﺗﻪ‪ ،‬ﻭﻗﺒﺎﺋﺢ ﺗﻠﺒﻴﺴﺎﺗﻪ‪،‬‬
‫ﻟﻴﻜﻮﻥ ﺇﻗﺎﻣﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺣﺪ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺑﻌﺪ ﺍﻹﻧﻌﺎﻡ ﰲ ﺍﻻﺳﺘﺒﺼﺎﺭ‪ ،‬ﻭﺍﻧﻜﺸﺎﻑ ﺍﻟﺸﺒﻬﺔ ﻓﻴﻪ ﻋﻦ ﺍﻟﻘﻠﻮﺏ‬
 ‫ﻭﺍﻷﺑﺼﺎﺭ‪ ،‬ﻓﺘﺠﺮﺩ ﺃﺑﻮ ﻋﻠﻲ ﰲ ﺫﻟﻚ ﻭﺗﺸﻤﺮ‪ ،‬ﻭﺑﻠﻎ ﻣﻨﻪ ﻭﻣﺎ ﻗﺼﺮ ﻭﺍﻧﺜﺎﻝ ﻋﻠﻴﻪ ﻛﻞ ﻣﻦ ﺍﻃﻠﻊ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪،‬‬
‫ﻭﺗﻌﺮﻑ ﺟﻠﻴﺔ ﺍﻟﺼﻮﺭﺓ ﻓﻮﻗﻒ ﺃﺑﻮ ﻋﻠﻲ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺰﺍﻗﺮﻱ ﻳﺪﻋﻲ ﺃﻧﻪ ﳊﻖ ﺍﳊﻖ‪ ،‬ﻭﺃﻧﻪ ﺇﻟﻪ ﺍﻵﳍﺔ‪ ،‬ﺍﻷﻭﻝ ﺍﻟﻘﺪﱘ‪،‬‬
‫ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺍﻟﺒﺎﻃﻦ‪ ،‬ﺍﳋﺎﻟﻖ‪ ،‬ﺍﻟﺮﺍﺯﻕ‪ ،‬ﺍﻟﺘﺎﻡ‪ ،‬ﺍﳌﻮﺻﻰ ﺇﻟﻴﻪ ﺑﻜﻞ ﻣﻌﲎ‪ ،‬ﻭﻳﺪﻋﻰ ﺑﺎﳌﺴﻴﺢ‪ ،‬ﻛﻤﺎ ﻛﺎﻧﺖ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﺗﺴﻤﻲ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪ ،‬ﳛﻞ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﳛﺘﻤﻞ‪ ،‬ﻭﺃﻧﻪ ﺧﻠﻖ‬
‫ﺍﻟﻀﺪ ﻟﻴﺪﻝ ﺑﻪ ﻋﻠﻰ ﻣﻀﺪﻭﺩﻩ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﺃﻧﻪ ﺟﻠﻰ ﰲ ﺁﺩﻡ ﻟﻌﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﺧﻠﻘﻪ‪ ،‬ﻭﰲ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻛﻼﳘﺎ‬
‫ﻟﺼﺎﺣﺒﻪ ﻳﺪﻝ ﻋﻠﻴﻪ ﳌﻀﺎﺩﺗﻪ ﺇﻳﺎﻩ ﰲ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﺃﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﳊﻖ ﺃﻓﻀﻞ ﻣﻦ ﺍﳊﻖ‪ ،‬ﻭﺃ ﺍﻟﻀﺪ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺸﻲﺀ‬
‫ﻣﻦ ﺷﺒﻬﻪ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﺫﺍ ﺣﻞ ﰲ ﻫﻴﻜﻞ ﺟﺴﺪ ﻧﺎﺳﻮﰐ‪ ،‬ﺃﻇﻬﺮ ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻌﺠﺰﺓ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻫﻮ‪،‬‬
‫ﻭﺃﻧﻪ ﳌﺎ ﻏﺎﺏ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻇﻬﺮ ﺍﻟﻼﻫﻮﺕ ﰲ ﲬﺴﺔ ﻧﺎﺳﻮﺗﻴﺔ‪ ،‬ﻛﻠﻤﺎ ﻏﺎﺏ ﻣﻨﻬﻢ ﻭﺍﺣﺪ‪ ،‬ﻇﻬﺮ ﻣﻜﺎﻧﻪ ﻏﲑﻩ‪،‬‬
‫ﻭﰲ ﲬﺴﺔ ﺃﺑﺎﻟﺴﺔ ﺃﺿﺪﺍﺩ ﻟﺘﻠﻚ ﺍﳋﻤﺴﺔ‪ ،‬ﰒ ﺍﺟﺘﻤﻌﺖ ﺍﻟﻼﻫﻮﺗﻴﺔ ﰲ ﺇﺩﺭﻳﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬

‫ﻭﺇﺑﻠﻴﺴﻪ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﺑﻌﺪﳘﺎ‪ ،‬ﻛﻤﺎ ﺗﻔﺮﻗﺖ ﺑﻌﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺑﻠﻴﺴﻪ‪،‬‬
‫ﻭﺗﻔﺮﻗﺖ ﻋﻨﺪ ﻏﻴﺒﺘﻬﻤﺎ‪ ،‬ﺣﺴﺐ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﺻﺎﱀ ﻭﺇﺑﻠﻴﺴﻪ ﻋﺎﻗﺮ ﺍﻟﻨﺎﻗﺔ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﺑﻌﺪﳘﺎ‪،‬‬
‫ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺑﻠﻴﺴﻪ ﳕﺮﻭﺩ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﺑﻌﺪﳘﺎ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﻫﺎﺭﻭﻥ ﻭﺇﺑﻠﻴﺴﻪ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﻋﻠﻰ‬
‫ﺍﻟﺮﺳﻢ ﺑﻌﺪﳘﺎ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺑﻠﻴﺴﻪ ﺟﺎﻟﻮﺕ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﳌﺎ ﻏﺎﺏ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﺳﻠﻴﻤﺎﻥ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺑﻠﻴﺴﻪ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﻛﻌﺎﺩﻬﺗﺎ ﺑﻌﺪﳘﺎ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺑﻠﻴﺴﻪ‪ ،‬ﻭﳌﺎ ﻏﺎﺏ ﺗﻔﺮﻗﺖ‬
‫ﰲ ﺗﻼﻣﺬﺓ ﻋﻴﺴﻰ ﻛﻠﻬﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻷﺑﺎﻟﺴﺔ ﻣﻌﻬﻢ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺇﺑﻠﻴﺴﻪ‪ ،‬ﻭﺗﻔﺮﻗﺖ‬
‫ﺑﻌﺪﳘﺎ‪ ،‬ﺇﱃ ﺃﻥ ﺍﺟﺘﻤﻌﺖ ﰲ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ ﻭﺇﺑﻠﻴﺴﻪ‪ ،‬ﻭﻳﺼﻒ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻈﻬﺮ ﰲ ﻛﻞ ﺷﻲﺀ ﺑﻜﻞ ﻣﻌﲎ‪،‬‬
‫ﻭﺃﻧﻪ ﰲ ﻛﻞ ﺃﺣﺪ ﺑﺎﳋﺎﻃﺮ ﺍﻟﺬﻱ ﳜﻄﺮ ﺑﻘﻠﺒﻪ‪ ،‬ﻓﻴﺘﺼﻮﺭ ﻟﻪ ﻣﺎ ﻳﻐﻴﺐ ﻋﻨﻪ ﻛﺄﻧﻪ ﻳﺸﺎﻫﺪﻩ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺍﺳﻢ ﳌﻌﲎ‪ ،‬ﻭﻣﻦ‬
‫ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻬﻮ ﺇﳍﻬﻢ‪ ،‬ﻭﳍﺬﺍ ﻳﺴﺘﻮﺟﺐ ﻛﻞ ﻛﻔﻲﱟ ﺃﻥ ﻳﺴﻤﻰ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺃﺷﻴﺎﻋﻪ ﻟﻌﻨﻪ ﺍﷲ‬
‫ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺭﺏ ﳌﻦ ﻫﻮ ﺩﻭﻥ ﺩﺭﺟﺘﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺟﻞ ﻣﻨﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﺭﺏ ﻓﻼﻥ‪ ،‬ﻭﻓﻼﻥ ﺭﺏ ﻓﻼﻥ‪ ،‬ﺣﱴ ﺍﻻﻧﺘﻬﺎﺀ‬
‫ﺇﱃ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ‪ ،‬ﻟﻌﻨﻪ ﺍﷲ‪ ،‬ﻓﻴﻘﻮﻝ ﺃﻧﺎ ﺭﺏ ﺍﻷﺭﺑﺎﺏ‪ ،‬ﻭﺇﻟﻪ ﺍﻵﳍﺔ‪ ،‬ﻻ ﺭﺑﻮﺑﻴﺔ ﻟﺮﺏ ﺑﻌﺪﻱ‪ ،‬ﻭﺃﻬﻧﻢ ﻻ ﻳﻨﺴﺒﻮﻥ‬
‫ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻷﻥ ﻣﻦ ﺍﺟﺘﻤﻌﺖ ﻟﻪ ﺍﻟﻼﻫﻮﺗﻴﺔ ﱂ‬
‫ﻳﻜﻦ ﻟﻪ ﻭﺍﻟﺪ ﻭﻻ ﻭﻟﺪ‪ ،‬ﻭﺃﻬﻧﻢ ﻳﺴﻤﻮﻥ ﻣﻮﺳﻰ ﻭﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ﺍﳊﺎﺋﻨﲔ‪ ،‬ﻷﻬﻧﻢ ﻳﺪﻋﻮ ﺃﻥ ﻫﺎﺭﻭﻥ ﺃﺭﺳﻞ‬
‫ﻣﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﻥ ﻋﻠﻴﹰﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﺃﺭﺳﻞ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺨﺎﻧﺎﳘﺎ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ‬
‫ﻋﻠﻴﹰﺎ ﺃﻣﻬﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺪﺓ ﺃﻳﺎﻡ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ﺳﻨﲔ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﻘﻀﺖ ﻫﺬﻩ ﺍﳌﺪﺓ ﻭﻫﻲ ﲬﺴﻮﻥ‬
‫ﻭﺛﻼﲦﺎﺋﺔ ﺳﻨﺔ ﺗﻨﻘﻠﺐ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻳﺼﻔﻮﻥ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻛﻞ ﻣﻦ ﻣﻠﻚ ﻧﻔﺴﻪ‪ ،‬ﻭﻋﺮﻑ ﺍﳊﻖ ﻭﺭﺁﻩ‪ ،‬ﻭﺃﻥ ﺍﳊﻖ‬
‫ﺣﻘﻬﻢ‪ ،‬ﻭﺃﻥ ﺍﳉﻨﺔ ﻣﻌﺮﻓﺘﻬﻢ‪ ،‬ﻭﺍﻧﺘﺤﺎﻝ ﳓﻠﺘﻬﻢ‪ ،‬ﻭﺍﻟﻨﺎﺭ ﺍﳉﻬﻞ ﻬﺑﻢ‪ ،‬ﻭﺍﻟﺼﺪﻭﺩ ﻋﻦ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻭﻳﻐﺘﻔﺮﻭﻥ ﺗﺮﻙ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻻﻏﺘﺴﺎﻝ‪ ،‬ﻭﻳﺬﻛﺮﻭﻥ ﺃﻥ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻥ ﳚﻤﻊ ﻟﻪ ﺍﻟﻠﺬﺗﲔ‪ ،‬ﻭﺃﻬﻧﻢ ﻻ ﻳﺘﻨﺎﻛﺤﻮﻥ‬
‫ﺑﺘﺰﻭﻳﺞ ﻋﻠﻰ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻻ ﲝﺎﻝ ﺗﺄﻭﻝ ﺃﻭ ﺭﺧﺼﺔ‪ ،‬ﻭﻳﺒﻴﺤﻮﻥ ﺍﻟﻔﺮﻭﺝ ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﳏﻤﺪﹰﺍ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺚ ﺇﱃ‬
‫ﻛﱪﺍﺀ ﻗﺮﻳﺶ ﻭﺟﺒﺎﺑﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻗﻠﻮﻬﺑﻢ ﻗﺎﺳﻴﺔ‪ ،‬ﻭﻧﻔﻮﺳﻬﻢ ﺁﺑﻴﺔ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﳊﻜﻤﺔ ﻣﺎ ﻃﺎﻟﺒﻬﻢ ﺑﻪ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪،‬‬
‫ﻭﺃﻥ ﻣﻦ ﺍﳊﻜﻤﺔ ﺍﻵﻥ ﺃﻥ ﳝﺘﺤﻦ ﺍﻟﻨﺎﺱ ﰲ ﺇﺑﺎﺣﺔ ﻓﺮﻭﺝ ﺣﺮﻣﻬﻢ‪ ،‬ﻭﺃﻥ ﻻ ﺷﻲﺀ ﻋﻨﺪﻫﻢ ﰲ ﻣﻼﻣﺴﺔ ﺍﻟﺮﺟﻞ ﻧﺴﺎﺀ‬
‫ﺫﻭﻱ ﺭﲪﻪ‪ ،‬ﻭﺣﺮﻡ ﺻﺪﻳﻘﻪ ﻭﺃﺑﻴﻪ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻻ ﻳﻨﻜﺮﻭﻥ ﺃﻥ ﻳﻄﻠﺐ ﺃﺣﺪﻫﻢ ﻣﻦ ﺻﺎﺣﺒﻪ ﺣﺮﻣﺘﻪ‬
‫ﻭﻳﺮﺩﻫﺎ ﺇﻟﻴﻪ‪ ،‬ﻓﻴﺒﻌﺚ ﻬﺑﺎ ﻃﻴﺒﺔ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻧﻪ ﻻﺑﺪ ﻟﻠﻔﺎﺿﻞ ﻣﻨﻬﻢ ﺃﻥ ﻳﻨﻜﺢ ﺍﳌﻔﻀﻮﻝ ﻟﻴﻮﰿ ﺍﻟﻨﻮﺭ ﻓﻴﻪ‪ .‬ﻭﺍﺑﻦ ﺃﰊ‬
‫ﺍﻟﻌﺰﺍﻗﺮ ﻟﻪ ﰲ ﻫﺬﻩ ﺍﳋﺼﻠﺔ ﻛﺘﺎﺏ‪ ،‬ﲰﺎﻩ ﻛﺘﺎﺏ ﺍﳊﺎﺳﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﱴ ﺃﰉ ﺫﻟﻚ ﺁﺏ ﻗﻠﺐ ﰲ ﺍﻟﻜﻮﻥ‬
‫ﺍﻟﺬﻱ ﳚﻲﺀ ﺑﻌﺪ ﻫﺬﺍ ﺍﻣﺮﺃﺓ‪ ،‬ﺇﺫ ﻛﺎﻥ ﳛﻘﻖ ﺍﻟﺘﻨﺎﺳﺦ ﻭﺃﻧﻪ ﻭﻣﻦ ﻣﻌﻪ ﻳﺮﻭﻥ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﺎﻟﺒﻴﲔ‪ ،‬ﻛﻤﺎ ﻳﺮﻭﻬﻧﺎ ﻣﻦ‬
‫ﺍﻟﻌﺒﺎﺳﻴﲔ‪ ،‬ﻭﻳﺪﻋﻮﻥ ﺇﱃ ﺃﻧﻔﺴﻬﻢ ﺩﻭﻥ ﻏﲑﻫﻢ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﳊﻖ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻳﻈﻬﺮ ﻓﻴﻬﻢ‪ ،‬ﻭﻭﺟﺪ ﻛﺘﺎﺏ ﻣﻦ ﺍﳊﺴﲔ‬
‫ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫﺐ‪ ،‬ﻗﻴﻞ ﺇﻧﻪ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻢ‪،‬‬
‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﻋﻮﻥ‪ ،‬ﺃﺣﺪ ﻭﺟﻮﻩ ﺍﻟﻌﺰﺍﻗﺮﻳﺔ‪ ،‬ﺗﺮﲨﺘﻪ‪:‬ﺇﺑﻠﻴﺴﻪ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﺑﻌﺪﳘﺎ‪ ،‬ﻛﻤﺎ ﺗﻔﺮﻗﺖ ﺑﻌﺪ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺑﻠﻴﺴﻪ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﻋﻨﺪ ﻏﻴﺒﺘﻬﻤﺎ‪ ،‬ﺣﺴﺐ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ‬
‫ﰲ ﺻﺎﱀ ﻭﺇﺑﻠﻴﺴﻪ ﻋﺎﻗﺮ ﺍﻟﻨﺎﻗﺔ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﺑﻌﺪﳘﺎ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺑﻠﻴﺴﻪ ﳕﺮﻭﺩ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﺑﻌﺪﳘﺎ‪،‬‬
‫ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﻫﺎﺭﻭﻥ ﻭﺇﺑﻠﻴﺴﻪ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﻋﻠﻰ ﺍﻟﺮﺳﻢ ﺑﻌﺪﳘﺎ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺑﻠﻴﺴﻪ‬
‫ﺟﺎﻟﻮﺕ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﳌﺎ ﻏﺎﺏ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺑﻠﻴﺴﻪ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﻛﻌﺎﺩﻬﺗﺎ ﺑﻌﺪﳘﺎ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ‬
‫ﰲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺑﻠﻴﺴﻪ‪ ،‬ﻭﳌﺎ ﻏﺎﺏ ﺗﻔﺮﻗﺖ ﰲ ﺗﻼﻣﺬﺓ ﻋﻴﺴﻰ ﻛﻠﻬﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻷﺑﺎﻟﺴﺔ ﻣﻌﻬﻢ‪،‬‬
‫ﻭﺍﺟﺘﻤﻌﺖ ﰲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺇﺑﻠﻴﺴﻪ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﺑﻌﺪﳘﺎ‪ ،‬ﺇﱃ ﺃﻥ ﺍﺟﺘﻤﻌﺖ ﰲ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ ﻭﺇﺑﻠﻴﺴﻪ‪،‬‬
‫ﻭﻳﺼﻒ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻈﻬﺮ ﰲ ﻛﻞ ﺷﻲﺀ ﺑﻜﻞ ﻣﻌﲎ‪ ،‬ﻭﺃﻧﻪ ﰲ ﻛﻞ ﺃﺣﺪ ﺑﺎﳋﺎﻃﺮ ﺍﻟﺬﻱ ﳜﻄﺮ ﺑﻘﻠﺒﻪ‪ ،‬ﻓﻴﺘﺼﻮﺭ‬
‫ﻟﻪ ﻣﺎ ﻳﻐﻴﺐ ﻋﻨﻪ ﻛﺄﻧﻪ ﻳﺸﺎﻫﺪﻩ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺍﺳﻢ ﳌﻌﲎ‪ ،‬ﻭﻣﻦ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻬﻮ ﺇﳍﻬﻢ‪ ،‬ﻭﳍﺬﺍ ﻳﺴﺘﻮﺟﺐ ﻛﻞ‬
‫ﻛﻔﻲﱟ ﺃﻥ ﻳﺴﻤﻰ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺃﺷﻴﺎﻋﻪ ﻟﻌﻨﻪ ﺍﷲ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺭﺏ ﳌﻦ ﻫﻮ ﺩﻭﻥ ﺩﺭﺟﺘﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺟﻞ‬
‫ﻣﻨﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﺭﺏ ﻓﻼﻥ‪ ،‬ﻭﻓﻼﻥ ﺭﺏ ﻓﻼﻥ‪ ،‬ﺣﱴ ﺍﻻﻧﺘﻬﺎﺀ ﺇﱃ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ‪ ،‬ﻟﻌﻨﻪ ﺍﷲ‪ ،‬ﻓﻴﻘﻮﻝ ﺃﻧﺎ ﺭﺏ‬
‫ﺍﻷﺭﺑﺎﺏ‪ ،‬ﻭﺇﻟﻪ ﺍﻵﳍﺔ‪ ،‬ﻻ ﺭﺑﻮﺑﻴﺔ ﻟﺮﺏ ﺑﻌﺪﻱ‪ ،‬ﻭﺃﻬﻧﻢ ﻻ ﻳﻨﺴﺒﻮﻥ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺇﱃ ﻋﻠﻲ ﺑﻦ‬
‫ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻷﻥ ﻣﻦ ﺍﺟﺘﻤﻌﺖ ﻟﻪ ﺍﻟﻼﻫﻮﺗﻴﺔ ﱂ ﻳﻜﻦ ﻟﻪ ﻭﺍﻟﺪ ﻭﻻ ﻭﻟﺪ‪ ،‬ﻭﺃﻬﻧﻢ ﻳﺴﻤﻮﻥ ﻣﻮﺳﻰ‬
‫ﻭﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ﺍﳊﺎﺋﻨﲔ‪ ،‬ﻷﻬﻧﻢ ﻳﺪﻋﻮ ﺃﻥ ﻫﺎﺭﻭﻥ ﺃﺭﺳﻞ ﻣﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﻥ ﻋﻠﻴﹰﺎ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ‪ ،‬ﺃﺭﺳﻞ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺨﺎﻧﺎﳘﺎ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻋﻠﻴﹰﺎ ﺃﻣﻬﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺪﺓ‬
‫ﺃﻳﺎﻡ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ﺳﻨﲔ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﻘﻀﺖ ﻫﺬﻩ ﺍﳌﺪﺓ ﻭﻫﻲ ﲬﺴﻮﻥ ﻭﺛﻼﲦﺎﺋﺔ ﺳﻨﺔ ﺗﻨﻘﻠﺐ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻳﺼﻔﻮﻥ ﺃﻥ‬
‫ﺍﳌﻼﺋﻜﺔ ﻛﻞ ﻣﻦ ﻣﻠﻚ ﻧﻔﺴﻪ‪ ،‬ﻭﻋﺮﻑ ﺍﳊﻖ ﻭﺭﺁﻩ‪ ،‬ﻭﺃﻥ ﺍﳊﻖ ﺣﻘﻬﻢ‪ ،‬ﻭﺃﻥ ﺍﳉﻨﺔ ﻣﻌﺮﻓﺘﻬﻢ‪ ،‬ﻭﺍﻧﺘﺤﺎﻝ ﳓﻠﺘﻬﻢ‪،‬‬
‫ﻭﺍﻟﻨﺎﺭ ﺍﳉﻬﻞ ﻬﺑﻢ‪ ،‬ﻭﺍﻟﺼﺪﻭﺩ ﻋﻦ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻭﻳﻐﺘﻔﺮﻭﻥ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻻﻏﺘﺴﺎﻝ‪ ،‬ﻭﻳﺬﻛﺮﻭﻥ ﺃﻥ ﻣﻦ ﻧﻌﻢ‬
‫ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻥ ﳚﻤﻊ ﻟﻪ ﺍﻟﻠﺬﺗﲔ‪ ،‬ﻭﺃﻬﻧﻢ ﻻ ﻳﺘﻨﺎﻛﺤﻮﻥ ﺑﺘﺰﻭﻳﺞ ﻋﻠﻰ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻻ ﲝﺎﻝ ﺗﺄﻭﻝ ﺃﻭ ﺭﺧﺼﺔ‪،‬‬
‫ﻭﻳﺒﻴﺤﻮﻥ ﺍﻟﻔﺮﻭﺝ ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﳏﻤﺪﹰﺍ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺚ ﺇﱃ ﻛﱪﺍﺀ ﻗﺮﻳﺶ ﻭﺟﺒﺎﺑﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻗﻠﻮﻬﺑﻢ ﻗﺎﺳﻴﺔ‪،‬‬
‫ﻭﻧﻔﻮﺳﻬﻢ ﺁﺑﻴﺔ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﳊﻜﻤﺔ ﻣﺎ ﻃﺎﻟﺒﻬﻢ ﺑﻪ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺍﳊﻜﻤﺔ ﺍﻵﻥ ﺃﻥ ﳝﺘﺤﻦ ﺍﻟﻨﺎﺱ ﰲ ﺇﺑﺎﺣﺔ‬
‫ﻓﺮﻭﺝ ﺣﺮﻣﻬﻢ‪ ،‬ﻭﺃﻥ ﻻ ﺷﻲﺀ ﻋﻨﺪﻫﻢ ﰲ ﻣﻼﻣﺴﺔ ﺍﻟﺮﺟﻞ ﻧﺴﺎﺀ ﺫﻭﻱ ﺭﲪﻪ‪ ،‬ﻭﺣﺮﻡ ﺻﺪﻳﻘﻪ ﻭﺃﺑﻴﻪ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻋﻠﻰ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻻ ﻳﻨﻜﺮﻭﻥ ﺃﻥ ﻳﻄﻠﺐ ﺃﺣﺪﻫﻢ ﻣﻦ ﺻﺎﺣﺒﻪ ﺣﺮﻣﺘﻪ ﻭﻳﺮﺩﻫﺎ ﺇﻟﻴﻪ‪ ،‬ﻓﻴﺒﻌﺚ ﻬﺑﺎ ﻃﻴﺒﺔ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻧﻪ ﻻﺑﺪ‬
‫ﻟﻠﻔﺎﺿﻞ ﻣﻨﻬﻢ ﺃﻥ ﻳﻨﻜﺢ ﺍﳌﻔﻀﻮﻝ ﻟﻴﻮﰿ ﺍﻟﻨﻮﺭ ﻓﻴﻪ‪ .‬ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ ﻟﻪ ﰲ ﻫﺬﻩ ﺍﳋﺼﻠﺔ ﻛﺘﺎﺏ‪ ،‬ﲰﺎﻩ ﻛﺘﺎﺏ‬
‫ﺍﳊﺎﺳﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﱴ ﺃﰉ ﺫﻟﻚ ﺁﺏ ﻗﻠﺐ ﰲ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﳚﻲﺀ ﺑﻌﺪ ﻫﺬﺍ ﺍﻣﺮﺃﺓ‪ ،‬ﺇﺫ ﻛﺎﻥ ﳛﻘﻖ‬
 ‫ﺍﻟﺘﻨﺎﺳﺦ ﻭﺃﻧﻪ ﻭﻣﻦ ﻣﻌﻪ ﻳﺮﻭﻥ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﺎﻟﺒﻴﲔ‪ ،‬ﻛﻤﺎ ﻳﺮﻭﻬﻧﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺳﻴﲔ‪ ،‬ﻭﻳﺪﻋﻮﻥ ﺇﱃ ﺃﻧﻔﺴﻬﻢ ﺩﻭﻥ‬
‫ﻏﲑﻫﻢ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﳊﻖ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻳﻈﻬﺮ ﻓﻴﻬﻢ‪ ،‬ﻭﻭﺟﺪ ﻛﺘﺎﺏ ﻣﻦ ﺍﳊﺴﲔ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﺑﻦ ﻭﻫﺐ‪ ،‬ﻗﻴﻞ ﺇﻧﻪ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻢ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﻋﻮﻥ‪ ،‬ﺃﺣﺪ ﻭﺟﻮﻩ‬
‫ﺍﻟﻌﺰﺍﻗﺮﻳﺔ‪ ،‬ﺗﺮﲨﺘﻪ‪:‬‬

‫ﺇﱃ ﻣﻮﻻﻱ ﺑﺸﺮﻯ‪ ،‬ﻣﻦ ﻏﻼﻣﻪ ﻣﺮﺯﻭﻕ ﺍﻟﺜﻼﺝ‪ ،‬ﺍﳌﺴﻜﲔ ﺍﻟﻔﻘﲑ‪ ،‬ﺍﻟﺬﻱ ﺑﻔﻀﻞ ﺍﷲ ﳚﻤﻊ ﺍﷲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ‪ ،‬ﰲ ﺧﲑ‬
‫ﻭﻋﺎﻓﻴﺔ ﺑﺮﲪﺘﻪ‪ ،‬ﻳﻘﻮﻝ ﰲ ﻓﺼﻞ ﻣﻨﻪ‪ :‬ﻋﻠﻰ ﻣﻮﻻﻱ ﺃﻋﺘﻤﺪ‪ ،‬ﻭﻫﻮ ﺣﺴﱯ‪ ،‬ﻭﰲ ﻓﺼﻞ ﺁﺧﺮ‪ :‬ﻭﻣﻮﻻﻱ ﺃﻫﻞ ﻟﻠﺘﻔﻀﻞ‬
‫ﻋﻠﻲ‪ ،‬ﻭﺭﲪﺔ ﺿﻌﻔﻲ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻻ ﻳﺘﺄﺧﺮ ﺑﻔﻀﻠﻪ ﻋﲏ‪ ،‬ﻭﻳﻨﺠﺰﱐ ﻭﻋﺪﻩ‪ ،‬ﻭﻋﻴﲏ ﳑﺪﻭﺩﺓ ﺇﱃ ﺗﻔﻀﻞ ﻣﻮﻻﻱ‪ ،‬ﻭﺃﺳﺄﻟﻪ‬
‫ﺑﻪ ﺇﻋﺎﻧﱵ‪ ،‬ﻓﺴﺌﻞ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ ﻋﻦ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻜﺘﺐ ﺑﻴﺪﻩ؟ ﺇﻧﻪ ﲞﻂ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺇﱃ‬
‫ﺍﺑﻦ ﺃﰊ ﻋﻮﻥ‪ ،‬ﻭﻭﺍﻓﻖ ﺍﺑﻦ ﺃﰊ ﻋﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﻷﻥ ﺍﷲ ﺃﻇﻔﺮ ﺑﻪ ﻭﻣﻜﻦ ﻣﻨﻪ‪ ،‬ﻭﺭﺩﺍﻩ ﺭﺩﺍﺀ ﻣﺎ ﻋﻤﻞ‪ ،‬ﻭﻭﻓﺎﻩ ﻏﺎﻳﺔ‬
‫ﻣﺎ ﻛﺘﺐ ﻟﻪ ﻣﻦ ﺍﳌﻬﻞ‪ ،‬ﻭﺍﻋﺘﺮﻑ ﺑﺄﻧﻪ ﻛﺘﺎﺏ ﺍﳊﺴﲔ ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻋﻠﻰ ﻋﻨﻮﺍﻧﻪ ﺻﺤﻴﺢ‪،‬‬
‫ﻭﺃﻧﻪ ﻫﻮ ﺑﺸﺮﻯ‪ ،‬ﻭﺃﻥ ﻣﺮﺯﻭﻗﹰﺎ ﺍﻟﺜﻼﺝ ﻫﻮ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻛﺘﺐ ﺫﻟﻚ ﲞﻄﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﺪﻭﻝ‬
‫ﻋﻠﻰ ﻣﺎ ﺍﻋﺘﺮﻑ ﺑﻪ‪ :‬ﻭﻭﺟﺪﺕ ﺭﻗﻌﺔ ﻻﺑﻦ ﺃﰊ ﻋﻮﻥ ﻫﺬﺍ ﲞﻄﻪ‪ ،‬ﺇﱃ ﺑﻌﺾ ﻧﻈﺮﺍﺋﻪ‪ ،‬ﳜﺎﻃﺒﻪ ﻓﻴﻬﺎ ﻛﻤﺎ ﳜﺎﻃﺐ‬
‫ﺍﻹﻧﺴﺎﻥ ﺭﺑﻪ‪ ،‬ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻳﻘﻮﻝ ﰲ ﺑﻌﺾ ﻓﺼﻮﳍﺎ‪ :‬ﻟﻚ ﺍﳊﻤﺪ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻣﺎ ﺷﺌﺖ ﻛﺎﻥ‪ ،‬ﺭﰊ‪ ،‬ﻭﰲ‬
‫ﻓﺼﻞ ﺁﺧﺮ ﻣﻨﻬﺎ‪ :‬ﻭﻟﻚ ﺍﳊﻤﺪ ﻋﻠﻰ ﺗﺸﺮﻳﻔﻚ ﻭﺗﻘﺮﻳﺒﻚ‪ ،‬ﻓﻮﻗﻒ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻋﺘﺮﻑ ﻬﺑﺎ‪ ،‬ﻭﺃﺷﻬﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻋﺪﺓ‬
‫ﻣﻦ ﺍﻟﻌﺪﻭﻝ ﺑﺼﺤﺘﻬﺎ‪.‬‬
‫ﻭﻭﺟﺪﺕ ﺭﻗﻌﺔ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺷﻴﺚ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﺇﱃ ﺍﺑﻦ ﺃﰊ ﻋﻮﻥ ﻫﺬﺍ‪ ،‬ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪ :‬ﻳﺎ ﻣﻮﻻﻱ‪ ،‬ﻋﻮﺍﺋﺪ ﻣﻮﻻﻱ‬
‫ﻋﻨﺪﻱ ﻟﻄﻴﻔﺔ‪ ،‬ﻭﺭﲪﺘﻪ ﻭﺗﻔﻀﻠﻪ‪ ،‬ﻭﲨﻴﻞ ﺇﺣﺴﺎﻧﻪ ﺑﺎﻣﺘﻨﺎﻧﻪ ﻋﻠﻲ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﺍﺋﺘﻨﺎﺳﻲ ﺗﻔﻀﻞ ﻣﻨﻪ ﻭﺭﲪﺔ‪،‬‬
‫ﻓﺄﺳﺄﻟﻪ ﲜﻮﺩﻩ‪ ،‬ﺃﻥ ﻳﺘﻤﻢ ﻣﺎ ﺗﻔﻀﻞ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺴﻠﺒﲏ ﺇﻳﺎﻩ‪ ،‬ﻓﺈﻥ ﻧﻌﻤﻪ ﻋﻠﻲّ ﻇﺎﻫﺮﺓ ﻭﺑﺎﻃﻨﺔ‪ ،‬ﻗﺪ ﺃﻟﺒﺴﲏ ﻋﺎﻓﻴﺘﻪ‪،‬‬
‫ﻭﺃﺻﻠﺢ ﺷﺄﱐ‪ ،‬ﻭﺍﺻﻠﺢ ﻭﻟﺪﻱ‪ ،‬ﻭﺭﺯﻗﲏ ﺍﻟﻘﻨﺎﻋﺔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺍﻟﻐﻨﺎﺀ ﺍﻷﻛﱪ‪ ،‬ﻭﺃﻛﱪ ﻣﻨﻪ ﺗﻔﻀﻠﻪ ﻋﻠﻲّ ﺑﺄﻣﺮ ﻋﻈﻴﻢ‪،‬‬
‫ﻻ ﳚﺎﺯﻯ ﺑﺸﻜﺮ‪ ،‬ﻭﻻ ﻳﺴﻌﻪ ﺇﻻ ﺗﻔﻀﻠﻪ‪ ،‬ﻓﺈﻥ ﻣﻮﻻﻱ ﺍﻟﻜﺒﲑ‪ ،‬ﺩﻋﺎﱐ ﺍﺑﺘﺪﺍﺀ ﻓﺼﺮﺕ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺮﺑﲏ ﻭﺃﺩﻧﺎﱐ‪ ،‬ﻭﻣﻦّ‬
‫ﻋﻠﻲ ﲝﺪﻳﺜﻪ‪ ،‬ﻭﺳﻘﺎﱐ ﺑﻌﺪ ﺟﻬﺪ ﺑﻴﺪﻩ‪ ،‬ﻭﻗﺮﺑﲏ ﻏﺎﻳﺔ ﺍﻟﻘﺮﺏ‪ ،‬ﻭﻣﻊ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﺇﻋﻄﺎﺋﻪ ﱄ ﺍﳌﻠﻚ ﺍﳋﻔﻲ‪،‬‬
‫ﻓﻘﺪ ﺻﺤﺎ ﻗﻠﱯ ﻋﻦ ﻛﻞ ﻛﺴﺮ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﻛﻞ ﺷﺪﺓ ﺟﺮﺕ‪ ،‬ﻭﻓﻌﻞ ﰊ ﻣﺎ ﱂ ﻳﻔﻌﻠﻪ ﺑﺎﻟﺜﻼﺝ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ ﳝﻦ‬
‫ﻣﻮﻻﻱ ﺑﺈﲤﺎﻡ ﺻﻼﺣﻲ ﺩﻳﻨﹰﺎ ﻭﺩﻧﻴﺎ‪ ،‬ﻭﺍﳌﻨﺔ ﳌﻮﻻﻱ‪ ،‬ﻭﺃﺳﺄﻝ ﻣﻮﻻﻱ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺘﻔﻀﻞ‪ ،‬ﻓﺈﱐ ﻓﻘﲑ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪،‬‬
‫ﻭﺃﺭﺟﻮ ﻣﻨﻪ ﺗﻮﺳﻌﺔ ﰲ ﻛﻞ ﺿﻴﻖ‪ ،‬ﻭﺃﻣﻨﹰﺎ ﻣﻦ ﻛﻞ ﺧﻮﻑ ﻭﺃﻣﺎﻧﹰﺎ ﻣﻦ ﺍﻟﺸﺪﺍﺋﺪ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺃﻭﱃ ﺑﻪ ﳑﺎ ﻻ ﺃﻋﻠﻤﻪ ﻭﻫﻮ‬
‫ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺮﺣﻴﻢ ﻓﻴﻪ‪ ،‬ﲟﻨﻪ ﻭﲨﻴﻞ ﺇﺣﺴﺎﻧﻪ‪ ،‬ﻭﻫﻮ ﺣﺴﱯ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪.‬‬
‫ﻭﺍﻋﺘﺮﻑ ﺍﺑﻦ ﺃﰊ ﻋﻮﻥ ﺃﻬﻧﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﺍﳌﺨﺎﻃﺒﺔ ﻓﻴﻬﺎ ﻟﻪ‪ ،‬ﻭﺃﻥ ﺍﺑﻦ ﺷﻴﺚ ﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ " ﻣﻮﻻﻱ ﺍﻟﻜﺒﲑ " ‪ ،‬ﺍﺑﻦ ﺃﰊ‬
‫ﺍﻟﻌﺰﺍﻗﺮ‪ ،‬ﻭﺑﻘﻮﻟﻪ " ﺍﻟﺜﻼﺝ " ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﺃﻋﻄﻰ ﺑﺬﻟﻚ ﺧﻄﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺑﻪ‪ ،‬ﻭﻭﺟﺪ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﺴﺘﺒﺼﺮﹰﺍ‬
‫ﰲ ﻛﻔﺮﻩ‪ ،‬ﻣﺴﺘﻈﻬﺮﹰﺍ ﰲ ﺃﻣﺮﻩ‪ ،‬ﻣﺴﺘﻘﺼﻴﹰﺎ ﰲ ﻃﺮﻳﻖ ﻏﻴﻪ‪ ،‬ﻣﺎﺿﻴﹰﺎ ﰲ ﻋﻨﺎﻥ ﺷﺮﻛﻪ ﻭﺇﻓﻜﻪ‪ ،‬ﺣﱴ ﺇﻧﻪ ﻛﻠﻒ ﺍﻟﺘﱪﺅ ﻣﻦ‬
‫ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ ﻟﻌﻨﻪ ﺍﷲ ﻭﻧﻴﻠﻪ ﺑﺈﻫﺎﻧﺔ ﻳﺼﻐﺮ ﻬﺑﺎ ﻗﺪﺭﻩ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻣﻦ ﺫﻟﻚ ﻭﺃﰉ‪ ،‬ﻭﺣﺎﺩ ﻋﻨﻪ ﻭﺍﺳﺘﻌﺼﻰ‪ ،‬ﺇﱃ ﺃﻥ ﱂ‬
‫ﳚﺪ ﳏﻴﺼﺎﹰ‪ ،‬ﻓﻤﺪ ﻳﺪﻩ ﺇﱃ ﳊﻴﺘﻪ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺗﻮﻗﲑ ﻭﺗﻜﺮﱘ‪ ،‬ﻭﺇﺟﻼﻝ ﻭﺗﻌﻈﻴﻢ‪ ،‬ﻭﺻﺮﻑ ﺗﻌﺪ‪ ،‬ﻭﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ‪،‬‬
 ‫ﻭﻗﺎﻝ ﻣﻌﻠﻨﹰﺎ ﻏﲑ ﳐﺎﻓﺖ‪ " ،‬ﻣﻮﻻﻱ ﻣﻮﻻﻱ " ﻫﺬﺍ ﺇﱃ ﻣﺎ ﻭﺟﺪ ﲞﻄﻪ‪ ،‬ﻭﺧﻄﻮﻁ ﻧﻈﺮﺍﺋﻪ‪ ،‬ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ ﻻ‬
‫ﺗﺴﻮﻍ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻻ ﳛﺘﻤﻠﻬﺎ ﺫﻭ ﻳﻘﲔ‪ ،‬ﻭﺇﱃ ﻣﺎ ﺭﲰﺘﻪ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻣﻦ ﺍﻷﺩﻋﻴﺔ‪ ،‬ﺍﻟﱵ ﻣﻮﻫﺖ ﻬﺑﺎ ﻋﻠﻰ ﺃﻫﻞ‬
‫ﺍﻟﻮﻛﺎﻟﺔ‪ ،‬ﻭﺍﻟﻐﺒﺎﻭﺓ‪ ،‬ﻭﺇﺫﺍ ﺗﺄﻣﻠﻬﺎ ﺃﻭﻟﻮ ﺍﻟﺮﻭﻳﺔ ﻭﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﺟﺪﺕ ﻣﺒﺎﻳﻨﺔ ﳌﺎ ﺃﻟﻒ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻣﺸﻮﺑﺔ ﺑﺎﳌﻜﺮ‬
‫ﻭﺍﻟﺘﺪﻟﻴﺲ‪ ،‬ﻣﺸﺤﻮﻧﺔ ﺑﺎﳋﺘﻞ ﻭﺍﻟﺘﻠﺒﻴﺲ‪ ،‬ﳏﻠﺔ ﺩﻡ ﻣﺒﺘﺪﻋﻬﺎ‪ ،‬ﻭﺍﳌﺘﻤﺴﻚ ﻬﺑﺎ‪ ،‬ﻭﺍﺳﺘﻔﱴ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﻔﻘﻬﺎﺀ‪،‬‬
‫ﰲ ﺃﻣﺮ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ ﻭﺻﺎﺣﺒﻪ ﻫﺬﺍ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺳﺎﺋﺮ ﻣﻦ ﻋﻠﻰ ﻣﺬﻫﺒﻪ‪ ،‬ﳑﻦ ﻭﺟﺪﺕ ﻟﻪ ﻛﺘﺐ ﻭﳐﺎﻃﺒﺔ‪ ،‬ﻭﻣﻦ ﱂ‬
‫ﻳﻮﺟﺪ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻓﺄﻓﱴ ﻣﻦ ﺍﺳﺘﻔﱴ ﻣﻨﻬﻢ ﺑﻘﺘﻠﻬﻢ‪ ،‬ﻭﺃﺑﺎﺣﻮﺍ ﺩﻣﺎﺀﻫﻢ‪ ،‬ﻭﻛﺘﺒﻮﺍ ﺑﺬﻟﻚ ﺧﻄﻮﻃﻬﻢ‪ ،‬ﻓﺄﻣﺮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﺑﺈﺣﻀﺎﺭ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ ﺍﻟﻠﻌﲔ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﻋﻮﻥ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺿﺮﻳﺒﻪ ﻭﺗﺎﺑﻌﻪ‪ ،‬ﻭﺃﻥ ﳚﻠﺪﺍ‪ ،‬ﻟﲑﺍﳘﺎ ﻣﻦ ﲰﻊ ﻬﺑﻤﺎ‪،‬‬
‫ﻭﻳﺘﻌﻆ ﲟﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺑﺴﺎﺣﺘﻬﻤﺎ‪ ،‬ﻭﻳﺘﺒﲔ ﻣﻦ ﺩﺍﻥ ﺑﺮﺑﻮﺑﻴﺔ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ ﻋﺠﺰﻩ ﻋﻦ ﺣﺮﺍﺳﺔ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻟﻮ ﻛﺎﻥ ﻗﺎﺩﺭﺍﹰ‪ ،‬ﻟﺪﻓﻊ ﻋﻦ ﻣﻬﺠﺘﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺧﺎﻟﻘﹰﺎ ﺩﻓﻊ ﻭﻛﺸﻒ ﺍﻟﻀﺮ ﻋﻦ ﺟﺴﺪﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺭﺑﹰﺎ ﻟﻘﺒﺾ ﺍﻷﻳﺪﻱ‬
‫ﻋﻦ ﻧﻜﺎﻳﺘﻪ‪.‬‬

‫ﻭﺟﺪﺩ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﻻﺳﺘﻈﻬﺎﺭ‪ ،‬ﻭﺍﳊﺰﻡ ﻭﺍﻟﺮﻭﻳﺔ ﻓﻴﻤﺎ ﳝﻀﻴﻪ ﻋﻦ ﺍﻟﻌﺰﻡ‪ ،‬ﻭﺃﺣﻀﺮ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﺎﺿﻲ ﲟﺪﻳﻨﺔ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﻌﺪﻭﻝ ﻬﺑﺎ‪ ،‬ﻭﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺃﻫﻞ ﳎﻠﺴﻪ‪ ،‬ﻭﺳﺄﳍﻢ ﻋﻤﺎ ﻋﻨﺪﻫﻢ‪ ،‬ﳑﺎ ﺍﻧﻜﺸﻒ ﻣﻦ ﺃﻣﺮ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰﺍﻗﺮ‪،‬‬
‫ﻭﺃﻣﻮﺭ ﺃﻫﻞ ﺩﻋﻮﺗﻪ‪ ،‬ﻭﻏﻴﻪ ﻭﺿﻼﻟﺘﻪ‪ ،‬ﻓﺄﻗﺎﻣﺖ ﺍﻟﻜﺎﻓﺔ ﻋﻠﻰ ﺭﺃﻳﻬﺎ ﰲ ﻗﺘﻠﻪ‪ ،‬ﻭﺗﻄﻬﲑ ﺍﻷﺭﺽ ﻣﻦ ﺭﺟﺴﻪ‪ ،‬ﻭﺭﺟﺲ‬
‫ﻣﺜﻠﻪ‪ ،‬ﻭﺯﺍﻝ ﺍﻟﺸﻚ ﰲ ﺫﻟﻚ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻔﺘﻴﺎ‪ ،‬ﻭﺇﲨﺎﻉ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﲟﺎ ﻭﺿﺢ ﻣﻦ ﺇﺯﻻﻝ ﻫﺬﺍ‬
‫ﺍﻟﻀﻼﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺇﻓﺴﺎﺩ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺫﻟﻚ ﺃﻋﻈﻢ ﻭﺃﺛﻘﻞ ﻭﺯﺭﹰﺍ ﻣﻦ ﺍﻹﻓﺴﺎﺩ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻓﻴﻬﺎ ﺑﻐﲑ ﺍﳊﻖ‪،‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺤﻖ ﻣﻦ ﺟﺮﻯ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﺍﻟﻘﺘﻞ‪ ،‬ﻓﺄﻭﻋﺰ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺼﻠﺒﻪ ﻭﺻﻠﺐ ﺍﺑﻦ ﺃﰊ ﻋﻮﻥ‪ ،‬ﲝﻴﺚ ﻳﺮﺍﳘﺎ ﺍﳌﻨﻜﺮ‬
‫ﻭﺍﻟﻌﺎﺭﻑ‪ ،‬ﻭﻳﻠﺤﻈﻬﻤﺎ ﺍﺠﻤﻟﺘﺎﺯ ﻭﺍﻟﻮﺍﻗﻒ‪ ،‬ﻓﺼﻠﺒﺎ ﰲ ﺃﺣﺪ ﺟﺎﻧﱯ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻧﻮﺩﻱ ﻋﻠﻴﻬﻤﺎ ﲟﺎ ﺣﺎﻭﻻﻩ ﻣﻦ‬
‫ﺇﺑﻄﺎﻝ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻭﺭﺃﻳﺎﻩ ﻣﻦ ﺇﻓﺴﺎﺩ ﺍﻟﺪﻳﺎﻧﺔ‪ .‬ﰒ ﺗﻘﺪﻡ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﻘﺘﻠﻬﻤﺎ‪ ،‬ﻭﻧﺼﺐ ﺭﺅﻭﺳﻬﻤﺎ‪ ،‬ﻭﺇﺣﺮﺍﻕ‬
‫ﺃﺟﺴﺎﻣﻬﻤﺎ‪ ،‬ﻓﻔﻌﻞ ﺫﻟﻚ ﲟﺸﻬﺪ ﻣﻦ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﻟﻨﻈﺎﺭﺓ ﻭﺍﳌﺎﺭﺓ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﻧﻔﻄﻮﻳﻪ‬

‫ﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺮﻓﺔ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﺍﳌﻬﻠﺐ‪ ،‬ﺑﻦ ﺃﰊ ﺻﻔﺮﺓ‪ ،‬ﺍﻟﻌﺘﻜﻲ ﺍﻷﺯﺩﻱ‬
‫ﻣﻦ ﺃﻫﻞ ﻭﺍﺳﻂ ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ‪ :‬ﻟﻘﺐ ﻧﻔﻄﻮﻳﻪ ﺗﺸﺒﻴﻬﹰﺎ ﺇﻳﺎﻩ ﺑﺎﻟﻨﻔﻂ‪ ،‬ﻟﺪﻣﺎﻣﺘﻪ ﻭﺃﺩﻣﺘﻪ‪ ،‬ﻭﻗﺪﺭ ﺍﻟﻠﻘﺐ ﻋﻠﻰ ﻣﺜﺎﻝ ﺳﻴﺒﻮﻳﻪ ﻷﻧﻪ ﻛﺎﻥ‬
‫ﻳﻨﺴﺐ ﰲ ﺍﻟﻨﺤﻮ ﺇﻟﻴﻪ‪ ،‬ﻭﳚﺮﻱ ﰲ ﻃﺮﻳﻘﺘﻪ‪ ،‬ﻭﻳﺪﺭﺱ ﺷﺮﺡ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺃﻧﺸﺪﻭﺍ‪ :‬ﻟﻮ ﺃﻧﺰﻝ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﻧﻔﻄﻮﻳﻪ‪ :‬ﻗﺎﻝ‬
‫ﻭﻗﺪ ﺻﲑﻩ ﺍﺑﻦ ﺑﺴﺎﻡ ﻧﻔﻄﻮﻳﺔ ﺑﻀﻢ ﺍﻟﻄﺎﺀ ﻭﺗﺴﻜﲔ ﺍﻟﻮﺍﻭ ﻭﻓﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻘﺎﻝ‪:‬‬
‫ﺭﺃﻳﺖ ﰲ ﺍﻟﻨﻮﻡ ﺃﰊ ﺁﺩﻣﹰﺎ ‪ ...‬ﺻﻠﻰ ﻋﻠﻴﻪ ﺍﷲ ﺫﻭ ﺍﻟﻔﻀﻞ‬
‫ﻓﻘﺎﻝ ﺃﺑﻠﻎ ﻭﻟﺪﻱ ﻛﻠﻬﻢ ‪ ...‬ﻣﻦ ﻛﺎﻥ ﰲ ﺣﺰﻥ ﻭﰲ ﺳﻬﻞ‬
‫ﺑﺄﻥ ﺣﻮﺍ ﺃﻣﻬﻢ ﻃﺎﻟﻖ ‪ ...‬ﺇﻥ ﻛﺎﻥ ﻧﻔﻄﻮﻳﺔ ﻣﻦ ﻧﺴﻠﻲ‬
‫ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﳊﺪﻳﺚ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺛﻌﻠﺐ‪ ،‬ﻭﺍﳌﱪﺩ‪ ،‬ﻭﻏﲑﳘﺎ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﷲ ﺍﳌﺮﺯﺑﺎﱐ‪،‬‬
 ‫ﻭﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﺍﺑﻦ ﺣﻴﻮﻳﺔ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﺫﻛﺮﻩ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﺍﳌﻘﺘﺒﺲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻟﺪ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﲔ‬
‫ﻭﻣﺎﺋﺘﲔ ﻗﺎﻝ‪ :‬ﻭﻣﺎﺕ ﺭﲪﻪ ﺍﷲ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﻻﺛﻨﱵ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﺳﻨﺔ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ‬
‫ﻭﺛﻼﲦﺎﺋﺔ ﻭﺣﻀﺮﺕ ﺟﻨﺎﺯﺗﻪ ﻋﺸﺎﺀ‪ ،‬ﻭﺩﻓﻦ ﰲ ﻣﻘﺎﺑﺮ ﺑﺎﺏ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺍﻟﱪﻬﺑﺎﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﳜﻀﺐ‬
‫ﺑﺎﻟﻮﲰﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻣﻦ ﻃﻬﺎﺭﺓ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺣﺴﻦ ﺍﺠﻤﻟﺎﻟﺴﺔ‪ ،‬ﻭﺍﻟﺼﺪﻕ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ‪ ،‬ﻋﻠﻰ ﺣﻼ ﻣﺎ ﺷﺎﻫﺪﺕ ﻋﻠﻴﻬﺎ‬
‫ﺃﺣﺪﹰﺍ ﳑﻦ ﻟﻘﻴﻨﺎﻩ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺟﻠﺴﺖ ﺇﱃ ﻫﺬﻩ ﺍﻷﺳﻄﻮﺍﻧﺔ ﻣﺬ ﲬﺴﻮﻥ‪ ،‬ﻳﻌﲏ ﳏﻠﺘﻪ ﲜﺎﻣﻊ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﳊﻔﻆ ﻟﻠﻘﺮﺁﻥ‪،‬‬
‫ﺃﻭﻝ ﻣﺎ ﻳﺒﺘﺪﺉ ﺑﻪ ﰲ ﳎﻠﺴﻪ ﲟﺴﺠﺪ ﺍﻷﻧﺒﺎﺭﻳﲔ ﺑﺎﻟﻐﺪﻭﺍﺕ‪ ،‬ﺇﱃ ﺃﻥ ﻳﻘﺮﺉ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻋﺎﺻﻢ‪ ،‬ﰒ ﺍﻟﻜﺘﺐ‬
‫ﺑﻌﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻓﻘﻴﻬﺎﹰ‪ ،‬ﻋﺎﳌﹰﺎ ﲟﺬﻫﺐ ﺩﺍﻭﺩ ﺍﻹﺻﺒﻬﺎﱐ‪ ،‬ﺭﺃﺳﹰﺎ ﻓﻴﻪ‪ ،‬ﻳﺴﻠﻢ ﻟﻪ ﺫﻟﻚ ﲨﻴﻊ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﺴﻨﺪﹰﺍ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﻫﻞ ﻃﺒﻘﺘﻪ‪ ،‬ﺛﻘﺔ‪ ،‬ﺻﺪﻭﻗﺎﹰ‪ ،‬ﻻ ﻳﺘﻌﻠﻖ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺳﺎﺋﺮ ﻣﺎ ﺭﻭﻭﻩ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﺠﻤﻟﺎﻟﺴﺔ ﻟﻠﺨﻠﻔﺎﺀ‬
‫ﻭﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﻣﺘﻘﻦ ﺍﳊﻔﻆ ﻟﻠﺴﲑﺓ‪ ،‬ﻭﺃﻳﺎﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﻮﺍﺭﻳﺦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻭﻓﺎﺓ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻛﺎﻧﺖ ﻟﻪ ﻣﺮﻭﺀﺓ‪ ،‬ﻭﻓﺘﻮﺓ‬
‫ﻭﻇﺮﻑ‪.‬‬
‫ﻭﻟﻘﺪ ﻫﺠﻢ ﻋﻠﻴﻨﺎ ﻳﻮﻣﹰﺎ ﻭﳓﻦ ﰲ ﺑﺴﺘﺎﻥ ﻛﺎﻥ ﻟﻪ ﺑﺎﻟﺰﺑﻴﺪﻳﺔ ﰲ ﺳﻨﺔ ﻋﺸﺮﻳﻦ‪ ،‬ﺃﻭ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻓﺮﺁﻧﺎ‬
‫ﻋﻠﻰ ﺣﺎﻝ ﺗﺒﺬﻝ‪ ،‬ﻓﺎﻧﻘﺒﻀﺖ‪ :‬ﻭﺫﻫﺒﺖ ﺃﻋﺘﺬﺭ ﺇﻟﻴﻪ‪ :‬ﻓﻘﺎﻝ‪ :‬ﰲ ﺍﻟﺘﻌﺎﻗﻞ ﻋﻠﻰ ﺍﻟﺘﺒﺬﻝ ﺳﺨﻒ‪ ،‬ﰒ ﺃﻧﺸﺪﻧﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻟﻨﺎ ﺻﺪﻳﻖ ﻏﲑ ﻋﺎﱄ ﺍﳍﻤﻢ ‪ ...‬ﳛﺼﻲ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺳﻘﺎﻁ ﺍﻟﻜﻠﻢ‬
‫ﻣﺎ ﺍﺳﺘﻤﺘﻊ ﺍﻟﻨﺎﺱ ﺑﺸﻲﺀ ﻛﻤﺎ ‪ ...‬ﻳﺴﺘﻤﺘﻊ ﺍﻟﻨﺎﺱ ﲝﺴﻢ ﺍﳊﺸﻢ‬
‫ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻣﻦ ﺍﻟﺸﻌﺮ ﺍﳌﻘﻄﻌﺎﺕ‪ ،‬ﰲ ﺍﻟﻐﺰﻝ‪ ،‬ﻭﻣﺎ ﺟﺮﻯ ﳎﺮﺍﻫﺎ‪ :‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﺘﺄﺩﺑﻮﻥ‪ ،‬ﻭﺳﻨﻮﺭﺩ‬
‫ﻣﻦ ﺫﻟﻚ ﻓﻴﻤﺎ ﺑﻌﺪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺣﺴﺐ ﺍﻟﻜﻔﺎﻳﺔ‪.‬‬

‫ﻭﻛﺎﻥ ﺑﲔ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﻓﻄﻮﻳﻪ‪ ،‬ﻭﺑﲔ ﳏﻤﺪ ﺑﻦ ﺍﻷﺻﺒﻬﺎﱐ ﻣﻮﺩﺓ ﺃﻛﻴﺪﺓ‪ ،‬ﻭﺗﺼﺎﻑ ﺗﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺩﺍﻭﺩ ﻳﻬﻮﻯ ﺃﺑﺎ‬
‫ﻯ ﺃﻓﻀﻰ ﺑﻪ ﺇﱃ ﺍﻟﺘﻠﻒ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺮﻓﺔ ﻧﻔﻄﻮﻳﻪ‪ ،‬ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ ﰲ‬
‫ﺍﳊﺴﲔ ﳏﻤﺪ ﺑﻦ ﺟﺎﻣﻊ ﺍﻟﺼﻴﺪﻻﱐ‪ ،‬ﻫﻮ ً‬
‫ﻣﺮﺿﻪ ﺍﻟﺬﻱ ﻣﺎﺕ ﻓﻴﻪ‪ ،‬ﻓﻘﻠﺖ ﻳﺎ ﺳﻴﺪﻱ ﻣﺎ ﺑﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺣﺐ ﻣﻦ ﺗﻌﻠﻢ‪ ،‬ﺃﻭﺭﺛﲏ ﻣﺎ ﺗﺮﻯ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﳝﻨﻌﻚ ﻣﻦ‬
‫ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻪ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻻﺳﺘﻤﺘﺎﻉ ﻧﻮﻋﺎﻥ‪ :‬ﳏﻈﻮﺭ‪ ،‬ﻭﻣﺒﺎﺡ‪ ،‬ﺃﻣﺎ ﺍﶈﻈﻮﺭ‪ ،‬ﻓﻤﻌﺎﺫ ﺍﷲ ﻣﻨﻪ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺍﳌﺒﺎﺡ ﻓﻬﻮ ﺍﻟﺬﻱ ﺻﲑﱐ ﺇﱃ ﻣﺎ ﺗﺮﻯ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺳﻮﻳﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﳊﺪﺛﺎﱐ‪ ،‬ﻋﻦ ﺃﰊ ﳛﲕ ﺍﻟﻘﺘﺎﺕ ﻋﻦ ﳎﺎﻫﺪ‪،‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ " :‬ﻣﻦ ﺣﺐ ﻓﻌﻒ ﻭﻛﺘﻢ‪ ،‬ﰒ ﻣﺎﺕ‪ ،‬ﻣﺎﺕ ﺷﻬﻴﺪﹰﺍ " ﰒ ﻏﺸﻲ‬
‫ﻋﻠﻴﻪ ﺳﺎﻋﺔ‪ ،‬ﻭﺃﻓﺎﻕ‪ ،‬ﻓﻔﺘﺢ ﻋﻴﻨﻴﻪ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﺃﺭﻯ ﻗﻠﺒﻚ ﻗﺪ ﺳﻜﻦ‪ ،‬ﻭﻋﺮﻕ ﺟﺒﻴﻨﻚ ﻗﺪ ﺍﻧﻘﻄﻊ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺎﺭﺓ‬
‫ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻓﺄﻧﺸﺄ ﻳﻘﻮﻝ‪:‬‬
‫ﺃﻗﻮﻝ ﻟﺼﺎﺣﱯ ﻭﺳﻠﻴﺎﱐ ‪ ...‬ﻭﻏﺮﳘﺎ ﺳﻜﻮﻥ ﲪﻰ ﺟﺒﻴﲏ‬
‫ﺗﺴﻠﻮﺍ ﺑﺎﻟﺘﻌﺰﻱ ﻋﻦ ﺃﺧﻴﻜﻢ ‪ ...‬ﻭﺧﻮﺿﻮﺍ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﻭﺩﻋﻮﱐ‬
‫ﻓﻠﻢ ﺍﺩﻉ ﺍﻷﻧﲔ ﻟﻀﻌﻒ ﺳﻘﻢ ‪ ...‬ﻭﻟﻜﲏ ﺿﻌﻔﺖ ﻋﻦ ﺍﻷﻧﲔ‬
‫ﰒ ﻣﺎﺕ ﻣﻦ ﻟﻴﻠﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ ﻓﻴﻘﺎﻝ ﺇﻥ ﻧﻔﻄﻮﻳﻪ ﺗﻔﺠﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﺰﻉ ﺟﺰﻋﹰﺎ ﻋﻈﻴﻤﺎﹰ‪،‬‬
‫ﻭﱂ ﳚﻠﺲ ﻟﻠﻨﺎﺱ ﺳﻨﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﰒ ﻇﻬﺮ ﺑﻌﺪ ﺍﻟﺴﻨﺔ ﻓﺠﻠﺲ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﰲ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺩﺍﻭﺩ ﻗﺎﻝ ﱄ‬
‫ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻗﺪ ﲡﺎﺭﻳﻨﺎ ﺣﻔﻆ ﻋﻬﻮﺩ ﺍﻷﺻﺪﻗﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻗﻞ ﻣﺎ ﳚﺐ ﻟﻠﺼﺪﻳﻖ ﺃﻥ ﻳﺘﺴﻠﺐ ﻋﻠﻰ ﺻﺪﻳﻘﻪ ﺳﻨﺔ ﻛﺎﻣﻠﺔ‪،‬‬
‫ﻼ ﺑﻘﻮﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﻋﻤ ﹰ‬
‫ﻼ ﻓﻘﺪ ﺍﻋﺘﺬﺭ‬
‫ﺇﱃ ﺍﳊﻮﻝ ﰒ ﺍﺳﻢ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻤﺎ ‪ ...‬ﻭﻣﻦ ﻳﺒﻚ ﺣﻮ ﹰﻻ ﻛﺎﻣ ﹰ‬
‫ﻓﺤﺰﻧﺎ ﻋﻠﻴﻪ ﺳﻨﺔ ﻛﻤﺎ ﺷﺮﻁ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﺃﺧﺒﺎﺭ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺩﺍﻭﺩ ﻛﺜﲑﺓ‪ ،‬ﻣﻠﻴﺤﺔ ﺭﺍﺋﻘﺔ‪ ،‬ﻭﻗﺪ ﺃﻓﺮﺩﻧﺎ ﻟﻪ ﺑﺎﺑﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪،‬‬
‫ﻓﻘﻒ ﻋﻠﻴﻪ ﺗﻄﺮﺏ ﻭﺗﻌﺠﺐ‪ ،‬ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﻭﳑﺎ ﺃﻧﺸﺪﻧﺎ ﻟﻨﻔﺴﻪ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪:‬‬
‫ﻏﻨﺞ ﺍﻟﻔﺘﻮﺭ ﳚﻮﻝ ﰲ ﳊﻈﺎﺗﻪ ‪ ...‬ﻭﺍﻟﻮﺭﺩ ﻏﺾ ﺍﻟﻨﺒﺖ ﰲ ﻭﺟﻨﺎﺗﻪ‬
‫ﻭﺗﻜﻞ ﺃﻟﺴﻨﺔ ﺍﻟﻮﺭﻯ ﻋﻦ ﻭﺻﻔﻪ ‪ ...‬ﺃﻭ ﺃﻥ ﺗﺮﻭﻡ ﺑﻠﻮﻍ ﺑﻌﺾ ﺻﻔﺎﺗﻪ‬
‫ﻻ ﻳﻌﺮﻑ ﺍﻹﺳﻌﺎﻑ ﺇﻻ ﺧﻄﺮﺓ ‪ ...‬ﻟﻚ ﻃﻮﻝ ﺍﻟﺼﺪ ﻣﻦ ﻋﺰﻣﺎﺗﻪ‬
‫ﻻ ﻳﺴﺘﻄﻴﻊ ﻧﻌﻢ ﻭﻻ ﻳﻌﺘﺎﺩﻫﺎ ‪ ...‬ﺑﻞ ﻻ ﻳﺴﻮﻍ ﻟﻌﻞ ﰲ ﳍﻮﺍﺗﻪ‬
‫ﻗﺎﻝ ﻭﺃﻧﺸﺪﻧﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺗﺸﻜﻮ ﺍﻟﻔﺮﺍﻕ ﻭﺃﻧﺖ ﺗﺰﻣﻊ ﺭﺣﻠﺔ ‪ ...‬ﻫﻼ ﺃﻗﻤﺖ ﻭﻟﻮ ﻋﻠﻰ ﲨﺮ ﺍﻟﻐﻀﺎ‬
‫ﻓﺎﻵﻥ ﻋﺬ ﺑﺎﻟﺼﱪ ﺃﻭ ﻣﺖ ﺣﺴﺮﺓ ‪ ...‬ﻓﻌﺴﻰ ﻳﺮﺩ ﻟﻚ ﺍﻟﻨﻮﻯ ﻣﺎ ﻗﺪ ﻣﻀﻰ‬
‫ﻗﺎﻝ ﻭﺃﻧﺸﺪﻧﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﲣﺎﻟﲏ ﻣﻦ ﺯﻟﺔ ﺃﺗﻌﺘﺐ ‪ ...‬ﻗﻠﱯ ﻋﻠﻴﻚ ﺃﺭﻕ ﳑﺎ ﲢﺴﺐ‬
‫ﻗﻠﱯ ﻭﺭﻭﺣﻲ ﰲ ﻳﺪﻳﻚ ﻭﺇﳕﺎ ‪ ...‬ﺃﻧﺖ ﺍﳊﻴﺎﺓ ﻓﺄﻳﻦ ﻣﻨﻚ ﺍﳌﻬﺮﺏ‬
‫ﻗﺎﻝ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﱂ ﻳﻮﺭﺩ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﷲ ﺇﻻ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﺑﻌﺾ ﺍﻷﺻﺪﻗﺎﺀ‪ ،‬ﺍﻟﺒﻴﺖ ﺍﻷﻭﻝ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﺃﺗﺒﻌﻪ ﲟﺎ ﻻ ﺃﻋﻠﻢ‪ ،‬ﺃﻫﻮ ﻣﻦ ﻗﻮﻝ ﻧﻔﻄﻮﻳﻪ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﻻ ﻳﻮﺣﺸﻨﻚ ﻣﺎ ﺻﻨﻌﺖ ﻓﺘﻨﺜﲏ ‪ ...‬ﻣﺘﺠﻨﺒﹰﺎ ﻓﻬﻮﺍﻙ ﻻ ﻳﺘﺠﻨﺐ‬
‫ﺃﻧﺖ ﺍﻟﱪﻱﺀ ﻣﻦ ﺍﻹﺳﺎﺀﺓ ﻛﻠﻬﺎ ‪ ...‬ﻭﻟﻚ ﺍﻟﺮﺿﻰ ﻭﺃﻧﺎ ﺍﳌﺴﻲﺀ ﺍﳌﺬﻧﺐ‬
‫ﻭﺣﻴﺎﺓ ﻭﺟﻬﻚ ﻭﻫﻮ ﺑﺪﺭ ﻃﺎﻟﻊ ‪ ...‬ﻭﺳﻮﺍﺩ ﺷﻌﺮﻙ ﻭﻫﻮ ﻟﻴﻞ ﻏﻴﻬﺐ‬
‫ﻣﺎ ﺃﻧﺖ ﺇﻻ ﻣﻬﺠﱵ ﻭﻫﻲ ﺍﻟﱵ ‪ ...‬ﺃﺣﻴﺎ ﻬﺑﺎ ﺃﺗﺮﻯ ﻋﻠﻰ ﻣﻦ ﺃﻏﻀﺐ؟‬
‫ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻛﻔﻰ ﺑﺎﳍﻮﻯ ﺑﻠﻮﻯ ﻭﺑﺎﳊﺐ ﳏﻨﺔ ‪ ...‬ﻭﺑﺎﳍﻢ ﺗﻌﺬﻳﺒﹰﺎ ﻭﺑﺎﻟﻌﺬﻝ ﻣﻐﺮﻣﺎ‬
‫ﺃﻣﺎ ﻭﺍﻟﺬﻱ ﻳﻘﻀﻲ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ ‪ ...‬ﻓﻤﺎ ﺷﺎﺀ ﺃﻣﻀﺎﻩ ﻭﻣﺎ ﺷﺎﺀ ﺃﺣﻜﻤﺎ‬
‫ﻟﻘﺪ ﲪﻠﺘﲏ ﺻﺒﻮﰐ ﻭﺻﺒﺎﺑﱵ ‪ ...‬ﻣﻦ ﺍﻟﺸﻮﻕ ﻣﺎ ﺃﺿﲎ ﺍﻟﻔﺆﺍﺩ ﻭﺗﻴﻤﺎ‬
‫ﻗﺎﻝ ﻭﺃﻧﺸﺪﻧﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﲡﻞ ﺑﻠﻮﺍﻱ ﻋﻦ ﺍﻟﺒﻠﻮﻯ ‪ ...‬ﻭﻳﺬﻫﻞ ﺍﻟﻘﻠﺐ ﻋﻦ ﺍﻟﺸﻜﻮﻯ‬
‫ﻳﻈﻠﻤﲏ ﻣﻦ ﻻ ﺃﺭﻯ ﻇﻠﻤﻪ ‪ ...‬ﻭﻣﺎ ﻋﻠﻴﻪ ﱄ ﻣﻦ ﻋﺪﻭﻯ‬
‫ﻋﺬﰊ ﺍﳊﺐ ﻭﻟﻜﲏ ‪ ...‬ﻻ ﺃﻃﻠﺐ ﺍﻟﺮﺍﺣﺔ ﺑﺎﻟﺒﻠﻮﻯ‬
‫ﺳﻠﻂ ﻣﻦ ﺃﻫﻮﻯ ﻋﻠﻲ ﺍﻟﻀﲎ ‪ ...‬ﻻ ﺁﺧﺬ ﺍﷲ ﺍﻟﺬﻱ ﺃﻫﻮﻯ‬
 ‫ﻗﺎﻝ‪ :‬ﻭﻟﻪ‪:‬‬
‫ﻟﻚ ﺧﺪ ﺗﺬﻳﺒﻪ ﺍﻷﺑﺼﺎﺭ ‪ ...‬ﳜﺠﻞ ﺍﻟﻮﺭﺩ ﻣﻨﻪ ﻭﺍﳉﻠﻨﺎﺭ‬
‫ﻻ ﺗﻐﻴﱯ ﻉ ﻧﺎﻇﺮﻱ ﻓﺈﱐ ‪ ...‬ﺃﻧﺎ ﻣﻦ ﳊﻈﱵ ﻋﻠﻴﻚ ﺃﻏﺎﺭ‬
‫ﻭﻛﺎﻥ ﺑﲔ ﻧﻔﻄﻮﻳﻪ ﻭﺍﺑﻦ ﺩﺭﻳﺪ ﳑﺎﻇﺔ ﻓﻘﺎﻝ ﻓﻴﻪ ﳌﺎ ﺻﻨﻒ ﻛﺘﺎﺏ ﺍﳉﻤﻬﺮﺓ‪:‬‬
‫ﺇﺑﻦ ﺩﺭﻳﺪ ﺑﻘﺮﻩ ‪ ...‬ﻭﻓﻴﻪ ﻟﺆﻡ ﻭﺷﺮﻩ‬
‫ﻗﺪ ﺍﺩﻋﻰ ﲜﻬﻠﻪ ‪ ...‬ﲨﻊ ﻛﺘﺎﺏ ﺍﳉﻤﻬﺮﺓ‬
‫ﻭﻫﻮ ﻛﺘﺎﺏ ﺍﻟﻌﲔ ﺇﻻ ‪ ...‬ﺃﻧﻪ ﻗﺪ ﻏﲑﻩ‬

‫ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﺑﻦ ﺩﺭﻳﺪ ﻓﻘﺎﻝ ﳚﻴﺒﻪ‪:‬‬

‫ﻟﻮ ﺃﻧﺰﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﻧﻔﻄﻮﻳﻪ ‪ ...‬ﻟﻜﺎﻥ ﺫﺍﻙ ﺍﻟﻮﺣﻲ ﺳﺨﻄﹰﺎ ﻋﻠﻴﻪ‬
‫ﻭﺷﺎﻋﺮ ﻳﺪﻋﻰ ﺑﻨﺼﻒ ﺍﲰﻪ ‪ ...‬ﻣﺴﺘﺄﻫﻞ ﻟﻠﺼﻔﻊ ﰲ ﺃﺧﺪﻋﻴﻪ‬
‫ﺃﺣﺮﻗﻪ ﺍﷲ ﺑﻨﺼﻒ ﺍﲰﻪ ‪ ...‬ﻭﺻﲑ ﺍﻟﺒﺎﻗﻲ ﺻﺮﺍﺧﹰﺎ ﻋﻠﻴﻪ‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﺷﺎﺫﺍﻥ ﻗﺎﻝ‪ :‬ﺑﻜﺮ ﻧﻔﻄﻮﻳﻪ ﺇﱃ ﺩﺭﺏ ﺍﻟﺮﻭﺍﺳﲔ‪ ،‬ﻓﻠﻢ ﻳﻌﺮﻑ ﺍﳌﻮﺿﻊ‪ ،‬ﻓﺘﻘﺪﻡ ﺇﱃ ﺭﺟﻞ ﻳﺒﻴﻊ ﺍﻟﺒﻘﻞ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻛﻴﻒ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺩﺭﺏ ﺍﻟﺮﻭﺍﺳﲔ؟ ﻗﺎﻝ ﻓﺎﻟﺘﻔﺖ ﺍﻟﺒﻘﻠﻲ ﺇﱃ ﺟﺎﺭ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻓﻼﻥ ﺃﻻ‬
‫ﺗﺮﻯ ﺇﱃ ﺍﻟﻐﻼﻡ ﻓﻌﻞ ﺍﷲ ﺑﻪ ﻭﺻﻨﻊ‪ ،‬ﻗﺪ ﺍﺣﺘﺒﺲ ﻋﻠﻲ‪ ،‬ﻓﻘﺎﻝ ﻭﻣﺎ ﺍﻟﺬﻱ ﺗﺮﻳﺪ ﻣﻨﻪ؟ ﻓﻘﺎﻝ ﻋﻮﻕ ﺍﻟﺴﻠﻖ ﻋﻠﻲ‪ ،‬ﻓﻤﺎ‬
‫ﻋﻨﺪﻱ ﻣﺎ ﺃﺻﻔﻊ ﺑﻪ ﻫﺬﺍ ﺍﻟﻌﺎﺽ ﺑﻈﺮ ﺃﻣﻪ‪ ،‬ﻓﺎﻧﺴﻞ ﺍﺑﻦ ﻋﺮﻓﺔ ﻭﱂ ﳚﺒﻪ‪ ،‬ﻭﺃﻧﺸﺪ ﺍﳋﻄﻴﺐ ﻟﻨﻔﻄﻮﻳﻪ‪:‬‬
‫ﻛﻢ ﻗﺪ ﺧﻠﻮﺕ ﲟﻦ ﺃﻫﻮﻯ ﻓﻴﻤﻨﻌﲏ ‪ ...‬ﻣﻨﻪ ﺍﳊﻴﺎﺀ ﻭﺧﻮﻑ ﺍﷲ ﻭﺍﳊﺬﺭ‬
‫ﻛﻢ ﻗﺪ ﺧﻠﻮﺕ ﲟﻦ ﺃﻫﻮﻯ ﻓﻴﻘﻨﻌﲏ ‪ ...‬ﻣﻨﻪ ﺍﻟﻔﻜﺎﻫﺔ ﻭﺍﻟﺘﺤﺪﻳﺚ ﻭﺍﻟﻨﻈﺮ‬
‫ﺃﻫﻮﻯ ﺍﳌﻼﺡ ﻭﺃﻫﻮﻯ ﺃﻥ ﺃﺟﺎﻟﺴﻬﻢ ‪ ...‬ﻭﻟﻴﺲ ﱄ ﰲ ﺳﻮﺍﻩ ﻣﻨﻬﻢ ﻭﻃﺮ‬
‫ﻛﺬﻟﻚ ﺍﳊﺐ ﻻ ﺇﺗﻴﺎﻥ ﻣﻌﺼﻴﺔ ‪ ...‬ﻻ ﺧﲑ ﰲ ﻟﺬﺓ ﻣﻦ ﺑﻌﺪﻫﺎ ﺳﻘﺮ‬
‫ﻭﻣﻨﻪ‪:‬‬
‫ﺃﺳﺘﻐﻔﺮ ﺍﷲ ﳑﺎ ﻳﻌﻠﻢ ﺍﷲ ‪ ...‬ﺇﻥ ﺍﻟﺸﻘﻲ ﳌﻦ ﱂ ﻳﺮﺣﻢ ﺍﷲ‬
‫ﻫﺒﻪ ﲡﺎﻭﺯ ﱄ ﻋﻦ ﻛﻞ ﻣﻈﻠﻤﺔ ‪ ...‬ﻭﺍﺳﻮﺀﺗﺎ ﻣﻦ ﺣﻴﺎﺀ ﻳﻮﻡ ﺃﻟﻘﺎﻩ‬
‫ﻭﺫﻛﺮﻩ ﺍﻟﺰﺑﻴﺪﻱ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﲞﻴﻼﹰ‪ ،‬ﺿﻴﻘﹰﺎ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﺳﻊ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸﻌﺮ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻫﻼﻝ ﰲ ﻛﺘﺎﺏ ﺍﻷﻭﺍﺋﻞ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺃﲪﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﰲ ﳎﻠﺲ ﻧﻔﻄﻮﻳﻪ ﻭﻫﻮ ﳝﻠﻲ‪ ،‬ﻓﺪﺧﻞ ﻏﻼﻡ ﻭﺿﻲﺀ‬
‫ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﻋﺼﺮﻧﺎ‪:‬‬
‫ﻛﻢ ﺧﺎﺱ ﻣﻴﻌﺎﺩﻙ ﻳﺎ ﳐﻠﻒ ‪ ...‬ﻛﻢ ﲣﻠﻒ ﺍﻟﻮﻋﺪ ﻭﻛﻢ ﲢﻠﻒ؟؟‬
‫ﻗﺪ ﺻﺮﺕ ﻻ ﺃﺩﻋﻮ ﻋﻠﻰ ﻛﺎﺫﺏ ‪ ...‬ﻭﻻ ﻇﻠﻮﻡ ﺍﻟﻔﻌﻞ ﻻ ﻳﻨﺼﻒ‬
‫ﻓﻤﺎ ﺷﻚ ﺃﺣﺪ ﳑﻦ ﺣﻀﺮ‪ ،‬ﺃﻥ ﺍﻟﻐﻼﻡ ﻛﺎﻥ ﻭﻋﺪﻩ ﻭﺃﺧﻠﻔﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﻌﺮ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﻧﻔﻄﻮﻳﻪ ﻣﻊ ﻛﻮﻧﻪ ﻣﻦ ﺃﻋﻴﺎﻥ‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻏﲑ ﻣﻜﺘﺮﺙ ﺑﺈﺻﻼﺡ ﻧﻔﺴﻪ‪ ،‬ﻓﻜﺎﻥ ﻳﻔﺮﻁ ﺑﻪ ﺍﻟﺼﻨﺎﻥ‪ ،‬ﻓﻼ ﻳﻐﲑﻩ‪ ،‬ﻓﺤﻀﺮ ﻳﻮﻣﹰﺎ ﳎﻠﺲ‬
‫ﺣﺎﻣﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﺯﻳﺮ ﺍﳌﻘﺘﺪﺭ‪ ،‬ﻓﺘﺄﺫﻯ ﻫﻮ ﻭﺟﻠﺴﺎﺅﻩ ﺑﻜﺜﺮﺓ ﺻﻨﺎﻧﻪ‪ ،‬ﻓﻘﺎﻝ ﺣﺎﻣﺪ‪ :‬ﻳﺎ ﻏﻼﻡ‪ ،‬ﺃﺣﻀﺮﻧﺎ ﻣﺮﺗﻜﺎﹰ‪،‬‬
‫ﻓﺠﺎﺀ ﺑﻪ‪ ،‬ﻓﺒﺪﺃ ﺍﻟﻮﺯﻳﺮ ﺑﻨﻔﺴﻪ ﻓﺘﻤﺮﺗﻚ‪ ،‬ﻭﺃﺩﺍﺭﻩ ﻋﻠﻰ ﺍﳉﻠﺴﺎﺀ ﻓﺘﻤﺮﺗﻜﻮﺍ‪ ،‬ﻭﻓﻄﻮﺍ ﻣﺎ ﺃﺭﺍﺩ ﺑﻨﻔﻄﻮﻳﻪ‪ ،‬ﻭﺃﻧﻪ ﺃﺭﺍﺩ ﻣﻦ‬
‫ﻧﻔﻄﻮﻳﻪ ﺃﻥ ﻳﺘﻤﺮﺗﻚ‪ ،‬ﻓﻴﺰﻭﻝ ﺻﻨﺎﻧﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﳚﺒﻬﻪ ﲟﺎ ﻳﻜﺮﻩ‪ ،‬ﻓﻘﺎﻝ ﻧﻔﻄﻮﻳﻪ ﻻ ﺣﺎﺟﺔ ﰊ ﺇﻟﻴﻪ‪ ،‬ﻓﺮﺍﺟﻌﻪ ﻓﺄﰉ‪،‬‬
‫ﻓﺎﺣﺘﺪ ﺣﺎﻣﺪ ﻭﺍﻏﺘﺎﻅ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ ﻳﺎ ﻋﺎﺽ ﻛﺬﺍ ﻣﻦ ﺃﻣﻪ‪ ،‬ﺇﳕﺎ ﲤﺮﺗﻜﻨﺎ ﲨﻴﻌﹰﺎ ﻟﺘﺄﺫﻳﻨﺎ ﺑﺼﻨﺎﻧﻚ‪ ،‬ﻗﻢ ﻻ ﺃﻗﺎﻡ ﺍﷲ ﻟﻚ‬
‫ﻭﺯﻧﺎﹰ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﺧﺮﺟﻮﻩ ﻋﲏ‪ ،‬ﺃﻭ ﺃﺑﻌﺪﻭﻩ ﺇﱃ ﺣﻴﺚ ﻻ ﺃﺗﺄﺫﻯ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺸﺮﺍﻥ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﻴﺪ ﺍﷲ ﰲ ﺗﺎﺭﳜﻪ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﻧﻔﻄﻮﻳﻪ‪:‬‬
‫ﺍﳉﺪ ﺃﻧﻔﻊ ﻣﻦ ﻋﻘﻞ ﻭﺗﺄﺩﻳﺐ ‪ ...‬ﺇﻥ ﺍﻟﺰﻣﺎﻥ ﻟﻴﺄﰐ ﺑﺎﻷﻋﺎﺟﻴﺐ‬
‫ﻛﻢ ﻣﻦ ﺃﺩﻳﺐ ﻳﺰﺍﻝ ﺍﻟﺪﻫﺮ ﻳﻘﺼﺪﻩ ‪ ...‬ﺑﺎﻟﻨﺎﺋﺒﺎﺕ ﺫﻭﺍﺕ ﺍﻟﻜﺮﻩ ﻭﺍﳊﻮﺏ‬
‫ﻭﺍﻣﺮﺉ ﻏﲑ ﺫﻱ ﺩﻳﻦ ﻭﻻ ﺃﺩﺏ ‪ ...‬ﻣﻌﻤﺮ ﺑﲔ ﺗﺄﻫﻴﻞ ﻭﺗﺮﺣﻴﺐ‬
‫ﻣﺎ ﺍﻟﺮﺯﻕ ﻣﻦ ﺣﻴﻠﺔ ﳛﺘﺎﳍﺎ ﻓﻄﻦ ‪ ...‬ﻟﻜﻨﻪ ﻣﻦ ﻋﻄﺎﺀ ﻏﲑ ﳏﺴﻮﺏ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻭﻣﻦ ﻧﻮﺍﺩﺭﻩ‪ ،‬ﻗﻴﻞ ﻟﺒﻬﻠﻮﻝ ﰲ ﻛﻢ ﻳﻮﺳﻮﺱ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺫﺍﻙ ﺇﱃ ﺻﺒﻴﺎﻥ ﺍﶈﻠﺔ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﻴﻞ ﻟﺒﻌﺾ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻣﻌﺎﻭﻳﺔ ﺧﺎﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻻ ﺃﺩﺭﻱ‪ ،‬ﺃﻣﻲ ﻧﺼﺮﺍﻧﻴﺔ‪ ،‬ﻭﺍﻷﻣﺮ ﺇﻟﻴﻪ ﲞﻂ ﺍﻟﻮﺯﻳﺮ ﺍﳌﻐﺮﰊ ﻗﺎﻝ‬
‫ﻧﻔﻄﻮﻳﻪ ﺃﻣﺎ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﻓﻬﺎﻫﻨﺎ ﻣﻦ ﻳﺸﺮﻛﻨﺎ ﻓﻴﻬﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺸﺮ‪ :‬ﻓﺈﺫﺍ ﻣﺖ ﻣﺎﺕ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﻦ ﺃﻏﺮﺏ‬
‫ﻋﻠﻲّ ﺑﺒﻴﺖ ﳉﺮﻳﺮ ﻻ ﺃﻋﺮﻓﻪ ﻓﺄﻧﺎ ﻋﺒﺪﻩ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻳﻮﻣﹰﺎ ﻭﻗﺪ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‪ :‬ﻗﺪ ﺟﺎﻟﺴﺘﲏ ﻓﻤﺎ‬
‫ﺭﺃﻳﺖ ﻣﻨﻚ ﺇﻻ ﺧﲑﺍﹰ‪ ،‬ﻓﺎﺩﻉ ﱄ‪ ،‬ﰒ ﻗﺎﻝ ﻭﺿﺌﻮﱐ‪ ،‬ﻭﻗﺪ ﻛﻨﺖ ﺁﺧﺬ ﺑﻴﺪﻩ‪ ،‬ﻓﻤﺮ ﲟﺴﺠﺪ ﻫﺸﺎﻡ ﺑﻦ ﺧﻠﻒ ﺍﻟﺒﺰﺍﺭ‬
‫ﻓﻘﺎﻝ‪ ،‬ﻫﺬﺍ ﻣﺴﺠﺪ ﻫﺸﺎﻡ ﻣﻘﺮﺉ ﺃﻫﻞ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺍﷲ ﻣﺎ ﻛﺎﻥ ﺑﺄﻋﻠﻢ ﻣﲏ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﻃﺎﻉ ﺍﷲ ﻓﺮﻓﻊ‪ ،‬ﻭﻋﺼﻴﺖ ﺍﷲ‬
‫ﻓﻮﺿﻊ ﻣﲏ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺴﲔ ﺑﻦ ﺃﰊ ﻗﲑﺍﻁ‪ ،‬ﺍﻧﺼﺮﻓﺖ ﻣﻦ ﻋﻨﺪ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﻧﻔﻄﻮﻳﻪ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﺖ ﻋﻨﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺠﺌﺖ ﺇﱃ ﺃﰊ‬
‫ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﺮﻱ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻣﺎ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟ ﻓﺄﺭﻳﺘﻪ ﺇﻳﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻇﻬﺮﻩ ﻣﻘﻄﻮﻋﺘﺎﻥ‪،‬‬
‫ﺃﻧﺸﺪﻧﻴﻬﻤﺎ ﻧﻔﻄﻮﻳﻪ ﻟﻨﻔﺴﻪ‪.‬‬
‫ﻓﻠﻤﺎ ﻗﺮﺃﳘﺎ ﺍﻟﺰﺟﺎﺝ ﺍﺳﺘﺤﺴﻨﻬﻤﺎ ﻭﻛﺘﺒﻬﻤﺎ ﲞﻄﻪ ﻋﻠﻰ ﻇﻬﺮ ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺎﻥ ﲝﻀﺮﺗﻪ‪:‬‬
‫ﺗﻮﺍﺻﻠﻨﺎ ﻋﻠﻰ ﺍﻷﻳﺎﻡ ﺑﺎﻕ ‪ ...‬ﻭﻟﻜﻦ ﻫﺠﺮﻧﺎ ﻣﻄﺮ ﺍﻟﺮﺑﻴﻊ‬
‫ﻳﺮﻭﻋﻚ ﺻﻮﺗﻪ ﻟﻜﻦ ﺗﺮﺍﻩ ‪ ...‬ﻋﻠﻰ ﺭﻭﻋﺎﺗﻪ ﺩﺍﱐ ﺍﻟﻨﺰﻭﻉ‬

‫ﻛﺬﺍ ﺍﻟﻌﺸﺎﻕ ﻫﺠﺮﻫﻢ ﺩﻻﻝ ‪ ...‬ﻭﻣﺮﺟﻊ ﻭﺻﻠﻬﻢ ﺣﺴﻦ ﺍﻟﺮﺟﻮﻉ‬

‫ﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﻧﻠﻘﻰ ﻏﻀﺎﺑﹰﺎ ‪ ...‬ﺳﻮﻯ ﺫﺍﻙ ﺍﳌﻄﺎﻉ ﻋﻠﻰ ﺍﳌﻄﻴﻊ‬
‫ﻭﺍﻷﺧﺮﻯ‪:‬‬
‫ﻭﻗﺎﻟﻮﺍ ﺷﺎﻧﻪ ﺍﳉﺪﺭﻱ ﻓﺎﻧﻈﺮ ‪ ...‬ﺇﱃ ﻭﺟﻪ ﺑﻪ ﺃﺛﺮ ﺍﻟﻜﻠﻮﻡ‬
‫ﻓﻘﻠﺖ ﻣﻼﺣﺔ ﻧﺜﺮﺕ ﻋﻠﻴﻪ ‪ ...‬ﻭﻣﺎ ﺣﺴﻦ ﺍﻟﺴﻤﺎﺀ ﺑﻼ ﳒﻮﻡ؟‬
‫ﻭﺫﻛﺮ ﺍﻟﻔﺮﻏﺎﱐ ﺃﻥ ﻧﻔﻄﻮﻳﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺑﻘﻮﻝ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﺇﻥ ﺍﻻﺳﻢ ﻫﻮ ﺍﳌﺴﻤﻰ‪ ،‬ﻭﺟﺮﺕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺰﺟﺎﺝ‬
‫ﻣﻨﺎﻇﺮﺓ‪ ،‬ﺃﻛﺮ ﺍﻟﺰﺟﺎﺝ ﻋﻠﻴﻪ ﻣﻮﺍﻓﻘﺘﻪ ﺍﳊﻨﺎﺑﻠﺔ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻗﺮﺃﺕ ﰲ ﺗﺎﺭﻳﺦ ﺧﻮﺍﺭﺯﻡ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﺪ ﺍﳊﻤﺪﳉﻲ‪ :‬ﲰﻌﺖ ﻧﻔﻄﻮﻳﻪ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺳﻠﻤﺖ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩﻱ ﻭﺍﻟﻨﺼﺮﺍﱐ‪،‬‬
‫ﻓﻘﻠﺖ ﻟﻪ ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻙ‪ ،‬ﻭﺃﺩﺍﻡ ﺳﻼﻣﺘﻚ‪ ،‬ﻭﺃﰎ ﻧﻌﻤﺘﻪ ﻋﻠﻴﻚ‪ ،‬ﻓﺈﳕﺎ ﺃﺭﻳﺪ ﺑﻪ ﺍﳊﻜﺎﻳﺔ ﺃﻱ ﺃﻥ ﺍﷲ ﻗﺪ ﻓﻌﻞ ﺑﻚ ﺇﱃ‬
‫ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺃﻋﺘﻘﺪ ﺑﻪ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﺴﻠﻢ‪ ،‬ﻗﺎﻝ ﺍﳊﻤﺪﳉﻲ‪ :‬ﻭﺃﻧﺸﺪﻧﺎ ﻧﻔﻄﻮﻳﻪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﺍﻷﺭﺽ ﺟﺎﻧﺒﻬﺎ ﺍﻷﻋﺎﺩﻱ ‪ ...‬ﻭﻃﺎﺏ ﺍﳌﺎﺀ ﻓﻴﻬﺎ ﻭﺍﳍﻮﺍﺀ‬
‫ﻭﺳﺎﻋﺪ ﻣﻦ ﲢﺐ ﻬﺑﺎ ﻭﻬﺗﻮﻯ ‪ ...‬ﻓﺘﻠﻚ ﺍﻷﺭﺽ ﻃﺎﺏ ﻬﺑﺎ ﺍﻟﻨﻮﺍﺀ‬
‫ﻳﺮﻯ ﺍﻷﺣﺒﺎﺏ ﺿﻨﻚ ﺍﻟﻌﻴﺶ ﻭﺳﻌﹰﺎ ‪ ...‬ﻭﻻ ﻳﺴﻊ ﺍﻟﺒﻐﻴﻀﲔ ﺍﻟﻔﻀﺎﺀ‬
‫ﻭﻋﻘﻞ ﺍﳌﺮﺀ ﺃﺣﺴﻦ ﺣﻠﻴﺘﻴﻪ ‪ ...‬ﻭﺯﻳﻦ ﺍﳌﺮﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﳊﻴﺎﺀ‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ .‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻗﺘﺼﺎﺭﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﺎﺭﻉ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻘﻨﻊ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﺳﺘﺜﻨﺎﺀ ﻭﺍﻟﺸﺮﻁ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻠﺢ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺼﺎﺩﺭ ﻛﺘﺎﺏ ﺍﻟﻘﻮﺍﰲ ﻛﺘﺎﺏ ﺃﻣﺜﺎﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ‬
‫ﻳﺰﻋﻢ ﺃﻥ ﺍﻟﻌﺮﺏ ﻳﺸﺘﻖ ﻛﻼﻣﻬﺎ ﺑﻌﻀﻪ ﻣﻦ ﺑﻌﺾ ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ‬
‫ﺍﳌﻔﻀﻞ ﺑﻦ ﺳﻠﻤﺔ ﰲ ﻧﻘﻀﻪ ﻋﻠﻰ ﺍﳋﻠﻴﻞ ﻛﺘﺎﺏ ﰲ ﺃﻥ ﺍﻟﻌﺮﺏ ﺗﺘﻜﻠﻢ ﻃﺒﻌﹰﺎ ﻻ ﺗﻌﻠﻤﺎﹰ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﻼﺑﺰﻱ‬

‫ﺃﺩﺭﻙ ﺍﳌﺎﺯﱐ ﻭﺃﺧﺬ ﻋﻦ ﺍﳌﱪﺩ ﻭﻣﺎﺕ ﰲ ﺳﻨﺔ ﺳﺖ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﻼﺀ‬
‫ﺍﻟﻜﻼﺑﺰﻱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺑﺼﺮﻱ ﺍﳌﺬﻫﺐ‪ .‬ﺣﻜﻲ ﻋﻦ ﺍﺑﻦ ﺍﳌﱪﺩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﰲ ﺗﻼﻣﻴﺬ ﺃﰊ ﺭﺟﻼ‪:‬‬
‫ﺃﺣﺪﳘﺎ ﻳﺴﻔﻞ‪ ،‬ﻭﺍﻵﺧﺮ ﻳﻌﻠﻮ‪ ،‬ﻓﻘﻴﻞ ﻭﻣﻦ ﳘﺎ؟ ﻗﺎﻝ ﺍﳌﱪﻣﺎﻥ ﻳﻘﺮﺃ ﻋﻠﻰ ﺃﰊ‪ ،‬ﻭﻳﺄﺧﺬ ﻋﻨﻪ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﰒ ﻳﻘﻮﻝ‬
‫ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻓﻬﺬﺍ ﻳﺴﻔﻞ‪ ،‬ﻭﺍﻟﻜﻼﺑﺰﻱ ﻳﻘﺮﺃ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻳﻘﻮﻝ ﻗﺎﻝ ﺍﳌﺎﺯﱐ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﻠﻮ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻜﻼﺑﺰﻱ ﻗﺪ ﺃﺩﺭﻙ‬
‫ﺍﳌﺎﺯﱐ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﲪﻴﺪ ﺍﻟﻜﻼﺑﺰﻱ ﻣﺎﺕ ﺑﺎﻟﺒﺼﺮﺓ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻘﺪﻣﹰﺎ ﰲ ﺍﻟﻨﺤﻮ‬
‫ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻗﺪ ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﺸﺎﻡ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ‬

‫ﺍﻟﺰﻫﺮﻱ‪ ،‬ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻹﻓﻠﻴﻠﻲ‪ ،‬ﺣﺪﺙ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺰﺑﻴﺪﻱ‬
‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺑﻜﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﻋﻦ ﺍﻟﻘﺎﱄ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﺼﺪﺭﹰﺍ ﰲ ﺍﻟﻌﻠﻢ ﺑﺒﻠﺪﻩ‪ ،‬ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺍﻷﺩﺏ‪ ،‬ﻭﳜﺘﻠﻒ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻪ‬
‫ﻛﺘﺎﺏ ﺷﺮﺡ ﻣﻌﺎﱐ ﺷﻌﺮ ﺍﳌﺘﻨﱯ‪ ،‬ﺣﺴﻦ ﺟﻴﺪ‪ ،‬ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻭﻛﺎﻥ ﻣﻊ ﻋﻠﻤﻪ ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻳﺘﻜﻠﻢ ﰲ ﻣﻌﺎﱐ‬
‫ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺃﻗﺴﺎﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﺍﻟﻨﻘﺪ ﳍﺎ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ‪ ،‬ﻭﺣﻜﻰ ﻋﻨﻪ ﺑﺈﺳﻨﺎﺩ ﻟﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺷﻴﻮﺧﻨﺎ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻷﺩﺏ ﻳﺘﻌﺎﳌﻮﻥ‪ ،‬ﺃﻥ ﺍﳊﺮﻑ ﺇﺫﺍ ﻛﺘﺐ ﻋﻠﻴﻪ ﺻﺢ ‪ -‬ﺑﺼﺎﺩ ﻭﺣﺎﺀ ‪ -‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻼﻣﺔ ﻟﺼﺤﺔ ﺍﳊﺮﻑ‪ ،‬ﻟﺌﻼ‬
‫ﻼ ﺃﻭ ﻧﻘﺼﺎﹰ‪ ،‬ﻓﻮﺿﻊ ﺣﺮﻑ ﻛﺎﻣﻞ ﻋﻠﻰ ﺣﺮﻑ ﺻﺤﻴﺢ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﺎﺩ ﳑﺪﻭﺩﺓ‬ ‫ﻳﺘﻮﻫﻢ ﻣﺘﻮﻫﻢ ﻋﻠﻴﻪ ﺧﻠ ﹰ‬
‫ﺩﻭﻥ ﺣﺎﺀ‪ ،‬ﻛﺎﻥ ﻋﻼﻣﺔ ﺃﻥ ﺍﳊﺮﻑ ﺳﻘﻴﻢ‪ ،‬ﺇﺫ ﻭﺿﻊ ﻋﻠﻴﻪ ﺣﺮﻑ ﻏﲑ ﺗﺎﻡ‪ ،‬ﻟﻴﺪﻝ ﻧﻘﺺ ﺍﳊﺮﻑ ﻋﻠﻰ ﺍﺧﺘﻼﻝ‬
‫ﺍﳊﺮﻑ‪ ،‬ﻭﻳﺴﻤﻰ ﺫﻟﻚ ﺍﳊﺮﻑ ﺃﻳﻀﹰﺎ ﺿﺒﺔ ﺃﻱ ﺃﻥ ﺍﳊﺮﻑ ﻣﻘﻔﻞ ﻬﺑﺎ‪ ،‬ﱂ ﻳﺘﺠﻪ ﻟﻘﺮﺍﺀﺓ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻀﺒﺔ ﻣﻘﻔﻞ ﻬﺑﺎ‪.‬‬
 ‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻫﺬﺍ ﻛﻼﻡ ﻋﻠﻰ ﻃﻼﻭﺓ ﻣﻦ ﻏﲑ ﻓﺎﺋﺪﺓ ﺗﺎﻣﺔ‪ ،‬ﻭﺇﳕﺎ ﻗﺼﺪﻭﺍ ﺑﻜﺘﺒﻬﻢ ﻋﻠﻰ ﺍﳊﺮﻑ ﺻﺢ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ‬
‫ﺷﺎﻛﹰﺎ ﰲ ﺻﺤﺔ ﺍﻟﻠﻔﻈﺔ‪ ،‬ﻓﻠﻤﺎ ﺻﺤﺖ ﻟﻪ ﺑﺎﻟﺒﺤﺚ‪ ،‬ﺧﺸﻲ ﺃﻥ ﻳﻌﺎﻭﺩﻩ ﺍﻟﺸﻚ‪ ،‬ﻓﻜﺘﺐ ﻋﻠﻴﻬﺎ ﺻﺢ‪ ،‬ﻟﻴﺰﻭﻝ ﺷﻜﻪ‬
‫ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻭﻳﻌﻠﻢ ﻫﻮ ﺃﻧﻪ ﱂ ﻳﻜﺘﺐ ﻋﻠﻴﻬﺎ ﺻﺢ ﺇﻻ ﻭﻗﺪ ﺍﻧﻘﻀﻰ ﺍﺟﺘﻬﺎﺩﻩ ﰲ ﺗﺼﺤﻴﺤﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻀﺒﺔ ﺍﻟﱵ ﺻﻮﺭﻬﺗﺎ‬
‫)ﺹ( ﻓﺈﳕﺎ ﻫﻮ ﻧﺼﻒ ﺻﺢ‪ ،‬ﻛﺘﺒﻪ ﻋﻠﻰ ﺷﻲﺀ ﻓﻴﻪ ﺷﻚ‪ ،‬ﻟﻴﺒﺤﺚ ﻋﻨﻪ ﻓﻴﻤﺎ ﻳﺴﺘﺄﻧﻔﻪ‪ ،‬ﻓﺈﺫﺍ ﺻﺤﺖ ﻟﻪ ﺃﲤﻬﺎ ﲝﺎﺀ‪،‬‬
‫ﻓﻴﺼﲑ ﺻﺢ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ ﻋﻠﻴﻬﺎ ﺑﻐﲑ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻟﺘﻜﻠﻒ ﺍﻟﻜﺸﻂ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﻛﺘﺒﻪ ﺻﺢ ﻣﻜﺎﻬﻧﺎ‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺳﺮﻭﺍﻥ ﺑﻦ ﺣﻴﺎﻥ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻹﻓﻠﻴﻠﻲ‪ ،‬ﻓﺮﻳﺪ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﺑﻘﺮﻃﺒﺔ‪ ،‬ﰲ ﻋﻠﻢ ﺍﻟﻠﺴﺎﻥ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺍﻟﻀﺒﻂ ﻟﻐﺮﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﰲ ﺃﻟﻔﺎﻅ ﺍﻷﺷﻌﺎﺭ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺑﻌﺾ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻏﻴﻮﺭﹰﺍ ﻋﻠﻰ ﻣﺎ ﳛﻤﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﻦ‪ ،‬ﻛﺜﲑ ﺍﳊﺴﺪ ﻓﻴﻪ‪ ،‬ﺭﺍﻛﺒﹰﺎ ﺭﺃﺳﻪ ﰲ ﺍﳋﻄﺄ ﺍﻟﺒﲔ ﺇﺫﺍ ﺗﻘﻠﺪﻩ‪ ،‬ﺃﻭ ﻧﺸﺐ ﻓﻴﻪ‪،‬‬
‫ﳚﺎﺩﻝ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳﺼﺮﻓﻪ ﺻﺎﺭﻑ ﻋﻨﻪ‪ ،‬ﻭﻋﺪﻡ ﻋﻠﻢ ﺍﻟﻌﺮﻭﺽ ﻭﻣﻌﺮﻓﺘﻪ‪ ،‬ﻣﻊ ﺍﺣﺘﻴﺎﺟﻪ ﺇﻟﻴﻪ‪ ،‬ﻹﻛﻤﺎﻝ ﺻﻨﺎﻋﺘﻪ ﺑﻪ ﻭﱂ‬
‫ﻳﻜﻦ ﻟﻪ ﺷﺮﻭﻉ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﳊﻖ ﺍﻟﻔﺘﻨﺔ ﺍﻟﻴﺰﻳﺪﻳﺔ ﺑﻘﺮﻃﺒﺔ‪ ،‬ﻭﻣﻀﻰ ﺍﻟﻨﺎﺱ ﺑﲔ ﺣﺎﺋﺮ ﻭﻃﺎﻋﻦ‪ ،‬ﻓﺎﺯﺩﻟﻒ ﺇﱃ ﺍﻷﻣﺮﺍﺀ‬
‫ﺍﳌﺘﺪﺍﻭﻟﲔ ﺑﻘﺮﻃﺒﺔ ﻣﻦ ﺁﻝ ﲪﻮﺩ‪ ،‬ﻭﻣﻦ ﺗﻼﻫﻢ‪ ،‬ﺇﱃ ﺃﻥ ﻧﺎﻝ ﺍﳉﺎﻩ‪ .‬ﻭﺍﺳﺘﻜﺘﺒﻪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﺴﺘﻜﻔﻲ‪ ،‬ﺑﻌﺪ‬
‫ﺍﺑﻦ ﺑﺮﺩ‪ ،‬ﻓﻮﻗﻊ ﻛﻼﻣﻪ ﺟﺎﻧﺒﹰﺎ ﻣﻦ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﳌﻌﻠﻤﲔ ﺍﳌﺘﻜﻠﻤﲔ‪ ،‬ﻓﻠﻢ ﳚﺮ ﰲ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﳌﻄﺒﻮﻋﲔ‪ ،‬ﻓﺰﻫﺪ ﻓﻴﻪ‪ ،‬ﻭﻣﺎ ﺑﻠﻐﲏ ﺃﻧﻪ ﺃﻟﻒ ﰲ ﺷﻲﺀ ﻣﻦ ﻓﻨﻮﻥ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺇﻻ ﻛﺘﺎﺑﻪ ﰲ ﺷﻌﺮ ﺍﳌﺘﻨﱯ ﻻ ﻏﲑ‪ ،‬ﻭﳊﻘﺘﻪ‬
‫ﻬﺗﻤﺔ ﰲ ﺩﻳﻨﻪ‪ ،‬ﰲ ﺃﻳﺎﻡ ﻫﺸﺎﻡ ﺍﳌﺮﻭﺍﱐ‪ ،‬ﰲ ﲨﻠﺔ ﻣﻦ ﺗﺘﺒﻊ ﻣﻦ ﺍﻷﻃﺒﺎﺀ ﰲ ﻭﻗﺘﻪ ﻛﺎﺑﻦ ﻋﺎﺻﻢ‪ ،‬ﻭﺍﻟﺴﻨﺎﺑﺴﻲ‪ ،‬ﻭﺍﳋﻤﺎﺭ‪،‬‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻃﻠﺐ ﺍﺑﻦ ﺍﻹﻓﻠﻴﻠﻲ‪ ،‬ﻭﺳﺠﻦ ﺑﺎﳌﻄﺒﻖ‪ ،‬ﰒ ﺍﻧﻄﻠﻖ‪.‬‬
‫ﻭﻓﻴﻪ ﻳﻘﻮﻝ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻄﺎﺋﻒ‪ ،‬ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﻳﺎ ﻣﺒﺼﺮﹰﺍ ﻋﻤﻴﺖ ﻓﻮﺍﻃﻦ ﻓﻬﻤﻪ ‪ ...‬ﻋﻦ ﻛﻨﻪ ﻋﺮﺿﻲ ﰲ ﺍﻟﺒﺪﻳﻊ ﻭﻃﻮﱄ‬
‫ﻭﻟﻮ ﻛﻨﺖ ﺗﻌﻘﻞ ﻣﺎ ﺟﻬﻠﺖ ﻣﻘﺎﻭﻣﻲ ‪ ...‬ﻣﻦ ﺿﺎﻕ ﻓﺮﺳﺨﻪ ﲞﻄﻮﺓ ﻗﻴﻠﻲ‬
‫ﻭﻟﺌﻦ ﺛﻠﺒﺖ ﺍﻟﺸﻌﺮ ﻭﻫﻮ ﺃﺑﺎﻃﻞ ‪ ...‬ﻓﻠﻘﺪ ﺛﻠﺒﺖ ﺣﻘﺎﺋﻖ ﺍﻟﺘﻨﺰﻳﻞ‬
‫ﻭﺧﻠﻌﺖ ﺭﺑﻖ ﺍﻟﺪﻳﻦ ﻋﻨﻚ ﻣﻨﺎﺑﺬﹰﺍ ‪ ...‬ﻭﻟﺒﺴﺖ ﺛﻮﺏ ﺍﻟﺰﻳﻎ ﻭﺍﻟﺘﻌﻄﻴﻞ‬
‫ﻓﺄﻗﻤﺖ ﻟﻠﺠﻬﺎﻝ ﻣﺜﻠﻚ ﰲ ﺍﻟﻌﻨﺎ ‪ ...‬ﻋﻠﻤﹰﺎ ﻣﺸﻴﺖ ﺃﻣﺎﻣﻪ ﺑﺮﻋﻴﻞ‬
‫ﻭﻣﻦ ﺍﳌﻐﺎﻟﻂ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﻠﺪﹰﺍ ‪ ...‬ﻋﻠﻤﹰﺎ ﻭﻟﻮ ﻣﻘﺪﺍﺭ ﻭﺯﻥ ﻓﺘﻴﻞ‬
‫ﺗﻌﺘﻞ ﰲ ﺍﻷﻣﺮ ﺍﻟﺼﺤﻴﺢ ﻣﻌﺎﻧﺪﹰﺍ ‪ ...‬ﺃﺑﺪﹰﺍ ﻭﻓﻬﻤﻚ ﻋﻠﺔ ﺍﳌﻌﻠﻮﻝ‬
‫ﻭﺗﻈﻦ ﺃﻧﻚ ﻣﻦ ﻓﻨﻮﱐ ﻣﻮﺳﺮ ‪ ...‬ﻭﻛﺜﲑ ﺷﺄﻧﻚ ﻻ ﻳﻔﻲ ﺑﻘﻠﻴﻠﻲ‬
‫ﺳﻴﺴﻴﻞ ﺭﻭﺣﻚ ﻣﻦ ﺧﺒﻴﺚ ﻗﺬﺍﺭﺓ ‪ ...‬ﺗﺄﺛﲑ ﻫﺬﺍ ﺍﻟﺼﺎﺭﻡ ﺍﳌﺼﻘﻮﻝ‬
‫ﻭﺃﺣﺾ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻠﻚ ﺍﻟﺮﺿﻲ ‪ ...‬ﻟﻴﻌﻴﺪ ﻋﻘﺪ ﺭﺑﺎﻃﻚ ﺍﶈﻠﻮﻝ‬
‫ﻭﺃﺭﻳﻚ ﺭﺃﻱ ﺍﻟﻌﲔ ﺃﻧﻚ ﺫﺭﺓ ‪ ...‬ﻋﺒﺜﺖ ﻬﺑﺎ ﻣﲏ ﻗﻮﺍﺋﻢ ﻓﻴﻞ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‬

 ‫ﺍﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﲪﺰﺓ‪ ،‬ﺑﻦ ﳛﲕ ﺍﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺯﻳﺪ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ‪ ،‬ﻭﺍﻟﺪ ﺃﰊ ﺍﻟﱪﻛﺎﺕ ﻋﻤﺮ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﻠﻤﻊ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻟﻪ‬
‫ﻣﻌﺮﻓﺔ ﺣﺴﻨﺔ ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺣﻆ ﻣﻦ ﺍﻟﺸﻌﺮ ﺟﻴﺪ‪ ،‬ﻧﺬﺭ ﻣﺜﻠﻪ‪ ،‬ﻣﺎﺕ ‪ -‬ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺴﻤﻌﺎﱐ ﻋﻦ ﺍﺑﻨﻪ‬
‫ﺃﰊ ﺍﻟﱪﻛﺎﺕ ‪ -‬ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﺳﺖ ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﲟﺴﺠﺪ ﺍﻟﺴﻬﻠﺔ ﻋﻦ ﺳﺖ ﻭﺳﺘﲔ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ‬
‫ﺳﺎﻓﺮ ﺇﱃ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ‪ ،‬ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﻣﺪﺓ‪ ،‬ﻭﻧﻔﻖ ﻋﻠﻰ ﺍﳋﻠﻔﺎﺀ ﲟﺼﺮ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﻭﻃﻨﻪ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﺇﱃ ﺃﻥ ﻣﺎﺕ ﻬﺑﺎ‪.‬‬
‫ﻭﺟﺪﺕ ﲞﻂ ﺃﰊ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﱪﻛﺎﺕ ﻋﻤﺮ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﲰﻌﺖ ﻭﺍﻟﺪﻱ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﲟﺼﺮ‪،‬‬
‫ﻭﺿﺎﻕ ﺻﺪﺭﻱ ﻬﺑﺎ ﻓﻘﻠﺖ‪:‬‬
‫ﻓﺈﻥ ﺗﺴﺄﻟﻴﲏ ﻛﻴﻒ ﺃﻧﺖ ﻓﺈﻧﲏ ‪ ...‬ﺗﻨﻜﺮﺕ ﺩﻫﺮﻱ ﻭﺍﳌﻌﺎﻫﺪ ﻭﺍﻟﺼﱪﺍ‬
‫ﻭﺃﺻﺒﺤﺖ ﰲ ﻣﺼﺮ ﻛﻤﺎ ﻻ ﻳﺴﺮﱐ ‪ ...‬ﺑﻌﻴﺪﹰﺍ ﻣﻦ ﺍﻷﻭﻃﺎﻥ ﻣﻨﺘﺰﺣﹰﺎ ﻋﺰﺑﺎ‬
‫ﻭﺇﱐ ﻓﻴﻬﺎ ﻛﺎﻣﺮﺉ ﺍﻟﻘﻴﺲ ﻣﺮﺓ ‪ ...‬ﻭﺻﺎﺣﺒﻪ ﳌﺎ ﺑﻜﻰ ﻭﺭﺃﻯ ﺍﻟﺪﺭﺑﺎ‬
‫ﻓﺈﻥ ﺃﻧﺞ ﻣﻦ ﺑﺎﰊ ﺯﻭﻳﻼ ﻓﺘﻮﺑﺔ ‪ ...‬ﺇﱃ ﺍﷲ ﺃﻥ ﻻ ﻣﺲ ﺧﻔﻲ ﳍﺎ ﺗﺮﺑﺎ‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻗﺎﻝ ﱄ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻗﺎﻝ ﺃﰊ‪ ،‬ﻗﻠﺖ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﲟﺼﺮ‪ ،‬ﻭﻣﺎ ﻛﻨﺖ ﺿﻴﻖ ﺍﻟﻴﺪ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺣﺼﻞ ﱄ‬
‫ﻣﻦ ﺍﳌﺴﺘﻨﺼﺮ ﲬﺴﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ ﻣﺼﺮﻳﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺸﺮﻳﻒ‪ :‬ﻣﺮﺽ ﺃﰊ ﺇﻣﺎ ﺑﺪﻣﺸﻖ ﺃﻭ ﲝﻠﺐ‪ ،‬ﻓﺮﺃﻳﺘﻪ ﻳﺒﻜﻲ ﻭﳚﺰﻉ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﻳﺎ ﺳﻴﺪﻱ ﻣﺎ ﻫﺬﺍ ﺍﳉﺰﻉ؟‬
‫ﻓﺈﻥ ﺍﳌﻮﺕ ﻻﺑﺪ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺃﻋﺮﻑ‪ ،‬ﻭﻟﻜﲏ ﺃﺷﺘﻬﻲ ﺃﻥ ﺃﻣﻮﺕ ﺑﺎﻟﻜﻮﻓﺔ‪ ،‬ﻭﺃﺩﻓﻦ ﻬﺑﺎ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺃﻧﺸﺮﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺃﺧﺮﺝ ﺭﺃﺳﻲ ﻣﻦ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻓﺄﺭﻯ ﺑﲏ ﻋﻤﻲ‪ ،‬ﻭﻭﺟﻮﻫﹰﺎ ﺃﻋﺮﻓﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺮﻳﻒ‪ :‬ﻭﺑﻠﻎ ﻣﺎ ﺃﺭﺍﺩ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻟﻮﺍﻟﺪﻩ‪:‬‬
‫ﺃﺭﺥ ﳍﺎ ﺯﻣﺎﻣﻬﺎ ﻭﺍﻷﻧﺴﻌﺎ ‪ ...‬ﻭﺭﻡ ﻬﺑﺎ ﻣﻦ ﺍﻟﻌﻼ ﻣﺎ ﺷﺴﻌﺎ‬
‫ﻭﺍﺟﻞ ﻬﺑﺎ ﻣﻐﺘﺮﺑﹰﺎ ﻋﻦ ﺍﻟﻌﺪﺍ ‪ ...‬ﺗﻮﻃﺌﻚ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌﺪﺍ ﻣﺘﺴﻌﺎ‬
‫ﻳﺎ ﺭﺍﺋﺪ ﺍﻟﻈﻌﻦ ﺑﺄﻛﻨﺎﻑ ﺍﻟﻌﺪﺍ ‪ ...‬ﺑﻠﻎ ﺳﻼﻣﻲ ﺇﻥ ﻭﺻﻠﺖ ﻟﻌﻠﻌﺎ‬
‫ﻭﺣﻲ ﺧﺪﺭﹰﺍ ﺑﺄﺛﻴﻼﺕ ﺍﻟﻐﻀﺎ ‪ ...‬ﻋﻬﺪﺕ ﻓﻴﻪ ﻗﻤﺮﹰﺍ ﻣﱪﻗﻌﺎ‬

‫ﻛﺎﻥ ﻭﻗﻮﻋﻲ ﰲ ﻳﺪﻳﻪ ﻭﻟﻌﺎ ‪ ...‬ﻭﺃﻭﻝ ﺍﻟﻌﺸﻖ ﻳﻜﻮﻥ ﻭﻟﻌﺎ‬

‫ﻣﺎﺫﺍ ﻋﻠﻴﻬﺎ ﻟﻮ ﺭﺛﺖ ﻟﺴﺎﻫﺮ ‪ ...‬ﻟﻮﻻ ﺍﻧﺘﻈﺎﺭ ﻃﻴﻔﻬﺎ ﻣﺎ ﻫﺠﻌﺎ؟‬
‫ﲤﻨﻌﺖ ﻣﻦ ﻭﺻﻠﻪ ﻓﻜﻠﻤﺎ ‪ ...‬ﺯﺍﺩ ﻏﺮﺍﻣﹰﺎ ﺯﺍﺩﻫﺎ ﲤﻨﻌﺎ‬
‫ﺃﻧﺎ ﺍﺑﻦ ﺳﺎﺩﺍﺕ ﻗﺮﻳﺶ ﻭﺍﺑﻦ ﻣﻦ ‪ ...‬ﱂ ﻳﺒﻖ ﰲ ﻗﻮﺱ ﺍﻟﻔﺨﺎﺭ ﻣﻨﺰﻋﺎ‬
‫ﻭﺍﺑﻦ ﻋﻠﻲ ﻭﺍﳊﺴﲔ ﻭﳘﺎ ‪ ...‬ﺃﺑﺮ ﻣﻦ ﺣﺞ ﻭﻟﱮ ﻭﺳﻌﻰ‬
‫ﳓﻦ ﺑﻨﻮ ﺯﻳﺪ ﻭﻣﺎ ﺯﺍﲪﻨﺎ ‪ ...‬ﰲ ﺍﺠﻤﻟﺪ ﺇﻻ ﻣﻦ ﻏﺪﺍ ﻣﺪﻓﻌﺎ‬
‫ﺍﻷﻛﺜﺮﻳﻦ ﰲ ﺍﳌﺴﺎﻋﻲ ﻋﺪﺩﺍ ‪ ...‬ﻭﺍﻷﻃﻮﻟﲔ ﰲ ﺍﻟﻀﺮﺍﺏ ﺃﺫﺭﻋﺎ‬
‫ﻣﻦ ﻛﻞ ﺑﺴﺎﻡ ﺍﶈﻴﺎ ﱂ ﻳﻜﻦ ‪ ...‬ﻋﻨﺪ ﺍﳌﻌﺎﱄ ﻭﺍﻟﻌﻮﺍﱄ ﻭﺭﻋﺎ‬
‫ﻃﺎﺑﺖ ﺃﺻﻮﻝ ﳎﺪﻧﺎ ﰲ ﻫﺎﺷﻢ ‪ ...‬ﻓﻄﺎﻝ ﻓﻴﻬﺎ ﻋﻮﺩﻧﺎ ﻭﻓﺮﻋﺎ‬
 ‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﻷﺑﻴﻪ‪:‬‬
‫ﳌﺎ ﺃﺭﻗﺖ ﲜﻠﻖ ‪ ...‬ﻭﺃﻗﺾ ﻓﻴﻬﺎ ﻣﻀﺠﻌﻲ‬
‫ﻧﺎﺩﻣﺖ ﺑﺪﺭ ﲰﺎﺋﻬﺎ ‪ ...‬ﺑﻨﻮﺍﻇﺮ ﱂ ﻬﺗﺠﻊ‬
‫ﻭﺳﺄﻟﺘﻪ ﺑﺘﻮﺟﻊ ‪ ...‬ﻭﲣﻀﻊ ﻭﺗﻔﺠﻊ‬
‫ﺻﻒ ﻟﻸﺣﺒﺔ ﻣﺎ ﺗﺮﻯ ‪ ...‬ﻣﻦ ﻓﻌﻞ ﺑﻴﻨﻬﻢ ﻣﻌﻲ‬
‫ﻭﺍﻗﺮﺃ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﳊﱯ ‪ ...‬ﺏ ﻭﻣﻦ ﺑﺘﻠﻚ ﺍﻷﺭﺑﻊ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺴﻮﻱ‬

‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﺍﻟﺸﻴﺦ ﺍﻟﻌﻤﻴﺪ‪ ،‬ﻣﺎﺕ ﻓﺠﺎﺀﺓ ﰲ ﺷﻬﻮﺭ ﺳﻨﺔ ﺗﺴﻊ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﺭﺟﻞ ﻓﺎﺿﻞ‪ ،‬ﺷﺎﻋﺮ‬
‫ﻛﺎﺗﺐ‪ ،‬ﺣﺴﻦ ﺍﶈﺎﻭﺭﺓ‪ ،‬ﻛﺮﱘ ﺍﻟﺼﺤﺒﺔ‪ ،‬ﲰﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻜﺜﲑ ﰲ ﺃﺳﻔﺎﺭﻩ‪ ،‬ﻭﺻﻨﻒ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻷﰊ ﻋﺒﻴﺪ‬
‫ﺗﺼﻨﻴﻔﹰﺎ ﻣﻔﻴﺪﹰﺍ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺴﻌ ﻮﺩ ﺑﻦ ﺣﺴﺎﻥ‬

‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻮﺟﻴﻪ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﻳﻌﺮﻑ ﺟﺪﻩ ﺑﺎﻟﺸﺎﻋﺮ‪ ،‬ﻭﺇﳕﺎ ﲰﻰ ﺑﺎﻟﻮﺟﻴﻪ ﺍﻟﺼﻐﲑ ﻷﻧﻪ ﻛﺎﻥ ﺑﺒﻐﺪﺍﺩ ﺣﻴﻨﺌﺬ ﳓﻮﻱ‬
‫ﺁﺧﺮ ﻳﻌﺮﻑ ﺑﺎﻟﻮﺟﻴﻪ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻫﻮ ﺷﻴﺨﻲ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﺗﻪ ﰲ ﺑﺎﺏ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﻛﺎﻧﺎ ﺿﺮﻳﺮﻳﻦ‬
‫ﻣﻌﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﺻﺎﻓﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻛﺎﻥ ﻋﺠﺒﹰﺎ ﰲ ﺍﻟﺬﻛﺎﺀ ﻭﺳﺮﻋﺔ ﺍﳊﻔﻆ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺣﻔﻆ ﻛﺘﺎﺏ‬
‫ﺳﻴﻮﻳﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﺣﻔﻆ ﺃﻛﺜﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﳛﻔﻆ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻛﺘﺐ ﺍﻷﺩﺏ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﻣﺼﺪﻕ ﺑﻦ ﺷﺒﻴﺐ‪،‬‬
‫ﻭﻛﺎﻥ ﺃﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﻭﺃﺻﻔﻰ ﺫﻫﻨﺎﹰ‪ ،‬ﻭﺍﻋﺘﺒﻂ ﺷﺎﺑﹰﺎ ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻟﻮ ﻗﺪﺭ ﺍﷲ ﺃﻥ ﻳﻌﻴﺶ‬
‫ﻟﻜﺎﻥ ﺁﻳﺔ ﻣﻦ ﺍﻵﻳﺎﺕ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻴﺪﺭ ﺑﻦ ﻋﻠﻲ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‬

‫ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺍﳌﺆﺫﻯ‪ ،‬ﺍﳋﻮﺍﺭﺯﻣﻲ‪ ،‬ﺳﺄﻟﺘﻪ ﻋﻦ ﻣﻮﻟﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻧﺖ ﻭﻻﺩﰐ ﰲ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﺳﻨﺔ ﺗﺴﻊ ﻭﲬﺴﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﻛﻠﻴﻠﺔ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺳﺎﺋﻞ ﺇﱃ‬
‫ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻣﻦ ﻧﺜﺮﻩ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻄﺐ ﰲ ﺩﻋﻮﺍﺕ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲰﺎﻫﺎ ﻳﺘﻴﻤﺔ‬
‫ﺍﻟﻴﺘﻴﻤﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﺮﻓﺔ ﰲ ﺍﻟﺘﺤﻔﺔ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﺭﺳﺎﺋﻞ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﺳﺎﺱ ﻧﺎﻣﻪ‪ ،‬ﰲ ﺍﳌﻮﺍﻋﻆ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ .‬ﻛﺘﺎﺏ‬
‫ﺗﻌﺮﻳﻒ ﺷﻮﺍﻫﺪ ﺍﻟﺘﺼﺮﻳﻒ‪ ،‬ﻛﺘﺎﺏ ﺃﳕﻮﺫﺍﺭ ﻧﺎﻣﻪ‪ ،‬ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺑﻴﺎﺕ ﻏﺮﻳﺒﺔ ﻣﻦ ﻛﻠﻴﻠﺔ ﻭﺩﻣﻨﺔ‪ ،‬ﺷﺮﺣﻬﺎ‬
‫ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ .‬ﻛﺘﺎﺏ ﻛﻔﺘﺎﺭ ﻧﺎﻣﻪ ﻣﻨﻄﻖ‪ ،‬ﻛﺘﺎﺏ ﻣﺮﺗﻊ ﺍﻟﻮﺳﺎﺋﻞ ﻭﻣﺮﺑﻊ ﺍﻟﺮﺳﺎﺋﻞ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳑﺸﺎﺫ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳌﺘﻮﻛﻠﻲ ﺍﻷﺻﺒﻬﺎﱐ‬

 ‫ﻗﺎﻝ ﲪﺰﺓ‪ :‬ﻭﻣﻦ ﺑﻠﻐﺎﺀ ﺇﺻﺒﻬﺎﻥ‪ :‬ﺃﺑﻮ ﻏﺴﺤﺎﻕ ﺍﳌﺘﻮﻛﻠﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺭﺳﺘﺎﻕ ﺟﻲ ﻣﻦ ﻗﺮﻳﺔ ﺃﺳﻴﺠﺎﻥ‪ ،‬ﻓﺨﺮﺝ ﺇﱃ‬
‫ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻛﺘﺐ ﻟﻠﻤﺘﻮﻛﻞ‪ ،‬ﰒ ﺻﺎﺭ ﻣﻦ ﻧﺪﻣﺎﺋﻪ‪ ،‬ﻓﺴﻤﻲ ﺍﳌﺘﻮﻛﻠﻲ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺑﺎﻟﻌﺮﺍﻕ ﰲ ﺃﻳﺎﻣﻪ ﺃﺑﻠﻎ ﻣﻨﻪ‪ ،‬ﻭﻟﻪ‬
‫ﺭﺳﺎﻟﺔ ﻃﻮﻳﻠﺔ ﰲ ﺗﻘﺮﻳﻆ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻭﺍﻟﻔﺘﺢ ﺑﻦ ﺧﺎﻗﺎﻥ‪ ،‬ﻳﺘﺪﺍﻭﳍﺎ ﻛﺘﺎﺏ ﺍﻟﻌﺮﺍﻕ ﺇﱃ ﺍﻵﻥ‪ ،‬ﻭﺗﺴﺨﻂ ﺻﺤﺒﺔ ﺃﻭﻻﺩ‬
‫ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻓﺘﺮﻛﻬﻢ ﻭﳊﻖ ﺑﻴﻌﻘﻮﺏ ﺍﺑﻦ ﺍﻟﻠﻴﺚ‪ .‬ﻭﻗﺎﻝ ﲪﺰﺓ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻋﻦ ﻋﻤﺎﺭﺓ ﺑﻦ ﲪﺰﺓ‪ :‬ﺣﻀﺮ ﺍﳌﺘﻮﻛﻠﻲ‬
‫ﳎﻠﺲ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻭﻗﺪ ﻧﺜﺮ ﻋﻠﻰ ﺍﶈﻀﺮ ﻣﺎﻝ ﺟﻠﻴﻞ‪ ،‬ﺗﻨﺎﻫﺒﻪ ﺍﻷﻣﺮﺍﺀ ﻭﺍﻟﻘﻮﺍﺩ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﻻ ﻳﺘﺤﺮﻙ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻟﻪ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻭﱂ ﻻ ﺗﻨﺒﺴﻂ ﻓﻴﻪ؟ ﻓﺎﻝ‪ :‬ﺟﻼﻟﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﲤﻨﻌﲏ ﻣﻨﻪ‪ ،‬ﻭﻧﻌﻤﺘﻪ ﻋﻠﻰ ﺃﻏﻨﺘﲏ ﻋﻨﻪ‪ ،‬ﻓﺄﻗﻄﻌﻪ‬
‫ﺇﻗﻄﺎﻋﺎﺕ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺒﻠﻐﺎﺀ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﺣﱴ ﱂ ﻳﺘﻘﺪﻣﻪ ﺃﺣﺪ‪ ،‬ﻭﺃﻧﻔﺬ ﰲ ﺃﻳﺎﻡ ﺍﳌﻌﺘﻤﺪ ﺭﺳﻮ ﹰﻻ ﻋﻨﻪ‪ ،‬ﻭﻋﻦ ﺍﳌﻮﻓﻖ ﺇﱃ ﻳﻌﻘﻮﺏ‬
‫ﺑﻦ ﺍﻟﻠﻴﺚ‪ ،‬ﻓﺎﺣﺘﺒﺴﻪ ﻋﻨﺪﻩ‪ ،‬ﻭﻗﺪﻣﻪ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺑﺒﺎﺑﻪ‪ ،‬ﺣﱴ ﺣﺴﺪﻩ ﻗﻮﺍﺩ ﻳﻌﻘﻮﺏ ﻭﺣﺎﺷﻴﺘﻪ‪ ،‬ﻓﺄﺧﱪﻭﺍ ﻳﻌﻘﻮﺏ‬
‫ﺃﻧﻪ ﻳﻜﺎﺗﺐ ﺍﳌﻮﻓﻖ ﰲ ﺍﻟﺴﺮ‪ ،‬ﻓﻘﺘﻠﻪ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺍﻷﻭﱃ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺃﻭﺿﺢ ﰲ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﳊﻖ ﺑﻴﻌﻘﻮﺏ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﻛﺘﺐ ﻣﻦ ﻋﻨﺪ‬
‫ﻳﻌﻘﻮﺏ ﺇﱃ ﺍﳌﻌﺘﻤﺪ‪:‬‬
‫ﺃﻧﺎ ﺍﺑﻦ ﺍﻷﻛﺎﺭﻡ ﻣﻦ ﻧﺴﻞ ﺟﻢ ‪ ...‬ﻭﺣﺎﺋﺰ ﺇﺭﺙ ﻣﻠﻮﻙ ﺍﻟﻌﺠﻢ‬
‫ﻭﳏﻴﻲ ﺍﻟﺬﻱ ﺑﺎﺩ ﻣﻦ ﻋﺰﻫﻢ ‪ ...‬ﻭﻋﻔﻰ ﻋﻠﻴﻪ ﻃﻮﺍﻝ ﺍﻟﻘﺪﻡ‬

‫ﻭﻃﺎﻟﺐ ﺃﻭﺗﺎﺭﻫﻢ ﺟﻬﺮﺓ ‪ ...‬ﻓﻤﻦ ﻧﺎﻡ ﻋﻦ ﺣﻘﻬﻢ ﱂ ﺃﱎ‬

‫ﻳﻬﻢ ﺍﻷﻧﺎﻡ ﺑﻠﺬﺍﻬﺗﻢ ‪ ...‬ﻭﻧﻔﺴﻲ ﻬﺗﻢ ﺑﺴﻮﻕ ﺍﳍﻤﻢ‬
‫ﺇﱃ ﻛﻞ ﺃﻣﺮ ﺭﻓﻴﻊ ﺍﻟﻌﻤﺎﺩ ‪ ...‬ﻃﻮﻳﻞ ﺍﻟﻨﺠﺎﺩ ﻣﻨﻴﻒ ﺍﻟﻌﻠﻢ‬
‫ﻭﺇﱐ ﻵﻣﻞ ﻣﻦ ﺫﻱ ﺍﻟﻌﻼ ‪ ...‬ﺑﻠﻮﻍ ﻣﺮﺍﺩﻱ ﲞﲑ ﺍﻟﻨﺴﻢ‬
‫ﻣﻌﻲ ﻋﻠﻢ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺬﻱ ﺑﻪ ﺃﺭﲡﻲ ﺃﻥ ﺃﺳﻮﺩ ﺍﻷﻣﻢ‬
‫ﻓﻘﻞ ﻟﺒﲏ ﻫﺎﺷﻢ ﺃﲨﻌﲔ ‪ ...‬ﻫﻠﻤﻮﺍ ﺇﱃ ﺍﳋﻠﻊ ﻗﺒﻞ ﺍﻟﻨﺪﻡ‬
‫ﻣﻠﻜﻨﺎﻛﻢ ﻋﻨﺔ ﺑﺎﻟﺮﻣﺎ ‪ ...‬ﺡ ﻃﻌﻨﹰﺎ ﻭﺿﺮﺑﹰﺎ ﺑﺴﻴﻒ ﺧﺬﻡ‬
‫ﻭﺃﻭﻻﻛﻢ ﺍﳌﻠﻚ ﺁﺑﺎﺅﻧﺎ ‪ ...‬ﻓﻤﺎ ﺇﻥ ﻭﻓﻴﺘﻢ ﺑﺸﻜﺮ ﺍﻟﻨﻌﻢ‬
‫ﻓﻌﻮﺩﻭﺍ ﺇﱃ ﺃﺭﺿﻜﻢ ﺑﺎﳊﺠﺎﺯ ‪ ...‬ﻷﻛﻞ ﺍﻟﻀﺒﺎﺏ ﻭﺭﻋﻲ ﺍﻟﻐﻨﻢ‬
‫ﻓﺈﱐ ﺳﺄﻟﻌﻮ ﺳﺮﻳﺮ ﺍﳌﻠﻮﻙ ‪ ...‬ﲝﺪ ﺍﳊﺴﺎﻡ ﻭﺣﺮﻑ ﺍﻟﻘﻠﻢ‬
‫ﻭﻗﺎﻝ ﻳﺮﺛﻲ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﺎﻓﺮﻭﺥ‪:‬‬
‫ﺃﺥ ﱂ ﺗﻠﺪﱐ ﺃﻣﻪ ﻛﺎﻥ ﻭﺍﺣﺪﻱ ‪ ...‬ﻭﺃﻧﺴﻲ ﻭﳘﻲ ﰲ ﺍﻟﻔﺮﺍﻍ ﻭﰲ ﺍﻟﺸﻐﻞ‬
‫ﻣﻀﻰ ﻓﺮﻃﹰﺎ ﳌﺎ ﺍﺳﺘﺘﻢ ﺷﺒﺎﺑﻪ ‪ ...‬ﻭﻣﻦ ﻗﺒﻞ ﺃﻥ ﳛﺘﻞ ﻣﻨﺰﻟﺔ ﺍﻟﻜﻬﻞ‬
‫ﻓﻌﻠﻤﲏ ﻛﻴﻒ ﺍﻟﺒﻜﺎﺀ ﻣﻦ ﺍﳉﻮﻯ ‪ ...‬ﻭﻛﻴﻒ ﺣﺰﺍﺯﺍﺕ ﺍﻟﻔﺆﺍﺩ ﻣﻦ ﺍﻟﺜﻜﻞ‬
‫ﺇﺫﺍ ﻧﺪﺏ ﺍﻷﻗﻮﺍﻡ ﺇﺧﻮﺍﻥ ﺩﻫﺮﻫﻢ ‪ ...‬ﺑﻜﻴﺖ ﺃﺧﻲ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﺃﺧﺎ ﺍﳉﻮﺩ ﻭﺍﻟﻔﻀﻞ‬
‫ﻭﻗﺎﻝ ﻳﻬﺠﻮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﻌﺪ ﺍﻟﻘﻄﺮﺑﻠﻲ ﻋﺎﻣﻞ ﺇﺻﺒﻬﺎﻥ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺃﺳﺎﺀ ﻣﻌﺎﻣﻠﺔ ﺇﺧﻮﺗﻪ ﺑﺈﺻﺒﻬﺎﻥ‪:‬‬
 ‫ﺃﻳﻦ ﺍﻟﺬﻳﻦ ﺗﻘﻮﻟﻮﺍ ﺃﻻ ﻳﺮﻭﺍ ‪ ...‬ﺿﺪﻳﻦ ﳐﺘﻠﻔﲔ ﰲ ﺫﺍ ﺍﻟﻌﺎﱂ‬
‫ﻫﺬﺍ ﺍﺑﻦ ﺳﻌﺪ ﻗﺪ ﺃﺯﺍﻝ ﻗﻴﺎﺳﻜﻢ ‪ ...‬ﻭﺃﺑﺎﺩ ﺣﺠﺘﻜﻢ ﺑﻐﲑ ﲣﺎﺻﻢ‬
‫ﺃﺑﺪﻯ ﻟﻨﺎ ﻣﺘﺤﺮﻛﹰﺎ ﰲ ﺳﺎﻛﻦ ‪ ...‬ﻣﻨﻪ ﻭﺃﻇﻬﺮ ﻗﺎﺋﻤﹰﺎ ﰲ ﻧﺎﺋﻢ‬
‫ﻭﺇﺫﺍ ﺗﺬﻛﺮ ﺃﺻﻠﻌﹰﺎ ﻫﺸﻢ ﺍﺳﺘﻪ ‪ ...‬ﻳﺒﻜﻲ ﻳﻘﻮﻝ‪ :‬ﻓﺪﻳﺖ ﺃﺻﻠﻊ ﻫﺎﺷﻢ‬
‫ﺑﺎﷲ ﻣﺎ ﺍﲣﺬ ﺍﻹﻣﺎﻣﺔ ﻣﺬﻫﺒﹰﺎ ‪ ...‬ﺇﻻ ﻟﻜﻲ ﻳﺒﻜﻲ ﻟﺬﻛﺮ ﺍﻟﻘﺎﺋﻢ‬
‫ﻗﺎﻝ ﲪﺰﺓ‪ :‬ﻭﻣﻦ ﻫﺬﺍ ﺃﺧﺬ ﺍﺑﻦ ﺍﻟﻨﺎﺻﺮ ﻗﻮﻟﻪ‪:‬‬
‫ﻗﻞ ﳌﻦ ﻛﺎﻥ ﺇﻣﺎﻡ ‪ ...‬ﻳﺎ ﺇﱃ ﻛﻢ ﺗﺘﺮﺩﺩ؟‬
‫ﺃﻟﻪ ﺍﻟﺘﻤﺲ ﻣﺎ ﰲ ﺳﺮﺍﻭﻱ ‪ ...‬ﻝ ﻓﱴ ﺍﻟﻨﺎﺻﺮ ﺃﲪﺪ‬
‫ﻓﻬﻮ ﺍﻟﻘﺎﺋﻢ ﻳﺎ ﻣﻐﺮﻭ ‪ ...‬ﺭ ﻣﻦ ﺁﻝ ﳏﻤﺪ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻮﺍﺳﻄﻲ ﺍﻟﻜﺎﺗﺐ‬

‫ﻟﻪ ﻛﺘﺎﺏ ﰲ ﺃﺧﺒﺎﺭﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﻋﺎﺭﺽ ﻓﻴﻪ ﻛﺘﺎﺏ ﳏﻤﺪ ﺍﺑﻦ ﺩﺍﻭﺩ ﺍﳉﺮﺍﺡ ﰲ ﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﻗﺎﻟﻪ ﺍﳌﺴﻌﻮﺩﻱ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺯﻫﺮﻭﻥ‬

‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳊﺮﺍﱐ‪ ،‬ﺃﻭﺣﺪ ﺍﻟﺪﻧﻴﺎ ﰲ ﺇﻧﺸﺎﺀ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﺍﻻﺷﺘﻤﺎﻝ ﻋﻠﻰ ﺟﻬﺎﺕ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻣﺎﺕ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‪،‬‬
‫ﻻﺛﻨﱵ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ ﺷﻮﺍﻝ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻋﻦ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﰲ ﺳﻨﺔ ﺛﻼﺙ‬
‫ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻛﺬﺍ ﺫﻛﺮﻩ ﺣﻔﻴﺪﻩ ﺃﺑﻮ ﺍﳊﺴﲔ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺗﺎﺭﳜﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﻗﺪ ﺧﺪﻡ ﺍﳋﻠﻔﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﻣﻦ ﺑﲏ ﺑﻮﻳﻪ ﻭﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﻭﺗﻘﻠﺪ ﺃﻋﻤﺎ ﹰﻻ ﺟﻠﻴﻠﺔ‪ ،‬ﻭﻣﺪﺣﻪ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﻋﺮﺽ ﻋﻠﻴﻪ‬
‫ﻋﺰ ﺍﻟﺪﻭﻟﺔ ﳜﺘﻴﺎﺭ ﺑﻦ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﺑﻮﻳﻪ ﺍﻟﻮﺯﺍﺭﺓ ﺇﻥ ﺃﺳﻠﻢ‪ ،‬ﻓﺎﻣﺘﻨﻊ‪.‬‬
‫ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻟﻌﺸﺮﺓ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻋﻔﻴﻔﹰﺎ ﰲ ﻣﺬﻫﺒﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﻨﻮﺏ ﺃﻭ ﹰﻻ ﻋﻦ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﳏﻤﺪ ﺍﳌﻬﻠﱯ‪ ،‬ﰲ ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ‪ ،‬ﻭﺃﻣﻮﺭ ﺍﻟﻮﺯﺍﺭﺓ‪.‬‬
‫ﻭﳌﺎ ﻭﺭﺩ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺑﻐﺪﺍﺩ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻧﻘﻢ ﻋﻠﻴﻪ ﺃﺷﻴﺎﺀ ﻣﻦ ﻣﻜﺘﻮﺑﺎﺗﻪ ﻋﻦ ﺍﳋﻠﻴﻔﺔ ﻭﻋﻦ‬
‫ﻋﺰ ﺍﻟﺪﻭﻟﺔ ﲞﺘﻴﺎﺭ‪ ،‬ﻓﺤﺒﺴﻪ‪ ،‬ﻓﺴﺌﻞ ﻓﻴﻪ ﻭﻋﺮﻑ ﺑﻔﻀﻠﻪ‪ ،‬ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﻣﺜﻞ ﻣﻮﻻﻧﺎ ﻻ ﻳﻨﻘﻢ ﻋﻠﻰ ﻣﺜﻠﻪ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ‪،‬‬
‫ﻓﺈﻧﻪ ﻛﺎﻥ ﰲ ﺧﺪﻣﺔ ﻗﻮﻡ ﻻ ﳝﻜﻨﻪ ﺇﻻ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﻧﺼﺤﻬﻢ‪ ،‬ﻭﻟﻮ ﺃﻣﺮﻩ ﻣﻮﻻﻧﺎ ﲟﺜﻞ ﺫﻟﻚ ﺇﺫﺍ ﺍﺳﺘﺨﺪﻣﻪ ﰲ ﺃﺑﻴﻪ‪ ،‬ﻣﺎ‬
‫ﺃﻣﻜﻨﻪ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻓﻘﺎﻝ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ :‬ﻗﺪ ﺳﻮﻏﺘﻪ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﻥ ﻋﻤﻞ ﻛﺘﺎﺑﹰﺎ ﰲ ﻣﺂﺛﺮﻧﺎ ﻭﺗﺎﺭﳜﻨﺎ ﺃﻃﻠﻘﺘﻪ‪ ،‬ﻓﺸﺮﻉ ﰲ‬
‫ﳏﺒﺴﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﺎﺟﻲ ﰲ ﺃﺧﺒﺎﺭ ﺑﲏ ﺑﻮﻳﻪ‪ ،‬ﻭﻗﻴﻞ ﺇﻥ ﺑﻌﺾ ﺃﺻﺪﻗﺎﺋﻪ ﺩﺧﻞ ﻋﻠﻴﻪ ﺍﳊﺒﺲ‪ ،‬ﻭﻫﻮ ﰲ ﺗﺒﻴﻴﺾ‬
‫ﻭﺗﺴﻮﻳﺪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻤﺎ ﻳﻌﻤﻠﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺑﺎﻃﻴﻞ ﺃﳕﻘﻬﺎ‪ ،‬ﻭﺃﻛﺎﺫﻳﺐ ﺃﻟﻔﻘﻬﺎ‪ ،‬ﻓﺨﺮﺝ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺃﻬﻧﻰ‬
‫ﺫﻟﻚ ﺇﱃ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺄﻣﺮ ﺑﺈﻟﻘﺎﺋﻪ ﲢﺖ ﺃﺭﺟﻞ ﺍﻟﻔﻴﻠﺔ‪ ،‬ﻓﺄﻛﺐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﻧﺼﺮ ﺑﻦ‬
‫ﻫﺎﺭﻭﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻳﻘﺒﻼﻬﻧﺎ‪ ،‬ﻭﻳﺸﻔﻌﻮﻥ ﺇﻟﻴﻪ ﰲ ﺃﻣﺮﻩ‪ ،‬ﺣﱴ ﺃﻣﺮ ﺑﺎﺳﺘﺤﻴﺎﺋﻪ‪ ،‬ﻭﺃﺧﺬ ﺃﻣﻮﺍﻟﻪ ﻭﺍﺳﺘﺼﻔﺎﺋﻪ‪ ،‬ﻭﲣﻠﻴﺪ‬
‫ﺍﻟﺴﺠﻦ ﺑﺪﻣﺎﺋﻪ‪ ،‬ﻓﺒﻘﻲ ﰲ ﺍﻟﺴﺠﻦ ﺑﻀﻊ ﺳﻨﲔ‪ ،‬ﺇﱃ ﺃﻥ ﲣﻠﺺ ﰲ ﺃﻳﺎﻡ ﺻﻤﺼﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﺑﻦ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺼﺎﺣﺐ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺎﺩ ﻣﺮﺍﺳﻼﺕ ﻭﻣﻮﺍﺻﻼﺕ ﻭﻣﺘﺎﺣﻔﺎﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﺍﻟﺮﺿﻲ ﺃﰊ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﳌﻮﺳﻮﻱ‪ :‬ﻣﻮﺩﺓ ﻭﻣﻜﺎﺗﺒﺎﺕ ﺃﺫﻛﺮ ﻣﻨﻬﺎ ﻣﺎ ﻳﻠﻴﻖ ﺑﺎﺧﺘﺼﺎﺭﻧﺎ ﻫﺬﺍ‪ ،‬ﻣﻊ‬
‫ﺍﺧﺘﻼﻑ ﺍﳌﻠﻞ‪ ،‬ﻭﺗﺒﺎﻳﻦ ﺍﻟﻨﺤﻞ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻨﻈﻤﻬﻢ ﺳﻠﻚ ﺍﻷﺩﺏ‪ ،‬ﻣﻊ ﺗﺒﺪﺩ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻨﺴﺐ‪.‬‬
‫ﻭﺫﻛﺮ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﻛﺘﺎﺑﻪ‪ :‬ﺃﻧﻪ ﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ﺗﺴﻌﲔ ﺳﻨﺔ ﻭﺍﻟﺬﻱ ﺃﻭﺭﺩﺗﻪ ﻣﻦ ﺗﺎﺭﻳﺦ ﺣﻔﻴﺪﻩ‪ ،‬ﻭﻫﻮ‬
‫ﺃﻋﻠﻢ ﺑﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﺑﻼﻏﺘﻪ‪ ،‬ﻭﺣﺴﻦ ﺃﻟﻔﺎﻇﻪ‪ ،‬ﻓﻘﺪ ﺃﻏﻨﺘﻨﺎ ﺷﻬﺮﻬﺗﺎ ﻋﻦ ﺻﻔﺘﻬﺎ‪ ،‬ﻭﺫﻛﺮﻬﺗﺎ ﺍﻟﺸﻌﺮﺍﺀ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬
‫ﺃﺻﺒﺤﺖ ﻣﺸﺘﺎﻗﹰﺎ ﺣﻠﻴﻒ ﺻﺒﺎﺑﺔ ‪ ...‬ﺑﺮﺳﺎﺋﻞ ﺍﻟﺼﺎﰊ ﺃﰊ ﺇﺳﺤﺎﻕ‬
‫ﺻﻮﺏ ﺍﻟﺒﻼﻏﺔ ﻭﺍﳊﻼﻭﺓ ﻭﺍﳊﺠﻰ ‪ ...‬ﺫﻭﺏ ﺍﻟﱪﺍﻋﺔ ﺳﻠﻮﺓ ﺍﻟﻌﺸﺎﻕ‬
‫ﻃﻮﺭﹰﺍ ﻛﻤﺎ ﺭﻕ ﺍﻟﻨﺴﻢ ﻭﺗﺎﺭﺓ ‪ ...‬ﳛﻜﻲ ﻟﻨﺎ ﺍﻷﻃﻮﺍﻕ ﰲ ﺍﻷﻋﻨﺎﻕ‬
‫ﻻ ﻳﺒﻠﻎ ﺍﻟﺒﻠﻐﺎﺀ ﺷﺄﻭ ﻣﱪﺯ ‪ ...‬ﻛﺘﺒﺖ ﺑﺪﺍﺋﻌﻪ ﻋﻠﻰ ﺍﻷﺣﺪﺍﻕ‬
‫ﻭﻵﺧﺮ ﻓﻴﻪ‪:‬‬
‫ﻳﺎ ﺑﺆﺱ ﻣﻦ ﳝﲎ ﺑﺪﻣﻊ ﺳﺎﺟﻢ ‪ ...‬ﻳﻬﻤﻰ ﻋﻠﻰ ﺣﺠﺐ ﺍﻟﻔﺆﺍﺩ ﻻ ﻭﺍﺟﻢ‬
‫ﻟﻮﻻ ﺗﻌﻠﻠﻪ ﺑﻜﺄﺱ ﻣﺪﺍﻣﺔ ‪ ...‬ﻭﺭﺳﺎﺋﻞ ﺍﻟﺼﺎﰊ ﻭﺷﻌﺮ ﻛﺸﺎﺟﻢ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻣﻨﺼﻮﺭ‪ :‬ﻭﻛﺎﻥ ﻳﺼﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻣﺴﺎﻋﺪﺓ ﻭﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺣﺴﻦ ﻋﺸﺮﺓ ﻣﻨﻪ ﳍﻢ‪ ،‬ﻭﳛﻔﻆ‬
‫ﺍﻟﻘﺮﺁﻥ ﺣﻔﻈﹰﺎ ﻳﺪﻭﺭ ﻋﻠﻰ ﻃﺮﻑ ﻟﺴﺎﻧﻪ‪ ،‬ﻭﺑﺮﻫﺎﻥ ﺫﻟﻚ ﰲ ﺭﺳﺎﺋﻠﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﰲ ﻋﻨﻔﻮﺍﻥ ﺷﺒﺎﺑﻪ‪ ،‬ﺃﺣﺴﻦ ﺣﺎ ﹰﻻ ﻣﻨﻪ ﰲ ﺃﻳﺎﻡ ﺍﻛﺘﻬﺎﻟﻪ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪:‬‬
‫ﻋﺠﺒﹰﺎ ﳊﻈﻲ ﺇﺫ ﺃﺭﺍﻩ ﻣﺼﺎﳊﻲ ‪ ...‬ﻋﺼﺮ ﺍﻟﺸﺒﺎﺏ ﻭﰲ ﺍﳌﺸﻴﺐ ﻣﻐﺎﺿﱯ؟‬
‫ﺃﻣﻦ ﺍﻟﻐﻮﺍﱐ ﻛﺎﻥ ﺣﱴ ﺧﺎﻧﲏ ‪ ...‬ﺷﻴﺨﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺻﺒﺎﻱ ﻣﺼﺎﺣﱯ؟‬
‫ﺃﻣﻊ ﺍﻟﺘﻀﻌﻀﻊ ﻣﻠﲏ ﻣﺘﺠﻨﺒﹰﺎ ‪ ...‬ﻭﻣﻊ ﺍﻟﺘﺮﻋﺮﻉ ﻛﺎﻥ ﻏﲑ ﳎﺎﻧﱯ؟‬
‫ﻳﺎ ﻟﻴﺖ ﺻﺒﻮﺗﻪ ﺇﱄ ﺗﺄﺧﺮﺕ ‪ ...‬ﺣﱴ ﺗﻜﻮﻥ ﺫﺧﲑﺓ ﻟﻌﻮﺍﻗﱯ‬
‫ﻣﻦ ﻗﺼﻴﺪﺓ‪ ،‬ﰲ ﻓﻨﻬﺎ ﻓﺮﻳﺪﺓ‪ ،‬ﻛﺘﺒﻬﺎ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﻳﺸﻜﻮ ﻓﻴﻬﺎ ﺑﺜﻪ ﻭﺣﺰﻧﻪ‪ ،‬ﻭﻳﺴﺘﻤﻄﺮ ﺳﺤﺒﻪ ﻭﺩﺭﺭﻩ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ‬
‫ﳜﺎﻃﺒﻪ ﺑﺎﻟﻜﻠﻒ‪ ،‬ﻭﻻ ﻳﺮﻓﻌﻪ ﻋﻦ ﺭﺗﺒﺔ ﺍﻷﻛﻔﺎﺀ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﳌﻬﻠﱯ ﻻ ﻳﺮﻯ ﺇﻻ ﺑﻪ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﳛﻦ ﺇﱃ ﺑﺮﺍﻋﺘﻪ‪ ،‬ﻭﻳﺼﻄﻨﻌﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻳﺴﺘﺪﻋﻴﻪ ﰲ ﺃﻭﻗﺎﺕ ﺃﻧﺴﻪ‪ ،‬ﻭﺗﻮﰲ‬
‫ﺍﳌﻬﻠﱯ‪ ،‬ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻳﻠﻲ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﺍﳋﻼﻓﺔ ﻋﻠﻰ ﺩﻳﻮﺍﻥ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻷﻥ ﺍﳌﻬﻠﱯ ﻣﺎﺕ ﺑﻌﻤﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ‬
‫ﻣﻀﻰ ﻻﻓﺘﺘﺎﺣﻬﺎ‪ ،‬ﻭﺍﺳﺘﺨﻠﻒ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﻋﻠﻰ ﺩﻳﻮﺍﻥ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻓﺎﻋﺘﻘﻞ ﰲ ﲨﻠﺔ ﻋﻤﺎﻝ ﺍﳌﻬﻠﱯ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪،‬‬
‫ﻭﻫﻮ ﻣﻌﺘﻘﻞ‪:‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺮﺅﺳﺎﺀ ﺩﻋﻮﺓ ﺧﺎﺩﻡ ‪ ...‬ﺃﺭﺑﺖ ﺭﺳﺎﺋﻠﻪ ﻋﻠﻰ ﺍﻟﺘﻌﺪﻳﺪ‬
‫ﺃﳚﻮﺯ ﰲ ﺣﻜﻢ ﺍﳌﺮﻭﺀﺓ ﻋﻨﺪﻛﻢ‪ ... :‬ﺣﺒﺴﻲ ﻭﻃﻮﻝ ﻬﺗﺪﺩﻱ ﻭﻭﻋﻴﺪﻱ‬
‫ﻗﻠﺪﺕ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻓﺎﻧﻈﺮﻭﺍ ‪ ...‬ﺃﻋﺪﻟﺖ ﰲ ﻟﻔﻈﻲ ﻋﻦ ﺍﻟﺘﺴﺪﻳﺪ؟‬
‫ﺃﻋﻠﻲ ﺭﻓﻊ ﺣﺴﺎﺏ ﻣﺎ ﺃﻧﺸﺄﺗﻪ ‪ ...‬ﻓﺄﻗﻴﻢ ﻓﻴﻪ ﺃﺩﻟﱵ ﻭﺷﻬﻮﺩﻱ؟‬
‫ﺃﻧﺴﻴﺘﻢ ﻛﺘﺒﹰﺎ ﺷﺤﻨﺖ ﻓﺼﻮﳍﺎ ‪ ...‬ﺑﻔﺼﻮﻝ ﺩﺭ ﻋﻨﺪﻛﻢ ﻣﻨﻀﻮﺭﺩ‬
 ‫ﻼ ﻧﻔﺬﺕ ﺇﱃ ﺃﻃﺮﺍﻓﻜﻢ ‪ ...‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻬﺑﻦ ﻏﲑ ﲪﻴﺪ‬ ‫ﻭﺭﺳﺎﺋ ﹰ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻧﺖ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻳﻨﻘﻤﻬﺎ ﻋﻠﻴﻪ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻛﺘﺎﺑﹰﺎ ﺃﻧﺸﺄﻩ ﻋﻦ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﰲ ﺷﺄﻥ ﻋﺰ ﺍﻟﺪﻭﻟﺔ ﲞﺘﻴﺎﺭ‪،‬‬
‫ﻭﻫﻮ‪ " :‬ﻭﻗﺪ ﺟﺪﺩ ﻟﻪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻣﻊ ﻫﺬﻩ ﺍﳌﺴﺎﻋﻲ ﺍﻟﺴﻮﺍﺑﻖ‪ ،‬ﻭﺍﳌﻌﺎﱄ ﺍﻟﺴﻮﺍﻣﻖ‪ ،‬ﺍﻟﱵ ﻳﻠﺰﻡ ﻛﻞ ﺩﺍﻥ ﻭﻗﺎﺹ‪،‬‬
‫ﻭﻋﺎﻡ ﻭﺧﺎﺹ‪ ،‬ﺃﻥ ﻳﻌﺮﻑ ﻟﻪ ﺣﻖ ﻣﺎ ﻛﺮﻡ ﺑﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻳﺘﺰﺣﺰﺡ ﻟﻪ ﻋﻦ ﺭﺗﺒﺔ ﺍﳌﻤﺎﺛﻠﺔ ﻓﻴﻬﺎ " ﻓﺈﻥ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺃﻧﻜﺮ‬
‫ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﺃﺷﺪ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺃﺳﺮﻫﺎ ﰲ ﻧﻔﺴﻪ‪ ،‬ﺇﱃ ﺃﻥ ﻣﻠﻚ ﻻﻋﺮﺍﻕ‪ ،‬ﻓﺤﺒﺴﻪ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺣﻔﻴﺪﻩ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻮﺯﺭﺍﺀ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺟﺪﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﳌﺎ ﺗﻮﰲ ﺃﺑﻮ ﺍﳊﺴﲔ ﻫﻼﻝ‬
‫ﺃﰊ‪ ،‬ﺟﺎﺀﱐ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻬﻠﱯ ﻣﻌﺰﻳﹰﺎ ﺑﻪ‪ ،‬ﻓﺤﲔ ﻋﺮﻓﺖ ﺧﱪﻩ ﰲ ﺗﻘﺪﳝﻪ ﻣﺸﺮﻋﺔ ﺩﺍﺭﻱ ﺍﻟﺸﺎﻃﻴﺔ ﺑﺎﻟﺰﺍﻫﺮ‪ ،‬ﺑﺎﺩﺭﺕ‬
‫ﻟﺘﻠﻘﻴﻪ‪ ،‬ﻭﺍﺳﺘﻌﻔﻴﺘﻪ ﻣﻦ ﺍﻟﺼﻌﻮﺩ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻣﻦ ﺍﻹﺟﺎﺑﺔ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺻﻌﺪ‪ ،‬ﻭﺟﻠﺲ ﺳﺎﻋﺔ ﳜﺎﻃﺒﲏ ﻓﻴﻬﺎ ﺑﻜﻞ ﻣﺎ‬
‫ﻳﻘﻮﻱ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻳﺸﺮﺡ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻳﺼﻒ ﻭﺍﻟﺪﻱ‪ ،‬ﻭﻳﻘﺮﻇﻪ ﱄ ﺑﻘﻮﻟﻪ‪ :‬ﻣﺎ ﻣﺎﺕ ﻣﻦ ﻛﻨﺖ ﻟﻪ ﺧﻠﻔﺎﹰ‪ ،‬ﻭﻻ ﻓﻘﺪ ﻣﻦ‬
‫ﻛﻨﺖ ﻣﻨﻪ ﻋﻮﺿﺎﹰ‪ ،‬ﻭﻟﻘﺪ ﻗﺮﺭﺕ ﻋﲔ ﺃﺑﻴﻚ ﺑﻚ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺳﻜﻨﺖ ﻣﻀﺎﺟﻌﻪ ﺇﱃ ﻣﻜﺎﻧﻚ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﻓﻘﺒﻠﺖ ﻳﺪﻩ‬
‫ﻭﺭﺟﻠﻪ‪ ،‬ﻭﺃﻛﺜﺮﺕ ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ‪ ،‬ﻭﺣﻀﺮﺗﲏ ﰲ ﺍﳊﺎﻝ ﺛﻼﺛﺔ ﺃﺑﻴﺎﺕ‪ ،‬ﺃﻧﺸﺪﺗﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﻟﻮ ﻭﺛﻘﻨﺎ ﺑﺄﻥ ﻋﻤﺮﻙ ﳝﺖ ‪ ...‬ﺩ ﺑﺄﻋﻤﺎﺭﻧﺎ ﻗﺘﻠﻨﺎ ﺍﻟﻨﻔﻮﺳﺎ‬
‫ﻗﺪ ﺗﺮﻛﺖ ﺍﳌﻮﺕ ﺍﻟﺰﺅﺍﻡ ﻣﻐﻴﻈﹰﺎ ‪ ...‬ﻳﺘﻠﻈﻰ ﳉﺮﺣﻪ‪ ،‬ﻛﻴﻒ ﻳﻮﺳﺎ‬
‫ﻓﻐﺪﺕ ﻋﻨﺪﻧﺎ ﺍﳌﺼﻴﺒﺔ ﻧﻌﻤﻰ ‪ ...‬ﺑﺄﻳﺎﺩﻳﻚ ﻭﻫﻲ ﻣﻦ ﻗﺒﻞ ﺑﻮﺳﺎ‬

‫ﰒ ﻬﻧﺾ‪ ،‬ﻭﺃﻗﺴﻢ ﻋﻠﻴﻨﺎ ﺃﻻ ﻳﺘﺒﻌﻪ ﺃﺣﺪ ﻣﻨﺎ‪ ،‬ﻭﺃﻧﻔﺬ ﺇﱄ ﰲ ﺑﻘﻴﺔ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﲬﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﺳﺘﻌﻦ ﻬﺑﺒﺬﺍ‬
‫ﻋﻠﻰ ﺃﻣﺮﻙ‪ ،‬ﻭﱂ ﻳﺒﻖ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻭﻟﺔ ﺇﻻ ﺟﺎﺀﱐ ﺑﻌﺪﻩ ﻣﻌﺰﻳﺎﹰ‪ ،‬ﰒ ﺍﺟﺘﺎﺯ ﰊ ﻣﻦ ﺍﻟﻐﺪ ﰲ ﻃﻴﺎﺭﺓ ﻭﻭﻗﻒ‬
‫ﻭﺍﺳﺘﺪﻋﺎﱐ‪ ،‬ﻭﺃﻣﺮﱐ ﺑﺎﻟﻨﺰﻭﻝ ﻣﻌﻪ‪ ،‬ﻓﺒﻌﺪ ﺟﻬﺪ ﻣﺎ ﺗﺮﻛﲏ ﺑﻘﻴﺔ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﻣﻨﺼﻮﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﻜﻰ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﰊﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﻃﻠﺐ ﻣﲏ ﺭﺳﻮﻝ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﲪﺪﺍﻥ ﻋﻨﺪ‬
‫ﻗﺪﻭﻣﻪ ﺍﳊﻀﺮﺓ ﺷﻴﺌﹰﺎ ﻣﻦ ﺷﻌﺮﻱ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺻﺎﺣﺒﻪ ﺭﺳﻢ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻓﺪﺍﻓﺘﻌﺘﻪ ﺃﻳﺎﻣﺎﹰ‪ ،‬ﰒ ﺃﱀ ﻋﻠﻲ ﻭﻗﺖ ﺍﳋﺮﻭﺝ‬
‫ﻓﺄﻋﻄﻴﺘﻪ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﺇﻥ ﻛﻨﺖ ﺧﻨﺘﻚ ﰲ ﺍﳌﻮﺩﺓ ﺳﺎﻋﺔ ‪ ...‬ﻓﺬﳑﺖ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﶈﻤﻮﺩﺍ‬
‫ﻭﺯﻋﻤﺖ ﺃﻥ ﻟﻪ ﺷﺮﻳﻜﹰﺎ ﰲ ﺍﻟﻌﻼ ‪ ...‬ﻭﺟﺤﺪﺗﻪ ﰲ ﻓﻀﻠﻪ ﺍﻟﺘﻮﺣﻴﺪﺍ‬
‫ﻗﺴﻤﹰﺎ ﻟﻮﺍﱐ ﺣﺎﻟﻒ ﺑﻐﻤﻮﻣﻬﺎ ‪ ...‬ﻟﻐﺮﱘ ﺩﻳﻦ ﻣﺎ ﺃﺭﺍﺩ ﻣﺰﻳﺪﺍ‬
‫ﻓﻠﻤﺎ ﻋﺎﺩ ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﺍﳊﻀﺮﺓ‪ ،‬ﻭﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻣﺴﻠﻤﺎﹰ‪ ،‬ﺃﺧﺮﺝ ﱄ ﻛﻴﺴﹰﺎ ﲞﺘﻢ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻣﻜﺘﻮﺑﹰﺎ ﻋﻠﻴﻪ ﺍﲰﻲ‪،‬‬
‫ﻭﻓﻴﻪ ﺛﻠﺜﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪.‬‬
‫ﻭﻭﺟﺪﺕ ﲞﻂ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﳌﺎ ﻏﲏ ﺍﺑﻦ ﲪﺪﺍﻥ ﻬﺑﺬﺍ ﺍﻟﺸﻌﺮ‪ ،‬ﺳﺄﻟﻪ ﻋﻦ ﻗﺎﺋﻠﻪ‪ ،‬ﻓﻌﺮﻓﻪ‪ ،‬ﻗﺎﻝ‬
‫ﻭﺍﻟﺪﻱ ﺭﲪﻪ ﺍﷲ‪ :‬ﻓﺄﻧﻔﺬ ﺇﱄ ﰲ ﺍﻟﻮﻗﺖ ﻋﺸﺮﺓ ﺩﻧﺎﻧﲑ ﻣﻦ ﺩﻧﺎﻧﲑ ﺍﻟﺼﻠﺔ‪ ،‬ﻭﺯﻬﻧﺎ ﲬﺴﻤﺎﺋﺔ ﻣﺜﻘﺎﻝ‪ ،‬ﻭﺃﺿﺎﻑ ﺇﱃ ﺫﻟﻚ‬
‫ﺭﲰﹰﺎ ﻛﺎﻥ ﻳﻨﻔﺬﻩ ﺇﱄ ﰲ ﻛﻞ ﺳﻨﺔ‪ ،‬ﺇﱃ ﺃﻥ ﻣﺎﺕ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻫﺪﻯ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﰊﺀ ﺇﱃ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﰲ ﻳﻮﻡ ﻣﻬﺮﺟﺎﻥ‪ ،‬ﺇﺻﻄﺮﻻﺑﹰﺎ ﺑﻘﺪﺭ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﳏﻜﻢ ﺍﻟﺼﻨﻌﺔ‪،‬‬
‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ " ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ ﳊﻔﻴﺪﻩ‪ :‬ﺃﻧﻪ ﺃﻫﺪﻯ ﺍﻹﺻﻄﺮﻻﺏ ﺇﱃ ﺍﳌﻄﻬﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﺯﻳﺮ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‬
 ‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ " ﻬﺑﺬﻩ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﺃﻫﺪﻱ ﺇﻟﻴﻚ ﺑﻨﻮ ﺍﳊﺎﺟﺎﺕ ﻭﺍﺧﺘﻠﻔﻮﺍ ‪ ...‬ﰲ ﻣﻬﺮﺟﺎﻥ ﻋﻈﻴﻢ ﺃﻧﺖ ﻣﺒﻠﻴﻪ‬
‫ﻟﻜﻦ ﻋﺒﺪﻙ ﺇﺑﺮﺍﻫﻴﻢ ﺣﲔ ﺭﺃﻯ ‪ ...‬ﻋﻠﻮ ﻗﺪﺭﻙ ﻻ ﺷﻲﺀ ﻳﺴﺎﻣﻴﻪ‬
‫ﱂ ﻳﺮﺽ ﺑﺎﻷﺭﺽ ﻳﻬﺪﻳﻬﺎ ﺇﻟﻴﻚ ﻓﻘﺪ ‪ ...‬ﺃﻫﺪﻯ ﻟﻚ ﺍﻟﻔﻠﻚ ﺍﻷﻋﻠﻰ ﲟﺎ ﻓﻴﻪ‬
‫ﻭﻟﻘﺎﺑﻮﺱ ﺃﺑﻴﺎﺕ ﺗﺸﺒﻪ ﻫﺬﻩ ﻣﺬﻛﻮﺭﺓ ﰲ ﺑﺎﺑﻪ‪ " :‬ﺫﻛﺮ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﺑﺊ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﻓﻴﻪ‪ ،‬ﻭﻣﺎ ﺟﺮﻯ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺃﻣﺮﻩ ﺇﱃ ﺃﻥ ﺃﻃﻠﻖ " ‪.‬‬
‫ﻗﺎﻝ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ :‬ﻗﺒﺾ ﻋﻠﻴﻪ ﰲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻷﺭﺑﻊ ﺑﻘﲔ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪،‬‬
‫ﻭﺃﻓﺮﺝ ﻋﻨﻪ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﻟﻌﺸﺮ ﺑﻘﲔ ﻣﻦ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻓﻜﺎﻥ ﻣﺪﺓ ﺣﺒﺴﻪ ﺛﻼﺙ‬
‫ﺳﻨﲔ ﻭﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻭﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻳﻮﻣﹰﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﺍﻟﻘﺒﺾ ﻋﻠﻴﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺧﺪﻡ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻋﻨﺪ ﻛﻮﻧﻪ ﺑﻔﺎﺭﺱ ﺑﺎﻟﺸﻌﺮ ﻭﺍﳌﻜﺎﺗﺒﺔ‪،‬‬
‫ﻭﺍﻟﻘﻴﺎﻡ ﲟﺎ ﻳﻌﺮﺽ ﻣﻦ ﺃﻣﻮﺭﻩ ﺑﺎﳊﻀﺮﺓ‪ ،‬ﻓﻘﺒﻠﻪ ﻭﺃﻧﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺭﻓﺪﻩ ﰲ ﺃﻛﺜﺮ ﻧﻜﺒﺎﺗﻪ ﲟﺎﻝ ﲪﻠﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻭﺭﺩ ﻋﻀﺪ‬
‫ﺍﻟﺪﻭﻟﺔ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻓﺰﺍﺩ ﻗﺮﺑﻪ ﻣﻨﻪ‪ ،‬ﻭﺧﺼﻮﺻﻪ ﺑﻪ‪ ،‬ﻭﺗﺄﻛﺪ ﺣﺎﻟﻪ ﻋﻨﺪﻩ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻟﻌﻮﺩ ﺇﱃ‬
‫ﻓﺎﺭﺱ‪ ،‬ﻋﻤﻞ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻌﻪ‪ ،‬ﺇﺷﻔﺎﻗﹰﺎ ﻣﻦ ﺍﳌﻘﺎﻡ ﺑﻌﺪﻩ‪ ،‬ﰒ ﻋﻠﻴﻢ ﺃﻧﻪ ﻣﱴ ﻓﻌﻞ ﺫﻟﻚ ﺃﺳﻠﻢ ﺃﻫﻠﻪ ﻭﻭﻟﺪﻩ‪ ،‬ﻭﺗﻌﺠﻞ‬
‫ﻣﻨﻬﻢ ﻣﺎ ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﺪﻓﻌﻪ ﻋﻨﻪ‪ ،‬ﻓﺎﺳﺘﻈﻬﺮ ﻟﻪ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺑﺄﻥ ﺫﻛﺮﻩ ﰲ ﺍﻻﺗﻔﺎﻕ ﺍﻟﺬﻱ ﻛﺘﺐ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺰ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻋﻬﺪ ﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﻴﻤﲔ ﺍﻟﱵ ﺣﻠﻔﺎ ﻬﺑﺎ‪ ،‬ﻭﺷﺮﻁ ﻋﻠﻴﻬﻤﺎ ﺣﺮﺍﺳﺘﻪ ﰲ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ‪ ،‬ﻭﺗﺮﻙ ﺗﺘﺒﻌﻪ ﰲ ﺷﻲﺀ ﻣﻦ‬
‫ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻭﺍﳓﺪﺭ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﻠﻢ ﻳﺄﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﻋﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺃﰊ ﻃﺎﻫﺮ ﺑﻦ ﺑﻘﻴﺔ ﻭﺯﻳﺮﻩ‪ ،‬ﻭﺍﺳﺘﺘﺮ‪ ،‬ﻭﺃﻗﺎﻡ‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﺘﺎﺭ ﻣﺪﺓ‪ ،‬ﰒ ﺗﻮﺳﻂ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻣﻌﺮﻭﻑ ﺃﻣﺮﻩ ﻣﻌﻬﻤﺎ‪ ،‬ﻭﺃﺧﺬ ﻟﻪ ﺍﻟﻌﻬﺪ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﺍﻷﻣﺎﻥ ﻣﻨﻬﻤﺎ‪،‬‬
‫ﻭﺍﺳﺘﻮﺛﻖ ﺑﻐﺎﻳﺔ ﻣﺎ ﻳﺴﺘﻮﺛﻖ ﺑﻪ ﻣﻦ ﻣﺜﻠﻬﻤﺎ‪ ،‬ﻭﻇﻬﺮ‪ ،‬ﻓﺘﺮﻛﺎﻩ ﻣﺪﻳﺪﺓ‪ ،‬ﰒ ﻗﺒﻀﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺈﻏﺮﺍﺀ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‬
‫ﳍﻤﺎ ﺑﻪ‪ ،‬ﻭﲡﺪﺩ ﻣﻨﻪ ﰲ ﺍﻟﻌﺪﺍﻭﺓ ﻟﻪ ﺃﻣﻮﺭ ﲡﲎ ﻓﻴﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﺮﺕ ﻟﻪ ﰲ ﻫﺬﻩ ﺍﻟﺘﻜﺒﺔ ﺧﻄﻮﺏ ﺃﺷﻔﻰ ﻓﻴﻬﺎ ﻋﻠﻰ‬
‫ﺫﻫﺎﺏ ﺍﻟﻨﻔﺲ‪ ،‬ﰒ ﻛﻔﺎﻩ ﺍﷲ ﺑﺄﻥ ﻓﺴﺪ ﺃﻣﺮ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ ﻣﻊ ﺍﺑﻦ ﺑﻘﻴﺔ ﲟﺎ ﻋﺎﻣﻠﻪ ﺑﺎﻟﻌﻠﺔ ﺍﻟﱵ ﻋﺮﺿﺖ ﻟﻪ ﻓﻘﺒﺾ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﻘﻴﺪ ﻣﻦ ﺭﺟﻞ ﺃﰊ ﺇﺳﺤﺎﻕ ﺇﱃ ﺭﺟﻠﻪ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﺧﺪﻣﺔ ﻋﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻛﺘﺐ ﻋﻨﻪ ﰲ ﺃﻳﺎﻡ ﺍﳌﺒﺎﻳﻨﺔ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﻀﻤﻨﺖ ﺍﻟﻮﻗﻴﻌﺔ ﻭﺍﻻﺳﺘﻬﺘﺎﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﺍﻟﻄﺎﺋﻊ ﷲ ﺑﺘﻘﺪﱘ ﻋﺰ‬
‫ﺍﻟﺪﻭﻟﺔ ﻭﺇﻧﺰﺍﻟﻪ ﻣﻨﺰﻟﺔ ﺭﻛﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻫﻮ ﺃﻋﻈﻢ ﻣﺎ ﻧﻘﻤﻪ ﻋﻠﻴﻪ‪.‬‬

‫ﻓﻠﻤﺎ ﻭﺭﺩ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺑﻐﺪﺍﺩ ﰲ ﺍﻟﺪﻓﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺣﺼﻞ ﺑﻮﺍﺳﻂ‪ ،‬ﺍﺳﺘﻈﻬﺮ ﺑﺄﻥ ﺧﺮﺝ ﺇﱃ ﺃﰊ ﺳﻌﺪ ﻬﺑﺮﺍﻡ ﺑﻦ‬
‫ﺃﺭﺩﺷﲑ‪ ،‬ﻭﻫﻮ ﻳﺘﺮﺩﺩ ﰲ ﺍﻟﺮﺳﺎﺋﻞ ﲟﺎ ﻳﺘﺨﻮﻓﻪ ﻣﻦ ﺗﺸﻌﺐ ﺭﺃﻱ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺳﺄﻟﻪ ﺇﺟﺮﺍﺀ ﺫﻛﺮﻩ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﻋﺬﺭﻩ‪،‬‬
‫ﻭﺍﻻﺣﺘﻴﺎﻁ ﻟﻪ ﺑﺄﻣﺎﻥ ﺗﺴﻜﻦ ﺇﻟﻴﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﻛﺘﺐ ﻋﻠﻰ ﻳﺪﻩ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻋﺎﺩ ﺟﻮﺍﺑﻪ ﲟﺎ ﻧﺴﺨﺘﻪ‪ " :‬ﻛﺘﺎﺑﻨﺎ ‪ -‬ﺃﻳﺪﻙ ﺍﷲ ‪-‬‬
‫ﻣﻦ ﺍﳌﻌﺴﻜﺮ ﲜﻴﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻟﺴﺖ ﻟﻴﺎﻝ ﺑﻘﲔ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻋﻦ ﺳﻼﻣﺔ ﻭﻧﻌﻤﺔ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻭﺻﻞ ﻛﺘﺎﺑﻚ ‪ -‬ﺃﻳﺪﻙ ﺍﷲ ‪ -‬ﻭﻓﻬﻤﻨﺎ ﻭﻋﺮﻓﻨﺎ ﻣﺎ ﳛﻤﻞ‪ ،‬ﻭﺍﺳﺘﻤﻌﻨﺎ ﻣﻦ ﺃﰊ ﺳﻌﺪ ﻬﺑﺮﺍﻡ ﺑﻦ ﺃﺯﺩﺷﲑ‪- ،‬‬
‫ﺃﻋﺰﻩ ﺍﷲ‪ - ،‬ﻣﺎ ﺃﻭﺭﺩﻩ ﻋﻨﻚ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﺑﻪ ﺣﺎﺟﺔ ﺇﱃ ﺇﻗﺎﻣﺔ ﻣﻌﺬﺭﺓ‪ ،‬ﻭﺍﺳﺘﻘﺎﻟﺔ ﻣﻦ ﻋﺜﺮﺓ‪ ،‬ﺃﻭ ﺍﻻﺳﺘﻈﻬﺎﺭ ﰲ ﻣﺜﻞ‬
‫ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﺑﻮﺛﻴﻘﺔ‪ ،‬ﻓﺄﻧﺖ ﻣﺴﺘﻐﻦ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺑﺴﺎﺑﻘﺘﻚ ﰲ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﻣﻨﺰﻟﺘﻚ ﻣﻦ ﺍﻟﺜﻘﺔ‪ ،‬ﻭﻣﻮﻗﻌﻚ ﻟﺪﻳﻨﺎ ﻣﻦ‬
 ‫ﺍﳋﺼﻮﺹ ﻭﺍﻟﺰﻟﻔﺔ‪.‬‬
‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺳﻌﺪ‪ - ،‬ﺃﻋﺰﻩ ﺍﷲ‪ - ،‬ﺇﻟﺘﻤﺎﺳﻚ ﺃﻣﺎﻧﹰﺎ‪ ،‬ﻓﻘﺪ ﺑﺬﻟﻨﺎﻩ ﻟﻚ ﻋﻠﻰ ﻏﻨﺎﻙ ﻋﻨﻪ‪ ،‬ﻭﺃﻧﺖ ﺁﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻚ‪،‬‬
‫ﻭﺩﻣﻚ‪ ،‬ﻭﺷﻌﺮﻙ‪ ،‬ﻭﺑﺸﺮﻙ‪ ،‬ﻭﺃﻫﻠﻚ‪ ،‬ﻭﻭﻟﺪﻙ‪ ،‬ﻭﺳﺎﺋﺮ ﻣﺎ ﲢﻮﻳﻪ ﻳﺪﻙ‪ ،‬ﺣﺎﻝ ﰲ ﻛﻞ ﺣﺎﻝ ﺑﻜﻨﻒ ﺍﻷﺛﺮﺓ‬
‫ﻭﺍﳋﺼﻮﺹ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﻘﺒﻮﻝ ﻋﻨﺪﻧﺎ ﳏﺮﻭﺱ ﰲ ﺟﺎﻫﻚ‪ ،‬ﻭﻣﻮﻗﻔﻚ‪ ،‬ﻭﺣﺎﻟﻚ‪ ،‬ﻓﺎﺳﻜﻦ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺍﻋﺘﻤﺪﻩ‪،‬‬
‫ﻭﻟﻚ ﻋﻠﻴﻨﺎ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻋﻬﺪ ﺍﷲ ﻭﻣﻴﺜﺎﻗﻪ‪ ،‬ﻭﻗﺪ ﲪﻠﻨﺎ ﺃﺑﺎ ﺳﻌﺪ‪ - ،‬ﺃﻋﺰﻩ ﺍﷲ‪ - ،‬ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎ ﻳﺬﻛﺮﻩ ﻟﻚ‪ ،‬ﻭﺍﷲ‬
‫ﻧﺴﺘﻌﲔ ﻋﻠﻰ ﺍﻟﻨﻴﺔ ﻓﻴﻚ‪ ،‬ﻭﻫﻮ ﺣﺴﺒﻨﺎ‪.‬‬
‫ﻭﺍﻟﺘﻮﻗﻴﻊ ﲞﻂ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ :‬ﺍﻋﺘﻤﺪ ﺫﻟﻚ ﻭﺍﺳﻜﻦ ﺇﻟﻴﻪ‪ ،‬ﻭﺛﻖ ﺑﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺩﺧﻞ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺄﺟﺮﺍﻩ ﻋﻠﻰ ﺭﲰﻪ‪ ،‬ﻭﻭﻗﻊ ﺑﺈﻗﺮﺍﺭ ﺇﻗﻄﺎﻋﻪ‪ ،‬ﻭﺇﻣﻀﺎﺀ ﺗﻘﺮﻳﺮﺍﺗﻪ‪ ،‬ﻓﻠﻤﺎ ﺣﺼﻞ‬
‫ﺑﺎﳌﻮﺻﻞ‪ ،‬ﻛﺘﺐ ﺇﱃ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳌﻄﻬﺮ ﺑﺎﻟﻘﺒﺾ ﻋﻠﻴﻪ ﻓﺤﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﻓﻘﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﻷﰊ‬
‫ﻋﻤﺮﻭ ﺑﻦ‪ ...‬ﻋﻨﺪ ﻧﻈﺮﻩ ﰲ ﺍﳌﻮﺻﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﺮﺝ ﰲ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻣﺎ ﻭﺟﺪ ﰲ ﻗﻼﻉ ﺃﰊ ﺗﻐﻠﺐ ﻣﻦ‬
‫ﺍﳊﺴﺎﺑﺎﺕ‪ ،‬ﻟﻴﺘﺄﻣﻞ ﻭﳝﻴﺰ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ ﻣﻦ ﻛﺘﺐ ﻋﺰ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺃﰊ ﺗﻐﻠﺐ ﲞﻂ ﺃﰊ ﺇﺳﺤﺎﻕ ﺟﺪﻙ‪،‬‬
‫ﻓﻜﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﺇﺫﺍ ﺭﺃﻯ ﻣﺎ ﻓﻴﻪ ﺫﻛﺮ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻟﻌﺪﺍﻭﺓ ﻛﺎﻧﺖ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ‪ ،‬ﻓﺄﻇﻦ ﻣﺎ ﻭﻗﻒ ﻋﻠﻴﻪ‪ ،‬ﺣﺮﻙ ﻣﺎ‬
‫ﻛﺎﻥ ﰲ ﻧﻔﺴﻪ‪ ،‬ﺣﱴ ﻛﺘﺐ ﻣﻦ ﻫﻨﺎﻙ ﺑﺎﻟﻘﺒﺾ ﻋﻠﻴﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺟﺪﻱ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺟﺎﻟﺴﹰﺎ ﲝﻀﺮﺓ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳌﻄﻬﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺯﻳﺮ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﰲ ﻳﻮﻡ‬
‫ﺍﻟﻘﺒﺾ ﻋﻠﻲ‪ ،‬ﺇﺫ ﻭﺭﺩﺕ ﺍﻟﻨﻮﺑﺔ‪ ،‬ﻓﻔﻀﺖ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﺑﺪﺃ ﻣﻨﻬﺎ ﺑﻘﺮﺍﺀﺓ ﻛﺘﺎﺏ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ﺇﱃ ﻓﺼﻞ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺟﻢ ﻭﺟﻮﻣﹰﺎ ﺑﺎﻥ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺻﺎﻋﺪ ﺑﻦ ﺛﺎﺑﺖ‪ :‬ﺃﻇﻦ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﺿﺎﻕ ﺻﺪﺭﹰﺍ ﺑﻪ‪،‬‬
‫ﻭﻗﻤﺖ ﻣﻦ ﳎﻠﺴﻪ ﻷﻧﺼﺮﻑ‪ ،‬ﻓﺘﺒﻌﲏ ﺑﻌﺾ ﺣﺠﺎﺑﻪ‪ ،‬ﻭﻋﺪﻝ ﰊ ﺇﱃ ﺑﻴﺖ ﻣﻦ ﺩﺍﺭﻩ‪ ،‬ﻭﻭﻛﻞ ﰊ‪ ،‬ﻭﺃﺭﺳﻞ ﻳﻘﻮﻝ ﱄ‪:‬‬
‫ﻟﻌﻠﻚ ﻗﺪ ﻋﺮﻓﺖ ﻣﲏ ﺍﻻﻧﺰﻋﺎﺝ ﻋﻨﺪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺍﺭﺩ ﻣﻦ ﺍﳊﻀﺮﺓ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﳌﺎ ﺗﻀﻤﻦ‬
‫ﻣﻦ ﺍﻟﻘﺒﺾ ﻋﻠﻴﻚ‪ ،‬ﻭﺃﺧﺬ ﻣﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ ﻣﻨﻚ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﺘﺐ ﺧﻄﻚ ﻬﺑﺬﺍ ﺍﳌﺎﻝ‪ ،‬ﻭﻻ ﺗﺮﺍﺟﻊ ﻓﻴﻪ‪ ،‬ﻓﻮﺍﷲ ﻻ‬
‫ﺗﺮﻛﺖ ﳑﻜﻨﹰﺎ ﰲ ﻣﻌﻮﻧﺘﻚ ﻭﲢﻠﻴﺼﻚ ﺇﻻ ﺑﺬﻟﺘﻪ‪ ،‬ﻭﻗﺪ ﺟﻌﻠﺖ ﺍﻋﺘﻘﺎﻟﻚ ﰲ ﺩﺍﺭﻱ‪ ،‬ﻭﻣﻘﺎﻣﻚ ﰲ ﺿﻴﺎﻓﱵ‪ ،‬ﻓﻄﺐ‬
‫ﻧﻔﺴﹰﺎ ﺑﻘﻮﱄ‪ ،‬ﻭﺛﻖ ﲟﺎ ﻳﺘﺒﻌﻪ ﻣﻦ ﻓﻌﻠﻲ‪ .‬ﻭﻗﺒﺾ ﻋﻠﻰ ﻭﻟﺪﻳﻪ ﺃﰊ ﻋﻠﻲ ﺍﶈﺴﻦ‪ ،‬ﻭﺍﻟﺪﻱ‪ ،‬ﻭﺃﰊ ﺳﻌﻴﺪ ﺳﻨﺎﻥ‪ ،‬ﻋﻤﻲ‪،‬‬
‫ﻓﻠﻤﺎ ﺗﻘﺪﻡ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳌﻄﻬﺮ ﺑﺎﻻﳓﺪﺍﺭ ﻟﻘﺘﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺒﻄﻴﺤﺔ‪ ،‬ﺳﺄﻝ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺇﻃﻼﻗﻪ‬
‫ﻭﺍﻹﺫﻥ ﻟﻪ ﰲ ﺍﺳﺘﺨﻼﻓﻪ‪ ،‬ﲝﻀﺮﺗﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻣﺎ ﺍﻟﻌﻔﻮ‪ ،‬ﻓﻘﺪ ﺷﻔﻌﻨﺎﻙ ﻓﻴﻪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﺮﻓﻪ ﺫﻟﻚ‪ ،‬ﻭﺗﻘﻮﻝ ﻟﻪ‪،‬‬
‫ﺇﻧﻨﺎ ﻗﺪ ﻏﻔﺮﻧﺎ ﻟﻚ ﻋﻦ ﺫﻧﺐ‪ ،‬ﱂ ﻧﻌﻒ ﻋﻤﺎ ﺩﻭﻧﻪ ﻷﻫﻠﻨﺎ‪ - ،‬ﻳﻌﲏ‪ :‬ﻋﺰ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟﺪﻳﻠﻢ ‪ -‬ﻭﻷﻭﻻﺩ ﺑﻴﺘﻨﺎ ‪ -‬ﻳﻌﲏ‪:‬‬
‫ﺃﺑﺎ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﻭﺃﺑﺎ ﺃﲪﺪ ﺍﳌﻮﺳﻮﻱ ‪ -‬ﻭﻟﻜﻨﺎ ﻭﻫﺒﻨﺎ ﺇﺳﺎﺀﺗﻚ ﳋﺪﻣﺘﻚ‪ ،‬ﻭﻋﻠﻴﻨﺎ ﺍﶈﺎﻓﻈﺔ ﻓﻴﻚ ﻋﻠﻰ‬
‫ﺍﳊﻔﻴﻈﺔ ﻣﻨﻚ‪ ،‬ﻭﺃﻣﺎ ﺍﺳﺘﺨﻼﻓﻚ ﺇﻳﺎﻩ ﲝﻀﺮﺗﻨﺎ‪ ،‬ﻓﻜﻴﻒ ﳚﻮﺯ ﺃﻥ ﻧﻨﻘﻠﻪ ﻣﻦ ﺍﻟﺴﺨﻂ ﻭﺍﻟﻨﻜﺒﺔ ﺇﱃ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻮﺯﺍﺭﺓ‪،‬‬
‫ﻭﻟﻨﺎ ﰲ ﺃﻣﺮﻩ ﺗﺪﺑﲑ‪ .‬ﻭﺑﺎﻟﻌﺎﺟﻞ‪ ،‬ﻓﺘﺤﻤﻞ ﺇﻟﻴﻪ ﻣﻦ ﻋﻨﺪﻙ ﺛﻴﺎﺑﹰﺎ ﻭﻧﻔﻘﺔ‪ ،‬ﻭﺗﻄﻠﻖ ﻭﻟﺪﻳﻪ‪ ،‬ﻭﺗﻘﺪﻡ ﺇﻟﻴﻪ ﻋﻨﺎ ﻳﻌﻤﻞ ﻛﺘﺎﺏ‬
‫ﰲ ﻣﻔﺎﺧﺮﻧﺎ‪ ،‬ﻓﺤﻤﻞ ﺇﻟﻴﻪ ﺍﳌﻄﻬﺮ ﺛﻴﺎﺑﹰﺎ ﻭﻧﻔﻘﺔ ﻭﺃﻃﻠﻖ ﻭﻟﺪﻳﻪ‪ ،‬ﻭﺍﻟﺪﻱ ﻭﻋﻤﻲ‪ ،‬ﻭﺭﺳﻢ ﻟﻪ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻟﺪﻳﻠﻤﻴﺔ‪ ،‬ﻭﺍﳓﺪﺭ ﺍﳌﻄﻬﺮ‪ ،‬ﻭﺑﻘﻲ ﺃﺑﺔ ﺇﺳﺤﺎﻕ ﰲ ﳏﺒﺴﻪ ﻭﻋﻤﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻜﺎﻥ ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﺟﺰﺀ ﻣﻨﻪ‪ ،‬ﲪﻞ ﺇﱃ‬
‫ﺍﳊﻀﺮﺓ ﺍﻟﻌﻀﺪﻳﺔ‪ ،‬ﺣﱴ ﻳﻘﺮﺃﻩ ﻭﻳﺘﺼﻔﺤﻪ‪ ،‬ﻭﻳﺰﻳﺪ ﻓﻴﻪ‪ ،‬ﻭﻳﻨﻘﺺ ﻣﻨﻪ‪ ،‬ﻓﻠﻤﺎ ﺗﻜﺎﻣﻞ ﻋﻠﻰ ﻣﺎ ﺃﺭﺍﺩﻩ‪ ،‬ﺣﺮﺭ ﻭﲪﻞ‬
‫ﻛﻼﻣﹰﺎ ﳏﺮﺭﺍﹰ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻗﺮﺉ ﻋﻠﻴﻪ ﰲ ﺃﺳﺒﻮﻉ‪ ،‬ﻭﺗﺮﻛﻪ ﰲ ﺍﳊﺒﺲ ﺑﻌﺪ ﺫﻟﻚ ﺳﻨﺔ‪ ،‬ﻭﺍﺗﻔﻖ ﺃﻥ ﺧﺮﺝ ﺇﱃ ﺍﻟﺰﻳﺎﺭﺓ‬
‫ﻭﻋﺎﺩ‪ ،‬ﻓﻌﻤﻞ ﻓﻴﻪ ﻗﺼﻴﺪﺓ ﻳﻬﻨﺌﻪ ﻓﻴﻬﺎ ﲟﻘﺪﻣﻪ‪ ،‬ﻭﻳﺬﻛﺮﻩ ﺑﺄﻣﺮﻩ‪ ،‬ﻣﻨﻬﺎ‪:‬‬

‫ﻼ ﺑﺄﺷﺮﻑ ﺃﻭﺑﺔ ﻭﺃﺟﻠﻬﺎ ‪ ...‬ﻷﺟﻞ ﺫﻱ ﻗﺎﻡ ﻳﻼﺫ ﺑﻨﻌﻠﻬﺎ‬

‫ﺃﻫ ﹰ‬
‫ﺷﺎﻫﺎﻧﺸﺎﻩ ﺗﺎﺝ ﻣﻠﺘﻪ ﺍﻟﱵ ‪ ...‬ﺭﻳﺪﺕ ﺑﻪ ﰲ ﻗﺪﺭﻫﺎ ﻭﳏﻠﻬﺎ‬
‫ﻳﺎ ﺧﲑ ﻣﻦ ﺯﻫﺖ ﺍﳌﻨﺎﺑﺮ ﺑﺎﲰﻪ ‪ ...‬ﰲ ﺩﻭﻟﺔ ﻋﻠﻘﺖ ﻳﺪﺍﻩ ﲝﺒﻠﻬﺎ‬
‫ﻭﺃﻗﻤﺖ ﻓﻴﻨﺎ ﺳﲑﺓ ﻋﻀﺪﻳﺔ ‪ ...‬ﻫﻴﻬﺎﺕ ﻻ ﺗﺄﰐ ﺍﳌﻠﻮﻙ ﲟﺜﻠﻬﺎ‬
‫ﻳﺮﺩﻯ ﻏﻮﻱ ﻓﺎﺟﺮ ﰲ ﺑﺄﺳﻬﺎ ‪ ...‬ﻭﻳﻌﻴﺶ ﺑﺮ ﺻﺎﱀ ﰲ ﻓﻀﻠﻬﺎ‬
‫ﻣﻮﻻﻱ ﻋﺒﺪﻙ ﺣﺎﻟﻒ ﻟﻚ ﺣﻠﻔﺔ ‪ ...‬ﺗﻌﻴﺎ ﻣﻨﺎﻛﺐ ﻳﺬﺑﻞ ﻋﻦ ﲪﻠﻬﺎ‬
‫ﻟﻘﺪ ﺍﻧﺘﻬﻰ ﺷﻮﻗﻲ ﺇﻟﻴﻚ ﺇﱃ ﺍﻟﱵ ‪ ...‬ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻗﻠﻬﺎ ﻣﻦ ﺛﻘﻠﻬﺎ‬
‫ﻃﻮﰉ ﻟﻌﲔ ﺃﺑﺼﺮﺗﻚ ﻭﻣﻦ ﳍﺎ ‪ ...‬ﺑﻐﺒﺎﺭ ﺩﺍﺭﻙ ﺟﺎﺯﻳﹰﺎ ﻋﻦ ﻛﺤﻠﻬﺎ؟‬
‫ﻟﻮ ﺑﻌﺘﲏ ﲜﻤﻴﻊ ﻋﻤﺮﻱ ﻟﻔﻈﺔ ‪ ...‬ﺃﻭ ﳊﻈﺔ ﺑﺎﻟﻄﺮﻑ ﱂ ﺃﺳﺘﻐﻠﻬﺎ‬
‫ﺃﺗﺮﻯ ﺃﻣﺮ ﲞﻄﺮﺓ ﻣﻦ ﺑﺎﳍﺎ؟ ‪ ...‬ﺃﺗﺮﻯ ﺃﻋﻮﺩ ﺇﱃ ﻛﺜﺎﻓﺔ ﻇﻠﻬﺎ؟‬
‫ﱄ ﺫﻣﺔ ﳏﻔﻮﻇﺔ ﰲ ﺿﻤﻨﻬﺎ ‪ ...‬ﻭﻭﺛﺎﺋﻖ ﳏﺮﻭﺳﺔ ﰲ ﻛﻔﻠﻬﺎ‬
‫ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﺳﺤﺎﺋﺒﹰﺎ ﻟﻚ ﺛﺮﺓ ‪ ...‬ﺗﺮﻭﻯ ﺍﻟﻨﻔﻮﺱ ﺍﳊﺎﺋﻤﺎﺕ ﻬﺑﻄﻠﻬﺎ‬
‫ﻻ ﰲ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻨﺎﻗﻌﲔ ﺑﻮﺑﻠﻬﺎ ‪ ...‬ﻛﻼ ﻭﻻ ﰲ ﺍﻟﻘﺎﻧﻌﲔ ﺑﻄﻠﻬﺎ‬
‫ﻗﺎﺑﻠﺖ ﺑﺎﻟﺰﻓﺮﺍﺕ ﻫﺒﺔ ﺭﳛﻬﺎ ‪ ...‬ﻭﺣﻜﻴﺖ ﺑﺎﻟﻌﱪﺍﺕ ﺩﺭﺓ ﺳﺠﻠﻬﺎ‬
‫ﻓﻠﻮ ﺃﻥ ﻋﻴﲏ ﺭﺍﻫﻨﺖ ﺑﺪﻣﻮﻋﻬﺎ ‪ ...‬ﳝﻨﺎﻙ ﰲ ﺍﻟﺴﻘﻴﺎ ﻟﻔﺰﺕ ﲞﺼﻠﻬﺎ‬
‫ﻗﺎﻝ‪ :‬ﻗﺪ ﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻳﻜﺎﺗﺐ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﳊﺒﺲ ﺑﺎﻷﺷﻌﺎﺭ‪ ،‬ﻭﻳﺮﻗﻘﻪ‪ ،‬ﻓﻤﺎ ﺭﻗﻘﻪ ﺷﻲﺀ ﻛﻘﺼﻴﺪﺗﻪ‬
‫ﺍﻟﻘﺎﻓﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺃﺟﻞ ﰲ ﺍﻟﺒﻨﲔ ﺍﻟﺰﻫﺮ ﻃﺮﻓﻚ ﺇﻬﻧﻢ ‪ ...‬ﺣﻮﻭﺍ ﻛﻞ ﻣﺮﺃﻯ ﻟﻸﺣﺒﺔ ﻣﺆﻧﻖ‬
‫ﻼ ﺑﻪ ﻣﻦ ﻃﺎﺭﻕ ﺧﲑ ﻣﻄﺮﻕ‬‫ﻭﲤﺖ ﻟﻚ ﺍﻟﻨﻌﻤﻰ ﺑﻘﺮﺏ ﻛﺒﲑﻫﻢ ‪ ...‬ﻓﺄﻫ ﹰ‬
‫ﻣﻮﺍﻝ ﻟﻨﺎ ﻣﺜﻞ ﺍﻟﻨﺠﻮﻡ ﻣﻄﻴﻔﺔ ‪ ...‬ﲟﻮﱃ ﻣﻮﺍﻝ ﻣﻨﻚ ﻛﺎﻟﺒﺪﺭ ﻣﺸﺮﻕ‬
‫ﻭﻗﺪ ﺿﻤﻬﻢ ﴰﻞ ﻟﺪﻳﻚ ﻣﺆﻟﻒ ‪ ...‬ﻓﺄﺭﺙ ﻟﺬﻱ ﺍﻟﺸﻤﻞ ﺍﻟﺸﺘﻴﺖ ﺍﳌﻔﺮﻕ‬
‫ﻭﺇﻥ ﻛﻨﺖ ﻳﻮﻣﹰﺎ ﻋﻨﻬﻢ ﻣﺘﺼﺪﻗﹰﺎ ‪ ...‬ﻓﻤﻦ ﻣﺜﻞ ﻣﺎ ﺧﻮﻟﺖ ﻓﻴﻬﻢ ﺗﺼﺪﻕ‬
‫ﻓﻠﻲ ﻣﻘﻠﺔ ﺗﻘﺬﻯ ﺇﺫﺍ ﻣﺎ ﻣﺪﺩﻬﺗﺎ ‪ ...‬ﻏﻠﻰ ﺣﻠﺔ ﳑﻦ ﺃﻋﻮﻝ ﻭﺩﻭﺭﻕ‬
‫ﺇﻧﺎﺙ ﻭﺫﻛﺮﺍﻥ ﺃﺑﻴﺖ ﻣﻦ ﺃﺟﻠﻬﻢ ‪ ...‬ﻋﻠﻰ ﻛﻤﺪ ﺑﲔ ﺍﳊﺠﺎﺑﲔ ﻣﻘﻠﻖ‬
‫ﺭﺳﺎﺋﻠﻬﻢ ﺗﺄﺗﻰ ﲟﺎ ﻳﻠﺪﻍ ﺍﳊﺸﺎ ‪ ...‬ﻭﻳﺼﺪﻉ ﻗﻠﺐ ﺍﻟﻨﺎﺯﻉ ﺍﳌﺘﺸﻮﻕ‬
‫ﻓﺒﺎﻛﻴﺔ ﺗﺮﺛﻲ ﺃﺑﺎﻫﺎ ﻭﱂ ﳝﺖ ‪ ...‬ﻭﺑﺎﺋﻨﺔ ﻣﻦ ﺑﻌﻠﻬﺎ ﱂ ﺗﻄﻠﻖ‬
‫ﺯﻏﺐ ﻣﻦ ﺍﻷﻃﻔﺎﻝ ﺃﺑﻨﺎﺀ ﻣﻨﺰﻝ ‪ ...‬ﺷﻮﺍﺭﺩ ﻋﻨﻪ ﻛﺎﻟﻘﻄﺎ ﺍﳌﺘﻤﺰﻕ‬
‫ﺇﺫﺍ ﺣﺮﻗﻮﺍ ﻗﻠﱯ ﺑﻨﺠﻮﺍﻫﻢ ﺍﻧﺜﻨﺖ ‪ ...‬ﻋﺪﺍﻙ ﺗﻨﺎﺟﻴﲏ ﻓﺘﻄﻔﻲ ﲢﺮﻗﻲ‬
 ‫ﺷﻬﺪﺕ ﻟﺌﻦ ﺃﻧﻜﺮﺕ ﺃﻧﻚ ﺻﻨﺘﲏ ‪ ...‬ﻭﱂ ﺃﺭﻉ ﻣﺎ ﺃﻭﻟﻴﺘﲏ ﻣﻦ ﺗﺮﻓﻖ‬
‫ﻟﻘﺪ ﺿﻴﻊ ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪﻱ ﻭﺃﺻﺒﺤﺖ ‪ ...‬ﻭﺩﺍﺋﻌﻪ ﻣﻮﺩﻭﻋﺔ ﻋﻨﺪ ﺃﲪﻖ‬
‫ﻭﺣﺒﺴﻚ ﱄ ﺟﺎﻩ ﻋﺮﻳﺾ ﻭﺭﻓﻌﺔ ‪ ...‬ﻭﻗﻴﺪﻙ ﰲ ﺳﺎﻗﻲ ﺗﺎﺝ ﳌﻔﺮﻗﻲ‬
‫ﻭﻣﺎ ﻣﻮﺛﻖ ﱂ ﺗﻄﺮﺣﻪ ﲟﻮﺛﻖ ‪ ...‬ﻭﻻ ﻣﻄﻠﻖ ﱂ ﺗﺼﻄﻨﻌﻪ ﲟﻄﻠﻖ‬
‫ﺧﻼ ﺃﻥ ﺃﻋﻮﺍﻣﹰﺎ ﻛﻤﻠﻦ ﺛﻼﺛﺔ ‪ ...‬ﺗﻌﺮﻗﺖ ﺍﻟﺒﻘﻴﺎ ﺃﺷﺪ ﺗﻌﺮﻕ‬
‫ﻭﻗﺪ ﻇﻤﺌﺖ ﻋﻴﲏ ﺍﻟﱵ ﺃﻧﺖ ﻧﻮﺭﻫﺎ ‪ ...‬ﺇﱃ ﻧﻈﺮﺓ ﻣﻦ ﻭﺟﻬﻚ ﺍﳌﺘﺄﻟﻖ‬
‫ﻓﻴﺎ ﻓﺮﺣﱵ ﺇﻥ ﺃﻟﻘﻪ ﻗﺒﻞ ﻣﻴﺘﱵ ‪ ...‬ﻭﻳﺎ ﺣﺴﺮﰐ ﺇﻥ ﻣﺖ ﻣﻦ ﻗﺒﻞ ﻧﻠﺘﻘﻲ‬
‫ﺧﺪﻣﺘﻚ ﻣﺬ ﻋﺸﺮﻭﻥ ﻋﺎﻣﹰﺎ ﻣﻮﻓﻘﹰﺎ ‪ ...‬ﻓﻬﺐ ﱄ ﻳﻮﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ ﱂ ﺃﻭﻓﻖ‬
‫ﻓﺈﻥ ﻳﻚ ﺫﻧﺐ ﺿﺎﻕ ﻋﻨﺪﻱ ﻋﺬﺭﻩ ‪ ...‬ﻓﻌﻨﺪﻙ ﻋﻔﻮ ﻭﺍﺳﻊ ﻏﲑ ﺿﻴﻖ‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﺍﻟﺮﻳﺎﻥ‪ ،‬ﺣﺎﻣﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻳﻘﻮﻝ ﳉﺪﻱ‪ ،‬ﻭﳘﺎ ﰲ ﳎﻠﺲ ﺃﻧﺲ‪ ،‬ﻭﺃﻧﺎ ﺣﺎﺿﺮ ﻣﻌﻬﻤﺎ‪ :‬ﳌﺎ‬
‫ﺃﻧﻔﺬﺕ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻼﻣﻴﺔ ﺑﺎﻟﺘﻬﻨﺌﺔ‪ ،‬ﻋﻦ ﻗﺪﻭﻡ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻋﺮﺿﺘﻬﺎ ﻋﻠﻴﻪ ﰲ ﻭﻗﺖ ﻛﺎﻥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﺑﻦ ﻳﻮﺳﻒ ﻏﲑ ﺣﺎﺿﺮ ﻓﻴﻪ‪ ،‬ﻓﻘﺮﺃﻫﺎ‪ ،‬ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﺇﱄ ﻭﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﺪﺍﻥ‪ ،‬ﻭﻛﻨﺖ ﺁﻣﻨﻪ ﻋﻠﻴﻚ‪ ،‬ﻭﺃﻋﻠﻢ ﺃﻥ‬
‫ﺍﻋﺘﻘﺎﺩﻩ ﻳﻮﺍﻓﻖ ﺍﻋﺘﻘﺎﺩﻱ ﻓﻴﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻃﺎﻝ ﺣﺒﺲ ﻫﺬﺍ ﺍﳌﺴﻜﲔ ﻭﳏﻨﺘﻪ‪ ،‬ﻓﻘﺒﻠﺖ ﺃﻧﺎ ﻭﻫﻮ ﺍﻷﺭﺽ ﻋﻨﺪ ﺫﻟﻚ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻨﺎ‪ :‬ﻛﺄﻧﻜﻤﺎ ﺗﺆﺛﺮﺍﻥ ﺇﻃﻼﻗﻪ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﺇﻥ ﻣﻦ ﺃﻋﻈﻢ ﺣﻘﻮﻗﻪ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺫﺭﺍﺋﻌﻪ ﻋﻨﺪﻧﺎ‪ ،‬ﺃﻥ ﻋﺮﻓﻨﺎﻩ ﰲ ﺧﺪﻣﺘﻚ‪،‬‬
‫ﻭﺧﺎﻟﻄﻨﺎﻩ ﰲ ﺃﻳﺎﻣﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺭﺃﻳﻜﻤﺎ ﻓﻴﻪ‪ ،‬ﻓﺄﻧﺬﺍ ﻭﺃﻓﺮﺟﺎ ﻋﻨﻪ‪ ،‬ﻭﺗﻘﺪﻣﺎ ﺇﻟﻴﻪ ﻋﻨﺎ ﲟﻼﺯﻣﺔ ﻣﻨﺰﻟﻪ‪ ،‬ﺇﱃ ﺃﻥ‬
‫ﻳﺮﺳﻢ ﻟﻪ ﻣﺎ ﻳﻠﻴﻖ ﲟﺜﻠﻪ‪:‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺮﻳﺎ‪ ،‬ﻓﺨﺮﺟﺖ ﻣﺒﺎﺩﺭﺍﹰ‪ ،‬ﻭﺃﻧﻔﺬﺕ ﻟﺸﻜﺮﺳﺘﺎﻥ ﺻﺎﺣﱯ‪ ،‬ﻭﺃﻧﻔﺬ ﺑﻦ ﺳﻌﺪﺍﻥ ﳏﻤﺪﺍ ﻷﻭﺍﺗﻴﻪ‪ ،‬ﻭﺍﻧﺘﻈﺮﺕ‬
‫ﻋﻮﺩﳘﺎ ﲟﺎ ﻓﻌﻼﻩ‪ ،‬ﻣﻦ ﺻﺮﻓﻚ ﺇﱃ ﺩﺍﺭﻙ‪ ،‬ﻓﺄﺑﻄﺄﺍ ﻋﻠﻲّ‪ ،‬ﻭﻛﻨﺖ ﺃﻋﺮﻑ ﻣﻦ ﻋﺎﺩﺓ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺃﻧﻪ ﻳﺘﻘﺪﻡ ﺑﺎﻷﻣﺮ‪،‬‬
‫ﰒ ﻳﺴﺄﻝ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻓﻌﻞ ﺃﻣﻀﺎﻩ‪ ،‬ﻭﱂ ﻳﺮﺟﻊ‪ ،‬ﻭﺇﻥ ﺗﺄﺧﺮ‪ ،‬ﻓﺮﲟﺎ ﺑﺪﺍ ﻟﻪ ﺭﺃﻱ ﻣﺴﺘﺄﻧﻒ ﰲ ﺍﻟﺘﻮﻗﻒ ﻋﻨﻪ‪،‬‬
‫ﻓﺪﺧﻠﺖ ﺇﱃ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﰲ ﻏﺮﺽ ﻣﺎ‪ ،‬ﺃﻃﺎﻟﻌﻪ ﺑﻪ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﲰﻊ ﺍﷲ ﰲ ﻣﻮﻻﻧﺎ ﻣﺎ ﺩﻋﻲ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﲡﺪﺩ؟‬
‫ﻗﻠﺖ‪ :‬ﺷﺎﻫﺪ ﺍﻟﻨﺎﺱ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﺑﺊ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺝ ﻣﻦ ﳏﺒﺴﻪ‪ ،‬ﻭﻣﻀﻰ ﺇﱃ ﺩﺍﺭﻩ‪ ،‬ﻓﺄﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺪﻋﺎﺀ‬
‫ﻭﺍﻟﺸﻜﺮ‪ ،‬ﻓﺴﻜﺖ‪ ،‬ﻭﺷﻐﻠﺖ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻋﻠﺘﻪ‪ ،‬ﻭﻣﺎ ﺃﻓﻀﻰ ﺇﻟﻴﻪ ﻣﻦ ﻣﻨﻴﺘﻪ ﻋﻦ ﺍﻟﻨﻈﺮ ﰲ ﺃﻣﺮﻩ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻭﺻﻞ ﺇﱃ‬
‫ﺣﻀﺮﺗﻪ‪ ،‬ﻓﻴﻤﺎ ﺑﲔ ﺍﻹﻃﻼﻕ ﻭﺍﺷﺘﺪﺍﺩ ﺍﻟﻌﻠﺔ‪ ،‬ﰲ ﺍﻳﺎﻡ ﻣﺘﻔﺮﻗﺔ‪ ،‬ﻓﺘﻔﻘﺪﻩ ﺑﺜﻴﺎﺏ ﻭﻧﻔﻘﺎﺕ‪ ،‬ﻋﺪﺓ ﺩﻓﻌﺎﺕ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ ﺍﺑﻦ ﻋﺒﺎﺩ ﳛﺒﻪ ﺃﺷﺪ ﺍﳊﺐ‪ ،‬ﻭﻳﺘﻌﺼﺐ ﻟﻪ‪ ،‬ﻭﻳﺘﻌﺎﻫﺪﻩ ﻋﻠﻰ ﺑﻌﺪ ﺍﻟﺪﺍﺭ ﺑﺎﳌﻨﺢ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺼﺎﺑﺊ‪ ،‬ﻣﻨﺬ‬
‫ﺣﺒﺴﻪ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻣﺘﻌﻄﻼﹰ‪ ،‬ﺇﱃ ﺃﻥ ﻣﺎﺕ ﻓﻜﺎﻥ ﻳﻮﺍﺻﻞ ﺣﻀﺮﺓ ﺍﻟﺼﺎﺣﺐ ﺑﺎﳌﺪﺡ‪.‬‬
‫ﻼ ﻣﻦ ﻛﺘﺎﺏ ﰲ ﺫﻛﺮ ﺻﻠﺔ‪ ،‬ﻭﺻﻠﺖ ﻣﻨﻪ ﺇﻟﻴﻪ‪ ،‬ﺍﺳﺘﻄﺮﻓﺘﻪ ﺟﺪﺍﹰ‪ ،‬ﻭﻫﻮ‪ :‬ﻭﺭﺩ‪،‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﻨﺼﻮﺭ‪ :‬ﻓﻘﺮﺃﺕ ﻟﻪ ﻓﺼ ﹰ‬
‫ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﺳﻴﺪﻧﺎ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻭﺃﺑﻮ ﳏﻤﺪ ﺟﻌﻔﺮ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﺣﺎﺟﲔ‪ ،‬ﻓﻌﺮﺟﺎ ﺇﱃ ﻣﻠﻤﲔ‪،‬‬
‫ﻭﻋﺎﺟﺎ ﺇﱃ ﻣﺴﻠﻤﲔ‪ ،‬ﻓﺤﲔ ﻋﺮﻓﺘﻬﻤﺎ‪ ،‬ﻓﻘﺒﻞ ﺃﻥ ﺃﺭﺩ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻣﺪﺩﺕ ﺍﻟﻴﺪ ﺇﱃ ﻣﺎ ﻣﻌﻬﻤﺎ‪ ،‬ﻛﻤﺎ ﻣﺪﻫﺎ‬
‫ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺇﱃ ﺭﺳﻮﻝ ﺟﺒﻠﺔ ﺑﻦ ﺍﻷﻳﻬﻢ‪ ،‬ﺛﻘﺔ ﻣﲏ ﺑﺼﻠﺘﻪ‪ ،‬ﻭﺗﺸﻮﻗﹰﺎ ﺇﱃ ﺗﻜﺮﻣﺘﻪ‪ ،‬ﻭﺍﻋﺘﻴﺎﺩﹰﺍ ﻹﺣﺴﺎﻧﻪ‪ ،‬ﻭﺇﻟﻔﹰﺎ‬
‫ﳌﻮﺍﺭﺩ ﺇﻧﻌﺎﻣﻪ‪ ،‬ﻭﺗﻴﻘﻨﹰﺎ ﺃﻥ ﺍﳋﻄﺮﺓ ﻣﲏ ﻋﻠﻰ ﺑﺎﻟﻪ‪ ،‬ﻣﻘﺮﻭﻧﺔ ﺑﺎﻟﻨﺼﻴﺐ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺃﻥ ﺫﻛﺮﺍﻩ ﱄ‪ ،‬ﻣﺸﻔﻮﻋﺔ ﲜﺪﻭﺍﻩ‬
‫ﻋﻠﻲ‪ ،‬ﻭﻗﻤﺖ ﻋﻨﺪ ﺫﻟﻚ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻭﻗﺒﻠﺖ ﺍﻷﺭﺽ ﺳﺎﺟﺪﺍﹰ‪ ،‬ﻭﻛﺮﺭﺕ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺜﻨﺎﺀ ﳎﺘﻬﺪﺍﹰ‪ ،‬ﻭﺳﺄﻟﺖ ﺍﷲ ﺃﻥ ﻳﻄﻴﻞ‬
‫ﻟﻪ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻛﻄﻮﻝ ﻳﺪﻩ ﺑﺎﻟﻌﻄﺎﺀ‪ ،‬ﻭﳝﺪ ﻟﻪ ﰲ ﺍﻟﻌﻤﺮ‪ ،‬ﻛﺎﻣﺘﺪﺍﺩ ﻇﻠﻪ ﻋﻠﻰ ﺍﳊﺮ‪ ،‬ﻭﺃﻥ ﳛﺮﺱ ﻫﺬﺍ ﺍﻟﺒﺪﺩ‪ ،‬ﺍﻟﻘﻠﻴﻞ‬
‫ﺍﻟﻌﺪﺩ‪ ،‬ﻣﻦ ﻣﺸﻴﺨﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﻨﺘﺤﻠﻲ ﺍﻵﺩﺍﺏ‪ ،‬ﻣﺎ ﻛﻨﻔﻬﻢ ﺑﻪ ﻣﻦ ﺫﺭﺍﻩ‪ ،‬ﻭﺃﻓﺎﺀﻩ ﻋﻠﻴﻬﻢ ﻣﻦ ﻧﺪﺍﻩ‪ ،‬ﻭﺃﺳﺎﻣﻬﻢ ﻓﻴﻪ‬
‫ﻣﻦ ﻣﺮﺍﺗﻌﻪ ﻭﺃﻋﺬﺑﻪ ﳍﻢ ﻣﻦ ﺷﺮﺍﺋﻌﻪ‪ ،‬ﺍﻟﱵ ﻫﻢ ﳏﻠﺌﻮﻥ ﺇﻻ ﻣﻨﻬﺎ‪ ،‬ﻭﳏﺮﻭﻣﻮﻥ ﺇﻻ ﻋﻨﻬﺎ " ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ ﻳﺘﻤﲎ ﺍﳓﻴﺎﺯ ﺃﰊ ﺇﺳﺤﺎﻕ ﺇﱃ ﺟﻨﺒﺘﻪ‪ ،‬ﻭﻗﺪﻭﻣﻪ ﺇﱃ ﺣﻀﺮﺗﻪ‪ ،‬ﻭﻳﻀﻤﻦ ﻟﻪ ﺍﻟﺮﻏﺎﺋﺐ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺇﻣﺎ‬
‫ﺗﺸﻮﻗﺎﹰ‪ ،‬ﻭﺇﻣﺎ ﺗﺸﺮﻓﹰﺎ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﳛﺘﻤﻞ ﺛﻘﻞ ﺍﳋﻠﺔ‪ ،‬ﻭﺳﻮﺀ ﺃﺛﺮ ﺍﻟﻌﻄﻠﺔ‪ ،‬ﻭﻻ ﻳﺘﻮﺍﺿﻊ ﻟﻼﺗﺼﺎﻝ ﲜﻤﻠﺔ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﺑﻌﺪﻛﻮﻧﻪ ﻣﻦ‬
‫ﻧﻈﺮﺍﺋﻪ‪ ،‬ﻭﲢﻠﻴﻪ ﺑﺎﻟﺮﻳﺎﺳﺔ ﰲ ﺃﻳﺎﻣﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﺧﱪﱐ ﺛﻘﺎﺕ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﺮﺧﻲ‪ ،‬ﻭﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻻﺧﺘﺼﺎﺹ ﺑﺎﻟﺼﺎﺣﺐ‪ ،‬ﺃﻧﻪ‬
‫ﻛﺜﲑﹰﺍ ﻣﺎ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺑﻠﻐﺎﺀ ﺍﻟﻌﺼﺮ ﺃﺭﺑﻌﺔ‪ :‬ﺍﻷﺳﺘﺎﺫ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ‬
‫ﻳﻮﺳﻒ‪ ،‬ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﰊ‪ ،‬ﻭﻟﻮ ﺷﺌﺖ ﻟﺬﻛﺮﺕ ﺍﻟﺮﺍﺑﻊ ﻳﻌﲏ ﻧﻔﺴﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺼﺪﺭﻳﻦ‪ ،‬ﺃﻋﲏ‪ :‬ﺍﻟﺼﺎﺣﺐ ﻭﺍﻟﺼﺎﺑﺊ‪ ،‬ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻓﻘﺪ ﺧﺎﺽ ﻓﻴﻪ ﺍﳋﺎﺋﻀﻮﻥ‪ ،‬ﻭﺃﻃﻨﺐ‬
‫ﺍﶈﺼﻠﻮﻥ‪ ،‬ﻭﻣﻦ ﺃﺷﻔﻰ ﻣﺎ ﲰﻌﺘﻪ ﰲ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﺼﺎﺣﺐ ﻛﺎﻥ ﻳﻜﺘﺐ ﻛﻤﺎ ﻳﺮﻳﺪ‪ ،‬ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻳﻜﺘﺐ ﻛﻤﺎ ﻳﺆﻣﺮ‪،‬‬
‫ﻭﺑﲔ ﺍﳊﺎﻟﲔ ﺑﻮﻥ ﺑﻌﻴﺪ‪ ،‬ﻭﻛﻴﻒ ﺟﺮﻯ ﺍﻷﻣﺮ‪ ،‬ﻓﻬﻤﺎ ﳘﺎ‪ ،‬ﻭﻟﻘﺪ ﻭﻗﻒ ﻓﻠﻚ ﺍﻟﺒﻼﻏﺔ ﺑﻌﺪﳘﺎ؟ ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺇﻧﺎﺧﺔ‬
‫ﻛﻠﻜﻞ ﺍﻟﺰﻣﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺻﺮﻑ ﺻﺮﻭﻓﻪ‪ ،‬ﺑﻌﺪ ﺍﻟﻨﺒﺎﻫﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﺼﻞ ﻛﺘﺒﻪ ﺇﱃ ﺻﺪﻳﻖ ﻟﻪ ﻳﺴﺘﻤﻴﺤﻪ‪ ،‬ﻭﻫﻮ‪ :‬ﻭﳌﺎ ﺻﺎﺭﺕ‬
‫ﺻﺮﻭﻑ ﺍﻟﺪﻫﺮ ﺗﺘﻮﻏﻞ ﺑﻌﺪ ﺍﻟﺘﻄﺮﻳﻒ ﻭﲡﺤﻒ ﺑﻌﺪ ﺍﻟﺘﺤﻴﻒ‪ ،‬ﻭﺻﺎﺩﻑ ﻣﺎ ﲡﺪﺩ ﻋﻠﻲ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻣﻨﻬﺎ‬
‫ﺃﺷﻼﺀ‪ ،‬ﻣﲏ ﻣﻨﻬﻮﻛﺔ‪ ،‬ﻭﺃﻋﻈﻤﹰﺎ ﻣﱪﻳﺔ‪ ،‬ﻭﺣﺸﺎﺷﺔ ﻣﺸﻔﻴﺔ‪ ،‬ﻭﺑﻘﻴﺔ ﻣﻮﺩﻳﺔ‪ ،‬ﺟﻌﻠﺖ ﺃﺧﺘﺎﺭ ﺍﳉﻬﺎﺕ‪ ،‬ﻭﺃﻋﺘﺎﻡ ﺍﳉﻨﺒﺎﺕ‪،‬‬
‫ﻷﳓﻮ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻌﺎﺏ ﺳﺎﺋﻠﻪ ﺇﺫﺍ ﺳﺄﻝ‪ ،‬ﻭﻻ ﳜﻴﺐ ﺁﻣﻠﻪ ﺇﺫﺍ ﺃﻣﻞ‪ ،‬ﻭﻛﺎﻥ ﺳﻴﺪﻱ ﺃﻭﳍﺎ ﺇﺫﺍ ﻋﺪﺩﺕ‪ ،‬ﻭﺃﻭﻻﻫﺎ ﺇﺫﺍ‬
‫ﺍﻋﺘﻤﺪﺕ‪ ،‬ﻭﻛﺘﺒﺖ ﻛﺘﺎﰊ ﻫﺬﺍ‪ ،‬ﺑﻴﺪ ﻳﻜﺎﺩ ﻭﺟﻬﻲ ﻳﺘﻈﻠﻢ ﻣﻨﻬﺎ ﺇﺫ ﲣﻄﻪ‪ ،‬ﺇﺷﻔﺎﻗﹰﺎ ﻋﻠﻰ ﻣﺎﺋﻪ ﳑﺎ ﻳﺮﻳﻘﻪ‪ ،‬ﻟﻮﻻ ﺍﻟﺜﻘﺔ‬
‫ﺑﺄﻧﻪ ﳛﻘﻦ ﻣﻴﺎﻩ ﺍﻟﻮﺟﻮﻩ ﻭﳛﻤﻴﻬﺎ‪ ،‬ﻭﳚﻤﻬﺎ‪ ،‬ﻭﻻ ﻳﻘﺬﻳﻬﺎ‪.‬‬
‫ﻓﺼﻞ ﻣﻦ ﻛﺘﺎﺏ ﺇﱃ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﰲ ﻬﺗﻨﺌﺔ ﺑﺘﺤﻮﻳﻞ ﺳﻨﺘﻪ‪:‬‬

‫ﻼ ﻟﺪﻳﻪ‪ ،‬ﻣﺎﺩﹰﺍ ﻳﺪﻱ ﺇﻟﻴﻪ‪ ،‬ﺃﻥ ﳛﻴﻞ ﻋﻠﻰ ﻣﻮﻻﻧﺎ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﺎ ﻳﺘﻠﻮﻫﺎ ﻣﻦ ﺃﺧﻮﺍﻬﺗﺎ‪ ،‬ﺑﺎﻟﺼﺎﳊﺎﺕ‬‫ﺃﺳﺄﻝ ﺍﷲ ﻣﺒﺘﻬ ﹰ‬
‫ﺍﻟﺒﺎﻗﻴﺎﺕ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺍﺕ ﺍﻟﻐﺎﻣﺮﺍﺕ‪ ،‬ﻟﻴﻜﻮﻥ ﻛﻞ ﺩﻫﺮ ﻳﺴﺘﻘﺒﻠﻪ‪ ،‬ﻭﺃﻣﺪ ﻳﺴﺘﺄﻧﻔﻪ‪ ،‬ﻣﻮﻓﺮﹰﺍ ﻋﻠﻰ ﺍﳌﺘﻘﺪﻡ ﻟﻪ‪ ،‬ﻗﺎﺻﺮﹰﺍ ﻋﻦ‬
‫ﺍﳌﺘﺄﺧﺮ ﻋﻨﻪ‪ ،‬ﻭﻳﻮﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﺃﻃﻮﻟﻪ ﻭﺃﺑﻌﺪﻩ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻴﺶ ﺃﻋﺬﺑﻪ ﻭﺃﺭﻏﺪﻩ‪ ،‬ﻋﺰﻳﺰﹰﺍ ﻣﻨﺼﻮﺭﺍﹰ‪ ،‬ﳏﻤﻴﹰﺎ ﻣﻮﻓﻮﺭﺍﹰ‪،‬‬
‫ﺑﺎﺳﻄﹰﺎ ﻳﺪﻩ‪ ،‬ﻓﻼ ﻳﻘﺒﻀﻬﺎ ﺇﻻ ﻋﻠﻰ ﻧﻮﺍﺻﻲ ﺃﻋﺪﺍﺀ ﻭﺣﺴﺎﺩ‪ ،‬ﺳﺎﻣﻴﹰﺎ ﻃﺮﻓﻪ‪ ،‬ﻓﻼ ﻳﻐﻀﻪ ﺇﻻ ﻋﻠﻰ ﻟﺬﺓ ﻏﻤﺾ ﻭﺭﻗﺎﺩ‪،‬‬
‫ﻣﺴﺘﺮﳛﺔ ﺭﻛﺎﻳﻪ‪ ،‬ﻓﻼ ﻳﻌﻤﻠﻬﺎ ﺇﻻ ﻻﺳﺘﻀﺎﻓﺔ ﻋﺰ ﻭﻣﻠﻚ‪ ،‬ﻓﺎﺋﺰﺓ ﻗﺪﺍﺣﻪ‪ ،‬ﻓﻼ ﳚﻴﻠﻬﺎ ﺇﻻ ﳊﻴﺎﺯﺓ ﻣﺎﻝ ﻭﻣﻠﻚ‪ ،‬ﺣﱴ‬
‫ﻳﻨﺎﻝ ﺃﻗﺼﻰ ﻣﺎ ﻳﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺃﻣﻨﻴﺘﻪ ﺟﺎﳏﺔ‪ ،‬ﻭﺗﺴﻤﻮ ﻟﻪ ﳘﺘﻪ ﻃﺎﳏﺔ‪.‬‬
‫ﻭﺣﺪﺙ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ :‬ﺣﺪﺛﲏ ﺟﺪﻱ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ :‬ﰒ ﻭﺟﺪﺕ ﻫﺬﺍ ﺍﳋﱪ ﲞﻂ ﺍﶈﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ‪:‬‬
‫ﺣﺪﺛﲏ ﻭﺍﻟﺪﻱ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻭﺍﻟﺪﻱ ﺃﺑﻮ ﺍﳊﺴﻦ ﻳﻠﺰﻣﲏ ﰲ ﺍﳊﺪﺍﺛﺔ ﻭﺍﻟﺼﱯ ﻗﺮﺍﺀﺓ ﻛﺘﺐ ﺍﻟﻄﺐ‪،‬‬
‫ﻭﺍﻟﺘﺤﻠﻲ ﺑﺼﻨﺎﻋﺘﻪ‪ ،‬ﻭﻳﻨﻬﺎﱐ ﻋﻦ ﺍﻟﺘﻌﺮﺽ ﻟﻐﲑ ﺫﻟﻚ‪ ،‬ﻓﻘﻮﻳﺖ ﻓﻴﻬﺎ ﻗﻮﺓ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﺟﻌﻞ ﱄ ﺑﺮﺳﻢ ﺍﳋﺪﻣﺔ ﰲ‬
 ‫ﺍﻟﺒﻴﻤﺎﺭﺳﺘﺎﻥ ﻋﺸﺮﻭﻥ ﺩﻳﻨﺎﺭﹰﺍ ﰲ ﻛﻞ ﺷﻬﺮ‪ ،‬ﻭﻛﻨﺖ ﺃﺗﺮﺩﺩ ﺇﱃ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﺧﻼﻓﺔ ﻟﻪ‪ ،‬ﻭﻧﻴﺎﺑﺔ ﻋﻨﻪ‪ ،‬ﻭﺃﻧﺎ‬
‫ﻣﻊ ﺫﻟﻚ ﻛﺎﺭﻩ ﻟﻠﻄﺐ‪ ،‬ﻭﻣﺎﺋﻞ ﺇﱃ ﻗﺮﺍﺀﺓ ﻛﺘﺐ ﺍﻷﺩﺏ‪ ،‬ﻛﺎﻟﻠﻐﺔ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ‬
‫ﺃﺣﺲ ﻬﺑﺬﺍ ﻣﲏ‪ ،‬ﻳﻌﺎﺗﺒﲏ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻨﻬﺎﱐ ﻋﻨﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺑﲏ‪ ،‬ﻻ ﺗﻌﺪﻝ ﻋﻦ ﺻﻨﺎﻋﺔ ﺃﺳﻼﻓﻚ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ‬
‫ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺭﺩ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﻣﻦ ﺑﻌﺾ ﻭﺯﺭﺍﺀ ﺧﺮﺍﺳﺎﻥ ﻳﺘﻀﻤﻦ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ‪ ،‬ﻛﻠﻔﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﻣﺴﺎﺋﻞ ﰲ ﺍﻟﻄﺐ‬
‫ﻼ ﺑﻠﻴﻐﺎﹰ‪ ،‬ﻗﺪ ﺗﺄﻧﻖ ﻣﻨﺸﺌﻪ‪ ،‬ﻭﺗﻐﺎﺭﺏ‪ ،‬ﻓﺄﺟﺎﺏ ﻋﻦ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﻋﻤﻞ‬ ‫ﻭﻏﲑﻩ‪ ،‬ﺳﺄﻟﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ ﻃﻮﻳ ﹰ‬
‫ﻼ ﳌﺎ ﻳﺮﻳﺪﻩ‪ ،‬ﻭﺃﻧﻔﺬﻫﺎ ﻋﻠﻰ ﻳﺪﻱ ﺇﱃ ﻛﺎﺗﺐ‪ ،‬ﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﺃﺑﻠﻎ ﻣﻨﻪ‪ ،‬ﻭﺳﺄﻟﻪ ﺇﻧﺸﺎﺀ ﺍﳉﻮﺍﺏ ﻋﻨﻪ‪،‬‬ ‫ﲨﹰ‬
‫ﻗﺎﻝ‪ :‬ﻓﻤﻀﻴﺖ‪ ،‬ﻭﺃﻧﺸﺄﺕ ﺃﻧﺎ ﺍﳉﻮﺍﺏ‪ ،‬ﻭﺃﻃﻠﺘﻪ ﻭﺣﺮﺭﺗﻪ‪ ،‬ﻭﺟﺌﺖ ﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻗﺮﺃﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺑﲏ ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻣﺎ‬
‫ﺃﻓﻀﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻭﺃﺑﻠﻐﻪ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻫﺬﺍ ﻣﻦ ﺇﻧﺸﺎﺋﻲ‪ ،‬ﻓﻜﺎﺩ ﻳﻄﲑ ﻓﺮﺣﺎﹰ‪ ،‬ﻭﺿﻤﲏ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺒﻞ ﺑﲔ ﻋﻴﲏ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﻗﺪ ﺃﺫﻧﺖ ﻟﻚ ﺍﻵﻥ‪ ،‬ﻓﺎﻣﺾ‪ ،‬ﻓﻜﻦ ﻛﺎﺗﺒﹰﺎ‪.‬‬
‫ﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﺑﺊ ﻭﺍﻗﻔﹰﺎ ﺑﲔ ﻳﺪﻱ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺑﲔ ﻳﺪﻳﻪ ﻛﺘﺐ ﻗﺪ ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﻣﻦ ﺍﺑﻦ ﲰﺠﻮﺭ‪،‬‬
‫ﻼ ﺇﻟﻴﻪ‪ ،‬ﻭﺭﺃﻳﺖ ﺍﻟﺸﻤﺲ‬ ‫ﺻﺎﺣﺐ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﻏﻼﻡ ﺗﺮﻛﻲ‪ ،‬ﺣﺴﻦ ﺍﻟﻮﺟﻪ‪ ،‬ﲨﻴﻞ‪ ،‬ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﺎﺋ ﹰ‬
‫ﺇﺫﺍ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺣﺠﺒﻪ ﻋﻨﻬﺎ‪ ،‬ﺇﱃ ﺃﻥ ﺍﺳﺘﺘﻢ ﻗﺮﺍﺀﺓ ﻣﺎ ﻛﺎﻥ ﰲ ﻳﺪﻩ‪ ،‬ﰒ ﺍﻟﺘﻔﺖ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻫﻞ ﻗﻠﺖ ﺷﻴﺌﹰﺎ ﻳﺎ‬
‫ﺇﺑﺮﺍﻫﻴﻢ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻗﻔﺖ ﻟﺘﺤﺠﺒﲏ ﻋﻦ ﺍﻟﺸﻤﺲ ‪ ...‬ﻧﻔﺲ ﺃﻋﺰ ﻋﻠﻲ ﻣﻦ ﻧﻔﺴﻲ‬
‫ﻇﻠﺖ ﺗﻈﻠﻠﲏ ﻭﻣﻦ ﻋﺠﺐ ‪ ...‬ﴰﺲ ﺗﻘﻨﻌﲏ ﻋﻦ ﺍﻟﺸﻤﺲ‬
‫ﻓﺴﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﻃﻮﻯ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺟﻌﻠﻪ ﳎﻠﺴﹰﺎ ﻟﻠﻘﺮﺏ‪ ،‬ﻭﺃﻟﻘﻲ ﻋﻠﻰ ﺍﳉﻮﺍﺭﻱ ﺍﻟﺴﺘﺎﺋﺮ‪ ،‬ﻓﻐﻨﻮﺍ ﺑﻪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪،‬‬
‫ﻭﻫﻮ ﰲ ﺍﳋﺎﻣﺲ ﻣﻦ ﺷﻮﺍﻝ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺑﻌﺾ ﺃﺻﺪﻗﺎﺋﻪ‪ :‬ﻭﻟﻮ ﲪﻠﺖ ﻧﻔﺴﻲ ﻋﻠﻰ ﺍﻻﺳﺘﺸﻔﺎﻉ ﻭﺍﻟﺴﺆﺍﻝ‪ ،‬ﻟﻀﺎﻕ ﻋﻠﻲ ﻓﻴﻪ ﺍﳌﺮﺗﻜﺾ ﻭﺍﺠﻤﻟﺎﻝ‪،‬‬
‫ﻷﻥ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻧﺎ ‪ -‬ﻣﺎ ﺧﻼ ﺍﻷﻋﻴﺎﻥ ﺍﻟﺸﻮﺍﺫ ﺍﻟﺬﻳﻦ ﺃﻧﺖ ﲝﻤﺪ ﺍﷲ ﺃﻭﳍﻢ ‪ -‬ﻃﺎﺋﻔﺘﺎﻥ‪ :‬ﳎﺎﻣﻠﺔ‪ ،‬ﺗﺮﻯ ﺃﻬﻧﺎ ﻗﺪ ﻭﻓﺘﻚ‬
‫ﺧﲑﻫﺎ‪ ،‬ﺇﺫﺍ ﻛﻔﺘﻚ ﺷﺮﻫﺎ‪ ،‬ﻭﺃﺟﺰﻟﺖ ﻟﻚ ﺭﻓﺪﻫﺎ‪ ،‬ﺇﺫﺍ ﺃﺟﻨﺒﺘﻚ ﻛﻴﺪﻫﺎ‪ .‬ﻭﻣﻜﺎﺷﻔﺔ‪ ،‬ﺗﻨﺰﻭ ﺇﱃ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻧﺰﻭ‬
‫ﺍﳉﻨﺎﺩﺏ‪ ،‬ﺃﻭ ﺗﺪﺏ‪ ،‬ﺩﺑﻴﺐ ﺍﻟﻌﻘﺎﺭﺏ‪ ،‬ﻓﺈﻥ ﻋﻮﺗﺒﻮﺍ‪ ،‬ﺣﺴﺮﻭﺍ ﻗﻨﺎﻉ ﺍﻟﺸﻘﺎﻕ‪ ،‬ﻭﺇﻥ ﻏﻮﻟﻈﻮﺍ‪ ،‬ﺗﻠﺜﻤﻮﺍ ﺑﻠﺜﺎﻡ ﺍﻟﻨﻔﺎﻕ‪.‬‬
‫ﻭﺍﻟﻔﺮﻳﻘﺎﻥ ﰲ ﺫﺍﻙ ﻛﻤﺎ ﻗﻠﺖ ﻣﻨﺬ ﺃﻳﺎﻡ‪:‬‬
‫ﺃﻳﺎﺭﺏ‪ ،‬ﻛﻞ ﺍﻟﻨﺎﺱ ﺃﺑﻨﺎﺀ ﻋﻠﺔ ‪ ...‬ﺃﻣﺎ ﺗﻌﺜﺮ ﺍﻟﺪﻧﻴﺎ ﻟﻨﺎ ﺑﺼﺪﻳﻖ‬
‫ﻭﺟﻮﻩ ﻬﺑﺎ ﻣﻦ ﻣﻀﻤﺮ ﺍﻟﻐﻞ ﺷﺎﻫﺪ ‪ ...‬ﺫﻭﺍﺕ ﺃﺩﱘ ﰲ ﺍﻟﻨﻔﺎﻕ ﺻﻔﻴﻖ‬
‫ﺇﺫﺍ ﺍﻋﺘﺮﺿﻮﺍ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ ﻓﺈﻬﻧﻢ ‪ ...‬ﻗﺬﻯ ﻟﻌﻴﻮﻥ ﺃﻭ ﺷﺠﹰﺎ ﳊﻠﻮﻕ‬
‫ﻭﺇﻥ ﺃﻇﻬﺮﻭﺍ ﺑﺮﺩ ﺍﻟﻮﺩﻭﺩ ﻭﻇﻠﻪ ‪ ...‬ﺃﺳﺮﻭﺍ ﻣﻦ ﺍﻟﺸﺤﻨﺎﺀ ﺣﺮ ﺣﺮﻳﻖ‬
‫ﺃﺧﻮ ﻭﺣﺪﺓ ﻗﺪ ﺁﻧﺴﺘﲏ ﻛﺄﻧﲏ ‪ ...‬ﻬﺑﺎ ﻧﺎﺯﻝ ﰲ ﻣﻌﺸﺮ ﻭﺭﻓﻴﻖ‬
‫ﻓﺬﻟﻚ ﺧﲑ ﻟﻠﻔﱴ ﻣﻦ ﺛﻮﺍﺋﻪ ‪ ...‬ﲟﺴﺒﻌﺔ ﻣﻦ ﺻﺎﺣﺐ ﻭﺻﺪﻳﻖ‬

‫ﻭﻣﻦ ﺧﻂ ﺃﰊ ﻋﻠﻲ ﺍﶈﺴﻦ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﻼﻝ‪ :‬ﺣﺪﺛﲏ ﻭﺍﻟﺪﻱ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺻﻔﺘﻊ ﻭﺃﻧﺎ ﺣﺪﺙ‪ ،‬ﻟﻠﻮﺯﻳﺮ‬
‫ﺃﰊ ﳏﻤﺪ ﺍﳌﻬﻠﱯ‪ ،‬ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﳜﺎﻃﺐ ﺑﺎﻷﺳﺘﺎﺫ‪ ،‬ﻓﺎﺳﺘﺪﻋﻰ ﻋﻤﻲ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﺛﺎﺑﺖ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺳﺄﻟﻪ ﻋﲏ‬
‫ﻭﺍﻟﺘﻤﺴﲏ ﻣﻨﻪ‪ ،‬ﻭﻭﻋﺪﻩ ﰲ ﺑﻜﻞ ﲨﻴﻞ‪ ،‬ﻓﺨﺎﻃﺒﲏ ﻋﻤﻲ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺃﺷﺎﺭ ﻋﻠﻲ ﺑﻪ‪ ،‬ﻓﺎﻣﺘﻨﻌﺖ‪ ،‬ﻻﻧﻘﻄﺎﻋﻲ ﺇﱃ ﺍﻟﻨﻈﺮ‬
‫ﰲ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻛﻨﺖ ﻣﻊ ﻫﺬﻩ ﺍﳊﺎﻝ ﺷﺪﻳﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺼﺮﻑ‪ ،‬ﻟﻘﺮﺏ ﺍﻟﻌﻬﺪ ﺑﺎﻟﻨﻜﺒﺔ ﻣﻦ ﺗﻮﺯﻭﻥ‪ ،‬ﺍﻟﱵ ﺃﺗﺖ ﻋﻠﻰ‬
‫ﺃﻣﻮﺍﻟﻨﺎ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﰊ ﺃﰊ‪ ،‬ﺣﱴ ﲪﻠﲏ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﱐ ﺗﻘﺒﻠﲏ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻲ‪ ،‬ﻭﺭﺳﻢ ﱄ ﺍﳌﻼﺯﻣﺔ‪ ،‬ﻭﲝﻀﺮﺗﻪ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻮﻗﺖ ﲨﺎﻋﺔ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﻋﺪﺓ ﻛﺘﺐ ﻣﻦ ﺟﻬﺎﺕ ﳐﺘﻠﻔﺔ‪،‬‬
‫ﻓﺎﺳﺘﺪﻋﺎﱐ‪ ،‬ﻭﺳﻠﻤﻬﺎ ﺇﱄ‪ ،‬ﻭﺫﻛﺮ ﱄ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ ﺍﻷﺟﻮﺑﺔ‪ ،‬ﻭﺃﻃﺎﻝ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻤﻀﻴﺖ‪ ،‬ﻭﺃﺟﺒﺖ ﻋﻦ‬
‫ﲨﻴﻌﻬﺎ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﺃﺧﻞ ﺑﺸﻲﺀ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺫﻛﺮﻫﺎ‪ ،‬ﻓﻘﺮﺃﻫﺎ ﺣﱴ ﺃﺗﻰ ﻋﻠﻰ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﺗﻘﺪﻡ ﺇﱄ ﰲ ﺍﳊﺎﻝ‬
‫ﺑﺈﺣﻀﺎﺭ ﺩﻭﺍﰐ‪ ،‬ﻭﺍﳉﻠﻮﺱ ﺑﲔ ﻳﺪﻳﻪ ﻣﺘﻘﺪﻣﹰﺎ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻠﺰﻡ ﺑﻌﻀﻬﻢ ﻣﻨﺰﻟﻪ ﻭﺟﺪﹰﺍ ﻭﻏﻀﺒﺎﹰ‪ ،‬ﻭﺃﻇﻬﺮ ﺑﻌﻀﻬﻢ‬
‫ﺍﻟﺘﻌﺎﻟﻞ‪ ،‬ﻓﻠﻢ ﺃﺯﻝ ﺃﺗﻠﻄﻒ ﻭﺃﺩﺍﺭﻱ‪ ،‬ﻭﺃﻏﻀﻲ ﻋﻠﻰ ﻗﻮﺍﺭﺹ ﺗﺒﻠﻐﲏ‪ ،‬ﺣﱴ ﺻﺎﺭﺕ ﺍﳉﻤﺎﻋﺔ ﺇﺧﻮﺍﱐ ﻭﺃﺻﺪﻗﺎﺋﻲ‪.‬‬
‫ﻭﻗﺮﺃﺕ ﲞﻄﻪ ﺃﻳﻀﹰﺎ‪ :‬ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ ﻻﺑﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﶈﺴﻦ‪ :‬ﺣﺪﺛﲏ ﻭﺍﻟﺪﻱ‪ :‬ﻭﻗﺎﻝ ﻫﻼﻝ‪ :‬ﺣﺪﺛﲏ ﺟﺪﻱ‪:‬‬
‫ﻭﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ ،‬ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﻫﻼﻝ‪ ،‬ﻷﻧﻪ ﺃﰎ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ :‬ﻛﻨﺖ ﰲ ﳎﻠﺲ‬
‫ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﳏﻤﺪ ﺍﳌﻬﻠﱯ‪ ،‬ﰲ ﺑﻌﺾ ﺃﻳﺎﻡ ﺍﳊﺪﺍﺛﺔ‪ ،‬ﺟﺎﻟﺴﹰﺎ ﰲ ﳎﻠﺲ ﺃﻧﺴﻪ‪ ،‬ﻭﺑﲔ ﻳﺪﻳﻪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺒﺎﺱ ﺑﻦ‬
‫ﺍﳊﺴﲔ‪ ،‬ﻭﺃﺑﻮ ﺃﲪﺪ ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺃﰊ ﻫﺸﺎﻡ‪،‬‬
‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺧﻠﻔﺎﺋﻪ ﻭﻛﺘﺎﺑﻪ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﺍﻟﺸﺮﺍﺏ ﻣﻦ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺯﺍﺩ ﻬﺑﻢ ﻋﻠﻰ ﺣﺪ ﺍﻟﺘﺸﻮﻩ ﻭﻛﺎﻧﺖ ﱄ ﰲ ﺫﻟﻚ‬
‫ﻣﺰﻳﺔ‪ ،‬ﻷﻧﲏ ﺷﺮﺑﺖ ﻣﻌﻪ ﺃﺭﻃﺎ ﹰﻻ ﻋﺪﺓ‪ ،‬ﺇﺫ ﺣﻀﺮ ﺭﺳﻮﻝ ﺍﻷﻣﲑ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻳﺬﻛﺮ ﺃﻥ ﻣﻌﻪ ﻣﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪:‬‬
‫ﻳﺪﺧﻞ‪ ،‬ﻓﺪﺧﻞ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻷﻣﲑ ﻳﻘﻮﻝ‪ :‬ﺗﻜﺘﺐ ﻋﲏ ﺍﻟﺴﺎﻋﺔ ﻛﺘﺎﺑﹰﺎ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺇﻟﻴﺎﺱ‪ ،‬ﺻﺎﺣﺐ ﻛﺮﻣﺎﻥ‪ ،‬ﲣﻄﺐ‬
‫ﻓﻴﻪ ﺍﺑﻨﺘﻪ ﻟﺒﺨﺘﻴﺎﺭ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻮﺯﻳﺮ‪ :‬ﻫﺬﺍ ﻛﺘﺎﺏ ﳛﺘﺎﺝ ﺇﱃ ﺗﺄﻣﻞ ﻭﺗﺜﺒﺖ‪ ،‬ﻭﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻓﻴﻪ‪ ،‬ﻣﻊ ﺍﻟﺴﻜﺮ‪ ،‬ﻓﻀﻞ‬
‫ﻟﻪ‪ ،‬ﰒ ﺍﻟﺘﻔﺖ ﺇﱃ ﺃﰊ ﻋﻠﻲ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺗﺘﻤﻜﻦ ﻳﺎ ﺃﺑﺎ ﻋﻠﻲ ﻣﻦ ﻛﺘﺒﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺍﻟﻠﻴﻠﺔ ﻭﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﳊﺎﻟﺔ ﻭﺍﻟﺼﻮﺭﺓ ﻓﻼ‪ ،‬ﻭﺭﺁﱐ ﺍﻟﻮﺯﻳﺮ ﻣﺼﻐﻴﹰﺎ ﺇﱃ ﺍﻟﻘﻮﻝ‪ ،‬ﻣﺘﺸﻮﻓﹰﺎ ﳌﺎ ﻳﺮﲰﻪ ﱄ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺗﻜﺘﺒﻪ ﻳﺎ ﺃﺑﺎ‬
‫ﺇﺳﺤﺎﻕ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ :‬ﻗﺎﻝ‪ :‬ﺍﻓﻌﻞ‪ ،‬ﻓﻘﻤﺖ ﺇﱃ ﺻﻔﺔ ﻳﺸﺎﻫﺪﱐ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﺳﺘﺪﻋﻴﺖ ﺩﻭﺍﰐ‪ ،‬ﻭﺩﺭﺟﹰﺎ ﻣﻨﺼﻮﺭﻳﺎﹰ‪،‬‬
‫ﻭﻛﺘﺒﺖ ﻛﺘﺎﺑﹰﺎ ﺍﻗﺘﻀﺒﺘﻪ ﺑﻐﲑ ﺭﻭﻳﺔ‪ ،‬ﻭﻻ ﻧﺴﺨﺔ‪ ،‬ﻭﺍﻟﻮﺯﻳﺮ ﻭﺍﳊﺎﺿﺮﻭﻥ ﻳﻼﺣﻈﻮﱐ‪ ،‬ﻭﻳﻌﺠﺒﻮﻥ ﻣﻦ ﺇﻗﺪﺍﻣﻲ‪ ،‬ﰒ‬
‫ﺍﻗﺘﻀﺎﰊ ﻭﺇﻃﺎﻟﱵ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻏﺖ ﻣﻨﻪ‪ ،‬ﺃﺻﻠﺤﺘﻪ‪ ،‬ﻭﻋﻨﻮﻧﺘﻪ‪ ،‬ﻭﲪﻠﺘﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻮﻗﻒ ﻋﻠﻴﻪ ﻭﻭﺟﻬﻪ ﻣﺘﻬﻠﻞ‪ ،‬ﰲ ﺃﺛﻨﺎﺀ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﺄﻣﻞ‪ ،‬ﻭﺭﻣﻰ ﺑﻪ ﺇﱃ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻠﺠﻤﺎﻋﺔ‪ :‬ﻫﺬﺍ ﻛﺘﺎﺏ ﺣﺴﻦ‪ ،‬ﺩﺍﻝ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‬
‫ﺍﳌﱪﺯﺓ‪ ،‬ﻭﻟﻮ ﻛﺘﺒﻪ ﺻﺎﺣﻴﹰﺎ ﻣﺮﻭﻳﺎﹰ‪ ،‬ﻟﻜﺎﻥ ﻋﺠﺒﺎﹰ‪ ،‬ﻓﻜﻴﻒ ﺇﺫ ﻳﻜﺘﺒﻪ ﻣﻨﺘﺸﻴﹰﺎ ﻣﻘﺘﻀﺒﺎﹰ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﺎﺗﱯ ﻭﺻﻨﻴﻌﱵ‪ ،‬ﻗﻢ ﻳﺎ‬
‫ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﻣﻦ ﻣﻮﺿﻌﻚ‪ ،‬ﻭﺍﺟﻠﺲ ﻫﻬﻨﺎ‪ ،‬ﺣﻴﺚ ﺃﺟﻠﺴﺘﻚ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﺃﻭﻣﺄ ﺇﱃ ﺟﺎﻧﺐ ﺃﰊ ﺍﻟﻐﻨﺎﺋﻢ ﺍﺑﻨﻪ‪ ،‬ﻓﻘﺒﻠﺖ‬
‫ﻳﺪﻩ ﻭﺭﺟﻠﻪ‪ ،‬ﻭﺷﻜﺮﺗﻪ‪ ،‬ﻭﺩﻋﻮﺕ ﻟﻪ‪ ،‬ﻭﺟﻠﺴﺖ ﲝﻴﺚ ﺃﺟﻠﺴﲏ‪ ،‬ﻭﺷﺮﺏ ﱄ ﺳﺎﺭﺍﹰ‪ ،‬ﰒ ﺍﺳﺘﺪﻋﻰ ﺣﺎﺟﺒﻪ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺗﻘﺪﻡ ﺩﺍﺑﺘﻪ ﺇﱃ ﺣﻴﺚ ﺗﻘﺪﻡ ﺩﻭﺍﺏ ﺧﻠﻔﺎﺋﻲ‪ ،‬ﻭﻳﻮﰱ ﻣﻦ ﺍﻹﻛﺒﺎﺭ ﺍﻹﻛﺮﺍﻡ ﻣﺎ ﻳﻮﻓﻮﻧﻪ‪ ،‬ﻓﺤﺴﺪﱐ ﻋﻠﻰ ﺫﻟﻚ ﻛﻞ ﻣﻦ‬
‫ﻛﺎﻥ ﺣﺎﺿﺮﺍﹰ‪ ،‬ﻭﻭﻓﻮﱐ ﻣﻦ ﺍﻟﻐﺪ ﺣﻜﻢ ﺍﳌﺴﺎﻭﺍﺓ‪ ،‬ﰲ ﺍﳌﺨﺎﻃﺒﺔ ﻭﺍﳌﻌﺎﻣﻠﺔ‪ ،‬ﻭﺍﺳﺘﺸﻌﺮﻭﺍ ﻋﻨﺪﻫﺎ ﺃﺳﺒﺎﺏ ﺍﻟﻌﺪﺍﻭﺓ‬
‫ﻭﺍﳌﻨﺎﻓﺴﺔ‪ ،‬ﰒ ﻗﻠﺪﱐ ﺩﻭﺍﻭﻳﻦ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﺍﳌﻈﺎﱂ‪ ،‬ﻭﺍﳌﻌﺎﻭﻥ ﺗﻘﻠﻴﺪﹰﺍ ﺳﻠﻄﺎﻧﻴﺎﹰ‪ ،‬ﻛﺘﺐ ﺑﻪ‪ :‬ﻋﻦ ﺍﳌﻄﻴﻊ ﷲ ﺇﱃ ﺃﺻﺤﺎﺏ‬
‫ﺍﻷﻃﺮﺍﻑ‪.‬‬
‫ﻭﺣﺪﺙ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺟﺪﻱ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﻃﺎﻫﺮ ﺑﻦ ﺑﻘﻴﺔ ﻭﺍﻗﻔﹰﺎ ﺑﲔ ﻳﺪﻱ ﻋﻀﺪ‬
‫ﺍﻟﺪﻭﻟﺔ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﻟﻠﻤﻌﺎﻭﻧﺔ ﻋﻠﻰ ﺍﻷﺗﺮﺍﻙ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ :‬ﻟﻮ ﻋﺮﺿﺖ‬
 ‫ﻋﻠﻴﻨﺎ ﺃﺑﻴﺎﺗﻚ ﺇﱃ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﱵ ﻫﻲ‪ ،‬ﻭﺃﻧﺸﺪﻫﺎ‪ ،‬ﻭﻛﺎﻧﺖ‪:‬‬
‫ﻳﺎ ﺭﺍﻛﺐ ﺍﳉﺴﺮﺓ ﺍﻟﻌﲑﺍﻧﺔ ﺍﻷﺟﺪ ‪ ...‬ﺗﺪﻣﻰ ﻣﻨﺎﲰﻬﺎ ﰲ ﺍﳊﺰﻥ ﻭﺍﳉﺪﺩ‬
‫ﺃﺑﻠﻎ ﺃﺑﺎ ﻗﺎﺳﻢ ﻧﻔﺴﻲ ﺍﻟﻔﺪﺍﺀ ﻟﻪ ‪ ...‬ﻣﻘﺎﻟﺔ ﻣﻦ ﺃﺥ ﻟﻠﺤﻖ ﻣﻌﺘﻤﺪ‬
‫ﺃﻧﺼﻔﺖ ﻓﻴﻬﺎ ﻭﱂ ﺃﻇﻠﻢ‪ ،‬ﻭﻣﺎ ﺣﺴﻦ ‪ ...‬ﺑﺎﳌﺮﺀ ﺇﻻ ﻣﻘﺎﻝ ﺍﳊﻖ ﻭﺍﻟﺴﺪﺩ‬
‫ﰲ ﻛﻞ ﻳﻮﻡ ﻟﻜﻢ ﻓﺘﺢ ﻟﻪ ﺧﻄﺮ ‪ ...‬ﻳﺸﺎﺩ ﻓﻴﻪ ﺑﺬﻛﺮ ﺍﻟﺴﻴﺪ ﺍﻟﻌﻀﺪ‬

‫ﻭﻣﺎ ﻟﻨﺎ ﻣﺜﻠﻪ ﻟﻜﻨﻨﺎ ﺃﺑﺪﹰﺍ ‪ ...‬ﳒﻴﺒﻜﻢ ﲜﻮﺍﺏ ﺍﳊﺎﺳﺪ ﺍﻟﻜﻤﺪ‬

‫ﻓﺄﻧﺖ ﺃﻛﺘﺐ ﻣﲏ ﰲ ﺍﻟﻔﺘﻮﺡ ﻭﻣﺎ ‪ ...‬ﲡﺮﻱ ﳎﻴﺒﹰﺎ ﺇﱃ ﺷﺄﻭﻯ ﻭﻻ ﺃﻣﺪﻱ‬
‫ﺇﺫ ﻟﺴﺖ ﺗﻌﺮﻓﻬﺎ ﺗﺄﺗﻴﻚ ﻣﻦ ﺃﺣﺪ ‪ ...‬ﻭﻟﺴﺖ ﺃﻋﺮﻓﻬﺎ ﲤﻀﻲ ﺇﱃ ﺃﺣﺪ‬
‫ﻭﻣﺎ ﺫﳑﺖ ﺍﺑﺘﺪﺍﺋﻲ ﺇﺫ ﺑﺪﺃﺗﻜﻢ ‪ ...‬ﻭﻻ ﺟﻮﺍﺑﻜﻢ ﰲ ﺍﻟﻘﺮﺏ ﻭﺍﻟﺒﻌﺪ‬
‫ﻭﺇﳕﺎ ﺭﻣﺖ ﺃﻥ ﺃﺛﲏ ﻋﻠﻰ ﻣﻠﻚ ‪ ...‬ﻣﺴﺘﻄﺮﺩ ﺑﺪﻟﻴﻞ ﻓﻴﻪ ﻣﻄﺮﺩ‬
‫ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﺍﺳﺘﺘﻤﻬﺎ‪ ،‬ﻗﺎﻝ ﻷﰊ ﻃﺎﻫﺮ‪ :‬ﻣﺎ ﻗﺼﺪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﰲ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ؟ ﻭﲰﻌﻬﺎ ﺃﺑﻮ ﻃﺎﻫﺮ ﺻﻔﺤﺎﹰ‪ ،‬ﻭﻗﺪ‬
‫ﻛﺎﻥ ﺷﺮﺏ ﺃﻗﺪﺍﺣﺎﹰ‪ ،‬ﻭﱂ ﻳﻌﻠﻖ ﺑﺬﻛﺮﻩ ﻣﻦ ﺍﻷﻣﺮ ﺇﻻ ﺫﻛﺮ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﺧﱪﻫﺎ ﻋﻨﺪ ﻛﻞ ﺃﺣﺪ‪ ،‬ﳑﺎ ﻋﺎﺩ ﻋﻀﺪ‬
‫ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺷﲑﺍﺯ ﺳﺄﻟﲏ ﺃﺑﻮ ﻃﺎﻫﺮ ﺑﻦ ﺑﻘﻴﺔ ﻋﻨﻬﺎ‪ ،‬ﻭﻃﺎﻟﺒﲏ ﺑﺈﻧﺸﺎﺩﻫﺎ ﻏﻴﺎﻩ‪ ،‬ﻓﻠﻢ ﳝﻜﻨﲏ ﺇﻧﻜﺎﺭﻫﺎ‪ ،‬ﻓﻐﲑﻬﺗﺎ ﰲ ﺍﳊﺎﻝ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪:‬‬
‫ﻳﺎ ﺭﺍﻛﺐ ﺍﳉﺴﺮﺓ ﺍﻟﻌﲑﺍﻧﺔ ﺍﻷﺟﺪ ‪ ...‬ﺗﺪﻣﻰ ﻣﻨﺎﲰﻬﺎ ﰲ ﺍﳊﺰﻥ ﻭﺍﳉﺪﺩ‬
‫ﺃﺑﻠﻎ ﺃﺑﺎ ﻗﺎﺳﻢ‪ ،‬ﻧﻔﺴﻲ ﺍﻟﻔﺪﺍﺀ ﻟﻪ ‪ ...‬ﻣﻘﺎﻟﺔ ﻣﻦ ﺃﺥ ﻟﻠﻮﺩ ﻣﻌﺘﻘﺪ‬
‫ﺃﻧﺼﻔﺖ ﻓﻴﻬﺎ ﻭﱂ ﺃﻇﻠﻢ‪ ،‬ﻭﻻ ﺣﺴﻦ ‪ ...‬ﺑﺎﳌﺮﺀ ﺇﻻ ﻣﻘﺎﻝ ﺍﳊﻖ ﻭﺍﻟﺴﺪﺩ‬
‫ﻗﺪ ﺃﻋﺠﺒﺘﻚ ﻓﺘﻮﺡ ﺃﻧﺖ ﻛﺎﺗﺒﻬﺎ ‪ ...‬ﺗﺮﺩﺩ ﺍﻟﺴﺠﻊ ﻓﻴﻬﺎ ﻏﲑ ﻣﺘﺌﺪ‬
‫ﺧﻼ ﻟﻚ ﺍﳉﻮ ﺇﺫ ﺃﺻﺒﺤﺖ ﻣﻨﺘﺸﻴﹰﺎ ‪ ...‬ﺗﺸﺪﻭ ﻬﺑﺎ ﻃﺮﺑﹰﺎ ﻛﺎﻟﻄﺎﺋﺮ ﺍﻟﻐﺮﺩ‬
‫ﺗﺮﻭﻋﲏ ﻛﻞ ﻳﻮﻡ ﻣﻨﻚ ﺭﺍﺋﻌﺔ ‪ ...‬ﺗﺒﻐﻲ ﺍﳉﻮﺍﺏ ﳍﺎ ﻣﻦ ﻣﻮﺟﻊ ﻛﻤﺪ‬
‫ﻓﺄﻧﺖ ﺃﻛﺘﺐ ﻣﲏ ﰲ ﺍﻟﻔﺘﻮﺡ ﻭﻣﺎ ‪ ...‬ﲡﺮﻱ ﳎﻴﺒﹰﺎ ﺇﱃ ﺷﺄﻭﻱ ﻭﻻ ﺃﻣﺪﻱ‬
‫ﺃﻋﻄﻴﺘﲏ ﺷﺮ ﻗﺴﻤﻴﻬﺎ ﻭﻓﺰﺕ ﲟﺎ ‪ ...‬ﻓﻴﻪ ﺍﻟﻔﻮﺍﺋﺪ ﻣﻦ ﻗﺮﺏ ﻭﻣﻦ ﺑﻌﺪ‬
‫ﻓﺎﺷﻜﺮ ﺇﳍﻚ ﻭﺍﻋﺬﺭﱐ ﻓﻘﺪ ﺻﺪﻳﺖ ‪ ...‬ﻗﺮﳛﱵ ﻣﻦ ﺯﻣﺎﻥ ﻣﻘﺮﻑ ﺗﻠﺪ‬
‫ﰒ ﺳﻌﻲ ﺑﺄﰊ ﺇﺳﺤﺎﻕ ﺇﱃ ﻋﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺣﱴ ﻗﺒﺾ ﻋﻠﻴﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻋﻄﺎﻧﺎ ﺃﻣﺎﻧﺎﹰ‪ ،‬ﻛﺘﺒﻪ ﺍﺑﻦ ﺑﻘﻴﺔ ﺑﻴﺪﻩ‪ ،‬ﻭﱂ ﻳﺴﺘﻘﺺ‬
‫ﺍﺑﻦ ﺑﻘﻴﺔ ﻋﻠﻴﻪ‪ ،‬ﳊﻖ ﻛﺎﻥ ﻗﺪ ﺃﻭﺟﺒﻪ ﻋﻠﻴﻪ‪ ،‬ﺃﻳﺎﻡ ﻛﻮﻥ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺑﺒﻊ ﻓﻜﺘﺐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﱃ ﺍﺑﻦ ﺑﻘﻴﺔ ﻣﻦ‬
‫ﺍﳊﺒﺲ‪:‬‬
‫ﺃﻻ ﻳﺎ ﻧﺼﲑ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻭﻟﺔ ﺍﻟﺬﻱ ‪ ...‬ﺭﺩﺩﺕ ﺇﻟﻴﻬﺎ ﺍﻟﻌﺰ‪ ،‬ﺇﺫ ﻓﺎﺕ ﺭﺩﻩ‬
‫ﺃﻳﻌﺠﺰﻙ ﺍﺳﺘﺨﻼﺹ ﻋﺒﺪﻙ ﺑﻌﺪ ﻣﺎ ‪ ...‬ﲣﻠﺼﺖ ﻣﻮﻻﻙ ﺍﻟﺬﻱ ﺃﻧﺖ ﻋﺒﺪﻩ؟‬
‫ﻭﻛﺘﺐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﱃ ﺍﳌﻄﻬﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺯﻳﺮ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻗﺪ ﻋﺮﺿﺖ ﻟﻪ ﺷﻜﺎﺓ‪:‬‬
‫ﻟﻮ ﺍﺳﺘﻄﻌﺖ ﺃﺧﺬﺕ ﻋﻠﺔ ﺟﺴﻤﻪ ‪ ...‬ﻓﻘﺮﻧﺘﻬﺎ ﻣﲏ ﺑﻌﻠﺔ ﺣﺎﱄ‬
 ‫ﻭﺟﻌﻠﺖ ﺻﺤﱵ ﺍﻟﱵ ﱂ ﺗﺼﻒ ﱄ ‪ ...‬ﺑﺪ ﹰﻻ ﻟﻪ ﻣﻦ ﺻﺤﺔ ﺍﻹﻗﺒﺎﻝ‬
‫ﻓﺘﻜﻮﻥ ﻋﻨﺪﻱ ﺍﻟﻌﻠﺘﺎﻥ ﻛﻼﳘﺎ ‪ ...‬ﻭﺍﻟﺼﺤﺘﺎﻥ ﻟﻪ ﺑﻐﲑ ﺯﻭﺍﻝ‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺼﺎﺑﺊ‪ ،‬ﻛﺘﺐ ﻭﺍﻟﺪﻱ ﺇﱃ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ‪ :‬ﻛﺎﻧﺖ ﺭﻗﻌﺘﻚ ﻳﺎ ﺳﻴﺪﻱ‪ ،‬ﻭﺻﻠﺖ‬
‫ﺇﱄ‪ ،‬ﻣﺸﺘﻤﻠﺔ ﻣﻦ ﻟﻄﻴﻒ ﺗﻔﻀﻠﻚ ﻭﺑﺮﻙ‪ ،‬ﻭﺃﻧﻴﻖ ﻧﻈﻤﻚ ﻭﻧﺜﺮﻙ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺷﻐﻠﲏ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻟﻪ‪ ،‬ﻭﺍﻻﺳﺘﺮﻭﺍﺡ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻜﺮﻳﺮ ﺍﻟﻄﺮﻑ ﰲ ﻣﺒﺎﻧﻴﻪ‪ ،‬ﻭﺍﻟﻔﻜﺮﺓ ﰲ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻋﻦ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﻹﺟﺎﺑﺔ ﻋﻨﻪ‪ ،‬ﰒ ﺗﻌﺎﻃﻴﺘﻬﺎ‪ ،‬ﻓﻮﺟﺪﺗﲏ ﺑﲔ‬
‫ﺣﺎﻟﺘﲔ‪ ،‬ﺇﻣﺎ ﺃﻭﺟﺰﺕ ﺇﳚﺎﺯﺍﹰ‪ ،‬ﻳﻈﻦ ﻣﻌﻪ ﺍﻟﺘﻘﺼﲑ‪ ،‬ﺃﻭ ﺃﻃﻠﺖ ﺇﻃﺎﻟﺔ‪ ،‬ﻳﻈﻬﺮ ﻣﻨﻬﺎ ﺍﻟﻘﺼﻮﺭ‪ ،‬ﻓﺮﺃﻳﺖ ﺃﻭﱃ ﺍﻷﻣﺮﻳﻦ‪،‬‬
‫ﺑﺬﻝ ﺍﳌﻤﻜﻦ‪ ،‬ﻭﺍﺳﺘﻨﻔﺎﺩ ﺍﺠﻤﻟﻬﻮﺩ‪ ،‬ﺑﻌﺪ ﺗﻘﺪﱘ ﺍﻹﻗﺮﺍﺭ ﻟﻚ‪ ،‬ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﻔﻀﻠﻚ‪.‬‬
‫ﻓﺴﺒﺤﺎﻥ ﺭﺏ ﻛﺮﱘ ﺣﺒﺎ ‪ ...‬ﻙ ﺑﻄﻮﻝ ﺍﻟﻠﺴﺎﻥ ﻭﻃﻮﻝ ﺍﻟﺒﻨﺎﻥ‬
‫ﻭﻭﻓﺎﻙ ﻣﻦ ﻓﻀﻞ ﺇﻧﻌﺎﻣﻪ ‪ ...‬ﻛﻤﺎ ﹰﻻ ﺗﻘﺼﺮ ﻋﻨﻪ ﺍﻷﻣﺎﱐ‬
‫ﻓﻤﺎ ﻛﻨﺖ ﺃﺣﺴﺐ ﺃﻥ ﺍﻟﺰﻣﺎ ‪ ...‬ﻥ ﻳﺰﺍﻥ ﲟﺜﻠﻚ ﻟﻮﻻ ﻋﻴﺎﱐ‬
‫ﻭﻣﻦ ﺧﻄﻪ‪ :‬ﺣﺪﺛﲏ ﻭﺍﻟﺪﻱ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﺭﺍﺳﻠﺖ ﺃﺑﺎ ﺍﻟﻄﻴﺐ ﺍﳌﺘﻨﱯ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﺃﻥ ﳝﺪﺣﲏ‬
‫ﻼ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺘﺠﺎﺭ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻗﻞ ﻟﻪ‪ :‬ﻭﺍﷲ‬
‫ﺑﻘﺼﻴﺪﺗﲔ‪ ،‬ﻭﺃﻋﻄﻴﻪ ﲬﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﻭﻭﺳﻄﺖ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﺭﺟ ﹰ‬
‫ﻣﺎ ﺭﺃﻳﺖ ﺑﺎﻟﻌﺮﺍﻕ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﳌﺪﺡ ﻏﲑﻙ‪ ،‬ﻭﻻ ﺃﻭﺟﺐ ﻋﻠﻲ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺃﺣﺪ ﻣﻦ ﺍﳊﻖ ﻣﺎ ﺃﻭﺟﺒﺖ‪ ،‬ﻭﺇﻥ ﺃﻧﺎ‬
‫ﻣﺪﺣﺘﻚ‪ ،‬ﺗﻨﻜﺮ ﻟﻚ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻳﻌﲏ ‪ -‬ﺃﺑﺎ ﳏﻤﺪ ﺍﳌﻬﻠﱯ‪ - ،‬ﻭﺗﻐﲑ ﻋﻠﻴﻚ‪ ،‬ﻷﻧﲏ ﱂ ﺃﻣﺪﺣﻪ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﻻ ﺗﺒﺎﱄ ﻫﺬﻩ‬
‫ﺍﳊﺎﻝ‪ ،‬ﻓﺄﻧﺎ ﺃﺟﻴﺒﻚ ﺇﱃ ﻣﺎ ﺍﻟﺘﻤﺴﺖ‪ ،‬ﻭﻣﺎ ﺃﺭﻳﺪ ﻣﻨﻚ ﻣﻨﺎﻻﹰ‪ ،‬ﻭﻻ ﻋﻦ ﺷﻌﺮﻱ ﻋﻮﺿﺎﹰ‪ ،‬ﻗﺎﻝ ﻭﺍﻟﺪﻱ‪ :‬ﻓﺘﻨﺒﻬﺖ ﻋﻠﻰ‬
‫ﻣﻮﺿﻊ ﺍﻟﻐﻠﻂ‪ ،‬ﻭﻋﻠﻤﺖ ﺃﻧﻪ ﻗﺪ ﻧﺼﺢ‪ ،‬ﻓﻠﻢ ﺃﻋﺎﻭﺩﻩ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻗﻮﻟﻪ‪:‬‬
‫ﺟﺮﺕ ﺍﳉﻔﻮﻥ ﺩﻣﺎﹰ‪ ،‬ﻭﻛﺄﺳﻲ ﰲ ﻳﺪﻱ ‪ ...‬ﺷﻮﻗﹰﺎ ﺇﱃ ﻣﻦ ﰿ ﰲ ﻫﺠﺮﺍﱐ‬
‫ﻓﺘﺨﺎﻟﻒ ﺍﻟﻔﻌﻼﻥ‪ ،‬ﺷﺎﺭﺏ ﻗﻬﻮﺓ ‪ ...‬ﻳﺒﻜﻲ ﺩﻣﺎﹰ‪ ،‬ﻭﺗﺸﺎﻛﻞ ﺍﻟﻠﻮﻧﺎﻥ‬

‫ﻓﻜﺄﻥ ﻣﺎ ﰲ ﺍﳉﻔﻦ ﻣﻦ ﻛﺄﺳﻲ ﺟﺮﻯ ‪ ...‬ﻭﻛﺄﻥ ﻣﺎ ﰲ ﺍﻟﻜﺄﺱ ﻣﻦ ﺃﺟﻔﺎﱐ‬

‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻼﺋﻢ ﺍﳌﻀﻴﻖ ﺻﺪﺭﻱ ‪ ...‬ﻻ ﺗﻠﻤﲏ ﻓﻜﺜﺮﺓ ﺍﻟﻠﻮﻡ ﺗﻐﺮﻱ‬
‫ﻗﺪ ﺃﻗﺎﻡ ﺍﻟﻘﻮﺍﻡ ﺣﺠﺔ ﻋﺸﻘﻲ ‪ ...‬ﻭﺃﺑﺎﻥ ﺍﻟﻌﺬﺍﺭ ﰲ ﺍﳊﺐ ﻋﺬﺭﻱ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﰲ ﻏﺎﻳﺔ ﺍﳉﻮﺩﺓ‪:‬‬
‫ﺣﺬﺭﺕ ﻗﻠﱯ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ ﺍﳍﻮﻯ ‪ ...‬ﳌﺎ ﺗﺒﺪﻝ ﺑﺎﻟﻨﺰﺍﻉ ﻧﺰﻭﻋﹰﺎ‬
‫ﻓﺄﺟﺎﺑﲏ ﻻ ﲣﺶ ﻣﲏ ﺑﻌﺪ ﻣﺎ ‪ ...‬ﺃﻓﻠﺖ ﻣﻦ ﺷﺮﻙ ﺍﻟﻐﺮﺍﻡ ﻭﻗﻮﻋﹰﺎ‬
‫ﺣﱴ ﺇﺫﺍ ﺩﺍﻉ ﺩﻋﺎﻩ ﺇﱃ ﺍﳍﻮﻯ ‪ ...‬ﺃﺻﻐﻰ ﺇﻟﻴﻪ ﺳﺎﻣﻌﹰﺎ ﻭﻣﻄﻴﻌﺎ‬
‫ﻛﺬﺑﺎﻟﺔ ﺃﲬﺪﻬﺗﺎ ﻓﻜﻤﺎ ﺩﻧﺎ ‪ ...‬ﻣﻨﻬﺎ ﺍﻟﻀﺮﺍﻡ ﺗﻌﻠﻘﺘﻪ ﺳﺮﻳﻌﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻣﺮﺿﺖ ﻣﻦ ﺍﳍﻮﻯ ﺣﱴ ﺇﺫﺍ ﻣﺎ ‪ ...‬ﺑﺪﺍ ﻣﺎ ﰊ ﻹﺧﻮﺍﱐ ﺍﳊﻀﻮﺭ‬
 ‫ﺗﻜﻨﻔﲏ ﺫﻭﻭ ﺍﻹﺷﻔﺎﻕ ﻣﻨﻬﻢ ‪ ...‬ﻭﻻﺫﻭﺍ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺑﺎﻟﻨﺬﻭﺭ‬
‫ﻭﻗﺎﻟﻮﺍ ﻟﻠﻄﺒﻴﺐ‪ :‬ﺃﺷﺮ ﻓﺈﻧﺎ ‪ ...‬ﻧﻌﺪﻙ ﻟﻠﻌﻈﻴﻢ ﻣﻦ ﺍﻷﻣﻮﺭ‬
‫ﻓﻘﺎﻝ ﺷﻔﺎﺅﻩ ﺍﻟﺮﻣﺎﻥ ﳑﺎ ‪ ...‬ﺗﻀﻤﻨﻪ ﺣﺸﺎﻩ ﻣﻦ ﺍﻟﺴﻌﲑ‬
‫ﻓﻘﻠﺖ ﳍﻢ‪ :‬ﺃﺻﺎﺏ ﺑﻐﲑ ﻗﺼﺪ ‪ ...‬ﻭﻟﻜﻦ ﺫﺍﻙ ﺭﻣﺎﻥ ﺍﻟﺼﺪﻭﺭ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﱃ ﺍﷲ ﺃﺷﻜﻮ ﻣﺎ ﻟﻘﻴﺖ ﻣﻦ ﺍﳍﻮﻯ ‪ ...‬ﲜﺎﺭﻳﺔ ﺃﻣﺴﻰ ﻬﺑﺎ ﺍﻟﻘﻠﺐ ﻳﻠﻬﺞ‬
‫ﺇﺫﺍ ﺍﻣﺘﺰﺟﺖ ﺃﻧﻔﺎﺳﻨﺎ ﺑﺎﻟﺘﺰﺍﻣﻨﺎ ‪ ...‬ﺗﻮﳘﺖ ﺃﻥ ﺍﻟﺮﻭﺡ ﺑﺎﻟﺮﻭﺡ ﳝﺰﺝ‬
‫ﻛﺄﱐ ﻭﻗﺪ ﻗﺒﻠﺘﻬﺎ ﺑﻌﺪ ﻫﺠﻌﺔ ‪ ...‬ﻭﻭﺟﺪﻱ ﻣﺎ ﺑﲔ ﺍﳉﻮﺍﻧﺢ ﻳﻠﻌﺞ‬
‫ﺃﺿﻔﺖ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺑﲔ ﺃﺿﻠﻌﻲ ‪ ...‬ﺑﺄﻧﻔﺎﺳﻬﺎ ﻧﻔﺴﹰﺎ ﺇﱃ ﺍﻟﺼﺪﺭ ﺗﻮﰿ‬
‫ﻓﺈﻥ ﻗﻴﻞ ﱄ ﺍﺧﺘﺮ ﺃﳝﺎ ﺷﺌﺖ ﻣﻨﻬﻤﺎ ‪ ...‬ﻓﺈﱐ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﳉﺪﻳﺪﺓ ﺃﺣﻮﺝ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﻗﻮﻝ‪ ،‬ﻭﻗﺪ ﺟﺮﺩﻬﺗﺎ ﻣﻦ ﺛﻴﺎﻬﺑﺎ ‪ ...‬ﻭﻋﺎﻧﻘﺘﻬﺎ ﻛﺎﻟﺒﺪﺭ ﰲ ﻟﻴﻠﺔ ﺍﻟﺘﻢ‬
‫ﻭﻗﺪ ﺁﳌﺖ ﺻﺪﺭﻱ ﻟﺸﺪﺓ ﺿﻤﻬﺎ ‪ ...‬ﻟﻘﺪ ﺟﱪﺕ ﻗﻠﱯ ﻭﺇﻥ ﺃﻭﻫﻨﺖ ﻋﻈﻤﻲ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﻥ ﳓﻦ ﻗﺴﻨﺎﻙ ﺑﺎﻟﻐﺼﻦ ﺍﻟﺮﻃﻴﺐ ﻓﻘﺪ ‪ ...‬ﺣﻔﻨﺎ ﻋﻠﻴﻚ ﺑﻪ ﻇﻠﻤﹰﺎ ﻭﻋﺪﻭﺍﻧﺎ‬
‫ﻷﻥ ﺃﺣﺴﻦ ﻣﺎ ﻧﻠﻘﺎﻩ ﻣﻜﺘﺴﻴﹰﺎ ‪ ...‬ﻭﺃﻧﺖ ﺃﺣﺴﻦ ﻣﺎ ﻧﻠﻘﺎﻙ ﻋﺮﻳﺎﻧﹰﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻓﺪﻳﺖ ﻣﻦ ﻻﺣﻆ ﻃﺮﻓﻬﺎ ‪ ...‬ﻣﻦ ﺟﻴﻔﺔ ﺍﻟﻨﺎﺱ ﺑﺘﺴﻠﻴﻤﺘﻪ‬
‫ﳌﺎ ﺭﺃﺕ ﺑﺪﺭ ﺍﻟﺪﺟﻰ ﺗﺎﺋﻬﹰﺎ ‪ ...‬ﻭﻏﺎﻇﻬﺎ ﺫﻟﻚ ﻣﻦ ﺷﻴﻤﺘﻪ‬
‫ﺳﺮﺕ ﻟﻪ ﺍﻟﱪﻗﻊ ﻣﻦ ﻭﺟﻬﻬﺎ ‪ ...‬ﻓﺮﺩﺕ ﺍﻟﺒﺪﺭ ﺇﱃ ﻗﻴﻤﺘﻪ‬
‫ﻭﻛﺘﺐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﱃ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﺃﰊ ﻧﺼﺮ ﺳﺎﺑﻮﺭ ﺃﺑﻦ ﺃﺭﺩﺷﲑ ﺟﻮﺍﺑﹰﺎ ﻋﻦ ﻛﺘﺎﺏ ﺇﻟﻴﻪ‪:‬‬
‫ﺃﺗﺘﲏ ﻋﻠﻰ ﺑﻌﺪ ﺍﳌﺪﻯ ﻣﻨﻚ ﻧﻌﻤﺔ ‪ ...‬ﺗﺸﺎﻛﻞ ﻣﺎ ﻗﺪﻣﺖ ﻣﻦ ﻧﻌﻢ ﻋﻨﺪﻱ‬
‫ﻛﺘﺎﺑﻚ ﻣﻄﻮﻳﹰﺎ ﻋﻠﻰ ﻛﻞ ﻣﻨﻪ ‪ ...‬ﳝﻦ ﻬﺑﺎ ﺍﳌﻮﱃ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‬
‫ﻓﻘﺒﻠﺖ ﺇﺟﻼ ﹰﻻ ﻟﻪ ﺍﻷﺭﺽ ﺳﺎﺟﺪﹰﺍ ‪ ...‬ﻭﻋﻔﺮﺕ‪ ،‬ﻗﺪﺍﻡ ﺍﻟﺮﺳﻮﻝ ﺑﻪ ﺧﺪﻱ‬
‫ﻭﻗﺎﺑﻠﺖ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻄﻮﻝ ﻭﺍﻟﻨﺪﻯ ‪ ...‬ﲟﺎ ﰲ ﻣﻦ ﺷﻜﺮ ﻋﻠﻴﻪ ﻭﻣﻦ ﲪﺪ‬
‫ﻭﻋﺎﻟﻴﺖ ﳓﻮ ﺍﻟﻌﺮﺵ ﻃﺮﰲ ﺑﺎﺳﻄﹰﺎ ‪ ...‬ﻳﺪﻱ ﺑﺪﻋﺎﺀ ﻗﺪ ﺑﺬﻟﺖ ﺑﻪ ﺟﻬﺪﻱ‬
‫ﻭﻛﻢ ﻟﻚ ﻋﻨﺪﻱ ﻣﻦ ﻳﺪ ﻗﺪ ﺣﻔﻈﺘﻬﺎ ‪ ...‬ﻭﱂ ﻳﻨﺴﻨﻴﻬﺎ ﻣﺎ ﺗﻄﺎﻭﻝ ﻣﻦ ﻋﻬﺪ‬
‫ﻭﻗﺎﻝ ﰲ ﻏﻼﻡ ﻟﻪ‪ ،‬ﺍﲰﻪ ﺭﺷﺪ ﺃﺳﻮﺩ‪:‬‬
‫ﻗﺪ ﻗﺎﻝ ﺭﺷﺪ ﻭﻫﻮ ﺃﺳﻮﺩ ﻟﻠﺬﻱ ‪ ...‬ﺑﺒﻴﺎﺿﻪ ﻳﻌﻠﻮ ﻋﻠﻮ ﺍﳊﺎﺋﻦ‬
‫ﻣﺎ ﻓﺨﺮ ﺧﺪﻙ ﺑﺎﻟﺒﻴﺎﺽ ﻭﻫﻞ ﺗﺮﻯ ‪ ...‬ﺃﻥ ﻗﺪ ﺃﻓﺪﺕ ﺑﻪ ﻣﺰﻳﺪ ﳏﺎﺳﻦ؟؟‬
‫ﻭﻟﻮ ﺃﻥ ﻣﲏ ﻓﻴﻪ ﺧﺎ ﹰﻻ ﺯﺍﻧﻪ ‪ ...‬ﻭﻟﻮ ﺃﻥ ﻣﻨﻪ ﰲ ﺧﺎ ﹰﻻ ﺷﺎﻧﲏ‬
 ‫ﻭﻟﻪ ﻓﻴﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻟﻚ ﻭﺟﻪ ﻛﺄﻥ ﳝﻨﺎﻱ ﺧﻂ ‪ ...‬ﺗﻪ ﺑﻠﻔﻆ ﲤﻠﻪ ﺁﻣﺎﱄ‬
‫ﻓﻴﻪ ﻣﻌﲎ ﻣﻦ ﺍﻟﺒﺪﻭﺭ ﻭﻟﻜﻦ ‪ ...‬ﻧﻔﻀﺖ ﺻﺒﻐﻬﺎ ﻋﻠﻴﻬﺎ ﺍﻟﻠﻴﺎﱄ‬
‫ﱂ ﻳﺸﻨﻚ ﺍﻟﺴﻮﺍﺩ ﺑﻞ ﺯﺍﺩ ﺣﺴﻨﹰﺎ ‪ ...‬ﺇﳕﺎ ﻳﻠﺒﺲ ﺍﻟﺴﻮﺍﺩ ﺍﳌﻮﺍﱄ‬
‫ﻭﻟﻪ ﰲ ﺍﻟﺒﻖ‪:‬‬
‫ﻭﻟﻴﻠﺔ ﱂ ﺃﺫﻕ ﻣﻦ ﺣﺮﻫﺎ ﻭﺳﻨﹰﺎ ‪ ...‬ﻛﺄﻥ ﰲ ﺟﻮﻫﺎ ﺍﻟﻨﲑﺍﻥ ﺗﺸﺘﻌﻞ‬
‫ﺃﺣﺎﻁ ﰊ ﻋﺴﻜﺮ ﻟﻠﺒﻖ ﺫﻭ ﳉﺐ ‪ ...‬ﻣﺎ ﻓﻴﻪ ﺇﻻ ﺷﺠﺎﻉ ﻓﺎﺗﻚ ﺑﻄﻞ‬
‫ﻣﻦ ﻛﻞ ﺷﺎﺋﻜﺔ ﺍﳋﺮﻃﻮﻡ ﻃﺎﻋﻨﺔ ‪ ...‬ﻻ ﲢﺠﺐ ﺍﻟﺴﺠﻒ ﻣﺴﺮﺍﻫﺎ ﻭﻻ ﺍﻟﻜﻠﻞ‬
‫ﻃﺎﻓﻮﺍ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺣﺮ ﺍﻟﺸﻤﺲ ﻳﻄﺒﺨﻨﺎ ‪ ...‬ﺣﱴ ﺇﺫﺍ ﺃﻧﻀﺠﺖ ﺃﺟﺴﺎﺩﻧﺎ ﺃﻛﻠﻮﺍ‬
‫ﻭﻗﺎﻝ ﻳﺬﻡ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺧﺮﺝ ﺇﻟﻴﻬﺎ ﻻﺳﺘﻴﻔﺎﺀ ﻣﺎﻝ ﺍﻟﺴﻠﻄﺎﻥ‪:‬‬
‫ﻟﻴﺲ ﻳﻐﻨﻴﻚ ﰲ ﺍﻟﺘﻄﻬﺮ ﺑﺎﻟﺒﺺ ‪ ...‬ﺭﺓ ﺇﻥ ﺣﺎﻧﺖ ﺍﻟﺼﻼﺓ ﺍﺟﺘﻬﺎﺩ‬
‫ﺇﻥ ﺗﻄﻬﺮﺕ ﻓﺎﳌﻴﺎﻩ ﺳﻼﺡ ‪ ...‬ﺃﻭ ﺗﻴﻤﻤﺖ ﻓﺎﻟﺼﻌﻴﺪ ﲰﺎﺩ‬
‫ﻭﻗﺎﻝ ﻋﻨﺪ ﺭﺣﻴﻠﻪ ﻋﻨﻬﺎ‪:‬‬

‫ﻼ ‪ ...‬ﻭﺃﻓﺌﺪﺓ ﺍﻟﻔﺘﻴﺎﻥ ﺣﺸﻮ ﺣﻘﺎﺋﱯ‬

‫ﺗﻮﻟﻴﺖ ﻋﻦ ﺃﺭﺽ ﺍﻟﺒﺼﲑﺓ ﺭﺍﺣ ﹰ‬
‫ﻣﻨﺎﺯﻝ ﺗﻘﺮﻱ ﺿﻴﻔﻬﺎ ﻛﻞ ﻟﻴﻠﺔ ‪ ...‬ﺑﺄﻣﺜﺎﻝ ﻏﺰﻻﻥ ﺍﻟﺼﺮﱘ ﺍﻟﺮﺑﺎﺋﺐ‬
‫ﺃﻗﻤﺖ ﻬﺑﺎ ﺳﻮﻕ ﺍﻟﺼﺒﺎ ﻭﺍﻟﻨﺪﻯ ﻣﻌﹰﺎ ‪ ...‬ﻟﻌﺎﺷﻘﺔ ﺣﲑﻯ ﻭﺣﲑﺍﻥ ﻻﻋﺐ‬
‫ﻓﻤﺎ ﺗﻈﻬﺮ ﺍﻷﺷﻮﺍﻕ ﺇﻻ ﺻﻨﺎﺋﻌﻲ ‪ ...‬ﻭﻻ ﺗﺴﺘﺮ ﺍﳉﺪﺭﺍﻥ ﺇﻻ ﺣﺒﺎﺋﱯ‬
‫ﻭﻗﺎﻝ‪ ،‬ﻭﻗﺪ ﻋﺘﺐ ﻋﻠﻰ ﺑﻌﺾ ﻭﻟﺪﻩ‪:‬‬
‫ﺃﺭﺿﻰ ﻋﻦ ﺍﺑﲏ ﺇﺫﺍ ﻣﺎ ﻋﻘﲏ ﺣﺬﺭﹰﺍ ‪ ...‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻐﻀﺐ ﺍﻟﺮﲪﻦ ﻣﻦ ﻏﻀﱯ‬
‫ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﱂ ﺍﺳﺘﺤﻘﻘﺖ ﻣﻦ ﻭﻟﺪﻱ ‪ ...‬ﺇﻗﺬﺍﺀ ﻋﻴﲏ ﻭﻗﺪ ﺃﻗﺮﺭﺕ ﻋﲔ ﺃﰊ؟‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺑﻌﺾ ﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﻳﻠﺘﻤﺲ ﻣﻨﻪ ﺇﺷﻐﺎﻝ ﺑﻌﺾ ﻭﻟﺪﻩ ﻭﺇﺟﺮﺍﺀ ﺭﺯﻕ ﻋﻠﻴﻪ‪:‬‬
‫ﻭﻣﺎ ﺃﻧﺎ ﺇﻻ ﺩﻭﺣﺔ ﻗﺪ ﻏﺮﺳﺘﻬﺎ ‪ ...‬ﻭﺳﻘﻴﺘﻬﺎ ﺣﱴ ﺗﺮﺍﺧﻰ ﻬﺑﺎ ﺍﳌﺪﻯ‬
‫ﻓﻠﻤﺎ ﺍﻗﺸﻌﺮ ﺍﻟﻌﻮﺩ ﻣﻨﻬﺎ ﻭﺻﻮﺣﺖ ‪ ...‬ﺃﺗﺘﻚ ﺑﺄﻏﺼﺎﻥ ﳍﺎ ﺗﻄﻠﺐ ﺍﻟﻨﺪﻯ‬
‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﻋﻠﻲ ﺍﶈﺴﻦ ﺍﺑﻨﻪ‪ ،‬ﺗﺴﻠﻴﺔ ﰲ ﺇﺣﺪﻯ ﻧﻜﺒﺎﺗﻪ‪:‬‬
‫ﻻ ﺗﺄﺱ ﻟﻠﻤﺎﻝ ﺇﻥ ﻏﺎﻟﺘﻪ ﻏﺎﺋﻠﺔ ‪ ...‬ﻓﻔﻲ ﺣﻴﺎﺗﻚ ﻣﻦ ﻓﻘﺪ ﺍﻟﻠﻬﻰ ﻋﻮﺽ‬
‫ﺇﺫ ﺃﻧﺖ ﺟﻮﻫﺮﻧﺎ ﺍﻷﻋﻠﻰ ﻭﻣﺎ ﲨﻌﺖ ‪ ...‬ﻳﺪﺍﻙ ﻣﻦ ﻃﺎﺭﻑ ﺃﻭ ﺗﺎﻟﺪ ﻋﺮﺽ‬
‫ﻭﺃﺟﺎﺑﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪:‬‬
‫ﻳﺎ ﺩﺭﺓ ﺃﻧﺎ ﻣﻦ ﺩﻭﻥ ﺍﻟﻮﺭﻯ ﺻﺪﻑ ‪ ...‬ﳍﺎ ﺃﻗﻴﻬﺎ ﺍﳌﻨﺎﻳﺎ ﺣﲔ ﺗﻌﺘﺮﺽ‬
‫ﻗﺪ ﻗﻠﺖ ﻟﻠﺪﻫﺮ‪ ،‬ﻗﻮ ﹰﻻ ﻛﺎﻥ ﻣﺼﺪﺭﻩ ‪ ...‬ﻋﻦ ﻧﻴﺔ ﱂ ﻳﺸﺐ ﺇﺧﻼﺻﻬﺎ ﻣﺮﺽ‪:‬‬
‫ﺩﻉ ﺍﶈﺴﻦ ﳛﻴﺎ‪ ،‬ﻓﻬﻮ ﺟﻮﻫﺮﺓ ‪ ...‬ﺟﻮﺍﻫﲑ ﺍﻷﺭﺽ ﻃﺮﺍ ﻋﻨﺪﻫﺎ ﻋﺮﺽ‬
‫ﻭﺍﻟﻨﻔﺲ ﱄ ﻋﻮﺽ ﻋﻤﺎ ﺃﺻﺒﺖ ﺑﻪ ‪ ...‬ﻭﺇﻥ ﺃﺻﺒﺖ ﺑﻨﻔﺴﻲ ﻓﻬﻮ ﱄ ﻋﻮﺽ‬
‫ﺃﺗﺮﻛﻪ ﱄ ﻭﺃﺧﺎﻩ‪ ،‬ﰒ ﺧﺬ ﺳﻠﱯ ‪ ...‬ﻭﻣﻬﺠﱵ‪ ،‬ﻓﻬﻤﺎ ﻣﻐﺰﺍﻱ ﻭﺍﻟﻐﺮﺽ‬
‫ﻭﻗﺎﻝ ﳝﺪﺡ ﺍﳌﻬﻠﱯ‪:‬‬
‫ﻭﻛﻢ ﻣﻦ ﻳﺪ ﺑﻴﻀﺎﺀ ﺣﺎﺯﺕ ﲨﺎﳍﺎ ‪ ...‬ﻳﺪ ﻟﻚ ﻻ ﺗﺴﻮﺩ ﺇﻻ ﻣﻦ ﺍﻟﻨﻘﺲ‬
‫ﺇﺫﺍ ﺭﻗﺸﺖ ﺑﻴﺾ ﺍﻟﺼﺤﺎﺋﻒ ﺧﻠﺘﻬﺎ ‪ ...‬ﺗﻄﺮﺯ ﺑﺎﻟﻈﻠﻤﺎﺀ ﺃﺭﺩﻳﺔ ﺗﺸﻤﺲ‬
‫ﻭﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﻓﺼﺪ ﻣﻦ ﻏﲑ ﻋﻠﺔ‪:‬‬
‫ﳍﺠﺖ ﳝﻴﻨﻚ ﺑﺎﻟﻨﺪﻯ‪ ،‬ﻓﺒﻨﺎﻬﻧﺎ ‪ ...‬ﺃﺑﺪﹰﺍ ﻳﻔﻴﺾ ﺣﱴ ﺍﻟﻌﻔﺎﺓ ﻋﻄﺎﺀ‬
‫ﺣﱴ ﻓﺼﺪﺕ‪ ،‬ﻭﻣﺎ ﲜﺴﻤﻚ ﻋﻠﺔ ‪ ...‬ﻛﻴﻤﺎ ﺗﺴﺒﺐ ﻟﻠﻄﺒﻴﺐ ﺣﺒﺎﺀ‬
‫ﻭﻟﻘﺪ ﺃﺭﻗﺖ ﺩﻣﹰﺎ ﺯﻛﻴﹰﺎ ﻣﻦ ﻳﺪ ‪ ...‬ﺣﻘﻨﺖ‪ ،‬ﺑﻴﺪﻱ ﺍﻷﻣﻮﺭ‪ ،‬ﺩﻣﺎﺀ‬
‫ﳚﺮﻱ ﺍﻟﻌﻼ ﰲ ﻋﺮﻗﻪ ﺟﺮﻱ ﺍﻟﻨﺪﻯ ‪ ...‬ﰲ ﻋﻮﺩﻩ‪ ،‬ﻓﻬﻮ ﺍﻟﻠﺒﺎﺏ ﺻﻔﺎﺀ‬
‫ﻟﻮ ﻳﻘﺪﺭ ﺍﻷﺣﺮﺍﺭ ﺣﲔ ﺃﺭﻗﺘﻪ ‪ ...‬ﺟﻌﻠﻮﺍ ﻟﻪ ﺣﺐ ﺍﻟﻘﻠﻮﺏ ﻭﻋﺎﺀ‬
‫ﻓﺎﻧﻌﻢ ﻭﻋﺶ ﰲ ﺻﺤﺔ ﻭﺳﻼﻣﺔ ‪ ...‬ﲢﻴﻲ ﺍﻟﻮﱃ ﻭﺗﻜﺒﺖ ﺍﻷﻋﺪﺍﺀ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﻓﻴﻪ‪:‬‬
‫ﻻ ﲢﺴﺐ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﺃﻭﺗﻴﺘﻪ ‪ ...‬ﻳﻔﻀﻲ‪ ،‬ﻭﺇﻥ ﻃﺎﻝ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺇﱃ ﻣﺪﻯ‬
‫ﻛﺎﻟﺪﻭﺡ ﰲ ﺃﻓﻖ ﺍﻟﺴﻤﺎﺀ ﻓﺮﻭﻋﻪ ‪ ...‬ﻭﻋﺮﻭﻗﻪ ﻣﺘﻮﳉﺎﺕ ﰲ ﺍﻟﻨﺪﻯ‬
‫ﰲ ﻛﻞ ﻋﺎﻡ ﻳﺴﺘﺠﺪ ﺷﺒﻴﺒﺔ ‪ ...‬ﻓﻴﻌﻮﺩ ﻣﺎﺀ ﺍﻟﻌﻮﺩ ﻓﻴﻪ ﻛﻤﺎ ﺑﺪﺍ‬
‫ﺣﱴ ﻛﺄﻧﻚ ﺩﺍﺋﺮ ﰲ ﺣﻠﻘﺔ ‪ ...‬ﻓﻠﻜﻴﺔ ﰲ ﻣﻨﺘﻬﺎﻫﺎ ﺍﳌﺒﺘﺪﺍ‬
‫ﻭﻟﻪ ﰲ ﺍﺑﻦ ﺳﻌﺪﺍﻥ‪:‬‬
‫ﻭﻣﺎ ﺯﻟﺖ ﻣﻦ ﻗﺒﻞ ﺍﻟﻮﺯﺍﺭﺓ ﺟﺎﺑﺮﻱ ‪ ...‬ﻓﻜﻦ ﺭﺍﺋﺸﻲ‪ ،‬ﺇﺫ ﺃﻧﺖ ﻧﺎﻩ ﻭﺁﻣﺮ‬
‫ﺃﻣﻨﺖ ﺑﻚ ﺍﶈﺬﻭﺭ‪ ،‬ﺇﺫ ﻛﻨﺖ ﺷﺎﻓﻌﹰﺎ ‪ ...‬ﻓﺒﻠﻐﲏ ﺍﳌﺄﻣﻮﻝ ﺇﺫ ﺃﻧﺖ ﻗﺎﺩﺭ‬
‫ﻟﻌﻤﺮﻱ‪ ،‬ﻟﻘﺪ ﻧﻠﺖ ﺍﳌﲎ ﺑﻚ ﻛﻠﻬﺎ ‪ ...‬ﻭﻃﺮﰲ ﺇﱃ ﻧﻴﻞ ﺍﳌﲎ ﺑﻚ ﻧﺎﻇﺮ‬
‫ﻋﻜﺲ ﻗﻮﻝ ﺍﳌﻬﻠﱯ‪:‬‬
‫ﺑﻠﻐﺖ ﺍﻟﺬﻱ ﻗﺪ ﻛﻨﺖ ﺁﻣﻠﻪ ﺑﻜﻢ ‪ ...‬ﻭﺇﻥ ﻛﻨﺖ ﱂ ﺃﺑﻠﻎ ﻟﻜﻢ ﻣﺎ ﺃﺅﻣﻞ‬
‫ﻭﻟﻪ ﺇﱃ ﺍﻟﺼﺎﺣﺐ‪:‬‬
‫ﳌﺎ ﻭﺿﻌﺖ ﺻﺤﻴﻔﱵ ‪ ...‬ﰲ ﺑﻄﻦ ﻛﻒ ﺭﺳﻮﳍﺎ‬
‫ﻗﺒﻠﺘﻬﺎ ﻟﺘﻤﺴﻬﺎ ‪ ...‬ﳝﻨﺎﻙ ﻋﻨﺪ ﻭﺻﻮﳍﺎ‬
‫ﻭﺗﻮﺩ ﻋﻴﲏ ﺃﻬﻧﺎ ﺍﻕ ‪ ...‬ﺗﺮﻧﺖ ﺑﺒﻌﺾ ﻓﺼﻮﳍﺎ‬
‫ﺣﱴ ﺗﺮﻯ ﰲ ﻭﺟﻬﻚ ﺍﻝ ‪ ...‬ﻣﻴﻤﻮﻥ ﻏﺎﻳﺔ ﺳﺆﳍﺎ‬
‫ﻭﻗﺎﻝ ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻳﻮﺳﻒ‪:‬‬
‫ﺃﺑﻮ ﻗﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻳﻮﺳﻒ ‪ ...‬ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﻠﻴﺎﺀ ﻋﲔ ﺗﺮﺍﻗﺒﻪ‬
‫ﺭﻭﻯ ﻭﺭﻋﻰ ﳌﺎ ﺭﻭﻯ ﻗﻮﻝ ﻗﺎﺋﻞ ‪ " ...‬ﻭﺷﺒﻊ ﺍﻟﻔﱴ ﻟﺆﻡ ﺇﺫﺍ ﺟﺎﻉ ﺻﺎﺣﺒﻪ "‬
 ‫ﻭﻟﻪ ﻬﺗﻨﺌﺔ ﺑﺎﻟﻌﻴﺪ‪:‬‬
‫ﻳﺎ ﺳﻴﺪﹰﺍ ﺃﺿﺤﻰ ﺍﻟﺰﻣﺎ ‪ ...‬ﻥ ﺑﺄﺳﺮﻩ ﻣﻨﻪ ﺭﺑﻴﻌﺎ‬
‫ﺃﻳﺎﻡ ﺩﻫﺮﻙ ﱂ ﺗﺰﻝ ﻟﻠﻨﺎﺱ ﺃﻋﻴﺎﺩﹰﺍ ﲨﻴﻌﺎ‬
‫ﺣﱴ ﻷﻭﺷﻚ ﺑﻴﻨﻬﺎ ‪ ...‬ﻋﻴﺪ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻳﻀﻴﻌﺎ‬
‫ﻓﺎﺳﻠﻢ ﻟﻨﺎ‪ .‬ﻣﺎ ﺃﺷﺮﻗﺖ ‪ ...‬ﴰﺲ ﻋﻠﻰ ﺃﻓﻖ ﻃﻠﻮﻋﺎ‬
‫ﻭﺍﺳﻌﺪ ﺑﻌﻴﺪ ﻣﺎ ﻳﺰﺍ ‪ ...‬ﻝ ﺇﻟﻴﻚ ﻣﻌﺘﻘﺪﹰﺍ ﺭﺟﻮﻋﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﻳﻬﻨﺊ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺑﺎﻷﺿﺤﻰ‪:‬‬

‫ﺻﻞ ﻳﺎ ﺫﺍ ﺍﻟﻌﻼ ﻟﺮﺑﻚ ﻭﺍﳓﺮ ‪ ...‬ﻛﻞ ﺿﺪ ﻭﺷﺎﻧﺊ ﻟﻚ ﺃﺑﺘﺮ‬

‫ﺃﻧﺖ ﺃﻋﻠﻰ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺃﺿﺎﺡ ‪ ...‬ﻳﻚ ﻗﺮﻭﻣﹰﺎ ﻣﻦ ﺍﳉﻤﺎﻟﺔ ﺗﻌﻘﺮ‬
‫ﺑﻞ ﻗﺮﻭﻣﹰﺎ ﻣﻦ ﺍﳌﻠﻮﻙ ﺫﻭﻱ ﺍﻟﺴﻮ ‪ ...‬ﺩﺩ ﺗﻴﺠﺎﻬﻧﺎ ﺃﻣﺎﻣﻚ ﺗﻨﺜﺮ‬
‫ﻛﻠﻤﺎ ﺧﺮ ﺳﺎﺟﺪﹰﺍ ﻟﻚ ﺭﺃﺱ ‪ ...‬ﻣﻨﻬﻢ‪ ،‬ﻗﺎﻝ ﺳﻴﻔﻚ‪ :‬ﺍﷲ ﺃﻛﱪ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﳌﺎ ﺭﺃﻳﺖ ﺍﷲ ﻳﻬﺪﻱ ﻭﺧﻠﻘﻪ ‪ ...‬ﲡﺎﺳﺮﺕ ﻭﺍﺳﺘﻔﺮﻏﺖ ﺟﻬﺪ ﺟﻬﻴﺪ‬
‫ﻓﻜﺎﻥ ﺍﺣﺘﻔﺎﱄ ﰲ ﺍﳍﺪﻳﺔ ﺩﺭﳘﹰﺎ ‪ ...‬ﻳﻄﲑ ﻋﻠﻰ ﺍﻷﻧﻔﺎﺱ ﻳﻮﻡ ﺭﻛﻮﺩ‬
‫ﻭﺟﺰﺀﹰﺍ ﻟﻄﻴﻔﹰﺎ ﺫﺭﻋﻪ ﺫﺭﻉ ﳏﺒﺴﻲ ‪ ...‬ﻭﺗﻘﻴﻴﺪﻩ ﺑﺎﻟﺸﻜﻞ ﻣﺜﻞ ﻗﻴﻮﺩﻱ‬
‫ﺃﻻﻃﻒ ﻣﻮﻻﻧﺎ‪ ،‬ﻭﻛﺎﳌﺎﺀ ﻃﺒﻌﻪ ‪ ...‬ﺗﺴﻠﺴﻞ ﻣﻦ ﻋﺬﺏ ﺍﻟﻨﻄﺎﻑ ﺑﺮﻭﺩ‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﻧﺼﺮ ﺳﺎﺑﻮﺭ ﺑﻦ ﺃﺭﺩﺷﲑ‪ ،‬ﻭﻗﺪ ﺃﻋﻴﺪ ﺇﱃ ﺍﻟﻮﺯﺍﺭﺓ‪:‬‬
‫ﻗﺪ ﻛﻨﺖ ﻃﻠﻘﺖ ﺍﻟﻮﺯﺍﺭﺓ ﺑﻌﺪ ﻣﺎ ‪ ...‬ﺯﻟﺖ ﻬﺑﺎ ﻗﺪﻡ ﻭﺳﺎﺀ ﺻﻨﻴﻌﻬﺎ‬
‫ﻓﻐﺪﺕ ﺑﻐﲑﻙ ﺗﺴﺘﺤﻞ ﺿﺮﻭﺭﺓ ‪ ...‬ﻛﻴﻤﺎ ﳛﻞ ﺇﱃ ﺫﺭﺍﻙ ﺭﺟﻮﻋﻬﺎ‬
‫ﻭﺍﻵﻥ ﺁﻟﺖ ﰒ ﺁﻟﺖ ﺣﻠﻔﺔ ‪ ...‬ﺃﻻ ﻳﺒﻴﺖ ﺳﻮﺍﻙ ﻭﻫﻮ ﺿﺠﻴﻌﻬﺎ‬
‫ﻭﻟﻪ ﻳﻬﺠﻮ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺑﺢ ﺍﻟﺬﻱ ﻳﺘﺼﺪﻯ ‪ ...‬ﺑﻘﺒﻴﺢ ﻳﻘﻮﻟﻪ ﳉﻮﺍﰊ‬
‫ﻻ ﺗﺆﻣﻞ ﺃﱐ ﺃﻗﻮﻝ ﻟﻚ‪ :‬ﺍﺧﺴﺄ ‪ ...‬ﻟﺴﺖ ﺃﺳﺨﻮ ﻬﺑﺎ ﻟﻜﻞ ﺍﻟﻜﻼﺏ‬
‫ﻭﻟﻪ ﻳﻬﺠﻮ‪:‬‬
‫ﻭﺭﺍﻛﺐ ﻓﻮﻕ ﻃﺮﻑ ‪ ...‬ﻛﺄﻧﻪ ﻓﻮﻕ ﻃﺮﰲ‬
‫ﻟﻪ ﻗﺬﺍﻝ ﻣﺘﲔ ‪ ...‬ﳚﻞ ﻋﻦ ﻛﻞ ﻭﺻﻒ‬
‫ﻳﺬﻭﺏ ﺷﻮﻗﹰﺎ ﺇﻟﻴﻪ ‪ ...‬ﻧﻌﻠﻲ ﻭﺧﻔﻲ ﻭﻛﻔﻲ‬
‫ﻭﻟﻪ ﻳﻬﺠﻮ‪:‬‬
‫ﻳﺒﺪﻱ ﺍﻟﻠﻮﺍﻁ ﻣﻐﺎﻟﻄﺎﹰ‪ ،‬ﻭﻋﺠﺎﻧﻪ ‪ ...‬ﺃﺑﺪﹰﺍ ﻷﻋﺮﺍﺩ ﺍﻟﻮﺭﻯ ﻣﺴﺘﻬﺪﻑ‬
‫ﻓﻜﺄﻧﻪ ﺛﻌﺒﺎﻥ ﻣﻮﺳﻰ ﺇﺫ ﻏﺪﺍ ‪ ...‬ﳊﺒﺎﳍﻢ ﻭﻋﺼﻴﻬﻢ ﻳﺘﻠﻘﻒ‬
 ‫ﻭﻟﻪ ﻳﺼﻒ ﺍﻟﺸﻌﺮ‪:‬‬
‫ﻟﻘﺪ ﺷﺎﻥ ﺷﺄﻥ ﺍﻟﺸﻌﺮ ﻗﻮﻡ ﻛﻼﻣﻬﻢ ‪ ...‬ﺇﺫﺍ ﻧﻈﻤﻮﺍ ﺷﻌﺮﹰﺍ ﻣﻦ ﺍﻟﺜﻠﺞ ﺃﺑﺮﺩ‬
‫ﻓﻴﺎ ﺭﺏ ﺇﻥ ﱂ ﻬﺗﺪﻫﻢ ﻟﺼﻮﺍﺑﻪ ‪ ...‬ﻓﺄﺿﻠﻠﻬﻢ ﻋﻦ ﻭﺯﻥ ﻣﺎ ﱂ ﳚﻮﺩﻭﺍ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﺫﺍ ﲨﻌﺖ ﺑﲔ ﺍﻣﺮﺃﻳﻦ ﺻﻨﺎﻋﺔ ‪ ...‬ﻓﺄﺣﺒﺒﺖ ﺃﻥ ﺗﺪﺭﻱ ﺍﻟﺬﻱ ﻫﻮ ﺃﺣﺬﻕ‬
‫ﻓﻼ ﺗﺘﻔﻘﺪ ﻣﻨﻬﻤﺎ ﻏﲑ ﻣﺎ ﺟﺮﺕ ‪ ...‬ﺑﻪ ﳍﻤﺎ ﺍﻷﺭﺯﺍﻕ ﺣﲔ ﺗﻔﺮﻕ‬
‫ﻓﺤﻴﺚ ﻳﻜﻮﻥ ﺍﻟﻨﻘﺺ‪ ،‬ﻓﺎﻟﺮﺯﻕ ﻭﺍﺳﻊ ‪ ...‬ﻭﺣﻴﺚ ﻳﻜﻮﻥ ﺍﻟﻔﻀﻞ‪ ،‬ﻓﺎﻟﺮﺯﻕ ﺿﻴﻖ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻛﻞ ﺍﻟﻮﺭﻯ ﻣﻦ ﻣﺴﻠﻢ ﻭﻣﻌﺎﻫﺪ ‪ ...‬ﻟﻠﺪﻳﻦ ﻣﻨﻪ ﻓﻴﻚ ﺃﻋﺪﻝ ﺷﺎﻫﺪ‬
‫ﻓﺈﺫﺍ ﺭﺁﻙ ﺍﳌﺴﻠﻤﻮﻥ ﺗﻴﻘﻨﻮﺍ ‪ ...‬ﺣﻮﺭ ﺍﳉﻨﺎﻥ ﻟﺪﻯ ﺍﻟﻨﻌﻴﻢ ﺍﳋﺎﻟﺪ‬
‫ﻭﺇﺫﺍ ﺭﺃﻯ ﻣﻨﻚ ﺍﻟﻨﺼﺎﺭﻯ ﻇﺒﻴﺔ ‪ ...‬ﺗﻌﻄﻮ ﺑﺒﺪﺭ ﻓﻮﻕ ﻏﺼﻦ ﻣﺎﺋﺪ‬
‫ﺃﺛﻨﻮﺍ ﻋﻠﻰ ﺗﺜﻠﻴﺜﻬﻢ ﻭﺍﺳﺘﺸﻬﺪﻭﺍ ‪ ...‬ﺑﻚ ﺇﺫ ﲨﻌﺖ ﺛﻼﺛﺔ ﰲ ﻭﺍﺣﺪ‬
‫ﻭﺇﺫﺍ ﺍﻟﻴﻬﻮﺩ ﺭﺃﻭﺍ ﺟﺒﻴﻨﻚ ﻻﻣﻌﹰﺎ ‪ ...‬ﻗﺎﻟﻮﺍ ﻟﺪﺍﻓﻊ ﺩﻳﻨﻬﻢ ﻭﺍﳉﺎﺣﺪ‬
‫ﻫﺬﺍ ﺳﻨﺎ ﺍﻟﺮﲪﻦ ﺣﲔ ﺃﺑﺎﻧﻪ ‪ ...‬ﻟﻜﻠﻴﻤﻪ ﻣﻮﺳﻰ ﺍﻟﻨﱯ ﺍﻟﻌﺎﺑﺪ‬
‫ﻭﻳﺮﻯ ﺍﺠﻤﻟﻮﺱ ﺿﻴﺎﺀ ﻭﺟﻬﻚ ﻓﻮﻗﻪ ‪ ...‬ﻣﺴﻮﺩ ﻓﺮﻉ ﻛﺎﻟﻈﻼﻡ ﺍﻟﺮﺍﻛﺪ‬
‫ﻓﺘﻘﻮﻡ ﺑﲔ ﻇﻼﻡ ﺫﺍﻙ ﻭﻧﻮﺭ ﺫﺍ ‪ ...‬ﺣﺠﺞ ﺃﻋﺪﻭﻫﺎ ﻟﻜﻞ ﻣﻌﺎﻧﺪ‬
‫ﺃﺻﺒﺖ ﴰﺴﻬﻢ‪ ،‬ﻓﻜﻢ ﻟﻚ ﻓﻴﻬﻢ ‪ ...‬ﻣﻦ ﺭﺍﻛﻊ ﻋﻨﺪ ﺍﻟﻈﻼﻡ ﻭﺳﺎﺟﺪ‬
‫ﻭﺍﻟﺼﺎﺑﺌﻮﻥ ﻳﺮﻭﻥ ﺃﻧﻚ ﻓﺮﺩﺓ ‪ ...‬ﰲ ﺍﳊﺴﻦ ﺇﻗﺮﺍﺭﹰﺍ ﻟﻔﺮﺩ ﻣﺎﺟﺪ‬
‫ﻛﺎﻟﺰﻫﺮﺓ ﺍﻟﺰﻫﺮﺍﺀ ﺃﻧﺖ ﻟﺪﻳﻬﻢ ‪ ...‬ﻣﺴﻌﻮﺩﺓ ﺑﺎﳌﺸﺘﺮﻱ ﻭﻋﻄﺎﺭﺩ‬
‫ﻓﻌﻠﻰ ﻳﺪﻳﻚ ﲨﻴﻌﻬﻢ ﻣﺴﺘﺒﺼﺮ ‪ ...‬ﰲ ﺍﻟﺪﻳﻦ ﻣﻦ ﻏﺎﻭﻱ ﺍﻟﺴﺒﻴﻞ ﻭﺭﺍﺷﺪ‬
‫ﺃﺻﻠﺤﺘﻬﻢ ﻭﻗﺘﻠﺘﲏ ﻓﺘﺮﻛﺘﲏ ‪ ...‬ﻣﻦ ﺑﻴﻨﻬﻢ ﺃﺳﻌﻰ ﺑﺪﻳﻦ ﻓﺎﺳﺪ‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﻋﻠﻲ ﺍﶈﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﻼﻝ ﺍﻟﺼﺎﺑﺊ‪ ،‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻜﺮﺓ‬
‫ﺍﳍﺎﴰﻲ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻋﺎﻧﲏ ﻭﺍﻟﺪﻙ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﻫﻼﻝ ﰲ ﻫﺠﺎﺋﻲ‪ ،‬ﲬﺮﺓ ﺍﺠﻤﻟﻨﻮﻧﺔ ﺑﺎﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ‪،‬‬
‫ﻓﻤﻦ ﺫﻟﻚ‪:‬‬
‫ﳋﻤﺮﺓ ﻋﻨﺪﻱ ﺣﺪﻳﺚ ﻳﻄﻮﻝ ‪ ...‬ﺭﺃﺗﲏ ﺃﺑﻮﻝ‪ ،‬ﻓﻜﺎﺩﺕ ﺗﺒﻮﻝ‬
‫ﻭﻗﺎﻟﺖ‪ :‬ﺗﻘﻮﻝ ﺑﻨﺎ ﻳﺎ ﻓﱴ ‪ ...‬ﻓﻘﻠﺖ‪ ،‬ﻭﺃﺩﻟﻴﺖ‪ :‬ﱂ ﻻ ﺃﻗ ﻮﻝ؟‬
‫ﻓﻠﻤﺎ ﻬﻧﻀﺖ ﺃﺗﺘﲏ ﺭﻗﺎﻉ ‪ ...‬ﻭﺟﺎﺀﺕ ﻫﺪﺍﻳﺎ ﻭﻭﺍﰲ ﺭﺳﻮﻝ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻼ ﻓﻴﻪ ﻣﻦ ﻫﺠﲑ ﻭﺣﺮ‬ ‫ﻧﺎﻡ ﺇﻳﺮﻯ‪ ،‬ﻭﻗﺪ ﺗﻮﰿ ﻓﻴﻬﺎ ‪ ...‬ﻗﺎﺋ ﹰ‬
‫ﺑﻴﺖ ﺧﻴﺶ ﰲ ﺑﺮﺩﻩ ﻭﻧﺪﺍﻩ ‪ ...‬ﺳﺠﻔﺖ ﺩﻭﻧﻪ ﺷﺮﳛﺔ ﺑﻈﺮ‬
 ‫ﻧﻌﻢ ﻣﺴﺘﱪﺩ ﺍﻟﻐﺮﺍﻣﻴﻞ ﻟﻮﻻ ‪ ...‬ﺃﻧﻪ ﻣﻨﱳ ﺧﺒﻴﺚ ﺍﳌﻘﺮ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‪:‬‬

‫ﺃﻻ ﻫﻞ ﻗﺎﺋﻞ ﻣﲏ ﳋﻤﺮﻩ‪ ... :‬ﻓﻘﺪﺗﻚ‪ ،‬ﻛﻞ ﺷﻲﺀ ﻣﻨﻚ ﻋﱪﻩ‬

‫ﺃﻻ ﻛﻞ ﺍﻟﻨﻮﻯ ﰲ ﺍﻟﺒﺴﺮ ﳜﻔﻰ ‪ ...‬ﻭﻗﺪ ﺃﺧﻔﺖ ﻧﻮﺍﺗﻚ ﻛﻞ ﺑﺴﺮﻩ‬
‫ﺇﺫﺍ ﻭﺭﺩﺗﻚ ﻓﻴﺸﺔ ﺫﻱ ﲨﺎﻡ ‪ ...‬ﺗﺮﻑ ﻧﻀﺎﺭﺓ ﻭﺗﺮﻭﻕ ﲪﺮﻩ‬
‫ﺗﻮﻟﺖ ﻋﻨﻚ ﺻﻔﺮﺍﺀ ﺍﻟﻨﻮﺍﺣﻲ ‪ ...‬ﻋﻠﻴﻬﺎ ﻣﻦ ﺛﻴﺎﺏ ﺣﺸﺎﻙ ﺻﺪﺭﻩ‬
‫ﻓﺘﺪﺧﻞ ﻭﻫﻲ ﻓﻴﺸﺔ ﺟﻴﺴﻮﺍﻥ ‪ ...‬ﻭﲣﺮﺝ ﻭﻫﻲ ﻛﺎﻟﱪﱐ ﺻﻔﺮﻩ‬
‫ﻭﻣﻦ ﺧﻂ ﺃﰊ ﻋﻠﻲ ﺍﶈﺴﻦ ﺣﺪﺛﲏ ﺍﻟﺴﺮﻱ ﺍﺑﻦ ﺃﲪﺪ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺮﻓﺎﺀ ﻗﺎﻝ ﺃﻧﺸﺪﱐ ﻭﺍﻟﺪﻙ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻣﺎﺯﻟﺖ ﰲ ﺳﻜﺮﻱ ﺃﳌﻊ ﻛﻔﻬﺎ ‪ ...‬ﻭﺫﺭﺍﻋﻬﺎ ﺑﺎﻟﻘﺮﺹ ﻭﺍﻵﺛﺎﺭ‬
‫ﺣﱴ ﺗﺮﻛﺖ ﺃﺩﳝﻬﺎ ﻭﻛﺄﳕﺎ ‪ ...‬ﻏﺮﺱ ﺍﻟﺒﻨﻔﺴﺞ ﻣﻨﻪ ﰲ ﺍﳉﻤﺎﺭ‬
‫ﻭﺃﺧﺬﺕ ﻫﺬﺍ ﺍﳌﻌﲎ ﻓﻘﻠﺖ‪:‬‬
‫ﺃﺣﺒﺐ ﺇﱄ ﺑﻔﺘﻴﺔ ﻧﺎﺩﻣﺘﻬﻢ ‪ ...‬ﺑﲔ ﺍﶈﻠﺔ ﻭﺍﻟﻘﺒﺎﺏ ﺍﻟﺒﻴﺾ‬
‫ﻣﻦ ﻛﻞ ﳏﺾ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻌﺮﻕ ‪ ...‬ﰲ ﺍﳋﺮﻣﻴﺔ ﺑﺎﻟﻌﺪﻱ ﻋﺮﻳﺾ‬
‫ﻭﲰﻮﺍ ﺍﻷﻛﻒ ﲞﻀﺮﺓ ﻓﻜﺄﳕﺎ ‪ ...‬ﻏﺮﺳﻮﺍ ﻬﺑﺎ ﺍﻟﺮﳛﺎﻥ ﰲ ﺍﻹﻏﺮﻳﺾ‬
‫ﻭﻣﻦ ﺧﻄﻪ ﻷﰊ ﺍﳊﺴﻦ ﺑﻦ ﺳﻜﺮﺓ ﺍﳍﺎﴰﻲ‪ ،‬ﻣﻦ ﻗﺼﻴﺪﺓ ﺇﱃ ﻭﺍﻟﺪﻱ ﻭﻋﻤﻲ ﺃﰊ ﺍﻟﻌﻼﺀ ‪ -‬ﺭﲪﻬﻤﺎ ﺍﷲ ‪: -‬‬
‫ﺁﻣﻨﻮﺍ ﻳﺎ ﺑﲏ ﻫﻼﻝ ﲨﻴﻌﹰﺎ ‪ ...‬ﻧﻮﺏ ﺍﻟﺪﻫﺮ ﻭﺍﻟﺰﻣﺎﻥ ﺍﳌﻌﺎﻧﺪ‬
‫ﻭﺍﺭﺗﻘﻮﺍ ﻛﻴﻒ ﺷﺌﺘﻢ ﰲ ﺍﳌﻌﺎﱄ ‪ ...‬ﻭﺃﺫﻟﻮﺍ ﻭﺃﻫﺒﻄﻮﺍ ﻛﻞ ﺣﺎﺳﺪ‬
‫ﻟﻜﻢ ﰲ ﺃﰊ ﺍﻟﻌﻼﺀ ﻋﻠﻮ ‪ ...‬ﻭﺻﻌﻮﺩ ﺑﺒﺪﺭﻩ ﺍﻟﺘﻢ ﺻﺎﻋﺪ‬
‫ﺯﺍﺩ ﰲ ﻋﺰﻛﻢ ﻭﻣﺎﺯﺍﻝ ﻣﻨﻜﻢ ‪ ...‬ﻛﻞ ﻳﻮﻡ ﻳﺰﻳﺪ ﰲ ﺍﻟﺼﻴﺪ ﻭﺍﺣﺪ‬
‫ﻭﻛﺘﺐ ﻣﻦ ﺍﳊﺒﺲ ﺇﱃ ﺍﺑﻨﻪ ﺍﶈﺴﻦ‪ ،‬ﻭﻗﺪ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﰲ ﺗﺮﲨﺔ ﺃﺑﻴﻪ‪:‬‬
‫ﻛﺘﺒﺖ ﺃﻗﻴﻚ ﺍﻟﺴﻮﺀ ﻣﻦ ﳎﻠﺲ ﺻﻨﻚ ‪ ...‬ﻭﻋﲔ ﻋﺪﻭﻱ‪ ،‬ﺭﲪ ﹰﺔ ﻣﻨﻪ ﱄ‪ ،‬ﺗﺒﻜﻲ‬
‫ﻭﻗﺪ ﻣﻠﻜﺘﲏ ﻛﻒ ﻓﻆ ﻣﺴﻠﻂ ‪ ...‬ﻗﻠﻴﻞ ﺍﻟﺘﻘﻰ ﺿﺎﺭ ﻋﻠﻰ ﺍﻟﻔﺘﻚ ﻭﺍﻹﻓﻚ‬
‫ﺻﻠﻴﺖ ﺑﻨﺎﺭ ﺍﳍﻢ ﻓﺎﺯﺩﺩﺕ ﺻﻔﻮﺓ ‪ ...‬ﻛﺬﺍ ﺍﻟﺬﻫﺐ ﺍﻹﺑﺮﻳﺰ ﻳﺼﻔﻮ ﻋﻠﻰ ﺍﻟﺴﺒﻚ‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺻﺪﻳﻖ ﻟﻪ ﻣﻦ ﺍﳊﺒﺲ‪:‬‬
‫ﻧﻔﺴﻲ ﻓﺪﺍﺅﻙ ﻏﲑ ﻣﻌﺘﺪ ﻬﺑﺎ ‪ ...‬ﺇﺫ ﻗﺪ ﻣﻠﻠﺖ ﺣﻴﺎﻬﺗﺎ ﻭﺑﻘﺎﺀﻫﺎ‬
‫ﻭﻟﻮ ﺃﻥ ﱄ ﻣﺎ ﹰﻻ ﺳﻮﺍﻫﺎ ﱂ ﺃﻛﻦ ‪ ...‬ﺃﺭﺿﻰ ﻟﻨﻔﺴﻚ ﺃﻥ ﺗﻜﻮﻥ ﺇﺯﺍﺀﻫﺎ‬
‫ﻟﻜﻦ ﺻﻔﺮﺕ ﻓﻠﻢ ﺃﺟﺪ ﺇﻻ ﺍﻟﱵ ‪ ...‬ﻗﺪ ﺁﻥ ﱄ ﺃﻥ ﺃﺳﺘﻄﻴﻞ ﺫﻣﺎﺀﻫﺎ‬
‫ﻭﺇﺫﺍ ﺷﻜﺮﺕ ﳌﻦ ﻓﺪﺍﻙ ﻓﺈﻧﲏ ‪ ...‬ﻟﻚ ﺷﺎﻛﺮ ﺃﻥ ﻗﺪ ﻗﺒﻠﺖ ﻓﺪﺍﺀﻫﺎ‬
‫ﻭﻛﺄﻧﲏ ﺍﳌﻔﺪﻯ ﺣﲔ ﺃﺭﺣﺘﲏ ‪ ...‬ﻣﻦ ﻧﺎﺋﺒﺎﺕ ﻣﺎ ﺃﻃﻴﻖ ﻟﻘﺎﺀﻫﺎ‬
‫ﻭﻗﺎﻝ ﰲ ﺍﳊﺒﺲ‪:‬‬
 ‫ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻠﻤﺮﺀ ﺑﺪ ﻣﻦ ﺍﻟﺮﺩﻯ ‪ ...‬ﻓﺄﺳﻬﻠﻪ ﻣﺎ ﺟﺎﺀ ﻭﺍﻟﻌﻴﺶ ﺃﻧﻜﺪ‬
‫ﻭﺃﺻﻌﺒﻪ ﻣﺎ ﺟﺎﺀﻩ ﻭﻫﻮ ﺭﺍﺗﻊ ‪ ...‬ﺗﻄﻴﻒ ﺑﻪ ﺍﻟﻠﺬﺍﺕ‪ ،‬ﻭﺍﳊﻆ ﻣﺴﻌﺪ‬
‫ﻓﺈﻥ ﺃ ُﻙ ﺷﺮ ﺍﻟﻌﻴﺸﺘﲔ ﺃﻋﻴﺸﻬﺎ ‪ ...‬ﻓﺈﱐ ﺇﱃ ﺧﲑ ﺍﳌﻤﺎﺗﲔ ﺃﻗﺼﺪ‬
‫ﻭﺳﻴﺎﻥ ﻳﻮﻣﺎ ﺷﻘﻮﺓ ﻭﺳﻌﺎﺩﺓ ‪ ...‬ﺇﺫﺍ ﻛﺎﻥ ﻏﺒﹰﺎ ﻭﺍﺣﺪﹰﺍ ﳍﻤﺎ ﺍﻟﻐﺪ‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻟﺸﻴﺐ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ ﱄ‪ :‬ﰲ ﺍﻟﺸﻴﺐ ﻋﺰ ‪ ...‬ﻳﺰﻳﺪ ﺑﻪ ﺟﻼﻝ ﺍﳌﺮﺀ ﺿﻌﻔﺎ‬
‫ﻭﻟﻮﻻ ﺃﻧﻪ ﺫﻟﻚ ﻭﻫﻮﻥ ‪ ...‬ﳌﺎ ﺍﺣﺘﻜﻢ ﺍﳌﺰﻳﻦ ﻓﻴﻪ ﻧﺘﻔﺎ‬
‫ﺃﺧﺬﻩ ﻣﻦ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ‪:‬‬
‫ﻛﻔﺎﻙ ﻣﻦ ﺫﻟﱵ ﻟﻠﺸﻴﺐ ﺣﲔ ﺃﺗﻰ ‪ ...‬ﺃﱐ ﺗﻮﻟﻴﺖ ﻧﺘﻔﹰﺎ ﳊﻴﱵ ﺑﻴﺪﻱ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﺟﻊ ﺍﳌﻔﺎﺻﻞ ﻭﻫﻮ ﺃﻱ ‪ ...‬ﺳﺮ ﻣﺎ ﻟﻘﻴﺖ ﻣﻦ ﺍﻷﺫﻯ‬
‫ﺟﻌﻞ ﺍﻟﺬﻱ ﺍﺳﺘﺤﺴﻨﺘﻪ ‪ ...‬ﻭﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻈﻲ ﻛﺬﺍ‬
‫ﻭﺍﻟﻌﻤﺮ ﻣﺜﻞ ﺍﻟﻜﺄﺱ ﻳﺮ ‪ ...‬ﺳﺐ ﰲ ﺃﻭﺍﺧﺮﻫﺎ ﺍﻟﻘﺬﻯ‬
‫ﺣﺪﺙ ﺍﻟﺮﺋﻴﺲ ﺃﺑﻮ ﺍﳊﺴﻦ ﻫﻼﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﳉﺪﻱ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﲡﺎﻭﺯ ﺍﷲ ﻋﻨﻪ ﻭﻫﻮ ﻳﺸﻜﻮ ﺯﻣﺎﻧﻪ‪ :‬ﻳﺎ ﺳﻴﺪﻱ‪،‬‬
‫ﻣﺎ ﳓﻦ ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻ ﰲ ﺧﲑ ﻭﻋﺎﻓﻴﺔ‪ ،‬ﻭﻧﻌﻤﺔ ﻛﺎﻓﻴﺔ‪ ،‬ﻓﻤﺎ ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﺸﻜﻮﻯ ﺍﻟﱵ ﺗﻮﺍﺻﻠﻬﺎ‪ ،‬ﻭﻳﻀﻴﻖ‬
‫ﺻﺪﺭﻙ ﻬﺑﺎ‪ ،‬ﻭﻳﻨﺘﻐﺺ ﻋﻴﺸﻚ ﻣﻌﻬﺎ؟ ﻓﻀﺤﻚ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺑﲏ ﳓﻦ ﻛﺪﻭﺩ ﺍﻟﻌﺴﻞ‪ ،‬ﻗﺪ ﻧﻘﻠﻨﺎ ﻣﻨﻪ ﺇﱃ ﺍﳋﻞ‪ ،‬ﻓﻬﻮ ﺫﺍ‬
‫ﳓﺲ ﲝﻤﻮﺿﺘﻪ‪ ،‬ﻭﻧﺄﺳﻰ ﻭﳓﺰﻥ ﻋﻠﻰ ﻣﺎ ﻛﻨﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﺴﻞ ﻭﻟﺬﺗﻪ‪ ،‬ﻭﺃﻧﺘﻢ ﻛﺪﻭﺩ ﺍﳋﻞ‪ ،‬ﻣﺎ ﺫﻗﺘﻢ ﺣﻼﻭﺓ ﻏﲑﻩ‪،‬‬
‫ﻭﻻ ﺭﺃﻳﺘﻢ ﻃﻼﻭﺓ ﺿﺪﻩ‪.‬‬
‫ﻭﻷﰊ ﺇﺳﺤﺎﻕ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﻭﻫﻮ ﻣﺸﻬﻮﺭ‪ ،‬ﳓﻮ ﺃﻟﻒ ﻭﺭﻗﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﺟﻲ ﰲ ﺃﺧﺒﺎﺭ ﺃﻫﻠﻪ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺷﻌﺮ ﺍﳌﻬﻠﱯ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺍﳊﺼﺮﻱ ﺍﻟﻘﲑﻭﺍﱐ ﺍﻷﻧﺼﺎﺭﻱ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺻﻬﻴﺐ‪ :‬ﻣﺎﺕ ﺑﺎﳌﻨﺼﻮﺭﺓ‪ ،‬ﻣﻦ ﺃﺭﺽ ﺍﻟﻘﲑﻭﺍﻥ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﻗﺪ ﺟﺎﻭﺯ ﺍﻷﺷﺪ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻧﻘﺎﺩﺍﹰ‪ ،‬ﻋﺎﳌﹰﺎ ﺑﺘﻨﺰﻳﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺗﻔﺼﻴﻞ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﳛﺐ ﺍﺠﻤﻟﺎﻧﺴﺔ ﻭﺍﳌﻄﺎﺑﻘﺔ‪ ،‬ﻭﻳﺮﻏﺐ ﰲ‬
‫ﺍﻻﺳﺘﻌﺎﺭﺓ‪ ،‬ﺗﺸﺒﻬﹰﺎ ﺑﺄﰊ ﲤﺎﻡ ﰲ ﺃﺷﻌﺎﺭﻩ‪ ،‬ﻭﺗﺘﺒﻌﹰﺎ ﻵﺛﺎﺭﻩ‪ ،‬ﻭﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻄﺒﻊ ﻣﺎ ﻟﻮ ﺃﺭﺳﻠﻪ ﻋﻠﻰ ﺳﺠﻴﺘﻪ‪ ،‬ﳉﺮﻯ ﺟﺮﻱ‬
‫ﺍﳌﺎﺀ‪ ،‬ﻭﺭﻕ ﺭﻗﺔ ﺍﳍﻮﺍﺀ‪ ،‬ﻛﻘﻮﻟﻪ ﰲ ﺑﻌﺾ ﻣﻘﻄﻌﺎﺗﻪ‪:‬‬
‫ﻳﺎ ﻫﻞ ﺑﻜﻴﺖ ﻛﻤﺎ ﺑﻜﺖ ‪ ...‬ﻭﺭﻕ ﺍﳊﻤﺎﺋﻢ ﰲ ﺍﻟﻐﺼﻮﻥ‬
‫ﻫﺘﻔﺖ ﺳﺤﲑﹰﺍ ﻭﺍﻟﺮﰉ ﻟﻠﻘﻄﺮ ﺭﺍﻓﻌﺔ ﺍﳉﻔﻮﻥ‬
‫ﻓﻜﺄﻬﻧﺎ ﺻﺎﻏﺖ ﻋﻠﻰ ‪ ...‬ﺷﺠﻮﻯ ﺷﺠﻲ ﺗﻠﻚ ﺍﻟﻠﺤﻮﻥ‬
‫ﺫﻛﺮﺗﲏ ﻋﻬﺪﹰﺍ ﻣﻀﻰ ‪ ...‬ﻟﻸﻧﺲ ﻣﻨﻘﻄﻊ ﺍﻟﻘﺮﻳﻦ‬
 ‫ﻓﺘﺼﺮﻣﺖ ﺃﳝﻬﺎ ‪ ...‬ﻭﻛﺄﻬﻧﺎ ﺭﺟﻊ ﺍﳉﻔﻮﻥ‬
‫ﻭﻟﻪ ﰲ ﺍﻟﻐﺰﻝ‪:‬‬
‫ﻛﺘﻤﺖ ﻫﻮﺍﻙ ﺣﱴ ﻋﻴﻞ ﺻﱪﻱ ‪ ...‬ﻭﺃﺩﻧﺘﲏ ﻣﻜﺎﲤﱵ ﻟﺮﻣﺴﻲ‬
‫ﻭﱂ ﺃﻗﺪﺭ ﻋﻠﻰ ﺇﺧﻔﺎﺀ ﺣﺎﻝ ‪ ...‬ﳛﻮﻝ ﻬﺑﺎ ﺍﻷﺳﻰ ﺩﻭﻥ ﺍﻟﺘﺄﺳﻲ‬
‫ﻭﺣﺒﻚ ﻣﺎﻟﻚ ﳊﻈﻲ ﻭﻟﻔﻈﻲ ‪ ...‬ﻭﺇﻇﻬﺎﺭﻱ ﻭﺇﺿﻤﺎﺭﻱ ﻭﺣﺴﻲ‬
‫ﻓﺈﻥ ﺃﻧﻄﻖ‪ ،‬ﻓﻔﻴﻚ ﲨﻴﻊ ﻧﻄﻘﻲ ‪ ...‬ﻭﺇﻥ ﺃﺳﻜﺖ ﻓﻔﻴﻚ ﺣﺪﻳﺚ ﻧﻔﺴﻲ‬
‫ﻭﻗﻮﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﱐ ﺃﺣﺒﻚ ﺣﺒﹰﺎ ﻟﻴﺲ ﻳﺒﻠﻐﻪ ‪ ...‬ﳘﻲ ﻭﻻ ﻳﻨﺘﻬﻲ ﻓﻬﻤﻲ ﺇﱃ ﺻﻔﺘﻪ‬
‫ﺃﻗﺼﻰ ﻬﻧﺎﻳﺔ ﻋﻠﻤﻲ ﻓﻴﻪ ﻣﻌﺮﻓﱵ ‪ ...‬ﺑﺎﻟﻌﺠﺰ ﻣﲏ ﻋﻦ ﺇﺩﺭﺍﻙ ﻣﻌﺮﻓﺘﻪ‬
‫ﻭﻟﻪ ﺗﺂﻟﻴﻒ ﺟﻴﺪﺓ ﰲ ﻣﻠﺢ ﺍﻟﺸﻌﺮ ﻭﺍﳋﱪ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺭﺷﻴﻖ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﺃﺧﺬ ﰲ ﻋﻤﻞ ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ ﻋﻠﻰ ﺭﺗﺐ ﺍﻷﺳﻨﺎﻥ‪ ،‬ﻭﻛﻨﺖ ﺃﺻﻐﺮ ﺍﻟﻘﻮﻡ ﺳﻨﺎ‪،‬‬
‫ﻓﺼﻨﻌﺖ‪:‬‬
‫ﺭﻓﻘﹰﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺑﺎﻟﻌﺎﱂ ‪ ...‬ﺣﺼﻠﺖ ﰲ ﺃﺿﻴﻖ ﻣﻦ ﺧﺎﰎ‬
‫ﻟﻮ ﻛﺎﻥ ﻓﻀﻞ ﺍﻟﺴﺒﻖ ﻣﻨﺪﻭﺣﺔ ‪ ...‬ﻓﻀﻞ ﺇﺑﻠﻴﺲ ﻋﻠﻰ ﺁﺩﻡ‬
‫ﻓﺒﻠﻐﻪ ﺍﻟﺒﻴﺘﺎﻥ‪ ،‬ﻓﺄﻣﺴﻚ ﻋﻨﻪ‪ ،‬ﻭﺍﻋﺘﺬﺭ ﻣﻨﻪ‪ ،‬ﻭﻣﺎﺕ‪ ،‬ﻭﻗﺪ ﺳﺪ ﻋﻠﻴﻪ ﺑﺎﺏ ﺍﻟﻔﻜﺮﺓ ﻓﻴﻪ‪ ،‬ﻭﱂ ﻳﺼﻨﻊ ﺷﻴﺌﹰﺎ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﺃﻋﺮﻑ ﺃﻧﺎ ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﻛﺘﺎﺏ ﺯﻫﺮﺓ ﺍﻵﺩﺍﺏ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﻮﺭﻳﻦ‪ ،‬ﺍﺧﺘﺼﺮﻩ ﻣﻨﻬﺎ‪ ،‬ﻭﳘﺎ ﻳﺘﻀﻤﻨﺎﻥ ﺃﺧﺒﺎﺭﹰﺍ‬
‫ﻭﺃﺷﻌﺎﺭﹰﺍ ﺣﺴﺎﻧﺎﹰ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺼﻮﻥ ﻭﺍﻟﺪﺭ ﺍﳌﻜﻨﻮﻥ‪ ،‬ﻭﻟﻪ ﻋﻨﺪﻱ‪ :‬ﻛﺘﺎﺏ ﺍﳉﻮﺍﻫﺮ‪ ،‬ﰲ ﺍﳌﻠﺢ ﻭﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻛﺘﺒﻪ ﻋﺒﺪ‬
‫ﺍﻟﻘﺎﺩﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳛﲕ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﳌﻐﲑﺓ‬

‫ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﰊ ﳏﻤﺪ ﺍﻟﻌﺪﻭﻱ‪ ،‬ﻗﺪ ﺫﻛﺮ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﲰﻲ ﺑﺎﻟﻴﺰﻳﺪﻱ ﰲ ﺧﱪ ﺃﺑﻴﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻋﺎﳌﹰﺎ ﺑﺎﻷﺩﺏ ﺷﺎﻋﺮﹰﺍ ﳎﻴﺪﺍﹰ‪ ،‬ﻧﺎﺩﻡ ﺍﳋﻠﻔﺎﺀ‪ ،‬ﻭﻗﺪﻡ ﺩﻣﺸﻖ ﺻﺤﺒﺔ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻛﺬﺍ ﺫﻛﺮ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‬
‫ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺘﻈﻢ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﲔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﻭﻛﺎﻥ ﻗﺪ ﲰﻊ ﺃﺑﺎﻩ ﺃﺑﺎ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻱ ﻭﺃﺑﺎ ﺯﻳﺪ ﺳﻌﺪ ﺑﻦ ﺃﻭﺱ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﺍﻷﺻﻤﻌﻲ‪ .‬ﺭﻭﻯ‬
‫ﻋﻨﻪ ﺃﺧﻮﻩ ﺃﺑﻮ ﻋﻠﻲ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳛﲕ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﺍﺑﻨﺎ ﺃﺧﻴﻪ ﺃﲪﺪ ﻭﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻨﺎ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﳏﻤﺪ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻭﻫﻮ ﺑﺼﺮﻱ‪ ،‬ﺳﻜﻦ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﻛﺎﻥ ﺫﺍ ﻗﺪﺭ ﻭﻓﻀﻞ‪ ،‬ﻭﺣﻆ ﻭﺍﻓﺮ ﻣﻦ ﺍﻷﺩﺏ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﻣﺼﻨﻒ‪،‬‬
‫ﻳﻔﺘﺨﺮ ﺑﻪ ﺍﻟﻴﺰﻳﺪﻳﻮﻥ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﺗﻔﻖ ﻟﻔﻈﻪ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻣﻌﻨﺎﻩ‪ ،‬ﳓﻮ ﻣﻦ ﺳﺒﻌﻤﺎﺋﺔ ﻭﺭﻗﺔ‪ ،‬ﺭﻭﺍﻩ ﻋﻨﻪ ﺍﺑﻦ ﺃﺧﻴﻪ ﻋﺒﻴﺪ ﺍﷲ‬
‫ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﳏﻤﺪ‪ ،‬ﻭﺫﻛﺮ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺃﻧﻪ ﺑﺪﺃ ﺑﻌﻤﻠﻪ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﺳﺒﻊ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻳﻌﻤﻠﻪ ﺇﱃ ﺃﻥ ﺃﺗﺖ‬
‫ﻋﻠﻴﻪ ﺳﺘﻮﻧﻪ ﺳﻨﺔ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﻣﺼﺎﺩﺭ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻨﺪﱘ‪ :‬ﻳﺒﻠﻎ ﻓﻴﻪ ﺇﱃ ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‪ ،‬ﻭﻣﺎﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ‬
‫ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﻭﺃﺧﺒﺎﺭﻫﺎ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﻘﻂ ﻭﺍﻟﺸﻜﻞ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ‪ .‬ﺣﺪﺙ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﳜﻪ‪،‬‬
‫ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﺃﲪﺪ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﰲ ﳎﻠﺲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﻋﺒﺪ‬
 ‫ﺍﷲ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺴﺄﻝ ﻋﻦ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺪﻩ‪ ،‬ﻓﻘﺎﻝ ﻟﺒﻌﺾ‬
‫ﻣﻦ ﺣﻀﺮﻩ‪ :‬ﺍﺫﻫﺐ ﻓﺎﺳﺄﻝ ﻋﻨﻪ‪ ،‬ﻓﺮﺟﻊ ﻓﻘﺎﻝ‪ :‬ﺗﺮﻛﺘﻪ ﻳﺮﻳﺪ ﺃﻥ ﳝﻮﺕ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﻀﺤﻚ ﻣﻨﻪ ﺑﻌﺾ ﺍﻟﻘﻮﻡ‪ ،‬ﻗﻮﺍﻝ‪:‬‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﺇﻧﺴﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﳝﻮﺕ؟ ﻓﻘﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻟﻘﺪ ﺿﺤﻜﺘﻢ ﻣﻨﻬﺎ ﻋﺮﺑﻴﺔ‪ ،‬ﺇﺫ ﻳﺮﻳﺪ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﻳﻜﺎﺩ‪ ،‬ﻗﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ " :‬ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻘﺾ " ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﻻ ﻧﺰﺍﻝ ﲞﲑ ﻣﺎﺩﺍﻡ ﻓﻴﻨﺎ ﻣﺜﻠﻚ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻴﺰﻳﺪﻱ‪ :‬ﻛﻨﺖ ﻳﻮﻣﹰﺎ ﻋﻨﺪ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻨﺎ ﺇﻻ ﺍﳌﻌﺘﺼﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺬﻛﺮ ﻛﻼﻣﹰﺎ‬
‫ﻓﻠﻢ ﺃﺣﺘﻤﻠﻪ ﻣﻨﻪ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺍﳌﻌﺘﺼﻢ‪ ،‬ﻭﺃﺟﺒﺘﻪ ﻗﺎﻝ‪ :‬ﻓﺄﺧﻔﻰ ﺫﻟﻚ ﺍﳌﺄﻣﻮﻥ ﻭﱂ ﻳﻈﻬﺮ ﺫﻟﻚ ﺍﻹﻇﻬﺎﺭ‪ ،‬ﻓﻠﻤﺎ ﺻﺮﺕ‬
‫ﻣﻦ ﻏﺪ ﺇﱃ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻛﻤﺎ ﻛﻨﺖ ﺃﺻﱪ‪ ،‬ﻗﺎﻝ ﱄ ﺍﳊﺎﺟﺐ‪ :‬ﺃﻣﺮﺕ ﺃﻻ ﺁﺫﻥ ﻟﻚ‪ ،‬ﻓﺪﻋﻮﺕ ﺑﺪﻭﺍﺓ ﻭﻗﺮﻃﺎﺱ‪،‬‬
‫ﻓﻜﺘﺒﺖ‪:‬‬
‫ﺃﻧﺎ ﺍﳌﺬﻧﺐ ﺍﳋﻄﺎﺀ‪ ،‬ﻭﺍﻟﻌﻔﻮ ﻭﺍﺳﻊ ‪ ...‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺫﻧﺐ ﳌﺎ ﻋﺮﻑ ﺍﻟﻌﻔﻮ‬
‫ﺳﻜﺮﺕ ﻓﺄﺑﺪﺕ ﻣﲏ ﺍﻟﻜﺄﺱ ﺑﻌﺾ ﻣﺎ ‪ ...‬ﻛﺮﻫﺖ‪ ،‬ﻭﻣﺎ ﺇﻥ ﻳﺴﺘﻮﻱ ﺍﻟﺴﻜﺮ ﻭﺍﻟﺼﺤﻮ‬

‫ﻭﻻ ﺳﻴﻤﺎ ﺇﺫ ﻛﻨﺖ ﻋﻨﺪ ﺧﻠﻴﻔﺔ ‪ ...‬ﻭﰲ ﳎﻠﺲ ﻣﺎ ﺇﻥ ﻳﻠﻴﻖ ﺑﻪ ﺍﻟﻠﻐﻮ‬

‫ﻭﻟﻮﻻ ﲪﻴﺎ ﺍﻟﻜﺄﺱ ﻛﺎﻥ ﺍﺣﺘﻤﺎﻝ ﻣﺎ ‪ ...‬ﺑﺪﻫﺖ ﺑﻪ ﻻ ﺷﻚ ﻓﻴﻪ ﻫﻮ ﺍﻟﺴﺮﻭ‬
‫ﺗﻨﺼﻠﺖ ﻣﻦ ﺫﻧﱯ ﺗﻨﺼﻞ ﺿﺎﺭﻉ ‪ ...‬ﺇﱃ ﻣﻦ ﻟﺪﻳﻪ ﻳﻐﻔﺮ ﺍﻟﻌﻤﺪ ﻭﺍﻟﺴﻬﻮ‬
‫ﻓﺈﻥ ﺗﻌﻒ ﻋﲏ ﺗﻠﻒ ﺧﻄﻮﻱ ﻭﺍﺳﻌﹰﺎ ‪ ...‬ﻭﺇﻻ ﻳﻜﻦ ﻋﻔﻮ‪ ،‬ﻓﻘﺪ ﻗﺼﺮ ﺍﳋﻄﻮ‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﺩﺧﻠﻬﺎ ﺍﳊﺎﺟﺐ‪ ،‬ﰒ ﺧﺮﺝ ﺇﱄﹼ‪ ،‬ﻓﺄﺩﺧﻠﲏ‪ ،‬ﻓﻢ ﺍﳌﺄﻣﻮﻥ ﺑﺎﻋﻴﻪ‪ ،‬ﻓﺄﻛﺒﺒﺖ ﻋﻠﻰ ﻳﺪﻳﻪ ﻓﻘﺒﻠﺘﻬﻤﺎ‪ ،‬ﻓﻀﻤﲏ ﺇﻟﻴﻪ‬
‫ﻭﺃﺟﻠﺴﲏ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﺇﻥ ﺍﳌﺄﻣﻮﻥ ﻭﻗﻊ ﻋﻠﻰ ﻇﻬﺮ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﺇﳕﺎ ﳎﻠﺲ ﺍﻟﻨﺪﺍﻣﻰ ﺑﺴﺎﻁ ‪ ...‬ﻟﻠﻤﻮﺩﺍﺕ ﺑﻴﻨﻬﻢ ﻭﺿﻌﻮﻩ‬
‫ﻓﺈﺫﺍ ﻣﺎ ﺍﻧﺘﻬﻮﺍ ﺇﱃ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ‪ ...‬ﻣﻦ ﺣﺪﻳﺚ ﻭﻟﺬﺓ ﺭﻓﻌﻮﻩ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻹﺻﺒﻬﺎﱐ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺭﻓﻌﻪ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﺍﳌﺄﻣﻮﻥ ﰲ ﺑﻠﺪ ﺍﻟﺮﻭﻡ‪،‬‬
‫ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺃﺳﲑ ﰲ ﻟﻴﻠﺔ ﻣﻈﻠﻤﺔ ﺷﺎﺗﻴﺔ ﺫﺍﺕ ﻏﻴﻢ ﻭﺭﻳﺢ‪ ،‬ﻭﺇﱃ ﺟﺎﻧﱯ ﻗﺒﺔ ﺇﺫ ﺑﺮﻗﺖ ﺑﺎﺭﻗﺔ‪ ،‬ﻓﺈﺫﺍ ﰲ ﺍﻟﻘﺒﺔ ﻋﺮﻳﺐ‬
‫ﺍﳌﻐﻨﻴﺔ ﺟﺎﺭﻳﺔ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻴﺰﻳﺪﻱ؟ ﻓﻘﻠﺖ‪ :‬ﻟﺒﻴﻚ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻗﻞ ﰲ ﻫﺬﺍ ﺍﻟﱪﻕ ﺃﺑﻴﺎﺗﹰﺎ ﺃﻏﲏ ﻓﻴﻬﺎ‪،‬‬
‫ﻓﻘﻠﺖ‪:‬‬
‫ﻣﺎﺫﺍ ﺑﻘﻠﱯ ﻣﻦ ﺃﻟﻴﻢ ﺍﳋﻔﻖ ‪ ...‬ﺇﺫﺍ ﺭﺃﻳﺖ ﳌﻌﺎﻥ ﺍﻟﱪﻕ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺭﺩﻥ ﺃﻭ ﺩﻣﺸﻖ ‪ ...‬ﻷﻥ ﻣﻦ ﺃﻫﻮﻯ ﺑﺬﺍﻙ ﺍﻷﻓﻖ‬
‫ﻓﺎﺭﻗﺘﻪ ﻭﻫﻮ ﺃﻋﺰ ﺍﳋﻠﻖ ‪ ...‬ﻋﻠﻲّ‪ ،‬ﻭﺍﻟﺰﻭﺭ ﺧﻼﻑ ﺍﳊﻖ‬
‫ﺫﺍﻙ ﺍﻟﺬﻱ ﳝﻠﻚ ﻣﲏ ﺭﻗﻲ ‪ ...‬ﻭﻟﺴﺖ ﺃﺑﻐﻲ ﻣﺎ ﺣﻴﻴﺖ ﻋﺘﻘﻲ‬
‫ﻓﺘﻨﻔﺴﺖ ﻧﻔﺴﹰﺎ ﻇﻨﻨﺖ ﺃﻧﻪ ﻗﺪ ﻗﻄﻊ ﺣﻴﺎﺯﳝﻬﺎ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻭﳛﻚ‪ ،‬ﻋﻠﻰ ﻣﻦ ﻫﺬﺍ؟ ﻓﻀﺤﻜﺖ‪ ،‬ﻭﻗﺎﻟﺖ‪ :‬ﻋﻠﻰ ﺍﻟﻮﻃﻦ‬
‫ﻓﻘﻠﺖ‪ :‬ﻫﻴﻬﺎﺕ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻛﻠﻪ ﻟﻠﻮﻃﻦ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻭﳛﻚ‪ ،‬ﺃﻓﺘﺮﺍﻙ ﻇﻨﻨﺖ ﺃﻧﻚ ﺗﺴﺘﻔﺰﱐ‪ ،‬ﻭﺍﷲ ﻟﻘﺪ ﻧﻈﺮﺕ ﻧﻈﺮﺓ‬
‫ﻣﺮﻳﺒﺔ ﰲ ﳎﻠﺲ‪ ،‬ﻓﺎﺩﻋﺎﻫﺎ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﲔ ﺭﺋﻴﺴﺎﹰ‪ ،‬ﻭﺍﷲ ﻣﺎ ﻋﻠﻢ ﺃﺣﺪ ﻣﻨﻬﻢ ﳌﻦ ﻛﺎﻧﺖ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪.‬‬
 ‫ﻭﻭﺟﺪﺕ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ‪ :‬ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﺩﺧﻞ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﻋﻨﺪﻩ ﳛﲕ ﺑﻦ ﺃﻛﺜﻢ ﺍﻟﻘﺎﺿﻲ‪،‬‬
‫ﻓﺄﻗﺒﻞ ﳛﲕ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﳝﺎﺯﺣﻪ‪ ،‬ﻭﻫﻢ ﻋﻠﻰ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻓﻴﻤﺎ ﻗﺎﻝ‪ :‬ﻣﺎ ﺑﺎﻝ ﺍﳌﻌﻠﻤﲔ ﻳﻨﻴﻜﻮﻥ ﺍﻟﺼﺒﻴﺎﻥ‪،‬‬
‫ﻓﺮﻓﻊ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺃﺳﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﳌﺄﻣﻮﻥ ﳛﺮﺽ ﳛﲕ ﻋﻠﻰ ﺍﻟﻌﺒﺚ ﺑﻪ‪ ،‬ﻓﻐﺎﻅ ﺫﻟﻚ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻋﻠﻢ‬
‫ﺧﻠﻖ ﺍﷲ ﻬﺑﺬﺍ‪ ،‬ﻓﺈﻥ ﺃﰊ ﺃﺩﺑﻪ‪ ،‬ﻓﻘﺎﻡ ﺍﳌﺄﻣﻮﻥ ﻣﻦ ﳎﻠﺴﻪ ﻣﻐﻀﺒﺎﹰ‪ ،‬ﻭﺭﻓﻌﺖ ﺍﳌﻼﻫﻲ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﲝﻀﺮﺗﻪ‪ ،‬ﻓﺄﻗﺒﻞ‬
‫ﳛﲕ ﺑﻦ ﺃﻛﺜﻢ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺗﺪﺭﻱ ﻣﺎ ﺧﺮﺝ ﻣﻦ ﺭﺃﺳﻚ؟ ﺇﱐ ﻷﺭﻯ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺳﺒﺒﹰﺎ ﰲ ﺍﻧﻘﺮﺍﺿﻜﻢ‬
‫ﻳﺎ ﺁﻝ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻓﺰﺍﻝ ﻋﲏ ﺍﻟﺴﻜﺮ‪ ،‬ﻭﺳﺄﻟﺖ ﻣﻦ ﺃﺣﻀﺮ ﱄ ﺩﻭﺍﺓ ﻭﺭﻗﻌﺔ‪ ،‬ﻓﺄﺣﻀﺮﳘﺎ‪ ،‬ﻭﻛﺘﺒﺖ‬
‫ﻣﻌﺘﺬﺭﹰﺍ ﺑﻘﻮﱄ‪:‬‬
‫ﺃﻧﺎ ﺍﳌﺬﻧﺐ ﺍﳋﻄﺎﺀ‪ ،‬ﻭﺍﻟﻌﻔﻮ ﻭﺍﺳﻊ‬
‫ﺍﻷﺑﻴﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻓﺮﺿﻲ ﻭﻋﻔﺎ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻭﻛﻨﺖ ﻳﻮﻣﹰﺎ ﲝﻀﺮﺓ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻓﻘﺎﻟﺖ ﱄ ﻋﺮﻳﺐ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﻟﻊ‪ :‬ﻳﺎ ﺳﻠﻌﻮﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﻳﺮﻳﺪ ﺍﻟﻌﺒﺚ ﺑﺈﺑﺮﺍﻫﻴﻢ‪ ،‬ﻟﻘﺒﻪ ﺳﻠﻌﻮﺱ‪ ،‬ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻓﻘﻠﺖ ﳍﺎ‪:‬‬
‫ﻗﻞ ﻟﻌﺮﻳﺐ‪ :‬ﻻ ﺗﻜﻮﱐ ﺳﻠﻌﺴﻪ ‪ ...‬ﻭﻛﻮﱐ ﻛﻨﺰﻳﻒ‪ ،‬ﻭﻛﻮﱐ ﻛﻤﻮﻧﺴﻪ‬
‫ﻫﺬﻩ ﺃﲰﺎﺀ ﺟﻮﺍﺭﻱ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺍﳌﺄﻣﻮﻥ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪:‬‬
‫ﻓﺈﻥ ﻛﺜﺮﺕ ﻣﻨﻚ ﺍﻷﻗﺎﻭﻳﻞ ﱂ ﻳﻜﻦ ‪ ...‬ﻫﻨﺎﻟﻚ ﺷﻚ‪ ،‬ﺃﻥ ﺫﻟﻚ ﻭﺳﻮﺳﻪ‬
‫ﻓﻘﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻛﺬﺍ ﻭﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻗﺪﺭﺕ‪ ،‬ﻭﺇﻳﺎﻩ ﺃﺭﺩﺕ‪ ،‬ﻭﻋﺒﺖ ﻣﻦ ﻓﻈﻨﺔ ﺍﳌﺄﻣﻮﻥ ﻭﺫﻫﻨﻪ‪.‬‬

‫ﺍﻷﺛﺮﻡ ﺍﻟﻔﺎﲜﺎﱐ ﺍﻹﺻﺒﻬﺎﱐ‬

‫ﺫﻛﺮﻩ ﰲ ﻛﺘﺎﺏ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﳑﻦ ﺟﺎﺏ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﳚﻤﻊ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺸﻌﺮ‪،‬‬
‫ﻭﺗﺼﺤﻴﺤﻬﻤﺎ ﻋﻦ ﻋﻠﻤﺎﺋﻬﻤﺎ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻀﱯ‬

‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﻠﻘﺐ ﺑﺎﻟﻜﺎﰲ ﺍﻷﻭﺣﺪ‪ ،‬ﺍﻟﻮﺯﻳﺮ ﺑﻌﺪ ﺍﻟﺼﺎﺣﺐ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻟﻔﺨﺮ ﺍﻟﺪﻭﻟﺔ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ‬
‫ﺍﺑﻦ ﺭﻛﻦ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﺑﻮﻳﻪ‪ ،‬ﻣﺎﺕ ﰲ ﺻﻔﺮ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﺑﱪﻭﺟﺮﺩ‪ ،‬ﻣﻦ ﺃﻋﻤﺎﻝ ﺑﺪﺭ ﺑﻦ ﺣﺴﻨﻮﻳﻪ‪،‬‬
‫ﻋﻠﻰ ﻣﺎ ﻧﺬﻛﺮﻩ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺜﻌﺎﻟﱯ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺟﺬﻭﺓ ﻣﻦ ﻧﺎﺭ ﺍﻟﺼﺎﺣﺐ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻬﻧﺮ ﻣﻦ ﲝﺮﻩ‪ ،‬ﻭﺧﻠﻴﻔﺘﻪ ﺍﻟﻨﺎﺋﺐ‬
‫ﻣﻨﺎﺑﻪ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﺍﻟﻘﺎﺋﻢ ﻣﻘﺎﻣﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ ﺍﺳﺘﺼﺤﺒﻪ ﻣﻨﺬ ﺍﻟﺼﺒﺎ‪ ،‬ﻭﺍﺟﺘﻤﻊ ﻓﻴﻪ ﺍﻟﺮﺃﻱ ﻭﺍﳍﻮﻯ‪،‬‬
‫ﻓﺎﺻﻄﻨﻌﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺃﺩﺑﻪ ﺑﺂﺩﺍﺑﻪ‪ ،‬ﻭﻗﺪﻣﻪ ﺑﻔﻀﻞ ﺍﻻﺧﺘﺼﺎﺹ ﻋﻠﻰ ﺳﺎﺋﺮ ﺻﻨﺎﺋﻌﻪ ﻭﻧﺪﻣﺎﺋﻪ‪ ،‬ﻭﺧﺮﺝ ﻣﻨﻪ ﺻﺪﺭﹰﺍ ﳝﻸ‬
‫ﺍﻟﺼﺪﻭﺭ ﻛﻤﺎﻻﹰ‪ ،‬ﻭﳚﺮﻱ ﰲ ﻃﺮﻳﻘﻪ ﺗﺮﲰﹰﺎ ﻭﺗﺮﺳﻼﹰ‪ ،‬ﻭﰲ ﺫﺭﺍ ﺍﳌﻌﺎﱄ ﺗﻮﻗﻼﹰ‪ ،‬ﻭﳛﻘﻖ ﻗﻮﻝ ﺃﰊ ﳏﻤﺪ ﻓﻴﻪ ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﺗﺰﻫﻰ ﺑﺄﺗﺮﺍﻬﺑﺎ ﻛﻤﺎ ﺯﻫﻴﺖ ‪ ...‬ﺿﺒﺔ ﺑﺎﳌﺎﺟﺪ ﺍﺑﻦ ﻣﺎﺟﺪﻫﺎ‬

‫ﲰﺎﺋﻬﺎ ﴰﺴﻬﺎ ﻏﻤﺎﻣﺘﻬﺎ ‪ ...‬ﻫﻼﳍﺎ ﺑﺪﺭﻫﺎ ﻋﻄﺎﺭﺩﻫﺎ‬

‫ﻳﺮﻭﻯ ﻛﺘﺎﺏ ﺍﻟﻔﺨﺎﺭ ﺃﲨﻊ ﻋﻦ ‪ ...‬ﻛﺎﰲ ﻛﻔﺎﺓ ﺍﻟﻮﺭﻯ ﻭﻭﺍﺣﺪﻫﺎ‬
 ‫ﻭﻗﺪ ﻛﺎﻧﺖ ﺑﻼﻏﺔ ﺍﻟﻌﺼﺮ ﺑﻌﺪ ﺍﻟﺼﺎﺣﺐ ﻭﺍﻟﺼﺎﺑﺊ ﺑﻘﻴﺖ ﻣﺘﻤﺎﺳﻜﺔ ﺑﺄﰊ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻓﺄﺷﺮﻓﺖ ﻋﻠﻰ ﺍﻟﺘﻬﺎﻓﺖ ﲟﻮﺗﻪ‪،‬‬
‫ﻭﻛﺎﺩﺕ ﺗﺸﻴﺐ ﺑﻌﺪﻩ ﳌﻢ ﺍﻷﻗﻼﻡ‪ ،‬ﻭﲡﻒ ﻏﺪﺭ ﳏﺎﺳﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻟﻮﻻ ﺃﻥ ﺍﷲ ﺳﺪ ﺑﺒﻘﺎﺀ ﺍﻷﻣﲑ ﺃﰊ ﺍﻟﻔﻀﻞ ﻋﺒﻴﺪ ﺍﷲ‬
‫ﺑﻦ ﺃﲪﺪ ﺛﻠﻢ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﰒ ﻭﺻﻔﻪ ﺑﻜﻼﻡ ﻛﺜﲑ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﱯ‪:‬‬
‫ﻻ ﺗﺮﻛﻨﻦ ﺇﱃ ﺍﻟﻔﺮﺍ ‪ ...‬ﻕ ﻓﺈﻧﻪ ﻣﺮ ﺍﳌﺬﺍﻕ‬
‫ﻭﺍﻟﺸﻤﺲ ﻋﻨﺪ ﻏﺮﻭﻬﺑﺎ ‪ ...‬ﺗﺼﻔﺮ ﻣﻦ ﺃﱂ ﺍﻟﻔﺮﺍﻕ‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ‪:‬‬
‫ﺃﻛﺎﰲ ﻛﻔﺎﺓ ﺍﻷﺭﺽ ﻣﻠﻜﻚ ﺧﺎﻟﺪ ‪ ...‬ﻭﻋﺰﻙ ﻣﻮﺻﻮﻝ ﻓﺄﻋﻈﻢ ﻬﺑﺎ ﻧﻌﻤﻰ‬
‫ﻧﺜﺮﺕ ﻋﻠﻰ ﺍﻟﻘﺮﻃﺎﺱ ﺩﺭﹰﺍ ﻣﺒﺪﺩﹰﺍ ‪ ...‬ﻭﺁﺧﺮ ﻧﻈﻤﹰﺎ ﻗﺪ ﻓﺮﻋﺖ ﺑﻪ ﺍﻟﻨﺠﻤﺎ‬
‫ﺟﻮﺍﻫﺮ ﻟﻮ ﻛﺎﻧﺖ ﺟﻮﺍﻫﺮ ﻧﻈﻤﺖ ‪ ...‬ﻭﻟﻜﻨﻬﺎ ﺍﻷﻋﺮﺍﺽ ﻻ ﺗﻘﺒﻞ ﺍﻟﻨﻈﻤﺎ‬
‫ﻭﻫﺬﻩ ﺭﺳﺎﻟﺔ ﻣﻦ ﻧﺜﺮﻩ ﻛﺘﺒﻬﺎ ﺇﱃ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺸﻴﱯ‪ :‬ﻭﻗﺪ ﺃﺗﺎﱐ ﻛﺘﺎﺏ ﺷﻴﺦ ﺍﻟﺪﻭﻟﺘﲔ‪ ،‬ﻓﻜﺎﻥ ﰲ ﺍﳊﺴﻦ ﺭﻭﺿﺔ‬
‫ﺣﺰﻥ‪ ،‬ﺑﻞ ﺟﻨﺔ ﻋﺪﻥ‪ ،‬ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺑﺴﻂ ﺍﻷﻧﺲ‪ ،‬ﺑﺮﺩ ﺍﻷﻛﺒﺎﺩ ﻭﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻗﻤﻴﺺ ﻳﻮﺳﻒ ﰲ ﺃﺟﻔﺎﻥ‬
‫ﻳﻌﻘﻮﺏ‪ ،‬ﻭﻣﻨﻬﺎ‪ - :‬ﻭﺑﻌﺪ ‪ -‬ﻓﺈﻥ ﺍﳌﻨﺎﺯﻋﲔ ﻟﻸﻣﲑ ﺣﺴﺎﻡ ﺍﻟﺪﻭﻟﺔ ﻧﺴﻮﺭ ﻗﺪ ﺍﻗﺘﻨﺼﺘﻬﺎ ﺍﻟﻘﺼﻮﺭ‪ ،‬ﻭﺩﻭﻟﺘﻪ ‪ -‬ﺣﺮﺳﻬﺎ‬
‫ﺍﷲ ‪ -‬ﰲ ﺇﺑﺎﻥ ﺷﺒﺎﻬﺑﺎ ﻭﺍﻋﺘﺪﺍﳍﺎ‪ ،‬ﻭﺭﻳﻌﺎﻥ ﺇﻗﺒﺎﳍﺎ ﻭﺍﻗﺘﺒﺎﳍﺎ‪ ،‬ﻗﺪ ﺃﺳﺴﺖ ﻋﻠﻰ ﺻﻼﺡ ﻭﺳﺪﺍﺩ‪ ،‬ﻭﻋﻤﺎﺭﺓ ﺩﻧﻴﺎ ﻭﻣﻌﺎﺩ‪،‬‬
‫ﻭﻫﻲ ﻣﺆﺫﻧﻪ ﺑﺎﻟﺪﻭﺍﻡ‪ ،‬ﰲ ﻇﻞ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﺒﺐ ﻫﺮﺑﻪ ﺇﱃ ﺑﺮﻭﺟﺮﺩ‪ ،‬ﻓﺈﻥ ﺃﻡ ﳎﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻬﺗﻤﺘﻪ ﺃﻥ ﺳﻢ ﺍﺑﻦ ﺃﺧﻴﻬﺎ‪ ،‬ﻭﻃﻠﺒﺖ ﻣﻨﻪ ﻣﺎﺋﱵ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻧﻔﻘﺔ‬
‫ﰲ ﻣﺄﲤﻪ ﻓﻠﻢ ﻳﻔﻌﻞ‪ ،‬ﻭﺍﻟﺘﺠﺄ ﺇﱃ ﺑﺮﻭﺟﺮﺩ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﻋﻤﺎﻝ ﺑﺪﺭ ﺑﻦ ﺣﺴﻨﻮﻳﻪ ﺍﻟﻜﺮﺩﻱ‪ ،‬ﰒ ﺑﺪﺍ ﻟﻪ ﰲ ﺍﻟﺮﺟﻮﻉ ﺇﱃ‬
‫ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻓﺒﺬﻝ ﻣﺎﺋﱵ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻟﻴﻌﺎﺩ ﺇﱃ ﻭﺯﺍﺭﺗﻪ ﺠﻤﻟﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﻠﻢ ﳚﺐ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﺣﺘﻮﻯ ﺍﺑﻨﻪ ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﺳﻌﺪ ﻋﻠﻰ ﺗﺮﻛﺘﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻣﺎﺕ ﺑﻌﺪﻩ ﺑﺸﻬﻮﺭ‪ ،‬ﻓﺎﺣﺘﻮﻯ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ‬
‫ﺭﺍﻓﻊ ﻋﻠﻰ ﺍﳌﺎﻝ‪ ،‬ﻭﻭﺭﺩ ﺗﺎﺑﻮﺕ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺇﱃ ﺑﻐﺪﺍﺩ ﻣﻊ ﺃﺣﺪ ﺣﺠﺎﺑﻪ‪.‬‬
‫ﻭﻛﺘﺐ ﺍﺑﻨﻪ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ ،‬ﺷﻴﺦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻳﻌﺮﻓﻪ ﺃﻧﻪ ﻭﺻﻰ ﺑﺪﻓﻨﻪ ﰲ ﻣﺸﻬﺪ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻳﺴﺄﻟﻪ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻣﺮﻩ‪ ،‬ﻭﺍﺑﺘﻴﺎﻉ ﺗﺮﺑﺔ ﻟﻪ‪ ،‬ﻓﺨﺎﻃﺐ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻄﺎﻫﺮ ﺃﺑﺎ ﺃﲪﺪ ﰲ ﺫﻟﻚ‪،‬‬
‫ﻭﺳﺄﻟﻪ ﺃﻥ ﻳﺒﻴﻌﻬﻢ ﺗﺮﺑﺔ ﲞﻤﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺭﺟﻞ ﺍﻟﺘﺠﺄ ﺇﱃ ﺟﻮﺍﺭ ﺟﺪﻱ‪ ،‬ﻭﻻ ﺁﺧﺬ ﻟﺘﺮﺑﺘﻪ ﲦﻨﺎﹰ‪ ،‬ﻭﻛﺘﺐ‬
‫ﻧﻔﺴﻪ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻃﻠﺐ ﻣﻨﻪ‪ ،‬ﻭﺃﺧﺮﺝ ﺍﻟﺘﺎﺑﻮﺕ ﺇﱃ ﺑﺮﺍﻧﺎ‪ ،‬ﻭﺧﺮﺝ ﺍﻟﻄﺎﻫﺮ ﺃﺑﻮ ﺃﲪﺪ ﻭﻣﻌﻪ ﺍﻷﺷﺮﺍﻑ ﻭﺍﻟﻔﻘﻬﺎﺀ‬
‫ﻼ ﻣﻦ ﺭﺟﺎﻟﻪ ﺣﱴ ﺃﻭﺻﻠﻮﻩ ﻭﺩﻓﻨﻮﻩ ﻫﻨﺎﻟﻚ‪.‬‬‫ﻭﺻﻠﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺻﺤﺐ ﲬﺴﲔ ﺭﺟ ﹰ‬
‫ﻭﻗﺪ ﻣﺪﺣﻪ ﻣﻬﻴﺎﺭ ﺑﻘﺼﺎﺋﺪ ﻣﻨﻬﺎ‪:‬‬
‫ﺃﺟﲑﺍﻧﻨﺎ ﺑﺎﻟﻐﻮﺭ ﻭﺍﻟﺮﻛﺐ ﻣﻨﻬﻢ ‪ ...‬ﺃﻳﻌﻠﻢ ﺧﺎﻝ ﻛﻴﻒ ﺑﺎﺕ ﺍﳌﺘﻴﻢ؟؟‬
‫ﺭﺣﻠﺘﻢ ﻭﻋﻤﺮ ﺍﻟﻠﻴﻞ ﻓﻴﻨﺎ ﻭﻓﻴﻜﻢ ‪ ...‬ﺳﻮﺍﺀ ﻭﻟﻜﻦ ﺳﺎﻫﺮﻭﻥ ﻭﻧﻮﻡ‬
‫ﻓﻴﺎ ﺃﻧﺘﻢ ﻣﻦ ﻇﺎﻋﻨﲔ ﻭﺧﻠﻔﻮﺍ ‪ ...‬ﻗﻠﻮﺑﹰﺎ ﺃﺑﺖ ﺃﻥ ﺗﻌﺮﻑ ﺍﻟﺼﱪ ﻋﻨﻬﻢ‬
‫ﻳﻘﻮﻥ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺸﻤﺲ ﻭﺍﻟﺸﻤﺲ ﻓﻴﻬﻢ ‪ ...‬ﻭﻳﺴﺘﺮﺷﺪﻭﻥ ﺍﻟﻨﺠﻢ ﻭﺍﻟﻨﺠﻢ ﻣﻨﻬﻢ‬
‫ﺃﻧﺎﺷﺪ ﻧﻌﻤﺎﻥ ﺍﻷﺧﺎﺑﲑ ﻋﻨﻬﻢ ‪ ...‬ﻛﻔﻰ ﺧﱪﺓ ﻣﺴﺘﻔﺼﺢ ﻭﻫﻮ ﺃﻋﺠﻢ‬
 ‫ﻭﳌﺎ ﺟﻼ ﺍﻟﺘﻮﺩﻳﻊ ﻋﻤﻦ ﺃﺣﺒﻪ ‪ ...‬ﻭﱂ ﻳﺒﻖ ﺇﻻ ﻧﻈﺮﺓ ﺗﺘﻐﻨﻢ‬
‫ﺑﻜﻴﺖ ﻋﻠﻰ ﺍﻟﻮﺍﺩﻱ ﻭﺣﺮﻣﺖ ﻣﺎﺀﻩ ‪ ...‬ﻭﻛﻴﻒ ﳛﻞ ﺍﳌﺎﺀ ﺃﻛﺜﺮﻩ ﺩﻡ؟‬
‫ﻭﻧﻔﺮﺕ ﺑﺎﻷﻧﻔﺎﺱ ﻋﲏ ﺣﺪﻭﺟﻬﻢ ‪ ...‬ﻛﺄﻥ ﻣﻄﺎﻳﺎﻫﻢ ﻬﺑﻦ ﺗﻮﺳﻢ‬
‫ﻭﺇﻥ ﻣﻠﻮﻛﹰﺎ ﰲ " ﺑﺮﻭﺟﺮﺩ " ﻛﺮﻣﺖ ‪ ...‬ﻫﻢ ﺑﺬﻟﻮﺍ ﺍﻹﻧﺼﺎﻑ ﻓﻴﻤﺎ ﺗﻜﺮﻣﻮﺍ‬
‫ﻓﻤﻴﺰ ﻣﻦ ﺃﻋﺪﺍﺋﻬﻢ ﺃﻭﻟﻴﺎﺅﻫﻢ ‪ ...‬ﺇﺫﺍ ﺍﻧﺘﻘﻤﻮﺍ ﻳﻮﻡ ﺍﳉﺰﺍﺀ ﻭﺃﻧﻌﻤﻮﺍ‬
‫ﺃﺳﺎﺩﺗﻨﺎ ﻭﺍﳉﻮﺩ ﺻﲑﻧﺎ ﻟﻜﻢ ‪ ...‬ﻋﺒﻴﺪﹰﺍ ﻭﻋﻦ ﻗﻮﻡ ﻧﻌﺰ ﻭﻧﻜﺮﻡ‬
‫ﺇﻻﻡ ﻭﻛﺎﻥ ﺍﻟﱪ ﻣﻨﻜﻢ ﺳﺠﻴﺔ ‪ ...‬ﺗﻮﺍﺻﻠﻨﺎ ﳚﻔﻰ ﻭﻛﻢ ﻧﺘﻈﻠﻢ؟‬
‫ﻣﻦ ﺍﻋﺘﻀﺘﻢ ﻋﻨﺎ ﺧﻄﻴﺒﹰﺎ ﻟﻔﻀﻠﻜﻢ ‪ ...‬ﻭﻫﻞ ﻣﺜﻞ ﺷﻌﺮﻱ ﻋﻦ ﻋﻼﻛﻢ ﻳﺘﺮﺟﻢ؟؟‬
‫ﻭﻫﻞ ﻏﲑ ﻣﺪﺣﻲ ﻃﺒﻖ ﺍﻷﺭﺽ ﻓﻴﻜﻢ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻞﺀ ﺍﻷﺭﺽ ﻣﺎ ﻗﺪ ﻣﺪﺣﺘﻢ؟‬
‫ﻭﳌﺎ ﻣﺎﺕ ﺭﺛﺎﻩ ﻣﻬﻴﺎﺭ ﺃﻳﻀﹰﺎ ﺑﻘﺼﻴﺪﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﺃﺑﻜﻴﻚ ﱄ ﻭﳌﻦ ﺑﻠﲔ ﺑﻔﺮﻗﻪ ﺍﻝ ‪ ...‬ﺃﻳﺘﺎﻡ ﺑﻌﺪﻙ ﻭﺍﻟﻨﺴﺎﺀ ﺃﺭﺍﻣﻞ‬
‫ﻭﳌﺴﺘﺠﲑ ﻭﺍﳋﻄﻮﺏ ﺗﻨﻮﺷﻪ ‪ ...‬ﻣﺘﺴﻄﻌﻢ ﻭﺍﻟﺪﻫﺮ ﻓﻴﻪ ﺁﻛﻞ‬

‫ﻭﳌﻌﺸﺮ ﻃﺮﻕ ﺍﻟﻌﻠﻮﻡ ﺫﻧﻮﻬﺑﻢ ‪ ...‬ﰲ ﺍﻟﻨﺎﺱ ﻭﻫﻲ ﳍﻢ ﺇﻟﻴﻚ ﻭﺳﺎﺋﻞ‬

‫ﻗﺪ ﻛﻨﺖ ﻣﻠﺘﺤﻔﹰﺎ ﲟﺪﺣﻚ ﺣﻠﺔ ‪ ...‬ﻓﺨﺮﹰﺍ ﲡﺮ ﳍﺎ ﻋﻠﻲ ﺫﻻﺫﻝ‬
‫ﻓﺎﻟﻴﻮﻡ ﺃﺷﻜﺮﻙ ﺍﻟﺼﻨﻴﻊ ﻣﺮﺍﺛﻴﹰﺎ ‪ ...‬ﺧﺮﺱ ﺍﳌﺸﺒﺐ ﻋﻨﺪﻫﺎ ﻭﺍﻟﻐﺎﺯﻝ‬
‫ﻗﺎﻝ ﻫﻼﻝ‪ :‬ﰲ ﻋﺼﺮ ﺍﳉﻤﻌﺔ ﻟﺴﺖ ﺑﻘﲔ ﻣﻦ ﺻﻔﺮ ﺳﻨﺔ ﲬﺲ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﺗﻮﰲ ﺍﻟﺼﺎﺣﺐ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺎﺩ ﺑﺎﻟﺮﻱ‪ ،‬ﻭﺩﻓﻦ ﻣﻦ ﻏﺪ ﰲ ﺩﺍﺭﻩ‪ ،‬ﻭﻧﻈﺮ ﰲ ﺍﻷﻣﻮﺭ ﺑﻌﺪﻩ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﻀﱯ‪ ،‬ﺍﳌﺘﻠﻘﺐ ﺑﺎﻟﻜﺎﰲ ﺍﻷﻭﺣﺪ‪ ،‬ﻭﻣﻨﺰﻟﺔ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﻋﻠﻮ ﻗﺪﺭﻩ‪ ،‬ﻭﻣﺎ ﺷﺎﻉ ﻣﻦ ﺫﻛﺮﻩ‪ ،‬ﻳﻐﲏ ﻋﻦ ﺍﻹﻃﺎﻟﺔ‪ ،‬ﰲ‬
‫ﻭﺻﻒ ﺃﻣﺮﻩ‪.‬‬
‫ﻓﺤﺪﺛﲏ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎﺭﻭﺩﻱ ﻗﺎﻝ‪ :‬ﺍﻋﺘﻞ ﺍﻟﺼﺎﺣﺐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓﻜﺎﻥ ﺃﻣﺮﺍﺀ ﺍﻟﺪﻳﻠﻢ‪،‬‬
‫ﻭﻭﺟﻮﻩ ﺍﳊﻮﺍﺷﻲ‪ ،‬ﻭﺃﻛﺎﺑﺮ ﺍﻟﻨﺎﺱ ﻳﻐﺎﺩﻭﻥ ﺑﺎﺑﻪ ﻭﻳﺮﺍﻭﺣﻮﻥ‪ ،‬ﻭﳜﺪﻣﻮﻧﻪ ﺑﺎﻟﺪﻋﺎﺀ‪ ،‬ﻭﺗﻘﺒﻴﻞ ﺍﻷﺭﺽ ﻭﻳﻨﺼﺮﻓﻮﻥ‪،‬‬
‫ﻭﺟﺎﺀﻩ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻋﺪﺓ ﺩﻓﻌﺎﺕ‪ ،‬ﻓﻴﻘﺎﻝ ﺇﻥ ﺍﻟﺼﺎﺣﺐ ﻗﺎﻝ ﻟﻪ ﻭﻫﻮ ﻋﻠﻰ ﻳﺄﺱ ﻣﻦ ﻧﻔﺴﻪ‪ :‬ﻗﺪ ﺧﺪﻣﺘﻚ ﺃﻳﻬﺎ ﺍﻷﻣﲑ‬
‫ﺍﳋﺪﻣﺔ ﺍﻟﱵ ﺍﺳﺘﻔﺮﻏﺖ ﻓﻴﻬﺎ ﺍﻟﻮﺳﻊ‪ ،‬ﻭﺳﺮﺕ ﰲ ﺩﻭﻟﺘﻚ ﻭﺃﻳﺎﻣﻚ ﺍﻟﺴﲑﺓ ﺍﻟﱵ ﺣﺼﻠﺖ ﻟﻚ ﺣﺴﻦ ﺍﻟﺬﻛﺮ ﻬﺑﺎ‪،‬‬
‫ﻓﺈﻥ ﺃﺩﻳﺖ ﺍﻷﻣﻮﺭ ﺑﻌﺪﻱ ﻋﻠﻰ ﺭﺳﻮﻣﻬﺎ ﻋﻠﻢ ﺃﻥ ﺫﻟﻚ ﻣﻨﻚ‪ ،‬ﻭﻧﺴﺐ ﺍﳉﻤﻴﻞ ﻓﻴﻪ ﺇﻟﻴﻚ‪ ،‬ﻭﺍﺳﺘﻤﺮﺕ ﺍﻷﺣﺪﻭﺛﺔ‬
‫ﺍﻟﻄﻴﺒﺔ ﻟﻚ‪ ،‬ﻭﻧﺴﻴﺖ ﺃﻧﺎ ﰲ ﺃﺛﻨﺎﺀ ﻣﺎ ﻳﺜﲎ ﺑﻪ ﻋﻠﻴﻚ‪ ،‬ﻭﺇﻥ ﻏﲑﺕ ﺫﻟﻚ ﻭﻋﺪﻟﺖ ﻋﻨﻪ ﻭﲰﻌﺖ ﺃﻗﻮﺍﻝ ﻣﻦ ﳛﻤﻠﻚ‬
‫ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻭﺗﺴﻠﻚ ﺑﻪ ﰲ ﻃﺮﻳﻘﻪ‪ ،‬ﻛﻨﺖ ﺍﳌﺬﻛﻮﺭ ﲟﺎ ﺗﻘﺪﻡ ﻭﺍﳌﺸﻜﻮﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪﺡ ﰲ ﺩﻭﻟﺘﻚ ﻣﺎ ﻳﺸﻴﻊ ﺃﻧﻔﹰﺎ‬
‫ﻋﻨﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﰲ ﺟﻮﺍﺏ ﺫﻟﻚ ﻣﺎ ﺃﺭﺍﻩ ﺑﻪ ﻗﺒﻮﻝ ﺭﺃﻳﻪ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻭﻗﺪ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻣﻦ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﻗﻀﻰ ﳓﺒﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﳏﻤﺪ ﺧﺎﺯﻥ ﺍﻟﻜﺘﺐ ﻣﻼﺯﻣﹰﺎ ﺩﺍﺭﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳋﺪﻣﺔ ﻟﻪ‪ ،‬ﻭﻫﻮ ﻋﲔ ﻟﻔﺨﺮ ﺍﻟﺪﻭﻟﺔ ﰲ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺪﺍﺭ ﻭﻣﺎ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻓﺄﻧﻔﺬ ﰲ ﺍﳊﺎﻝ ﻭﻋﺮﻓﻪ ﺍﳋﱪ‪ ،‬ﻓﺄﻧﻔﺬ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﺧﻮﺍﺻﻪ ﻭﺛﻘﺎﺗﻪ ﺣﱴ ﺃﺣﺎﻃﻮﺍ ﻋﻠﻰ ﺍﻟﺪﺍﺭ ﻭﺍﳋﺰﺍﺋﻦ‪،‬‬
 ‫ﻭﻭﺟﺪ ﻟﻪ ﻛﻴﺲ ﻓﻴﻪ ﺭﻗﺎﻉ ﺃﻗﻮﺍﻡ ﲟﺎﺋﺔ ﺃﻟﻒ ﻭﲬﺴﲔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻣﻮﺩﻋﺔ ﻋﻨﺪﻫﻢ‪ ،‬ﻓﺎﺳﺘﺪﻋﺎﻫﻢ ﻭﻃﺎﻟﺒﻬﻢ ﺑﺬﻟﻚ‪،‬‬
‫ﻓﺄﺣﻀﺮﻭﻩ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻪ ﻣﺎ ﻫﻮ ﲞﺘﻢ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺭﲨﺖ ﺍﻟﻈﻨﻮﻥ ﻓﻴﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻧﻪ ﺃﺧﺬﻩ ﻣﻦ ﺧﻴﺎﻧﺔ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ‬
‫ﺃﻭﺩﻋﻪ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﻋﻦ ﻭﺻﻴﺔ ﻣﻨﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻧﻘﻞ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﺪﺍﺭ ﻭﺍﳋﺰﺍﺋﻦ ﺇﱃ ﺩﺍﺭ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺟﻬﺰ‬
‫ﺍﻟﺼﺎﺣﺐ ﻭﺃﺧﺮﺝ ﺗﺎﺑﻮﺗﻪ ﻭﺳﻂ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﺪ ﺟﻠﺲ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﱯ ﻟﻌﺰﺍﺋﻪ‪ ،‬ﻓﻠﻤﺎ ﺑﺪﺍ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﳊﺎﻣﻠﲔ ﻟﻪ‬
‫ﻗﺎﻣﺖ ﺍﳉﻤﺎﻋﺔ ﺇﻋﻈﺎﻣﹰﺎ ﻟﻪ ﻭﻗﺒﻠﻮﺍ ﺍﻷﺭﺽ‪ ،‬ﰒ ﻭﻗﻔﺖ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻖ ﺑﺎﻟﺴﻼﺳﻞ ﰲ ﺑﻴﺖ ﻛﺒﲑ ﺇﱃ ﺃﻥ ﻧﻘﻞ‬
‫ﺇﱃ ﺗﺮﺑﺘﻪ ﺑﺈﺻﺒﻬﺎﻥ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻗﺪ ﻗﺎﻝ‪ :‬ﻻ ﺃﺭﻯ ﺍﻟﺮﲪﺔ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﻣﺎﺕ ﻋﻦ ﻏﲑ ﺗﻮﺑﺔ ﻫﺮﺕ‬
‫ﻣﻨﻪ‪ ،‬ﻓﻄﻌﻦ ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﻧﺴﺐ ﺇﱃ ﻗﻠﺔ ﺍﻟﺮﻋﺎﻳﺔ ﻓﻴﻪ‪ ،‬ﻭﻗﺒﺾ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﻭﺃﺻﺤﺎﺑﻪ‪،‬‬
‫ﻭﻗﺮﺭ ﺃﻣﺮﻫﻢ ﻋﻠﻰ ﺛﻼﺛﺔ ﺁﻻﻑ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﺄﺩﻭﺍ ﺫﻟﻚ ﻭﺭﻗﹰﺎ ﻭﻋﻴﻨﹰﺎ ﻭﻗﻴﻤﺔ ﻋﻘﺎﺭ ﺳﻠﻤﻮﻩ‪ ،‬ﻭﺑﺎﻉ ﰲ ﲨﻠﺔ ﻣﺎ ﺑﺎﻉ‬
‫ﺃﻟﻒ ﻃﻴﻠﺴﺎﻥ ﳏﺸﻲ‪ ،‬ﻭﺃﻟﻒ ﺛﻮﺏ ﻣﺼﺮﻱ‪ ،‬ﻭﻗﻠﺪ ﺍﻟﻘﻀﺎﺀ ﺑﻌﺪﻩ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻃﺎﻟﺐ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﱯ‬
‫ﺃﻥ ﳛﺼﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﺍﳌﺘﺼﺮﻓﲔ ﻓﻴﻬﺎ ﺛﻼﺛﲔ ﺃﻟﻒ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﺍﻟﺼﺎﺣﺐ ﺃﺿﺎﻉ ﺍﻷﻣﻮﺍﻝ‪،‬‬
‫ﻭﺃﳘﻞ ﺍﳊﻘﻮﻕ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﺪﺭﻙ ﻣﺎ ﻓﺎﺕ‪ ،‬ﻭﻳﺘﺒﻊ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻣﻦ ﺫﺍﻙ ﻣﻊ ﺗﺮﺩﺩ ﺍﻟﻘﻮﻝ ﻓﻴﻪ‪.‬‬
‫ﻭﻛﺘﺐ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﲪﻮﻟﺔ ﻭﻛﺎﻥ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺍﺳﺘﺨﺼﻬﻢ ﺍﻟﺼﺎﺣﺐ‬
‫ﻭﺃﻗﺮ ﳍﻢ ﺑﺎﻟﻔﻀﻞ‪ ،‬ﻭﻗﺪ ﻗﺎﺩ ﺍﳉﻴﻮﺵ ﺍﻟﻜﺜﲑﺓ ﻓﻬﺰﻣﻬﻢ‪ ،‬ﻓﻘﺎﻣﺖ ﻟﻪ ﺍﳍﻴﺒﺔ ﺍﻟﺘﺎﻣﺔ ﰲ ﻗﻠﻮﺏ ﺍﻟﻌﺴﺎﻛﺮ‪ ،‬ﻭﺍﳌﻠﻮﻙ‬
‫ﺍﺠﻤﻟﺎﻭﺭﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪ ﻣﻮﺕ ﺍﻟﺼﺎﺣﺐ ﲜﺮﺟﺎﻥ‪ ،‬ﻣﻘﻴﻤﹰﺎ ﻣﻊ ﺍﳉﻴﻮﺵ ﳌﺪﺍﻓﻌﺔ ﻗﺎﺑﻮﺱ ﺑﻦ ﻭﴰﻜﲑ‪ ،‬ﻭﺟﻴﻮﺵ‬
‫ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻓﻜﺘﺐ ﳜﻄﺐ ﺍﻟﻮﺯﺍﺭﺓ ﻭﻳﻀﻤﻦ ﲦﺎﻧﻴﺔ ﺁﻻﻑ ﺃﻟﻒ ﺩﺭﻫﻢ ﻋﻨﻬﺎ‪ ،‬ﻓﺄﺟﻴﺐ ﺑﺎﳊﻀﻮﺭ‪ ،‬ﻓﻠﻤﺎ ﻗﺮﺏ‪ ،‬ﻗﺎﻝ‬
‫ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﱯ‪ :‬ﻗﺪ ﻭﺭﺩ ﺃﺑﻮ ﻋﻠﻲ ﻭﻋﺰﻣﺖ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻦ ﻏﺪ ﻟﺘﻠﻘﻴﻪ‪ ،‬ﻭﺃﻣﺮﺕ ﺍﳉﻤﺎﻋﺔ ﻣﻦ‬
‫ﻗﻮﺍﺩﻱ ﻭﺃﺻﺤﺎﰊ ﺑﺎﻟﻨﺰﻭﻝ ﻟﻪ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺧﺮﻭﺟﻚ ﻭﻓﻌﻠﻚ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻓﺜﻘﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪،‬‬
‫ﻭﻗﺎﻝ ﻟﻪ ﺧﻮﺍﺻﻪ ﻭﺃﺻﺤﺎﺑﻪ‪ :‬ﻫﺬﺍ ﲦﺮﺓ ﺍﻣﺘﻨﺎﻋﺘﻚ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻘﺎﻋﺪﻙ ﻋﻤﺎ ﺩﻋﺎﻙ ﻟﻪ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﳍﺬﻩ ﺍﳊﺎﻝ ﻣﺎ ﺑﻌﺪﻫﺎ‪،‬‬
‫ﻓﺮﺍﺳﻞ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻭﺑﺬﻝ ﻟﻪ ﺳﺘﺔ ﺁﻻﻑ ﺃﻟﻒ ﺩﺭﻫﻢ ﻋﻠﻰ ﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻭﺇﻋﻔﺎﺋﻪ ﻣﻦ ﺗﻠﻘﻲ ﺃﰊ ﻋﻠﻲ‪،‬‬
‫ﻭﺧﺮﺝ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻭﺗﻠﻘﺎﻩ‪ ،‬ﻭﱂ ﳜﺮﺝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪.‬‬

‫ﻭﺭﺃﻯ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﻣﻦ ﺍﻟﺼﻼﺡ ﻷﻣﺮﻩ ﺍﻹﺷﺮﺍﻙ ﺑﻴﻨﻬﻤﺎ ﰲ ﻭﺯﺍﺭﺗﻪ‪ ،‬ﻓﺴﺎﻣﺢ ﺃﺑﺎ ﻋﻠﻲ ﺑﺄﻟﻔﻲ ﺃﻟﻒ ﺩﺭﻫﻢ ﻣﻦ‬
‫ﲨﻠﺔ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﱵ ﺑﺬﳍﺎ‪ ،‬ﻭﺳﺎﻣﺢ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺑﺄﻟﻔﻲ ﺃﻟﻒ ﺩﺭﻫﻢ ﻣﻦ ﲨﻠﺔ ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻭﻗﺮﺭ ﻋﻠﻴﻬﻤﺎ‬
‫ﻋﺸﺮﺓ ﺁﻻﻑ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﲨﻊ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺧﻠﻊ ﻋﻠﻴﻬﻤﺎ ﺧﻠﻌﺘﲔ ﻣﺘﺴﺎﻭﻳﺘﲔ‪ ،‬ﻭﺭﺗﺐ ﺃﻣﺮﳘﺎ ﻋﻠﻰ ﺃﻥ‬
‫ﳚﻠﺴﺎ ﰲ ﺩﺳﺖ ﻭﺍﺣﺪ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻮﻗﻴﻊ ﳍﺬﺍ ﰲ ﻳﻮﻡ‪ ،‬ﻭﺍﻟﻌﻼﻣﺔ ﻟﻶﺧﺮ‪ ،‬ﻭﳚﻌﻞ ﺍﻟﻜﺘﺐ ﺑﺎﲰﻬﻤﺎ‪ ،‬ﻓﻘﺪﻡ ﻫﺬﺍ ﻋﻠﻰ‬
‫ﻋﻨﻮﺍﻧﺎﻬﺗﻤﺎ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﺘﺮﺍﺿﻲ ﺑﺬﻟﻚ‪ ،‬ﻭﺟﺮﺕ ﺍﳊﺎﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻧﻈﺮﺍ ﰲ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﲢﺼﻴﻞ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻗﺒﻀﺎ‬
‫ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﺼﺎﺣﺐ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻭﻣﻦ ﳊﻘﺘﻪ ﺍﳌﺴﺎﳏﺔ ﰲ ﺃﻳﺎﻣﻪ‪ ،‬ﻭﻗﺮﺭﺍ ﻋﻠﻴﻬﻢ ﺍﳌﺼﺎﺩﺭﺍﺕ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻋﻦ ﺃﰊ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳌﻘﺮﻥ ﺃﻧﻪ ﺣﺪﺛﻪ ﺃﻬﻧﻤﺎ ﺍﺳﺘﺨﺮﺟﺎ ﻣﻦ ﺇﺻﺒﻬﺎﻥ ﻭﺣﺪﻫﺎ ﲨﻠﺔ ﻭﺍﻓﺮﺓ‪،‬‬
‫ﻭﺟﺮﺕ ﺣﺎﻝ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻲ ﺇﱃ ﻣﺼﺎﺩﺭﺓ ﺃﻫﻠﻬﺎ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﺃﻧﻔﺬﺍ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺭﺍﻓﻊ ﺇﱃ‬
‫ﺇﺳﺘﺮﺍﺑﺎﺫ ﻭﻧﻮﺍﺣﻴﻬﺎ ﻻﺳﺘﻴﻔﺎﺀ ﻣﺎ ﻳﺴﺘﻮﻓﻴﻪ ﻣﻦ ﺍﳌﻌﺎﻣﻠﲔ ﻭﺍﻟﺘﻨﺎﺀ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻧﻪ ﲨﻊ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﺃﺭﺑﺎﺏ ﺍﻷﺣﻮﺍﻝ‪،‬‬
 ‫ﻭﺃﺧﺮ ﺍﻹﺫﻥ ﳍﻢ ﺣﱴ ﺗﻌﺎﱃ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺍﺷﺘﺪ ﺍﳊﺮ‪ ،‬ﰒ ﺃﻃﻌﻤﻬﻢ ﻃﻌﺎﻣﹰﺎ ﺃﻛﺜﺮ ﻣﻠﺤﻪ‪ ،‬ﻭﻣﻨﻌﻬﻢ ﺍﳌﺎﺀ ﻋﻠﻴﻪ ﻭﺑﻌﺪﻩ‪،‬‬
‫ﻭﻗﺪﻡ ﺇﻟﻴﻬﻢ ﺍﻟﺪﻭﺍﺓ ﻭﺍﻟﻜﺎﻏﺪ ﻭﻃﺎﻟﺒﻬﻢ ﺑﻜﺘﺐ ﺧﻄﻮﻃﻬﻢ ﲟﺎ ﻳﺼﺤﺤﻮﻧﻪ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻳﺴﺘﺎﻡ ﻋﻠﻴﻬﻢ ﻓﻴﻪ ﻭﻫﻢ‬
‫ﻳﺘﻠﻬﻔﻮﻥ ﻋﻄﺸﺎﹰ‪ ،‬ﺇﱃ ﺃﻥ ﺃﻟﺰﻣﻮﺍ ﻟﻪ ﻋﺸﺮﺓ ﺁﻻﻑ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﺗﻮﻗﻒ ﺍﻟﻌﻤﺎﻝ ﻭﺍﳌﺘﺼﺮﻓﻮﻥ ﻋﻦ ﺍﳋﺮﻭﺝ ﺇﱃ‬
‫ﻗﺰﻭﻳﻦ‪ ،‬ﻷﻥ ﺃﻫﻠﻬﺎ ﺃﻫﻞ ﺍﻣﺘﻨﺎﻉ ﻭﻗﻮﺓ‪ ،‬ﻓﺒﺬﻝ ﺍﻟﻘﺎﺭﺿﻲ ﺑﻦ ﺷﲑﻣﺮﺩﻱ ﺍﳋﺮﻭﺝ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﻳﻌﺮﻑ ﻭﺟﻮﻩ‬
‫ﺃﻣﻮﺍﻝ ﻓﻴﻬﺎ‪ ،‬ﻭﺧﺮﺝ ﻭﺣﺎﻭﻝ ﻣﻄﺎﻟﺒﺔ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻣﻌﺎﻣﻠﺘﻬﻢ ﲟﺜﻞ ﻣﺎ ﻋﻮﻣﻞ ﺑﻪ ﻏﲑﻫﻢ‪ ،‬ﻓﺎﺟﺘﻤﻌﻮﺍ ﻭﻫﺠﻤﻮﺍ ﻋﻠﻴﻪ ﰲ‬
‫ﺩﺍﺭﻩ ﻭﻗﺘﻠﻮﻩ‪.‬‬
‫ﻭﺍﺟﺘﻤﻊ ﻟﻔﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﰲ ﺍﳋﺰﺍﺋﻦ ﻭﺍﻟﻘﻼﻉ ﻣﺎ ﻛﺜﺮﻩ ﺍﳌﻘﻠﻠﻮﻥ ﰒ ﲤﺰﻕ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﻓﻠﻢ ﺗﺒﻖ ﻣﻨﻪ ﺑﻘﻴﺔ‬
‫ﰲ ﺃﺳﺮﻉ ﻭﻗﺖ‪ ،‬ﰒ ﻣﺎﺕ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻭﱄ ﺍﻷﻣﺮ ﺑﻌﺪﻩ ﺍﺑﻨﻪ ﳎﺪ ﺍﻟﺪﻭﻟﺔ ﺃﺑﻮ ﻃﺎﻟﺐ ﺭﺳﺘﻢ‪ ،‬ﻭﺍﺳﺘﻮﻟﺖ ﺍﻟﺴﻴﺪﺓ‬
‫ﻭﺍﻟﺪﺗﻪ ﻋﻠﻰ ﺍﻷﻣﺮ‪ ،‬ﻭﺃﺟﺮﻱ ﺃﻣﺮ ﺍﻟﻮﺯﻳﺮﻳﻦ ﻋﻠﻰ ﺣﺎﻟﻪ ﰲ ﺃﻳﺎﻡ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺍﻟﺘﺸﺎﺭﻙ ﰲ ﺗﺪﺑﲑ ﺍﳌﻤﻠﻜﺔ‪ ،‬ﻭﻣﺰﻗﺎ‬
‫ﺃﻣﻮﺍﻝ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺑﺬﺭﺍﻫﺎ ﻏﺎﻳﺔ ﺍﻟﺘﺒﺬﻳﺮ‪ ،‬ﰒ ﳒﻢ ﻗﺎﺑﻮﺱ‪ ،‬ﻭﺍﺳﺘﻮﱃ ﻋﻠﻰ ﺭﺟﺠﺎﻥ‪ ،‬ﻭﺿﺎﻡ ﺟﻴﻮﺵ ﺧﺮﺍﺳﺎﻥ‪،‬‬
‫ﻓﺪﻋﺖ ﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ ﲡﻬﻴﺰ ﺟﻴﺶ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﳜﺮﺝ ﻣﻌﻪ ﺃﺣﺪ ﺍﻟﻮﺯﻳﺮﻳﻦ‪ ،‬ﻓﺘﻘﺎﺭﻋﺎ ﻋﻠﻰ ﻣﻦ ﳜﺮﺝ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﻮﻗﻌﺖ‬
‫ﺍﻟﻘﺮﻋﺔ ﻋﻠﻰ ﺍﳉﻠﻴﻞ ﺃﰊ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﲪﻮﻟﺔ‪ ،‬ﻓﺨﺮﺝ ﻭﻣﻌﻪ ﺍﻟﻌﺴﺎﻛﺮ ﺍﳉﻤﺔ‪ ،‬ﻭﻭﻗﻌﺖ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﻗﺎﺑﻮﺱ ﻭﻗﺎﺋﻊ ﺍﺳﺘﻨﻔﺪﺕ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﺻﺤﺒﺘﻪ‪ ،‬ﻭﺍﺣﺘﺎﺝ ﺇﱃ ﺍﻹﻣﺪﺍﺩ ﻣﻦ ﺍﻟﺮﻱ‪ ،‬ﻓﺘﻘﺎﻋﺪ ﺑﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﱯ‪،‬‬
‫ﻓﺮﺟﻊ ﺇﱃ ﺍﻟﺮﻱ ﻣﻔﻠﻮﻻﹰ‪ ،‬ﻭﺃﻗﺎﻣﺎ ﻋﻠﻰ ﺃﻣﺮﳘﺎ ﻣﻦ ﺍﻻﺷﺘﺮﺍﻙ ﻣﺪﺓ‪ ،‬ﰒ ﺳﻌﺖ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺴﻌﺎﺓ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻓﺴﺎﺩ ﺍﻷﻣﺮ ﺇﳕﺎ‬
‫ﻫﻮ ﻣﻦ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺁﺭﺍﺋﻬﻤﺎ‪ ،‬ﻭﺍﻟﺮﺃﻱ ﺃﻥ ﻳﻌﺰﻝ ﺃﺣﺪﳘﺎ ﻭﻳﺒﻘﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﲪﻮﻟﺔ ﺷﺪﻳﺪ ﺍﻟﺜﻘﺔ‬
‫ﻼ ﺣﱴ ﺩﺑﺮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﱯ ﻋﻠﻴﻪ‪،‬‬ ‫ﺑﻨﻔﺴﻪ‪ ،‬ﻣﻌﺘﻘﺪﹰﺍ ﺃﻥ ﺍﻟﻌﺴﺎﻛﺮ ﻻ ﲣﺘﺎﺭ ﻏﲑﻩ‪ ،‬ﻭﻻ ﺗﺮﻳﺪ ﺳﻮﺍﻩ‪ ،‬ﻓﻜﺎﻥ ﻣﺘﻐﺎﻓ ﹰ‬
‫ﻭﻗﺒﺾ ﻋﻠﻴﻪ ﺑﺄﻣﺮ ﺍﻟﺴﻴﺪﺓ‪ ،‬ﻭﲪﻠﻪ ﺇﱃ ﻗﻠﻌﺔ ﺍﺳﺘﻮﻧﺎﻭﻧﺪ‪ ،‬ﰒ ﺃﻧﻔﺬ ﺇﻟﻴﻪ ﻣﻦ ﻗﺘﻠﻪ‪.‬‬
‫ﻭﺍﺳﺘﺒﺪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﺎﻷﻣﺮ‪ ،‬ﻭﺟﺮﺕ ﻟﻪ ﺧﻄﻮﺏ‪ ،‬ﻭﻋﺠﺰ ﰲ ﺁﺧﺮﻫﺎ ﻭﻣﺎﺕ‪ ،‬ﻓﺮﺃﺗﻪ ﺍﻟﺴﻴﺪﺓ‪ ،‬ﻓﺎﻬﺗﻢ ﺃﻧﻪ ﺳﻘﺎﻩ ﺍﻟﺴﻢ‪،‬‬
‫ﻓﻬﺮﺏ ﺣﱴ ﳊﻖ ﺑﺮﻭﺟﺮﺩ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻣﻠﺘﺠﺌﹰﺎ ﺇﱃ ﺑﺪﺭ ﺑﻦ ﺣﺴﻨﻮﻳﻪ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﻋﻨﺪﻩ ﺇﱃ ﺃﻥ‬
‫ﻣﺎﺕ ﰲ ﺑﺮﻭﺟﺮﺩ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﺗﺴﻌﲔ ﺃﻭ ﲦﺎﻥ ﻭﺗﺴﻌﲔ‪ ،‬ﻭﺗﺒﻌﻪ ﺍﺑﻨﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺳﻌﺪ ﻻﺣﻘﹰﺎ ﺑﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳌﺪﺓ‬
‫ﻗﺮﻳﺒﺔ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺭﺍﻓﻊ‪ ،‬ﻭﺍﻃﺄ ﺃﺣﺪ ﻏﻠﻤﺎﻧﻪ ﻓﺴﻘﺎﻩ ﲰﹰﺎ ﻛﺎﻥ ﻓﻴﻪ ﺣﺘﻔﻪ‪ ،‬ﻭﻬﻧﺾ ﺃﺑﻮ ﺑﻜﺮ ﻣﻦ ﳘﺬﺍﻥ ﺇﱃ‬
‫ﺑﺮﻭﺟﺮﺩ ﻻﺣﺘﻤﺎﻝ ﺗﺮﻛﺘﻪ‪ ،‬ﻓﺬﻛﺮ ﺃﻧﻪ ﺣﺼﻞ ﻟﻪ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺳﺘﻤﺎﺋﺔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮ ﺭﻳﺎﺵ‬

‫ﻭﺟﺪﺕ ﲞﻂ ﺍﳊﻤﻴﺪﻱ‪ ،‬ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻋﻦ ﺍﻟﺘﻨﻮﺧﻲ ﰲ ﻛﺘﺎﺏ ﻧﺸﻮﺍﺭ ﺍﶈﺎﺿﺮﺓ ﻗﺎﻝ‪ :‬ﻫﻮ ﺃﺑﻮ ﺭﻳﺎﺵ ﺃﲪﺪ ﺑﻦ ﺃﰊ‬
‫ﻫﺎﺷﻢ ﺍﻟﻘﻴﺴﻲ‪ ،‬ﻭﻭﺟﺪﺕ ﲞﻂ ﺑﻌﺾ ﺃﺩﺑﺎﺀ ﻣﺼﺮ ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺭﻳﺎﺵ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﻟﻌﻞ ﺃﺑﺎ ﻫﺎﺷﻢ‬
‫ﻛﻨﻴﺔ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﻏﺎﻟﺐ ﳘﺎﻡ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﻣﻬﺬﺏ ﺍﳌﻐﺮﰊ ﰲ ﺗﺎﺭﻻﳜﻪ ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﺛﻼﺛﲔ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
 ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺍﶈﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﻨﻮﺧﻲ‪ :‬ﻭﻣﻦ ﺭﻭﺍﺓ ﺍﻷﺩﺏ ﺍﻟﺬﻳﻦ ﺷﺎﻫﺪﻧﺎﻫﻢ ﺃﺑﻮ ﺭﻳﺎﺵ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻫﺎﺷﻢ‬
‫ﺍﻟﻘﻴﺴﻲ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﳛﻔﻆ ﲬﺴﺔ ﺁﻻﻑ ﻭﺭﻗﺔ ﻟﻐﺔ‪ ،‬ﻭﻋﺸﺮﻳﻦ ﺃﻟﻒ ﺑﻴﺖ ﺷﻌﺮ‪ ،‬ﺇﻻ ﺃﻥ ﺃﺑﺎ ﳏﻤﺪ ﺍﳌﺎﻓﺮﻭﺧﻲ‬
‫ﺃﺑﺮ ﻋﻠﻴﻪ‪ ،‬ﻷﻬﻧﻤﺎ ﺍﺟﺘﻤﻌﺎ ﺃﻭﻝ ﻣﺎ ﺗﺸﺎﻫﺪﺍ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻓﺘﺬﺍﻛﺮﺍ ﺃﺷﻌﺎﺭ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﳏﻤﺪ ﻳﺬﻛﺮ ﺍﻟﻘﺼﻴﺪﺓ‬
‫ﻓﻴﺄﰐ ﺃﺑﻮ ﺭﻳﺎﺵ ﻋﻠﻰ ﻋﻴﻮﻬﻧﺎ‪ ،‬ﻓﻴﻘﻮﻝ ﺃﺑﻮ ﳏﻤﺪ ﻻ‪ ،‬ﺇﻻ ﺃﻥ ﻬﺗﺬﻫﺎ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻓﻴﻨﺸﺪ ﻣﻌﻪ ﻭﻳﺘﻨﺎﺷﺪﺍ ﺇﱃ‬
‫ﺁﺧﺮﻫﺎ‪ ،‬ﰒ ﺃﺗﻰ ﺃﺑﻮ ﳏﻤﺪ ﺑﻌﺪﻩ ﺑﻘﺼﺎﺋﺪ ﱂ ﻳﺘﻤﻜﻦ ﺃﺑﻮ ﺭﻳﺎﺵ ﺃﻥ ﻳﺄﰐ ﻬﺑﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﻓﻌﻞ ﺫﻟﻚ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ‬
‫ﻗﺼﻴﺪﺓ‪ .‬ﺣﺪﺛﲏ ﺑﺬﻟﻚ ﻣﻦ ﺣﻀﺮ ﺫﻟﻚ ﺍﺠﻤﻟﻠﺲ ﻣﻌﻬﻤﺎ‪.‬‬
‫ﻭﺣﻜﻰ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﻌﺮﻱ‪ ،‬ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺮﻳﺎﺵ ﺍﳌﺼﻄﻨﻌﻲ‪ :‬ﺃﻥ ﺃﺑﺎ ﺭﻳﺎﺵ‬
‫ﻛﺎﻥ ﻃﻮﻳﻞ ﺍﻟﺸﺨﺺ‪ ،‬ﺟﻬﲑ ﺍﻟﺼﻮﺕ‪ ،‬ﻳﺘﻜﻠﻢ ﺑﻜﻼﻡ ﺍﻟﺒﺎﺩﻳﺔ‪ ،‬ﻭﻳﻈﻬﺮ ﺃﻧﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻭﻳﺘﺰﻭﺝ ﻛﺜﲑﹰﺍ‬
‫ﻭﻳﻄﻠﻖ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻭﻟﺪﺕ ﺑﺎﻟﺒﺎﺩﻳﺔ‪ ،‬ﻭﻟﻌﺒﺖ ﺑﺎﳊﻀﺮﻣﺔ‪ ،‬ﻭﺗﺄﺩﺑﺖ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﺍﳊﻀﺮﻣﺔ ﺑﺴﺘﺎﻥ ﰲ ﻧﺎﺣﻴﺔ‬
‫ﺍﻟﻴﻤﺎﻣﺔ‪ ،‬ﻟﻪ ﺧﺎﺻﻴﺔ ﰲ ﻋﻈﻢ ﺍﻟﺒﺼﻞ‪ ،‬ﻭﺍﻟﺮﻳﺶ ﻭﺍﻟﺮﻳﺎﺵ ﺣﺴﻦ ﺍﳍﻴﺌﺔ ﻭﺍﻟﺸﺎﺭﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﳏﻤﺪ ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﺍﻟﻴﺘﻴﻤﺔ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺭﻳﺎﺵ ﺑﺎﻗﻌﺔ ﰲ ﺣﻔﻆ ﺃﻳﺎﻡ ﺍﻟﻌﺮﺏ ﻭﺃﻧﺴﺎﻬﺑﺎ‬
‫ﻭﺃﺷﻌﺎﺭﻫﺎ‪ ،‬ﻏﺎﻳﺔ ﺑﻞ ﺁﻳﺔ ﰲ ﻫﺬ ﺩﻭﺍﻭﻳﻨﻬﺎ ﻭﺳﺮﺩ ﺃﺧﺒﺎﺭﻫﺎ‪ ،‬ﻣﻊ ﻓﺼﺎﺣﺔ ﻭﺑﻴﺎﻥ‪ ،‬ﻭﺇﻋﺮﺍﺏ ﻭﺇﺗﻘﺎﻥ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﺎﻥ‬
‫ﻋﺪﱘ ﺍﳌﺮﻭﺀﺓ‪ ،‬ﻭﺳﺦ ﺍﻟﻠﺒﺴﺔ‪ ،‬ﻛﺜﲑ ﺍﻟﺘﻘﺸﻒ‪ ،‬ﻗﻠﻴﻞ ﺍﻟﺘﻨﻈﻒ‪ ،‬ﻭﻓﻴﻪ ﻳﻘﻮﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﳋﺎﻟﺪﻱ‪:‬‬
‫ﻛﺄﳕﺎ ﻗﻤﻞ ﺃﰊ ﺭﻳﺎﺵ ‪ ...‬ﻣﺎ ﺑﲔ ﺻﺌﺒﺎﻥ ﻗﻔﺎﻩ ﺍﻟﻔﺎﺷﻲ‬
‫ﺵ‬
‫ﻭﺫﺍ ﻭﺫﺍ ﻗﺪ ﰿ ﰲ ﺍﻧﺘﻌﺎﺵ ‪ ...‬ﺷﻬﺪﺍﻧﺞ ﺑﺪﺩ ﰲ ﺧﺸﺨﺎ ﹺ‬
‫ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﺷﺮﻫﹰﺎ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﺭﺟﻴﻢ ﺷﻴﻄﺎﻥ ﺍﳌﻌﺪﺓ‪ ،‬ﺣﻮﰐ ﺍﻻﻟﺘﻘﺎﻡ‪ ،‬ﺛﻌﺒﺎﱐ ﺍﻻﻟﺘﻬﺎﻡ‪ ،‬ﺳﻲﺀ ﺍﻷﺩﺏ ﰲ‬
‫ﺍﳌﺆﺍﻛﻠﺔ‪ ،‬ﺩﻋﺎﻩ ﺃﺑﻮ ﻳﻮﺳﻒ ﺍﻟﺰﻳﺪﻱ ﻭﺍﱄ ﺍﻟﺒﺼﺮﺓ ﺇﱃ ﻣﺎﺋﺪﺗﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﺧﺬ ﰲ ﺍﻷﻛﻞ‪ ،‬ﻣﺪ ﻳﺪﻩ ﺇﱃ ﺑﻀﻌﺔ ﳊﻢ‬
‫ﻓﺎﻧﺘﻬﺸﻬﺎ ﰒ ﺭﺩﻫﺎ ﺇﱃ ﺍﻟﻘﺼﻌﺔ‪ ،‬ﻓﻜﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺇﺫﺍ ﺣﻀﺮ ﻣﺎﺋﺪﺗﻪ ﺃﻣﺮ ﺑﺄﻥ ﻳﻬﻴﺄ ﻟﻪ ﻃﺒﻖ ﻟﻴﺄﻛﻞ ﻋﻠﻴﻪ ﻭﺣﺪﻩ‪.‬‬
‫ﻭﺩﻋﺎﻩ ﻳﻮﻣﹰﺎ ﺍﳌﻬﻠﻲ ﺍﻟﻮﺯﻳﺮ ﺇﱃ ﻃﻌﺎﻣﻪ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻳﺄﻛﻞ‪ ،‬ﺇﺫ ﺍﻣﺘﺨﻂ ﰲ ﻣﻨﺪﻳﻞ ﺍﻟﻐﻤﺮ ﻭﺑﺼﻖ ﻓﻴﻪ‪ ،‬ﰒ ﺃﺧﺬ ﺯﻳﺘﻮﻧﺔ‬
‫ﻣﻦ ﻗﺼﻌﺔ ﻓﻐﻤﺰﻫﺎ ﺑﻌﻨﻒ ﺣﱴ ﻃﻔﺮﺕ ﻧﻮﺍﻬﺗﺎ ﻓﺄﺻﺎﺑﺖ ﻭﺟﻪ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻓﺘﻌﺠﺐ ﻣﻦ ﺳﻮﺀ ﺃﺩﺑﻪ‪ ،‬ﻓﺎﺣﺘﻤﻠﻪ ﻟﻔﺮﻁ‬
‫ﺵ ﻳﻘﻮﻝ ﺍﺑﻦ ﻟﻨﻜﻚ‪:‬‬
‫ﻋﻠﻤﻪ‪ ،‬ﻓﻔﻲ ﺷﺮﻩ ﺃﰊ ﺭﻳﺎ ﹴ‬
‫ﺵ ‪ ...‬ﻣﺒﺎﺩﺭﺓ ﻭﻟﻮ ﻭﺍﺭﻩ ﻗﱪ‬
‫ﻳﻄﲑ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﺃﺑﻮ ﺭﻳﺎ ﹴ‬
‫ﺃﺻﺎﺑﻌﻪ ﻣﻦ ﺍﳊﻠﻮﺍﺀ ﺻﻔﺮ ‪ ...‬ﻭﻟﻜﻦ ﺍﻷﺧﺎﺩﻉ ﻣﻨﻪ ﲪﺮ‬
‫ﻭﻟﻪ ﻓﻴﻪ‪:‬‬
‫ﺃﺑﻮ ﺭﻳﺎﺵ ﺑﻐﻲ ﻭﺍﻟﺒﻐﻲ ﻣﺼﺮﻋﻪ ‪ ...‬ﻓﺸﺪﺩ ﺍﻟﻐﲔ ﺗﺮﻣﻴﻪ ﺑﺂﺑﺪﺗﻪ‬
‫ﻋﺒﺪ ﺫﻟﻴﻞ ﻫﺠﺎ ﻟﻠﺤﲔ ﺳﻴﺪﻩ ‪ ...‬ﺗﺼﺤﻴﻒ ﻛﻨﻴﺘﻪ ﰲ ﺻﺪﻍ ﻭﺍﻟﺪﺗﻪ‬
‫ﻼ ﺑﺎﻟﺒﺼﺮﺓ‪:‬‬
‫ﻭﻟﻪ ﻓﻴﻪ ﻭﻗﺪ ﻭﻻﻩ ﺍﳌﺎﻓﺮﻭﺧﻲ ﻋﻤ ﹰ‬
‫ﻗﻞ ﻟﻠﻮﺿﻴﻊ ﺃﰊ ﺭﻳﺎﺵ ﻻ ﺗﺒﻞ ‪ ...‬ﺗﻪ ﻛﻞ ﺗﻴﻬﻚ ﺑﺎﻟﻮﻻﻳﺔ ﻭﺍﻟﻌﻤﻞ‬
‫ﻣﺎ ﺍﺯﺩﺩﺕ ﺣﲔ ﻭﻟﻴﺖ ﺇﻻ ﺧﺴﺔ ‪ ...‬ﻛﺎﻟﻜﻠﺐ ﺃﳒﺲ ﻣﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﺍﻏﺘﺴﻞ‬
‫ﻭﻻﺑﻦ ﻟﻨﻜﻚ ﻓﻴﻪ ﺃﺷﻌﺎﺭ ﻛﺜﲑﺓ‪ :‬ﺑﻌﻀﻬﺎ ﰲ ﺃﺧﺒﺎﺭ ﺍﺑﻦ ﻟﻨﻜﻚ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺸﻌﺮﺍﺀ‪ .‬ﻭﺟﺪﺕ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻦ‬
‫ﻼ ﻣﻦ ﺣﻔﺎﻅ‬
‫ﻛﺘﺎﺏ ﻧﺸﻮﺍﺭ ﺍﶈﺎﺿﺮﺓ ﻟﻠﻘﺎﺿﻲ ﺍﻟﺘﻨﻮﺧﻲ‪ ،‬ﻛﺎﻥ ﺃﺑﻮ ﺭﻳﺎﺵ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻫﺎﺷﻢ ﺍﻟﻘﻴﺴﻲ ﺍﻟﻴﻤﺎﻣﻲ ﺭﺟ ﹰ‬
‫ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻛﺎﻥ ﺟﻨﺪﻳﹰﺎ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻣﻊ ﺍﳌﺴﻤﻌﻲ ﺑﺮﺳﻢ ﺍﻟﻌﺮﺏ‪ ،‬ﰒ ﺍﻧﻘﻄﻊ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺸﻌﺮ ﻭﺭﻭﺍﻳﺘﻪ ﻟﻨﺎ ﺑﺎﻟﺒﺼﺮﺓ‪،‬‬
‫ﻭﺃﻧﺎ ﺣﺪﻳﺚ ﻣﻊ ﻋﻤﻲ ﺣﱴ ﺻﺮﺕ ﺭﺟﻼﹰ‪ ،‬ﻭﻛﺘﺒﺖ ﻋﻨﻪ ﻭﺃﺧﺬﺕ ﻣﻨﻪ ﻋﻠﻤﹰﺎ ﺻﺎﳊﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻌﺼﺐ ﻋﻠﻰ ﺃﰊ ﲤﺎﻡ‬
‫ﺍﻟﻄﺎﺋﻲ‪ .‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳊﺎﺿﺮﻳﻦ ﻷﰊ‪ :‬ﺇﻥ ﻣﻦ ﻋﻴﻮﻥ ﺷﻌﺮ ﺃﰊ ﺭﻳﺎﺵ ﻗﻮﻟﻪ ﰲ ﺃﺑﻴﺎﺕ ﻋﻨﺪ ﺫﻛﺮ ﺍﻣﺮﺃﺓ ﺷﺒﺐ ﻬﺑﺎ‪:‬‬
‫ﳍﺎ ﻓﺨﺬ ﲞﺘﻴﺔ ﺗﻌﻠﻒ ﺍﻟﻨﻮﻯ ‪ ...‬ﻋﻠﻰ ﺷﻔﺔ ﳌﻴﺎﺀ ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﺘﻤﺮ‬
‫ﻓﻐﻀﺐ ﺃﺑﻮ ﺭﻳﺎﺵ ﻭﻬﻧﺾ‪ ،‬ﻓﺄﻣﺮ ﺃﰊ ﺑﺈﺟﻼﺳﻪ ﻭﻗﺎﻝ ﻟﻠﺤﺎﺿﺮ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻭﻻ ﻛﻞ ﺫﺍ‪ :‬ﻭﺗﺮﺿﺎﻩ‪ ،‬ﻭﻭﻫﺐ ﻟﻪ ﺩﺭﺍﻫﻢ‬
‫ﺻﺎﳊﺔ ﺍﻟﻘﺪﺭ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﺧﱪﱐ ﻣﻦ ﺣﻀﺮ ﳎﻠﺲ ﺃﰊ ﳏﻤﺪ ﺍﳌﺎﻓﺮﻭﺧﻲ ﻋﺎﻣﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻗﺪ ﺗﻨﺎﺭﺍ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﺧﺘﻠﻔﺎ ﻓﻴﻪ‪،‬‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺭﻳﺎﺵ‪ :‬ﻛﺬﺍ ﺃﺧﱪﺗﲏ ﻋﻤﱵ ﺃﻭ ﺟﺪﰐ ﰲ ﺍﻟﺒﺎﺩﻳﺔ ﻋﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻭﺟﺪﻬﺗﺎ ﺗﺘﻜﻠﻢ ﺑﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺍﳊﺴﲔ‬
‫ﳏﻤﺪ ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻟﻨﻜﻚ ﺍﻟﺸﺎﻋﺮ ﻭﻛﺎﻥ ﺣﺎﺿﺮﹰﺍ‪ :‬ﺍﻟﻠﻐﺔ ﻻ ﺗﺆﺧﺬ ﻋﻦ ﺍﻟﺒﻐﻴﺎﺕ‪ ،‬ﻓﺄﻣﺴﻚ ﺧﺠﻼﹰ‪،‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﺎﻓﺮﻭﺧﻲ ﻗﺪ ﻭﻻﻩ ﺍﻟﺮﺳﻢ ﻋﻠﻰ ﺍﳌﺮﺍﻛﺐ ﺑﻌﺒﺎﺩﺍﻥ ﲝﺎﺭ ﺳﺎﺑﻊ ﻭﺃﺣﺴﻦ ﺇﻟﻴﻪ ﻭﺍﺧﺘﺎﺭﻩ‪ ،‬ﻋﺼﺒﻴﺔ ﻣﻨﻪ‬
‫ﻟﻠﻌﻠﻢ ﻭﺍﻷﺩﺏ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻟﻨﻜﻚ‪:‬‬
‫ﺃﺑﻮ ﺭﻳﺎﺵ ﻭﱄ ﺍﻟﺮﲰﺎ ‪ ...‬ﻭﻛﻴﻒ ﻻ ﻳﺼﻔﻊ ﺃﻭ ﻳﻌﻤﻰ‬
‫ﻳﺎ ﺭﺏ ﺟﺪﻱ ﺩﻕ ﰲ ﺧﺼﺮﻩ ‪ ...‬ﰒ ﺃﺗﺎﻧﺎ ﺑﻘﻔﺎ ﻳﺬﻣﻰ‬

‫ﻗﺎﻝ ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺭﻳﺎﺵ ﻗﺎﻝ‪ :‬ﻣﺪﺣﺖ ﺍﻟﻮﺯﻳﺮ ﺍﳌﻬﻠﱯ ﻓﺘﺄﺧﺮﺕ ﺻﻠﺘﻪ‪ ،‬ﻭﻃﺎﻝ ﺗﺮﺩﺩﻱ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﻠﺖ‪:‬‬
‫ﻭﻗﺎﺋﻠﺔ ﻗﺪ ﻣﺪﺣﺖ ﺍﻟﻮﺯﻱ ‪ ...‬ﺭ ﻭﻫﻮ ﺍﳌﺆﻣﻞ ﻭﺍﳌﺴﺘﻤﺎﺡ‬
‫ﻓﻤﺎﺫﺍ ﺃﻓﺎﺩﻙ ﺫﺍﻙ ﺍﳌﺪﻱ ‪ ...‬ﺡ ﻭﻫﺬﺍ ﺍﻟﻐﺪﻭ ﻭﺫﺍﻙ ﺍﻟﺮﻭﺍﺡ؟‬
‫ﻓﻘﻠﺖ ﳍﺎ ﻟﻴﺲ ﻳﺪﺭﻱ ﺍﻣﺮﺅ ‪ ...‬ﺑﺄﻱ ﺍﻷﻣﻮﺭ ﻳﻜﻮﻥ ﺍﻟﺼﻼﺡ؟‬
‫ﻋﻠﻲ ﺍﻟﺘﻘﻠﺐ ﻭﺍﻹﺿﻄﺮﺍ ‪ ...‬ﺏ ﺟﻬﺪﻱ ﻭﻟﻴﺲ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺡ‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺃﻣﺎ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﺎﻓﺮﻭﺧﻲ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻣﻜﺮﺭﺍﹰ‪ ،‬ﻓﻬﻮ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﻭﺧﻲ‬
‫ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺘﻘﻠﺪ ﻋﻤﺎﻟﺔ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﳉﻼﻟﺔ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﲤﺘﺎﻣﺎﹰ‪ ،‬ﻳﻜﺮﺭ‬
‫ﻼ‬
‫ﺍﳊﺮﻑ ﰲ ﻛﻼﻣﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺴﻤﻴﻪ ﺍﻟﻌﺎﻣﺔ ﻓﺄﻓﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻣﺴﺘﻐﻠﻘﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﻓﺤﺪﺙ ﺍﻟﺘﻨﻮﺧﻲ ﺃﻧﻪ ﺍﻋﺘﺮﺽ ﲨ ﹰ‬
‫ﻳﺴﲑ ﰲ ﺻﺤﻦ ﺍﻟﺪﺍﺭ ﲝﻀﺮﺗﻪ‪ ،‬ﻭﻭﻗﻒ ﻟﻴﺨﺎﻃﺐ ﻋﻠﻴﻪ ﻓﻠﻢ ﻳﺮﺿﻪ ﻓﻘﺎﻝ ﺃﺧﺮﺟﻮﻩ ﻋﲏ‪ ،‬ﻭﻛﺮﺭ ﺃﺥ ﺃﺥ ﻷﺟﻞ‬
‫ﻋﻘﻠﺔ ﻟﺴﺎﻧﻪ‪ ،‬ﻓﱪﻙ ﺍﳉﻤﻞ‪ ،‬ﻷﻧﻪ ﻇﻦ ﺃﻧﻪ ﻳﻘﺎﻝ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﺇﺫﺍ ﺃﺭﻳﺪ ﻣﻨﻪ ﺍﻟﱪﻭﻙ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﻧﺸﺪ‬
‫ﺍﻟﺸﻌﺮ ﺃﻭﻥ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺮﺃﻩ ﻭﺃﻭﺭﺩﻩ ﻋﻠﻰ ﺃﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺣﺴﻦ ﺍﻷﺩﺍﺀ‪ ،‬ﻭﻃﻴﺐ ﺍﳊﻨﺠﺮﺓ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻟﻮ‬
‫ﻛﺎﻥ ﻛﻼﻣﻚ ﻛﻠﻪ ﺷﻌﺮﹰﺍ ﺃﻭ ﻛﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲣﻠﺼﺖ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺪﺓ‪ ،‬ﻓﻘﺎﻝ ﻳﻜﻮﻥ ﺫﻟﻚ ﻃﻨﺰﺍﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ‬
‫ﺃﺣﺪ ﺧﻠﻔﺎﺋﻪ ﻗﺪ ﺧﺮﺝ ﺇﱃ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﺳﺘﺨﻠﻒ ﲝﻀﺮﺗﻪ ﺍﺑﻨﹰﺎ ﻟﻪ‪ ،‬ﻛﺎﻥ ﻣﺜﻞ ﺍﳌﺎﻓﺮﻭﺧﻲ ﰲ ﺍﻟﺘﻤﺘﻤﺔ‪ ،‬ﻓﺨﺎﻃﺒﻪ‬
‫ﺍﳌﺎﻓﺮﻭﺧﻲ ﺃﻭﻝ ﻣﺎ ﺩﺧﻞ ﺇﻟﻴﻪ ﰲ ﺃﻣﺮ ﺷﻲﺀ ﻗﺎﻝ ﻓﻴﻪ ﻭ‪ .‬ﻭ‪ .‬ﻭ‪ .‬ﻣﺮﺍﺭﺍﹰ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﺫﻟﻚ ﺍﻻﺑﻦ ﲟﺜﻞ ﻛﻼﻣﻪ‪ ،‬ﻓﻘﺎﻝ ﻳﺎ‬
‫ﻏﻠﻤﺎﻥ ﻗﻔﺎﻩ‪ ،‬ﻛﺄﻧﻪ ﳛﻜﻴﲏ‪ ،‬ﻓﺼﻔﻊ ﺻﻔﻌﹰﺎ ﳏﻜﻤﺎﹰ‪ ،‬ﺣﱴ ﺣﻀﺮﻩ ﺃﻗﻮﺍﻡ ﻭﺣﻠﻔﻮﺍ ﻟﻪ ﺃﻥ ﺫﻟﻚ ﻋﺎﺩﺗﻪ‪ ،‬ﻓﺄﺧﺬ ﻳﻌﺘﺬﺭ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻧﺐ ﻷﺑﻴﻪ‪ ،‬ﳌﺎ ﻧﺰﻝ ﰲ ﺣﻀﺮﰐ ﻣﺜﻠﻪ ﻓﻬﺬﺍ ﺧﱪ ﺍﳌﺎﻓﺮﻭﺧﻲ ﻟﺘﻌﺮﻓﻪ‪،‬‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺩﻳﱯ‬

 ‫ﺍﳋﻮﺍﺭﺯﻣﻲ ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻣﻦ ﻣﺸﺎﻫﲑ ﻓﻀﻼﺀ ﺧﻮﺍﺭﻡ ﻭﺃﺩﺑﺎﺋﻬﺎ ﻭﺷﻌﺮﺍﺋﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﰲ ﺗﺎﺭﻳﺦ ﺧﻮﺍﺭﺯﻡ‪ :‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺼﻔﺎﺭﻱ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻗﺮﺃﺕ ﲞﻄﻪ ﺃﻧﻪ ﻛﺎﻥ ﻛﺎﺗﺒﹰﺎ ﺑﺎﺭﻋﺎﹰ‪،‬‬
‫ﺣﺴﻦ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﺘﺮﺳﻞ‪ ،‬ﻭﺍﻓﺮ ﺍﳊﻆ ﻣﻦ ﺣﺴﻦ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻓﺼﺎﺣﺔ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻛﺎﻥ ﺧﻄﻪ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ‬
‫ﺃﻗﺴﺎﻡ ﺍﳊﺴﻦ ﻭﺍﳉﻮﺩﺓ‪ ،‬ﻓﻤﻦ ﻛﻼﻣﻪ‪ :‬ﺍﻟﺰﻳﺎﺩﺓ ﻓﻮﻕ ﺍﳊﺪ ﻧﻘﺼﺎﻥ‪ ،‬ﻭﺍﻹﺳﺎﺀﺓ ﺑﻠﺴﺎﻥ ﺍﳊﻖ ﺇﺣﺴﺎﻥ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﻛﺘﺎﺑﺔ ﻣﺘﻌﻘﺪﺓ ﻣﺘﻜﻠﻔﺔ ﻗﺎﻝ‪ :‬ﺍﻟﻜﺘﺎﺑﺔ ﺗﺴﻜﻦ ﺳﻜﻦ ﺃﺧﺮﻯ‪ :‬ﻭﻛﺘﺐ ﺇﱃ ﺑﻌﺾ ﺍﻟﺮﺅﺳﺎﺀ ﰲ‬
‫ﺷﻜﺎﻳﺔ ﺭﺟﻞ ﺛﻘﻴﻞ‪ :‬ﻗﺪ ﻣﻨﻴﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻬﻞ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺻﺎﺣﺐ ﺍﳉﺒﺔ ﺍﻟﻜﻬﺒﺎﺀ‪ ،‬ﻭﺍﻟﻠﺤﻴﺔ ﺍﻟﺸﻬﺒﺎﺀ ﺑﺎﻟﺪﺍﻫﻴﺔ‬
‫ﺍﻟﺪﻫﻴﺎﺀ‪ ،‬ﻭﺍﻟﺼﻴﻠﻢ ﺍﻟﺼﻤﺎﺀ‪ ،‬ﺟﻌﻞ ﻟﺴﺎﻧﻪ ﺳﻨﺎﻧﻪ‪ ،‬ﻭﺃﺷﻔﺎﺭ ﻋﻴﻨﻴﻪ ﺍﻟﺼﻠﺒﺔ ﺷﻔﺎﺭﻩ‪ ،‬ﻓﺈﺫﺍ ﺗﻜﻠﻢ ﻛﻠﻢ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﺃﻛﺜﺮ ﳑﺎ‬
‫ﻳﻜﻠﻢ ﺑﺴﻨﺎﻧﻪ‪ ،‬ﻭﺇﺫﺍ ﳌﺢ ﺑﺒﺼﺮﻩ‪ ،‬ﺟﺮﺡ ﺍﻟﻘﻠﻮﺏ ﺑﻠﺤﻈﻪ‪ ،‬ﺃﺷﺪ ﳑﺎ ﺟﺮﺡ ﺍﻵﺫﺍﻥ ﺑﻠﻔﻈﻪ‪ ،‬ﻳﻈﻬﺮ ﻟﻠﻨﺎﺱ ﰲ ﺯﻱ‬
‫ﻣﻈﻠﻮﻡ‪ ،‬ﻭﺇﻧﻪ ﻟﻈﺎﱂ‪ ،‬ﻭﻳﺸﻜﻮ ﺇﻟﻴﻬﻢ ﻭﺟﻊ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻭﻫﻮ ﺳﺎﱂ‪.‬‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺑﻌﺾ ﺍﻟﺮﺅﺳﺎﺀ ﻭﻗﺪ ﺣﺠﺐ ﻋﻨﻪ‪:‬‬
‫ﻭﳏﺠﺐ ﲝﺠﺎﺏ ﻋﺰ ﺷﺎﻣﺦ ‪ ...‬ﻭﺷﻌﺎﻉ ﻧﻮﺭ ﺟﺒﻴﻨﻪ ﻻ ﳛﺠﺐ‬
‫ﺣﺎﻭﻟﺘﻪ ﻓﺮﺃﻳﺖ ﺑﺪﺭﹰﺍ ﻃﺎﻟﻌﹰﺎ ‪ ...‬ﻭﺍﻟﺒﺪﺭ ﻳﺒﻌﺪ ﺑﺎﻟﺸﻌﺎﻉ ﻭﻳﻘﺮﺏ‬
‫ﻗﺒﻠﺖ ﻧﻮﺭ ﺟﺒﻴﻨﻪ ﻣﺘﻌﺰﺯﹰﺍ ‪ ...‬ﺑﺎﻟﻠﺤﻆ ﻣﻨﻪ ﻭﻗﺪ ﺯﻫﺎﻩ ﺍﳌﻮﻛﺐ‬
‫ﻛﺎﻟﺸﻤﺲ ﰲ ﻛﺒﺪ ﺍﻟﺴﻤﺎﺀ ﻭﻧﻮﺭﻫﺎ ‪ ...‬ﻣﻦ ﺟﺎﻧﺒﻴﻪ ﻣﺸﺮﻕ ﻭﻣﻐﺮﺏ‬
‫ﺇﻥ ﺑﺎﻥ ﺷﺨﺼﻲ ﻋﻦ ﳎﺎﻟﺲ ﻏﲑﻩ ‪ ...‬ﻓﺎﻟﻨﻔﺲ ﰲ ﺃﻟﻄﺎﻓﻪ ﺗﺘﻘﻠﺐ‬
‫ﻭﺇﺫﺍ ﺗﻘﺎﺭﺑﺖ ﺍﻟﻨﻔﻮﺱ ﻭﻣﺎ ﺍﻧﺘﺄﺕ ‪ ...‬ﺃﺷﺨﺎﺻﻬﺎ ﻓﻬﻮ ﺍﳉﻮﺍﺩ ﺍﻷﻗﺮﺏ‬

‫ﻭﻛﺘﺐ ﺇﱃ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺪ ﺑﻌﺚ ﺇﻟﻴﻪ ﺷﺎﺓ‪ :‬ﻭﺻﻠﺖ ﺍﻟﺸﺎﺓ ﻓﻜﺎﻧﺖ ﺷﺎﺓ ﺍﻟﺸﻴﺎﺓ‪ ،‬ﺣﺴﻨﺔ ﺍﳊﻠﻲ ﻭﺍﻟﺸﻴﺎﺕ‪ ،‬ﻓﻔﺮﺡ‬
‫ﺍﻟﻔﺮﺍﺭﻳﺞ ﲟﻜﺎﻬﻧﺎ‪ ،‬ﻭﻣﻸﻭﺍ ﻣﻨﻬﺎ ﺣﻮﺍﺻﻠﻬﻢ‪ ،‬ﻭﺛﻨﻮﺍ ﺑﺎﻟﺪﺑﺎﺀ ﻭﺍﻟﺪﻋﺎﺀ ﺃﻧﺎﻣﻠﻬﻢ‪ :‬ﻭﻟﻪ‪ :‬ﺳﺎﻋﺪﺕ ﺍﻷﻳﺎﻡ ﺑﺎﳌﺮﺍﺩ‪ ،‬ﻭﻭﻓﺖ‬
‫ﺑﺎﳌﻴﻌﺎﺩ‪ ،‬ﻭﲨﻌﺖ ﱄ ﺑﲔ ﻃﺮﰲ ﺍﻹﺻﻌﺎﺩ ﻭﺍﻹﺳﻌﺎﺩ‪ ،‬ﻭﻟﻪ‪ :‬ﺣﻀﺮﺕ ﻣﻮﺍﻟﻴﹰﺎ ﺍﳊﻀﺮﺓ ﺍﻟﱵ ﺗﻀﺮﺏ ﻏﻠﻴﻬﺎ ﺃﻛﺒﺎﺩ‬
‫ﺍﻹﺑﻞ‪ ،‬ﻣﻦ ﻛﻞ ﻓﺞ ﻋﻤﻴﻖ‪ ،‬ﻭﲤﺘﺪ ﳓﻮﻫﺎ ﺃﻋﻨﺎﻕ ﺍﻷﻣﻞ‪ ،‬ﻣﻦ ﻛﻞ ﻓﻮﺝ ﻭﻓﺮﻳﻖ‪ ،‬ﻭﻟﻪ‪ :‬ﺃﻳﺎﻡ ﻣﻮﻻﻧﺎ ﻣﺸﺮﻗﺔ‪،‬‬
‫ﻛﺄﺧﻼﻗﻪ‪ ،‬ﻭﺃﺧﺒﺎﺭﻩ ﻋﺒﻘﺔ‪ ،‬ﻛﺄﻋﺮﺍﻗﻪ ﺗﺰﻫﻰ ﲜﻼﻝ ﻣﻜﺎﻧﻪ ﺍﻟﺮﺗﺐ ﻭﺍﳌﻌﺎﺭﺝ‪ ،‬ﻭﺗﺰﻳﻦ ﺑﻜﺮﻡ ﻭﺟﻬﻪ ﺍﻷﻋﻴﺎﺩ ﻭﺍﳌﻬﺎﺭﺝ‪،‬‬
‫ﻭﻟﻪ‪ :‬ﻻ ﻳﻠﻴﻖ ﺧﺎﰎ ﺍﻟﻌﺰ ﻭﺍﳉﻼﻝ ﺇﻻ ﲞﻨﺎﺻﺮﻩ‪ ،‬ﻭﻻ ﻳﺮﺟﻊ ﺍﻟﺒﺎﻃﻞ ﺇﱃ ﺍﳊﻖ ﺇﻻ ﻋﻨﺪ ﻧﺎﺻﺮﻩ‪ ،‬ﻭﻟﻪ‪ :‬ﻣﻦ ﳊﻈﺘﻪ ﻋﲔ‬
‫ﺇﻗﺒﺎﻟﻪ‪ ،‬ﻭﺳﻘﺘﻪ ﻋﲔ ﺇﻓﻀﺎﻟﻪ‪ ،‬ﺃﻗﺒﻠﺖ ﺳﻌﻮﺩﻩ ﺑﺈﺷﺮﺍﻕ‪ ،‬ﻭﺃﺫﻥ ﻋﻮﺩﻩ ﺑﺈﻳﺮﺍﻕ‪ ،‬ﻭﻟﻪ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻮﺯﺍﺭﺓ ﺩﺛﺮﺕ‬
‫ﺭﺳﻮﻣﻬﺎ ﻭﺁﺛﺎﺭﻫﺎ‪ ،‬ﻭﺩﺭﺳﺖ ﺃﻋﻼﻣﻬﺎ ﻭﻣﻨﺎﺭﻫﺎ‪ ،‬ﻓﻠﻘﺪ ﻗﻴﺾ ﺍﷲ ﳍﺎ ﻣﻮﻻﻧﺎ ﻓﻤﺪ ﺑﺎﻋﻬﺎ‪ ،‬ﻭﻋﻤﺮ ﺭﺑﺎﻋﻬﺎ‪ ،‬ﻓﺄﻧﺴﺖ‬
‫ﺑﺘﺪﺍﺑﲑﻩ ﺍﻟﺜﺎﻗﺒﺔ ﻣﻦ ﻭﺣﺸﺔ ﻧﻔﺎﺭﻫﺎ‪ ،‬ﻭﺍﺳﺘﺮﻭﺣﺖ ﻣﻦ ﺁﺭﺍﺋﻪ ﺍﻟﺼﺎﺋﺒﺔ ﺇﱃ ﻛﻨﻔﻬﺎ ﻭﻗﺮﺍﺭﻫﺎ‪ ،‬ﻭﻟﻪ‪ :‬ﻛﺘﺎﰊ ﻭﺃﻧﺎ ﰲ‬
‫ﺳﻼﻣﺔ ﺇﻻ ﻣﻦ ﺍﻟﺸﻮﻕ ﺇﱃ ﻃﻠﻌﺘﻪ ﺍﳌﺴﻌﻮﺩﺓ‪ ،‬ﻭﺍﻟﻨﺰﺍﻉ ﺇﱃ ﺃﺧﻼﻗﻪ ﺍﳌﺸﻬﻮﺩﺓ‪ ،‬ﻭﻣﻼﺣﻈﺔ ﺗﻠﻚ ﺍﳍﻤﻢ ﺍﻟﻌﻠﻴﺔ‪،‬‬
‫ﻭﻣﻄﺎﻟﻌﺔ ﺗﻠﻚ ﺍﳊﺮﻛﺎﺕ ﺍﻟﺸﻬﻴﺔ‪ ،‬ﻭﳎﺎﺭﻱ ﺗﻠﻚ ﺍﻷﻧﺎﻣﻞ ﺑﺎﻷﻗﻼﻡ‪ ،‬ﻓﺈﻬﻧﺎ ﺇﺫﺍ ﺟﺮﺕ ﻧﺜﺮﺕ ﺍﻟﺪﺭﺭ‪ ،‬ﻭﺃﺳﺎﻟﺖ ﻋﻠﻰ‬
‫ﺟﺒﺎﻩ ﺍﻷﻧﺎﻡ ﺍﻟﻐﺮﺭ‪ ،‬ﻭﺳﻨﺖ ﻟﻠﺒﻠﻐﺎﺀ ﻭﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻨﻦ ﺍﻟﻔﻘﺮ ﻭﺍﻵﺩﺍﺏ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﺠﺰﻱ‬

 ‫ﺃﺑﻮ ﻧﺼﺮ‪ ،‬ﺃﺣﺪ ﺍﻷﺩﺑﺎﺀ ﺍﻟﻔﻀﻼﺀ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ‪ ،‬ﰒ ﻗﺮﺃﺕ ﲞﻂ ﺳﻼﻣﺔ ﺑﻦ ﻋﻴﺎﺽ ﺍﻟﻜﻔﺮﻃﺎﰊ‬
‫ﺍﻟﻨﺤﻮﻱ ﻣﺎ ﺻﻮﺭﺗﻪ‪ :‬ﻭﺟﺪﺕ ﰲ ﺁﺧﺮ ﻧﺴﺨﺔ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻟﻌﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ ﺑﺎﻟﺮﻱ ﻣﻜﺘﻮﺑﺎﹰ‪ ،‬ﻣﺎ ﺣﻜﺎﻳﺘﻪ‪ :‬ﻗﺮﺃ‬
‫ﻋﻠﻲ ﺍﻷﺥ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﻧﺼﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﺠﺰﻱ ﺃﻳﺪﻩ ﺍﷲ‪ ،‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ‪،‬‬
‫ﻗﺮﺍﺀﺓ ﺿﺒﻂ ﻭﲢﺼﻴﻞ‪ ،‬ﻭﻛﺘﺒﻪ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﲞﻄﻪ ﰲ ﺷﻬﺮ ﺍﷲ ﺍﳌﺒﺎﺭﻙ ﻣﻦ ﺷﻬﻮﺭ ﺳﻨﺔ ﺃﺭﺑﻊ‬
‫ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ‬

‫ﺍﻟﻄﺒﻴﺐ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﳉﺰﺍﺭ ﺍﻟﻘﲑﻭﺍﱐ‪ ،‬ﻛﺎﻥ ﻃﺒﻴﺒﹰﺎ ﺣﺎﺫﻗﹰﺎ ﺩﺍﺭﺳﺎﹰ‪ ،‬ﻛﺘﺒﻪ ﺟﺎﻣﻌﺔ ﳌﺆﻟﻔﺎﺕ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻓﻴﻪ ﺣﺴﻦ ﺍﻟﻔﻬﻢ‬
‫ﳍﺎ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻓﻴﻪ ﻭﰲ ﻏﲑﻩ‪.‬‬
‫ﻓﻤﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ ﰲ ﺍﻟﻄﺐ‪ ،‬ﻛﺘﺎﺑﻪ ﰲ ﻋﻼﺝ ﺍﻷﻣﺮﺍﺽ‪ ،‬ﲰﺎﻩ ﺯﺍﺩ ﺍﳌﺴﺎﻓﺮ‪ ،‬ﻭﻛﺘﺎﺑﻪ ﰲ ﺍﻷﺩﻭﻳﺔ ﺍﳌﻔﺮﺩﺓ‪ ،‬ﺍﳌﻌﺮﻭﻑ‬
‫ﺑﺎﻻﻋﺘﻤﺎﺩ‪ ،‬ﻭﻛﺘﺎﺑﻪ ﰲ ﺍﻷﺩﻭﻳﺔ ﺍﳌﺮﻛﺒﺔ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺒﻐﻴﺔ‪ ،‬ﻭﺭﺳﺎﺋﻠﻪ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺫﻛﺮ ﺍﺧﺘﻼﻑ ﺍﻷﻭﺍﺋﻞ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﻛﺎﻥ ﺃﻳﻀﹰﺎ ﻟﻪ ﻋﻨﺎﻳﺔ ﺑﺎﻟﺘﺎﺭﻳﺦ‪ ،‬ﺃﻟﻒ ﻓﻴﻪ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﺭﺃﻳﺘﻪ ﰲ ﳎﻠﺪﺍﺕ ﺗﺰﻳﺪ ﻋﻠﻰ ﺍﻟﻌﺸﺮ‪ ،‬ﲰﺎﻩ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺼﺤﻴﺢ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺫﺍﻙ ﺍﻟﺬﻱ ﺃﻭﺟﺐ ﺫﻛﺮﻩ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﺣﺴﻦ ﺍﳌﺬﻫﺐ ﺑﺄﺻﻞ ﺍﻟﺴﲑﺓ‪ ،‬ﺻﺎﺋﻨﹰﺎ‬
‫ﻟﻨﻔﺴﻪ‪ ،‬ﻣﻨﻘﺒﻀﹰﺎ ﻋﻦ ﺍﳌﻠﻮﻙ‪ ،‬ﺫﺍ ﺛﺮﻭﺓ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﻘﺼﺪ ﺃﺣﺪﹰﺍ ﺇﱃ ﺑﻴﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺃﺩﻭﻳﺔ ﻳﻔﺮﻗﻬﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﰲ ﺃﻳﺎﻡ ﺍﳌﻌﺰ ﻟﺪﻳﻦ ﺍﷲ‪ ،‬ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ ﺃﻭ ﻣﺎ ﻗﺎﺭﻬﺑﺎ‪.‬‬
‫ﺃﲪﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﺧ ﹴﻲ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻫﻮ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ‪ ،‬ﺭﺃﻳﺖ ﲨﺎﻋﺔ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻔﺘﺨﺮﻭﻥ ﺑﺎﻟﻨﻘﻞ ﻣﻦ ﺧﻄﻪ‪ ،‬ﻭﺭﺃﻳﺖ ﺧﻄﻪ ﻭﻟﻴﺲ ﲜﻴﺪ‬
‫ﺍﳌﻨﻈﺮ‪ ،‬ﻟﻜﻨﻪ ﻣﺘﻘﻦ ﺍﻟﻀﺒﻂ‪ ،‬ﻭﱂ ﺃﺭ ﺃﺣﺪﹰﺍ ﺫﻛﺮ ﺷﻴﺌﹰﺎ ﻣﻦ ﺧﱪﻩ‪ ،‬ﻟﻜﲏ ﻭﺟﺪﺕ ﺧﻄﻪ ﰲ ﺁﺧﺮ ﻛﺘﺎﺏ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬
‫ﻓﻴﻪ‪ :‬ﻛﺘﺒﻪ ﺃﲪﺪ ﺑﻦ ﺃﲪﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﺧ ﹴﻲ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺭﺍﻕ ﺍﺑﻦ ﻋﺒﺪﻭﺱ ﺍﳉﻬﺸﻴﺎﺭﻱ‪ ،‬ﻭﺍﳉﻬﺸﺒﺎﺭﻱ ﻫﺬﺍ ﻗﺪ‬
‫ﺫﻛﺮ ﰲ ﺑﺎﺑﻪ‪ ،‬ﻭﻗﺪ ﲨﻊ ﺩﻳﻮﺍﻥ ﺍﻟﺒﺤﺘﺮﻱ ﻭﻏﲑﻩ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻟﺒﻬﻠﻮﻝ‬

‫ﺍﺑﻦ ﺣﺴﺎﻥ ﺑﻦ ﺳﻨﺎﻥ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺘﻨﻮﺧﻲ ﺃﻧﺒﺎﺭﻱ ﺍﻷﺻﻞ‪ ،‬ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﲟﺪﻳﻨﺔ ﺍﳌﻨﺼﻮﺭ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﻣﺎﺕ‬
‫ﻹﺣﺪﻯ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺑﻘﻴﺖ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻵﺧﺮ‪ ،‬ﺳﻨﺔ ﲦﺎﱐ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺑﺎﻷﻧﺒﺎﺭ ﺳﻨﺔ ﺇﺣﺪﻯ‬
‫ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻋﻦ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ‪ :‬ﻭﺣﺪﺙ ﺣﺪﻳﺜﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪﻩ ﻋﻦ ﺃﰊ ﳍﺐ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﻼﺀ ﺣﺪﻳﺚ ﻭﺍﺣﺪ‪ ،‬ﻭﺭﻭﻯ‬
‫ﻋﻨﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﻭﺃﺑﻮ ﺣﻔﺺ ﺑﻦ ﺷﺎﻫﲔ‪ ،‬ﻭﺍﳌﺨﻠﺺ‪ ،‬ﻭﲨﺎﻋﺔ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺫﻛﺮ ﻃﻠﺤﺔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ‬
‫ﰲ ﺗﺴﻤﻴﺔ ﻗﻀﺎﺓ ﺑﻐﺪﺍﺩ‪.‬‬
‫ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻟﺒﻬﻠﻮﻝ‪ ،‬ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﺳﻊ ﺍﻷﺩﺏ‪ ،‬ﺗﺎﻡ ﺍﳌﺮﻭﺀﺓ‪ ،‬ﺣﺴﻦ ﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﺣﺴﻦ ﺍﳌﻌﺮﻓﺔ ﲟﺬﻫﺐ‬
 ‫ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻟﻜﻦ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﻷﺩﺏ‪ ،‬ﻭﻛﺎﻥ ﻷﺑﻴﻪ ﺇﺳﺤﺎﻕ ﻣﺴﻨﺪ ﻛﺒﲑ ﺣﺴﻦ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ‪ ،‬ﻭﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻦ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﺒﻬﻠﻮﻝ ﺑﻦ ﺣﺴﺎﻥ‪ ،‬ﰒ ﺍﺑﻨﻪ ﺇﺳﺤﺎﻕ‪ ،‬ﰒ ﺃﻭﻻﺩ ﺇﺳﺤﺎﻕ‪.‬‬

‫ﻭﱂ ﻳﺰﻝ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻠﻰ ﻋﻀﺎﺀ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺳﻨﺔ ﺳﺖ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺇﱃ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ﺳﺖ‬
‫ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰒ ﺻﺮﻑ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﹰﺎ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﺛﻘﺔ ﻣﺄﻣﻮﻧﺎﹰ‪ ،‬ﺟﻴﺪ ﺍﻟﻀﺒﻂ ﳌﺎ ﺣﺪﺙ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻔﺘﻴﹰﺎ ﰲ‬
‫ﻋﻠﻮﻡ ﺷﱴ‪ ،‬ﻣﻨﻬﺎ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺭﲟﺎ ﺧﺎﻟﻔﻬﻢ ﰲ ﻣﺴﺄﻻﺕ ﻳﺴﲑﺓ‪ ،‬ﻭﻛﺎﻥ ﺗﺎﻡ ﺍﻟﻌﻠﻢ‬
‫ﺑﺎﻟﻠﻐﺔ‪ ،‬ﺣﺴﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻨﺤﻮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﻭﻟﻪ ﻓﻴﻪ ﻛﺘﺎﺏ ﺃﻟﻔﻪ‪ ،‬ﻭﻛﺎﻥ ﺗﺎﻡ ﺍﳊﻔﻆ ﻟﻠﺸﻌﺮ ﺍﻟﻘﺪﱘ‬
‫ﻭﺍﶈﺪﺙ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﻄﻮﺍﻝ ﻭﺍﻟﺴﲑ ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﻛﺜﲑ ﺍﻟﺸﻌﺮ ﺟﺪﹰﺍ‪ ،‬ﺧﻄﻴﺒﺎﹰ‪ ،‬ﺣﺴﻦ ﺍﳋﻄﺎﺑﺔ ﻭﺍﻟﺘﻔﻮﻩ‬
‫ﺑﺎﻟﻜﻼﻡ‪ ،‬ﻟﺴﻨﹰﺎ ﺻﺎﱀ ﺍﳋﻂ ﰲ ﺍﻟﺘﺮﺳﻞ ﻭﺍﳌﻜﺎﺗﺒﺔ ﻭﺍﻟﺒﻼﻏﺔ ﰲ ﺍﳌﺨﺎﻃﺒﺔ‪ ،‬ﻭﻛﺎﻥ ﻭﺭﻋﹰﺎ ﻣﺘﺨﺸﻨﹰﺎ ﰲ ﺍﳊﻜﻢ ﺗﻘﻠﺪ‬
‫ﺍﻟﻘﻀﺎﺀ ﺑﺎﻷﻧﺒﺎﺭ‪ ،‬ﻭﻫﻴﺖ‪ ،‬ﻭﻃﺮﻳﻖ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺍﳌﻮﻓﻖ ﺑﺎﷲ ﺍﻟﻨﺎﺻﺮ ﻟﺪﻳﻦ ﺍﷲ‪ ،‬ﰲ ﺳﻨﺔ ﺳﺖ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪،‬‬
‫ﰒ ﺗﻘﻠﺪ ﻟﻠﻨﺎﺻﺮ ﺩﻓﻌﺔ ﺃﺧﺮﻯ‪ ،‬ﰒ ﺗﻘﻠﺪ ﻟﻠﻤﻌﺘﻀﺪ‪ ،‬ﰒ ﺗﻘﻠﺪ ﺑﻌﺾ ﻛﻮﺭ ﺍﳉﺒﻞ ﻟﻠﻤﻜﺘﻔﻲ‪ ،‬ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ‬
‫ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﱂ ﳜﺮﺝ ﺇﻟﻴﻬﺎ‪ ،‬ﰒ ﻗﻠﺪﻩ ﺍﳌﻘﺘﺪﺭ ﺑﺎﷲ ﰲ ﺳﻨﺔ ﺳﺖ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ ﺑﻌﺪ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﺍﻟﻘﻀﺎﺀ ﲟﺪﻳﻨﺔ‬
‫ﺍﳌﻨﺼﻮﺭ ﻣﻦ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻃﺴﻮﺝ ﻗﻄﺮﺑﻞ ﻭﻣﺴﻜﻦ‪ ،‬ﻭﺍﻷﻧﺒﺎﺭ‪ ،‬ﻭﻫﻴﺖ‪ ،‬ﻭﻃﺮﻳﻖ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﰒ ﺃﺿﺎﻑ ﻟﻪ ﺇﱃ‬
‫ﺫﻟﻚ ﺑﻌﺪ ﺳﻨﲔ ﺍﻟﻘﻀﺎﺀ ﺑﻜﻮﺭ ﺍﻷﻫﻮﺍﺯ ﳎﻤﻮﻋﺔ‪ ،‬ﳌﺎ ﻣﺎﺕ ﻗﺎﺿﻴﻬﺎ ﺇﺫ ﺫﺍﻙ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﻮﻛﻴﻊ‪،‬‬
‫ﻓﻤﺎﺯﺍﻝ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺇﱃ ﺃﻥ ﺻﺮﻑ ﻋﻨﻬﺎ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﻧﺼﺮ ﻳﻮﺳﻒ ﺑﻦ ﻋﻤﺮ ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﻋﻤﺮ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﺣﻀﺮ ﺩﺍﺭ ﺍﳌﻘﺘﺪﺭ ﺑﺎﷲ‬
‫ﻭﺃﻧﺎ ﻏﻼﻡ ﺣﺪﺙ ﺑﺎﻟﺴﻮﺍﺩ ﻣﻊ ﺃﰊ ﺍﳊﺴﲔ‪ ،‬ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﻓﻜﻨﺖ ﺃﺭﻯ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﻛﺐ ﺍﻟﻘﺎﺿﻲ‬
‫ﺃﺑﺎ ﺟﻌﻔﺮ ﳛﻀﺮ ﺑﺎﻟﺴﻮﺍﺩ‪ ،‬ﻓﺈﺫﺍ ﺭﺁﻩ ﺃﰊ ﻋﺪﻝ ﺇﱃ ﻣﻮﺿﻌﻪ ﻓﺠﻠﺲ ﻋﻨﺪﻩ‪ ،‬ﻓﻴﺘﺬﺍﻛﺮﺍﻥ ﺍﻟﺸﻌﺮ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻌﻠﻢ‪،‬‬
‫ﺣﱴ ﳚﺘﻤﻊ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﺍﳋﺪﻡ ﻋﺪﺩ ﻛﺜﲑ‪ ،‬ﻛﻤﺎ ﳚﺘﻤﻊ ﻋﻠﻰ ﺍﻟﻘﺼﺎﺹ ﺍﺳﺘﺤﺴﺎﻧﹰﺎ ﳌﺎ ﳚﺮﻱ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺴﻤﻌﺘﻪ ﻳﻮﻣﹰﺎ‬
‫ﻭﻗﺪ ﺃﻧﺸﺪ ﺑﻴﺘﹰﺎ ﻻ ﺃﺫﻛﺮﻩ ﺍﻵﻥ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﰊ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ‪ :‬ﺇﱐ ﺃﺣﻔﻆ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﲞﻼﻑ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻓﺼﺎﺡ‬
‫ﻋﻠﻴﻪ ﺻﻴﺤﺔ ﻋﻈﻴﻤﺔ ﻭﻗﺎﻝ‪ :‬ﺍﺳﻜﺖ‪ ،‬ﺃﱄ ﺗﻘﻮﻝ ﻫﺬﺍ؟ ﺃﻧﺎ ﺃﺣﻔﻆ ﻟﻨﻔﺴﻲ ﻣﻦ ﺷﻌﺮﻱ ﲬﺴﺔ ﻋﺸﺮ ﺃﻟﻒ ﺑﻴﺖ‪،‬‬
‫ﻭﺃﺣﻔﻆ ﻟﻠﻨﺎﺱ ﺃﺿﻌﺎﻑ ﺫﻟﻚ ﻭﺃﺿﻌﺎﻓﻪ ﻭﺃﺿﻌﺎﻓﻪ‪ ،‬ﻳﻜﺮﺭﻫﺎ ﻣﺮﺍﺭﹰﺍ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﻦ ﺍﻟﺘﻨﻮﺧﻲ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻟﻪ ﻫﺎﺕ‪ :‬ﺃﱄ ﺗﻘﻮﻝ ﻫﺬﺍ؟ ﻭﺃﻧﺎ ﺃﺣﻔﻆ ﻣﻦ ﺷﻌﺮﻱ ﻧﻴﻔﹰﺎ‬
‫ﻭﻋﺸﺮﻳﻦ ﺃﻟﻒ ﺑﻴﺖ‪ ،‬ﺳﻮﻯ ﻣﺎ ﺃﺣﻔﻈﻪ ﻟﻠﻨﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺳﺘﺤﲕ ﺃﰊ ﻣﻨﻪ ﻟﺴﻨﻪ ﻭﳏﻠﻪ ﻭﺳﻜﺖ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ‬
‫ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻃﺎﻟﺐ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺟﻌﻔﺮ ﺍﺑﻦ ﺍﻟﺒﻬﻠﻮﻝ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﺃﰊ ﰲ ﺟﻨﺎﺯﺓ ﺑﻌﺾ ﺃﻫﻞ ﺑﻐﺪﺍﺩ ﻣﻦ‬
‫ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﺇﱃ ﺟﺎﻧﺒﻪ ﰲ ﺍﳊﻖ ﺟﺎﻟﺲ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﻓﺄﺧﺬ ﺃﰊ ﻳﻌﻆ ﺻﺎﺣﺐ ﺍﳌﺼﻴﺒﺔ ﻭﻳﺴﻠﻴﻪ‪ ،‬ﻭﻳﻨﺸﺪﻩ‬
‫ﺃﺷﻌﺎﺭﺍﹰ‪ ،‬ﻭﻳﺮﻭﻱ ﻟﻪ ﺃﺧﺒﺎﺭﺍﹰ‪ ،‬ﻓﺪﺍﺧﻠﻪ ﺍﻟﻄﱪﻱ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺫﺋﺐ ﻣﻌﻪ‪ ،‬ﰒ ﺍﺗﺴﻊ ﺍﻷﻣﺮ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﳌﺬﺍﻛﺮﺓ‪ ،‬ﻭﺧﺮﺟﺎ‬
‫ﺇﱃ ﻓﻨﻮﻥ ﻛﺜﲑﺓ ﻣﻦ ﺍﻷﺩﺏ ﻭﺍﻟﻌﻠﻢ ﺍﺳﺘﺤﺴﻨﻬﺎ ﺍﳊﺎﺿﺮﻭﻥ‪ ،‬ﻭﻋﺠﺒﻮﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﻌﺎﱃ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻓﺘﺮﻗﻨﺎ‪ ،‬ﻓﻠﻤﺎ ﺟﻌﻠﺖ‬
‫ﺃﺳﲑ ﺧﻠﻔﻪ ﻗﺎﻝ ﻳﺎ ﺑﲏ‪ :‬ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺍﻟﺬﻱ ﺩﺍﺧﻠﻨﺎ ﺍﻟﻴﻮﻡ ﰲ ﺍﳌﺬﺍﻛﺮﺓ ﻣﻦ ﻫﻮ؟ ﺃﺗﺮﻋﻔﻪ؟ ﻓﻘﻠﺖ ﻳﺎ ﺳﻴﺪﻱ ﻛﺄﻧﻚ ﱂ‬
‫ﺗﻌﺮﻓﻪ؟ ﻓﻘﺎﻝ ﻻ‪ :‬ﻓﻘﻠﺖ‪ :‬ﻫﺬﺍ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻧﺎ ﷲ‪ ،‬ﻣﺎ ﺃﺣﺴﻨﺖ ﻋﺸﺮﰐ ﻳﺎ ﺑﲏ‪،‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻛﻴﻒ ﻳﺎ ﺳﻴﺪﻱ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻻ ﻗﻠﺖ ﱄ ﰲ ﺍﳊﺎﻝ‪ ،‬ﻓﻜﻨﺖ ﺃﺫﺍﻛﺮﻩ ﻏﲑ ﺗﻠﻚ ﺍﳌﺬﺍﻛﺮﺓ‪ ،‬ﻫﺬﺍ ﺭﺟﻞ ﻣﺸﻬﻮﺭ‬
‫ﺑﺎﳊﻔﻆ‪ ،‬ﻭﺍﻻﺗﺴﺎﻉ ﰲ ﺻﻨﻮﻑ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﺎ ﺫﺍﻛﺮﺗﻪ ﲝﺴﺒﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﻀﺖ ﻋﻠﻰ ﻫﺬﺍ ﻣﺪﺓ‪ ،‬ﻓﺤﻀﺮﻧﺎ ﰲ ﺣﻖ‬
‫ﻼ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻫﺬﺍ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﱪﻱ ﻗﺪ‬
‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﻵﺧﺮ ﻭﺟﻠﺴﻨﺎ‪ ،‬ﻭﺇﺫ ﺑﺎﻟﻄﱪﻱ ﻳﺪﺧﻞ ﺇﱃ ﺍﳊﻖ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻗﻠﻴ ﹰ‬
‫ﺟﺎﺀ ﻣﻘﺒﻼﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻭﻣﺄ ﺇﻟﻴﻪ ﺑﺎﳉﻠﻮﺱ ﻋﻨﺪﻩ‪ ،‬ﻓﻌﺪﻝ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﻭﺳﻌﺖ ﻟﻪ ﺣﱴ ﺟﻠﺲ ﺇﱃ ﺟﻨﺒﻪ‪ ،‬ﻭﺃﺧﺬ ﺃﰊ ﳚﺎﺭﻳﻪ‪،‬‬
‫ﻓﻜﻠﻤﺎ ﺟﺎﺀ ﺇﱃ ﻗﺼﻴﺪﺓ ﺫﻛﺮ ﺍﻟﻄﱪﻱ ﻣﻨﻬﺎ ﺃﺑﻴﺎﺗﺎﹰ‪ ،‬ﻗﺎﻝ ﺃﰊ ﻫﺎﻬﺗﺎ ﻳﺎ ﺃﺑﺎ ﺟﻌﻔﺮ‪ ،‬ﻓﺮﲟﺎ ﺗﻠﻌﺜﻢ‪ ،‬ﻓﻴﻤﺮ ﺃﰊ ﰲ ﲨﻴﻌﻪ‪،‬‬
‫ﺣﱴ ﺳﺒﻘﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺳﻜﺖ ﺃﰊ ﻳﻮﻣﻪ ﺫﺍﻙ ﺇﱃ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺑﺎﻥ ﻟﻠﺤﺎﺿﺮﻳﻦ ﺗﻘﺼﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﰒ ﻗﻤﻨﺎ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺃﰊ‪:‬‬
‫ﺍﻵﻥ ﺷﻔﻴﺖ ﺻﺪﺭﻱ‪.‬‬

‫ﻭﻷﰊ ﺟﻌﻔﺮ ﻫﺬﺍ ﻛﺘﺎﺏ ﰲ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﺣﺪﺙ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺘﻨﻮﺧﻲ‪ ،‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﲔ ﻋﻠﻲ‬
‫ﺑﻦ ﻫﺸﺎﻡ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﻗﲑﺍﻁ‪ ،‬ﻛﺎﺗﺐ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻭﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺫﻛﻮﻳﻪ‪،‬‬
‫ﻛﺎﺗﺐ ﻧﺼﺮ ﺍﻟﻘﺸﻮﺭﻱ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻄﻴﺐ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻜﻠﻮﺫﺍﱐ ﻛﺎﺗﺐ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻛﻨﺎ ﻣﻊ ﺃﰊ ﺍﳊﺴﻦ‬
‫ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﰲ ﺩﺍﺭ ﺍﳌﻘﺘﺪﺭ‪ ،‬ﰲ ﻭﺯﺍﺭﺗﻪ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﰲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﳋﻤﺲ ﻟﻴﺎﻝ ﺑﻘﲔ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﻣﻦ ﺳﻨﺔ‬
‫ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺤﻀﺮ ﺍﺑﻦ ﻗﻠﻴﺠﺔ ﺭﺳﻮﻝ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺇﱃ ﺍﻟﻘﺮﺍﻣﻄﺔ ﰲ ﻭﺯﺍﺭﺗﻪ ﺍﻷﻭﱃ‪،‬‬
‫ﻓﻮﺍﺟﻪ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﰲ ﺍﺠﻤﻟﻠﺲ ﲝﻀﺮﺗﻨﺎ ﺑﺄﻧﻪ ﻭﺟﻪ ﺇﱃ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻣﺒﺘﺪﺋﺎﹰ‪ ،‬ﻓﻜﺎﺗﺒﻮﻩ ﻳﻠﺘﻤﺴﻮﻥ ﻣﻨﻪ ﺍﳌﺴﺎﺣﻲ‬
‫ﻭﺍﻟﻄﻠﻖ ﻭﻋﺪﺓ ﺣﻮﺍﺋﺞ‪ ،‬ﻓﺄﻧﻔﺬ ﲨﻴﻊ ﺫﻟﻚ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺃﺣﻀﺮ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﻣﻌﻪ ﺧﻄﻪ‪ " ،‬ﺃﻱ ﺍﺑﻦ ﻋﻴﺴﻰ " ﰲ ﻧﺴﺨﺔ‬
‫ﺃﻧﺸﺄﻫﺎ ﺍﺑﻦ ﺛﻮﺍﺑﺔ ﺇﱃ ﺍﻟﻘﺮﺍﻣﻄﺔ‪ ،‬ﺟﻮﺍﺑﹰﺎ ﻋﻦ ﻛﺘﺎﻬﺑﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﺻﻠﺢ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻓﻴﻬﺎ ﲞﻄﻪ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺇﻧﻜﻢ‬
‫ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﻣﻠﺔ ﺍﻹﺳﻼﻡ ﺑﻌﺼﻴﺎﻧﻜﻢ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﳐﺎﻟﻔﺘﻜﻢ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺷﻘﻜﻢ ﺍﻟﻌﺼﺎ‪ ،‬ﻭﻟﻜﻨﻜﻢ‬
‫ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﲨﻠﺔ ﺃﻫﻞ ﺍﻟﺮﺷﺎﺩ ﻭﺍﻟﺴﺪﺍﺩ‪ ،‬ﻭﺩﺍﺧﻠﻮﻥ ﰲ ﲨﻠﺔ ﺃﻫﻞ ﺍﻟﻌﻨﺎﺩ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻓﻬﺠﻦ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﻋﻠﻴﹰﺎ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﳛﻚ ﺗﻘﻮﻝ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻣﺴﻠﻤﻮﻥ؟ ﻭﺍﻹﲨﺎﻉ ﻗﺪ ﻭﻗﻊ ﻋﻠﻰ ﺃﻬﻧﻢ ﺃﻫﻞ ﺭﺩﺓ‪ ،‬ﻻ ﻳﺼﻠﻮﻥ ﻭﻻ‬
‫ﻳﺼﻮﻣﻮﻥ‪ ،‬ﻭﺗﻮﺟﻪ ﺇﻟﻴﻬﻢ ﺑﺎﻟﻄﻠﻖ ﻭﻫﻮ ﺍﻟﺬﻱ ﺇﺫﺍ ﻃﻠﻲ ﺑﻪ ﺍﻟﺒﺪﻥ ﺃﻭ ﻏﲑﻩ ﱂ ﺗﻌﻤﻞ ﻓﻴﻪ ﺍﻟﻨﺎﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺭﺩﺕ ﻬﺑﺬﺍ‬
‫ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﺍﺳﺘﻌﺎﺩﻬﺗﻢ ﺇﱃ ﺍﻟﻄﺎﻋﺔ ﺑﺎﻟﺮﻓﻖ ﻭﺑﻐﲑ ﺣﺮﺏ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﻷﰊ ﻋﻤﺮ ﺍﻟﻘﺎﺿﻲ‪ :‬ﻣﺎ ﻋﻨﺪﻙ ﰲ ﻫﺬﺍ‬
‫ﻳﺎ ﺃﺑﺎ ﻋﻤﺮ؟ ﺍﻛﺘﺐ ﺑﻪ‪ ،‬ﻓﺄﻓﺤﻢ‪ ،‬ﻭﺟﻌﻞ ﻣﻜﺎﻥ ﺫﻟﻚ ﺃﻥ ﺃﻗﺒﻞ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻫﺬﺍ‪ ،‬ﻟﻘﺪ ﺃﻗﺮﺭﺕ ﲟﺎ‬
‫ﻟﻮ ﺃﻗﺮ ﺑﻪ ﺇﻣﺎﻡ ﳌﺎ ﻭﺳﻊ ﺍﻟﻨﺎﺱ ﻃﺎﻋﺘﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺮﺃﻳﺖ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻭﻗﺪ ﺣﺪﻕ ﺇﻟﻴﻪ ﲢﺪﻳﻘﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻟﻌﻠﻤﻪ ﺑﺄﻥ‬
‫ﺍﳌﻘﺘﺪﺭ ﰲ ﻣﻮﺿﻊ ﻳﻘﺮﺏ ﻣﻨﻪ‪ ،‬ﲝﻴﺚ ﻳﺴﻤﻊ ﺍﻟﻜﻼﻡ ﻭﻻ ﻳﺮﺍﻩ ﺍﳊﺎﺿﺮﻭﻥ‪ ،‬ﻓﺎﺟﺘﻬﺪ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﺑﺄﰊ ﻋﻤﺮ ﺃﻥ‬
‫ﻳﻜﺘﺐ ﲞﻄﻪ ﺷﻴﺌﹰﺎ ﻓﻠﻢ ﻳﻔﻌﻞ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﻏﻠﻂ ﻏﻠﻄﹰﺎ ﻭﻣﺎ ﻋﻨﺪﻱ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﺄﺧﺬ ﺧﻄﻪ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻪ ﺑﺄﻥ ﻫﺬﺍ‬
‫ﻛﺘﺎﺑﻪ‪ ،‬ﰒ ﺃﻗﺒﻞ ﻋﻠﻰ ﺃﰊ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻟﺒﻬﻠﻮﻝ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻋﻨﺪﻙ ﻳﺎ ﺃﺑﺎ ﺟﻌﻔﺮ ﰲ ﻫﺬﺍ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺃﺫﻥ ﺍﻟﻮﺯﻳﺮ ﺃﻥ ﺃﻗﻮﻝ ﻣﺎ ﻋﻨﺪﻱ ﻓﻴﻪ ﻋﻠﻰ ﺷﺮﺡ ﻗﻠﺘﻪ‪ ،‬ﻗﺎﻝ ﺍﻓﻌﻞ‪ :‬ﻗﺎﻝ‪ :‬ﺻﺢ ﻋﻨﺪﻱ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‬
‫ﻭﺃﻭﻣﺄ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺍﻓﺘﺪﻯ ﺑﻜﺘﺎﺑﲔ ﻛﺘﺒﻬﻤﺎ ﺇﱃ ﺍﻟﻘﺮﺍﻣﻄﺔ ﰲ ﻭﺯﺍﺭﺗﻪ ﺍﻷﻭﱃ ﺍﺑﺘﺪﺍﺀ ﻭﺟﻮﺍﺑﹰﺎ ﺛﻼﺛﺔ ﺁﻻﻑ‬
‫ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﺎﻧﻮﺍ ﻣﺴﺘﻌﺒﺪﻳﻦ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﻧﻌﻢ ﻭﺃﻣﻮﺍﻝ‪ ،‬ﻓﺮﺟﻌﻮﺍ ﺇﱃ ﺃﻭﻃﺎﻬﻧﻢ ﻭﻧﻌﻤﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺟﻬﺔ ﻃﻠﺐ ﺍﻟﺼﻠﺢ‪ ،‬ﻭﺍﳌﻐﺎﻟﻄﺔ ﻟﻠﻌﺪﻭ ﱂ ﳚﺐ ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﻋﻨﺪﻙ ﻓﻴﻤﺎ ﺃﻗﺮ ﺑﻪ ﺃﻥ‬
‫ﺍﻟﻘﺮﺍﻣﻄﺔ ﻣﺴﻠﻤﻮﻥ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﱂ ﻳﺼﺢ ﻋﻨﺪﻩ ﻛﻔﺮﻫﻢ ﻭﻛﺎﺗﺒﻮﻩ ﺑﺎﻟﺘﺴﻤﻴﺔ ﷲ ﰒ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﳏﻤﺪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺍﻧﺘﺴﺒﻮﺍ ﺇﱃ ﺃﻬﻧﻢ ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻭﺇﳕﺎ ﻳﻨﺎﺯﻋﻮﻥ ﰲ ﺍﻹﻣﺎﻣﺔ ﻓﻘﻂ ﱂ ﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ ﺍﻟﻜﻔﺮ‪ ،‬ﻗﺎﻝ ﻓﻤﺎ‬
‫ﻋﻨﺪﻙ ﰲ ﺍﻟﻄﻠﻖ ﻳﻨﻔﺬ ﺇﱃ ﺃﻋﺪﺍﺀ ﺍﻹﻣﺎﻡ؟ ﻓﺈﺫﺍ ﻃﻠﻲ ﺑﻪ ﺍﻟﺒﺪﻥ ﺃﻭ ﻏﲑﻩ ﱂ ﺗﻌﻤﻞ ﻓﻴﻪ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺻﺎﺡ ﻬﺑﺎ ﻛﺎﳌﻨﻜﺮ ﻋﻠﻰ‬
‫ﺃﰊ ﺟﻌﻔﺮ‪ ،‬ﻓﺄﺧﱪﱐ‪ ،‬ﻓﺄﻗﺒﻞ ﺍﺑﻦ ﺍﻟﺒﻬﻠﻮﻝ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻧﻔﺬﺕ ﺍﻟﻄﻠﻖ ﺍﻟﺬﻱ ﻫﺬﻩ ﺻﻔﺘﻪ ﺇﱃ‬
‫ﺍﻟﻘﺮﺍﻣﻄﺔ؟ ﻓﻘﺎﻝ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻻ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ :‬ﻫﺬﺍ ﺭﺳﻮﻟﻚ ﻭﺛﻘﺘﻚ ﺍﺑﻦ ﻗﻠﻴﺠﺔ‪ ،‬ﻗﺪ ﺃﻗﺮ ﻋﻠﻴﻚ ﺑﺬﻟﻚ‪،‬‬
‫ﻓﻠﺤﻖ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺩﻫﺸﺔ ﻓﻠﻢ ﻳﺘﻜﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﻷﰊ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺒﻬﻠﻮﻝ‪ ،‬ﺍﺣﻔﻆ ﺇﻗﺮﺍﺭﻩ ﺑﺎﺑﻦ ﻗﻠﻴﺠﺔ‬
‫ﺛﻘﺘﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻗﺪ ﺃﻗﺮ ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻮﺯﻳﺮ‪ :‬ﻻ ﻳﺴﻤﻰ ﻫﺬﺍ ﻣﻘﺮﺍﹰ‪ ،‬ﻫﺬﺍ ﻣﺪﻉ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ :‬ﻓﻬﻮ ﺛﻘﺘﻪ ﺑﺈﻧﻔﺎﺫﻩ ﺇﻳﺎﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﻭﺛﻘﻪ ﰲ ﲪﻞ ﻛﺘﺎﺏ‪ ،‬ﻓﻼ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﰲ ﻏﲑﻩ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﰊ‬
‫ﺟﻌﻔﺮ‪ :‬ﺃﻧﺖ ﻭﻛﻴﻠﻪ‪ ،‬ﻭﳏﺘﺞ ﻋﻨﻪ؟‪ ،‬ﻟﺴﺖ ﺇﻻ ﺣﺎﻛﻤﺎﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﲏ ﺃﻗﻮﻝ ﺍﳊﻖ ﰲ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﻛﻤﺎ ﻗﻠﺘﻪ ﰲ‬
‫ﺣﻖ ﺍﻟﻮﺯﻳﺮ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ‪ - ،‬ﳌﺎ ﺃﺭﺍﺩ ﺣﺎﻣﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﰲ ﻭﺯﺍﺭﺗﻪ ﻭﻣﻦ ﺿﺎﻣﻪ ﺍﳊﻴﻠﺔ ﻋﻠﻰ ﺍﻟﻮﺯﻳﺮ ‪ -‬ﺃﻋﺰﻩ ﺍﷲ ‪-‬‬
‫ﲟﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﱂ ﺃﺻﺐ ﺣﻴﻨﺌﺬ ﻓﻠﺴﺖ ﻣﺼﻴﺒﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﺴﻜﺖ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪،‬‬
‫ﻭﺍﻟﺘﻔﺖ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻭﻗﺎﻝ‪ :‬ﺃﻗﺮﻣﻄﻲ؟ ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﺃﻧﺎ ﻗﺮﻣﻄﻲ؟ ﺃﻧﺎ ﻗﺮﻣﻄﻲ؟‬
‫ﻳﻌﺮﺽ ﺑﻪ‪ ،‬ﻭﺫﻛﺮ ﻗﺼﺔ ﻃﻮﻳﻠﺔ‪ ،‬ﻟﻴﺴﺖ ﻣﻦ ﺧﱪ ﺍﺑﻦ ﺍﻟﺒﻬﻠﻮﻝ ﰲ ﺷﻲﺀ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﺃﰊ ﻗﲑﺍﻁ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻣﻊ ﺃﰊ ﺇﱃ ﺃﰊ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ‬
‫ﺍﻟﺒﻬﻠﻮﻝ ﻋﻘﻴﺐ ﻋﻴﺪ ﻟﻨﻬﻨﺌﻪ ﺑﻪ‪ ،‬ﻭﺗﻄﺎﻭﻝ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﰊ‪:‬‬

‫ﻗﺪ ﻛﻨﺖ ﺃﻛﺎﺗﺐ ﺍﻟﻮﺯﻳﺮ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﺇﱃ ﳏﺒﺴﻪ‪ ،‬ﻳﻌﲏ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻷﻧﻪ ﻫﻮ ﻛﺎﻥ ﺍﻟﻮﺯﻳﺮ ﺇﺫ ﺫﺍﻙ ﺍﻟﻮﺯﺍﺭﺓ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﺃﻋﺮﻓﻪ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻘﺎﺿﻲ ﻣﻦ ﻣﻮﺍﻻﺗﻪ ﻣﻦ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﺍﻵﻥ‪ :‬ﻭﻫﻮ ﻋﻠﻰ ﺷﻜﺮ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻻﻋﺘﺪﺍﺩ ﺑﻪ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﲰﻊ ﺫﻟﻚ ﻓﺮﻕ ﺍﻟﻐﻠﻤﺎﻥ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﰲ ﳎﻠﺴﻪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺣﱴ ﺧﻼ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻟﻴﺲ ﳜﻔﻰ ﻋﻠﻲ ﺍﻟﺘﻐﲑ‬
‫ﰲ ﻋﲔ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﱂ ﻳﻨﻘﺼﲏ ﻣﻦ ﺭﺗﺒﺔ ﻭﻻ ﻋﻤﻞ‪ ،‬ﻭﺑﺎﷲ ﺃﺣﻠﻒ‪ ،‬ﻟﻘﺪ ﻟﻘﻴﺖ ﺣﺎﻣﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﺎﳌﺪﺍﺋﻦ ﳌﺎ‬
‫ﺟﻲﺀ ﺑﻪ ﻟﻠﻮﺯﺍﺭﺓ‪ ،‬ﻓﻘﺎﻡ ﱄ ﰲ ﺣﺮﺍﻗﺘﻪ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻚ ﻭﻟﻮﻟﺪﻙ‪ ،‬ﻭﺳﻴﺒﲔ ﻟﻚ ﻣﺎ ﺃﻓﻌﻠﻪ ﰲ‬
‫ﺯﻳﺎﺩﺗﻚ‪ ،‬ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﺭﺯﺍﻕ‪ ،‬ﰒ ﻟﻘﻴﺘﻪ ﻳﻮﻡ ﺍﳋﻠﻊ ﻋﻠﻴﻪ ﺑﻌﺪ ﻟﺒﺴﻪ ﺇﻳﺎﻫﺎ ﻓﺘﻄﺎﻭﻝ‪ ،‬ﻓﻠﻤﺎ ﻓﻌﻠﺖ ﺑﻪ ﰲ ﺃﻣﺮ‬
‫ﺍﻟﻮﺯﻳﺮ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﻣﺎ ﻓﻌﻠﺘﻪ ﲝﻀﺮﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﺎﺩﺍﱐ‪ ،‬ﻭﺻﺎﺭ ﻻ ﻳﻌﲑﱐ ﻃﺮﻓﻪ‪ ،‬ﻭﺗﻌﺮﺿﺖ ﻣﻨﻪ ﻟﻜﻞ ﺑﻠﻴﺔ‪،‬‬
‫ﻓﻜﻨﺖ ﺧﺎﺋﻔﹰﺎ ﻟﻪ ﺣﱴ ﺃﺭﺍﺡ ﺍﷲ ﻣﻨﻪ ﺑﺘﻔﺮﺩ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺑﺎﻷﻣﻮﺭ‪ ،‬ﻭﺍﺷﺘﻐﺎﻟﻪ ﻫﻮ ﺑﺎﻟﻀﻤﺎﻥ‪ ،‬ﻭﺳﻘﻮﻁ ﺣﺎﺟﺘﻨﺎ ﺇﱃ‬
‫ﻟﻘﺎﺋﻪ‪ ،‬ﻭﻣﺎﱄ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﺯﻳﺮ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﺫﻧﺐ ﻳﻮﺟﺐ ﺍﻧﻘﺒﺎﺿﻪ‪ ،‬ﺇﻻ ﺃﱐ ﺃﺩﻳﺖ ﺍﻟﻮﺩﻳﻌﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻟﻪ ﻋﻨﺪﻱ‪،‬‬
‫ﻭﺑﺎﷲ ﻟﻘﺪ ﻭﺭﻳﺖ ﻋﻦ ﺫﻛﺮﻫﺎ ﺟﻬﺪﻱ‪ ،‬ﻭﺩﺍﻓﻌﺖ ﲟﺎ ﻳﺪﺍﻓﻊ ﺑﻪ ﻣﺜﻠﻲ‪ ،‬ﳑﻦ ﻻ ﳝﻜﻨﻪ ﺍﻟﻜﺬﺏ‪ .‬ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﺑﻦ ﲪﺎﺩ‬
‫ﻛﺎﺗﺐ ﻣﻮﺳﻰ ﺑﻦ ﺧﻠﻒ ﻭﺃﻗﺮ ﻬﺑﺎ‪ ،‬ﻭﺃﺣﻀﺮ ﺍﻟﺪﻟﻴﻞ ﺑﺈﺣﻀﺎﺭ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﲪﻠﺘﻬﺎ‪ ،‬ﱂ ﺃﺟﺪ ﺑﺪﹰﺍ ﻋﻦ ﺃﺩﺍﺋﻬﺎ‪ ،‬ﻭﻗﺪ ﻓﻌﻞ‬
‫ﻣﺜﻠﻲ ﺃﺑﻮ ﻋﻤﺮ ﰲ ﺍﻟﻮﺩﻳﻌﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻟﻪ ﻋﻨﺪﻩ‪ ،‬ﺇﻻ ﺃﻥ ﺃﺑﺎ ﻋﻤﺮ ﻓﻌﻞ ﻣﺎ ﻗﺪ ﻋﻠﻤﺘﻪ ﻣﻦ ﺣﻴﻠﺔ‪ ،‬ﺑﺸﺮﺍﺀ ﻓﺺ ﺑﻨﺼﻒ‬
‫ﺩﺭﻫﻢ‪ ،‬ﻧﻘﺶ ﻋﻠﻴﻪ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻭﻭﺿﻊ ﻣﺎ ﹰﻻ ﻣﻦ ﻋﻨﺪﻩ ﰲ ﺃﻛﻴﺎﺱ ﺧﺘﻤﻬﺎ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻠﻮﺯﻳﺮ‪ :‬ﻭﺩﻳﻌﺘﻚ ﻋﻨﺪﻱ‬
‫ﲝﺎﳍﺎ‪ ،‬ﻭﺇﳕﺎ ﻏﺮﻣﺖ ﻣﺎ ﺃﺩﻳﺖ ﻋﻨﻚ ﻣﻦ ﻣﺎﱄ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﺘﻘﺮﺏ ﺇﻟﻴﻪ ﻓﻔﻌﻞ ﻫﺬﺍ‪ ،‬ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﻓﺮﻕ ﻣﺎ ﺑﻴﲏ ﻭﺑﲔ ﺃﰊ‬
‫ﻋﻤﺮ ﰲ ﻛﺜﺮﺓ ﺍﳌﺎﻝ‪ ،‬ﻓﺄﺭﻳﺪ ﺃﻥ ﲢﻞ ﺳﺨﻴﻤﺘﻪ‪ ،‬ﻭﺗﺴﺘﺼﻠﺢ ﱄ ﻧﻴﺘﻪ‪ ،‬ﻭﺗﺬﻛﺮﻩ ﲝﻘﻲ ﺍﻟﻘﺪﱘ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻘﺎﻣﻲ ﻟﻪ ﺑﲔ‬
‫ﻳﺪﻱ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻣﺜﻞ ﺫﻟﻚ ﻻ ﻳﻨﺴﻰ ﺑﺘﺠﻦ ﻻ ﻳﻠﺰﻡ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺃﰊ‪ :‬ﺃﻧﺎ ﺃﻓﻌﻞ ﻭﻻ ﺃﻗﺼﺮ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ‬
‫ﺍﻷﺧﺒﺎﺭ ﻋﻠﻴﻨﺎ ﻓﻴﻤﺎ ﺟﺮﻯ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺈﻥ ﺭﺃﻯ ﺍﻟﻘﺎﺿﻲ ‪ -‬ﺃﻋﺰﻩ ﺍﷲ ‪ -‬ﺃﻥ ﻳﺸﺮﺣﻪ ﱄ‪ ،‬ﻓﻌﻞ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‪:‬‬
 ‫ﻛﻨﺖ ﺃﻧﺎ‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﻭﺣﺎﻣﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﲝﻀﺮﺓ ﺍﳋﻠﻴﻔﺔ ﻣﻊ ﲨﺎﻋﺔ ﻣﻦ ﺧﻮﺍﺻﻪ‪ ،‬ﻭﻛﻠﻬﻢ‬
‫ﻣﻨﺤﺮﻑ ﻋﻦ ﺍﻟﻮﺯﻳﺮ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ‪ - ،‬ﻭﳏﺐ ﳌﻜﺮﻭﻫﻪ‪ ،‬ﺇﺫ ﺣﻀﺮ ﺣﺎﻣﺪ ﺍﻟﺮﺟﻞ ﺍﳉﻨﺪﻱ ﺍﻟﺬﻱ ﺍﺩﻋﻰ ﺃﻧﻪ ﻭﺟﺪﻩ‬
‫ﺭﺍﺟﻌﹰﺎ ﻣﻦ ﺃﺭﺩﺑﻴﻞ ﺇﱃ ﻗﺰﻭﻳﻦ‪ ،‬ﰒ ﺇﱃ ﺇﺻﺒﻬﺎﻥ ﰒ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﺃﻗﺮ ﻟﻪ ﻋﻔﻮﹰﺍ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﺇﱃ ﺍﺑﻦ‬
‫ﺃﰊ ﺍﻟﺴﺎﺝ‪ ،‬ﰲ ﻋﻘﺪ ﺍﻹﻣﺎﻣﺔ ﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻄﺎﻟﺒﻴﲔ ﺍﳌﻘﻴﻤﲔ ﺑﻄﱪﺳﺘﺎﻥ‪ ،‬ﻟﻴﻘﻮﻳﻪ ﺍﺑﻦ ﺃﰊ ﺍﻟﺴﺎﺝ‪ ،‬ﻭﻳﺴﲑﻩ ﺇﱃ ﺑﻐﺪﺍﺩ‪،‬‬
‫ﻭﻳﻌﺎﻭﻧﻪ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﻬﺑﺎ‪ ،‬ﻭﺃﻧﻪ ﳐﱪ ﺃﻧﻪ ﺗﺮﺩﺩ ﰲ ﺫﻟﻚ ﺩﻓﻌﺎﺕ‪ ،‬ﻭﺧﺎﻃﺒﻪ ﲝﻀﺮﺓ ﺍﳋﻠﻴﻔﺔ ﰲ ﺃﻥ ﻳﺼﺪﻕ ﻋﻤﺎ ﻋﻨﺪﻩ‬
‫ﰲ ﺫﻟﻚ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﺮﺟﻞ ﻣﺜﻞ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﻋﻨﻪ ﺣﺎﻣﺪ‪ ،‬ﻭﻭﺻﻒ ﺃﻥ ﻣﻮﺳﻰ ﺑﻦ ﺧﻠﻒ ﻛﺎﻥ ﻳﺘﺤﲑ ﻻﺑﻦ ﺍﻟﻔﺮﺍﺕ‪،‬‬
‫ﻷﻧﻪ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻧﻪ ﺇﱃ ﺍﻟﻄﺎﻟﺒﻴﲔ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﳝﻀﻲ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﺇﱃ ﺍﺑﻦ ﺃﰊ ﺍﻟﺴﺎﺝ ﰲ ﺷﻲﺀ‬
‫ﻣﻦ ﻫﺬﺍ‪ ،‬ﻓﻠﻤﺎ ﺍﺳﺘﺘﻢ ﺍﳋﻠﻴﻔﺔ ﲰﺎﻉ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﺍﻏﺘﺎﻅ ﻏﻴﻈﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﺮ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻋﻨﺪﻙ‬
‫ﻓﻴﻤﻦ ﻓﻌﻠﻪ ﻫﺬﺍ؟ ﻓﻘﺎﻝ‪ :‬ﻟﺌﻦ ﻛﺎﻥ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻟﻘﺪ ﺃﺗﻰ ﺃﻣﺮﹰﺍ ﻓﻈﻴﻌﺎﹰ‪ ،‬ﻭﺃﻗﺪﻡ ﻋﻠﻰ ﺃﻣﺮ ﻳﻀﺮ ﺑﺎﳌﺴﻠﻤﲔ ﲨﻴﻌﺎﹰ‪،‬‬
‫ﻭﺍﺳﺘﺤﻖ ﻟﺬﺍ ﻛﻠﻤﺔ ﻋﻈﻴﻤﺔ ﻻ ﺃﺣﻔﻈﻬﺎ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‪ :‬ﻭﺗﺒﻴﻨﺖ ﰲ ﻋﻠﻲ ﺍﺑﻦ ﻋﻴﺴﻰ ﻛﺮﺍﻫﻴﺔ ﳌﺎ ﺟﺮﻯ‪ ،‬ﻭﺍﻹﻧﻜﺎﺭ‬
‫ﻟﻠﺪﻋﻮﻯ‪ ،‬ﻭﺍﻟﻄﻨﺮ ﲟﺎ ﻗﻴﻞ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﻮﻳﺖ ﺑﺬﻟﻚ ﻧﻔﺴﻲ‪ ،‬ﻭﺃﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ ﻋﻠﻲ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻋﻨﺪﻙ ﻳﺎ ﺃﲪﺪ ﻓﻴﻤﻦ ﻓﻌﻞ‬
‫ﻫﺬﺍ؟ ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﺭﺃﻯ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﻌﻔﻴﲏ‪ .‬ﻓﻘﺎﻝ ﻭﱂ؟ ﻓﻘﻠﺖ‪ :‬ﻷﻥ ﺍﳉﻮﺍﺏ ﺭﲟﺎ ﺃﻏﻀﺒﺖ ﺑﻪ ﻣﻦ ﺃﻧﺎ ﳏﺘﺎﺝ ﺇﱃ‬
‫ﺭﺿﺎﻩ‪ ،‬ﺃﻭ ﺧﺎﻟﻒ ﻣﺎ ﻳﻮﺍﻓﻘﻪ ﻣﻦ ﺫﻟﻚ ﻭﻳﻬﻮﺍﻩ‪ ،‬ﻭﻳﻀﺮ ﰊ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻﺑﺪ ﺃﻥ ﲡﻴﺐ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺍﳉﻮﺍﺏ ﻣﺎ ﻗﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ " ،‬ﻳﺄﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺈ ﻓﺘﺒﻴﻨﻮﺍ ﺃﻥ ﺗﺼﻴﺒﻮﺍ ﻗﻮﻣﹰﺎ ﲜﻬﺎﻟﺔ‪ ،‬ﻓﺘﺼﺒﺤﻮﺍ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﺘﻢ‬
‫ﻧﺎﺩﻣﲔ " ﻭﻣﺜﻞ ﻫﺬﺍ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻻ ﻳﻘﺒﻞ ﻓﻴﻪ ﺧﱪ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ ﳝﻨﻊ ﻣﻦ ﻗﺒﻮﻝ ﻣﺜﻞ ﻫﺬﺍ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪،‬‬
‫ﺃﺗﺮﺍﻩ ﻳﻈﻦ ﺑﻪ ﺃﻧﻪ ﺭﺿﻲ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﺑﻌﹰﺎ ﻻﺑﻦ ﺃﰊ ﺍﻟﺴﺎﺝ؟‪ ،‬ﻭﻟﻌﻠﻪ ﻣﺎ ﻛﺎﻥ ﻳﺮﺿﻰ ﻭﻫﻮ ﻭﺯﻳﺮ ﺃﻥ ﻳﺴﺘﺤﺠﺒﻪ‪ ،‬ﰒ‬
‫ﺃﻗﺒﻠﺖ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺻﻒ ﱄ ﺃﺭﺩﺑﻴﻞ‪ ،‬ﻋﻠﻴﻬﺎ ﺳﻮﺭ ﺃﻡ ﻻ؟ ﻓﺈﻧﻚ ﻋﻠﻰ ﻣﺎ ﺗﺪﻋﻴﻪ ﻣﻦ ﺩﺧﻮﳍﺎ‪ ،‬ﻻﺑﺪ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻋﺎﺭﻓﹰﺎ ﻬﺑﺎ‪ ،‬ﻭﺍﺫﻛﺮ ﻟﻨﺎ ﺻﻔﺔ ﺑﺎﺏ ﺩﺍﺭ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﻫﻞ ﻫﻮ ﺣﺪﻳﺪ‪ ،‬ﺃﻡ ﺧﺸﺐ؟ ﻓﺘﻠﺠﻠﺞ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻛﺎﺗﺐ ﺍﺑﻦ‬
‫ﺃﰊ ﺍﻟﺴﺎﺝ ﺑﻦ ﳏﻤﻮﺩ ﻣﺎ ﺍﲰﻪ؟ ﻭﻣﺎ ﻛﻨﻴﺘﻪ؟ ﻓﻠﻢ ﻳﻌﺮﻑ ﺫﻟﻚ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﻓﺄﻳﻦ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻣﻌﻚ؟ ﻓﻘﺎﻝ‪ :‬ﳌﺎ‬
‫ﺃﺣﺴﺴﺖ ﺑﺄﱐ ﻗﺪ ﻭﻗﻌﺖ ﰲ ﺃﻳﺪﻳﻬﻢ ﺭﻣﻴﺖ ﻬﺑﺎ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‬

‫ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ ﺗﻮﺟﺪ ﻣﻌﻲ ﻓﺄﻋﺎﻗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻗﺒﻠﺖ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﻭﻗﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻫﺬﺍ ﺟﺎﻫﻞ ﻣﺘﻜﺴﺐ‪،‬‬
‫ﻣﺪﺳﻮﺱ ﻣﻦ ﻗﺒﻞ ﻋﺪﻭ ﻏﲑ ﳏﺼﻞ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻣﺆﻳﺪﹰﺍ ﱄ‪ :‬ﻗﺪ ﻗﻠﺖ ﻫﺬﺍ ﻟﻠﻮﺯﻳﺮ ﻓﻠﻢ ﻳﻘﺒﻞ ﻗﻮﱄ‪،‬‬
‫ﻼ ﻋﻦ ﺃﻥ ﻳﻨﺰﻝ ﺑﻪ ﻣﻜﺮﻭﻩ ﺇﻻ ﺃﻗﺮ ﺑﺎﻟﺼﻮﺭﺓ‪ ،‬ﻓﺄﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ ﻋﻠﻰ ﻧﺬﻳﺮ ﺍﳊﺮﻣﻲ‪ ،‬ﻭﻋﺪﻝ ﻋﻦ‬ ‫ﻭﻟﻴﺲ ﻳﻬﺪﺩ ﻫﺬﺍ ﻓﻀ ﹰ‬
‫ﺃﻥ ﻳﺄﻣﺮ ﻧﺼﺮﹰﺍ ﺍﳊﺎﺟﺐ ﺑﺬﻟﻚ‪ ،‬ﳌﺎ ﻳﻌﺮﻓﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ .‬ﲝﻘﻨﺎ ﻋﻠﻴﻚ ﳌﺎ ﺿﺮﺑﺘﻪ ﻣﺎﺋﺔ ﻣﻘﺮﻋﺔ ﺃﺷﺪ‬
‫ﻱ ﺑﺎﻟﺮﺟﻞ ﻋﻦ ﺣﻀﺮﺓ ﺍﳋﻠﻴﻔﺔ ﻟﻴﺒﻌﺪ ﻭﻳﻀﺮﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ‪ :‬ﺇﻻ ﻫﻬﻨﺎ‪،‬‬ ‫ﺍﻟﻀﺮﺏ‪ ،‬ﺇﱃ ﺃﻥ ﻳﺼﺪﻕ ﻋﻦ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻓﻌﺪ َ‬
‫ﻓﻀﺮﺏ ﺑﺎﻟﻘﺮﺏ ﻣﻨﻪ ﺩﻭﻥ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻓﺼﺎﺡ‪ :‬ﻏﺪﺭﺕ‪ ،‬ﻭﺿﻤﻨﺖ ﱄ ﺍﻟﻀﻤﺎﻧﺎﺕ‪ ،‬ﻭﻛﺬﺑﺖ‪ ،‬ﻭﺍﷲ ﻣﺎ ﺩﺧﻠﺖ‬
‫ﺃﺭﺩﺑﻴﻞ ﻗﻂ‪ ،‬ﻓﻄﻠﺐ ﻧﺰﺍﺭ ﺑﻦ ﳏﻤﺪ ﺍﻟﻀﱯ ﺃﺑﻮ ﻣﻌﺪ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ ﻭﻗﺪ ﺍﻧﺼﺮﻑ‪ ،‬ﻓﻘﺎﻝ ﺍﳋﻠﻴﻔﺔ ﻟﻌﻠﻲ‬
‫ﺑﻦ ﻋﻴﺴﻰ‪ :‬ﻭﻗﻊ ﺇﻟﻴﻪ ﺑﺄﻥ ﻳﻀﺮﺏ ﻫﺬﺍ ﻣﺎﺋﺔ ﺳﻮﻁ‪ ،‬ﻭﻳﺜﻘﻠﻪ ﺑﺎﳊﺪﻳﺪ‪ ،‬ﻭﳛﺒﺲ ﰲ ﺍﳌﻄﺒﻖ‪ ،‬ﻓﻮﺍﷲ ﻟﻘﺪ ﺭﺃﻳﺖ ﺣﺎﻣﺪﹰﺍ‬
‫ﻭﻗﺪ ﻛﺎﺩ ﻳﺴﻘﻂ ﺍﳔﺬﺍ ﹰﻻ ﻭﺍﻧﻜﺴﺎﺭﹰﺍ ﻭﻭﺟﺪﹰﺍ ﻭﺇﺷﻔﺎﻗﺎﹰ‪ ،‬ﻭﺧﺮﺟﻨﺎ ﻭﺟﻠﺴﻨﺎ ﰲ ﺩﺍﺭ ﻧﺼﺮ ﺍﳊﺎﺟﺐ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺣﺎﻣﺪ‪،‬‬
‫ﻭﺃﺧﺬ ﻋﻠﻲ ﺍﺑﻦ ﻋﻴﺴﻰ ﻳﻨﻈﺮ ﰲ ﺍﳊﻮﺍﺋﺞ‪ ،‬ﻭﺃﺧﺮ ﺃﻣﺮ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺣﺎﺟﺒﻪ ﺍﺑﻦ ﻋﺒﺪﻭﺱ‪ :‬ﻗﺪ ﻭﺟﻪ ﻧﺬﻳﺮ‬
‫ﺑﺎﳌﻀﺮﻭﺏ ﺍﳌﺘﻜﺬﺏ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺟﻬﻞ‪ ،‬ﻓﻘﺪ ﻏﻤﲏ ﻣﺎ ﳊﻘﻪ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ ﺃﻛﻮﻥ ﺳﺒﺒﻪ‪ ،‬ﻓﺈﻥ‬
‫ﺃﻣﻜﻨﻚ ﺃﻥ ﺗﺴﻘﻂ ﻋﻨﻪ ﺍﳌﻜﺮﻭﻩ ﺃﻭ ﺑﻌﻀﻪ ﺃﺟﺮﺕ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﰲ ﻫﺬﺍ ‪ -‬ﻟﻌﻨﻪ ﺍﷲ ‪ -‬ﺃﺟﺮ‪ ،‬ﻭﻟﻜﻦ ﺃﻗﺘﺼﺮ ﻋﻠﻰ‬
‫ﲬﺴﲔ ﻣﻘﺮﻋﺔ‪ ،‬ﻭﺃﻋﻔﻴﻪ ﻣﻦ ﺍﻟﺴﻴﺎﻁ‪ ،‬ﰒ ﻭﻗﻊ ﺑﺬﻟﻚ ﺇﱃ ﻧﺰﺍﺭ ﻭﺍﻧﺼﺮﻓﻨﺎ‪ ،‬ﻓﺼﺎﺭ ﺣﺎﻣﺪ ﻣﻦ ﺃﻋﺪﻯ ﺍﻟﻨﺎﺱ ﱄ‪.‬ﻭﻓﹰﺎ‬
‫ﻣﻦ ﺃﻥ ﺗﻮﺟﺪ ﻣﻌﻲ ﻓﺄﻋﺎﻗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻗﺒﻠﺖ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﻭﻗﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻫﺬﺍ ﺟﺎﻫﻞ ﻣﺘﻜﺴﺐ‪،‬‬
‫ﻣﺪﺳﻮﺱ ﻣﻦ ﻗﺒﻞ ﻋﺪﻭ ﻏﲑ ﳏﺼﻞ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻣﺆﻳﺪﹰﺍ ﱄ‪ :‬ﻗﺪ ﻗﻠﺖ ﻫﺬﺍ ﻟﻠﻮﺯﻳﺮ ﻓﻠﻢ ﻳﻘﺒﻞ ﻗﻮﱄ‪،‬‬
‫ﻼ ﻋﻦ ﺃﻥ ﻳﻨﺰﻝ ﺑﻪ ﻣﻜﺮﻭﻩ ﺇﻻ ﺃﻗﺮ ﺑﺎﻟﺼﻮﺭﺓ‪ ،‬ﻓﺄﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ ﻋﻠﻰ ﻧﺬﻳﺮ ﺍﳊﺮﻣﻲ‪ ،‬ﻭﻋﺪﻝ ﻋﻦ‬ ‫ﻭﻟﻴﺲ ﻳﻬﺪﺩ ﻫﺬﺍ ﻓﻀ ﹰ‬
‫ﺃﻥ ﻳﺄﻣﺮ ﻧﺼﺮﹰﺍ ﺍﳊﺎﺟﺐ ﺑﺬﻟﻚ‪ ،‬ﳌﺎ ﻳﻌﺮﻓﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ .‬ﲝﻘﻨﺎ ﻋﻠﻴﻚ ﳌﺎ ﺿﺮﺑﺘﻪ ﻣﺎﺋﺔ ﻣﻘﺮﻋﺔ ﺃﺷﺪ‬
‫ﻱ ﺑﺎﻟﺮﺟﻞ ﻋﻦ ﺣﻀﺮﺓ ﺍﳋﻠﻴﻔﺔ ﻟﻴﺒﻌﺪ ﻭﻳﻀﺮﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ‪ :‬ﺇﻻ ﻫﻬﻨﺎ‪،‬‬ ‫ﺍﻟﻀﺮﺏ‪ ،‬ﺇﱃ ﺃﻥ ﻳﺼﺪﻕ ﻋﻦ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻓﻌﺪ َ‬
‫ﻓﻀﺮﺏ ﺑﺎﻟﻘﺮﺏ ﻣﻨﻪ ﺩﻭﻥ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻓﺼﺎﺡ‪ :‬ﻏﺪﺭﺕ‪ ،‬ﻭﺿﻤﻨﺖ ﱄ ﺍﻟﻀﻤﺎﻧﺎﺕ‪ ،‬ﻭﻛﺬﺑﺖ‪ ،‬ﻭﺍﷲ ﻣﺎ ﺩﺧﻠﺖ‬
‫ﺃﺭﺩﺑﻴﻞ ﻗﻂ‪ ،‬ﻓﻄﻠﺐ ﻧﺰﺍﺭ ﺑﻦ ﳏﻤﺪ ﺍﻟﻀﱯ ﺃﺑﻮ ﻣﻌﺪ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ ﻭﻗﺪ ﺍﻧﺼﺮﻑ‪ ،‬ﻓﻘﺎﻝ ﺍﳋﻠﻴﻔﺔ ﻟﻌﻠﻲ‬
‫ﺑﻦ ﻋﻴﺴﻰ‪ :‬ﻭﻗﻊ ﺇﻟﻴﻪ ﺑﺄﻥ ﻳﻀﺮﺏ ﻫﺬﺍ ﻣﺎﺋﺔ ﺳﻮﻁ‪ ،‬ﻭﻳﺜﻘﻠﻪ ﺑﺎﳊﺪﻳﺪ‪ ،‬ﻭﳛﺒﺲ ﰲ ﺍﳌﻄﺒﻖ‪ ،‬ﻓﻮﺍﷲ ﻟﻘﺪ ﺭﺃﻳﺖ ﺣﺎﻣﺪﹰﺍ‬
‫ﻭﻗﺪ ﻛﺎﺩ ﻳﺴﻘﻂ ﺍﳔﺬﺍ ﹰﻻ ﻭﺍﻧﻜﺴﺎﺭﹰﺍ ﻭﻭﺟﺪﹰﺍ ﻭﺇﺷﻔﺎﻗﺎﹰ‪ ،‬ﻭﺧﺮﺟﻨﺎ ﻭﺟﻠﺴﻨﺎ ﰲ ﺩﺍﺭ ﻧﺼﺮ ﺍﳊﺎﺟﺐ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺣﺎﻣﺪ‪،‬‬
‫ﻭﺃﺧﺬ ﻋﻠﻲ ﺍﺑﻦ ﻋﻴﺴﻰ ﻳﻨﻈﺮ ﰲ ﺍﳊﻮﺍﺋﺞ‪ ،‬ﻭﺃﺧﺮ ﺃﻣﺮ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺣﺎﺟﺒﻪ ﺍﺑﻦ ﻋﺒﺪﻭﺱ‪ :‬ﻗﺪ ﻭﺟﻪ ﻧﺬﻳﺮ‬
‫ﺑﺎﳌﻀﺮﻭﺏ ﺍﳌﺘﻜﺬﺏ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺟﻬﻞ‪ ،‬ﻓﻘﺪ ﻏﻤﲏ ﻣﺎ ﳊﻘﻪ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ ﺃﻛﻮﻥ ﺳﺒﺒﻪ‪ ،‬ﻓﺈﻥ‬
‫ﺃﻣﻜﻨﻚ ﺃﻥ ﺗﺴﻘﻂ ﻋﻨﻪ ﺍﳌﻜﺮﻭﻩ ﺃﻭ ﺑﻌﻀﻪ ﺃﺟﺮﺕ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﰲ ﻫﺬﺍ ‪ -‬ﻟﻌﻨﻪ ﺍﷲ ‪ -‬ﺃﺟﺮ‪ ،‬ﻭﻟﻜﻦ ﺃﻗﺘﺼﺮ ﻋﻠﻰ‬
‫ﲬﺴﲔ ﻣﻘﺮﻋﺔ‪ ،‬ﻭﺃﻋﻔﻴﻪ ﻣﻦ ﺍﻟﺴﻴﺎﻁ‪ ،‬ﰒ ﻭﻗﻊ ﺑﺬﻟﻚ ﺇﱃ ﻧﺰﺍﺭ ﻭﺍﻧﺼﺮﻓﻨﺎ‪ ،‬ﻓﺼﺎﺭ ﺣﺎﻣﺪ ﻣﻦ ﺃﻋﺪﻯ ﺍﻟﻨﺎﺱ ﱄ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﺣﺪﺛﲏ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺘﻨﻮﺧﻲ‪ ،‬ﻭﻟﻪ ﺑﺄﻣﺮﻩ ﺍﳋﱪﺓ ﺍﻟﺘﺎﻣﺔ‪ ،‬ﳌﺎ ﳚﻤﻌﻬﻤﺎ ﻣﻦ ﺍﻟﻨﺴﺐ‬
‫ﰲ ﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﻋﻔﺮ ﻣﻦ ﺟﻠﺔ ﺍﻟﻨﺎﺱ ﻭﻋﻈﻤﺎﺋﻬﻢ ﻭﻋﻠﻤﺎﺋﻬﻢ‪ ،‬ﻭﺗﻘﻠﺪ ﻗﻀﺎﺀ ﺍﻷﻧﺒﺎﺭ‪ ،‬ﻭﻫﻴﺖ‪ ،‬ﻭﺍﻟﺮﺣﺒﺔ‪،‬‬
 ‫ﻭﻃﺮﻳﻖ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺍﳌﻌﺘﻤﺪ ﺑﻌﺪ ﻛﺘﺒﺔ ﺍﳌﻮﻓﻖ ﺃﰊ ﺃﲪﺪ‪ ،‬ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺃﻗﺎﻡ ﻳﻠﻴﻬﺎ ﺇﱃ ﺳﻨﺔ ﺳﺖ‬
‫ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺃﺿﻴﻒ ﻟﻪ ﻏﻠﻴﻬﺎ ﺍﻷﻫﻮﺍﺯ ﻭﻛﻮﺭﻫﺎ ﺍﻟﺴﺒﻊ‪ ،‬ﻭﺧﻠﻔﻪ ﻋﻠﻴﻬﺎ ﺟﺪﻱ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﺘﻨﻮﺧﻲ‪ ،‬ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻗﻠﺪﻩ ﻣﺎﻩ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻣﺎﻩ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻣﻀﺎﻓﺎﺕ ﺇﱃ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﰒ‬
‫ﺭﺩ ﻋﻠﻴﻪ ﻣﺪﻳﻨﺔ ﺍﳌﻨﺼﻮﺭ ﻭﻃﺴﻮﺝ ﻣﺴﻜﻦ‪ ،‬ﻭﻗﻄﺮﺑﻞ ﺑﻌﺪ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﰲ ﺳﻨﺔ ﺳﺖ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﱂ ﻳﺰﻝ‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﻻﻳﺎﺕ ﺇﱃ ﺳﻨﺔ ﺳﺖ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺃﺳﻦ ﻭﺿﻌﻒ‪ ،‬ﻓﺘﻮﺻﻞ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻷﺷﻨﺎﱐ ﺇﱃ ﺃﻥ ﻭﱄ‬
‫ﻗﻀﺎﺀ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﻟﻪ ﺃﺣﺎﺩﻳﺚ ﻗﺒﻴﺤﺔ‪ .‬ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﻨﺎﺱ ﺳﻠﻤﻮﺍ ﻋﻠﻴﻪ ﺑﺎﻟﻘﺒﺎﺀ ﺇﳝﺎﺀ ﺇﱃ ﺍﻟﺒﻐﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﺇﻟﻴﻪ‬
‫ﺍﳊﺴﺒﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻓﺼﺮﻑ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﺃﻋﻴﺪ ﺍﻟﻌﻤﻞ ﺇﱃ ﺃﰊ ﺟﻌﻔﺮ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻣﻦ ﻗﺒﻮﻟﻪ‪ ،‬ﻓﺮﻓﻊ ﻳﺪﻩ ﻋﻦ ﺍﻟﻨﻈﺮ‬
‫ﰲ ﲨﻴﻊ ﻣﺎ ﻛﺎﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﺣﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﺼﺮﻑ ﻭﺍﻟﻘﱪ ﻓﺮﺟﺔ‪ ،‬ﻭﻻ ﺃﻧﺰﻝ ﻣﻦ ﺍﻟﻘﻠﻨﺴﻮﺓ ﺇﱃ ﺍﳊﻔﺮﺓ‪،‬‬
‫ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ‪.‬‬
‫ﺗﺮﻛﺖ ﺍﻟﻘﻀﺎﺀ ﻷﻫﻞ ﺍﻟﻘﻀﺎ ‪ ...‬ﺀ ﻭﺃﻗﺒﻠﺖ ﺃﲰﻮ ﺇﱃ ﺍﻵﺧﺮﺓ‬
‫ﻓﺈﻥ ﻳﻚ ﻓﺨﺮﹰﺍ ﺟﻠﻴﻞ ﺍﻟﺜﻨﺎ ‪ ...‬ﺀ ﻓﻘﺪ ﻧﻠﺖ ﻣﻨﻪ ﻳﺪﹰﺍ ﻓﺎﺧﺮﺓ‬

‫ﻭﺇﻥ ﻛﺎﻥ ﻭﺯﺭﹰﺍ ﻓﺄﺑﻌﺪ ﺑﻪ ‪ ...‬ﻓﻼ ﺧﲑ ﰲ ﺇﻣﺮﺓ ﻭﺍﺯﺭﺓ‬

‫ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻓﺎﺑﺬﻝ ﺷﻴﺌﹰﺎ ﺣﱴ ﻳﺮﺩ ﺍﻟﻌﻤﻞ ﺇﱃ ﺍﺑﻨﻚ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻛﻨﺖ ﻷﲢﻤﻠﻬﺎ ﺣﻴﹰﺎ ﻭﻣﻴﺘﺎﹰ‪ ،‬ﻭﻗﺪ ﺧﺪﻡ ﺍﺑﲏ‬
‫ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﻭﻻﻩ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻮﺛﻖ ﺧﺪﻣﺘﻪ ﻗﻠﺪﻩ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺮﺗﺾ ﻣﺬﺍﻫﺒﻪ ﺻﺮﻓﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﻔﺘﻀﺢ ﻭﻻ ﳜﻔﻰ‪،‬‬
‫ﻭﺃﻧﺸﺪﻫﻢ‪:‬‬
‫ﻳﻘﻮﻟﻮﻥ ﳘﺖ ﺑﻨﺖ ﻟﻘﻤﺎﻥ ﻣﺮﺓ ‪ ...‬ﺑﺴﻮﺀ ﻭﻗﺎﻟﺖ ﻳﺎ ﺃﰊ ﻣﺎ ﺍﻟﺬﻱ ﳜﻔﻰ؟‬
‫ﻓﻘﺎﻝ ﳍﺎ ﻣﺎ ﻻ ﻳﻜﻮﻥ‪ ،‬ﻓﺄﻣﺴﻜﺖ ‪ ...‬ﻋﻠﻴﻪ ﻭﱂ ﲤﺪﺩ ﳌﻨﻜﺮﺓ ﻛﻔﺎ‬
‫ﻭﻣﺎ ﻛﻞ ﻣﺴﺘﻮﺭ ﻳﻐﻠﻖ ﺩﻭﻧﻪ ‪ ...‬ﻣﺼﺎﺭﻳﻊ ﺃﺑﻮﺍﺏ‪ ،‬ﻭﻟﻮ ﺑﻠﻐﺖ ﺃﻟﻔﺎ‬
‫ﲟﺴﺘﺘﺮ‪ ،‬ﻭﺍﻟﺼﺎﺋﻦ ﺍﻟﻌﺮﺽ ﺳﺎﱂ ‪ ...‬ﻭﺭﺑﺘﻤﺎ ﱂ ﻳﻌﺪﻡ ﺍﻟﺬﻡ ﻭﺍﻟﻘﺬﻓﺎ‬
‫ﻋﻠﻰ ﺃﻥ ﺃﺛﻮﺍﺏ ﺍﻟﱪﺉ ﻧﻘﻴﺔ ‪ ...‬ﻭﻻ ﻳﻠﺒﺚ ﺍﻟﺰﻭﺭ ﺍﳌﻔﻜﻚ ﺃﻥ ﻳﻄﻔﺎ‬
‫ﻗﺎﻝ‪ :‬ﻭﻟﺴﺖ ﺃﻋﻠﻢ‪ ،‬ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻟﻪ ﺃﻡ ﲤﺜﻞ ﺑﻪ؟ ﻗﺎﻝ ﺍﻟﺘﻨﻮﺧﻲ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺟﻌﻔﺮ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﺗﺄﺩﺑﹰﺎ ﻭﺗﻄﺮﺑﺎﹰ‪ ،‬ﻭﻣﺎ‬
‫ﻋﻠﻤﺖ ﺃﻧﻪ ﻣﺪﺡ ﺃﺣﺪﹰﺍ ﺑﺸﻲﺀ ﻣﻨﻪ‪ ،‬ﻭﻟﻪ ﻗﺼﻴﺪﺓ ﻃﺮﺩﻳﺔ ﻣﺰﺩﻭﺟﺔ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﻋﻠﻤﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻣﻦ‬
‫ﺷﻌﺮﻩ‪.‬‬
‫ﺭﺃﻳﺖ ﺍﻟﻌﻴﺐ ﻳﻠﺼﻖ ﺑﺎﳌﻌﺎﱄ ‪ ...‬ﻟﺼﻮﻕ ﺍﳊﱪ ﰲ ﻟﻔﻖ ﺍﻟﺜﻴﺎﺏ‬
‫ﻭﳜﻔﻰ ﰲ ﺍﻟﺪﻧﺊ ﻓﻼ ﺗﺮﺍﻩ ‪ ...‬ﻛﻤﺎ ﳜﻔﻰ ﺍﻟﺴﻮﺍﺩ ﻋﻠﻰ ﺍﻹﻫﺎﺏ‬
‫ﻭﻟﻪ ﰲ ﺍﻟﻮﺯﻳﺮ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪:‬‬
‫ﻗﻞ ﳍﺬﺍ ﺍﻟﻮﺯﻳﺮ ﻗﻮﻝ ﳏﻖ ‪ ...‬ﺑﺜﻪ ﺍﻟﻨﺼﺢ ﺃﳝﺎ ﺇﺑﺜﺎﺙ‬
‫ﻗﺪ ﺗﻘﻠﺪﻬﺗﺎ ﺛﻼﺛﹰﺎ ﺛﻼﺛﹰﺎ ‪ ...‬ﻭﻃﻼﻕ ﺍﻟﺒﺘﺎﺕ ﻋﻨﺪ ﺍﻟﺜﻼﺙ‬
‫ﻭﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ‪ ،‬ﻓﺈﻥ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﻗﺘﻞ ﺑﻌﺪ ﺍﻟﻮﺯﺍﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ ﰲ ﳏﺒﺴﻪ‪ :‬ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﻗﺒﻠﺖ ﺍﻟﺪﻧﻴﺎ ﻭﻗﺪ ﻭﱃ ﺍﻟﻌﻤﺮ ‪ ...‬ﻓﻤﺎ ﺃﺫﻭﻕ ﺍﻟﻌﻴﺶ ﺇﻻ ﻛﺎﻟﺼﱪ‬
 ‫ﷲ ﺃﻳﺎﻡ ﺍﻟﺼﺒﺎ ﺇﺫ ﺗﻌﺘﻜﺮ ‪ ...‬ﻻﻗﺖ ﻟﺪﻳﻨﺎ ﻟﻮ ﺗﺌﻮﺏ ﻣﺎ ﻳﺴﺮ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﳚﺰﻉ ﻣﻦ ﺗﺴﻠﻴﻤﻨﺎ ﻓﲑﺩﻧﺎ ‪ ...‬ﳐﺎﻓﺔ ﺃﻥ ﺗﺒﻐﻰ ﻳﺪﺍﻩ ﻓﻴﺒﺨﻼ‬
‫ﻭﻣﺎ ﺿﺮﻩ ﻟﻮ ﺃﻥ ﺃﺟﺎﺏ ﺑﺒﺸﺮﻩ ‪ ...‬ﻓﻨﻘﻨﻊ ﺑﺎﻟﺒﺸﺮ ﺍﳉﻤﻴﻞ ﻭﻧﺮﺣﻼ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﺣﺮﻗﺔ ﺃﻭﺭﺛﺘﻬﺎ ﻓﺮﻗﺔ ﺩﻧﻔﹰﺎ ‪ ...‬ﺣﲑﺍﻥ ﻻ ﻳﻬﺘﺪﻱ ﺇﻻ ﺇﱃ ﺍﳊﺰﻥ‬
‫ﰲ ﺟﺴﻤﻪ ﺷﻐﻞ ﻋﻦ ﻗﻠﺒﻪ ﻭﻟﻪ ‪ ...‬ﰲ ﻗﻠﺒﻪ ﺷﻐﻞ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﺒﺪﻥ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﺑﻌﺪ ﺍﻟﺜﻤﺎﻧﲔ ﺃﻓﻨﻴﺘﻬﺎ ‪ ...‬ﻭﲬﺴﹰﺎ ﻭﺳﺎﺩﺳﻬﺎ ﻗﺪ ﳕﺎ‬
‫ﺗﺮﺟﻰ ﺍﳊﻴﺎﺓ ﻭﺗﺴﻌﻰ ﳍﺎ؟ ‪ ...‬ﻟﻘﺪ ﻛﺎﺩ ﺩﻳﻨﻚ ﺃﻥ ﻳﻜﻠﻤﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﱃ ﻛﻢ ﲣﺪﻡ ﺍﻟﺪﻧﻴﺎ ‪ ...‬ﻭﻗﺪ ﺟﺰﺕ ﺍﻟﺜﻤﺎﻧﻴﻨﺎ؟‬
‫ﻟﺌﻦ ﱂ ﺗﻚ ﳎﻨﻮﻧﹰﺎ ‪ ...‬ﻓﻘﺪ ﻓﻘﺖ ﺍﺠﻤﻟﺎﻧﻴﻨﺎ‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻦ ﺑﺸﺮﺍﻥ ﰲ ﺗﺎﺭﳜﻪ ﻗﺎﻝ‪ :‬ﺩﺧﻞ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻟﺒﻬﻠﻮﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‬
‫ﻋﻤﺮ ﺑﻦ ﺷﺎﺫﺍﻥ ﺍﳉﻮﻫﺮﻱ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺭﺗﻔﻊ ﻳﺎ ﺃﺑﺎ ﺣﻔﺺ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺑﻌﺾ ﻣﻦ ﺣﻀﺮ ﻫﻮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓﺄﻧﺸﺄ ﺍﺑﻦ‬
‫ﺍﻟﺒﻬﻠﻮﻝ ﻳﻘﻮﻝ‪:‬‬
‫ﻓﺈﻥ ﻧﻨﺴﻲ ﺍﻷﻳﺎﻡ ﻛﻨﻴﺔ ﺻﺎﺣﺐ ‪ ...‬ﻛﺮﱘ ﻓﻠﻢ ﺃﻧﺲ ﺍﻹﺧﺎﺀ ﻭﻻ ﺍﻟﻮﺩﺍ‬
‫ﻭﻟﻜﻦ ﺭﺃﻳﺖ ﺍﻟﺪﻫﺮ ﻳﻨﺴﻴﻚ ﻣﺎ ﻣﻀﻰ ‪ ...‬ﺇﺫﺍ ﺃﻧﺖ ﱂ ﲢﺪﺙ ﺇﺧﺎﺀ ﻭﻻ ﻋﻬﺪﺍ‬

‫ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‬

‫ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﳍﻤﺬﺍﱐ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺷﺠﺎﻉ ﺷﲑﻭﻳﻪ ﺑﻦ ﺷﻬﺮﺩﺍﺭ ﰲ ﺗﺎﺭﻳﺦ ﳘﺬﺍﻥ‪ :‬ﺇﻥ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ‬
‫ﺍﺑﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺑﺸﺮ ﺃﺑﺎ ﺍﻟﻔﻀﻞ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺳﻜﻦ ﻫﺮﺍﺓ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺃﰊ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ‬
‫ﻗﺎﺭﺱ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﻭﻋﻴﺴﻰ ﺑﻦ ﻫﺸﺎﻡ ﺍﻷﺧﺒﺎﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻟﻔﻀﻼﺀ ﻭﺍﻟﻔﺼﺤﺎﺀ‪ ،‬ﻣﺘﻌﺼﺒﹰﺎ ﻷﻫﻞ ﺍﳊﺪﻳﺚ‬
‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻣﺎ ﺃﺧﺮﺟﺖ ﳘﺬﺍﻥ ﺑﻌﺪﻩ ﻣﺜﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻣﻔﺎﺧﺮ ﺑﻠﺪﻧﺎ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺧﻮﻩ ﺃﺑﻮ ﺳﻌﺪ ﺑﻦ ﺍﻟﺼﻔﺎﺭ‪،‬‬
‫ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺗﻮﰲ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ :‬ﻗﺎﻝ ﺷﲑﻭﻳﻪ‬
‫ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﺑﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺑﺸﺮ ﺍﻟﺼﻔﺎﺭ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﺳﻌﺪ ﺃﺧﻮ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺃﰊ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ‬
‫ﺍﳊﺴﲔ ﺑﻦ ﳛﲕ ﻷﺑﻴﻪ ﻭﺃﻣﻪ ﻣﻔﱵ ﺍﻟﺒﻠﺪ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻻﻝ‪ ،‬ﻭﺍﺑﻦ ﺗﺮﻛﺎﻥ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﳏﻤﺪ‬
‫ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﺍﺑﻦ ﺟﺎﺋﺤﺎﻥ‪ ،‬ﻭﺫﻛﺮ ﲨﺎﻋﺔ ﻭﺍﻓﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﺩﺭﻛﺘﻪ‪ ،‬ﻭﱂ ﻳﻘﺾ ﱄ ﻋﻨﻪ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻭﻛﺎﻥ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺛﻘﺔ‪ ،‬ﻭﻳﺘﻬﻢ ﲟﺬﻫﺐ ﺍﻷﺷﻌﺮﻳﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺟﻦ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﻭﲰﻌﺖ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻳﻘﻮﻝ‪:‬‬
‫ﻛﺎﻥ ﻳﻌﺮﻑ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﳌﺘﻮﻥ‪ ،‬ﻭﻟﺪ ﰲ ﺛﺎﻟﺚ ﻋﺸﺮ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﲦﺎﻥ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﺎﺕ ﻭﱂ‬
‫ﻳﺬﻛﺮﻩ ﻭﺫﻛﺮﻩ ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﻧﺼﺮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﻔﺎﻣﻲ‬
 ‫ﰲ ﺗﺎﺭﻳﺦ ﻫﺮﺍﺓ‪ ،‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺫﻛﺮ ﺍﻟﺒﺪﻳﻊ ﰲ ﻋﺪﺓ ﺗﺼﺎﻧﻴﻒ ﻣﻦ ﻛﺘﺐ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﻘﺺ ﺃﺣﺪ‬
‫ﺧﱪﻩ ﺃﺣﺴﻦ ﳑﺎ ﺍﻗﺘﺼﻪ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻟﻘﻴﻪ ﻭﻛﺘﺐ ﻋﻨﻪ‪ ،‬ﻓﻨﻘﻠﺖ ﺧﱪﻩ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﳋﺼﺘﻪ ﻣﻦ ﺑﻌﺾ‬
‫ﺳﺠﻌﻪ‪ ،‬ﻗﺎﻝ‪:‬‬

‫ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻣﻌﺠﺰﺓ ﳘﺬﺍﻥ‪ ،‬ﻭﻧﺎﺩﺭﺓ ﺍﻟﻔﻠﻚ‪ ،‬ﻭﺑﻜﺮ ﻋﻄﺎﺭﺩ‪ ،‬ﻭﻓﺮﺩ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻏﺮﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﱂ ﻧ َﺮ ﻧﻈﲑﻩ ﰲ‬
‫ﺍﻟﺬﻛﺎﺀ‪ ،‬ﻭﺳﺮﻋﺔ ﺍﳋﺎﻃﺮ‪ ،‬ﻭﺷﺮﻑ ﺍﻟﻄﺒﻊ‪ ،‬ﻭﺻﻔﺎﺀ ﺍﻟﺬﻫﻦ‪ ،‬ﻭﻗﻮﺓ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﱂ ﻧﺪﺭﻙ ﻧﻈﲑﻩ ﰲ ﻃﺮﻑ ﺍﻟﻨﺜﺮ ﻭﻣﻠﺤﻪ‬
‫ﻭﻏﺮﺭ ﺍﻟﻨﻈﻢ ﻭﻧﻜﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﻋﺠﺎﺋﺐ ﻭﺑﺪﺍﺋﻊ‪ ،‬ﻓﻤﻨﻬﺎ‪ .‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﺸﺪ ﺍﻟﺸﻌﺮ ﱂ ﻳﺴﻤﻌﻪ ﻗﻂ‪ ،‬ﻭﻫﻮ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﲬﺴﲔ ﺑﻴﺘﹰﺎ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻴﺤﻔﻈﻬﺎ ﻛﻠﻬﺎ‪ ،‬ﻭﻳﺆﺩﻳﻬﺎ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻻ ﳜﺮﻡ ﺣﺮﻓﺎﹰ‪ ،‬ﻭﻳﻨﻈﺮ ﰲ ﺍﻷﺭﺑﻌﺔ‬
‫ﻭﺍﳋﻤﺴﺔ ﺍﻷﻭﺭﺍﻕ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﱂ ﻳﻌﺮﻓﻪ ﻭﱂ ﻳﺮﻩ‪ ،‬ﻧﻈﺮﺓ ﻭﺍﺣﺪﺓ ﺧﻔﻴﻔﺔ ﰒ ﻳﻬﺬﻫﺎ ﻋﻦ ﻇﻬﺮ ﻗﻠﺒﻪ ﻫﺬﺍ‪ ،‬ﻭﻳﺴﺮﺩﻫﺎ‬
‫ﺳﺮﺩﺍﹰ‪ ،‬ﻭﻫﺬﺍ ﺣﺎﻟﻪ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﻮﺍﺭﺩﺓ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺘﺮﺡ ﻋﻠﻴﻪ ﻋﻤﻞ ﻗﺼﻴﺪﺓ‪ ،‬ﻭﺇﻧﺸﺎﺀ ﺭﺳﺎﻟﺔ‪ ،‬ﰲ ﻣﻌﲎ‬
‫ﺑﺪﻳﻊ‪ ،‬ﻭﺑﺎﺏ ﻏﺮﻳﺐ‪ ،‬ﻓﻴﻔﺮﻍ ﻣﻨﻬﺎ ﰲ ﺍﻟﻮﻗﺖ ﻭﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻛﺎﻥ ﺭﲟﺎ ﻛﺘﺐ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺘﺮﺡ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺒﺘﺪﺉ ﺑﺂﺧﺮﻩ‪،‬‬
‫ﰒ ﻫﻠﻢ ﺟﺮﺍ ﺇﱃ ﺃﻭﻟﻪ‪ ،‬ﻭﳜﺮﺟﻪ ﻛﺄﺣﺴﻦ ﺷﻲﺀ ﻭﺃﻣﻠﺤﻪ‪ ،‬ﻭﻳﻮﺷﺢ ﻟﻘﺼﻴﺪﺓ ﺍﻟﻔﺮﻳﺪﺓ ﻣﻦ ﻗﻮﻟﻪ‪ ،‬ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﻣﻦ ﺇﻧﺸﺎﺋﻪ‪ ،‬ﻓﻴﻘﺮﺃ ﻣﻦ ﺍﻟﻨﻈﻢ ﺍﻟﻨﺜﺮ‪ ،‬ﻭﻳﺮﻭﻱ ﻣﻦ ﺍﻟﻨﺜﺮ ﺍﻟﻨﻈﻢ‪ ،‬ﻭﻳﻌﻄﻰ ﺍﻟﻘﻮﺍﰲ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻓﻴﺼﻞ ﻬﺑﺎ ﺍﻷﺑﻴﺎﺕ‬
‫ﺍﻟﺮﺷﻴﻘﺔ‪ ،‬ﻭﻳﻘﺘﺮﺡ ﻋﻠﻴﻪ ﻛﻞ ﻋﻮﻳﺺ ﻭﻋﺴﲑ ﻣﻦ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ‪ ،‬ﻓﲑﺟﻠﻪ ﺃﺳﺮﻉ ﻣﻦ ﺍﻟﻄﺮﻑ‪ ،‬ﻋﻠﻰ ﺭﻳﻖ ﱂ ﻳﺒﻠﻌﻪ‪،‬‬
‫ﻭﻧﻔﺲ ﻻ ﻳﻘﻄﻌﻪ‪ ،‬ﻭﻛﻼﻣﻪ ﻛﻠﻪ ﻋﻔﻮ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻓﻴﺾ ﺍﻟﻴﺪ‪ ،‬ﻭﻣﺴﺎﺭﻗﺔ ﺍﻟﻘﻠﻢ‪ ،‬ﻭﻣﺴﺎﺑﻘﺔ ﺍﻟﻴﺪ ﻟﻠﻔﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﺮﺣﻢ‬
‫ﻣﺎ ﻳﻘﺘﺮﺡ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﺑﻴﺎﺕ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺍﻟﻐﺮﻳﺒﺔ‪ ،‬ﺑﺎﻷﺑﻴﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻴﺠﻤﻊ ﻓﻴﻬﺎ ﺑﲔ ﺍﻹﺑﺪﺍﻉ‬
‫ﻭﺍﻹﺳﺮﺍﻉ‪ ،‬ﺇﱃ ﻋﺠﺎﺋﺐ ﻛﺜﲑﺓ ﻻ ﲢﺼﻰ‪ ،‬ﻭﻟﻄﺎﺋﻒ ﺗﻄﻮﻝ ﺃﻥ ﺗﺴﺘﻘﺼﻰ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻣﻘﺒﻮﻝ ﺍﻟﺼﻮﺭﺓ‪،‬‬
‫ﺣﺴﻦ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻭﻓﺎﺭﻕ ﳘﺬﺍﻥ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻭﻫﻮ ﰲ ﻣﻘﺘﺒﻞ ﺍﻟﺸﺒﻴﺒﺔ‪ ،‬ﻏﺾ ﺍﳊﺪﺍﺛﺔ‪ ،‬ﻭﻗﺪ ﺩﺭﺱ ﻋﻠﻰ ﺃﰊ‬
‫ﺍﳊﺴﻦ ﻓﺎﺭﺱ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﲨﻴﻊ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﺍﺳﺘﻨﻔﺪ ﻋﻠﻤﻪ‪ ،‬ﻭﻭﺭﺩ ﺣﻀﺮﺓ ﺍﻟﺼﺎﺣﺐ ﺍﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻓﺘﺰﻭﺩ ﻣﻦ ﲦﺎﺭﻫﺎ‪،‬‬
‫ﻭﺣﺴﻦ ﺁﺛﺎﺭﻫﺎ‪ ،‬ﰒ ﻗﺪﻡ ﺟﺮﺟﺎﻥ‪ ،‬ﻭﺍﻗﺎﻡ ﻬﺑﺎ ﻣﺪﺓ‪ ،‬ﻋﻠﻰ ﻣﺪﺍﺧﻠﺔ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ‪ ،‬ﻭﺍﻟﺘﻌﻴﺶ ﰲ ﺃﻛﻨﺎﻓﻬﻢ‪ ،‬ﻭﺍﺧﺘﺺ‬
‫ﺑﺎﻟﺪﻫﺨﺪﺍﻩ ﺃﰊ ﺳﻌﻴﺪ ﳏﻤﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻭﻧﻔﻘﺖ ﺑﻀﺎﻋﺘﻪ ﻟﺪﻳﻪ‪ ،‬ﻭﺗﻮﻓﺮ ﺣﻈﻪ ﻣﻦ ﻋﺎﺩﺗﻪ ﺍﳌﻌﺮﻭﻓﺔ‪ ،‬ﰲ ﺇﺳﺪﺍﺀ‬
‫ﺍﻹﻓﻀﺎﻝ ﻋﻠﻰ ﺍﻷﻓﺎﺿﻞ‪ ،‬ﻭﳌﺎ ﺃﺭﺍﺩ ﻭﺭﻭﺩ ﻧﻴﺴﺎﺑﻮﺭ ﺃﻋﺎﻧﻪ ﲟﺎ ﺳﲑﻩ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻮﺭﺩﻫﺎ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻧﺸﺮ ﻬﺑﺎ ﺑﺰﻩ‪ ،‬ﻭﺃﻇﻬﺮ ﻃﺮﺯﻩ‪ ،‬ﻭﺃﻣﻠﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻣﻘﺎﻣﺔ‪ ،‬ﳓﻠﻬﺎ ﺃﺑﺎ ﺍﻟﻔﺘﺢ ﺍﻹﺳﻜﻨﺪﺭﻱ ﰲ ﺍﻟﻜﺪﻳﺔ ﻭﻏﲑﻫﺎ‪،‬‬
‫ﻭﺿﻤﻨﻬﺎ ﻣﺎ ﺗﺸﺘﻬﻲ ﺍﻷﻧﻔﺲ‪ ،‬ﻭﺗﻠﺬ ﺍﻷﻋﲔ‪ ،‬ﰒ ﺷﺠﺮ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﺳﺘﺎﺫ ﺃﰊ ﺑﻜﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻣﺎ ﻛﺎﻥ ﺳﺒﺒﹰﺎ ﳍﺒﻮﺏ‬
‫ﺭﻳﺢ ﺍﳍﻤﺬﺍﱐ‪ ،‬ﻭﻋﻠﻮ ﺃﻣﺮﻩ‪ ،‬ﺇﺫ ﱂ ﻳﻜﻦ ﰲ ﺍﳊﺴﺎﺏ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻨﱪﻱ ﳌﺴﺎﺟﻠﺬﺗﻪ‪ ،‬ﻓﻠﻤﺎ ﺗﺼﺪﻯ‬
‫ﺍﳍﻤﺬﺍﱐ ﳌﺒﺎﺭﺍﺗﻪ‪ ،‬ﻭﺟﺮﺕ ﺑﻴﻨﻬﻤﺎ ﻣﻘﺎﻣﺎﺕ‪ ،‬ﻭﻣﺒﺎﺩﻫﺎﺕ ﻭﻣﻨﺎﻇﺮﺍﺕ‪ ،‬ﻭﻏﻠﺐ ﻗﻮﻡ ﻫﺬﺍ‪ ،‬ﻭﻏﻠﺐ ﺁﺧﺮﻭﻥ ﺫﺍﻙ‪ ،‬ﻃﺎﺭ‬
‫ﺫﻛﺮ ﺍﳍﻤﺬﺍﱐ ﰲ ﺍﻵﻓﺎﻕ‪ ،‬ﻭﺷﺎﻉ ﺫﻛﺮﻩ ﰲ ﺍﻷﻓﺎﻕ‪ ،‬ﻭﺩﺭﺕ ﻟﻪ ﺃﺧﻼﻑ ﺍﻟﺮﺯﻕ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺧﻼﻟﻪ‬
‫ﺍﳉﻮ‪ ،‬ﻭﺗﺼﺮﻓﺖ ﺑﻪ ﺃﺣﻮﺍﻝ ﲨﻴﻠﺔ‪ ،‬ﻭﺃﺳﻔﺎﺭ ﻛﺜﲑﺓ‪ ،‬ﻭﱂ ﻳﺒﻖ ﻣﻦ ﺑﻼﺩ ﺧﺮﺍﺳﺎﻥ ﻭﺳﺠﺴﺘﺎﻥ ﻭﻏﺰﻧﺔ ﺑﻠﺪﺓ ﺇﻻ‬
‫ﺩﺧﻠﻬﺎ‪ ،‬ﻭﺟﲎ ﲦﺮﻫﺎ‪ ،‬ﻭﻻ ﻣﻠﻚ ﻭﻻ ﺃﻣﲑ ﻭﻻ ﻭﺯﻳﺮ ﺇﻻ ﻭﺍﺳﺘﻤﻄﺮ ﺑﻨﻮﺋﻪ‪ ،‬ﻭﺳﺮﻯ ﰲ ﺿﻮﺋﻪ‪ ،‬ﻓﺤﺼﻠﺖ ﻟﻪ ﻧﻌﻤﺔ‬
‫ﺣﺴﻨﺔ‪ ،‬ﻭﺛﺮﻭﺓ ﲨﻴﻠﺔ‪ ،‬ﻭﺃﻟﻘﻰ ﻋﺼﺎﻩ ﻬﺑﺮﺍﺓ‪ ،‬ﻓﺎﲣﺬﻫﺎ ﺩﺍﺭ ﻗﺮﺍﺭﻩ‪ ،‬ﻭﺻﺎﻫﺮ ﻬﺑﺎ ﺃﺑﺎ ﻋﻠﻲ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﳋﺸﻨﺎﻣﻲ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﻔﺎﺿﻞ ﺍﻟﻜﺮﱘ ﺍﻷﺻﻴﻞ‪ ،‬ﻭﺍﻧﺘﻈﻤﺖ ﺃﺣﻮﺍﻟﻪ ﲟﺼﺎﺭﻫﺮﺗﻪ‪ ،‬ﻭﺍﻗﺘﲎ ﲟﻌﻮﻧﺘﻪ ﺿﻴﺎﻋﹰﺎ ﻓﺎﺧﺮﺓ‪ ،‬ﻭﺣﲔ ﺑﻠﻎ ﺃﺷﺪﻩ‬
 ‫ﻭﺃﺭﰉ ﻋﻠﻰ ﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻧﺎﺩﺍﻩ ﺍﷲ ﻓﻠﺒﺎﻩ‪ ،‬ﻭﻓﺎﺭﻕ ﺩﻧﻴﺎﻩ‪ ،‬ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺃﳕﻮﺫﺝ ﻣﻦ ﺭﺳﺎﺋﻠﻪ ﻓﺼﻞ‪ :‬ﻣﻦ ﺭﻗﻌﺔ ﻛﺘﺒﻬﺎ ﺇﱃ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ :‬ﻭﻫﺬﺍ ﺃﻭﻝ ﻣﺎ ﻛﺎﺗﺒﻪ ﺑﻪ‪ :‬ﺃﻧﺎ ﻟﻘﺮﺏ ﺍﻷﺳﺘﺎﺫ‪،‬‬
‫ﻛﻤﺎ ﻃﺮﺏ ﺍﻟﻨﺸﻮﺍﻥ ﻣﺎﻟﺖ ﺑﻪ ﺍﳋﻤﺮ‪ ،‬ﻭﻣﻦ ﺍﻻﺭﺗﻴﺎﺡ ﻟﻠﻘﺎﺋﻪ‪ ،‬ﻛﻤﺎ ﺍﻧﺘﻔﺾ ﺍﻟﻌﺼﻔﻮﺭ ﺑﻠﻠﻪ ﺍﻟﻘﻄﺮ‪ ،‬ﻭﻣﻦ ﺍﻻﻣﺘﺰﺍﺝ‬
‫ﺑﻮﻻﺋﻪ‪ ،‬ﻛﻤﺎ ﺍﻟﺘﻘﺖ ﺍﻟﺼﻬﺒﺎﺀ ﻭﺍﻟﺒﺎﺭﺩ ﺍﻟﻌﺬﺏ‪ ،‬ﻭﻣﻦ ﺍﻻﺑﺘﻬﺎﺝ ﲟﺰﺍﺭﻩ‪ ،‬ﻛﻤﺎ ﺍﻫﺘﺰ ﲢﺖ ﺍﻟﺒﺎﺭﺡ ﺍﻟﻐﺼﻦ ﺍﻟﺮﻃﺐ‪" ،‬‬
‫ﻭﻣﻦ ﺭﻗﻌﺔ ﺇﱃ ﻏﲑﻩ " ‪ :‬ﻳﻌﺰ ﻋﻠﻲّ ﺃﻥ ﻳﻨﻮﺏ ‪ -‬ﺃﻳﺪ ﺍﷲ ﺍﻟﺸﻴﺦ ‪ -‬ﰲ ﺧﺪﻣﺘﻪ ﻗﻠﻤﻲ ﻋﻦ ﻗﺪﻣﻲ‪ ،‬ﻭﻳﺴﻌﺪ ﺑﺮﺅﻳﺘﻪ‬
‫ﺭﺳﻮﱄ‪ ،‬ﺩﻭﻥ ﻭﺻﻮﱄ‪ ،‬ﻭﻳﺮﺩ ﻣﺸﺮﻉ ﺍﻷﻧﺲ ﺑﻪ ﻛﺘﺎﰊ‪ ،‬ﻗﺒﻞ ﺭﻛﺎﰊ‪ .‬ﻭﻟﻜﻦ ﻣﺎ ﺍﳊﻴﻠﺔ؟ ﻭﺍﻟﻌﻮﺍﺋﻖ ﲨﺔ‪،‬‬
‫ﻭﻋﻠﻲّ ﺃﻥ ﺃﺳﻌﻰ ﻭﱄ ‪ ...‬ﺱ ﻋﻠﻲّ ﺇﺩﺭﺍﻙ ﺍﻟﻨﺠﺎﺡ‬
‫ﻭﻗﺪ ﺣﻀﺮﺕ ﺩﺍﺭﻩ‪ ،‬ﻭﻗﺒﻠﺖ ﺟﺪﺍﺭﻩ‪ ،‬ﻭﻣﺎ ﰊ ﺣﺐ ﺍﳊﻴﻄﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﺷﻐﻒ ﺑﺎﻟﻘﻄﺎﻥ‪ ،‬ﻭﻻ ﻋﺸﻖ ﺍﳉﺪﺭﺍﻥ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺷﻮﻕ ﺇﱃ ﺍﻟﺴﻜﺎﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﺘﺤﻤﻴﺾ ﻛﻤﺎ ﻳﻘﻮﻝ ﺃﻫﻞ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻋﻨﺪﻫﻢ ﻏﲑ ﺫﻟﻚ ﻛﻘﻮﻟﻪ‪:‬‬
‫ﻭﻟﻘﺪ ﺩﺧﻠﺖ ﺩﻳﺎﺭ ﻓﺎﺭﺱ ﻣﺮﺓ ‪ ...‬ﺃﺑﺘﺎﻉ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺽ‬
‫ﻓﺈﺫﺍ ﻓﺴﺎ ﻓﻴﻬﺎ ﺭﺟﺎﻝ ﺳﺎﺩﺓ ‪ ...‬ﳍﻔﻲ ﻋﻠﻰ ﺫﺍﻙ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ‬

‫ﻓﺎﻟﺴﺎﻣﻊ ﻳﺮﻯ ﺃﻧﻪ ﺃﺭﺍﺩ ﻓﺴﺎ ﻣﺪﻳﻨﺔ ﺑﻔﺎﺭﺱ‪ ،‬ﺍﻟﱵ ﻣﻨﻬﺎ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺴﻮﻱ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﻓﺴﺎ ﻣﻦ ﺍﻟﻔﺴﻮ‪،‬‬
‫ﻭﺍﻟﻀﻤﲑ ﰲ ﻓﻴﻬﺎ ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﻠﺤﻴﺔ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳊﺼﺮﻱ ﰲ ﻛﺘﺎﺏ ﺯﻫﺮ ﺍﻵﺩﺍﺏ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﺍﳍﻤﺬﺍﱐ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻓﻘﺎﻝ‪ :‬ﻭﻫﺬﺍ‬
‫ﺍﺳﻢ ﻭﺍﻓﻖ ﻣﺴﻤﺎﻩ‪ ،‬ﻭﻟﻔﻆ ﻃﺎﺑﻖ ﻣﻌﻨﺎﻩ‪ ،‬ﻛﻼﻣﻪ ﻏﺾ ﺍﳌﻜﺎﺳﺮ‪ ،‬ﺃﻧﻴﻖ ﺍﳉﻮﺍﻫﺮ‪ ،‬ﻳﻜﺎﺩ ﺍﳍﻮﺍﺀ ﻳﺴﺮﻗﻪ ﻟﻄﻔﺎﹰ‪ ،‬ﻭﺍﳍﻮﻯ‬
‫ﻳﻌﺸﻘﻪ ﻇﺮﻓﹰﺎ‪.‬‬
‫ﻭﳌﺎ ﺭﺃﻯ ﺃﺑﺎ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺩﺭﻳﺪ ﺍﻷﺯﺩﻱ ﺃﻏﺮﺏ ﺑﺄﺭﺑﻌﲔ ﺣﺪﻳﺜﺎﹰ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺍﺳﺘﻨﺒﻄﻬﺎ ﻣﻦ ﻳﻨﺎﺑﻴﻊ‬
‫ﺻﺪﺭﻩ‪ ،‬ﻭﺍﻧﺘﺨﺒﻬﺎ ﻣﻦ ﻣﻌﺎﺩﻥ ﻓﻜﺮﻩ‪ ،‬ﻭﺃﺑﺪﺍﻫﺎ ﻟﻸﺑﺼﺎﺭ ﻭﺍﻟﺒﺼﺎﺋﺮ‪ ،‬ﻭﺃﻫﺪﺍﻫﺎ ﺇﱃ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻀﻤﺎﺋﺮ‪ ،‬ﰲ ﻣﻌﺎﺭﺽ‬
‫ﺣﻮﺷﻴﺔ‪ ،‬ﻭﺃﻟﻔﺎﻅ ﻋﻨﺠﻬﻴﺔ ﻓﺠﺎﺀ ﺃﻛﺜﺮﻫﺎ ﺗﻨﺒﻮ ﻋﻦ ﻗﺒﻮﻟﻪ ﺍﻟﻄﺒﺎﻉ‪ ،‬ﻭﻻ ﺗﺮﻓﻊ ﻟﻪ ﺣﺠﺐ ﺍﻷﲰﺎﻉ‪ ،‬ﻭﺗﻮﺳﻊ ﻓﻴﻬﺎ ﺇﺫ‬
‫ﺻﺮﻑ ﺃﻟﻔﺎﻇﻬﺎ ﻭﻣﻌﺎﻧﻴﻬﺎ ﰲ ﻭﺟﻮﻩ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺿﺮﻭﺏ ﻣﻨﺼﺮﻓﺔ‪ ،‬ﻋﺎﺭﺿﻪ ﺑﺄﺭﺑﻌﻤﺎﺋﺔ ﻣﻘﺎﻣﺔ ﰲ ﺍﻟﻜﺪﻳﺔ ﺗﺬﻭﺏ ﻇﺮﻓﺎﹰ‪،‬‬
‫ﻭﺗﻘﻄﺮ ﺣﺴﻨﺎﹰ‪ ،‬ﻻ ﻣﻨﺎﺳﺒﺔ ﺑﲔ ﺍﳌﻘﺎﻣﺘﲔ ﻟﻔﻈﹰﺎ ﻭﻻ ﻣﻌﲎ‪ ،‬ﻋﻄﻒ ﻣﺴﺎﺟﻠﺘﻬﺎ‪ ،‬ﻭﻭﻗﻒ ﻣﻨﺎﻗﻠﺘﻬﺎ ﺑﲔ ﺭﺟﻠﲔ‪ ،‬ﲰﻰ‬
‫ﺃﺣﺪﳘﺎ ﻋﻴﺴﻰ ﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﻭﺍﻵﺧﺮ ﺃﺑﺎ ﺍﻟﻔﺘﺢ ﺍﻹﺳﻜﻨﺪﺭﻱ‪ ،‬ﻭﺟﻌﻠﻬﻤﺎ ﻳﺘﻬﺎﺩﻳﺎﻥ ﺍﻟﺪﺭ‪ ،‬ﻭﻳﺘﻨﺎﻓﺜﺎﻥ ﺍﻟﺴﺤﺮ‪ ،‬ﰲ ﻣﻌﺎﻥ‬
‫ﺗﻀﺤﻚ ﺍﳊﺰﻳﻦ‪ ،‬ﻭﲢﺮﻙ ﺍﻟﺮﺻﲔ‪ ،‬ﻭﺗﻄﺎﻟﻊ ﻣﻨﻬﺎ ﻛﻞ ﻃﺮﻳﻔﺔ‪ ،‬ﻭﺗﻮﻗﻒ ﻣﻨﻬﺎ ﻋﻠﻰ ﻛﻞ ﻟﻄﻴﻔﺔ‪ ،‬ﻭﺭﲟﺎ ﺃﻓﺮﺩ ﺑﻌﻀﻬﻤﺎ‬
‫ﺑﺎﳊﻜﺎﻳﺔ‪ ،‬ﻭﺧﺺ ﺃﺣﺪﳘﺎ ﺑﺎﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻩ ﺃﺑﻮ ﻧﺼﺮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﻔﺎﻣﻲ ﰲ ﺗﺎﺭﻳﺦ ﻫﺮﺍﺓ ﻣﻦ‬
‫ﺗﺄﻟﻴﻔﻪ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﻟﻠﺒﺪﻳﻊ‪:‬‬
‫ﺧﺮﺝ ﺍﻷﻣﲑ ﻭﻣﻦ ﻭﺭﺍﺀ ﺭﻛﺎﺑﻪ ‪ ...‬ﻏﲑﻱ ﻭﻋﺰ ﻋﻠﻲ " ﺃﻥ " ﱂ ﺃﺧﺮﺝ‬
‫ﺃﺻﺒﺤﺖ ﻻ ﺃﺩﺭﻱ ﺃﺃﺩﻋﻮ ﻃﻐﻤﺸﻲ ‪ ...‬ﺃﻡ ﻳﻜﺘﻠﻴﲏ ﺃﻡ ﺃﺻﻴﺢ ﺑﻨﺬﻏﺠﻲ؟؟؟‬
‫ﻭﺑﻘﻴﺖ ﻻ ﺃﺩﺭﻱ ﺃﺃﺭﻛﺐ ﺃﺑﺮﺷﻲ ‪ ...‬ﺃﻡ ﺃﺩﳘﻲ ﺃﻡ ﺃﺷﻬﱯ ﺃﻡ ﺩﻳﺰﺟﻲ؟؟؟‬
 ‫ﻳﺎ ﺳﻴﺪ ﺍﻷﻣﺮﺍﺀ ﻣﺎﱄ ﺧﻴﻤﺔ ‪ ...‬ﺇﻻ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺫﺭﺍﻫﺎ ﺃﻟﺘﺠﻲ‬
‫ﻛﻨﻔﻲ ﺑﻌﲑﻱ ﺇﻥ ﻇﻌﻨﺖ ﻭﻣﻔﺮﺷﻲ ‪ ...‬ﻛﻤﻰ ﻭﺟﻨﺢ ﺍﻟﻠﻴﻞ ﻣﻄﺮﺡ ﻫﻮﺩﺟﻲ‬
‫ﻭﻛﺘﺐ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺇﱃ ﻣﺴﺘﻤﻴﺢ ﻋﺎﻭﺩﻩ ﻣﺮﺍﺭﺍﹰ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﱂ ﻻ ﺗﺪﱘ ﺍﳉﻮﺩ ﺑﺎﻟﺬﻫﺐ‪ ،‬ﻛﻤﺎ ﺗﺪﳝﻪ ﺑﺎﻷﺩﺏ؟‬
‫ﻓﻜﺘﺐ ﺍﻟﺒﺪﻳﻊ‪ :‬ﻋﺎﻓﺎﻙ ﺍﷲ‪ :‬ﻣﺜﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻣﺜﻞ ﺍﻷﺷﺠﺎﺭ ﰲ ﺍﻹﲦﺎﺭ‪ ،‬ﻭﺳﺒﻴﻞ ﻣﻦ ﺍﺑﺘﺪﺃ ﺑﺎﳊﺴﻨﺔ‪ ،‬ﺃﻥ‬
‫ﻳﺮﻓﻪ ﺇﱃ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻧﺎ ﻛﻤﺎ ﺫﻛﺮﺕ ﻻ ﺃﻣﻠﻚ ﻋﻀﻮﻳﻦ ﻣﻦ ﺟﺴﺪﻱ‪ ،‬ﻭﳘﺎ ﻓﺆﺍﺩﻱ ﻭﻳﺪﻱ‪ ،‬ﺃﻣﺎ ﺍﻟﻴﺪ ﻓﺘﻮﻟﻊ ﺑﺎﳉﻮﺩ‪،‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻔﺮﺍﺩ ﻓﻴﺘﻌﻠﻖ ﺑﺎﻟﻮﻓﻮﺩ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳋﻠﻖ ﺍﻟﻨﻔﻴﺲ‪ ،‬ﻻ ﻳﺴﺎﻋﺪﻩ ﺇﻻ ﺍﻟﻜﻴﺲ‪ ،‬ﻭﻫﺬﺍ ﺍﳋﻠﻖ ﺍﻟﻜﺮﱘ‪ ،‬ﻻ ﳛﺘﻤﻠﻪ‬
‫ﺇﻻ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻻ ﻗﺮﺍﺑﺔ ﺑﲔ ﺍﻷﺩﺏ ﻭﺍﻟﺬﻫﺐ‪ ،‬ﻓﻠﻢ ﲨﻌﺖ ﺑﻴﻨﻬﻤﺎ؟ ﻭﺍﻷﺩﺏ ﻻ ﳝﻜﻦ ﺛﺮﺩﻩ ﰲ ﻗﺼﻌﺔ‪ ،‬ﻭﻻ ﺻﺮﻓﻪ ﰲ‬
‫ﲦﻦ ﺳﻠﻌﺔ‪ ،‬ﻗﺪ ﺟﻬﺪﺕ ﺟﻬﺪﻱ ﺑﺎﻟﻄﺒﺎﺥ‪ ،‬ﺃﻥ ﻳﻄﺒﺦ ﱄ ﻣﻦ ﺟﻴﻤﻴﺔ ﺍﻟﺸﻤﺎﺥ ﻟﻮﻧﹰﺎ ﻓﻠﻢ ﻳﻔﻌﻞ‪ ،‬ﻭﺑﺎﻟﻘﺼﺎﺏ‪ ،‬ﺃﻥ ﻳﺬﺑﺢ‬
‫ﺃﺩﺏ ﺍﻟﻜﺘﺎﺏ ﻓﻠﻢ ﻳﻘﺒﻞ‪ ،‬ﻭﺃﻧﺸﺪﺕ ﰲ ﺍﳊﻤﺎﻡ‪ ،‬ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ‪ ،‬ﻓﻠﻢ ﻳﻨﺠﻊ‪ ،‬ﻭﺩﻓﻌﺖ ﺇﱃ ﺍﳊﺠﺎﻡ‪ ،‬ﻣﻘﻄﻌﺎﺕ‬
‫ﺍﻟﻠﺠﺎﻡ‪ ،‬ﻓﻠﻢ ﻳﺄﺧﺬ‪ ،‬ﻭﺍﺣﺘﻴﺞ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﻟﺰﻳﺖ‪ ،‬ﻓﺄﻧﺸﺪﺕ ﺃﻟﻔﹰﺎ ﻭﻣﺎﺋﱵ ﺑﻴﺖ‪ ،‬ﻣﻦ ﺷﻌﺮ ﺍﻟﻜﻤﻴﺖ‪،‬‬
‫ﻓﻠﻢ ﻳﻐﻦ‪ ،‬ﻭﺩﻓﻌﺖ ﺃﺭﺟﻮﺯﺓ ﺍﻟﻌﺠﺎﺝ‪ ،‬ﰲ ﺗﻮﺍﺑﻞ ﺍﻟﺴﻜﺒﺎﺝ‪ ،‬ﻓﻠﻢ ﻳﻨﻔﻊ‪ ،‬ﻭﺃﻧﺖ ﱂ ﻧﻘﻨﻊ‪ ،‬ﻓﻤﺎ ﺃﺻﻨﻊ؟ ﻓﺈﻥ ﻛﻨﺖ‬
‫ﲢﺴﺐ ﺍﺧﺘﻼﻓﻚ ﻏﻠﻲ‪ ،‬ﺇﻓﻀﺎ ﹰﻻ ﻣﻨﻚ ﻋﻠﻲ‪ ،‬ﻓﺮﺍﺣﱵ‪ ،‬ﺃﻻ ﺗﻄﺮﻕ ﺳﺎﺣﱵ‪ ،‬ﻭﻓﺮﺟﻲ‪ ،‬ﺃﻻ ﲡﻲ‪ ،‬ﻭﻟﻠﺴﻼﻡ‪ :‬ﻭﺣﺪﺙ‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻴﻬﻘﻲ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻭﺷﺎﺡ ﺍﻟﺪﻣﻴﺔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﺎ ﺑﻜﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻭﻗﺪ ﺭﻣﻲ ﲝﺠﺮ‬
‫ﺍﻟﺒﺪﻳﻊ ﺍﳍﻤﺬﺍﱐ‪ ،‬ﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻭﺃﻋﺎﻥ ﺍﻟﺒﺪﻳﻊ ﺍﳍﻤﺬﺍﱐ ﻗﻮﻡ ﻣﻦ ﻭﺟﻮﻩ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻛﺎﻧﻮﺍ‬
‫ﻣﺴﺘﻮﺣﺸﲔ ﻣﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻓﺠﻤﻊ ﺍﻟﺴﻴﺪ ﻧﻘﻴﺐ ﺍﻟﺴﻴﺎﺩﺓ ﺑﻨﻴﺴﺎﺑﻮﺭ ﺃﺑﻮ ﻋﻠﻲ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺃﺭﺍﺩﻩ ﻋﻠﻰ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﺩﺍﺭﻩ‬
‫ﺑﺄﻋﻠﻰ ﻣﻠﻘﺎﺑﺎﺫ ﻓﺘﺮﻓﻊ‪ ،‬ﻓﺒﻌﺚ ﻏﻠﻴﻪ ﺍﻟﺴﻴﺪ ﻣﺮﻛﻮﺑﻪ‪ ،‬ﻓﺤﻀﺮ ﺃﺑﻮ ﺑﻜﺮ ﻣﻊ ﲨﺎﻋﺔ ﻣﻦ ﺗﻼﻣﺬﺗﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺒﺪﻳﻊ‪ :‬ﺇﳕﺎ‬
‫ﺩﻋﻮﻧﺎﻙ ﻟﺘﻤﻸ ﺍﺠﻤﻟﻠﺲ ﻓﻮﺍﺋﺪ‪ ،‬ﻭﺗﺬﻛﺮ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺸﻮﺍﺭﺩ‪ ،‬ﻭﺍﻷﻣﺜﺎﻝ ﺍﻟﻔﻮﺍﺭﺩ‪ ،‬ﻭﻧﻨﺎﺟﻴﻚ ﻓﻨﺴﻌﺪ ﲟﺎ ﻋﻨﺪﻙ‪،‬‬
‫ﻭﺗﺴﺄﻟﻨﺎ ﻓﺘﺴﺮ ﲟﺎ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻧﺒﺪﺃ ﺑﺎﻟﻔﻦ ﺍﻟﺬﻱ ﻣﻠﻜﺖ ﺯﻣﺎﻣﻪ‪ ،‬ﻭﻃﺎﺭ ﺑﻪ ﺻﻴﺘﻚ‪ ،‬ﻭﻫﻮ ﺍﳊﻔﻆ ﺇﻥ ﺷﺌﺖ‪ ،‬ﻭﺍﻟﻨﻈﻢ ﺇﻥ‬
‫ﺃﺭﺩﺕ‪ ،‬ﻭﺍﻟﻨﺜﺮ ﺇﻥ ﺍﺧﺘﺮﺕ‪ ،‬ﻭﺍﻟﺒﺪﻳﻬﺔ ﺇﻥ ﻧﺸﻄﺖ‪ ،‬ﻓﻬﺬﻩ ﺩﻋﻮﺍﻙ‪ ،‬ﺍﻟﱵ ﲤﻸ ﻣﻨﻬﺎ ﻓﺎﻙ‪ ،‬ﻓﺄﺣﺠﻢ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻋﻦ‬
‫ﺍﳊﻔﻆ ﻟﻜﱪ ﺳﻨﻪ‪ ،‬ﻭﱂ ﳚﻞ ﰲ ﺍﻟﻨﺜﺮ ﻗﺪﺍﺣﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﺎﺩﻫﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ‪ :‬ﺍﻷﻣﺮ ﺃﻣﺮﻙ ﻳﺎ ﺃﺳﺘﺎﺫ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬
‫ﺍﳋﻮﺍﺭﺯﻣﻲ‪ :‬ﺃﻗﻮﻝ ﻟﻚ ﻣﺎ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻠﺴﺤﺮﺓ‪ " :‬ﻗﺎﻝ ﺑﻞ ﺃﻟﻘﻮﺍ " ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ‪:‬‬
‫ﺍﻟﺸﻌﺮ ﺃﺻﻌﺐ ﻣﺬﻫﺒﹰﺎ ﻭﻣﺼﺎﻋﺪﺍ ‪ ...‬ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻄﻴﻌﻪ ﰲ ﻓﻜﻪ‬
‫ﻭﺍﻟﻨﻈﻢ ﲝﺮ ﻭﺍﳋﻮﺍﻃﺮ ﻣﻌﱪ ‪ ...‬ﻓﺎﻧﻈﺮ ﺇﱃ ﲝﺮ ﺍﻟﻘﺮﻳﺾ ﻭﻓﻠﻜﻪ‬

‫ﻓﻤﱴ ﺗﺮﺍﱐ ﰲ ﺍﻟﻘﺮﻳﺾ ﻣﻘﺼﺮﹰﺍ ‪ ...‬ﻋﺮﺿﺖ ﺃﺫﻥ ﺍﻹﻣﺘﺤﺎﻥ ﻟﻌﺮﻛﻪ‬

‫ﻗﺎﻝ‪ :‬ﻭﻫﺬﻩ ﺃﺑﻴﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻓﻴﻬﺎ ﻣﺪﺡ ﺍﻟﺸﺮﻳﻒ ﺃﰊ ﻋﻠﻲ ﻭﺍﳌﻔﺎﺧﺮﺓ‪ ،‬ﻭﻬﺗﺠﲔ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ ،‬ﻓﻘﺎﻝ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺃﻳﻀﹰﺎ‬
‫ﺃﺑﻴﺎﺗﹰﺎ‪ :‬ﻭﻟﻜﻦ ﻣﺎ ﺃﺑﺮﺯﻫﺎ ﻣﻦ ﺍﻟﻐﻼﻑ‪.‬‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺒﺪﻳﻊ‪ :‬ﺃﻣﺎ ﺗﺴﺘﺤﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﻨﻮﺭ ﺃﻋﻘﻞ ﻣﻨﻚ‪ ،‬ﻷﻧﻪ ﳚﻌﺮ ﻓﻴﻐﻄﻴﻪ ﺑﺎﻟﺘﺮﺍﺏ‪ .‬ﻓﻘﺎﻝ ﳍﻤﺎ ﺍﻟﺸﺮﻳﻒ‪،‬‬
‫ﺍﻧﺴﺠﺎ ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﺍﳌﺘﻨﱯ‪ :‬ﺃﺭﻕ ﻋﻠﻰ ﺃﺭﻕ ﻭﻣﺜﻠﻲ ﻳﺄﺭﻕ ﻓﺎﺑﺘﺪﺃ ﺃﺑﻮ ﺑﻜﺮ ﻭﻛﺎﻥ ﺇﱃ ﺍﻟﻐﺎﻳﺎﺕ ﺳﺒﺎﻗﺎﹰ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﻓﺈﺫﺍ ﺍﺑﺘﺪﻫﺖ ﺑﺪﻳﻬﺔ ﻳﺎ ﺳﻴﺪﻱ ‪ ...‬ﻓﺄﺭﺍﻙ ﻋﻨﺪ ﺑﺪﻳﻬﱵ ﺗﺘﻘﻠﻖ‬
 ‫ﻣﺎﱄ ﺃﺭﺍﻙ ﻭﻟﺴﺖ ﻣﺜﻠﻲ ﰲ ﺍﻟﻮﺭﻯ ‪ ...‬ﻣﺘﻤﻮﻫﹰﺎ ﺑﺎﻟﺘﺮﻫﺎﺕ ﲤﺨﺮﻕ‬
‫ﻭﻧﻈﻢ ﺃﺑﻴﺎﺗﹰﺎ ﰒ ﺍﻋﺘﺬﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻛﻤﺎ ﳚﻲﺀ‪ ،‬ﻻ ﻛﻤﺎ ﳚﺐ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ‪ :‬ﻗﺒﻞ ﺍﷲ ﻋﺬﺭﻙ‪ ،‬ﻟﻜﻦ ﺭﻓﻘﺖ ﺑﲔ‬
‫ﻗﺎﻓﺎﺕ ﺧﺸﻨﺔ‪ ،‬ﻛﻞ ﻗﺎﻑ ﻛﺠﺒﻞ ﻗﺎﻑ‪ ،‬ﻓﺨﺬ ﺍﻵﻥ ﺟﺰﺍﺀ ﻋﻦ ﻗﺮﺿﻚ‪ ،‬ﻭﺃﺩﺍﺀ ﻟﻔﺮﺿﻚ‪:‬‬
‫ﻼ ﺃﺑﺎ ﺑﻜﺮ ﻓﺰﻧﺪﻙ ﺃﺿﻴﻖ ‪ ...‬ﻭﺍﺧﺮﺱ ﻓﺈﻥ ﺃﺧﺎﻙ ﺣﻲ ﻳﺮﺯﻕ‬
‫ﻣﻬ ﹰ‬
‫ﻳﺎ ﺃﲪﻘﺎ ﻭﻛﻔﺎﻙ ﺗﻠﻚ ﻓﻀﻴﺤﺔ ‪ ...‬ﺟﺮﺑﺖ ﻧﺎﺭ ﻣﻌﺮﰐ ﻫﻞ ﲢﺮﻕ؟‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻳﺎ ﺃﲪﻘﺎ‪ :‬ﻻ ﳚﻮﺯ ﻓﺈﻧﻪ ﻻ ﻳﻨﺼﺮﻑ ﻓﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ‪ :‬ﻻ ﻧﺰﺍﻝ ﻧﺼﻔﻌﻚ ﺣﱴ ﻳﻨﺼﺮﻑ ﻭﺗﻨﺼﺮﻑ‬
‫ﻣﻌﻪ‪ ،‬ﻭﻟﻠﺸﺎﻋﺮ ﺃﻥ ﻳﺮﺩ ﻣﺎ ﻻ ﻳﻨﺼﺮﻑ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻗﻠﺖ ﻳﺎ ﻛﻮﺩﻧﺎ ﰒ ﻗﻮﻟﻚ ﰲ ﺍﻟﺒﻴﺖ ﻳﺎ ﺳﻴﺪﻱ‪ ،‬ﰒ ﻗﻠﺖ ﺗﺘﻘﻠﻖ‬
‫ﻼ ﺑﺪﺍﺭ‬‫ﻣﺪﺣﺖ ﺃﻡ ﻗﺪﺣﺖ؟ ﻓﺈﻥ ﺍﻟﻠﻔﻈﲔ ﻻ ﻳﺮﻛﻀﺎﻥ ﰲ ﺣﻠﺒﺔ ﻓﻘﺎﻝ ﳍﻤﺎ ﺍﻟﺸﺮﻳﻒ ﻗﻮ ﹰﻻ ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﺍﳌﺘﻨﱯ‪ :‬ﺃﻫ ﹰ‬
‫ﺳﺒﺎﻙ ﺃﻏﻴﺪﻫﺎ ﻗﺎﻝ ﺍﻟﺒﺪﻳﻊ‪:‬‬
‫ﻳﺎ ﻧﻌﻤﺔ ﻻ ﺗﺰﺍﻝ ﲡﺤﺪﻫﺎ ‪ ...‬ﻭﻣﻨﺔ ﻻ ﺗﺰﺍﻝ ﺗﻜﻨﺪﻫﺎ‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺍﻟﻜﻨﻮﺩ ﻗﻠﺔ ﺍﳋﲑ ﻻ ﺍﻟﻜﻔﺮﺍﻥ‪.‬‬
‫ﻓﻜﺬﺑﻪ ﺍﳉﻤﻊ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﻗﺮﺃﺕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﺮﺑﻪ ﻟﻜﻨﻮﺩ " ؟ ﺃﻱ ﻟﻜﻔﻮﺭ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﻧﺎ‬
‫ﺍﻛﺘﺴﺒﺖ ﺑﻔﻀﻠﻲ ﺩﻳﺔ ﺃﻫﻞ ﳘﺬﺍﻥ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﺍﻛﺘﺴﺒﺖ ﺃﻧﺖ ﺑﻔﻀﻠﻚ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺒﺪﻳﻊ ﺃﻧﺖ ﰲ ﺣﺮﻓﺔ ﺍﻟﻜﺪﻳﺔ‬
‫ﺃﺣﺬﻕ‪ ،‬ﻭﺑﺎﻻﺳﺘﻤﺎﺣﺔ ﺃﺣﺮﻯ ﻭﺃﺧﻠﻖ‪ .‬ﻓﻘﻄﻌﻪ ﺍﻟﻜﻼﻡ‪ ،‬ﰒ ﺃﻧﺸﺪ‪:‬‬
‫ﻭﺷﺒﻬﻨﺎ ﺑﻨﻔﺴﺞ ﻋﺎﺭﺿﻴﻪ ‪ ...‬ﺑﻘﺎﻳﺎ ﺍﻟﻠﻄﻢ ﰲ ﺍﳋﺪ ﺍﻟﺮﻗﻴﻖ‬
‫ﻓﺎﻝ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ :‬ﺃﻧﺎ ﺃﺣﻔﻆ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ ﺃﺧﻄﺄﺕ‪ :‬ﻓﺈﻥ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﻏﲑ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻭﻫﻲ‪:‬‬
‫ﻭﺷﺒﻬﻨﺎ ﺑﻨﻔﺴﺞ ﻋﺎﺭﺿﻴﻪ ‪ ...‬ﺑﻘﺎﻳﺎ ﺍﻟﻮﺷﻢ ﰲ ﺍﻟﻮﺟﻪ ﺍﻟﺼﻔﻴﻖ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﷲ ﻷﺻﻔﻌﻨﻚ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ‪ :‬ﺃﻧﺎ ﺃﺻﻔﻌﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺗﻀﺮﺑﲏ ﻏﺪﺍﹰ‪ ،‬ﺍﻟﻴﻮﻡ ﲬﺮ‪،‬‬
‫ﻭﻏﺪﹰﺍ ﺃﻣﺮ‪ .‬ﻭﺃﻧﺸﺪ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ‪:‬‬
‫ﺭﺃﻳﺖ ﺷﻴﺨﹰﺎ ﺳﻔﻴﻬﹰﺎ ‪ ...‬ﻳﻔﻮﻕ ﻛﻞ ﺳﻔﻴﻪ‬
‫ﻭﻗﺪ ﺃﺻﺎﺏ ﺷﺒﻴﻬﹰﺎ ‪ ...‬ﻟﻪ ﻭﻓﻮﻕ ﺍﻟﺸﺒﻴﻪ‬
‫ﰒ ﺃﻧﺸﺪ ﺍﻟﺒﺪﻳﻊ‪:‬‬
‫ﻭﺃﻧﺰﻟﲏ ﻃﻮﻝ ﺍﻟﻨﻮﻯ ﺩﺍﺭ ﻏﺮﺑﺔ ‪ ...‬ﺇﺫﺍ ﺷﺌﺖ ﻻﻗﻴﺖ ﺃﻣﺮﹰﺃ ﻻ ﺃﺷﺎﻛﻠﻪ‬
‫ﺃﺧﺎﻣﻘﺔ ﺣﱴ ﻳﻘﺎﻝ ﺳﺠﻴﺔ ‪ ...‬ﻭﻟﻮ ﻛﺎﻥ ﺫﺍ ﻋﻘﻞ ﻟﻜﻨﺖ ﺃﻋﺎﻗﻠﻪ‬
‫ﻓﺄﻣﺎﻝ ﺍﻟﻨﻌﺎﺱ ﺍﻟﺮﺅﻭﺱ‪ ،‬ﻭﺳﻜﻨﺖ ﺍﻷﳊﺎﻥ ﻭﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺳﻠﺐ ﺍﻟﺮﻗﺎﺩ ﺍﳉﻠﻮﺱ‪ ،‬ﻓﻨﺎﻡ ﺍﻟﻘﻮﻡ ﻛﻌﺎﺩﻬﺗﻢ ﰲ ﺿﻴﺎﻓﺎﺕ‬
‫ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﺃﺻﺒﺤﻮﺍ ﻓﺘﻔﺮﻗﻮﺍ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻘﻮﻡ ﳛﻜﻢ ﺑﻠﻐﺒﺔ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﳛﻜﻢ ﺑﻐﻠﺒﺔ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ ،‬ﻭﺳﻌﻰ‬
‫ﺍﻟﻔﻀﻼﺀ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺼﻠﺢ ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟﺒﺪﻳﻊ ﻭﺍﻋﺘﺬﺭ‪ ،‬ﻭﺗﺎﺏ ﻭﺍﺳﺘﻐﻔﺮ ﳑﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ ﻭﻣﺎ ﺗﺄﺧﺮ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‬
‫ﺍﻟﺒﺪﻳﻊ‪ :‬ﺑﻌﺪ ﺍﻟﻜﺪﺭ ﺻﻔﻮ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻐﻴﻢ ﺻﺤﻮ‪ ،‬ﻓﻌﺮﺽ ﻋﻠﻴﻪ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺍﻹﻗﺎﻣﺔ ﻋﻨﺪﻩ ﺳﺤﺎﺑﺔ ﻳﻮﻣﻪ‪ ،‬ﻓﺄﺟﺎﺑﻪ‬
‫ﺍﻟﺒﺪﻳﻊ ﻭﺃﺿﺎﻓﻪ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺮﺅﺳﺎﺀ ﻣﺴﺘﻮﺣﺸﹰﺎ ﻣﻦ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ ،‬ﻭﻫﻴﺄ ﳎﻤﻌﹰﺎ ﰲ ﺩﺍﺭ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ‬
‫ﻼ ﻣﻞﺀ ﺇﻫﺎﺑﻪ‪ ،‬ﻭﺣﻀﺮ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺳﻬﻞ ﺍﻟﺼﻌﻠﻮﻛﻲ‪ ،‬ﻭﺍﻟﺴﻴﺪ ﺃﺑﻮ‬ ‫ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻓﺎﺿ ﹰ‬
‫ﺍﳊﺴﲔ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﺎﺳﺘﻤﺎﻝ ﺍﻟﺒﺪﻳﻊ ﻗﻠﺐ ﺍﻟﺴﻴﺪ ﺃﰊ ﺍﳊﺴﲔ ﺑﻘﺼﻴﺪﺓ ﻗﺎﳍﺎ ﰲ ﻣﺪﺍﺋﺢ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺃﻭﳍﺎ‪:‬‬
 ‫ﻳﺎ ﻣﻌﺸﺮﹰﺍ ﺿﺮﺏ ﺍﻟﺰﻣﺎ ‪ ...‬ﻥ ﻋﻠﻰ ﻣﻌﺮﺳﻬﻢ ﺧﻴﺎﻣﻪ‬
‫ﰒ ﺣﻀﺮ ﺍﺠﻤﻟﻠﺲ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺒﺴﻄﺎﻣﻲ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﳍﻴﺜﻢ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻧﺼﺮ‬
‫ﺑﻦ ﺍﳌﺮﺯﺑﺎﻥ‪ ،‬ﻭﻣﻊ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﻟﻄﻴﺐ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﺘﺼﻮﻓﺔ‪ ،‬ﻭﺣﻀﺮ ﺃﺑﻮ ﻧﺼﺮ ﺍﳌﺎﺳﺮﺟﺴﻲ ﻣﻊ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺍﻟﺸﻴﺦ‬
‫ﺃﺑﻮ ﺳﻌﺪ ﺍﳍﻤﺬﺍﱐ‪ ،‬ﻭﺩﺧﻞ ﻣﻊ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺟﻢ ﻏﻔﲑ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻘﻴﻞ ﳍﻤﺎ‪ :‬ﺃﻧﺸﺪﺍ ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﻗﻮﻝ ﺃﰊ‬
‫ﺍﻟﺸﻴﺺ‪:‬‬
‫ﺃﺑﻘﻰ ﺍﻟﺰﻣﺎﻥ ﺑﻪ ﻧﺪﻭﺏ ﻋﻀﺎﺽ ‪ ...‬ﻭﺭﻣﻰ ﺳﻮﺍﺩ ﻗﺮﻭﻧﻪ ﺑﺒﻴﺎﺽ‬
‫ﻓﺎﺑﺘﺪﺭ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎ ﻗﺎﺿﻴﹰﺎ ﻣﺎ ﻣﺜﻠﻪ ﻣﻦ ﻗﺎﺽ ‪ ...‬ﺃﻧﺎ ﺑﺎﻟﺬﻱ ﺗﻘﻀﻲ ﻋﻠﻴﻨﺎ ﺭﺍﺽ‬
‫ﻣﻨﻬﺎ‪:‬‬
‫ﻭﻟﻘﺪ ﺑﻠﻴﺖ ﺑﺸﺎﻋﺮ ﻣﺘﻬﺘﻚ ‪ ...‬ﻻ ﺑﻞ ﺑﻠﻴﺖ ﺑﻨﺎﺏ ﺫﺋﺐ ﻏﺎﺽ‬

‫ﻓﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ‪ :‬ﻣﺎ ﻣﻌﲎ ﻗﻮﻟﻚ‪ :‬ﺫﺋﺐ ﻏﺎﺽ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻣﺎ ﻗﻠﺘﻪ‪ .‬ﻓﺸﻬﺪ ﻋﻠﻴﻪ ﺍﳊﺎﺿﺮﻭﻥ ﺃﻧﻪ ﻗﺎﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ‬
‫ﻼ ﻳﺄﻛﻞ ﺍﻟﻐﻀﺎ‪ ،‬ﰒ‬ ‫ﺑﻜﺮ‪ :‬ﺍﻟﺬﺋﺐ ﺍﻟﻐﺎﺿﻲ‪ :‬ﺍﻟﺬﻱ ﻳﺄﻛﻞ ﺍﻟﻐﻀﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ‪ :‬ﺍﺳﺘﻨﻮﻕ ﺍﻟﺬﺋﺐ ﺻﺎﺭ ﺍﻟﺬﺋﺐ ﲨ ﹰ‬
‫ﺩﺧﻞ ﺍﻟﺮﺋﻴﺲ ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺍﳊﲑﻱ ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﺮﺷﻴﺪ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﺮﺋﻴﺲ‪ :‬ﻗﻮ ﹰﻻ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ‪:‬‬
‫ﺑﺮﺯ ﺍﻟﺮﺑﻴﻊ ﻟﻨﺎ ﺑﺮﻭﻧﻖ ﻣﺎﺋﻪ ‪ ...‬ﻭﺍﻧﻈﺮ ﳌﻨﻈﺮ ﺃﺭﺿﻪ ﻭﲰﺎﺋﻪ‬
‫ﻭﺍﻟﺘﺮﺏ ﺑﲔ ﳑﺴﻚ ﻭﻣﻌﻨﱪ ‪ ...‬ﻣﻦ ﻧﻮﺭﻩ ﺑﻞ ﻣﺎﺋﻪ ﻭﺭﻭﺍﺋﻪ‬
‫ﻼ ﺣﻠﻒ‬
‫ﰒ ﺃﻧﺸﺪ ﺍﳋ ﻮﺍﺭﺯﻣﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺇﻧﺸﺎﺩﻩ ﻗﺎﻝ ﺍﻟﺒﺪﻳﻊ ﻟﻠﻮﺯﻳﺮ ﻭﺍﻟﺮﺋﻴﺲ‪ :‬ﻟﻮ ﺃﻥ ﺭﺟ ﹰ‬
‫ﺑﺎﻟﻄﻼﻕ ﺃﱐ ﻻ ﺃﻗﻮﻝ ﺷﻌﺮﺍﹰ‪ ،‬ﰒ ﻧﻈﻢ ﺗﻠﻚ ﺍﻷﺑﻴﺎﺕ ﺍﻟﱵ ﻗﺎﳍﺎ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ ،‬ﻻ ﻳﻘﺎﻝ ﻧﻈﺮﺕ ﻟﻜﺬﺍ‪ ،‬ﻭﻳﻘﺎﻝ ﻧﻈﺮﺕ‬
‫ﺇﱃ ﻛﺬﺍ‪ ،‬ﻭﺃﻧﺖ ﻗﻠﺖ ﻓﺎﻧﻈﺮ ﳌﻨﻈﺮ‪ ،‬ﻭﺷﺒﻬﺖ ﺍﻟﻄﲑ ﺑﺎﶈﺼﻨﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﺗﺸﺒﻴﻪ ﻓﺎﺳﺪ‪ ،‬ﰒ ﺷﺒﻬﺘﻬﺎ ﺑﺎﳌﻐﻨﻴﺎﺕ ﺣﲔ‬
‫ﻗﻠﺖ‪:‬‬
‫ﻭﺍﻟﻄﲑ ﻣﺜﻞ ﺍﶈﺼﻨﺎﺕ ﺻﻮﺍﺩﺡ ‪ ...‬ﻣﺜﻞ ﺍﳌﻐﲏ ﺷﺎﺩﻳﹰﺎ ﺑﻐﻨﺎﺋﻪ‬
‫ﺍﶈﺼﻨﺎﺕ ﻛﻴﻒ ﺗﻮﺻﻒ ﺑﺎﻟﻐﻨﺎﺀ ﰒ ﻗﻠﺖ ﻛﺎﻟﺒﺤﺮ ﰲ ﺗﺰﺧﺎﺭﻩ‪ ،‬ﻭﺍﻟﻐﻴﺚ ﰲ ﺇﻣﻄﺎﺭﻩ‪ ،‬ﻭﺍﻟﻐﻴﺚ ﻫﻮ ﺍﳌﻄﺮ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﺒﺪﻳﻊ‪ :‬ﺍﻟﻐﻴﺚ ﺍﳌﻄﺮ ﻭﺍﻟﺴﺤﺎﺏ‪ ،‬ﻭﺻﺪﻗﻪ ﺍﳊﺎﺿﺮﻭﻥ‪ ،‬ﻭﺃﻧﻜﺮﻭﺍ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ ،‬ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻄﻴﺐ‪:‬‬
‫ﻋﻠﻤﻨﺎ ﺃﻱ ﺍﻟﺮﺟﻠﲔ ﺃﻓﻀﻞ ﻭﺃﺷﻌﺮ؟ ﻓﻘﺎﻡ ﺍﻟﺒﺪﻳﻊ ﻭﻗﺒﻞ ﺭﺃﺱ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻭﻳﺪﻩ ﻭﻗﺎﻝ‪ :‬ﺍﺷﻬﺪﻭﺍ ﺃﻥ ﺍﻟﻐﻠﺒﺔ ﻟﻪ‪ ،‬ﻗﺎﻝ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻬﺰﺍﺀ‪ ،‬ﻭﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ ﻭﺍﺷﺘﻐﻠﻮﺍ ﺑﺘﻨﺎﻭﻝ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﻳﻨﻄﻖ ﻋﻦ ﻛﺒﺪ ﺣﺮﻯ ﻭﺍﻟﻮﺯﻳﺮ‬
‫ﻳﻘﻮﻝ ﻟﻠﺒﺪﻳﻊ‪ :‬ﻣﻠﻜﺖ ﻓﺄﺳﺠﺢ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﺃﺷﺎﺭ ﺇﱃ ﺍﻟﺒﺪﻳﻊ ﻭﻗﺎﻝ‪ :‬ﻷﺗﺮﻛﻨﻚ ﺑﲔ ﺍﳌﻴﻤﺎﺕ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ‬
‫ﻣﻌﲎ ﺍﳌﻴﻤﺎﺕ؟ ﻓﻘﺎﻝ‪ :‬ﺑﲔ ﻣﻬﺪﻭﻡ‪ ،‬ﻣﻬﺰﻭﻡ‪ ،‬ﻣﻐﻤﻮﻡ‪ ،‬ﳏﻤﻮﻡ‪ ،‬ﻣﺮﺟﻮﻡ‪ ،‬ﳏﺮﻭﻡ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ‪ :‬ﻷﺗﺮﻛﻨﻚ ﺑﲔ ﺍﳍﻴﺎﻡ‬
‫ﻭﺍﻟﺴﻘﺎﻡ ﻭﺍﻟﺴﺎﻡ ﻭﺍﻟﱪﺳﺎﻡ ﻭﺍﳉﺬﺍﻡ ﻭﺍﻟﺴﺮﺳﺎﻡ‪ ،‬ﻭﺑﲔ ﺍﻟﺴﻴﻨﺎﺕ‪ ،‬ﺑﲔ ﻣﻨﺤﻮﺱ‪ ،‬ﻭﻣﻨﺨﻮﺱ‪ ،‬ﻭﻣﻨﻜﻮﺱ‪،‬‬
‫ﻭﻣﻌﻜﻮﺱ‪ ،‬ﻭﺑﲔ ﺍﳋﺎﺀﺍﺕ‪ ،‬ﻣﻦ ﻣﻄﺒﻮﺥ‪ ،‬ﻭﻣﺴﻠﻮﺥ‪ ،‬ﻭﻣﺸﺪﻭﺥ‪ ،‬ﻭﻣﻔﺴﻮﺥ ﻭﳑﺴﻮﺥ‪ ،‬ﻭﺑﲔ ﺍﻟﺒﺎﺀﺍﺕ‪ ،‬ﺑﲔ‬
‫ﻣﻐﻠﻮﺏ‪ ،‬ﻭﻣﺴﻠﻮﺏ‪ ،‬ﻭﻣﺼﻠﻮﺏ‪ ،‬ﻭﻣﻨﻜﻮﺏ‪ ،‬ﻓﺨﺮﺝ ﺍﻟﺒﺪﻳﻊ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻌﻈﻤﻮﻧﻪ ﺑﺎﻟﺘﻘﺒﻴﻞ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ‪،‬‬
 ‫ﻭﺍﻹﻛﺮﺍﻡ ﻭﺍﻹﺟﻼﻝ‪ ،‬ﻭﻣﺎ ﺧﺮﺝ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺣﱴ ﻏﺎﺑﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﺑﻴﺘﻪ ﻭﺍﳔﺬﻝ ﺍﳔﺬﺍ ﹰﻻ ﺷﺪﻳﺪﺍﹰ‪،‬‬
‫ﻭﺍﻧﻜﺴﻒ ﺑﺎﻟﻪ ﻭﺍﳔﻔﺾ ﻃﺮﻓﻪ‪ ،‬ﻭﱂ ﳛﻞ ﻋﻠﻴﻪ ﺍﳊﻮﻝ ﺣﱴ ﺧﺎﻧﻪ ﻋﻤﺮﻩ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﺛﻼﺙ ﻭﲦﺎﻧﲔ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﳊﺎﻓﻆ‪ ،‬ﻛﺎﻥ ﳛﻔﻆ ﲬﺴﲔ ﺑﻴﺘﹰﺎ‬
‫ﺑﺴﻤﺎﻉ ﻭﺍﺣﺪ‪ ،‬ﻭﻳﺆﺩﻳﻬﺎ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﻳﻨﻈﺮ ﰲ ﻛﺘﺎﺏ ﻧﻈﺮﹰﺍ ﺧﻔﻴﻔﺎﹰ‪ ،‬ﻭﳛﻔﻆ ﺃﻭﺭﺍﻗﹰﺎ ﻭﻳﺆﺩﻳﻬﺎ ﻣﻦ ﺃﻭﳍﺎ‬
‫ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻓﺎﺭﻕ ﳘﺬﺍﻥ ﰲ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺍﺧﺘﻠﻒ ﺇﱃ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺻﺎﺣﺐ ﺍﺠﻤﻟﻤﻞ‪ ،‬ﻭﻭﺭﺩ‬
‫ﺣﻀﺮﺓ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﺗﺰﻭﺩ ﻣﻦ ﲦﺎﺭﳘﺎ‪ ،‬ﻭﺍﺧﺘﺺ ﺑﺎﻟﺪﻫﺨﺪﺍﻩ ﺃﰊ ﺳﻌﺪ ﳏﻤﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻭﻧﻔﻘﺖ ﺑﻀﺎﻋﺘﻪ ﻟﺪﻳﻪ‪،‬‬
‫ﻭﻭﺍﰱ ﻧﻴﺴﺎﺑﻮﺭ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺑﻌﺪ ﻣﻮﺕ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺧﻼﻟﻪ ﺍﳉﻮ‪ ،‬ﻭﺟﺮﺕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﰊ ﻋﻠﻲ‬
‫ﺍﳊﺴﲔ ﺍﺑﻦ ﳏﻤﺪ ﺍﳋﺸﻨﺎﻣﻲ ﻣﺼﺎﻫﺮﺓ‪ ،‬ﻭﺃﻟﻘﻰ ﻋﺼﺎ ﺍﳌﻘﺎﻡ ﻬﺑﺮﺍﺓ‪ ،‬ﰒ ﻓﺎﺭﻕ ﺩﻧﻴﺎﻩ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﺃﺧﺒﺎﺭ ﺃﰊ ﻓﺮﺍﺱ ﻗﺎﻝ‪ :‬ﺣﻜﻰ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﳍﻤﺬﺍﱐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﺼﺎﺣﺐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻳﻮﻣﹰﺎ‬
‫ﳉﻠﺴﺎﺋﻪ ﻭﺃﻧﺎ ﻓﻴﻬﻢ ‪ -‬ﻭﻗﺪ ﺟﺮﻯ ﺫﻛﺮ ﺃﰊ ﻓﺮﺍﺱ ﺍﳊﺮﺙ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﲪﺪﺍﻥ ‪ -‬ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﺃﻥ ﻳﺰﻭﺭ ﻋﻠﻰ ﺃﰊ‬
‫ﻓﺮﺍﺱ ﺷﻌﺮﹰﺍ ﻓﻘﻠﺖ‪ :‬ﻣﻦ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ؟ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪:‬‬
‫ﺭﻭﻳﺪﻙ ﻻ ﺗﺼﻞ ﻳﺪﻫﺎ ﺑﺒﺎﻋﻚ ‪ ...‬ﻭﻻ ﺗﻌﺰ ﺍﻟﺴﺒﺎﻉ ﺇﱃ ﺭﺑﺎﻋﻚ‬
‫ﻭﻻ ﺗﻐﺮ ﺍﻟﻌﺪﻭ ﻋﻠﻰ ﺇﱐ ‪ ...‬ﳝﲔ ﺇﻥ ﻗﻄﻌﺖ ﻓﻤﻦ ﺫﺭﺍﻋﻚ‬
‫ﻓﻘﺎﻝ ﺍﻟﺼﺎﺣﺐ‪ :‬ﺻﺪﻗﺖ‪ :‬ﻓﻘﻠﺖ‪ - :‬ﺃﻳﺪ ﺍﷲ ﻣﻮﻻﻧﺎ ‪ -‬ﻓﻘﺪ ﻓﻌﻠﺖ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺴﺒﺐ ﰲ ﻣﻔﺎﺭﻗﺔ ﺍﻟﺒﺪﻳﻊ‬
‫ﺍﳍﻤﺬﺍﱐ ﺣﻀﺮﺓ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﰲ ﳎﻠﺴﻪ ﻓﺨﺮﺟﺖ ﻣﻨﻪ ﺭﻳﺢ " ﻓﻘﺎﻝ ﺍﻟﺼﺎﺣﺐ " ﻓﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ ﻫﺬﺍ ﺻﺮﻳﺮ‬
‫ﻼ ﻛﺎﻥ ﺳﺒﺐ ﻣﻔﺎﺭﻗﺘﻪ ﺇﻳﺎﻩ ﻭﻭﺭﻭﺩﻩ‬
‫ﺍﻟﺘﺨﺖ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺼﺎﺣﺐ‪ :‬ﺃﺧﺸﻰ ﺃﻥ ﻳﻜﻮﻥ ﺻﺮﻳﺮ ﺍﻟﻨﺤﺖ‪ ،‬ﻓﺄﻭﺭﺛﻪ ﺫﻟﻚ ﺟ ﹰ‬
‫ﺇﱃ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻭﻝ ﺭﻗﻌﺔ ﻛﺘﺒﻬﺎ ﺍﻟﺒﺪﻳﻊ ﺇﱃ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻋﻨﺪ ﻭﺭﻭﺩﻩ ﻧﻴﺴﺎﺑﻮﺭ‪ :‬ﺃﻧﺎ ﻟﻘﺮﺏ ﺍﻷﺳﺘﺎﺫ ﺃﻃﺎﻝ ﺍﷲ‬
‫ﺑﻘﺎﺀﻩ‪ ،‬ﻛﻤﺎ ﻃﺮﺏ ﺍﻟﻨﺸﻮﺍﻥ ﻣﺎﻟﺖ ﺑﻪ ﺍﳋﻤﺮ‪ ،‬ﻭﻣﻦ ﺍﻻﺭﺗﻴﺎﺡ ﻟﻠﻘﺎﺋﻪ‪ ،‬ﻛﻤﺎ ﺍﻧﺘﻔﺾ ﺍﻟﻌﺼﻔﻮﺭ ﺑﻠﻠﻪ ﺍﻟﻘﻄﺮ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻻﻣﺘﺮﺍﺝ ﺑﻮﻻﺋﻪ‪ ،‬ﻛﻤﺎ ﺍﻟﺘﻘﺖ ﺍﻟﺼﻬﺒﺎﺀ ﻭﺍﻟﺒﺎﺭﺩ ﺍﻟﻌﺬﺏ‪ ،‬ﻭﻣﻦ ﺍﻻﺑﺘﻬﺎﺝ ﲟﺰﺍﺭﻩ ﻛﻤﺎ ﺍﻫﺘﺰ ﲢﺖ ﺍﻟﺒﺎﺭﺡ ﺍﻟﻐﺼﻦ‬
‫ﺍﻟﺮﻃﺐ‪ ،‬ﻓﻜﻴﻒ ﺍﺭﺗﻴﺎﺡ ﺍﻷﺳﺘﺎﺫ ﻟﺼﺪﻳﻖ ﻃﻮﻯ ﺇﻟﻴﻪ ﻣﺎ ﺑﲔ ﻗﺼﺒﱵ ﺍﻟﻌﺮﺍﻕ ﻭﺧﺮﺍﺳﺎﻥ‪ ،‬ﺑﻞ ﻋﺘﺒﱵ ﺍﳉﺒﻞ‬
‫ﻭﻧﻴﺴﺎﺑﻮﺭ؟ ﻭﻛﻴﻒ ﺍﻫﺘﺰﺍﺯﻩ ﻟﻀﻴﻒ ﰲ ﺑﺮﺩﺓ ﲪﺎﻝ ﻭﺟﻠﺪﺓ ﲨﺎﻝ‪.‬‬

‫ﺭﻕ ﺍﻟﺸﻤﺎﺋﻞ ﻣﻨﻬﺞ ﺍﻷﺛﻮﺍﺏ ‪ ...‬ﺑﻜﺮﺕ ﻋﻠﻴﻪ ﻣﻐﲑﺓ ﺍﻷﻋﺮﺍﺏ‬

‫ﻛﻤﻬﻠﻬﻞ ﻭﺭﺑﻴﻌﺔ ﺑﻦ ﻣﻜﺪﻡ ‪ ...‬ﻭﻋﺒﻴﻨﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺷﻬﺎﺏ‬
‫ﻭﻫﻮ ﻭﱄ ﺇﻧﻌﺎﻣﻪ‪ ،‬ﺑﺈﻧﻔﺎﺫ ﻏﻼﻣﻪ‪ ،‬ﺇﱃ ﻣﺴﺘﻘﺮﻱ ﻷﻓﻀﻲ ﺇﻟﻴﻪ ﲟﺎ ﻋﻨﺪﻱ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ‪ .‬ﰒ ﺍﺟﺘﻤﻊ ﺇﻟﻴﻪ‬
‫ﻓﻠﻢ ﳛﻤﺪ ﻟﻘﻴﻪ‪،‬ﻓﺎﻧﺼﺮﻑ ﻋﻨﻪ‪ ،‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ‪ :‬ﺍﻷﺳﺘﺎﺫ ‪ -‬ﻭﺍﷲ ﻳﻄﻴﻞ ﺑﻘﺎﺀﻩ‪ .‬ﻭﻳﺪﱘ ﺗﺄﻳﻴﺪﻩ ﻭﻧﻌﻤﺎﺀﻩ ‪ -‬ﺃﺯﺭﻯ ﺑﻀﻴﻔﻪ‬
‫ﺃﻥ ﻭﺟﺪﻩ ﻳﻀﺮﺏ ﺁﺑﺎﻁ ﺍﻟﻘﻠﺔ ﰲ ﺃﻃﻤﺎﺭ ﺍﻟﻐﺮﺑﺔ‪ ،‬ﻓﺄﻋﻤﻞ ﰲ ﺗﺮﺗﻴﺒﻪ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺎﺭﻓﺔ‪ ،‬ﻭﰲ ﺍﻻﻫﺘﺰﺍﺯ ﻟﻪ ﺃﺻﻨﺎﻑ‬
‫ﺍﳌﻀﺎﻳﻘﺔ‪ ،‬ﻣﻦ ﺇﳝﺎﺀ ﺑﻨﺼﻒ ﺍﻟﻄﺮﻑ‪ ،‬ﻭﺇﺷﺎﺭﺓ ﺑﺸﻄﺮ ﺍﻟﻜﻒ‪ ،‬ﻭﺩﻓﻊ ﰲ ﺻﺪﺭ ﺍﻟﻘﻴﺎﻡ ﻋﻦ ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻭﻣﻀﻎ ﺍﻟﻜﻼﻡ‪،‬‬
‫ﻭﺗﻜﻠﻔﻪ ﻟﺮﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﺪ ﻗﺒﻠﺖ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺻﻌﺮﺍﹰ‪ ،‬ﻭﺍﺣﺘﻤﻠﺘﻪ ﻭﺯﺭﺍﹰ‪ ،‬ﻭﺍﺣﺘﻀﻨﺘﻪ ﻧﻜﺮﺍﹰ‪ ،‬ﻭﺗﺄﺑﻄﺘﻪ ﺷﺮﺍﹰ‪ ،‬ﻭﱂ ﺁﻟﻪ‬
‫ﻋﺬﺭﺍﹰ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺀ ﺑﺎﳌﺎﻝ ﻭﺛﻴﺎﺏ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺃﻧﺎ ﻣﻊ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻷﲰﺎﻝ‪ ،‬ﺃﺗﻘﺰﺯ ﺻﻒ ﺍﻟﻨﻌﺎﻝ‪ ،‬ﻭﻟﻮ ﺣﺎﻣﻠﺘﻪ‬
‫ﺍﻟﻌﺘﺎﺏ‪ ،‬ﻭﻧﺎﻗﺸﺘﻪ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﺻﺪﻗﺘﻪ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻟﻘﻠﺖ ﺇﻥ ﺑﻮﺍﺩﻳﻨﺎ ﺛﺎﻏﻴﺔ ﺻﺒﺎﺡ‪ ،‬ﻭﺭﺍﻏﻴﺔ ﺭﻭﺍﺡ‪ ،‬ﻭﻗﻮﻣﹰﺎ ﳚﺮﻭﻥ‬
 ‫ﺍﳌﻄﺎﺭﻑ‪ ،‬ﻭﻻ ﳝﻨﻌﻮﻥ ﺍﳌﻌﺎﺭﻑ‪.‬‬
‫ﻭﻓﻴﻬﻢ ﻣﻘﺎﻣﺎﺕ ﺣﺴﺎﻥ ﻭﺟﻮﻫﻬﻢ ‪ ...‬ﻭﺃﻧﺪﻳﺔ ﻳﻨﺘﺎﻬﺑﺎ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ‬
‫ﻋﻠﻰ ﻣﻜﺜﺮﻳﻬﻢ ﺣﻖ ﻣﻦ ﻳﻌﺘﺮﻳﻬﻢ ‪ ...‬ﻭﻋﻨﺪ ﺍﳌﻘﻠﲔ ﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﻟﺒﺬﻝ‬
‫ﻭﻟﻮ ﻃﻮﺣﺖ ﺑﺎﻷﺳﺘﺎﺫ ﺃﻳﺪﻱ ﺍﻟﻐﺮﺑﺔ ﺇﻟﻴﻬﻢ‪ ،‬ﻟﻮﺟﺪ ﻣﻨﺎﻝ ﺍﻟﺒﺸﺮ ﻗﺮﻳﺒﺎﹰ‪ ،‬ﻭﳏﻂ ﺍﻟﺮﺣﻞ ﺭﺣﻴﺒﺎﹰ‪ ،‬ﻭﻭﺟﻪ ﺍﳌﻀﻴﻒ‬
‫ﺧﺼﻴﺒﺎﹰ‪ ،‬ﻭﺭﺃﻳﻪ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﰲ ﺃﻥ ﳝﻸ ﻣﻦ ﻫﺬﺍ ﺍﻟﻀﻴﻒ ﺃﺟﻔﺎﻥ ﻋﻴﻨﻪ‪ ،‬ﻭﻳﻮﺳﻊ ﺃﻋﻄﺎﻑ ﻇﻨﻪ ﻭﳚﻴﺒﻪ ﲟﻮﻗﻊ ﻫﺬﺍ‬
‫ﺍﻟﻌﺘﺎﺏ ﺍﻟﺬﻱ ﻣﻌﻨﺎﻩ ﻭﺩ‪ ،‬ﻭﺍﳌﺮ ﺍﻟﺬﻱ ﻳﺘﻠﻮﻩ ﺷﻬﺪ ﻣﻮﻓﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫" ﺍﳉﻮﺍﺏ ﻣﻦ ﺍﳋﻮﺍﺭﺯﻣﻲ "‬
‫ﺇﻧﻚ ﺇﻥ ﻛﻠﻔﺘﲏ ﻣﺎ ﱂ ﺃﻃﻖ ‪ ...‬ﺳﺎﺀﻙ ﻣﺎ ﺳﺮﻙ ﻣﲏ ﻣﻦ ﺧﻠﻖ‬
‫ﻓﻬﻤﺖ ﻣﺎ ﺗﻨﺎﻭﻟﻪ ﺳﻴﺪﻱ ﻣﻦ ﺣﺴﻦ ﺧﻄﺎﺑﻪ‪ ،‬ﻭﻣﺆﱂ ﻋﺘﺒﻪ ﻭﻋﺘﺎﺑﻪ‪ ،‬ﻭﺻﺮﻓﺖ ﺫﻟﻚ ﻣﻨﻪ ﺇﱃ ﺍﻟﻀﺠﺮ ﺍﻟﺬﻱ ﻻ ﳜﻠﻮ‬
‫ﻣﻨﻪ ﻣﻦ ﻧﺒﺎ ﺑﻪ ﺩﻫﺮ‪ ،‬ﻭﻣﺴﻪ ﻣﻦ ﺍﻷﻳﺎﻡ ﺿﺮ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻠﲏ ﻣﻮﺿﻊ ﺃﻧﺴﻪ‪ ،‬ﻭﻣﻈﻨﺔ ﻣﺸﺘﻜﻰ ﻣﺎ ﰲ ﻧﻔﺴﻪ‪،‬‬
‫ﺃﻣﺎ ﻣﺎ ﺷﻜﺎﻩ ﺳﻴﺪﻱ ﻣﻦ ﻣﻀﺎﻳﻘﱵ ﺇﻳﺎﻩ ﺭﻏﻢ ﰲ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﺗﻜﻠﻔﻲ ﻟﺮﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻘﺪ ﻭﻓﻴﺘﻪ ﺣﻘﻪ‪ ،‬ﻛﻼﻣﺎﹰ‪ ،‬ﻭﺳﻼﻣﺎﹰ‪،‬‬
‫ﻭﻗﻴﺎﻣﹰﺎ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻗﺪﺭﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﻭﺻﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﱂ ﺃﺭﻓﻊ ﻋﻠﻴﻪ ﻏﲑ ﺍﻟﺴﻴﺪ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻣﺎ ﻛﻨﺖ ﻷﺭﻓﻊ ﺃﺣﺪﹰﺍ‬
‫ﻋﻠﻰ ﻣﻦ ﺃﺑﻮﻩ ﺍﻟﺮﺳ ﻮﻝ‪ ،‬ﻭﺃﻣﻪ ﺍﻟﺒﺘﻮﻝ‪ ،‬ﻭﺷﺎﻫﺪﺍﻩ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ‪ ،‬ﻭﻧﺎﺻﺮﺍﻩ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻨﺰﻳﻞ‪ ،‬ﻭﺍﻟﺒﺸﲑ ﺑﻪ‬
‫ﺟﱪﺍﺋﻴﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ‪ ،‬ﻭﺃﻣﺎ ﻋﺪﻡ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺭﺛﺎﺛﺔ ﺍﳊﺎﻝ‪ ،‬ﻓﻤﺎ ﻳﻀﻌﺎﻥ ﻋﻨﺪﻱ ﻗﺪﺭﹰﺍ ﻭﻻ ﻳﻀﺮﺍﻥ ﳒﺮﺍﹰ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻠﺒﺎﺱ‬
‫ﺟﻠﺪﺓ‪ ،‬ﻭﺍﻟﺰﻱ ﺣﻠﻴﺔ ﺑﻞ ﻗﺸﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﻳﺸﺘﻐﻞ ﺑﺎﳉﻞ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻗﻴﻤﺔ ﺍﳋﻴﻞ‪ ،‬ﻭﳓﻦ ﲝﻤﺪ ﺍﷲ ﻧﻌﺮﻑ ﺍﳋﻴﻞ‬
‫ﻋﺎﺭﻳﺔ ﻣﻦ ﻻﳍﺎ‪ ،‬ﻭﻧﻌﺮﻑ ﺍﻟﺮﺟﺎﻝ ﺑﺄﻗﻮﺍﳍﺎ ﻭﺃﻓﻌﺎﳍﺎ‪ ،‬ﻻ ﺑﺂﻻﻬﺗﺎ ﻭﺃﺣﻮﺍﳍﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺻﺪﺭ ﺳﻴﺪﻱ ﻋﻨﻬﻢ‪،‬‬
‫ﻭﺍﻧﺘﻤﻰ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻔﻴﻬﻢ ﻟﻌﻤﺮﻱ ﻓﻮﻕ ﻣﺎ ﻭﺻﻒ ﺣﺴﻦ ﻋﺸﺮﺓ‪ ،‬ﻭﺳﺪﺍﺩ ﻃﺮﻳﻘﺔ‪ ،‬ﻭﲨﺎﻝ ﺗﻔﺼﻴﻞ ﻭﲨﻠﺔ‪ ،‬ﻭﻟﻘﺪ‬
‫ﺟﺎﻭﺭﻬﺗﻢ ﻓﻨﻠﺖ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﺃﲪﺪﺕ ﺍﳌﺮﺍﺩ‪.‬‬
‫ﻓﺈﻥ ﺃ ُﻙ ﻗﺪ ﻓﺎﺭﻗﺖ ﳒﺪﹰﺍ ﻭﺃﻫﻠﻪ ‪ ...‬ﻓﻤﺎ ﻋﻬﺪ ﳒﺪ ﻋﻨﺪﻧﺎ ﺑﺬﻣﻴﻢ‬
‫ﻭﺍﷲ ﻳﻌﻠﻢ ﻧﻴﱵ ﻟﻸﺣﺮﺍﺭ ﻋﺎﻣﺔ‪ ،‬ﻭﻟﺴﻴﺪﻱ ﻣﻦ ﺑﻴﻨﻬﻢ ﺧﺎﺻﺔ‪ ،‬ﻓﺈﻥ ﺃﻋﺎﻧﲏ ﻋﻠﻰ ﻣﺮﺍﺩﻯ ﻟﻪ‪ ،‬ﻭﻧﻴﱵ ﻓﻴﻪ ﲝﺴﻦ‬
‫ﺍﻟﻌﺸﺮﺓ‪ ،‬ﺑﻠﻐﺖ ﻟﻪ ﺑﻌﺾ ﻣﺎ ﰲ ﺍﳌﻨﻴﺔ‪ ،‬ﻭﺟﺎﻭﺯﺕ ﻣﺴﺎﻓﺔ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺇﻥ ﻗﻄﻊ ﻋﻠﻰ ﻃﺮﻳﻖ ﻋﺰﻣﻲ ﺑﺎﳌﻌﺎﺭﺿﺔ ﻭﺳﻮﺀ‬
‫ﺍﳌﺆﺍﺧﺬﺓ‪ ،‬ﺻﺮﻓﺖ ﻋﻨﺎﱐ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﺑﻴﺪ ﺍﻻﺿﻄﺮﺍﺭ‪.‬‬
‫ﻓﻤﺎ ﺍﻟﻨﻔﺲ ﺇﻻ ﻧﻄﻔﺔ ﺑﻘﺮﺍﺭﺓ ‪ ...‬ﺇﺫ ﱂ ﺗﻜﺪﺭ ﻛﺎﻥ ﺻﻔﻮﹰﺍ ﻏﺪﻳﺮﻫﺎ‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺤﺒﺬﺍ ﻋﺘﺎﺏ ﺳﻴﺪﻱ ﺇﺫﺍ ﺻﺎﺩﻑ ﺫﻧﺒﺎﹰ‪ ،‬ﻭﺍﺳﺘﻮﺟﺐ ﻋﺘﺒﺎﹰ‪ ،‬ﻓﺄﻣﺎ ﺃﻥ ﻳﺴﻠﻔﻨﺎ ﺍﻟﻌﺮﺑﺪﺓ‪ ،‬ﻭﻳﺴﺘﻜﺜﺮ ﺍﳌﻌﺘﺒﺔ‬
‫ﻭﺍﳌﻮﺟﺪﺓ‪ ،‬ﻓﺘﻠﻚ ﺣﺎﻟﺔ ﻧﺼﻮﻧﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻧﺼﻮﻥ ﺃﻧﻔﺴﻨﺎ ﻋﻦ ﺍﺣﺘﻤﺎﻝ ﻣﺜﻠﻬﺎ‪ ،‬ﻓﻠﲑﺟﻊ ﺑﻨﺎ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺷﺒﻪ ﺑﻪ ﻭﺃﲨﻞ‬
‫ﻟﻪ‪ ،‬ﻭﻟﺴﺖ ﺃﺳﻮﻣﻪ ﺃﻥ ﻳﻘﻮﻝ " ﺍﺳﺘﻐﻔﺮ ﻟﻨﺎ ﺫﻧﻮﺑﻨﺎ ﺇﻧﺎ ﻛﻨﺎ ﺧﺎﻃﺌﲔ " ﻭﻟﻜﻦ ﺃﺳﺄﻟﻪ ﺃﻥ ﻳﻘﻮﻝ‪ " :‬ﻻ ﺗﺜﺮﻳﺐ ﻋﻠﻴﻜﻢ‬
‫ﺍﻟﻴﻮﻡ ﻳﻐﻔﺮ ﺍﷲ ﻟﻜﻢ ﻭﻫﻮ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ " ‪.‬‬
‫" ﺭﻗﻌﺔ ﺍﻟﺒﺪﻳﻊ ﺍﻟﺜﺎﻟﺜﺔ ﺇﱃ ﺍﳋﻮﺍﺭﺯﻣﻲ " ‪.‬‬

‫ﺃﻧﺎ ﺃﺭﺩ ﻣﻦ ﺍﻷﺳﺘﺎﺫ ﺳﻴﺪﻱ ﺷﺮﻋﺔ ﻭﺩﻩ‪ ،‬ﻭﺇﻥ ﱂ ﺗﺼﻒ‪ ،‬ﻭﺃﻟﺒﺲ ﺧﻠﻌﺔ ﺑﺮﻩ‪ ،‬ﻭﺇﻥ ﱂ ﺗﻀﻒ ﻭﻗﺼﺎﺭﺍﻱ ﺃﻥ ﺃﻛﻴﻠﻪ‬
‫ﺻﺎﻋﹰﺎ ﺑﺼﺎﻉ‪ ،‬ﻭﻣﺪﹰﺍ ﻋﻦ ﻣﺪ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﰲ ﺍﻷﺩﺏ ﺩﻋﻲ ﺍﻟﻨﺴﺐ‪ ،‬ﺿﻌﻴﻒ ﺍﻟﺴﺒﺐ‪ ،‬ﺿﻴﻖ ﺍﳌﻀﻄﺮﺏ‪ ،‬ﺳﻲﺀ‬
‫ﺍﳌﻨﻘﻠﺐ‪ ،‬ﺃﻣﺖ ﺇﱃ ﺃﻫﻠﻪ ﺑﻌﺸﺮﺓ ﺭﺷﻴﻘﺔ‪ ،‬ﻭﺃﻧﺰﻉ ﺇﱃ ﺧﺪﻣﺔ ﺃﺻﺤﺎﺑﻪ ﺑﻄﺮﻳﻘﺔ‪ ،‬ﻭﻟﻜﻦ ﺑﻘﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻠﻴﻂ ﻣﻨﺼﻔﹰﺎ‬
‫ﰲ ﺍﻹﺧﺎﺀ‪ ،‬ﻋﺎﺩ ﹰﻻ ﰲ ﺍﻟﻮﺩﺍﺩ‪ ،‬ﺇﺫﺍ ﺯﺭﺕ ﺯﺍﺭ‪ ،‬ﻭﺇﻥ ﻋﺪﺕ ﻋﺎﺩ‪ .‬ﻭﺍﻷﺳﺘﺎﺫ ﺳﻴﺪﻱ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﺿﺎﻳﻘﲏ ﰲ‬
‫ﺍﻟﻘﺒﻮﻝ ﺃﻭﻻﹰ‪ ،‬ﻭﻧﺎﻓﺸﲏ ﰲ ﺍﻹﻗﺒﺎﻝ ﺛﺎﻧﻴﺎﹰ‪ ،‬ﻓﺄﻣﺎ ﺣﺪﻳﺚ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺃﻣﺮ ﺍﻹﻧﺰﺍﻝ ﻭﺍﻷﻧﺰﺍﻝ ﻓﻨﻄﺎﻕ ﺍﻟﻄﻤﻊ ﺿﻴﻖ‬
‫ﻋﻨﻪ‪ ،‬ﻏﲑ ﻣﺘﺴﻊ ﻟﺘﻮﻗﻌﻪ ﻣﻨﻪ‪ .‬ﻭﺑﻌﺪ‪ ،‬ﻓﻜﻠﻔﺔ ﺍﻟﻔﻀﻞ ﻫﻴﻨﺔ‪ ،‬ﻭﻓﺮﻭﺽ ﺍﻟﻮﺩ ﻣﺘﻌﻴﻨﺔ‪ ،‬ﻭﻃﺮﻕ ﺍﳌﻜﺎﺭﻡ ﺑﻴﻨﺔ‪ ،‬ﻭﺃﺭﺽ‬
‫ﺍﻟﻌﺸﺮﺓ ﻟﻴﻨﺔ‪ ،‬ﻓﻠﻢ ﺍﺧﺘﺎﺭ ﻗﻌﻮﺩ ﺍﻟﺘﻌﺎﱄ ﻣﺮﻛﺒﺎﹰ‪ ،‬ﻭﺻﻌﻮﺩ ﺍﻟﺘﻐﺎﱄ ﻣﺬﻫﺒﺎﹰ؟ ﻭﻫﻼ ﺫﺍﺩ ﺍﻟﻄﲑ ﻋﻦ ﺷﺠﺮ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺫﺍﻕ ﺍﳊﻠﻮ ﻣﻦ ﲦﺮﻫﺎ‪ ،‬ﻭﻗﺪ ﻋﻠﻢ ﺍﷲ ﺃﻥ ﺷﻮﻗﻲ ﺇﻟﻴﻪ ﻗﺪ ﻛﺪ ﺍﻟﻔﺆﺍﺩ ﺑﺮﺣﹰﺎ ﻋﻠﻰ ﺑﺮﺡ‪ ،‬ﻭﻧﻜﺄﻩ ﻗﺮﺣﹰﺎ ﻋﻠﻰ ﻗﺮﺡ‪،‬‬
‫ﻓﻬﻮ ﺷﻮﻕ ﺩﺍﻋﻴﺘﻪ ﳏﺎﺳﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺟﺎﺫﺑﺘﻪ ﺑﻮﺍﻋﺚ ﺍﻟﻌﻠﻢ ﻭﻟﻜﻨﻬﺎ ﻣﺮﺓ ﻣﺮﺓ ﻭﻧﻔﺲ ﺣﺮﺓ‪ ،‬ﻭﱂ ﺗﻘﺪ ﺇﻻ ﺑﺎﻹﻋﻈﺎﻡ‪،‬‬
‫ﻭﱂ ﺗﻠﻖ ﺇﻻ ﺑﺎﻹﻛﺮﺍﻡ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﻔﺎﱐ ﺳﻴﺪﻱ ﺍﻷﺳﺘﺎﺫ ﻣﻦ ﻣﻌﺎﺗﺒﺘﻪ‪ ،‬ﻭﺍﺳﺘﻌﺎﺩﺗﻪ ﻭﻣﺆﺍﺧﺬﺗﻪ ﺇﺫﺍ ﺟﻔﺎ ﻭﺍﺳﺘﺰﺍﺩﺗﻪ‪،‬‬
‫ﻭﺃﻋﻔﻰ ﻧﻔﺴﻪ ﻣﻦ ﻛﻠﻒ ﺍﻟﻔﻀﻞ ﻳﺘﺠﺸﻤﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﺇﻻ ﻏﺼﺺ ﺍﻟﺸﻮﻕ ﺃﲡﺮﻋﻬﺎ‪ ،‬ﻭﺣﻠﻞ ﺍﻟﺼﱪ ﺃﺗﺪﺭﻋﻬﺎ‪ ،‬ﻓﻠﻢ‬
‫ﺃﻋﺮﻩ ﻣﻦ ﻧﻔﺴﻲ‪ ،‬ﻭﺃﻧﺎ ﻟﻮ ﺃﻋﺮﺕ ﺟﻨﺎﺣﻲ ﻃﺎﺋﺮ ﳌﺎ ﺭﻧﻘﺖ ﺇﻻ ﺇﻟﻴﻪ ﻭﻻ ﺣﻠﻘﺖ ﺇﻻ ﻋﻠﻴﻪ‪.‬‬
‫ﺃﺣﺒﻚ ﻳﺎ ﴰﺲ ﺍﻟﻨﻬﺎﺭ ﻭﺑﺪﺭﻩ ‪ ...‬ﻭﺇﻥ ﻻﻣﲏ ﻓﻴﻚ ﺍﻟﺴﻬﺎ ﻭﺍﻟﻔﺮﺍﻗﺪ‬
‫ﻭﺫﺍﻙ ﻷﻥ ﺍﻟﻔﻀﻞ ﻋﻨﺪﻙ ﺑﺎﻫﺮ ‪ ...‬ﻭﻟﻴﺲ ﻷﻥ ﺍﻟﻌﻴﺶ ﻋﻨﺪﻙ ﺑﺎﺭﺩ‬
‫" ﺟﻮﺍﺏ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻋﻨﻬﺎ " ﺷﺮﻳﻌﺔ ﻭﺩﻱ ﻟﺴﻴﺪﻱ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ‪ -‬ﺇﺫﺍ ﻭﺭﺩﻫﺎ ﺻﺎﻓﻴﺔ ﻭﺛﻴﺎﺏ ﺑﺮﻱ ﺇﺫﺍ ﻗﺒﻠﻬﺎ‬
‫ﺿﺎﻓﻴﺔ‪ ،‬ﻫﺬﺍ ﻣﺎ ﱂ ﻳﻜﺪﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺘﻌﻨﺘﻪ ﻭﺗﻌﺼﺒﻪ‪ ،‬ﻭﱂ ﲢﺘﺮﻕ ﺍﻟﺜﻴﺎﺏ ﺑﺘﺠﻨﺒﻪ ﻭﺗﺴﺤﺒﻪ‪ ،‬ﻓﺄﻣﺎ ﺍﻹﻧﺼﺎﻑ ﰲ ﺍﻹﺧﺎﺀ‬
‫ﻓﻬﻮ ﺿﺎﻟﱵ ﻋﻨﺪ ﺍﻷﺻﺪﻗﺎﺀ‪ ،‬ﻭﻻ ﺃﻗﻮﻝ‪:‬‬
‫ﻭﺇﱐ ﳌﺸﺘﺎﻕ ﺇﱃ ﻇﻞ ﺻﺎﺣﺐ ‪ ...‬ﻳﺮﻕ ﻭﻳﺼﻔﻮ ﺇﻥ ﻛﺪﺭﺕ ﻋﻠﻴﻪ‬
‫ﻓﺈﻥ ﻗﺎﺋﻞ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻗﺎﻟﻪ ﻭﺍﻟﺰﻣﺎﻥ ﺯﻣﺎﻥ‪ ،‬ﻭﺍﻹﺧﻮﺍﻥ ﺇﺧﻮﺍﻥ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻌﺸﺮﺓ ﺳﻠﻄﺎﻥ‪ ،‬ﻭﻟﻜﲏ ﺃﻗﻮﻝ‪ :‬ﻭﺇﱐ‬
‫ﳌﺸﺘﺎﻕ ﺇﱃ ﻇﻞ‪:‬‬
‫ﺭﺟﻞ ﻳﻮﺍﺯﻧﻚ ﺍﳌﻮﺩﺓ ﺟﺎﻫﺪﹰﺍ ‪ ...‬ﻳﻌﻄﻲ ﻭﻳﺄﺧﺬ ﻣﻨﻚ ﺑﺎﳌﻴﺰﺍﻥ‬
‫ﻓﺈﺫﺍ ﺭﺃﻯ ﺭﺟﺤﺎﻥ ﺣﺒﺔ ﺧﺮﺩﻝ ‪ ...‬ﻣﺎﻟﺖ ﻣﻮﺩﺗﻪ ﻣﻊ ﺍﻟﺮﺟﺤﺎﻥ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻘﺘﺮﺣﻮﻥ ﺍﻟﻔﻀﻞ ﻓﺄﺻﺒﺤﻨﺎ ﻧﻘﺘﺮﺡ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺇﱃ ﺍﷲ ﺍﳌﺸﺘﻜﻰ ﻻ ﻣﻨﻪ‪ .‬ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺳﻴﺪﻱ ‪-‬‬
‫ﺃﻳﺪﻩ ﺍﷲ‪ - ،‬ﺣﺪﻳﺚ ﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﻭﻛﻴﻒ ﻳﺴﺘﻘﺒﻞ ﻣﻦ ﺍﻧﻘﺾ ﻋﻠﻴﻨﺎ ﺍﻧﻘﻀﺎﺽ ﺍﻟﻌﻘﺎﺏ ﺍﻟﻜﺎﺳﺮ‪ ،‬ﻭﻭﻗﻊ ﺑﻴﻨﻨﺎ ﻭﻗﻮﻉ‬
‫ﺍﻟﺴﻬﻢ ﺍﻟﻌﺎﺋﺮ‪ ،‬ﻭﺗﻜﻠﻴﻒ ﺍﳌﺮﺀ ﻣﺎ ﻻ ﻳﻄﻴﻖ ﳚﻮﺯ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻭﻗﺪ ﺯﺍﺩ ﺳﻴﺪﻱ ﻋﻠﻰ ﺃﺳﺘﺎﺫﻩ ﺍﻷﺷﻌﺮﻱ‪،‬‬
‫ﻓﺈﻥ ﺃﺳﺘﺎﺫﻩ ﻛﻠﻒ ﺍﻟﻌﺎﺟﺰ ﻣﺎ ﻻ ﻳﻄﻴﻖ ﻣﻊ ﻋﺠﺰﻩ ﻋﻨﻪ‪ ،‬ﻭﺳﻴﺪﻱ ﻛﻠﻒ ﺍﳉﺎﻫﻞ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻣﻊ ﺍﻻﺳﺘﺤﺎﻟﺔ ﻣﻨﻪ‪،‬‬
‫ﻭﺍﳌﻨﺰﻝ ﲟﺎ ﻓﻴﻪ ﻗﺪ ﻋﺮﺿﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﺃﻃﻘﺖ ﲪﻠﻪ ﳊﻤﻠﺘﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺸﻮﻕ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺳﻴﺪﻱ‪ ،‬ﻓﻌﻨﺪﻱ ﻣﻨﻪ ﺍﻟﻜﺜﲑ‬
‫ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻋﻨﺪﻩ ﻣﻨﻪ ﺍﻟﺼﻐﲑ ﺍﻟﻴﺴﲑ‪ ،‬ﻭﺃﻛﺜﺮﻧﺎ ﺷﻮﻗﹰﺎ ﺃﻗﻠﻨﺎ ﻋﺘﺎﺑﺎﹰ‪ ،‬ﻭﺃﻟﻴﻨﻨﺎ ﺧﻄﺎﺑﺎﹰ‪ ،‬ﻭﻟﻮ ﺃﺭﺍﺩ ﺳﻴﺪﻱ ﺃﻥ ﺃﺻﺪﻕ‬
‫ﺩﻋﻮﺍﻩ ﰲ ﺷﻮﻗﻪ ﺇﱄ‪ ،‬ﻟﻴﻐﺾ ﻣﻦ ﺣﺠﻢ ﻋﺘﺒﻪ ﻋﻠﻲ‪ ،‬ﻓﺈﳕﺎ ﺍﻟﻠﻔﻆ ﺯﺍﺋﺪ‪ ،‬ﻭﺍﻟﻠﺤﻆ ﻭﺍﺭﺩ‪ ،‬ﻓﺈﺫﺍ ﺭﻕ ﺍﻟﻠﻔﻆ‪ ،‬ﺩﻕ‬
‫ﺍﻟﻠﺤﻆ‪ ،‬ﻭﺇﺫﺍ ﺻﺪﻕ ﺍﳊﺐ ﺿﺎﻕ ﺍﻟﻌﺘﺎﺏ ﻭﺍﻟﻌﺘﺐ‪.‬‬
‫ﻓﺒﺎﳋﲑ ﻻ ﺑﺎﻟﺸﺮ ﻓﺎﺭﺝ ﻣﻮﺩﰐ ‪ ...‬ﻭﺃﻱ ﺍﻣﺮﺉ ﻳﻌﺘﺎﺩ ﻣﻨﻪ ﺍﻟﺘﺮﻫﺐ‬
‫ﻋﺘﺎﺏ ﺳﻴﺪﻱ ﻗﺒﻴﺢ‪ ،‬ﻭﻟﻜﻨﻪ ﺣﺴﻦ‪ ،‬ﻭﻛﻼﻣﻪ ﻟﲔ‪ ،‬ﻭﻟﻜﻨﻪ ﺧﺸﻦ‪ ،‬ﺃﻣﺎ ﻗﺒﺤﻪ ﻓﻸﻧﻪ ﻋﺎﺗﺐ ﺑﺮﻳﺌﺎﹰ‪ ،‬ﻭﻧﺴﺐ ﺇﱃ‬
‫ﺍﻹﺳﺎﺀﺓ ﻣﺎ ﱂ ﻳﻜﻦ ﻣﺴﻴﺌﺎﹰ‪ ،‬ﻭﺃﻣﺎ ﺣﺴﻨﻪ ﻓﻸﻟﻔﺎﻇﻪ ﺍﻟﻐﺮﺭ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻟﱵ ﻫﻲ ﻛﺎﻟﺪﺭﺭ‪ ،‬ﻓﻬﻲ ﻛﺎﻟﺪﻧﻴﺎ ﻇﺎﻫﺮﻫﺎ ﻳﻐﺮ‪،‬‬
‫ﻭﺑﺎﻃﻨﻬﺎ ﻳﻀﺮ‪ ،‬ﻭﻛﺎﳌﺮﻋﻠﻰ ﻋﻠﻰ ﺩﻣﻦ ﺍﻟﺜﺮﻯ‪ ،‬ﻣﻨﻈﺮﻩ ﻬﺑﻲ‪ ،‬ﻭﳐﱪﻩ ﻭﰊ‪ ،‬ﻭﻟﻮ ﺷﺎﺀ ﺳﻴﺪﻱ ﻧﻈﻢ ﺍﳊﺴﻦ ﻭﺍﻹﺣﺴﺎﻥ‪،‬‬
‫ﻭﲨﻊ ﺑﲔ ﺻﻮﺍﺏ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻠﺴﺎﻥ‪.‬‬
‫ﻳﺎ ﺑﺪﻳﻊ ﺍﻟﻘﻮﻝ ﺣﺎﺷﺎ ‪ ...‬ﻟﻚ ﻣﻦ ﻫﺠﻮ ﺑﺪﻳﻊ‬
‫ﻭﲝﺴﻦ ﺍﻟﻘﻮﻝ ﻋﻮﺫ ‪ ...‬ﺗﻚ ﻣﻦ ﺳﻮﺀ ﺍﻟﺼﻨﻴﻊ‬
‫ﻻ ﻳﻌﺐ ﺑﻌﻀﻚ ﺑﻌﻀﹰﺎ ‪ ...‬ﻛﻦ ﻣﻠﻴﺤﹰﺎ ﰲ ﺍﳉﻤﻴﻊ‬
‫" ﺭﻗﻌﺔ ﺃﺧﺮﻯ ﻟﻠﺒﺪﻳﻊ ﺇﱃ ﺍﳋﻮﺍﺭﺯﻣﻲ "‬

‫ﺃﻧﺎ ﻭﺇﻥ ﻛﻨﺖ ﻣﻘﺼﺮﹰﺍ ﰲ ﻣﻮﺟﺒﺎﺕ ﺍﻟﻔﻀﻞ‪ ،‬ﻣﻦ ﺣﻀﻮﺭ ﳎﻠﺲ ﺍﻷﺳﺘﺎﺫ ﺳﻴﺪ‪ ،‬ﻓﻤﺎ ﺃﻓﺮﻱ ﺇﻻ ﺟﻠﺪﻱ‪ .‬ﻭﻻ ﺃﺑﺮﻱ‬
‫ﺇﻻ ﻗﺪﺣﻲ ﻭﻻ ﺃﲞﺲ ﺇﻻ ﺣﻈﻲ‪ ،‬ﻭﺇﻥ ﻳﻜﻦ ﺫﺍﻙ ﺟﺮﻣﹰﺎ ﻓﻠﻘﻲ ﻫﺬﺍ ﻋﻘﺎﺑﺎﹰ‪ ،‬ﻭﻣﻊ ﺫﺍﻙ ﻓﻤﺎ ﺃﻋﻤﺮ ﺃﻭﻗﺎﰐ ﺇﻻ ﲟﺪﺣﻪ‪،‬‬
‫ﻭﻻ ﺃﻃﺮﺯ ﺳﺎﻋﺎﰐ ﺇﻻ ﺑﺬﻛﺮﻩ‪ ،‬ﻭﻻ ﺃﺭﻛﺾ ﺇﻻ ﰲ ﺣﻠﺒﺔ ﻭﺻﻔﻪ‪ ،‬ﺣﺮﺱ ﺍﷲ ﻓﻀﻠﻪ‪ ،‬ﻧﻌﻢ‪ ،‬ﻭﻗﺪ ﺭﺩﺩﺕ ﻛﺘﺎﺏ‬
‫ﺍﻷﻭﺭﺍﻕ ﻟﻠﻠﺼﻮﱄ‪ ،‬ﻭﺗﻄﺎﻭﻟﺖ ﻟﻜﺘﺎﺏ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﲔ‪ .‬ﻟﻠﺠﺎﺣﻆ‪ ،‬ﻭﻟﻸﺳﺘﺎﺫ ﺳﻴﺪﻱ ﰲ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺘﻔﻀﻞ ﺑﻪ ﺭﺃﻳﻪ‬
‫ﻭﻗﺎﻝ ﺍﻟﺒﺪﻳﻊ ﳝﺪﺡ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻳﻬﺠﻮ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻭﳚﻴﺒﻪ ﻋﻦ ﻗﺼﻴﺪﺓ ﺭﻭﻳﺖ ﻟﻪ ﰲ ﺍﻟﻄﻌﻦ ﻋﻠﻴﻬﻢ‪:‬‬
‫ﻭﻛﻠﲏ ﺑﺎﳍﻢ ﻭﺍﻟﻜﺂﺑﺔ ‪ ...‬ﻃﻌﺎﻧﺔ ﻟﻌﺎﻧﺔ ﺳﺒﺎﺑﻪ‬
‫ﻟﻠﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻭﺍﻟﺼﺤﺎﺑﺔ ‪ ...‬ﺃﺳﺎﺀ ﲰﻌﹰﺎ ﻓﺄﺳﺎﺀ ﺟﺎﺑﻪ‬
‫ﺗﺄﻣﻠﻮﺍ ﻳﺎ ﻛﱪﺍﺀ ﺍﻟﺸﻴﻌﺔ ‪ ...‬ﻟﻌﺸﺮﺓ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺃﺗﺴﺘﺤﻞ ﻫﺬﻩ ﺍﻟﻮﻗﻴﻌﺔ ‪ ...‬ﰲ ﺗﺒﻊ ﺍﻟﻜﻔﺮ ﻭﺃﻫﻞ ﺍﻟﺒﻴﻌﺔ‬
‫ﻓﻜﻴﻒ ﻣﻦ ﺻﺪﻕ ﺑﺎﻟﺮﺳﺎﻟﺔ ‪ ...‬ﻭﻗﺎﻡ ﻟﻠﺪﻳﻦ ﺑﻜﻞ ﺁﻟﻪ‬
‫ﻭﺃﺣﺮﺯ ﺍﷲ ﻳﺪ ﺍﻟﻌﻘﱮ ﻟﻪ ‪ ...‬ﺫﻟﻜﻢ ﺍﻟﺼﺪﻳﻖ ﻻ ﳏﺎﻟﺔ‬
‫ﺇﻣﺎﻡ ﻣﻦ ﺃﲨﻊ ﰲ ﺍﻟﺴﻘﻴﻔﺔ ‪ ...‬ﻗﻄﻌﹰﺎ ﻋﻠﻴﻪ ﺃﻧﻪ ﺍﳋﻠﻴﻔﺔ‬
‫ﻧﺎﻫﻴﻚ ﻣﻦ ﺃﺛﺎﺭﻩ ﺍﻟﺸﺮﻳﻔﺔ ‪ ...‬ﰲ ﺭﺩﻩ ﻛﻴﺪ ﺑﲏ ﺣﻨﻴﻔﺔ‬
‫ﺳﻞ ﺍﳉﺒﺎﻝ ﺍﻟﺸﻢ ﻭﺍﻟﺒﺤﺎﺭﺍ ‪ ...‬ﻭﺳﺎﺋﻞ ﺍﳌﻨﱪ ﻭﺍﳌﻨﺎﺭﺍ‬
‫ﻭﺍﺳﺘﻌﻠﻢ ﺍﻵﻓﺎﻕ ﻭﺍﻷﻗﻄﺎﺭﺍ ‪ ...‬ﻣﻦ ﺃﻇﻬﺮ ﺍﻟﺪﻳﻦ ﻬﺑﺎ ﺷﻌﺎﺭﺍ‬
‫ﰒ ﺳﻞ ﺍﻟﻔﺮﺱ ﻭﺑﻴﺖ ﺍﻟﻨﺎﺭ ‪ ...‬ﻣﻦ ﺍﻟﺬﻱ ﻓﻞ ﺷﺒﺎ ﺍﻟﻜﻔﺎﺭ‬
‫ﻫﻞ ﻫﺬﻩ ﺍﻟﺒﻴﺾ ﻣﻦ ﺍﻵﺛﺎﺭ ‪ ...‬ﺇﻻ ﻟﺜﺎﱐ ﺍﳌﺼﻄﻔﻰ ﰲ ﺍﻟﻐﺎﺭ‬
‫ﻭﺳﺎﺋﻞ ﺍﻹﺳﻼﻡ ﻣﻦ ﻗﻮﺍﻩ ‪ ...‬ﻭﻗﺎﻝ ﺇﺫ ﱂ ﺗﻘﻞ ﺍﻷﻓﻮﺍﻩ‬
‫ﻭﺍﺳﺘﻨﺠﺰ ﺍﻟﻮﻋﺪ ﻓﺄﻭﻣﻰ ﺍﷲ ‪ ...‬ﻣﻦ ﻗﺎﻡ ﳌﺎ ﻗﻌﺪﻭﺍ ﺇﻻ ﻫﻮ‬
‫ﺛﺎﱐ ﺍﻟﻨﱯ ﰲ ﺳﲏ ﺍﻟﻮﻻﺩﺓ ‪ ...‬ﺛﺎﻧﻴﻪ ﰲ ﺍﻟﻐﺎﺭﺓ ﺑﻌﺪ ﺍﻟﻌﺎﺩﺓ‬
‫ﺛﺎﻧﻴﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺸﻬﺎﺩﺓ ‪ ...‬ﺛﺎﻧﻴﻪ ﰲ ﺍﻟﻘﱪ ﺑﻼ ﻭﺳﺎﺩﻩ‬
‫ﺛﺎﻧﻴﻪ ﰲ ﻣﻨﺰﻟﺔ ﺍﻟﺰﻋﺎﻣﺔ ‪ ...‬ﻧﺒﻮﺓ ﺃﻓﻀﺖ ﺇﱃ ﺇﻣﺎﻣﻪ‬
‫ﺃﺗﺄﻣﻞ ﺍﳉﻨﺔ ﻳﺎ ﺷﺘﺎﻣﻪ ‪ ...‬ﻟﻴﺴﺖ ﲟﺄﻭﺍﻙ ﻭﻻ ﻛﺮﺍﻣﺔ‬
‫ﺇﻥ ﺍﻣﺮﹰﺃ ﺃﺛﲎ ﻋﻠﻴﻪ ﺍﳌﺼﻄﻔﻰ ‪ ...‬ﲦﺖ ﻭﺍﻻﻩ ﺍﻟﻮﺻﻰ ﺍﳌﺮﺗﻀﻰ‬
 ‫ﻭﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﻣﻌﺎﻟﻴﻪ ﺍﻟﻮﺭﻯ ‪ ...‬ﻭﺍﺧﺘﺎﺭﻩ ﺧﻠﻴﻔﺔ ﺭﺏ ﺍﻟﻌﻼ‬
‫ﻭﺍﺗﺒﻌﺘﻪ ﺃﻣﺔ ﺍﻷﻣﻰ ‪ ...‬ﻭﺑﺎﻳﻌﺘﻪ ﺭﺍﺣﺔ ﺍﻟﻮﺻﻲ‬
‫ﻭﺑﺎﲰﻪ ﺍﺳﺘﺴﻘﻰ ﺣﻴﺎ ﺍﻟﻮﲰﻲ ‪ ...‬ﻣﺎ ﺿﺮﻩ ﻫﺠﻮ ﺍﳋﻮﺍﺭﺯﻣﻲ‬
‫ﺳﺒﺤﺎﻥ ﻣﻦ ﱂ ﻳﻠﻘﻢ ﺍﻟﺼﺨﺮ ﻓﻤﻪ ‪ ...‬ﻭﱂ ﻳﻌﺪﻩ ﺣﺠﺮﹰﺍ ﻣﺎ ﺃﺣﻠﻤﻪ‬
‫ﻳﺎ ﻧﺬﻝ ﻳﺎ ﻣﺄﺑﻮﻥ ﺃﻓﻄﺮﺕ ﻓﻤﻪ ‪ ...‬ﻟﺸﺪ ﻣﺎ ﺍﺷﺘﻘﺎﺕ ﺇﻟﻴﻚ ﺍﳊﻄﻤﻪ‬
‫ﺇﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺮﺗﻀﻰ ‪ ...‬ﻭﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺃﻭ ﻣﻮﺳﻰ ﺍﻟﺮﺿﻰ‬
‫ﻟﻮ ﲰﻌﻮﻙ ﺑﺎﳋﻨﺎ ﻣﻌﺮﺿﺎ ‪ ...‬ﻣﺎ ﺍﺩﺧﺮﻭﺍ ﻋﻨﻚ ﺍﳊﺴﺎﻡ ﺍﳌﻨﺘﻀﻰ‬
‫ﻭﻳﻠﻚ ﱂ ﺗﻨﺒﺢ ﻳﺎ ﻛﻠﺐ ﺍﻟﻘﻤﺮ؟ ‪ ...‬ﻣﺎﻟﻚ ﻳﺎ ﻣﺄﺑﻮﻥ ﺗﻐﺘﺎﺏ ﻋﻤﺮ‬
‫ﺳﻴﺪ ﻣﻦ ﺻﺎﻡ ﻭﺣﺞ ﻭﺍﻋﺘﻤﺮ ‪ ...‬ﺻﺮﺡ ﺑﺈﳊﺎﺩﻙ ﻻ ﲤﺶ ﺍﳋﻤﺮ‬
‫ﻳﺎ ﻣﻦ ﻫﺠﺎ ﺍﻟﺼﺪﻳﻖ ﻭﺍﻟﻔﺎﺭﻭﻗﺎ ‪ ...‬ﻛﻴﻤﺎ ﻳﻘﻴﻢ ﻋﻨﺪ ﻗﻮﻡ ﺳﻮﻗﺎ‬
‫ﻧﻔﺨﺖ ﻳﺎ ﻃﺒﻞ ﻋﻠﻴﻨﺎ ﺑﻮﻗﹰﺎ ‪ ...‬ﻓﻤﺎ ﻟﻚ ﺍﻟﻴﻮﻡ ﻛﺬﺍ ﻣﻮﻫﻮﻗﺎ؟‬
‫ﺇﻧﻚ ﰲ ﺍﻟﻄﻌﻦ ﻋﻠﻰ ﺍﻟﺸﻴﺨﲔ ‪ ...‬ﻭﺍﻟﻘﺪﺡ ﰲ ﺍﻟﺴﻴﺪ ﺫﻱ ﺍﻟﻨﻮﺭﻳﻦ‬
‫ﻟﻮﺍﻫﻦ ﺍﻟﻈﻬﺮ ﺳﺨﲔ ﺍﻟﻌﲔ ‪ ...‬ﻣﻌﺘﺮﺽ ﻟﻠﺤﲔ ﺑﻌﺪ ﺍﳊﲔ‬
‫ﻫﻼ ﺷﻐﻠﺖ ﺑﺎﺳﺘﻚ ﺍﳌﻐﻠﻮﻣﺔ ‪ ...‬ﻭﻫﺎﻣﺔ ﲢﻤﻠﻬﺎ ﻣﻴﺸﻮﻣﻪ‬
‫ﻫﻼ ﻬﻧﺘﻚ ﺍﻟﻮﺟﻨﺔ ﺍﳌﻮﺷﻮﻣﻪ ‪ ...‬ﻋﻦ ﻣﺴﺘﺮﻱ ﺍﳋﻠﺪ ﺑﺒﺌﺮ ﺭﻭﻣﻪ‬
‫ﻛﻔﻰ ﻣﻦ ﺍﻟﻐﻴﺒﺔ ﺃﺩﱏ ﴰﻪ ‪ ...‬ﻣﻦ ﺍﺳﺘﺠﺎﺯ ﺍﻟﻘﺪﺡ ﰲ ﺍﻷﺋﻤﻪ‬
‫ﻭﱂ ﻳﻌﻈﻢ ﺃﻣﻨﺎﺀ ﺍﻷﻣﻪ ‪ ...‬ﻓﻼ ﺗﻠﻮﻣﻮﻩ ﻭﻟﻮﻣﻮﺍ ﺃﻣﻪ‬
‫ﻣﺎﻟﻚ ﻳﺎ ﻧﺬﻝ ﻭﻟﻠﺰﻛﻴﻪ ‪ ...‬ﻋﺎﺋﺸﺔ ﺍﻟﺮﺍﺿﻴﻪ ﺍﳌﺮﺿﻴﻪ؟‬
‫ﻳﺎ ﺳﺎﻗﺪ ﺍﻟﻐﲑﺓ ﻭﺍﳊﻤﻴﻪ ‪ ...‬ﺃﱂ ﺗﻜﻦ ﻟﻠﻤﺼﻄﻔﻰ ﺣﻈﻴﻪ؟‬
‫ﻣﻦ ﻣﺒﻠﻎ ﻋﲏ ﺍﳋﻮﺍﺭﺯﻣﻴﺎ ‪ ...‬ﳜﱪﻩ ﺃﻥ ﺍﺑﻨﻪ ﻋﻠﻴﺎ‬
‫ﻗﺪ ﺍﺷﺘﺮﻳﻨﺎ ﻣﻨﻪ ﳊﻤﹰﺎ ﻧﻴﺎ ‪ ...‬ﺑﺸﺮﻁ ﺃﻥ ﻳﻔﻬﻤﻨﺎ ﺍﳌﻌﻨﻴﺎ‬

‫ﻳﺎ ﺃﺳﺪ ﺍﳋﻠﻮﺓ ﺧﻨﺰﻳﺮ ﺍﳌﻼ ‪ ...‬ﻣﺎﻟﻚ ﰲ ﺍﳉﺮﻱ ﺗﻘﻮﺩ ﺍﻋﻠﺠﻤﻼ‬

‫ﻳﺎ ﺫﺍ ﺍﻟﺬﻱ ﻳﺜﻠﺒﲏ ﺇﺫﺍ ﺧﻼ ‪ ...‬ﻭﰲ ﺍﳋﻼ ﺃﻃﻌﻤﻪ ﻣﺎ ﰲ ﺍﳋﻼ‬
‫ﻭﻗﻠﺖ ﳌﺎ ﺍﺣﺘﻔﻞ ﺍﳌﻀﻤﺎﺭ ﻭﺍﺣﺘﻔﺖ ﺍﻷﲰﺎﻉ ﻭﺍﻷﺑﺼﺎﺭ‬
‫ﺳﻮﻑ ﺗﺮﻯ ﺇﺫﺍ ﺍﳒﻠﻰ ﺍﻟﻐﺒﺎﺭ ‪ ...‬ﺃﻓﺮﺱ ﲢﱵ ﺃﻡ ﲪﺎﺭ؟‬
‫ﻭﻛﺘﺐ ﺍﻟﺒﺪﻳﻊ ﺇﱃ ﻣﻌﻠﻤﻪ ﺟﻮﺍﺑﹰﺎ‪ :‬ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﻳﻘﻮﻝ‪ :‬ﻓﺴﺪ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺃﻓﻼ ﻳﻘﻮﻝ ﻣﱴ ﻛﺎﻥ ﺻﺎﳊﹰﺎ؟ ﺃﰲ ﺩﻭﻟﺔ‬
‫ﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﲰﻌﻨﺎ ﺑﺄﻭﳍﺎ‪ ،‬ﺃﻡ ﰲ ﺍﳌﺪﺓ ﺍﳌﺮﻭﺍﻧﻴﺔ‪ ،‬ﻭﰲ ﺃﺧﺒﺎﺭﻫﺎ ﻣﺎ ﻻ ﺗﻜﺴﻊ ﺍﻟﺸﻮﻝ ﺑﺄﻏﺒﺎﺭﻫﺎ‪،‬‬
‫ﺇﻧﻚ ﻻ ﺗﺪﺭﻱ ﻣﻦ ﺍﻟﻨﺎﺗﺞ‪ ،‬ﺃﻡ ﺍﻟﺴﻨﲔ ﺍﳊﺮﺑﻴﺔ‪:‬‬
‫ﻭﺍﻟﺴﻴﻒ ﻳﻐﻤﺪ ﰲ ﺍﻟﻄﻠﻰ ‪ ...‬ﻭﺍﻟﺮﻣﺢ ﻳﺮﻛﺰ ﰲ ﺍﻟﻜﻠﻰ‬
‫ﻭﻣﺒﻴﺖ ﺣﺠﺮ ﺑﺎﻟﻔﻼ ‪ ...‬ﻭﺍﳊﺪﺛﺎﻥ ﺑﻜﺮﺑﻼ‬
 ‫ﺃﻡ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺪﻭﻳﺔ‪ ،‬ﻓﻨﻘﻮﻝ‪ ،‬ﻫﻞ ﺑﻌﺪ ﺍﻟﺒﺰﻭﻝ ﺇﻻ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﺃﻡ ﺍﻷﻳﺎﻡ ﺍﻟﺘﻴﻤﻴﺔ‪ ،‬ﻭﺗﻘﻮﻝ ﻃﻮﰉ ﳌﻦ ﻣﺎﺕ ﰲ ﻧﺄﻧﺄﺓ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻡ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻗﻴﻞ ﺍﺳﻜﱵ ﻳﺎ ﺭﺣﺎﻟﺔ ﻓﻘﺪ ﺫﻫﺒﺖ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﺃﻡ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻟﺒﻴﺪ ﻳﻘﻮﻝ‪:‬‬
‫ﺫﻫﺐ ﺍﻟﺬﻳﻦ ﻳﻌﺎﺵ ﰲ ﺃﻛﻨﺎﻓﻬﻢ ‪ ...‬ﻭﺑﻘﻴﺖ ﰲ ﺧﻠﻒ ﻛﺠﻠﺪ ﺍﻷﺟﺮﺏ‬
‫ﺃﻡ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﺃﺧﻮ ﻋﺎﺩ ﻳﻘﻮﻝ‪:‬‬
‫ﺑﻼﺩ ﻬﺑﺎ ﻛﻨﺎ ﻭﻛﻨﺎ ﳓﺒﻬﺎ ‪ ...‬ﺇﺫﺍ ﺍﻷﻫﻞ ﺃﻫﻞ ﻭﺍﻟﺒﻼﺩ ﺑﻼﺩ‬
‫ﺃﻡ ﻗﺒﻞ ﺫﻟﻚ ﻭﻗﺪ ﻗﺎﻝ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺗﻐﲑﺕ ﺍﻟﺒﻼﺩ ﻭﻣﻦ ﻋﻠﻴﻬﺎ ﻓﻮﺟﻪ ﺍﻷﺭﺽ ﻣﻐﱪ ﻗﺒﻴﺢ ﺃﻡ ﻗﺒﻞ ﺫﻟﻚ‪،‬‬
‫ﻭﺍﳌﻼﺋﻜﺔ ﺗﻘﻮﻝ‪ " ،‬ﺃﲡﻌﻞ ﻓﻴﻬﺎ ﻣﻦ ﻳﻔﺴﺪ ﻓﻴﻬﺎ ﻭﻳﺴﻔﻚ ﺍﻟﺪﻣﺎﺀ " ﻭﺇﱐ ﻋﻠﻰ ﺗﻮﺑﻴﺨﻪ ﱄ ﻟﻔﻘﲑ ﺇﱃ ﻟﻘﺎﺋﻪ‪ ،‬ﺷﻔﻴﻖ‬
‫ﻋﻠﻰ ﺑﻘﺎﺋﻪ‪ ،‬ﻣﺎ ﻧﺴﺒﺘﻪ ﻭﻻ ﺃﻧﺴﺎﻩ‪ ،‬ﻭﺇﻥ ﻟﻪ ﺑﻜﻞ ﻛﻠﻤﺔ ﻋﻠﻤﻨﺎ ﻣﻨﺎﺭﺍﹰ‪ ،‬ﻭﻟﻜﻞ ﺣﺮﻑ ﺃﺧﺬﺗﻪ ﻣﻨﻪ ﻧﺎﺭﺍ‪ ،‬ﻭﻟﻮ ﻋﺮﻓﺖ‬
‫ﻟﻜﻼﻣﻲ ﻣﻮﻗﻌﹰﺎ ﻣﻦ ﻗﻠﺒﻪ ﻻﻏﺘﻨﻤﺖ ﺧﺪﻣﺘﻪ ﺑﻪ‪ ،‬ﻭﻟﻜﲏ ﺧﺸﻴﺖ ﺃﻥ ﺗﻘﻮﻝ‪ " :‬ﻫﺬﻩ ﺑﻀﺎﻋﺘﻨﺎ ﺭﺩﺕ ﺇﻟﻴﻨﺎ " ﻭﺍﺛﻨﺎﻥ‬
‫ﻗﻠﻤﺎ ﳚﺘﻤﻌﺎﻥ‪ ،‬ﺍﳋﺮﺍﺳﺎﻧﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺇﱐ ﻭﺇﻥ ﱂ ﺃﻛﻦ ﺧﺮﺍﺳﺎﱐ ﺍﻟﻄﻴﻨﺔ‪ ،‬ﻓﺈﱐ ﺧﺮﺍﺳﺎﱐ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺍﳌﺮﺀ ﻣﻦ‬
‫ﺣﻴﺚ ﻳﻮﺟﺪ‪ ،‬ﻻ ﻣﻦ ﺣﻴﺚ ﻳﻮﻟﺪ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﺚ ﻳﺜﺒﺖ‪ ،‬ﻻ ﻣﻦ ﺣﻴﺚ ﻳﻨﺒﺖ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﻀﺎﻑ ﺇﱃ ﺗﺮﺑﺔ‬
‫ﺧﺮﺍﺳﺎﻥ ﻭﻻﺩﺓ ﳘﺬﺍﻥ‪ ،‬ﺍﺭﺗﻔﻊ ﺍﻟﻘﻠﻢ‪ ،‬ﻭﺳﻘﻂ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺍﳉﺮﺡ ﺟﺒﺎﺭ‪ ،‬ﻭﺍﳉﺎﱐ ﲪﺎﺭ‪ ،‬ﻓﻠﻴﺤﻤﻠﲏ ﻋﻠﻰ ﻫﻨﺎﰐ‪،‬‬
‫ﺃﻟﻴﺲ ﺻﺎﺣﺒﻨﺎ ﻳﻘﻮﻝ؟‬
‫ﻻ ﺗﻠﻤﲏ ﻋﻠﻰ ﺭﻛﺎﻛﺔ ﻋﻘﻠﻲ ‪ ...‬ﺇﻥ ﺗﺼ ﻮﺭﺕ ﺃﻧﲏ ﳘﺬﺍﱐ‬

‫ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‬

‫ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺳﺪﻱ ﺍﻟﻐﻀﺎﺭﻱ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻭﺍﻟﻔﻀﻼﺀ ﺍﻷﺫﻛﻴﺎﺀ‪ ،‬ﻭﻟﻪ ﺧﻂ ﻳﺰﺭﻱ ﲞﻂ ﺍﺑﻦ‬
‫ﻣﻘﻠﺔ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻪ‪،‬‬

‫ﺃﲪﺪ ﺑﻦ ﺃﺑﺎﻥ ﺑﻦ ﺍﻟﺴﻴﺪ ﺍﻟﻠﻐﻮﻱ ﺍﻷﻧﺪﻟﺴﻲ‬

‫ﺃﺧﺬ ﻋﻦ ﺃﰊ ﻋﻠﻲ ﺍﻟﻘﺎﱄ ﻭﻏﲑﻩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺑﻼﺩﻩ‪ :‬ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺣﺎﺫﻗﹰﺎ ﺃﺩﻳﺒﺎﹰ‪ ،‬ﻣﺎﺕ ‪ -‬ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‬
‫ﺧﻠﻒ ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺑﺸﻜﻮﺍﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﺎﺭﳜﻪ ‪ -‬ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺮﻑ ﺑﺼﺎﺣﺐ‬
‫ﺍﻟﺸﺮﻃﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻧﺼﺮ ﺍﳊﻤﻴﺪﻱ‪ :‬ﰲ ﺁﺧﺮ ﻛﺘﺎﺑﻪ‪ ،‬ﰲ ﺑﺎﺏ ﻣﻦ ﻳﻌﺮﻑ ﺑﺄﺣﺪ ﺁﺑﺎﺋﻪ‪ :‬ﺍﺑﻦ ﺳﻴﺪ ﺇﻣﺎﻡ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﰲ ﺃﻳﺎﻡ ﺍﳊﻜﻢ ﺍﳌﺴﺘﻨﺼﺮ‪ ،‬ﻭﻫﻮ ﻣﺼﻨﻒ ﻛﺘﺎﺏ ﺍﻟﻌﺎﱂ ﰲ ﺍﻟﻠﻐﺔ ﰲ ﳓﻮ ﻣﺎﺋﺔ ﳎﻠﺪ‪ ،‬ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻷﺟﻨﺎﺱ‪ ،‬ﺑﺪﺃ‬
‫ﺑﺎﻟﻔﻠﻚ‪ ،‬ﻭﺧﺘﻢ ﺑﺎﻟﺬﺭﺓ‪ ،‬ﻭﻟﻪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻌﺎﱂ ﻭﺍﳌﻌﻠﻢ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﻭﺍﳉﻮﺍﺏ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺮﺡ ﻛﺘﺎﺏ‬
‫ﺍﻷﺧﻔﺶ‪ ،‬ﻭﻟﻪ ﻏﲑ ﺫﻟﻚ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﻭﺃﺛﲎ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﺴﻤﻪ ﻟﻨﺎ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﲪﺪ ﺑﻦ ﺃﺑﺎﻥ ﺑﻦ ﺳﻴﺪ‬
‫ﺍﳌﺬﻛﻮﺭ ﰲ ﺑﺎﺑﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬

 ‫ﺍﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﲪﺪﻭﻥ ﺍﻟﻨﺪﱘ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ ﰲ ﻣﺼﻨﻔﻲ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﺷﻴﺦ ﺃﻫﻞ‬
‫ﺍﻟﻠﻐﺔ ﻭﻭﺟﻬﻬﻢ‪ ،‬ﻭﺃﺳﺘﺎﺫ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﻗﺮﺃ ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ ،‬ﻭﲣﺮﺝ ﻣﻦ ﻳﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﺧﺼﻴﺼﹰﺎ ﺑﺄﰊ‬
‫ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﻗﺒﻠﻪ‪ ،‬ﻭﻟﻪ ﻣﻌﻪ ﻣﺴﺎﺋﻞ ﻭﺃﺧﺒﺎﺭ‪ ،‬ﻭﻟﻪ ﻛﺘﺐ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ‬
‫ﺃﲰﺎﺀ ﺍﳉﺒﺎﻝ ﻭﺍﳌﻴﺎﻩ ﻭﺍﻷﻭﺩﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺑﲏ ﻣﺮﺓ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻛﺘﺎﺏ ﺑﲏ ﳕﺮ ﺑﻦ ﻗﺎﺳﻂ‪ ،‬ﻛﺘﺎﺏ ﺑﲏ ﻋﻘﻴﻞ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺑﲏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻏﻄﻔﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﻃﻲﺀ‪ ،‬ﻛﺘﺎﺏ ﺷﻌﻐﺮ ﺍﻟﻌﺠﲑ ﺍﻟﺴﻠﻮﱄ ﻭﺻﻨﻌﺘﻪ‪ ،‬ﻛﺘﺎﺏ ﺷﻌﺮ ﺛﺎﺑﺖ ﺍﺑﻦ ﻗﻄﻨﺔ‪،‬‬
‫ﺍﻟﺸﺎﺑﺸﱵ‪ :‬ﻭﻛﺎﻥ ﺧﺼﻴﺼﹰﺎ ﺑﺎﳌﺘﻮﻛﻞ‪ ،‬ﻭﻧﺪﳝﹰﺎ ﻟﻪ‪ ،‬ﻭﺃﻧﻜﺮ ﻣﻨﻪ ﺍﳌﺘﻮﻛﻞ ﻣﺎ ﺃﻭﺟﺐ ﻧﻔﻴﻪ ﻣﻦ ﺑﻐﺪﺍﺩ‪ ،‬ﰒ ﻗﻄﻊ ﺃﺫﻧﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﻟﻔﺘﺢ ﺑﻦ ﺧﺎﻗﺎﻥ ﻛﺎﻥ ﻳﻌﺸﻖ ﺷﻠﻬﻴﻚ ﺧﺎﺩﻡ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﺍﻷﻣﺮ ﻓﻴﻪ‪ ،‬ﺣﱴ ﺑﻠﻐﻪ‪،‬‬
‫ﻭﻟﻪ ﻓﻴﻪ ﺃﺷﻌﺎﺭ‪ ،‬ﺫﻛﺮﺕ ﺑﻌﻀﻬﺎ ﰲ ﺗﺮﲨﺔ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻳﺴﻌﻰ ﻓﻴﻤﺎ ﳛﺒﻪ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﳕﻰ ﺍﳋﱪ ﺇﱃ‬
‫ﺍﳌﺘﻮﻛﻞ ﻓﺎﺳﺘﺪﻋﻰ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇﳕﺎ ﺃﺭﺩﺗﻚ ﻟﺘﻨﺎﺩﻣﲏ‪ ،‬ﻟﻴﺲ ﻟﺘﻘﻮﺩ ﻋﻠﻰ ﻏﻠﻤﺎﱐ‪ ،‬ﻓﺄﻧﻜﺮ ﺫﻟﻚ‪ ،‬ﻭﺣﻠﻒ‬
‫ﳝﻴﻨﹰﺎ ﺣﻨﺚ ﻓﻴﻬﺎ‪ ،‬ﻓﻄﻠﻖ ﻣﻦ ﻛﺎﻧﺖ ﺣﺮﺓ ﻣﻦ ﻧﺴﺎﺋﻪ‪ ،‬ﻭﺃﻋﺘﻖ ﻣﻦ ﻛﺎﻥ ﳑﻠﻮﻛﺎﹰ‪ ،‬ﻭﻟﺰﻣﻪ ﺣﺞ ﺛﻼﺛﲔ ﺳﻨﺔ‪ ،‬ﻓﻜﺎﻥ ﳛﺞ‬
‫ﰲ ﻛﻞ ﻋﺎﻡ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﻣﺮ ﺍﳌﺘﻮﻛﻞ ﺑﻨﻔﻴﻪ ﺇﱃ ﺗﻜﺮﻳﺖ ﻓﺄﻗﺎﻡ ﻓﻴﻬﺎ ﺃﻳﺎﻣﺎﹰ‪ ،‬ﰒ ﺟﺎﺀﻩ ﺯﺭﺍﻓﺔ ﰲ ﺍﻟﻠﻴﻞ ﻋﻠﻰ ﺍﻟﱪﻳﺪ‪ ،‬ﻓﺒﻠﻐﻪ ﺫﻟﻚ‪ ،‬ﻓﻈﻦ ﺃﻥ‬
‫ﺍﳌﺘﻮﻛﻞ ﳌﺎ ﺷﺮﺏ ﺑﺎﻟﻠﻴﻞ ﻭﺳﻜﺮ ﺃﻣﺮ ﺑﻘﺘﻠﻪ‪ ،‬ﻓﺎﺳﺘﺴﻠﻢ ﻷﻣﺮ ﺍﷲ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺇﻟﻴﻪ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﻗﺪ ﺟﺌﺘﻚ ﰲ ﺷﻲﺀ‪ ،‬ﻣﺎ‬
‫ﻛﻨﺖ ﺃﺣﺐ ﺃﻥ ﺃﺧﺮﺝ ﰲ ﻣﺜﻠﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻣﺮ ﺑﻘﻄﻊ ﺃﺫﻧﻚ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﻞ ﻟﻪ‪ :‬ﻟﺴﺖ‬
‫ﺃﻋﺎﻣﻠﻚ ﺇﻻ ﻛﻤﺎ ﻳﻌﺎﻣﻞ ﺍﻟﻔﺘﻴﺎﻥ‪ ،‬ﻓﺮﺃﻯ ﺫﻟﻚ ﻫﻴﻨﹰﺎ ﰲ ﺟﻨﺐ ﻣﺎ ﻛﺎﻥ ﺗﻮﳘﻪ ﻣﻦ ﺇﺫﻫﺎﺏ ﻣﻬﺠﺘﻪ‪ ،‬ﻓﻘﻄﻊ ﻏﻀﺮﻭﻑ‬
‫ﺃﺫﻧﻪ ﻣﻦ ﺧﺎﺭﺝ‪ ،‬ﻭﱂ ﻳﺴﺘﻘﺼﻪ‪ ،‬ﻭﺟﺪﻋﻠﻪ ﰲ ﻛﺎﻓﻮﺭ ﻛﺎﻥ ﻣﻌﻪ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺑﻪ‪.‬‬
‫ﻭﺑﻘﻲ ﻣﻨﻔﻴﹰﺎ ﻣﺪﺓ‪ ،‬ﰒ ﺣﺪﺭ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺄﻗﺎﻡ ﲟﻨﺰﻟﻪ ﻣﺪﺓ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻓﻠﻘﻴﺖ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﰒ ﳌﺎ ﻛﻒ ﺑﺼﺮﻩ‪ ،‬ﻓﺴﺄﻟﲏ ﻋﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺴﻠﻄﺎﻥ‪،‬‬
‫ﻓﺄﺧﱪﺗﻪ‪ ،‬ﰒ ﺷﻜﻮﺕ ﺇﻟﻴﻪ ﻏﻤﻲ ﺑﻘﻄﻊ ﺃﺫﱐ‪ ،‬ﻓﺠﻌﻞ ﻳﺴﻠﻴﲏ ﻭﻳﻌﺰﻳﲏ‪ ،‬ﰒ ﻗﺎﻝ ﱄ‪ :‬ﻣﻦ ﺍﳌﺘﻘﺪﻡ ﺍﻟﻴﻮﻡ ﻋﻨﺪ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺍﳋﺎﺹ ﻣﻦ ﻧﺪﻣﺎﺋﻪ؟ ﻗﻠﺖ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﺎﺯﻳﺎﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ؟ ﻭﻣﺎ ﻣﻘﺪﺍﺭ ﻋﻠﻤﻪ ﻭﺃﺩﺑﻪ؟‬
‫ﻓﻘﻠﺖ‪ :‬ﺃﻣﺎ ﺃﺩﺑﻪ ﻓﻼ ﺃﺩﺭﻱ‪ ،‬ﻭﻟﻜﲏ ﺃﺧﱪﻙ ﲟﺎ ﲰﻌﺖ ﻣﻨﻪ ﻣﻨﺬ ﻗﺮﻳﺐ‪ ،‬ﺣﻀﺮﻧﺎ ﺍﻟﺪﺍﺭ ﻳﻮﻡ ﻋﻘﺪ ﺍﳌﺘﻮﻛﻞ ﻷﻭﻻﺩﻩ‬
‫ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﺪﺧﻞ ﻣﺮﻭﺍﻥ ﺑﻦ ﺃﰊ ﺍﳉﻨﻮﺏ ﺍﺑﻦ ﺃﰊ ﺣﻔﺼﺔ‪ ،‬ﻓﺄﻧﺸﺪﻩ ﻗﺼﻴﺪﺗﻪ‪ ،‬ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺑﻴﻀﺎﺀ ﰲ ﻭﺟﻨﺎﻬﺗﺎ ‪ ...‬ﻭﺭﺩ‪ ،‬ﻓﻜﻴﻒ ﻟﻨﺎ ﺑﺸﻤﻪ؟‬
‫ﻓﺴﺮ ﺍﳌﺘﻮﻛﻞ ﺑﺬﻟﻚ ﺳﺮﻭﺭﹰﺍ ﻛﺜﲑﹰﺍ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﺃﻣﺮ‪ ،‬ﻓﻨﺜﺮ ﻋﻠﻴﻪ ﺑﺪﺭﺓ ﺩﻧﺎﻧﲑ‪ ،‬ﻭﺃﻥ ﺗﻠﻘﻂ ﻭﺗﻄﺮﺡ ﰲ ﺣﺠﺮﻩ‪ ،‬ﻭﺃﻣﺮﻩ‬
‫ﺑﺎﳉﻠﻮﺱ‪ ،‬ﻭﻋﻘﺪ ﻟﻪ ﻋﻠﻰ ﺍﻟﻴﻤﺎﻣﺔ ﻭﺍﻟﺒﺤﺮﻳﻦ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻛﺎﻟﻴﻮﻡ‪ ،‬ﻭﻻ ﺃﺭﻯ‪ - ،‬ﺃﺑﻘﺎﻙ ﺍﷲ‬
‫‪ -‬ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻓﻘﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ‪ :‬ﻫﺬﺍ ﺑﻌﺪ ﻃﻮﻝ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻗﺒﻞ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﻓﻤﺎ ﺗﻘﻮﻝ ﰲ‬
‫ﺃﺩﺑﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﻘﻮﻝ ﻟﻠﺨﻠﻴﻔﺔ‪ - :‬ﺃﺑﻘﺎﻙ ﺍﷲ ‪ -‬ﺃﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺑﻌﺪ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺸﻲﺀ‬
‫ﻛﺜﲑ؟ ﻓﻘﺎﻝ ﺇﺳﺤﺎﻕ‪ :‬ﻭﻳﻠﻚ‪ ،‬ﺟﺰﻋﺖ ﻋﻠﻰ ﺃﺫﻧﻚ‪ ،‬ﻭﻏﻤﻚ ﻗﻄﻌﻬﺎ‪ ،‬ﺣﱴ ﻻ ﺗﺴﻤﻊ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ؟ ﰒ ﻗﺎﻝ‪ :‬ﻟﻮ‬
‫ﺃﻥ ﻟﻚ ﻣﻜﻮﻙ ﺁﺫﺍﻥ‪ ،‬ﺇﻳﺶ ﻛﺎﻥ ﻳﻨﻔﻌﻚ ﻣﻊ ﻫﺆﻻﺀ؟ ﻗﺎﻝ‪ :‬ﰒ ﺃﻋﺎﺩﻩ ﺍﳌﺘﻮﻛﻞ ﺇﱃ ﺧﺪﻣﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺩﻋﺎﻩ ﻗﺎﻝ ﻟﻪ‪،‬‬
‫ﻳﺎ ﻋﺒﻴﺪ‪ ،‬ﻋﻠﻰ ﺟﻬﺔ ﺍﳌﺰﺍﺡ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ ﻳﻮﻣﹰﺎ ﻫﻞ ﻟﻚ ﰲ ﺟﺎﺭﻳﺔ ﺃﻫﺒﻬﺎ ﻟﻚ؟ ﻓﺄﻛﱪ ﺫﻟﻚ ﻭﺃﻧﻜﺮﻩ‪ ،‬ﻓﻮﻫﺐ ﻟﻪ ﺟﺎﺭﻳﺔ‪،‬‬
‫ﻳﻘﺎﻝ ﳍﺎ‪ ،‬ﺻﺎﺣﺐ‪ ،‬ﻣﻦ ﺟﻮﺍﺭﻳﻪ‪ ،‬ﺣﺴﻨﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺑﻌﺾ ﺍﳋﺪﻡ ﺭﺩ ﺑﻴﺪﻩ ﻋﻠﻰ ﻓﻤﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺪﻣﻴﻪ‪،‬‬
 ‫ﻓﺼﺪﻉ ﺛﻨﻴﺘﻬﺎ‪ ،‬ﻓﺎﺳﻮﺩﺕ‪ ،‬ﻓﺸﺎﻬﻧﺎ ﺫﻟﻚ ﻋﻨﺪﻩ‪ ،‬ﻭﲪﻞ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﳍﺎ‪ ،‬ﻭﻛﺎﻥ ﺷﻴﺌﹰﺎ ﻛﺜﲑﹰﺍ ﻋﻈﻴﻤﹰﺎ‪.‬‬
‫ﻓﻠﻤﺎ ﻣﺎﺕ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺗﺰﻭﺟﺖ " ﺻﺎﺣﺐ " ﺑﻌﺾ ﺍﻟﻌﻠﻮﻳﲔ‪ ،‬ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﳛﲕ ﺑﻦ ﺍﳌﻨﺠﻢ‪ :‬ﻓﺮﺃﻳﺘﻪ ﰲ ﺍﻟﻨﻮﻡ‬
‫ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﺃﺑﺎ ﻋﻠﻲ ﻣﺎ ﺗﺮﻯ ﺍﻟﻌﺠﺎﺋﺒﺎ؟ ‪ ...‬ﺃﺻﺒﺢ ﺟﺴﻤﻲ ﰲ ﺍﻟﺘﺮﺍﺏ ﻏﺎﺋﺒﹰﺎ‬
‫ﻭﺍﺳﺘﺒﺪﻟﺖ " ﺻﺎﺣﺐ " ﺑﻌﺪﻱ ﺻﺎﺣﺒﺎ ﻭﻣﻦ ﺷﻌﺮ ﺃﰊ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﻳﻜﺎﺗﺐ ﻓﻴﻪ ﻋﻠﻲ ﺑﻦ ﳛﲕ‪:‬‬
‫ﻣﻦ ﻋﺬﻳﺮﻱ ﻣﻦ ﺃﰊ ﺣﺴﻦ ‪ ...‬ﺣﲔ ﳚﻔﻮﱐ ﻭﻳﺼﺮﻣﲏ‬
‫ﻼ ﻭﻛﻨﺖ ﻟﻪ ‪ ...‬ﻛﺎﻣﺘﺰﺍﺝ ﺍﻟﺮﻭﺡ ﺑﺎﻟﺒﺪﻥ‬
‫ﻛﺎﻥ ﱄ ﺧ ﹰ‬
‫ﻓﻮﺷﻰ ﻭﺍﺵ‪ ،‬ﻓﻐﲑﻩ ‪ ...‬ﻭﻋﻠﻴﻪ ﻛﺎﻥ ﳛﺴﺪﱐ‬
‫ﺇﳕﺎ ﻳﺰﺩﺍﺩ ﻣﻌﺮﻓﺔ ‪ ...‬ﺑﻮﺩﺍﺩﻱ ﺣﲔ ﻳﻔﻘﺪﱐ‬

‫ﻗﺎﻝ‪ :‬ﻭﺍﺗﺼﻞ ﺑﻨﺠﺎﺡ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﺃﻥ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﺪﻭﻥ ﻳﺬﻛﺮﻩ ﲝﻀﺮﺓ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻳﺘﻨﺎﺩﺭ ﺑﻪ‪ ،‬ﻓﻠﻘﻴﻪ ﳒﺎﺡ ﻳﻮﻣﹰﺎ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻗﺪ ﺑﻠﻐﲏ ﺫﻛﺮﻙ ﱄ ﺑﻐﲑ ﺍﳉﻤﻴﻞ ﰲ ﺣﻀﺮﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﲢﺐ ﺃﻥ ﺃﻬﻧﻲ ﺇﻟﻴﻪ ﻗﻮﻟﻚ ﺇﺫﺍ‬
‫ﺧﻠﻮﺕ؟‪.‬‬
‫" ﺃﺗﺮﺍﱐ ﺃﺣﺒﻪ ﻭﻗﺪ ﻓﻌﻞ ﰊ ﻣﺎ ﻓﻌﻞ؟ " " ﻭﺍﷲ ﻣﺎ ﻭﺿﻌﺖ ﻳﺪﻱ ﻋﻠﻰ ﺃﺫﱐ‪ ،‬ﺇﻻ ﲡﺪﺩﺕ " " ﻟﻪ ﻋﻨﺪﻱ ﺑﻐﻀﺔ "‬
‫ﻓﻘﺎﻝ ﺍﺑﻦ ﲪﺪﻭﻥ‪ :‬ﺍﻟﻄﻼﻕ ﱄ ﻻﺯﻡ ﺇﻥ ﻛﻨﺖ ﻗﻠﺖ ﻫﺬﺍ ﻗﻂ‪ ،‬ﻭﺍﻣﺮﺃﺗﻪ ﻃﺎﻟﻖ ﺇﻥ ﺫﻛﺮﻩ ﺑﻐﲑ ﻣﺎ ﳛﺒﻪ ﺃﺑﺪﹰﺍ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺃﻇﻦ ﺃﻧﻪ ﺍﳌﻠﻘﺐ ﲝﻤﺪﻭﻥ‪ ،‬ﺧﺎﺩﻡ ﺍﳌﻌﺘﺼﻢ‪ ،‬ﰒ ﺍﻟﻮﺍﺛﻖ ﺑﻌﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺎﺗﺐ ﺍﳌﺘﻮﻛﻞ ﰲ ﺃﻳﺎﻡ‬
‫ﺃﺣﺒﻪ ﺍﻟﻮﺍﺛﻖ‪ ،‬ﻭﺟﺎﺀﻩ ﻣﺮﺓ ﲝﻴﺔ ﻭﺃﺧﺮﺝ ﺭﺃﺳﻬﺎ ﻣﻦ ﻛﻤﻪ‪ ،‬ﺗﻌﺮﻳﻀﹰﺎ ﺑﺄﳕﻪ ﺷﺠﺎﻉ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻳﻌﺠﺐ ﺍﻟﻮﺍﺛﻖ‪.‬‬
‫ﻭﳌﺎ ﻣﺎﺕ ﺍﻟﻮﺍﺛﻖ ﻧﺎﺩﻡ ﲪﺪﻭﻥ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﺃﻣﺮ ﺍﳌﺘﻮﻛﻞ ﺑﺈﺣﻀﺎﺭ ﻓﺮﻳﺪﺓ ﺟﺎﺭﻳﺔ ﺃﺧﻴﻪ‬
‫ﺍﻟﻮﺍﺛﻖ‪ ،‬ﻓﺄﺣﻀﺮﺕ ﻣﻜﺮﻫﺔ‪ ،‬ﻭﺩﻓﻊ ﺇﻟﻴﻬﺎ ﻋﻮﺩ‪ ،‬ﻓﻐﻨﺖ ﻏﻨﺎﺀ ﻛﺎﻟﻨﺪﺑﺔ‪ ،‬ﻓﻐﻀﺐ ﺍﳌﺘﻮﻛﻞ ﻭﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻐﲏ ﻏﻨﺎﺀ‪،‬‬
‫ﻓﻐﻨﺖ ﺑﺘﺤﺰﻥ ﻭﺷﺠﻰ‪ ،‬ﻓﺰﺍﺩ ﺫﻟﻚ ﰲ ﻃﻴﺐ ﻏﻨﺎﺋﻬﺎ ﻓﻮﺟﻢ ﲪﺪﻭﻥ ﻟﻠﺮﻗﺔ ﺍﻟﱵ ﺗﺪﺍﺧﻠﺘﻪ‪ ،‬ﻓﻐﻀﺐ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻭﺭﺃﻯ‬
‫ﺃﻧﻪ ﻓﻌﻞ ﺫﻟﻚ ﺑﺴﺒﺐ ﺃﺧﻴﻪ ﺍﻟﻮﺍﺛﻖ ﺣﺰﻧﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺒﻐﺾ ﻛﻞ ﻣﻦ ﻣﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﻣﺮ ﺑﻨﻔﻴﻪ ﺇﱃ ﺍﻟﺴﻨﺪ‪ ،‬ﻭﺿﺮﺑﻪ‬
‫ﺛﻠﺜﻤﺎﺋﺔ ﺳﻮﻁ‪ ،‬ﻓﺴﺄﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻀﺮﺏ ﻣﻦ ﻓﻮﻕ ﺍﻟﺜﻴﺎﺏ ﻟﻀﻌﻔﻪ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺄﺟﻴﺐ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺃﻗﺎﻡ ﻣﻨﻔﻴﹰﺎ‬
‫ﺛﻼﺙ ﺳﻨﲔ‪.‬‬
‫ﻭﺗﺰﻭﺝ ﺍﳌﺘﻮﻛﻞ ﻓﺮﻳﺪﺓ‪ ،‬ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﻮﻟﺪﺕ ﻟﻪ ﺍﺑﻨﻪ ﺃﺑﺎ ﺍﳊﺴﻦ‪.‬‬
‫ﻭﺣﺪﺙ ﲪﺪﻭﻥ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﺩﻋﺎﱐ ﺍﳌﻌﺘﺼﻢ ﻳﻮﻣﹰﺎ ﻓﺪﺧﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﰲ ﺑﻌﺾ ﳎﺎﻟﺴﻪ‪ ،‬ﻭﺇﱃ ﺟﻨﺒﻪ ﺑﺎﺏ‬
‫ﺻﻐﲑ‪ ،‬ﻓﺤﺎﺩﺛﺘﻪ ﻣﻠﻴﹰﺎ ﺇﱃ ﺃﻥ ﺭﺃﻳﺖ ﺍﻟﺒﺎﺏ ﻗﺪ ﺣﺮﻙ‪ ،‬ﻭﺧﺮﺟﺖ ﻣﻨﻪ ﺟﺎﺭﻳﺔ ﺑﻴﻀﺎﺀ‪ ،‬ﻣﻘﺪﻭﺩﺓ‪ ،‬ﺣﺴﻨﺔ ﺍﻟﻮﺟﻪ‪،‬‬
‫ﻭﺑﻴﺪﻫﺎ ﺭﻃﻞ‪ ،‬ﻭﻋﻠﻰ ﻋﻨﻘﻬﺎ ﻣﻨﺪﻳﻞ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﺮﻃﻞ ﻣﻦ ﻳﺪﻫﺎ ﻓﺸﺮﺑﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﺧﺮﺝ ﻳﺎ ﲪﺪﻭﻥ‪ ،‬ﻓﺨﺮﺟﺖ‪ ،‬ﻓﻜﻨﺖ‬
‫ﰲ ﺩﻫﻠﻴﺰ ﺍﳊﺠﺮﺓ‪ ،‬ﻓﻠﻢ ﺃﻟﺒﺚ ﺃﻥ ﺩﻋﺎﱐ‪ ،‬ﻓﺪﺧﻠﺖ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺣﺎﻟﻪ‪ ،‬ﻓﺤﺎﺩﺛﺘﻪ ﻣﻠﻴﺎﹰ‪ ،‬ﰒ ﺣﺮﻙ ﺫﻟﻚ ﺍﻟﺒﺎﺏ‪،‬‬
‫ﻓﺨﺮﺟﺖ ﺟﺎﺭﻳﺔ‪ ،‬ﻛﺄﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﲰﺮﺍﺀ ﺭﻗﻴﻘﺔ ﺍﻟﻠﻮﻥ‪ ،‬ﺑﻴﺪﻫﺎ ﺭﻃﻞ‪ ،‬ﻓﺄﺧﺬﻩ ﻭﺷﺮﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﺭﺟﻊ‬
‫ﺇﱃ ﻣﻜﺎﻧﻚ‪ ،‬ﻓﺨﺮﺟﺖ‪ ،‬ﻓﻠﺒﺜﺖ ﺳﺎﻋﺔ ﻫﻨﺎﻙ‪ ،‬ﰒ ﺩﻋﺎﱐ‪ ،‬ﻓﺄﺗﻴﺘﻪ ﻭﺣﺎﺩﺛﺘﻪ ﺳﺎﻋﺔ‪ ،‬ﻭﺣﺮﻙ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺨﺮﺟﺖ ﺃﺣﺴﻦ‬
‫ﺍﻟﺜﻼﺙ‪ ،‬ﺑﻴﺪﻫﺎ ﺭﻃﻞ‪ ،‬ﻭﻣﻌﻬﺎ ﻣﻨﺪﻳﻞ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﺮﻃﻞ ﻓﺸﺮﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﺭﺟﻊ ﺇﱃ ﻣﻜﺎﻧﻚ‪ ،‬ﻓﺨﺮﺟﺖ‪ ،‬ﻓﻠﺒﺜﺖ ﺳﺎﻋﺔ‪،‬‬
‫ﰒ ﺩﻋﺎﱐ‪ ،‬ﻓﺪﺧﻠﺖ‪ :‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﺗﻌﺮﻑ ﻫﺆﻻﺀ؟ ﻗﻠﺖ‪ :‬ﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﺃﻋﺮﻑ ﺃﺣﺪﹰﺍ ﳑﻦ ﻫﻮ ﺩﺍﺧﻞ ﺩﺍﺭ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﺣﺪﺍﻫﻦ ﺍﺑﻨﺔ ﺑﺎﺑﻚ ﺍﳋﺮﻣﻲ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺍﺑﻨﺔ ﺍﳌﺎﺯﻳﺎﺭ ﺃﻭ " ﺍﳌﺎﺯﻳﺎﻥ " ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﺍﺑﻨﺔ ﺑﻄﺮﻳﻖ ﻋﻤﻮﺭﻳﺔ‪،‬‬
‫ﺍﻓﺘﺮﻋﺘﻬﻦ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻫﺬﺍ ﻬﻧﺎﻳﺔ ﺍﳌﻠﻚ ﻳﺎ ﲪﺪﻭﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﲪﺪﻭﻥ‪ ،‬ﻓﺬﻛﺮ ﺟﺤﻈﺔ ﺃﻥ ﻣﻮﻟﺪﻩ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺗﻮﰲ ﺑﺒﻐﺪﺍﺩ ﰲ ﺭﻣﻀﺎﻥ ﺳﻨﺔ‬
‫ﺗﺴﻊ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻧﺎﺩﻡ ﺍﳌﻌﺘﻤﺪ‪ ،‬ﻭﺧﺺ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺛﻘﺎﺗﻪ ﺍﳌﺘﻘﺪﻣﲔ ﻋﻨﺪﻩ‪ ،‬ﻭﻟﻪ ﻣﻌﻪ ﺃﺧﺒﺎﺭ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﺑﻮ ﺍﻟﻌﺒﻴﺲ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﺪﻭﻥ‪ ،‬ﺃﺣﺪ ﺍﳌﺸﻬﻮﺭﻳﻦ ﲜﻮﺩﺓ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﺼﻨﻌﺔ ﻓﻴﻪ‪ ،‬ﻭﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ‬
‫ﺍﻟﻌﺒﻴﺲ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﺠﻤﻟﻴﺪﻳﻦ ﰲ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻭﺷﺠﺎﺀ ﺍﻟﺼﻮﺕ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﳌﻌﺮﻭﻓﻮﻥ ﲟﻨﺎﺩﻣﺔ ﺍﳋﻠﻔﺎﺀ ﻣﻦ ﺑﲏ ﲪﺪﻭﻥ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ‪ :‬ﺃﻥ ﺍﺑﻦ ﲪﺪﻭﻥ ﺍﻟﻨﺪﱘ ﺣﺪﺛﻪ‪ :‬ﺃﻥ ﺍﻟﻮﺍﺛﻖ ﺑﺎﷲ ﺑﺴﻂ ﺟﻼﺳﻪ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺃﻻ ﻳﻨﻘﺒﻀﻮﺍ ﰲ‬
‫ﳎﻠﺴﻪ‪ ،‬ﻭﺃﻥ ﳚﺮﻭﺍ ﺍﻟﻨﺎﺩﺭﺓ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﻏﲑ ﳏﺘﺸﻤﲔ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻖ ﻭﻗﻮﻋﻬﺎ ﻋﻠﻴﻪ ﺍﺣﺘﻤﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻌﱪﻧﺎ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻣﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﻴﲏ ﺍﻟﻮﺍﺛﻖ ﻧﻜﺘﺔ ﺑﻴﺎﺽ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ‪ ،‬ﺃﻧﺸﺪ ﺍﻟﻮﺍﺛﻖ ﺃﺑﻴﺎﺕ‬
‫ﺃﰊ ﺣﻴﺔ ﺍﻟﻨﻤﲑﻱ‪:‬‬
‫ﻧﻈﺮﺕ ﻛﺄﱐ ﻣﻦ ﻭﺭﺍﺀ ﺯﺟﺎﺟﺔ ‪ ...‬ﺇﱃ ﺍﻟﺪﺍﺭ ﻣﻦ ﻣﺎﺀ ﺍﻟﺼﺒﺎﺑﺔ ﺃﻧﻈﺮ‬

‫ﻓﻘﻠﺖ‪ :‬ﻭﺇﱃ ﻏﲑ ﺍﻟﺪﺍﺭ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻓﺘﺒﺴﻢ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻮﺯﻳﺮﻩ‪ :‬ﻗﺪ ﻗﺎﺑﻠﲏ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﲟﺎ ﻻ ﺃﻃﻴﻖ ﺃﻥ ﺃﻧﻈﺮﺇﻟﻴﻪ‬
‫ﺑﻌﺪﻫﺎ‪ .‬ﻓﺎﻧﻈﺮ ﻛﻢ ﻣﺒﻠﻎ ﺟﺎﺭﻳﻪ ﻭﺟﺮﺍﻳﺘﻪ‪ ،‬ﻭﺃﺭﺯﺍﻗﻪ ﻭﺻﻼﺗﻪ‪ ،‬ﻓﺎﲨﻌﻬﺎ‪ ،‬ﻭﺃﻗﻄﻌﻪ ﻬﺑﺎ ﺇﻗﻄﺎﻋﹰﺎ ﺑﺎﻷﻫﻮﺍﺯ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺇﻟﻴﻬﺎ‬
‫ﻟﻴﺒﻌﺪ ﻋﻦ ﻧﺎﻇﺮﻱ‪ ،‬ﻓﻔﻌﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﺧﺮﺟﺖ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺗﺒﻴﻎ ﰊ ﺍﻟﺪﻡ‪ ،‬ﻓﺎﻟﺘﻤﺴﺖ ﺣﺠﺎﻣﹰﺎ ﻛﺎﻥ ﰲ ﺧﺪﻣﱵ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﱂ‬
‫ﳜﺮﺝ ﰲ ﺍﻟﺼﺤﺒﺔ ﻟﻌﻠﺔ ﳊﻘﺘﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺍﻟﺘﻤﺴﻮﺍ ﺣﺠﺎﻣﹰﺎ ﻧﻈﻴﻔﹰﺎ ﺣﺎﺫﻗﺎﹰ‪ ،‬ﻭﺗﻘﺪﻣﻮﺍ ﺇﻟﻴﻪ ﺑﻘﻠﺔ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺗﺮﻙ‬
‫ﺍﻻﻧﺒﺴﺎﻁ‪ ،‬ﻓﺄﺗﻮﱐ ﺑﺸﻴﺦ ﺣﺴﻦ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻟﻨﻈﺎﻓﺔ ﻭﻃﻴﺐ ﺍﻟﺮﻳﺢ‪ ،‬ﻓﺠﻠﺲ ﺑﲔ ﻳﺪﻱ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻐﻼﻡ ﺍﳌﺮﺁﺓ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺃﺧﺬ ﰲ ﺇﺻﻼﺡ ﻭﺟﻬﻲ‪ ،‬ﻗﻠﺖ ﻟﻪ‪ :‬ﺍﺗﺮﻙ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﺍﺣﺬﻑ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﻋﺪﻝ ﻫﺬﻩ ﺍﻟﺸﻌﺮﺍﺕ‪،‬‬
‫ﻭﺳﺮﺡ ﻫﺬﺍ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﺃﻃﻠﺖ ﺍﻟﻜﻼﻡ ﻭﻫﻮ ﺳﺎﻛﺖ‪ ،‬ﻓﻠﻤﺎ ﻗﻌﺪ ﻟﻠﺤﺠﺎﻣﺔ‪ ،‬ﻗﻠﺖ ﻟﻪ‪ :‬ﺍﺷﺮﻁ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﺍﺛﻨﱵ‬
‫ﻋﺸﺮﺓ ﺷﺮﻃﺔ‪ ،‬ﻭﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺷﺮﻃﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﻡ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﺃﻗﻞ ﻣﻨﻪ ﰲ ﺍﻷﳝﻦ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻜﺒﺪ ﰲ ﺍﻷﳝﻦ‪ ،‬ﻭﺍﳊﺮﺍﺭﺓ ﻫﻨﺎﻙ ﺃﻭﻓﺮ‪ ،‬ﻭﺍﻟﺪﻡ ﺃﻏﺰﺭ‪ ،‬ﻓﺈﺫﺍ ﺯﺩﺕ ﰲ ﺷﺮﻁ ﺍﻷﳝﻦ‪ ،‬ﺍﻋﺘﺪﻝ ﺧﺮﻭﺝ ﺍﻟﺪﻡ ﻣﻦ‬
‫ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻓﻔﻌﻞ‪ ،‬ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﺳﺎﻛﺖ‪ ،‬ﻓﻌﺠﺒﺖ ﻣﻦ ﺻﻤﺘﻪ‪ ،‬ﻭﻗﻠﺖ ﻟﻠﻐﻼﻡ‪ :‬ﺍﺩﻓﻊ ﺇﻟﻴﻪ ﺩﻳﻨﺎﺭﺍﹰ‪ ،‬ﻓﺪﻓﻌﻪ ﺇﻟﻴﻪ‪،‬‬
‫ﻓﺮﺩﻩ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺍﺳﺘﻘﻠﻪ‪ ،‬ﻭﻟﻌﻤﺮﻱ ﺇﻥ ﺍﻟﻌﻴﻮﻥ ﺇﱃ ﻣﺜﻠﻲ ﳑﺘﺪﺓ‪ ،‬ﻭﺍﻟﻈﻤﻊ ﻣﺴﺘﺤﻜﻢ ﰲ ﻧﺪﱘ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻭﺻﺎﺣﺐ‬
‫ﺇﻗﻄﺎﻋﻪ‪ ،‬ﺃﻋﻄﻪ ﺩﻳﻨﺎﺭﹰﺍ ﺁﺧﺮ‪ ،‬ﻓﻔﻌﻞ‪ ،‬ﻓﺮﺩﳘﺎ ﻭﺃﰉ ﺃﻥ ﻳﺄﺧﺬﳘﺎ‪ ،‬ﻓﺎﻏﺘﻈﺖ ﻭﻗﻠﺖ‪ - :‬ﻗﺒﺤﻚ ﺍﷲ‪ - ،‬ﺃﻧﺖ ﺣﺠﺎﻡ‬
‫ﺳﻮﺍﺩ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﻦ ﳚﻠﺲ ﺑﲔ ﻳﺪﻳﻚ ﻳﺪﻓﻊ ﻟﻚ ﻧﺼﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﺃﻧﺖ ﺗﺴﺘﻘﻞ ﻣﺎ ﺩﻓﻌﺖ ﺇﻟﻴﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻭﺣﻘﻚ ﻣﺎ‬
‫ﺭﺩﺩﻬﺗﺎ ﺍﺳﺘﻘﻼﻻﹰ‪ ،‬ﻭﻟﻜﻦ ﳓﻦ ﺃﻫﻞ ﺻﻨﺎﻋﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﻧﺖ ﺃﺣﺬﻕ ﻣﲏ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﻟﲑﺍﱐ ﻭﺃﻧﺎ ﺁﺧﺬ ﻣﻦ ﺃﻫﻞ‬
‫ﺻﻨﺎﻋﱵ ﺃﺟﺮﺓ ﺃﺑﺪﺍﹰ‪ ،‬ﻓﺄﺧﺠﻠﲏ ﻭﺍﻧﺼﺮﻑ ﻭﱂ ﻳﺄﺧﺬ ﺷﻴﺌﹰﺎ‪.‬‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ‪ ،‬ﺧﺮﺟﺖ ﳌﺜﻞ ﻣﺎ ﺧﺮﺟﺖ ﺇﻟﻴﻪ ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺍﺣﺘﺠﺖ ﺇﱃ ﻧﻘﺺ ﺍﻟﺪﻡ‪ ،‬ﻓﻘﻠﺖ‬
‫ﻟﻐﻼﻣﻲ‪ :‬ﺍﺫﻫﺐ ﻓﺠﺌﻨﺎ ﺑﺬﻟﻚ ﺍﳊﺠﺎﻡ‪ ،‬ﻓﻘﺪ ﻋﺮﻑ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﻗﺪ ﺍﻧﺼﺮﻑ ﺗﻠﻚ ﺍﻟﺪﻓﻌﺔ ﻭﱂ ﻳﺄﺧﺬ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻟﻌﻠﻪ ﻗﺪ‬
‫ﻧﺴﻴﻬﺎ‪ ،‬ﻓﻴﻘﻊ ﺑﺮﻧﺎ ﻣﻨﻪ ﻋﻠﻰ ﺣﺎﺟﺔ ﻣﻨﻪ ﺇﻟﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﺟﻠﺲ ﺑﲔ ﻳﺪﻱ‪ ،‬ﻭﺃﺻﻠﺢ ﻭﺟﻬﻲ ﺍﻹﺻﻼﺡ ﺍﻟﺬﻱ ﻛﻨﺖ‬
 ‫ﺃﻭﻗﻔﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺣﺠﻤﲏ ﺃﺣﺴﻦ ﺣﺠﺎﻣﺔ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ‪ ،‬ﻗﻠﺖ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﺃﻧﺖ ﺻﺎﻧﻊ ﺳﻮﺍﺩ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ ﻟﻚ ﻫﺬﺍ‬
‫ﺍﳊﺬﻕ ﻬﺑﺬﻩ ﺍﻟﺼﻨﻌﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻭﺣﻘﻚ ﻣﺎ ﻛﻨﺖ ﺃﺣﺴﻦ ﻣﻦ ﻫﺬﺍ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﺣﺠﺎﻡ ﺍﳋﻠﻴﻔﺔ ﺍﺟﺘﺎﺯ ﺑﻨﺎ ﻬﺑﺬﺍ ﺍﳌﻮﺿﻊ‬
‫ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﺎﺿﻲ‪ ،‬ﻓﺘﻌﻠﻤﺖ ﻣﻨﻪ ﻫﺬﺍ‪ ،‬ﻓﻀﺤﻜﺖ ﻣﻨﻪ‪ ،‬ﻭﺃﻣﺮﺕ ﻟﻪ ﺑﺜﻼﺛﲔ ﺩﻳﻨﺎﺭﺍﹰ‪ ،‬ﻣﻊ ﻣﺎ ﰎ ﻟﻪ ﻣﻦ ﻣﻌﺎﺭﻳﺾ ﻛﻼﻣﻪ‬
‫ﰲ ﺍﻟﺪﻓﻌﺘﲔ ﲨﻴﻌﹰﺎ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﺟﺤﻈﺔ ﰲ ﺃﻣﺎﻟﻴﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻳﺮﺛﻲ ﲪﺪﻭﻥ ﺍﻟﻨﺪﱘ‪ ،‬ﻛﺬﺍ ﻗﺎﻝ‪ ،‬ﻭﱂ ﻳﻌﻴﻨﻪ‪:‬‬
‫ﺃﻳﻌﺬﺏ ﻣﻦ ﺑﻌﺪ ﺍﺑﻦ ﲪﺪﻭﻥ ﻣﺸﺮﺏ ‪ ...‬ﻟﻘﺪ ﻛﺪﺭﺕ ﺑﻌﺪ ﺍﻟﺼﻔﺎﺀ ﺍﳌﺸﺎﺭﺏ؟‬
‫ﺃﺻﺒﻨﺎ ﺑﻪ ﻓﺎﺳﺘﺄﺳﺪ ﺍﻟﻀﺒﻊ ﺑﻌﺪﻩ ‪ ...‬ﻭﺩﺏ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻧﺎﺱ ﻋﻘﺎﺭﺏ‬
‫ﻭﻗﻄﺐ ﻭﺟﻪ ﺍﻟﺪﻫﺮ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ‪ ...‬ﻓﻤﻦ ﺃﻱ ﻭﺟﻪ ﺟﺌﺘﻪ ﻓﻬﻮ ﻗﺎﻃﺐ‬
‫ﲟﻦ ﺃﰿ ﺍﻟﺒﺎﺏ ﺍﻟﺸﺪﻳﺪ ﺣﺠﺎﺑﻪ ‪ ...‬ﺇﺫﺍ ﺍﺯﺩﲪﺖ ﻳﻮﻣﹰﺎ ﻋﻠﻴﻪ ﺍﳌﻮﺍﻛﺐ؟‬
‫ﲟﻦ ﺃﺑﻠﻎ ﺍﻟﻐﺎﻳﺎﺕ‪ ،‬ﺃﻡ ﻣﻦ ﲜﺎﻫﻪ ‪ ...‬ﺃﻧﺎﻝ ﻭﺃﺣﻮﻱ ﻛﻞ ﻣﺎ ﺃﻧﺎ ﻃﺎﻟﺐ؟؟‬
‫ﻓﺄﺻﺒﺤﺖ ﺣﻠﻒ ﺍﻟﺒﻴﺖ‪ ،‬ﺧﻠﻒ ﺟﺪﺍﺭﻩ ‪ ...‬ﻭﺑﺎﻷﻣﺮ ﻣﲏ ﻳﺴﺘﻌﻴﺬ ﺍﻟﻨﺠﺎﺋﺐ‬
‫ﻭﻗﺎﻝ ﺟﺤﻈﺔ ﰲ ﺃﰊ ﺟﻌﻔﺮ ﺑﻦ ﲪﺪﻭﻥ‪ ،‬ﻭﻻ ﺃﻋﺮﻓﻪ ﺇﻻ ﺃﻧﻪ ﻛﺬﺍ‪ ،‬ﺃﻭﺭﺩﻩ ﰲ ﺃﻣﺎﻟﻴﻪ‪:‬‬
‫ﺃﺑﺎ ﺟﻌﻔﺮ ﻻ ﺗﻨﺎﻝ ﺍﻟﻌﻼ ‪ ...‬ﺑﺘﻴﻬﻚ ﰲ ﺍﺠﻤﻟﻠﺲ ﺍﳊﺎﺷﺪ‬
‫ﻭﻻ ﺑﻐﻼﻡ ﻛﺒﺪﺭ ﺍﻟﺘﻤﺎ ‪ ...‬ﻡ ﺭﻛﺐ ﰲ ﻏﺼﻦ ﻣﺎﺋﺪ‬
‫ﻭﻻ ﺑﺎﺯﻳﺎﺭ ﺇﺫﺍ ﻣﺎ ﺃﺕ ‪ ...‬ﺍﻙ ﳜﻄﺮ ﺑﺎﻟﺬﺭ ﻭﺍﻟﺼﺎﺋﺪ‬
‫ﻓﻜﻴﻒ ﻭﻣﺎﻟﻚ ﻣﻦ ﺷﺎﻛﺮ ‪ ...‬ﻭﻛﻴﻒ ﻭﻣﺎﻟﻚ ﻣﻦ ﺣﺎﻣﺪ؟؟‬
‫ﺃﺗﺬﻛﺮ ﺇﺫ ﺃﻧﺖ ﲢﺖ ﺍﻟﺰﻣﺎ ‪ ...‬ﻥ ﻭﺣﻴﺪ ﺑﻼ ﺩﺭﻫﻢ ﻭﺍﺣﺪ؟‬
‫ﻭﲢﺪﺙ ﺟﺤﻈﺔ ﰲ ﺃﻣﺎﻟﻴﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﲪﺪﻭﻥ‪ :‬ﺣﺴﺒﺖ ﻣﺎ ﻭﺻﻠﲏ ﺑﻪ ﺍﳌﺘﻮﻛﻞ ﰲ ﻣﺪﺓ ﺧﻼﻓﺘﻪ‪،‬‬
‫ﻭﻫﻲ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺳﻨﺔ ﻭﺷﻬﻮﺭ‪ ،‬ﻓﻮﺟﺪﺗﻪ ﺳﺘﲔ ﺃﻟﻔﹰﺎ ﻭﺛﻼﲦﺎﺋﺔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻧﻈﺮﺕ ﻓﻴﻤﺎ ﻭﺻﻠﲏ ﺑﻪ ﺍﳌﺴﺘﻌﲔ ﰲ‬
‫ﻣﺪﺓ ﺧﻼﻓﺘﻪ‪ ،‬ﻭﻫﻲ ﺛﻼﺙ ﺳﻨﲔ ﻭﻧﻴﻒ‪ ،‬ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﳑﺎ ﻭﺻﻠﲏ ﺑﻪ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﰒ ﺧﻠﻊ ﺍﳌﺴﺘﻌﲔ‪ ،‬ﻭﺣﺪﺭ ﺇﱃ‬
‫ﻭﺍﺳﻂ‪ ،‬ﻭﻣﻨﻊ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺇﻻ ﺍﻟﻘﻮﺕ‪ ،‬ﻓﺎﺷﺘﻬﻰ ﻧﺒﻴﺬﺍﹰ‪ ،‬ﻓﺨﺮﺟﺖ ﺩﺍﻳﺘﻪ ﺇﱃ ﺃﻫﻞ ﻭﺍﺳﻂ‪ ،‬ﻓﺘﺸﻜﺖ ﺫﻟﻚ ﺇﻟﻴﻬﻢ‪،‬‬
‫ﻓﻘﺎﻝ ﳍﺎ ﺭﺟﻞ ﻣﻦ ﺍﻟﺘﺠﺎﺭ‪ :‬ﻟﻪ ﻋﻨﺪﻱ ﻛﻞ ﻳﻮﻡ ﲬﺴﺔ ﺃﺭﻃﺎﻝ ﻧﺒﻴﺬ ﺩﻭﺷﺎﺏ‪ ،‬ﻓﻜﺎﻧﺖ ﲤﻀﻲ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﻳﻮﻡ‬
‫ﻓﺘﺠﻴﺌﻪ ﺑﻪ ﺳﺮﺍﹰ‪ ،‬ﺇﱃ ﺃﻥ ﲪﻞ ﻣﻦ ﻭﺍﺳﻂ‪ ،‬ﻓﻘﺘﻞ ﺑﺎﻟﻘﺎﻃﻮﻝ‪:‬‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﻋﺎﺻﻢ‬

‫ﺍﻟﻠﺆﻟﺆﻱ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻭﻣﻦ ﳓﺎﺓ ﺍﻟﻘﲑﻭﺍﻥ ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻨﻘﺎﺩ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻭﺍﻟﻐﺮﻳﺐ ﻭﺍﻟﻨﺤﻮ ﻭﺍﳊﻔﻆ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺸﺮﺡ ﺃﻛﺜﺮ ﺩﻭﺍﻭﻳﻦ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺳﻨﺔ ﲦﺎﱐ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ ﻭﻟﻪ ﺳﺖ ﻭﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﳌﻼﺯﻣﺔ ﻷﰊ ﳏﻤﺪ‬
‫ﺍﳌﻜﻔﻮﻑ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﻋﻨﻪ ﺃﺧﺬ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺩﻗﹰﺎ ﰲ ﻋﻠﻤﻪ ﻭﺑﻴﺎﻧﻪ ﳌﺎ ﻳﺴﺄﻝ ﻋﻨﻪ‪ ،‬ﻭﻟﻪ ﺗﺄﻟﻴﻒ ﰲ ﺍﻟﻀﺎﺩ ﻭﺍﻟﻈﺎﺀ ﺣﺴﻦ‬
‫ﺑﲔ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﳎﻴﺪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻣﻮﺳﺮﺍﹰ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﳝﺪﺡ ﺃﺣﺪﹰﺍ ﲟﺠﺎﺯﺍﺓ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺸﻌﺮ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ‪،‬‬
‫ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
 ‫ﺃﻳﺎ ﻃﻠﻞ ﺍﳊﻲ ﺍﻟﺬﻳﻦ ﲢﻤﻠﻮﺍ ‪ ...‬ﺑﻮﺍﺩﻱ ﺍﻟﻐﻀﺎ‪ ،‬ﻛﻴﻒ ﺍﻷﺣﺒﺔ ﻭﺍﳊﺎﻝ‬
‫ﻭﻛﻴﻒ ﻗﻀﻴﺐ ﺍﻟﺒﺎﻥ ﻭﺍﻟﻘﻤﺮ ﺍﻟﺬﻱ ‪ ...‬ﺑﻮﺟﻨﺘﻪ ﻣﺎﺀ ﺍﳌﻼﺣﺔ ﺳﻴﺎﻝ‬
‫ﻛﺄﻥ ﱂ ﺗﺪﺭ ﻣﺎ ﺑﻴﻨﻨﺎ ﺫﻫﺒﻴﺔ ‪ ...‬ﻋﺒﲑﻳﺔ ﺍﻷﻧﻔﺎﺱ ﻋﺬﺭﺍﺀ ﺳﻠﺴﺎﻝ‬
‫ﻭﱂ ﺃﺗﻮﺳﺪ ﻧﺎﻋﻤﹰﺎ ﺑﻄﻦ ﻛﻔﻪ ‪ ...‬ﻭﱂ ﳛﻮ ﺟﺴﻤﻴﻨﺎ ﻣﻊ ﺍﻟﻠﻴﻞ ﺳﺮﺑﺎﻝ‬
‫ﻓﺒﺎﻧﺖ ﺑﻪ ﻋﲏ ﻭﱂ ﺃﺩﺭ ﺑﻐﺘﺔ ‪ ...‬ﻃﻮﺍﺭﻕ ﺻﺮﻑ ﺍﻟﺒﲔ‪ ،‬ﻭﺍﻟﺒﲔ ﻣﻐﻴﺎﻝ‬
‫ﻓﻠﻤﺎ ﺍﺳﺘﻘﻠﺖ ﻇﻌﻬﻢ ﻭﺣﺪﻭﺟﻬﻢ ‪ ...‬ﺩﻋﻮﺕ‪ ،‬ﻭﺩﻣﻊ ﺍﻟﻌﲔ ﰲ ﺍﳋﺪ ﻫﻄﺎﻝ‬
‫ﺣﺮﻣﺖ ﻣﻨﺎﻳﺎ ﻣﻨﻚ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺫﺍ ﺍﻟﺬﻱ ‪ ...‬ﺗﻘﻮﻟﻪ ﺍﻟﻮﺍﺷﻮﻥ ﻋﲏ ﻛﻤﺎ ﻗﺎﻟﻮﺍ‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻷﺧﲑ ﺗﻀﻤﲔ ﻣﻦ ﺃﺑﻴﺎﺕ ﳍﺎ ﻗﺼﺔ ﺃﻧﺎ ﺫﺍﻛﺮﻫﺎ‪.‬‬
‫ﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﳋﻠﻴﺠﻲ‪ ،‬ﺍﺑﻦ‬
‫ﺃﺧﺖ ﻋﻠﻮﻳﺔ ﺍﳌﻐﲏ‪ ،‬ﻭﻛﺎﻥ ﺗﻴﺎﻫﹰﺎ ﺻﻠﻔﺎﹰ‪ ،‬ﻓﺘﻘﻠﺪ ﰲ ﺧﻼﻓﺔ ﺍﻷﻣﲔ ﻗﻀﺎﺀ ﺍﻟﺸﺮﻗﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﳚﻠﺲ ﺇﱃ ﺃﺳﻄﻮﺍﻧﺔ ﻣﻦ‬
‫ﺃﺳﺎﻃﲔ ﺍﳉﺎﻣﻊ‪ ،‬ﻓﻴﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﲜﻤﻴﻊ ﺑﺪﻧﻪ ﻭﻻ ﻳﺘﺤﺮﻙ‪ ،‬ﻓﺈﺫﺍ ﺗﻘﺪﻡ ﺇﻟﻴﻪ ﺍﳋﺼﻤﺎﻥ ﺃﻗﺒﻞ ﻋﻠﻴﻬﻤﺎ ﲜﻤﻴﻊ ﺟﺴﺪﻩ‪،‬‬
‫ﻭﺗﺮﻙ ﺍﻻﺳﺘﻨﺎﺩ‪ ،‬ﺣﱴ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﰒ ﻳﻌﻮﺩ ﳊﺎﻟﻪ‪ ،‬ﻭﻋﻤﺪ ﺑﻌﺾ ﺍﺠﻤﻟﺎﻥ ﺇﱃ ﺭﻗﻌﺔ ﻣﻦ ﺍﻟﺮﻗﺎﻉ ﺍﻟﱵ ﻳﻜﺘﺐ ﻓﻴﻬﺎ‬
‫ﺍﻟﺪﻋﺎﻭﻱ‪ ،‬ﻓﺄﻟﺼﻘﻬﺎ ﰲ ﻣﻮﺿﻊ ﺩﻧﻴﺘﻪ ﺑﺎﻟﺪﺑﻖ ﻓﻠﻤﺎ ﺟﻠﺲ ﺍﳋﻠﻴﺠﻲ ﺇﱃ ﺍﻟﺴﺎﺭﻳﺔ‪ ،‬ﻭﲤﻜﻦ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﻘﺪﻡ ﺇﻟﻴﻪ‬
‫ﺍﳋﺼﻮﻡ‪ ،‬ﻭﺃﻗﺒﻞ ﺇﻟﻴﻬﻢ ﲜﻤﻴﻊ ﺟﺴﺪﻩ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻳﻔﻌﻞ‪ ،‬ﺍﻧﻜﺸﻒ ﺭﺃﺳﻪ‪ ،‬ﻭﺑﻘﻴﺖ ﺍﻟﺪﻧﻴﺔ ﻣﻮﺿﻌﻬﺎ ﻣﺼﻠﻮﺑﺔ‬
‫ﻣﻠﺘﺼﻘﺔ‪ ،‬ﻓﻘﺎﻡ ﺍﳋﻠﻴﺠﻲ ﻣﻐﻀﺒﺎﹰ‪ ،‬ﻭﻋﻠﻢ ﺃﻬﻧﺎ ﺣﻴﻠﺔ ﻋﻠﻴﻪ ﻭﻗﻌﺖ‪ ،‬ﻓﻐﻄﻰ ﺭﺃﺳﻪ ﺑﻄﻴﻠﺴﺎﻧﻪ ﻭﺗﺮﻛﻬﺎ ﻣﻜﺎﻬﻧﺎ‪ ،‬ﺣﱴ ﺟﺎﺀ‬
‫ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻓﺄﺧﺬﻫﺎ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺾ ﺷﻌﺮﺍﺀ ﻋﺼﺮﻩ‪:‬‬
‫ﺇﻥ ﺍﳋﻠﻴﺠﻲ ﻣﻦ ﺗﺘﺎﻳﻬﻪ ‪ ...‬ﺃﺛﻘﻞ ﺑﺎﺩ ﻟﻨﺎ ﺑﻄﻠﻌﺘﻪ‬
‫ﻣﺎﺗﻴﻪ ﺫﻱ ﳔﻮﺓ ﻣﻨﺎﺳﺒﺔ ‪ ...‬ﺑﲔ ﺃﺧﺎﻭﻳﻨﻪ ﻭﻗﺼﻌﺘﻪ‬
‫ﻳﺼﺎﱀ ﺍﳋﺼﻢ ﻣﻦ ﳜﺎﺻﻤﻪ ‪ ...‬ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﳉﻮﺭ ﰲ ﻗﻀﻴﺘﻪ‬
‫ﻟﻮ ﱂ ﺗﺪﻳﻘﻪ ﻛﻒ ﻗﺎﻧﺼﻪ ‪ ...‬ﻟﻄﺎﺭ ﻓﻴﻬﺎ ﻋﻠﻰ ﺭﻋﻴﺘﻪ‬
‫ﻭﺍﺷﺘﻬﺮﺕ ﺍﻷﺑﻴﺎﺕ ﻭﺍﻟﻘﺼﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻋﻤﻞ ﳍﺎ ﻋﻠﻮﻳﺔ ﺣﻜﺎﻳﺔ ﺃﻋﻄﺎﻫﺎ ﺍﻟﺰﻓﺎﻧﲔ ﻭﺍﳌﺨﻨﺜﲔ‪ ،‬ﻓﺄﺧﺮﺟﻮﻩ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻠﻮﻳﺔ ﻳﻌﺎﺩﻳﻪ ﳌﻨﺎﺯﻋﺔ ﻛﺎﻧﺖ ﺑﻴﻨﻬﻤﺎ ﻓﻔﻀﺤﻪ‪ ،‬ﻭﺍﺳﺘﻌﻔﻰ ﺍﳋﻠﻴﺠﻲ ﻣﻦ ﺍﻟﻘﻀﺎﺀ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺳﺄﻝ ﺃﻥ ﻳﻮﱃ ﺑﻌﺾ‬
‫ﺍﻟﻜﻮﺭ ﺍﻟﺒﻌﻴﺪﺓ‪ ،‬ﻓﻮﱄ ﺟﻨﺪ ﺩﻣﺸﻖ ﺃﻭ ﲪﺺ‪ ،‬ﻓﻠﻤﺎ ﻭﱄ ﺍﳌﺄﻣﻮﻥ ﺍﳋﻼﻓﺔ‪ ،‬ﻏﻨﺎﻩ ﻋﻠﻮﻳﺔ ﺑﺸﻌﺮ ﺍﳋﻠﻴﺠﻲ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﺑﺮﺋﺖ ﻣﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺫﺍ ﺍﻟﺬﻱ ‪ ...‬ﺗﻘﻮﻟﻪ ﺍﻟﻮﺍﺷﻮﻥ ﻋﲏ ﻛﻤﺎ ﻗﺎﻟﻮﺍ‬
‫ﻭﻟﻜﻨﻬﻢ‪ ،‬ﳌﺎ ﺭﺃﻭﻙ ﻏﺮﻳﺔ ‪ ...‬ﻬﺑﺠﺮﻱ‪ ،‬ﺗﺴﺎﻋﻮﺍ ﺑﺎﻟﻨﻤﻴﻤﺔ ﻭﺍﺣﺘﺎﻟﻮﺍ‬
‫ﻓﻘﺪ ﺻﺮﺕ ﺃﺫﻧﹰﺎ ﻟﻠﻮﺷﺎﺓ ﲰﻴﻌﺔ ‪ ...‬ﻳﻨﺎﻟﻮﻥ ﻣﻦ ﻋﺮﺿﻲ‪ ،‬ﻭﻟﻮ ﺷﺌﺖ ﻣﺎ ﻧﺎﻟﻮﺍ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﺄﻣﻮﻥ‪ :‬ﻣﻦ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﺸﻌﺮ؟ ﻗﺎﻝ‪ :‬ﻗﺎﺿﻲ ﺩﻣﺸﻖ‪ ،‬ﻓﺄﻣﺮ ﺍﳌﺄﻣﻮﻥ ﺑﺈﺣﻀﺎﺭﻩ‪ ،‬ﻓﻜﺘﺐ ﺇﱃ ﻭﺍﱄ ﺩﻣﺸﻖ‬
‫ﺑﺈﺣﻀﺎﺭﻩ‪ ،‬ﻓﻜﺘﺐ ﻓﺄﺷﺨﺺ‪ ،‬ﻭﺟﻠﺲ ﺍﳌﺄﻣﻮﻥ ﻟﻠﺸﺮﺏ‪ ،‬ﻭﺃﺣﻀﺮ ﻋﻠﻮﻳﺔ‪ ،‬ﻭﺩﻋﺎ ﺑﺎﻟﻘﺎﺿﻲ؛ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻧﺸﺪﱐ‬
‫ﻗﻮﻟﻚ‪:‬‬
‫ﺑﺮﺋﺖ ﻣﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺫﺍ ﺍﻟﺬﻱ ‪ ...‬ﺗﻘﻮﻟﻪ ﺍﻟﻮﺍﺷﻮﻥ ﻋﲏ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻮﺍ‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻫﺬﺍ ﺷﻲﺀ ﻗﻠﺘﻪ ﻣﻨﺬ ﺳﻨﺔ‪ ،‬ﻭﺃﻧﺎ ﺻﱯ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻛﺮﻣﻚ ﺑﺎﳋﻼﻓﺔ‪ ،‬ﻭﻭﺭﺛﻚ ﻣﲑﺍﺙ ﺍﻟﻨﺒﻮﺓ‪،‬‬
‫ﻣﺎ ﻗﻠﺖ ﺷﻌﺮﹰﺍ ﻣﻨﺬ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﺇﻻ ﰲ ﺯﻫﺪ ﺃﻭ ﻋﺘﺎﺏ ﺻﺪﻳﻖ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﺟﻠﺲ‪ ،‬ﻓﺠﻠﺲ‪ ،‬ﻓﻨﺎﻭﻟﻪ ﻗﺪﺣﹰﺎ‬
‫ﻣﻦ ﻧﺒﻴﺬ ﻛﺎﻥ ﰲ ﻳﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﻏﲑﺕ ﺍﳌﺎﺀ ﺑﺸﻲﺀ ﻗﻂ ﳑﺎ ﳜﺘﻠﻒ ﰲ ﲢﻠﻴﻠﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻌﻠﻚ ﺗﺮﻳﺪ‬
‫ﻧﺒﻴﺬ ﺍﻟﺘﻤﺮ ﺃﻭ ﺍﻟﺰﺑﻴﺐ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﺃﻋﺮﻑ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﻘﺪﺡ ﻣﻦ ﻳﺪﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻣﺎ‬
‫ﻭﺍﷲ ﻟﻮ ﺷﺮﺑﺖ ﻫﺬﺍ ﻟﻀﺮﺑﺖ ﻋﻨﻘﻚ‪ ،‬ﻭﻟﻘﺪ ﻇﻨﻨﺖ ﺃﻧﻚ ﺻﺎﺩﻕ ﰲ ﻗﻮﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺘﻮﱃ ﱄ ﺃﺑﺪﹰﺍ ﺭﺟﻞ ﺑﺪﺃ‬
‫ﰲ ﻗﻮﻟﻪ ﺑﺎﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻧﺼﺮﻑ ﺇﱃ ﻣﻨﺰﻟﻚ‪ ،‬ﻭﺃﻣﺮ ﻋﻠﻮﻳﺔ ﺃﻥ ﻳﻐﲑ ﺫﻟﻚ ﻭﻳﻘﻮﻝ‪ :‬ﺣﺮﻣﺖ ﻣﻨﺎﻳﺎ ﻣﻨﻚ ﺇﻥ‬
‫ﻛﺎﻥ ﺫﺍ ﺍﻟﺬﻱ‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬

‫ﺍﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﳌﻘﺮﺉ ﺍﻷﺩﻳﺐ‪ ،‬ﻧﺰﻳﻞ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﲨﻊ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺃﻗﺎﻡ ﰲ ﻣﻨﺰﻝ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﳌﺰﻛﻲ ﺳﻨﲔ‪ ،‬ﻟﺘﺄﺩﻳﺐ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﺣﻔﻆ ﲰﺎﻋﺎﻬﺗﻢ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﲰﻊ ﰲ ﺑﻠﺪﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺍﻷﺷﻌﺚ ﻭﻋﻤﺮ ﺑﻦ ﺷﺒﺔ ﻭﺃﻗﺮﺍﻬﻧﻢ‪ ،‬ﻣﺎﺕ ﺑﻨﻴﺴﺎﺑﻮﺭ ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻔﺎﺭﺳﻲ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳊﺴﲔ ﺯﻛﺮﻳﺎ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺩﺍﻭﺩ‬
‫ﺍﺑﻦ ﻋﻠﻲ ﺍﻹﺻﺒﻬﺎﱐ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﻫﻮ ﻳﻜﺘﺐ ﺇﱃ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ ﻬﺑﺬﻩ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﺟﻌﻠﺖ ﻓﺪﺍﻙ‪ ،‬ﻗﺪ ﻃﺎﻝ ﺍﺷﺘﻴﺎﻗﻲ ‪ ...‬ﻭﻟﻴﺲ ﺗﺰﻳﺪﱐ ﺇﻻ ﻣﻄﺎﻻ‬
‫ﻛﺘﺒﺖ ﺇﻟﻴﻚ ﺃﺳﺘﺪﻋﻲ ﻧﻮﺍ ﹰﻻ ‪ ...‬ﻓﻠﻢ ﺗﻜﺘﺐ ﺇﱄ ﻧﻌﻢ ﻭﻻ ﻻ‬
‫ﻧﺼﺤﺖ ﻟﻜﻢ ﺣﺬﺍﺭﹰﺍ ﺃﻥ ﺗﻌﺎﺑﻮﺍ ‪ ...‬ﻓﻌﺎﺩ ﻋﻠﻲ ﻧﺼﺤﻜﻢ ﻭﺑﺎﻻ‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻌﻠﻰ ﺑﻦ ﺃﺳﺪ ﺍﻟﻌﻤﻲ‬

‫ﺃﺑﻮ ﺑﺸﺮ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ ﰲ ﻣﺼﻨﻔﻲ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻌﻢ ﻫﻮ ﻣﺮﺓ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺣﻨﻈﻠﺔ ﺑﻦ ﺯﻳﺪ‬
‫ﻣﻨﺎﺓ‪ ،‬ﻭﻫﻮ ﳑﻦ ﺩﺧﻞ ﰲ ﺗﻨﻮﺥ ﺑﺎﳊﻠﻒ ﻭﺳﻜﻨﻮﺍ ﺍﻷﻫﻮﺍﺯ ﻭﻛﺎﻥ ﻣﺴﺘﻤﻠﻲ ﺃﰊ ﺃﲪﺪ ﺍﳉﻠﻮﺩﻱ‪ ،‬ﻭﲰﻊ ﻛﺘﺒﻪ ﻛﻠﻬﺎ‬
‫ﻭﺭﻭﺍﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﰲ ﺣﺪﻳﺜﻪ‪ ،‬ﺣﺴﻦ ﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻷﺧﺒﺎﺭﻳﲔ‪ ،‬ﻭﻛﺎﻥ ﺟﺪﻩ ﺍﳌﻌﻠﻰ ﺍﺑﻦ‬
‫ﺃﺳﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺻﺎﺣﺐ ﺍﻟﺰﻧﺞ‪ ،‬ﺍﳌﺨﺘﺼﲔ ﺑﻪ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ‪ ،‬ﻭﻋﻦ ﻋﻤﻪ ﺃﺳﺪ ﺑﻦ ﺍﳌﻌﻠﻰ ﺃﺧﺒﺎﺭ ﺻﺎﺣﺐ ﺍﻟﺰﻧﺞ‪،‬‬
‫ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﻋﻠﻲ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺻﺎﺣﺐ‬
‫ﺍﻟﺰﻧﺞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﻕ ﻭﻫﻮ ﻛﺘﺎﺏ ﺣﺴﻦ ﻏﺮﻳﺐ ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﺴﻴﺪ ﺍﳊﻤﲑﻱ‪ ،‬ﻛﺘﺎﺏ ﻋﺠﺎﺋﺐ ﺍﻟﻌﺎﱂ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﳉﻔﺮ‬

‫ﲪﲑﻱ ﺍﻟﻨﺴﺐ‪ ،‬ﻣﺼﺮﻱ ﺍﻟﺪﺍﺭ‪ ،‬ﱂ ﺃﺟﺪ ﻟﻪ ﺫﻛﺮﹰﺍ ﺇﻻ ﰲ ﻛﺘﺎﺏ ﺃﰊ ﺑﻜﺮ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﻓﺈﻧﻪ ﺫﻛﺮﻩ ﰲ ﳓﺎﺓ ﻣﺼﺮ ﻗﺎﻝ‪:‬‬
‫ﻭﻣﺎﺕ ﺳﻨﺔ ﺛﻼﲦﺎﺋﺔ ﻭﻭﺍﺣﺪ‪.‬‬
 ‫ﺃﲪﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳋﺼﻴﺐ‬

‫ﻧﻄﺎﺣﺔ ﻣﻦ ﺃﻫﻞ ﺍﻷﻧﺒﺎﺭ‪ ،‬ﻛﺎﻥ ﻛﺎﺗﺐ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻭﻛﺎﻥ ﺑﻠﻴﻐﹰﺎ ﻣﺘﺮﺳﻼﹰ‪ ،‬ﺷﺎﻋﺮﹰﺍ ﺃﺩﻳﺒﺎﹰ‪ ،‬ﻣﺘﻘﺪﻣﹰﺎ‬
‫ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺍﻷﻛﺜﺮ ﻳﻜﺘﺐ ﻋﻦ ﻧﻔﺴﻪ ﺇﱃ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﻣﺮﺍﺳﻼﺕ ﻭﺟﻮﺍﺑﺎﺕ‬
‫ﻋﺠﻴﺒﺔ‪.‬‬
‫ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﳓﻮ ﺃﻟﻒ ﻭﺭﻗﺔ‪ ،‬ﳛﺘﻮﻱ ﻋﻠﻰ‬
‫ﻛﻞ ﺣﺴﻦ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻄﺒﻴﺦ‪ ،‬ﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺃﲰﺎﺀ ﺍﺠﻤﻟﻤﻮﻉ ﺍﳌﻨﻘﻮﻝ ﻣﻦ ﺍﻟﺮﻗﺎﻉ‪،‬‬
‫ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲰﺎﻋﺎﺗﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺎ ﺷﺎﻫﺪ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﳉﻠﺔ ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻨﻔﺲ‪ ،‬ﻛﺘﺎﺏ ﺭﺳﺎﺋﻠﻪ ﺇﱃ ﺇﺧﻮﺍﻧﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﺍﳌﻌﺠﻢ‪ :‬ﻭﺟﺪﻩ ﺍﳋﺼﻴﺐ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺻﺎﺣﺐ ﻣﺼﺮ‪ ،‬ﻭﺃﺻﻠﻬﻢ ﻣﻨﺎﳌﺰﺍﺭ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺧﲑ ﺍﻟﻜﻼﻡ ﻗﻠﻴﻞ ‪ ...‬ﻋﻠﻰ ﻛﺜﲑ ﺩﻟﻴﻞ‬
‫ﻭﺍﻟﻌﻲ ﻣﻌﲎ ﻗﺼﲑ ‪ ...‬ﳛﻮﻳﻪ ﻟﻔﻆ ﻃﻮﻳﻞ‬
‫ﻭﰲ ﺍﻟﻜﻼﻡ ﻋﻴﻮﻥ ‪ ...‬ﻭﻓﻴﻪ ﻗﺎﻝ ﻭﻗﻴﻞ‬
‫ﻭﻟﻠﺒﻠﻴﻎ ﻓﺼﻮﻝ ‪ ...‬ﻭﻟﻠﻌﻴﻲ ﻓﻀﻮﻝ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻻ ﲡﻌﻠﻦ ﺑﻌﺪ ﺩﺍﺭﻱ ‪ ...‬ﳐﺴﺴﹰﺎ ﻟﻨﺼﻴﱯ‬
‫ﻓﺮﺏ ﺷﺨﺺ ﺑﻌﻴﺪ ‪ ...‬ﺇﱃ ﺍﻟﻔﺆﺍﺩ ﻗﺮﻳﺐ‬
‫ﻭﺭﺏ ﺷﺨﺺ ﻗﺮﻳﺐ ﺇﻟﻴﻪ ﻏﲑ ﺣﺒﻴﺐ‬
‫ﻣﺎ ﺍﻟﻘﺮﺏ ﻭﺍﻟﺒﻌﺪ ﺇﻻ ‪ ...‬ﻣﺎ ﻛﺎﻥ ﺑﲔ ﺍﻟﻘﻠﻮﺏ‬
‫ﻭﻟﻪ ﳝﺪﺡ ﻛﺎﺗﺒﹰﺎ‪:‬‬
‫ﻭﺇﺫﺍ ﳕﻨﻤﺖ ﺑﻨﺎﻧﻚ ﺧﻄﹰﺎ ‪ ...‬ﻣﻌﺮﺑﹰﺎ ﻋﻦ ﺇﺻﺎﺑﺔ ﻭﺳﺪﺍﺩ‬
‫ﻋﺠﺐ ﺍﻟﻨﺎﺱ ﻣﻦ ﺑﻴﺎﺽ ﻣﻌﺎﻥ ‪ ...‬ﳚﺘﲎ ﻣﻦ ﺳﻮﺍﺩ ﺫﺍﻙ ﺍﳌﺪﺍﺩ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻣﺎﺫﺍ ﺃﻗﻮﻝ ﳌﻦ ﺇﻥ ﺯﺭﺗﻪ ﺣﺠﺒﺎ ‪ ...‬ﻭﺇﻥ ﲣﻠﻔﺖ ﻋﻨﻪ ﻣﻜﺮﻫﺎ ﻋﺘﺒﺎ‬
‫ﻭﺇﻥ ﺃﺭﺩﺕ ﺧﻼﺻﹰﺎ ﻣﻦ ﺗﻌﺘﺒﻪ ‪ ...‬ﻇﻠﻤﺎﹰ‪ ،‬ﻓﻌﺎﺗﺒﺘﻪ ﰲ ﻓﻌﻠﻪ ﻏﻀﺒﹰﺎ‬
‫ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﳛﲕ‪ :‬ﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻋﻼﻣﺔ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﺃﺣﺴﻦ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﺸﻌﺮ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻦ ﺍﻟﻈﺮﻓﺎﺀ ﺍﳋﻠﻌﺎﺀ‪ ،‬ﻗﺎﻝ ﱄ ﻣﺮﺓ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻣﺎ ﺑﻨﺎﺕ ﳐﺮ؟ ﻓﻘﻠﺖ‪ :‬ﺑﻨﺎﺕ " ﳐﺮ " ﺳﺤﺎﺋﺐ ﺑﻴﺾ ﻳﺄﺗﲔ ﻗﺒﻞ‬
‫ﺍﻟﺼﻴﻒ‪ ،‬ﺗﺸﺒﻪ ﺍﻟﻨﺴﺎﺀ ﰲ ﺑﻴﺎﺿﻬﻦ ﻭﺣﺴﻨﻬﻦ ﻬﺑﺎ‪ ،‬ﻷﻥ ﺳﺤﺎﺏ ﺍﻟﺼﻴﻒ ﻻ ﻣﺎﺀ ﻓﻴﻪ ﻓﻴﺴﻮﺩ ﻭﻳﺘﻐﲑ‪ ،‬ﻓﻘﺎﻝ ﱄ‪:‬‬
‫ﻗﻠﺒﻚ ﻋﺮﰊ‪.‬‬
‫ﻭﺳﺎﻬﺗﺪﻯ ﻣﻦ ﺃﲪﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻛﺘﺎﺏ ﺣﺪﻭﺩ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻓﺄﻫﺪﺍﻩ ﻭﻛﺘﺐ ﻋﻠﻰ ﻇﻬﺮﻩ‪:‬‬
‫ﺧﺬﻩ ﻓﻘﺪ ﺳﻮﻏﺖ ﻣﻨﻪ ﻣﺸﺒﻬﹰﺎ ‪ ...‬ﺑﺎﻟﺮﻭﺽ ﺃﻭ ﺑﺎﻟﱪﺩ ﰲ ﺗﻔﻮﻳﻔﻪ‬
‫ﻧﻈﻤﺖ ﻛﻤﺎ ﻧﻈﻢ ﺍﻟﺴﺤﺎﺏ ﺳﻄﻮﺭﻩ ‪ ...‬ﻭﺗﺄﻧﻖ ﺍﻟﻔﺮﺍﺀ ﰲ ﺗﺄﻟﻴﻔﻪ‬
 ‫ﻭﺷﻜﻠﺘﻪ ﻭﻧﻘﻄﺘﻪ ﻓﺄﻣﻨﺖ ﻣﻦ ‪ ...‬ﺗﺼﺤﻴﻔﻪ ﻭﳒﻮﺕ ﻣﻦ ﲢﺮﻳﻔﻪ‬
‫ﺑﺴﺘﺎﻥ ﺧﻂ ﻏﲑ ﺃﻥ ﲦﺎﺭﻩ ‪ ...‬ﻻ ﲡﺘﲎ ﺇﻻ ﺑﺸﻜﻞ ﺣﺮﻭﻓﻪ‬

‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﻷﺳﻮﺩ ﺍﻟﻘﲑﻭﺍﱐ‬

‫ﺫﻛﺮ ﺍﻟﺰﺑﻴﺪﻱ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻏﺎﻳﺔ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﳌﻬﺪﻱ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﰲ ﺍﻟﻨﺤﻮ‬
‫ﻭﺍﻟﻐﺮﻳﺐ‪ ،‬ﻭﻣﺆﻟﻔﺎﺕ ﺣﺴﺎﻥ ﻭﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﳎﻴﺪﹰﺍ‪:‬‬

‫ﺃﲪﺪ ﺑﻦ ﺃﻋﺜﻢ ﺍﻟﻜﻮﰲ ﺃﺑﻮ ﳏﻤﺪ ﺍﻷﺧﺒﺎﺭﻱ‬

‫ﺍﳌﺆﺭﺥ‪ ،‬ﻛﺎﻥ ﺷﻴﻌﻴﺎﹰ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ﺇﱃ ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﳌﻘﺘﺪﺭ‪ ،‬ﺍﺑﺘﺪﺃﻩ ﺑﺄﻳﺎﻡ‬
‫ﻼ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﺭﺃﻳﺖ ﺍﻟﻜﺘﺎﺑﲔ‪.‬‬‫ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﻳﻮﺷﻚ ﺃﻥ ﻳﻜﻮﻥ ﺫﻳ ﹰ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﻼﻣﻲ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﺃﻧﺸﺪﱐ ﺍﺑﻦ ﺃﻋﺜﻢ ﺍﻟﻜﻮﰲ‪:‬‬
‫ﺇﺫﺍ ﺍﻋﺘﺬﺭ ﺍﻟﺼﺪﻳﻖ ﺇﻟﻴﻚ ﻳﻮﻣﹰﺎ ‪ ...‬ﻣﻦ ﺍﻟﺘﻘﺼﲑ ﻋﺬﺭ ﺃﺥ ﻣﻘﺮ‬
‫ﻓﺼﻨﻪ ﻋﻦ ﺟﻔﺎﺋﻚ ﻭﺍﺭﺽ ﻋﻨﻪ ‪ ...‬ﻓﺈﻥ ﺍﻟﺼﻔﺢ ﺷﻴﻤﺔ ﻛﻞ ﺣﺮ‬

‫ﺃﲪﺪ ﺑﻦ ﲞﺘﻴﺎﺭ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳌﺎﻧﺪﺍﺋﻲ‬

‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﻌﺮﻓﺔ ﺟﻴﺪﺓ ﺑﺎﻷﺩﺏ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻣﺎﺕ ﺑﺒﻐﺪﺍﺩ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ﺍﺛﻨﺘﲔ‬
‫ﻭﲬﺴﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﰲ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﺳﺖ ﻭﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺑﺄﻋﻤﺎﻝ ﻭﺍﺳﻂ‪ ،‬ﻭﻗﺪ ﻭﱄ ﺍﻟﻘﻀﺎﺀ‬
‫ﺑﻮﺍﺳﻂ‪ ،‬ﻭﻛﺎﻥ ﻓﻘﻴﻬﹰﺎ ﻓﺎﺿﻼﹰ‪ ،‬ﻟﻪ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﺑﺎﻷﺩﺏ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻳﺪ ﺑﺎﺳﻄﺔ ﰲ ﻛﺘﺐ ﺍﻟﺴﺠﻼﺕ ﻭﺍﻟﻜﺘﺐ‬
‫ﺍﳊﻜﻤﻴﺔ‪ ،‬ﲰﻊ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﺑﻴﺎﻥ‪ ،‬ﻭﺃﺑﺎ ﻋﻠﻲ ﺑﻦ ﻧﺒﻬﺎﻥ‪ ،‬ﻭﻏﲑﳘﺎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ‪ :‬ﻭﻛﺎﻥ ﻳﺴﻤﻊ ﻣﻌﻨﺎ ﻋﻠﻲ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﻧﺎﺻﺮ‪.‬‬
‫ﺻﻨﻒ ﻛﺘﺒﺎﹰ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺓ‪ .‬ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺍﻟﺒﻄﺎﺋﺢ‪.‬‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳋﺸﺎﺏ‪ :‬ﺃﻧﺸﺪﱐ ﺻﺪﻳﻘﻨﺎ ﺍﻟﺸﻴﺦ ﺃﺑﻮ‬
‫ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﲞﺘﻴﺎﺭ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳌﺎﻧﺪﺍﺋﻲ ﻟﻨﻔﺴﻪ ﰲ ﺍﺑﻦ ﺍﳌﺮﺧﻢ‪:‬‬
‫ﻗﺪ ﻧﻠﺖ ﺑﺎﳉﻬﻞ ﺃﺳﺒﺎﺑﹰﺎ ﳍﺎ ﺧﻄﺮ ‪ ...‬ﻳﻀﻴﻖ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍﳌﻌﺎﺫﻳﺮ‬
‫ﻣﺼﻴﺒﺔ ﻋﻤﺖ ﺍﻹﺳﻼﻡ ﻗﺎﻃﺒﺔ ‪ ...‬ﻻ ﻳﻘﺘﻀﻲ ﻣﺜﻠﻬﺎ ﺣﺰﻡ ﻭﺗﺪﺑﲑ‬
‫ﺇﺫﺍ ﲡﺎﺭﻱ ﺫﻭﻭ ﺍﻷﻟﺒﺎﺏ ﲨﻠﺘﻬﺎ ‪ ...‬ﻗﺎﻟﻮﺍ‪ :‬ﺟﻬﻮﻝ ﺃﻋﺎﻧﺘﻪ ﺍﳌﻘﺎﺩﻳﺮ‬

‫ﺃﲪﺪ ﺑﻦ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺃﻣﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻜﺎﺗﺐ‬

‫ﺫﻛﺮﻩ ﺍﳌﺮﺯﺑﺎﱐ ﻓﻘﺎﻝ‪ :‬ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺍﻟﻐﺰﻝ‪ ،‬ﻭﺍﻟﻈﺮﻑ‪ ،‬ﻭﺍﻷﺩﺏ‪.‬‬

‫ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ :‬ﺃﻧﻪ ﻟﻘﻴﻪ ﺑﻌﺪ ﺍﳋﻤﺴﲔ ﻭﺍﳌﺎﺋﺘﲔ‪ ،‬ﺃﻭ ﺣﻮﺍﻟﻴﻬﺎ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻤﻪ ﻋﻠﻤﹰﺎ ﻛﺜﲑﹰﺍ‬
 ‫ﻭﺃﺩﺑﹰﺎ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺃﻣﻴﺔ‪ ،‬ﻣﻮﱃ ﳍﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﻭﺍﺗﺼﻞ ﰲ ﺩﻭﻟﺔ ﺑﲏ ﺍﻟﻌﺒﺎﺱ ﺑﺎﻟﺮﺑﻴﻊ‪ ،‬ﺣﺎﺟﺐ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﻛﺘﺐ ﺑﲔ‬
‫ﻳﺪﻳﻪ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺣﺴﻦ‪ ،‬ﻭﻭﻟﺪﻩ ﺃﻫﻞ ﺑﻴﺖ ﻋﻠﻢ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﺃﲪﺪ ﻫﺬﺍ‪ ،‬ﻭﺃﺧﻮﻩ ﳏﻤﺪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﺗﻪ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﻭﺃﲪﺪ ﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺧﱪﺕ ﻋﻦ ﺗﻐﲑ ﺍﻷﺗﺮﺍﺑﺎ ‪ ...‬ﻭﻣﺸﻴﱯ‪ ،‬ﻓﻘﻠﻦ‪ :‬ﺑﺎﷲ ﺷﺎﺑﺎ‬
‫ﻧﻈﺮﺕ ﻧﻈﺮﺓ ﺇﱄ‪ ،‬ﻓﺼﺪﺕ ‪ ...‬ﻛﺼﺪﻭﺩ ﺍﳌﺨﻤﻮﺭ ﺷﻢ ﺍﻟﺸﺮﺍﺑﺎ‬
‫ﺇﻥ ﺃﺩﻫﻰ ﻣﺼﻴﺒﺔ ﻧﺰﻟﺖ ﰊ ‪ ...‬ﺃﻥ ﺗﺼﺪﻯ‪ ،‬ﻭﻗﺪ ﻋﺪﻣﺖ ﺍﻟﺸﺒﺎﺑﺎ‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﻫﻔﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻫﺠﺎﺀ ﺃﺷﺮﻑ ﻭﻻ ﺃﻇﺮﻑ ﻣﻦ ﻗﻮﻝ ﺃﲪﺪ ﺑﻦ ﺃﻣﻴﺔ‪:‬‬
‫ﻼ ‪ ...‬ﺃﺿﺤﻰ ﻭﺣﻘﻚ ﻋﻨﻪ ﻭﻫﻮ ﻣﺸﻐﻮﻝ‬ ‫ﺇﺫﺍ ﺍﺑﻦ ﺷﺎﻫﻚ ﻗﺪ ﻭﻟﻴﺘﻪ ﻋﻤ ﹰ‬
‫ﺑﺴﻜﺔ ﺃﺣﺪﺛﺖ‪ ،‬ﻟﻴﺴﺖ ﺑﺸﺎﺭﻋﺔ ‪ ...‬ﰲ ﻭﺳﻄﻬﺎ ﻋﺮﺻﺔ ﰲ ﻭﺳﻄﻬﺎ ﻣﻴﻞ‬
‫ﻳﺮﻯ ﻓﺮﺍﻧﻘﻬﺎ ﰲ ﺍﻟﺮﻛﺾ ﻣﻨﺪﻓﻌﹰﺎ ‪ ...‬ﻬﺗﻮﻯ ﺧﺮﻳﻄﺘﻪ ﻭﺍﻟﺒﻐﻞ ﻣﺸﻜﻮﻝ‬

‫ﺃﲪﺪ ﺑﻦ ﺑﺸﺮ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﺠﻴﱯ‬

‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻷﻏﺒﺲ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻭﻗﺎﻝ‪ :‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺖ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻓﻘﻴﻬﹰﺎ ﻋﻠﻰ ﻣﺬﻫﺐ‬
‫ﻼ ﺇﱃ ﺍﳊﺪﻳﺚ‪ ،‬ﻋﺎﳌﹰﺎ ﺑﻜﺘﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺪ ﺃﺗﻘﻦ ﻛﻞ ﻣﺎ ﻗﻴﻞ ﻓﻴﻬﺎ‪ ،‬ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻠﻐﺔ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻣﺎﺋ ﹰ‬
‫ﻭﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻛﺎﻥ ﺣﺎﻓﻈﹰﺎ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﺜﲑ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﺟﻴﺪ ﺍﳋﻂ ﻭﺍﻟﻀﺒﻂ ﻟﻠﻜﺘﺐ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﺍﻟﻌﺠﻠﻲ ﻭﺍﳋﺸﲏ‬
‫ﻭﺍﺑﻦ ﺍﻟﻐﺎﺯﻱ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺑﻜﺮﺍﻥ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺰﺟﺎﺝ‬

‫ﻛﺘﺐ ﻋﻨﻪ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻷﺯﺩﻱ ﰲ ﺳﻨﺔ ﲬﺲ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺑﻜﺮ ﺍﻟﻌﺒﺪﻱ ﺃﺑﻮ ﻃﺎﻟﺐ‬

‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻹﻳﻀﺎﺡ ﻷﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﻗﻴﻤﹰﺎ ﺑﺎﻟﻘﻴﺎﺱ ﻭﺍﻹﻓﺘﻨﺎﻥ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫ﺃﺧﺬ ﻋﻦ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺮﻣﺎﱐ‪ ،‬ﻭﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‬
‫ﰲ ﺧﻼﻓﺔ ﺍﻟﻘﺎﺩﺭ ﺑﺎﷲ‪ ،‬ﱂ ﺃﺟﺪ ﻟﻪ ﺧﱪﹰﺍ ﻓﺄﺣﻜﻴﻪ‪ ،‬ﺇﻻ ﻣﺎ ﺣﻜﻰ ﻫﻮ ﻋﻦ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻹﻳﻀﺎﺡ‪ :‬ﺃﻧﻪ ﺗﻜﻠﻢ‬
‫ﻣﻊ ﺃﰊ ﳏﻤﺪ ﻳﻮﺳﻒ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺍﻟﺴﲑﺍﰲ ﻗﺎﻝ ﺍﻟﻌﺒﺪﻱ‪ :‬ﻣﺎ ﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺴﲑﺍﰲ ﻣﻜﻴﻨﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‬
‫ﻋﻠﻰ ﺷﻬﺮﺗﻪ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻠﻐﺔ ﰲ ﻳﺎﺀ ﺗﻔﻌﻠﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻲ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ‪ ،‬ﻭﺍﻟﻔﺎﻋﻞ ﻣﻀﻤﺮ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻭﻟﻮ‬
‫ﻛﺎﻧﺖ ﲟﻨﺰﻟﺔ ﺍﻟﺘﺎﺀ ﰲ ﺿﺮﺑﺖ‪ ،‬ﻋﻼﻣﺔ ﻟﻠﺘﺄﻧﻴﺚ ﻓﻘﻂ‪ ،‬ﻟﺜﺒﺘﺖ ﻣﻊ ﺿﻤﲑ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﻋﻠﻢ ﺃﻥ ﻓﻴﻬﺎ ﻣﻊ ﺩﻻﻟﺘﻬﺎ ﻋﻠﻰ‬
‫ﺍﻟﺘﺄﻧﻴﺚ‪ ،‬ﻣﻌﲎ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻓﻠﻤﺎ ﺻﺎﺭ ﻟﻼﺛﻨﲔ‪ ،‬ﺑﻄﻞ ﺿﻤﲑ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺟﺎﺀﺕ ﺍﻷﻟﻒ ﻭﺣﺪﻫﺎ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻫﺬﺍ ﺯﻧﺒﻴﻞ ﺍﳊﻮﺍﺋﺞ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﺍﻧﻘﻄﻊ ﺍﻟﻮﻗﺖ ﺑﺎﻟﻀﺤﻚ ﻣﻦ ﺍﺑﻦ ﺷﻴﺨﻨﺎ‪ ،‬ﻭﻣﻦ ﻗﻠﺔ ﺗﺼﺮﻓﻪ‪.‬‬
 ‫ﻭﻗﺮﺃﺕ ﰲ ﻓﻮﺍﺋﺪ‪ ،‬ﻧﻘﻠﺖ ﻋﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳌﻐﺮﰊ ﺍﻟﻮﺯﻳﺮ‪ :‬ﺃﻥ ﺍﻟﻌﺒﺪﻱ ﺃﺻﻴﺐ ﺑﻌﻘﻠﻪ‪ ،‬ﻭﺍﺧﺘﻞ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ‪ ،‬ﻭﻟﻪ‬
‫ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳉﺮﻣﻲ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﳏﻤﺪ ﺍﳋﺎﻭﺭﺍﱐ‬

‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺍﻷﺩﻳﺐ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﻳﻠﻘﺐ ﺑﺎﶈﺪﻭﻳﻪ‪ ،‬ﻟﻘﻴﺘﻪ ﺑﻌﺮﻑ ﺳﺮﻳﻦ‪ ،‬ﻭﻫﻮ ﺷﺎﺏ ﻓﺎﺿﻞ ﺑﺎﺭﻉ ﻣﺘﻔﻨﻦ ﻗﻴﻢ ﺑﻌﻠﻢ‬
‫ﺍﻟﻨﺤﻮ‪ ،‬ﳏﺘﺮﻕ ﺑﺎﻟﺬﻛﺎﺀ‪ ،‬ﺣﺎﻓﻆ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻛﺘﺐ ﲞﻄﻪ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻗﺮﺃﻫﺎ ﻋﻠﻰ ﻣﺸﺎﳜﻪ‪ ،‬ﻭﺭﺃﻳﺘﻪ ﻗﺪ ﺻﻨﻒ ﻛﺘﺎﺑﲔ‬
‫ﺻﻐﲑﻳﻦ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺷﺮﻉ ﰲ ﺃﺷﻴﺎﺀ ﱂ ﲤﻬﻠﻪ ﺍﳌﻨﻴﺔ ﻟﻴﺘﻤﻬﺎ‪ ،‬ﻣﻨﻬﺎ ‪ -‬ﻓﻴﻤﺎ ﺫﻛﺮ ﱄ ‪ -‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ ﻟﻠﺰﳐﺸﺮﻱ‪،‬‬
‫ﻭﻛﺘﺐ ﻋﲏ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﻓﺎﺭﻗﺘﻪ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﰒ ﺑﻠﻐﲏ ﺃﻧﻪ ﺍﻋﺘﺐ‪ ،‬ﻓﻤﺎﺕ ﰲ ﺳﻨﺔ ﻋﺸﺮﻳﻦ‬
‫ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﻭﻋﻤﺮﻩ ﳓﻮ ﺛﻼﺛﲔ ﺳﻨﺔ‪ ،‬ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﺻﺎﳊﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻔﺮ ﺍﻟﺪﻳﻨﻮﺭﻱ‬

‫ﺧﱳ ﺛﻌﻠﺐ ﻋﻠﻰ ﺍﺑﻨﺘﻪ‪ ،‬ﻳﻜﲎ‪ :‬ﺃﺑﺎ ﻋﻠﻲ‪ ،‬ﺃﺣﺪ ﺍﻟﻨﺤﺎﺓ ﺍﳌﱪﺯﻳﻦ ﺍﳌﺼﻨﻔﲔ ﰲ ﳓﺎﺓ ﻣﺼﺮ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﲟﺼﺮ ﺳﻨﺔ‬
‫ﺗﺴﻊ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺪﻳﻨﻮﺭﻱ ﳜﺮﺝ ﻣﻦ ﻣﻨﺰﻝ ﺛﻌﻠﺐ‪ ،‬ﻭﻫﻮ ﺟﺎﻟﺲ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭﻩ‪،‬‬
‫ﻓﻴﺘﺨﻄﻰ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻣﻌﻪ ﳏﱪﺗﻪ‪ ،‬ﻓﻴﻘﺮﺃ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ‪ ،‬ﻓﻴﻌﺎﺗﺒﻪ ﺛﻌﻠﺐ ﻭﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺭﺁﻙ‬
‫ﺍﻟﻨﺎﺱ ﲤﻀﻲ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺗﻘﺮﺃ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺘﺮﻛﲏ‪ ،‬ﻳﻘﻮﻟﻮﻥ ﻣﺎﺫﺍ؟ ﻓﻠﻢ ﻳﻜﻦ ﻳﻠﺘﻔﺖ ﺇﱃ ﻗﻮﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ‬
‫ﻋﻠﻲ ﻫﺬﺍ ﺣﺴﻦ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﳌﺼﻌﱯ‪ :‬ﻓﺴﺄﻟﺖ ﺃﺑﺎ ﻋﻠﻲ‪ :‬ﻛﻴﻒ ﺻﺎﺭ ﺍﳌﱪﺩ ﺃﻋﻠﻢ ﺑﻜﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻣﻦ‬
‫ﺛﻌﻠﺐ؟ ﻓﻘﺎﻝ‪ :‬ﺍﳌﱪﺩ ﻗﺮﺃﻩ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺛﻌﻠﺐ ﻗﺮﺃﻩ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﺪﻳﻨﻮﺭ‪ ،‬ﻭﻗﺪﻡ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﺍﳌﺎﺯﱐ‪ ،‬ﻭﲪﻞ ﻋﻨﻪ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﰒ ﺩﺧﻞ ﺑﻐﺪﺍﺩ‪،‬‬
‫ﻓﻘﺮﺃ ﻋﻠﻰ ﺍﳌﱪﺩ‪ ،‬ﰒ ﻗﺪﻡ ﻣﺼﺮ‪ ،‬ﻭﺃﻟﻒ ﻛﺘﺎﺏ ﺍﳌﻬﺬﺏ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻛﺘﺐ ﰲ ﺻﺪﺭﻩ ﺍﺧﺘﻼﻑ ﺍﻟﺒﺼﺮﻳﲔ‬
‫ﻭﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﻭﻋﺰﺍ ﻛﻞ ﻣﺴﺄﻟﺔ ﺇﱃ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﱂ ﻳﻌﺘﻞ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﺍﺣﺘﺞ ﳌﻘﺎﻟﺘﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﻣﻌﻦ ﰲ ﺍﻟﻜﺘﺎﺏ‬
‫ﺗﺮﻙ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻧﻘﻞ ﻣﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﲔ‪ ،‬ﻭﻋﻮﻝ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻷﺧﻔﺶ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ‬
‫ﳐﺘﺼﺮ ﰲ ﺿﻤﺎﺋﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﺳﺘﺨﺮﺟﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻌﺎﱐ ﻟﻠﻔﺮﺍﺀ‪ ،‬ﻭﳌﺎ ﻗﺪﻡ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺧﻔﺶ ﺇﱃ ﻣﺼﺮ‪،‬‬
‫ﺧﺮﺝ ﺃﺑﻮ ﻋﻠﻲ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻊ ﺍﻷﺧﻔﺶ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻋﺎﺩ ﺃﺑﻮ ﻋﻠﻲ ﺇﱃ ﻣﺼﺮ‪ ،‬ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﺣﱴ ﻣﺎﺕ ﰲ ﺍﻟﺴﻨﺔ‬
‫ﺍﳌﻘﺪﻡ ﺫﻛﺮﻫﺎ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺟﺤﻈﺔ‬

‫ﻫﻮ ﺃﺑﻮ ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺑﺮﻣﻚ ﺍﻟﱪﻣﻜﻲ ﺍﻟﻨﺪﱘ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﻦ‬
‫ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻘﻠﺔ‪ :‬ﺳﺄﻟﺖ ﺟﺤﻈﺔ ﻋﻤﻦ ﻟﻘﺒﻪ ﻬﺑﺬﺍ ﺍﻟﻠﻘﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﻟﻘﻴﲏ ﻳﻮﻣﹰﺎ ﻓﻘﺎﻝ ﱄ‪ :‬ﻣﺎ ﺣﻴﻮﺍﻥ ﺇﺫﺍ‬
‫ﻗﻠﺐ ﺻﺎﺭ ﺁﻟﺔ ﻟﻠﺒﺤﺮﻳﺔ؟؟ ﻓﻘﻠﺖ‪ :‬ﻋﻠﻖ‪ ،‬ﺇﺫﺍ ﻋﻜﺲ ﺻﺎﺭ ﻗﻠﻌﹰﺎ ﻓﻘﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ ﻳﺎ ﺟﺤﻈﺔ‪ ،‬ﻓﻠﺰﻣﲏ ﻫﺬﺍ ﺍﻟﻠﻘﺐ‪،‬‬
‫ﻭﻫﻮ ﻣﻦ ﰲ ﻋﻴﻨﻴﻪ ﻧﺘﻮ ﺟﺪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﻗﺒﻴﺢ ﺍﳌﻨﻈﺮ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻟﻘﺐ ﺁﺧﺮ‪ ،‬ﻳﻠﻘﺒﻪ ﺑﻪ ﺍﳌﻌﺘﻤﺪ‪ ،‬ﻭﻫﻮ ﺧﻨﻴﺎﻛﺮ‪ ،‬ﻭﻣﺎ‬
‫ﺃﺩﺭﻱ ﺃﻱ ﺷﻲﺀ ﻣﻌﻨﺎﻩ؟ ﻛﺎﻥ ﺣﺴﻦ ﺍﻷﺩﺏ‪ ،‬ﻛﺜﲑ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻸﺧﺒﺎﺭ‪ ،‬ﻣﺘﺼﺮﻓﹰﺎ ﰲ ﻓﻨﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻛﺎﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‬
‫ﻭﺍﻟﻨﺠﻮﻡ‪ ،‬ﻣﻠﻴﺢ ﺍﻟﺸﻌﺮ‪ ،‬ﻣﻘﺒﻮﻝ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﺣﺎﺿﺮ ﺍﻟﻨﺎﺩﺭﺓ ﻭﻛﺎﻥ ﻃﻨﺒﻮﺭﻳﹰﺎ ﺣﺎﺫﻗﹰﺎ ﻓﻴﻪ ﻓﺎﺋﻘﺎﹰ‪ ،‬ﻣﺎﺕ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ‬
‫ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ ﲜﻴﻞ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﳉﺤﻈﺔ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻄﺒﻴﺦ ‪ -‬ﻟﻄﻴﻒ‪ - ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻨﺒﻮﺭﻳﲔ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺴﻜﺒﺎﺝ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺘﺮﱎ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺸﺎﻫﺪﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﺷﺎﻫﺪﻩ ﻣﻦ ﺃﻣﺮ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﲨﻌﻪ ﳑﺎ ﺟﺮﺑﻪ ﺍﳌﻨﺠﻤﻮﻥ ﻓﺼﺢ‬
‫ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺟﺤﻈﺔ ﻭﺳﺨﹰﺎ ﻗﺬﺭﹰﺍ ﺩﱐ ﺍﻟﻨﻔﺲ‪ ،‬ﰲ ﺩﻳﻨﻪ ﻗﻠﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﻇﻤﺌﺖ ﺇﱃ ﺭﻳﻘﻪ ‪ ...‬ﺟﻌﻠﺖ ﺍﳌﺪﺍﻣﺔ ﻣﻨﻪ ﺑﺪﻳﻼ‬
‫ﻭﺃﻳﻦ ﺍﳌﺪﺍﻣﺔ ﻣﻦ ﺭﻳﻘﻪ؟ ‪ ...‬ﻭﻟﻜﻦ ﺃﻋﻠﻞ ﻗﻠﺒﹰﺎ ﻏﻠﻴﻼ‬
‫ﻭﻣﻦ ﺳﺎﺋﺮ ﺷﻌﺮﻩ ﻗﻮﻟﻪ‪:‬‬
‫ﱄ ﺻﺪﻳﻖ ﻣﻐﺮﻱ ﺑﻘﺮﰊ ﻭﺷﺪﻭﻱ ‪ ...‬ﻭﻟﻪ ﻋﻨﺪ ﺫﺍﻙ ﻭﺟﻪ ﺻﻔﻴﻖ‬
‫ﻗﻮﻟﻪ ﺇﻥ ﺷﺪﻭﺕ ﺃﺣﺴﻨﺖ‪ ،‬ﺯﺩﻧﻴﻮﺑﺄﺣﺴﻨﺖ ﻻ ﻳﺒﺎﻉ ﺍﻟﺪﻗﻴﻖ‬
‫ﺣﺪﺙ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺟﺤﻈﺔ‪ :‬ﺃﻧﺸﺪﺕ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻦ ﻃﺎﻫﺮ ﻗﻮﱄ‪:‬‬
‫ﻗﺪ ﻧﺎﺩﺕ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ‪ ...‬ﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﻳﺴﻤﻊ‬
‫ﻛﻢ ﻭﺍﺛﻖ ﺑﺎﻟﻌﻤﺮ ﻭﺍﺛﻘﺘﻪ ‪ ...‬ﻭﺟﺎﻣﻊ ﺑﺪﺩﺕ ﻣﺎ ﳚﻤﻊ‬
‫ﻓﻘﺎﻝ ﱄ‪ :‬ﺫﻧﺒﻚ ﺇﱃ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺟﺤﻈﺔ‪:‬‬
‫ﺃﻗﻮﻝ ﳍﺎ ﻭﺍﻟﺼﺒﺢ ﻗﺪ ﻻﺡ ﺿﻮﺀﻩ ‪ ...‬ﻛﻤﺎ ﻻﺡ ﺿﻮﺀ ﺍﻟﺒﺎﺭﻕ ﺍﳌﺘﺄﻟﻖ‬
‫ﺷﺒﻴﻬﻚ ﻗﺪ ﻭﺍﰱ ﻭﻻﺡ ﺍﻓﺘﺮﺍﻗﻨﺎ ‪ ...‬ﻓﻬﻞ ﻟﻚ ﰲ ﺻﻮﺕ ﻭﻛﺄﺱ ﻣﺮﻭﻕ؟‬
‫ﻓﻘﺎﻟﺖ ﺷﻔﺎﺋﻲ ﰲ ﺍﻟﺬﻱ ﻗﺪ ﺫﻛﺮﺗﻪ ‪ ...‬ﻭﺇﻥ ﻛﻨﺖ ﻗﺪ ﻧﻐﺼﺘﻪ ﺑﺎﻟﺘﻔﺮﻕ‬
‫ﻗﺎﻝ ﺟﺤﻈﺔ‪ :‬ﺻﻚ ﱄ ﺑﻌﺾ ﺍﳌﻠﻮﻙ ﺑﺼﻚ ﻓﺪﺍﻓﻌﲏ ﺍﳉﻬﺒﺬ ﺑﻪ‪ ،‬ﺣﱴ ﺿﺠﺮﺕ‪ ،‬ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﻼﺗﻜﻢ ﺭﻗﺎﻋﹰﺎ ‪ ...‬ﲣﻄﻂ ﺑﺎﻷﻧﺎﻣﻞ ﻭﺍﻷﻛﻒ‬
‫ﻓﻬﺎ ﺧﻄﻲ‪ ،‬ﺧﺬﻭﻩ ﺑﺄﻟﻒ ﺃﻟﻒ ‪ ...‬ﻭﱂ ﺗﻜﻦ ﺍﻟﺮﻗﺎﻉ ﲡﺮ ﻧﻔﻌﹰﺎ‬
‫ﻭﺃﻧﺸﺪ ﺟﺤﻈﺔ ﰲ ﺃﻣﺎﻟﻴﻪ‪:‬‬
‫ﻃﺮﻗﻨﺎ ﺑﺰﻭﻏﻲ ﺣﲔ ﺃﻳﻨﻊ ﺯﻫﺮﻫﺎ ‪ ...‬ﻭﻓﻴﻬﺎ‪ ،‬ﻟﻌﻤﺮ ﺍﷲ‪ ،‬ﻟﻠﻌﲔ ﻣﻨﻈﺮ‬
‫ﻭﻛﻢ ﻣﻦ ﻬﺑﺎﺭ ﻳﺒﻬﺮ ﺍﻟﻌﲔ ﺣﺴﻨﻪ ‪ ...‬ﻭﻣﻦ ﺟﺪﻭﻝ ﺑﺎﻟﺒﺎﺭﺩ ﺍﻟﻌﺬﺏ ﻳﺰﺧﺮ‬
‫ﻭﻣﻦ ﻣﺴﺘﺤﺚ ﺑﺎﳌﺪﺍﻡ ﻛﺄﻧﻪ‪ ... ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻣﻴﺎﹰ‪ ،‬ﺃﻣﲑ ﻣﺆﻣﺮ‬
‫ﻭﰲ ﻛﻔﻪ ﺍﻟﻴﻤﲎ ﺷﺮﺍﺏ‪ ،‬ﻣﻮﺭﺩ ‪ ...‬ﻭﰲ ﻛﻔﻪ ﺍﻟﻴﺴﺮﻯ ﺑﻨﺎﻥ ﻣﻌﺼﻔﺮ‬
‫ﺷﻘﺎﺋﻖ ﺗﻨﺪﻯ ﺑﺎﻟﻨﺪﻯ ﻓﻜﺄﻬﻧﺎ ‪ ...‬ﺧﺪﻭﺩ ﻋﻠﻴﻬﻦ ﺍﳌﺪﺍﻣﻊ ﺗﻘﻄﺮ‬
‫ﻭﻛﻢ ﺳﺎﻗﻂ ﺳﻜﺮﹰﺍ ﻳﻠﻮﻙ ﻟﺴﺎﻧﻪ ‪ ...‬ﻭﻛﻢ ﻗﺎﺋﻞ ﻫﺠﺮﹰﺍ ﻭﻣﺎ ﻛﺎﻥ ﻳﻬﺠﺮ‬
 ‫ﻭﻛﻢ ﻣﻨﺸﺪ ﺑﻴﺘﹰﺎ ﻭﻓﻴﻪ ﺑﻘﻴﺔ ‪ ...‬ﻣﻦ ﺍﻟﻌﻘﻞ ﺇﻻ ﺃﻧﻪ ﻣﺘﺤﲑ‬
‫" ﻓﻜﺎﻥ ﳎﲏ ﺩﻭﻥ ﻣﻦ ﻛﻨﺖ ﺃﺗﻘﻲ ‪ ...‬ﺛﻼﺙ ﺷﺨﻮﺹ ﻛﺎﻋﺒﺎﻥ ﻭﻣﻌﺼﺮ "‬
‫ﻭﻛﻢ ﻣﻦ ﺣﺴﺎﻥ ﺟﺲ ﺃﻭﺗﺎﺭ ﻋﻮﺩﻩ ﻓﺄﳍﺐ ﻧﺎﺭﹰﺍ ﰲ ﺍﳊﺸﺎ ﺗﺘﺴﻌﺮ‬
‫ﻳﻐﲏ ﻭﺃﺳﺒﺎﺏ ﺍﻟﺼﻮﺍﺏ ﲤﺪﻩ ‪ ...‬ﺑﺼﻮﺕ ﺟﻠﻴﻞ ﺫﻛﺮﻩ ﺣﲔ ﻳﺬﻛﺮ‬
‫ﺃﺣﻦ ﺣﻨﲔ ﺍﻟﻮﺍﻟﻪ ﺍﻟﻄﺮﺏ ﺍﻟﺬﻱ ‪ ...‬ﺛﲎ ﺷﺠﻮﻩ ﺑﻌﺪ ﺍﻟﻐﺪﺍﺀ ﺍﻟﺘﺬﻛﺮ‬
‫ﺃﺟﺤﻈﺔ ﺇﻥ ﲡﺰﻉ ﻋﻠﻰ ﻓﻘﺪ ﻣﻌﺸﺮ ‪ ...‬ﻓﻘﺪﺕ ﻬﺑﻢ ﻣﻦ ﻛﺎﻥ ﻟﻠﻜﺴﺮ ﳚﱪ‬
‫ﻭﺃﺻﺒﺤﺖ ﰲ ﻗﻮﻡ ﻛﺄﻥ ﻋﻈﺎﻣﻬﻢ ‪ ...‬ﺇﺫﺍ ﺟﺌﺘﻬﻢ ﰲ ﺣﺎﺟﺔ ﺗﺘﻜﺴﺮ‬
‫ﻓﺼﱪﹰﺍ ﲨﻴﻼﹰ‪ ،‬ﺇﻥ ﰲ ﺍﻟﺼﱪ ﻣﻘﻨﻌﹰﺎ ‪ ...‬ﻋﻠﻰ ﻣﺎ ﺟﻨﺎﻩ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﺍﷲ ﺃﻛﱪ‬
‫ﻭﺃﻧﺸﺪ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺑﻌﺪﺕ ﻋﻦ ﺍﻟﻜﺮﻯ ﺑﺒﻌﺎﺩﻫﺎﻟﺼﱪ ﻣﺬ ﻏﻴﺒﺖ ﻋﲏ ﻏﺎﺋﺐ‬
‫ﺃﺻﺒﺤﺖ ﺃﺟﺤﺪ ﺃﻧﲏ ﻟﻚ ﻋﺎﺷﻖ ‪ ...‬ﻭﺍﻟﻌﲔ ﳐﱪﺓ ﺑﺄﱐ ﻛﺎﺫﺏ‬
‫ﻭﺃﻧﺸﺪ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻗﺪ ﻗﻠﻞ ﺍﻹﺩﻣﺎﻥ ﺃﻛﻠﻲ ﻓﻤﺎ ‪ ...‬ﺃﻃﻌﻢ ﺯﺍﺩﹰﺍ ﻗﻴﺲ ﺇﻬﺑﺎﻡ‬
‫ﻓﺎﳊﻤﺪ ﷲ ﻭﺷﻜﺮﺍﹰ ﻟﻪ ‪ ...‬ﻗﺪ ﺻﺮﺕ ﻣﻦ ﺑﺎﺋﺪ ﺃﻗﻮﺍﻡ‬
‫ﻗﻮﻡ ﺗﺮﻯ ﺃﻭﻻﺩﻫﻢ ﺑﻴﻨﻬﻢ ‪ ...‬ﻟﻠﺠﻮﻉ ﰲ ﺣﻠﻴﺔ ﺃﻳﺘﺎﻡ‬
‫ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﺭﻯ ﺍﻷﻳﺎﻡ ﺗﻀﻤﻦ ﱄ ﲞﲑ ‪ ...‬ﻭﻟﻜﻦ ﺑﻌﺪ ﺃﻳﺎﻡ ﻃﻮﺍﻝ‬
‫ﻓﻤﻦ ﺫﺍ ﺿﺎﻣﻦ ﻟﺪﻭﺍﻡ ﻋﻤﺮﻱ ‪ ...‬ﺇﱃ ﺩﻫﺮ ﻳﻐﲑ ﺳﻮﺀ ﺣﺎﱄ‬
‫ﻫﻲ ﺍﻟﺘﺴﻌﻮﻥ ﻗﺪ ﻋﻄﻔﺖ ﻗﻨﺎﰐ ‪ ...‬ﻭﻧﻔﺮﺕ ﺍﻟﻐﻮﺍﱐ ﻋﻦ ﻭﺻﺎﱄ‬
‫ﻭﻓﻴﻬﺎ ﻟﻮ ﻋﺮﻓﺖ ﺍﳊﻖ ﺷﻐﻠﻌﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺍﺿﺤﻰ ﺍﺷﺘﻐﺎﱄ‬
‫ﻛﺄﱐ ﺑﺎﻟﻨﻮﺍﺩﺏ ﻗﺎﺋﻼﺕ‪ ... ،‬ﻭﺟﺴﻤﻲ ﻓﻮﻕ ﺃﻋﻨﺎﻕ ﺍﻟﺮﺟﺎﻝ‬
‫ﺃﻻ ﺳﻘﻴﺎ ﳉﺴﻤﻚ ﻛﻴﻒ ﻳﺒﻠﻰ ﻭﺫﻛﺮﻙ ﰲ ﺍﺠﻤﻟﺎﻟﺲ ﻏﲑ ﺑﺎﱄ ﻭﺃﻧﺸﺪ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﻧﻔﻖ ﻭﻻ ﲣﺶ ﺇﻗﻼﻻﹰ‪ ،‬ﻓﻘﺪ ﻗﺴﻤﺖ ‪ ...‬ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﻣﻊ ﺍﻵﺟﺎﻝ ﺃﺭﺯﺍﻕ‬
‫ﻻ ﻳﻨﻔﻊ ﺍﻟﺒﺨﻞ ﻣﻊ ﺩﻧﻴﺎ ﻣﻮﻟﻴﺔ ‪ ...‬ﻭﻻ ﻳﻀﺮ ﻣﻊ ﺍﻹﻗﺒﺎﻝ ﺇﻧﻔﺎﻕ‬
‫ﻭﺃﻧﺸﺪ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺗﻌﺠﺒﺖ ﺇﺫ ﺭﺃﺗﲏ ﻓﻮﻕ ﻣﻜﺴﻮﺭ ‪ ...‬ﻣﻦ ﺍﳊﻤﲑ ﻋﻘﲑ ﺍﻟﻈﻬﺮ ﻣﻀﺮﻭﺭ‬
‫ﻣﻦ ﺑﻌﺪ ﻛﻞ ﺃﻣﲔ ﺍﻟﺮﺳﻎ ﻣﻌﺘﺮﺽ ‪ ...‬ﰲ ﺍﻟﺴﲑ ﲢﺴﺒﻪ ﺇﺣﺪﻯ ﺍﻟﺘﺼﺎﻭﻳﺮ‬
‫ﻓﻘﻠﺖ ﻻ ﺗﻌﺠﱯ ﻣﲏ ﻭﻣﻦ ﺯﻣﻦ ‪ ...‬ﺃﳓﲎ ﻋﻠﻲ ﺑﺘﻀﻴﻴﻖ ﻭﺗﻘﺘﲑ‬
‫ﺑﻞ ﻓﺎﻋﺠﱯ ﻣﻦ ﻛﻼﺏ ﻗﺪ ﺧﺪﻣﺘﻬﻢ ‪ ...‬ﺗﺴﻌﲔ ﻋﺎﻣﹰﺎ ﺑﺄﺷﻌﺎﺭﻱ ﻭﻃﻨﺒﻮﺭﻱ؟‬
‫ﻭﱂ ﻳﻜﻦ ﰲ ﺗﻨﺎﻫﻲ ﺣﺎﳍﻢ ﻬﺑﻢ ‪ ...‬ﺣﺮ ﻳﻌﻮﺩ ﻟﻌﻰ ﺣﺎﱄ ﺑﺘﻐﻴﲑ‬
 ‫ﻭﻗﻴﻞ ﳉﺤﻈﺔ‪ :‬ﻛﻴﻒ ﺣﺎﻟﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺃﻱ ﺷﻲﺀ ﺭﺃﻳﺖ ﺃﻋﺠﺐ ﻣﻦ ﺫﺍ ‪ ...‬ﺇﻥ ﺗﻔﻜﺮﺕ ﺳﺎﻋﺔ ﰲ ﺍﻟﺰﻣﺎﻥ؟‬
‫ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻟﺴﺮﻭﺭ ﺑﻮﺯﻥ ‪ ...‬ﻭﺍﻟﺒﻼﻳﺎ ﺗﻜﺎﻝ ﺑﺎﻟﻘﻔﺰﺍﻥ‬
‫ﻭﺃﻧﺸﺪ ﺟﺤﻈﺔ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﻟﻴﺲ ﱄ ﻛﺎﺗﺐ ‪ ...‬ﻭﻻ ﻋﻠﻰ ﺑﺎﺏ ﻣﻨﺰﱄ ﺣﺎﺟﺐ‬
‫ﻭﻻ ﲪﺎﺭ ﺇﺫﺍ ﻋﺰﻣﺖ ﻋﻠﻰ ‪ ...‬ﺭﻛﻮﺑﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﺟﺤﻈﺔ ﺭﺍﻛﺐ‬
‫ﻭﻻ ﻗﻤﻴﺺ ﻳﻜﻮﻥ ﱄ ﺑﺪ ﹰﻻ ‪ ...‬ﳐﺎﻓﺔ ﻣﻦ ﻗﻤﻴﺼﻲ ﺍﻟﺬﺍﻫﺐ‬
‫ﻭﺃﺟﺮﺓ ﺍﻟﺒﻴﺖ ﻓﻬﻲ ﻣﻘﺮﺣﺔ ‪ ...‬ﺃﺟﻔﺎﻥ ﻋﻴﲏ ﺑﺎﻟﻮﺍﺑﻞ ﺍﻟﺴﺎﻛﺐ‬
‫ﺇﻥ ﺯﺍﺭﱐ ﺻﺎﺣﺐ ﻋﺰﻣﺖ ﻋﻠﻰ ‪ ...‬ﺑﻴﻊ ﻛﺘﺎﺏ ﻟﺸﺒﻌﺔ ﺍﻟﺼﺎﺣﺐ‬
‫ﺃﺻﺒﺤﺖ ﰲ ﻣﻌﺸﺮ ﺗﺸﻤﺘﻬﻢ ‪ ...‬ﻓﺮﺽ ﻣﻦ ﺍﷲ ﻻﺯﺏ ﻭﺍﺟﺐ‬
‫ﻓﻴﻬﻢ ﺻﺪﻳﻖ ﰲ ﻋﺮﺳﻪ ﻋﺠﺐ ‪ ...‬ﺇﺫﺍ ﺗﺄﻣﻠﺖ‪ ،‬ﺃﻣﺮﻫﺎ ﻋﺎﺟﺐ‬
‫ﲢﺴﺒﻬﺎ ﺣﺮﺓ ﻭﺣﺎﻓﺮﻫﺎ ‪ ...‬ﺃﺭﻕ ﻣﻦ ﺷﻌﺮ ﺧﺎﻟﺪ ﺍﻟﻜﺎﺗﺐ‬
‫ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﳊﻤﺪ ﷲ ﱂ ﺃﻗﻞ ﻗﻂ‪ :‬ﻳﺎ ﺑﺪ ‪ ...‬ﺭ ﻭﻳﺎ ﻣﻨﺼﻔﹰﺎ ﻭﻳﺎ ﻛﺎﻓﻮﺭ‬
‫ﻻ‪ ،‬ﻭﻻ ﻗﻠﺖ‪ :‬ﺃﻳﻦ ﺃﻳﻦ ﺍﻟﺸﻮﺍ ‪ ...‬ﻫﲔ ﻭﻭﺯﺍﻧﻨﺎ ﻭﺃﻳﻦ ﺍﻟﺒﺬﻭﺭ‬
‫ﻻ ﻭﻻ ﻗﻴﻞ‪ :‬ﻗﺪ ﺃﺗﺎﻙ ﻣﻦ ﺍﻟﻀﻲ ‪ ...‬ﻋﺔ ﺑﺮ ﻣﻮﻓﺮ ﻭﺷﻌﲑ‬
‫ﻭﺃﺗﺎﻙ ﺍﻟﻌﻄﺎﺀ ﺑﺎﻟﻨﺪ ﳌﺎ ‪ ...‬ﻗﻴﻞ ﱄ ﺇﻥ ﰲ ﺍﳋﺰﻳﻦ ﲞﻮﺭ‬
‫ﺃﻧﺎ ﺧﻠﻮ ﻣﻦ ﺍﳌﻤﺎﻟﻴﻚ ﻭﺍﻷﻡ ‪ ...‬ﻻﻙ ﺟﻠﺪ ﻋﻠﻰ ﺍﻟﺒﻼ ﻭﺻﺒﻮﺭ‬
‫ﻟﻴﺲ ﺇﻻ ﻛﻴﺴﺮﺓ ﻭﻗﺪﻳﺢ ‪ ...‬ﻭﺧﻠﻴﻖ ﺃﺗﺖ ﻋﻠﻴﻪ ﺍﻟﺪﻫﻮﺭ‬
‫ﻗﺎﻝ ﺟﺤﻈﺔ‪ :‬ﻭﻣﺮﺭﺕ ﺑﻮﻗﺎﺩ ﻳﻮﻗﺪ ﰲ ﺍﻟﺘﻨﻮﺭ ﻭﻳﻐﲏ‪:‬‬
‫ﺃﻧﺎ ﺃﻫﻮﺍﻙ ﻧﻮﺭ ﺍﻟﻞ ‪ ...‬ﻩ ﻓﺎﻓﻌﻞ ﻣﺎ ﺑﺪﺍ ﻟﻚ‬
‫ﺇﻥ ﺗﻜﻦ ﲤﻨﻌﲏ ﺷﺦ ‪ ...‬ﺻﻚ ﻓﺎﺑﺬﻝ ﱄ ﺧﻴﺎﻟﻚ‬
‫ﻗﺪ ﺃﺧﺬﺕ ﺍﻟﺪﻥ ﻭﺍﻟﻄﻦ ‪ ...‬ﺑﻮﺭ ﻭﺍﻟﻜﻠﺐ ﻓﻤﺎﻟﻚ؟‬
‫ﻗﻞ ﳌﻦ ﺟﻨﺒﻚ ﺍﻟﻘﻢ ‪ ...‬ﻣﻮﺙ ﻣﻦ ﺩﺳﻚ ﻭﺍﻟﻚ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﱄ ﺻﺎﺣﺐ ﺯﺭﺗﻪ ﻟﻠﺴﻼ ‪ ...‬ﻡ ﻓﻘﺎﺑﻠﲏ ﺑﺎﳊﺠﺎﺏ ﺍﻟﺼﺮﺍﺡ‬
‫ﻭﻗﺎﻟﻮﺍ ﺗﻐﻴﺐ ﻋﻦ ﺩﺍﺭﻩ ‪ ...‬ﳋﻮﻑ ﻏﺮﱘ ﻣﻠﺢ ﻭﻗﺎﺡ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻋﻦ ﺩﺍﺭﻩ ﻏﺎﺋﺒﹰﺎ ‪ ...‬ﻷﺩﺧﻠﲏ ﺃﻫﻠﻪ ﻟﻠﻨﻜﺎﺡ‬
‫ﻭﻗﺎﻝ ﻳﺴﺘﺰﻳﺮ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ‪:‬‬
‫ﻟﻨﺎ ﻳﺎ ﺃﺧﻲ ﺯﻟﺔ ﻭﺍﻓﺮﻩ ‪ ...‬ﻭﻗﺪﺭ ﻣﻌﺠﻠﺔ ﺣﺎﺿﺮﻩ‬
‫ﻭﺭﺍﺡ ﺗﺰﻳﻞ ﺇﺫﺍ ﺻﻔﻘﺖ ‪ ...‬ﺳﻨﺎ ﺍﻟﱪﻕ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﳌﺎﻃﺮﻩ‬
 ‫ﻭﻣﺴﻤﻌﺔ ﱂ ﳜﻨﻬﺎ ﺍﻟﺼﻮﺍ ‪ ...‬ﺏ ﻭﺯﺍﻣﺮﺓ ﺃﳝﺎ ﺯﺍﻣﺮﻩ‬
‫ﻭﻣﺎ ﺷﺌﺖ ﻣﻦ ﺧﱪ ﻧﺎﺩﺭ ‪ ...‬ﻭﻧﺎﺩﺭﺓ ﺑﻌﺪﻫﺎ ﻧﺎﺩﺭﻩ‬
‫ﻓﺂﺕ ﻭﻟﻮ ﻛﻨﺖ ﻳﺎ ﺍﺑﻦ ﺍﻟﻜﺮﺍﻡ ﻭﺣﺎﺷﺎﻙ ﻣﻦ ﺫﺍﻙ ﰲ ﺍﻵﺧﺮﻩ‬
‫ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻣﺎ ﺯﺍﺭﱐ ﰲ ﺍﳊﺒﺲ ﻣﻦ ﻧﺎﺩﻣﺘﻪ ‪ ...‬ﻛﺄﺳﲔ‪ :‬ﻛﺄﺱ ﻣﻮﺩﺓ ﻭﻣﺪﺍﻡ‬
‫ﲞﻠﻮﺍ ﻋﻠﻲ ﻭﻗﺪ ﻃﻠﺒﺖ ﺳﻼﻣﻬﻢ ‪ ...‬ﻓﻜﺄﻧﲏ ﻃﺎﻟﺒﺘﻬﻢ ﺑﻄﻌﺎﻡ‬
‫ﻭﺃﻧﺸﺪ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﺫﻱ ﺟﺪﺓ ﻃﻠﺒﺖ ﺇﻟﻴﻪ ﺑﺮﹰﺍ ‪ ...‬ﻣﻦ ﺍﳉﻠﺴﺎﺀ ﻣﺬﻣﻮﻡ ﺍﳋﻼﺋﻖ‬
‫ﻓﺄﻗﺴﻢ ﺃﻧﻪ ﺭﺟﻞ ﻓﻘﲑ ‪ ...‬ﺃﺭﺍﻧﻴﻪ ﺍﳌﻬﻴﻤﻦ ﻭﻫﻮ ﺻﺎﺩﻕ‬
‫ﻛﺄﱐ ﺑﺎﳌﻨﺎﺯﻝ ﻋﻦ ﻗﻠﻴﻞ ‪ ...‬ﺧﻠﻮﻥ ﻣﻦ ﺍﳌﻄﺮﺯﺓ ﺍﻟﻨﻤﺎﺭﻕ‬
‫ﻭﻗﺪ ﻇﻔﺮ ﺍﻟﻨﺴﺎﺀ ﲟﺎ ﺗﺮﻛﺘﻢ ‪ ...‬ﻓﺼﺎﺭ ﳌﺎﻫﺮ ﺑﺎﻟﻨﻴﻚ ﺣﺎﺫﻕ‬
‫ﻭﺃﻧﺸﺪ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ ﰲ ﺃﻣﺎﻟﻴﻪ‪:‬‬
‫ﻭﻗﺎﺋﻞ ﻗﺎﻝ ﱄ‪ :‬ﻣﻦ ﺃﻧﺖ؟ ﻗﻠﺖ ﻟﻪ‪ ... ،‬ﻣﻘﺎﻝ ﺫﻱ ﺣﻜﻤﺔ ﻭﺍﺗﺖ ﻟﻪ ﺍﳊﻜﻢ‬
‫ﻟﺴﺖ ﺍﻟﺬﻱ ﺗﻌﺮﻑ ﺍﻟﺒﻄﺤﺎﺀ ﻭﻃﺄﺗﻪ ‪ ...‬ﻭﺍﻟﺒﻴﺖ ﻳﻌﺮﻓﻪ ﻭﺍﳊﻞ ﻭﺍﳊﺮﻡ‬
‫ﺃﻧﺎ ﺍﻟﺬﻱ ﺩﻳﻨﻪ ﺇﺳﻌﺎﻑ ﺳﺎﺋﻠﻪ ‪ ...‬ﻭﺍﻟﻀﺮ ﻳﻌﺮﻓﻪ ﻭﺍﻟﺒﺆﺱ ﻭﺍﻟﻌﺪﻡ‬
‫ﺃﻧﺎ ﺍﻟﺬﻱ ﺣﺐ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺃﻓﻘﺮﻩ ‪ ...‬ﻓﺎﻟﻌﺪﻝ ﻣﺴﺘﻌﱪ ﻭﺍﳉﻮﺭ ﻣﺒﺘﺴﻢ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﱄ ﻛﺒﺪ ﻻ ﻳﺼﻠﺢ ﺍﻟﻄﺐ ﺳﻘﻤﻬﺎ ‪ ...‬ﻣﻦ ﺍﻟﻮﺟﺪ ﻻ ﺗﻨﻔﻚ ﺩﺍﻣﻴﺔ ﺣﺮﻯ‬
‫ﻓﻴﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ﻭﺍﻟﻈﻨﻮﻥ ﻛﺜﲑﺓ ‪ ...‬ﺃﻳﺸﻌﺮ ﰊ ﻣﻦ ﺑﺖ ﺃﺭﻋﻰ ﻟﻪ ﺍﻟﺸﻌﺮﻯ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺷﻜﺮﻱ ﻹﺣﺴﺎﻧﻚ ﺷﻜﺮ ﺍﻣﺮﺉ ‪ ...‬ﻳﺴﺘﻮﻫﺐ ﺍﻹﺣﺴﺎﻥ ﻣﻦ ﻭﺍﻫﺒﻪ‬
‫ﻭﻛﻴﻒ ﻻ ﺃﺷﻜﺮ ﻣﻦ ﻻ ﺃﺭﻯ ‪ ...‬ﰲ ﻣﻨﺰﱄ ﺇﻻ ﺍﻟﺬﻱ ﺟﺎﺩ ﺑﻪ‬
‫ﻭﺃﻧﺸﺪ ﺟﺤﻈﺔ ﻟﻨﻔﺴﻪ ﰲ ﺃﻣﺎﻟﻴﻪ‪.‬‬
‫ﺣﺴﱯ ﺿﺠﺮﺕ ﻣﻦ ﺍﻷﺩﺏ ‪ ...‬ﻭﺭﺃﻳﺘﻪ ﺳﺒﺐ ﺍﻟﻌﻄﺐ‬
‫ﻭﻫﺠﺮﺕ ﺇﻋﺮﺍﺏ ﺍﻟﻜﻼﻡ ‪ ...‬ﻭﻣﺎ ﺣﻔﻈﺖ ﻣﻦ ﺍﳋﻄﺐ‬
‫ﻭﺭﻫﻨﺖ ﺩﻳﻮﺍﻥ ﺍﻟﻨﻘﺎ ‪ ...‬ﺋﺾ ﻭﺍﺳﺘﺮﺣﺖ ﻣﻦ ﺍﻟﺘﻌﺐ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻻ ﺗﻌﺠﱯ ﻳﺎ ﻫﻨﺪ ﻣﻦ ‪ ...‬ﺣﺎﱄ ﻓﻤﺎ ﻓﻴﻬﺎ ﻋﺠﺐ‬

‫ﺇﻥ ﺍﻟﺰﻣﺎﻥ ﲟﻦ ﺗﻘﺪ ‪ ...‬ﻡ ﰲ ﺍﻟﻨﺒﺎﻫﺔ ﻣﻨﻘﻠﺐ‬

‫ﻓﺎﳉﻬﻞ ﻳﻀﻄﻬﺪ ﺍﳊﺠﻰ ‪ ...‬ﻭﺍﻟﺮﺃﺱ ﻳﻌﻠﻮﻩ ﺍﻟﺬﻧﺐ‬
 ‫ﺣﺪﺙ ﻏﺮﺱ ﺍﻟﻨﻌﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﳍﻔﻮﺍﺕ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺟﺤﻈﺔ ﳌﺎ ﺃﺳﻦ ﻳﻔﺴﻮ ﰲ ﳎﺎﻟﺴﻪ‪ ،‬ﻓﻴﻠﻘﻰ ﻣﻦ ﻳﻌﺎﺷﺮﻩ ﻣﻨﻪ‬
‫ﺟﻬﺪﹰﺍ‪ .‬ﻗﺎﻝ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻭﻛﻨﺖ ﺃﺣﺐ ﻏﻨﺎﺀﻩ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺔ ﻋﻨﻪ‪ ،‬ﳌﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻵﺩﺍﺏ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﺘﻄﻴﺐ‬
‫ﻋﺸﺮﰐ‪ ،‬ﻭﻛﻨﺖ ﺇﺫﺍ ﺟﻠﺴﺖ ﻋﻨﺪﻩ ﺃﺧﺬﺗﻪ ﻏﻠﺒﺔ ﺍﻟﺮﻳﺢ‪ ،‬ﻓﺠﺌﺘﻪ ﻳﻮﻣﹰﺎ ﰲ ﳎﻠﺲ ﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻋﻨﺪﻩ‪ ،‬ﻭﻫﻮ ﳝﻠﻲ‪،‬‬
‫ﻓﻠﻤﺎ ﺧﻔﻮﺍ‪ ،‬ﻗﺎﻝ ﱄ ﻭﻵﺧﺮ ﻛﺎﻥ ﻣﻌﻲ‪ :‬ﺍﺟﻠﺴﺎ ﻋﻨﺪﻱ ﺣﱴ ﺃﻗﻌﺪﻛﻤﺎ ﻋﻠﻰ ﺃﺳﻮﺩ‪ ،‬ﻭﺃﻃﻌﻤﻜﻤﺎ ﻃﺒﺎﻫﺠﺔ ﺑﻜﺒﻮﺩ‪،‬‬
‫ﻭﺃﺳﻘﻴﻜﻤﺎ ﻣﻦ ﻣﻌﺘﻘﺔ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺃﲝﺮﻛﻤﺎ ﺑﻌﻨﱪ ﻭﻋﻮﺩ‪ ،‬ﺃﻃﻴﺐ ﻣﻦ ﺍﻟﻨﺪﻭﺩ‪ ،‬ﻭﺃﻏﻨﻴﻜﻤﺎ ﻏﻨﺎﺀ ﺍﳌﺸﺪﻭﺩ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻫﺬﺍ‬
‫ﻣﻮﺿﻊ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺟﻠﺴﻨﺎ‪ ،‬ﻭﺻﺪﻳﻘﻲ ﻻ ﻳﻌﺮﻑ ﺧﻠﻘﻪ ﰲ ﺍﻟﻔﺴﺎﺀ‪ ،‬ﻭﺃﻧﺎ ﻗﺪ ﺃﺧﺬﺕ ﺍﻟﺮﻳﺢ ﻓﻮﻗﻲ‪ ،‬ﻓﻮﰱ ﻟﻨﺎ ﲜﻤﻴﻊ‬
‫ﻣﺎ ﺫﻛﺮﻩ‪ ،‬ﻭﻗﺎﻝ ﻟﻨﺎ‪ ،‬ﻭﻗﺪ ﻏﲎ ﻭﺷﺮﺑﻨﺎ‪ :‬ﳓﻦ ﺑﺎﻟﻐﺪﺍﺓ ﻋﻠﻤﺎﺀ ﻭﺑﺎﻟﻌﺸﻲ ﰲ ﺻﻮﺭﺓ ﺍﳌﺨﻨﻜﺮﻳﻦ‪ ،‬ﻓﻠﻤﺎ ﺃﺧﺬ ﺍﻟﻨﺒﻴﺬ‬
‫ﻣﻨﻪ‪ ،‬ﺃﺧﺬ ﻳﻔﺴﻮ‪ ،‬ﻭﺻﺪﻳﻘﻲ ﻳﻐﻤﺰﱐ ﻭﻳﺘﻌﺠﺐ‪ ،‬ﻓﺄﻗﻮﻝ ﻟﻪ‪ :‬ﺇﻥ ﺫﻟﻚ ﻋﺎﺩﺗﻪ ﻭﺧﻠﻘﻪ‪ ،‬ﻭﺇﻥ ﺳﺒﻴﻠﻪ ﺃﻥ ﳛﺘﻤﻞ‪ ،‬ﺇﱃ ﺃﻥ‬
‫ﻏﻲ ﺻﻮﺗﹰﺎ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﻟﺼﻨﻌﺔ ﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﳚﻴﺪﻩ‪:‬‬
‫ﺇﻥ ﺑﺎﳊﲑﺓ ﻗﺴﺎ ﻗﺪ ﳎﻦ ‪ ...‬ﻓﱳ ﺍﻟﺮﻫﺒﺎﻥ ﻓﻴﻬﺎ ﻭﺍﻓﺘﱳ‬
‫ﺗﺮﻙ ﺍﻹﳒﻴﻞ ﺣﻴﻨﹰﺎ ﻟﻠﺼﺒﺎ ‪ ...‬ﻭﺭﺃﻯ ﺍﻟﺪﻧﻴﺎ ﳎﻮﻧﹰﺎ ﻓﺮﻛﻦ‬
‫ﻗﺎﻝ‪ :‬ﻓﻄﺮﺏ ﻋﻠﻴﻪ ﺻﺪﻳﻘﻲ ﻃﺮﺑﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﺍﺳﺘﺤﺴﻨﻪ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺃﺣﺴﻨﺖ ﻭﺍﷲ ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ‪.‬‬
‫ﻓﻘﺎﻝ ﻟﻪ ﻣﺎ ﰲ ﻧﻔﺴﻪ ﻳﺘﺮﺩﺩ ﻣﻦ ﺃﻣﺮ ﺍﻟﻔﺴﺎﺀ‪ :‬ﺃﻓﺲ ﻋﻠﻲ ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ ﻛﻴﻒ ﺷﺌﺖ‪ ،‬ﻓﺨﺠﻞ ﺟﺤﻈﺔ‪ ،‬ﻭﺧﺠﻞ‬
‫ﺍﻟﻔﱴ‪ ،‬ﻭﺍﻧﺼﺮﻓﻨﺎ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳋﻄﻴﺐ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﻔﺮﺝ ﺍﻹﺻﺒﻬﺎﱐ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺟﺤﻈﺔ ﻗﺎﻝ‪ :‬ﺍﺗﺼﻠﺖ ﻋﻠﻲ ﺇﺿﺎﻗﺔ‪ ،‬ﺃﻧﻔﻘﺖ ﻓﻴﻬﺎ ﻛﻞ‬
‫ﻣﺎ ﺃﻣﻠﻜﻪ‪ ،‬ﺣﱴ ﺑﻘﻴﺖ ﻟﻴﺲ ﰲ ﺩﺍﺭﻱ ﺳﻮﻯ ﺍﻟﺒﻮﺍﺭﻱ‪ ،‬ﻓﺄﺻﺒﺤﺖ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﺃﻧﺎ ﺃﻓﻠﺲ ﻣﻦ ﻃﻨﺒﻮﺭ ﺑﻼ ﻭﺗﺮ‪ ،‬ﻛﻤﺎ ﰲ‬
‫ﺍﳌﺜﻞ‪ ،‬ﻓﻔﻜﺮﺕ ﻛﻴﻒ ﺃﻋﻤﻞ‪ ،‬ﻓﻮﻗﻊ ﱄ ﺃﻥ ﺃﻛﺘﺐ ﺇﱃ ﳏﱪﺓ ﺑﻦ ﺃﰊ ﻋﺒﺎﺩ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﻛﻨﺖ ﺃﺟﺎﻭﺭﻩ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺗﺮﻙ‬
‫ﺍﻟﺘﺼﺮﻑ ﻗﺒﻞ ﺫﻟﻚ ﺑﺴﻨﺘﲔ‪ ،‬ﻭﺣﺎﻟﻔﻪ ﺍﻟﻨﻘﺮﺱ‪ ،‬ﻓﺄﺯﻣﻨﻪ ﺣﱴ ﺻﺎﺭ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﺇﻻ ﳏﻤﻮ ﹰﻻ ﻋﻠﻰ‬
‫ﺍﻷﻳﺪﻱ ﺃﻭ ﰲ ﳏﻔﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻟﻈﺮﻑ‪ ،‬ﻭﻛﱪ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻋﻈﻢ ﺍﳍﻤﺔ‪ ،‬ﻭﻣﻮﺍﺻﻠﺔ ﺍﻟﺸﺮﺏ‬
‫ﻭﺍﻟﻘﺼﻒ‪ ،‬ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﺗﻄﺎﻳﺐ ﻋﻠﻴﻪ ﻟﻴﺪﻋﻮﱐ‪ ،‬ﻓﺂﺧﺬ ﻣﻨﻪ ﻣﺎ ﺃﻧﻔﻘﻪ ﻣﺪﺓ‪ ،‬ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ‪:‬‬
‫ﻣﺎﺫﺍ ﺗﺮﻯ ﰲ ﺟﺪﻱ ‪ ...‬ﻭﰲ ﻋﻘﺎﺭ ﺑﻮﺍﺭﺩ‬
‫ﻭﻗﻬﻮﺓ ﺫﺍﺕ ﻟﻮﻥ ‪ ...‬ﳛﻜﻰ ﺧﺪﻭﺩ ﺍﳋﺰﺍﺋﺪ‬
‫ﻭﻣﺴﻤﻊ ﻳﺘﻐﲎ ‪ ...‬ﻣﻦ ﺁﻝ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ‬
‫ﺇﻥ ﺍﳌﻀﻴﻊ ﳍﺬﺍ ‪ ...‬ﻧﺰﺭ ﺍﳌﺮﻭﺀﺓ ﺑﺎﺭﺩ‬
‫ﻓﻤﺎ ﺷﻌﺮﺕ ﺇﻻ ﲟﺤﻔﺔ ﳏﱪﺓ ﳛﻤﻠﻬﺎ ﻏﻠﻤﺎﻧﻪ ﺇﱃ ﺩﺍﺭﻱ‪ ،‬ﻭﺃﻧﺎ ﺟﺎﻟﺲ ﻋﻠﻰ ﺑﺎﰊ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﱂ ﺟﺌﺖ؟ ﻭﻣﻦ ﺩﻋﺎﻙ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻧﺖ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺇﳕﺎ ﻗﻠﺖ ﻟﻚ‪ :‬ﻣﺎﺫﺍ ﺗﺮﻯ ﰲ ﻫﺬﺍ؟ ﻭﻋﻨﻴﺖ ﰲ ﺑﻴﺘﻚ‪ ،‬ﻭﻣﺎ ﻗﻠﺖ ﻟﻚ‪ :‬ﺇﻧﻪ ﰲ ﺑﻴﱵ‪ ،‬ﻭﺑﻴﱵ‬
‫ﻭﺍﷲ ﺃﻓﺮﻍ ﻣﻦ ﻓﺆﺍﺩ ﺃﻡ ﻣﻮﺳﻰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻵﻥ ﻗﺪ ﺟﺌﺖ ﻭﻻ ﺃﺭﺟﻊ‪ ،‬ﻭﻟﻜﻦ ﺃﺩﺧﻞ ﺇﻟﻴﻚ‪ ،‬ﻭﺃﺳﺘﺪﻋﻲ ﻣﻦ ﺩﺍﺭﻱ ﻣﺎ‬
‫ﺃﺭﻳﺪ‪ ،‬ﻗﻠﺖ‪ :‬ﺫﺍﻙ ﺇﻟﻴﻚ‪ ،‬ﻓﺪﺧﻞ‪ ،‬ﻓﻠﻢ ﻳﺮ ﰲ ﺑﻴﱵ ﺇﻻ ﺑﺎﺭﻳﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﻫﺬﺍ ﻭﺍﷲ ﻓﻘﺮ ﻣﻄﻴﺢ‪ ،‬ﻫﺬﺍ ﺿﺮ‬
‫ﻣﺪﻗﻊ‪ ،‬ﻣﺎ ﻫﺬﺍ؟ ﻗﻠﺖ‪ :‬ﻫﻮ ﻭﺍﷲ ﻣﺎ ﺗﺮﻯ‪ ،‬ﻓﺄﻧﻔﺬ ﺇﱃ ﺩﺍﺭﻩ‪ ،‬ﻓﺎﺳﺘﺪﻋﻰ ﻓﺮﺷﹰﺎ ﻭﺁﻟﺔ ﻭﻗﻤﺎﺷﹰﺎ ﻭﻏﻠﻤﺎﻧﺎﹰ‪ ،‬ﻭﺟﺎﺀ ﻓﺮﺍﺷﻮﻩ‬
‫ﻓﻔﺮﺷﻮﺍ ﺫﻟﻚ‪ ،‬ﻭﺟﺎﺀ ﻭﺍﻓﺮ ﺍﻟﺼﻔﺮ ﻭﺍﻟﺸﻤﻊ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﺟﺎﺀ ﻃﺒﺎﺧﻪ ﲟﺎ ﻛﺎﻥ ﰲ ﻣﻄﺒﺨﻪ‪ ،‬ﻭﻫﻮ‬
‫ﺷﻲﺀ ﻛﺜﲑ‪ ،‬ﺑﺂﻻﺕ ﺫﻟﻚ‪ ،‬ﻭﺟﺎﺀ ﺷﺮﺍﺑﻴﻪ ﺑﺎﻷﻭﺍﱐ ﻭﺍﳌﺨﺮﻭﻁ ﻭﺍﻟﻔﺎﻛﻬﺔ ﻭﺁﻟﺔ ﺍﻟﺘﺒﺨﲑ ﻭﺍﻟﺒﺨﻮﺭ ﻭﺃﻟﻮﺍﻥ ﺍﻷﻧﺒﺬﺓ‪،‬‬
 ‫ﻭﺟﻠﺲ ﻳﻮﻣﻪ ﺫﻟﻚ ﻭﻟﻴﻠﺘﻪ ﻋﻨﺪﻱ‪ ،‬ﻳﺸﺮﺏ ﻋﻠﻰ ﻏﻨﺎﺋﻲ ﻭﻏﻨﺎﺀ ﻣﻐﻨﻴﺔ ﺃﺣﻀﺮﻫﺎ‪ ،‬ﻛﻨﺖ ﺃﻟﻘﻨﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ‬
‫ﺳﻠﻢ ﺇﱃ ﻏﻼﻣﻪ ﻛﻴﺴﹰﺎ ﻓﻴﻪ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﺭﺯﻣﺔ ﺛﻴﺎﺏ ﺻﺤﺎﺡ‪ ،‬ﻭﻣﻘﻄﻮﻋﺔ ﻣﻦ ﻓﺎﺧﺮ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺍﺳﺘﺪﻋﻰ ﳏﻔﺔ‬
‫ﻓﺠﻠﺲ ﻓﻴﻬﺎ‪ ،‬ﻭﺷﻴﻌﺘﻪ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺁﺧﺮ ﺍﻟﺼﺤﻦ‪،‬ﻗﺎﻝ‪ :‬ﻣﻜﺎﻧﻚ ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﺍﺣﻔﻆ ﺑﺎﺑﻚ‪ ،‬ﻓﻜﻞ ﻣﺎ ﰲ ﺩﺍﺭﻙ ﻟﻚ‪،‬‬
‫ﻓﻼ ﺗﺪﻉ ﺃﺣﺪﹰﺍ ﳛﻤﻞ ﻣﻨﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﻟﻠﻐﻠﻤﺎﻥ‪ :‬ﺍﺧﺮﺟﻮﺍ‪ ،‬ﻓﺨﺮﺟﻮﺍ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﺃﻏﻠﻘﺖ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻗﻤﺎﺵ ﺑﺄﻟﻔﻮ‬
‫ﻛﺜﲑﺓ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﺍﻟﺴﻼﻣﻲ ﳉﺤﻈﺔ ﰲ ﺳﻌﺪ ﺍﳊﺎﺟﺐ‪:‬‬
‫ﻳﺎ ﺳﻌﺪ ﺇﻧﻚ ﻗﺪ ﺧﺪﻣﺖ ﺛﻼﺛﺔ ‪ ...‬ﻛﻞ ﻋﻠﻴﻪ ﻣﻨﻚ ﻭﺳﻢ ﻻﺋﺢ‬
‫ﻭﺃﺭﺍﻙ ﲣﺪﻡ ﺭﺍﺑﻌﹰﺎ ﻟﺘﻤﻴﺘﻪ ‪ ...‬ﺭﻓﻘﹰﺎ ﺑﻪ ﻓﺎﻟﺸﻴﺦ ﺷﻴﺦ ﺻﺎﱀ‬
‫ﻳﺎ ﺧﺎﺩﻡ ﺍﻟﻮﺯﺭﺍﺀ ﺇﻧﻚ ﻋﻨﺪﻫﻢ ‪ ...‬ﺳﻌﺪ ﻭﻟﻜﻦ ﺃﻧﺖ ﺳﻌﺪ ﺍﻟﺬﺍﺑﺢ‬

‫ﻭﺣﺪﺙ ﺟﺤﻈﺔ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ‪ ،‬ﻭﺃﻧﺎ ﰲ ﺑﻘﺎﻳﺎ ﻋﻠﺔ‪ ،‬ﻋﻠﻰ ﻛﺎﺗﺐ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺑﺸﺮﺍﻥ‪ ،‬ﻋﻠﻰ ﻫﺎﺭﻭﻥ ﺍﺑﻦ ﻋﺮﻳﺐ‬
‫ﺍﳋﺎﱄ‪ ،‬ﻓﻘﺪﻡ ﺇﻟﻴﻨﺎ ﻣﻀﲑﺓ ﻋﺼﺒﺎﻥ‪ ،‬ﻓﺄﻣﻌﻨﺖ ﻣﻨﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ - :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ‪ -‬ﺃﻧﺖ ﻋﻠﻴﻞ‪ ،‬ﻭﺑﺪﻧﻚ ﳓﻴﻞ‪،‬‬
‫ﻭﺍﻟﻌﺼﺐ ﺛﻘﻴﻞ‪ ،‬ﻭﺍﻟﻠﱭ ﻳﺴﺘﺤﻴﻞ‪ ،‬ﻓﺜﻘﻠﺖ ﻟﻪ‪ :‬ﻭﺍﻟﻌﻈﻴﻢ ﺍﻋﻠﺠﻠﻴﻞ‪ ،‬ﺍﳌﻔﻀﻞ ﺍﳌﻨﻴﻞ‪ ،‬ﻻ ﺗﺮﻛﺖ ﻣﻨﻬﺎ ﻛﺜﲑﹰﺍ ﻭﻻ‬
‫ﻗﻠﻴﻼﹰ‪ ،‬ﻭﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻓﻐﻀﺐ ﻋﻠﻲ ﻓﻀﺮﺑﲏ ﻋﺸﺮﻳﻦ ﻣﻘﺮﻋﺔ‪ ،‬ﻓﻘﻠﺖ‪:‬‬
‫ﻭﱄ ﺻﺎﺣﺐ ﻻ ﻗﺪﺱ ﺍﷲ ﺭﻭﺣﻪ ‪ ...‬ﻭﻛﺎﻥ ﻣﻦ ﺍﳋﲑﺍﺕ ﻏﲑ ﻗﺮﻳﺐ‬
‫ﺃﻛﻠﺖ ﻋﺼﻴﺪﹰﺍ ﻋﻨﺪﻩ ﰲ ﻣﻀﲑﺓ ‪ ...‬ﻓﻴﺎﻟﻚ ﻣﻦ ﻳﻮﻡ ﻋﻠﻲ ﻋﺼﻴﺐ‬
‫ﻗﺎﻝ‪ :‬ﻭﺩﺧﻠﺖ ﺇﻟﻴﻪ ﻳﻮﻣﹰﺎ ﺁﺧﺮ‪ ،‬ﻓﻘﺪﻡ ﺇﱄ ﻟﻮﺯﻳﻨﺠﹰﺎ ﳍﺎ ﺃﻳﺎﻡ ﻭﻗﺪ ﲪﻀﺖ‪ ،‬ﻓﺄﺧﺬﺕ ﺃﻣﻌﻦ ﰲ ﺃﻛﻠﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺇﻥ‬
‫ﺍﻟﻠﻮﺯﻳﻨﺞ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﳉﻮﺯ ﺃﺑﺸﻢ ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻟﻠﻮﺯ ﺃﲣﻢ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻧﻌﻢ ﻳﺎ ﺳﻴﺪﻱ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻮﺯﻳﻨﺠﺎﹰ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﻣﺼﻮﺻﹰﺎ ﻓﻼ! ﻭﺣﺪﺙ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﻌﺘﺰ‪ ،‬ﻗﺎﻝ‪ :‬ﻋﺮﺑﺪ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﻼﺀ ﻋﻠﻰ ﺟﺤﻈﺔ ﲝﻀﺮﰐ‪ ،‬ﻓﺄﻣﺮﺕ‬
‫ﺑﺘﻨﺤﻴﺔ ﺟﺤﻈﺔ ﺇﱃ ﺃﻥ ﺭﺿﻲ ﺃﲪﺪ‪ ،‬ﻓﻜﺘﺐ ﺇﱄ ﺟﺤﺔ‪:‬‬
‫ﺃﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺃﻥ ﻣﺜﻠﻲ ‪ ...‬ﻳﻘﺎﻡ ﻷﲪﺪ ﺑﻦ ﺃﰊ ﺍﻟﻌﻼﺀ‬
‫ﻭﱄ ﻧﻔﺲ ﺃﺑﺖ ﺇﻻ ﺍﺭﺗﻔﺎﻋﹰﺎ ‪ ...‬ﻓﺄﺿﺤﺖ ﻛﺎﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻤﺎﺀ‬
‫ﻟﻘﺪ ﻏﻀﺐ ﺍﻟﺰﻣﺎﻥ ﻋﻠﻰ ﺃﻧﺎﺱ ‪ ...‬ﻓﺄﺑﻼﻫﻢ ﺑﺄﻭﻻﺩ ﺍﻟﺰﻧﺎﺀ‬
‫ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻗﺎﻝ ﺟﺤﻈﺔ‪ :‬ﺳﻠﻤﺖ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﺳﺎﺀ ﻭﻛﺎﻥ ﻣﺒﺨﻼﹰ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺩﺕ ﺍﻻﻧﺼﺮﺍﻑ ﻗﺎﻝ ﱄ‪ .‬ﻳﺎ ﺃﺑﺎ‬
‫ﺍﳊﺴﻦ‪ ،‬ﺇﻳﺶ ﻳﻘﻮﻝ ﰲ ﻗﻄﺎﺋﻒ ﺗﺄﺗﻴﻪ؟ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺑﺬﻟﻚ ﻋﺎﺩﺓ؟ ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﺁﰉ ﺫﻟﻚ‪ ،‬ﻓﺄﺣﻀﺮ ﱄ ﺟﺎﻣﹰﺎ ﻓﻴﻪ‬
‫ﻗﻄﺎﺋﻒ‪ ،‬ﻗﺪ ﲬﺖ ﻓﺄﺭﺟﻔﺖ ﻓﻴﻬﺎ‪ ،‬ﻭﺻﺎﺩﻓﺖ ﻣﲏ ﺳﻐﺒﺔ‪ ،‬ﻭﻫﻮ ﻳﻨﻈﺮ ﺇﱄ ﺷﺰﺭﺍﹰ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﺇﻥ‬
‫ﺍﻟﻘﻄﺎﺋﻒ ﺇﺫﺍ ﻛﺎﻧﺖ ﲜﻮﺯ ﺃﲣﻤﺘﻚ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻠﻮﺯ ﺃﺑﺸﻤﺘﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ‪ :‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﻄﺎﺋﻒ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﻣﺼﻮﺻﹰﺎ ﻓﻼ‪ .‬ﻭﻋﻤﻠﺖ ﻟﻮﻗﱵ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﺩﻋﺎﱐ ﺻﺪﻳﻖ ﱄ ﻷﻛﻞ ﺍﻟﻘﻄﺎﺋﻒ ‪ ...‬ﻓﺄﻣﻌﻨﺖ ﻓﻴﻬﺎ ﺁﻣﻨﹰﺎ ﻏﲑ ﺧﺎﺋﻒ‬
‫ﻓﻘﺎﻝ‪ ،‬ﻭﻗﺪ ﺃﻭﺟﻌﺖ ﺑﺎﻷﻛﻞ ﻗﻠﺒﻪ ‪ ...‬ﺭﻭﻳﻚ‪ ،‬ﻣﻬﻼﹰ‪ ،‬ﻓﻬﻲ ﺇﺣﺪﻯ ﺍﳌﺘﺎﻟﻒ‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻣﺎ ﺇﻥ ﲰﻌﻨﺎ ﻬﺑﺎﻟﻚ ‪ ...‬ﻳﻨﺎﺩﻯ ﻋﻠﻴﻪ‪ :‬ﻳﺎ ﻗﺘﻴﻞ ﺍﻟﻘﻄﺎﺋﻒ‬
 ‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﻌﺘﺰ‪ :‬ﻛﺘﺐ ﺇﱄ ﺟﺤﻈﺔ ﰲ ﻳﻮﻡ ﻣﻄﲑ‪ :‬ﺍﻧﺼﺮﻓﺖ ﻣﻦ ﻋﻨﺪﻙ ‪ -‬ﺟﻌﻠﲏ ﺍﷲ ﻓﺪﺍﻙ ‪ -‬ﻭﻗﺪ ﻛﻨﺎ‬
‫ﻋﻘﺪﻧﺎ ﻣﻮﻋﺪﹰﺍ ﻟﻠﻘﺎﺀ‪ ،‬ﻭﻣﻨﻌﲏ ﻣﻦ ﺍﳌﺼﲑ ﺇﻟﻴﻚ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﺍﻧﻘﻄﺎﻉ ﺷﺮﻳﺎﻥ ﺍﻟﻐﻤﺎﻡ‪ ،‬ﻓﺘﻔﻀﻞ ﺑﺒﺴﻂ ﺍﻟﻌﺬﺭ‬
‫ﻟﻌﺒﺪﻙ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺟﺤﻈﺔ‪:‬‬
‫ﻭﻟﻴﻞ ﰲ ﺟﻮﺍﻧﺒﻪ ﺣﺮﺍﻥ ‪ ...‬ﻓﻠﻴﺲ ﻟﻄﻮﻝ ﻣﺪﺗﻪ ﺍﻧﻘﻀﺎﺀ‬
‫ﻋﺪﻣﺖ ﻣﻄﺎﻟﻊ ﺍﻹﺻﺒﺎﺡ ﻓﻴﻪ ‪ ...‬ﻛﺄﻥ ﺍﻟﺼﺒﺢ ﺟﻮﺩ ﺃﻭ ﻭﻓﺎﺀ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺭﺣﻠﺘﻢ ﻓﻜﻢ ﻣﻦ ﺃﻧﺔ ﺑﻌﺪ ﺯﻓﺮﺓ ‪ ...‬ﻣﺒﻴﻨﺔ ﻟﻠﻨﺎﺱ ﺷﻮﻗﻲ ﺇﻟﻴﻜﻢ‬
‫ﻭﻗﺪ ﻛﻨﺖ ﺃﻋﺘﻘﺖ ﺍﳉﻔﻮﻥ ﻣﻦ ﺍﻟﺒﻜﺎ ‪ ...‬ﻓﻘﺪ ﺭﺩﻫﺎ ﰲ ﺍﻟﺮﻕ ﺣﺰﱐ ﻋﻠﻴﻜﻢ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻹﺻﺒﻬﺎﱐ ﻗﺎﻝ‪ :‬ﺩﻋﺎﱐ ﳏﻤﺪ ﺑﻦ ﺍﻟﺸﺎﺭ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﺩﻋﺎ ﺟﺤﻈﺔ‪ ،‬ﻭﺃﻃﺎﻝ ﺣﺒﺲ ﺍﻟﻄﻌﺎﻡ ﺟﺪﺍﹰ‪،‬‬
‫ﻭﺟﺎﻉ ﺟﺤﻈﺔ‪ ،‬ﻓﺄﺧﺬ ﺩﻭﺍﺓ ﻭﺑﻴﺎﺿﹰﺎ ﻭﻛﺘﺐ‪:‬‬
‫ﻣﺎﱄ ﻭﻟﻠﺸﺎﺭ ﻭﺃﻭﻻﺩﻩ ‪ ...‬ﻻ ﻗﺪﺱ ﺍﻟﻮﺍﻟﺪ ﻭﺍﻟﻮﺍﻟﺪﻩ‬
‫ﻗﺪ ﺣﻔﻈﺎ ﺍﻟﻘﺮﺁﻥ ﻭﺍﺳﺘﻌﻤﻠﻮﺍ ‪ ...‬ﻣﺎ ﻓﻴﻪ ﺇﻻ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﻩ‬
‫ﻭﺭﻣﻰ ﻬﺑﺎ ﺇﱄ‪ ،‬ﻓﻘﺮﺃﻬﺗﺎ‪ ،‬ﻭﺩﻓﻌﺘﻬﺎ ﺇﱃ ﺍﺑﻦ ﺍﻟﺸﺎﺭ‪ ،‬ﻓﻘﺮﺃﻫﺎ‪ ،‬ﻭﻭﺛﺐ ﻣﺴﺮﻋﺎﹰ‪ ،‬ﻓﻘﺪﻡ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﻓﻘﺎﻃﻌﻪ ﺟﺤﻈﺔ‪ ،‬ﻓﻜﺎﻥ‬
‫ﳚﻬﺪ ﺟﻬﺪﻩ ﺃﻥ ﳚﻴﺌﻪ ﻓﻼ ﻳﻔﻌﻞ‪ ،‬ﻓﺈﺫﺍ ﻋﺎﺗﺒﻨﺎﻩ ﻗﺎﻝ‪ :‬ﻭﺍﷲ ﺣﱴ ﳛﻔﻆ ﺗﻠﻚ ﺍﻟﺴﻮﺭﺓ‪.‬‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻳﻄﻮﻝ ﻋﻠﻲ ﺍﻟﻠﻴﻞ ﺣﱴ ﺃﻣﻠﻪ ‪ ...‬ﻓﺄﺟﻠﺲ ﻭﺍﻟﻨﻮﺍﻡ ﰲ ﻏﻔﻠﺔ ﻋﲏ‬
‫ﻓﻼ ﺃﻧﺎ ﺑﺎﻟﺮﺍﺿﻲ ﻣﻦ ﺍﻟﺪﻫﺮ ﻓﻌﻠﻪ ‪ ...‬ﻭﻻ ﺍﻟﺪﻫﺮ ﻳﺮﺿﻰ ﺑﺎﻟﺬﻱ ﻧﺎﻟﻪ ﻣﲏ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻳﻨﺎﺩﻡ ﺍﺑﻦ ﺍﳊﻮﺍﺭﻱ‪ ،‬ﰒ ﻧﺎﺩﻡ ﺍﻟﻴﺰﻳﺪﻳﲔ‬
‫ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﺳﻨﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺟﺤﻈﺔ ﺧﺴﻴﻒ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺼﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﻛﻞ ﺳﺮﺍﹰ‪،‬‬
‫ﻓﻜﺎﻥ ﻋﻨﺪ ﺃﰊ ﻳﻮﻣﹰﺎ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻣﺴﻠﻤﺎﹰ‪ ،‬ﻓﺄﺟﻠﺴﺘﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﺳﺮﻕ ﻣﻦ ﺍﻟﺪﺍﺭ ﺭﻏﻴﻔﺎﹰ‪ ،‬ﻭﺩﺧﻞ‬
‫ﺍﳌﺴﺘﺮﺍﺡ‪ ،‬ﻭﺟﻠﺲ ﻋﻠﻰ ﺍﳌﻘﻌﺪﺓ‪ ،‬ﻭﺍﺗﻔﻖ ﺃﻥ ﺩﺧﻞ ﺃﰊ ﻓﺮﺁﻩ ﻓﺎﺳﺘﻌﻈﻢ ﺫﻟﻚ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻫﺬﺍ ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﺃﻓﺖ ﻟﺒﻨﺎﺕ ﻭﺭﺩﺍﻥ ﻣﺎ ﻳﺄﻛﻠﻮﻥ‪ ،‬ﻓﻘﺪ ﺭﲪﺘﻬﻢ ﻣﻦ ﺍﳉﻮﻉ‪ :‬ﻭﻣﻦ ﺷﻌﺮ ﺟﺤﻈﺔ‪:‬‬
‫ﺇﻥ ﻛﻨﺖ ﺗﺮﻏﺐ ﰲ ﺍﻟﺰﻳﺎ ‪ ...‬ﺭﺓ ﻋﻨﺪ ﺃﻭﻗﺎﺕ ﻟﺰﻳﺎﺭﻩ‬
‫ﻓﺪﻉ ﺍﻟﺸﺘﻴﻤﺔ ﻟﻠﻐﻼ ‪ ...‬ﻡ ﺇﺫﺍ ﺩﻧﺖ ﻣﻦ ﺍﻟﻐﻀﺎﺭﻩ‬
‫ﻭﻣﻦ ﻣﻄﺒﻮﻉ ﺷﻌﺮ ﺟﺤﻈﺔ‪:‬‬
‫ﻭﺇﺫﺍ ﺟﻔﺎﱐ ﺻﺎﺣﺐ ‪ ...‬ﱂ ﺃﺳﺘﺠﺰ ﻣﺎ ﻋﺸﺖ ﻗﻄﻌﻪ‬

‫ﻭﺗﺮﻛﺘﻪ ﻣﺜﻞ ﺍﻟﻘﺒﻮ ‪ ...‬ﺭ ﺃﺯﻭﺭﻫﺎ ﰲ ﻛﻞ ﲨﻌﻪ‬

‫ﻭﺣﺪﺙ ﺟﺤﻈﺔ ﰲ ﺃﻣﺎﻟﻴﻪ‪ :‬ﺩﺧﻠﺖ ﺇﱃ ﻋﺮﻳﺐ ﺍﳌﺄﻣﻮﻧﻴﺔ ﻣﻊ ﺷﺮﻭﻳﻦ ﺍﳌﻐﲎ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺒﻴﺲ ﺍﳌﻐﲎ‪ ،‬ﻭﺃﻧﺎ ﻳﻮﻣﺌﺬ ﻏﻼﻡ‬
‫ﻋﻠﻰ ﻗﺒﺎﺀ ﻭﻣﻨﻄﻘﺔ‪ ،‬ﻭﺃﻧﻜﺮﺗﲏ‪ ،‬ﻭﺳﺄﻟﺖ ﻋﲏ‪ ،‬ﻓﺄﺧﱪﻫﺎ ﺷﺮﻭﻳﻦ‪ ،‬ﻭﻗﺎﻝ ﳍﺎ‪ :‬ﻫﺬﺍ ﻓﱴ ﻣﻦ ﺃﻫﻠﻚ‪ ،‬ﻫﺬﺍ ﺍﺑﻦ ﺟﻌﻔﺮ‬
‫ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﱪﻣﻜﻲ‪ ،‬ﻭﻫﻮ ﻳﻐﲏ ﺑﺎﻟﻄﻨﺒﻮﺭ‪ ،‬ﻓﺄﺩﻧﺘﲏ‪ ،‬ﻭﻗﺮﺑﺖ ﳎﻠﺴﻲ‪ ،‬ﻭﺩﻋﺖ ﺑﻄﻨﺒﻮﺭ‪ ،‬ﻭﺃﻣﺮﺗﲏ‬
‫ﺃﻥ ﺃﻏﲏ‪ ،‬ﻓﻐﻨﻴﺖ ﺃﺻﻮﺍﺗﺎﹰ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﺃﺣﺴﻨﺖ ﻳﺎ ﺑﲏ‪ ،‬ﻭﻟﺘﻜﻮﻧﻦ ﻣﻐﻨﻴﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺣﻀﺮﺕ ﺑﲔ ﻫﺬﻳﻦ ﺍﻷﺳﺪﻳﻦ‬
‫ﺿﻌﺖ ﺃﻧﺖ ﻭﻃﻨﺒﻮﺭﻙ‪ ،‬ﺗﻌﲏ ﺑﲔ ﻋﻮﺩﻳﻬﻤﺎ‪ ،‬ﻭﺃﻣﺮﺕ ﱄ ﲟﺎﺋﺔ ﺩﻳﻨﺎﺭ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ ﰲ ﺃﻣﺎﻟﻴﻪ‪:‬‬
‫ﺩﻋﻴﲏ ﻣﻦ ﺍﻟﻌﺬﻝ ﺃﻳﻦ ﺍﻟﻜﺒﲑ؟ ‪ ...‬ﲝﺮﻣﺔ ﻣﻌﺒﻮﺩﻙ ﺍﻷﻛﱪ‬
‫ﻓﻠﺴﺖ ﺑﺒﺎﻙ ﻋﻠﻰ ﻇﺎﻋﻦ ‪ ...‬ﻭﻻ ﻃﻠﻞ ﳏﻮﻝ ﻣﻘﻔﺮ‬
‫ﻭﻟﻜﻦ ﺑﻜﺎﺋﻲ ﻋﻠﻰ ﻣﺎﺟﺪ ‪ ...‬ﺃﺭﺍﺩ ﻧﻮﺍ ﹰﻻ ﻓﻠﻢ ﻳﻘﺪﺭ‬
‫ﻭﺃﻧﺸﺪ ﻓﻴﻪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻣﺮﺿﺖ ﻓﻠﻢ ﻳﻌﺪﱐ ﰲ ﺷﻜﺎﰐ ‪ ...‬ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﺫﻭ ﻛﺮﻡ ﻭﺧﲑ‬
‫ﻓﺈﻥ ﻣﺮﺿﻮﺍ‪ ،‬ﻭﻟﻸﻳﺎﻡ ﺣﻜﻢ ‪ ...‬ﺳﻴﻨﻔﺬ ﰲ ﺍﻟﻜﺒﲑ ﻭﰲ ﺍﻟﺼﻐﲑ‬
‫ﻏﺪﻭﺕ ﻋﻠﻰ ﺍﳌﺪﺍﻣﺔ ﻭﺍﳌﻼﻫﻲ ‪ ...‬ﻭﺇﻥ ﻣﺎﺗﻮﺍ ﺣﺰﻧﺖ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‬
‫ﻭﺃﻧﺸﺪ ﻓﻴﻪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻳﺎ ﺭﺍﻗﺪﺍﹰ‪ ،‬ﻭﻧﺴﻴﻢ ﺍﻟﻮﺭﺩ ﻣﻨﺘﺒﻪ ‪ ...‬ﰲ ﺭﺑﻘﺔ ﺍﻟﻘﻔﺺ ﻭﺍﻷﻃﻴﺎﺭ ﺗﻨﺘﺤﺐ‬
‫ﺍﻟﻮﺭﺩ ﺿﻴﻒ‪ ،‬ﻓﻼ ﲡﻬﻞ ﻛﺮﺍﻣﺘﻪ ‪ ...‬ﻭﻫﺎﻬﺗﺎ ﻗﻬﻮﺓ ﰲ ﺍﻟﻜﺎﺱ ﺗﻠﺘﻬﺐ‬
‫ﺳﻘﻴﹰﺎ ﻟﻪ ﺯﺍﺋﺮﹰﺍ ﲢﻴﺎ ﺍﻟﻨﻔﻮﺱ ﺑﻪ ‪ ...‬ﳚﻮﺩ ﺑﺎﻟﻮﺻﻞ ﺣﻴﻨﹰﺎ ﰒ ﳚﺘﻨﺐ‬
‫ﺗﺒﹰﺎ ﳊﺮ ﺭﺁﻩ ﻭﻫﻮ ﺫﻭ ﺟﺪﺓ ‪ ...‬ﱂ ﻳﻘﺾ ﻣﻦ ﺣﻘﻪ ﺑﺎﻟﺸﺮﺏ ﻣﺎ ﳚﺐ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺟﺤﻈﺔ‪:‬‬
‫ﻧﺎﺩﻳﺖ ﻋﻤﺮﺍﹰ‪ ،‬ﻭﻗﺪ ﻣﺎﻟﺖ ﲜﺎﻧﺒﻪ ‪ ...‬ﻣﺪﺍﻣﺔ‪ ،‬ﺃﺧﺬﺕ ﺑﺎﻟﺮﺍﺱ ﻭﺍﻟﻘﺪﻡ‬
‫ﻗﺪ ﻻﺡ ﰲ ﺍﻟﺪﻳﺮ ﻧﺎﺭ ﺍﻟﺮﺍﻫﺒﲔ ﻭﻗﺪ ‪ ...‬ﻧﺎﺩﺍﻙ ﺑﺎﻟﺼﺒﺢ ﻧﺎﻗﻮﺳﺎﳘﺎ‪ ،‬ﻓﻘﻢ‬
‫ﻓﻘﺎﻡ ﻳﻌﺜﺮ ﰲ ﺃﺛﻮﺍﺏ ﻧﻌﺴﺘﻪ ‪ ...‬ﻟﺒﺰﻝ ﺻﺎﻓﻴﺔ ﻛﺎﻟﻨﺠﻢ ﰲ ﺍﻟﻈﻠﻢ‬
‫ﻓﺎﺳﺘﻠﻬﺎ‪ ،‬ﻭﺷﺪﺍ‪ ،‬ﻭﺍﻟﻜﺄﺱ ﰲ ﻳﺪﻩ‪ ... :‬ﺳﻠﻢ ﻋﻠﻰ ﺍﻟﺮﺑﻊ ﻣﻦ ﺳﻠﻤﻰ ﺑﺬﻱ ﺳﻠﻢ‬
‫ﻟﻮ ﺩﺍﻡ ﱄ ﰲ ﺍﻟﻮﺭﻯ ﺧﻞ ﻭﻋﺎﺗﻘﺔ ‪ ...‬ﳌﺎ ﺣﻔﻠﺖ ﺑﺬﻱ ﻗﺮﰉ ﻭﻻ ﺭﺣﻢ‬
‫ﻭﻻ ﺑﻜﺮﺕ ﺇﱃ ﺣﻠﻮ ﻟﻨﺎﺋﻠﻪ ‪ ...‬ﻭﻻ ﺍﻟﺘﻔﺖ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﻌﻢ‬
‫ﺣﺪﺙ ﺃﺑﻮ ﻋﻠﻲ ﺍﶈﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﳊﺴﻦ ﺑﻦ ﳐﻠﺪ ﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ ﰲ ﺑﺬﻝ ﺍﳌﺎﻝ‪ ،‬ﻭﺃﲞﻠﻬﻢ‬
‫ﺑﻄﻌﺎﻣﻪ‪ ،‬ﻓﻜﺎﻥ ﳛﻀﺮ ﻧﺪﻣﺎﺅﻩ ﻋﻠﻰ ﻣﺎﺋﺪﺗﻪ‪ ،‬ﻓﻼ ﻳﺴﺘﺠﺮﺉ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﺸﻌﺐ ﺷﻴﺌﹰﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻳﻨﺰﻫﻮﻥ ﺃﻧﻔﺴﻬﻢ‬
‫ﻋﻨﺪ ﺭﻓﻊ ﺍﳌﺎﺋﺪﺓ ﲟﺴﺢ ﺃﻳﺪﻳﻬﻢ ﺑﻠﺤﺎﻫﻢ‪ ،‬ﻭﻟﻪ ﰲ ﺫﻟﻚ ﻗﺼﺺ ﻋﺠﻴﺒﺔ‪.‬‬

‫ﻗﺎﻝ ﺟﺤﻈﺔ‪ :‬ﺭﲝﺖ ﺑﺄﻛﻠﺔ ﺍﻓﺘﺪﻳﺘﻬﺎ ﻣﻊ ﺍﳊﺴﻦ ﺍﺑﻦ ﳐﻠﺪ ﲬﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﲬﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻭﲬﺴﺔ ﺃﺛﻮﺍﺏ‬
‫ﻼ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﲰﺤﹰﺎ‬
‫ﻓﺎﺧﺮﺓ‪ ،‬ﻭﻋﺘﻴﺪﺓ ﻃﻴﺒﺔ ﺳﺮﻳﺔ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻛﻴﻒ ﻛﺎﻥ ﺫﻟﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺍﳊﺴﻦ ﺑﻦ ﳐﻠﺪ ﲞﻴ ﹰ‬
‫ﺑﺎﳌﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﺧﺬ ﻧﺪﻣﺎﺀﻩ ﺑﻐﺘﺔ‪ ،‬ﻓﻴﺴﻘﻴﻬﻢ ﺍﻟﻨﺒﻴﺬ‪ ،‬ﻭﻳﺆﺍﻛﻠﻬﻢ ﻓﻤﻦ ﺃﻛﻞ ﻗﺘﻠﻪ ﻗﺘﻼ‪ ،‬ﻭﻣﻦ ﺷﺮﺏ ﻣﻌﻪ ﻋﻠﻰ‬
‫ﺍﳋﺴﻒ ﺣﻈﻲ ﻋﻨﺪﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻜﻨﺖ ﻋﻨﺪﻩ ﻳﻮﻣﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﻗﺪ ﻋﻤﻠﺖ ﻏﺪﹰﺍ ﻋﻠﻰ ﺍﻟﺼﺒﻮﺡ ﺍﳉﺎﺷﺮﻱ‬
 ‫ﻓﺒﺖ ﻋﻨﺪﻱ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻻ ﳝﻜﻨﲏ‪ ،‬ﻭﻟﻜﲏ ﺃﺑﺎﻛﺮﻙ ﻗﺒﻞ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻌﻠﻰ ﺃﻱ ﺷﻲﺀ ﻋﻤﻠﺖ ﺃﻥ ﺗﺼﻄﺒﺢ؟ ﻓﻘﺎﻝ‪ :‬ﻗﺪ‬
‫ﺃﻋﺪ ﻟﻨﺎ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻭﺻﻒ ﻣﺎ ﺗﻘﺪﻡ ﺑﻪ ﺇﱃ ﺍﻟﻄﺒﺎﺥ ﺑﻌﻤﻠﻪ‪ ،‬ﻓﻌﻘﺪﻧﺎ ﺍﻟﺮﺃﻱ ﺃﻥ ﺃﺑﺎﻛﺮﻩ‪ ،‬ﻭﻗﻤﺖ ﻭﺟﺌﺖ ﺇﱃ‬
‫ﻣﻨﺰﱄ‪ ،‬ﻭﺩﻋﻮﺕ ﻃﺒﺎﺧﻲ ﻓﺘﻘﺪﻣﺖ ﻏﻠﻴﻪ ﺑﺄﻥ ﻳﺼﻠﺢ ﱄ ﻣﺜﻞ ﺫﻟﻚ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻳﻔﺮﻍ ﻣﻨﻪ ﻭﻗﺖ ﺍﻟﻌﺘﻤﺔ‪ ،‬ﻓﻔﻌﻞ‪ ،‬ﻭﳕﺖ‪،‬‬
‫ﻭﻗﻤﺖ ﻭﻗﺪ ﻣﻀﻰ ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﺄﻛﻠﺖ ﻣﺎ ﺃﺻﻠﺢ‪ ،‬ﻭﻏﺴﻠﺖ ﻳﺪﻱ ﻭﺃﺳﺮﺝ ﱄ ﻭﺃﻧﺎ ﻋﺎﻣﻞ ﻋﻠﻰ ﺍﳌﻀﻲ ﺇﻟﻴﻪ‪ ،‬ﺇﺫ‬
‫ﻃﺮﻗﺘﲏ ﺭﺳﻠﻪ‪ ،‬ﻓﺠﺌﺘﻪ‪ ،‬ﻓﻘﺎﻝ‪ .‬ﲝﻴﺎﰐ ﺃﻛﻠﺖ؟ ﻗﻠﺖ‪ .‬ﺃﻋﻴﺬﻙ ﺑﺎﷲ‪ ،‬ﺍﻧﺼﺮﻓﺖ ﻣﻦ ﻋﻨﺪﻙ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﺄﻱ ﻭﻗﺖ ﺃﺻﻠﺢ ﱄ ﺷﻲﺀ؟ ﺃﻭ ﺃﻱ ﻭﻗﺖ ﺃﻛﻠﺖ ﺷﻴﺌﺎﹰ؟ ﺳﻞ ﻏﻠﻤﺎﻧﻚ ﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ﻭﺟﺪﻭﱐ‪،‬‬
‫ﻓﻘﺎﻟﻮﺍ‪ .‬ﻭﺟﺪﻧﺎﻩ ﻳﺎ ﺳﻴﺪﻧﺎ ﻭﻗﺪ ﻟﺒﺲ ﺛﻴﺎﺑﻪ‪ ،‬ﻭﻫﻮ ﻳﻨﺘﻈﺮ ﺃﻥ ﻳﻔﺮﻍ ﻟﻪ ﻣﻦ ﺇﺳﺮﺍﺝ ﺑﻐﻠﺘﻪ ﻟﲑﻛﺒﻬﺎ‪ ،‬ﻓﺴﺮ ﺑﺬﻟﻚ‬
‫ﺳﺮﻭﺭﹰﺍ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﻗﺪﻡ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﰲ ﻓﻀﻞ ﺃﴰﻪ‪ ،‬ﻓﺄﻣﺴﻜﺖ ﻋﻦ ﺗﺸﻌﻴﺒﻪ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻫﻮ ﻳﺴﺘﺪﻋﻲ ﺃﻛﻠﻲ‪،‬‬
‫ﻭﻟﻮ ﺃﻛﻠﺖ ﺃﺣﻞ ﺩﻣﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺬﺍ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﻫﻮ ﺫﺍ ﺁﻛﻞ ﻳﺎ ﺳﻴﺪﻱ ﺃﰲ ﺍﻟﺪﻧﻴﺎ ﺃﺣﺪ ﻳﺄﻛﻞ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻫﺬﺍ؟ ﻭﺍﻧﻘﻀﻰ ﺍﻷﻛﻞ‪ ،‬ﻭﺟﻠﺴﻨﺎ ﻋﻠﻰ ﺍﻟﺸﺮﺏ‪ ،‬ﻓﺠﻌﻠﺖ ﺃﺷﺮﺏ ﺑﺄﺭﻃﺎﻝ‪ ،‬ﻭﻫﻮ ﻳﻔﺮﺡ‪ ،‬ﻭﻋﻨﺪﻩ ﺃﱏ ﺃﺷﺮﺏ ﻋﻠﻰ‬
‫ﺍﻟﺮﻳﻖ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﻛﻞ ﺍﻟﺬﻱ ﺟﻠﺴﺖ ﻣﻌﻪ‪ ،‬ﰒ ﺃﻣﺮﱐ ﺑﺎﻟﻐﻨﺎﺀ‪ ،‬ﻓﻐﻨﻴﺖ‪ ،‬ﻓﺎﺳﺘﻄﺎﺏ ﺫﻟﻚ‪ ،‬ﻭﻃﺮﺏ‪ ،‬ﻭﺷﺮﺏ‬
‫ﺃﺭﻃﺎﻻﹰ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻳﺖ ﺍﻟﻨﺒﻴﺬ ﻗﺪ ﻋﻤﻞ ﻓﻴﻪ‪ ،‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺳﻴﺪﻱ ﺗﻄﺮﺏ ﺃﻧﺖ ﻋﻠﻰ ﻏﻨﺎﺋﻲ‪ ،‬ﻓﺄﻧﺎ ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ ﺃﻃﺮﺏ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻏﻼﻡ ﻫﺎﺕ ﺩﻭﺍﺓ‪ ،‬ﻓﺄﺣﻀﺮﻫﺎ‪ ،‬ﻓﻜﺘﺐ ﱄ ﺭﻗﻌﺔ ﻭﺭﻣﻰ ﻬﺑﺎ ﻏﻠﻲ‪ ،‬ﻭﺇﺫﺍ ﻫﻲ ﻋﻠﻰ ﺻﲑﰲ ﻳﻌﺎﻣﻠﻪ ﲞﻤﺴﻤﺎﺋﺔ‬
‫ﺩﻳﻨﺎﺭ‪ ،‬ﻓﺄﺧﺬﻬﺗﺎ ﻭﺷﻜﺮﺗﻪ‪ ،‬ﰒ ﻏﻨﻴﺘﻪ‪ ،‬ﻭﻃﺮﺏ ﻭﺯﺍﺩ ﺳﻜﺮﻩ‪ ،‬ﻓﻄﻠﺒﺖ ﻣﻨﻪ ﺛﻴﺎﺑﺎﹰ‪ ،‬ﻓﺨﻠﻊ ﻋﻠﻲ ﲬﺴﺔ ﺃﺛﻮﺍﺏ‪ ،‬ﰒ ﺃﻣﺮ‬
‫ﺃﻥ ﻳﺒﺨﺮ ﻛﻞ ﻣﺎ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﺄﺣﻀﺮﺕ ﻋﺘﻴﺪﺓ ﺣﺴﻨﺔ ﺳﺮﻳﺔ ﻓﻴﻬﺎ ﻃﻴﺐ ﻛﺜﲑ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﻐﻠﻤﺎﻥ ﻳﺒﺨﺮﻭﻥ ﻣﻨﻬﺎ ﻟﻠﻨﺎﺱ‪،‬‬
‫ﻓﻠﻤﺎ ﺍﻧﺘﻬﻮﺍ ﺇﱄ‪ ،‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺳﻴﺪﻱ‪ :‬ﻭﺃﻧﺎ ﺃﺭﺿﻰ ﺃﻥ ﺃﺗﺒﺨﺮ ﻓﺤﺴﺐ؟ ﻓﻘﺎﻝ ﱄ‪ :‬ﻣﺎ ﺗﺮﻳﺪ؟ ﻗﻠﺖ‪ :‬ﺃﺭﻳﺪ ﻧﺼﻴﱯ ﻣﻦ‬
‫ﺍﻟﻌﺘﻴﺪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪ ﻭﻫﺒﺘﻬﺎ ﻟﻚ‪ ،‬ﻓﺄﺧﺬﻬﺗﺎ‪ ،‬ﻭﺷﺮﺏ ﺑﻌﺪ ﺫﻟﻚ ﺭﻃﻼﹰ‪ ،‬ﻭﺍﺗﻜﺄ ﻋﻠﻰ ﻣﺴﻮﺭﺗﻪ‪ ،‬ﻭﻛﺬﺍ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ‪،‬‬
‫ﺇﺫﺍ ﺳﻜﺮ‪ ،‬ﻓﻘﺎﻡ ﺍﻟﻨﺎﺱ ﻣﻦ ﳎﻠﺴﻪ‪ ،‬ﻭﻗﻤﺖ ﻭﻗﺪ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﻭﺃﺿﺎﺀ‪ ،‬ﻭﻫﻮ ﻭﻗﺖ ﻳﺒﻜﺮ ﺍﻟﻨﺎﺱ ﰲ ﺣﻮﺍﺋﺠﻬﻢ‪،‬‬
‫ﻓﺨﺮﺟﺖ ﻛﺄﱐ ﻟﺺ ﻗﺪ ﺧﺮﺝ ﻣﻦ ﺑﻴﺖ ﻗﻮﻡ ﻋﻠﻰ ﻗﻔﺎ ﻏﻼﻣﻲ ﺍﻟﺜﻴﺎﺏ ﻭﺍﻟﻌﺘﻴﺪﺓ ﻛﻠﻬﺎ‪ ،‬ﻓﺼﺮﺕ ﺇﱃ ﻣﻨﺰﻳﻠﻲ ﻭﳕﺖ‬
‫ﻧﻮﻣﺔ‪ ،‬ﰒ ﺭﻛﺒﺖ ﺇﱃ ﺭﺏ ﻋﻮﻥ ﺃﺭﻳﺪ ﺍﻟﺼﲑﰲ‪ ،‬ﻓﺄﻭﺻﻠﺖ ﺇﻟﻴﻪ ﺍﻟﺮﻗﻌﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺳﻴﺪﻱ ﺃﻧﺖ ﻻﺭﺟﻞ ﺍﳌﺴﻤﻰ ﰲ‬
‫ﺍﻟﺘﻮﻗﻴﻊ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻥ ﻣﺜﻠﻨﺎ ﻳﻌﺎﻣﻠﻮﻥ ﻟﻠﻔﺎﺋﺪﺓ‪ ،‬ﻗﻠﺖ‪ :‬ﺃﺟﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺭﲰﻨﺎ ﺃﻥ ﻧﻌﻄﻰ ﰲ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﻣﺎ ﻳﻜﺴﺮ ﰲ ﻛﻞ ﺩﻳﻨﺎﺭ ﺩﺭﳘﺎﹰ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻟﻴﺲ ﺃﺿﺎﻳﻘﻚ ﰲ ﻫﺬﺍ ﺍﻟﻘﺪﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻗﻠﺖ ﻫﺬﺍ ﺇﻻ ﻷﺭﺑﺢ‬
‫ﻋﻠﻴﻚ ﺍﻟﻜﺒﲑ ﺃﳝﺎ ﺃﺣﺐ ﺇﻟﻴﻚ‪ :‬ﺃﻥ ﺗﺄﺧﺬ ﻛﻤﺎ ﻳﺄﺧﺬ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺪ ﻋﺮﻓﺘﻚ‪ ،‬ﺃﻭ ﲡﻠﺲ ﻣﻜﺎﻧﻚ ﺇﱃ ﺍﻟﻈﻬﺮ‪،‬‬
‫ﺣﱴ ﺃﻓﺮﻍ ﻣﻦ ﺷﻐﻠﻲ‪ ،‬ﰒ ﺗﺮﻛﺐ ﻣﻌﻲ ﺇﱃ ﺩﺍﺭﻱ‪ ،‬ﻓﺘﻘﻴﻢ ﻋﻨﺪﻱ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺗﺸﺮﺏ‪ ،‬ﻓﻘﺪ ﻭﺍﷲ ﲰﻌﺖ ﺑﻚ‪،‬‬
‫ﻭﻛﻨﺖ ﺃﲤﲎ ﺃﻥ ﺃﲰﻌﻚ‪ ،‬ﻭﻭﻗﻌﱳ ﺍﻵﻥ ﱄ ﺭﺧﻴﺼﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﺖ ﻫﺬﺍ‪ ،‬ﺩﻓﻌﺖ ﺇﻟﻴﻚ ﺍﻟﺪﻧﺎﻧﲑ ﻣﻦ ﻏﲑ ﺧﺴﺮﺍﻥ‪،‬‬
‫ﻓﻘﻠﺖ‪ :‬ﺃﻗﻴﻢ ﻋﻨﺪﻙ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﺮﻗﻌﺔ ﰲ ﻛﻤﻪ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﺷﻐﻠﻪ‪ ،‬ﻓﻠﻤﺎ ﺩﻧﺎ ﺍﻟﻈﻬﺮ‪ ،‬ﺟﺎﺀ ﻏﻼﻣﻪ ﺑﺒﻐﻠﺔ ﻓﺎﺭﻫﺔ‪،‬‬
‫ﻓﺮﻛﺐ ﻭﺭﻛﺒﺖ ﻣﻌﻪ‪ ،‬ﻭﺻﺮﻧﺎ ﺇﱃ ﺩﺍﺭ ﺳﺮﻳﺔ ﺣﺴﻨﺔ‪ ،‬ﺑﻔﺎﺧﺮ ﺍﻟﻔﺮﺵ ﻭﺍﻵﻻﺕ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﻻ ﺟﻮﺍﺭ ﺭﻭﻡ ﻟﻠﺨﺪﻣﺔ‬
‫ﻣﻦ ﻏﲑ ﻓﺤﻞ‪ ،‬ﻓﺘﺮﻛﲏ ﰲ ﳎﻠﺴﻪ‪ ،‬ﻭﺩﺧﻞ‪ ،‬ﰒ ﺧﺮﺝ ﺑﺜﻴﺎﺏ ﺃﻭﻻﺩ ﺍﳋﻠﻔﺎﺀ ﻣﻦ ﲪﺎﻡ ﺩﺍﺭﻩ‪ ،‬ﻭﺗﺒﺨﺮ ﻭﲞﺮﱐ ﺑﻴﺪﻩ‬
‫ﺑﻨﺪ ﻋﺘﻴﻖ ﺟﻴﺪ‪ ،‬ﻭﺃﻛﻠﻨﺎ ﺃﺳﺮﻯ ﺍﻟﻄﻌﺎﻡ ﻭﺃﻧﻈﻔﻪ‪ ،‬ﻭﻗﻤﻨﺎ ﺇﱃ ﳎﻠﺲ ﺳﺮﻱ ﻟﻠﺸﺮﺏ‪ ،‬ﻓﻴﻪ ﻓﻮﺍﻛﻪ ﻭﺁﻻﺕ ﲟﺎﻝ‪،‬‬
‫ﻭﺷﺮﺑﻨﺎ ﻟﻴﻠﺘﻨﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﻟﻴﻠﱵ ﻋﻨﺪﻩ ﺃﻃﻴﺐ ﻣﻦ ﺃﺧﺘﻬﺎ ﻋﻨﺪ ﺍﳊﺴﻦ ﺑﻦ ﳐﻠﺪ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺤﻨﺎ‪ ،‬ﺃﺧﺮﺝ ﻛﻴﺴﲔ‪ ،‬ﰲ‬
 ‫ﺃﺣﺪﳘﺎ ﺩﻧﺎﻧﲑ‪ ،‬ﻭﰲ ﺍﻷﺧﺮﻯ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﻮﺯﻥ ﲬﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﲬﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺳﻴﺪﻱ ﺗﻠﻚ ﻣﺎ ﺃﻣﺮﺕ‬
‫ﺑﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ﻫﺪﻳﺔ ﻣﲏ ﺇﻟﻴﻚ‪ ،‬ﻓﺄﺧﺬﻬﺗﺎ ﻭﺻﺎﺭ ﺍﻟﺼﲑﰲ ﺻﺪﻳﻘﻲ‪ ،‬ﻭﺩﺍﺭﻩ ﱄ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺘﻨﻮﺧﻲ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻟﻌﻲ ﺑﻦ ﺍﻷﻋﺮﺍﰊ ﺍﻟﺸﺎﻋﺮ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﰲ‬
‫ﺩﻋﻮﺓ ﺟﺤﻈﺔ‪ ،‬ﻓﺄﻛﻠﺖ‪ ،‬ﻭﺟﻠﺴﻨﺎ ﻧﺸﺮﺏ‪ ،‬ﻭﻫﻮ ﻳﻐﲏ‪ ،‬ﺇﺫ ﺩﺧﻞ ﺭﺟﻞ ﻓﻘﺪﻡ ﺇﻟﻴﻪ ﺟﺤﻈﺔ ﺯﻟﺔ ﻛﺎﻥ ﺯﳍﺎ ﻣﻦ ﻃﻌﺎﻣﻪ‬
‫ﻼ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺄﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻃﺎﻭﻳﺎﹰ‪ ،‬ﻃﺎﻭﻯ ﺗﺴﻊ‪ ،‬ﻓﺄﺗﻰ ﻋﻠﻰ ﺍﻟﺰﻟﺔ‪ ،‬ﻭﺭﻓﻊ‬
‫ﻭﳓﻦ ﻧﺄﻛﻞ‪ ،‬ﻭﻛﺎﻥ ﲞﻴ ﹰ‬
‫ﺍﻟﻄﻴﻔﻮﺭﻳﺔ ﻓﺎﺭﻏﺔ‪ ،‬ﻭﺟﺤﻈﺔ ﻳﺮﻣﻘﻪ ﻭﳓﻦ ﻧﻠﻤﺢ ﺟﺤﻈﺔ‪ ،‬ﻭﻧﻀﺤﻚ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺟﺤﻈﺔ‪ :‬ﺗﻠﻌﺐ ﻣﻌﻲ‬
‫ﺑﺎﻟﻨﺮﺩ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻮﺿﻌﺎﻩ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻌﺒﺎ‪ ،‬ﻓﺘﻮﺍﱃ ﺍﻟﻠﻌﺐ ﻋﻠﻰ ﺟﺤﻈﺔ ﻣﻦ ﺍﻟﺮﺟﻞ ﺑﺄﻥ ﲡﻲﺀ ﺍﻟﻔﺼﻮﺹ ﻋﻠﻰ ﻣﺎ‬
‫ﻳﺮﻳﺪ ﻣﻦ ﺍﻷﻋﺪﺍﺩ ﻭﻳﻜﺮﻩ ﺟﺤﻈﺔ‪ ،‬ﻓﺄﺧﺮﺝ ﺟﺤﻈﺔ ﺭﺃﺳﻪ ﻣﻦ ﻗﺒﺔ ﺍﳋﻴﺶ ﺭﺍﻓﻌﹰﺎ ﻟﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﻛﺄﻧﻪ ﳜﺎﻃﺐ‬
‫ﺍﷲ ﺟﻞ ﻭﻋﺰ‪ :‬ﻟﻌﻤﺮﻱ ﺇﱐ ﺃﺳﺘﺤﻖ ﻫﺬﺍ‪ ،‬ﻷﱐ ﺃﺷﺒﻊ ﻣﻦ ﺃﺟﻌﺘﻪ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻣﺎ ﺃﺷﺪ ﺗﺒﺎﻋﺪ ﻣﺎ ﺑﲔ ﻫﺒﺒﺬﻳﻦ ﺍﳋﱪﻳﻦ‪ ،‬ﻭﺧﱪ ﺭﻭﺍﻩ ﺍﻟﺘﻨﻮﺧﻲ ﺃﻳﻀﹰﺎ ﻋﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﳌﻨﻢ‪ ،‬ﻗﺎﻝ‪ .‬ﲰﻌﺖ‬
‫ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﳌﻮﺳﻮﻱ ﺍﻟﻌﻠﻮﻱ ﻳﻘﻮﻝ‪ :‬ﻗﺼﺪﱐ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺷﲑﺯﺍﺩ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺗﺪﺑﲑﻩ ﺍﻷﻣﺮ‪ ،‬ﻗﺼﺪﹰﺍ‬
‫ﻗﺒﻴﺤﺎﹰ‪ ،‬ﻭﻋﻤﻞ ﱄ ﻛﺘﺎﺑﺔ ﻣﺆﺍﻣﺮﺓ ﰲ ﺧﺮﺍﺟﺎﰐ ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﺃﻛﺜﺮﻫﺎ ﻭﺍﺟﺐ ﻭﺑﺎﻗﻴﻬﺎ ﻛﺎﻟﻮﺍﺟﺐ‪ ،‬ﻭﺃﺣﻀﺮﱐ‬
‫ﻟﻠﻤﻨﺎﻇﺮﺓ‪ .‬ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻋﺘﻘﻠﲏ ﰲ ﺩﺍﺭﻩ‪ ،‬ﻓﻀﻘﺖ ﺫﺭﻋﹰﺎ ﲟﺎ ﻧﺰﻝ ﰊ ﻭﻋﻠﻤﺖ ﺃﻥ ﺍﳌﺎﻝ ﺳﻴﻠﺰﻣﲏ ﺇﺫﺍ ﻧﻮﻇﺮﺕ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻳﺆﺛﺮ ﰲ ﺣﺎﱄ‪ ،‬ﻭﻳﻬﺘﻚ ﺟﺎﻫﻲ‪ ،‬ﻓﻠﻢ ﺃﺩﺭ ﻣﺎ ﺃﺻﻨﻊ‪ ،‬ﻓﺸﺎﻭﺭﺕ ﺑﻌﺾ ﻣﻦ ﳜﺘﺺ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻃﻤﻌﻪ ﻓﻴﻚ ﻭﺍﷲ ﻗﻮﻱ‪،‬‬
‫ﻭﻣﺎ ﻳﻔﻌﻞ ﻣﻌﻪ ﺑﺸﻲﺀ ﻏﲑ ﺍﳌﺎﻝ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻓﻔﻜﺮ ﰲ ﺣﻴﻠﺔ ﺃﻭ ﳐﺎﺩﻋﺔ‪ ،‬ﻓﻔﻜﺮ ﰒ ﻗﺎﻝ‪ :‬ﻻ ﺃﻋﺮﻑ ﻟﻚ ﺩﻭﺍﺀ ﺇﻻ‬
‫ﺷﻴﺌﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺇﻥ ﲰﺤﺖ ﺑﻪ ﻧﻔﺴﻚ ﻭﺗﺮﻛﺖ ﺍﻟﻌﻠﻮﻳﺔ ﻋﻨﻚ ﻭﻓﻌﻠﺖ ﳒﻮﺕ‪ ،‬ﻗﻠﺖ‪ .‬ﻣﺎ ﻫﻮ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﻮ ﺭﺟﻞ ﲰﺢ‬
‫ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﳏﺐ ﻷﻛﻠﺔ ﻣﺎﺋﺪﺗﻪ‪ ،‬ﻣﻮﺟﺐ ﳊﺮﻣﺘﻪ‪ ،‬ﻭﺃﺭﻯ ﻟﻚ‪ ،‬ﺇﺫﺍ ﻭﺿﻊ ﻃﻌﺎﻣﻪ‪ ،‬ﺃﻥ ﲣﺮﺝ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻧﻚ ﻣﻌﻪ ﰲ‬
‫ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻻ ﳝﻨﻌﻚ ﺍﳌﻮﻛﻠﻮﻥ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺘﺠﻲﺀ ﺑﻐﲑ ﺇﺫﻥ‪ ،‬ﻓﺘﺠﻠﺲ ﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﻭﺗﺄﻛﻞ ﻭﺗﻨﺒﺴﻂ ﻭﲣﺎﻃﺒﻪ ﰲ‬
‫ﺃﻣﺮﻙ ﻋﻘﻴﺐ ﺍﻷﻛﻞ‪ ،‬ﻭﺗﺴﺄﻟﻪ‪ ،‬ﻭﺗﺮﻓﻖ ﺑﻪ‪ ،‬ﻭﲣﻀﻊ ﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺎﳏﻚ ﺑﺄﻛﺜﺮﻫﺎ‪ ،‬ﻭﻳﻘﺮﺏ ﻣﺎ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ‪ ،‬ﻓﺸﻖ‬
‫ﺫﻟﻚ ﻋﻠﻲ‪ ،‬ﰒ ﻧﻈﺮﺕ‪ ،‬ﻓﺈﺫﺍ ﻭﺯﻥ ﺍﳌﺎﻝ ﺃﺷﻖ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺟﻌﻔﺮ ﻻ ﻳﺄﻛﻞ ﺇﻻ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﰲ ﻛﻞ ﻳﻮﻡ ﺃﻛﻠﺔ‪،‬‬
‫ﻓﻠﻢ ﺁﻛﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺭﺍﻋﻴﺖ ﻣﺎﺋﺪﺗﻪ‪ ،‬ﻓﻠﻤﺎ ﻭﺿﻌﺖ‪ ،‬ﻗﻤﺖ‪ ،‬ﻓﻘﺎﻝ ﺍﳌﻮﻛﻠﻮﻥ‪ :‬ﺇﱃ ﺃﻳﻦ؟ ﻗﻠﺖ‪ .‬ﺇﱃ ﻣﺎﺋﺪﺓ‬
‫ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻓﻤﺎ ﻗﺪﺭﻭﺍ ﺃﻥ ﳝﻨﻌﻮﱐ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻯ ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﺃﻛﱪ ﺫﻟﻚ ﻭﻬﺗﻠﻞ ﻭﺟﻬﻪ ﻭﻗﺎﻝ‪ .‬ﺃﻻ ﻋﻨﺪﻱ ﻳﺎ ﺳﻴﺪﻱ‪،‬‬
‫ﻭﺃﺟﻠﺴﲏ ﺇﱃ ﺟﻨﺒﻪ‪ ،‬ﻓﺄﻗﺒﻠﺖ ﺁﻛﻞ ﻭﺃﻧﺒﺴﻂ ﰲ ﺍﻷﻛﻞ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﺇﱃ ﺃﻥ ﺭﻓﻌﺖ ﺍﳌﺎﺋﺪﺓ ﻭﺍﺳﺘﺪﻋﺎﱐ ﺇﱃ ﻣﻮﺿﻌﻪ‪،‬‬
‫ﻓﻐﺴﻠﺖ ﻳﺪﻱ ﲝﻀﺮﺗﻪ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻏﺖ‪ ،‬ﺃﺭﺩﺕ ﺃﻥ ﺃﺑﺘﺪﺋﻪ ﺑﺎﳋﻄﺎﺏ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻗﺪ ﺁﺫﻳﺘﻚ ﻳﺎ ﺳﻴﺪﻱ‪ ،‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ‬
‫ﺍﷲ‪ ،‬ﺑﺘﺄﺧﺮﻙ ﻋﻦ ﻣﻨﺰﻟﻚ‪ ،‬ﻓﺎﻣﺾ ﺇﱃ ﺑﻴﺘﻚ‪ ،‬ﻭﻣﺎ ﺃﺧﺎﻃﺒﻚ ﺑﺸﻲﺀ ﳑﺎ ﰲ ﻧﻔﺴﻲ‪ ،‬ﻭﻻ ﳑﺎ ﺃﺭﺩﺕ ﳐﺎﻃﺒﺘﻚ ﺑﻪ‪ ،‬ﻭﻻ‬
‫ﻣﻄﺎﻟﺒﺔ ﻋﻠﻴﻚ ﻣﻦ ﺟﻬﱵ‪ ،‬ﺑﻌﺪ ﻣﺎ ﺗﻔﻀﻠﺖ ﺑﻪ‪ ،‬ﻓﺸﻜﺮﺗﻪ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺇﻥ ﺭﺃﻯ ﺳﻴﺪﻧﺎ‪ ،‬ﺃﻳﺪﻩ ﺍﷲ‪ ،‬ﺃﻥ ﻳﺘﻤﻢ ﻣﻌﺮﻭﻓﻪ‬
‫ﺑﺘﺴﻠﻴﻢ ﺍﳌﺆﺍﻣﺮﺓ ﺇﱄ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺎﲤﻮﻫﺎ‪ ،‬ﻓﻤﺎ ﺑﺮﺣﺖ ﺇﻻ ﻭﻫﻲ ﰲ ﺧﻔﻲ‪ ،‬ﻭﺍﻧﺼﺮﻓﺖ ﺇﱃ ﻣﻨﺰﱄ ﻭﻗﺪ ﺳﻘﻂ ﺍﳌﺎﻝ ﱐ‪،‬‬
‫ﻭﻟﺰﻣﺘﻪ ﻟﻠﺴﻠﻢ‪ ،‬ﻭﺻﺮﺕ ﺃﺗﻌﻤﺪ ﻣﺆﺍﻛﻠﺘﻪ‪ ،‬ﻭﺍﻟﺘﺨﺼﺺ ﺑﻪ‪ ،‬ﻓﺴﻠﻤﺖ ﻃﻮﻝ ﺃﻳﺎﻣﻪ‪ ،‬ﻭﺳﻠﻢ ﺟﺎﻫﻲ ﻭﻣﺎﱄ ﻋﻠﻲ‪ ،‬ﺇﱃ‬
‫ﺃﻥ ﻣﻀﻰ ﻟﺴﺒﻴﻠﻪ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺣﺴﻦ ﻣﻦ ﻓﻌﻠﻪ‪ ،‬ﻣﻊ ﻋﺴﻒ ﻛﺎﻥ ﻓﻴﻪ ﺑﺎﻟﺮﻋﻴﺔ ﰲ ﺟﺒﺎﻳﺔ ﺍﳌﺎﻝ‪ ،‬ﱂ ﻳﺴﺒﻖ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻻ ﺗﺒﻌﻪ ﺑﻌﺪﻩ ﺃﺣﺪ ﰲ‬
 ‫ﻣﺜﻠﻬﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﻟﻪ ﺃﻓﻌﺎﻝ ﻣﻨﻜﺮﺓ ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﺍﺳﺘﺪﻋﻰ ﺍﻟﻌﻴﺎﺭﻳﻦ ﻭﺿﻤﻨﻬﻢ ﻣﺎ ﻳﺴﺮﻗﻮﻧﻪ ﻣﻦ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﻛﺘﺐ‬
‫ﺟﺤﻈﺔ ﺇﱃ ﺃﰊ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﺸﻤﻌﻲ‪ ،‬ﻭﻛﺎﻥ ﻗﺎﺋﺪﹰﺍ ﺟﻠﻴﻼﹰ‪ ،‬ﺗﻘﻠﺪ ﺍﻟﺒﺼﺮﺓ ﻭﻓﺎﺭﺱ‪:‬‬
‫ﺇﻟﻴﻚ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﻣﲏ ﺭﺳﺎﻟﺔ ‪ ...‬ﺗﺰﻳﻦ ﺍﻟﻔﱴ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻳﻌﺸﻖ ﺯﻳﻨﻪ‬
‫ﻟﻘﺪ ﻛﻨﺖ ﻏﻀﺒﺎﻧﹰﺎ ﻋﻠﻰ ﺍﻟﺪﻫﺮ ﺯﺍﺭﻳﺎ ‪ ...‬ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺪ ﺃﺻﻠﺤﺖ ﺑﻴﲏ ﻭﺑﻴﻨﻪ‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻫﺬﺍ ﺃﺩﻳﺒﹰﺎ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﻻ ﻃﻒ ﻣﻦ ﺃﺟﻠﻪ ﺃﻫﻠﻪ ‪ ...‬ﻭﻛﻞ ﺇﱄ ﺣﺒﻴﺐ ﻗﺮﻳﺐ‬
‫ﻭﺃﺳﺄﻝ ﻋﻦ ﻏﲑﻩ ﻗﺒﻠﻪ ‪ ...‬ﻷﺑﻄﻞ ﻇﻦ ﺍﻟﺬﻱ ﻳﺴﺘﺮﻳﺐ‬
‫ﻭﺃﻧﺸﺪ ﺟﺤﻈﺔ ﻟﻨﻔﺴﻪ ﰲ ﺃﻣﺎﻟﻴﻪ‪:‬‬
‫ﻗﺪ ﻧﻠﺘﻢ ﺻﺤﺔ‪ ،‬ﻣﺎ ﻧﺎﳍﺎ ﺑﺸﺮ ‪ ...‬ﻭﺣﺰﰎ ﻧﻌﻤﺔ ﻣﺎ ﻧﺎﳍﺎ ﻣﻠﻚ‬
‫ﻓﻠﻴﺖ ﺷﻌﺮﻱ ﺃﻣﻘﺪﺍﺭ ﺗﻌﻤﺪﻛﻢ ‪ ...‬ﲟﺎ ﺃﺗﺎﻛﻢ ﺑﻪ‪ ،‬ﺃﻡ ﻭﺳﻮﺱ ﺍﻟﻔﻠﻚ‬
‫ﻭﺃﻧﺸﺪ ﺟﺤﻈﺔ ﰲ ﺃﻣﺎﻟﻴﻪ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺩﻋﺎﱐ ﻭﻓﺮ ﻣﲏ ‪ ...‬ﺃﺧﻠﻔﺖ ﻭﺍﷲ ﺣﺴﻦ ﻇﲏ‬
‫ﻗﺪ ﻛﻨﺖ ﺃﺭﺿﻰ ﲞﺒﺰ ﺭﺯ ‪ ...‬ﻭﻣﺎﱀ ﺃﻭ ﻗﻠﻴﻞ ﺑﻦ‬
‫ﻭﺳﻜﺮﺓ ﻣﻦ ﻧﺒﻴﺬ ﺩﺑﺲ ‪ ...‬ﺃﻗﺎﻡ ﻳﻮﻣﹰﺎ ﺑﻌﻘﺮ ﺩﻥ‬
‫ﻓﻜﻴﻒ ﻳﻐﻠﻮ ﲟﺎ ﺫﻛﺮﻧﺎ ‪ ...‬ﻣﺴﺎﻋﺪ ﺷﺎﻋﺮ ﻣﻐﲏ‬

‫ﻭﺣﺪﺙ ﺟﺤﻈﺔ ﰲ ﺃﻣﺎﻟﻴﻪ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﺷﺮﺏ ﻋﻨﺪ ﺑﻌﺾ ﺇﺧﻮﺍﱐ ﺑﺒﺎﺏ ﺣﺮﺏ ﰲ ﻧﺎﻋﻮﺭﺓ ﺛﺎﺑﺖ ﰲ ﻳﻮﻡ ﻣﻄﺮ‪،‬‬
‫ﻭﻣﻌﻨﺎ ﺷﻴﺦ ﺧﻀﻴﺐ ﺣﺴﻦ ﺍﻟﱪﺓ ﻣﺘﺼﺪﺭ‪ ،‬ﻓﺘﺠﺎﺭﻳﻨﺎ ﺫﻛﺮ ﺍﳌﻄﺮ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﻓﻴﻪ ﻣﻦ ﺍﳋﱪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺣﺪﺛﻮﺍ ﻳﺎ‬
‫ﺳﻴﺪﻱ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺻﺎﺣﺒﻴﻪ‪ ،‬ﺃﺑﺎ ﺑﻜﺮ ﻭﺃﺑﺎ ﺣﻔﺺ ﻭﻋﻠﻰ ﺍﻟﻨﺒﻴﲔ ﺍﻟﺴﺮﻳﲔ ﻣﻨﻜﺮ ﻭﻧﻜﲑ‬
‫ﻭﻋﻠﻰ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺿﻲ ﻗﺎﺗﻞ ﺍﻟﻜﻔﺎﺭ ﻳﻮﻡ ﻏﺪﻳﺮ ﺧﻢ ﻭﺻﺎﺣﺐ ﺭﺍﻳﺔ ﺍﻟﻨﱯ ﻳﻮﻡ ﺍﻟﻘﻄﺎﺋﻒ ‪ -‬ﻳﺮﻳﺪ ﻳﻮﻡ ﺍﻟﻄﺎﺋﻒ ‪-‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻣﺎ ﻣﻦ ﻗﻄﺮﺓ ﺗﻨﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﻻ ﻭﳏﺎ ﻣﻠﻚ ﻳﺘﺒﺤﺎ ﺣﱴ ﻳﻀﺤﺎ ﰲ ﻣﻮﺿﺤﺎ‬
‫ﰒ ﻳﺼﻌﺪ ﻭﻳﺪﺣﺎ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺷﻴﺦ ﻓﺎﻟﻘﻄﺮ ﻳﻘﻊ ﰲ ﺍﻟﻜﻨﻴﻒ‪ ،‬ﻭﺍﳌﻠﻚ ﻳﻨﺰﻝ ﻣﻌﻪ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻳﺎ ﺳﻴﺪﻱ ﻓﻴﻬﻢ ﻣﺎ ﰲ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺪﻧﺎﺀﺓ ﻭﺍﳋﺴﺔ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﺟﺤﻈﺔ ﻟﻨﻔﺴﻪ ﰲ ﺃﻣﺎﻟﻴﻪ‪:‬‬
‫ﻗﺎﻟﺖ ﺃﻋﺎﻟﻴﻪ ﺍﻟﺼﻠﺐ ‪ ...‬ﳌﺎ ﺗﺜﲎ ﻭﺍﺿﻄﺮﺏ‬
‫ﺃﺗﺮﻯ ﺟﻨﻴﺖ ﺟﻨﺎﻳﺔ؟ ﺣﱴ ﺻﻠﺒﺖ ﻋﻠﻰ ﺍﳋﺸﺐ ﻗﺎﻝ ﺟﺤﻈﺔ ﰲ ﺃﻣﺎﻟﻴﻪ‪ :‬ﺍﺳﺘﻬﺪﻳﺖ ﻣﻦ ﺑﻌﺾ ﺇﺧﻮﺍﱐ ﺩﻭﺍﺓ‬
‫ﻓﺄﺧﺮﻫﺎ ﻋﲏ‪ ،‬ﰒ ﺍﺟﺘﻤﻌﻨﺎ ﰲ ﳎﻠﺲ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﻓﻘﻠﺖ ﻷﰊ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻣﺎ ﺃﺭﺍﺩ ﺍﻟﺸﺎﻋﺮ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺃﺣﺎﺟﻴﻚ‪ :‬ﻣﺎ ﻗﱪ ﻋﺪﱘ ﺗﺮﺍﺑﻪ ‪ ...‬ﺑﻪ ﻣﻌﺸﺮ ﻣﻮﺗﻰ ﻭﺇﻥ ﱂ ﻳﻜﻔﻨﻮﺍ‬
‫ﺳﻠﻮﺕ ﻋﻦ ﺍﻟﺘﺒﻴﺎﻥ ﻣﺪﺓ ﻗﱪﻫﻢ ‪ ...‬ﻓﺈﻥ ﻧﺒﺸﻮﺍ ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﻟﺪﻫﺮ ﺑﻴﻨﻮﺍ‬
‫ﻓﺴﻜﺖ ﺳﺎﻋﺔ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺍﻟﺪﻭﺍﺓ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻓﺖ ﺇﱃ ﻣﻨﺰﱄ ﺇﺫﺍ ﺍﻟﺪﻭﺍﺓ ﻗﺪ ﺳﺒﻘﺘﲏ ﺇﻟﻴﻪ‪.‬‬
‫ﻼ ﺍﻷﻋﺮﺝ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪﻧﺎ ﲨﺎﻋﺔ ﻓﻜﺘﺐ ﺇﻟﻴﻨﺎ‪:‬‬
‫ﻗﺎﻝ ﺟﺤﻈﺔ‪ :‬ﺩﻋﻮﺕ ﻓﻀﻴ ﹰ‬
 ‫ﺃﻧﺎ ﰲ ﻣﻨﺰﱄ‪ ،‬ﻭﻗﺪ ﺭﺯﻕ ﺍﻟﻞ ‪ ...‬ﻩ ﻧﺪﳝﹰﺎ ﻭﻣﺴﻤﻌﹰﺎ ﻭﻋﻘﺎﺭﺍ‬
‫ﻓﺎﻋﺬﺭﻭﱐ ﺑﺄﻥ ﲣﻠﻔﺖ ﻋﻨﻜﻢ ‪ ...‬ﺷﻐﻞ ﺍﳊﻠﻲ ﺃﻫﻠﻪ ﺃﻥ ﻳﻌﺎﺭﺍ‬
‫ﻭﻣﺜﻠﻪ ﻟﻐﲑﻩ‪:‬‬
‫ﺣﻲ ﻃﻴﻔﹰﺎ ﻣﻦ ﺍﻷﺣﺒﺔ ﺯﺍﺭﺍ ‪ ...‬ﺑﻌﺪ ﺃﻥ ﻧﻮﻡ ﺍﻟﻜﺮﻯ ﺍﻟﺴﻤﺎﺭﺍ‬
‫ﺩﺍﻋﻴﹰﺎ ﰲ ﺍﻟﻮﺻﺎﻝ ﲢﺖ ﺩﺟﻰ ﺍﻟﻠﻲ ‪ ...‬ﻝ ﻋﻴﻮﻧﹰﺎ ﻋﻦ ﺍﻟﻮﺻﺎﻝ ﺳﻬﺎﺭﻯ‬
‫ﻗﻠﺖ ﻣﺎ ﺑﺎﻟﻨﺎ ﺟﻔﻴﻨﺎ ﻭﻛﻨﺎ ‪ ...‬ﻗﺒﻞ ﺫﺍﻙ ﺍﻷﲰﺎﻉ ﻭﺍﻷﺑﺼﺎﺭﺍ‬
‫ﻗﺎﻝ‪ :‬ﺇﻧﺎ ﻛﻤﺎ ﻋﻬﺪﺕ‪ ،‬ﻭﻟﻜﻦ ‪ ...‬ﺷﻐﻞ ﺍﳊﻠﻲ ﺃﻫﻠﻪ ﺃﻥ ﻳﻌﺎﺭﺍ‬
‫ﻗﺎﻝ ﺟﺤﻈﺔ‪ :‬ﻭﺳﺄﻟﺖ ﺍﳊﺴﻦ ﺑﻦ ﳐﻠﺪ ﺣﺎﺟﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪ ﺛﻼﺙ ﻋﺮﻓﺘﻚ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺳﻴﺪﻱ ﺗﻌﺪﱐ ﺃﻥ‬
‫ﺗﻌﺪﱐ‪.‬‬
‫ﻗﺎﻝ ﺟﺤﻈﺔ ﰲ ﺃﻣﺎﻟﻴﻪ‪ :‬ﻛﻨﺖ ﺟﺎﻟﺴﹰﺎ ﻋﻨﺪ ﺻﺪﻳﻖ ﱄ‪ ،‬ﻓﺠﺎﺀﻩ ﺭﻗﻌﺔ ﻣﻦ ﻣﻨﺰﻟﻪ‪ ،‬ﻓﻠﻤﺎ ﻧﻈﺮ ﻓﻴﻬﺎ ﺿﺮﻁ‪ ،‬ﻓﺤﺎﺩﺛﺘﻪ‬
‫ﺳﺎﻋﺔ ﻭﺍﻋﺘﻘﻠﺘﻪ ﻭﺃﺧﺬﻬﺗﺎ‪ ،‬ﻭﺇﺫﺍ ﻓﻴﻬﺎ‪ :‬ﻗﺪ ﻓﲏ ﺍﻟﺪﻗﻴﻖ ﻭﻏﺪﺍ ﺍﳋﺒﺰﺓ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ ﰲ ﺃﻣﺎﻟﻴﻪ ﻳﻘﻮﻝ‪:‬‬
‫ﻳﻘﻮﻝ ﱄ ﻣﺎﻟﻜﻲ‪ ،‬ﻭﺍﻟﺪﻣﻊ ﻣﻨﺤﺪﺭ ‪ ...‬ﻻ ﺧﻔﻒ ﺍﷲ ﺭﺏ ﺍﻟﻌﺮﺵ ﺑﻠﻮﺍﻛﺎ‬
‫ﻭﺇﻥ ﺩﻋﻮﺕ ﺇﻟﻴﻪ ﻋﻨﺪ ﻣﻌﺘﺒﺔ‪ ... ،‬ﻳﻘﻮﻝ ﻗﻠﱯ ﻟﻪ ﰲ ﺍﻟﺴﺮ‪ :‬ﺣﺎﺷﺎﻛﺎ‬
‫ﻭﺃﻧﺸﺪ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ ﰲ ﺃﻣﺎﻟﻴﻪ‪:‬‬
‫ﻣﺎ ﺃﻧﺼﻔﺘﲏ ﻳﺪ ﺍﻟﺰﻣﺎﻥ ﻭﻻ ‪ ...‬ﺃﺩﺭﻛﲏ ﻏﲑ ﺣﺮﻓﺔ ﺍﻷﺩﺏ‬
‫ﻻ ﺣﻔﻆ ﺍﷲ‪ ،‬ﺣﻴﺜﻤﺎ ﺳﻠﻜﺖ ‪ ...‬ﺃﻣﻲ‪ ،‬ﻭﺃﻳﺮ ﺍﳊﻤﺎﺭ ﰲ ﺃﺳﺖ ﺃﰊ‬
‫ﻣﺎ ﺗﺮﻛﺎ ﺩﺭﳘﹰﺎ ﺃﺻﻮﻥ ﺑﻪ ‪ ...‬ﻭﺟﻬﻲ ﻳﻮﻣﹰﺎ ﻋﻦ ﺫﻟﺔ ﺍﻟﻄﻠﺐ‬

‫ﺃﲪﺪ ﺑﻦ ﲨﻴﻞ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﲨﻴﻞ ﺃﺑﻮ ﻣﻨﺼﻮﺭ‬

‫ﺃﺩﻳﺐ ﺃﺭﻳﺐ‪ ،‬ﻓﺎﺿﻞ ﻛﺎﻣﻞ‪ ،‬ﻟﻪ ﻳﺪ ﺑﺎﺳﻄﺔ ﰲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﻜﻦ ﺑﺎﺏ ﺍﻷﺯﺝ‪.‬‬
‫ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﰲ ﻣﺬﻳﻠﻪ ﻋﻠﻰ ﺻﺪﻗﺔ ﺍﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻧﺖ ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺎﻷﺩﺏ ﺟﻴﺪﺓ‪ ،‬ﻭﻟﻪ‬
‫ﻛﺘﺎﺏ ﻣﻘﺎﻣﺎﺕ ﺣﺬﻭ ﺍﳊﺮﻳﺮﻱ‪ ،‬ﻭﻟﻪ ﻓﻀﻞ‪.‬‬
‫ﻭﻣﺎﺕ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺣﺎﰎ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﺒﺎﻫﻠﻲ‬

‫ﺻﺎﺣﺐ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻛﺘﺒﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﻤﺮﻱ ﺍﻹﺳﻜﺎﰲ ﺍﻟﻨﺤﻮﻱ‪.‬‬
‫ﻛﺎﻥ ﺃﺑﻮ ﻧﺼﺮ ﺍﺑﻦ ﺃﺧﺖ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﰲ ﻛﺘﺎﺏ ﻣﺮﺍﺗﺐ ﺍﻟﻨﺤﻮﻳﲔ‪ :‬ﺯﻋﻤﻮﺍ ﺃﻥ ﺃﲪﺪ ﺑﻦ ﺣﺎﰎ‬
‫ﻛﺎﻥ ﺍﺑﻦ ﺃﺧﺖ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﺜﺒﺖ‪ ،‬ﺭﺃﻳﺖ ﺃﺑﺎ ﺟﻌﻔﺮ ﺑﻦ ﺑﺎﺳﻮﻩ ﻳﻨﻜﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﺃﺛﺒﺖ ﻣﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪،‬‬
‫ﻳﻌﲏ ﺍﺑﻦ ﺃﺧﺖ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﺍﺳﻦ‪ ،‬ﻭﻛﺎﻥ ﻳﻀﻴﻖ ﻋﻠﻰ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻭﻗﺪ ﺃﺧﺬ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻭﺃﰊ ﻋﺒﻴﺪﺓ ﻭﺃﰊ‬
 ‫ﺯﻳﺪ‪ ،‬ﻭﺃﻗﺎﻡ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺭﲟﺎ ﺣﻜﻰ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺍﻟﺸﻲﺀ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﻣﺎﺕ‪ ،‬ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻫﻮ ﻭﺃﺑﻮ ﻋﺒﺪ‬
‫ﺍﷲ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻭﻋﻤﺮﻭ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋﺘﲔ ﻭﻗﺪ ﻧﻴﻒ ﻋﻠﻰ ﺍﻟﺴﺒﻌﲔ‪.‬‬

‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻦ ﺃﰊ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺛﻌﻠﺐ ﺩﺧﻠﺖ ﻋﻠﻰ ﻳﻌﻘﻮﺏ ﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ ،‬ﻭﻫﻮ ﻳﻌﻤﻞ ﺇﺻﻼﺡ‬
‫ﺍﳌﻨﻄﻖ ﻓﻘﺎﻝ‪ ،‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺭﻏﺒﺖ ﻋﻦ ﻛﺘﺎﰊ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﻛﺘﺎﺑﻚ ﻛﺒﲑ ﻭﺃﻧﺎ ﻋﻤﻠﺖ ﺍﻟﻔﺼﻴﺢ ﻟﻠﺼﺒﻴﺎﻥ‪ ،‬ﰒ ﻗﺎﻝ‬
‫ﺳﺮ ﻣﻌﻲ ﺇﱃ ﺃﰊ ﻧﺼﺮ ﺻﺎﺣﺐ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻓﻤﻀﻴﺖ ﻣﻌﻪ ﻓﻠﻤﺎ ﻛﻨﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ﻗﺎﻝ‪ :‬ﻗﺪ ﺳﺄﻟﺖ ﺃﺑﺎ ﻧﺼﺮ ﻋﻦ ﺑﻴﺖ‬
‫ﺷﻌﺮ ﻓﺄﺟﺎﺑﲏ ﺟﻮﺍﺑﹰﺎ ﱂ ﺃﺭﺿﻪ‪ ،‬ﺃﻓﺄﻋﻴﺪﻩ ﻋﻠﻴﻪ؟ ﻓﻘﻠﺖ‪ :‬ﻻ ﺗﻔﻌﻞ ﻓﺈﻥ ﻋﻨﺪﻩ ﺃﺟﻮﺑﺔ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺑﻚ ﺑﺒﻌﻀﻬﺎ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﺳﺄﻟﻪ ﻋﻦ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻣﺆﺍﺟﺮ ﺃﻧﺖ ﻭﻫﺬﺍ ﻭﺃﻧﺎ ﻗﺮﻳﺒﻚ ﺣﱴ ﺭﻣﻮﱐ ﺑﻚ‪ ،‬ﻋﻨﺪﻱ ﻋﺸﺮﻭﻥ‬
‫ﺟﻮﺍﺑﹰﺎ ﰲ ﻫﺬﺍ‪ ،‬ﻭﺧﺠﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺧﺮﺟﻨﺎ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻻ ﻣﻘﺎﻡ ﻟﻚ ﻫﺎﻫﻨﺎ‪ ،‬ﺍﺧﺮﺝ ﻣﻦ ﺳﺮ ﻣﻦ ﺭﺃﻯ‪ ،‬ﻭﺍﻛﺘﺐ‬
‫ﺇﱄ ﲟﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﻷﺳﺄﻝ ﻋﻨﻪ ﻭﺃﻋﺮﻓﻚ ﺇﻳﺎﻩ‪.‬‬
‫ﻭﺣﻜﻲ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻲ ﺇﻻ ﺃﺑﻮ ﻧﺼﺮ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﻣﺄﻣﻮﻧﹰﺎ‪.‬‬
‫ﻭﻷﰊ ﻧﺼﺮ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺸﺠﺮ ﻭﺍﻟﻨﺒﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺈ ﻭﺍﻟﻠﱭ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﺑﻞ‪ ،‬ﻛﺘﺎﺏ ﺃﺑﻴﺎﺕ ﺍﳌﻌﺎﱐ‬
‫ﻛﺘﺎﺏ ﺍﺷﺘﻘﺎﻕ ﺍﻷﲰﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﺭﻉ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻴﻞ ﻛﺘﺎﺏ ﺍﻟﻄﲑ‪ .‬ﻛﺘﺎﺏ ﻣﺎ ﻳﻠﺤﻦ ﻓﻴﻪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳉﺮﺍﺀ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﲪﺰﺓ ﰲ ﻛﺘﺎﺏ ﺇﺻﺒﻬﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﳌﺎ ﺃﻗﺪﻡ ﺍﳋﺼﻴﺐ ﺑﻦ ﺃﺳﻠﻢ ﺃﺑﺎ ﳏﻤﺪ ﺍﻟﺒﺎﻫﻠﻲ ﺻﺎﺣﺐ ﺍﻷﺻﻤﻌﻲ ﺇﱃ‬
‫ﺇﺻﺒﻬﺎﻥ‪ ،‬ﻧﻘﻞ ﻣﻌﻪ ﻣﺼﻨﻔﺎﺕ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﺃﺷﻌﺎﺭ ﺷﻌﺮﺍﺀ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ﻣﻘﺮﻭﺀﺓ ﻋﻠﻰ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻗﺪﻭﻣﻪ ﺇﺻﺒﻬﺎﻥ ﺑﻌﺪ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﲔ ﻓﺄﻗﺎﻡ ﺃﺷﻬﺮﺍﹰ‪ ،‬ﰒ ﺗﺄﻫﺐ ﻣﻨﻬﺎ ﻟﻠﺤﺞ‪ ،‬ﻓﺪﺧﻞ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ‪،‬‬
‫ﻭﺳﺄﻟﻪ ﺃﻥ ﻳﺪﻟﻪ ﻋﻠﻰ ﺭﺟﻞ ﻳﺴﻠﻢ ﺇﻟﻴﻪ ﺩﻓﺎﺗﺮﻩ ﺇﱃ ﺃﻥ ﻳﺮﺟﻊ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻴﻚ ﲟﺤﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﻣﺆﺩﺏ‬
‫ﺃﻭﻻﺩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻣﻘﺒﻮﻝ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﺴﻠﻢ ﺍﻟﺒﺎﻫﻠﻲ ﺇﻟﻴﻪ ﺩﻓﺎﺗﺮﻩ‪ ،‬ﻭﺧﺮﺝ‪ ،‬ﻓﺄﻧﺴﺨﻬﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺪﻡ ﺍﻟﺒﺎﻫﻠﻲ ﻭﻗﺎﻣﺖ ﻗﻴﺎﻣﺘﻪ‪ ،‬ﻭﺩﺧﻞ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻭﺫﻛﺮ ﻟﻪ ﻣﺎ ﻛﺎﻥ ﻳﺄﻣﻞ ﰲ ﺩﻓﺎﺗﺮﻩ ﻣﻦ‬
‫ﺍﻟﺘﻜﺴﺐ ﻬﺑﺎ‪ ،‬ﻓﺠﻤﻊ ﻟﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﻭﻭﺻﻠﻪ ﺍﳋﺼﻴﺐ ﺑﻌﺸﺮﻳﻦ‬
‫ﺃﻟﻔﺎﹰ‪ ،‬ﻓﺘﻨﺎﻭﳍﺎ ﻭﺭﺟﻊ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‪.‬‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‬

‫ﺃﲪﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﳋﺰﺍﺯ‬

‫ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﺭﺍﻭﻳﺔ ﺃﰊ ﺍﳊﺴﻦ ﺍﳌﺪﺍﺋﲏ‪ ،‬ﻭﺍﻟﻌﺘﺎﰊ‪ ،‬ﻛﺎﻥ ﺭﺍﻭﻳﺔ ﻣﻜﺜﺮﺍﹰ‪ ،‬ﻣﻮﺻﻮﻓﹰﺎ ﺑﺎﻟﺜﻘﺔ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻭﻫﻮ ﻣﻦ‬
‫ﻣﻮﺍﱄ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﻣﺎﺕ ﺍﳋﺰﺍﺯ‪ ،‬ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻗﺎﻧﻊ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻨﻪ‪ ،‬ﰲ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﺳﺒﻊ ﻭﲬﺴﲔ‬
‫ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﺰﻝ ﰲ ﺑﺎﺏ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻓﺪﻓﻦ ﰲ ﻣﻘﺎﺑﺮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﲬﺴﲔ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﺍﳌﻘﺘﺒﺲ‪ :‬ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻋﻠﻲ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻋﻦ‬
‫ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ‪ ،‬ﺑﻦ ﺍﻟﻨﻄﺎﺡ‪ ،‬ﻣﻮﱃ ﻫﺎﺷﻢ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻃﻠﺐ ﺍﳌﻨﺼﻮﺭ ﺭﺟﺎ ﹰﻻ ﳚﻌﻠﻬﻢ ﺑﻮﺍﺑﲔ ﻟﻪ‪ ،‬ﻓﻘﻴﻞ‬
 ‫ﻟﻪ‪ :‬ﻻ ﻳﻀﺒﻄﻬﻢ ﺇﻻ ﻗﻮﻡ ﻟﺌﺎﻡ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﻧﺬﺍﻝ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﺻﻼﺏ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻻ ﲡﺪﻫﻢ ﺇﻻ ﰲ ﺭﻗﻴﻖ ﺍﻟﻴﻤﺎﻣﺔ‪،‬‬
‫ﻓﺎﺷﺘﺮﻯ ﻟﻪ ﻣﺎﺋﱵ ﻏﻼﻡ ﻣﻦ ﺍﻟﻴﻤﺎﻣﺔ‪ ،‬ﻓﺼﲑ ﺑﻌﻀﻬﻢ ﺑﻮﺍﺑﲔ‪ ،‬ﻭﺑﻘﻲ ﺍﻟﺒﺎﻗﻮﻥ‪ ،‬ﻓﻜﺎﻥ ﳑﻦ ﺑﻘﻲ ﺧﻼﺩ‪ ،‬ﺟﺪ ﺃﰊ ﺍﻟﻌﻴﻨﺎﺀ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺧﻼﺩ‪ ،‬ﻭﺣﺴﺎﻥ ﺟﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻄﺎﺭ‪ ،‬ﺟﺪ ﺃﲪﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳋﺰﺍﺯ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﺃﺧﱪﱐ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﳊﺴﲔ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﺕ ﺃﲪﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﺷﻌﺮﹰﺍ‬
‫ﻟﻠﺒﺤﺘﺮﻱ‪ ،‬ﻓﻌﺎﺏ ﻣﻨﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺒﻠﻎ ﺍﻟﺒﺤﺘﺮﻱ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻣﺎ ﺃﺭﻯ ‪ ...‬ﻣﻦ ﻗﺪﺭ ﺍﷲ ﺍﻟﺬﻱ ﳚﺮﻱ‬
‫ﻣﺎ ﻛﺎﻥ ﺫﺍ ﺍﻟﻌﺎﱂ ﻣﻦ ﻋﺎﳌﻲ ‪ ...‬ﻳﻮﻣﹰﺎ ﻭﻻ ﺫﺍ ﺍﻟﺪﻫﺮ ﻣﻦ ﺩﻫﺮﻱ‬
‫ﻳﻌﺘﺮﺽ ﺍﳊﺮﻣﺎﻥ ﰲ ﻣﻄﻠﱯ ‪ ...‬ﻭﳛﻜﻢ ﺍﳋﺰﺍﺯ ﰲ ﺷﻌﺮﻱ‬
‫ﻭﺭﻭﻯ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ‪ ،‬ﻷﲪﺪ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺍﳌﺪﺑﺮ‪ ،‬ﻭﺣﺎﺟﺒﻪ ﺑﺸﺮ‪:‬‬
‫ﻭﺟﻪ ﲨﻴﻞ ﻭﺻﺎﺣﺐ ﺻﻠﻒ ‪ ...‬ﻛﺬﺍﻙ ﺃﻣﺮ ﺍﳌﻠﻮﻙ ﳜﺘﻠﻒ‬
‫ﻓﺄﻧﺖ ﺗﻠﻘﻰ ﺑﺎﻟﺒﺸﺮ ﻭﺍﻟﻠﻄﻒ ‪ ...‬ﻭﺑﺸﺮ ﻳﻠﻘﺎﻫﻢ ﺑﻪ ﺟﻨﻒ‬
‫ﻳﺎ ﺣﺴﻦ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻔﻌﺎﻝ ﻭﻳﺎ ‪ ...‬ﺃﻛﺮﻡ ﻭﺟﻪ ﲰﺎ ﺑﻪ ﺷﺮﻑ‬
‫ﻭﻳﺎ ﻗﺒﻴﺢ ﺍﻟﻔﻌﺎﻝ ﺑﺎﳊﺎﺟﺐ ﺍﻝ ‪ ...‬ﻏﺚ ﺍﻟﺬﻱ ﻛﻞ ﺃﻣﺮﻩ ﻧﻄﻒ‬
‫ﻓﺄﻧﺖ ﺗﺒﲏ ﻭﺑﺸﺮ ﻳﻬﺪﻣﻪ ‪ ...‬ﻭﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ ﻟﻴﺲ ﻳﺄﺗﻠﻒ‬
‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺍﳋﺰﺍﺯ ﺫﺍ ﻓﻬﻢ ﻭﻣﻌﺮﻓﺔ‪ ،‬ﺻﺪﻭﻗﺎﹰ‪ ،‬ﺃﲰﻊ ﺍﳌﺪﺍﺋﲏ ﻛﺘﺒﻪ ﻛﻠﻬﺎ‪ ،‬ﻭﻫﻮ ﺑﻐﺪﺍﺩﻱ‪،‬‬
‫ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺴﻜﺮﻱ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻏﲑﳘﺎ‪ .‬ﻭﻛﺎﻥ ﻛﺒﲑ ﺍﻟﺮﺃﺱ‪ ،‬ﻃﻮﻳﻞ ﺍﻟﻠﺤﻴﺔ ﻛﺒﲑﻫﺎ‪ ،‬ﺣﺴﻦ ﺍﻟﻮﺟﻪ‪ ،‬ﻛﺒﲑ‬
‫ﺍﻟﻔﻢ ﺃﻟﺜﻎ‪ ،‬ﺧﻀﺐ ﻗﺒﻞ ﻣﻮﺗﻪ ﻟﺴﻨﺔ ﺧﻀﺎﺑﹰﺎ ﻗﺎﻧﺌﺎﹰ‪ ،‬ﻓﺴﺌﻞ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﻠﻐﲏ ﺃﻥ ﻣﻨﻜﺮﹰﺍ ﻭﻧﻜﲑﺍﹰ‪ ،‬ﺇﺫﺍ ﺣﻀﺮﺍ‬
‫ﻣﻴﺘﹰﺎ ﻓﺮﺃﻳﺎﻩ ﺧﻀﻴﺒﺎﹰ‪ ،‬ﻗﺎﻝ ﻣﻨﻜﺮ ﻟﻨﻜﲑ‪ :‬ﲡﺎﻑ ﻋﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﺳﺎﺋﺮ ﺷﻌﺮﻩ ﻗﻮﻟﻪ‪:‬‬

‫ﺇﱐ ﺍﻣﺮﺅ ﻻ ﺃﺭﻯ ﺑﺎﻟﺒﺎﺏ ﺃﻗﺮﻋﻪ ‪ ...‬ﺇﺫﺍ ﺗﻨﻤﺮ ﺩﻭﱐ ﺣﺎﺟﺐ ﺍﻟﺒﺎﺏ‬
‫ﻭﻻ ﺃﻟﻮﻡ ﺍﻣﺮﺃ ﰲ ﺭﺩ ﺫﻱ ﺷﺮﻑ ‪ ...‬ﻭﻻ ﺃﻃﺎﻟﺐ ﻭﺩ ﺍﻟﻜﺎﺭﻩ ﺍﻵﰊ‬
‫ﻭﳌﺎ ﻗﺘﻞ ﺑﻐﺎ ﺍﻟﺘﺮﻛﻲ ﺑﺎﻏﺮ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻭﻫﺎﺟﺖ ﺍﻷﺗﺮﺍﻙ ﻋﻠﻰ ﺍﳌﺴﺘﻌﲔ ﺑﺎﷲ‪ ،‬ﻭﺧﺎﻓﻬﻢ‪ ،‬ﻭﺍﳓﺪﺭ ﻣﻦ ﺳﺮ ﻣﻦ ﺭﺃﻯ ﺇﱃ‬
‫ﺑﻐﺪﺍﺩ‪ ،‬ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲬﺴﲔ ﺇﱃ ﻣﺎﺋﺘﲔ ﰲ ﺍﶈﺮﻡ‪ ،‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺍﳊﺎﺭﺙ‪:‬‬
‫ﻟﻌﻤﺮﻱ ﻟﺌﻦ ﻗﺘﻠﻮﺍ ﺑﺎﻏﺮﹰﺍ ‪ ...‬ﻟﻘﺪ ﻫﺎﺝ ﺑﺎﻏﺮ ﺣﺮﺑﹰﺎ ﻃﺤﻮﻧﹰﺎ‬
‫ﻭﻓﺮ ﺍﳋﻠﻴﻔﺔ ﻭﺍﻟﻘﺎﺋﺪﺍ ‪ ...‬ﻥ ﺑﺎﻟﻠﻴﻞ ﻳﻠﺘﻤﺴﻮﻥ ﺍﻟﺴﻔﻴﻨﺎ‬
‫ﻭﺣﻞ ﺑﺒﻐﺪﺍﺩ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻕ ‪ ...‬ﻓﺤﻞ ﻬﺑﻢ ﻣﻨﻪ ﻣﺎ ﻳﻜﺮﻫﻮﻧﺎ‬
‫ﻓﻠﻴﺖ ﺍﻟﺴﻔﻴﻨﺔ ﱂ ﺗﺄﺗﻨﺎ ‪ ...‬ﻭﻏﺮﻗﻬﺎ ﺍﷲ ﻭﺍﻟﺮﺍﻛﺒﻴﻨﺎ‬
‫ﻫﻲ ﻗﺼﻴﺪﺓ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﳊﺮﺏ ﻭﺻﻔﺘﻬﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﰲ ﺑﺸﺮ ﺣﺎﺟﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺍﳌﺪﺑﺮ‪:‬‬
‫ﻗﺪ ﺗﺮﻛﻨﺎﻙ ﻟﺒﺸﺮ ‪ ...‬ﻭﺗﺮﻛﻨﺎ ﻟﻚ ﺑﺸﺮﺍ‬
 ‫ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﻟﻚ ﻭﺍﳌﻤﺎﻟﻚ‪ .‬ﻛﺘﺎﺏ ﺃﲰﺎﺀ‬
‫ﺍﳋﻠﻔﺎﺀ‪ ،‬ﻭﻛﺘﺎﻬﺑﻢ‪ ،‬ﻭﺍﻟﺼﺤﺎﺑﺔ‪ .‬ﻛﺘﺎﺏ ﻣﻐﺎﺯﻱ ﺍﻟﺒﺤﺮ ﰲ ﺩﻭﻟﺔ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻭﺫﻛﺮ ﺃﰊ ﺣﻔﺺ ﺻﺎﺣﺐ ﺃﻗﺮﻳﻄﺶ‪.‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻘﺒﺎﺋﻞ‪ .‬ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ .‬ﻛﺘﺎﺏ ﻣﺎ ﻬﻧﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﻪ‪ ،‬ﻛﺘﺎﺏ ﺃﺑﻨﺎﺀ ﺍﻟﺴﺮﺍﺭﻱ‪ .‬ﻛﺘﺎﺏ‬
‫ﻧﻮﺍﺩﺭ ﺍﻟﺸﻌﺮﺍﺀ‪ .‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﻛﺘﺎﺏ ﺍﻟﺒﻄﻮﻥ‪ .‬ﻛﺘﺎﺏ ﻣﻐﺎﺯﻱ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺳﺮﺍﻳﺎﻩ ﻭﺃﺯﻭﺍﺟﻪ‪.‬‬
‫ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ .‬ﻛﺘﺎﺏ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﻨﻮﺍﺩﺭ‪ .‬ﻛﺘﺎﺏ ﺷﺤﻨﺔ ﺍﻟﱪﻳﺪ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻨﺴﺐ‪ .‬ﻛﺘﺎﺏ ﺍﳊﻼﺋﺐ‬
‫ﻭﺍﻟﺮﻫﺎﻥ‪ .‬ﻛﺘﺎﺏ ﲨﻬﺮﺓ ﻧﺴﺐ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻭﺃﺧﺒﺎﺭﻫﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻨﺎﻟﺴﻜﻮﰐ‬

‫ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻜﻮﰐ ﺍﻟﻜﻨﺪﻱ ﺍﻟﻨﺴﺎﺑﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﺧﺘﺼﺎﺹ ﺑﺎﳌﻜﺘﻔﻲ‪ ،‬ﰒ ﺑﺎﳌﻘﺘﺪﺭ‪.‬‬
‫ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺍﻟﻜﻮﰲ‪ ،‬ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﳑﻦ ﺃﺧﺬ ﻋﻦ ﺛﻌﻠﺐ‬
‫ﺍﻷﺩﺏ‪ ،‬ﻭﻛﺎﻥ ﻣﻠﻴﺢ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﺣﺴﻦ ﺍﻟﺘﺮﺳﻞ‪ ،‬ﳑﻜﻨﹰﺎ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﻫﺬﺍ ﻟﻔﻆ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ ﺑﻌﻴﻨﻪ‪.‬‬
‫ﻭﺣﻜﻰ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪﺓ ﺍﻟﻨﺴﺎﺏ‪ :‬ﻣﺎ ﻋﺮﻑ ﺍﻟﻨﺴﺎﺏ ﺃﻧﺴﺎﺏ ﺍﻟﻌﺮﺏ ﻋﻠﻰ‬
‫ﺣﻘﻴﻘﺔ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ﺍﻟﻨﺰﺍﺭﻳﺎﺕ‪ ،‬ﻓﺄﻇﻬﺮ ﻬﺑﺎ ﻋﻠﻤﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻟﻘﺪ ﻧﻈﺮﺕ ﰲ ﺷﻌﺮﻩ‪ ،‬ﻓﻤﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﺃﻋﻠﻢ‬
‫ﻣﻨﻪ ﺑﺎﻟﻌﺮﺏ ﻭﺃﻳﺎﻣﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻓﻠﻤﺎ ﲰﻌﺖ ﻫﺬﺍ‪ ،‬ﲨﻌﺖ ﺷﻌﺮﻩ‪ ،‬ﻓﻜﺎﻥ ﻋﻮﱐ ﻋﻠﻰ ﺍﻟﺘﺼﻨﻴﻒ ﻷﻳﺎﻡ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻭﺭﺃﻳﺖ ﺃﻧﺎ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﻛﺘﺎﺑﹰﺎ ﰲ ﺃﲰﺎﺀ ﻣﻴﺎﻩ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻧﻘﻠﺘﻪ ﻏﲑ ﺗﺎﻡ‪:‬‬

‫ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺍﻟﻘﺎﺳﻢ‬

‫‪،‬‬
‫ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻳﻠﻘﺐ ﺍﻟﻔﻠﻜﻲ‪ ،‬ﺟﺪ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻟﻔﻠﻜﻲ ﺍﳊﺎﻓﻆ ﺍﳍﻤﺬﺍﱐ‪.‬‬
‫ﻗﺎﻝ ﺷﲑﻭﻳﻪ‪ :‬ﺭﻭﻯ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺳﻌﺪ ﺍﻟﺒﺰﺍﺯ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ‪،‬‬
‫ﻋﻤﺮ ﺑﻦ ﺳﻬﻞ ﺍﳊﺎﻓﻆ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻨﺎﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺼﻘﺮ ﺍﳊﺴﻦ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﺟﺎﻣﻌﹰﺎ ﰲ ﻛﻞ ﻓﻦ‪ ،‬ﻋﺎﳌﹰﺎ ﺑﺎﻷﺩﺏ‪ ،‬ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﰲ ﻋﻠﻢ‬
‫ﺍﳊﺴﺎﺏ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﳊﺎﺳﺐ‪ ،‬ﻭﻟﺬﻟﻚ ﻟﻘﺐ ﺑﺎﻟﻔﻠﻜﻲ‪ ،‬ﻭﻛﺎﻥ ﻫﻴﻮﺑﺎﹰ‪ ،‬ﺫﺍ ﺣﺸﻤﺔ ﻭﻣﻨﺰﻟﺔ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻣﺎﺕ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﲬﺲ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﻟﻴﻤﺎﻥ‬

‫ﺍﺑﻦ ﺍﻟﻔﺘﺢ‪ ،‬ﺍﻟﺪﻳﻨﺎﺭﻱ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺭﺟﻞ ﺃﺩﻳﺐ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﳊﻂ‪ ،‬ﻭﺫﻛﺮﻧﺎ ﻟﻪ‪ ،‬ﺇﳕﺎ ﻫﻮ ﳊﺴﻦ ﺧﻄﻪ‪،‬‬
‫ﺍﻟﺬﻱ ﺑﻠﻎ ﻓﻴﻪ ﺍﻟﻐﺎﻳﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﺯﻳﺮ ﻋﻤﻴﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺃﺑﻮ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﰲ ﺃﺧﺒﺎﺭ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ :‬ﻭﻛﺎﻥ ﻭﺍﻟﺪﻩ ﺃﺑﻮ‬
 ‫ﻋﺒﺪ ﺍﷲ ﺍﻟﺪﻳﻨﺎﺭﻱ ﻣﻘﺪﻣﹰﺎ ﻣﻜﺮﻣﺎﹰ‪ ،‬ﻳﺰﻭﺭ ﲝﺴﻦ ﺧﻄﻪ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻘﻠﺔ‪ ،‬ﺗﺰﻭﻳﺮﹰﺍ ﻻ ﻳﻜﺎﺩ ﻳﻔﻄﻦ ﻟﻪ‪ ،‬ﻭﻟﻪ‬
‫ﻭﻟﺪ ﺃﺩﻳﺐ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﺫﻛﺮ ﰲ ﺑﺎﺑﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺷﻘﲑ‬

‫ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺑﻦ ﺍﻟﻔﺮﺝ‪ ،‬ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﻧﺎﺻﺢ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﺸﻬﻮﺭﹰﺍ ﺑﺮﻭﺍﻳﺔ ﻛﺘﺐ ﺍﻟﻮﺍﻗﺪﻱ‪ ،‬ﻋﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﻋﻨﻪ‪ .‬ﻭﻣﺎﺕ ﰲ ﺻﻔﺮ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﺧﻼﻓﺔ‬
‫ﺍﳌﻘﺘﺪﺭ‪ ،‬ﻭﻫﻮ ﰲ ﻃﺒﻘﺔ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﰲ ﺍﻟﻨﺤﻮ‪ .‬ﻛﺘﺎﺏ ﺍﳌﻘﺼﻮﺭ‬
‫ﻭﺍﳌﻤﺪﻭﺩ‪ .‬ﻛﺘﺎﺏ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ‪.‬‬
‫ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﺑﻦ ﻣﺴﻌﺪﺓ‪ :‬ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﱃ ﺍﳋﻠﻴﻞ‪ ،‬ﻭﻳﺴﻤﻰ ﺍﳉﻤﻞ‪ ،‬ﻣﻦ ﺗﺼﺎﻧﻴﻒ ﺍﺑﻦ ﺷﻘﲑ‬
‫ﻫﺬﺍ‪ .‬ﻗﺎﻝ‪ :‬ﻳﻘﻮﻝ ﻓﻴﻪ‪ :‬ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﺭﺑﻌﲔ ﻭﺟﻬﹰﺎ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﳌﻘﺮﺉ‬

‫ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ :‬ﺃﺻﻠﻪ ﻣﻦ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﺳﻜﻦ ﻧﻴﺴﺎﺑﻮﺭ‪.‬‬

‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻫﻮ ﺇﻣﺎﻡ ﻋﺼﺮﻩ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﺃﻋﺒﺪ ﻣﻦ ﺭﺃﻳﻨﺎ ﻣﻦ ﺍﻟﻘﺮﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﳎﺎﺏ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻣﺎﺕ ﰲ ﺍﻟﺴﺎﺑﻊ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻮﺍﻝ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻫﻮ ﻳﻮﻡ ﻣﺎﺕ ﺍﺑﻦ ﺳﺖ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‪ ،‬ﻭﺻﻠﻴﻨﺎ ﻋﻠﻴﻪ ﰲ‬
‫ﻣﻴﺪﺍﻥ ﺍﻟﻄﺎﻫﺮﻳﺔ‪ ،‬ﻭﺗﻮﰲ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻌﺎﻣﺮﻱ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻔﻠﺴﻔﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻓﺤﺪﺛﲏ ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﺜﻘﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻳﺬﻛﺮ ﺃﻧﻪ ﺭﺃﻯ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺍﳊﺴﲔ‬
‫ﺑﻦ ﻣﻬﺮﺍﻥ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﺍﳌﻨﺎﻡ‪ ،‬ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﺩﻓﻦ ﻓﻴﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ‪ .‬ﺃﻳﻬﺎ ﺍﻷﺳﺘﺎﺫ ﻣﺎ ﻓﻌﻞ ﺍﷲ ﺑﻚ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﺃﻗﺎﻡ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻟﻌﺎﻣﺮﻱ ﲝﺬﺍﺋﻲ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻓﺪﺍﺅﻙ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﰒ ﺫﻛﺮ ﺍﳊﺎﻛﻢ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻼ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻫﺬﺍ ﻓﺪﺍﺅﻙ ﻣﻦ ﺍﻟﻨﺎﺭ " ‪ .‬ﻭﻫﺬﺍ‬‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺃﻋﻄﻰ ﺍﷲ ﻛﻞ ﺭﺟﻞ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺭﺟ ﹰ‬
‫ﺍﳋﱪ ﺇﺫﺍ ﻗﺮﻥ ﺑﺎﻟﺮﺅﻳﺎ‪ ،‬ﺻﺎﺭ ﻣﻦ ﺑﺮﺍﻫﲔ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﲰﻊ ﺍﺑﻦ ﻣﻬﺮﺍﻥ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺑﻦ ﺧﺰﳝﺔ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺴﺮﺍﺝ‬
‫ﺍﻟﺜﻘﻔﻲ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﳌﺎﺳﺮﺟﺴﻲ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﻤﺮﻭ‪،‬‬
‫ﻛﺘﺎﺏ ﻏﺮﺍﺋﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﻭﻗﻮﻑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳌﻌﺠﻢ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﺘﺤﻘﻴﻖ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﺧﺘﻼﻑ ﻋﺪﺩ ﺍﻟﺴﻮﺭ‪ ،‬ﻛﺘﺎﺏ ﺭﺅﻭﺱ ﺍﻵﻳﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﻗﻒ ﻭﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﻤﺮﻭ‪ ،‬ﻛﺘﺎﺏ ﻋﻠﻞ ﻛﺘﺎﺏ ﺍﳌﺒﺴﻮﻁ‪ ،‬ﻛﺘﺎﺏ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻘﻄﻊ ﻭﺍﳌﺒﺎﺩﺉ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﻣﻬﺮﺍﻥ ﻳﻘﻮﻝ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻋﻠﻲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺣﺎﻣﺪ‪ ،‬ﺍﻟﺼﻔﺎﺭ ﺍﳌﻘﺮﺉ‪،‬‬
‫ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺑﻦ‬
‫ﻣﻮﺳﻰ ﺍﳍﺎﴰﻲ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻰ ﻗﻨﺒﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺑﻦ ﺧﺮﺟﺔ‬
 ‫ﺍﳌﻜﻲ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻨﺒﺎﻝ‪ ،‬ﻭﺃﺧﱪﱐ ﺃﻧﻪ ﻗﺮﺃ ﻋﻠﻰ ﺍﺑﻦ ﺍﻹﺧﺮﻳﻂ ﻭﻫﺐ ﺑﻦ ﻭﺍﺿﺢ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ‬
‫ﺍﻹﺧﺮﻳﻂ‪ ،‬ﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻗﺴﻄﻨﻄﲔ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻗﺴﻄﻨﻄﲔ‪ ،‬ﻋﻠﻰ ﺷﺒﻞ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻭﻣﻌﺮﻭﻑ ﺑﻦ‬
‫ﻣﺴﻜﺎﻥ‪ ،‬ﻓﺄﺧﱪﺍﻩ ﺃﻬﻧﻤﺎ ﻗﺮﺃﺍ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻛﺜﲑ‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻋﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﻷﺩﻳﺐ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺃﺧﻮ ﺃﰊ ﺑﻜﺮ‪ ،‬ﲰﻊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﲑﻭﻳﻪ‬
‫ﻭﺃﻗﺮﺍﻧﻪ‪ ،‬ﻭﲰﻊ ﺍﻟﻜﺘﺐ ﻣﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺍﺑﻦ ﺧﺰﳝﺔ ﻭﺃﻗﺮﺍﻧﻪ‪ .‬ﻭﻣﺎﺕ ﰲ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ ﲦﺎﻥ‬
‫ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﻧﻴﻒ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ‬

‫ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺭﺃﻳﺖ ﰲ ﻓﻮﺍﺋﺪ ﺃﰊ ﺍﳊﺴﲔ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﺠﻤﻟﻤﻞ ﻣﺎ ﺻﻮﺭﺗﻪ‪:‬‬
‫ﻭﺟﺪﺕ ﰲ ﺗﻔﺴﲑ ﺃﰊ ﻣﻮﺳﻰ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﻌﻨﺰﻱ‪ ،‬ﻭﱂ ﺃﲰﻌﻪ‪ ،‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺣﺎﺯﻡ‪،‬‬
‫ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺃﰊ ﺻﺎﱀ‪ ،‬ﻫﻜﺬﺍ ﺃﲰﺎﻩ‪ ،‬ﻭﻗﺪ ﲰﺎﻩ ﺍﻟﺴﻼﻣﻲ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺍﻟﺘﺮﲨﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺮﲨﻨﺎﻩ‬
‫ﺃﺻﺢ‪ ،‬ﻷﱐ ﺭﺃﻳﺘﻪ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮ ﻣﻮﺍﻓﻘﹰﺎ ﻟﻪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪ :‬ﻛﺎﻥ ﻃﺎﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﺍﺳﺘﻘﺪﻣﻪ ﻣﻦ ﺑﻐﺪﺍﺩ ﺇﱃ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﻗﺎﻡ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻭﺃﻣﻠﻰ ﻬﺑﺎ‬
‫ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻭﻟﻘﻲ ﺃﺑﺎ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﻘﻲ ﺍﻷﻋﺮﺍﺏ ﺍﻟﻔﺼﺤﺎﺀ‪ ،‬ﺍﻟﺬﻳﻦ ﺍﺳﺘﻮﺭﺩﻫﻢ‬
‫ﺍﺑﻦ ﻃﺎﻫﺮ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻓﻴﺄﺧﺬ ﻋﻨﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﴰﺮ‪ ،‬ﻭﺃﺑﻮ ﺍﳍﻴﺜﻢ ﻳﻮﺛﻘﺎﻧﻪ‪.‬‬
‫ﻭﻧﻘﻠﺖ ﻣﻦ ﻛﺘﺎﺏ ﻧﺘﻒ ﺍﻟﻄﺮﻑ‪ ،‬ﺗﺄﻟﻴﻒ ﺃﰊ ﻋﻠﻲ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﻼﻣﻲ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻭﻻﺓ ﺧﺮﺍﺳﺎﻥ‪،‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎﻩ ﰲ ﺑﺎﺑﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺧﺮﺝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻋﻦ ﺃﰊ ﻋﺒﻴﺪ‪ ،‬ﻣﻦ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﲨﻠﺔ ﳑﺎ ﻏﻠﻂ ﻓﻴﻪ‪،‬‬
‫ﻭﺃﻭﺭﺩ ﰲ ﺗﻔﺴﲑﻩ ﻓﻮﺍﺋﺪ ﻛﺜﲑﺓ‪ ،‬ﰒ ﻋﺮﺽ ﺫﻟﻚ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻓﻜﺄﻧﻪ ﱂ‬
‫ﻳﺮﺿﻪ‪ ،‬ﻓﻘﺎﻝ ﻷﰊ ﺳﻌﻴﺪ‪ :‬ﻧﺎﻭﱐ ﻳﺪﻙ‪ ،‬ﻓﻨﺎﻭﻟﻪ ﻳﺪﻩ‪ ،‬ﻓﻮﺿﻊ ﺍﻟﺸﻴﺦ ﰲ ﻛﻔﻪ ﻣﺘﺎﻋﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻛﺘﺤﻞ ﻬﺑﺬﺍ ﻳﺎ ﺃﺑﺎ‬
‫ﺳﻌﻴﺪ‪ ،‬ﺣﱴ ﺗﺒﺼﺮ‪ ،‬ﻓﻜﺄﻧﻚ ﻻ ﺗﺒﺼﺮ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺟﻌﻔﺮ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺸﺮﻣﻘﺎﱐ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ‬
‫ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ ﻳﻘﻮﻝ‪ ،‬ﻛﺎﻥ ﻳﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﺧﻄﺄ ﺃﺳﺘﺎﺫﻙ ﻓﺠﺎﻟﺲ ﻏﲑﻩ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ‪ :‬ﻣﻨﻬﺎ ﻛﺘﺎﺏ‬
‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﰊ ﻋﺒﻴﺪ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﺑﻴﺎﺕ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺴﻼﻣﻲ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻐﻀﺎﺭﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻋﻤﻲ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ‬
‫ﺑﻠﻎ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﳌﺎ ﻗﺪﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﺃﻗﺪﻡ ﻣﻌﻪ ﲨﺎﻋﺔ ﻣﻦ ﻓﺮﺳﺎﻥ ﻃﺮﺳﻮﺱ‬
‫ﻭﻣﻠﻄﻴﺔ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﺩﺑﺎﺀ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻣﻨﻬﻢ ﻋﺮﺍﻡ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻌﻤﻴﺜﻞ‪ ،‬ﻭﺃﺑﻮ ﺍﳌﻴﺴﺠﻮﺭ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻌﺠﻨﺲ‪ ،‬ﻭﻋﻮﺳﺠﺔ‪،‬‬
‫ﻭﺃﺑﻮ ﺍﻟﻐﺪﺍﻓﺮ ﻭﻏﲑﻫﻢ‪ ،‬ﻓﺘﻔﺮﺱ ﺃﻭﻻﺩ ﻗﻮﺍﺩﻩ ﻭﻏﲑﻫﻢ ﺑﺄﻭﻟﺌﻚ ﺍﻟﻔﺮﺳﺎﻥ‪ ،‬ﻭﺗﺄﺩﺑﻮﺍ ﺑﺄﻭﻟﺌﻚ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻭﻬﺑﻢ ﲣﺮﺝ‬
‫ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻭﺍﲰﻪ ﺃﲪﺪ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﻭﻛﺎﻥ ﻭﺍﰱ ﻧﻴﺴﺎﺑﻮﺭ ﻣﻊ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻓﺼﺎﺭ ﻬﺑﻢ ﺇﻣﺎﻣﹰﺎ ﰲ‬
‫ﺍﻷﺩﺏ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺻﺤﺐ ﺑﺎﻟﻌﺮﺍﻕ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﺍﻷﻋﺮﺍﰊ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ‪ ،‬ﻓﺒﻠﻎ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ ،‬ﺃﻥ ﺃﺑﺎ‬
‫ﺳﻌﻴﺪ ﻳﺮﻭﻯ ﻋﻨﻪ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﳑﺎ ﻳﻔﱵ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﺒﻌﺾ ﻣﻦ ﻟﻘﻴﻪ ﻣﻦ ﺍﳋﺮﺍﺳﺎﻧﻴﺔ‪ :‬ﺑﻠﻐﲏ ﺃﻥ ﺃﺑﺎ ﺳﻌﻴﺪ ﻳﺮﻭﻱ ﻋﲏ‬
 ‫ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ‪ ،‬ﻓﻼ ﺗﻘﺒﻠﻮﺍ ﻣﻨﻪ ﺫﻟﻚ‪ ،‬ﻏﲑ ﻣﺎ ﻳﺮﻭﻳﻪ ﻣﻦ ﺃﺷﻌﺎﺭ ﺍﻟﻌﺠﺎﺝ ﻭﺭﺅﺑﺔ‪ ،‬ﻓﺈﻧﻪ ﻋﺮﺽ ﺩﻳﻮﺍﻬﻧﻤﺎ ﻋﻠﻲ‬
‫ﻭﺻﺤﺤﻪ‪.‬‬
‫ﻭﺣﺪﺙ ﻋﻦ ﺍﻟﻐﻀﺎﺭﻱ‪ ،‬ﻋﻦ ﻋﻤﻪ ﻗﺎﻝ‪ :‬ﺍﺧﺘﺼﻢ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ ﺍﻟﻠﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﰲ ﻋﻼﻗﺔ‬
‫ﺑﻴﻨﻬﻢ ﺇﱃ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﻓﺴﺄﳍﻢ ﺑﻴﻨﺔ ﻭﺷﻬﻮﺩﹰﺍ ﻳﻌﺮﻓﻮﻥ‪ ،‬ﻓﺄﻋﺠﺰﻫﻢ ﺫﻟﻚ‪ :‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻌﻴﺴﺠﻮﺭ‪:‬‬
‫ﺇﻥ ﻳﺒﻎ ﻣﻨﺎ ﺷﻬﻮﺩﹰﺍ ﻳﺸﻬﺪﻭﻥ ﻟﻨﺎ ‪ ...‬ﻓﻼ ﺷﻬﻮﺩ ﻟﻨﺎ ﻏﲑ ﺍﻷﻋﺎﺭﻳﺐ‬
‫ﻭﻛﻴﻒ ﻳﺒﻐﻲ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻣﻌﺮﻓﺔ ‪ ...‬ﻣﻦ ﺩﺍﺭﻩ ﺑﲔ ﺃﺭﺽ ﺍﳊﺰﻥ ﻭﺍﻟﻠﻮﺏ‬
‫ﻗﺮﺃﺕ ﲞﻂ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺼﺮﻱ‪ ،‬ﰲ ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻷﺯﻫﺮ‪ .‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻭﻫﺐ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺧﺎﻝ ﻋﺒﻴﺪ‬
‫ﺍﷲ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻳﻮﻣﹰﺎ ﺑﻨﻴﺴﺎﺑﻮﺭ ﰲ ﳎﻠﺲ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﻌﻔﻮﻑ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺳﻌﻴﺪ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻠﻐﺔ‬
‫ﺟﺪﺍﹰ‪ ،‬ﺇﺫ ﻫﺠﻢ ﻋﻠﻴﻨﺎ ﳎﻨﻮﻥ ﻣﻦ ﺃﻫﻞ ﻗﻢ‪ ،‬ﻓﺴﻘﻂ ﻋﻠﻰ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻓﺎﺿﻄﺮﺏ ﺍﻟﻨﺎﺱ ﻟﺴﻘﻄﺘﻪ‪،‬‬
‫ﻭﻭﺛﺐ ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻻ ﻳﺸﻚ ﺃﻥ ﺁﻓﺔ ﳊﻘﺘﻨﺎ ﻣﻦ ﺳﻘﻮﻁ ﺟﺪﺍﺭ‪ ،‬ﺃﻭ ﺷﺮﻭﺩ ﻬﺑﻴﻤﺔ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﻩ ﺍﺠﻤﻟﻨﻮﻥ ﻋﻠﻰ ﺗﻠﻚ‬
‫ﺍﳊﺎﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻋﻠﻰ ﺭﺳﻠﻚ‪ ،‬ﻳﺎ ﺷﻴﺦ ﻻ ﺗﺮﻉ‪ ،‬ﺁﺫﺍﱐ ﻫﺆﻻﺀ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻭﺃﺧﺮﺟﻮﱐ ﻋﻦ‬
‫ﻃﺒﻌﻲ‪ ،‬ﺇﱃ ﻣﺎ ﻻ ﺃﺳﺘﺤﺴﻨﻪ ﻣﻦ ﻏﲑﻱ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺍﻣﺘﻨﻌﻮﺍ ﻋﻨﻪ ﻋﺎﻓﺎﻛﻢ ﺍﷲ‪ ،‬ﻓﻮﺛﺒﻨﺎ ﻭﺷﺮﺩﻧﺎ ﻣﻦ ﻛﺎﻥ‬
‫ﻭﺭﺟﻌﻨﺎ‪ ،‬ﻓﺴﻜﺖ ﺳﺎﻋﺔ ﻻ ﻳﺘﻜﻠﻢ‪ ،‬ﺇﱃ ﺃﻥ ﻋﺪﻧﺎ ﺇﱃ ﻣﺎ ﻛﻨﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺬﺍﻛﺮﺓ‪ ،‬ﻭﺍﺑﺘﺪﺃ ﺑﻐﻀﻨﺎ ﺑﻘﺮﺍﺀﺓ ﻗﺼﻴﺪﺓ ﻣﻦ‬
‫ﺷﻌﺮ ﻬﻧﺸﻞ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺣﱴ ﺑﻠﻎ ﻗﻮﻟﻪ‪:‬‬
‫ﻏﻼﻣﺎﻥ ﺧﺎﺿﺎ ﺍﳌﻮﺕ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ‪ ...‬ﻓﺂﺑﺎ ﻭﱂ ﻳﻌﻘﺪ ﻭﺭﺍﺀﳘﺎ ﻳﺪ‬
‫ﻣﱴ ﻳﻠﻘﻴﺎ ﻗﺮﻧﹰﺎ ﻓﻼ ﺑﺪ ﺃﻧﻪ ‪ ...‬ﺳﻴﻠﻘﺎﻩ ﻣﻜﺮﻭﻩ ﻣﻦ ﺍﳌﻮﺕ ﺃﺳﻮﺩ‬
‫ﻓﻤﺎ ﺍﺳﺘﺘﻢ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺣﱴ ﻗﺎﻝ‪ :‬ﻗﻒ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﺗﺘﺠﺎﻭﺯ ﺍﳌﻌﲎ ﻭﻻ ﺗﺴﺄﻝ ﻋﻨﻪ‪ ،‬ﻣﺎ ﻣﻌﲎ ﻗﻮﻟﻪ‪ :‬ﻭﱂ ﻭﺭﺍﺀﳘﺎ‬
‫ﻳﺪ؟ ﻓﺄﻣﺴﻚ ﻣﻦ ﺣﻀﺮ ﻋﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﻞ ﻳﺎ ﺷﻴﺦ‪ ،‬ﻓﺈﻧﻚ ﺍﳌﻨﻈﻮﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﳌﻘﺘﺪﻯ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪:‬‬
‫ﻳﻘﻮﻝ‪ :‬ﺇﻬﻧﻤﺎ ﺭﻣﻴﺎ ﺑﺄﻧﻔﺴﻬﻤﺎ ﰲ ﺍﳊﺮﺏ ﺃﻗﺼﻰ ﻣﺮﺍﻣﻴﻬﺎ‪ ،‬ﻭﺭﺟﻌﺎ ﻣﻮﻓﻮﺭﻳﻦ ﱂ ﻳﺆﺳﺮﺍ‪ ،‬ﻓﺘﻌﻘﺪ ﺃﻳﺪﻳﻬﻤﺎ ﻛﺘﻔﺎﹰ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎ ﺷﻴﺦ‪ ،‬ﺃﺗﺮﺿﻰ ﻟﻨﻔﺴﻚ ﻬﺑﺬﺍ ﺍﳉﻮﺏ؟ ﻓﺄﻧﻜﺮﻧﺎ ﺫﻟﻚ ﻋﻠﻰ ﺍﺠﻤﻟﻨﻮﻥ‪ ،‬ﻓﻨﻈﺮ ﺑﻌﻀﻨﺎ ﺇﱃ ﺑﻌﺾ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪:‬‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻨﺪﻧﺎ‪ ،‬ﻓﻤﺎ ﻋﻨﺪﻙ؟ ﻓﻘﺎﻝ‪ :‬ﺍﳌﻌﲎ ﻳﺎ ﺷﻴﺦ‪ ،‬ﺁﺑﺎ‪ ،‬ﻭﱂ ﺗﻌﻘﺪ ﻳﺪ ﲟﺜﻞ ﻓﻌﻠﻬﻤﺎ ﺑﻌﺪﳘﺎ‪ ،‬ﻷﻬﻧﻤﺎ ﻓﻌﻼ ﻣﺎ ﱂ‬
‫ﻳﻔﻌﻠﻪ ﺃﺣﺪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻗﺮﻡ ﺇﺫﺍ ﻋﺪﺕ ﲤﻴﻢ ﻣﻌﹰﺎ ‪ ...‬ﺳﺎﺩﺍﻬﺗﺎ ﻋﺪﻭﻩ ﺑﺎﳋﻨﺼﺮ‬
‫ﺃﻟﺒﺴﻪ ﺍﷲ ﺛﻴﺎﺏ ﺍﻟﻨﺪﻯ ‪ ...‬ﻓﻠﻢ ﺗﻄﻞ ﻋﻨﻪ ﻭﱂ ﺗﻘﺼﺮ‬
‫ﺃﻱ ﺧﻠﻘﺖ ﻟﻪ‪ ،‬ﻭﻗﺮﻳﺐ ﻣﻦ ﺍﻷﻭﻝ ﻗﻮﻟﻪ‪:‬‬
‫ﻗﻮﻣﻲ ﺑﻨﻮ ﻣﺬﺣﺞ ﻣﻦ ﺧﲑ ﺍﻷﻣﻢ ‪ ...‬ﻻ ﻳﺼﻌﺪﻭﻥ ﻗﺪﻣﹰﺎ ﻋﻠﻰ ﻗﺪﻡ‬
‫ﻳﻌﲏ ﺃﻬﻧﻢ ﻳﺘﻘﺪﻣﻮﻥ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ ﻳﻄﺌﻮﻥ ﻋﻠﻰ ﻋﻘﺐ ﺃﺣﺪ‪ ،‬ﻭﻫﺬﺍﻥ ﻓﻌﻼ ﻣﺎ ﱂ ﻳﻌﻄﻪ ﺃﺣﺪ‪ ،‬ﻓﻠﻘﺪ ﺭﺃﻳﺖ ﺃﺑﺎ ﺳﻌﻴﺪ‬
‫ﻭﻗﺪ ﺍﲪﺮ ﻭﺟﻬﻪ‪ ،‬ﻭﺍﺳﺘﺤﻴﺎ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﰒ ﻏﻄﻰ ﺍﺠﻤﻟﻨﻮﻥ ﺭﺃﺳﻪ‪ ،‬ﻭﺧﺮﺝ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻳﺘﺼﺪﺭﻭﻥ ﻭﻳﻐﺮﻭﻥ ﺍﻟﻨﺎﺱ‬
‫ﻣﻦ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﻌﺪ ﺧﺮﻭﺟﻪ‪ :‬ﺍﻃﻠﺒﻮﻩ‪ ،‬ﻓﺈﱐ ﺃﻇﻨﻪ ﺇﺑﻠﻴﺲ‪ ،‬ﻓﻄﻠﺒﻨﺎﻩ ﻓﻠﻢ ﻧﻈﻔﺮ ﺑﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺸﺮﻣﻘﺎﱐ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ ﻣﺜﺮﻳﹰﺎ ﳑﺴﻜﺎﹰ‪ ،‬ﻻ ﻳﻜﺴﺮ ﺭﺃﺱ ﺭﻏﻴﻒ‬
‫ﻼ‪.‬‬
‫ﻟﻪ‪ ،‬ﺇﳕﺎ ﻳﺄﻛﻞ ﻋﻨﺪ ﻣﻦ ﳜﺘﻠﻒ ﺇﻟﻴﻬﻢ‪ ،‬ﻟﻜﻨﻪ ﻛﺎﻥ ﺃﺩﻳﺐ ﺍﻟﻨﻔﺲ‪ ،‬ﻋﺎﻗ ﹰ‬
‫ﺣﻀﺮ ﻳﻮﻣﹰﺎ ﳎﻠﺲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻓﻘﺪﻡ ﺇﻟﻴﻪ ﻃﺒﻖ ﻋﻠﻴﻪ ﻗﺼﺐ ﺍﻟﺴﻜﺮ‪ ،‬ﻭﻗﺪ ﻗﺸﺮ ﻭﻗﻄﻊ ﻛﺎﻟﻠﻘﻢ‪ ،‬ﻓﺄﻣﺮﻩ ﻋﺒﺪ‬
‫ﺍﷲ ﺍﺑﻦ ﻃﺎﻫﺮ ﺃﻥ ﻳﺘﻨﺎﻭﻝ ﻣﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﻥ ﳍﺬﺍ ﻟﻔﺎﻇﺔ ﺗﺮﲡﻊ ﻣﻦ ﺍﻷﻓﻮﺍﻩ‪ ،‬ﻭﺃﻧﺎ ﺃﻛﺮﻩ ﺫﻟﻚ ﰲ ﳎﻠﺲ‬
‫ﺍﻷﻣﲑ‪ - ،‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ‪ :‬ﺗﻨﺎﻭﻝ‪ ،‬ﻓﻠﻴﺲ ﺑﺼﺎﺣﺒﻚ ﻣﻦ ﺍﺣﺘﺸﻤﻚ ﻭﺍﺣﺘﺸﻤﺘﻪ‪ ،‬ﺃﻣﺎ ﺇﻧﻪ ﻟﻮ ﻗﺴﻢ‬
‫ﻋﻘﻠﻚ ﻋﻠﻰ ﻣﺎﺋﺔ ﺭﺟﻞ‪ ،‬ﻟﺼﺎﺭ ﻛﻞ ﺭﺟﻞ ﻣﻨﻬﻢ ﻋﺎﻗﻼﹰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺟﺮﻯ ﺑﲔ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻭﺑﲔ ﺃﰊ ﺩﻟﻒ‬
‫ﰲ ﳎﻠﺴﻪ‪ .‬ﻭﺣﺪﺙ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﻟﻐﻀﺎﺭﻱ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﳜﺘﺎﺭ ﺍﳌﺆﺩﺑﲔ ﻷﻭﻻﺩ ﻗﻮﺍﺩ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻭﻳﺒﲔ ﻣﻘﺪﺍﺭ ﺃﺭﺯﺍﻗﻬﻢ‪ ،‬ﻭﻳﻄﻮﻑ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﺘﻌﻬﺪ ﻣﻦ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻓﺎﺳﺘﻘﺒﻠﻪ ﻳﻮﻣﹰﺎ‬
‫ﰲ ﻣﻴﺪﺍﻥ ﺍﳊﺴﲔ ﺑﻌﺾ ﺃﻭﻟﺌﻚ ﺍﳌﺆﺩﺑﲔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻓﻼﻥ‪ ،‬ﻣﻦ ﺃﻳﻦ ﻭﺟﻬﻚ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﺷﺎﺫﻳﺎﺥ‪ .‬ﻗﺎﻝ ﺯﺩ ﻓﻴﻪ‬
‫ﺃﻟﻔﹰﺎ ﻭﻻﻣﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﻣﻦ ﺷﺎﺫﻳﺎ ﺧﺎﻝ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺍﻟﻠﻬﻢ ﻏﻔﺮﺍﹰ‪ ،‬ﺯﺩﳘﺎ ﰲ ﺃﻭﻝ ﺍﳊﺮﺏ‪ ،‬ﻭﻳﻠﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻟﻒ ﻻﻡ‬
‫ﺷﺎﺫﻳﺎﺥ‪ ،‬ﻓﻘﺎﻝ ﺻﻢ ﺻﺪﺍﻙ‪ ،‬ﻛﻢ ﺭﺯﻗﻚ؟ ﻗﺎﻝ ﺳﺒﻌﲔ ﺩﺭﳘﺎﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺼﺮﻑ ﻭﻳﺒﺪﻝ ﺑﻪ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﺻﺎﻏﺮ ﺻﺪ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳊﺎﻛﻢ ﰲ ﻛﺘﺎﺏ ﻧﻴﺴﺎﺑﻮﺭ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻨﱪﻱ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﰊ ﻳﻘ ﻮﻝ‪ :‬ﳌﺎ ﻗﻠﺪ‬
‫ﺍﳌﺄﻣﻮﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ ﻭﻻﻳﺔ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻧﺎﻭﻟﻪ ﺍﻟﻌﻬﺪ ﺑﻴﺪﻩ ﻗﺎﻝ‪ :‬ﺣﺎﺟﺔ ﻳﺎ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻘﻀﻴﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺴﻌﻔﲏ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﺳﺘﺼﺤﺎﺏ ﺛﻼﺛﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻦ ﻫﻢ؟ ﻗﺎﻝ‪:‬‬
‫ﺍﳊﺴﲔ ﺍﺑﻦ ﺍﻟﻔﻀﻞ ﺍﻟﺒﺠﻠﻲ‪ ،‬ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻘﺮﺷﻲ‪ .‬ﻓﺄﺟﺎﺑﻪ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ‪:‬‬
‫ﻭﻃﺒﻴﺐ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻠﻴﺲ ﰲ ﺧﺮﺍﺳﺎﻥ ﻃﺒﻴﺐ ﺣﺎﺫﻕ‪ .‬ﻗﺎﻝ‪ :‬ﻣﻦ؟ ﻗﺎﻝ‪ :‬ﺃﻳﻮﺏ ﺍﻟﺮﻫﺎﻭﻱ‪ .‬ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ‬
‫ﺍﻟﻌﺒﺎﺱ‪ :‬ﻟﻘﺪ ﺃﺳﻌﻔﻨﺎﻙ ﲟﺎ ﺍﻟﺘﻤﺴﺘﻪ‪ .‬ﻗﻮﺩ ﺃﺧﻠﻴﺖ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺪﻡ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻨﻴﺴﺎﺑﻮﺭ‪،‬‬
‫ﻭﺍﺑﺘﺎﻉ ﻬﺑﺎ ﺩﺍﺭﹰﺍ ﻣﺸﻬﻮﺭﺓ ﺑﺒﺎﺏ ﻏﺰﺭﺓ‪ ،‬ﻓﺒﻘﻲ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻳﻔﱵ‪ ،‬ﺇﱃ ﺃﻥ ﻣﺎﺕ ﰲ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ‬
‫ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﻣﺎﺋﺔ ﺳﻨﺔ ﻭﺃﺭﺑﻊ ﺳﻨﲔ‪ ،‬ﻭﺩﻓﻦ ﰲ ﻣﻘﱪﺓ ﺍﳊﺴﲔ ﺍﺑﻦ ﻣﻌﺎﺫ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺑﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻟﻜﺎﻥ ﻣﻦ ﻋﺠﺎﺋﺒﻬﻢ‪ ،‬ﻳﻌﲏ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻔﻀﻞ‪ .‬ﺫﻛﺮ ﺫﻟﻚ ﻛﻠﻪ ﰲ ﺗﺮﲨﺔ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻔﻀﻞ‪.‬‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺍﻷﺯﻫﺮﻱ ﻣﻦ ﻛﺘﺎﺏ ﻧﻈﻢ ﺍﳉﻤﺎﻥ ﻟﻠﻤﻨﺬﺭﻱ‪ ،‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﳌﻌﻘﻠﻲ ﺍﳌﺰﱐ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ‬
‫ﻼ ﺃﺻﻼﹰ‪ ،‬ﻭﻋﺮﺽ ﻋﻠﻴﻪ ‪ -‬ﻭﺃﻧﺎ ﺃﺣﻀﺮ‬ ‫ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﺃﻋﺮﺽ ﻋﻠﻰ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﺃﺻﻮﻝ ﺍﻟﺸﻌﺮ‪ ،‬ﺃﺻ ﹰ‬
‫‪ -‬ﺷﻌﺮ ﺍﻟﻜﻤﻴﺖ ﰲ ﺍﺠﻤﻟﺎﻟﺲ ﺍﻟﱵ ﻛﺎﻥ ﳛﻀﺮﻫﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺤﻔﻈﺘﻪ ﺑﻌﻀﺮﻩ‪ ،‬ﻭﺣﻔﻈﺖ ﺍﻟﻨﻜﺖ ﺍﻟﱵ ﺃﻓﺎﺩ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺎﻝ‬
‫ﱄ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻳﻮﻣﹰﺎ‪ :‬ﱂ ﺗﻌﺮﺽ ﻋﻠﻲّ ﻓﻴﻤﺎ ﻋﺮﺿﺖ ﺷﻌﺮ ﺍﻟﻜﻤﻴﺖ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻋﺮﺿﻪ ﻋﻠﻴﻚ ﻓﻼﻥ ﻓﺤﻔﻈﺘﻪ‬
‫ﺑﻌﺮﺿﻪ‪ ،‬ﻭﺣﻔﻈﺖ ﻣﺎ ﺃﻓﺪﺕ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﻟﻨﻜﺖ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﺟﻌﻠﺖ ﺃﻧﺸﺪﻩ‪ ،‬ﻭﺃﻋﺮﻓﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻜﺖ‪،‬‬
‫ﻓﻌﺠﺐ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ‪ :‬ﺳﺄﻟﲏ ﺃﺑﻮ ﺩﻟﻒ ﻋﻦ ﺑﻴﺖ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ‪:‬‬
‫ﻛﺒﻜﺮ ﺍﳌﻘﺎﻧﺎﺓ ﺍﻟﺒﻴﺎﺽ ﺑﺼﻔﺮﺓ‬
‫ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﻋﻦ ﺍﻟﺒﻜﺮ‪ ،‬ﻫﻲ ﺍﳌﻘﺎﻧﺎﺓ ﺃﻡ ﻏﲑﻫﺎ؟ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻫﻲ ﻫﻲ‪ :‬ﻗﺎﻝ‪ :‬ﺃﻓﻴﻀﺎﻑ ﺍﻟﺸﻲﺀ ﺇﱃ ﺻﻔﺘﻪ؟ ﻗﻠﺖ‪:‬‬
‫ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﻳﻦ؟ ﻗﻠﺖ‪ :‬ﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ " :‬ﻭﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ " ﻓﺄﺿﺎﻑ ﺍﻟﺪﺍﺭ ﺇﱃ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻫﻲ ﻫﻲ ﺑﻌﻴﻨﻬﺎ‪،‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺃﺧﺮﻯ‪ " :‬ﻭﻟﻠﺪﺍﺭ ﺍﻵﺧﺮﺓ " ﻗﺎﻝ‪ :‬ﺃﺭﻳﺪ ﺃﺷﻔﻰ ﻣﻦ ﻫﺬﺍ؟ ﻓﺄﻧﺸﺪﺗﻪ ﳉﺮﻳﺮ‪:‬‬
‫ﻳﺎ ﺿﺐ ﺇﻥ ﻫﻮﻯ ﺍﻟﻘﻴﻮﻥ ﺃﺿﻠﻜﻢ ‪ ...‬ﻛﻀﻼﻝ ﺷﻴﻌﺔ ﺃﻋﻮﺭ ﺍﻟﺪﺟﺎﻝ‬
 ‫ﺃﲪﺪ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﻭﺗﻨﺪ‬

‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﺪﻳﻨﻮﺭﻱ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺍﻟﺒﺼﺮﻳﲔ ﻭﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﻭﺃﻛﺜﺮ ﺃﺧﺬﻩ ﻋﻦ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ .‬ﻭﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﺎﹰ‪،‬‬
‫ﻣﻬﻨﺪﺳﹰﺎ ﻣﻨﺠﻤﹰﺎ ﺣﺎﺳﺒﺎﹰ‪ ،‬ﺭﺍﻭﻳﺔ ﺛﻘﺔ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻭﳛﻜﻴﻪ‪ .‬ﻣﺎﺕ ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪،‬‬
‫ﻭﺟﺪﺕ ﺫﻟﻚ ﻋﻠﻰ ﻇﻬﺮ ﻛﺘﺎﺏ ﺍﻟﻨﺒﺎﺕ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻭﺟﺪﺕ ﰲ ﻛﺘﺎﺏ ﻋﺘﻴﻖ‪ :‬ﻣﺎﺕ ﺃﲪﺪ ﺑﻦ ﺩﺍﻭﺩ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‬
‫ﺍﻟﺪﻳﻨﻮﺭﻱ‪ .‬ﻗﺒﻞ ﺳﻨﺔ ﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﰒ ﻭﺟﺪﺕ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﲞﻂ ﺍﺑﻦ ﺍﳌﺴﺒﺢ‪ ،‬ﺑﻜﺘﺎﺏ ﺍﻟﻨﺒﺎﺕ‪ ،‬ﻣﻦ‬
‫ﺗﺼﻨﻴﻒ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﺗﻮﰲ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﲪﺪ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﺪﻳﻨﻮﺭﻱ‪ ،‬ﻟﻴﻠﺔ ﺍﻻﺛﻨﲔ‪ ،‬ﻷﺭﺑﻊ ﺑﻘﲔ ﻣﻦ ﲨﺎﺩﻯ ﺍﻷﻭﱃ‪ ،‬ﺳﻨﺔ‬
‫ﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻭﺟﺪﺕ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﻓﻴﺎﺕ‪ ،‬ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﺑﻦ ﺑﻨﺖ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ‬
‫ﳏﻤﺪ ﺍﻟﻔﺮﻳﺎﰊ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻣﺎﺕ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﲪﺪ ﺑﻦ ﺩﺍﻭﺩ‪ ،‬ﺑﻦ ﻭﺗﻨﺪ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﻨﺒﺎﺕ‪ ،‬ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ‬
‫ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﻛﺘﺎﺏ ﺗﻘﺮﻳﻆ ﺍﳉﺎﺣﻆ‪ :‬ﻭﻣﻦ ﺧﻄﻪ ﺍﻟﺬﻱ ﻻ ﺃﺭﺗﺎﺏ ﻓﻴﻪ ﻧﻘﻠﺖ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﰊ ﳏﻤﺪ‬
‫ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﻳﻌﲏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﻮﺩ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻋﺪﺩ ﺃﺻﺤﺎﺏ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺫﻛﺮ‪ ،‬ﻗﺪ‬
‫ﺍﺧﺘﻠﻔﺖ ﺃﺻﺤﺎﺑﻨﺎ ﰲ ﳎﻠﺲ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﰲ ﺑﻼﻏﺔ ﺍﳉﺎﺣﻆ‪ ،‬ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﺻﺎﺣﺐ ﺍﻟﻨﺒﺎﺕ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﺮﺿﺎ‬
‫ﲝﻜﻤﻚ‪ ،‬ﻓﻤﺎ ﻗﻮﻟﻚ؟ ﻓﻘﺎﻝ ﺃﻧﺎ ﺃﺣﻘﺮ ﻧﻔﺴﻲ ﻋﻦ ﺍﳊﻜﻢ ﳍﻤﺎ ﻭﻋﻠﻴﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻﺑﺪ ﻣﻦ ﻗﻮﻝ‪ .‬ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ‬
‫ﺃﻛﺜﺮ ﻧﺪﺍﺭﺓ‪ ،‬ﻭﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺃﻛﺜﺮ ﺣﻼﻭﺓ‪ ،‬ﻭﻣﻌﺎﱐ ﺃﰊ ﻋﺜﻤﺎﻥ ﻻﺋﻄﺔ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﺳﻬﻠﺔ ﰲ ﺍﻟﺴﻤﻊ‪ ،‬ﻭﻟﻔﻆ ﺃﰊ ﺣﻨﻴﻔﺔ‬
‫ﺃﻋﺬﺏ ﻭﺃﻏﺮﺏ‪ ،‬ﻭﺃﺩﺧﻞ ﰲ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﺏ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﺍﻟﺬﻱ ﺃﻗﻮﻝ ﻭﺃﻋﺘﻘﺪ ﻭﺁﺧﺬ ﺑﻪ‪ ،‬ﻭﺃﺳﻨﻬﻢ ﻋﻠﻴﻪ‪،‬‬
‫ﺃﱐ ﱂ ﺃﺟﺪ ﰲ ﲨﻴﻊ ﻣﻦ ﺗﻘﺪﻡ ﻭﺗﺄﺧﺮ ﺛﻼﺛﺔ‪ :‬ﻟﻮ ﺍﺟﺘﻤﻊ ﺍﻟﺜﻘﻼﻥ ﻋﻠﻰ ﺗﻘﺮﻳﻈﻬﻢ‪ ،‬ﻭﻣﺪﺣﻬﻢ‪ ،‬ﻭﻧﺸﺮ ﻓﻀﺎﺋﻠﻬﻢ‪ ،‬ﰲ‬
‫ﺃﺧﻼﻗﻬﻢ ﻭﻋﻠﻤﻬﻢ‪ ،‬ﻭﻣﺼﻨﻔﺎﻬﺗﻢ ﻭﺭﺳﺎﺋﻠﻬﻢ‪ ،‬ﻣﺪﻯ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺃﻥ ﻳﺄﺫﻥ ﺍﷲ ﺑﺰﻭﺍﳍﺎ‪ ،‬ﳌﺎ ﺑﻠﻐﻮﺍ ﺁﺧﺮ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﺃﺣﺪﻫﻢ‪ :‬ﻫﺬﺍ ﺍﻟﺸﻴﺦ‪ ،‬ﺍﻟﺬﻱ ﺃﻧﺸﺄﻧﺎ ﻟﻪ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺑﺴﺒﺒﻪ ﺟﺸﻤﻨﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻔﺔ‪ ،‬ﺃﻋﲏ ﺃﺑﺎ‬
‫ﻋﺜﻤﺎﻥ‪ ،‬ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﲪﺪ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﺪﻳﻨﻮﺭﻱ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﻧﻮﺍﺩﺭ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﲨﻊ ﺑﲔ ﺣﻜﻤﺔ‬
‫ﺍﻟﻔﻼﺳﻔﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻟﻪ ﰲ ﻛﻞ ﻓﻦ ﺳﺎﻕ ﻭﻗﺪﻡ‪ ،‬ﻭﺭﻭﺍﺀ ﻭﺣﻜﻢ‪ ،‬ﻭﻫﺬﺍ ﻛﻼﻣﻪ ﰲ ﺍﻷﻧﻮﺍﺀ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺣﻆ‬
‫ﻭﺍﻓﺮ ﻣﻦ ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻔﻠﻚ‪ ،‬ﻓﺄﻣﺎ ﻛﺘﺎﺑﻪ ﰲ ﺍﻟﻨﺒﺎﺕ ﻓﻜﻼﻣﻪ ﻓﻴﻪ‪ ،‬ﰲ ﻋﺮﻭﺽ ﻛﻼﻡ ﺁﺑﺪﻱ ﺑﺪﻭﻱ‪،‬‬
‫ﻭﻋﻠﻰ ﻃﺒﺎﻉ ﺃﻓﺼﺢ ﻋﺮﰊ‪ ،‬ﻭﻟﻘﺪ ﻗﻴﻞ ﱄ‪ :‬ﺇﻥ ﻟﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻳﺒﻠﻎ ﺛﻼﺛﺔ ﻋﺸﺮ ﳎﻠﺪﺍﹰ‪ ،‬ﻣﺎ ﺭﺃﻳﺘﻪ‪ ،‬ﻭﺇﻧﻪ ﻣﺎ ﺳﺒﻖ‬
‫ﺇﱃ ﺫﻟﻚ ﺍﻟﻨﻤﻂ‪ ،‬ﻫﺬﺍ ﻣﻊ ﻭﺭﻋﻪ ﻭﺯﻫﺪﻩ‪ ،‬ﻭﺟﻼﻟﺔ ﻗﺪﺭﻩ‪ ،‬ﻭﻗﺪ ﻭﻗﻒ ﺍﳌﻮﻓﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺳﺄﻟﻪ ﻭﲢﻔﻰ ﺑﻪ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺃﺑﻮ ﺯﻳﺪ ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﺘﻘﺪﻡ ﻟﻪ ﺷﺒﻴﻪ ﰲ ﺍﻷﻋﺼﺮ ﺍﻷﻭﻝ‪ ،‬ﻭﻻ ﻳﻈﻦ ﺃﻧﻪ ﻳﻮﺟﺪ ﻟﻪ ﻧﻈﲑ ﰲ‬
‫ﻣﺴﺘﺄﻧﻒ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻣﻦ ﺗﺼﻔﺢ ﻛﻼﻣﻪ ﰲ ﻛﺘﺎﺏ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ﺃﺧﻼﻕ ﺍﻷﻣﻢ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ﻧﻈﻢ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺴﲑ‪ ،‬ﻭﰲ ﺭﺳﺎﺋﻠﻪ ﺇﱃ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﺟﻮﺍﺑﻪ ﻋﻤﺎ ﻳﺴﺄﻝ ﻋﻨﻪ‪ ،‬ﻭﻳﺒﺪﻩ ﺑﻪ‪ ،‬ﻋﻠﻢ ﺃﻧﻪ ﲝﺮ‬
‫ﺍﻟﺒﺤﻮﺭ‪ ،‬ﻭﺃﻧﻪ ﻋﺎﱂ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻣﺎ ﺭﺋﻲ ﰲ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻦ ﲨﻊ ﺑﲔ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺳﻮﺍﻩ‪ ،‬ﻭﺇﻥ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﻟﻜﺜﲑ‪،‬‬
‫ﻭﻟﻮ ﺗﻨﺎﺻﺮﺕ ﺇﻟﻴﻨﺎ ﺃﺧﺒﺎﺭﳘﺎ‪ ،‬ﻟﻜﻨﺎ ﳓﺐ ﺃﻥ ﻧﻔﺮﺩ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺗﻘﺮﻳﻈﹰﺎ ﻣﻘﺼﻮﺭﹰﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺘﺎﺑﹰﺎ ﻣﻨﺴﻮﺑﹰﺎ ﺇﻟﻴﻪ‪،‬‬
‫ﻛﻤﺎ ﻓﻌﻠﺖ ﺑﺄﰊ ﻋﺜﻤﺎﻥ‪.‬‬
‫ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﺑﻦ ﻓﺮﺟﺔ‪ :‬ﺍﳌﺴﻤﻰ ﺑﺎﻟﻔﺘﺢ‪ ،‬ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﺘﺢ‪ ،‬ﰲ ﺗﻔﺴﲑ ﻗﻮﻝ ﺍﳌﺘﻨﱯ‪:‬‬
 ‫ﻓﺪﻉ ﻋﻨﻚ ﺗﺸﺒﻴﻬﻲ ﲟﺎ ﻭﻛﺄﻧﻪ ‪ ...‬ﻓﻤﺎ ﺃﺣﺪ ﻓﻮﻗﻲ ﻭﻣﺎ ﺃﺣﺪ ﻣﺜﻠﻲ‬
‫ﻭﻗﺎﻝ ﻓﻴﻪ‪ :‬ﻣﺎ ﱂ ﻳﺮﺿﻪ ﺍﺑﻦ ﻓﺮﺟﺔ‪ ،‬ﻭﻧﺴﺒﻪ ﺇﱃ ﺃﻧﻪ ﺳﺄﻝ ﻋﻨﻪ ﺃﺑﺎ ﺍﻟﻄﻴﺐ‪ ،‬ﻓﺄﺟﺎﺏ ﻬﺑﺬﺍ ﺍﳉﻮﺍﺏ‪ ،‬ﻓﺄﻭﺭﺩ ﺍﺑﻦ ﻓﺮﺟﺔ‬
‫ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ‪ :‬ﺯﻋﻤﻮﺍ ﺃﻥ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ ﻭﺭﺩ ﺍﻟﺪﻳﻨﻮﺭ ﺯﺍﺋﺮﹰﺍ ﻟﻌﻴﺴﻰ ﺍﺑﻦ ﻣﺎﻫﺎﻥ‪ ،‬ﻓﺄﻭﻝ ﻣﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﻭﻗﻀﻰ‬
‫ﺳﻼﻣﻪ‪ ،‬ﻗﺎﻝ ﻟﻪ ﻋﻴﺴﻰ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻣﺎ ﺍﻟﺸﺎﺓ ﺍﳌﺜﻤﺔ‪ ،‬ﺍﻟﱵ ﻬﻧﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺃﻛﻞ ﳊﻤﻬﺎ؟‬
‫ﻓﻘﺎﻝ ﻫﻲ ﺍﻟﺸﺎﺓ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﻠﱭ‪ ،‬ﻣﺜﻞ ﺍﻟﻠﺠﺒﺔ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﻣﻦ ﺷﺎﻫﺪ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻗﻮﻝ ﺍﻟﺮﺍﺟﺰ‪:‬‬
‫ﱂ ﻳﺒﻖ ﻣﻦ ﺁﻝ ﺍﳊﻤﻴﺪ ﻧﺴﻤﻪ ‪ ...‬ﺇﻻ ﻋﻨﻴﺰ ﳉﺒﺔ ﳎﺜﻤ ْﻪ‬

‫ﻓﺈﺫﺍ ﺑﺎﳊﺎﺟﺐ ﻳﺴﺘﺄﺫﻥ ﻷﰊ ﺣﻨﻴﻔﺔ ﺍﻟﺪﻳﻨﻮﺭﻱ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻣﺎ ﺍﻟﺸﺎﺓ ﺍﺠﻤﻟﺜﻤﺔ‪ ،‬ﺍﻟﱵ ﻬﻧﻴﻨﺎ ﻋﻦ‬
‫ﺃﻛﻞ ﳊﻤﻬﺎ؟ ﻓﻘﺎﻝ‪ :‬ﻫﻲ ﺍﻟﱵ ﺟﺜﻤﺖ ﻋﻠﻰ ﺭﻛﺒﻬﺎ ﻭﺫﲝﺖ ﻣﻦ ﺧﻠﻒ ﻗﻔﺎﻫﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﺗﻘﻮﻝ؟ ﻭﻫﺬﺍ ﺷﻴﺦ‬
‫ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻳﻌﲏ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ ﻳﻘﻮﻝ‪ :‬ﻫﻲ ﻣﺜﻞ ﺍﻟﻠﺠﺒﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﻠﱭ‪ ،‬ﻭﺃﻧﺸﺪﻩ ﺍﻟﺒﻴﺘﲔ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪:‬‬
‫ﺃﳝﺎﻥ ﺍﻟﺒﻴﻌﺔ ﺗﻠﺰﻡ ﺃﺑﺎ ﺣﻨﻴﻔﺔ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﲰﻌﻪ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺃﻭ ﻗﺮﺃﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺒﻴﺘﺎﻥ ﺇﻻ ﻟﺴﺎﻋﺘﻬﻤﺎ‬
‫ﻫﺬﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺻﺪﻕ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﺈﻧﲏ ﺃﻧﻔﺖ ﺃﻥ ﺃﺭﺩ ﻋﻠﻴﻚ ﻣﻦ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺫﻛﺮﻱ ﻣﺎ ﻗﺪ ﺷﺎﻉ‪ ،‬ﻓﺄﻭﻝ ﻣﺎ‬
‫ﺗﺴﺄﻟﲏ ﻋﻨﻪ ﻻ ﺃﻋﺮﻓﻪ‪ ،‬ﻓﺎﺳﺘﺤﺴﻦ ﻣﻨﻪ ﻫﺬﺍ ﺍﻹﻗﺮﺍﺭ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺒﻬﺖ ﻗﺎﻝ ﺍﺑﻦ ﻓﺮﺟﺔ‪ :‬ﻭﺃﻧﺎ ﺃﺣﻠﻒ ﺑﺎﷲ ﺍﻟﻌﻠﻲ‪ ،‬ﺇﻥ‬
‫ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻗﻂ ﺳﺌﻞ ﻋﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺄﺟﺎﺏ ﻫﺬﺍ ﺍﳉﻮﺍﺏ‪ ،‬ﺍﻟﺬﻱ ﺣﻜﺎﻩ ﺍﺑﻦ ﺟﲏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺇﻻ ﻣﺘﺰﻳﺪﹰﺍ‬
‫ﻼ ﻓﻴﻤﺎ ﻳﺪﻋﻴﻪ‪ - ،‬ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﻏﻔﺮ ﻟﻪ ‪ -‬ﻓﺎﳉﻬﻞ ﻭﺍﻹﻗﺮﺍﺭ ﺑﻪ ﺃﺣﺴﻦ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‬ ‫ﻣﺒﻄ ﹰ‬
‫ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﺼﻨﻔﺔ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺒﺎﻩ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﻳﻠﺤﻦ ﻓﻴﻪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﺤﺚ ﰲ ﺣﺴﺎﺏ ﺍﳍﻨﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﱪ ﻭﺍﳌﻘﺎﺑﻠﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻠﺪﺍﻥ ﻛﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺒﺎﺕ‪ ،‬ﱂ‬
‫ﻳﺼﻨﻒ ﰲ ﻣﻌﻨﺎﻩ ﻣﺜﻠﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﻟﻐﺰﺓ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻊ ﻭﺍﻟﺘﻔﺮﻳﻖ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻄﻮﺍﻝ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﻛﺘﺎﺏ ﻧﻮﺍﺩﺭ ﺍﳉﱪ‪ ،‬ﻛﺘﺎﺏ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﺒﻠﺔ ﻭﺍﻟﺰﻭﺍﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻜﺴﻮﻑ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ‬
‫ﺣﻴﺎﻥ‪ :‬ﻭﻟﻪ ﻛﺘﺎﺏ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺭﺷﻴﻖ ﺍﻷﻧﺪﻟﺴﻲ‬

‫ﺍﻟﻜﺎﺗﺐ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮﻩ ﻣﻦ ﻣﻮﺍﱄ ﺑﲏ ﺷﻬﻴﺪ‪ ،‬ﻭﻧﺸﺄ ﻫﻮ ﲟﺮﺳﻴﺔ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺇﱃ‬
‫ﻗﺮﻃﺒﺔ‪ ،‬ﻭﻃﻠﺐ ﺍﻷﺩﺏ ﻭﺑﺮﺯ ﻓﻴﻪ‪ ،‬ﻭﺑﺴﻖ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻣﻊ ﺣﺴﻦ ﺍﳋﻂ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﻬﻧﺎﻳﺘﻪ‪ ،‬ﻭﺗﻘﺪﻡ ﻓﻴﻬﻤﺎ‬
‫ﻭﺷﺎﺭﻙ ﰲ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻣﺎﻝ ﺇﱃ ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﺑﻠﻎ ﻣﻦ ﺭﻳﺎﺳﺔ ﺍﻟﺪﻧﻴﺎ ﺃﺑﻠﻎ ﻣﻨﺰﻟﺔ‪ ،‬ﻭﻗﺪﻣﻪ ﺍﻷﻣﲑ ﺍﳌﻮﻓﻖ ﺃﺑﻮ‬
‫ﺍﳉﻴﺶ ﳎﺎﻫﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺎﻣﺮﻱ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﰲ ﺩﻭﻟﺘﻪ‪ ،‬ﻷﺳﺒﺎﺏ ﺃﻛﺪﺕ ﻟﻪ ﺫﻟﻚ ﻋﻨﺪﻩ‪ ،‬ﻣﻦ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺜﻘﺔ‪،‬‬
‫ﻭﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺼﺤﺒﺔ ﰲ ﺍﻟﻨﺸﺄﺓ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﻈﺮ ﰲ ﺃﻣﻮﺭ ﺍﳉﻬﺔ ﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻬﺎ ﻧﻈﺮ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﻳﺸﺘﻐﻞ‬
‫ﺑﺎﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﳚﻤﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﻳﺆﺛﺮﻫﻢ‪ ،‬ﻭﻳﺼﻠﺢ ﺍﻷﻣﻮﺭ ﺟﻬﺪﻩ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﻨﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﻳﺎﺳﺔ ﻣﻦ‬
‫ﳚﺮﻱ ﳎﺮﺍﻩ‪ ،‬ﻣﻦ ﻫﻴﺒﺔ ﻣﻔﺮﻃﺔ‪ ،‬ﻭﺗﻮﺍﺿﻊ ﻭﺣﻠﻢ ﻋﺮﻑ ﺑﻪ‪ ،‬ﻣﻊ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻣﺎﺕ ﺑﻌﺪ ﺍﻷﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻋﻦ ﺳﻦ‬
‫ﻋﺎﻟﻴﺔ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺭﺳﺎﺋﻞ ﳎﻤﻮﻋﺔ ﻣﺘﺪﺍﻭﻟﺔ‪ ،‬ﻣﻨﻬﺎ ﺭﺳﺎﻟﺔ ﺇﱃ ﺃﰊ ﻋﻤﺮﺍﻥ ﻣﻮﺳﻰ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺃﰊ ﺣﺎﺝ ﳒﺢ‬
‫ﺍﻟﻔﺎﺳﻲ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻓﻘﻴﻬﻲ ﺍﻟﻘﲑﻭﺍﻥ ﰲ ﺍﻹﺻﻼﺡ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻛﺘﺎﺏ ﻋﻠﻰ ﺗﺮﺍﺟﻢ ﻛﺘﺎﺏ ﺍﻟﺼﺤﻴﺢ‬
‫ﻟﻠﺒﺨﺎﺭﻱ‪ ،‬ﻭﻣﻌﺎﱐ ﻣﺎ ﺃﺷﻜﻞ ﻣﻨﻪ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺘﻪ ﻏﲑ ﻣﺮﺓ ﺇﺫﺍ ﻏﻀﺐ ﰲ ﳎﻠﺲ ﺍﳊﻜﻢ ﺃﻃﺮﻕ ﰒ ﻗﺎﻡ‪ ،‬ﻭﱂ ﻳﺘﻜﻠﻢ ﺑﲔ‬
‫ﺍﺛﻨﲔ‪ ،‬ﻓﻈﻨﻨﺘﻪ ﻛﺎﻥ ﻳﺬﻫﺐ ﺇﱃ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻻ ﳛﻜﻢ ﺣﺎﻛﻢ ﺑﲔ‬
‫ﺍﺛﻨﲔ ﻭﻫﻮ ﻏﻀﺒﺎﻥ " ﻭﻇﻨﻨﺖ ﺃﻥ ﻗﻴﺎﻣﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ ﺷﻲﺀ ﻣﺎ ﺳﺒﻖ ﺇﻟﻴﻪ‪ ،‬ﺣﱴ ﺭﺃﻳﺖ ﺑﻌﺾ ﺍﳌﺼﻨﻔﲔ ﺍﻟﻘﺪﻣﺎﺀ ﻗﺪ‬
‫ﺣﻜﻰ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺣﺒﻴﺐ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﻏﻀﱯ ﰲ ﻧﻌﻠﻲ‪ ،‬ﺇﺫﺍ ﲰﻌﺖ ﻣﺎ ﺃﻛﺮﻩ ﺃﺧﺬﻬﺗﻤﺎ ﻭﻣﻀﻴﺖ‪.‬‬

‫ﺃ؛ﻣﺪ ﺑﻦ ﺭﺿﻮﺍﻥ ﺃﺑﻮ ﺍﳊﺴﻦ‬

‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺃﻇﻨﻪ ﳑﻦ ﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺯﻫﲑ ﺃﺑﻮ ﺧﻴﺜﻤﺔ‬

‫ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ‪ ،‬ﺯﻫﲑ ﺑﻦ ﺣﺮﺏ‪ ،‬ﺍﺑﻦ ﺷﺪﺍﺩ‪ ،‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺻﻞ‪ ،‬ﲰﻊ ﺃﺑﺎ ﻧﻌﻴﻢ ﺍﻟﻔﻀﻞ ﺍﺑﻦ‬
‫ﺩﻛﲔ‪ ،‬ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺃﺧﺬ ﻋﻠﻢ ﺍﻟﻨﺴﺐ ﻋﻦ ﻣﺼﻌﺐ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﺑﲑﻱ‪ ،‬ﻭﺃﻳﺎﻡ ﺍﻟﻨﺎﺱ‬
‫ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﺍﳌﺪﺍﺋﲏ‪ ،‬ﻭﺍﻷﺩﺏ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ﺍﳉﻤﺤﻲ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﰲ‬
‫ﺧﻼﻓﺔ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻋﻦ ﺃﺭﺑﻊ ﻭﺗﺴﻌﲔ ﺳﻨﺔ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﻛﻠﻪ ﺍﳋﻄﻴﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﻱ‬
‫ﺃﺣﺴﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻛﺜﺮ ﻓﺎﺋﺪﺗﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻻ ﺃﻋﺮﻑ ﺃﻏﺰﺭ ﻓﻮﺍﺋﺪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﺃﲪﺪ ﺑﻦ ﺧﻴﺜﻤﺔ‪،‬‬
‫ﻭﻛﺎﻥ ﻻ ﻳﺮﻭﻳﻪ ﺇﻻ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‪ ،‬ﻓﺴﻤﻌﻪ ﻣﻨﻪ ﺍﻟﺸﻴﻮﺥ ﺍﻷﻛﺎﺑﺮ‪ ،‬ﻛﺄﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻐﻮﻱ ﻭﳓﻮﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﺳﺘﻌﺎﺭ ﺃﺑﻮ‬
‫ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺮﺍﺝ ﻣﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ ﺷﻴﺌﹶﺎ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻋﻠﻲ‬
‫ﳝﲔ ﺃﻥ ﻻ ﺃﺧﺬﺕ ﻬﺑﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻭﻋﻠﻲ ﻋﺰﳝﺔ ﺃﻥ ﻻ ﺃﻛﺘﺐ ﺇﻻ ﻣﺎ ﺍﺷﺘﻬﻴﻪ ﻓﺮﺩﻩ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﳛﺪﺙ ﰲ ﺗﺎﺭﳜﻪ ﻋﻨﻪ ﲝﺮﻑ‪ ،‬ﻭﺃﻧﺸﺪ ﺍﳋﻄﻴﺐ ﻻﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﺍﻫﺘﺠﺎﺭﻙ ﻣﻦ ﻬﺗﻮﺍﻩ ﺗﺴﻼﻩ ‪ ...‬ﻓﻘﺪ ﻫﺠﺮﺕ ﻓﻤﺎ ﱄ ﻟﺴﺖ ﺃﺳﻼﻩ‬

‫ﻣﻦ ﻛﺎﻥ ﱂ ﻳﺮ ﰲ ﻫﺬﺍ ﺍﳍﻮﻯ ﺃﺛﺮﹰﺍ ‪ ...‬ﻓﻠﻴﻠﻘﲏ ﻟﲑﻯ ﺁﺛﺎﺭ ﺑﻠﻮﺍﻩ‬

‫ﻣﻦ ﻳﻠﻘﲏ ﻳﻠﻖ ﻣﺮﻫﻮﻧﹰﺎ ﺑﺼﺒﻮﺗﻪ ‪ ...‬ﻣﺘﻴﻤﹰﺎ ﻻ ﻳﻔﻚ ﺍﻟﺪﻫﺮ ﻗﻴﺪﺍﻩ‬
‫ﻣﺘﻴﻢ ﺷﻔﻪ ﺑﺎﳊﺐ ﻣﺎﻟﻜﻪ ‪ ...‬ﻭﻟﻮ ﻳﺸﺎﺀ ﺍﻟﺬﻱ ﺃﺩﻭﺍﻩ ﺩﺍﻭﺍﻩ‬
‫ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ ﻛﺒﲑ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﺍﻟﺴﻤﺎﻉ‪.‬‬
‫ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﺮﻏﺎﱐ‪ :‬ﺃﻧﻪ ﻣﺎﺕ ﺳﻨﺔ ﺳﺒﻊ ﻭﺗﺴﻌﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﰲ ﺁﺧﺮ ﺷﻮﺍﻝ ﻣﺎﺕ ﺍﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ ﺻﺎﺣﺐ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻣﻦ ﺳﻜﺘﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺄﺧﺒﺎﺭ ﺍﻟﻨﺎﺱ ﻭﺃﻳﺎﻣﻬﻢ‪ ،‬ﻭﻟﻪ ﻣﺬﻫﺐ‪ ،‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻨﺴﺒﻮﻧﻪ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻘﺪﺭ‪،‬‬
‫ﻭﻛﺎﻥ ﳐﺘﺼﹰﺎ ﺑﻌﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺳﻌﺪ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻜﺎﺗﺐ‬

‫ﺫﻛﺮﻩ ﲪﺰﺓ ﰲ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﻧﺪﺏ ﰲ ﺃﻳﺎﻡ ﺍﻟﻘﺎﻫﺮ ﺑﺎﷲ ﺇﱃ ﻋﻤﻞ ﺍﳋﺮﺍﺝ ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻓﻮﺭﺩ‬
‫ﺃﺻﺒﻬﺎﻥ ﻏﺮﺓ ﲨﺎﺩﻯ ﺍﻷﻭﱃ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻋﺰﻝ ﻋﻨﻬﺎ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺭﺳﺘﻢ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‪ ،‬ﰒ ﻗﺪﻡ ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﺳﻌﺪ ﻣﻦ ﻓﺎﺭﺱ ﻣﺘﻘﻠﺪﹰﺍ ﻟﺘﺪﺑﲑ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻋﻤﻞ ﺍﳋﺮﺍﺝ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺍﻷﻣﲑ‬
‫ﻋﻠﻲ ﺍﺑﻦ ﺑﻮﻳﻪ‪ ،‬ﻳﻌﲏ ﻋﻤﺎﺩ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰒ ﺻﺮﻑ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ‬
‫ﻭﻋﺸﺮﻳﻦ‪ .‬ﻗﺎﻝ‪ :‬ﰒ ﺭﺩ ﺟﺒﺎﻳﺔ ﺍﳋﺮﺍﺝ ﰲ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﺇﱃ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺳﻌﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻗﺎﻝ ﰒ ﺇﻥ ﺃﺑﺎ‬
‫ﺍﳊﺴﲔ ﻋﺰﻝ ﰲ ﺷﻮﺍﻝ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‪ ،‬ﱂ ﻳﺬﻛﺮﻩ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻋﺪ ﻓﻀﻼﺀ ﺃﺻﺒﻬﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﰒ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺃﺑﻮ ﻣﺴﻠﻢ ﳏﻤﺪ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﻐﻨﻴﻨﺎ ﺑﺸﻬﺮﺓ ﻫﺬﻳﻦ ﻭﺑﻌﺪ ﺻﻮﻬﺗﻤﺎ ﰲ ﻛﻮﺭ‬
‫ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ‪ ،‬ﻭﻋﻨﺪ ﻛﺘﺎﺏ ﺍﳊﻀﺮﺓ‪ ،‬ﻭﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺰﻣﺎﻥ ﻋﻠﻰ ﻓﻀﻠﻬﻤﺎ ﻋﻦ ﻭﺻﻔﻬﻤﺎ‪ ،‬ﻭﻋﺎﻣﺔ ﺍﻟﺮﺳﺎﺋﻞ‬
‫ﳍﻤﺎ‪ ،‬ﰒ ﺫﻛﺮﻩ ﰲ ﺍﳌﺼﻨﻔﲔ ﻓﻘﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﱂ ﻳﺴﺒﻖ ﺇﱃ ﻣﺜﻠﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﺁﺧﺮ‬
‫ﰲ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﲰﺎﻩ ﻓﻘﺮ ﺍﻟﺒﻠﻐﺎﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳊﻠﻲ ﻭﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳍﺠﺎﺀ‪ ،‬ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ‬
‫ﻋﺘﻴﻖ‪.‬‬
‫ﺣﺪﺛﲏ ﺷﻴﺦ ﻛﺒﲑ ﻗﺎﻝ‪ :‬ﺗﻨﺒﺄ ﰲ ﻣﺪﻳﻨﺔ ﺃﺻﺒﻬﺎﻥ ﺭﺟﻞ ﰲ ﺯﻣﻦ ﺃﰊ ﺍﳊﺴﲔ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻓﺄﰐ ﺑﻪ‪ ،‬ﻭﺃﺣﻀﺮ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﺍﻟﻌﻈﻤﺎﺀ ﻭﺍﻟﻜﱪﺍﺀ ﻛﻠﻬﻢ ﻓﻘﻴﻞ ﻟﻪ ﻣﻦ ﺃﻧﺖ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻧﱯ ﻣﺮﺳﻞ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻭﻳﻠﻚ‪ :‬ﺇﻥ ﻟﻜﻞ ﻧﱯ ﺁﻳﺔ‪ ،‬ﻓﻤﺎ‬
‫ﺁﻳﺘﻚ ﻭﺣﺠﺘﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻣﻌﻲ ﻣﻦ ﺍﳊﺠﺞ ﱂ ﻳﻜﻦ ﻷﺣﺪ ﻗﺒﻠﻲ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﻇﻬﺮﻫﺎ‪ :‬ﻓﻘﺎﻝ‪:‬‬
‫ﻣﻦ ﻛﺎﻥ ﻣﻨﻜﻢ ﻟﻪ ﺯﻭﺟﺔ ﺣﺴﻨﺎﺀ‪ ،‬ﺃﻭ ﺑﻨﺖ ﲨﻴﻠﺔ‪ ،‬ﺃﻭ ﺃﺧﺖ ﺻﺒﻴﺤﺔ‪ ،‬ﻓﻠﻴﺤﻀﺮﻫﺎ ﺇﱄ ﺃﺣﺒﻠﻬﺎ ﺑﺎﺑﻦ ﰲ ﺳﺎﻋﺔ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﺳﻌﺪ‪ :‬ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﺷﻬﺪ ﺃﻧﻚ ﺭﺳﻮﻝ‪ ،‬ﻭﺃﻋﻔﲏ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ‪ :‬ﻧﺴﺎﺀ ﻣﺎ‬
‫ﻋﻨﺪﻧﺎ‪ :‬ﻭﻟﻜﻦ ﻋﻨﺪﻱ ﻋﻨﺰ ﺣﺴﻨﺎﺀ‪ ،‬ﻓﺄﺣﺒﻠﻬﺎ ﱄ‪ :‬ﻓﻘﺎﻡ ﳝﻀﻲ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﺇﱃ ﺃﻳﻦ؟ ﻗﺎﻝ ﺃﻣﻀﻲ ﺇﱃ ﺟﱪﺍﺋﻴﻞ ﻭﺃﻋﺮﻓﻪ‬
‫ﺃﻥ ﻫﺆﻻﺀ ﻳﺮﻳﺪﻭﻥ ﺗﻴﺴﺎﹰ‪ ،‬ﻭﻻ ﺣﺎﺟﺔ ﻬﺑﻢ ﺇﱃ ﻧﱯ‪ ،‬ﻓﻀﺤﻜﻮﺍ ﻣﻨﻪ ﻭﺃﻃﻠﻘﻮﻩ ﻭﺃﻧﺸﺪ ﻟﻺﺻﺒﻬﺎﱐ ﺃﰊ ﺍﳊﺴﲔ ﻫﺬﺍ‬
‫ﺃﺷﻌﺎﺭﹰﺍ ﻣﻨﻬﺎ ﰲ ﺟﻮﺍﺏ ﻣﻌﻤﻰ‪:‬‬
‫ﺭﻣﺎﱐ ﺃﺥ ﺃﺻﻔﻲ ﻟﻪ ﺍﻟﻮﺩ ﺟﺎﻫﺪﹰﺍ ‪ ...‬ﻭﻣﻦ ﻳﺘﻄﻮﻉ ﺑﺎﳌﻮﺩﺓ ﳛﻤﺪ‬
‫ﺑﺪﺍﻫﺒﺔ ﺗﻌﻴﻲ ﻋﻠﻰ ﻛﻞ ﻋﺎﱂ ‪ ...‬ﺑﻮﺟﻪ ﺍﳌﻌﻤﻰ ﺑﺎﻟﺼﻮﺍﺏ ﻣﺆﻳﺪ‬
‫ﻭﲪﻞ ﺳﺮﺏ ﺍﻟﻮﺣﺶ ﻭﺍﻟﻄﲑ ﺳﺮﻩ ‪ ...‬ﻭﺃﺭﺳﻠﻬﺎ ﺗﻜﺮﺍ ﺑﺒﻴﺪﺍﺀ ﻗﺮﺩﺩ‬
‫ﻓﺎﻬﻧﻀﺖ ﻗﻠﱯ ﻭﻫﻮ ﰲ ﻧﻔﺲ ﺟﺎﺭﺡ ‪ ...‬ﻭﻣﻦ ﻳﻐﺪ ﻳﻮﻣﹰﺎ ﺑﺎﳉﻮﺍﺭﺡ ﻳﺼﻄﺪ‬
‫ﻓﺤﺎﺵ ﱄ ﺍﻟﺼﻨﻔﲔ ﻣﻦ ﺑﲔ ﺃﺭﻧﺐ ‪ ...‬ﻳﻘﻮﺩ ﺍﻟﻮﺣﻮﺵ ﻃﺎﺋﻌﺎﺕ ﻭﻫﺪﻫﺪ‬
‫ﻳﺴﻮﻕ ﻟﻨﺎ ﺃﺳﺮﺍﺏ ﻃﲑ ﺗﺘﺎﺑﻌﺖ ‪ ...‬ﻋﻠﻰ ﻧﺴﻖ ﻣﺜﻞ ﺍﳉﻤﺎﻥ ﺍﳌﻨﻀﺪ‬
‫ﻭﻣﺰﻗﺘﻬﺎ ﺑﺎﻟﺰﺟﺮ ﺣﱴ ﲢﻮﻟﺖ ‪ ...‬ﻭﻋﺎﺩﺕ ﻋﺒﺎﺩﻳﺪﹰﺍ ﺑﺸﻤﻞ ﻣﺒﺪﺩ‬
‫ﻭﺭﺍﻭﺿﺘﻬﺎ ﺑﺎﻟﻔﻜﺮ ﺣﱴ ﺗﺬﻟﻠﺖ ‪ ...‬ﻓﻤﻦ ﻣﺴﻤﺢ ﻃﻮﻋﹰﺎ ﻭﻣﻦ ﻣﺘﺠﻠﺪ‬
‫ﻓﺄﺧﺮﺟﺖ ﺍﻟﺴﺮ ﺍﳋﻔﻲ ﻭﺃﻧﺸﺪﺕ ‪ ...‬ﻗﺮﻳﺾ ﺭﻫﲔ ﺑﺎﻟﺼﺒﺎﺑﺔ ﺫﻱ ﺩﺩ‬
‫ﻭﺇﱐ ﻭﺇﻳﺎﻫﺎ ﻟﻜﺎﳋﻤﺮ ﻭﺍﻟﻔﱴ ‪ ...‬ﻣﱴ ﻳﺴﺘﻄﻊ ﻣﻨﻬﺎ ﺍﻟﺰﻳﺎﺩﺓ ﻳﺰﺩﺩ‬
‫ﻭﻟﻪ ﰲ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻌﻤﻴﺪ‪:‬‬
‫ﺍﻟﺒﲔ ﺃﻓﺮﺩﱐ ﺑﺎﳍﻢ ﻭﺍﻟﻜﻤﺪ ‪ ...‬ﻭﺍﻟﺒﲔ ﺟﺪﺩ ﺣﺮ ﺍﻟﺜﻜﻞ ﰲ ﻛﺒﺪﻱ‬
 ‫ﻓﺎﺭﻗﺖ ﻣﻦ ﺻﺎﺭ ﱄ ﻣﻦ ﻭﺍﺣﺪﻱ ﻋﻮﺿﹰﺎ ‪ ...‬ﻳﺎ ﺭﺏ ﻻ ﲡﻌﻠﻨﻬﺎ ﻓﺮﻗﺔ ﺍﻷﺑﺪ‬
‫ﺃﻣﺴﻚ ﺣﺸﺎﺷﺔ ﻧﻔﺴﻲ ﺃﻥ ﻳﻄﻴﻒ ﻬﺑﺎ ‪ ...‬ﻛﻴﺪ ﻣﻦ ﺍﻟﺪﻫﺮ ﺑﻌﺪ ﺍﻟﻔﻘﺪ ﻟﻠﻮﻟﺪ‬
‫ﻻ ﰲ ﺍﳊﻴﺎﺓ ﻓﺈﱐ ﻏﲑ ﻣﻐﺘﺒﻂ ‪ ...‬ﺑﺎﻟﻌﻴﺶ ﺑﻌﺪ ﺍﻧﻘﺼﺎﻑ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﻀﺪ‬
‫ﺑﻞ ﺍﺑﻖ ﱄ ﺍﳋﻠﻒ ﺍﳌﺄﻣﻮﻝ ﺣﻴﻄﺘﻪ ‪ ...‬ﻋﻠﻰ ﻋﻴﺎﻝ ﻭﺃﻃﻔﺎﻝ ﺫﻭﻱ ﻋﺪﺩ‬
‫ﻣﻦ ﺃﻥ ﻳﺮﻭﺍ ﺿﻴﻌﺔ ﰲ ﻋﺮﺻﺔ ﺍﻟﺒﻠﺪ ‪ ...‬ﻭﺃﻥ ﻳﺮﻭﺍ ﻬﻧﺰﺓ ﰲ ﻛﻒ ﻣﻀﻄﻬﺪ‬

‫ﺭﰊ ﺭﺟﺎﺋﻲ ﻭﺣﺴﺐ ﺍﳌﺮﺀ ﻣﻌﺘﻤﺪﹰﺍ ‪ ...‬ﳒﻞ ﺍﻟﻌﻤﻴﺪ ﻭﺻﻨﻊ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺼﻤﺪ‬
‫ﻭﻟﻪ ﺇﱃ ﺃﰊ ﺍﳊﺴﲔ ﺑﻦ ﻟﺮﺓ‪ ،‬ﰲ ﳑﻠﻮﻙ ﻟﻪ ﺃﺳﻮﺩ ﻛﺎﻥ ﺗﺒﻨﺎﻩ‪:‬‬
‫ﺣﺬﺭ ﻓﺪﻳﺘﻚ ﺑﺸﺮﻯ ﻣﻦ ﺗﱪﺯﻩ ‪ ...‬ﺇﱐ ﺃﺧﺎﻑ ﻋﻠﻴﻪ ﻟﻔﻌﺔ ﺍﻟﻌﲔ‬
‫ﺇﺫﺍ ﺑﺪﺕ ﻟﻚ ﻣﻨﻪ ﻃﺮﺓ ﺳﺒﻠﺖ ‪ ...‬ﻋﻠﻰ ﺍﳉﺒﲔ ﻭﲢﺮﻳﻒ ﻛﻨﻮﻧﲔ‬
‫ﺣﺴﺒﺖ ﺑﺪﺭﹰﺍ ﺑﺪﺍ ﲤﺎ ﻓﺄﻛﻠﻔﻪ ‪ ...‬ﻏﻤﺎﻣﺔ ﻧﺸﺮﺕ ﰲ ﺍﻷﺭﺽ ﺛﻮﺑﲔ‬
‫ﻛﺄﳕﺎ ﺧﻂ ﰲ ﺃﺻﺪﺍﻏﻪ ﻗﻠﻢ ‪ ...‬ﺑﺎﳊﱪ ﺧﻄﲔ ﺟﺎﺀﺍ ﳓﻮ ﻗﻮﺳﲔ‬
‫ﻟﻜﻦ ﺫﻟﻚ ﻣﻨﻪ ﻏﲑ ﺩﺍﻓﻌﻪ ‪ ...‬ﻋﻦ ﺍﻟﻘﺒﻮﻝ ﻭﻋﻦ ﺑﻌﺪ ﻣﻦ ﺍﻟﺸﲔ‬
‫ﻭﻫﺬﻩ ﻗﻄﻌﺔ ﺷﻌﺮ ﻷﰊ ﺍﳊﺴﲔ ﺑﻦ ﺳﻌﺪ ﻋﻠﻰ ﺃﺭﺑﻊ ﻗﻮﺍﻑ ﻛﻠﻤﺎ ﺃﻓﺮﺩﺕ ﻗﺎﻓﻴﺔ ﻛﺎﻥ ﺷﻌﺮﹰﺍ ﺑﺮﺃﺳﻪ ﺇﱃ ﺁﺧﺮ‬
‫ﺍﻷﺑﻴﺎﺕ‪.‬‬
‫ﻭﺑﻠﺪﺓ ﻗﻄﻌﺘﻬﺎ ﺑﻀﺎﻣﺮ ‪ ...‬ﺧﻔﻴﺪﺩ ﻋﲑﺍﻧﺔ ﺭﻛﻮﺏ‬
‫ﻭﻟﻴﻠﺔ ﺳﻬﺮﻬﺗﺎ ﻟﺰﺍﺋﺮ ‪ ...‬ﻭﻣﺴﻌﺪ ﻣﻮﺍﺻﻞ ﺣﺒﻴﺐ‬
‫ﻭﻗﻴﻨﺔ ﻭﺻﻠﺘﻬﺎ ﺑﻄﺎﻫﺮ ‪ ...‬ﻣﺴﻮﺩ ﺗﺮﺏ ﺍﻟﻌﻼ ﳒﻴﺐ‬
‫ﺇﺫﺍ ﻏﻮﺕ ﺃﺭﺷﺪﻬﺗﺎ ﲞﺎﻃﺮ ‪ ...‬ﻣﺴﺪﺩ ﻭﻫﺎﺟﺲ ﻣﺼﻴﺐ‬
‫ﻭﻗﻬﻮﺓ ﺑﺎﻛﺮﻬﺗﺎ ﻟﻔﺎﺟﺮ ‪ ...‬ﺫﻱ ﻋﺘﺪ‪ ،‬ﰲ ﺩﻳﻨﻪ ﻭﺭﻭﺏ‬
‫ﺳﻮﺭﻬﺗﺎ ﻛﺴﺮﻬﺗﺎ ﲟﺎﻃﺮ ‪ ...‬ﻣﱪﺩ ﻣﻦ ﲨﺔ ﺍﻟﻘﻠﻴﺐ‬
‫ﻭﺣﺮﺏ ﺧﺼﻢ ﲞﺘﻬﺎ ﺑﻜﺎﺋﺮ ‪ ...‬ﺫﻱ ﻋﺪﺩ ﰲ ﻗﻮﻣﻪ ﻣﻬﻴﺐ‬
‫ﻣﻌﻮﺩﹰﺍ ﺑﻞ ﺳﻔﺘﻬﺎ ﺑﺒﺎﺗﺮ ‪ ...‬ﻣﻬﻨﺪ ﻳﻔﺮﻱ ﺍﻟﻄﻠﻰ ﺭﺳﻮﺏ‬
‫ﻭﻛﻢ ﺣﻈﻮﻅ ﻧﻠﺘﻬﺎ ﻣﻦ ﻗﺎﺩﺭ ‪ ...‬ﳑﺠﺪ ﺑﺼﻨﻌﺔ ﺍﻟﻘﺮﻳﺐ‬
‫ﻛﺎﻓﻴﺔ ﺇﺫ ﺷﻜﺮﻬﺗﺎ ﰲ ﺳﺎﻣﺮ ‪ ...‬ﻭﻣﺸﻬﺪ ﻟﻠﻤﻠﻚ ﺍﻟﺮﻗﻴﺐ‬

‫ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺪﻣﺸﻘﻲ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻧﺰﻝ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺣﺪﺙ ﻋﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ ﺑﺎﳌﻮﻓﻘﻴﺎﺕ ﻭﻏﲑﻫﺎ ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﺆﺩﺏ ﻭﻟﺪ‬
‫ﺍﳌﻌﺘﺰ‪ ،‬ﻭﺍﺧﺘﺺ ﺑﻌﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﻌﺘﺰ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﻔﺎﺭ ﻭﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﺻﺪﻭﻗﺎﹰ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺖ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﺫﻛﺮﻩ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻷﻧﺒﺎﺭﻱ‪ :‬ﺣﺪﺛﲏ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻛﻨﺖ ﺃﺅﺩﺏ ﺃﻭﻻﺩ ﺍﳌﻌﺘﺰ‪ ،‬ﻓﺘﺤﻤﻞ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺟﺎﺑﺮ ﺍﻟﺒﻼﺫﺭﻱ ﻋﻠﻰ ﻗﺒﻴﺤﺔ ﺃﻡ ﺍﳌﻌﺘﺰ ﺑﻘﻮﻡ ﺳﺄﻟﻮﻫﺎ ﺃﻥ ﺗﺄﺫﻥ‬
‫ﻟﻪ ﰲ ﺃﻥ ﻳﺪﺧﻞ ﺇﱃ ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﻭﻗﺘﹰﺎ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﺄﺟﺎﺑﺖ ﺃﻭ ﻛﺎﺩﺕ ﲡﻴﺐ‪ ،‬ﻓﻠﻤﺎ ﺍﺗﺼﻞ ﺍﳋﱪ ﰊ ﺟﻠﺴﺖ ﰲ ﻣﻨﺰﱄ‬
‫ﻏﻀﺒﺎﻥ ﻣﻔﻜﺮﹰﺍ ﳌﺎ ﺑﻠﻐﲏ ﻋﻨﻬﺎ‪ ،‬ﻓﻜﺘﺐ ﺇﱄ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﻌﺘﺰ‪ ،‬ﻭﻟﻪ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ‪.‬‬
‫ﺃﺻﺒﺤﺖ ﻳﺎ ﺍﺑﻦ ﺳﻌﻴﺪ ﺣﺰﺕ ﻣﻜﺮﻣﺔ ‪ ...‬ﻋﻨﻬﺎ ﻳﻘﺼﺮ ﻣﻦ ﳛﻔﻰ ﻭﻳﻨﺘﻌﻞ‬
‫ﺳﺮﺑﻠﺘﲏ ﺣﻜﻤﺔ ﻗﺪ ﻫﺬﺑﺖ ﺷﻴﻤﻲ ‪ ...‬ﻭﺃﺟﺠﺖ ﻏﺮﺏ ﺫﻫﲏ ﻓﻬﻮ ﻣﺸﺘﻌﻞ‬
‫ﺃﻛﻮﻥ ﺇﻥ ﺷﺌﺖ ﻗﺴﺎ ﰲ ﺧﻄﺎﺑﺘﻪ ‪ ...‬ﺃﻭ ﺣﺎﺭﺛﹰﺎ ﻭﻫﻮ ﻳﻮﻡ ﺍﻟﻔﺨﺮ ﻣﺮﲡﻞ‬
‫ﻭﺇﻥ ﺃﺷﺄ ﻓﻜﺰﻳﺪ ﰲ ﻓﺮﺍﺋﻀﻪ ‪ ...‬ﺃﻭ ﻣﺜﻞ ﻧﻌﻤﺎﻥ ﻣﺎ ﺿﺎﻗﺖ ﰊ ﺍﳊﻴﻞ‬
‫ﺃﻭ ﺍﳋﻠﻴﻞ ﻋﺮﻭﺿﻴﹰﺎ ﺃﺧﺎ ﻓﻄﻦ ‪ ...‬ﺃﻭ ﺍﻟﻜﺴﺎﺋﻲ ﳓﻮﻳﹰﺎ ﻟﻪ ﻋﻠﻞ‬
‫ﺗﻐﻠﻲ ﺑﺪﺍﻫﺔ ﺫﻫﲏ ﰲ ﻣﺮﻛﺒﻬﺎ ‪ ...‬ﻛﻤﺜﻞ ﻣﺎ ﻋﺮﻓﺖ ﺁﺑﺎﺋﻲ ﺍﻷﻭﻝ‬
‫ﻭﰲ ﻓﻤﻲ ﺻﺎﺭﻡ ﻣﺎ ﺳﻠﻪ ﺃﺣﺪ ‪ ...‬ﻣﻦ ﻏﻤﺪﻩ ﻓﺪﺭﻯ ﻣﺎ ﺍﻟﻌﻴﺶ ﻭﺍﳉﺬﻝ‬
‫ﻋﻘﺒﺎﻙ ﺷﻜﺮ ﻃﻮﻳﻞ ﻻ ﻧﻔﺎﺩ ﻟﻪ ‪ ...‬ﺗﺒﻘﻰ ﻣﻌﺎﳌﻪ ﻣﺎ ﺃﻃﺖ ﺍﻹﺑﻞ‬
‫ﻗﺲ‪ :‬ﻫﻮ ﺍﺑﻦ ﺳﺎﻋﺪﺓ ﺍﻹﻳﺎﺩﻱ‪ ،‬ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﺣﻠﺰﺓ‪ ،‬ﻛﺎﻥ ﺍﺭﲡﻞ ﻗﺼﻴﺪﺓ ﺁﺫﻧﺘﻨﺎ ﺑﺒﻴﻨﻬﺎ‪ ،‬ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﺍﻟﻨﻌﻤﺎﻥ‪ :‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺮﺃﻱ ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺣﺪﺙ ﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﻛﺘﺐ ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﺇﱃ ﺃﲪﺪ ﺑﻦ‬
‫ﺳﻌﻴﺪ ﺍﻟﺪﻣﺸﻘﻲ ﻭﺍﺑﹰﺎ ﻋﻦ ﻛﺘﺎﺏ ﺍﺳﺘﺰﺍﺩﻩ ﻓﻴﻪ‪ :‬ﻗﻴﺪ ﻧﻌﻤﱵ ﻋﻨﺪﻙ ﲟﺜﻞ ﻣﺎ ﻛﻨﺖ ﺍﺳﺘﺪﻋﻴﺘﻬﺎ ﺑﻪ‪ ،‬ﻭﺫﺏ ﻋﻨﻬﺎ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﻈﻦ‪ ،‬ﻭﺍﺳﺘﺪﻡ ﻣﺎ ﲢﺐ ﻣﲏ‪ ،‬ﲟﺎ ﺃﺣﺐ ﻣﻨﻚ‪.‬‬
‫ﻭﻛﺘﺐ ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﺇﱃ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺟﻮﺍﺑﹰﺎ ﻋﻦ ﺍﻋﺘﺬﺍﺭ ﻛﺎﻥ ﻣﻦ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﰲ ﺷﻲﺀ ﺑﻠﻎ ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﻋﻨﻪ‪ :‬ﻭﺍﷲ ﻻ‬
‫ﻗﺎﺑﻞ ﺇﺣﺴﺎﻧﻚ ﻣﲏ ﻛﻔﺮ‪ ،‬ﻭﻻ ﺗﺒﻊ ﺇﺣﺴﺎﱐ ﺇﻟﻴﻚ ﻣﻦ ﻓﻠﻚ ﻣﲏ ﻳﺪ ﻻ ﺃﻗﺒﻀﻬﺎ ﻋﻦ ﻧﻔﻌﻚ‪ ،‬ﻭﺃﺧﺮﻯ ﻻ ﺃﺑﺴﻄﻬﺎ ﺇﱃ‬
‫ﻇﻠﻤﻚ‪ ،‬ﻣﺎ ﻳﺴﺨﻄﲏ ﻓﺈﱐ ﺃﺻﻮﻥ ﻭﺟﻬﻚ ﻋﻦ ﺫﻝ ﺍﻻﻋﺘﺬﺍﺭ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺷﺎﻫﲔ‬

‫ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺷﺎﻫﲔ ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﺭﺑﻴﻌﺔ‪ :‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﻣﺎ ﻗﺎﻟﺘﻪ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻛﺜﺮ ﰲ ﺃﻓﻮﺍﻩ ﺍﻟﻌﺎﻣﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺰﻡ‬

‫ﺍﻟﺼﺪﰲ ﺍﻷﻧﺪﻟﺴﻲ ﺍﳌﻨﺘﺠﻴﻠﻲ‪ ،‬ﺃﺑﻮ ﻋﻤﺮ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻓﻘﺎﻝ‪ :‬ﲰﻊ ﺑﺎﻷﻧﺪﻟﺲ ﲨﺎﻋﺔ ﻣﻨﻬﻢ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‬
‫ﺍﻟﺰﺭﺍﺩ‪ ،‬ﻭﺫﻛﺮﻩ ﻏﲑﻩ‪ ،‬ﻭﺭﺣﻞ ﻓﺴﻤﻊ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﳌﺼﺮﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ‬
‫ﺃﰊ ﻋﺠﻴﻨﺔ‪ ،‬ﻭﻏﲑﳘﺎ ﻭﺃﻟﻒ ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻛﺒﲑﺍﹰ‪ ،‬ﲨﻊ ﻓﻴﻪ ﲨﻴﻊ ﻣﺎ ﺃﻣﻜﻨﻪ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻨﺎﺱ ﰲ ﺃﻫﻞ‬
‫ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﺘﺠﺮﻳﺢ ﲰﻌﻪ ﻣﻨﻪ ﺧﻠﻒ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﺟﻌﻔﺮ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻷﺷﺒﻴﻠﻲ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ‬
‫ﺍﳊﺰﺍﺯ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻭﻳﻘﺎﻝ ﺇﻧﻪ ﱂ ﻳﻜﻤﻞ ﲰﺎﻋﻪ ﺇﻻ ﳍﻤﺎ‪ ،‬ﻭﻣﺎﺕ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺼﺪﰲ ﺳﻨﺔ ﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪،‬‬
‫ﻛﻞ ﻫﺬﺍ ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﻤﻴﺪﻱ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻣﻦ ﻭﻟﺪ ﺟﻌﻔﺮ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﻣﻦ ﺃﻫﻞ ﻗﺮﻃﺒﺔ‪ ،‬ﻭﻳﻜﲎ ﺃﺑﺎ‬
‫ﻋﻤﺮﻭ‪ ،‬ﻋﲏ ﺑﺎﻵﺛﺎﺭ ﻭﺍﻟﺴﻨﻦ‪ ،‬ﻭﲨﻊ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﺑﺎﻷﻧﺪﻟﺲ‪ ،‬ﻣﻨﻬﻢ ﺃﲪﺪ ﺑﻦ ﺛﻮﺍﺑﺔ‪،‬‬
‫ﻭﺃﺳﻠﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻃﺒﻘﺘﻬﻢ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﺍﳌﺸﺮﻕ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ ﻣﻊ ﺃﲪﺪ ﺍﺑﻦ ﻋﺒﺎﺩﺓ ﺍﺭﻋﻴﲏ‪،‬‬
‫ﻓﺴﻤﻊ ﲟﻜﺔ ﻣﻦ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﻌﻘﺒﻠﻲ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﳌﻨﺬﺭ ﺻﺎﺣﺐ ﺍﻹﺷﺮﺍﻕ‪ ،‬ﻭﺍﻟﺪﻳﺒﻠﻲ ﺃﰊ ﺟﻌﻔﺮ‪ ،‬ﳏﻤﺪ ﺑﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺃﰊ ﺳﻌﻴﺪ ﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﲰﻊ ﲟﺼﺮ ﻋﻠﻰ ﲨﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ‬
‫ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﺑﺎﻟﻘﲑﻭﺍﻥ ﻣﻦ ﺃﲪﺪ ﺑﻦ ﻧﺼﺮ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻠﺒﺎﺩ‪ ،‬ﰒ ﺍﻧﺼﺮﻑ ﺇﱃ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻓﺼﻨﻒ ﺗﺎﺭﳜﹰﺎ ﰲ‬
‫ﺍﶈﺪﺛﲔ‪ ،‬ﺑﻠﻎ ﻓﻴﻪ ﺍﻟﻐﺎﻳﺔ ﻗﺮﺉ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﺰﻝ ﳛﺪﺙ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﻟﻴﻠﺔ ﺍﳋﻤﻴﺲ ﻟﺘﺴﻊ ﺑﻘﲔ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‬
‫ﺳﻨﺔ ﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﳋﻤﺲ ﺧﻠﻮﻥ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻄﻮﺳﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬

‫ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﻭﺍﺳﻢ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻔﻀﻞ ﺑﻦ‬
‫ﻼ ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ ﰲ ﺻﻔﺮ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ‬ ‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﳌﻬﺎﺟﺮ‪ ،‬ﺑﻦ ﺳﻨﺎﻥ ﺑﻦ ﺣﻜﻴﻢ‪ ،‬ﻭﻛﺎﻥ ﻓﺎﺿ ﹰ‬
‫ﻭﺛﻼﲦﺎﺋﺔ ﻋﻦ ﺛﻼﺙ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺷﺎﺫﺍﻥ‪ :‬ﻗﺎﻝ ﺍﻟﻄﻮﺳﻲ ﻭﻟﺪﺕ ﺳﻨﺔ ﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ‬
‫ﺣﻔﺺ ﺍﺑﻦ ﺷﺎﻫﲔ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻹﺻﺒﻬﺎﱐ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﺍﷲ ﺍﳌﺮﺯﺑﺎﱐ ﻭﻛﺎﻥ ﺻﺪﻭﻗﹰﺎ‪.‬‬
‫ﺣﺪﺙ ﺍﺑﻦ ﻃﺎﻫﺮ ﺍﳌﺒﺎﺷﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﻌﺮﻭﻑ ﺑﻘﻨﻴﻨﺔ ﲰﻌﺖ ﺍﳋﻀﺮ ﺑﻦ ﺩﺍﻭﺩ ﲟﻜﺔ ﻳﻘﻮﻝ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﺳﻠﻴﻤﺎﻥ‬
‫ﺍﺑﻦ ﺩﺍﻭﺩ ﺍﻟﻄﻮﺳﻲ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﱪﻳﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺰﺑﲑ ﻗﺪ ﻓﺮﻍ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻨﺴﺐ‪ ،‬ﻓﺄﻫﺪﻯ ﺇﻟﻴﻪ ﺍﻟﻄﻮﺳﻲ ﻫﺪﺍﻳﺎ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻓﺄﻫﺪﻯ ﺇﻟﻴﻪ ﺍﻟﺰﺑﲑ ﻛﺘﺎﺏ ﺍﻟﻨﺴﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺳﻠﻴﻤﺎﻥ‪ :‬ﺃﺣﺐ ﺃﻥ ﺗﻘﺮﺃﻩ ﻋﻠﻲ‪ ،‬ﻓﻘﺮﺃﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﲰﻊ ﺍﺑﻨﻪ ﺃﲪﺪ‬
‫ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻣﻊ ﺃﺑﻴﻪ ﲨﻴﻊ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺮﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺷﺎﺫﺍﻥ‪ ،‬ﻭﺃﺑﻮ ﺣﻔﺺ ﺑﻦ ﺷﺎﻫﲔ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﳌﺮﺯﺑﺎﱐ ﻭﺍﳌﺨﻠﺺ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫﺐ‬

‫ﺍﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺃﺑﻮﻩ ﺃﺑﻮ ﺃﻳﻮﺏ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫﺐ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﻋﻤﻪ ﺍﳊﺴﻦ ﺑﻦ ﻭﻫﺐ ﻣﻌﺮﻭﻓﺎﻥ‬
‫ﻣﺸﻬﻮﺭﺍﻥ‪ ،‬ﻣﺬﻛﻮﺭﺍﻥ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﺴﺘﻘﺼﻰ ﰲ ﺗﺮﲨﺔ ﺍﳊﺴﻦ ﺑﻦ ﻭﻫﺐ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ‬
‫ﻼ‬
‫ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﰲ ﻛﺘﺎﺏ ﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ ﰲ ﺳﻨﺔ ﲬﺲ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻫﺬﺍ ﺑﺎﺭﻋﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻧﺎﻇﻤﹰﺎ ﻧﺎﺛﺮﺍﹰ‪ ،‬ﻗﺪ ﺗﻘﻠﺪ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻧﻈﺮ ﻟﻠﺴﻠﻄﺎﻥ ﰲ ﺟﺒﺎﻳﺔ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺃﺧﻮﻩ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﺍﻟﻘﺎﺳﻢ ﺑﻦ‬
‫ﻋﺒﻴﺪ ﺍﷲ ﻭﺯﻳﺮ ﺍﳌﻌﺘﻀﺪ ﻭﺍﳌﻜﺘﻔﻲ‪ ،‬ﻭﻷﲪﺪ ﻣﻦ ﺍﻟﺘﺼﻨﻴﻔﺎﺕ‪ :‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ‪ ،‬ﻭﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺭﺳﺎﺋﻠﻪ‪.‬‬
‫ﺣﺪﺙ ﻻﺻﻮﱄ ﻗﺎﻝ‪ :‬ﻭﺟﺪﺕ ﲞﻂ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺃﲪﺪ ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺳﺄﻝ ﺻﺪﻳﻘﹰﺎ ﻟﻪ ﺣﺎﺟﺔ ﻓﻠﻢ ﻳﻘﻀﻬﺎ ﻟﻪ‬
‫ﻓﻘﺎﻝ‪:‬‬
‫ﻗﻞ ﱄ ﻧﻌﻢ ﻣﺮﺓ ﺇﱐ ﺃﺳﺮ ﻬﺑﺎ ‪ ...‬ﻭﺇﻥ ﻋﺪﺍﱐ ﻣﺎ ﺃﺭﺟﻮﻩ ﻣﻦ ﻧﻌﻢ‬
‫ﻓﻘﺪ ﺗﻌﻮﺩﺕ ﻻ ﺣﱴ ﻛﺄﻧﻚ ﻻ ‪ ...‬ﺗﻌﺪ ﻗﻮﻟﻚ ﻻ ﺇﻻ ﻣﻦ ﺍﻟﻜﺮﻡ‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺍﻟﻄﺎﻟﻘﺎﱐ‪ :‬ﻛﻨﺎ ﻋﻨﺪ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻰ ﺷﺮﺏ‪ ،‬ﻭﻣﻌﻨﺎ ﺭﺟﻞ ﻣﻦ ﺍﳍﺎﴰﻴﲔ ﻭﺭﺟﻞ ﻣﻦ ﺍﻟﺪﻫﺎﻗﲔ‪،‬‬
 ‫ﻓﻌﺮﺑﺪ ﺍﳍﺎﴰﻲ ﻋﻠﻲ ﺍﻟﺪﻫﻘﺎﻥ‪ ،‬ﻓﺄﻧﺸﺪ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪:‬‬
‫ﺇﺫﺍ ﺑﺪﺃ ﺍﻟﺼﺪﻳﻖ ﺑﻴﻮﻡ ﺳﻮﺀ ‪ ...‬ﺷﻔﻜﻦ ﻣﻨﻪ ﻵﺧﺮ ﺫﺍ ﺍﺭﺗﻘﺎﺏ‬

‫ﻭﺃﻣﺮ ﺑﺈﺧﺮﺍﺝ ﺍﳍﺎﴰﻲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﲣﺮﺟﲏ ﻭﺗﺪﻉ ﻧﺒﻄﻴﺎﹰ؟ ﻓﻘﺎﻝ‪ ،‬ﻧﻌﻢ‪ :‬ﺭﺃﺱ ﻛﻠﺐ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺫﻧﺐ ﺃﺳﺪ‪،‬‬
‫ﻭﺣﺪﺙ ﻋﻦ ﺍﳊﺴﲔ ﺑﻦ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫﺐ‪ .‬ﻭﳓﻦ ﻋﻠﻰ ﺷﺮﺍﺏ‪ ،‬ﻓﻮﺍﻓﺘﻪ ﺭﻗﻌﺔ‬
‫ﻓﻴﻬﺎ ﺃﺑﻴﺎﺕ ﻣﺪﺡ‪ ،‬ﻓﻜﺘﺐ ﺍﳉﻮﺍﺏ ﻓﻨﺴﺨﺘﻪ‪ ،‬ﻭﱂ ﺃﻧﺴﺦ ﺍﻟﺮﻗﻌﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺟﻮﺍﺑﻪ‪ :‬ﻭﺻﻠﺖ ﺭﻗﻌﺘﻚ ‪-‬‬
‫ﲎ ﺑﻌﺪ ﻓﻘﺮ‪ ،‬ﻭﻇﻔﺮ ﺑﻌﺪ ﺻﱪ‪ ،‬ﺃﻟﻔﺎﻇﻬﺎ ﺩﺭ ﻣﺸﻮﻑ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺟﻮﻫﺮ‬‫ﺃﻋﺰﻙ ﺍﷲ ‪ -‬ﻓﻜﺎﻧﺖ ﻛﻮﺻﻞ ﺑﻌﺪ ﻫﺠﺮ‪ ،‬ﻭﻏ ً‬
‫ﻣﺮﺻﻮﻑ‪ ،‬ﻭﻗﺪ ﺍﺻﻄﺤﺒﺎ ﺃﺣﺴﻦ ﺻﺤﺒﺔ‪ ،‬ﻭﺗﺄﻟﻔﺎ ﺃﻗﺮﺏ ﺃﻟﻔﺔ‪ ،‬ﻻ ﲤﺠﻬﺎ ﺍﻵﺫﺍﻥ‪ ،‬ﻭﻻ ﺗﺘﻌﺐ ﻬﺑﺎ ﺍﻷﺫﻫﺎﻥ‪ ،‬ﻭﻗﺮﺃﺕ‬
‫ﰲ ﺁﺧﺮﻫﺎ ﻣﻦ ﺍﻟﺸﻌﺮ ﻣﺎ ﱂ ﺃﻣﻠﻚ ﻧﻔﺴﻲ ﺃﻥ ﻛﺘﺒﺖ ﳉﻼﻟﺘﻪ ﻋﻨﺪﻱ‪ ،‬ﻭﺣﺴﻦ ﻣﻮﻗﻌﻪ ﻣﻦ ﻧﻔﺴﻲ‪ ،‬ﲟﺎ ﻻ ﺃﻗﻮﻡ ﺑﻪ ﻣﻊ‬
‫ﲢﻴﻒ ﺍﻟﺼﻬﺒﺎﺀ ﻟﱯ‪ ،‬ﻭﺷﺮﻬﺑﺎ ﻣﻦ ﻋﻘﻠﻲ‪ ،‬ﻣﻘﺪﺍﺭ ﺷﺮﰊ‪ ،‬ﻭﻟﻜﲏ ﻭﺍﺛﻖ ﻣﻨﻚ ﺑﻄﻲ ﺳﻴﺌﱵ ﻭﻧﺸﺮ ﺣﺴﻨﱵ‪:‬‬
‫ﻧﻔﺴﻲ ﻓﺪﺍﺅﻙ ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ‪ ...‬ﻭﺍﰱ ﻛﺘﺎﺑﻚ ﺑﻌﺪ ﻃﻮﻝ ﺍﻟﻴﺎ‬
‫ﻭﺍﰱ ﻭﻛﻨﺖ ﺑﻮﺣﺸﱵ ﻣﺘﻔﺮﺩﹰﺍ ‪ ...‬ﻓﺄﺻﺎﺭﱐ ﻟﻠﺠﻤﻊ ﻭﺍﻹﻳﻨﺎﺱ‬
‫ﻭﻗﺮﺃﺕ ﺷﻌﺮﻙ ﻓﺎﺳﺘﻄﻠﺖ ﳊﺴﻨﻪ ‪ ...‬ﻓﺨﺮﹰﺍ ﻋﻠﻰ ﺍﳋﻠﺼﺎﺀ ﻭﺍﳉﻼﺱ‬
‫ﻋﺎﻳﻨﺖ ﻣﻨﻪ ﻋﻴﻮﻥ ﻭﺷﻲ ﺳﺪﻳﺖ ‪ ...‬ﺑﺒﺪﺍﺋﻊ ﰲ ﺟﺎﻧﺐ ﺍﻟﻘﺮﻃﺎﺱ‬
‫ﻓﺎﻗﺖ ﺩﻗﺎﺋﻘﻪ ﻭﺟﻞ ﳊﺴﻨﻪ ‪ ...‬ﻋﻦ ﺃﻥ ﳛﺪ ﺑﻔﻄﻨﺔ ﻭﻗﻴﺎﺱ‬
‫ﺷﻌﺮ ﻛﺠﺮﻱ ﺍﳌﺎﺀ ﳜﺮﺝ ﻟﻔﻈﻪ ‪ ...‬ﻣﻦ ﺣﺴﻦ ﻃﺒﻌﻚ ﳐﺮﺝ ﺍﻷﻧﻔﺎﺱ‬
‫ﻟﻮ ﻛﺎﻥ ﺷﻌﺮ ﺍﻟﻨﺎﺱ ﺟﺴﻤﹰﺎ ﱂ ﻳﻜﻦ ‪ ...‬ﻟﻜﻤﺎﻟﻪ ﺇﻻ ﻣﻜﺎﻥ ﺍﻟﺮﺍﺱ‬
‫ﻭﻛﺎﻥ ﻷﲪﺪ ﺧﺎﺩﻡ ﻳﻘﺎﻝ ﻟﻪ ﻋﺮﺍﻡ‪ ،‬ﻭﻳﻜﲎ ﺃﺑﺎ ﺍﳊﺴﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﻳﻬﻮﺍﻩ ﺟﺪﺍﹰ‪ ،‬ﻓﺨﺮﺝ ﻣﺮﺓ ﺇﱃ ﺍﻟﻜﻮﻓﺔ ﺑﺴﺒﺐ ﺭﺯﻗﻪ‬
‫ﻣﻊ ﺇﺳﺤﻖ ﺑﻦ ﻋﻤﺮﺍﻥ‪ ،‬ﻓﻜﺘﺐ ﺇﱃ ﺇﺳﺤﻖ‪:‬‬
‫ﺩﻣﻮﻉ ﺍﻟﻌﲔ ﻣﺬﺭﻭﻓ ْﻪ ‪ ...‬ﻭﻧﻔﺲ ﺍﻟﺼﺐ ﻣﺸﻐﻮﻓ ْﻪ‬
‫ﻣﻦ ﺍﻟﺸﻮﻕ ﺇﱃ ﺍﻟﺒﺪﺭ ﺍﻝ ‪ ...‬ﺫﻱ ﻳﻄﻠﻊ ﺑﺎﻟﻜﻮﻓ ْﻪ‬
‫ﻓﻠﻤﺎ ﻗﺮﺃ ﻛﺘﺎﺑﻪ ﻭﻓﺎﻩ ﺭﺯﻗﻪ‪ ،‬ﻭﺃﻧﻔﺬﻩ ﺇﻟﻴﻪ ﺳﺮﻳﻌﺎﹰ‪ ،‬ﻭﻣﻦ ﻛﻼﻣﻪ‪ :‬ﺍﻟﻨﻌﻢ ﺃﻳﺪﻙ ﺍﷲ ﺛﻼﺙ‪ ،‬ﻣﻘﻴﻤﺔ‪ ،‬ﻭﻣﺘﻮﻗﻌﺔ‪ ،‬ﻭﻳﻐﺮ‬
‫ﳏﺘﺴﺒﺔ‪ ،‬ﻓﺤﺮﺱ ﺍﷲ ﻟﻚ ﻣﻘﻴﻤﻬﺎ‪ ،‬ﻭﺑﻠﻐﻚ ﻣﺘﻮﻗﻌﻬﺎ‪ ،‬ﻭﺁﺗﺎﻙ ﻣﺎ ﱂ ﲢﺘﺴﺐ ﻣﻨﻬﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺩﺧﻞ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺇﱃ ﺻﺪﻳﻖ ﻟﻪ‪ ،‬ﻭﱂ ﻳﺮﻩ ﻛﻤﺎ ﻇﻦ ﻣﻦ ﺍﻟﺴﺮﻭﺭ‪ ،‬ﻓﺪﻋﺎ ﺑﺪﻭﺍﺓ ﻭﻛﺘﺐ‪:‬‬
‫ﻗﺪ ﺃﺗﻴﻨﺎﻙ ﺯﺍﺋﺮﻳﻦ ﺧﻔﺎﻓﹰﺎ ‪ ...‬ﻭﻋﻠﻤﻨﺎ ﺑﺄﻥ ﻋﻨﺪﻙ ﻓﻀﻠﻪ‬
‫ﻣﻦ ﺷﺮﺍﺏ ﻛﺄﻧﻪ ﺩﻣﻊ ﻣﺮﻫﺎ ‪ ...‬ﺀ ﺃﺿﺄﺕ ﳍﺎ ﻣﻦ ﺍﳍﺠﺮ ﺷﻌﻠ ْﻪ‬
‫ﻭﻟﺪﻳﻨﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ﻫﻨﺎﺕ ‪ ...‬ﻣﻌﺠﺒﺎﺕ ﻧﻌﺪﻫﺎ ﻟﻚ ﲨﻠﻪ‬
‫ﺇﻥ ﻳﻜﻦ ﻣﺜﻞ ﻣﺎ ﺗﺮﻳﺪ ﻭﺇﻻ ‪ ...‬ﻓﺎﺣﺘﻤﻠﻨﺎ ﻓﺈﳕﺎ ﻫﻲ ﺃﻛﻠﻪ‬
‫ﻭﻣﻦ ﻣﺸﻬﻮﺭ ﺷﻌﺮﻩ‪ ،‬ﺍﻟﺬﻱ ﻻ ﲣﻠﻮ ﳎﺎﻣﻴﻊ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻣﻨﻪ ﻗﻮﻟﻪ ﻳﺼﻒ ﺍﻟﺴﺮﻭ ﻣﻦ ﺃﺑﻴﺎﺕ‪ ،‬ﻭﺭﲟﺎ ﻧﺴﺒﻮﻩ ﺇﱃ‬
‫ﻏﲑﻩ‪،‬‬
‫ﺣﻔﺖ ﺑﺴﺮﻭ ﻛﺎﻟﻘﻴﺎﻥ ﺗﻠﺤﻔﺖ ‪ ...‬ﺧﻀﺮ ﺍﳊﺮﻳﺮ ﻋﻠﻰ ﻗﻮﺍﻡ ﻣﻌﺘﺪﻝ‬
 ‫ﻓﻜﺄﻬﻧﺎ ﻭﺍﻟﺮﻳﺢ ﺣﲔ ﲤﻴﻠﻬﺎ ‪ ...‬ﺗﺒﻐﻲ ﺍﻟﺘﻌﺎﻧﻖ ﰒ ﳝﻨﻌﻬﺎ ﺍﳋﺠﻞ‬
‫ﻭﻛﺘﺐ ﰲ ﺻﺪﺭ ﻛﺘﺎﺏ ﺇﱃ ﺍﺑﻦ ﺃﺧﻴﻪ‪ ،‬ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪:‬‬
‫ﻳﺎ ﺍﺑﲏ ﻭﻳﺎ ﺍﺑﻦ ﺃﺧﻲ ﺍﻷﺩﱏ ﻭﻳﺎ ﺍﺑﻦ ﺃﰊ ‪ ...‬ﻭﺍﳌﺮﺗﺪﻱ ﺑﺮﺩﺍﺀ ﺍﻟﻌﻘﻞ ﻭﺍﻷﺩﺏ‬
‫ﻭﻣﻦ ﻳﺰﻳﺪ ﺟﻨﺎﺣﻲ ﻣﻦ ﻗﻮﺍﻙ ﺑﻪ ‪ ...‬ﻭﻣﻦ ﺇﺫﺍ ﻋﺪ ﻣﲏ ﺯﺍﻥ ﱄ ﺣﺴﱯ‬
‫ﻭﻣﻦ ﻣﻨﺜﻮﺭﻩ ﻛﺘﺐ ﺇﱃ ﺍﺑﻦ ﺃﰊ ﺍﻹﺻﺒﻊ‪ :‬ﻟﻮ ﺃﻃﻌﺖ ﺍﻟﺸﻮﻕ ﺇﻟﻴﻚ‪ ،‬ﻭﺍﻟﻨﺰﺍﻉ ﳓﻮﻙ‪ ،‬ﻟﻜﺜﺮ ﻗﺼﺪﻱ ﻟﻚ‪ ،‬ﻭﻏﺸﻴﺎﱐ‬
‫ﺇﻳﺎﻙ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﺔ ﺍﻟﻘﺎﻃﻌﺔ ﻋﻦ ﺍﳊﺮﻛﺔ‪ ،‬ﺍﳊﺎﺋﻠﺔ ﺑﻴﲏ ﻭﺑﲔ ﺍﻟﺮﻛﻮﺏ‪ ،‬ﻓﺎﻟﻌﻠﺔ ﺇﻥ ﲣﻠﻔﺖ ﳐﻠﻔﱵ‪ ،‬ﻭﺇﻳﺜﺎﺭ ﺍﻟﺘﺨﻔﻴﻒ‬
‫ﻳﺆﺧﺮ ﻣﻜﺎﺗﺒﱵ‪ ،‬ﻓﺄﻣﺎ ﻣﻮﺩﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺧﻠﻮﺹ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﻧﻘﺎﺀ ﺍﻟﻀﻤﲑ‪ ،‬ﻭﺍﻻﻋﺘﺪﺍﺩ ﲟﺎ ﳚﺪﺩﻩ ﺍﷲ ﻟﻚ ﻣﻦ ﻧﻌﻤﺔ‪،‬‬
‫ﻭﻳﺮﻓﻌﻚ ﺇﻟﻴﻪ ﻣﻦ ﺩﺭﺟﺔ‪ ،‬ﻭﻳﺒﻠﻐﻚ ﺇﻳﺎﻩ ﻣﻦ ﺭﺗﺒﺔ‪ ،‬ﻓﻌﻠﻰ ﻣﺎ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻷﺥ ﺍﻟﺸﻘﻴﻖ‪ ،‬ﻭﺫﻭ ﺍﳌﻮﺩﺓ ﺍﻟﺸﻔﻴﻖ‪،‬‬
‫ﻭﺃﺭﺟﻮ ﺃﻥ ﻳﻜﻮﻥ ﺷﺎﻫﺪﻱ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻗﻠﺒﻚ ﺃﻋﺪﻝ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﻭﺍﻓﺪﻱ ﺑﺈﻋﻼﻣﻚ ﺇﻳﺎﻩ ﺃﺻﺪﻕ ﺍﻟﻮﻓﻮﺩ‪،‬‬
‫ﻭﲝﺴﺐ ﺫﻟﻚ ﺍﻧﺒﺴﺎﻃﻲ ﺇﻟﻴﻚ ﰲ ﺍﳊﺎﺟﺔ‪ ،‬ﺗﻌﺮﺽ ﻗﺒﻠﻚ‪ ،‬ﻭﻳﻌﲎ ﺑﺎﻟﻨﺠﺎﺡ ﻣﻨﻬﺎ ﻋﻨﺪ‪ ،‬ﻭﻋﺮﺿﺖ ﺣﺎﺟﺔ ﻟﻴﺲ‬
‫ﲤﻨﻌﲏ ﻗﻠﺘﻬﺎ ﻣﻦ ﻛﺜﲑ ﺍﻟﺸﻜﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻻﻋﺘﺪﺍﺩ ﲟﺎ ﻳﻜﻮﻥ ﻣﻦ ﻗﻀﺎﺋﻚ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﻗﺪ ﲪﻠﺘﻬﺎ ﳛﲕ ﻟﺘﺴﻤﻤﻬﺎ ﻣﻨﻪ‪،‬‬
‫ﻭﺗﺘﻘﺪﻡ ﲟﺎ ﺃﺣﺐ ﻓﻴﻬﺎ‪ ،‬ﺟﺎﺭﻳﹰﺎ ﻋﻠﻰ ﻛﺮﻡ ﺳﺠﻴﺘﻚ‪ ،‬ﻭﻋﺎﺩﺓ ﺗﻔﻀﻠﻚ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬

‫ﻭﻛﺘﺐ ﺇﱃ ﺃﺧﻴﻪ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺳﺎﻓﺮ ﻭﱂ ﻳﻮﺩﻋﻪ‪ - ،‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﺍﻟﻮﺯﻳﺮ ‪ -‬ﻣﺼﺤﺒﹰﺎ ﻟﻪ ﺍﻟﺴﻼﻣﺔ‬
‫ﺍﻟﺸﺎﻣﻠﺔ ﻭﺍﻟﻐﺒﻄﺔ ﺍﳌﺘﻜﺎﻣﻠﺔ‪ ،‬ﻭﺍﻟﻨﻌﻢ ﺍﳌﺘﻈﺎﻫﺮﺓ‪ ،‬ﻭﺍﳌﻮﺍﻫﺐ ﺍﳌﺘﻮﺍﺗﺮﺓ‪ ،‬ﰲ ﻇﻌﻨﻪ ﻭﻣﻘﺎﻣﻪ‪ ،‬ﻭﺣﻠﻪ ﻭﺗﺮﺣﺎﻟﻪ‪ ،‬ﻭﺣﺮﻛﺘﻪ‬
‫ﻭﺳﻜﻮﻧﻪ‪ ،‬ﻭﻟﻴﻠﻪ ﻭﻬﻧﺎﺭﻩ‪ ،‬ﻭﻋﺠﻞ ﺇﻟﻴﻨﺎ ﺃﻭﺑﺘﻪ‪ ،‬ﻭﺃﻗﺮ ﻋﻴﻮﻧﻨﺎ ﺑﺮﺟﻌﺘﻪ‪ ،‬ﻭﻣﺘﻌﻨﺎ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻴﻪ‪ :‬ﻛﺎﻥ ﺷﺨﻮﺹ ﺍﻟﻮﺯﻳﺮ ‪-‬‬
‫ﺃﻋﺰﻩ ﺍﷲ ‪ -‬ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﻳﻐﺘﺔ‪ ،‬ﺃﻋﺠﻞ ﻋﻦ ﺗﻮﺩﻳﻌﻪ ﻓﺰﺍﺩ ﺫﻟﻚ ﰲ ﻭﳍﻲ‪ ،‬ﻭﺇﺿﺮﺍﻡ ﻟﻮﻋﱵ‪ ،‬ﻭﺍﺷﺘﺪﺕ ﻟﻪ ﻭﺣﺸﱵ‪،‬‬
‫ﻭﺫﻛﺮﺕ ﻗﻮﻝ ﻛﺜﲑ‪:‬‬
‫ﻭﻛﻨﺘﻢ ﺗﺰﻳﻨﻮﻥ ﺍﻟﺒﻼﺩ ﻓﻔﺎﺭﻗﺖ ‪ ...‬ﻋﺸﻴﺔ ﺑﻨﺘﻢ ﺯﻳﻨﻬﺎ ﻭﲨﺎﳍﺎ‬
‫ﻓﻘﺪ ﺟﻌﻞ ﺍﻟﺮﺍﺿﻮﻥ ﺇﺫ ﺃﻧﺘﻢ ﳍﺎ ‪ ...‬ﲞﺼﺐ ﺍﻟﺒﻼﺩ ﻳﺸﺘﻜﻮﻥ ﻭﺑﺎﳍﺎ‬
‫ﻭﺍﻟﻮﺯﻳﺮ ‪ -‬ﺃﻋﺰﻩ ﺍﷲ ‪ -‬ﻳﻌﻠﻢ ﻣﺎ ﻗﻴﻞ ﰲ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ‪:‬‬
‫ﻳﻨﺴﻰ ﺻﻨﺎﺋﻌﻪ ﻭﻳﺬﻛﺮ ﻭﻋﺪﻩ ‪ ...‬ﻭﻳﺒﻴﺖ ﰲ ﺃﻣﺜﺎﻟﻪ ﻳﺘﻔﻜﺮ‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺻﺪﻳﻖ ﻟﻪ‪ :‬ﻟﻴﺲ ﻋﻦ ﺍﻟﺼﺪﻳﻖ ﺍﳌﺨﻠﺺ‪ ،‬ﻭﺍﻷﺥ ﺍﳌﺸﺎﺭﻙ‪ ،‬ﰲ ﺍﻷﺣﻮﺍﻝ ﻛﻠﻬﺎ ﻣﺬﻫﺐ ﻭﻻ ﻭﺭﺍﺀﻩ‪،‬‬
‫ﻟﻠﻮﺍﺛﻖ ﺑﻪ ﻣﻄﻠﺐ‪ ،‬ﻭﺍﻟﺸﺎﻋﺮ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﺇﺫﺍ ﻳﺼﻴﺒﻚ ﻭﺍﺣﻮﺍﺩﺙ ﲨﺔ ‪ ...‬ﺣﺪﺙ ﺣﺪﺍﻙ ﺇﱃ ﺃﺧﻴﻚ ﺍﻷﻭﺛﻖ‬
‫ﻭﺃﻧﺖ ﺍﻷﺥ ﺍﻷﻭﺛﻖ‪ ،‬ﻭﺍﻟﻮﱄ ﺍﳌﺸﻔﻖ‪ ،‬ﻭﺍﻟﺼﺪﻳﻖ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﻭﺍﳌﺸﺎﺭﻙ ﰲ ﺍﳌﻜﺮﻭﻩ ﻭﺍﶈﺒﻮﺏ‪ ،‬ﻗﺪ ﻋﺮﻓﲏ ﺍﷲ ﻣﻦ‬
‫ﺻﺪﻕ ﺻﻔﺎﺋﻚ‪ ،‬ﻭﻛﺮﻡ ﻭﻓﺎﺋﻚ‪ ،‬ﻋﻠﻰ ﺍﻷﺣﻮﺍﻝ ﺍﳌﺘﺼﺮﻓﺔ‪ ،‬ﻭﺍﻷﺯﻣﻨﺔ ﺍﳌﺘﻘﻠﺒﺔ‪ ،‬ﻣﺎ ﻳﺴﺘﻐﺮﻕ ﺍﻟﺸﻜﺮ‪ ،‬ﻭﻳﺴﺘﻌﺒﺪ ﺍﳊﺮ‪،‬‬
‫ﻭﻣﺎ ﻣﻦ ﻳﻮﻡ ﻳﺄﰐ ﻋﻠﻲ ﺇﻻ ﻭﺛﻘﱵ ﺑﻚ ﺗﺰﺩﺍﺩ ﺍﺳﺘﺤﻜﺎﻣﺎﹰ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩﻱ ﻋﻠﻴﻚ ﻳﺰﺩﺍﺩ ﺗﻮﻛﺪﹰﺍ ﻭﺍﻟﺘﻴﺎﻣﺎﹰ‪ ،‬ﺃﻧﺒﺴﻂ ﰲ‬
‫ﺣﻮﺍﺋﺠﻲ‪ ،‬ﻭﺃﺛﻖ ﺑﻨﺠﺢ ﻣﺴﺄﻟﱵ‪ ،‬ﻭﺍﷲ ﺃﺳﺄﻝ ﻟﻚ ﻃﻮﻝ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﰲ ﺃﺩﻭﻡ ﺍﻟﻨﻌﻤﺔ ﻭﺃﺳﺒﻐﻬﺎ ﻭﺃﻛﻤﻞ ﺍﻟﻌﻮﺍﰲ ﻭﺃﲤﻬﺎ‪،‬‬
‫ﻭﺃﻻ ﻳﺴﻠﺐ ﺍﻟﺪﻧﻴﺎ ﻧﻀﺮﻬﺗﺎ ﺑﻚ‪ ،‬ﻭﻬﺑﺠﺘﻬﺎ ﺑﺒﻘﺎﺋﻚ‪ ،‬ﻓﻤﺎ ﺃﻋﺮﻑ ﻬﺑﺬﺍ ﺍﻟﺪﻫﺮ ﺍﳌﺘﻨﻜﺮ ﰲ ﺣﺎﻻﺗﻪ‪ ،‬ﺣﺴﻨﺔ ﺳﻮﺍﻙ‪ ،‬ﻭﻻ‬
 ‫ﺣﻴﻠﺔ ﻏﲑﻙ‪ ،‬ﻓﺄﻋﻴﺬﻙ ﺑﺎﷲ ﻣﻦ ﺍﻟﻌﻴﻮﻥ ﺍﻟﻄﺎﳏﺔ‪ ،‬ﻭﺍﻷﻟﺴﻨﺔ ﺍﻟﻘﺎﺩﺣﺔ ﻭﺃﺳﺄﻟﻪ ﺃﻥ ﳚﻌﻠﻚ ﰲ ﺣﺮﺯﻩ ﺍﻟﺬﻱ ﻻ ﻳﺮﺍﻡ‪،‬‬
‫ﻭﻛﻨﻔﻪ ﺍﻟﺬﻱ ﻻ ﻳﻀﺎﻡ‪ ،‬ﻭﺃﻥ ﳛﺮﺳﻚ ﺑﻌﻴﻨﻪ ﺍﻟﱵ ﻻ ﺗﻨﺎﻡ‪ ،‬ﺇﻧﻪ ﺫﻭ ﺍﳌﻦ ﻭﺍﻹﻧﻌﺎﻡ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﻌﻴﺪﻱ‬

‫ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪ :‬ﺭﻭﻯ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻋﻦ ﺃﰊ ﻋﺒﻴﺪ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﺃﺧﻴﻪ ﺃﰊ‬
‫ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻋﻦ ﺍﻷﻋﺮﺍﰊ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﻣﻘﺴﻢ‪ ،‬ﻭﺧﻄﻪ ﻳﺮﻏﺐ ﻓﻴﻪ‪ :‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﳌﺸﺎﻫﲑ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻗﺮﺃﺕ ﲞﻂ ﺍﺑﻦ ﺃﰊ ﻧﻮﺍﺱ‪ .‬ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﻋﻤﺮ ﺍﺑﻦ ﺣﻴﻮﻳﻪ ﻗﺎﻝ ﱄ ﺃﺑﻮ ﻋﻤﺮﺍﻥ‪ :‬ﻣﺎﺕ ﺍﳌﻌﻴﺪﻱ ﻟﻴﻠﺔ‬
‫ﺍﻷﺭﺑﻌﺎﺀ ﻭﺩﻓﻦ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﻟﺜﻤﺎﻥ ﺑﻘﲔ ﻣﻦ ﺻﻔﺮ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ ﺍﻟﺒﻠﺨﻲ ﺃﺑﻮ ﺯﻳﺪ‬

‫ﻛﺎﻥ ﻓﺎﺿﻼﹰ‪ ،‬ﻗﺎﺋﻤﹰﺎ ﲜﻤﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ‪ ،‬ﻳﺴﻠﻚ ﰲ ﻣﺼﻨﻔﺎﺗﻪ ﻃﺮﻳﻘﺔ ﺍﻟﻔﻼﺳﻔﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺑﺄﻫﻞ ﺍﻷﺩﺏ‬
‫ﺃﺷﺒﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﻠﻤﹰﺎ ﻟﻠﺼﺒﻴﺎﻥ‪ ،‬ﰒ ﺭﻓﻌﻪ ﺍﻟﻌﻠﻢ ﺇﱃ ﻣﺮﺗﺒﺔ ﻋﻠﻴﺔ‪ ،‬ﻛﻤﺎ ﺍﻗﺘﺼﺼﻨﺎ ﰲ ﺃﺧﺒﺎﺭﻩ‪ ،‬ﻭﻗﺪ ﻭﺻﻔﻪ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ‬
‫ﻛﺘﺎﺑﻪ‪ ،‬ﰲ ﺗﻘﺮﻳﻆ ﺍﳉﺎﺣﻆ‪ ،‬ﺑﻮﺻﻒ ﺫﻛﺮﺗﻪ ﰲ ﺃﺧﺒﺎﺭ ﺃﰊ ﺣﻨﻴﻔﺔ ﺃﲪﺪ ﺑﻦ ﺩﺍﻭﺩ‪ ،‬ﻓﺎﺣﺘﺴﺒﺖ ﺑﻪ ﻛﻌﺎﺩﰐ ﰲ ﺍﻹﳚﺎﺯ‪،‬‬
‫ﻭﺗﺮﻙ ﺍﻟﺘﻜﺮﻳﺮ‪ ،‬ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ ﻋﻠﻰ ﻣﺎ ﺃﺫﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻋﻦ ﺳﺒﻊ ﺃﻭ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‪.‬‬

‫ﺣﻜﻲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﳌﺮﻭﺭﻭﺯﻱ‪ ،‬ﻭﺃﺧﻮﻩ ﻭﺃﻧﺎ ﺻﻌﻠﻮﻙ ﳚﺮﻳﺎﻥ ﻋﻠﻲ ﺻﻼﺕ ﻣﻌﻠﻮﻣﺔ ﺩﺍﺋﻤﺔ‪،‬‬
‫ﻓﻠﻤﺎﺻﻨﻔﺖ ﻛﺘﺎﰊ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺘﺄﻭﻳﻼﺕ ﻗﻄﻌﺎﻫﺎ ﻋﲏ‪ ،‬ﻭﻛﺎﻥ ﻷﰊ ﻋﻠﻲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺟﻴﻬﺎﻥ ﻣﻦ‬
‫ﺧﺮﺧﺎﻥ ﺍﳉﻴﻬﺎﱐ‪ ،‬ﻭﺯﻳﺮ ﻧﺼﺮ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﺎﻣﺎﱐ ﺟﻮﺍﺭ ﻳﺪﺭﻫﺎ ﻋﻠﻲ‪ ،‬ﻓﻠﻤﺎ ﺃﻣﻠﻴﺖ ﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺑﲔ ﻭﺍﻟﺬﺑﺎﺋﺢ‬
‫ﺣﺮﻣﻨﻴﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﳊﺴﲔ ﻗﺮﻣﻄﻴﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﳉﻴﻬﺎﱐ ﺛﻨﻮﻳﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺯﻳﺪ ﻳﺮﻣﻰ ﺑﺎﻹﳊﺎﺩ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﻛﻠﻪ‬
‫ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻷﰊ ﺯﻳﺪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺍﺋﻊ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﺴﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﻜﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﻞ ﺻﻨﺎﻋﺔ‬
‫ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻛﺘﺎﺏ ﻣﺼﺎﱀ ﺍﻷﺑﺪﺍﻥ ﻭﺍﻷﻧﻔﺲ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﳌﻘﺎﻟﺘﲔ‪ ،‬ﻛﺘﺎﺏ ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻛﺘﺎﺏ ﺻﻨﺎﻋﺔ ﺍﻟﺸﻌﺮ‪،‬‬
‫ﻛﺘﺎﺏ ﻓﻀﻴﻠﺔ ﻋﻠﻢ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻜﲎ ﻭﺍﻷﻟﻘﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺃﲰﺎﺀ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺘﺼﺮﻳﻒ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻮﺭﺓ ﻭﺍﳌﺼﺪﺭ‪ ،‬ﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺣﺪﻭﺩ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﻳﺼﺢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ‬
‫ﻋﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﻴﻠﺔ ﻋﻠﻮﻡ ﺍﻟﺮﻳﺎﺿﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﰲ ﺃﻗﺴﺎﻡ ﻋﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺑﲔ ﻭﺍﻟﺬﺑﺎﺋﺢ‪،‬‬
‫ﻛﺘﺎﺏ ﻋﺼﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﻧﻈﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﻗﻮﺍﺭﻉ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺘﺎﻙ ﻭﺍﻟﻨﺴﺎﻙ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﺃﻏﻠﻖ ﻣﻦ‬
‫ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﰲ ﺃﻥ ﺳﻮﺭﺓ ﺍﳊﻤﺪ ﺗﻨﻮﺏ ﻋﻦ ﲨﻴﻊ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺃﺟﻮﺑﺔ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﻌﱯ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻨﻮﺍﺩﺭ ﰲ ﻓﻨﻮﻥ ﺷﱴ‪ ،‬ﻛﺘﺎﺏ ﺃﺟﻮﺑﺔ ﺃﻫﻞ ﻓﺎﺭﺱ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ " ﺻﻮ ﹴﺭ " ﻛﺘﺎﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻌﺎﱂ ﻷﰊ ﺟﻌﻔﺮ‬
‫ﺍﳋﺎﺯﻥ‪ ،‬ﻛﺘﺎﺏ ﺃﺟﻮﺑﺔ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﳏﺘﺎﺝ‪ ،‬ﻛﺘﺎﺏ ﺃﺟﻮﺑﺔ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﳌﺆﺩﺏ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺼﺎﺩﺭ‪ ،‬ﻛﺘﺎﺏ ﺃﺟﻮﺑﺔ ﺃﰊ‬
‫ﺍﻟﻔﻀﻞ ﺍﻟﺴﻜﺮﻱ ﻛﺘﺎﺏ ﺍﻟﺸﻄﺮﻧﺞ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﻣﻜﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺒﻘﺎﻉ‪ ،‬ﻛﺘﺎﺏ ﺟﻮﺍﺏ ﺭﺳﺎﻟﺔ ﺃﰊ ﻋﻠﻲ ﺑﻦ‬
‫ﺍﳌﻨﲑ ﺍﻟﺰﻳﺎﺩﻱ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﻴﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺘﺄﻭﻳﻼﺕ ﻛﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺴﺎﻟﻔﺔ ﺇﱃ ﺍﻟﻌﺎﺗﺐ‪،‬‬
 ‫ﻛﺘﺎﺏ ﺭﺳﺎﻟﺘﻪ ﰲ ﻣﺪﺡ ﺍﻟﻮﺭﺍﻗﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺻﻔﺎﺕ ﺍﻷﻣﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﺮﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﳌﻠﻚ‪،‬‬
‫ﺕ ﻋﻠﻰ ﻛﻼﻣﻪ‪ ،‬ﻛﺘﺎﺏ ﺃﺩﺏ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻟﺮﻋﻴﺔ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳌﺨﺘﺼﺮ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻛﺘﺎﺏ ﺻﻮﳉﺎﻥ ﺍﻟﻜﺘﺒﺔ‪ ،‬ﻛﺘﺎﺏ ﻧﺜﺎﺭﺍ ٍ‬
‫ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺑﻠﺦ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻔﺎﲢﺔ ﻭﺍﳊﺮﻭﻑ ﺍﳌﻘﻄﻌﺔ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ‪ ،‬ﻛﺘﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻜﺘﺐ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻛﺘﺒﻪ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﳌﺴﺘﻨﲑ‪ ،‬ﻋﺎﺗﺒﹰﺎ ﻭﻣﻨﺘﺼﻔﺎﹰ‪ ،‬ﰲ ﺫﻣﻪ ﺍﳌﻌﻠﻤﲔ ﻭﺍﻟﻮﺭﺍﻗﲔ‪ ،‬ﻛﺘﺎﺏ ﻛﺘﺒﻪ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﳌﻈﻔﺮ‪،‬‬
‫ﰲ ﺷﺮﺡ ﻣﺎ ﻗﻴﻞ ﰲ ﺣﺪﻭﺩ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﻼﻕ ﺍﻷﻣﻢ‪ ،‬ﻭﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺳﻬﻞ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪،‬‬
‫ﻣﻮﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺗﺼﻨﻴﻔﻪ ﻛﺘﺎﺑﹰﺎ ﰲ ﺃﺧﺒﺎﺭ ﺃﰊ ﺯﻳﺪ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﺷﻬﻴﺪ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﻓﻠﺨﺼﺖ ﻣﻨﻪ ﻣﺎ‬
‫ﺫﻛﺮﺗﻪ ﰲ ﺗﺮﺍﺟﻢ ﺍﻟﺜﻼﺛﺔ‪.‬‬
‫ﻗﺎﻝ ﰲ ﺃﺧﺒﺎﺭ ﺃﰊ ﺯﻳﺪ‪ ،‬ﻭﻟﺪ ﺃﺑﻮ ﺯﻳﺪ ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ ﺑﺒﻠﺦ‪ ،‬ﺑﻘﺮﻳﺔ ﺗﺪﻋﻰ ﺷﺎﻣﺴﺘﻴﺎﻥ‪ ،‬ﻣﻦ ﺭﺳﺘﺎﻕ ﻬﻧﺮ ﻏﺮﺑﻨﻜﻲ‪ ،‬ﻣﻦ‬
‫ﲨﻠﺔ ﺍﺛﲏ ﻋﺸﺮ ﻬﻧﺮﹰﺍ ﻣﻦ ﺃﻬﻧﺎﺭ ﺑﻠﺦ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺳﺠﺰﻳﹰﺎ ﻳﻌﻠﻢ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﻮﺯﻳﺮﻱ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﰲ ﺃﺧﺒﺎﺭ ﺃﰊ ﺯﻳﺪ ﺍﻟﺒﻠﺨﻲ‪.‬‬
‫ﻭﲰﻌﺖ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﻠﻢ ﻬﺑﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﳌﺪﻋﻮﺓ ﺷﺎﻣﺴﺘﻴﺎﻥ ﺃﻋﲏ ﺃﺑﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺯﻳﺪ ﳝﻴﻞ ﺇﻟﻴﻬﺎ ﻭﳛﺒﻬﺎ‪ ،‬ﻷﺟﻞ ﻣﻮﻟﺪﻩ‬
‫ﻬﺑﺎ‪ ،‬ﻭﻧﺰﻋﻪ ﺇﻟﻴﻬﺎ ﺣﺐ ﺍﳌﻮﻟﺪ‪ ،‬ﻭﻣﺴﻘﻂ ﺍﻟﺮﺃﺱ ﻭﺍﳊﻨﲔ ﺇﱃ ﺍﻟﻮﻃﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﺬﻟﻚ ﳌﺎ ﺣﺴﻨﺖ ﺣﺎﻟﻪ‪ ،‬ﻭﺩﻋﺘﻪ‬
‫ﻧﻔﺴﻪ ﺇﱃ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻀﻴﺎﻉ ﻭﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻟﻸﻭﻻﺩ ﻭﺍﻷﻋﻘﺎﺏ‪ ،‬ﺍﺧﺘﺎﺭﻫﺎ ﻣﻦ ﻗﺮﻯ ﺑﻠﺦ‪ ،‬ﻓﺎﻋﺘﻘﺪ ﻬﺑﺎ ﺿﻴﻌﺘﻪ‪،‬‬
‫ﻭﻭﻛﻞ ﻬﺑﺎ ﳘﺘﻪ‪ ،‬ﻭﺻﺮﻑ ﺇﱃ ﺍﲣﺎﺫ ﺍﻟﻌﻘﺪ ﻬﺑﺎ ﻋﻨﺎﻳﺘﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻀﻴﺎﻉ ﺑﻌﺪ ﺑﺎﻗﻴﺔ‪ ،‬ﺇﱃ ﻗﺮﻳﺐ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﰲ ﺃﻳﺪﻱ ﺃﺣﻔﺎﺩﻩ ﻭﺃﻗﺎﺭﺑﻪ‪ ،‬ﻬﺑﺎ ﻭﺑﺎﻟﻘﺼﺒﺔ ﰒ ﺇﻬﻧﻢ ﻛﻤﺎ ﺃﻗﺪﺭ ﻗﺪ ﻓﻨﻮﺍ ﻭﺍﻧﻘﺮﺿﻮﺍ‪ ،‬ﰲ ﺍﺧﺘﻼﻑ ﻫﺬﻩ‬
‫ﺍﳊﻮﺍﺩﺙ ﺑﺒﻠﺦ ﻭﻏﲑﻫﺎ‪ ،‬ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻓﻼ ﺃﺣﺴﺐ ﺃﻧﻪ ﺑﻘﻲ ﻣﻨﻬﻢ ﻧﺎﻓﺦ ﺿﺮﻡ‪ ،‬ﻭﻻ ﻋﲔ ﺗﻄﺮﻑ‪ ،‬ﻻ ﲢﺲ‬
‫ﻣﻨﻬﻢ ﻣﻦ ﺃﺣﺪ ﻭﻻ ﺗﺴﻤﻊ ﻣﻨﻬﻢ ﺭﻛﺰﹰﺍ‪.‬‬

‫ﲰﻌﺖ ﺃﻥ ﺍﻷﻣﲑ ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﻫﺎﺷﻢ ﻛﺎﻥ ﺑﺒﻠﺦ‪ ،‬ﻭﻋﻨﺪﻩ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﻮﺩ ﺍﻟﻜﻌﱯ‪،‬‬
‫ﻭﺃﺑﻮ ﺯﻳﺪ ﻟﻴﻠﺔ ﻣﻦ ﺍﻟﻠﻴﺎﱄ ﻭﰲ ﻳﺪ ﺍﻷﻣﲑ ﻋﻘﺪ ﻵﻻﺋﻲ ﻧﻔﻴﺴﺔ‪ ،‬ﲦﻴﻨﺔ‪ ،‬ﺗﺘﻸﻷ ﻛﺎﲰﻬﺎ‪ ،‬ﻭﻳﺘﻮﻫﺞ ﻧﻮﺭﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﲪﻞ‬
‫ﺇﻟﻴﻪ ﻣﻦ ﺑﻌﺾ ﺑﻼﺩ ﺍﳍﻨﺪ‪ ،‬ﺣﲔ ﺍﻓﺘﺘﺤﺖ‪ ،‬ﻓﺄﻓﺮﺩ ﺍﻷﻣﲑ ﻣﻨﻬﺎ ﻋﺸﺮﺓ ﺃﻋﺪﺍﺩ‪ ،‬ﻭﻧﺎﻭﳍﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻋﺸﺮﺓ ﺃﻋﺪﺍﺩ‬
‫ﺃﺧﺮ‪ ،‬ﻭﻧﺎﻭﳍﺎ ﺃﺑﺎ ﺯﻳﺪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻟﻶﻟﺊ ﰲ ﻏﺎﻳﺔ ﺍﻟﻨﻔﺎﺳﺔ‪ ،‬ﻓﺄﺣﺒﺒﺖ ﺃﻥ ﺃﺷﺮﻛﻜﻤﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﺃﺳﺘﺒﺪ ﻬﺑﺎ ﺩﻭﻧﻜﻤﺎ‪.‬‬
‫ﻓﺸﻜﺮﺍ ﻟﻪ ﺫﻟﻚ‪ ،‬ﰒ ﺇﻥ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻭﺿﻊ ﻵﻟﺌﻪ ﺑﲔ ﻳﺪﻱ ﺃﰊ ﺯﻳﺪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺃﺑﺎ ﺯﻳﺪ ﻭﻫﻮ ﻣﻦ ﻫﻮ ﻣﻬﺘﻢ ﺑﺸﺄﻬﻧﻦ‪،‬‬
‫ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﺻﺮﻑ ﻣﺎ ﺑﺮﱐ ﺑﻪ ﺍﻷﻣﲑ ﺇﻟﻴﻪ‪ ،‬ﻟﻴﻨﺘﻈﻢ ﰲ ﻋﻘﺪﻩ ﻓﻘﺎﻝ ﺍﻷﻣﲑ‪ :‬ﻧﻌﻤﹰﺎ ﻓﻌﻠﺖ‪ ،‬ﻭﺭﻣﻰ ﺑﺎﻟﻌﺸﺮﺓ ﺍﻟﺒﺎﻗﻴﺔ ﺇﱃ‬
‫ﺃﰊ ﺯﻳﺪ ﻭﻗﺎﻝ ﺧﺬﻫﺎ ﻓﻠﺴﺖ ﰲ ﺍﻟﻔﺘﻮﺓ ﺑﺄﻗﻞ ﺣﻈﺎﹰ‪ ،‬ﻭﻻ ﺃﻭﻛﺲ ﺳﻬﻤﺎﹰ‪ ،‬ﻣﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻻ ﺗﻐﺒﻨﻦ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻬﻧﺎ‬
‫ﺍﺑﺘﻴﻌﺖ ﻣﻦ ﺍﻟﻔﺊ‪ ،‬ﺑﺜﻼﺛﲔ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﺎﺟﺘﻤﻌﺖ ﺍﻟﺜﻼﺛﻮﻥ ﻋﻨﺪ ﺃﰊ ﺯﻳﺪ ﺑﺮﻣﺘﻬﺎ‪ ،‬ﻭﺑﺎﻋﻬﺎ ﲟﺎﻝ ﺟﻠﻴﻞ‪ ،‬ﻭﺻﺮﻑ‬
‫ﲦﻨﻬﺎ ﺇﱃ ﺍﻟﻀﻴﻌﺔ ﺍﻟﱵ ﺍﺷﺘﺮﺍﻫﺎ ﺑﺸﺎﻣﺴﺘﻴﺎﻥ‪.‬‬
‫ﻗﺎﻝ ﻭﻛﺎﻥ ﺃﺑﻮ ﺯﻳﺪ ﻛﻤﺎ ﺫﻛﺮ ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﻦ ﺍﻟﻮﺯﻳﺮﻱ ‪ -‬ﻭﻛﺎﻥ ﺭﺁﻩ ﻭﺍﺧﺘﻠﻒ ﺇﻟﻴﻪ ‪ -‬ﺭﺑﻌﺔ ﳓﻴﻔﹰﺎ ﻣﺼﻔﺎﺭﺍﹰ‪،‬‬
‫ﺃﲰﺮ ﺍﻟﻠﻮﻥ ﺟﺎﺣﻆ ﺍﻟﻌﻴﻨﲔ‪ ،‬ﻓﻴﻬﻤﺎ ﺗﺄﺧﺮ ﻭﻣﺜﻞ ﺑﻮﺟﻬﻪ ﺁﺛﺎﺭ ﺟﺪﺭﻱ‪ ،‬ﺻﻤﻮﺗﹰﺎ ﺳﻜﻴﺘﺎﹰ‪ ،‬ﺫﺍ ﻭﻗﺎﺭ ﻭﻫﻴﺒﺔ‪ ،‬ﻭﻗﺪ ﻭﺻﻔﻪ‬
‫ﺃﺑﻮ ﻋﻠﻲ ﺃﲪﺪ ﺍﳌﻨﲑﻱ ﺍﻟﺰﻳﺎﺩﻱ‪ ،‬ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻬﺪﻡ ﺑﻨﻴﺎﻧﻪ‪ ،‬ﻭﻳﻀﻊ ﺷﺎﻧﻪ‪ ،‬ﻭﻳﻮﻫﻲ ﺃﺭﻛﺎﻧﻪ‪،‬‬
‫ﻓﺮﻧﺪ ﻋﻠﻴﻪ ﺃﺑﻮ ﺯﻳﺪ ﰲ ﺟﻮﺍﻬﺑﺎ‪ ،‬ﻣﺎ ﺃﻟﺒﺴﻪ ﺍﻟﺸﻨﺎﺭ ﻭﺍﻟﺼﻐﺎﺭ‪ ،‬ﻭﻧﺒﻪ ﺍﻟﻌﺎﱂ ﺃﻥ ﺣﻈﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺣﻆ ﻣﻨﻜﻮﺩ‪ ،‬ﻭﺃﻧﻪ‬
 ‫ﻓﻴﻤﺎ ﺃﺟﺮﻯ ﻟﻪ ﻣﻦ ﻛﻼﻣﻪ ﻏﲑ ﺳﺪﻳﺪ‪ ،‬ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﳏﻤﺪ ﺍﻟﻮﺯﻳﺮﻱ ﻛﻠﺘﺎ ﺍﻟﺮﺳﺎﻟﺘﲔ‪ ،‬ﻓﺰﻋﻢ ﺃﻧﻪ ﻗﺮﺃﳘﺎ ﻋﻠﻴﻬﻤﺎ‪،‬‬
‫ﺃﻋﲏ ﺃﺑﺎ ﺯﻳﺪ ﻭﺍﳌﻨﲑﻱ ﻛﻠﻴﻬﻤﺎ‪ ،‬ﻓﺬﻛﺮ ﺍﳌﻨﲑﻱ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﲨﻠﺔ ﻣﺎ ﻫﺠﻨﻪ ﺑﻪ‪ ،‬ﻭﺃﻧﻚ ﻻ ﺗﺼﻠﺢ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺯﺍﻣﺮﺍﹰ‪ ،‬ﺃﻭ ﻣﻐﲑﺍﹰ‪ ،‬ﺃﻭ ﳏﺘﻜﺮﹰﺍ ﻓﺪﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﺟﺎﺣﻆ ﺍﻟﻌﲔ‪ ،‬ﺃﺷﺪﻕ‪ ،‬ﻣﻊ ﻗﺼﺮ ﻗﺎﻣﺘﻪ‪ ،‬ﻭﺩﻧﻮ ﻫﺎﻣﺘﻪ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﰒ ﺣﺪﺛﺖ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﻋﻨﻔﻮﺍﻥ ﺷﺒﺎﺑﻪ‪ ،‬ﻭﻃﺮﺍﺀﺓ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﺃﻭﻝ ﺣﺪﺍﺛﺘﻪ‪ ،‬ﻭﻣﺎﺋﻪ‪ ،‬ﺩﻋﺘﻪ ﻧﻔﺴﻪ ﺇﱃ ﺃﻥ ﻳﺴﺎﻓﺮ‬
‫ﻼ ﻣﻊ ﺍﳊﺎﺝ‪ ،‬ﻭﺃﻗﺎﻡ‬‫ﻭﻳﺪﺧﻞ ﺇﱃ ﺃﺭﺽ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﳚﺜﻮ ﺑﲔ ﻳﺪﻱ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻳﻘﺘﺒﺲ ﻣﻨﻬﻢ ﺍﻟﻌﻠﻮ‪ ،‬ﻓﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺭﺍﺟ ﹰ‬
‫ﻬﺑﺎ ﲦﺎﱐ ﺳﻨﲔ‪ ،‬ﻭﺟﺎﺯﻫﺎ ﻓﻄﻮﻑ ﺍﻟﺒﻠﺪﺍﻥ ﺍﳌﺘﺎﲬﺔ ﳍﺎ‪ ،‬ﻭﻟﻘﻲ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﺗﺘﻠﻤﺬ ﻷﰊ ﻳﻮﺳﻒ ﻳﻌﻘﻮﺏ ﺑﻦ‬
‫ﺇﺳﺤﺎﻕ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻭﺣﺼﻞ ﻣﻦ ﻋﻨﺪﻩ ﻋﻠﻮﻣﹰﺎ ﲨﺔ‪ ،‬ﻭﺗﻌﻤﻖ ﰲ ﻋﻠﻢ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻫﺠﻢ ﻋﻠﻰ ﺃﺳﺮﺍﺭ ﻋﻠﻢ ﺍﻟﺘﻨﺠﻴﻢ‪،‬‬
‫ﻭﺍﳍﻴﺌﺔ ﻭﺑﺮﺯ ﰲ ﻋﻠﻢ ﺍﻟﻄﺐ ﻭﺍﻟﻄﺒﺎﺋﻊ ﻭﲝﺚ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﰎ ﲝﺚ‪ ،‬ﻭﺃﺑﻌﺪ ﺍﺳﺘﻘﺼﺎﺀ‪ ،‬ﺣﱴ ﻗﺎﺩﻩ ﺫﻟﻚ ﺇﱃ‬
‫ﺍﳊﲑﺓ‪ ،‬ﻭﺯﻝ ﺑﻪ ﻋﻦ ﺍﻟﻨﻬﺞ ﺍﻷﻭﺿﺢ‪ ،‬ﻓﺘﺎﺭﺓ ﻛﺎﻥ ﻳﻄﻠﺐ ﺍﻹﻣﺎﻡ ﻭﻣﺮﺓ ﻛﺎﻥ ﻳﺴﻨﺪ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻨﺠﻮﻡ ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﰒ‬
‫ﺇﻧﻪ ﳌﺎ ﻛﺘﺒﻪ ﺍﷲ ﰲ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺴﻌﺪﺍﺀ‪ ،‬ﻭﺣﻜﻢ ﺑﺄﻧﻪ ﻻ ﻳﺘﺮﻛﻪ ﻳﺘﺴﻜﻊ ﰲ ﻇﻠﻤﺎﺕ ﺍﻷﺷﻘﻴﺎﺀ‪ ،‬ﺑﺼﺮﻩ ﺃﺭﺷﺪ‬
‫ﺍﻟﻄﺮﻕ‪ ،‬ﻭﻫﺪﺍﻩ ﻷﻗﻮﻡ ﺍﻟﺴﺒﻞ‪ ،‬ﻓﺎﺳﺘﻤﺴﻚ ﺑﻌﺮﻭﺓ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺛﻴﻘﺔ‪ ،‬ﻭﺛﺒﺖ ﻣﻦ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﺣﻘﻴﻘﺔ‪،‬‬
‫ﻼ ﺧﻠﻴﻌﹰﺎ ﻻ ﻳﺒﺎﱄ ﻣﺎ ﻗﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﳛﺘﻤﻞ ﻋﻨﻪ ﻟﺴﻨﻪ‪،‬‬
‫ﻓﺬﻛﺮ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳊﺪﻳﺜﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻜﺮﻱ ﻓﺎﺿ ﹰ‬
‫ﻗﺎﻝ‪ :‬ﺃﺫﻛﺮ ﺇﺫ ﻛﻨﺎ ﻋﻨﺪﻩ ﻭﻗﺪ ﻗﺪﻣﺖ ﺍﳌﺎﺋﺪﺓ ﻭﺃﺑﻮ ﺯﻳﺪ ﻳﺼﻠﻲ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻀﺠﺮ ﺍﻟﺒﻜﺮﻱ ﻣﻦ ﻃﻮﻝ‬
‫ﺻﻼﺗﻪ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇﱃ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﳏﻤﺪ ﺍﳉﺤﻨﺪﻱ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ‪ ،‬ﺭﻳﺢ ﺍﻹﻣﺎﻣﺔ ﻳﻌﺪ ﰲ‬
‫ﺭﺃﺱ ﺃﰊ ﺯﻳﺪ‪ ،‬ﻓﺨﻔﻒ ﺃﺑﻮ ﺯﻳﺪ ﺍﻟﺼﻼﺓ ﻭﳘﺎ ﻳﻀﺤﻜﺎﻥ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ‪ :‬ﻓﻠﻢ ﺃﺩﺭ ﻣﺎ ﺫﻟﻚ! ﺣﱴ ﺳﺄﻟﺖ ﻻ‬
‫ﺃﺩﺭﻱ ﺍﳉﺤﻨﺪﻱ ﺃﻭ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺪﻣﺸﻘﻲ ﻓﻘﺎﻝ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﻟﻌﻢ ﺃﻥ ﺃﺑﺎ ﺯﻳﺪ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻛﺎﻥ ﺧﺮﺝ ﰲ ﻃﻠﺐ ﺍﻹﻣﺎﻡ‬
‫ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻗﺪ ﺗﻘﻠﺪ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻓﻌﲑﻩ ﺍﻟﺒﻜﺮﻱ ﺑﺬﻟﻚ‬

‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻣﻦ ﺣﺴﻦ ﺍﻋﺘﻘﺎﺩﻩ ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺜﺘﺐ ﻣﻦ ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳﺜﺒﺖ‬
‫ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﳊﺴﺒﺎﻥ‪ ،‬ﻭﻟﻘﺪ ﺟﺮﻯ ﺫﻛﺮﻩ ﺭﲪﻪ ﺍﷲ ﰲ ﳎﻠﺲ ﺍﻹﻣﺎﻡ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺒﺰﺍﺭ‪،‬‬
‫ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺑﺒﻠﺦ‪ ،‬ﻭﺍﳌﻔﱵ ﻬﺑﺎ‪ ،‬ﻓﺄﺛﲎ ﻋﻠﻴﻪ ﺧﲑﺍﹰ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﻗﻮﱘ ﺍﳌﺬﻫﺐ‪ ،‬ﺣﺴﻦ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﱂ ﻳﻌﺮﻑ ﺑﺸﻲﺀ‬
‫ﰲ ﺩﻳﺎﻧﺘﻪ‪ ،‬ﻛﻤﺎ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻣﻦ ﻧﺴﺐ ﺇﱃ ﻋﻠﻢ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺣﻀﺮ ﻣﻦ ﺍﻟﻔﻀﻼﺀ ﻭﺍﻷﻣﺎﺛﻞ‪ ،‬ﺃﺛﲎ ﻋﻠﻴﻪ‬
‫ﻭﻧﺴﺒﻪ ﺇﱃ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻻﺳﺘﻮﺍﺀ‪ ،‬ﻭﺃﻧﻪ ﱂ ﻳﻌﺜﺮ ﻟﻪ ﻣﻊ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ ﺍﳉﻤﺔ‪ ،‬ﻋﻠﻰ ﻛﻠﻤﺔ ﺗﺪﻝ ﻋﻠﻰ ﻗﺪﺡ ﰲ‬
‫ﻋﻘﻴﺪﺗﻪ‪ ،‬ﰒ ﳌﺎ ﻗﻀﻰ ﻭﻃﺮﻩ ﻣﻦ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺻﺎﺭ ﰲ ﻛﻞ ﻓﻦ ﻣﻦ ﻓﻨﻮﻥ ﺍﻟﻌﻠﻢ ﻗﺪﻭﺓ‪ ،‬ﻭﰲ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻋﻪ‬
‫ﻼ ﻋﻠﻰ ﻃﺮﻳﻖ ﻫﺮﺍﺓ‪ ،‬ﺣﱴ ﻭﺻﻞ ﺇﱃ ﺑﻠﺦ‪ ،‬ﻭﺍﻧﺘﺸﺮ ﻬﺑﺎ ﻋﻠﻤﻪ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺇﻣﺎﻣﺎﹰ‪ ،‬ﻗﺼﺪ ﺍﻟﻌﻮﺩ ﺇﱃ ﺑﻠﺪﻩ‪ ،‬ﻓﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ﻣﻘﺒ ﹰ‬
‫ﻭﺭﺩ ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﻫﺎﺷﻢ ﺍﳌﺮﻭﺯﻱ ﺑﻠﺦ‪ ،‬ﻭﺍﺳﺘﻮﱃ ﻋﻠﻰ ﲣﻮﻣﻬﺎ‪ ،‬ﺭﺍﻭﺩﻩ ﻋﻠﻰ ﺃﻥ ﻳﺴﺘﻮﺯﺭﻩ ﻓﺄﰉ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭ‬
‫ﺳﻼﻣﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﻟﻌﻘﱮ‪ ،‬ﻓﺎﲣﺬ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﻌﱯ ﻭﺯﻳﺮﺍﹰ‪ ،‬ﻭﺃﺑﺎ ﺯﻳﺪ ﻛﺎﺗﺒﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻮﺯﻳﺮ ﻭﺃﺑﻮ ﺯﻳﺪ ﻣﻦ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻋﻈﻢ ﳏﻠﻬﻤﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﺻﺒﺤﺎ ﺑﺄﺭﻓﻊ ﻃﺮﻑ ﻋﻨﺪﻩ ﻣﺮﻣﻮﻗﲔ ﻭﺑﺄﺭﻭﻯ ﻛﺄﺱ ﻣﻦ ﺟﻨﺎﺑﻪ ﻣﺼﺒﻮﺣﲔ‬
‫ﻭﻣﻐﺒﻮﻗﲔ‪ ،‬ﻭﻛﺎﻥ ﺭﺯﻕ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﰲ ﺍﻟﺸﻬﺮ ﺃﻟﻒ ﺩﺭﻫﻢ ﻭﺭﻗﺎﹰ‪ ،‬ﻭﻷﰊ ﺯﻳﺪ ﲬﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ ﻭﺭﻗﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﻳﺄﻣﺮ ﺍﳋﺎﺯﻥ ﺑﺰﻳﺎﺩﺓ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﻷﰊ ﺯﻳﺪ ﻣﻦ ﺭﺯﻗﻪ ﻭﻧﻘﺼﺎﻥ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﻣﻦ ﺭﺯﻕ ﻧﻔﺴﻪ‪ ،‬ﻓﻜﺎﻥ ﻳﺼﻞ ﺇﱃ‬
‫ﺃﰊ ﺯﻳﺪ ﺳﺘﻤﺎﺋﺔ ﺩﺭﻫﻢ ﻭﺇﱃ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺗﺴﻌﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﺧﺬ ﻟﻨﻔﺴﻪ ﻣﻜﺴﺮﺓ‪ ،‬ﻭﻳﺄﻣﺮ ﻷﰊ ﺯﻳﺪ ﺑﺎﻟﻮﺿﺢ‬
‫ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻓﺒﻘﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﻣﺪﺓ ﻏﲑ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻋﺎﺷﻮﺍ ﻋﻠﻰ ﲨﻠﺔ ﲨﻴﻠﺔ‪ ،‬ﺣﱴ ﻓﺘﻜﺖ ﻬﺑﻢ ﻳﺪ ﺍﳌﻨﻮﻥ‪ ،‬ﻭﻫﻠﻚ ﺃﲪﺪ‬
‫ﺑﻦ ﺳﻬﻞ ﻋﻦ ﻋﻤﺮ ﻗﺼﲑ‪ ،‬ﻭﺍﺳﺘﻤﺘﺎﻉ ﺑﺈﻣﺎﻣﺔ ﻏﲑ ﻛﺒﲑ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻮﺯﻳﺮﻱ‪ :‬ﻭﻛﺎﻥ ﻟﻘﻲ‬
‫ﺃﺑﺎ ﺯﻳﺪ ﻭﺗﺘﻠﻤﺬ ﻟﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺯﻳﺪ ﺿﺎﺑﻄﹰﺎ ﻟﻨﻔﺴﻪ ﺫﺍ ﻭﻗﺎﺭ‪ ،‬ﻭﺣﺴﻦ ﺍﺳﺘﺒﺼﺎﺭ‪ ،‬ﻗﻮﱘ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﲨﻴﻞ ﺍﻟﺒﻴﺎﻥ‪،‬‬
‫ﻣﺘﺜﺒﺘﹰﺎ ﻧﺰﺭ ﺍﻟﺸﻌﺮ‪ ،‬ﻗﻠﻴﻞ ﺍﻟﺒﺪﻳﻬﺔ‪ ،‬ﻭﺍﺳﻊ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻟﺘﺄﻟﻴﻔﺎﺕ‪ ،‬ﺇﺫﺍ ﺃﺧﺬ ﰲ ﺍﻟﻜﻼﻡ ﺃﻣﻄﺮ ﺍﻟﻶﻟﺊ‬
‫ﺍﳌﻨﺜﻮﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﻗﻠﻴﻞ ﺍﳌﻨﺎﻇﺮﺓ‪ ،‬ﺣﺴﻦ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻨﺰﻩ ﻋﻤﺎ ﻳﻘﺎﻝ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﻻ ﺍﻟﻈﺎﻫﺮ ﺍﳌﺴﺘﻔﻴﺾ ﻣﻦ‬
‫ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺍﳌﺸﻜﻞ ﻣﻦ ﺍﻷﻗﺎﻭﻳﻞ‪ ،‬ﻭﺣﺴﺒﻚ ﻣﺎ ﺃﻟﻔﻪ ﻣﻦ ﻛﺘﺎﺏ ﻧﻈﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻔﻮﻗﻪ ﰲ ﻫﺬﺍ‬
‫ﻻﺑﺎﺏ ﺗﺄﻟﻴﻒ‪.‬‬
‫ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﺼﺎﺋﺮ ﻷﰊ ﺣﻴﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻣﻦ ﺳﺎﻛﲏ ﺑﻐﺪﺍﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻘﺎﺿﻲ ﱂ ﺃﺭ ﻛﺘﺎﺑﹰﺎ ﰲ‬
‫ﻼ ﻳﺬﻫﺐ ﰲ ﺭﺃﻱ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻟﻜﻨﻪ ﺗﻜﻠﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﻜﻼﻡ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻣﺜﻞ ﻛﺘﺎﺏ ﻷﰊ ﺯﻳﺪ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﻭﻛﺎﻥ ﻓﺎﺿ ﹰ‬
‫ﻟﻄﻴﻒ ﺩﻗﻴﻖ ﰲ ﻣﻮﺍﺿﻊ‪ ،‬ﻭﺃﺧﺮﺝ ﺳﺮﺍﺋﺮﻩ‪ ،‬ﻭﲰﺎﻩ ﻧﻈﻢ ﻻﻗﺮﺁﻥ‪ ،‬ﻭﱂ ﻳﺄﺕ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻌﺎﱐ ﻓﻴﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻟﻠﻜﻌﱯ ﻛﺘﺎﺏ ﰲ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻳﺰﻳﺪ ﺣﺠﻤﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺃﰊ ﺯﻳﺪ‪ ،‬ﻗﺎﻝ ﺍﻟﻮﺯﻳﺮﻱ‪ :‬ﻭﻛﺎﻥ ﺃﻳﻀﹰﺎ ﻳﺘﺤﺮﺝ ﻋﻦ‬
‫ﺗﻔﻀﻴﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻦ ﻣﻔﺎﺧﺮﺓ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻴﺲ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﻇﺮﺍﺕ‬
‫ﺍﻟﺜﻼﺙ ﻣﺎ ﳚﺪﻱ ﻃﺎﺋﻼﹰ‪ ،‬ﻭﻻ ﻳﺘﻀﻤﻦ ﺣﺎﺻﻼﹰ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﰲ ﻣﻌﲎ ﺍﻟﻘﺮﺁﻥ‪) :‬ﻗﺮﺁﻧﹰﺎ ﻋﺮﺑﻴﹰﺎ ﻏﲑ ﺫﻱ‬
‫ﻋﻮﺝ( ﺍﻵﻳﺔ ﻭﺃﻣﺎ ﻣﻌﲎ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺗﻔﻀﻴﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻓﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﺻﺤﺎﰊ ﻛﺎﻟﻨﺠﻮﻡ‪ ،‬ﺑﺄﻳﻬﻢ‬
‫ﺍﻗﺘﺪﻳﺘﻢ ﺍﻫﺘﺪﻳﺘﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺮﰊ ﻭﺍﻟﺸﻌﻮﰊ‪ ،‬ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻝ‪) :‬ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ ﻭﻻ ﻳﺘﺴﺎﺀﻟﻮﻥ(‬
‫ﻭﻳﻘﻮﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪) ،‬ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ( ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺑﻌﺾ ﺃﻫﻞ ﺍﻷﺩﺏ ﻳﻘﻮﻝ‪ :‬ﺍﺗﻔﻖ ﺃﻫﻞ‬
‫ﺻﻨﺎﻋﺔ ﺍﻟﻜﻼﻡ ﺃﻥ ﻣﺘﻜﻠﻤﻲ ﺍﻟﻌﺎﱂ ﺛﻼﺛﺔ‪ ،‬ﺍﳉﺎﺣﻆ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﻋﺒﻴﺪﺓ ﺍﻟﻠﻄﻔﻲ‪ ،‬ﻭﺃﺑﻮ ﺯﻳﺪ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺰﻳﺪ‬
‫ﻟﻔﻈﻪ ﻋﻠﻰ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﻫﻮ ﺍﳉﺎﺣﻆ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺰﻳﺪ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻟﻔﻈﻪ‪ ،‬ﻭﻫﻮ ﻋﻠﻲ ﺑﻦ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﻮﺍﻓﻖ ﻟﻔﻈﻪ‬
‫ﻭﻣﻌﻨﺎﻩ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﺯﻳﺪ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻈﺎﺋﺮ‪ :‬ﺃﺑﻮ ﺯﻳﺪ ﺍﻟﺒﻠﺨﻲ ﻳﻘﺎﻝ ﻟﻪ ﺑﺎﻟﻌﺮﺍﻕ ﺟﺎﺣﻆ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﺣﻜﻲ ﺃﻥ ﺃﺑﺎ ﺯﻳﺪ ﳌﺎ‬
‫ﺩﺧﻞ ﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ‪ ،‬ﺃﻭﻝ ﺩﺧﻮﻟﻪ ﻋﻠﻴﻪ‪ ،‬ﺳﺄﻟﻪ ﻋﻦ ﺍﲰﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺯﻳﺪ‪ ،‬ﻓﻌﺠﺐ ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﺣﲔ ﺳﺄﻟﻪ ﻋﻦ ﺍﲰﻪ ﻓﺄﺟﺎﺏ ﻋﻦ ﻛﻨﻴﺘﻪ‪ ،‬ﻭﻋﺪ ﺫﻟﻚ ﻣﻦ ﺳﻘﻄﺎﺗﻪ‪ ،‬ﻓﻠﻤﺎ ﺧﺮﺝ ﺗﺮﻙ ﺧﺎﲤﻪ ﰲ ﳎﻠﺴﻪ ﻋﻨﺪﻩ‪ ،‬ﻓﺄﺑﺼﺮﻩ‬
‫ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ‪ ،‬ﻓﺎﺯﺩﺍﺩ ﺗﻌﺠﺒﹰﺎ ﻣﻦ ﻏﻔﻠﺘﻪ‪ ،‬ﻓﺄﺧﺬﻩ ﺑﻴﺪﻩ ﻭﻧﻈﺮ ﰲ ﻧﻘﺶ ﻓﺼﻪ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻴﻪ ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ‪ ،‬ﻓﻌﻠﻢ‬
‫ﺣﻴﻨﺌﺬ ﺃﻧﻪ ﺇﳕﺎ ﺃﺟﺎﺏ ﻋﻦ ﻛﻨﻴﺘﻪ ﻟﻠﻤﻮﺍﻓﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﲔ ﺍﲰﻪ ﻭﺍﲰﻪ‪ ،‬ﻭﺃﻧﻪ ﺃﺧﺬ ﲝﺴﻦ ﺍﻷﺩﺏ‪ ،‬ﻭﺭﺍﻋﻰ ﺣﺪ‬
‫ﺍﻻﺣﺘﺸﺎﻡ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻭﺻﻤﺔ ﺍﻟﺘﺰﺍﻡ ﺍﳋﻄﺈ ﰲ ﺍﻟﻮﻗﺖ ﻭﺍﳊﺎﻝ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻳﺘﻌﺎﻃﻰ ﺍﺳﻢ ﺍﻷﻣﲑ ﺑﺎﻻﺳﺘﻌﻤﺎﻝ ﻭﺍﻻﺑﺘﺬﺍﻝ‪.‬‬

‫ﻭﺣﻜﻲ ﺃﻥ ﺃﺑﺎ ﺯﻳﺪ ﰲ ﺣﺪﺍﺛﺘﻪ‪ ،‬ﻭﺣﺎﻝ ﻓﻘﺮﻩ ﻭﺧﻠﺘﻪ ﻛﺎﻥ ﺍﻟﺘﻤﺲ ﻣﻦ ﺃﰊ ﻋﻠﻲ ﺍﳌﻨﲑﻱ ﺣﻨﻄﺔ‪ ،‬ﻓﺄﻣﺮﻩ ﲝﻤﻞ ﺟﺮﺍﺏ‬
‫ﺇﻟﻴﻪ ﻓﻔﻌﻞ‪ ،‬ﻓﻠﻢ ﻳﻌﻄﻪ ﺣﻨﻄﺔ‪ ،‬ﻭﺣﺒﺲ ﺍﳉﺮﺍﺏ‪ ،‬ﻭﻣﻀﻰ ﻋﻠﻰ ﻫﺬﺍ ﺃﻋﻮﺍﻡ ﻛﺜﲑﺓ‪ ،‬ﻭﺧﺮﺝ ﺷﻬﻴﺪ ﺑﻦ ﺍﳊﺴﲔ ﺇﱃ‬
‫ﳏﺘﺎﺝ ﺑﻦ ﺃﲪﺪ ﺑﺎﻟﺼﻌﺎﻧﻴﺎﻥ‪ ،‬ﻭﻛﺘﺐ ﺇﱃ ﺃﰊ ﺯﻳﺪ ﻛﺘﺒﹰﺎ ﱂ ﳚﺒﻪ ﺃﺑﻮ ﺯﻳﺪ ﻋﻨﻬﺎ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺷﻬﻴﺪ ﻬﺑﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ‪،‬‬
‫ﻳﻌﲑﻩ ﲝﺪﻳﺚ ﺍﳉﺮﺍﺏ‪:‬‬
‫ﺃﻣﲏ ﺍﻟﻨﻔﺲ ﻣﻨﻚ ﺟﻮﺍﺏ ﻛﺘﱯ ‪ ...‬ﻭﺃﻗﻄﻌﻬﺎ ﻟﺘﺴﻜﻦ ﻭﻫﻲ ﺗﺎﰊ‬
 ‫ﺇﺫﺍ ﻣﺎ ﻗﻠﺖ ﺳﻮﻑ ﳚﻴﺐ ﻗﺎﻟﺖ ‪ ...‬ﺇﺫﺍ ﺭﺩ ﺍﳌﻨﲑﻱ ﺍﳉﺮﺍﺑﺎ‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺍﳊﺴﻦ ﺍﳊﺪﻳﺜﻲ‪ ،‬ﻋﻠﻰ ﻇﻬﺮ ﻛﺘﺎﺏ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻷﰊ ﺯﻳﺪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻔﻘﻴﻪ‪ :‬ﻣﺎ ﺻﻨﻒ‬
‫ﰲ ﺍﻹﺳﻼﻡ ﻛﺘﺎﺏ ﺃﻧﻔﻊ ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺘﺄﻭﻳﻼﺕ‪ ،‬ﺻﻨﻔﻪ ﺃﺑﻮ ﺯﻳﺪ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬
‫ﻳﻌﲏ ﻛﺘﺎﺏ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﻛﺎﻥ ﻷﰊ ﺯﻳﺪ ﺣﺎﻓﺪ ﻳﻘﺎﻝ ﻟﻪ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺯﻳﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻷﰊ ﺯﻳﺪ ﳓﻮ ﻣﻦ ﺳﺒﻌﲔ ﺗﺄﻟﻴﻔﺎﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻘﻲ‬
‫ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ ﺍﻷﻣﲑ ﺃﺑﺎ ﺯﻳﺪ ﰲ ﻃﺮﻳﻖ‪ ،‬ﻭﻗﺪ ﺃﺟﻬﺪﻩ ﺍﻟﺴﲑ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻋﻴﻴﺖ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺯﻳﺪ‪ :‬ﻧﻌﻢ‬
‫ﺃﻋﻴﻴﺖ ﺃﻳﻬﺎ ﺍﻷﻣﲑ‪ ،‬ﻓﻨﺒﻬﻪ ﺃﻧﻪ ﳊﻦ ﰲ ﻗﻮﻟﻪ " ﻋﻴﻴﺖ " ﺇﺫ ﺍﻟﻌﻲ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻹﻋﻴﺎﺀ ﰲ ﺍﳌﺸﻲ‪ ،‬ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺯﻳﺪ‪:‬‬
‫ﻟﻜﻞ ﺍﻣﺮﺉ ﺿﻴﻒ ﻳﺴﺮ ﺑﻘﺮﺑﻪ ‪ ...‬ﻭﻣﺎﱄ ﺳﻮﻯ ﺍﻷﺣﺰﺍﻥ ﻭﺍﳍﻢ ﻣﻦ ﺿﻴﻒ‬
‫ﺗﻨﺎﺀﺕ ﺑﻨﺎ ﺩﺍﺭ ﺍﳊﺒﻴﺐ ﺍﻗﺘﺮﺍﻬﺑﺎ ‪ ...‬ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﺭﺅﻳﺔ ﺍﻟﻄﻴﻒ ﻟﻠﻄﻴﻒ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ‪ :‬ﻛﺎﻥ ﺑﺒﻠﺦ ﳎﻨﻮﻥ ﻣﻦ ﻋﻘﻼﺀ ﺍﺠﻤﻟﺎﻧﲔ ﻭﻛﺎﻥ ﻳﻌﺮﻑ ﺑﺄﰊ ﺇﺑﺮﺍﻫﻴﻢ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺒﻐﺪﺍﺩﻱ‪" ،‬‬
‫ﻣﻦ ﻋﻘﻼﺀ ﺍﺠﻤﻟﺎﻧﲔ " ﺩﺧﻞ ﺇﱄ ﻭﻛﻨﺖ ﺃﻻﻋﺐ ﺍﻷﻫﻮﺍﺯﻱ ﺑﺎﻟﺸﻄﺮﻧﺞ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ﻭﺍﻷﻫﻮﺍﺯﻱ ﻟﻚ ﻓﺘﺤﲑﺕ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺍﺣﺴﺐ ﻓﺤﺴﺒﺖ ﲝﺮﻭﻑ ﺍﳉﻤﻞ‪ ،‬ﻓﻜﺎﻥ ﺳﺘﻮﻥ‪ ،‬ﻗﺎﻝ ﻓﺼﻞ ﺑﲔ ﻛﻨﻴﺘﻚ ﻭﻛﻨﻴﺘﻪ‬
‫ﺍﻷﻫﻮﺍﺯﻱ‪ ،‬ﻗﺎﻝ ﻓﻮﺻﻠﺖ‪ ،‬ﻓﺈﺫﺍ ﺃﺑﻮ ﺯﻳﺪ ﺛﻼﺛﻮﻥ‪ ،‬ﻭﺍﻷﻫﻮﺍﺯﻱ ﺛﻼﺛﻮﻥ‪ ،‬ﻓﻘﻀﻴﺖ ﻋﺠﺒﹰﺎ ﻣﻦ ﺍﺧﺘﺮﺍﻋﻪ ﰲ ﺗﻠﻚ‬
‫ﺍﻟﻮﻫﻠﺔ ﻫﺬﺍ ﺍﳊﺴﺎﺏ‪.‬‬
‫ﻭﺃﻣﺎ ﺧﱪ ﻭﻓﺎﺗﻪ‪ ،‬ﻓﻘﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺬﻛﻮﺭ‪ :‬ﺫﻛﺮ ﺃﺑﻮ ﺯﻳﺪ ﺍﻟﺪﻣﺸﻘﻲ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﰊ ﺯﻳﺪ ‪ -‬ﺭﲪﻪ‬
‫ﻼ ﻣﻦ ﻋﻠﺘﻪ‪،‬‬
‫ﺍﷲ ‪ -‬ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺿﺤﻮﺓ ﻟﻌﺸﺮ ﺑﻘﲔ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ ﻓﻮﺟﺪﺗﻪ ﺛﻘﻴ ﹰ‬
‫ﻓﺴﻠﻤﺖ ﺳﻼﻣﹰﺎ ﺿﻌﻴﻔﺎﹰ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﻗﺪ ﺍﻧﻘﻄﻊ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺇﻻ ﻓﺮﺍﻕ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻭﺩﻣﻌﺖ ﻋﻴﻨﻪ‪،‬‬
‫ﻭﺑﻜﻴﺖ ﺃﻧﺎ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺃﺭﺟﻮ ﺃﻥ ﻳﺸﻔﻊ ﺍﷲ ﺍﻟﺸﻴﺦ ﻓﻴﻨﺎ ﻭﰲ ﻋﺘﺮﺗﻨﺎ ﺑﻌﺎﻓﻴﺘﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎﺕ‪ :‬ﻭﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ‪:‬‬
‫)ﺃﻓﺮﺃﻳﺖ ﺇﻥ ﻣﺘﻌﻨﺎﻫﻢ ﺳﻨﲔ ﰒ ﺟﺎﺀﻫﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻮﻋﺪﻭﻥ ﻣﺎ ﺃﻏﲎ ﻋﻨﻬﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﳝﺘﻌﻮﻥ( ﰒ ﻗﺎﻝ‪ :‬ﻻ ﺗﻐﺐ ﻋﲏ‬
‫ﻭﻛﻦ ﺑﺎﻟﻘﺮﺏ‪.‬‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﻌﺘﻤﺔ ﻗﺎﻝ‪ :‬ﺍﻧﺼﺮﻓﻮﺍ ﺣﱴ ﺃﺩﻋﻮﻛﻢ‪ ،‬ﻭﻗﺎﻝ ﻻﺑﻨﻪ ﺍﳊﺴﲔ ﺇﺫﺍ ﻃﻠﻊ ﺍﻟﻘﻤﺮ ﻭﻧﺰﻝ ﰲ ﺍﻟﺪﺍﺭ‬
‫ﻓﺄﻋﻠﻤﲏ‪ ،‬ﻓﻠﻤﺎ ﻃﻠﻊ ﺍﻟﻘﻤﺮ ﺃﻋﻠﻤﻪ‪ ،‬ﻓﺼﺎﺡ ﻬﺑﻢ ﻓﺠﺎﺀﻭﺍ‪ ،‬ﻭﻗﺎﻝ ﺃﻃﻠﻊ ﺍﻟﻘﻤﺮ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﲨﻌﻮﺍ ﻛﻞ ﻣﻦ ﰲ‬
‫ﺍﳌﻨﺰﻝ‪ ،‬ﻓﺎﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺴﺄﻝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﻦ ﺣﺎﻟﻪ‪ ،‬ﻭﻋﻦ ﻛﺴﻮﺗﻪ‪ ،‬ﻭﻋﻦ ﺁﻟﺔ ﺍﻟﺸﺘﺎﺀ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺑﻘﻲ ﺷﻲﺀ‬
‫ﱂ ﺃﺻﻠﺤﻪ ﻟﻜﻢ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻻ‪ :‬ﻓﺎﺳﺘﺤﻠﻔﻬﻢ ﰒ ﻗﺎﻝ‪ :‬ﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻫﺬﺍ ﺁﺧﺮ ﺍﺟﺘﻤﺎﻋﻲ ﻣﻌﻜﻢ‪ ،‬ﰒ ﺟﻌﻞ ﻳﺘﺸﻬﺪ‬
‫ﻭﻳﺴﺘﻐﻔﺮ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻗﻮﻣﻮﺍ ﻓﻘﺪ ﺟﺎﺀ ﻧﻮﺑﺔ ﻏﲑﻛﻢ‪ ،‬ﻓﺨﺮﺟﻮﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﻄﺎﺭﻣﺔ‪ ،‬ﻭﻫﻢ ﻳﺴﻤﻌﻮﻥ ﺗﺸﻬﺪﻩ‪ ،‬ﰒ ﺳﻜﺖ‬
‫ﻓﺮﺟﻌﻮﺍ ﻭﻗﺪ ﻗﻀﻰ ﳓﺒﻪ‪ ،‬ﺭﲪﻪ ﺍﷲ‪ ،‬ﻫﺬﺍ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺻﺎﺭ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﲤﺎﻡ‪:‬‬
‫ﰒ ﺍﻧﻘﻀﺖ ﺗﻠﻚ ﺍﻟﺴﻨﻮﻥ ﻭﺃﻫﻠﻬﺎ ‪ ...‬ﻓﻜﺄﻬﻧﺎ ﻭﻛﺄﻬﻧﻢ ﺃﺣﻼﻡ‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﻛﺘﺒﺘﻪ ﻋﻦ ﻛﺘﺎﺏ ﺃﰊ ﺳﻬﻞ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﻣﻦ ﺃﺧﺒﺎﺭ ﺃﰊ ﺯﻳﺪ‪ ،‬ﻭﻣﺎ ﺃﺭﻯ ﺃﻥ ﺃﺣﺪﹰﺍ‬
‫ﺟﺎﺀ ﻣﻦ ﺧﱪ ﺃﰊ ﺯﻳﺪ ﺑﺄﺣﺴﻦ ﳑﺎ ﺟﺎﺀ ﺑﻪ‪ ،‬ﺃﺛﺎﺑﻪ ﺍﷲ ﻋﻠﻰ ﺍﻫﺘﻤﺎﻣﻪ ﺍﳉﻨﺔ‪ ،‬ﻭﺳﺄﻛﺘﺐ ﺃﺧﺒﺎﺭ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﺃﲪﺪ ﺍﻟﻜﻌﱯ ﺍﻟﺒﻠﺨﻲ ﻋﻨﻪ ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﱂ ﺃﺧﻞ ﻣﻦ ﺃﺧﺒﺎﺭ ﺃﰊ ﺯﻳﺪ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺑﺸﻲﺀ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﺇﳕﺎ‬
‫ﺗﺮﻛﺖ ﺃﺷﻴﺎﺀ ﻣﻦ ﻓﻮﺍﺋﺪﻩ ﺗﺘﻌﻠﻖ ﺑﻜﺘﺐ ﺍﺠﻤﻟﺎﻣﻴﻊ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ ﺍﻟﺒﻠﺨﻲ ﳏﺪﺙ ﻣﻌﺘﻤﺪﻱ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﻳﺮﺛﻲ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﻗﺪ ﺗﻮﰲ‬
‫ﺑﺒﻠﺦ‪:‬‬
‫ﺇﻥ ﺍﳌﻨﻴﺔ ﺭﺍﻣﺘﻨﺎ ﺑﺄﺳﻬﻤﻬﺎ ‪ ...‬ﻓﺄﻭﻗﻌﺖ ﺳﻬﻤﻬﺎ ﺍﳌﺴﻤﻮﻡ ﺑﺎﳊﺴﻦ‬
‫ﺃﺑﻮ ﳏﻤﺪ ﺍﻷﻋﻠﻰ ﻓﻐﺎﺩﺭﻩ ‪ ...‬ﲢﺖ ﺍﻟﺼﻔﻴﺢ ﻣﻊ ﺍﻷﻣﻮﺍﺕ ﰲ ﻗﺮﻥ‬
‫ﻳﺎ ﻗﱪ ﺇﻥ ﺍﻟﺬﻱ ﺿﻤﻨﺖ ﺟﺜﺘﻪ ‪ ...‬ﻣﻦ ﻋﺼﺒﺔ ﺳﺎﺩﺓ ﻟﻴﺴﻮﺍ ﺫﻭﻱ ﺃﻓﻦ‬
‫ﳏﻤﺪ ﻭﻋﻠﻲ ﰒ ﺯﻭﺟﺘﻪ ‪ ...‬ﰒ ﺍﳊﺴﲔ ﺍﺑﻨﻪ ﻭﺍﳌﺮﺗﻀﻰ ﺍﳊﺴﻦ‬
‫ﺻﻠﻰ ﺍﻹﻟﻪ ﻋﻠﻴﻬﻢ ﻭﺍﳌﻼﺋﻜﺔ ﺍﻝ ‪ ...‬ﻣﻘﺮﺑﻮﻥ ﻃﻮﺍﻝ ﺍﻟﺪﻫﺮ ﻭﺍﻟﺰﻣﻦ‬

‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﺃﻳﺮﻳﺪ ﺻﺎﺣﺒﻨﺎ ﻫﺬﺍ ﺃﻭ ﻏﲑﻩ؟ ﻓﺈﻧﻪ ﱂ ﻳﺬﻛﺮﻩ ﺑﺄﻛﺜﺮ ﳑﺎ ﻛﺘﺒﻨﺎﻩ‪.‬‬
‫ﻭﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻠﺪﺍﻥ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺸﺎﺭﻱ‪ ،‬ﺃﻥ ﺻﺎﺣﺐ ﺧﺮﺍﺳﺎﻥ ﺍﺳﺘﺪﻋﺎﻩ ﺇﱃ ﲞﺎﺭﻱ‪ ،‬ﻟﻴﺴﺘﻌﲔ ﺑﻪ ﻋﻠﻰ‬
‫ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺟﻴﺤﻮﻥ ﻭﺭﺃﻯ ﺗﻐﻄﻤﻂ ﺃﻣﻮﺍﺟﻪ ﻭﺟﺮﻳﺔ ﻣﺎﺋﻪ ﻭﺳﻌﺔ ﻗﻄﺮﻩ ﻛﺘﺐ ﺇﻟﻴﻪ‪ :‬ﺇﻥ ﻛﻨﺖ ﺍﺳﺘﺪﻋﻴﺘﲏ ﳌﺎ‬
‫ﺑﻠﻐﻚ ﻣﻦ ﺻﺎﺋﺐ ﺭﺃﻳﻲ ﻓﺈﱐ ﺇﻥ ﻋﱪﺕ ﻫﺬﺍ ﺍﻟﻨﻬﺮ ﻓﻠﺴﺖ ﺑﺬﻱ ﺭﺃﻱ ﻭﺭﺃﻳﻲ ﳝﻨﻌﲏ ﻣﻦ ﻋﺒﻮﺭﻩ‪ :‬ﻓﻠﻤﺎ ﻗﺮﺃ ﻛﺘﺎﺑﻪ‬
‫ﻋﺠﺐ ﻣﻨﻪ ﻭﺃﻣﺮﻩ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺑﻠﺦ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺍﻟﺼﻨﺪﻳﺪ ﺍﻟﻌﺮﺍﻗﻲ‬

‫ﻳﻜﲎ ﺃﺑﺎ ﻣﺎﻟﻚ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﺭﻭﻯ ﺷﻌﺮ ﺍﳌﻌﺮﻱ ﻋﻨﻪ‪ ،‬ﻭﻟﻪ ﻓﻴﻪ ﺷﺮﺡ‪ ،‬ﻭﻟﻪ ﻣﻊ ﺍﳊﺼﺮﻱ‬
‫ﻣﻨﺎﻗﻀﺎﺕ ﺩﺧﻞ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪ ﺑﲏ ﻃﺎﻫﺮ‪ ،‬ﻭﻣﺪﺡ ﺍﻟﺮﺳﺎﺀ ﻭﺍﻷﻛﺎﺑﺮ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‬

‫ﻭﺍﺳﻢ ﻃﺎﻫﺮ ﻃﻴﻔﻮﺭ‪ ،‬ﻣﺮﻭﺭﻭﺯﻱ ﺍﻷﺻﻞ‪ ،‬ﺃﺣﺪ ﺍﻟﺒﻠﻐﺎﺀ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻬﻢ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ‬
‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ‪ ،‬ﰲ ﺃﺧﺒﺎﺭ ﺍﳋﻠﻔﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﻭﺃﻳﺎﻣﻬﻢ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ ﻭﺩﻓﻦ ﺑﺒﺎﺏ ﺍﻟﺸﺎﻡ‬
‫ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻣﺎﺋﺘﲔ ﻣﺪﺧﻞ ﺍﳌﺄﻣﻮﻥ ﺑﻐﺪﺍﺩ ﻣﻦ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﺍﺑﻨﻪ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﻓﻴﻤﺎ ﺫﻳﻠﻪ ﻋﻠﻰ‬
‫ﺗﺎﺭﻳﺦ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﺣﻜﺎﻩ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺭﻭﻯ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺷﺒﺔ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻨﻪ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺑﻦ‬
‫ﺍﳌﺮﺯﺑﺎﻥ‪ ،‬ﻭﺣﺪﺙ ﺟﻌﻔﺮ ﺑﻦ ﺃﲪﺪ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﺒﺎﻫﺮ‪ :‬ﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ ﻣﺆﺩﺏ ﻛﺘﺎﺏ ﻋﺎﻣﻴﺎﹰ‪ ،‬ﰒ‬
‫ﲣﺼﺺ ﻭﺟﻠﺲ ﰲ ﺳﻮﻕ ﺍﻟﻮﺭﺍﻗﲔ‪ ،‬ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺮﻗﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﱂ ﺃﺭ ﳑﻦ ﺷﻬﺮ ﲟﺜﻞ ﻣﺎ ﺷﻬﺮ ﺑﻪ ﻣﻦ ﺍﻟﺘﺼﻨﻴﻒ‬
‫ﻟﻠﻜﺘﺐ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺸﻌﺮ ﺃﻛﺜﺮ ﺗﺼﺤﻴﻔﹰﺎ ﻣﻨﻪ ﻭﻻ ﺃﺑﻠﺪ ﻋﻠﻤﺎﹰ‪ ،‬ﻭﻻ ﺃﳊﻦ‪ ،‬ﻭﻟﻘﺪ ﺃﻧﺸﺪﱐ ﺷﻌﺮﺍﹰ‪ ،‬ﻳﻌﺮﺿﻪ ﻋﻠﻲ ﰲ‬
‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﳊﻦ ﰲ ﺑﻀﻌﺔ ﻋﺸﺮ ﻣﻮﺿﻌﹰﺎ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺳﺮﻕ ﺍﻟﻨﺎﺱ ﻟﻨﺼﻒ ﺑﻴﺖ ﻭﺛﻠﺚ ﺑﻴﺖ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺬﺍ‬
‫ﻗﺎﻝ ﱄ ﺍﻟﺒﺤﺘﺮﻱ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﻫﺬﺍ ﲨﻴﻞ ﺍﻷﺧﻼﻕ‪ ،‬ﻇﺮﻳﻒ ﺍﳌﻌﺎﺷﺮﺓ‪ ،‬ﺣﻠﻮﹰﺍ ﻣﻦ ﺑﲔ ﺍﻟﻜﻬﻮﻝ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺩﻫﻘﺎﻥ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻧﺰﻝ ﰲ ﺟﻮﺍﺭ ﺍﳌﻌﻠﻰ ﺍﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻌﺮﺽ ﻭﺍﳉﻴﺶ ﰲ ﺃﻳﺎﻡ ﺍﳌﺄﻣﻮﻥ‪،‬‬
‫ﻭﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ ﻳﻨﺰﻝ ﻋﻨﺪﻩ‪ ،‬ﻓﺄﺿﻘﻨﺎ ﺇﺿﺎﻗﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﺗﻌﺬﺭﺕ ﻋﻠﻴﻨﺎ ﻭﺟﻮﻩ ﺍﺣﻠﻴﻠﺔ‪ ،‬ﻓﻘﻠﺖ ﻻﺑﻦ ﺃﰊ‬
‫ﻃﺎﻫﺮ‪ :‬ﻫﻞ ﻟﻚ ﰲ ﺷﻲﺀ ﻻ ﺑﺄﺱ ﺑﻪ؟ ﺗﺪﻋﲏ ﺣﱴ ﺃﺳﺠﻴﻚ ﻭﺃﻣﻀﻲ ﺇﱃ ﻣﻨﺰﻝ ﺍﳌﻌﻠﻰ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﻓﺄﻋﻠﻤﻪ ﺃﻥ‬
 ‫ﺻﺪﻳﻘﹰﺎ ﱄ ﻗﺪ ﺗﻮﰲ ﻓﺂﺧﺬ ﻣﻨﻪ ﲦﻦ ﻛﻔﻦ ﻓﻨﻨﻔﻘﻪ‪ ،‬ﻓﻘﺎﻝ ﻧﻌﻢ‪ :‬ﻭﺟﺌﺖ ﺇﱃ ﻭﻛﻴﻞ ﺍﳌﻌﻠﻰ ﻓﻌﺮﻓﺘﻪ ﺧﱪﻧﺎ‪ ،‬ﻓﺼﺎﺭ ﻣﻌﻲ‬
‫ﺇﱃ ﻣﻨﺰﱄ‪ ،‬ﻓﺘﺄﻣﻞ ﺍﺑﻦ ﺃﰊ ﻃﺎﻫﺮ‪ ،‬ﰒ ﻧﻘﺮ ﺃﻧﻔﻪ ﻓﻀﺮﻁ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻣﺎ ﻫﺬﺍ؟ ﻓﻘﻠﺖ ﻫﺬﻩ ﺑﻘﻴﺔ ﻣﻦ ﺭﻭﺣﻪ ﻛﺮﻫﺖ‬
‫ﻧﻜﻬﺘﻪ ﻓﺨﺮﺟﺖ ﻣﻨﺎﺳﺘﻪ‪ ،‬ﻓﻀﺤﻚ‪ ،‬ﻭﻋﺮﻑ ﺍﳌﻌﻠﻰ ﺧﱪﻧﺎ‪ ،‬ﻓﺄﻣﺮ ﻟﻨﺎ ﲜﻤﻠﺔ ﺩﻧﺎﻧﲑ‪ ،‬ﻭﺍﳌﻌﻠﻰ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‬
‫ﻓﻴﻪ ﺩﻋﺒﻞ‪ ،‬ﻭﻗﻴﻞ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺒﺼﲑ‪:‬‬
‫ﻟﻌﻤﺮ ﺃﺑﻴﻚ ﻣﺎ ﻧﺴﺐ ﺍﳌﻌﻠﻰ ‪ ...‬ﺇﱃ ﻛﺮﻡ ﻭﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺮﱘ‬
‫ﻭﻟﻜﻦ ﺍﻟﺒﻼﺩ ﺇﺫﺍ ﺍﻗﺸﻌﺮﺕ ‪ ...‬ﻭﺻﻮﺡ ﻧﺒﺘﻬﺎ ﺭﻋﻲ ﺍﳍﺸﻴﻢ‬
‫ﻭﺣﺪﺙ ﺍﳉﻬﺸﻴﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ ﻗﺎﻝ‪ :‬ﻣﺪﺡ ﺃﲪﺪ ﺍﺑﻦ ﺃﰊ ﻃﺎﻫﺮ ﺍﳊﺴﻦ ﺑﻦ ﳐﻠﺪ‪ ،‬ﻭﺯﻳﺮ ﺍﳌﻌﺘﻤﺪ‪ ،‬ﻓﺄﻣﺮ ﻟﻪ‬
‫ﲟﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻳﺖ ﺭﺟﺎﺀ ﺍﳋﺎﺩﻡ ﻓﺨﺪﺫﻫﺎ ﻣﻨﻪ‪ ،‬ﻓﻠﻘﻲ ﺃﲪﺪ ﺭﺟﺎﺀ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﱂ ﻳﺄﻣﺮﱐ ﺑﺸﻲﺀ‪ ،‬ﻓﻜﺘﺐ ﺇﱃ‬
‫ﺍﳊﺴﻦ‪:‬‬
‫ﺃﻣﺎ ﺭﺟﺎﺀ ﻓﺄﺭﺟﺎ ﻣﺎ ﺃﻣﺮﺕ ﺑﻪ ‪ ...‬ﻓﻜﻴﻒ ﺇﻥ ﻛﻨﺖ ﱂ ﺗﺄﻣﺮﻩ ﻳﺄﲤﺮ؟‬
‫ﺑﺎﺩﺭ ﲜﻮﺩﻙ ﻣﻬﻤﺎ ﻛﻨﺖ ﻣﻘﺘﺪﺭﹰﺍ ‪ ...‬ﻓﻠﻴﺲ ﰲ ﻛﻞ ﺣﺎﻝ ﺃﻧﺖ ﻣﻘﺘﺪﺭ‬
‫ﻓﺄﻣﺮ ﺑﺄﺿﻌﺎﻓﻬﺎ ﻟﻪ‪.‬‬

‫ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻛﺘﺎﺏ ﺍﳌﻨﺜﻮﺭ ﻭﺍﳌﻨﻈﻮﻡ‪ ،‬ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺟﺰﺀﺍﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﺑﻴﺪ‬
‫ﺍﻟﻨﺎﺱ ﺛﻼﺛﺔ ﻋﺸﺮ ﺟﺰﺀﺍﹰ‪ ،‬ﻛﺘﺎﺏ ﺳﺮﻗﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺑﻐﺪﺍﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻮﺍﻫﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺆﻟﻔﲔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳍﺪﺍﻳﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺸﺘﻖ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺨﺘﻠﻒ ﻣﻦ ﺍﳌﺆﺗﻠﻒ‪ ،‬ﻛﺘﺎﺏ ﺃﲰﺎﺀ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻮﺷﻰ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺃﻟﻘﺎﺏ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﻣﻦ ﻋﺮﻑ ﺑﺎﻟﻜﲎ ﻭﻣﻦ ﻋﺮﻑ ﺑﺎﻻﺳﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻌﺮﻭﻓﲔ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻌﺘﺬﺭﻳﻦ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻋﺘﺬﺍﺭ ﻭﻫﺐ ﻣﻦ ﺿﺮﻃﺘﻪ‪ ،‬ﻛﺘﺎﺏ ﻣﻦ ﺃﻧﺸﺪ ﺷﻌﺮﹰﺍ ﻭﺃﺟﻴﺐ ﺑﻜﻼﻡ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺠﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﻣﺮﺛﻴﺔ ﻫﺮﻣﺰ ﺑﻦ‬
‫ﻛﺴﺮﻯ ﺑﻦ ﺃﰊ ﺷﺮﻭﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺧﱪ ﺍﳌﻠﻚ ﺍﻟﻌﺎﱄ ﰲ ﺗﺪﺑﲑ ﺍﳌﻤﻠﻜﺔ ﻭﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺼﻠﺢ ﻭﺍﻟﻮﺯﻳﺮ ﺍﳌﻌﲔ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳌﻠﻚ ﺍﻟﺒﺎﺑﻠﻲ ﻭﺍﳌﻠﻚ ﺍﳌﺼﺮﻱ ﺍﻟﺒﺎﻏﻴﲔ‪ ،‬ﻭﺍﳌﻠﻚ ﺍﳊﻜﻴﻢ ﺍﻟﺮﻭﻣﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺰﺍﺡ ﻭﺍﳌﻌﺎﺗﺒﺎﺕ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻣﻔﺎﺧﺮﺓ ﺍﻟﻮﺭﺩ ﻭﺍﻟﻨﺮﺟﺲ‪ ،‬ﻛﺘﺎﺏ ﻣﻘﺎﺗﻞ ﺍﻟﻔﺮﺳﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﻣﻘﺎﺗﻞ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻴﻞ‪ ،‬ﻛﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﺮﺩ‪،‬‬
‫ﻛﺘﺎﺏ ﺳﺮﻗﺎﺕ ﺍﻟﺒﺤﺘﺮﻱ ﻣﻦ ﺃﰊ ﲤﺎﻡ‪ ،‬ﻛﺘﺎﺏ ﲨﻬﺮﺓ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﺪﺑﺮ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﳛﲕ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ‪ ،‬ﰲ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺃﺧﺒﺎﺭﻫﻢ‪،‬‬
‫ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺍﻟﻌﺠﻢ‪ ،‬ﻛﺘﺎﺏ ﻟﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﳌﺘﻈﺮﻓﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺃﺷﻌﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ‬
‫ﻛﺘﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺷﻌﺮ ﺑﻜﺮ ﺍﺑﻦ ﺍﻟﻨﻄﺎﺡ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺆﻧﺲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻐﻠﺔ ﻭﺍﻟﻐﻠﻴﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺷﻌﺮ ﺍﻟﻌﺘﺎﰊ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﺧﺘﻴﺎﺭ ﺷﻌﺮ ﻣﻨﺼﻮﺭ ﺍﻟﻨﻤﺮﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺷﻌﺮ ﺃﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺑﺸﺎﺭ ﻭﺍﺧﺘﻴﺎﺭ ﺷﻌﺮﻩ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ‬
‫ﻣﺮﻭﺍﻥ ﻭﺁﻝ ﻣﺮﻭﺍﻥ ﻭﺍﺧﺘﻴﺎﺭ ﺃﺷﻌﺎﺭﻫﻢ ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﺑﻦ ﻣﻴﺎﺩﺓ ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﺑﻦ ﻫﺮﻣﺔ ﻭﳐﺘﺎﺭ ﺷﻌﺮﻩ‪ .‬ﻛﺘﺎﺏ‬
‫ﺃﺧﺒﺎﺭ ﺍﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ‪ .‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻭﺷﻌﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺍﻟﺮﻗﻴﺎﺕ‪ .‬ﻭﺃﻧﺸﺪ ﻟﻪ ﺍﺑﻨﻪ ﻋﺒﻴﺪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ‪:‬‬
‫ﻭﻣﺎ ﺍﻟﺸﻌﺮ ﺇﻻ ﺍﻟﺴﻴﻒ ﻳﻨﺒﻮ ﻭﺣﺪﻩ ‪ ...‬ﺣﺴﺎﻡ ﻭﳝﻀﻲ ﻭﻫﻮ ﻟﻴﺲ ﺑﺬﻱ ﺣﺪ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺑﺎﻹﺣﺴﺎﻥ ﻳﺮﺯﻕ ﺷﺎﻋﺮ ‪ ...‬ﻷﺟﺪﻯ ﺍﻟﺬﻱ ﻳﻜﺪﻯ ﻭﺃﻛﺪﻯ ﺍﻟﺬﻱ ﳚﺪﻱ‬
‫ﻭﻣﻦ ﻗﻮﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
 ‫ﻗﺪ ﻛﻨﺖ ﺃﺻﺪﻕ ﰲ ﻭﻋﺪﻱ ﻓﺼﲑﱐ ‪ ...‬ﻛﺬﺍﺑﺔ ﻟﻴﺲ ﺫﺍ ﰲ ﲨﻠﺔ ﺍﻷﺩﺏ‬
‫ﻳﺎ ﺫﺍﻛﺮﹰﺍ ﺣﻠﺖ ﻋﻦ ﻋﻬﺪﻱ ﻭﻋﻬﺪﻛﻢ ‪ ...‬ﻓﻨﺼﺮﺓ ﺍﻟﺼﺪﻕ ﺃﻓﻀﺖ ﰊ ﺇﱃ ﺍﻟﻜﺬﺏ‬
‫ﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﳌﻘﺘﺒﺲ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﳏﻤﺪ ﺍﳊﻠﻴﻤﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ ﻟﻨﻔﺴﻪ ﰲ‬
‫ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ‪:‬‬
‫ﻛﻤﻠﺖ ﰲ ﺍﳌﱪﺩ ﺍﻵﺩﺍﺏ ‪ ...‬ﻭﺍﺳﺘﻘﻠﺖ ﰲ ﻋﻘﻠﻪ ﺍﻷﻟﺒﺎﺏ‬
‫ﻏﲑ ﺃﻥ ﺍﻟﻔﱴ ﻛﻤﺎ ﺯﻋﻢ ﺍﻟﻨﺎ ‪ ...‬ﺱ ﺩﻋﻲ ﻣﺼﺤﻒ ﻛﺬﺍﺏ‬
‫ﻭﺣﺪﺙ ﻋﻨﻦ ﺍﻟﺼﻮﱄ‪ ،‬ﻋﻦ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﻋﻴﻨﻮﻳﻪ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ ﻗﺎﻝ‪ :‬ﺧﺮﺟﺖ ﻣﻦ‬
‫ﻣﻨﺰﻝ ﺃﰊ ﺍﻟﺼﻘﺮ‪ ،‬ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﰲ ﲤﻮﺯ‪ ،‬ﻓﻘﻠﺖ ﻟﻴﺲ ﺑﻘﺮﰊ ﻣﻨﺰﻝ ﺃﻗﺮﺏ ﻣﻦ ﻣﻨﺰﻝ ﺍﳌﱪﺩ‪ ،‬ﺇﺫ ﻛﻨﺖ ﻻ ﺃﻗﺪﺭ‬
‫ﺃﺻﻞ ﺇﱃ ﻣﻨﺰﱄ ﺑﺒﺎﺏ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﺠﺌﺘﻪ‪ ،‬ﻓﺄﺩﺧﻠﲏ ﺇﱃ ﺣﻮﻳﺸﺔ ﻟﻪ‪ ،‬ﻭﺟﺎﺀ ﲟﺎﺋﺪﺓ‪ ،‬ﻓﺄﻛﻠﺖ ﻣﻌﻪ ﻟﻮﻧﲔ ﻃﻴﺒﲔ‪ ،‬ﻭﺳﻘﺎﱐ‬
‫ﻣﺎﺀ ﺑﺎﺭﺩﺍﹰ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﺃﺣﺪﺛﻚ ﺇﱃ ﺃﻥ ﺗﻨﺎﻡ‪ ،‬ﻓﺠﻌﻞ ﳛﺪﺛﲏ ﺃﺣﺴﻦ ﺣﺪﻳﺚ‪ ،‬ﻓﺤﻀﺮﱐ ﻟﺸﺆﻣﻲ ﻭﻗﻠﺔ ﺷﻜﺮﻱ ﺑﻴﺘﺎﻥ‪،‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻗﺪ ﺣﻀﺮﱐ ﺑﻴﺘﺎﻥ ﺃﻧﺸﺪﳘﺎ؟ ﻓﻘﺎﻝ‪ :‬ﺫﺍﻙ ﺇﻟﻴﻚ‪ ،‬ﻭﻫﻮ ﻳﻈﻦ ﺃﱐ ﻗﺪ ﻣﺪﺣﺘﻪ‪ ،‬ﻓﺄﻧﺸﺪﺗﻪ‪:‬‬
‫ﻭﻳﻮﻡ ﻛﺤﺮ ﺍﻟﺸﻮﻕ ﰲ ﺻﺪﺭ ﻋﺎﺷﻖ ‪ ...‬ﻋﻠﻰ ﺃﻧﻪ ﻣﻨﻪ ﺃﺣﺮ ﻭﺃﻭﻣﺪ‬
‫ﻼ ‪ ...‬ﻓﻤﺎ ﺯﻟﺖ ﰲ ﺃﻟﻔﺎﻇﻪ ﺃﺗﱪﺩ‬
‫ﻇﻠﻠﺖ ﺑﻪ ﻋﻨﺪ ﺍﳌﱪﺩ ﻗﺎﺋ ﹰ‬
‫ﻓﻘﺎﻝ ﱄ‪ :‬ﻗﺪ ﻛﺎﻥ ﻳﺴﻌﻚ ﺇﺫﺍ ﱂ ﲢﻤﺪ ﺃﻻ ﺗﺬﻡ‪ ،‬ﻭﻣﺎﻟﻚ ﻋﻨﺪﻱ ﺟﺰﺍﺀ ﺇﻻ ﺃﻥ ﺃﺧﺮﺟﻚ‪ ،‬ﻭﺍﷲ ﻻ ﺟﻠﺴﺖ ﻋﻨﺪﻱ‬
‫ﺑﻌﺪ ﻫﺬﺍ‪ ،‬ﻓﺄﺧﺮﺟﲏ‪ ،‬ﻓﻤﻀﻴﺖ ﺇﱃ ﻣﻨﺰﱄ ﺑﺒﺎﺏ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﻤﺮﺿﺖ ﻣﻦ ﺍﳊﺮ ﺍﻟﺬﻱ ﻧﺎﻟﲏ ﻣﺪﺓ‪ ،‬ﻓﻌﺪﺕ ﺑﺎﻟﻠﻮﻡ ﻋﻠﻰ‬
‫ﻧﻔﺴﻲ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﺎﻟﺪﻱ ﺣﺪﺛﻨﺎ ﺟﺤﻈﺔ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ ﻗﺎﻝ‪ :‬ﻗﺼﺪﺕ ﺳﺮ ﻣﻦ ﺭﺃﻯ‪ ،‬ﺯﺍﺋﺮﹰﺍ ﺑﻌﺾ ﻛﺘﺎﻬﺑﺎ ﺑﺸﻌﺮ ﻣﺪﺣﺘﻪ‬
‫ﺑﻪ‪ ،‬ﻓﻘﺒﻠﲏ ﻭﺃﺣﺴﻦ ﺇﱄ‪ ،‬ﻭﺃﺟﺰﻝ ﺻﻠﱵ‪ ،‬ﻭﻭﻫﺐ ﱄ ﻏﻼﻣﹰﺎ ﺭﻭﻣﻴﺎﹰ‪ ،‬ﺣﺴﻦ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺭﺣﻠﺖ ﺃﺭﻳﺪ ﺑﻐﺪﺍﺩ ﺳﺎﺋﺮﹰﺍ‬
‫ﻋﻠﻰ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﱂ ﺃﺭﻛﺐ ﺍﳌﺎﺀ‪ ،‬ﻓﻠﻤﺎ ﺳﺮﺕ ﳓﻮ ﺍﻟﻔﺮﺳﺦ ﺃﺧﺬﺗﻨﺎ ﺍﻟﺴﻤﺎﺀ ﺑﺄﻣﺮ ﻋﻈﻴﻢ ﻣﻦ ﺍﻟﻘﻄﺮ‪ ،‬ﻭﳓﻦ ﺑﺎﻟﻘﺮﺏ ﻣﻦ‬
‫ﺩﻳﺮ ﺍﻟﺴﻮﺳﻦ‪ ،‬ﻓﻘﻠﺖ ﻟﻠﻐﻼﻡ‪ :‬ﺍﻋﺪﻝ ﺑﻨﺎ ﻳﺎ ﺑﲏ ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﻳﺮ‪ ،‬ﻧﻘﻴﻢ ﻓﻴﻪ ﺇﱃ ﺃﻥ ﳜﻒ ﻫﺬﺍ ﺍﳌﻄﺮ‪ ،‬ﻓﻔﻌﻞ ﻭﺍﺯﺩﺍﺩ‬
‫ﺍﻟﻘﻄﺮ ﻭﺍﺷﺘﺪ‪ ،‬ﻭﺟﺎﺀ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺍﻫﺐ‪ :‬ﺃﺗﺖ ﺍﻟﻌﺸﻴﺔ ﻫﻬﻨﺎ‪ ،‬ﻭﻋﻨﺪﻱ ﺷﺮﺍﺏ ﺟﻴﺪ‪ ،‬ﻓﺘﺒﻴﺖ ﻭﺗﻘﺼﻒ‪ ،‬ﻭﻳﺴﻜﻦ‬
‫ﺍﳌﻄﺮ‪ ،‬ﻭﲡﻒ ﺍﻟﻄﺮﻳﻖ ﻭﺗﺒﻜﺮ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻓﻌﻞ ﻓﺄﺧﺮﺝ ﺇﱄ ﺷﺮﺍﺑﹰﺎ ﻣﺎ ﺭﺃﻳﺖ ﻗﻂ ﺃﺻﻔﻲ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺃﻋﻄﺮ ﻓﻘﻠﺖ‪ :‬ﻫﺎﺕ‬
‫ﻣﺪﺍﻣﻚ‪ ،‬ﻭﺃﻣﺮﺕ ﲝﻂ ﺍﻟﺮﺣﻞ‪ ،‬ﻭﺑﺖ ﻭﺍﻟﻐﻼﻡ ﻳﺴﻘﻴﲏ‪ ،‬ﻭﺍﻟﺮﺍﻫﺐ ﻧﺪﳝﻲ‪ ،‬ﺣﱴ ﻣﺖ ﺳﻜﺮﺍﹰ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ‬
‫ﺭﺣﻠﺖ‪ ،‬ﻭﻗﻠﺖ‪:‬‬

‫ﺳﻘﻰ ﺳﺮ ﻣﻦ ﺭﺍ ﻭﺳﻜﺎﻬﻧﺎ ‪ ...‬ﻭﺩﻳﺮﹰﺍ ﻟﺴﻮﺳﻨﻬﺎ ﺍﻟﺮﺍﻫﺐ‬

‫ﺳﺤﺎﺏ ﺗﺪﻓﻖ ﻋﻦ ﺭﻋﺪﻩ ﺍﻝ ‪ ...‬ﺻﻔﻮﻕ ﻭﺑﺎﺭﻗﻪ ﺍﻟﻮﺍﺻﺐ‬
‫ﻓﻘﺪ ﺑﺖ ﰲ ﺩﻳﺮﻩ ﻟﻴﻠﺔ ‪ ...‬ﻭﺑﺪﺭ ﻋﻠﻰ ﻏﺼﻦ ﺻﺎﺣﱯ‬
‫ﻏﺰﺍﻝ ﺳﻘﺎﱐ ﺍﻟﺼﺒﺎ ‪ ...‬ﺡ ﺻﻔﺮﺍﺀ ﻛﺎﻟﺬﻫﺐ ﺍﻟﺬﺍﺋﺐ‬
‫ﻋﻠﻰ ﺍﻟﻮﺭﺩ ﻣﻦ ﲪﺮﺓ ﺍﻟﻮﺟﻨﺖ ‪ ...‬ﻳﻦ ﻭﰲ ﺍﻵﺱ ﻣﻦ ﺧﻀﺮﺓ ﺍﻟﺸﺎﺭﺏ‬
‫ﺳﻘﺎﱐ ﺍﳌﺪﺍﻣﺔ ﻣﺴﺘﻴﻘﻈﹰﺎ ‪ ...‬ﻭﳕﺖ ﻭﻧﺎﻡ ﺇﱃ ﺟﺎﻧﱯ‬
 ‫ﻓﻜﺎﻧﺖ ﻫﻨﺎﺓ ﻟﻚ ﺍﻟﻮﻳﻞ ﻣﻦ ‪ ...‬ﺟﻨﺎﻫﺎ ﺍﻟﺬﻱ ﺧﻄﻪ ﻛﺎﺗﱯ‬
‫ﻓﻴﺎ ﺭﺏ ﺗﺐ ﻭﺍﻋﻒ ﻋﻦ ﻣﺬﻧﺐ ‪ ...‬ﻣﻘﺮ ﺑﺰﻟﺘﻪ ﺗﺎﺋﺐ‬

‫ﺃﲪﺪ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺴﺮﺧﺴﻲ‬

‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﻔﺮﺍﺋﻘﻲ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﻬﻤﺎﺀ ﺍﶈﺼﻠﲔ‪ ،‬ﺍﻟﻔﺼﺤﺎﺀ ﺍﻟﺒﻠﻐﺎﺀ ﺍﳌﺘﻘﻨﲔ‪ ،‬ﻟﻪ ﰲ ﻋﻠﻢ ﺍﻷﺛﺮ ﺍﻟﺒﺎﻉ ﺍﻟﻮﺍﺳﻊ‪،‬‬
‫ﻭﰲ ﻋﻠﻮﻡ ﺍﳊﻜﻤﺎﺀ ﺍﻟﺬﻫﻦ ﺍﻟﺜﺎﻗﺐ ﺍﻟﻮﻗﺎﺩ‪ ،‬ﻭﺑﺴﻄﺔ ﺍﻟﺬﺭﺍﻉ‪ ،‬ﻭﻫﻮ ﺗﻠﻤﻴﺬ ﺍﻟﻜﻨﺪﻱ ﻭﻟﻪ ﰲ ﻛﻞ ﻓﻦ ﺗﺼﺎﻧﻴﻒ‪،‬‬
‫ﻭﳎﺎﻣﻴﻊ ﻭﺗﻮﺍﻟﻴﻒ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺪ ﻧﺪﻣﺎﺀ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﳌﻌﺘﻀﺪ ﺑﺎﷲ‪ ،‬ﻭﺍﳌﺨﺘﺼﲔ ﺑﻪ‪ ،‬ﻓﺄﻧﻜﺮ ﻣﻨﻪ ﺑﻌﺾ ﺷﺄﻧﻪ‪ ،‬ﻓﺄﺫﺍﻗﻪ‬
‫ﲪﺎﻣﻪ ﺻﱪﺍﹰ‪ ،‬ﻭﺟﻌﻠﻪ ﻧﻜﺎﻻﹰ‪ ،‬ﻭﱂ ﻳﺮﻉ ﻟﻪ ﺫﻣﺔ ﻭﻻ ﺇ ﹰﻻ‪.‬‬
‫ﻭﻗﺎﻝ ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ :‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﻘﻮﺍﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﱄ ﺃﲪﺪ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﳊﺴﺒﺔ ﻳﻮﻡ‬
‫ﺍﻻﺛﻨﲔ‪ ،‬ﻭﺍﳌﻮﺍﺭﻳﺚ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻭﺳﻮﻕ ﺍﻟﺮﻗﻴﻖ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ‪ ،‬ﻟﺴﺒﻊ ﺧﻠﻮﻥ ﻣﻦ ﺭﺟﺐ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ‬
‫ﻭﻣﺎﺋﺘﲔ ﻭﰲ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﳋﻤﺲ ﺧﻠﻮﻥ ﻣﻦ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺛﻼﺙ ﻭﲦﺎﻧﲔ ﻏﻀﺐ ﺍﳌﻌﺘﻀﺪ ﻋﻠﻰ ﺃﲪﺪ ﺑﻦ‬
‫ﺍﻟﻄﻴﺐ‪ ،‬ﻭﰲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻟﺜﻼﺙ ﺑﻘﲔ ﻣﻦ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺿﺮﺏ ﺍﺑﻦ ﺍﻟﻄﻴﺐ ﻣﺎﺋﺔ ﺳﻮﻁ‪ ،‬ﻭﺣﻮﻝ ﺇﱃ ﺍﳌﻄﺒﻖ‪،‬‬
‫ﻭﰲ ﺻﻔﺮ ﺳﻨﺔ ﺳﺖ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ ﻣﺎﺕ ﺍﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺴﺮﺧﺴﻲ‪.‬‬
‫ﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﳊﺎﺭﰊ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﲏ ﺃﰊ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﺪﻭﻥ‪،‬‬
‫ﻧﺪﱘ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﳌﻌﺘﻀﺪ ﰲ ﺑﻌﺾ ﻣﺘﺼﻴﺪﺍﺗﻪ ﳎﺘﺎﺯﹰﺍ ﺑﻌﺴﻜﺮﻩ ﻭﺃﻧﺎ ﻣﻌﻪ‪ ،‬ﻓﺼﺎﺡ ﻧﺎﻃﻮﺭ ﰲ ﻗﺜﺎﺀ ﻓﺎﺳﺘﺪﻋﺎﻩ‬
‫ﻭﺳﺄﻟﻪ ﻋﻦ ﺳﺒﺐ ﺻﻴﺎﺣﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺧﺬ ﺑﻌﺾ ﺍﳉﻴﺶ ﺷﻴﺌﹰﺎ ﻓﻘﺎﻝ‪ :‬ﺍﻃﻠﺒﻮﻫﻢ ﻓﺠﺎﺀﻭﺍ ﺑﺜﻼﺛﺔ ﺃﻧﻔﺲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺆﻻﺀ‬
‫ﺍﻟﺬﻳﻦ ﺃﺧﺬﻭﺍ ﺍﻟﻘﺜﺎﺀ؟ ﻓﻘﺎﻝ ﺍﻟﻨﺎﻃﻮﺭ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﻴﺪﻫﻢ ﰲ ﺍﳊﺎﻝ‪ ،‬ﻭﺃﻣﺮ ﲝﺒﺴﻬﻢ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ ﺃﻧﻔﺬﻫﻢ ﺇﱃ‬
‫ﺍﻟﻘﺮﺍﺡ ﻭﺿﺮﺏ ﺃﻋﻨﺎﻗﻬﻢ ﻓﻴﻪ‪ ،‬ﻭﺳﺎﺭ‪ ،‬ﻭﺃﻧﻜﺮ ﺍﻟﻨﺎﺱ ﺫﻟﻚ ﻭﲢﺪﻭﺍ ﺑﻪ‪ ،‬ﻭﳓﺒﺖ ﻗﻠﻮﻬﺑﻢ ﻣﻨﻪ‪ ،‬ﻭﻣﻀﺖ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻣﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻓﺠﻠﺴﺖ ﺃﺣﺎﺩﺛﻪ ﻟﻴﻠﺔ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻳﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻫﻞ ﻳﻌﺘﺐ ﺍﻟﻨﺎﺱ ﻋﻠﻲ ﺷﻴﺌﺎﹰ؟ ﻋﺮﻓﲏ ﺣﱴ ﺃﺯﻳﻠﻪ‪،‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻛﻼ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻗﺴﻤﺖ ﻋﻠﻴﻚ ﲝﻴﺎﰐ ﺇﻻ ﺻﺪﻗﺘﲏ‪ ،‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺃﻧﺎ ﺁﻣﻦ؟ ﻗﺎﻝ‪:‬‬
‫ﻧﻌﻢ‪ ،‬ﻗﻠﺖ‪ :‬ﺇﺳﺮﺍﻋﻚ ﺇﱃ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻣﺎ ﻫﺮﻗﺖ ﺩﻣﹰﺎ ﻗﻂ ﻣﻨﺬ ﻭﻟﻴﺖ ﻫﺬﺍ ﺍﻷﻣﺮ ﺇﻻ ﲝﻘﻪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﺄﻣﺴﻜﺖ ﺇﻣﺴﺎﻙ ﻣﻦ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﲝﻴﺎﰐ ﳌﺎ ﻗﻠﺖ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﻘﻮﻟﻮﻥ ﺇﻧﻚ ﻗﺘﻠﺖ ﺃﲪﺪ ﺑﻦ ﺍﻟﻄﻴﺐ‪،‬‬
‫ﻭﻛﺎﻥ ﺧﺎﺩﻣﻚ‪ ،‬ﻭﱂ ﺗﻜﻦ ﻟﻪ ﺟﻨﺎﻳﺔ ﻇﺎﻫﺮﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﳛﻚ‪ ،‬ﺇﻧﻪ ﺩﻋﺎﱐ ﺇﱃ ﺍﻹﳊﺎﺩ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﻫﺬﺍ‪ ،‬ﺃﻧﺎ ﺍﺑﻦ ﻋﻢ‬
‫ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺃﻧﺎ ﺍﻵﻥ ﻣﻨﺘﺼﺐ ﻣﻨﺼﺒﻪ‪ ،‬ﻓﺄﳊﺪ ﺣﱴ ﺃﻛﻮﻥ ﻣﻦ؟ ﻭﻛﺎﻥ ﻗﺎﻝ ﱄ‪ :‬ﺇﻥ ﺍﳋﻠﻔﺎﺀ ﻻ‬
‫ﺗﻐﻀﺐ‪ ،‬ﻭﺇﺫﺍ ﻏﻀﺒﺖ ﱂ ﺗﺮﺽ‪ ،‬ﻓﻠﻢ ﻳﺼﻠﺢ ﺇﻃﻼﻗﻪ‪ ،‬ﻓﺴﻜﺖ ﺳﻜﻮﺕ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﰲ ﻭﺟﻬ ﻚ‬
‫ﻛﻼﻡ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺍﻟﻨﺎﺱ ﻳﻨﻘﻤﻮﻥ ﻋﻠﻴﻚ ﺃﻣﺮ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻧﻔﺲ ﺍﻟﺬﻳﻦ ﻗﺘﻠﺘﻬﻢ ﰲ ﻗﺮﺍﺡ ﺍﻟﻘﺜﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻣﺎ ﻛﺎﻥ‬
‫ﺃﻭﻟﺌﻚ ﺍﳌﻘﺘﻮﻟﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﺧﺬﻭﺍ ﺍﻟﻘﺜﺎﺀ ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻟﺼﻮﺻﺎﹰ‪ ،‬ﲪﻠﻮﺍ ﻣﻦ ﻣﻮﺿﻊ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻭﺍﻓﻖ ﺫﻟﻚ ﺃﻣﺮ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻘﺜﺎﺀ‪ ،‬ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻫﻮﻝ ﻋﻠﻰ ﺍﳉﻴﺶ‪ ،‬ﺑﺄﻥ ﻣﻦ ﻋﺎﺙ ﻣﻨﻬﻢ ﰲ ﻋﺴﻜﺮﻱ ﻭﺃﻓﺴﺪﻭﺍ ﰲ ﻫﺬﺍ ﺍﻟﻘﺪﺭ‪،‬‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﻋﻘﻮﺑﱵ ﻟﻪ‪ ،‬ﻟﻴﻜﻔﻮﺍ ﻋﻤﺎ ﻓﻮﻗﻪ‪ ،‬ﻭﻟﻮ ﺃﺭﺩﺕ ﻗﺘﻠﻬﻢ ﻟﻘﺘﻠﺘﻬﻢ ﰲ ﺍﳊﺎﻝ ﻭﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﳕﺎ ﺣﺒﺴﺘﻬﻢ‪،‬‬
‫ﻭﺃﻣﺮﺕ ﺑﺈﺧﺮﺍﺝ ﺍﻟﻠﺼﻮﺹ ﻣﻦ ﻏﺪ ﻣﻐﻄﲔ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻟﻴﻘﺎﻝ ﺇﻬﻧﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺜﺎﺀ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻓﻜﻴﻒ ﺗﻌﻠﻢ ﺍﻟﻌﺎﻣﺔ؟‬
‫ﻗﺎﻝ‪ :‬ﺑﺈﺧﺮﺍﺟﻲ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺃﺧﺬﻭﺍ ﺍﻟﻘﺜﺎﺀ ﺃﺣﻴﺎﺀ‪ ،‬ﻭﺇﻃﻼﻗﻲ ﳍﻢ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻫﺎﺗﻮﺍ ﺍﻟﻘﻮﻡ‪ ،‬ﻓﺠﺎﺀﻭﺍ‬
 ‫ﻬﺑﻢ‪ ،‬ﻭﻗﺪ ﺗﻐﲑﺕ ﺣﺎﳍﻢ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﻣﺎ ﻗﺼﺘﻜﻢ؟ ﻓﺎﻗﺘﺼﻮﺍ ﻋﻠﻴﻪ ﻗﺼﺔ ﺍﻟﻘﺜﺎﺀ‪ ،‬ﻓﺎﺳﺘﺘﺎﻬﺑﻢ ﻋﻦ ﻓﻌﻞ ﻣﺜﻞ ﺫﻟﻚ‬
‫ﻭﺃﻃﻠﻘﻬﻢ‪ ،‬ﻓﺎﻧﺘﺸﺮﺕ ﺍﳊﻜﺎﻳﺔ ﻓﺰﺍﻟﺖ ﺍﻟﺘﻬﻤﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺯﺭﻋﺔ ﺍﻟﺰﻫﺮﻱ ﻣﻮﻻﻫﻢ‪ ،‬ﻳﻜﲎ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﱪﻗﻲ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﺮﻗﻴﹰﺎ ﺁﺧﺮ‪ ،‬ﺍﲰﻪ ﺃﲪﺪ ﺑﻦ‬
‫ﳏﻤﺪ‪ ،‬ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﻣﻦ ﺑﺮﻗﺔ ﻗﻢ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﺪ ﻋﻠﻲ ﺃﻣﺮﻩ ﻭﺃﻣﺮ ﻫﺬﺍ‪ ،‬ﻓﻨﻘﻠﺖ ﻛﻤﺎ ﻭﺟﺪﺕ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻬﻧﻤﺎ ﻣﻦ ﺑﻴﺖ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﻭﻛﺎﻧﻮﺍ ﺛﻼﺛﺔ ﺇﺧﻮﺓ ﻛﻠﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ‪ ،‬ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻳﺮﻭﻱ‬
‫ﺛﻼﺛﺘﻬﻢ ﺍﳌﻐﺎﺯﻱ ﻋﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ﺃﺻﺒﻬﺎﻥ ﳊﻤﺰﺓ‪ ،‬ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﺫﻛﺮ ﻓﻴﻪ ﺃﻫﻞ ﺍﻷﺩﺏ‬
‫ﻭﺍﻟﻠﻐﺔ ﻗﺎﻝ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﱪﻗﻲ ﻛﺎﻥ ﻣﻦ ﺭﺳﺘﺎﻕ ﺑﺮﻕ ﺭﻭﺩ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ ﻟﻠﻐﺔ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﺳﺘﻮﻃﻦ‬
‫ﻗﻢ‪ ،‬ﻓﺨﺮﺝ ﺍﺑﻦ ﺃﺧﻴﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﱪﻗﻲ ﻫﻨﺎﻙ‪ ،‬ﰒ ﻗﺪﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺃﺻﺒﻬﺎﻥ ﻓﺎﺳﺘﻮﻃﻨﻬﺎ‪.‬‬
‫ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﲨﻬﺮﺓ ﺍﻟﻨﺴﺐ ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﱪﻗﻲ ‪ -‬ﻭﻛﺎﻥ ﺃﻋﻠﻢ ﺃﻫﻞ ﻗﻢ ﺑﻨﺴﺐ‬
‫ﺍﻷﺷﻌﺮﻳﲔ ‪ -‬ﺃﻥ ﺍﺑﻦ ﺍﻟﻜﻠﱯ ﻗﺎﻝ‪ :‬ﰲ ﺛﻼﺛﺔ ﺃﺣﻴﺎﺀ ﻣﻦ ﺍﻷﺷﻌﺮﻳﲔ ﻟﺴﻦ ﻭﺇﳕﺎ ﻫﻮ ﺃﺳﻦ ﻭﻗﺎﻝ ﻣﺮﺍﻃﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ‬
‫ﺇﻣﺮﺍﻃﺔ‪ ،‬ﻭﻗﺎﻝ ﺯﻛﺎﺯ ﻭﺇﳕﺎ ﻫﻮ ﺭﻛﺎﺯ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻗﺘﻴﺒﺔ‬

‫ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﻟﺪ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻣﺎﺕ ﲟﺼﺮ ﻭﻫﻮ ﻋﻠﻰ ﻗﻀﺎﺋﻬﺎ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻦ‬
‫ﺃﺑﻴﻪ ﺗﺼﺎﻧﻴﻔﻪ ﻛﻠﻬﺎ‪ ،‬ﺣﺪﺙ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﳌﺮﺍﻏﻲ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﻭﻏﲑﳘﺎ‪،‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﻦ ﺧﺮﺯﺍﺫ ﺍﻟﻨﺠﲑﻣﻲ ﺇﻥ ﺃﺑﺎ ﺟﻌﻔﺮ ﺑﻦ ﻗﺘﻴﺒﺔ ﺣﺪﺙ ﺑﻜﺘﺐ ﺃﺑﻴﻪ ﻛﻠﻬﺎ ﲟﺼﺮ‬
‫ﺣﻔﻈﺎﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣﻌﻪ ﻛﺘﺎﺏ‪ ،‬ﻭﺃﺣﺴﺐ ﺫﻛﺮ ﺫﻟﻚ ﻋﻦ ﺃﰊ ﺍﳊﺴﲔ ﺍﳌﻬﻠﱯ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﻦ ﻳﻮﻧﺲ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻗﺘﻴﺒﺔ ﻣﺼﺮ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‬
‫ﻭﺛﻼﲦﺎﺋﺔ ﻭﺗﻮﱃ ﻬﺑﺎ ﺍﻟﻘﻀﺎﺀ ﻭﺗﻮﰲ ﻬﺑﺎ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻌﺒﺪﻱ‬

‫ﻣﻦ ﻭﻟﺪ ﻣﻌﺒﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ‪ ،‬ﺃﺣﺪ ﻣﻦ ﺍﺷﺘﻬﺮ ﺑﺎﻟﻨﺤﻮ ﻭﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻜﻮﻓﻴﲔ ﻭﺟﻪ‬
‫ﻣﻦ ﻭﺟﻮﻩ ﺃﺻﺤﺎﺏ ﺛﻌﻠﺐ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺁﺧﺮ ﻳﻘﺎﻝ ﻟﻪ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻻ ﺃﺩﺭﻱ‬
‫ﺃﻫﻮ ﻫﺬﺍ ﻭﻧﺴﺐ ﺇﱃ ﺟﺪ ﻟﻪ ﺃﻋﻠﻰ ﻳﻘﺎﻝ ﻟﻪ ﺳﻠﻴﻤﺎﻥ ﺃﻡ ﻫﻮ ﻏﲑﻩ؟ ﻗﺮﺃﺕ ﲞﻂ ﺍﺑﻦ ﺃﰊ ﻧﻮﺍﺱ ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ‬
‫ﺣﻴﻮﻳﻪ‪ ،‬ﻗﺎﻝ ﱄ ﺃﺑﻮ ﻋﻤﺮ‪ :‬ﻣﺎﺕ ﺍﳌﻌﺒﺪﻱ ﻟﻴﻠﺔ ﺍﻷﺭﺑﻌﺎﺀ ﻟﺜﻤﺎﻥ ﺑﻘﲔ ﻣﻦ ﺻﻔﺮ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﻏﺎﱐ‬

 ‫ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺑﻦ ﺃﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺧﺰﻳﺎﻥ ﺑﻦ ﺣﺎﻣﺲ ﺍﻟﻔﺮﻏﺎﱐ ﻛﺎﻥ ﺃﺑﻮﻩ ﺻﺎﺣﺐ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ‬
‫ﺍﻟﻄﱪﻱ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﻨﺎ ﺧﱪﻩ ﻓﻴﻤﺎ ﺑﻌﺪ ﰲ ﺑﺎﺑﻪ‪ ،‬ﻣﺎﺕ ﺃﲪﺪ ﻫﺬﺍ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‬
‫ﺳﻨﺔ ﲦﺎﻥ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﻟﺜﻤﺎﻥ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﺳﻨﺔ ﺳﺒﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‬
‫ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﻛﻤﺎ ﺃﺧﱪﱐ ﺍﳌﺼﺮﻳﻮﻥ ﻬﺑﺎ ﰲ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ ﻋﻨﺪ ﻛﻮﱐ ﻬﺑﺎ‪.‬‬
‫ﺭﻭﻯ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﻋﻦ ﺃﺑﻴﻪ ﺗﺼﺎﻧﻴﻒ ﺃﰊ ﺟﻌﻔﺮ ﳏﻤﺪ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﻭﺻﻨﻒ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺃﻳﻀﹰﺎ ﻋﺪﺓ‬
‫ﺗﺼﺎﻧﻴﻒ‪ ،‬ﻣﻨﻬﺎ ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺻﻞ ﺑﻪ ﺗﺎﺭﻳﺦ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻛﺘﺎﺏ ﺳﲑﺓ ﺍﻟﻌﺰﻳﺰ ﺳﻠﻄﺎﻥ ﻣﺼﺮ‪ ،‬ﺍﳌﻨﺘﺴﺐ ﺇﱃ‬
‫ﺍﻟﻌﻠﻮﻳﲔ‪ ،‬ﻭﻛﺘﺎﺏ ﺳﲑﺓ ﻛﺎﻓﻮﺭ ﺍﻹﺧﺸﻴﺪﻱ‪،‬ﻭﲟﺼﺮ ﻛﺎﻥ ﻣﻘﺎﻣﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺪﺭ ﺍﻟﻘﺮﻃﱯ‬

‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺃﺑﻮ ﻣﺮﻭﺍﻥ ﺍﳊﻜﻢ ﺍﳌﺴﺘﻨﺼﺮ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺍﳊﺒﺎﺏ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﻫﺬﻳﻞ‪ ،‬ﻭﻛﺎﻥ ﳓﻮﻳﹰﺎ‬
‫ﻟﻐﻮﻳﺎﹰ‪ ،‬ﺷﺎﻋﺮﹰﺍ ﻋﺮﻭﺿﻴﺎﹰ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﺣﺪﺙ ﻋﻨﻪ ﺃﺑﻮ ﻣﺮﻭﺍﻥ ﺍﻟﻄﺒﻴﱯ‪ ،‬ﻭﺫﻛﺮ ﺧﱪﻩ‬
‫ﻭﻭﻓﺎﺗﻪ‪ ،‬ﻗﺎﻟﻪ ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬

‫ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ‪ ،‬ﻫﻮ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺍﳌﻄﻬﺮ‪ ،‬ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺭﺑﻴﻌﺔ‪ ،‬ﺑﻦ‬
‫ﺍﳊﺎﺭﺙ ﺍﺑﻦ ﺭﺑﻴﻌﺔ‪ ،‬ﺑﻦ ﺃﺭﻗﻢ ﺑﻦ ﺃﻧﻮﺭ‪ ،‬ﺑﻦ ﺃﺳﺤﻢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ ﺍﻟﺴﺎﻃﻊ ﺍﳉﻤﺎﻝ‪ ،‬ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻋﺒﺪ‬
‫ﻏﻄﻔﺎﻥ‪ ،‬ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻳﺮﺑﺢ‪ ،‬ﺑﻦ ﺧﺰﳝﺔ ﺑﻦ ﺗﻴﻢ ﺍﷲ‪ ،‬ﺑﻦ ﺃﺳﺪ ﺑﻦ ﻭﺑﺮﺓ ﺍﺑﻦ ﺗﻐﻠﺐ ﺑﻦ ﺣﻠﻮﺍﻥ‪ ،‬ﺑﻦ ﻋﻤﺮﺍﻥ ﺑﻦ‬
‫ﺍﳊﺎﻑ‪ ،‬ﺑﻦ ﻗﻀﺎﻋﺔ‪ ،‬ﻭﺗﻴﻢ ﺍﷲ ﳎﺘﻤﻊ ﺗﻨﻮﺥ ﻣﻦ ﺃﻫﻞ ﳏﻠﺔ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻣﻦ ﺑﻼﺩ ﺍﻟﺸﺎﻡ‪ ،‬ﻛﺎﻥ ﻏﺰﻳﺮ ﺍﻟﻔﻀﻞ‪ ،‬ﺷﺎﺋﻊ‬
‫ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻓﺮ ﺍﻟﻌﻠﻢ‪ ،‬ﻏﺎﻳﺔ ﺍﻟﻔﻬﻢ‪ ،‬ﻋﺎﳌﹰﺎ ﺑﺎﻟﻠﻐﺔ ﺣﺎﺫﻗﹰﺎ ﺑﺎﻟﻨﺤﻮ‪ ،‬ﺟﻴﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﺟﺰﻝ ﺍﻟﻜﻼﻡ‪ ،‬ﺷﻬﺮﺗﻪ ﺗﻐﲏ ﻋﻦ‬
‫ﺻﻔﺘﻪ‪ ،‬ﻭﻓﻀﻠﻪ ﻳﻨﻄﻖ ﺑﺴﺠﻴﺘﻪ‪ ،‬ﻭﻟﺪ ﲟﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻭﺍﻋﺘﻞ ﺑﺎﳉﺪﺭﻱ‪ ،‬ﺍﻟﱵ ﺫﻫﺐ ﻓﻴﻬﺎ‬
‫ﺑﺼﺮﻩ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻌﺮ ﻭﻫﻮ ﺍﺑﻦ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﺑﻐﺪﺍﺩ ﺳﻨﺔ ﲦﺎﻥ‬
‫ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﺃﻗﺎﻡ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ﻭﺳﺒﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﺑﻠﺪﻩ‪ ،‬ﻓﺄﻗﺎﻡ ﻭﻟﺰﻡ ﻣﻨﺰﻟﻪ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﻳﻮﻡ ﺍﳉﻤﻌﺔ‬
‫ﺍﻟﺜﺎﱐ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﺳﻨﺔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﰲ ﺃﻳﺎﻡ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺁﺑﺎﺋﻪ ﻭﺃﻋﻤﺎﻣﻪ‪ ،‬ﻭﻣﻦ ﺗﻘﺪﻣﻪ‬
‫ﻣﻦ ﺃﻫﻠﻪ ﻭﺗﺄﺧﺮ ﻋﻨﻪ‪ ،‬ﻣﻦ ﻭﻟﺪ ﺃﺑﻴﻪ ﻭﻧﺴﻠﻪ ﻓﻀﻞ‪ ،‬ﻭﻗﻀﺎﺓ ﻭﺷﻌﺮﺍﺀ‪ ،‬ﺃﻧﺎ ﺫﺍﻛﺮ ﻣﻨﻬﻢ ﻣﻦ ﺣﻀﺮﱐ‪ ،‬ﻟﺘﻌﺮﻑ ﻧﺴﺒﻪ‬
‫ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻛﻤﺎ ﻋﺮﻓﺖ ﻣﺎ ﺃﻋﻄﻴﻪ ﻣﻦ ﺍﻟﻔﻬﻢ‪.‬‬

‫ﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺟﺪﻩ‪ ،‬ﻗﺎﺿﻲ ﺍﳌﻌﺮﺓ‪ ،‬ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﲝﻤﺺ‪ ،‬ﻭﻬﺑﺎ ﻣﺎﺕ ﺳﻨﺔ ﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﰒ‬
‫ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﺑﻌﺪﻩ ﻬﺑﺎ ﻭﻟﺪﻩ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ‪ ،‬ﻋﻢ ﺃﰊ ﺍﻟﻌﻼﺀ ﻭﻓﻴﻪ ﻳﻘﻮﻝ ﺍﻟﺼﻨﻮﺑﺮﻱ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺑﺄﰊ ﻳﺎ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ‪ ...‬ﺳﺪﺕ ﺗﻨﻮﺧﺎ‬
‫ﻭﻫﻢ ﺍﻟﺴﺎﺩﺓ ﺷﺒﺎ ‪ ...‬ﻧﹰﺎ ﻟﻌﻤﺮﻱ ﻭﺷﻴﻮﺧﺎ‬
‫ﺃﺩﺭﻙ ﺍﻟﺒﻐﻴﺔ ﻣﻦ ﺃﺽ ‪ ...‬ﺣﻰ ﺑﻨﺎﺩﻳﻚ ﻣﻨﻴﺨﺎ‬
 ‫ﻼ ‪ ...‬ﻭﻓﺮﺍﺗﹰﺎ ﻭﺑﻠﻴﺨﺎ‬
‫ﻭﺍﺭﺩﹰﺍ ﻋﻨﺪﻙ ﻧﻴ ﹰ‬
‫ﻭﺍﺟﺪﹰﺍ ﻣﻨﻚ ﻣﱴ ﺍﺳﺖ ‪ ...‬ﺻﺮﺥ ﻟﻠﻤﺠﺪ ﺻﺮﳜﺎ‬
‫ﰲ ﺯﻣﺎﻥ ﻏﺎﺩﺭ ﺍﻟﻪ ‪ ...‬ﻣﺎﺕ ﰲ ﺍﻟﻨﺎﺱ ﻣﺴﻮﺧﺎ‬
‫ﰒ ﺑﻌﺪﻩ ﺃﺧﻮﻩ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺍﻟﺪ ﺃﰊ ﺍﻟﻌﻼﺀ ﻭﻟﻌﺒﺪ ﺍﷲ ﺷﻌﺮ ﰲ ﻣﺮﺛﻴﺔ ﻭﺍﻟﺪﻩ‪:‬‬
‫ﺇﻥ ﻛﺎﻥ ﺃﺻﺒﺢ ﻣﻦ ﺃﻫﻮﺍﻩ ﻣﻄﺮﺣﹰﺎ ‪ ...‬ﺑﺒﺎﺏ ﲪﺺ ﻓﻤﺎ ﺣﺰﱐ ﲟﻄﺮﺡ‬
‫ﻟﻮ ﺑﺎﻥ ﺃﻳﺴﺮ ﻣﺎ ﺃﺧﻔﻴﻪ ﻣﻦ ﺟﺰﻉ ‪ ...‬ﳌﺎﺕ ﺃﻛﺜﺮ ﺃﻋﺪﺍﺋﻲ ﻣﻦ ﺍﻟﻔﺮﺡ‬
‫ﻭﺗﻮﰲ ﻋﺒﺪ ﺍﷲ ﲝﻤﺺ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺍﺠﻤﻟﺪ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺧﻮ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺃﺳﻦ ﻣﻦ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﺷﻌﺮ‪ ،‬ﻣﻨﻪ ﰲ ﺍﻟﺰﻫﺪ‪:‬‬
‫ﻛﺮﻡ ﺍﳌﻬﻴﻤﻦ ﻣﻨﺘﻬﻰ ﺃﻣﻠﻲ ‪ ...‬ﻻ ﻧﻴﱵ ﺃﺟﺮ ﻭﻻ ﻋﻤﻠﻲ‬
‫ﻼ ﺟﻠﺖ ﻓﻮﺍﺿﻠﻪ ‪ ...‬ﻋﻦ ﺑﻐﻴﱵ ﺣﱴ ﺍﻧﻘﻀﻰ ﺃﺟﻠﻲ‬ ‫ﻳﺎ ﻣﻔﻀ ﹰ‬
‫ﻛﻢ ﻗﺪ ﺃﻓﻀﺖ ﻋﻠﻲ ﻣﻦ ﻧﻌﻢ ‪ ...‬ﻛﻢ ﻗﺪ ﺳﺘﺮﺕ ﻋﻠﻲ ﻣﻦ ﺯﻟﻞ‬
‫ﺇﻥ ﱂ ﻳﻜﻦ ﱄ ﻣﺎ ﺃﻟﻮﺫ ﺑﻪ ‪ ...‬ﻳﻮﻡ ﺍﳊﺴﺎﺏ ﻓﺈﻥ ﻋﻔﻮﻙ ﱄ‬
‫ﻭﻣﻨﻬﻢ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﺑﻮ ﺍﳍﻴﺜﻢ ﺃﺧﻮ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﻟﻘﺎﺋﻞ ﰲ ﺍﻟﺸﻤﻌﺔ‪:‬‬
‫ﻭﺫﺍﺕ ﻟﻮﻥ ﻛﻠﻮﱐ ﰲ ﺗﻐﲑﻩ ‪ ...‬ﻭﺃﺩﻣﻊ ﻛﺪﻣﻮﻋﻲ ﰲ ﲢﺪﺭﻫﺎ‬
‫ﺳﻬﺮﺕ ﻟﻴﻠﻲ ﻭﺑﺎﺗﺖ ﱄ ﻣﺴﻬﺮﺓ ‪ ...‬ﻛﺄﻥ ﻧﺎﻇﺮﻫﺎ ﰲ ﻗﻠﺐ ﻣﺴﻬﺮﻫﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﺗﺮﺍﻩ ﺳﻼ ﻷﻥ ﺟﻔﻮﻧﻪ ‪ ...‬ﺿﻨﺖ ﻋﺸﻴﺔ ﺑﻴﻨﻨﺎ ﺑﺪﻣﻮﻋﻬﺎ‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺃﻥ ﻳﻔﻴﺾ ﻣﺪﺍﻣﻊ ‪ ...‬ﻧﺎﺭ ﺍﻟﻐﺮﺍﻡ ﺗﺸﺐ ﰲ ﻳﻨﺒﻮﻋﻬﺎ‬
‫ﻫﺆﻻﺀ ﻣﻦ ﺣﻀﺮﱐ‪ ،‬ﳑﻦ ﻛﺎﻥ ﻗﺒﻞ ﺃﰊ ﺍﻟﻌﻼﺀ ﻭﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻗﺪ ﺗﺄﺧﺮ ﻋﻦ ﺯﻣﺎﻧﻪ ﻣﻦ ﺃﻫﻠﻪ ﻣﻦ ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﻓﺎﺿﻼﹰ‪،‬‬
‫ﻭﺃﻧﺎ ﺫﺍﻛﺮﻫﻢ ﻫﻬﻨﺎ ﻟﻴﺠﻴﺌﻮﺍ ﻋﻠﻰ ﻧﺴﻖ ﻭﺍﺣﺪ‪ ،‬ﻓﻤﻨﻬﻢ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﺠﻤﻟﺪ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﻭﺃﺑﻮ ﺍﺠﻤﻟﺪ ﺍﻟﺜﺎﱐ ﻫﻮ‬
‫ﻼ‬
‫ﺃﺧﻮ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﻟﻌﻤﺎﺩ ﰲ ﺍﳋﺮﻳﺪﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺫﻛﺮ ﱄ ﺍﺑﻨﻪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻴﺴﺮ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻓﺎﺿ ﹰ‬
‫ﺃﺩﻳﺒﺎﹰ‪ ،‬ﻓﻘﻴﻬﹰﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺃﺭﻳﺒﹰﺎ ﻣﻔﺘﻴﹰﺎ ﺧﻄﻴﺒﺎﹰ‪ ،‬ﺃﺩﺭﻙ ﻋﻢ ﺃﺑﻴﻪ ﺃﺑﺎ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﻣﺼﻨﻔﺎﺗﻪ ﻭﺃﺷﻌﺎﺭﻩ‪،‬‬
‫ﻭﻭﱄ ﺍﻟﻘﻀﺎﺀ ﺑﺎﳌﻌﺮﺓ ﺇﱃ ﺃﻥ ﺩﺧﻠﻬﺎ ﺍﻟﻔﺮﻧﺞ ‪ -‬ﺧﺬﳍﻢ ﺍﷲ ‪ -‬ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻓﺎﻧﺘﻘﻞ ﺇﱃ ﺷﲑﺯ‬
‫ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﻣﺪﺓ‪ ،‬ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﲪﺎﺓ ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﰲ ﳏﺮﻡ ﺳﻨﺔ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ‬
‫ﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﻟﻪ ﺩﻳﻮﺍﻥ ﻭﺭﺳﺎﺋﻞ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺭﺃﻳﺘﻚ ﰲ ﻧﻮﻣﻲ ﻛﺄﻧﻚ ﻣﻌﺮﺽ ‪ ...‬ﻣﻼ ﹰﻻ ﻓﺪﺍﻭﻳﺖ ﺍﳌﻼﻟﺔ ﺑﺎﻟﺘﺮﻙ‬
‫ﻭﺃﺻﺒﺤﺖ ﺃﺑﻐﻲ ﺷﺎﻫﺪﹰﺍ ﻓﻌﺪﻣﺘﻪ ‪ ...‬ﻓﻌﺪﺕ ﻓﻐﻠﺒﺖ ﺍﻟﻴﻘﲔ ﻋﻠﻰ ﺍﻟﺸﻚ‬
‫ﻭﻋﻬﺪﻱ ﺑﺼﺤﻒ ﺍﻟﻮﺩ ﺗﻨﺸﺮ ﺑﻴﻨﻨﺎ ‪ ...‬ﻓﺈﻥ ﻃﻮﻳﺖ ﻓﺎﺟﻌﻞ ﺧﺘﺎﻣﻚ ﺑﺎﳌﺴﻚ‬
‫ﻟﺌﻦ ﻛﺎﻧﺖ ﺍﻷﻳﺎﻡ ﺃﺑﻠﻰ ﺟﺪﻳﺪﻫﺎ ‪ ...‬ﺟﺪﻳﺪﻱ ﻭﺭﺩﺕ ﻣﻦ ﺭﺣﻴﺐ ﺇﱃ ﺿﻨﻚ‬
‫ﻓﻤﺎ ﺃﻧﺎ ﺇﻻ ﺍﻟﺴﻴﻒ ﺃﺧﻠﻖ ﺟﻔﻨﻪ ‪ ...‬ﻭﻟﻴﺲ ﲟﺄﻣﻮﻥ ﺍﻟﻔﺮﻧﺪ ﻋﻠﻰ ﺍﻟﻔﺘﻚ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﺑﻌﺾ ﺃﻫﻞ ﺍﳌﻌﺮﺓ‪:‬‬
 ‫ﻼ ﻓﻘﻠﺖ ﻟﻪ ‪ ...‬ﺇﻟﻴﻚ ﻋﲏ ﻓﺈﻥ ﺍﻟﻴﻮﻡ ﲝﺮﺍﱐ‬
‫ﺟﺲ ﺍﻟﻄﺒﻴﺐ ﻳﺪﻱ ﺟﻬ ﹰ‬
‫ﻓﻘﺎﻝ ﱄ ﻣﺎ ﺍﻟﺬﻱ ﺗﺸﻜﻮ؟ ﻓﻘﻠﺖ ﻟﻪ ‪ ...‬ﺇﱐ ﻫﻮﻳﺖ ﲜﻬﻠﻲ ﺑﻌﺾ ﳒﲑﺍﱐ‬
‫ﻓﻘﺎﻡ ﻳﻌﺠﺐ ﻣﻦ ﻗﻮﱄ ﻭﻗﺎﻝ ﳍﻢ ‪ ...‬ﺇﻧﺴﺎﻥ ﺳﻮﺀ ﻓﺪﺍﻭﻭﻩ ﺑﺈﻧﺴﺎﻥ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﻨﻘﺬ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﺠﻤﻟﺪ ﺍﳌﻌﺮﻱ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﻗﺎﺋﻠﺔ ﺭﺃﺕ ﺷﻴﺒﹰﺎ ﻋﻼﱐ ‪ ...‬ﻋﻬﺪﺗﻚ ﰲ ﻗﻤﻴﺺ ﺻﺒﹰﺎ ﺑﺪﻳﻊ‬
‫ﻓﻘﻠﺖ ﻓﻬﻞ ﺗﺮﻳﻦ ﺳﻮﻯ ﻫﺸﻴﻢ ‪ ...‬ﺇﺫﺍ ﺟﺎﻭﺯﺕ ﺃﻳﺎﻡ ﺍﻟﺮﺑﻴﻊ‬
‫ﻗﺎﻝ ﺍﻷﻣﲑ ﺃﺳﺎﻣﺔ‪ :‬ﻭﳌﺎ ﻓﺎﺭﻕ ﺃﻫﻠﻪ ﺑﺎﳌﻌﺮﺓ ﻭﺑﻘﻲ ﻣﻨﻔﺮﺩﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻏﻼﻡ ﺍﲰﻪ ﺷﻌﻴﺎ ﻗﺎﻝ‪:‬‬
‫ﺯﻣﺎﻥ ﻏﺎﺽ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻓﻴﻪ ‪ ...‬ﻓﺴﻘﻴﹰﺎ ﻟﻠﺤﻤﺎﻡ ﺑﻪ ﻭﺭﻋﻴﺎ‬
‫ﺃﺳﺎﺭﻯ ﺑﲔ ﺃﺗﺮﺍﻙ ﻭﺭﻭﻡ ‪ ...‬ﻭﻓﻘﺪ ﺃﺣﺒﺔ ﻭﻓﺮﺍﻕ ﺷﻌﻴﺎ‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺳﺒﻘﻪ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻮﺯﻳﺮ ﺍﳌﻐﺮﰊ‪ ،‬ﻓﺈﻧﻪ ﳌﺎ ﺗﻐﲑﺕ ﻋﻠﻴﻪ ﺍﻟﻮﺯﺍﺭﺓ ﻭﺗﻐﺮﺏ‪ ،‬ﻛﺎﻥ ﻣﻌﻪ ﻏﻼﻡ ﺍﲰﻪ ﺩﺍﻫﺮ‬
‫ﻓﻘﺎﻝ‪:‬‬
‫ﻛﻔﻰ ﺣﺰﻧﹰﺎ ﺃﱐ ﻣﻘﻴﻢ ﺑﺒﻠﺪﺓ ‪ ...‬ﻳﻌﻠﻠﲏ ﺑﻌﺪ ﺍﻷﺣﺒﺔ ﺩﺍﻫﺮ‬

‫ﳛﺪﺛﲏ ﳑﺎ ﳚﻤﻊ ﻋﻘﻠﻪ ‪ ...‬ﺃﺣﺎﺩﻳﺚ ﻣﻨﻬﺎ ﻣﺴﺘﻘﻴﻢ ﻭﺟﺎﺋﺮ‬

‫ﻗﺎﻝ ﺍﻷﻣﲑ ﺃﺳﺎﻣﺔ‪ :‬ﳌﺎ ﺑﻠﻴﺖ ﺑﻔﺮﻗﺔ ﺍﻷﻫﻞ‪ ،‬ﻛﺘﺒﺖ ﺇﱃ ﺃﺧﻲ‪ ،‬ﺃﺳﺘﻄﺮﺩ ﺑﻐﻼﻣﻲ ﺃﰊ ﺍﺠﻤﻟﺪ‪ ،‬ﻭﺍﻟﻮﺯﻳﺮ ﺍﳌﻐﺮﰊ‪ ،‬ﺍﻟﻠﺬﻳﻦ‬
‫ﺫﻛﺮﺍﳘﺎ ﰲ ﺷﻌﺮﻳﻬﻤﺎ‪:‬‬
‫ﺃﺻﺒﺤﺖ ﺑﻌﺪﻙ ﻳﺎ ﺷﻘﻴﻖ ﺍﻟﻨﻔﺲ ﰲ ‪ ...‬ﲝﺮ ﻣﻦ ﺍﳍﻢ ﺍﳌﱪﺡ ﺯﺍﺧﺮ‬
‫ﻣﺘﻔﺮﺩﹰﺍ ﺑﺎﳍﻢ ﻣﻦ ﱄ ﺳﺎﻋﺔ ‪ ...‬ﺑﺮﻓﺎﻕ ﺷﻌﻴﺎ ﺃﻭ ﻋﻼﻟﺔ ﺩﺍﻫﺮ‬
‫ﺍﳊﺪﻳﺚ ﺷﺠﻮﻥ‪ ،‬ﻳﺬﻛﺮ ﺍﻟﺸﻲﺀ ﲟﺎ ﻳﺘﺼﻞ ﺑﻪ‪ ،‬ﻭﺃﺷﻌﺎﺭ ﺃﰊ ﺍﺠﻤﻟﺪ ﺍﳌﻌﺮﻱ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﻗﺪ ﺃﻭﺳﻊ ﺍﷲ ﺍﻟﺒﻼﺩ ﻭﻟﻠﻔﱴ ‪ ...‬ﺇﱃ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﻀﻬﺎ ﻣﺘﺮﺣﺮﺡ‬
‫ﻓﺨﻞ ﺍﳍﻮﻳﻨﺎ ﺇﻬﻧﺎ ﺷﺮ ﻣﺮﻛﺐ ‪ ...‬ﻭﺩﻭﻧﻚ ﺻﻌﺐ ﺍﻷﻣﺮ ﻓﺎﻟﺼﻌﺐ ﺃﳒﺢ‬
‫ﻓﺈﻥ ﻧﻠﺖ ﻣﺎ ﻬﺗﻮﻯ ﻓﺬﺍﻙ ﻭﺇﻥ ﲤﺖ ‪ ...‬ﻓﻠﻠﻤﻮﺕ ﺧﲑ ﻟﻠﻜﺮﱘ ﻭﺃﺭﻭﺡ‬
‫ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺍﻟﻴﺴﺮ‪ ،‬ﺷﺎﻛﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﰊ ﺍﺠﻤﻟﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪:‬‬
‫ﻛﺎﻥ ﻛﺎﺗﺐ ﺍﻹﻧﺸﺎﺀ ﻟﻨﻮﺭ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ﺑﻦ ﺯﻧﻜﻲ ﻗﺒﻠﻲ‪ ،‬ﻓﻠﻤﺎ ﺍﺳﺘﻌﻔﻰ ﻭﻗﻌﺪ ﰲ ﺑﻴﺘﻪ‪ ،‬ﺗﻮﻟﻴﺖ ﺍﻹﻧﺸﺎﺀ ﺑﻌﺪﻩ‪،‬‬
‫ﻭﻣﻮﻟﺪﻩ ﺑﺸﻴﺰﺭ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺗﻮﱃ ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ ﺳﻨﲔ ﻛﺜﲑﺓ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﺭﺩﺕ ﲜﻬﻠﻲ ﻣﻮﺭﺩ ﺍﻟﺼﺐ ﻓﺎﺭﺗﻮﺕ ‪ ...‬ﻋﺮﻭﻗﻲ ﻣﻦ ﳏﺾ ﺍﳍﻮﻯ ﻭﻋﻈﺎﻣﻲ‬
‫ﻭﱂ ﺗﻚ ﺇﻻ ﻧﻈﺮﺓ ﺑﻌﺪ ﻧﻈﺮﺓ ‪ ...‬ﻋﻠﻰ ﻏﺮﺓ ﻣﻨﻬﺎ ﻭﻭﺿﻊ ﻟﺜﺎﻡ‬
‫ﻓﺤﻠﺖ ﺑﻘﻠﱯ ﻣﻦ ﺗﺜﻨﻴﻪ ﻟﻮﻋﺔ ‪ ...‬ﺗﻔﺮﺕ ﻬﺑﺎ ﺣﱴ ﺍﳌﻤﺎﺕ ﻋﻈﺎﻣﻲ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺳﺎﺭﻗﺘﻪ ﻧﻈﺮﺓ ﺃﻃﺎﻝ ﻬﺑﺎ ‪ ...‬ﻋﺬﺍﺏ ﻗﻠﱯ ﻭﻣﺎ ﻟﻪ ﺫﻧﺐ‬
 ‫ﻳﺎ ﺟﻮﺭ ﺣﻜﻢ ﺍﳍﻮﻯ ﻭﻳﺎ ﻋﺠﺒﺎ ‪ ...‬ﺗﺴﺮﻕ ﻋﻴﲏ ﻭﻳﻘﻄﻊ ﺍﻟﻘﻠﺐ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻳﺎ ﻟﻪ ﻋﺎﺭﺿﹰﺎ ﺇﺫﺍ ﺩﺏ ﰲ ﺍﳋﺪ ‪ ...‬ﺩﺑﻴﺒﹰﺎ ﻣﻦ ﲢﺖ ﻋﻘﺮﺏ ﺻﺪﻍ‬
‫ﻗﻌﺪ ﺍﻟﻘﻠﺐ ﻣﻨﻬﻤﺎ ﰲ ﺑﻼﺀ ‪ ...‬ﻭﻋﺬﺍﺏ ﻣﺎ ﺑﲔ ﻗﺮﺹ ﻭﻟﺪﻍ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻏﺮﻳﺖ ﻬﺑﻢ ﻧﻮﺏ ﺍﻟﻠﻴﺎﱄ ﻓﺎﻏﺘﺪﻭﺍ ‪ ...‬ﻣﺎ ﻳﺴﺘﻘﺮ ﳍﻢ ﺑﺄﺭﺽ ﺩﺍﺭ‬
‫ﺣﱴ ﻛﺄﻬﻧﻢ ﻃﺮﻳﻒ ﺑﻀﺎﺋﻊ ‪ ...‬ﻭﻛﺄﻥ ﺃﺣﺪﺍﺙ ﺍﻟﺰﻣﺎﻥ ﲡﺎﺭ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺗﻌﻤﻢ ﺭﺃﺳﻲ ﺑﺎﳌﺸﻴﺐ ﻓﺴﺎﺀﱐ ‪ ...‬ﻭﻣﺎ ﺳﺮﱐ ﺗﻔﺘﻴﺢ ﻧﻮﺭ ﺑﻴﺎﺿﻪ‬
‫ﻭﻗﺪ ﺃﺑﺼﺮﺕ ﻋﻴﲏ ﺧﻄﻮﺑﹰﺎ ﻛﺜﲑﺓ ‪ ...‬ﻓﻠﻢ ﺃﺭ ﺧﻄﺒﹰﺎ ﺃﺳﻮﺩﹰﺍ ﻛﺒﻴﺎﺿﻪ‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻣﺴﻠﻢ‪ ،‬ﻭﺍﺩﻉ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﻋﻢ ﺃﺑﻴﻪ‪،‬‬
‫ﺗﻮﱃ ﺍﻟﻘﻀﺎﺀ ﲟﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ ﻭﻛﻔﺮ ﻃﺎﺏ ﻭﲪﺎﺓ‪ ،‬ﻭﻛﺎﻥ ﻣﺸﻬﻮﺭﹰﺍ ﺑﺎﻟﻜﺮﻡ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪،‬‬
‫ﻭﻟﻪ ﺭﺳﺎﺋﻞ ﺣﺴﻨﺔ‪ ،‬ﻭﺷﻌﺮ ﺑﺪﻳﻊ ﻣﻨﻪ‪:‬‬
‫ﻭﻗﺎﺋﻠﺔ ﻣﺎ ﺑﺎﻝ ﺟﻔﻨﻚ ﺃﺭﻣﺪﺍ ‪ ...‬ﻓﻘﻠﺖ ﻭﰲ ﺍﻷﺣﺸﺎﺀ ﻣﻦ ﻗﻮﳍﺎ ﻟﺪﻍ‬
‫ﻟﺌﻦ ﺳﺮﻗﺖ ﻋﻴﻨﺎﻩ ﻣﻦ ﻟﻮﻥ ﺧﺪﻩ ‪ ...‬ﻓﻐﲑ ﺑﺪﻳﻊ ﺭﲟﺎ ﻧﻔﺾ ﺍﻟﺼﺒﻎ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﳌﺎ ﺗﻼﻗﻴﻨﺎ ﻭﻫﺬﺍ ﺑﻨﺎﺭﻩ ‪ ...‬ﺣﺮﻳﻖ ﻭﻫﺬﺍ ﺑﺎﻟﺪﻣﻮﻉ ﻏﺮﻳﻖ‬
‫ﺗﻘﻠﺪﺕ ﺍﻟﺪﺭ ﺍﻟﺬﻱ ﻓﺎﺽ ﺟﻔﻨﻬﺎ ‪ ...‬ﻓﺮﺻﻌﻪ ﻣﻦ ﻣﻘﻠﱵ ﻋﻘﻴﻖ‬
‫ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﻋﺪﻱ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﻭﺍﺩﻉ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻳﺄﻳﻬﺎ ﺍﳌﻼﻙ ﻻ ﺗﱪﺣﻮﺍ ﺍﻷﻡ ‪ ...‬ﻻﻙ ﻭﺍﺭﺟﻮﻫﺎ ﺇﱃ ﻗﺎﺑﻞ‬
‫ﻓﺎﻟﻌﺎﻡ ﻗﺪ ﺻﺤﺖ ﻭﻟﻜﻨﻬﺎ ‪ ...‬ﻟﻠﻌﺪﻝ ﻭﺍﳌﺸﺮﻑ ﻭﺍﻟﻌﺎﻣﻞ‬
‫ﻭﻣﺎﺕ ﺃﺑﻮ ﻋﺪﻱ ﺑﻌﺪ ﺳﻨﺔ ﲬﺴﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﻣﺮﺷﺪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ‬
‫ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﲟﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﺷﻴﺰﺭ ﺑﻌﺪ ﺃﺧﺬ ﺍﻟﻔﺮﻧﺞ ﺍﳌﻌﺮﺓ‪ ،‬ﻭﺗﻮﰲ ﻬﺑﺎ‪ ،‬ﻭﻟﻪ ﺭﺳﺎﺋﻞ ﻭﺷﻌﺮ‪،‬‬
‫ﻣﻨﻪ ﻗﺼﻴﺪﺓ ﺍﻟﺘﺰﻡ ﰲ ﻛﻞ ﻛﻠﻤﺔ ﻣﻨﻬﺎ ﺣﺮﻑ ﺍﻟﻨﻮﻥ‪ ،‬ﺃﻭﳍﺎ‪:‬‬
‫ﻧﺰﻩ ﻟﺴﺎﻧﻚ ﻋﻦ ﻧﻔﺎﻕ ﻣﻨﺎﻓﻖ ‪ ...‬ﻭﺍﻧﺼﺢ ﻓﺈﻥ ﺍﻟﺪﻳﻦ ﻧﺼﺢ ﺍﳌﺆﻣﻦ‬
‫ﻭﲡﻨﺐ ﺍﳌﻦ ﺍﳌﻨﻜﺪ ﻟﻠﻨﺪﻯ ‪ ...‬ﻭﺃﻋﻦ ﺑﻨﻴﻠﻚ ﻣﻦ ﺃﻋﺎﻧﻚ ﻭﺍﻣﻨﻦ‬
‫ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺳﻬﻞ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺪﺭﻙ‪ ،‬ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻣﻮﻟﺪﻩ ﻭﻣﻨﺸﺆﻩ ﺑﺸﻴﺰﺭ ﻭﲪﺎﺓ‪ ،‬ﻭﺗﻮﰲ‬
‫ﰲ ﺍﻟﺰﻟﺰﻟﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﲝﻤﺎﺓ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲬﺴﲔ ﻭﲬﺴﻤﺎﺋﺔ ﻭﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﻣﻄﺒﻮﻉ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻣﻨﻪ‪:‬‬
‫ﺟﺮﺣﺖ ﺑﻠﺤﻈﻲ ﺧﺪ ﺍﳊﱯ ‪ ...‬ﺏ ﻓﻤﺎ ﻃﺎﻟﺐ ﺍﳌﻘﻠﺔ ﺍﻟﻔﺎﻋﻠ ْﻪ‬
‫ﻭﻟﻜﻦ ﺍﻗﺘﺺ ﻣﻦ ﻣﻬﺠﱵ ‪ ...‬ﻛﺬﻙ ﺍﻟﺪﻳﺎﺕ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠ ْﻪ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
 ‫ﻭﳌﺎ ﺳﺄﻟﺖ ﺍﻟﻘﻠﺐ ﺻﱪﹰﺍ ﻋﻦ ﺍﳍﻮﻯ ‪ ...‬ﻭﻃﺎﻟﺒﺘﻪ ﺑﺎﻟﺼﺪﻕ ﻭﻫﻮ ﻳﺮﻭﻍ‬
‫ﺗﻴﻘﻨﺖ ﻣﻨﻪ ﺃﻧﻪ ﻏﲑ ﺻﺎﺑﺮ ‪ ...‬ﻭﺃﻥ ﺳﻠﻮﺍ ﻋﻨﻪ ﻟﻴﺲ ﻳﺴﻮﻍ‬

‫ﻓﺈﻥ ﻗﺎﻝ ﻻ ﺃﺳﻠﻮﻩ ﻗﻠﺖ ﺻﺪﻗﺘﲏ ‪ ...‬ﻭﺇﻥ ﻗﺎﻝ ﺃﺳﻠﻮ ﻋﻨﻪ ﻗﻠﺖ ﺩﺭﻭﻍ‬
‫ﻫﺬﻩ ﻛﻠﻤﺔ ﺃﻋﺠﻤﻴﺔ ﻣﻌﻨﺎﻫﺎ ﻛﺬﺏ‪ ،‬ﻭﻣﻨﻬﻢ ﺃﺧﻮﻩ ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﺻﺎﻋﺪ ﺑﻦ ﻣﺪﺭﻙ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪،‬‬
‫ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻣﻮﻟﺪﻩ ﻭﻣﻨﺸﺆﻩ ﺷﻴﺰﺭ ﻭﲪﺎﺓ‪ ،‬ﻭﻣﺎﺕ ﲟﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﻳﺄﻳﻬﺎ ﺍﻟﻮﺍﺩﻱ ﺍﳌﺒﻴﲏ ﻫﻞ ﻟﻨﺎ ‪ ...‬ﺗﻼﻕ ﻓﻨﺸﻜﻮ ﻓﻴﻪ ﺻﻨﻊ ﺍﻟﺘﻔﺮﻕ‬
‫ﺃﺑﺜﻚ ﻣﺎ ﰊ ﻣﻦ ﻏﺮﺍﻡ ﻭﻟﻮﻋﺔ ‪ ...‬ﻭﻓﺮﻁ ﺟﻮﻯ ﻳﻀﲏ ﻭﻃﻮﻝ ﺗﺸﻮﻕ‬
‫ﻋﺴﻰ ﺃﻥ ﺗﺮﻗﻰ ﺣﲔ ﻣﻠﻜﺖ ﺭﻗﻪ ‪ ...‬ﻭﺗﺮﺛﻲ ﻟﻪ ﳑﺎ ﻬﺑﺠﺮﻙ ﻗﺪ ﻟﻘﻲ‬
‫ﺑﻮﺻﻞ ﻳﺮﻭﻱ ﻏﻠﺔ ﺍﻟﻮﺟﺪ ﻭﺍﻷﺳﻰ ‪ ...‬ﻭﻳﻄﻔﻲ ﺑﻪ ﺣﺮ ﺍﳉﻮﻯ ﻭﺍﻟﺘﺤﺮﻕ‬
‫ﻭﻏﲑ ﻫﺆﻻﺀ ﺣﺬﻓﺖ ﺃﲰﺎﺀﻫﻢ ﺍﺧﺘﺼﺎﺭﺍﹰ‪ ،‬ﻭﺇﳕﺎ ﻗﺼﺪﺕ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺇﻋﺮﺍﻕ ﺃﰊ ﺍﻟﻌﻼﺀ ﰲ ﺑﻴﺖ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﻧﻘﻠﺖ ﻣﻦ ﺑﻌﺾ ﺍﻟﻜﺘﺐ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﳌﺎ ﻭﺭﺩ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻗﺼﺪ ﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺮﺑﻌﻲ‪ ،‬ﻟﻴﻘﺮﺃ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺇﻟﻴﻪ‪ ،‬ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ :‬ﻟﻴﺼﻌﺪ ﺍﻹﺳﻄﺒﻞ‪ ،‬ﻓﺨﺮﺝ ﻣﻐﻀﺒﹰﺎ ﻭﱂ ﻳﻌﺪ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻹﺳﻄﺒﻞ ﰲ ﻟﻐﺔ‬
‫ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﻟﻌﻠﻬﺎ ﻣﻌﺮﺑﺔ‪.‬‬
‫ﻭﺩﺧﻞ ﻋﻠﻰ ﺍﳌﺮﺗﻀﻰ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓﻌﺜﺮ ﺑﺮﺟﻞ‪ ،‬ﻓﻘﺎﻝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻠﺐ؟ ﻓﻘﺎﻝ ﺍﳌﻌﺮﻱ‪ :‬ﺍﻟﻜﻠﺐ ﻣﻦ ﻻ ﻳﻌﺮﻑ‬
‫ﻟﻠﻜﻠﺐ ﺳﻌﲔ ﺍﲰﺎﹰ‪ ،‬ﻭﲰﻌﻪ ﺍﳌﺮﺗﻀﻰ ﻓﺎﺳﺘﺪﻧﺎﻩ‪ ،‬ﻭﺍﺧﺘﱪﻩ ﻓﻮﺟﺪﻩ ﻋﺎﳌﹰﺎ ﻣﺸﺒﻌﹰﺎ ﺑﺎﻟﻔﻄﻨﺔ ﻭﺍﻟﺬﻛﺎﺀ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻴﻪ ﺇﻗﺒﺎ ﹰﻻ‬
‫ﻛﺜﲑﹰﺍ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﻳﺘﻌﺼﺐ ﻟﻠﻤﺘﻨﺒﺊ‪ ،‬ﻭﻳﺰﻋﻢ ﺃﻧﻪ ﺃﺷﻌﺮ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﻳﻔﻀﻠﻪ ﻋﻠﻰ ﺑﺸﺎﺭ ﻭﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻣﺜﻞ ﺃﰊ ﻧﻮﺍﺱ‪،‬‬
‫ﻭﺃﰊ ﲤﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺮﺗﻀﻰ ﻳﺒﻐﺾ ﺍﳌﺘﻨﺒﺊ‪ ،‬ﻭﻳﺘﻌﺼﺐ ﻋﻠﻴﻪ‪ ،‬ﻓﺠﺮﻯ ﻳﻮﻣﹰﺎ ﲝﻀﺮﺗﻪ ﺫﻛﺮ ﺍﳌﺘﻨﺒﺊ‪ ،‬ﻓﺘﻨﻘﺼﻪ ﺍﳌﺮﺗﻀﻰ‪،‬‬
‫ﻭﺟﻌﻞ ﻳﺘﺒﻊ ﻋﻴﻮﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﳌﻌﺮﻱ‪ :‬ﻟﻮ ﱂ ﻳﻜﻦ ﻟﻠﻤﺘﻨﺒﺊ ﻣﻦ ﺍﻟﺸﻌﺮ ﺇﻻ ﻗﻮﻟﻪ‪:‬‬
‫ﻟﻚ ﻳﺎ ﻣﻨﺎﺯﻝ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻨﺎﺯﻝ‬
‫ﻟﻜﻔﺎﻩ ﻓﻀﻼﹰ‪ ،‬ﻓﻐﻀﺐ ﺍﳌﺮﺗﻀﻰ ﻭﺃﻣﺮ ﻓﺴﺤﺐ ﺑﺮﺟﻠﻪ‪ ،‬ﻭﺃﺧﺮﺝ ﻣﻦ ﳎﻠﺴﻪ‪ ،‬ﻭﻗﺎﻝ ﳌﻦ ﲝﻀﺮﺗﻪ‪ :‬ﺃﺗﺪﺭﻭﻥ ﺃﻱ ﺷﻲﺀ‬
‫ﺃﺭﺍﺩ ﺍﻷﻋﻤﻰ ﺑﺬﻛﺮ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ؟ ﻓﺈﻥ ﻟﻠﻤﺘﻨﺒﺊ ﻣﺎ ﻫﻮ ﺃﺟﻮﺩ ﻣﻨﻬﺎ ﱂ ﻳﺬﻛﺮﻫﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺍﻟﻨﻘﻴﺐ ﺍﻟﺴﻴﺪ ﺃﻋﺮﻑ‪،‬‬
‫ﻓﻘﺎﻝ ﺃﺭﺍﺩ ﻗﻮﻟﻪ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ‪:‬‬
‫ﻭﺇﺫﺍ ﺃﺗﺘﻚ ﻣﺬﻣﱵ ﻣﻦ ﻧﺎﻗﺺ ‪ ...‬ﻓﻬﻲ ﺍﻟﺸﻬﺎﺩﺓ ﱄ ﺑﺄﱐ ﻛﺎﻣﻞ‬
‫ﻭﳌﺎ ﺭﺟﻊ ﺇﱃ ﺍﳌﻌﺮﺓ ﻟﺰﻡ ﺑﻴﺘﻪ‪ :‬ﻓﻠﻢ ﳜﺮﺝ ﻣﻨﻪ‪ ،‬ﻭﲰﻰ ﻧﻔﺴﻪ ﺭﻫﲔ ﺍﶈﺒﺴﲔ‪ ،‬ﻳﻌﲏ ﺣﺒﺲ ﻧﻔﺴﻪ ﰲ ﺍﳌﻨﺰﻝ‪ ،‬ﻭﺗﺮﻙ‬
‫ﺍﳋﺮﻭﺝ ﻣﻨﻪ‪ .‬ﻭﺣﺒﺴﻪ ﻋﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻌﻤﻰ‪ :‬ﻭﻛﺎﻥ ﻣﺘﻬﻤﹰﺎ ﰲ ﺩﻳﻨﻪ‪ ،‬ﻳﺮﻯ ﺭﺃﻱ ﺍﻟﱪﺍﳘﺔ‪ ،‬ﻻ ﻳﺮﻯ ﺇﻓﺴﺎﺩ‬
‫ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﳊﻤﺎﹰ‪ ،‬ﻭﻻ ﻳﺆﻣﻦ ﺑﺎﻟﺮﺳﻞ‪ ،‬ﻭﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ‪ ،‬ﻭﻋﺎﺵ ﺷﻴﺌﹰﺎ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‪ ،‬ﱂ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ﻣﻨﻬﺎ‬
‫ﲬﺴﹰﺎ ﻭﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﺣﺪﺛﺖ ﺃﻧﻪ ﻣﺮﺽ ﻣﺮﺓ‪ ،‬ﻓﻮﺻﻒ ﺍﻟﻄﺒﻴﺐ ﻟﻪ ﺍﻟﻔﺮﻭﺝ‪ ،‬ﻓﻠﻤﺎ ﺟﺊ ﺑﻪ ﳌﺴﻪ ﺑﻴﺪﻩ ﻭﻗﺎﻝ‪:‬‬
‫ﺍﺳﺘﻀﻌﻔﻮﻙ ﻓﻮﺻﻔﻮﻙ‪ ،‬ﻫﻼ ﻭﺻﻔﻮﺍ ﺷﺒﻞ ﺍﻷﺳﺪ‪ :‬ﻭﻗﺪ ﺃﻭﺭﺩﻧﺎ ﻣﻦ ﺷﻌﺮﻩ ﻣﺎ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺳﻮﺀ ﻣﻌﺘﻘﺪﻩ‪،‬‬
‫ﻭﳜﱪﻙ ﺑﻨﺤﻠﺘﻪ ﻭﻣﺴﺘﻨﺪﻩ‪.‬‬
‫ﻭﺣﺪﺙ ﻏﺮﺱ ﺍﻟﻨﻌﻤﺔ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺼﺎﺑﺊ‪ ،‬ﺃﻧﻪ ﺑﻘﻲ ﲬﺴﹰﺎ ﻭﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻻ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ﻭﻻ ﺍﻟﺒﻴﺾ‪ ،‬ﻭﳛﺮﻡ ﺇﻳﻼﻡ‬
‫ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻭﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﺗﻨﺒﺖ ﺍﻷﺭﺽ‪ ،‬ﻭﻳﻠﺒﺲ ﺣﺸﻦ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻳﻈﻬﺮ ﺩﻭﺍﻡ ﺍﻟﺼﻮﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻘﻴﻪ ﺭﺟﻞ ﻓﻘﺎﻝ‬
‫ﻟﻪ‪ :‬ﱂ ﻻ ﺗﺄﻛﻞ ﺍﻟﻠﺤﻢ؟ ﻗﺎﻝ‪ :‬ﺃﺭﺣﻢ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺗﻘﻮﻝ ﰲ ﺍﻟﺴﺒﺎﻉ ﺍﻟﱵ ﻻ ﻃﻌﺎﻡ ﳍﺎ ﺇﻻ ﳊﻮﻡ ﺍﳊﻴﻮﺍﻥ؟ ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻟﺬﻟﻚ ﺧﺎﻟﻖ ﻓﻤﺎ ﺃﻧﺖ ﺑﺄﺭﺃﻑ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻄﺒﺎﺋﻊ ﺍﶈﺪﺛﺔ ﻟﺬﻟﻚ ﻓﻤﺎ ﺃﻧﺖ ﺑﺄﺣﺬﻕ ﻣﻨﻬﺎ ﻭﻻ ﺃﺗﻘﻦ‬
‫ﻋﻤﻼﹰ‪ ،‬ﻓﺴﻜﺖ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﳝﻜﻨﻪ ﺃﻥ ﻻ ﻳﺬﺑﺢ ﺭﲪﺔ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻗﺪ ﺫﲝﻪ ﻏﲑﻩ ﻓﺄﻱ ﺭﲪﺔ ﺑﻘﻴﺖ؟‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺣﺪﺛﻨﺎ ﻋﻦ ﺃﰊ ﺯﻛﺮﻳﺎ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺍﳌﻌﺮﻱ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﺗﻌﺘﻘﺪ؟ ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ‪ :‬ﺍﻟﻴﻮﻡ ﺃﻗﻒ ﻋﻠﻰ‬
‫ﺍﻋﺘﻘﺎﺩﻩ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻣﺎ ﺃﻧﺎ ﺇﻻ ﺷﺎﻙ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻫﻜﺬﺍ ﺷﻴﺨﻚ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻮﺳﻒ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﻘﺰﻭﻳﲏ‪:‬‬
‫ﻗﺎﻝ ﱄ ﺍﳌﻌﺮﻱ‪ :‬ﱂ ﺃﻫﺞ ﺃﺣﺪﹰﺍ ﻗﻂ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺻﺪﻗﺖ‪ .‬ﺇﻻ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺘﻐﲑ ﻭﺟﻬﻪ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﻗﺎﻝ‪ :‬ﳌﺎ ﻣﺎﺕ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺃﻧﺸﺪ ﻋﻠﻰ ﻗﱪﻩ ﺃﺭﺑﻌﺔ ﻭﲦﺎﻧﻮﻥ ﺷﺎﻋﺮﹰﺍ ﻣﺮﺍﺛﻲ‪ ،‬ﻣﻦ ﲨﻠﺘﻬﺎ ﺃﺑﻴﺎﺕ‬
‫ﻟﻌﻠﻲ ﺑﻦ ﺍﳍﻤﺎﻡ ﻣﻦ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ‪:‬‬
‫ﺇﻥ ﻛﻨﺖ ﱂ ﺗﺮﻕ ﺍﻟﺪﻣﺎﺀ ﺯﻫﺎﺩﺓ ‪ ...‬ﻓﻠﻘﺪ ﺃﺭﻗﺖ ﺍﻟﻴﻮﻡ ﻣﻦ ﺟﻔﲏ ﺩﻣﺎ‬
‫ﺳﲑﺕ ﺫﻛﺮﹰﺍ ﰲ ﺍﻟﺒﻼﺩ ﻛﺄﻧﻪ ‪ ...‬ﻣﺴﻚ ﻣﺴﺎﻣﻌﻬﺎ ﻳﻀﻤﺦ ﺃﻭ ﻓﻤﺎ‬
‫ﻭﺗﺮﻯ ﺍﳊﺠﻴﺞ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻟﻴﻠﺔ ‪ ...‬ﺫﻛﺮﺍﻙ ﺃﻭﺟﺪﺏ ﻓﺪﻳﺔ ﻣﻦ ﺃﺣﺮﻣﺎ‬
‫ﻛﺄﻧﻪ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺫﻛﺮﺍﻙ ﻃﻴﺐ‪ ،‬ﻭﺍﻟﻄﻴﺐ ﻻ ﳛﻞ ﻟﻠﻤﺤﺮﻡ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻪ ﻓﺪﻳﺔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ ﺍﻟﺰﻫﺪ‪:‬‬
‫ﺿﺤﻜﻨﺎ ﻭﻛﺎﻥ ﺍﻟﻀﺤﻚ ﻣﻨﺎ ﺳﻔﺎﻫﺔ ‪ ...‬ﻭﺣﻖ ﻟﺴﻜﺎﻥ ﺍﻟﺒﺴﻴﻄﺔ ﺃﻥ ﻳﺒﻜﻮﺍ‬
‫ﳛﻄﻤﻨﺎ ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ ﻛﺄﻧﻨﺎ ‪ ...‬ﺯﺟﺎﺝ ﻭﻟﻜﻦ ﻻ ﻳﻌﺎﺩ ﻟﻨﺎ ﺳﺒﻚ‬

‫ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ ﺍﻟﺰﻫﺪ‪:‬‬

‫ﻓﻼ ﺗﺸﺮﻑ ﺑﺪﻧﻴﺎ ﻋﻨﻚ ﻣﻌﺮﺿﺔ ‪ ...‬ﻓﻤﺎ ﺍﻟﺘﺸﺮﻑ ﺑﺎﻟﺪﻧﻴﺎ ﻫﻮ ﺍﻟﺸﺮﻑ‬
‫ﻭﺍﺻﺮﻑ ﻓﺆﺍﺩﻙ ﻋﻨﻬﺎ ﻣﺜﻠﻤﺎ ﺍﻧﺼﺮﻓﺖ ‪ ...‬ﻓﻜﻠﻨﺎ ﻋﻦ ﻣﻐﺎﻧﻴﻬﺎ ﺳﻴﻨﺼﺮﻑ‬
‫ﻳﺎ ﺃﻡ ﺩﻓﺮ ﳊﺎﻙ ﺍﷲ ﻭﺍﻟﺪﺓ ‪ ...‬ﻓﻴﻚ ﺍﳋﻨﺎﺀ ﻭﻓﻴﻚ ﺍﻟﺒﺆﺱ ﻭﺍﻟﺴﺮﻑ‬
‫ﻟﻮ ﺃﻧﻚ ﺍﻟﻌﺮﺱ ﺃﻭﻗﻌﺖ ﺍﻟﻄﻼﻕ ﻬﺑﺎ ‪ ...‬ﻟﻜﻨﻚ ﺍﻷﻡ ﻣﺎ ﱄ ﻋﻨﻚ ﻣﻨﺼﺮﻑ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻜﺮﻡ‪ ،‬ﲬﻴﺲ ﺑﻦ ﻋﻠﻲ ﺍﳉﻮﺯﻱ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻮﺳﻒ ﺍﻟﻘﺰﻭﻳﲏ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﻣﻠﺤﺪ‬
‫ﺍﳌﻌﺮﺓ‪ :‬ﻣﺎ ﲰﻌﺖ ﰲ ﺃﻣﺮ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺷﻴﺌﹰﺎ ﳚﺐ ﺃﻥ ﳛﻔﻆ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻗﺪ ﻗﺎﻝ ﺳﻮﺍﺩﻱ ﻣﻦ‬
‫ﺃﻫﻞ ﺑﻼﺩﻧﺎ ﺃﺑﻴﺎﺗﺎﹰ‪ ،‬ﻻ ﻳﻘﻮﻝ ﻣﺜﻠﻬﺎ ﺗﻨﻮﺥ ﺟﺪﻙ ﺍﻷﻛﱪ‪،‬‬
‫ﺭﺃﺱ ﺍﺑﻦ ﺑﻨﺖ ﳏﻤﺪ ﻭﻭﺻﻴﻪ ‪ ...‬ﻟﻠﻤﺴﻠﻤﲔ ﻋﻠﻰ ﻗﻨﺎﺓ ﻳﺮﻓﻊ‬
‫ﻭﺍﳌﺴﻠﻤﻮﻥ ﳌﻨﻈﺮ ﻭﳌﺸﻬﺪ ‪ ...‬ﻻ ﺟﺎﺯﻉ ﻓﻴﻬﻢ ﻭﻻ ﻣﺘﻔﺠﻊ‬
‫ﻛﺤﻠﺖ ﲟﻨﻈﺮﻙ ﺍﻟﻌﻴﻮﻥ ﻋﻤﺎﻳﺔ ‪ ...‬ﻭﺃﺻﻢ ﺭﺯﺅﻙ ﻛﻞ ﺃﺫﻥ ﺗﺴﻤﻊ‬
‫ﺃﻳﻘﻈﺖ ﺃﺟﻔﺎﻧﹰﺎ ﻭﻛﻨﺖ ﳍﺎ ﻛﺮﻯ ‪ ...‬ﻭﺃﳕﺖ ﻋﻴﻨﹰﺎ ﱂ ﺗﻜﻦ ﺑﻚ ﻬﺗﺠﻊ‬
‫ﻣﺎ ﺭﻭﺿﺔ ﺇﻻ ﲤﻨﺖ ﺃﻬﻧﺎ ‪ ...‬ﻟﻚ ﺗﺮﺑﺔ ﻭﳋﻂ ﻗﱪﻙ ﻣﻀﺠﻊ‬
‫ﻼ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﻳﺘﻴﻤﺔ ﺍﻟﺪﻫﺮ‪ :‬ﻭﻛﺎﻥ ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺪﻟﻔﻲ ﺍﳌﺼﻴﺼﻲ‬
‫ﻗﺎﻝ ﻭﱂ ﻳﺴﻢ ﻟﻨﺎ ﻗﺎﺋ ﹰ‬
 ‫ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻟﻘﻴﺘﻪ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ ﰲ ﻣﺪﺓ ﺛﻼﺛﲔ ﺳﻨﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻘﻴﺖ ﲟﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ ﻋﺠﺒﹰﺎ ﻣﻦ ﺍﻟﻌﺠﺐ‪ ،‬ﺭﺃﻳﺖ‬
‫ﺷﺎﻋﺮﹰﺍ ﻇﺮﻳﻔﹰﺎ ﻳﻠﻌﺐ ﺑﺎﻟﺸﻄﺮﻧﺞ ﻭﺍﻟﻨﺮﺩ ﻭﻳﺪﺧﻞ ﰲ ﻛﻞ ﻓﻦ ﻣﻦ ﺍﳉﺪ ﻭﺍﳍﺰﻝ‪ ،‬ﻳﻜﲎ ﺃﺑﺎ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﲰﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ‬
‫ﺃﲪﺪ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﻤﻰ ﻛﻤﺎ ﳛﻤﺪﻩ ﻏﲑﻱ ﻋﻠﻰ ﺍﻟﺒﺼﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺣﻀﺮﺗﻪ ﻳﻮﻣﹰﺎ ﻭﻫﻮ ﳝﻠﻲ ﰲ ﺟﻮﺍﺏ ﻛﺘﺎﺏ ﻭﺭﺩ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺑﻌﺾ ﺍﻟﺮﺅﺳﺎﺀ‪:‬‬
‫ﻭﺍﰱ ﺍﻟﻜﺘﺎﺏ ﻓﺄﻭﺟﺐ ﺍﻟﺸﻜﺮﺍ ‪ ...‬ﻓﻀﻤﻤﺘﻪ ﻭﻟﺜﻤﺘﻪ ﻋﺸﺮﺍ‬
‫ﻭﻓﻀﻀﺘﻪ ﻭﻗﺮﺃﺗﻪ ﻓﺈﺫﺍ ‪ ...‬ﺃﺟﻠﻰ ﻛﺘﺎﺏ ﰲ ﺍﻟﻮﺭﻯ ﻳﻘﺮﺍ‬
‫ﻓﻤﺤﺎﻩ ﺩﻣﻌﻲ ﻣﻦ ﲢﺪﺭﻩ ‪ ...‬ﺷﻮﻗﹰﺎ ﺇﻟﻴﻚ ﻓﻠﻢ ﻳﺪﻉ ﺳﻄﺮﺍ‬
‫ﻗﺎﻝ ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻟﺴﺖ ﺃﺩﺭﻱ ﻭﻻ ﺍﳌﻨﺠﻢ ﻳﺪﺭﻱ ‪ ...‬ﻣﺎ ﻳﺮﻳﺪ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻹﻧﺴﺎﻥ‬
‫ﻏﲑ ﺃﱐ ﺃﻗﻮﻝ ﻗﻮﻝ ﳏﻖ ‪ ...‬ﻗﺪ ﻳﺮﻯ ﺍﻟﻐﻴﺐ ﻓﻴﻪ ﻣﺜﻞ ﺍﻟﻌﻴﺎﻥ‬
‫ﺇﻥ ﻣﻦ ﻛﺎﻥ ﳏﺴﻨﹰﺎ ﻓﺎﺑﻜﻴﻨﻪ ‪ ...‬ﳉﻤﻴﻞ ﻋﻮﺍﻗﺐ ﺍﻹﺣﺴﺎﻥ‬
‫ﺣﺪﺙ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﻌﺮﻱ ﻓﻘﺎﻝ ﺑﻌﺪ ﻭﺻﻔﻪ‪ :‬ﻭﺫﻛﺮ ﺗﻠﻤﻴﺬﻩ ﺃﺑﻮ ﺯﻛﺮﻳﺎ‬
‫ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻗﺎﻋﺪﹰﺍ ﰲ ﻣﺴﺠﺪﻩ ﲟﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﺑﲔ ﻳﺪﻱ ﺃﰊ ﺍﻟﻌﻼﺀ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻭﻛﻨﺖ ﻗﺪ ﺃﻗﻤﺖ ﻋﻨﺪﻩ ﺳﻨﲔ‪ ،‬ﻭﱂ ﺃﺭ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻫﻞ ﺑﻠﺪﻱ‪ ،‬ﻓﺪﺧﻞ ﺍﳌﺴﺠﺪ ﻣﻐﺎﻓﺼﺔ ﺑﻌﺾ ﺟﲑﺍﻧﻨﺎ ﻟﻠﺼﻼﺓ‪،‬‬
‫ﻓﺮﺃﻳﺘﻪ ﻭﻋﺮﻓﺘﻪ‪ ،‬ﻓﺘﻐﲑﺕ ﻣﻦ ﺍﻟﻔﺮﺡ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ :‬ﺇﻳﺶ ﺃﺻﺎﺑﻚ؟ ﻓﺤﻜﻴﺖ ﻟﻪ ﺃﱐ ﺭﺃﻳﺖ ﺟﺎﺭﹰﺍ ﱄ‪ ،‬ﺑﻌﺪ ﺃﻥ‬
‫ﱂ ﺃﻟﻖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻫﻞ ﺑﻠﺪﻱ ﺳﻨﺘﲔ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻗﻢ ﻭﻛﻠﻤﻪ‪ .‬ﻓﻘﻠﺘﻊ‪ :‬ﺣﱴ ﺃﲤﻢ ﺍﻟﺴﻴﺎﻕ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻗﻢ ﺃﻧﺎ ﺃﻧﺘﻈﺮ ﻟﻚ‪،‬‬
‫ﻓﻘﻤﺖ ﻭﻛﻠﻤﺘﻪ ﺑﻠﺴﺎﻥ ﺍﻷﺫﺭﺑﻴﺔ ﺷﻴﺌﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﺇﱃ ﺃﻥ ﺳﺄﻟﺖ ﻋﻦ ﻛﻞ ﻣﺎ ﺃﺭﺩﺕ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻌﺖ ﻭﻗﻌﺪﺕ ﺑﲔ ﻳﺪﻳﻪ‬
‫ﻗﺎﻝ ﱄ‪ :‬ﺃﻱ ﻟﺴﺎﻥ ﻫﺬﺍ؟ ﻗﻠﺖ ﻫﺬﺍ ﻟﺴﺎﻥ ﺃﻫﻞ ﺃﺫﺭﺑﻴﺠﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻣﺎ ﻋﺮﻓﺖ ﺍﻟﻠﺴﺎﻥ ﻭﻻ ﻓﻬﻤﺘﻪ‪ ،‬ﻏﲑ ﺃﱐ‬
‫ﺣﻔﻈﺖ ﻣﺎ ﻗﻠﺘﻤﺎ‪ ،‬ﰒ ﺃﻋﺎﺩ ﻋﻠﻲ ﺍﻟﻠﻔﻆ ﺑﻌﻴﻨﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﺺ ﻋﻨﻪ ﺃﻭ ﻳﺰﻳﺪ ﻋﻠﻴﻪ ﰲ ﲨﻴﻊ ﻣﺎ ﻗﻠﺖ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺟﺎﺭﻱ‪ :‬ﻓﺘﻌﺠﺒﺖ ﻏﺎﻳﺔ ﺍﻟﺘﻌﺠﺐ‪ ،‬ﻛﻴﻒ ﺣﻔﻆ ﻣﺎ ﱂ ﻳﻔﻬﻤﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻫﺬﺍ ﻏﺎﻳﺔ ﻟﻴﺲ ﺑﻌﺪﻫﺎ ﺷﻲﺀ ﰲ ﺣﺴﻦ ﺍﳊﻔﻆ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺃﻧﺎ ﻛﺜﲑ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻟﻘﻮﻝ ﺃﰊ‬
‫ﺍﻟﻌﻼﺀ‪:‬‬
‫ﺃﺳﺎﻟﺖ ﺃﰐ ﺍﻟﺪﻣﻊ ﻓﻮﻕ ﺃﺳﻴﻞ ‪ ...‬ﻭﻣﺎﻟﺖ ﻟﻈﻞ ﺑﺎﻟﻌﺮﺍﻕ ﻇﻠﻴﻞ‬
‫ﺃﻳﺎ ﺟﺎﺭﺓ ﺍﻟﺒﻴﺖ ﺍﳌﻤﻨﻊ ﺃﻫﻠﻪ ‪ ...‬ﻏﺪﻭﺕ ﻭﻣﻦ ﱄ ﻋﻨﺪﻛﻢ ﲟﻘﻴﻞ؟‬
‫ﻟﻐﲑﻱ ﺯﻛﺎﺓ ﻣﻦ ﲨﺎﻝ ﻭﺇﻥ ﺗﻜﻦ ‪ ...‬ﺯﻛﺎﺓ ﲨﺎﻝ ﻓﺎﺫﻛﺮﻱ ﺍﺑﻦ ﺳﺒﻴﻞ‬
‫ﻭﺃﺭﺳﻠﺖ ﻃﻴﻔﹰﺎ ﺧﺎﻥ ﳌﺎ ﺑﻌﺜﺘﻪ ‪ ...‬ﻓﻼ ﺗﺜﻘﻲ ﻣﻦ ﺑﻌﺪﻩ ﺑﺮﺳﻮﻝ‬
‫ﺧﻴﺎ ﹰﻻ ﺃﺭﺍﻧﺎ ﻧﻔﺴﻪ ﻣﺘﺠﻨﻴﹰﺎ ‪ ...‬ﻭﻗﺪ ﺯﺍﺭ ﻣﻦ ﺻﺎﰲ ﺍﻟﻮﺩﺍﺩ ﻭﺻﻮﻝ‬
‫ﻧﺴﻴﺖ ﻣﻜﺎﻥ ﺍﻟﻌﻘﺪ ﻣﻦ ﺩﻫﺶ ﺍﻟﻨﻮﻯ ‪ ...‬ﻓﻌﻠﻘﺘﻪ ﻣﻦ ﻭﺟﻨﺔ ﲟﺴﻴﻞ‬
‫ﻭﻛﻨﺖ ﻷﺟﻞ ﺍﻟﺴﻦ ﴰﺲ ﻏﺪﻳﺔ ‪ ...‬ﻭﻟﻜﻨﻬﺎ ﻟﻠﺒﲔ ﴰﺲ ﺃﺻﻴﻞ‬
‫ﺃﺳﺮﺕ ﺃﺧﺎﻧﺎ ﺑﺎﳋﺪﺍﻉ ﻭﺇﻧﻪ ‪ ...‬ﻳﻌﺪ ﺇﺫﺍ ﺍﺷﺘﺪ ﺍﻟﻮﻏﻰ ﺑﻘﺒﻴﻞ‬
 ‫ﻓﺈﻥ ﺗﻄﻠﻘﻴﻪ ﲤﻠﻜﻲ ﺷﻜﺮ ﻗﻮﻣﻪ ‪ ...‬ﻭﺇﻥ ﺗﻘﺘﻠﻴﻪ ﺗﺆﺧﺬﻱ ﺑﻘﺘﻴﻞ‬
‫ﻓﺈﻥ ﻋﺎﺵ ﻻﻗﻰ ﺫﻟﺔ ﻭﺍﺧﺘﻴﺎﺭﻩ ‪ ...‬ﻭﻓﺎﺓ ﻋﺰﻳﺰ ﻻ ﺣﻴﺎﺓ ﺫﻟﻴﻞ‬

‫ﻭﻛﻴﻒ ﳚﺮ ﺍﳉﻴﺶ ﻳﻄﻠﺐ ﻏﺎﺭﺓ ‪ ...‬ﺃﺳﲑ ﺠﻤﻟﺮﻭﺭ ﺍﻟﺬﻳﻮﻝ ﻛﺤﻴﻞ‬

‫ﻭﻣﻦ ﺷﻌﺮﻩ ﻟﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠﺰﻡ‪:‬‬
‫ﻳﺎ ﳏﻠﻰ ﻋﻠﻴﻚ ﻣﲏ ﺳﻼﻡ ‪ ...‬ﺳﻮﻑ ﺃﻣﻀﻲ ﻭﻳﻨﺠﺰ ﺍﳌﻮﻋﻮﺩ‬
‫ﻓﻠﺠﺴﻤﻲ ﺇﱃ ﺍﻟﺘﺮﺍﺏ ﻫﺒﻮﻁ ‪ ...‬ﻭﻟﻮﺭﺣﻲ ﺇﱃ ﺍﳍﻮﺍﺀ ﺻﻌﻮﺩ‬
‫ﻭﻋﻠﻰ ﺣﺎﳍﺎ ﺗﺪﻭﻡ ﺍﻟﻠﻴﺎﱄ ‪ ...‬ﻓﻨﺤﻮﺱ ﳌﻌﺸﺮ ﻭﺳﻌﻮﺩ‬
‫ﺃﺗﺮﺟﻮﻥ ﺃﻥ ﺃﻋﻮﺩ ﺇﻟﻴﻜﻢ؟ ‪ ...‬ﻻ ﺗﺮﺟﻮﺍ ﻓﺈﻧﲏ ﻻ ﺃﻋﻮﺩ‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺳﻌﺪ‪ ،‬ﺃﻧﺸﺪﻧﺎ ﺍﻟﻮﻛﻴﻞ ﺑﺄﺻﺒﻬﺎﻥ‪ ،‬ﺃﻧﺸﺪﻧﺎ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻘﺸﲑﻱ‪ ،‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺪﺭﺑﻨﺪﻱ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﻟﺘﻨﻮﺧﻲ ﰲ ﺩﺍﺭﻩ‪ ،‬ﻋﻨﺪ ﻭﺩﺍﻋﻲ ﺇﻳﺎﻩ‪.‬‬
‫ﻛﻢ ﺑﻠﺪﺓ ﻓﺎﺭﻗﺘﻬﺎ ﻭﻣﻌﺎﺷﺮ ‪ ...‬ﻳﺬﺭﻭﻥ ﻣﻦ ﺃﺳﻒ ﻋﻠﻲ ﺩﻣﻮﻋﺎ‬
‫ﻭﺇﺫﺍ ﺃﺿﺎﻋﺘﲏ ﺍﳋﻄﻮﺏ ﻓﻠﻦ ﺃﺭﻯ ‪ ...‬ﻟﻌﻬﻮﺩ ﺇﺧﻮﺍﻥ ﺍﻟﺼﻔﺎﺀ ﻣﻀﻴﻌﺎ‬
‫ﺧﺎﻟﻠﺖ ﺗﻮﺩﻳﻊ ﺍﻷﺻﺎﺩﻕ ﻟﻠﻨﻮﻯ ‪ ...‬ﻓﻤﱴ ﺃﻭﺩﻉ ﺧﻠﻲ ﺍﻟﺘﻮﺩﻳﻌﺎ؟‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳍﺒﺎﺭﻳﺔ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﺍﳌﻌﺮﻱ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﺭﻯ ﺟﻴﻞ ﺍﻟﺘﺼﻮﻑ ﺷﺮ ﺟﻴﻞ ‪ ...‬ﻓﻘﻞ ﳍﻢ ﻭﺃﻫﻮﻥ ﺑﺎﳊﻠﻮﻝ‬
‫ﺃﻗﺎﻝ ﺍﷲ ﺣﲔ ﻋﺒﺪﲤﻮﻩ ‪ ...‬ﻛﻠﻮﺍ ﺃﻛﻞ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﺭﻗﺼﻮﺍ ﱄ‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺃﰊ ﺍﻟﻌﻼﺀ ﰲ ﺍﻟﻐﺰﻝ‪:‬‬
‫ﻳﺎ ﻇﺒﻴﺔ ﻋﻠﻘﺘﲏ ﰲ ﺗﺼﻴﺪﻫﺎ ‪ ...‬ﺃﺷﺮﺍﻛﻬﺎ ﻭﻫﻲ ﱂ ﺗﻌﻠﻖ ﺑﺄﺷﺮﺍﻛﻲ‬
‫ﺃﻋﻴﻴﺖ ﻗﻠﱯ ﻭﻣﺎ ﺭﺍﻋﻴﺖ ﺣﺮﻣﺘﻪ ‪ ...‬ﻓﻠﻢ ﺭﻋﻴﺖ ﻭﻻ ﺭﺍﻋﻴﺖ ﻣﺮﻋﺎﻙ‬
‫ﺃﲢﺮﻗﲔ ﻓﺆﺍﺩﹰﺍ ﻗﺪ ﺣﻠﻠﺖ ﺑﻪ ‪ ...‬ﺑﻨﺎﺭ ﺣﺒﻚ ﻋﻤﺪﹰﺍ ﻭﻫﻮ ﻭﺍﺭﺍﻙ‬
‫ﺃﺳﻜﻨﺘﻪ ﺣﲔ ﱂ ﻳﺴﻜﻦ ﺑﻪ ﺳﻜﻦ ‪ ...‬ﻭﻟﻴﺲ ﳛﺴﻦ ﺃﻥ ﻳﺴﺨﻰ ﺑﺴﻜﻨﺎﻙ‬
‫ﻣﺎ ﺑﺎﻝ ﺩﺍﻋﻲ ﻏﺮﺍﻣﻲ ﺣﲔ ﻳﺄﻣﺮﱐ ‪ ...‬ﺑﺄﻥ ﺃﻛﺎﺑﺪ ﺣﺮ ﺍﻟﻮﺟﺪ ﻳﻨﻬﺎﻙ‬
‫ﻭﱂ ﻏﺪﺍ ﺍﻟﻘﻠﺐ ﺫﺍ ﻳﺄﺱ ﻭﺫﺍ ﻃﻤﻊ ‪ ...‬ﻳﺮﺟﻮﻙ ﺃﻥ ﺗﺮﲪﻴﻪ ﰒ ﳜﺸﺎﻙ‬
‫ﻭﻣﻦ ﺧﻂ ﺍﺑﻦ ﺍﻟﻌﺼﺎﺭ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﰲ ﺭﺟﻞ ﺍﲰﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪:‬‬
‫ﻫﺬﺍ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺃﻋﺠﻮﺑﺔ ‪ ...‬ﻟﻜﻞ ﻣﻦ ﻳﺪﺭﻱ ﻭﻻ ﻳﺪﺭﻱ‬
‫ﻻ ﻳﻨﻈﻢ ﺍﻟﺸﻌﺮ ﻭﻻ ﳛﻔﻆ ﺍﻝ ‪ ...‬ﻗﺮﺁﻥ ﻭﻫﻮ ﺍﻟﺸﺎﻋﺮ ﺍﳌﻘﺮﻱ‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺳﻌﻴﺪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﺍﻷﺧﻮﺙ ﻣﺬﺍﻛﺮﺓ‪ ،‬ﺧﺮﺝ ﺭﺟﻞ ﻋﻠﻰ ﺳﺒﻴﻞ‪ :‬ﺍﻟﻔﺮﺟﺔ‬
‫ﻓﻘﻌﺪ ﻋﻠﻰ ﺍﳉﺴﺮ‪ ،‬ﻓﺄﻗﺒﻠﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﺮﺻﺎﻓﺔ‪ ،‬ﻣﺘﻮﺟﻬﺔ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﻐﺮﰊ‪ ،‬ﻓﺎﺳﺘﻘﺒﻠﻬﺎ ﺷﺎﺏ ﻓﻘﺎﻝ ﳍﺎ‪:‬‬
‫ﺭﺣﻢ ﺍﷲ ﻋﻠﻲ ﺑﻦ ﺍﳉﻬﻢ ﻓﻘﺎﻟﺖ ﺍﳌﺮﺃﺓ ﰲ ﺍﳊﺎﻝ‪ :‬ﺭﺣﻢ ﺍﷲ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ‪ ،‬ﻭﱂ ﻳﻘﻔﺎ‪ ،‬ﻭﻣﺮﺍ ﻣﺸﺮﻗﹰﺎ ﻭﻣﻐﺮﺑﺔ‪،‬‬
‫ﻓﺘﺘﺒﻌﺖ ﺍﳌﺮﺃﺓ ﻭﻗﻠﺖ ﳍﺎ‪ :‬ﺃﺧﱪﻳﲏ ‪ -‬ﻋﺎﻓﺎﻙ ﺍﷲ ‪ -‬ﻋﻤﺎ ﻗﺎﻝ ﻟﻚ‪ ،‬ﻭﻋﻤﺎ ﺃﺟﺒﺘﻪ؟ ﻓﻘﺎﻟﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﺭﺣﻢ ﺍﷲ ﻋﻠﻲ ﺑﻦ‬
‫ﺍﳉﻬﻢ ﺃﺭﺍﺩ ﻗﻮﻟﻪ‪:‬‬
‫ﻋﻴﻮﻥ ﺍﳌﻬﺎ ﺑﲔ ﺍﻟﺮﺻﺎﻓﺔ ﻭﺍﳉﺴﺮ ‪ ...‬ﺟﻠﱭ ﺍﳍﻮﻯ ﻣﻦ ﺣﻴﺚ ﺃﺩﺭﻱ ﻭﻻ ﺃﺩﺭﻱ‬
‫ﻭﺃﺭﺩﺕ ﺑﺘﺮﲪﻲ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﻼﺀ ﻗﻮﻟﻪ‪:‬‬
‫ﻓﻴﺎ ﺩﺍﺭﻫﺎ ﺑﺎﳊﺰﻥ ﺇﻥ ﻣﺰﺍﺭﻫﺎ ‪ ...‬ﻗﺮﻳﺐ ﻭﻟﻜﻦ ﺩﻭﻥ ﺫﻟﻚ ﺃﻫﻮﺍﻝ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺯﻛﺮﻳﺎ‪ ،‬ﳛﲕ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﻌﺮﻱ‬
‫ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻣﻨﻚ ﺍﻟﺼﺪﻭﺩ ﻭﻣﲏ ﺑﺎﻟﺼﺪﻭﺩ ﺭﺿﻰ ‪ ...‬ﻣﻦ ﺫﺍ ﻋﻠﻲ ﻬﺑﺬﺍ ﰲ ﻫﻮﺍﻙ ﻗﻀﻰ‬
‫ﱄ ﻣﻨﻚ ﻣﺎ ﻟﻮ ﻏﺪﺍ ﺑﺎﻟﺸﻤﺲ ﻣﺎ ﻃﻠﻌﺖ ‪ ...‬ﻣﻦ ﺍﻟﻜﺂﺑﺔ ﺃﻭ ﺑﺎﻟﱪﻕ ﻣﺎ ﻭﻣﻀﺎ‬
‫ﺟﺮﺑﺖ ﺩﻫﺮﻱ ﻭﺃﻫﻠﻴﻪ ﻓﻤﺎ ﺗﺮﻛﺖ ‪ ...‬ﱄ ﺍﻟﺘﺠﺎﺭﻳﺐ ﰲ ﻭﺩ ﺍﻣﺮﺉ ﻏﺮﺿﺎ‬
‫ﺇﺫﺍ ﺍﻟﻔﱴ ﺫﻡ ﻋﻴﺸﹰﺎ ﰲ ﺷﺒﻴﺒﺘﻪ ‪ ...‬ﻣﺎﺫﻗﺎ ﻳﻘﻮﻝ ﺇﺫﺍ ﻋﺼﺮ ﺍﻟﺸﺒﺎﺏ ﻣﻀﻰ؟‬
‫ﻭﻗﺪ ﺗﻌﻮﺿﺖ ﻋﻦ ﻛﻞ ﲟﺸﺒﻬﻪ ‪ ...‬ﻓﻤﺎ ﻭﺟﺪﺕ ﻷﻳﺎﻡ ﺍﻟﺼﺒﺎ ﻋﻮﺿﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻏﺪﻭﺕ ﻣﺮﻳﺾ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺪﻳﻦ ﻓﺎﻟﻘﲏ ‪ ...‬ﻟﺘﻌﻠﻢ ﺃﻧﺒﺎﺀ ﺍﻷﻣﻮﺭ ﺍﻟﺼﺤﺎﺋﺢ‬
‫ﺍﻷﺑﻴﺎﺕ‪ :‬ﻗﺮﺃﺕ ﲞﻂ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺳﻨﺎﻥ‪ ،‬ﺍﳋﻔﺎﺟﻲ ﺍﻟﺸﺎﻋﺮ ﰲ ﻛﺘﺎﺏ ﻟﻪ ﺃﻟﻔﻪ ﰲ ﺍﻟﺼﺮﻓﺔ‪،‬‬
‫ﺯﻋﻢ ﻓﻴﻪ‪ :‬ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﱂ ﳜﺮﻕ ﺍﻟﻌﺎﺩﺓ ﺑﺎﻟﻔﺼﺎﺣﺔ‪ ،‬ﺣﱴ ﺻﺎﺭ ﻣﻌﺠﺰﺓ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻓﺼﻴﺢ‬
‫ﺑﻠﻴﻎ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻠﻪ‪ ،‬ﺇﻻ ﺃﻬﻧﻢ ﺻﺮﻓﻮﺍ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﰲ ﻧﻔﺴﻪ ﻣﻌﺠﺰ ﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺬﻫﺐ ﳉﻤﺎﻋﺔ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻣﻨﻬﻢ ﺑﺸﺮ ﺍﳌﺮﻳﺴﻲ‪ ،‬ﻭﺍﳌﺮﺗﻀﻰ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻗﺎﻝ ﰲ ﺗﻀﺎﻋﻴﻔﻪ‪ :‬ﻭﻗﺪ‬
‫ﲪﻞ ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﺩﺑﺎﺀ ﻗﻮﻝ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺃﺣﺪ ﻣﻦ ﺍﳌﻌﺎﺭﺿﺔ ﺑﻌﺪ ﺯﻣﺎﻥ ﺍﻟﺘﺤﺪﻱ‪ ،‬ﻋﻠﻰ‬
‫ﺃﻥ ﻳﻨﻈﻤﻮﺍ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻇﻬﺮ ﺫﻟﻚ ﻗﻮﻡ‪ ،‬ﻭﺃﺧﻔﺎﻩ ﺁﺧﺮﻭﻥ‪.‬‬

‫ﻭﳑﺎ ﻇﻬﺮ ﻣﻨﻪ ﻗﻮﻝ ﺃﰊ ﺍﻟﻌﻼﺀ ﰲ ﺑﻌﺾ ﻛﻼﻣﻪ‪ :‬ﺃﻗﺴﻢ ﲞﺎﻟﻖ ﺍﳋﻴﻞ‪ ،‬ﻭﺍﻟﺮﻳﺢ ﺍﳍﺎﺑﺔ ﺑﻠﻴﻞ‪ ،‬ﻣﺎ ﺑﲔ ﺍﻷﺷﺮﺍﻁ ﻭﻣﻄﺎﻟﻊ‬
‫ﺳﻬﻴﻞ‪ ،‬ﺇﻥ ﺍﻟﻜﺎﻓﺮ ﻟﻄﻴﻮﻝ ﺍﻟﻮﻳﻞ‪ ،‬ﻭﺇﻥ ﺍﻟﻌﻤﺮ ﳌﻜﻔﻮﻑ ﺍﻟﺬﻳﻞ‪ ،‬ﺍﺗﻖ ﻣﺪﺍﺭﺝ ﺍﻟﺴﻴﻞ‪ ،‬ﻭﻃﺎﻟﻊ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﻗﺒﻴﻞ‪ ،‬ﺗﻨﺞ‬
‫ﺝ‪.‬‬
‫ﻭﻣﺎ ﺇﺧﺎﻟﻚ ﺑﻨﺎ ﹴ‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺃﺫﻟﺖ ﺍﻟﻌﺎﺋﺬﺓ ﺃﺑﺎﻫﺎ‪ ،‬ﻭﺃﺻﺎﺏ ﺍﻟﻮﺣﺪﺓ ﻭﺭﺑﺎﻫﺎ‪ ،‬ﻭﺍﷲ ﺑﻜﺮﻣﻪ ﺍﺟﺘﺒﺎﻫﺎ‪ ،‬ﺃﻭﻻﻫﺎ ﺍﻟﺸﺮﻑ ﲟﺎ ﺣﺒﺎﻫﺎ‪ ،‬ﺃﺭﺳﻞ‬
‫ﺍﻟﺸﻤﺎﻝ ﻭﺻﺒﺎﻫﺎ‪ " ،‬ﻭﻻ ﳜﺎﻑ ﻋﻘﺒﺎﻫﺎ " ‪.‬‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻣﺎ ﺟﺎﺭ ﴰﺎﺳﻚ ﰲ ﻛﻠﻤﺔ ‪ ...‬ﻭﻻ ﻳﻬﻮﺩﻳﻚ ﺑﺎﻟﻄﺎﻣﻊ‬
‫ﻭﺍﻟﻄﻴﻠﺴﺎﻥ ﺍﺷﺘﻖ ﰲ ﻟﻔﻈﻪ ‪ ...‬ﻣﻦ ﻃﻠﺴﺔ ﺍﳌﺒﺘﻜﺮ ﺍﳋﺎﻣﻊ‬
‫ﻭﺍﻟﻘﺲ ﺧﲑ ﻟﻚ ﻓﻴﻤﺎ ﺃﺭﻯ ‪ ...‬ﻣﻦ ﺧﺎﻃﺐ ﳜﻄﺐ ﰲ ﺟﺎﻣﻊ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
 ‫ﻗﺎﻟﻮﺍ‪ :‬ﻓﻼﻥ ﺟﻴﺪ ﻓﺄﺟﺒﺘﻬﻢ ‪ ...‬ﻻ ﺗﻜﺬﺑﻮﺍ ﻣﺎ ﰲ ﺍﻟﱪﻳﺔ ﺟﻴﺪ‬
‫ﻓﻐﻨﻴﻬﻢ ﻧﺎﻝ ﺍﻟﻐﻨﺎﺀ ﺑﺒﺨﻠﻪ ‪ ...‬ﻭﻓﻘﲑﻫﻢ ﺑﺼﻼﺗﻪ ﻳﺘﺼﻴﺪ‬
‫ﻭﺍﻟﻨﺎﺱ ﰲ ﺃﰊ ﺍﻟﻌﻼﺀ ﳐﺘﻠﻔﻮﻥ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﺯﻧﺪﻳﻘﺎﹰ‪ ،‬ﻭﻳﻨﺴﺒﻮﻥ ﺇﻟﻴﻪ ﺃﺷﻴﺎﺀ ﳑﺎ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺯﺍﻫﺪﹰﺍ ﻋﺎﺑﺪﹰﺍ ﻣﺘﻘﻠﻼﹰ‪ ،‬ﻳﺄﺧﺬ ﻧﻔﺴﻪ ﺑﺎﻟﺮﻳﺎﺿﺔ ﻭﺍﳋﺸﻮﻧﺔ‪ ،‬ﻭﺍﻟﻘﻨﺎﻋﺔ ﺑﺎﻟﻴﺴﲑ‪ ،‬ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺃﻋﺮﺍﺽ‬
‫ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻗﺎﻝ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺟﺮﺩﺍﺓ‪ :‬ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺍﻟﻴﺴﺮ ﺷﺎﻛﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﺍﳌﻌﺮﻱ‪ ،‬ﺃﻥ ﺍﳌﻨﺘﺼﺮ ﺻﺎﺣﺐ ﻣﺼﺮ‪ ،‬ﺑﺬﻝ ﻷﰊ ﺍﻟﻌﻼﺀ ﻣﺎ ﺑﺒﻴﺖ ﺍﳌﺎﻝ ﺑﺎﳌﻌﺮﺓ ﻣﻦ ﺍﳊﻼﻝ‪ ،‬ﻓﻠﻢ ﻳﻘﺒﻞ ﻣﻨﻪ ﺷﻴﺌﺎﹰ‪،‬‬
‫ﻓﻘﺎﻝ‪:‬‬
‫ﻛﺄﳕﺎ ﱄ ﻏﺎﻳﺔ ﻣﻦ ﻏﲎ ‪ ...‬ﻓﻌﺪ ﻋﻦ ﻣﻌﺪﻥ ﺃﺳﻮﺍﻥ‬
‫ﺳﺮﺕ ﺑﺮﻏﻤﻲ ﻋﻦ ﺯﻣﺎﻥ ﺍﻟﺼﱯ ‪ ...‬ﻳﻌﺠﻠﲏ ﻭﻗﱵ ﻭﺃﻛﻮﺍﱐ‬
‫ﺻﺪ ﺃﰊ ﺍﻟﻄﻴﺐ ﳌﺎ ﻏﺪﺍ ‪ ...‬ﻣﻨﺼﺮﻓﹰﺎ ﻋﻦ ﺷﻌﺐ ﺑﻮﺍﻥ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻻ ﺃﻃﻠﺐ ﺍﻷﺭﺯﺍﻕ ﻭﺍﻝ ‪ ...‬ﻣﻮﱃ ﻳﻔﻴﺾ ﻋﻠﻲ ﺭﺯﻗﻲ‬
‫ﺇﻥ ﺃﻋﻂ ﺑﻌﺾ ﺍﻟﻘﻮﺕ ﺃﻉ ‪ ...‬ﱂ ﺃﻥ ﺫﻟﻚ ﺿﻌﻒ ﺣﻘﻲ‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺍﳌﻌﺮﻱ ﰲ ﺫﻛﺮﻩ‪ ،‬ﻭﻛﺎﻥ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ، -‬ﻳﺮﻣﻰ ﻣﻦ ﺃﻫﻞ ﺍﳊﺴﺪ ﻟﻪ ﺑﺎﻟﺘﻌﻄﻴﻞ‪،‬‬
‫ﻭﺗﻌﻤﻞ ﺗﻼﻣﺬﺗﻪ ﻭﻏﲑﻫﻢ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻳﻀﻤﻨﻮﻬﻧﺎ ﺃﻗﺎﻭﻳﻞ ﺍﳌﻠﺤﺪﺓ ﻗﺼﺪﹰﺍ ﳍﻼﻛﻪ‪ ،‬ﻭﺇﻳﺜﺎﺭﹰﺍ ﻹﺗﻼﻑ ﻧﻔﺴﻪ‪،‬‬
‫ﻓﻘﺎﻝ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪: -‬‬
‫ﺣﺎﻭﻝ ﺇﻫﻮﺍﱐ ﻗﻮﻡ ﻓﻤﺎ ‪ ...‬ﻭﺍﺟﻬﺘﻬﻢ ﺇﻻ ﺑﺈﻫﻮﺍﻥ‬
‫ﳜﺮﺷﻮﱐ ﺑﺴﻌﺎﻳﺎﻬﺗﻢ ‪ ...‬ﻓﻐﲑﻭﺍ ﻧﻴﺔ ﺇﺧﻮﺍﱐ‬
‫ﻟﻮ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻟﻮﺷﻮﺍ ﰊ ﺇﱃ ﺍﻝ ‪ ...‬ﻣﺮﻳﺦ ﰲ ﺍﻟﺸﻬﺐ ﻭﻛﻴﻮﺍﻥ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻏﺮﻳﺖ ﺑﺬﻣﻲ ﺃﻣﺔ ‪ ...‬ﻭﲝﻤﺪ ﺧﺎﻟﻘﻬﺎ ﻏﺮﻳﺖ‬
‫ﻭﻋﺒﺪﺕ ﺭﰊ ﻣﺎ ﺍﺳﺘﻄﻊ ‪ ...‬ﺕ ﻭﻣﻦ ﺑﺮﻳﺘﻪ ﺑﺮﻳﺖ‬
‫ﻭﻓﺮﺗﲏ ﺍﳉﻬﺎﻝ ﺣﺎ ‪ ...‬ﺳﺪﺓ ﻋﻠﻲ ﻭﻣﺎ ﻓﺮﻳﺖ‬
‫ﺳﻌﺮﻭﺍ ﻋﻠﻲ ﻓﻠﻢ ﺃﺡ ‪ ...‬ﺱ ﻭﻋﻨﺪﻫﻢ ﺃﱐ ﻫﺮﻳﺖ‬
‫ﻓﻬﺮﺳﺖ ﻛﺘﺒﻪ ﻋﻠﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﺧﻂ ﺃﺣﺪ ﻣﺴﺘﻤﻠﻲ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻟﺬﻱ ﺃﻣﻼﻩ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪،‬‬
‫ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻨﻮﺧﻲ ‪ -‬ﲡﺎﻭﺯ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻣﻦ ﺍﻟﻜﺘﺐ ﻋﻠﻰ ﺿﺮﻭﺏ‪ :‬ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﰲ ﺍﻟﺰﻫﺪ‪ ،‬ﻭﻗﺮﺃﺕ ﰲ ﻧﺴﺨﺔ‬
‫ﺃﺧﺮﻯ‪ :‬ﻓﻬﺮﺳﺖ ﻛﺘﺒﻪ ﻣﺎ ﺻﻮﺭﺗﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ : -‬ﻟﺰﻣﺖ ﻣﺴﻜﲏ ﻣﻨﺬ ﺳﻨﺔ‬
‫ﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺍﺟﺘﻬﺪﺕ ﻋﻠﻰ ﺃﻥ ﺃﺗﻮﻓﺮ ﻋﻠﻰ ﺗﺴﺒﻴﺢ ﺍﷲ ﻭﲢﻤﻴﺪﻩ‪ ،‬ﺇﱃ ﺃﻥ ﺃﺿﻄﺮ ﺇﱃ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﺄﻣﻠﻴﺖ ﺃﺷﻴﺎﺀ‪،‬‬
‫ﻭﺗﻮﱃ ﻧﺴﺨﻬﺎ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺃﰊ ﻫﺎﺷﻢ ‪ -‬ﺃﺣﺴﻦ ﺍﷲ ﻣﻌﻮﻧﺘﻪ ‪ -‬ﻓﺄﻟﺰﻣﲏ ﺑﺬﻟﻚ‬
‫ﺣﻘﻮﻗﹰﺎ ﲨﺔ‪ ،‬ﻭﺃﻳﺎﺩﻱ ﺑﻴﻀﺎﺀ‪ ،‬ﻷﻧﻪ ﺃﻓﲎ ﰲ ﺯﻣﻨﻪ‪ ،‬ﻭﱂ ﻳﺄﺧﺬ ﻋﻤﺎ ﺻﻨﻊ ﲦﻨﻪ‪ ،‬ﻭﺍﷲ ﳛﺴﻦ ﻟﻪ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻳﻜﻔﻴﻪ‬
 ‫ﺣﻮﺍﺩﻱ ﺍﻟﺰﻣﻦ ﻭﺍﻷﺭﺯﺍﺀ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﺿﺮﻭﺏ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻮ ﰲ ﺍﻟﺰﻫﺪ ﻭﺍﻟﻌﻈﺎﺕ‪ ،‬ﻭﲤﺠﻴﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻣﻦ ﺍﳌﻨﻈﻮﻡ ﻭﺍﳌﻨﺜﻮﺭ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻔﺼﻮﻝ ﻭﺍﻟﻐﺎﻳﺎﺕ‪ ،‬ﻭﺍﳌﺮﺍﺩﺏ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻘﺎﻓﻴﺔ ﻏﺎﻳﺔ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﻱ ﻣﻨﺘﻬﺎﻩ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﻮﺿﻮﻉ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‪ ،‬ﻣﺎ ﺧﻼ ﺍﻷﻟﻒ‪ ،‬ﻷﻥ ﻓﻮﺍﺻﻠﻪ ﻣﺒﻴﻨﺔ‬
‫ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻞ ﺍﳊﺮﻑ ﺍﳌﻌﺘﻤﺪ ﻓﻴﻬﺎ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﻣﻦ ﺍﶈﺎﻝ ﺃﻥ ﳚﻤﻊ ﺑﲔ ﺃﻟﻔﲔ‪ ،‬ﻭﻟﻜﻦ ﲡﺊ ﺍﳍﻤﺰﺓ ﻭﻗﺒﻠﻬﺎ ﺃﻟﻒ‪،‬‬
‫ﻣﺜﻞ ﺍﻟﻌﻄﺎﺀ ﻭﺍﻟﻜﺴﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﺴﺮﺍﺏ ﰲ ﺍﻟﺒﺎﺀ‪ ،‬ﰒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﱂ ﻳﻌﺘﻤﺪ ﻓﻴﻪ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﻳﺒﲎ ﻋﻠﻴﻬﺎ ﻣﺴﺘﻮﻳﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺑﻞ ﲡﺊ ﳐﺘﻠﻔﺔ‪.‬‬
‫ﻭﰲ ﺍﻟﻜﺘﺎﺏ ﻗﻮﺍﻑ ﲡﺊ ﻋﻠﻰ ﻧﺴﻖ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﳌﻄﻠﻘﺔ ﺑﺎﻟﻐﺎﻳﺎﺕ‪ ،‬ﻭﳎﻴﺌﻬﺎ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ‪ ،‬ﻣﺜﻞ ﺃﻥ‬
‫ﻳﻘﺎﻝ‪ :‬ﻋﻤﺎﻣﻬﺎ‪ ،‬ﻭﻏﻼﻣﻬﺎ‪ ،‬ﻭﻏﻤﺎﻣﻬﺎ‪ ،‬ﻭﺃﻣﺮﺍ‪ ،‬ﻭﲤﺮﺍ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ‪ ،‬ﻭﻓﻴﻪ ﻓﻨﻮﻥ ﻛﺜﲑﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪.‬‬

‫ﻭﻗﻴﻞ ﺇﻧﻪ ﺑﺪﺃ ﻬﺑﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻗﺒﻞ ﺭﺣﻠﺘﻪ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺃﲤﻪ ﺑﻌﺪ ﻋﻮﺩﻩ ﺇﱃ ﻣﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﻫﻮ ﺳﺒﻌﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻭﰲ‬
‫ﻧﺴﺨﺔ‪ ،‬ﻣﻘﺪﺍﺭﻩ ﻣﺎﺋﺔ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺸﺎﺫﻥ‪ ،‬ﺃﻧﺸﺄﻩ ﰲ ﺫﻛﺮ ﻏﺮﻳﺐ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻠﻐﺰ‪ ،‬ﻣﻘﺪﺍﺭﻩ‬
‫ﻋﺸﺮﻭﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺇﻗﻠﻴﺪ ﺍﻟﻐﺎﻳﺎﺕ‪ ،‬ﻟﻄﻴﻒ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﻠﻐﺰ‪ ،‬ﻣﻘﺪﺍﺭﻩ ﻋﺸﺮ ﻛﺮﺍﺭﻳﺲ‪ ،‬ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﻷﻳﻚ ﻭﺍﻟﻐﺼﻮﻥ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﺍﳍﻤﺰﺓ ﻭﺍﻟﺮﺩﻑ ﲞﻄﻪ‪ ،‬ﻳﺒﲎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺣﺎﻟﺔ‪ ،‬ﺍﳍﻤﺰﺓ ﰲ ﺣﺎﻝ‬
‫ﺇﻓﺮﺍﺩﻫﺎ ﻭﺇﺿﺎﻓﺘﻬﺎ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﺮﻓﻊ‪ :‬ﺍﻟﺴﻤﺎﺀَ‪ ،‬ﺑﺎﻟﻨﺼﺐ‪ :‬ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺑﺎﳋﻔﺾ‪ :‬ﲰﺎﺀ ﻳﺘﺒﻊ ﺍﳍﻤﺔ ﺍﻟﺘﻨﻮﻳﻦ‪:‬‬
‫ﲰﺎﺅﻩ‪ ،‬ﻣﺮﻓﻮﻉ ﻣﻀﺎﻑ‪ ،‬ﲰﺎﺀﻩ ﻣﻨﺼﻮﺏ ﻣﻀﺎﻑ‪ :‬ﲰﺎﺋﻪ ﳐﻔﻮﺽ ﻣﻀﺎﻑ‪ ،‬ﰒ ﳚﺊ ﲰﺎﺅﻫﺎ‪ ،‬ﻭﲰﺎﺀﻫﺎ‪ ،‬ﻭﲰﺎﺋﻬﺎ‪،‬‬
‫ﻋﻠﻰ ﺍﻟﺘﺄﻧﻴﺚ‪ ،‬ﰒ ﳘﺰﺓ ﺑﻌﺪﻫﺎ ﻫﺎﺀ ﺳﺎﻛﻨﺔ‪ ،‬ﻣﺜﻞ ﻋﺒﺎﺀﻩ ﻭﻣﻼﺀﻩ‪ ،‬ﻓﺈﺫﺍ ﺿﺮﺑﺖ ﰲ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ ﺍﻟﺜﻤﺎﻧﻴﺔ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﺧﺮﺝ ﻣﻦ ﺫﻟﻚ ﺛﻼﲦﺎﺋﺔ ﻓﺼﻞ ﻭﲦﺎﻧﻴﺔ ﻓﺼﻮﻝ‪ ،‬ﻭﻫﻲ ﲰﺘﻮﻓﺎﺓ ﰲ ﻛﺘﺎﺏ ﺍﳍﻤﺰﺓ ﻭﺍﻟﺮﺩﻑ‪ ،‬ﻭﺫﻛﺮﺕ‬
‫ﻓﻴﻪ ﺍﻷﺭﺩﺍﻑ ﺍﻷﺭﺑﻌﺔ ﺑﻌﺪ ﺫﻛﺮ ﺍﻷﻟﻒ‪ ،‬ﻭﻫﻲ ﺍﻟﻮﺍﻭ ﺍﳌﻀﻤﻮﻡ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﻓﺘﺤﺔ‪ ،‬ﻭﻳﺬﻛﺮ ﻟﻜﻞ‬
‫ﺟﻨﺲ ﻣﻦ ﻫﺬﻩ ﺃﺣﺪ ﻋﺸﺮ ﻭﺟﻬﺎﹰ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﻟﻸﻟﻒ‪ ،‬ﻭﻣﻦ ﻏﲑ ﺧﻄﻪ ﻭﻫﻮ ﰲ ﺍﻟﻌﻈﺎﺕ ﻭﺫﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻮ ﺇﺛﻨﺎﻥ‬
‫ﻭﺗﺴﻌﻮﻥ ﺟﺰﺀﺍﹰ‪ ،‬ﻧﺴﺨﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻘﺪﺍﺭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻟﻔﹰﺎ ﻭﻣﺎﺋﱵ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻣﻦ ﺧﻄﻪ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻌﺮﻭﻑ‬
‫ﺑﺘﻀﻤﲔ ﺍﻵﻱ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﳐﺘﻠﻒ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﻓﻤﻨﻪ ﻃﺎﺋﻔﺔ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‪ ،‬ﻭﻗﺒﻞ ﺍﳊﺮﻑ ﺍﳌﻌﺘﻤﺪ ﺃﻟﻒ‪ ،‬ﻣﺜﻞ‬
‫ﺃﻥ ﻳﻘﺎﻝ ﰲ ﺍﳍﻤﺰﺓ‪ :‬ﺑﻨﺎﺀ ﻭﻧﺴﺎﺀ‪ ،‬ﻭﰲ ﺍﻟﺒﺎﺀ ﺛﻴﺎﺏ ﻭﻋﺒﺎﺏ‪ ،‬ﰒ ﻋﻠﻰ ﻫﺬﺍ ﺇﱃ ﺁﺧﺮ ﺍﳊﺮﻭﻑ‪ ،‬ﻭﻣﻨﻪ ﻓﺼﻮﻝ ﻛﺜﲑﺓ‬
‫ﻋﻠﻰ ﻓﺎﻋﻠﲔ‪ ،‬ﻣﺜﻞ ﺑﺎﺳﻄﲔ ﻭﻗﺎﺳﻄﲔ‪ ،‬ﻭﻋﻠﻰ ﻓﺎﻋﻠﻮﻥ‪ ،‬ﻣﺜﻞ ﺣﺎﻣﺪﻭﻥ ﻭﻋﺎﺑﺪﻭﻥ‪ ،‬ﻭﻓﻴﻪ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﻏﲑ ﻫﺬﺍ‬
‫ﺍﻟﻔﻦ‪ ،‬ﻭﺍﻟﻐﺮﺽ ﺃﻥ ﻳﺄﰐ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻜﻼﻡ ﺁﻳﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ " ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻭﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ " ‪،‬‬
‫ﻭﺭﲟﺎ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺑﻌﺾ ﺍﻵﻳﺔ‪ ،‬ﺃﻭ ﺟﺊ ﺑﺂﻳﺘﲔ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﻤﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻵﻳﺎﺕ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻘﺼﺮ‪ ،‬ﻛﺂﻳﺎﺕ "‬
‫ﻋﺒﺲ " ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻣﻘﺪﺍﺭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻛﺮﺍﺳﺔ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻥ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺀ ﺳﺄﻟﻪ ﺃﻥ ﻳﺆﻟﻒ ﻛﺘﺎﺑﹰﺎ ﺑﺮﲰﻪ‪ ،‬ﻭﱂ ﻳﺆﺛﺮ ﺃﻥ ﻳﺆﻟﻒ ﺷﻴﺌﹰﺎ‬
‫ﰲ ﻏﲑ ﺍﻟﻌﻈﺎﺕ‪ ،‬ﻭﺍﳊﺚ ﻋﻠﻰ ﺗﻘﻮﻯ ﺍﷲ‪ ،‬ﻓﺄﻣﻠﻰ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﳍﻤﺰﺓ ﻭﺍﻟﺮﺩﻑ‪ ،‬ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺳﻴﻒ ﺍﳋﻄﺒﺔ ﺟﺰﺀﺍﻥ‪ ،‬ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺧﻄﺐ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻴﻪ ﺧﻄﺐ ﻟﻠﺠﻤﻊ ﻭﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻭﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ‪،‬‬
‫ﻭﺍﻻﺳﺘﺴﻘﺎﺀ‪ ،‬ﻭﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻫﻲ ﻣﺆﻟﻔﺔ ﻋﻠﻰ ﺣﺮﻭﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‪ ،‬ﻓﻴﻬﺎ ﺧﻄﺐ ﻋﻤﺎﺩﻫﺎ ﺍﳍﻤﺰﺓ‪،‬‬
‫ﻭﺧﻄﺐ ﺑﻨﻴﺖ ﻋﻠﻰ ﺍﻟﺒﺎﺀ‪ ،‬ﻭﺧﻄﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻝ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﺍﺀ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻼﻡ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﻴﻢ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﻮﻥ‪ ،‬ﻭﺗﺮﻛﺖ‬
 ‫ﺍﳉﻴﻢ ﻭﺍﳊﺎﺀ ﻭﻣﺎ ﳚﺮﻱ ﳎﺮﺍﳘﺎ‪ ،‬ﻷﻥ ﺍﻟﻜﻼﻡ ﺍﳌﻘﻮﻝ ﰲ ﺍﳉﻤﺎﻋﺎﺕ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺳﺠﺴﺠﹰﺎ ﺳﻬﻼﹰ‪ ،‬ﻭﻣﻘﺪﺍﺭﻩ‬
‫ﺃﺭﺑﻌﻮﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻛﺎﻥ ﺳﺄﻟﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﺭﺟﻞ ﻣﻦ ﺍﳌﺘﻈﺎﻫﺮﻳﻦ ﺑﺎﻟﺪﻳﺎﻧﺔ‪ ،‬ﻓﺼﻨﻒ ﻟﻪ ﻛﺘﺎﺏ ﻧﺸﺮ ﺷﻮﺍﻫﺪ ﺍﳉﻤﻬﺮﺓ‬
‫ﻭﱂ ﻳﺘﻢ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ .‬ﻛﺘﺎﺏ ﺩﻋﺎﺀ ﻭﺣﺮﺯ ﺍﳋﻴﻞ‪ ،‬ﻛﺘﺎﺏ ﳎﺪ ﺍﻷﻧﺼﺎﺭ ﰲ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻛﺘﺎﺏ ﺗﺎﺝ ﺍﳊﺮﺓ ﰲ ﻋﻈﺎﺕ‬
‫ﺍﻟﻨﺴﺎﺀ ﺧﺎﺻﺔ‪ ،‬ﻭﲣﺘﻠﻒ ﻓﺼﻮﻟﻪ‪ ،‬ﻓﻤﻨﻬﺎ ﻣﺎ ﳚﺊ ﺑﻌﺪ ﺣﺮﻓﻪ ﺍﻟﺬﻱ ﺑﲏ ﺍﻟﺮﻭﻱ ﻋﻠﻴﻪ ﻳﺎﺀ ﻟﻠﺘﺄﻧﻴﺚ‪ ،‬ﻛﻘﻮﻟﻪ‪ " :‬ﺷﺎﺋﻲ "‬
‫ﻭﺗﺸﺎﺋﻲ ﻭﺗﺴﺎﺋﻲ‪ ،‬ﻭﻫﺎﰊ‪ ،‬ﻭﺗﺮﺍﺋﻲ‪ .‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻜﺎﻑ‪ ،‬ﳓﻮ ﻏﻼﻣﻚ ﻭﻛﻼﻣﻚ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﳚﻲﺀ ﻋﻠﻰ‬
‫ﺗﻔﻌﻠﲔ‪ ،‬ﻣﺜﻞ ﺗﺮﻏﺒﲔ ﻭﺗﺬﻫﺒﲔ‪ ،‬ﻭﺃﻧﻮﺍﻋﻪ ﻛﺜﲑﺓ‪ ،‬ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳓﻮ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻛﺮﺍﺳﺔ‪ .‬ﻛﺘﺎﺏ ﻳﻌﺮﻑ ﺑﺪﻋﺎﺀ‬
‫ﺳﺎﻋﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺁﺧﺮ ﻳﻌﺮﻑ ﺑﻮﻗﻔﺔ ﺍﻟﻮﺍﻋﻆ‪ ،‬ﻭﻛﺘﺎﺏ ﻳﻌﺮﻑ ﺑﺴﺠﻊ ﺍﳊﻤﺎﺋﻢ‪ ،‬ﻳﺘﻜﻠﻢ ﻓﻴﻪ ﻋﻠﻰ ﺃﻟﺴﻦ ﲪﺎﺋﻢ ﺃﺭﺑﻊ‪،‬‬
‫ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺮﺳﺎﺀ ﺳﺄﻟﻪ ﺃﻥ ﻳﺼﻨﻒ ﻟﻪ ﺗﺼﻨﻴﻔﹰﺎ ﻳﺬﻛﺮﻩ ﻓﻴﻪ‪ ،‬ﻓﺄﻧﺸﺄ ﻟﻪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺟﻌﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﻋﻠﻰ ﻟﺴﺎﻥ‬
‫ﺍﳊﻤﺎﻣﺔ ﰲ ﺍﻟﻌﻈﺔ‪ ،‬ﻭﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺰﻫﺪ‪ .‬ﻗﺎﻝ ﻏﲑﻩ‪ :‬ﻫﻮ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻣﻘﺪﺍﺭﻩ ﺛﻼﺛﻮﻥ ﻛﺮﺍﺳﺔ‪ .‬ﻛﺘﺎﺏ ﻳﻌﺮﻑ‬
‫ﺑﻠﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠﺰﻡ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳌﻨﻈﻮﻡ‪ ،‬ﺑﲏ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‪ ،‬ﻳﺬﻛﺮ ﻛﻞ ﺣﺮﻑ ﺳﻮﻯ ﺍﻷﻟﻒ ﺑﻮﺟﻮﻫﻪ ﺍﻷﺭﺑﻌﺔ‪،‬‬
‫ﻭﻫﻲ‪ :‬ﺍﻟﻀﻤﺔ ﻭﺍﻟﻔﺘﺤﺔ ﻭﺍﻟﻜﺴﺮﺓ ﻭﺍﻟﻮﻗﻒ‪ ،‬ﻭﻣﻌﲎ ﻟﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠﺰﻡ‪ ،‬ﺃﻥ ﺍﻟﻘﺎﻓﻴﺔ ﻳﺮﺩﺩ ﻓﻴﻬﺎ ﺣﺮﻑ ﻟﻮ ﻏﲑ ﱂ ﻳﻜﻦ‬
‫ﻼ ﺑﺎﻟﻨﻈﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻛﺜﲑ‪:‬‬
‫ﳐﹰ‬
‫ﺧﻠﻴﻠﻲ ﻫﺬﺍ ﺭﺑﻊ ﻋﺰﺓ ﻓﺎﻋﻘﻼ ‪ ...‬ﻗﻠﻮﺻﻴﻜﻤﺎ ﰒ ﺍﻧﺰﻻ ﺣﻴﺚ ﺣﻠﺖ‬
‫ﻓﻠﺰﻡ ﺍﻟﻼﻡ ﻗﺒﻞ ﺍﺗﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﻠﺰﻣﻪ‪ ،‬ﻭﱂ ﻳﻔﻌﻞ ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﺸﻨﻔﺮﻱ ﰲ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﻋﻠﻰ ﺍﻟﺘﺎﺀ‪ ،‬ﻷﻧﻪ ﱂ ﻳﻠﺰﻡ‬
‫ﻓﻴﻬﺎ ﺇﻻ ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﻟﻜﻨﻪ ﺧﺎﻟﻒ ﺑﲔ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﻗﺒﻞ ﺍﻟﺮﻭﻱ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃﺭﻯ ﺃﻡ ﻋﻤﺮﻭ ﺃﺯﻣﻌﺖ ﻓﺎﺳﺘﻘﻠﺖ ‪ ...‬ﻭﻣﺎ ﻭﺩﻋﺖ ﺟﲑﺍﻬﻧﺎ ﻳﻮﻡ ﻭﻟﺖ‬
‫ﻭﻗﺎﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺑﺮﳛﺎﻧﺔ ﻣﻦ ﻧﺒﺖ ﺣﻠﻴﺔ ﻧﻮﺭﺕ ‪ ...‬ﳍﺎ ﺃﺭﺝ ﻣﺎ ﺣﻮﳍﺎ ﻏﲑ ﻣﺴﻨﺖ‬
‫ﻭﻗﺎﻝ ﻓﻴﻬﺎ‪:‬‬

‫ﳍﺎ ﻭﻓﻀﺔ ﻓﻴﻬﺎ ﺛﻼﺛﻮﻥ ﺳﻴﺤﻔﹰﺎ ‪ ...‬ﺇﺫﺍ ﺃﻧﺴﺖ ﺃﻭﱃ ﺍﻟﻌﺪﺍﺓ ﺍﻗﺸﻌﺮﺕ‬
‫ﻭﻣﻦ ﻏﲑ ﺧﻄﻪ ﻣﺎ ﻫﻮ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﺃﻭ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﻋﺸﺮﻭﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﳛﺘﻮﻱ ﻋﻠﻰ ﺃﺣﺪ ﻋﺸﺮ ﺃﻟﻒ ﺑﻴﺖ ﻣﻦ‬
‫ﺍﻟﺸﻌﺮ‪ .‬ﻛﺘﺎﺏ ﺯﺟﺮ ﺍﻟﻨﺎﺑﺢ‪ ،‬ﻳﺘﻌﻠﻖ ﺑﻠﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠﺰﻡ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺑﻌﺾ ﺍﳉﻬﺎﻝ ﺗﻜﻠﻢ ﻋﻠﻰ ﺃﺑﻴﺎﺕ ﻣﻦ ﻟﺰﻭﻡ ﻣﺎ ﻻ‬
‫ﻳﻠﺰﻡ‪ ،‬ﻳﺮﻳﺪ ﻬﺑﺎ ﺍﻟﺘﺸﺮﺭ ﻭﺍﻷﺫﻳﺔ‪ ،‬ﻓﺄﻟﺰﻡ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺃﺻﺪﻗﺎﺅﻩ ﺃﻥ ﻳﻨﺸﺊ ﻫﺬﺍ‪ ،‬ﻓﺄﻧﺸﺄ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﻛﺎﺭﻩ‪ ،‬ﻭﻣﻦ‬
‫ﻏﲑ ﺧﻄﻪ ﻣﺎ ﻫﻮ ﺷﺮﺡ ﺍﻟﻠﺰﻭﻡ‪ ،‬ﻭﻫﻮ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻣﻘﺪﺍﺭﻩ ﺃﺭﺑﻌﻮﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻛﺘﺎﺏ ﻳﺘﻌﻠﻖ ﺑﺰﺟﺮ ﺍﻟﻨﺎﺑﺢ‪ ،‬ﲰﺎﻩ ﲝﺮ‬
‫ﺍﻟﺰﺟﺮ‪ ،‬ﻛﺘﺎﺏ ﻣﻠﻘﻰ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﺻﻐﲑ‪ ،‬ﻓﻴﻪ ﻧﻈﻢ ﻭﻧﺜﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻠﻲ ﻭﺍﳊﻠﻲ‪ ،‬ﺳﺄﻟﻪ ﻓﻴﻪ ﺻﺪﻳﻖ ﻟﻪ ﻣﻦ ﺃﻫﻞ ﺣﻠﺐ‪،‬‬
‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﳊﻠﻲ‪ ،‬ﳎﻠﺪ ﻭﺍﺣﺪ ﻭﻋﺸﺮﻭﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻣﻦ ﻏﲑ ﻫﺬﺍ ﺍﳉﻨﺲ ﻛﺘﺎﺏ ﻟﻄﻴﻒ‪ ،‬ﻓﻴﻪ ﺷﻌﺮ ﻗﻴﻞ ﰲ ﺍﻟﺪﻫﺮ‬
‫ﺍﻷﻭﻝ‪ :‬ﻳﻌﺮﻑ ﺑﻜﺘﺎﺏ ﺳﻘﻂ ﺍﻟﺰﻧﺪ‪ ،‬ﻭﺃﺑﻴﺎﺗﻪ ﺛﻼﺛﺔ ﺁﻻﻑ ﺑﻴﺖ‪ ،‬ﻛﺘﺎﺏ ﻳﻌﺮﻑ ﲜﺎﻣﻊ ﺍﻷﻭﺯﺍﻥ‪ ،‬ﻓﻴﻪ ﺷﻌﺮ ﻣﻨﻈﻮﻡ‬
‫ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻠﻐﺰ‪ ،‬ﻳﻌﻢ ﺑﻪ ﺍﻷﻭﺯﺍﻥ ﺍﳋﻤﺴﺔ ﻋﺸﺮ‪ ،‬ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﳋﻠﻴﻞ ﲜﻤﻴﻊ ﺿﺮﻭﻬﺑﺎ‪ ،‬ﻭﻳﺬﻛﺮ ﻗﻮﺍﰲ ﻛﻞ ﺿﺮﺏ‬
‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﻣﺜﺎﻟﻪ ﺃﻥ ﻳﻘﺎﻝ ﻟﻠﻀﺮﺏ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﺃﺭﺑﻊ ﻗﻮﺍﻑ‪ ،‬ﺍﳌﻄﻠﻘﺔ ﺍﺠﻤﻟﺮﺩﺓ‪ ،‬ﰒ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺃﻻ ﻳﺎ ﺍﺳﻠﻤﻲ ﻳﺎ ﻫﻨﺪ ﻫﻨﺪ ﺑﲏ ﺑﺪﺭ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﺣﻴﺎﻧﺎ ﻋﺪﹰﺍ ﺁﺧﺮ ﺍﻟﺪﻫﺮ‬
 ‫ﻭﺍﻟﻘﺎﻓﻴﺔ ﺍﳌﺮﺩﻓﺔ‪ ،‬ﻣﺜﻞ ﻗﻮﻝ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ‪:‬‬
‫ﺃﻻ ﻋﻢ ﺻﺒﺎﺣﹰﺎ ﺃﻳﻬﺎ ﺍﻟﻄﻠﻞ ﺍﻟﺒﺎﱄ‬
‫ﻭﺍﳌﻘﻴﺪﺓ ﺍﺠﻤﻟﺮﺩﺓ‪ ،‬ﻭﺫﻟﻚ ﻣﻔﻘﻮﺩ ﰲ ﺍﻟﺸﻌﺮ ﺍﻟﻘﺪﱘ ﻭﺍﶈﺪﺙ‪ ،‬ﻭﺭﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﶈﺪﺛﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻰ‬
‫ﻣﻘﺼﻮﺭﺍﹰ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﰲ ﺍﻟﺴﺠﻦ‪ :‬ﻫﻮ ﺻﺎﱀ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ‪:‬‬
‫ﺇﱃ ﺍﷲ ﺃﺷﻜﻮ ﺇﻧﻪ ﻣﻮﺿﻊ ﺍﻟﺸﻜﻮﻯ ‪ ...‬ﻭﰲ ﻳﺪﻩ ﻛﺸﻒ ﺍﳌﺼﻴﺒﺔ ﻭﺍﻟﺒﻠﻮﻯ‬
‫ﺧﺮﺟﺪﻧﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﳓﻦ ﻣﻦ ﺃﻫﻠﻬﺎ ‪ ...‬ﻓﻤﺎ ﳓﻦ ﺑﺎﻷﺣﻴﺎﺀ ﻓﻴﻬﺎ ﻭﻻ ﺍﳌﻮﺗﻰ‬
‫ﺇﺫﺍ ﻣﺎ ﺃﺗﺎﻧﺎ ﳐﱪ ﻋﻦ ﺣﺪﻳﺜﻬﺎ ‪ ...‬ﻓﺮﺣﻨﺎ ﻭﻗﻠﻨﺎ ﺟﺎﺀ ﻫﺬﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺗﻌﺠﺒﻨﺎ ﺍﻟﺮﺅﻳﺎ ﻓﺠﻞ ﺣﺪﻳﺜﻨﺎ ‪ ...‬ﺇﺫﺍ ﳓﻦ ﺃﺻﺒﺤﻨﺎ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺮﺅﻳﺎ‬
‫ﻓﺈﻥ ﺣﺴﻨﺖ ﱂ ﺗﺄﺕ ﻋﺠﻠﻰ ﻭﺃﺑﻄﻠﺖ ‪ ...‬ﻭﺇﻥ ﻗﺒﺤﺖ ﱂ ﲢﺘﺒﺲ ﻭﺃﺗﺖ ﻋﺠﻠﻰ‬
‫ﻭﺍﻟﻘﺎﻓﻴﺔ ﺍﳌﻘﻴﺪﺓ ﺍﳌﺆﺳﺴﺔ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﺩﻝ ﻭﺍﻟﻘﺎﺋﻞ‪ ،‬ﻭﺫﻟﻚ ﻣﺮﻓﻮﺽ ﻣﺘﺮﻭﻙ‪ ،‬ﰒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﺇﱃ ﺁﺧﺮ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﻘﺪﺍﺭﻩ ﺳﺘﻮﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﺪﺩ ﺃﺑﻴﺎﺕ ﺷﻌﺮﻩ ﳓﻮ ﺗﺴﻌﺔ ﺁﻻﻑ ﺑﻴﺖ‪ ،‬ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪.‬‬
‫ﻛﺘﺎﺏ ﻳﻌﺮﻑ ﺑﺎﻟﺴﺠﻊ ﺍﻟﺴﻠﻄﺎﱐ‪ ،‬ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﳐﺎﻃﺒﺎﺕ ﻟﻠﺠﻨﻮﺩ ﻭﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻮﻻﺓ‪.‬‬
‫ﻭﻛﺎﻥ ﺑﻌﺾ ﻣﻦ ﺧﺪﻡ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﺭﺗﻔﻌﺖ ﻃﺒﻘﺘﻪ‪ ،‬ﻻ ﻗﺪﻡ ﻟﻪ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻓﺴﺄﻝ ﺃﻥ ﻳﻨﺸﺄ ﻟﻪ ﻛﺘﺎﺏ ﻣﺴﺠﻮﻉ ﻣﻦ‬
‫ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺸﻌﺮ ﲟﺎ ﻳﺮﻳﺪ‪ ،‬ﻟﻘﻠﺔ ﺧﱪﺗﻪ ﺑﺎﻷﺩﺏ‪ ،‬ﻓﺄﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﻳﻌﺮﻑ ﺑﺴﺠﻊ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺟﺰﺀ‪ ،‬ﺛﻼﺛﻮﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﻟﻄﻴﻒ ﻳﻌﺮﻑ ﺑﺴﺠﻊ ﺍﳌﻀﻄﺮﻳﻦ‪ ،‬ﻋﻤﻠﻪ ﻟﺮﺟﻞ ﻣﺴﺎﻓﺮ‬
‫ﻳﺴﺘﻌﲔ ﺑﻪ ﻋﻠﻰ ﺃﻣﻮﺭ ﺩﻧﻴﺎﻩ‪ ،‬ﻭﻛﺘﺎﺏ ﳐﺘﺼﺮ ﻳﻌﺮﻑ ﺑﺬﻛﺮﻯ ﺣﺒﻴﺐ‪ ،‬ﰲ ﻏﺮﻳﺐ ﺷﻌﺮ ﺃﰊ ﲤﺎﻡ‪ ،‬ﺳﺄﻝ ﻓﻴﻪ ﺻﺪﻳﻖ‬
‫ﻷﰊ ﺍﻟﻌﻼﺀ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀ ﺳﺘﻮﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺍﳌﺴﺌﺴﻮﻝ ﰲ ﺗﺄﻟﻴﻬﺎ‪ ،‬ﺇﳕﺎ ﺗﻜﻠﻔﻬﺎ‬
‫ﻣﺆﻟﻔﻬﺎ ﻣﻦ ﻓﺮﻁ ﺍﳊﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﻟﺘﺄﻟﻴﻔﻬﺎ ﻛﺎﺭﻩ‪ ،‬ﻭﻛﺘﺎﺏ ﻋﺒﺚ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺸﻌﺮ ﺍﻟﺒﺤﺘﺮﻱ‪ ،‬ﻭﻛﺎﻥ ﺳﺒﺐ‬
‫ﺇﻧﺸﺎﺋﻪ‪ :‬ﺃﻥ ﺑﻌﺾ ﺍﻟﺮﺳﺎﺀ ﺃﻧﻔﺬ ﻧﺴﺨﺔ ﻟﻴﻘﺎﺑﻞ ﻟﻪ ﻬﺑﺎ‪ ،‬ﻓﺄﺛﺒﺖ ﻣﺎ ﺟﺮﻯ ﻣﻦ ﺍﻟﻐﻠﻂ‪ ،‬ﻟﻴﻌﺮﺽ ﺫﻟﻚ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺟﺰﺀ‬
‫ﻭﺍﺣﺪ ﻭﻋﺸﺮﻭﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﻳﻌﺮﻑ ﺑﺎﻟﺮﻳﺎﺵ ﺍﳌﺼﻄﻨﻌﻲ ﰲ ﺷﺮﺡ ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﳊﻤﺎﺳﺔ ﺍﻟﺮﻳﺎﺷﻴﺔ‪ ،‬ﻋﻤﻞ‬
‫ﻟﺮﺟﻞ ﻳﻠﻘﺐ ﲟﺼﻄﻨﻊ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﳜﺎﻃﺐ ﺑﺎﻹﻣﺮﺓ‪ ،‬ﻭﺍﲰﻪ ﻛﻠﻴﺐ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻭﻳﻜﲎ ﺃﺑﺎ ﻏﺎﻟﺐ‪ ،‬ﺃﻧﻔﺬ ﻧﺴﺨﺔ ﻣﻦ‬
‫ﺍﳊﻤﺎﺳﺔ ﺍﻟﺮﻳﺎﺷﻴﺔ‪ ،‬ﻭﺳﺄﻝ ﺃﻥ ﳜﺮﺝ ﻋﻠﻰ ﺣﻮﺍﺷﻴﻬﺎ ﺷﻴﺌﹰﺎ ﱂ ﻳﺬﻛﺮﻩ ﺃﺑﻮ ﺭﻳﺎﺵ‪ ،‬ﳑﺎ ﳛﺘﺎﺝ ﺇﱃ ﺗﻔﺴﲑﻩ‪ ،‬ﻓﺨﺸﻲ ﺃﻥ‬
‫ﺗﻀﻴﻖ ﺍﳊﻮﺍﺷﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺼﻨﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﲨﻊ ﻓﻴﻪ ﻣﺎ ﺳﻨﺢ ﳑﺎ ﱂ ﻳﻔﺴﺮﻩ ﺃﺑﻮ ﺭﻳﺎﺵ‪ ،‬ﺃﺭﺑﻌﻮﻥ ﻛﺮﺍﺳﺔ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﻳﻌﺮﻑ ﺑﺸﺮﻑ ﺍﻟﺴﻴﻒ‪ ،‬ﻋﻤﻞ ﻟﻠﺮﺟﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻘﻴﻤﹰﺎ ﺑﺪﻣﺸﻖ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﺮﻭﻑ ﺑﻨﺸﺘﻜﲔ ﺍﻟﺪﺯﺑﺮﻱ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﻋﻤﻠﻪ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻮﺟﻪ ﺇﱃ ﺃﰊ ﺍﻟﻌﻼﺀ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻭﳛﻔﻲ ﺍﳌﺴﺄﻟﺔ ﻋﻨﻪ‪ ،‬ﻓﺄﺭﺍﺩ ﺟﺰﺍﺀﻩ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ‪،‬‬
‫‪ -‬ﺟﺰﺀﺍﻥ ‪ -‬ﻭﻛﺘﺎﺏ ﻳﻌﺮﻑ ﺑﺘﻌﻠﻴﻖ ﺍﳉﻠﻴﺲ‪ ،‬ﳑﺎ ﻳﺘﺼﻞ ﺑﻜﺘﺎﺏ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺟﻲ‪،‬‬
‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﳉﻤﻞ ‪ -‬ﺟﺰﺀ ‪ -‬ﻭﻛﺘﺎﺏ ﺇﺳﻌﺎﻑ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻳﺘﻌﻠﻖ ﺑﺎﳉﻤﻞ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻛﺘﺎﺏ ﻗﺎﺿﻲ ﺍﳊﻖ‪،‬‬
‫ﻳﺘﺼﻞ ﺑﺎﻟﻜﺘﺎﺏ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻜﺎﰲ‪ ،‬ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳊﻘﲑ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﳐﺘﺼﺮ ﰲ ﺍﻟﻨﺤﻮ‪،‬‬
‫ﲬﺲ ﻛﺮﺍﺭﻳﺲ‪ ،‬ﻭﻛﺘﺎﺏ ﻳﺘﺼﻞ ﺑﻪ ﻳﻌﺮﻑ ﺑﺎﻟﻄﻞ ﺍﻟﻄﺎﻫﺮﻱ‪ ،‬ﺃﻧﺸﺊ ﻟﺮﺟﻞ ﻳﻌﺮﻑ ﺑﺄﰊ ﻃﺎﻫﺮ ﺣﻠﱯ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﳌﺨﺘﺼﺮ ﺍﻟﻔﺘﺤﻲ‪ ،‬ﻳﺘﺼﻞ ﺑﻜﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪﺍﻥ‪ ،‬ﺻﻨﻌﻪ ﻟﺮﺟﻞ ﻳﻜﲎ ﺃﺑﺎ ﺍﻟﻔﺘﺢ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻫﺎﺷﻢ‪،‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﺗﻮﱃ ﺇﺛﺒﺎﺕ ﻣﺎ ﺃﻟﻔﻪ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﻣﻦ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﺄﻟﺰﻣﻪ ﺑﺬﻟﻚ ﺣﻘﻮﻗﹰﺎ ﲨﺔ‪ ،‬ﻭﺃﻳﺎﺩﻱ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻄﻮﺍﻝ‪ ،‬ﻓﻴﻬﺎ ﺭﺳﺎﻟﺔ ﺍﻟﻐﻔﺮﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﲰﻴﺘﻪ ﺧﻄﺐ ﺍﳋﻴﻞ‪ ،‬ﻳﺘﻜﻠﻢ ﻋﻠﻰ ﺃﻟﺴﻨﺘﻬﺎ‪،‬‬
‫ﻭﻣﻘﺪﺍﺭﻩ ﻋﺸﺮ ﻛﺮﺍﺭﻳﺲ‪ ،‬ﻛﺘﺎﺏ ﻳﻌﺮﻑ ﲞﻄﺒﺔ ﺍﻟﻔﺼﻴﺢ‪ ،‬ﻳﺘﻜﻠﻢ ﻓﻴﻪ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻟﻔﺼﻴﺢ‪ ،‬ﻣﻘﺪﺍﺭﻩ ﲬﺲ ﻋﺸﺮﺓ‬
‫ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺮﺡ ﻓﻴﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﻐﺮﻳﺐ‪ ،‬ﻳﻌﺮﻑ ﺑﺘﻔﺴﲑ ﺧﻄﺒﺔ ﺍﻟﻔﺼﻴﺢ‪ ،‬ﻭﻛﺘﺎﺏ ﺭﺳﻞ‬
‫ﺍﻟﺮﺍﻣﻮﺯ‪ ،‬ﳓﻮ ﺛﻼﺛﲔ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺭﺍﺣﺔ ﺍﻟﻠﺰﻭﻡ‪ ،‬ﻭﻳﺸﺮﺡ ﻓﻴﻪ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﻟﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﻐﺮﻳﺐ‪ ،‬ﳓﻮ‬
‫ﻣﺎﺋﺔ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﻟﻄﻴﻒ ﻳﻌﺮﻑ ﲞﻤﺎﺳﻴﺔ ﺍﻟﺮﺍﺡ‪ ،‬ﰲ ﺫﻡ ﺍﳋﻤﺮ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻮﺳﻢ‪ ،‬ﺃﻧﻪ ﺑﲏ ﻋﻠﻰ ﺣﺮﻭﻑ‬
‫ﺍﳌﻌﺠﻢ‪ ،‬ﻓﺬﻛﺮ ﻟﻜﻞ ﺣﺮﻑ ﲤﻜﻦ ﺣﺮﻛﺘﻪ ﲬﺲ ﺳﺠﻌﺎﺕ ﻣﻀﻤﻮﻣﺎﺕ‪ ،‬ﻭﲬﺴﹰﺎ ﻣﻔﺘﻮﺣﺎﺕ‪ ،‬ﻭﲬﺴﹰﺎ ﻣﻜﺴﻮﺭﺍﺕ‪،‬‬
‫ﻭﲬﺴﹰﺎ ﻣﻮﻗﻮﻓﺎﺕ‪ ،‬ﻳﻜﻮﻥ ﻣﻘﺪﺍﺭﻩ ﻋﺸﺮ ﻛﺮﺍﺭﻳﺲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻮﺍﻋﻆ ﺍﻟﺴﺖ‪ ،‬ﻭﻫﻮ ﻟﻄﻴﻒ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺍﻟﺘﻠﻘﻴﺐ‪،‬‬
‫ﺃﻥ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻨﻪ ﰲ ﺧﻄﺎﺏ ﺭﺟﻞ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﰲ ﺧﻄﺎﺏ ﺍﺛﻨﲔ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﰲ ﺧﻄﺎﺏ ﲨﺎﻋﺔ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ ﰲ‬
‫ﺧﻄﺎﺏ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺍﳋﺎﻣﺲ ﰲ ﺧﻄﺎﺏ ﺍﻣﺮﺃﺗﲔ‪ ،‬ﻭﺍﻟﺴﺎﺩﺱ ﰲ ﺧﻄﺎﺏ ﻧﺴﻮﺓ‪ ،‬ﳓﻮ ﲬﺲ ﻋﺸﺮﺓ ﻛﺮﺍﺳﺔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺿﻮﺀ ﺍﻟﺴﻘﻂ‪ ،‬ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺳﻘﻂ ﺍﻟﺰﻧﺪ‪ ،‬ﻣﻘﺎﺩﺭﻩ ﻋﺸﺮﻭﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺼﺎﻫﻞ ﻭﺍﻟﺸﺎﺣﺞ ﻳﺘﻜﻠﻢ ﻓﻴﻪ‬
‫ﻋﻠﻰ ﻟﺴﺎﻥ ﻓﺮﺱ ﻭﺑﻐﻞ‪ ،‬ﻣﻘﺪﺍﺭﻩ ﺃﺭﺑﻌﻮﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﺻﻨﻔﻪ ﻷﰊ ﺷﺠﺎﻉ ﻓﺎﺗﻚ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﻌﺰﻳﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﱄ ﺣﻠﺐ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﳌﺼﺮﻳﲔ‪ ،‬ﻭﻛﺎﻥ ﺭﻭﻣﻴﺎﹰ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﻨﺎﺭ ﺍﻟﻘﺎﺋﻒ‪ ،‬ﰲ ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ﻓﻴﻤﺎ ﺟﺎﺀ ﻓﻴﻪ ﻣﻦ ﺍﻟﻠﻐﺰ‬
‫ﻭﺍﻟﻐﺮﻳﺐ‪ ،‬ﻋﺸﺮ ﻛﺮﺍﺭﻳﺲ‪ ،‬ﻛﺘﺎﺏ ﺩﻋﺎﺀ ﺍﻷﻳﺎﻡ ﺍﻟﺴﺒﻌﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﻠﻚ ﺍﳌﻮﺕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺑﻌﺾ ﻓﻀﺎﺋﻞ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﺩﺏ ﺍﻟﻌﺼﻔﻮﺭﻳﻦ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﻟﺴﺠﻌﺎﺕ ﺍﻟﻌﺸﺮ‪ ،‬ﻣﻮﺿﻮﻉ ﻋﻠﻰ ﻛﻞ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‪ ،‬ﻋﺸﺮ ﺳﺠﻌﺎﺕ ﰲ ﺍﳌﻮﺍﻋﻆ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ‬
‫ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﱂ ﻳﺘﻢ‪ ،‬ﻣﻘﺪﺍﺭﻩ ﲬﺴﻮﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻛﺘﺎﺏ ﻳﺘﺼﻞ ﺑﻜﺘﺎﺏ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﻳﻌﺮﻑ ﺑﻌﻮﻥ ﺍﳉﻤﻞ‪ ،‬ﻋﻤﻞ‬
‫ﺃﻳﻀﹰﺎ ﻷﰊ ﺍﻟﻔﺘﺢ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺃﰊ ﻫﺎﺷﻢ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﺎﹰ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ ﺷﻲﺀ ﺃﻣﻼﻩ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﺍﻟﻨﺤﻮ ﻳﺘﺼﻞ‬
‫ﺑﺎﻟﻜﺘﺎﺏ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻌﻀﺪﻱ‪ ،‬ﻭﻟﻘﺒﻪ ﻇﻬﲑ ﺍﻟﻌﻀﺪﻱ‪ ،‬ﻭﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪.‬‬
‫ﺍﻷﻭﻝ ﺭﺳﺎﺋﻞ ﻃﻮﺍﻝ‪ ،‬ﲡﺮﻱ ﳎﺮﻯ ﺍﻟﻜﺘﺐ ﺍﳌﺼﻨﻔﺔ‪ ،‬ﻣﺜﻞ ﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺴﻨﺪﻳﺔ‪،‬‬
‫ﺟﺰﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺍﻟﻐﻔﺮﺍﻥ‪ ،‬ﺟﺰﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺍﻟﻔﺮﺽ‪ ،‬ﺟﺰﺀ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺭﺳﺎﺋﻞ ﺩﻭﻥ ﻫﺬﻩ ﰲ ﺍﻟﻄﻮﻝ‪ ،‬ﻣﺜﻞ ﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺍﳌﻨﻴﺢ‪ ،‬ﻭﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺍﻻﻏﺮﻳﺾ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻘﺼﺎﺭ‪ ،‬ﻛﻨﺤﻮ ﻣﺎ ﲡﺮﻱ ﺑﻪ ﺍﻟﻌﺎﺩﺓ ﰲ ﺍﳌﻜﺎﺗﺒﺔ‪ ،‬ﻗﻴﻞ ﺇﻧﻪ ﺃﺭﺑﻌﻮﻥ ﺟﺰﺀﺍﹰ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﲦﺎﳕﺎﺋﺔ‬
‫ﻛﺮﺍﺳﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺧﺎﺩﻡ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﰲ ﺗﻔﺴﲑ ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﳑﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳌﺒﺘﺪﺋﻮﻥ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻧﻈﻢ ﺍﻟﺴﻮﺭ‪ ،‬ﻭﻛﺘﺎﺏ ﻋﻈﺎﺕ ﺍﻟﺴﻮﺭ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﰲ ﺗﻔﺴﲑ ﻛﺘﺎﺏ ﻟﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠﺰﻡ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﰲ ﺍﳌﻨﻈﻮﻡ‪ ،‬ﻳﻌﺮﻑ ﺑﻜﺘﺎﺏ ﺍﺳﺘﻐﻔﺮ ﻭﺍﺳﺘﻐﻔﺮﻱ‪ ،‬ﻣﻘﺪﺍﺭﻩ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻭﻥ ﻛﺮﺍﺳﺔ‪ ،‬ﻓﻴﻪ ﳓﻮ ﻣﻦ ﻋﺸﺮﺓ‬
‫ﺁﻻﻑ ﺑﻴﺖ‪ ،‬ﻭﻛﺘﺎﺏ ﻳﻌﺮﻑ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﳊﻀﻴﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺭﺳﺎﺋﻞ ﺍﳌﻌﻮﻧﺔ‪ ،‬ﻭﻫﻲ ﻣﺎ ﻛﺘﺒﺖ ﻋﻠﻰ ﺃﻟﺴﻦ ﻗﻮﻡ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﻣﺜﻘﺎﻝ ﺍﻟﻨﻈﻢ ﰲ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﺟﺰﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻼﻣﻊ ﺍﻟﻌﺰﻳﺰﻱ‪ ،‬ﰲ ﺗﻔﺴﲑ ﺷﻌﺮ ﺍﳌﺘﻨﱯ‪ ،‬ﻋﻤﻞ ﻟﻸﻣﲑ ﻋﺰﻳﺰ ﺍﻟﺪﻭﻟﺔ‪،‬‬
‫ﻭﻏﺮﺳﻬﺎ ﺍﺑﻦ ﺗﺎﺝ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﺃﰊ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﺛﺎﺑﺖ ﺍﺑﻦ ﲦﺎﻝ‪ ،‬ﺑﻦ ﺻﺎﱀ‪ ،‬ﺑﻦ ﻣﺮﺩﺍﺱ‪ ،‬ﺑﻦ ﺇﺩﺭﻳﺲ‪ ،‬ﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﲪﻴﺪ‪،‬‬
‫ﺑﻦ ﺷﺪﺍﺩ‪ ،‬ﺑﻦ ﻋﺒﺪ ﻗﻴﺲ‪ ،‬ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﺑﻦ ﻛﻌﺐ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺑﻦ ﻛﻼﺏ‪ ،‬ﺍﺑﻦ ﺭﺑﻴﻌﺔ‪ ،‬ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﺑﻦ‬
‫ﺻﻌﺼﻌﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ ﺃﻳﻀﹰﺎ ﺍﻟﻼﻣﻊ ﺍﻟﻌﺰﻳﺰﻱ‪ ،‬ﻣﻘﺪﺍﺭﻩ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻭﻥ ﻛﺮﺍﺳﺔ‪.‬‬
‫ﻫﺬﺍ ﻣﺎ ﻭﺟﺪﻧﺎﻩ ﻭﺃﺛﺒﺘﻨﺎﻩ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻪ ﺑﻌﺾ ﻛﺘﺐ ﰲ ﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﺑﺪﺃﻫﺎ‬
‫ﻭﱂ ﺗﺘﻢ‪ ،‬ﺃﻭ ﲤﺖ ﻭﺷﺬ ﻋﻨﺎ ﺃﲰﺎﺅﻫﺎ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺳﻮﺀ ﻋﻘﻴﺪﺗﻪ ﻣﻦ ﻟﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠﺰﻡ‪:‬‬

‫ﺃﻻ ﻓﺎﻧﻌﻤﻮﺍ ﻭﺍﺣﺬﺭﻭﺍ ﰲ ﺍﳊﻴﺎ ‪ ...‬ﺓ ﻣﻠﻬ ًﻰ ﻳﺴﻤﻰ ﺯﻭﺍﻝ ﺍﻟﻨﻌﻢ‬

‫ﺃﺗﻮﻛﻢ ﺑﺄﻗﻮﺍﳍﻢ ﻭﺍﳊﺴﺎ ‪ ...‬ﻡ ﻳﺴﺪ ﺑﻪ ﺯﺍﻋﻢ ﻣﺎ ﺯﻋﻢ‬
‫ﻼ ﻭﺟﻠﻮﺍ ﺻﺎﺭﻣﹰﺎ ‪ ...‬ﻭﻗﺎﻟﻮﺍ ﺻﺪﻗﻨﺎ ﻓﻘﻠﻨﺎ ﻧﻌﻢ‬
‫ﺗﻠﻮﺍ ﺑﺎﻃ ﹰ‬
‫ﺯﺧﺎﺭﻑ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﻘﻠﻮﺏ ‪ ...‬ﻋﻤﻰ ﻋﻠﻴﻜﻢ ﻬﺑﻦ ﺍﳌﻌﻢ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻓﻘﺪ ﻃﺎﻝ ﺍﻟﻌﻨﺎﺀ ﻓﻜﻢ ﺗﻌﺎﱐ ‪ ...‬ﺳﻄﻮﺭﹰﺍ ﻋﺎﺩ ﻛﺎﺗﺒﻬﺎ ﺑﻄﻤﺲ‬
‫ﺩﻋﺎ ﻣﻮﺳﻰ ﻭﺯﺍﻝ ﻭﻗﺎﻡ ﻋﻴﺴﻰ ‪ ...‬ﻭﺟﺎﺀ ﳏﻤﺪ ﺑﺼﻼﺓ ﲬﺲ‬
‫ﻭﻗﻴﻞ ﳚﺊ ﺩﻳﻦ ﻏﲑ ﻫﺬﺍ ‪ ...‬ﻓﺄ ﻭﺩﻯ ﺍﻟﻨﺎﺱ ﺑﲔ ﻏﺪ ﻭﺃﻣﺲ‬
‫ﺇﺫﺍ ﻗﻠﺖ ﺍﶈﺎﻝ ﺭﻓﻌﺖ ﺻﻮﰐ ‪ ...‬ﻭﺇﻥ ﻗﻠﺖ ﺍﻟﻴﻘﲔ ﺃﻃﻠﺖ ﳘﺴﻲ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﺟﺪﺕ ﺍﻟﺸﺮﻉ ﲣﻠﻘﻪ ﺍﻟﻠﻴﺎﱄ ‪ ...‬ﻛﻤﺎ ﺧﻠﻖ ﺍﻟﺮﺩﺍﺀ ﺍﻟﺸﺮﻋﱯ‬
‫ﻫﻲ ﺍﻟﻌﺎﺩﺍﺕ ﳚﺮﻱ ﺍﻟﺸﻴﺦ ﻣﻨﻬﺎ ‪ ...‬ﻋﻠﻰ ﺷﻴﻢ ﺗﻌﻮﺩﻫﺎ ﺍﻟﺼﱯ‬
‫ﻭﺃﺷﻮﻯ ﺍﳊﻖ ﺭﺍﻡ ﻣﺸﺮﻗﻲ ‪ ...‬ﻭﱂ ﻳﺮﺯﻗﻪ ﺁﺧﺮ ﻣﻐﺮﰊ‬
‫ﻓﺬﺍ ﻋﻤﺮ ﻳﻘﻮﻝ ﻭﺫﺍ ﺳﻮﺍﻩ ‪ ...‬ﻛﻼ ﺍﻟﺮﺟﻠﲔ ﰲ ﺍﻟﺪﻋﻮﻯ ﻏﱯ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﺫﻛﺮﻧﺎ ﺁﺩﻣﹰﺎ ﻭﻓﻌﺎﻟﻪ ‪ ...‬ﻭﺗﺰﻭﳚﻪ ﺑﻨﺘﻴﻪ ﻻﺑﻨﻴﻪ ﰲ ﺍﳋﻨﺎ‬
‫ﻋﻠﻤﻨﺎ ﺑﺄﻥ ﺍﳋﻠﻖ ﻣﻦ ﺃﺻﻞ ﺯﻧﻴﺔ ‪ ...‬ﻭﺃﻥ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﻋﻨﺜﺮ ﺍﻟﺰﻧﺎ‬
‫ﻭﻗﺎﻝ ﰲ ﺭﺳﺎﻟﺔ ﺍﻟﻐﻔﺮﺍﻥ‪ ،‬ﻭﳌﺎ ﺃﺟﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻋﻦ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﺷﻖ ﺫﻟﻚ ﻋﻠﻰ ﺍﳉﺎﻟﲔ‪،‬‬
‫ﻼ ﻣﻦ ﻳﻬﻮﺩ ﺧﻴﱪ‪ ،‬ﻳﻌﺮﻑ ﺑﺴﻤﲑ ﺑﻦ ﺃﺩﻛﻦ‪ ،‬ﻗﺎﻝ ﰲ ﺫﻟﻚ‪:‬‬ ‫ﻓﻴﻘﺎﻝ‪ :‬ﺇﻥ ﺭﺟ ﹰ‬
‫ﻳﺼﻮﻝ ﺃﺑﻮ ﺣﻔﺺ ﻋﻠﻴﻨﺎ ﺑﺪﺭﺓ ‪ ...‬ﺭﻭﻳﺪﻙ ﺇﻥ ﺍﳌﺮﺀ ﻳﻄﻔﻮ ﻭﻳﺮﺳﺐ‬
‫ﻣﻜﺎﻧﻚ ﻻ ﻧﺘﺒﻊ ﲪﻮﻟﺔ ﻣﺎﻗﻂ ‪ ...‬ﻟﺘﺸﺒﻊ ﺃﻥ ﺍﻟﺰﺍﺩ ﺷﻲﺀ ﳏﺒﺐ‬
‫ﻓﻠﻮ ﻛﺎﻥ ﻣﻮﺳﻰ ﺻﺎﺩﻗﹰﺎ ﻣﺎ ﻇﻬﺮﰎ ‪ ...‬ﻋﻠﻴﻨﺎ ﻭﻟﻜﻦ ﺩﻭﻟﺔ ﰒ ﺗﺬﻫﺐ‬
‫ﻭﳓﻦ ﺳﺒﻘﻨﺎﻛﻢ ﺇﱃ ﺍﳌﲔ ﻓﺎﻋﺮﻓﻮﺍ ‪ ...‬ﻟﻨﺎ ﺭﺗﺒﺔ ﺍﻟﺒﺎﺩﻱ ﺍﻟﺬﻱ ﻫﻮ ﺃﻛﺬﺏ‬
‫ﻣﺸﻴﺘﻢ ﻋﻠﻰ ﺁﺛﺎﺭﻧﺎ ﰲ ﻃﺮﻳﻘﻨﺎ ‪ ...‬ﻭﺑﻐﻴﺘﻜﻢ ﰲ ﺃﻥ ﺗﺴﻮﺩﻭﺍ ﻭﺗﺮﻫﺒﻮﺍ‬
‫ﻭﻫﺬﺍ ﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺷﻌﺮﻩ‪ ،‬ﻗﺪ ﳓﻠﻪ ﻫﺬﺍ ﺍﻟﻴﻬﻮﺩﻱ‪ ،‬ﺃﻭ ﺃﻥ ﺇﻳﺮﺍﺩﻩ ﳌﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﺍﺳﺘﻠﺬﺍﺫﻩ ﺑﻪ‪ ،‬ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺳﻮﺀ‬
‫ﻋﻘﻴﺪﺗﻪ‪ ،‬ﻭﻗﺒﺢ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻣﻦ ﺃﺷﻌﺎﺭﻩ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺳﻮﺀ ﺍﻋﺘﻘﺎﺩﻩ‪ ،‬ﻗﻮﻟﻪ ﰲ ﻟﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠﺰﻡ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻫﻴﻬﺎﺕ ﺍﻟﱪﻳﺔ ﰲ ﺿﻼﻝ ‪ ...‬ﻭﻗﺪ ﻧﻈﺮ ﺍﻟﻠﺒﻴﺐ ﳌﺎ ﺍﻋﺘﺮﺍﻫﺎ‬
 ‫ﺗﻘﺪﻡ ﺻﺎﺣﺐ ﺍﻟﺘﻮﺭﺍﺓ ﻣﻮﺳﻰ ‪ ...‬ﻭﺃﻭﻗﻊ ﰲ ﺍﳋﺴﺎﺭ ﻣﻦ ﺍﻓﺘﺮﺍﻫﺎ‬
‫ﻓﻘﺎﻝ ﺭﺟﺎﻟﻪ ﻭﺣﻲ ﺃﺗﺎﻩ ‪ ...‬ﻭﻗﺎﻝ ﺍﻟﻨﺎﻇﺮﻭﻥ ﺑﻞ ﺍﻓﺘﺮﺍﻫﺎ‬
‫ﻭﻣﺎ ﺣﺠﻲ ﺇﱃ ﺃﺣﺠﺎﺭ ﺑﻴﺖ؟ ‪ ...‬ﻛﺆﻭﺱ ﺍﳋﻤﺮ ﺗﺸﺮﺏ ﰲ ﺫﺭﺍﻫﺎ‬
‫ﺇﺫﺍ ﺭﺟﻊ ﺍﳊﻠﻴﻢ ﺇﱃ ﺣﺠﺎﻩ ‪ ...‬ﻬﺗﺎﻭﻥ ﺑﺎﳌﺬﺍﻫﺐ ﻭﺍﺯﺩﺭﺍﻫﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺧﺬ ﺍﳌﺮﺁﺓ ﻭﺍﺳﺘﺨﱪ ﳒﻮﻣﹰﺎ ‪ ...‬ﲤﺮ ﲟﻄﻌﻢ ﺍﻷﺭﻯ ﺍﳌﺸﻮﺭ‬
‫ﺗﺪﻝ ﻋﻠﻰ ﺍﳌﻤﺎﺕ ﺑﻼ ﺍﺭﺗﻴﺎﺏ ‪ ...‬ﻭﻟﻜﻦ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻨﺸﻮﺭ‬
‫ﻭﻣﻨﻬﺎ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻫﻔﺖ ﺍﳊﻨﻴﻔﺔ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﺎ ﺍﻫﺘﺪﻭﺍ ‪ ...‬ﻭﻳﻬﻮﺩ ﺣﺎﺭﺕ ﻭﺍﺠﻤﻟﻮﺱ ﻣﻀﻠﻠ ْﻪ‬
‫ﺇﺛﻨﺎﻥ ﺃﻫﻞ ﺍﻷﺭﺽ ﺫﻭ ﻋﻘﻞ ﺑﻼ ‪ ...‬ﺩﻳﻦ ﻭﺁﺧﺮ ﺩﻳﻦ ﻻ ﻋﻘﻞ ﻟ ْﻪ‬
‫ﻭﻣﻨﻬﺎ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﻥ ﺍﻟﺸﺮﺍﺋﻊ ﺃﻟﻘﺖ ﺑﻴﻨﻨﺎ ﺇﺣﻨﹰﺎ ‪ ...‬ﻭﺃﻭﺭﺛﺘﻨﺎ ﺃﻓﺎﻧﲔ ﺍﻟﻌﺪﺍﻭﺍﺕ‬
‫ﻭﻣﺎ ﺃﺑﻴﺤﺖ ﻧﺴﺎﺀ ﺍﻟﺮﻭﻡ ﻋﻦ ﻋﺮﺽ ‪ ...‬ﻟﻠﻌﺮﺏ ﺇﻻ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻨﺒﻮﺍﺕ‬
‫ﻭﻣﻨﻬﺎ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺗﻨﺎﻗﺾ ﻣﺎ ﻟﻨﺎ ﺇﻻ ﺍﻟﺸﻜﻮﺕ ﻟﻪ ‪ ...‬ﻭﺃﻥ ﻧﻌﻮﺫ ﲟﻮﻻﻧﺎ ﻣﻦ ﺍﻟﻨﺎﺭ‬
‫ﻳﺪ ﲞﻤﺲ ﻣﺌﲔ ﻋﺴﺠﺪ ﻓﺪﻳﺖ ‪ ...‬ﻣﺎ ﺑﺎﳍﺎ ﻗﻄﻌﺖ ﰲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ؟‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻛﺎﻥ ﺍﳌﻌﺮﻱ ﲪﺎﺭﺍﹰ‪ ،‬ﻻ ﻳﻔﻘﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺇﻻ ﻓﺎﳌﺮﺍﺩ ﻬﺑﺬﺍ ﺑﲔ‪ ،‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻴﺪ ﻻ ﺗﻘﻄﻊ ﺇﻻ ﰲ ﺳﺮﻗﺔ‬
‫ﲬﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻟﻜﺜﺮ ﺳﺮﻗﺔ ﻣﺎ ﺩﻭﻬﻧﺎ‪ ،‬ﻃﻤﻌﹰﺎ ﰲ ﺍﻟﻨﺠﺎﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻴﺪ ﺗﻔﺪﻯ ﺑﺮﺑﻊ ﺩﻳﻨﺎﺭ‪ ،‬ﻟﻜﺜﺮ ﻣﻦ ﻳﻘﻄﻌﻬﺎ‪،‬‬
‫ﻭﻳﺆﺩﻱ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﺩﻳﺔ ﻋﻨﻬﺎ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﻀﻼﻝ‪ .‬ﻭﻣﻨﻬﺎ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺿﺤﻜﻨﺎ ﻭﻛﺎﻥ ﺍﻟﻀﺤﻚ ﻣﻨﺎ ﺳﻔﺎﻫﺔ ‪ ...‬ﻭﺣﻖ ﻟﺴﻜﺎﻥ ﺍﻟﺒﺴﻴﻄﺔ ﺃﻥ ﻳﺒﻜﻮﺍ‬
‫ﲢﻄﻤﻨﺎ ﺍﻷﻳﺎﻡ ﺣﱴ ﻛﺄﻧﻨﺎ ‪ ...‬ﺯﺟﺎﺝ ﻭﻟﻜﻦ ﻻ ﻳﻌﺎﺩ ﻟﻨﺎ ﺳﺒﻚ‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻛﻔﺮﻩ ﺗﺼﺮﳛﹰﺎ ﻗﻮﻟﻪ‪:‬‬
‫ﻋﻘﻮﻝ ﺗﺴﺘﺨﻒ ﻬﺑﺎ ﺳﻄﻮﺭ ‪ ...‬ﻳﺪﺭﻱ ﺍﻟﻔﱴ ﳌﻦ ﺍﻟﺜﺒﻮﺭ؟‬
‫ﻛﺘﺎﺏ ﳏﻤﺪ ﻭﻛﺘﺎﺏ ﻣﻮﺳﻰ ‪ ...‬ﻭﺇﳒﻴﻞ ﺍﺑﻦ ﻣﺮﱘ ﻭﺍﻟﺰﺑﻮﺭ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ ﻣﻔﺮﻕ ﺍﻹﻟﻔﲔ ‪ ...‬ﻓﺎﺣﻜﻢ ﺇﳍﻲ ﺑﲔ ﺫﺍﻙ ﻭﺑﻴﲏ‬

‫ﺃﻬﻧﻴﺖ ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ ﺗﻌﻤﺪﹰﺍ ‪ ...‬ﻭﺑﻌﺜﺖ ﺃﻧﺖ ﻟﻘﺘﻠﻬﺎ ﻣﻠﻜﲔ؟‬

‫ﻭﺯﻋﻤﺖ ﺃﻥ ﳍﺎ ﻣﻌﺎﺩﹰﺍ ﺛﺎﻧﻴﹰﺎ ‪ ...‬ﻣﺎ ﻛﺎﻥ ﺃﻏﻨﺎﻫﺎ ﻋﻦ ﺍﳊﺎﻟﲔ!!‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻻ ﳛﻈﻰ ﺑﺮﺯﻗﻚ ﻋﺎﻗﻞ ‪ ...‬ﻭﺗﺮﺯﻕ ﳎﻨﻮﻧﹰﺎ ﻭﺗﺮﺯﻕ ﺃﲪﻘﺎ‬
 ‫ﻓﻼ ﺫﻧﺐ ﻳﺎ ﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺍﻣﺮﺉ ‪ ...‬ﺭﺃﻯ ﻣﻨﻚ ﻣﺎ ﻻ ﻳﺸﺘﻬﻲ ﻓﺘﺰﻧﺪﻗﺎ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻗﻮﻟﻪ‪:‬‬
‫ﰲ ﻛﻞ ﺃﻣﺮﻙ ﺗﻘﻠﻴﺪ ﺗﺪﻳﻦ ﺑﻪ ‪ ...‬ﺣﱴ ﻣﻘﺎﻟﻚ ﺭﰊ ﻭﺍﺣﺪ ﺃﺣﺪ‬
‫ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﺑﻔﻜﺮ ﰲ ﺑﺪﺍﺋﻌﻪ ‪ ...‬ﻓﺈﻥ ﺗﻔﻜﺮ ﻓﻴﻪ ﻣﻌﺸﺮ ﳊﺪﻭﺍ‬
‫ﻟﻮﻻ ﺍﻟﺘﻨﺎﻓﺲ ﰲ ﺍﻟﺪﻧﻴﺎ ﳌﺎ ﻭﺿﻌﺖ ‪ ...‬ﻛﺘﺐ ﺍﻟﺘﻨﺎﻇﺮ ﻻ ﺍﳌﻐﲏ ﻭﻻ ﺍﻟﻌﻤﺪ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻗﻮﻟﻪ‪:‬‬
‫ﻗﻠﺘﻢ ﻟﻨﺎ ﺧﺎﻟﻖ ﻗﺪﱘ ‪ ...‬ﺻﺪﻗﺘﻢ ﻫﻜﺬﺍ ﻧﻘﻮﻝ‬
‫ﺯﻋﻤﺘﻤﻮﻩ ﺑﻼ ﺯﻣﺎﻥ ‪ ...‬ﻭﻻ ﻣﻜﺎﻥ ﺃﻻ ﻓﻘﻮﻟﻮﺍ‬
‫ﻫﺬﺍ ﻛﻼﻡ ﻟﻪ ﺧﺒﺊ ‪ ...‬ﻣﻌﻨﺎﻩ ﻟﻴﺴﺖ ﻟﻨﺎ ﻋﻘﻮﻝ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻗﻮﻟﻪ‪:‬‬
‫ﺩﻳﻦ ﻭﻛﻔﺮ ﻭﺃﻧﺒﺎﺀ ﺗﻘﺎﻝ ﻭﻗﺮ ‪ ...‬ﻗﺎﻥ ﻳﻨﺺ ﻭﺗﻮﺭﺍﺓ ﻭﺇﳒﻴﻞ‬
‫ﰲ ﻛﻞ ﺟﻴﻞ ﺃﺑﺎﻃﻴﻞ ﻣﻠﻔﻘﺔ ‪ ...‬ﻓﻬﻞ ﺗﻔﺮﺩ ﻳﻮﻣﹰﺎ ﺑﺎﳍﺪﻯ ﺟﻴﻞ؟‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﳊﻤﺪ ﷲ ﻗﺪ ﺃﺻﺒﺤﺖ ﰲ ﳉﺞ ‪ ...‬ﻣﻜﺎﺑﺪﹰﺍ ﻣﻦ ﳘﻮﻡ ﺍﻟﺪﻫﺮ ﻗﺎﻣﻮﺳﹰﺎ‬
‫ﻗﺎﻟﺖ ﻣﻌﺎﺷﺮ ﱂ ﻳﺒﻌﺚ ﺇﻻﻫﻜﻢ ‪ ...‬ﺇﱃ ﺍﻟﱪﻳﺔ ﻋﻴﺴﺎﻫﺎ ﻭﻻ ﻣﻮﺳﺎ‬
‫ﻭﺇﳕﺎ ﺟﻌﻠﻮﺍ ﺍﻟﺮﲪﻦ ﻣﺄﻛﻠﺔ ‪ ...‬ﻭﺻﲑﻭﺍ ﺩﻳﻨﻬﻢ ﻟﻠﻤﻠﻚ ﻧﺎﻣﻮﺳﺎ‬
‫ﻭﻟﻮ ﻗﺪﺭﺕ ﻟﻌﺎﺗﺒﺖ ﺍﻟﺬﻳﻦ ﺑﻐﻮﺍ ‪ ...‬ﺣﱴ ﻳﻌﻮﺩ ﺣﻠﻴﻒ ﺍﻟﻐﻲ ﻣﻐﻤﻮﺳﺎ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻻ ﲢﺴﺐ ﻣﻘﺎﻝ ﺍﻟﺮﺳﻞ ﺣﻘﹰﺎ ‪ ...‬ﻭﻟﻜﻦ ﻗﻮﻝ ﺯﻭﺭ ﺳﻄﺮﻭﻩ‬
‫ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﰲ ﻋﻴﺶ ﺭﻏﻲ ‪ ...‬ﻓﺠﺎﺀﻭﺍ ﺑﺎﶈﺎﻝ ﻓﻜﺪﺭﻭﻩ‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻧﻘﻠﺖ ﻫﺬﺍ ﻛﻠﻪ ﻣﻦ ﺗﺎﺭﻳﺦ ﻏﺮﺱ ﺍﻟﻨﻌﻤﺔ ﳏﻤﺪ ﺑﻦ ﻫﻼﻝ‪ ،‬ﺑﻦ ﺍﶈﺴﻦ ﺍﻟﺼﺎﺑﺊ‪ ،‬ﻭﲪﺪﺕ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻰ ﻣﺎ ﺃﳍﻢ ﻣﻦ ﺻﺤﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺻﻼﺡ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﺍﺳﺘﻌﺬﺕ ﺑﻪ ﻣﻦ ﺍﺳﺘﻴﻼﺀ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺍﻟﻌﻘﻮﻝ‪.‬‬
‫ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﻓﻠﻚ ﺍﳌﻌﺎﱐ‪ ،‬ﺃﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳉﻬﺎﻝ ﻳﻌﺪ ﺍﳌﻮﺕ ﻇﻠﻤﹰﺎ ﻣﻦ ﺍﻟﺒﺎﺭﻱ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻳﺴﺘﻘﺒﺤﻪ‪ ،‬ﲟﺎ ﻓﻴﻪ‬
‫ﻣﻦ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺮﺍﺣﺔ ﻭﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﻌﺮﻱ ﻣﻊ ﲢﺬﻟﻘﻪ ﻭﺩﻋﻮﺍﻩ‬
‫ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﻌﺮﻳﻀﺔ‪ ،‬ﻭﺷﻬﺮﺓ ﻧﻔﺴﻪ ﺑﺎﳊﻜﻤﺔ‪ ،‬ﻭﻣﻈﺎﻫﺮﺗﻪ‪:‬‬
‫ﻭﻬﻧﻴﺖ ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ ﺗﻌﻤﺪﹰﺍ ‪ ...‬ﻭﺑﻌﺜﺖ ﺃﻧﺖ ﻟﻘﺘﻠﻬﺎ ﻣﻠﻜﲔ‬
‫ﻭﺯﻋﻤﺖ ﺃﻥ ﻟﻨﺎ ﻣﻌﺎﺩﹰﺍ ﺛﺎﻧﻴﹰﺎ ‪ ...‬ﻣﺎ ﻛﺎﻥ ﺃﻏﻨﺎﻫﺎ ﻋﻦ ﺍﳊﺎﻟﲔ!!‬
‫ﻭﻫﺬﺍ ﻛﻼﻡ ﳎﻨﻮﻥ ﻣﻌﺘﻮﻩ‪ ،‬ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻘﺘﻞ ﻛﺎﳌﻮﺕ ﻭﺍﳌﻮﺕ ﻛﺎﻟﻘﺘﻞ‪ ،‬ﻓﻠﻴﺖ ﻫﺬﺍ ﺍﳉﺎﻫﻞ ﳌﺎ ﺣﺮﻡ ﺍﻟﺸﺮﻉ ﻭﺑﺮﺩﻩ‪،‬‬
‫ﻭﺍﳊﻖ ﻭﺣﻼﻭﺗﻪ‪ ،‬ﻭﺍﳍﺪﻯ ﻭﻧﻮﺭﻩ‪ ،‬ﻭﺍﻟﻴﻘﲔ ﻭﺭﺍﺣﺘﻪ‪ ،‬ﱂ ﻳﺪﻉ ﻣﺎ ﻫﻮ ﺑﺮﺉ ﻣﻨﻪ‪ ،‬ﺑﻌﻴﺪ ﻋﻨﻪ‪ ،‬ﻭﱂ ﻳﻘﻞ‪:‬‬
‫ﻏﺪﻭﺕ ﻣﺮﻳﺾ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﺃﻱ ﻓﺎﻟﻘﲏ ‪ ...‬ﻟﺘﻌﻠﻢ ﺃﻧﺒﺎﺀ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺼﺤﺎﺋﺢ‬
‫ﺣﱴ ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻪ ﺃﺑﺎ ﻧﺼﺮ ﺑﻦ ﺃﰊ ﻋﻤﺮﺍﻥ‪ ،‬ﺩﺍﻋﻲ ﺍﻟﺪﻋﺎﺓ ﲟﺼﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻧﺎ ﺫﻟﻚ ﺍﳌﺮﻳﺾ ﺭﺃﻳﹰﺎ ﻭﻋﻘﻼﹰ‪ ،‬ﻭﻗﺪ‬
 ‫ﺃﺗﻴﺘﻚ ﻣﺴﺘﺸﻔﻴﹰﺎ ﻓﺎﺷﻔﲏ‪ ،‬ﻭﺟﺮﺕ ﺑﻴﻨﻬﻤﺎ ﻣﻜﺎﺗﺒﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﺃﻣﺮ ﰲ ﺁﺧﺮﻫﺎ ﺑﺈﺣﻀﺎﺭﻩ ﺣﻠﺐ‪ ،‬ﻭﻭﻋﺪﻩ ﻋﻠﻰ‬
‫ﺍﻹﺳﻼﻡ ﺧﲑﹰﺍ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻢ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺃﻧﻪ ﳛﻤﻞ ﻟﻠﻘﺘﻞ ﺃﻭ ﺍﻹﺳﻼﻡ‪ ،‬ﺳﻢ ﻧﻔﺴﻪ ﻭﻣﺎﺕ‪ ،‬ﻭﻟﻴﺘﻪ ﳌﺎ‬
‫ﺍﺩﻋﻰ ﺍﻟﻌﻘﻞ ﺧﺮﺱ‪ ،‬ﻭﱂ ﻳﻘﻞ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺮﻫﺎﺕ ﺍﻟﱵ ﳜﻠﺪ ﺇﻟﻴﻬﺎ ﻣﻦ ﻻ ﺣﺎﺟﺔ ﷲ ﺗﻌﺎﱃ ﻓﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﳌﺎ ﻭﻗﻔﺖ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﺍﺷﺘﻬﻴﺖ ﺃﻥ ﺃﻗﻒ ﻋﻠﻰ ﺻﻮﺭﺓ ﻣﺎ ﺩﺍﺭ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻭﺟﻬﻪ‪ ،‬ﺣﱴ‬
‫ﻇﻔﺮﺕ ﲟﺠﻠﺪ ﻟﻄﻴﻒ‪ ،‬ﻭﻓﻴﻪ ﻋﺪﺓ ﺭﺳﺎﺋﻞ ﻣﻦ ﺃﰊ ﻧﺼﺮ‪ ،‬ﻫﺒﺔ ﺍﷲ ﺍﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺑﻦ ﺃﰊ ﻋﻤﺮﺍﻥ‪ ،‬ﺇﱃ ﺍﳌﻌﺮﻱ ﰲ ﻫﺬﺍ‬
‫ﺍﳌﻌﲎ‪ ،‬ﺍﻧﻘﻄﻊ ﺍﳋﻄﺎﺏ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺍﳌﺴﺎﻛﺘﺔ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺍﳍﺒﺎﺭﻳﺔ‪ ،‬ﻣﻦ ﺳﻢ‬
‫ﺍﳌﻌﺮﻱ ﻧﻔﺴﻪ‪ .‬ﻭﻧﻘﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﻳﻄﻮﻝ‪ ،‬ﻓﻠﺨﺼﺖ ﻣﻨﻬﺎ ﺍﻟﻐﺮﺽ‪ ،‬ﺩﻭﻥ ﺗﻔﺎﺻﺢ ﺍﳌﻌﺮﻱ ﻭﺗﺸﺪﻗﻪ‪.‬‬
‫ﻛﺘﺐ ﺍﺑﻦ ﺃﰊ ﻋﻤﺮﺍﻥ ﺇﻟﻴﻪ‪:‬‬

‫ﺍﻟﺸﻴﺦ ‪ -‬ﺃﺣﺴﻦ ﺍﷲ ﺗﻮﻓﻴﻘﻪ ‪ -‬ﺍﻟﻨﺎﻃﻖ ﺑﻠﺴﺎﻥ ﺍﻟﻔﻀﻞ ﻭﺍﻷﺩﺏ‪ ،‬ﺍﻟﺬﻱ ﺗﺮﻙ ﻣﻦ ﻋﺪﺍﻩ ﺻﺎﻣﺘﺎﹰ‪ ،‬ﻣﺸﻬﻮﺩ ﻟﻪ ﻬﺑﺬﻩ‬
‫ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻣﻦ ﻛﻞ ﻣﻦ ﻫﻮ ﻓﻮﻕ ﺍﻟﺒﺴﻴﻄﺔ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻷﺩﺏ ﺍﻟﺬﻱ ﻫﻮ ﺟﺎﻟﻴﻨﻮﺱ ﻃﺒﻪ‪ ،‬ﻭﻋﻨﺪﻩ ﻣﻔﺎﺗﺢ ﻏﻴﺒﻪ‪ ،‬ﻟﻴﺲ ﳑﺎ‬
‫ﻳﻔﻴﺪﻩ ﻛﺒﲑ ﻓﺎﺋﺪﺓ‪ ،‬ﰲ ﻣﻌﺎﺷﻪ ﺃﻭ ﻣﻌﺎﺩﻩ‪ ،‬ﺳﻮﻯ ﺍﻟﺬﻛﺮ ﺍﻟﺴﺎﺋﺮ ﺑﻪ ﺍﻟﺮﻛﺒﺎﻥ‪ ،‬ﳑﺎ ﻫﻮ ﺇﺫﺍ ﺗﺴﺎﻣﻊ ﺍﳌﺬﻛﻮﺭ ﺑﻪ‪ ،‬ﻋﻠﻢ‬
‫ﺃﻧﻪ ﻟﻪ ﲟﻜﺎﻧﺔ ﺍﳉﻤﺎﻝ ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﻣﺎﺩﺍﻡ ﺣﻴﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﺭﻣﺖ ﺑﻪ ﻳﺪ ﺍﳌﻨﻮﻥ ﻣﻦ ﻇﻬﺮ ﺍﻷﺭﺽ ﺇﱃ ﺑﻄﻨﻬﺎ‪ ،‬ﻓﻼ ﲝﺴﻦ ﺫﻛﺮﻩ‬
‫ﻼ ﻣﻨﻪ‪ - ،‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﻣﻊ ﻭﻓﻮﺭ ﻋﻘﻠﻪ‪ ،‬ﺃﻥ‬ ‫ﻳﻨﺘﻔﻊ‪ ،‬ﻭﻻ ﺑﻘﺒﻴﺤﻪ ﻳﺴﺘﻀﺮ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺼﻮﺭﺓ ﻫﺬﻩ‪ ،‬ﻛﺎﻥ ﻣﺴﺘﺤﻴ ﹰ‬
‫ﺟﻌﻞ ﻣﻮﺍﺩﻩ ﻛﻠﻬﺎ ﻣﻨﺼﺒﺔ ﺇﱃ ﺇﺣﻜﺎﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺘﻘﻌﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﺳﺘﻴﻔﺎﺀ ﺃﻗﺴﺎﻡ ﺃﻟﻔﺎﻇﻬﺎ ﻭﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﻭﻓﺮ‬
‫ﻋﻤﺮﻩ ﻋﻠﻰ ﻣﺎ ﻻ ﻧﺘﻴﺠﺔ ﻟﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﺮﻙ ﻧﻔﺴﻪ ﺍﳌﺘﻮﻗﺪﺓ‪ ،‬ﻧﺎﺭ ﺫﻛﺎﺋﻬﺎ ﺧﻠﻮﹰﺍ ﻣﻦ ﺍﻟﻨﻈﺮ ﰲ ﺷﺄﻥ ﻣﻌﺎﺩﻩ‪ ،‬ﻭﺃﻥ ﳜﺘﺎﺭ‬
‫ﻣﻦ ﻋﻤﻠﻪ ﻣﺎ ﻻ ﻳﻨﻔﻊ‪ ،‬ﻓﻴﻤﻜﺚ ﺇﺫﺍ ﺫﻫﺐ ﺍﻟﺰﺑﺪ ﺟﻔﺎﺀ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ‪ -‬ﺣﺮﺳﻪ ﺍﷲ ‪ -‬ﲟﻘﺘﻀﻰ ﻫﺬﺍ ﺍﳊﻜﻢ‪،‬‬
‫ﻣﺮﺗﻮ ﻣﻦ ﻋﺬﺏ ﻣﺸﺮﺏ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇﳕﺎ ﻟﻴﺲ ﻳﺒﻮﺡ ﺑﻪ‪ ،‬ﻟﻀﺮﺏ ﻣﻦ ﺿﺮﻭﺏ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻛﻮﻧﻪ‬
‫ﻧﺎﻇﺮﹰﺍ ﳌﻌﺎﺩﻩ‪ ،‬ﺳﻠﻮﻛﻪ ﺳﺒﻴﻞ ﺍﻟﻌﻴﺶ ﻭﺍﻟﺘﺰﻫﺪ‪ ،‬ﻭﻋﺪﻭﻟﻪ ﻋﻦ ﺍﳌﻼﺫ‪ ،‬ﻣﻦ ﺍﳌﺄﻛﻮﻝ ﻭﺍﳌﺸﺮﻭﺏ ﻭﺍﳌﻠﺒﻮﺱ‪ ،‬ﻭﺗﻌﻔﻔﻪ‬
‫ﻋﻦ ﺃﻥ ﻳﻌﻞ ﺟﻮﻓﻪ ﻟﻠﺤﻴﻮﺍﻥ ﻣﺪﻓﻨﺎﹰ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺬﻭﻕ ﻣﻦ ﺩﺭﻫﺎ ﻟﺒﻨﺎﹰ‪ ،‬ﺃﻭ ﻳﺴﺘﻄﻌﻢ ﻣﻦ ﺍﺳﺘﺒﺪﺕ ﻋﻠﻴﻪ ﰲ ﺣﺮﺛﻪ‬
‫ﻭﺇﻧﺸﺎﺋﻪ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﻣﻦ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﺇﺫﺍ ﺁﳌﻬﺎ ﺟﻮﺯﻱ ﺑﺄﳌﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻏﺎﻳﺔ ﰲ ﺍﻟﺰﻫﺪ‪.‬‬
‫ﻭﳌﺎ ﺭﺃﻳﺖ ﺫﻟﻚ‪ ،‬ﻭﲰﻌﺖ ﺩﺍﻋﻴﺔ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻳﻌﺰﻯ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﻏﺪﻭﺕ ﻣﺮﻳﺾ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻞ ﻓﺎﻟﻘﲏ ‪ ...‬ﻟﺘﻌﻠﻢ ﺃﻧﺒﺎﺀ ﺍﻷﻣﻮﺭ ﺍﻟﺼﺤﺎﺋﺢ‬
‫ﺷﺪﺩﺕ ﺇﻟﻴﻪ ﺭﺍﺣﻠﺔ ﺍﻟﻌﻠﻴﻞ ﰲ ﺩﻳﻨﻪ ﻭﻋﻘﻠﻪ‪ ،‬ﺇﱃ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﻨﺒﺌﲏ ﺃﻧﺒﺎﺀ ﺍﻷﻣﻮﺭ ﺍﻟﺼﺤﺎﺋﺢ‪ ،‬ﻭﺃﻧﺎ ﺃﻭﻝ ﻣﻠﺐ‬
‫ﻟﺪﻋﻮﺗﻪ‪ ،‬ﻣﻌﺘﺮﻑ ﲞﱪﺗﻪ‪ ،‬ﻭﻫﻮ ﺣﻘﻴﻖ ﺃﻻ ﻳﻮﻃﺌﲏ ﺍﻟﻌﺸﻮﺍﺀ ﻓﻴﺴﻠﻚ ﰊ ﰲ ﺍﺠﻤﻟﺎﻫﻞ‪ ،‬ﻭﻻ ﻳﻌﺘﻤﺪ ﻓﻴﻤﺎ ﻳﻮﺭﺩﻩ ﺗﻠﺒﻴﺲ‬
‫ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ‪.‬‬
‫ﻭﺃﻭﻝ ﺳﺆﺍﱄ ﻋﻦ ﺃﻣﺮ ﺧﻔﻴﻒ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻨﺸﻘﺖ ﻧﺴﻴﻢ ﺍﻟﺼﺒﺎ‪ ،‬ﺳﻘﺖ ﺍﻟﺴﺆﺍﻝ ﺇﱃ ﺍﳌﻬﻢ‪ :‬ﺃﺳﺄﻟﻪ ﻋﻦ ﺍﻟﻌﻠﺔ ﰲ ﲢﺮﳝﻪ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻠﱭ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﺼﺪﺭ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﻣﻨﺎﻓﻊ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﺃﻟﻴﺲ ﺍﻟﻨﺒﺎﺕ ﻣﻮﺿﻮﻋﹰﺎ‬
‫ﻟﻠﺤﻴﻮﺍﻥ ﳝﺘﺎﺭ ﻣﻨﻪ؟ ﻭﺑﻮﺟﻮﺩﻩ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﺑﻘﻮﺓ ﰲ ﺍﳊﻴﻮﺍﻥ ﺣﺴﺎﺳﺔ ﺍﺳﺘﻮﱃ ﻋﻠﻰ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻨﺒﺎﺕ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ‬
‫ﻼ ﻻ ﻣﻌﲎ ﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﺴﺘﻮﻟﻴﺔ ﻋﻠﻰ‬
‫ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻟﻜﺎﻥ ﻣﻮﺿﻮﻉ ﺍﻟﻨﺒﺎﺕ ﺑﺎﻃ ﹰ‬
‫ﺍﳊﻴﻮﺍﻥ‪ ،‬ﺍﺳﺘﻴﻼﺀ ﺍﳊﻴﻮﺍﻥ ﻋﻠﻰ ﺍﻟﻨﺒﺎﺕ‪ ،‬ﻟﺮﺟﺤﺎﻬﻧﺎ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻄﻖ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻓﻬﻲ ﻣﺴﺨﺮﺓ ﻟﻪ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻣﻦ‬
 ‫ﺍﻟﺘﺴﺨﲑ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ‪ ،‬ﻟﻜﺎﻥ ﻣﻮﺿﻮﻉ ﺍﳊﻴﻮﺍﻥ ﺑﺎﻃﻼﹰ‪ ،‬ﻓﺘﺠﺎﰱ ﺍﻟﺸﻴﺦ ‪ -‬ﻭﻓﻘﻪ ﺍﷲ ‪ -‬ﻋﻦ ﺍﻻﻧﺘﻔﺎﻉ ﲟﺎ ﻫﻮ‬
‫ﻣﻮﺿﻮﻉ ﻟﻪ‪ ،‬ﳐﻠﻮﻕ ﻷﺟﻠﻪ‪ ،‬ﺇﺑﻄﺎﻝ ﻟﺘﺮﻛﻴﺐ ﺍﳋﻠﻘﺔ‪ ،‬ﰒ ﺍﻣﺘﻨﺎﻋﻪ ﻋﻦ ﺃﻛﻞ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻟﻴﺲ ﳜﻠﻮ ﺍﻟﻘﺼﺪ ﺑﻪ ﻣﻦ ﺃﺣﺪ‬
‫ﺃﻣﺮﻳﻦ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﺇﻣﺎ ﺃﻧﻪ ﺗﺄﺧﺬﻩ ﺭﺃﻓﺔ ﻬﺑﺎ‪ ،‬ﻓﻼ ﻳﺮﻯ ﺗﻨﺎﻭﳍﺎ ﺑﺎﳌﻜﺮﻭﻩ‪ ،‬ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺃﻑ ﻬﺑﺎ ﻣﻦ ﺧﺎﻟﻘﻬﺎ‪،‬‬
‫ﻓﺈﺫﺍ ﺍﺩﻋﻰ ﺃﻥ ﲢﻠﻴﻠﻬﺎ ﻭﲢﺮﳝﻬﺎ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﻣﻦ ﺑﻌﺾ ﺍﻟﺒﺸﺮ‪ ،‬ﻳﻌﲏ ﺑﻪ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﺃﻥ ﺍﷲ ﱂ ﻳﺒﺢ ﺇﺭﺍﻗﺔ ﺩﻡ‬
‫ﺣﻴﻮﺍﻥ ﻭﺃﻛﻠﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺑﻄﻼﻥ ﻗﻮﻟﻪ‪ ،‬ﻭﻗﻮﻉ ﺍﳌﺸﺎﻫﺪﺓ ﳉﻨﺲ ﺍﻟﺴﺒﺎﻉ ﻭﺟﻮﺍﺭﺡ ﺍﻟﻄﲑ‪ ،‬ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺻﻴﻐﺔ ﻻ ﺗﺼﻠﺢ ﺇﻻ ﻟﻨﺘﺶ ﺍﻟﻠﺤﻮﻡ ﻭﻓﺴﺨﻬﺎ‪ ،‬ﻭﲤﺰﻳﻖ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺃﻛﻠﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﻜﻞ‬
‫ﻗﺎﺋﻢ ﺍﻟﻌﲔ ﰲ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻛﺎﻥ ﺟﻨﺲ ﺍﻟﺒﺸﺮ ﻭﺳﻴﻊ ﺍﻟﻌﺬﺭ ﰲ ﺃﻛﻞ ﺍﻟﻠﺤﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﻞ ﳍﻢ ﺫﻟﻚ ﳏﻘﹰﺎ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻳﺮﻯ ﺳﻔﻚ ﺩﻣﺎﺀ ﺍﳊﻴﻮﺍﻥ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺃﻭﺿﺎﻉ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺫﻟﻚ ﺍﻋﺘﺮﺍﺽ ﻣﻨﻪ ﻋﻠﻰ ﺧﺎﻟﻘﻪ ﺍﻟﺬﻱ‬
‫ﺃﻭﺟﺪﻩ‪ .‬ﻭﺇﺫﺍ ﺃﻧﻌﻢ ﺍﻟﺸﻴﺦ ﻭﺳﺎﻕ ﺇﱃ ﺣﺠﺔ ﺃﻋﺘﻤﺪﻫﺎ‪ ،‬ﺭﺟﻮﺕ ﻛﺸﻒ ﺍﳌﺮﺽ ﺍﻟﺬﻱ ﻭﻗﻊ ﺍﻋﺘﺮﺍﰲ ﺑﻪ‪.‬‬
‫ﺍﳉﻮﺍﺏ ﻣﻦ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﺇﻟﻴﻪ ﻗﺎﻝ ﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻌﺎﺟﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ :‬ﺃﻭﻝ ﻣﺎ ﺃﺑﺪﺃ ﺑﻪ‪،‬‬
‫ﺃﱐ ﺃﻋﺪ ﺳﻴﺪﻧﺎ ﺍﻟﺮﺋﻴﺲ ﺍﻷﺟﻞ‪ ،‬ﺍﳌﺆﻳﺪ ﰲ ﺍﻟﺪﻳﻦ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻩ ‪ -‬ﳑﻦ ﻭﺭﺙ ﺣﻜﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﻋﺪ ﻧﻔﺴﻲ‬
‫ﺍﳋﺎﻃﺌﺔ ﻣﻦ ﺍﻷﻏﺒﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﺑﻜﺘﺎﺑﻪ ﺇﱄ ﻣﺘﻮﺍﺿﻊ‪ ،‬ﻭﻣﻦ ﺃﻧﺎ؟ ﺣﱴ ﻳﻜﺘﺐ ﻣﺜﻠﻪ ﺇﱃ ﻣﺜﻠﻲ‪ ،‬ﻣﺜﻠﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻣﺜﻞ ﺍﻟﺜﺮﻳﺎ‬
‫ﻛﺘﺐ ﺇﱃ ﺍﻟﺜﺮﻯ ﻭﻗﺪ ﻋﻠﻢ ﺍﷲ ﺃﻥ ﲰﻌﻲ ﺛﻘﻴﻞ‪ ،‬ﻭﺑﺼﺮﻱ ﻋﻦ ﺍﻹﺑﺼﺎﺭ ﻧﻘﻴﻞ‪ ،‬ﻗﻀﻲ ﻋﻠﻲ ﻭﺃﻧﺎ ﺍﺑﻦ ﺃﺭﺑﻊ‪ ،‬ﻻ ﺃﻓﺮﻕ‬
‫ﺑﲔ ﺍﻟﻨﺎﺯﻝ ﻭﺍﻟﻄﺎﻟﻊ‪ ،‬ﰒ ﺗﻮﺍﻟﺖ ﳏﲏ‪ ،‬ﻓﺄﺷﺒﻪ ﺷﺨﺼﻲ ﺍﻟﻌﻮﺩ ﺍﳌﻨﺤﲏ‪ ،‬ﻭﻣﻨﻴﺖ ﰲ ﺁﺧﺮ ﻋﻤﺮﻱ ﺑﺎﻹﻗﻌﺎﺩ‪ ،‬ﻭﻋﺪﺍﱐ‬
‫ﻋﻦ ﺍﻟﻨﻬﻀﺔ ﻋﺎﺩ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﻩ ﺳﻴﺪﻧﺎ ﺍﻟﺮﺋﻴﺲ ﺍﻷﺟﻞ‪ ،‬ﺍﳌﺆﻳﺪ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺎﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻌﺎﺟﺰ‪ ،‬ﻳﺬﻛﺮ ﻟﻪ ﳑﺎ‬
‫ﻋﺎﻳﺎﻩ ﻃﺮﻓﺎﹰ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ‪ -‬ﺟﻠﺖ ﻋﻈﻤﺘﻪ ‪ ، -‬ﺣﻜﻢ ﻋﻠﻲ ﺑﺎﻹﺯﻫﺎﺩ‪ ،‬ﻓﻄﻔﻘﺖ ﻣﻦ ﺍﻟﻌﺪﻡ ﰲ ﺟﻬﺎﺩ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻝ‬
‫ﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻌﺎﺟﺰ‪:‬‬

‫" ﻏﺪﻭﺕ ﻣﺮﻳﺾ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺪﻳﻦ ﻓﺎﻟﻘﲏ " ﻓﺈﳕﺎ ﺧﺎﻃﺐ ﺑﻪ ﻣﻦ ﻫﻮ ﰲ ﻏﻤﺮﺓ ﺍﳉﻬﻞ‪ ،‬ﻻ ﻣﻦ ﻫﻮ ﻟﻠﺮﻳﺎﺳﺔ ﻋﻠﻢ‬
‫ﻭﺃﺻﻞ‪ ،‬ﻭﻗﺪ ﻋﻠﻢ ﺃﻥ ﺍﳊﻴﻮﺍﻥ ﻛﻠﻪ ﺣﺴﺎﺱ ﻳﻘﻊ ﺑﻪ ﺍﻷﱂ‪ ،‬ﻭﻗﺪ ﲰﻊ ﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻟﻘﺪﻣﺎﺀ‪.‬‬
‫ﻼ ﻣﻦ ﺍﻟﺒﺸﺮ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺑﻨﻴﻨﺎ ﺍﻟﻘﻀﻴﺔ ﺍﻟﺒﺘﻴﺔ ﺍﳌﺮﻛﺒﺔ ﻣﻦ ﺍﳌﺴﻨﺪ ﻭﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ‪ ،‬ﻭﳍﺎ‬
‫ﻭﺃﻭﻝ ﻣﺎ ﻳﺒﺪﺃ ﺑﻪ‪ ،‬ﻟﻮ ﺃﻥ ﻗﺎﺋ ﹰ‬
‫ﻭﺍﺳﻄﺘﺎﻥ‪ ،‬ﺇﺣﺪﺍﳘﺎ ﻧﺎﻓﻴﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﺍﷲ ﻻ ﻳﻔﻌﻞ ﺇﻻ ﺍﳋﲑ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻛﺎﺫﺑﺔ ﺃﻡ ﺻﺎﺩﻗﺔ؟‬
‫ﻓﺈﻥ ﻗﻴﻞ ﺻﺎﺩﻗﺔ‪ ،‬ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﺍﻟﺸﺮﻭﺭ ﻏﺎﻟﺒﺔ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﺫﻟﻚ ﺃﻣﺮ ﺧﻔﻲ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻣﻦ ﻳﻨﺴﺐ ﺇﱃ ﺍﻟﺪﻳﻦ ﻳﺮﻏﺐ ﰲ‬
‫ﻫﺠﺮﺍﻥ ﺍﻟﻠﺤﻮﻡ‪ ،‬ﻷﻬﻧﺎ ﱂ ﻳﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺇﻻ ﺑﺈﻳﻼﻡ ﺣﻴﻮﺍﻥ‪ ،‬ﻳﻔﺮ ﻣﻨﻪ ﰲ ﻛﻞ ﺃﻭﺍﻥ‪ ،‬ﻭﺃﻥ ﺍﻟﻀﺎﺋﻨﺔ ﺗﻜﻮﻥ ﰲ ﳏﻞ ﺍﻟﻘﻮﻡ‬
‫ﻭﻫﻲ ﺣﺎﻣﻞ‪ ،‬ﻓﺈﺫﺍ ﻭﺿﻌﺖ ﻭﺑﻠﻎ ﻭﻟﺪﻫﺎ ﺷﻬﺮﹰﺍ ﺃﻭ ﳓﻮﻩ‪ ،‬ﺍﻋﺘﺒﻄﻮﻩ ﻓﺄﻛﻠﻮﻩ‪ ،‬ﻭﺭﻏﺒﻮﺍ ﰲ ﺍﻟﻠﱭ‪ ،‬ﻭﺑﺎﺗﺖ ﺃﻣﻪ ﺛﺎﻏﻴﺔ‪،‬‬
‫ﻟﻮ ﺗﻘﺪﺭ ﺳﻌﺖ ﻟﻪ ﺑﺎﻏﻴﺔ‪ ،‬ﻭﻗﺪ ﺗﺮﺩﺩ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻣﺎ ﻳﻠﺤﻖ ﺍﻟﻮﺣﺸﻴﺔ ﻣﻦ ﺍﻟﻮﺟﺪ‪ ،‬ﻭﺍﻟﻨﺎﻗﺔ ﺇﺫﺍ ﻓﻘﺪﺕ‬
‫ﺍﻟﻔﺼﻴﻞ‪ ،‬ﻓﻘﺎﻝ ﻗﺎﺋﻠﻬﻢ‪:‬‬
‫ﻓﻤﺎ ﻭﺟﺪﺕ ﻛﻮﺟﺪﻱ ﺃﻡ ﺳﻘﺐ ‪ ...‬ﺃﺿﻠﺘﻪ ﻓﺮﺟﻌﺖ ﺍﳊﻨﻴﻨﺎ‬
‫ﻭﻟﻠﺴﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﳋﲑ ﻻ ﻳﺮﻳﺪ ﺭﺑﻨﺎ ﺳﻮﺍﻩ‪ ،‬ﻓﺎﻟﺸﺮ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻋﻠﻢ ﺑﻪ‬
‫ﺃﻭ ﻻ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﻪ‪ ،‬ﻓﻼ ﳜﻠﻮ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﻳﺪﹰﺍ ﻟﻪ ﺃﻭ ﻻ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺮﻳﺪﹰﺍ ﻟﻪ‪ ،‬ﻓﻜﺄﻧﻪ‬
‫ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻘﺎﺋﻞ ﻳﻘﻮﻝ‪ :‬ﻗﻄﻊ ﺍﻷﻣﲑ ﻳﺪ ﺍﻟﺴﺎﺭﻕ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺒﺎﺷﺮ ﺫﻟﻚ ﺑﻨﻔﺴﻪ‪.‬‬
 ‫ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﻣﺮﻳﺪ‪ ،‬ﻓﻘﺪ ﺟﺎﺯ ﻋﻠﻴﻪ ﻣﺎ ﻻ ﳚﻮﺯ ﻋﻠﻰ ﺃﻣﲑ ﻣﺜﻠﻪ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺃﻧﻪ ﺇﺫﺍ ﻓﻌﻞ ﰲ ﻭﻻﻳﺘﻪ ﺷﻲﺀ ﻻ‬
‫ﻳﺮﺿﺎﻩ ﺃﻧﻜﺮﻩ‪ ،‬ﻭﺃﻣﺮ ﺑﺰﻭﺍﻟﻪ‪ ،‬ﻭﻫﺬﻩ ﻋﻘﺪﺓ‪ ،‬ﻗﺪ ﺍﺟﺘﻬﺪ ﺍﳌﺘﻜﻠﻤﻮﻥ ﰲ ﺣﻠﻬﺎ ﻓﺄﻋﻮﺯﻫﻢ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﺕ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺃﻥ ﺍﻟﺒﺎﺭﺉ ‪ -‬ﺟﻠﺖ ﻋﻈﻤﺘﻪ ‪ -‬ﺭﺅﻭﻑ ﺭﺣﻴﻢ‪ ،‬ﻭﻟﻮ ﺭﺃﻑ ﺑﺒﲏ ﺁﺩﻡ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺮﺃﻑ‬
‫ﺑﻐﲑﻫﻢ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﺍﻟﺬﻱ ﳚﺪ ﺍﻷﱂ ﺑﺄﺩﱏ ﺷﻲﺀ‪ ،‬ﻭﻗﺪ ﻋﻠﻢ ﺃﻥ ﺍﻟﻮﺣﻮﺵ ﺍﻟﺮﺍﺗﻌﺔ ﻳﺒﻜﺮ ﺇﻟﻴﻬﺎ ﺍﻟﻔﺎﺭﺱ‪،‬‬
‫ﻓﻴﻄﻌﻦ ﺍﻟﻌﲑ ﺃﻭ ﺍﻷﺗﺎﻥ‪ ،‬ﻭﻫﻦ ﻣﺎ ﺃﺳﺪﻳﻦ ﺇﻟﻴﻪ ﺫﻧﺒﺎﹰ‪ ،‬ﻭﻷﻱ ﺣﺎﻝ ﺍﺳﺘﻮﺟﺐ ﻣﻦ ﻳﻔﻌﻞ ﻬﺑﺎ ﻫﺬﺍ‪ " ،‬ﺍﻟﺮﻗﺔ " ؟ ﻭﻫﻲ ﱂ‬
‫ﺗﺸﺮﺏ ﻣﻦ ﺍﳌﺎﺀ ﺑﺬﻧﻮﺏ‪ ،‬ﻭﱂ ﲡﺰ ﻣﺎ ﺗﻜﺴﺐ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺍﳉﻴﺸﲔ ﺍﳌﻨﺘﺴﺐ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﱃ‬
‫ﺍﻟﺸﺮﻉ ﺍﳌﻨﻔﺮﺩ‪ ،‬ﻳﻠﺘﻘﻴﺎﻥ ﻭﻛﻼﳘﺎ ﰲ ﻣﺪﺩ‪ ،‬ﻭﻳﻘﺘﻞ ﺑﻴﻨﻬﻤﺎ ﺁﻻﻑ ﻋﺪﺩﺍﹰ‪ ،‬ﻓﻬﺬﺍ ﳏﺴﻮﺏ ﻣﻦ ﺃﻱ ﺍﻟﻮﺟﻬﲔ؟ ﻓﻠﻴﺲ‬
‫ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﻬﺑﲔ‪ .‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻌﺎﺟﺰ ﺍﺧﺘﻼﻑ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﺑﻠﻎ ﺛﻼﺛﲔ ﻋﺎﻣﺎﹰ‪ ،‬ﺳﺄﻝ ﺭﺑﻪ ﺇﻧﻌﺎﻣﺎﹰ‪ ،‬ﻓﺮﺯﻗﻪ‬
‫ﺻﻮﻡ ﺍﻟﺪﻫﺮ‪ ،‬ﻓﻠﻢ ﻳﻔﻄﺮ ﰲ ﺍﻟﺴﻨﺔ ﻭﻻ ﺍﻟﺸﻬﺮ‪ ،‬ﺇﻻ ﰲ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻭﺻﱪ ﻋﻠﻰ ﺗﻮﺍﱄ ﺍﳉﺪﻳﺪﻳﻦ‪ ،‬ﻭﻇﻦ ﺍﻗﺘﻨﺎﻋﻪ‬
‫ﺑﺎﻟﻨﺒﺎﺕ ﻳﺜﺒﺖ ﻟﻪ ﲨﻴﻞ ﺍﻟﻌﺎﻗﺒﺔ‪.‬‬
‫ﻭﻗﺪ ﻋﻠﻢ ﺳﻴﺪﻧﺎ ﺍﻟﺮﺋﻴﺲ ﺍﻷﺟﻞ‪ ،‬ﺍﳌﺆﻳﺪ ﰲ ﺍﻟﺪﻳﻦ ﻭﻻ ﺭﻳﺐ‪ ،‬ﺃﻧﻪ ﻗﺪ ﻧﻈﺮ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻭﻣﺎ ﺣﻜﻲ ﻋﻦ‬
‫ﺟﺎﻟﻴﻨﻮﺱ ﻭﻏﲑﻩ‪ ،‬ﻣﻦ ﺍﻋﺘﻘﺎﺩ ﻳﺪﻝ ﻋﻠﻰ ﺍﳊﲑﺓ‪ .‬ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺒﺎﺭﻱﺀ ﺭﺅﻭﻑ ﺭﺣﻴﻢ‪ ،‬ﻓﻠﻢ ﺳﻠﻂ ﺍﻷﺳﺪ ﻋﻠﻰ‬
‫ﺍﻓﺘﺮﺍﺱ ﻧﺴﻤﺔ ﺇﻧﺴﻴﺔ؟‪ ،‬ﻟﻴﺴﺖ ﺑﺎﳌﻔﺴﺪﺓ ﻭﻻ ﺍﻟﻘﺴﻴﺔ‪ ،‬ﻭﻛﻢ ﻣﺎﺕ ﺑﻠﺪﻍ ﺍﳊﻴﺎﺕ ﲨﺎﻋﺔ ﻣﺸﻬﻮﺭﺓ؟‪ ،‬ﻭﺳﻠﻂ ﻋﻠﻰ‬
‫ﺍﻟﻄﲑ ﺍﻟﺮﺍﺿﻴﺔ ﺑﻠﻘﻂ ﺍﳊﺒﺔ ﺍﻟﺒﺎﺯﻱ ﻭﺍﻟﺼﻘﺮ‪ ،‬ﻭﺇﻥ ﺍﻟﻘﻄﺎﺓ ﻟﺘﺪﻉ ﻓﺮﺍﺧﻬﺎ ﻇﻤﺎﺀ‪ ،‬ﻭﺗﺒﺘﻜﺮ ﻟﺘﺮﺩ ﻣﺎﺀ ﲢﻤﻠﻪ ﺇﻟﻴﻬﺎ ﰲ‬
‫ﺣﻮﺻﻠﺘﻬﺎ‪ ،‬ﻓﻴﺼﺎﺩﻓﻬﺎ ﺩﻭﻬﻧﻦ ﺃﺟﺪﻝ ﻓﻴﺄﻛﻠﻬﺎ‪ ،‬ﻓﻴﻬﻠﻚ ﻓﺮﺍﺧﻬﺎ ﻋﻄﺸﺎﹰ‪ ،‬ﻭﺫﻛﺮ ﺃﺷﻴﺎﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬
‫ﻭﺃﻋﻮﺫ ﺑﺎﷲ ﻭﺃﺗﱪﺃ ﻣﻦ ﻗﻮﻝ ﺍﻟﻜﺎﻓﺮ‪:‬‬
‫ﺃﳌﺖ ﺑﺎﻟﺘﺤﻴﺔ ﺃﻡ ﺑﻜﺮ ‪ ...‬ﻓﺤﻴﻮﺍ ﺃﻡ ﺑﻜﺮ ﺑﺎﻟﺴﻼﻡ‬
‫ﻭﻛﺎﺋﻦ ﺑﺎﻟﻄﻮﻯ ﻃﻮﻯ ﺑﺪﺭ ‪ ...‬ﻣﻦ ﺍﻟﺸﻴﺰﻱ ﻳﻜﻠﻞ ﺑﺎﻟﺴﻨﺎﻡ‬
‫ﺃﻻ ﻳﺎ ﺃﻡ ﺑﻜﺮ ﻻ ﺗﻜﺮﻯ ‪ ...‬ﻋﻠﻲ ﺍﻟﻜﺄﺱ ﺑﻌﺪ ﺃﺧﻲ ﻫﺸﺎﻡ‬
‫ﻭﺑﻌﺪ ﺃﺧﻲ ﺃﺑﻴﻪ ﻭﻛﺎﻥ ﻗﺮﻣﹰﺎ ‪ ...‬ﻣﻦ ﺍﻷﻗﺮﺍﻡ ﺷﺮﺍﺏ ﺍﳌﺪﺍﻡ‬
‫ﺃﻻ ﻣﻦ ﻣﺒﻠﻎ ﺍﻟﺮﲪﻦ ﻋﲏ ‪ ...‬ﺑﺄﱐ ﺗﺎﺭﻙ ﺷﻬﺮ ﺍﻟﺼﻴﺎﻡ‬
‫ﺇﺫﺍ ﻣﺎ ﺍﻟﺮﺃﺱ ﺯﺍﻳﻞ ﻣﻨﻜﺒﻴﻪ ‪ ...‬ﻓﻘﺪ ﺷﺒﻊ ﺍﻷﻧﻴﺲ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‬
‫ﺃﻳﻮﻋﺪﻧﺎ ﺍﺑﻦ ﻛﺒﺸﺔ ﺃﻥ ﺳﻨﺤﻴﺎ ‪ ...‬ﻭﻛﻴﻒ ﺣﻴﺎﺓ ﺃﺻﺪﺍﺀ ﻭﻫﺎﻡ؟؟‬
‫ﺃﻳﻨﺰﻝ ﺃﻥ ﻳﺮﺩ ﺍﳌﻮﺕ ﻋﲏ ‪ ...‬ﻭﳛﻴﻴﲏ ﺇﺫﺍ ﺑﻠﻴﺖ ﻋﻈﺎﻣﻲ؟؟‬
‫ﻭﻟﻌﻦ ﺍﷲ ﺍﻟﻘﺎﺋﻞ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪.‬‬
‫ﺃﺩﻬﻧﺎ ﻣﲏ ﺧﻠﻴﻠﻲ ‪ ...‬ﻋﻨﻪ ﻻ ﺩﻭﻥ ﺍﻹﺯﺍﺭ‬
‫ﻓﻠﻘﺪ ﺃﻳﻘﻨﺖ ﺃﱐ ﻏﲑ ﻣﺒﻌﻮﺙ ﻟﻨﺎﺭ‬
‫ﺳﺄﺭﻭﺽ ﺍﻟﻨﺎﺱ ﺣﱴ ‪ ...‬ﻳﺮﻛﺒﻮﺍ ﺩﻳﻦ ﺍﳊﻤﺎﺭ‬
‫ﻭﺃﺭﻯ ﻣﻦ ﻳﻄﻠﺐ ﺍﳉﻦ ‪ ...‬ﺓ ﻳﺴﻌﻰ ﰲ ﺧﺴﺎﺭ‬
‫ﻭﻭﻳﻞ ﻻﺑﻦ ﺭﻋﻴﺎﻥ ﺇﻥ ﻛﺎﻥ ﻗﺎﻝ‪:‬‬
‫ﻫﻲ ﺍﻷﻭﱃ ﻭﻗﺪ ﻧﻌﻤﻮﺍ ﺑﺄﺧﺮﻯ ‪ ...‬ﻭﺗﺴﻮﻳﻒ ﺍﻟﻈﻨﻮﻥ ﻣﻦ ﺍﻟﺴﻮﺍﻑ‬
 ‫ﻓﺈﻥ ﻳﻚ ﺑﻌﺾ ﻣﺎ ﻗﺎﻟﻮﻩ ﺣﻘﹰﺎ ‪ ...‬ﻓﺈﻥ ﺍﳌﺒﺘﻠﻴﻚ ﻫﻮ ﺍﳌﻌﺎﰱ‬
‫ﻭﳑﺎ ﺣﺜﲏ ﻋﻠﻰ ﺗﺮﻙ ﺃﻛﻞ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﺃﻥ ﺍﻟﺬﻱ ﱄ ﰲ ﺍﻟﺴﻨﺔ ﻧﻴﻒ ﻭﻋﺸﺮﻭﻥ ﺩﻳﻨﺎﺭﺍﹰ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﺬ ﺧﺎﺩﻣﻲ ﺑﻌﺾ ﻣﺎ‬
‫ﳚﺐ‪ ،‬ﺑﻘﻲ ﱄ ﻣﺎ ﻻ ﻳﻌﺠﺐ‪ ،‬ﻓﺎﻗﺘﺼﺮﺕ ﻋﻠﻰ ﻓﻮﻝ ﻭﺑﻠﺴﻦ ﻭﻣﺎ ﻻ ﻳﻌﺬﺏ ﻋﻠﻰ ﺍﻷﻟﺴﻦ‪ ،‬ﻓﺄﻣﺎ ﺍﻵﻥ‪ ،‬ﻓﺈﺫﺍ ﺻﺎﺭ ﺇﱃ‬
‫ﻣﻦ ﳜﺪﻣﲏ ﻛﺒﲑ‪ ،‬ﻓﻌﻨﺪﻱ ﻭﻋﻨﺪﻩ ﻫﲔ‪ ،‬ﻓﻤﺎ ﺣﻈﻲ ﺇﻻ ﺍﻟﻴﺴﲑ ﺍﳌﺘﻌﲔ‪ ،‬ﻭﻟﺴﺖ ﺃﺭﻳﺪ ﰲ ﺭﺯﻗﻲ ﺯﻳﺎﺩﺓ‪ ،‬ﻭﻻ ﺃﻭﺛﺮ‬
‫ﻟﺴﻘﻤﻲ ﻋﻴﺎﺩﺓ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﺍﳉﻮﺍﺏ ﻣﻦ ﺍﺑﻦ ﺃﰊ ﻋﻤﺮﺍﻥ ﺣﻮﺷﻲ ﺍﻟﺸﻴﺦ‪ - :‬ﺃﺩﺍﻡ ﺍﷲ ﺳﻼﻣﺘﻪ ‪ -‬ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﳑﻦ ﻗﻄﻒ ﰲ ﻣﺮﺽ ﺩﻳﻨﻪ‬
‫ﻭﻋﻘﻠﻪ ﺑﻌﻠﺘﻪ‪ ،‬ﻭﺃﺟﺎﺏ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻋﻲ ﻣﻨﻪ‪ ،‬ﺑﺎﻟﺒﻴﺖ ﺍﻟﺸﺎﺋﻊ ﻋﻨﻪ‪ ،‬ﻟﻴﻨﺎﻝ ﺷﻔﺎﺀ ﻋﻠﺘﻪ‪ ،‬ﺟﻮﺍﺑﹰﺎ ﻳﺰﻳﺪﻩ ﺇﱃ ﻏﻠﺘﻪ ﻏﻠﺔ‪،‬‬
‫ﺇﺫﹰﺍ ﻳﻜﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﺘﻨﱯ‪:‬‬
‫ﺃﻇﻤﺘﲏ ﺍﻟﺪﻧﻴﺎ ﻓﻠﻤﺎ ﺟﺌﺘﻬﺎ ‪ ...‬ﻣﺴﺘﺴﻘﻴﹰﺎ ﻣﻄﺮﺕ ﻋﻠﻲ ﻣﺼﺎﺋﺒﺎ‬
‫ﻛﺎﻥ ﺳﺆﺍﱄ ﻟﻪ ‪ -‬ﺣﺮﺳﻪ ﺍﷲ ‪ -‬ﰲ ﺷﻲﺀ ﳜﺘﺺ ﺑﻨﻔﺴﻪ‪ ،‬ﰲ ﻫﺠﺮﻩ ﻣﺎ ﻳﺴﺪ ﺍﳉﺴﻢ ﻣﻦ ﺍﻟﻠﺤﻢ‪ ،‬ﺍﻟﺬﻱ ﻳﻨﺒﺖ‬
‫ﺍﻟﻠﺤﻢ‪ ،‬ﻓﺄﺟﺎﺏ ﲟﺎ ﺃﻗﻮﻝ ﰲ ﺟﻮﺍﺑﻪ‪ :‬ﺃﻫﺬﻩ ﺃﻧﺒﺎﺀ ﺍﱁ‪ ،‬ﻭﻫﻞ ﺯﺍﺩ ﺍﻟﺴﻘﻴﻢ ﺑﺪﻭﺍﺋﻪ ﻫﺬﺍ ﺇﻻ ﺳﻘﻤﺎﹰ‪ ،‬ﻭﺍﻷﻋﻤﻰ ﺍﻷﺻﻢ‬
‫ﰲ ﺩﻳﻨﻪ ﻭﻋﻘﻠﻪ ﲟﺎ ﻗﺎﻝ ﺇﻻ ﻋﻤ ًﻰ ﻭﺻﻤﻤﺎﹰ‪ ،‬ﻋﻠﻰ ﺃﻥ ﲨﻴﻊ ﻣﺎ ﺫﻛﺮﻩ ﺑﻨﺠﻮﺓ ﻋﻦ ﺳﺆﺍﱄ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﻌﺰﻝ ﻋﻨﻪ‪ ،‬ﻭﻻ‬
‫ﻣﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻨﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻠﺤﻮﻡ ﻻ ﻳﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺇﻻ ﺑﺈﻳﻼﻡ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻓﻘﺪ ﺳﺒﻖ ﺍﳉﻮﺍﺏ‪ :‬ﻻ ﻳﻜﻮﻧﻦ ﺍﻟﺸﻴﺦ ﺃﺭﺃﻑ ﻬﺑﺎ ﻣﻦ‬
‫ﺧﺎﻟﻘﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﳜﻠﻮ ﻣﻦ ﻛﻮﻧﻪ ﻋﺎﺩ ﹰﻻ ﺃﻭ ﺟﺎﺋﺮﺍﹰ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻋﺎﺩﻻﹰ‪ ،‬ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻘﺒﺾ ﺃﺭﻭﺍﺡ ﺍﻵﻛﻞ ﻭﺍﳌﺄﻛﻮﻝ‬
‫ﲨﻴﻌﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻣﺴﻠﻢ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﺋﺮﺍﹰ‪ ،‬ﱂ ﻳﻨﺒﻎ ﺃﻥ ﻧﺮﺟﻊ ﻟﻌﻰ ﺧﺎﻟﻘﻨﺎ ﺑﻌﻠﻨﺎ ﻭﺟﻮﺭﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻭﻟﻠﺴﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﳋﲑ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ ﺭﺑﻨﺎ ﺳﻮﺍﻩ‪ ،‬ﻓﺎﻟﺸﺮ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪ ،‬ﺇﻣﺎ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻋﻠﻴﻢ ﺑﻪ ﺃﻭ ﻻ‪ ،‬ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﻗﻴﻞ ﺇﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺿﺎﻉ ﻟﻪ ﻣﺼﻔﺤﻒ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﺍﻗﺮﺃ " ﻭﺍﻟﺸﻤﺲ‬
‫ﻭﺿﺤﺎﻫﺎ " ﻓﺈﻧﻚ ﲡﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺃﻳﻀﹰﺎ ﻓﻴﻪ‪ ،‬ﻓﺄﻗﻮﻝ ﺃﻳﻀﹰﺎ‪ :‬ﺇﻥ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﲨﻴﻌﻪ ﻇﻠﻤﺎﺕ‬
‫ﻓﺄﻳﻦ ﺍﻟﻨﻮﺭ؟ ﻭﺇﳕﺎ ﻗﺼﺪﻧﺎ ﺃﻥ ﻧﻌﺮﻑ ﺃﻧﺒﺎﺀ ﺍﻷﻣﻮﺭ ﺍﻟﺼﺤﺎﺋﺢ ﻛﻤﺎ ﻗﺎﻟﻪ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﳌﺎ ﺭﺃﻱ ﺍﺧﺘﻼﻑ ﺍﻷﻗﻮﺍﻝ‪،‬‬
‫ﻭﺃﻳﻘﻦ ﺑﻨﻔﺎﻩ ﻭﺯﻭﺍﻝ‪ ،‬ﺳﺄﻝ ﺭﺑﻪ ﺃﻥ ﻳﺮﺯﻗﻪ ﺻﻮﻡ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﺍﻗﺘﻨﻊ ﺑﺎﻟﻨﺒﺎﺕ‪ ،‬ﻓﻤﺎ ﺻﺢ ﱄ ﺃﻥ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﺳﺄﻟﻪ‪ ،‬ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻟﺸﺮ ﻭﺣﺪﻩ‪ ،‬ﺃﻭ ﺍﻟﺬﻱ ﻳﺮﻳﺪﳘﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﺍﻟﺼﻮﻡ ﻓﺮﻉ ﻋﻠﻰ ﺃﺻﻞ‪ ،‬ﻣﻦ ﺷﺮﻉ ﻳﺄﰐ ﺑﻪ ﺭﺳﻮﻝ‪،‬‬
‫ﻭﺍﻟﺮﺳﻮﻝ ﻳﺘﻌﻠﻖ ﲟﺮﺳﻞ‪ ،‬ﻭﻗﺼﺘﻨﺎ ﰲ ﺍﻟﺮﺳﻞ ﻣﺸﺘﺒﻬﺔ‪ ،‬ﻳﺒﻌﺚ ﺭﺳﻮ ﹰﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻄﺎﻉ‪ ،‬ﺃﻡ ﻻ ﻳﻄﺎﻉ؟ ﻓﺈﻥ ﻛﺎﻥ ﻳﺮﻳﺪ‬
‫ﺃﻥ ﻳﻄﺎﻉ‪ ،‬ﻓﻬﻮ ﻣﻐﻠﻮﺏ ﻋﻠﻰ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻷﻥ ﻣﻦ ﻻ ﻳﻄﻴﻌﻪ ﺃﻛﺜﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻻ ﻳﻄﺎﻉ‪ ،‬ﻓﺈﺭﺳﺎﻟﻪ ﺇﻳﺎﻩ ﳏﺎﻝ‪،‬‬
‫ﻭﻃﻠﺒﺔ ﺣﺠﺔ ﻋﻠﻰ ﺍﻟﻀﻌﻔﺎﺀ ﻟﻴﻌﺬﻬﺑﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻮﺿﻮﻉ ﺻﻮﻣﻪ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻠﻢ ﻳﻔﻌﻞ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻏﲑﻩ‬
‫ﳑﺎ ﻫﻮ ﺃﺟﻠﻰ ﻭﺃﻭﺿﺢ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺃﻃﻠﺒﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺣﻜﺎﻳﺘﻪ ﻗﻮﻝ ﺑﻌﺾ ﺍﳌﻠﺤﺪﻳﻦ‪ ،‬ﻭﺍﺳﺘﻌﺎﺫﺗﻪ ﺑﺎﷲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻌﺘﺮﺿﲔ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﻭﺃﻧﻪ ﺃﻫﻠﻚ ﻋﺎﺩﹰﺍ‬
‫ﺍﻷﻭﱃ‪ ،‬ﻭﲦﻮﺩ ﻓﻤﺎ ﺃﺑﻘﻰ " ﺍﻵﻳﺎﺕ‪ .‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﺧﻠﻘﻬﻢ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻬﻧﻢ ﳎﺮﻣﻮﻥ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻮﺑﺔ‬
‫ﻭﺍﻹﻧﺎﺑﺔ ﳛﺮﻣﻮﻥ‪ ،‬ﻓﻜﺎﻥ ﺍﻷﻭﱃ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺃﻻ ﳜﻠﻘﻬﻢ ﻟﺌﻼ ﻳﻌﺬﻬﺑﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﻠﻢ‪ ،‬ﻓﻬﻮ‬
‫ﻛﺄﻣﺜﺎﻟﻨﺎ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻪ‪ .‬ﻭﻗﻮﻝ ﺍﻟﺸﻴﺦ ﺑﻌﺪﻩ‪ :‬ﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﻧﻘﻮﻝ ﺫﻟﻚ‪ .‬ﺑﻞ ﻧﺴﻠﻢ ﻭﻧﺘﻠﻮ ﺍﻵﻳﺔ‪ " :‬ﻣﻦ‬
‫ﻳﻬﺪ ﺍﷲ ﻓﻬﻮ ﺍﳌﻬﺘﺪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻠﻦ ﲡﺪ ﻟﻪ ﻭﻟﻴﹰﺎ ﻣﺮﺷﺪﹰﺍ " ﻓﻠﻴﺲ ﺍﳌﻠﺤﺪ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺴﻜﺮ ﺣﻠﻮ‪ ،‬ﻭﺍﳋﻞ‬
‫ﺣﺎﻣﺾ‪ ،‬ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﻟﻜﻮﻧﻪ ﻣﻠﺤﺪﹰﺍ‪ .‬ﻭﻗﻮﻟﻪ ﻳﻘﺘﻀﻲ ﺟﻮﺍﺑﹰﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﺟﻮﺍﺏ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻧﺒﻐﻲ‪ ،‬ﻭﺇﻻ‬
‫ﻓﻤﺎ ﺍﻟﺘﺴﻠﻴﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﺇﻻ ﺍﻟﺘﺴﻠﻴﻢ ﻟﻠﻤﻠﺤﺪ‪ ،‬ﻻ ﺷﻲﺀ ﻏﲑﻩ‪ ،‬ﻭﺃﻣﺎ ﺇﻧﺸﺎﺩﻩ‪ " :‬ﺃﳌﺖ ﺑﺎﻟﺘﺤﻴﺔ ﺃﻡ ﻋﻤﺮﻭ "‬
‫ﻭﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﺫﻣﻪ ﻣﻦ ﻗﺎﻝ ﻭﻟﻌﻨﻪ‪ ،‬ﻓﻤﻦ ﺍﻟﺬﻱ ﺍﻬﺗﻤﻪ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ؟ ﺣﺎﺷﺎﻩ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﺃﻭﺟﺐ‬
‫ﺍﻹﺫﻛﺎﺭ ﺑﻜﻔﺮﻳﺎﺕ ﺷﻌﺮﻫﻢ؟‪ .‬ﻭﺃﻣﺎ ﺧﺘﻤﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺑﻘﻮﻟﻪ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﺣﺜﻪ ﻋﻠﻰ ﺗﺮﻙ ﺃﻛﻞ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﺃﻥ ﺍﻟﺬﻱ ﻟﻪ ﰲ‬
‫ﺍﻟﺴﻨﺔ ﻧﻴﻒ ﻭﻋﺸﺮﻭﻥ ﺩﻳﻨﺎﺭﺍﹰ‪ ،‬ﻳﺼﲑ ﺇﱃ ﺧﺎﺩﻣﻪ ﻣﻌﻈﻤﻬﺎ ﻭﻳﺒﻘﻰ ﻟﻪ ﺃﻳﺴﺮﻫﺎ‪ ،‬ﻓﺘﺤﻤﻞ ﻣﺌﻮﻧﺔ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻄﻌﻤﻪ‪،‬‬
‫ﻼ ﻟﻮﺟﺐ ﲢﻤﻠﻪ‪ ،‬ﻓﻜﻴﻒ ﻭﻫﻮ ﺍﳋﻔﻴﻒ ﳏﻤﻠﻪ؟‪ .‬ﻭﻗﺪ ﻛﺎﺗﺒﺖ ﻣﻮﻻﻱ ﺗﺎﺝ ﺍﻷﻣﺮﺍﺀ‪ - ،‬ﺣﺮﺱ ﺍﷲ ﻋﺰﻩ‬ ‫ﻟﻮ ﻛﺎﻥ ﺛﻘﻴ ﹰ‬
‫‪ ، -‬ﺃﻥ ﻳﺘﻘﺪﻡ ﺑﺈﺯﺍﺣﺔ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﻴﻤﺎ ﻫﻮ ﺑﻠﻐﺔ ﻣﺜﻠﻪ ﻣﻦ ﺃﻟﺬ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻣﺮﺍﻋﺎﺗﻪ ﺑﻪ ﻋﻠﻰ ﺍﻹﺩﺭﺍﺭ ﻭﺍﻟﺪﻭﺍﻡ‪ ،‬ﻟﻴﺘﻜﺸﻒ‬
‫ﻋﻨﻪ ﻏﺎﺷﻴﺔ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﳚﺮﻱ ﺃﻣﺮﻩ ﰲ ﻣﻌﻴﺸﺘﻪ ﻋﻠﻰ ﺃﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﰒ ﺇﻥ ﻗﺎﻡ ﻣﻦ ﺍﻟﺸﻴﺦ‬
‫ﻧﺸﻄﺔ ﳉﻮﺍﺏ‪ ،‬ﺃﻋﻔﺎﱐ ﻓﻴﻪ ﻋﻦ ﻗﺼﺪ ﺍﻷﺳﺠﺎﻉ‪ ،‬ﻭﻟﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠﺰﻡ‪ ،‬ﻓﺈﻥ ﻣﻠﺘﻤﺴﻲ ﻓﻴﻪ ﺍﳌﻌﺎﱐ ﻻ ﺍﻷﻟﻔﺎﻅ‪.‬‬
‫ﺍﳉﻮﺍﺏ ﻣﻦ ﺃﰊ ﺍﻟﻌﻼﺀ "‬

‫ﺳﻴﺪﻧﺎ ﺍﻟﺮﺋﻴﺲ ﺍﻷﺟﻞ‪ ،‬ﺍﳌﺮﻳﺪ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻋﺼﻤﺔ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻫﺪﻯ ﺍﷲ ﺍﻷﻣﻢ ﻬﺑﺪﺍﻳﺘﻪ‪ ،‬ﻭﺳﻠﻚ ﻬﺑﻢ ﻃﺮﻳﻖ ﺍﳋﲑ ﻋﻠﻰ‬
‫ﻳﺪﻩ‪ ،‬ﻗﺪ ﺑﺪﺃ ﺍﳌﻌﺘﺮﻑ ﲜﻬﻠﻪ‪ - ،‬ﺍﳌﻘﺮ ﲝﲑﺗﻪ‪ ،‬ﻭﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﺮﺯﻗﻪ ﻣﺎ ﻗﻞ ﻣﻦ ﺭﲪﺘﻪ‪ ،‬ﰲ ﺃﻭﻝ ﻣﺎ‬
‫ﺧﺎﻃﺒﻪ ﺑﻪ ‪ ، -‬ﺃﻥ ﺫﻛﺮ ﺍﻋﺘﻘﺎﺩﻩ ﰲ ﺳﻴﺪﻧﺎ ﺍﻟﺮﺋﻴﺲ ﺍﻷﺟﻞ‪ ،‬ﺍﳌﺆﻳﺪ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﺿﻮﺃ ﺍﷲ ﺍﻟﻈﻠﻢ ﺑﺒﺼﲑﺗﻪ‪ ،‬ﻭﺃﺫﻫﺐ‬
‫ﺷﻜﻮﻙ ﺍﻷﻓﺌﺪﺓ ﺑﺮﺃﻳﻪ ﻭﺣﻜﻤﺘﻪ‪ ،‬ﻭﻣﺎ ﻧﻔﺴﻪ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺬﻟﺔ ﻭﺍﳊﻘﺮﻳﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﻧﻪ ﺳﺤﺴﺒﻬﺎ ﺳﺎﻛﺘﺔ ﰲ ﺑﻌﺾ‬
‫ﻼ‬
‫ﺍﻟﺴﻮﺍﻡ‪ ،‬ﻭﻋﺠﺐ ﺃﻥ ﻣﺜﻠﻪ ﻳﻄﻠﺐ ﺍﻟﺮﺷﺪ ﳑﻦ ﻻ ﺭﺷﺪ ﻋﻨﺪﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﻛﺎﻟﻘﻤﺮ ﺍﻟﺬﻱ ﻫﻮ ﺩﺍﺋﺐ ﰲ ﺧﺪﻣﺔ ﺭﺑﻪ ﻟﻴ ﹰ‬
‫ﻭﻬﻧﺎﺭﺍﹰ‪ ،‬ﻳﻄﻠﺐ ﺍﳊﻘﻴﻘﺔ ﳑﻦ ﺃﻗﻤﺮ ﺑﻔﻼﺓ ﻳﺮﺩ ﺍﳌﺎﺀ ﻋﻠﻰ ﺍﻟﺼﺎﺋﺪ‪ ،‬ﻭﻳﺼﻴﺐ ﻗﻠﺒﻪ ﺑﺴﻬﻢ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ‪ -‬ﺃﻳﺪ ﺍﷲ ﺍﳊﻖ‬
‫ﲝﻴﺎﺗﻪ ‪ ، -‬ﺑﻴﺘﹰﺎ ﻣﻦ ﺃﺑﻴﺎﺕ ﻋﻠﻰ ﺍﳊﺎﺀ‪ ،‬ﺫﻛﺮ ﻭﻟﻴﻪ ﻟﻴﻌﻠﻢ ﻏﲑﻩ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﺘﺪﻳﻦ‪ ،‬ﻭﻣﺎ ﺣﻴﻠﺘﻪ ﰲ‬
‫ﺍﻵﻳﺔ ﺍﳌﻨﺰﻟﺔ؟ ﺍﻟﱵ ﻫﻲ ﻗﻮﻟﻪ‪ " :‬ﻣﻦ ﻳﻬﺪ ﺍﷲ ﻓﻬﻮ ﺍﳌﻬﺘﺪ " ﻭﺃﻭﳍﺎ‪:‬‬
‫ﻏﺪﻭﺕ ﻣﺮﻳﺾ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺪﻳﻦ ﻓﺎﻟﻘﲏ ‪ ...‬ﻟﺘﻌﻠﻢ ﺃﻧﺒﺎﺀ ﺍﻷﻣﻮﺭ ﺍﻟﺼﺤﺎﺋﺢ‬
‫ﻓﻼ ﺗﺄﻛﻠﻦ ﻣﺎ ﺃﺧﺮﺝ ﺍﳌﺎﺀ ﻇﺎﳌﹰﺎ ‪ ...‬ﻭﻻ ﺗﺒﻎ ﻗﻮﺗﹰﺎ ﻣﻦ ﻏﺮﻳﺾ ﺍﻟﺬﺑﺎﺋﺢ‬
‫ﻭﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﻳﺪﻓﻊ ﺃﻥ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺒﺤﺮﻱ‪ ،‬ﻻ ﳜﺮﺝ ﻣﻦ ﺍﳌﺎﺀ ﺇﻻ ﻭﻫﻮ ﻛﺎﺭﻩ ﻭﺇﺫﺍ ﺳﺌﻞ ﺍﳌﻌﻘﻮﻝ ﻋﻦ ﺫﻟﻚ‪ ،‬ﱂ‬
‫ﻳﻘﺒﺢ ﺗﺮﻙ ﺃﻛﻠﻪ ﻭﺇﻥ ﻛﺎﻥ ﺣﻼﻻﹰ‪ ،‬ﻷﻥ ﺍﳌﺘﺪﻳﻨﲔ ﱂ ﻳﺰﺍﻟﻮﺍ ﻳﺘﺮﻛﻮﻥ ﻣﺎ ﻫﻮ ﳍﻢ ﺣﻼﻝ ﻣﻄﻠﻖ‪:‬‬
‫ﻭﺃﺑﻴﺾ ﺃﻣﺎﺕ ﺃﺭﺍﺩﺕ ﺻﺮﳛﺔ ‪ ...‬ﻷﻃﻔﺎﳍﺎ ﺩﻭﻥ ﺍﻟﻐﻮﺍﱐ ﺍﻟﺼﺮﺍﺋﺢ‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻷﺑﻴﺾ‪ :‬ﺍﻟﻠﱭ‪ ،‬ﻭﻣﺸﻬﻮﺭ ﺃﻥ ﺍﻷﻡ ﺇﺫﺍ ﺫﺑﺢ ﻭﻟﺪﻫﺎ ﻭﺟﺪﺕ ﻋﻠﻴﻪ ﻭﺟﺪﹰﺍ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻭﺳﻬﺮﺕ ﻟﺬﻟﻚ ﻟﻴﺎﱄ‪،‬‬
‫ﻭﻗﺪ ﺃﺧﺬ ﳊﻤﻪ‪ ،‬ﻭﺗﻮﻓﺮ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺃﻣﻪ ﻣﺎ ﻛﺎﻥ ﻳﺮﺿﻊ ﻣﻦ ﻟﺒﻨﻬﺎ‪ ،‬ﻭﺃﻱ ﺫﻧﺐ ﳌﻦ ﲢﺮﺝ ﻋﻦ ﺫﺑﺢ ﺍﻟﺴﻠﻴﻞ؟ ﻭﱂ‬
‫ﻳﺮﻏﺐ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﱭ‪ ،‬ﻭﻻ ﻳﺰﻋﻢ ﺃﻧﻪ ﳏﺮﻡ‪ ،‬ﻭﺇﳕﺎ ﺗﺮﻛﻪ ﺍﺟﺘﻬﺎﺩﹰﺍ ﰲ ﺍﻟﺘﻌﺒﺪ‪ ،‬ﻭﺭﲪﺔ ﻟﻠﻤﺬﺑﻮﺡ‪ ،‬ﺭﻏﺒﺔ ﺃﻥ ﳚﺎﺯﻯ‬
‫ﻋﻦ ﺫﻟﻚ ﺑﻐﻔﺮﺍﻥ ﺧﺎﻟﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺴﺎﻭﻱ ﺑﲔ ﻋﺒﺎﺩﻩ ﰲ ﺍﻷﻗﺴﺎﻡ‪ ،‬ﻓﺄﻱ‬
‫ﺷﻲﺀ ﺃﺳﻠﻔﺘﻪ ﺍﻟﺬﺑﺎﺋﺢ ﻣﻦ ﺍﳋﻄﺄ‪ ،‬ﺣﱴ ﲤﻨﻊ ﺣﻈﻬﺎ ﻣﻦ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﻓﻖ؟‬
‫ﻓﻼ ﺗﻔﺠﻌﻦ ﺍﻟﻄﲑ ﻭﻫﻲ ﻏﻮﺍﻓﻞ ‪ ...‬ﲟﺎ ﻭﺿﻌﺖ ﻓﺎﻟﻈﻠﻢ ﺷﺮ ﺍﻟﻘﺒﺎﺋﺢ‬
‫ﻭﻗﺪ ﻬﻧﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺻﻴﺪ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺫﻟﻚ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪" :‬‬
 ‫ﺃﻗﺮﻭﺍ ﺍﻟﻄﲑ ﰲ ﻭﻛﻨﺎﻬﺗﺎ " ‪ ،‬ﻭﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ " :‬ﻳﺄﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﺼﻴﺪ ﻭﺃﻧﺘﻢ ﺣﺮﻡ‪ ،‬ﻭﻣﻦ ﻗﺘﻠﻪ‬
‫ﻣﻨﻜﻢ ﻣﺘﻌﻤﺪﹰﺍ ﻓﺠﺰﺍﺀ ﻣﺜﻞ ﻣﺎ ﻗﺘﻞ ﻣﻦ ﺍﻟﻨﻌﻢ " ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ ﺍﻵﻱ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻓﺈﺫﺍ ﲰﻊ ﻣﻦ ﻟﻪ ﺃﺩﱏ ﺣﺲ ﻫﺬﺍ‬
‫ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻼ ﻟﻮﻡ ﻋﻠﻴﻪ ﺇﺫﺍ ﻃﻠﺐ ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺭﺏ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺿﲔ‪ ،‬ﺑﺄﻥ ﳚﻌﻞ ﺻﻴﺪ ﺍﳊﻞ ﻛﺼﻴﺪ ﺍﳊﺮﻡ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻟﻴﺲ ﲟﺤﻈﻮﺭ‪:‬‬
‫ﻭﺩﻉ ﺿﺮﺏ ﺍﻟﻨﺤﻞ ﺍﻟﺬﻱ ﺑﻜﺮﺕ ﻟﻪ ‪ ...‬ﻛﻮﺍﺳﺐ ﻣﻦ ﺃﺯﻫﺎﺭ ﻧﺒﺖ ﻓﻮﺍﺋﺢ‬
‫ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻨﺤﻞ ﲢﺎﺭﺏ ﺍﻟﺸﺎﺋﺮ ﻋﻦ ﺍﻟﻌﺴﻞ ﲟﺎ ﺗﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﲡﺘﻬﺪ ﺃﻥ ﺗﺮﺩﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻏﺮﻭ ﺇﻥ ﺃﻋﺮﺽ ﻋﻦ‬
‫ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﺭﻏﺒﺔ ﰲ ﺃﻥ ﲡﻌﻞ ﺍﻟﻨﺤﻞ ﻛﻐﲑﻫﺎ‪ ،‬ﳑﺎ ﻳﻜﺮﻩ ﻓﻴﻪ ﺫﺑﺢ ﺍﻷﻛﻴﻞ‪ ،‬ﻭﺃﺧﺬ ﻣﺎ ﻛﺎﻥ ﻳﻌﻴﺶ ﺑﻪ ﻟﺘﺸﺮﺑﻪ ﺍﻟﻨﺴﺎﺀ‪،‬‬
‫ﻛﻲ ﻳﺒﺪﻥ ﻭﻏﲑﻫﺎ ﻣﻦ ﺑﲏ ﺁﺩﻡ‪ ،‬ﻭﻗﺪ ﻭﺻﻔﺖ ﺍﻟﺸﻌﺮﺍﺀ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺫﺋﺐ ﻳﺼﻒ ﻣﺸﺘﺎﺭ ﺍﻟﻌﺴﻞ‪:‬‬
‫ﺇﺫﺍ ﻟﺴﻌﺘﻪ ﺍﻟﻨﺤﻞ ﱂ ﻳﺮﺝ ﻟﺴﻌﻬﺎ ‪ ...‬ﻭﺧﺎﻟﻔﻬﺎ ﰲ ﺑﻴﺖ ﻟﻮﺏ ﻋﻮﺍﺳﻞ‬
‫ﻭﺭﻭﻯ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﻜﺎﻳﺔ ﻣﻌﻨﺎﻫﺎ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ ﺩﻗﻴﻖ ﺷﻌﲑ ﰲ ﻭﻋﺎﺀ ﳜﺘﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺻﺎﺋﻤﹰﺎ ﱂ‬
‫ﳜﺘﻢ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺼﻞ ﺇﱃ ﻏﻠﺔ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻳﺘﺼﺪﻕ ﻬﺑﺎ‪ ،‬ﻭﻳﻘﺘﻨﻊ‬
‫ﺃﺷﺪ ﺍﻗﺘﻨﺎﻉ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺑﻌﺾ ﺧﻄﺒﻪ‪ :‬ﺇﻥ ﻏﻠﺘﻪ ﺗﺒﻠﻎ ﰲ ﺍﻟﺴﻨﺔ ﲬﺴﲔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﻳﻘﺼﺮﻭﻥ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﻳﺆﺛﺮﻭﻥ ﲟﺎ ﻳﻔﻀﻞ ﻣﻨﻬﻢ ﺃﻫﻞ ﺍﳊﺎﺟﺔ‪.‬‬

‫ﻭﻗﺪ ﻋﺪﻝ ﺳﻴﺪﻧﺎ ﺍﻟﺮﺋﻴﺲ ﺇﱃ ﺍﻹﳝﺎﺀ ﺑﺄﻥ ﻣﻦ ﺗﺮﻙ ﺃﻛﻞ ﺍﻟﻠﺤﻢ ﺫﻣﻴﻢ‪ ،‬ﻭﻟﻮ ﺃﺧﺬ ﻬﺑﺬﺍ ﺍﳌﺬﻫﺐ‪ ،‬ﻟﻮﺟﺐ ﻋﻠﻰ‬
‫ﺍﻹﻧﺴﺎﻥ ﺃﻻ ﻳﺼﻠﻲ ﺻﻼﺓ ﺇﻻ ﻣﺎ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻪ‪ ،‬ﻷﻥ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﺩﺍﻩ ﺇﱃ ﻛﻠﻔﺔ‪ ،‬ﻭﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻻ‬
‫ﻳﺮﻳﺪ ﺫﻟﻚ‪ ،‬ﻭﻟﻮﺟﺐ ﺃﻥ ﺍﻟﺬﻱ ﻟﻪ ﻣﺎﻝ ﻛﺜﲑ‪ ،‬ﺇﺫﺍ ﺃﺧﺮﺝ ﻋﻦ ﺍﻟﺬﻫﺐ ﺭﺑﻊ ﺍﻟﻌﺸﺮ‪ ،‬ﻻ ﳛﺴﻦ ﺑﻪ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺣﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺎﺕ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻷﺷﺮﻑ‪ .‬ﻭﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻌﺎﺟﺰ‪ ،‬ﻗﺪ ﺍﻓﺘﻘﺮ‬
‫ﺇﱃ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻣﺜﻞ ﲝﻀﺮﺗﻪ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻟﻌﻠﻢ ﺃﻧﻪ ﱂ ﻳﺒﻖ ﻓﻴﻪ ﺑﻘﻴﺔ ﻷﻥ ﻳﺴﺄﻝ ﻭﻻ ﺃﻥ ﳚﻴﺐ‪ ،‬ﻷﻥ ﺃﻋﻀﺎﺀﻩ‬
‫ﻣﺘﺨﺎﺫﻟﺔ‪ ،‬ﻭﻗﺪ ﻋﺠﺰ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﳕﺎ ﻳﺼﻠﻲ ﻗﺎﻋﺪﺍﹰ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪ .‬ﻭﻛﻴﻒ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻳﺼﻞ ﺇﻻ ﺃﻥ‬
‫ﻳﺪﺏ ﻋﻠﻰ ﻋﻜﺎﺯ؟‪ .‬ﰒ ﺍﺳﺘﺸﻬﺪ ﻋﻠﻰ ﻋﺠﺰﻩ ﺑﺄﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺇﱐ ﻷﻋﺠﺰ ﺇﺫﺍ ﺍﺿﻄﺠﻌﺖ ﻋﻦ ﺍﻟﻘﻌﻮﺩ‪ ،‬ﻓﺮﲟﺎ‬
‫ﺍﺳﺘﻌﻨﺖ ﺑﺈﻧﺴﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﻫﻢ ﺑﺈﻋﺎﻧﱵ‪ ،‬ﻭﺑﺴﻂ ﻳﺪﻳﻪ ﻟﻨﻬﻀﱵ‪ ،‬ﺿﺮﺑﺖ ﻋﻈﺎﻣﻲ‪ ،‬ﻷﻬﻧﻦ ﻋﺎﺭﻳﺎﺕ ﻣﻦ ﻛﺴﻮﺓ ﻛﺎﻧﺖ‬
‫ﻋﻠﻴﻬﻦ‪ .‬ﻭﺃﻣﺎ ﺍﺳﺘﺸﻬﺎﺩﻩ ﺑﺒﻴﺖ ﺃﰊ ﺍﻟﻄﻴﺐ‪ ،‬ﻓﻤﻦ ﺍﺳﺘﺮﺷﺪ ﲟﺜﻞ ﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻌﺎﺟﺰ‪ ،‬ﻣﺜﻠﻪ ﻣﺜﻞ ﻣﻦ ﻃﻠﺐ ﰲ‬
‫ﺍﻟﻘﺘﺎﺩﺓ ﲦﺮ ﺍﻟﻨﺨﻠﺔ‪ ،‬ﻭﺇﳕﺎ ﲪﻞ ﺳﺎﺋﻠﻪ ﻋﻠﻰ ﺫﻟﻚ ﺣﺴﻦ ﺍﻟﻈﻦ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﺮﻡ ﺍﻟﻄﺒﻊ‪ ،‬ﻭﺷﺮﻑ ﺍﻟﻨﻔﺲ‪،‬‬
‫ﻭﻃﻬﺎﺭﺓ ﺍﳌﻮﻟﺪ‪ ،‬ﻭﺧﺎﻟﺺ ﺍﳋﻴﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﺍﳌﻜﺎﺗﺒﺔ ﰲ ﺗﻮﺳﻴﻊ ﺍﻟﺮﺯﻕ ﻋﻠﻲ‪ ،‬ﻓﻴﺪﻝ ﻋﻠﻰ ﺇﻓﻀﺎﻝ ﻭﺭﺛﻪ ﻋﻦ ﺃﺏ ﻓﺄﺏ‪ ،‬ﻭﺟﺪ ﰲ ﺇﺛﺮ ﺟﺪ‪،‬‬
‫ﺣﱴ ﻳﺼﻞ ﺍﻟﻨﺴﺐ ﺇﱃ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻓﺎﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻌﺎﺟﺰ‪ ،‬ﻣﺎ ﻟﻪ ﺭﻏﺒﺔ ﰲ ﺍﻟﺘﻮﺳﻊ‪ ،‬ﻭﻣﻌﺎﻭﺩﺓ ﺍﻷﻃﻌﻤﺔ‪ .‬ﻭﺗﺮﻛﻬﺎ‬
‫ﺻﺎﺭ ﻟﻪ ﻃﺒﻌﹰﺎ ﺛﺎﻧﻴﹰﺎ‪ .‬ﻭﺇﻧﻪ ﻣﺎ ﺃﻛﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺣﻴﻮﺍﻥ ﲬﺴﹰﺎ ﻭﺃﺭﺑﻌﲔ ﺳﻨﺔ‪.‬‬
‫ﻭﺍﻟﺸﻴﺦ ﻻ ﻳﺘﺮﻙ ﺃﺧﻼﻗﻪ ‪ ...‬ﺣﱴ ﻳﻮﺍﺭﻯ ﰲ ﺛﺮﻯ ﺭﻣﺴﻪ‬
‫ﻭﻗﺪ ﻋﻠﻢ ﺃﻥ ﺍﻟﺴﻴﺪ ﺍﻷﺟﻞ‪ ،‬ﺗﺎﺝ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻓﺨﺮ ﺍﳌﻠﻚ‪ ،‬ﻋﻤﺪﺓ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﻋﺪﺓ ﺍﻟﺪﻭﻟﺔ ﻭﳎﺪﻫﺎ‪ ،‬ﺫﺍ ﺍﻟﻔﺨﺮﻳﻦ‪،‬‬
‫ﻧﺼﻴﻒ ﺃﻭﻻﺩ ﺳﺎﻡ ﻭﺣﺎﻡ ﻭﻳﺎﻓﺚ‪ ،‬ﻭﻭﺩ ﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻌﺎﺟﺰ‪ ،‬ﻟﻮ ﺃﻥ ﻗﻠﻌﺔ ﺣﻠﺐ‪ ،‬ﻭﲨﻴﻊ ﺟﺒﺎﻝ ﺍﻟﺸﺎﻡ ﺟﻠﻌﻬﺎ‬
 ‫ﺍﷲ ﺫﻫﺒﺎﹰ‪ ،‬ﻟﻴﻨﻔﻘﻪ ﺗﺎﺝ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻧﺼﲑ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻋﻠﻰ ﺇﻣﺎﻣﻬﺎ ﺍﻟﺴﻼﻡ‪ .‬ﻭﻛﺬﻟﻚ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺍﻟﻄﺎﻫﺮﻳﻦ ﻣﻦ‬
‫ﺁﺑﺎﺋﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺼﲑ ﺇﱃ ﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﺫﻟﻚ ﻗﲑﺍﻁ‪ ،‬ﻭﻫﻮ ﻳﺴﺘﺤﻲ ﻣﻦ ﺣﻀﺮﺓ ﺗﺎﺝ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﺃﻥ ﻳﻨﻈﺮ‬
‫ﺇﻟﻴﻪ ﺑﻌﲔ ﻣﻦ ﺭﻏﺐ ﰲ ﺍﻟﻌﺎﺟﻠﺔ ﺑﻌﺪ ﻣﺎ ﺫﻫﺐ‪ ،‬ﻭﻫﻮ ﺭﺿﻲ ﺃﻥ ﻳﻠﻘﻰ ﺍﷲ ﺟﻠﺖ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻄﺎﻟﺐ ﺇﻻ ﲟﺎ ﻓﻌﻞ‬
‫ﻣﻦ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻠﺤﻮﻡ‪ ،‬ﻓﺈﻥ ﻭﺻﻞ ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﻓﻘﺪ ﺳﻌﺪ‪ .‬ﰒ ﺍﻋﺘﺬﺭ ﻋﻦ ﺍﻟﺴﺠﻊ ﺑﺄﺧﺒﺎﺭ ﺃﻭﺭﺩﻫﺎ‪ ،‬ﻭﺍﺣﺘﺠﺎﺟﺎﺕ‬
‫ﺫﻛﺮﻫﺎ‪ .‬ﻭﺳﻴﺪﻧﺎ ﺍﻟﺮﺋﻴﺲ ﺍﻷﺟﻞ‪ ،‬ﺍﳌﺆﻳﺪ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻻﺯﺍﻟﺖ ﺣﺠﺘﻪ ﺑﺎﻫﺮﺓ‪ ،‬ﻭﺩﻭﻟﺘﻪ ﻋﺎﻟﻴﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺛﻌﻠﺒﺔ ﺑﻦ‬
‫ﺻﻌﲑ‪:‬‬
‫ﻭﻟﺮﺏ ﻗﻮﻡ ﺍﳌﲔ ﺫﻭﻱ ﺷﺬﻯ ‪ ...‬ﺗﻐﻠﻲ ﺻﺪﻭﺭﻫﻢ ﻬﺑﺘﺮ ﻫﺎﺗﺮ‬
‫ﻻﻗﻴﺘﻬﻢ ﻣﲏ ﲟﺎ ﻗﺪ ﺳﺎﺀﻫﻢ ‪ ...‬ﻭﺧﺴﺄﺕ ﺑﺎﻃﻠﻬﻢ ﲝﻖ ﻇﺎﻫﺮ‬
‫ﻭﻟﻮ ﻧﺎﻇﺮ ﺃﺭﺳﻄﺎﻟﻴﺲ ﳉﺎﺯ ﺃﻥ ﻳﻔﺤﻤﻪ‪ ،‬ﺃﻭ ﺃﻓﻼﻃﻮﻥ ﻟﻨﺒﺬ ﺣﺠﺠﻪ ﺧﻠﻔﻪ‪ ،‬ﻭﺍﷲ ﳚﻤﻞ ﲝﻴﺎﺗﻪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻳﻨﺼﺮ‬
‫ﲝﺠﺠﻪ ﺍﳌﻠﺔ‪ ،‬ﻭﺣﺴﱯ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪.‬‬
‫" ﺍﳉﻮﺍﺏ ﻣﻦ ﺍﺑﻦ ﺃﰊ ﻋﻤﺮﺍﻥ "‬

‫ﻣﺎ ﻓﺎﲢﺖ ﺍﻟﺸﻴﺦ ‪ -‬ﺃﺣﺴﻦ ﺍﷲ ﺗﻮﻓﻴﻘﻪ ‪ -‬ﺑﺎﻟﻘﻮﻝ‪ ،‬ﺇﻻ ﻣﻔﺎﲢﺔ ﻣﺘﻨﺎﻛﺮ ﻋﻠﻴﻪ ﻓﻴﻪ‪ ،‬ﻣﺆﺛﺮ ﻷﻥ ﳜﻔﻲ ﻣﻦ ﺃﻳﻦ ﺟﺎﺀ‬
‫ﺍﻟﺴﺆﺍﻝ؟ ﻓﻴﻜﻮﻥ ﺍﳉﻮﺍﺏ ﻋﻨﻪ ﺑﺎﺳﺘﺪﻻﻝ ﻭﺭﻓﺾ ﺣﺸﻤﺔ‪ ،‬ﻭﺣﺬﻑ ﺗﻜﻠﻒ ﻟﻠﺨﻄﺎﺏ ﺑﺴﻴﺪﻧﺎ ﻭﺍﻟﺮﺋﻴﺲ‪ ،‬ﻭﻣﺎ‬
‫ﳚﺮﻱ ﻫﺒﺬﺍ ﺍﺠﻤﻟﺮﻯ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺣﻜﻢ ﻣﺎ ﻳﺘﺠﺎﺭﻯ ﻓﻴﻪ‪ ،‬ﻣﻮﺟﺒﹰﺎ ﺃﻻ ﻳﺘﺨﻠﻠﻪ ﺷﻲﺀ ﻣﻦ ﺯﺧﺎﺭﻑ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻷﱐ ﺃﻋﺘﻘﺪ ﺃﻥ‬
‫ﺳﻴﺪﻱ ﺑﺎﳊﻘﻴﻘﺔ‪ ،‬ﻣﻦ ﺗﺴﺘﻘﻞ ﺩﻭﻥ ﻳﺪﻩ ﻳﺪﺍﻱ‪ ،‬ﺻﺪﹰﺍ ﻣﻨﻪ ﻟﻠﺪﻧﻴﺎ‪ ،‬ﺃﻭ ﲤﺘﺎﺭ ﻧﻔﺴﻲ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﺍﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻣﻌﺎﱂ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻤﺎ ﺃﺩﺭﻱ ﻛﻴﻒ ﺍﻧﻜﺸﻔﺖ ﺍﳊﺎﻝ؟‪ ،‬ﺣﱴ ﺻﺎﺭ ﺍﻟﺸﻴﺦ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﺗﺄﻳﻴﺪﻩ ‪ -‬ﳜﺎﻃﺒﲏ ﺑﺴﻴﺪﻧﺎ ﻭﺍﻟﺮﺋﻴﺲ‪،‬‬
‫ﻼ ﻋﻠﻴﻪ ﰲ ﺩﻧﻴﺎ ﻭﻻ ﺩﻳﻦ‪ ،‬ﺑﻞ ﺷﺎﺩ ﺭﺍﺣﻠﱵ ﺇﻟﻴﻪ ﺍﻻﺳﺘﻔﺎﺩﺓ‪ ،‬ﺇﻥ ﻭﺭﺩﺕ ﻣﻮﺭﺩﻫﺎ‪ ،‬ﺃﻭ ﺻﺎﺩﻓﺖ ﻬﻧﺮﹰﺍ ﺃﻭ‬ ‫ﻭﻟﺴﺖ ﻣﻔﻀ ﹰ‬
‫ﻋﻼﻟﺘﻬﺎ‪ ،‬ﻗﺎﺑﻠﺘﻬﺎ ﺑﺎﻟﺸﻜﺮ ﻟﻨﻌﻤﺘﻪ‪ ،‬ﻭﺍﻹﺳﺠﺎﻝ ﻋﻠﻰ ﻧﻔﺴﻲ ﺑﺄﺳﺘﺎﺫﻳﺘﻪ‪ ،‬ﻭﺑﻌﺪ‪ ،‬ﻓﺈﱐ ﺃﻋﻠﻤﻪ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﺳﻼﻣﺘﻪ ‪-‬‬
‫ﺃﱐ ﺷﻘﻘﺖ ﺟﻴﺐ ﺍﻷﺭﺽ‪ ،‬ﻣﻦ ﺃﻗﺼﻰ ﺩﻳﺎﺭﻱ ﺇﱃ ﻣﺼﺮ‪ ،‬ﻭﺷﺎﻫﺪﺕ ﺍﻟﻨﺎﺱ ﺑﲔ ﺭﺟﻠﲔ‪ ،‬ﺇﻣﺎ ﻣﻨﺘﺤﻞ ﻟﺸﺮﻳﻌﺔ ﺻﺒﺎ‬
‫ﻼ ﺑﺎﺽ‪ ،‬ﳌﺎ ﻗﺎﺑﻠﻪ ﺇﻻ ﺑﺎﻟﻘﺒﻮﻝ‬
‫ﻼ ﻃﺎﺭ‪ ،‬ﺃﻭ ﲨ ﹰ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﻭﳍﺞ ﻬﺑﺎ‪ ،‬ﺇﱃ ﺍﳊﺪ ﺍﻟﺬﻱ ﺇﻥ ﻗﻴﻞ ﻟﻪ ﻣﻦ ﺃﺧﺒﺎﺭ ﺷﺮﻋﻪ‪ :‬ﺇﻥ ﻓﻴ ﹰ‬
‫ﻭﺍﻟﺘﺼﺪﻳﻖ‪ ،‬ﻭﻟﻜﺎﻥ ﻳﻜﻔﺮ ﻣﻦ ﻳﺮﻯ ﻏﲑ ﺭﺃﻳﻪ ﻓﻴﻪ‪ ،‬ﻭﻳﺴﻔﻬﻪ ﻭﻳﻠﻌﻨﻪ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻋﻨﺪ ﻣﻦ ﻫﺬﻩ ﺳﺒﻴﻠﻪ ﰲ ﻣﻬﻮﺍﺓ ﻭﰲ‬
‫ﻣﻀﻴﻌﺔ‪ ،‬ﻓﻠﻴﺲ ﻳﻜﺎﺩ ﻳﻨﺒﻌﺚ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﻫﻮ ﻣﻨﺘﺤﻠﻬﺎ‪ ،‬ﱂ ﻳﻄﻮﻕ ﻃﻮﻗﻬﺎ‪ ،‬ﻭﱂ ﻳﺴﻮﺭ ﺳﻮﺍﺭﻫﺎ‪ ،‬ﺇﻻ ﺑﻌﺪ‬
‫ﺑﻠﻮﻍ ﻧﻮﺭ ﺍﻟﻌﻘﻞ ﻣﻨﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﺼﺢ ﺗﻮﻟﻴﻪ ﺃﻭﻻﹰ‪ ،‬ﻭﻋﺰﻟﻪ ﺁﺧﺮﺍﹰ؟‪ .‬ﻓﻠﻤﺎ ﺭﻣﺖ ﰊ ﺍﳌﺮﺍﻣﻲ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﲰﻌﺖ ﺃﻥ‬
‫ﺍﻟﺸﻴﺦ ‪ -‬ﻭﻓﻘﻪ ﺍﷲ ‪ -‬ﻳﻔﻀﻞ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﺪ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﺍﻷﻗﺎﻭﻳﻞ‪ ،‬ﻭﻭﺿﺢ ﺑﻪ ﺍﻟﱪﻫﺎﻥ ﻭﺍﻟﺪﻟﻴﻞ‪،‬‬
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‫ﻭﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺪﻳﻨﻪ ﳐﺘﻠﻔﲔ‪ ،‬ﻭﰲ ﺃﻣﺮﻩ ﻣﺒﺘﻠﲔ‪ ،‬ﻓﻜﻞ ﻳﺬﻫﺐ ﻓﻴﻪ ﻣﺬﻫﺒﺎﹰ‪ ،‬ﻭﺣﻀﺮﺕ ﳎﻠﺴﹰﺎ ﺟﻠﻴ ﹰ‬
‫ﺃﺟﺮﻱ ﻓﻴﻪ ﺫﻛﺮﻩ‪ ،‬ﻓﻘﺎﻝ ﺍﳊﺎﺿﺮﻭﻥ ﻓﻴﻪ ﻏﺜﹰﺎ ﻭﲰﻴﻨﹰﺎ ﻓﺤﻔﻈﺘﻪ ﰲ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺇﻥ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺻﻼﺑﺘﻪ ﰲ ﺯﻫﺪﻩ‪،‬‬
‫ﳛﻤﻴﻪ ﻣﻦ ﺍﻟﻈﻨﺔ ﻭﺍﻟﺮﻳﺐ‪ ،‬ﻭﻗﺎﻡ ﰲ ﻧﻔﺴﻲ ﺃﻥ ﻋﻨﺪﻩ ﻣﻦ ﺣﻘﺎﺋﻖ ﺍﷲ ﺳﺮﹰﺍ ﻗﺪ ﺃﺳﺒﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺒﻘﻴﺔ ﺳﺘﺮﺍﹰ‪ ،‬ﻭﺃﻣﺮﹰﺍ‬
‫ﳝﻴﺰ ﺑﻪ ﻋﻦ ﻗﻮﻡ ﻳﻜﻔﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﳌﺎ ﲰﻌﺖ ﺍﻟﺒﻴﺖ " ﻏﺪﻭﺕ ﻣﺮﻳﺾ ﺍﻟﻌﻘﻞ " ﺗﻮﺛﻘﺖ ﻣﻦ ﺧﻠﺪﻱ ﻓﻴﻤﺎ‬
‫ﺣﺪﺛﺖ ﻋﻘﻮﺩﻩ‪ ،‬ﻭﺗﺄﻛﺪﺕ ﻋﻬﻮﺩﻩ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺇﻥ ﻟﺴﺎﻧﹰﺎ ﻳﺴﺘﻄﻴﻊ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻧﻄﻘﺎﹰ‪ ،‬ﻭﻳﻔﺘﻖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺨﺮ‬
‫ﺍﻟﻌﻈﻴﻢ ﺭﺗﻘﺎﹰ‪ ،‬ﻟﻠﺴﺎﻥ ﺻﺎﻣﺖ ﻋﻨﺪﻩ ﻛﻞ ﻧﺎﻃﻖ‪ ،‬ﻣﻦ ﺫﺭﻭﺓ ﻣﻦ ﺟﺒﻞ ﺍﻟﻌﻠﻢ ﺷﺎﻫﻖ‪ ،‬ﻓﻘﺼﺪﺗﻪ ﻗﺼﺪ ﻣﻮﺳﻰ ﻟﻠﻄﻮﺭ‪،‬‬
 ‫ﺃﻗﺘﺒﺲ ﻣﻨﻪ ﻧﺎﺭﺍﹰ‪ ،‬ﻭﺃﺣﺎﻭﻝ ﺃﻥ ﺃﺭﻓﻊ ﺑﺎﻟﻔﺨﺮ ﻣﻨﺎﺭﺍﹰ‪ ،‬ﳌﻌﺮﻓﺔ ﻣﺎ ﲣﻠﻒ ﻋﻦ ﻣﻌﺮﻓﺘﻪ ﺍﳌﺘﺨﻠﻔﻮﻥ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﰲ ﺣﻘﻴﻘﺘﻪ‬
‫ﺍﳌﺨﺘﻠﻔﻮﻥ‪ ،‬ﻓﺄﺩﻟﻴﺖ ﺩﻟﻮﻱ ﺑﺎﳌﺴﺄﻟﺔ ﺍﳋﻔﻴﻔﺔ‪ ،‬ﺍﻟﱵ ﺳﺄﻟﺖ ﻋﻨﻬﺎ‪ ،‬ﺗﺮﻗﻴﹰﺎ ﻣﻦ ﺩﻭﻥ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻭﺗﺪﺭﺟﹰﺎ ﻣﻦ ﺻﻐﺮﻯ ﺇﱃ‬
‫ﻛﺒﲑ ﻓﻜﺎﻥ ﺟﻮﺍﺑﻪ‪ ،‬ﺃﻧﻪ ﻳﺼﻐﺮ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻼﺳﺘﺮﺷﺎﺩ ﳏﻼﹰ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻫﺬﻩ ﺯﻳﺎﺩﺓ ﰲ ﻓﻀﻠﻪ‪ ،‬ﻭﻣﺎ ﳚﻮﺯ ﺻﺪﻭﺭ‬
‫ﻣﺜﻠﻪ ﻋﻦ ﻣﺜﻠﻪ‪ ،‬ﰒ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﻹﺣﺎﻟﺔ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﻨﺎﺱ ﳑﻦ ﺗﻘﺪﻡ ﺃﻭ ﺗﺄﺧﺮ‪ ،‬ﰲ ﻭﺍﺩﻱ ﺍﳊﲑﺓ ﺗﺎﺋﻬﲔ‪ ،‬ﻭﰲ ﺃﺫﻳﺎﻟﻪ‬
‫ﻣﺘﻌﺜﺮﻳﻦ‪ ،‬ﻣﻦ ﻗﺎﺋﻞ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻣﻦ ﺍﷲ‪ ،‬ﻭﳎﻴﺐ ﳚﻴﺒﻪ‪ ،‬ﻫﻞ ﻛﺎﻥ ﻣﺎ ﻛﺎﻥ ﻳﺴﺘﻌﻴﺬ ﻣﻨﻪ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻭﻋﺚ ﺍﻟﺴﻔﺮ؟ ﻭﻛﻞ ﻣﺴﺘﻌﺎﺫ ﻣﻨﻪ‪ ،‬ﺧﲑﹰﺍ ﺃﻭ ﺷﺮﹰﺍ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺧﲑﹰﺍ ﻓﺎﻻﺳﺘﻌﺎﺫﺓ ﻣﻨﻪ‬
‫ﺑﺎﻃﻠﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺷﺮﹰﺍ ﻭﺍﷲ ﻣﺮﻳﺪﻩ‪ ،‬ﻓﺎﻻﺳﺘﻌﺎﺫﺓ ﻣﻨﻪ ﻛﺬﻟﻚ ﻓﻀﻮﻝ ﻭﺯﻳﺎﺩﺓ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻭﺳﺆﺍﻝ ﻣﻦ ﻳﺴﺄﻝ‪ :‬ﻫﻞ‬
‫ﻛﺎﻥ ﺳﻢ ﺍﳊﺴﻦ ﻭﻗﺘﻞ ﺍﳊﺴﲔ‪ ،‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺧﲑﹰﺍ ﺃﻭ ﺷﺮﺍﹰ؟ ﻓﺈﻥ ﻛﺎﻥ ﺧﲑﹰﺍ ﻓﺎﻟﻠﻌﻨﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﺃﻱ ﺟﻬﺔ؟‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺷﺮﹰﺍ ﻭﺍﷲ ﻣﺮﻳﺪﻩ‪ ،‬ﺯﺍﻝ ﺍﻟﻠﻮﻡ ﻋﻦ ﺍﻟﻘﺎﺗﻞ‪ .‬ﻭﻗﺎﺋﻞ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳋﲑ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺍﻟﺸﺮ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﳎﻴﺐ‬
‫ﳚﻴﺐ ﺑﺎﳉﻮﺍﺏ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺑﻪ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﻏﲑﻩ ﳑﺎ ﺃﻃﺎﻝ ﺑﻪ ﺍﳋﻄﺎﺏ‪ ،‬ﻣﻦ ﺃﺷﻌﺎﺭ ﺍﳌﻠﺤﺪﺓ ﻭﺃﻗﻮﺍﳍﻢ‪ ،‬ﻓﻜﺎﻥ‬
‫ﺟﻮﺍﰊ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﺳﻼﻣﺘﻪ ‪ -‬ﺃﻧﲏ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻬﺗﻢ‪ ،‬ﺗﱪﻳﺖ ﺇﻟﻴﻚ‪ ،‬ﻭﺗﻄﺎﳛﺖ ﻋﻠﻴﻚ‪ .‬ﻭﺇﻥ ﻛﻼﻣﻬﻢ‬
‫ﻋﻨﺪﻱ ﻗﺒﻞ ﺃﻥ ﻋﻠﻠﺘﻪ ﻋﻠﻴﻞ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻣﺴﺎﻣﻊ ﺍﻟﻘﺒﻮﻝ ﻣﲏ ﺛﻘﻴﻞ‪ ،‬ﻓﺎﻓﺘﺢ ﱄ ﺇﱃ ﻣﺎ ﻋﻨﺪﻙ ﺑﺎﺑﺎﹰ‪ ،‬ﻭﺃﻓﺴﺢ ﱄ ﻣﻦ‬
‫ﻟﺪﻧﻚ ﺟﻨﺎﺑﺎﹰ‪ ،‬ﻓﻠﻢ ﻳﻔﻌﻞ‪ ،‬ﰒ ﺧﺎﻃﺒﺘﻪ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻋﻪ ﻣﻦ ﺃﻛﻞ ﺍﻟﻠﺤﻮﻡ‪ ،‬ﻓﺎﺣﺘﺞ ﺑﻜﻮﻧﻪ ﻣﺘﺤﺮﺟﹰﺎ ﻣﻦ ﻗﺼﺪﻫﺎ ‪ -‬ﺃﻋﲏ‬
‫ﺍﻟﺒﻬﺎﺋﻢ ‪ -‬ﺑﺎﳌﻀﺮﺓ ﻭﺍﻹﻳﻼﻡ‪ ،‬ﻣﺘﻌﻔﻔﹰﺎ ﻋﻨﻬﺎ ﳍﺬﻩ ﺍﳉﻬﺔ‪ ،‬ﻓﻘﻄﻌﺖ ﻟﺴﺎﻥ ﺣﺠﺘﻪ ﺑﻌﺪ ﺗﻨﺎﻫﻴﻬﺎ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺳﻠﻂ ﺑﻌﻀﻬﺎ ﻟﺘﺄﻛﻞ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻫﻮ ﺃﻋﺮﻑ ﺑﻮﺟﻮﻩ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺃﺭﺃﻑ ﺑﺎﺧﻠﻴﻘﺔ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺃﺭﺃﻑ ﻬﺑﺎ ﻣﻦ ﺭﻬﺑﺎ‪،‬‬
‫ﻭﻻ ﺃﻋﺪﻝ ﻓﻴﻬﺎ ﻣﻦ ﺧﺎﻟﻘﻬﺎ‪ ،‬ﰒ ﻋﺪﻝ ﺇﱃ ﻗﺼﻮﺭ ﻳﺪ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻫﻮ ﻟﻪ ﰲ ﺍﻟﺴﻨﺔ‬
‫ﻣﻨﺼﺮﻓﹰﺎ ﺇﱃ ﻣﻦ ﻳﺘﻮﱃ ﺧﺪﻣﺘﻪ ﺃﻛﺜﺮﻩ‪ ،‬ﻭﺧﺎﻟﺼﹰﺎ ﻟﻪ ﺃﻗﻠﻪ‪ ،‬ﻓﻘﻄﻌﺖ ﺍﳊﺠﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻋﻴﻨﺖ ﻟﻪ ﻋﻠﻰ‬
‫ﺟﻬﺔ ﻛﺮﳝﺔ‪ ،‬ﻣﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﺘﻌﺒﻮﻥ ﻣﺎ ﺃﻧﻔﻘﻮﺍ ﻣﻨﹰﺎ ﻭﻻ ﺃﺫﻯ‪ ،‬ﻣﺎ ﻳﻘﻮﻡ‬

‫ﺑﻘﺪﺭ ﻛﻔﺎﻳﺘﻪ‪ ،‬ﻣﻦ ﺃﻃﻴﺐ ﻣﺎ ﻳﺄﻛﻠﻮﻥ‪ ،‬ﻭﺃﺯﻛﻰ ﻣﺎ ﰲ ﺍﻟﺒﻴﻮﺕ ﻳﺪﺧﺮﻭﻥ ﻓﺘﺠﺎﻓﺖ ﻧﻔﺴﻪ ‪ -‬ﻭﻗﺎﻫﺎ ﺍﷲ ﺍﻟﺴﻮﺀ ‪ -‬ﻋﻦ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻛﺘﺐ ﰲ ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱐ ﺑﺄﻧﻪ ﻻ ﻳﺆﺛﺮ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺮﻏﺐ ﻓﻴﻪ‪ ،‬ﻭﻻ ﳜﺮﻕ ﻋﺎﺩﺗﻪ ﺍﳌﺴﺘﻤﺮﺓ ﰲ‬
‫ﺍﻟﺘﺮﻙ‪ ،‬ﻭﺍﺑﺘﺪﺃ ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﻃﻠﺒﺖ ﺍﻟﺮﺷﺪ ﳑﻦ ﻻ ﺭﺷﺪ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﳑﺎ ﺗﻌﻠﻘﺖ ﺑﻪ‪ ،‬ﻭﺟﻌﻠﺘﻪ ﳏﺠﺔ‬
‫ﺇﱃ ﺍﺳﺘﻘﺮﺍﺀ ﻃﺮﻳﻘﺘﻪ ﻭﻣﺬﻫﺒﻪ‪ ،‬ﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻹﻋﻼﻡ ﺑﺎﺟﺘﻬﺎﺩﻩ ﰲ ﺍﻟﺘﺪﻳﻦ‪ ،‬ﻭﻣﺎ ﺣﻴﻠﺘﻪ ﰲ ﺍﻵﻳﺔ ﺍﳌﻨﺰﻟﺔ " ﻣﻦ ﻳﻬﺪ ﺍﷲ‬
‫ﻓﻬﻮ ﺍﳌﻬﺘﺪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻠﻦ ﲡﺪ ﻟﻪ ﻭﻟﻴﹰﺎ ﻣﺮﺷﺪﹰﺍ " ﻓﺠﻤﻊ ﺑﲔ ﺍﳌﺘﻀﺎﺩﻳﻦ ﰲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻷﻧﻪ ﺇﻥ ﻛﺎﻧﺖ ﺍﻵﻳﺔ‬
‫ﻼ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﺃﺳﺮﺍﺭﹰﺍ ﻻ ﻳﻘﻒ ﻋﻠﻴﻬﺎ ﺇﻻ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻓﻨﺤﻦ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺴﺮ‬ ‫ﺣﻘﺎﹰ‪ ،‬ﻛﺎﻥ ﺍﻻﺟﺘﻬﺎﺩ ﺑﺎﻃ ﹰ‬
‫ﻧﺪﻭﺭ‪ ،‬ﻭﻋﻠﻰ ﺑﺎﺏ ﻣﻦ ﻫﻮ ﻋﻨﺪﻩ ﻧﻄﻮﻑ‪ ،‬ﻓﺈﻥ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻪ ‪ -‬ﺣﺮﺳﻪ ﺍﷲ ‪ -‬ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺑﺪﻋﻮﻯ ﺻﺤﺘﻪ ﰲ ﺩﻳﻨﻪ‬
‫ﻭﻋﻘﻠﻪ ﻭﻣﺮﺽ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﻮﺟﺐ ﻗﻮﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﺭﺷﺪ ﻋﻨﺪﻱ‪ ،‬ﻓﻨﻈﻤﻪ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻳﻨﺎﻗﺾ ﻧﺜﺮﻩ‪ ،‬ﻭﻧﺜﺮﻩ ﳜﺎﻟﻒ‬
‫ﻧﻈﻤﻪ‪ ،‬ﻓﻜﻴﻒ ﺍﳊﻴﻠﺔ؟ ﰒ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺒﻴﺖ ﺍﳌﻘﻮﻝ‪:‬ﺭ ﻛﻔﺎﻳﺘﻪ‪ ،‬ﻣﻦ ﺃﻃﻴﺐ ﻣﺎ ﻳﺄﻛﻠﻮﻥ‪ ،‬ﻭﺃﺯﻛﻰ ﻣﺎ ﰲ ﺍﻟﺒﻴﻮﺕ‬
‫ﻳﺪﺧﺮﻭﻥ ﻓﺘﺠﺎﻓﺖ ﻧﻔﺴﻪ ‪ -‬ﻭﻗﺎﻫﺎ ﺍﷲ ﺍﻟﺴﻮﺀ ‪ -‬ﻋﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻛﺘﺐ ﰲ ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱐ ﺑﺄﻧﻪ ﻻ ﻳﺆﺛﺮ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺮﻏﺐ ﻓﻴﻪ‪ ،‬ﻭﻻ ﳜﺮﻕ ﻋﺎﺩﺗﻪ ﺍﳌﺴﺘﻤﺮﺓ ﰲ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﺍﺑﺘﺪﺃ ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﻃﻠﺒﺖ ﺍﻟﺮﺷﺪ ﳑﻦ ﻻ ﺭﺷﺪ ﻋﻨﺪﻩ‪،‬‬
‫ﻭﺇﻥ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﳑﺎ ﺗﻌﻠﻘﺖ ﺑﻪ‪ ،‬ﻭﺟﻌﻠﺘﻪ ﳏﺠﺔ ﺇﱃ ﺍﺳﺘﻘﺮﺍﺀ ﻃﺮﻳﻘﺘﻪ ﻭﻣﺬﻫﺒﻪ‪ ،‬ﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻹﻋﻼﻡ ﺑﺎﺟﺘﻬﺎﺩﻩ ﰲ‬
 ‫ﺍﻟﺘﺪﻳﻦ‪ ،‬ﻭﻣﺎ ﺣﻴﻠﺘﻪ ﰲ ﺍﻵﻳﺔ ﺍﳌﻨﺰﻟﺔ " ﻣﻦ ﻳﻬﺪ ﺍﷲ ﻓﻬﻮ ﺍﳌﻬﺘﺪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻠﻦ ﲡﺪ ﻟﻪ ﻭﻟﻴﹰﺎ ﻣﺮﺷﺪﹰﺍ " ﻓﺠﻤﻊ ﺑﲔ‬
‫ﻼ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﺃﺳﺮﺍﺭﹰﺍ ﻻ‬‫ﺍﳌﺘﻀﺎﺩﻳﻦ ﰲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻷﻧﻪ ﺇﻥ ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺣﻘﺎﹰ‪ ،‬ﻛﺎﻥ ﺍﻻﺟﺘﻬﺎﺩ ﺑﺎﻃ ﹰ‬
‫ﻳﻘﻒ ﻋﻠﻴﻬﺎ ﺇﻻ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻓﻨﺤﻦ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺴﺮ ﻧﺪﻭﺭ‪ ،‬ﻭﻋﻠﻰ ﺑﺎﺏ ﻣﻦ ﻫﻮ ﻋﻨﺪﻩ ﻧﻄﻮﻑ‪ ،‬ﻓﺈﻥ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻪ ‪-‬‬
‫ﺣﺮﺳﻪ ﺍﷲ ‪ -‬ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺑﺪﻋﻮﻯ ﺻﺤﺘﻪ ﰲ ﺩﻳﻨﻪ ﻭﻋﻘﻠﻪ ﻭﻣﺮﺽ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﻮﺟﺐ ﻗﻮﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﺭﺷﺪ‬
‫ﻋﻨﺪﻱ‪ ،‬ﻓﻨﻈﻤﻪ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻳﻨﺎﻗﺾ ﻧﺜﺮﻩ‪ ،‬ﻭﻧﺜﺮﻩ ﳜﺎﻟﻒ ﻧﻈﻤﻪ‪ ،‬ﻓﻜﻴﻒ ﺍﳊﻴﻠﺔ؟ ﰒ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺒﻴﺖ ﺍﳌﻘﻮﻝ‪:‬‬
‫ﻏﺪﻭﺕ ﻣﺮﻳﺾ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺪﻳﻦ ﻓﺎﻟﻘﲏ ‪ ...‬ﻟﺘﻌﻠﻢ ﺃﻧﺒﺎﺀ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺼﺤﺎﺋﺢ‬
‫ﻳﺆﺩﻱ ﻣﻌﻨﺎﻩ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﻓﻼ ﺗﺄﻛﻠﻦ ﻣﺎ ﺃﺧﺮﺝ ﺍﳌﺎﺀ ﻇﺎﳌﹰﺎ ‪ ...‬ﻭﻻ ﺗﺒﻎ ﻗﻮﺗﹰﺎ ﻣﻦ ﻏﺮﻳﺾ ﺍﻟﺬﺑﺎﺋﺢ‬
‫ﻓﻜﺄﻥ ﻣﺮﺽ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻞ ﻣﻦ ﺟﻬﺔ ﺃﻛﻞ ﺍﻟﻠﺤﻮﻡ‪ ،‬ﻭﺷﺮﺏ ﺍﻷﻟﺒﺎﻥ‪ ،‬ﻭﺗﻨﺎﻭﻝ ﺍﻟﻌﺴﻞ‪ ،‬ﻓﻤﻦ ﺗﺮﻙ ﻫﺬﻩ ﺍﳌﻄﺎﻋﻢ‪،‬‬
‫ﻛﺎﻥ ﺻﺤﻴﺤﺎﹰ ﺩﻳﻨﻪ ﻭﻋﻘﻠﻪ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻥ ﺻﺤﺔ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﻌﻘﻮﻝ ﻻ ﺗﻘﻮﻡ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ‬
‫ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ‪ ،‬ﻧﺎﺳﺨﹰﺎ ﳊﻜﻢ ﺍﻷﻭﻝ‪ ،‬ﻓﻴﻜﻮﻥ ﳏﺼﻮﻝ ﺩﻋﻮﺍﻩ ﰲ ﻓﻘﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﱃ ﺃﻥ ﻳﺼﺢ ﺩﻳﻨﻬﻢ ﻭﻋﻘﻠﻬﻢ‪ ،‬ﻫﻮ ﺃﻥ‬
‫ﻳﻘﻮﻝ ﳍﻢ‪ :‬ﻻ ﺗﺄﻛﻠﻮﺍ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻠﱭ!!! ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺒﺤﺮﻱ ﻛﺎﺭﻩ ﺃﻥ ﳜﺮﺝ ﺇﱃ ﺍﻟﱪ‪ ،‬ﻭﺇﻧﻪ ﻟﻴﺲ ﻳﻘﺒﺢ‬
‫ﰲ ﺍﻟﻌﻘﻮﻝ ﺗﺮﻙ ﺃﻛﻠﻪ ﻭﺇﻥ ﻛﺎﻥ ﺣﻼﻻﹰ‪ ،‬ﻷﻥ ﺍﳌﺘﺪﻳﻨﲔ ﱂ ﻳﺰﺍﻟﻮﺍ ﻳﺘﺮﻛﻮﻥ ﻣﺎ ﳍﻢ ﻃﻠﻘﺎﹰ‪ ،‬ﻓﻤﺎ ﻣﻦ ﺣﻴﻮﺍﻥ ﲝﺮﻱ ﻭﻻ‬
‫ﺑﺮﻱ‪ ،‬ﻫﻮ ﺃﺟﻞ ﻣﻦ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻲ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﻭﻫﻮ ﻛﺎﺭﻩ ﻟﻠﻤﻮﺕ ﻓﻴﻤﻮﺕ‪ ،‬ﻭﻛﺎﺭﻩ ﻷﻥ ﻳﺄﻛﻠﻪ ﺷﻲﺀ‪ ،‬ﻭﺍﻟﺪﻭﺩ‬
‫ﻳﺄﻛﻠﻪ ﰲ ﻗﱪﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﺻﺎﻧﺪﺭﹰﺍ ﻋﻦ ﻣﻮﺿﻊ ﺣﻜﻤﺔ‪ ،‬ﻛﺎﻥ ﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﱪﻱ ﻭﺍﻟﺒﺤﺮﻱ ﺟﺎﺭﻳﹰﺎ‬
‫ﻼ ﲟﺜﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺪﻭ ﹰﻻ ﺑﻪ ﻋﻦ ﻭﺟﻪ ﺍﳊﻜﻤﺔ‪ ،‬ﻛﺎﻥ ﳏﺎ ﹰﻻ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﻧﻌﻲ ﺳﻔﻴﻬﺎﹰ‪،‬‬
‫ﰲ ﻣﻀﻤﺎﺭ ﻫﺬﺍ‪ ،‬ﻣﺜ ﹰ‬
‫ﻭﺃﻛﻮﻥ ‪ -‬ﻭﺃﻧﺎ ﻣﺼﻨﻮﻋﻪ ‪ -‬ﺣﻜﻴﻤﹰﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺻﻠﻰ ﺇﱃ ﺃﻥ ﺗﻘﺮﺣﺖ ﻗﺪﻣﺎﻩ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻓﻼ ﺃﺣﺐ ﺃﻥ‬
‫ﺃﻛﻮﻥ ﻋﺒﺪﹰﺍ ﺷﻜﻮﺭﺍﹰ؟ ﻓﻤﺎ ﻫﺬﺍ ﳑﺎ ﳓﻦ ﻋﻠﻴﻪ ﰲ ﺷﻲﺀ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﰲ‬
‫ﺍﻷﻭﻗﺎﺕ ﺍﻟﱵ ﲡﻮﺯ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ‪ ،‬ﻋﻠﻰ ﺃﻻ ﻳﺰﻳﺪ ﰲ ﺍﻟﻔﺮﺍﺋﺾ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺷﺮﻋﻲ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﺍﻟﻘﻀﻴﺔ ﻟﻠﺘﻜﻠﻢ ﻋﻠﻰ ﺍﻟﻌﻘﻠﻴﺎﺕ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺇﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺣﺮﻡ ﺻﻴﺪ ﺍﳊﺮﻡ‪ ،‬ﻭﺇﻥ ﻟﻐﲑﻩ ﺃﻥ ﳛﺮﻡ ﺻﻴﺪ ﺍﳊﻞ ﺗﻘﺮﺑﹰﺎ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ ﳛﻠﻞ ﺃﻭ ﳛﺮﻡ ﻏﲑﻩ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﻋﻠﻴﹰﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﳌﺎ ﻗﺪﻡ ﺇﻟﻴﻪ ﺍﳋﺒﻴﺺ ﺳﺄﻝ‪ :‬ﻫﻞ ﺃﻛﻞ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﻪ؟ ﻓﻠﻤﺎ ﻗﺎﻟﻮﺍ ﻻ‪ :‬ﺭﻓﻌﻪ ﻭﱂ ﻳﺄﻛﻠﻪ‪ ،‬ﻓﻬﺬﻩ ﺍﳊﺠﺔ ﻋﻠﻴﻪ ﻻ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﳎﻤﻌﻮﻥ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﱂ ﻳﻔﺎﺭﻕ ﺃﻛﻞ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻫﻮ ﻳﻬﺠﺮﻩ ﺩﻫﺮﻩ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﻀﺪ ﺳﻮﺍﺀ‪ ،‬ﻭﻟﻮ ﺃﻧﻪ‬
‫‪ -‬ﺣﺮﺳﻪ ﺍﷲ ‪ -‬ﱂ ﻳﺴﺘﻈﻬﺮ ﻋﻠﻲ ﺑﺎﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﱂ ﻳﺘﺠﺎﻭﺯ ﻧﺼﺒﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻟﺼﻨﺘﻪ ﻋﻦ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﺬﻱ ﻋﺴﻰ ﺃﻥ‬
‫ﻳﺴﺘﻐﻞ ﺳﺮﻩ‪ .‬ﻭﻳﻌﺰ ﻋﻠﻲ ﺫﻟﻚ‪.‬‬

‫ﻭﺃﻣﺎ ﻣﺎ ﺷﻜﺎﻩ ﻣﻦ ﺿﻌﻔﻪ‪ ،‬ﻭﻗﺼﻮﺭ ﺣﺮﻛﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﱂ ﻳﺒﻖ ﻓﻴﻪ ﺑﻘﻴﺔ ﻷﻥ ﻳﺴﺄﻝ ﻭﻻ ﺃﻥ ﳚﻴﺐ‪ ،‬ﻓﻤﺎ ﻫﻮ ‪ -‬ﺣﺮﺳﻪ ﺍﷲ‬
‫‪ -‬ﻋﻠﻰ ﻋﻼﺗﻪ ﻣﻦ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻘﻮﺓ‪ ،‬ﺇﻻ ﻣﻦ ﳏﺎﺳﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﳑﻦ ﺳﺎﺭﺕ ﺑﺬﻛﺮ ﻓﻀﻠﻪ ﺍﻟﺮﻛﺒﺎﻥ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻋﻠﻰ‬
‫ﻋﺪﻭﺍﻥ ﺍﻟﺪﻫﺮ ﻋﻠﻴﻪ‪ ،‬ﻋﺪﺍ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﲝﺮﻣﺎﻬﻧﺎ ﻣﻼﺫ ﺩﻧﻴﺎﻫﺎ‪ ،‬ﻓﺈﻥ ﻭﺛﻘﺖ ﻧﻔﺴﻪ ﲟﻼﺫ ﺗﻌﺘﺎﺽ ﻋﻨﻬﺎ‪ ،‬ﳑﺎ ﻫﻮ ﺧﲑ‬
‫ﻭﺃﺑﻘﻰ ﻣﻨﻬﺎ‪ ،‬ﻓﻤﺎ ﺧﺴﺮﺕ ﺻﻔﻘﺘﻪ‪ ،‬ﻭﻗﺎﻡ ﻣﺼﺪﺍﻕ ﻗﻮﻟﻪ ﺑﺎﻟﺒﻴﺖ ﺍﳌﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻮﺳﻢ ﲟﻴﺴﻢ ﺍﻟﺸﺢ ﲟﻨﻊ‬
‫ﺍﳌﻨﺘﺠﻌﲔ‪ ،‬ﻭﺭﺩ ﺍﻟﺴﺎﺋﻠﲔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺷﻖ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﻏﲑ ﺑﺼﲑﺓ ﻛﻤﺎ ﻳﺪﻋﻴﻪ ﺍﻵﻥ‪ ،‬ﺧﻮﺿﹰﺎ ﻣﻊ ﺍﳋﺎﺋﻀﲔ‪،‬‬
‫ﻭﲢﲑﹰﺍ ﻣﻊ ﺃﻣﺜﺎﻟﻨﺎ ﻣﻦ ﺍﳌﺘﺤﲑﻳﻦ‪ ،‬ﻓﻘﺪ ﺃﺿﺎﻋﻬﺎ ﻭﺟﲎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﺩﻋﻰ ﰲ ﺍﻟﺒﻴﺖ ﺍﳌﻘﺪﻡ ﺫﻛﺮﻩ ﻣﺎ ﻻ ﺑﺮﻫﺎﻥ ﻟﻪ‪،‬‬
‫ﻭﺍﻟﻐﺮﺽ ﰲ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﺇﺫﺍ ﻋﺪﻣﺖ ﻓﻘﺪ ﺧﻔﻒ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﻳﺘﻜﻠﻒ ﺟﻮﺍﺑﹰﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺳﺠﺎﻉ ﻭﻣﺴﺎﺀﻟﱵ ﺍﻟﺘﺨﻠﻲ ﻋﻨﻬﺎ‪ ،‬ﻓﻤﺎ ﻛﺎﻧﺖ ﺇﻻ ﺿﺤﹰﺎ ﺑﺎﳌﻌﺎﱐ ﺃﻥ ﺗﻀﻞ ﺑﺘﺘﺒﻌﻬﺎ‪ ،‬ﻭﻷﻧﲏ ﺇﺫﺍ ﺗﺘﺒﻌﺖ‬
‫ﻓﻀﻠﻪ‪ ،‬ﺑﺼﻨﻌﺎﺗﻪ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺟﺪﺕ ﰲ ﺃﺭﺿﻪ ﻣﺮﺍﻏﻤﹰﺎ ﻛﺜﲑﹰﺍ ﻭﺳﻌﺔ‪ ،‬ﻭﻣﻦ ﺃﻳﻦ ﱄ‪ ،‬ﺃﻥ ﺃﻇﻬﺮ ﻋﻠﻰ‬
‫ﻣﻜﻨﻮﻥ ﺟﻮﺍﻫﺮ ﻋﻠﻮﻡ ﺩﻳﻨﻪ؟ ﻛﻈﻬﻮﺭﻱ ﻋﻠﻰ ﻣﺼﻨﻔﺎﺕ ﺃﺩﺑﻪ ﻭﺷﻌﺮﻩ‪ ،‬ﻭﻗﺒﻞ ﻭﺑﻌﺪ‪ ،‬ﻓﺄﻧﺎ ﺃﻋﺘﺬﺭ ﻋﻦ ﺳﺮ ﻟﻪ ‪ -‬ﺃﺩﺍﻡ‬
‫ﺍﷲ ﺣﺮﺍﺳﺘﻪ ‪ -‬ﺃﺫﻋﺘﻪ‪ ،‬ﻭﺯﻣﺎﻥ ﻣﻨﻪ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻭﺍﻹﺟﺎﺑﺔ ﺷﻐﻠﺘﻪ‪ ،‬ﻷﻧﲏ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻧﻔﻌﺘﻪ ﺿﺮﺭﺗﻪ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻌﻠﻢ‪،‬‬
‫ﺃﱐ ﻣﺎ ﻗﺼﺪﺕ ﺑﻪ ﻏﲑ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻋﻠﻤﻪ‪ ،‬ﻭﺍﻻﻏﺘﺮﺍﻑ ﻣﻦ ﲝﺮﻩ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﻛﻨﺎ ﲝﻀﺮﺓ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﺮﻡ‪ ،‬ﺍﻟﻮﺯﻳﺮ ﲨﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﻴﺒﺎﱐ ‪ -‬ﺣﺮﺱ‬
‫ﺍﷲ ﳎﺪﻩ ‪ -‬ﻭﻓﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻭﺍﻷﺩﺏ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﺪﻻﻥ ﺍﻟﻨﺤﻮﻱ ﺍﳌﻮﺻﻠﻲ‪:‬‬
‫ﺣﻀﺮﺕ ﺑﺪﻣﺸﻖ ﻋﻨﺪ ﳏﻤﺪ ﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﻋﻨﲔ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻭﺯﻳﺮ ﺍﳌﻌﻈﻢ‪ ،‬ﻓﺠﺎﺀﺗﻪ ﺭﻗﻌﺔ ﻃﻮﻳﻠﺔ ﻋﺮﻳﻀﺔ‪ ،‬ﺧﺎﻟﻴﺔ ﻣﻦ‬
‫ﻼ‪ :‬ﻫﻞ ﺭﺃﻳﺖ ﻗﻂ ﺭﻗﻌﺔ ﺃﺳﻘﻂ ﺃﻭ ﺃﺩﺑﺮ ﻣﻦ ﻫﺬﻩ‪ ،‬ﻣﻊ ﻃﻮﻝ ﻭﻋﺮﺽ؟‬ ‫ﻣﻌﲎ‪ ،‬ﻓﺎﺭﻏﺔ ﻣﻦ ﻓﺎﺋﺪﺓ‪ ،‬ﻓﺄﻟﻘﺎﻫﺎ ﺇﱄ ﻗﺎﺋ ﹰ‬
‫ﻓﺘﻨﺎﻭﻟﺘﻬﺎ ﻓﻮﺟﺪﻬﺗﺎ ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻭﺷﺮﻋﺖ ﺃﺧﺎﻃﺒﻪ‪ ،‬ﻓﺄﻭﻣﺄ ﺇﱄ ﺑﺎﻟﺴﻜﻮﺕ ﻭﻫﻮ ﻣﻔﻜﺮ‪ ،‬ﰒ ﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﺭﺩﺕ ﻣﻨﻚ ﺭﻗﻌﺔ ﺃﺳﺄﻣﺘﲏ ‪ ...‬ﻭﺛﻨﺖ ﺻﺪﺭﻱ ﺍﳊﻤﻮﻝ ﻣﻠﻮﻻ‬
‫ﻼ ﻭﻛﺮﺑﹰﺎ ‪ ...‬ﻭﻟﻴﺎﱄ ﺍﻟﺸﺘﺎﺀ ﺑﺮﺩﹰﺍ ﻭﻃﻮﻻ‬
‫ﻛﻨﻬﺎﺭ ﺍﳌﺼﻴﻒ ﺛﻘ ﹰ‬
‫ﻓﺎﺳﺘﺤﺴﻦ ﺃﻫﻞ ﺍﺠﻤﻟﻠﺲ ﻫﺬﻩ ﺍﻟﺒﺪﻳﻬﺔ‪ ،‬ﻭﻋﺠﺒﻮﺍ ﻣﻦ ﺣﺴﻦ ﺍﳌﻌﲎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﺮﻡ‪ :‬ﻣﺎﺯﻟﺖ ﺃﺳﺘﺤﺴﻦ‬
‫ﻛﻼﻣﹰﺎ ﻭﺟﺪﺗﻪ ﻋﻠﻰ ﻇﻬﺮ ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺍﻷﻋﺸﻰ‪ ،‬ﰲ ﻣﺪﻳﻨﺔ ﻗﻔﻂ ﺳﻨﺔ ﲬﺲ ﻭﲦﺎﻧﲔ‪ ،‬ﻳﺘﻀﻤﻦ ﻷﰊ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ‬
‫ﺷﻌﺮﺍﹰ‪ ،‬ﻳﺸﺒﻪ ﻣﺎ ﰲ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ ﻣﻦ ﺍﳌﻘﺎﺑﻠﺔ‪ ،‬ﺿﺪﹰﺍ ﺑﻀﺪ ﰲ ﻣﻮﺿﻌﲔ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ ﻳﻔﻀﻼﻥ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬
‫ﻓﻘﻠﻨﺎ ﻟﻪ‪ :‬ﻭﻣﺎ ﺫﻟﻚ ﺍﻟﻜﻼﻡ؟ ﻓﻘﺎﻝ‪ :‬ﺣﻜﻲ ﺃﻥ ﺻﺎﱀ ﺑﻦ ﻣﺮﺩﺍﺱ ﺻﺎﺣﺐ ﺣﻠﺐ‪ ،‬ﻧﺰﻝ ﻋﻠﻰ ﻣﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ‬
‫ﳏﺎﺻﺮﺍﹰ‪ ،‬ﻭﻧﺼﺐ ﻋﻠﻴﻬﺎ ﺍﺠﻤﻟﺎﻧﻴﻖ‪ ،‬ﻭﺍﺷﺘﺪ ﰲ ﺍﳊﺼﺎﺭ ﻷﻫﻠﻬﺎ‪ ،‬ﻓﺠﺎﺀ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﻟﻌﺠﺰﻫﻢ‬
‫ﻋﻦ ﻣﻘﺎﻭﻣﺘﻪ‪ ،‬ﻷﻧﻪ ﺟﺎﺀﻫﻢ ﲟﺎ ﻻ ﻗﺒﻞ ﳍﻢ ﺑﻪ‪ ،‬ﻭﺳﺄﻟﻮﺍ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺗﻼﰲ ﺍﻷﻣﺮ‪ ،‬ﺑﺎﳋﺮﻭﺝ ﺇﻟﻴﻪ ﺑﻨﻔﺴﻪ‪ .‬ﻭﺗﺪﺑﲑ ﺍﻷﻣﺮ‬
‫ﺑﺮﺃﻳﻪ‪ ،‬ﺇﻣﺎ ﺑﺄﻣﻮﺍﻝ ﻳﺒﺬﻟﻮﻬﻧﺎ‪ ،‬ﺃﻭ ﻃﺎﻋﺔ ﻳﻌﻄﻮﻬﻧﺎ‪ ،‬ﻓﺨﺮﺝ ﻭﻳﺪﻩ ﰲ ﻳﺪ ﻗﺎﺋﺪﻩ‪ ،‬ﻭﻓﺘﺢ ﺍﻟﻨﺎﺱ ﻟﻪ ﺑﺎﺑﹰﺎ ﻣﻦ ﺃﺑﻮﺍﺏ ﻣﻌﺮﺓ‬
‫ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﺧﺮﺝ ﻣﻨﻪ ﺷﻴﺦ ﻗﺼﲑ ﻳﻘﻮﺩﻩ ﺭﺟﻞ‪ ،‬ﻓﻘﺎﻝ ﺻﺎﱀ‪ :‬ﻫﻮ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ ،‬ﻓﺠﻴﺌﻮﱐ ﺑﻪ‪ ،‬ﻓﻠﻤﺎ ﻣﺜﻞ ﺑﲔ ﻳﺪﻳﻪ‪،‬‬
‫ﺳﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺍﻷﻣﲑ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻩ ‪ ، -‬ﻛﺎﻟﻨﻬﺎﺭ ﺍﳌﺎﺗﻊ‪ ،‬ﻗﺎﻅ ﻭﺳﻄﻪ‪ ،‬ﻭﻃﺎﺏ ﺃﺑﺮﺩﺍﻩ‪ ،‬ﺃﻭ ﻛﺎﻟﺴﻴﻒ‬
‫ﺍﻟﻘﺎﻃﻊ‪ ،‬ﻻﻥ ﻣﺘﻨﻪ‪ ،‬ﻭﺧﺸﻦ ﺣﺪﺍﻩ‪ " ،‬ﺧﺬ ﺍﻟﻌﻔﻮ ﻭﺃﻣﺮ ﺑﺎﻟﻌﺮﻑ‪ ،‬ﻭﺃﻋﺮﺽ ﻋﻦ ﺍﳉﺎﻫﻠﲔ " ﻓﻘﺎﻝ ﺻﺎﱀ‪ " :‬ﻻ‬
‫ﺗﺜﺮﻳﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻴﻮﻡ " ﻗﺪ ﻭﻫﺒﺖ ﻟﻚ ﺍﳌﻌﺮﺓ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﻭﺃﻣﺮ ﺑﺘﻘﻮﻳﺾ ﺍﳋﻴﺎﻡ ﻭﺍﺠﻤﻟﺎﻧﻴﻖ‪ ،‬ﻓﻨﻘﻀﺖ ﻭﺭﺣﻞ‪ ،‬ﻭﺭﺟﻊ‬
‫ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﳒﻰ ﺍﳌﻌﺮﺓ ﻣﻦ ﺑﺮﺍﺛﻦ ﺻﺎﱀ ‪ ...‬ﺭﺏ ﻳﻌﺎﰲ ﻛﻞ ﺩﺍﺀ ﻣﻌﻀﻞ‬
‫ﻣﺎ ﻛﺎﻥ ﱄ ﻓﻴﻬﺎ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ ‪ ...‬ﺍﷲ ﺃﳊﻔﻬﻢ ﺟﻨﺎﺡ ﺗﻔﻀﻞ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻏﺎﻟﺐ ﺑﻦ ﻣﻬﺬﺏ ﺍﳌﻌﺮﻱ ﰲ ﺗﺎﺭﳜﻪ‪ ،‬ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪:‬‬
 ‫ﺻﺎﺣﺖ ﺍﻣﺮﺃﺓ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﰲ ﺟﺎﻣﻊ ﺍﳌﻌﺮﺓ‪ ،‬ﻭﺫﻛﺮﺕ ﺃﻥ ﺻﺎﺣﺐ ﺍﳌﺎﺧﻮﺭ ﺃﺭﺍﺩ ﺃﻥ ﻳﻐﺘﺼﺒﻬﺎ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻨﻔﺮ ﻛﻞ‬
‫ﻣﻦ ﰲ ﺍﳉﺎﻣﻊ‪ ،‬ﻭﻫﺪﻣﻮﺍ ﺍﳌﺎﺧﻮﺭ‪ ،‬ﻭﺃﺧﺬﻭﺍ ﺧﺸﺒﻪ ﻭﻬﻧﺒﻮﻩ‪ ،‬ﻭﻛﺎﻥ ﺃﺳﺪ ﺍﻟﺪﻭﻟﺔ ﰲ ﻧﻮﺍﺣﻲ ﺻﻴﺪﺍ‪ ،‬ﻓﻮﺻﻞ ﺍﻷﻣﲑ‬
‫ﺃﺳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺎﻋﺘﻘﻞ ﻣﻦ ﺃﻋﻴﺎﻬﻧﺎ ﺳﺒﻌﲔ ﺭﺟﻼﹰ‪ ،‬ﻭﺫﻟﻚ ﺑﺮﺃﻱ ﻭﺯﻳﺮﻩ ﺗﺎﺩﺭﺱ ﺑﻦ ﺍﳊﺴﻦ ﺍﻷﺳﺘﺎﺫ‪ ،‬ﻭﺃﻭﳘﻪ ﺃﻥ ﰲ‬
‫ﺫﻟﻚ ﺇﻗﺎﻣﺔ ﻟﻠﻬﻴﺒﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻘﺪ ﺑﻠﻐﲏ ﺃﻧﻪ ﺩﻋﻲ ﳍﺆﻻﺀ ﺍﳌﻌﺘﻘﻠﲔ ﺑﺂﻣﺪ ﻭﻣﻴﺎ ﻓﺎﺭﻗﲔ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ‪ ،‬ﻭﻗﻄﻊ ﺗﺎﺩﺭﺱ‬
‫ﻋﻠﻴﻬﻢ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺧﺮﺝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﺇﱃ ﺃﺳﺪ ﺍﻟﺪﻭﻟﺔ ﺻﺎﱀ‪ ،‬ﻭﻫﻮ ﺑﻈﺎﻫﺮ ﺍﳌﻌﺮﺓ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ ﺍﻟﺸﻴﺦ‬
‫ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ :‬ﻣﻮﻻﻧﺎ ﺍﻟﺴﻴﺪ ﺍﻷﺟﻞ‪ ،‬ﺃﺳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻣﻘﺪﻣﻬﺎ ﻭﻧﺎﺻﺤﻬﺎ‪ ،‬ﻛﺎﻟﻨﻬﺎﺭ ﺍﳌﺎﺗﻊ‪ ،‬ﺍﺷﺘﺪ ﻫﺠﲑﻩ‪ ،‬ﻭﻃﺎﺏ‬
‫ﺃﺑﺮﺩﺍﻩ‪ ،‬ﻭﻛﺎﻟﺴﻴﻒ ﺍﻟﻘﺎﻃﻊ‪ ،‬ﻻﻥ ﺻﻔﺤﻪ‪ ،‬ﻭﺧﺸﻦ ﺣﺪﺍﻩ‪ " ،‬ﺧﺬ ﺍﻟﻌﻔﻮ ﻭﺃﻣﺮ ﺑﺎﻟﻌﺮﻑ‪ ،‬ﻭﺃﻋﺮﺽ ﻋﻦ ﺍﳉﺎﻫﻠﲔ " ‪.‬‬
‫ﻓﻘﺎﻝ ﺻﺎﱀ‪ :‬ﻗﺪ ﻭﻫﺒﺘﻬﻢ ﻟﻚ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﱂ ﻳﻌﻠﻢ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ ،‬ﺃﻥ ﺍﳌﺎﻝ ﻗﺪ ﻗﻄﻊ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻗﺪ ﺳﺄﻝ‬
‫ﻓﻴﻪ‪ ،‬ﰒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺑﻌﺪ ﺫﻟﻚ ﺷﻌﺮﹰﺍ ﻭﻫﻮ‪:‬‬
‫ﺗﻐﻴﺒﺖ ﰲ ﻣﻨﺰﱄ ﺑﺮﻫﺔ ‪ ...‬ﺳﺘﲑ ﺍﻟﻌﻴﻮﻥ ﻓﻘﻴﺪ ﺍﳊﺴﺪ‬
‫ﻓﻠﻤﺎ ﻣﻀﻰ ﺍﻟﻌﻤﺮ ﺇﻻ ﺍﻷﻗﻞ ‪ ...‬ﻭﺣﻢ ﻟﺮﻭﺣﻲ ﻓﺮﺍﻕ ﺍﳉﺴﺪ‬
‫ﺑﻌﺜﺖ ﺷﻔﻴﻌﹰﺎ ﺇﱃ ﺻﺎﱀ ‪ ...‬ﻭﺫﺍﻙ ﻣﻦ ﺍﻟﻘﻮﻡ ﺭﺃﻱ ﻓﺴﺪ‬
‫ﻓﻴﺴﻤﻊ ﻣﲏ ﺳﺠﻊ ﺍﳊﻤﺎﻡ ‪ ...‬ﻭﺃﲰﻊ ﻣﻨﻪ ﺯﺋﲑ ﺍﻷﺳﺪ‬
‫ﻓﻼ ﻳﻌﺠﺒﲏ ﻫﺬﺍ ﺍﻟﻨﻔﺎﻕ ‪ ...‬ﻓﻜﻢ ﻧﻔﻘﺖ ﳏﻨﺔ ﻣﺎ ﻛﺴﺪ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳔﻴﻞ ﺍﳊﻤﲑﻱ‬

‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺸﻨﺘﻤﺮﻱ ﻳﻘﻮﻝ ﻓﻴﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺑﻦ ﻏﻨﺰﻭﺍﻥ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺸﻨﺘﻤﺮﻱ‪ ،‬ﻭﻗﺪ ﺣﻀﺮ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻴﻪ ﻫﻮ ﻭﲨﺎﻋﺔ ﻣﻦ ﻃﻠﺒﺔ ﺷﻨﺘﻤﺮﻳﺔ‪:‬‬
‫ﻭﳎﻠﺲ ﻟﻴﺲ ﻟﺸﺮ ﺑﻪ ‪ ...‬ﺑﺎﻉ ﻭﺑﺎﻉ ﺍﳋﲑ ﻓﻴﻪ ﻣﺪﻳﺪ‬
‫ﻭﺭﲟﺎ ﺗﻘﻀﻰ ﺣﻴﺎﺓ ﺑﻪ ‪ ...‬ﻭﻳﻨﺜﲏ ﺍﻟﻌﺎﱂ ﻓﻴﻪ ﺑﻠﻴﺪ‬
‫ﻳﺰﻳﻨﻪ ﰲ ﲨﻌﻪ ﻓﺘﻴﺔ ‪ ...‬ﻏﺮ ﻛﻤﺎ ﺗﺪﺭﻱ ﺻﺒﺎﺡ ﺍﳋﺪﻭﺩ‬
‫ﻣﺎ ﻣﻨﻬﻢ ﰲ ﲨﻌﻬﻢ ﻭﺍﺣﺪ ‪ ...‬ﺇﻻ ﺃﺧﻮ ﻧﺒﻞ ﻭﺫﻫﻦ ﺣﺪﻳﺪ‬
‫ﲡﻤﻌﻮﺍ ﺣﻮﻝ ﻓﻘﻴﻪ ﺣﻮﻯ ‪ ...‬ﺣﻠﻤﹰﺎ ﻭﻋﻠﻤﹰﺎ ﻣﻊ ﺭﺃﻱ ﺳﺪﻳﺪ‬
‫ﺇﻥ ﺧﺎﻧﻚ ﺍﻟﺘﻔﻜﲑ ﰲ ﻣﺸﻜﻞ ‪ ...‬ﻓﺂﺕ ﻣﻦ ﻳﺒﻠﻎ ﻣﺎ ﻗﺪ ﺗﺮﻳﺪ‬
‫ﻭﺇﻥ ﻳﻘﻞ ﻛﺎﻥ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ‪ ...‬ﻭﱂ ﻳﻜﻦ ﻓﻴﻪ ﳋﻠﻖ ﻣﺰﻳﺪ‬
‫ﻛﺄﻧﻪ ﺑﲔ ﺗﻼﻣﻴﺬﻩ ‪ ...‬ﺑﺪﺭ ﺑﺪﺍ ﺑﲔ ﳒﻮﻡ ﺍﻟﺴﻌﻮﺩ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻬﺎﺑﺎﺫﻱ ﺍﻟﻀﺮﻳﺮ‬

‫ﻣﻦ ﺗﻼﻣﻴﺬ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﻟﻪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻠﻤﻊ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻴﺪ ﺑﻦ ﻋﻠﻲ‬

‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻷﺷﻘﺮ‪ ،‬ﺍﻟﻨﺤﻮﻱ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﻣﺘﺄﺧﺮ ﻣﻦ ﺳﺎﻛﲏ ﻗﻄﻴﻌﺔ ﺑﺎﺏ ﺍﻷﺯﺝ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺪﺑﻴﺜﻲ‬
‫ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﺍﻟﺬﻱ ﺫﻳﻠﻪ ﻋﻠﻰ ﺗﺎﺭﻳﺦ ﺍﻟﺴﻤﻌﺎﱐ ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﺃﺩﻳﺐ ﻓﺎﺿﻞ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﺯﻛﺮﻳﺎ‪ ،‬ﳛﲕ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻭﻻﺯﻣﻪ ﺣﱴ ﺑﺮﻉ ﰲ ﻓﻨﻪ‪ ،‬ﻭﲰﻊ ﻋﻠﻰ ﻋﻠﻮ ﺳﻨﻪ‪ ،‬ﻣﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺴﻼﻣﻲ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﻣﻦ ﻳﺬﻛﺮ ﺃﻧﻪ ﺭﺃﻯ ﺃﺑﺎ ﳏﻤﺪ ﺑﻦ ﺍﳋﺸﺎﺏ ﺍﻟﻨﺤﻮﻱ ﺑﺎﻟﻘﻄﻴﻌﺔ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺍﻷﺯﺝ‪ ،‬ﻭﻫﻮ ﻳﺴﺄﻟﻪ ﻋﻦ‬
‫ﻣﺴﺎﺋﻞ ﻣﻦ ﺍﻟﻨﺤﻮ ﻭﻳﺒﺎﺣﺜﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻷﺷﻘﺮ‪ :‬ﻭﺃﻗﺮﺃ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ ﻗﻠﻴﻠﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‬

‫ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺑﻦ ﺷﻬﻴﺪ ﺃﺑﻮ ﻋﺎﻣﺮ‪ ،‬ﺃﺷﺠﻌﻲ ﺍﻟﻨﺴﺐ‪ ،‬ﻣﻦ ﻭﻟﺪ ﺍﻟﻮﺿﺎﺡ‪ ،‬ﺑﻦ ﺭﺯﺍﺡ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻛﺎﻥ ﻣﻊ ﺍﻟﻀﺤﺎﻙ ﻳﻮﻡ ﺍﳌﺮﺝ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺳﺖ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‬
‫ﺑﻘﺮﻃﺒﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺷﻴﺦ ﻣﻦ ﺷﻴﻮﺥ ﻭﺯﺭﺍﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺎﻣﺮﻳﺔ‪،‬‬
‫ﻭﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺎﺻﺮ‪ ،‬ﻟﻪ ﺷﻌﺮ ﻭﺑﺪﻳﻬﺔ‪ ،‬ﻭﱂ ﳜﻠﻒ ﻟﻨﻔﺴﻪ ﻧﻈﲑﹰﺍ ﰲ ﻋﻠﻤﻲ ﺍﻟﻨﻈﻢ‬
‫ﻭﺍﻟﻨﺜﺮ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻷﺩﺏ‪ ،‬ﻭﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺃﻗﺴﺎﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻟﻪ ﺣﻆ ﻣﻦ ﺫﻟﻚ ﺑﺴﻖ ﻓﻴﻪ‪ ،‬ﻭﱂ ﻳﺮ‬
‫ﻟﻨﻔﺴﻪ ﰲ ﺍﻟﺒﻼﻏﺔ ﺃﺣﺪﹰﺍ ﳚﺎﺭﻳﻪ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺣﺎﻧﻮﺕ ﻋﻄﺎﺭ ﰲ ﳓﻮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﺳﺎﺋﺮ ﺭﺳﺎﺋﻠﻪ ﻭﻛﺘﺒﻪ ﻧﺎﻓﻌﺔ ﺍﳉﺪ‪ ،‬ﻛﺜﲑﺓ ﺍﳍﺰﻝ‪ ،‬ﻭﺷﻌﺮﻩ ﻛﺜﲑ ﻣﺸﻬﻮﺭ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻩ ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‬
‫ﻣﻔﺘﺨﺮﹰﺍ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻟﻨﺎ ﻣﻦ ﺍﻟﺒﻠﻐﺎﺀ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﺑﻦ ﺷﻬﻴﺪ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﰲ ﻭﺟﻮﻩ ﺍﻟﺒﻼﻏﺔ ﻭﺷﻌﺎﻬﺑﺎ‬
‫ﻣﻘﺪﺍﺭ‪ ،‬ﻳﻨﻄﻖ ﻓﻴﻪ ﺑﻠﺴﺎﻥ ﻣﺮﻛﺐ ﻣﻦ ﻟﺴﺎﱐ ﻋﻤﺮﻭ ﻭﺳﻬﻞ‪ ،‬ﻭﻣﻦ ﺷﻌﺮ ﺃﰊ ﻋﺎﻣﺮ ﺍﳌﺨﺘﺎﺭ‪:‬‬
‫ﻭﻣﺎ ﺃﻻﻥ ﻗﻨﺎﰐ ﻏﻤﺰ ﺣﺎﺩﺛﺔ ‪ ...‬ﻭﻻ ﺍﺳﺘﺨﻒ ﲝﻠﻤﻲ ﻗﻂ ﺇﻧﺴﺎﻥ‬
‫ﺃﻣﻀﻲ ﻋﻠﻰ ﺍﳍﻮﻝ ﻗﺪﻣﹰﺎ ﻻ ﻳﻨﻬﻨﻬﲏ ‪ ...‬ﻭﺃﻧﺜﲏ ﻟﺴﻔﻴﻬﻲ ﻭﻫﻮ ﺣﺮﺩﺍﻥ‬

‫ﻭﻻ ﺃﻗﺎﺭﺽ ﺟﻬﺎ ﹰﻻ ﲜﻬﻠﻬﻢ ‪ ...‬ﻭﺍﻷﻣﺮ ﺃﻣﺮﻱ ﻭﺍﻷﻳﺎﻡ ﺃﻋﻮﺍﻥ‬

‫ﺃﻫﻴﺐ ﺑﺎﻟﺼﱪ ﻭﺍﻟﺸﺤﻨﺎﺀ ﺛﺎﺋﺮﺓ ‪ ...‬ﻭﺃﻛﻈﻢ ﺍﻟﻐﻴﻆ ﻭﺍﻷﺣﻘﺎﺩ ﻧﲑﺍﻥ‬
‫ﻭﻗﻮﻟﻪ‪:‬‬
‫ﺃﳌﺖ ﺑﺎﳊﺐ ﺣﱴ ﻟﻮ ﺩﻧﺎ ﺃﺟﻠﻲ ‪ ...‬ﳌﺎ ﻭﺟﺪﺕ ﻟﻄﻌﻢ ﺍﳌﻮﺕ ﻣﻦ ﺃﱂ‬
‫ﻭﺫﺍﺩﱐ ﻛﺮﻣﻲ ﻋﻤﻦ ﻭﳍﺖ ﺑﻪ ‪ ...‬ﻭﻳﻠﻲ ﻣﻦ ﺍﳊﺐ ﺃﻭ ﻭﻳﻠﻲ ﻣﻦ ﺍﻟﻜﺮﻡ‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‪ :‬ﻭﱂ ﻳﻌﻘﺐ ﺃﺑﻮ ﻋﺎﻣﺮ‪ ،‬ﻭﺍﻧﻘﺮﺽ ﻋﻘﺐ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻴﻪ ﲟﻮﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﺟﻮﺍﺩﹰﺍ ﻻ‬
‫ﻼ ﺇﱃ ﺍﳍﺰﻝ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﻦ ﻋﻠﻢ ﺍﻟﻄﺐ ﻧﺼﻴﺐ ﻭﺍﻓﺮ‪.‬‬ ‫ﻳﻠﻴﻖ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻻ ﻳﺄﺳﻰ ﻋﻠﻰ ﻓﺎﺋﺖ‪ ،‬ﻋﺰﻳﺰ ﺍﻟﻨﻔﺲ‪ ،‬ﻣﺎﺋ ﹰ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‬

‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﺑﻦ ﺑﻜﺮ ﺍﳌﺆﺫﻥ‪ ،‬ﺃﺑﻮ ﺻﺎﱀ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺍﳊﺎﻓﻆ ﺍﻷﻣﲔ‪ ،‬ﻻﻓﻘﻴﻪ ﺍﳌﻔﺴﺮ‪ ،‬ﺍﶈﺪﺙ ﺍﻟﺼﻮﰲ‪،‬‬
‫ﻧﺴﻴﺞ ﻭﺣﺪﻩ‪ ،‬ﰲ ﻃﺮﻳﻘﺘﻪ ﻭﲨﻌﻪ ﻭﺇﻓﺎﺩﺗﻪ‪ ،‬ﻭﻟﺪ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﺎﺕ ﻟﺘﺴﻊ ﺧﻠﻮﻥ ﻣﻦ ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﺍﳌﺰﻳﺪ ﻓﻘﺎﻝ‪ :‬ﻭﻣﻦ ﺧﻄﻪ ﻧﻘﻠﺖ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
 ‫ﺍﻻﻋﺘﻤﺎﺩ ﰲ ﺍﻟﻮﺩﺍﺋﻊ ﻣﻦ ﻛﺘﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﺠﻤﻟﻤﻮﻋﺔ ﰲ ﺍﳋﺰﺍﺋﻦ‪ ،‬ﺍﳌﻮﺭﻭﺛﺔ ﻋﻦ ﺍﳌﺸﺎﻳﺦ‪ ،‬ﺍﳌﻮﻗﻮﻓﺔ ﻋﻠﻰ ﺃﺻﺤﺎﺏ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺎﻥ ﻳﺼﻮﻬﻧﺎ‪ ،‬ﻭﻳﺘﻌﻬﺪ ﺣﻔﻈﻬﺎ‪ ،‬ﻭﻳﺘﻮﱃ ﺃﻭﻗﺎﻑ ﺍﶈﺪﺛﲔ‪ ،‬ﻣﻦ ﺍﳊﱪ ﻭﺍﻟﻜﺎﻏﺪ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻳﻘﻮﻡ‬
‫ﺑﺘﻔﺮﻗﺘﻬﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺇﻳﺼﺎﳍﺎ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﺆﺫﻥ ﻋﻠﻰ ﻣﻨﺎﺭﺓ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺒﻴﻬﻘﻴﺔ ﺳﻨﲔ ﺍﺣﺘﺴﺎﺑﺎﹰ‪ ،‬ﻭﻭﻋﻆ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﺫﻛﺮﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﺧﺬ ﺻﺪﻗﺎﺕ ﺍﻟﺮﺅﺳﺎﺀ ﻭﺍﻟﺘﺠﺎﺭ‪ ،‬ﻭﻳﻮﺻﻠﻬﺎ ﺇﱃ ﺫﻭﻱ ﺍﳊﺎﺟﺎﺕ‪ ،‬ﻭﻳﻘﻴﻢ ﳎﺎﻟﺲ ﺍﳊﺪﻳﺚ‪،‬‬
‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻓﺮ‪ ،‬ﲨﻊ ﻭﺻﻨﻒ ﻭﺃﻓﺎﺩ‪ ،‬ﻭﻛﺎﻥ ﺣﺎﻓﻈﹰﺎ ﺛﻘﺔ ﺩﻳﻨﺎﹰ‪ ،‬ﺧﲑﹰﺍ ﻛﺜﲑ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻭﺍﺳﻊ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﲨﻊ ﺑﲔ ﺍﳊﻔﻆ‬
‫ﻭﺍﻹﻓﺎﺩﺓ ﻭﺍﻟﺮﺣﻠﺔ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﻜﺜﲑ ﲞﻄﻪ‪.‬‬
‫ﰒ ﺫﻛﺮ ﺃﺑﻮ ﺳﻌﺪ ﲨﺎﻋﺔ ﻛﺜﲑﺓ‪ ،‬ﳑﻦ ﲰﻊ ﻋﻠﻴﻪ‪ ،‬ﲜﺮﺟﺎﻥ‪ ،‬ﻭﺍﻟﺮﻱ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﺍﻟﺸﺎﻡ‪ ،‬ﰒ ﻗﺎﻝ ﻛﻤﺎ‬
‫ﻳﻨﻄﻖ ﺑﻪ ﺗﺼﺎﻧﻴﻔﻪ ﻭﲣﺮﳚﺎﺗﻪ‪ ،‬ﻭﱂ ﻳﺘﻔﺮﻍ ﻟﻺﻣﻼﺀ‪ ،‬ﻻﺷﺘﻐﺎﻟﻪ ﺑﺎﳌﻬﻤﺎﺕ ﺍﻟﱵ ﻫﻮ ﺑﺼﺪﺩﻫﺎ‪ ،‬ﰒ ﺫﻛﺮ ﲨﺎﻋﺔ ﺭﻭﻭﺍ‬
‫ﻋﻨﻪ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻭﺻﻨﻒ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ ،‬ﻭﲨﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻭﻋﻤﻞ ﺍﻟﺘﻮﺍﺭﻳﺦ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ﻟﺒﻠﺪﻧﺎ ﻣﺮﻭ‪ ،‬ﻭﻣﺴﻮﺩﺗﻪ‬
‫ﻼ‪.‬‬
‫ﻋﻨﺪﻧﺎ ﲞﻄﻪ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﺛﻨﺎﺀ ﻃﻮﻳ ﹰ‬
‫ﻭﺫﻛﺮ ﺃﻥ ﺍﳋﻄﻴﺐ ﺃﺑﺎ ﺑﻜﺮ ﺫﻛﺮﻩ ﰲ ﺗﺎﺭﳜﻪ‪ ،‬ﻭﺃﻧﻪ ﻛﺘﺐ ﻋﻨﻪ‪ ،‬ﻭﻛﺘﺐ ﻫﻮ ﻋﻦ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﻭﺻﻔﻪ ﺑﺎﳊﻔﻆ‬
‫ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺍﻟﺬﺏ ﻋﻦ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﰒ ﺭﻭﻯ ﻋﻨﻪ ﺃﺧﺒﺎﺭﹰﺍ ﻭﺃﺳﺎﻧﻴﺪ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﺃﺳﻨﺪﻩ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻧﺸﺪ ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻤﺮﺍﻥ ﺍﺑﻦ ﻣﻮﺳﻰ ﺍﳌﻐﺮﰊ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺣﺬﻳﺖ ﻭﻓﺎﺋﻲ ﻣﻨﻚ ﻏﺪﺭﹰﺍ ﻭﺧﻨﺘﲏ ‪ ...‬ﻛﺬﺍﻙ ﺑﺪﻭﺭ ﺍﻟﺘﻢ ﺷﻴﻤﺘﻬﺎ ﺍﻟﻐﺪﺭ‬
‫ﻭﺣﺎﻭﻟﺖ ﻋﻨﺪ ﺍﻟﺒﺪﺭ ﻭﺍﻟﺸﻤﺲ ﺳﻠﻮﺓ ‪ ...‬ﻓﻠﻢ ﻳﺴﻠﲏ ﻳﺎ ﺑﺪﺭ ﴰﺲ ﻭﻻ ﺑﺪﺭ‬
‫ﻭﰲ ﺍﻟﺼﺪﺭ ﻣﲏ ﻟﻮﻋﺔ ﻟﻮ ﺗﺼﻮﺭﺕ ‪ ...‬ﺑﺼﻮﺭﺓ ﺷﺨﺺ ﺿﺎﻕ ﻋﻦ ﲪﻠﻬﺎ ﺍﻟﺼﺪﺭ‬
‫ﺃﻣﻨﺖ ﺍﻗﺘﺪﺍﺭ ﺍﻟﺒﲔ ﻣﻦ ﺑﻌﺪ ﺑﻴﻨﻜﻢ ‪ ...‬ﻓﻤﺎ ﻟﻔﺮﺍﻕ ﺑﻌﺪ ﻓﺮﻗﺘﻜﻢ ﻗﺪﺭ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻫﺒﺔ ﺍﷲ‬

‫ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﳛﲕ‪ ،‬ﺑﻦ ﺍﻟﺴﻴﲏ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ‪ ،‬ﺑﻦ ﺃﰊ ﺍﻟﻔﺮﺝ‪ ،‬ﻣﺆﺩﺏ ﺍﳋﻠﻔﺎﺀ‪ ،‬ﻛﺎﻧﺖ ﻟﻪ‬
‫ﻣﻌﺮﻓﺔ ﺣﺴﻨﺔ ﺑﺎﻵﺩﺍﺏ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺳﺎﺩﺱ ﻋﺸﺮ ﻣﻦ ﺍﶈﺮﻡ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻋﻦ ﺳﺖ ﻭﲬﺴﲔ‬
‫ﺳﻨﺔ‪ ،‬ﻭﺛﻼﺛﺔ ﺃﺷﻬﺮ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻳﻌﻠﻢ ﺃﻭﻻﺩ ﺍﳌﺴﺘﻈﻬﺮ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﻧﺲ ﺑﺎﳌﺴﺘﺮﺷﺪ‪ ،‬ﻓﻠﻤﺎ ﻗﺒﺾ‬
‫ﻋﻠﻰ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺻﺎﺣﺐ ﺍﳌﺨﺰﻥ‪ ،‬ﻭﱄ ﺍﺑﻦ ﺍﻟﺴﻴﲏ ﻣﻜﺎﻧﻪ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺨﺰﻥ ﺳﻨﺔ ﻭﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ‬
‫ﺑﺎﻷﺩﺏ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻛﺜﲑ ﺍﻹﻓﻀﺎﻝ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺧﻠﻒ ﻣﻦ ﺍﳌﺎﻝ ﻣﺎ ﺣﺰﺭ ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ .‬ﻭﻗﻒ ﻭﻗﻮﻓﹰﺎ ﻋﻠﻰ‬
‫ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﻧﺎﺻﺢ ﺑﻦ ﺑﻠﻨﺠﺮ‬

‫ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻜﻮﰲ‪ ،‬ﻳﻌﺮﻑ ﺑﺄﰊ ﻋﺼﻴﺪﺓ‪ .‬ﺩﻳﻠﻤﻲ ﺍﻷﺻﻞ‪ ،‬ﻣﻦ ﻣﻮﺍﱄ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﺣﺪﺙ ﻋﻦ ﺍﻟﻮﺍﻗﺪﻱ‪،‬‬
‫ﻭﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﺃﰊ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ‪ ،‬ﻭﺯﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺑﺸﺎﺭ‬
 ‫ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺣﺴﻦ‪ ،‬ﺑﻦ ﺷﻬﲑ‪ ،‬ﻭﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺍﺑﻦ ﺷﻌﺒﺎﻥ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﺑﻦ ﺑﻨﺖ‬
‫ﺍﻟﻐﺮﻳﺎﱐ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻮﻓﻴﺎﺕ ﻟﻪ‪ ،‬ﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﺰﻳﺎﺩﺍﺕ ﰲ ﺍﻟﺴﻔﺮ ﻻﺑﻦ ﺍﻟﺴﻜﻴﺖ ﰲ ﺇﺻﻼﺣﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﻋﻴﻮﻥ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻷﺷﻌﺎﺭ‪.‬‬

‫ﻭﺣﺪﺙ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﻋﺼﻴﺪﺓ ﻭﺍﺑﻦ ﻗﺎﺩﻡ ﻳﺆﺩﺑﺎﻥ ﻭﻟﺪ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﳌﺎ ﺃﺭﺍﺩ ﺍﳌﺘﻮﻛﻞ‬
‫ﺃﻥ ﻳﺘﺨﺬ ﺍﳌﺆﺩﺑﲔ ﻟﻮﻟﺪﻩ‪ ،‬ﺟﻌﻞ ﺫﻟﻚ ﺇﱃ ﺇﻳﺘﺎﺥ‪ ،‬ﻓﺄﻣﺮ ﺇﻳﺘﺎﺥ ﻛﺎﺗﺒﻪ ﺃﻥ ﻳﺘﻮﱃ ﺫﻟﻚ‪ ،‬ﻓﺒﻌﺚ ﺇﱃ ﺍﻟﻄﻮﺍﻝ‪ ،‬ﻭﺍﻷﲪﺮ‪،‬‬
‫ﻭﺍﺑﻦ ﻗﺎﺩﻡ‪ ،‬ﻭﺃﰊ ﻋﺼﻴﺪﺓ ﻫﺬﺍ‪ ،‬ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﺩﺑﺎﺀ ﺫﻟﻚ ﺍﻟﻌﺼﺮ‪ ،‬ﻓﺄﺣﻀﺮﻫﻢ ﳎﻠﺴﻪ‪ ،‬ﻭﺟﺎﺀ ﺃﺑﻮ ﻋﺼﻴﺪﺓ‪ ،‬ﻓﻘﻌﺪ ﰲ‬
‫ﺁﺧﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻣﻦ ﻗﺮﺏ ﻣﻨﻪ‪ :‬ﻟﻮ ﺍﺭﺗﻔﻌﺖ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﻞ ﺃﺟﻠﺲ ﺣﻴﺚ ﺍﻧﺘﻬﻰ ﰊ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻓﻠﻤﺎ ﺍﺟﺘﻤﻌﻮﺍ‪ ،‬ﻗﺎﻝ‬
‫ﳍﻢ ﺍﻟﻜﺎﺗﺐ‪ :‬ﻟﻮ ﺗﺬﺍﻛﺮﰎ ﻭﻗﻔﻨﺎ ﻋﻠﻰ ﻣﻮﺿﻌﻜﻢ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﺧﺘﺮﻧﺎ‪ .‬ﻓﺄﻟﻘﻮﺍ ﺑﻴﻨﻬﻢ ﺑﻴﺖ ﺍﺑﻦ ﻋﻨﻘﺎﺀ ﺍﻟﻔﺰﺍﺭﻱ‪:‬‬
‫ﺫﺭﻳﲏ ﺇﳕﺎ ﺧﻄﺌﻲ ﻭﺻﻮﰊ ‪ ...‬ﻋﻠﻲ ﻭﺇﳕﺎ ﺃﻧﻔﻘﺖ ﻣﺎﻝ‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﺭﺗﻔﻊ ﻣﺎﻝ ﺑﺈﳕﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺎ ﲟﻌﲎ ﺍﻟﺬﻱ‪ ،‬ﰒ ﺳﻜﺘﻮﺍ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﻣﻦ ﺁﺧﺮ ﺍﻟﻨﺎﺱ‪ :‬ﻫﺬﺍ‬
‫ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻓﻤﺎ ﺍﳌﻌﲎ؟ ﻓﺄﺣﺠﻢ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻓﻤﺎ ﺍﳌﻌﲎ ﻋﻨﺪﻙ؟ ﻗﺎﻝ‪ :‬ﺃﺭﺍﺩ ﻣﺎ ﻟﻮﻣﻚ ﺇﻳﺎﻱ؟ ﻭﺇﻥ ﻣﺎ‬
‫ﺃﻧﻔﻘﺖ ﻣﺎﻝ‪ ،‬ﻭﱂ ﺃﻧﻔﻖ ﻋﺮﺿﺎﹰ‪ ،‬ﻓﺎﳌﺎﻝ ﻻ ﺃﻻﻡ ﻋﻠﻰ ﺇﻧﻔﺎﻗﻪ‪ ،‬ﻓﺠﺎﺀﻩ ﺧﺎﺩﻡ ﻣﻦ ﺻﺪﺭ ﺍﺠﻤﻟﻠﺲ ﻓﺄﺧﺬ ﺑﻴﺪﻩ‪ ،‬ﺣﱴ ﲣﻄﻰ‬
‫ﺑﻪ ﺇﱃ ﺃﻋﻼﻩ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻷﻥ ﺃﻛﻮﻥ ﰲ ﳎﻠﺲ ﺃﺭﻓﻊ ﻣﻨﻪ ﺇﱃ ﺃﻋﻼﻩ‪ ،‬ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻥ‬
‫ﺃﻛﻮﻥ ﰲ ﳎﻠﺲ ﺃﺣﻂ ﻋﻨﻪ‪ .‬ﻓﺎﺧﺘﲑ ﻫﻮ ﻭﺍﺑﻦ ﻗﺎﺩﻡ‪ ،‬ﲞﻂ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺒﺼﺮﻱ‪.‬‬
‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺑﻦ ﻣﻮﺳﻰ ﺳﺒﻂ ﻓﻼﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺍﺑﻦ‬
‫ﳏﻤﺪ‪ ،‬ﺑﻦ ﺟﻌﻔﺮ ﺍﻷﺯﺩﻱ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﺑﻦ ﻧﺎﺻﺢ ﻳﻘﻮﻝ‪ :‬ﳌﺎ ﺃﺭﺍﺩ ﺍﳌﺘﻮﻛﻞ ﺃﻥ ﻳﻌﻘﺪ ﻟﻠﻤﻌﺘﺰ ﻭﻻﻳﺔ‬
‫ﺍﻟﻌﻬﺪ‪ ،‬ﺣﻄﻄﺘﻪ ﻋﻦ ﻣﺮﺗﺒﺘﻪ ﻗﻠﻴﻼﹰ‪ ،‬ﻭﺃﺧﺮﺕ ﻏﺪﺍﺀﻩ ﻋﻦ ﻭﻗﺘﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻭﻗﺖ ﺍﻻﻧﺼﺮﺍﻑ‪ ،‬ﻗﻠﺖ ﻟﻠﺨﺎﺩﻡ ﺍﲪﻠﻪ‪،‬‬
‫ﻓﻀﺮﺑﺘﻪ ﻣﻦ ﻏﲑ ﺫﻧﺐ‪ ،‬ﻓﻜﺘﺐ ﺑﺬﻟﻚ ﺇﱃ ﺍﳌﺘﻮﻛﻞ‪ :‬ﻓﺄﻧﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ﻣﻨﺼﺮﻓﺎﹰ‪ ،‬ﺇﺫ ﳊﻘﲏ ﺻﺎﺣﺐ ﺭﺳﺎﻟﺔ ﻓﻘﺎﻝ‪ :‬ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﻳﺪﻋﻮﻙ‪ ،‬ﻓﺪﺧﻠﺖ ﻋﻠﻰ ﺍﳌﺘﻮﻛﻞ ﻭﻫﻮ ﺟﺎﻟﺲ ﻋﻠﻰ ﻛﺮﺳﻲ‪ ،‬ﻭﺍﻟﻐﻀﺐ ﻳﺒﲔ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻭﺍﻟﻔﺘﺢ ﻗﺎﺋﻢ ﺑﲔ‬
‫ﻳﺪﻳﻪ ﻣﺘﻜﺌﹰﺎ ﻋﻠﻰ ﺍﻟﺴﻴﻒ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻓﻌﻠﺘﻪ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ؟ ﻗﻠﺖ‪ :‬ﺃﻗﻮﻝ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻓﻘﺎﻝ‪ :‬ﻗﻞ‪،‬‬
‫ﺇﳕﺎ ﺳﺄﻟﺘﻚ ﻟﺘﻘﻮﻝ‪ ،‬ﻗﻠﺖ‪ :‬ﺑﻠﻐﲏ ﻣﺎ ﻋﺰﻡ ﻋﻠﻴﻪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻩ ‪ -‬ﻓﺪﻋﻮﺕ ﻭﱄ ﻋﻬﺪﻩ ﻭﺣﻄﻄﺖ‬
‫ﻣﻨﺰﻟﺘﻪ‪ ،‬ﻟﻴﻌﺮﻑ ﻫﺬﺍ ﺍﳌﻘﺪﺍﺭ‪ ،‬ﻓﻼ ﻳﻌﺠﻞ ﺑﺰﻭﺍﻝ ﻧﻌﻤﺔ ﺃﺣﺪ‪ ،‬ﻭﺃﺧﺮﺕ ﻏﺪﺍﺀﻩ‪ ،‬ﻟﻴﻌﺮﻑ ﻫﺬﺍ ﺍﳌﻘﺪﺍﺭ ﻣﻦ ﺍﳉﻮﻉ‪،‬‬
‫ﻓﺈﺫﺍ ﺷﻜﻲ ﺇﻟﻴﻪ ﺍﳉﻮﻉ ﻋﺮﻑ ﺫﻟﻚ‪ ،‬ﻭﺿﺮﺑﺘﻪ ﻣﻦ ﻏﲑ ﺫﻧﺐ‪ ،‬ﻟﻴﻌﺮﻑ ﻣﻘﺪﺍﺭ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﻼ ﻳﻌﺠﻞ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﻘﺎﻝ ﺃﺣﺴﻨﺖ‪ ،‬ﻭﺃﻣﺮ ﱄ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﰒ ﳊﻘﲏ ﺭﺳﻮﻝ ﻗﺒﻴﺤﺔ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺃﺧﺮﻯ‪ ،‬ﻓﺎﻧﺼﺮﻓﺖ ﺑﻌﺸﺮﻳﻦ‬
‫ﺃﻟﻔﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻷﺯﺩﻱ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﺑﻦ ﻧﺎﺻﺢ ﳛﺪﺙ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺍﳌﻌﺘﺰ ﻳﻮﻣﹰﺎ‪:‬‬
‫ﻳﺎ ﻣﺆﺩﰊ‪ ،‬ﺗﺼﻠﻲ ﺟﺎﻟﺴﺎﹰ؟ ﻭﺗﻀﺮﺑﲏ ﻗﺎﺋﻤﺎﹰ؟ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻭﺿﺮﺑﻚ ﻣﻦ ﺍﻟﻔﺮﻭﺽ‪ ،‬ﻭﻻ ﺃﻭﺩﻱ ﻓﺮﺿﻲ ﺇﻻ ﻗﺎﺋﻤﺎﹰ‪،‬‬
‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺪﻱ ﺍﳊﺎﻓﻆ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﺃﺑﻮ ﻋﺼﻴﺪﺓ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻛﺎﻥ ﺑﺴﺮ ﻣﻦ ﺭﺃﻯ ﳛﺪﺙ ﻋﻦ‬
‫ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻣﺼﻌﺐ ﺍﻟﻘﺮﻗﺴﺎﱐ ﲟﻨﺎﻛﲑ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ ﺍﳊﺎﻓﻆ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻭﺫﻛﺮﻩ ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﺘﺎﺑﻊ‬
‫ﻋﻠﻰ ﺟﻞ ﺣﺪﻳﺜﻪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻷﻧﺒﺎﺭﻱ‪ :‬ﺃﻧﺸﺪﱐ ﺃﰊ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﲪﺪ ﺍﺑﻦ ﻋﺒﻴﺪ‪:‬‬
 ‫ﺿﻌﻔﺖ ﻋﻦ ﺍﻟﺘﺴﻠﻴﻢ ﻳﻮﻡ ﻓﺮﺍﻗﻨﺎ ‪ ...‬ﻓﻮﺩﻋﺘﻬﺎ ﺑﺎﻟﻄﺮﻑ ﻭﺍﻟﻌﲔ ﺗﺪﻣﻊ‬
‫ﻭﺃﻣﺴﻜﺖ ﻋﻦ ﺭﺩ ﺍﻟﺴﻼﻡ ﻓﻤﻦ ﺭﺃﻯ ‪ ...‬ﳏﺒﹰﺎ ﺑﻄﺮﻑ ﺍﻟﻌﲔ ﻗﺒﻠﻲ ﻳﻮﺩﻉ؟‬
‫ﺭﺃﻳﺖ ﺳﻴﻮﻑ ﺍﻟﺒﲔ ﻋﻨﺪ ﻓﺮﺍﻗﻨﺎ ‪ ...‬ﺑﺄﻳﺪﻱ ﺟﻨﻮﺩ ﺍﻟﺸﻮﻕ ﺑﺎﳌﻮﺕ ﻧﻠﻤﻊ‬
‫ﻋﻠﻴﻚ ﺳﻼﻡ ﺍﷲ ﻣﲏ ﻣﻀﺎﻋﻔﹰﺎ ‪ ...‬ﺇﱃ ﺃﻥ ﺗﻐﻴﺐ ﺍﻟﺸﻤﺲ ﻣﻦ ﺣﻴﺚ ﺗﻄﻠﻊ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‬

‫ﺍﺑﻦ ﻋﻤﺎﺭ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺜﻘﻔﻲ ﺍﻟﻜﺎﺗﺐ ﺍﳌﻌﺮﻭﻑ ﲝﻤﺎﺭ ﺍﻟﻌﲑ‪ ،‬ﻛﺬﺍ ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﰲ ﻣﻘﺎﺗﻞ‬
‫ﺍﻟﻄﺎﻟﺒﻴﲔ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﺸﻴﻊ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﺣﺪﺙ ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪،‬‬
‫ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰊ ﺷﻴﺦ‪ ،‬ﻭﻋﻤﺮ ﺍﺑﻦ ﺷﺒﺔ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﺭﻯ ﻋﻨﻪ ﺍﻟﻘﺎﺿﻲ ﺍﳉﺎﰊ‪ ،‬ﻭﺍﺑﻦ‬
‫ﺯﳒﻲ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺣﻴﻮﻳﻪ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﻓﻴﻪ ﻳﻘﻮﻝ ﺍﺑﻦ‬
‫ﺍﻟﺮﻭﻣﻲ‪:‬‬
‫ﻭﰲ ﺍﺑﻦ ﻋﻤﺎﺭ ﻋﺰﻳﺮﻳﺔ ‪ ...‬ﳜﺎﺻﻢ ﺍﷲ ﻬﺑﺎ ﻭﺍﻟﻘﺪﺭ‬
‫ﻣﺎ ﻛﺎﻥ ﱂ ﻛﺎﻥ؟ ﻭﻣﺎ ﱂ ﻳﻜﻦ ‪ ...‬ﱂ ﱂ ﻳﻜﻦ؟ ﻓﻬﻮ ﻭﻛﻴﻞ ﺍﻟﺒﺸﺮ‬
‫ﻻ ﺑﻞ ﻓﱴ ﺧﺎﺻﻢ ﰲ ﻧﻔﺴﻪ ‪ ...‬ﱂ ﱂ ﻳﻔﺰ ﻗﺪﻣﹰﺎ ﻭﻓﺎﺯ ﺍﻟﺒﻘﺮ‬
‫ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻧﺎﻇﺮ ‪ ...‬ﺻﺎﻑ ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﻧﻈﺮ‬
‫ﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ‪.‬‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‬

‫ﻭﻭﺟﺪﺕ ﰲ ﻛﺘﺎﺏ ﺃﻟﻔﻪ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺍﺑﻦ ﺍﳌﺴﻴﺐ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﰲ ﺃﺧﺒﺎﺭ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﺑﻦ ﺍﳌﺴﻴﺐ ﻫﺬﺍ‪ ،‬ﺻﺪﻳﻘﹰﺎ ﻻﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻭﺧﻠﻴﻄﹰﺎ ﻟﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻋﻤﺎﺭ‪ " ،‬ﻫﻜﺬﺍ‬
‫ﻗﺎﻝ ﰲ ﻧﺴﺒﻪ‪ ،‬ﺑﺘﻘﺪﱘ ﳏﻤﺪ ﻋﻠﻰ ﻋﺒﻴﺪ ﺍﷲ " ﺻﺪﻳﻘﹰﺎ ﻻﺑﻦ ﺍﻟﺮﻭﻣﻲ‪ ،‬ﻛﺜﲑ ﺍﳌﻼﺯﻣﺔ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻳﻌﻤﻞ ﻟﻪ‬
‫ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﻳﻨﺤﻠﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻳﺴﺘﻌﻄﻒ ﻬﺑﺎ ﻣﻦ ﻳﺼﺤﺒﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺎﺭ ﳏﺪﻭﺩﹰﺍ ﻓﻘﲑﺍﹰ‪ ،‬ﻭﻗﺎﻋﺔ ﰲ ﺍﻷﺣﺮﺍﺭ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺃﻳﺎﻡ ﺍﻓﺘﻘﺎﺭﻩ‪ ،‬ﻛﺜﲑ ﺍﻟﺴﺨﻂ ﳌﺎ ﲡﺮﻱ ﺑﻪ ﺍﻷﻗﺪﺍﺭ‪ ،‬ﰲ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﺣﱴ ﻋﺮﻑ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻲ ﺑﻦ‬
‫ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻳﻮﻣﹰﺎ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻗﺪ ﲰﻴﺘﻚ ﺍﻟﻌﺰﻳﺮ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﻭﻛﻴﻒ ﻭﻗﻌﺖ ﱄ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﻢ؟ ﻗﺎﻝ‪:‬‬
‫ﻷﻥ ﺍﻟﻌﺰﻳﺮ ﺧﺎﺻﻢ ﺭﺑﻪ‪ ،‬ﺑﺄﻥ ﺃﺳﺎﻝ ﻣﻦ ﺩﻣﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﻳﺪﻱ‪ ،‬ﲞﺘﻨﺼﺮ ﺳﺒﻌﲔ ﺃﻟﻒ ﺩﻡ‪ ،‬ﻓﺄﻭﺣﻰ ﺍﷲ‪" :‬‬
‫ﻟﺌﻦ ﱂ ﺗﺘﺮﻙ ﳎﺎﺩﻟﱵ ﰲ ﻗﻀﺎﺋﻲ‪ ،‬ﻷﳏﻮﻧﻚ ﻣﻦ ﺩﻳﻮﺍﻥ ﺍﻟﻨﺒﻮﺓ " ‪ :‬ﻭﻗﺎﻝ ﻓﻴﻪ‪ " :‬ﻭﰲ ﺍﺑﻦ ﻋﻤﺎﺭ ﻋﺰﻳﺮﻳﺔ " ﻭﺫﻛﺮ‬
‫ﺍﻟﺒﻴﺘﲔ ﺍﻟﻠﺬﻳﻦ ﰲ ﻛﺘﺎﺏ ﺍﳋﻄﻴﺐ ﻭﺯﺍﺩ‪:‬‬
‫ﻻ‪ ،‬ﺑﻞ ﻓﱴ ﺧﺎﺻﻢ ﰲ ﻧﻔﺴﻪ ‪ ...‬ﱂ ﱂ ﻳﻔﺰ ﻗﺪﻣﹰﺎ ﻭﻓﺎﺯ ﺍﻟﺒﻘﺮ؟‬
‫ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻧﺎﻇﺮ ‪ ...‬ﺻﺎﻑ ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﻧﻈﺮ‬
‫ﻭﻛﺘﺐ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﺇﱃ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺑﺸﺮ ﺍﳌﺮﺷﺪﻱ ﻗﺼﻴﺪﺓ ﳝﺪﺣﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﻬﻨﺌﻪ ﲟﻮﻟﻮﺩ ﻭﻟﺪ ﻟﻪ‪ ،‬ﻭﳛﻀﻪ‬
‫ﻋﻠﻰ ﺑﺮ ﺍﺑﻦ ﻋﻤﺎﺭ ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻴﻪ‪ ،‬ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﻭﱄ ﻟﺪﻳﻜﻢ ﺻﺎﺣﺐ ﻓﺎﺿﻞ ‪ ...‬ﺃﺣﺐ ﺃﻥ ﻳﺒﻘﻰ ﻭﺃﻥ ﻳﺼﺤﺒﺎ‬
‫ﻣﺒﺎﺭﻙ ﺍﻟﻄﺎﺋﺮ ﻣﻴﻤﻮﻧﻪ ‪ ...‬ﺧﱪﱐ ﻋﻦ ﺫﺍﻙ ﻣﻦ ﺟﺮﺑﺎ‬
‫ﺑﻞ ﻋﻨﺪﻛﻢ ﻣﻦ ﳝﻨﻪ ﺷﺎﻫﺪ ‪ ...‬ﻗﺪ ﺃﻓﺼﺢ ﺍﻟﻘﻮﻝ ﻭﻗﺪ ﺃﻋﺮﺑﺎ‬
‫ﺟﺎﺀ ﻓﺠﺎﺀﺕ ﻣﻌﻪ ﻏﺮﺓ ‪ ...‬ﺗﻘﺒﻞ ﺍﻟﻨﺎﺱ ﻬﺑﺎ ﻛﻮﻛﺒﺎ‬
‫ﺇﻥ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻣﺴﺘﺼﺤﺐ ‪ ...‬ﻳﺮﺿﻲ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻣﺴﺘﺼﺤﺒﺎ‬
‫ﻟﻜﻦ ﰲ ﺍﻟﺸﻴﺦ ﻋﺰﻳﺮﻳﺔ ‪ ...‬ﻗﺪ ﺗﺮﻛﺘﻪ ﺷﺮﺳﹰﺎ ﻣﺸﻐﺒﺎ‬
‫ﻓﺎﺷﺪﺩ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻛﻔﹰﺎ ﺑﻪ ‪ ...‬ﻓﻘﺪ ﺛﻘﻔﺖ ﺍﶈﻄﺐ ﺍﶈﻮﺑﺎ‬
‫ﺑﺎﻗﻌﺔ ﺇﻥ ﺃﻧﺖ ﺧﺎﻃﺒﺘﻪ ‪ ...‬ﺃﻋﺮﺏ ﺃﻭ ﻓﺎﻛﻬﺘﻪ ﺃﻏﺮﺑﺎ‬
‫ﺃﺩﺑﻪ ﺍﻟﺪﻫﺮ ﺑﺘﺼﺮﻳﻔﻪ ‪ ...‬ﻓﺄﺣﺴﻦ ﺍﻟﺘﺄﺩﻳﺐ ﺇﺫ ﺃﺩﺑﺎ‬
‫ﻭﻗﺪ ﻏﺪﺍ ﻳﻨﺸﺮ ﻧﻌﻤﺎﺀﻛﻢ ‪ ...‬ﰲ ﻛﻞ ﻧﺎﺩ ﻣﻮﺟﺰﹰﺍ ﻣﻄﻨﺒﹰﺎ‬
‫ﻭﺍﻟﻘﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺻﺎﺭ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ‪ ،‬ﺑﻦ ﺍﳉﺮﺍﺡ ﻳﻮﻣﹰﺎ ﺇﱃ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻣﺴﻠﻤﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﺼﺎﺩﻑ ﻋﻨﺪﻩ‬
‫ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻀﻴﻖ ﻭﺍﻹﻣﻼﻕ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻣﻐﻤﻮﻣﹰﺎ ﺑﻪ‪،‬‬
‫ﻓﻘﺎﻝ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ ﻻﺑﻦ ﺍﻟﺮﻭﻣﻲ‪ ،‬ﻭﻷﰊ ﻋﺜﻤﺎﻥ ﺍﻟﻨﺎﺟﻢ‪ :‬ﻟﻮ ﺻﺮﲤﺎ ﺇﱄ ﻭﻛﺜﺮﲤﺎ ﲟﺎ ﻋﻨﺪﻱ‪ ،‬ﻷﻧﺲ ﺑﻌﻀﻨﺎ ﺑﺒﻌﺾ‪،‬‬
‫ﻓﺄﻗﺒﻞ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ‪ ،‬ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﰲ ﺑﻘﻴﺔ ﻋﻠﺔ‪ ،‬ﻭﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻣﺸﻐﻮﻝ ﲞﺪﻣﺔ ﺻﺎﺣﺒﻪ‪ ،‬ﻳﻌﲏ ﺍﺑﻦ‬
‫ﺑﻠﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﻤﺎﺭ‪ ،‬ﻟﻪ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻹﻣﺘﺎﻉ ﻭﺍﻹﻳﻨﺎﺱ ﲟﺸﺎﻫﺪﺗﻪ‪،‬‬
 ‫ﻭﺃﻧﺎ ﺃﺣﺐ ﺃﻥ ﺗﻌﺮﻑ ﻣﺜﻠﻪ‪ ،‬ﻭﰲ ﺍﻟﻌﺎﺟﻞ ﺧﺬﻩ ﻣﻌﻚ‪ ،‬ﻟﺘﻘﻒ ﻋﻠﻰ ﺻﺪﻕ ﺍﻟﻘﻮﻝ ﻓﻴﻪ‪ .‬ﻓﺄﻗﺒﻞ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ‪ ،‬ﻋﻠﻰ‬
‫ﺃﲪﺪ ﺑﻦ ﻋﻤﺎﺭ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺗﻔﻀﻞ ﺑﺎﳌﺼﲑ ﺇﱄ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻗﺒﻠﻪ ﻗﺒﻮ ﹰﻻ ﺿﻌﻴﻔﺎﹰ‪ ،‬ﻓﺼﺎﺭ ﺇﻟﻴﻪ ﺍﺑﻦ ﻋﻤﺎﺭ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺭﺟﻊ ﺇﱃ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﱐ ﺃﻗﻤﺖ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﻭﺑﺖ‪ ،‬ﻭﺃﺭﻳﺪ ﺃﻥ ﺗﻘﺼﺪﻩ ﻭﺗﺸﻜﺮﻩ‪ ،‬ﻭﺗﺆﻛﺪ‬
‫ﺃﻣﺮﻱ ﻣﻌﻪ‪ .‬ﻭﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻣﺘﻌﻄﻞ‪ ،‬ﻣﻼﺯﻡ ﻣﻨﺰﻟﻪ‪ ،‬ﻓﺼﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻛﺪ ﻟﻪ ﺍﻷﻣﺮ ﻣﻌﻪ‪ ،‬ﻭﻃﺎﻝ‬
‫ﺍﺧﺘﻼﻓﻪ ﺇﻟﻴﻪ‪ ،‬ﺇﱃ ﺃﻥ ﻭﱄ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭﺯﺍﺭﺓ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻭﺍﺳﺘﻜﺘﺐ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺍﳉﺮﺍﺡ‪،‬‬
‫ﻭﺃﺷﺨﺼﻪ ﻣﻌﻪ‪ ،‬ﻭﻗﺪ ﺧﺮﺝ ﺇﱃ ﺍﳉﺒﻞ ﻭﺭﺟﻊ‪ ،‬ﻭﻗﺪ ﺯﻭﺟﻪ ﺑﻌﺾ ﺑﻨﺎﺕ‪ ،‬ﻭﻭﻻﻩ ﺩﻳﻮﺍﻥ ﺍﳌﺸﺮﻕ‪ ،‬ﻓﺎﺳﺘﺨﺮﺝ ﻻﺑﻦ‬
‫ﻋﻤﺎﺭ ﺃﻗﺴﺎﻃﹰﺎ ﺃﻏﻨﺎﻩ ﻬﺑﺎ‪ ،‬ﻭﺃﺟﺮﻯ ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﱂ ﻳﺰﻝ ﳜﺘﻠﻒ ﺇﻟﻴﻪ ﺃﻳﺎﻡ ﺣﻴﺎﺓ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﻧﻌﺸﻪ ﺍﷲ ﺑﻌﺪ ﺍﻟﻌﺜﺎﺭ‪ ،‬ﻭﺍﻧﺘﺎﺷﻪ ﻣﻦ ﺍﻹﻗﺒﺎﺭ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ‪ ،‬ﻓﻤﺎ ﺷﻜﺮ ﺫﻟﻚ ﻟﻪ‪ ،‬ﻭﺟﻌﻞ ﻳﺘﺨﻠﻔﻪ‪،‬‬
‫ﻭﻳﻘﻊ ﻓﻴﻪ ﻭﻳﻌﻴﺒﻪ‪ ،‬ﻭﺑﻠﻎ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﺫﻟﻚ‪ ،‬ﻓﻬﺠﺎﻩ ﺑﺄﻫﺎﺝ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﻭﻫﻮ ﻣﺼﺤﻒ‪:‬‬
‫ﺃﻻ ﻗﻞ ﻻﺑﻦ ﻋﻤﺎﺭ ‪ ...‬ﺃﻻ ﺗﻌﻈﻢ ﻣﻦ ﻗﺪﺭﻱ‬
‫ﲝﺮ ﺃﺧﺘﻚ ﻭﺣﺮ ﻭﺍﻟﺪ ‪ ...‬ﺗﻚ ﻻ ﺗﻌﺮﺽ ﻟﺸﻌﺮﻱ‬
‫ﻭﺗﺬﻛﺮ ﺣﲔ ﺗﻨﺴﻰ ‪ ...‬ﺣﺮ ﻋﻤﺘﻚ ﻭﺃﻳﺮﻯ‬
‫ﱴ ﻓﺮﺡ ﺍﻟﺮﻭ ‪ ...‬ﺣﺔ ﻣﻨﻘﺎﺩ ﻷﻣﺮﻱ؟؟‬
‫ﻭﺇﺫ ﻓ ً‬
‫ﺧﺮ ﺧﺎﻻﺗﻚ ﻟﻠﺞ ‪ ...‬ﻳﺮﺍﻥ ﻟﻜﻦ ﻟﺴﺖ ﺗﺪﺭﻱ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺴﻴﺐ‪ :‬ﻭﻣﻦ ﻋﺠﻴﺐ ﺃﻣﺮ ﻋﺰﻳﺮ ﻫﺬﺍ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﺘﻘﺺ ﺍﺑﻦ ﺍﻟﻮﻣﻲ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻳﺰﺭﻱ ﻋﻠﻰ ﺷﻌﺮﻩ‪،‬‬
‫ﻭﻳﺘﻌﺮﺽ ﳍﺠﺎﺋﻪ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ‪ ،‬ﻋﻤﻞ ﻛﺘﺎﺑﹰﺎ ﰲ ﺗﻔﻀﻴﻠﻪ‪ ،‬ﻭﳐﺘﺎﺭ ﺷﻌﺮﻩ‪ ،‬ﻭﺟﻠﺲ ﳝﻠﻴﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﻬﺮﺳﺖ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻳﺼﺤﺐ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ‪ ،‬ﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﻭﻳﺮﻭﻱ‬
‫ﻋﻨﻪ‪ ،‬ﰒ ﺗﻮﻛﻞ ﻟﻠﻘﺎﺳﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭﻭﻟﺪﻩ‪.‬‬
‫ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻛﺘﺎﺏ ﺍﳌﺒﻴﻀﺔ‪ ،‬ﻭﻫﻮ ﰲ ﻣﻘﺎﺗﻞ ﺍﻟﻄﺎﻟﺒﻴﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻧﻮﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﻣﺜﺎﻟﺐ ﺃﰊ ﻧﻮﺍﺱ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ‬
‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰊ ﺷﻴﺦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﻻﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺣﺠﺮ ﺑﻦ ﻋﺪﻱ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺃﺧﺒﺎﺭ ﺃﰊ ﻧﻮﺍﺱ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻭﳐﺘﺎﺭ ﺷﻌﺮﻩ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﻀﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺃﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﺑﲏ ﺃﻣﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﺗﻔﻀﻴﻞ ﺑﲏ ﻫﺎﺷﻢ ﻭﻣﻮﺍﻟﻴﻬﻢ‪ ،‬ﻭﺫﻡ ﺑﲏ ﺃﻣﻴﺔ ﻭﺃﺗﺒﺎﻋﻬﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﰲ‬
‫ﺍﶈﺪﺏ ﻭﺍﶈﺪﺙ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﳉﻌﺪﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﻣﺜﺎﻝ ﻣﻌﺎﻭﻳﺔ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﻢ ﻓﻘﺎﻝ‪ :‬ﻭﺫﻛﺮ ﺃﻧﻪ ﻣﺎﺕ ﰲ ﺳﻨﺔ ﻋﺸﺮ ﻭﺛﻼﲦﺎﺋﺔ ﻗﺎﻝ‪ :‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻭﻋﲑﺗﲏ ﺍﻟﻨﻘﺼﺎﻥ ﻭﺍﻟﻨﻘﺺ ﺷﺎﻣﻞ ‪ ...‬ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﻌﻄﻰ ﺍﻟﻜﻤﺎﻝ ﻓﻴﻜﻤﺎ؟‬
‫ﻭﺃﻗﺴﻢ ﺃﱐ ﻧﺎﻗﺺ ﻏﲑ ﺃﻧﲏ ‪ ...‬ﺇﺫﺍ ﻗﻴﺲ ﰊ ﻗﻮﻡ ﻛﺜﲑ ﺗﻘﻠﻠﻮﺍ‬
‫ﺗﻔﺎﺿﻞ ﻫﺬﺍ ﺍﳋﻠﻖ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳊﺠﻰ ‪ ...‬ﻓﻔﻲ ﺃﳝﺎ ﻫﺬﻳﻦ ﺃﻧﺖ؟ ﻓﺘﻔﻀﻞ‬
‫ﻭﻟﻮ ﻣﻨﺢ ﺍﷲ ﺍﻟﻜﻤﺎﻝ ﺍﺑﻦ ﺁﺩﻡ ‪ ...‬ﳋﻠﺪﻩ ﻭﺍﷲ ﻣﺎ ﺷﺎﺀ ﻳﻔﻌﻞ‬
‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺯﳒﻲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﺎﺗﺐ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻗﺪ ﺃﻃﻠﻖ ﰲ‬
‫ﻭﺯﺍﺭﺗﻪ ﺍﻷﺧﲑﺓ ﻟﻠﻤﺤﺪﺛﲔ ﻋﺸﺮﻳﻦ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﺄﺧﺬﺕ ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺎﺭ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ‬
 ‫ﳚﻴﺌﲏ ﻭﻳﻘﻴﻢ ﻋﻨﺪﻱ‪ :‬ﻭﲰﻌﺖ ﻣﻨﻪ ﺃﺧﺒﺎﺭ ﺍﳌﺒﻴﻀﺔ‪ ،‬ﻭﻣﻘﺘﻞ ﺣﺠﺮ‪ ،‬ﻭﻛﺘﺎﺏ ﺻﻔﲔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳉﻤﻞ‪ ،‬ﻭﺃﺧﺒﺎﺭ‬
‫ﺍﳌﻘﺪﻣﻲ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰊ ﺷﻴﺦ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﲬﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪.‬‬

‫ﺃ؛ﻣﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻛﻠﻮﺫﺍﱐ‬

‫ﺑﻦ ﺃﲪﺪ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻜﻠﻮﺫﺍﱐ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻗﺮﻋﺔ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ ﻭﺍﻟﻔﻀﻞ ﺍﻟﻐﺰﻳﺮ‪ ،‬ﻛﺘﺐ ﲞﻄﻪ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﺍﳌﺼﻨﻔﺎﺕ ﺍﻟﻄﻮﺍﻝ‪ ،‬ﻭﻻﺯﻡ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﻮﱄ‪ ،‬ﻭﺗﻀﻠﻊ ﻋﻠﻴﻪ ﻣﻦ ﺃﺩﺑﻪ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ‪ ،‬ﻭﻃﻠﺐ ﺍﻷﺩﺏ ﻃﻮﻝ ﻋﻤﺮﻩ‪،‬‬
‫ﰒ ﻋﺎﺩ ﺇﱃ ﺑﻠﺪﻩ ﻛﻠﻮﺫﻱ‪ ،‬ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﻃﻮﻝ ﻋﻤﺮﻩ‪ ،‬ﻭﻗﺼﺪﻩ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﺎﻥ ﺃﻳﺪﻬﺑﺎ ﻭﻓﺎﺿﻠﻬﺎ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻬﺑﺎ ﺇﱃ ﺁﺧﺮ‬
‫ﻋﻤﺮﻩ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺷﻘﲑ‬

‫ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﺙ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‬
‫ﺑﻦ ﺍﶈﺪﻭ‪ ،‬ﻭﺣﺎﻣﺪ ﺑﻦ ﺷﻌﻴﺐ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﻭﺍﳍﻴﺜﻢ ﺍﺑﻦ ﺧﻠﻒ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺍﻟﺒﺎﻏﻨﺪﻱ ﻭﺍﻟﺒﻐﻮﻱ‪ ،‬ﻭﺃﰊ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ‪،‬‬
‫ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻭﺍﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺳﻴﻒ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ‬
‫ﲤﺎﻡ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻭﻣﻜﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻐﻤﺮ‪ ،‬ﻭﺃﺑﻮ ﻧﺼﺮ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺍﳊﻴﺎﻥ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺪﻭﺭﻱ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳛﲕ ﺑﻦ ﺃﰊ ﻣﻨﺼﻮﺭ‬

‫ﺍﳌﻨﺠﻢ‪ ،‬ﺃﺑﻮ ﻋﻴﺴﻰ‪ ،‬ﻧﺬﻛﺮ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺁﺑﺎﺋﻪ ﻭﺃﻋﻤﺎﻣﻪ‪ ،‬ﻭﺃﻫﻞ ﺑﻴﺘﻪ ﰲ ﺑﺎﺑﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ‪ .‬ﻭﺃﻣﺎ‬
‫ﻧﺴﺒﻬﻢ‪ ،‬ﻭﻭﻻﺅﻫﻢ‪ ،‬ﻭﺃﻭﻟﻴﺘﻬﻢ‪ ،‬ﻓﻨﺬﻛﺮﻩ ﰲ ﺑﺎﺏ ﺟﺪﻩ ﳛﲕ ﺑﻦ ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﳌﻨﺠﻢ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﺃﲪﺪ ﻫﺬﺍ‪،‬‬
‫ﻼ ﻓﺎﺿﻼﹰ‪ ،‬ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪ :‬ﻟﻪ ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺳﲏ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﻧﺒﻴ ﹰ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﳌﻴﻤﻮﱐ‬

‫ﺍﻟﱪﺯﻧﺪﻱ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻔﺘﺢ‪ ،‬ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳌﻌﺬﺭ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺍﻷﺻﻔﻬﺎﱐ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﲨﺎﻋﺔ ﻣﻦ‬
‫ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻓﺬﻛﺮ ﺃﺑﺎ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﺃﺑﺎ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﻋﻠﻲ ﻳﻦ ﻋﻴﺴﻰ ﺍﻟﺮﻣﺎﱐ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬
‫ﻭﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻨﺤﻮﻱ ﺍﻟﱪﺯﻧﺪﻱ‪ ،‬ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻨﺤﻮﻱ ﺍﳌﻌﺘﺰﱄ‪ ،‬ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺇﺫﺍ ﻣﺖ ﻓﺎﻧﻌﻴﲏ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﻬﻰ ‪ ...‬ﻭﻣﺎ ﺣﱪﺕ ﻛﻔﻲ ﳝﺎ ﰲ ﺍﶈﺎﺑﺮ‬
‫ﻓﺈﱐ ﻣﻦ ﻗﻮﻡ ﻬﺑﻢ ﻳﺼﺒﺢ ﺍﳍﺪﻯ ‪ ...‬ﺇﺫﺍ ﺃﻇﻠﻤﺖ ﺑﺎﻟﻘﻮﻡ ﻃﺮﻕ ﺍﻟﺒﺼﺎﺋﺮ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺧﺸﻜﻨﺎﳒﻪ‬

‫ﺑﻦ ﻭﺻﻴﻒ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺧﺸﻜﻨﺎﳒﻪ ﻳﻜﲎ ﺃﺑﺎ ﺍﳊﺴﲔ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻋﻠﻲ ﺍﳌﻠﻘﺐ ﲞﺸﻜﻨﺎﳒﻪْ‪ ،‬ﻓﺎﺿﻼﹰ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ‬
‫ﰲ ﺑﺎﺑﻪ‪ ،‬ﻣﺎﺕ ﺃﲪﺪ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻛﺎﺗﺒﹰﺎ ﺑﻠﻴﻐﺎﹰ‪ ،‬ﻓﺼﻴﺤﹰﺎ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻭﻟﻪ ﻣﻦ‬
‫ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻨﺜﺮ ﺍﳌﻮﺻﻮﻝ ﺑﺎﻟﻨﻈﻢ‪ ،‬ﻛﺘﺎﺏ ﺻﻨﺎﻋﺔ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﻮﺍﺋﺪ‪:‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻘﺎﺳﺎﱐ ﺍﻟﻠﻐﻮﻱ‬

‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻳﻌﺮﻑ ﺑﻠﻮﻩ‪ ،‬ﻭﻗﻴﻞ ﺑﺎﺑﻦ ﻟﻮﻩ‪ ،‬ﻻ ﺃﻋﺮﻑ ﻣﻦ ﺃﻣﺮﻩ ﺇﻻ ﻣﺎ ﻗﺮﺃﺗﻪ ﲞﻂ ﺑﺪﻳﻊ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﻴﻤﺎ ﻛﺘﺒﻪ ﻋﻦ‬
‫ﺃﰊ ﺍﳊﺴﲔ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺍﻟﻠﻐﻮﻱ‪ .‬ﺃﻧﺸﺪﱐ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﻘﺎﺳﺎﱐ ﺍﻟﻠﻐﻮﻱ‪:‬‬
‫ﺇﻏﺴﻞ ﻳﺪﻳﻚ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ‪ ...‬ﻭﺃﺻﺮﻣﻬﻢ ﺻﺮﻡ ﺍﻟﺒﺘﺎﺕ‬
‫ﻭﺍﺻﺤﺐ ﺃﺧﺎﻙ ﻋﻠﻰ ﻫﻮﺍ ‪ ...‬ﻩ ﻭﺩﺍﺭﻩ ﺑﺎﻟﺘﺮﻫﺎﺕ‬
‫ﻣﺎ ﺍﻟﻮﺩ ﺇﻻ ﺑﺎﻟﻠﺴﺎ ‪ ...‬ﻥ ﻓﻜﻦ ﻟﺴﺎﱐ ﺍﻟﺼﻔﺎﺕ‬
‫ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻨﻪ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺍﺑﻦ ﻋﻠﻲ ﺍﻟﻘﺎﺳﺎﱐ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﻋﺮﺍﺑﻴﹰﺎ ﺑﺎﻟﺒﺎﺩﻳﺔ ﻳﻘﻮﻝ‪:‬‬
‫ﻗﻞ ﻟﺪﻧﻴﺎ ﺃﺻﺒﺤﺖ ﺗﻠﻌﺐ ﰊ ‪ ...‬ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻚ ﺍﻵﺧﺮﻩْ‬
‫ﻗﻠﺖ ﺃﻧﺎ‪ :‬ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻌﺮﻭﻑ ﻟﻠﺤﺴﲔ ﺑﻦ ﺍﻟﻀﺤﺎﻙ‪ ،‬ﻣﻊ ﺑﻴﺖ ﺁﺧﺮ ﻫﻮ‪:‬‬
‫ﺇﻥ ﺃﻛﻦ ﺃﺑﺮﺩ ﻣﻦ ﻗﻨﻴﻨﺔ ‪ ...‬ﺃﻭ ﻣﻦ ﺍﻟﺮﻳﺶ ﻓﺄﻣﻲ ﻓﺎﺟﺮ ْﻩ‬
‫ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :،‬ﺃﺧﱪﱐ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺍﺑﻦ ﻋﻠﻲ ﺍﻟﻘﺎﺳﺎﱐ‪ ،‬ﻳﻌﺮﻑ ﺑﻠﻮﻩ‪ ،‬ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪:‬‬
‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﻟﻮﻩ ﺑﻘﺰﻭﻳﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﻬﺑﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻓﺒﻴﻨﺎ ﳓﻦ ﰲ ﳎﻠﺴﻪ‪ ،‬ﻭﺭﺩ ﻋﻠﻴﻨﺎ ﺭﺟﻞ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻓﺠﻌﻞ ﻳﺴﺄﻟﻪ ﻋﻦ ﻣﺴﺎﺋﻞ‪ ،‬ﻳﻈﻬﺮ ﻓﻴﻬﺎ ﻟﻨﺎ ﺃﻧﻪ ﻳﺘﻌﻨﺘﻪ ﻭﻳﺘﺴﻘﻄﻪ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻴﻪ ﺃﺑﻮ ﺑﻜﺮ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ‬
‫ﻫﺬﺍ‪ :‬ﻗﺪ ﻋﺮﻓﺖ ﻣﻐﺰﺍﻙ‪ ،‬ﻭﺃﺣﺐ ﺃﻥ ﲡﻤﻊ ﻣﺎ ﺗﺮﻳﺪ ﺃﻥ ﺗﺴﺄﻟﲏ ﻋﻨﻪ ﰲ ﻗﺮﻃﺎﺱ‪ ،‬ﻭﺗﺄﺗﻴﲏ ﺑﻪ ﻭﺗﺄﺧﺬ ﻣﻦ ﺍﳉﻮﺍﺏ‬
‫ﺑﺪﻳﻬﺔ ﺇﻥ ﺷﺌﺖ‪ ،‬ﺃﻭ ﺭﻭﻳﺔ‪ ،‬ﻓﻤﻀﻰ ﺍﻟﺮﺟﻞ ﻭﺟﺎﺀﻩ ﺑﻌﺪ ﺛﻼﺙ‪ ،‬ﻭﻗﺪ ﲨﻊ ﻟﻪ‪ ،‬ﻓﻤﺎ ﺳﺄﻟﻪ ﻋﻦ ﻣﺴﺄﻟﺔ ﺇﻻ ﻭﺃﺑﻮ ﺑﻜﺮ‬
‫ﻳﺒﺎﺩﺭﻩ ﺑﺎﳉﻮﺍﺏ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﻳﻜﺘﺐ‪ ،‬ﰒ ﺇﻧﺎ ﺳﺄﻟﻨﺎ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﺄﻋﻄﺎﻧﺎ ﺍﳌﺴﺎﺋﻞ ﻭﺍﳉﻮﺍﺏ‪ ،‬ﻓﻜﺘﺒﺘﻬﺎ‪ ،‬ﻭﻫﻲ ﻫﺬﻩ ﲰﺎﻋﻲ‬
‫ﻣﻦ ﺃﰊ ﺑﻜﺮ ﻟﻔﻈﺎﹰ‪ ،‬ﺍﻟﻘﻬﻮﺳﺔ‪ :‬ﻣﺸﻴﺔ ﺑﺴﺮﻋﺔ‪ ،‬ﺍﻟﻘﻌﺴﺮﺓ‪ :‬ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﺸﺪﺓ‪ ،‬ﺍﻟﻘﻌﺴﻨﺔ‪ :‬ﺍﻻﻧﺘﺼﺎﺏ ﰲ ﺍﳉﻠﺴﺔ‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺍﻟﻔﻘﻌﺴﺔ ﺃﻥ ﻳﺮﻓﻊ ﺍﻟﺮﺟﻞ ﺭﺃﺳﻪ ﻭﺻﺪﺭﻩ‪ ،‬ﺍﻟﻌﻘﻮﺳﺔ‪ :‬ﺍﻟﺘﺬﻟﻞ‪ ،‬ﺍﻟﻔﻘﻌﺴﺔ‪ :‬ﺍﺳﺘﺮﺧﺎﺀ ﻭﺑﻼﺩﺓ ﰲ ﺍﻹﻧﺴﺎﻥ‪،‬‬
‫ﺍﻟﺒﺤﺪﻟﺔ‪ :‬ﺍﻟﻘﺼﺮ‪ ،‬ﻬﺑﺪﻝ‪ :‬ﻃﺎﺋﺮ‪ ،‬ﺍﻟﻜﻬﺪﻝ‪ :‬ﺍﻟﺸﺎﺑﺔ ﺍﻟﻨﺎﻋﻤﺔ‪ ،‬ﻏﻄﻤﺶ‪ ،‬ﻣﻦ ﻗﻮﻟﻨﺎ‪ :‬ﺗﻐﻄﻤﺶ ﻋﻠﻴﻨﺎ‪ :‬ﺇﺫﺍ ﻇﻠﻤﻨﺎ‪،‬‬
‫ﻫﺠﻌﻢ ﻣﻦ ﺍﳍﺠﻌﻤﺔ‪ :‬ﻭﻫﻲ ﺍﳉﺮﺃﺓ‪ ،‬ﺧﻀﺎﺭﻉ ﻣﻦ ﺍﳋﻀﺮﻋﺔ‪ :‬ﻭﻫﻲ ﺍﻟﺘﺴﻤﺢ ﺑﺄﻛﺜﺮ ﻣﺎ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺍﻟﺘﺨﺜﻌﻢ‪:‬‬
‫ﺍﻻﻧﻘﺒﺎﺽ‪ ،‬ﺍﳋﺜﻌﻤﺔ‪ :‬ﺍﻟﺘﻠﻄﺦ ﺑﺎﻟﺪﻡ‪ ،‬ﺍﻟﺸﻌﻔﺮ‪ :‬ﺍﳌﺮﺃﺓ ﺍﳊﺴﻨﺎﺀ‪ ،‬ﺍﻟﻜﻠﺤﺒﺔ‪ :‬ﺍﻟﻌﺒﻮﺱ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻛﻠﺤﺒﺖ ﺍﻟﻨﺎﺭ ﺇﺫﺍ‬
‫ﻣﺪﺕ ﻟﺴﺎﻬﻧﺎ‪ ،‬ﺳﻨﺒﺲ ﻣﻦ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻴﺒﺲ‪ ،‬ﺍﻟﺒﻠﻨﺪﻱ‪ :‬ﺍﻟﻐﻠﻴﻆ ﺍﻟﺼﻠﺐ‪ ،‬ﺍﻟﻘﺮﺛﻌﺔ‪ :‬ﺗﻘﺮﺩ ﺍﻟﺼﻮﻑ ﰲ ﺧﺮﻭﻑ ﻭﳓﻮ‬
‫ﻫﺬﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻘﻠﺴﺎﱐ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﻟﻮﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﻧﻔﻄﻮﻳﻪ ﻟﺒﻌﺾ ﺍﻷﻋﺮﺍﺏ‪:‬‬
‫ﺇﺫﺍ ﻭﺍﻟﻪ ﺣﻨﺖ ﻣﻦ ﺍﻟﻠﻴﻞ ﺣﻨﺔ ‪ ...‬ﺇﱃ ﺇﻟﻔﻬﺎ ﺟﺎﻭﺑﺘﻬﺎ ﲝﻨﲔ‬
‫ﻫﻨﺎﻟﻚ ﻻ ﺭﻭﺍﺩﻫﻢ ﻳﺒﻠﻐﻮﻧﻨﺎ ‪ ...‬ﻭﻻ ﺧﱪ ﳚﻠﻮ ﺍﻟﻌﻤﻰ ﺑﻴﻘﲔ‬
 ‫ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﺣﺠﺠﺖ ﻓﻮﻗﻔﺖ ﻋﻠﻰ ﺃﻋﺮﺍﺑﻴﺔ ﻓﻘﻠﺖ ﳍﺎ‪ :‬ﻛﻴﻒ ﺃﺻﺒﺤﺖ؟ ﻓﻘﺎﻟﺖ‪:‬‬
‫ﲞﲑ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻮﻯ ﻣﻄﻤﺌﻨﺔ ‪ ...‬ﺑﻠﻴﻠﻲ ﻭﺃﻥ ﺍﻟﻌﲔ ﺑﺎﺩ ﻣﻌﻴﻨﻬﺎ‬
‫ﻭﺇﱐ ﻟﺒﺎﻙ ﻣﻦ ﺗﻔﺮﻕ ﴰﻠﻬﻢ ‪ ...‬ﻓﻤﻦ ﻣﺴﻌﺪ ﻟﻠﻌﲔ؟ ﺃﻡ ﻣﻦ ﻳﻌﻴﻨﻬﺎ؟‬
‫ﻗﺎﻝ ﻭﺃﻧﺸﺪﱐ‪:‬‬
‫ﺃﻻ ﻟﻴﺖ ﺷﻌﺮﻱ ﻫﻞ ﺃﺑﻴﱳ ﻟﻴﻠﺔ ‪ ...‬ﺑﻮﺍﺩ ﺑﻪ ﺍﳉﺜﺠﺎﺙ ﻭﺍﻟﺴﻠﻢ ﻭﺍﻟﻨﻀﺮ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪ :‬ﻭﺃﻧﺸﺪﱐ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻘﺎﺳﺎﱐ‪:‬‬
‫ﻭﺃﻣﺴﺖ ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﻗﺮﺑﹰﺎ ﻭﺭﺅﻳﺔ ‪ ...‬ﺇﱃ ﻗﻠﺒﻪ ﺳﻠﻤﻰ ﻭﺇﻥ ﱂ ﳓﺒﺐ‬
‫ﺣﺒﻴﺐ ﺇﻟﻴﻪ ﻛﻞ ﻭﺍﺩ ﲢﻠﻪ ‪ ...‬ﺳﻠﻴﻤﻰ ﺧﺼﻴﺒﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﳐﺼﺐ‬
‫ﻗﺎﻝ ﻭﺃﻧﺸﺪﱐ‪:‬‬
‫ﻭﺇﺫﺍ ﺩﻋﺎ ﺩﺍﻉ ﻬﺑﺎ ﻓﺪﻳﺘﻬﺎ ‪ ...‬ﻭﻋﻀﻀﺖ ﻣﻦ ﺟﺰﻉ ﻟﻔﺮﻗﺘﻬﺎ ﻳﺪﻱ‬
‫ﻻ ﻳﺒﻌﺪﻥ ﺗﻠﻚ ﺍﻟﺸﻤﺎﺋﻞ ﻭﺍﳊﻠﻲ ‪ ...‬ﻣﻨﻬﺎ ﻭﺇﻥ ﺳﻜﻨﺖ ﳏﻞ ﺍﻷﺑﺪ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻫﺎﺭﻭﻥ‬

‫ﺍﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﳛﲕ‪ ،‬ﺑﻦ ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﳌﻨﺠﻢ‪ ،‬ﻭﺍﳌﻨﺠﻢ ﺃﺑﻮ ﺍﻟﻔﺘﺢ‪ ،‬ﺃﺣﺪ ﻣﻦ ﺳﻠﻚ ﺳﺒﻴﻞ ﺁﺑﺎﺋﻪ ﰲ ﻃﺮﻕ ﺍﻵﺩﺍﺏ‪،‬‬
‫ﻭﺍﻫﺘﺪﻯ ﻬﺑﺪﻳﻬﻢ ﰲ ﺗﻠﻚ ﺇﱃ ﺍﻟﻔﻀﺎﺋﻞ ﻣﻦ ﻛﻞ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺘﻨﻮﺧﻲ ﰲ ﻧﺸﻮﺍﺭﻩ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﻭﺻﻔﻪ‬
‫ﺑﺎﻟﻔﻀﻞ ﻭﻣﺎ ﻗﺼﺮ‪ ،‬ﻭﺃﻧﺸﺪ ﻟﻪ ﺃﺷﻌﺎﺭﹰﺍ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻔﺘﺢ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﺑﻦ ﳛﲕ ﺍﳌﻨﺠﻢ‪ ،‬ﰲ‬
‫ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﺍﻟﻔﺮﺝ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻓﺴﺎﳒﺲ ﰲ ﻭﺯﺍﺭﺗﻪ‪ ،‬ﻭﻗﺪ ﻋﻤﻞ ﻋﻠﻰ ﺍﻻﳓﺪﺍﺭ ﺇﱃ ﺍﻷﻫﻮﺍﺯ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻗﻞ ﻟﻠﻮﺯﻳﺮ ﺳﻠﻴﻞ ﺍﺠﻤﻟﺪ ﻭﺍﻟﻜﺮﻡ ‪ ...‬ﻭﻣﻦ ﻟﻪ ﻗﺎﻣﺖ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻗﺪﻡ‬
‫ﻯ ‪ ...‬ﳚﺮﻳﻬﻤﺎ ﻋﺪﻝ ﺣﻜﻢ ﺍﻟﺴﻴﻒ ﻭﺍﻟﻘﻠﻢ‬ ‫ﻯ ﻭﺭﺩ ً‬‫ﻭﻣﻦ ﻳﺪﺍﻩ ﻣﹰﺎ ﲡﺪﻱ ﻧﺪ ً‬
‫ﻭﻣﻦ ﺇﺫﺍ ﻫﻢ ﺃﻥ ﳝﻀﻲ ﻋﺰﺍﺋﻤﻪ ‪ ...‬ﺭﺃﻳﺖ ﻣﺎ ﺗﻔﻌﻞ ﺍﻷﻗﺪﺍﺭ ﰲ ﺍﻷﻣﻢ‬
‫ﻭﻣﻦ ﻋﻮﺍﺭﻓﻪ ﻬﺗﻤﻲ ﻭﻋﺎﺩﺗﻪ ‪ ...‬ﰲ ﺭﺏ ﺑﺪﺃﺗﻪ ﺗﻨﻤﻰ ﻋﻠﻰ ﺍﻟﻘﺪﻡ‬

‫ﻷﻧﺖ ﺃﺷﻬﺮ ﰲ ﺭﻋﻲ ﺍﻟﺬﻣﺎﻡ ﻭﰲ ‪ ...‬ﺣﻜﻢ ﺍﻟﺘﻜﺮﻡ ﻣﻦ ﻧﺎﺭ ﻋﻠﻰ ﻋﻠﻢ‬

‫ﻭﺍﻟﻌﺒﺪ ﻋﺒﺪﻙ ﰲ ﻗﺮﺏ ﻭﰲ ﺑﻌﺪ ‪ ...‬ﻭﺃﻧﺖ ﻣﻮﻻﻩ ﺇﻥ ﺗﻈﻌﻦ ﻭﺇﻥ ﺗﻘﻢ‬
‫ﻓﻤﺮﻩ ﻳﺘﺒﻌﻚ ﺃﻭ ﻻ ﻓﺎﻋﺘﻤﺪﻩ ﲟﺎ ‪ ...‬ﲡﺮﻱ ﺑﻪ ﻋﺎﺩﺓ ﺍﳌﻼﻙ ﰲ ﺍﳋﺪﻡ‬
‫ﻗﺎﻝ ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﳍﺎ ﻗﺎﻓﻴﺔ ﺭﺍﺑﻌﺔ ﻣﻦ ﺟﻨﺴﻬﺎ ﰲ ﺍﳊﻼﻭﺓ‪:‬‬
‫ﺳﻴﺪﻱ ﺃﻧﺖ ﻭﻣﻦ ﻋﺎﺩﺍﺗﻪ ‪ ...‬ﺑﺎﻋﺘﺪﺍﻝ ﻭﲜﻮﺩ ﺟﺎﺭﻳ ْﻪ‬
‫ﺃﻧﺼﻒ ﺍﳌﻈﻠﻮﻡ ﻭﺍﺭﺣﻢ ﻋﱪﺓ ‪ ...‬ﺑﺪﻣﻮﻉ ﻭﺩﻣﺎﺀ ﺟﺎﺭﻳ ْﻪ‬
‫ﺭﲟﺎ ﺃﻛﲏ ﺑﻘﻮﻝ ﺳﻴﺪﻱ ‪ ...‬ﻋﻨﺪ ﺷﻜﻮﺍﻱ ﺍﳍﻮﻯ ﻋﻦ ﺟﺎﺭﻳ ْﻪ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺍﻟﻘﺎﻓﻴﺔ ﻛﻠﻬﺎ ﻋﻮﺩ ﺑﺎﺧﺘﻼﻑ ﺍﳌﻌﲎ‪:‬‬
‫ﺍﻟﻌﻴﺶ ﻋﺎﻓﻴﺔ ﻭﺍﻟﺮﻳﺢ ﻭﺍﻟﻌﻮﺩ ‪ ...‬ﻓﻜﻞ ﻣﻦ ﺣﺎﺯ ﻫﺬﺍ ﻓﻬﻮ ﻣﺴﻌﻮﺩ‬
 ‫ﻫﺬﺍ ﺍﻟﺬﻱ ﻟﻜﻢ ﰲ ﳎﻠﺲ ﺃﻧﻖ ‪ ...‬ﺷﻨﺠﺎﺭﻩ ﺍﻟﻌﻨﱪ ﺍﳍﻨﺪﻱ ﻭﺍﻟﻌﻮﺩ‬
‫ﻭﻗﻴﻨﺔ ﻭﻋﺪﻫﺎ ﺑﺎﳋﻠﻒ ﻣﻘﺘﺮﻥ ‪ ...‬ﲟﺎ ﻳﺆﻣﻠﻪ ﺭﺍﺝ ﻭﻣﻮﻋﻮﺩ‬
‫ﻭﻓﺘﻴﺔ ﻛﻨﺠﻮﻡ ﺍﻟﻠﻴﻞ ﺩﺃﻬﺑﻢ ‪ ...‬ﺇﻋﻤﺎﻝ ﻛﺄﺱ ﺣﺪﺍﻫﺎ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﻮﺩ‬
‫ﻓﺎﻏﺪﻭﺍ ﻋﻠﻲ ﺑﻜﺎﺱ ﺍﻟﺮﺍﺡ ﻣﺘﺮﻋﺔ ‪ ...‬ﻋﻮﺩﹰﺍ ﻭﺑﺪﺀﹰﺍ ﻓﺈﻥ ﺃﲪﺪﰎ ﻋﻮﺩﻭﺍ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﱵ ﺍﻟﻜﺎﺗﺐ‬

‫ﻛﺎﻥ ﻳﻜﺘﺐ ﻟﻠﻘﺎﺩﺭ ﺑﺎﷲ ﻋﻨﺪ ﻣﻘﺎﻣﻪ ﺑﺎﻟﺒﻄﻴﺤﺔ‪ ،‬ﻭﳌﺎ ﻭﺻﻠﺘﻪ ﺍﻟﺒﻴﻌﺔ‪ ،‬ﻛﺘﺐ ﻋﻨﻪ ﺇﱃ ﻬﺑﺎﺀ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺒﱵ ﺣﺎﻓﻈﹰﺎ‬
‫ﻟﻠﻘﺮﺁﻥ ﺗﺎﻟﻴﹰﺎ ﻟﻪ‪ ،‬ﻣﻠﻴﺢ ﺍﳌﺬﺍﻛﺮﺓ ﺑﺎﻷﺧﺒﺎﺭ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﻋﺠﻴﺐ ﺍﻟﻨﺎﺩﺭﺓ‪ ،‬ﻇﺮﻳﻒ ﺍﳌﺰﺡ ﻭﺍﺠﻤﻟﻮﻥ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﺣﻴﻢ‪ :‬ﻛﺎﻥ ﺍﻟﺒﱵ ﰲ ﺑﺪﺀ ﺃﻣﺮﻩ ﻳﻠﺒﺲ ﺍﻟﻄﻴﻠﺴﺎﻥ‪ ،‬ﻭﻳﺴﻤﻊ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺷﻴﻮﺥ ﻋﺼﺮﻩ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﺬﻛﺮ ﺃﻧﻪ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺯﻳﺪ ﺑﻦ ﺃﰊ ﺑﻼﻝ‪ ،‬ﻭﻛﺎﻥ ﻏﺎﻳﺔ ﰲ ﲨﻊ ﺧﻼﻝ ﺍﻷﺩﺏ‪ ،‬ﻳﺘﻌﻠﻖ ﺑﺼﺪﻭﺭ ﻭﺍﻓﺮﺓ ﻣﻦ ﻓﻨﻮﻥ‬
‫ﻼ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻳﻨﻈﻢ ﺷﻌﺮﹰﺍ ﺩﻭﻥ ﻣﺎ ﻛﺎﻥ ﺣﻈﻲ ﺑﻪ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﰒ ﻟﺒﺲ‬‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻳﻜﺘﺐ ﺧﻄﹰﺎ ﺟﻴﺪﺍﹰ‪ ،‬ﻭﻳﺘﺮﺳﻞ ﺗﺮﺳ ﹰ‬
‫ﻣﻦ ﺑﻌﺪ ﺍﻟﺪﺭﺍﻋﺔ‪ ،‬ﻭﺳﻠﻚ ﰲ ﻟﺒﺴﻪ ﻣﺬﺍﻫﺐ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﺪﻣﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﺒﺲ ﺍﳋﻔﲔ ﻭﺍﳌﺒﻄﻨﺔ‪ ،‬ﻭﻳﺘﻌﻤﻢ ﺍﻟﻌﻤﺔ‬
‫ﺍﻟﺜﻐﺮﻳﺔ‪ ،‬ﻭﺇﻥ ﻟﺒﺲ ﻻﳉﺔ ﱂ ﺗﻜﻦ ﺍﻻﻣﺮﺑﺪﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺘﻌﺮﺽ ﳊﻠﻖ ﺷﻌﺮﻩ‪ ،‬ﺟﺮﻳﹰﺎ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﻟﻔﺔ‪ ،‬ﻭﻛﺘﺐ‬
‫ﻣﻦ ﺑﻌﺪ ﰲ ﺩﻳﻮﺍﻥ ﺍﳋﻼﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺣﺮﻣﺔ ﺑﺎﻟﻘﺎﺩﺭ ﺑﺎﷲ ﺭﻋﺎﻫﺎ ﻟﻪ‪ ،‬ﰒ ﻏﻠﺐ ﻋﻠﻰ ﺃﺧﻼﻗﻪ ﺍﳍﺰﻝ‪ ،‬ﻭﲡﺎﰱ ﺍﳉﺪ‬
‫ﺑﺎﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﺍﻧﻘﻄﻊ ﺇﱃ ﺍﻟﻠﻌﺐ‪ ،‬ﻭﻛﺎﻥ ﺷﻜﻠﻪ ﻭﻟﻔﻈﻪ‪ ،‬ﻭﻣﺎ ﻳﻮﺭﺩﻩ ﻣﻦ ﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻳﺪﻋﻮ ﺇﱃ ﻣﻜﺎﺛﺮﺗﻪ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ ﺇﱃ‬
‫ﳐﺎﻟﻄﺘﻪ‪ ،‬ﻓﺤﻀﺮ ﳎﻠﺲ ﻬﺑﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻑ ﳚﻤﻠﺔ ﺍﻟﻨﺪﻣﺎﺀ‪ ،‬ﻭﻧﻔﻖ ﻋﻨﺪﻩ ﻧﻔﺎﻗﹰﺎ ﻻ ﻣﺰﻳﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻷﺣﺪ ﻣﻦ‬
‫ﺍﻟﺮﺅﺳﺎﺀ ﻣﺴﺮﺓ ﺗﺘﻢ‪ ،‬ﻭﻻ ﺃﻧﺲ ﻳﻜﻤﻞ ﺇﻻ ﲝﻀﻮﺭﻩ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻳﺘﺪﺍﻭﻟﻮﻧﻪ ﻭﻻ ﻳﻔﺎﺭﻗﻮﻧﻪ‪ ،‬ﻭﻧﺎﺩﻡ ﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﺣﱴ ﺍﻧﺘﻬﻰ‬
‫ﺇﱃ ﻣﻨﺎﺩﻣﺔ ﻓﺨﺮ ﺍﳌﻠﻚ‪ ،‬ﻭﺃﻋﺠﺐ ﺑﻪ ﻏﺎﻳﺔ ﺍﻹﻋﺠﺎﺏ‪ ،‬ﻭﺃﺣﺴﻦ ﺇﻟﻴﻪ ﻏﺎﻳﺔ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺃﻳﺎﻣﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ‬
‫ﻧﻮﺍﺩﺭ ﻣﻀﺤﻜﺔ‪ ،‬ﻭﺟﻮﺍﺑﺎﺕ ﺳﺮﻳﻌﺔ‪ ،‬ﻻ ﻳﻜﺎﺩ ﻳﻠﺤﻘﻪ ﻓﻴﻬﺎ ﺃﺣﺪ‪ ،‬ﻭﺗﻌﺮﺽ ﻟﻐﻴﺒﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﺗﻌﺮﺿﹰﺎ ﻗﻠﻤﺎ ﺃﺧﻞ ﺑﻪ ﻋﻠﻰ‬
‫ﺍﻟﻮﺟﻪ ﺍﳌﻀﺤﻚ‪ ،‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﺇﱃ ﺗﺪﺍﺭﻙ ﺗﻠﻚ ﺍﳌﻨﻘﺼﺔ‪ ،‬ﻭﻃﺮﻳﻘﹰﺎ ﺇﱃ ﺍﺳﺘﻘﺎﻟﺔ ﺯﻟﺘﻪ ﻓﻴﻬﺎ‪ ،‬ﲟﺎ ﺍﻋﺘﻤﺪﻩ ﻣﻦ‬
‫ﺍﻟﺘﻄﺎﻳﺐ‪ ،‬ﻭﻛﺎﻥ ﻳﺬﻫﺐ ﻣﺬﻫﺐ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﳝﻴﻞ ﺇﱃ ﻓﻘﻪ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻳﺘﻌﺼﺐ ﻟﻠﻄﺎﺋﻲ ﺗﻌﺼﺒﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﻳﻔﻀﻞ‬
‫ﺍﻟﺒﺤﺘﺮﻱ ﻋﻠﻰ ﺃﰊ ﲤﺎﻡ‪ ،‬ﻭﻳﻐﻠﻮ ﻓﻴﻪ ﻏﺎﻳﺔ ﺍﻟﻐﻠﻮ‪.‬‬
‫ﻓﻤﻦ ﻧﻮﺍﺩﺭﻩ ﺍﻟﺸﺎﺋﻌﺔ ﺃﻧﻪ ﺍﳓﺪﺭ ﻣﻊ ﺍﻟﺮﺿﻲ ﻭﺍﳌﺮﺗﻀﻰ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺮﻳﺎﻥ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻷﻛﺎﺑﺮ ﻻﺳﺘﻘﺒﺎﻝ‬
‫ﺑﻌﺾ ﺍﳌﻠﻮﻙ‪ ،‬ﻓﺨﺮﺝ ﻋﻠﻴﻬﻢ ﺍﻟﻠﺼﻮﺹ‪ ،‬ﻭﺭﻣﻮﻫﻢ ﺑﺎﳊﺮﺍﻗﺎﺕ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﺩﺧﻠﻮﺍ ﻳﺎ ﺃﺯﻭﺍﺝ ﺍﻟﻘﺤﺎﺏ‪،‬‬
‫ﻓﻘﺎﻝ ﺍﻟﺒﱵ‪ :‬ﻣﺎ ﺧﺮﺝ ﻫﺆﻻﺀ ﻋﻠﻴﻨﺎ ﺇﻻ ﺑﻌﲔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﻦ ﺃﻳﻦ ﻋﻠﻤﺖ؟ ﻗﺎﻝ‪ :‬ﻭﺇﻻ ﻓﻤﻦ ﺃﻳﻦ ﻋﻠﻤﻮﺍ ﺃﻧﺎ ﺃﺯﻭﺍﺝ‬
‫ﻗﺤﺎﺏ؟ ﻭﻛﺎﻥ ﺍﻟﺒﱵ ﺻﺎﺣﺐ ﺍﳋﱪ ﻭﺍﻟﱪﻳﺪ ﰲ ﺍﻟﺪﻳﻮﺍﻥ ﺍﻟﻘﺎﺩﺭﻱ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺛﻼﺙ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻟﻪ‬
‫ﺗﺼﺎﻧﻴﻒ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺎﺩﺭﻱ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﻤﻴﺪﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺨﺮﻱ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳌﻐﺮﰊ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﱵ ﺃﺣﺪ ﺍﳌﺘﻔﻨﻨﲔ ﰲ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻻ ﻳﻜﺎﺩ ﳚﺎﺭﻱ ﰲ ﻓﻦ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‬
‫ﻓﻴﻌﺠﺰ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻠﻴﺢ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﻛﺜﲑ ﺍﳌﺬﺍﻛﺮﺓ‪ ،‬ﻃﻴﺐ ﺍﻟﻨﺎﺩﺭﺓ‪ :‬ﻣﻘﺒﻮﻝ ﺍﳌﺸﺎﻫﺪﺓ‪ ،‬ﺭﺃﻳﺘﻪ ﻋﻠﻰ ﺑﺎﺏ ﺃﺣﺪ‬
‫ﺭﺅﺳﺎﺀ ﺍﻟﻌﻤﺎﻝ ﻭﻗﺪ ﺣﺠﺐ ﻋﻨﻪ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ‪:‬‬
 ‫ﻋﻠﻰ ﺃﻱ ﺑﺎﺏ ﺃﻃﻠﺐ ﺍﻹﺫﻥ ﺑﻌﺪ ﻣﺎ ‪ ...‬ﺣﺠﺒﺖ ﻋﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﺃﻧﺎ ﺻﺎﺣﺒﻪ‬
‫ﻓﺨﺮﺝ ﺍﻹﺫﻥ ﻟﻪ ﰲ ﺍﳊﺎﻝ‪.‬‬

‫ﻭﺣﺪﺙ ﺍﻟﺮﺋﻴﺲ ﺃﺑﻮ ﺍﳊﺴﻦ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﻓﺨﺮ ﺍﳌﻠﻚ ﺃﰊ ﻏﺎﻟﺐ ﺑﻦ ﺧﻠﻒ ﺑﺎﻷﻫﻮﺍﺯ‪ ،‬ﻓﻜﺘﺐ‬
‫ﺇﱃ ﺃﰊ ﻳﺎﺳﺮ ﻋﻤﺎﺩ ﺑﻦ ﺃﲪﺪ ﺍﻟﺼﲑﰲ‪ :‬ﺍﲪﻞ ﺇﱃ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺒﱵ ﻣﺎﺋﱵ ﺩﻳﻨﺎﺭ ﻣﻊ ﺍﻣﺮﺃﺓ ﻻ ﻳﻌﺮﻓﻬﺎ‪ ،‬ﻭﺍﻛﺘﺐ ﻣﻌﻬﺎ‬
‫ﺭﻗﻌﺔ ﻏﲑ ﻣﺘﺮﲨﺔ‪ ،‬ﻭﻗﻞ ﻓﻴﻬﺎ‪ :‬ﻗﺪ ﺩﻋﺎﱐ ﻣﺎ ﺁﺛﺮﺗﻪ ﻣﻦ ﳐﺎﻟﻄﺘﻚ‪ ،‬ﻭﺭﻏﺒﺖ ﻓﻴﻪ ﻣﻦ ﻣﻮﺩﺗﻚ‪ ،‬ﺇﱃ ﺍﺳﺘﺪﻋﺎﺀ ﺍﳌﻮﺍﺻﻠﺔ‬
‫ﻣﻨﻚ‪ ،‬ﻭﺍﻓﺘﺘﺎﺡ ﺑﺎﺏ ﺍﳌﻼﻃﻔﺔ ﺑﻴﲏ ﻭﺑﻴﻨﻚ‪ ،‬ﻭﻗﺪ ﺃﻧﻔﺬﺕ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﻣﺎﺋﱵ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﺄﺧﺬﻫﺎ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻭﻛﺘﺐ‬
‫ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺮﻗﻌﺔ‪ :‬ﻣﺎﻝ ﻻ ﺃﻋﺮﻑ ﻣﻬﺪﻳﻪ‪ ،‬ﻓﺄﺷﻜﺮ ﻟﻪ ﻣﺎ ﻳﻮﻟﻴﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺻﺎﺩﻑ ﺇﺿﺎﻓﺔ ﺩﻋﺖ ﺇﱃ ﺃﺧﺬﻩ‪،‬‬
‫ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﰲ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺑﻪ‪ ،‬ﻗﻠﺖ‪:‬‬
‫ﻭﱂ ﺃﺩﺭ ﻣﻦ ﺃﻟﻘﻰ ﻋﻠﻴﻪ ﺭﺩﺍﺀﻩ ‪ ...‬ﺳﻮﻯ ﺃﻧﻪ ﻗﺪ ﺳﻞ ﻋﻦ ﻣﺎﺟﺪ ﳏﺾ‬
‫ﻭﺇﺫﺍ ﺳﻬﻞ ﺍﷲ ﱄ ﺍﺗﺴﺎﻋﺎﹰ‪ ،‬ﺭﺩﺩﺕ ﺍﻟﻌﻮﺽ ﻣﻮﻓﻮﺭﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺒﺘﺪﻱ ﺑﺎﻟﱪ ﻣﺸﻜﻮﺭﹰﺍ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﻗﺪ ﻓﻄﻦ ﻟﻠﻘﺼﺔ‪ ،‬ﻭﻛﺘﺐ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﳌﺎ ﺃﻧﻔﺬ ﺃﺑﻮ ﻳﺎﺳﺮ ﺑﺎﳉﻮﺍﺏ‪ ،‬ﺃﻗﺮﺃﻧﻴﻪ ﻓﺨﺮ ﺍﳌﻠﻚ‪.‬‬
‫ﻓﺎﺳﺘﺤﺴﻨﺖ ﻭﻗﻮﻉ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻮﻗﻌﻪ ﻣﻦ ﺍﻟﺘﻤﺜﻞ‪ .‬ﻭﻣﻦ ﺷﻌﺮ ﺍﻟﺮﺿﻲ ﺍﳌﻮﺳﻮﻱ ﺇﻟﻴﻪ‪ ،‬ﺍﻷﺑﻴﺎﺕ ﺍﳌﺸﻬﻮﺭﺓ‪:‬‬
‫ﺃﺑﺎ ﺣﺴﻦ ﺃﲢﺴﺐ ﺃﻥ ﺷﻮﻗﻲ ‪ ...‬ﻳﻘﻞ ﻋﻠﻰ ﻣﻜﺎﺛﺮﺓ ﺍﳋﻄﻮﺏ‬
‫ﻳﻬﺶ ﻟﻜﻢ ﻋﻠﻰ ﺍﻟﻔﺮﻗﺎﻥ ﻗﻠﱯ ‪ ...‬ﻫﺸﺎﺷﺘﻪ ﺇﱃ ﺍﻟﺰﻭﺭ ﺍﻟﻘﺮﻳﺐ‬
‫ﻭﺃﻟﻔﻆ ﻏﲑﻛﻢ ﻭﻳﺴﻮﻍ ﻋﻨﺪﻱ ‪ ...‬ﻭﺩﺍﺩﻛﻢ ﻣﻊ ﺍﳌﺎﺀ ﺍﻟﺸﺮﻭﺏ‬
‫ﻭﺭﺛﺎﻩ ﺍﳌﻮﺳﻮﻱ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻣﺎ ﻟﻠﻬﻤﻮﻡ ﻛﺄﻬﻧﺎ ‪ ...‬ﻧﺎﺭ ﻋﻠﻰ ﻗﻠﱯ ﺗﺸﺐ‬
‫ﻭﺍﻟﺪﻣﻊ ﻻ ﻳﺮﻗﺎ ﻟﻪ ‪ ...‬ﻏﺮﺏ ﻛﺄﻥ ﺍﻟﻌﲔ ﻏﺮﺏ‬
‫ﻣﺎ ﻛﻨﺖ ﺃﺣﺴﺐ ﺃﻧﲏ ‪ ...‬ﺟﻠﺪ ﻋﻠﻰ ﺍﻷﺭﺯﺍﺀ ﺻﻌﺐ‬
‫ﻣﺎ ﺃﺧﻄﺄﺗﻚ ﺍﻟﻨﺎﺋﺒﺎ ‪ ...‬ﺕ ﺇﺫﺍ ﺃﺻﺎﺑﺖ ﻣﻦ ﲢﺐ‬
‫ﻭﺭﺛﺎﻩ ﺍﳌﺮﺗﻀﻰ ﺃﺧﻮ ﺍﻟﺮﺿﻲ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻼ ﻋﻦ ﺳﺎﻛﻦ ﺍﻟﺪﺍﺭ‬‫ﻋﺮﺝ ﻋﻠﻰ ﺍﻟﺪﺍﺭ ﻣﻐﱪﹰﺍ ﺟﻮﺍﻧﺒﻬﺎ ‪ ...‬ﻓﺎﺳﺄﻝ ﻬﺑﺎ ﻋﺠ ﹰ‬
‫ﻭﻗﻞ ﳍﺎ ﺃﻳﻦ ﻣﺎ ﻛﻨﺎ ﻧﺮﺍﻩ ﻋﻠﻰ ‪ ...‬ﻣﺮ ﺍﳌﺪﻯ ﺑﻚ ﻣﻦ ﻧﻘﺾ ﻭﺇﻣﺮﺍﺭ؟‬
‫ﻭﺃﻳﻦ ﺃﻭﻋﻴﺔ ﺍﻵﺩﺍﺏ ﻓﺎﻫﻘﺔ ‪ ...‬ﲡﺮﻱ ﺧﻼﻟﻚ ﺟﺮﻱ ﺍﳉﺪﻭﻝ ﺍﳉﺎﺭﻱ‬
‫ﻳﺎ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﻭﺍﻟﺮﺩﻯ ﻋﺮﺽ ‪ ...‬ﻳﺰﻭﺭ ﺑﺎﻟﺮﻏﻢ ﻣﻨﺎ ﻛﻞ ﺯﻭﺍﺭ‬
‫ﻋﻠﻘﺖ ﻣﻨﻚ ﲝﺒﻞ ﻏﲑ ﻣﻨﺘﻜﺚ ‪ ...‬ﻋﻨﺪ ﺍﳊﻔﺎﻅ ﻭﻋﻮﺩ ﻏﲑ ﺧﻮﺍﺭ‬
‫ﻭﻗﺪ ﺑﻠﻮﺗﻚ ﰲ ﺳﺨﻂ ﻭﻋﻨﺪ ﺭﺿ ًﻰ ‪ ...‬ﻭﺑﲔ ﻃ ﹴﻲ ﻷﻧﺒﺎ ٍﺀ ﻭﺇﻇﻬﺎﺭ‬
‫ﻓﻠﻢ ﺗﻔﺪﱐ ﺇﻻ ﻣﺎ ﺃﺿﻦ ﺑﻪ ‪ ...‬ﻭﱂ ﺗﺰﺩﱐ ﺇﻻ ﻃﻴﺐ ﺃﺧﺒﺎﺭ‬
‫ﻻ ﻋﺎﺭ ﻓﻴﻤﺎ ﺷﺮﺑﺖ ﺍﻟﻴﻮﻡ ﻏﺼﺘﻪ ‪ ...‬ﻣﻦ ﺍﳌﻨﻮﻥ ﻭﻫﻞ ﺑﺎﳌﻮﺕ ﻣﻦ ﻋﺎﺭ؟‬
‫ﻭﱂ ﻳﻨﻠﻚ ﺳﻮﻯ ﻣﺎ ﻧﺎﻝ ﻛﻞ ﻓﱴ ‪ ...‬ﻋﺎﱄ ﺍﳌﻜﺎﻥ ﻭﻻﻗﻰ ﻛﻞ ﺟﺒﺎﺭ‬
 ‫ﻭﺃﻣﺮ ﻬﺑﺎﺀ ﺍﻟﺪﻭﻟﺔ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻟﺒﱵ ﺃﻥ ﻳﻌﻤﻞ ﺷﻌﺮﹰﺍ ﻳﻜﺘﺐ ﻋﻠﻰ ﺗﻜﺔ ﺇﺑﺮﻳﺴﻢ ﻓﻘﺎﻝ‪:‬‬
‫ﱂ ﻻ ﺃﺗﻴﻪ ﻭﻣﻀﺠﻌﻲ ‪ ...‬ﺑﲔ ﺍﻟﺮﻭﺍﺩﻑ ﻭﺍﳋﺼﻮﺭ؟‬
‫ﻭﺇﻥ ﺍﺗﺸﺤﺖ ﻓﺈﻧﲏ ‪ ...‬ﺑﲔ ﺍﻟﺘﺮﺍﺋﺐ ﻭﺍﻟﻨﺤﻮﺭ‬
‫ﻭﻟﻘﺪ ﻧﺸﺄﺕ ﺻﻐﲑﺓ ‪ ...‬ﺇﻟﻔﹰﺎ ﻟﺮﺑﺎﺕ ﺍﳋﺪﻭﺭ‬
‫ﻭﻟﻪ ﻳﺼﻒ ﻛﻮﺯ ﻻﻓﻘﺎﻉ‪:‬‬
‫ﻳﺎ ﺭﺏ ﺛﺪﻱ ﻣﺼﺼﺘﻪ ﺑﻜﺮﹰﺍ ‪ ...‬ﻭﻗﺪ ﻋﺮﺍﱐ ﲬﺎﺭ ﻣﻐﺒﻮﻕ‬
‫ﻟﻪ ﻫﺪﻳﺮ ﺇﺫﺍ ﺷﺮﺑﺖ ﺑﻪ ‪ ...‬ﻣﺜﻞ ﻫﺪﻳﺮ ﺍﻟﻔﺤﻮﻝ ﰲ ﺍﻟﻨﻮﻕ‬
‫ﻛﺄﻥ ﺗﺮﺟﻴﻌﻪ ﺇﺫﺍ ﺭﺷﻒ ﺍﻟﺮﺍ ‪ ...‬ﺷﻒ ﻓﻴﻪ ﺻﻴﺎﺡ ﳐﻨﻮﻕ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻣﺎ ﺍﲪﺮﺕ ﺍﻟﻌﲔ ﻣﻦ ﺩﻣﻊ ﺃﺿﺮ ﻬﺑﺎ ‪ ...‬ﰲ ﻋﺮﺻﱵ ﻃﻠﻞ ﺃﻭ ﺇﺛﺮ ﻣﺮﲢﻞ‬
‫ﻟﻜﻦ ﺭﺁﻫﺎ ﺍﻟﺬﻱ ﻳﻬﻮﻯ ﻭﻗﺪ ﻧﻈﺮﺕ ‪ ...‬ﰲ ﻭﺟﻪ ﺁﺧﺮ ﻓﺎﲪﺮﺕ ﻣﻦ ﺍﳋﺠﻞ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﻭﻛﺎﻥ ﺍﻟﻘﺎﺩﺭ ﺑﺎﷲ ﺍﺳﺘﺘﺮ ﻋﻨﺪﻩ‪ ،‬ﳌﺎ ﻃﻠﺒﻪ ﺍﻟﻄﺎﺋﻊ ﻗﺒﻞ ﺍﳓﺪﺍﺭﻩ‪ ،‬ﻭﺃﺧﺬ ﻳﺪﻩ ﺃﻥ ﻳﺴﺘﻠﻴﻨﻪ‪،‬‬
‫ﻓﻠﻤﺎ ﻭﱄ ﻭﻗﻀﻲ ﺍﻷﻣﺮ‪ ،‬ﺻﺮﻑ ﺍﺑﻦ ﺣﺎﺟﺐ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﺭﺗﺒﻪ ﰲ ﻛﺘﺎﺑﺘﻪ‪ ،‬ﻭﺍﺗﻔﻖ ﺃﻥ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﻭﻗﺖ‬
‫ﺍﻷﺿﺤﻰ‪ ،‬ﻓﺨﺮﺝ ﺇﻟﻴﻪ ﺧﺎﺩﻡ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ ﰲ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺭﺳﻢ ﺃﻥ ﲢﺼﻰ ﺃﺳﻘﺎﻁ ﺍﻷﺿﺎﺣﻲ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻟﻐﻼﻣﻪ‪ :‬ﺧﺬ ﺍﻟﺪﻭﺍﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻮﻡ ﻳﺮﻳﺪﻭﻥ ﻛﺮﺍﻋﻴﺎﹰ‪ ،‬ﻭﻻ ﻳﺮﻳﺪﻭﻥ ﻛﺎﺗﺒﺎﹰ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﻬﺑﺬﺍ ﺍﳌﺰﺡ ﻣﻦ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﳍﺰﻝ ﻗﺪ ﻏﻠﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺰﺏ ﻋﻨﻪ ﺍﳉﺪ ﲨﻠﺔ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺮﺿﻲ ﻣﻘﺎﺭﺿﺔ ﻟﻜﻼﻡ ﺟﺮﻯ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺎﺗﻔﻖ ﺃﻥ‬
‫ﺍﺟﺘﺎﺯ ﺑﻘﺮﺏ ﺩﺍﺭ ﺍﻟﺮﺿﻲ‪ ،‬ﻋﻨﺪ ﻣﺴﺠﺪ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻓﻘﺎﻝ ﻟﻐﻼﻣﻪ‪ :‬ﻣﻞ ﺑﻨﺎ ﻋﻦ ﺗﻠﻚ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﺈﱐ ﺃﻛﺮﻩ ﺍﳌﺮﻭﺭ ﻬﺑﺎ‪،‬‬
‫ﻓﺎﻟﺘﻔﺖ ﻓﻮﻗﻌﺖ ﻋﻴﻨﻪ ﻋﻠﻰ ﺍﻟﺮﺿﻲ‪ ،‬ﻓﺘﻤﻢ ﻛﻼﻣﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻘﻄﻌﻪ ﻭﻗﺎﻝ‪ :‬ﻓﺈﻧﲏ ﻻ ﻭﺟﻪ ﱄ ﰲ ﻟﻘﺎﺋﻪ‪ ،‬ﻟﻄﻮﻝ‬
‫ﺟﻔﺎﺋﻪ‪ ،‬ﻓﺎﺳﺘﺤﺴﻦ ﻫﺬﺍ ﻣﻦ ﺑﺪﻳﻬﺘﻪ‪ ،‬ﻭﺩﺧﻞ ﺩﺍﺭ ﺍﻟﺮﺿﻲ ﻭﺍﺻﻄﻠﺤﺎ‪.‬‬

‫ﻭﻣﻦ ﻧﻮﺍﺩﺭﻩ‪ :‬ﺃﻧﻪ ﲰﻊ ﻳﻮﻣﹰﺎ ﺃﺻﻮﺍﺕ ﺍﳌﻼﺣﲔ‪ ،‬ﻭﺍﺭﺗﻔﺎﻉ ﺿﺠﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻫﺬﺍ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺆﻻﺀ ﺃﻭﻻﺩ ﺃﰊ ﺍﻟﻔﻀﻞ‪،‬‬
‫ﺑﻦ ﺣﺎﺟﺐ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﺃﰊ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﲨﺎﻋﺔ ﺃﻭﻻﺩﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻫﺆﻻﺀ ﺇﻻ ﻣﻮﺕ‬
‫ﺍﻵﺑﺎﺀ؟ ﻭﺭﺃﻯ ﻣﻌﻠﻤﹰﺎ ﻗﺒﻴﺢ ﺍﻟﻮﺟﻪ‪ ،‬ﻳﻌﺮﻑ ﺑﻨﻔﺎﻁ ﺍﳉﻦ‪ ،‬ﻭﻛﺎﻥ ﻭﺣﺸﹰﺎ ﺍﻧﻜﺸﻔﺖ ﺳﻮﺃﺗﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻳﺎ ﻫﺬﺍ‪ :‬ﺍﺳﺘﺮ‬
‫ﻋﻮﺭﺗﻚ ﺍﻟﺴﻔﻠﻰ‪ ،‬ﻓﺈﻧﻚ ﻗﺪ ﺃﺩﻟﻴﺖ‪ ،‬ﻭﻟﻜﻦ ﺑﻐﲑ ﺣﺠﺔ‪ ،‬ﻭﺍﺳﺘﻘﺒﻞ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺪﺭﺍﻉ‪ ،‬ﰲ ﻣﻴﺪﺍﻥ ﺑﺴﺘﺎﻥ ﻓﺨﺮ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻫﻮ ﻣﺘﻜﺊ ﻋﻠﻰ ﻳﺪ ﻏﻼﻡ ﺃﺳﻮﺩ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻫﺬﺍ ﺍﻷﺳﻮﺩ ﻳﺼﻠﺢ ﳋﺪﻣﺔ ﺳﻴﺪﻧﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﱵ‪ :‬ﺃﻱ‬
‫ﺍﳋﺪﻡ؟ ﻓﻘﺎﻝ‪ :‬ﺧﺪﻣﺔ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻏﻔﺮﺍﹰ‪ ،‬ﺃﺭﻣﻰ ﺑﺎﻟﺒﻐﺎﺀ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻣﻨﺰﱄ ﺧﻨﻔﺴﺎﺀ؟ ﻭﻳﻌﺮﻯ ﻣﻨﻪ ﺳﻴﺪﻧﺎ‪،‬‬
‫ﻭﰲ ﺩﺍﺭﻩ ﲨﻴﻊ ﺑﲏ ﺣﺎﻡ‪.‬‬
‫ﺑﺸﺮ ﺍﺑﻦ ﺍﳊﻮﺍﺭﻱ ﲟﻮﻟﻮﺩ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﳊﻮﺍﺭﻱ ﲰﺞ ﺍﳋﻠﻘﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺒﱵ‪ :‬ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻮﻟﻮﺩ ﻳﺸﺒﻬﻚ ﻓﻮﻳﻪ‪،‬‬
‫ﰒ ﻭﻳﻪ‪.‬‬
‫ﻭﺳﻘﺎﻩ ﺍﻟﻔﻘﺎﻋﻲ ﰲ ﺩﺍﺭ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻓﻘﺎﻋﺎﹰ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﻄﺒﻪ‪ ،‬ﻓﺮﺩ ﺍﻟﻜﻮﺯ ﻣﻔﻜﺮﺍﹰ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻔﻘﺎﻋﻲ‪ :‬ﰲ ﺃﻱ ﺷﻲﺀ‬
‫ﺗﻔﻜﺮ؟ ﻓﻘﺎﻝ‪ :‬ﰲ ﺩﻗﺔ ﺻﻨﻌﺘﻚ‪ ،‬ﻛﻴﻒ ﺃﻣﻜﻨﻚ ﺃﻥ ﲣﺮﻯ ﰲ ﻬﺑﺬﻩ ﺍﻟﻜﻴﺰﺍﻥ ﻛﻠﻬﺎ ﻣﻊ ﺿﻴﻖ ﺭﺃﺳﻬﺎ؟ ﻭﺃﺗﺎﻩ ﻏﻼﻣﻪ ﰲ‬
‫ﳎﻠﺲ ﺣﻔﻞ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﺍﺑﻨﻚ ﻭﻗﻊ ﻣﻦ ﺛﻼﺙ ﺩﺭﺝ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻳﻠﻚ ﻣﻦ ﺛﻼﺙ ﺑﻘﲔ؟ ﺃﻭ ﺧﻠﻮﻥ؟ ﻓﻠﻢ ﻳﻔﻬﻢ ﻋﻨﻪ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺧﻠﻮﻥ ﻓﺴﻬﻞ‪ ،‬ﻭﺇﻥ ﺑﻘﲔ ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﻧﺎﺋﺤﺔ‪.‬‬
‫ﻭﺩﺧﻞ ﺍﻟﺮﻗﻲ ﺍﻟﻌﻠﻮﻱ ﻋﻠﻰ ﻓﺨﺮ ﺍﳌﻠﻚ‪ ،‬ﻓﻘﺎﻝ‪ - :‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﻣﻮﻻﻧﺎ‪ ،‬ﻭﺍﺳﻌﺪﻩ ﻬﺑﺬﺍ ﺍﻟﻴﻮﻡ ‪ ، -‬ﻓﻘﺎﻝ ﻟﻪ ﻭﺃﻱ‬
‫ﻳﻮﻡ ﻫﺬﺍ؟ ﻓﻘﺎﻝ ﺃﻳﻠﻮﻥ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﱵ ﺑﺎﻟﻨﻮﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻗﺮﺃﺕ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﱵ‪ :‬ﺃﻧﺖ ﺇﺫﹰﺍ ﻣﻌﺬﻭﺭ‪ ،‬ﻓﺈﻧﻚ ﺛﻼﺛﺔ‬
‫ﺃﺭﺑﺎﻉ ﺭﻗﻴﻊ‪ ،‬ﺃﺭﺍﺩ ﺭﻗﻲ‪ ،‬ﺇﺫﺍ ﺃﳊﻘﺖ ﺑﻪ ﺍﻟﻌﲔ ﻭﻫﻮ ﺍﳊﺮﻑ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺻﺎﺭ ﺭﻗﻴﻊ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﻭﻛﺎﻥ ﺑﲔ ﺍﻟﺒﱵ ﻭﺑﲔ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻓﻬﺪ ﻣﻼﺣﺎﺓ ﻭﻣﻨﺎﺑﺬﺓ‪ ،‬ﰒ ﺃﺻﻠﺢ ﻓﺨﺮ ﺍﳌﻠﻚ ﺑﻴﻨﻬﻤﺎ‪،‬‬
‫ﻓﻌﻤﻞ ﻓﻴﻪ ﺃﺑﻴﺎﺗﹰﺎ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﻗﻠﺖ ﻟﻠﺒﱵ ﳌﺎ ‪ ...‬ﺭﺍﻡ ﺻﻠﺤﻲ ﻣﻦ ﺑﻌﻴﺪ‬
‫ﻭﻛﺎﻥ ﻳﺮﻣﻲ ﺑﺎﻟﺒﺨﺮ‪ ،‬ﻭﻳﺰﻥ ﺑﺎﻷﺑﻨﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻛﻞ ﺷﺮﻁ ﻟﻠﺼﻠﺢ ﺃﻗﺒﻠﻪ ‪ ...‬ﺇﻥ ﺃﻧﺖ ﺃﻋﻔﻴﺘﲏ ﻣﻦ ﺍﻟﻘﺒﻞ‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻟﺒﱵ ﻣﻘﺒﻮﻻﹰ‪ ،‬ﻣﺴﺘﻤﻠﺤﹰﺎ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻓﻴﻪ ﺃﻗﻞ ﻣﻦ ﺷﻌﺮﻩ‪،‬‬
‫ﻓﺈﻧﻪ ﻛﺎﻥ ﰲ ﻏﺎﻳﺔ ﺍﻟﱪﺩ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻄﺒﻊ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻋﻤﻞ ﰲ ﻓﺨﺮ ﺍﳌﻠﻚ‪ ،‬ﻭﻫﻮ ﻳﺴﺪ ﻓﺘﻖ ﺍﻟﻨﻬﺮﻭﺍﻥ ﻗﺼﻴﺪﺓ‪ ،‬ﻳﺼﻒ‬
‫ﻓﻴﻬﺎ ﺍﻟﺴﻜﺮ ﻗﺎﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺇﺫﺍ ﺃﺗﺎﻩ ﺍﳌﺎﺀ ﻣﻦ ﺟﺎﻧﺐ ‪ ...‬ﻋﺎﺟﻠﻪ ﺑﺎﻟﺴﺪ ﻣﻦ ﺟﺎﻧﺐ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻫﺬﺍ ﻭﺍﷲ ﺃﻳﻬﺎ ﺍﻷﺳﺘﺎﺫ ﺑﺎﺭﺩ‪ ،‬ﻭﺃﻋﺎﺩﻩ‪ ،‬ﻓﺤﻜﻰ ﺍﻟﺒﻴﺖ ﻭﺗﺄﻣﻠﻪ‪ ،‬ﻭﻗﺎﻝ ﻧﻌﻢ‪ ،‬ﻭﺍﷲ ﻫﻮ ﺑﺎﺭﺩ‪ ،‬ﻭﺟﻌﻞ ﻳﻌﻮﺝ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﻜﺮﺭ ﺍﻹﻧﺸﺎﺩ ﻣﺴﺘﱪﺩﹰﺍ ﻟﻪ‪ ،‬ﻓﻀﺤﻚ ﻓﺨﺮ ﺍﳌﻠﻚ ﻣﻨﻪ‪ ،‬ﻭﻗﻄﻊ ﺍﻹﻧﺸﺎﺩ ﻭﱂ ﻳﺘﻤﻤﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﱂ ﻳﻜﻦ ﻳﺴﻠﻢ ﺃﺣﺪ ﻣﻦ ﻟﺴﺎﻧﻪ‪ ،‬ﻭﺗﻌﻮﳚﻪ ﻭﺛﻠﺒﻪ ﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺗﻔﻖ ﺃﻥ ﻳﺴﻤﻌﻪ ﻣﻦ ﻳﻘﻮﻝ ﺫﻟﻚ ﻓﻴﻪ‪ ،‬ﺍﻟﺘﻔﺖ ﺇﻟﻴﻪ‬
‫ﻛﺎﳌﻌﺘﺬﺭ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﻮﻻﻱ ﻫﻬﻨﺎ؟ ﻣﺎ ﻋﻠﻤﺖ ﲝﻀﻮﺭﻩ‪ ،‬ﻭﳚﻌﻞ ﻛﻮﻧﻪ ﻣﺎ ﻋﻠﻴﻢ ﲝﻀﻮﺭﻩ ﺍﻋﺘﺬﺍﺭﺍﹰ‪ ،‬ﻛﺄﻧﻪ ﻣﺒﺎﺡ ﻟﻪ ﺛﻠﺒﻪ‬
‫ﺑﺎﻟﻐﻴﺒﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻛﺎﺋﻪ ﻭﺗﻮﻗﺪﻩ‪ ،‬ﻭﻛﺜﺮﺓ ﻃﻨﺰﻩ ﻭﺗﻮﻟﻌﻪ‪ ،‬ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻏﺒﺎﻭﺓ ﰲ ﺍﻷﻣﻮﺭ ﺍﳉﺪﻳﺎﺕ‪ ،‬ﻭﺃﺑﻌﺪﻫﻢ ﻣﻦ‬
‫ﺗﺼﻮﺭﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﺑﺎﻟﻐﻨﺎﺀ ﻭﺻﻨﻌﺘﻪ‪ ،‬ﻭﻻ ﺗﻜﺎﺩ ﺍﳌﻐﻨﻴﺔ ﺗﻐﲏ ﺑﺼﻮﺕ ﺇﻻ ﺫﻛﺮ ﺻﻨﻌﺘﻪ‪ ،‬ﻭﺷﺎﻋﺮﻩ ﻭﲨﻴﻊ‬
‫ﻣﺎ ﻗﻴﻞ ﰲ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ ﰲ ﺍﺑﻦ ﺻﺎﳊﺎﻥ‪:‬‬
‫ﺳﻞ ﺍﻟﺮﺑﻊ ﺑﺎﳋﺒﺘﲔ ﻛﻴﻒ ﻣﻌﺎﻫﺪﻩ ‪ ...‬ﻭﺃﱏ ﺑﺮﺟﻊ ﺍﻟﻘﻮﻝ ﻣﻨﻪ ﻫﻮﺍﻣﺪﻩ؟؟‬
‫ﻋﻔﺖ ﺣﻘﺒﹰﺎ ﺑﻌﺪ ﺍﻷﻧﻴﺲ ﺭﺳﻮﻣﻪ ‪ ...‬ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﻧﺆﻳﻪ ﻭﺧﻮﺍﻟﺪﻩ‬
‫ﺩﻳﺎﺭ ﻧﺰﻓﺖ ﺍﻟﺪﻣﻊ ﰲ ﻋﺮﺻﺎﻬﺗﺎ ‪ ...‬ﺗﺆﺍﻣﹰﺎ ﺇﱃ ﺃﻥ ﺃﻗﺮﺡ ﺍﳉﻔﻦ ﻓﺎﺭﺩﻩ‬
‫ﺃﺭﻗﺖ ﺩﻣﹰﺎ ﺑﻌﺪ ﺍﻟﺪﻣﻮﻉ ﻧﺰﺣﺘﻪ ‪ ...‬ﻣﻦ ﺍﻟﻘﻠﺐ ﺣﱴ ﻏﻴﻀﺘﻪ ﺷﻮﺍﺭﺩﻩ‬
‫ﺳﺄﺳﺘﻌﺘﺐ ﺍﻟﺪﻫﺮ ﺍﳋﺌﻮﻥ ﺑﺴﻴﺪ ‪ ...‬ﻳﺮﺩ ﲨﺎﺡ ﺍﻟﺪﻫﺮ ﺇﺫ ﻫﻮ ﻗﺎﺋﺪﻩ‬
‫ﺳﻮﺍﺀ ﻋﻠﻴﻪ ﻃﺎﺭﻑ ﺍﳌﺎﻝ ﰲ ﺍﻟﻨﺪﻯ ‪ ...‬ﺇﺫ ﻣﺎ ﺍﻧﺘﺤﺎﻩ ﺍﻟﺴﺎﺋﻠﻮﻥ ﻭﺗﺎﻟﺪﻩ‬
‫ﻭﻟﻪ ﻓﻴﻪ‪:‬‬
‫ﻗﺮﻡ ﺇﺫﺍ ﺍﻋﺘﺬﺭﺕ ﻧﻮﺍﻓﻞ ﺑﺮﻩ ‪ ...‬ﱂ ﻳﻠﻒ ﺩﺍﻓﻊ ﺣﻘﻬﺎ ﲟﻌﺎﺫﺭ‬
‫ﻣﻦ ﻣﻌﺸﺮ ﻭﺭﺛﻮﺍ ﺍﳌﻜﺎﺭﻡ ﻭﺍﻟﻌﻼ ‪ ...‬ﻭﺗﻘﺴﻤﻮﻫﺎ ﻛﺎﺑﺮﹰﺍ ﻋﻦ ﻛﺎﺑﺮ‬
 ‫ﻗﻮﻡ ﻳﻘﻮﻡ ﺣﺪﻳﺜﻬﻢ ﺑﻘﺪﳝﻬﻢ ‪ ...‬ﻭﻳﺴﲑ ﺃﻭﳍﻢ ﲟﺠﺪ ﺍﻵﺧﺮ‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﺑﺊ ﻗﺪ ﻋﻤﻞ ﻷﰊ ﺑﺸﺮ ﺑﻦ ﻃﺎﺯﺍﺩ ﻧﺴﺨﺔ ﻛﺘﺎﺏ ﺃﺭﺍﺩ ﺇﻧﺸﺎﺀﻩ‪ ،‬ﻭﳓﻠﻪ ﺇﻳﺎﻩ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺃﺑﻮ‬
‫ﺍﳊﺴﻦ ﺍﻟﺒﱵ ﻳﻌﺮﺽ ﺑﺬﻟﻚ‪:‬‬
‫ﺯﻛﺎﺓ ﺍﻟﻌﻠﻮﻡ ﺯﻛﺎﺓ ﺍﻟﻨﺪﻯ ‪ ...‬ﻭﻋﺮﻑ ﺍﳌﻌﺎﺭﻑ ﺑﺬﻝ ﺍﳊﺠﻰ‬
‫ﻭﻟﻜﻦ ﳚﺮ ﺑﻪ ﺃﻫﻠﻪ ‪ ...‬ﻓﺄﺟﺮ ﺑﻨﻴﻠﻚ ﻓﻀﻞ ﺍﻟﺘﻘﻰ‬

‫ﻟﺌﻦ ﻛﻨﺖ ﺃﻭﺟﺒﺘﻪ ﻗﺮﺑﺔ ‪ ...‬ﳌﺎ ﻭﻗﻊ ﺍﳌﻮﻗﻊ ﺍﳌﺮﺗﻀﻰ‬

‫ﻭﻣﺎ ﺻﺪﻗﺎﺗﻚ ﻣﻘﺒﻮﻟﺔ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺗﻨﻜﺒﺖ ﻓﻴﻬﺎ ﺍﳍﺪﻯ‬
‫ﻗﺪ ﻋﺮﻓﺖ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﺳﻴﺪﻱ ‪ -‬ﺍﻟﻌﺎﺭﻳﺔ ﻭﺍﳌﺴﺘﻌﲑ‪ ،‬ﻭﻛﻴﻒ ﺟﺮﻯ ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻇﻨﻨﺖ ﺃﻥ ﻫﺬﺍ‬
‫ﳚﺮﻱ ﳎﺮﻯ ﺍﳌﺎﻋﻮﻥ ﺍﻟﺬﻱ ﻻ ﳛﺴﻦ ﻣﻨﻌﻪ‪ " ،‬ﺇﺫ ﻻ ﻳﻘﻊ ﺍﻟﻐﺮﺽ ﻣﻮﻗﻌﻪ‪ ،‬ﺑﻞ ﺳﺎﺀ ﻟﻨﻔﺮﺗﻪ ﻣﻦ ﻻﺑﺴﻪ‪" :‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬

‫ﺍﻟﺮﻣﺎﱐ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺸﺮﺍﰊ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻓﻘﺎﻝ‪ :‬ﲰﻊ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺣﺴﻦ ﺍﻟﻜﻼﰊ‪ ،‬ﻭﺃﺑﺎ‬
‫ﺍﻟﻔﺮﺝ ﺍﳍﻴﺜﻢ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﺑﻦ ﺃﰊ‬
‫ﺍﻟﻌﻘﺐ‪ ،‬ﺣﺪﺙ ﺑﻜﺘﺎﺏ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ ،‬ﻟﻴﻌﻘﻮﺏ ﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ ،‬ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﻋﻦ ﺃﰊ‬
‫ﻋﻠﻲ ﺍﳊﺴﻦ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻵﻣﺪﻱ‪ ،‬ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺧﻔﺶ‪ ،‬ﻋﻦ ﺛﻌﻠﺐ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ‪،‬‬
‫ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻧﺼﺮ ﺑﻦ ﻃﻼﺏ ﺍﳋﻄﻴﺐ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻛﻔﺎﱐ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﲪﺪ ﺍﻟﻜﻨﺎﱐ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﻮﰲ ﺃﺑﻮ‬
‫ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﻣﺎﱐ‪ ،‬ﺍﻟﺸﺮﺍﰊ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻟﻴﻮﻣﲔ ﻣﻀﻴﺎ ﻣﻦ ﺭﺑﻴﻊ ﺍﻵﺧﺮ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬

‫ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺧﲑﺍﻥ ﺍﻟﻜﺎﺗﺐ‬

‫ﻼ ﺑﻠﻴﻐﺎﹰ‪،‬‬
‫ﺍﳌﺼﺮﻱ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻠﻘﺐ ﺑﻮﱄ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺻﺎﺣﺐ ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ ﲟﺼﺮ ﺑﻌﺪ ﺃﺑﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺃﻳﻀﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺃﻋﻈﻢ ﻗﺪﺭﹰﺍ ﻣﻦ ﺍﺑﻨﻪ‪ ،‬ﻭﺃﻛﺜﺮ ﻋﻠﻤﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﳏﻤﺪ ﻫﺬﺍ‪ ،‬ﻳﺘﻘﻠﺪ ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ ﻟﻠﻈﺎﻫﺮ‪ ،‬ﰒ ﻟﻠﻤﺴﺘﻨﺼﺮ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺭﺯﻗﻪ ﰲ ﻛﻞ ﺳﻨﺔ ﺛﻼﺛﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻟﻪ ﻋﻦ ﻛﻞ ﻣﺎ ﻳﻜﺘﺒﻪ ﻣﻦ ﺍﻟﺴﺠﻼﺕ‪ ،‬ﻭﺍﻟﻌﻬﻮﺩﺍﺕ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﺘﻘﻠﻴﺪﺍﺕ‬
‫ﺭﺳﻮﻡ‪ ،‬ﻳﺴﺘﻮﻓﻴﻬﺎ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﲝﺴﺒﻪ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﺑﹰﺎ ﺣﺴﻦ ﺍﻟﻮﺟﻪ‪ ،‬ﲨﻴﻞ ﺍﳌﺮﻭﺀﺓ‪ ،‬ﻭﺍﺳﻊ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻃﻮﻳﻞ ﺍﻟﻠﺴﺎﻥ‪،‬‬
‫ﺟﻴﺪ ﺍﻟﻌﺎﺭﺿﺔ‪ ،‬ﻭﺳﻠﻢ ﺇﱃ ﺃﰊ ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﺭﺳﻮﻝ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ ﺇﱃ ﻣﺼﺮ ﻣﻦ ﺑﻐﺪﺍﺩ‪ ،‬ﺟﺰﺃﻳﻦ ﻣﻦ ﺷﻌﺮﻩ‬
‫ﻭﺭﺳﺎﺋﻠﻪ‪ ،‬ﻭﺍﺳﺘﺼﺤﺒﻬﻤﺎ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻟﻴﻌﺮﺿﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻒ ﺍﳌﺮﺗﻀﻲ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻭﻏﲑﻩ‪ ،‬ﳑﻦ ﻳﺄﻧﺲ ﺑﻪ ﻣﻦ‬
‫ﺭﺅﺳﺎﺀ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻳﺴﺘﺸﲑ ﰲ ﲣﻠﻴﺪﳘﺎ ﺩﺍﺭ ﺍﻟﻌﻠﻢ‪ ،‬ﻟﻴﻨﻔﺬ ﺑﻘﻴﺔ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﺇﻥ ﻋﻠﻢ ﺃﻥ ﻣﺎ ﺃﻧﻔﺬﻩ ﻣﻨﻬﺎ‬
‫ﺍﺭﺗﻀﻲ ﻭﺍﺳﺘﺠﻴﺪ‪ ،‬ﻭﺃﻧﻪ ﻓﺎﺭﻗﻪ ﺣﻴﺎﹰ‪ ،‬ﰒ ﻭﺭﺩ ﺍﳋﱪ‪ ،‬ﺑﺄﻧﻪ ﻣﺎﺕ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﰲ‬
 ‫ﺃﻳﺎﻡ ﺍﳌﺴﺘﻨﺼﺮ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﻭﻭﻗﻊ ﺇﱃ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﺸﻌﺮ ﻓﺘﺄﻣﻠﺘﻪ‪ ،‬ﻓﻤﺎ ﻭﺟﺪﺗﻪ ﻃﺎﺋﻼﹰ‪ ،‬ﻭﻋﺮﻓﲏ ﺍﻟﺮﺋﻴﺲ ﺃﺑﻮ ﺍﳊﺴﻦ‪،‬‬
‫ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ :‬ﺃﻥ ﺍﻟﺮﺳﺎﺋﻞ ﺻﺎﳊﺔ ﺳﻠﻴﻤﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺍﻧﺘﺰﻋﺖ ﻣﻦ ﺍﳌﻨﻈﻮﻡ ﻋﻠﻰ ﺧﻠﻮﺓ‪ ،‬ﺇﻻ ﻣﻦ ﺍﻟﻮﺯﻥ‬
‫ﻭﺍﻟﻘﺎﻓﻴﺔ‪ .‬ﻓﻤﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻼ ﻣﻨﻬﻢ ‪ ...‬ﻭﻋﻠﻤﺖ ﺳﻮﺀ ﺻﻨﻴﻌﻪ ﻓﺸﻨﺌﺘﻪ‬ ‫ﻋﺸﻖ ﺍﻟﺰﻣﺎﻥ ﺑﻨﻮﻩ ﺟﻬ ﹰ‬
‫ﻧﻈﺮﻭﻩ ﻧﻈﺮﺓ ﺟﺎﻫﻠﲔ ﻓﻐﺮﻫﻢ ‪ ...‬ﻭﻧﻈﺮﺗﻪ ﻧﻈﺮ ﺍﳋﺒﲑ ﻓﺨﻔﺘﻪ‬
‫ﻭﻟﻘﺪ ﺃﺗﺎﱐ ﻃﺎﺋﻌﹰﺎ ﻓﻌﺼﻴﺘﻪ ‪ ...‬ﻭﺃﺑﺎﺣﲏ ﺃﺣﻠﻰ ﺟﻨﺎﻩ ﻓﻌﻔﺘﻪ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﱄ ﻟﺴﺎﻥ ﺻﺎﺭﻡ ﺣﺪﻩ ‪ ...‬ﻳﺪﻣﻲ ﺇﺫﺍ ﺷﺌﺖ ﻭﻻ ﻳﺪﻣﻰ‬
‫ﻭﻣﻨﻄﻖ ﻳﻨﻈﻢ ﲰﻞ ﺍﻟﻌﻼ ‪ ...‬ﻭﻳﺴﺘﻤﻴﻞ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻤﺎ‬
‫ﻭﻟﻮ ﺩﺟﺎ ﺍﻟﻠﻴﻞ ﻋﻠﻰ ﺃﻫﻠﻪ ‪ ...‬ﻓﺄﻇﻠﻤﻮﺍ ﻛﻨﺖ ﳍﻢ ﳒﻤﺎ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﺧﺬ ﺍﺠﻤﻟﺪ ﳝﻴﻨﲏ ‪ ...‬ﻟﺘﻔﻴﻀﻦ ﳝﻴﲏ‬
‫ﰒ ﻻ ﺃﺭﺟﺊ ﺇﺣﺴﺎ ‪ ...‬ﻧﹰﺎ ﺇﱃ ﻣﻦ ﻳﺮﲡﻴﲏ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻟﻘﺪ ﲰﻮﺕ ﻋﻠﻰ ﺍﻷﻧﺎﻡ ﲞﺎﻃﺮ ‪ ...‬ﺃﷲ ﺃﺟﺮﻯ‪ :‬ﻣﻨﻪ ﲝﺮﹰﺍ ﺯﺍﺧﺮﺍ‬
‫ﻓﺈﺫﺍ ﻧﻈﻤﺖ ﻧﻈﻤﺖ ﺭﻭﺿﹰﺎ ﺣﺎﻟﻴﹰﺎ ‪ ...‬ﻭﺇﺫﺍ ﻧﺜﺮﺕ ﻧﺜﺮﺕ ﺩﺭﹰﺍ ﻓﺎﺧﺮﺍ‬
‫ﻭﻗﺎﻝ ﻋﻠﻰ ﻟﺴﺎﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻮﻳﲔ‪ ،‬ﳜﺎﻃﺐ ﺍﻟﻌﺒﺎﺳﻴﲔ‪:‬‬
‫ﻭﻳﻨﻄﻘﻨﺎ ﻓﻀﻞ ﺍﻟﺒﺪﺍﺭ ﺇﱃ ﺍﳍﺪﻯ ‪ ...‬ﻭﳜﺮﺳﻜﻢ ﻋﻦ ﺫﻛﺮ ﻓﻀﻞ ﻟﻨﺎ ﺑﺪﺭ‬
‫ﻭﻣﺎ ﻛﺎﻧﺖ ﺍﻟﺸﻮﺭﻯ ﻋﻠﻴﻨﺎ ﻏﻀﺎﺿﺔ ‪ ...‬ﻭﻟﻮ ﻛﻨﺘﻢ ﻓﻴﻬﺎ ﺳﺎﺗﻄﺎﺭﻛﻢ ﺍﻟﻜﱪ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺇﺫﺍ ﺃﺑﺼﺮﺕ ﻃﻠﻌﺘﻪ ‪ ...‬ﺳﺪﺕ ﻋﻠﻰ ﻣﻄﺎﻟﻊ ﺍﳊﺰﻡ‬
‫ﻗﺪ ﻛﻒ ﳊﻈﻲ ﻋﻨﻚ ﻣﺬ ﻛﺜﺮﺕ ‪ ...‬ﻓﻴﻨﺎ ﺍﻟﻈﻨﻮﻥ ﻓﻜﻒ ﻋﻦ ﻇﻠﻤﻲ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺣﻴﻮﺍ ﺍﻟﺪﻳﺎﺭ ﺍﻟﱵ ﺃﻗﻮﺕ ﻣﻐﺎﻧﻴﻬﺎ ‪ ...‬ﻭﺍﻗﻀﻮﺍ ﺣﻘﻮﻕ ﻫﻮﺍﻫﺎ ﺑﺎﻟﺒﻜﺎ ﻓﻴﻬﺎ‬
‫ﺩﻳﺎﺭ ﻓﺎﺗﺮﺓ ﺍﻷﳊﺎﻅ ﻏﺎﻧﻴﺔ ‪ ...‬ﺟﻨﺖ ﻋﻠﻴﻚ ﻭﳉﺖ ﰲ ﲡﻨﻴﻬﺎ‬
‫ﻇﻠﻠﺖ ﺗﺴﺢ ﺩﻣﻮﻋﻲ ﰲ ﻣﻌﺎﻫﺪﻫﺎ ‪ ...‬ﺳﺢ ﺍﻟﺴﺤﺎﺏ ﺇﺫﺍ ﺟﺎﺩﺕ ﻋﺰﺍﻟﻴﻬﺎ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﳌﻐﺘﺎﺏ ﱄ ﺣﺴﺪﹰﺍ ‪ ...‬ﻣﺖ ﺑﺪﺍﺀ ﺍﻟﺒﻐﻲ ﻭﺍﳊﺴﺪ‬
‫ﺣﺎﻓﻈﻲ ﻣﻦ ﻛﻞ ﻣﻌﺘﻘﺪ ‪ ...‬ﰲ ﺳﻮﺀﹰﺍ‪ :‬ﺣﺴﻦ ﻣﻌﺘﻘﺪﻱ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
 ‫ﺃﻣﺎ ﺗﺮﻯ ﺍﻟﻠﻴﻞ ﻗﺪ ﻭﻟﺖ ﻛﻮﺍﻛﺒﻪ ‪ ...‬ﻭﺍﻟﺼﺒﺢ ﻗﺪ ﻻﺡ ﻭﺍﻧﺒﺜﺖ ﻣﻮﺍﻛﺒﻪ‬
‫ﻭﻣﻨﻬﻞ ﺍﻟﻌﻴﺶ ﻗﺪ ﻃﺎﺑﺖ ﻣﻮﺍﺭﺩﻩ ‪ ...‬ﻭﺍﻟﺪﻫﺮ ﻭﺳﻨﺎﻥ ﻗﺪ ﺃﻏﻔﺖ ﻧﻮﺍﺋﺒﻪ‬
‫ﻓﻘﻢ ﺑﻨﺎ ﻧﻐﺘﻨﻢ ﺻﻔﻮ ﺍﻟﺰﻣﺎﻥ ﻓﻤﺎ ‪ ...‬ﺻﻔﻮ ﺍﻟﺰﻣﺎﻥ ﳌﺨﻠﻮﻕ ﻳﺼﺎﺣﺒﻪ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺧﻠﻘﺖ ﻳﺪﻱ ﻟﻠﻤﻜﺮﻣﺎﺕ ﻭﻣﻨﻄﻘﻲ ‪ ...‬ﻟﻠﻤﻌﺠﺰﺍﺕ ﻭﻣﻔﺮﻗﻲ ﻟﻠﺘﺎﺝ‬
‫ﻭﲰﻮﺕ ﻟﻠﻌﻠﻴﺎﺀ ﺃﻃﻠﺐ ﻏﺎﻳﺔ ‪ ...‬ﻳﺸﻘﻰ ﻬﺑﺎ ﺍﻟﻐﺎﻭﻱ ﻭﺣﻈﻰ ﺍﻟﺮﺍﺟﻲ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﻧﺎ ﺷﻴﻌﻲ ﻵﻝ ﺍﳌﺼﻄﻔﻰ ‪ ...‬ﻏﲑ ﺃﱐ ﻻ ﺃﺭﻯ ﺳﺐ ﺍﻟﺴﻠﻒ‬
‫ﺃﻗﺼﺪ ﺍﻹﲨﺎﻉ ﰲ ﺍﻟﺪﻳﻦ ﻭﻣﻦ ‪ ...‬ﻗﺼﺪ ﺍﻹﲨﺎﻉ ﱂ ﳜﺶ ﺍﻟﺘﻠﻒ‬
‫ﱄ ﺑﻨﻔﺴﻲ ﺷﻐﻞ ﻋﻦ ﻛﻞ ﻣﻦ ‪ ...‬ﻟﻠﻬﻮﻯ ﻗﺮﻅ ﻗﻮﻣﹰﺎ ﺃﻭ ﻗﺬﻑ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻓﻘﺎﻡ ﻳﻨﺎﻭﻱ ﻏﺮﺓ ﺍﻟﺸﻤﺲ ﻧﻮﺭﻩ ‪ ...‬ﻭﺗﻨﺼﻒ ﻣﻦ ﻇﻠﻢ ﺍﻟﺰﻣﺎﻥ ﻋﺰﺍﺋﻤﻪ‬
‫ﺃﻏﺮ ﻟﻪ ﰲ ﺍﻟﻌﺪﻝ ﺷﺮﻉ ﻳﻘﻴﻤﻪ ‪ ...‬ﻭﻟﻴﺲ ﻟﻪ ﰲ ﺍﻟﻔﻀﻞ ﻧﺪ ﻳﻘﺎﻭﻣﻪ‬
‫ﻭﻗﺎﻝ ﻋﻠﻰ ﻟﺴﺎﻥ ﺫﻟﻚ ﺍﳌﻠﻚ ‪ ، -‬ﳜﺎﻃﺐ ﺍﻟﻈﺎﻫﺮ ﻹﻋﺰﺍﺯ ﺩﻳﻦ ﺍﷲ‪ ،‬ﺣﲔ ﺃﻣﺮ ﺑﺎﳋﺘﻢ ﻋﻠﻰ ﲨﻴﻊ ﻣﺎﻟﻪ ‪ : -‬ﻫﺬﻳﻦ‬
‫ﺍﻟﺒﻴﺘﲔ‪ ،‬ﻭﻛﺎﻧﺎ ﺍﻟﺴﺒﺐ ﰲ ﺍﻹﻓﺮﺍﺝ ﻋﻤﺎ ﺃﺧﺬ ﻣﻨﻪ ﻭﺍﻟﺮﺿﻰ ﻋﻨﻪ‪:‬‬
‫ﻣﻦ ﺷﻴﻢ ﺍﳌﻮﱃ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻌﻠﻲ ‪ ...‬ﺃﻻ ﻳﺮﻯ ﻣﻄﺮﺣﹰﺎ ﻋﺒﺪﻩ‬
‫ﻭﻣﺎ ﺟﺰﺍ ﻣﻦ ﺟﻦ ﻣﻦ ﺣﺒﻜﻢ ‪ ...‬ﺃﻥ ﺗﺴﻠﺒﻮﻩ ﻓﻀﻠﻜﻢ ﻋﻨﺪﻩ‬
‫ﻭﻛﺎﻥ ﺍﺑﻦ ﺧﲑﺍﻥ‪ ،‬ﻗﺪ ﺧﺮﺝ ﺇﱃ ﺍﳉﻴﺰﺓ ﻣﺘﻨﺰﻫﺎﹰ‪ ،‬ﻭﻣﻌﻪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺍﳌﺘﻘﺪﻣﲔ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺔ‪،‬‬
‫ﻭﻗﺪ ﺍﺣﺘﻔﻮﺍ ﺑﻪ ﳝﻴﻨﹰﺎ ﻭﴰﺎﻻﹰ‪ ،‬ﻓﺄﺩﻯ ﻬﺑﻢ ﺍﻟﺴﲑ ﺇﱃ ﳐﺎﺿﺔ ﳐﻮﻓﺔ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻯ ﺇﺣﺠﺎﻡ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻔﺮﺳﺎﻥ ﻋﻨﻬﺎ‪،‬‬
‫ﻼ‪:‬‬
‫ﻼ ﻣﺮﲡ ﹰ‬‫ﻭﻇﻬﻮﺭ ﺟﺰﻋﻬﻢ ﻣﻨﻬﺎ‪ ،‬ﻗﻨﻊ ﺑﻐﻠﺘﻪ‪ ،‬ﻓﻮﳉﻬﺎ ﺣﱴ ﻗﻄﻌﻬﺎ‪ ،‬ﻭﺍﻧﺜﲎ ﻗﺎﺋ ﹰ‬
‫ﻭﳐﺎﺿﺔ ﻳﻠﻘﻰ ﺍﻟﺮﺩﻯ ﻣﻦ ﺧﺎﺿﻬﺎ ‪ ...‬ﻛﻨﺖ ﺍﻟﻐﺪﺍﺓ ﺇﱃ ﺍﻟﻌﺪﺍ ﺧﻮﺍﺿﻬﺎ‬
‫ﻭﺑﺬﻟﺖ ﻧﻔﺴﻲ ﰲ ﻣﻬﺎﻭﻝ ﺧﻮﺿﻬﺎ ‪ ...‬ﺣﱴ ﺗﻨﺎﻝ ﻣﻦ ﺍﻟﻌﺪﺍ ﺃﻏﺮﺍﺿﻬﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻣﻦ ﻛﺎﻥ ﺑﺎﻟﺴﻴﻒ ﻳﺴﻄﻮ ﻋﻨﺪ ﻗﺪﺭﺗﻪ ‪ ...‬ﻋﻠﻰ ﺍﻷﻋﺎﺩﻱ ﻭﻻ ﻳﺒﻐﻲ ﻋﻠﻰ ﺃﺣﺪ‬
‫ﻓﺈﻥ ﺳﻴﻔﻲ ﺍﻟﺬﻱ ﺃﺳﻄﻮ ﺑﻪ ﺃﺑﺪﹰﺍ ‪ ...‬ﻓﻌﻞ ﺍﳉﻤﻴﻞ ﻭﺗﺮﻙ ﺍﻟﺒﻐﻲ ﻭﺍﳊﺴﺪ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻗﺪ ﻋﻠﻢ ﺍﻟﺴﻴﻒ ﻭﺣﺪ ﺍﻟﻘﻨﺎ ‪ ...‬ﺃﻥ ﻟﺴﺎﱐ ﻣﻨﻬﻤﺎ ﺃﻗﻄﻊ‬
‫ﻭﺍﻟﻘﻠﻢ ﺍﻷﺷﺮﻑ ﱄ ﺷﺎﻫﺪ ‪ ...‬ﺑﺄﻧﲏ ﻓﺎﺭﺳﻪ ﺍﳌﺼﻘﻊ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﻭﻫﻮ ﻛﺜﲑ ﺍﻟﻮﺻﻒ ﻟﺸﻌﺮﻩ‪ ،‬ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺑﺮﺍﻋﺘﻪ ﻭﻟﺴﻨﻪ‪ ،‬ﻭﲨﻴﻊ ﻣﺎ ﰲ ﺍﳉﺰﺀ ﺑﻌﺪ ﻣﺎ‬
‫ﺫﻛﺮﺗﻪ‪ ،‬ﻻ ﺣﻆ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻣﺪﺡ ﺇﻻ ﰲ ﺳﻠﻄﺎﻬﻧﻢ ﺍﳌﺴﺘﻨﺼﺮ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺫﻛﺮﺗﻪ ﰲ ﻣﺮﺍﺛﻲ ﺃﻫﻞ‬
‫ﺍﻟﺒﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﻣﺎ ﳜﺘﺎﺭ‪ ،‬ﻻﺧﺘﺮﺗﻪ‪.‬‬
 ‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻣﻬﺪﻱ‬

‫ﺍﳋﻄﻴﺐ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﳊﺎﻓﻆ‪ ،‬ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ‪ ،‬ﺍﳌﺼﻨﻔﲔ ﺍﳌﻜﺜﺮﻳﻦ‪ ،‬ﻭﺍﳊﻔﺎﻅ ﺍﳌﱪﺯﻳﻦ‪،‬‬
‫ﻭﻣﻦ ﺧﺘﻢ ﺑﻪ ﺩﻳﻮﺍﻥ ﺍﶈﺪﺛﲔ‪ ،‬ﲰﻊ ﺑﺒﻐﺪﺍﺩ ﺷﻴﻮﺥ ﻭﻗﺘﻪ‪ ،‬ﻭﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﺑﺎﻟﺪﻳﻨﻮﺭ‪ ،‬ﻭﺑﺎﻟﻜﻮﻓﺔ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ ﰲ‬
‫ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺣﺎﺟﺎﹰ‪ ،‬ﻓﺴﻤﻊ ﻬﺑﺎ‪ ،‬ﰒ ﻗﺪﻣﻬﺎ ﺑﻌﺪ ﻓﺘﻨﺔ ﺍﻟﺒﺴﺎﺳﲑﻱ‪ ،‬ﻻﺿﻄﺮﺍﺏ ﺍﻷﺣﻮﺍﻝ ﺑﺒﻐﺪﺍﺩ‪،‬‬
‫ﻓﺂﺫﺍﻩ ﺍﳊﻨﺎﺑﻠﺔ ﲜﺎﻣﻊ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲬﺴﲔ‪ ،‬ﻓﺴﻜﻨﻬﺎ ﻣﺪﺓ‪ ،‬ﻭﺣﺪﺙ ﻬﺑﺎ ﺑﻌﺎﻣﺔ ﻛﺘﺒﻪ ﻭﻣﺼﻨﻔﺎﺗﻪ‪ ،‬ﺇﱃ ﺻﻔﺮ‬
‫ﺳﻨﺔ ﺳﺒﻊ ﻭﲬﺴﲔ‪ ،‬ﻓﻘﺼﺪ ﺻﻮﺭ‪ ،‬ﻓﺄﻗﺎﻡ ﻬﺑﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﺮﺩﺩ ﺇﱃ ﺍﻟﻘﺪﺱ ﻟﻠﺰﻳﺎﺭﺓ‪ ،‬ﰒ ﻳﻌﻮﺩ ﺇﱃ ﺻﻮﺭ‪ ،‬ﺇﱃ ﺃﻥ ﺧﺮﺝ‬
‫ﻣﻦ ﺻﻮﺭ‪ ،‬ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺗﻮﺟﻪ ﺇﱃ ﻃﺮﺍﺑﻠﺲ‪ ،‬ﻭﺣﻠﺐ‪ ،‬ﻓﺄﻗﺎﻡ ﰲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺒﻠﺪﺗﲔ‬
‫ﺃﻳﺎﻣﹰﺎ ﻗﻼﺋﻞ‪ ،‬ﰒ ﻋﺎﺩ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﰲ ﺃﻋﻘﺎﺏ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ‪ ،‬ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﺳﻨﺔ‪ ،‬ﺇﱃ ﺃﻥ ﺗﻮﰲ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﺭﻭﻯ ﺗﺎﺭﻳﺦ‬
‫ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﻣﻦ ﺷﻴﻮﺧﻪ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﱪﻗﺎﱐ‪ ،‬ﻭﺍﻷﺯﻫﺮﻱ‪ ،‬ﻭﻏﲑﳘﺎ‪.‬‬

‫ﻭﻗﺎﻝ ﻏﻴﺚ ﺑﻦ ﻋﻠﻲ ﺍﻟﺼﻮﺭﻱ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﻋﻦ ﻣﻮﻟﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻟﺪﺕ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻟﺴﺖ ﺑﻘﲔ ﻣﻦ‬
‫ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ :‬ﻭﻛﺎﻥ ﺍﳋﻄﻴﺐ ﻳﺬﻛﺮ‪ ،‬ﺃﻧﻪ ﳌﺎ ﺣﺞ‪ ،‬ﺷﺮﺏ ﻣﻦ ﻣﺎﺀ ﺯﻣﺰﻡ ﺛﻼﺙ‬
‫ﺷﺮﺑﺎﺕ‪ ،‬ﻭﺳﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺛﻼﺙ ﺣﺎﺟﺎﺕ‪ ،‬ﺁﺧﺬﹰﺍ ﺑﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻣﺎﺀ ﺯﻣﺰﻡ ﳌﺎ ﺷﺮﺏ‬
‫ﻟﻪ " ‪ :‬ﻓﺎﳊﺎﺟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﳛﺪﺙ ﺑﺘﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﳝﻠﻲ ﺍﳊﺪﻳﺚ ﲜﺎﻣﻊ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﺪﻓﻦ‬
‫ﺇﺫﺍ ﻣﺎﺕ ﻋﻨﺪ ﻗﱪ ﺑﺸﺮ ﺍﳊﺎﰲ‪ ،‬ﻓﻠﻤﺎ ﻋﺎﺩ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﺣﺪﺙ ﺑﺎﻟﺘﺎﺭﻳﺦ ﻬﺑﺎ‪ ،‬ﻭﻭﻗﻊ ﺇﻟﻴﻪ ﺟﺰﺀ‪ ،‬ﻓﻴﻪ ﲰﺎﻉ ﺍﳋﻠﻴﻔﺔ‬
‫ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ ﺍﷲ‪ ،‬ﻓﺤﻤﻞ ﺍﳉﺰﺀ‪ ،‬ﻭﻣﻀﻰ ﺇﱃ ﺑﺎﺏ ﺣﺠﺮﺓ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻭﺳﺄﻝ ﺃﻥ ﻳﺆﺫﻥ ﻟﻪ ﰲ ﻗﺮﺍﺀﺓ ﺍﳉﺰﺀ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﳋﻠﻴﻔﺔ‪ :‬ﻫﺬﺍ ﺭﺟﻞ ﻛﺒﲑ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺇﱃ ﺍﻟﺴﻤﺎﻉ ﻣﲏ ﺣﺎﺟﺔ‪ ،‬ﻭﻟﻌﻞ ﻟﻪ ﺣﺎﺟﺔ‪ ،‬ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻓﺴﻠﻮﻩ ﻣﺎ ﺣﺎﺟﺘﻪ؟ ﻓﺴﺌﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺣﺎﺟﱵ ﺃﻥ ﻳﺆﺫﻥ ﱄ ﺃﻥ ﺃﻣﻠﻲ ﲜﺎﻣﻊ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻓﺘﻘﺪﻡ ﺍﳋﻠﻴﻔﺔ ﺇﱃ ﻧﻘﻴﺐ‬
‫ﺍﻟﻨﻘﺒﺎﺀ ﺑﺄﻥ ﻳﺆﺫﻥ ﻟﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺤﻀﺮ ﺍﻟﻨﻘﻴﺐ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺃﺭﺍﺩﻭﺍ ﺩﻓﻨﻪ ﻋﺪ ﻗﱪ ﺑﺸﺮ ﺑﻮﺻﻴﺔ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﻋﺴﺎﻛﺮ‪ :‬ﻓﺬﻛﺮ ﺷﻴﺨﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺳﻌﺪ ﺍﻟﺼﻮﰲ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﲜﻨﺐ ﺑﺸﺮ‪ ،‬ﻗﺪ ﺣﻔﺮ ﻓﻴﻪ ﺃﺑﻮ ﺑﻜﺮ‬
‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻄﺮﺛﻴﺜﻲ ﻗﱪﹰﺍ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻛﺎﻥ ﳝﻀﻲ ﺇﱃ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‪ ،‬ﻓﻴﺨﺘﻢ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺪﻋﻮ‪ ،‬ﻭﻣﻀﻰ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻋﺪﺓ ﺳﻨﲔ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﳋﻄﻴﺐ‪ ،‬ﺳﺄﻟﻮﻩ ﺃﻥ ﻳﺪﻓﻨﻮﻩ ﻓﻴﻪ‪ ،‬ﻓﺎﻣﺘﻨﻊ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻗﱪﻱ‪ ،‬ﻗﺪ ﺣﻔﺮﺗﻪ‪ ،‬ﻭﺧﺘﻤﺖ‬
‫ﻓﻴﻪ ﻋﺪﺓ ﺧﺘﻤﺎﺕ‪ ،‬ﻭﻻ ﺃﻣﻜﻦ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﺪﻓﻦ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻻ ﻳﺘﺼﻮﺭ‪ ،‬ﻓﺎﻧﺘﻬﻰ ﺍﳋﱪ ﺇﱃ ﻭﺍﻟﺪﻱ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ‬
‫ﺷﻴﺦ‪ ،‬ﻟﻮ ﻛﺎﻥ ﺑﺸﺮ ﰲ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﺩﺧﻠﺖ ﺃﻧﺖ ﻭﺍﳋﻄﻴﺐ ﺇﻟﻴﻪ‪ ،‬ﺃﻳﻜﻤﺎ ﻛﺎﻥ ﻳﻘﻌﺪ ﺇﱃ ﺟﻨﺒﻪ؟ ﺃﻧﺖ ﺃﻭ ﺍﳋﻄﻴﺐ؟؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﺑﻞ ﺍﳋﻄﻴﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻛﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺣﺎﻟﺔ ﺍﳌﻮﺕ‪ ،‬ﻓﺈﻧﻪ ﺃﺣﻖ ﺑﻪ ﻣﻨﻚ‪ ،‬ﻓﻄﺎﺏ ﻗﻠﺒﻪ‪ ،‬ﻭﺭﺿﻲ‬
‫ﺑﺄﻥ ﻳﺪﻓﻦ ﺍﳋﻄﻴﺐ ﰲ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‪ ،‬ﻓﺪﻓﻦ ﻓﻴﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﺆﲤﻦ ﺍﻟﺴﺎﺟﻲ‪ :‬ﻣﺎ ﺃﺧﺮﺟﺖ ﺑﻐﺪﺍﺩ ﺑﻌﺪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ‪ ،‬ﺃﺣﻔﻆ ﻣﻦ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﺫﻛﺮ ﰲ ﺍﳌﻨﺘﻈﻢ‪ :‬ﺃﻥ ﺍﳋﻄﻴﺐ‬
‫ﻟﻘﻲ ﰲ ﻣﻜﺔ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻣﺔ ﺍﻟﻘﻀﺎﻋﻲ‪ ،‬ﻓﺴﻤﻊ ﻣﻨﻪ ﻬﺑﺎ‪ ،‬ﻭﻗﺮﺃ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻠﻰ ﻛﺮﳝﺔ ﺑﻨﺖ ﺃﲪﺪ‬
‫ﺍﳌﺮﻭﺯﻱ ﰲ ﲬﺴﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺭﺟﻊ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﻘﺮﺏ ﻣﻦ ﺭﺋﻴﺲ ﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺴﻠﻤﺔ‪ ،‬ﻭﺯﻳﺮ ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﻇﻬﺮ ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻛﺘﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺈﺳﻘﺎﻁ ﺍﳉﺰﻳﺔ‬
‫ﻋﻦ ﺃﻫﻞ ﺧﻴﱪ‪ ،‬ﻭﻓﻴﻪ ﺷﻬﺎﺩﺍﺕ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺃﻧﻪ ﺧﻂ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ، -‬ﻓﻌﺮﺿﻪ ﺭﺋﻴﺲ‬
 ‫ﺍﻟﺮﺅﺳﺎﺀ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺍﳋﻄﻴﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﺰﻭﺭ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻣﻦ ﺃﻳﻦ ﻟﻚ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﰲ ﺍﻟﻜﺘﺎﺏ ﺷﻬﺎﺩﺓ‬
‫ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﻣﻌﺎﻭﻳﺔ ﺃﺳﻠﻢ ﻳﻮﻡ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﺧﻴﱪ ﻛﺎﻧﺖ ﰲ ﺳﻨﺔ ﺳﺒﻊ‪ ،‬ﻭﻓﻴﻪ ﺷﻬﺎﺩﺓ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ‪،‬‬
‫ﻭﻛﺎﻥ ﻗﺪ ﻣﺎﺕ ﻳﻮﻡ ﺍﳋﻨﺪﻕ‪ ،‬ﰲ ﺳﻨﺔ ﲬﺲ‪ ،‬ﻓﺎﺳﺘﺤﺴﻦ ﺫﻟﻚ ﻣﻨﻪ‪.‬‬
‫ﻭﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﳍﻤﺬﺍﱐ‪ :‬ﺃﻥ ﺭﺋﻴﺲ ﺍﻟﺮﺅﺳﺎﺀ ﺗﻘﺪﻡ ﺇﱃ ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﻮﻋﺎﻅ‪ ،‬ﺃﻻ ﻳﻮﺭﺩ ﺃﺣﺪ ﺣﺪﻳﺜﹰﺎ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺣﱴ ﻳﻌﺮﺿﻪ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺍﳋﻄﻴﺐ‪ ،‬ﻓﻤﺎ ﺃﻣﺮﻫﻢ ﺑﺈﻳﺮﺍﺩﻩ ﺃﻭﺭﺩﻭﻩ‪ ،‬ﻭﻣﺎ ﻣﻨﻌﻬﻢ‬
‫ﻣﻨﻪ ﺃﻟﻐﻮﻩ‪.‬‬

‫ﻭﰲ ﺍﳌﻨﺘﻈﻢ ﻗﺎﻝ‪ :‬ﻭﳌﺎ ﺟﺎﺀﺕ ﻧﻮﺑﺔ ﺍﻟﺒﺴﺎﺳﲑﻱ‪ ،‬ﺍﺳﺘﺘﺮ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ ﺑﻐﺪﺍﺩ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺃﻗﺎﻡ ﺑﺪﻣﺸﻖ‪ ،‬ﰒ‬
‫ﺧﺮﺝ ﺇﱃ ﺻﻮﺭ‪ ،‬ﰒ ﺇﱃ ﻃﺮﺍﺑﻠﺲ‪ ،‬ﻭﺇﱃ ﺣﻠﺐ‪ ،‬ﰒ ﻋﺎﺩ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ‪ ،‬ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﺳﻨﺔ‪ ،‬ﰒ ﻣﺎﺕ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﺳﺘﺔ ﻭﲬﺴﻮﻥ ﻣﺼﻨﻔﺎﹰ‪ ،‬ﺑﻌﻴﺪﺓ ﺍﳌﺜﻞ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻭﺁﺩﺍﺏ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻣﻌﺮﻓﺔ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺘﻔﻖ ﻭﺍﳌﻔﺘﺮﻕ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻼﺣﻖ‪ ،‬ﻛﺘﺎﺏ ﺗﻠﺨﻴﺺ ﺍﳌﺘﺸﺎﺑﻪ ﰲ ﺍﻟﺮﺳﻢ‪ ،‬ﻛﺘﺎﺏ ﰲ ﺍﻟﺘﻠﺨﻴﺺ‪ ،‬ﻛﺘﺎﺏ ﰲ ﺍﻟﻔﺼﻞ ﻭﺍﻟﻮﺻﻞ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳌﻜﻤﻞ ﰲ ﺑﻴﺎﻥ ﺍﳌﻬﻤﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﻘﻴﻪ ﻭﺍﳌﺘﻔﻘﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﺸﻮﺍﻫﺪ‪ ،‬ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻴﻤﲔ ﻣﻊ‬
‫ﺍﻟﺸﺎﻫﺪ‪ ،‬ﻛﺘﺎﺏ ﻏﻨﻴﺔ ﺍﳌﻘﺘﺒﺲ ﰲ ﲤﻴﻴﺰ ﺍﳌﻠﺘﺒﺲ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﲰﺎﺀ ﺍﳌﺒﻬﻤﺔ ﰲ ﺍﻷﻧﺒﺎﺀ ﺍﶈﻜﻤﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻮﺿﺢ‪ ،‬ﻭﻫﻮ‬
‫ﺃﻭﻫﺎﻡ ﺍﳉﻤﻊ ﻭﺍﻟﺘﻔﺮﻳﻖ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺆﺗﻨﻒ ﰲ ﻛﻤﻠﺔ ﺍﳌﺨﺘﻠﻒ ﻭﺍﳌﺆﺗﻠﻒ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﻬﺞ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﰲ ﺃﻥ ﺍﻟﺘﺴﻤﻴﺔ‬
‫ﻣﻦ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻴﻞ‪ ،‬ﻛﺘﺎﺏ ﺭﺍﻓﻊ ﺍﻻﺭﺗﻴﺎﺏ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺍﻷﲰﺎﺀ‬
‫ﻭﺍﻷﻟﻘﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﻨﻮﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺒﻴﲔ ﻷﲰﺎﺀ ﺍﳌﺪﻟﺴﲔ‪ ،‬ﻛﺘﺎﺏ ﲤﻴﻴﺰ ﺍﳌﺰﻳﺪ ﰲ ﻣﺘﺼﻞ ﺍﻷﺳﺎﻧﻴﺪ‪ ،‬ﻛﺘﺎﺏ ﻣﻦ‬
‫ﻭﺍﻓﻖ ﻛﻨﻴﺘﻪ ﺍﺳﻢ ﺃﺑﻴﻪ‪ ،‬ﻛﺘﺎﺏ ﻣﻦ ﺣﺪﺙ ﻓﻨﺴﻲ‪ ،‬ﻛﺘﺎﺏ ﺭﻭﺍﻳﺔ ﺍﻵﺑﺎﺀ ﻋﻦ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺣﻠﺔ ﰲ ﻃﻠﺐ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻭﺍﺓ ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺣﺘﺠﺎﺝ ﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻤﺎ ﺃﺳﻨﺪ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﺎﻫﻠﲔ‬
‫ﺑﻄﻌﻨﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺼﻴﻞ ﳌﺒﻬﻢ ﺍﳌﺮﺍﺳﻴﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻗﺘﻀﺎﺀ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻤﻞ‪ ،‬ﻛﺘﺎﺏ ﺗﻘﻴﻴﺪ ﺍﻟﻌﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﻮﻝ‬
‫ﰲ ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻛﺘﺎﺏ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﻛﺘﺎﺏ ﻣﺴﻨﺪ ﻧﻌﻴﻢ ﺑﻦ ﳘﺎﺯ‪،‬‬
‫ﺟﺰﺀ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺸﻚ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﺟﺎﺯﺓ ﻟﻠﻤﻌﻠﻮﻡ ﻭﺍﺠﻤﻟﻬﻮﻝ‪ ،‬ﻛﺘﺎﺏ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺴﻨﺔ ﻣﻦ‬
‫ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﺨﻼﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻔﻴﻠﻴﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﺸﻮﺍﻫﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻟﺘﻮﻗﻴﻒ‪ ،‬ﻋﻠﻰ ﻓﻀﺎﺋﻞ‬
‫ﺍﳋﺮﻳﻒ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ :‬ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻇﻬﺮ ﻟﻨﺎ ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ ،‬ﻭﻣﻦ ﻧﻈﺮ ﻓﻴﻬﺎ ﻋﺮﻑ ﻗﺪﺭ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻣﺎ ﻫﻴﺊ ﻟﻪ ﳑﺎ ﱂ ﻳﻬﻴﺄ‬
‫ﳌﻦ ﻛﺎﻥ ﺃﺣﻔﻆ ﻣﻨﻪ‪ ،‬ﻛﺎﻟﺪﺍﺭ ﻗﻄﲏ ﻭﻏﲑﻩ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﻗﺮﺃﺕ ﲞﻂ ﻭﺍﻟﺪﻱ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻄﻴﻮﺭﻱ ﺑﺒﻐﺪﺍﺩ ﻳﻘﻮﻝ‪ :‬ﺃﻛﺜﺮ ﻛﺘﺐ‬
‫ﺍﳋﻄﻴﺐ ﺳﻮﻯ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﻛﺘﺐ ﺍﻟﺼﻮﺭﻱ‪ ،‬ﻛﺎﻥ ﺍﻟﺼﻮﺭﻱ ﺑﺪﺃ ﻬﺑﺎ ﻭﱂ ﻳﺘﻤﻤﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻠﺼﻮﺭﻱ‬
‫ﺃﺧﺖ ﺑﺼﻮﺭ‪ ،‬ﻣﺎﺕ ﻭﺧﻠﻒ ﻋﻨﺪﻫﺎ ﺍﺛﲏ ﻋﺸﺮ ﻋﺪ ﹰﻻ ﳏﺰﻭﻣﹰﺎ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﻠﻤﺎ ﺧﺮﺝ ﺍﳋﻄﻴﺐ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﺣﺼﻞ‬
‫ﻣﻦ ﻛﺘﺒﻪ ﻣﺎ ﺻﻨﻒ ﻣﻨﻬﺎ ﻛﺘﺒﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺳﺒﺐ ﻭﻓﺎﺓ ﺍﻟﺼﻮﺭﻱ‪ ،‬ﺃﻧﻪ ﺍﻓﺘﺼﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻄﺒﻴﺐ ﺍﻟﺬﻱ ﻓﺼﺪﻩ‪ ،‬ﻗﺪ‬
‫ﺃﻋﻄﻲ ﻣﺒﻀﻌﹰﺎ ﻣﺴﻤﻮﻣﹰﺎ ﻟﻴﻔﺼﺪ ﺑﻪ ﻏﲑﻩ‪ ،‬ﻓﻐﻠﻂ‪ ،‬ﻓﻔﺼﺪﻩ ﻓﻘﺘﻠﻪ‪.‬‬
 ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻋﻨﺪ ﲰﺎﻉ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ‪ :‬ﻭﻗﺪ ﻳﻀﻊ ﺍﻹﻧﺴﺎﻥ ﻃﺮﻳﻘﹰﺎ ﻓﻴﺴﻠﻜﻪ ﻏﲑﻩ‪ ،‬ﻭﻣﺎ ﻗﺼﺮ ﺍﳋﻄﻴﺐ ﻋﻠﻰ‬
‫ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﺣﺮﻳﺼﹰﺎ ﻋﻠﻰ ﻋﻠﻢ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺎﻥ ﳝﺸﻲ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﰲ ﻳﺪﻩ ﺟﺰﺀ ﻳﻄﺎﻟﻌﻪ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ‬
‫ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻓﺼﻴﺢ ﺍﻟﻠﻬﺠﺔ‪ ،‬ﻋﺎﺭﻓﹰﺎ ﺑﺎﻷﺩﺏ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﺍﳊﺴﻦ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ :‬ﻭﻧﻘﻠﺖ ‪ -‬ﻣﻦ ﺧﻄﻪ ‪ -‬ﻣﻦ ﺷﻌﺮﻩ ﻗ ﻮﻟﻪ‪:‬‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﺷﺠﺎﱐ ﺭﺳﻢ ﺩﺍﺭ ‪ ...‬ﻭﻗﻔﺖ ﻬﺑﺎ ﻭﻻ ﺫﻛﺮ ﺍﳌﻐﺎﱐ‬
‫ﻭﻻ ﺃﺛﺮ ﺍﳋﻴﺎﻡ ﺃﺭﺍﻕ ﺩﻣﻌﻲ ‪ ...‬ﻷﺟﻞ ﺗﺬﻛﺮﻱ ﻋﻬﺪ ﺍﻟﻐﻮﺍﱐ‬
‫ﻭﻻ ﻣﻠﻚ ﺍﳍﻮﻯ ﻳﻮﻣﹰﺎ ﻓﺆﺍﺩﻱ ‪ ...‬ﻭﻻ ﻋﺎﺻﻴﺘﻪ ﻓﺜﲎ ﻋﻨﺎﱐ‬
‫ﺭﺃﻳﺖ ﻓﻌﺎﻟﻪ ﺑﺬﻭﻱ ﺍﻟﺘﺼﺎﰊ ‪ ...‬ﻭﻣﺎ ﻳﻠﻘﻮﻥ ﻣﻦ ﺫﻝ ﺍﳍﻮﺍﻥ‬
‫ﻓﻠﻢ ﺃﻃﻤﻌﻪ ﰲ ﻭﻛﻢ ﻗﺘﻴﻞ ‪ ...‬ﻟﻪ ﰲ ﺍﻟﻨﺎﺱ ﻻ ﳛﺼﻰ ﻭﻋﺎﻥ؟‬
‫ﻃﻠﺒﺖ ﺃﺧﹰﺎ ﺻﺤﻴﺢ ﺍﻟﻮﺩ ﳏﻀﹰﺎ ‪ ...‬ﺳﻠﻴﻢ ﺍﻟﻐﻴﺐ ﻣﺄﻣﻮﻥ ﺍﻟﻠﺴﺎﻥ‬
‫ﻓﻠﻢ ﺃﻋﺮﻑ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﺇﻻ ‪ ...‬ﻧﻔﺎﻗﹰﺎ ﰲ ﺍﻟﺘﺒﺎﻋﺪ ﻭﺍﻟﺘﺪﺍﱐ‬
‫ﻭﻋﺎﱂ ﺩﻫﺮﻧﺎ ﻻ ﺧﲑ ﻓﻴﻪ ‪ ...‬ﺗﺮﻯ ﺻﻮﺭﹰﺍ ﺗﺮﻭﻕ ﺑﻼ ﻣﻌﺎﱐ‬
‫ﻭﻭﺻﻒ ﲨﻴﻌﻬﻢ ﻫﺬﺍ ﻓﻤﺎ ﺇﻥ ‪ ...‬ﺃﻗﻮﻝ ﺳﻮﻯ ﻓﻼﻥ ﺃﻭ ﻓﻼﻥ‬
‫ﻭﳌﺎ ﱂ ﺃﺟﺪ ﺣﺮﹰﺍ ﻳﻮﺍﰐ ‪ ...‬ﻋﻠﻰ ﻣﺎ ﻧﺎﺏ ﻣﻦ ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ‬
‫ﺻﱪﺕ ﺗﻜﺮﻣﹰﺎ ﻟﻘﺮﺍﻉ ﺩﻫﺮﻱ ‪ ...‬ﻭﱂ ﺃﺟﺰﻉ ﳌﺎ ﻣﻨﻪ ﺩﻫﺎﱐ‬
‫ﻭﱂ ﺃﻙ ﰲ ﺍﻟﺸﺪﺍﺋﺪ ﻣﺴﺘﻜﻴﻨﹰﺎ ‪ ...‬ﺃﻗﻮﻝ ﳍﺎ ﺃﻻ ﻛﻔﻲ ﻛﻔﺎﱐ‬
‫ﻭﻟﻜﲏ ﺻﻠﻴﺐ ﺍﻟﻌﻮﺩ ﻋﻮﺩ ‪ ...‬ﺭﺑﻴﻂ ﺍﳉﺄﺵ ﳎﺘﻤﻊ ﺍﳉﻨﺎﻥ‬
‫ﺃﰊ ﺍﻟﻨﻔﺲ ﻻ ﺃﺧﺘﺎﺭ ﺭﺯﻗﹰﺎ ‪ ...‬ﳚﻲﺀ ﺑﻐﲑ ﺳﻴﻔﻲ ﺃﻭ ﺳﻨﺎﱐ‬
‫ﻟﻌﺰ ﰲ ﻟﻈﻰ ﺑﺎﻏﻴﻪ ﻳﺸﻮﻯ ‪ ...‬ﺃﻟﺬ ﻣﻦ ﺍﳌﺬﻟﺔ ﰲ ﺍﳉﻨﺎﻥ‬
‫ﻭﻣﻦ ﻃﻠﺐ ﺍﳌﻌﺎﱄ ﻭﺍﺑﺘﻐﺎﻫﺎ ‪ ...‬ﺃﺩﺍﺭ ﳍﺎ ﺭﺣﺎ ﺍﳊﺮﺏ ﺍﻟﻌﻮﺍﻥ‬

‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬

‫ﻻ ﺗﻐﺒﻄﻦ ﺃﺧﺎ ﺍﻟﺪﻧﻴﺎ ﺑﺰﺧﺮﻓﻬﺎ ‪ ...‬ﻭﻻ ﻟﻠﺬﺓ ﻭﻗﺖ ﻋﺠﻠﺖ ﻓﺮﺣﹰﺎ‬
‫ﻓﺎﻟﺪﻫﺮ ﺃﺳﺮﻉ ﺷﻲﺀ ﰲ ﺗﻘﻠﺒﻪ ‪ ...‬ﻭﻓﻌﻠﻪ ﺑﲔ ﻟﻠﺨﻠﻖ ﻗﺪ ﻭﺿﺤﺎ‬
‫ﻼ ﻓﻴﻪ ﻣﻨﻴﺘﻪ ‪ ...‬ﻭﻛﻢ ﺗﻘﻠﺪ ﺳﻴﻔﹰﺎ ﻣﻦ ﺑﻪ ﺫﲝﺎ‬
‫ﻛﻢ ﺷﺎﺭﺏ ﻋﺴ ﹰ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﻭﻛﺎﻥ ﺍﳋﻄﻴﺐ ﻗﺪﳝﹰﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻓﻤﺎﻝ ﻋﻨﻪ ﺃﺻﺤﺎﺑﻨﺎ ﳌﺎ ﺭﺃﻭﺍ ﻣﻦ ﻣﻴﻠﻪ ﺇﱃ‬
‫ﺍﳌﺒﺘﺪﻋﺔ ﻭﺁﺫﻭﻩ‪ ،‬ﻓﺎﻧﺘﻘﻞ ﺇﱃ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺗﻌﺼﺐ ﰲ ﺗﺼﺎﻧﻴﻔﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺮﻣﺰ ﺇﱃ ﺫﻣﻬﻢ‪ ،‬ﻓﺼﺮﺡ ﺑﻘﺪﺭ ﻣﺎ‬
‫ﺃﻣﻜﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﰲ ﺗﺮﲨﺔ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﺳﻴﺪ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﰲ ﺗﺮﲨﺔ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺗﺎﺝ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻓﻠﻢ ﻳﺬﻛﺮ ﺃﲪﺪ ﺑﺎﻟﻔﻘﻪ‪،‬‬
‫ﻭﻗﺎﻝ ﰲ ﺗﺮﲨﺔ ﺣﺴﲔ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ‪ ،‬ﺇﻧﻪ ﻗﺎﻝ ﻋﻦ ﺃﲪﺪ‪ " :‬ﺇﻳﺶ " ﺗﻌﻤﻞ ﻬﺑﺬﺍ ﺍﻟﺼﱯ‪ .‬ﺇﻥ ﻗﻠﻨﺎ ﻟﻔﻈﻨﺎ ﺑﺎﻟﻘﺮﺁﻥ‬
‫ﳐﻠﻮﻕ‪ ،‬ﻗﺎﻝ ﺑﺪﻋﺔ‪ ،‬ﻭﺇﻥ ﻗﻠﻨﺎ ﻏﲑ ﳐﻠﻮﻕ‪ ،‬ﻗﺎﻝ ﺑﺪﻋﺔ‪ ،‬ﰒ ﺍﻟﺘﻔﺖ ﺇﱃ ﺃﺻﺤﺎﺏ ﺃﲪﺪ‪ :‬ﻓﻘﺪﺡ ﻓﻴﻬﻢ ﲟﺎ ﺃﻣﻜﻦ‪ ،‬ﻭﻟﻪ‬
‫ﺩﺳﺎﺋﺲ ﰲ ﺫﻣﻬﻢ ﻋﺠﻴﺒﺔ‪ ،‬ﻭﺫﻛﺮ ﺷﻴﺌﹰﺎ ﳑﺎ ﺯﻋﻢ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺃﻧﻪ ﻗﺪﺡ ﰲ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﺗﺄﻭﻝ ﻟﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ‬
 ‫ﺯﺭﻋﺔ‪ ،‬ﻃﺎﻫﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻃﺎﻫﺮ ﺍﳌﻘﺪﺳﻲ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻟﻘﻮﻣﺴﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﺑﺎﳊﺪﻳﺚ ﻳﻘﻮﻝ‪ :‬ﺛﻼﺛﺔ ﻣﻦ ﺍﳊﻔﺎﻅ ﻻ ﺃﺣﺒﻬﻢ‪ ،‬ﻟﺸﺪﺓ ﺗﻌﺼﺒﻬﻢ ﻭﻗﻠﺔ ﺇﻧﺼﺎﻓﻬﻢ‪ ،‬ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪،‬‬
‫ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﻭﺻﺪﻕ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓﺈﻥ‬
‫ﺍﳊﺎﻛﻢ ﻛﺎﻥ ﻣﺘﺸﻴﻌﹰﺎ ﻇﺎﻫﺮ ﺍﻟﺘﺸﻴﻊ‪ ،‬ﻭﺍﻵﺧﺮﺍﻥ ﻛﺎﻧﺎ ﻳﺘﻌﺼﺒﺎﻥ ﻟﻠﻤﺘﻜﻠﻤﲔ ﻭﺍﻷﺷﺎﻋﺮﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻳﻠﻴﻖ ﻫﺬﺍ‬
‫ﺑﺄﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ‪ ،‬ﻷﻥ ﺍﳊﺪﻳﺚ ﺟﺎﺀ ﰲ ﺫﻡ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺪ ﺃﻛﺪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻫﺬﺍ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺭﺃﻳﻲ ﰲ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻥ ﳛﻤﻠﻮﺍ ﻋﻠﻰ ﺍﻟﺒﻐﺎﻝ ﻭﻳﻄﺎﻑ ﻬﺑﻢ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻟﻠﺨﻄﻴﺐ ﺷﻲﺀ ﻣﻦ ﺍﳌﺎﻝ‪ ،‬ﻓﻜﺘﺐ ﺇﱃ ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ ﺍﷲ‪:‬‬
‫ﺇﱐ ﺇﺫﺍ ﻣﺖ‪ ،‬ﻛﺎﻥ ﻣﺎﱄ ﻟﺒﻴﺖ ﺍﳌﺎﻝ‪ ،‬ﻭﺃﻧﺎ ﺃﺳﺘﺄﺫﻥ ﺃﻥ ﺃﻓﺮﻗﻪ ﻋﻠﻰ ﻣﻦ ﺷﺌﺖ‪ ،‬ﻓﺄﺫﻥ ﻟﻪ‪ ،‬ﻓﻔﺮﻗﻪ ﻋﻠﻰ ﺃﺻﺤﺎﺏ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺎﻥ ﻣﺎﺋﱵ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻭﻗﻒ ﻛﺘﺒﻪ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺳﻠﻤﻬﺎ ﺇﱃ ﺃﰊ ﺍﻟﻔﻀﻞ‪ ،‬ﺑﻦ ﺧﲑﻭﻥ‪ ،‬ﻓﻜﺎﻥ ﻳﻌﺰﻫﺎ‪،‬‬
‫ﰒ ﺻﺎﺭﺕ ﺇﱃ ﺍﺑﻨﻪ ﺍﻟﻔﻀﻞ‪ ،‬ﻓﺎﺣﺘﺮﻗﺖ ﰲ ﺩﺍﺭﻩ‪ ،‬ﻭﻭﺻﻰ ﺍﳋﻄﻴﺐ ﺃﻥ ﻳﺘﺼﺪﻕ ﲜﻤﻴﻊ ﻣﺎ ﻟﻌﻴﻪ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻃﺎﻫﺮ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﻗﻠﺖ‪ :‬ﻫﻞ ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ‬
‫ﻛﺘﺼﺎﻧﻴﻔﻪ ﰲ ﺍﳊﻔﻆ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻛﻨﺎ ﺇﺫﺍ ﺳﺄﻟﻨﺎﻩ ﻋﻦ ﺷﻲﺀ ﺃﺟﺎﺑﻨﺎ ﺑﻌﺪ ﺃﻳﺎﻡ‪ ،‬ﻭﺇﻥ ﺃﳊﺤﻨﺎ ﻋﻠﻴﻪ ﻏﻀﺐ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ‬
‫ﺑﺎﺩﺭﺓ ﻭﺣﺸﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺗﺼﺎﻧﻴﻔﻪ ﻓﻤﺼﻨﻮﻋﺔ ﻣﻬﺬﺑﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺣﻔﻈﻪ ﻋﻠﻰ ﻗﺪﺭ ﺗﺼﺎﻧﻴﻔﻪ‪.‬‬
‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﰲ ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﺰﺍﺯ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻊ ﲨﻴﻊ ﻛﺘﺎﺏ‬
‫ﺗﺎﺭﻳﺦ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﻪ ﺃﰊ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﺍﳊﺎﻓﻆ‪ ،‬ﺇﻻ ﺍﳉﺰﺃﻳﻦ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻭﺍﻟﺜﻼﺛﲔ‪ ،‬ﻓﺈﻧﻪ ﻗﺎﻝ‪ :‬ﺗﻮﻓﻴﺖ‬
‫ﻭﺍﻟﺪﰐ‪ ،‬ﻭﺍﺷﺘﻐﻠﺖ ﺑﺪﻓﻨﻬﺎ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻔﺎﺗﲏ ﻫﺬﺍﻥ ﺍﳉﺰﺁﻥ‪ ،‬ﻭﻣﺎ ﺃﻋﻴﺪﺍ ﱄ‪ ،‬ﻷﻥ ﺍﳋﻄﻴﺐ ﻛﺎﻥ ﻗﺪ ﺷﺮﻁ ﰲ‬
‫ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﺃﻻ ﻳﻌﺎﺩ ﺍﻟﻔﻮﺕ ﻷﺣﺪ‪ ،‬ﻓﺒﻘﻴﺎ ﻏﲑ ﻣﺴﻤﻮﻋﲔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﳌﺎ ﺭﺟﻌﺖ ﺇﱃ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﺣﺼﻞ ﱄ ﺗﺎﺭﻳﺦ ﺍﳋﻄﻴﺐ‪ ،‬ﲞﻂ ﺷﺠﺎﻉ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺍﻟﺬﻫﻠﻲ ﺍﻷﺻﻞ‪،‬‬
‫ﺍﻟﺬﻱ ﻛﺘﺒﻪ ﲞﻄﻪ ﻷﰊ ﻏﺎﻟﺐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﺰﺍﺯ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﻣﻜﺘﻮﺏ‪ :‬ﲰﺎﻉ‬
‫ﻷﰊ ﻏﺎﻟﺐ‪ ،‬ﻭﻻﺑﻨﻪ ﺃﰊ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻷﺧﻴﻪ ﻋﺒﺪ ﺍﶈﺴﻦ‪ ،‬ﺇﻻ ﻫﺬﻳﻦ ﺍﳉﺰﺃﻳﻦ‪ ،‬ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻭﺍﻟﺜﻼﺛﲔ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻛﺘﺐ ﻋﻠﻰ ﻭﺟﻬﻴﻬﻤﺎ‪ :‬ﺇﺟﺎﺯﺓ ﻷﰊ ﻏﺎﻟﺐ‪ ،‬ﻭﺍﺑﻨﻪ ﺃﰊ ﻣﻨﺼﻮﺭ‪ .‬ﻭﺷﺠﺎﻉ ﺃﻋﺮﻑ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﻓﺎﺗﻪ ﺍﳉﺰﺀﺍﻥ‬
‫ﺍﳌﺬﻛﻮﺭﺍﻥ‪ ،‬ﻻ ﺟﺰﺀ ﻭﺍﺣﺪ‪ .‬ﻭﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺃﰊ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﻭﻣﻨﺘﺨﺒﻪ ﳌﻌﺠﻢ ﺷﻴﻮﺥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﻨﺨﺸﱯ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺛﺎﺑﺖ ﺍﳋﻄﻴﺐ‪ ،‬ﳜﻄﺐ ﰲ ﺑﻌﺾ ﻗﺮﻯ ﺑﻐﺪﺍﺩ‪ ،‬ﺣﺎﻓﻆ ﻓﻬﻢ‪،‬‬
‫ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻳﺘﻬﻢ ﺑﺸﺮﺏ ﺍﳋﻤﺮ‪ ،‬ﻛﻨﺖ ﻛﻠﻤﺎ ﻟﻘﻴﺘﻪ ﺑﺪﺃﱐ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻓﻠﻘﻴﺘﻪ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﻓﻠﻢ ﻳﺴﻠﻢ ﻋﻠﻲ‪،‬‬
‫ﻭﻟﻘﻴﺘﻪ ﺷﺒﻪ ﺍﳌﺘﻐﲑ‪ ،‬ﻓﻠﻤﺎ ﺟﺎﺯ ﻋﲏ ﳊﻘﲏ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﻟﻘﻴﺖ ﺃﺑﺎ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﺳﻜﺮﺍﻥ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪:‬‬
‫ﻗﺪ ﻟﻘﻴﺘﻪ ﻣﺘﻐﲑﺍﹰ‪ ،‬ﻭﺍﺳﺘﻨﻜﺮﺕ ﺣﺎﻟﻪ‪ ،‬ﻭﱂ ﺃﻋﻠﻢ ﺃﻧﻪ ﺳﻜﺮﺍﻥ‪ ،‬ﻭﻟﻌﻠﻪ ﻗﺪ ﺗﺎﺏ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻭﱂ ﻳﺬﻛﺮ ﻋﻦ ﺍﳋﻄﻴﺐ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻫﺬﺍ‪ ،‬ﺇﻻ ﺍﻟﻨﺨﺸﱯ‪ ،‬ﻣﻊ ﺃﱐ ﳊﻘﺖ ﲨﺎﻋﺔ ﻛﺜﲑﺓ ﻣﻦ‬
‫ﺃﺻﺤﺎﺑﻪ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﳌﺬﻳﻞ‪ :‬ﻭﺍﳋﻄﻴﺐ ﰲ ﺩﺭﺟﺔ ﺍﻟﻘﺪﻣﺎﺀ ﻣﻦ ﺍﳊﻔﺎﻅ‪ ،‬ﻭﺍﻷﺋﻤﺔ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻛﻴﺤﲕ ﺑﻦ ﻣﻌﲔ‪ ،‬ﻭﻋﻠﻲ‬
‫ﺑﻦ ﺍﳌﺪﻳﲏ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ‪ ،‬ﻭﻃﺒﻘﺘﻬﻢ‪ .‬ﻭﻛﺎﻥ ﻋﻼﻣﺔ ﺍﻟﻌﺼﺮ‪ ،‬ﺍﻛﺘﺴﻰ ﺑﻪ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻏﻀﺎﺭﺓ‪ ،‬ﻭﻬﺑﺠﺔ‬
‫ﻼ ﺧﻄﲑﺍﹰ‪ ،‬ﺛﻘﺔ ﺻﺪﻭﻗﺎﹰ‪ ،‬ﻣﺘﺤﺮﻳﺎﹰ‪ ،‬ﺣﺠﺔ ﻓﻴﻤﺎ ﻳﺼﻨﻔﻪ ﻭﻳﻘﻮﻟﻪ‪ ،‬ﻭﻳﻨﻘﻠﻪ ﻭﳚﻤﻌﻪ‪،‬‬
‫ﻭﻧﻀﺎﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﻣﻬﻴﺒﹰﺎ ﻭﻗﻮﺭﺍﹰ‪ ،‬ﻧﺒﻴ ﹰ‬
‫ﺣﺴﻦ ﺍﻟﻨﻘﻞ ﻭﺍﳋﻂ‪ ،‬ﻛﺜﲑ ﺍﻟﺸﻜﻞ ﻭﺍﻟﻀﺒﻂ‪ ،‬ﻗﺎﺭﺋﹰﺎ ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻓﺼﻴﺤﹰﺎ‪ .‬ﻭﻛﺎﻥ ﰲ ﺩﺭﺟﺔ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺍﻟﺮﺗﺒﺔ ﺍﻟﻌﻠﻴﺎ‪،‬‬
‫ﺧﻠﻘﹰﺎ ﻭﺧﻠﻘﺎﹰ‪ ،‬ﻭﻫﻴﺌﺔ ﻭﻣﻨﻈﺮﺍﹰ‪ ،‬ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻣﻌﺮﻓﺔ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻭﺣﻔﻈﻪ‪ ،‬ﻭﺧﺘﻢ ﺑﻪ ﺍﳊﻔﺎﻅ‪ - ،‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺑﺪﺃ‬
‫ﺑﺴﻤﺎﻉ ﺍﳊﺪﻳﺚ ﺳﻨﺔ ﺛﻼﺙ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻗﺪ ﺑﻠﻎ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ ﻣﻦ ﻋﻤﺮﻩ‪ .‬ﰒ ﺇﻧﻪ ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺑﻌﺾ‬
‫ﻣﺎﺷﻴﺨﻲ ﻳﻘﻮﻝ‪ :‬ﺩﺧﻞ ﺑﻌﺾ ﺍﻷﻛﺎﺑﺮ ﺟﺎﻣﻊ ﺩﻣﺸﻖ ﺃﻭ ﺻﻮﺭ‪ ،‬ﻭﺭﺃﻯ ﺣﻠﻘﺔ ﻋﻈﻴﻤﺔ ﻟﻠﺨﻄﻴﺐ‪ ،‬ﻭﺍﺠﻤﻟﻠﺲ ﻏﺎﺹ‪،‬‬
‫ﻳﺴﻤﻌﻮﻥ ﻣﻨﻪ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺼﻌﺪ ﺇﱃ ﺟﺎﻧﺒﻪ‪ ،‬ﻭﻛﺄﻧﻪ ﺍﺳﺘﻜﺜﺮ ﺍﳉﻤﻊ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﳋﻄﻴﺐ‪ :‬ﺍﻟﻘﻌﻮﺩ ﰲ ﺟﺎﻣﻊ ﺍﳌﻨﺼﻮﺭ‬
‫ﻣﻊ ﻧﻔﺮ ﻳﺴﲑ‪ ،‬ﺃﺣﺐ ﺇﱄ ﻣﻦ ﻫﺬﺍ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻔﺘﺢ ﻣﺴﻌﻮﺩ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺃﰊ ﻧﺼﺮ‪ ،‬ﺍﳋﻄﻴﺐ ﲟﺮﻭ‬
‫ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﻋﻤﺮ ﺍﻟﻨﺴﻮﻱ ‪ -‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﰲ ﺟﺎﻣﻊ ﺻﻮﺭ ﻋﻨﺪ ﺍﳋﻄﻴﺐ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻪ‬
‫ﺑﻌﺾ ﺍﻟﻌﻠﻮﻳﺔ‪ ،‬ﻭﰲ ﻛﻤﻪ ﺩﻧﺎﻧﲑ‪ ،‬ﻭﻗﺎﻝ ﻟﻠﺨﻄﻴﺐ‪ :‬ﻓﻼﻥ ‪ -‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺍﶈﺘﺸﻤﲔ ﻣﻦ ﺃﻫﻞ ﺻﻮﺭ ‪ -‬ﻳﺴﻠﻢ‬
‫ﻋﻠﻴﻚ ﻭﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺗﺼﺮﻓﻪ ﰲ ﺑﻌﺾ ﻣﻬﻤﺎﺗﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻻ ﺣﺎﺟﺔ ﱄ ﻓﻴﻪ‪ ،‬ﻭﻗﻄﺐ ﻭﺟﻬﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻌﻠﻮﻱ‪:‬‬
‫ﻓﺘﺼﺮﻓﻪ ﺇﱃ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻞ ﻟﻪ ﻳﺼﺮﻓﻪ ﺇﱃ ﻣﻦ ﻳﺮﻳﺪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻌﻠﻮﻱ‪ :‬ﻛﺄﻧﻚ ﺗﺴﺘﻘﻠﻪ‪ ،‬ﻭﻧﻔﺾ ﻛﻤﻪ‬
‫ﻋﻠﻰ ﺳﺠﺎﺩﺓ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﻃﺮﺡ ﺍﻟﺪﻧﺎﻧﲑ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺛﻼﲦﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﻘﺎﻡ ﺍﳋﻄﻴﺐ ﳏﻤﺮ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺃﺧﺬ‬
‫ﺍﻟﺴﺠﺎﺩﺓ‪ ،‬ﻭﻧﻔﺾ ﺍﻟﺪﻧﺎﻧﲑ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﻀﻞ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‪ :‬ﻣﺎ ﺃﻧﺴﻰ ﻋﺰ ﺧﺮﻭﺝ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﺫﻝ ﺫﻟﻚ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﻫﻮ ﻗﺎﻋﺪ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻳﻠﺘﻘﻂ‬
‫ﺍﻟﺪﻧﺎﻧﲑ ﻣﻦ ﺷﻘﻖ ﺍﳊﺼﺮ‪ ،‬ﻭﳚﻤﻌﻬﺎ‪.‬‬
‫ﻭﺣﺪﺙ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﺍﳋﻄﻴﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﺖ ﻭﱄ ﻋﺸﺮﻭﻥ ﺳﻨﺔ‪ ،‬ﺣﲔ ﻗﺪﻣﺖ ﻣﻦ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻛﺘﺐ ﻋﲏ ﺷﻴﺨﻨﺎ‬
‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺃﺷﻴﺎﺀ ﺃﺩﺧﻠﻬﺎ ﰲ ﺗﺼﺎﻧﻴﻔﻪ‪ ،‬ﻭﺳﺄﻟﲏ ﻓﻘﺮﺃﻬﺗﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬
‫ﻭﺣﺪﺙ ﻗﺎﻝ‪ :‬ﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻧﺎﺻﺮ ﺍﻟﺴﻼﻣﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﻣﻦ ﺫﻭﻱ ﺍﳌﺮﻭﺁﺕ ﺣﺪﺛﲏ ﺃﺑﻮ‬
‫ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺍﳋﻄﻴﺐ ﺍﻟﻠﻐﻮﻱ ﻗﺎﻝ‪ :‬ﳌﺎ ﺩﺧﻠﺖ ﺩﻣﺸﻖ ﰲ ﺳﻨﺔ ﺳﺖ ﻭﲬﺴﲔ‪ ،‬ﻛﺎﻥ ﻬﺑﺎ ﺇﺫ ﺫﺍﻙ ﺍﻹﻣﺎﻡ ﺃﺑﻮ‬
‫ﺑﻜﺮ ﺍﳊﺎﻓﻆ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺣﻠﻘﺔ ﻛﺒﲑﺓ ﳚﺘﻤﻌﻮﻥ ﰲ ﺑﻜﺮﺓ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻓﻴﻘﺮﺃ ﳍﻢ‪ ،‬ﻭﻛﻨﺖ ﺃﻗﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺐ ﺍﻷﺩﺑﻴﺔ‬
‫ﺍﳌﺴﻤﻮﻋﺔ ﻟﻪ‪ ،‬ﻓﻜﺎﻥ ﺇﺫﺍ ﻣﺮ ﰲ ﻛﺘﺎﺑﻪ ﺷﻲﺀ ﳛﺘﺎﺝ ﺇﱃ ﺇﺻﻼﺡ ﻳﺼﻠﺤﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺃﻧﺖ ﺗﺮﻳﺪ ﻣﲏ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﺃﻧﺎ‬
‫ﺃﺭﻳﺪ ﻣﻨﻚ ﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﻭﻛﻨﺖ ﺃﺳﻜﻦ ﻣﻨﺎﺭﺓ ﺍﳉﺎﻣﻊ‪ ،‬ﻓﺼﻌﺪ ﺇﱄ ﻳﻮﻣﹰﺎ ﻭﺳﻂ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﺣﺒﺒﺖ ﺃﻥ ﺃﺯﻭﺭﻙ ﰲ‬
‫ﺑﻴﺘﻚ‪ ،‬ﻭﻗﻌﺪ ﻋﻨﺪﻱ‪ ،‬ﻭﲢﺪﺛﻨﺎ ﺳﺎﻋﺔ‪ ،‬ﰒ ﺃﺧﺮﺝ ﻗﺮﻃﺎﺳﹰﺎ ﻓﻴﻪ ﺷﻲﺀ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﳍﺪﻳﺔ ﻣﺴﺘﺤﺒﺔ‪ ،‬ﻭﺃﺳﺄﻟﻚ ﺃﻥ ﺗﺸﺘﺮﻱ‬
‫ﺑﻪ ﺍﻷﻗﻼﻡ‪ ،‬ﻭﻬﻧﺾ‪ ،‬ﻓﻔﺘﺤﺖ ﺍﻟﻘﺮﻃﺎﺱ ﺑﻌﺪ ﺧﺮﻭﺟﻪ‪ ،‬ﻓﺈﺫﺍ ﻓﻴﻪ ﲬﺴﺔ ﺩﻧﺎﻧﲑ ﺻﺤﺎﺡ ﻣﺼﺮﻳﺔ‪ ،‬ﰒ ﺇﻧﻪ ﻣﺮﺓ ﺛﺎﻧﻴﺔ‪،‬‬
‫ﺻﻌﺪ ﻭﲪﻞ ﺇﱄ ﺫﻫﺒﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﱄ ﺗﺸﺘﺮﻱ ﺑﻪ ﻛﺎﻏﺪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﳓﻮﹰﺍ ﻣﻦ ﺍﻷﻭﻝ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻗﺮﺃ ﺍﳊﺪﻳﺚ‬
‫ﰲ ﺟﺎﻣﻊ ﺩﻣﺸﻖ‪ ،‬ﻳﺴﻤﻊ ﺻﻮﺗﻪ ﰲ ﺁﺧﺮ ﺍﳉﺎﻣﻊ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﻣﻊ ﻫﺬﺍ ﺻﺤﻴﺤﹰﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻫﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﻟﺴﻠﻔﻲ ﺍﳊﺎﻓﻆ‪ ،‬ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﳝﺪﺡ ﻣﺆﻟﻔﺎﺕ ﺍﳋﻄﻴﺐ‪:‬‬
‫ﺗﺼﺎﻧﻴﻒ ﺍﺑﻦ ﺛﺎﺑﺖ ﺍﳋﻄﻴﺐ ‪ ...‬ﺃﻟﺬ ﻣﻦ ﺍﻟﺼﺒﺎ ﺍﻟﻐﺼﻦ ﺍﻟﺮﻃﻴﺐ‬
‫ﺗﺮﺍﻫﺎ ﺇﺫ ﺣﻮﺍﻫﺎ ﻣﻦ ﺭﻭﺍﻫﺎ ‪ ...‬ﺭﻳﺎﺿﹰﺎ ﺗﺮﻛﻬﺎ ﺭﺃﺱ ﺍﻟﺬﻧﻮﺏ‬
‫ﻭﻳﺄﺧﺬ ﺣﺴﻦ ﻣﺎ ﻗﺪ ﺻﺎﻍ ﻣﻨﻬﺎ ‪ ...‬ﺑﻘﻠﺐ ﺍﳊﺎﻓﻆ ﺍﻟﻔﻄﻦ ﺍﻷﺭﻳﺐ‬
‫ﻓﺄﻳﺔ ﺭﺍﺣﺔ ﻭﻧﻌﻴﻢ ﻋﻴﺶ ‪ ...‬ﻳﻮﺍﺯﻱ ﻛﺘﺒﻪ ﺃﻡ ﺃﻱ ﻃﻴﺐ؟؟‬
‫ﻭﺣﺪﺙ ﳏﻤﺪ ﺑﻦ ﻃﺎﻫﺮ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻣﻜﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺮﻣﻴﻠﻲ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺳﺒﺐ ﺧﺮﻭﺝ‬
 ‫ﺃﰊ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﻣﻦ ﺩﻣﺸﻖ ﺇﱃ ﺻﻮﺭ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﳜﺘﻠﻒ ﺇﻟﻴﻪ ﺻﱯ ﺻﺒﻴﺢ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻗﺪ ﲰﺎﻩ ﻣﻜﻲ‪ ،‬ﻭﺃﻧﺎ ﻧﻜﺒﺖ‬
‫ﻋﻦ ﺫﻛﺮﻩ‪ ،‬ﻓﺘﻜﻠﻢ ﺍﻟﻨﺎﺱ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﲑ ﺍﻟﺒﻠﺪﺓ ﺭﺍﻓﻀﻴﹰﺎ ﻣﺘﻌﺼﺒﺎﹰ‪ ،‬ﻓﺒﻠﻐﻪ ﺍﻟﻘﺼﺔ‪ ،‬ﻓﺠﻌﻞ ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﻟﻠﻔﺘﻚ‬
‫ﺑﻪ‪ ،‬ﻓﺄﻣﺮ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ ﺃﻥ ﻳﺄﺧﺬﻩ ﺑﺎﻟﻠﻴﻞ ﻭﻳﻘﺘﻠﻪ‬

‫ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻘﺼﺪﻩ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻣﻊ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﱂ ﳝﻜﻨﻪ‬
‫ﺃﻥ ﳜﺎﻟﻒ ﺍﻷﻣﺮ‪ ،‬ﻓﺄﺧﺬﻩ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻗﺪ ﺃﻣﺮﺕ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻻ ﺃﺟﺪ ﻟﻚ ﺣﻴﻠﺔ‪ ،‬ﺇﻻ ﺃﱐ ﺃﻋﱪ ﺑﻚ ﻋﻠﻰ ﺩﺍﺭ‬
‫ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻓﺈﺫﺍ ﺣﺎﺫﻳﺖ ﺍﻟﺒﺎﺏ ﻓﺎﺩﺧﻞ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﺈﱐ ﺃﺭﺟﻊ ﺇﱃ ﺍﻷﻣﲑ‪ ،‬ﻭﺃﺧﱪﻩ ﺑﺎﻟﻘﺼﺔ‪،‬‬
‫ﻓﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﺩﺧﻞ ﺩﺍﺭ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻭﺫﻫﺐ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ ﺇﱃ ﺍﻷﻣﲑ‪ ،‬ﻭﺃﺧﱪﻩ ﺍﳋﱪ‪ ،‬ﻓﺒﻌﺚ ﺍﻷﻣﲑ ﺇﱃ‬
‫ﺍﻟﺸﺮﻳﻒ ﺃﻥ ﻳﺒﻌﺚ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﺮﻳﻒ‪ :‬ﺃﻳﻬﺎ ﺍﻷﻣﲑ‪ ،‬ﺃﻧﺖ ﺗﻌﺮﻑ ﺍﻋﺘﻘﺎﺩﻱ ﻓﻴﻪ‪ ،‬ﻭﰲ ﺃﻣﺜﺎﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﻗﺘﻠﻪ‬
‫ﻣﺼﻠﺤﺔ‪ ،‬ﻫﺬﺍ ﺭﺟﻞ ﻣﺸﻬﻮﺭ ﺑﺎﻟﻌﺮﺍﻕ‪ ،‬ﻭﺇﻥ ﻗﺘﻠﺘﻪ‪ ،‬ﻗﺘﻞ ﺑﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﺑﺎﻟﻌﺮﺍﻕ‪ ،‬ﻭﺧﺮﺑﺖ ﺍﳌﺸﺎﻫﺪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﻤﺎ ﺗﺮﻯ؟ ﻗﺎﻝ‪ :‬ﺃﺭﻯ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺑﻠﺪﻙ‪ ،‬ﻓﺄﻣﺮ ﺑﺈﺧﺮﺍﺟﻪ‪ ،‬ﻓﺨﺮﺝ ﺇﱃ ﺻﻮﺭ‪ ،‬ﻭﺑﻘﻲ ﻬﺑﺎ ﻣﺪﺓ‪ ،‬ﺇﱃ ﺃﻥ ﺭﺟﻊ ﺇﱃ‬
‫ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺍﳋﻄﻴﺐ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻗﺪ ﺷﺎﺏ ﺭﺃﺳﻲ ﻭﻗﻠﱯ ﻣﺎ ﻳﻐﲑﻩ ‪ ...‬ﻛﺮ ﺍﻟﺪﻫﻮﺭ ﻋﻦ ﺍﻹﺳﻬﺎﺏ ﰲ ﺍﻟﻐﺰﻝ‬
‫ﻼ ﻇﻠﺖ ﺃﻋﺬﻟﻪ ‪ ...‬ﻓﻘﺎﻝ ﻗﻮ ﹰﻻ ﺻﺤﻴﺤﺎﹰ ﺻﺎﺩﻕ ﺍﳌﺜﻞ‬
‫ﻭﻛﻢ ﺯﻣﺎﻧﹰﺎ ﻃﻮﻳ ﹰ‬
‫ﺣﻜﻢ ﺍﳍﻮﻯ ﻳﺘﺮﻙ ﺍﻷﻟﺒﺎﺏ ﺣﺎﺋﺮﺓ ‪ ...‬ﻭﻳﻮﺭﺙ ﺍﻟﺼﺐ ﻃﻮﻝ ﺍﻟﺴﻘﻢ ﻭﺍﻟﻌﻠﻞ‬
‫ﻭﺣﺒﻚ ﺍﻟﺸﻲﺀ ﻳﻌﻤﻲ ﻋﻦ ﻣﻘﺎﲝﻪ ‪ ...‬ﻭﳝﻨﻊ ﺍﻷﺫﻥ ﺃﻥ ﺗﺼﻐﻲ ﺇﱃ ﺍﻟﻌﺬﻝ‬
‫ﻻ ﺃﲰﻊ ﺍﻟﻌﺬﻝ ﰲ ﺗﺮﻙ ﺍﻟﺼﺒﺎ ﺃﺑﺪﹰﺍ ‪ ...‬ﺟﻬﺪﻱ ﻓﻤﺎ ﺫﺍﻙ ﻣﻦ ﳘﻲ ﻭﻻ ﺷﻐﻠﻲ‬
‫ﻣﻦ ﺍﺩﻋﻰ ﺍﳊﺐ ﱂ ﺗﻈﻬﺮ ﺩﻻﺋﻠﻪ ‪ ...‬ﻓﺤﺒﻪ ﻛﺬﺏ ﻗﻮﻝ ﺑﻼ ﻋﻤﻞ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺗﻐﻴﺐ ﺍﳋﻠﻖ ﻋﻦ ﻋﻴﲏ ﺳﻮﻯ ﻗﻤﺮ ‪ ...‬ﺣﺴﱯ ﻣﻦ ﺍﳋﻠﻖ ﻃﺮﺍ ﺫﻟﻚ ﺍﻟﻘﻤﺮ‬
‫ﳏﻠﻪ ﰲ ﻓﺆﺍﺩﻱ ﻗﺪ ﲤﻠﻜﻪ ‪ ...‬ﻭﺣﺎﺯ ﺭﻭﺣﻲ ﻭﻣﺎﱄ ﻋﻨﻪ ﻣﺼﻄﱪ‬
‫ﻓﺎﻟﺸﻤﺲ ﺃﻗﺮﺏ ﻣﻨﻪ ﰲ ﺗﻨﺎﻭﳍﺎ ‪ ...‬ﻭﻏﺎﻳﺔ ﺍﳊﻆ ﻣﻨﻬﺎ ﻟﻠﻮﺭﻯ ﺍﻟﻨﻈﺮ‬
‫ﺃﺭﺩﺕ ﺗﻘﺒﻴﻠﻪ ﻳﻮﻣﹰﺎ ﳐﺎﻟﺴﺔ ‪ ...‬ﻓﺼﺎﺭ ﻣﻦ ﺧﺎﻃﺮﻱ ﰲ ﺧﺪﻩ ﺃﺛﺮ‬
‫ﻭﻛﻢ ﺣﻠﻴﻢ ﺭﺁﻩ ﻇﻨﻪ ﻣﻠﻜﹰﺎ ‪ ...‬ﻭﺭﺍﺟﻊ ﺍﻟﻔﻜﺮ ﻓﻴﻪ ﺃﻧﻪ ﺑﺸﺮ‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﳋﺎﻟﻖ ﺑﻦ ﻳﻮﺳﻒ‪ :‬ﺃﻧﺸﺪﱐ ﻣﻦ ﻟﻔﻈﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﺰ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻛﺎﺩﺵ‪ ،‬ﻋﻦ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﻫﻲ ﰲ ﺃﰊ ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﻟﻨﻔﻮﺭ‪:‬‬
‫ﺍﻟﺸﻤﺲ ﺗﺸﺒﻬﻪ ﻭﺍﻟﺒﺪﺭ ﳛﻜﻴﻪ ‪ ...‬ﻭﺍﻟﺪﺭ ﻳﻀﺤﻚ ﻭﺍﳌﺮﺟﺎﻥ ﻣﻦ ﻓﻴﻪ!!‬
‫ﻭﻣﻦ ﺳﺮﻯ ﻭﻇﻼﻡ ﺍﻟﻠﻴﻞ ﻣﻌﺘﻜﺮ ‪ ...‬ﻓﻮﺟﻬﻪ ﻋﻦ ﺿﻴﺎﺀ ﺍﻟﺒﺪﺭ ﻳﻐﻨﻴﻪ‬
‫ﺭﻭﻱ ﻟﻪ ﺍﳊﺴﻦ ﺣﱴ ﺣﺎﺯ ﺃﺣﺴﻨﻪ ‪ ...‬ﻟﻨﻔﺴﻪ ﻭﺑﻘﻲ ﻟﻠﺨﻠﻖ ﺑﺎﻗﻴﻪ‬
‫ﻓﺎﻟﻌﻘﻞ ﻳﻌﺠﺰ ﻋﻦ ﲢﺪﻳﺪ ﻏﺎﻳﺘﻪ ‪ ...‬ﻭﺍﻟﻮﺣﻰ ﻳﻘﺼﺮ ﻋﻦ ﻓﺤﻮﻯ ﻣﻌﺎﻧﻴﻪ‬
 ‫ﻳﺪﻋﻮ ﺍﻟﻘﻠﻮﺏ ﻓﺘﺄﺗﻴﻪ ﻣﺴﺎﺭﻋﺔ ‪ ...‬ﻣﻄﻴﻌﺔ ﺍﻷﻣﺮ ﻣﻨﻪ ﻟﻴﺲ ﺗﻌﺼﻴﻪ‬
‫ﺳﺄﻟﺘﻪ ﺯﺭﻭﺓ ﻳﻮﻣﹰﺎ ﻓﺄﻋﺠﺰﱐ ‪ ...‬ﻭﺃﻇﻬﺮ ﺍﻟﻐﻀﺐ ﺍﳌﻘﺮﻭﻥ ﺑﺎﻟﺘﻴﻪ‬
‫ﻭﻗﺎﻝ ﱄ ﺩﻭﻥ ﻣﺎ ﺗﺒﻐﻲ ﻭﺗﻄﻠﺒﻪ ‪ ...‬ﺗﻨﺎﻭﻝ ﺍﻟﻔﻠﻚ ﺍﻷﻋﻠﻰ ﻭﻣﺎ ﻓﻴﻪ‬
‫ﺭﺿﻴﺖ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﺸﺎﻕ ﻣﻨﻪ ﺑﺄﻥ ‪ ...‬ﺃﺻﺒﺤﺖ ﺃﻋﻠﻢ ﺃﱐ ﻣﻦ ﳏﺒﻴﻪ‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﻓﺆﺍﺩﻱ ﰲ ﻳﺪﻳﻪ ﻟﻜﻲ ‪ ...‬ﳝﻴﺘﻪ ﺑﺎﳍﻮﻯ ﻣﻨﻪ ﻭﳛﻴﻴﻪ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺑﻨﻔﺴﻲ ﻋﺎﺗﺐ ﰲ ﻛﻞ ﺣﺎﻝ ‪ ...‬ﻭﻣﺎ ﶈﺒﻪ ﺫﻧﺐ ﺟﻨﺎﻩ‬
‫ﺣﻔﻈﺖ ﻋﻬﻮﺩﻩ ﻭﺭﻋﻴﺖ ﻣﻨﻪ ‪ ...‬ﺫﻣﺎﻣﹰﺎ ﻣﺜﻠﻪ ﱄ ﻣﺎ ﺭﻋﺎﻩ‬
‫ﺣﺮﻣﺖ ﻭﺻﺎﻟﻪ ﺇﻥ ﻛﻨﺖ ﻳﻮﻣﹰﺎ ‪ ...‬ﺟﺮﻯ ﱄ ﺧﺎﻃﺮ ﻬﺑﻮﻯ ﺳﻮﺍﻩ‬
‫ﻭﻟﻮ ﺗﻠﻔﻲ ﺭﺿﺎﻩ ﳍﺎﻥ ﻋﻨﺪ ‪ ...‬ﺧﺮﻭﺝ ﺍﻟﺮﻭﺡ ﰲ ﻃﻠﱯ ﺭﺿﺎﻩ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﲬﺎﺭ ﺍﳍﻮﻯ ﻳﺮﰊ ﻋﻠﻰ ﻧﺸﻮﺓ ﺍﳋﻤﺮ ‪ ...‬ﻭﺫﻭ ﺍﳊﺰﻡ ﻓﻴﻪ ﻟﻴﺲ ﻳﺼﺤﻮ ﻣﻦ ﺍﻟﺴﻜﺮ‬
‫ﻭﻟﻠﺤﺐ ﰲ ﺍﻷﺣﺸﺎﺀ ﺣﺮ ﺃﻗﻠﻪ ‪ ...‬ﻭﺃﺑﺮﺩﻩ ﻳﻮﰲ ﻋﻠﻰ ﳍﺐ ﺍﳉﻤﺮ‬
‫ﺃﺧﱪﻛﻢ ﻳﺄﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﻧﲏ ‪ ...‬ﻋﻠﻴﻢ ﺑﺄﺣﻮﺍﻝ ﺍﶈﺒﲔ ﺫﻭ ﺧﱪ‬
‫ﺳﺒﻴﻞ ﺍﳍﻮﻯ ﺳﻬﻞ ﻳﺴﲑ ﺳﻠﻮﻛﻪ ‪ ...‬ﻭﻟﻜﻨﻪ ﻳﻔﻀﻲ ﺇﱃ ﻣﺴﻠﻚ ﻭﻋﺮ‬
‫ﻭﺗﺮﺟﻊ ﺃﻭﺻﺎﻑ ﺍﳍﻮﻯ ﻭﻧﻌﻮﺗﻪ ‪ ...‬ﳊﺮﻓﲔ ﺳﻌﺪ ﺍﻟﻮﺻﻞ ﺃﻭ ﺷﻘﻮﺓ ﺍﳍﺠﺮ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﱃ ﺍﷲ ﺃﺷﻜﻮ ﻣﻦ ﺯﻣﺎﱐ ﺣﻮﺍﺩﺛﹰﺎ ‪ ...‬ﺭﻣﺖ ﺑﺴﻬﺎﻡ ﺍﻟﺒﲔ ﰲ ﻏﺮﺽ ﺍﻟﻮﺻﻞ‬
‫ﺃﺻﺎﺑﺖ ﻬﺑﺎ ﻗﻠﱯ ﻭﱂ ﺃﻗﺾ ﻣﻨﻴﱵ ‪ ...‬ﻭﻟﻮ ﻗﺘﻠﺘﲏ ﻛﺎﻥ ﺃﲨﻞ ﺑﺎﻟﻔﻌﻞ‬
‫" ﻣﱴ ﻣﺎ ﲤﺎﺛﻞ ﺑﲔ " ﻗﺘﻞ ﻭﻓﺮﻗﺔ ‪ ...‬ﲡﺪ ﻓﺮﻗﺔ ﺍﻷﺣﺒﺎﺏ ﺷﺮﹰﺍ ﻣﻦ ﺍﻟﻘﺘﻞ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ‪ :‬ﻛﺘﺐ ﻣﻌﻲ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﱪﻗﺎﱐ ﺇﱃ ﺃﰊ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ﺍﳊﺎﻓﻆ ﻛﺘﺎﺑﹰﺎ ﻳﻘﻮﻝ ﰲ ﻓﺼﻞ ﻣﻨﻪ‪:‬‬
‫ﻭﻗﺪ ﻧﻔﺬ ﺇﱃ ﻣﺎ ﻋﻨﺪﻙ ﻋﻤﺪﹰﺍ ﻣﺘﻌﻤﺪﺍﹰ‪ ،‬ﺃﺧﻮﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﺃ؛ﻣﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺛﺎﺑﺖ‪ - ،‬ﺃﻳﺪﻩ ﺍﷲ ﻭﺳﻠﻤﻪ ‪ -‬ﻟﻴﻘﺘﺒﺲ‬
‫ﻣﻦ ﻋﻠﻮﻣﻚ‪ ،‬ﻭﻳﺴﺘﻔﻴﺪ ﻣﻦ ﺣﺪﻳﺜﻚ‪ ،‬ﻭﻫﻮ ﲝﻤﺪ ﺍﷲ‪ ،‬ﻣﻦ ﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺳﺎﺑﻘﺔ ﺣﺴﻨﺔ‪ ،‬ﻭﻗﺪﻡ ﺛﺎﺑﺔ‪ ،‬ﻭﻓﻬﻢ‬
‫ﺣﺴﻦ ﻭﻗﺪ ﺭﺣﻞ ﻓﻴﻪ ﻭﰲ ﻃﻠﺒﻪ‪ ،‬ﻭﺣﺼﻞ ﻟﻪ ﻣﻨﻪ ﻣﺎ ﱂ ﳛﺼﻞ ﻟﻜﺜﲑ ﻣﻦ ﺃﻣﺜﺎﻟﻪ ﺍﻟﻄﺎﻟﺒﲔ ﻟﻪ‪ ،‬ﻭﺳﻴﻈﻬﺮ ﻟﻚ ﻣﻨﻪ ﻋﻨﺪ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﻣﻦ ﺫﻟﻚ ﻣﻊ ﺍﻟﺘﻮﺭﻉ ﻭﺍﻟﺘﺤﻔﻆ‪ ،‬ﻭﺻﺤﺔ ﺍﻟﺘﺤﺼﻴﻞ‪ ،‬ﻣﺎ ﳛﺴﻦ ﻟﺪﻳﻚ ﻣﻮﻗﻌﻪ‪ ،‬ﻭﳚﻤﻞ ﻋﻨﺪﻙ ﻣﻨﺰﻟﺘﻪ‪،‬‬
‫ﻭﺃﻧﺎ ﺃﺭﺟﻮ ﺇﺫﺍ ﺻﺤﺖ ﻣﻨﻪ ﻟﺪﻳﻚ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﺃﻥ ﺗﻠﲔ ﻟﻪ ﺟﺎﻧﺒﻚ‪ ،‬ﻭﺃﻥ ﺗﺘﻮﻓﺮ ﻟﻪ‪ ،‬ﻭﲢﺘﻤﻞ ﻣﻨﻪ ﻣﺎ ﻋﺴﺎﻩ ﻳﻮﺭﺩﻩ‪،‬‬
‫ﻣﻦ ﺗﺜﻘﻴﻞ ﰲ ﺍﻟﻼﺳﺘﻜﺜﺎﺭ‪ ،‬ﺃﻭ ﺯﻳﺎﺩﺓ ﰲ ﺍﻻﺻﻄﺒﺎﺭ‪ ،‬ﻓﻘﺪﳝﹰﺎ ﲪﻞ ﺍﻟﺴﻠﻒ ﻋﻦ ﺍﳋﻠﻒ‪ ،‬ﻣﺎ ﺭﲟﺎ ﺛﻘﻞ‪ ،‬ﻭﺗﻮﻓﺮﻭﺍ ﻋﻠﻰ‬
‫ﺍﳌﺴﺘﺤﻖ ﻣﻨﻬﻢ ﺑﺎﻟﺘﺨﺼﻴﺺ‪ ،‬ﻭﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﻔﻀﻴﻞ‪ ،‬ﻣﺎ ﱂ ﻳﻨﻠﻪ ﺍﻟﻜﻞ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺮﺋﻴﺲ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﺑﻦ ﺍﳉﺮﺍﺡ‪،‬‬
‫ﳝﺪﺡ ﺍﳋﻄﻴﺐ‪:‬‬
‫ﻓﺎﻕ ﺍﳋﻄﻴﺐ ﺍﻟﻮﺭﻯ ﺻﺪﻗﹰﺎ ﻭﻣﻌﺮﻓﺔ ‪ ...‬ﻭﺃﻋﺠﺰ ﺍﻟﻨﺎﺱ ﰲ ﺗﺼﻨﻴﻔﻪ ﺍﻟﻜﺘﺒﺎ‬
 ‫ﲪﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻏﺎﻭ ﻳﺪﻧﺴﻬﺎ ‪ ...‬ﺑﻮﺿﻌﻪ ﻭﻧﻔﻰ ﺍﻟﺘﺪﻟﻴﺲ ﻭﺍﻟﻜﺬﺑﺎ‬
‫ﺟﻼ ﳏﺎﺳﻦ ﺑﻐﺪﺍﺩ ﻓﺄﻭﺩﻋﻬﺎ ‪ ...‬ﺗﺎﺭﳜﻪ ﳐﻠﺼﹰﺎ ﷲ ﳏﺘﺴﺒﹰﺎ‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻘﺴﻄﺎﺱ ﻣﻨﺰﻭﻳﺎ ‪ ...‬ﻋﻦ ﺍﳍﻮﻯ‪ ،‬ﻭﺃﺯﺍﻝ ﺍﻟﺸﻚ ﻭﺍﻟﺮﻳﺒﺎ‬
‫ﺳﻘﻰ ﺛﺮﺍﻙ ﺃﺑﺎ ﺑﻜﺮ ﻋﻠﻰ ﻇﻤﺄ ‪ ...‬ﺟﻮﻥ ﺭﻛﺎﻡ ﻳﺴﺢ ﺍﻟﻮﺍﻛﻒ ﺍﻟﺴﺮﺑﺎ‬
‫ﻭﻧﻠﺖ ﻓﻮﺯﹰﺍ ﻭﺭﺿﻮﺍﻧﹰﺎ ﻭﻣﻐﻔﺮﺓ ‪ ...‬ﺇﺫﺍ ﲢﻘﻖ ﻭﻋﺪ ﺍﷲ ﻭﺍﻗﺘﺮﺑﺎ‬
‫ﻳﺎ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﻃﺒﺖ ﻣﻀﻄﺠﻌﹰﺎ ‪ ...‬ﻭﺑﺎﺀ ﺷﺎﻧﻴﻚ ﺑﺎﻷﻭﺯﺍﺭ ﳏﺘﻔﺒﺎ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﳏﻤﺪ ﺍﻷﻛﻔﺎﱐ‪ ،‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻣﻜﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺮﺽ‬
‫ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﰲ ﻧﺼﻒ ﺭﻣﻀﺎﻥ‪ ،‬ﺇﱃ ﺃﻥ ﺍﺷﺘﺪ ﺑﻪ ﺍﳊﺎﻝ‪ ،‬ﰲ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﻭﺃﻳﺴﻨﺎ ﻣﻨﻪ‪،‬‬
‫ﻭﺃﻭﺻﻰ ﺇﱃ ﺃﰊ ﺍﻟﻔﻀﻞ ﺑﻦ ﺧﲑﻭﻥ‪ ،‬ﻭﻭﻗﻒ ﻛﺘﺒﻪ ﻋﻠﻰ ﻳﺪﻩ‪ ،‬ﻭﻓﺮﻕ ﲨﻴﻊ ﻣﺎﻟﻪ ﰲ ﻭﺟﻮﻩ ﺍﻟﱪ‪ ،‬ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﺧﺮﺟﺖ ﺟﻨﺎﺯﺗﻪ ﻣﻦ ﺣﺠﺮﺓ ﺗﻠﻲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ‪ ،‬ﻣﻦ ﻬﻧﺮ ﺍﳌﻌﻠﻰ‪ ،‬ﻭﺗﺒﻌﻪ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺍﳋﻠﻖ ﺍﻟﻌﻈﻴﻢ‪،‬‬
‫ﻭﻣﺮﺕ ﺍﳉﻨﺎﺯﺓ ﻋﻠﻰ ﺍﳉﺴﺮ‪ ،‬ﻭﲪﻠﺖ ﺇﱃ ﺟﺎﻣﻊ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﺑﲔ ﻳﺪﻱ ﺍﳉﻨﺎﺯﺓ ﲨﺎﻋﺔ ﻳﻨﺎﺩﻭﻥ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻳﺬﺏ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﻔﻆ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻋﱪﺕ ﺍﳉﻨﺎﺯﺓ ﺑﺎﻟﻜﺮﺥ‪ ،‬ﻭﻣﻌﻬﺎ ﺫﻟﻚ ﺍﳋﻠﻖ‬
‫ﺍﻟﻌﻈﻴﻢ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻳﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﺃﺑﻮ ﺍﳌﻌﺎﱄ‬

‫ﻗﺎﺿﻲ ﺍﻷﻧﺒﺎﺭ‪ ،‬ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻬﺑﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﺍﳌﻌﺮﻭﻓﲔ ﺍﳌﺸﻬﻮﺭﻳﻦ ﺑﻪ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻛﺘﺎﺏ ﰲ ﻋﻠﻢ ﺍﻟﻘﻮﺍﰲ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﰲ ﺍﻟﻨﺤﻮ‪ .‬ﻣﺎﺕ ﰲ ﺷﻮﺍﻝ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﲦﺎﻧﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻋﻤﺮ‪ ،‬ﺑﻦ ﺳﻮﺍﺭ ﺍﳌﻘﺮﺉ‬

‫ﺃﺑﻮ ﻃﺎﻫﺮ‪ ،‬ﻣﺎﺕ‪ ،‬ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﰲ ﺭﺍﺑﻊ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﻋﻨﺪ ﻗﱪ ﻣﻌﺮﻭﻑ‬
‫ﺍﻟﻜﺮﺧﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻧﺎﺻﺮ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ :‬ﺃﻇﻦ ﺃﻥ ﻣﻮﻟﺪ ﺍﺑﻦ ﺳﻮﺍﺭ ﰲ ﺳﻨﺔ ﺳﺖ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻭﲰﻌﺖ ﺃﺑﺎ ﺍﳌﻌﻤﺮ‪ ،‬ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺃﲪﺪ ﺍﻷﻧﺼﺎﺭﻱ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺍﺑﻦ ﺳﻮﺍﺭ ﻋﻦ ﻣﻮﻟﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻟﺪﺕ ﺳﻨﺔ ﺍﺛﻨﱵ‬
‫ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻫﻮ ﻭﺍﻟﺪ ﺷﻴﺨﻨﺎ ﺃﰊ ﺍﻟﻔﻮﺍﺭﺱ ﻫﺒﺔ ﺍﷲ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﺃﻣﻴﻨﺎﹰ‪ ،‬ﻣﻘﺮﺋﹰﺎ ﻓﺎﺿﻼﹰ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻷﺧﺬ‬
‫ﻟﻠﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺧﺘﻢ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﻜﺜﲑ ﲞﻄﻪ ﻣﻦ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺻﻨﻒ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ‬
‫ﺍﳌﺴﺘﻨﲑ ﻭﻏﲑﻩ‪ ،‬ﲰﻊ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺭﺯﻣﺔ‪ ،‬ﺻﺎﺣﺐ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﰲ ﺍﻟﻨﺤﻮ‪ .‬ﻭﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺍﶈﺴﻦ‬
‫ﺍﻟﺘﻨﻮﺧﻲ‪ ،‬ﻭﺃﺑﺎ ﻃﺎﻟﺐ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﻏﻴﻼﻥ ﺍﻟﺒﺰﺍﺯ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬
‫ﺍﻷﳕﺎﻃﻲ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻧﺎﺻﺮ‪ ،‬ﺍﳊﺎﻓﻈﺎﻥ‪ ،‬ﻭﻏﲑﳘﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺖ ﻋﻨﻪ ﺍﻷﳕﺎﻃﻲ ﻓﻘﺎﻝ‪ :‬ﺛﻘﺔ ﻣﺄﻣﻮﻥ‪ ،‬ﻓﻴﻪ ﺧﲑ ﻭﺩﻳﻦ‪ .‬ﻭﺳﺄﻟﺖ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺑﻦ ﻧﺎﺻﺮ‪ ،‬ﻓﺄﺣﺴﻦ ﺍﻟﺜﻨﺎﺀ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺷﻴﺦ ﻧﺒﻴﻞ ﻋﺎﱂ ﺛﺒﺖ‪ ،‬ﻣﺘﻘﻦ ﺭﲪﻪ ﺍﷲ‪.‬‬
 ‫ﻭﺃﻧﺸﺪ ﺍﻟﺴﻤﻌﺎﱐ ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﺍﺑﻦ ﺳﻮﺍﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﺠﻤﺪ ﺍﻟﺴﻤﺎﺭ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﻧﺼﺮ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﺑﻦ ﻧﺒﺎﺗﺔ ﺍﻟﺴﻌﺪﻱ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻧﻌﻠﻞ ﺑﺎﻟﺪﻭﺍﺀ ﺇﺫﺍ ﻣﺮﺿﻨﺎ ‪ ...‬ﻭﻫﻞ ﻳﺸﻔﻲ ﻣﻦ ﺍﳌﻮﺕ ﺍﻟﺪﻭﺍﺀ؟‬
‫ﻭﳔﺘﺎﺭ ﺍﻟﻄﺒﻴﺐ‪ ،‬ﻭﻫﻞ ﻃﺒﻴﺐ ‪ ...‬ﻳﺆﺧﺮ ﻣﺎ ﻳﻘﺪﻣﻪ ﺍﻟﻘﻀﺎﺀ؟‬
‫ﻭﻣﺎ ﺃﻧﻔﺎﺳﻨﺎ ﺇﻻ ﺣﺴﺎﺏ ‪ ...‬ﻭﻻ ﺣﺮﻛﺎﺗﻨﺎ ﺇﻻ ﻓﻨﺎﺀ‬

‫ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻓﲑﻭ ﺍﻟﺼﺪﰲ ﰲ ﺷﻴﻮﺧﻪ‪ ،‬ﻳﺬﻛﺮ ﻧﺴﺒﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﻀﺮﻳﺮ‬
‫ﺍﳌﻘﺮﺉ ﺍﻷﺩﻳﺐ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺿﺮ ﻋﻠﻰ ﻛﱪ‪ ،‬ﻓﺈﻥ ﺍﶈﺐ ﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺃﺧﱪﱐ ﺃﻧﻪ ﺭﺃﻯ ﺧﻄﻪ ﲢﺖ ﺍﻟﻄﺒﺎﻕ ﻣﺘﻐﲑﹰﺍ‪.‬‬
‫ﲰﻊ ﺍﻟﺼﺪﰲ ﻣﻨﻪ ﻛﺘﺎﺑﻪ ﺍﳌﺴﺘﻨﲑ‪ ،‬ﻭﻛﺘﺎﺑﻪ ﰲ ﺍﳌﻔﺮﺩﺍﺕ‪ ،‬ﺃﻓﺮﺩ ﻣﺎ ﲨﻌﻪ ﰲ ﺍﳌﺴﺘﻨﲑ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﺷﻴﺦ ﻓﺎﺿﻞ ﰲ‬
‫ﺍﳊﻨﻔﻴﺔ‪ ،‬ﲰﻊ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺣﺒﺲ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ ﰲ ﺷﻴﻮﺧﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﻗﻒ ﻋﻠﻰ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺬﺍﻛﺮ‪ ،‬ﺛﻘﺔ‪ ،‬ﻓﺎﺿﻞ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﺃﺑﻮﻱ ﻋﻠﻲ‬
‫ﺍﻟﺸﺮﻣﻘﺎﱐ ﻭﺍﻟﻌﻄﺎﺭ‪ .‬ﻭﺃﰊ ﺍﳊﺴﻦ ﺑﻦ ﻓﺎﺭﺱ ﺍﳋﻴﺎﻁ‪ ،‬ﻭﺃﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺍﳌﻘﺪﺭ‪ ،‬ﻭﺃﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺷﻴﻄﺎ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﳐﻠﺪ‪ ،‬ﺍﻟﺒﻴﺎﺩﻱ ﺍﻷﺩﻳﺐ‬

‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﻓﻘﺎﻝ‪ :‬ﺃﺣﺪ ﻭﺟﻮﻩ ﺃﻓﺎﺿﻞ ﺍﻟﻨﻮﺍﺣﻲ‪ ،‬ﺍﳌﺸﻬﻮﺭﻳﻦ ﺑﺎﻟﻠﻬﺠﺔ ﺍﻟﻔﺼﻴﺤﺔ ﰲ ﺍﻟﻨﻈﻢ‬
‫ﻭﺍﻟﻨﺜﺮ‪ ،‬ﲰﻊ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻋﲏ ﲜﻤﻌﻬﺎ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺃﰊ ﺟﻌﻔﺮ‪ ،‬ﳏﻤﺪ‬

‫ﺍﺑﻦ ﺃﰊ ﺻﺎﱀ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﳌﻘﺮﺉ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻳﻌﺮﻑ ﺑﺒﻮ ﺟﻌﻔﺮﻙ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﻩ ﺍﻟﻜﺎﻑ ﺍﳌﺰﻳﺪﺓ ﻓﻔﻲ ﺁﺧﺮ‬
‫ﺍﻻﺳﻢ ﺍﻟﻔﺎﺭﺳﻲ " ﺍﻟﺘﺼﻐﲑ " ﻳﻘﻮﻟﻮﻥ ﰲ ﺗﺼﻐﲑ ﻋﻠﻲ " ﻋﻠﻴﻚ " ﻭﰲ ﺗﺼﻐﲑ ﺣﺴﻦ " ﺣﺴﻨﻚ " ﻭﰲ ﺗﺼﻐﲑ‬
‫ﺟﻌﻔﺮ " ﺟﻌﻔﺮﻙ " ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪ .‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﻣﺸﻴﺨﺔ ﺃﺑﻴﻪ‪ ،‬ﰲ ﺳﻠﺦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪،‬‬
‫ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﺃﺧﱪﱐ ﺑﺬﻟﻚ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﳌﻈﻔﺮ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﺑﻦ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﻋﻦ‬
‫ﻭﺍﻟﺪﻩ‪ ،‬ﻭﺃﺧﱪﱐ ﺃﻳﻀﹰﺎ ﺃﻥ ﻣﻮﻟﺪﻩ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺻﻨﻒ ﺍﻟﺘﺼﺎﻧﻴﻒ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺍﻧﺘﺸﺮﺕ ﻋﻨﻪ ﰲ‬
‫ﺍﻟﺒﻼﺩ ﻭﻇﻬﺮ ﻟﻪ ﺃﺻﺤﺎﺏ ﳒﺒﺎﺀ‪ ،‬ﻭﲣﺮﺝ ﺑﻪ ﺧﻠﻖ‪ ،‬ﻭﻛﺎﻥ ﻣﻼﺯﻣﹰﺎ ﻟﺒﻴﺘﻪ ﻻ ﳜﺮﺝ ﻣﻨﻪ ﺇﻻ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ‪ ،‬ﺇﱃ‬
‫ﻣﺴﺠﺪ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﺇﻣﺎﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺰﻭﺭ ﺃﺣﺪﺍﹰ‪ ،‬ﺇﳕﺎ ﻳﻘﺼﺪﻩ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﻨﺰﻟﻪ‪ ،‬ﻟﻠﺘﻌﻠﻢ ﻣﻨﻪ ﻭﺍﻟﺘﱪﻙ ﺑﻪ‪،‬‬
‫ﲰﻊ ﺃﺑﺎ ﻧﺼﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺻﺎﻋﺪ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺍﻟﺼﻨﺪﱄ ﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻏﲑﳘﺎ‪ .‬ﻭﺫﻛﺮ ﻭﻓﺎﺗﻪ ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﻭﺫﻛﺮ ﺗﺎﺝ ﺍﻟﺪﻳﻦ‪ ،‬ﳏﻤﻮﺩ ﺑﻦ ﺃﰊ ﺍﳌﻌﺎﱄ ﺍﳊﻮﺍﺭﻱ‪ ،‬ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺏ ﺿﺎﻟﺔ ﺍﻷﺩﻳﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻴﻬﻘﻲ‪،‬‬
‫ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﻷﺩﺏ‪ ،‬ﺣﻔﻆ ﻛﺘﺎﺏ ﺍﻟﺼﺤﺎﺡ ﰲ ﺍﻟﻠﻐﺔ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ‪ ،‬ﺑﻌﺪ ﻣﺎ ﻗﺮﺃﻩ ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﻀﻞ‬
‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﻴﺪﺍﱐ‪ ،‬ﻭﻛﺘﺒﹰﺎ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻪ ﻣﺆﻟﻔﺎﺕ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﶈﻴﻂ ﺑﻠﻐﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﻳﻨﺎﺑﻴﻊ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻴﻪ‬
 ‫ﺻﺤﺎﺡ ﺍﻟﻠﻐﺔ ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ‪ ،‬ﻭﺿﻢ ﺇﻟﻴﻪ ﻣﻦ ﻬﺗﺬﻳﺐ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺸﺎﻣﻞ ﻷﰊ ﻣﻨﺼﻮﺭ ﺍﳉﺒﺎﻥ‪ ،‬ﻭﺍﳌﻘﺎﻳﻴﺲ ﻻﺑﻦ ﻓﺎﺭﺱ‪،‬‬
‫ﻗﺪﺭﹰﺍ ﺻﺎﳊﹰﺎ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﻟﻔﺮﺍﺋﺪ ﻭﻫﻮ ﻛﺘﺎﺏ ﺻﺎﱀ‪ ،‬ﻛﺒﲑ ﺍﳊﺠﻢ‪ ،‬ﻳﻘﺮﺏ ﺣﺠﻤﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻛﺘﺎﺏ ﺗﺎﺝ ﺍﳌﺼﺎﺩﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﶈﻴﻂ ﺑﻌﻠﻢ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﻠﻲ ﺍﳉﻮﻳﲏ‪ ،‬ﳝﺪﺡ ﺑﻮ ﺟﻌﻔﺮﻙ ﻭﻳﺬﻛﺮ ﻛﺘﺎﺑﻪ ﺗﺎﺝ ﺍﳌﺼﺎﺩﺭ‪ ،‬ﻭﻗﺪ ﺭﺍﻋﻰ ﺍﻟﻠﺰﻭﻡ‪:‬‬
‫ﺃﺑﺎ ﺟﻌﻔﺮ ﻳﺎ ﻣﻦ ﺟﻌﺎﻓﺮ ﻓﻀﻠﻪ ‪ ...‬ﻣﻮﺍﺭﺩ ﻣﻨﻬﺎ ﻗﺪ ﺻﻔﺖ ﻭﻣﺼﺎﺩﺭ‬
‫ﻛﺘﺎﺑﻚ ﺫﺍ ﻏﻴﻞ ﺗﺄﺷﺐ ﻧﺒﺘﻪ ‪ ...‬ﻭﺃﻧﺖ ﺑﻪ ﻟﻴﺚ ﲞﻔﺎﻥ ﺧﺎﺩﺭ‬
‫ﻟﺒﺴﺖ ﺻﺪﺍﺭ ﺍﻟﺼﱪ‪ ،‬ﻳﺎ ﺧﲑ ﻣﺼﺪﺭ ‪ ...‬ﻣﺼﺎﺩﺭ ﻻ ﺗﻨﻬﻰ ﺇﻟﻴﻬﺎ ﺍﳌﺼﺎﺩﺭ‬
‫ﻓﻘﻞ ﻟﺮﻭﺍﺓ ﺍﻟﻔﻀﻞ ﻭﺍﻷﺩﺏ‪ :‬ﺍﻧﺘﻬﻮﺍ ‪ ...‬ﺇﻟﻴﻬﺎ‪ ،‬ﻭﳓﻮ ﺍﻟﺮﻱ ﻣﻨﻬﺎ ﻓﺒﺎﺩﺭﻭﺍ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻲ‪ ،‬ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﺍﻟﻐﺴﺎﱐ‬

‫ﺍﻷﺳﻮﺍﱐ ﺍﳌﺼﺮﻱ‪ ،‬ﻳﻠﻘﺐ ﺑﺎﻟﺮﺷﻴﺪ‪ ،‬ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺍﳊﺴﲔ‪ .‬ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻧﺬﻛﺮﻩ‪،‬‬
‫ﻭﻛﺎﻥ ﻛﺎﺗﺒﹰﺎ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻓﻘﻴﻬﺎ‪ ،‬ﳓﻮﻳﺎﹰ‪ ،‬ﻟﻐﻮﻳﺎﹰ‪ ،‬ﻧﺎﺷﺌﺎﹰ‪ ،‬ﻋﺮﻭﺿﻴﺎﹰ‪ ،‬ﻣﺆﺭﺧﺎﹰ‪ ،‬ﻣﻨﻄﻘﻴﺎﹰ‪ ،‬ﻣﻬﻨﺪﺳﺎﹰ‪ ،‬ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻄﺐ‪،‬‬
‫ﻭﺍﳌﻮﺳﻴﻘﻰ‪ ،‬ﻭﺍﻟﻨﺠﻮﻡ‪ ،‬ﻣﺘﻔﻨﻨﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻠﻔﻲ‪ :‬ﺃﻧﺸﺪﱐ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﻟﻐﺴﺎﱐ ﺍﻷﺳﻮﺍﱐ ﻟﻨﻔﺴﻪ ﺑﺎﻟﺜﻐﺮ‪:‬‬
‫ﲰﺤﻨﺎ ﻟﺪﻧﻴﺎﻧﺎ ﲟﺎ ﲞﻠﺖ ﺑﻪ ‪ ...‬ﻋﻠﻴﻨﺎ‪ ،‬ﻭﱂ ﳓﻔﻞ ﲜﻞ ﺃﻣﻮﺭﻫﺎ‬
‫ﻓﻴﺎ ﻟﻴﺘﻨﺎ ﳌﺎ ﺣﺮﻣﻨﺎ ﺳﺮﻭﺭﻫﺎ ‪ ...‬ﻭﻗﻴﻨﺎ ﺃﺫﻯ ﺁﻓﺎﻬﺗﺎ ﻭﺷﺮﻭﺭﻫﺎ‬

‫ﻼ ﰲ ﻓﻨﻮﻥ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺑﻴﺖ ﻛﺒﲑ ﺑﺎﻟﺼﻌﻴﺪ‪،‬‬

‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻫﺬﺍ‪ ،‬ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺪﻫﺮ ﻓﻀ ﹰ‬
‫ﻣﻦ ﺍﳌﻤﻮﻟﲔ ﻭﻭﱄ ﺍﻟﻨﻈﺮ ﺑﺜﻐﺮ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻭﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ‪ ،‬ﺑﻐﲑ ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻟﻪ ﺗﺂﻟﻴﻒ ﻭﻧﻈﻢ ﻭﻧﺜﺮ‪ ،‬ﺍﻟﺘﺤﻖ‬
‫ﻓﻴﻬﺎ ﺑﺎﻷﻭﺍﺋﻞ ﺍﺠﻤﻟﻴﺪﻳﻦ‪ ،‬ﻗﺘﻞ ﻇﻠﻤﹰﺎ ﻭﻋﺪﻭﺍﻧﹰﺎ ﰲ ﳏﺮﻡ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻣﻌﺮﻭﻓﺔ ﻟﻐﲑ‬
‫ﺃﻫﻞ ﻣﺼﺮ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﻣﻨﻴﺔ ﺍﻷﳌﻌﻲ ﻭﺑﻠﻐﺔ ﺍﳌﺪﻋﻲ‪ :‬ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻋﻠﻮﻡ ﻛﺜﲑﺓ‪ .‬ﻛﺘﺎﺏ ﺍﳌﻘﺎﻣﺎﺕ‪ .‬ﻛﺘﺎﺏ ﺟﻨﺎﻥ‬
‫ﺍﳉﻨﺎﻥ‪ ،‬ﻭﺭﻭﺿﺔ ﺍﻷﺫﻫﺎﻥ‪ ،‬ﰲ ﺃﺭﺑﻊ ﳎﻠﺪﺍﺕ‪ ،‬ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺷﻌﺮ ﺷﻌﺮﺍﺀ ﻣﺼﺮ‪ ،‬ﻭﻣﻦ ﻃﺮﺃ ﻋﻠﻴﻬﻢ‪ .‬ﻛﺘﺎﺏ ﺍﳍﺪﺍﻳﺎ‬
‫ﻭﺍﻟﻄﺮﻑ‪ .‬ﻛﺘﺎﺏ ﺷﻔﺎﺀ ﺍﻟﻐﻠﺔ‪ ،‬ﰲ ﲰﺖ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻛﺘﺎﺏ ﺭﺳﺎﺋﻠﻪ ﳓﻮ ﲬﺴﲔ ﻭﺭﻗﺔ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ‪ ،‬ﳓﻮ ﻣﺎﺋﺔ‬
‫ﻭﺭﻗﺔ‪.‬‬
‫ﻭﻣﻮﻟﺪﻩ ﺑﺄﺳﻮﺍﻥ‪ ،‬ﻭﻫﻲ ﺑﻠﺪﺓ ﻣﻦ ﺻﻌﻴﺪ ﻣﺼﺮ‪ ،‬ﻭﻫﺎﺟﺮ ﻣﻨﻬﺎ ﺇﱃ ﻣﺼﺮ‪ ،‬ﻓﺄﻗﺎﻡ ﻬﺑﺎ‪ ،‬ﻭﺍﺗﺼﻞ ﲟﻠﻮﻛﻬﺎ‪ ،‬ﻭﻣﺪﺡ‬
‫ﻭﺯﺭﺍﺀﻫﺎ‪ ،‬ﻭﺗﻘﺪﻡ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺃﻧﻔﺬ ﺇﱃ ﺍﻟﻴﻤﻦ ﰲ ﺭﺳﺎﻟﺔ‪ ،‬ﰒ ﻗﻠﺪ ﻗﻀﺎﺀﻫﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﻟﻘﺐ ﺑﻘﺎﺿﻲ ﻗﻀﺎﺓ ﺍﻟﻴﻤﻦ‪،‬‬
‫ﻭﺩﺍﻋﻲ ﺩﻋﺎﺓ ﺍﻟﺰﻣﻦ‪ .‬ﻭﳌﺎ ﺍﺳﺘﻘﺮﺕ ﻬﺑﺎ ﺩﺍﺭﻩ‪ ،‬ﲰﺖ ﻧﻔﺴﻪ ﺇﱃ ﺭﺗﺒﺔ ﺍﳋﻼﻓﺔ‪ ،‬ﻓﺴﻌﻰ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﺟﺎﺑﻪ ﻗﻮﻡ‪ ،‬ﻭﺳﻠﻢ‬
‫ﻋﻠﻴﻪ ﻬﺑﺎ‪ ،‬ﻭﺿﺮﺑﺖ ﻟﻪ ﺍﻟﺴﻜﺔ‪ ،‬ﻭﻛﺎﻥ ﻧﻘﺶ ﺍﻟﺴﻜﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻮﺍﺣﺪ‪ " :‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ‪ ،‬ﺍﷲ ﺍﻟﺼﻤﺪ " ﻭﻋﻠﻰ‬
‫ﻼ ﺇﱃ ﻗﻮﺹ‪ ،‬ﻓﺤﻜﻰ ﻣﻦ ﺣﻀﺮ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻷﳎﺪ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ‪ ،‬ﰒ ﻗﺒﺾ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻧﻔﺬ ﻣﻜﺒ ﹰ‬
‫ﻼ ﻳﻨﺎﺩﻱ ﺑﲔ ﻳﺪﻳﻪ‪ :‬ﻫﺬﺍ ﻋﺪﻭ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻭﻫﻮ ﻣﻐﻄﻰ ﺍﻟﻮﺟﻪ‪ ،‬ﺣﱴ‬
‫ﺩﺧﻮﻟﻪ ﺇﻟﻴﻬﺎ‪ :‬ﺃﻧﻪ ﺭﺃﻯ ﺭﺟ ﹰ‬
‫ﻭﺻﻞ ﺇﱃ ﺩﺍﺭ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﻭﺍﻷﻣﲑ ﻬﺑﺎ ﻳﻮﻣﺌﺬ ﻃﺮﺧﺎﻥ ﺳﻠﻴﻂ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺫﺣﻮﻝ ﻗﺪﳝﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﺣﺒﺴﻮﻩ ﰲ‬
 ‫ﺍﳌﻄﺒﺦ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﻮﻻﻩ ﻗﺪﳝﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﻥ ﺍﻟﺰﺑﲑ‪ ،‬ﻗﺪ ﺗﻮﱃ ﺍﳌﻄﺒﺦ‪ ،‬ﻭﰲ ﺑﺬﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺸﺮﻳﻒ ﺍﻷﺧﻔﺶ‪ ،‬ﻣﻦ‬
‫ﺃﺑﻴﺎﺕ ﳜﺎﻃﺐ ﺍﻟﺼﺎﱀ ﺑﻦ ﺭﺯﻳﻚ‪:‬‬
‫ﻳﻮﱃ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺃﺷﻜﺎﻩ ‪ ...‬ﻓﻴﺼﺒﺢ ﻫﺬﺍ ﳍﺬﺍ ﺃﺧﺎ‬
‫ﺃﻗﺎﻡ ﻋﻠﻰ ﺍﳌﻄﺒﺦ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ‪ ...‬ﻓﻮﱃ ﻋﻠﻰ ﺍﳌﻄﺒﺦ ﺍﳌﻄﺒﺨﺎ‬
‫ﻓﻘﺎﻝ ﺑﻌﺾ ﺍﳊﺎﺿﺮﻳﻦ ﻟﻄﺮﺧﺎﻥ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﲢﺴﻦ ﺇﱃ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﺈﻥ ﺃﺧﺎﻩ‪ - ،‬ﻳﻌﲏ ﺍﳌﻬﺬﺏ ﺣﺴﻦ ﺑﻦ ﺍﻟﺰﺑﲑ‪- ،‬‬
‫ﻗﺮﻳﺐ ﻣﻦ ﻗﻠﺐ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻻ ﺃﺳﺘﺒﻌﺪ ﺃﻥ ﻳﺴﺘﻌﻄﻔﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺘﻘﻊ ﰲ ﺧﺠﻞ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﻠﻢ ﳝﺾ ﻋﻠﻰ ﺫﻟﻚ ﻏﲑ ﻟﻴﻠﺔ ﺃﻭ ﻟﻴﻠﺘﲔ‪ ،‬ﺣﱴ ﻭﺭﺩ ﺳﺎﻉ ﻣﻦ ﺍﻟﺼﺎﱀ ﺑﻦ ﺭﺯﻳﻚ‪ ،‬ﺇﱃ ﻃﺮﺧﺎﻥ ﺑﻜﺘﺎﺏ ﻳﺄﻣﺮﻩ‬
‫ﻓﻴﻪ ﺑﺈﻃﻼﻗﻪ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﺣﻀﺮﻩ ﻃﺮﺧﺎﻥ ﻣﻦ ﺳﺠﻨﻪ ﻣﻜﺮﻣﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻲ‪ :‬ﻓﻠﻘﺪ ﺭﺃﻳﺘﻪ‪ ،‬ﻭﻫﻮ ﻳﺰﺍﲪﻪ ﰲ ﺭﺗﺒﺘﻪ ﻭﳎﻠﺴﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﺗﻘﺪﻣﻪ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺼﺮﻳﺔ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ‪ ،‬ﻣﺎ ﺣﺪﺛﲏ ﺑﻪ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﰊ‬
‫ﳏﻤﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻹﺩﺭﻳﺴﻲ‪ ،‬ﺍﳊﺴﲏ ﺍﻟﺼﻌﻴﺪﻱ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺯﻫﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺣﺪﺛﻨﺎ‪ :‬ﺃﻥ ﺃﲪﺪ ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﺩﺧﻞ ﺇﱃ‬
‫ﻣﺼﺮ ﺑﻌﺪ ﻣﻘﺘﻞ ﺍﻟﻈﺎﻓﺮ‪ ،‬ﻭﺟﻠﻮﺱ ﺍﻟﻔﺎﺋﺰ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻃﻤﺎﺭ ﺭﺛﺔ‪ ،‬ﻭﻃﻴﻠﺴﺎﻥ ﺻﻮﻑ‪ ،‬ﻓﺤﻀﺮ ﺍﳌﺄﰎ‪ ،‬ﻭﻗﺪ ﺣﻀﺮ ﺷﻌﺮﺍﺀ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺄﻧﺸﺪﻭﺍ ﻣﺮﺍﺛﻴﻬﻢ ﻋﻠﻰ ﻣﺮﺍﺗﺒﻬﻢ‪ ،‬ﻓﻘﺎﻡ ﰲ ﺁﺧﺮﻫﻢ‪ ،‬ﻭﺃﻧﺸﺪ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
‫ﻣﺎ ﻟﻠﺮﻳﺎﺽ ﲤﻴﻞ ﺳﻜﺮﺍ ‪ ...‬ﻫﻞ ﺳﻘﻴﺖ ﺑﺎﳌﺰﻥ ﲬﺮﺍ‬
‫ﺇﱃ ﺃﻥ ﻭﺻﻞ ﺇﱃ ﻗﻮﻟﻪ‪:‬‬
‫ﺃﻓﻜﺮ ﺑﻼﺀ ﺑﺎﻟﻌﺮﺍ ‪ ...‬ﻕ‪ ،‬ﻭﻛﺮﺑﻼﺀ ﲟﺼﺮ ﺃﺧﺮﻯ؟‬
‫ﻓﺬﺭﻓﺖ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻋﺞ ﺍﻟﻘﺼﺮ ﺑﺎﻟﺒﻜﺎﺀ ﻭﺍﻟﻌﻮﻳﻞ‪ ،‬ﻭﺍﻧﺜﺎﻟﺖ ﻋﻠﻴﻪ ﺍﻟﻌﻄﺎﻳﺎ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﻣﻨﺰﻟﻪ ﲟﺎﻝ‬
‫ﻭﺍﻓﺮ‪ ،‬ﺣﺼﻞ ﻟﻪ ﻣﻦ ﺍﻷﻣﺮﺍﺀ ﻭﺍﳋﺪﻡ‪ ،‬ﻭﺣﻈﺎﻳﺎ ﺍﻟﻘﺼﺮ‪ ،‬ﻭﲪﻞ ﺇﻟﻴﻪ ﻣﻦ ﻗﺒﻞ ﺍﻟﻮﺯﻳﺮ ﲨﻠﺔ ﻣﻦ ﺍﳌﺎﻝ‪ ،‬ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﻟﻮﻻ‬
‫ﺃﻧﻪ ﺍﻟﻌﺰﺍﺀ ﻭﺍﳌﺄﰎ‪ ،‬ﳉﺎﺀﺗﻚ ﺍﳋﻠﻊ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺟﻼﻟﺘﻪ ﻭﻓﻀﻠﻪ‪ ،‬ﻭﻣﻨﺰﻟﺘﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﺴﺐ‪ ،‬ﻗﺒﻴﺢ ﺍﳌﻨﻈﺮ‪ ،‬ﺃﺳﻮﺩ ﺍﳉﻠﺪﺓ‪ ،‬ﺟﻬﻢ ﺍﻟﻮﺟﻪ‪ ،‬ﲰﺞ‬
‫ﺍﳋﻠﻘﺔ‪ ،‬ﺫﺍ ﺷﻔﺔ ﻏﻠﻴﻈﺔ‪ ،‬ﻭﺃﻧﻒ ﻣﺒﺴﻮﻁ‪ ،‬ﻛﺨﻠﻘﺔ ﺍﻟﺰﻧﻮﺝ‪ ،‬ﻗﺼﲑﹰﺍ‪.‬‬

‫ﺣﺪﺛﲏ ﺍﻟﺸﺮﻳﻒ ﺍﳌﺬﻛﻮﺭ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻧﺎ ﻭﺍﻟﺮﺷﻴﺪ ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻭﺍﻟﻔﻘﻴﻪ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﳒﺘﻤﻊ‬
‫ﺑﺎﻟﻘﺎﻫﺮﺓ ﰲ ﻣﻨﺰﻝ ﻭﺍﺣﺪ‪ ،‬ﻓﻐﺎﺏ ﻋﻨﺎ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﻃﺎﻝ ﺍﻧﺘﻈﺎﺭﻧﺎ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﻋﻨﻔﻮﺍﻥ ﺷﺒﺎﺑﻪ‪ ،‬ﻭﺇﺑﺎﻥ ﺻﺒﺎﻩ‪،‬‬
‫ﻭﻫﺒﻮﺏ ﺻﺒﺎﻩ‪ ،‬ﻓﺠﺎﺀﻧﺎ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﻣﻌﻈﻢ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﻘﻠﻨﺎ ﻟﻪ‪ :‬ﻣﺎ ﺃﺑﻄﺄ ﺑﻚ ﻋﻨﺎ؟ ﻓﺘﺒﺴﻢ ﻭﻗﺎﻝ‪ :‬ﻻ ﺗﺴﺄﻟﻮﺍ ﻋﻤﺎ‬
‫ﺟﺮﻯ ﻋﻠﻲّ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﻻﺑﺪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺘﻤﻨﻊ‪ ،‬ﻭﺃﳊﺤﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺮﺭﺕ ﺍﻟﻴﻮﻡ ﺑﺎﳌﻮﺿﻊ ﺍﻟﻔﻼﱐ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺍﻣﺮﺃﺓ ﺷﺎﺑﺔ‪ ،‬ﺻﺒﻴﺤﺔ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺿﻴﺌﺔ ﺍﳌﻨﻈﺮ‪ ،‬ﺣﺴﺎﻧﺔ ﺍﳋﻠﻖ‪ ،‬ﻇﺮﻳﻔﺔ ﺍﻟﺸﻤﺎﺋﻞ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﺗﲏ‪ ،‬ﻧﻈﺮﺕ ﺇﱄ ﻧﻈﺮ ﻣﻄﻤﻊ‬
‫ﱄ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻓﺘﻮﳘﺖ ﺃﻧﲏ ﻭﻗﻌﺖ ﻣﻨﻬﺎ ﲟﻮﻗﻊ‪ ،‬ﻭﻧﺴﻴﺖ ﻧﻔﺴﻲ‪ ،‬ﻭﺃﺷﺎﺭﺕ ﺇﱄ ﺑﻄﺮﻓﻬﺎ‪ ،‬ﻓﺘﺒﻌﺘﻬﺎ ﻭﻫﻲ ﺗﺪﺧﻞ ﰲ‬
‫ﺳﻜﺔ ﻭﲣﺮﺝ ﻣﻦ ﺃﺧﺮﻯ‪ ،‬ﺣﱴ ﺩﺧﻠﺖ ﺩﺍﺭﺍﹰ‪ ،‬ﻭﺃﺷﺎﺭﺕ ﺇﱄ‪ ،‬ﻓﺪﺧﻠﺖ‪ ،‬ﻭﺭﻓﻌﺖ ﺍﻟﻨﻘﺎﺏ ﻋﻦ ﻭﺟﻪ ﻛﺎﻟﻘﻤﺮ ﰲ ﻟﻴﻠﺔ‬
‫ﲤﺎﻣﻪ‪ ،‬ﰒ ﺻﻔﻘﺖ ﺑﻴﺪﻳﻬﺎ ﻣﻨﺎﺩﻳﺔ‪ :‬ﻳﺎ ﺳﺖ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﻨﺰﻟﺖ ﺇﻟﻴﻬﺎ ﻃﻔﻠﺔ‪ ،‬ﻛﺄﻬﻧﺎ ﻓﻠﻘﺔ ﻗﻤﺮ‪ ،‬ﻭﻗﺎﻟﺖ ﳍﺎ‪ :‬ﺇﻥ ﺭﺟﻌﺖ‬
‫ﺗﺒﻮﻟﲔ ﰲ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﺗﺮﻛﺖ ﺳﻴﺪﻧﺎ ﺍﻟﻘﺎﺿﻲ ﻳﺄﻛﻠﻚ‪ ،‬ﰒ ﺍﻟﺘﻔﺘﺖ ﻭﻗﺎﻟﺖ‪ - :‬ﻻ ﺃﻋﺪﻣﲏ ﺍﷲ ﺇﺣﺴﺎﻧﻪ‪ ،‬ﺑﻔﻀﻞ ﺳﻴﺪﻧﺎ‬
 ‫ﺍﻟﻘﺎﺿﻲ ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ‪ ، -‬ﻓﺨﺮﺟﺖ ﻭﺃﻧﺎ ﺧﺰﻳﺎﻥ ﺧﺠﻼﹰ‪ ،‬ﻻ ﺃﻫﺘﺪﻱ ﺇﱃ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﺣﺪﺛﲏ ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻊ ﻟﻴﻠﺔ ﻋﻨﺪ ﺍﻟﺼﺎﱀ ﺑﻦ ﺭﺯﻳﻚ‪ ،‬ﻫﻮ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻔﻀﻼﺀ‪ ،‬ﻓﺄﻟﻘﻰ ﻋﻠﻴﻬﻢ ﻣﺴﺄﻟﺔ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻠﻢ‬
‫ﳚﺐ ﻋﻨﻬﺎ ﺑﺎﻟﺼﻮﺍﺏ ﺳﻮﺍﻩ‪ ،‬ﻓﺄﻋﺠﺐ ﺑﻪ ﺍﻟﺼﺎﱀ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺷﻴﺪ‪ :‬ﻣﺎ ﺳﺌﻠﺖ ﻗﺪ ﻋﻦ ﻣﺴﺄﻟﺔ ﺇﻻ ﻭﺟﺪﺗﲏ ﺃﺗﻮﻗﺪ‬
‫ﻓﻬﻤﹰﺎ‪ .‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻗﺎﺩﻭﺱ‪ ،‬ﻭﻛﺎﻥ ﺣﺎﺿﺮﹰﺍ‪:‬‬
‫ﺇﻥ ﻗﻠﺖ‪ :‬ﻣﻦ ﻧﺎﺭ ﺧﻠﻖ ‪ ...‬ﺕ‪ ،‬ﻭﻓﻘﺖ ﻛﻞ ﺍﻟﻨﺎﺱ ﻓﻬﻤﹰﺎ‬
‫ﻗﻠﻨﺎ‪ :‬ﺻﺪﻗﺖ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ‪ ...‬ﺃﻃﻔﺎﻙ ﺣﱴ ﺻﺮﺕ ﻓﺤﻤﺎ؟‬
‫ﻭﺃﻣﺎ ﺳﺒﺐ ﻣﻘﺘﻠﻪ‪ :‬ﻓﻠﻤﻴﻠﻪ ﺇﱃ ﺃﺳﺪ ﺍﻟﺪﻳﻦ ﺷﲑﻛﻮﻩ ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﺇﱃ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﻣﻜﺎﺗﺒﺘﻪ ﻟﻪ‪ ،‬ﻭﺍﺗﺼﻞ ﺫﻟﻚ ﺑﺸﺎﻭﺭ‬
‫ﻭﺯﻳﺮ ﺍﻟﻌﺎﺿﺪ‪ ،‬ﻓﻄﻠﺒﻪ‪ ،‬ﻓﺎﺧﺘﻔﻰ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﻭﺍﺗﻔﻖ ﺍﻟﺘﺠﺎﺀ ﺍﳌﻠﻚ ﺻﻼﺡ ﺍﻟﺪﻳﻦ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﺃﻳﻮﺏ ﺇﱃ‬
‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﻭﳏﺎﺻﺮﺗﻪ ﻬﺑﺎ‪ ،‬ﻓﺨﺮﺝ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺭﺍﻛﺒﹰﺎ ﻣﺘﻘﻠﺪﹰﺍ ﺳﻴﻔﺎﹰ‪ ،‬ﻭﻗﺎﺗﻞ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻣﻌﻪ ﻣﺪﺓ ﻣﻘﺎﻣﻪ‬
‫ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺇﱃ ﺃﻥ ﺧﺮﺝ ﻣﻨﻬﺎ ﻓﺘﺰﺍﻳﺪ ﻭﺟﺪ ﺷﺎﻭﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺷﺘﺪ ﻃﻠﺒﻪ ﻟﻪ‪ ،‬ﻭﺍﺗﻔﻖ ﺃﻥ ﻇﻔﺮ ﺑﻪ‪ ،‬ﻋﻠﻰ ﺻﻔﺔ ﱂ‬
‫ﺗﺘﺤﻘﻖ ﻟﻨﺎ‪ ،‬ﻓﺄﻣﺮ ﺑﺈﺷﻬﺎﺭﻩ ﻋﻠﻰ ﲨﻞ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﻃﺮﻃﻮﺭ‪ ،‬ﻭﻭﺭﺍﺀﻩ ﺟﻠﻮﺍﺯ ﻳﻨﺎﻝ ﻣﻨﻪ‪.‬‬
‫ﻭﺃﺧﱪﱐ ﺍﻟﺸﺮﻳﻒ ﺍﻹﺩﺭﻳﺴﻲ‪ ،‬ﻋﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ‪ ،‬ﺃﻧﻪ ﺭﺁﻩ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ﺍﻟﺸﻨﻴﻌﺔ‪ ،‬ﻭﻫﻮ ﻳﻨﺸﺪ‪:‬‬
‫ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻙ ﻳﺎ ﺯﻣﺎﻥ ﺑﻘﻴﺔ ‪ ...‬ﳑﺎ ﻬﺗﲔ ﺑﻪ ﺍﻟﻜﺮﺍﻡ ﻓﻬﺎﻬﺗﺎ‬
‫ﰒ ﺟﻌﻞ ﻳﻬﻤﻬﻢ ﺷﻔﺘﻴﻪ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻣﺮ ﺑﻪ‪ ،‬ﺑﻌﺪ ﺇﺷﻬﺎﺭﻩ ﲟﺼﺮ ﻭﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺃﻥ ﻳﺼﻠﺐ ﺷﻨﻘﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﻭﺻﻞ ﺑﻪ ﺇﱃ‬
‫ﺍﻟﺸﻨﺎﻗﺔ‪ ،‬ﺟﻌﻞ ﻳﻘﻮﻝ ﻟﻠﻤﺘﻮﱄ ﺫﻟﻚ ﻣﻨﻪ‪ :‬ﻋﺠﻞ ﻋﺠﻞ‪ ،‬ﻓﻼ ﺭﻏﺒﺔ ﻟﻠﻜﺮﱘ ﰲ ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﰒ ﺻﻠﺐ‪.‬‬
‫ﺣﺪﺛﲏ ﺍﻟﺸﺮﻳﻒ ﺍﳌﺬﻛﻮﺭ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﻟﺜﻘﺔ ﺣﺠﺎﺝ ﺍﺑﻦ ﺍﳌﺴﺒﺢ ﺍﻷﺳﻮﺍﱐ‪ :‬ﺃﻥ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺩﻓﻦ ﰲ ﻣﻮﺿﻊ ﺻﻠﻪ‪،‬‬
‫ﻓﻤﺎ ﻣﻀﺖ ﺍﻷﻳﺎﻡ ﻭﺍﻟﻠﻴﺎﱄ‪ ،‬ﺣﱴ ﻗﺘﻞ ﺷﺎﻭﺭ‪ ،‬ﻭﺳﺤﺐ ﻓﺎﺗﻔﻖ ﺃﻥ ﺣﻔﺮ ﻟﻪ ﻟﻴﺪﻓﻦ‪ ،‬ﻓﻮﺟﺪ ﺍﻟﺮﺷﻴﺪ ﺑﻦ ﺍﻟﺰﺑﲑ ﰲ‬
‫ﺍﳊﻔﺮﺓ ﻣﺪﻓﻮﻧﺎﹰ‪ ،‬ﻓﺪﻓﻨﺎ ﻣﻌﹰﺎ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪ ،‬ﰒ ﻧﻘﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺗﺮﺑﺔ ﻟﻪ ﺑﻘﺮﺍﻓﺔ ﻣﺼﺮ‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻗﻮﻟﻪ ﳚﻴﺐ ﺃﺧﺎﻩ ﺍﳌﻬﺬﺏ ﻋﻦ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
‫ﻳﺎ ﺭﺑﻊ‪ ،‬ﺃﻳﻦ ﺗﺮﻯ ﺍﻷﺣﺒﺔ ﳝﻤﻮﺍ ‪ ...‬ﺭﺣﻠﻮﺍ‪ ،‬ﻓﻼ ﺧﻠﺖ ﺍﳌﻨﺎﺯﻝ ﻣﻨﻬﻢ‬
‫ﻭﻳﺮﻭﻯ‪ :‬ﻭﻧﺄﻭﺍ ﻓﻼ ﺳﻠﺖ ﺍﳉﻮﺍﻧﺢ ﻋﻨﻬﻢ‬
‫ﻭﺳﺮﻭﺍ‪ ،‬ﻭﻗﺪ ﻛﺘﻤﻮﺍ ﺍﻟﻐﺪﺍﺓ ﻣﺴﲑﻫﻢ ‪ ...‬ﻭﺿﻴﺎﺀ ﻧﻮﺭ ﺍﻟﺸﻤﺲ ﻣﺎ ﻻ ﻳﻜﺘﻢ‬
‫ﻭﺗﺒﺪﻟﻮﺍ ﺃﺭﺽ ﺍﻟﻌﻘﻴﻖ ﻋﻦ ﺍﳊﻤﻰ ‪ ...‬ﺭﻭﺕ ﺟﻔﻮﱐ ﺃﻱ ﺃﺭﺽ ﳝﻤﻮﺍ‬
‫ﻧﺰﻟﻮﺍ ﺍﻟﻌﺬﻳﺐ‪ ،‬ﻭﺇﳕﺎ ﰲ ﻣﻬﺠﱵ ‪ ...‬ﻧﺰﻟﻮﺍ‪ ،‬ﻭﰲ ﻗﻠﺐ ﺍﳌﺘﻴﻢ ﺧﻴﻤﻮﺍ‬
‫ﻣﺎ ﺿﺮﻫﻢ‪ ،‬ﻟﻮ ﻭﺩﻋﻮﺍ ﻣﻦ ﺃﻭﺩﻋﻮﺍ ‪ ...‬ﻧﺎﺭ ﺍﻟﻐﺮﺍﻡ‪ ،‬ﻭﺳﻠﻤﻮﺍ ﻣﻦ ﺃﺳﻠﻤﻮﺍ‬
‫ﻫﻢ ﰲ ﺍﳊﺸﺎ ﺇﻥ ﺃﻋﺮﻗﻮﺍ ﺃﻭ ﺃﺷﺄﻣﻮﺍ ‪ ...‬ﺃﻭ ﺃﳝﻨﻮﺍ‪ ،‬ﺃﻭ ﺃﳒﺪﻭﺍ‪ ،‬ﺃﻭ ﺃﻬﺗﻤﻮﺍ‪،‬‬
‫ﻭﻫﻢ ﳎﺎﻝ ﺍﻟﻔﻜﺮ ﻣﻦ ﻗﻠﱯ ﻭﺇﻥ ‪ ...‬ﺑﻌﺪ ﺍﳌﺰﺍﺭ ﻓﺼﻔﻮ ﻋﻴﺸﻲ ﻣﻌﻬﻢ‬
‫ﺃﺣﺒﺎﺑﻨﺎ‪ ،‬ﻣﺎ ﻛﺎﻥ ﺃﻋﻈﻢ ﻫﺠﺮﻛﻢ ‪ ...‬ﻋﻨﺪﻱ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺘﻔﺮﻕ ﺃﻋﻈﻢ‬
‫ﻏﺒﺘﻢ‪ ،‬ﻓﻼ ﻭﺍﷲ ﻣﺎ ﻃﺮﻕ ﺍﻟﻜﺮﻯ ‪ ...‬ﺟﻔﲏ‪ ،‬ﻭﻟﻜﻦ ﺳﺢ ﺑﻌﺪﻛﻢ ﺍﻟﺪﻡ‬
‫ﻭﺯﻋﻤﺘﻢ ﺃﱐ ﺻﺒﻮﺭ ﺑﻌﺪﻛﻢ ‪ ...‬ﻫﻴﻬﺎﺕ‪ ،‬ﻻ ﻟﻘﻴﺘﻢ ﻣﺎ ﻗﻠﺘﻢ‬
 ‫ﻭﺇﺫﺍ ﺳﺌﻠﺖ ﲟﻦ ﺃﻫﻴﻢ ﺻﺒﺎﺑﺔ ‪ ...‬ﻗﻠﺖ‪ :‬ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﻫﻢ ﻫﻢ‬
‫ﺍﻟﻨﺎﺯﻟﲔ ﲟﻬﺠﱵ ﻭﲟﻘﻠﱵ ‪ ...‬ﻭﺳﻂ ﺍﻟﺴﻮﻳﺪﺍ‪ ،‬ﻭﺍﻟﺴﻮﺍﺩ ﺍﻷﻛﺮﻡ‬

‫ﻻ ﺫﻧﺐ ﱄ ﰲ ﺍﻟﺒﻌﺪ ﺃﻋﺮﻓﻪ ﺳﻮﻯ ‪ ...‬ﺃﱐ ﺣﻔﻈﺖ ﺍﻟﻌﻬﺪ‪ ،‬ﳌﺎ ﺧﻨﺘﻢ‬

‫ﻓﺄﻗﻤﺖ‪ ،‬ﺣﲔ ﻇﻌﻨﺘﻢ‪ ،‬ﻭﻋﺪﻟﺖ‪ ،‬ﱂ ‪ ...‬ﻣﺎ ﺟﺮﰎ‪ ،‬ﻭﺳﻬﺪﺕ‪ ،‬ﳌﺎ ﳕﺘﻢ‬
‫ﻳﺎ ﳏﺮﻗﹰﺎ ﻗﻠﱯ ﺑﻨﺎﺭ ﺻﺪﻭﺭﻫﻢ ‪ ...‬ﺭﻓﻘﺎﹰ‪ ،‬ﻓﻔﻴﻪ ﻧﺎﺭ ﺷﻮﻕ ﺗﻀﺮﻡ‬
‫ﺃﺳﻌﺮﰎ ﻓﻴﻪ ﳍﻴﺐ ﺻﺒﺎﺑﺔ ‪ ...‬ﻻ ﺗﻨﻄﻔﻲ ﺇﻻ ﺑﻘﺮﺏ ﻣﻨﻜﻢ‬
‫ﻳﺎ ﺳﺎﻛﲏ ﺃﺭﺽ ﺍﻟﻌﺬﻳﺐ ﺳﻘﻴﺘﻢ ‪ ...‬ﺩﻣﻌﻲ‪ ،‬ﺇﺫﺍ ﺿﻦ ﺍﻟﻐﻤﺎﻡ ﺍﳌﺮﺯﻡ‬
‫ﺑﻌﺪﺕ ﻣﻨﺎﺯﻟﻜﻢ ﻭﺷﻂ ﻣﺰﺍﺭﻛﻢ ‪ ...‬ﻭﻋﻬﻮﺩﻛﻢ ﳏﻔ ﻮﻇﺔ‪ ،‬ﻣﺬ ﻏﺒﺘﻢ‬
‫ﻻ ﻟﻮﻡ ﻟﻸﺣﺒﺎﺏ ﻓﻴﻤﺎ ﻗﺪ ﺟﻨﻮﺍ ‪ ...‬ﺣﻜﻤﺘﻬﻢ ﰲ ﻣﻬﺠﱵ ﻓﺘﺤﻜﻤﻮﺍ‬
‫ﺃﺣﺒﺎﺏ ﻗﻠﱯ ﺃﻋﻤﺮﻭﻩ ﺑﺬﻛﺮﻛﻢ ‪ ...‬ﻓﻠﻄﺎﳌﺎ ﺣﻔﻆ ﺍﻟﻮﺩﺍﺩ ﺍﳌﺴﻠﻢ‬
‫ﻭﺍﺳﺘﺨﱪﻭﺍ ﺭﻳﺢ ﺍﻟﺼﺒﺎ ﲣﱪﻛﻢ ‪ ...‬ﻋﻦ ﺑﻌﺾ ﻣﺎ ﻳﻠﻘﻰ ﺍﻟﻔﺆﺍﺩ ﺍﳌﻐﺮﻡ‬
‫ﻛﻢ ﺗﻈﻠﻤﻮﻧﺎ ﻗﺎﺩﺭﻳﻦ‪ ،‬ﻭﻣﺎ ﻟﻨﺎ ‪ ...‬ﺟﺮﻡ ﻭﻻ ﺳﺒﺐ ﳌﻦ ﻧﺘﻈﻠﻢ؟‬
‫ﻭﺭﺣﻠﺘﻢ‪ ،‬ﻭﺑﻌﺪﰎ‪ ،‬ﻭﻇﻠﻤﺘﻢ ‪ ...‬ﻭﻧﺄﻳﺘﻢ‪ ،‬ﻭﻗﻄﻌﺘﻢ‪ ،‬ﻭﻫﺠﺮﰎ‬
‫ﻫﻴﻬﺎﺕ ﻻ ﺃﺳﻠﻮﻛﻢ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﻫﻞ ‪ ...‬ﻳﺴﻠﻮ ﻋﻦ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﺍﶈﺮﻡ؟‬
‫ﻭﺃﻧﺎ ﺍﻟﺬﻱ ﻭﺍﺻﻠﺖ‪ ،‬ﺣﲔ ﻗﻄﻌﺘﻢ ‪ ...‬ﻭﺣﻔﻈﺖ ﺃﺳﺒﺎﺏ ﺍﳍﻮﻯ‪ ،‬ﺇﺫ ﺧﻨﺘﻢ‬
‫ﺟﺎﺭ ﺍﻟﺰﻣﺎﻥ ﻋﻠﻲ‪ ،‬ﳌﺎ ﺟﺮﰎ ‪ ...‬ﻇﻠﻤﺎﹰ‪ ،‬ﻭﻣﺎﻝ ﺍﻟﺪﻫﺮ‪ ،‬ﳌﺎ ﻣﻠﺘﻢ‬
‫ﻭﻏﺪﻭﺕ ﺑﻌﺪ ﻓﺮﺍﻗﻜﻢ‪ ،‬ﻭﻛﺄﻧﲏ ﻫﺪﻑ ﳝﺮ ﲜﺎﻧﺒﻴﻪ ﺍﻷﺳﻬﻢ‬
‫ﻭﻧﺰﻟﺖ ﻣﻘﻬﻮﺭ ﺍﻟﻔﺆﺍﺩ ﺑﺒﻠﺪﺓ ‪ ...‬ﻗﻞ ﺍﻟﺼﺪﻳﻖ ﻬﺑﺎ ﻭﻗﻞ ﺍﻟﺪﺭﻫﻢ‬
‫ﰲ ﻣﻌﺸﺮ ﺧﻠﻘﻮﺍ ﺷﺨﻮﺹ ﻬﺑﺎﺋﻢ ‪ ...‬ﻳﺼﺪﻯ ﻬﺑﺎ ﻓﻜﺮ ﺍﻟﻠﺒﻴﺐ ﻭﻳﺒﻬﻢ‬
‫ﺇﻥ ﻛﻮﺭﻣﻮﺍ ﱂ ﻳﻜﺮﻣﻮﺍ‪ ،‬ﺃﻭ ﻋﻠﻤﻮﺍ ‪ ...‬ﱂ ﻳﻌﻠﻤﻮﺍ‪ ،‬ﺃﻭ ﺧﻮﻃﺒﻮﺍ ﱂ ﻳﻔﻬﻤﻮﺍ‬
‫ﻻ ﺗﻨﻔﻖ ﺍﻵﺩﺍﺏ ﻋﻨﺪﻫﻢ ﻭﻻ ﺍﻝ ‪ ...‬ﺇﺣﺴﺎﻥ ﻳﻌﺮﻑ ﰲ ﻛﺜﲑ ﻣﻨﻬﻢ‬
‫ﺻﻢ ﻋﻦ ﺍﳌﻌﺮﻭﻑ ﺣﱴ ﻳﺴﻤﻌﻮﺍ ‪ ...‬ﻫﺠﺮ ﺍﻟﻜﻼﻡ ﻓﻴﻘﺪﻣﻮﺍ ﻭﻳﻘﺪﻣﻮﺍ‬
‫ﻓﺎﷲ ﻳﻐﲏ ﻋﻨﻬﻢ‪ ،‬ﻭﻳﺰﻳﺪ ﰲ ‪ ...‬ﺯﻫﺪﻱ ﳍﻢ‪ ،‬ﻭﻳﻔﻚ ﺃﺳﺮﻱ ﻣﻨﻬﻢ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﺍﳋﻮﺍﺭﺯﻣﻲ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‬

‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺃﺭﺳﻼﻥ‪ :‬ﻛﺎﻥ ﻣﻦ ﻓﻀﻼﺀ ﺧﻮﺍﺭﺯﻡ‪ ،‬ﻭﺑﻠﻐﺎﺋﻬﻢ‪ ،‬ﻭﻛﺘﺎﻬﺑﻢ‪ ،‬ﻭﻟﻪ ﺃﺷﻌﺎﺭ ﻣﻮﻧﻘﺔ ﻟﻄﻴﻔﺔ‪ ،‬ﻭﺭﺳﺎﺋﻞ ﻟﺒﻘﺔ‬
‫ﺧﻔﻴﻔﺔ‪ ،‬ﲨﻊ ﺭﺳﺎﺋﻠﻪ ﺃﺑﻮ ﺣﻔﺺ‪ ،‬ﻋﻤﺮ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺍﳌﻈﻔﺮ ﺍﻷﺩﻳﱯ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻋﻠﻰ ﲬﺴﺔ ﻋﺸﺮ ﺑﺎﺑﺎﹰ‪ ،‬ﻭﺫﻛﺮ ﰲ‬
‫ﺃﻭﻝ ﲨﻌﻪ‪ :‬ﻭﺑﻌﺪ‪ ،‬ﻓﺈﱐ ﺭﻏﺒﺖ ﰲ ﻣﻄﺎﻟﻌﺔ ﺭﺳﺎﺋﻞ‪ ،‬ﺗﻜﻮﻥ ﺇﱃ ﺍﻟﺘﺨﺮﻳﺞ ﰲ ﺍﻟﱪﺍﻋﺔ ﻭﺳﺎﺋﻞ‪ ،‬ﰒ ﺗﻘﻠﺒﺖ ﻭﺗﻄﻠﺒﺖ‪،‬‬
‫ﻓﻠﻢ ﺃﺭ ﺃﻋﺬﺏ ﰲ ﺍﻟﺴﻤﻊ‪ ،‬ﻭﺃﻋﻠﻖ ﺑﺎﻟﻄﺒﻊ‪ ،‬ﻭﺃﺟﺮﻯ ﰲ ﻣﻴﺪﺍﻥ ﺃﻫﻞ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻣﻦ ﻏﺮﺭ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻟﺼﻔﺎﺭﻱ‪ ،‬ﰒ‬
‫ﺫﻛﺮﺕ ﻣﺎ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﻭﺍﻟﺪﻱ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻣﻦ ﺍﶈﺒﺔ ﺍﳌﺸﺘﺒﻜﺔ ﺍﺳﺸﺘﺒﺎﻙ ﺍﻟﺮﺣﻢ‪ ،‬ﺍﳉﺎﺭﻳﺔ ﰲ ﻋﺮﻭﻗﻬﺎ ﳎﺮﻯ‬
 ‫ﺍﻟﺪﻡ‪ ،‬ﻭﺍﻷﺧﻮﺓ ﺍﻟﺼﺎﻓﻴﺔ ﻣﻦ ﺍﻟﻜﺪﺭ‪ ،‬ﺍﻟﺒﺎﻗﻴﺔ ﻋﻠﻰ ﺍﻟﻐﲑ‪ ،‬ﻓﺎﻗﺘﺮﺣﺖ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﻘﻲ ﺇﱄ ﻣﺎ ﺣﺼﻞ ﻟﺪﻳﻪ‪ ،‬ﻣﻦ ﺭﻗﺎﻋﻪ‬
‫ﺍﻟﺼﺎﺩﺭﺓ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﺟﺎﺑﲏ ﺇﱃ ﻣﻠﺘﻤﺴﻲ‪ ،‬ﻓﺪﻭﻧﺖ ﻣﺎ ﺃﻟﻘﺎﻩ ﺇﱄ ﻣﻦ ﺇﻧﺸﺎﺋﻪ‪ ،‬ﻭﺃﳊﻘﺖ ﺑﻪ ﻣﺎ ﻭﺟﺪﺗﻪ ﻋﻨﺪ ﻏﲑﻩ ﻣﻦ‬
‫ﺃﻭﺩﺍﺋﻪ‪ ،‬ﻭﻫﺬﺍ ﺃﳕﻮﺫﺝ ﻣﻦ ﻛﻼﻣﻪ‪ :‬ﻛﺘﺐ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ‪ ،‬ﺳﻬﻞ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﻬﻠﻲ‪ ،‬ﺇﱃ ﻋﻤﻴﺪ ﺍﳌﻠﻚ ﺃﰊ ﻧﺼﺮ‬
‫ﺍﻟﻜﻨﺪﺭﻱ‪ ،‬ﺣﲔ ﺃﻬﻧﺾ ﻭﻟﺪﻩ ﺇﱃ ﺣﻀﺮﺗﻪ‪:‬‬

‫ﻛﺘﺎﰊ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ‪ -‬ﻭﺃﻧﺎ ﻣﻌﺘﺮﻑ ﺑﺮﻕ ﻭﻻﺋﻪ‪ ،‬ﻣﺘﺼﺮﻑ ﰲ ﺷﻜﺮ ﺳﻮﺍﺑﻖ ﺁﻻﺋﻪ‪ ،‬ﺣﺎﻣﺪ ﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻰ ﺗﻈﺎﻫﺮ ﺃﺳﺒﺎﺏ ﻋﺰﻩ ﻭﻋﻼﺋﻪ‪ ،‬ﻭﱂ ﺃﺯﻝ ﻣﻨﺬ ﺣﺮﻣﺖ ﺍﻟﺘﺸﺮﻑ ﲞﺪﻣﺘﻪ‪ ،‬ﺃﻧﻄﻮﻱ ﻋﻠﻰ ﻣﺒﺎﻳﻌﺘﻪ‪ ،‬ﻭﺃﺗﻠﻈﻰ‬
‫ﺷﻮﻗﹰﺎ ﺃﱃ ﺍﻟﺘﺴﻌﺪ ﲞﺪﻣﺔ ﺣﻀﺮﺗﻪ‪ ،‬ﺍﻟﱵ ﻫﻲ ﳎﻤﻊ ﺍﻟﻮﻓﻮﺩ‪ ،‬ﻭﻣﻄﻠﻊ ﺍﳉﻮﺩ‪ ،‬ﻭﻋﺼﺮﻩ ﺍﶈﻤﻮﺩ‪ ،‬ﻭﺃﲤﲎ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺣﺎ ﹰﻻ ﺗﺪﻧﻴﲏ ﻣﻦ ﺟﻨﺎﺑﻪ ﺍﻟﺮﺣﺐ‪ ،‬ﻭﻣﺸﺮﻋﻪ ﺍﻟﻌﺬﺏ‪ ،‬ﻭﻣﱴ ﺗﺬﻛﺮﺕ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‪ ،‬ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺴﻌﻔﲏ ﺑﺎﻟﺘﻤﻜﻦ ﻣﻦ‬
‫ﺧﺪﻣﺘﻪ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻣﺎﺩﺓ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﻏﺎﻳﺔ ﺍﻵﻣﺎﻝ‪ ،‬ﺍﻧﺜﻨﻴﺖ ﲝﺴﺮﺓ ﻣﺮﺓ‪ ،‬ﻭﺍﻧﻄﻮﻳﺖ ﻋﻠﻰ ﻏﺼﺔ ﻣﺴﺘﻤﺮﺓ‪ ،‬ﻭﻛﻢ‬
‫ﻛﺎﺗﺒﺖ ﺷﺮﻳﻒ ﺣﻀﺮﺗﻪ‪ ،‬ﻻﺯﺍﻟﺖ ﳏﺴﻮﺩﺓ ﻣﺄﻧﻮﺳﺔ‪ ،‬ﻓﻠﻢ ﺃﺅﻫﻞ ﳉﻮﺍﺏ‪ ،‬ﻭﱂ ﺃﺷﺮﻑ ﲞﻄﺎﺏ‪ ،‬ﻓﺄﻣﺴﻜﺖ ﻋﻦ‬
‫ﺍﻟﻌﺎﺩﺓ ﰲ ﺍﳌﻌﺎﻭﺩﺓ‪ ،‬ﺟﺮﻳﹰﺎ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻷﺻﺎﻏﺮ‪ ،‬ﰲ ﻣﺮﺍﻋﺎﺓ ﺣﺸﻤﺔ ﺍﻷﻛﺎﺑﺮ‪ ،‬ﻭﻟﻮ ﺟﺮﻳﺖ ﰲ ﻣﻜﺎﺗﺒﺔ ﺣﻀﺮﺗﻪ ﻋﻠﻰ‬
‫ﺣﻜﻢ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﺍﳋﺎﻟﺼﺔ ﰲ ﺍﻟﻮﺩﺍﺩ‪ ،‬ﻷﻛﺜﺮﺕ‪ ،‬ﺣﱴ ﺃﺿﺠﺮﺕ‪ ،‬ﻭﻫﻮ ﲝﻤﺪ ﺍﷲ ﺃﺣﺴﻦ ﺃﺧﻼﻗﺎﹰ‪ ،‬ﻭﺃﻭﻓﺮ ﰲ‬
‫ﺍﻟﻜﺮﻡ ﻭﺍﺠﻤﻟﺪ ﺧﻼﻗﺎﹰ‪ ،‬ﻣﻦ ﺃﻥ ﻳﺮﻯ ﻋﻦ ﻗﺪﻣﺎﺀ ﺧﺪﻣﻪ ﻣﺘﺠﺎﻓﻴﺎﹰ‪ ،‬ﻭﳋﻮﺍﺹ ﺃﺻﺎﻏﺮﻩ ﺟﺎﻓﻴﺎﹰ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺭﺣﻴﻠﻲ ﳑﻜﻨﺎﹰ‪،‬‬
‫ﻻﺳﺘﻌﻤﻠﺖ ﰲ ﺍﳋﺪﻣﺔ ﻗﺪﻣﻲ‪ ،‬ﺩﻭﻥ ﻗﻠﻤﻲ‪ ،‬ﻭﺣﲔ ﻋﺠﺰﺕ ﻋﻦ ﺫﻟﻚ‪ ،‬ﳌﺎ ﺃﻧﺎ ﻣﺪﻓﻮﻉ ﺇﻟﻴﻪ ﻣﻦ ﺍﺧﺘﻼﻝ ﺍﳊﺎﻝ‪،‬‬
‫ﻭﺗﻀﺎﻋﻒ ﺍﻻﻋﺘﻼﻝ‪ ،‬ﺃﻬﻧﻀﺖ ﻭﻟﺪﻱ ﺃﺑﺎ ﺍﳊﺴﲔ ﺧﺎﺩﻣﻪ‪ ،‬ﻭﺍﺑﻦ ﺧﺎﺩﻣﻪ‪ ،‬ﻧﺎﺋﺒﹰﺎ ﻋﲏ ﰲ ﺇﻗﺎﻣﺔ ﺭﺳﻢ ﺣﻀﺮﺗﻪ‪ ،‬ﺍﻟﱵ‬
‫ﻣﻦ ﻓﺎﺯ ﻬﺑﺎ‪ ،‬ﻓﻘﺪ ﻓﺎﺯ ﻭﺳﻌﺪ‪ ،‬ﻭﻋﻼ ﳒﻤﻪ ﻭﺻﻌﺪ‪ ،‬ﻓﻼ ﺯﺍﻝ ﻣﻮﻻﻧﺎ ﻣﻨﻴﻊ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﺭﻓﻴﻊ ﺍﻟﻘﺪﺭ ﻭﻻ ﻣﻜﺎﻥ‪ ،‬ﺳﺎﺑﻎ‬
‫ﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺳﻜﺎﻥ‪ ،‬ﳏﺮﻭﺱ ﺍﻟﻌﺰ ﻭﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺗﺪﻳﻦ ﺍﳌﻘﺎﺩﻳﺮ ﻷﺣﻜﺎﻣﻪ‪ ،‬ﻭﲡﺮﻱ ﺍﻟﺴﻌﻮﺩ ﲢﺖ ﺭﺍﻳﺎﺗﻪ ﻭﺃﻋﻼﻣﻪ‪،‬‬
‫ﺁﻣﲔ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺍﳌﻌﻤﺮ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﳌﻌﻤﺮ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ‬

‫ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ ﺍﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪،‬‬
‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺍﻟﻨﻘﻴﺐ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻧﻘﻴﺐ ﻧﻘﺒﺎﺀ ﺍﻟﻄﺎﻟﺒﻴﲔ‪ ،‬ﺍﺑﻦ ﺍﻟﻨﻘﻴﺐ ﺍﻟﻄﺎﻫﺮ ﺃﰊ ﺍﻟﻐﻨﺎﺋﻢ‪ ،‬ﺃﺩﻳﺐ‪ ،‬ﻓﺎﺿﻞ‪ ،‬ﺷﺎﻋﺮ‬
‫ﻣﻨﺸﺊ‪ ،‬ﻟﻪ ﺭﺳﺎﺋﻞ ﻣﺪﻭﻧﺔ ﺣﺴﻨﺔ‪ ،‬ﻣﺮﻏﻮﺏ ﻓﻴﻬﺎ‪ ،‬ﻳﺘﻨﺎﻭﳍﺎ ﺍﻟﻨﺎﺱ ﰲ ﳎﻠﺪﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺫﻭﻱ ﺍﳍﻴﺌﺎﺕ ﻭﺍﳌﻨﺰﻟﺔ‬
‫ﺍﳋﻄﲑﺓ‪ ،‬ﺍﻟﱵ ﻻ ﳚﺤﺪﻫﺎ ﺃﺣﺪ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻪ ﻛﻴﺲ ﻭﳏﺒﺔ ﻷﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﲪﺪﻭﻥ‬
‫ﻼ ﺟﺪﺍﹰ‪ ،‬ﺗﻮﱃ ﺍﻟﻨﻘﺎﺑﺔ ﺑﻌﺪ ﺃﺑﻴﻪ‪ ،‬ﰲ ﺳﻨﺔ ﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﱂ‬
‫ﻣﻜﺎﺗﺒﺎﺕ‪ ،‬ﻛﺘﺒﻨﺎﻫﺎ ﰲ ﺗﺮﲨﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻭﻗﻮﺭﺍﹰ‪ ،‬ﻋﺎﻗ ﹰ‬
‫ﻳﺰﻝ ﻋﻠﻰ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ ﺗﺎﺳﻊ ﻋﺸﺮ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻴﻜﻮﻥ‪ :‬ﻗﺪ ﺗﻮﱃ‬
‫ﺍﻟﻨﻘﺎﺑﺔ ﺗﺴﻌﹰﺎ ﻭﺛﻼﺛﲔ ﺳﻨﺔ‪ ،‬ﻭﺑﺪﺍﺭﻩ ﺑﺎﳊﺮﱘ ﺍﻟﻄﺎﻫﺮﻱ ﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﲨﻊ ﻛﺜﲑ‪ ،‬ﻭﺗﻘﺪﻡ ﰲ ﺍﻟﺼﻼﺓ‬
‫ﻋﻠﻴﻪ ﺷﻴﺦ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺑﻮﺻﻴﺔ ﻣﻨﻪ ﺑﺬﻟﻚ‪ ،‬ﺑﻌﺪ ﻣﺸﺎﺟﺮﺓ‬
‫ﺟﺮﺕ ﺑﻴﻨﻪ ﻭﺑﲔ ﻗﺜﻢ ﺑﻦ ﻃﻠﺤﺔ‪ ،‬ﻧﻘﻴﺐ ﺍﳍﺎﴰﻴﲔ‪ ،‬ﻭﺩﻓﻦ ﺑﺪﺍﺭﻩ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﰒ ﻧﻘﻞ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﳌﺪﺍﺋﻦ‪ ،‬ﻓﺪﻓﻦ‬
‫ﺑﺎﳉﺎﻧﺐ ﺍﻟﻐﺮﰊ ﻣﻨﻬﺎ‪ ،‬ﰲ ﻣﺸﻬﺪ ﺃﻭﻻﺩ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﲰﻊ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﰊ ﺍﳊﺴﲔ‬
 ‫ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﺍﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﺼﲑﰲ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻌﻼﻑ‪ ،‬ﻭﺃﰊ ﺍﻟﻐﻨﺎﺋﻢ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﺰﻳﻨﱯ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺣﺪﺙ ﻋﻨﻬﻢ‪ .‬ﲰﻊ ﻣﻨﻪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ‪ ،‬ﺑﻦ ﺷﺎﻓﻊ‪ ،‬ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﳏﻤﻮﺩ‪ ،‬ﺑﻦ ﺍﻟﺸﻌﺎﺭ‪ ،‬ﻭﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺫﻳﻠﻪ ﻋﻠﻰ ﻣﻨﺜﻮﺭ‬
‫ﺍﳌﻨﻈﻮﻡ ﻻﺑﻦ ﺧﻠﻒ ﺍﻟﺜﲑﻣﺎﱐ‪ ،‬ﻭﻛﺘﺎﺏ ﺁﺧﺮ ﻣﺜﻠﻪ ﰲ ﺇﻧﺸﺎﺋﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺮﻣﺘﻪ ﰲ ﺍﻷﻳﺎﻡ ﺍﳌﻘﺘﻔﻮﻳﺔ ﻭﺃﻣﺮﻩ ﱂ ﻳﺮ ﺃﺣﺪ‬
‫ﻣﻦ ﺍﻟﻨﻘﺒﺎﺀ ﻣﺜﻠﻬﻤﺎ‪ ،‬ﻣﻘﺪﺭﺓ ﻭﺑﺴﻄﺔ‪ .‬ﰒ ﻣﺮﺽ ﻣﺮﺿﺔ ﺷﺎﺭﻑ ﻓﻴﻬﺎ ﺍﻟﺘﻠﻒ‪ ،‬ﻓﻮﱃ ﻭﻟﺪﻩ ﺍﻷﺳﻦ ﺍﻟﻨﻘﺎﺑﺔ ﻣﻮﺿﻌﻪ‪ ،‬ﰒ‬
‫ﺃﻓﺎﻕ ﻣﻦ ﻣﺮﺿﻪ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻭﻟﺪﻩ ﻋﻠﻰ ﺍﻟﻨﻘﺎﺑﺔ‪ ،‬ﺣﱴ ﻋﺰﻝ ﻋﻨﻬﺎ‪ ،‬ﻭﻣﺎﺕ ﻭﻟﺪﻩ ﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﲬﺴﲔ‪ ،‬ﻭﱂ ﺗﻌﺪ‬
‫ﻣﻨﺰﻟﺘﻪ ﺇﱃ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﰲ ﺃﻳﺎﻡ ﺍﳌﺴﺘﻨﺠﺪ‪ ،‬ﻷﺳﺒﺎﺏ ﺟﺮﺕ ﻣﻦ ﺍﻟﻌﻠﻮﻳﲔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻮﻳﺔ‪ ،‬ﺍﻷﺻﺒﻬﺎﱐ ﺍﻟﻜﺮﻣﺎﱐ‬

‫ﻗﺎﻝ ﲪﺰﺓ‪ :‬ﻛﺎﻥ ﺻﺎﺣﺐ ﻟﻐﺔ‪ ،‬ﻳﺘﻌﺎﻃﻰ ﺍﻟﺘﺄﺩﻳﺐ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﺍﳉﻴﺪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﻋﻠﻲ ﻟﻐﺬﺓ‪ ،‬ﰒ‬
‫ﺭﻓﺾ ﺻﻨﺎﻋﺔ ﺍﻟﺘﺄﺩﻳﺐ‪ ،‬ﻭﺻﺎﺭ ﰲ ﻧﺪﻣﺎﺀ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺩﻟﻒ ﺑﻦ ﺃﰊ ﺩﻟﻒ ﺍﻟﻌﺠﻠﻲ‪ ،‬ﻭﻟﻪ ﺭﺳﺎﺋﻞ ﳐﺘﺎﺭﺓ‪،‬‬
‫ﻓﺪﻭﻬﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﺳﻌﺪ‪ ،‬ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺼﻨﻒ ﰲ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻟﻮﻩ ﲦﺎﻧﻴﺔ ﻛﺘﺐ ﰲ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺇﻧﺸﺎﺋﻪ‪ ،‬ﻭﺭﺳﺎﻟﺔ‬
‫ﰲ ﺍﻟﺸﻴﺐ ﻭﻻﺧﻀﺎﺏ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺟﻴﺪ ﻛﺜﲑ‪ ،‬ﻣﻨﻪ ﰲ ﺃﲪﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﺠﻠﻲ‪:‬‬
‫ﻳﺮﻯ ﻣﺂﺧﲑ ﻣﺎ ﻳﺒﺪﻭ ﺃﻭﺍﺋﻠﻪ ‪ ...‬ﺣﱴ ﻛﺄﻥ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﻗﺪ ﻧﺰﻻ‬
‫ﺭﻛﻦ ﻣﻦ ﺍﻟﻌﻠﻢ ﻻ ﻳﻬﻔﻮ ﶈﻔﻈﺔ ‪ ...‬ﻭﻻ ﳛﻴﺪ ﻭﺇﻥ ﺃﺑﺮﻣﺘﻪ ﺟﺪﻻ‬

‫ﺇﺫﺍ ﻣﻀﻰ ﺍﻟﻌﺰﻡ ﱂ ﻳﻨﻜﺚ ﻋﺰﳝﺘﻪ ‪ ...‬ﺭﻳﺐ ﻭﻻ ﺧﻴﻒ ﻣﻨﻪ ﻧﻘﺾ ﻣﺎ ﻓﺘﻼ‬
‫ﺑﻞ ﳜﺮﺝ ﺍﳊﻴﺔ ﺍﻟﺼﻤﺎﺀ ﻣﻄﺮﻗﺔ ‪ ...‬ﻣﻦ ﺟﺤﺮﻫﺎ ﻭﳛﻂ ﺍﻷﻋﺼﻢ ﺍﻟﻮﻋﻼ‬
‫ﻭﻟﻪ ﻓﻴﻪ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﺟﲎ ﺍﳉﺎﱐ ﻋﻠﻴﻪ ﺟﻨﺎﻳﺔ ‪ ...‬ﻋﻔﺎ ﻛﺮﻣﹰﺎ ﻋﻦ ﺫﻧﺒﻪ ﻻ ﺗﻜﺮﻣﺎ‬
‫ﻭﻳﻮﺳﻌﻪ ﺭﻓﻘﹰﺎ ﻳﻜﺎﺩ ﻟﺒﺴﻄﻪ ‪ ...‬ﻳﻮﺩ ﺑﺮﺉ ﺍﻟﻘﻮﻡ ﻟﻮ ﻛﺎﻥ ﻣﺬﻧﺒﺎ‬
‫ﻭﻟﻪ ﻳﻬﺠﻮ ﺯﺍﻣﺮﹰﺍ ﺍﲰﻪ ﲪﺪﺍﻥ‪:‬‬
‫ﺣﺬﺍﺭ ﻳﺎ ﻗﻮﻡ ﻣﻦ ﲪﺪﺍﻥ ﻭﺍﻧﺘﺒﻬﻮﺍ ‪ ...‬ﺣﺬﺍﺭ ﻳﺎ ﺳﺎﺩﰐ ﻣﻦ ﺯﺍﻣﺮ ﺯﺍﱐ‬
‫ﻓﻤﺎ ﻳﺒﺎﱄ ﺇﺫﺍ ﻣﺎ ﺩﺏ ﻣﻐﺘﻠﻤﺎ ‪ ...‬ﺑﺪﺍ ﺑﺼﺎﺣﺐ ﺩﺍﺭ ﺃﻭ ﺑﻀﻴﻔﺎﻥ‬
‫ﻳﻠﻬﻰ ﺍﻟﺮﺟﺎﻝ ﲟﺰﻣﺎﺭ ﻓﺈﻥ ﺳﻜﺮﻭﺍ ‪ ...‬ﺃﳍﻰ ﺍﻟﻨﺴﺎﺀ ﲟﺰﻣﺎﺭ ﻟﻪ ﺛﺎﱐ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺣﻜﻢ ﺍﻟﻐﻨﺎﺀ ﺗﺴﻤﻊ ﻭﻣﺪﺍﻡ ‪ ...‬ﻣﺎ ﻟﻠﻐﻨﺎﺀ ﻣﻊ ﺍﳊﺪﻳﺚ ﻧﻈﺎﻡ‬
‫ﻟﻮ ﺃﻧﲏ ﻗﺎﺽ ﻗﻀﻴﺖ ﻗﻀﻴﺔ ‪ ...‬ﺇﻥ ﺍﳊﺪﻳﺚ ﻣﻊ ﺍﻟﻐﻨﺎﺀ ﺣﺮﺍﻡ‬
‫ﻗﺎﻝ ﲪﺰﺓ‪ :‬ﻭﻟﻪ ﻭﺃﻧﺸﺪﻧﻴﻬﺎ ﰲ ﺳﻨﺔ ﻋﺸﺮ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻟﻪ ﲦﺎﻥ ﻭﺗﺴﻌﻮﻥ ﺳﻨﺔ‪:‬‬
‫ﺩﻧﻴﺎ ﻣﻐﺒﺔ ﻣﻦ ﺃﺛﺮﻯ ﻬﺑﺎ ﻋﺪﻡ ‪ ...‬ﻭﻟﺬﺓ ﺗﻨﻘﻀﻲ ﻣﻦ ﺑﻌﺪﻫﺎ ﻧﺪﻡ‬
‫ﻭﰲ ﺍﳌﻨﻮﻥ ﻷﻫﻞ ﺍﻟﻠﺐ ﻣﻌﺘﱪ ‪ ...‬ﻭﰲ ﺗﺰﻭﺩﻫﻢ ﻣﻨﻬﺎ ﺍﻟﺘﻘﻰ ﻏﻨﻢ‬
 ‫ﻭﺍﳌﺮﺀ ﻳﺴﻌﻰ ﻟﻔﻀﻞ ﺍﻟﺮﺯﻕ ﳎﺘﻬﺪﹰﺍ ‪ ...‬ﻭﻣﺎ ﻟﻪ ﻏﲑ ﻣﺎ ﻗﺪ ﺧﻄﻪ ﺍﻟﻘﻠﻢ‬
‫ﻛﻢ ﺧﺎﺷﻊ ﰲ ﻋﻴﻮﻥ ﺍﻟﻨﺎﺱ ﻣﻨﻈﺮﻩ ‪ ...‬ﻭﺍﷲ ﻳﻌﻠﻢ ﻣﻨﻪ ﻏﲑ ﻣﺎ ﻋﻠﻤﻮﺍ‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺑﻌﺪ ﺃﻥ ﺃﺗﺖ ﻋﻠﻴﻪ ﻣﺎﺋﺔ‪:‬‬
‫ﺣﱴ ﺍﻟﺪﻫﺮ ﻣﻦ ﺑﻌﺪ ﺍﺳﺘﻘﺎﻣﺘﻪ ﻇﻬﺮﻱ ‪ ...‬ﻭﺃﻓﻀﻰ ﺇﱃ ﺿﺤﻀﺎﺡ ﻏﺎﻳﺘﻪ ﻋﻤﺮﻱ‬
‫ﻭﺩﺏ ﺍﻟﺒﻠﻰ ﰲ ﻛﻞ ﻋﻀﻮ ﻭﻣﻔﺼﻞ ‪ ...‬ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺒﻘﻰ ﺳﻠﻴﻤﹰﺎ ﻋﻠﻰ ﺍﻟﺪﻫﺮ؟‬
‫ﻗﺎﻝ‪ :‬ﻭﻷﲪﺪ ﺑﻦ ﻋﻠﻮﻳﺔ ﻗﺼﻴﺪﺓ‪ ،‬ﻋﻠﻰ ﺃﻟﻒ ﻗﺎﻓﻴﺔ‪ ،‬ﺷﻴﻌﻴﺔ‪ ،‬ﻋﺮﺿﺖ ﻋﻠﻰ ﺃﰊ ﺣﺎﰎ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﻓﺄﻋﺠﺐ ﻬﺑﺎ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻳﺄﻫﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻏﻠﺒﻜﻢ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻭﺃﻭﻝ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ‪:‬‬
‫ﻭﺩﺏ ﺍﻟﺒﻠﻰ ﰲ ﻛﻞ ﻋﻀﻮ ﻭﻣﻔﺼﻞ ‪ ...‬ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺒﻘﻰ ﺳﻠﻴﻤﹰﺎ ﻋﻠﻰ ﺍﻟﺪﻫﺮ؟‬
‫ﻗﺎﻝ‪ :‬ﻭﻷﲪﺪ ﺑﻦ ﻋﻠﻮﻳﺔ ﻗﺼﻴﺪﺓ‪ ،‬ﻋﻠﻰ ﺃﻟﻒ ﻗﺎﻓﻴﺔ‪ ،‬ﺷﻴﻌﻴﺔ‪ ،‬ﻋﺮﺿﺖ ﻋﻠﻰ ﺃﰊ ﺣﺎﰎ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﻓﺄﻋﺠﺐ ﻬﺑﺎ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻳﺄﻫﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻏﻠﺒﻜﻢ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻭﺃﻭﻝ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ‪:‬‬
‫ﻣﺎ ﺑﺎﻝ ﻋﻴﻨﻚ ﺛﺮﺓ ﺍﻹﻧﺴﺎﻥ ‪ ...‬ﻋﱪﻯ ﺍﻟﻠﺤﺎﻅ ﺳﻘﻴﻤﺔ ﺍﻷﺟﻔﺎﻥ‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻋﻠﻮﻳﺔ ﻳﻬﺠﻮ ﺍﳌﻮﻓﻖ‪ ،‬ﳌﺎ ﺃﻧﻔﺬ ﺍﻷﺻﺒﻎ ﺭﺳﻮ ﹰﻻ ﺇﱃ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﺠﻠﻲ‪ ،‬ﻳﺄﻣﺮﻩ ﺑﺈﻧﻔﺎﺫ ﻗﻄﻌﺔ‬
‫ﻣﻦ ﺟﻴﺸﻪ‪:‬‬
‫ﺃﺩﻯ ﺭﺳﺎﻟﺘﻪ ﻭﺃﻭﻟﺺ ﻛﺘﺒﻪ ‪ ...‬ﻭﺃﺗﻰ ﺑﺄﻣﺮ ﻻ ﺃﺑﺎﻟﻚ ﻣﻌﻀﻞ‬
‫ﻗﺎﻝ ﺍﻃﺮﺡ ﻣﻠﻚ ﺍﺻﺒﻬﺎﻥ ﻭﻋﺰﻫﺎ ‪ ...‬ﻭﺍﺑﻌﺚ ﺑﻌﺴﻜﺮﻙ ﺍﳋﻤﻴﺲ ﺍﳉﺤﻔﻞ‬
‫ﻓﻌﻠﻤﺖ ﺃﻥ ﺟﻮﺍﺑﻪ ﻭﺧﻄﺎﺑﻪ ‪ ...‬ﻋﺾ ﺍﻟﺮﺳﻮﻝ ﺑﺒﻈﺮ ﺃﻡ ﺍﳌﺮﺳﻞ‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﺍﻟﺒﺼﺮﻱ ﺍﻟﻨﺤﻮﻱ‬

‫ﺭﻭﻯ ﻋﻦ ﺃﰊ ﺑﺸﺮ‪ ،‬ﻋﻦ ﺃﰊ ﺍﳌﻔﺮﺡ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﳌﻌﻠﻰ ﺍﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﻷﺯﺩﻱ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﺍﻥ‪ ،‬ﺑﻦ ﺳﻼﻣﺔ ﺍﻷﳍﺎﱐ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺤﻮﻱ‬

‫ﻳﻌﺮﻑ ﺑﺎﻷﺧﻔﺶ‪ ،‬ﻗﺪﱘ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﻮﱄ‪ ،‬ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﰲ ﺷﻌﺮﺍﺀ ﻣﺼﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ‬
‫ﻟﻐﻮﻳﺎﹰ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺗﺄﺩﺏ ﺑﺎﻟﻌﺮﺍﻕ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻡ ﻣﺼﺮ‪ ،‬ﺃﻛﺮﻣﻪ ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺇﱃ‬
‫ﻃﱪﻳﺔ‪ ،‬ﻓﺄﺩﺏ ﻭﻟﺪﻩ‪ ،‬ﻭﻟﻪ ﺃﺷﻌﺎﺭ ﻛﺜﲑﺓ ﰲ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﺇﻥ ﺑﲏ ﻓﺎﻃﻤﺔ ﺍﳌﻴﻤﻮﻧﺔ ‪ ...‬ﺍﻟﻄﻴﺒﲔ ﺍﻷﻛﺮﻣﲔ ﺍﻟﻄﻴﻨ ْﻪ‬
‫ﺭﺑﻴﻌﻨﺎ ﰲ ﺍﻟﺴﻨﺔ ﺍﳌﻠﻌﻮﻧ ْﻪ ‪ ...‬ﻛﻠﻬﻢ ﻛﺎﻟﺮﻭﺿﺔ ﺍﳌﻬﺘﻮﻧ ْﻪ‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﻋﻠﻲ ﺑﻦ ﺳﺮﺍﺝ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺟﻌﻔﺮ ﺑﻦ ﺃﲪﺪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﺍﻥ‪ ،‬ﻗﺎﻝ ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪﻱ‪،‬‬
‫ﳑﻦ ﺃﻧﺖ؟ ﻗﻠﺖ‪ :‬ﺃﻧﺎ ﻣﻦ ﺃﳍﺎﻥ‪ ،‬ﺃﺧﻲ ﳘﺪﺍﻥ‪ ،‬ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻫﻢ ﻋﺮﺱ ﺍﳉﻦ‪ ،‬ﻳﺴﻤﻊ ﺑﻪ ﻭﻻ ﻳﺮﻯ‪ ،‬ﻣﺎ ﺭﺃﻳﺖ ﺃﳍﺎﻧﻴﺎ‬
‫ﻗﺒﻠﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻷﳍﺎﱐ ﻗﺪ ﻧﺰﻝ ﻋﻠﻰ ﺭﻋﻞ ﺣﻲ ﻣﻦ ﺑﲏ ﺳﻠﻴﻢ ﻓﻠﻢ ﻳﻘﺮﻭﻩ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
 ‫ﻼ ﻭﻛﺎﻥ ﻗﺮﺍﻫﺎ ﻋﻨﺪﻫﻢ ﻋﻠﺴﻲ‬
‫ﺗﻀﻴﻔﺖ ﺑﻐﻠﱵ ﻭﺍﻷﺭﺽ ﻣﻌﺸﺒﺔ ‪ ...‬ﺭﻋ ﹰ‬
‫ﻭﺃﻛﻠﺒﹰﺎ ﻛﺄﺳﻮﺩ ﺍﻟﻐﺎﺏ ﺿﺎﺭﻳﺔ ‪ ...‬ﻭﻭﺍﻗﻔﺎﺕ ﺑﺄﻳﺪﻱ ﺃﻋﺒﺪ ﻋﺒﺲ‬
‫ﻭﺍﻟﻌﺎﻡ ﺃﺭﻏﺪ ﻭﺍﻷﻳﺎﻡ ﻓﺎﺿﻠﺔ ‪ ...‬ﻭﻣﺎ ﺗﺮﻯ ﰲ ﺳﻮﺍﺩ ﺍﳊﻲ ﻣﻦ ﻗﺒﺲ‬
‫ﻳﺴﺘﻮﺣﺸﻮﻥ ﻣﻦ ﺍﻟﻀﻴﻒ ﺍﳌﻠﻢ ﻬﺑﻢ ‪ ...‬ﻭﻳﺄﻧﺴﻮﻥ ﺇﱃ ﺫﻱ ﺍﻟﺴﻮﺀﺓ ﺍﻟﺸﺮﺱ‬
‫ﻭﻟﻪ ﳝﺪﺡ ﺟﻌﻔﺮ ﺑﻦ ﺟﺪﻟﺔ‪:‬‬
‫ﺇﺫﺍ ﺍﺳﺘﺴﻠﻢ ﺍﳌﺎﻝ ﻋﻨﺪ ﺍﳍﺬﻳﻞ ‪ ...‬ﻓﻤﺎﻝ ﺍﻟﻔﱴ ﺟﻌﻔﺮ ﺧﺎﺳﺮ‬
‫ﻭﺇﻥ ﺿﻦ ﺟﺎﺯﺭﻩ ﺑﺎﳌﺪﻯ ‪ ...‬ﻓﺈﻥ ﺍﳊﺴﺎﻡ ﻟﻪ ﺣﺎﺿﺮ‬

‫ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻟﻠﻐﻮﻱ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ :‬ﺃﲪﺪ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻭﻻ ﻳﻌﺎﺝ ﺑﻪ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ :‬ﻭﻗﺎﻝ ﻗﺒﻞ ﻭﻓﺎﺗﻪ‬
‫ﺑﻴﻮﻣﲔ‪:‬‬
‫ﻳﺎ ﺭﺏ ﺇﻥ ﺫﻧﻮﰊ ﻗﺪ ﺃﺣﻄﺖ ﻬﺑﺎ ‪ ...‬ﻋﻠﻤﹰﺎ ﻭﰊ ﻭﺑﺈﻋﻼﱐ ﻭﺇﺳﺮﺍﺭﻱ‬
‫ﺃﻧﺎ ﺍﳌﻮﺣﺪ ﻟﻜﲏ ﺍﳌﻘﺮ ﻬﺑﺎ ‪ ...‬ﻓﻬﺐ ﺫﻧﻮﰊ ﻟﺘﻮﺣﻴﺪﻱ ﻭﺇﻗﺮﺍﺭﻱ‬
‫ﻭﻭﺟﺪ ﲞﻂ ﺍﳊﻤﻴﺪﻱ‪ :‬ﺃﻥ ﺍﺑﻦ ﻓﺎﺭﺱ ﻣﺎﺕ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻻ ﺍﻋﺘﺒﺎﺭ ﺑﻪ‪ ،‬ﻷﱐ‬
‫ﻭﺟﺪﺕ ﺧﻂ ﻛﻔﻪ ﻋﻠﻰ ﻛﺘﺎﺏ " ﺍﻟﻔﺼﻴﺢ " ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﻪ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺫﻛﺮﻩ‬
‫ﺍﳊﺎﻓﻆ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﰲ ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ ﻓﻘﺎﻝ‪ :‬ﺃﺻﻠﻪ ﻣﻦ ﻗﺰﻭﻳﻦ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﺃﺧﺬ ﺃﲪﺪ ﺑﻦ‬
‫ﻓﺎﺭﺱ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﳋﻄﻴﺐ‪ ،‬ﺭﺍﻭﻳﺔ ﺛﻌﻠﺐ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﻄﺎﻥ‪ ،‬ﻭﺃﰊ ﻋﺒﺪ‬
‫ﺍﷲ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻃﺎﻫﺮ ﺍﳌﻨﺠﻢ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻜﻲ‪ ،‬ﻭﺃﰊ ﻋﺒﻴﺪ‪ ،‬ﻭﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺍﻟﻄﱪﺍﱐ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﺑﻦ ﻓﺎﺭﺱ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻣﺜﻞ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻭﻻ ﺭﺃﻯ ﻫﻮ ﻣﺜﻞ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﺑﻦ ﻓﺎﺭﺱ ﻗﺪ ﲪﻞ ﺇﱃ ﺍﻟﺮﻱ ﺑﺄﺟﺮﺓ‪ ،‬ﻟﻴﻘﺮﺃ ﻋﻠﻴﻪ ﳎﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺃﺑﻮ ﻃﺎﻟﺐ ﺑﻦ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺭﻛﻦ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﺑﻮﻳﻪ ﺍﻟﺪﻳﻠﻤﻲ ﺻﺎﺣﺐ ﺍﻟﺮﻱ‪ ،‬ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﻗﺎﻃﻨﹰﺎ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ ﺍﺑﻦ ﻋﺒﺎﺩ ﻳﻜﺮﻣﻪ‪ ،‬ﻭﻳﺘﺘﻠﻤﺬ ﻟﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﳑﻦ ﺭﺯﻕ ﺣﺴﻦ ﺍﻟﺘﺼﻨﻴﻒ ﻭﺃﻣﻦ‬
‫ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺼﺤﻴﻒ‪ ،‬ﻭﻛﺎﻥ ﻛﺮﳝﹰﺎ ﺟﻮﺍﺩﺍﹰ‪ ،‬ﻻ ﻳﺒﻘﻲ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺭﲟﺎ ﺳﺌﻞ ﻓﻮﻫﺐ ﺛﻴﺎﺏ ﺟﺴﻤﻪ‪ ،‬ﻭﻓﺮﺵ ﺑﻴﺘﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻓﻘﻴﻬﹰﺎ ﺷﺎﻓﻌﻴﺎﹰ‪ ،‬ﻓﺼﺎﺭ ﻣﺎﻟﻜﻴﺎﹰ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺩﺧﻠﱵ ﺍﳊﻤﻴﺔ ﳍﺬﺍ ﺍﻟﺒﻠﺪ‪ ،‬ﻳﻌﲏ ﺍﻟﺮﻱ‪ ،‬ﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺭﺟﻞ ﻋﻠﻰ‬
‫ﻣﺬﻫﺐ ﻫﺬﺍ ﺍﻟﺮﺟﻞ؟ ﺍﳌﻘﺒﻮﻝ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻟﺴﻨﺔ ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﺠﻤﻟﻤﻞ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺘﺨﲑ‬
‫ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻛﺘﺎﺏ ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺃﲰﺎﺀ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪،‬‬
‫ﻛﺘﺎﺏ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺏ ﺩﺍﺭ ﺍﻟﻌﺮﺏ‪ ،‬ﻛﺘﺎﺏ ﺣﻠﻴﺔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﺮﻕ‪ ،‬ﻛﺘﺎﺏ ﻣﻘﺪﻣﺔ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻛﺘﺎﺏ ﺫﺧﺎﺋﺮ‬
‫ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺭﺳﺎﻟﺔ ﺍﻟﺰﻫﺮﻱ ﺇﱃ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺠﺮ‪ ،‬ﻛﺘﺎﺏ ﺳﲑﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺻﻐﲑ ﺍﳊﺠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻢ ﻭﺍﳋﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺃﺧﻼﻕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﺎﺣﱯ‪ ،‬ﺻﻨﻔﻪ ﳋﺰﺍﻧﺔ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻛﺘﺎﺏ ﺟﺎﻣﻊ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺗﻔﺴﲑ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺭﺑﻊ ﳎﻠﺪﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺜﻴﺎﺏ ﻭﺍﳊﻠﻲ‪ ،‬ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﻤﺎﺳﺔ ﺍﶈﺪﺛﺔ‪ ،‬ﻛﺘﺎﺏ ﻣﻘﺎﻳﻴﺲ‬
 ‫ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﺟﻠﻴﻞ ﱂ ﻳﺼﻨﻒ ﻣﺜﻠﻪ‪ ،‬ﻛﺘﺎﺏ ﻛﻔﺎﻳﺔ ﺍﳌﺘﻌﻠﻤﲔ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺤﻮﻳﲔ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﻓﺎﺭﺱ‪ :‬ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﺣﺠﺠﺖ ﻓﻠﻘﻴﺖ ﻧﺎﺳﹰﺎ ﻣﻦ ﻫﺬﻳﻞ‪ ،‬ﻓﺠﺎﺭﻳﺘﻬﻢ ﺫﻛﺮ ﺷﻌﺮﺍﺋﻬﻢ‪ ،‬ﻓﻤﺎ ﻋﺮﻓﻮﺍ‬
‫ﻼ ﻓﺼﻴﺤﹰﺎ ﻭﺃﻧﺸﺪﱐ‪:‬‬‫ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﻜﲏ ﺭﺃﻳﺖ ﺃﻣﺜﻞ ﺍﳉﻤﺎﻋﺔ ﺭﺟ ﹰ‬
‫ﺇﺫﺍ ﱂ ﳓﻆ ﰲ ﺃﺭﺽ ﻓﺪﻋﻬﺎ ‪ ...‬ﻭﺣﺚ ﺍﻟﻴﻌﻤﻼﺕ ﻋﻠﻰ ﻭﺟﺎﻫﺎ‬
‫ﻭﻻ ﻳﻐﺮﺭﻙ ﺣﻆ ﺃﺧﻴﻚ ﻓﻴﻬﺎ ‪ ...‬ﺇﺫﺍ ﺻﻔﺮﺕ ﳝﻴﻨﻚ ﻣﻦ ﺟﺪﺍﻫﺎ‬
‫ﻭﻧﻔﺴﻚ ﻓﺰ ﻬﺑﺎ ﺇﻥ ﺧﻔﺖ ﺿﻴﻤﹰﺎ ‪ ...‬ﻭﺧﻼﻟﺪﺍﺭ ﺗﻨﻌﻰ ﻣﻦ ﺑﻜﺎﻫﺎ‬
‫ﻓﺈﻧﻚ ﻭﺍﺟﺪ ﺃﺭﺿﹰﺎ ﺑﺄﺭﺽ ‪ ...‬ﻭﻟﺴﺖ ﺑﻮﺍﺟﺪ ﻧﻔﺴﹰﺎ ﺳﻮﺍﻫﺎ‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺍﺑﻦ ﻓﺎﺭﺱ‪:‬‬
‫ﻭﻗﺎﻟﻮﺍ ﻛﻴﻒ ﺃﻧﺖ؟ ﻓﻘﻠﺖ ﺧﲑ ‪ ...‬ﺗﻘﻀﻰ ﺣﺎﺟﺔ ﻭﻳﻔﻮﺕ ﺣﺎﺝ‬
‫ﺇﺫﺍ ﺍﺯﺩﲪﺖ ﳘﻮﻡ ﺍﻟﻘﻠﺐ ﻗﻠﻨﺎ ‪ ...‬ﻋﺴﻰ ﻳﻮﻣﹰﺎ ﻳﻜﻮﻥ ﳍﺎ ﺍﻧﻔﺮﺍﺝ‬
‫ﻧﺪﳝﻲ ﻫﺮﰐ ﻭﺳﺮﻭﺭ ﻗﻠﱯ ‪ ...‬ﺩﻓﺎﺗﺮ ﱄ ﻭﻣﻌﺸﻮﻗﻲ ﺍﻟﺴﺮﺍﺝ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ ﳘﺬﺍﻥ‪:‬‬
‫ﺳﻘﻰ ﳘﺬﺍﻥ ﺍﻟﻐﻴﺚ ﻟﺴﺖ ﺑﻘﺎﺋﻞ ‪ ...‬ﺳﻮﻯ ﺫﺍ ﻭﰲ ﺍﻷﺣﺸﺎﺀ ﻧﺎﺭ ﺗﻀﺮﻡ‬
‫ﻭﻣﺎ ﱄ ﻻ ﺃﺻﻔﻲ ﺍﻟﺪﻋﺎﺀ ﻟﺒﻠﺪﺓ ‪ ...‬ﺃﻓﺪﺕ ﻬﺑﺎ ﻧﺴﻴﺎﻥ ﻣﺎ ﻛﻨﺖ ﺃﻋﻠﻢ‬
‫ﻧﺴﻴﺖ ﺍﻟﺬﻱ ﺃﺣﺴﻨﺘﻪ ﻏﲑ ﺃﻧﲏ ‪ ...‬ﻣﺪﻳﻦ ﻭﻣﺎ ﰲ ﺟﻮﻑ ﺑﻴﱵ ﺩﺭﻫﻢ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻼ ‪ ...‬ﻭﺃﻧﺖ ﻬﺑﺎ ﻛﻠﻒ ﻣﻐﺮﻡ‬ ‫ﺇﺫﺍ ﻛﻨﺖ ﰲ ﺣﺎﺟﺔ ﻣﺮﺳ ﹰ‬
‫ﻓﺄﺭﺳﻞ ﺣﻜﻴﻤﹰﺎ ﻭﻻ ﺗﻮﺻﻪ ‪ ...‬ﻭﺫﺍﻙ ﺍﳊﻜﻴﻢ ﻫﻮ ﺍﻟﺪﺭﻫﻢ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻣﺮﺕ ﺑﻨﺎ ﻫﻴﻔﺎﺀ ﻣﻘﺪﻭﺩﺓ ‪ ...‬ﺗﺮﻛﻴﺔ ﺗﻨﻤﻰ ﻟﺘﺮﻛﻲ‬
‫ﺗﺮﻧﻮ ﺑﻄﺮﻑ ﻓﺎﺗﻦ ﻓﺎﺗﺮ ‪ ...‬ﻛﺄﻧﻪ ﺣﺠﺔ ﳓﻮﻱ‬
‫ﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ‪ :‬ﺣﺪﺛﲏ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ ﻣﻨﺤﺮﻓﹰﺎ ﻋﻦ ﺃﰊ ﺍﳊﺴﲔ ﺑﻦ ﻓﺎﺭﺱ‪،‬‬
‫ﻻﻧﺘﺴﺎﺑﻪ ﺇﱃ ﺧﺪﻣﺔ ﺁﻝ ﺍﻟﻌﻤﻴﺪ‪ ،‬ﻭﺗﻌﺼﺒﻪ ﳍﻢ‪ ،‬ﻓﺄﻧﻔﺪ ﺇﻟﻴﻪ ﻣﻦ ﳘﺬﺍﻥ ﻛﺘﺎﺏ ﺍﳊﺠﺮ ﱎ ﺗﺄﻟﻴﻔﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺼﺎﺣﺐ‪ :‬ﺭﺩ‬
‫ﺍﳊﺠﺮ ﻣﻦ ﺣﻴﺚ ﺟﺎﺀﻙ‪ ،‬ﰒ ﱂ ﺗﻄﺐ ﻧﻔﺴﻪ ﺑﺘﺮﻛﻪ ﻓﻨﻈﺮ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺮ ﻟﻪ ﺑﺼﻠﺔ‪ :‬ﻭﻻﺑﻦ ﻓﺎﺭﺱ ﰲ ﺍﻟﻴﺘﻴﻤﺔ‪:‬‬
‫ﻳﺎ ﻟﻴﺖ ﱄ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻣﻮﺟﻬﺔ ‪ ...‬ﻭﺃﻥ ﺣﻈﻲ ﻣﻨﻬﺎ ﻓﻠﺲ ﻓﻼﺱ‬

‫ﻗﺎﻟﻮﺍ ﻓﻤﺎ ﻟﻚ ﻣﻨﻬﺎ؟ ﻗﻠﺖ ﲣﺪﻣﲏ ‪ ...‬ﳍﺎ ﻭﻣﻦ ﺃﺟﻠﻬﺎ ﺍﳊﻤﻘﻰ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﲰﻊ ﻣﻘﺎﻟﺔ ﻧﺎﺻﺢ ‪ ...‬ﲨﻊ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﳌﻘ ْﻪ‬
‫ﺇﻳﺎﻙ ﻭﺍﺣﺬﺭ ﺃﻥ ﺗﱯ ‪ ...‬ﺕ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻋﻠﻰ ﺛﻘ ْﻪ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
 ‫ﻭﺻﺎﺣﺐ ﱄ ﺃﺗﺎﱐ ﻳﺴﺘﺸﲑ ﻭﻗﺪ ‪ ...‬ﺃﺭﺍﺩ ﰲ ﺟﻨﺒﺎﺕ ﺍﻷﺭﺽ ﻣﻀﻄﺮﺑﹰﺎ‬
‫ﻗﻠﺖ ﺍﻃﻠﺐ ﺃﻱ ﺷﻲﺀ ﺷﺌﺖ ﻭﺍﺳﻊ ﻭﺭﺩ ‪ ...‬ﻣﻨﻪ ﺍﳌﻮﺍﺭﺩ ﺇﻻ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﻳﺒﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻳﺆﺫﻳﻚ ﺣﺮ ﺍﳌﺼﻲ ‪ ...‬ﻑ ﻭﻛﺮﺏ ﺍﳋﺮﻳﻒ ﻭﺑﺮﺩ ﺍﻟﺸﺘﺎ‬
‫ﻭﻳﻠﻬﻴﻚ ﺣﺴﻦ ﺍﺯﻣﺎﻥ ﺍﻟﺮﰊ ‪ ...‬ﻉ ﻓﺄﺧﺬﻙ ﻟﻠﻌﻠﻢ ﻗﻞ ﱄ ﻣﱴ؟‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻋﺘﺒﺖ ﻋﻠﻴﻪ ﺣﲔ ﺳﺎﺀ ﺻﻨﻴﻌﻪ ‪ ...‬ﻭﺁﻟﻴﺖ ﻻ ﺃﻣﺴﻴﺖ ﻃﻮﻉ ﻳﺪﻳﻪ‬
‫ﻓﻠﻤﺎ ﺧﱪﺕ ﺍﻟﻨﺎﺱ ﺧﱪ ﳎﺮﺏ ‪ ...‬ﻭﱂ ﺃﺭ ﺧﲑﹰﺍ ﻣﻨﻪ ﻋﺪﺕ ﺇﻟﻴﻪ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺗﻠﺒﺲ ﻟﺒﺎﺱ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻘﻀﺎ ‪ ...‬ﻭﺧﻞ ﺍﻷﻣﻮﺭ ﳌﻦ ﳝﻠﻚ‬
‫ﺗﻘﺪﺭ ﺃﻧﺖ ﻭﺟﺎﺭﻱ ﺍﻟﻘﻀﺎ ‪ ...‬ﺀ ﳑﺎ ﺗﻘﺪﺭﻩ ﻳﻀﺤﻚ‬
‫ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻨﺪﺓ ﺍﻷﺻﺒﻬﺎﱐ‪ :‬ﲰﻌﺖ ﻋﻤﻲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﻌﺒﺪﻱ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ‬
‫ﺯﻛﺮﻳﺎ ﺍﺑﻦ ﻓﺎﺭﺱ ﺍﻟﻨﺤﻮﻱ ﻳﻘﻮﻝ‪ :‬ﺩﺧﻠﺖ ﺑﻐﺪﺍﺩ ﻃﺎﻟﺒﹰﺎ ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻓﺤﻀﺮﺕ ﳎﻠﺲ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ‬
‫ﻭﻟﻴﺴﺖ ﻣﻌﻲ ﻗﺎﺭﻭﺭﺓ‪ ،‬ﻓﺮﺃﻳﺖ ﺷﺎﺑﹰﺎ ﻋﻠﻴﻪ ﲰﺔ ﲨﺎﻝ‪ ،‬ﻓﺎﺳﺘﺄﺫﻧﺘﻪ ﰲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻣﻦ ﻗﺎﺭﻭﺭﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺍﻧﺒﺴﻂ‬
‫ﺇﱃ ﺍﻹﺧﻮﺍﻥ ﺑﺎﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺤﻖ ﺍﳊﺮﻣﺎﻥ‪ .‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻨﺪﺓ‪ :‬ﻭﲰﻌﺖ ﺍﺑﻦ ﻓﺎﺭﺱ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ‬
‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﻟﺘﻴﺎﺭ ﻳﻘﻮﻝ‪ :‬ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﻌﺴﻜﺮﻱ ﻳﻜﺬﺏ‪ ،‬ﻋﻠﻰ ﺍﻟﺼﻮﱄ‪ ،‬ﻣﺜﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺼﻮﱄ‪ ،‬ﻳﻜﺬﺏ ﻋﻠﻰ ﺍﻟﻐﻼﰊ‪،‬‬
‫ﻣﺜﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻐﻼﰊ‪ ،‬ﻳﻜﺬﺏ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ‪ .‬ﻗﺮﺃﺕ ﲞﻂ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺴﻠﻤﻲ‪،‬‬
‫ﻭﺟﺪﺕ ﲞﻂ ﺍﺑﻦ ﻓﺎﺭﺱ ﻋﻠﻰ ﻭﺟﻪ ﺍﺠﻤﻟﻤﻞ ﻭﺍﻷﺑﻴﺎﺕ ﻟﻪ‪ ،‬ﰒ ﻗﺮﺃﻬﺗﺎ ﻋﻠﻰ ﺳﻌﺪ ﺍﳋﲑ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﺃﺧﱪﱐ ﺃﻧﻪ ﲰﻌﻬﺎ‬
‫ﻣﻦ ﺍﺑﻦ ﺷﻴﺨﻪ ﺃﰊ ﺯﻛﺮﻳﺎ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻓﺎﺭﺱ‪:‬‬
‫ﻳﺎ ﺩﺍﺭ ﺳﻌﺪﻯ ﺑﺬﺍﺕ ﺍﻟﻀﺎﻝ ﻣﻦ ﻏﻀﻢ ‪ ...‬ﺳﻘﺎﻙ ﺻﻮﺏ ﺣﻴﹰﺎ ﻣﻦ ﻭﺍﻛﻒ ﺍﻟﻌﲔ‬
‫ﺍﻟﻌﲔ‪ :‬ﺳﺤﺎﺏ ﻳﻨﺸﺄ ﻣﻦ ﻗﺒﻞ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﺇﱐ ﻷﺫﻛﺮ ﺃﻳﺎﻣﹰﺎ ﻬﺑﺎ ﻭﻟﻨﺎ ‪ ...‬ﰲ ﻛﻞ ﺇﺻﺒﺎﺡ ﻳﻮﻡ ﻗﺮﺓ ﺍﻟﻌﲔ‬
‫ﺍﻟﻌﲔ ﻫﻬﻨﺎ‪ :‬ﻋﲔ ﺍﻹﻧﺴﺎﻥ ﻭﻏﲑﻩ‪.‬‬
‫ﺗﺪﱐ ﻣﻌﺸﻘﺔ ﻣﻨﺎ ﻣﻌﺘﻘﺔ ‪ ...‬ﺗﺸﺠﻬﺎ ﻋﺬﺑﺔ ﻣﻦ ﻧﺎﺑﻊ ﺍﻟﻌﲔ‬
‫ﺍﻟﻌﲔ ﻫﻬﻨﺎ‪ :‬ﻣﺎ ﻳﻨﺒﻊ ﻣﻨﻪ ﺍﳌﺎﺀ‪.‬‬
‫ﺇﺫﺍ ﲤﺰﺯﻫﺎ ﺷﻴﺦ ﺑﻪ ﻃﺮﻕ ‪ ...‬ﺳﺮﺕ ﺑﻘﻮﻬﺗﺎ ﰲ ﺍﻟﺴﺎﻕ ﻭﺍﻟﻌﲔ‬
‫ﺍﻟﻌﲔ ﻫﻬﻨﺎ‪ :‬ﻋﲔ ﺍﻟﺮﻛﺒﺔ‪ ،‬ﻭﺍﻟﻄﺮﻕ‪ :‬ﺿﻌﻒ ﺍﻟﺮﻛﺒﺘﲔ‪.‬‬
‫ﻭﺍﻟﺰﻕ ﻣﻶﻥ ﻣﻦ ﻣﺎﺀ ﺍﻟﺴﺮﻭﺭ ﻓﻼ ‪ ...‬ﲣﺸﻰ ﺗﻮﻟﻪ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﲔ‬
‫ﺍﻟﻌﲔ ﻫﻬﻨﺎ‪ :‬ﺛﻘﺐ ﻳﻜﻮﻥ ﰲ ﺍﳌﺰﺍﺩﺓ‪ ،‬ﻭﺗﻮﻟﻪ ﺍﳌﺎﺀ‪ :‬ﺃﻥ ﻳﺘﺴﺮﺏ‪.‬‬
‫ﻭﻏﺎﺏ ﻋﺬﺍﻟﻨﺎ ﻋﻨﺎ ﻓﻼ ﻛﺪﺭ ‪ ...‬ﰲ ﻋﻴﺸﻨﺎ ﻣﻦ ﺭﻗﻴﺐ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻌﲔ‬
‫ﺍﻟﻌﲔ ﻫﻬﻨﺎ‪ :‬ﻻ ﺭﻗﻴﺐ‪.‬‬
 ‫ﻳﻘﺴﻢ ﺍﻟﻮﺩ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ﻗﺴﻤﹰﺎ ‪ ...‬ﻣﻴﺰﺍﻥ ﺻﺪﻕ ﺑﻼ ﲞﺲ ﻭﻻ ﻋﲔ‬
‫ﺍﻟﻌﲔ ﻫﻬﻨﺎ‪ :‬ﺍﻟﻌﲔ ﰲ ﺍﳌﻴﺰﺍﻥ‪.‬‬
‫ﻭﻓﺎﺋﺾ ﺍﳌﺎﻝ ﻳﻐﻨﻴﻨﺎ ﲝﺎﺿﺮﻩ ‪ ...‬ﻓﻨﻜﺘﻔﻲ ﻣﻦ ﺛﻘﻴﻞ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻌﲔ‬
‫ﺍﻟﻌﲔ ﻫﻬﻨﺎ‪ :‬ﺍﳌﺎﻝ ﺍﻟﻨﺎﺽ‪.‬‬
‫ﻭﺍﺠﻤﻟﻠﻤﻞ ﺍﺠﻤﻟﺘﱯ ﺗﻐﲏ ﻓﻮﺍﺋﺪﻩ ‪ ...‬ﺣﻔﺎﻇﻪ ﻋﻦ ﻛﺘﺎﺏ ﺍﳉﻴﻢ ﻭﺍﻟﻌﲔ‬
‫ﻗﺎﻝ‪ :‬ﻭﲞﻄﻪ ﺃﻳﻀﹰﺎ‪ :‬ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﺣﺠﺠﺖ ﻓﻠﻘﻴﺖ ﲟﻜﺔ ﻧﺎﺳﹰﺎ ﻣﻦ ﻫﺬﻳﻞ‪ ،‬ﻓﺠﺎﺭﻳﺘﻬﻢ ﺫﻛﺮ ﺷﻌﺮﺍﺋﻬﻢ‪ .‬ﻭﺟﺪﺕ‬
‫ﻋﻠﻰ ﻧﺴﺨﺔ ﻗﺪﳝﺔ ﺑﻜﺘﺎﺏ ﺍﺠﻤﻟﻤﻞ‪ ،‬ﻣﻦ ﺗﺼﻨﻴﻒ ﺍﺑﻦ ﻓﺎﺭﺱ ﻣﺎ ﺻﻮﺭﺗﻪ‪ :‬ﺗﺄﻟﻴﻒ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳊﺴﲔ‪ ،‬ﺃﲪﺪ ﺑﻦ‬
‫ﻓﺎﺭﺱ‪ ،‬ﺍﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻟﺰﻫﺮﺍﻭﻱ‪ ،‬ﺍﻷﺳﺘﺎﺫ ﺧﺮﺯﻱ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻭﻃﻨﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻛﺎﻥ ﻣﻦ ﺭﺳﺘﺎﻕ ﺍﻟﺰﻫﺮﺍﺀ‪ ،‬ﻣﻦ‬
‫ﺍﻟﻘﺮﻳﺔ ﺍﳌﻌﺮﻭﻓﺔ ﺑﻜﺮﺳﻔﺔ ﻭﺟﻴﺎﻧﺎ ﺑﺎﺫ‪ ،‬ﻭﻗﺪ ﺣﻀﺮﺕ ﺍﻟﻘﺮﻳﺘﲔ ﻣﺮﺍﺭﺍﹰ‪ ،‬ﻭﻻ ﺧﻼﻑ ﺃﻧﻪ ﻗﺮﻭﻱ‪.‬‬
‫ﺣﺪﺛﲏ ﻭﺍﻟﺪﻱ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﲨﻠﺔ ﺣﺎﺿﺮﻱ ﳎﺎﻟﺴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺗﺎﻩ ﺁﺕ ﻓﺴﺄﻟﻪ ﻋﻦ ﻭﻃﻨﻪ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻛﺮﺳﻒ‪ ،‬ﻗﺎﻝ ﻓﺘﻤﺜﻞ ﺍﻟﺸﻴﺦ‪:‬‬
‫ﺑﻼﺩ ﻬﺑﺎ ﺷﺪﺕ ﻋﻠﻰ ﲤﺎﺋﻤﻲ ‪ ...‬ﻭﺃﻭﻝ ﺃﺭﺽ ﻣﺲ ﺟﻠﻴﺪ ﺗﺮﺍﻬﺑﺎ‬
‫ﻭﻛﺘﺒﻪ ﳎﻤﻊ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ ﲞﻄﻪ‪ ،‬ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺁﺧﺮ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﺻﻮﺭﺗﻪ ﺃﻳﻀﹰﺎ‪ :‬ﻗﻀﻰ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﺃﲪﺪ ﺍﺑﻦ ﻓﺎﺭﺱ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﺻﻔﺮ ﺳﻨﺔ ﲬﺲ‬
‫ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﺑﺎﻟﺮﻱ‪ ،‬ﻭﺩﻓﻦ ﻬﺑﺎ ﻣﻘﺎﺑﻞ ﻣﺸﻬﺪ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻳﻌﲏ‬
‫ﺍﳉﺮﺟﺎﱐ‪.‬‬
‫ﺃﻧﺸﺪ ﺃﺑﻮ ﺍﻟﺮﳛﺎﻥ ﺍﻟﺒﲑﻭﱐ ﰲ ﻛﺘﺎﺏ ﺍﻵﺛﺎﺭ ﺍﻟﺒﺎﻗﻴﺔ‪ ،‬ﻋﻦ ﺍﻟﻘﺮﻭﻥ ﺍﳋﺎﻟﻴﺔ‪ ،‬ﻷﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪:‬‬
‫ﻗﺪ ﻗﺎﻝ ﻓﻴﻤﺎ ﻣﻀﻰ ﺣﻜﻴﻢ ‪ ...‬ﻣﺎ ﺍﳌﺮﺀ ﺇﻻ ﺑﺄﺻﻐﺮﻳﻪ‬

‫ﻓﻘﻠﺖ ﻗﻮﻝ ﺍﻣﺮﺉ ﻟﺒﻴﺐ ﻣﺎ ﺍﳌﺮﺀ ﺇﻻ ﺑﺪﺭﳘﻴﻪ‬

‫ﻣﻦ ﱂ ﻳﻜﻦ ﻣﻌﻪ ﺩﺭﳘﺎﻩ ‪ ...‬ﱂ ﺗﻠﺘﻔﺖ ﻋﺮﺳﻪ ﺇﻟﻴﻪ‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺫﻟﻪ ﺣﻘﲑﹰﺍ ‪ ...‬ﺗﺒﻮﻝ ﺳﻨﻮﺭﻩ ﻋﻠﻴﻪ‬
‫ﻭﺣﺪﺙ ﻫﻼﻝ ﺑﻦ ﺍﳌﻈﻔﺮ ﺍﻟﺮﳛﺎﱐ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﻋﺒﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﻚ ﺍﻟﺸﺎﻋﺮ ﺇﱃ ﺍﻟﺮﻱ‪ ،‬ﰲ ﺃﱘ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻓﺘﻮﻗﻊ‬
‫ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺃﻥ ﻳﺰﻭﺭﻩ ﺍﺑﻦ ﺑﺎﺑﻚ‪ ،‬ﻭﻳﻘﻀﻲ ﺣﻖ ﻋﻠﻤﻪ ﻭﻓﻀﻠﻪ‪ ،‬ﻭﺗﻮﻗﻊ ﺍﺑﻦ ﺑﺎﺑﻚ‪ ،‬ﺃﻥ ﻳﺰﻭﺭﻩ ﺍﺑﻦ‬
‫ﻓﺎﺭﺱ‪ ،‬ﻭﻳﻘﻀﻲ ﺣﻖ ﻣﻘﺪﻣﻪ‪ ،‬ﻓﻠﻢ ﻳﻔﻌﻞ ﺃﺣﺪﳘﺎ ﻣﺎ ﻇﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻜﺘﺐ ﺍﺑﻦ ﻓﺎﺭﺱ ﺇﱃ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺣﺴﻮﻟﺔ‪:‬‬
‫ﻼ ﻣﻦ ﻧﻮﺍﻙ ﺇﻳﺎﺑﻚ‬
‫ﺗﻌﺪﻳﺖ ﰲ ﻭﺻﻠﻲ ﻓﻌﺪﻱ ﻋﺘﺎﺑﻚ ‪ ...‬ﻭﺃﺩﱏ ﺑﺪﻳ ﹰ‬
‫ﺗﻴﻘﻨﺖ ﺃﻥ ﱂ ﺃﺣﻆ ﻭﺍﻟﺸﻤﻞ ﺟﺎﻣﻊ ‪ ...‬ﺑﺄﻳﺴﺮ ﻣﻄﻠﻮﺏ ﻓﻬﻼ ﻛﺘﺎﺑﻚ‬
‫ﺫﻫﺒﺖ ﺑﻘﻠﺐ ﻋﻴﻞ ﺑﻌﺪﻙ ﺻﱪﻩ ‪ ...‬ﻏﺪﺍﺓ ﺃﺭﺗﻨﺎ ﺍﳌﺮﻗﻼﺕ ﺫﻫﺎﺑﻚ‬
‫ﻭﻣﺎ ﺍﺳﺘﻤﻄﺮﺕ ﻋﻴﲏ ﺳﺤﺎﺑﺔ ﺭﻳﺒﺔ ‪ ...‬ﻟﺪﻳﻚ ﻭﻻ ﻣﺴﺖ ﳝﻴﲏ ﺳﺨﺎﺑﻚ‬
‫ﻭﻻ ﻧﻘﺒﺖ ﻭﺍﻟﺼﺐ ﻳﺼﺒﻮ ﳌﺜﻠﻬﺎ ‪ ...‬ﻋﻦ ﺍﻟﻮﺟﻨﺎﺕ ﺍﻟﻐﺎﻧﻴﺎﺕ ﻧﻘﺎﺑﻚ‬
‫ﻭﻻ ﻗﻠﺖ ﻳﻮﻣﹰﺎ ﻋﻦ ﻗﻠ ًﻰ ﻭﺁﻣﺔ ‪ ...‬ﻟﻨﻔﺴﻚ‪ :‬ﺳﻠﻰ ﻋﻦ ﺛﻴﺎﰊ ﺛﻴﺎﺑﻚ‬
 ‫ﻭﺃﻧﺖ ﺍﻟﱵ ﺷﻴﺒﺖ ﻗﺒﻞ ﺃﻭﺍﻧﻪ ‪ ...‬ﺷﺒﺎﰊ ﺳﻘﻰ ﺍﻟﻐﺮ ﺍﻟﻐﻮﺍﺩﻱ ﺷﺒﺎﺑﻚ‬
‫ﲡﻨﺒﺖ ﻣﺎ ﺃﻭﰱ ﻭﻋﺎﻗﺒﺖ ﻣﺎ ﻛﻔﻰ ‪ ...‬ﺃﱂ ﻳﺄﻥ ﺳﻌﺪﻯ ﺃﻥ ﺗﻜﻔﻲ ﻋﺘﺎﺑﻚ؟‬
‫ﻭﻗﺪ ﻧﺒﺤﺘﲏ ﻣﻦ ﻛﻼﺑﻚ ﻋﺼﺒﺔ ‪ ...‬ﻓﻬﻼ ﻭﻗﺪ ﺣﺎﻟﻮﺍ ﺯﺟﺮﺕ ﻛﻼﺑﻚ‬
‫ﲡﺎﻓﻴﺖ ﻋﻦ ﻣﺴﺘﺤﺴﻦ ﺍﻟﱪ ﲨﻠﺔ ‪ ...‬ﻭﺟﺮﺕ ﻋﻠﻰ ﲞﱵ ﺟﻔﺎﺀ ﺍﺑﻦ ﺑﺎﺑﻚ‬
‫ﻓﻠﻤﺎ ﻭﻗﻒ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻮﱄ ﻋﻠﻰ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﺃﺭﺳﻠﻬﺎ ﺇﱃ ﺍﺑﻦ ﺑﺎﺑﻚ‪ ،‬ﻭﻛﺎﻥ ﻣﺮﻳﻀﺎﹰ‪ ،‬ﻓﻜﺘﺐ ﺟﻮﺍﻬﺑﺎ ﺑﺪﻳﻬﹰﺎ‪:‬‬
‫ﻼﻻ‬‫ﻭﺻﻠﺖ ﺍﻟﺮﻗﻌﺔ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﺍﻷﺳﺘﺎﺫ ‪ -‬ﻭﻓﻬﻤﺘﻬﺎ‪ ،‬ﻭﺃﻧﺎ ﺃﺷﻜﻮ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﻓﺈﻧﻪ ﺻﲑﱐ ﻓﺼ ﹰ‬
‫ﻭﺻﻼﹰ‪ ،‬ﻭﺟﹰﺎ ﻻ ﻧﺼﻼﹰ‪ ،‬ﻭﻭﺿﻌﲏ ﻣﻮﺿﻊ ﺍﳊﻼﻭﻯ ﻣﻦ ﺍﳌﻮﺍﺋﺪ‪ ،‬ﻭﲤﺖ ﻣﻦ ﺃﻭﺍﺧﺮ ﺍﻟﻘﺼﺎﺋﺪ‪ ،‬ﻭﺳﺤﺐ ﺍﲰﻲ ﻣﻨﻬﺎ‬
‫ﻣﺴﺤﺐ ﺍﻟﺬﻳﻞ‪ ،‬ﻭﺃﻭﻗﻌﻪ ﻣﻮﻗﻊ ﺍﻟﺬﻧﺐ ﺍﶈﺪﻭﻑ ﻣﻦ ﺍﳋﻴﻞ‪ ،‬ﻭﺟﻌﻞ ﻣﻜﺎﱐ ﻣﻜﺎﻥ ﺍﻟﻘﻔﻞ ﻣﻦ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻓﺬﻟﻚ ﻣﻦ‬
‫ﺍﻋﻠﺤﺴﺎﺏ‪ ،‬ﻭﻗﺪ ﺃﺟﺒﺖ ﻋﻦ ﺃﺑﻴﺎﺗﻪ ﺑﺄﺑﻴﺎﺕ‪ ،‬ﺃﻋﻠﻢ ﺃﻥ ﻓﻴﻬﺎ ﺿﻌﻔﹰﺎ ﻟﻌﻠﺘﲔ‪ :‬ﻋﻠﱵ‪ ،‬ﻭﻋﻠﺘﻬﺎ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺃﻳﺎ ﺃﺛﻼﺕ ﺍﻟﺸﻌﺐ ﻣﻦ ﻣﺮﺝ ﻳﺎﺑﺲ ‪ ...‬ﺳﻼﻡ ﻋﻠﻰ ﺁﺛﺎﺭﻛﻦ ﺍﻟﺪﻭﺍﺭﺱ‬
‫ﻟﻘﺪ ﺷﺎﻗﲏ ﻭﺍﻟﻠﻴﻞ ﰲ ﴰﻠﺔ ﺍﳊﻴﺎ ‪ ...‬ﺇﻟﻴﻜﻦ ﺗﺮﺟﻴﻊ ﺍﻟﻨﺴﻢ ﺍﳌﺨﺎﻟﺲ‬
‫ﻭﶈﺔ ﺑﺮﻕ ﻣﺴﺘﻀﺊ ﻛﺄﻧﻪ ‪ ...‬ﺗﺮﺩﺩ ﳊﻆ ﺑﲔ ﺃﺟﻔﺎﻥ ﻧﺎﻋﺲ‬
‫ﻓﺒﺖ ﻛﺄﱐ ﺻﻌﺪﺓ ﳝﻨﻴﺔ ‪ ...‬ﺗﺰﻋﺰﻉ ﰲ ﻧﻘﻊ ﻣﻦ ﺍﻟﻠﻴﻞ ﺩﺍﻣﺲ‬
‫ﺃﻻﻯ ﺣﺒﺬﺍ ﺻﺒﺢ ﺇﺫﺍ ﺍﺑﻴﺾ ﺃﻓﻘﻪ ‪ ...‬ﺗﺼﺪﻉ ﻋﻦ ﻗﺮﻥ ﻣﻦ ﺍﻟﺸﻤﺲ ﻭﺍﺭﺱ‬
‫ﺭﻛﺒﺖ ﻣﻦ ﺍﳋﻠﺼﺎﺀ ﺃﺭﻗﺐ ﺳﻴﻠﻬﺎ ‪ ...‬ﻭﺭﻭﺩ ﺍﳌﻄﻲ ﺍﻟﻈﺎﻣﺌﺎﺕ ﺍﻟﻜﻮﺍﻧﺲ‬
‫ﻓﻴﺎ ﻃﺎﺭﻕ ﺍﻟﺰﻭﺭﺍﺀ ﻗﻞ ﻟﻐﻴﻮﻣﻬﺎ ‪ ...‬ﺃﻫﻠﻲ ﻋﻠﻰ ﻣﻐﲎ ﻣﻦ ﺍﻟﻜﺮﺥ ﺁﻧﺲ‬
‫ﻭﻗﻞ ﻟﺮﻳﺎﺽ ﺍﻟﻘﻔﺺ ﻬﺗﺪﻱ ﻧﺴﻴﻤﻬﺎ ‪ ...‬ﻓﻠﺴﺖ ﻋﻠﻰ ﺑﻌﺪ ﺍﳌﺰﺍﺭ ﺑﺂﻳﺲ‬
‫ﺃﻻ ﻟﻴﺖ ﺷﻌﺮﻱ ﻫﻞ ﺃﺑﻴﱳ ﻟﻴﻠﺔ ‪ ...‬ﻟﻘﻰ ﺑﲔ ﺃﻗﺮﺍﻁ ﺍﳌﻬﺎ ﻭﺍﶈﺎﺑﺲ‬
‫ﻭﻫﻞ ﺃﺭﻳﻦ ﺍﻟﺮﻱ ﺩﻫﻠﻴﺰ ﺑﺎﺑﻚ ‪ ...‬ﻭﺑﺎﺑﻚ ﺩﻫﻠﻴﺰ ﺇﱃ ﺃﺭﺽ ﻓﺎﺭﺱ‬
‫ﻼ ﰲ ﻗﻮﺍﰲ ﺍﺑﻦ ﻓﺎﺭﺱ‬‫ﻼ ﻋﻠﻴﻬﻤﺎ ‪ ...‬ﻛﻤﺎ ﺻﺮﺕ ﻗﻔ ﹰ‬‫ﻭﻳﺼﺒﺢ ﺭﺩﻡ ﺍﻟﺴﺪ ﻗﻔ ﹰ‬
‫ﻓﻌﺮﺽ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻮﱄ ﺍﳌﻘﻄﻮﻋﲔ ﻋﻠﻰ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﻋﺮﻓﻪ ﺍﳊﺎﻝ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺒﺎﺩﺉ ﺃﻇﻠﻢ‪ ،‬ﻭﺍﻟﻘﺎﺩﻡ ﻳﺰﺍﺭ‪،‬‬
‫ﻭﺣﺴﻦ ﺍﻟﻌﻬﺪ ﻣﻦ ﺍﻹﳝﺎﻥ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﺑﻦ ﺷﺒﺎﺑﺔ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺃﺑﻮ ﺍﻟﺼﻘﺮ‬

‫ﺍﻟﻨﺤﻮﻱ ﺍﳍﻤﺬﺍﱐ‪ ،‬ﻣﻦ ﺃﻫﻞ ﳘﺬﺍﻥ‪ ،‬ﺫﻛﺮﻩ ﺷﲑﻭﻳﻪ ﻛﺎﻥ ﻳﻠﻘﺐ ﺑﺴﺎﺳﻲ ﺩﻭﻳﺮ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﺭﻭﻯ‬
‫ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺴﲔ ﺩﻳﺰﻳﻞ‪ ،‬ﻭﺃﰊ ﺧﻠﻴﻔﺔ ﺍﻟﻔﻀﻞ ﺍﺑﻦ ﺍﳋﺒﺎﺏ ﺍﳉﻤﺤﻲ‪ ،‬ﻭﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻭﺃﰊ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻟﻌﺪﻭﻱ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺧﻠﻒ ﻭﻛﻴﻊ‪ ،‬ﻭﺃﰊ‬
‫ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺛﻌﻠﺐ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳌﱪﺩ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﻟﺮﺷﻴﺪﻱ ﻭﻏﲑﻫﻢ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺑﻼﻝ‪ ،‬ﻭﺃﺑﻮ‬
‫ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﺗﺮﻛﺎﻥ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻔﺮ ﺍﻷﺳﺪﻱ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺧﻠﻒ‪ ،‬ﺑﻦ ﳏﻤﺪ‬
‫ﺍﳋﻴﺎﻁ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﺍﺑﻦ ﺭﻭﺯﻧﺔ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬
 ‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﻟﻔﻈﺎﹰ‪ ،‬ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﻗﺎﻝ‪:‬‬
‫ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﺼﻘﺮ ﺑﻦ ﺷﺒﺎﺑﺔ ﺍﻟﻜﺎﺗﺐ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻓﺎﺳﺘﺄﺫﻧﺖ ﻋﻠﻰ ﺍﺑﻦ ﺧﻠﻴﻔﺔ‪ ،‬ﻭﻋﻨﺪﻩ ﲨﺎﻋﺔ ﻣﻦ‬
‫ﺍﳍﺎﴰﻴﲔ ﻳﺘﻐﺪﻭﻥ‪ ،‬ﻓﺤﺒﺴﲏ ﺍﻟﺒﻮﺍﺏ‪ ،‬ﻓﻜﺘﺒﺖ ﰲ ﺭﻗﻌﺔ ﻭﻧﺎﻭﻟﺘﻬﺎ ﺑﻌﺾ ﻏﻠﻤﺎﻧﻪ‪ ،‬ﻓﻨﺎﻭﳍﺎ ﺃﺑﺎ ﺧﻠﻴﻔﺔ‪:‬‬
‫ﺃﺑﺎ ﺧﻠﻴﻔﺔ ﲡﻔﻮ ﻣﻦ ﻟﻪ ﺃﺩﺏ ‪ ...‬ﻭﺗﺘﺤﻒ ﺍﻟﻐﺮ ﻣﻦ ﺃﻭﻻﺩ ﻋﺒﺎﺱ‬
‫ﻣﺎ ﻛﺎﻥ ﻗﺪﺭ ﺭﻏﻴﻒ ﻟﻮ ﲰﺤﺖ ﺑﻪ ‪ ...‬ﺷﻴﺌﹰﺎ ﻭﺗﺄﺫﻥ ﱄ ﰲ ﲨﻠﺔ ﺍﻟﻨﺎﺱ‬
‫ﻓﻠﻤﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﺍﻟﺮﻗﻌﺔ ﻗﺎﻝ‪ :‬ﻋﻠﻲ ﺑﺎﳍﻤﺬﺍﱐ ﺻﺎﺣﺐ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﺄﺩﺧﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺪﻡ ﺇﱄ ﻃﺒﻘﹰﺎ ﻣﻦ ﺭﻃﺐ‪،‬‬
‫ﻭﺃﺟﻠﺴﲏ ﻣﻌﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ‬

‫ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺟﻌﻔﺮ‬

‫ﺍﻟﺒﺎﻃﺮﻗﺎﱐ ﺍﳌﻘﺮﺉ‪ ،‬ﻣﺎﺕ ﰲ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺻﻔﺮ‪ ،‬ﺳﻨﺔ ﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺑﺄﺻﺒﻬﺎﻥ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻛﺎﻥ ﻣﻘﺮﺋﹰﺎ ﻓﺎﺿﻼﹰ‪ ،‬ﻭﻣﺘﺤﺪﺛﹰﺎ ﻣﻜﺜﺮﹰﺍ ﻣﻦ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺘﺐ ﺑﻨﻔﺴﻪ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﳋﻂ‬
‫ﺩﻗﻴﻘﻪ‪ ،‬ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﲨﺎﻋﺔ ﻣﻦ ﻣﺸﺎﻫﲑ ﺍﻟﻘﺪﻣﺎﺀ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ‪ ،‬ﻭﺻﻨﻒ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻓﻴﻪ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ‬
‫ﺍﻟﻘﺮﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻮﺍﺫ‪ ،‬ﻭﺻﻠﻰ ﺑﺎﻟﻨﺎﺱ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﺳﻨﲔ‪ ،‬ﺑﻌﺪ ﺍﺑﻦ ﺍﳌﻈﻔﺮ ﺑﻦ ﺍﻟﺸﺒﻴﺐ‪ ،‬ﲰﻊ ﺍﳊﺪﻳﺚ‬
‫ﻣﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺧﺮﺷﻴﺪﺓ ﺍﻟﺘﺎﺟﺮ ﻭﲨﺎﻋﺔ‪ ،‬ﻭﺭﻭﻯ ﻟﻨﺎ ﻋﻦ‬
‫ﲨﺎﻋﺔ ﻛﺜﲑﺓ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﺪﺓ‪ :‬ﺟﺮﻯ ﺫﻛﺮ ﺍﻟﺒﺎﻃﺮﻗﺎﱐ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﻋﻤﺮ‪ - ،‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﺍﻟﺸﻴﺦ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﻨﺨﺸﱯ‪ ،‬ﻭﲨﺎﻋﺔ ﺣﺎﺿﺮﻭﻥ‪ ،‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺻﻨﻒ ﻣﺴﻨﺪﹰﺍ ﺿﻤﻨﻪ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺘﺐ ﺍﳌﱳ ﻣﻦ ﺍﻷﺻﻞ‪ ،‬ﰒ ﺃﳊﻘﻪ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺷﺮﻁ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻭﺃﻫﻠﻪ‪،‬‬
‫ﻳﺘﻜﻠﻢ ﰲ ﻣﺴﺎﺋﻞ ﻻ ﻳﺴﻊ ﺍﳌﻮﺿﻊ ﺫﻛﺮﻫﺎ‪ ،‬ﻭﻟﻮ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺀ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻟﻜﺎﻥ ﺧﲑﹰﺍ ﻟﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻛﺎﻣﻞ‪ ،‬ﺑﻦ ﺷﺠﺮﺓ‪ ،‬ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﺑﻦ ﻛﻌﺐ‬

‫ﺍﺑﻦ ﻳﺰﻳﺪ ﺃﺑﻮﺑﻜﺮ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺑﻦ ﻛﺎﻣﻞ‪ ،‬ﻭﻟﺪﺕ ﰲ ﺳﻨﺔ ﺳﺘﲔ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻭﻣﺎﺕ ﰲ‬
‫ﺍﶈﺮﻡ ﺳﻨﺔ ﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻓﻜﺎﻥ ﻳﻨﺰﻝ ﰲ ﺷﺎﺭﻉ ﻋﺒﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ﺑﻦ‬
‫ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﻭﺗﻘﻠﺪ ﻗﻀﺎﺀ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺃﰊ ﻋﻤﺮ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻷﺣﻜﺎﻡ‪ ،‬ﻭﻋﻠﻮﻡ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺃﻳﺎﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﻨﺪﱘ‪ .‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻘﺮﻳﺐ ﰲ ﻛﺸﻒ ﺍﻟﻐﺮﻳﺐ‪ ،‬ﻛﺘﺎﺏ ﻣﻮﺟﺰ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﻋﻦ ﺣﻜﻢ ﺍﻟﺘﻨﺰﻳﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻨﺰﻳﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺨﺘﺼﺮ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺸﺮﻭﻁ ﺍﻟﻜﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﺤﺚ ﻭﺍﳊﺚ‪ ،‬ﻛﺘﺎﺏ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻌﺮ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ‪.‬‬
‫ﻭﻛﺎﻥ ﻗﺪ ﺍﺧﺘﺎﺭ ﻟﻨﻔﺴﻪ ﻣﺬﻫﺒﺎﹰ‪ ،‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻭﺣﺪﺙ ﺍﺑﻦ ﻛﺎﻣﻞ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﺍﻟﻌﻮﰲ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺍﳉﻬﻢ‬
‫ﺍﻟﺴﻤﺮﻱ‪ ،‬ﻭﺃﰊ ﻗﻼﺑﺔ ﺍﻟﺮﻗﺎﺷﻲ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ‪ ،‬ﻭﺃﰊ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺮﻣﺬﻱ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ‬
‫ﺍﷲ ﺍﳌﺮﺯﺑﺎﱐ‪ ،‬ﻭﺣﺪﺛﻨﺎ ﻋﻨﻪ ﺍﺑﻦ ﺭﺯﻗﻮﻳﻪ ﻭﻏﲑﻩ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺭﺯﻗﻮﻳﻪ‪ :‬ﱂ ﺗﺮ ﻋﻴﻨﺎﻱ ﻣﺜﻠﻪ‪ ،‬ﻭﳌﺎ ﺑﻠﻎ ﺍﻟﺜﻤﺎﻧﲔ ﺃﻧﺸﺪﻧﺎ‪:‬‬
‫ﻋﻘﺪ ﺍﻟﺜﻤﺎﻧﲔ ﻋﻘﺪ ﻟﻴﺲ ﻳﺒﻠﻐﻪ ‪ ...‬ﺇﻻ ﺍﳌﺆﺧﺮ ﻟﻸﺧﺒﺎﺭ ﻭﺍﻟﻐﲑ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﺍﻟﻘﺎﺿﻲ ﺑﻦ ﻛﺎﻣﻞ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ ﺗﻨﻘﻞ ﺍﻷﻳﺎﻡ ‪ ...‬ﻭﺍﳌﺮﺀ ﺑﲔ ﳏﻠﻞ ﻭﺣﺮﺍﻡ‬
‫ﻭﺇﺫﺍ ﺗﻘﺸﻌﺖ ﺍﻷﻣﻮﺭ ﺗﻜﺸﻔﺖ ‪ ...‬ﻋﻦ ﻓﻀﻞ ﺃﻳﺎﻡ ﻭﻗﺒﺢ ﺃﻧﺎﻡ‬
‫ﻭﺳﺌﻞ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻋﻦ ﺍﺑﻦ ﻛﺎﻣﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻣﺘﺴﺎﻫﻼﹰ‪ ،‬ﺭﲟﺎ ﺣﺪﺙ ﻥ ﺣﻔﻈﻪ ﲟﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺃﻫﻠﻜﻪ‬
‫ﺍﻟﻌﺠﺐ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﳜﺘﺎﺭ‪ ،‬ﻭﻻ ﻳﻀﻊ ﻷﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ ﺃﺻﻼﹰ‪ ،‬ﻗﻴﻞ‪ :‬ﺃﻛﺎﻥ ﺟﺮﻳﺮﻱ ﺍﳌﺬﻫﺐ؟ ﻓﻘﺎﻝ‪ :‬ﺑﻞ ﺧﺎﻟﻔﻪ‪،‬‬
‫ﻭﺍﺧﺘﺎﺭ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺃﻣﻠﻰ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﻟﺴﲑ‪ ،‬ﻭﺗﻜﻠﻢ ﻋﻠﻰ ﺍﻷﺧﺒﺎﺭ‪.‬‬

‫ﺃﻧﺒﺄﻧﺎ ﺍﳋﻄﻴﺐ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻨﺼﻮﺭﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻨﺼﻮﺭ‪ ،‬ﻣﻮﻫﻮﺏ ﺑﻦ‬
‫ﺍﳉﻮﺍﻟﻴﻘﻲ‪ ،‬ﺣﺪﺛﻨﺎ ﺛﺎﺑﺖ ﺑﻦ ﺑﻨﺪﺍﺭ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﺷﺎﺫﺍﻥ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻛﺎﻣﻞ‪،‬‬
‫ﺑﻦ ﺷﺠﺮﺓ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻋﻴﺴﻰ ﺍﳌﻘﺮﺉ‪ ،‬ﻳﻌﺮﻑ‬
‫ﺑﺎﻟﻘﺴﻄﺎﻃﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﺳﻌﺪ ﺑﻦ ﺯﻧﺒﻮﺭ‪ ،‬ﻓﺄﺗﻴﻨﺎﻩ ﻓﺤﺪﺛﻨﺎ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻔﻀﻴﻞ ﺍﺑﻦ ﻋﻴﺎﺽ‪ ،‬ﻓﺎﺳﺘﺄﺫﻧﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻢ ﻳﺆﺫﻥ ﻟﻨﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻴﻞ ﻟﻨﺎ‪ :‬ﺇﻧﻪ ﻻ ﳜﺮﺝ ﺇﻟﻴﻜﻢ ﺇﻻ‬
‫ﺃﻥ ﻳﺴﻤﻊ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻣﻌﻨﺎ ﺭﺟﻞ ﻣﺆﺫﻥ‪ ،‬ﻭﻛﺎﻥ ﺻﻴﺘﹰﺎ ﻓﻘﻠﻨﺎ ﻟﻪ‪ :‬ﺍﻗﺮﺃ ﻓﻘﺮﺃ‪ " :‬ﺃﳍﺎﻛﻢ ﺍﻟﺘﻜﺎﺛﺮ " ‪ ،‬ﻭﺭﻓﻊ‬
‫ﻬﺑﺎ ﺻﻮﺗﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﺷﺮﻑ ﻋﻠﻴﻨﺎ ﺍﻟﻔﻀﻴﻞ‪ ،‬ﻭﻗﺪ ﺑﻜﻰ ﺣﱴ ﺑﻞ ﳊﻴﺘﻪ ﺑﺎﻟﺪﻣﻮﻉ‪ ،‬ﻭﻣﻌﻪ ﺧﺮﻗﺔ ﻳﻨﺸﻒ ﻬﺑﺎ ﺍﻟﺪﻣﻊ ﻣﻦ‬
‫ﻋﻴﻨﻴﻪ‪ ،‬ﻭﺃﻧﺸﺄ ﻳﻘﻮﻝ‪:‬‬
‫ﺑﻠﻐﺖ ﺍﻟﺜﻤﺎﻧﲔ ﺃﻭ ﺟﺰﻬﺗﺎ ‪ ...‬ﻓﻤﺎﺫﺍ ﺃﺅﻣﻞ ﺃﻭ ﺃﻧﺘﻈﺮ؟‬
‫ﺃﺗﺎﱐ ﲦﺎﻧﻮﻥ ﻣﻦ ﻣﻮﻟﺪﻱ ‪ ...‬ﻭﺑﻌﺪ ﺍﻟﺜﻤﺎﻧﲔ ﻣﺎ ﻳﻨﺘﻈﺮ؟‬
‫ﻋﻠﺘﲏ ﺍﻟﺴﻨﻮﻥ ﻓﺄﺑﻠﻴﻨﲏ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﰒ ﺧﻨﻘﺘﻪ ﺍﻟﻌﱪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻣﻌﻨﺎ ﻋﻠﻲ ﺑﻦ ﺧﺸﺮﻡ ﻓﺄﲤﻪ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﺪﻗﺖ ﻋﻈﺎﻣﻲ ﻭﻛﻞ ﺍﻟﺒﺼﺮ ﻗﺎﻝ‪ :‬ﰒ‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﲪﺪ ﺑﻦ ﻛﺎﻣﻞ‪ :‬ﻭﻟﺪﺕ ﺳﻨﺔ ﺳﺘﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺃﻧﺸﺪﻧﺎ‪:‬‬
‫ﻋﻘﺪ ﺍﻟﺜﻤﺎﻧﲔ ﻋﻘﺪ ﻟﻴﺲ ﻳﺒﻠﻐﻪ ‪ ...‬ﺇﻻ ﺍﳌﺆﺧﺮ ﻟﻸﺧﺒﺎﺭ ﻭﺍﻟﻐﲑ‬

‫ﺃﲪﺪﺑﻦ ﻛﻠﻴﺐ ﺍﻟﻨﺤﻮﻱ‬

‫ﺻﺎﺣﺐ ﺃﺳﻠﻢ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺍﳌﻨﺘﻈﻢ‪ :‬ﺃﻥ ﺃﲪﺪ ﺑﻦ ﻛﻠﻴﺐ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ‬
‫ﺳﺖ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺫﻛﺮ ﻗﺼﺘﻪ ﺍﻟﱵ ﺃﺫﻛﺮﻫﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﻣﻦ ﺃﻳﻦ ﻟﻪ ﻫﺬﻩ ﺍﻟﻮﻓﺎﺓ؟ ﻓﺈﻥ‬
‫ﺍﳊﻤﻴﺪﻱ ﺫﻛﺮﻩ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻭﻓﺎﺗﻪ‪ ،‬ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻫﻮ ﺷﺎﻋﺮ ﻣﺸﻬﻮﺭ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺷﻌﺮﻩ ﰲ‬
‫ﺃﺳﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﻓﺮﻁ ﰲ ﺣﺒﻪ‪ ،‬ﺣﱴ ﺃﺩﺍﻩ ﺫﻟﻚ ﺇﱃ ﺍﳌﻮﺕ‪ ،‬ﻭﺧﱪﻩ ﰲ ﺫﻟﻚ ﻇﺮﻳﻒ ﺭﻭﺍﻩ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‬
 ‫ﺍﳌﺬﺣﺠﻲ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﺧﺘﻠﻒ ﰲ ﺍﻟﻨﺤﻮ ﺇﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺍﺑﻦ ﺧﻄﺎﺏ ﺍﻟﻨﺤﻮﻱ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﻨﺎ ﻋﻨﺪﻩ ﺃﺑﻮ‬
‫ﺍﳊﺴﻦ‪ ،‬ﺃﺳﻠﻢ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺑﻦ ﻗﺎﺿﻲ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺃﺳﻠﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺻﺎﺣﺐ ﺍﳌﺰﱐ ﻭﺍﻟﺮﺑﻴﻊ‪ ،‬ﻗﺎﻝ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ :‬ﻭﻛﺎﻥ ﻣﻦ ﺃﲨﻞ ﻣﻦ ﺭﺃﺗﻪ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻛﺎﻥ ﳚﺊ ﻣﻌﻨﺎ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺧﻄﺎﺏ‪ ،‬ﺃ؛ﻣﺪ ﺑﻦ ﻛﻠﻴﺐ‪،‬‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ ﺍﻟﺒﺎﺭﻉ‪ ،‬ﻭﺍﻟﺸﻌﺮ ﺍﻟﺮﺍﺋﻖ‪ ،‬ﻓﺎﺷﺘﺪ ﻛﻠﻔﻪ ﺑﺄﺳﻠﻢ‪ ،‬ﻭﻓﺎﺭﻕ ﺻﱪﻩ‪ ،‬ﻭﺻﺮﻑ ﻓﻴﻪ ﺍﻟﻘﻮﻝ ﻣﺘﺴﺘﺮﹰﺍ‬
‫ﺑﺬﻟﻚ‪ ،‬ﺇﱃ ﺃﻥ ﻓﺸﺖ ﺃﺷﻌﺎﺭﻩ ﻓﻴﻪ‪ ،‬ﻭﺟﺮﺕ ﻋﻠﻰ ﺍﻷﻟﺴﻨﺔ‪ ،‬ﻭﺗﻨﻮﺷﺪﺕ ﰲ ﺍﶈﺎﻓﻞ‪ ،‬ﻓﻠﻌﻬﺪﻱ ﺑﻌﺮﺱ‪ ،‬ﻭﻓﻴﻪ ﺯﺍﻣﺮ‬
‫ﻳﺰﻣﺮ ﰲ ﺍﻟﺒﻮﻕ ﺑﻘﻮﻝ ﺃﲪﺪ ﺑﻦ ﻛﻠﻴﺐ ﰲ ﺃﺳﻠﻢ‪:‬‬
‫ﺃﺳﻠﻤﲏ ﰲ ﻫﻮﺍ ‪ ...‬ﻩ ﺃﺳﻴﻠﻢ ﻫﺬﺍ ﺍﻟﺮﺷﺎ‬
‫ﻏﺰﺍﻝ ﻟﻪ ﻣﻘﻠﺔ ‪ ...‬ﻳﺼﻴﺐ ﻬﺑﺎ ﻣﻦ ﻳﺸﺎ‬
‫ﻭﺷﻰ ﺑﻴﻨﻨﺎ ﺣﺎﺳﺪ ‪ ...‬ﺳﻴﺴﺄﻝ ﻋﻤﺎ ﻭﺷﻰ‬
‫ﻭﻟﻮ ﺷﺎﺀ ﺃﻥ ﻳﺮﺗﺸﻲ ‪ ...‬ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺭﻭﺣﻲ ﺍﺭﺗﺸﻰ‬
‫ﻓﻠﻤﺎ ﺑﻠﻎ ﻫﺬﺍ ﺍﳌﺒﻠﻎ‪ ،‬ﺍﻧﻘﻄﻊ ﺃﺳﻠﻢ ﻋﻦ ﲨﻴﻊ ﳎﺎﻟﺲ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﻟﺰﻡ ﺑﻴﺘﻪ ﻭﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺑﺎﺑﻪ‪ ،‬ﻓﻜﺎﻥ ﺃﲪﺪ ﺑﻦ‬
‫ﻼ ﻬﻧﺎﺭﻩ ﻛﻠﻪ‪ ،‬ﻓﺎﻧﻘﻄﻊ ﺃﺳﻠﻢ ﻋﻦ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺑﺎﺏ‬ ‫ﻛﻠﻴﺐ‪ ،‬ﻻ ﺷﻐﻞ ﻟﻪ ﺇﻻ ﺍﳌﺮﻭﺭ ﻋﻠﻰ ﺑﺎﺏ ﺃﺳﻠﻢ‪ ،‬ﺳﺎﺋﺮﹰﺍ ﻭﻣﻘﺒ ﹰ‬
‫ﺩﺍﺭﻩ ﻬﻧﺎﺭﺍﹰ‪ ،‬ﻓﺈﺫﺍ ﺻﻠﻰ ﺍﳌﻐﺮﺏ ﻭﺍﺧﺘﻠﻂ ﺍﻟﻈﻼﻡ‪ ،‬ﺧﺮﺝ ﻣﺴﺘﺮﻭﺣﺎﹰ‪ ،‬ﻭﺟﻠﺲ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭﻩ‪ ،‬ﻓﻌﻴﻞ ﺻﱪ ﺃﲪﺪ ﺑﻦ‬
‫ﻛﻠﻴﺐ‪ ،‬ﻓﺘﺤﻴﻞ ﰲ ﺑﻌﺾ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﻟﺒﺲ ﺟﺒﺔ ﻣﻦ ﺟﺒﺎﺏ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ‪ ،‬ﻭﺃﻋﺘﻢ ﲟﺜﻞ ﻋﻤﺎﺋﻤﻬﻢ‪ ،‬ﻭﺃﺧﺬ ﺑﺈﺣﺪﻯ ﻳﺪﻳﻪ‬
‫ﺩﺟﺎﺟﺎﹰ‪ ،‬ﻭﺑﺎﻷﺧﺮﻯ ﻗﻔﺼﹰﺎ ﻓﻴﻪ ﺑﻴﺾ‪ ،‬ﻭﲢﲔ ﺟﻠﻮﺱ ﺃﺳﻠﻢ ﻋﻨﺪ ﺍﺧﺘﻼﻁ ﺍﻟﻈﻼﻡ ﻋﻠﻰ ﺑﺎﺑﻪ‪ ،‬ﻓﺘﻘﺪﻡ ﺇﻟﻴﻪ ﻭﻗﺒﻞ ﻳﺪﻳﻪ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻳﺄﻣﺮ ﻣﻮﻻﻱ ﺑﺄﺧﺬ ﻫﺬﺍ؟ ﻓﻘﺎﻝ ﻟﻪ ﺃﺳﻠﻢ‪ :‬ﻭﻣﻦ ﺃﻧﺖ؟ ﻗﺎﻝ‪ :‬ﺻﺎﺣﺒﻚ ﰲ ﺍﻟﻀﻴﻌﺔ ﺍﻟﻔﻼﻧﻴﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺗﻌﺮﻑ‬
‫ﺃﲰﺎﺀ ﺿﻴﺎﻋﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻓﻴﻬﺎ‪ ،‬ﻓﺄﻣﺮ ﺃﺳﻠﻢ ﺑﺄﺧﺬ ﺫﻟﻚ ﻣﻨﻪ‪ ،‬ﰒ ﺟﻌﻞ ﺃﺳﻠﻢ ﻳﺴﺄﻟﻪ ﻋﻦ ﺍﻟﻀﻴﻌﺔ‪ ،‬ﻓﻠﻤﺎ ﺟﺎﻭﺑﻪ ﺃﻧﻜﺮ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺗﺄﻣﻠﻪ ﻓﻌﺮﻓﻪ‪ ،‬ﻓﻘﺎﻝ ﻳﺎ ﺃﺧﻲ‪ :‬ﻭﻫﻨﺎ ﺑﻠﻐﺖ ﺑﻨﻔﺴﻚ؟ ﻭﺇﱃ ﻫﻬﻨﺎ ﺗﺒﻌﱵ؟ ﺃﻣﺎ ﻛﻔﺎﻙ ﺍﻧﻘﻄﺎﻋﻲ ﻋﻦ ﳎﺎﻟﺲ‬
‫ﺍﻟﻄﻠﺐ‪ ،‬ﻭﻋﻦ ﺍﳋﺮﻭﺝ ﲨﻠﺔ‪ ،‬ﻭﻋﻦ ﺍﻟﻘﻌﻮﺩ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭﻱ ﻬﻧﺎﺭﺍﹰ؟ ﺣﱴ ﻗﻄﻌﺖ ﻋﻠﻲ ﲨﻴﻊ ﻣﺎﱄ ﻓﻴﻪ ﺭﺍﺣﺔ‪ ،‬ﻗﺪ‬
‫ﻼ ﻭﻻ ﻬﻧﺎﺭﹰﺍ ﻋﻠﻰ ﺑﺎﰊ‪ ،‬ﰒ ﻗﺎﻡ‪،‬‬
‫ﺻﺮﺕ ﰲ ﺳﺠﻨﻚ‪ ،‬ﻭﺍﷲ ﻻ ﻓﺎﺭﻗﺖ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﻗﻌﺮ ﻣﻨﺰﱄ‪ ،‬ﻭﻻ ﻗﻌﺪﺕ ﻟﻴ ﹰ‬
‫ﻭﺍﻧﺼﺮﻑ ﺃﲪﺪ ﺑﻦ ﻛﻠﻴﺐ ﺣﺰﻳﻨﹰﺎ ﻛﺌﻴﺒﹰﺎ‪.‬‬

‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ :‬ﻭﺍﺗﺼﻞ ﺫﻟﻚ ﺑﻨﺎ‪ ،‬ﻓﻘﻠﻨﺎ ﻷﲪﺪ ﺍﺑﻦ ﻛﻠﻴﺐ‪ :‬ﻗﺪ ﺧﺴﺮﺕ ﺩﺟﺎﺟﻚ ﻭﺑﻴﻀﻚ‪ ،‬ﻓﻘﺎﻝ ﻫﺎﺕ‪:‬‬
‫ﻛﻞ ﻟﻴﻠﺔ ﻗﺒﻠﺔ ﻳﺪﻩ‪ ،‬ﻭﺃﺧﺴﺮ ﺃﺿﻌﺎﻑ ﺫﻟﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﻳﺌﺲ ﻣﻦ ﺭﺅﻳﺘﻪ ﺃﻟﺒﺘﺔ‪ ،‬ﻬﻧﻜﺘﻪ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﺃﺿﺠﻌﻪ ﺍﳌﺮﺽ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﺧﱪﱐ ﺷﻴﺨﻨﺎ ﳏﻤﺪ ﺑﻦ ﺧﻄﺎﺏ ﻗﺎﻝ‪ :‬ﻓﻌﺪﺗﻪ‪ ،‬ﻓﻮﺟﺪﺗﻪ ﺑﺄﺳﻮﺇ ﺣﺎﻝ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻭﱂ ﻻ ﺗﺘﺪﺍﻭﻯ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﺩﻭﺍﺋﻲ ﻣﻌﺮﻭﻑ ﻭﺃﻣﺎ ﺍﻷﻃﺒﺎﺀ‪ ،‬ﻓﻼ ﺣﻴﻠﺔ ﳍﻢ ﻓﻴﻪ‪ ،‬ﺃﻟﺒﺘﺔ‪ .‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻭﻣﺎ ﺩﻭﺍﺅﻙ؟ ﻗﺎﻝ‪ :‬ﻧﻈﺮﺓ ﻣﻦ ﺃﺳﻠﻢ‪ ،‬ﻓﻠﻮ‬
‫ﺳﻌﻴﺖ ﰲ ﺃﻥ ﻳﺰﻭﺭﱐ ﻷﻋﻈﻢ ﺍﷲ ﺃﺟﺮﻙ‪ ،‬ﻭﻛﺎﻥ ﻫﻮ ﻭﺍﷲ ﺃﻳﻀﹰﺎ ﻳﺆﺟﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺮﲪﺘﻪ‪ ،‬ﻭﺗﻘﻄﻌﺖ ﻧﻔﺴﻲ ﻟﻪ‪،‬‬
‫ﻭﻬﻧﻀﺖ ﺇﱃ ﺍﺳﻠﻢ‪ ،‬ﻓﺘﻠﻘﺎﱐ ﲟﺎ ﳚﺐ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﱄ ﺣﺎﺟﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻫﻲ؟ ﻗﻠﺖ ﻟﻪ‪ :‬ﻗﺪ ﻋﻠﻤﺖ ﻣﺎ ﲨﻌﻚ ﻣﻊ‬
‫ﺃﲪﺪ ﻣﻦ ﺫﻣﺎﻡ ﺍﻟﻄﻠﺐ ﻋﻨﺪﻱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺪ ﺗﻌﻠﻢ ﺃﻧﻪ ﺃﺷﻬﺮ ﺍﲰﻲ ﻭﺁﺫﺍﱐ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻛﻞ ﺫﻟﻚ ﻣﻐﺘﻔﺮ ﰲ‬
‫ﺍﳊﺎﻝ ﺍﻟﱵ ﻫﻮ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﳝﻮﺕ‪ ،‬ﻓﺘﻔﻀﻞ ﺑﻌﻴﺎﺩﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻣﺎ ﺃﻗﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺗﻜﻠﻔﲏ ﻫﺬﺍ‪ ،‬ﻓﻘﻠﺖ‬
 ‫ﻟﻪ‪ :‬ﻻ ﺑﺪ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻚ ﰲ ﺫﻟﻚ ﺷﻲﺀ‪ ،‬ﻓﺈﳕﺎ ﻫﻲ ﻋﻴﺎﺩﺓ ﻣﺮﻳﺾ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﱂ ﺃﺯﻝ ﺑﻪ ﺣﱴ ﺃﺟﺎﺏ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻓﻘﻢ‬
‫ﺍﻵﻥ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻟﺴﺖ ﻭﺍﷲ ﺃﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻏﺪﺍﹰ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻭﻻ ﺧﻠﻒ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺎﻧﺼﺮﻓﺖ ﺇﱃ‬
‫ﺃﲪﺪ ﺑﻦ ﻛﻠﻴﺐ‪ ،‬ﻭﺃﺧﱪﺗﻪ ﺑﻮﻋﺪﻩ ﺑﻌﺪ ﺗﺄﺑﻴﻪ‪ ،‬ﻓﺴﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﺭﺗﺎﺣﺖ ﻧﻔﺴﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ‪ ،‬ﺑﻜﺮﺕ ﺇﱃ‬
‫ﺃﺳﻠﻢ ﻭﻗﻠﺖ ﻟﻪ‪ ،‬ﺍﻟﻮﻋﺪ‪ ،‬ﻓﻮﺟﻢ ﻭﻗﺎﻝ‪ :‬ﻭﺍﷲ ﻟﻘﺪ ﲢﻤﻠﲏ ﻋﻠﻰ ﺧﻄﺔ ﺻﻌﺒﺔ‪ ،‬ﻭﻣﺎ ﺃﺩﺭﻱ ﻛﻴﻒ ﺃﻃﻴﻖ ﺫﻟﻚ؟ ﻓﻘﻠﺖ‬
‫ﻟﻪ‪ :‬ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻔﻲ ﺑﻮﻋﺪﻙ‪ ،‬ﻓﺄﺧﺬ ﺭﺩﺍﺀﻩ ﻭﻬﻧﺾ ﻣﻌﻲ ﺭﺍﺟﻼﹰ‪ ،‬ﻓﻠﻤﺎ ﺃﺗﻴﻨﺎ ﻣﻨﺰﻝ ﺃﲪﺪ ﺑﻦ ﻛﻠﻴﺐ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﻜﻦ‬
‫ﰲ ﺁﺧﺮ ﺩﺭﺏ ﻃﻮﻳﻞ‪ ،‬ﻓﻠﻤﺎ ﺗﻮﺳﻂ ﺍﻟﺪﺭﺏ ﺍﲪﺮ ﻭﺧﺠﻞ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﺍﻟﺴﺎﻋﺔ ﻭﺍﷲ ﺃﻣﻮﺕ‪ ،‬ﻭﻣﺎ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻧﻘﻞ‬
‫ﻗﺪﻣﻲ‪ ،‬ﻭﻻ ﺃﻥ ﺃﻋﺮﺽ ﳍﺬﺍ ﻧﻔﺴﻲ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻻ ﺗﻔﻌﻞ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺑﻠﻐﺖ ﺍﳌﻨﺰﻝ‪ ،‬ﺃﻥ ﺗﻨﺼﺮﻑ؟ ﻗﺎﻝ ﻻ ﺳﺒﻴﻞ ﻭﺍﷲ ﺇﱃ‬
‫ﺫﻟﻚ‪ ،‬ﺃﻟﺒﺘﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺭﺟﻊ ﻣﺴﺮﻋﺎﹰ‪ ،‬ﻓﺎﺗﺒﻌﺘﻪ ﻭﺃﺧﺬﺕ ﺑﺮﺩﺍﺋﻪ‪ ،‬ﻓﺘﻤﺎﺩﻯ ﻭﲤﺰﻕ ﺍﻟﺮﺩﺍﺀ‪ ،‬ﻭﺑﻘﻴﺖ ﻗﻄﻌﺔ ﻣﻨﻪ ﰲ ﻳﺪﻱ‪،‬‬
‫ﻭﻣﻀﻰ ﻓﻠﻢ ﺃﺩﺭﻛﻪ‪ ،‬ﻓﺮﺟﻌﺖ ﻭﺩﺧﻠﺖ ﺇﱃ ﺃﲪﺪ ﺑﻦ ﻛﻠﻴﺐ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻏﻼﻣﻪ ﺩﺧﻞ ﺇﻟﻴﻪ‪ ،‬ﺇﺫ ﺭﺁﻧﺎ ﻣﻦ ﺃﻭﻝ‬
‫ﺍﻟﺪﺭﺏ ﻣﺒﺸﺮﺍﹰ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﱐ ﺩﻭﻧﻪ‪ ،‬ﺗﻐﲑ ﻟﻮﻧﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﺃﻳﻦ ﺃﺑﻮ ﺍﳊﺴﻦ؟ ﻓﺄﺧﱪﺗﻪ ﺑﺎﻟﻘﺼﺔ‪ ،‬ﻓﺎﺳﺘﺤﺎﻝ ﻣﻦ ﻭﻗﺘﻪ‪،‬‬
‫ﻭﺍﺧﺘﻠﻂ‪ ،‬ﻭﺟﻌﻞ ﻳﺘﻜﻠﻢ ﺑﻜﻼﻡ ﻻ ﻳﻌﻘﻞ ﻣﻨﻪ ﺃﻛﺜﺮﻩ ﻣﻦ ﺍﻟﺘﻮﺟﻊ‪ ،‬ﻓﺎﺳﺘﺒﺸﻌﺖ‪ ،‬ﺍﳊﺎﻝ‪ ،‬ﻭﺟﻌﻠﺖ ﺃﺭﺟﻊ ﻭﻗﻤﺖ‪،‬‬
‫ﻓﺜﺎﺏ ﺇﻟﻴﻪ ﺫﻫﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺍﲰﻊ‪ ،‬ﻭﺃﻧﺸﺪ‪:‬‬
‫ﺃﺳﻠﻢ ﻳﺎ ﺭﺍﺣﺔ ﺍﻟﻌﻠﻴﻞ ‪ ...‬ﺭﻓﻘﹰﺎ ﻋﻠﻰ ﺍﳍﺎﺋﻢ ﺍﻟﻨﺤﻴﻞ‬
‫ﻭﺻﻠﻚ ﺃﺷﻬﻰ ﺇﱃ ﻓﺆﺍﺩﻱ ‪ ...‬ﻣﻦ ﺭﲪﺔ ﺍﳋﺎﻟﻖ ﺍﳉﻠﻴﻞ‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺍﺗﻖ ﺍﷲ‪ ،‬ﻣﺎ ﻫﺬﻩ ﺍﻟﻌﻈﻴﻤﺔ؟ ﻓﻘﺎﻝ ﱄ‪ :‬ﻗﺪ ﻛﺎﻥ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻓﺨﺮﺟﺖ ﻋﻨﻪ‪ ،‬ﻓﻮﺍﷲ ﻣﺎ ﺗﻮﺳﻄﺖ ﺍﻟﺪﺭﺏ‬
‫ﺣﱴ ﲰﻌﺖ ﺍﻟﺼﺮﺍﺥ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻫﺬﺍ ﻗﺘﻴﻞ ﺍﳊﺐ‪ ،‬ﻻ ﺩﻳﺔ ﻭﻻ ﻗﻮﺩ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻫﺬﻩ ﻗﺼﺔ ﻣﺸﻬﻮﺭﺓ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﺍﻟﺮﻭﺍﺓ ﺛﻘﺎﺕ‪ ،‬ﻭﺃﺳﻠﻢ ﻫﺬﺍ‪ ،‬ﻣﻦ ﺑﻴﺖ ﺟﻠﻴﻞ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺸﻬﻮﺭ‬
‫ﰲ ﺃﻏﺎﱐ ﺯﺭﻳﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﺃﺩﻳﺒﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺍﺑﻨﻪ ﺃﺑﺎ ﺍﳉﻌﺪ ﻗﺎﻝ‪ :‬ﻭﺫﻛﺮﺕ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﶈﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﳋﻮﻻﱐ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻓﻌﺮﻓﻬﺎ‪،‬‬
‫ﻭﻗﺎﻝ ﱄ‪ :‬ﺃﺧﱪﱐ ﺍﻟﺜﻘﺔ ﻗﺎﻝ‪ :‬ﻟﻘﺪ ﺭﺃﻳﺖ ﺃﺳﻠﻢ ﻫﺬﺍ ﰲ ﻳﻮﻡ ﺷﺪﻳﺪ ﺍﳌﻄﺮ‪ ،‬ﻻ ﻳﻜﺎﺩ ﺃﺣﺪ ﳝﺸﻲ ﰲ ﻃﺮﻳﻖ‪ ،‬ﻭﻫﻮ‬
‫ﻗﺎﻋﺪ ﻋﻠﻰ ﻗﱪ ﺃﲪﺪ ﺑﻦ ﻛﻠﻴﺐ ﺯﺍﺋﺮﹰﺍ ﻟﻪ‪ ،‬ﻭﻗﺪ ﲢﲔ ﻏﻔﻠﺔ ﺍﻟﻨﺎﺱ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﻛﻠﻴﺐ‪ ،‬ﻗﺪ‬
‫ﺃﻫﺪﻯ ﺇﱃ ﺃﺳﻠﻢ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻴﺢ‪ ،‬ﻭﻛﺘﺐ ﻋﻠﻴﻪ‪:‬‬
‫ﻫﺬﺍ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻴﺢ ‪ ...‬ﺑﻜﻞ ﻟﻔﻆ ﻣﻠﻴﺢ‬
‫ﻭﻫﺒﺘﻪ ﻟﻚ ﻃﻮﻋﹰﺎ ‪ ...‬ﻛﻤﺎ ﻭﻫﺒﺘﻚ ﺭﻭﺣﻲ‬
‫ﻭﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺭﺍﺕ ﻟﻠﺨﺎﻟﺪﻱ ﺣﻜﺎﻳﺔ ﺃﻋﺠﺒﲏ ﺃﻣﺮ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﺃﺣﺒﺒﺖ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻣﻮﺿﻊ ﻣﻦ ﻛﺘﺎﰊ‬
‫ﻫﺬﺍ‪ ،‬ﻭﻛﺄﻥ ﺍﳌﺜﻞ ﻳﺬﻛﺮ ﺑﺎﳌﺜﻞ‪ ،‬ﺫﻛﺮﻬﺗﺎ ﻋﻘﻴﺐ ﺧﱪ ﺃﲪﺪ ﺑﻦ ﻛﻠﻴﺐ‪ ،‬ﻓﺈﻬﻧﻤﺎ ﺧﱪﺍﻥ ﻣﺘﻘﺎﺭﺑﺎﻥ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﳛﲕ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻜﻨﺪﻱ ﺍﳊﺮﺍﱐ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﺼﻨﻮﺑﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺑﺎﻟﺮﻫﺎ ﻭﺭﺍﻕ ﻳﻘﺎﻝ ﻟﻪ ﺳﻌﺪ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺩﻛﺎﻧﻪ ﳎﻠﺲ ﻛﻞ ﺃﺩﻳﺐ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻷﺩﺏ‬
‫ﻭﺍﻟﻔﻬﻢ‪ ،‬ﻳﻌﻤﻞ ﺷﻌﺮﹰﺍ ﺭﻗﻴﻘﺎﹰ‪ ،‬ﻭﻣﺎ ﻛﻨﺎ ﻧﻔﺎﺭﻕ ﺩﻛﺎﻧﻪ‪ ،‬ﺃﻧﺎ ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﳌﻌﻮﺝ‪ ،‬ﺍﻟﺸﺎﻣﻲ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻭﻏﲑﻧﺎ ﻣﻦ ﺷﻌﺮﺍﺀ‬
‫ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺩﻳﺎﺭ ﻣﺼﺮ‪ ،‬ﻭﻛﺎﻥ ﻟﺘﺎﺟﺮ ﺑﺎﻟﺮﻫﺎ ﻧﺼﺮﺍﱐ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﲡﺎﺭﻫﺎ ﺍﺑﻦ ﺍﲰﻪ ﻋﻴﺴﻰ‪ ،‬ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎﹰ‪،‬‬
‫ﻭﺃﺣﻼﻫﻢ ﻗﺪﺍﹰ‪ ،‬ﻭﺃﻇﺮﻓﻬﻢ ﻃﺒﻌﹰﺎ ﻭﻣﻨﻄﻘﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﳚﻠﺲ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻳﻜﺘﺐ ﻋﻨﺎ ﺃﺷﻌﺎﺭﻧﺎ‪ ،‬ﻭﲨﻴﻌﻨﺎ ﳛﺒﻪ‪ ،‬ﻭﳝﻴﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ‬
 ‫ﺣﻴﻨﺌﺬ ﺻﱯ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻌﺸﻘﻪ ﺳﻌﺪ ﺍﻟﻮﺭﺍﻕ ﻋﺸﻘﹰﺎ ﻣﱪﺣﺎﹰ‪ ،‬ﻭﻳﻌﻤﻞ ﻓﻴﻪ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻭﻗﺪ ﺟﻠﺲ ﻋﻨﺪﻩ‬
‫ﰲ ﺩﻛﺎﻧﻪ‪:‬‬

‫ﺇﺟﻌﻞ ﻓﺆﺍﺩﻱ ﺩﻭﺍﺓ ﻭﺍﳌﺪﺍﺩ ﺩﻣﻲ ‪ ...‬ﻭﻫﺎﻙ ﻓﺎﺑﺮ ﻋﻈﺎﻣﻲ ﻣﻮﺿﻊ ﺍﻟﻘﻠﻢ‬
‫ﻭﺻﲑ ﺍﻟﻠﻮﺡ ﻭﺟﻬﻲ ﻭﺍﳏﻪ ﺑﻴﺪ ‪ ...‬ﻓﺈﻥ ﺫﻟﻚ ﺑﺮﺀ ﱄ ﻣﻦ ﺍﻟﺴﻘﻢ‬
‫ﺗﺮﻯ ﺍﳌﻌﻠﻢ ﻻ ﻳﺪﺭﻱ ﲟﻦ ﻛﻠﻔﻲ ‪ ...‬ﻭﺃﻧﺖ ﺃﺷﻬﺮ ﰲ ﺍﻟﺼﺒﻴﺎﻥ ﻣﻦ ﻋﻠﻢ‬
‫ﰒ ﺷﺎﻉ ‪ -‬ﺑﻌﺸﻖ ﺍﻟﻐﻼﻡ ﰲ ﺍﻟﺮﻫﺎ ‪ -‬ﺧﱪﻩ‪ ،‬ﻓﻠﻤﺎ ﻛﱪ ﻭﺷﺎﺭﻑ ﺍﻻﺋﺘﻼﻑ ﺃﺣﺐ ﺍﻟﺮﻫﺒﻨﺔ‪ ،‬ﻭﺧﺎﻃﺐ ﺃﺑﺎﻩ ﻭﺃﻣﻪ ﰲ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺃﱀ ﻋﻠﻴﻬﻤﺎ ﺣﱴ ﺃﺟﺎﺑﺎﻩ‪ ،‬ﻭﺧﺮﺟﺎ ﺑﻪ ﺇﱃ ﺩﻳﺮ ﺯﻛﻰ ﺑﻨﻮﺍﺣﻲ ﺍﻟﺮﻗﺔ‪ ،‬ﻭﻫﻮ ﰲ ﻬﻧﺎﻳﺔ ﺣﺴﻨﻪ‪ ،‬ﻓﺎﺑﺘﺎﻋﺎ ﻟﻪ ﻗﻼﻳﺔ‪،‬‬
‫ﻭﺩﻓﻌﺎ ﺇﱃ ﺭﺃﺱ ﺍﻟﺪﻳﺮ ﲨﻠﺔ ﻣﻦ ﺍﳌﺎﻝ ﻋﻨﻬﺎ‪ ،‬ﻓﺄﻗﺎﻡ ﺍﻟﻐﻼﻡ ﻓﻴﻬﺎ‪ ،‬ﻭﺿﺎﻗﺖ ﻋﻠﻰ ﺳﻌﺪ ﺍﻟﻮﺭﺍﻗﺎﻟﺪﻧﻴﺎ ﲟﺎ ﺭﺣﺒﺖ‪،‬‬
‫ﻭﺃﻏﻠﻖ ﺩﻛﺎﻧﻪ‪ ،‬ﻭﻫﺠﺮ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﺪﻳﺮ ﻣﻊ ﺍﻟﻐﻼﻡ‪ ،‬ﻭﺳﻌﺪ ﰲ ﺧﻼﻝ ﺫﻟﻚ‪ ،‬ﻳﻌﻤﻞ ﻓﻴﻪ ﺍﻷﺷﻌﺎﺭ‪ :‬ﻓﻤﻤﺎ ﻋﻤﻞ‬
‫ﻓﻴﻪ ﻭﻫﻮ ﰲ ﺍﻟﺪﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻐﻼﻡ ﻗﺪ ﻋﻤﻞ ﴰﺎﺳﹰﺎ‪:‬‬
‫ﻳﺎ ﲪﺔ ﻗﺪ ﻋﻠﺖ ﻏﺼﻨﹰﺎ ﻣﻦ ﺍﻟﺒﺎﻥ ‪ ...‬ﻛﺄﻥ ﺃﻃﺮﺍﻓﻬﺎ ﺃﻃﺮﺍﻑ ﺭﳛﺎﻥ‬
‫ﻗﺪ ﻗﺎﻳﺴﻮﺍ ﺍﻟﺸﻤﺲ ﺑﺎﻟﺸﻤﺎﺱ ﻓﺎﻋﺘﺮﻓﻮﺍ ‪ ...‬ﺑﺄﳕﺎ ﺍﻟﺸﻤﺲ ﻭﺍﻟﺸﻤﺎﺱ ﺳﻴﺎﻥ‬
‫ﻓﻘﻞ ﻟﻌﻴﺴﻰ ﺑﻌﻴﺴﻰ ﻛﻢ ﻫﺮﺍﻕ ﺩﻣﹰﺎ ‪ ...‬ﺇﻧﺴﺎﻥ ﻋﻴﻨﻚ ﻣﻦ ﻋﲔ ﻹﻧﺴﺎﻥ‬
‫ﰒ ﺇﻥ ﺍﻟﺮﻫﺒﺎﻥ‪ ،‬ﺃﻧﻜﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻐﻼﻡ ﻛﺜﺮﺓ ﺇﳌﺎﻡ ﺳﻌﺪ ﺑﻪ‪ ،‬ﻭﻬﻧﻮﻩ ﻋﻨﻪ‪ ،‬ﻭﺣﺮﻣﻮﻩ ﺃﻥ ﺃﺩﺧﻠﻪ‪ ،‬ﻭﺗﻮﻋﺪﻭﻩ ﺑﺈﺧﺮﺍﺟﻪ ﻣﻦ‬
‫ﺍﻟﺪﻳﺮ ﺇﻥ ﱂ ﻳﻔﻌﻞ‪ ،‬ﻓﺄﺟﺎﻬﺑﻢ ﺇﱃ ﻣﺎ ﺳﺄﻟﻮﻩ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻓﻠﻤﺎ ﺭﺃﻯ ﺳﻌﺪ ﺍﻣﺘﻨﺎﻋﻪ ﻣﻨﻪ‪ ،‬ﺷﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺧﻀﻊ ﻟﻠﺮﻫﺒﺎﻥ‪ ،‬ﻭﺭﻓﻖ ﻬﺑﻢ ﻭﱂ ﳚﻴﻴﻮﻩ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﰲ ﻫﺬﺍ ﻋﻠﻴﻨﺎ ﺇﰒ ﻭﻋﺎﺭ‪،‬‬
‫ﻭﳔﺎﻑ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﻜﺎﻥ ﺇﺫﺍ ﻭﺍﰱ ﺍﻟﺪﻳﺮ‪ ،‬ﺃﻏﻠﻘﻮﺍ ﺍﻟﺒﺎﺏ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻭﱂ ﻳﺪﻋﻮﺍ ﺍﻟﻐﻼﻡ ﻳﻜﻠﻤﻪ‪ ،‬ﻓﺎﺷﺘﺪ ﻭﺟﺪﻩ‪،‬‬
‫ﻭﺍﺯﺩﺍﺩ ﻋﺸﻘﻪ‪ ،‬ﺣﱴ ﺻﺎﺭ ﺇﱃ ﺍﳉﻨﻮﻥ‪ ،‬ﻓﺨﺮﻕ ﺛﻴﺎﺑﻪ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﺩﺍﺭﻩ‪ ،‬ﻓﻀﺮﺏ ﲨﻴﻊ ﻣﺎ ﻓﻴﻬﺎ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻭﻟﺰﻡ‬
‫ﺻﺤﺮﺍﺀ ﺍﻟﺪﻳﺮ‪ ،‬ﻭﻫﻮ ﻋﺮﻳﺎﻥ ﻳﻬﻴﻢ‪ ،‬ﻭﻳﻌﻤﻞ ﺍﻷﺷﻌﺎﺭ ﻭﻳﺒﻜﻲ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﻨﻮﺑﺮﻱ‪ :‬ﰒ ﻋﱪﺕ ﻳﻮﻣﹰﺎ ﺃﻧﺎ ﻭﺍﳌﻌﻮﺝ‪ ،‬ﻣﻦ ﺑﺴﺘﺎﻥ ﺑﺘﻨﺎ ﻓﻴﻪ‪ ،‬ﻓﺮﺃﻳﻨﺎﻩ ﺟﺎﻟﺴﹰﺎ ﰲ ﻇﻞ ﺍﻟﺪﻳﺮ ﻭﻫﻮ‬
‫ﻋﺮﻳﺎﻥ‪ ،‬ﻭﻗﺪ ﻃﺎﻝ ﺷﻌﺮﻩ‪ ،‬ﻭﺗﻐﲑﺕ ﺧﻠﻘﺘﻪ‪ ،‬ﻓﺴﻠﻤﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺬﻟﻨﺎﻩ ﻭﻋﺘﺒﻨﺎﻩ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺩﻋﺎﱐ ﻣﻦ ﻫﺬﺍ ﺍﻟ ﻮﺳﻮﺍﺱ‪،‬‬
‫ﺃﺗﺮﻳﺎﻥ ﺫﻟﻚ ﺍﻟﻄﺎﺋﺮ ﻋﻠﻰ ﻫﻴﻜﻞ؟ ﻭﺃﻭﻣﺄ ﺑﻴﺪﻩ ﺇﱃ ﻃﺎﺋﺮ ﻫﻨﺎﻙ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻭﺣﻘﻜﻤﺎ ﻳﺎ ﺃﺧﻮﻱ‪ ،‬ﺃﻧﺎﺷﺪﻩ‬
‫ﻣﻨﺬ ﺍﻟﻐﺪﺍﺓ ﺃﻥ ﻳﺴﻘﻂ‪ ،‬ﻓﺄﲪﻠﻪ ﺭﺳﺎﻟﺔ ﺇﱃ ﻋﻴﺴﻰ‪ ،‬ﰒ ﺍﻟﺘﻔﺖ ﺇﱄ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺻﻨﻮﺑﺮﻱ‪ ،‬ﻣﻌﻚ ﺃﻟﻮﺍﺣﻚ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻛﺘﺐ‪:‬‬
‫ﺑﺪﻳﻨﻚ ﻳﺎ ﲪﺎﻣﺔ ﺩﻳﺮ ﺯﻛﻲ ‪ ...‬ﻭﺑﺎﻹﳒﻴﻞ ﻋﻨﺪﻙ ﻭﺍﻟﺼﻠﻴﺐ‬
‫ﻗﻔﻲ ﻭﲢﻤﻠﻲ ﻋﲏ ﺳﻼﻣﹰﺎ ‪ ...‬ﺇﱃ ﻗﻤﺮ ﻋﻠﻰ ﻏﺼﻦ ﺭﻃﻴﺐ‬
‫ﻋﻠﻴﻪ ﻣﺴﻮﺣﻪ ﻭﺃﺿﺎﺀ ﻓﻴﻬﺎ ‪ ...‬ﻭﻛﺎﻥ ﺍﻟﺒﺪﺭ ﰲ ﺣﻠﻞ ﺍﳌﻐﻴﺐ‬
‫ﻭﻗﺎﻟﻮﺍ ﺭﺍﺑﻨﺎ ﺇﳌﺎﻡ ﺳﻌﺪ ‪ ...‬ﻭﻻ ﻭﺍﷲ ﻣﺎ ﺃﻧﺎ ﺑﺎﳌﺮﻳﺐ‬
‫ﻯ ﺃﺣﺮ ﻣﻦ ﺍﻟﻠﻬﻴﺐ‬
‫ﻭﻗﻮﱄ ﺳﻌﺪﻙ ﺍﳌﺴﻜﲔ ﻳﺸﻜﻮ ‪ ...‬ﳍﻴﺐ ﺟﻮ ً‬
‫ﻓﺼﻠﻪ ﺑﻨﻈﺮﺓ ﻟﻚ ﻣﻦ ﺑﻌﻴﺪ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﻛﻨﺖ ﲤﻨﻊ ﻣﻦ ﻗﺮﻳﺐ‬
 ‫ﻭﺇﻥ ﺃﻧﺎ ﻣﺖ ﻓﺎﻛﺘﺐ ﺣﻮﻝ ﻗﱪﻱ ‪ ...‬ﳏﺐ ﻣﺎﺕ ﻣﻦ ﻫﺠﺮ ﺍﳊﺒﻴﺐ‬
‫ﺭﻗﻴﺐ ﻭﺍﺣﺪ ﺗﻨﻐﻴﺺ ﻋﻴﺸﻲ ‪ ...‬ﻓﻜﻴﻒ ﲟﻦ ﻟﻪ ﻣﺎﺋﺘﺎ ﺭﻗﻴﺐ؟‬
‫ﰒ ﺗﺮﻛﻨﺎ ﻭﻗﺎﻡ ﻳﻌﺪﻭ ﺇﱃ ﺑﺎﺏ ﺍﻟﺪﻳﺮ‪ ،‬ﻭﻫﻮ ﻣﻐﻠﻖ ﺩﻭﻧﻪ‪ ،‬ﻭﺍﻧﺼﺮﻓﻨﺎ ﻋﻨﻪ‪ ،‬ﻭﻣﺎﺯﺍﻝ ﻛﺬﻟﻚ ﺯﻣﺎﻧﺎﹰ‪ ،‬ﰒ ﻭﺟﺪ ﰲ ﺑﻌﺾ‬
‫ﺍﻷﻳﺎﻡ ﻣﻴﺘﹰﺎ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﺪﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﲑ ﺍﻟﺒﻠﺪ ﻳﻮﻣﺌﺬ‪ ،‬ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻛﻴﻐﻠﻎ‪ ،‬ﻓﻠﻤﺎ ﺍﺗﺼﻞ ﺫﻟﻚ ﺑﻪ ﻭﺑﺄﻫﻞ ﺍﻟﺮﻫﺎ‪،‬‬
‫ﺧﺮﺟﻮﺍ ﺇﱃ ﺍﻟﺪﻳﺮ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﻗﺘﻠﻪ ﻏﲑ ﺍﻟﺮﻫﺒﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﳍﻢ ﺍﺑﻦ ﻛﻴﻐﻠﻎ‪ :‬ﻻﺑﺪ ﻣﻦ ﺿﺮﺏ ﺭﻗﺒﺔ ﺍﻟﻐﻼﻡ‪ ،‬ﻭﺇﺣﺮﺍﻗﻪ‬
‫ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺗﻌﺰﻳﺮ ﲨﻴﻊ ﺍﻟﺮﻫﺒﺎﻥ ﺑﺎﻟﺴﻴﺎﻁ‪ ،‬ﻭﺗﺼﻌﺐ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺎﻓﺘﺪﻯ ﺍﻟﻨﺼﺎﺭﻯ ﻧﻔﻮﺳﻬﻢ ﻭﺩﻳﺮﻫﻢ ﲟﺎﺋﺔ‬
‫ﺃﻟﻒ ﺩﺭﻫﻢ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻐﻼﻡ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺮﻫﺎ ﻟﺰﻳﺎﺭﺓ ﺃﻫﻠﻪ‪ ،‬ﺻﺎﺡ ﺑﻪ ﺍﻟﺼﺒﻴﺎﻥ‪ :‬ﻳﺎ ﻗﺎﺗﻞ ﺳﻌﺪ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﻭﺷﺪﻭﺍ ﻋﻠﻴﻪ‬
‫ﺑﺎﳊﺠﺎﺭﺓ ﻳﺮﲨﻮﻧﻪ‪ ،‬ﻭﺯﺍﺩ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ‪ ،‬ﺣﱴ ﺍﻣﺘﻨﻊ ﻣﻦ ﺩﺧﻮﻝ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﺩﻳﺮ ﲰﻌﺎﻥ‪ ،‬ﻭﻣﺎ‬
‫ﺃﺩﺭﻱ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ‪.‬‬

‫ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﺧﱪ ﻣﺪﺭﻙ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﻛﺎﻥ ﻣﺪﺭﻙ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿﻼﹰ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻠﻢ ﺑﺪﻳﺮ‬
‫ﺍﻟﺮﻭﻡ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻳﻌﺎﺷﺮ ﻧﺼﺎﺭﺍﻩ‪ ،‬ﻭﻛﺎﻥ ﺑﺪﻳﺮ ﺍﻟﺮﻭﻡ ﻏﻼﻡ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻳﻮﺣﻨﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎﹰ‪ ،‬ﻭﺃﻣﻠﺤﻬﻢ ﺻﻮﺭﺓ ﻭﺃﻛﻤﻠﻬﻢ ﺧﻠﻘﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻣﺪﺭﻙ ﺑﻦ ﻋﻠﻲ ﻳﻬﻮﺍﻩ‪ ،‬ﻭﻛﺎﻥ ﳌﺪﺭﻙ ﳎﻠﺲ‬
‫ﳚﺘﻤﻊ ﻓﻴﻪ ﺍﻷﺣﺪﺍﺙ ﻻ ﻏﲑ‪ ،‬ﻓﺈﻥ ﺣﻀﺮ ﺷﻴﺦ ﺃﻭ ﺫﻭ ﳊﻴﺔ ﻗﺎﻝ ﻟﻪ ﻣﺪﺭﻙ‪ :‬ﺇﻧﻪ ﻗﺒﻴﺢ ﺑﻚ ﺃﻥ ﲣﺘﻠﻂ ﻣﻊ ﺍﻷﺣﺪﺍﺙ‬
‫ﻭﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻓﻘﻢ ﰲ ﺣﻔﻆ ﺍﷲ‪ ،‬ﻓﻴﻘﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮﻭ ﳑﻦ ﳛﻀﺮ ﳎﻠﺴﻪ‪ ،‬ﻓﻌﺸﻘﻪ ﻭﻫﺎﻡ ﺑﻪ‪ ،‬ﻓﺠﺎﺀ ﻋﻤﺮﻭ ﻳﻮﻣﺎﹰ‪،‬‬
‫ﻓﻜﺘﺐ ﻣﺪﺭﻙ ﺭﻗﻌﺔ ﻓﻄﺮﺣﻬﺎ ﰲ ﺣﺠﺮﻩ‪ ،‬ﻓﻘﺮﺃﻫﺎ ﻓﺈﺫﺍ ﻓﻴﻬﺎ‪:‬‬
‫ﲟﺠﺎﻟﺲ ﺍﻟﻌﻠﻢ ‪ ...‬ﺍﻟﱵ ﺑﻚ ﰎ ﺣﺴﻦ ﲨﻮﻋﻬﺎ‬
‫ﺇﻻ ﺭﺛﻴﺖ ﳌﻘﻠﺔ ‪ ...‬ﻏﺮﻗﺖ ﺑﻔﻴﺾ ﺩﻣﻮﻋﻬﺎ‬
‫ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﺣﺮﻣﺔ ‪ ...‬ﺍﷲ ﰲ ﺗﻀﻴﻴﻌﻬﺎ‬
‫ﻓﻘﺮﺃ ﺍﻷﺑﻴﺎﺕ ﻋﻤﺮﻭ‪ ،‬ﻭﻭﻗﻒ ﻋﻠﻴﻬﺎ ﻣﻦ ﻛﺎﻥ ﺑﺎﺠﻤﻟﻠﺲ‪ ،‬ﻭﻗﺮﺀﻭﻫﺎ‪ ،‬ﻓﺎﺳﺘﺤﻴﺎ ﻋﻤﺮﻭ‪ ،‬ﻭﺍﻧﻘﻄﻊ ﻋﻦ ﺍﳊﻀﻮﺭ‪ ،‬ﻭﻏﻠﺐ‬
‫ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺪﺭﻙ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ﻗﺼﻴﺪﺗﻪ ﺍﳌﺰﺩﻭﺟﺔ ﺍﳌﺸﻬﻮﺭﺓ‪ ،‬ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
‫ﻣﻦ ﻋﺎﺷﻖ ﻧﺎﺀ ﻫﻮﺍﻩ ﺩﺍﱐ ‪ ...‬ﻧﺎﻃﻖ ﺩﻣﻊ ﺻﺎﻣﺖ ﺍﻟﻠﺴﺎﻥ‬
‫ﻣﻮﺛﻖ ﻗﻠﺐ ﻣﻄﻠﻖ ﺍﳉﺜﻤﺎﻥ ‪ ...‬ﻣﻌﺬﺏ ﺑﺎﻟﺼﺪ ﻭﺍﳍﺠﺮﺍﻥ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ‪ :‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﳌﺎ ﻫﺠﺮﻩ‪ ،‬ﻭﻗﻄﻊ ﳎﻠﺴﻪ‪:‬‬
‫ﻓﻴﺾ ﺍﻟﺪﻣﻮﻉ ﻭﺷﺪﺓ ﺍﻷﻧﻔﺎﺱ ‪ ...‬ﺷﻬﺪﺍ ﻋﻠﻰ ﻣﺎ ﰲ ﻫﻮﺍﻩ ﺃﻗﺎﺳﻲ‬
‫ﻟﺒﺲ ﺍﳌﻼﺣﺔ ﻭﻫﻮ ﺃﻟﺒﺴﲏ ﺍﻟﻀﻨﺎ ‪ ...‬ﺷﺘﺎﻥ ﺑﲔ ﻟﺒﺎﺳﻪ ﻭﻟﺒﺎﺳﻲ‬
‫ﻳﺎ ﻣﻦ ﻳﺮﻳﺪ ﻭﺻﺎﻟﻨﺎ ﻭﻳﺼﺪﻩ ‪ ...‬ﻣﺎ ﻗﺪ ﳛﺎﺫﺭ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﺎﺱ‬
‫ﺻﻠﲏ ﻓﺈﻥ ﺳﺒﻘﺖ ﺇﻟﻴﻚ ﻣﻘﺎﻟﺔ ‪ ...‬ﻣﻨﻬﻢ ﻓﻌﺼﺐ ﻣﺎ ﻳﻘﺎﻝ ﺑﺮﺍﺳﻲ‬
‫ﰒ ﺧﺮﺝ ﻣﺪﺭﻙ ﺇﱃ ﺍﻟﻮﺳﻮﺍﺱ‪ ،‬ﻭﺳﻞ ﺟﺴﻤﻪ‪ ،‬ﻭﺗﻐﲑ ﻋﻘﻠﻪ‪ ،‬ﻭﺗﺮﻙ ﳎﻠﺴﻪ‪ ،‬ﻭﺍﻧﻘﻄﻊ ﻋﻦ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﻔﺮﺍﺵ‪.‬‬
‫ﻗﺎﻝ ﺣﺴﺎﻥ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺑﻦ ﺷﻴﺦ‪ :‬ﻓﺤﻀﺮﺗﻪ ﻋﺎﺋﺪﹰﺍ ﰲ ﲨﺎﻋﺔ ﻣﻦ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻟﺴﺖ ﺻﺪﻳﻘﻜﻢ؟‬
 ‫ﻭﺍﻟﻘﺪﱘ ﺍﻟﻌﺸﻖ ﻟﻜﻢ؟ ﻓﻤﺎ ﻣﻨﻜﻢ ﺃﺣﺪ ﻟﻴﺴﻌﺪﱐ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻪ ﻋﻤﺮﻭ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﻀﻴﻨﺎ ﺇﱃ ﻋﻤﺮﻭ ﻓﻘﻠﻨﺎ ﻟﻪ‪ :‬ﺇﻥ‬
‫ﻛﺎﻥ ﻗﺘﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺩﻳﻨﺎﹰ‪ ،‬ﻓﺈﻥ ﺇﺣﻴﺎﺀﻩ ﻣﺮﻭﺀﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻓﻌﻞ؟ ﻗﻠﻨﺎ ﻗﺪ ﺻﺎﺭ ﺇﱃ ﺣﺎﻝ ﻻ ﳓﺴﺒﻚ ﺗﻠﺤﻘﻪ ﻗﺎﻝ‪:‬‬
‫ﻓﻨﻬﺾ ﻣﻌﻨﺎ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﺳﻠﻢ ﻋﻠﻴﻪ ﻋﻤﺮﻭ‪ ،‬ﻓﺄﺧﺬ ﺑﻴﺪﻩ ﻭﻗﺎﻝ‪ :‬ﻛﻴﻒ ﲡﺪﻙ ﻳﺎ ﺳﻴﺪﻱ‪ ،‬ﻓﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﰒ‬
‫ﺃﻏﻤﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻓﺎﻕ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﺃﻧﺎ ﰲ ﻋﺎﻓﻴﺔ ﺇﻝ ‪ ...‬ﻻ ﻣﻦ ﺍﻟﺸﻮﻕ ﺇﻟﻴﻜﺎ‬
‫ﺃﻳﻬﺎ ﺍﻟﻌﺎﺋﺪ ﻣﺎ ﰊ ‪ ...‬ﻣﻨﻚ ﻻ ﳜﻔﻰ ﻋﻠﻴﻜﺎ‬
‫ﻻ ﺗﻌﺪ ﺟﺴﻤﹰﺎ ﻭﻋﺪ ﻗﻞ ‪ ...‬ﺑﹰﺎ ﺭﻫﻴﻨﹰﺎ ﰲ ﻳﺪﻳﻜﺎ‬
‫ﻛﻴﻒ ﻻ ﻳﻬﻠﻚ ﻣﺮﺷﻮ ‪ ...‬ﻕ ﺑﺴﻬﻤﻲ ﻣﻘﻠﺘﻴﻜﺎ‬
‫ﰒ ﺷﻬﻖ ﺷﻬﻘﺔ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﻤﺎ ﺑﺮﺣﻨﺎ ﺣﱴ ﺩﻓﻨﺎﻩ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪. -‬‬

‫ﺃﲪﺪ ﺍﶈﺮﺭ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﻷﺣﻮﻝ‬

‫ﻗﺪﱘ‪ ،‬ﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﺍﻟﺮﺷﻴﺪ ﻭﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪﻭﺱ‪ :‬ﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳊﻤﻴﺪ ﰲ ﻛﺘﺎﺑﻪ‪ :‬ﺃﻥ ﺍﻷﺣﻮﻝ ﺍﶈﺮﺭ ﺷﺨﺺ ﻣﻊ ﳏﻤﺪ ﺑﻦ ﻳﺰﺩﺍﺩ‪ ،‬ﺑﻦ ﺳﻌﻴﺪ ﻭﺯﻳﺮ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻋﻨﺪ ﺷﺨﻮﺹ ﺍﳌﺄﻣﻮﻥ‬
‫ﺇﱃ ﺩﻣﺸﻖ‪ ،‬ﻭﺃﻧﻪ ﺷﻜﺎ ﻳﻮﻣﹰﺎ ﺇﱃ ﺃﰊ ﻫﺎﺭﻭﻥ‪ ،‬ﺧﻠﻴﻔﺔ ﳏﻤﺪ ﺑﻦ ﻳﺰﺩﺍﺩ‪ ،‬ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻐﺮﺑﺔ‪ ،‬ﻭﻗﻠﺔ ﺫﺍﺕ ﺍﻟﻴﺪ‪ ،‬ﻭﺳﺄﻟﻪ‬
‫ﺃﻥ ﻳﻜﻠﻢ ﻟﻪ ﳏﻤﺪﹰﺍ ﰲ ﻛﻼﻡ ﺍﳌﺄﻣﻮﻥ ﰲ ﺃﻣﺮﻩ‪ .‬ﻟﻴﱪﻩ ﺑﺸﻲﺀ‪ ،‬ﻓﻔﻌﻞ ﺃﺑﻮ ﻫﺎﺭﻭﻥ ﺫﻟﻚ‪ ،‬ﻭﺭﺃﻯ ﳏﻤﺪ ﺑﻦ ﻳﺰﺩﺍﺩ ﻣﻦ‬
‫ﺍﳌﺄﻣﻮﻥ ﻃﻴﺐ ﻧﻔﺲ‪ ،‬ﻓﻜﻠﻤﻪ ﻓﻴﻪ ﻭﻋﻄﻔﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﺄﻣﻮﻥ‪ :‬ﺃﻧﺎ ﺃﻋﺮﻑ ﺍﻟﻨﺎﺱ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﲞﲑ ﻣﺎ ﱂ ﻳﻜﻦ‬
‫ﻣﻌﻪ ﺷﻲﺀ‪ ،‬ﻓﺈﺫﺍ ﺭﺯﻕ ﻓﻮﻕ ﺍﻟﻘﻮﺕ ﺑﺬﺭﻩ ﻭﺃﻓﺴﺪﻩ‪ ،‬ﻭﻟﻜﻦ ﺃﻋﻄﻪ ﳌﻮﺿﻊ ﻛﻼﻣﻚ‪ ،‬ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﻓﺪﻋﺎ ﺍﺑﻦ‬
‫ﻳﺰﺩﺍﺩ ﺑﺎﻷﺣﻮﻝ‪ ،‬ﻭﻋﺮﻓﻪ ﻣﺎ ﺟﺮﻯ‪ ،‬ﻭﻬﻧﺎﻩ ﻋﻦ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺃﻣﺮ ﻟﻪ ﺑﺎﳌﺎﻝ‪ ،‬ﻓﻠﻤﺎ ﻗﺒﻀﻪ ﺍﺑﺘﺎﻉ ﻏﻼﻣﹰﺎ ﲟﺎﺋﺔ ﺩﻳﻨﺎﺭ‪،‬‬
‫ﻭﺍﺷﺘﺮﻯ ﺳﻴﻔﹰﺎ ﻭﻣﺘﺎﻋﺎﹰ‪ ،‬ﻭﺃﺳﺮﻑ ﻓﻴﻤﺎ ﺑﻘﻲ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺣﱴ ﱂ ﻳﺒﻖ ﻣﻌﻪ ﺷﻲﺀ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﻐﻼﻡ ﺫﻟﻚ‪ ،‬ﺃﺧﺬ ﻛﻞ‬
‫ﻣﺎ ﻛﺎﻥ ﰲ ﺑﻴﺘﻪ ﻭﻫﺮﺏ‪ ،‬ﻓﺒﻘﻲ ﻋﺮﻳﺎﻧﺎﹰ‪ ،‬ﺑﺄﺳﻮﺀ ﺣﺎﻝ‪ ،‬ﻭﺻﺎﺭ ﺇﱃ ﺃﰊ ﻫﺎﺭﻭﻥ‪ ،‬ﺧﻠﻴﻔﺔ ﺑﻦ ﻳﺰﺩﺍﺩ ﻓﺄﺧﱪﻩ‪ ،‬ﻓﺄﺧﺬ ﺃﺑﻮ‬
‫ﻫﺎﺭﻭﻥ ﻧﺼﻒ ﻃﻮﻣﺎﺭ ﻭﻧﺸﺮﻩ ﻭﻭﻗﻊ ﰲ ﺁﺧﺮﻩ‪:‬‬
‫ﻓﺮ ﺍﻟﻐﻼﻡ ﻓﻄﺎﺭ ﻗﻠﺐ ﺍﻷﺣﻮﻝ ‪ ...‬ﻭﺃﻧﺎ ﺍﻟﺸﻔﻴﻊ ﻭﺃﻧﺖ ﺧﲑ ﻣﻌﻮﻝ‬
‫ﰒ ﺧﺘﻤﻪ ﻭﺩﻓﻌﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺍﻣﺾ ﺑﻪ ﺇﱃ ﳏﻤﺪ ﺍﺑﻦ ﻳﺰﺩﺍﺩ‪ ،‬ﻓﺄﻭﺻﻠﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﻩ ﺍﺑﻦ ﻳﺰﺩﺍﺩ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﰲ‬
‫ﻛﺘﺎﺑﻚ؟ ﻗﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻦ ﲪﻘﻚ‪ ،‬ﲢﻤﻞ ﻛﺘﺎﺑﹰﺎ ﻻ ﺗﺪﺭﻱ ﻣﺎ ﻓﻴﻪ‪ ،‬ﰒ ﻓﻀﻪ ﻓﻠﻢ ﻳﺮ ﻓﻴﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺠﻌﻞ‬
‫ﻳﻨﺸﺮﻩ ﻭﻫﻮ ﻳﻀﺤﻚ‪ ،‬ﺣﱴ ﺃﺗﻰ ﻋﻠﻰ ﺁﺧﺮﻩ‪ ،‬ﻓﻮﻗﻒ ﻋﻠﻰ ﺍﻟﺒﻴﺖ ﻭﻭﻗﻊ ﲢﺘﻪ‪:‬‬
‫ﻟﻮﻻ ﺗﻌﻨﺖ ﺃﲪﺪ ﻟﻐﻼﻣﻪ ‪ ...‬ﻛﺎﻥ ﺍﻟﻐﻼﻡ ﺭﺑﻴﻄﺔ ﺑﺎﳌﻨﺰﻝ‬

‫ﰒ ﺧﺘﻤﻪ ﻭﻧﺎﻭﻟﻪ‪ ،‬ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺮﺩﻩ ﺇﱃ ﺧﻠﻴﻔﺘﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﷲ ﺍﷲ ﰲ‪ - ،‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ‪ ، -‬ﺍﺭﲪﲏ ﻣﻦ ﺍﳊﺎﻝ ﺍﻟﱵ‬
‫ﺻﺮﺕ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺮﻕ ﻟﻪ‪ ،‬ﻭﻭﻋﺪﻩ ﺃﻥ ﻳﻜﻠﻢ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻓﻠﻤﺎ ﻭﺟﺪ ﺑﻌﺪ ﺫﻟﻚ ﺧﻠﻮﺓ ﻣﻦ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻛﻠﻤﻪ ﻓﻴﻪ‪ ،‬ﻭﺷﺮﺡ ﻟﻪ‬
‫ﻣﺎ ﺟﺮﻯ ﺃﲨﻊ‪ ،‬ﻭﻭﺻﻒ ﻟﻪ ﺿﻌﻒ ﻋﻘﻞ ﺍﻷﺣﻮﻝ‪ ،‬ﻭﻭﻫﻲ ﻋﻘﺪﺗﻪ ﻭﺳﺨﻔﻪ‪ ،‬ﻓﺄﻣﺮ ﺍﳌﺄﻣﻮﻥ ﺑﺈﺣﻀﺎﺭﻩ‪ ،‬ﻓﻠﻤﺎ ﻭﻗﻒ‬
‫ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻋﺪﻭ ﺍﷲ‪ ،‬ﺗﺄﺧﺬ ﻣﺎﱄ ﻓﺘﺸﺘﺮﻱ ﺑﻪ ﻏﻼﻣﹰﺎ ﺣﱴ ﻳﻔﺮ ﻣﻨﻚ‪ ،‬ﻓﺎﺭﺗﺎﻉ ﻟﺬﻟﻚ‪ ،‬ﻭﺗﻠﺠﻠﺞ ﻟﺴﺎﻧﻪ‪.‬‬
 ‫ﻓﻘﺎﻝ‪ - :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ‪ -‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻣﺎ ﻓﻌﻠﺖ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺿﻊ ﻳﺪﻙ ﻋﻠﻰ ﺭﺃﺳﻲ‪ ،‬ﻭﺍﳊﻒ ﺃﻧﻚ ﱂ ﺗﻔﻌﻞ‪.‬‬
‫ﻓﺠﻌﻞ ﺍﺑﻦ ﻳﺰﺩﺍﺩ ﻳﺄﺧﺬ ﺑﻴﺪﻩ ﻟﺬﻟﻚ‪ ،‬ﻭﺍﳌﺄﻣﻮﻥ ﻳﻀﺤﻚ‪ ،‬ﻭﻳﺸﲑ ﺇﻟﻴﻪ ﺃﻥ ﻳﻨﺤﻴﻬﺎ‪ .‬ﰒ ﺃﻣﺮ ﻟﻪ ﺑﺈﺟﺮﺍﺀ ﺭﺯﻕ ﻭﺍﺳﻊ ﰲ‬
‫ﻛﻞ ﺷﻬﺮ‪ ،‬ﻭﻭﺻﻠﻪ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ‪ ،‬ﺣﱴ ﺃﻏﻨﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺠﺒﻪ ﺧﻄﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﲪﻴﺪ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺑﻦ ﺣﻔﺺ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‬

‫ﺍﺑﻦ ﺃﰊ ﺍﳉﻬﻢ‪ ،‬ﺑﻦ ﺣﺬﻳﻔﺔ‪ ،‬ﺑﻦ ﻏﺎﱎ‪ ،‬ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﺑﻦ ﻋﻮﺗﺞ‪ ،‬ﺑﻦ ﻋﺪﻱ‪ ،‬ﺑﻦ ﻛﻌﺐ ﺍﻟﻌﺪﻭﻱ‬
‫ﺍﳉﻬﻤﻲ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻣﻦ ﺑﲏ ﻋﺪﻱ ﺑﻦ ﻛﻌﺐ‪ ،‬ﺍﻟﻘﺮﺷﻲ‪ ،‬ﻳﻨﺴﺐ ﺇﱃ ﺟﺪﻩ ﺃﰊ ﺍﳉﻬﻢ‪ ،‬ﺑﻦ ﺣﺬﻳﻔﺔ‪ ،‬ﺣﺠﺎﺯﻱ‪،‬‬
‫ﺩﺧﻞ ﺍﻟﻌﺮﺍﻕ ﻭﻬﺑﺎ ﺗﺄﺩﺏ ﻭﻧﺸﺄ‪ ،‬ﻭﻛﺎﻥ ﺃﺩﻳﺒﺎﹰ‪ ،‬ﺭﺍﻭﻳﺔ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻣﺘﻘﻨﺎﹰ‪ ،‬ﻋﺎﳌﹰﺎ ﺑﺎﻟﻨﺴﺐ‪ ،‬ﻭﺍﳌﺜﺎﻟﺐ‪ ،‬ﻭﻳﺘﻨﺎﻭﻝ ﺟﻠﺔ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻪ ﰲ ﺫﻟﻚ ﻛﺘﺐ‪ ،‬ﻣﺎﺕ‪.‬‬
‫ﺫﻛﺮﻩ ﺍﳌﺮﺯﺑﺎﱐ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ ،‬ﻓﻘﺎﻻ‪ :‬ﻭﻗﻊ ﺑﻴﻨﻪ ﻭﺑﲔ ﻗﻮﻡ ﻣﻦ ﺍﻟﻌﻤﺮﻳﲔ ﻭﺍﻟﻌﺜﻤﺎﻧﻴﲔ ﺷﺮ‪ ،‬ﻓﺬﻛﺮ‬
‫ﺳﻠﻔﻬﻢ ﺑﺄﻗﺒﺢ ﺫﻛﺮ‪ ،‬ﻓﻜﻠﻤﻪ ﺑﻌﺾ ﺍﳍﺎﴰﻴﲔ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﻌﺒﺎﺱ ﺑﺄﻣﺮ ﻋﻈﻴﻢ‪ ،‬ﻓﺄﻬﻧﻲ ﺧﱪﻩ ﺇﱃ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻓﺄﻣﺮ‬
‫ﺑﻀﺮﺑﻪ ﻣﺎﺋﺔ ﺳﻮﻁ‪ ،‬ﻭﺗﻮﱃ ﺿﺮﺑﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺿﺮﺑﻪ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ‪:‬‬
‫ﺗﱪﺍ ﺍﻟﻜﻠﻮﻡ ﻭﻳﻨﺒﺖ ﺍﻟﺸﻌﺮ ‪ ...‬ﻭﻟﻜﻞ ﻣﻮﺭﺩ ﻏﻠﺔ ﺻﺪﺭ‬
‫ﻭﺍﻟﻠﺆﻡ ﰲ ﺃﺛﻮﺍﺏ ﻣﻨﺒﻄﺢ ‪ ...‬ﻟﻌﺒﻴﺪﻩ ﻣﺎ ﺃﻭﺭﻕ ﺍﻟﺸﺠﺮ‬
‫ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﻳﺶ ﻭﺃﺧﺒﺎﺭﻫﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻌﺼﻮﻣﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺜﺎﻟﺐ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻧﺘﺼﺎﺭ ﰲ ﺍﻟﺮﺩ‬
‫ﻋﻠﻰ ﺍﻟﺸﻌﻮﺑﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﻣﻀﺮ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬

‫ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﻗﻲ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﺍﻟﻜﻮﰲ ﺍﻷﺻﻞ‪ ،‬ﻭﻛﺎﻥ ﻳﻮﺳﻒ ﺑﻦ ﻋﻤﺮ ﺍﻟﺜﻘﻔﻲ‪ ،‬ﻭﺍﱄ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﻗﺒﻞ‬
‫ﻫﺸﺎﻡ ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﻗﺪ ﺣﺒﺲ ﺟﺪﻩ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻌﺪ ﻗﺘﻞ ﺯﻳﺪ ﺍﺑﻦ ﻋﻠﻲ‪ ،‬ﰒ ﻗﺘﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﺧﺎﻟﺪ ﺻﻐﲑ ﺍﻟﺴﻦ‪،‬‬
‫ﻓﻬﺮﺏ ﻣﻊ ﺃﺑﻴﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﱃ ﺑﺮﻗﺔ ﻗﻢ‪ ،‬ﻓﺄﻗﺎﻣﻮﺍ ﻬﺑﺎ‪.‬‬

‫ﻭﻛﺎﻥ ﺛﻘﺔ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺃﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﻭﺍﻋﺘﻤﺪ ﺍﳌﺮﺍﺳﻴﻞ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﶈﺎﺳﻦ‬
‫ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻗﺪ ﺯﻳﺪ ﰲ ﺍﶈﺎﺳﻦ ﻭﻧﻘﺺ‪ ،‬ﻓﻤﻤﺎ ﻭﻗﻊ ﺇﱄ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻹﺑﻼﻍ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﻟﺘﻌﺎﻃﻒ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺃﺩﺏ ﺍﻟﻨﻔﺲ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻓﻊ‪ ،‬ﻛﺘﺎﺏ ﺃﺩﺏ ﺍﳌﻌﺎﺷﺮﺓ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻌﻴﺸﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻜﺎﺳﺐ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻓﺎﻫﻴﺔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳌﻌﺎﺭﻳﺾ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻔﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻮﺍﻫﺪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳌﺮﺍﻓﻖ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻭﺍﺟﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺸﻮﻡ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﺧﺘﻼﻑ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺄﻛﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﻬﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺃﺣﻜﺎﻣﻪ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻌﻠﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻘﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺨﻮﻳﻒ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺤﺬﻳﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺴﻠﻴﺔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺒﺼﺮﺓ‪ ،‬ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﻛﺘﺐ ﺍﶈﺎﺳﻦ‪ ،‬ﻛﺘﺎﺏ ﻣﺬﺍﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺂﺛﺮ‬
‫ﻭﺍﻷﺣﺴﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺃﻧﺴﺎﺏ ﺍﻷﻣﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻭﺍﳌﻮﻋﻈﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﺠﺎﺋﺐ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻮﺍﻫﺐ ﻭﺍﳊﻈﻮﻅ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻌﻴﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ‪،‬‬
‫ﻛﺘﺎﺏ ﻣﺬﺍﻡ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﻭﻕ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺘﺤﺮﻳﻒ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻣﺘﺤﺎﻥ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻌﻘﻮﺑﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﲔ ﻭﺍﳋﺼﺎﺋﺺ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺎﻓﺔ ﻭﺍﻟﻘﻴﺎﻓﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﺟﺮ ﻭﺍﻟﻔﺄﻝ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻄﲑﺓ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺮﺍﺷﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻓﺎﻧﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻐﺮﺍﺋﺐ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻴﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻧﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺳﺔ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻌﻮﻳﺺ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻛﺘﺎﺏ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻛﺘﺎﺏ ﺛﻮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻣﺼﺎﺑﻴﺢ ﺍﻟﻈﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺘﺨﺒﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺑﺔ ﻭﺍﳌﺰﺍﺡ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺮﻏﻴﺐ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻔﻮﺓ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺅﻳﺎ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﶈﺒﻮﺑﺎﺕ ﻭﺍﳌﻜﺮﻭﻫﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻛﺘﺎﺏ ﺑﺪﺀ ﺧﻠﻖ ﺇﺑﻠﻴﺲ ﻭﺍﳉﻦ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺪﻭﺍﺟﻦ ﻭﺍﻟﺮﻭﺍﺽ‪ ،‬ﻛﺘﺎﺏ ﻣﻐﺎﺯﻱ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺑﻨﺎﺕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﺃﺯﻭﺍﺟﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺣﻨﺎﺵ ﻭﺍﳊﻴﻮﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﺐ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻞ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﺧﺎﻃﺐ ﺍﷲ ﺑﻪ ﺧﻠﻘﻪ‪ ،‬ﻛﺘﺎﺏ ﺟﺪﺍﻭﻝ ﺍﳊﻜﻤﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺷﻜﺎﻝ‬
‫ﻭﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻳﺎﺿﺔ‪ ،‬ﻛﺘﺎﺏ ﺫﻛﺮ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻬﺎﻧﺊ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻌﺎﺯﻱ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻳﻮﺳﻒ ﺍﻷﺻﺒﻬﺎﱐ‬

‫ﻗﺎﻝ ﲪﺰﺓ ﰲ ﻛﺘﺎﺏ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻭﺫﻛﺮﻩ ﰲ ﲨﻠﺔ ﺍﻷﺩﺑﺎﺀ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻬﺑﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻛﺘﺎﺏ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺒﻠﻐﺎﺀ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﰲ ﻃﺒﻘﺎﺕ ﺍﳋﻄﺒﺎﺀ‪ ،‬ﱂ ﻳﺴﺒﻖ ﺇﱃ ﻣﺜﻠﻬﻤﺎ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﺩﺏ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺃﻧﺸﺪ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻮﻟﻴﺪ‪.‬‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﲪﺪﻧﺎ ﻏﺐ ﻭﺩ ‪ ...‬ﺑﺬﻟﻨﺎ ﺍﻟﺼﻔﻮ ﻣﻨﻪ ﻟﻠﻮﻟﻴﺪ‬
‫ﺭﺟﻮﻧﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻨﺎ ﲦﺎ ﹰﻻ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺍﶈﻞ ﺃﺫﻭﻯ ﻛﻞ ﻋﻮﺩ‬
‫ﻭﳛﲕ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺩﺅﺍﺩ ‪ ...‬ﺳﻠﻴﻞ ﺍﺠﻤﻟﺪ ﻭﺍﻟﺸﺮﻑ ﺍﻟﻌﺘﻴﺪ‬
‫ﻓﺰﺭﻧﺎﻩ ﻓﻠﻢ ﳓﺼﻞ ﻟﺪﻳﻪ ‪ ...‬ﻋﻠﻰ ﻏﲑ ﺍﻟﺘﻬﺪﺩ ﻭﺍﻟﻮﻋﻴﺪ‬
‫ﻧﻮﺭﺩ ﺣﻮﺿﻪ ﺍﻵﻣﺎﻝ ﻣﻨﺎ ‪ ...‬ﻓﺂﺑﺖ ﻏﲑ ﺣﺎﻣﺪﺓ ﺍﻟﻮﺭﻭﺩ‬
‫ﻳﻈﻞ ﻋﺪﻭﻩ ﳛﻈﻰ ﻟﺪﻳﻪ ‪ ...‬ﺑﻨﻴﻞ ﺍﳊﻆ ﻣﻦ ﺩﻭﻥ ﺍﻟﻮﺩﻭﺩ‬
‫ﺭﺿﻴﻨﺎ ﺑﺎﻟﺴﻼﻣﺔ ﻣﻦ ﺟﺪﺍﻩ ‪ ...‬ﻭﺃﻋﻔﻴﻨﺎﻩ ﻣﻦ ﻛﺮﻡ ﻭﺟﻮﺩ‬
‫ﻭﻗﺎﻝ ﰲ ﻣﺜﻞ ﻟﻠﻔﺮﺱ ﻗﻠﺒﻪ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﺷﻌﺮﹰﺍ‪:‬‬
‫ﺇﱐ ﺇﺫﺍ ﻣﺎ ﺭﺃﻳﺖ ﻓﺮﺥ ﺯﱏ ‪ ...‬ﻓﻠﻴﺲ ﳜﻔﻰ ﻋﻠﻰ ﺟﻮﻫﺮﻩ‬
‫ﻟﻮ ﰲ ﺟﺪﺍﺭ ﲣﻂ ﺻﻮﺭﺗﻪ ‪ ...‬ﳌﺎﺝ ﰲ ﻛﻒ ﻣﻦ ﻳﺼﻮﺭﻩ‬
‫ﻭﻗﺎﻝ ﰲ ﺭﺟﻞ ﻋﺪﻝ ﻋﻦ ﺍﻧﺘﺤﺎﻝ ﻋﻠﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﱃ ﻋﻠﻢ ﺍﻟﻔﻠﺴﻔﺔ‪:‬‬
‫ﻓﺎﺭﻗﺖ ﻋﻠﻢ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ‪ ...‬ﻭﺷﺮﻋﺖ ﰲ ﺍﻹﺳﻼﻡ ﺭﺃﻱ ﺭﻗﻠﺲ‬
‫ﻭﺃﺭﺍﻙ ﰲ ﺩﻳﻦ ﺍﳉﻤﺎﻋﺔ ﺯﺍﻫﺪﹰﺍ ‪ ...‬ﺗﺮﻧﻮ ﺇﻟﻴﻪ ﲟﻴﻞ ﻃﺮﻑ ﺍﻷﺷﻮﺱ‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ‪:‬‬
‫ﻧﻔﺴﻲ ﻓﺪﺍﺅﻙ ﻣﻦ ﺧﻠﻴﻞ ﻣﺼﻘﺐ ‪ ...‬ﱂ ﻳﺸﻔﲏ ﻣﻨﻪ ﺍﻟﻠﻘﺎﺀ ﺍﻟﺸﺎﰲ‬
‫ﻋﻨﺪﻱ ﻏﺪﹰﺍ ﻓﺌﺔ ﺗﻘﻮﻡ ﲟﺜﻠﻬﺎ ‪ ...‬ﷲ ﺣﺠﺘﻪ ﻋﻠﻰ ﺍﻷﺻﻨﺎﻑ‬
 ‫ﻣﺜﻞ ﺍﻟﻨﺠﻮﻡ ﻳﻠﺬ ﺣﺴﻦ ﺣﺪﻳﺜﻬﻢ ‪ ...‬ﻟﻴﺴﻮﺍ ﺑﺄﻭﺑﺎﺵ ﻭﻻ ﺃﺟﻨﺎﻑ‬
‫ﺃﻭ ﺭﻭﺿﺔ ﺯﻫﺮﺍﺀ ﻣﻌﺸﺒﺔ ﺍﻟﺜﺮﻯ ‪ ...‬ﻛﺎﻝ ﺍﻟﺮﺑﻴﻊ ﳍﺎ ﺑﻜﻴﻞ ﻭﺍﻑ‬
‫ﻣﻦ ﺑﲔ ﺫﻱ ﻋﻠﻢ ﻳﺼﻮﻝ ﺑﻌﻠﻤﻪ ‪ ...‬ﺃﻭ ﺷﺎﻋﺮ ﻳﻘﻀﻲ ﲝﺪ ﻗﻮﺍﻑ‬
‫ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﺑﻦ ﻗﻠﺲ ﺩﻫﺮﻩ ‪ ...‬ﻭﺃﺑﻮ ﺍﳍﺬﻳﻞ ﻭﻟﻴﺲ ﺑﺎﻟﻌﻼﻑ‬
‫ﻭﺍﳍﺮﻣﺰﺍﱐ ﺍﻟﺬﻱ ﻳﺴﻤﻮ ﺑﻪ ‪ ...‬ﺷﺮﻑ ﺃﻧﺎﻑ ﺑﻪ ﻋﻠﻰ ﺍﻷﺷﺮﺍﻑ‬
‫ﻓﺎﺟﻌﻞ ﺣﺪﻳﺜﻚ ﻋﻨﺪﻧﺎ ﻳﺸﻔﻲ ﺍﳉﻮﻯ ‪ ...‬ﻓﻨﻔﻮﺳﻨﺎ ﻭﳍﻰ ﺇﱃ ﺍﻹﻳﻼﻑ‬

‫ﺃﻟﻦ ﺍﳉﻮﺍﺏ ﻓﻠﻴﺲ ﻳﻌﺠﺒﲏ ﺃﺥ ‪ ...‬ﰲ ﺍﻟﺪﻳﻦ ﺷﺎﺏ ﻭﻓﺎﺀﻩ ﲞﻼﻑ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﰊ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻱ‬

‫ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺴﺎﻛﺮ‪ ،‬ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﳛﲕ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﺍﺑﻦ‬
‫ﺍﳌﻐﲑﺓ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻌﺪﻭﻱ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺃﺑﻮﻩ ﺑﺎﻟﻴﺰﻳﺪﻱ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻧﺪﻣﺎﺀ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﻗﺪﻡ ﻣﻌﻪ ﺩﻣﺸﻖ‪،‬‬
‫ﻭﺗﻮﺟﻪ ﻣﻨﻬﺎ ﻏﺎﺯﻳﹰﺎ ﻟﻠﺮﻭﻡ‪ ،‬ﲰﻊ ﺟﺪﻩ ﺃﺑﺎ ﳏﻤﺪ ﳛﲕ‪ ،‬ﻭﺃﺑﺎ ﺯﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﻣﻘﺮﺋﺎﹰ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺧﻮﺍﻩ‪ ،‬ﻋﺒﻴﺪ‬
‫ﺍﷲ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﺍﺑﻨﺎ ﳏﻤﺪ‪ ،‬ﻭﺍﺑﻦ ﺃﺧﻴﻪ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺃﰊ ﳏﻤﺪ‪ ،‬ﻭﻋﻮﻥ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻭﳏﻤﺪ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﻣﺎﺕ ﻗﺒﻴﻞ ﺳﻨﺔ ﺳﺘﲔ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺃﰊ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺣﺪﺛﲏ ﺃﰊ‪ ،‬ﻋﻦ ﺃﺧﻴﻪ ﺃﰊ ﺟﻌﻔﺮ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻥ ﺑﻘﺎﺭﺍ‪ ،‬ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻟﻐﺰﻭ‪ ،‬ﻓﺄﻧﺸﺪﺗﻪ‬
‫ﺷﻌﺮﹰﺍ ﻣﺪﺣﺘﻪ ﺑﻪ‪ ،‬ﺃﻭﻟﻪ‪:‬‬
‫ﻳﺎ ﻗﺼﺮ ﺫﺍ ﺍﻟﻨﺨﻼﺕ ﻣﻦ ﺑﺎﺭﺍ ‪ ...‬ﺇﱐ ﺣﻨﻨﺖ ﺇﻟﻴﻚ ﻣﻦ ﻗﺎﺭﺍ‬
‫ﺃﺑﺼﺮﺕ ﺃﺷﺠﺎﺭﹰﺍ ﻋﻠﻰ ﻬﻧﺮ ‪ ...‬ﻓﺬﻛﺮﺕ ﺃﻬﻧﺎﺭﹰﺍ ﻭﺃﺷﺠﺎﺭﺍ‬
‫ﷲ ﺍﻳﺎﻡ ﻧﻌﻤﺖ ﻬﺑﺎ ‪ ...‬ﰲ ﺍﻟﻘﻔﺺ ﺃﺣﻴﺎﻧﹰﺎ ﻭﰲ ﺑﺎﺭﺍ‬
‫ﺇﺫ ﻻ ﺃﺯﺍﻝ ﺃﺯﻭﺭ ﻏﺎﻧﻴﺔ ‪ ...‬ﺃﳍﻮ ﻬﺑﺎ ﻭﺃﺯﻭﺭ ﲬﺎﺭﺍ‬
‫ﻻ ﺃﺳﺘﺠﻴﺐ ﳌﻦ ﺩﻋﺎ ﳍﺪﻯ ‪ ...‬ﻭﺃﺟﻴﺐ ﺷﻄﺎﺭﹰﺍ ﻭﺩﻋﺎﺭﺍ‬
‫ﺃﻋﺼﻰ ﺍﻟﻨﺼﻴﺢ ﻭﻛﻞ ﻋﺎﺫﻟﺔ ‪ ...‬ﻭﺃﻃﻴﻊ ﺃﻭﺗﺎﺭﹰﺍ ﻭﻣﺰﻣﺎﺭﺍ‬
‫ﻗﺎﻝ‪ :‬ﻓﻐﻀﺐ ﺍﳌﺄﻣﻮﻥ ﻗﻮﺍﻝ‪ :‬ﺃﻧﺎ ﰲ ﻭﺟﻪ ﻋﺪﻭ‪ ،‬ﻭﺃﺣﺾ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻐﺰﻭ‪ ،‬ﻭﺃﻧﺖ ﺗﺬﻛﺮﻫﻢ ﻧﺰﻫﺔ ﺑﻐﺪﺍﺩ‪ ،‬ﻗﻠﺖ‪:‬‬
‫ﺍﻟﺸﻲﺀ ﺑﺘﻤﺎﻣﻪ‪ ،‬ﰒ ﻗﻠﺖ‪:‬‬
‫ﻭﺻﺤﻮﺕ ﺑﺎﳌﺄﻣﻮﻥ ﻣﻦ ﺳﻜﺮﻱ ‪ ...‬ﻭﺭﺃﻳﺖ ﺧﲑ ﺍﻷﻣﺮ ﻣﺎ ﺍﺧﺘﺎﺭﺍ‬
‫ﻭﺭﺃﻳﺖ ﻃﺎﻋﺘﻪ ﻣﺆﺩﻳﺔ ‪ ...‬ﻟﻠﻔﺮﺽ ﺇﻋﻼﻧﹰﺎ ﻭﺇﺳﺮﺍﺭﺍ‬
‫ﻓﺨﻠﻌﺖ ﺛﻮﺏ ﺍﳍﺰﻝ ﻣﻦ ﻋﻨﻘﻲ ‪ ...‬ﻭﺭﺿﻴﺖ ﺩﺍﺭ ﺍﳋﻠﺪ ﱄ ﺩﺍﺭﺍ‬
‫ﻭﻇﻠﻠﺖ ﻣﻌﺘﺼﻤﹰﺎ ﺑﻄﺎﻋﺘﻪ ‪ ...‬ﻭﺟﻮﺍﺭﻩ ﻭﻛﻔﻰ ﺑﻪ ﺟﺎﺭﺍ‬
‫ﺇﻥ ﺣﻞ ﺃﺭﺿﹰﺎ ﻓﻬﻲ ﱄ ﻭﻃﻦ ‪ ...‬ﻭﺃﺳﲑ ﻋﻨﻬﺎ ﺣﻴﺜﻤﺎ ﺳﺎﺭﺍ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﳛﲕ ﺑﻦ ﺃﻛﺜﻢ‪ :‬ﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﻗﺎﻝ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ! ﺃﺧﱪ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺳﻜﺮ ﻭﺧﺴﺎﺭ‪ ،‬ﻓﺘﺮﻙ ﺫﻟﻚ‬
‫ﻭﺍﺭﻋﻮﻯ‪ ،‬ﻭﺁﺛﺮ ﻃﺎﻋﺔ ﺧﻠﻴﻔﺘﻪ‪ ،‬ﻭﻋﻠﻢ ﺃﻥ ﺍﻟﺮﺷﺪ ﻓﻴﻬﺎ‪ ،‬ﻓﺴﻜﻦ ﻭﺃﻣﺴﻚ‪ ،‬ﻭﻷﲪﺪ ﺑﻦ ﺍﻟﻴﺰﻳﺪﻱ ﻫﺬﺍ‪ ،‬ﺑﻴﺖ ﲨﻊ ﻓﻴﻪ‬
‫ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ ﻛﻠﻬﺎ ﻭﻫﻮ‪:‬‬
‫ﻭﻟﻘﺪ ﺷﺠﺘﲏ ﻃﻔﻠﺔ ﺑﺮﺯﺕ ﺿﺤﻰ ‪ ...‬ﻛﺎﻟﺸﻤﺲ ﺧﺜﻤﺎﺀ ﺍﻟﻌﻈﺎﻡ ﺑﺬﻱ ﺍﻟﻐﻀﺎ‬
‫ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺰﺑﻴﺪﻱ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺃﻣﺜﻞ ﺃﻫﻞ ﺑﻴﺘﻪ ﰲ ﺍﻟﻌﻠﻢ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ‪ ،‬ﺑﻦ ﺳﻬﻞ‬

‫ﻭﻳﻘﺎﻝ ﺍﺑﻦ ﺃﰊ ﺳﻬﻞ ﺍﻷﺣﻮﻝ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﻣﺘﻘﺪﻣﻲ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺃﻓﺎﺿﻠﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺼﻨﺎﻋﺔ ﺍﳋﺮﺍﺝ‪ ،‬ﻣﺘﻘﺪﻣﹰﺎ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺃﻫﻞ ﻋﺼﺮﻩ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ ﻭﻟﻪ‬
‫ﻛﺘﺎﺏ ﺍﳋﺮﺍﺝ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﻜﺎﺗﺐ‬

‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻫﻮ ﺃﲪﺪ ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﺑﻦ ﻳﻮﻧﺲ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻜﺎﺗﺐ‪،‬‬
‫ﺃﺻﻠﻬﻢ ﻧﺼﺎﺭﻯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻳﻮﻧﺲ ﻳﻌﺮﻑ ﺑﻠﺒﺎﺑﺔ‪ ،‬ﻭﻛﺎﻥ ﺣﺠﺎﻣﺎﹰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻣﻬﻢ ﻟﺒﺎﺑﺔ‪ ،‬ﻭﻣﺎﺕ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺳﻨﺔ ﺳﺒﻊ‬
‫ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺼﻮﱄ‪ :‬ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻭﻫﺐ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ‬
‫ﻃﺎﺯﺍﺫ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺑﲔ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﻭﺑﲔ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻣﻨﺎﺯﻋﺔ ﰲ ﺿﻴﻌﺔ‪ ،‬ﻓﺎﺟﺘﻤﻌﺎ ﰲ ﳎﻠﺲ ﺑﻌﺾ‬
‫ﺍﻟﺮﺅﺳﺎﺀ ﻭﺃﺣﺴﺒﻪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻓﺮﺩ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﻣﻨﺎﻇﺮﺓ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺇﱃ ﺃﺧﻴﻪ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺑﻦ‬
‫ﺍﳊﺴﲔ‪ ،‬ﻓﻨﺎﻇﺮ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻓﺄﻗﺒﻞ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻳﻬﺎﺗﺮﻩ ﻭﻳﻄﻨﺰ ﺑﻪ ﻭﻗﺎﻝ ﰲ ﲨﻠﺔ ﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺃﻧﺘﻢ؟ ﺇﳕﺎ ﻧﻔﻘﺘﻢ‬
‫ﺑﺎﻟﺒﺬﻳﺬﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﻟﺘﻔﺖ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺇﱃ ﺻﱯ ﻛﺎﻥ ﻣﻌﻪ‪ ،‬ﻛﺄﻧﻪ ﺍﻟﺪﻧﻴﺎ ﺍﳌﻘﺒﻠﺔ‪ ،‬ﻓﺄﺧﺬ ﺑﻴﺪﻩ‪ ،‬ﻭﻗﺎﻡ ﻗﺎﺋﻤﹰﺎ ﰲ‬
‫ﻣﻮﺿﻌﻪ‪ ،‬ﻭﻛﺸﻒ ﻋﻦ ﺭﺃﺳﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ‪ :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻗﺪ ﻋﺮﻓﺘﻤﻮﱐ‪ ،‬ﻭﻫﺬﺍ ﻭﻟﺪﻱ‪ ،‬ﻣﻦ ﻓﻼﻧﺔ‬
‫ﺑﻨﺖ ﻓﻼﻥ ﺍﻟﻔﻼﱐ‪ ،‬ﻭﻫﻲ ﻣﻦ ﻃﺎﻟﻖ ﻃﻼﻕ ﺍﳊﺮﺝ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﺇﻥ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ‬
‫ﰲ ﺃﺧﺪﻋﻲ ﺷﺮﻁ ﺟﺪﻩ ﻓﻼﻥ ﺍﳌﺰﻳﻦ‪ ،‬ﻻ ﻳﻜﲎ ﻋﻦ ﺟﺪ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺳﺘﺨﺬﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﱂ ﳛﺮ ﺟﻮﺍﺑﺎﹰ‪،‬‬
‫ﻭﻻ ﺃﺟﺮﻯ ﺑﻌﺪ ﺫﻟﻚ ﻛﻼﻣﹰﺎ ﰲ ﺍﻟﻀﻴﻌﺔ‪ ،‬ﻭﺳﻠﻤﻬﺎ ﻣﻦ ﻏﲑ ﻣﻨﺎﺯﻋﺔ ﻭﻻ ﳏﺎﻭﺭﺓ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻣﻦ ﺍﻟﺜﻘﻼﺀ ﺍﻟﺒﻐﻀﺎﺀ‪ ،‬ﻭﻟﻪ ﻛﻼﻡ ﻣﺪﻭﻥ ﻣﺴﺘﻬﺠﻦ ﻣﺴﺘﺜﻘﻞ‪ ،‬ﻣﻨﻪ‪ :‬ﻋﻠﻲ ﲟﺎﺀ ﺍﻟﻮﺭﺩ ﺃﻏﺴﻞ‬
‫ﻓﻤﻲ ﻣﻦ ﻛﻼﻡ ﺍﳊﺎﺟﻢ‪ .‬ﻭﻣﻨﻪ‪ :‬ﳌﺎ ﺭﺃﻯ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻨﺎﺱ ﻗﺪ ﺗﺪﺍﺭﺳﻮﺍ ﻭﺗﺪﻗﻠﻤﻮﺍ ﻭﺗﺮﻧﺴﻌﻮﺍ ﻭﺗﺬﻭﺭﺭﻭﺍ ﺗﺪﺳﻘﻦ‬
‫ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺭﺳﺎﺋﻠﻪ ﺍﺠﻤﻟﻤﻮﻋﺔ‪ ،‬ﻛﺘﺎﺏ ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﳋﻂ‪ ،‬ﻭﺃﺧﻮﻩ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ‬
‫ﺛﻮﺍﺑﺔ‪ ،‬ﺗﻮﱃ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ ﰲ ﺃﻳﺎﻡ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﻟﻪ ﺍﺑﻦ ﺍﲰﻪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﹰﺎ‬
‫ﻼ ﺑﻠﻴﻐﺎﹰ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺭﺳﺎﺋﻞ‪ .‬ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻭﺍﺑﻨﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪،‬‬
‫ﻣﺘﺮﺳ ﹰ‬
‫ﺑﻦ ﺟﻌﻔﺮ‪ .‬ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﺩﻳﻮﺍﻥ ﺭﺳﺎﺋﻞ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ ﻣﻦ ﺑﻘﻲ ﻣﻦ ﻓﻀﻼﺋﻬﻢ‪.‬‬
‫ﻭﻣﻦ ﻛﻼﻡ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻣﻦ ﺣﻖ ﺍﳌﻜﺎﺗﺒﺔ‪ ،‬ﺃﻥ ﻳﺴﺒﻘﻬﺎ ﺃﻧﺲ‪ ،‬ﻭﻳﻨﻌﻘﺪ ﻗﺒﻠﻬﺎ ﻭﺩ‪ ،‬ﻭﻟﻜﻦ ﺍﳊﺎﺟﺔ ﺃﻋﺠﻠﺖ ﻋﻦ ﺫﻟﻚ‪،‬‬
‫ﻓﻜﺘﺒﺖ ﻛﺘﺎﺏ ﻣﻦ ﳛﺴﻦ ﺍﻟﻈﻦ ﺇﱃ ﻣﻦ ﳛﻘﻘﻪ‪.‬‬
 ‫ﻭﻣﻦ ﻓﺼﻞ ﻟﻪ ﺇﱃ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ :‬ﱂ ﻳﺆﺕ ﺍﻟﻮﺯﻳﺮ ﻣﻦ ﻋﺪﻡ ﻓﻀﻴﻠﺔ‪ ،‬ﻭﱂ ﺃﻭﺕ ﻣﻦ ﻋﺪﻡ ﻭﺳﻴﻠﺔ‪ ،‬ﻭﻏﻠﺔ‬
‫ﺍﻟﺼﺎﺩﻱ ﺗﺄﰉ ﻟﻪ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻮﺍﺭﺩ‪ ،‬ﻭﺗﻌﺠﻞ ﻋﻦ ﺗﺄﻣﻞ ﻣﺎ ﺑﲔ ﺍﻟﻐﺪﻳﺮ ﻭﺍﻟﻮﺍﺩ‪ ،‬ﻭﱂ ﺃﺯﻝ ﺃﺗﺮﻗﺐ ﺃﻥ ﳜﻄﺮﱐ ﺑﺒﺎﻟﻪ‪،‬‬
‫ﺗﺮﻗﺐ ﺍﻟﺼﺎﺋﻢ ﻟﻔﻄﺮﻩ‪ ،‬ﻭﺃﻧﺘﻈﺮﻩ ﺍﻧﺘﻈﺎﺭ ﺍﻟﺴﺎﺭﻱ ﻟﻔﺠﺮﻩ‪ ،‬ﺇﱃ ﺃﻥ ﺑﺮﺡ ﺍﳋﻔﺎﺀ‪ ،‬ﻭﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ‪ ،‬ﻭﴰﺖ ﺍﻷﻋﺪﺍﺀ‪،‬‬
‫ﻭﺇﻥ ﰲ ﲣﻠﻔﻲ ﻭﺗﻘﺪﻡ ﺍﳌﻘﺼﺮﻳﻦ‪ ،‬ﻵﻳﺔ ﻟﻠﻤﺘﻮﲰﲔ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﻭﻗﻴﻞ ﻻﺑﻦ ﺛﻮﺍﺑﺔ‪ :‬ﻗﺪ ﺗﻘﻠﺪ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺑﻠﺒﻞ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻋﺠﺰ ﻗﺒﻴﺢ ﻣﻦ ﺍﻷﻗﺪﺍﺭ‪ ،‬ﻭﻛﺎﻥ ﳏﻤﺪ ﺑﻦ‬
‫ﺃﲪﺪ ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻛﺎﺗﺒﹰﺎ ﻟﺒﺎﻛﺒﺎﻙ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻓﻠﻤﺎ ﺃﻏﺮﻱ ﺍﳌﻬﺘﺪﻱ ﺑﺎﻟﺮﺍﻓﻀﺔ‪ ،‬ﻗﺎﻝ ﺍﳌﻬﺘﺪﻱ ﻟﺒﺎﻛﺒﺎﻙ‪ :‬ﻛﺎﺗﺒﻚ ﻭﺍﷲ ﺃﻳﻀﹰﺎ‬
‫ﺭﺍﻓﻀﻲ‪ ،‬ﻓﻘﺎﻝ ﺑﺎﻛﺒﺎﻙ‪ :‬ﻛﺬﺏ ﻭﺍﷲ ﻋﻠﻰ ﻛﺎﺗﱯ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻳﻘﻮﻝ ﻫﺆﻻﺀ‪ ،‬ﻓﺸﻬﺪﺕ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﺑﺎﻛﺒﺎﻙ‪:‬‬
‫ﻛﺬﺑﺘﻢ‪ ،‬ﻟﻴﺲ ﻛﺎﺗﱯ ﻛﻤﺎ ﺗﻘﻮﻟﻮﻥ‪ ،‬ﻛﺎﺗﱯ ﺧﲑ ﻓﺎﺿﻞ‪ ،‬ﻳﺼﻠﻲ ﻭﻳﺼﻮﻡ‪ ،‬ﻭﻳﻨﺼﺤﲏ‪ ،‬ﻭﳒﺎﱐ ﻣﻦ ﺍﳌﻮﺕ‪ ،‬ﻻ ﺃﺻﺪﻕ‬
‫ﻗﻮﻟﻜﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻐﻀﺐ ﺍﳌﻬﺘﺪﻱ‪ ،‬ﻭﺭﺩﺩ ﺍﻷﳝﺎﻥ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻻ‪ ،‬ﻻ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺍﻧﺼﺮﻑ ﺍﻟﻘﻮﻡ ﻣﻦ ﺣﻀﺮﺓ ﺍﳌﻬﺘﺪﻱ‪ ،‬ﺃﲰﻌﻬﻢ ﺑﺎﻛﺒﺎﻙ ﻭﺷﺘﻤﻬﻢ‪ ،‬ﻭﻧﺴﺒﻬﻢ ﺇﱃ ﺃﺧﺬ ﺍﻟﺮﺷﺎ ﻭﺍﳌﺼﺎﻧﻌﺎﺕ ﻭﺃﻏﻠﻆ ﳍﻢ‬
‫ﻭﺃﻣﺮ ﺑﺒﻌﻀﻬﻢ ﻓﻨﻴﻞ ﲟﻜﺮﻭﻩ‪ ،‬ﺇﱃ ﺃﻥ ﲣﻠﺼﻮﺍ ﻣﻦ ﻳﺪﻩ‪ ،‬ﻭﺍﺳﺘﺘﺮ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻭﻗﻠﺪ ﺍﳌﻬﺘﺪﻱ ﻛﺘﺎﺑﺔ ﺑﺎﻛﺒﺎﻙ‪ ،‬ﺳﻬﻞ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻷﺣﻮﻝ‪ ،‬ﻭﻧﻮﺩﻱ ﻋﻠﻰ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﰒ ﺗﻨﺼﻞ ﺑﺎﻛﺒﺎﻙ ﺇﱃ ﺍﳌﻬﺘﺪﻱ‪ ،‬ﻭﺍﻋﺘﺬﺭ ﺇﻟﻴﻪ ﻓﻘﺒﻞ ﻋﺬﺭﻩ‪ ،‬ﻭﺻﻔﺢ‬
‫ﻋﻨﻪ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻡ ﻣﻮﺳﻰ ﺑﻦ ﺑﻐﺎ‪ ،‬ﺳﺮ ﻣﻦ ﺭﺃﻯ ﻣﻦ ﺍﳉﺒﻞ‪ ،‬ﺗﻠﻘﺎﻩ ﺑﺎﻛﺒﺎﺑﻚ‪ ،‬ﻭﺳﺄﻟﻪ ﺍﻟﻨﻄﻒ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﰲ ﺍﻟﺼﻔﺢ‬
‫ﻋﻦ ﻛﺎﺗﺒﻪ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻓﻠﻤﺎ ﺟﺪﺩ ﺍﳌﻬﺘﺪﻱ ﺍﻟﺒﻴﻌﺔ ﰲ ﺩﺍﺭ ﺃﻧﺎﺟﻮﺭ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻋﺎﻭﺩ ﺑﺎﻛﺒﺎﻙ ﺍﳌﺴﺄﻟﺔ ﰲ ﻛﺎﺗﺒﻪ‪ ،‬ﻓﻮﻋﺪﻩ‬
‫ﺑﺎﻟﺮﺿﺎ ﻋﻨﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻟﺬﻱ ﻓﻌﻠﺘﻪ ﺑﺎﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﱂ ﻳﻜﻦ ﻟﺸﻲﺀ ﻛﺎﻥ ﰲ ﻧﻔﺴﻲ ﻋﻠﻴﻪ ﳜﺼﲏ‪ ،‬ﻟﻜﻦ ﻏﻀﺒﹰﺎ ﷲ ﺗﻌﺎﱃ‬
‫ﻭﻟﻠﺪﻳﻦ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻧﺰﻉ ﻋﻤﺎ ﺃﻧﻜﺮ ﻣﻨﻪ‪ ،‬ﻭﺃﻇﻬﺮ ﺗﻮﺭﻋﺎﹰ‪ ،‬ﻓﺈﱐ ﻗﺪ ﺭﺿﻴﺖ ﻋﻨﻪ‪ ،‬ﰒ ﺭﺿﻲ ﻋﻨﻪ ﺍﳋﻠﻴﻔﺔ ﰲ ﻳﻮﻡ‬
‫ﺍﳉﻤﻌﺔ‪ ،‬ﺍﻟﻨﺼﻒ ﻣﻦ ﳏﺮﻡ‪ ،‬ﺳﻨﺔ ﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺧﻠﻊ ﻋﻠﻴﻪ ﺃﺭﺑﻊ ﺧﻠﻊ‪ ،‬ﻭﻗﻠﺪﻩ ﺳﻴﻔﺎﹰ‪ ،‬ﻭﺭﺟﻊ ﺇﱃ ﻛﺘﺎﺑﺔ ﺑﺎﻛﺒﺎﻙ‬
‫ﻣﻴﻤﻮﻥ ﺑﻦ ﻫﺎﺭﻭﻥ‪.‬‬
‫ﻗﺎﻝ ﱄ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﻷﺧﻀﺮ‪ :‬ﻛﻨﺎ ﻳﻮﻣﹰﺎ ﰲ ﳎﻠﺲ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﺇﺫ ﺟﺎﺀﻩ ﺃﺑﻮ ﻫﻔﺎﻥ ﺍﻟﺒﺼﺮﻱ‬
‫ﻟﻠﺴﻼﻡ ﻋﻠﻴﻪ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻦ ﺃﻣﺮﻩ‪ ،‬ﻭﺳﺒﺐ ﻗﺪﻭﻣﻪ ﻣﻦ ﺳﺎﻣﺮﺍﹰ‪ ،‬ﻭﺍﻳﻦ ﻳﺮﻳﺪ؟ ﻓﻘﺎﻝ ﺃﺭﻳﺪ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻳﻌﲏ ﺃﲪﺪ ﺑﻦ‬
‫ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﻟﺮﻗﺔ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺃﻳﺎﻡ ﻋﻴﺪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻛﻴﻒ ﺭﺿﺎﻙ ﻋﻦ ﺑﲏ‬
‫ﺛﻮﺍﺑﺔ؟ ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﻭﺍﷲ ﺃﻛﺮﻩ ﻫﺠﺎﺀﻫﻢ ﰲ ﻳﻮﻡ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﻟﻜﲏ ﺃﻗﻤﺖ ﻫﺠﺎﺋﻲ ﳍﻢ ﻣﻘﺎﻡ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻠﺖ‪:‬‬
‫ﻣﻠﻮﻙ ﺛﻨﺎﻫﻢ ﻛﺄﺣﺴﺎﻬﺑﻢ ‪ ...‬ﻭﺃﺧﻼﻗﻬﻢ ﺷﺒﻪ ﺁﺩﺍﻬﺑﻢ‬
‫ﻓﻄﻮﻝ ﻗﺮﻭﻬﻧﻢ ﺃﲨﻌﲔ ‪ ...‬ﻳﺰﻳﺪ ﻋﻠﻰ ﻃﻮﻝ ﺃﺫﻧﺎﻬﺑﻢ‬

‫ﻭﻗﺎﻝ ﺍﻟﺼﻮﱄ‪ :‬ﻛﺎﻧﺖ ﺑﲔ ﺃﰊ ﺍﻟﺼﻘﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺑﻠﺒﻞ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﺑﲔ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‬
‫ﻭﺣﺸﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻷﺳﺒﺎﺏ ﻣﻨﻬﺎ‪ :‬ﺃﺷﻴﺎﺀ ﺟﺮﺕ ﰲ ﳎﻠﺲ ﺻﺎﻋﺪ ﰲ ﺁﺧﺮ ﺃﻳﺎﻣﻪ‪ ،‬ﻗﺪ ﺣﺪﺛﲏ ﺭﺷﻴﻖ ﺍﳌﻮﺳﻮﻱ ﺍﳋﺎﺩﻡ‬
‫‪ -‬ﻭﻣﺎ ﺭﺃﻳﺖ ﺧﺎﺩﻣﹰﺎ ﺃﻋﻘﻞ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺃﻛﺘﺐ ﻳﺪﹰﺍ ‪ -‬ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﰲ ﳎﻠﺲ ﺻﺎﻋﺪ‪ ،‬ﻓﺴﺄﻝ ﻋﻦ ﺭﺟﻞ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ‬
‫ﺍﻟﺼﻘﺮ‪ :‬ﻗﺪ ﻛﺎﻥ ﺃﻧﻔﻴﻲ‪ ،‬ﻳﺮﻳﺪ ﻧﻔﻲ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ :‬ﰲ ﺍﳋﺮﺀ‪ ،‬ﻓﺴﻤﻌﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﺼﻘﺮ‪ :‬ﻛﻴﻒ ﺗﻜﻠﻢ ﻣﻦ ﺣﻘﻪ‬
‫ﺃﻥ ﻳﺸﺪ ﻭﳛﺪ؟ ﻓﻘﺎﻝ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ :‬ﻣﻦ ﺟﻬﻠﻚ‪ ،‬ﺇﻧﻚ ﻻ ﺗﻌﻠﻢ ﺃﻥ ﻣﻦ ﻳﺸﺪ ﻻ ﳛﺪ‪ ،‬ﻭﻣﻦ ﳛﺪ ﻻ ﻳﺸﺪ‪ ،‬ﰒ ﺿﺮﺏ‬
‫ﺍﻟﺪﻫﺮ ﻣﻦ ﺿﺮﺑﻪ‪ ،‬ﻓﺮﺍﻳﺖ ﺍﺑﻦ ﺛﻮﺍﺑﺔ ﻗﺪ ﺩﺧﻞ ﺇﱃ ﺃﰊ ﺍﻟﺼﻘﺮ ﺑﻮﺍﺳﻂ‪ ،‬ﻓﻮﻗﻒ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻮﺯﻳﺮ‪" ،‬‬
 ‫ﻟﻘﺪ ﺁﺛﺮﻙ ﺍﷲ ﻋﻠﻴﻨﺎ ﻭﺇﻥ ﻛﻨﺎ ﳋﺎﻃﺌﲔ " ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺍﻟﺼﻘﺮ‪ " :‬ﻻ ﺗﺜﺮﻳﺐ ﻋﻠﻴﻜﻢ " ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﰒ ﺭﻓﻊ‬
‫ﳎﻠﺴﻪ‪ ،‬ﻭﻗﻠﺪﻩ ﻃﺴﺎﺳﻴﺞ ﺑﺎﺑﻞ‪ ،‬ﻭﺳﻮﺭﺍ‪ ،‬ﻭﺑﺮﺑﺴﻤﺎ‪ ،‬ﻓﻀﺎﻋﻒ ﻭﺯﺍﺩ ﰲ ﺍﻟﺪﻋﺎﺀ ﻟﻪ‪ ،‬ﻓﻤﺎﺯﺍﻝ ﻭﺍﻟﻴﹰﺎ ﺇﱃ ﺃﻥ ﺗﻮﰲ ﰲ‬
‫ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻫﻜﺬﺍ ﺫﻛﺮ ﺍﻟﺼﻮﱄ‪ ،‬ﻭﺍﻷﻭﻝ ﻣﻨﻘﻮﻝ ﻣﻦ ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻫﺬﺍ ﺃﻭﱃ‬
‫ﺑﺎﻟﺼﻮﺍﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺼﻮﱄ‪ :‬ﻭﺣﺪﺛﲏ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻌﻴﻨﺎﺀ ﰲ ﲨﻠﺔ ﺃﰊ ﺍﻟﺼﻘﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻳﻌﺎﺩﻱ‬
‫ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﳌﻌﺎﺩﺍﺓ ﺃﰊ ﺍﻟﺼﻘﺮ‪ ،‬ﻓﺎﺟﺘﻤﻌﺎ ﰲ ﳎﻠﺲ ﺑﻌﻘﺐ ﻣﺎ ﺟﺮﻯ ﺑﲔ ﺃﰊ ﺍﻟﺼﻘﺮ‪ ،‬ﻭﺑﲔ ﺍﺑﻦ ﺛﻮﺍﺑﺔ ﰲ ﳎﻠﺲ‬
‫ﺻﺎﻋﺪ‪ ،‬ﻓﺘﻼﺣﻴﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ :‬ﺃﻣﺎ ﺗﻌﺮﻓﲏ؟ ﻗﺎﻝ‪ :‬ﺑﻞ ﺃﻋﺮﻓﻚ ﺿﻴﻖ ﺍﻟﻌﻄﻦ‪ ،‬ﻛﺜﲑ ﺍﻟﻮﺳﻦ‪ ،‬ﻗﻠﻴﻞ ﺍﻟﻔﻄﻦ‪،‬‬
‫ﺧﺎﺭﹰﺍ ﻋﻠﻰ ﺍﻟﺬﻗﻦ‪ ،‬ﻗﺪ ﺑﻠﻐﲏ ﺗﻌﺪﻳﻚ ﻋﻠﻰ ﺃﰊ ﺍﻟﺼﻘﺮ‪ .‬ﻭﺇﳕﺎ ﺣﻠﻢ ﻋﻨﻚ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺮ ﻋﺰﹰﺍ ﻓﻴﺬﻟﻪ‪ :‬ﻭﻻ ﻋﻠﻮﹰﺍ ﻓﻴﻀﻌﻪ‪.‬‬
‫ﻭﻻ ﺣﺠﺮﹰﺍ ﻓﻴﻬﺪﻣﻪ‪ ،‬ﻓﻌﺎﻑ ﳊﻤﻚ ﺃﻥ ﻳﺄﻛﻠﻪ‪ .‬ﻭﺳﻬﻚ ﺩﻣﻚ ﺃﻥ ﻳﺴﻔﻜﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺳﻜﺖ‪ ،‬ﻓﻤﺎ ﺗﺴﺎﺏ ﺍﺛﻨﺎﻥ ﺇﻻ‬
‫ﻏﻠﺐ ﺃﻷﻣﻬﻤﺎ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﻴﻨﺎﺀ‪ :‬ﻓﻠﻬﺬﺍ ﻏﻠﺒﺖ ﺑﺎﻷﻣﺲ ﺃﺑﺎ ﺍﻟﺼﻘﺮ‪ ،‬ﻓﺄﺳﻜﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ ﳍﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ ،‬ﺣﺪﺙ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺧﻔﺶ ﻗﺎﻝ‪ :‬ﺫﻛﺮ ﱄ ﺍﳌﱪﺩ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺳﻮﻡ‬
‫ﻧﻮﺑﺔ ﻟﻪ ﻋﻨﺪ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﺣﱴ ﺩﺧﻞ ﻋﻠﻴﻪ ﻏﻼﻣﻪ‪ ،‬ﻭﰲ ﻳﺪﻩ ﺭﻗﻌﺔ ﺍﻟﺒﺤﺘﺮﻱ‪ ،‬ﻓﻘﺮﺃﻫﺎ ﺃﺑﻮ‬
‫ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻭﻗﻊ ﻓﻴﻬﺎ ﺗﻮﻗﻴﻌﹰﺎ ﺧﻔﻴﻔﺎﹰ‪ ،‬ﻭﺃﻣﺮ ﺑﺈﺻﻼﺣﻬﺎ‪ ،‬ﻓﺄﺻﻠﺤﺖ ﻭﺃﻋﻴﺪﺕ ﺇﻟﻴﻪ‪ .‬ﻗﺎﻝ ﺍﳌﱪﺩ‪ :‬ﻓﺮﻣﻰ ﻬﺑﺎ ﺇﱄ‪ ،‬ﻓﺈﺫﺍ‬
‫ﻓﻴﻬﺎ‪:‬‬
‫ﺇﺳﻠﻢ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻭﺍﺏ ‪ ...‬ﻕ ﻓﻼ ﺃﺯﺍﻝ ﺍﷲ ﻇﻠﻚ‬
‫ﻭﻛﻦ ﺍﻟﺬﻱ ﻳﺒﻘﻰ ﻟﻨﺎ ‪ ...‬ﻭﳕﻮﺕ ﺣﲔ ﳕﻮﺕ ﻗﺒﻠﻚ‬
‫ﱄ ﺣﺎﺟﺔ ﺃﺭﺟﻮ ﳍﺎ ‪ ...‬ﺇﺣﺴﺎﻧﻚ ﺍﻷﻭﰱ ﻭﻓﻀﻠﻚ‬
‫ﻭﺍﺠﻤﻟﺪ ﻣﺸﺘﺮﻁ ﻋﻠﻲ ‪ ...‬ﻙ ﻗﻀﺎﺀﻫﺎ ﻭﺍﻟﺸﺮﻁ ﺃﻣﻠﻚ‬
‫ﻓﻠﺌﻦ ﻛﻔﻴﺖ ﻣﻠﻤﻬﺎ ‪ ...‬ﻓﻠﻤﺜﻠﻬﺎ ﺃﻋﺪﺩﺕ ﻣﺜﻠﻚ‬
‫ﻗﺎﻝ‪ :‬ﻭﺇﺫﺍ ﻭﻗﻊ ﺍﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻣﻘﻀﻴﺔ‪ ،‬ﻭﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻟﻮ ﺃﺗﻠﻔﺖ ﺍﳌﺎﻝ‪ ،‬ﻭﺃﺫﻫﺒﺖ ﺍﳊﺎﻝ‪ ،‬ﻓﻘﻞ‪- :‬‬
‫ﺭﻋﺎﻙ ﺍﷲ ‪ -‬ﻣﺎ ﺷﺌﺖ ﻣﻨﺒﺴﻄﺎﹰ‪ ،‬ﻭﺛﻖ ﲟﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﻟﻚ ﻣﻐﺘﺒﻄﺎﹰ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﺎﺩﺭﺍﺋﻲ‪ ،‬ﺍﻟﻜﺎﺗﺐ ﺍﻷﻋﻮﺭ ﺍﻟﻜﺮﺩﻱ‪ ،‬ﺻﺪﻳﻖ ﺍﳌﱪﺩ ﻳﻬﺠﻮ ﺍﺑﻦ ﺛﻮﺍﺑﺔ ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﺗﻌﺴﺖ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﺍﻟﻜﺘﺎﺑ ْﻪ ‪ ...‬ﻣﻦ ﺃﺟﻞ ﻣﻘﺖ ﺑﲏ ﺛﻮﺍﺑ ْﻪ‬
‫ﻭﺳﺄﻟﺖ ﺃﻫﻞ ﺍﳌﻬﱵ ‪ ...‬ﻥ ﻣﻦ ﺍﳋﻄﺎﺑﺔ ﻭﺍﻟﻜﺘﺎﺑ ْﻪ‬
‫ﻋﻦ ﻋﺎﺩﻝ ﰲ ﺣﻜﻤﻪ ‪ ...‬ﻓﻌﻠﻴﻚ ﺃﲨﻌﺖ ﺍﻟﻌﺼﺎﺑ ْﻪ‬
‫ﻓﺎﲰﻊ ﻓﻘﺪ ﻣﻴﺰﻬﺗﻢ ‪ ...‬ﻭﻟﻜﻠﻬﻢ ﻃﺮﺯ ﻭﺑﺎﺑﻪ‬
‫ﺃﻣﺎ ﺍﻟﻜﺒﲑ ﻓﻤﻦ ﺟﻼ ‪ ...‬ﻟﺘﻪ ﻳﻘﺎﻝ ﻟﻪ ﻟﺒﺎﺑ ْﻪ‬
‫ﻭﺇﺫﺍ ﺧﻼ ﻓﻤﻤﺪﺩ ‪ ...‬ﰲ ﺍﻟﺒﻴﺖ ﻗﺪ ﺷﺎﻟﻮﺍ ﻛﻌﺎﺑ ْﻪ‬
‫ﻭﺍﺭﻓﺾ ﻋﻨﻪ ﺯﻫﻮﻩ ‪ ...‬ﻭﺗﻘﺸﻌﺖ ﺗﻠﻚ ﺍﳌﻬﺎﺑ ْﻪ‬
‫ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺣﺪﺛﻨﺎ ﺟﺤﻈﺔ ﰲ ﺃﻣﺎﻟﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﻀﺮﺕ‬
‫ﳎﻠﺲ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﻭﻋﻨﺪﻩ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺣﻀﺮ ﺃﲪﺪ ﺑﺎﻥ ﻋﻠﻲ ﺍﳌﺎﺩﺭﺍﺋﻲ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‬
‫ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ ،‬ﻣﱴ ﻋﻬﺪﻙ ﺑﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﻋﻬﺪ ﻭﻻ ﻋﻘﺪ‪ ،‬ﻭﻻ ﻭﻓﺎﻕ ﻭﻻ ﻣﻴﺜﺎﻕ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺛﻌﻠﺐ‪ :‬ﻋﻬﺪﻱ ﺑﻚ‬
‫ﺇﺫﺍ ﻏﻀﺒﺖ ﻫﺠﻮﺕ‪ ،‬ﻓﻬﻞ ﻣﻦ ﺷﻲﺀ؟ ﻓﺄﻧﺸﺪ‪:‬‬
‫ﺑﲏ ﺛﻮﺍﺑﺔ ﺃﻧﺘﻢ ﺃﺛﻘﻞ ﺍﻷﻣﻢ ‪ ...‬ﲨﻌﺘﻢ ﺛﻘﻞ ﺍﻷﻭﺯﺍﺭ ﻭﺍﻟﺘﺨﻢ‬
‫ﺃﻫﺎﺽ ﺣﲔ ﺃﺭﺍﻛﻢ ﻣﻦ ﺑﺸﺎﻣﺘﻜﻢ ‪ ...‬ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﻭﺇﻥ ﱂ ﺃﻭﺕ ﻣﻦ ﺑﺸﻢ‬
‫ﻛﻢ ﻗﺎﺋﻞ ﺣﲔ ﻏﺎﻇﺘﻪ ﻛﺘﺎﺑﺘﻜﻢ ‪ ...‬ﻟﻮ ﺷﺌﺖ ﻳﺎ ﺭﺏ ﻣﺎ ﻋﻠﻤﺖ ﺑﺎﻟﻘﻠﻢ‬
‫ﻓﻘﺎﻝ ﺛﻌﻠﺐ‪ :‬ﺃﺣﺴﻨﺖ ﻭﺍﷲ ﰲ ﺷﻌﺮﻙ‪ ،‬ﻭﺃﺳﺄﺕ ﺇﱃ ﺍﻟﻘﻮﻡ‪.‬‬

‫ﻭﻋﻦ ﺃﰊ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﺍﻟﺒﺤﺘﺮﻱ ﺍﻟﻨﻴﻞ‬
‫ﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻹﺳﻜﺎﰲ‪ ،‬ﻣﺎﺩﺣﹰﺎ ﻟﻪ‪ ،‬ﻓﻠﻢ ﻳﺜﺒﻪ ﺛﻮﺍﺑﹰﺎ ﻳﺮﺿﺎﻩ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻃﺎﻟﺖ ﻣﺪﺗﻪ ﻋﻨﺪﻩ‪ ،‬ﻓﻬﺠﺎﻩ ﺑﻘﺼﻴﺪﺗﻪ‬
‫ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﻣﺎ ﻛﺴﺒﻨﺎ ﻣﻦ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ‪ ...‬ﻭﻣﻦ ﺍﻟﻨﻴﻞ ﻏﲑ ﲪﻰ ﺍﻟﻨﻴﻞ‬
‫ﻭﻫﺠﺎﻩ ﺑﻘﺼﻴﺪﺓ ﺃﺧﺮﻯ ﺃﻭﳍﺎ‪ :‬ﻗﺼﺔ ﺍﻟﻨﻴﻞ ﻓﺎﲰﻌﻮﻫﺎ ﻋﺠﺎﺑ ْﻪ ﻓﺠﻤﻊ ﺇﱃ ﻫﺠﺎﺋﻪ ﺇﻳﺎﻩ‪ ،‬ﻫﺠﺎﺀ ﺑﲏ ﺛﻮﺍﺑﺔ‪ ،‬ﻭﺑﻠﻎ ﺫﻟﻚ‬
‫ﺃﰊ‪ ،‬ﻓﺒﻌﺚ ﺇﻟﻴﻪ ﺑﺄﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﺛﻴﺎﺑﹰﺎ ﻭﺩﺍﺑﺔ ﺑﺴﺮﺟﻬﺎ ﻭﳉﺎﻣﻬﺎ‪ ،‬ﻓﺮﺩﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺃﺳﻠﻔﺘﻜﻢ ﺇﺳﺎﺀﺓ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻣﻌﻪ‬
‫ﻗﺒﻮﻝ ﺻﻠﺘﻜﻢ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺃﰊ‪ :‬ﺃﻣﺎ ﺍﻹﺳﺎﺀﺓ ﻓﻤﻐﻔﻮﺭﺓ‪ ،‬ﻭﺍﳌﻌﺬﺭﺓ ﻣﺸﻜﻮﺭﺓ‪ ،‬ﻭﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﻣﺎ‬
‫ﻳﺄﺳﻮ ﺟﺮﺍﺣﻚ ﻣﺜﻞ ﻳﺪﻙ‪ ،‬ﻭﻗﺪ ﺭﺩﺩﺕ ﺇﻟﻴﻚ ﻣﺎ ﺭﺩﺩﺗﻪ ﻋﻠﻲ‪ ،‬ﻭﺃﺿﻌﻔﺘﻪ‪ ،‬ﻓﺈﻥ ﺗﻼﻓﻴﺖ ﻣﺎ ﻓﺮﻁ ﻣﻨﻚ‪ ،‬ﺃﺛﺒﻨﺎ‬
‫ﻭﺷﻜﺮﻧﺎ‪ ،‬ﻭﺇﻥ ﱂ ﺗﻔﻌﻞ‪ ،‬ﺍﺣﺘﻤﻠﻨﺎ ﻭﺻﱪﻧﺎ‪ ،‬ﻓﻘﺒﻞ ﻣﺎ ﺑﻌﺚ ﺑﻪ‪ ،‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ‪ :‬ﻛﻼﻣﻚ ﻭﺍﷲ ﺃﺣﺴﻦ ﻣﻦ ﺷﻌﺮﻱ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺳﻠﻔﺘﲏ ﻣﺎ ﺃﺧﺠﻠﲏ‪ ،‬ﻭﲪﻠﺘﲏ ﻣﺎ ﺃﺛﻘﻠﲏ‪ ،‬ﻭﺳﻴﺄﺗﻴﻚ ﺛﻨﺎﺋﻲ‪ ،‬ﰒ ﻏﺪﺍ ﻋﻠﻴﻪ ﺑﻘﺼﻴﺪﺓ ﺃﻭﳍﺎ‪ :‬ﺿﻼﻝ ﳍﺎ ﻣﺎﺫﺍ ﺃﺭﺍﺩﺕ‬
‫ﻣﻦ ﺍﻟﺼﺪ؟ ﻭﻗﺎﻝ ﻓﻴﻪ ﺑﻌﺪ ﺫﻟﻚ‪ :‬ﺑﺮﻕ ﺍﺿﺎﺀ ﺍﻟﻌﻘﻴﺜﻖ ﻣﻦ ﺿﺮﻣﻪ ﻭﻗﺎﻝ ﻓﻴﻪ ﺃﻳﻀﹰﺎ‪ :‬ﺃﻥ ﺩﻋﺎﻩ ﺩﺍﻋﻲ ﺍﳍﻮﻯ ﻓﺄﺟﺎﺑ ْﻪ‪:‬‬
‫ﻗﻠﻢ ﻳﺰﻝ ﺃﰊ ﻳﺼﻠﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺗﺘﺎﺑﻊ ﺑﺮﻩ ﻟﺪﻳﻪ‪ ،‬ﺣﱴ ﺍﻓﺘﺮﻗﺎ‪.‬‬
‫ﻭﻛﺘﺐ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﺇﱃ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺑﻠﺒﻞ‪ ،‬ﺣﲔ ﺻﺎﻫﺮ ﺍﻟﻨﺎﺻﺮ ﻟﺪﻳﻦ ﺍﷲ‪ ،‬ﺍﳌﻮﻓﻖ ﺑﺎﷲ‪ " :‬ﺑﺴﻢ ﺍﷲ‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ‪ ،‬ﺑﻠﻐﲏ‪ ،‬ﻟﻠﻮﺯﻳﺮ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﻧﻌﻤﺔ ﺯﺍﺩ ﺷﻜﺮﻫﺎ ﻋﻠﻰ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺸﻜﺮ‪ ،‬ﻛﻤﺎ ﺃﺭﰉ ﻣﻘﺪﺍﺭﻫﺎ‬
‫ﻋﻠﻰ ﻣﻘﺎﺩﻳﺮ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻓﻜﺎﻥ ﻣﺜﻠﻬﺎ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪:‬‬
‫ﺑﻨﻮﻙ ﻏﺪﻭﺍ ﺁﻝ ﺍﻟﻨﱯ‪ ،‬ﻭﻭﺍﺭﺛﻮﺍ ﺍﻝ ‪ ...‬ﺧﻼﻓﺔ‪ ،‬ﻭﺍﳊﺎﻭﻭﻥ ﻛﺴﺮﻯ ﻭﻫﺎﴰﺎ‬
‫ﻭﺃﻧﺎ ﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻠﻬﺎ ﻣﻮﻫﺒﺔ ﺗﺮﺗﺒﻂ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺗﻨﺘﻈﻢ ﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺗﺼﻞ ﺟﻼﻝ ﺍﻟﺸﺮﻑ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ‬
‫ﺍﻟﻮﺯﻳﺮ ‪ -‬ﺃﻋﺰﻩ ﺍﷲ ‪ -‬ﻋﻠﻰ ﺳﺎﺩﺓ ﺍﻟﻮﺯﺭﺍﺀ ﻣﻮﻓﻴﺎﹰ‪ ،‬ﻭﳉﻤﻴﻞ ﺍﻟﻌﺎﺩﺓ ﻣﺴﺘﺤﻘﺎﹰ‪ ،‬ﻭﶈﻤﻮﺩ ﺍﻟﻌﺎﻗﺒﺔ ﻣﺴﺘﻮﺟﺒﺎﹰ‪ ،‬ﻭﺃﻥ‬
‫ﻳﻠﺒﺲ ﺧﺪﻣﻪ‪ ،‬ﻭﺃﻭﻟﻴﺎﺀﻩ‪ ،‬ﻣﻦ ﻫﺬﻩ ﺍﳊﻠﻞ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻣﺎ ﻳﻜﻮﻥ ﳍﻢ ﺫﻛﺮﹰﺍ ﺑﺎﻗﻴﺎﹰ‪ ،‬ﻭﺷﺮﻓﹰﺎ ﳐﻠﺪﹰﺍ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﻠﻘﺐ ﻟﺒﺎﺑﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻗﺪ ﺻﺮﻑ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻋﻦ ﻃﺴﺎﺳﻴﺞ ﻛﺎﻥ‬
‫ﻳﺘﻘﻠﺪﻫﺎ‪ ،‬ﺑﺄﰊ ﺍﳊﺴﻦ ﺑﻦ ﳐﻠﺪ‪.‬‬
‫ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﺎﺩﺭﺍﺋﻲ ﺍﻷﻋﻮﺭ ﺍﻟﻜﺮﺩﻱ‪:‬‬
‫ﺇﱐ ﻭﻗﻔﺖ ﺑﺒﺎﺏ ﺍﳉﺴﺮ ﰲ ﻧﻔﺮ ‪ ...‬ﻓﻮﺿﻰ ﳜﻮﺿﻮﻥ ﰲ ﻏﺮﺏ ﻣﻦ ﺍﳋﱪ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻟﺒﺎﺑﺔ ﺃﺿﺤﺖ ﻭﻫﻲ ﺳﺎﺧﻄﺔ ‪ ...‬ﻗﺪ ﻗﺪﺕ ﺍﳉﻴﺐ ﻣﻦ ﻏﻴﻆ ﻭﻣﻦ ﺿﺠﺮ‬
 ‫ﻓﻘﻠﺖ‪ :‬ﺣﻘﹰﺎ ﻭﻗﺪ ﻗﺮﺕ ﺑﻘﻮﳍﻢ ‪ ...‬ﻋﻴﲏ ﻭﺃﻋﲔ ﺇﺧﻮﺍﱐ ﺑﲏ ﻋﻤﺮ‬
‫ﻻ ﺗﻌﺠﺒﻮﺍ ﻟﻘﻤﻴﺺ ﻗﺪ ﻣﻦ ﻗﺒﻞ ‪ ...‬ﻓﺈﻥ ﺻﺎﺣﺒﻪ ﻗﺪ ﻗﺪ ﻣﻦ ﺩﺑﺮ‬
‫ﻭﻷﰊ ﺳﻬﻞ ﻓﻴﻪ‪ ،‬ﳜﺎﻃﺐ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪:‬‬
‫ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺬﻱ ﻗﺴﻢ ﺍﻟﻞ ‪ ...‬ﻩ ﰲ ﺍﻟﻮﺭﻯ ﺍﳍﻮﻯ ﻭﺍﳌﻬﺎﺑ ْﻪ‬
‫ﻛﺪﺕ ﺗﻨﻔﻲ ﻫﻞ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻨﻬﺎ ‪ ...‬ﺣﲔ ﺃﺩﺧﻠﺖ ﻓﻴﻬﻢ ﺍﺑﻦ ﺛﻮﺍﺑ ْﻪ‬
‫ﺃﻧﺖ ﺃﳊﻘﺘﻪ ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻬﻢ ‪ ...‬ﻬﺑﻢ ﻇﺎﳌﹰﺎ ﺑﻪ ﻟﻠﻜﺘﺎﺑ ْﻪ‬
‫ﻫﻞ ﺭﺃﻳﻨﺎ ﳐﻨﺜﹰﺎ ﻛﺎﺗﺒﹰﺎ ﺃﻭ ‪ ...‬ﻫﻞ ﻳﺴﻤﻰ ﺃﺩﻳﺐ ﻗﻮﻡ ﻟﺒﺎﺑﻪْ؟؟‬
‫ﻭﻟﻪ ﻓﻴﻪ‪:‬‬
‫ﺃﻗﺼﺮﺕ ﻋﻦ ﺟﺪﻱ ﻭﻋﻦ ﺷﻐﻠﻲ ‪ ...‬ﻭﺍﳌﻜﺮﻣﺎﺕ ﻭﻋﺪﺕ ﰲ ﻫﺰﱄ‬
‫ﳌﺎ ﺃﺭﺍﱐ ﺍﻟﺪﻫﺮ ﻣﻦ ﺗﺼﺮﻳﻔﻪ ‪ ...‬ﻏﲑﹰﺍ ﻳﻐﲑ ﻣﺜﻠﻬﺎ ﻣﺜﻠﻲ‬
‫ﺑﻠﻎ ﺃﲪﺪ ﺑﻦ ﺛﻮﺍﺑﺔ ﲜﻨﻮﻧﻪ ‪ ...‬ﻣﺎ ﻟﻴﺲ ﻳﺒﻠﻐﻪ ﺫﻭﻭ ﻋﻘﻞ‬
‫ﺇﻥ ﻛﺎﻥ ﻧﻘﺺ ﺍﳌﺮﺀ ﳚﻠﺐ ﺣﻈﻪ ‪ ...‬ﻓﺎﻟﻌﻘﻞ ﻳﺮﻓﻊ ﺭﺯﻕ ﺫﻱ ﻓﻀﻞ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﻳﻦ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﻴﻤﺮﻱ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﲰﻜﺔ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﳏﺎﺭ ﺏ‬
‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﺍﻟﻄﻴﺐ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺻﺪﻳﻘﹰﺎ ﻻﺑﻦ ﺛﻮﺍﺑﺔ ﺍﻟﻜﺎﺗﺐ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻳﻜﲎ ﺃﺑﺎ ﻋﺒﻴﺪﺓ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺫﺍﺕ‬
‫ﻳﻮﻡ‪ :‬ﺇﻧﻚ ﲝﻤﺪ ﺍﷲ ﻭﻣﻨﻪ‪ ،‬ﺫﻭ ﺃﺩﺏ ﻭﻓﺼﺎﺣﺔ ﻭﺑﺮﺍﻋﺔ‪ ،‬ﻓﻠﻮ ﺃﻛﻤﻠﺖ ﻓﻀﺎﺋﻠﻚ‪ ،‬ﺑﺄﻥ ﺗﻀﻴﻒ ﺇﻟﻴﻬﺎ ﻣﻌﺮﻓﺔ ﺍﻟﱪﻫﺎﻥ‬
‫ﺍﻟﻘﻴﺎﺳﻲ‪ ،‬ﻭﻋﻠﻢ ﺍﻷﺷﻜﺎﻝ ﺍﳍﻨﺪﺳﻴﺔ‪ ،‬ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻗﺮﺃﺕ ﺇﻗﻠﻴﺪﺱ ﻭﺗﺪﺑﺮﺗﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪:‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺇﻗﻠﻴﺪﺱ؟ ﻭﻣﻦ ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﺭﺟﻞ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺮﻭﻡ‪ ،‬ﻳﺴﻤﻰ ﻬﺑﺬﺍ ﺍﻹﺳﻢ‪ ،‬ﻭﺿﻊ ﻛﺘﺎﺑﹰﺎ ﻓﻴﻪ ﺃﺷﻜﺎﻝ ﻛﺜﲑﺓ‬
‫ﳐﺘﻠﻔﺔ‪ ،‬ﺗﺪﻝ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻌﻠﻮﻣﺔ ﻭﺍﳌﻐﻴﺒﺔ‪ ،‬ﻳﺸﺤﺬ ﺍﻟﺬﻫﻦ‪ ،‬ﻭﻳﺪﻗﻖ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻳﻠﻄﻒ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻳﺼﻔﻲ‬
‫ﺍﳊﺎﺳﺔ‪ ،‬ﻭﻳﺜﺒﺖ ﺍﻟﺮﻭﻳﺔ‪ ،‬ﻭﻣﻨﻪ ﺍﻓﺘﺘﺢ ﺍﳋﻂ‪ ،‬ﻭﻋﺮﻓﺖ ﻣﻘﺎﺩﻳﺮ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺛﻮﺍﺑﺔ‪:‬‬
‫ﻭﻛﻴﻒ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﻻ ﺗﻌﻠﻢ ﻛﻴﻒ ﻫﻮ؟ ﺣﱴ ﺗﺸﺎﻫﺪ ﺍﻷﺷﻜﺎﻝ‪ ،‬ﻭﺗﻌﺎﻳﻦ ﺍﻟﱪﻫﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﻓﻌﻞ ﻣﺎ ﺑﺪﺍ ﻟﻚ‪ ،‬ﻓﺄﺗﺎﻩ‬
‫ﺑﺮﺟﻞ ﻳﻘﺎﻝ ﻟﻪ ﻗﻮﻳﺮﻱ ﻣﺸﻬﻮﺭ‪ ،‬ﻭﱂ ﻳﻌﺪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺍﻟﻄﻴﺐ‪ :‬ﻓﺎﺳﺘﻐﺮﺑﺖ ﺫﻟﻚ‪ ،‬ﻭﻋﺠﺒﺖ ﻣﻨﻪ‪،‬‬
‫ﻓﻜﺘﺒﺖ ﺇﱃ ﺃﰊ ﺛﻮﺍﺑﺔ ﺭﻗﻌﺔ ﻧﺴﺨﺘﻬﺎ‪:‬‬

‫ﻼ ﻣﻦ ﺇﺧﻮﺍﻧﻚ ﺃﺷﺎﺭ ﻋﻠﻴﻚ‪ ،‬ﺑﺘﻜﻤﻴﻞ‬ ‫" ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ‪ ،‬ﺍﺗﺼﻞ ﰊ‪ - ،‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ‪ ، -‬ﺃﻥ ﺭﺟ ﹰ‬
‫ﻓﻀﺎﺋﻠﻚ ﻭﺗﻘﻮﻳﺘﻬﺎ‪ ،‬ﺑﺸﻲﺀ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻘﻴﺎﺱ ﺍﻟﱪﻫﺎﱐ‪ ،‬ﻭﻃﻤﺄﻧﻴﻨﺘﻚ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻧﻚ ﺃﺻﻐﻴﺖ ﺇﱃ ﻗﻮﻟﻪ‪ ،‬ﻭﺃﺫﻧﺖ ﻟﻪ‪،‬‬
‫ﻼ ﻛﺎﻥ ﻏﺎﻳﺔ ﰲ ﺳﻮﺀ ﺍﻷﺩﺏ‪ ،‬ﻭﻣﻌﺪﻧﹰﺎ ﻣﻦ ﻣﻌﺎﺩﻥ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺇﻣﺎﻣﹰﺎ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺸﺮﻙ‪ ،‬ﻻﺳﺘﻐﺮﺍﺭﻙ‬
‫ﻓﺄﺣﻀﺮﻙ ﺭﺟ ﹰ‬
‫ﻭﺍﺳﺘﻐﻮﺍﺋﻚ‪ ،‬ﳜﺎﺩﻋﻚ ﻋﻦ ﻋﻘﻠﻚ ﺍﻟﺮﺻﲔ‪ ،‬ﻭﻳﻨﺎﺯﻟﻚ ﰲ ﺛﻘﺎﻓﺔ ﻓﻬﻤﻚ ﺍﳌﺒﲔ‪ ،‬ﻓﺄﰉ ﺍﷲ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺇﻻ ﲨﻴﻞ ﻋﻮﺍﺋﻪ‬
‫ﺍﳊﺴﻨﺔ ﻗﺒﻠﻚ‪ ،‬ﻭﻣﻨﻨﻪ ﺍﻟﺴﻮﺍﺏ ﻟﺪﻳﻚ‪ ،‬ﻭﻓﻀﻠﻪ ﺍﻟﺪﺍﺋﻢ ﻋﻨﺪﻙ‪ ،‬ﺑﺄﻥ ﺗﺄﰐ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺑﺮﻫﺎﻧﻪ ﻣﻦ ﺫﺭﻭﺗﻪ‪ ،‬ﻭﲢﻂ‬
‫ﻋﻮﺍﱄ ﺃﺭﻛﺎﻧﻪ‪ ،‬ﻣﻦ ﺃﻗﺼﻰ ﻣﻌﺎﻗﺪ ﺃﺳﻪ‪ ،‬ﻓﺄﺣﺒﺒﺖ ﺍﺳﺘﻌﻼﻣﻲ ﺫﻟﻚ ﻋﻠﻰ ﻛﻨﻬﻪ ﻣﻦ ﺟﻬﺘﻚ‪ ،‬ﻟﻴﻜﻮﻥ ﺷﻜﺮﻱ ﻟﻚ‪،‬‬
‫ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻚ‪ ،‬ﺣﺴﺐ ﻟﻮﻣﻲ ﻟﺼﺎﺣﺒﻚ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ‪ ،‬ﻭﻷﺗﻼﰲ ﺍﻟﻔﺎﺭﻁ‪ ،‬ﰲ ﺫﻟﻚ ﺑﺘﺪﺑﺮ ﺍﳌﺸﻴﺌﺔ‪ ،‬ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﺟﺎﺑﲏ ﺍﺑﻦ ﺛﻮﺍﺑﺔ ﺑﺮﻗﻌﺔ ﻧﺴﺨﺘﻬﺎ‪ " :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﻭﺻﻠﺖ ﺭﻗﻌﺘﻚ ‪ -‬ﺃﻋﺰﻙ‬
 ‫ﺍﷲ ‪ -‬ﻭﻓﻬﻤﺖ ﻓﺤﻮﺍﻫﺎ‪ ،‬ﻭﺗﺪﺑﺮﺕ ﻣﺘﻀﻤﻨﻬﺎ‪ ،‬ﻭﺍﳋﱪ ﻛﻤﺎ ﺍﺗﺼﻞ ﺑﻚ‪ ،‬ﻭﺍﻷﻣﺮ ﻛﻤﺎ ﺑﻠﻐﻚ‪ ،‬ﻭﻗﺪ ﳋﺼﺘﻪ ﻭﺑﻴﻨﺘﻪ‪،‬‬
‫ﺣﱴ ﻛﺄﻧﻚ ﻣﻌﻨﺎ ﻭﺷﺎﻫﺪﻧﺎ‪ ،‬ﻭﺃﻭﻝ ﻣﺎ ﺃﻗﻮﻝ‪ :‬ﺍﳊﻤﺪ ﷲ ﻣﻮﱄ ﺍﻟﻨﻌﻢ‪ ،‬ﻭﺍﳌﺘﻮﺣﺪ ﺑﺎﻟﻘﺴﻢ‪ " ،‬ﺇﻟﻴﻪ ﻳﺮﺩ ﻋﻠﻢ ﺍﻟﺴﺎﻋﺔ "‬
‫‪ " ،‬ﻭﺇﻟﻴﻪ ﺍﳌﺼﲑ " ‪ ،‬ﻭﺃﻧﺎ ﺃﺳﺄﻟﻪ ﺇﺗﺮﺍﻉ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﻣﻨﺤﻨﺎ ﻣﻦ ﻭﺩﻙ‪ ،‬ﻭﺇﲤﺎﻣﻪ ﺑﻴﻨﻨﺎ ﲟﻨﻪ‪ ،‬ﻭﳑﺎ‬
‫ﺃﺣﺒﺒﺖ‪ :‬ﺇﻋﻼﻣﻚ ﻭﺗﻌﺮﻳﻔﻚ ﲟﺎ ﺗﺄﺩﻯ ﺇﻟﻴﻚ‪ ،‬ﺃﻥ ﺃﺑﺎ ﻋﺒﻴﺪﺓ " ﻟﻌﻨﻪ ﺍﷲ ﺗﻌﺎﱃ " ﺑﻨﺤﺴﻪ‪ ،‬ﻭﺩﺳﻪ ﻭﺣﺪﺳﻪ‪ ،‬ﺍﻏﺘﺎﻟﲏ‬
‫ﻟﻴﻜﻠﻢ ﺩﻳﲏ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻻ ﺃﻋﻠﻢ‪ ،‬ﻭﻳﻨﻘﻠﲏ ﻋﻤﺎ ﺃﻋﺘﻘﺪﻩ‪ ،‬ﻭﺃﺭﺍﻩ ﻭﺃﺿﻤﺮﻩ‪ ،‬ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺑﺮﺳﻮﻟﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻣﻮﻃﺪﹰﺍ ﺇﱃ ﺍﻟﺰﻧﺪﻗﺔ‪ ،‬ﺑﺴﻮﺀ ﻧﻴﺘﻪ ﻣﻦ ﺍﳍﻨﺪﺳﺔ‪ ،‬ﻭﺃﻧﻪ ﻳﺄﺗﻴﲏ ﺑﺮﺟﻞ ﻳﻔﻴﺪﱐ ﻋﻠﻤﹰﺎ ﺷﺮﻳﻔﺎﹰ‪،‬‬
‫ﺗﻜﻤﻞ ﺑﻪ ﻓﻀﺎﺋﻠﻲ ﻓﻴﻤﺎ ﺯﻋﻢ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻋﺴﻰ ﺃﻓﻴﺪ ﺑﻪ ﺑﺮﺍﻋﺔ ﰲ ﺻﻨﺎﻋﺔ‪ ،‬ﺃﻭ ﻛﻤﺎ ﹰﻻ ﰲ ﻣﺮﻭﺀﺓ‪ ،‬ﺃﻭ ﻓﺨﺎﺭﹰﺍ ﻋﻨﺪ‬
‫ﺍﻷﻛﻔﺎﺀ‪ ،‬ﻓﺄﺟﺒﺘﻪ‪ :‬ﺑﺄﻥ ﻫﻠﻢ‪ ،‬ﻓﺄﺗﺎﱐ ﺑﺸﻴﺦ ﺩﻳﺮﺍﱐ ﺷﺎﺧﺺ ﺍﻟﻨﻈﺮ‪ ،‬ﻣﻨﺘﺸﺮ ﻋﺼﺐ ﺍﻟﺒﺼﺮ‪ ،‬ﻃﻮﻳﻞ ﻣﺸﺬﺏ‪ ،‬ﳏﺰﻭﻡ‬
‫ﺍﻟﻮﺳﻂ‪ ،‬ﻣﺘﺰﻣﻞ ﰲ ﻣﺴﻜﺔ ﻓﺎﺳﺘﻌﺬﺕ ﺑﺎﻟﺮﲪﻦ‪ ،‬ﺇﺫ ﻧﺰﻏﲏ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﳎﻠﺴﻲ ﻏﺎﺹ ﺑﺎﻷﺷﺮﺍﻑ‪ ،‬ﻣﻦ ﻛﻞ‬
‫ﺍﻷﺻﻨﺎﻑ ﻭﻛﻠﻬﻢ ﻳﺮﻣﻘﻪ‪ ،‬ﻭﻳﺘﺸﻮﻑ ﺇﱃ ﺭﻓﻌﻲ ﳎﻠﺴﻪ‪ ،‬ﻭﺇﺩﻧﺎﺋﻪ ﻭﺗﻘﺮﻳﺒﻪ‪ ،‬ﻭﻳﻌﻈﻤﻮﻧﻪ ﻭﳛﻴﻮﻧﻪ‪ " ،‬ﻭﺍﷲ ﳏﻴﻂ‬
‫ﺑﺎﻟﻜﺎﻓﺮﻳﻦ " ‪ ،‬ﻓﺄﺧﺬ ﳎﻠﺴﻪ‪ ،‬ﻭﻟﻮﻯ ﺃﺷﺪﺍﻗﻪ‪ ،‬ﻭﻓﺘﺢ ﺃﻭﺳﺎﻗﻪ‪ ،‬ﻓﺘﺒﻴﻨﺖ ﰲ ﻣﺸﺎﻫﺪﺗﻪ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﰲ ﺃﻟﻔﺎﻇﻪ ﺍﻟﺸﻘﺎﻕ‪،‬‬
‫ﻼ ﺇﱃ ﻓﻀﻞ‪ ،‬ﻳﻔﻴﺪ ﺍﻟﻨﺎﻇﺮ ﻓﻴﻪ ﺣﻜﻤﺔ‪ ،‬ﻭﺗﻘﺪﻣﹰﺎ ﰲ ﻛﻞ‬
‫ﻓﻘﻠﺖ‪ :‬ﺑﻠﻐﲏ ﺃﻥ ﻋﻨﺪﻙ ﻣﻌﺮﻓﺔ ﻣﻦ ﺍﳍﻨﺪﺳﺔ‪ ،‬ﻭﻋﻠﻤﹰﺎ ﻭﺍﺻ ﹰ‬
‫ﺻﻨﺎﻋﺔ‪ ،‬ﻓﻬﻠﻢ ﺃﻓﺪﻧﺎ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ‪ ،‬ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﻋﻮﻧﹰﺎ ﻟﻨﺎ ﻋﻠﻰ ﺩﻳﻦ ﺃﻭ ﺩﻧﻴﺎ‪ ،‬ﰲ ﻣﺮﻭﺀﺓ ﻭﻣﻔﺎﺧﺮﺓ ﻟﺪﻯ ﺍﻷﻛﻔﺎﺀ‪،‬‬
‫ﻭﻣﻔﻴﺪﹰﺍ ﺯﻫﺪﹰﺍ ﻭﻧﺴﻜﺎﹰ‪ ،‬ﻓﺬﻟﻚ ﻫﻮ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ‪ " ،‬ﻓﻤﻦ ﺯﺣﺰﺡ ﻋﻦ ﺍﻟﻨﺎﺭ ﻭﺃﺩﺧﻞ ﺍﳉﻨﺔ ﻓﻘﺪ ﻓﺎﺯ " ‪ " ،‬ﻭﻣﺎ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﺍﷲ ﺑﻌﺰﻳﺰ " ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﺣﻀﺮﱐ ﺩﻭﺍﺓ ﻭﻗﺮﻃﺎﺳﺎﹰ‪ ،‬ﻓﺄﺣﻀﺮﻬﺗﻤﺎ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﻘﻠﻢ ﻭﻧﻜﺖ ﻧﻜﺘﺔ‪ ،‬ﻧﻘﻂ ﻣﻨﻬﺎ ﻧﻘﻄﺔ‪،‬‬
‫ﲣﻴﻠﻬﺎ ﺑﺼﺮﻱ‪ ،‬ﻭﺗﻮﳘﻬﺎ ﻃﺮﰲ‪ ،‬ﻛﺄﺻﻐﺮ ﻣﻦ ﺣﺒﺔ ﺍﻟﺬﺭﺓ‪ ،‬ﻓﺰﻣﺰﻡ ﻋﻠﻴﻬﺎ ﻣﻦ ﻭﺳﺎﻭﺳﻪ‪ ،‬ﻭﺗﻼ ﻋﻠﻴﻬﺎ ﻣﻦ ﺣﻜﻢ ﺃﺳﻔﺎﺭ‬
‫ﺃﺑﺎﻃﻴﻠﻪ‪ ،‬ﰒ ﺃﻋﻠﻦ ﻋﻠﻴﻬﺎ ﺟﺎﻫﺮﹰﺍ ﺑﺈﻓﻜﻪ ﻭﺃﻗﺒﻞ ﻋﻠﻲ ﻭﻗﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞ‪ ،‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺷﻲﺀ ﻻ ﺟﺰﺀ ﻟﻪ‪ ،‬ﻓﻘﻠﺖ‪:‬‬
‫ﺃﺿﻠﻠﺘﲏ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻣﺎ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻻ ﺟﺰﺀ ﻟﻪ؟ ﻓﻘﺎﻝ ﻛﺎﻟﺒﺴﻴﻂ‪ ،‬ﻓﺄﺫﻫﻠﲏ ﻭﺣﲑﱐ‪ ،‬ﻭﻛﺎﺩ ﻳﺄﰐ ﻋﻠﻰ‬
‫ﻋﻘﻠﻲ‪ ،‬ﻟﻮﻻﺃﻥ ﻫﺪﺍﱐ ﺭﰊ‪ ،‬ﻷﻧﻪ ﺃﺗﺎﱐ ﺑﻠﻐﺔ‪ ،‬ﻣﺎ ﲰﻌﺘﻬﺎ ﻭﺍﷲ ﻣﻦ ﻋﺮﰊ ﻭﻻ ﻋﺠﻤﻲ‪ ،‬ﻭﻗﺪ ﺃﺣﻄﺖ ﻋﻠﻤﹰﺎ ﺑﻠﻐﺎﺕ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻗﻤﺖ ﻬﺑﺎ ﻭﺳﱪﻬﺗﺎ ﺟﺎﻫﺪﺍﹰ‪ ،‬ﻭﺍﺧﺘﱪﻬﺗﺎ ﻋﺎﻣﺪﺍﹰ‪ ،‬ﻭﺻﺮﺕ ﻓﻴﻬﺎ ﺇﻻ ﻣﺎ ﻻ ﺃﺟﺪ ﺃﺣﺪﹰﺍ ﻳﺘﻘﺪﻣﲏ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﺑﻪ‪،‬‬
‫ﻭﻻ ﻳﺴﺒﻘﲏ ﺇﱃ ﺩﻗﻴﻘﺔ ﻭﺟﻠﻴﻠﺔ‪ ،‬ﻓﻘﻠﺖ ﺃﻧﺎ‪ :‬ﻭﻣﺎ ﺍﻟﺸﻲﺀ ﺍﻟﺒﺴﻴﻂ؟ ﻓﻘﺎﻝ‪ :‬ﻛﺎﷲ‪ ،‬ﻭﻛﺎﻟﻨﻔﺲ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﻧﻚ ﻣﻦ‬
‫ﺍﳌﻠﺤﺪﻳﻦ‪ ،‬ﺃﺗﻀﺮﺏ ﺑﺎﷲ ﺍﻷﻣﺜﺎﻝ؟ ﻭﺍﷲ ﻳﻘﻮﻝ‪ " :‬ﻓﻼ ﺗﻀﺮﺑﻮﺍ ﷲ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﺇﻥ ﺍﷲ ﻳﻌﻠﻢ ﻭﺃﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ " ﻟﻌﻦ‬
‫ﺍﷲ ﻣﺮﺷﺪﹰﺍ ﺃﺭﺷﺪﱐ ﺇﻟﻴﻚ‪ ،‬ﻭﺩﺍ ﹰﻻ ﺩﻟﲏ ﻋﻠﻴﻚ‪ ،‬ﻓﻤﺎ ﺳﺎﻗﻚ ﺇﱄ ﺇﻻ ﻗﻀﺎﺀ ﺳﻮﺀ‪ ،‬ﻭﻻ ﻛﺴﻌﻚ ﳓﻮﻱ ﺇﻻ ﺍﳊﲔ‪،‬‬
‫ﻭﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳊﲔ‪ ،‬ﻭﺃﺑﺮﺃ ﺇﻟﻴﻪ ﻣﻨﻜﻢ ﻭﳑﺎ ﺗﻠﺤﺪﻭﻥ‪ ،‬ﻭﺍﷲ ﻭﱄ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺇﱐ ﺑﺮﻱﺀ ﳑﺎ ﺗﺸﺮﻛﻮﻥ‪ ،‬ﻻ ﺣﻮﻝ‬
‫ﻼ‬
‫ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻓﻠﻤﺎ ﲰﻊ ﻣﻘﺎﻟﱵ ﻛﺮﻩ ﺍﺳﺘﻌﺎﺫﰐ‪ ،‬ﻓﺎﺳﺘﺨﻔﻪ ﺍﻟﻐﻀﺐ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻲ ﻣﺴﺘﺒﺴ ﹰ‬
‫ﻭﻗﺎﻝ‪ :‬ﺇﱐ ﺃﺭﻯ ﻓﺼﺎﺣﺔ ﻟﺴﺎﻧﻚ ﺳﺒﺒﹰﺎ ﻟﻌﺠﻤﺔ ﻓﻬﻤﻚ‪ ،‬ﻭﺗﺪﺭﻋﻚ ﺑﻘﻮﻟﻚ ﺁﻓﺔ ﻣﻦ ﺁﻓﺎﺕ ﻋﻘﻠﻚ‪ ،‬ﻓﻠﻮﻻ ﻣﻦ ﺣﻀﺮ‬
‫ﻭﺍﷲ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻭﺇﺻﻐﺎﺅﻫﻢ ﺇﻟﻴﻪ ﻣﺴﺘﺼﻮﺑﲔ ﺃﺑﺎﻃﻴﻠﻪ‪ ،‬ﻭﻣﺴﺘﺤﺴﻨﲔ ﺃﻛﺎﺫﻳﺒﻪ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺖ ﻣﻦ ﺍﺳﺘﻬﻮﺍﺋﻪ ﺇﻳﺎﻫﻢ‬
‫ﲞﺪﻋﻪ‪ ،‬ﻭﻣﺎ ﺗﺒﻴﻨﺖ ﻣﻦ ﺗﻮﺍﺯﺭﻫﻢ‪ ،‬ﻷﻣﺮﺕ ﺑﺴﻞ ﻟﺴﺎﻥ ﺍﻟﻠﻜﻊ ﺍﻷﻟﻜﻦ‪ ،‬ﻭﺃﻣﺮﺕ ﺑﺈﺧﺮﺍﺟﻪ‪ ،‬ﺇﱃ ﺁﺧﺮ ﻧﺎﺭ ﺍﷲ‬
‫ﻭﺳﻌﲑﻩ‪ ،‬ﻭﻏﻀﺒﻪ ﻭﻟﻌﻨﺘﻪ‪ ،‬ﻭﻧﻈﺮﺕ ﺇﱃ ﺃﻣﺎﺭﺍﺕ ﺍﻟﻐﻀﺐ ﰲ ﻭﺟﻮﻩ ﺍﳊﺎﺿﺮﻳﻦ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻏﻀﺒﻜﻢ ﻟﻨﺼﺮﺍﱐ‬
‫ﻳﺸﺮﻙ ﺑﺎﷲ‬
 ‫ﻭﻳﺘﺨﺬ ﻣﻦ ﺩﻭﻧﻪ ﺍﻷﻧﺪﺍﺩ‪ ،‬ﻭﻳﻌﻠﻦ ﺑﺎﻹﳊﺎﺩ‪ ،‬ﻭﻻ ﻣﻜﺎﻧﻜﻢ ﻟﻨﻬﻜﺘﻪ ﻋﻘﻮﺑﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ ﻣﻨﻬﻢ‪ :‬ﺇﻥ ﻛﺎﻥ ﺣﻜﻴﻢ‪،‬‬
‫ﻓﻐﺎﻇﲏ ﻗﻮﻟﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻟﻌﻦ ﺍﷲ ﺣﻜﻤﺔ ﻣﺸﻮﺑﺔ ﺑﻜﻔﺮ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺁﺧﺮ‪ :‬ﺇﻥ ﻋﻨﺪﻱ ﻣﺴﻠﻤﹰﺎ ﻳﺘﻘﺪﻡ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻭﺭﺟﻮﺕ ﺑﺬﻛﺮﻩ ﺍﻹﺳﻼﻡ ﺧﲑﺍﹰ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺍﺋﺘﲏ ﺑﻪ‪ ،‬ﻓﺄﺗﺎﱐ ﺑﺮﺟﻞ ﻗﺼﲑ ﺩﺣﺪﺍﺡ‪ ،‬ﺁﺩﻡ‪ ،‬ﳎﺪﻭﺭ ﺍﻟﻮﺟﻪ‪ ،‬ﺃﺧﻔﺶ‬
‫ﺍﻟﻌﻴﻨﲔ‪ ،‬ﺃﺟﻠﺢ ﺃﻓﻄﺲ‪ ،‬ﺳﻲﺀ ﺍﳌﻨﻈﺮ‪ ،‬ﻗﺒﻴﺢ ﻻﺯﻱ‪ ،‬ﻓﺴﻠﻢ‪ ،‬ﻓﺮﺩﺩﺕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﺍﲰﻚ؟ ﻓﻘﺎﻝ ﺃﻋﺮﻑ‬
‫ﺑﻜﻨﻴﺔ ﻗﺪ ﻏﻠﺒﺖ ﻋﻠﻲ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﺑﻮ ﻣﻦ؟ ﻓﻘﺎﻝ ﺃﺑﻮ ﳛﲕ‪ ،‬ﻓﺘﻔﺎﺀﻟﺖ ﲟﻠﻚ ﺍﳌﻮﺕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺍﻟﻠﻬﻢ ﺇﱐ‬
‫ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﳍﻨﺪﺳﺔ‪ ،‬ﺍﻟﻠﻬﻢ ﻓﺎﻛﻔﲏ ﺷﺮﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺼﺮﻑ ﺍﻟﺴﻮﺀ ﺇﻻ ﺃﻧﺖ‪ ،‬ﻭﻗﺮﺃﺕ " ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﳌﻌﻮﺫﺗﲔ‪،‬‬
‫ﻭﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ " ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺇﻥ ﺻﺪﻳﻘﹰﺎ ﱄ ﺟﺎﺀﱐ ﺑﻨﺼﺮﺍﱐ ﻳﺘﺨﺬ ﺍﻷﻧﺪﺍﺩ‪ ،‬ﻭﻳﺪﻋﻲ ﺃﻥ ﷲ ﺍﻷﻭﻻﺩ‪ ،‬ﻟﻴﻐﻮﻳﲏ‪،‬‬
‫ﻓﻬﻠﻢ ﺃﻓﺪﻧﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﻨﺪﺳﺘﻚ‪ ،‬ﻭﺍﻗﺒﺴﻨﺎ ﻣﻦ ﻇﺮﺍﺋﻒ ﺣﻜﻤﺘﻚ‪ ،‬ﻣﺎ ﻳﻜﻮﻥ ﱄ ﺳﺒﺒﹰﺎ ﺇﱃ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻭﻭﺳﻴﻠﺔ ﺇﱃ‬
‫ﻏﻔﺮﺍﻧﻪ‪ ،‬ﻓﺈﻬﻧﺎ ﺃﺭﺑﺢ ﲡﺎﺭﺓ‪ ،‬ﻭﺃﻋﻮﺩ ﺑﻀﺎﻋﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺣﻀﺮﱐ ﺩﻭﺍﺓ ﻭﻗﺮﻃﺎﺳﺎﹰ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﺗﺪﻋﻮ ﺑﺎﻟﺪﻭﺍﺓ ﻭﺍﻟﻘﺮﻃﺎﺱ‪،‬‬
‫ﻭﻗﺪ ﺑﻠﻴﺖ ﻣﻨﻬﻤﺎ ﺑﺒﻠﻴﺔ‪ ،‬ﻛﻠﻬﺎ ﱂ ﺗﻨﺪﻣﻞ ﻋﻦ ﺳﻮﻳﺪﺍﺀ ﻗﻠﱯ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻛﻴﻒ ﻛﺎﻥ ﺫﻟﻚ؟ ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﺍﻟﻨﺼﺮﺍﱐ ﻧﻘﻂ‬
‫ﻧﻘﻄﺔ ﻛﺄﺻﻐﺮ ﻣﻦ ﺳﻢ ﺍﳋﻴﺎﻁ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ ،‬ﺇﻬﻧﺎ ﻣﻌﻘﻮﻟﺔ ﻛﺮﺑﻚ ﺍﻷﻋﻠﻰ‪ ،‬ﻓﻮﺍﷲ ﻣﺎ ﻋﺪﺍ ﻓﺮﻋﻮﻥ ﻭﻛﻔﺮﻩ ﻭﺇﻓﻜﻪ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﺃﻋﻔﻴﻚ ﻣﻦ ﺍﻟﻨﻘﻄﺔ‪ - ،‬ﻟﻌﻦ ﺍﷲ ‪ -‬ﻗﻮﺑﺮﻱ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻳﺼﻨﻊ ﺑﺎﻟﻨﻘﻄﺔ؟ ﻭﻫﻞ ﺑﻠﻐﺖ ﺃﻧﺖ ﺃﻥ ﺗﻌﺮﻑ‬
‫ﺍﻟﻨﻘﻄﺔ؟ ﻓﻘﻠﺖ‪ :‬ﺍﺳﺘﺠﻬﻠﲏ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻗﺪ ﺃﺧﺬﺕ ﺑﺄﺯﻣﺔ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻬﻧﻀﺖ ﺑﺄﻋﺒﺎﺋﻬﺎ‪ ،‬ﻭﺍﺳﺘﻘﻠﻠﺖ ﺑﺜﻘﻠﻬﺎ‪،‬‬
‫ﻳﻘﻮﻝ ﱄ‪ :‬ﻻ ﺗﻌﺮﻑ ﻓﺤﻮﻯ ﺍﻟﻨﻘﻄﺔ‪ ،‬ﻓﻨﺎﺯﻋﺘﲏ ﻧﻔﺴﻲ ﰲ ﻣﻌﺎﳉﺘﻪ ﺑﻐﻠﻴﻆ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﰒ ﺍﺳﺘﻌﻄﻔﲏ ﺍﳊﻠﻢ ﺇﱃ ﺍﻷﺧﺬ‬
‫ﺑﺎﻟﻔﻀﻞ‪ ،‬ﻭﺩﻋﺎ ﺑﻐﻼﻣﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﺋﺘﲏ ﺑﺎﻟﺘﺨﺖ‪ ،‬ﻓﻮﺍﷲ ﻣﺎ ﺭﺃﻳﺖ ﳐﻠﻮﻗﹰﺎ ﺑﺄﺳﺮﻉ ﺇﺣﻀﺎﺭﹰﺍ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻐﻼﻡ‪ ،‬ﻓﺄﺗﺎﻩ‬
‫ﺑﻪ‪ ،‬ﻓﺘﺨﻴﻠﺘﻪ ﻫﻴﺌﺔ ﻣﻨﻜﺮﺓ‪ ،‬ﻭﱂ ﺃﺩﺭ ﻣﺎ ﻫﻮ؟ ﻭﺟﻌﻠﺖ ﺃﺻﻮﺏ ﺍﻟﻔﻜﺮ ﻓﻴﻪ‪ ،‬ﻭﺃﺻﻌﺪ ﺃﺧﺮﻯ‪ ،‬ﻭﺃﺟﻴﻞ ﺍﻟﺮﺃﻱ ﻣﻠﻴﺎﹰ‪،‬‬
‫ﻭﺃﻃﺮﻕ ﻃﻮﻳﻼﹰ‪ ،‬ﻷﻋﻠﻢ ﺃﻱ ﺷﻲﺀ ﻫﻮ؟ ﺃﺻﻨﺪﻭﻕ ﻫﻮ؟ ﻓﺈﺫﺍ ﻟﻴﺲ ﺑﺼﻨﺪﻭﻕ‪ ،‬ﺃﲣﺖ؟ ﻓﻐﺬﺍ ﻟﻴﺲ ﺑﺘﺨﺖ‪ ،‬ﻓﺘﺨﻴﻠﺘﻪ‬
‫ﻼ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻓﻈﻨﻨﺘﻪ ﻣﺘﻄﺒﺒﺎﹰ‪ ،‬ﻭﺇﻧﻪ‬
‫ﻛﺘﺎﺑﻮﺕ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﳊﺪ ﳌﻠﺤﺪ‪ ،‬ﻳﻠﺤﺪ ﺑﻪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﳊﻖ‪ ،‬ﰒ ﺃﺧﺮﺝ ﻣﻦ ﻛﻤﻪ ﻣﻴ ﹰ‬
‫ﳌﻦ ﺷﺮ ﺍﳌﺘﻄﺒﺒﲔ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﻥ ﺃﻣﺮﻙ ﻟﻌﺠﺐ ﻛﻠﻪ‪ ،‬ﻭﱂ ﺃﺭ ﺃﻣﻴﺎﻝ ﺍﳌﺘﻄﺒﺒﲔ ﻛﻤﻴﻠﻚ‪ ،‬ﺃﺗﻔﻘﺄ ﺑﻪ ﺍﻟﻌﲔ؟ ﻗﺎﻝ‪ :‬ﻟﺴﺖ‬
‫ﲟﺘﻄﺒﺐ‪ ،‬ﻭﻟﻜﻦ ﺃﺧﻂ ﺑﻪ ﺍﳍﻨﺪﺳﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺨﺖ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﻧﻚ ﻭﺇﻥ ﻛﻨﺖ ﻣﺒﺎﻳﻨﹰﺎ ﻟﻠﻨﺼﺮﺍﱐ ﰲ ﺩﻳﻨﻪ‪ ،‬ﳌﻮﺍﺯﺭ‬
‫ﻟﻪ ﰲ ﻛﻔﺮﻩ‪ ،‬ﺃﲣﻂ ﻋﻠﻰ ﲣﺖ ﲟﻴﻞ‪ ،‬ﻟﺘﻌﺪﻝ ﺑﻪ ﻋﻦ ﻭﺿﺢ ﺍﻟﻔﺠﺮ ﺇﱃ ﻏﺴﻖ ﺍﻟﻠﻴﻞ؟ ﻭﲤﻴﻞ ﰊ ﺇﱃ ﺍﻟﻜﺬﺏ ﺑﺎﻟﻠﻮﺡ‬
‫ﺍﶈﻔﻮﻅ‪ ،‬ﻭﻛﺎﺗﺒﻴﻪ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﺇﻳﺎﻱ ﺗﺴﺘﻬﻮﻱ؟ ﺃﻡ ﺣﺴﺒﺘﲏ ﻛﻤﻦ ﻳﻬﺘﺰ ﳌﻜﺎﻳﺪﻛﻢ ﻓﻘﺎﻝ‪ :‬ﻟﺴﺖ ﺃﺫﻛﺮ ﻟﻮﺣﹰﺎ ﳏﻔﻮﻇﺎﹰ‪،‬‬
‫ﻭﻻ ﻣﻀﻴﻌﺎﹰ‪ ،‬ﻭﻻ ﻛﺎﺗﺒﹰﺎ ﻛﺮﳝﺎﹰ‪ ،‬ﻭﻻ ﻟﺌﻴﻤﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﺃﺧﻂ ﻓﻴﻪ ﺍﳍﻨﺪﺳﺔ‪ ،‬ﻭﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﱪﻫﺎﻥ ﺑﺎﻟﻘﻴﺎﺱ ﻭﺍﻟﻔﻠﺴﻔﺔ‪،‬‬
‫ﻗﻠﺖ ﻟﻪ‪ :‬ﺍﺧﻄﻂ‪ ،‬ﻓﺄﺧﺬ ﳜﻂ‪ ،‬ﻭﻗﻠﱯ ﻣﺮﻭﻉ ﳚﺐ ﻭﺟﻴﺒﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻏﲑ ﻣﺘﻌﻈﻢ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳋﻂ ﻃﻮﻝ ﺑﻼ ﻋﺮﺽ‪،‬‬
‫ﻓﺘﺬﻛﺮﺕ ﺻﺮﺍﻁ ﺭﰊ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﻗﻠﺖ ﻟﻪ‪ - :‬ﻗﺎﺗﻠﻚ ﺍﷲ ‪ -‬ﺃﺗﺪﺭﻱ ﻣﺎ ﺗﻘﻮﻝ؟ ﺗﻌﺎﻝ ﺻﺮﺍﻁ ﺭﰊ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻋﻦ‬
‫ﲣﻄﻴﻄﻚ ﻭﺗﺸﺒﻴﻬﻚ‪ ،‬ﻭﲢﺮﻳﻔﻚ ﻭﺗﻀﻠﻴﻠﻚ‪ ،‬ﺇﻧﻪ ﻟﺼﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻭﺇﻧﻪ ﻷﺣﺪ ﻣﻦ ﺍﻟﺴﻴﻒ ﺍﻟﺒﺎﺗﺮ‪ ،‬ﻭﺍﳊﺴﺎﻡ‬
‫ﺍﻟﻘﺎﻃﻊ‪ ،‬ﻭﺃﺩﻕ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺃﻃﻮﻝ ﳑﺎ ﲤﺴﺤﻮﻥ‪ ،‬ﻭﺃﺑﻌﺪ ﳑﺎ ﺗﺬﺭﻋﻮﻥ‪ ،‬ﻭﻣﺪﺍﻩ ﺑﻌﻴﺪ‪ ،‬ﻭﻫﻮﻟﻪ ﺷﺪﻳﺪ‪ ،‬ﺃﺗﻄﻤﻊ ﺃﻥ‬
‫ﺗﺰﺣﺰﺣﲏ ﻋﻦ ﺻﺮﺍﻁ ﺭﰊ؟ ﻭﺣﺴﺒﺘﲏ ﻏﺮﹰﺍ ﻏﺒﻴﺎﹰ‪ ،‬ﻻ ﺃﻋﻠﻢ ﻣﺎ ﰲ ﺑﺎﻃﻦ ﺃﻟﻔﺎﻇﻚ‪ ،‬ﻭﻣﻜﻨﻮﻥ ﻣﻌﺎﻧﻴﻚ‪ ،‬ﻭﺍﷲ ﻣﺎ‬
‫ﺧﻄﻄﺖ ﺍﳋﻂ‪ ،‬ﻭﺃﺧﱪﺕ ﺃﻧﻪ ﻃﻮﻝ ﺑﻼ ﻋﺮﺽ‪ ،‬ﺇﻻ ﺿﻠﺔ ﺑﺎﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻟﺘﺰﻝ ﻗﺪﻣﻲ ﻋﻨﻪ‪ ،‬ﻭﺃﻥ ﺗﺮﺩﻳﲏ ﰲ‬
‫ﺟﻬﻨﻢ‪ - ،‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻭﺃﺑﺮﺃ ﺇﻟﻴﻪ ﻣﻦ ﺍﳍﻨﺪﺳﺔ‪ ،‬ﻭﳑﺎ ﺗﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺮﺷﺪ ﺇﻟﻴﻪ ‪ ، -‬ﺇﱐ ﺑﺮﻱﺀ ﻣﻦ ﺍﳍﻨﺪﺳﺔ‪ ،‬ﻭﳑﺎ‬
‫ﺗﻌﻠﻨﻮﻥ ﻭﺗﺴﺮﻭﻥ‪ ،‬ﻭﻟﺒﺌﺴﻤﺎ ﺳﻮﻟﺖ ﻟﻚ ﻧﻔﺴﻚ‪ ،‬ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺧﺰﻧﺘﻬﺎ‪ ،‬ﺑﻞ ﻣﻦ ﻭﻗﻮﺩﻫﺎ‪ ،‬ﻭﺇﻥ ﻟﻚ ﻓﻴﻬﺎ ﻷﻧﻜﺎ ﹰﻻ‬
‫ﻭﺳﻼﺳﻞ ﻭﺃﻏﻼﻻﹰ‪ ،‬ﻭﻃﻌﺎﻣﹰﺎ ﺫﺍ ﻏﺼﺔ‪ ،‬ﻧﻔﺄﺧﺬ ﻳﺘﻜﻠﻢ‪ .‬ﻓﻘﻠﺖ‪ :‬ﺳﺪﻭﺍ ﻓﺎﻩ‪ ،‬ﳐﺎﻓﺔ ﺃﻥ ﻳﺒﺪﺭ ﻣﻦ ﻓﻴﻪ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺑﺪﺭ ﻣﻦ‬
‫ﺍﳌﻀﻠﻞ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻣﺮﺕ ﺑﺴﺤﺒﻪ‪ ،‬ﻓﺴﺤﺐ ﺇﱃ ﺃﻟﻴﻢ ﻋﺬﺍﺏ‪ ،‬ﻭﻧﺎﺭ " ﻭﻗﻮﺩﻫﺎ ﺍﻟﻨﺎﺱ ﻭﺍﳊﺠﺎﺭﺓ‪ ،‬ﻋﻠﻴﻬﺎ ﻣﻼﺋﻜﺔ‬
‫ﻏﻼﻅ ﺷﺪﺍﺩ‪ ،‬ﻻ ﻳﻌﺼﻮﻥ ﺍﷲ ﻣﺎ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ " ﰒ ﺃﺧﺬﺕ ﻗﺮﻃﺎﺳﺎﹰ‪ ،‬ﻭﻛﺘﺒﺖ ﺑﻴﺪﻱ ﳝﻴﻨﺎﹰ‪ ،‬ﺁﻟﻴﺖ‬
‫ﻓﻴﻬﺎ ﺑﻜﻞ ﻋﻬﺪ ﻣﺆﻛﺪ‪ ،‬ﻭﻋﻘﺪ ﻣﺮﺩﺩ‪ ،‬ﻭﳝﲔ ﻟﻴﺴﺖ ﳍﺎ ﻛﻔﺎﺭﺓ‪ ،‬ﺃﱐ ﻻ ﺃﻧﻈﺮ ﰲ ﺍﳍﻨﺪﺳﺔ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﻻ ﺃﻃﻠﺒﻬﺎ‪ ،‬ﻭﻻ‬
‫ﺃﻋﻠﻤﻬﺎ ﻣﻦ ﺃﺣﺪ ﻻ ﺳﺮﹰﺍ ﻭﻻ ﺟﻬﺮﺍﹰ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺃﻛﺪﺕ ﲟﺜﻞ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﻋﻘﱯ ﻭﻋﻘﺐ ﺃﻋﻘﺎﻬﺑﻢ‪ ،‬ﻻ ﺗﻨﻈﺮﻭﺍ ﻓﻴﻬﺎ ﻭﻻ ﺗﺘﻌﻠﻤﻮﻫﺎ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ‬
‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﳌﻴﻘﺎﺕ‬

‫ﻳﻮﻡ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﻫﺬﺍ ﺑﻴﺎﻥ ﻣﺎ ﺳﺄﻟﺖ ‪ -‬ﺃﻋﺰﻙ ﺍﷲ ‪ -‬ﻋﻨﻪ‪ ،‬ﻓﻴﻤﺎ ﺩﻓﻌﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻣﺘﺤﻨﺖ ﺑﻪ‪ ،‬ﻭﻟﺘﻌﻠﻢ ﻣﺎ ﻛﺎﻥ ﻣﲏ‪،‬‬
‫ﻭﻟﻮﻻ ﻭﻋﻜﺔ ﺃﻧﺎ ﰲ ﻋﻘﺎﺑﻴﻠﻬﺎ‪ ،‬ﳊﻀﺮﺗﻚ ﻣﺸﺎﻓﻬﺎﹰ‪ ،‬ﻭﺃﺧﺬﺕ ﲝﻆ ﺍﳌﺘﻤﲏ ﺑﻚ‪ ،‬ﻭﺍﻻﺳﺘﺮﺍﺣﺔ ﺇﻟﻴﻚ‪ ،‬ﲤﻬﺪ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻋﺬﺭﻱ‪ ،‬ﻓﺈﻧﻚ ﻏﲑ ﻣﺒﺎﻳﻦ ﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪.‬ﻡ‪ ،‬ﻭﻫﺬﺍ ﺑﻴﺎﻥ ﻣﺎ ﺳﺄﻟﺖ ‪ -‬ﺃﻋﺰﻙ ﺍﷲ ‪ -‬ﻋﻨﻪ‪ ،‬ﻓﻴﻤﺎ ﺩﻓﻌﺖ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﺍﻣﺘﺤﻨﺖ ﺑﻪ‪ ،‬ﻭﻟﺘﻌﻠﻢ ﻣﺎ ﻛﺎﻥ ﻣﲏ‪ ،‬ﻭﻟﻮﻻ ﻭﻋﻜﺔ ﺃﻧﺎ ﰲ ﻋﻘﺎﺑﻴﻠﻬﺎ‪ ،‬ﳊﻀﺮﺗﻚ ﻣﺸﺎﻓﻬﺎﹰ‪ ،‬ﻭﺃﺧﺬﺕ ﲝﻆ ﺍﳌﺘﻤﲏ ﺑﻚ‪،‬‬
‫ﻭﺍﻻﺳﺘﺮﺍﺣﺔ ﺇﻟﻴﻚ‪ ،‬ﲤﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﻋﺬﺭﻱ‪ ،‬ﻓﺈﻧﻚ ﻏﲑ ﻣﺒﺎﻳﻦ ﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺍﻟﻔﻘﲑ ﺇﻟﻴﻬﻦ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻻ ﺷﻚ ﺃﻥ ﺃﻛﺜﺮ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻣﻔﺘﻌﻞ ﻣﺰﻭﺭ‪ ،‬ﻭﻣﺎ ﺃﻇﻦ‬
‫ﺑﺮﺟﻞ ﻣﺜﻞ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻭﻫﻮ ﲟﻜﺎﻧﺔ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﲝﻴﺚ ﺗﻠﻘﻰ ﺇﻟﻴﻪ ﻣﻘﺎﻟﻴﺪ ﺍﳋﻼﻓﺔ‪ ،‬ﻓﻴﺨﺎﻃﺐ ﻋﻨﻬﺎ ﺑﻠﺴﺎﻧﻪ ﺍﻟﻘﺎﺻﻲ‬
‫ﻭﺍﻟﺪﺍﱐ‪ ،‬ﻭﻳﺮﺗﻀﻴﻪ ﺍﻟﻌﻘﻼﺀ ﻭﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﲝﻴﺚ ﻻ ﻳﺮﻭﻥ ﻟﻪ ﻧﻈﲑﹰﺍ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﰲ ﺑﺮﺍﻋﺔ ﻟﺴﺎﻧﻪ‪ ،‬ﺗﻮﱃ ﻛﺘﺎﺑﺔ ﺍﻹﻧﺸﺎﺀ‬
‫ﺍﻟﺴﻨﲔ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻪ ﻫﺬﺍ ﻛﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻪ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺳﺎﻕ‬
‫ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،‬ﺧﱪ ﺍﺑﻦ ﺛﻮﺍﺑﺔ ﻷﺟﻠﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺩ ﻳﺴﺐ ﺃﺻﺤﺎﺏ ﺍﳍﻨﺪﺳﺔ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺟﺎﺀﱐ ﺑﻌﺾ‬
‫ﻫﺆﻻﺀ ﺍﳊﻤﻘﻰ‪ ،‬ﻭﺭﻏﺒﲏ ﰲ ﺍﳍﻨﺪﺳﺔ‪ ،‬ﻓﺎﺑﺘﺪﺃ ﻓﺄﺛﺒﺖ ﲬﺴﺔ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻭﺧﻂ ﺧﻄﺎﹰ‪ ،‬ﻭﻭﺿﻊ ﺷﻜﻼﹰ‪ ،‬ﻭﻃﻮﻝ‪ ،‬ﻭﺯﻋﻢ‬
‫ﺃﻧﻪ ﻳﻌﻤﻞ ﺑﺮﻫﺎﻧﹰﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻛﻨﺖ ﺃﻋﺮﻑ ﺃﻥ ﻫﺬﺍ ﲬﺴﺔ ﻭﻋﺸﺮﻭﻥ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻗﺪ ﺷﻜﻜﺖ ﺍﻵﻥ‪ ،‬ﻓﺄﻧﺎ‬
‫ﳎﺘﻬﺪ ﺣﱴ ﺃﻋﻠﻢ ﺑﺎﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳋﺴﺎﺭ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﺒﻌﺪ ﺃﻥ ﻳﻘﻮﻝ ﻣﺜﻠﻪ‪ ،‬ﻣﻦ ﱂ ﻳﺘﺪﺭﺏ ﻬﺑﺬﻩ‬
‫ﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻓﻬﻮ ﻏﺎﻳﺔ ﰲ ﺍﻟﺘﺠﻠﻒ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﻛﺎﻥ ﺃﺟﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﺃﰐ ﺇﻣﺎ‬
‫ﻣﻦ ﺟﻬﺔ ﺃﲪﺪ ﺑﻦ ﺍﻟﻄﻴﺐ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻓﻴﻠﺴﻮﻓﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺛﻮﺍﺑﺔ ﻣﺘﻌﺠﺮﻓﹰﺎ ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻓﺄﺧﺬ ﻳﺴﺨﺮ ﻣﻨﻪ‪،‬‬
‫ﻟﻴﻀﺤﻚ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻓﺈﻥ ﺃﲪﺪ ﺑﻦ ﺍﻟﻄﻴﺐ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺟﻠﺴﺎﺀ ﺍﳌﻌﺘﻀﺪ‪ .‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،‬ﺟﺮﻯ ﻋﻠﻰ‬
‫ﻋﺎﺩﺗﻪ‪ ،‬ﰲ ﻭﺿﻊ ﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﻭﺿﻌﻪ ﻣﻦ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ‬

‫ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺻﺎﺣﺐ ﺍﳋﻂ ﺍﳌﻠﻴﺢ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻣﺎﺕ ﰲ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﲦﺎﻧﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﺳﻨﺔ ﺗﺴﻊ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﺳﺄﻟﺖ ﻭﻟﺪﻩ ﺃﺑﺎ ﳏﻤﺪ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﻋﻨﻪ‪،‬‬
‫ﻓﺄﻋﻄﺎﱐ ﺟﺰﺀﹰﺍ ﲞﻂ ﻭﺍﻟﺪﻩ ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺿﻤﻨﻪ ﺫﻛﺮ ﻧﻔﺴﻪ‪ ،‬ﻭﺫﻛﺮ ﻭﻟﺪﻩ‪ ،‬ﻓﻨﻘﻠﺖ ﻣﻨﻪ ﲨﻴﻊ ﻣﺎ ﺃﺫﻛﺮﻩ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﺘﺮﲨﺔ‪ ،‬ﺇﻻ ﻣﺎ ﺃﺑﻴﻨﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻫﺒﺔ ﺍﷲ‪ ،‬ﺑﻦ ﻋﻠﻲ ﺍﻟﺰﻭﺍﻝ‪ " ،‬ﻭﺃﺻﻠﻪ ﺍﻟﺰﻭﻝ‪ ،‬ﻭﺇﳕﺎ ﻏﲑﻩ‬
 ‫ﺍﳌﺘﻜﻠﻤﻮﻥ‪ ،‬ﻭﺯﺍﺩﻭﺍ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﺍﻟﺰﻭﻝ‪ :‬ﺍﻟﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﻷﻟﻔﺎﻅ ﻻﺑﻦ ﺍﻟﺴﻜﻴﺖ " ‪ ،‬ﺑﻦ‬
‫ﳏﻤﺪ‪ ،‬ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﺄﻣﻮﻥ ﺑﺎﷲ‪ ،‬ﺍﳋﻠﻴﻔﺔ‪ ،‬ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺑﺎﷲ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﺑﻦ ﳏﻤﺪ‬
‫ﺍﳌﻬﺪﻱ ﺑﺎﷲ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻨﺼﻮﺭ ﺑﺎﷲ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﺑﻦ ﻋﻠﻲ ﺍﻟﺴﺠﺎﺩ‪ ،‬ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺧﲑ‬
‫ﺍﻷﻣﺔ‪ ،‬ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺳﻴﺪ ﺍﻟﻌﻤﻮﻣﺔ‪ ،‬ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺷﻴﺒﺔ ﺍﳊﻤﺪ‪ ،‬ﺑﻦ ﻫﺎﺷﻢ ﻋﻤﺮﻭ ﺍﻟﻌﻼ‪ ،‬ﺍﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ‪ ،‬ﺑﻦ‬
‫ﻗﺼﻲ‪ ،‬ﺑﻦ ﻛﻼﺏ‪ ،‬ﺑﻦ ﻣﺮﺓ‪ ،‬ﺑﻦ ﻛﻌﺐ‪ ،‬ﺑﻦ ﻟﺆﻱ‪ ،‬ﺑﻦ ﻏﺎﻟﺐ‪ ،‬ﺑﻦ ﻓﻬﺮ‪ ،‬ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺑﻦ ﺍﻟﻨﻀﺮ‪ ،‬ﻫﻮ ﻗﺮﻳﺶ ﺑﻦ‬
‫ﻛﻨﺎﻧﺔ‪ ،‬ﺑﻦ ﺧﺰﳝﺔ‪ ،‬ﺑﻦ ﻣﺪﺭﻛﺔ‪ ،‬ﺍﺑﻦ ﺇﻟﻴﺎﺱ‪ ،‬ﺑﻦ ﻣﻀﺮ‪ ،‬ﺑﻦ ﻧﺰﺍﺭ‪ ،‬ﺑﻦ ﻣﻌﺪ‪ ،‬ﺑﻦ ﻋﺪﻧﺎﻥ‪ ،‬ﺍﺑﻦ ﺃﺩ‪ ،‬ﺑﻦ ﺃﺩﺩ‪ ،‬ﺑﻦ‬
‫ﺍﻟﻴﺴﻊ‪ ،‬ﺑﻦ ﺍﳍﻤﻴﺴﻊ‪ ،‬ﺑﻦ ﺳﻼﻣﺎﻥ‪ ،‬ﺍﺑﻦ ﺛﺒﺖ‪ ،‬ﺑﻦ ﲨﻴﻞ‪ ،‬ﺑﻦ ﻗﻴﺪﺍﺭ‪ ،‬ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ‪ ،‬ﺑﻦ ﺁﺯﺭ‪،‬‬
‫ﺑﻦ ﺗﺎﺭﺡ‪ ،‬ﺑﻦ ﻧﺎﺣﻮﺭ‪ ،‬ﺑﻦ ﺳﺎﺭﻭﻍ‪ ،‬ﺍﺑﻦ ﺃﺭﻏﻮ‪ ،‬ﺑﻦ ﻓﺎﻟﻊ‪ ،‬ﺑﻦ ﻋﺎﺑﺮ‪ ،‬ﺑﻦ ﺳﺎﱁ‪ ،‬ﺍﺑﻦ ﺃﺭﻓﺨﺸﺬ‪ ،‬ﺍﺑﻦ ﺳﺎﻡ‪ ،‬ﺑﻦ ﻧﻮﺡ‪،‬‬
‫ﺑﻦ ﳌﻚ‪ ،‬ﺑﻦ ﻣﺘﻮﺷﻠﺦ‪ ،‬ﺑﻦ ﺃﺧﻨﻮﺥ‪ ،‬ﻭﻫﻮ ﺇﺩﺭﻳﺲ ﺑﻦ ﻟﻴﺎﺭﺩ‪ ،‬ﺑﻦ ﻣﻬﻼﺋﻴﻞ‪ ،‬ﺑﻦ ﻗﻴﻨﺎﻥ‪ ،‬ﺑﻦ ﺃﻧﻮﺵ‪ ،‬ﺑﻦ ﺷﻴﺚ‪ ،‬ﺑﻦ‬
‫ﺁﺩﻡ‪ ،‬ﺃﰊ ﺍﻟﺒﺸﺮ‪ ،‬ﻓﻄﺮﺓ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻣﻮﻟﺪﻱ ﰲ ﺿﺤﻰ ﻬﻧﺎﺭ ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﺛﺎﻟﺚ ﻋﺸﺮ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺗﺴﻊ‬
‫ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻟﺪﺕ ﺑﺪﺭﺏ ﻓﲑﻭﺯ‪ ،‬ﰲ ﺍﻟﺪﺍﺭ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻵﻥ‪ ،‬ﺑﻮﺭﺛﺔ ﺍﺑﻦ ﺍﻟﺜﻘﻔﻲ‪ ،‬ﺍﻟﻘﺎﺿﻲ ﻋﺰ ﺍﻟﺪﻳﻦ‪ ،‬ﻗﺎﺿﻲ‬
‫ﺍﻟﻘﻀﺎﺓ‪ - ،‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﻛﺎﻥ ﻭﺍﻟﺪﻱ ﻳﻮﻣﺌﺬ‪ ،‬ﻛﺎﺗﺐ ﺍﻟﺰﻣﺎﻡ ﰲ ﺍﻷﻳﺎﻡ ﺍﳌﺴﺘﻈﻬﺮﻳﺔ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﻷﻳﺎﻡ‬
‫ﺍﳌﺴﺘﺮﺷﺪﻳﺔ ﻣﺪﺓ‪ ،‬ﻭﻛﻨﺖ ﻣﺬ ﻧﺸﺄﺕ‪ ،‬ﺧﺘﻤﺖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺮﺃﺗﻪ ﻟﻠﻌﺸﺮﺓ‪ ،‬ﻋﻠﻰ ﺍﳌﺮﺯﻗﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﺍﻷﻣﲔ‬
‫ﺃﰊ ﺑﻜﺮ‪ ،‬ﺃﻧﺎ ﻭﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺍﳉﻮﺍﻟﻴﻘﻲ ‪ -‬ﻭﻓﻘﻪ ﺍﷲ ‪ ، -‬ﻭﻛﻨﺎ ﻧﺘﺮﺍﻓﻖ ﺣﲔ ﺍﳊﺪﺍﺛﺔ ﰲ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﻳﺘﻜﺜﺮ ﺑﻌﻀﻨﺎ ﺑﺒﻌﺾ‪ ،‬ﻭﻧﺘﻌﺎﺿﺪ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻛﺘﺒﺖ ﺍﳋﻂ ﻋﻠﻰ ﺃﰊ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﻣﻨﺼ ﻮﺭ‪ ،‬ﺃﰊ ﺍﳊﺴﻦ ﺍﳉﺰﺭﻱ‪ - ،‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﻛﺎﻥ ﺻﺎﳊﹰﺎ ﺃﺩﻳﺒﺎﹰ‪ ،‬ﺻﺎﺋﻢ ﺍﻟﺪﻫﺮ‪ ،‬ﻋﺎﳌﹰﺎ ﰲ ﻓﻨﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻓﻘﻴﻬﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻭﺍﻟﺪﻱ ﻳﺆﺛﺮﱐ ﻣﻦ ﺩﻭﻥ ﺇﺧﻮﰐ‪ ،‬ﳌﺎ ﻳﺮﺍﻩ ﻣﻦ ﺍﺷﺘﻐﺎﱄ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻓﺈﻧﲏ ﻣﻨﺬ ﺍﻧﻔﺼﻠﺖ ﻣﻦ ﺍﳌﻜﺘﺐ‪،‬‬
‫ﺭﺟﻌﺖ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺇﱃ ﺷﻴﺨﻨﺎ ﺃﻭﺣﺪ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺃﰊ ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳉﻮﺍﻟﻴﻘﻲ‪ - ،‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﺻﺤﺒﺘﻪ‬
‫ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﻗﺮﺃﺕ ﻋﻠﻴﻪ ﻛﺘﺒﹰﺎ ﻛﺜﲑﺓ ﻣﻦ ﺣﻔﻈﻲ‪ ،‬ﻭﻳﻐﺮ ﺣﻔﻈﻲ‪ ،‬ﺣﱴ ﺗﻮﻟﻴﺖ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺛﻼﺛﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﻜﻢ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺩﺟﻴﻞ‪ ،‬ﺇﱃ ﻭﺍﻟﺪﻱ ﺍﳌﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻣﻀﺎﻓﹰﺎ ﺇﱃ ﺍﳋﻄﺎﺑﺔ‪ ،‬ﻓﺤﲔ ﻭﱄ ﺃﻣﺮ‬
‫ﺩﻳﻮﺍﻥ ﺍﻟﺰﻣﺎﻡ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﺭﺩ ﺍﻟﻘﻀﺎﺀ ﺇﱃ ﻭﻟﺪﻩ ﻫﺒﺔ ﺍﷲ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺘﺎﺝ ﺍﻟﻌﻼ‪ ،‬ﻭﻛﺎﻥ ﳜﺎﻃﺐ ﻣﻦ ﺍﻟﺪﻳﻮﺍﻥ ﺍﻟﻌﺰﻳﺰ ‪-‬‬
‫ﳎﺪﻩ ﺍﷲ ‪ -‬ﺑﺎﻷﺟﻞ ﺍﻷﻭﺣﺪ‪ ،‬ﺯﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﳒﻢ ﺍﻟﻜﻔﺎﺀﺓ‪ ،‬ﺗﺎﺝ ﺍﻟﻌﻼ‪ ،‬ﲨﺎﻝ ﺍﻟﺸﺮﻑ‪ ،‬ﳎﺪ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﻋﲔ‬
‫ﺍﻟﻜﻔﺎﺀﺓ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺃﺿﻴﻒ ﺇﻟﻴﻪ ﻧﻈﺮ ﺩﺟﻴﻞ ﺃﲨﻊ‪ ،‬ﻣﻊ ﺍﳌﺨﺰﻧﻴﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﺫﺍ ﺳﻄﻮﺓ ﻭﺷﺠﺎﻋﺔ‪ ،‬ﻭﺛﺮﻭﺓ‬
‫ﻛﺒﲑﺓ‪ ،‬ﻭﳑﺎﻟﻴﻚ ﻣﻦ ﺍﻷﺗﺮﺍﻙ‪ ،‬ﻭﺍﻹﻣﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﺍﻟﻘﺮﺍﻳﺎ ﻭﺍﻷﻣﻼﻙ‪ ،‬ﻭﺍﻟﺮﻳﺎﺳﺔ ﺍﻟﺘﺎﻣﺔ‪ ،‬ﻭﺍﻟﺼﻴﺖ ﻭﺍﻟﺬﻛﺮ ﺍﳉﻤﻴﻞ‪،‬‬
‫ﺑﲔ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﻌﺮﻭﻑ ﻛﺒﲑ‪ ،‬ﻭﺩﺍﺭ ﻣﻀﻴﻒ ﲝﺮﰊ‪ ،‬ﳚﺘﻤﻊ ﺇﻟﻴﻬﺎ ﺃﻣﺮﺍﺀ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻃﺒﻘﺎﻬﺗﻢ‪،‬‬
‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻐﺮﺑﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻧﻮﺍﺏ ﰲ ﺍﻟﻘﻀﺎﺀ ﲝﺮﰊ‪ ،‬ﻭﺍﳊﻈﲑﺓ‪ ،‬ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﻳﺘﻪ ﻣﻦ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ‬
‫ﺍﻟﺪﺍﻣﻐﺎﱐ‪ ،‬ﺇﱃ ﺃﻥ ﺩﺭﺝ ﺑﺎﳌﻮﺻﻞ ﻣﺴﻤﻮﻣﹰﺎ ﳐﺎﻓﺔ ﻣﻨﻪ‪ ،‬ﳌﺎ ﺷﻮﻫﺪ ﻣﻦ ﺭﻳﺎﺳﺘﻪ‪ ،‬ﻭﺗﺒﻊ ﺍﻟﻌﺮﺏ ﻭﺍﻟﺘﺮﻛﻤﺎﻥ ﻟﻪ‪ ،‬ﻭﲪﻞ‬
‫ﺍﻟﺴﻼﺡ‪ ،‬ﻭﺍﳉﻨﺪ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﺍﻻﺳﺘﻄﺎﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﺃﻧﻔﺬ ﻣﻴﺘﹰﺎ ﰲ ﺳﺘﺎﺭﺓ ﺣﱴ ﺩﻓﻦ ﲝﺮﰊ‪ ،‬ﰲ ﺃﻭﺍﺧﺮ ﺳﻨﺔ ﺛﻼﺙ‬
‫ﻭﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﺍﳓﺪﺭ ﻭﻟﺪﻩ ﻋﻠﻲ ﺑﻦ ﻫﺒﺔ ﺍﷲ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﻃﺎﻟﺒﹰﺎ ﻣﻜﺎﻧﻪ ﺑﺒﺬﻝ ﺍﳌﺎﻝ ﺍﳉﻢ‪ ،‬ﻭﻛﺎﻥ ﻭﺯﻳﺮ ﺍﻟﺰﻣﺎﻥ‬
‫ﻳﻮﻣﺌﺬ‪ ،‬ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﻃﺮﺍﺩ ﺍﻟﺰﻳﻨﱯ‪ ،‬ﰲ ﺃﻭﺍﺋﻞ ﺍﻷﻳﺎﻡ ﺍﳌﻘﺘﻔﻮﻳﺔ‪ ،‬ﻓﺘﺮﻙ ﻣﻊ ﺑﺬﻟﻪ‪ ،‬ﻭﻭﻟﻴﺖ ﺑﻌﺪ ﺃﻥ‬
‫ﺃﺣﻀﺮﺕ‪ ،‬ﻭﻗﻴﻞ ﱄ‪ :‬ﻗﺪ ﺭﺳﻢ ﺗﻮﻟﻴﻚ ﻣﻦ ﻏﲑ ﻗﺮﺑﺔ‪ ،‬ﻟﺘﻤﻴﺰﻙ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﱄ ﻣﻦ ﺍﻟﻌﻤﺮ ﻳﻮﻣﺌﺬ‪ ،‬ﺃﺭﺑﻊ ﻭﻋﺸﺮﻭﻥ‬
‫ﺳﻨﺔ‪ ،‬ﻭﺍﻋﺘﺰﻯ ﺍﺑﻦ ﺃﺧﻲ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺇﱃ ﺩﻳﻮﺍﻥ ﺍﻟﺴﻠﻄﻨﺔ‪ ،‬ﻭﺧﺎﻃﺐ ﺍﻟﺪﻳﻮﺍﻥ ﺍﻟﻌﺰﻳﺰ ﰲ ﺫﻟﻚ ﻓﻠﻢ ﳚﺐ‪ ،‬ﻭﺩﺧﻞ ﰲ‬
‫ﺍﻟﻨﻮﺑﺔ ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﻫﻞ ﻭﺍﻷﻛﺎﺑﺮ ﻣﻦ ﻭﻻﺓ ﺍﻷﻣﺮ‪ ،‬ﻓﺘﻮﺳﻂ ﺍﳊﺎﻝ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻮﻟﺪﻩ ﳎﻠﺲ ﻭﺳﺎﻃﺔ‪ ،‬ﻭﺣﻜﻢ‬

‫ﲝﺮﰊ ﰲ ﺍﳌﺪﺍﻳﻨﺎﺕ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﺇﱄ ﻣﻊ ﺍﳋﻄﺎﺑﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺼﺮ ﻳﻘﲔ‪ ،‬ﻓﻜﺘﺒﺖ ﺭﺳﺎﻟﺔ ﺇﱃ ﺍﳌﻮﺍﻗﻒ ﺍﳌﻘﺪﺳﺔ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﺍﳌﻘﺘﻔﻮﻳﺔ‪ - ،‬ﻗﺪﺳﻬﺎ ﺍﷲ ‪ . -‬ﰲ ﺍﳌﺪﺍﻳﻨﺎﺕ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﺇﱄ ﻣﻊ ﺍﳋﻄﺎﺑﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺼﺮ ﻳﻘﲔ‪ ،‬ﻓﻜﺘﺒﺖ ﺭﺳﺎﻟﺔ ﺇﱃ‬
‫ﺍﳌﻮﺍﻗﻒ ﺍﳌﻘﺪﺳﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻘﺘﻔﻮﻳﺔ‪ - ،‬ﻗﺪﺳﻬﺎ ﺍﷲ ‪. -‬‬
‫ﻼ ﻣﻦ ﻭﺛﲑ‪ ،‬ﻭﻻ ﻳﺆﻟﻒ ﺑﲔ ﻛﻠﻤﺘﲔ ﰲ ﺗﻌﺒﲑ‪،‬‬‫ﻭﻣﻨﻬﺎ‪ :‬ﻭﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﻳﻘﺎﺭﻥ ﻫﺬﺍ ﺍﻟﻔﱴ ﺑﺎﻟﻌﺒﺪ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﻓﺘﻴ ﹰ‬
‫ﻟﻮﺳﻴﻢ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﺃﺧﺠﻠﺘﻪ‪ ،‬ﺃﻭ ﺭﱘ ﻣﻨﻪ ﺍﻟﺘﻤﺎﺱ ﺣﺎﺟﺔ ﰲ ﺍﻟﺘﻄﻬﺮ ﺃﺣﻔﺰﺗﻪ‪ ،‬ﻭﻋﺪ ﻋﻦ ﺃﺳﺒﺎﺏ ﻻ ﳝﻜﻦ ﺑﺴﻄﻬﺎ‪،‬‬
‫ﻭﻻ ﻳﺮﻭﻕ ﺧﻄﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﺒﺪ ﻓﻄﺮﺍﺋﻘﻪ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻭﻣﺂﺧﺬﻩ ﻣﻔﻬﻮﻣﺔ‪ ،‬ﻭﳏﻞ ﺍﻟﺸﻲﺀ ﻋﻨﺪﻩ ﻗﺎﺑﻞ‪ ،‬ﻭﺍﳉﻤﻬﻮﺭ ﺇﻟﻴﻪ‬
‫ﻣﺎﺋﻞ‪ ،‬ﻭﺳﺤﺎﺏ ﺍﻻﺳﺘﺤﻘﺎﻕ ﳌﺎ ﺃﻫﻞ ﻟﻪ ﰲ ﺃﺭﺿﻪ ﻫﺎﻃﻞ‪ ،‬ﻭﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﻳﺘﻐﲑ ﻣﻦ ﻛﺮﱘ ﺍﻵﺭﺍﺀ ﺍﻟﺸﺮﻳﻔﺔ ﰲ ﺣﻘﻪ‬
‫ﺭﺃﻱ‪ ،‬ﺃﻭ ﻳﻨﻔﺼﻢ ﻣﻦ ﺗﻠﻚ ﺍﻟﻮﻋﻮﺩ ﻓﻴﻤﺎ ﺃﻫﻞ ﻟﻪ ﻭﺃﻱ‪ ،‬ﻭﺍﻟﻮﻋﻮﺩ ﻛﺎﻟﻌﻬﻮﺩ‪ ،‬ﻭﻣﻮﺍﻗﻊ ﺍﻟﻜﻠﻢ ﺍﻟﺸﺮﻳﻔﺔ ﻛﺎﻟﺘﺮﺑﻖ ﰲ‬
‫ﺍﳉﻠﻤﻮﺩ‪ ،‬ﻭﻫﻮ ﻭﺍﺛﻖ ﻣﻦ ﺍﻹﻧﻌﺎﻡ‪ ،‬ﲟﺎ ﺳﺎﺭ ﺑﲔ ﺍﻷﻧﺎﻡ‪ ،‬ﻟﻴﻐﺪﻭ ﻣﺴﺘﺤﻜﻢ ﺍﻟﺜﻘﺔ ﺑﺎﻹﻛﺮﺍﻡ‪ ،‬ﻭﺍﻷﻣﺮ ﺃﻋﻠﻰ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻓﱪﺯ ﺍﻟﺘﻮﻗﻴﻊ ﺍﻷﺷﺮﻑ ﺍﳌﻘﺘﻔﻮﻱ‪ ،‬ﻳﺆﻣﺮ ﻓﻴﻪ ﺑﺎﻟﻌﻤﻞ ﺑﺴﺎﺑﻖ ﺍﻟﺘﻮﻗﻴﻊ‪ ،‬ﻭﺧﺮﺟﺖ ﺇﱃ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺑﻘﻴﺖ ﻣﺪﺓ‪ ،‬ﻓﺘﻮﱄ‬
‫ﺍﻟﻘﻀﺎﺀ ﳌﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻓﺎﺀ ﺑﻦ ﺍﳌﺮﺧﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺣﺎﻟﺔ ﺟﻠﻴﻠﺔ ﻣﻦ ﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻡ ﻗﻀﺎﺓ ﺍﻷﻃﺮﺍﻑ‬
‫ﻣﻦ ﺟﺎﻧﺒﻪ‪ ،‬ﻓﺄﺑﻴﺖ ﺫﻟﻚ‪،‬ﻭﺧﺎﻃﺒﺖ ﰲ ﺍﳋﺮﻭﺝ ﻋﻦ ﻳﺪﻩ‪ ،‬ﻭﺇﺿﺎﻓﺔ ﺑﺎﻗﻲ ﺩﺟﻴﻞ‪ ،‬ﻣﻊ ﻣﺎ ﻭﺍﻻﻩ ﻭﻗﺎﺭﺑﻪ‪ ،‬ﻣﻦ ﻟﺪﻥ‬
‫ﺗﻜﺮﻳﺖ ﺇﱃ ﺍﻷﻧﺒﺎﺭ‪ ،‬ﻭﺇﱃ ﺍﳉﺒﻞ ﻭﻣﺎ ﻭﺍﻻﻩ‪ ،‬ﻣﻦ ﺑﻠﺪ ﺧﺎﻧﻘﲔ‪ ،‬ﻭﺭﻭﺷﻦ ﻗﺒﺎﺩﻭﺍ‪ ،‬ﺇﱃ ﺍﳊﺮﺑﻴﺔ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﻐﺮﰊ‬
‫ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻛﻨﺖ ﺃﺣﻜﻢ ﰲ ﺫﻟﻚ ﺃﲨﻊ‪ ،‬ﺣﱴ ﻭﱄ ﺍﳌﺴﺘﻨﺠﺪ ﺑﺎﷲ‪ - ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ، -‬ﻭﻗﺼﺮ ﺍﻟﻘﻀﺎﺓ ﻭﻏﲑﻫﻢ‪،‬‬
‫ﻭﺃﻧﺎ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺑﻘﻴﺖ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ ﻣﻘﺼﻮﺭﺍﹰ‪ ،‬ﺇﱃ ﺃﻥ ﺗﻮﰲ ﺇﱃ ﺭﲪﺔ ﺍﷲ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻮﻋﺐ ﻣﺎ ﻛﻨﺖ‬
‫ﺃﻣﻠﻜﻪ ﺳﺎﺋﺮﻩ‪ ،‬ﻓﻠﻢ ﺃﺿﻴﻊ ﻣﻦ ﺯﻣﺎﱐ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻛﻨﺖ ﰲ ﺍﳊﺒﺲ ﲟﺎﺋﱵ ﳎﻠﺪﺓ‪ ،‬ﻣﻨﻬﺎ‪ ،‬ﺍﳉﻤﻬﺮﺓ ﻷﰊ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ‪،‬‬
‫ﳎﻠﺪﺗﺎﻥ‪ .‬ﻭﺷﺮﺡ ﺳﻴﻮﻳﻪ‪ ،‬ﺛﻼﺙ ﳎﻠﺪﺍﺕ‪ .‬ﻭﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ ،‬ﳏﺸﻲ ﳎﻠﺪﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺍﻟﻐﺮﻳﺒﺎﻥ ﻟﻠﻬﺮﻭﻱ‪ ،‬ﳎﻠﺪﺓ‬
‫ﻭﺍﺣﺪﺓ‪ .‬ﻭﺃﺷﻌﺎﺭ ﺍﳍﺬﻟﻴﲔ ﺛﻼﺙ ﳎﻠﺪﺍﺕ‪ .‬ﻭﺷﻌﺮ ﺍﳌﺘﻨﱯ ﳎﻠﺪﺓ‪ .‬ﻭﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻷﰊ ﻋﺒﻴﺪ‪ ،‬ﳎﻠﺪﺗﺎﻥ‪ .‬ﻭﺃﺷﻴﺎﺀ‬
‫ﻳﻄﻮﻝ ﺷﺮﺣﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻭﺣﻔﻈﺖ ﺃﻭﻻﺩﻱ ﺍﳋﺘﻤﺔ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﺣﻔﻈﺘﻬﻢ ﻛﺘﺒﹰﺎ ﻛﺜﲑﺓ ﰲ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻭﺍﻟﺘﻔﺎﺳﲑ‪ ،‬ﻭﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﳋﻄﺐ ﻭﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﺷﺮﺣﺖ ﳍﻢ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻴﺢ‪ ،‬ﻭﲨﻌﺖ ﳍﻢ ﻛﺘﺎﺑﹰﺎ ﲰﻴﺘﻪ ﺃﺳﺮﺍﺭ‬
‫ﺍﳊﺮﻭﻑ‪ ،‬ﻳﺒﲔ ﻓﻴﻪ ﳐﺎﺭﺟﻬﺎ ﻭﻣﻮﺍﻗﻌﻬﺎ ﻣﻦ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﺍﳌﻨﻘﻠﺐ‪ ،‬ﻭﺍﳌﺒﺪﻝ‪ ،‬ﻭﺍﳌﺘﺸﺎﺑﻪ‪ ،‬ﻭﺍﳌﻀﺎﻋﻒ‪ ،‬ﻭﺗﺼﺮﻳﻔﻬﺎ ﰲ‬
‫ﺍﳌﻌﺎﱐ ﺍﳌﻮﺟﻮﺩﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﳌﻌﺎﱐ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺫﻛﺮﺕ ﻓﻴﻪ ﻣﻦ ﺍﺷﺘﻘﺎﻕ ﺍﻷﲰﺎﺀ‪ ،‬ﻛﻞ ﻣﺎ ﺗﻜﻠﻤﺖ ﺑﻪ ﻋﻠﻤﺎﺀ‬
‫ﺍﻟﺒﺼﺮﻳﲔ‪ ،‬ﻭﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻮ ﳎﻠﺪﺓ ﺿﺨﻤﺔ‪ ،‬ﲢﺘﻮﻱ ﻋﻠﻰ ﻋﺸﺮﻳﻦ ﻛﺮﺍﺳﺔ‪ ،‬ﰲ ﻛﻞ‬
‫ﻭﺟﻬﺔ ﻋﺸﺮﻭﻥ ﺳﻄﺮﹰﺍ‪.‬‬
‫ﻭﳌﺎ ﺩﺭﺝ ﺍﻹﻣﺎﻡ ﺍﳌﺴﺘﻨﺠﺪ ﺑﺎﷲ‪ ،‬ﻭﺃﺗﺎﺡ ﺍﷲ ﺍﳋﺮﻭﺝ ﻣﻦ ﺫﻟﻚ ﺍﻟﻀﻴﻖ‪ ،‬ﻭﻭﱄ ﺑﻌﺪﻩ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ ﺍﻟﺮﺣﻴﻢ‪،‬‬
‫ﺍﳌﺴﺘﻀﺊ ﺑﺎﷲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﴰﻠﺖ ﺭﲪﺘﻪ ﻣﻦ ﻛﺎﻥ ﰲ ﺍﻟﺴﺠﻦ ﻣﻦ ﺍﻷﻣﺔ‪ ،‬ﺣﱴ ﱂ ﻳﺒﻖ ﻓﻴﻪ ﺃﺣﺪﹰﺍ ﺇﻻ ﺃﻓﺮﺝ ﻋﻨﻪ‪،‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﻟﻪ ﲞﺰﺍﻧﺘﻪ ﺍﳌﻌﻤﻮﺭﺓ ﻣﻦ ﻣﺎﻟﻪ ﺷﻴﺌﹰﺎ ﻋﻠﻴﻪ ﺍﲰﻪ‪ ،‬ﺃﻋﺎﺩﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﰲ ﻭﻻﻳﺔ‪ ،‬ﺃﻋﺎﺩﻩ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﻦ‬
‫ﻭﺟﺪ ﻣﻦ ﻣﻠﻜﻪ ﺷﻴﺌﹰﺎ ﲢﺖ ﺍﻻﻋﺘﺮﺍﺽ‪ ،‬ﺃﻓﺮﺝ ﻋﻨﻪ‪ ،‬ﻭﺃﻋﺎﺩﻩ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻧﺎ ﳑﻦ ﺃﻧﻌﻢ ﰲ ﺣﻘﻪ‪ ،‬ﺑﺈﻋﺎﺩﺓ ﺧﺮﻗﺔ ﻛﺎﻥ‬
 ‫ﺧﺘﻤﻬﺎ ﺑﺎﻗﻴﹰﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﲰﻲ ﻓﻴﻬﺎ ﺛﻼﲦﺎﺋﺔ ﺩﻳﻨﺎﺭ ﺇﻣﺎﻣﻴﺔ ﺻﺤﺎﺡ‪ ،‬ﻣﻦ ﲨﻠﺔ ﻣﺎ ﺃﺧﺬ ﻣﻦ ﻣﺎﱄ‪ ،‬ﻓﺄﻋﺎﺩﻫﺎ ﻋﻠﻲ‪ ،‬ﻭﺃﻋﺎﺩ‬
‫ﻋﻠﻲ ﺳﻬﺎﻣﹰﺎ ﰲ ﺛﻠﺚ ﻗﺮﺍﻱ ﺑﺎﻟﺮﺫﺍﻥ‪ ،‬ﻭﻗﺮﺍﺣﹰﺎ ﺑﺒﻠﺪﺓ ﺍﳊﻈﲑﺓ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻓﺎﺕ ﻭﺑﻴﻊ ﱂ ﻳﺮﺟﻊ‪ ،‬ﻭﺃﻧﻌﻢ ﰲ ﺣﻘﻲ‬
‫ﺑﺈﻋﺎﺩﺓ ﻭﻻﻳﱵ ﻋﻠﻲ‪ ،‬ﻭﺗﻘﺮﻳﱯ ﻭﺍﺳﺘﺨﺪﺍﻣﻲ ﰲ ﻣﻬﺎﻡ ﻋﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﺳﻴﻂ ﰲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﺍﻟﻮﺯﻳﺮ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪،‬‬
‫ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺭﺋﻴﺲ ﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﳏﺒﹰﺎ ﻹﺳﺪﺍﺀ ﺍﻟﻌﻮﺍﺭﻑ ﻭﺍﻻﺻﻄﻨﺎﻉ‪ ،‬ﻭﺟﺬﺏ ﺍﻟﺒﺎﻉ‪ ،‬ﻭﺇﺩﺧﺎﻝ ﺍﳌﻜﺎﺭﻡ ﻋﻨﺪ‬
‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﻛﺮﳝﹰﺎ ﺭﺣﺐ ﺍﻟﻔﻨﺎﺀ ﻷﺭﺑﺎﺏ ﺍﳊﻮﺍﺋﺞ‪ ،‬ﺑﻌﻴﺪﹰﺍ ﻣﺎ ﻳﻨﻔﺼﻞ ﻣﻦ ﺑﺎﺑﻪ ﳏﺮﻭﻡ‪.‬‬
‫ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﺧﻄﻪ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﺑﻮﻟﺪﻩ ﻗﻮﺍﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﻗﺪ ﺃﻓﺮﺩﺕ ﻟﻪ ﺗﺮﲨﺔ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺄﻧﺸﺪﱐ ﻟﻮﺍﻟﺪﻩ ﻣﻦ ﺣﻔﻈﻪ‪:‬‬
‫ﻓﺮﺍﺩ ﺍﳌﺸﻮﻕ ﻛﺜﲑ ﺍﻟﻌﻨﺎ ‪ ...‬ﻭﻣﻦ ﻛﺘﻢ ﺍﻟﻮﺟﺪ ﺃﺑﺪﻯ ﺍﻟﻀﻨﺎ‬
‫ﻭﻛﻢ ﻣﺪﻧﻒ ﰲ ﺍﳍﻮﻯ ﺑﻌﺪﻫﻢ ‪ ...‬ﻭﻛﺎﻧﻮﺍ ﺍﻷﻣﺎﱐ ﻟﻪ ﻭﺍﳌﻨﺎ‬
‫ﻟﻘﺪ ﺧﻠﻔﻮﻩ ﺃﺧﺎ ﻟﻮﻋﺔ ‪ ...‬ﻣﻮﻟﻪ ﺷﻮﻕ ﻳﻌﺎﱐ ﺍﻟﻌﻨﺎ‬
‫ﻳﻨﺎﺩﻱ ﻣﻦ ﺍﻟﺸﻮﻕ ﰲ ﺇﺛﺮﻫﻢ ‪ ...‬ﺇﺫﺍ ﺁﺩﻩ ﻣﺎ ﺑﻪ ﻗﺪ ﻣﻨﺎ‬

‫ﻼ ﺑﺎﻟﻌﺮﺍﻕ ‪ ...‬ﻣﻘﻴﻤﹰﺎ ﻭﻗﻠﺒﹰﺎ ﺑﻮﺍﺩﻱ ﻣﲎ‬

‫ﺑﻴﺎ ﺟﺴﺪﹰﺍ ﻧﺎﺣ ﹰ‬
‫ﲢﺮﻗﻪ ﺯﻓﺮﺍﺕ ﺍﳊﲏ ‪ ...‬ﻥ ﻭﻳﻐﺪﻭ ﻬﺑﻦ ﺍﻟﺸﺠﺎ ﺩﻳﺪﻧﺎ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ‪ ،‬ﻗﺎﳍﺎ ﰲ ﺯﻋﻴﻢ ﺍﻟﺪﻳﻦ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﻋﻨﺪ ﻋﻮﺩﻩ ﻣﻦ ﻣﻜﺔ‪،‬‬

‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻋﻤﺮ‪ ،‬ﺍﳌﻘﺮﺉ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺄﲪﺪ ﺍﻟﺰﺍﻫﺪ‬

‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻷﻧﺪﺭﺍﰊ‪ ،‬ﻣﺎﺕ ﰲ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺷﻴﺦ ﺯﺍﻫﺪ ﻋﺎﺑﺪ‪ ،‬ﻋﺎﱂ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻟﻪ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳊﺴﻨﺔ ﰲ ﻋﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﲰﻊ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻛﺜﺮ ﲰﺎﻋﻪ ﻣﻊ‬
‫ﺍﻟﺴﻴﺪ ﺃﰊ ﺍﳌﻌﺎﱄ‪ ،‬ﺟﻌﻔﺮ ﺑﻦ ﺣﻴﺪﺭ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﺍﳍﺮﻭﻱ ﺍﻟﺼﻮﰲ‪ ،‬ﻭﻛﺎﻥ ﺭﻓﻴﻘﻪ‪ ،‬ﲰﻌﺎ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﻏﲑﻩ‪ ،‬ﻭﺭﻭﻯ‬
‫ﻋﻦ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﺑﻦ ﺍﳊﺴﻦ ﺍﳊﺎﻓﻆ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳊﺎﻓﻆ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺑﺸﺮ‪ ،‬ﺑﻦ ﺳﻌﺪ ﺍﳌﺮﺛﺪﻱ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‬

‫ﺫﻛﺮﻩ ﺍﻟﻄﻴﺐ ﻓﻘﺎﻝ‪ :‬ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻋﻠﻲ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺻﻔﺮ‪ :‬ﺳﻨﺔ ﺳﺖ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺑﻨﺖ ﺍﻟﻐﺮﻳﺎﱐ ﺃﻧﻪ‬
‫ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﲰﻊ ﻋﻠﻲ ﺍﺑﻦ ﺍﳉﻌﺪ‪ ،‬ﻭﺍﳍﻴﺜﻢ ﺑﻦ ﺧﺎﺭﺟﺔ ﰲ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻭﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﻮﺳﻒ ﻳﺜﲏ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺎﺩﻱ‪ :‬ﻫﻮ ﺃﺣﺪ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪ :‬ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻳﻜﺎﺗﺒﻪ ﰲ ﺍﻟﺴﻤﻚ ﻛﺎﻥ ﺍﳌﺮﺛﺪﻱ ﻳﻜﺘﺐ‬
‫ﻟﻠﻤﻮﻓﻖ ﰲ ﺧﺎﺻﺔ ﺃﻣﺮﻩ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻷﻧﻮﺍﺀ ﰲ ﻬﻧﺎﻳﺔ ﺍﳊﺴﻦ‪ ،‬ﻛﺘﺎﺏ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﻛﺘﺎﺏ ﺃﺷﻌﺎﺭ ﻗﺮﻳﺶ‪،‬‬
‫ﻭﻋﻠﻴﻪ ﻋﻮﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﻮﱄ ﰲ ﻛﺘﺎﺏ ﺍﻷﻭﺭﺍﻕ‪ ،‬ﻭﻟﻪ ﺍﻧﺘﺤﻞ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﺕ ﺫﻟﻚ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﺼﻮﱄ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺎﺻﻢ‪ ،‬ﺃﺑﻮ ﺳﻬﻞ ﺍﳊﻠﻮﺍﱐ‬

 ‫ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﻜﺮﻱ ﻧﺴﺐ ﻗﺮﻳﺐ‪ ،‬ﻓﺮﻭﻯ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻛﺘﺒﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﻣﺎ ﺗﻮﺟﺪ ﲞﻄﻪ‪ ،‬ﻭﺧﻄﻪ ﰲ ﻬﻧﺎﻳﺔ ﺍﻟﻘﺒﺢ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﺠﻤﻟﺎﻧﲔ ﺍﻷﺩﺑﺎﺀ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺑﻨﺖ ﺍﻟﺸﺎﻓﻌﻲ‬

‫ﻫﻮ ﺻﺤﻴﺢ ﺍﳋﻂ‪ ،‬ﻣﺘﻘﻦ ﺍﻟﻀﺒﻂ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ‪ ،‬ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺧﻄﻪ ﻭﺿﺒﻄﻪ‪ ،‬ﻻ ﺃﻋﺮﻑ ﻣﻦ ﺧﻄﻪ ﺇﻻ ﻣﺎ ﺭﺃﻳﺘﻪ‬
‫ﲞﻄﻪ‪ ،‬ﺑﻜﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻻﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻋﻨﺪ ﺧﺎﲤﺘﻪ " ﻭﻛﺘﺒﻪ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺑﻨﺖ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺭﺍﻕ ﺍﳉﻬﺸﻴﺎﺭﻱ " ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺑﻦ ﺑﺸﺎﺭ‪ ،‬ﺍﻟﻜﺎﺗﺐ‬

‫ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺃﺳﺘﺎﺫ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﻮﰲ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻷﻓﺎﺿﻞ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﺑﻼﻏﺔ‪ ،‬ﻭﻓﺼﺎﺣﺔ‪ ،‬ﻭﺻﻨﺎﻋﺔ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﳋﺮﺍﺝ ﳓﻮ ﺃﻟﻒ ﻭﺭﻗﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺸﺮﺍﺏ ﻭﺍﳌﻨﺎﺩﻣﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﳌﻬﻠﱯ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‬

‫ﻛﺬﺍ ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﻣﻘﻴﻢ ﲟﺼﺮ ﻭﻳﻌﺮﻑ ﺑﺎﻟﱪﺟﺎﱐ ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ‬
‫ﺷﺮﺡ ﻋﻠﻞ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺨﺘﺼﺮ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻛﺎﻥ ﲟﺼﺮ ﳓﻮﻱ ﻳﻌﺮﻑ ﺑﺎﳌﻬﻠﱯ‪ ،‬ﺍﲰﻪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﻛﺎﻥ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ‪ ،‬ﻓﻘﺪ ﻭﻫﻢ ﺍﻟﻨﺪﱘ ﰲ ﺍﲰﻪ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﻏﲑﻩ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﻨﺎ ﻟﺬﻟﻚ ﺗﺮﲨﺔ ﰲ‬
‫ﺑﺎﺑﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻧﺼﺮ‬

‫ﺍﳉﻴﻬﺎﱐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺯﻳﺮ ﻧﺼﺮ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻧﺼﺮ ﺍﻟﺴﺎﻣﺎﱐ‪ ،‬ﺻﺎﺣﺐ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿﻼﹰ‪ ،‬ﺫﻛﺮﻩ‬
‫ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻛﺘﺎﺏ ﺁﺋﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻬﻮﺩ ﻭﺍﳋﻠﻔﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﻟﻚ‬
‫ﻭﺍﳌﻤﺎﻟﻚ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻳﺎﺩﺍﺕ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﳌﻘﺎﻻﺕ‪ ،‬ﻭﻷﲪﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻳﻬﺠﻮ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﳉﻴﻬﺎﱐ‪:‬‬
‫ﺃﻳﺎ ﺭﺏ ﻓﺮﻋﻮﻥ ﳌﺎ ﻃﻐﻰ ‪ ...‬ﻭﺗﺎﻩ ﻭﺃﺑﻄﺮﻩ ﻣﺎ ﻣﻠﻚ‬
‫ﻟﻄﻔﺖ ﻭﺃﻧﺖ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ ‪ ...‬ﻓﺄﻗﺤﻤﺘﻪ ﺍﻟﻴﻢ ﺣﱴ ﻫﻠﻚ‬
‫ﻓﻤﺎ ﺑﺎﻝ ﻫﺬﺍ ﺍﻟﺬﻱ ﻻ ﺃﺭﺍ ‪ ...‬ﻩ ﻳﺴﻠﻚ ﺇﻻ ﺍﻟﺬﻱ ﻗﺪ ﺳﻠﻚ‬
‫ﻣﺼﻮﻧﹰﺎ ﻋﻠﻰ ﻧﺎﺋﺒﺎﺕ ﺍﻟﺪﻫﻮ ‪ ...‬ﺭ ﻳﺪﻭﺭ ﲟﺎ ﻳﺸﺘﻬﻴﻪ ﺍﻟﻔﻠﻚ‬
‫ﺃﻟﺴﺖ ﻋﻠﻰ ﺃﺧﺬﻩ ﻗﺎﺩﺭﹰﺍ ‪ ...‬ﻓﺨﺬﻩ ﻭﻗﺪ ﺧﺼﻞ ﺍﳌﻠﻚ ﻟﻚ‬
‫ﻓﻘﺪ ﻗﺮﺏ ﺍﻷﻣﺮ ﻣﻦ ﺃﻥ ﻳﻘﺎ ‪ ...‬ﻝ ﺫﺍ ﺍﻷﻣﺮ ﺑﻴﻨﻬﻤﺎ ﻣﺸﺘﺮﻙ‬
‫ﻭﺇﻻ ﻓﻠﻢ ﺻﺎﺭ ﳝﻠﻲ ﻟﻪ ‪ ...‬ﻭﻗﺪ ﰿ ﰲ ﻏﻴﻪ ﻭﺍﻬﻧﻤﻚ‬
 ‫ﻭﻟﻦ ﻳﺼﻔﻮ ﺍﳌﻠﻚ ﻣﺎﺩﺍﻡ ﻩ ‪ ...‬ﺫﺍ ﺷﺮﻳﻜﹰﺎ ﻭﻫﻞ ﰒ ﺷﻚ‬
‫ﺫﻛﺮ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺍﺑﻦ ﳏﻤﺪ ﰲ ﻛﺘﺎﺏ ﻓﺮﻳﺪ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﰲ ﺃﺧﺒﺎﺭ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﻗﺎﻝ‬
‫ﻓﻴﻪ ﺑﻌﻀﻬﻢ ﻳﻬﺠﻮﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﻇﻨﻪ ﺍﻟﻠﺤﺎﻡ‪:‬‬
‫ﻻ ﻟﺴﺎﻥ ﻻ ﺭﻭﺍﺀ ‪ ...‬ﻻ ﺑﻴﺎﻥ ﻻ ﻋﺒﺎﺭ ْﻩ‬
‫ﻻ ﻭﻻ ﺭﺩ ﺳﻼﻡ ‪ ...‬ﻣﻨﻚ ﺇﻻ ﺑﺎﻹﺷﺎﺭﻩْ‬
‫ﺃﻧﺎ ﺃﻫﻮﺍﻙ ﻭﻟﻜﻦ ‪ ...‬ﺃﻳﻦ ﺁﺛﺎﺭ ﺍﻟﻮﺯﺍﺭ ْﻩ‬

‫ﻗﺎﻝ‪ :‬ﰒ ﻣﺎﺕ ﺍﻟﺴﺪﻳﺪ‪ ،‬ﻣﻨﺼﻮﺭ ﺑﻦ ﻧﻮﺡ‪ ،‬ﻭﻗﺎﻡ ﻣﻘﺎﻣﻪ ﺍﻟﺮﺿﻲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻧﻮﺡ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻭﺍﳉﻴﻬﺎﱐ ﻋﻠﻰ‬
‫ﻭﺯﺍﺭﺗﻪ‪ ،‬ﰒ ﺻﺮﻓﺖ ﻋﻨﻪ ﺍﻟﻮﺯﺍﺭﺓ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻭﻟﻴﻬﺎ ﺃﺑﻮ ﺍﳊﺴﲔ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﻟﻌﺘﱯ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻳﺰﺩﺍﺩ‪ ،‬ﺑﻦ ﺭﺳﺘﻢ‬

‫ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻄﱪﻱ‪ ،‬ﺳﻜﻦ ﺑﻐﺪﺍﺩ‪ ،‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻭﺣﺪﺙ ﻬﺑﺎ ﻋﻦ ﻧﺼﲑ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺻﺎﺣﱯ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﺭﻭﻯ ﺑﺈﺳﻨﺎﺩﻩ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺇﱐ ﻗﺪ ﲰﻌﺖ ﺍﻟﻘﺮﺍﺀ‪،‬‬
‫ﻓﻮﺟﺪﻬﺗﻢ ﻣﺘﻘﺎﺭﺑﲔ‪ ،‬ﻓﺎﻗﺮﺀﻭﺍ ﻛﻤﺎ ﻋﻠﻤﺘﻢ‪ ،‬ﻓﺈﳕﺎ ﻫﻮ ﻛﻘﻮﻝ ﺃﺣﺪﻛﻢ ﻫﻠﻢ‪ ،‬ﻭﺗﻌﺎﻝ‪ .‬ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻴﻒ‬
‫ﺍﻟﻜﺎﺗﺐ‪ :‬ﲰﻌﺖ ﻣﻦ ﺍﺑﻦ ﺭﺳﺘﻢ‪ ،‬ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ‬
‫ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ‪ ،‬ﻛﺘﺎﺏ ﺻﻮﺭﺓ ﺍﳍﻤﺰ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺼﺮﻳﻒ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻷﰊ ﺑﻜﺮ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻋﻴﺴﻰ‪،‬‬
‫ﺑﻜﺎﺭ ﺑﻦ ﺃﲪﺪ ﺍﳌﻘﺮﺉ ﻗﺎﻝ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺟﻌﻔﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺭﺳﺘﻢ ﺍﻟﻄﺮﺍﱐ‪ ،‬ﻭﻛﺎﻥ ﻣﺆﺩﺑﹰﺎ ﰲ ﺩﺍﺭ‬
‫ﺍﻟﻮﺯﻳﺮ ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻭﻭﺻﻠﻨﺎ ﺇﻟﻴﻪ ﺑﺎﳊﻴﻞ ﻭﺍﻟﺸﻔﻌﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺑﺼﲑﹰﺍ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﺣﺎﺫﻗﹰﺎ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺃﺧﺬ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻋﻦ‬
‫ﻧﺼﲑ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺃﰊ ﺍﳌﻨﺬﺭ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﺃﺧﺬ ﻧﺼﲑ ﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺻﺎﱀ‬

‫ﺍﺑﻦ ﺷﻴﺦ ﺑﻦ ﻋﻤﲑ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﺣﺪ ﺃﺻﺤﺎﺏ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﺫﻛﺮﻩ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﳌﻘﺘﺒﺲ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﺑﺸﺮﺍﻥ ﰲ ﺗﺎﺭﳜﻪ‪ :‬ﰲ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻣﺎﺕ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺦ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻛﺎﻥ ﳏﺪﺛﹰﺎ ﺃﺧﺒﺎﺭﻳﺎﹰ‪ ،‬ﻭﻟﻪ‬
‫ﻣﺼﻨﻔﺎﺕ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﺃﻫﻮ ﻫﺬﺍ‪ ،‬ﺃﻡ ﻏﲑﻩ؟ ﻓﺈﻥ ﺍﻟﺰﻣﺎﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﻼﳘﺎ ﺃﺧﺒﺎﺭﻱ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﻟﻌﻞ ﺍﺑﻦ ﺑﺸﺮﺍﻥ‬
‫ﻏﻠﻂ ﰲ ﺟﻌﻠﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺦ‪ ،‬ﺃﻭ ﺟﻌﻠﻪ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳛﲕ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺻﺎﱀ‪ ،‬ﺑﻦ‬
‫ﺷﻴﺦ ﺍﺑﻦ ﻋﻤﲑ ﺍﻷﺳﺪﻱ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻛﺘﺐ ﻬﺑﺎ ﺇﱃ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ‪:‬‬
‫ﻛﻨﺖ ﻳﺎ ﺳﻴﺪﻱ ﻋﻠﻰ ﺍﻟﺘﻄﻔﻴﻞ ‪ ...‬ﺃﻣﺲ ﻟﻮﻻ ﳐﺎﻓﺔ ﺍﻟﺘﺜﻘﻴﻞ‬
‫ﻭﺗﺬﻛﺮﺕ ﺩﻫﺸﺔ ﺍﻟﻘﺎﺭﻉ ﺍﻟﺒﺎ ‪ ...‬ﺏ ﺇﺫﺍ ﻣﺎ ﺃﺗﻰ ﺑﻐﲑ ﺭﺳﻮﻝ‬
 ‫ﻼ ﻓﻘﺪﺕ ﻛﻞ ﺛﻘﻴﻞ‬‫ﻭﲣﻮﻓﺖ ﺃﻥ ﺃﻛﻮﻥ ﻋﻠﻰ ﺍﻟﻘﻮ ‪ ...‬ﻡ ﺛﻘﻴ ﹰ‬
‫ﻟﻮ ﺗﺮﺍﱐ ﻭﻗﺪ ﻭﻗﻔﺖ ﺃﺭﻭﻱ ‪ ...‬ﰲ ﺩﺧﻮﻝ ﺇﻟﻴﻚ ﺃﻭ ﰲ ﻗﻔﻮﻝ‬
‫ﻟﺮﺃﻳﺖ ﺍﻟﻌﺬﺭﺍﺀ ﺣﲔ ﲢﺎﻳﺎ ‪ ...‬ﻭﻫﻲ ﻣﻦ ﺷﻬﻮﺓ ﻋﻠﻰ ﺍﻟﺘﻌﺠﻴﻞ‬
‫ﻭﺣﺪﺙ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺑﻨﺎﻥ ﺍﻟﻨﻤﺎﻃﻲ‪ ،‬ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺳﺪﻱ ﻗﺎﻝ‪ :‬ﺗﺮﻛﺖ ﺍﻟﻨﺒﻴﺬ‪ ،‬ﻭﺃﺧﱪﺕ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺒﹰﺎ‬
‫ﺑﺘﺮﻛﻲ ﺇﻳﺎﻩ‪ ،‬ﰒ ﻟﻘﻴﺖ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻓﺴﻘﺎﱐ ﻓﻤﺮﺭﺕ ﻋﻠﻰ ﺛﻌﻠﺐ‪ ،‬ﻭﻫﻮ ﺟﺎﻟﺲ ﻋﻠﻰ ﺑﺎﺏ ﻣﻨﺰﻟﻪ‬
‫ﻋﺸﻴﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﱐ ﺃﺗﻜﻔﺄ ﰲ ﻣﺸﻴﱵ‪ ،‬ﻋﻠﻢ ﺃﱐ ﺷﺎﺭﺏ‪ ،‬ﻓﻘﺎﻡ ﻟﻴﺪﺧﻞ ﺇﱃ ﻣﻨﺰﻟﻪ‪ ،‬ﰒ ﻭﻗﻒ ﻋﻠﻰ ﺑﺎﺑﻪ‪ ،‬ﻓﻠﻤﺎ ﺣﺎﺫﻳﺘﻪ‬
‫ﻭﺳﻠﻤﺖ ﻋﻠﻴﻪ‪ ،‬ﺃﻧﺸﺄ ﻳﻘﻮﻝ‪:‬‬
‫ﻓﺘﻜﺖ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻧﺴﻜﺖ ﻭﺻﺎ ‪ ...‬ﺣﺒﺖ ﺍﺑﻦ ﺳﻬﻼﻥ ﺻﺎﺣﺐ ﺍﻟﻘﺴﻂ‬
‫ﺇﻥ ﻛﻨﺖ ﺃﺣﺪﺛﺖ ﺯﻟﺔ ﻏﻠﻄﹰﺎ ‪ ...‬ﻓﺎﷲ ﻳﻌﻔﻮ ﻋﻦ ﺯﻟﺔ ﺍﻟﻐﻠﻂ‬
‫ﻗﺎﻝ ﻋﻤﺮ‪ :‬ﻓﺴﺄﻟﺖ ﺛﻌﻠﺒﹰﺎ ﻋﻦ ﺍﺑﻦ ﺳﻬﻼﻥ ﺻﺎﺣﺐ ﺍﻟﻘﺴﻂ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻫﻞ ﺍﻟﻄﺎﺋﻒ ﻳﺴﻤﻮﻥ ﺍﳋﻤﺎﺭ ﺻﺎﺣﺐ‬
‫ﺍﻟﻘﺴﻂ‪.‬‬
‫ﻭﺣﺪﺙ ﻋﻦ ﺍﻟﺼﻮﱄ ﻗﺎﻝ‪ :‬ﺍﻧﺸﺪﱐ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻷﻧﺒﺎﺭﻱ ﻟﻨﻔﺴﻪ‪ ،‬ﰲ ﻗﺼﻴﺪﺗﻪ ﺍﳌﺰﺩﻭﺟﺔ‪ ،‬ﺍﻟﱵ ﲤﻢ‬
‫ﻬﺑﺎ ﻗﺼﻴﺪﺓ ﻋﻠﻲ ﺑﻦ ﺍﳉﻬﻢ‪ ،‬ﺍﻟﱵ ﺫﻛﺮ ﻓﻴﻬﺎ ﺍﳋﻠﻔﺎﺀ ﺇﱃ ﺯﻣﺎﻧﻪ‪:‬‬
‫ﰒ ﺗﻮﱃ ﺍﳌﺴﺘﻌﲔ ﺑﻌﺪﻩ ‪ ...‬ﻓﺤﺎﺯ ﺑﻴﺖ ﻣﺎﻟﻪ ﻭﺟﻨﺪﻩ‬
‫ﰒ ﺃﺗﻰ ﺑﻐﺪﺍﺩ ﰲ ﳏﺮﻡ ‪ ...‬ﺇﺣﺪﻯ ﻭﲬﺴﲔ ﺑﺮﺃﻱ ﻣﱪﻡ‬
‫ﻭﺫﻛﺮ ﻗﻄﻌﺔ ﻣﻦ ﺃﺧﺒﺎﺭﻩ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬
‫ﻭﺛﺒﺘﺖ ﺧﻼﻓﺔ ﺍﳌﻌﺘﺰ ‪ ...‬ﻭﱂ ﻳﺸﺐ ﺃﻣﺮﻭﻩ ﺑﻌﺠﺰ‬
‫ﻭﺫﻛﺮ ﻃﺮﻓﹰﺎ ﻣﻦ ﺃﻣﻮﺭﻩ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬
‫ﻭﻗﻠﺪﻭﺍ ﳏﻤﺪ ﺑﻦ ﺍﻟﻮﺍﺛﻖ ‪ ...‬ﰲ ﺭﺟﺐ ﻣﻦ ﻏﲑ ﺃﻣﺮ ﻋﺎﺋﻖ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺍﳌﻬﺘﺪﻱ ﺑﺎﷲ ﺩﻭﻥ ﺍﻟﻨﺎﺱ ‪ ...‬ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﲪﻦ ﺑﻌﺪ ﺍﻟﻴﺎﺱ‬
‫ﰒ ﻗﺎﻝ ﺑﻌﺪ ﺃﺑﻴﺎﺕ‪:‬‬
‫ﻭﻗﺎﻡ ﺑﺎﻷﻣﺮ ﺍﻹﻣﺎﻡ ﺍﳌﻌﺘﻤﺪ ‪ ...‬ﺇﻣﺎﻡ ﺻﺪﻕ ﰲ ﺻﻼﺡ ﳎﺘﻬﺪ‬
‫ﻭﺳﺎﻕ ﻗﻄﻌﺔ ﻣﻦ ﺳﲑﺗﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺟﺮﺍﺏ ﺍﻟﺪﻭﻟﺔ‬

‫ﻫﻮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﻠﻮﻳﻪْ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺳﺠﺴﺘﺎﻥ‪ ،‬ﻭﻳﻜﲎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﻃﻨﺒﻮﺭﻳﹰﺎ ﺃﺣﺪ ﺍﻟﻈﺮﻓﺎﺀ ﺍﻟﻄﻴﺎﺏ‪،‬‬
‫ﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﺍﳌﻘﺘﺪﺭ‪ ،‬ﻭﺃﺩﺭﻙ ﺩﻭﻟﺔ ﺑﲏ ﺑﻮﻳﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﲰﻰ ﻧﻔﺴﻪ ﲜﺮﺍﺏ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻷﻬﻧﻢ ﻛﺎﻧﻮﺍ ﻳﻔﺘﺨﺮﻭﻥ ﺑﺎﻟﺘﺴﻤﻴﺔ‬
‫ﰲ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﻘﺐ ﺑﺎﻟﺮﻳﺢ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻟﻪ‪ :‬ﻛﺘﺎﺏ ﺗﺮﻭﻳﺢ ﺍﻷﺭﻭﺍﺡ ﻭﻣﻔﺘﺎﺡ ﺍﻟﺴﺮﻭﺭ ﻭﺍﻷﻓﺮﺍﺡ‪ ،‬ﱂ ﻳﺼﻨﻒ ﰲ‬
‫ﻓﻨﻪ ﻣﺜﻠﻪ ﺍﺷﺘﻤﺎ ﹰﻻ ﻋﻠﻰ ﻓﻨﻮﻥ ﺍﳍﺰﻝ ﻭﺍﳌﻀﺎﺣﻚ‪.‬‬
 ‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺇﺳﺤﺎﻕ‬

‫‪،‬‬
‫ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﳍﻤﺬﺍﱐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺃﺣﺪ ﺃﻫﻞ ﺍﻷﺩﺏ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻛﺘﺎﺑﻪ‪،‬‬
‫ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺒﻠﺪﺍﻥ ﳓﻮ ﺃﻟﻒ ﻭﺭﻗﺔ‪ ،‬ﺃﺧﺬﻩ ﻣﻦ ﻛﺘﺐ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﺳﻠﺦ ﻛﺘﺎﺏ ﺍﳉﻴﻬﺎﱐ‪ ،‬ﻭﻛﺘﺎﺏ ﺫﻛﺮ ﺍﻟﺸﻌﺮﺍﺀ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﺍﻟﺒﻠﻐﺎﺀ ﻣﻨﻬﻢ ﻭﺍﳌﻔﺤﻤﲔ‪.‬‬
‫ﻭﻗﺎﻝ ﺷﲑﻭﻳﻪ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﺃﲪﺪ‪ ،‬ﻭﺍﻟﺪ ﺃﰊ ﻋﺒﻴﺪ ﺍﻷﺧﺒﺎﺭﻱ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﲪﻴﺪ ﺍﻟﺒﺼﺮﻱ ﻭﻏﲑﻩ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻨﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ ﺷﲑﻭﻳﻪ‪ :‬ﺃﲪﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺑﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺧﺒﺎﺭﻱ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﻳﻠﻘﺐ ﲝﺎﻻﻥ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺃﺑﻴﻪ‪،‬‬
‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺩﻳﺰﻳﻞ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻭﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺃﰊ ﺍﻟﺴﺮﺡ ﺍﻷﺧﺒﺎﺭﻱ‪،‬‬
‫ﻭﺫﻛﺮ ﲨﺎﻋﺔ ﻗﺎﻝ‪ :‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺑﻼﻝ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺭﻭﺯﻧﺔ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻭﻓﺎﺗﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﻟﻮﻟﻴﺪ‬

‫‪،‬‬
‫ﺑﻦ ﳏﻤﺪ‪ ،‬ﻳﻌﺮﻑ ﺑﻮﻻﺩ ﻣﻦ ﺃﻫﻞ ﺑﻴﺖ ﻋﻠﻢ‪ ،‬ﻭﻷﺑﻴﻪ ﻭﺟﺪﻩ ﺫﻛﺮ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺗﺮﺍﺟﻢ ﰲ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻭﻛﻨﻴﺔ‬
‫ﺃﲪﺪ ﻫﺬﺍ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ .‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺰﺑﻴﺪﻱ ﰲ ﻛﺘﺎﺑﻪ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺑﺼﲑﹰﺍ ﺑﺎﻟﻨﺤﻮ‪،‬‬
‫ﺳﺎﺩﹰﺍ ﻓﻴﻪ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﺑﻐﺪﺍﺩ ﻣﻦ ﻣﻮﻃﻨﻪ ﻣﺼﺮ‪ ،‬ﻭﻟﻘﻲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺰﺟﺎﺝ ﻭﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺰﺟﺎﺝ ﻳﻔﻀﻠﻪ‪ ،‬ﻭﻳﻘﺪﻣﻪ‬
‫ﻋﻠﻰ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻭﻛﺎﻧﺎ ﲨﻴﻌﹰﺎ ﺗﻠﻤﻴﺬﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺰﺟﺎﺝ ﻻﻳﺰﺍﻝ ﻳﺜﲏ ﻋﻠﻴﻪ ﻋﻨﺪ ﻛﻞ ﻣﻦ ﻗﺪﻡ ﺇﱃ ﺑﻐﺪﺍﺩ ﻣﻦ‬
‫ﻣﺼﺮ‪ ،‬ﻭﻳﻘﻮﻝ ﳍﻢ‪ :‬ﱄ ﻋﻨﺪﻛﻢ ﺗﻠﻤﻴﺬ ﻣﻦ ﺣﺎﻟﻪ ﻭﺻﻔﺘﻪ ﻛﺬﺍ‪ ،‬ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺑﻞ ﺃﺑﻮ‬
‫ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻭﻻﺩ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲨﻊ ﺑﻌﺾ ﻣﻠﻮﻙ ﻣﺼﺮ ﺑﲔ ﺍﺑﻦ ﻭﻻﺩ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻭﺃﻣﺮﳘﺎ ﺑﺎﳌﻨﺎﻇﺮﺓ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ‬
‫ﺍﻟﻨﺤﺎﺱ ﻻﺑﻦ ﻭﻻﺩ‪ :‬ﻛﻴﻒ ﺗﺒﲏ ﻣﺜﺎﻝ ﺃﻓﻌﻠﻮﺕ ﻣﻦ ﺭﻣﻴﺖ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻭﻻﺩ‪ :‬ﺃﻗﻮﻝ ﺍﺭﻣﻴﻴﺖ‪ ،‬ﻓﺨﻄﺄﻩ ﺃﺑﻮ ﺟﻌﻔﺮ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻟﻴﺲ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺍﻓﻌﻠﻮﺕ‪ ،‬ﻭﻻ ﺍﻓﻌﻠﻴﺖ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﺇﳕﺎ ﺳﺄﻟﺘﲏ ﺃﻥ ﺃﻣﺜﻞ ﻟﻚ ﺑﻨﺎﺀ ﻓﻔﻌﻠﺖ‪،‬‬
‫ﻭﺇﳕﺎ ﺗﻌﻘﻠﻪ ﺃﺑﻮ ﺟﻌﻔﺮ ﺑﺬﻟﻚ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﰲ ﻗﻴﺎﺳﻪ‪ ،‬ﺣﲔ ﻗﻠﺐ ﺍﻟﻮﺍﻭ ﻳﺎﺀ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ ﺍﻷﺧﻔﺶ‪:‬‬
‫ﻳﺒﲏ ﻣﻦ ﺍﻷﻣﺜﻠﺔ‪ ،‬ﻣﺎ ﻻ ﻣﺜﺎﻝ ﻟﻪ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻻﻧﺘﺼﺎﺭ ﻟﺴﻴﺒﻮﻳﻪ‪،‬‬
‫ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳌﱪﺩ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﻟﺒﺸﱵ ﺍﳋﺎﺭﺯﳒﻲ‬

‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﺧﺎﺭﺯﻧﺞ ﻗﺮﻳﺔ ﺑﻨﻮﺍﺣﻲ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﺑﻨﺎﺣﻴﺔ ﺑﺸﺖ‪ ،‬ﻭﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ‪ :‬ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﺃﲪﺪ ﺑﻦ‬
‫ﳏﻤﺪ ﺍﳋﺎﺭﺯﳒﻲ‪ ،‬ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻷﺩﺏ ﲞﺮﺍﺳﺎﻥ ﰲ ﻋﺼﺮﻩ ﺑﻼ ﻣﺪﺍﻓﻌﺔ‪ ،‬ﻓﺈﻥ ﻓﻀﻼﺀ ﻋﺼﺮﻩ ﺷﻬﺪﻭﺍ ﻟﻪ‪ ،‬ﳌﺎ ﺣﺞ ﺑﻌﺪ‬
‫ﺍﻟﺜﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺷﻬﺪ ﻟﻪ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﺻﺎﺣﺐ ﺛﻌﻠﺐ‪ ،‬ﻭﻣﺸﺎﻳﺦ ﺍﻟﻌﺮﺍﻕ ﺑﺎﻟﺘﻘﺪﻡ‪ ،‬ﻭﻛﺘﺎﺑﻪ ﺍﳌﻌﺮﻭﻑ‬
 ‫ﺑﺎﻟﺘﻜﻤﻠﺔ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﺗﻘﺪﻣﻪ ﻭﻓﻀﻠﻪ‪ ،‬ﻭﳌﺎ ﺩﺧﻞ ﺑﻐﺪﺍﺩ‪ ،‬ﺗﻌﺠﺐ ﺃﻫﻠﻬﺎ ﻣﻦ ﺗﻘﺪﻣﻪ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻫﺬﺍ‬
‫ﺍﳋﺮﺍﺳﺎﱐ ﱂ ﻳﺪﺧﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻗﻂ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺁﺩﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺑﲔ ﻋﺮﺑﲔ‪ :‬ﺑﺸﺖ‪ ،‬ﻭﻃﻮﺱ‪ .‬ﲰﻊ ﺍﳊﺪﻳﺚ ﻣﻦ‬
‫ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﻮﺷﻨﺠﻲ‪ ،‬ﻭﺣﺪﺙ‪ ،‬ﲰﻊ ﻣﻨﻪ ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺭﺟﺐ ﺳﻨﺔ‬
‫ﲦﺎﻥ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻧﻘﻠﻪ ﺍﻟﺴﻤﻌﺎﱐ ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﺎﻛﻢ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪.‬‬

‫ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪ :‬ﻭﳑﻦ ﺃﻟﻒ ﻭﲨﻊ ﻣﻦ ﺍﳋﺮﺍﺳﺎﻧﻴﲔ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻓﺼﺤﻒ‪ ،‬ﻭﺃﻛﺜﺮ ﻓﻐﲑ‪ ،‬ﺭﺟﻼﻥ‪ :‬ﺃﺣﺪﳘﺎ ﻳﺴﻤﻰ‬
‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺸﱵ‪ ،‬ﻭﻳﻌﺮﻑ ﺑﺎﳋﺎﺭﺯﳒﻲ‪ ،‬ﻭﺍﻵﺧﺮ ﺃﺑﻮ ﺍﻷﺯﻫﺮ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﺄﻣﺎ ﺍﳋﺎﺭﺯﳒﻲ‪ ،‬ﻓﺈﻧﻪ ﺃﻟﻒ ﻛﺘﺎﺑﹰﺎ ﲰﺎﻩ‬
‫ﺍﻟﺘﻜﻤﻠﺔ‪ ،‬ﺃﺭﺍﺩ ﺃﻧﻪ ﻛﻤﻞ ﻛﺘﺎﺏ ﺍﻟﻌﲔ‪ ،‬ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃ؛ﻣﺪ ﺑﻜﺘﺎﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻓﺈﻧﻪ ﲰﻰ ﻛﺘﺎﺑﻪ‬
‫ﺍﳊﺼﺎﺋﻞ‪ ،‬ﻓﺄﻋﺎﺭﻩ ﻫﺬﺍ ﺍﻻﺳﻢ‪ ،‬ﻷﻧﻪ ﺃﺭﺍﺩ ﲢﺼﻴﻞ ﻣﺎ ﺃﻏﻔﻠﻪ ﺍﳋﻠﻴﻞ‪ ،‬ﻭﻧﻈﺮﺕ ﰲ ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻟﺒﺸﱵ‪ ،‬ﻓﺮﺃﻳﺘﻪ ﺃﺛﺒﺖ‬
‫ﰲ ﺻﺪﺭﻩ ﺍﻟﻜﺘﺐ ﺍﳌﺆﻟﻔﺔ‪ ،‬ﺍﻟﱵ ﺍﺳﺘﺨﺮﺝ ﻛﺘﺎﺑﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻋﺪﺩ ﻛﺘﺒﹰﺎ‪ .‬ﻗﺎﻝ ﺍﳋﺎﺭﺯﳒﻲ‪ :‬ﺍﺳﺘﺨﺮﺟﺖ ﻣﺎ ﻭﺿﻌﺖ ﰲ‬
‫ﻛﺘﺎﰊ ﻫﺬﺍ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﺬﻛﻮﺭﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻟﻌﻞ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺒﺘﻐﻲ ﺍﻟﻌﻴﺐ ﺑﺘﻬﺠﻴﻨﻪ ﻭﺍﻟﻘﺪﺡ ﻓﻴﻪ‪ ،‬ﻷﱐ ﺃﺳﻨﺪﺕ ﻣﺎ‬
‫ﻓﻴﻪ ﺇﱃ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻏﲑ ﲰﺎﻉ‪ ،‬ﻭﺇﳕﺎ ﺇﺧﺒﺎﺭﻱ ﻋﻦ ﺻﺤﻔﻬﻢ‪ ،‬ﻛﺈﺧﺒﺎﺭﻱ ﻋﻨﻬﻢ‪ ،‬ﻭﻻ ﻳﺰﺭﻯ ﺫﻟﻚ ﻋﻠﻰ ﻣﻦ‬
‫ﻋﺮﻑ ﺍﻟﻐﺚ ﻣﻦ ﺍﻟﺴﻤﲔ‪ ،‬ﻭﻣﻴﺰ ﺑﲔ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺴﻘﻴﻢ‪ ،‬ﻭﻗﺪ ﻓﻌﻞ ﻣﺜﻞ ﺫﻟﻚ ﺃﺑﻮ ﺗﺮﺍﺏ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ‬
‫ﺍﻻﻋﺘﻘﺎﺏ‪ ،‬ﻓﺈﻧﻪ ﺭﻭﻯ ﻋﻦ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﻫﺆﻻﺀ ﻓﺘﺮﺓ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﺘﱯ ﺭﻭﻯ ﻋﻦ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﺃﰊ ﻋﻤﺮﻭ‪ ،‬ﻭﻫﻮ ﱂ ﻳﺮ ﻣﻨﻬﻢ ﺃﺣﺪﺍﹰ‪ ،‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺭﺩ ﻋﻠﻴﻪ‬
‫ﺍﻷﺯﻫﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪ ،‬ﲟﺎ ﻳﻄﻮﻝ ﻋﻠﻰ ﻛﺘﺒﻪ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﻜﻤﻠﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺼﻠﺔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺗﻔﺴﲑ ﺃﺑﻴﺎﺕ ﺃﺩﺏ ﺍﻟﻜﺎﺗﺐ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺑﻦ ﺃﰊ ﲬﻴﺼﺔ‬

‫ﻳﻌﺮﻑ ﺑﺎﳊﺮﻣﻲ ﺑﻦ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ‪ ،‬ﺳﻜﻦ ﺑﻐﺪﺍﺩ‪ ،‬ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ ﻓﻘﺎﻝ‪ :‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺒﻊ‬
‫ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻛﺎﺗﺐ ﺃﰊ ﻋﻤﺮ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺣﺪﺙ ﻋﻦ ﺍﻟﺰﺑﲑ ﺑﻜﺘﺎﺏ ﺍﻟﻨﺴﺐ ﻭﻏﲑﻩ‪.‬‬
‫ﻭﺣﺪﺙ ﻋﻨﻪ ﺃﺑﻮ ﺣﻔﺺ ﺑﻦ ﺷﺎﻫﲔ‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﺣﻴﻮﻳﺔ‪ ،‬ﻭﺃﻛﺜﺮ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻷﺻﺒﻬﺎﱐ‬
‫ﻭﻏﲑﻩ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ‬

‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺍﳌﻨﺘﻈﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻣﻌﺘﻨﻴﹰﺎ ﺑﺄﻣﺮ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻃﻠﺐ ﺍﻟﺘﻮﺍﺭﻳﺦ‪ ،‬ﻭﻭﱄ ﺣﺴﺒﺔ ﺳﻮﻕ ﺍﻟﺮﻗﻴﻖ‪،‬‬
‫ﻭﻛﺘﺐ ﻋﻨﻪ‪ ،‬ﻭﻣﺎﺕ ﰲ ﳏﺮﻡ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﺭﺩﻱ‬

 ‫ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺰﺭﺩﻱ‪ ،‬ﻣﻦ ﻗﺮﻯ ﺇﺳﻔﺮﺍﻳﲔ‪ ،‬ﻣﻦ ﺭﺳﺎﺗﻴﻖ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﺎﻛﻢ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻣﺎﺕ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺰﺭﺩﻱ ﰲ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ ﲦﺎﻥ ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻭﺍﺣﺪﹰﺍ ﰲ ﻫﺬﻩ ﺍﻟﺪﻳﺎﺭ ﰲ‬
‫ﻼ ﺿﻌﻴﻒ ﺍﻟﺒﻨﻴﺔ ﻣﺴﻘﺎﻣﺎﹰ‪ ،‬ﻳﺮﻛﺐ ﲪﺎﺭﹰﺍ‬
‫ﻋﺼﺮﻩ‪ ،‬ﺑﻼﻏﺔ ﻭﺑﺮﺍﻋﺔ‪ ،‬ﻭﺗﻘﺪﻣﹰﺎ ﰲ ﻣﻌﺮﻓﺔ ﺃﺻﻮﻝ ﺍﻷﺩﺏ‪ ،‬ﻭﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﺿﻌﻴﻔﺎﹰ‪ ،‬ﰒ ﺇﺫ ﺗﻜﻠﻢ‪ ،‬ﲢﲑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﺮﺍﻋﺘﻪ‪ ،‬ﲰﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ﺍﻷﺭﻏﻴﺎﱐ‪،‬‬
‫ﻭﺃﰊ ﻋﻮﺍﻧﺔ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﺃﻗﺮﺍﻬﻧﻤﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﲰﻌﺖ ﺍﻷﺳﺘﺎﺫ ﺃﺑﺎ ﻋﻤﺮﻭ ﺍﻟﺰﺭﺩﻱ ﰲ ﻣﻨﺰﻟﻨﺎ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ﺇﺫﺍ ﻓﻮﺽ ﺳﻴﺎﺳﺔ ﺧﻠﻘﻪ‪ ،‬ﺇﱃ ﻭﺍﺣﺪ‬
‫ﳜﺼﻪ ﳍﺎ ﻣﻨﻬﻢ‪ ،‬ﻭﻓﻘﻪ ﻟﺴﺪﺍﺩ ﺍﻟﺴﲑﺓ‪ ،‬ﻭﺃﻋﺎﻧﻪ ﺑﺈﳍﺎﻣﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺭﲪﺘﻪ ﺗﺴﻊ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﳌﺜﻞ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻳﻘﻮﻝ‬
‫ﺍﺑﻦ ﺍﳌﻘﻔﻊ‪ :‬ﺗﻔﻘﺪﻭﺍ ﻛﻼﻡ ﻣﻠﻮﻛﻜﻢ‪ ،‬ﺇﺫ ﻫﻢ ﻣﻮﻓﻘﻮﻥ ﻟﻠﺤﻜﻤﺔ‪ ،‬ﻣﻴﺴﺮﻭﻥ ﻟﻺﺟﺎﺑﺔ‪ ،‬ﻓﺈﻥ ﱂ ﲢﻆ ﺑﻪ ﻋﻘﻮﻟﻜﻢ ﰲ‬
‫ﺍﳊﺎﻝ‪ ،‬ﻓﺈﻥ ﲢﺖ ﻛﻼﻣﻬﻢ ﺣﻴﺎﺕ ﻓﻮﺍﻏﺮ‪ ،‬ﻭﺑﺪﺍﺋﻊ ﺟﻮﺍﻫﺮ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﻟﻜﻼﻡ ﺳﺒﻴﻞ ﺃﻭﱃ ﻣﻦ‬
‫ﻗﺒﻮﻝ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺃﻟﺴﻨﺘﻬﻢ ﻣﻴﺎﺯﻳﺐ ﺍﳊﻜﻤﺔ ﻭﺍﻹﺻﺎﺑﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﻋﻤﺮ ﺍﻟﺰﺭﺩﻱ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻌﻠﻢ ﻋﻠﻤﺎﻥ‪ :‬ﻋﻠﻢ‬
‫ﻣﺴﻤﻮﻉ‪ ،‬ﻭﻋﻠﻢ ﳑﻨﻮﺡ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺭﺑﻪ‬

‫ﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﺑﻦ ﺣﺪﻳﺮ ﺍﺑﻦ ﺳﺎﱂ‪ ،‬ﻣﻮﱃ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﺑﻦ ﻣﺮﻭﺍﻥ‪،‬‬
‫ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻋﻤﺮ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ‬
‫ﻭﻣﺎﺋﺘﲔ‪ .‬ﻋﻦ ﺇﺣﺪﻯ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‪ ،‬ﻭﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﲦﺎﻧﻴﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺑﻼﺩ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻭﺃﺑﻮ‬
‫ﻋﻤﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﻌﻘﺪ ﰲ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻣﻘﺴﻢ ﻋﻠﻰ ﻋﺪﺓ ﻓﻨﻮﻥ‪ ،‬ﻭﲰﻰ‬
‫ﻛﻞ ﺑﺎﺏ ﻣﻨﻪ ﻋﻠﻰ ﻧﻈﻢ ﺍﻟﻌﻘﺪ‪ ،‬ﻛﺎﻟﻮﺍﺳﻄﺔ‪ ،‬ﻭﺍﻟﺰﺑﺮﺟﺪﺓ‪ ،‬ﻭﺍﻟﻴﺎﻗﻮﺗﺔ‪ ،‬ﻭﺍﻟﺰﻣﺮﺩﺓ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﺑﻠﻐﲏ ﺃﻥ‬
‫ﺍﻟﺼﺎﺣﺐ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﲰﻊ ﺑﻜﺘﺎﺏ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﺤﺮﺹ ﺣﱴ ﺣﺼﻞ ﻋﻨﺪﻩ‪ ،‬ﻓﻠﻤﺎ ﺗﺄﻣﻠﻪ‪ ،‬ﻗﺎﻝ‪ " :‬ﻫﺬﻩ ﺑﻀﺎﻋﺘﻬﺎ ﺭﺩﺕ‬
‫ﺇﻟﻴﻨﺎ " ‪ ،‬ﻇﻨﻨﺖ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺃﺧﺒﺎﺭ ﺑﻼﺩﻫﻢ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺧﺒﺎﺭ ﺑﻼﺩﻧﺎ‪،‬ﻻ‬
‫ﺣﺎﺟﺔ ﻟﻨﺎ ﻓﻴﻪ‪ ،‬ﻓﺮﺩﻩ‪ .‬ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻭﺷﻌﺮﻩ ﻛﺜﲑ ﳎﻤﻮﻉ‪ ،‬ﺭﺃﻳﺖ ﻣﻨﻪ ﻧﻴﻔﹰﺎ ﻭﻋﺸﺮﻳﻦ ﺟﺰﺀﺍﹰ‪ ،‬ﻣﻦ ﲨﻠﺔ ﻣﺎ ﲨﻊ‬
‫ﻟﻠﺤﻜﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻠﻘﺐ ﺑﺎﻟﻨﺎﺻﺮ ﺍﻷﻣﻮﻱ ﺳﻠﻄﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﲞﻄﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻧﺖ ﻷﰊ ﻋﻤﺮ ﺑﺎﻟﻌﻠﻢ‬
‫ﺟﻼﻟﺔ‪ ،‬ﻭﺑﺎﻷﺩﺏ ﺭﻳﺎﺳﺔ ﻭﺷﻬﺮﺓ‪ ،‬ﻣﻊ ﺩﻳﺎﻧﺘﻪ ﻭﺻﻴﺎﻧﺘﻪ‪ ،‬ﻭﺍﺗﻔﻘﺖ ﻟﻪ ﺃﻳﺎﻡ ﻭﻭﻻﻳﺎﺕ ﻟﻠﻌﻠﻢ‪ ،‬ﻓﻴﻬﺎ ﻧﻔﺎﻕ‪ ،‬ﻓﺘﺴﻮﺩ ﺑﻌﺪ‬
‫ﺍﳌﻮﻝ‪ ،‬ﻭﺃﺛﺮﻯ ﺑﻌﺪ ﻓﻘﺮ‪ ،‬ﻭﺃﺷﲑ ﺑﺎﻟﺘﻔﻀﻴﻞ ﺇﻟﻴﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﻭﻛﺎﻥ ﺑﻌﺾ ﻣﻦ ﺗﺄﻟﻔﻪ ﻗﺪ‬
‫ﺃﺯﻣﻊ ﻟﻌﻰ ﺍﻟﺮﺣﻴﻞ ﰲ ﻏﺪﺍﺓ ﻋﻴﻨﻬﺎ‪ ،‬ﻓﺄﺗﺖ ﺍﻟﺴﻤﺎﺀ ﰲ ﺗﻠﻚ ﺍﻟﻐﺪﺍﺓ ﲟﻄﺮ ﺟﻮﺩ‪ ،‬ﻣﻨﻌﺘﻪ ﻣﻦ ﺍﻟﺮﺣﻴﻞ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺃﺑﻮ‬
‫ﻋﻤﺮ ﺍﺑﻦ ﻋﺒﺪ ﺭﺑﻪ‪:‬‬
‫ﻫﻼ ﺍﺑﺘﻜﺮﺕ ﻟﺒﲔ ﺃﻧﺖ ﻣﺒﺘﻜﺮ ‪ ...‬ﻫﻴﻬﺎﺕ ﻳﺄﰉ ﻋﻠﻴﻚ ﺍﷲ ﻭﺍﻟﻘﺪﺭ‬
‫ﻣﺎﺯﻟﺖ ﺃﺑﻜﻲ ﺣﺬﺍﺭ ﺍﻟﺒﲔ ﻣﻠﺘﻬﻔﹰﺎ ‪ ...‬ﺣﱴ ﺭﺛﺎ ﱄ ﻓﻴﻚ ﺍﻟﺮﻳﺢ ﻭﺍﳌﻄﺮ‬
‫ﻳﺎ ﺑﺮﺩﻩ ﻣﻦ ﺣﻴﺎ ﻣﺰﻥ ﻋﻠﻰ ﻛﺒﺪ ‪ ...‬ﻧﲑﺍﻬﻧﺎ ﺑﻐﻠﻴﻞ ﺍﻟﺸﻮﻕ ﺗﺴﺘﻌﺮ‬
‫ﺁﻟﻴﺖ ﺃﻻ ﺃﺭﻯ ﴰﺴﹰﺎ ﻭﻻ ﻗﻤﺮﹰﺍ ‪ ...‬ﺣﱴ ﺃﺭﺍﻙ ﻓﺄﻧﺖ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺍﻟﺴﺎﺋﺮ‪:‬‬
 ‫ﺍﳉﺴﻢ ﰲ ﺑﻠﺪ ﻭﺍﻟﺮﻭﺡ ﰲ ﺑﻠﺪ ‪ ...‬ﻳﺎ ﻭﺣﺸﺔ ﺍﻟﺮﻭﺡ ﺑﻞ ﻳﺎ ﻏﺮﺑﺔ ﺍﳉﺴﺪ‬
‫ﺇﻥ ﺗﺒﻚ ﻋﻴﻨﺎﻙ ﱄ ﻳﺎ ﻣﻦ ﻛﻠﻔﺖ ﺑﻪ ‪ ...‬ﻣﻦ ﺭﲪﺔ ﻓﻬﻤﺎ ﺳﻬﻤﺎﻥ ﰲ ﻛﺒﺪ‬
‫ﻗﺎﻝ‪ :‬ﻭﻭﻗﻒ ﺍﺑﻦ ﻋﺒﺪ ﺭﺑﻪ ﲢﺖ ﺭﻭﺷﻦ ﻟﺒﻌﺾ ﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﻗﺪ ﺭﺵ ﲟﺎﺀ ﻭﻛﺎﻥ ﻓﻴﻪ ﻏﻨﺎﺀ ﺣﺴﻦ‪ ،‬ﻭﱂ ﻳﻌﺮﻑ ﳌﻦ ﻫﻮ؟‬
‫ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎ ﻣﻦ ﻳﻀﻦ ﺑﺼﻮﺕ ﺍﻟﻄﺎﺋﺮ ﺍﻟﻐﺮﺩ ‪ ...‬ﻣﺎ ﻛﻨﺖ ﺃﺣﺴﺐ ﻫﺬﺍ ﺍﻟﺒﺨﻞ ﰲ ﺃﺣﺪ‬
‫ﻟﻮ ﺃﻥ ﺃﲰﺎﻉ ﺃﻫﻞ ﺍﻷﺭﺽ ﻗﺎﻃﺒﺔ ‪ ...‬ﺃﺻﻐﺖ ﺇﱃ ﺍﻟﺼﻮﺕ ﱂ ﻳﻨﻘﺺ ﻭﱂ ﻳﺰﺩ‬
‫ﻓﻼ ﺗﻀﻦ ﻋﻠﻰ ﲰﻌﻲ ﺗﻘﻠﺪﻩ ‪ ...‬ﺻﻮﺗﹰﺎ ﳚﻮﻝ ﳎﺎﻝ ﺍﻟﺮﻭﺡ ﰲ ﺍﳉﺴﺪ‬
‫ﻟﻮ ﻛﺎﻥ ﺯﺭﻳﺎﺏ ﺣﻴﺎ ﰒ ﺃﲰﻌﻪ ‪ ...‬ﻟﺬﺍﺏ ﻣﻦ ﺣﺴﺪ ﺃﻭ ﻣﺎﺕ ﻣﻦ ﻛﻤﺪ‬
‫ﺃﻣﺎ ﺍﻟﻨﺒﻴﺬ‪ :‬ﻓﺈﱐ ﻟﺴﺖ ﺃﺷﺮﺑﻪ ‪ ...‬ﻭﻟﺴﺖ ﺁﺗﻴﻚ ﺇﻻ ﻛﺴﺮﰐ ﺑﻴﺪﻱ‬
‫ﻭﺯﺭﻳﺎﺏ ﻋﻨﺪﻫﻢ‪ ،‬ﳚﺮﻱ ﳎﺮﻯ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻮﺻﻠﻲ ﰲ ﺻﻨﻌﺔ ﺍﻟﻐﻨﺎﺀ ﻭﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻟﻪ ﺃﺻﻮﺍﺕ ﻣﺪﻭﻧﺔ‪،‬‬
‫ﺃﻟﻔﺖ ﺍﻟﻜﺘﺐ ﻓﻴﻬﺎ‪ ،‬ﻭﺿﺮﺑﺖ ﺑﻪ ﺍﻷﻣﺜﺎﻝ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻷﰊ ﻋﻤﺮ ﺃﻳﻀﹰﺎ ﺃﺷﻌﺎﺭ ﻛﺜﲑﺓ‪ ،‬ﲰﺎﻫﺎ ﺍﳌﻤﺤﺼﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ‬
‫ﻧﻘﺾ ﻛﻞ ﻗﻄﻌﺔ ﻗﺎﳍﺎ ﰲ ﺍﻟﺼﺒﺎ ﻭﺍﻟﻐﺰﻝ‪ ،‬ﺑﻘﻄﻌﺔ ﰲ ﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﺰﻫﺪ‪ ،‬ﻭﺃﺭﻯ ﺃﻥ ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ‪:‬‬
‫ﺃﻻ ﺇﳕﺎ ﺍﻟﺪﻧﻴﺎ ﻏﻀﺎﺭﺓ ﺃﻳﻜﺔ ‪ ...‬ﺇﺫﺍ ﺍﺧﻀﺮ ﻣﻨﻬﺎ ﺟﺎﻧﺐ ﺟﻒ ﺟﺎﻧﺐ‬
‫ﻫﻲ ﺍﻟﺪﺍﺭ ﻣﺎ ﺍﻵﻣﺎﻝ ﺇﻻ ﻓﺠﺎﺋﻊ ‪ ...‬ﻋﻠﻴﻬﺎ ﻭﻻ ﺍﻟﻠﺬﺍﺕ ﺇﻻ ﻣﺼﺎﺋﺐ‬
‫ﻭﻛﻢ ﺃﺳﺨﻨﺖ ﺑﺎﻷﻣﺲ ﻋﻴﻨﹰﺎ ﻗﺮﻳﺮﺓ ‪ ...‬ﻭﻗﺮﺕ ﻋﻴﻮﻥ ﺩﻣﻌﻬﺎ ﺍﻵﻥ ﺳﺎﻛﺐ‬
‫ﻓﻼ ﺗﻜﺘﺤﻞ ﻋﻴﻨﺎﻙ ﻣﻨﻬﺎ ﺑﻌﱪﺓ ‪ ...‬ﻋﻠﻰ ﺫﺍﻫﺐ ﻣﻨﻬﺎ ﻓﺈﻧﻚ ﺫﺍﻫﺐ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ ﺷﻌﺮ ﻗﺎﻟﻪ ﻓﻴﻤﺎ ﻗﻴﻞ‪:‬‬
‫ﺑﻠﻴﺖ ﻭﺃﺑﻠﺘﲏ ﺍﻟﻠﻴﺎﱄ ﺑﻜﺮﻫﺎ ‪ ...‬ﻭﺻﺮﻓﺎﻥ ﻟﻸﻳﺎﻡ ﻣﻌﺘﻮﺭﺍﻥ‬
‫ﻭﻣﺎﱄ ﻻ ﺃﺑﻜﻲ ﻟﺴﺒﻌﲔ ﺣﺠﺔ ‪ ...‬ﻭﻋﺸﺮ ﺃﺗﺖ ﻣﻦ ﺑﻌﺪﻫﺎ ﺳﻨﺘﺎﻥ‬

‫ﻭﻗﺪ ﺃﺟﺎﺯ ﱄ ﺭﻭﺍﻳﺔ ﻛﺘﺎﺑﻪ ﺍﳌﻮﺳﻮﻡ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﺍﳊﺎﻓﻆ ﺫﻭ ﺍﻟﻨﺴﺒﲔ‪ ،‬ﺑﲏ ﺩﺣﻴﺔ ﻭﺍﳊﺴﲔ‪ ،‬ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳊﺴﲔ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺩﺣﻴﺔ ﺍﳌﻐﺮﰊ ﺍﻟﺴﺒﱵ‪ ،‬ﻓﺈﻧﻪ ﺭﻭﺍﻩ ﻋﻦ ﺷﻴﺨﻪ ﺃﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻖ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﺑﻦ ﺛﻮﺑﺔ‬
‫ﺍﻟﻌﺒﺪﻱ‪ ،‬ﻋﻦ ﺷﻴﺨﻪ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﺷﻴﺨﻪ ﺃﰊ ﺑﻜﺮ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻫﺸﺎﻡ ﺍﳌﺼﺤﻔﻲ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ‬
‫ﺯﻛﺮﻳﺎ ﺑﻦ ﺑﻜﲑ‪ ،‬ﺑﻦ ﺍﻷﺷﺒﺢ‪ ،‬ﻋﻦ ﺍﳌﺼﻨﻒ‪ .‬ﻭﻗﺴﻢ ﻛﺘﺎﺏ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﲬﺴﺔ ﻭﻋﺸﺮﻳﻦ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻛﻞ ﻛﺘﺎﺏ ﻣﻨﻬﺎ‬
‫ﺟﺰﺀﺍﻥ‪ ،‬ﻓﺬﻟﻚ ﲬﺴﻮﻥ ﺟﺰﺀﹰﺍ ﰲ ﲬﺴﺔ ﻭﻋﺸﺮﻳﻦ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻛﻞ ﻛﺘﺎﺏ ﺑﺎﺳﻢ ﺟﻮﻫﺮﺓ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﺄﻭﳍﺎ‪:‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻠﺆﻟﺆﺓ ﰲ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﻟﻔﺮﻳﺪﺓ ﰲ ﺍﳊﺮﻭﺏ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﻟﺰﺑﺮﺟﺪﺓ ﰲ ﺍﻷﺟﻮﺍﺩ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﳉﻤﺎﻧﺔ‬
‫ﰲ ﺍﻟﻮﻓﻮﺩ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﳌﺮﺟﺎﻧﺔ ﰲ ﳐﺎﻃﺒﺔ ﺍﳌﻠﻮﻙ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﻟﻴﺎﻗﻮﺗﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﳉﻮﻫﺮﺓ ﰲ‬
‫ﺍﻷﻣﺜﺎﻝ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﻟﺰﻣﺮﺩﺓ ﰲ ﺍﳌﻮﺍﻋﻆ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﻟﺪﺭﺓ ﰲ ﺍﻟﺘﻌﺎﺯﻱ ﻭﺍﳌﺮﺍﺛﻲ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﻟﻴﺘﻴﻤﺔ ﰲ ﺍﻷﻧﺴﺎﺏ‪ ،‬ﰒ‬
‫ﻛﺘﺎﺏ ﺍﻟﻌﺴﺠﺪﺓ ﰲ ﻛﻼﻡ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﺠﻤﻟﻨﺒﺔ ﰲ ﺍﻷﺟﻮﺑﺔ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﻟﻮﺍﺳﻄﺔ ﰲ ﺍﳋﻄﺐ‪ ،‬ﰒ ﻛﺘﺎﺏ‬
‫ﺍﺠﻤﻟﻨﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﰲ ﺍﻟﺘﻮﻗﻴﻌﺎﺕ‪ ،‬ﻭﺍﻟﻔﺼﻮﻝ‪ ،‬ﻭﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﻜﺘﺒﺔ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﻟﻌﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﳋﻠﻔﺎﺀ‬
‫ﻭﺃﻳﺎﻣﻬﻢ‪ ،‬ﰒ ﺍﻟﻴﺘﻴﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺃﺧﺒﺎﺭ ﺯﻳﺎﺩ‪ ،‬ﻭﺍﳊﺠﺎﺝ‪ ،‬ﻭﺍﻟﻄﺎﻟﺒﻴﲔ‪ ،‬ﻭﺍﻟﱪﺍﻣﻜﺔ‪ ،‬ﰒ ﺍﻟﺪﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺃﻳﺎﻡ ﺍﻟﻌﺮﺏ‬
 ‫ﻭﻭﻗﺎﺋﻘﻌﻬﻢ‪ ،‬ﰒ ﺍﻟﺰﻣﺮﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻣﻘﺎﻃﻌﻪ ﻭﳐﺎﺭﺟﻪ‪ ،‬ﰒ ﺍﳉﻮﻫﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺃﻋﺮﺍﻳﺾ ﺍﻟﺸﻌﺮ‪،‬‬
‫ﻭﻋﻠﻞ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﰒ ﺍﻟﻴﺎﻗﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻋﻠﻢ ﺍﻷﳊﺎﻥ ﻭﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻴﻪ‪ ،‬ﰒ ﺍﳌﺮﺟﺎﻧﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﻨﺴﺎﺀ ﻭﺻﻔﺎﻬﺗﻦ‪،‬‬
‫ﰒ ﺍﳉﻤﺎﻧﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﳌﺘﻨﺒﺌﲔ ﺯﺍﳌﻤﺮﻭﺭﻳﻦ‪ ،‬ﻭﺍﻟﻄﻔﻴﻠﻴﲔ‪ ،‬ﰒ ﺍﻟﺰﺑﺮﺟﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﺘﺤﻒ‪ ،‬ﻭﺍﳍﺪﺍﻳﺎ‪ ،‬ﻭﺍﻟﻨﺘﻒ‪،‬‬
‫ﻭﺍﻟﻔﺎﻛﻬﺎﺕ ﻭﺍﳌﻠﺢ‪ ،‬ﰒ ﺍﻟﻔﺮﻳﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﳍﻴﺌﺎﺕ ﻭﺍﻟﺒﻨﺎﺋﲔ‪ ،‬ﻭﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﰒ ﺍﻟﻠﺆﻟﺆﺓ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻃﺒﺎﺋﻊ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻭﺗﻔﺎﺿﻞ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻣﻦ ﺷﻌﺮ ﺍﺑﻦ ﻋﺒﺪ ﺭﺑﻪ‪:‬‬
‫ﻭﺩﻋﺘﲏ ﺑﺰﻭﺭﺓ ﻭﺍﻋﺘﻨﺎﻕ ‪ ...‬ﰒ ﻧﺎﺩﺕ ﻣﱴ ﻳﻜﻮﺕ ﺍﻟﺘﻼﻗﻲ‬
‫ﻭﺑﺪﺕ ﱄ ﻓﺄﺷﺮﻕ ﺍﻟﺼﺒﺢ ﻣﻨﻬﺎ ‪ ...‬ﺑﲔ ﺗﻠﻚ ﺍﳉﻴﻮﺏ ﻭﺍﻷﻃﻮﺍﻕ‬
‫ﻳﺎ ﺳﻘﻴﻢ ﺍﳉﻔﻮﻥ ﻣﻦ ﻏﲑ ﺳﻘﻢ ‪ ...‬ﺑﲔ ﻋﻴﻨﻴﻚ ﻣﺼﺮﻉ ﺍﻟﻌﺸﺎﻕ‬
‫ﺇﻥ ﻳﻮﻡ ﺍﻟﻔﺮﺍﻕ ﺃﻗﻄﻊ ﻳﻮﻡ ‪ ...‬ﻟﻴﺘﲏ ﻣﺖ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻔﺮﺍﻕ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻳﺎ ﺫﺍ ﺍﻟﺬﻱ ﺧﻂ ﺍﳉﻤﺎﻝ ﲞﺪﻩ ‪ ...‬ﺧﻄﲔ ﻫﺎﺟﺎ ﻟﻮﻋﺔ ﻭﺑﻼﺑﻼ‬
‫ﻣﺎ ﺻﺢ ﻋﻨﺪﻱ ﺃﻥ ﳊﻈﻚ ﺻﺎﺭﻡ ‪ ...‬ﺣﱴ ﻟﺒﺴﺖ ﺑﻌﺎﺭﺿﻴﻚ ﲪﺎﺋﻼ‬
‫ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺑﻌﺾ ﺍﻟﻌﻠﻴﺔ‪ :‬ﺃﻥ ﺍﳋﻄﻴﺐ ﺃﺑﺎ ﺍﻟﻮﻟﻴﺪ ﺍﺑﻦ ﻋﺴﺎﻝ‪ ،‬ﺣﺞ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ‪ ،‬ﺗﻄﻠﻊ ﺇﱃ ﻟﻘﺎﺀ ﺍﳌﺘﻨﺒﺊ‬
‫ﻭﺍﺳﺘﺸﺮﻑ‪ ،‬ﻭﺭﺃﻯ ﺃﻥ ﻟﻘﻴﺘﻪ ﻓﺎﺋﺪﺓ ﻳﻜﺘﺴﺒﻬﺎ‪ ،‬ﻭﺣﻠﺔ ﻓﺨﺮ ﻻ ﳛﺘﺴﺒﻬﺎ‪ ،‬ﻓﺼﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻓﻮﺟﺪﻩ ﰲ ﻣﺴﺠﺪ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﻼ ﰒ ﻗﺎﻝ‪ :‬ﺃﻻ ﺃﻧﺸﺪﱐ ﳌﻠﻴﺢ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻳﻌﲏ ﺍﺑﻦ ﻋﺒﺪ ﺭﺑﻪ ﻓﺄﻧﺸﺪﻩ‪:‬‬ ‫ﺍﻟﻌﺎﺹ‪ ،‬ﻓﻔﺎﻭﺿﻪ ﻗﻠﻴ ﹰ‬
‫ﻳﺎ ﻟﺆﻟﺆﹰﺍ ﻳﺴﱯ ﺍﻟﻌﻘﻮﻝ ﺃﻧﻴﻘﺎ ‪ ...‬ﻭﺭﺷﹰﺎ ﺑﺘﻘﻄﻴﻊ ﻻﻗﻠﻮﺏ ﺭﻓﻴﻘﺎ‬
‫ﻣﺎ ﺇﻥ ﺭﺃﻳﺖ ﻭﻻ ﲰﻌﺖ ﲟﺜﻠﻪ ‪ ...‬ﻭﺭﺩﹰﺍ ﻳﻌﻮﺩ ﻣﻦ ﺍﳉﻨﺎﺀ ﻋﻘﻴﻘﺎ‬
‫ﻭﺇﺫﺍ ﻧﻈﺖ ﺇﱃ ﳏﺎﺳﻦ ﻭﺟﻬﻪ ‪ ...‬ﺃﺑﺼﺮﺕ ﻭﺟﻬﻚ ﰲ ﺳﻨﺎﻩ ﻏﺮﻳﻘﺎ‬
‫ﻳﺎ ﻣﻦ ﺗﻘﻄﻊ ﺧﺼﺮﻩ ﻣﻦ ﺭﺩﻓﻪ ‪ ...‬ﻣﺎ ﺑﺎﻝ ﻗﻠﺒﻚ ﻻ ﻳﻜﻮﻥ ﺭﻗﻴﻘﺎ‬
‫ﻓﻠﻤﺎ ﺃﻛﻤﻞ ﺇﻧﺸﺎﺩﻩ‪ ،‬ﺍﺳﺘﻌﺎﺩﻫﺎ ﻣﻨﻪ‪ ،‬ﰒ ﺻﻔﻖ ﺑﻴﺪﻳﻪ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺍﺑﻦ ﻋﺒﺪ ﺭﺑﻪ‪ ،‬ﻟﻘﺪ ﻳﺄﺗﻴﻚ ﺍﻟﻌﺮﺍﻕ ﺣﺒﻮﹰﺍ‪ .‬ﰒ ﺇﻥ ﺍﺑﻦ‬
‫ﻋﺒﺪ ﺭﺑﻪ‪ ،‬ﺃﻗﻠﻊ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ ﻋﻦ ﺻﺒﻮﺗﻪ‪ ،‬ﻭﺃﺧﻠﺺ ﷲ ﰲ ﺗﻮﺑﺘﻪ‪ ،‬ﻓﺎﻋﺘﱪ ﺃﺷﻌﺎﺭﻩ ﺍﻟﱵ ﻗﺎﳍﺎ ﰲ ﺍﻟﻐﺰﻝ ﻭﺍﻟﻠﻬﻮ‪،‬‬
‫ﻭﻋﻤﻞ ﻋﻠﻰ ﺃﻋﺎﺭﻳﻀﻬﺎ ﻭﻗﻮﺍﻓﻴﻬﺎ ﰲ ﺍﻟﺰﻫﺪ‪ ،‬ﻭﲰﺎﻫﺎ ﺍﳌﻤﺤﺼﺎﺕ‪ ،‬ﻓﻤﻨﻬﺎ ﺍﻟﻘﻄﻌﺔ ﺍﻟﱵ ﺃﻭﳍﺎ‪ :‬ﻫﻼ ﺍﺑﺘﻜﺮﺕ ﻟﺒﲔ‬
‫ﺃﻧﺖ ﻣﺒﺘﻜﺮ ﳏﺼﻬﺎ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻳﺎ ﻗﺎﺩﺭﹰﺍ ﻟﻴﺲ ﻳﻌﻔﻮ ﺣﲔ ﻳﻘﺘﺪﺭ ‪ ...‬ﻣﺎﺫﺍ ﺍﻟﺬﻱ ﺑﻌﺪ ﺷﻴﺐ ﺍﻟﺮﺃﺱ ﺗﻨﺘﻈﺮ؟‬
‫ﻋﺎﻳﻦ ﺑﻘﻠﺒﻚ ﺇﻥ ﺍﻟﻌﲔ ﻏﺎﻓﻠﺔ ‪ ...‬ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻋﻠﻢ ﺃﻬﻧﺎ ﺳﻘﺮ‬
‫ﺳﻮﺩﺍﺀ ﺗﺰﻓﺮ ﻣﻦ ﻏﻴﻆ ﺇﺫﺍ ﺳﻌﺮﺕ ‪ ...‬ﻟﻠﻈﺎﳌﲔ ﻓﻤﺎ ﺗﺒﻘﻲ ﻭﻻ ﺗﺬﺭ‬
‫ﻟﻮ ﱂ ﻳﻜﻦ ﻟﻚ ﻏﲑ ﺍﳌﻮﺕ ﻣﻮﻋﻈﺔ ‪ ...‬ﻟﻜﺎﻥ ﻓﻴﻪ ﻋﻦ ﺍﻟﻠﺬﺍﺕ ﻣﺰﺩﺟﺮ‬
‫ﺃﻧﺖ ﺍﳌﻘﻮﻝ ﻟﻪ ﻣﺎ ﻗﻠﺖ ﻣﺒﺘﺪﺋﹰﺎ ‪ ...‬ﻫﻼ ﺍﺑﺘﻜﺮﺕ ﻟﺒﲔ ﺃﻧﺖ ﻣﺒﺘﻜﺮ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻨﺤﺎﺱ‬

‫ﺃﺑﻮ ﺟﻌﻔﺮ ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ‪ ،‬ﺭﺣﻞ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺄﺧﺬ ﻋﻦ ﺍﳌﱪﺩ‪ ،‬ﻭﺍﻷﺧﻔﺶ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﻧﻔﻄﻮﻳﻪ‪ ،‬ﻭﺍﻟﺰﺟﺎﺝ‪،‬‬
‫ﻭﻏﲑﻫﻢ‪ .‬ﰒ ﻋﺎﺩ ﺇﱃ ﻣﺼﺮ ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ ﻬﺑﺎ‪ ،‬ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺰﺑﻴﺪﻱ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﰲ ﺳﻨﺔ ﺳﺒﻊ‬
‫ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻭﺃﺑﻮ ﺟﻌﻔﺮ ﻫﺬﺍ‪ :‬ﺻﺎﺣﺐ ﺍﻟﻔﻀﻞ ﺍﻟﺸﺎﺋﻊ ﻭﺍﻟﻌﻠﻢ ﺍﳌﺘﻌﺎﺭﻑ ﺍﻟﺬﺍﺋﻊ‪ ،‬ﻳﺴﺘﻐﲏ ﺑﺸﻬﺮﺗﻪ‪ ،‬ﻋﻦ ﺍﻹﻃﻨﺎﺏ ﰲ ﺻﻔﺘﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻣﺸﺎﻫﺪﺓ‪ ،‬ﻓﺈﺫﺍ ﺧﻼ ﺑﻌﻠﻤﻪ ﺟﻮﺩ ﻭﺃﺣﺴﻦ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﻨﻜﺮ ﺃﻥ ﻳﺴﺄﻝ ﺃﻫﻞ ﺍﻟﻨﻈﺮ‬
‫ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﻳﻔﺎﺗﺸﻬﻢ ﻋﻤﺎ ﺃﺷﻜﻞ ﻋﻠﻴﻪ ﰲ ﺗﺼﺎﻧﻴﻔﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻓﺤﺪﺛﲏ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﺑﺎﻷﻧﺪﻟﺲ‪ ،‬ﻭﻫﻮ ﺍﳌﻨﺬﺭ‬
‫ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺒﻠﻮﻃﻲ ﻗﺎﻝ‪ :‬ﺃﺗﻴﺖ ﺍﺑﻦ ﺍﻟﻨﺤﺎﺱ ﰲ ﳎﻠﺴﻪ ﲟﺼﺮ‪ ،‬ﻓﺄﻟﻔﻴﺘﻪ ﳝﻠﻲ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ ﺷﻌﺮ ﻗﻴﺲ ﺑﻦ ﻣﻌﺎﺫ‬
‫ﺍﺠﻤﻟﻨﻮﻥ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ‪:‬‬
‫ﺧﻠﻴﻠﻲ ﻫﻞ ﺑﺎﻟﺸﺎﻡ ﻋﲔ ﺣﺰﻳﻨﺔ ‪ ...‬ﺗﺒﻜﻲ ﻋﻠﻰ ﳒﺪ ﻟﻌﻠﻲ ﺃﻋﻴﻨﻬﺎ؟‬
‫ﻗﺪ ﺍﺳﻠﻤﻬﺎ ﺍﻟﺒﺎﻛﻮﻥ ﺇﻻ ﲨﺎﻣﺔ ‪ ...‬ﻣﻄﻮﻗﺔ ﺑﺎﺗﺖ ﻭﺑﺎﺕ ﻗﺮﻳﻨﻬﺎ‬
‫ﲡﺎﻭﻬﺑﺎ ﺃﺧﺮﻯ ﻋﻠﻰ ﺧﻴﺰﺭﺍﻧﺔ ‪ ...‬ﻳﻜﺎﺩ ﻳﺪﻧﻴﻬﺎ ﻣﻦ ﺍﻷﺭﺽ ﻟﻴﻨﻬﺎ‬
‫ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺍﺑﺎ ﺟﻌﻔﺮ‪ ،‬ﻣﺎﺫﺍ ‪ -‬ﺃﻋﺰﻙ ﺍﷲ ‪ -‬ﺑﺎﺗﺎ ﻳﺼﻨﻌﺎﻥ؟ ﻓﻘﺎﻝ ﱄ‪ :‬ﻭﻛﻴﻒ ﺗﻘﻮﻟﻪ ﺃﻧﺖ ﻳﺎ ﺃﻧﺪﻟﺴﻲ؟ ﻓﻘﻠﺖ‪ :‬ﺑﺎﻧﺖ‬
‫ﻭﺑﺎﻥ ﻗﺮﻳﻨﻬﺎ‪ ،‬ﻓﺴﻜﺖ‪ ،‬ﻭﻣﺎﺯﺍﻝ ﻳﺴﺘﺜﻘﻠﲏ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺣﱴ ﻣﻨﻌﲏ ﻛﺘﺎﺏ ﺍﻟﻌﲔ‪ ،‬ﻭﻛﻨﺖ ﺫﻫﺒﺖ ﺇﱃ ﺍﻻﻧﺘﺴﺎﺥ ﻣﻦ‬
‫ﻼ ﻛﺎﻣﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺣﺴﻦ‬‫ﻧﺴﺨﺘﻪ‪ ،‬ﻓﻠﻤﺎ ﻗﻄﻊ ﰊ‪ ،‬ﻗﻴﻞ ﺍﻧﺘﺴﺦ ﻣﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﻭﻻﺩ‪ ،‬ﻓﻘﺼﺪﺗﻪ‪ ،‬ﻓﻠﻘﻴﺖ ﺭﺟ ﹰ‬
‫ﺍﳌﺮﻭﺀﺓ‪ ،‬ﻭﺳﺄﻟﺘﻪ ﺍﻟﻜﺘﺎﺏ ﻓﺄﺧﺮﺟﻪ ﻏﻠﻲ‪ ،‬ﰒ ﺗﻨﺪﻡ ﺃﺑﻮ ﺟﻌﻔﺮ ﳌﺎ ﺑﻠﻐﻪ ﺇﺑﺎﺣﺔ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻜﺘﺎﺏ ﱄ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﻣﺎ‬
‫ﻛﻨﺖ ﺃﻋﺮﻓﻪ ﻣﻨﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺟﻌﻔﺮ ﻟﺌﻴﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﺷﺪﻳﺪ ﺍﻟﺘﻘﺘﲑ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻛﺎﻥ ﺭﲟﺎ ﻭﻫﺒﺖ ﻟﻪ ﺍﻟﻌﻤﺎﻣﺔ‪ ،‬ﻓﻘﻄﻌﻬﺎ ﺛﻼﺙ‬
‫ﻋﻤﺎﺋﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﰉ ﺷﺮﻯ ﺣﻮﺍﺋﺠﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻳﺘﺤﺎﻣﻞ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﻫﻞ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ ﺣﺴﺎﻧﹰﺎ ﻣﻔﻴﺪﺓ‪ ،‬ﻣﻨﻬﺎ‬
‫ﻛﺘﺎﺏ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺷﺘﻘﺎﻕ ﻷﲰﺎﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻜﻮﻓﻴﲔ‬
‫ﻭﺍﻟﺒﺼﺮﻳﲔ ﲰﺎﻩ " ﺍﳌﻘﻨﻊ " ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺃﺩﺏ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻜﺎﰲ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺻﻨﺎﻋﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﺴﺒﻊ ﺍﻟﻄﻮﺍﻝ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ‬
‫ﺃﺑﻴﺎﺕ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺷﺘﻘﺎﻕ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺎﺣﺔ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺃﺩﺏ ﺍﳌﻠﻮﻙ‪.‬‬
‫ﻭﲰﻌﺖ ﻣﻦ ﳛﻜﻲ‪ :‬ﺃﻥ ﺗﺼﺎﻧﻴﻔﻪ ﺗﺰﻳﺪ ﻋﻠﻰ ﺍﳋﻤﺴﲔ ﻣﺼﻨﻔﺎﹰ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﻤﻴﺪﻱ‪ :‬ﺍﻟﻘﺎﺿﻲ ﺍﳌﺬﻛﻮﺭ‬
‫ﰲ ﻗﺼﺔ ﺍﺑﻦ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﺃﺑﻮ ﺍﳊﻜﻢ‪ ،‬ﺍﳌﻨﺬﺭ ﺍﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﻟﺒﻠﻮﻃﻲ‪ ،‬ﻳﻨﺴﺐ ﺇﱃ ﻣﻮﺿﻊ ﻫﻨﺎﻙ‬
‫ﻗﺮﻳﺐ ﻣﻦ ﻗﺮﻃﺒﺔ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ﻓﺤﺺ ﺍﻟﺒﻠﻮﻁ‪ ،‬ﻭﱄ ﻗﻀﺎﺀ ﺍﳉﻤﺎﻋﺔ ﺑﻘﺮﻃﺒﺔ‪ ،‬ﰲ ﺣﻴﺎﺓ ﺍﳊﻜﻢ ﺍﳌﺴﺘﻨﺼﺮ‪ ،‬ﻭﺫﻛﺮ ﻟﻪ‬
‫ﻗﺼﺔ ﺍﺳﺘﺤﺴﻨﺘﻬﺎ ﻓﺄﺛﺒﺘﻬﺎ ﻫﻬﻨﺎ‪ ،‬ﺇﺫ ﱂ ﺃﺟﻌﻞ ﻟﻪ ﺗﺮﲨﺔ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺬﻛﺮﻩ ﺑﺎﻟﺘﺼﻨﻴﻒ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺍﳊﻜﻢ‬
‫ﺍﳌﺴﺘﻨﺼﺮ ﻣﺸﻐﻮﻓﹰﺎ ﺑﺄﰊ ﻋﻠﻲ ﺍﻟﻘﺎﱄ‪ ،‬ﻳﻴﺆﻫﻠﻪ ﻟﻜﻞ ﻣﻬﻤﺔ ﰲ ﺑﺎﺑﻪ‪ ،‬ﻓﻠﻤﺎ ﻭﺭﺩ ﺭﺳﻮﻝ ﻣﻠﻚ ﺍﻟﺮﻭﻡ‪ ،‬ﺃﻣﺮﻩ ﻋﻨﺪ ﺩﺧﻮﻝ‬
‫ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﺍﳊﻀﺮﺓ ﺃﻥ ﻳﻘﻮﻡ ﺧﻄﻴﺒﺎﹰ‪ ،‬ﲟﺎ ﻛﺎﻧﺖ ﺍﻟﻌﺎﺩﺓ ﺟﺎﺭﻳﺔ ﺑﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺷﺎﻫﺪ ﺃﺑﻮ ﻋﻠﻲ‬
‫ﺍﳉﻤﻊ‪ ،‬ﻭﻋﺎﻳﻦ ﺍﳊﻔﻞ‪ ،‬ﺟﱭ ﻭﱂ ﲢﻤﻠﻪ ﺭﺟﻼﻩ‪ ،‬ﻭﻻ ﺳﺎﻋﺪﻩ ﻟﺴﺎﻧﻪ‪ ،‬ﻓﻔﻄﻦ ﻟﻪ ﺃﺑﻮ ﺍﳊﻜﻢ‪ ،‬ﻣﻨﺬﺭ ﺑﻦ ﺳﻌﻴﺪ‬
‫ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻓﻮﺛﺐ ﻭﻗﺎﻡ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﺍﺭﲡﻞ ﺧﻄﺒﺔ ﺑﻠﻴﻐﺔ ﻋﻠﻰ ﻏﲑ ﺃﻫﺒﺔ‪ ،‬ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ ﰲ ﺁﺧﺮﻫﺎ‪:‬‬
‫ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﺍﻟﺬﻱ ﻣﺎ ﻋﺎﺑﻪ ﻓﻨﺪ ‪ ...‬ﻟﻜﻦ ﺻﺎﺣﺒﻪ ﺃﺯﺭﻯ ﺑﻪ ﺍﻟﺒﻠﺪ‬
 ‫ﻟﻮ ﻛﻨﺖ ﻓﻴﻬﻢ ﻏﺮﻳﺒﹰﺎ ﻛﻨﺖ ﻣﻄﺮﻓﹰﺎ ‪ ...‬ﻟﻜﻨﲏ ﻣﻨﻬﻢ ﻓﺎﻏﺘﺎﻟﲏ ﺍﻟﻨﻜﺪ‬
‫ﻟﻮﻻ ﺍﳋﻼﻓﺔ ﺃﺑﻘﻰ ﺍﷲ ﻬﺑﺠﺘﻬﺎ ‪ ...‬ﻣﺎ ﻛﻨﺖ ﺃﺑﻘﻰ ﺑﺄﺭﺽ ﻣﺎ ﻬﺑﺎ ﺃﺣﺪ‬
‫ﻭﺍﺗﻔﻖ ﺍﳉﻤﻊ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎﻧﻪ‪ ،‬ﻭﲨﺎﻝ ﺍﺳﺘﺪﺭﺍﻛﻪ‪ ،‬ﻭﺻﻠﺐ ﺍﻟﻌﻠﺞ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻛﺒﺶ ﺭﺟﺎﻝ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﰒ ﺫﻛﺮ‬
‫ﻗﺼﺘﻪ ﻣﻊ ﺍﺑﻦ ﺍﻟﻨﺤﺎﺱ ﺑﻌﻴﻨﻬﺎ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲪﺎﺩﺓ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻜﺎﺗﺐ‬

‫ﺣﺴﻦ ﺍﻷﺩﺏ‪ ،‬ﻣﻦ ﺃﻓﺎﺿﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺻﻨﻒ ﺍﻟﻜﺘﺐ ﻭﻟﻘﻲ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻣﺘﺤﺎﻥ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺩﻳﻮﺍﻥ ﺫﻭﻱ‬
‫ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺷﺤﺬ ﺍﻟﻔﻄﻨﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻫﺎﺭﻭﻥ‬

‫ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﺃﻇﻨﻪ ﻣﻦ ﻋﺴﻜﺮ ﻣﻜﺮﻡ‪ ،‬ﻷﻧﻪ ﺍﻋﺘﲎ ﺑﺸﺮﺡ ﳐﺘﺼﺮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻏﺴﻤﺎﻋﻴﻞ ﺍﳌﱪﻣﺎﻥ‪ ،‬ﰒ‬
‫ﻗﺮﺃﺕ ﰲ ﺑﻌﺾ ﺍﺠﻤﻟﻤﻮﻋﺎﺕ‪:‬‬

‫ﺗﻘﺪﻡ ﺭﺟﻼﻥ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻋﻼﻥ‪ - ،‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻓﺎﺩﻋﻰ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﳌﺪﻋﻲ ﻋﻠﻴﻪ‪ :‬ﻣﺎﻟﻪ ﻋﻨﺪﻱ ﺣﻖ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻘﺎﺿﻲ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﻘﺎﺿﻲ‪ :‬ﻓﺎﻋﻄﻪ ﻣﺎ ﺃﻗﺮﺭﺕ ﻟﻪ ﺑﻪ‪ .‬ﻟﻪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻠﻘﲔ‪ ،‬ﺭﺃﻳﺘﻪ ﻭﲰﺎﻩ ﺍﻟﺒﺎﺭﻉ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺷﺮﺡ ﺍﺠﻤﻟﺎﺭﻱ‪ ،‬ﺭﺃﻳﺖ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﺘﻠﻘﲔ ﲞﻄﻪ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﻪ ﰲ ﺭﺟﺐ‪ ،‬ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻴﻤﻮﻥ‬

‫ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﻷﺳﻠﻤﻲ‪ ،‬ﺍﻟﻜﻔﻴﻒ ﺍﻟﻨﺤﻮﻱ ﺃﺑﻮ ﻋﻤﺮﻭ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺿﻲ‪ :‬ﻫﻮ‬
‫ﻣﻦ ﺃﻫﻞ ﻗﺮﻃﺒﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ ﺍﺷﻜﺎﺑﺔ‪ .‬ﲰﻊ ﻣﻦ ﻗﺎﺳﻢ ﺑﻦ ﺃﺻﺒﻎ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳋﺸﲏ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﳊﹰﺎ‬
‫ﻋﻔﻴﻔﺎﹰ‪ ،‬ﺃﺩﺏ ﻋﻨﺪ ﺍﻟﺮﺅﺳﺎﺀ ﻭﺍﳉﻠﺔ ﻣﻦ ﺍﳌﻠﻮﻙ‪ ،‬ﻭﻣﺎﺕ ﻹﺣﺪﻯ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ ﺷﻮﺍﻝ‪ ،‬ﺳﻨﺔ ﺗﺴﻌﲔ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪،‬ﺍﻟﻌﺮﻭﺿﻲ‬

‫ﺑﻦ ﺃﲪﺪ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺍﻟﻌﺮﻭﺿﻲ ﻣﻌﻠﻢ ﺃﻭﻻﺩ ﺍﻟﺮﺍﺿﻲ ﺑﺎﷲ‪ ،‬ﻭﺟﺪﺕ ﻋﻠﻰ ﻛﺘﺎﺑﻪ ﰲ ﺍﻟﻌﺮﻭﺽ ﲞﻄﻪ‪ ،‬ﻭﻗﺪ ﻗﺮﺉ‬
‫ﻋﻠﻴﻪ ﰲ ﺳﻨﺔ ﺳﺖ ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﻋﻠﻢ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺍﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﰲ ﺑﻌﺾ ﻛﺘﺒﻪ‪،‬‬
‫ﻭﻗﺪ ﺍﺣﺘﺎﺝ ﺇﱃ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺒﻴﺖ ﻗﺪ ﺗﻜﻠﻢ ﻋﻠﻴﻪ ﰲ ﺍﻟﺘﻘﻄﻴﻊ‪ " :‬ﻭﻗﺪ ﻛﻔﺎﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻌﺮﻭﺿﻲ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺒﺎﺏ " ﻭﻟﻘﻲ ﺃﺑﻮ ﺍﳊﺴﻦ ﺛﻌﻠﺒﹰﺎ ﻭﺃﺧﺬ ﻋﻨﻪ‪ ،‬ﻭﺭﻭﻯ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﺍﻥ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﻧﻘﻠﺖ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺃﻟﻔﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺟﺮﻭ ﺍﻷﺳﺪﻱ ﰲ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ ﲞﻂ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺴﻤﺴﻤﺎﱐ ﻳﻘﻮﻝ‬
‫ﻓﻴﻪ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻌﺮﻭﺿﻲ‪ ،‬ﻋﻤﻞ ﻛﺘﺎﺑﹰﺎ ﻛﺒﲑﺍﹰ‪ ،‬ﻭﺣﺸﺎﻩ ﲟﺎ ﻗﺪ ﺫﻛﺮ ﺃﻛﺜﺮﻩ‪ ،‬ﻭﻧﻘﻞ ﻛﻼﻡ ﺃﰊ‬
‫ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻭﺯﺍﺩ ﻓﻴﻪ ﺷﻴﺌﹰﺎ ﻗﻠﻴﻼﹰ‪ ،‬ﻭﺿﻢ ﺇﻟﻴﻪ ﺑﺎﺑﹰﺎ ﰲ ﻋﻠﻢ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﺫﺍﻙ ﻋﻠﻢ ﻣﻔﺮﺩ ﻣﺜﻞ ﻋﻠﻢ ﺍﻟﻌﺮﻭﺽ‪،‬‬
‫ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ ﻟﻄﻴﻔﺔ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﻛﺜﲑ‪ ،‬ﳛﺘﺎﺝ ﺇﱃ ﻛﺸﻒ ﻭﺍﺳﺘﻘﺼﺎﺀ ﻧﻈﺮ‪ ،‬ﻭﱂ ﺃﺭﻩ ﻛﺒﲑ ﻋﻤﻞ‪ ،‬ﻭﻟﻮ ﻧﺴﺦ ﻛﺘﺎﺏ‬
‫ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺧﻔﺶ ﰲ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻟﻜﺎﻥ ﺃﻋﺬﺭ ﻋﻨﺪﻱ‪ ،‬ﰒ ﺿﻢ ﺇﻟﻴﻪ ﺑﺎﺑﹰﺎ ﰲ ﺍﺳﺘﺨﺮﺍﺝ ﺍﳌﻌﻤﻲ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺘﻌﻠﻖ‬
‫ﺑﺎﻟﻌﺮﻭﺽ‪ ،‬ﻭﺿﻢ ﺇﻟﻴﻪ ﺑﺎﺑﹰﺎ ﰲ ﺍﻹﻳﻘﺎﻉ ﻭﻧﺴﺒﻪ‪ ،‬ﻭﻏﲑﻩ ﺑﻪ ﺃﺣﺬﻕ‪ ،‬ﻭﺧﺘﻤﻪ ﺑﻘﺼﻴﺪﺓ ﰲ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﱂ ﻳﻔﺪ ﻬﺑﺎ ﻏﲑ‬
‫ﺍﻟﺘﻜﺮﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻮﰲ ﺻﻨﺎﻋﺘﻪ ﺣﻘﻬﺎ‪ ،‬ﻭﻻ ﳜﻞ ﺑﺸﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﰒ ﻳﺘﻌﺮﺽ ﳌﺎ ﻗﺪ ﺿﻤﻪ ﺇﻟﻴﻬﺎ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺘﺎﺭﳜﻲ‬

‫‪،‬‬
‫ﺍﻟﺮﻋﻴﲏ ﺑﺎﻷﻧﺪﻟﺲ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻋﺎﱂ ﺑﺎﻷﺧﺒﺎﺭ‪ ،‬ﺃﻟﻒ ﰲ ﻣﺂﺛﺮ ﺍﳌﻐﺮﺏ ﻛﺘﺒﹰﺎ ﲨﺔ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺿﺨﻢ ﺫﻛﺮ ﻓﻴﻪ‬
‫ﻣﺴﺎﻟﻚ ﺍﻷﻧﺪﻟﺲ ﻭﻣﺮﺍﺳﻴﻬﺎ‪ ،‬ﻭﺃﻣﻬﺎﺕ ﻣﺪﻬﻧﺎ ﻭﺃﺟﻨﺎﺩﻫﺎ ﺍﻟﺴﺘﺔ‪ ،‬ﻭﺧﻮﺍﺹ ﻛﻞ ﺑﻠﺪ ﻣﻨﻬﺎ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺃﺛﲎ‬
‫ﻋﻠﻴﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ‪ ،‬ﺑﺸﲑ ﺑﻦ‪ ،‬ﺟﻨﺎﺩ‬

‫ﺍﺑﻦ ﻟﻘﻴﻂ‪ ،‬ﺍﻟﺮﺍﺯﻱ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﺮﻱ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﻧﺼﺮ ﺍﳊﻤﻴﺪﻱ ﻗﺎﻝ‪ :‬ﻟﻪ ﻛﺘﺎﺏ ﰲ ﺃﺧﺒﺎﺭ ﻣﻠﻮﻙ‬
‫ﺍﻷﻧﺪﻟﺲ ﻭﻛﺘﺎﻬﺑﻢ ﻭﺧﻄﻄﻬﺎ‪ ،‬ﻋﻠﻰ ﳓﻮ ﻛﺘﺎﺏ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ ﰲ ﺃﺧﺒﺎﺭ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﺃﻧﺴﺎﺏ ﻣﺸﺎﻫﲑ‬
‫ﺃﻫﻞ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﰲ ﲬﺲ ﳎﻠﺪﺍﺕ ﺿﺨﻢ‪ ،‬ﻣﻦ ﺃﺣﺴﻦ ﻛﺘﺎﺏ ﻭﺃﻭﺳﻌﻪ‪ ،‬ﻛﺘﺎﺏ ﺗﺎﺭﳜﻪ ﺍﻷﻭﺳﻂ‪ ،‬ﻛﺘﺎﺏ ﺗﺎﺭﳜﻪ‬
‫ﺍﻷﺻﻐﺮ‪ ،‬ﻛﺘﺎﺏ ﻣﺸﺎﻫﲑ ﺃﻫﻞ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﰲ ﲬﺴﺔ ﺃﺳﻔﺎﺭ‪ ،‬ﻣﻦ ﺟﻴﺪ ﻛﺘﺒﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺿﻲ‪ :‬ﺃﺻﻠﻪ ﺭﺍﺯﻱ‪ ،‬ﻗﺪﻡ ﺃﺑﻮﻩ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﳏﻤﺪ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﺴﻦ ﻭﺍﳋﻄﺎﺑﺔ‪ ،‬ﻭﻭﻟﺪ ﺃﲪﺪ‬
‫ﻫﺬﺍ ﺑﺎﻷﻧﺪﻟﺲ‪ ،‬ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻋﺎﺷﺮ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﺎﺕ ﻻﺛﻨﱵ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ‬
‫ﺭﺟﺐ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻓﺮﺝ‪ ،‬ﺍﳉﻴﺎﱐ ﺍﻷﻧﺪﻟﺴﻲ‬

‫ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﻗﺪ ﻳﻨﺴﺐ ﺇﱃ ﺟﺪﻩ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺃﲪﺪ ﺑﻦ ﻓﺮﺝ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺧﻮﻩ‪ ،‬ﻭﻫﻮ ﻭﺍﻓﺮ ﺍﻷﺩﺏ‪ ،‬ﻛﺜﲑ ﺍﻟﺸﻌﺮ‪،‬‬
‫ﻣﻌﺪﻭﺩ ﰲ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﻟﻪ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻌﺮﻭﻑ ﺑﻜﺘﺎﺏ ﺍﳊﺪﺍﺋﻖ‪ ،‬ﺃﻟﻔﻪ ﻟﻠﺤﻜﻢ ﺍﳌﺴﺘﻨﺼﺮ‪ ،‬ﻋﺎﺭﺽ ﻓﻴﻪ‬
‫ﻛﺘﺎﺏ ﺍﻟﺰﻫﺮﺓ ﻻﺑﻦ ﺩﺍﻭﺩ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﺇﻻ ﺃﻥ ﺍﺑﻦ ﺩﺍﻭﺩ‪ ،‬ﺫﻛﺮ ﻣﺎﺋﺔ ﺑﺎﺏ‪ ،‬ﰲ ﻛﻞ ﺑﺎﺏ ﻣﺎﺋﺔ ﺑﻴﺖ‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮﻭ‬
‫ﺫﻛﺮ ﻣﺎﺋﱵ ﺑﺎﺏ‪ ،‬ﰲ ﻛﻞ ﺑﺎﺏ ﻣﺎﺋﺔ ﺑﻴﺖ‪ ،‬ﻟﻴﺲ ﻣﻨﻬﺎ ﺑﺎﺏ ﻳﻜﺮﺭ ﺍﲰﻪ ﻷﰊ ﺑﻜﺮ‪ ،‬ﻭﱂ ﻳﻮﺭﺩ ﻓﻴﻪ ﻟﻐﲑ ﺍﻷﻧﺪﻟﺴﻴﲔ‬
‫ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺃﺣﺴﻦ ﺍﻻﺧﺘﻴﺎﺭ ﻣﺎ ﺷﺎﺀ‪.‬‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﻛﺘﺎﺏ ﺍﳌﻨﺘﺰﻳﻦ ﻭﺍﻟﻘﺎﺋﻤﲔ ﺑﺎﻷﻧﺪﻟﺲ ﻭﺃﺧﺒﺎﺭﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﻜﻢ ﻗﺪ ﺳﺠﻨﻪ ﻷﻣﺮ ﻧﻘﻤﻪ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ‬
‫ﺍﳊﻤﻴﺪﻱ‪ :‬ﻭﺃﻇﻨﻪ ﻣﺎﺕ ﰲ ﺳﺠﻨﻪ‪ ،‬ﻭﻟﻪ ﰲ ﺍﻟﺴﺠﻦ ﺃﺷﻌﺎﺭ ﻛﺜﲑﺓ ﻣﺸﻬﻮﺭﺓ‪.‬‬
 ‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‬

‫ﺍﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺑﻦ ﺃﰊ ﻣﺮﱘ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻘﺮﺷﻲ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﻭﺭﺍﻕ ﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻤﲑ‪ ،‬ﺑﻦ ﺟﻮﺻﻲ‪،‬‬
‫ﺍﳊﺎﻓﻆ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻭﻳﻌﺮﻑ ﺑﺎﺑﻦ ﻓﻄﻴﺲ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ :‬ﻭﻣﺎﺕ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ‬
‫ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺃﻭ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﳋﻂ ﺍﳊﺴﻦ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﻣﻮﱃ ﺟﻮﻳﺮﻳﺔ ﺑﻨﺖ ﺃﰊ‬
‫ﺳﻔﻴﺎﻥ‪ ،‬ﺭﻭﻯ ﺍﳊﺪﻳﺚ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺎﻡ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﻭﻗﺪ ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻜﻨﺎﱐ ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ‬
‫ﺛﻘﺔ ﻣﺄﻣﻮﻧﺎﹰ‪ ،‬ﻳﻮﺭﻕ ﻟﻠﻨﺎﺱ ﺑﺪﻣﺸﻖ‪ ،‬ﻟﻪ ﺧﻂ ﺣﺴﻦ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺇﳕﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﳌﺎ ﺍﺷﺘﺮﻃﻨﺎ ﰲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﻦ ﺫﻛﺮ ﺃﺭﺑﺎﺏ ﺍﳋﻄﻮﻁ ﺍﳌﻨﺴﻮﺑﺔ‪ ،‬ﻓﺬﻛﺮﻧﺎﻩ ﳌﺎ ﻭﺻﻔﻪ‬
‫ﺑﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻣﻦ ﺟﻮﺩﺓ ﺍﳋﻂ‪ ،‬ﻭﺃﻣﺎ ﺃﻧﺎ‪ ،‬ﻓﻠﻢ ﺃﺭ ﻣﻦ ﺧﻄﻪ ﺷﻴﺌﹰﺎ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﻟﻔﻀﻞ‬

‫‪،‬‬
‫ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﺰﺍﺯ‪ ،‬ﲰﻊ ﺃﺑﺎ ﺑﻜﺮ ﺍﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻭﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻭﺃﺑﺎ ﺑﻜﺮ ﺑﻦ‬
‫ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻭﺭﻭﻯ ﻛﺜﲑﹰﺍ ﻣﻦ ﻣﺼﻨﻔﺎﻬﺗﻢ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﺣﺴﻦ ﺍﻷﺩﺏ‬
‫ﻼ ﺃﺩﻳﺒﺎﹰ‪ ،‬ﻛﺜﲑ ﺍﻟﻜﺘﺐ‪ ،‬ﺣﺴﻦ ﺍﳊﺎﻝ‪ ،‬ﻇﺎﻫﺮ ﺍﻟﺜﺮﻭﺓ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ‬
‫ﻭﺍﳋﻂ‪ ،‬ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺍﻟﻀﺒﻂ‪ ،‬ﻓﺎﺿ ﹰ‬
‫ﺍﻟﻌﻼﺀ ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﻭﺍﻟﺼﻴﻤﺮﻱ‪ ،‬ﻭﺍﻟﺘﻨﻮﺧﻲ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ ،‬ﻭﺃﻭﻻﺩ ﺍﻟﺼﺎﺑﺊ ﻛﻠﻬﻢ ﻛﺜﲑﹰﺍ ﻣﻦ‬
‫ﻛﺘﺐ ﺍﻷﺩﺏ‪ ،‬ﻣﺘﺼﻠﺔ ﺍﻟﺮﻭﺍﻳﺔ ﺇﱃ ﺍﻵﻥ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺷﻴﺨﻨﺎ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻴﻤﻦ ﻣﻦ ﻃﺮﻳﻘﻪ ﻋﺪﺓ ﻛﺘﺐ ﺃﺩﺑﻴﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺘﻨﻮﺧﻲ‪ :‬ﲰﻌﺖ ﺍﺑﻦ ﺍﳉﺮﺍﺡ ﻳﻘﻮﻝ‪ :‬ﻛﺘﱯ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﻭﻭﺍﰊ ﺑﻌﺸﺮﺓ ﺁﻻﻓﺪﺭﻫﻢ‪.‬‬
‫ﻭﺳﻼﺣﻲ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ ﻗﺎﻝ ﺍﻟﺘﻨﻮﺧﻲ‪ :‬ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻟﻔﺮﺳﺎﻥ‪ ،‬ﻳﻠﺒﺲ ﺃﺩﺍﺗﻪ‪ ،‬ﻭﻳﺮﻛﺐ ﻓﺮﺳﻪ‪ ،‬ﻭﳜﺮﺝ ﺇﱃ‬
‫ﺍﳌﻴﺪﺍﻥ‪ ،‬ﻭﻳﻄﺎﺭﺩ ﺍﻟﻔﺮﺳﺎﻥ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ‪،‬ﺍﻷﺻﺒﻬﺎﱐ ﺍﳌﻘﺮﺉ "‬

‫ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺳﻌﻴﺪ‪ " ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﻷﺻﺒﻬﺎﱐ ﺍﳌﻘﺮﺉ " ﺳﻜﻦ ﺩﻣﺸﻖ‪ ،‬ﻭﺻﻨﻒ ﺗﺼﺎﻧﻴﻒ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻗﺮﺃ‬
‫ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺃﰊ ﺑﻼﻝ ﺍﻟﻜﻮﰲ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺍﻟﻨﻘﺎﺵ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ‬
‫ﺍﳊﺴﻦ ﺍﺑﻦ ﺳﻌﺪ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﻭﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺻﺎﱀ ﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺍﳌﻘﺮﺉ‪ ،‬ﻭﺃﰊ ﺍﻟﻔﺘﺢ‪ ،‬ﺍﳌﻈﻔﺮ ﺑﻦ‬
‫ﺃﲪﺪ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﺑﺮﻫﺎﻥ‪ .‬ﻭﲰﻊ ﺑﺪﻣﺸﻖ ﺃﺑﺎ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻄﻴﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻜﻼﰊ‪،‬‬
‫ﻭﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻭﺃﺑﺎ ﻧﺼﺮ ﺑﻦ ﺍﳉﺒﺎﻥ‪ .‬ﻭﻣﺎﺕ ﺳﻨﺔ ﺛﻼﺙ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﺑﺪﻣﺸﻖ‬
‫ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﺎﻥ ﳉﻨﺎﺯﺗﻪ ﻣﺸﻬﺪ ﻋﻈﻴﻢ‪.‬‬
 ‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻫﺎﺷﻢ‬

‫‪،‬‬
‫ﺑﻦ ﺧﻠﻒ‪ ،‬ﺍﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺳﻌﻴﺪ ﺍﺑﻦ ﻋﺜﻤﺎﻥ‪ ،‬ﺑﻦ ﺳﻠﻤﺎﻥ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ ﺍﻟﻘﺮﻃﱯ ﺍﻷﻋﺮﺝ‪ ،‬ﻳﻜﲎ ﺃﺑﺎ‬
‫ﻋﻤﺮ‪ ،‬ﲰﻊ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻟﺒﺎﺑﺔ‪ ،‬ﻭﺃﺳﻠﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﻭﻣﺎﻝ ﺇﱃ ﺍﻟﻨﺤﻮ ﻭﻏﻠﺐ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺃﺩﺏ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻭﻗﻮﺭﹰﺍ ﻣﻬﻴﺒﺎﹰ‪ ،‬ﻻ ﻳﻘﺪﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻋﻨﺪﻩ ﻫﺰﻝ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﻘﺐ ﺑﺎﻟﻘﺎﺿﻲ ﻟﻮﻗﺎﺭﻩ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﲬﺲ‬
‫ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺿﻲ‪ :‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺍﺑﻦ ﺣﺴﻦ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‬

‫ﻳﻜﲎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺣﺪ ﺍﻟﺒﻠﻐﺎﺀ ﺍﻟﻔﻬﻤﺎﺀ‪ ،‬ﻭﺃﺭﺑﺎﺏ ﺍﻻﺗﺴﺎﻉ ﰲ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﱄ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ ﺑﻌﺪ ﺃﺑﻴﻪ ﳏﻤﺪ‬
‫ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﰲ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺍﳌﻘﺘﺪﺭ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻋﻠﻰ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﺇﱃ ﺃﻥ ﻣﺎﺕ ﻭﻫﻮ‬
‫ﻣﺘﻮﻟﻴﻪ‪ ،‬ﰲ ﺃﻳﺎﻡ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻓﻮﱄ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ ﺑﻌﺪﻩ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﺑﺊ‪،‬‬
‫ﺣﺪﺙ ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻫﺸﺎﻡ ﺍﻟﻜﺎﺗﺐ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻮﺯﻳﺮ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﻳﻘﻮﻝ ﻷﰊ ﻋﺒﺪ‬
‫ﺍﷲ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‪ ،‬ﻣﺎ ﻗﺎﻝ‪ " :‬ﺃﻣﺎ ﺑﻌﺪ " ﻓﻤﺎ ﺃﺣﺪ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺃﻛﺘﺐ‬
‫ﻣﻦ ﺟﺪﻙ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻙ ﺃﻛﺘﺐ ﻣﻨﻪ‪ ،‬ﻭﺃﻧﺖ ﺃﻛﺘﺐ ﻣﻦ ﺃﺑﻴﻚ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺍﶈﺴﻦ ﺍﻟﺘﻨﻮﺧﻲ‪ :‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺃﻧﺎ ﺃﺑﺎ‬
‫ﻋﺒﺪ ﺍﷲ ﻫﺬﺍ ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺇﻟﻴﻪ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﻛﺎﻥ ﻬﻧﺎﻳﺔ ﰲ ﺣﺴﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻜﺘﺒﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﺍﻷﻫﻮﺍﺯﻱ‬

‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﻛﺜﲑ‪ ،‬ﺻﺎﺣﺐ ﺑﻼﻏﺔ ﻭﻓﻀﻞ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ‬
‫ﺍﻟﻜﺘﺎﺏ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﻷﻓﺮﻳﻘﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳌﺘﻴﻢ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﺣﺪ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﺍﻟﻔﻀﻼﺀ‪ ،‬ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﻨﺪﻣﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻧﺘﺼﺎﺭ‬
‫ﺍﳌﻨﺒﺊ ﻋﻦ ﻓﻀﻞ ﺍﳌﺘﻨﺒﺊ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻟﻪ ﺩﻳﻮﺍﻥ ﺷﻌﺮ ﻛﺒﲑ‪ ،‬ﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ‪ :‬ﺭﺃﻳﺘﻪ ﺑﺒﺨﺎﺭﻯ ﺷﻴﺨﹰﺎ ﺭﺙ ﺍﳍﻴﺌﺔ‪،‬‬
‫ﺗﻠﻮﺡ ﻋﻠﻴﻪ ﺳﻴﻤﺎﺀ ﺍﳊﺮﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻄﺒﺐ ﻭﻳﺘﻨﺠﻢ‪ ،‬ﻓﺄﻣﺎ ﺻﻨﺎﻋﺘﻪ ﺍﻟﱵ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺎﻟﺸﻌﺮ‪ .‬ﻭﳑﺎ ﺃﻧﺸﺪﱐ‬
‫ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﻓﺘﻴﺔ ﺃﺩﺑﺎﺀ ﻣﺎ ﻋﻠﻤﺘﻬﻢ ‪ ...‬ﺷﺒﻬﺘﻬﻢ ﺑﻨﺠﻮﻡ ﺍﻟﻠﻴﻞ ﺇﺫ ﳒﻤﻮﺍ‬
‫ﻓﺮﻭﺍ ﺇﱃ ﺍﻟﺮﺍﺡ ﻣﻦ ﺧﻄﺐ ﻳﻠﻢ ﻬﺑﻢ ‪ ...‬ﻓﻤﺎ ﺩﺭﺕ ﻧﻮﺏ ﺍﻷﻳﺎﻡ ﺃﻳﻦ ﻫﻢ؟‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ‪:‬‬
 ‫ﺗﻠﻮﻡ ﻋﻠﻰ ﺗﺮﻛﻲ ﺍﻟﺼﻼﺓ ﺣﻠﻴﻠﱵ ‪ ...‬ﻓﻘﻠﺖ ﺃﻋﺰﰊ ﻋﻦ ﻧﺎﻇﺮﻱ ﺃﻧﺖ ﻃﺎﻟﻖ‬
‫ﻓﻮﺍﷲ ﻻ ﺻﻠﻴﺖ ﷲ ﻣﻔﻠﺴﹰﺎ ‪ ...‬ﻳﺼﻠﻲ ﻟﻪ ﺍﻟﺸﻴﺦ ﺍﳉﻠﻴﻞ ﻭﻓﺎﺋﻖ‬
‫ﳌﺎﺫﺍ ﺃﺻﻠﻲ ﺃﻳﻦ ﻣﺎﱄ ﻭﻣﻨﺰﱄ ‪ ...‬ﻭﺃﻳﻦ ﺧﻴﻮﱄ ﻭﺍﳊﻠﻲ ﻭﺍﳌﻨﺎﻃﻖ‬
‫ﺃﺻﻠﻲ ﻭﻻ ﻓﺘﺮ ﻣﻦ ﺍﻷﺭﺽ ﳛﺘﻮﻱ ‪ ...‬ﻋﻠﻴﻪ ﳝﻴﲏ ﺇﻧﲏ ﳌﻨﺎﻓﻖ؟‬
‫ﺑﻠﻰ ﺇﻥ ﻋﻠﻰ ﺍﷲ ﻭﺳﻊ ﱂ ﺃﺯﻝ ‪ ...‬ﺃﺻﻠﻲ ﻟﻪ ﻣﺎ ﻻﺡ ﰲ ﺍﳉﻮ ﺑﺎﺭﻕ‬
‫ﻭﻟﻪ ﰲ ﺗﺮﻛﻲ‪:‬‬
‫ﻗﻠﱯ ﺃﺳﲑ ﰲ ﻳﺪﻱ ﻣﻘﻠﺔ ‪ ...‬ﺗﺮﻛﻴﺔ ﺿﺎﻕ ﳍﺎ ﺻﺪﺭﻱ‬
‫ﻛﺄﻬﻧﺎ ﻣﻦ ﺿﻴﻘﻬﺎ ﻋﺮﻭﺓ ‪ ...‬ﻟﻴﺲ ﳍﺎ ﺯﺭ ﺳﻮﻯ ﺍﻟﺴﺤﺮ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﺍﳋﻄﺎﺏ‬

‫ﺍﳋﻄﺎﰊ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻣﻦ ﻭﻟﺪ ﺯﻳﺪ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﺃﺧﻲ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻛﺬﺍ ﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﳍﺮﻭﻱ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺗﻠﻤﻴﺬﻩ‪ ،‬ﻭﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﻭﻛﺎﻥ ﺻﺪﻳﻘﻪ‪ .‬ﻣﺎﺕ ﺍﳋﻄﺎﰊ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﺍﻟﻔﺎﻣﻲ‬
‫ﺍﳍﺮﻭﻱ‪ ،‬ﰲ ﺗﺎﺭﻳﺦ ﻫﺮﺍﺓ ﻣﻦ ﺗﺼﻨﻴﻔﻪ " ﻭﲰﺎﻩ ﲪﺪﹰﺍ " ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﰲ ﺭﺟﺐ‪ ،‬ﺳﻨﺔ ﺗﺴﻊ‬
‫ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺃﰊ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺗﻮﰲ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ‬
‫ﺑﺒﺴﺖ ﰲ ﺭﺑﺎﻁ ﻋﻠﻰ ﺷﺎﻃﺊ ﻫﻨﺪﻣﻨﺪ‪ ،‬ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻵﺧﺮ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﲦﺎﻧﲔ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺘﻈﻢ‪ :‬ﺃﻧﻪ ﺗﻮﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪،‬‬
‫ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺸﻲﺀ‪ .‬ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻛﺎﻥ ﺍﳋﻄﺎﰊ ﺣﺠﺔ ﺻﺪﻭﻗﺎﹰ‪ ،‬ﺭﺣﻞ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﺟﺎﻝ ﰲ‬
‫ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﺧﺮﺝ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﺠﺮ ﰲ ﻣﻠﻜﻪ ﺍﳊﻼﻝ‪ ،‬ﻭﻳﻨﻔﻖ ﻋﻠﻰ ﺍﻟﺼﻠﺤﺎﺀ ﻣﻦ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﻗﺪ‬
‫ﺫﻛﺮﻩ ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﻛﺘﺎﺏ ﻳﺘﻴﻤﺔ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻳﺸﺒﻪ ﰲ ﺯﻣﺎﻧﻨﺎ ﺑﺄﰊ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‪ .‬ﻭﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ‬
‫ﺃﺑﻮ ﻃﺎﻫﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﰲ ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺏ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻪ‪،‬ﻓﻘﺎﻝ‪ :‬ﻭﺫﻛﺮ ﺍﳉﻢ ﺍﻟﻐﻔﲑ‪،‬‬
‫ﻭﺍﻟﻌﺪﺩ ﺍﻟﻜﺜﲑ‪ ،‬ﺃﻥ ﺍﲰﻪ ﲪﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻻﻋﺘﻤﺎﺩ‪ .‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺇﳕﺎ ﺫﻛﺮﺗﻪ ﺃﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪،‬‬
‫ﻷﻥ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﻭﺃﺑﺎ ﻋﺒﻴﺪ ﺍﳍﺮﻭﻱ‪ ،‬ﻭﻛﺎﻧﺎ ﻣﻌﺎﺻﺮﻳﻪ ﻭﺗﻠﻤﻴﺬﻳﻪ‪ ،‬ﲰﻴﺎﻩ ﺃﲪﺪ‪ ،‬ﻭﻗﺪ ﲰﺎﻩ ﺍﳊﺎﻛﻢ ﺑﻦ ﺍﻟﺒﻴﻊ ﰲ ﻛﺘﺎﺏ‬
‫ﻧﻴﺴﺎﺑﻮﺭ ﲪﺪﺍﹰ‪ ،‬ﻭﺟﻌﻠﻪ ﰲ ﺑﺎﺏ ﻣﻦ ﺍﲰﻪ ﲪﺪ‪ ،‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﻛﺘﺎﺏ ﻣﺮﻭ‪ :‬ﺳﺌﻞ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﻋﻦ‬
‫ﺍﲰﻪ ﻓﻘﺎﻝ‪ :‬ﺍﲰﻲ ﺍﻟﺬﻱ ﲰﻴﺖ ﺑﻪ ﲪﺪ‪ ،‬ﻟﻜﻦ ﺍﻟﻨﺎﺱ ﻛﺘﺒﻮﻩ ﺃﲪﺪ‪ ،‬ﻓﺘﺮﻛﺘﻪ ﻋﻠﻴﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺭﺛﺎﻩ ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﻨﺒﻠﻲ ﺑﺒﺴﺖ ﰲ ﺷﻌﺮ‪،‬ﻓﺴﻤﺎﻩ ﲪﺪﹰﺍ ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﲪﺪﹰﺍ ﻛﺎﲰﻪ ﲪﺪ ﺍﻟﻮﺭﻯ ‪ ...‬ﴰﺎﺋﻞ ﻓﻴﻬﺎ ﻟﻠﺜﻨﺎﺀ ﳑﺎﺩﺡ‬
‫ﺧﻼﺋﻖ ﻣﺎ ﻓﻴﻬﺎ ﻣﻌﺎﺏ ﻟﻌﺎﺋﺐ ‪ ...‬ﺇﺫﺍ ﺫﻛﺮﺕ ﻳﻮﻣﹰﺎ ﻓﻬﻦ ﻣﺪﺍﺋﺢ‬
‫ﺗﻐﻤﺪﻩ ﺍﷲ ﺍﻟﻜﺮﱘ ﺑﻌﻔﻮﻩ ‪ ...‬ﻭﺭﲪﺘﻪ ﻭﺍﷲ ﻋﺎﻑ ﻭﺻﺎﻓﺢ‬
‫ﻻﺯﺍﻝ ﺭﳛﺎﻥ ﺍﻹﻟﻪ ﻭﺭﻭﺣﻪ ‪ ...‬ﻗﺮﻯ ﺭﻭﺣﻪ ﻣﺎ ﺣﻦ ﰲ ﺍﻷﻳﻚ ﺻﺎﺩﺡ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻭﺭﺣﻞ ﰲ ﻃﻠﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻃﻮﻑ ﻭﺃﻟﻒ ﰲ ﻓﻨﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺻﻨﻒ‪.‬‬
 ‫ﻭﺃﺧﺬ ﺍﻟﻔﻘﻪ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﻘﻔﺎﻝ ﺍﻟﺸﺎﺷﻲ‪ ،‬ﻭﺃﰊ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻧﻈﺮﺍﺋﻬﻤﺎ ﻣﻦ ﻓﻘﻬﺎﺀ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬
‫ﻭﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﻛﺘﺎﺏ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ‪ ،‬ﰲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺴﻨﻦ ﻷﰊ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﺫﻛﺮ ﻓﻴﻪ ﻣﺎ ﱂ‬
‫ﻳﺬﻛﺮﻩ ﺃﺑﻮ ﻋﺒﻴﺪ‪ ،‬ﻭﻻ ﺑﺎﻥ ﻗﺘﻴﺒﺔ ﰲ ﻛﺘﺎﺑﻴﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﳑﺘﻊ ﻣﻔﻴﺪ‪ ،‬ﺭﻭﺍﻩ ﻋﻨﻪ ﺃﺑﻮ ﺍﳊﺴﲔ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﺑﻦ‬
‫ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ‪ ،‬ﺍﻟﻔﺎﺭﺳﻲ ﰒ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ .‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺃﺳﺎﻣﻲ ﺍﻟﺮﺏ ﻋﺰ ﻭﺟﻞ‪ ،‬ﺷﺮﺡ ﺍﻷﺩﻋﻴﺔ ﺍﳌﺄﺛﻮﺭﺓ‪،‬‬
‫ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻌﺰﻟﺔ‪ .‬ﻛﺘﺎﺏ ﺇﺻﻼﺡ ﺍﻟﻐﻠﻂ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺱ‪ .‬ﻛﺘﺎﺏ ﺃﻋﻼﻡ ﺍﳊﺪﻳﺚ‪ .‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻐﻨﻴﺔ ﻋﻦ ﺍﻟﻜﻼﻡ‪ .‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺩﻋﻮﺍﺕ ﻷﰊ ﺧﺰﳝﺔ‪ .‬ﻭﻣﻦ ﺷﻴﻮﺥ ﺍﳋﻄﺎﰊ ﰲ ﺍﻷﺩﺏ ﻭﻏﲑﻩ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﻐﺮ‪،‬‬
‫ﻭﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻷﺻﻢ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺴﻤﺎﻙ‪ ،‬ﻭﻣﻜﺮﻡ ﺍﻟﻘﺎﺿﻲ‪،‬‬
‫ﻭﺟﻌﻔﺮ ﺍﳋﻠﺪﻱ‪ ،‬ﻛﻞ ﻫﺆﻻﺀ ﺑﻐﺪﺍﺩﻳﻮﻥ‪ ،‬ﺳﻮﻯ ﺍﻷﺻﻢ‪ ،‬ﻓﺈﻧﻪ ﻧﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﻭﻬﺑﺎ ﻛﺘﺐ ﻋﻨﻬﻢ ﻋﺎﱄ ﺍﻹﺳﻨﺎﺩ ﺟﺪﺍﹰ‪،‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﺧﻠﻖ‪ :‬ﻣﻨﻬﻢ ﻋﺒﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﺑﻦ ﻏﻔﲑ ﺍﳍﺮﻭﻱ‪ ،‬ﻭﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﺍﻟﺒﺴﱵ‪،‬‬
‫ﺭﻭﻯ ﻋﻨﻪ ﺑﺒﺴﺖ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺍﺑﻦ ﺍﳊﺴﻦ ﺍﳌﻘﺮﺉ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺑﻐﺰﻧﺔ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺍﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺍﻟﻔﻘﻴﻪ‬
‫ﺍﻟﺴﺠﺰﻱ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺑﺴﺠﺴﺘﺎﻥ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻔﺴﻮﻱ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺑﻔﺎﺭﺱ‪،‬‬
‫ﻭﺁﺧﺮﻭﻥ‪.‬‬

‫ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻹﺳﻔﺮﺍﻳﻴﲏ‪ ،‬ﻓﻘﻴﻪ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﻟﺒﻴﻊ‬
‫ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﲞﺮﺍﺳﺎﻥ ﻭﻗﺪ ﺣﺪﺙ ﻋﻨﻪ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﳍﺮﻭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻐﺮﻳﺒﲔ‪ .‬ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﻋﺒﺪ‬
‫ﺍﳌﻠﻚ ﺑﻦ ﳏﻤﺪ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﻷﰊ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ ﰲ ﺍﻟﻴﺘﻴﻤﺔ ﺃﺷﻌﺎﺭﹰﺍ ﻣﻨﻬﺎ‪:‬‬
‫ﻭﻣﺎ ﻏﺮﺑﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﺷﻘﺔ ﺍﻟﻨﻮﻯ ‪ ...‬ﻭﻟﻜﻨﻬﺎ ﻭﺍﷲ ﰲ ﻋﺪﻡ ﺍﻟﺸﻜﻞ‬
‫ﻭﺇﱐ ﻏﺮﻳﺐ ﺑﲔ ﺑﺴﺖ ﻭﺃﻫﻠﻬﺎ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﺳﺮﰐ ﻭﻬﺑﺎ ﺃﻫﻠﻲ‬
‫ﻭﻷﰊ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﺍﳋﻄﺎﺏ ﺷﻌﺮ ﻣﻨﻪ‪:‬‬
‫ﺃﺑﺎ ﺳﻠﻴﻤﺎﻥ ﺳﺮ ﰲ ﺍﻷﺭﺽ ﺃﻭ ﺃﻗﻢ ‪ ...‬ﻓﺄﻧﺖ ﻋﻨﺪﻱ ﺩﻧﺎ ﻣﺜﻮﺍﻙ ﺃﻭ ﺷﻄﻨﺎ‬
‫ﻣﺎ ﺃﻧﺖ ﻏﲑﻱ‪ ،‬ﻓﺄﺧﺸﻰ ﺃﻥ ﺗﻔﺎﺭﻗﲏ ‪ ...‬ﻓﺪﻳﺖ ﺭﻭﺣﻚ ﺑﻞ ﺭﻭﺣﻲ‪ ،‬ﻓﺄﻧﺖ ﺃﻧﺎ‬
‫ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺃﰊ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﺃﲪﺪ ﺍﳊﺎﻓﻆ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺳﻌﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﺮﳛﺎﱐ ﺃﺩﺑﺎﹰ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﺳﻌﺪ ﺍﳋﻠﻴﻞ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﳋﻄﻴﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ‪ ،‬ﻓﺮﺃﻯ ﻃﺎﺋﺮﹰﺍ ﻋﻠﻰ‬
‫ﺷﺠﺮﺓ‪ ،‬ﻓﻮﻗﻒ ﺳﺎﻋﺔ ﻳﺴﺘﻤﻊ‪ ،‬ﰒ ﺃﻧﺸﺄ ﻳﻘﻮﻝ‪:‬‬
‫ﻳﺎ ﻟﻴﺘﲏ ﻛﻨﺖ ﺫﺍﻙ ﺍﻟﻄﺎﺋﺮ ﺍﻟﻐﺮﺩﺍ ‪ ...‬ﻣﻦ ﺍﻟﱪﻳﺔ ﻣﻨﺤﺎﺯﹰﺍ ﻭﻣﻨﻔﺮﺩﺍ‬
‫ﰲ ﻏﺼﻦ ﺑﺎﻥ ﺩﻫﺘﻪ ﺍﻟﺮﻳﺢ ﲣﻔﻀﻪ ‪ ...‬ﻃﻮﺭﹰﺍ ﻭﺗﺮﻓﻌﻪ ﺃﻓﻨﺎﻧﻪ ﺻﻌﺪﺍ‬
‫ﺧﻠﻮ ﺍﳍﻤﻮﻡ ﺳﻮﻯ ﺣﺐ ﺗﻠﻤﺴﻪ ‪ ...‬ﰲ ﺍﻟﺘﺮﺏ ﺃﻭ ﻧﻔﻴﺔ ﻳﺮﻭﻯ ﻬﺑﺎ ﻛﺒﺪﺍ‬
‫ﻣﺎ ﺇﻥ ﻳﺆﺭﻗﻪ ﻓﻜﺮ ﻟﺮﺯﻕ ﻏﺪ ‪ ...‬ﻭﻻ ﻋﻠﻴﻪ ﺣﺴﺎﺏ ﰲ ﺍﳌﻌﺎﺩ ﻏﺪﺍ‬
‫ﻃﻮﺑﺎﻙ ﻣﻦ ﻃﺎﺋﺮ ﻃﻮﺑﺎﻙ ﻭﳛﻚ ﻃﺐ ‪ ...‬ﻣﻦ ﻛﺎﻥ ﻣﺜﻠﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻘﺪ ﺳﻌﺪﺍ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺍﻟﺮﺍﻏﻮﺛﻲ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺴﻠﻔﻲ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ‬
‫ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻟﻠﺨﻄﺎﰊ‪ ،‬ﻳﻘﻮﻟﻪ ﰲ ﺍﻟﺜﻌﺎﻟﱯ‪:‬‬
 ‫ﻗﻠﱯ ﺭﻫﲔ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻋﻨﺪ ﺃﺥ ‪ ...‬ﻣﺎ ﻣﺜﻠﻪ ﺣﲔ ﺗﺴﺘﻘﺮﻱ ﺍﻟﺒﻼﺩ ﺃﺥ‬
‫ﻟﻪ ﺻﺤﺎﺋﻒ ﺃﺧﻼﻕ ﻣﻬﺬﺑﺔ ‪ ...‬ﻣﻨﻬﺎ ﺍﻟﺘﻘﻰ‪ ،‬ﻭﺍﻟﻨﻬﻰ‪ ،‬ﻭﺍﳊﻠﻢ ﻳﻨﺘﺴﺦ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﺴﻠﻔﻲ‪ :‬ﻭﻗﻠﺖ ﺃﻧﺎ ﻓﻴﻪ ﰲ ﺳﻨﺔ ﲬﺴﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻟﺸﻐﻔﻲ ﺑﺘﺂﻟﻴﻔﻪ‪ ،‬ﻭﺭﻏﺒﱵ ﰲ ﲢﺼﻴﻞ ﺗﺼﺎﻧﻴﻔﻪ‪.‬‬
‫ﻇﻦ ﻫﺬﺍ ﺍﳋﻄﺎﺀ ﰲ ﺍﳋﻄﺎﰊ ‪ ...‬ﺷﻴﺦ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻵﺩﺍﺏ‬
‫ﻣﻦ ﻋﻠﻰ ﻛﺘﺒﻪ ﺍﻋﺘﻤﺎﺩ ﺫﻭﻱ ﺍﻟﻔﺾ ‪ ...‬ﻝ ﻭﻣﻦ ﻗﻮﻟﻪ ﻛﻔﺼﻞ ﺍﳋﻄﺎﺏ‬
‫ﺃﻥ ﳛﻮﺯ ﺍﻟﻔﺮﺩﻭﺱ ﺇﺫ ﺃﺗﻌﺐ ﻻﻧﻒ ‪ ...‬ﺱ ﻟﺬﻱ ﺍﻟﻌﺮﺵ ﻏﺎﻳﺔ ﺍﻹﺗﻌﺎﺏ‬
‫ﻭﺗﻌﲎ ﰲ ﺍﻷﺧﺬ ﺟﺪﹰﺍ ﻭﰲ ﺍﻟﺘﺺ ‪ ...‬ﻧﻴﻒ ﻣﻦ ﺑﻌﺪ ﺭﻏﺒﺔ ﰲ ﺍﻟﺜﻮﺍﺏ‬
‫ﻧﻀﺮ ﺍﷲ ﻭﺟﻬﻪ ﻣﻦ ﺇﻣﺎﻡ ‪ ...‬ﺃﳌﻌﻲ ﺃﺗﻰ ﺑﻜﻞ ﺻﻮﺍﺏ‬
‫ﻭﻟﻌﻤﺮﻱ ﻗﺪ ﻓﺎﺯ ﺑﺎﻟﺮﻭﺡ ﻭﺍﻟﺮﻱ ‪ ...‬ﺣﺎﻥ ﻣﻦ ﻏﲑ ﺷﺒﻬﺔ ﻭﺍﺭﺗﻴﺎﺏ‬
‫ﻫﻮ ﻗﺪ ﻛﺎﻥ ﴰﺲ ﻣﺘﺒﻌﻲ ﺍﻟﺸﺮ ‪ ...‬ﻉ ﻋﻠﻰ ﺍﻟﺰﺍﺋﻔﲔ ﺳﻮﻁ ﻋﺬﺍﺏ‬
‫ﻭﻟﻠﺴﻠﻔﻲ ﻓﻴﻪ ﺃﺷﻌﺎﺭ ﻏﲑ ﻫﺬﺍ‪ ،‬ﰲ ﻬﻧﺎﻳﺔ ﺍﻟﻀﻌﻒ ﻭﺍﻟﺴﻘﻂ ﻛﻤﺎ ﺗﺮﻯ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ ﺍﻟﻴﺘﻴﻤﺔ‪:‬‬
‫ﻭﻟﻴﺲ ﺍﻏﺘﺮﺍﰊ ﻋﻦ ﺳﺠﺴﺘﺎﻥ ﺃﻧﲏ ‪ ...‬ﻋﺪﻣﺖ ﻬﺑﺎ ﺍﻹﺧﻮﺍﻥ ﻭﺍﻟﺪﺍﺭ ﻭﺍﻷﻫﻼ‬
‫ﻭﻟﻜﻨﲏ ﻣﺎﱄ ﻬﺑﺎ ﻣﻦ ﻣﺸﺎﻛﻞ ‪ ...‬ﻭﺇﻥ ﺍﻟﻐﺮﻳﺐ ﺍﻟﻔﺮﺩ ﻣﻦ ﻳﻌﺪﻡ ﺍﻟﺸﻜﻼ‬
‫ﻭﻟﻪ‪:‬‬
‫ﺷﺮ ﺍﻟﺴﺒﺎﻉ ﺍﻟﻌﻮﺍﺩﻱ ﺩﻭﻧﻪ ﻭﺯﺭ ‪ ...‬ﻭﺍﻟﻨﺎﺱ ﺷﺮﻫﻢ ﻣﺎ ﺩﻭﻧﻪ ﻭﺯﺭ‬
‫ﻛﻢ ﻣﻌﺸﺮ ﺳﻠﻤﻮﺍ ﱂ ﻳﺆﺫﻫﻢ ﺳﺒﻊ ‪ ...‬ﻭﻣﺎ ﺗﺮﻯ ﺑﺸﺮﹰﺍ ﱂ ﻳﺆﺫﻩ ﺑﺸﺮ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻣﺎ ﺩﻣﺖ ﺣﻴﹰﺎ ﻓﺪﺍﺭ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ‪ ...‬ﻓﺈﳕﺎ ﺃﻧﺖ ﰲ ﺩﺍﺭ ﺍﳌﺪﺍﺭﺍﺓ‬
‫ﻣﻦ ﻳﺪﺭ ﺩﺍﺭﻯ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺪﺭ ﺳﻮﻑ ﻳﺮﻯ ‪ ...‬ﻋﻤﺎ ﻗﻠﻴﻞ ﻧﺪﳝﹰﺎ ﻟﻠﻨﺪﺍﻣﺎﺕ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻗﺎﺋﻞ ﻭﺭﺃﻯ ﻣﻦ ﺣﺠﺒﱵ ﻋﺠﺒﹰﺎ ‪ ...‬ﻛﻢ ﺫﺍ ﺍﻟﺘﻮﺍﺭﻱ ﻭﺃﻧﺖ ﺍﻟﺪﻫﺮ ﳏﺠﻮﺏ؟‬
‫ﻓﻘﻠﺖ‪ :‬ﺣﻠﺖ ﳒﻮﻡ ﺍﻟﺪﻫﺮ ﻣﻨﺬ ﺑﺪﺍ ‪ ...‬ﳒﻢ ﺍﳌﺸﻴﺐ ﻭﺩﻳﻦ ﺍﷲ ﻣﻄﻠﻮﺏ‬
‫ﻓﻠﺬﺕ ﻣﻦ ﻭﺟﻞ ﺑﺎﻻﺳﺘﺘﺎﺭ ﻋﻦ ﺍﻝ ‪ ...‬ﺃﺑﺼﺎﺭ ﺇﻥ ﻏﺮﱘ ﺍﳌﻮﺕ ﻣﺮﻫﻮﺏ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺗﻐﻨﻢ ﺳﻜﻮﺕ ﺍﳊﺎﺩﺛﺎﺕ ﻓﺈﻬﻧﺎ ‪ ...‬ﻭﺇﻥ ﺳﻜﻨﺖ ﻋﻤﺎ ﻗﻠﻴﻞ ﲢﺮﻙ‬
‫ﻭﺑﺎﺩﺭ ﺑﺄﻳﺎﻡ ﺍﻟﺴﻼﻣﺔ ﺇﻬﻧﺎ ‪ ...‬ﺭﻫﺎﻥ ﻭﻫﻞ ﻟﻠﺮﻫﻦ ﻋﻨﺪﻙ ﻣﺘﺮﻙ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺗﺴﺎﻣﺢ‪ ،‬ﻭﻻ ﺗﺴﺘﻮﻑ ﺣﻘﻚ ﻛﻠﻪ ‪ ...‬ﻭﺃﺑﻖ ﻭﱂ ﻳﺴﺘﻘﺺ ﻗﻂ ﻛﺮﱘ‬
‫ﻭﻻ ﺗﻐﻞ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻷﻣﺮ ﻭﺍﻗﺘﺼﺪ ‪ ...‬ﻛﻼ ﻃﺮﰲ ﻗﺼﺪ ﺍﻷﻣﻮﺭ ﺫﻣﻴﻢ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺪﺍﻭﻭﺩﻱ ﺍﳍﺮﻭﻱ‪ :‬ﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ ﻟﻪ ﰲ ﻣﺮﺛﻴﺔ ﺍﳋﻄﺎﰊ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪: -‬‬
 ‫ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ﲣﻤﺪ ﺍﻷﻧﻮﺍﺭ ‪ ...‬ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ﺗﺴﻘﻂ ﺍﻷﻗﻤﺎﺭ؟؟‬
‫ﺍﻧﻈﺮﻭﺍ ﻫﻜﺬﺍ ﺗﺰﻭﻝ ﺍﻟﺮﻭﺍﺳﻲ ‪ ...‬ﻫﻜﺬﺍ ﰲ ﺍﻟﺜﺮﻯ ﺗﻐﻴﺾ ﺍﻟﺒﺤﺎﺭ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪،‬ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﳍﺮﻭﻱ‬

‫ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﳍﺮﻭﻱ ﺍﻟﺒﺎﺷﺎﱐ ﺍﳌﺆﺩﺏ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻏﺮﻳﱯ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﺴﺎﺑﻖ ﺇﱃ‬
‫ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﰲ ﻋﻠﻤﻨﺎ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﲨﺎﻋﺔ ﻣﻨﻬﻢ‪ :‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ‪ ،‬ﻭﻛﺎﻥ ﺍﻋﺘﻤﺎﺩﻩ ﻭﺷﻴﺨﻪ ﺍﻟﺬﻱ ﻳﻔﺘﺨﺮ ﺑﻪ‪،‬‬
‫ﺃﺑﺎ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﺘﻬﺬﻳﺐ ﰲ ﺍﻟﻠﻐﺔ‪ .‬ﻣﺎﺕ ﺃﺑﻮ ﻋﺒﻴﺪ ﻫﺬﺍ‪ ،‬ﻓﻴﻤﺎ ﺫﻛﺮﻩ‬
‫ﺍﳌﻠﻴﺤﻲ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﰲ ﺭﺟﺒﻬﺎ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﻛﺘﺎﺏ ﺍﻟﻐﺮﻳﺒﲔ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺃﲪﺪ ﺍﳌﻠﻴﺤﻲ‪،‬‬
‫ﻭﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﺩﺳﺘﺎﱐ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻐﺮﻳﺒﲔ‪ .‬ﻛﺘﺎﺏ ﻭﻻﺓ ﻫﺮﺍﺓ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻳﻮﺳﻒ‬

‫ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﺴﻬﻠﻲ ﺍﻷﺩﻳﺐ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﺍﻟﻌﺮﻭﺿﻲ ﺍﻟﺼﻔﺎﺭ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﰲ ﺍﻟﺴﻴﺎﻕ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻣﺎﺕ ﺑﻌﺪ ﺳﻨﺔ ﺳﺖ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻫﻮ ﺷﻴﺦ ﺃﻫﻞ ﺍﻷﺩﺏ ﰲ‬
‫ﻋﺼﺮﻩ‪ ،‬ﺣﺪﺙ ﻋﻦ ﺍﻷﺻﻢ‪ ،‬ﻭﺍﳌﻜﺎﺭﻱ‪ .‬ﻭﺃﰊ ﺍﻟﻔﻀﻞ ﺍﳌﺰﻛﻲ‪ ،‬ﻭﺃﰊ ﻣﻨﺼﻮﺭ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﻭﺃﻗﺮﺍﻬﻧﻢ‪ .‬ﻭﲣﺮﺝ ﺑﻪ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻮﺍﺣﺪﻱ‪ ،‬ﻭﻏﲑﻩ‪ ،‬ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ ﻓﻘﺎﻝ‪ :‬ﺇﻣﺎﻡ ﰲ ﺍﻷﺩﺏ‪،‬‬
‫ﺧﻨﻖ ﺍﻟﺘﺴﻌﲔ ﰲ ﺧﺪﻣﺔ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺃﻧﻔﻖ ﻋﻤﺮﻩ ﻋﻠﻰ ﻣﻄﺎﻟﻌﺔ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺗﺪﺭﻳﺲ ﻣﺆﺩﰊ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﺇﺣﺮﺍﺯ‬
‫ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﺍﶈﺎﺳﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﰲ ﺻﺒﺎﻩ‪:‬‬
‫ﺃﻭﰱ ﻋﻠﻰ ﺍﻟﺪﻳﻮﺍﻥ ﺑﺪﺭ ﺍﻟﺪﺟﻰ ‪ ...‬ﻓﺴﻞ ﳒﻮﻡ ﺍﻟﺴﻌﺪ ﻣﺎ ﺣﻈﻪ؟‬
‫ﺃﺧﺪﻩ ﺃﻣﻠﺢ ﺃﻡ ﺧﻄﻪ ‪ ...‬ﻭﳊﻈﻪ ﺃﻓﱳ ﺃﻡ ﻟﻔﻈﻪ؟؟‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻟﻌﺰﺓ ﺍﻟﻔﻀﺔ ﺍﻟﻌﱪﺓ ‪ ...‬ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﻗﻠﺐ ﺻﺨﺮ ْﻩ‬
‫ﺣﱴ ﺇﺫﺍ ﺍﻟﻨﺎﺭ ﺃﺧﺮﺟﺘﻬﺎ ‪ ...‬ﺑﺄﻟﻒ ﻛﺪ ﻭﺃﻟﻒ ﻛﺮ ْﻩ‬
‫ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﻛﻒ ﻭﻏﺪ ‪ ...‬ﺃﻗﺴﻰ ﻣﻦ ﺍﻟﺼﺨﺮ ﺃﻟﻒ ﻣﺮ ْﻩ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪،‬ﺍﺑﻦ ﺷﺮﺍﻡ ﺍﻟﻐﺴﺎﱐ‬

‫ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﺍﺑﻦ ﺷﺮﺍﻡ ﺍﻟﻐﺴﺎﱐ ﺃﺣﺪ ﺍﻟﻨﺤﺎﺓ ﺍﳌﺸﻬﻮﺭﻳﻦ ﺑﺎﻟﺸﺎﻡ‪ ،‬ﺻﺤﺐ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﺟﺎﺟﻲ ﻭﺃﺧﺪ‬
‫ﻋﻨﻪ‪ ،‬ﻭﻛﺘﺐ ﺗﺼﺎﻧﻴﻔﻪ‪ ،‬ﻭﻛﺎﻥ ﺟﻴﺪ ﺍﳋﻂ ﻭﺍﻟﻀﺒﻂ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺟﺪﺕ ﺧﻄﻪ ﰲ ﻛﺘﺎﺏ ﺃﻣﺎﱄ ﺍﻟﺰﺟﺎﺟﻲ‪،‬‬
‫ﻭﻗﺪ ﻓﺮﻍ ﻣﻦ ﻛﺘﺎﺑﺘﻬﺎ‪ ،‬ﰲ ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻓﻘﺎﻝ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ‬
‫ﺳﻠﻤﺔ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺍﻟﻐﺴﺎﱐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺷﺮﺍﻡ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﲰﻊ ﺃﺑﺎ ﺑﻜﺮ ﺍﳋﺮﺍﺋﻄﻲ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﺪﺣﺪﺍﺡ‬
‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻭﺃﺑﺎ ﺍﳊﺴﻦ ﺃﲪﺪ ﺍﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﻟﺼﻴﺪﻻﱐ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﺑﻦ ﺳﻼﻣﺔ‬
‫ﺍﳊﻤﺼﻲ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﻭﺃﺑﺎ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺑﻦ‬
‫ﻓﻄﻴﺲ‪ ،‬ﻭﺍﳊﺴﻦ ﺑﻦ ﺣﺒﻴﺐ ﺍﳊﻈﺎﺋﺮﻱ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻄﻴﺐ ﺃﲪﺪ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﻋﺒﺎﺩﻝ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‪،‬‬
‫ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ‪ ،‬ﻭﺃﺑﺎ ﻋﻠﻲ ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺑﻦ ﺃﰊ ﻧﺼﺮ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺭﺷﺎ ﺑﻦ ﻧﻈﻴﻒ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ‪،‬‬
‫ﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﺍﻟﻄﺒﺎﻝ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺮﺑﻌﻲ‪ ،‬ﻭﺃﺑﻮ ﻧﺼﺮ ﺑﻦ ﺍﳉﺒﺎﻥ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻛﻔﺎﱐ‪ :‬ﺭﺃﻳﺖ ﰲ ﻛﺘﺎﺏ ﻋﺘﻴﻖ‪:‬‬
‫ﺗﻮﰲ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺷﺮﺍﻡ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻟﻌﺸﺮ ﺧﻠﻮﻥ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ ﺳﺒﻊ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪،‬ﺍﳋﻼﻝ‪ ،‬ﺍﻟﻮﺭﺍﻕ‬

‫ﺑﻦ ﺍﳊﺴﻦ‪ " ،‬ﺍﳋﻼﻝ‪ ،‬ﺍﻟﻮﺭﺍﻕ‪ ،‬ﺍﻷﺩﻳﺐ‪ " ،‬ﺻﺎﺣﺐ ﺍﳋﻂ ﺍﳌﻠﻴﺢ ﺍﻟﺮﺍﺋﻖ‪ ،‬ﻭﺍﻟﻀﺒﻂ ﺍﳌﺘﻘﻦ ﺍﻟﻔﺎﺋﻖ‪ ،‬ﺃﻇﻨﻪ ﺍﺑﻦ ﺃﰊ‬
‫ﺍﻟﻐﻨﺎﺋﻢ ﺍﻷﺩﻳﺐ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﺑﺎﺏ ﻋﻠﻲ ﺍﺑﻦ ﳏﻤﺪ‪ " ،‬ﺁﺧﺮ " ‪ ،‬ﻭﻧﺮﺍﻩ ﺃﺧﺎ ﻫﺬﺍ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﺟﺪﺕ ﺧﻄﻪ‬
‫ﻋﻠﻰ ﻛﺘﺎﺏ ﻗﺪ ﻛﺘﺒﻪ ﰲ ﺳﻨﺔ ﲬﺲ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪،‬ﺍﳌﻠﻘﺐ ﻣﺴﻜﻮﻳﺔ‬

‫ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﺍﳌﻠﻘﺐ ﻣﺴﻜﻮﻳﺔ ﺃﺑﻮ ﻋﻠﻲ ﺍﳋﺎﺯﻥ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﺠﺎﺭﺏ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﳛﲕ ﺑﻦ ﻣﻨﺪﺓ‪ ،‬ﰲ ﺗﺎﺳﻊ‬
‫ﺻﻔﺮ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻹﻣﺘﺎﻉ‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﻣﺘﻜﻠﻤﻲ ﺯﻣﺎﻧﻪ‪،‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﻣﺴﻜﻮﻳﺔ‪ ،‬ﻓﻔﻘﲑ ﺑﲔ ﺃﻏﻨﻴﺎﺀ‪ ،‬ﻭﻏﲏ ﺑﲔ ﺃﻧﺒﻴﺎﺀ‪ ،‬ﻷﻧﻪ ﺷﺎﺫ‪ ،‬ﻭﺇﳕﺎ ﺃﻋﻄﻴﺘﻪ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﺻﻔﻮ ﺍﻟﺸﺮﺡ‬
‫ﻹﻳﺴﺎﻏﻮﺟﻲ‪ ،‬ﻭﻗﺎﻃﻴﻐﻮﺭﻳﺎﺱ‪ ،‬ﻣﻦ ﺗﺼﻨﻴﻒ ﺻﺪﻳﻘﻨﺎ ﺑﺎﻟﺮﻱ‪ .‬ﻗﺎﻝ ﺍﻟﻮﺯﻳﺮ ﻭﻣﻦ ﻫﻮ ﻗﻠﺖ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﺎﺗﺐ‪،‬‬
‫ﻏﻼﻡ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻌﺎﻣﺮﻱ ﻭﺻﺤﺤﻪ ﻣﻌﻲ‪ ،‬ﻭﻫﻮ ﺍﻵﻥ ﻻﺋﺬ ﺑﺎﺑﻦ ﺍﳋﻤﺎﺭ‪ ،‬ﻭﺭﲟﺎ ﺷﺎﻫﺪ ﺃﺑﺎ ﺳﻠﻴﻤﺎﻥ ﺍﳌﻨﻄﻘﻲ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻟﻪ ﻓﺮﺍﻍ‪ ،‬ﻟﻜﻨﻪ ﳏﺐ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﻟﻠﺤﺴﺮﺓ ﺍﻟﱴ ﳊﻘﺘﻪ ﳑﺎ ﻓﺎﺗﻪ ﻣﻦ ﻗﺒﻞ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻋﺠﺒﹰﺎ ﻟﺮﺟﻞ ﺻﺤﺐ ﺍﺑﻦ‬
‫ﺍﻟﻌﻤﻴﺪ‪ ،‬ﻭﺃﰊ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺭﺃﻯ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﻫﺬﺍ ﺣﻈﻪ‪ ،‬ﻗﻠﺖ‪ :‬ﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻣﺸﻐﻮ ﹰﻻ ﺑﻄﻠﺐ ﺍﻟﻜﻴﻤﻴﺎﺀ‪،‬‬
‫ﻣﻊ ﺃﰊ ﺍﻟﻄﻴﺐ ﺍﻟﻜﻴﻤﻴﺎﺋﻲ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻣﻨﻬﻮﻙ ﺍﳍﻤﺔ ﰲ ﻃﻠﺒﻪ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺇﺻﺎﺑﺘﻪ‪ ،‬ﻣﻔﺘﻮﻧﹰﺎ ﺑﻜﺘﺐ ﺃﰊ ﺯﻛﺮﻳﺎ‪،‬‬
‫ﻭﺟﺎﺑﺮ ﺍﺑﻦ ﺣﻴﺎﻥ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ‪ ،‬ﻛﺎﻥ ﺇﻟﻴﻪ ﺧﺪﻣﺔ ﺻﺎﺣﺒﻪ ﰲ ﺧﺰﺍﻧﺔ ﻛﺘﺒﻪ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺗﻘﻄﻴﻊ ﺍﻟﻮﻗﺖ ﰲ ﺍﳊﺎﺟﺎﺕ‬
‫ﺍﻟﻀﺮﻭﺭﻳﺔ ﻭﺍﻟﺸﻬﻮﻳﺔ‪ ،‬ﻭﺍﻟﻌﻤﺮ ﻗﺼﲑ‪ ،‬ﻭﺍﻟﺴﺎﻋﺎﺕ ﻃﺎﺋﺮﺓ‪ ،‬ﻭﺍﳊﺮﻛﺎﺕ ﺩﺍﺋﻤﺔ‪ ،‬ﻭﺍﻟﻔﺮﺹ ﺑﺮﻭﻕ ﺗﺄﺗﻠﻖ‪ ،‬ﻭﺍﻷﻭﺍﻃﺮ‬
‫ﰲ ﻋﺮﺿﻬﺎ ﲡﺘﻤﻊ ﻭﺗﻔﺘﺮﻕ‪ ،‬ﻭﺍﻟﻨﻔﻮﺱ ﻋﻦ ﻓﻮﺍﺋﺘﻬﺎ ﺗﺬﻭﺏ ﻭﲢﺘﺮﻕ‪ ،‬ﻭﻟﻘﺪ ﻗﻄﻦ ﺍﻟﻌﺎﻣﺮﻱ ﺍﻟﺮﻱ ﲬﺲ ﺳﻨﲔ‪،‬‬
‫ﻭﺩﺭﺱ ﻭﺃﻣﻠﻰ‪ ،‬ﻭﺻﻨﻒ ﻭﺭﻭﻯ‪ ،‬ﻓﻤﺎ ﺃﺧﺬ ﻋﻨﻪ ﻣﺴﻜﻮﻳﺔ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻻ ﻭﻋﻲ ﻣﺴﺄﻟﺔ‪ ،‬ﺣﱴ ﻛﺄﻧﻪ ﻛﺎﻥ ﺑﻴﻨﻪ‬
‫ﻭﺑﻴﻨﻪ ﺳﺪ‪ ،‬ﻭﻟﻘﺪ ﲡﺮﻉ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻮﺍﱐ ﺍﻟﺼﺎﺏ ﻭﺍﻟﻌﻠﻘﻢ‪ ،‬ﻭﻣﻀﻐﻰ ﻟﻘﻤﺔ ﺣﻨﻈﻞ ﺍﻟﻨﺪﺍﻣﺔ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﲰﻊ ﺑﺄﺫﻧﻪ‪،‬‬
‫ﻗﻮﺍﺭﻉ ﺍﳌﻼﻣﺔ ﻣﻦ ﺃﺻﺪﻗﺎﺋﻪ‪ ،‬ﺣﻴﻨﻤﺎ ﻳﻨﻔﻊ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﺑﻌﺪ ﻫﺬﺍ‪ ،‬ﻓﻬﻮ ﺫﻛﻰ‪ ،‬ﺣﺴﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻧﻘﻲ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺇﻥ‬
‫ﺑﻘﻲ ﻓﻌﺴﺎﻩ ﺃﻥ ﻳﺘﻮﺳﻂ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﺎ ﺃﺭﻯ ﺫﻟﻚ ﻣﻊ ﻛﻠﻔﻪ ﺑﺎﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﻭﺇﻧﻔﺎﻕ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻛﺪ ﺑﺪﻧﻪ ﻭﻗﻠﺒﻪ ﰲ‬
‫ﺧﺪﻣﺔ ﺍﻟﺴﺎﻃﺎﻥ‪ ،‬ﻭﺍﺣﺘﺮﺍﻗﻪ ﰲ ﺍﻟﺒﺨﻞ ﺑﺎﻟﺪﺍﻧﻖ ﻭﺍﻟﻘﲑﺍﻁ‪ ،‬ﻭﺍﻟﻜﺴﺮﺓ ﻭﺍﳋﺮﻗﺔ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﻣﺪﺡ ﺍﳉﻮﺩ‬
‫ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﺇﻳﺜﺎﺭ ﺍﻟﺸﺢ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﲤﺠﻴﺪ ﺍﻟﻜﺮﻡ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻭﻣﻔﺎﺭﻗﺘﻪ ﺑﺎﻟﻌﻤﻞ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ‪ :‬ﻛﺎﻥ ﰲ‬
 ‫ﻼ ﺑﺎﺑﻦ ﺍﻟﻌﻤﻴﺪ‪ ،‬ﳐﺘﺺ ﺑﻪ‪،‬‬
‫ﺫﺭﻭﺓ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﻟﻔﻀﻞ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺭﻳﻌﺎﻥ ﺷﺒﺎﺑﻪ ﻣﺘﺼ ﹰ‬
‫ﻭﻓﻴﻪ ﻳﻘﻮﻝ‪:‬‬
‫ﻻ ﻳﻌﺠﺒﻨﻚ ﺣﺴﻦ ﺍﻟﻘﺼﺮ ﺗﻨﺰﻟﻪ ‪ ...‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻤﺲ ﻟﻴﺴﺖ ﰲ ﻣﻨﺎﺯﳍﺎ‬
‫ﻟﻮ ﺯﻳﺪﺕ ﺍﻟﺸﻤﺲ ﰲ ﺃﺑﺮﺍﺟﻬﺎ ﻣﺎﺋﺔ ‪ ...‬ﻣﺎ ﺯﺍﺩ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ﰲ ﻓﻀﺎﺋﻠﻬﺎ‬
‫ﰒ ﺗﻨﻘﻠﺖ ﺑﻪ ﺃﺣﻮﺍﻝ ﺟﻠﻴﻠﺔ‪ ،‬ﰲ ﺧﺪﻣﺔ ﺑﲏ ﺑﻮﻳﺔ‪ ،‬ﻭﺍﻻﺧﺘﺼﺎﺹ ﺑﺒﻬﺎﺀ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻋﻈﻢ ﺷﺄﻧﻪ‪ ،‬ﻭﺍﺭﺗﻔﺎﻉ ﻣﻘﺪﺍﺭﻩ‪،‬‬
‫ﻓﺘﺮﻓﻊ ﻋﻦ ﺧﺪﻣﺔ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﱂ ﻳﺮﻯ ﻧﻔﺴﻪ ﺩﻭﻧﻪ‪ ،‬ﻭﱂ ﳜﻞ ﻣﻦ ﻧﻮﺍﺋﺐ ﺍﻟﺪﻫﺮ‪ ،‬ﺣﱴ ﻗﺎﻝ ﻣﺎ ﻫﻮ ﻣﺘﻨﺎﺯﻉ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﻧﻔﺮ ﻣﻦ ﺍﻟﻔﻀﻼﺀ‪:‬‬
‫ﻣﻦ ﻋﺬﻳﺮﻱ ﻣﻦ ﺣﺎﺩﺛﺎﺕ ﺍﻟﺰﻣﺎﻥ ‪ ...‬ﻭﺟﻔﺎﺀ ﺍﻷﺧﻮﺍﻥ ﻭﺍﳋﻼﻥ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﻗﺼﻴﺪﺓ ﰲ ﻋﻤﻴﺪ ﺍﳌﻠﻚ‪ ،‬ﺗﻔﻨﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻨﺄﻩ ﺑﺎﺗﻔﺎﻕ ﺍﻷﺿﺤﻰ‪ ،‬ﻭﺍﳌﺮﺟﺎﻥ ﰲ ﻳﻮﻡ‪ ،‬ﻭﺷﻜﺎ ﺳﻮﺀ ﺃﺛﺮ ﺍﳍﺮﻡ‪،‬‬
‫ﻭﺑﻠﻮﻏﻪ ﺇﱃ ﺃﺭﺫﻝ ﺍﻟﻌﻤﺮ‪:‬‬
‫ﻗﻞ ﻟﻠﻌﻤﻴﺪ‪ :‬ﻋﻤﻴﺪ ﺍﳌﻠﻚ ﻭﺍﻷﺩﺏ ‪ ...‬ﺃﺳﻌﺪ ﺑﻌﻴﺪﻳﻚ‪:‬ﻋﻴﺪ ﺍﻟﻔﺮﺱ ﻭﺍﻟﻌﺮﺏ‬
‫ﻫﺬﺍ ﻳﺸﲑ ﺑﺸﺮﺏ ﺍﻟﻐﻤﺎﻡ ﺿﺤﻰ ‪ ...‬ﻭﺫﺍ ﻳﺸﲑ ﻋﺸﻴﺎ ﺑﺎﺑﻨﺔ ﺍﻟﻌﻨﺐ‬
‫ﺧﻼﺋﻖ ﺧﲑﺕ ﰲ ﻛﻞ ﺻﺎﳊﺔ ‪ ...‬ﻓﻠﻮ ﺩﻋﺎﻫﺎ ﻟﻐﻲ ﺍﳋﲑ ﱂ ﲡﺐ‬
‫ﺃﻋﺪﻥ ﺷﺮﺥ ﺷﺒﺎﺏ ﻟﺴﺖ ﺃﺫﻛﺮﻩ ‪ ...‬ﺑﻌﺪﹰﺍ ﻭﻭﺭﺩﺕ ﻋﻠﻰ ﺍﻟﻌﻤﺮ ﻣﻦ ﻛﺜﺐ‬
‫ﻓﻄﺎﺏ ﱄ ﻫﺮﻣﻲ ﻭﺍﳌﻮﺕ ﻳﻠﺤﻈﲏ ‪ ...‬ﳊﻆ ﺍﳌﺮﻳﺐ ﻭﻟﻮﻻ ﺃﻧﺖ ﱂ ﻳﻄﺐ‬
‫ﻓﺈﻥ ﲤﺮﺱ ﱄ ﺧﺼﻢ ﺗﻌﺼﺐ ﱄ ‪ ...‬ﻭﺇﻥ ﺃﺳﺎﺀ ﺇﱃ ﺍﻟﺪﻫﺮ ﺃﺣﺴﻦ ﰊ ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻭﻗﺪ ﺑﻠﻐﺖ ﺇﱃ ﺃﻗﺼﻰ ﻣﺪﻯ ﻋﻤﺮﻱ ‪ ...‬ﻭﻛﻞ ﻏﺮﰊ ﻭﺃﺳﺘﺄﻧﺴﺖ ﺑﺎﻟﻨﻮﺏ‬
‫ﺇﺫﺍ ﲤﻸﺕ ﻣﻦ ﻏﻴﻆ ﻋﻠﻰ ﺯﻣﲏ ‪ ...‬ﻭﺟﺪﺗﲏ ﻧﺎﻓﺨﹰﺎ ﰲ ﺟﺬﻭﺓ ﺍﻟﻠﻬﺐ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻭﺇﻥ ﲤﻨﻴﺖ ﻋﻴﺶ ﺍﻟﺪﻫﺮ ﺃﲨﻌﻪ ‪ ...‬ﻭﺇﻥ ﺗﻌﺎﻳﻦ ﻣﺎﻭﱃ ﻣﻦ ﺍﳊﻘﺐ‬
‫ﻓﺎﻧﻈﺮ ﺇﱃ ﺳﲑ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻣﻀﻮﺍ ‪ ...‬ﻭ ﺍﳊﻆ ﻛﺘﺎﻬﺑﻢ ﻣﻦ ﺑﺎﻃﻦ ﺍﻟﻜﺘﺐ‬
‫ﲡﺪ ﺗﻔﺎﻭﻬﺗﻢ ﰱ ﺍﻟﻔﻀﻞ ﳐﺘﻠﻔﹰﺎ ‪ ...‬ﻭﺇﻥ ﺗﻘﺎﺭﺑﺖ ﺍﻷﺣﻮﺍﻝ ﰱ ﺍﻟﻨﺴﺐ‬
‫ﻫﺬﺍ‪ :‬ﻛﺘﺎﺝ ﻋﻠﻰ ﺭﺃﺱ ﻳﻌﻈﻤﻪ ‪ ...‬ﻭﺫﺍﻙ ﻛﺎﻟﺒﻌﺮ ﺍﳉﺎﰲ ﻋﻠﻰ ﺍﻟﺬﻧﺐ‬

‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻛﺎﻥ ﻣﺴﻜﻮﻳﺔ ﳎﻮﺳﻴﹰﺎ ﻭﺃﺳﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺭﻓﹰﺎ ﺑﻌﻠﻮﻡ ﺍﻷﻭﺍﺋﻞ ﻣﻌﺮﻓﺔ ﺟﻴﺪﺓ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻔﻮﺯ ﺍﻷﺻﻐﺮ‪.‬‬
‫ﻭﺻﻨﻒ ﻛﺘﺐ ﲡﺎﺭﺏ ﺍﻷﻣﻢ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺇﺑﺘﺪﺍﺅﻩ ﻣﻦ ﺑﻌﺪ ﺍﻟﻄﻮﻓﺎﻥ‪ ،‬ﻭﺍﻧﺘﻬﺎﺅﻩ ﺇﱃ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻭﻟﻪ‪ :‬ﻛﺘﺎﺏ ﺃﻧﺲ ﺍﻟﻔﺮﻳﺪ‪ ،‬ﻭﻫﻮ ﳎﻤﻮﻉ ﻳﺘﻀﻤﻦ ﺃﺧﺒﺎﺭﹰﺍ ﻭﺃﺷﻌﺎﺭﺍﹰ‪ ،‬ﻭﺣﻜﻤﹰﺎ ﻭﺃﻣﺜﺎﻻﹰ‪،‬ﻏﲑ ﻣﺒﻮﺏ‪ ،‬ﻭﻛﺘﺎﺏ ﺗﺮﺗﻴﺐ‬
‫ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺴﺘﻮﰲ ﺃﺷﻌﺎﺭ ﳐﺘﺎﺭﺓ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ‪ ،‬ﻭﻛﺘﺎﺏ ﲡﺎﻭﺯﺍﻥ ﻓﺮﺩ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺴﲑ ﺃﺟﺎﺩﻩ‪ ،‬ﺫﻛﺮ‬
‫ﻓﻴﻪ ﻣﺎ ﻳﺴﲑ ﺑﻪ ﺍﻟﺮﺟﻞ ﻧﻔﺴﻪ ﻣﻦ ﺃﻣﻮﺭ ﺩﻧﻴﺎﻩ‪ ،‬ﻣﺰﺟﻪ ﺑﺎﻷﺛﺮ ﻭﺍﻵﻳﺔ‪ ،‬ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﺍﻟﺸﻌﺮ ﻭﻟﻠﺒﺪﻳﻊ ﺍﳍﻤﺬﺍﱐ ﺇﱃ ﺃﰊ‬
‫ﺳﻠﻤﻰ ﻣﺴﻜﻮﻳﺔ‪ ،‬ﻳﻌﺘﺬﺭ ﻣﻦ ﺷﻲﺀ ﺑﻠﻐﻪ ﻋﻨﻪ‪ ،‬ﺑﻌﺪ ﻣﻮﺩﺓ ﻛﺎﻧﺖ ﺑﻴﻨﻬﻤﺎ‪:‬‬
‫ﻼ‬
‫ﺵ ﻭﺷﻰ ﰉ ﻋﻨﺪ ﻛﻢ ‪ ...‬ﻓﻼ ﲤﻬﻠﻴﻪ ﺃﻥ ﺗﻘﻮﱄ ﻟﻪ‪ :‬ﻣﻬ ﹰ‬
‫ﻭﻳﺎ ﻋﺰ‪ :‬ﺇﻥ ﻭﺍ ﹴ‬
 ‫ﺵ ﺑﻌﺰﺓ ﻋﻨﺪﻧﺎ ‪ ...‬ﻟﻘﻠﻨﺎ‪ :‬ﺗﺰﺣﺰﺡ ﻻﻗﺮﻳﺒﹰﺎ ﻭﻻﺳﻬﻼﹰ‬
‫ﻛﻤﺎ ﻟﻮ ﻭﺷﻰ ﻭﺍ ﹴ‬
‫ﺐ ﻭﺍﻓﺘﻪ ﺑﺄﺣﺎﺩﻳﺚ ﱂ ﻳﻌﺮﻫﺎ ﺍﳊﻖ ﻧﻮﺭﻩ‪ ،‬ﻭﻻ ﺍﻟﺼﺪﻕ ﻇﻬﻮﺭﻩ‪ ،‬ﻭﺃﻥ‬ ‫ﺑﻠﻐﲏ ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﺍﻟﺸﻴﺦ‪ ،‬ﺃﻥ ﻗﻴﻀﻪ ﻛﻠ ﹴ‬
‫ﺍﻟﺸﻴﺦ ﺃﺫﻥ ﳍﺎ ﻋﻠﻰ ﺣﺠﺎﺏ ﺃﺫﻧﻪ ﻭﻓﺴﺢ ﳍﺎ ﻓﻨﺎﺀ ﻇﻨﻪ‪ ،‬ﻭﻋﺎﺫ ﺍﷲ ﺃﻥ ﺃﻗﻮﳍﺎ‪ ،‬ﻭﺃﺳﺘﺠﻴﺰ ﻣﻌﻘﻮﳍﺎ‪ ،‬ﺑﻠﻰ ﻗﺪ ﻛﺎﻥ‬
‫ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﻋﺘﺎﺏ ﻻﻳﻨﺰﻉ ﻛﻨﻔﻪ‪ ،‬ﻭﻻﳚﺪﻑ ﺃﻧﻔﻪ‪ ،‬ﻭﺣﺪﻳﺚ ﻻﻳﺘﻌﺪﻯ ﺇﱃ ﺍﻟﻨﻔﺲ ﻭﺿﻤﲑﻫﺎ ﻭﻻ ﺗﻌﺮﻓﻪ ﺍﻟﺸﻔﺔ‬
‫ﻭﲰﲑﻫﺎ‪ ،‬ﻭﻋﺮﺑﺪﺓ ﻛﻌﺮﺑﺪﺓ ﺃﻫﻞ ﺍﻟﻔﻀﻞ‪ ،‬ﻻﺗﺘﺠﺎﻭﺯ ﻭﺍﻹﺩﻻﻝ‪ ،‬ﻭﻭﺣﺸﺔ ﻳﻜﺸﻔﻬﺎ ﻋﺘﺎﺏ ﳊﻈﺔ ﻛﻐﻨﺎﺀ ﺟﺤﻈﺔ‪،‬‬
‫ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﺭﰉ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﺣﱴ ﺻﺎﺭ ﺃﻣﺮﺍﹰ‪ ،‬ﻭﺗﺄﺑﻂ ﺷﺮﺍﹰ‪ ،‬ﻭﺃﻭﺣﺶ ﺣﺮﺍﹰ‪ ،‬ﻭﺃﻭﺟﺐ ﻋﺬﺭﺍﹰ‪ ،‬ﺑﻞ ﺳﺒﺤﺎﻥ ﻣﻦ‬
‫ﺟﻌﻠﲏ ﰲ ﺣﲑ ﺍﻟﻌﺬﺭ ﺃﺷﻴﻢ ﺑﺎﺭﻗﺘﻪ ﻭﺃﺳﺘﻘﺒﻞ ﺻﺎﻋﻘﺘﻪ‪ ،‬ﻭﺃﻧﺎ ﺍﳌﺴﺎﺀ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﺠﻤﻟﲏ ﻋﻠﻴﻪ‪ ،‬ﻭﺭﻣﻰ ﻣﻦ ﺍﳊﺴﺪﺓ ﲟﺎ‬
‫ﺭﻣﻴﺖ‪ ،‬ﻭﻭﻗﻒ ﻣﻦ ﺍﻟﻮﺟﺪ ﻭﺍﻟﻮﺣﺪﺓ ﺣﻴﺚ ﻭﻗﻔﺖ‪ ،‬ﻭﺍﺟﺘﻤﻊ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻜﺎﺭﻩ ﻣﺎ ﻭﺻﻔﺖ‪ ،‬ﺃﻋﺘﺬﺭ ﻣﻈﻠﻮﻣﺎﹰ‪،‬‬
‫ﻭﺃﺣﺴﻦ ﻣﻠﻮﻣﹰﺎ‪ ،‬ﻭﺿﺤﻚ ﻣﺸﺘﻮﻣﺎﹰ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ ﺍﻟﺸﻴﺦ ﻋﺪﺩ ﺃﺑﻨﺎﺀ ﺍﳊﺪﺩ‪ ،‬ﻭﺃﻭﻻﺩ ﺍﻟﻌﺪﺩ‪ ،‬ﻬﺑﺬﺍ ﺍﻟﺒﻠﺪ‪ ،‬ﳑﻦ ﻟﻴﺲ ﻟﻪ‬
‫ﳘﺔ ﺇﻻ ﰲ ﺷﻜﺎﻳﺔ‪ ،‬ﺃﻭ ﺣﻜﺎﻳﺔ‪ ،‬ﺃﻭ ﺳﻌﺎﻳﺔ ﺃﻭ ﻧﻜﺎﻳﺔ ﻟﻀﻦ ﺑﻌﺸﺮﺓ ﻏﺮﻳﺐ ﺇﺫﺍ ﺑﺪﺭ‪ ،‬ﻭﺑﻌﻴﺪ ﺇﺫﺍ ﺣﻀﺮ‪ ،‬ﻭﻟﺼﺎﻥ‬
‫ﳎﻠﺴﻪ ﻋﻤﻦ ﻻﻳﺼﻮﻧﻪ ﻋﻤﺎ ﺭﻗﻰ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﺒﲏ ﻗﻠﺖ ﻣﺎﺣﻜﻰ ﻟﻪ‪ ،‬ﺃﻟﻴﺲ ﺍﻟﺸﺎﰎ ﻣﻦ ﺃﲰﻊ ﺃﻟﻴﺲ ﺍﳉﺎﱐ ﻣﻦ ﺃﺑﻠﻎ ﻓﻘﺪ‬
‫ﻼ ﻻﻳﻬﺰ‪ ،‬ﺩﺳﻮﺍ ﺇﻟﻴﻪ ﺣﺪﻳﺜﻪ ﲟﺎ‬
‫ﺑﻠﻎ ﻣﻦ ﻛﻴﺪ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ‪ ،‬ﺃﻬﻧﻢ ﺣﲔ ﺻﺎﺩﻓﻮﺍ ﻣﻦ ﺍﻷﺳﺘﺎﺫ ﻧﻔﺴﹰﺎ ﻻﺗﺴﺘﻔﺰ‪ ،‬ﻭﺣﺒ ﹰ‬
‫ﺣﺮﺷﻮﺍ ﺑﻪ ﻧﺎﺭﻫﻢ‪ ،‬ﻭﺭﺩ ﻋﻠﻰ ﳑﺎﻗﺎﻟﻮﻩ‪ ،‬ﻓﻤﺎ ﻟﺒﺜﺖ ﺃﻥ ﻗﻠﺖ‪:‬‬
‫ﻓﺈﻥ ﻳﻚ ﺣﺮﺏ ﺑﲔ ﻗﻮﻣﻲ ﻭﻗﻮﻣﻬﺎ ‪ ...‬ﻓﺈﱐ ﳍﺎ ﰲ ﻛﻞ ﻧﺎﺋﺒﺔ ﺳﻠﻢ‬
‫ﻓﻠﻴﻌﻠﻢ ﺍﻟﺸﻴﺦ ﺍﻟﻔﺎﺿﻞ‪ ،‬ﺃﻥ ﰲ ﻛﺒﺪ ﺍﻷﻋﺪﺍﺀ ﻣﲎ ﲨﺮﺓ‪ ،‬ﻭﺃﻥ ﰲ ﺃﻭﻻﺩ ﺍﻟﺰﻧﺎ ﻋﻨﺪﻧﺎ ﻛﺜﺮﺓ‪ ،‬ﻗﺼﺎﺭﺍﻫﻢ ﻧﺎﺭ ﻳﺸﺒﻮﻬﻧﺎ‪،‬‬
‫ﺃﻭ ﻋﻘﺮﺏ ﻳﺪﺑﺒﻮﻬﻧﺎ‪ ،‬ﺃﻭ ﻣﻜﻴﺪﺓ ﻳﻄﻠﺒﻮﻬﻧﺎ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ ﺍﻟﻌﺬﺭ ﺇﻓﺮﺍﺭ ﲟﺎ ﻗﻴﻞ‪ ،‬ﻭﺃﻛﺮﻩ ﺃﻥ ﺃﺳﺘﻘﻴﻞ‪ ،‬ﺑﺴﻄﺖ ﰲ‬
‫ﺍﻻﻋﺘﺬﺍﺭ ﺷﺎﺫﺭﻭﺍﻧﺎﹰ‪ ،‬ﻭﺩﺧﻠﺖ ﰲ ﺍﻻﺳﺘﻘﺎﻟﺔ ﻣﻴﺪﺍﻧﺎﹰ‪ ،‬ﻟﻜﻨﻪ ﺃﻣﺮ ﱂ ﺃﺿﻊ ﺃﻭﻟﻪ‪ ،‬ﻓﻼ ﺃﺗﺪﺍﺭﻙ ﺁﺧﺮﻩ‪ ،‬ﻭﻗﺪ ﺃﰉ ﺍﻟﺸﻴﺦ‬
‫ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻮﺻﻞ ﻫﺬﺍ ﺍﻟﻨﺜﺮ ﺍﻟﻔﺎﺗﺮ ﺑﻨﻈﻢ ﻣﺜﻠﻪ‪ ،‬ﻓﻬﺎﻛﻪ ﻳﻠﻌﻦ ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ‪:‬‬
‫ﻣﻮﻻﻱ ﺇﻥ ﻋﺪﺕ ﻭﱂ ﺗﺮﺽ ﱄ ‪ ...‬ﺃﻥ ﺃﺷﺮﺏ ﺍﻟﺒﺎﺭﺩ ﱂ ﺃﺷﺮﺏ‬
‫ﺇﻣﺘﻂ ﺧﺪﻱ ﻭﺍﻧﺘﻌﻞ ﻧﺎﻇﺮﻱ ‪ ...‬ﻭﺻﻴﺪ ﺑﻜﻔﻲ ﲪﺔ ﺍﻟﻌﻘﺮﺏ‬
‫ﺑﺎﷲ ﻣﺎ ﺃﻧﻄﻖ ﻋﻦ ﻛﺎﺫﺏ ‪ ...‬ﻓﻴﻚ ﻭﻻﺃﺑﺮﻕ ﻋﻦ ﺧﻠﺐ‬
‫ﻓﺎﻟﺼﻔﻮ ﺑﻌﺪ ﺍﻟﻜﺪﺭﺍﳌﻔﺘﺮﻯ ‪ ...‬ﻛﺎﻟﺼﺤﻮ ﺑﻌﺪ ﺍﳌﻄﺮ ﺍﻟﺼﻴﺐ‬
‫ﺇﻥ ﺃﺟﱳ ﺍﻟﻐﻠﻈﺔ ﻣﻦ ﺳﻴﺪﻱ ‪ ...‬ﻓﺎﻟﺸﻮﻙ ﻋﻨﺪ ﺍﻟﺜﻤﺮ ﺍﻟﻄﻴﺐ‬
‫ﺃﻭ ﻧﻔﻖ ﺍﻟﺰﻭﺭ ﻋﻠﻰ ﻧﺎﻗﺪ ‪ ...‬ﻓﺎﳋﻤﺮ ﻗﺪ ﺗﻌﻀﺐ ﺑﺎﻟﺜﻴﺐ‬
‫ﻭﻟﻌﻞ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﳏﻤﺪ ﻳﻘﻮﻡ ﻣﻦ ﺍﻻﻋﺘﺬﺍﺭ‪ ،‬ﲟﺎ ﻗﻌﺪ ﻋﻨﻪ ﺍﻟﻘﻠﻢ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓﻨﻌﻢ ﺭﺍﺋﺪ ﺍﻟﻔﻀﻞ ﻫﻮ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪ .‬ﻭﺟﺎﺀ‬
‫ﺍﳉﻮﺍﺏ ﻣﻦ ﺃﰊ ﻋﻠﻲ‪:‬‬
‫ﻭﺇﺫﺍ ﺍﻟﻮﺍﺷﻲ ﺃﺗﻰ ﻳﺴﻌﻰ ﳍﺎ ‪ ...‬ﻧﻔﻊ ﺍﻟﻮﺍﺷﻲ ﲟﺎ ﺟﺎﺀ ﻳﻀﺮ‬
‫ﻓﻬﻤﺖ ﺧﻄﺎﺏ ﺍﻟﺸﻴﺦ ﺍﻟﻔﺎﺿﻞ‪ ،‬ﺍﻷﺩﻳﺐ ﺍﻟﺒﺎﺭﻉ‪ ،‬ﺍﻟﺬﻱ ﻟﻮ ﻗﻠﺖ‪ :‬ﺇﻧﻪ ﺍﻟﺴﺤﺮ ﺍﳊﻼﻝ‪ ،‬ﻭﺍﻟﻌﺬﺏ ﺍﻟﺰﻻﻝ‪ ،‬ﻟﻨﻘﺼﺘﻪ‬
‫ﺣﻈﻪ‪ ،‬ﻭﱂ ﺃﻭﻓﻪ ﺣﻘﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﺒﻼﻏﺎﺕ ﺍﻟﱵ ﺃﻭﻣﺄ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻮ ﺍﷲ ﻣﺎ ﺃﺫﻧﺖ ﳍﺎ‪ ،‬ﻭﻻ ﺃﺫﻧﺖ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﺃﺫﻫﺒﲏ ﻋﻦ ﻫﺬﻩ‬
‫ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﺃﺑﻌﺪﱐ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﻧﺰﻩ ﺍﷲ ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ‪ ،‬ﻭﲰﻌﻲ ﻋﻦ ﺍﻹﺻﻐﺎﺀ‪ ،‬ﻭﻣﺎ ﻳﺘﺨﺬ ﺍﻟﻌﺪﻭ ﺑﻴﻨﻬﻤﺎ ﳎﺎ ﹰﻻ‬
‫ﻭﺃﻣﺎ ﺍﻷﺑﻴﺎﺕ ﻓﻘﺪ ﺗﻜﻠﻔﺖ ﺍﳉﻮﺍﺏ ﻋﻨﻬﺎ‪ ،‬ﻻﻣﺴﺎﺟﻠﺔ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﻷﺑﻠﻎ ﺍﺠﻤﻟﻬﻮﺩ ﰲ ﻗﻀﺎﺀ ﺣﻘﻪ‪:‬‬
 ‫ﻳﺎ ﺑﺎﺭﻋﹰﺎ ﰲ ﺍﻷﺩﺏ ﺍﺠﻤﻟﺘﲎ ‪ ...‬ﻣﻨﻪ ﺿﺮﻭﺏ ﺍﻟﺜﻤﺮ ﺍﻟﻄﻴﺐ‬
‫ﻟﻮﻗﻠﺖ‪ :‬ﺇﻥ ﺍﻟﺒﺤﺮ ﻣﺴﺘﻐﺮﻕ ‪ ...‬ﰲ ﲝﺮﻙ ﺍﻟﻔﻴﺎﺽ ﱂ ﺃﻛﺬﺏ‬
‫ﻼ ﻓﻤﺎ ‪ ...‬ﻧﺰﻟﺖ ﺇﻻ ﻣﻨﺰﻝ ﺍﻟﻜﻮﻛﺐ‬‫ﺇﺫﺍ ﺗﺒﻮﺃﺕ ﳏ ﹰ‬
‫ﺃﲪﺪﺗﲏ ﺍﻟﺸﻌﺮ ﻭﺃﻋﺘﺒﺘﲏ ‪ ...‬ﻓﻴﻪ ﻭﱂ ﺃﺫﻣﻢ ﻭﱂ ﺃﻋﺘﺐ‬

‫ﻭﺍﻟﻌﺬﺭ ﳝﺤﻮ ﺫﻧﺐ ﻓﻌﺎﻟﻪ ‪ ...‬ﻓﻜﻴﻒ ﳝﺤﻮﻩ ﻭﱂ ﻳﺬﻳﺐ‬

‫ﺃﻧﺎ ﺍﻟﺬﻱ ﺁﺗﻴﻚ ﻣﺴﺘﻐﻔﺮﹰﺍ ‪ ...‬ﻣﻦ ﺯﻟﺔ ﱂ ﺗﻚ ﻣﻦ ﻣﺬﻫﱯ‬
‫ﻭﺃﻧﺖ ﻻﲤﻨﻊ ﻣﺴﺘﻮﻫﺒﹰﺎ ‪ ...‬ﻣﺎ ﹰﻻ ﻓﻬﺐ ﺫﻧﺒﹰﺎ ﳌﺴﺘﻮﻫﺐ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺯﻳﺮﻳﻦ‪ :‬ﻓﺈﻥ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﺍﲣﺬﻩ ﺧﺎﺯﻧﹰﺎ ﻟﻜﺘﺒﻪ‪،‬ﻭﺃﺭﺍﺩ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻘﺪﺡ ﺍﺑﻨﻪ ﺑﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ‬
‫ﻣﻦ ﺍﻟﺼﻨﺎﺋﻊ ﺍﳌﻘﺼﻮﺩﺓ‪ ،‬ﻭﺍﳌﻬﻤﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻭﻛﺎﻥ ﳛﺘﻤﻞ ﺫﻟﻚ ﻟﺒﻌﺾ ﺍﻟﻌﺰﺍﺯﺓ ﺑﻈﻠﻪ‪ ،‬ﻭﺍﻟﺘﻈﺎﻫﺮ ﲜﺎﻫﻪ‪.‬‬

‫ﻧﺴﺨﺔ ﻭﺻﻴﺔ ﺃﺑﻮ ﻋﻠﻰ ﺍﳌﺴﻜﺎﻭﻳﺔ‬

‫" ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻦ ﺍﻟﺮﺣﻴﻢ " ‪ :‬ﻫﺬﺍ ﻣﺎﻋﺎﻫﺪ ﻋﻠﻴﻪ ﺃﲪﺪ ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﺁﻣﻦ ﰲ ﺳﺮﺑﻪ‪ ،‬ﻣﻌﺎﰱ ﰲ ﺟﺴﻤﻪ‬
‫ﻋﻨﺪ ﻗﻮﺕ ﻳﻮﻣﻪ‪،‬ﻻ ﺗﺪﻋﻪ ﺇﱃ ﻫﺬﻩ ﺍﳌﻌﺎﻫﺪﺓ‪ ،‬ﺿﺮﻭﺭﺓ ﻧﻔﺲ ﻭﻻ ﺑﺪﻥ‪ ،‬ﻭﻻ ﻳﺮﻳﺪ ﻬﺑﺎ ﻣﺮﺍﺀﺍﺓ ﳐﻠﻮﻕ‪ ،‬ﻭﻻ ﺍﺳﺘﺠﻼﺏ‬
‫ﻣﻨﻔﻌﺔ ﻭﻻ ﺩﻓﻊ ﻣﻀﺮﺓ ﻣﻨﻬﻢ‪ ،‬ﻋﺎﻫﺪ ﻋﻠﻰ ﺃﻥ ﳚﺎﻫﺪ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺘﻔﻘﺪ ﺃﻣﺮﻩ‪ ،‬ﻓﻴﻌﻒ‪ ،‬ﻭﻳﺸﺠﻊ‪ ،‬ﻭﳛﻜﻢ‪ .‬ﻭﻋﻼﻣﺔ‬
‫ﻋﻔﺘﻪ‪ :‬ﺃﻥ ﻳﻘﺘﺼﺪ ﰲ ﻣﺂﺭﺏ ﺑﺪﻧﻪ‪ ،‬ﺣﱴ ﻻ ﳛﻤﻠﻪ ﺍﻟﺸﺮﻩ ﻋﻠﻰ ﻣﺎ ﻳﻀﺮ ﺟﺴﻤﻪ‪ ،‬ﺃﻭ ﻳﻬﺘﻚ ﻣﺮﻭﺀﺗﻪ‪ .‬ﻭﻋﻼﻣﺔ‬
‫ﺷﺠﺎﻋﺘﻪ‪ :‬ﺃﻥ ﳛﺎﺭﺏ ﺩﻭﺍﻋﻰ ﻧﻔﺴﻪ ﺍﻟﺬﻣﻴﻤﺔ‪ ،‬ﺣﱴ ﻻ ﺗﻘﻬﺮﻩ ﺷﻬﻮﺓ ﻗﺒﻴﺤﺔ‪ ،‬ﻭﻻ ﻏﻀﺐ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‪ .‬ﻭﻋﻼﻣﺔ‬
‫ﺣﻜﻤﺘﻪ‪ :‬ﺃﻥ ﻳﺴﺘﺒﺼﺮ ﰲ ﺍﻋﺘﻘﺎﺩﺍﺗﻪ ﺣﱴ ﻻﻳﻔﻮﺗﻪ ﺑﻘﺪﺭ ﻃﺎﻗﺘﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻟﻴﺼﻠﺢ ﺃﻭﻻﺩ‬
‫ﻧﻔﺴﻪ ﻭﻳﻬﺬﻬﺑﺎ‪ ،‬ﻭﳛﺼﻞ ﻟﻪ ﻣﻦ ﻫﺬﻩ ﺍﺠﻤﻟﺎﻫﺪﺓ ﲦﺮﺍﻬﺗﺎ‪ ،‬ﺍﻟﱵ ﻫﻲ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﻳﺘﻤﺴﻚ ﳍﺬﻩ ﺍﻟﺘﺬﻛﺮﺓ‪ ،‬ﻭﳚﺘﻬﺪ‬
‫ﰲ ﺍﻟﻘﻴﺎﻡ ﻬﺑﺎ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﲟﻮﺟﺒﻬﺎ‪ ،‬ﻭﻫﻰ ﲬﺴﺔ ﻋﺸﺮﺓ ﺑﺎﺑﹰﺎ‪ :‬ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﺼﺪﻕ ﻋﻠﻰ‬
‫ﺍﻟﻜﺬﺏ ﰲ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﺍﳋﲑ ﻋﻠﻰ ﺍﻟﺸﺮ ﰲ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﳉﻬﺎﺩ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻷﺟﻞ ﺍﳊﺮﺏ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﺑﲔ ﺍﳌﺮﺀ‬
‫ﻭﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻟﺰﻭﻡ ﻃﺎﺋﻔﻬﺎ‪ ،‬ﻭﺣﻔﻆ ﺍﳌﻮﺍﻋﻴﺪ ﺣﱴ ﻳﻨﺠﺰﻫﺎ‪ .‬ﻭﺃﻭﻝ ﺫﻟﻚ‪ ،‬ﻣﺎ ﺑﲔ ﻭﺑﲔ ﺍﷲ ﺟﻞ‬
‫ﻭﻋﺰ‪ .‬ﻭﻗﻠﺔ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﺎﺱ ﺑﺘﺮﻙ ﺍﻻﺳﺘﺮﺳﺎﻝ‪ .‬ﻭﳏﺒﺔ ﺍﳉﻤﻴﻞ ﻷﻧﻪ ﲨﻴﻞ ﻻ ﻟﻐﲑ ﺫﻟﻚ‪ .‬ﻭﺍﻟﺼﻤﺖ ﰲ ﺃﻭﻗﺎﺕ‬
‫ﺣﺮﻛﺎﺕ ﺍﻟﻨﻔﺲ ﻟﻠﻜﻼﻡ‪ ،‬ﺣﱴ ﻳﺴﺘﺸﺎﺭ ﻓﻴﻪ ﺍﻟﻌﻘﻞ‪ .‬ﻭﺣﻔﻆ ﺍﳊﺎﻝ ﺍﻟﱵ ﲢﺼﻞ ﰲ ﺷﻲﺀ ﺣﱴ ﺗﺼﲑ ﻣﻠﻜﺔ‪ ،‬ﻭﻻ‬
‫ﺗﻔﺴﺪ ﺑﺎﻻﺳﺘﺮﺳﺎﻝ‪ .‬ﻭﺍﻻﻗﺪﺍﻡ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﺻﻮﺍﺑﹰﺎ‪ .‬ﻭﺍﻹﺷﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻯ ﻫﻮ ﺍﻟﻌﻤﺮ ﻟﻴﺴﺘﻌﻤﻞ ﰲ‬
‫ﺍﳌﻬﻢ ﺩﻭﻥ ﻏﲑﻩ‪ .‬ﻭﺗﺮﻙ ﺍﳋﻮﻑ ﻣﻦ ﺍﳌﻮﺕ ﻭﺍﻟﻔﻘﺮ ﻟﻌﻤﻞ ﻣﺎ ﻳﻨﺒﻐﻲ‪ .‬ﻭﺗﺮﻙ ﺍﻟﺘﻮﺍﱐ‪ .‬ﻭﺗﺮﻙ ﺍﻻﻛﺘﺮﺍﺙ ﻷﻗﻮﺍﻝ ﺃﻫﻞ‬
‫ﺍﻟﺸﺮ ﻭﺍﳊﺴﺪ‪ ،‬ﻟﺌﻼ ﻳﺸﺘﻐﻞ ﲟﻘﺎﺗﻠﺘﻬﻢ‪ .‬ﻭﺗﺮﻙ ﺍﻻﻧﻔﻌﺎﻝ ﳍﻢ‪ .‬ﻭﺣﺴﻦ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻐﲎ ﻭﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﳍﻮﺍﻥ‬
‫ﲜﻬﺔ ﻭﺟﻬﺔ‪ .‬ﻭﺫﻛﺮ ﺍﳌﺮﺽ ﻭﻗﺖ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﺍﳍﻢ ﻭﻗﺖ ﺍﻟﺴﺮﻭﺭ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﻋﻨﺪ ﺍﻟﻐﻀﺐ‪ ،‬ﻟﻴﻘﻞ ﺍﻟﻄﻐﻰ ﻭﺍﻟﺒﻐﻰ‪.‬‬
‫ﻭﻗﻮﺓ ﺍﻷﻣﻞ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﺮﺟﺎﺀ‪ .‬ﻭﺍﻟﺜﻘﺔ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺻﺮﻑ ﲨﻴﻊ ﺍﻟﺒﺎﻝ ﺇﻟﻴﻪ‪.‬‬

‫ﺃﲪﺪ ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﻟﺼﺨﺮﻯ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‬

 ‫ﻗﺘﻞ ﰲ ﺃﻭﺍﺧﺮ ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻫﻜﺬﺍ ﺫﻛﺮ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﳏﻤﻮﺩ ﺍﺑﻦ ﺃﺭﺳﻼﻥ‪ ،‬ﰲ ﺗﺎﺭﻳﺦ ﺧﻮﺍﺭﺯﻡ‪ ،‬ﻭﻗﺎﻝ‪:‬ﻫﻮ‬
‫ﺃﺣﺪ ﻣﻔﺎﺧﺮ ﺧﻮﺍﺭﺯﻡ‪ ،‬ﺃﺩﻳﺐ ﻛﺎﻣﻞ‪ ،‬ﻭﻋﺎﱂ ﻣﺎﻫﺮ‪ ،‬ﻭﻛﺎﺗﺐ ﺑﺎﺭﻉ‪ ،‬ﻭﺷﺎﻋﺮ ﺳﺎﺣﺮ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ ﰲ‬
‫ﻛﺘﺎﺑﻪ‪ :‬ﻟﻪ ﻇﺮﻑ ﺣﺠﺎﺯﻯ‪ ،‬ﻭﺧﻂ ﻋﺮﺍﻗﻲ‪ ،‬ﻭﺑﻼﻏﺔ ﺟﺰﻟﺔ ﺳﻬﻠﺔ‪ ،‬ﻭﻣﺮﻭﺀﺓ ﻇﺎﻫﺮﺓ‪ ،‬ﻭﳏﺎﺳﻦ ﻣﺘﻈﺎﻫﺮﺓ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ‬
‫ﻛﺜﲑ‪ ،‬ﳚﻤﻊ ﻓﻴﻪ ﺑﲔ ﺍﻹﺳﺮﺍﻉ ﻭﺍﻹﺑﺪﺍﻉ‪ ،‬ﻭﻳﺄﺧﺬ ﺑﻄﺮﰲ ﺍﻹﺗﻘﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﰒ ﻫﻮ ﰲ ﺍﻻﺭﲡﺎﻝ‪ ،‬ﻓﺮﺩ ﺍﻟﺮﺟﺎﻝ‬
‫ﺑﺴﺮﻋﺔ ﺧﺎﻃﺮﻩ‪ ،‬ﻭﺳﻼﻣﺔ ﻃﺒﻌﻪ‪ ،‬ﻭﺣﺼﻮﻝ ﺃﻋﻨﺔ ﺍﻟﻘﻮﺍﰱ ﰱ ﻳﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻋﻨﻔﻮﺍﻥ ﺷﺒﺎﺑﻪ‪ ،‬ﺃﱂ ﲝﻀﺮﺓ ﺍﻟﺼﺎﺣﺐ‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻓﺎﻗﺘﺒﺲ ﻣﻦ ﻧﻮﺭﻫﺎ‪ ،‬ﻭﺍﻏﺘﺮﻑ ﻣﻦ ﲝﺮﻫﺎ‪ ،‬ﻭﺍﳔﺮﻁ ﰲ ﺳﻠﻚ ﺃﻋﻴﺎﻥ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻬﺑﺎ‪ ،‬ﻭﺗﺰﻭﺩ ﻣﻦ‬
‫ﲦﺎﺭﻫﺎ‪ ،‬ﻓﺤﺴﻦ ﺃﺛﺮﻩ ﻭﻃﺎﺏ ﺧﱪﻩ ﻭﺭﺟﻊ ﺇﱃ ﺃﻭﻃﺎﻧﻪ‪ ،‬ﻭﺃﻗﺎﻡ ﲝﻀﺮﺓ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﰲ ﺃﺟﻠﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻭﺟﻮﻩ ﺍﻟﻌﻤﺎﻝ‪،‬‬
‫ﻭﻫﻮ ﺍﻵﻥ ﻣﻦ ﺃﺧﺺ ﺟﻠﺴﺎﺀ ﺍﻷﻣﲑ‪ ،‬ﻭﺃﻗﺮﺏ ﻧﺪﻣﺎﺋﻪ‪،‬ﻭﺃﻓﻀﻞ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺃﺟﻞ ﺷﻌﺮﺍﺋﻪ‪ ،‬ﻭﻻ ﻳﻜﺎﺩ ﳜﻠﻮ ﻣﻨﻪ ﳎﺎﻟﺲ‬
‫ﺃﻧﺴﻪ‪ ،‬ﻭﻻﻳﺘﻘﺸﻊ ﻋﻨﻪ ﺳﺤﺎﺋﺐ ﺟﻮﺩﻩ‪ ،‬ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﻘﺘﺮﺡ ﻋﻠﻴﻪ ﺍﻷﺷﻌﺎﺭ ﰲ ﺍﳌﻌﺎﱐ ﺍﻟﺒﺪﻳﻌﺔ‪ ،‬ﻭﻳﻜﻤﻞ ﳍﺎ ﻭﻳﻔﻲ‪،‬‬
‫ﻭﻳﻌﻠﻨﻬﺎ ﰱ ﺍﻟﻮﻗﺖ ﻭﺍﻟﺴﺎﻋﺔ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻳﻌﺮﺿﻬﺎ ﻋﻠﻴﻪ‪.‬ﻭﻋﻬﺪﻯ ﺑﺬﻟﻚ ﺍﺠﻤﻟﻠﺲ ﺍﻟﻌﺎﱄ‪ ،‬ﻟﻴﻠﺔ ﻣﻦ ﺍﻟﻠﻴﺎﱃ‪ ،‬ﻭﻗﺪ‬
‫ﺟﺮﻯ ﻓﻴﻪ ﺫﻛﺮ ﺃﰉ ﺍﻟﻔﻀﻞ ﺍﳍﻤﺬﺍﱐ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺇﻋﺠﺎﺯ ﻟﻄﺎﺋﻔﻪ ﻭﺧﺼﺎﺋﺼﻪ ﰱ ﺍﻻﺭﲡﺎﻻﺕ‪ ،‬ﻭﺳﺮﻋﺔ ﺇﺗﻴﺎﻧﻪ‬
‫ﻭﺇﺛﺒﺎﺗﻪ ﺑﺎﻻﻗﺘﺮﺍﺣﺎﺕ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺘﺐ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺘﺮﺡ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺒﺘﺪﺉ ﺑﺂﺧﺮ ﺳﻄﺮﹴ‪،‬ﰒ ﻫﻠﻢ ﺟﺮﺍ ﺇﱃ ﺍﻟﺴﻄﺮ‬
‫ﺍﻷﻭﻝ‪،‬ﺣﱴ ﳜﺮﺟﻪ ﻣﺴﺘﻮﰲ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻛﺄﻣﻠﺢ ﺷﺊ ﻭﺃﺣﺴﻨﻪ‪ ،‬ﻓﺎﻧﺘﺪﺏ ﺍﻟﺼﺨﺮﻱ ﳍﺬﻩ ﺍﻟﻨﺎﺩﺭﺓ‪ ،‬ﻭﺿﻤﻦ‬
‫ﺍﻷﺳﺘﻘﻼﻝ ﻬﺑﺬﻩ ﺍﻟﻐﺮﻳﺒﺔ ﺍﻟﺼﻌﺒﺔ‪ ،‬ﻓﺮﺳﻢ ﻟﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳊﺴﲔ ﺍﻟﺴﻬﻴﻠﻲ‪ ،‬ﺃﻥ ﻳﻜﺘﺐ ﰲ ﻣﻌﲎ ﻣﺆﻟﻒ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﺘﺎﺑﹰﺎ ﺇﱃ ﺍﻟﺪﻫﺨﺪﹰﺍ ﺃﰊ ﺳﻌﻴﺪ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﳊﻮﺍﱃ‪ ،‬ﻳﺬﻛﺮ ﻓﻴﻪ‪ :‬ﺃﻥ ﺃﺧﺒﺎﺭ ﻓﻼﻥ ﰱ ﳏﺎﺳﻦ ﺃﺩﺑﻪ‪،‬‬
‫ﻭﺑﺪﻳﻊ ﺗﺄﻟﻴﻔﺎﺗﻪ‪ ،‬ﱂ ﺗﺰﻝ ﺗﺄﺗﻴﻨﺎ‪ ،‬ﰒ ﺗﺸﻮﻗﻨﺎ ﺇﱃ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻔﻀﻞ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﻘﻠﻢ ﻭ ﺍﻟﻘﺮﻃﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﻛﺘﺐ ﺃﻭ ﹰﻻ‬
‫ﺍﻟﺴﻄﺮ ﺍﻟﺬﻯ ﻳﻘﻊ ﰲ ﺁﺧﺮﻩ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰒ ﱂ ﻳﺰﻝ ﳝﻀﻰ ﻗﺪﻣﹰﺎ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻳﺮﺗﻔﻊ ﻋﻦ ﻋﺠﺰﻩ ﺇﱃ‬
‫ﺻﺪﺭﻩ‪ ،‬ﻭﻣﻦ ﺳﻔﻠﻪ ﺇﱃ ﻋﻠﻮﻩ‪ ،‬ﻭﻳﺼﻞ ﺃﻭﺍﺧﺮﻩ ﺑﺄﻭﺍﺋﻠﻪ‪ ،‬ﺣﱴ ﺃﰎ ﺍﳌﻌﲎ ﺍﳌﻘﺘﺮﺡ ﻋﻠﻴﻪ‪ ،‬ﻣﻊ ﺟﻮﺩﺓ ﺍﻷﻟﻔﺎﻅ‬
‫ﻭﺳﻬﻮﻟﺘﻬﺎ‪ ،‬ﻭﺣﺴﻦ ﻣﻄﺎﻟﻌﻬﺎ‪ .‬ﻭﻓﺮﻍ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﰱ ﺯﻣﻦ ﻗﺼﲑ ﺍﳌﺪﺓ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﻣﻨﻪ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﺃﺛﺮﺍﺕ ﻓﻴﻪ‬
‫ﺍﻟﻜﺎﺳﺎﺕ‪ ،‬ﻓﻮﻗﻊ ﺫﻟﻚ ﺃﺣﺴﻦ ﻣﻮﻗﻊ‪ ،‬ﻭﻋﺪ ﻣﻦ ﳏﺎﺳﻨﻪ‪ .‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺭﺳﺎﺋﻞ ﻣﺪﻭﻧﺔ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮ ﳎﻠﺪ‪.‬‬
‫ﻓﻤﻦ ﻣﻨﺜﻮﺭ ﻛﻼﻣﻪ‪:‬ﺍﻟﺸﻴﺦ‪ :‬ﺃﺻﺪﻕ ﳍﺠﺔ‪ ،‬ﻭﺃﺑﲔ ﰲ ﺍﻟﻜﺮﻡ ﳏﺠﺔ‪،‬ﻣﻦ ﺃﻥ ﳜﻠﻒ ﺑﺮﻕ ﺿﻤﺎﻧﻪ‪ ،‬ﻭﻻ ﳝﻄﺮ ﺳﺤﺎﺏ‬
‫ﺇﺣﺴﺎﻧﻪ‪ ،‬ﻓﻠﻴﺖ ﺷﻌﺮﻯ‪ :‬ﻣﺎ ﺍﻟﺬﻯ ﻓﻌﻠﻪ ﰱ ﺃﻣﺮ ﻭﻟﻴﻪ‪،‬ﺍﻟﻘﺎﺻﺮ ﻋﻠﻴﻪ ﺃﻣﻠﻪ؟‪،‬ﻭﻫﻞ ﺑﻠﻎ ﺍﻟﻜﺘﺎﺏ ﺃﺟﻠﻪ؟‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻬﻞ‬
‫ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻣﻦ ﺍﺳﺘﻬﻼ ﹰﻻ ﻭﻻﻧﺪﻯ ﻛﺎﻷﻓﻖ‪ ،‬ﻭﻟﻨﺮﻯ ﻷﻓﻖ ﻣﻮﺍﻋﺪﻩ ﻫﻼ ﹰﻻ‪ .‬ﺁﺧﺮ‪:‬ﻃﺒﻊ ﻛﺮﻣﻪ‪ :‬ﺃﻏﻠﺐ ﻣﻦ ﺃﻥ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﻫﺰ‪ ،‬ﻭﺣﺴﺎﻡ ﻓﻀﻠﻪ‪ ،‬ﺃﻗﻄﻊ ﻣﻦ ﺃﻥ ﻳﻬﺰ ﳊﺰ‪ .‬ﺁﺧﺮ‪:‬ﺃﻣﺎ ﺇﱐ ﻻﺃﺭﺿﻰ ﻣﻦ ﻛﺮﻣﻪ ﺍﻟﻌﺪ‪ ،‬ﺃﻥ ﲡﺮ ﺃﻭﻟﻴﺎﺅﻩ ﻋﻠﻰ ﺷﻮﻙ‬
‫ﺍﻟﺮﺩ‪ ،‬ﻓﺒﺤﻖ ﳎﺪﻩ ﺍﶈﺾ‪ ،‬ﺍﻟﺬﻯ ﻓﺎﻕ ﺑﻪ ﺃﻫﻞ ﺍﻷﺭﺽ‪ ،‬ﺃﻥ ﻳﺮﻓﻊ ﻋﻦ ﺣﺎﺟﱵ ﻗﻨﺎﻉ ﺍﳋﺠﻞ‪ ،‬ﻭ ﻭﻻﻳﻌﺘﱪ ﺃﻣﻠﻲ ﻓﻴﻬﺎ‬
‫ﻗﺒﻞ ﺣﻠﻮﻝ ﺍﻷﺟﻞ ﻭﻫﺬﺍ ﻗﺴﻢ ﺃﺭﺟﻮ ﺃﻥ ﻳﺼﻮﻧﻪ ﻋﻦ ﺍﳊﻨﺚ‪ ،‬ﻭﻋﻬﺪ ﺃﻇﻦ ﺃﻧﻪ ﻻ ﻳﻌﺮﺿﻪ ﻟﻠﻨﻜﺚ‪ .‬ﺁﺧﺮ‪:‬ﻻ ﺃﺩﺭﻯ‪:‬‬
‫ﺃﻫﻨﺊ ﺍﻟﺸﻴﺦ ﺑﻌﻮﺩﻩ ﺇﱃ ﻣﺮﻛﺰﻩ‪ ،‬ﻭﻣﺴﺘﻘﺮ ﻋﺰﻩ‪ ،‬ﺳﺎﳌﹰﺎ ﰲ ﻧﻔﺴﻪ‪ ،‬ﺍﻟﱵ ﺳﻼﻣﺘﻬﺎ ﺳﻼﻣﺔ ﺍﳌﻌﺎﱄ ﻭﺍﳌﻜﺎﺭﻡ‪ ،‬ﻭﻫﻰ‬
‫ﺃﺟﺴﻢ ﺍﳌﺘﺎﻉ ﻭﺃﻧﻔﺲ ﺍﻟﻐﻨﺎﺋﻢ؟‪ ،‬ﺃﻡ ﺃﻫﻨﺊ ﺍﳊﻀﺮﺓ ﺑﻪ‪ ،‬ﻓﻘﺪ ﻋﺎﺩ ﺇﻟﻴﻬﺎ ﻣﺎﺅﻫﺎ‪ ،‬ﻭﺭﺟﻊ ﺑﺮﺟﻮﻋﻪ ﺣﺴﻨﻬﺎ ﻭﻬﺑﺎﺅﻫﺎ‪ ،‬ﺃﻡ‬
‫ﺃﻫﲎ ﺍﳌﻠﻚ ‪ -‬ﺛﺒﺖ ﺍﷲ ﺃﺭﻛﺎﻧﻪ ‪ -‬؟ ﻛﻤﺎ ﻧﻀﺮ ﲟﻜﺎﻧﻪ ﻣﻨﻪ ﺯﻣﺎﻧﻪ‪ ،‬ﻓﻘﺪ ﺁﺏ ﺇﻟﻴﻪ ﺭﻭﻧﻘﻪ‪ ،‬ﻭﺯﺍﻝ ﻋﻦ ﺃﻣﺮﻩ ﺭﻧﻘﻪ‪ ،‬ﺃﻡ‬
‫ﺃﻫﻨﺊ ﺍﻟﻔﻀﻞ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺫﻭﻯ ﻋﻮﺩﻩ‪ ،‬ﰒ ﺍﺣﻀﺮ ﻭﺃﻭﺭﻕ‪ ،‬ﻭﻫﻮﻯ ﳒﻤﻪ‪ ،‬ﰒ ﺃﻧﺎﺭ ﻭﺃﺷﺮﻕ‪ ،‬ﺃﻡ ﺃﻫﻨﺊ ﲨﺎﻋﺔ ﺍﻷﻭﻟﻴﺎﺀ‬
‫ﻭﺍﳋﺪﻡ‪ ،‬ﻭﻛﺎﻓﺔ ﻛﺘﺎﺏ ﺍﻹﻧﺸﺎﺀ ﻓﻘﺪ ﻋﺎﺷﻮﺍ‪ ،‬ﻭﺍﻧﺘﻌﺸﻮﺍ ﻭﺍﺭﺗﺎﺷﻮﺍ‪ ،‬ﻭﺍﺭﺗﻔﻌﺖ ﻧﻮﺍﻇﺮﻫﻢ ﺑﻌﺪ ﺍﻻﳔﻔﺎﺽ‪،‬‬
 ‫ﻭﺍﻧﺸﺮﺣﺖ ﺻﺪﻭﺭﻫﻢ ﻏﺐ ﺍﻻﻧﻘﺒﺎﺽ‪ .‬ﻭﺃﻧﺎ ﺃﻋﺪ ﻧﻔﺴﻲ ﻣﻦ ﲨﻠﺘﻬﻢ‪ ،‬ﻭﻻ ﺃﳓﺮﻑ ﻣﻊ ﻃﻮﻝ ﺍﻟﻌﻬﺪ ﻋﻦ ﻗﺒﻠﺘﻬﻢ‪.‬‬
‫ﻭﻟﻪ‪ :‬ﻛﺘﺎﰊ ﻭﻗﺪ ﻋﺮﺗﲏ ﻋﻠﺔ ﻣﻨﻌﺘﲏ ﻣﻦ ﺍﺳﺘﻐﺮﺍﻕ ﺍﳌﻌﺎﱐ ﻭﺍﺳﺘﻴﻌﺎﻬﺑﺎ‪ ،‬ﻭﺇﺷﺒﺎﻉ ﺍﻟﻜﻠﻢ ﰱ ﻭﺟﻮﻫﻬﺎ ﻭﺃﺑﻮﺍﻬﺑﺎ‪،‬‬
‫ﻓﺎﺧﺘﺼﺮﺕ ﻭﻗﺼﺮﺕ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﺒﺬ ﺍﻟﻴﺴﲑﺓ ﺍﻗﺘﺼﺮﺕ‪ ،‬ﻭﻣﺎ ﺃﻋﺮﻑ ﻫﺬﻩ ﺍﻟﻌﻠﺔ‪ ،‬ﺇﻻ ﻣﻦ ﻋﻮﺍﺩﻱ ﻓﺮﺍﻗﻪ‪ ،‬ﻭﺩﻭﺍﻋﻲ‬
‫ﺍﺷﺘﻴﺎﻗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻨﻌﻤﺔ ﲟﻜﺎﻧﻪ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻏﲑ ﺧﺎﻓﻴﺔ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻻ ﺃﻬﻧﺎ ﺍﺯﺩﺍﺩﺍﺕ ﺍﻵﻥ‬
‫ﻇﻬﻮﺭﺍﹰ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻗﺪﺭﻫﺎ ﻣﺴﺘﻮﺭﺍﹰ‪ ،‬ﻭﻗﺪﺭ ﺍﻟﻨﻌﻤﺔ ﻻﻳﻌﺮﻑ ﺇﻻ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﻣﻊ ﺍﻻﻧﺘﻘﺎﻝ‪- ،‬‬
‫ﺃﻫﻠﻨﺎ ﺍﷲ ﻟﻌﻮﺩﻫﺎ ‪ ، -‬ﻟﻨﺤﺴﻦ ﺟﻮﺍﺭﻫﺎ‪ ،‬ﺑﺸﻜﺮﻫﺎ ﻭﲪﺪﻫﺎ‪ ،‬ﻭﺃﺻﺤﺒﻪ ﺍﻟﺴﻼﻣﺔ ﺣﺎ ﹰﻻ ﻭﻣﺮﲢﻼﹰ‪ ،‬ﻭﻣﻘﻴﻤﹰﺎ ﻭﻣﺘﻨﻘﻼﹰ‪،‬‬
‫ﺇﻧﻪ ﺧﲑ ﺻﺎﺣﺐ‪ ،‬ﻳﺼﺤﺐ ﻛﻞ ﻏﺎﺋﺐ‪.‬‬

‫ﻭﻟﻪ‪ :‬ﻭﺻﻞ ﻛﺘﺎﺏ ﺍﻟﺸﻴﺦ ﻓﻴﻤﺎ ﺣﻼﱏ ﺑﻪ‪ ،‬ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﱴ ﻫﻮ ﻬﺑﺎ ﺣﺎﻝ‪ ،‬ﻭﺃﻧﺎ ﻣﻨﻬﺎ ﺧﺎﻝ ﻭﻗﺪ ﻛﺎﻥ ﺃﻋﺎﺭﱐ ﻣﻨﻬﺎ‬
‫ﻋﺎﺭﻳﺔ‪ ،‬ﻭﺟﺪﺕ ﻧﻔﺴﻲ ﻣﻨﻬﺎ ﻋﺎﺭﻳﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻧﻈﺮ ﺇﱃ ﺑﻌﲔ ﺭﺿﺎﻩ‪ ،‬ﻭﺷﻬﺪ ﱄ ﺑﻘﻠﺐ ﻫﻮﺍﻩ‪ .‬ﻓﻼ ﻳﻨﻈﺮﻥ ﺑﻌﲔ‬
‫ﺍﻟﺮﺿﻰ‪ ،‬ﻓﻨﻈﺮﻬﺗﺎ ﺭﲟﺎ ﲡﻨﺢ‪ ،‬ﻭﻻ ﻳﺸﻬﺪﻥ ﺑﻘﻠﺐ ﺍﳍﻮﻯ‪ ،‬ﻓﺈﻬﻧﺎ ﺷﻬﺎﺩﺓ ﲡﺮﺡ ﻭﻟﻪ‪ :‬ﻛﻞ ﻣﻦ ﻭﺭﺩ ﺟﻨﺎﺏ ﺍﻟﺸﻴﺦ ﻣﻦ‬
‫ﻼ ﻭﻻ ﺗﻮﺟﻪ ﺗﻠﻘﺎﺀﻩ‬
‫ﺃﻣﺜﺎﱄ‪ ،‬ﺇﳕﺎ ﻭﺭﺩ ﺑﺄﻣﻞ ﻣﻨﻔﺴﺦ‪ ،‬ﰒ ﺻﺪﺭ ﺑﺼﺪﺭ ﻣﻨﺸﺮﺡ‪ ،‬ﺇﺫ ﻣﺎ ﺍﻣﺘﺪﺕ ﺇﻟﻴﻪ ﻳﺪ ﻓﺎﺭﺗﺪﺕ ﻋﺎﻃ ﹰ‬
‫ﺭﺟﺎﺀ ﻓﻌﺎﺩ ﺑﺎﻃﻼﹰ‪ .،‬ﻭﺃﻧﺎ ﺃﺟﻠﻪ ﺃﻥ ﻳﻔﺴﺦ ﻣﻦ ﺑﻴﻨﻬﻢ ﺫﺭﻳﻌﺔ ﺭﺟﺎﺋﻲ‪ ،‬ﻭﻳﻨﺴﺦ ﺷﺮﻳﻌﺔ ﻭﻻﺋﻲ‪ ،‬ﺑﻞ ﺃﻇﻦ ﺇﻥ ﱂ ﻳﻔﻀﻠﲏ‬
‫ﻋﻠﻴﻬﻢ ﰲ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﱂ ﻳﻨﻘﺼﲏ ﻋﻨﻬﻢ ﰱ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﰒ ﻟﻴﺲ ﻃﻤﻌﻲ ﰲ ﻣﺎﻟﻪ‪ ،‬ﻓﻜﻔﺎﱐ ﻣﺎ ﴰﻠﲏ ﻣﻦ ﺃﻓﻀﺎﻟﻪ‪ ،‬ﺑﻞ‬
‫ﻛﻔﺎﻩ ﻣﺎ ﺗﻜﻠﻔﻪ ﰱ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻣﻦ ﻛﻠﻔﺔ ﺍﳌﺮﻭﺓ‪ ،‬ﺍﻟﱴ ﺗﻨﻮﺀ ﺑﺎﻟﻌﺼﺒﺔ ﺃﻭﱃ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻟﻜﻦ ﻃﻤﻌﻲ ﰲ ﺟﺎﻫﻪ‪ ،‬ﻭﻣﻦ‬
‫ﺿﻦ ﺑﻪ ﻣﻠﻮﻡ‪ .‬ﺇﺫ ﺍﻟﺒﺨﻞ ﺑﻪ ﻟﺆﻡ‪ .‬ﻭﻣﻦ ﺃﺷﻌﺎﺭﻩ ﳝﺪﺡ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ‪ :‬ﻭﻟﻪ‪ :‬ﻭﺻﻞ ﻛﺘﺎﺏ ﺍﻟﺸﻴﺦ ﻓﻴﻤﺎ‬
‫ﺣﻼﱏ ﺑﻪ‪ ،‬ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﱴ ﻫﻮ ﻬﺑﺎ ﺣﺎﻝ‪ ،‬ﻭﺃﻧﺎ ﻣﻨﻬﺎ ﺧﺎﻝ ﻭﻗﺪ ﻛﺎﻥ ﺃﻋﺎﺭﱐ ﻣﻨﻬﺎ ﻋﺎﺭﻳﺔ‪ ،‬ﻭﺟﺪﺕ ﻧﻔﺴﻲ ﻣﻨﻬﺎ‬
‫ﻋﺎﺭﻳﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻧﻈﺮ ﺇﱃ ﺑﻌﲔ ﺭﺿﺎﻩ‪ ،‬ﻭﺷﻬﺪ ﱄ ﺑﻘﻠﺐ ﻫﻮﺍﻩ‪ .‬ﻓﻼ ﻳﻨﻈﺮﻥ ﺑﻌﲔ ﺍﻟﺮﺿﻰ‪ ،‬ﻓﻨﻈﺮﻬﺗﺎ ﺭﲟﺎ ﲡﻨﺢ‪ ،‬ﻭﻻ‬
‫ﻳﺸﻬﺪﻥ ﺑﻘﻠﺐ ﺍﳍﻮﻯ‪ ،‬ﻓﺈﻬﻧﺎ ﺷﻬﺎﺩﺓ ﲡﺮﺡ ﻭﻟﻪ‪ :‬ﻛﻞ ﻣﻦ ﻭﺭﺩ ﺟﻨﺎﺏ ﺍﻟﺸﻴﺦ ﻣﻦ ﺃﻣﺜﺎﱄ‪ ،‬ﺇﳕﺎ ﻭﺭﺩ ﺑﺄﻣﻞ ﻣﻨﻔﺴﺦ‪،‬‬
‫ﻼ ﻭﻻ ﺗﻮﺟﻪ ﺗﻠﻘﺎﺀﻩ ﺭﺟﺎﺀ ﻓﻌﺎﺩ ﺑﺎﻃﻼﹰ‪ .،‬ﻭﺃﻧﺎ ﺃﺟﻠﻪ‬
‫ﰒ ﺻﺪﺭ ﺑﺼﺪﺭ ﻣﻨﺸﺮﺡ‪ ،‬ﺇﺫ ﻣﺎ ﺍﻣﺘﺪﺕ ﺇﻟﻴﻪ ﻳﺪ ﻓﺎﺭﺗﺪﺕ ﻋﺎﻃ ﹰ‬
‫ﺃﻥ ﻳﻔﺴﺦ ﻣﻦ ﺑﻴﻨﻬﻢ ﺫﺭﻳﻌﺔ ﺭﺟﺎﺋﻲ‪ ،‬ﻭﻳﻨﺴﺦ ﺷﺮﻳﻌﺔ ﻭﻻﺋﻲ‪ ،‬ﺑﻞ ﺃﻇﻦ ﺇﻥ ﱂ ﻳﻔﻀﻠﲏ ﻋﻠﻴﻬﻢ ﰲ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﱂ ﻳﻨﻘﺼﲏ‬
‫ﻋﻨﻬﻢ ﰱ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﰒ ﻟﻴﺲ ﻃﻤﻌﻲ ﰲ ﻣﺎﻟﻪ‪ ،‬ﻓﻜﻔﺎﱐ ﻣﺎ ﴰﻠﲏ ﻣﻦ ﺃﻓﻀﺎﻟﻪ‪ ،‬ﺑﻞ ﻛﻔﺎﻩ ﻣﺎ ﺗﻜﻠﻔﻪ ﰱ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻣﻦ‬
‫ﻛﻠﻔﺔ ﺍﳌﺮﻭﺓ‪ ،‬ﺍﻟﱴ ﺗﻨﻮﺀ ﺑﺎﻟﻌﺼﺒﺔ ﺃﻭﱃ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻟﻜﻦ ﻃﻤﻌﻲ ﰲ ﺟﺎﻫﻪ‪ ،‬ﻭﻣﻦ ﺿﻦ ﺑﻪ ﻣﻠﻮﻡ‪ .‬ﺇﺫ ﺍﻟﺒﺨﻞ ﺑﻪ ﻟﺆﻡ‪.‬‬
‫ﻭﻣﻦ ﺃﺷﻌﺎﺭﻩ ﳝﺪﺡ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ‪:‬‬
‫ﺃﺷﺒﻪ ﺍﻟﺒﺪﺭ ﰲ ﺍﻟﺴﻨﺎ ﻭﺍﻟﺴﻨﺎﺀ ‪ ...‬ﻭﺣﻮﻯ ﺭﻗﺔ ﺍﳍﻮﻯ ﻭ ﺍﳍﻮﺍﺀ‬
‫ﻭﺃﺗﻰ ﺍﻟﺸﻴﺐ ﺑﻌﺪﻫﺎ ﻣﻨﻔﺬﹰﺍ ﱄ ‪ ...‬ﻋﻦ ﻳﺪ ﺍﻟﺪﻫﺮ ﺑﺎﻟﺒﻠﻰ ﻭ ﺍﻟﺒﻼﺀ‬
‫ﻭﺇﺫﺍ ﺷﺎﺀ ﺑﺎﻟﻨﺪﻯ ﺍﳌﻠﻚ ﺍﻟﻌﺎ ‪ ...‬ﺩﻝ ﰲ ﺍﺠﻤﻟﺪ ﻭﺍﻟﻌﻠﻰ ﻭ ﺍﻟﻌﻼﺀ‬
‫ﺃﺑﺪﻝ ﺍﻟﺸﲔ ﻣﻨﻪ ﺳﻴﻨﹰﺎ ﻭﺃﻭﻃﺎ ‪ ...‬ﱐ ﺍﻟﺜﺮﻳﺎ ﻣﻦ ﺍﻟﺜﺮﻯ ﻭ ﺍﻟﺜﺮﺍﺀ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ ﰲ ﺍﳍﺠﺎﺀ‪:‬‬
‫ﺃﻳﺎﺫﺍ ﺍﻟﻔﻀﺎﺋﻞ ﻭ ﺍﻟﻼﻡ ﺣﺎﺀ ‪ ...‬ﻭﻳﺎﺫﺍ ﺍﳌﻜﺎﺭﻡ ﻭ ﺍﳌﻴﻢ ﻫﺎﺀ‬
‫ﻭﻳﺎ ﺃﳒﺐ ﺍﻟﻨﺎﺱ ﻭ ﺍﻟﺒﺎﺀ ﺳﲔ ‪ ...‬ﻭﻳﺎﺫﺍ ﺍﻟﺼﻴﺎﻧﺔ ﻭ ﺍﻟﺼﺎﺩ ﺧﺎﺀ‬
 ‫ﻭﻳﺎ ﺃﻛﺘﺐ ﺍﻟﻨﺎﺱ ﻭ ﺍﻟﺘﺎﺀ ﺫﺍﻝ ‪ ...‬ﻭﻳﺎ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻭ ﺍﻟﻌﲔ ﻇﺎﺀ‬
‫ﲡﻮﺩ ﻋﻠﻰ ﺍﻟﻜﻞ ﻭ ﺍﻟﺪﺍﻝ ﺭﺍﺀ ‪ ...‬ﻓﺄﻧﺖ ﺍﻟﺴﺨﻲ ﻭﻳﺘﻠﻮﻩ ﻓﺎﺀ‬
‫ﻭﻟﻘﺪ ﺻﺮﺕ ﻋﻴﺒﹰﺎ ﻟﺪﺍﺀ ﺍﻟﺒﻐﺎﺀ ‪ ...‬ﻭﻣﻦ ﻗﺒﻞ ﻛﺎﻥ ﻳﻌﺎﺏ ﺍﻟﺒﻐﺎﺀ‬
‫ﻭﻟﻪ ﻳﺴﺘﻬﺪﻱ ﻣﺎﺀ ﺍﻟﻮﺭﺩ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺣﻜﻰ ﺍﻟﻮﺭﺩ ﺍﻟﻄﺮﺉ ﺑﻌﺮﻓﻪ ‪ ...‬ﻭﺑﻈﺮﻓﻪ ﻭﺑﻠﻄﻔﻪ ﻭﻬﺑﺎﺋﻪ‬
‫ﺇﻥ ﺷﺌﺖ ﻭ ﺍﻹﻓﻀﺎﻝ ﻣﻨﻚ ﺳﺠﻴﺔ ‪ ...‬ﺃﻫﺪﻳﺖ ﱄ ﻗﺎﺭﻭﺭﺓ ﻣﻦ ﻣﺎﺋﻪ‬
‫ﻭﻟﻪ ﻗﺼﻴﺪﺓ ﰲ ﺃﰉ ﺍﻟﻔﺘﺢ ﺍﻟﺒﺴﱵ‪:‬‬
‫ﻧﺴﺐ ﻛﺮﱘ ﻓﺎﺿﻞ ﺃﻧﺴﻰ ﺑﻪ ‪ ...‬ﻣﻦ ﻛﺎﻥ ﻣﻌﺘﻤﺪﹰﺍ ﻋﻠﻰ ﺃﻧﺴﺎﺑﻪ‬
‫ﻗﺪ ﻛﻨﺖ ﰲ ﻧﻮﺏ ﺍﻟﺰﻣﺎﻥ ﻭﺻﺮﻓﻪ ‪ ...‬ﺇﺫ ﻋﻀﲏ ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ ﺑﻨﺎﺑﻪ‬
‫ﻓﺎﻟﻴﻮﻡ ﺟﺎﺑﻨﺖ ﺍﳊﻮﺍﺩﺙ ﺟﺎﻧﱯ ‪ ...‬ﺇﺫﺍ ﻗﺪ ﻧﺴﺒﺖ ﺇﱃ ﻛﺮﱘ ﺟﻨﺎﺑﻪ‪.‬‬
‫ﻧﻔﺴﻤﺼﺪﻗﺔ ﲨﻴﻊ ﻋﺪﺍﻬﺗﺎ ‪ ...‬ﻳﻜﻦ ﻣﻜﺬﺑﺔ ﻇﻨﻮﻥ ﻋﺪﺍﻬﺗﺎ‬
‫ﳘﺎﺗﻪ ﺣﻜﻤﺖ ﻋﻠﻰ ﻫﺎﻣﺎﻬﺗﺎ ‪ ...‬ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻟﻠﻮﺣﺶ ﻣﻦ ﺃﻗﻮﺍﳍﺎ‬
‫ﻭﻣﻦ ﻗﺼﻴﺪﺓ ﰱ ﺃﰉ ﺍﳊﺴﲔ ﺍﻟﺴﻬﻴﻠﻲ‪:‬‬
‫ﻧﻔﺲ ﻣﺼﺪﻗﺔ ﲨﻴﻊ ﻋﺪﺍﻬﺗﺎ ‪ ...‬ﺇﺫ ﺃﺻﺒﺤﺖ ﻟﻠﻮﺣﺶ ﻣﻦ ﺃﻗﻮﺍﻬﺗﺎ‬
‫ﻳﺎ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﻳﺎ ﺧﲑ ﻣﻦ ‪ ...‬ﻭﱃ ﺍﻟﻮﺯﺍﺭﺓ ﻋﻨﺪ ﺧﲑ ﻭﻻﻬﺗﺎ‬
‫ﻣﺎﺩﺍﻣﺖ ﺍﻷﻳﺎﻡ ﰲ ﺍﻟﻐﻔﻼﺕ ﻋﻦ ‪ ...‬ﻋﺮﺻﺎﺕ ﳎﺪﻙ ﻓﺎﻏﺘﻨﻢ ﻏﻔﻼﻬﺗﺎ‬
‫ﻭﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﻟﺌﻦ ﲞﻠﺖ ﺑﺈﺳﻌﺎﺩﻯ ﺳﻌﺎﺩ ‪ ...‬ﻓﺈﱐ ﺑﺎﻟﻔﺆﺍﺩ ﳍﺎ ﺟﻮﺍﺩ‬
‫ﻭﺇﻥ ﻧﻔﺬ ﺍﺻﻄﺒﺎﺭﻯ ﰲ ﻫﻮﺍﻫﺎ ‪ ...‬ﻓﺪﻣﻊ ﺍﻟﻌﲔ ﻟﻴﺲ ﻟﻪ ﻧﻔﺎﺩ‬
‫ﺃﺭﻯ ﺛﻠﺠﹰﺎ ﺑﻮﺟﻨﺘﻬﺎ ﻭﻧﺎﺭﹰﺍ ‪ ...‬ﻟﺘﻠﻚ ﺍﻟﻨﺎﺭ ﰲ ﻗﻠﱯ ﺍﺗﻘﺎﺩ‬
‫ﻓﻬﺐ ﻣﻦ ﻧﺎﺭﻫﺎ ﻛﺎﻥ ﺍﺣﺘﺮﺍﻗﻲ ‪ ...‬ﻓﻠﻢ ﺑﺎﻟﺜﻠﺞ ﻣﺎ ﺑﺮﺩ ﺍﻟﻔﺆﺍﺩ؟‬
‫ﻷﺟﺘﻬﺪﻥ ﰲ ﻃﻠﺐ ﺍﳌﻌﺎﱄ ‪ ...‬ﺑﺴﻌﻲ ﻣﺎ ﻋﻠﻴﻪ ﻣﺴﺘﺰﺍﺩ‬
‫ﻓﺈﻥ ﺃﺩﺭﻛﺖ ﺁﻣﺎﱃ ﻭﺇﻻ ‪ ...‬ﻓﻠﻴﺲ ﻋﻠﻰ ﺇﻻ ﺍﳉﺘﻬﺎﺩ‬
‫ﻭﻟﻪ ﰱ ﺑﻌﺾ ﺍﻟﺼﺪﻭﺭ‪:‬‬

‫ﲨﻌﺖ ﺇﱃ ﺍﻟﻌﻠﻲ ﺷﺮﻑ ﺍﻷﺑﻮﻩ ‪ ...‬ﻭﺣﺰﺕ ﺇﱃ ﺍﻟﻨﺪﻯ ﻓﻀﻞ ﺍﳌﺮﻭﻩ‬

‫ﺃﺗﻴﺘﻚ ﺧﺎﺩﻣﹰﺎ ﻓﺮﻓﻌﺖ ﻗﺪﺭﻱ ‪ ...‬ﺇﱃ ﺍﻟﺼﺪﺍﻗﺔ ﻭﺍﻷﺧﻮﻩ‬
‫ﻓﻤﺎ ﺷﺒﻬﺘﲏ ﺇﱃ ﲟﻮﺳﻰ ‪ ...‬ﺭﺃﻯ ﻧﺎﺭﹰﺍ ﻓﺸﺮﻑ ﺑﺎﻟﻨﺒﻮﺓ‪.‬‬
‫ﻭﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﺃﲰﻌﺖ ﻳﺎﻣﻮﻻﻯ ﺩﻩ ‪ ...‬ﺭ ﻱ ﺑﻌﺪ ﺑﻌﺪﻙ ﻣﺎﺻﻨﻊ؟‬
‫ﺃﺧﲏ ﻋﻠﻲ ﺑﺼﺮﻓﻪ ‪ ...‬ﻓﺮﺃﻳﺖ ﻫﻮﻝ ﺍﳌﻄﻠﻊ‬
 ‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪﺍﳋﻮﺍﺭﺯﻣﻲ‬

‫ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﺴﻬﻠﻲ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ .‬ﻗﺎﻝ ﳏﻤﻮﺩ ﺑﻦ ﳏﻤﺪ ﺍﻹﺳﻼﻣﻲ ﰲ ﺗﺎﺭﻳﺦ ﺧﻮﺍﺭﺯﻡ ﺇﻧﻪ ﻣﺎﺕ ﺑﺴﺮ ﻣﻦ ﺭﺃﻯ‪ ،‬ﰲ‬
‫ﺳﻨﺔ ﲦﺎﻥ ﻋﺸﺮﺓ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻳﺬﻛﺮﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻫﻮ ﻣﻦ ﺃﺟﻠﺔ ﺧﻮﺍﺭﺯﻡ‪ ،‬ﻭﺑﻴﺘﻪ ﺑﻴﺖ ﺭﻳﺎﺳﺔ ﻭﻭﺯﺍﺭﺓ‪ ،‬ﻭﻛﺮﻡ‬
‫ﻭﻣﺮﻭﺀﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ‪ :‬ﻭﻫﻮ ﻭﺯﻳﺮ ﺍﺑﻦ ﻭﺯﻳﺮ‪:‬‬
‫ﻭﺭﺙ ﺍﻟﻮﺯﺍﺭﺓ ﻛﺎﺑﺮﹰﺍ ﻋﻦ ﻛﺎﺑﺮ ‪ ...‬ﻣﻮﺻﻮﻟﺔ ﺍﻻﺳﻨﺎﺩ ﺑﺎﻻﺳﻨﺎﺩ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﳚﻤﻊ ﺑﲔ ﺁﻻﺕ ﺍﻟﺮﻳﺎﺳﺔ‪ ،‬ﻭﺃﺩﻭﺍﺕ ﺍﻟﻮﺯﺍﺭﺓ‪،‬ﻭﻳﻀﺮﺏ ﰱ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻵﺩﺍﺏ ﺑﺎﻟﺴﻬﺎﻡ ﺍﻟﻔﺎﺋﺰﺓ‪ ،‬ﻭﻳﺄﺧﺬ‬
‫ﻣﻦ ﺍﻟﻜﺮﻡ ﻭﺣﺴﻦ ﺍﻟﺸﻴﻢ ﺑﺎﳊﻈﻮﻅ ﺍﻟﻮﺍﻓﺮﺓ‪ :‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺮﻭﺿﺔ ﺍﻟﺴﻬﻴﻠﻴﺔ ﰲ ﺍﻷﻭﺻﺎﻑ ﻭﺍﻟﺘﺸﺒﻴﻬﺎﺕ‪ ،‬ﻭﺑﺄﻣﺮﻩ‬
‫ﻭﺍﻟﺘﻤﺎﺳﻪ‪ ،‬ﺻﻨﻒ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳊﺴﻮﰲ ﰲ ﺍﳌﺬﻫﺐ ﻛﺘﺎﺏ ﺍﳍﻴﻠﻰ‪ ،‬ﻳﺬﻛﺮ ﻓﻴﻪ ﺍﳌﺬﻫﺒﲔ‪ :‬ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪،‬‬
‫ﻭﺍﳊﻨﻔﻲ ﻭﻟﻪ ﺷﻌﺮ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻭﱂ ﻳﺴﺒﻖ ﺍﱃ ﻣﻌﻨﺎﻩ‪:‬‬
‫ﺃﻻ ﺳﻘﻨﺎ ﺍﻟﺼﻬﺒﺎﺀ ﺻﺮﻓﹰﺎ ﻓﺈﻬﻧﺎ ‪ ...‬ﺃﻋﺰ ﻋﻠﻴﻨﺎ ﻣﻦ ﻋﺘﺎﻕ ﺍﻟﺘﺮﺣﻞ‬
‫ﻭﺇﱐ ﻷﻗﻠﻰ ﺍﻟﻨﻘﻞ ﺣﺒﹰﺎ ﻟﻄﻌﻤﻬﺎ ‪ ...‬ﻟﺌﻼ ﻳﺰﻭﻝ ﺍﻟﻄﻌﻢ ﻋﻨﺪ ﺍﻟﺘﻨﻘﻞ‬
‫ﻭﻟﻪ ﰲ ﺍﻟﻨﺠﻮﻡ‪:‬‬
‫ﻓﺎﻟﺸﻬﺐ ﺗﻠﻤﻊ ﰱ ﺍﻟﻈﻼﻡ ﻛﺄﻬﻧﺎ ‪ ...‬ﺷﺮﺭ ﺗﻄﺎﻳﺮ ﻣﻦ ﺩﺧﺎﻥ ﺍﻟﻨﺎﺭ‬
‫ﻓﻜﺄﻬﻧﺎ ﻓﻮﻕ ﺍﻟﺴﻤﺎﺀ ﺑﻨﺎﺩﻕ ‪ ...‬ﺍﻟﻜﺎﻓﻮﺭ ﻓﻮﻕ ﺻﻼﻳﺔ ﺍﻟﻌﻄﺎﺭ‬
‫ﻭﻟﻪ ﰱ ﺍﻟﻨﺠﻮﻡ ﺃﺷﻌﺎﺭ‪ ،‬ﻣﻨﻬﺎ ﰱ ﺷﻌﺎﻉ ﺍﻟﻘﻤﺮ ﻋﻠﻰ ﺍﳌﺎﺀ‪:‬‬
‫ﻛﺄﳕﺎ ﺍﻟﺒﺪﺭ ﻓﻮﻕ ﺍﳌﺎﺀ ﻣﻄﻠﻌﹰﺎ ‪ ...‬ﻳﻘﺪﺭ ﻓﻤﺪ ﻟﻪ ﺟﺴﺮ ﻣﻦ ﺍﻟﺬﻫﺐ‬
‫ﻛﺄﳕﺎ ﺍﻟﺒﺪﺭ ﻓﻮﻕ ﺍﳌﺎﺀ ﻣﻄﻠﻌﹰﺎ ‪ ...‬ﻭﳓﻦ ﺑﺎﻟﺸﻂ ﰲ ﳍﻮ ﻭﰲ ﻃﺮﺏ‬
‫ﻣﻠﻠﺖ ﻭﺃﻧﺎ ﻓﺄﻫﻮﻯ ﻟﻠﻌﺒﻮﺭ ﻓﻠﻢ ‪ ...‬ﻳﻘﺪﺭ ﻓﻤﺪ ﻟﻪ ﺟﺴﺮ ﻣﻦ ﺍﻟﺬﻫﺐ‬
‫ﺧﺮﺝ ﺍﻟﺴﻬﻴﻞ ﻣﻦ ﺧﻮﺍﺭﺯﻡ‪ ،‬ﰱ ﺳﻨﺔ ﺍﺭﺑﻊ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ ﺍﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺗﻮﻃﻨﻬﺎ‪ ،‬ﻭﺗﺮﻙ ﻭﺯﺍﺭﺓ ﺧﻮﺍﺭﺯﻡ ﺷﺎﻩ‪ ،‬ﺃﰊ‬
‫ﺍﻟﻌﺒﺎﺱ ﻣﺄﻣﻮﻥ ﺧﻮﻓﹰﺎ ﻣﻦ ﺷﺮﻩ‪ ،‬ﻭﳌﺎ ﻗﺪﻡ ﺑﻐﺪﺍﺩ‪ ،‬ﺃﻛﺮﻣﻪ ﻓﺨﺮ ﺍﳌﻠﻚ ﺃﺑﻮ ﻏﺎﻟﺐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺧﻠﻒٍ‪ ،‬ﻭﻫﻮ ﻭﺍﱄ‬
‫ﺍﻟﻌﺮﺍﻕ ﻳﻮﻣﺌﺬ‪ ،‬ﻭﺗﻠﻘﺎﻩ ﺑﺎﳉﻤﻴﻞ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﻓﺨﺮ ﺍﳌﻠﻚ‪ ،‬ﺧﺮﺝ ﻣﻦ ﺑﻐﺪﺍﺩ ﻫﺎﺭﺑﹰﺎ ﺍﻳﻀﺎﹰ‪ ،‬ﺣﱴ ﳊﻖ ﺑﻐﺮﻳﺐ ﺑﻦ‬
‫ﻣﻘﻦﹴ‪ ،‬ﺧﻮﻓﹰﺎ ﻋﻠﻰ ﻣﺎﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﻏﺮﻳﺐ ﺻﺎﺣﺐ ﺍﻟﺒﻼﺩ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﺗﻜﺮﻳﺖ‪،‬ﻭﺩﺟﻴﻞ‪ ،‬ﻭﻣﺎ ﻻﺻﻘﻬﺎ‪ ،‬ﻓﺄﻗﺎﻡ ﻋﻨﺪﻩ ﺍﱃ ﺍﻥ‬
‫ﻣﺎﺕ‪ ،‬ﻭﺧﻠﻒ ﻋﺸﺮﻳﻦ ﺍﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﺳﻠﻤﻬﺎ ﻏﺮﻳﺐ ﺇﱃ ﻭﺭﺛﺘﻪ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﳊﺴﻦ ﺍﳌﺮﺯﻭﻗﻲ‬

‫ﺃﺑﻮ ﻋﻠﻲ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻛﺎﻥ ﻏﺎﻳﺔ ﰲ ﺍﻟﺬﻛﺎﺀ ﻭﺍﻟﻔﻄﻨﺔ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﳊﺠﺞ‪ ،‬ﻭﺣﺴﻦ‬
‫ﺍﻻﺧﺘﻴﺎﺭ ﻭﺗﺼﺎﻧﻴﻔﻪ ﻻ ﻣﺰﻳﺪ ﻋﻠﻴﻬﺎ ﰱ ﺍﳉﻮﺩﺓ ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺯﻛﺮﻳﺎ‪ ،‬ﳛﲕ ﺑﻦ ﻣﻨﺪﺓ ﰲ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﺳﻨﺔ‬
‫ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺘﺐ ﻋﻨﻪ ﺳﻌﻴﺪ ﺍﻟﺒﻘﺎﻝ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﰲ ﻣﻌﺠﻤﻪ ﻭﺟﺪﺕ ﺧﻄﺔ ﻋﻠﻰ ﻛﺘﺎﺏ‬
‫ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻗﺪ ﻗﺮﺉ ﻋﻠﻴﻪ ﰱ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻗﺮﺃ ﻛﺘﺎﺏ‬
‫ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻋﻠﻰ ﺃﰊ ﻋﻠﻰ ﺍﻟﻔﺎﺭﺳﻰ‪ ،‬ﻭﺗﺘﻠﻤﺬ ﻟﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺭﺃﺳﹰﺎ ﺑﻨﻔﺴﻪ ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ‪،‬‬
 ‫ﺃﺟﺎﺩ ﻓﻴﻪ ﺟﺪﺍ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﻔﺼﻴﺢ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺃﺷﻌﺎﺭ ﻫﺬﻳﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺯﻣﻨﺔ‪،‬‬
‫ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳌﻮﺟﺰ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﻨﺤﻮ ﻗﺎﻝ ﺍﻟﺼﺎﺣﺐ ﺑﻦ ﻋﺒﺎﺩ‪ :‬ﻓﺎﺯ ﺑﺎﻟﻌﻠﻢ ﻣﻦ ﺃﺻﺒﻬﺎﻥ ﺛﻼﺛﺔ‪ :‬ﺣﺎﺋﻚ‪،‬‬
‫ﻭﺣﻼﺝ‪ ،‬ﻭﺇﺳﻜﺎﻑ‪ ،‬ﻓﺎﳊﺎﺋﻚ ﻫﻮ ﺍﳌﺮﺯﻭﻗﻰ ﻭﺍﳊﻼﺝ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺑﻦ ﻣﺎﺷﺪﺓ‪ ،‬ﻭﺍﻹﺳﻜﺎﻑ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳋﻄﻴﺐ‬
‫ﺑﺎﻟﺮﻱ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﰲ ﺍﻟﻠﻐﺔ ﻭﻭﺟﺪﺕ ﰲ ﺍﺠﻤﻟﻤﻮﻉ ﲞﻂ ﺑﻌﺾ ﻓﻀﻼﺀ ﺍﻟﻌﺠﻢ‪ ،‬ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ‬
‫ﺍﻷﺑﻴﻮﺭﺩﻯ‪ :‬ﺃﺑﻮ ﻋﻠﻰ ﺍﳌﺮﺯﻭﻗﻲ‪ ،‬ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ‪ ،‬ﻭﺍﳍﺬﻟﻴﲔ‪ :‬ﻗﺮﺃ ﻋﻠﻰ ﺃﰉ ﻋﻠﻰ‪ ،‬ﻭﻫﻮ ﻳﺘﻔﺎﺻﺢ ﰲ‬
‫ﺗﺼﺎﻧﻴﻔﻪ ﻛﺎﺑﻦ ﺟﲏ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﻠﻢ ﺍﻭﻻﺩ ﺑﲎ ﺑﻮﻳﻪ ﺑﺄﺻﺒﻬﺎﻥ‪ ،‬ﻭﺩﺧﻞ ﺇﻟﻴﻪ ﺍﻟﺼﺎﺣﺐ ﻓﻤﺎ ﻗﺎﻡ ﻟﻪ ﻓﻠﻤﺎ ﺃﻓﻀﺖ‬
‫ﺍﻟﻮﺯﺍﺭﺓ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﺟﻔﺎﻩ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺜﻌﻠﱯ ﺍﳌﻔﺴﺮ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺸﻬﻮﺭ‬
‫ﺑﺄﻳﺪﻯ ﺍﻟﻨﺎﺱ ﺍﳌﻌﺮﻭﻑ ﺑﺘﻔﺴﲑ ﺍﻟﺜﻌﻠﱯ ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﲎ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺍﳊﺎﻓﻆ ﺍﳌﺼﺮﻯ‪ ،‬ﻭﻧﻘﻠﺘﻪ ﻣﻦ‬
‫ﺣﺎﺷﻴﺔ ﻛﺘﺎﺏ ﺍﻹﻛﻤﺎﻝ ﻻﺑﻦ ﻣﺎﻛﻮﻟﺔ‪ ،‬ﰱ ﳏﺮﻡ ﺳﻨﺔ ﺳﺒﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ ﻓﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺍﺳﺤﺎﻕ ﺍﻟﺜﻌﻠﱯ ﺍﳌﻔﺴﺮ‪،‬‬
‫ﺟﻠﻴﻞ ﺧﺮﺍﺳﺎﱏ‪ ،‬ﻭﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﰲ ﺍﻟﺴﻴﺎﻕ ﻓﻘﺎﻝ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﺑﻮ ﺍﺳﺤﺎﻕ ﺍﻟﺜﻌﻠﱮ‪ ،‬ﺍﳌﻘﺮﺉ‬
‫ﺍﳌﻔﺴﺮ‪ ،‬ﺍﻟﻮﺍﻋﻆ ﺍﻷﺩﻳﺐ‪ ،‬ﺍﻟﺜﻘﺔ ﺍﳊﺎﻓﻆ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﺍﳊﺎﻭﻯ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﺍﺋﺪ‪ ،‬ﻣﻦ‬
‫ﺍﳌﻌﺎﱏ ﻭﺍﻹﺷﺎﺭﺍﺕ‪ ،‬ﻭﻛﻠﻤﺎﺕ ﺃﺭﺑﺎﺏ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﻭﺟﻮﻩ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺍﻟﻌﺮﺍﺋﺲ ﻭﺍﻟﻘﺼﺺ‪،‬‬
‫ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﳑﺎ ﻻ ﳛﺘﺎﺝ ﺍﱃ ﺫﻛﺮﻩ ﻟﺸﻬﺮﺗﻪ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ ﺍﻟﻨﻘﻞ‪ ،‬ﻣﻮﺛﻮﻕ ﺑﻪ ﺣﺪﺙ ﻋﻦ ﺃﰊ ﻃﺎﻫﺮ ﺑﻦ ﺧﺰﳝﺔ‪،‬‬
‫ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﳌﻘﺮﺉ‪ ،‬ﻭﺍﰊ ﺑﻜﺮ ﺑﻦ ﻫﺎﻧﺊ ﻭﺍﰊ ﺑﻜﺮ ﺑﻦ ﺍﻟﻄﺮﺍﺯﻯ‪ ،‬ﻭﺍﳌﺨﻠﺪﻯ‪ ،‬ﻭﺍﳋﻔﺎﻑ‪ ،‬ﻭﺃﰉ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﻟﺮﻭﻣﻲ‪ ،‬ﻭﻃﺒﻘﺘﻬﻢ ﻭﻫﻮ ﻛﺜﲑ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺜﲑ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﺫﻛﺮ ﻭﻓﺎﺗﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ﻗﺎﻝ‪ :‬ﻭﲰﻊ ﻣﻨﻪ ﺍﻟﻮﺍﺣﺪﻱ‬
‫ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺃﺧﺬﻩ ﻋﻨﻪ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﻭﺣﺪﺙ ﻋﻨﻪ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﻋﺎﺻﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻟﺮﻳﺎﺳﺔ ﺑﺎﳊﺪﻳﺚ ﺭﻳﺎﺳﺔ ﻧﺬﻟﺔ‪ ،‬ﺇﻥ‬
‫ﺃﺻﺢ ﺍﻟﺸﻴﺦ ﻭﺣﻔﻆ‪ ،‬ﻭﺻﺪﻕ ﻓﺄﲪﻰ‪ ،‬ﻗﺎﻟﻮﺍ ﻫﺬﺍ ﺷﻴﺦ ﻛﻴﺲ‪ ،‬ﻭﺇﺫﺍ ﻭﻫﻢ ﻗﺎﻟﻮﺍ ﺷﻴﺦ ﻛﺬﺍﺏ ﻭﻟﻪ ﻛﺘﺎﺏ ﺭﺑﻴﻊ‬
‫ﺍﳌﺬﻛﺮﻳﻦ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪،‬ﺑﻦ ﺩﻟﻮﻳﻪ‬

‫ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﳏﻤﻮﺩ‪ ،‬ﺑﻦ ﺩﻟﻮﻳﻪ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻻﺳﺘﻮﺍﺋﻲ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ‪ ،‬ﰱ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺛﻼﺛﲔ‬
‫ﻭﺍﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﻌﺮﻑ ﺑﺎﻟﺪﻟﻮﻱ‪ ،‬ﻭﺍﺳﺘﻮﻯ ﺍﻟﱵ ﻧﺴﺐ ﺇﻟﻴﻬﺎ‪ :‬ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺴﻤﻊ ﻣﻦ‬
‫ﺍﻟﺪﺍﺭ ﻗﻄﲏ‪ ،‬ﻭﺍﺳﺘﻮﻃﻨﻬﺎ ﺇﱃ ﺣﲔ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﻭﱃ ﺍﻟﻘﻀﺎﺀ ﺑﻌﻜﱪﺍ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺍﻟﻘﺎﺿﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺎﻗﻼﱐ‪،‬‬
‫ﻭﻛﺎﻥ ﻳﻨﺘﺤﻞ ﰲ ﺍﻟﻔﻘﻪ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﰲ ﺍﻷﺻﻮﻝ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻭﻟﻪ ﺣﻆ ﰲ ﻣﻌﺮﻓﺔ ﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫ﻭﺣﺪﺙ ﺑﺸﺊ ﻳﺴﲑ ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻭﻛﺘﺐ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺻﺪﻭﻗﺎﹰ‪ ،‬ﻭﳌﺎ ﻣﺎﺕ ﺩﻓﻦ ﺑﺎﻟﺸﻮﻧﻴﺰﻳﺔ ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻛﺎﻥ‬
‫ﺍﻟﺪﻟﻮﻯ ﺃﺩﻳﺒﺎﹰ‪ ،‬ﻓﺎﺿﻼﹰ‪ ،‬ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﺗﻮﺟﺪ ﻛﺘﺐ ﺍﻷﺩﺏ ﲞﻄﻪ‪ ،‬ﻭﻛﺎﻥ ﺻﺤﻴﺢ ﺍﻟﻨﻘﻞ‪ ،‬ﺟﻴﺪ ﺍﻟﻀﺒﻂ‪ ،‬ﻣﻌﺘﱪ ﺍﳋﻂ ﰱ‬
‫ﺍﻟﻐﺎﻟﺐ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪،‬ﺍﳌﻬﺪﻭﻱ‬
 ‫ﺑﻦ ﻋﻤﺎﺭ‪ ،‬ﺑﻦ ﻣﻬﺪﻯ‪ ،‬ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳌﻬﺪﻭﻱ‪،‬ﺍﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳌﻘﺮﺉ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻓﻘﺎﻝ‪:‬ﺃﺻﻠﻪ ﻣﻦ ﺍﳌﻬﺪﻳﺔ‪ ،‬ﻣﻦ‬
‫ﺑﻼﺩ ﺍﻟﻘﲑﻭﺍﻥ‪ ،‬ﻭﺩﺧﻞ ﺍﻷﻧﺪﻟﺲ ﰱ ﺣﺪﻭﺩ ﺍﻟﺜﻼﺛﲔ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﺍﻭ ﳓﻮﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﻷﺩﺏ‬
‫ﻣﺘﻘﺪﻣﺎﹰ‪ ،‬ﺫﻛﺮﻩ ﱃ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﻟﻪ ﰲ ﻇﺎﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﻇﻨﺖ ﻋﻈﻴﻤﺔ ﻇﻠﻤﻨﺎ ﻣﻦ ﺣﻈﻬﺎ ‪ ...‬ﻓﻈﻠﺖ ﺍﻭﻗﻈﻬﺎ ﻟﺘﻜﻈﻢ ﻏﻴﻈﻬﺎ‬
‫ﻭﻇﻐﻨﺖ ﺃﻧﻈﺮ ﰱ ﺍﻟﻈﻼﻡ ﻭﻇﻠﻪ ‪ ...‬ﻇﻤﺂﻥ ﺃﻧﺘﻈﺮ ﺍﻟﻈﻬﻮﺭ ﻟﻮﻋﻈﻬﺎ‬
‫ﻇﻬﺮﻯ ﻭﻇﻔﺮﻯ ﰒ ﻋﻈﻤﻰ ﰱ ﻟﻈﻰ ‪ ...‬ﻷﻇﺎﻫﺮﻥ ﳊﻈﻬﺎ ﻭﳊﻔﻈﻬﺎ‬
‫ﻟﻔﻈﻲ ﺷﻮﺍﻅ ﺃﻭ ﻛﺸﻤﺲ ﻇﻬﲑﺓ ‪ ...‬ﻇﻔﺮ ﻟﺪﻯ ﻏﻠﻆ ﺍﻟﻘﻠﻮﺏ ﻭﻓﻈﻬﺎ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺑﺮﺩ ﺍﻷﻧﺪﻟﺴﻰ‬

‫ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻯ ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﻣﻮﱃ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺷﻬﻴﺪ‪ ،‬ﺃﺑﻮ ﺣﻔﺺ ﺍﻟﻜﺎﺗﺐ‪،‬‬
‫ﻣﻠﻴﺢ ﺍﻟﺸﻌﺮ‪ ،‬ﺑﻠﻴﻎ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺑﻴﺖ ﺃﺩﺏ ﻭﺭﻳﺎﺳﺔ‪ ،‬ﻟﻪ ﺭﺳﺎﻟﺔ ﰱ ﺍﻟﺴﻴﻒ ﻭﺍﻟﻘﻠﻢ‪ ،‬ﻭﺍﳌﻔﺎﺧﺮﺓ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﻮ‬
‫ﺃﻭﻝ ﻣﻦ ﺳﺒﻖ ﺇﱃ ﺍﻟﻘﻮﻝ ﰲ ﺫﻟﻚ ﺑﺎﻷﻧﺪﻟﺲ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺘﻪ ﺑﺎﳌﺮﻳﺔ‪ ،‬ﺑﻌﺪ ﺍﻻﺭﺑﻌﲔ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ ﻏﲑ ﻣﺮﺓ‪ ،‬ﻭﻟﻪ ﻛﺘﺐ ﰲ‬
‫ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻨﻬﺎ ﻛﺘﺎﺏ ﺍﻟﺘﺤﺼﻴﻞ ﰱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺼﻴﻞ ﰱ ﺗﻔﺴﲑﻩ ﺍﻳﻀﺎﹰ‪ ،‬ﻭﻟﻪ ﻏﲑ ﺫﻟﻚ ﻭﻛﺎﻥ‬
‫ﺟﺪﻩ ﺃﲪﺪ ﺑﻦ ﺑﺮﺩ ﻭﺯﻳﺮﺍ ﰱ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺎﻣﺮﻳﺔ‪ ،‬ﻭﻛﺎﺗﺒﹰﺎ ﺑﻠﻴﻐﹰﺎ ﺍﻳﻀﺎ ﻣﺎﺕ ﺳﻨﺔ ﲦﺎﻥ ﻋﺸﺮﺓ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ ﺃﻋﲎ ﺍﻟﻮﺯﻳﺮ‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﻫﺬﺍ‪:‬‬
‫ﺗﺄﻣﻞ ﻓﻘﺪ ﺷﻬﻖ ﺍﻟﺒﻬﺎﺭ ﻣﻐﻠﺴﹰﺎ ‪ ...‬ﻛﻤﺎﻣﻴﻪ ﻋﻦ ﻧﻮﺍﺭﻩ ﺍﳋﻀﻞ ﺍﻟﻨﺪﻯ‬
‫ﻣﺪﺍﻫﻦ ﺗﱪ ﰱ ﺃﻧﺎﻣﻞ ﻓﻀﺔ ‪ ...‬ﻋﻠﻰ ﺃﺫﺭﻉ ﳐﺮﻭﻃﺔ ﻣﻦ ﺯﺑﺮﺟﺪ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺍﻳﻀﹰﺎ‪:‬‬
‫ﳌﺎ ﺑﺪﺍ ﰲ ﻻﺯﻭﺭ ‪ ...‬ﺩﻯ ﺍﳊﺮﻳﺮ ﻭﻗﺪ ﻬﺑﺮ‬
‫ﻛﱪﺕ ﻣﻦ ﻓﺮﻁ ﺍﳉﻤﺎﻝ ‪ ...‬ﻭﻗﻠﺖ ﻣﺎ ﻫﺬﺍ ﺑﺸﺮ‬
‫ﻓﺄﺟﺎﺑﲏ ﻻ ﺗﻨﻜﺮﻥ ‪ ...‬ﺛﻮﺏ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻤﺮ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻗﻠﱮ ﻭﻗﻠﺒﻚ ﻻﳏﺎﻟﺔ ﻭﺍﺣﺪ ‪ ...‬ﺷﻬﺪﺕ ﺑﺬﻟﻚ ﺑﻴﻨﻨﺎ ﺃﳊﺎﻅ‬
‫ﻓﺘﻌﺎﻝ ﻓﻠﻨﻌﻆ ﺍﳊﺴﻮﺩ ﺑﻮﺻﻠﻨﺎ ‪ ...‬ﺇﻥ ﺍﳊﺴﻮﺩ ﲟﺜﻞ ﺫﺍﻙ ﻳﻐﺎﻅ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﻨﺰﱄ‬

‫ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﻟﻨﺤﻮﻱ ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺮﺑﻌﻲ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻗﺮﺍﻥ ﺃﰉ ﻳﻌﻠﻰ ﺑﻦ ﺍﻟﺴﺮﺍﺝ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻤﻮﺩﻱ‬

 ‫ﺍﳍﻤﺬﺍﱐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻠﻐﻮﻱ ﺫﻛﺮﻩ ﺷﲑﻭﻳﻪ ﺑﻦ ﺷﻬﺮ ﺩﺍﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺭﻭﻱ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﲪﺪﺍﻥ ﺍﳉﻼﺏ‪،‬‬
‫ﻭﺍﰉ ﺍﳊﺴﲔ ﳏﻤﺪ ﺍﳊﺮﻳﺮﻯ‪ ،‬ﺻﺎﺣﺐ ﺍﰉ ﺷﻌﻴﺐ ﺍﳊﺮﺍﱏ‪ ،‬ﻭﻏﲑﳘﺎ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻹﻣﺎﻡ ﻭﻏﲑﻩ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﻷﺻﺒﻬﺎﱐ‬

‫ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺷﻬﺮ ﺩﺍﺭ ﺍﳌﻌﻠﻢ ﺍﻷﺻﺒﻬﺎﱐ ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿﻼﹰ‪ ،‬ﺑﺎﺭﻋﹰﺎ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻓﺼﻴﺤﺎﹰ‪ ،‬ﻛﺜﲑ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﺣﺴﻦ‬
‫ﺍﳋﻂ ﺻﺎﺣﺐ ﺍﺻﻮﻝ‪ ،‬ﻣﺎﺕ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﺳﺖ ﻭﺍﺭﺑﻌﲔ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻨﺪﺓ‪ :‬ﲰﻌﺖ ﻣﻦ ﺍﻟﺜﻘﺎﺕ‪،‬‬
‫ﻼ ﻓﺎﺿﻼﹰ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺼﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﻛﻤﺎ ﻗﻴﻞ‪.‬‬
‫ﻣﻨﻬﻢ ﺃﺑﻮ ﻏﺎﻟﺐ ﺑﻦ ﻫﺎﺭﻭﻥ ﺗﻠﻤﻴﺬﻩ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﺭﺟ ﹰ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳌﻴﺪﺍﱐ‬

‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻯ‪ ،‬ﻭﺍﳌﻴﺪﺍﻥ ﳏﻠﺔ ﻣﻦ ﳏﺎﻝ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻛﺎﻥ ﻳﺴﻜﻨﻬﺎ‪ ،‬ﻓﻨﺴﺐ ﺍﻟﻴﻬﺎ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ‪،‬‬
‫ﻭﻫﻮ ﺃﺩﻳﺐ ﻓﺎﺿﻞ‪ ،‬ﻋﺎﱂ ﳓﻮﻯ ﻟﻐﻮﻯ ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺍﻟﻔﺎﺭﺳﻰ ﰱ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﰱ ﺭﻣﻀﺎﻥ‪،‬‬
‫ﺳﻨﺔ ﲦﺎﻥ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺩﻓﻦ ﲟﻘﱪﺓ ﺍﳌﻴﺪﺍﻥ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﺍﰉ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻰ ﺑﻦ ﺃﲪﺪ ﺍﻟﻮﺍﺣﺪﻯ‪،‬‬
‫ﻭﻋﻠﻰ ﻳﻌﻘﻮﺏ ﺑﻦ ﺃﲪﺪ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻯ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺟﺎﻣﻊ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﺟﻴﺪ ﺑﺎﻟﻎ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﺎﻣﻲ ﰲ‬
‫ﺍﻷﺳﺎﻣﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻤﻮﺫﺝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺍﳍﺎﺩﻯ ﻟﻠﺸﺎﺩﻯ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺤﻮ ﺍﳌﻴﺪﺍﱐ‪ ،‬ﻛﺘﺎﺏ ﻧﺰﻫﺔ ﺍﻟﻄﺮﻑ ﰲ‬
‫ﻋﻠﻢ ﺍﻟﺼﺮﻑ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﻴﺔ ﺍﻟﺮﺍﺿﻰ ﰱ ﺭﺳﺎﺋﻞ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﺴﺎﻣﻲ ﰲ‬
‫ﺍﻷﺳﺎﻣﻲ ﻳﻘﻮﻝ ﺃﺳﻌﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﺮﺳﺎﱐ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ ﲰﺎﻩ ﺑﺎﻟﺴﺎﻣﻰ ‪ ...‬ﺩﺭﺝ ﻣﻦ ﺍﻟﺪﺭ ﺑﻞ ﻛﻨﺰ ﻣﻦ ﺍﻟﺴﺎﻡ‬
‫ﻣﺎﺻﻨﻔﺖ ﻣﺜﻠﻪ ﰱ ﻓﻨﻪ ﺃﺑﺪﹰﺍ ‪ ...‬ﺧﻮﺍﻃﺮ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﺎﻡ ﻭﻣﻦ ﺳﺎﻡ‬
‫ﻓﻴﻪ ﻗﻼﺋﺪ ﻳﺎﻗﻮﺕ ﻣﻔﺼﻠﺔ ‪ ...‬ﻟﻜﻞ ﺃﻭﻉ ﻣﺎﺿﻰ ﺍﻟﻌﺰﻡ ﺑﺴﺎﻡ‬
‫ﻓﻜﻌﺐ ﺃﲪﺪ ﻣﻮﻻﻱ ﺍﻹﻣﺎﻡ ﲰﺎ ‪ ...‬ﻓﻮﻕ ﺍﻟﺴﻤﺎﻛﲔ ﻣﻦ ﺗﺼﻨﻴﻔﻪ ﺍﻟﺴﺎﻣﻲ‬
‫ﻭﲰﻴﺖ ﰲ ﺍﳌﻔﺎﻭﺿﺔ ﳑﻦ ﻻ ﺃﺣﺼﻰ‪ :‬ﺃﻥ ﺍﳌﻴﺪﺍﱐ ﳌﺎ ﺻﻨﻒ ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﰲ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﻭﻗﻒ ﻋﻠﻴﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‬
‫ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﻓﺤﺴﺪﻩ ﻋﻠﻰ ﺟﻮﺩﺓ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻘﻠﻢ ﻭﺯﺍﺩ ﰲ ﻟﻔﻈﺔ ﺍﳌﻴﺪﺍﱐ ﻧﻮﻧﺎﹰ‪ ،‬ﻓﺼﺎﺭ ﺍﻟﻨﻤﻴﺪﺍﱐ‪ ،‬ﻭﻣﻌﻨﺎﻩ‬
‫ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺷﻴﺌﹰﺎ ﻓﻠﻤﺎ ﻭﻗﻒ ﺍﳌﻴﺪﺍﱐ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﺧﺬ ﺑﻌﺾ ﺗﺼﺎﻧﻴﻒ ﺍﻟﺰﳐﺸﺮﻯ‪ ،‬ﻓﺼﲑ ﻣﻴﻢ‬
‫ﻧﺴﺒﺘﻪ ﻧﻮﻧﹰﺎ ﻓﺼﺎﺭ ﺍﻟﺰﳔﺸﺮﻯ‪ ،‬ﻣﻌﻨﺎﻩ ﻣﺸﺘﺮﻯ ﺯﻭﺟﺘﻪ ﻭﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﺃﰉ ﺍﳌﻌﺎﱄ‪ ،‬ﺑﻦ ﺍﳊﺴﻦ ﺍﳋﻮﺍﺭﻱ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺿﺎﻟﺔ ﺍﻷﺩﻳﺐ‪ ،‬ﻣﻦ ﺍﻟﺼﺤﺎﺡ ﻭﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﻴﺪﺍﱐ ﻓﻘﺎﻝ‪ :‬ﻭﲰﻌﺖ ﻏﲑ ﻣﺮﺓ ﻣﻦ ﻛﺘﺎﺏ ﺃﺻﺤﺎﺑﻪ‬
‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻮ ﻛﺎﻥ ﻟﻠﺬﻛﺎﺀ‪ ،‬ﻭﺍﻟﺸﻬﺎﻣﺔ‪ ،‬ﻭﺍﻟﻔﻀﻞ‪ ،‬ﺻﻮﺭﺓ‪ ،‬ﻟﻜﺎﻥ ﺍﳌﻴﺪﺍﱐ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻣﻦ ﺗﺄﻣﻞ ﻛﻼﻣﻪ‪،‬‬
‫ﻭﺍﻗﺘﻔﻰ ﺍﺛﺮﻩ‪ ،‬ﻋﻠﻢ ﺻﺪﻕ ﺩﻋﻮﺍﻩ‪ .‬ﻭﻛﺎﻥ ﳑﻦ ﻗﺮﺃ ﻋﻠﻴﻪ ﻭﲣﺮﺝ ﺑﻪ‪ ،‬ﺍﻻﻣﺎﻡ ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺍﺑﻦ ﻋﻠﻲ ﺍﳌﻘﺮﺉ‬
‫ﺍﻟﺒﻴﻬﻖ‪ ،‬ﻭﺍﺑﻨﻪ ﺳﻌﻴﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﻣﺎﻣﹰﺎ ﺑﻌﺪﻩ‪ .‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﺍﺑﻦ ﺍﲰﺎﻋﻴﻞ‪ :‬ﻭﻣﻦ ﺍﺷﻌﺎﺭﻩ‪:‬‬
‫ﺗﻨﻔﺲ ﺻﺒﺢ ﺍﻟﺸﻴﺐ ﰲ ﻟﻴﻞ ﻋﺎﺭﺽ ‪ ...‬ﻓﻘﻠﺖ ﻋﺴﺎﻩ ﻳﻜﺘﻔﻲ ﺑﻌﺬﺍﺭﻯ‬
‫ﻓﻠﻤﺎ ﻓﺸﺎ ﻋﺎﺗﺒﺘﻪ ﻓﺄﺟﺎﺑﲏ ‪ ...‬ﺃﻻ ﻫﻞ ﻳﺮﻯ ﺻﺒﺢ ﺑﻐﲑ ﻬﻧﺎﺭ‬
 ‫ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﻜﺘﺎﺏ ﻭﺷﺎﺡ ﺍﻟﺪﻣﻴﺔ ﻓﻘﺎﻝ‪ :‬ﺍﻻﻣﺎﻡ ﺍﺳﺘﺎﺫﻧﺎ ﺻﺪﺭ ﺍﻷﻓﺎﺿﻞ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﺃﲪﺪ‬
‫ﺍﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺃﲪﺪ ﺍﳌﻴﺪﺍﱏ‪ ،‬ﺻﺪﺭ ﺍﻻﺩﺑﺎﺀ‪ ،‬ﻭﻗﺪﻭﺓ ﺍﻟﻔﻀﻼﺀ‪ ،‬ﻗﺪ ﺻﺎﺣﺐ ﺍﻟﻔﻀﻞ ﰲ ﺍﻳﺎﻡ ﻧﻔﺬ ﺯﺍﺩﻩ‪ .‬ﻭﻓﲏ‬
‫ﻋﺘﺎﺩﻩ‪ ،‬ﻭﺫﻫﺒﺖ ﻋﺪﺗﻪ‪ ،‬ﻭﺑﻄﻠﺖ ﺍﻫﺒﺘﻪ‪ ،‬ﻓﻘﻮﻡ ﺳﻨﺎﺩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺑﻌﺪ ﻣﺎ ﻏﲑﻬﺗﺎ ﺍﻻﻳﺎﻡ ﺑﺼﺮﻭﻓﻬﺎ‪ ،‬ﻭﻭﺿﻊ ﺍﻧﺎﻣﻞ‬
‫ﺍﻻﻓﺎﺿﻞ‪ ،‬ﻋﻠﻰ ﺧﻄﻮﻃﻬﺎ ﻭﺣﺮﻭﻓﻬﺎ‪ ،‬ﻭﱂ ﳜﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﺿﻼ ﰲ ﻋﻬﺪﻩ‪ ،‬ﺇﻻ ﻭﻫﻮ ﰲ ﻣﺎﺋﺪﺓ ﺍﺩﺍﺑﻪ ﺿﻴﻒ‪ ،‬ﻭﻟﻪ‬
‫ﺑﲔ ﺑﺎﺑﻪ ﻭﺩﺍﺭﻩ ﺷﺘﺎﺀ ﻭﺻﻴﻒ‪ ،‬ﻭﻣﺎ ﻋﻠﻰ ﻣﻦ ﻋﺎﻡ ﳉﺞ ﺍﻟﺒﺤﺮ ﺍﳋﻀﻢ‪ ،‬ﻭﺍﺳﺘﻨﺰﻑ ﺍﻟﺪﺭﺭ ﻇﻠﻢ ﻭﺣﻴﻒ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ‬
‫ﺍﻻﻣﺎﻡ ﻳﺄﻛﻞ ﻣﻦ ﻛﺴﺐ ﻳﺪﻩ‪ ،‬ﻭﻣﺎ ﺍﻧﺸﺪﱏ ﺭﲪﺔ ﺍﷲ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺣﻨﻨﺖ ﺍﻟﻴﻬﻢ ﻭﺍﻟﺪﻳﺎﺭ ﻗﺮﻳﺒﺔ ‪ ...‬ﻓﻜﻴﻒ ﺍﺫﺍ ﺳﺎﺭ ﺍﳌﻄﻲ ﻣﺮﺍﺣﻼ‬
‫ﻭﻗﺪ ﻛﻨﺖ ﻗﺒﻞ ﺍﻟﺒﲔ ﻻ ﻛﺎﻥ ﺑﻴﻨﻬﻢ ‪ ...‬ﺍﻋﺎﻳﻦ ﻟﻠﻬﺠﺮﺍﻥ ﻓﻴﻬﻢ ﺩﻻﺋﻼ‬
‫ﻼ‬
‫ﻭﲢﺖ ﺳﺠﻮﻑ ﺍﻟﺮﻗﻢ ﺍﻏﻴﺪ ﻧﺎﻋﻢ ‪ ...‬ﻳﻨﻴﺲ ﻛﺨﻮﻁ ﺍﳋﻴﺰﺭﺍﻧﺔ ﻣﺎﺋ ﹰ‬
‫ﻼ‬
‫ﻭﻳﻨﺾ ﻋﻠﻴﻨﺎ ﺍﻟﺴﻴﻒ ﻣﻦ ﺟﻔﻦ ﻣﻘﻠﺔ ‪ ...‬ﺗﺮﻳﻖ ﺩﻡ ﺍﻻﺑﻔﺎﻝ ﰲ ﺍﳊﺐ ﺑﺎﻃ ﹰ‬
‫ﻼ‬
‫ﻭﺗﺴﻜﺮﻧﺎ ﳊﻆ ﻭﻟﻔﻆ ﻛﺄﳕﺎ ‪ ...‬ﺑﻔﻴﻪ ﻭﻋﻴﻨﻴﻪ ﺳﻼﻓﺔ ﺑﺎﺑ ﹰ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺷﻔﺔ ﳌﺎﻫﺎ ﺯﺍﺩ ﰲ ﺍﻻﻣﻲ ‪ ...‬ﰲ ﺭﺷﻒ ﺭﻳﻘﻬﺎ ﺷﻔﺎﺀ ﺳﻘﺎﻡ‬
‫ﻗﺪ ﺿﻤﻨﺎ ﺟﻨﺢ ﺍﻟﺪﺟﻰ ﻭﻟﻠﺜﻤﻨﺎ ‪ ...‬ﺻﻮﺕ ﻛﻘﻄﻚ ﺍﻟﺮﺅﻭﺱ ﺍﻷﻗﻼﻡ‬
‫ﰒ ﺫﻛﺮ ﺍﻟﺒﻴﺘﲔ ﺍﻟﻠﺬﻳﻦ ﺃﻭﳍﻤﺎ‪:‬‬
‫ﺗﻨﻔﺲ ﺻﺒﺢ ﺍﻟﺸﻴﺐ ﰲ ﻟﻴﻞ ﻋﺎﺭﺽ ‪ ...‬ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﳘﺎ ﺍﻧﻔﺎﹰ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﻟﻪ‪:‬‬
‫ﻳﺎﻛﺎﺫﺑﺎ ﺍﺻﺒﺢ ﰲ ﻛﺬﺑﻪ ‪ ...‬ﺍﻋﺠﻮﺑﺔ ﺍﻳﺔ ﺍﻋﺠﻮﺑﺔ‬
‫ﻭﻧﺎﻃﻖ ﻳﻨﻄﻖ ﰲ ﻟﻔﻈﺔ ‪ ...‬ﻭﺍﺣﺪﺓ ﺳﺒﻌﲔ ﺍﻛﺬﻭﺑﺔ‬
‫ﺷﺒﻬﻚ ﺍﻟﻨﺎﺱ ﺑﻌﺮﻗﻮﻬﺑﻢ ‪ ...‬ﳌﺎ ﺭﺃﻭﺍ ﺍﺧﺬﻙ ﺍﺳﻠﻮﺏ‬
‫ﻓﻘﻠﺖ‪ :‬ﻛﻼ‪ ،‬ﺍﻧﻪ ﻛﺎﺫﺏ ‪ ...‬ﻋﺮﻗﻮﺏ ﻻ ﻳﺒﻠﻎ ﻋﺮﻗﻮﺑﻪ‬
‫ﰒ ﺫﻛﺮ ﻭﻓﺎﺗﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮﻱ‪ ،‬ﰒ ﺫﻛﺮ ﻭﻟﺪﻩ ﺳﻌﻴﺪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻬﻧﺎﻩ ﰲ ﺑﺎﺑﻪ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺼﻠﺤﻲ‪ ،‬ﺃﺑﻮ ﺍﳋﻄﺎﺏ‬

‫ﻛﺎﻥ ﺃﺩﻳﺒﺎﹰ‪ ،‬ﻓﺎﺿﻼﹰ‪ ،‬ﻛﺎﺗﺒﺎﹰ‪ ،‬ﺣﺴﻦ ﺍﳋﻂ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺭﻓﻴﻖ ﺳﺎﺋﺮ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺳﻌﺪ ﰲ ﺍﳌﺬﻳﻞ‪ ،‬ﻭﺃﻭﺭﺩ ﻟﻪ ﻫﺬﻳﻦ‬
‫ﺍﻟﺒﻴﺘﲔ ﻭﳘﺎ‪:‬‬
‫ﻳﺎ ﺭﺍﻗﺪ ﺍﻟﻌﲔ ﻋﻴﲏ ﻓﻴﻚ ﺳﺎﻫﺮﺓ ‪ ...‬ﻭﻓﺎﺭﻍ ﺍﻟﻘﻠﺐ‪ :‬ﻗﻠﱯ ﻓﻴﻚ ﻣﻶﺕ ﻣﺎ ﺍﻵﻥ‬
‫ﺍﱐ ﺍﺭﻯ ﻣﻨﻚ ﻋﺬﺏ ﺍﻟﺜﻐﺮ ﻋﺬﺑﲎ ‪ ...‬ﻭﺍﺳﻬﺮ ﺍﳉﻔﻦ‪ ،‬ﺟﻔﻦ ﻣﻨﻚ ﻭﺳﻨﺎﻥ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﻷﺧﺴﻜﻴﺜﻲ‬

 ‫ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺧﺪﻳﻮ ﺍﻷﺧﺴﻜﻴﺜﻲ ﺃﺑﻮ ﺭﺷﺎﺩ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺬﻯ ﺍﻟﻔﻀﺎﺋﻞ‪ .‬ﻣﺎﺕ ﻟﻴﻠﺔ ﺍﻻﺣﺪ ﺍﻟﺜﺎﻣﻦ ﻣﻦ‬
‫ﲨﺎﺩ ﺍﻻﻭﱃ‪ ،‬ﺳﻨﺔ ﲦﺎﻥ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﺃﺧﻴﻜﺚ ﻣﺪﻳﻨﺔ ﻣﻦ ﻓﺮﻏﺎﻧﺔ‪ ،‬ﻳﻘﺎﻝ ﺑﺎﻟﺜﺎﺀ ﻭﺍﻟﺘﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻫﻮ ﻭﺍﺧﻮﻩ‬
‫ﺫﻭ ﺍﳌﻨﺎﻗﺐ ﳏﻤﺪ‪ ،‬ﺍﺩﻳﱮ ﻣﺮﻭ‪ ،‬ﻏﲑ ﻣﺪﺍﻓﻌﲔ‪ ،‬ﻳﻘﺮ ﳍﻤﺎ ﺑﺬﻟﻚ ﻛﻠﻬﻢ‪ ،‬ﻗﺪﻣﺎ ﻣﺮﻭ ﻭﺳﻜﻨﺎﻩ ﺍﱃ ﺍﻥ ﻣﺎﺗﺎ‪ .‬ﻭﻛﺎﻥ ﺫﻭ‬
‫ﺍﻟﻔﻀﻞ ﻫﺬﺍ ﺷﺎﻋﺮﺍ ﺍﺩﻳﺒﺎ‪ ،‬ﻣﺼﻨﻔﺎ ﻛﺎﺗﺒﺎ‪ ،‬ﻣﺘﺮﺳﻼ ﰲ ﺩﻳﻮﺍﻥ ﺍﻟﺴﻼﻃﲔ ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬
‫ﻛﺘﺎﺏ ﰲ ﻗﻮﳍﻢ ﻛﺬﺏ ﻋﻠﻴﻚ ﻛﺬﺍ‪ ،‬ﻛﺘﺎﺏ ﺯﻭﺍﺋﺪ ﰲ ﺷﺮﺡ ﺳﻘﻂ ﺍﻟﺰﻧﺪ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻗﺮﺃﺕ ﰲ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ‬
‫ﲞﻄﻪ‪ ،‬ﺍﻧﺸﺪﺕ ﻻﰊ ﺍﻟﻌﻼﺀ‪:‬‬
‫ﻫﻔﺖ ﺍﳊﻨﻴﻔﺔ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﺎ ﺍﻫﺘﺪﺕ ‪ ...‬ﻭﻣﻮﺟﺲ ﺣﺎﺭﺕ ﻭﺍﻟﻴﻬﻮﺩ ﻣﻈﻠﻠﺔ‬
‫ﺍﺛﻨﺎﻥ ﺍﻫﻞ ﺍﻻﺭﺽ‪ :‬ﺫﻭ ﻋﻘﻞ ﺑﻼ ‪ ...‬ﺩﻳﻨﺎ‪ ،‬ﻭﺍﺧﺮ ﺩﻳﻦ ﻻ ﻋﻘﻞ ﻟﻪ ﻓﻘﻠﺖ ﻟﻪ ﳎﻴﺒﺎ ﻟﻪ‪:‬‬
‫ﺍﻟﺪﻳﻦ ﺍﺧﺬﻩ ﻭﺗﺎﺭﻛﻪ ‪ ...‬ﱂ ﳜﻒ ﺭﺷﺪﳘﺎ ﻭﻏﻴﻬﻤﺎ‬
‫ﺭﺟﻼﻥ ﺃﻫﻞ ﺍﻻﺭﺽ ﻗﻠﺖ ﻓﻘﻞ‪ ... :‬ﻳﺎ ﺷﻴﺦ ﺳﻮﺀ ﺍﻧﺖ ﺍﻳﻬﻤﺎ؟‬
‫ﺫﻛﺮﻩ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﻣﺸﻴﺨﺘﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺩﻳﺒﺎ‪ ،‬ﻓﺎﺿﻼ‪ ،‬ﺑﺎﺭﻋﺎ‪ ،‬ﻟﻪ ﺍﻟﺒﺎﻉ ﺍﻟﻄﻮﻳﻞ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻴﺪ‬
‫ﺍﻟﺒﺎﺳﻄﺔ ﰲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ‪ ،‬ﻭﻟﻪ ﻭﺭﻭﺩ ﻋﻠﻰ ﲨﺎﻋﺔ ﻣﻦ ﻗﺪﻣﺎﺀ ﺍﻟﻔﻀﻼﺀ‪ ،‬ﻭﻣﺸﺎﻋﺮﺍﺕ ﻭﻣﻨﺎﻓﺮﺍﺕ‪ ،‬ﻣﻊ ﺍﻟﻔﺤﻮﻝ‬
‫ﻭﺍﻟﻜﱪﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﺍﻛﺜﺮ ﻓﻀﻼﺀ ﺧﺮﺳﺎﻥ‪ ،‬ﻗﺮﺃﻭﺍ ﺍﻻﺩﺏ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺘﻠﻤﺬﻭﺍ ﻟﻪ‪ ،‬ﲰﻊ ﺑﺄﺧﺴﻴﻜﺚ‪ :‬ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﳏﻤﻮﺩ‬
‫ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﺼﻮﰲ‪ ،‬ﻭﲟﺮﻭ‪ :‬ﺟﺪﻱ ﺍﰉ ﺍﳌﻀﻔﺮ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﲰﻌﺖ ﻛﺘﺎﺏ ﺍﻻﺩﺍﺏ ﻭﺍﳌﻮﺍﻋﻆ‪ ،‬ﻟﻠﻘﺎﺿﻰ ﺃﰊ ﺳﻌﺪ‬
‫ﺍﳋﻠﻴﻞ ﺍﺑﻦ ﺃﲪﺪ ﺍﻟﺴﺠﺰﻯ‪ ،‬ﺑﺮﻭﺍﻳﺘﻪ ﻋﻦ ﳏﻤﻮﺩ ﺍﻟﺼﲑﰲ‪ ،‬ﻋﻦ ﺃﰊ ﻋﺒﻴﺪ ﺍﻟﻜﺮﻭﺍﱐ‪ ،‬ﻋﻦ ﺍﳌﺼﻨﻒ‪ .‬ﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ‬
‫ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ﺳﺖ ﻭﺳﺘﲔ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﻭﺗﻮﰱ ﲟﺮﻭ ﻓﺠﺄﺓ ﻟﻴﻠﺔ ﺍﻻﺛﻨﲔ‪ ،‬ﻻﺭﺑﻊ ﻟﻴﺎﻝ ﺑﻘﲔ ﻣﻦ ﲨﺎﺩ ﺍﻻﺧﺮﺓ‪ ،‬ﺳﻨﺔ‬
‫ﲦﺎﻥ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔ‪.‬‬

‫ﺃﲪﺪ ﺍﺑﻦ ﳏﻤﺪ ﺍﻷﰊ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‬

‫ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺃﺑﺔ‪ ،‬ﻣﻦ ﻧﺎﺣﻴﺔ ﺑﺮﻗﺔ‪ ،‬ﻭﺳﺎﻓﺮ ﺇﱃ ﺍﻟﻴﻤﻦ ﺗﺎﺟﺮﺍﹰ‪ ،‬ﻭﺍﺟﺘﻤﻊ ﺑﺄﰊ ﺑﻜﺮ ﺍﻟﺴﻌﺪﻱ ﺑﻌﺪﻥ ﻭﺣﺪﺛﲏ ﺍﳌﻮﱃ‬
‫ﺍﳌﻔﻀﻞ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻘﺼﺘﻪ ﻣﻊ ﺍﻟﺴﻌﺪﻱ ﻋﻨﻪ‪ ،‬ﺍﻧﻪ ﲰﻌﻬﺎ ﻣﻨﻪ‪ ،‬ﰒ ﻗﺪﻡ ﺍﻻﺳﻜﻨﺪﺭﻳﺔ ﻭﺍﻗﺎﻡ ﻬﺑﺎ‪ ،‬ﻓﺠﺮﻯ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﺍﻟﻘﺎﺿﻲ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺍﺑﻦ ﻗﺎﺿﻰ ﺍﻻﺳﻜﻨﺪﺭﻳﺔ ﻣﺎ ﺍﺣﻮﺟﻪ ﺍﱃ ﻗﺪﻭﻣﻪ ﺍﱃ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺷﻜﺎ ﻣﻨﻪ ﺇﱃ‬
‫ﺍﻟﺼﺎﺣﺐ ﺻﻔﻰ ﺍﻟﺪﻳﻦ ﺷﻜﺮ‪ ،‬ﻓﻠﻢ ﻳﺸﻜﻪ‪ ،‬ﻓﺎﻗﺎﻡ ﺑﺎﻟﻘﺎﻫﺮﺓ ﺇﱃ ﺍﻥ ﻣﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﺷﻜﻮﺍﻩ ﻣﻦ ﻗﻄﻊ ﺭﺯﻗﻪ‪ ،‬ﻣﻦ‬
‫ﻣﺴﺠﺪ ﻛﺎﻥ ﻳﺼﻠﻰ ﻓﻴﻪ‪ ،‬ﺍﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻗﺪﻭﻣﻪ ﺇﱃ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ ﻭﻣﺎﺕ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﰲ ﳓﻮ ﺳﻨﺔ ﲦﺎﻥ ﻭﺗﺴﻌﲔ ﻭﺻﻨﻒ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺭﺃﻳﺘﻪ ﲞﻄﻪ‪ ،‬ﻭﻫﻲ ﻣﺴﺎﺋﻞ ﻣﻨﺜﻮﺭﺓ ﺣﺪﺛﲏ ﺍﳌﻮﱃ ﺍﻟﻘﺎﺿﻲ‬
‫ﻼ‪:‬‬
‫ﺍﳌﻔﻀﻞ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﺃﰊ ﺑﺸﺮ ﻭﻫﻮ ﰲ ﳎﻠﺴﻪ‪ ،‬ﻓﺠﻠﺴﺖ ﺇﱃ ﺟﺎﻧﺒﻪ ﻓﺄﻧﺸﺪﱐ ﻣﺘﻤﺜ ﹰ‬
‫ﺇﻧﻚ ﻻﺗﺸﻜﻮ ﺇﱃ ﻣﺼﻤﺖ ‪ ...‬ﻓﺎﺻﱪ ﻋﻠﻰ ﺍﳊﻤﻞ ﺍﻟﺜﻘﻴﻞ ﺃﻭ ﻣﺖ‬
‫ﺍﺷﺎﺭﺓ ﺍﱃ ﺍﻧﻪ ﱂ ﻳﺸﻜﻪ ﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺎﺩ ﺍﻟﻜﻼﰊ‪ :‬ﻭﻣﺜﻞ ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟﻌﺮﺏ‪ :‬ﺇﻧﻚ ﻻﺗﺸﻜﻮ ﺍﱃ ﻣﺼﻤﺖ‪ ،‬ﻭﺍﻟﺘﺼﻤﻴﺖ‪:‬‬
‫ﺃﻥ ﺗﻘﻮﻝ ﺍﳌﺮﺁﺓ ﺇﺫﺍ ﺑﻜﻰ ﺻﺒﻴﻬﺎ ﺍﻟﺮﺿﻴﻊ‪ ،‬ﻭﻫﻲ ﻣﺸﻐﻮﻟﺔ ﻋﻨﻪ ﻟﺒﻌﺾ ﺻﺒﻴﺎﻬﻧﺎ‪ ،‬ﺃﻭ ﻟﺰﻭﺟﻬﺎ‪ :‬ﺻﻤﺖ ﻫﺬﺍ ﺍﻟﺼﱯ‪،‬‬
‫ﻓﻴﺄﺗﻴﻪ ﻓﻴﺤﻀﻨﻪ ﺑﻴﺪﻩ ﺣﱴ ﻳﺴﻜﺖ ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﺇﱃ ﳎﻠﺲ ﺍﻟﺸﻴﺦ ﺍﳌﻮﻓﻖ ﺃﰊ ﺍﳊﺠﺎﺝ ﻳﻮﺳﻒ‪،‬‬
‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳋﻼﻝ‪ ،‬ﻛﺎﺗﺐ ﺍﻹﻧﺸﺎﺀ ﰱ ﺍﻳﺎﻡ ﺍﳌﺼﺮﻳﲔ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻮﻓﻖ ﻗﺪ ﻋﻤﻞ ﻣﻌﻤﻰ ﰲ ﺍﳌﺮﺁﺓ ﻧﺜﺮﺍ‪ ،‬ﻓﻘﺎﻝ ﳌﻦ‬
 ‫ﲝﻀﺮﺗﻪ‪ :‬ﻣﺎﺗﻘﻮﻟﻮﻥ ﰱ ﻗﻮﱄ‪ :‬ﺷﻲﺀ ﺷﺪﻳﺪ ﺍﻟﺒﺎﺱ‪ ،‬ﻳﻐﲑﻩ ﺿﻌﻴﻒ ﺍﻻﻧﻔﺎﺱ ﻭﺫﻛﺮ ﻛﻼﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻓﺎﺳﺘﺪﻟﻠﺖ ﻬﺑﺬﻩ‬
‫ﺍﻟﻔﺎﲢﺔ‪ ،‬ﻋﻠﻰ ﺍﻧﻪ ﺍﳌﺮﺁﺓ‪ ،‬ﻷﻥ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺒﺄﺱ‪ ،‬ﻫﻮ ﺍﳊﺪﻳﺪ‪ ،‬ﻭﻳﻐﲑ ﺻﻘﺎﳍﺎ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻓﺎﺳﺘﺤﺴﻦ‬
‫ﺣﺪﺓ ﺧﺎﻃﺮﻱ ﺍﻧﺸﺪﱐ ﻣﻮﻻﻧﺎ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺍﻹﻣﺎﻡ ﲨﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻮ ﺍﳊﺠﺎﺝ ﻳﻮﺳﻒ ﺑﻦ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﺮﻡ‪ ،‬ﻋﻠﻢ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﺃﰉ ﻃﺎﻫﺮ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﺑﻦ ﺍﰉ ﺍﳊﺠﺎﺝ‪ ،‬ﻗﺎﻝ ﺍﻧﺸﺪﱏ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻵﰉ‪،‬‬
‫ﳑﺘﺪﺣﹰﺎ ﱃ‪ ،‬ﻭﻛﺘﺒﺘﻪ ﺃﻧﺎ ﻣﻦ ﺧﻄﻪ ﺑﻴﺪﻩ‪:‬‬
‫ﻳﺎﺧﲑ ﻣﻦ ﻓﺎﻕ ﺍﻻﻓﺎﺿﻞ ﺳﻮﺩﺩﺍ ‪ ...‬ﻭﺍﻣﺘﺎﺯ ﺧﻴﻤﹰﺎ ﰲ ﺍﻟﻔﺨﺎﺭ ﻭﳏﺘﺪﺍ‬
‫ﻭﲰﺎ ﻻﻋﻼﻡ ﺍﳌﻌﺎﱄ ﻓﺎﺣﺘﻮﻯ ‪ ...‬ﻓﻀﻼ ﺑﻪ ﻳﻬﺪﻱ ﻭﻓﻀﻼ ﳚﺘﺪﺍ‬
‫ﻭﺍﺫﺍ ﺍﻟﺮﻳﺎﺳﺔ ﱂ ﺗﺰﻥ ﲟﻌﺎﺭﻑ ‪ ...‬ﻭﻋﻮﺍﺭﻑ ﻳﺴﺪﻯ ﻬﺑﺎ ﻛﺎﻧﺖ ﺳﺪﺍ‬
‫ﻻﺗﻨﺲ ﻣﻦ ﱂ ﻳﻨﺲ ﺫﻛﺮﻙ ﺃﲪﺪﺍ ‪ ...‬ﻭﺍﰱ ﺟﻨﺎﺑﻜﻢ ﺍﻟﻜﺮﱘ ﻓﺄﲪﺪﺍ‬
‫ﻳﻬﺪﻯ ﺍﱃ ﺍﻷﲰﺎﻉ ﻣﻦ ﺃﻭﺻﺎﻓﻜﻢ ‪ ...‬ﻣﻠﺤﹰﺎ ﻛﺰﻫﺮ ﺍﻟﺮﻭﺽ ﺑﺎﻛﺮﻩ ﺍﻟﻨﺪﺍ‬
‫ﻣﺴﺘﺤﺴﻨﺎﺕ ﻛﻠﻤﺎ ﻛﺮﺭﻬﺗﺎ ‪ ...‬ﱂ ﺗﺴﺄﻡ ﺍﻻﲰﺎﻉ ﻣﻨﻬﺎ ﻣﻮﺭﺩﺍ‬
‫ﻭﺍﻟﻔﻀﻞ ﻓﻴﻪ ﻟﻜﻢ ﻭﻣﻨﻜﻢ ﺇﳕﺎ ‪ ...‬ﻳﻌﺰﻯ ﺍﳌﻀﺎﻋﻒ ﰲ ﺍﳉﻤﻴﻞ ﳌﻦ ﺑﺪﺍ‬
‫ﻛﺎﻟﺰﻫﺮ ﻳﺴﻘﻰ ﺍﻟﺰﻫﺮ ﺻﻴﺐ ﺃﻓﻘﻬﺎ ‪ ...‬ﻓﻴﻌﻮﺩ ﻣﻨﻪ ﻧﺸﺮﻩ ﻣﺘﺼﻌﺪﺍ‬
‫ﺟﺎﺩ ﺍﻟﻐﻤﺎﻡ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻡ ﲟﺎﺋﻪ ‪ ...‬ﻋﺬﺑﺎ ﻓﻨﺼﺮ ﻣﺎ ﺣﻮﺗﻪ ﻭﻧﻀﺪﺍ‬
‫ﻭﺇﺫﺍ ﺍﻣﺮﺅ ﺃﺳﺪﻯ ﳊﺮ ﻧﻌﻤﺔ ‪ ...‬ﺑﺪﺀﺍ ﲤﻠﻜﻪ ﻬﺑﺎ ﻭﺍﺳﺘﺒﻌﺪﺍ‬
‫ﺩﻋﻰ ﺍﳌﻔﻀﻞ ﺇﺫ ﺗﺴﺎﻣﻰ ﻓﻀﻠﻪ ‪ ...‬ﺷﺮﻓﺎ ﻋﻠﻰ ﻧﻈﺮﺍﺋﻪ ﻭﺍﺳﺘﺠﻤﺪ‬

‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﻟﻮﺍﺳﻄﻰ‬

‫ﺑﻦ ﳐﺘﺎﺭ ﺍﻟﻮﺍﺳﻄﻰ ﺃﺑﻮ ﻋﻠﻰ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﺪﻝ‪ ،‬ﺑﻦ ﺃﺧﻲ ﺃﰉ ﺍﻟﻔﺘﺢ‪ ،‬ﳏﻤﺪﺍﺑﻦ ﳏﻤﺪﺓ‪ ،‬ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﳐﺘﺎﺭ‬
‫ﺍﻟﻨﺤﻮﻯ‪ ،‬ﺍﻟﺬﻯ ﻳﺄﺗﻰ ﺫﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎﺕ ﺑﻌﺪ ﺳﻨﺔ ﲬﺴﻤﺎﺋﺔ ﻭﻟﻪ ﻋﻘﺐ ﺑﻮﺍﺳﻂ‪ ،‬ﺍﺧﺬ ﺍﻟﻨﺤﻮ‬
‫ﻋﻦ ﺍﰉ ﻏﺎﻟﺐ ﺑﻦ ﺑﺸﺮﺍﻥ‪ ،‬ﻭﻛﺎﻥ ﻣﻨﺰﻟﻪ ﻣﺄﻟﻔﺎ ﻻﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺸﻬﻮﺩ ﺍﳌﻌﺪﻟﲔ‪ ،‬ﻭﻛﺎﻥ ﻃﺤﺎﻧﺎ ﲟﺸﺮﻋﺔ‬
‫ﺍﻟﺘﻨﺎﻧﲑﻳﻦ ﺑﻮﺍﺳﻂ ﺣﺪﺛﲎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ‪ ،‬ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﺪﺑﻴﺜﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲎ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ‬
‫ﻏﺎﻟﺐ‪ ،‬ﻋﻦ ﺍﻟﺸﺮﻳﻒ ﺍﰉ ﺍﻟﻌﻼﺀ ﺍﺑﻦ ﺍﻟﺘﻘﻲ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﺇﱃ ﻭﺍﺳﻂ ﰲ ﺑﻌﺾ ﺍﻷﻋﻮﺍﻡ ﻋﺴﻜﺮ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﻓﻨﺒﻬﻮﺍ‬
‫ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻧﺒﻮﺍ ﺩﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﳐﺘﺎﺭ‪ ،‬ﻭﻧﺰﻟﻮﺍ ﺑﺪﺍﺭﻩ ﻗﺎﻝ ﺍﻟﺸﺮﻳﻒ‪ :‬ﻓﺪﺧﻠﺖ ﻣﻌﻪ ﺇﻟﻴﻬﻢ‪،‬‬
‫ﻧﺴﺘﻌﻄﻔﻬﻢ ﺃﻥ ﻳﺮﺩﻭﺍ ﻋﻠﻴﻪ ﺑﻌﺾ ﻣﺎ ﺍﺧﺬﻭﺍ ﻣﻨﻪ‪ ،‬ﻓﻠﻢ ﻧﺮ ﻟﺬﻟﻚ ﻭﺟﻬﺎ ﻭﺧﺮﺟﻨﺎ ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﺗﺬﻛﺮﺕ ﻣﺎ ﺑﲔ ﺍﳌﺬﻳﺐ ﻭﺑﺎﺭﻕ ‪ ...‬ﳎﺮ ﻋﻮﺍﻟﻴﻨﺎ ﻭﳎﺮﻯ ﺍﻟﺴﻮﺍﺑﻖ‬
‫ﰒ ﺍﻟﺘﻔﺖ ﺍﱃ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺍﻟﻌﺎﻣﻞ ﰲ ﺍﻟﻈﺮﻑ ﰱ ﻫﺬﺍ ﺍﻟﺒﻴﺖ؟ ﻓﻘﻠﺖ ﻟﻪ ﻳﺎ ﺳﻴﺪﻯ‪ :‬ﻣﺎ ﺍﺷﻐﻠﻚ ﻣﺎ ﺍﻧﺖ ﻓﻴﻪ ﻋﻦ‬
‫ﺍﻟﻨﺤﻮ ﻭﺍﻟﻨﻈﺮ ﻓﻴﻪ! ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺑﲏ‪ ،‬ﻭﻣﺎ ﻳﻔﻴﺪﱐ ﺇﺫﺍ ﺣﺰﻧﺖ؟ ﻭﺣﺪﺙ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻃﺎﻫﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻠﻔﻲ‬
‫ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻠﻲ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﳐﺘﺎﺭ ﺍﳌﻌﺪﻝ ﺑﻮﺍﺳﻂ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺃﻓﺎﺩﻧﻴﻪ ﲬﻴﺲ ﺑﻦ ﻋﻠﻲ ﺍﳊﺎﻓﻆ‪:‬‬
‫ﻛﻢ ﺟﺎﻫﻞ ﻣﺘﻮﺍﺿﻊ ‪ ...‬ﺳﺘﺮ ﺍﻟﺘﻮﺍﺿﻊ ﺟﻬﻠﻪ‬
 ‫ﻭﳑﻴﺰ ﰱ ﻋﻠﻤﻪ ‪ ...‬ﻫﺪﻡ ﺍﻟﺘﻜﱪ ﻓﻀﻠﻪ‬
‫ﻓﺪﻉ ﺍﻟﺘﻜﺒﲑ ﻣﺎ ﺣﻴﻴﺖ ‪ ...‬ﻭﻻ ﺗﺼﺎﺣﺐ ﺃﻫﻠﻪ‬
‫ﻓﺎﻟﻜﱪ ﻋﻴﺐ ﻟﻠﻔﱴ ‪ ...‬ﺃﺑﺪﺍ ﻳﻔﺒﺢ ﻓﻌﻠﻪ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﻣﺎ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﺪﺍﺭ ﻣﺴﺮﺓ ‪ ...‬ﻭﲣﻮﻧﲏ ﻣﻜﺮﺍ ﳍﺎ ﻭﺧﺪﺍﻋﺎ‬
‫ﺑﻴﻨﻨﺎ ﺍﻟﻔﱴ ﻓﻴﻬﺎ ﻳﺴﺮ ﺑﻨﻔﺴﻪ ‪ ...‬ﻭﲟﺎﻟﻪ ﻳﺴﺘﻤﺘﻊ ﺍﺳﺘﻤﺘﺎﻋﺎ‬
‫ﺣﱴ ﺳﻘﺘﻪ ﻣﻦ ﺍﳌﻨﻴﺔ ﺷﺮﺑﺔ ‪ ...‬ﻭﲪﺘﻪ ﻣﻨﻬﺎ ﺑﻌﺪ ﺫﺍﻙ ﺭﺿﺎﻋﺎ‬
‫ﻓﻐﺪﺍ ﲟﺎ ﻛﺴﺒﺖ ﻳﺪﺍﻩ ﺭﻫﻴﻨﺔ ‪ ...‬ﻻﻳﺴﺘﻄﻴﻊ ﳌﺎ ﻋﺮﺍﻩ ﺩﻓﺎﻋﺎ‬
‫ﻟﻮﻛﺎﻥ ﻳﻨﻄﻖ ﻗﺎﻝ ﻣﻦ ﲢﺖ ﺍﻟﺜﺮﻯ ‪ ...‬ﻓﻠﻴﺤﺴﻦ ﺍﻟﻌﻤﻞ ﺍﻟﻔﱴ ﻣﺎ ﺍﺳﺘﻄﺎﻋﺎ‬

‫ﺃﲪﺪ ﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﺍﳌﺆﺩﺏ ﺃﺑﻮ ﻣﺴﻬﺮ‬

‫ﻣﻦ ﺍﻫﻞ ﺍﻟﺮﻣﻠﺔ‪ ،‬ﻋﺎﱂ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻛﺎﻥ ﰱ ﺍﻳﺎﻡ ﺍﳌﺘﻮﻛﻞ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻏﻴﺚ ﻭﻟﻴﺚ‪ :‬ﻓﻐﻴﺚ ﺣﲔ ﺗﺴﺄﻟﻪ ‪ ...‬ﻋﺮﻓﺎ‪ ،‬ﻭﻟﻴﺚ‪ :‬ﻟﺪﻯ ﺍﳍﻴﺠﺎﺀ ﺿﺮﻏﺎﻡ‬
‫ﳛﻴﺎ ﺍﻻﻧﺎﻡ ﺑﻪ ﰲ ﺍﳉﺪﺏ ﺍﻥ ﻗﺤﻄﻮﺍ ‪ ...‬ﺟﻮﺩﺍ ﻭﻳﺸﻘﻲ ﺑﻪ ﻳﻮﻡ ﺍﻟﻮﻏﻰ ﺍﳍﺎﻡ‬
‫ﺣﺎﻻﻥ ﺿﺪﺍﻥ ﳎﻤﻮﻋﺎﻥ ﻓﻴﻪ ﻓﻤﺎ ‪ ...‬ﻳﻨﻔﻚ ﺑﻴﻨﻬﻤﺎ ﺑﻮﺳﻰ ﻭﺍﻧﻌﺎﻡ‬
‫ﻛﺎﳌﺰﻥ ﳚﺘﻤﻊ ﺍﻟﻀﺪﺍﻥ ﻓﻴﻪ ﻣﻌﺎ ‪ ...‬ﻣﺎﺀ ﻭﻧﺎﺭ ﻭﺍﺭﻫﺎﻡ ﻭﺍﺿﺮﺍﻡ‬

‫ﺃﲪﺪ ﺑﻦ ﻣﻄﺮﻑ‪،‬ﺍﻟﻘﺎﺿﻰ‬

‫ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﳌﺼﺮﻯ‪ ،‬ﻛﺎﻥ ﰱ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺼﺮﻳﺔ ﰱ ﺃﻳﺎﻡ‪ ،‬ﺍﳊﻜﻢ‪ ،‬ﻭﻟﻪ ﺗﺂﻟﻴﻒ ﰱ ﺍﻷﺩﺏ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺋﺢ‪ ،‬ﻛﺘﺎﺏ ﻛﺒﲑ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺭﺳﺎﻟﺔ ﰱ ﺍﻟﻀﺎﺩ ﻭ ﺍﻟﻈﺎﺀ‪ ،‬ﻛﺘﺐ ﻬﺑﺎ ﺇﱃ ﺍﻟﺸﺮﻳﻒ ﺃﰉ ﺍﳊﺴﻦ‪ ،‬ﳏﻤﺪ ﺑﻦ‬
‫ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻴﲏ‪ ،‬ﻋﺎﻣﻞ ﺗﻨﻴﺲ‬

‫ﺃﲪﺪ ﺑﻦ ﻣﻄﺮﻑ‪ ،‬ﺃﰈ ﺍﻟﻔﺘﺢ ﺍﻟﻌﺴﻘﻼﱏ‬

‫ﻛﺎﻥ ﻳﺎﻯ ﺍﻟﻘﻀﺎﺀ ﺑﺪﻣﻴﺎﻁ‪ ،‬ﻭﻣﺎﺕ ﰱ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﻧﻴﻒ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪،‬‬
‫ﻭﻛﺎﻥ ﺃﺩﻳﺒﺎﹰ‪ ،‬ﻓﺎﺿﻼﹰ‪ ،‬ﻭﻟﻪ ﻛﺘﺐ ﻛﺜﲑﺓ ﻣﺼﻨﻔﺔ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻭﰱ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻏﲑﳘﺎ‪ .‬ﻭﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ ﲨﻌﻪ ﻋﻠﻰ‬
‫ﻧﺴﺨﺘﲔ‪ :‬ﺇﺣﺪﺍﳘﺎ ﻣﻌﺮﺑﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﳎﺮﺩﺓ‪ ،‬ﻳﻜﻮﻥ ﺩﻭﻥ ﺃﻟﻒ ﻭﺭﻗﺔ‪ ،‬ﻗﺎﻝ ﺫﻟﻚ ﻛﻠﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﻮﺭﻱ‬
‫ﺍﳊﺎﻓﻆ‪ .‬ﻭﺣﻜﻰ‪ :‬ﺃﻧﻪ ﺃﻧﺸﺪﻩ ﻗﻄﻌﺔ ﻣﻦ ﺷﻌﺮﻩ‪ ،‬ﻭﻧﺎﻭﻟﻪ ﺑﻘﻴﺘﻪ‪ ،‬ﻭﺃﺫﻥ ﻟﻪ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻨﻪ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﺳﺎﺋﺮ ﻣﺼﻨﻔﺎﺗﻪ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻭﳑﺎ ﺃﺣﻔﻆ ﻟﻪ ﻣﻦ ﻗﻄﻌﺔ ﺃﻧﺸﺪ ﻧﻴﻬﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﺃﻭﳍﺎ‪:‬‬
‫ﻋﻠﻤﻲ ﺑﻌﺎﻗﺒﺔ ﺍﻷﻳﺎﻡ ﻳﻜﻔﻴﲏ ‪ ...‬ﻭﻣﺎ ﻗﻀﻰ ﺍﷲ ﱄ‪ :‬ﻻ ﺑﺪ ﻳﺄﺗﻴﲏ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
 ‫ﻭﻻﺧﻼﻑ ﺑﺄﻥ ﺍﻟﻨﺎﺱ ﻣﺬ ﺧﻠﻘﻮﺍ ‪ ...‬ﻓﻴﻤﺎ ﻳﺮﻭﻣﻮﻥ ﻣﻌﻜﻮﺳﻮ ﺍﻟﻘﻮﺍﻧﲔ‬
‫ﺇﺫ ﻳﻨﻔﻖ ﺍﻟﻌﻤﺮ ﰱ ﺍﻟﺪﻧﻴﺎ ﳎﺎﺯﻓﺔ ‪ ...‬ﻭ ﺍﳌﺎﻝ ﻳﻨﻔﻖ ﻓﻴﻬﺎ ﺑﺎﳌﻮﺍﺯﻳﻦ‬

‫ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺑﻦ ﺃﰉ ﻋﻤﺎﺭ ﺍﳊﻨﺎﻁ‬

‫ﺻﺎﺣﺐ ﺃﰉ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺑﻨﺖ ﺍﻟﻐﺮﻳﺎﱐ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‬

‫ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ‪،‬ﺑﻦ ﳎﺎﻫﺪ ﺍﳌﻘﺮﺉ‬

‫ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺑﻦ ﳎﺎﻫﺪ ﺍﳌﻘﺮﺉ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻛﺎﻥ ﺷﻴﺦ ﺍﻟﻘﺮﺍﺀ ﰱ ﻭﻗﺘﻪ‪ ،‬ﻭ ﺍﳌﻘﺪﺍﻡ ﻣﻨﻬﻢ ﻋﻠﻰ ﺃﻫﻞ‬
‫ﻋﺼﺮﻩ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ ﰱ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﰱ ﻣﻘﱪﺓ ﺑﺎﺏ ﺍﻟﺒﺴﺘﺎﻥ‪ ،‬ﻣﻦ‬
‫ﺍﳉﺎﻧﺐ ﺍﻟﺸﺮﻗﻰ‪ ،‬ﰲ ﺭﺑﻴﻊ ﺍﻵﺧﺮ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻭﺣﺪﺙ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﻳﻮﺏ‬
‫ﺍﳌﺨﺰﻣﻰ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺍﳉﻬﻢ ﺍﻟﺴﻤﺮﻱ‪،‬ﻭﺧﻠﻖ ﻏﲑﳘﺎ‪ .‬ﻭﺣﺪﺙ ﻋﻨﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﳉﻌﺎﰊ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ‬
‫ﺷﺎﺫﺍﻥ‪ ،‬ﻭﺃﺑﻮ ﺣﻔﺺ ﺑﻦ ﺷﺎﻫﲔ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬ﻭﻛﺎﻥ ﺛﻘﺔ ﻣﺄﻣﻮﻧﺎﹰ‪ ،‬ﻳﺴﻜﻦ ﺑﺎﳉﺎﻧﺐ ﺍﻟﻐﺮﰊ‪ ،‬ﳓﻮ ﻣﺮﺑﻌﺔ ﺍﳋﺮﺳﻲ‪.‬‬
‫ﺣﺪﺙ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺛﻌﻠﺐ ﺍﻟﻨﺤﻮﻯ‪:‬ﰲ ﺳﻨﺔ ﺳﺖ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ :‬ﻣﺎ ﺑﻘﻰ ﻣﻦ ﻋﺼﺮﻧﺎ ﻫﺬﺍ‪ ،‬ﺃﻋﻠﻢ‬
‫ﺑﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﻣﻦ ﺃﰉ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ‪ .‬ﻭﺣﺪﺙ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻨﺤﻮﻯ ﻗﺎﻝ‪ :‬ﺻﻠﻴﺖ ﺧﻠﻒ ﺃﰉ ﺑﻜﺮ ﺍﺑﻦ ﳎﺎﻫﺪ ﺻﻼﺓ‬
‫ﺍﻟﻐﺪﺍﺓ‪ ،‬ﻓﺎﺳﺘﻔﺘﺢ ﺑﻘﺮﺍﺀﺓ ﺍﳊﻤﺪ‪ ،‬ﰒ ﺳﻜﺖ‪ ،‬ﰒ ﺍﺳﺘﻔﺘﺢ ﺛﺎﻧﻴﺔ‪ ،‬ﰒ ﺳﻜﺖ‪ ،‬ﰒ ﺍﺑﺘﺪﺃ ﺑﺎﻟﻘﺮﺍﺀﺓ‪،‬ﻓﻘﻠﺖ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪،‬‬
‫ﺭﺃﻳﺖ ﺍﻟﻴﻮﻡ ﻣﻨﻚ ﻋﺠﻴﺒﹰﺎ‪ .‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺷﻬﺪﺕ ﺍﳌﻜﺎﻥ؟ ﻓﻘﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺷﻬﺪﺗﻚ ﺍﷲ ﺃﻥ ﻻ ﺣﺪﺛﺖ ﺑﻪ ﻋﲎ‪،‬‬
‫ﺇﱃ ﺃﻥ ﺃﻭﺍﺭﻯ ﲢﺖ ﺃﻃﺒﺎﻕ ﺍﻟﺜﺮﻯ‪ ،‬ﰒ ﻗﺎﻝ ﻳﺎﺑﲎ‪ :‬ﻣﺎ ﻫﻮ ﺇﻻ ﺃﻥ ﻛﱪﺕ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﺣﱴ ﻛﺄﱏ ﺑﺎﳊﺠﺐ ﻗﺪ‬
‫ﺍﻧﻜﺸﻔﺖ ﻣﺎ ﺑﻴﲎ ﻭﺑﲔ ﺭﺏ ﺍﻟﻌﺰﺓ ﺗﻌﺎﱃ ﺳﺮﺍﺑﺴﺮ‪ ،‬ﰒ ﺍﺳﺘﻔﺘﺤﺖ ﺑﻘﺮﺍﺀﺓ ﺍﳊﻤﺪ‪ ،‬ﻓﺎﺳﺘﺠﻤﻊ ﻛﻞ ﲪﺪ ﷲ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﻣﺎﺑﲔ ﻋﻴﲏ‪ ،‬ﻓﻠﻢ ﺃﺩﺭﻯ ﺑﺄﻯ ﺍﳊﻤﺪﻟﺔ ﺃﺑﺘﺪﺉ؟‪ .‬ﻭﺣﺪﺙ ﻋﻴﺴﻰ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻋﻴﺴﻲ‪ ،‬ﺍﻟﻮﺯﻳﺮ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱏ ﺃﺑﻮ‬
‫ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ‪ ،‬ﻭﻗﺪ ﺟﺌﺘﻪ ﻋﺎﺋﺪﺍﹰ‪ ،‬ﻭﺃﻃﺎﻝ ﻋﻨﺪﻩ ﻗﻮﻡ‪ ،‬ﻛﺎﻧﻮﺍ ﻗﺪ ﺣﻀﺮﻭﺍ ﻟﻌﻴﺎﺩﺗﻪ‪ ،‬ﻓﻘﺎﻝ ﱃ ﻳﺎ ﺍﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻴﺎﺩﺓ‬
‫ﰒ ﻣﺎﺫﺍ؟ ﻓﺼﺮﻑ ﻣﻦ ﺣﻀﺮ‪ ،‬ﰒ ﳘﻤﺖ ﺑﺎﻻﻧﺼﺮﺍﻑ ﻣﻌﻬﻢ‪ ،‬ﻓﺎﻣﺮﱏ ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ‪ ،‬ﰒ ﺍﻧﺸﺪﱏ ﻋﻦ ﻋﻠﻰ ﺑﻦ ﺍﳉﻬﻢ‬
‫ﺍﻟﺴﻤﺮﻯ‪:‬‬

‫ﻻﺗﻀﺠﺮﻥ ﻣﺮﻳﻀﺎ ﺟﺌﺖ ﻋﺎﺋﺪﻩ ‪ ...‬ﺍﻥ ﺍﻟﻌﻴﺎﺩﺓ ﻳﻮﻡ ﺍﺛﺮ ﻳﻮﻣﲔ‬

‫ﺑﻞ ﺳﻠﻪ ﻋﻦ ﺣﺎﻟﻪ ﻭﺍﺩﻉ ﺍﻻﻟﻪ ﻟﻪ ‪ ...‬ﻭﺍﻗﻌﺪ ﺑﻘﺪﺭ ﻓﻮﺍﻕ ﺑﲔ ﺣﻠﺒﲔ‬
‫ﻣﻦ ﺯﺍﺭ ﻏﺒﺎ ﺍﺧﺎ ﺩﺍﻣﺖ ﻣﻮﺩﺗﻪ ‪ ...‬ﻭﻛﺎﻥ ﺫﺍﻙ ﺻﻼﺣﺎ ﻟﻠﻨﺤﻠﻴﻠﲔ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺧﻠﻒ ﺍﳌﻘﺮﺉ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﺑﺎ ﺍﻟﻔﻀﻞ ﺍﻟﺰﻫﺮﻯ ﻳﻘﻮﻝ‪ :‬ﺍﻧﺘﺒﻪ ﺃﰉ ﰱ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱴ‬
‫ﻣﺎﺕ ﻓﻴﻬﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ‪ ،‬ﻓﻘﺎﻝ ﻳﺎﺑﲎ‪ :‬ﺗﺮﻯ ﻣﻦ ﻣﺎﺕ ﺍﻟﻠﻴﻠﺔ؟ ﻓﺎﱏ ﻗﺪ ﺭﺃﻳﺖ ﰲ ﻣﻨﺎﻣﻰ‪ ،‬ﻛﺄﻥ ﻗﺎﺋﻼ ﻳﻘﻮﻝ‪ :‬ﻗﺪ‬
‫ﻣﺎﺕ ﺍﻟﻠﻴﻠﺔ ﻣﻘﻮﻡ ﻭﺣﻰ ﺍﷲ‪ ،‬ﻣﻨﺬ ﲬﺴﲔ ﺳﻨﺔ‪ ،‬ﻓﻠﻤﺎ ﺍﺻﺒﺤﻨﺎ ﺇﺫﺍ ﺍﺑﻦ ﳎﺎﻫﺪ ﻗﺪ ﻣﺎﺕ ﺁﺧﺮ ﻣﺎﻧﻘﻠﻨﺎﻩ ﻣﻦ ﺗﺎﺭﻳﺦ‬
‫ﺍﳋﻄﻴﺐ ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﳎﺎﻫﺪ‪ ،‬ﻣﻊ ﻣﺎﻋﺮﻑ ﺑﻪ ﻣﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﻋﻨﻪ‬
‫ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﺒﻞ‪ ،‬ﻛﺜﲑ ﺍﳌﺪﺍﻋﺒﺔ‪ ،‬ﻃﻴﺐ ﺍﳋﻠﻖ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻜﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺀﺍﺕ‬
 ‫ﺍﻟﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻴﺎﺀﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﳍﺎﺀﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﺍﰉ ﻋﻤﺮﻭ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ‬
‫ﻋﺎﺻﻢ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺴﺎﺋﻰ ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﺍﻟﻨﱮ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﺒﻌﺔ ﻛﺘﺎﺏ ﺍﻧﻔﺮﺍﺩﺍﺕ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﻋﻠﻰ ﺑﻦ ﺍﰉ ﻃﺎﻟﺐ ﺭﺿﻰ‬
‫ﺍﷲ ﻋﻨﻪ ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺃﰉ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ ﻭﺍﺧﺘﻴﺎﺭﻩ ﻟﺘﺎﺭﻳﺦ ﳛﲕ ﺑﻦ ﻣﻨﺪﺓ ﲰﻌﺖ ﺍﻻﻣﺎﻡ ﺍﺑﺎ ﺍﳌﻈﻔﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺷﻴﺚ ﺍﳌﻘﺮﺉ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﳌﺬﻛﺮ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺍﺑﺎ ﺍﳊﺴﻦ ﺑﻦ ﺳﺎﱂ ﺍﻟﺒﺼﺮﻱ ﺍﻟﺼﻮﰱ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﻫﻮ ﺻﺎﺣﺐ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺴﺘﺮﻯ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﺑﺎ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﳎﺎﻫﺪ ﺍﳌﻘﺮﺉ ﻳﻘﻮﻝ‪ :‬ﺭﺃﻳﺖ ﺭﺏ ﺍﻟﻌﺰﺓ‬
‫ﰲ ﺍﳌﻨﺎﻡ؟ ﻓﺘﺨﺘﻤﺖ ﻋﻠﻴﻪ ﺧﺘﻤﺘﲔ‪ ،‬ﻓﻠﺤﻨﺖ ﰱ ﻣﻮﺿﻌﲔ‪ ،‬ﻓﺎﻏﺘﻤﻤﺖ‪،‬ﻓﻘﺎﻝ ﻳﺎﺑﻦ ﳎﺎﻫﺪ‪ :‬ﺍﻟﻜﻤﺎﻝ ﱃ‪ ،‬ﺍﻟﻜﻤﺎﻝ ﱃ‬
‫ﻗﺮﺃﺕ ﰱ ﺗﺎﺭﻳﺦ ﺧﻮﺍﺭﺯﻡ ﰱ ﺗﺮﲨﺔ ﺍﰉ ﺳﻌﻴﺪ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﲪﺪﻳﺞ ﺍﳊﻤﺪ ﳚﻰ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺍﺧﺘﻠﻒ ﺇﱃ ﺍﰉ‬
‫ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ‪ ،‬ﺍﳌﻘﺮﺉ ﺍﻟﺒﻐﺪﺍﺩﻯ‪ ،‬ﻓﻜﺎﻥ ﻳﻜﺮﻣﻰ ﻟﻔﻘﻬﻰ‪،‬ﻓﺎﺷﺘﻬﻴﺖ ﺍﺕ ﺍﻗﺮﺃ ﻋﻠﻴﻪ‪ ،‬ﳌﺎ ﺭﺍﻳﺖ ﻣﻦ ﻭﻟﻮﻉ ﺍﻟﻨﺎﺱ‬
‫ﺑﺎﻟﻘﺮﺍﺀﺓ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺍﱐ ﺍﺭﻳﺪ ﺃﻥ ﺍﻗﺮﺃ ﻋﻠﻴﻚ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻓﺎﺟﻠﺲ ﳎﻠﺲ‬
‫ﺍﻟﺘﻼﻣﺬﺓ‪ ،‬ﻗﺎﻝ ﻓﺘﺤﻮﻟﺖ ﻣﻦ ﺟﻨﺒﻪ ﺍﱃ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻠﻤﺎ ﺍﻓﺘﺘﺤﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺭﺳﻢ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻗﻠﺖ‪ " :‬ﺑﺴﻢ ﺍﷲ‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﻗﺎﻝ‪ :‬ﺃﻭﻛﺬﺍ ﺗﻘﺮﺃ؟ ﺇﺫﻫﺐ ﺍﱃ ﺫﻟﻚ ﺍﻟﻔﱴ ﺣﱴ ﻳﺮﺷﺪﻙ‪ ،‬ﰒ ﺍﻗﺮﺃ ﻋﻠﻲ‪ ،‬ﻓﺨﺠﻠﺖ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻭﺗﺮﻙ ﺇﻛﺮﺍﻣﻲ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻳﻜﺮﻣﲏ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﳌﺎ ﻋﺮﻑ ﺑﻀﺎﻋﱵ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻗﺎﻝ ﺍﻟﺘﻨﻮﺣﻲ‪ :‬ﺑﻠﻐﲏ ﻋﻦ ﺃﰊ ﺑﻜﺮ‬
‫ﺑﻦ ﳎﺎﻫﺪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﻨﺎﺱ ﺃﺭﺑﻌﺔ‪ :‬ﻣﻠﻴﺢ ﻳﺘﺒﻐﺾ ﳌﻼﺣﺘﻪ ﻓﻴﺤﺘﻤﻞ‪ ،‬ﻭﺑﻐﻴﺾ ﻳﺘﻤﻠﺢ‪ ،‬ﻓﺬﺍﻙ ﺍﳊﻤﻰ‪ ،‬ﻭﺍﻟﺪﺍﺀ ﺍﻟﺬﻱ ﻻ‬
‫ﺩﻭﺍﺀ ﻟﻪ‪ ،‬ﻭﺑﻐﻴﺾ ﻳﺒﻐﺾ‪ ،‬ﻓﻴﻌﺬﺭ ﻷﻧﻪ ﻃﺒﻌﻪ‪ ،‬ﻭﻣﻠﻴﺢ ﻳﺘﻤﻠﺢ‪ ،‬ﻓﺘﻠﻚ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ ﻭﻣﻦ ﺗﺎﺭﻳﺦ ﺍﺑﻦ ﺑﺸﺮﺍﻥ‪ :‬ﻛﺎﻥ‬
‫ﺍﺑﻦ ﳎﺎﻫﺪ ﻛﺜﲑﺍ ﻣﺎ ﻳﻨﺸﺪ‪:‬‬
‫ﺇﺫﺍ ﻋﻘﺪ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻚ ﺃﻣﺮﺍ ‪ ...‬ﻓﻠﻴﺲ ﳛﻠﻪ ﺇﻻ ﺍﻟﻘﻀﺎﺀ‬
‫ﻗﺎﻝ‪ :‬ﻭﺫﻛﺮ ﻋﻦ ﺍﺑﻦ ﳎﺎﻫﺪ‪ :‬ﺍﻧﻪ ﺣﻀﺮ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺑﺴﺘﺎﻥ‪ ،‬ﻭﺩﺍﻋﺐ ﻭﻗﺎﻝ‪ :‬ﻭﻗﺪ ﻻﺣﻈﻪ ﺑﻌﻀﻬﻢ‬
‫ﺍﻟﺘﻌﺎﻗﻞ ﰲ ﺍﻟﺒﺴﺘﺎﻥ‪ ،‬ﻛﺎﻟﺘﺨﺎﻟﻊ ﰲ ﺍﳌﺴﺠﺪ ﻭﺭﻭﻯ ﻋﻦ ﺍﰉ ﻃﺎﻟﺐ ﺍﳍﺎﴰﻰ ﺻﻬﺮ ﺍﰉ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ﻗﺎﻝ‪ :‬ﻛﻨﺖ‬
‫ﻋﻨﺪ ﺍﺑﻦ ﳎﺎﻫﺪ ﻭﻗﺪ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺍﺧﺮﺝ ﻣﻦ ﻫﻬﻨﺎ ﻣﻦ ﺍﻫﻠﻨﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻔﻌﻠﺖ ﺫﻟﻚ‪ ،‬ﰒ ﻗﺎﻝ ﱃ‪:‬‬
‫ﻭﺗﺒﺎﻋﺪ ﺍﻧﺖ ﺍﻳﻀﺎ‪ ،‬ﻓﻮﻗﻔﺖ ﻋﻨﻪ ﺑﻌﻴﺪﺍ‪ ،‬ﻓﺎﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺍﻗﺒﻞ ﻳﺘﻠﻮ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰒ ﺧﻔﺖ ﺻﻮﺗﻪ‪ ،‬ﻓﻠﻢ‬
‫ﻳﺰﻝ ﻳﺘﺸﺎﻫﺪ ﺍﱃ ﺍﻥ ﻃﻔﺎ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻟﻪ ﺟﺎﻩ ﻋﺮﻳﺾ ﻋﻨﺪ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﺳﺄﻟﻪ ﺑﻌﺾ ﺍﺻﺤﺎﺑﻪ ﻛﺘﺎﺑﺎ ﺍﱃ ﻫﻼﻝ ﺑﻦ‬
‫ﺑﺪﺭ ﰱ ﺣﺎﺟﺔ ﻟﻪ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻛﺘﺎﺑﺎ ﻭﺧﺘﻤﻪ‪ ،‬ﻭﱂ ﻳﻘﻒ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺻﺎﺭ ﺍﱃ ﻫﻼﻝ ﻭﺳﻠﻢ ﺍﻟﻴﻪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻗﻀﻰ‬
‫ﺣﻮﺍﺋﺠﻪ‪ ،‬ﻭﺑﻠﻎ ﻟﻪ ﻓﻮﻕ ﻣﺎ ﺍﺭﺍﺩ‪ ،‬ﻓﻠﻤﺎ ﺍﺭﺍﺩ ﺍﻥ ﻳﻨﺼﺮﻑ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﺗﺪﺭﻯ ﻣﺎ ﰲ ﻛﺘﺎﺑﻚ؟ ﻗﺎﻝ‪ :‬ﻓﺎﺧﺮﺟﻪ ﻭﻓﻴﻪ‪" :‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﺣﺎﻣﻞ ﻛﺘﺎﰊ ﺇﻟﻴﻚ‪ ،‬ﺣﺎﻣﻞ ﻛﺘﺎﺏ ﺍﷲ ﻋﲏ ﻭﺍﻟﺴﻼﻡ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬
‫ﻭﺁﻟﻪ ﺍﲨﻌﲔ‪.‬‬

‫ﺃﲪﺪ ﺍﻟﻨﻬﺮ ﺟﻮﺭﻱ‬

‫ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﺸﺎﻋﺮ ﺍﻟﻌﺮﻭﺿﻲ ﻟﻪ ﰲ ﺍﻟﻌﺮﻭﺽ ﺗﺼﺎﻧﻴﻒ‪ ،‬ﻭﻫﻮ ﺑﻪ ﻋﺎﺭﻑ ﺣﺎﺫﻕ‪ ،‬ﳚﺮﻯ ﳎﺮﻯ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻌﺮﻭﺿﻲ‬
‫ﻭﺍﻟﻌﻤﺮﺍﱏ ﻭﻏﲑﳘﺎ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﺷﺎﻋﺮ ﻣﺘﻮﺳﻂ ﺍﻟﻄﺒﻘﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻦ‬
‫ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻌﺖ ﺑﻪ ﺑﺎﻟﺒﺼﺮﺓ ﰱ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺍﻧﺎ ﰱ ﲨﻠﺔ ﺍﰉ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻣﺎﺳﺮﺟﻴﺲ‪،‬ﻭﺳﺎﻓﺮﻧﺎ ﻋﻨﻬﺎ ﺍﱃ ﺍﺭﺟﺎﻥ ﻣﻊ ﻬﺑﺎﺀ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺧﺮﺝ ﺍﻟﻨﻬﺮﺟﻮﺭﻯ ﻣﻌﻨﺎ‪ ،‬ﻭﺍﻗﺎﻡ ﰱ ﻣﺼﺎﺣﺒﺘﻪ‪،‬‬
‫ﺇﱃ ﺍﻥ ﺗﻘﻠﺪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻰ ﺍﳋﺎﺯﻥ ﺍﻟﺒﺼﺮﺓ ﰲ ﺍﻭﺍﺧﺮ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻓﻌﺎﺩ ﻣﻌﻪ ﺍﻟﻴﻬﺎ‪ ،‬ﰒ‬
‫ﻭﺭﺩﻬﺗﺎ ﰱ ﺫﻯ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﺳﻨﺔ ﺛﻼﺙ ﻭﺍﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻣﺘﺼﻼ ﲞﺪﻣﺔ " ﺷﺎﻫﻨﺸﺎﻩ " ﺍﻻﻋﻈﻢ‪ ،‬ﺟﻼﻝ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﻬﺑﺎﺀ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻗﺪ ﻣﺎﺕ ﺍﻟﻨﻬﺮﺟﻮﺭﻯ ﻗﺒﻞ ﺫﻟﻚ ﺑﺸﻬﻮﺭ‪ ،‬ﺑﻌﻠﺔ ﻃﺮﻳﻔﺔ‪ ،‬ﳊﻘﺘﻪ ﻣﻦ ﻇﻬﻮﺭ ﺍﻟﻘﻤﻞ ﰲ ﺟﺴﻤﻪ‪ ،‬ﻋﻨﺪ ﺣﻜﻪ‬
‫ﺍﻳﺎﻩ‪ ،‬ﺍﱃ ﺍﻥ ﻣﺎﺕ ﻭﻛﺎﻥ ﺷﻴﺨﺎ ﻗﺼﲑﺍ‪ ،‬ﺷﺪﻳﺪ ﺍﻷﺩﻣﺔ‪ ،‬ﺳﺨﻴﻒ ﺍﻟﻠﺒﺴﺔ‪ ،‬ﻭﺳﺦ ﺍﳉﻤﻠﺔ‪ ،‬ﺳﻲﺀ ﺍﳌﺬﻫﺐ‪ ،‬ﻣﺘﻄﺎﻳﺮ‬
‫ﺑﺎﻻﳊﺎﺩ‪ ،‬ﻏﲑ ﻣﻜﺎﰎ ﻟﻪ‪ ،‬ﻭﱂ ﻳﺘﺰﻭﺝ ﻗﻂ‪ ،‬ﻭﻻ ﺍﻋﻘﺐ‪ ،‬ﻭﻛﺎﻥ ﺍﻗﻮﻯ ﺍﻟﻄﺒﻘﺔ ﰲ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻋﻠﻮﻡ ﺍﻻﻭﺍﺋﻞ‪،‬‬
‫ﻭﻣﺘﻮﺳﻄﺎ ﰲ ﻋﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﻠﻤﻪ ﻬﺑﺎ ﺍﻛﺜﺮ ﻣﻦ ﺷﻌﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﺛﻼﺑﺔ ﻟﻠﻨﺎﺱ ﻫﺠﺎﺀ ﻗﻠﻴﻞ ﺍﻟﺸﻜﺮ ﳌﻦ ﳛﺴﻦ ﺇﻟﻴﻪ‪،‬‬
‫ﻏﲑ ﻣﺮﺍﻉ ﳉﻤﻴﻞ ﻳﺴﺪﻯ ﺇﻟﻴﻪ ﻭﺍﻧﺸﺪﱐ ﺍﺷﻴﺎﺀ ﻛﺜﲑﺓ ﻣﻦ ﺷﻌﺮﻩ‪ ،‬ﻭﻣﻨﻪ‪:‬‬
‫ﻣﻦ ﻋﺎﺫﺭﻱ ﻣﻦ ﺭﺋﻴﺲ ‪ ...‬ﻳﻌﺪ ﻛﺴﱯ ﺣﺴﱯ‬
‫ﳌﺎ ﺍﻧﻘﻄﻌﺖ ﺇﻟﻴﻪ ‪ ...‬ﻭﺻﻠﺖ ﻣﻨﻘﻄﻌﺎ ﰊ‬
‫ﻓﺴﻤﻊ ﺫﻟﻚ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﺎﺳﺮﺟﻴﺲ‪،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺗﻠﻴﺲ ﻣﻨﻪ‪ ،‬ﻭﺍﻧﺎ ﺍﳌﻘﺼﻮ ﺑﺎﳍﺠﻮ‪ ،‬ﻭﺍﳕﺎ ﻗﺎﻝ‪ :‬ﻣﻦ ﻋﺬﻳﺮﻯ ﻣﻦ‬
‫ﻭﺯﻳﺮ‪ ،‬ﻭﻗﺪ ﺭﺍﻗﺒﲏ ﰲ ﺗﻌﺒﲑﻩ‪ ،‬ﻓﻠﻤﺎ ﺗﻮﰲ ﺍﻟﻨﻬﺮﺟﻮﺭﻱ‪ ،‬ﲪﻞ ﺇﱃ ﺍﰉ ﺍﻟﻌﺒﺎﺱ ﻣﺴﻮﺩﺍﺗﻪ‪ ،‬ﻓﻮﺟﺪ ﻓﻴﻬﺎ ﺍﻟﻘﻄﻌﺔ ﻣﻨﺴﻮﺑﺔ‬
‫ﺍﻟﻴﻪ‪ ،‬ﻓﺎﺧﺮﺟﻬﺎ ﻭﻭﻗﻔﲏ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻋﺮﻓﲏ ﺻﺤﺔ ﺣﺪﺳﻪ ﻓﻴﻪ ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ ﺃﰊ ﺍﻟﻮﻓﺎﺀ ﺑﻦ ﺍﻟﺼﻘﻴﻞ‪:‬‬
‫ﻣﺎ ﺍﺳﺘﺨﺮﺝ ﺍﳌﺎﻝ ﲟﺜﻞ ﺍﻟﻌﺼﺎ ‪ ...‬ﻟﻄﺎﻟﺒﻴﻪ ﻣﻦ ﺃﰊ ﺍﻟﻐﺪﺭ‬
‫ﺍﻟﻴﺲ ﻗﺪ ﺍﺧﺮﺝ ﻣﻮﺳﻰ ﻬﺑﺎ ‪ ...‬ﻟﻘﻮﻣﻪ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﺼﺨﺮﺓ‬
‫ﻭﻟﻪ ﺍﻳﻀﺎ‪:‬‬
‫ﺻﺎﺡ ﻧﺪﳝﻲ ﻭﺷﻔﻪ ﺍﻟﻄﺮﺏ ‪ ...‬ﻳﺎﻗﻮﻣﻨﺎ ﺍﻥ ﺍﻣﺮﻧﺎ ﻋﺠﺐ‬
‫ﻧﺎﺭ ﺇﺫﺍ ﺍﳌﺎﺀ ﻣﺴﻬﺎ ﺯﻓﺮﺕ ‪ ...‬ﻛﺄﻬﻧﺎ ﻻﻟﺘﻬﺎﻬﺑﺎ ﺣﻄﺐ‬
‫ﻭﻟﻪ ﻳﻬﺠﻮ ﻃﺒﻴﺒﹰﺎ ﻣﻦ ﺃﻫﻞ ﺍﻻﺑﻠﺔ‪ ،‬ﻳﻌﺮﻑ ﺑﺄﰊ ﻏﺴﺎﻥ ﻭﻛﺎﻥ ﻗﺪ ﺃﻏﺮﻯ ﻬﺑﺠﺎﺋﻪ‪:‬‬
‫ﻳﺎﻃﺒﻴﺒﺎ ﺩﺍﻭﻯ ﻛﺴﺎﺩ ﺫﻭﻱ ﺍﻷﻛﻔﺎﻥ ‪ ...‬ﺣﱴ ﺃﻋﺎﺩﻫﻢ ﰲ ﻧﻔﺎﻕ‬
‫ﺇﻥ ﺗﻜﻦ ﻗﺪ ﻭﺻﻠﺖ ﺭﺯﻗﻬﻢ ﻓﻴﻬﺎ ‪ ...‬ﻓﻜﻢ ﻗﺪ ﻗﻄﻌﺖ ﻣﻦ ﺃﺭﺯﺍﻕ؟‬
‫ﻭﻗﻊ ﺍﷲ ﰱ ﺟﺒﻴﻨﻚ ﻟﻸﺭﺯﺍﻕ ‪ ...‬ﺇﻥ ﻭﺩﻉ ﻭﺩﺍﻉ ﺍﻟﻔﺮﺍﻕ‬
‫ﻭﻟﻪ ﻓﻴﻪ ﺍﻳﻀﺎ‪:‬‬
‫ﻳﺎ ﺑﻦ ﻏﺴﺎﻥ ﺃﻧﺖ ﻧﺎﻗﻀﺖ ﻋﻴﺴﻰ ‪ ...‬ﻓﻬﻮ ﳛﻴﻲ ﺍﳌﻮﺗﻰ ﻭﺃﻧﺖ ﲤﻴﺖ‬
‫ﻳﺸﻬﺪ ﺍﻟﻘﻠﺐ ﺃﻧﻪ ﻳﻘﺪﻡ ﺍﻟﻐﺎﺳﻞ ‪ ...‬ﺃﻭ ﺇﻥ ﺩﺳﺘﻪ ﺗﺎﺑﻮﺕ‬
‫ﻭﻗﺎﻝ ﰲ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﺑﺊ‪ ،‬ﳝﺪﺣﻪ ﻭﻫﻮ ﺑﺎﻟﺒﺼﺮﺓ ﺑﻘﺼﻴﺪﺓ ﺃﻭﳍﺎ‪:‬‬
‫ﻻ ﻳﺬﻫﱭ ﻋﻠﻴﻚ ﰲ ﺍﻟﻌﻮﺍﺩ ‪ ...‬ﺿﻌﻒ ﺍﻟﻘﻮﻯ ﻭﺗﻔﺘﺖ ﺍﻷﻛﺒﺎﺩ‬
‫ﻻ ﺗﺴﺄﱄ ﻋﲏ ﺳﻮﺍﻙ ﻓﺈﳕﺎ ‪ ...‬ﺫﻛﺮﺍﻙ ﺃﻧﻔﺎﺳﻲ ﻭﺣﺒﻚ ﺯﺍﺩﻱ‬
‫ﻳﺎ ﲰﺤﺔ ﺑﺪﻣﻲ ﻋﻠﻰ ﲢﺮﳝﻪ ‪ ...‬ﻓﻴﻤﺎ ﻳﻈﻦ ﺃﺻﺎﺩﻕ ﻭﺃﻋﺎﺩﻱ‬
‫ﺣﺎﺷﺎﻙ ﺃﻥ ﺃﻟﻘﺎﻙ ﻏﲑ ﲞﻴﻠﺔ ‪ ...‬ﺃﻭ ﺃﻥ ﺃﺭﻯ ﻣﺎ ﻻ ﺗﺮﻳﻦ ﺭﺷﺎﺩﻱ‬
‫ﻭﻟﻪ ﻳﻬﺠﻮ ﺍﻣﺮﺃﺓ‪:‬‬
 ‫ﲤﻮﺕ ﻣﻦ ﺷﻬﻮﺓ ﺍﻟﻀﺮﺍﻁ ﻭﻻ ‪ ...‬ﻳﺴﻌﺪﻫﺎ ﺩﺑﺮﻫﺎ ﺑﺘﺼﻮﻳﺖ‬
‫ﻛﺄﳕﺎ ﺇﻟﻴﺘﺎﻙ ﺧﺎﺑﻴﺔ ‪ ...‬ﺗﻈﻞ ﻣﻠﻘﻴﺔ ﻟﺘﺰﻓﻴﺖ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻟﻮ ﻛﺎﻥ ﻳﻮﺭﺙ ﺑﺎﻟﺘﺸﺎﺑﻪ ﻣﻴﺖ ‪ ...‬ﳌﻠﻜﺖ ﺑﺎﻷﻋﻀﺎﺀ ﻣﺎ ﻻ ﳝﻠﻚ‬
‫ﺛﻌﻞ ﳐﺎﺗﻠﻪ ﲣﱪ ﺃﻧﻪ ‪ ...‬ﰲ ﺍﻟﻨﺎﺱ ﻣﻦ ﻧﻄﻒ ﺍﳉﻤﻴﻊ ﻣﺸﺒﻚ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﱂ ﻳﻜﻦ ﻭﺳﺨﻪ ﻭﻗﺬﺍﺭﺗﻪ ﻋﻦ ﻓﻘﺮ‪ ،‬ﻓﺈﻥ ﺣﺎﻟﻪ ﻛﺎﻧﺖ ﻣﺴﺘﻘﻴﻤﺔ ﺣﺴﻨﺔ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﻟﻌﺎﺩﺓ ﺳﻴﺌﺔ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﻟﻨﺎﺱ ﻳﺘﻘﻮﻥ ﻟﺴﺎﻧﻪ ﻭﻛﺜﺮﺓ ﻫﺠﺎﺋﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻧﺼﺮ‪ :‬ﻭﻣﺪﺡ ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﻨﻬﺮﺟﻮﺭﻱ ﺃﺑﺎ ﺍﻟﻔﺮﺝ ﻣﻨﺼﻮﺭ ﺑﻦ ﺳﻬﻞ‬
‫ﺍﺠﻤﻟﻮﺳﻲ ﻋﺎﻣﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﺻﻠﺔ ﺣﺎﺿﺮﺓ ﻫﻨﻴﺔ‪ ،‬ﻭﺍﻟﺘﻒ ﺑﻪ ﺍﳊﻮﺍﺷﻰ‪ ،‬ﻓﻄﺎﻟﺒﻮﻩ‪ ،‬ﻓﻜﺘﺐ ﺭﻗﻌﺔ ﻭﺩﻓﻌﻬﺎ ﺇﱃ‬
‫ﺑﻌﺾ ﺍﻟﺪﺍﺧﻠﲔ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺗﺴﻠﻢ ﻫﺬﻩ ﺇﱃ ﺍﻷﺳﺘﺎﺫ ﻭﻛﺎﻥ ﻓﻴﻬﺎ‪:‬‬
‫ﺃﺟﺎﺭﱐ ﺍﻷﺳﺘﺎﺫ ﻋﻦ ﻣﺪﺣﱵ ‪ ...‬ﺟﺎﺋﺮﺓ ﻛﺎﻧﺖ ﻷﺻﺤﺎﺑﻪ‬
‫ﻭﱂ ﻳﻜﻦ ﺣﻈﻲ ﻣﻨﻬﺎ ﺳﻮﻯ ‪ ...‬ﺟﺮﺑﺬﰐ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺑﺎﺑﻪ‬
‫ﻓﻠﻤﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﺍﻟﺮﻗﻌﺔ‪،‬ﺧﺮﺝ ﰱ ﺍﳊﺎﻝ ﻣﻦ ﺻﺮﻑ ﺍﳊﻮﺍﺷﻰ ﻋﻨﻪ‪ ،‬ﻭﺻﺎﺭ ﻣﻌﻪ ﺣﱴ ﺩﺧﻞ ﻣﻨﺰﻟﻪ‪:‬‬

‫ﺃﲪﺪ ﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﺎﺯﺭﻳﺎﺭ‬

‫ﺃﺑﻮ ﻋﻠﻲ ﻛﺎﻥ ﻧﺪﳝﹰﺎ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﲪﺪﺍﻥ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻧﺼﺮ ﺑﻦ ﺍﳊﺴﲔ ﻣﻦ ﻧﺎﻗﻠﺔ ﺳﺎﻣﺮﺍ‪ ،‬ﻭﺍﺗﺼﻞ ﺑﺎﳌﻌﺘﻀﺪ‬
‫ﻭﺧﺪﻣﻪ‪ ،‬ﻭﺧﻒ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻭﺃﻫﻠﻪ ﻣﻦ ﺧﺮﺳﺎﻥ‪،‬ﻭﻛﺎﻥ ﻳﺘﻌﺎﻃﻰ ﻟﻌﺐ ﺍﳉﻮﺍﺭﺡ ﻓﺮﺩ ﺇﻟﻴﻪ ﺍﳌﻌﺘﻀﺪ ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ‬
‫ﺟﻮﺍﺭﺣﻪ‪ ،‬ﻭﻣﺎﺕ ﺃﺑﻮ ﻋﻠﻰ ﲝﻠﺐ‪ ،‬ﰲ ﺣﻴﺎﺓ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻛﺘﺎﺏ ﻬﺗﺬﻳﺐ ﺍﻟﺒﻼﻏﺔ ﺫﻛﺮ ﺫﻟﻚ ﻛﻠﻪ‬
‫ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪.‬ﻗﺎﻝ ﺛﺎﺑﺖ ﺑﻦ ﺳﻨﺎﻥ‪ :‬ﻣﺎﺕ ﺃﺑﻮ ﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﺍﻟﺒﺎﺯﺍﻳﺎﺭ ﺑﺎﻟﺸﺎﻡ‪ ،‬ﰱ ﺳﻨﺔ ﺍﺛﻨﺘﲔ‬
‫ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺣﺪﺙ ﺃﺑﻮ ﺟﻌﻔﺮ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﻨﺎﺵ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﻘﻈﺎﺓ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﲝﻀﺮﺓ‬
‫ﻼ ﻣﻦ ﺃﻫﻞ‬‫ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻣﻦ ﻧﺪﻣﺎﺋﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﳛﻀﺮ ﻣﻌﻨﺎ ﳎﻠﺴﻪ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻨﺒﺾ‪ ،‬ﻭﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﺃﻗﺎﻡ ﺑﺒﻐﺪﺍﺩ ﻗﻄﻌﺔ ﻣﻦ ﺃﻳﺎﻡ ﺍﳌﻘﺘﺪﺭ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﺇﱃ ﺃﻳﺎﻡ ﺍﻟﺮﺍﺿﻰ‪ ،‬ﻭﻛﺎﻥ ﻣﺸﻬﻮﺭﹰﺍ ﺑﺎﻟﻄﻴﺒﺔ ﻭ ﺍﳋﻼﻋﺔ‪،‬ﻭﺧﻔﺔ‬
‫ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﻣﻊ ﺍﻟﻌﻔﺔ ﻭ ﺍﻟﺴﺘﺮ‪ ،‬ﻭﺗﻘﻠﺪ ﺍﳊﻜﻢ ﰱ ﻋﺪﺓ ﻧﻮﺍﺡ ﺑﺎﻟﺸﺎﻡ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﻳﻮﻣﹰﺎ ﲝﻀﺮﺓ ﺳﻴﻒ‬
‫ﺍﻟﺪﻭﻟﺔ‪ :‬ﱂ ﻟﻘﺒﺖ ﺍﻟﻨﺒﺾ؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻫﺬﺍ ﻟﻘﺐ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺍﺷﺘﻘﺎﻕ ﻣﻦ ﻛﻨﻴﱵ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺸﺘﻖ ﻣﻦ ﺃﰉ ﻋﻠﻰ‬
‫ﻣﺜﻞ ﻫﺬﺍ " ﻭﺃﻭﻣﺄ ﺇﱃ ﺍﺑﻦ ﺍﻟﺒﺎﺯﻳﺎﺭ " ﻟﻘﻠﻨﺎ‪ :‬ﺍﻟﺒﻌﻞ‪ .‬ﺃﻭ ﺍﺷﺘﻘﻘﻨﺎ ﻣﻦ ﺃﰉ ﺍﳊﺴﻦ " ﻭﺃﻭﻣﺄ ﺇﱃ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ "‬
‫ﻟﻘﻠﻨﺎ‪:‬ﺍﻟﺒﺤﺲ‪ ،‬ﻓﻀﺤﻚ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻣﻨﻪ‪،‬ﻭﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻟﻠﺖ ﻬﺑﺬﻩ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﻋﻠﻰ ﻋﻈﻢ ﻗﺪﺭ ﺍﺑﻦ‬
‫ﺍﻟﺒﺎﺯﻳﺎﺭ ﻋﻨﺪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ‪،‬ﺇﺫ ﻗﺮﻥ ﺍﲰﻪ ﺑﺎﲰﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻴﺴﻲ‪ ،‬ﺑﻦ ﺍﳉﺮﺍﺡ ﰱ ﺗﺎﺭﳜﻪ‪ :‬ﳌﺎ‬
‫ﻭﺭﺩ ﻧﺎﺻﺮ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﻗﺪ ﺭﺩ ﺇﻟﻴﻪ ﺗﺪﺑﲑ ﺍﻟﻌﺴﺎﻛﺮ‪ ،‬ﻭﺇﻣﺮﺓ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻗﻠﺪ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﳏﻤﺪ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﻟﻘﺮﺍﺭﻳﻄﻰ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺧﻰ ﺃﰉ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺃﺻﻞ ﺩﻳﻮﺍﻥ ﺍﳌﺸﺮﻕ‪ ،‬ﻭﺯﻣﺎﻡ ﺍﻟﱪ‪ ،‬ﻭﺯﻣﺎﻡ‬
‫ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺯﻣﺎﻡ ﺍﳌﻨﺒﻊ ﻭﺩﻳﻮﺍﻥ ﺍﻟﻔﺮﺍﺗﻴﺔ‪ ،‬ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﰒ ﺍﺳﺘﺸﻔﻊ ﺇﱃ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻧﺼﺮ ﺍﻟﺒﺎﺯﻳﺎﺭ‪ ،‬ﺑﺎﺑﻦ‬
‫ﻣﻜﺮﻡ ﻛﺎﺗﺐ ﻧﺎﺻﺮ ﺍﻟﺪ ﻭﻟﺔ‪ ،‬ﻓﻘﻠﺪﻩ ﺩﻳﻮﺍﻥ ﺍﳌﺸﺮﻕ‪ ،‬ﻭﺯﻣﺎﻡ ﺍﻟﱪ‪ ،‬ﻭﺯﻣﺎﻡ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﻋﻮﺽ ﺃﺏ ﻧﺼﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﺃﺧﻲ ﺃﰉ ﺍﳊﺴﻦ‪ ،‬ﻣﻜﺎﻥ ﻣﺎﺻﺮﻓﻪ ﻋﻨﻪ‪ ،‬ﺩﻳﻮﺍﻥ ﺍﻟﱪ‪ ،‬ﻭﺩﻳﻮﺍﻥ ﺿﻴﺎﻉ ﻭﺭﺛﺔ ﻣﻮﺳﻰ ﺑﻦ ﺑﻐﺎ ﺍﻷﺻﻞ‪ .‬ﻧﻘﻠﺖ ﻫﺬﺍ ﻣﻦ‬
‫ﺧﻂ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺃﺧﻲ ﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺴﺨﺔ ﺑﺎﻟﺘﺎﺭﻳﺦ ﻛﺎﻧﺖ ﲞﻄﻪ‪.‬‬
‫ﻭﺫﻛﺮ ﻫﻼﻝ ﺃﻥ ﺃﲪﺪ ﺍﺑﻦ ﻧﺼﺮ ﺍﻟﺒﺎﺯﻳﺎﺭ‪ ،‬ﻛﺎﻥ ﺍﺑﻦ ﺃﺧﺖ ﺃﰉ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﻮﺍﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ‬
‫ﺍﻟﻌﺒﺎﺱ ﺍﻟﺼﻔﺮﻱ‪ ،‬ﺷﺎﻋﺮ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻗﺪ ﺣﺒﺲ ﶈﺎﻛﻤﺔ ﻛﺎﻧﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺣﻠﺐ‪ ،‬ﻓﻜﺘﺐ ﺇﱃ‬
‫ﺍﺑﻦ ﺍﻟﺒﺎﺯﻳﺎﺭ ﰱ ﳏﺒﺴﻪ‬
‫ﻛﺬﺍ ﺍﻟﺪﻫﺮ ﺑﻮﺱ ﻣﺮﺓ ﻭﻧﻌﻴﻢ ‪ ...‬ﻓﻼ ﺫﺍ ﻭﻻﻫﺬﺍ ﻳﻜﺎﺩ ﻳﺪﻭﻡ‬
‫ﻭﺫﻭ ﺍﻟﺼﱪ ﳏﻤﻮﺩ ﻋﻠﻰ ﻛﻞ ﺣﺎﻟﺔ ‪ ...‬ﻭﻛﻞ ﺟﺰﻭﻉ ﰱ ﺍﻷﻧﺎﻡ ﻣﻠﻮﻡ‬
‫ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺃﺗﺮﺿﻰ ﺍﻟﻄﻤﺎﻯ ﻗﺎﺽ ﲝﺒﺴﻪ ‪ ...‬ﺇﺫﺍ ﺍﺧﺘﺼﻤﺖ ﻳﻮﻣﹰﺎ ﺇﻟﻴﻪ ﺧﺼﻮﻡ؟‬
‫ﻭﺇﻥ ﺯﻣﺎﻧﹰﺎ ﻓﻴﻪ ﳛﺒﺲ ﻣﺜﻠﻪ ‪ ...‬ﳌﺜﻠﻲ‪ ،‬ﺯﻣﺎﻥ ﻣﺎ ﻋﻠﻤﺖ ﻟﺜﻴﻢ‬
‫ﻳﻜﺎﺩ ﻓﺆﺍﺩﻱ ﻳﺴﺘﻄﲑ ﺻﺒﺎﺑﺔ ‪ ...‬ﺇﺫﺍ ﻫﺐ ﻣﻦ ﳓﻮ ﺍﻷﻣﲔ ﻧﺴﻴﻢ‬
‫ﻫﻞ ﺃﻧﺖ ﺍﺑﻦ ﻧﺼﺮ ﻧﺎﺻﺮ ﲟﻘﺎﻟﺔ ‪ ...‬ﳍﺎ ﰲ ﺩﺟﻰ ﺍﳋﻄﺐ ﺍﻟﺒﻬﻴﻢ ﳒﻮﻡ؟‬
‫ﻭﻻﺋﻢ ﻗﺎﺽ ﺭﺩ ﺗﻮﻗﻴﻊ ﻣﻦ ﺑﻪ ‪ ...‬ﻏﺪﺍ ﻗﺎﺿﻴﹰﺎ ﻓﺎﻷﻣﺮ ﻓﻴﻪ ﻋﻈﻴﻢ‬
‫ﻭﻣﺘﺨﺬ ﻋﻨﺪﻱ ﺻﻨﻴﻌﺔ ﻣﺎﺟﺪ ‪ ...‬ﻛﺮﱘ ﳕﺎﻩ ﰱ ﺍﻟﻔﺨﺎﺭ ﻛﺮﱘ‬

‫ﺃﲪﺪ ﺑﻦ ﻫﺒﺔ ﺍﷲ‪ ،‬ﺑﻦ ﺍﻟﻌﻼﺀ‬

‫‪،‬‬
‫ﺍﺑﻦ ﻣﻨﺼﻮﺭ ﺍﳌﺨﺰﻭﻣﻲ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪،‬ﺍﻷﺩﻳﺐ ﺍﻟﻨﺤﻮﻯ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺼﺪﺭ ﺍﺑﻦ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﻣﺎﺕ ﰱ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻣﻦ‬
‫ﺭﺟﺐ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﻭﻗﺪ ﻧﻴﻒ ﻋﻠﻰ ﺍﻟﺜﻤﺎﻧﲔ ﻭﻛﺎﻥ ﻟﻪ ﺍﺧﺘﺼﺎﺹ ﻋﻈﻴﻢ ﺑﺎﻟﺸﻴﺦ ﺃﰊ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﳋﺸﺎﺏ ﻻ ﻳﻔﺎﺭﻗﻪ‪ ،‬ﻓﺤﺼﻞ ﻣﻨﻪ ﻋﻠﻤﹰﺎ ﲨﺎﹰ‪،‬ﻭﺻﺎﺭﺕ ﻟﻪ ﻳﺪ ﺑﺎﺳﻄﺔ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﺮﺃ ﻗﺒﻠﻪ ﻋﻠﻰ ﺃﰉ‬
‫ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻷﺷﺘﺮ‪ ،‬ﻭﻛﺎﻥ ﻛﻴﺴﹰﺎ ﻣﻄﺒﻮﻋﺎﹰ‪ ،‬ﺧﻔﻴﻒ ﺍﻟﺮﻭﺡ‪ ،‬ﺣﺴﻦ ﺍﻟﻔﻜﺎﻫﺔ‪ .‬ﻭﲰﻊ ﻣﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻷﳕﺎﻃﻲ‪،‬‬
‫ﻭﺍﺑﻦ ﺍﳌﺎﻧﺪﺍﺋﻲ‪ ،‬ﻭﻏﲑﳘﺎ‪ .‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺪﺑﻴﺜﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺍﻷﺩﻳﺐ ﻟﻔﻈﺎﹰ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﻷﻣﲑ ﺃﺑﻮ ﺍﻟﻔﻮﺍﺭﺱ ﺳﻌﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺼﻴﻔﻲ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﺟﻨﺐ ﺃﻫﻞ ﺍﻷﻣﺮ ﻭ ﺍﻟﻨﻬﻰ ﺯﻭﺭﰐ ‪ ...‬ﻭﺃﻏﺸﻰ ﺍﻣﺮﺃ ﰲ ﺑﻴﺘﻪ ﻭﻫﻮ ﻋﺎﻃﻞ‬
‫ﺇﱐ ﻟﺴﻤﺢ ﺑﺎﻟﺴﻼﻡ ﻷﺷﻌﺚ ‪ ...‬ﻭﻋﻨﺪ ﺍﳍﻤﺎﻡ ﺍﻟﻘﻴﻞ ﺑﺎﻟﺮﺩ ﺑﺎﺧﻞ‬
‫ﻭﻣﺎ ﺫﺍﻙ ﻣﻦ ﻛﱪ ﻭﻟﻜﻦ ﺳﺠﻴﺔ ‪ ...‬ﺗﻌﺎﺭﺽ ﺗﻴﻬﹰﺎ ﻋﻨﺪﻫﻢ ﻭﺗﺴﺎﺟﻞ‬
‫ﺫﻛﺮﻩ ﺍﻟﻌﻤﺎﺩ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﻨﻈﺎﻣﻴﺔ‪ ،‬ﺫﻭ ﺍﳋﺎﻃﺮ ﺍﻟﻮﻗﺎﺩ‪ ،‬ﻭ ﺍﻟﻘﺮﳛﺔ ﻭﺍﻻﻧﻘﺎﺩ ﻭﻟﻪ ﻳﺪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﺍﻟﻨﺤﻮ‪،‬‬
‫ﻗﺮﺃ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﺃﰊ ﳏﻤﺪ ﺍﳋﺸﺎﺏ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬

‫ﻭﻣﻬﻔﻬﻒ ﻳﺴﺒﻴﻚ ﺧﻂ ﻋﺬﺍﺭﻩ ‪ ...‬ﻭﻳﺮﻳﻚ ﺿﻮﺀ ﺍﻟﺒﺪﺭ ﰱ ﺃﺯﺭﺍﺭﻩ‬

‫ﺣﺎﻛﺖ ﴰﺎﺋﻠﻪ ﺍﻟﺸﻤﻮﻝ ﻭﻫﺠﻨﺖ ‪ ...‬ﻟﻄﻒ ﺍﻟﻨﺴﻴﻢ ﻳﻬﺐ ﰲ ﺃﺳﺤﺎﺭﻩ‬
‫ﻭﻟﻪ ﻗﺼﻴﺪﺓ ﻛﺘﺒﻬﺎ ﺇﱃ ﺍﳌﻠﻚ ﺍﻟﻨﺎﺻﺮ ﻳﻮﺳﻒ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﻣﻨﻬﺎ‬
 ‫ﺇﻥ ﺍﻷﻛﺎﺳﺮﺓ ﺍﻷﻭﱃ ﺷﺎﺩﻭﺍ ﺍﻟﻌﻠﻲ ‪ ...‬ﺑﲔ ﺍﻷﻧﺎﻡ ﻓﻤﻀﻞ ﺃﻭ ﻣﻨﻌﻢ‬
‫ﻳﺸﻜﻮﻥ ﺃﻧﻚ ﻗﺪ ﻧﺴﺨﺖ ﻓﻌﺎﳍﻢ ‪ ...‬ﺣﱴ ﺗﻨﻮﺳﻲ ﻣﺎ ﺗﻘﺪﻡ ﻣﻨﻬﻢ‬
‫ﻭﺳﻨﻨﺖ ﰲ ﺷﺮﻉ ﺍﳌﻤﺎﻟﻚ ﻣﺎﻋﻤﻠﻮﺍ ‪ ...‬ﻋﻦ ﺑﻌﻀﻪ ﻭﻓﻬﻤﺖ ﻣﺎﱂ ﻳﻔﻬﻤﻮﺍ ﻭﻟﻪ ﺃﻳﻀﹰﺎ‬
‫ﻣﺎﺫﺍ ﻳﻘﻮﻝ ﻟﻚ ﺍﻟﺮﺍﺟﻲ ﻭﻗﺪ ﻧﻔﺬﺕ ‪ ...‬ﻓﻴﻚ ﺍﳌﻌﺎﱐ ﻭﲝﺮ ﺍﻟﻘﻮﻝ ﻗﺪ ﻧﺰﻓﺎ؟‬
‫ﻭﻣﺎ ﻟﻪ ﺣﻴﻠﺔ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ﻓﺈﻥ ‪ ...‬ﻳﺴﻤﻊ ﻳﻈﻞ ﻋﻠﻴﻪ ﺍﻟﺪﻫﺮ ﻣﻌﺘﻜﻔﹰﺎ‬

‫ﺃﲪﺪ ﺑﻦ ﺍﳍﻴﺜﻢ‪ ،‬ﺑﻦ ﻓﺮﺍﺱ‬

‫‪،‬‬
‫ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﻋﻄﺎﺀ ﺍﻟﺸﺎﻣﻲ ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﻫﻮ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ ﺍﳌﻜﺜﺮﻳﻦ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻴﻞ ﺍﻟﻌﻨﺰﻱ‪ ،‬ﻭﺃﺑﻮ‬
‫ﺑﻜﺮ ﻭﻛﻴﻊ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺍﳍﻴﺜﻢ ﺑﻦ ﻓﺮﺍﺱ‪ ،‬ﺷﺎﻋﺮﹰﺍ ﻣﻜﺜﺮﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺟﺪﻩ ﻓﺮﺍﺱ ﻣﻦ ﺷﻴﻌﺔ ﺑﲏ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺩﺭﻙ ﺩﻭﻟﺔ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﻭﻟﻪ ﰲ ﺃﻭﻝ ﺍﻟﺪﻭﻟﺔ ﺃﺧﺒﺎﺭ‪ ،‬ﻓﺤﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﺍﳍﻴﺜﻢ ﺑﻦ ﻓﺮﺍﺱ‬
‫ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﺕ ﻋﻤﺎﺭ ﺑﻦ ﲦﺎﻣﺔ‪:‬‬
‫ﻳﻨﺎﺩﻱ ﺍﳉﺎﺭ ﺧﺎﺩﻣﺔ ﻓﺘﺴﻌﻰ ‪ ...‬ﻣﺸﻤﺮﺓ ﺇﺫﺍ ﺣﻀﺮ ﺍﻟﻄﻌﺎﻡ‬
‫ﻭﺃﺩﻋﻮ ﺣﲔ ﳛﻀﺮﱐ ﻃﻌﺎﻣﻲ ‪ ...‬ﻓﻼ ﺃﻣﺔ ﲡﻴﺐ ﻭﻻﻏﻼﻡ‬
‫ﻭﺣﺪﺙ ﻋﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻋﻦ ﺍﳌﱪﺩ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﳍﻴﺜﻢ ﺑﻦ ﻓﺮﺍﺱ ﰲ ﺍﳌﻔﻀﻞ ﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻭﺯﻳﺮ ﺍﳌﻌﺘﺼﻢ‪:‬‬
‫ﲡﱪﺕ ﻳﺎﻓﻀﻞ ﺑﻦ ﻣﺮﻭﺍﻥ ﻓﺎﻋﺘﱪ ‪ ...‬ﻓﻘﺒﻠﻚ ﻛﺎﻥ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﻭ ﺍﻟﻔﻀﻞ‬
‫ﺛﻼﺛﺔ ﺃﻣﻼﻙ ﻣﻀﻮﺍ ﻟﺴﺒﻴﻠﻬﻢ ‪ ...‬ﺃﺑﺎﺩﻫﻢ ﺍﳌﻮﺕ ﺍﳌﺸﺘﺖ ﻭﺍﻟﻘﺘﻞ‬
‫ﻳﺮﻳﺪ ﺍﻟﻔﻀﻞ ﺑﻦ ﳛﲕ‪ ،‬ﻭ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻭ ﺍﻟﻔﻀﻞ ﺍﺑﻦ ﺳﻬﻞ‪.‬‬
‫ﻓﺈﻧﻚ ﻗﺪ ﺃﺻﺒﺤﺖ ﰲ ﺍﻟﻨﺎﺱ ﻇﺎﳌﹰﺎ ‪ ...‬ﺳﺘﻮﺩﻯ ﻛﻤﺎ ﺃﻭﺩﻯ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﻗﺒﻞ‬

‫ﺃﲪﺪ ﺑﻦ ﳛﲕ‪،‬ﺍﻟﺒﻼﺫﺭﻱ‬

‫ﺑﻦ ﺟﺎﺑﺮ‪ ،‬ﺑﻦ ﺩﺍﻭﻭﺩ ﺍﻟﺒﻼﺫﺭﻱ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻭﻗﻴﻞ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺑﻐﺪﺍﺩ ﺫﻛﺮﻩ ﺍﻟﺼﻮﱄ ﰲ ﻧﺪﻣﺎﺀ ﺍﳌﺘﻮﻛﻞ‬
‫ﻋﻠﻰ ﺍﷲ‪ ،‬ﻣﺎﺕ ﰲ ﺃﻳﺎﻡ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﺇﱃ ﺃﻭﺍﺧﺮﻫﺎ‪ ،‬ﻭﻣﺎ ﺃﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺃﺩﺭﻙ ﺃﻭﻝ ﺃﻳﺎﻡ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻭﻛﺎﻥ ﺟﺪﻩ‬
‫ﺟﺎﺑﺮ ﳜﺪﻡ ﺍﳋﺼﻴﺐ ﺻﺎﺣﺐ ﻣﺼﺮ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ ،‬ﻓﻘﺎﻝ‪ .‬ﲰﻊ ﺑﺪﻣﺸﻖ ﻫﺸﺎﻡ ﺑﻦ‬
‫ﻋﻤﺎﺭ‪ ،‬ﻭﺃﺑﺎ ﺣﻔﺺ ﻋﻤﺮ ﺍﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻭﲝﻤﺺ ﳏﻤﺪ ﺑﻦ ﻣﺼﻔﻰ‪ ،‬ﻭﺑﺄﻧﻄﺎﻛﻴﺔ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻬﻢ‪،‬‬
‫ﻭﺃﲪﺪ ﺑﻦ ﻣﺮﺩ ﺍﻷﻧﻄﺎﻛﻲ‪ ،‬ﻭ ﺑﺎﻟﻌﺮﺍﻕ ﻋﻔﺎﻥ ﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﻭﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺑﻦ ﲪﺎﺩ‪ ،‬ﻭﻋﻠﻰ ﺍﺑﻦ ﺍﳌﺪﻳﲏ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺻﺎﱀ ﺍﻟﻌﺠﻠﻲ‪ ،‬ﻭﻣﺼﻌﺒﹰﺎ ﺍﻟﺰﺑﲑﻱ‪ ،‬ﻭﺃﺑﺎ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‪ ،‬ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰉ ﺷﻴﺒﺔ‪ ،‬ﻭﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ‬
‫ﳏﻤﺪ ﺍﳌﺪﺍﺋﲏ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﻛﺎﺗﺐ ﺍﻟﻮﺍﻗﺪﻱ‪ ،‬ﻭﺫﻛﺮ ﲨﺎﻋﺔ ﻗﺎﻝ‪ :‬ﻭﺭﻭﻯ ﻋﻨﻪ ﳛﲕ ﺑﻦ ﺍﻟﻨﺪﱘ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻋﻤﺎﺭ‪ ،‬ﻭﺃﺑﻮ ﻳﻮﺳﻒ‪ ،‬ﻳﻌﻘﻮﺏ ﺑﻦ ﻧﻌﻴﻢ ﻗﺮﻗﺎﺭﺓ ﺍﻷﺭﺯﺍﱐ‪ .‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻛﺎﻥ ﺟﺪﻩ ﺟﺎﺑﺮ‪،‬‬
‫ﻳﻜﺘﺐ ﻟﻠﺨﺼﻴﺐ ﺻﺎﺣﺐ ﻣﺼﺮ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻭﺭﺍ ﻭﻳﻪ‪ ،‬ﻭﻭﺳﻮﺱ ﺁﺧﺮ ﺃﻳﺎﻣﻪ ﻓﺸﺪ ﺑﺎﳌﺎﺭﺳﺘﺎﻥ‪ ،‬ﻭﻣﺎﺕ ﻓﻴﻪ‪،‬‬
 ‫ﻭﻛﺎﻥ ﺳﺒﺐ ﻭﺳﻮﺳﺘﻪ‪ ،‬ﺃﻧﻪ ﺷﺮﺏ ﲦﺮ ﺍﻟﺒﻼﺫﺭ ﻋﻠﻰ ﻏﲑ ﻣﻌﺮﻓﺔ‪ ،‬ﻓﻠﺤﻘﻪ ﻣﺎﳊﻘﻪ‪ .‬ﻭﻗﺎﻝ ﺍﳉﻬﺸﻴﺎﺭﻱ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﻮﺯﺍﺭﺀ‪ :‬ﺟﺎﺑﺮ ﺑﻦ ﺩﺍﻭﻭﺩ ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﻛﺎﻥ ﻳﻜﺘﺐ ﻟﻠﺨﻄﻴﺐ ﲟﺼﺮ‪ ،‬ﻫﻜﺬﺍ ﺫﻛﺮ‪ .‬ﻭﻻ ﺃﺩﺭﻯ ﺃﻳﻬﻤﺎ ﺷﺮﺏ‬
‫ﺍﻟﺒﻼﺫﺭ؟ ﺃﲪﺪ ﺑﻦ ﳛﲕ‪ ،‬ﺃﻭ ﺟﺎﺑﺮ ﺑﻦ ﺩﺍﻭﺩ؟ ﺇﻻ ﺃﻥ ﻣﺎ ﺫﻛﺮﻩ ﺍﳉﻬﺸﻴﺎﺭﻱ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻱ ﺷﺮﺏ ﺍﻟﺒﻼﺫﺭ ﻫﻮ‬
‫ﺟﺪﻩ‪ ،‬ﻷﻧﻪ ﻗﺎﻝ‪ :‬ﺟﺎﺑﺮ ﺑﻦ ﺩﺍﻭﺩ‪ ،‬ﻭﻟﻌﻞ ﺍﺑﻦ ﺍﺑﻨﻪ‪ ،‬ﱂ ﻳﻜﻦ ﺣﻴﻨﺌﺬ ﻣﻮﺟﻮﺩﺍﹰ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺑﻦ‬
‫ﺟﺎﺑﺮ‪ ،‬ﻋﺎﳌﹰﺎ ﻓﺎﺿﻼﹰ‪ ،‬ﺷﺎﻋﺮﺍﹰ‪ ،‬ﺭﺍﻭﻳﺔ ﻧﺴﺎﺑﺔ‪ ،‬ﻣﺘﻘﻨﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ‪ ،‬ﻛﺜﲑ ﺍﳍﺠﺎﺀ‪ ،‬ﺑﺬﻱﺀ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺃﺧﺬ ﺍﻷﻋﺮﺍﺽ‪،‬‬
‫ﻭﺗﻨﺎﻭﻝ ﻭﻫﺐ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺑﻦ ﻭﻫﺐ‪ ،‬ﳌﺎ ﺿﺮﻁ ﻓﻤﺰﻗﻪ‪ ،‬ﻓﻤﻦ ﻗﻮﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻀﺮﻃﺔ ﲝﻀﺮﺓ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﳛﲕ‪ ،‬ﺑﻦ ﺧﺎﻗﺎﻥ‪:‬‬
‫ﺃﻳﺎ ﺿﺮﻃﺔ ﺣﺴﺒﺖ ﺭﻋﺪﻩ ‪ ...‬ﺗﻨﻮﻕ ﰲ ﺳﻠﻬﺎ ﺟﻬﺪﻩ‬
‫ﺗﻘﺪﻡ ﻭﻫﺐ ﻬﺑﺎ ﺳﺎﺑﻘﹰﺎ ‪ ...‬ﻭﺻﻠﻰ ﺃﺧﻮ ﺻﺎﻋﺪ ﺑﻌﺪﻩ‬
‫ﻟﻘﺪ ﻫﺘﻚ ﺍﷲ ﺳﺘﺮﻳﻬﻤﺎ ‪ ...‬ﻛﺬﺍ ﻛﻞ ﻣﻦ ﻳﻄﻌﻢ ﺍﻟﻔﻬﺪﻩ‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﳛﲕ‪ ،‬ﺑﻦ ﺟﺎﺑﺮ‪ ،‬ﻳﻬﺠﻮ ﻋﺎﻓﻴﺔ ﺑﻦ ﺷﻴﺐ‪:‬‬
‫ﻣﻦ ﺭﺁﻩ ﻓﻘﺪ ﺭﺃﻯ ‪ ...‬ﻋﺮﺑﻴﹰﺎ ﻣﺪﻟﺴﺎ‬
‫ﻟﻴﺲ ﻳﺪﺭﻱ ﺟﻠﻴﺴﻪ ‪ ...‬ﺃﻓﺴﺎ ﺃﻡ ﺗﻨﻔﺴﺎ؟‬

‫ﻭﺣﺪﺙ ﻋﻠﻲ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﺑﻦ ﺍﻟﻨﺠﻢ ﰲ ﺃﻣﺎﻟﻴﻪ ﻋﻦ ﻋﻤﻪ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺍﻟﺒﻼﺫﺭﻱ ﻗﺎﻝ‪ :‬ﳌﺎ‬
‫ﺃﻣﺮ ﺍﳌﺘﻮﻛﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺼﻮﱄ‪ ،‬ﺃﻥ ﻳﻜﺘﺐ ﻓﻴﻤﺎ ﻛﺎﻥ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﺗﺄﺧﲑ ﺍﳋﺮﺍﺝ‪ ،‬ﺣﱴ ﻳﻘﻊ ﰲ ﺍﳋﺎﻣﺲ‬
‫ﻣﻦ ﺣﺰﻳﺮﺍﻥ ﺍﺳﺘﻔﺘﺎﺡ ﺍﳋﺮﺍﺝ ﻓﻴﻪ‪ ،‬ﻛﺘﺐ ﰲ ﺫﻟﻚ ﻛﺘﺎﺑﻪ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﺃﺣﺴﻦ ﻓﻴﻪ ﻏﺎﻳﺔ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻓﺪﺧﻞ ﻋﺒﻴﺪ ﺍﷲ‬
‫ﺑﻦ ﳛﲕ ﻋﻠﻰ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻓﻌﺮﻓﻪ ﺣﻀﻮﺭ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﺇﺣﻀﺎﺭﻩ ﺍﻟﻜﺘﺎﺏ ﻣﻌﻪ‪ ،‬ﻓﺄﻣﺮ ﺑﺎﻹﺫﻥ ﻟﻪ ﻓﺪﺧﻞ‪،‬‬
‫ﻭﺃﻣﺮﻩ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻘﺮﺃﻩ‪ ،‬ﻭﺍﺳﺘﺤﺴﻨﻪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳛﲕ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺣﻀﺮ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﻼﺫﺭﻱ‪ :‬ﻓﺪﺧﻠﲏ ﺣﺴﺪ‬
‫ﻟﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻓﻴﻪ ﺧﻄﺄ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺍﳌﺘﻮﻛﻞ‪ :‬ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻗﺮﺃﻩ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻄﺄ؟ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻳﺎ ﻋﺒﻴﺪ ﺍﷲ ﻭﻗﻔﺖ ﻋﻠﻰ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻭ ﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻣﺎ ﻭﻗﻔﺖ ﻓﻴﻪ ﻋﻠﻰ ﺧﻄﺄ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻗﺒﻞ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻳﺘﺪﺑﺮﻩ‪ ،‬ﻓﻠﻢ ﻳﺮ ﻓﻴﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺍﳋﻄﺄ ﻻ ﻳﻌﺮﻯ ﻣﻨﻪ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﺗﺪﺑﺮﺕ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻛﻮﻥ ﻗﺪ ﺃﻏﻔﻠﺖ ﺷﻴﺌﹰﺎ ﻭﻗﻒ ﻋﻠﻴﻪ ﺃﲪﺪ ﺑﻦ ﳛﲕ‪ ،‬ﻓﻠﻢ ﺃﺭﻣﺎ ﺃﻧﻜﺮﻩ‪ ،‬ﻓﻠﻴﻌﺮﻓﻨﺎ ﻣﻮﺿﻊ‬
‫ﺍﳋﻄﺄ‪،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺍﳌﺘﻮﻛﻞ‪ :‬ﻗﻞ ﻟﻨﺎ ﻣﺎ ﻫﻮ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﻭﻗﻔﺖ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟ ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ ﻫﻮ ﺷﻲﺀ‬
‫ﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﻋﻠﻰ ﺑﻦ ﳛﲕ ﺍﳌﻨﺠﻢ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺃﺭﺥ ﺍﻟﺸﻬﺮ ﺍﻟﺮﻭﻣﻲ ﺑﺎﻟﻠﻴﺎﱄ‪ ،‬ﻭﺃﻳﺎﻡ ﺍﻟﺮﻭﻡ ﻗﺒﻞ‬
‫ﻟﻴﺎﻟﻴﻬﺎ‪ ،‬ﻓﻬﻲ ﻻ ﺗﺆﺭﺥ ﺑﺎﻟﻠﻴﺎﱄ‪ ،‬ﻭﺇﳕﺎ ﻳﺆﺭﺥ ﺑﺎﻟﻠﻴﺎﱄ ﺍﻷﺷﻬﺮ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻷﻥ ﻟﻴﺎﻟﻴﻬﺎ ﻗﺒﻞ ﺃﻳﺎﻣﻬﺎ ﺑﺴﺒﺐ ﺍﻷﻫﻠﺔ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻫﺬﺍ ﻣﺎﻻ ﻋﻠﻢ ﱄ ﺑﻪ‪،‬ﻭﻻ ﺃﺩﻋﻲ ﻓﻴﻪ ﻣﺎ ﻳﺪﻋﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻐﲑ ﺗﺎﺭﳜﻪ‪ .‬ﻗﺎﻝ ﺍﳉﻬﺸﻴﺎﺭﻱ‪:‬‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﳛﲕ‪ ،‬ﺍﻟﺒﻼﺫﺭﻱ ﰲ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳛﲕ ﻭﻗﺪ ﺻﺎﺭ ﺇﱃ ﺑﺎﺑﻪ ﻓﺤﺠﺒﻪ‪:‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺍﺻﻄﺒﺎﺭﻙ ﻟﻠﺤﺠﺎﺏ ﻣﺬﻟﺔ ‪ ...‬ﻋﺎﺭ ﻋﻠﻴﻚ ﺑﻪ ﺍﻟﺰﻣﺎﻥ ﻭ ﻋﺎﺏ‬
‫ﻓﺄﺟﺒﺘﻬﻢ‪ :‬ﻭﻟﻜﻞ ﻗﻮﻝ ﺻﺎﺩﻕ ﺃﻭ ﻛﺎﺫﺏ ﻋﻨﺪ ﺍﳌﻘﺎﻝ ﺟﻮﺍﺏ‬
‫ﺇﱏ ﻷﻏﺘﻔﺮ ﺍﳊﺠﺎﺏ ﳌﺎﺟﺪ ‪ ...‬ﺃﻣﺴﺖ ﻟﻪ ﻣﻨﻦ ﻋﻠﻰ ﺭﻏﺎﺏ‬
 ‫ﻗﺪ ﻳﺮﻓﻊ ﺍﳌﺮﺀ ﺍﻟﻠﺌﻴﻢ ﺣﺠﺎﺑﻪ ‪ ...‬ﺻﻨﻌﺔ ﻭﺩﻭﻥ ﺍﻟﻌﺮﻑ ﻣﻨﻪ ﺣﺠﺎﺏ‬
‫ﻭﺣﺪﺙ ﺍﳉﻬﺸﻴﺎﺭﻱ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﺑﻦ ﺃﰉ ﺍﻟﻌﻼﺀ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺟﺎﺑﺮ‬
‫ﺍﻟﺒﻼﺫﺭﻱ ﻗﺎﻝ‪:‬ﺩﺧﻠﺖ ﺇﱃ ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﺷﲑﺯﺍﺩ‪ ،‬ﻓﻌﺮﺿﺖ ﻋﻠﻴﻪ ﺭﻗﻌﺔ ﱄ ﻓﻴﻬﺎ ﺣﺎﺟﺔ‪ ،‬ﻓﺘﺸﺎﻏﻞ ﻋﲎ ﻓﻘﻠﺖ‪:‬‬
‫ﺗﻘﺪﻡ ﻭﻫﺐ ﺳﺎﺑﻘﹰﺎ ﺑﻀﺮﺍﻃﻪ ‪ ...‬ﻭﺻﻠﻰ ﺍﻟﻔﱴ ﻋﺒﺪﻭﻥ ﻭ ﺍﻟﻨﺎﺱ ﺣﻀﺮ‬
‫ﻭﺇﱐ ﺃﺭﻯ ﻣﻦ ﺑﻌﺪ ﺫﺍﻙ ﻭﻗﺒﻠﻪ ‪ ...‬ﺑﻄﻮﻧﹰﺎ ﻟﻨﺎﺱ ﺁﺧﺮﻳﻦ ﺗﻘﺮﻗﺮ‬
‫ﻓﻘﺎﻝ ﻳﺎﺃﺑﺎ ﺍﳊﺴﻦ‪ :‬ﺑﻄﻦ ﻣﻦ؟ ﻓﻘﻠﺖ‪ :‬ﺑﻄﻦ ﻣﻦ ﱂ ﻳﻘﺾ ﺣﺎﺟﱴ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﺮﻗﻌﺔ‪ ،‬ﻭﻭﻗﻊ ﻓﻴﻬﺎ ﲟﺎ ﺃﺭﺩﺕ‪ .‬ﻭﻗﺎﻝ ﺃﲪﺪ‬
‫ﺑﻦ ﳛﲕ‪ :‬ﻳﻬﺠﻮ ﺻﺎﻋﺪﹰﺍ ﻭﺯﻳﺮ ﺍﳌﻌﺘﻤﺪ‪:‬‬
‫ﺃﺻﺎﻋﺪ ﻗﺪ ﻣﻸﺕ ﺍﻷﺭﺽ ﺟﻮﺭﹰﺍ ‪ ...‬ﻭﻗﺪ ﺳﺴﺖ ﺍﻷﻣﻮﺭ ﺑﻐﲑ ﻟﺐ‬
‫ﻭﺳﺎﻣﻴﺖ ﺍﻟﺮﺟﺎﻝ ﻭﺃﻧﺖ ﻭﻏﺪ ‪ ...‬ﻟﺌﻴﻢ ﺍﳉﺪ ﺫﻭﻋﻲ ﻭﻋﻴﺐ‬
‫ﺃﺿﻞ ﻋﻦ ﺍﳌﻜﺎﺭﻡ ﻣﻦ ﺩﻟﻴﻞ ‪ ...‬ﻭﺃﻛﺬﺏ ﻣﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫﺐ‬
‫ﻭﻗﺪ ﺧﱪﺕ ﺃﻧﻚ ﺣﺎﺭﺛﻲ ‪ ...‬ﻓﺮﺩ ﻣﻘﺎﻟﱵ ﺃﻭﻻﺩ ﻛﻌﺐ‬
‫ﻗﻠﺖ‪ :‬ﺃﻣﺎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫﺐ ﻓﻤﻌﺮﻭﻑ‪ ،‬ﻭﺃﻣﺎ ﺩﻟﻴﻞ‪ :‬ﻓﻬﻮ ﺩﻟﻴﻞ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻨﺼﺮﺍﱐ‪ ،‬ﺃﺣﺪ ﻭﺟﻮﻩ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﺎﻥ‬
‫ﻳﻜﺘﺐ ﻟﺒﻐﺎ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﰒ ﺗﻮﻛﻞ ﻟﻠﻤﺘﻮﻛﻞ ﻋﻠﻰ ﺧﺎﺻﺘﻪ‪ .‬ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﺑﺈﺳﻨﺎﺩﻩ‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺟﺎﺑﺮ ﺍﻟﺒﻼﺫﺭﻱ‪ :‬ﻗﺎﻝ ﱄ ﳏﻤﻮﺩ ﺍﻟﻮﺭﺍﻕ‪ :‬ﻗﻞ ﻣﻦ ﺍﻟﺸﻌﺮ ﻣﺎ ﻳﺒﻘﻰ ﺫﻛﺮﻩ‪ ،‬ﻭﻳﺰﻭﻝ ﻋﻨﻚ ﺇﲦﻪ‪،‬‬
‫ﻓﻘﻠﺖ‬
‫ﺇﺳﺘﻌﺪﻱ ﻳﺎﻧﻔﺲ ﻟﻠﻤﻮﺕ ﻭﺍﺳﻌﻲ ‪ ...‬ﻟﻨﺠﺎﺓ ﻓﺎﳊﺎﺯﻡ ﺍﳌﺴﺘﻌﺪ‬
‫ﻗﺪ ﺗﺜﺒﺖ ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﺤﻲ ‪ ...‬ﺧﻠﻮﺩ ﻭﻻﻣﻦ ﺍﳌﻮﺕ ﺑﺪ‬
‫ﺇﳕﺎ ﺃﻧﺖ ﻣﺴﺘﻌﲑﺓ ﻣﺎ ﺳﻮﻑ ‪ ...‬ﺗﺮﺩﻳﻦ ﻭﺍﻟﻌﻮﺍﺭﻱ ﺗﺮﺩ‬
‫ﺃﻧﺖ ﺗﺴﻬﲔ ﻭﺍﳊﻮﺍﺩﺙ ﻻ ﺗﺴﻬﻮ‪ ... ،‬ﻭﺗﻠﻬﲔ ﻭﺍﳌﻨﺎﻳﺎ ﲡﺪ‬
‫ﻻﺗﺮﺟﻰ ﺍﻟﺒﻘﺎﺀ ﰲ ﻣﻌﺪﻥ ﺍﳌﻮﺕ ‪ ...‬ﻭﺩﺍﺭ ﺣﻘﻮﻗﻬﺎ ﻟﻚ ﻭﺭ ُﺩ‬
‫ﻯ ﺣﻈﻪ ﻣﻦ ﺍﻷﺭﺽ ﳊ ُﺪ‬ ‫ﺃﻱ ﻣﻠﻚ ﰲ ﺍﻷﺭﺽ ﺃﻡ ﺃﻱ ﺣﻆ ‪ ...‬ﻷﻣﺮ ﹴ‬
‫ﻛﻴﻒ ﻳﻬﻮﻯ ﺃﻣﺮﺅ ﻟﺬﺍﺫﺓ ﺃﻳﺎﻣﹰﺎ ‪ ...‬ﻋﻠﻴﻪ ﺍﻷﻧﻔﺎﺱ ﻓﻴﻬﺎ ﺗﻌﺪ‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺭﻭﻯ ﺃﺩﺑﹰﺎ ﻭﱂ ﻳﻌﻤﻞ ﺑﻪ ‪ ...‬ﻓﻴﻜﻒ ﻋﺎﺩﻳﺔ ﺍﳍﻮﻯ ﺑﺄﺩﻳﺐ‬
‫ﻭﻟﻘﻠﻤﺎ ﲡﺪﻱ ﺍﺻﺎﺑﺔ ﺻﺎﺋﺐ ‪ ...‬ﺃﻋﻤﺎﻟﻪ ﺃﻋﻤﺎﻝ ﻏﲑ ﻣﺼﻴﺐ‬
‫ﻼ ‪ ...‬ﻣﻦ ﺻﺎﱀ ﻓﻴﻜﻮﻥ ﻏﲑ ﻣﻌﻴﺐ‬
‫ﺣﱴ ﻳﻜﻮﻥ ﲟﺎ ﺗﻌﻠﻢ ﻋﺎﻣ ﹰ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﻛﺘﺎﺑﻪ‪ :‬ﻭﺑﻠﻐﲏ ﺃﻥ ﺍﻟﺒﻼﺫﺭﻱ ﻛﺎﻥ ﺍﺩﻳﺒﺎﹰ‪ ،‬ﺭﺍﻭﻳﺔ‪ ،‬ﻟﻪ ﻛﺘﺐ ﺟﻴﺎﺩﺍﹰ‪ ،‬ﻭﻣﺪﺡ ﺍﳌﺄﻣﻮﻥ ﲟﺪﺍﺋﺢ‪،‬‬
‫ﻭﺟﺎﻟﺲ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺃﻳﺎﻡ ﺍﳌﻌﺘﻤﺪ‪ ،‬ﻭﻭﺳﻮﺱ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ‪ .‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪،‬‬
‫ﻣﻦ ﻛﻼﻡ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ ﺑﻌﻴﻨﻪ‪ .‬ﻭﻗﺎﻝ ﳏﻤﺪ ﺍﺑﻦ ﺍﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺒﻠﺪﺍﻥ‬
‫ﺍﻟﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻜﺒﲑ ﱂ ﻳﺘﻢ‪ ،‬ﻛﺘﺎﺏ ﲨﻞ ﻧﺴﺐ ﺍﻷﺷﺮﺍﻑ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺑﻪ ﺍﳌﻌﺮﻭﻑ ﺍﳌﺘﻬﻮﺭ‪ ،‬ﻛﺘﺎﺏ ﻋﻬﺪ‬
 ‫ﺃﺭﺩﺷﲑ‪ ،‬ﺗﺮﲨﻪ ﺑﺸﻌﺮ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻟﻨﻘﻠﺔ ﻣﻦ ﺍﻟﻔﺎﺭﺳﻲ ﺇﱃ ﺍﻟﻌﺮﰊ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺘﻮﺡ ﻭﺣﺪﺙ ﺍﻟﺼﻮﱄ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ‪ :‬ﺣﺪﺛﲏ ﺃﲪﺪ ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﻄﺎﻟﻘﲏ ﻗﺎﻝ‪ :‬ﱄ ﺃﲪﺪ ﺍﺑﻦ ﳛﲕ ﺍﻟﺒﻼﺫﺭﻱ‪ :‬ﻛﺎﻥ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻦ‬
‫ﳛﲕ‪ ،‬ﺍﺑﻦ ﺧﺎﻗﺎﻥ ﺣﺮﻣﺔ‪ ،‬ﻣﻨﺬ ﺃﻳﺎﻡ ﺍﳌﺘﻮﻛﻞ‪،‬ﻭﻣﺎﻛﻨﺖ ﺃﻛﻠﻔﻪ ﺣﺎﺟﺔ ﻹﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ‪ ،‬ﻓﻨﺎﻟﺘﲏ ﰲ ﺃﻳﺎﻡ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ‬
‫ﺇﺿﺎﻓﺔ‪،‬ﻓﺪﺧﻠﺖ ﺇﻟﻴﻪ ﻭﻫﻮ ﺟﺎﻟﺲ ﻟﻠﻤﻈﺎﱂ‪ ،‬ﻓﺸﻜﻮﺕ ﺗﺄﺧﺮ ﺭﺯﻗﻲ ﻭﺛﻘﻞ ﺩﻳﲏ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺇﻥ ﻋﻴﺐ ﻋﻠﻰ ﺍﻟﻮﺯﻳﺮ ‪-‬‬
‫ﺃﻋﺰﻩ ﺍﷲ ‪ -‬ﺣﺎﺟﺔ ﻣﺜﻠﻲ ﰲ ﺃﻳﺎﻣﻪ‪ ،‬ﻭﻏﺾ ﻃﺮﻓﻪ ﻋﲏ‪ ،‬ﻓﻮﻗﻊ ﱄ ﺑﺒﻌﺾ ﻣﺎ ﺃﺭﺩﺕ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻳﻦ ﺣﻴﺎﺅﻙ ﺍﳌﺎﻧﻊ ﻟﻚ‬
‫ﻣﻦ ﺍﻟﺸﻜﻮﻯ ﻋﻠﻰ ﺍﻻﺳﺘﺒﻄﺎﺀ؟ ﻓﻘﻠﺖ‪ :‬ﻏﺮﺱ ﺍﻟﺒﻠﻮﻯ‪ ،‬ﻳﺜﻤﺮ ﲦﺮ ﺍﻟﺸﻜﻮﻯ‪ ،‬ﻭﺍﻧﺼﺮﻓﺖ‪ ،‬ﻭﻛﺘﺒﺖ ﺇﻟﻴﻪ‪:‬‬
‫ﳊﺎﱐ ﺍﻟﻮﺯﻳﺮ ﺍﳌﺮﺗﻀﻰ ﰲ ﺷﻜﺎﻳﱵ ‪ ...‬ﺯﻣﺎﻧﹰﺎ ﺃﺣﻠﺖ ﻟﻠﺠﺬﻭﺏ ﳏﺎﺭﻣﻪ‬
‫ﻭﻗﺎﻝ‪ :‬ﻟﻘﺪ ﺟﺎﻫﺮﺗﲏ ﲟﻼﻣﺔ ‪ ...‬ﻭﻣﻦ ﱄ ﺑﺪﻫﺮ ﻛﻨﺖ ﻓﻴﻪ ﺃﻛﺎﰎ‬
‫ﻓﻘﻠﺖ‪ :‬ﺣﻴﺎﺀ ﺍﳌﺮﺀ ﺫﻭ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﻘﻰ ‪ ...‬ﻳﻘﻞ ﺇﺫﺍ ﻗﻠﺖ ﻟﺪﻳﻪ ﺩﺍﺭﻫﻢ‬
‫ﻭﺣﺪﺙ ﺍﻟﺼﻮﱃ ﻋﻦ ﳏﻤﺪ ﺍﺑﻦ ﻋﻠﻲ‪ :‬ﺃﻥ ﺍﻟﺒﻼﺫﺭﻱ ﺍﻣﺘﺪﺡ ﺃﺑﺎ ﺍﻟﺼﻘﺮ‪ ،‬ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﺑﻠﺒﻞ‪ ،‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﻛﺘﺎﺑﹰﺎ‬
‫ﺣﺴﻨﺎﹰ‪ ،‬ﻭﺳﺄﻟﻪ ﺃﻥ ﻳﻄﻠﻖ ﻟﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﺭﺯﺍﻗﻪ ﻭﻭﻋﺪﻩ ﻓﻠﻢ ﻳﻔﻌﻞ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﲡﺎﻧﻒ ﺇﲰﺎﻋﻴﻞ ﻋﲏ ﺑﻮﺩﻩ ‪ ...‬ﻭﻣﻞ ﺇﺧﺎﺋﻲ ﻭﺍﻟﻠﺌﻴﻢ ﻣﻠﻮﻝ‬
‫ﻭﺃﻥ ﺍﻣﺮﺅ ﻳﻐﺸﻰ ﺃﺑﺎ ﺍﻟﺼﻘﺮ ﺭﺍﻏﺒﹰﺎ ‪ ...‬ﺇﻟﻴﻪ ﻭﻣﻐﺘﺮﺍ ﺑﻪ ﻟﺬﻟﻴﻞ‬
‫ﻭﻗﺪ ﻋﻠﻤﺖ ﺷﻴﺒﺎﻥ ﺃﻥ ﻟﺴﺖ ﻣﻨﻬﻢ ‪ ...‬ﻓﻤﺎﺫﺍ ﺍﻟﺬﻱ ﺇﻥ ﺃﻧﻜﺮﻭﻙ ﺗﻘﻮﻝ؟‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺪﻋﻮﻯ ﺗﺜﺒﺖ ﺑﺎﻟﺮﺷﻰ ‪ ...‬ﻟﺜﺒﺖ ﺩﻋﻮﺍﻙ ﺍﻟﺬﻳﻦ ﺗﻨﻴﻞ‬
‫ﻭﻟﻜﻨﻬﻢ ﻗﺎﻟﻮﺍ ﻣﻘﺎ ﹰﻻ ﻓﻜﺬﺑﻮﺍ ‪ ...‬ﻭﺟﺎﺅﻭﺍ ﺑﺄﻣﺮ ﻣﺎﻋﻠﻴﻪ ﺩﻟﻴﻞ‬
‫ﻭﻟﻪ ﻓﻴﻤﺎ ﺃﻭﺭﺩﻩ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻦ ﺍﰉ ﻃﺎﻫﺮ‪:‬‬
‫ﳌﺎ ﺭﺃﻳﺘﻚ ﺯﺍﻫﻴﹰﺎ ‪ ...‬ﻭﺭﺃﻳﺘﲏ ﺃﺟﻔﻰ ﺑﺒﺎﺑﻚ‬
‫ﻋﺪﻳﺖ ﺭﺃﺱ ﻣﻄﻴﱵ ‪ ...‬ﻭﺣﺠﺒﺖ ﻧﻔﺴﻲ ﻋﻦ ﺣﺠﺎﺑﻚ‬

‫ﺃﲪﺪ ﺍﺑﻦ ﳛﲕ‪ ،‬ﺍﺑﻦ ﻳﺴﺎﺭ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‬

‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻣﻮﻻﻫﻢ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺇﻣﺎﻡ ﺍﻟﻜﻮﻓﻴﲔ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﺜﻘﺔ‪ ،‬ﻭﺍﻟﺪﻳﺎﻧﺔ‪ .‬ﻭﻟﺪ‬
‫ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻦ ﻣﺸﺎﳜﻪ‪ ،‬ﺳﻨﺔ ﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﺎﺕ ﻟﺜﻼﺙ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺑﻘﻴﺖ ﻣﻦ ﲨﺎﺩ ﺍﻷﻭﱃ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ‬
‫ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﰲ ﺧﻼﻓﺔ ﺍﳌﻜﺘﻔﻲ ﺍﺑﻦ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻭﻗﺪ ﺑﻠﻎ ﺗﺴﻌﲔ ﺳﻨﺔ ﻭﺃﺷﻬﺮ ﻭﻛﺎﻥ ﺭﺃﻯ ﺃﺣﺪ ﻋﺸﺮ ﺧﻠﻴﻔﺔ‪،‬‬
‫ﺃﻭﳍﻢ ﺍﳌﺄﻣﻮﻥ ﻭﺃﺧﺮﻫﻢ ﺍﳌﻜﺘﻔﻰ ﻭﻛﺎﻥ ﻗﺪ ﺛﻘﻞ ﲰﻌﻪ ﻗﺒﻞ ﻣﻮﺗﻪ‪ ،‬ﻭﺩﻓﻦ ﰲ ﻣﻘﺎﺑﺮ ﺑﺎﺏ ﺍﻟﺸﺎﻡ‪ ،‬ﰲ ﺣﺠﺮﺓ ﺍﺷﺘﺮﻳﺖ‬
‫ﻟﻪ‪ ،‬ﻭﺑﻨﻴﺖ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻗﱪﻩ ﻫﻨﺎﻙ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺭﺩ ﻣﺎﻟﻪ ﻋﻠﻰ ﺍﺑﻨﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺧﻠﻒ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺍﻟﻒ ﺩﺭﻫﻢ‪،‬‬
‫ﻭﺃﻟﻔﻲ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺩﻛﺎﻛﲔ ﺑﺒﺎﺏ ﺍﻟﺸﺎﻡ‪ ،‬ﻗﻴﻤﺘﻬﺎ ﺛﻼﺛﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺿﺎﻉ ﻟﻪ ﻗﺒﻞ ﺃﲪﺪ ﺍﻟﺼﲑﰲ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪،‬‬
‫ﻭﻛﺎﻥ ﻳﺘﺠﺮ ﻟﻪ ﻬﺑﺎ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻘﻄﺮ ﺑﻠﻰ ﰲ ﺗﺎﺭﳜﻪ‪ :‬ﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻦ ﺃﰉ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﳏﻤﺪ‬
‫ﺍﺑﻦ ﻃﺎﻫﺮ ﺍﻟﻄﺎﻫﺮﻱ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﻳﺆﺩﺏ ﺃﺑﺎﻩ ﻃﺎﻫﺮ ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ‬
‫ﺳﺒﺐ ﻭﻓﺎﺓ ﺃﰉ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﰲ ﻳﻮﻡ ﲨﻌﺔ ﻗﺪ ﺍﻧﺼﺮﻑ ﻣﻦ ﺍﳉﺎﻣﻊ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﺒﻌﻪ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺍﺻﺤﺎﺑﻪ ﺇﱃ ﻣﻨﺰﻟﻪ‪ ،‬ﺃﻧﺎ ﺃﺣﺪﻫﻢ‪ ،‬ﻓﺘﺒﻌﻨﺎﻩ ﰲ ﺗﻠﻚ ﺍﻟﻌﺸﻴﺔ‪ ،‬ﺇﱃ ﺃﻥ ﺻﺮﻧﺎ ﺇﱃ ﺩﺭﺏ ﻗﺪ ﺃﲰﺎﻩ ﺑﻨﺎﺣﻴﺔ ﺑﺎﺑﻞ‬
‫ﺑﺎﺏ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺃﺗﻔﻖ ﺃﻥ ﺍﺑﻨﹰﺎ ﻹﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺃﲪﺪ ﺍﳌﺎﺩﺭﺍﺋﻲ‪ ،‬ﻳﺴﲑ ﻣﻦ ﻭﺭﺍﺀﻧﺎ ﻋﻠﻰ ﺩﺍﺑﺔ‪ ،‬ﻭﺧﻠﻔﻪ ﺧﺎﺩﻡ ﻟﻪ ﻋﻠﻰ ﺩﺍﺑﺔ‪،‬‬
‫ﻗﺪ ﻗﻠﻖ ﻭﺍﺿﻄﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺗﻠﻚ ﺍﻟﻌﺸﻴﺔ ﺑﻴﺪﻩ ﺩﻓﺘﺮﹰﺍ ﻳﻨﻈﺮ ﻓﻴﻪ ﻭﻗﺪ ﺷﻐﻠﻪ ﻋﻤﺎ ﺳﻮﺍﻩ‪،‬ﻓﻠﻤﺎ ﲰﻌﻨﺎ ﺻﻮﺕ ﺣﻮﺍﻓﺮ‬
‫ﺍﻟﺪﻭﺍﺏ ﺧﻠﻔﻨﺎ‪ ،‬ﺗﺂﺧﺮﻧﺎ ﻋﻦ ﺟﺎﺩﺓ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﱂ ﻳﺴﻤﻊ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻟﺼﻤﻤﻪ ﺻﻮﺕ ﺍﳊﻮﺍﻓﺮ‪ ،‬ﻓﺼﺪﻣﺘﻪ ﺩﺍﺑﺔ‬
‫ﺍﳋﺎﺩﻡ‪ ،‬ﻓﺴﻘﻂ ﻋﻠﻰ ﺭﺃﺳﻪ ﰲ ﻫﻮﺓ ﻣﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺃﺧﺬ ﺗﺮﺍﻬﺑﺎ‪ ،‬ﻓﻠﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻓﺤﻤﻠﻨﺎﻩ ﺇﱃ ﻣﻨﺰﻟﻪ‪،‬‬
‫ﻛﺎﳌﺨﺘﻠﻂ ﻳﺘﺄﻭﻩ ﻣﻦ ﺭﺃﺳﻪ‪ ،‬ﻭﻛﺎﻥ ﺳﺒﺐ ﻭﻓﺎﺗﻪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ . -‬ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﺮﻭﺿﻲ‬
‫ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﻓﻀﻞ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﻫﻞ ﻋﺼﺮﻩ‪ ،‬ﺑﺎﳊﻔﻆ ﻟﻠﻌﻠﻮﻡ ﺍﻟﱵ ﻳﻀﻴﻖ ﻋﻨﻬﺎ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺃﺑﻮ ﺳﻌﻴﺪ‬
‫ﺍﻟﺴﻜﺮﻱ ﻛﺜﲑ ﺍﻟﻜﺘﺐ ﺟﺪﺍﹰ‪،‬ﻓﻜﺘﺐ ﺑﻴﺪﻩ ﻣﺎﱂ ﻳﻜﺘﺒﻪ ﺃﺣﺪﺍﹰ‪ ،‬ﻓﻜﺎﻥ ﰲ ﺍﻟﻄﺮﻓﺎﻥ‪ ،‬ﻷﻥ ﺃﺑﺎ ﺳﻌﻴﺪ‪ ،‬ﻛﺎﻥ ﻏﲑ ﻣﻔﺎﺭﻕ‬
‫ﻟﻠﻜﺘﺎﺏ ﻋﻨﺪ ﻣﻼﻗﺎﺓ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﺍﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻻﳝﺲ ﺑﻴﺪﻩ ﻛﺘﺎﺑﺔ ﺇﺗﻜﺎ ﹰﻻ ﻋﻠﻰ ﺣﻔﻈﻪ‪ ،‬ﻭﺛﻘﺔ ﺑﺼﻔﺎﺀ ﺫﻫﻨﻪ‪ .‬ﻗﺎﻝ‬
‫ﺍﳋﻄﻴﺐ‪ :‬ﲰﻊ ﻳﻌﲏ ﺛﻌﻠﺒﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ﺍﳉﻤﺤﻲ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﺍﻷﻋﺮﺍﰊ‪ ،‬ﻭﻋﻠﻲ ﺍﺑﻦ ﺍﳌﻐﲑﺓ ﺍﻷﻛﺜﺮﻡ‪،‬‬
‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻨﺬﺭ ﺍﳊﺮﺍﱐ‪ ،‬ﻭﺳﻠﻤﺔ ﺑﻦ ﻋﺎﺹ‪ ،‬ﻭﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﻟﻌﻤﺮ ﺍﻟﻘﻮﺍﺭﺭﻱ‪ ،‬ﻭﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ‪ ،‬ﻭﺧﻠﻖ ﻛﺜﲑﺓ‪.‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﻭﻋﻠﻲ ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺧﻔﺶ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺮﻓﺔ ﻧﻔﻄﻮﻳﻪ‪،‬‬
‫ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺍﳌﻘﺴﻢ‪ ،‬ﻭﺃﲪﺪ ﺍﺑﻦ ﻛﺎﻣﻞ ﺍﻟﻘﺎﺿﻲ ﻭﺧﻠﻖ ﻛﺜﺮ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﻣﻦ ﺍﻟﻘﻮﺍﺭﻳﺮﻱ ﻣﺎﺋﺔ ﺍﻟﻒ ﺣﺪﻳﺚ‪ .‬ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺳﺎﱂ ﺍﳊﺴﻦ ﺍﺑﻦ ﻋﻠﻰ‪ :‬ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻰ ﺍﳌﻘﻠﺔ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺍﺑﺘﺪﺃﺕ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺳﻨﺔ ﺳﺖ‬
‫ﻋﺸﺮﺓ‪ ،‬ﻭﻣﻮﻟﺪ ﺳﻨﺔ ﻣﺎﺋﺘﲔ‪ ،‬ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺧﻼﻓﺔ ﺍﳌﺄﻣﻮﻥ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻭﺭﺃﻳﺖ ﺍﳌﺄﻣﻮﻥ ﳌﺎ ﻗﺪﻡ ﻣﻦ‬
‫ﺧﺮﺳﺎﻥ ﰲ ﺳﻨﺔ ﺍﺭﺑﻊ ﻭﻣﺎﺋﺘﲔ ﻭﻗﺪ ﺧﺮﺝ ﻣﻦ ﺑﺎﺏ ﺍﳊﺪﻳﺪ‪ ،‬ﻭﻫﻮ ﻳﺮﻳﺪ ﻗﺼﺮ ﺍﻟﺮﺻﺎﻓﺔ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﺻﻔﺎﻥ ﰲ‬
‫ﺍﳌﺼﻠﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﰉ ﻗﺪ ﲪﻠﲏ ﻋﻠﻰ ﻳﺪﻩ‪ ،‬ﻓﻠﻤﺎ ﻣﺮ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﺭﻓﻌﲏ ﻭﻗﺎﻝ ﱄ‪ :‬ﻫﺬﺍ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﻫﺬﻩ ﺳﻨﺔ ﺍﺭﺑﻊ‪،‬‬
‫ﻓﺤﻔﻈﺖ ﺫﻟﻚ ﺇﱃ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻭﺣﺬﻗﺖ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺣﻔﻈﺖ ﻛﺘﺐ ﺍﻟﻔﺮﺍﺀ ﻛﻠﻬﺎ‪ ،‬ﺣﱴ ﱂ ﻳﺸﺬ ﻋﲎ ﺣﺮﻑ ﻣﻨﻬﺎ‪،‬‬
 ‫ﻭﱄ ﲬﺲ ﻭﻋﺸﺮﻭﻥ ﺳﻨﺔ‪ ،‬ﻭﻛﻨﺖ ﺃﻋﲎ ﺑﺎﻟﻨﺤﻮ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﻋﻨﺎﻳﺔ ﺑﻐﲑﻩ‪ ،‬ﻓﻠﻤﺎ ﺃﺗﻘﻨﺘﻪ‪ ،‬ﺃﻛﺒﺒﺖ ﻋﻠﻰ ﺍﻟﺸﻌﺮ‪،‬‬
‫ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﺍﻟﻐﺮﻳﺐ‪ ،‬ﻭﻟﺰﻣﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﻻﻋﺮﺍﰊ‪ ،‬ﺑﻀﻊ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﺃﺫﻛﺮ ﻳﻮﻣﹰﺎ ﻭﻗﺪ ﺻﺎﺭ ﺇﱃ ﺃﲪﺪ ﺑﻦ‬
‫ﺳﻌﻴﺪ ﺍﺑﻦ ﺳﻠﻴﻢ ﻭﺃﻧﺎ ﻋﻨﺪﻩ ﻭﲨﺎﻋﺔ ﻣﻨﻬﻢ ﺍﻟﺴﺪﺭﻯ‪ ،‬ﻭﺍﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻓﺄﻗﺎﻡ ﻭﺗﺬﺍﻛﺮﻭﺍ ﺷﻌﺮ ﺍﻟﺸﻤﺎﺥ‪ ،‬ﻭﺃﺧﺬﻭﺍ ﰲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﺍﳌﺴﺄﻟﺔ ﻋﻨﻪ‪ ،‬ﻓﺠﻌﻠﺖ ﺃﺟﻴﺐ ﻭﻻ ﺃﺗﻮﻗﻒ ﻭﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻳﺴﻤﻊ‪ ،‬ﺣﱴ ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﻣﻌﻈﻢ‬
‫ﺷﻌﺮﻩ‪ ،‬ﻓﺎﻟﺘﻒ ﺇﱃ ﺃﲪﺪ ﺍﺑﻦ ﺳﻌﻴﺪ ﻳﻌﺠﺒﻪ ﻣﲏ‪ .‬ﻗﺎﻝ ﺃﺑﺔ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻗﻠﺖ ﻻﺑﻦ ﻣﺎﺳﻮﻳﻪ ﰲ ﻋﻠﺔ ﺷﻜﻮﻬﺗﺎ ﺇﻟﻴﻪ‪ ،‬ﻣﺎﺗﻘﻮﻝ‬
‫ﰲ ﺍﳊﻤﺎﻡ‪ :‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﻥ ﻬﺗﻴﺄ ﻻﻧﺴﺎﻥ ﺑﻌﺪ ﺍﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻗﻴﻢ ﲪﺎﻡ ﻓﻠﻴﻔﻞ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﺍﻟﺬﻱ‬
‫ﻻﻳﻨﺴﺐ ﺇﻟﻴﻬﻴﻪ‪ ،‬ﻷﻧﻪ ﻻﻳﺘﻢ ﺇﻻ ﺑﺼﻠﺔ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻻﺗﻨﺴﺐ ﺇﻻ ﺇﱃ ﺍﺳﻢ ﺗﺎﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﻭﻣﺎ ﺑﻌﺪﻩ ﺣﻜﺎﻳﺔ‪ ،‬ﻭﺍﳊﻜﺎﻳﺔ‬
‫ﻻﻳﻨﺴﺐ ﺇﻟﻴﻬﺎ‪ ،‬ﻟﺌﻼ ﺗﺘﻐﲑ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻭﺳﺌﻞ ﺍﺑﻦ ﻗﺎﺩﻡ ﻋﻨﻬﺎ‪ ،‬ﻭﺃﻧﺎ ﻏﺎﺋﺐ ﺑﻔﺎﺭﺱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﻠﺬﻭﻱ ﻓﻠﻤﺎ‬
‫ﻗﺪﻣﺖ ﻭﺳﺌﻠﺖ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻻﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻭﺃﺗﻴﺖ ﻬﺑﺬﻩ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﺒﻠﻐﺘﻪ‪ ،‬ﻓﻠﻤﺎ ﺍﺟﺘﻤﻌﻨﺎ ﲡﺎﺫﺑﻨﺎ‪ ،‬ﰒ‬

‫ﺭﺟﻊ ﺍﱃ ﻗﻮﱄ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻛﻨﺖ ﺃﺻﲑ ﺇﱃ ﺍﻟﺮﻳﺎﺷﻲ ﻷﲰﻊ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﻧﻘﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻳﻮﻣﹰﺎ ﻭﻗﺪ‬
‫ﻗﺮﺉ ﻋﻠﻴﻪ‪:‬ﻉ ﺍﱃ ﻗﻮﱄ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻛﻨﺖ ﺃﺻﲑ ﺇﱃ ﺍﻟﺮﻳﺎﺷﻲ ﻷﲰﻊ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﻧﻘﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻳﻮﻣﹰﺎ‬
‫ﻭﻗﺪ ﻗﺮﺉ ﻋﻠﻴﻪ‪:‬‬
‫ﻣﺎﺗﻨﻘﻢ ﺍﳊﺮﺏ ﺍﻟﻌﻮﺍﻥ ﻣﲏ ‪ ...‬ﺑﺎﺯﻝ ﻋﺎﻣﲔ ﺣﺪﻳﺚ ﺳﲏ‬
‫ﳌﺜﻞ ﻫﺬﺍ ﻭﻟﺪﺗﲏ ﺃﻣﻲ؟ ﻛﻴﻒ ﻧﻘﻮﻝ؟ ﺑﺎﺯﻝ ﺃﻭ ﺑﺎﺯﻝ؟ ﻓﻘﻠﺖ‪ :‬ﺃﺗﻘﻮﻝ ﱃ ﻫﺬﺍ ﺑﺎﻟﻌﺮﺑﻴﺔ؟ ﺇﳕﺎ ﺃﻗﺼﺪﻙ ﻟﻐﲑ ﻫﺬﺍ‬
‫ﻳﺮﻭﻯ ﺑﺎﺯﻝ ﻭﺑﺎﺯﻝ‪ ،‬ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻻﺳﺌﺘﻨﺎﻑ‪ ،‬ﻭﺍﳋﻔﺾ ﻋﻠﻰ ﺍﻹﺗﺒﺎﻉ‪ ،‬ﻭﺍﻟﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻓﺎﺳﺘﺤﲕ ﻭﺃﻣﺴﻜﺎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻭﺩﺧﻠﺖ ﻋﻠﻰ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻓﺈﺫﺍ ﻋﻨﺪﻩ ﺍﳌﱪﺩ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﻛﺘﺎﺑﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﳏﻤﺪ ﺍﺑﻦ ﻋﻴﺴﻰ ﻭﺻﻔﻪ ﻟﻪ‪ ،‬ﻓﻠﻢ ﻗﻌﺪﺕ‪ ،‬ﻗﺎﻝ ﱄ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﻣﺎﺗﻘﻮﻝ ﰲ ﻗﻮﻝ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ؟‪:‬‬
‫ﳍﺎ ﻣﺘﻨﺘﺎﻥ ﺧﻈﺎﺗﺎ ﻛﻤﺎ ‪ ...‬ﺃﻛﺐ ﻋﻠﻰ ﺳﺎﻋﺪﻳﻪ ﺍﻟﻨﻤﺮ‬
‫ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﺃﻣﺎ ﻏﺮﻳﺐ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﺎﻝ ﳊﻢ ﺧﻈﺎ ﳜﻈﻰ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺻﻠﺒﹰﺎ ﻣﻜﺘﻨﺰﺍ‪ ،‬ﻭﻭﺻﻒ ﻓﺮﺳﺎﹰ‪ ،‬ﻭﻗﻮﻟﻪ ﺃﻛﺐ‬
‫ﻋﻠﻰ ﺳﺎﻋﺪﻳﻪ ﺍﻟﻨﻤﺮ‪ :‬ﺃﻱ ﰲ ﺻﻼﺑﺔ ﺳﺎﻋﺪ ﺍﻟﻨﻤﺮ‪ ،‬ﺇﺫﺍ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﻳﺪﻳﻪ ﻭﺍﳌﱳ‪ :‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﻋﻦ ﳝﲔ‬
‫ﺍﻟﺼﻠﺐ ﻭﴰﺎﻟﻪ‪ ،‬ﻭﻣﺎﻓﻴﻪ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻧﻪ ﺧﻈﺎﺗﺎ‪ ،‬ﻓﻠﻢ ﲢﺮﻛﺖ ﺍﻟﺘﺎﺀ ﺃﻋﺎﺩ ﺍﻷﻟﻒ ﻣﻦ ﺃﺟﻞ ﺍﳊﺮﻛﺔ ﻭﺍﻟﻔﺘﺤﺔ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﺄﻗﺒﻞ ﺑﻮﺟﻬﻪ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﻓﻘﺎﻝ ﻟﻪ ﳏﻤﺪ‪ - :‬ﺃﻋﺰ ﺍﷲ ﺍﻷﻣﲑ ‪ -‬ﺇﳕﺎ ﺃﺭﺍﺩ ﺧﻈﺎﺗﺎ ﺑﺎﻹﺿﺎﻓﺔ‪ ،‬ﺃﺿﺎﻑ ﺧﻈﺎﺗﺎ‬
‫ﺇﱃ ﻣﺎ ﻗﺎﻝ ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻗﺎﻝ ﻫﺬﺍ ﻷﺣﺪ‪ .‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ‪ :‬ﺑﻠﻰ ﺳﻴﺒﻮﻳﻪ ﻳﻘﻮﻝ‪ ،‬ﻓﻘﻠﺖ ﶈﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻻ ﻭﺍﷲ‬
‫ﻣﺎ ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ ﻭﻫﺬﺍ ﻛﺘﺎﺑﻪ ﻓﻠﻴﺤﻀﺮ‪ ،‬ﰒ ﺃﻗﺒﻠﺖ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﻣﺎ ﺣﺎﺟﺘﻨﺎ ﺇﱃ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ؟‬
‫ﺃﻳﻘﺎﻝ ﻣﺮﺭﺕ ﺑﺎﻟﺰﻳﺪﻳﻦ ﻃﺮﻳﻔﻲ ﻋﻤﺮﻭ‪ ،‬ﻓﻴﻀﺎﻑ ﻧﻌﺖ ﺍﻟﺸﻲﺀ ﺇﱃ ﻏﲑﻩ؟؟ ﻓﻘﺎﻝ ﳏﻤﺪ ﻟﺼﺤﺔ ﻃﺒﻌﻪ‪ ،‬ﻻ ﻭﺍﷲ‬
‫ﻣﺎﻳﻘﺎﻝ ﻫﺬﺍ‪ ،‬ﻭﻧﻈﺮ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﻓﺄﻣﺴﻚ ﻭﱂ ﻳﻘﻞ ﺷﻴﺌﹰﺎ ﻓﻘﻤﺖ ﻭﻬﻧﺾ ﺍﺠﻤﻟﻠﺲ‪ .‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺍﻟﻔﻘﲑ ﺇﻟﻴﻪ‪ :‬ﻻ‬
‫ﺃﺩﺭﻱ‪ ،‬ﳌﺎ ﻻﳚﻮﺯ ﻫﺬﺍ؟ ﻭﻣﺎ ﺃﻇﻦ ﺃﺣﺪﹰﺍ ﺃﻥ ﻳﻨﻜﺮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺭﺃﻳﺖ ﺍﻟﻔﺮﺳﲔ ﻣﺮ ﻛﻮﰉ ﺯﻳﺪ‪ ،‬ﻭﺍﻻ ﺍﻟﻐﻼﻣﲔ‬
‫ﻋﺒﺪﻱ ﻋﻤﺮﻭ‪ ،‬ﻭﻻ ﺍﻟﺜﻮﺑﲔ ﺫﺭﺍﻋﱵ ﺯﻳﺪ‪ ،‬ﻭﻣﺜﻠﻪ ﻣﺮﺭﺕ ﺑﺎﻟﺰﻳﺪﻳﻦ ﻃﺮﻳﻔﻲ ﻋﻤﺮ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻀﺎﻑ ﺍﱃ ﻋﻤﺮﻭ‪ ،‬ﻭﻫﻮ‬
‫ﺻﻔﺔ ﻟﺰﻳﺪ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻟﻜﻞ ﻣﺘﺄﻣﻞ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﳌﺎ ﺷﺎﻫﺪﱐ ﺍﳌﺎﺯﱐ ﻭﺟﺎﺭﺍﱐ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺧﺮﺝ ﺍﱃ ﺳﺮ ﻣﻦ‬
‫ﺭﺃﻯ‪ ،‬ﻛﺎﻥ ﻳﺬﻛﺮﱐ ﻭﻳﻮﺟﻪ‪ :‬ﺍﱃ ﺃﺧﻮﻙ ﻳﻘﺮﺋﻚ ﺍﻟﺴﻼﻡ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻗﺎﻝ ﱄ ﳏﻤﺪ ﺍﺑﻦ ﻋﻴﺴﻰ ﲝﺼﺮﺓ ﳏﻤﺪ‬
 ‫ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﳓﻦ ﻧﻘﺪﻣﻚ ﻟﺘﻘﺪﻣﻪ ﺍﻷﻣﲑ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﻳﺎﺷﻴﺦ‪ :‬ﺇﱐ ﱂ ﺃﺗﻌﻠﻢ ﻟﺘﻘﺪﻣﲏ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻭﺇﳕﺎ ﺗﻌﻠﻤﺘﻪ ﻟﺘﻘﺪﻣﲏ‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻗﺎﻝ ﺃﲪﺪ ﺍﺑﻦ ﳛﲕ‪ :‬ﻛﺎﻥ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻳﻜﺘﺐ ﺍﻟﻒ ﺩﺭﻫﻢ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈﺫﺍ ﻣﺮ ﺑﻪ ﺃﻟﻒ ﺩﺭﻫﻢ ﻭﺍﺣﺪ‬
‫ﺃﺻﻠﺤﻪ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﻛﺘﺎﺑﻪ ﻳﻨﻜﺮﻭﻥ ﺫﻟﻚ‪ ،‬ﻭﻳﻐﻠﻆ ﻋﻠﻴﻪ ﻭﻳﻬﺎﺑﻮﻧﻪ‪ ،‬ﻓﻼ ﻳﺒﺘﺪﺃﻭﻧﻪ ﻓﻴﻪ ﺑﺸﻲﺀ‪ ،‬ﻓﻘﺎﻝ ﻳﻮﻡ‪ :‬ﺃﺗﺪﺭﻱ‬
‫ﳌﺎ ﻋﻤﻞ ﺍﻟﻘﺮﺍﺀ ﻛﺘﺎﺏ ﺍﻟﺒﻬﻲ؟ ﻗﻠﺖ ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻌﺒﺪ ﺍﷲ ﺃﰊ‪ ،‬ﺑﺄﻣﺮ ﻃﺎﻫﺮ ﺍﳉﺪﻱ‪ ،‬ﻗﻠﺖ ﻟﻪ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﻗﺪﻋﻤﻞ ﻟﻪ‬
‫ﻛﺘﺒﺎﹰ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﳌﺬﻛﺮﻭﺍﳌﺆﻧﺚ ﻗﺎﻝ ﻭﻣﺎﻓﻴﻪ؟ ﻣﺜﻞ ﺍﻟﻒ ﺩﺭﻫﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﻻﳚﻮﺯ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻔﺘﺢ ﻋﻴﻨﻴﻪ ﻭﺗﻨﺒﻪ‬
‫ﻭﺃﻗﻠﻊ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪:‬ﺑﻌﺚ ﺍﱄ ﻋﺒﺪﺍﷲ ﺍﺑﻦ ﺍﺧﺖ ﺃﰊ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﺭﻗﻌﺔ ﻓﻴﻬﺎ ﺧﻂ ﺍﳌﱪﺩ‪ :‬ﺿﺮﺑﺘﻪ ﺑﻼ ﺳﻴﻒ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺃﳚﻮﺯ ﻫﺬﺍ؟ ﻓﻮﺟﻬﺖ ﺇﻟﻴﻪ‪ ،‬ﻻ ﻭﺍﷲ ﻣﺎﲰﻌﺖ ﻬﺑﺬﺍ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻫﺬﺍ ﺧﻄﺄ ﺍﻟﺒﺘﺔ ﻷﻥ ﻻ ﺍﻟﺘﱪﺋﺔ ﻻﻳﻘﻊ ﻋﻠﻴﻪ‬
‫ﺧﺎﻓﺾ ﻭﻻﻏﲑﻩ‪ ،‬ﻷﻬﻧﺎ ﺃﺩﺍﺓ‪ ،‬ﻭﻣﺎﺗﻘﻊ ﺃﺩﺍﺓ ﻋﻠﻰ ﺃﺩﺍﺓ‪ .‬ﻗﺎﻝ ﺍﻟﻌﺠﻮﺯﻯ‪ :‬ﺻﺮﺕ ﺇﱃ ﺍﳌﱪﺩ ﻣﻊ ﺍﻟﻘﺎﺳﻢ ﻭﺍﳊﺴﻦ ﺍﺑﲎ‬
‫ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺑﻦ ﻭﻫﺐ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺍﻟﻘﺎﺳﻢ ﺳﻠﻪ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﻌﺮ ﻓﻘﻠﺖ ﻣﺎ ﺗﻘﻮﻝ‪ - :‬ﺃﻋﺰﻙ ﺍﷲ ‪-‬‬
‫ﰲ ﻗﻮﻝ ﺃﻭﺱ؟‪:‬‬
‫ﻭﻏﲑﻫﺎ ﻋﻦ ﻭﺻﻞ ﺍﻟﺸﻴﺐ ﺃﻧﻪ ‪ ...‬ﺷﻔﻴﻊ ﺍﱄ ﺑﻴﺾ ﺍﳋﺪﻭﺭ ﻣﺪﺭﺏ‬

‫ﻓﻘﺎﻝ ﺑﻌﺪ ﲤﻜﺚ ﻭﲤﻬﻞ ﻭﲤﻄﻖ‪ :‬ﻳﺮﻳﺪ ﺍﻟﻨﺴﺎﺀ ﺃﻧﺲ ﺑﻪ‪ ،‬ﻓﺼﺮﻧﺎ ﻻﻳﺴﺘﺮﻧﺎ ﻣﻨﻪ‪ ،‬ﰒ ﺻﺮﻧﺎ ﺇﱃ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺍﺑﻦ‬
‫ﳛﲕ‪ ،‬ﻓﻠﻢ ﻏﺺ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﺳﺄﻟﺘﻪ ﻋﻦ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺎﻝ ﻟﻨﺎ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ :‬ﺇﻥ ﺍﳍﺎﺀ ﰲ " ﺃﻧﻪ ﻟﻠﺸﺒﺎﺏ " ﻭﺇﻥ ﱂ ﳚﺮ‬
‫ﻟﻪ ﺫﻛﺮ ﻷﻧﻪ ﻋﻠﻢ‪ ،‬ﻭﺍﻟﺘﻔﺖ ﺍﱃ ﺍﳊﺴﻦ ﻭﺍﻟﻘﺎﺳﻢ ﻓﻘﻠﺖ‪ :‬ﺃﻳﻦ ﺻﺎﺣﺒﻨﺎ ﻣﻦ ﺻﺎﺣﺒﻜﻢ؟‪ .‬ﻭﻗﺎﻝ ﲪﺰﺓ‪ :‬ﳌﺎ ﻣﺎﺕ‬
‫ﺍﳌﺎﺯﱐ‪ ،‬ﺧﻠﻔﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ‪ ،‬ﻭﺑﻘﻲ ﺫﻛﺮﻩ ﺑﺒﻐﺪﺍﺩ ﻭﺳﺎﻣﺮﺍﺀ‪ ،‬ﻻﻳﻔﺾ ﺍﺣﺪ ﻣﻨﻪ‪ ،‬ﺍﱃ ﺃﻥ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﰲ‬
‫ﺑﻌﺾ ﻣﺼﻨﻔﺎﺗﻪ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻀﻊ ﻣﻨﻪ‪ ،‬ﻭﻳﺮﻓﻊ ﻣﻦ ﺻﺎﺣﺒﻪ ﺃﰉ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺍﺑﻦ ﳛﲕ ﺛﻌﻠﺐ‪ ،‬ﺟﺎﺭﻱ ﻋﻠﻰ ﻋﺎﺩﺗﻪ ﰲ‬
‫ﺍﻟﻌﺼﺒﻴﺔ ﻟﻠﻜﻮﻓﻴﲔ ﻋﻠﻰ ﺍﻟﺒﺼﺮﻳﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻳﻌﲎ ﺛﻌﻠﺐ‪ :‬ﻋﺰﻣﺖ ﻋﻠﻰ ﺍﳌﻀﻲ ﺍﱃ ﺍﳌﺎﺯﱐ‬
‫ﻻﻧﺎﻇﺮﻩ‪ ،‬ﻓﺄﻧﻜﺮ ﺫﻟﻚ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﺜﻠﻚ ﻻ ﻳﺼﻠﺢ ﺃﻥ ﳝﻀﻲ ﺇﱃ ﺑﺼﺮﻯ‪ ،‬ﻓﻴﻘﺎﻝ ﻏﺪﹰﺍ ﺇﻧﻪ ﺗﻠﻤﻴﺬﻩ‪،‬‬
‫ﻓﻜﺮﻫﺖ ﺍﳋﻼﻓﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺭﺍﺩ ﺍﺑﻦ ﺍﻻﻧﺒﺎﺭﻱ ﺃﻥ ﻳﺮﻓﻊ ﻣﻦ ﺛﻌﻠﺐ‪ ،‬ﻓﻮﺿﻊ ﻣﻨﻪ‪ ،‬ﻭﱂ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﻘﺼﲑ‬
‫ﺑﺎﳌﺎﺯﱐ‪ ،‬ﺣﱴ ﻗﺼﺮ ﺑﺎﳋﻠﻴﻞ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺯﻋﻢ ﺃﻥ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺍﺑﻦ ﳛﲕ‪ ،‬ﺣﻜﻰ ﻟﻪ ﺃﻥ ﺍﺑﺎ ﺟﻌﻔﺮ ﺍﻟﺮﺅﺍﺳﻲ‪ ،‬ﻋﻤﻞ‬
‫ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﻟﻨﺤﻮ ﻭﲰﺎﻩ ﺍﻟﻔﻴﺼﻞ‪ ،‬ﻓﺒﻌﺚ ﺍﳋﻠﻴﻞ ﺇﻟﻴﻪ ﻳﺴﺘﻌﲑﻩ‪ ،‬ﻓﻮﺟﻪ ﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳋﻠﻴﻞ ﺗﻌﻠﻢ‬
‫ﺍﻟﻨﺤﻮ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺮﺅﺍﺳﻲ ﻣﺎﻳﻮﺟﺪ ﰲ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻣﻦ ﺫﻛﺮﻩ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻜﻮﰲ‪ :‬ﻭﻫﺬﺍ ﻣﱴ ﲰﻊ‪ ،‬ﻋﻠﻢ‬
‫ﺃﻧﻪ ﻻﻳﻘﻮﻟﻪ ﺇﻻ ﻋﺼﱯ‪ .‬ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﺑﻦ ﺃﰉ ﺍﻷﺯﻫﺮ‪ ،‬ﲞﻂ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺒﺼﺮﻱ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺑﺄﺯﺍﺀﺩﺍﺭ ﺃﰊ‬
‫ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﺭﺟﻞ ﻗﺪ ﻏﻠﺐ ﻋﻠﻰ ﻋﻘﻠﻪ‪ ،‬ﻓﻜﺎﻥ ﺭﲟﺎ ﺧﺮﺝ ﻓﺠﻠﺲ ﻋﻠﻰ ﺑﺎﺏ ﺑﻴﺘﻪ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺮﺃﻯ ﻳﻮﻣﹰﺎ‬
‫ﻏﻼﻡ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻗﺪ ﺃﺩﺧﻞ ﺇﱃ ﺩﺍﺭﻩ ﺧﺒﺰ ﺃﺳﻮﺩ ﻓﻘﺎﻝ ﻟﻪ ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ :‬ﺃﻻ ﺗﺸﺘﺮﻱ ﻟﻚ ﺧﺒﺰ ﺣﻮﺍﺭﻱ؟ ﻣﺎﻣﻌﲎ‬
‫ﻫﺬﺍ ﺍﻟﻀﻴﻖ ﻭﺍﻟﺸﺆﻡ؟ ﻓﻘﺎﷲ‪ :‬ﻫﺬﺍ ﺃﺻﻠﺢ ﻣﻦ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﺑﺪ ﻟﻠﻮﺟﻪ ﺍﱃ ﺍﻟﻨﺎﺱ ﻓﻀﺤﻚ ﻓﻘﺎﻝ‪ :‬ﻋﺠﺒﺖ ﻟﻚ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻣﺎ ﻟﻚ ﻫﺬﺍ‪ ،‬ﺇﻻ ﻣﻦ ﺑﺬﻝ ﺍﻟﻮﺟﻪ ﻭﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻄﻠﺐ ﻣﻨﻪ‪ ،‬ﻻﺗﻘﺒﻞ ﺑﺮ ﺃﺣﺪ ﺇﻥ ﻛﻨﺖ ﺻﺎﺩﻗﹰﺎ‬
‫ﻓﺎﻟﺘﻔﺖ ﺇﱃ ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﻗﺎﻝ ﻗﻮﻻﹰ‪ ،‬ﰒ ﺃﻧﺸﺪﱐ ﰲ ﺍﻟﺰﻫﺪ‪:‬‬
‫ﺯﻣﺎﻧﻨﺎ ﺻﻌﺐ ﻭﺇﺧﻮﺍﻧﻨﺎ ‪ ...‬ﺃﻳﺪﻳﻬﻢ ﺟﺎﻣﺪﺓ ﺍﻟﺒﺬﻝ‬
‫ﻭﻗﺪﻣﻀﻰ ﺍﻟﻨﺎﺱ ﻭﱂ ﻳﺒﻘﻰ ﻓﻴﻪ ‪ ...‬ﻋﺼﺮﻙ ﺇﻻ ﳏﻜﻢ ﺍﻟﺒﺨﻞ‬
 ‫ﻭﻣﺎ ﻟﻨﺎ ﺑﻠﻐﺔ ﺃﻗﻮﺍﺗﻨﺎ ‪ ...‬ﻣﺎﻓﻴﻪ ﻟﻸﺳﺮﺍﻑ ﻣﻦ ﻓﻀﻞ‬
‫ﻏﻀﻢ ﻛﻔﻴﻚ ﻋﻠﻰ ﻣﻠﻜﻬﺎ ‪ ...‬ﻭﺃﻃﺮﺵ ﺍﻟﺴﻤﻊ ﻋﻦ ﺍﻟﻌﺬﻝ‬
‫ﻓﺘﻌﺠﺒﺖ ﻣﻦ ﺇﻧﺸﺎﺩ ﻫﺬﺍ ﺍﻟﺸﻌﺮ‪ ،‬ﺑﻌﻘﺐ ﻣﺎ ﺧﻮﻃﺐ ﺑﻪ ﻗﺎﻝ ﺃﲪﺪ ﺍﺑﻦ ﻓﺎﺭﺱ ﺍﻟﻠﻐﻮﻱ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪،‬‬
‫ﻻﻳﺘﻜﻠﻒ ﺍﻷﻋﺮﺍﺏ ﰲ ﻛﻼﻣﻪ ﻛﺎﻥ ﻳﺪﺧﻞ ﺍﺠﻤﻟﻠﺲ ﻓﺘﻘﻮﻡ ﻟﻪ ﻓﻴﻘﻮﻝ‪ :‬ﺃﻗﻌﺪﻭﺍ ﺃﻗﻌﺪﻭﺍ ﺑﻔﺘﺢ ﺍﻷﻟﻒ ﻗﺎﻝ ﺍﺑﻦ ﻛﺎﻣﻞ‬
‫ﺍﻟﻘﺎﺽ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺍﻟﻌﻼﻑ ﻟﻨﻔﺴﻪ ﳌﺎ ﻣﺎﺕ ﺍﳌﱪﺩ‪:‬‬
‫ﺫﻫﺐ ﺍﳌﱪﺩ ﻭﺍﻧﻘﻀﺖ ﺃﻳﺎﻣﻪ ‪ ...‬ﻭﻟﻴﻠﺤﻘﻨﺎ ﻣﻊ ﺍﳌﱪﺩ ﺛﻌﻠﺐ‬
‫ﺑﻴﺖ ﻣﻦ ﺍﻷﺩﺍﺏ ﺃﺻﺒﺢ ﻧﺼﻔﻪ ‪ ...‬ﺧﺮﺑﹰﺎ ﻭﺑﺎﻕ ﺑﻴﺘﻬﺎ ﻓﺴﻴﺨﺮﺏ‬
‫ﻓﺎﺑﻜﻮﺍ ﳌﺎ ﺳﻠﺐ ﺍﻟﺰﻣﺎﻥ ﻭﻭﻃﻨﻮﺍ ‪ ...‬ﻟﻠﺪﻫﺮ ﺃﻧﻔﺴﻜﻢ ﻋﻠﻰ ﻣﺎﻳﺴﻠﺐ‬
‫ﺫﻫﺐ ﺍﳌﱪﺩ ﺣﻴﺚ ﻻﺗﺮﺟﻮﻧﻪ ‪ ...‬ﺃﺑﺪﹰﺍ ﻭﻣﻦ ﺗﺮﺟﻮﻧﻪ ﻓﻤﻐﻴﺐ‬
‫ﻓﺘﺰﻭﺩﻭﺍ ﻣﻦ ﺛﻌﻠﺐ ﻓﺒﻜﺎﺱ ﻣﺎ ‪ ...‬ﺷﺮﺏ ﺍﳌﱪﺩ ﻋﻦ ﻗﻠﻴﻞ ﻳﺸﺮﺏ‬
‫ﻭﺍﺳﺘﺤﻠﺒﻮ ﺃﻟﻔﺎﻇﻪ ﻓﻜﺄﻧﻜﻢ ‪ ...‬ﺑﺴﺮﻳﺮﻩ ﻭﻋﻠﻴﻪ ﲨﻊ ﻳﻨﺤﺐ‬
‫ﻭﺃﺭﻯ ﻟﻜﻢ ﺃﻥ ﺗﻜﺘﺒﻮﺍ ﺃﻧﻔﺎﺳﻪ ‪ ...‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﻧﻔﺎﺱ ﳑﺎ ﻳﻜﺘﺐ‬
‫ﻓﻠﻴﻠﺤﻘﻦ ﲟﻦ ﻣﻀﻰ ﻣﺘﺨﻠﻒ ‪ ...‬ﻣﻦ ﺑﻌﺪﻩ ﻭﻟﻴﺬﻫﱭ ﻭﺗﺬﻫﺐ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻠﻐﻮﻱ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺛﻌﻠﺐ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﺑﻦ‬
‫ﺍﻷﻋﺮﺍﰊ ﰲ ﺍﻟﻠﻐﺔ ﻭﻋﻠﻰ ﺳﻠﻤﺔ ﺍﺑﻦ ﻋﺎﺻﻢ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﺑﻦ ﳒﺪﺓ ﻛﺘﺐ ﺃﺑﺎ ﺯﻳﺪ‪ ،‬ﻭﻋﻦ ﺍﻷﺛﺮﻡ ﻛﺘﺐ‬
‫ﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﻋﻦ ﺃﰉ ﻧﺼﺮ ﻛﺘﺐ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻋﻦ ﻋﻤﺮﻭ ﺍﺑﻦ ﺃﰊ ﻋﻤﺮﻭ ﻛﺘﺐ ﺍﺑﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﻣﺘﻘﻨﺔ ﻳﺴﺘﻐﲏ‬
‫ﺑﺸﻬﺮﺗﻪ ﻋﻦ ﻧﻌﺘﻪ ﻭﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺛﻌﻠﺐ ﺣﺠﺔ‪ ،‬ﺩﻳﻨﺎﹰ‪ ،‬ﻭﺭﻋﺎﹰ‪ ،‬ﻣﺸﻬﻮﺭﹰﺍ ﺑﺎﻟﻠﺤﻔﻆ ﻭﺍﻟﺼﺪﻕ ﻭﺇﻛﺜﺎﺭ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺣﺴﻦ‬
‫ﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﻛﺎﻥ ﺍﺑﻦ ﺍﻻﻋﺮﺍﰊ ﺇﺫﺍ ﺷﻜﻰ ﰲ ﺷﻲﺀ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻣﺎ ﻋﻨﺪﻙ ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﰲ ﻫﺬﺍ؟ ﺛﻘﺔ ﺑﻐﺰﺍﺭﺓ ﺣﻔﻈﻪ‪.‬‬
‫ﻭﻟﺪ ﺳﻨﺔ ﻣﺎﺋﺘﲔ‪ ،‬ﻭﻃﻠﺐ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺳﻨﺔ ﺳﺖ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﺑﺘﺪﺃﺕ ﺑﺎﻟﻨﻈﺮ ﰲ ﺣﺪﻭﺩ ﺍﻟﻔﺮﺍﺀ‬
‫ﻭﺳﲏ ﲦﺎﱐ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﺑﻠﻐﺖ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﻟﻠﻘﺮﺍﺀ‪ ،‬ﺇﻻ ﻭﺃﻧﺎ ﺃﺣﻔﻈﻬﺎ‪ ،‬ﻭﺃﺣﻔﻆ‬
‫ﻣﻮﺿﻌﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﱂ ﻳﺒﻖ ﺷﻲﺀ ﻣﻦ ﻛﺘﺐ ﺍﻟﻔﺮﺍﺀ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﺇﻻ ﻭﻗﺪ ﺣﻔﻈﺘﻪ‪ .‬ﻭﺣﺪﺙ ﺍﳌﺰﺭﺑﺎﱐ‪ :‬ﻗﺎﻝ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺴﲔ‪ ،‬ﺑﻦ ﺳﻌﺪ ﺍﻟﻘﻄﺮ ﺑﻠﻰ ﰲ ﺗﺎﺭﳜﻪ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺛﻌﻠﺐ‪ ،‬ﺑﻦ ﺍﳊﻔﻆ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪،‬‬
‫ﻭﺻﺪﻕ ﺍﻟﻠﻬﺠﺔ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻐﺮﻳﺐ‪ ،‬ﺭﻭﺍﻳﺔ ﺍﻟﺸﻌﺮ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ‬
‫ﻋﻠﻴﻪ ﺃﺣﺪ ﻭﻛﺎﻥ ﻳﺪﺭﺱ ﻛﺘﺐ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﺩﺭﺳﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﺒﺤﺮﺍ ﰲ ﻣﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﲔ ﻻ ﻣﺴﺘﺨﺮﺟﺎ‬
‫ﻟﻠﻘﻴﺎﺱ‪ ،‬ﻭﻻ ﻃﺎﻟﺒﺎ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻓﺈﺫﺍ ﺳﺄﻝ ﻋﻦ ﺍﳊﺠﺔ ﻭﺍﳊﻘﻴﻘﺔ ﰲ ﺫﻟﻚ ﱂ ﻳﻌﺮﻑ‬
‫ﺍﻟﻨﻈﺮ ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻠﻰ ﺃﲪﺪ ﺍﺑﻦ ﺟﻌﻔﺮ ﺍﻟﻨﺤﻮﻯ ﺧﺘﻨﻪ‪ ،‬ﺯﻭﺝ ﺍﺑﻨﺘﻪ‪ ،‬ﳜﺮﺝ ﻣﻦ ﻣﻨﺰﻟﻪ ﻭﻫﻮ ﺟﺎﻟﺲ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭﻩ‪،‬‬
‫ﻓﻴﺘﺨﻄﻰ ﺍﺻﺤﺎﺑﻪ‪ ،‬ﻭﳝﻀﻰ ﻭﻣﻌﻪ ﺩﻓﺘﺮﻩ ﻭﳏﱪﺗﻪ‪ ،‬ﻓﻴﻘﺮﺃ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ ﻛﺘﺎﺏ ﺳﺒﻴﻮﻳﻪ‪ ،‬ﻓﻴﻌﺎﺗﺒﻪ ﺃﲪﺪ ﺍﺑﻦ‬
‫ﳛﲕ ﻋﻠﻰ ﺫﻟﻚ ﻭﻳﻘﻮ ﻝ ﻟﻪ‪ :‬ﺇﺫﺍ ﺭﺃﻙ ﺍﻟﻨﺎﺱ ﲤﻀﻲ ﺍﱃ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺗﻘﺮﺃ ﻋﻠﻴﻪ‪ ،‬ﻳﻘﻮﻝ ﻣﺎﺫﺍ؟ ﻭﱂ ﻳﻜﻦ ﻳﻠﺘﻔﺖ ﺍﱃ‬
‫ﻗﻮﻣﻪ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺧﺘﻨﻪ ﻫﺬﺍ ﺃﺑﻮ ﻋﻠﻲ ﻳﻌﺮﻑ ﺑﺎﻟﺪﻳﻨﻮﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓﺴﻤﻌﺖ ﺇﺳﺤﺎﻕ ﺍﳌﺼﻌﱯ ﻳﻘﻮﻝ‬
‫ﻟﻪ‪ :‬ﻛﻴﻒ ﺻﺎﺭ ﳏﻤﺪ ﺍﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﺃﻋﻠﻢ ﺑﻜﺘﺎﺏ ﺳﺒﻴﻮﻳﻪ ﻣﻦ ﺃﲪﺪ ﺍﺑﻦ ﳛﲕ؟ ﻗﺎﻝ‪ :‬ﻷﻥ ﳏﻤﺪ ﺍﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻗﺮﺃﻩ ﻋﻠﻰ‬
 ‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺃﲪﺪ ﺍﺑﻦ ﳛﲕ‪ ،‬ﻗﺮﺃﻩ ﻋﻠﻰ ﻧﻔﺴﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﱂ ﻳﺰﻝ ﺛﻌﻠﺐ ﻣﺘﻘﺪﻡ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻨﺬ ﺃﻳﺎﻡ ﺣﺪﺍﺛﺘﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺿﻴﻖ ﺍﻟﻨﻔﻘﺔ ﻣﻘﺘﺮﺍ ﻋﻠﻰ ﻧﻔﺴﻪ‪ .‬ﺣﺪﺛﲏ ﺃﺧﻲ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺣﺒﻪ ﻭﻭﺻﻴﻪ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﺇﻟﻴﻪ ﻳﻮﻣﺎ ﻭﻗﺪ ﺍﺣﺘﺠﻢ‪ ،‬ﻭﺑﲔ‬
‫ﻳﺪﻳﻪ ﻃﺒﻖ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﺭﻏﻔﺔ‪ ،‬ﻭﲬﺲ ﺑﻴﻀﺎﺕ‪ ،‬ﻭﺑﻘﻞ ﻭﺧﻞ‪ ،‬ﻭﻫﻮ ﻳﺄﻛﻞ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻗﺪ ﺍﺣﺘﺠﻤﺖ‪،‬‬
‫ﻭﻟﻮ ﺃﺧﺬ ﻟﻚ ﺭﻃﻞ ﳊﻢ ﻭﲦﻦ ﺍﻟﺘﻮﺍﺑﻞ‪ ،‬ﻭﻣﺜﻠﻪ ﻟﻠﻌﻴﺎﻝ ﻛﺎﻥ ﻣﺎ ﻟﻪ ﻣﻌﲎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﲪﺪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳌﻌﺮﻭﻑ‬
‫ﺑﺎﰊ ﺍﳌﺪﻭﺭ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﺃﺭﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻳﺸﻚ ﰲ ﺍﻟﺸﻲﺀ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﺜﻌﻠﺐ‪ :‬ﻣﺎ ﻋﻨﺪﻙ ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﰲ‬
‫ﻫﺬﺍ؟ ﺛﻘﺔ ﺑﻐﺰﺍﺭﺓ ﺣﻔﻈﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣﻊ ﺫﻟﻚ ﻣﻮﺻﻮﻓﺎ ﺑﺎﻟﺒﻼﻏﺔ‪ ،‬ﻭﻻ ﺭﺃﻳﺘﻪ ﺇﺫﺍ ﻛﺘﺐ ﻛﺘﺎﺑﹰﺎ ﺇﱃ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ ﻣﻦ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺧﺮﺝ ﻋﻦ ﻃﺒﻊ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﺬﺗﻪ ﰲ ﺍﻟﺸﻌﺮ ﻭﺍﻟﻐﺮﻳﺐ‪ ،‬ﻭﻣﺬﻫﺐ ﺍﻟﻔﺮﺍﺀ ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﺭﺃﻳﺖ‬
‫ﻣﻦ ﻻ ﻳﻔﻲ ﺑﻪ ﺃﺣﺪﺍ‪ ،‬ﻭﻻﻳﺘﻬﻴﺄ ﻟﻪ ﺍﻟﻄﻌﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻫﻮ ﻭﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻋﺎﳌﲔ‪ ،‬ﺧﺘﻢ ﻬﺑﻤﺎ ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ‪ ،‬ﺃﻭ‬
‫ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﶈﺪﺛﲔ‪:‬‬
‫ﺃﻳﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻻﲡﻬﻠﻦ ‪ ...‬ﻭﻋﺪ ﺑﺎﳌﱪﺩ ﺃﻭ ﺛﻌﻠﺐ‬
‫ﲡﺪ ﻋﻨﺪ ﻫﺬﻳﻦ ﻋﻠﻢ ﻭﺭﻯ ‪ ...‬ﻓﻼ ﺗﻚ ﻛﺎﳉﻤﻞ ﺍﻷﺟﺮﺏ‬
‫ﻋﻠﻮﻡ ﺍﳋﻼﺋﻖ ﻣﻘﺮﻭﻧﺔ ‪ ...‬ﻬﺑﺬﻳﻦ ﰲ ﺍﻟﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ‬
‫ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﺃﺧﱪﱐ ﺍﻟﺼﻮﱄ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺳﻌﺪ ﺍﻟﻘﻄﺮﺑﻠﻲ‪ :‬ﺃﻧﺸﺪﻩ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻟﻨﻔﺴﻪ‪ .‬ﻭﺣﺪﺙ‬
‫ﳏﻤﺪ ﺍﺑﻦ ﺃﲪﺪ ﺍﻟﻜﺎﺗﺐ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﺳﺄﻟﲏ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ :‬ﻛﻢ ﻟﻚ ﻣﻦ ﺍﻟﻮﻟﺪ؟‬
‫ﻓﻘﻠﺖ‪ :‬ﺍﺑﻨﺔ ﻭﺃﻧﺸﺪﺗﻪ‪:‬‬
‫ﻟﻮﻻ ﺃﻣﻴﻤﺔ ﱂ ﺃﺟﺰﻉ ﻣﻦ ﺍﻟﻌﺪﻡ ‪ ...‬ﻭﱂ ﺃﺟﺐ ﰲ ﺍﻟﻠﻴﺎﱄ ﺣﻨﺪﺱ ﺍﻟﻈﻠﻢ‬
‫ﻬﺗﻮﻯ ﺣﻴﺎﰐ‪ ،‬ﻭﺃﻫﻮﻯ ﻣﻮﻬﺗﺎ ﺷﻔﻘﹰﺎ ‪ ...‬ﻭﺍﳌﻮﺕ ﺃﻛﺮﻡ ﻧﺰﺍﻻ ﻋﻠﻰ ﺍﳊﺮﻡ‬
‫ﻓﺄﻧﺸﺪﱐ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﰲ ﺍﳌﻌﲎ‪:‬‬
‫ﺃﻣﻴﻤﺔ ﻬﺗﻮﻯ ﻋﻤﺮ ﺷﻴﺦ ﻳﺴﺮﻩ ‪ ...‬ﳍﺎ ﺍﳌﻮﺕ ﻗﺒﻞ ﺍﻟﻠﻴﻞ ﻟﻮ ﺃﻬﻧﺎ ﺗﺪﺭﻱ‬
‫ﳜﺎﻑ ﻋﻠﻴﻬﺎ ﺟﻮﻓﺔ ﺍﻟﻨﺎﺱ ﺑﻌﺪﻩ ‪ ...‬ﻭﻻ ﺧﱳ ﻳﺮﺟﻰ ﺃﻭﺩ ﻣﻦ ﺍﻟﻘﱪ‬

‫ﻭﺣﺪﺙ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﳊﻜﻴﻤﻲ‪ ،‬ﻋﻦ ﳝﻮﺕ ﺑﻦ ﺍﳌﺰﺭﻉ ﻗﺎﻝ‪ :‬ﻭﺃﺭﺍﺩ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ ﺃﻥ ﻳﺮﺣﻞ ﺍﱃ ﺃﰊ ﺣﺎﰎ‬
‫ﺍﻟﺴﺠﺴﺘﺎﱏ ﰲ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻓﺒﻠﻐﻪ ﺃﻥ ﺃﺑﺎ ﺣﺎﰎ ﺃﻧﺘﺸﺮ ﺫﻛﺮﻩ ﻳﻮﻣﺎ‪ ،‬ﱂ ﺭﺃﻯ ﲨﺎﻋﺔ ﺍﳌﺮﺩ ﻳﻜﺘﺒﻮﻥ ﰲ ﳎﻠﺴﻪ‪ ،‬ﻓﺮﺃﻩ ﻏﻼﻡ‬
‫ﻣﻨﻬﻢ ﻓﻘﺎﻝ ﻟﻪ‪ - :‬ﺃﺻﻠﺤﻚ ﺍﷲ ‪ -‬ﺃﻱ ﻻﻡ ﻫﺬﻩ؟ ﻗﺎﻝ‪ :‬ﻻﻡ ﻛﻲ ﻳﺎﺑﲏ‪ ،‬ﻓﻠﻢ ﳜﺮﺝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺇﻟﻴﻪ‪ .‬ﻭﺣﺪﺙ‬
‫ﺍﻟﺼﻮﱄ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻋﻨﺪ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺍﺑﻦ ﳛﲕ ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ‪ :‬ﺍﺠﻤﻟﺴﺪ ﻫﺬﺍ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻓﻤﺎ ﺍﳌﺼﺪﺭ؟ ﻗﺎﻝ‪:‬‬
‫ﻣﺼﺪﺭﻩ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻌﺮﻓﲎ ﻣﺎ ﻻﳚﻮﺯ ﻣﻨﺬﺍ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﻘﺎﻝ ﻣﺴﺠﺪ‪ ،‬ﻭﺿﺤﻚ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻳﻄﻮﻝ ﺇﻥ‬
‫ﻭﺻﻔﻨﺎ ﻣﺎ ﻻﳚﻮﺯ‪ ،‬ﻭﺇﳕﺎ ﻳﻮﺻﻒ ﺍﳉﺎﺋﺰ‪ ،‬ﻟﻴﺪﻝ ﻋﻠﻰ ﺃﻥ ﻏﲑﻩ ﻻﳚﻮﺯ‪ .‬ﻭﻣﺜﻞ ﺫﻟﻚ ﺃﻥ ﻣﺎﺳﻴﻮﻳﻪ‪ :‬ﻭﺻﻒ ﻻﻧﺴﺎﻥ‬
‫ﺩﻭﺍﺀ ﰒ ﻗﺎﻝ ﻟﻪ‪ :‬ﻛﻞ ﺍﻟﻔﺮﻭﺝ ﻭﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻔﺎﻛﻬﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﺭﻳﺪ ﺃﻥ ﲣﱪﱐ ﺑﺎﻟﺬﻱ ﻻ ﺃﻛﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻﺗﺄﻛﻠﻦ‬
‫ﻭﻻﲪﺎﺭﻱ‪ ،‬ﻭﻻﻏﻼﻣﻲ‪ ،‬ﻭﺍﲨﻊ ﻛﺜﲑ ﻣﻦ ﺍﻟﻘﺮﺍﻃﻴﺺ ﻭﺑﻜﺮ ﺇﱄ ﻓﺈﻥ ﻫﺬﺍ ﻳﻜﺜﺮ ﺇﻥ ﻭﺻﻔﺘﻪ ﻟﻚ ﻭﺣﺪﺙ ﻋﻦ‬
‫ﺍﻟﺼﻮﱃ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ :‬ﱂ ﺃﲰﻊ ﻣﻦ ﲨﺎﻋﺔ ﻛﻠﻬﻢ ﻗﺪ ﺭﺃﻳﺘﻪ‪ ،‬ﻭﲤﻜﻨﺖ ﻣﻨﻪ‪ ،‬ﻭﻟﻮ ﺃﺭﺩﺕ ﺫﻟﻚ‪ ،‬ﻣﺎ‬
‫ﻓﺎﺗﲏ ﻋﻨﻪ ﲨﻴﻊ ﻣﺎ ﺃﻃﻠﺐ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﺳﻼﻡ ﻭﺇﺳﺤﺎﻕ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻨﻈﺮ ﺍﺑﻦ ﺣﺪﻳﺪ‪،‬‬
 ‫ﻭﺇﱐ ﻻ ﺃﺫﻛﺮ ﻣﻮﺕ ﺍﻟﻔﺮﺍﺀ ﺫﻛﺮ ﺟﻴﺪﺍﹰ‪ ،‬ﻭﺃﻧﺎ ﰲ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﺣﺪﺙ ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻳﻮﻡ ﻻﺧﺮ‪ :‬ﺍﳍﺮﻡ ﻋﻠﺔ‬
‫ﻗﺎﺋﻤﺔ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻓﺎﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﻋﻠﺔ‪ ،‬ﻓﺬﺍﻙ ﺍﻣﺮ ﻋﻈﻴﻢ‪ ،‬ﻭﺃﻧﺸﺪ‪:‬‬
‫ﺃﺭﻯ ﺑﺼﺮﻯ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ‪ ...‬ﻳﻜﻞ ﻭﺧﻄﻮﻯ ﻋﻦ ﻣﺪﺍﻫﻦ ﻳﻘﺼﺮ‬
‫ﻭﻣﻦ ﻳﺼﺤﺐ ﺍﻷﻳﺎﻡ ﺗﺴﻌﲔ ﺣﺠﺔ ‪ ...‬ﻳﻐﲑﻧﻪ ﻭﺍﻟﺪﻫﺮ ﻻ ﻳﺘﻐﲑ‬
‫ﻟﻌﻤﺮﻱ ﻷﻥ ﺃﺻﺒﺤﺖ ﺃﻣﺸﻲ ﻣﻘﻴﺪﺍ ‪ ...‬ﳌﺎ ﻛﻨﺖ ﺃﻣﺸﻲ ﻣﻄﻠﻖ ﻗﺒﻞ ﺃﻛﺜﺮ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺰﺑﻴﺪﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺛﻌﻠﺐ‪ :‬ﺃﻗﻌﺪﱐ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻣﻊ ﺍﺑﻨﻪ‬
‫ﻃﺎﻫﺮ‪ ،‬ﻭﺃﻓﺮﺩ ﱄ ﺩﺍﺭ ﰲ ﺩﺍﺭﻩ‪ ،‬ﻭﺃﻗﺎﻡ ﻟﻨﺎ ﻭﻇﻴﻔﺔ ﻓﻜﻨﺖ ﺃﻗﻌﺪ ﻣﻌﻪ ﺇﱃ ﺃﺭﺑﻊ ﺳﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﰒ ﺃﻧﺼﺮﻑ ﺇﺫﺍ‬
‫ﺃﺭﺍﺩ ﺍﻟﻐﺪﺍﺀ‪ ،‬ﻓﻨﻤﺎ ﺫﻟﻚ ﺍﱃ ﺃﺑﻴﻪ‪ ،‬ﻓﻜﺴﻰ ﺍﻟﺒﻬﻮ ﻭﺍﻷﺭﻭﻗﺔ ﻭﺃﺿﻌﻒ ﻣﺎ ﻛﺎﻥ ﻳﻌﺪ ﻣﻦ ﺍﻷﻟﻮﺍﻥ‪ ،‬ﻓﻠﻤﺎ ﺣﻀﺮ ﻭﻗﺖ‬
‫ﺍﻻﻧﺼﺮﺍﻑ‪ ،‬ﺍﻧﺼﺮﻓﺖ ﻓﻨﻤﺎ ﺫﻟﻚ ﺍﻟﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﺨﺎﺩﻡ ﺍﳌﻮﻛﻞ ﺑﻨﺎ‪ ،‬ﻗﺪ ﳕﻰ ﺍﱃ ﺍﻧﺼﺮﺍﻑ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﻭﻗﺖ‬
‫ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻓﻈﻨﻨﺖ ﺃﻧﻪ ﻳﺴﺘﻘﻞ ﻣﺎ ﳛﻀﺮ‪ ،‬ﻭﱂ ﻳﺴﺘﺘﻄﺐ ﺍﳌﻮﺿﻊ ﻓﺄﻣﺮﻧﺎ ﺑﺘﻀﻌﻴﻔﻪ‪ ،‬ﰒ ﳕﻰ ﺇﱃ ﺃﻧﻪ ﺍﻧﺼﺮﻑ‪ ،‬ﻓﻘﻞ ﻟﻪ‬
‫ﻋﻦ ﻧﻔﺴﻚ‪:‬ﺃﺑﻴﺘﻚ ﺃﺑﺮﺩ ﻣﻦ ﺑﻴﺘﻨﺎ؟ ﺃﻭ ﻃﻌﺎﻣﻚ ﺃﻃﻴﺐ ﻣﻦ ﻃﻌﺎﻣﻨﺎ؟ ﻭﺗﻘﻮﻝ ﻟﻪ ﻋﲎ‪ :‬ﺍﻧﺼﺮﺍﻓﻚ ﺍﱃ ﺑﻴﺘﻚ ﻭﻗﺖ‬
‫ﺍﻟﻐﺪﺍﺀ ﻫﺠﻨﺔ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﻠﻤﺎ ﻋﺮﻓﲏ ﺍﳋﺎﺩﻡ ﺫﻟﻚ‪ ،‬ﺃﻗﻤﺖ‪ ،‬ﻓﻜﻨﺖ ﻋﻠﺔ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻢ‬
‫ﱄ ﻣﻊ ﺫﻟﻚ ﰲ ﺍﻟﻴﻮﻡ‪ ،‬ﺳﺒﻌﺔ ﻭﻇﺎﺋﻒ ﻣﻦ ﺍﳋﺒﺰ ﺍﳋﺸﻜﺎﺭ‪ ،‬ﻭﻭﻇﻴﻔﺔ ﻣﻦ ﺍﳋﺒﺰ ﺍﻟﺴﻤﻴﺪ ﻭﺳﺒﻌﺔ ﺍﺭﻃﺎﻝ ﻣﻦ ﺍﻟﻠﺤﻢ‪،‬‬
‫ﻭﻭﻋﻠﻮﻓﺔ ﺭﺃﺱ ﻭﺃﺟﺮﻯ ﱄ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﻟﻘﺪ ﺟﺎﺀﺕ ﺳﻨﺔ ﻟﻔﺘﻨﻪ‪ ،‬ﻭﻋﻈﻢ ﺍﻷﻣﺮ ﺑﺎﻟﺪﻗﻴﻖ ﻭﺍﻟﻠﺤﻢ‪،‬‬
‫ﻓﻜﺘﺐ ﺍﻟﻴﻪ ﻛﺎﺗﺒﻪ ﻋﻠﻰ ﺍﳌﻄﺒﺦ‪ ،‬ﻳﻌﺮﻓﻪ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﻋﻈﻢ ﺍﳌﺆﻧﺔ‪ ،‬ﻭﻳﺴﺄﻟﻪ ﺍﺣﻀﺎﺭ ﺍﳉﻠﻴﺪﺓ‪ ،‬ﻓﻴﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﻻ‬
‫ﺑﺪ ﻣﻨﻪ‪،‬ﻓﺄﻧﻔﺬﻫﺎ‪ ،‬ﻓﻜﺎﻥ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺁﻻﻑ ﻭﺳﺘﻤﺎﺋﺔ ﺍﻧﺴﺎﻥ‪ ،‬ﻓﺮﺃﻳﺖ ﳏﻤﺪﺍ ﻗﺪ ﺯﺍﺩ ﻓﻴﻬﺎ ﲞﻄﻪ ﻗﻮﻡ ﺍﺧﺮﻳﻦ‪،‬‬
‫ﻭﻭﻗﻊ ﻋﻠﻴﻬﺎ‪ :‬ﻟﺴﺖ ﺍﻗﻄﻊ ﻋﻦ ﺃﺣﺪ ﻣﺎ ﻋﻮﺩﺗﻪ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﻣﻦ ﻗﺎﻝ ﱃ‪ :‬ﺃﻃﻌﻤﲎ ﺍﳋﺒﺰ‪ ،‬ﻓﺎﺟﺮﻯ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﰲ‬
‫ﺍﳉﺮﻳﺪﺓ‪ ،‬ﻭﺍﺻﱪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺆﻥ ﻓﺈﻣﺎ ﻋﺸﻨﺎ ﲨﻴﻌﹰﺎ ﻭﺇﻣﺎ ﻣﺘﻨﺎ ﲨﻴﻌﺎ‪ .‬ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻭﺧﻠﻒ ﻛﺘﺐ ﺟﻠﻴﻠﺔ‪ ،‬ﻓﺎﻭﺻﻰ‬
‫ﺍﱃ ﻋﻠﻰ ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﻜﻮﰲ‪ ،‬ﺃﺣﺪ ﺃﻋﻴﺎﻥ ﺗﻼﻣﻴﺬﻩ‪ ،‬ﻭﺗﻘﺪﻡ ﺍﻟﻴﻪ ﰲ ﺩﻓﻊ ﻛﺘﺒﻪ ﺍﱃ ﺃﰊ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻘﻄﺮ‬
‫ﺑﻠﻰ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺰﺟﺎﺝ ﻟﻠﻘﺎﺳﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ :‬ﻫﺬﻩ ﻛﺘﺐ ﺟﻠﻴﻠﺔ‪ ،‬ﻓﻼ ﺗﻔﻮﺗﻨﻚ‪ ،‬ﻓﺎﺣﻀﺮ ﺧﲑﺍﻥ ﺍﻟﻮﺭﺍﻗﺔ‪ ،‬ﻓﻘﻮﻡ ﻣﺎ‬
‫ﻛﺎﻥ ﻳﺴﺎﻭﻯ ﻋﺸﺮﺓ ﺩﻧﺎﻧﲑ ﺛﻼﺛﺔ‪ ،‬ﻓﺒﻠﻐﺖ ﺃﻗﻞ ﻣﻦ ﺛﻼﲦﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﺄﺧﺬﻫﺎ ﺍﻟﻘﺎﺳﻢ ﻬﺑﺎ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ‪ ،‬ﻋﺒﺪ‬
‫ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺍﻟﻌﻠﻲ ﺍﻟﻠﻐﻮﻱ ﰲ ﻛﺘﺎﺏ ﻣﺮﺍﺗﺐ ﺍﻟﻨﺤﻮﻳﲔ‪ :‬ﻭﺍﻧﺘﻬﻰ ﻋﻠﻢ ﺍﻟﻜﻮﻓﻴﲔ ﺍﱃ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ ،‬ﻭﺛﻌﻠﺐ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺛﻘﺘﲔ ﺍﻣﻴﻨﲔ‪ ،‬ﻭﻳﻌﻘﻮﺏ ﺃﺳﻦ ﻭﺃﻗﺪﻡ ﻣﻮﺗﺎ‪ ،‬ﻭﺃﺣﺴﻦ ﺍﻟﺮﺟﻠﲔ ﺗﺄﻟﻴﻔﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺛﻌﻠﺐ ﺃﻋﻠﻬﻤﺎ ﺑﺎﻟﻨﺤﻮ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﻘﻮﺏ‬
‫ﻳﻀﻌﻒ ﻓﻴﻪ‪ .‬ﻗﺎﻝ ﺛﻌﻠﺐ‪ :‬ﻛﻨﺖ ﻳﻮﻣﺎ ﻋﻨﺪ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺐ‪ ،‬ﻓﺴﺄﻟﲏ ﻋﻦ ﺷﻲﺀ ﻓﺼﺤﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺛﻌﻠﺐ ﺷﺪﻳﺪ ﺍﳊﺪﺓ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﱄ ﻻﺗﺼﺢ‪ ،‬ﻓﻮﺍﷲ ﻣﺎ ﺳﺄﻟﺖ ﺇﻻ ﻣﺴﺘﻔﻬﻤﹰﺎ ﻭﺣﺪﺙ ﺃﲪﺪ ﺍﺑﻦ ﺍﻟﻌﺴﻜﺮﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﺼﺤﻴﻒ‬
‫ﻗﺎﻝ‪:‬ﻭﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺑﻜﺮﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﰊ ﻗﺎﻝ‪ :‬ﻗﺮﺃ ﺍﻟﻘﻄﺮ ﺑﻠﻰ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ ﺑﻴﺖ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﻓﻠﻮ ﻛﻨﺖ ﰲ ﺣﺐ ﲦﺎﻧﲔ ﻗﺎﻣﺔ ‪ ...‬ﻭﺭﻗﻴﺖ ﺍﺳﺒﺎﺏ ﺍﻟﺴﻤﺎﺀ ﺑﺴﻠﻢ‬

‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﺧﺮﺏ ﺑﻴﺘﻚ‪ ،‬ﻫﻞ ﺭﺃﻳﺖ ﺣﺒﹰﺎ ﻗﻂ ﲦﺎﻧﲔ ﻗﺎﻣﺔ؟ ﺇﳕﺎ ﻫﻮ ﺟﺐ ﻭﺣﺪﺙ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺛﻌﻠﺐ‪ :‬ﻛﻨﺖ ﺃﺣﺐ ﺃﻥ ﺃﺭﻯ ﺍﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻗﺎﻝ ﱄ‪ :‬ﻓﻴﻤﺎ ﺗﻨﻈﺮ؟ ﻗﻠﺖ‪ :‬ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻓﺄﻧﺸﺪﱐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻭﻫﻮ ﻟﺒﻌﺾ ﺑﲎ ﺃﺳﺪ‪:‬‬
 ‫ﺇﺫﺍ ﻣﺎ ﺧﻠﻮﺕ ﺍﻟﺪﻫﺮ ﻳﻮﻣﺎﻓﻼ ﺗﻘﻞ ‪ ...‬ﺧﻠﻮﺕ‪ ،‬ﻭﻟﻜﻦ ﻗﻞ ﻋﻠﻲ ﺭﻗﻴﺐ‬
‫ﻭﻻ ﲢﺴﱭ ﺍﷲ ﻳﻐﻔﻞ ﻣﺎ ﻳﺮﻯ ‪ ...‬ﻭﻻ ﺃﳕﺎ ﲣﻔﲏ ﻋﻠﻴﻪ ﻳﻐﻴﺐ‬
‫ﳍﻮﻧﺎ ﻋﻠﻰ ﺍﻷﺛﺎﻡ ﺣﲔ ﺗﺘﺎﺑﻌﺖ ‪ ...‬ﺫﻧﻮﺏ ﻋﻠﻰ ﺃﺛﺎﺭﻫﻦ ﺫﻧﻮﺏ‬
‫ﻓﻴﺎ ﻟﻴﺖ ﺃﻥ ﺍﷲ ﻳﻐﻔﺮ ﻣﺎ ﻣﻀﻰ ‪ ...‬ﻓﻴﺄﺫﻥ ﰲ ﺗﻮﺍﺑﺎﺗﻨﺎ ﻓﻨﺘﻮﺏ‬
‫ﻭﺣﺪﺙ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺰﻫﺮﻱ‪ :‬ﻛﺎﻥ ﻟﺜﻌﻠﺐ ﻋﺰﺍﺀ ﻟﺒﻌﺾ ﺃﻫﻠﻪ ﻓﺘﺄﺧﺮﺕ ﻋﻨﻪ‪ ،‬ﻷﻥ ﻫﻔﺎ ﻋﻠﻲ‪ ،‬ﰒ‬
‫ﻗﺼﺪﺗﻪ ﻣﻌﺘﺬﺭﺍ‪ ،‬ﻓﻘﺎﻝ ﱃ‪ :‬ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ‪ ،‬ﻣﺎ ﺑﻚ ﺣﺎﺟﺔ ﺍﱃ ﺗﻜﻠﻒ ﻋﺬﺭﺍﹰ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺪﻳﻖ ﻻﳛﺎﺳﺐ ﻭﺍﻟﻌﺪﻭ‬
‫ﻻﳛﺘﺴﺐ ﻟﻪ ﻭﺟﺪﺕ ﲞﻂ ﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺍﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺍﻟﺴﻤﻴﺴﻤﻲ ﺍﻟﻠﻐﻮﻱ‪:‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﺍﻟﻨﻮﲞﱵ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻔﺘﺢ‪ ،‬ﳏﻤﺪ ﺍﺑﻦ ﺟﻌﻔﺮ ﺍﳌﺮﺍﻏﻲ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﳋﻴﺎﺭ ﺍﻟﻨﺤﻮﻱ‪:‬‬
‫ﻛﻨﺖ ﻋﻨﺪ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﺴﺄﻟﻪ ﺭﺟﻞ ﻭﻗﺪ ﺳﺎﺀ ﲰﻌﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﻋﺰﻙ ﺍﷲ‪،‬‬
‫ﻣﺎ ﺍﻟﺼﻮﺹ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻟﺼﻮﺡ ﺍﺻﻞ ﺍﳉﺒﻞ‪ ،‬ﻓﺄﻋﺎﺩ ﺍﻟﺮﺟﻞ ﺳﺆﺍﻟﻪ‪ ،‬ﻟﻌﻠﻤﻪ ﺑﺄﻥ ﺍﻟﺸﻴﺦ ﻣﺎ ﻓﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﺛﻌﻠﺐ‪:‬‬
‫ﺍﻟﺴﻮﺡ ﲨﻊ ﺳﺎﺣﺔ‪ ،‬ﻓﺎﻋﺎﺩ ﺳﺆﺍﻝ ﺛﺎﻟﺜﺔ‪ ،،‬ﻓﻌﻠﻢ ﺛﻌﻠﺐ ﺃﻧﻪ ﻣﺎ ﻓﻬﻢ ﻋﻦ ﺍﻟﺮﺟﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺩﻥ ﻣﲏ‪ ،‬ﻓﺄﻟﻘﻢ‬
‫ﺃﺫﱐ ﻓﺎﻙ ﻭﻗﻞ‪ :‬ﻓﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﻓﻬﻢ ﺛﻌﻠﺐ ﺳﺆﺍﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﺭﺃﻳﺖ ﺻﻮﺻﹰﺎ ﻋﻠﻰ ﺃﺻﻮﺹ‪،‬‬
‫ﺃﱙ ﺭﺟﻞ ﻧﺬﻝ ﻋﻠﻰ ﻧﺎﻗﺔ ﺍﻟﻜﻠﻤﺔ‪ .‬ﺣﺪﺙ ﺍﻟﺰﺟﺎﺟﻲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺧﻔﺶ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ‬
‫ﺃﲪﺪ ﺍﺑﻦ ﳛﲕ ﺛﻌﻠﺐ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﺍﻟﺮﻳﺎﺷﻲ ﺑﻐﺪﺍﺩ‪ ،‬ﺳﻨﺔ ﺛﻼﺛﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻓﺼﺮﺕ ﺇﻟﻴﻪ ﻷﺧﺬ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﺳﺄﻟﻚ‬
‫ﻋﻦ ﻣﺴﺄﻟﺔ؟ ﻓﻘﻠﺖ‪ :‬ﻧﻌﻢ ﻓﻘﺎﻝ‪ :‬ﲡﻴﺰ ﻧﻌﻢ ﺍﻟﺮﺟﻞ ﻳﻘﻮﻡ؟ ﻓﻘﻠﺖ‪ :‬ﻧﻌﻢ ﻫﻲ ﺟﺎﺋﺰﺓ ﻋﻨﺪ ﺍﳉﻤﻴﻊ‪ ،‬ﺃﻡ ﺍﻟﻜﺴﺎﺋﻲ‬
‫ﻓﻴﻀﻤﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ﻋﻨﺪﻩ ﻧﻌﻢ ﺍﻟﺮﺟﻞ ﺭﺟﻞ ﻳﻘﻮﻡ‪ ،‬ﻷﻥ ﻧﻌﻢ ﻋﻨﺪﻩ ﻓﻌﻞ‪ ،‬ﻭﺍﻟﻔﺮﺍﺀ ﻻﻳﻀﻤﺮ‪ ،‬ﻷﻥ ﻧﻌﻢ ﻋﻨﺪ ﺍﺳﻢ‪،‬‬
‫ﻓﲑﻓﻊ ﺍﻟﺮﺟﻞ ﺑﻨﻌﻢ‪ ،‬ﻭﻳﻘﻮﻡ ﺍﻟﺼﻠﺔ ﻟﻠﺮﺟﻞ‪ .‬ﻭﺃﻣﺎ ﺻﺎﺣﺒﻚ‪ ،‬ﻳﻌﲏ ﺳﺒﻴﻮﻳﻪ‪ :‬ﻓﺈﻧﻪ ﻻﻳﻀﻤﺮ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻧﻌﻢ ﻋﻨﺪﻩ ﺍﻳﻀﺎ‬
‫ﻓﻌﻞ‪ ،‬ﻭﻟﻜﻦ ﳚﻌﻞ ﻳﻘﻮﻡ ﻣﺘﺮﲨﹰﺎ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻮﻧﻪ ﺍﻟﺒﺪﻝ‪ ،‬ﻓﺴﻜﺖ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻓﺄﺳﺄﻟﻚ ﻋﻦ ﻣﺴﺄﻟﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‬
‫ﻓﻘﻠﺖ‪ :‬ﺃﳚﻮﺯ ﻳﻘﻮﻡ ﻧﻌﻢ ﺍﻟﺮﺟﻞ؟ ﻓﻘﺎﻝ‪ :‬ﺟﺎﺋﺰ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻫﺬﻩ ﺧﻄﺄ ﻋﻨﺪ ﺍﳉﻤﻴﻊ‪ ،‬ﺃﻣﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻜﺴﺎﺋﻲ ﻓﺎﻧﻪ‬
‫ﻻﻳﻮﱃ ﺍﻟﻔﻌﻞ ﻓﻌﻞ‪ .‬ﻓﺄﻣﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻓﺎﻥ ﻳﻘﻮﻡ ﻋﻨﺪﻩ ﺻﻠﺔ ﻟﻠﺮﺟﻞ ﻭﺍﻟﺼﻠﺔ ﻻﺗﺘﻘﺪﻡ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻝ‪ .‬ﻭﺃﻣﺎ‬
‫ﻋﻠﻰ ﻣﺬﻫﺐ ﺳﺒﻴﻮﻳﻪ ﺻﺎﺣﺒﻚ‪ :‬ﻓﺄﻧﻪ ﻻﳚﻮﺯ‪ ،‬ﻷﻧﻪ ﺗﺮﲨﺔ‪ ،‬ﻭﺍﻟﺘﺮﲨﺔ ﺇﻳﻀﺎﺡ ﻭﺗﺒﲔ ﻟﻠﺠﻤﻠﺔ ﺍﻟﱵ ﺗﺘﻘﺪﻣﻬﺎ‪ ،‬ﻭﻻﳚﻮﺯ‬
‫ﺗﻘﺪﳝﻬﺎ ﻋﻠﻴﻬﺎ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺗﺎﺭﻙ ﻟﻠﻌﺮﺑﻴﺔ‪،‬ﻓﺨﺬ ﻓﻴﻤﺎ ﻗﺼﺪﺕ ﻟﻪ‪ ،‬ﻓﻔﺎﲢﺘﻪ ﺍﻳﺎﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺍﻷﺷﻌﺎﺭ‪،‬‬
‫ﻓﻔﺘﺤﺖ ﺑﻪ ﺳﻴﺢ ﲝﺮ‪ .‬ﻭﺣﺪﺙ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﻋﻠﻰ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺧﻔﺶ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻳﻮﻣﺎ ﲝﻀﺮﺓ ﺛﻌﻠﺐ‪،‬‬
‫ﻓﺎﺳﺮﻋﺖ ﺍﻟﻘﻴﺎﻡ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﱃ ﺃﻳﻦ؟ ﻣﺎ ﺃﺭﺍﻙ ﺗﺼﱪ ﻋﻦ ﳎﻠﺲ ﺍﳋﻠﺪﻱ‪ ،‬ﻳﻌﲏ ﺍﳌﱪﺩ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪:‬‬
‫ﱄ ﺣﺎﺟﺔ‪،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺍﻥ ﺍﺭﺍﻩ ﻳﻘﺪﻡ ﺍﻟﺒﺤﺘﺮﻱ ﻋﻠﻰ ﺃﰊ ﲤﺎﻡ‪ ،‬ﻓﺎﺫﺍ ﺍﺗﻴﺘﻪ‪،‬ﻓﻘﻞ ﻟﻪ‪ :‬ﻣﺎ ﻣﻌﲎ ﻗﻮﻝ ﺃﰊ ﲤﺎﻡ‪:‬‬
‫ﺃﺃﻟﻔﺘﻪ ﺍﻟﻨﺤﻴﺐ ﻛﻤﺎ ﺍﻓﺘﺮﺍﻕ ‪ ...‬ﺃﻇﻞ ﻓﻜﺎﻥ ﺩﺍﻋﻴﺔ ﺍﺟﺘﻤﺎﻉ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ‪ :‬ﻓﻠﻤﺎ ﺻﺮﺕ ﺇﱃ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ‪ ،‬ﺳﺄﻟﺘﻪ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻌﲎ ﻫﺬﺍ‪ :‬ﺃﻥ ﺍﳌﺘﺤﺎﺑﲔ ﺍﻟﻌﺎﺷﻘﲔ ﻗﺪ‬
‫ﻳﺘﺼﺎﺭﻣﺎﻥ ﻭﻳﺘﻬﺎﺟﺮﺍﻥ ﺇﺫﻻﻻ‪ ،‬ﻻ ﻋﺰﻣﺎ ﻋﻠﻰ ﺍﻟﻘﻄﻴﻌﺔ‪ ،‬ﻓﺎﺫﺍ ﺣﺎﻥ ﺍﻟﺮﺣﻴﻞ ﻭﺃﺣﺴﺎ ﺑﺎﻟﻔﺮﺍﻕ‪ ،‬ﺗﺮﺍﺟﻌﺎ ﺇﱃ ﺍﻟﻮﺩ‪،‬‬
‫ﻭﺗﻼﻗﻴﺎ ﺧﻮﻑ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﻭﺃﻥ ﻳﻄﻮﻝ ﺍﻟﻌﻬﺪ ﺑﺎﻻﻟﺘﻘﺎﺀ ﺑﻌﺪﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻔﺮﺍﻕ ﺣﻴﻨﺌﺬ ﺳﺒﺒﹰﺎ ﻟﻼﺟﺘﻤﺎﻉ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺍﻵﺧﺮ‪:‬‬
‫ﻣﺘﻌﺎ ﺑﺎﻟﻠﻘﺎﺀ ﻳﻮﻡ ﺍﻟﻔﺮﺍﻕ ‪ ...‬ﻣﺴﺘﺠﲑﻳﻦ ﺑﺎﻟﺒﻜﺎ ﻭﺍﻟﻌﻨﺎﻕ‬
 ‫ﻛﻢ ﺃﺳﺮﺍ ﻫﻮﺍﳘﺎ ﺣﺬﺭ ﺍﻟﻨﺎﺱ ‪ ...‬ﻭﻛﻢ ﻛﺎﲤﺎ ﻏﻠﻴﻞ ﺍﺷﺘﻴﺎﻕ‬
‫ﻓﺄﻇﻞ ﺍﻟﻔﺮﺍﻕ ﻓﺎﻟﺘﻘﻴﺎ ﻓﻴﻪ ‪ ...‬ﻓﺮﺍﻗﺎ ﺃﺗﺎﳘﺎ ﺑﺎﺗﻔﺎﻕ‬
‫ﻛﻴﻒ ﺃﺩﻋﻮ ﻋﻠﻰ ﺍﻟﻔﺮﺍﻕ ﲝﺘﻒ ‪ ...‬ﻭﻏﺪﺍﺓ ﺍﻟﻔﺮﺍﻕ ﻛﺎﻥ ﺍﻟﺘﻼﰲ‬
‫ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﻋﺪﺕ ﺇﱃ ﺛﻌﻠﺐ ﺳﺄﻟﲏ ﻋﻨﻪ‪ ،‬ﻓﺄﻋﺪﺕ ﻋﻠﻴﻪ ﺍﳉﻮﺍﺏ ﻭﺍﻷﺑﻴﺎﺕ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺷﺪ ﲤﻮﻳﻬﻪ!! ﻣﺎ ﺻﻨﻊ‬
‫ﺷﻴﺌﺎﹰ‪ ،‬ﺇﳕﺎ ﻣﻌﲎ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﻥ ﺍﻻﻧﺴﺎﻥ ﻗﺪ ﻳﻔﺎﺭﻕ ﳏﺒﻮﺑﻪ‪ ،‬ﺭﺟﺎﺀ ﺃﻥ ﻳﻐﻨﻢ ﰲ ﺳﻔﺮﻩ‪ ،‬ﻓﻴﻌﻮﺩ ﺍﱃ ﳏﺒﻮﺑﻪ ﻣﺴﺘﻐﻨﻴﺎ ﻋﻦ‬
‫ﺍﻟﺘﺼﺮﻑ‪ ،‬ﻓﻴﻄﻮﻝ ﺍﺟﺘﻤﺎﻋﻪ ﻣﻌﻪ‪ ،‬ﺃﻻ ﺗﺮﺍﻩ ﻳﻘﻮﻝ ﰲ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﻭﻟﻴﺴﺖ ﻓﺮﺣﺔ ﺍﻷﻭﺑﺎﺕ ﺇﻻ ‪ ...‬ﳌﻮﻗﻮﻑ ﻋﻠﻰ ﺗﺮﺡ ﺍﻟﻮﺩﺍﻉ‬
‫ﻭﻫﺬﺍ ﻧﻈﲑ ﻗﻮﻝ ﺍﻵﺧﺮ‪ ،‬ﺑﻞ ﻣﻨﻪ ﺃﺧﺬ ﺃﺑﻮ ﲤﺎﻡ‪:‬‬

‫ﻭﺃﻃﻠﺐ ﺑﻌﺪ ﺍﻟﺪﺍﺭ ﻟﺘﻘﺮﺑﻮﺍ ‪ ...‬ﻭﺗﺴﻜﺐ ﻋﻴﻨﺎﻱ ﺍﻟﺪﻣﻮﻉ ﻟﺘﺠﻤﺪﺍ‬

‫ﻼ‪:‬‬
‫ﻫﺬﺍ ﻫﻮ ﺫﺍﻙ ﺑﻌﻴﻨﻪ‪ .‬ﻭﺣﻜﻰ ﺍﻥ ﺛﻌﻠﺒﹰﺎ ﺧﺮﺝ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﻢ ﺇﻻ ﻛﻬﻞ ﺃﻭ ﺷﻴﺦ‪ ،‬ﻓﺄﻧﺸﺪ ﻣﺘﻤﺜ ﹰ‬
‫ﺃﻻ ﺭﲟﺎ ﺳﺆﺕ ﺍﻟﻐﻴﻮﺭ ﻭﺑﺮﺣﺖ ‪ ...‬ﰊ ﺍﻷﻋﲔ ﺍﻟﻨﺠﻞ ﺍﳌﺮﺍﺽ ﺍﻟﺼﺤﺎﺋﺢ‬
‫ﻓﻘﺪ ﺳﺎﺩﱐ ﺃﻥ ﺍﻟﻐﻴﻮﺭ ﻳﻮﺩﱏ ‪ ...‬ﻭﺃﻥ ﻧﺪﺍﻣﺎﻱ ﺍﻟﻜﻬﻮﻝ ﺍﳉﺤﺎﺟﺢ‬
‫ﻗﻠﺖ ﺃﻧﺎ‪ :‬ﺇﻥ ﻫﺬﺍ ﻭﺍﷲ ﻣﻠﻴﺢ ﺟﺪﹰﺍ‬
‫ﻭﺣﺪﺙ ﺟﺤﻈﺔ ﰲ ﺃﻣﺎﻟﻴﻪ ﻗﺎﻝ‪:‬ﻛﻨﺖ ﻳﻮﻣﹰﺎ ﰲ ﳎﻠﺲ ﺛﻌﻠﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ ﻳﺎﺳﻴﺪﻱ‪ :‬ﻣﺎ ﺍﻟﺒﻌﺠﺪﺓ؟ ﻗﺎﻝ‪ :‬ﻻ‬
‫ﺃﻋﺮﻓﻬﺎ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻓﺈﱐ ﻭﺟﺪﻬﺗﺎ ﰲ ﺷﻌﺮ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﺍﳌﻌﺬﻝ ﺣﻴﺚ ﻳﻘﻮﻝ‬
‫ﺃﻋﺎﺫﻟﱴ ﺃﻗﺼﺮﻱ ‪ ...‬ﺃﺑﻊ ﺟﺪﺗﻰ ﺑﺎﳌﻨﻦ‬
‫ﻓﺎﻏﺘﺎﻅ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻏﻴﻈﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻭﻗﺎﻝ‪ :‬ﻳﺎﻗﻮﻡ‪ ،‬ﺃﺟﻴﺪﻭﺍ ﺃﺫﻧﻴﻪ ﻋﺮﻛﺎﹰ‪ ،‬ﺃﻭ ﳛﻠﻒ ﺃﻧﻪ ﻻﻳﺮﺟﻊ ﳛﻀﺮ ﺣﻠﻘﱵ‪،‬‬
‫ﻓﻔﻌﻠﻨﺎ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﺃﲪﺪ ﺍﻟﺰﻫﺮﻱ‪ :‬ﻛﺎﻧﺖ ﺑﻴﲎ ﻭﺑﲔ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ ﻣﻮﺩﺓ ﻭﻛﻴﺪﺓ‪ ،‬ﻭﻛﻨﺖ‬
‫ﺃﺳﺘﺸﲑﻩ ﰲ ﺃﻣﻮﺭﻱ‪ ،‬ﻓﺠﺌﺘﻪ ﻳﻮﻣﹰﺎ ﺃﺷﺎﻭﺭﻩ ﰲ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﳏﻠﺔ ﺍﱃ ﳏﻠﺔ‪ ،‬ﻟﻨﺄﺫﻱ ﺑﺎﳉﲑﺍﻥ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ‪،‬‬
‫ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﺻﱪﻙ ﻋﻠﻰ ﺃﺫﻯ ﻣﻦ ﺗﻌﺮﻑ‪ ،‬ﺧﲑ ﻣﻦ ﺍﺳﺘﺤﺪﺍﺙ ﻣﺎ ﻻﺗﻌﺮﻑ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ‬
‫ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﺷﺌﺖ ﺃﻥ ﺗﺒﻠﻮ ﺻﺪﻳﻘﹰﺎ ‪ ...‬ﻓﺠﺮﺏ ﻭﺩﻩ ﻋﻨﺪ ﺍﻟﺪﺭﺍﻫﻢ‬
‫ﻓﻌﻨﺪ ﻃﻼﻬﺑﺎ ﺗﺒﺪﻭ ﻫﻨﺎﺕ ‪ ...‬ﻭﺗﻌﺮﻑ ﰒ ﺃﺧﻼﻕ ﺍﳌﻜﺎﺭﻡ‬
‫ﻭﺣﺪﺙ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺑﲔ ﺍﳌﱪﺩ ﻭﺛﻌﻠﺐ ﻣﻨﺎﻓﺮﺍﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﳐﺘﻠﻔﻮﻥ ﰲ ﺗﻔﻀﻴﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻧﻘﻄﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺟﺎﺀ ﺭﺟﻼ ﺍﱃ ﺛﻌﻠﺐ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻗﺪ ﻫﺠﺎﻙ ﺍﳌﱪﺩ‪ ،‬ﻓﻘﺎﻝ ﲟﺎﺫﺍ؟ ﻓﺄﻧﺸﺪﻩ‪:‬‬
‫ﺃﻗﺴﻢ ﺑﺎﳌﺒﺘﺴﻢ ﺍﻟﻌﺬﺏ ‪ ...‬ﻭﻣﺸﺘﻜﻲ ﺍﻟﺼﺒﻮ ﺍﱃ ﺍﻟﺼﺐ‬
‫ﻟﻮﻻ ﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﺍﻟﺮﺏ ‪ ...‬ﻣﺎ ﺯﺍﺩﻩ ﺇﻻ ﻋﻤﻰ ﺍﻟﻘﻠﺐ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻧﺸﺪﱏ ﻣﻦ ﺃﻧﺸﺪﻩ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﺑﻦ ﺍﻟﻌﻼﺀ‪:‬‬
‫ﻳﺸﺘﻤﲎ ﻋﺒﺪﻭ ﲟﺴﻤﻊ ‪ ...‬ﻓﺼﻨﺘﻪ ﻋﻨﻪ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﺮﺽ‬
‫ﻭﱂ ﺃﺟﺒﻪ ﻻﺣﺘﻘﺎﺭ ﻟﻪ ‪ ...‬ﻣﻦ ﺫﺍ ﻳﻌﺾ ﺍﻟﻜﻠﺐ ﺇﻥ ﻋﻀﻰ؟‬
 ‫ﻭﺣﺪﺙ ﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻗﺎﻝ ﱄ ﺍﰊ‪ :‬ﺣﻀﺮﺕ ﳎﻠﺲ‬
‫ﺃﺧﻲ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻃﺎﻫﺮ ﻭﺣﻀﺮﻩ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﻭﺍﳌﱪﺩ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺃﺧﻲ ﳏﻤﺪ‪ ،‬ﻗﺪ ﺣﻀﺮ ﻫﺬﺍﻥ‬
‫ﺍﻟﺸﻴﺨﺎﻥ ﻓﻠﻴﺘﻨﺎﻇﺮﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺘﻨﺎﻇﺮﺍ ﰲ ﺷﻲﺀ ﻣﻦ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﳑﺎ ﺃﻋﺮﻓﻪ‪ ،‬ﻓﻜﻨﺖ ﺃﺷﺮﻛﻬﻤﺎ ﻓﻴﻪ ﺍﱃ ﺃﻥ ﺩﻗﻘﺎ‪ ،‬ﻓﻠﻢ‬
‫ﺃﻓﻬﻢ‪ ،‬ﰒ ﻋﺪﺕ ﺍﻟﻴﻪ‪ ،‬ﻓﻠﻢ ﺃﻋﺮﻑ ﻣﺎ ﺍﺠﻤﻟﻠﺲ؟ ﻓﺴﺄﻟﲏ ﻓﻘﻠﺖ‪ :‬ﺇﻬﻧﻤﺎ ﺗﻜﻠﻤﺎ ﻓﻴﻤﺎ ﺃﻋﺮﻑ ﻓﺸﺮﻛﻬﻤﺎ ﰒ ﺩﻓﻘﺎ‪ ،‬ﻓﻠﻢ‬
‫ﺃﻋﺮﻑ ﻣﺎ ﻗﺎﻝ‪ ،‬ﻭﻻ ﻭﺍﷲ ﻳﺎﺳﻴﺪﻱ ﻣﺎ ﻳﻌﺮﻑ ﺃﻋﻠﻤﻬﻤﺎ ﺇﻻ ﻣﻦ ﻫﻮ ﺃﻋﻠﻢ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻟﺴﺖ ﺫﻟﻚ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻳﺎ‬
‫ﺃﺧﻲ‪ :‬ﺃﺣﺴﻨﺖ ﻭﺍﷲ‪ ،‬ﻫﺬﺍ ﺃﺣﺴﻦ‪ ،‬ﻳﻌﲏ ﺍﻋﺘﺮﺍﻓﻪ ﺑﺬﻟﻚ ﻭﻗﺎﻝ ﱄ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ‪:‬ﺳﺄﻟﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺍﻟﺴﺮﺍﺝ‬
‫ﻓﻘﻠﺖ‪ :‬ﺃﻱ ﺍﻟﺮﺟﻠﲔ ﺃﻋﻠﻢ؟ ﺛﻌﻠﺐ ﺃﻡ ﺍﳌﱪﺩ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻗﻮﻝ ﰲ ﺭﺟﻠﲔ‪ ،‬ﺍﻟﻌﺎﱂ ﺑﻴﻨﻬﻤﺎ؟ ﻭﺣﺪﺙ ﺃﺑﻮ ﻋﻤﺮ ﺃﻳﻀﹰﺎ‬
‫ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﰲ ﳎﻠﺲ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ ﻓﻀﺠﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺷﻴﺦ ﺧﻀﻴﺐ ﻣﻦ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ :‬ﻟﻮ ﻋﻠﻤﺖ ﻣﺎﻟﻚ ﻣﻦ‬
‫ﺍﻷﺟﺮ ﰲ ﺇﻓﺎﺩﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﺼﱪﺕ ﻋﻠﻰ ﺃﺫﺍﻫﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻮﻻ ﺫﻟﻚ ﻣﺎ ﺗﻌﺪﻳﺖ‪ ،‬ﰒ ﺃﻧﺸﺪ ﺑﻌﻘﺐ ﻫﺬﺍ‪:‬‬
‫ﳜﻠﻠﻦ ﺑﺎﻟﻘﻀﺒﺎﻥ ﻛﻞ ﻣﻔﻠﺞ ‪ ...‬ﺑﻪ ﺍﻟﻈﻠﻢ ﻻﻳﻔﻠﻞ ﳍﻦ ﻏﺮﻭﺏ‬
‫ﺭﺿﺎﺏ ﻛﻄﻌﻢ ﺍﻟﺸﻬﺪ ﳚﻠﻮ ﻣﺘﻮﻧﻪ ‪ ...‬ﻣﻦ ﺍﻟﻈﺮﻭ ﺃﻭ ﻏﻀﻦ ﺍﻻﺭﺍﻙ ﻗﻀﻴﺐ‬
‫ﺍﻭﻟﺌﻚ ﻟﻮﻻ ﻫﻦ ﻣﺎ ﺳﻘﺖ ﻧﻀﻮﺓ ‪ ...‬ﳊﺎﺝ ﻭﻻ ﺍﺳﺘﻘﺒﻠﺖ ﺑﺮﺩ ﺟﻨﻮﺏ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ﻛﻨﺖ ﻋﻨﺪ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ :‬ﺍﺷﺘﻐﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ‬
‫ﻓﻔﺎﺯﻭﺍ‪ ،‬ﻭﺍﺷﺘﻐﻞ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﺑﺎﻟﻔﻘﻪ ﻓﻔﺎﺯﻭﺍ‪ ،‬ﻭﺍﺷﺘﻐﻞ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺑﺎﳊﺪﻳﺚ ﻓﻔﺎﺯﻭﺍ‪ ،‬ﻭﺍﺷﺘﻐﻠﺖ ﺃﻧﺎ ﺑﺰﻳﺪ‬
‫ﻭﻋﻤﺮﻭ‪ ،‬ﻓﻠﻴﺖ ﺷﻌﺮﻱ ﻣﺎ ﻳﻜﻮﻥ ﺣﺎﻟﻒ ﺍﻵﺧﺮﺓ؟ﻓﺎﻧﺼﺮﻓﺖ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻓﺮﺃﻳﺖ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﺍﳌﻨﺎﻡ‪ ،‬ﻓﻘﺎﻝ ﱄ‪:‬ﺇﻗﺮﺃ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻋﲏ ﺍﻟﺴﻼﻡ ﻭﻗﻞ ﻟﻪ‪ :‬ﺇﻧﻚ ﺻﺎﺣﺐ ﺍﻟﻌﻠﻢ ﺍﳌﺴﺘﻄﻴﻞ‪ .‬ﻗﺎﻝ‪ :‬ﺍﻟﺮﻭﺽ‬
‫ﺑﺎﺭﻱ‪ :‬ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﻜﻼﻡ ﺑﻪ ﻳﻜﻤﻞ‪ ،‬ﻭﺍﳋﻄﺎﺏ ﺑﻪ ﳚﻤﻞ‪ .‬ﻭﻗﺎﻝ ﻣﺮﺓ ﺃﺧﺮﻯ‪ :‬ﺃﺭﺍﺩ ﺃﻥ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﻣﻔﺘﻘﺮﺓ ﺍﻟﻴﻪ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪:‬‬
‫ﺑﻠﻐﺖ ﻣﻦ ﻋﻤﺮﻱ ﲦﺎﻧﲔ ‪ ...‬ﻭﻛﻨﺖ ﻻ ﺃﻣﺎﻝ ﲬﺴﲔ‬
‫ﻓﺎﳊﻤﺪ ﷲ ﻭﺷﻜﺮﺍ ﻟﻪ ‪ ...‬ﺇﺫﺍ ﺯﺍﺩ ﰲ ﻋﻤﺮﻱ ﺛﻼﺛﲔ‬
‫ﻭﺃﺳﺄﻝ ﺍﷲ ﺑﻠﻮﻏﺎ ﺇﱃ ‪ ...‬ﻣﺮﺿﺎﺗﻪ ﺁﻣﲔ ﺃﻣﲔ‬

‫ﻭﻧﻘﻠﺖ ﻣﻦ ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺘﺎﺭﳜﻲ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺯﻳﺪ‬
‫ﺍﺑﻦ ﺛﻌﻠﺐ‪ ،‬ﺍﻟﺸﻴﺒﺎﱐ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻓﺎﺭﻭﻕ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻭﺍﳌﻌﺎﻳﺮ ﻋﻠﻰ ﺍﻟﻠﻐﻮﻳﲔ‪ ،‬ﻣﻦ ﺍﻟﻜﻮﻓﻴﲔ ﻭﺍﻟﺒﺼﺮﻳﲔ‪ ،‬ﺃﺻﺪﻗﻬﻢ‬
‫ﻟﺴﺎﻧﹰﺎ ﻭﺃﻋﻈﻤﻬﻢ ﺷﺄﻧﺎ‪ ،‬ﻭﺃﺑﺪﻋﻬﻢ ﺫﻛﺮﺍﹰ‪ ،‬ﻭﺃﺭﻓﻌﻬﻢ ﻗﺪﺭﺍﹰ‪ ،‬ﻭﺃﺻﺤﻬﻢ ﻋﻠﻤﺎﹰ‪ ،‬ﻭﺃﻭﺳﻌﻬﻢ ﺣﻠﻤﹰﺎ ﻭﺃﺗﻘﻨﻬﻢ ﺣﻔﻈﺎﹰ‪،‬‬
‫ﻭﺃﻭﻓﺮﻫﻢ ﺣﻈﹰﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﺣﺪﺛﲏ ﺍﳌﻔﻀﻞ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﻋﺎﺻﻢ ﻗﺎﻝ‪ :‬ﺭﺃﺱ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺛﻌﻠﺐ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‬
‫ﰲ ﺳﻨﺔ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻳﻘﻮﻝ‪ :‬ﻭﻗﺪﺗﻜﻠﻢ ﺍﻟﻨﺎﺱ ﰲ ﺍﻻﺳﻢ ﻭﺍﳌﺴﻤﻰ ﻭﻗﺪ‬
‫ﻛﺮﻫﺖ ﻟﻜﻢ ﻭﻟﻨﻔﺴﻲ‪ ،‬ﻣﺎ ﻛﺮﻩ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﻭﺭﺿﻴﺖ ﻟﻜﻢ ﻭﻟﻨﻔﺴﻲ‪ ،‬ﻣﺎﺭﺿﻲ ﺃﲪﺪ ﺑﻦ ﳛﲕ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ‬
‫ﺍﻟﺼﻘﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺑﻠﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ ﻗﺪ ﺫﻛﺮ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺒﺎ ﻟﻠﻨﺎﺻﺮ ﻟﺪﻳﻦ ﺍﷲ‪ ،‬ﺍﳌﻮﻓﻖ ﺑﺎﷲ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺭﺯﻗﹰﺎ ﺳﻨﻴﹰﺎ‬
‫ﺳﻠﻄﺎﻧﻴﺎ‪ ،‬ﻓﺤﺴﻦ ﻣﻮﻗﻊ ﺫﻟﻚ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ ﻭﻗﺎﻝ ﻗﺎﺋﻠﻬﻢ ﻷﰊ ﺍﻟﺼﻘﺮ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺒﺎﺱ ﰲ ﺃﺑﻴﺎﺕ ﺫﻛﺮﻫﺎ‪:‬‬
 ‫ﻓﻴﺎ ﺟﺒﻠﻲ ﺷﻴﺒﺎﻥ ﻻ ﺯﻟﺘﻤﺎ ﳍﺎ ‪ ...‬ﺣﻠﻴﻔﻲ ﻓﺨﺎﺭ ﰲ ﺍﻟﻮﺭﻯ ﻭﺗﻔﻀﻞ‬
‫ﻓﻬﺬﺍ ﺍﻟﻴﻮﻡ ﺍﳉﻮﺩ ﻭﺍﻟﺴﻴﻒ ﻭﺍﻟﻘﻨﺎ ‪ ...‬ﻭﺃﻧﺖ ﻟﺒﺴﻂ ﺍﻟﻌﻠﻢ ﻏﲑ ﻣﺒﺨﻞ‬
‫ﻋﻠﻴﻚ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻛﻞ ﻣﻌﻮﻝ ‪ ...‬ﻷﻧﻚ ﺑﻌﺪ ﺍﷲ ﺧﲑ ﻣﻌﻮﻝ‬
‫ﻓﻜﻜﺖ ﺣﺪﻭﺩ ﺍﻟﻨﺤﻮ ﺑﻌﺪ ﺍﻧﻐﻼﻗﻪ ‪ ...‬ﻭﺃﻭﺿﺤﺘﻪ ﺷﺮﺣﺎ ﻭﺗﺒﻴﺎﻥ ﻣﺸﻜﻞ‬
‫ﻓﻜﻢ ﺳﺎﻛﻦ ﰲ ﻇﻞ ﻧﻌﻤﺘﻚ ﺍﻟﱵ ‪ ...‬ﻋﻠﻰ ﺍﻟﺪﻫﺮ ﺃﺑﻘﻰ ﻣﻦ ﺛﺒﲑ ﻭﻳﺬﺑﻞ‬
‫ﻓﺄﺻﺒﺤﺖ ﻟﻺﺧﻮﺍﻥ ﺑﺎﻟﻌﻠﻢ ﻧﺎﻋﺸﺎ ‪ ...‬ﻭﺃﺧﺼﺒﺖ ﻣﻨﻪ ﻣﻨﺰ ﹰﻻ ﺑﻌﺪ ﻣﻨﺰﻝ‬
‫ﻭﺫﻛﺮ ﺍﻟﺘﺎﺭﳜﻲ ﻭﻓﺎﺓ ﺍﻟﺜﻌﻠﺐ ﻛﻤﺎ ﺗﻘﺪﻡ ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺮﺛﻴﻪ‪:‬‬
‫ﻣﺎﺕ ﺍﺑﻦ ﳛﲕ ﻓﻤﺎﺗﺖ ﺩﻭﻟﺔ ﺍﻷﺩﺏ ‪ ...‬ﻭﻣﺎﺕ ﺃﲪﺪ ﺃﳓﻰ ﺍﻟﻌﺠﻢ ﻭﺍﻟﻌﺮﺏ‬
‫ﻓﺈﻥ ﺗﻮﱃ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻣﻔﺘﻘﺪﺍ ‪ ...‬ﻓﻠﻢ ﳝﺖ ﺫﻛﺮﻩ ﰲ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻜﺘﺐ‬
‫ﻭﻟﻠﺘﺎﺭﳜﻲ ﰲ ﺛﻌﻠﺐ ﺷﻌﺮ ﺭﺛﺎﻩ ﺑﻪ‪ ،‬ﻧﺬﻛﺮﻩ ﰲ ﺑﺎﺑﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﺍﻟﺘﺎﺭﳜﻲ‪ :‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺼﲔ ﺍﻟﺒﺠﻠﻲ‬
‫ﻗﺎﻝ‪ :‬ﺗﻘﻮﻝ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪:‬ﻟﻨﺎ ﺛﻼﺛﺔ ﻓﻘﻬﺎﺀ ﰲ ﻧﺴﻖ‪ ،‬ﻓﻠﻢ ﻳﺮ ﺍﻟﻨﺎﺱ ﻣﺜﻠﻬﻢ‪ :‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﺑﻮ ﻳﻮﺳﻒ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ‬
‫ﺍﳊﺴﻦ ﻭﻟﻨﺎ ﺛﻼﺛﺔ ﳓﻮﻳﲔ ﻛﺬﻟﻚ‪ ،‬ﻭﻫﻢ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻔﺮﺍﺀ‪،‬‬
‫ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺛﻌﻠﺐ‪ ،‬ﺁﺧﺮ ﻣﺎﻧﻘﻠﻨﺎﻩ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﳜﻲ ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﻔﻬﺮﺳﺖ ﻭﻗﺎﻝ‪ :‬ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﳌﺼﻮﻥ ﰲ ﺍﻟﻨﺤﻮ ﺟﻌﻠﻪ ﺣﺪﻭﺩﺍ‪ ،‬ﻛﺘﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺎﱐ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﰲ ﺍﻟﻨﺤﻮ ﲰﺎﻩ ﺍﳌﻮﻓﻘﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺎﱏ ﺍﻟﺸﻌﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻣﺎ ﻳﻨﺼﺮﻑ ﻭﻣﺎ ﻻﻳﻨﺼﺮﻑ‪ ،‬ﻛﺘﺎﺏ ﻣﺎﳚﺰﻯ ﻭﻣﺎ ﻻﳚﺰﻯ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻮﺍﺫ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﻗﻒ ﻭﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳍﺠﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻭﺳﻂ‪ ،‬ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻟﻄﻴﻒ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ‪،‬‬
‫ﻛﺘﺎﺏ ﺣﺪ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﺑﻨﺔ ﺍﳋﺲ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻴﺢ ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﻔﺼﻴﺢ ﺗﺼﻨﻴﻒ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﺮﻗﻲ‪،‬‬
‫ﻭﺍﺩﻋﺎﻩ ﺛﻌﻠﺐ ﻭﻫﺬﺍ ﻟﻪ ﺗﺮﲨﺔ ﻗﺎﻝ‪ :‬ﻭﻷﰊ ﺍﻟﻌﺒﺎﺱ ﳎﺎﻟﺴﺎﺕ ﻭﺃﻣﺎﻝ ﺃﻣﻼﻫﺎ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﰲ ﳎﺎﻟﺴﻪ‪ ،‬ﲢﺘﻮﻯ ﻋﻠﻰ‬
‫ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺸﻌﺮ‪ ،‬ﺭﻭﺍﻫﺎ ﻋﻨﻪ ﲨﺎﻋﺔ ﻭﻋﻤﻞ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻗﻄﻌﺔ ﻣﻦ‬
‫ﻼ‬
‫ﺩﺍﻭﻭﻳﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻓﺴﺮ ﻏﺮﻳﺒﻬﺎ ﻛﺎﻷﻋﺸﻰ ﻭﺍﻟﻨﺎﺑﻐﺘﲔ ﻭﻏﲑﻫﻢ‪ .‬ﻭﺳﺌﻞ ﺛﻌﻠﺐ ﻋﻦ ﻣﻌﲎ ﻗﻮﳍﻢ‪ ،‬ﻻ ﺃﻛﻠﻤﻠﻚ ﺃﺻ ﹰ‬
‫ﻓﻘﺎﻝ‪ :‬ﻣﻌﻨﺎﻩ ﺃﻗﻄﻊ ﺫﻟﻚ ﻣﻦ ﺃﺻﻠﻪ ﻭﺃﻧﺸﺪ‪:‬‬
‫ﺑﺄﻫﻠﻲ ﻣﻦ ﻻﻳﻘﻄﻊ ﺍﻟﺒﺨﻞ ﺭﻏﺒﱵ ‪ ...‬ﺇﻟﻴﻪ ﻭﻣﺎ ﻻﻳﺰﺩﺍﺩ ﻋﻦ ﺯﻏﺒﱵ ﲞﻼ‬
‫ﻭﻣﻦ ﻗﺪ ﳊﺎﱐ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻓﺄﻛﺜﺮ ‪ ...‬ﻋﻠﻲ ﻓﻜﻞ ﺍﻟﻨﺎﺱ ﻣﻐﺘﻈﻦ ﺫﺣﻼ‬
‫ﻭﺃﻣﻨﺤﻪ ﺻﻔﻮ ﺍﳍﻮﻯ ﻭﻟﻮ ﺃﻧﻪ ‪ ...‬ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﻳﺴﻘﻲ ﻣﺎ ﺳﻘﻴﺖ ﺑﻪ ﺳﺠﻼ‬
‫ﻭﻣﺎ ﺯﻟﺖ ﺗﻌﺘﺎﺩﻳﻦ ﻭﺩ ﺑﺎﳌﲎ ‪ ...‬ﻭﺑﺎﻟﺒﺨﻞ ﺣﱴ ﻗﺪ ﺫﻫﺒﺖ ﺑﻪ ﺃﺻﻼ‬
‫ﻗﺮﺃﺕ ﰲ ﺃﻣﺎﻝ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻷﻧﺒﺎﺭﻱ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﻷﲪﺪ ﺑﻦ ﳛﲕ ﺍﻟﻨﺤﻮﻱ‪:‬‬
‫ﺇﺫﺍ ﻛﻨﺖ ﻗﻮﺕ ﺍﻟﻨﻔﺲ ﰒ ﻫﺠﺮﻬﺗﺎ ‪ ...‬ﻓﻠﻢ ﺗﻠﺒﺚ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺃﻥ ﺗﻘﻮﻬﺗﺎ؟‬
‫ﺳﺘﺒﻘﻰ ﺑﻘﺎﺀ ﺍﻟﻈﺐ ﰲ ﺍﳌﺎﺀ ﺃﻭ ﻛﻤﺎ ‪ ...‬ﻳﻌﻴﺶ ﻟﺪﻯ ﺩﳝﻮﻣﺔ ﺍﻟﺒﻴﺪ ﺣﻮﻬﺗﺎ‬
‫ﻗﺎﻝ ﻭﺯﺍﺩﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﺑﻦ ﺍﻟﱪﺍﺀ‪:‬‬
 ‫ﺃﻏﺮﻙ ﺃﻥ ﻗﺪ ﺗﺼﱪﺕ ﺟﺎﻫﺪﹰﺍ ‪ ...‬ﻭﰲ ﺍﻟﻨﻔﺲ ﻣﲏ ﻣﻨﻚ ﻣﺎﺳﻴﻤﺘﻬﺎ‬
‫ﻓﻠﻮ ﻛﺎﻥ ﻣﺎﰊ ﺑﺎﻟﺼﺨﻮﺭ ﳍﺪﻫﻬﺎ ‪ ...‬ﻭﺑﺎﻟﺮﻳﺢ ﻣﺎﻫﺒﺖ ﻭﻃﺎﻝ ﺧﻔﻮﻬﺗﺎ‬

‫ﻓﺼﱪﺍ ﻟﻌﻞ ﺍﷲ ﳚﻤﻊ ﺑﻴﻨﺎ ‪ ...‬ﻓﺄﺷﻜﻮ ﳘﻮﻣﺎ ﻣﻨﻚ ﻛﻨﺖ ﻗﺪ ﻟﻘﻴﺘﻬﺎ‬

‫ﻛﺬﺍ ﻛﺎﻥ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ‪ ،‬ﺃﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻟﺜﻌﻠﺐ ﺃﻡ ﺃﻧﺸﺄﻩ ﻟﻐﲑﻩ؟ ﺇﻻ ﺃﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻷﲪﺪ ﺍﺑﻦ ﳛﲕ‬
‫ﻛﻤﺎ ﺗﺮﻯ‪:‬‬

‫ﺃﲪﺪ ﺑﻦ ﳛﲕ‪ ،،‬ﳌﻨﺠﻢ‬

‫ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﳛﲕ‪ ،‬ﺑﻦ ﺃﰊ ﻣﻨﺼﻮﺭﺍﳌﻨﺠﻢ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻗﺪ ﺫﻛﺮﻧﺎ ﺁﺑﺎﺀﻩ ﰲ ﺃﺑﻮﺍﻬﺑﻢ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﻫﺬﺍ‪ ،‬ﺃﺩﻳﺒﺎ‪،‬‬
‫ﺷﺎﻋﺮﺍ‪ ،‬ﻓﺎﺿﻼ‪ ،‬ﻋﺎﳌﺎ‪ ،‬ﺃﺣﺪ ﺭﺅﺳﺎﺀ ﺯﻣﺎﻧﻪ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻻﻓﺘﻨﺎﻥ ﰲ ﺍﻵﺩﺍﺏ ﻣﺎﺕ ﰲ ﺳﻨﺔ‬
‫ﺳﺒﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻋﻦ ﻧﻴﻒ ﻭﺳﺒﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﻟﻪ ﺃﺧﺒﺎﺭ ﻣﻊ ﺍﻟﺮﺍﺿﻲ ﰲ ﻣﻨﺎﺩﻣﺘﻪ ﺇﻳﺎﻩ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﻛﻠﻪ‬
‫ﺍﳌﺰﺭﺑﺎﱐ ﰲ ﺍﳌﻌﺠﻢ ﻗﺎﻝ ﺛﺎﺑﺖ‪ :‬ﻭﰲ ﺫﻱ ﺍﳊﺠﺔ ﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻛﺎﻥ ﳛﲕ‬
‫ﺑﻦ ﻋﻠﻲ ﺃﺑﻮﻩ‪ ،‬ﻗﺪ ﺻﻨﻒ ﻛﺘﺎﺑﹰﺎ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ ﺍﳌﺨﻀﺮﻣﲔ‪ ،‬ﻓﺄﲤﻪ ﺍﺑﻨﻪ ﻫﺬﺍ ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ‬
‫ﺃﻫﻠﻪ ﻭﻧﺴﺒﻬﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﲨﺎﻉ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﻯ ﺭﺃﻳﻪ ﻛﺘﺎﺏ ﺍﳌﺪﺧﻞ ﺇﱃ‬
‫ﻣﺬﻫﺐ ﺍﻟﻄﱪﻱ ﻭﻧﺼﺮﺓ ﻣﺬﻫﺒﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﻫﺬﺍ‪ ،‬ﻫﻮ ﺍﻟﻘﺎﺋﻞ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﳌﺰﺭﺑﺎﱐ‪:‬‬
‫ﻳﺎﺳﻴﺪﺍ ﻗﺪ ﺭﺍﺡ ﻓﺮ ‪ ...‬ﺩﺍ ﻣﺎﻟﻪ ﰲ ﺍﻟﻔﻀﻞ ﺗ ﻮﺀﻡ‬
‫ﻋﻤﺮﺕ ﺃﻃﻮﻝ ﻣﺪﺓ ‪ ...‬ﺗﺰﺩﺍﺩ ﲤﻜﻴﻨﺎ ﻭﺗﺴﻠﻢ‬
‫ﰲ ﺻﻔﻮ ﻋﻴﺶ ﻻﺗﺰﺍ ‪ ...‬ﻝ ﺑﻪ ﺍﻟﻌﺪﻯ ﺗﻘﺬﻱ ﻭﺗﺮﻏﻢ‬
‫ﻣﺎﺯﻟﺖ ﰲ ﻛﻞ ﺍﻷﻣﺮ ‪ ...‬ﻣﻮﻓﻘﺎ ﻟﻠﺨﲑ ﻣﻠﻬﻢ‬
‫ﺑﻚ ﺇﻥ ﺗﺬﻭﻛﺮﺕ ﺍﻷﻳﺎ ‪ ...‬ﺩﻱ ﻳﺒﺘﺪﺍ ﻓﻴﻬﺎ ﻭﳜﺘﻢ‬

‫ﺃﲪﺪ ﺑﻦ ﳛﲕ‪،‬ﺑﻦ ﺍﻟﻮﺯﻳﺮ‬

‫‪،‬‬
‫ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺑﻦ ﻣﻬﺎﺟﺮ ﻣﻮﱃ ﻗﻴﺴﺒﺔ ﺑﻦ ﻛﻠﺜﻮﻡ ﺍﻟﺴﻮﻗﻲ‪ ،‬ﲰﻊ ﺍﺑﻦ ﺍﻟﻜﻠﱯ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ‪ ،‬ﻭﻛﺎﻥ ﻓﻘﻴﻬﺎ ﻣﻦ‬
‫ﺟﻠﺴﺎﺀ ﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﺎ ﺑﺎﻟﺸﻌﺮ‪ ،‬ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺃﻳﺎﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻷﻧﺴﺎﺏ ﻳﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻣﻮﻟﺪﻩ ﺳﻨﺔ‬
‫ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﺗﻮﰱ ﰲ ﺣﺒﺲ ﺍﺑﻦ ﺍﳌﺪﺑﺮ‪ ،‬ﺻﺎﺣﺐ ﺍﳋﺮﺍﺝ ﲟﺼﺮ‪ ،‬ﳋﺮﺍﺝ ﻛﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺩﻓﻦ ﻳﻮﻡ ﺍﻷﺣﺪ‬
‫ﻻﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ ﺷﻮﺍﻝ‪ ،‬ﺳﻨﺔ ﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ ﺫﻛﺮ ﺍﺑﻦ ﻳﻮﻧﺲ ﺫﻟﻚ ﻛﻠﻪ‬
‫ﰲ ﺗﺎﺭﻳﺦ ﻣﺼﺮ‪.‬‬

‫ﺃﲪﺪ ﺍﺑﻦ ﳛﲕ‪،‬ﺍﻟﺴﺪﻱ‪ ،‬ﺍﻟﻄﺎﺋﻲ‬

‫ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺍﻟﺴﺪﻱ‪ ،‬ﺍﻟﻄﺎﺋﻴﺄﺑﻮ ﺍﳊﺴﻦ ﺍﳌﻨﺒﺠﻲ‪ ،‬ﺍﻟﺸﺎﻫﺪ‪ ،‬ﺍﳌﻘﺮﺉ‪ ،‬ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺍﻷﻃﺮﻭﺵ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ‬
‫ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ ،‬ﻭﻛﺎﻥ ﻭﻛﻴﻼ ﰲ ﺍﳉﺎﻣﻊ ﻣﺎﺕ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺮﻭﺍﻥ‪،‬‬
‫ﻭﺃﰉ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺍﻷﺩﻳﺐ ﺍﳌﻨﺒﺠﻲ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻧﻈﻴﻒ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻘﺮﺉ‪ ،‬ﻭﻏﲑﻫﻢ ﻭﻛﺎﻥ ﳛﻔﻆ‬
‫ﻣﻦ ﺃﺧﺒﺎﺭ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺎﻟﻮﻳﻪ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﺃﻧﺸﺪﱐ ﺍﺑﻦ ﺍﻷﻛﻔﺎﱐ‪ ،‬ﻋﻦ ﺍﺑﻦ‬
‫ﺍﻷﻛﻔﺎﱐ‪ ،‬ﻋﻦ ﺃﲪﺪ ﺑﻦ ﳛﲕ‪ ،‬ﺑﻦ ﺳﻬﻞ ﺍﳌﻨﺒﺠﻲ‪ ،‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺍﻷﺩﻳﺐ ﺃﻧﺸﺪﱐ ﺍﺑﻦ‬
‫ﻃﺒﺎﻃﺒﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺣﺴﻮﺩ ﻣﺮﻳﺾ ﺍﻟﻘﻠﺐ ﳜﻔﻰ ﺃﻧﻴﻨﻪ ‪ ...‬ﻭﻳﻀﺤﻰ ﻛﺌﻴﺐ ﺍﻟﺒﺎﻝ ﻣﲏ ﺣﺰﻳﻨﺔ‬
‫ﻳﻠﻮﻡ ﻋﻠﻰ ﺃﻥ ﺭﺣﺖ ﻟﻠﻌﻠﻢ ﻃﺎﻟﺒﺎ ‪ ...‬ﺃﻗﻠﺐ ﻣﻦ ﻛﻞ ﺍﻟﺮﻭﺍﺓ ﻓﻨﻮﻧﻪ‬
‫ﻭﺃﺧﺘﺎﺭ ﺃﺑﻜﺎﺭ ﺍﻟﻜﻼﻡ ﻭﻋﻮﻧﻪ ‪ ...‬ﻭﺃﺣﻔﻆ ﳑﺎ ﺃﺳﺘﻔﻴﺪ ﻋﻴﻮﻧﻪ‬
‫ﻭﻳﺰﻋﻢ ﺃﻥ ﺍﻟﻌﻠﻢ ﻻﳚﻠﺐ ﺍﻟﻐﲎ ‪ ...‬ﻭﳛﺴﻦ ﺑﺎﳉﻬﻞ ﺍﻟﻨﻤﻴﻢ ﻇﻨﻮﻧﻪ‬
‫ﻓﻴﺎ ﻻﺋﻤﻲ ﺩﻋﲏ ﺃﻏﺎﱄ ﺑﻘﻴﻤﱵ ‪ ...‬ﻓﻘﻴﻤﻪ ﻛﻞ ﺍﻟﻨﺎﺱ ﻣﺎ ﳛﺴﻨﻮﻧﻪ‬

‫ﺃﲪﺪ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﳌﻬﻠﱯ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ‬

‫ﺃﺩﻳﺐ ﺷﺎﻋﺮ‪ ،‬ﺭﺍﻭﻳﺔ‪ ،‬ﻟﻪ ﻗﺼﻴﺪﺓ ﻣﺪﺡ ﻓﻴﻬﺎ ﺍﳌﻮﻓﻖ‪ ،‬ﻭﻫﻨﺄﻩ ﺑﻔﺘﺢ ﻣﺼﺮ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﻗﻞ ﻟﻸﻣﲑ ﻫﻨﺎﻙ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻈﻔﺮ ‪ ...‬ﻭﻓﻴﻬﻤﺎ ﻟﻺﻟﻪ ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ‬
‫ﻣﺎﻓﻮﻕ ﻓﺘﺤﻚ ﻓﺘﺢ ﰲ ﺍﻟﺰﻣﺎﻥ ﻛﻤﺎ ‪ ...‬ﻣﺎ ﻓﻮﻕ ﻓﺨﺮﻙ ﻳﻮﻡ ﺍﻟﻔﺨﺮ ﻣﻔﺘﺨﺮ‬

‫ﺃﲪﺪ ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺃﺑﻮﺟﻌﻔﺮ‬

‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﱪﺯﻭﻳﻪ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﺍﻳﺎﻡ ﺍﳌﻄﻴﻊ‪،‬‬
‫ﻓﻜﺎﻥ ﻳﻌﺮﻑ ﺑﻐﻼﻡ ﻧﻔﻄﻮﻳﻪ ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺧﻠﻴﻔﺔ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﳊﺒﺎﺏ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﻭﻏﲑﳘﺎ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﺑﻦ ﻧﺎﺻﺢ ﺍﻷﺻﺒﻬﺎﱐ‬

‫ﺍﻷﺩﻳﺐ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﺎﻛﻢ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻧﺰﻳﻞ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﲰﻊ ﺑﺄﺻﺒﻬﺎﻥ ﳏﻤﺪ ﺑﻦ ﻣﻨﺪﺓ ﺍﻷﺻﺒﻬﺎﱐ‬
‫ﻭﺃﻗﺮﺍﻧﻪ ﻣﺎﺕ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻗﺒﻞ ﺍﳋﻤﺴﲔ‪ ،‬ﻭﺑﻌﺪ ﺍﻷﺭﺑﻌﲔ ﻭﺍﻟﺜﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺘﺐ ﻋﻨﻪ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﺃﺳﻨﺪ ﺇﻟﻴﻪ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺣﺪﻳﺜﲔ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻳﻌﻘﻮﺏ‪ ،‬ﺇﺳﺤﻖ ﺑﻦ ﺟﻌﻔﺮ‬

‫ﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﺑﻦ ﻭﺍﺿﺢ ﺍﻷﺧﺒﺎﺭﻱ ﺍﻟﻌﺒﺎﺳﻲ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﻤﺮ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﳌﺼﺮﻱ ﺍﻟﻜﻨﺪﻱ‬
‫ﺍﳌﺆﺭﺥ ﰲ ﺗﺎﺭﻳﺦ ﻟﻪ‪ ،‬ﺍﺑﺘﺪﺍﻩ ﺑﺴﻨﺔ ﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪،‬ﻗﺎﻝ ﺇﻥ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﻖ ﺑﻦ ﻭﺍﺿﺢ ﻣﻮﱃ ﺑﲎ ﻫﺎﺷﻢ‪ ،‬ﺗﻮﰲ ﰲ‬
‫ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺃﲰﺎﺀ ﺍﻟﺒﻠﺪﺍﻥ ﳎﻠﺪ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﰲ ﺃﺧﺒﺎﺭ ﺍﻷﻣﻢ ﺍﻟﺴﺎﻟﻔﺔ ﺻﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﻣﺸﺎﻛﻠﺔ ﺍﻟﻨﺎﺱ ﻟﺰﻣﺎﻬﻧﻢ‪.‬‬

‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻳﻌﻘﻮﺏ‪،‬ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‬

‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﺪﺍﻳﺔ‪ ،‬ﻛﺎﻥ ﺃﺑﻮﻩ ﻭﻟﺪ ﺩﺍﻳﺔ ﺍﺑﻦ ﺍﳌﻬﺪﻯ‪ ،‬ﻭﺃﻇﻦ ﺃﻥ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺪﺍﻳﺔ‪ ،‬ﻫﻮ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺮﺍﻭﻱ ﺃﺧﺒﺎﺭ‬
‫ﺃﰊ ﻳﻮﻧﺲ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻳﻜﲎ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺟﻠﺔ ﺍﻟﻜﺘﺎﺏ ﲟﺼﺮ‪ ،‬ﻭﻻ‬
‫ﺃﺩﺭﻱ ﻛﻴﻒ ﻛﺎﻥ ﺍﻧﺘﻘﺎﻟﻪ ﺇﻟﻴﻬﺎ ﻋﻦ ﺑﻐﺪﺍﺩ ﻭﻛﺎﻥ ﻟﻪ ﻣﺮﻭﺀﺓ ﺗﺎﻣﺔ‪ ،‬ﻭﻋﺼﺒﻴﺔ ﻣﺸﻬﻮﺭﺓ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻌﺴﺎﻛﺮﻱ ﺍﳊﺎﻓﻆ‪ :‬ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﺃﻇﻨﻪ ﺑﻐﺪﺍﺩﻳﹰﺎ‪ :‬ﻛﺎﻥ ﰲ ﺧﺪﻣﺔ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻱ‪ ،‬ﻗﺪﻡ ﺩﻣﺸﻖ ﺳﻨﺔ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺣﻜﻰ ﻋﻦ ﻋﻴﺴﻰ ﺑﻦ ﺣﻜﻢ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺍﻟﻄﺒﻴﺐ‬
‫ﺍﻟﻨﺴﻄﻮﺭﻱ‪ ،‬ﻭﺷﻜﻠﺔ ﺃﻡ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻱ‪ ،‬ﻭﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﺃﰊ ﺳﻬﻞ‪ ،‬ﺑﻦ ﻧﻮﲞﺖ‪ ،‬ﻭﺃﰊ ﺇﺳﺤﻖ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﺍﳌﻬﺪﻱ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺭﺷﻴﺪ ﺍﻟﻜﺎﺗﺐ‪،‬ﻣﻮﱃ ﺳﻼﻡ ﺍﻷﺑﺮﺵ‪ ،‬ﻭﺟﱪﺍﺋﻴﻞ ﺑﻦ ﲞﺘﻴﺸﻮﻉ ﺍﻟﻄﺒﻴﺐ‪ ،‬ﻭﺃﻳﻮﺏ ﺑﻦ ﺍﳊﻜﻢ‬
‫ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻜﺴﺮﻭﻱ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺸﺮﺍﰊ ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻨﻪ ﺃﺑﻮ ﺟﻌﻔﺮﺃﲪﺪ‪ ،‬ﻭﺭﺿﻮﺍﻥ ﺑﻦ ﺃﲪﺪ‪،‬‬
‫ﺑﻦ ﺟﺎﻟﻴﻨﻮﺱ‪،‬ﻭﻛﺎﻥ ﻣﻦ ﺫﻭﻯ ﺍﳌﺮﻭﺀﺍﺕ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺎﺑﺎ ﻓﻴﻬﺎ ﺃﺧﺒﺎﺭ ﺍﳌﻄﺒﺒﲔ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ‪ :‬ﻭﺑﻠﻐﲏ ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻳﻮﺳﻒ ﻗﺎﻝ‪ :‬ﺣﺒﺲ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮﻥ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﺪﻱ‬
‫ﰲ ﺑﻌﺾ ﺩﺍﺭﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﻋﺘﻘﺎﻝ ﺍﻟﺮﺟﻞ ﰲ ﺩﺍﺭﻩ ﻳﺆﻳﺲ ﻣﻦ ﺧﻼﺻﻪ‪ ،‬ﻓﻜﺎﺩ ﺳﺘﺮﻩ ﺃﻥ ﻳﻨﺘﻬﻚ ﳋﻮﻑ ﴰﻠﻪ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﻟﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﺴﺘﺮ ﺗﺘﺤﻤﻞ ﻣﺌﻮﻧﺔ ﻣﻘﻴﻤﺔ ﻻ ﺗﻨﻘﻄﻊ ﺍﱃ ﻏﲑﻩ‪ ،‬ﻓﺎﺟﺘﻤﻌﻮﺍ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺯﻫﺎﺀ ﺛﻼﺛﲔ ﺭﺟﻼ‪،‬‬
‫ﻭﺭﻛﺒﻮﺍ ﺍﱃ ﺩﺍﺭ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮﻥ‪ ،‬ﻓﻮﻗﻔﻮﺍ ﺑﺒﺎﺏ ﻟﻪ‪ ،‬ﻳﻌﺮﻑ ﺑﺒﺎﺏ ﺍﳋﻴﻞ‪ ،‬ﻭﺃﺳﺘﺎﺫﻧﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺫﻥ ﳍﻢ‪ ،‬ﻓﺪﺧﻠﻮﺍ‬
‫ﺇﻟﻴﻪ ﻭﻋﻨﺪﻩ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻋﻼﻡ ﻣﺴﺘﻮﺭﻯ ﻣﺼﺮ‪ ،‬ﻓﺎﺑﺘﺪﺀﻭﺍ ﻛﻼﻣﻪ ﺑﺄﻥ ﻗﺎﻟﻮﺍ‪:‬‬
‫ﻗﺪ ﺍﺗﻔﻖ ﻟﻨﺎ ‪ -‬ﺃﻳﺪ ﺍﷲ ﺍﻷﻣﲑ ‪ -‬ﻣﻦ ﺣﻀﻮﺭ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺃﺷﺎﺭﻭﺍ ﺍﱃ ﺍﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ﻭﺍﳊﺎﺿﺮﻳﻦ ﳎﻠﺴﻪ‪ ،‬ﻣﺎ‬
‫ﺭﺟﻮﻧﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﺭﻳﻌﺔ ﺍﱃ ﻣﺎ ﻧﺴﺄﻟﻪ‪ ،‬ﻭﳓﻦ ﻧﺮﻏﺐ ﺇﱃ ﺍﻷﻣﲑ ﰲ ﺃﻥ ﻳﺴﺄﳍﻢ ﻋﻨﺎ ﻟﻴﻘﻒ ﻋﻠﻰ ﺃﻣﺮﻧﺎ ﻭﻣﻨﺎﺯﻟﻨﺎ‪،‬‬
‫ﻓﺴﺄﳍﻢ ﻋﻨﻬﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻗﺪ ﻋﺮﺿﺖ ﺍﻟﻌﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻛﺜﺮﻫﻢ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻣﻨﻬﺎ‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮﻥ ﺑﺎﳉﻠﻮﺱ‪،‬‬
‫ﻭﺳﺄﳍﻢ ﺗﻌﺮﻳﻔﻪ ﻣﺎﻗﺼﺪﻭﺍ ﻟﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﺴﺎﻝ ﺍﻷﻣﲑ ﳐﺎﻟﻔﺔ ﻣﺎ ﻳﺮﺍﻩ ﰲ ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻷﻧﻪ ﺃﻫﺪﻯ‬
‫ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻓﻴﻪ‪ ،‬ﻭﳓﻦ ﻧﺴﺄﻟﻪ ﺃﻥ ﻳﻘﺪﻣﻨﺎ ﺇﱃ ﻣﺎ ﺍﻋﺘﺰﻡ ﻋﻠﻴﻪ ﻓﻴﻪ‪ ،‬ﺇﻥ ﺁﺛﺮ ﻗﺘﻠﻪ ﺃﻥ ﻳﻘﺘﻠﻨﺎ‪ ،‬ﺇﻥ ﺁﺛﺮ ﻏﲑ ﺫﻟﻚ ﺃﻥ‬
‫ﻳﺒﻠﻐﻪ‪ ،‬ﻓﻬﻮ ﰲ ﺳﻌﺔ ﻭﺣﻞ ﻣﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﻭﱂ ﺫﻟﻚ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﻨﺎ ﺛﻼﺛﻮﻥ ﺳﻨﺔ ﻣﺎ ﻓﻜﺮﻧﺎ ﰲ ﺍﺑﺘﻴﺎﻉ ﺷﻲﺀ ﳑﺎ ﺍﺣﺘﺠﻨﺎ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻭﻗﻔﻨﺎ ﺑﺒﺎﺏ ﻏﲑﻩ‪ ،‬ﻭﳓﻦ ﻭﺍﷲ ﻳﺎ ﺃﻣﲑ‪ ،‬ﻧﺮﻓﺾ ﺍﻟﺒﻘﺎﺀ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﻟﺴﻼﻣﺔ ﺇﻥ ﺷﻲﺀ ﻣﻜﺮﻭﻩ ﻭﻗﻊ ﺑﻪ ﻭﻋﺠﺒﻮﺍ‬
‫ﺑﺎﻟﺒﻜﺎﺀ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮﻥ‪ - :‬ﺑﺎﺭﻙ ﺍﷲ ﻋﻠﻴﻜﻢ ‪ -‬ﻓﻘﺪ ﻛﺄﻓﺄﰎ ﺇﺣﺴﺎﻧﻪ‪ ،‬ﻭﺟﺎﺯﻳﺘﻢ ﺇﻧﻌﺎﻣﻪ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬
‫ﺃﺣﻀﺮﻭﺍ ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻓﺄﺣﻀﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺧﺬﻭﺍ ﺑﻴﺪ ﺻﺎﺣﺒﻜﻢ ﻭﺍﻧﺼﺮﻓﻮﺍ‪ ،‬ﻓﺨﺮﺟﻮﺍ ﻣﻌﻪ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺇﱃ‬
‫ﻣﻨﺰﻟﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻭﺑﻌﺚ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮﻥ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﺗﻮﰱ ﻓﻴﻬﺎ ﻭﺍﻟﺪﻱ‪ ،‬ﻳﻮﺳﻒ‬
‫ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﲞﺪﻡ ﻓﻬﺠﻤﻮﺍ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻃﺎﻟﺒﻮﺍ ﺑﻜﺘﺒﻪ‪ ،‬ﻣﻘﺪﺭﻳﻦ ﺃﻥ ﳚﺪﻭﺍ ﻓﻴﻬﺎ ﻛﺘﺎﺑﺎ ﻣﻦ ﺃﺣﺪ ﳑﻦ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻓﺤﻤﻠﻮﺍ‬
‫ﺻﻨﺪﻭﻗﲔ‪ ،‬ﻭﻗﺒﻀﻮﺍ ﻋﻠﻲ ﻭﻋﻠﻰ ﺃﺧﻲ ﻭﺻﺎﺭﻭﺍ ﺑﻨﺎ ﺇﱃ ﺩﺍﺭﻩ‪ ،‬ﻭﺃﺩﺧﻠﻨﺎ ﺇﻟﻴﻪ ﻭﻫﻮ ﺟﺎﻟﺲ‪ ،‬ﻭﺑﲔ ﻳﺪﻳﻪ ﺭﺟﻞ ﻣﻦ‬
‫ﺃﺷﺮﺍﻑ ﺍﻟﻄﺎﻟﺒﲔ‪ ،‬ﻓﺄﻣﺮ ﺑﻔﺘﺢ ﺃﺣﺪ ﺍﻟﺼﻨﺪﻭﻗﲔ‪ ،‬ﻭﺃﺩﺧﻞ ﺧﺎﺩﻡ ﻳﺪﻩ‪ ،‬ﻓﻮﻗﻊ ﻳﺪﻩ ﻋﻠﻰ ﺩﻓﺘﺮ ﺟﺮﺍﻳﺎﺗﻪ ﻋﻠﻰ ﺍﻷﺷﺮﺍﻑ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﺪﻓﺘﺮ ﺑﻴﺪﻩ ﻭﺗﺼﻔﺤﻪ‪ ،‬ﻭﻛﺎﻥ ﺟﻴﺪ ﺍﻻﺳﺘﺨﺮﺍﺝ‪ ،‬ﻓﻮﺟﺪ ﺍﺳﻢ ﺍﻟﻄﺎﻟﱯ ﰲ ﺍﳉﺮﺍﻳﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻭﺃﻧﺎ‬
‫ﺃﲰﻊ‪ :‬ﻛﺎﻧﺖ ﻋﻠﻴﻚ ﺟﺮﺍﻳﺔ ﻟﻴﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ؟ ﻓﻘﺎﻝ ﻟﻪ ﻧﻌﻢ‪ :‬ﻳﺄﻳﻬﺎ ﺍﻷﻣﲑ‪ ،‬ﺩﺧﻠﺖ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﻭﺃﻧﺎ ﳑﻠﻖ‬
‫ﻓﺄﺟﺮﻱ ﻋﻠﻲ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺎﺋﱵ ﺩﻳﻨﺎﺭ‪ ،‬ﺃﺳﻮﺓ ﺑﺎﺑﻦ ﺍﻷﺭﻗﻂ‪ ،‬ﻭﺍﻟﻌﻘﻴﻘﻲ‪ ،‬ﻭﻏﲑﳘﺎ ﰒ ﺍﻣﺘﻸﺕ ﻳﺪﺍﻱ ﺑﻄﻮﻝ ﺍﻷﻣﲑ‪،‬‬
‫ﻓﺎﺳﺘﻌﻔﻴﺘﻪ ﻣﻨﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﱄ‪:‬ﻧﺸﺪﺗﻚ ﺍﷲ ﺃﻥ ﻻ ﻗﻄﻌﺖ ﺳﺒﺒﺎ ﱄ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺗﺪﻣﻊ ﺍﻟﻄﺎﻟﱯ‪،‬‬
‫ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮﻥ‪ :‬ﺭﺣﻢ ﺍﷲ ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺍﻧﺼﺮﻓﻮﺍ ﺇﱃ ﻣﻨﺎﺯﻟﻜﻢ‪ ،‬ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻜﻢ‪،‬‬
‫ﻓﺎﻧﺼﺮﻓﻨﺎ ﻓﻠﺤﻘﻨﺎ ﺟﻨﺎﺯﺓ ﻭﺍﻟﺪﻧﺎ‪ ،‬ﻭﺣﻀﺮ ﺫﻟﻚ ﺍﻟﻌﻠﻮﻯ‪ ،‬ﻭﻗﻀﻰ ﺣﻘﻨﺎ‪ ،‬ﻭﻗﺪ ﺃﺣﺴﻦ ﻣﻜﺎﻓﺄﺓ ﻭﺍﻟﺪﻧﺎ ﰲ ﺧﻠﻔﻴﻪ‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‪ :‬ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻳﻌﻘﻮﺏ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﺪﺍﻳﺔ‪ ،‬ﻣﻦ ﻓﻀﻼﺀ ﺃﻫﻞ ﻣﺼﺮ‬
‫ﻭﻣﻌﺮﻭﻓﻴﻬﻢ‪ ،‬ﻭﳑﻦ ﻟﻪ ﻋﻠﻮﻡ ﻛﺜﲑﺓ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﻄﺐ ﻭﺍﻟﻨﺠﺎﻣﺔ‪ ،‬ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺃﺑﻮ‬
‫ﻳﻌﻘﻮﺏ‪ ،‬ﻛﺎﺗﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻯ ﻭﺭﺿﻴﻌﻪ‪ ،‬ﺃﻟﻒ ﻛﺘﺎﺑﺎ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻄﺐ‪ ،‬ﻣﺎﺕ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﰲ ﺳﻨﺔ ﻧﻴﻒ‬
‫ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺃﻇﻨﻬﺎ ﺳﻨﺔ ﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪:‬ﺳﲑﺓ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮﻥ‪ ،‬ﻛﺘﺎﺏ ﺳﲑﺍﺗﻪ ﺇﱃ ﺃﰊ‬
‫ﺍﳉﻴﺶ ﲬﺎﺭﻭﻳﻪ‪ ،‬ﻛﺘﺎﺏ ﺳﲑﺓ ﻫﺎﺭﻭﻥ ﺑﻦ ﺃﰊ ﺍﳉﻴﺶ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﻏﻠﻤﺎﻥ ﺑﲏ ﻃﻮﻟﻮﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻜﺎﻓﺄﺓ‪ ،‬ﻛﺘﺎﺏ ﺣﺴﻦ‬
‫ﺍﻟﻌﻘﱮ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻷﻃﺒﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﺍﳌﻨﻄﻖ‪ ،‬ﺃﻟﻔﻪ ﻟﻠﻮﺯﻳﺮ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﻛﺘﺎﺏ ﺗﺮﲨﺘﻪ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﳌﻨﺠﻤﲔ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﺒﻴﺦ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺯﻭﻻﻕ ﺍﳊﺴﻦ‬
‫ﺍﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺟﻌﻔﺮ ﺭﲪﻪ ﺍﷲ ﰲ ﻏﺎﻳﺔ ﺍﻻﻓﺘﺘﺎﻥ‪ ،‬ﺃﺣﺪ ﻭﺟﻮﻩ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻔﺼﺤﺎﺀ‪ ،‬ﻭﺍﳊﺴﺎﺏ‬
‫ﻭﺍﳌﻨﺠﻤﲔ ﳎﺴﻄﻰ ﺃﻭﻗﻠﻴﺪﺳﻲ‪ ،‬ﺣﺴﻦ ﺍﺠﻤﻟﺎﻟﺴﺔ‪ ،‬ﺣﺴﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻗﺪ ﺧﺮﺝ ﻣﻦ ﺷﻌﺮﻩ ﺃﺟﺰﺍﺀ ﺩﺧﻞ ﻳﻮﻣﺎ ﻋﻠﻰ ﺃﰊ‬
‫ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻰ ﺑﻦ ﺍﳌﻈﻔﺮ ﺍﻟﻜﺮﺧﻲ‪ ،‬ﻋﺎﻣﻞ ﺧﺮﺍﺝ ﻣﺼﺮ‪ ،‬ﻣﺴﻠﻤﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻛﻴﻒ ﺣﺎﻟﻚ ﻳﺎ ﺃﺑﺎ ﺟﻌﻔﺮ؟ ﻓﻘﺎﻝ‬
‫ﻋﻠﻰ ﺍﻟﺒﺪﻳﻬﺔ‪:‬‬
‫ﻳﻜﻔﻴﻚ ﻣﻦ ﺳﻮﺀ ﺣﺎﱄ ﺇﻥ ﺳﺄﻟﺖ ﺑﻪ ‪ ...‬ﺃﱐ ﺇﱃ ﺛﻮﺏ ﻃﻤﺮ ﰲ ﺍﻟﻜﻮﺍﻧﲔ‬

‫ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺑﻦ ﺻﺒﻴﺢ‬

‫ﺍﻟﻜﺎﺗﺐ ﺍﻟﻜﻮﰲ ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻛﺎﻥ ﻳﺘﻮﱃ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ ﻟﻠﻤﺄﻣﻮﻥ‪ ،‬ﻭﻛﺎﻥ ﺃﺧﻮﻩ ﺍﻟﻘﺎﺳﻢ ﺑﻦ‬
‫ﻳﻮﺳﻒ‪ ،‬ﻳﺪﻋﻲ ﺃﻧﻪ ﻣﻦ ﺑﲏ ﻋﺠﻞ‪ ،‬ﻭﱂ ﻳﺪﻉ ﺃﲪﺪ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﻛﺎﻥ ﻣﻮﱃ ﻟﺒﲏ ﻋﺠﻞ‪ ،‬ﻭﻣﻨﺎﺯﳍﻢ ﺑﺴﻮﺍﺩ‬
‫ﺍﻟﻜﻮﻓﺔ ﻭﺯﺭ ﺃﲪﺪ ﻟﻠﻤﺄﻣﻮﻥ‪ ،‬ﺑﻌﺪ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ ﻣﺎﺕ ﰲ ﻗﻮﻝ ﺍﻟﺼﻮﱄ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ‬
‫ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﺳﻨﺔ ﺍﺭﺑﻊ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻳﻮﺳﻒ ﻳﻜﲎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﻠﻲ ﻋﻢ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺣﺴﻦ ﻭﺑﻼﻏﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﲪﺪ ﻭﺃﺧﻮﻩ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺷﺎﻋﺮﻳﻦ‪ ،‬ﺃﺩﻳﺒﲔ‪ ،‬ﻭﺃﻭﻻﺩﳘﺎ ﲨﻴﻌﺎ ﺃﻫﻞ‬
‫ﺃﺩﺏ‪ ،‬ﻳﻄﻠﺒﻮﻥ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺒﻼﻏﺔ ﺣﻜﻰ ﻋﻦ ﺍﳌﺄﻣﻮﻥ ﻭﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﳛﲕ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﺣﻜﻰ ﻋﻨﻪ ﺍﺑﻨﻪ ﳏﻤﺪ ﺑﻦ‬
‫ﺃﲪﺪ‪ ،‬ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺧﻔﺶ‪ ،‬ﻭﻏﲑﳘﺎ ﻗﺎﻝ ﺍﻟﺼﻮﱄ‪ :‬ﳌﺎ ﻣﺎﺕ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ ﺍﻷﺣﻮﻝ‪،‬‬
‫ﺷﺎﻭﺭ ﺍﳌﺄﻣﻮﻥ ﺍﳊﺴﻦ ﺍﺑﻦ ﺳﻬﻞ‪ ،‬ﻓﻴﻤﻦ ﻳﻜﺘﺐ ﻟﻪ‪ ،‬ﻭﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ‪ ،‬ﻓﺄﺷﺎﺭ ﻋﻠﻴﻪ ﺑﺄﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﺑﺄﰊ ﻋﺒﺎﺩ ﺛﺎﺑﺖ‬
‫ﺑﻦ ﳛﲕ ﺍﻟﺮﺍﺯﻱ ﻭﻗﺎﻝ‪ :‬ﳘﺎ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺄﺧﻼﻕ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺧﺪﻣﺘﻪ‪ ،‬ﻭﻣﺎ ﻳﺮﺿﻴﻪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﺧﺘﺮ ﱄ ﺃﺣﺪﳘﺎ‪،‬‬
 ‫ﻓﻘﺎﻝ ﺍﳊﺴﻦ‪ :‬ﺇﻥ ﺻﱪ ﺃﲪﺪ ﻋﻠﻰ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﺟﻔﺎ ﻟﺬﺍﺗﻪ ﻗﻠﻴﻼ‪ ،‬ﻓﻬﻮ ﺃﺣﺒﻬﻤﺎ ﺇﱄ‪ ،‬ﻷﻧﻪ ﺃﻋﺮﻕ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪،‬‬
‫ﻭﺃﺣﺴﻨﻬﻤﺎ ﺑﻼﻏﺔ‪ ،‬ﻭﺃﻛﺜﺮ ﻋﻠﻤﺎ‪ ،‬ﻓﺎﺳﺘﻜﺘﺒﻪ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺮﺽ ﺍﻟﻜﺘﺐ ﻭﻳﻮﻗﻊ‪ ،‬ﻭﳜﻠﻔﻪ ﺃﺑﻮ ﻋﺒﺎﺩ ﺇﺫﺍ ﻏﺎﺏ‬
‫ﻋﻦ ﺩﺍﺭ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻣﺘﺮﻓﻌﺎ ﻋﻦ ﺍﳊﺎﻝ ﺍﻟﱵ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻳﺎﻡ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ‪ ،‬ﻭﻛﺎﻥ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﺩﻳﻮﺍﻥ‬
‫ﺍﳋﺎﰎ ﻭﺍﻟﺘﻮﻗﻴﻊ‪ ،‬ﻭﺍﻷﺯﻣﺔ‪ ،‬ﺇﱃ ﻋﻤﺮﻭ ﺑﻦ ﻣﺴﻌﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﺮ ﺍﳌﺄﻣﻮﻥ ﻳﺪﻭﺭ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺣﺪﺙ ﺍﻟﺼﻮﱄ‬
‫ﻋﻦ ﺃﰊ ﺍﳊﺎﺭﺙ ﺍﻟﻨﻮﻓﻠﻲ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﺑﻐﺾ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﳌﻜﺮﻭﻩ ﻧﺎﻟﲏ ﻣﻨﻪ‪ ،‬ﻭﺁﻟﻒ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‬
‫ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺃﺧﻮﻩ ﺍﳊﺴﻦ‪ ،‬ﻗﻠﺖ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﺑﻦ ﺑﺴﺎﻡ‪:‬‬
‫ﻗﻞ ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳌﺮﺟﻰ ‪ ...‬ﻗﺎﺑﻠﻠﻚ ﺍﻟﺪﻫﺮ ﺑﺎﻟﻌﺠﺎﺋﺐ‬
‫ﻣﺎﺕ ﻟﻚ ﺍﺑﻦ ﻭﻛﺎﻥ ﺯﻳﻨﺎ ‪ ...‬ﻭﻋﺎﺵ ﺫﻭ ﺍﻟﺸﲔ ﻭﺍﳌﻌﺎﻳﺐ‬
‫ﺣﻴﺎﺓ ﻫﺬﺍ ﻛﻤﻮﺕ ﻫﺬﺍ ‪ ...‬ﻓﻠﻴﺲ ﲣﻠﻮ ﻣﻦ ﺍﳌﺼﺎﺋﺐ‬
‫ﻭﺍﳕﺎ ﺃﺧﺬﻩ ﻣﻦ ﻗﻮﻝ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻟﺒﻌﺾ ﺇﺧﻮﺍﻧﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻗﺪ ﻣﺎﺕ ﻟﻪ ﺑﺒﻐﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﺥ‬
‫ﻳﻀﻌﻒ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ‪:‬‬
‫ﺃﻧﺖ ﺗﺒﻘﻰ ﻭﳓﻦ ﻃﺮﺍ ﻓﺪﺍﻛﺎ ‪ ...‬ﺃﺣﺴﻦ ﺍﷲ ﺫﻭ ﺍﳉﻼﻝ ﻋﺰﺍﻛﺎ‬
‫ﻓﻠﻘﺪ ﺟﻞ ﺧﻄﺐ ﺩﻫﺮ ﺃﺗﺎﻧﺎ ‪ ...‬ﲟﻘﺎﺩﻳﺮ ﺃﺗﻠﻔﺖ ﺑﺒﻐﺎﻛﺎ‬
‫ﻋﺠﺒﺎ ﻟﻠﻤﻨﻮﻥ ﻛﻴﻒ ﺃﺗﺘﻬﺎ ‪ ...‬ﻭﲣﻄﺖ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺃﺧﺎﻛﺎ‬
‫ﻛﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺃﺻﻠﺢ ﻟﻠﻤﻮ ‪ ...‬ﺕ ﻣﻦ ﺍﻟﺒﺒﻐﺎ ﻭﺃﻭﱃ ﺑﺬﺍﻛﺎ‬
‫ﴰﻠﺘﻨﺎ ﺍﳌﺼﻴﺒﺘﺎﻥ ﲨﻴﻌﺎ ‪ ...‬ﻓﻘﺪﻧﺎ ﻫﺬﻩ ﻭﺭﺅﻳﺔ ﺫﺍﻛﺎ‬

‫ﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺑﺎﻗﻴﺎ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﰲ ﻛﺘﺎﺏ ﻣﻠﺢ ﺍﳌﻤﺎﳊﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﳌﺎ ﺧﺮﺝ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻃﺎﻫﺮ ﻣﻦ ﺑﻐﺪﺍﺩ ﺍﱃ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻗﺎﻝ ﻻﺑﻨﻪ ﳏﻤﺪ‪ :‬ﺇﻥ ﻋﺎﺷﺮﺕ ﺃﺣﺪﺍ ﲟﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻌﻠﻴﻚ ﺑﺄﲪﺪ ﺍﺑﻦ ﻳﻮﺳﻒ‬
‫ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻓﺎﻥ ﻟﻪ ﻣﺮﻭﺀﺓ‪ ،‬ﻓﻤﺎ ﻋﺮﺝ ﳏﻤﺪ ﺣﲔ ﺍﻧﺼﺮﻑ ﻣﻦ ﺗﻮﺩﻳﻊ ﺃﺑﻴﻪ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﺣﱴ ﻫﺠﻢ ﻋﻠﻰ ﺃﲪﺪ‪ ،‬ﺍﺑﻦ‬
‫ﻳﻮﺳﻒ ﰲ ﺩﺍﺭﻩ‪ ،‬ﻓﺎﻃﺎﻝ ﻋﻨﺪﻩ‪،‬ﻓﻔﻄﻦ ﻟﻪ ﺃﲪﺪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺟﺎﺭﻳﺔ ﻏﺪﻳﻨﺎ‪ ،‬ﻓﺄﺣﻀﺮﺕ ﻃﺒﻘﺎ ﻭﺍﺭﻏﻔﺔ ﻧﻘﻴﺔ‪ ،‬ﻭﻗﺪﻣﺖ‬
‫ﺍﻟﻮﺍﻧﺎ ﻳﺴﲑﺓ ﻭﺣﻼﻭﺓ‪ ،‬ﻭﺃﻋﻘﺐ ﺫﻟﻚ ﺑﺄﻧﻮﺍﻉ ﻣﻦ ﺍﻷﺷﺮﺑﺔ ﰲ ﺯﺟﺎﺝ ﻓﺎﺧﺮ‪ ،‬ﻭﺁﻟﺔ ﺣﺴﻨﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺘﻨﺎﻭﻝ ﺍﻷﻣﲑ‬
‫ﻣﻦ ﺃﻳﻬﺎ ﺷﺎﺀ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﺭﺃﻯ ﺍﻷﻣﲑ ﺃﻥ ﻳﺸﺮﻑ ﻋﺒﺪﻩ ﻭﳚﻴﺌﻪ ﰲ ﻏﺪ ﻓﺎﻧﻌﻢ ﺑﺬﻟﻚ‪ ،‬ﻓﻨﻬﺾ ﻭﻫﻮ ﻣﺘﻌﺠﺐ ﻣﻦ‬
‫ﻭﺻﻒ ﺍﺑﻴﻪ ﻟﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﻓﻀﻴﺤﺘﻪ‪ ،‬ﻓﻠﻢ ﻳﺘﺮﻙ ﻗﺎﺋﺪﺍ ﺟﻠﻴﻼ‪ ،‬ﻭﻻ ﺭﺟﻼ ﻣﺬﻛﻮﺭﺍ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺇﻻ ﻋﺮﻓﻬﻢ ﺍﻧﻪ ﰲ‬
‫ﺩﻋﻮﺓ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟﻐﺪﻭ ﻣﻌﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺤﻮﺍ ﻗﺼﺪﻭﺍ ﺩﺍﺭ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﺃﻫﺒﺘﻪ‪،‬‬
‫ﻭﺃﻇﻬﺮ ﻣﺮﻭﺀﺗﻪ‪ ،‬ﻓﺮﺁﻯ ﳏﻤﺪ ﻣﻦ ﺍﻟﻨﻀﺎﺋﺪ ﻭﺍﻟﻔﺮﺵ ﻭﺍﻟﺴﺘﻮﺭ ﻭﺍﻟﻐﻠﻤﺎﻥ ﻭﺍﻟﻮﺻﺎﺋﻒ ﻣﺎ ﺃﺩﻫﺸﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻧﺼﺐ‬
‫ﺛﻼﲦﺎﺋﺔ ﻣﺎﺋﺪﺓ‪ ،‬ﻭﻗﺪ ﺣﻔﺖ ﺑﺜﻼﲦﺎﺋﺔ ﻭﺻﻴﻔﺔ‪ ،‬ﻭﻧﻘﻞ ﺍﱃ ﻛﻞ ﻣﺎﺋﺪﺓ ﺛﻼﲦﺎﺋﺔ ﻟﻮﻥ ﰲ ﺻﺤﺎﻑ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪،‬‬
‫ﻭﻣﺜﺎﺭﺩ ﺍﻟﺼﲔ‪ ،‬ﻓﻠﻤﺎ ﺭﻓﻌﺖ ﺍﳌﻮﺍﺋﺪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻃﺎﻫﺮ‪ :‬ﻫﻞ ﺃﻛﻞ ﻣﻦ ﺑﺎﻟﺒﺎﺏ؟ ﻓﻨﻈﺮﻭﺍ‪ ،‬ﻓﺎﺫﺍ ﲨﻴﻊ ﻣﻦ ﺑﺎﻟﺒﺎﺏ ﻗﺪ‬
‫ﻧﺼﺒﺖ ﳍﻢ ﺍﳌﻮﺍﺋﺪ‪ ،‬ﻓﺄﻛﻠﻮﺍ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺷﺘﺎﻥ ﺑﲔ ﻳﻮﻣﻴﻚ ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ ‪ -‬ﻛﺬﺍ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻛﻨﺎﻩ ﺑﺄﰊ ﺍﳊﺴﻦ ‪-‬‬
‫ﻓﻘﺎﻝ ﺃﻳﻬﺎ ﺍﻷﻣﲑ‪ :‬ﺫﺍﻙ ﻗﻮﰐ ﻭﻫﺬﻩ ﻣﺮﻭﺀﰐ ﻭﺣﺪﺙ ﺍﻟﺼﻮﱄ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻣﻦ ﺍﻭﻝ ﻣﺎ ﺍﺭﺗﻔﻊ ﺑﻪ ﺃﲪﺪ ﺍﺑﻦ ﻳﻮﺳﻒ‪،‬‬
‫ﺃﻥ ﺍﳌﺨﻠﻮﻉ ﳌﺎ ﻗﺘﻞ‪ ،‬ﺃﻣﺮ ﻃﺎﻫﺮ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻳﻜﺘﺒﻮﺍ ﺇﱃ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻓﺄﻃﺎﻟﻮﺍ‪ ،‬ﻓﻘﺎﻝ ﻃﺎﻫﺮ‪ ،‬ﺃﺭﻳﺪ ﺃﺧﺼﺮ ﻣﻦ ﻫﺬﺍ‪،‬‬
 ‫ﻓﻮﺻﻒ ﻟﻪ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻓﺄﺣﻀﺮﻩ ﻟﺬﻟﻚ‪ ،‬ﻓﻜﺘﺐ ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﺎﻥ ﺍﳌﺨﻠﻮﻉ ﻭﺇﻥ ﻛﺎﻥ ﻗﺴﻴﻢ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ‬
‫ﺍﻟﻨﺴﺐ ﻭﺍﻟﻠﺤﻤﺔ‪ ،‬ﻓﻘﺪ ﻓﺮﻕ ﺣﻜﻢ ﺍﻟﻜﺘﺎﺏ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﰲ ﺍﻟﻮﻻﻳﺔ ﻭﺍﳊﺮﻣﺔ‪ ،‬ﳌﻔﺎﺭﻗﺘﻪ ﻋﺼﻤﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺧﺮﻭﺟﻪ ﻋﻦ‬
‫ﺍﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻨﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﺑﻨﻪ‪) :‬ﻳﺎ ﻧﻮﺡ ﺇﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻚ‪ ،‬ﺇﻧﻪ ﻋﻤﻞ ﻏﲑ‬
‫ﺻﺎﱀ( ﻭﻻﺻﻠﺔ ﻷﺣﺪ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﻻﻗﻄﻴﻌﺔ ﻣﺎ ﻛﺎﻧﺖ ﰲ ﺫﺍﺕ ﺍﷲ‪ .‬ﻭﻛﺘﺒﺖ ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻗﺪ ﻗﺘﻞ ﺍﷲ‬
‫ﺍﳌﺨﻠﻮﻉ‪ ،‬ﻭﺃﺣﺼﺪ ﻷﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻣﺮﻩ‪ ،‬ﻭﺃﳒﺰ ﻟﻪ ﻭﻋﺪﻩ‪ ،‬ﻓﺎﻻﺭﺽ ﺑﺎﻛﻨﺎﻓﻬﺎ ﺃﻭﻃﺄ ﻣﻬﺎﺩ ﻟﻄﺎﻋﺘﻪ‪ ،‬ﻭﺍﺗﺒﻊ ﺷﻲﺀ‬
‫ﳌﺸﻴﺌﺘﻪ‪ ،‬ﻭﻗﺪ ﻭﺟﻬﺖ ﺍﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻲ ﺭﺃﺱ ﺍﳌﺨﻠﻮﻉ‪ ،‬ﻭﺑﺎﻻﺧﺮﺓ ﻭﻫﻲ ﺍﻟﱪﺩﺓ ﻭﺍﻟﻘﻀﻴﺐ‪،‬ﻭﺍﳊﻤﺪ‬
‫ﷲ ﺍﻷﺧﺬ ﻷﻣﲑ ﺍﳌﺆﻣﻨﲔ ﲝﻘﻪ‪ ،‬ﻭﺍﻟﻜﺎﺋﺪ ﻟﻪ ﻣﻦ ﺧﺎﻥ ﻋﻬﺪﻩ‪ ،‬ﻭﻧﻜﺚ ﻋﻘﺪﻩ‪ ،‬ﺣﱴ ﺭﺩ ﺍﻻﻟﻔﺔ‪ ،‬ﻭﺃﻗﺎﻡ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ،‬ﻓﺮﺿﻰ ﻃﺎﻫﺮ ﺫﻟﻚ ﻭﺃﻧﻔﺬﻩ‪ ،‬ﻭﻭﺻﻞ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﻭﻗﺪﻣﻪ‪.‬‬
‫ﻭﺣﺪﺙ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪﻭﺱ‪ :‬ﺍﻧﻪ ﳌﺎ ﲪﻞ ﺭﺃﺱ ﺍﳌﺨﻠﻮﻉ ﺇﻟﻴﻪ ﻭﻫﻮ ﲟﺮﻭ‪ ،‬ﺃﻣﺮ ﺍﳌﺄﻣﻮﻥ ﺑﺎﻧﺸﺎﺀ ﻛﺘﺎﺏ ﻋﻦ ﻃﺎﻫﺮ ﺍﺑﻦ‬
‫ﺍﳊﺴﲔ‪ ،‬ﻟﻴﻘﺮﺃ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﺘﺒﺖ ﻋﺪﺓ ﻛﺘﺐ ﱂ ﻳﺮﺿﻬﺎ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﺍﺑﻦ ﺳﻬﻞ‪ ،‬ﻓﻜﺘﺐ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻠﻤﺎ ﻋﺮﺿﺖ ﺍﻟﻨﺴﺨﺔ ﻋﻠﻰ ﺫﻱ ﺍﻟﺮﻳﺎﺳﺘﲔ‪ ،‬ﺭﺟﻊ ﻧﻈﺮﻩ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻗﺎﻝ ﻷﲪﺪ ﺍﺑﻦ ﻳﻮﺳﻒ‪ :‬ﻣﺎ‬
‫ﺃﻧﺼﻔﻨﺎﻙ‪ ،‬ﻭﺩﻋﺎ ﺑﻘﻬﺮ ﻣﺎﻧﻪ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻘﻠﻢ ﻭﺍﻟﻘﺮﻃﺎﺱ‪ ،‬ﻭﺃﻗﺒﻞ ﻳﻜﺘﺐ ﲟﺎ ﻳﻔﺮﻍ ﻟﻪ ﻣﻦ ﺍﳌﻨﺎﺯﻝ‪ ،‬ﻭﻳﻌﺪ ﻟﻪ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺍﻟﻔﺮﺵ ﻭﺍﻻﻻﺕ‪ ،‬ﻭﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﻜﺮﺍﻉ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﰒ ﻃﺮﺡ ﺍﻟﺮﻗﻌﺔ ﺇﱃ ﺃﲪﺪ ﺍﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﰲ‬
‫ﻏﺪ ﻓﺎﻗﻌﺪ ﰲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻟﻴﻘﻌﺪ ﲨﻴﻊ ﺍﻟﻜﺘﺎﺏ ﺑﲔ ﻳﺪﻳﻚ‪ ،‬ﻭﺍﻛﺘﺐ ﺍﱃ ﺍﻵﻓﺎﻕ‪ .‬ﻭﺣﺪﺙ ﲟﺎ ﺭﻓﻌﻪ ﺍﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ‬
‫ﺇﲰﺎﻋﻴﻞ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‪ :‬ﻛﺜﺮ ﺍﻟﻄﻼﺏ ﻟﻠﺼﻼﺓ ﺑﺒﺎﺏ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻓﻜﺘﺐ ﺍﻟﻴﻪ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪ :‬ﺩﺍﻋﻲ ﻧﺪﺍﻙ ﻳﺎ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻣﻨﺎﺩﻯ ﺟﺪﻭﺍﻙ‪ ،‬ﲨﻊ ﺍﻟﻮﻓﻮﺩ ﺑﺒﺎﺑﻚ‪ ،‬ﻳﺮﺟﻮﻥ ﻧﺎﺋﻠﻠﻚ ﺍﳌﻌﻬﻮﺩ‪ ،‬ﻓﻤﻦ ﻣﻦ ﳝﺖ ﲝﺮﻣﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺪﱃ‬
‫ﲞﺪﻣﺔ‪ ،‬ﻭﻗﺪ ﺃﺟﺤﻒ ﻬﺑﻢ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻃﺎﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻻﻳﺎﻡ‪ ،‬ﻓﺈﻥ ﺭﺃﻯ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﻨﻌﺸﻪ ﺑﺴﻴﺒﻪ‪ ،‬ﻭﳛﻘﻖ ﺣﺴﻦ‬
‫ﻇﻨﻬﻢ ﺑﻄﻮﻟﻪ‪ ،‬ﻓﻌﻞ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻮﻗﻊ ﺍﳌﺄﻣﻮﻥ‪ :‬ﺍﳋﲑ ﻣﻨﺒﻊ‪ ،‬ﻭﺃﺑﻮﺍﺏ ﺍﳌﻠﻮﻙ ﻣﻐﺎﻥ ﻟﻄﺎﻟﺐ ﺍﳊﺎﺟﺎﺕ‪،‬‬
‫ﻭﻣﻮﺍﻃﻦ ﳍﻢ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻳﺴﻘﻂ ﺍﻟﻄﲑ ﺣﻴﺚ ﻳﻠﺘﻘﻂ ﺍﳊﺒﺐ ‪ ...‬ﻭﺗﻐﺸﻰ ﻣﻨﺎﺯﻝ ﺍﻟﻜﺮﻣﺎﺀ‬
‫ﻓﺎﻛﺘﺐ ﺍﲰﺎﺀ ﻣﻦ ﺑﺒﺎﺑﻨﺎ ﻣﻨﻬﻢ‪ ،‬ﻭﺃﺣﻚ ﻣﺮﺍﺗﺒﻬﻢ‪ ،‬ﻟﻴﺼﻞ ﺍﱃ ﻛﻞ ﺭﺟﻞ ﻗﺪﺭ ﺍﺳﺘﺤﻘﺎﻗﻪ‪ ،‬ﻭﻻﺗﻜﺪﺭ ﻣﻌﺮﻭﻓﻨﺎ ﻋﻨﺪﻫﻢ‬
‫ﺑﻄﻮﻝ ﺍﳊﺠﺎﺏ‪ ،‬ﻭﺗﺄﺧﲑ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻓﺈﻧﻚ ﻟﻦ ﺗﺮﻯ ﻃﺮﺩ ﳊﺮ ‪ ...‬ﻛﺎﻟﺼﺎﻕ ﺑﻪ ﻃﺮﻑ ﺍﳍﻮﺍﻥ‬

‫ﺣﺪﺙ ﺃﲪﺪ ﺍﺑﻦ ﺃﰊ ﻃﺎﻫﺮ ﻗﺎﻝ‪ :‬ﻛﺘﺐ ﺻﺪﻳﻖ ﻷﲪﺪ ﺍﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻜﺎﺗﺐ ﰲ ﻳﻮﻡ ﺩﺟﻦ ﺍﻟﻴﻪ‪ :‬ﻳﻮﻣﻨﺎ ﻇﺮﻳﻒ‬
‫ﺍﻟﻨﻮﺍﺣﻲ‪ ،‬ﺭﻗﻴﻖ ﺍﳊﻮﺍﺷﻲ‪ ،‬ﻗﺪ ﺭﻋﺪﺕ ﲰﺎﺀﻩ‪ ،‬ﻭﺑﺮﻗﺖ ﻭﺣﻨﺖ ﻭﺍﺭﺟﺤﻨﺖ‪ ،‬ﻭﺍﻧﺖ ﻗﻄﺐ ﺍﻟﺴﺮﻭﺭ‪ ،‬ﻭﻧﻈﺎﻡ‬
‫ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻼ ﺗﻔﺮﺩﻥ ﻣﻨﻚ ﻓﻨﻘﻞ‪ ،‬ﻭﻻ ﺗﻨﻔﺮﺩ ﻋﻨﺎ ﻓﻨﺬﻝ‪ ،‬ﻓﺎﻥ ﺍﳌﺮﺀ ﺑﺄﺧﻴﻪ ﻛﺜﲑ‪ ،‬ﻭﲟﺴﺎﻋﺪﺗﻪ ﺟﺪﻳﺮ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺼﺎﺭ‬
‫ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﱃ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺣﻀﺮﻫﻢ ﻣﻦ ﺃﺭﺍﺩﻭﺍ ﰒ ﺗﻐﻴﻤﺖ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪:‬‬
‫ﺃﺭﻯ ﻏﻴﻢ ﺗﺆﻟﻔﻪ ﺟﻨﻮﺏ ‪ ...‬ﻭﺃﺣﺴﺐ ﺃﻥ ﺳﻴﺎﺗﻴﻨﺎ ﻬﺑﻄﻞ‬
‫ﻓﻌﲔ ﺍﻟﺮﺃﻱ ﺃﻥ ﺗﺪﻋﻮ ﺑﺮﻃﻞ ‪ ...‬ﻓﺘﺸﺮﺑﻪ ﻭﺗﺪﻋﻮ ﱄ ﺑﺮﻃﻞ‬
‫ﻭﻧﺴﻘﻴﻪ ﻧﺪﺍﻣﺎﻧﺎ ﲨﻴﻌﺎ ‪ ...‬ﻓﻴﻐﺮﻓﻮﻥ ﻣﻨﻬﻢ ﺑﻐﲑ ﻋﻘﻞ‬
 ‫ﻓﻴﻮﻡ ﺍﻟﻐﻴﻢ ﻳﻮﻡ ﺍﻟﻐﻢ ﺇﻥ ﱂ ‪ ...‬ﺗﺒﺎﺩﺭ ﺑﺎﳌﺪﺍﻣﺔ ﻛﻞ ﺷﻐﻞ‬
‫ﻭﻻﺗﻜﺮﻩ ﳏﺮﻣﻬﺎ ﻋﻠﻴﻬﺎ ‪ ...‬ﻓﺈﱐ ﻻ ﺃﺭﺍﻩ ﻟﻪ ﺑﺄﻫﻞ‬
‫ﻗﺎﻝ ﻓﻐﲎ ﻓﻴﻪ ﻋﺜﻌﺖ ﺍﻟﻠﺤﻦ ﺍﳌﺸﻬﻮﺭ‪ :‬ﻭﺃﻫﺪﻯ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﻫﺪﻳﺔ ﰲ ﻳﻮﻡ ﻧﻮﺭﻭﺯ ﺍﱃ ﺍﳌﺄﻣﻮﻥ ﻭﻛﺘﺐ ﻣﻌﻬﺎ‪:‬‬
‫ﻋﻠﻰ ﺍﳌﺒﺪﻯ ﺣﻖ ﻓﻬﻮ ﻻ ﺑﺪ ﻓﺎﻋﻠﻪ ‪ ...‬ﻭﺇﻥ ﻋﻈﻢ ﺍﳌﻮﱃ ﻭﺟﻠﺖ ﻓﻀﺎﺋﻠﻪ‬
‫ﺃﱂ ﺗﺮﻧﺎ ﻬﻧﺪﻱ ﺍﱃ ﺍﷲ ﻣﺎﻟﻪ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﻪ ﺫﺍ ﻏﲎ ﻓﻬﻮ ﻗﺎﺑﻠﻪ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻳﻬﺪﻱ ﻟﻠﻜﺮﱘ ﺑﻘﺪﺭﻩ ‪ ...‬ﻟﻘﺼﺮ ﻓﻀﻞ ﺍﳌﺎﻝ ﻋﻨﻪ ﻭﻧﺎﺋﻠﻪ‬
‫ﻭﻟﻜﻨﻨﺎ ﻬﻧﺪﻱ ﺍﱃ ﻣﻦ ﻧﻌﺰﻩ ‪ ...‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﻭﺳﻌﻨﺎ ﻣﺎ ﻳﻌﺎﺩﻟﻪ‬
‫ﻭﺫﻛﺮ ﺍﳉﻬﺸﺎﺭﻱ ﻗﺎﻝ‪:‬ﻛﺎﻥ ﻳﻜﺘﺐ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﺻﺒﻴﺢ‪ ،‬ﻣﻮﻻﻯ ﺑﲏ ﻋﺠﻞ‪ ،‬ﻣﻦ ﺳﺎﻛﲏ ﺳﻮﺍﺩ‬
‫ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺻﺒﻴﺢ‪ ،‬ﺃﻥ ﺃﺑﺎﻩ ﺣﺪﺛﻪ‪ :‬ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ‪ ،‬ﳌﺎ ﺍﺳﺘﺘﺮ ﻋﻨﺪ ﺃﺧﻴﻪ ﺳﻠﻴﻤﺎﻥ‬
‫ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻋﻠﻢ ﺃﻧﻪ ﻻﻭﺯﺭ ﻟﻪ ﻣﻦ ﺃﰊ ﺟﻌﻔﺮ ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﺍﺳﺘﺘﺮ‪ ،‬ﻭﻗﺼﺪﺕ ﺍﺻﺤﺎﺑﻨﺎ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺼﺮﺕ ﰲ ﺩﻳﻮﺍﻥ ﺃﰊ‬
‫ﺟﻌﻔﺮ‪ ،‬ﻭﺃﺟﺮﻯ ﱄ ﰲ ﻛﻞ ﻳﻮﻡ ﻋﺸﺮﺓ ﺩﺍﺭﻫﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺒﻜﺮﺕ ﻳﻮﻣﺎ ﺍﱃ ﺍﻟﺪﻳﻮﺍﻥ ﻗﺒﻞ ﻓﺘﺢ ﺑﺎﺑﻪ‪ ،‬ﻭﱂ ﳛﻀﺮ ﺃﺣﺪ ﻣﻦ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺇﱐ ﳉﺎﻟﺲ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﺃﻧﺎ ﲞﺎﺩﻡ ﻻﰊ ﺟﻌﻔﺮ‪ ،‬ﻗﺪ ﺟﺎﺀ ﺍﱃ ﺍﻟﺒﺎﺏ ﻓﻠﻢ ﻳﺪ ﻏﲑﻱ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﺟﺐ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺎﺳﻘﻂ ﰲ ﻳﺪﻱ‪ ،‬ﻭﺧﺸﻴﺖ ﺍﳌﻮﺕ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﱂ ﻳﺮﺩﱐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻛﻴﻒ؟ ﻓﻘﻠﺖ‪ :‬ﻷﱐ‬
‫ﻟﺴﺖ ﳑﻦ ﻳﻜﺘﺐ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻬﻢ ﺑﺎﻻﻧﺼﺮﺍﻑ ﻋﲏ‪ ،‬ﰒ ﺑﺪﺍ ﻟﻪ ﻓﺄﺧﺬﱐ ﻭﺃﺩﺧﻠﲏ‪ ،‬ﺣﱴ ﺍﺫﺍ ﻛﻨﺖ ﺩﻭﻥ ﺍﻟﺴﺘﺮ‬
‫ﻭﻛﻼ ﰊ‪ ،‬ﻭﺩﺧﻞ ﻭﱂ ﻳﻠﺒﺚ ﺍﻥ ﺧﺮﺝ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺇﺩﺧﻞ‪ ،‬ﻓﺪﺧﻠﺖ‪ ،‬ﻓﻠﻤﺎ ﺿﺮﺏ ﺑﺎﺏ ﺍﻻﻳﻮﺍﻥ‪ ،‬ﻗﺎﻝ ﱄ‬
‫ﺍﻟﺮﺑﻴﻊ‪:‬ﺳﻠﻢ ﻋﻠﻰ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺸﻤﻤﺖ ﺭﺍﺋﺤﺔ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺴﻠﻤﺖ‪ ،‬ﻓﺎﺩﻧﺎﱐ ﻭﺍﻣﺮﱐ ﺑﺎﳉﻠﻮﺱ‪ ،‬ﰒ ﺭﻣﻰ ﺇﱄ ﺑﺮﺑﻊ‬
‫ﻗﺮﻃﺎﺱ ﻭﻗﺎﻝ ﱄ‪ :‬ﺍﻛﺘﺐ ﻭﻗﺎﺭﺏ ﺑﲔ ﺍﳊﺮﻭﻑ‪ ،‬ﻭﻓﺮﺝ ﺑﲔ ﺍﻟﺴﻄﻮﺭ‪ ،‬ﻭﺍﲨﻊ ﺧﻄﻚ ﻭﻻﺗﺴﺮﻑ ﰲ ﺍﻟﻘﺮﻃﺎﺱ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﻣﻌﻲ ﺩﻭﺍﺓ ﺷﺎﻣﻴﺔ‪ ،‬ﻓﺘﻮﻗﻔﺖ ﻋﻦ ﺍﺧﺮﺍﺟﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻳﺎ ﻳﻮﺳﻒ‪ :‬ﺇﻧﺖ ﺗﻘﻮﻝ ﰲ ﻧﻔﺴﻚ‪ ،‬ﺃﻧﺎ ﺑﺎﻷﻣﺲ ﰲ‬
‫ﺩﻳﻮﺍﻥ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﺍﻛﺘﺐ ﻟﺒﲏ ﺃﻣﻴﺔ‪ ،‬ﰒ ﻣﻊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻭﺃﺧﺮﺝ ﺍﻟﺴﺎﻋﺔ ﺩﻭﺍﺓ ﺷﺎﻣﻴﺔ‪ ،‬ﺇﻧﻚ ﺇﳕﺎ ﻛﻨﺖ ﰲ‬
‫ﺍﻟﻜﻮﻓﺔ ﲢﺖ ﻳﺪﻱ ﻏﲑﻙ‪ ،‬ﻭﻛﻨﺖ ﻣﻊ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﻠﻲ‪ ،‬ﱄ ﻭﻣﻌﻲ‪ ،‬ﻭﺍﻟﺪﻭﻱ ﺍﻟﺸﺎﻣﻴﺔ ﺃﺩﺏ ﲨﻴﻞ‪ ،‬ﻭﻣﻦ ﺃﺩﻭﺍﺕ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﳓﻦ ﺃﺣﻖ ﻬﺑﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺄﺧﺮﺟﺘﻬﺎ‪ ،‬ﻭﻛﺘﺒﺖ ﻭﻫﻮ ﳝﻠﻲ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻏﺖ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻣﺮ ﺑﻪ ﻓﺄﺗﺮﺏ ﻭﺍﺻﻠﺢ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺩﻋﻪ‪ ،‬ﻭﻛﻞ ﺍﻟﻌﻨﺎﻭﻥ ﺍﱄ‪ ،‬ﰒ ﻗﺎﻝ ﱄ‪ :‬ﻛﻢ ﺭﺯﻗﻚ ﻳﺎﻳﻮﺳﻒ ﰲ ﺩﻳﻮﺍﻧﻨﺎ؟ ﻓﻘﻠﺖ‪ :‬ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺪ‬
‫ﺯﺍﺩﻙ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﺃﺧﺮﻯ‪ ،‬ﺭﻋﺎﻳﺔ ﳊﺮﻣﺘﻚ ﺑﻌﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﻠﻲ‪ ،‬ﻭﻣﺜﻮﺑﺔ ﻟﻚ ﻋﻠﻰ ﻃﺎﻋﺘﻚ‪ ،‬ﻭﻧﻘﺎﺀ‬
‫ﺳﺎﺣﺘﻚ ﻭﺃﺷﻬﺪ ﺃﻧﻚ ﻟﻮ ﺍﺧﺘﻔﻴﺖ ﺑﺎﺧﺘﻔﺎﺋﻪ‪ ،‬ﻻﺧﺮﺟﺘﻚ ﻭﻟﻮ ﻛﻨﺖ ﰲ ﺣﺠﺮﺓ ﺍﻟﻨﻤﻞ‪ ،‬ﰒ ﺯﺍﻳﻠﺖ ﺑﲔ ﺍﻋﻀﺎﺋﻚ‪،‬‬
‫ﻓﺪﻋﻮﺕ ﻟﻪ‪ ،‬ﻭﺧﺮﺟﺖ ﻣﺴﺮﻭﺭﺍ ﺑﺎﻟﺴﻼﻣﺔ‪ .‬ﻛﺎﻥ ﻟﻠﻤﺄﻣﻮﻥ ﺟﺎﺭﻳﺔ ﺍﲰﻬﺎ ﻣﺆﻧﺴﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻌﲏ ﺑﺄﲪﺪ ﺍﺑﻦ ﻳﻮﺳﻒ‪،‬‬
‫ﻭﻛﺎﻥ ﺃﲪﺪ ﺍﺑﻦ ﻳﻮﺳﻒ ﻳﻘﻮﻡ ﲝﻮﺍﺋﺠﻬﺎ‪ ،‬ﻓﺄﺩﻟﺖ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻥ ﰲ ﺑﻌﺾ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺎﻧﻜﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺻﺎﺭ ﺍﱃ‬
‫ﺍﻟﺸﻤﺎﺳﻴﺔ ﻭﱂ ﳛﻤﻠﻬﺎ ﻣﻌﻪ‪ ،‬ﻓﺎﺳﺘﺤﻀﺮﺕ ﻧﺼﺮﺓ ﺧﺎﺩ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﲪﻠﺘﻪ ﺭﺳﺎﻟﺔ ﺍﱃ ﻣﻮﻻﻩ ﲞﱪﻫﺎ‪ ،‬ﻭﺳﺄﻟﺘﻪ‬
‫ﺍﻟﺘﻠﻄﻒ ﻻﺻﻼﺡ ﻧﻴﺔ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻓﻠﻢ ﻋﺮﻓﻪ ﺍﳋﺎﺩﻡ ﺫﻟﻚ‪ ،‬ﺩﻋﺎ ﺑﺪﻭﺍﺗﻪ‪ ،‬ﻭﻗﺼﺪ ﺍﻟﺸﻤﺎﺳﻴﺔ‪ ،‬ﻓﺎﺳﺘﺄﺫﻥ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻥ‪،‬‬
‫ﻓﻠﻤﺎ ﻭﺻﻞ ﺍﻟﻴﻪ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺭﺳﻮﻝ‪ ،‬ﻓﺎﺫﻥ ﱄ ﰲ ﺗﺄﺩﻳﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻓﺄﻧﺸﺪﻩ ﻫﺬﻩ ﺍﻻﺑﻴﺎﺕ‪:‬‬
‫ﻗﺪ ﻛﺎﻥ ﻋﺘﺒﻚ ﻣﺮﺓ ﻣﻜﺘﻮﻣﹰﺎ ‪ ...‬ﻓﺎﻟﻴﻮﻡ ﺃﺻﺒﺢ ﻇﺎﻫﺮﺍ ﻣﻌﻠﻮﻣﺎ‬
 ‫ﻧﺎﻝ ﺍﻷﻋﺎﺩﻱ ﺳﺆﳍﻢ‪ ،‬ﻻﻫﻨﺌﻮﺍ‪ ... ،‬ﳌﺎ ﺭﺃﻭﻧﺎ ﻇﺎﻋﻨﺎ ﻭﻣﻘﻴﻤﺎ‬
‫ﻫﺒﲏ ﺃﺳﺄﺕ ﻓﻌﺎﺩﺓ ﻟﻚ ﺃﻥ ﺗﺮﻯ ‪ ...‬ﻣﺘﺠﺎﻭﺯﺍ ﻣﺘﻔﻀﻼ ﻣﻈﻠﻮﻣﺎ‬

‫ﻗﺎﻝ‪ :‬ﻗﺪ ﻓﻬﻤﺖ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻓﻜﻦ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻟﺮﺿﻰ‪ ،‬ﻭﻭﺟﻪ ﺑﻴﺎﺳﺮ ﺍﳋﺎﺩﻡ ﻓﺤﻤﻠﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪،‬‬
‫ﰲ ﻧﺎﺣﻴﺔ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﻭﻫﻮ ﺧﺮﺟﻪ‪ ،‬ﻭﻗﺪﻣﻪ‪ ،‬ﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﳐﻠﺪ‪ :‬ﺣﺪﺛﲏ‪ ،‬ﻣﻮﺳﻰ ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﺮﻣﻲ ﺑﺎﺑﻨﺔ ﻗﺎﻝ‪ :‬ﻭﻫﺐ ﱄ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺒﺚ ﲟﻮﺳﻰ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﻳﺘﻌﺸﻘﻪ‪ ،‬ﺍﻟﻒ ﺍﻟﻒ ﺩﺭﻫﻢ ﰲ‬
‫ﻣﺮﺍﺕ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺗﺒﻪ ﻓﻴﻪ ﳏﻤﺪ ﺑﻦ ﺍﳉﻬﻢ ﺍﻟﱪﻣﻜﻲ‪ ،‬ﻓﻜﺘﺐ ﺍﻟﻴﻪ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪:‬‬
‫ﻻﺗﻌﺬﻟﲏ ﻳﺎ ﺃﺑﺎ ﺟﻌﻔﺮ ‪ ...‬ﻟﻮﻡ ﺍﻻﺧﻼﺀ ﻣﻦ ﺍﻟﻠﻮﻡ‬
‫ﺇﻥ ﺃﺳﺘﻪ ﻣﺸﺮﺑﺔ ﲪﺮﺓ ‪ ...‬ﻛﺄﻬﻧﺎ ﻭﺟﻨﺔ ﻣﻜﻠﻮﻡ‬
‫ﻓﺘﻘﺪﻡ ﳏﻤﺪ ﺍﱃ ﺍﻟﺒﺠﻠﻰ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻧﺎﺣﻴﺘﻪ‪ ،‬ﻓﺄﺟﺎﺑﻪ‪:‬‬
‫ﻟﺴﺖ ﺑﻼ ﺣﻴﻚ ﻋﻠﻰ ﺣﺒﻪ ‪ ...‬ﻭﻟﺴﺖ ﰲ ﺫﺍﻙ ﲟﺬﻣﻮﻡ‬
‫ﻷﻧﻪ ﰲ ﺍﺳﺘﻪ ﺳﺨﻨﺔ ‪ ...‬ﻛﺄﻬﻧﺎ ﺳﺨﻨﺔ ﳏﻤﻮﻡ‬
‫ﺫﻛﺮ ﻏﺮﺱ ﺍﻟﻨﻌﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﳍﻔﻮﺍﺕ‪ :‬ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‬
‫ﻳﺴﻘﻂ ﺍﻟﺴﻘﻄﺔ ﺑﻌﺪ ﺍﻟﺴﻘﻄﺔ‪ ،‬ﻓﻴﺘﻠﻒ ﻧﻔﺴﻪ ﰲ ﺑﻌﺾ ﺳﻘﻄﺎﺗﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺣﻜﻰ ﻋﻠﻲ ﺍﺑﻦ ﳛﲕ‪ ،‬ﺍﺑﻦ ﺃﰊ ﻣﻨﺼﻮﺭ‪:‬‬
‫ﺃﻥ ﺍﳌﺄﻣﻮﻥ ﻛﺎﻥ ﺇﺫﺍ ﺗﺒﺨﺮ ﻃﺮﺡ ﻟﻪ ﺍﻟﻌﻮﺩ ﻭﺍﻟﻌﻨﱪ‪ ،‬ﻓﺈﺫﺍ ﺗﺒﺨﺮ ﺃﻣﺮ ﺑﺎﺧﺮﺍﺝ ﺍﺠﻤﻟﻤﺮﺓ‪ ،‬ﻭﻭﺿﻌﻬﺎ ﲢﺖ ﺍﻟﺮﺟﻞ ﻣﻦ‬
‫ﺟﻠﺴﺎﺋﻪ ﺇﻛﺮﺍﻣﺎ ﻟﻪ ﻭﺣﻀﺮ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﻳﻮﻣﺎ‪ ،‬ﻭﺗﺒﺨﺮ ﺍﳌﺄﻣﻮﻥ ﻋﻠﻰ ﻋﺎﺩﺗﻪ‪ ،‬ﰒ ﺃﻣﺮ ﺑﻮﺿﻊ ﺍﺠﻤﻟﻤﺮﺓ ﲢﺖ ﺃﲪﺪ‬
‫ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺎﺗﻮﺍ ﺫﺍ ﺍﳌﺮﺩﻭﺩ‪ ،‬ﻓﻘﺎﻝ ﺍﳌﺄﻣﻮﻥ‪ :‬ﺃﻟﻨﺎ ﻳﻘﺎﻝ ﻫﺬﺍ‪ ،‬ﻭﳓﻦ ﻧﺼﻞ ﺭﺟﻼ ﻭﺍﺣﺪﺍ ﻣﻦ ﺧﺪﻣﻨﺎ ﺑﺴﺘﺔ‬
‫ﺁﻻﻑ ﺩﻳﻨﺎﺭ‪ ،‬ﺇﳕﺎ ﻗﺼﺪﻥ ﺇﻛﺮﺍﻣﻚ‪ ،‬ﻭﺃﻥ ﺃﻛﻮﻥ ﺃﻧﺎ ﻭﺃﻧﺖ‪ ،‬ﻗﺪ ﺍﻗﺘﺴﻤﻨﺎ ﲞﻮﺭﺍ ﻭﺍﺣﺪﺍ ﰒ ﻗﺎﻝ‪ :‬ﳛﻀﺮ ﻋﻨﱪ‪،‬‬
‫ﻓﺄﺣﻀﺮ ﻣﻨﻪ ﺷﻲﺀ ﰲ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﳉﻮﺩﺓ‪ ،‬ﰲ ﻛﻞ ﻗﻄﻌﺔ ﺛﻼﺛﺔ ﻣﺜﺎﻗﻴﻞ‪ ،‬ﻭﺃﻣﺮ ﺃﻥ ﺗﻄﺮﺡ ﻗﻄﻌﺔ ﰲ ﺍﺠﻤﻟﻤﺮ‪ ،‬ﻭﻳﺒﺨﺮ ﻬﺑﺎ‬
‫ﺃﲪﺪ‪ ،‬ﻭﻳﺪﺧﻞ ﺭﺃﺳﻪ ﰲ ﺯﻳﻘﻪ ﺣﱴ ﻳﻨﻔﺪ ﲞﻮﺭﻫﺎ‪ ،‬ﻭﻓﻌﻞ ﺑﻪ ﺫﻟﻚ ﺑﻘﻄﻌﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﺛﺎﻟﺜﺔ‪ ،‬ﻭﻫﻮ ﻳﺴﺘﻐﻴﺚ ﻭﻳﺼﻴﺢ‪،‬‬
‫ﻭﺍﻧﺼﺮﻑ ﺍﱃ ﻣﻨﺰﻟﻪ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺮﻕ ﺩﻣﺎﻏﻪ ﻭﺍﻋﺘﻞ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‬
‫ﻭﻛﺎﻧﺖ ﻟﻪ ﺟﺎﺭﻳﺔ ﻳﻘﺎﻝ ﳍﺎ ﻧﺴﻴﻢ‪ ،‬ﳍﺎ ﻣﻦ ﻗﻠﺒﻪ ﻣﻜﺎﻥ ﺧﻄﲑ‪ ،‬ﻓﻘﺎﻟﺖ ﺗﺮﺛﻴﻪ‪:‬‬
‫ﻭﻟﻮ ﺃﻥ ﻣﻴﺘﺎ ﻫﺎﺑﻪ ﺍﳌﻮﺕ ﻗﺒﻠﻪ ‪ ...‬ﳌﺎ ﺟﺎﺀﻩ ﺍﳌﻘﺪﺍﺭ ﻭﻫﻮ ﻫﻴﻮﺏ‬
‫ﻭﻟﻮ ﺃﻥ ﺣﻴﺎ ﺟﺎﺯﻩ ﺍﻟﺮﺩﻯ ‪ ...‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻸﺭﺽ ﻓﻴﻪ ﻧﺼﻴﺐ‬
‫ﻭﻗﺎﻟﺖ ﺃﻳﻀﺎ ﺗﺮﺛﻴﻪ‪:‬‬
‫ﻧﻔﺴﻲ ﻓﺪﺍﺅﻙ ﻟﻮ ﺑﺎﻟﻨﺎﺱ ﻛﻠﻬﻢ ‪ ...‬ﻣﺎﰊ ﻋﻠﻴﻚ ﲤﻨﻮﺍ ﺃﻬﻧﻢ ﻣﺎﺗﻮﺍ‬
‫ﻭﻟﻠﻮﺭﻯ ﻣﻮﺗﺔ ﰲ ﺍﻟﺪﻫﺮ ﻭﺍﺣﺪﺓ ‪ ...‬ﻭﱄ ﻣﻦ ﺍﳍﻢ ﻭﺍﻷﺣﺰﺍﻥ ﻣﻮﺗﺎﺕ‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﻛﺘﺐ ﺑﻪ ﺇﱃ ﺻﺪﻳﻖ ﻟﻪ‪:‬‬
‫ﺗﻄﺎﻭﻝ ﺑﺎﻟﻠﻘﺎﺀ ﺍﻟﻌﻬﺪ ﻣﻨﺎ ‪ ...‬ﻭﻃﻮﻝ ﺍﻟﻌﻬﺪ ﻳﻘﺪﺡ ﰲ ﺍﻟﻘﻠﻮﺏ‬
‫ﺃﺭﺍﻙ ﻭﺇﻥ ﻧﺄﻳﺖ ﺑﻌﲔ ﻗﻠﱯ ‪ ...‬ﻛﺄﻧﻚ ﻧﺼﺐ ﻋﻴﲏ ﻣﻦ ﻗﺮﻳﺐ‬
‫ﻓﻬﻞ ﻟﻚ ﰲ ﺍﻟﺮﻭﺍﺡ ﺇﱃ ﺣﺒﻴﺐ ‪ ...‬ﻳﻘﺮ ﺑﻌﻴﻨﻪ ﻗﺮﺏ ﺍﳊﺒﻴﺐ‬
‫ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪ :‬ﻭﻗﺪ ﺷﺘﻤﻪ ﺭﺟﻞ ﺑﲔ ﻳﺪﻱ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻟﻠﻤﺄﻣﻮﻥ‪ ،‬ﻗﺪﻭ ﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺭﺃﻳﺘﻪ ﻳﺴﺘﻤﻠﻲ ﻣﻦ‬
‫ﻋﻴﻨﻴﻚ ﻣﺎ ﻳﻠﻘﺎﱐ ﺑﻪ‪.‬‬
‫ﻭﻛﺘﺐ ﺍﱃ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﻭﻗﺪ ﺃﺭﺍﺩﻩ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻱ‪ :‬ﻣﻦ ﺣﻖ ﻣﻦ ﺃﻧﺎ ﻋﺒﺪﻩ‪ ،‬ﻭﺣﺠﺘﻨﺎ‬
‫ﻋﻠﻴﻚ‪ ،‬ﺇﻋﻼﻣﻨﺎ ﺇﻳﺎﻙ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻋﻨﺪﻱ ﻣﻦ ﺗﺒﻬﺞ ﺍﻟﻌﻴﻮﻥ ﺑﻪ ‪ ...‬ﻓﺈﻥ ﲣﻠﻔﺖ ﻛﻨﺖ ﻣﻐﺒﻮﻧﺎ‬
‫ﻭﺃﻫﺪﻯ ﺍﱃ ﺍﳌﺄﻣﻮﻥ ﰲ ﻳﻮﻡ ﻋﻴﺪ ﻫﺪﻳﺔ ﻭﻛﺘﺐ ﻣﻌﻬﺎ‪ :‬ﻫﺬﺍ ﻳﻮﻡ ﺟﺮﺕ ﻓﻴﻪ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﺑﺈﻫﺪﺍﺀ ﺍﻟﻌﺒﻴﺪ ﺇﱃ ﺍﻟﺴﺎﺩﺓ‪ ،‬ﻭﻗﺪ‬
‫ﺃﻫﺪﻳﺖ ﻗﻠﻴﻼ ﻣﻦ ﻛﺜﲑ ﻋﻨﺪﻱ‪ ،‬ﻭﻗﻠﺖ‪:‬‬
‫ﺃﻫﺪﻱ ﺇﱃ ﺳﻴﺪﻩ ﺍﻟﻌﺒﺪ ‪ ...‬ﻣﺎﻧﺎﻟﻪ ﺍﻹﻣﻜﺎﻥ ﻭﺍﻟﻮﺟﺪ‬
‫ﻭﺇﳕﺎ ﺃﻫﺪﻯ ﻟﻪ ﻣﺎﻟﻪ ‪ ...‬ﻳﺒﺪﺃ ﻫﺬﺍ ﻭﻟﺬﺍ ﺭﺩ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺍﻟﻠﻄﻴﻒ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﺍﻟﺘﻘﻴﻨﺎ ﻭﺍﻟﻌﻴﻮﻥ ﻧﻮﺍﻇﺮ ‪ ...‬ﻓﺄﻟﺴﻨﻨﺎ ﺣﺮﺏ ﻭﺃﺑﺼﺎﺭﻧﺎ ﺳﻠﻢ‬
‫ﻭﲢﺖ ﺍﺳﺘﺮﺍﻕ ﺍﻟﻠﺤﻆ ﻣﻨﺎ ﻣﻮﺩﺓ ‪ ...‬ﺗﻄﻠﻊ ﺳﺮﺍ ﺣﻴﺚ ﻻﻳﺒﻠﻎ ﺍﻟﻮﻫﻢ‬
‫ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﰲ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺑﻦ ﲪﺎﺩ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﻛﺎﻥ ﳝﻴﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺻﺒﻴﺎ ﻣﻠﻴﺤﺎ‪.‬‬
‫ﺻﺪ ﻋﲏ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ‪ ...‬ﺃﺣﺴﻦ ﺍﻟﻌﺎﳌﲔ ﺛﺎﱐ ﺟﻴﺪ‬
‫ﺻﺪ ﻋﲏ ﻟﻐﲑ ﺟﺮﻡ ﺇﻟﻴﻪ ‪ ...‬ﻟﻴﺲ ﺇﻻ ﳊﺒﻪ ﰲ ﺍﻟﺼﺪﻭﺩ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﻳﻜﺘﺐ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻨﻈﺮ ﺇﱃ ﻋﺎﺭﺿﻪ ﻗﺪ ﺍﺧﺘﻂ ﰲ ﺧﺪﻩ‪ ،‬ﻓﺄﺧﺬ ﺭﻗﻌﺔ ﻭﻛﺘﺐ ﻓﻴﻬﺎ‪:‬‬
‫ﳊﺎﻙ ﺍﷲ ﻣﻦ ﺷﻌﺮ ﻭﺯﺍﺩﺍ ‪ ...‬ﻛﻤﺎ ﺃﻟﺒﺴﺖ ﻋﺎﺭﺿﻪ ﺍﳊﺪﺍﺩﺍ‬
‫ﺃﻏﺮﺕ ﻋﻠﻰ ﺗﻮﺭﺩ ﻭﺟﻨﺘﻴﻪ ‪ ...‬ﻓﺼﲑﺕ ﺍﲪﺮﺍﺭﳘﺎ ﺳﻮﺍﺩﺍ‬
‫ﻭﺭﻣﻰ ﻬﺑﺎ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻓﻜﺘﺐ ﳎﻴﺒﺎ‪ :‬ﻋﻈﻢ ﺍﷲ ﺃﺟﺮﻙ ﻓﲕ ﻳﺎﺳﻴﺪﻱ‪ ،‬ﻭﺃﺣﺴﻦ ﻟﻚ ﺍﻟﻌﻮﺽ ﻣﲎ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ‪:‬‬
‫ﻛﺜﲑ ﳘﻮﻡ ﺍﻟﻨﻔﺲ ﺧﱴ ﻛﺄﳕﺎ ‪ ...‬ﻋﻠﻴﻪ ﻛﻼﻡ ﺍﻟﻌﺎﳌﲔ ﺣﺮﺍﻡ‬

‫ﺇﺫﺍ ﻗﻴﻞ ﻣﺎ ﺃﺿﻨﺎﻙ ﺃﺳﺒﻞ ﺩﻣﻌﻪ ‪ ...‬ﻳﺒﻮﺡ ﲟﺎ ﳜﻔﻲ ﻭﻟﻴﺲ ﻛﻼﻡ‬

‫ﻭﻋﺎﺵ ﺍﻟﻘﺎﺳﻢ ﺃﺧﻮﻩ ﺑﻌﺪﻩ‪ ،‬ﻓﻘﺎﻝ ﻳﺮﺛﻴﻪ‪:‬‬
‫ﺭﻣﺎﻙ ﺍﻟﺪﻫﺮ ﺑﺎﳊﺪﺙ ﺍﳉﻠﻴﻞ ‪ ...‬ﻓﻌﺰ ﺍﻟﻨﻔﺲ ﺑﺎﻟﺼﱪ ﺍﳉﻤﻴﻞ‬
‫ﺃﺗﺮﺟﻮ ﺳﻠﻮﺓ ﻭﺃﺧﻮﻙ ﺛﺎﻭ ‪ ...‬ﺑﺒﻄﻦ ﺍﻷﺭﺽ ﲢﺖ ﺛﺮﻯ ﻣﻬﻴﻞ‬
‫ﻭﳌﺜﻞ ﺃﺧﻴﻚ ﻓﻠﺘﺒﻚ ﺍﻟﺒﻮﺍﻛﻲ ‪ ...‬ﳌﻌﻀﻠﺔ ﻣﻦ ﺍﳋﻄﺐ ﺍﳉﻠﻴﻞ‬
‫ﺯﻳﺮ ﺍﳌﻠﻚ ﻳﺮﻋﻰ ﺟﺎﻧﺒﻴﻪ ‪ ...‬ﲝﺴﻦ ﺗﻴﻘﻆ ﻭﺻﻮﺍﺏ ﻗﻴﻞ‬

‫ﺃﺧﺜﺎﺀ‬
‫ﻫﻮﻟﻘﺐ ﻭﻻ ﺃﻋﺮﻑ ﺍﲰﻪ‪ ،‬ﻭﱂ ﺃﺟﺪ ﻟﻪ ﺫﻛﺮﺍ‪ ،‬ﺇﻻ ﻣﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﺍﳌﱪﻣﺎﻥ‪ ،‬ﰲ ﺍﻟﺒﺎﺏ ﻣﻦ ﻛﺘﺎﺑﻪ ﰲ ﻧﻜﺖ ﻛﺘﺎﺏ‬
‫ﺳﻴﺒﻮﻳﻪ‪ ،‬ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﻠﻢ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻗﺎﻝ ﱄ ﺍﳌﻠﻘﺐ ﺑﺄﺧﺜﺎ‪ :‬ﻭﻛﺎﻥ ﺃﺣﺪ ﻣﻦ ﺭﺃﻳﻨﺎ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﺍﻟﺬﻳﻦ‬
‫ﺻﺤﺖ ﳍﻢ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺃﰊ ﻋﺜﻤﺎﻥ ﺍﳌﺎﺯﱐ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﺻﻮﻓﺎ ﰲ ﺍﻭﻝ ﻧﻈﺮﻩ ﺑﺎﻟﱪﺍﻋﺔ‪ ،‬ﻣﺴﻠﻤﺎ ﻟﻪ ﻻﺳﺘﻐﺮﺍﻗﻪ‬
‫ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺃﰊ ﻋﺜﻤﺎﻥ‪ ،‬ﰒ ﺃﺩﺭﻛﺘﻪ ﻋﻠﺔ‪ ،‬ﻓﻘﺎﻝ ﻋﻦ ﺍﳊﺎﻝ ﺍﻷﻭﱃ ﻛﻼﻣﺎ ﺃﻧﺎ ﺣﺎﻛﻴﻪ‪ ،‬ﻭﺭﺃﻳﺖ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺒﺎ‬
‫ﻳﺮﻭﻡ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻛﻞ ﻣﺎ ﻟﻔﻆ ﺑﻪ ﻳﻨﻘﺴﻢ ﺃﻗﺴﺎﻣﺎ ﺛﻼﺛﺔ‪ :‬ﻗﺴﻢ ﻣﻨﻪ ﻳﻜﻮﻥ ﻟﻠﺤﺪﺙ‪ ،‬ﻭﻷﲰﺎﺀ ﺍﳌﺪﺛﲔ‪ ،‬ﻭﻷﲰﺎﺀ‬
‫ﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﻨﺔ‪ ،‬ﺍﻟﱵ ﺗﻘﻊ ﻓﻴﻬﺎ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﻻ ﺍﺳﻢ ﻟﻠﺠﻨﺲ ﻓﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﳓﻮ ﺍﻟﻀﺮﺏ‪ ،‬ﻭﺍﻟﻘﺘﻞ‪ ،‬ﻭﺍﻷﺧﺬ‪،‬‬
‫ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻓﺈﺫﺍ ﺳﺌﻠﺖ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻓﻘﻴﻞ ﻟﻚ‪ :‬ﻣﺎﻫﻮ؟ ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﺗﺬﻛﺮ ﺍﳊﺪﺙ ﺍﳌﻨﻘﻀﻰ‬
‫ﻣﻊ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺻﻨﻒ ﻣﻨﻪ ﻳﻜﻮﻥ ﻟﻸﺟﻨﺎﺱ‪ ،‬ﻭﻻ ﺍﺳﻢ ﻟﻸﺣﺪﺍﺙ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺣﺪﺛﺎ‪ ،‬ﻭﻫﻮ ﻛﻘﻮﻟﻚ‪ :‬ﺳﻔﺮﺟﻠﺔ‬
‫ﻭﺳﻔﺮﺟﻞ‪ ،‬ﻓﺈﺫﺍ ﺳﺌﻠﺖ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﲣﱪ ﻋﻦ ﺻﻔﺔ ﺍﻟﺸﻲﺀ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻟﻮﻧﻪ ﻛﺬﺍ‪ ،‬ﻭﺟﺴﻤﻪ‬
‫ﻛﺬﺍ‪ ،‬ﻭﻣﺮﻛﺐ ﻣﻦ ﻛﺬﺍ‪ ،‬ﻭﺻﻨﻒ ﺁﺧﺮ ﳚﻤﻊ ﺍﳉﻨﺴﲔ‪ ،‬ﻭﺫﻟﻚ ﳓﻮ ﲤﺮﺓ ﻭﲤﺮ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺑﺎﺏ ﺳﻔﺮﺟﻠﺔ‬
‫ﻭﺳﻔﺮﺟﻞ‪ ،‬ﰒ ﺛﻘﻮﻝ‪ :‬ﺃﲤﺮ ﺍﻟﻨﺨﻞ ﻳﺘﻤﺮ ﺑﺈﲤﺎﺭﺍ‪ ،‬ﻓﻬﺬﺍ ﺇﳕﺎ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﳊﺪﺙ‪ ،‬ﻓﺎﺫﺍ ﺳﺌﻠﺖ ﻣﺎ ﺍﻟﺘﻤﺮ؟ ﻓﺠﻮﺍﺑﻪ‬
‫ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻫﻮ ﺍﳉﺴﻢ ﺍﻟﺬﻱ ﻣﻦ ﺻﻔﺘﻪ ﻛﺬﺍ‪ ،‬ﻭﻣﻦ ﻗﺪﻩ ﻛﺬﺍ‪ ،‬ﻭﰲ ﺩﺍﺧﻠﻪ ﻛﺬﺍ‪ ،‬ﻭﺇﺫﺍ ﺳﺌﻠﺖ ﻣﺎ ﺍﻻﲦﺎﺭ؟ ﻓﺠﻮﺍﺑﻪ‬
‫ﺃﻧﻪ ﳝﺮ ﺍﻟﺰﻣﺎﻥ ﲝﺮﻩ ﻭﺑﺮﺩﻩ‪ ،‬ﻭﻣﺎ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺒﺴﺮ‪ ،‬ﻓﻴﺘﻐﲑ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ﻛﺬﺍ‪ ،‬ﰒ ﻳﻠﲔ ﻓﻴﺼﲑ ﻓﻴﻪ ﺍﻟﺪﺑﺲ ﻭﺇﳕﺎ‬
‫ﺗﻨﺒﺊ ﻋﻦ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺗﻘﻊ‪ ،‬ﻭﻛﺬﺍ ﻛﻠﻤﺔ ﻭﻛﻠﻢ ﰲ ﺑﺎﺏ ﲤﺮﺓ ﻭﲤﺮ‪ ،‬ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻚ‪ :‬ﻣﺎ ﺍﻟﻜﻠﻢ؟ ﻓﺎﳉﻮﺍﺏ ﻫﻮ‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﳌﺘﻌﺎﺭﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﻓﺎﺳﺘﻌﻤﻠﻮﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻮﻧﻪ‪ :‬ﺍﺳﻢ‪ ،‬ﻭﻓﻌﻞ‪ ،‬ﻭﺣﺮﻑ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺍﻟﻜﻼﻡ؟‬
‫ﻓﺠﻮﺍﺏ ﺫﻟﻚ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻫﻮ ﺇﺟﺮﺍﺀ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺴﻤﻮﻧﻪ ﻛﻠﻴﻤﺎ‪ ،‬ﻭﺇﺧﺮﺍﺟﻪ ﺑﺎﻟﺼﻮﺕ ﻣﻦ ﺍﻟﻔﻢ‪ ،‬ﻓﻬﻮ ﺣﺪﺙ‪،‬‬
‫ﻓﺎﻟﻜﻼﻡ ﺣﺪﺙ‪ ،‬ﻭﺍﻟﻜﻠﻢ ﻣﻮﺿﻮﻉ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺴﺘﻌﻤﻞ‪ ،‬ﻛﺰﻳﺪ ﻭﺿﺮﺏ‪ ،‬ﻭﻫﻞ‪ ،‬ﻭﺑﻞ‪ ،‬ﻓﻘﺪ ﲨﻊ ﺍﻟﻜﻠﻢ ﺃﻣﺮﻳﻦ‪،‬‬
‫ﻭﺍﻟﻜﻼﻡ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻷﻣﺮ ﻭﺍﺣﺪ‪.‬‬

‫ﺃﺳﺎﻣﺔ ﺑﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﺍﻟﺴﺠﺰﻱ ﺍﻟﻨﺤﻮﻱ‬

‫ﻣﻦ ﳓﺎﺓ ﺳﺠﺴﺘﺎﻥ ﻭﺷﻌﺮﺍﺋﻬﺎ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻖ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺷﺎﺡ‪ ،‬ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﺃﰊ ﺍﻟﻨﺄﻯ ﺇﻻ ﺃﻥ ﳚﺪﺩ ﱄ ﺫﻛﺮﻯ ‪ ...‬ﳌﻦ ﻭﺩﻋﺘﲏ ﻭﻫﻲ ﻻ ﲤﻠﻚ ﺍﻟﻌﱪﺍ‬
‫ﻭﻗﺎﻟﺖ‪ :‬ﺭﻋﺎﻙ ﺍﷲ ﻣﺎﺧﻠﺖ ﺃﻧﲏ ‪ ...‬ﺃﺭﺍﻙ ﺗﺴﻠﻰ ﺃﻭ ﺗﻄﻴﻖ ﻟﻨﺎ ﻫﺠﺮﺍ‬
‫ﻭﻛﺎﻧﺖ ﺗﺮﻯ ﻓﺮﻁ ﺍﻟﻌﻼﻗﺔ ﺳﺎﻋﺔ ‪ ...‬ﺗﻐﻴﺒﻬﺎ ﻋﻨﺎ ﻭﺇﻥ ﻗﺼﺮﺕ ﺷﻬﺮﺍ‬
‫ﻭﲡﺰﻉ ﻣﻦ ﻭﺷﻚ ﺍﻟﻔﺮﺍﻕ ﻓﻤﺎ ﳍﺎ ‪ ...‬ﻋﻠﻰ ﻓﺮﻗﺔ ﺍﻷﺣﺒﺎﺏ ﺃﻥ ﻧﻈﻬﺮ ﺍﻟﺼﱪﺍ‬
‫ﻭﻣﻨﻬﺎ ﰲ ﺍﳌﺪﻳﺢ‪:‬‬
‫ﻭﺯﻳﺮ ﻳﺮﻯ ﺍﳌﻌﺮﻭﻑ ﳚﻤﻞ ﺫﻛﺮﻩ ‪ ...‬ﻓﺄﺭﺳﻞ ﺑﲔ ﺍﻟﻨﺎﺱ ﻣﻌﺮﻭﻓﻪ ﻏﻤﺮﺍ‬
‫ﻓﻢ ﺃﻗﻠﻌﺖ ﻳﻮﻣﺎ ﻏﻤﺎﻣﺔ ﺟﻮﺩﻩ ‪ ...‬ﻭﻻﻗﻄﺮﺕ ﺭﺷﺎ ﻭﻻ ﺃﺧﻄﺄﺕ ﻗﻄﺮﺍ‬
‫ﻭﻣﺎ ﺍﺧﺘﺺ ﻳﻮﻣﺎ ﺣﺎﺿﺮﺍ ﺩﻭﻥ ﻏﺎﺋﺐ ‪ ...‬ﺑﺮﻓﺪ ﻭﻻ ﺫﺍ ﻓﺎﻗﺔ ﺩﻭﻥ ﻣﻦ ﺃﺛﺮﻯ‬
‫ﻭﻗﺪ ﺃﻣﻪ ﺍﻟﺮﺍﺟﻮﻥ ﻣﻦ ﻛﻞ ﻭﺟﻬﺔ ‪ ...‬ﻓﺄﺭﰉ ﻣﺮﺟﺎﻫﻢ ﺑﻮﺍﺣﺪﺓ ﻋﺸﺮﺍ‬
 ‫ﻭﻗﺪ ﻛﺎﻥ ﻳﻌﻄﻴﻬﻢ ﻭﻫﻢ ﰲ ﺩﻳﺎﺭﻫﻢ ‪ ...‬ﻭﻟﻜﻦ ﻫﻮﻯ ﺃﻥ ﳚﻤﻊ ﺍﻟﺮﻓﺪ ﻭﺍﻟﺒﺸﺮﺍ‬
‫ﺭﺃﻯ ﻣﺎﻟﻪ ﻣﺎﻝ ﺍﻟﻌﺪﻯ ﻓﺄﺑﺎﺩﻩ ‪ ...‬ﻓﻠﻢ ﻳﺒﻖ ﻣﻨﻪ ﻻ ﻭﻻ ﻣﻨﻬﻢ ﺃﺛﺮﺍ‬

‫ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﺮﺷﺪ‪ ،‬ﺑﻦ ﻣﻘﻠﺪ‬

‫ﺍﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﺑﻦ ﻧﺼﺮ‪ ،‬ﺍﺑﻦ ﻫﺎﺷﻢ‪ ،‬ﺑﻦ ﺳﻮﺍﺭ‪ ،‬ﺑﻦ ﺯﻳﺎﺩ‪ ،‬ﺑﻦ ﺭﻏﻴﺐ‪ ،‬ﺑﻦ ﻣﻜﺤﻮﻝ‪،‬‬
‫ﺑﻦ ﻋﻤﺮ‪ ،‬ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﺑﻦ ﻣﺎﻟﻚ‪،‬ﺍﺑﻦ ﺃﰊ ﻣﺎﻟﻚ‪ ،‬ﺑﻦ ﻋﻮﻑ‪ ،‬ﺑﻦ ﻛﻨﺎﻧﺔ‪ ،‬ﺑﻦ ﺑﻜﺮ‪ ،‬ﺑﻦ ﻋﺬﺭﺓ‪ ،‬ﺍﺑﻦ ﺯﻳﺪ‬
‫ﺍﻟﻼﺕ‪ ،‬ﺑﻦ ﺭﻓﻴﺪﺓ‪ ،‬ﺑﻦ ﺛﻮﺭ‪ ،‬ﺑﻦ ﻛﻠﺐ‪ ،‬ﺑﻦ ﻭﺑﺮﺓ‪ ،‬ﺍﺑﻦ ﺛﻌﻠﺐ‪ ،‬ﺑﻦ ﺣﻠﻮﺍﻥ‪ ،‬ﺑﻦ ﻋﻤﺮﺍﻥ‪ ،‬ﺑﻦ ﻗﻀﺎﻋﺔ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪،‬‬
‫ﺑﻦ ﲪﲑ‪ ،‬ﺑﻦ ﻣﺮﺓ‪ ،‬ﺑﻦ ﺯﻳﺪ‪ ،‬ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺑﻦ ﲪﻴﺪ‪ ،‬ﺑﻦ ﺳﻴﻨﺎ‪ ،‬ﺑﻦ ﻳﺸﺠﺐ‪ ،‬ﺑﻦ ﻳﻌﺮﺏ‪ ،‬ﺑﻦ ﻗﺤﻄﺎﻥ‪ ،‬ﻫﻜﺬﺍ ﺫﻛﺮ ﻫﻮ‬
‫ﻧﺴﺒﻪ‪ ،‬ﻭﻓﻴﻪ ﺍﺧﺘﻼﻑ ﻳﺴﲑ‪ ،‬ﻋﻨﺪ ﺍﺑﻦ ﺍﻟﻜﻠﱯ‪ ،‬ﻭﻳﻜﲎ ﺃﺑﺎ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻈﻔﺮ‪ ،‬ﻭﻳﻠﻘﺐ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﳎﺪ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﰲ ﺑﲏ ﻣﻨﻘﺬ ﲨﺎﻋﺔ ﺃﻣﺮﺍﺀ ﺷﻌﺮﺍﺀ‪ ،‬ﻟﻜﻦ ﺃﺳﺎﻣﺔ ﺃﺷﻌﺮﻫﻢ ﻭﺃﺷﻬﺮﻫﻢ‪ ،‬ﻭﺃﻧﺎ ﺃﺫﻛﺮ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻠﻪ ﻭﺗﺮﲨﺘﻪ ﻣﺎ‬
‫ﻳﻠﻴﻖ‪ ،‬ﻭﻻ ﺃﻓﺮﻗﻬﻢ‪.‬‬
‫ﺫﻛﺮ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺣﺎﻣﺪ ﺍﻷﺻﻔﻬﺎﱐ ﰲ ﻛﺘﺎﺏ ﺧﺮﻳﺪﺓ ﺍﻟﻘﺼﺮ‪ ،‬ﻭﻓﺮﻳﺪﺓ ﺍﻟﻌﺼﺮ‪،‬‬
‫ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﻛﺜﲑﺍ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺯﺍﻝ ﺑﻨﻮ ﻣﻨﻘﺬ ﻫﺆﻻﺀ ﻣﺎﻟﻜﻲ ﺷﻴﺰﺭ‪ ،‬ﻭﻫﻲ ﺣﺼﻦ ﻗﺮﻳﺐ ﻣﻦ ﲪﺎﺓ‪ ،‬ﻣﻌﺘﺼﻤﲔ‬
‫ﲝﺼﺎﻧﺘﻬﺎ‪ ،‬ﳑﺘﻨﻌﲔ ﲟﻨﺎﻋﺘﻬﺎ‪ ،‬ﺣﱴ ﺟﺎﺀﺕ ﺍﻟﺰﻟﺰﻟﻪ ﰲ ﺳﻨﺔ ﻧﻴﻒ ﻭﲬﺴﲔ‪ ،‬ﻓﺨﺮﺑﺖ ﺣﺼﻨﻬﺎ‪ ،‬ﻭﺃﺫﻫﺒﺖ ﺣﺴﻨﻬﺎ‪،‬‬
‫ﻭﲤﻠﻜﻬﺎ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﳏﻤﻮﺩ ﺑﻦ ﺯﻧﻜﻰ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻋﺎﺩ ﺑﻨﺎﺀﻫﺎ‪ ،‬ﻓﺘﺸﻌﺒﻮﺍ ﺷﻌﺒﺎ‪ ،‬ﻭﺗﻔﺮﻗﻮﺍ ﺃﻳﺪﻯ ﺳﺒﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﺫﻛﺮ ﱄ ﺃﺳﺎﻣﺔ‪،‬ﺃﻧﻪ ﻭﻟﺪ ﺳﻨﺔ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻗﺪﻡ ﺩﻣﺸﻖ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺛﻼﺛﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔ ﻭﻣﺎﺕ ﺃﺳﺎﻣﺔ ﰲ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﲜﺒﻞ ﻗﺎﺳﻴﻮﻥ‬
‫ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪ :‬ﻭﺃﺳﺎﻣﺔ ﻛﺎﲰﻪ‪ ،‬ﰲ ﻗﻮﺓ ﻧﺜﺮﻩ ﻭﻧﻈﻤﻪ‪ ،‬ﻳﻠﻮﺡ ﻣﻦ ﻛﻼﻣﻪ ﺃﻣﺎﺭﺓ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﻭﻳﺆﺳﺲ ﺑﻴﺖ ﻗﺮﻳﻀﻪ ﻋﻤﺎﺭﺓ‬
‫ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﺣﻠﻮ ﺍﺠﻤﻟﺎﻟﺴﺔ‪ ،‬ﺣﺎﱃ ﺍﳌﺴﺎﺟﻠﺔ‪ ،‬ﻧﺪﻯ ﺍﻟﻨﺪﻯ ﲟﺎﺀ ﺍﻟﻔﻜﺎﻫﺔ‪ ،‬ﻋﺎﱄ ﺍﻟﻨﺠﻢ ﰲ ﲰﺎﺀ ﺍﻟﻨﺒﺎﻫﺔ‪ ،‬ﻣﻌﺘﺪﻝ‬
‫ﺍﻟﺘﺼﺎﺭﻳﻒ‪ ،‬ﻣﻄﺒﻮﻉ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ ،‬ﺍﺳﻜﻨﻪ ﻋﺸﻖ ﺍﻟﻐﻮﻃﺔ‪ ،‬ﺩﻣﺸﻖ ﺍﳌﻐﺒﻮﻃﺔ‪ ،‬ﰒ ﻧﺒﺖ ﺑﻪ ﻛﻤﺎ ﺗﻨﺒﻮ ﺍﻟﺪﺍﺭ ﺑﺎﻟﻜﺮﱘ‪،‬‬
‫ﻓﺎﻧﺘﻘﻞ ﺍﱃ ﻣﺼﺮ‪ ،‬ﻓﺒﻘﻰ ﻬﺑﺎ ﻣﺆﻣﺮﺍ‪ ،‬ﻣﺸﺎﺭﺍ ﺇﻟﻴﻪ ﺑﺎﻟﺘﻌﻈﻴﻢ ﺍﱃ ﺃﻳﺎﻡ ﺍﺑﻦ ﺭﺯﻳﻚ‪ ،‬ﻓﻌﺎﺩ ﺍﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺳﻜﻦ‬
‫ﺩﻣﺸﻖ‪،‬ﳐﺼﻮﺻﺎ ﺑﺎﻻﺣﺘﺮﺍﻡ‪ ،‬ﺣﱴ ﺃﺧﺬﺕ ﺷﻴﺰﺭ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻭﺭﺷﻘﻬﻢ ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ ﺑﻨﺒﻠﻪ ﻭﺭﻣﺎﻩ ﺍﳊﺪﺛﺎﻥ ﺍﱃ‬
‫ﺣﺼﻦ ﻛﻴﻔﺎ‪ ،‬ﻣﻘﻴﻤﺎ ﻬﺑﺎ ﰲ ﻭﻟﺪﻩ‪ ،‬ﻣﺆﺛﺮﺍ ﳍﺎ ﻋﻠﻰ ﺑﻠﺪﻩ‪ ،‬ﺣﱴ ﺃﻋﺎﺩ ﺍﷲ ﺩﻣﺸﻖ ﺍﱃ ﺳﻠﻄﻨﺔ ﺍﳌﻠﻚ ﺍﻟﻨﺎﺻﺮ ﺻﻼﺡ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻣﺸﻐﻮﻓﺎ ﺑﺬﻛﺮﻩ‪ ،‬ﻣﺸﺘﻬﺮﺍ ﺑﺎﺷﺎﻋﺔ ﻧﻈﻤﻪ ﻭﻧﺜﺮﻩ‪،‬‬
‫ﻭﺍﻷﻣﲑ ﺍﻟﻌﻀﺪ ﻣﺮﻫﻒ‪ ،‬ﻭﻟﺪ ﺍﻷﻣﲑ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺟﻠﻴﺴﺔ ﻭﻧﺪﳝﻪ ﻭﺃﻧﻴﺴﻪ‪.‬‬
‫ﻗﺎﻝ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺃﻧﺎ ﺍﻟﻌﻀﺪ ﻫﺬﺍ ﲟﺼﺮ‪ ،‬ﻋﻨﺪ ﻛﻮﱏ ﻬﺑﺎ‪ ،‬ﰲ ﺳﻨﱵ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﺍﺛﻨﱵ‬
‫ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﺷﻴﺌﺎ ﻣﻦ ﺷﻌﺮﻩ‪ ،‬ﻭﺷﻌﺮ ﻭﺍﻟﺪﻩ ﻗﺎﻝ‪ :‬ﻓﺎﺳﺘﺪﻋﺎﻩ ﺍﱃ ﺩﻣﺸﻖ‪ ،‬ﻳﻌﲏ‪ :‬ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻫﻮ‬
‫ﺷﻴﺦ ﻗﺪ ﺟﺎﻭﺯ ﺍﻟﺜﻤﺎﻧﲔ ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﺍﻟﻌﺎﻣﺮﻯ ﻣﻦ ﺷﻌﺮﻩ ﺑﺄﺻﺒﻬﺎﻥ‪ ،‬ﻭ ﻛﻨﺖ ﺃﲤﲎ ﻟﻘﻴﺎﻩ‪ ،‬ﻭﺃﺷﻴﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‬
‫ﺣﻴﺎﻩ‪ ،‬ﺣﱴ ﻟﻘﻴﺘﻪ ﰲ ﺻﻔﺮ‪،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﺑﺪﻣﺸﻖ‪ ،‬ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﻣﻮﻟﺪﻩ‪،‬ﻓﻘﺎﻝ‪ :‬ﻭﻟﺪﺕ ﰱ ﺍﻟﺴﺎﺑﻊ ﻭ‬
‫ﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮ‪ ،‬ﺳﻨﺔ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺃﻧﺸﺪﱏ ﻟﻨﻔﺴﻪ‪ ،‬ﺍﻟﺒﻴﺘﲔ ﺍﻟﻠﺬﻳﻦ ﺳﺎﺭﺍ ﻟﻪ ﰱ ﻗﻠﻊ‬
‫ﺿﺮﺳﻪ‪:‬‬
 ‫ﻭﺻﺎﺣﺐ ﻻﺃﻣﻞ ﺍﻟﺪﻫﺮ ﺻﺤﺒﺘﻪ ‪ ...‬ﻳﺸﻘﻰ ﻟﻨﻔﻌﻰ ﻭ ﻳﺴﻌﻰ ﺳﻌﻰ ﳎﺘﻬﺪ‬
‫ﱂ ﺃﻟﻘﻪ ﻣﺬ ﺗﺼﺎﺣﺒﻨﺎ ﻓﺤﲔ ﺑﺪﺍ ‪ ...‬ﻟﻨﺎﻇﺮﻯ ﺍﻓﺘﺮﻗﻨﺎ ﻓﺮﻗﺔ ﺍﻷﺑﺪ‬
‫ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ ﻣﻦ ﻗﺪﱘ ﺷﻌﺮﻩ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﻬﻧﺘﻪ ﺍﻷﺭﺑﻌﻮﻥ ﻋﻦ ﺍﻟﺼﺒﺎ ‪ ...‬ﻭﺃﺧﻮ ﺍﳌﺸﻴﺐ ﳚﻮﺭ ﲦﺖ ﻳﻬﺘﺪﻯ‬
‫ﻛﻢ ﺟﺎﺭ ﰱ ﻟﻴﻞ ﺍﻟﺸﺒﺎﺏ ﻓﺪﻟﻪ ‪ ...‬ﺻﺒﺢ ﺍﳌﺸﻴﺐ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻗﺼﺪ‬
‫ﻭﺇﺫﺍ ﻋﺪﺩﺕ ﺳﲎ ﰒ ﻧﻘﺼﺘﻬﺎ ‪ ...‬ﺯﻣﻦ ﺍﳍﻤﻮﻡ ﻓﺘﻠﻚ ﺳﺎﻋﺔ ﻣﻮﻟﺪﻯ‬
‫ﻗﻠﺖ ﺃﻧﺎ‪ :‬ﻫﺬﺍ ﻛﻼﻡ ﻧﻔﻴﺲ‪ ،‬ﻭﻣﻌﲎ ﻟﻄﻴﻒ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﺧﺬ ﻣﻌﲎ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱏ‪ ،‬ﻣﻦ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻰ‪:‬‬
‫ﻛﻔﻰ ﺑﺴﺮﺍﺝ ﺍﻟﺸﻴﺐ ﰱ ﺍﻟﺮﺃﺱ ﻫﺎﺩﻳﹰﺎ ‪ ...‬ﺇﱃ ﻣﻦ ﺃﺿﻠﺘﻪ ﺍﳌﻨﺎﻳﺎ ﻟﻴﺎﻟﻴﺎ‬
‫ﻓﻜﺎﻥ ﻛﺮﺍﻣﻰ ﺍﻟﻠﻴﻞ ﻳﺮﻣﻰ ﻓﻼ ﻳﺮﻯ ‪ ...‬ﻓﻠﻤﺎ ﺃﺿﺎﺀ ﺍﻟﺸﻴﺐ ﺷﺨﺼﻰ ﺭﻣﺎﻧﻴﺎ‬
‫ﻭﺃﺧﺬ ﻣﻌﲎ ﺍﻟﺒﻴﺖ ﺍﻷﺧﲑ‪ ،‬ﻣﻦ ﻗﻮﻝ ﺃﰉ ﻓﺮﺍﺱ ﺑﻦ ﲪﺪﺍﻥ ﰱ ﻣﺰﺩﻭﺟﺘﻪ‪:‬‬
‫ﻣﺎ ﺍﻟﻌﻤﺮ ﻣﺎﻃﺎﻟﺖ ﺑﻪ ﺍﻟﺪﻫﻮﺭ ‪ ...‬ﺍﻟﻌﻤﺮ ﻣﺎﰎ ﺑﻪ ﺍﻟﺴﺮﻭﺭ‬
‫ﺃﻳﺎﻡ ﻋﺰﻯ ﻭﻧﻔﺎﺫ ﺃﻣﺮﻯ ‪ ...‬ﻫﻰ ﺍﻟﱴ ﺃﺣﺴﺒﻬﺎ ﻣﻦ ﻋﻤﺮﻯ‬
‫ﻟﻮ ﺷﺌﺖ ﳑﺎ ﻗﺪ ﻗﻠﻠﻦ ﺟﺪﺍ ‪ ...‬ﻋﺪﺩﺕ ﺃﻳﺎﻡ ﺍﻟﺴﺮﻭﺭ ﻋﺪﺍ‬
‫ﻭﻟﻜﻦ ﻗﻮﻝ ﺃﺳﺎﻣﺔ ﺃﺑﻠﻎ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱏ ﻣﻦ ﻗﺪﱘ ﺷﻌﺮﻩ‪:‬‬
‫ﱂ ﻳﺒﻖ ﱄ ﰲ ﻫﻮﺍﻛﻢ ﺃﺭﺏ ‪ ...‬ﺳﻠﻮﺗﻜﻢ ﻭ ﺍﻟﻘﻠﻮﺏ ﺗﻨﻘﻠﺐ‬
‫ﺃﻭﺿﺤﺘﻢ ﱄ ﺳﺒﻞ ﺍﻟﺴﻠﻮ ﻭﻗﺪ ‪ ...‬ﻛﺎﻧﺖ ﱄ ﺍﻟﻄﺮﻕ ﻋﻨﻪ ﺗﻨﺸﻌﺐ‬

‫ﺍﻹﻡ ﺩﻣﻌﻰ ﻣﻦ ﻫﺠﺮﻛﻢ ﺳﺮﺏ ‪ ...‬ﻗﺎﻥ ﻭﻗﻠﱮ ﻣﻦ ﻏﺪﺭﻛﻢ ﳚﺐ‬

‫ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﻷﻥ ﺗﻌﺒﺪﱐ ﺍﳊﺐ ‪ ...‬ﻓﻘﺪ ﺃﻋﺘﻘﲏ ﺍﻟﺮﻳﺐ‬
‫ﺃﺣﺒﺒﺘﻜﻢ ﻓﻮﻕ ﻣﺎ ﺗﻮﳘﻪ ﺍﻟﻨﺎﺱ ‪ ...‬ﻭﺧﻨﺘﻢ ﺃﺿﻌﺎﻑ ﻣﺎ ﺣﺴﺒﻮﺍ‬
‫ﻭﻗﻮﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻳﺎﺩﻫﺮ ﻣﺎﻟﻚ ﻻﻳﺼﺪﺩﻙ ‪ ...‬ﻋﻦ ﻣﺴﺎﺀﺗﻰ ﺍﻟﻌﺘﺎﺏ‬
‫ﺃﻣﺮﺿﺖ ﻣﻦ ﺃﻫﻮ ﻭﻳﺄﰉ ‪ ...‬ﺃﻥ ﺃﻣﺮﺿﻪ ﺍﳊﺠﺎﺏ‬
‫ﻟﻮ ﻛﻨﺖ ﺗﻨﺼﻒ ﻛﺎﻧﺖ ﺍﻷﻡ ‪ ...‬ﺭﺍﺽ ﱄ ﻭ ﻟﻪ ﺍﻟﺜﻮﺍﺏ‬
‫ﺃﺧﺬ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻳﺎ ﻟﻴﺖ ﻋﻠﺘﻪ ﱃ ﻏﲑ ﺃﻥ ﻟﻪ ‪ ...‬ﺃﺟﺮ ﺍﳌﺮﻳﺾ ﻭﺃﱏ ﻏﲑ ﻣﺄﺟﻮﺭ‬
‫ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺃﻭﺭﺩﺗﻪ ﻣﻦ ﺷﻌﺮﻩ‪ ،‬ﻧﻘﻠﺘﻪ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﻓﻠﻢ ﻭﺭﺩﺕ ﺇﱃ ﺩﻣﺸﻖ‪ ،‬ﻭﺃﺟﺘﻤﻌﺖ ﺑﻪ‪،‬‬
‫ﻗﻠﺖ ﻟﻪ‪ :‬ﻫﻞ ﻟﻚ ﻣﻌﲎ ﻣﺒﺘﻜﺮ ﰱ ﺍﻟﺸﻴﺐ؟ ﻓﺄﻧﺸﺪﱐ‪:‬‬
‫ﻟﻮ ﻛﺎﻥ ﺻﺪ ﻣﻌﺎﺗﺒﺎ ﻭﻣﻐﺎﺿﺒﺎ ‪ ...‬ﺃﺭﺿﻴﺘﻪ ﻭﺗﺮﻛﺖ ﺧﺪﻱ ﺷﺎﺋﺒﺎ‬
‫ﻟﻜﻦ ﺭﺃﻯ ﺗﻠﻚ ﺍﻟﻨﻀﺎﺭﺓ ﻗﺪ ﺫﻭﺕ ‪ ...‬ﳌﺎ ﻏﺪﺍ ﻣﺎﺀ ﺍﻟﺸﺒﻴﺒﺔ ﻧﺎﺿﺒﺎ‬
‫ﻭﺭﺃﻯ ﺍﻟﻨﻬﻲ ﺑﻌﺪ ﺍﻟﻐﻮﺍﻳﺔ ﺻﺎﺣﱯ ‪ ...‬ﻓﺜﲎ ﺍﻟﻌﻨﺎﻥ ﻳﺮﻳﻎ ﻏﲑﻯ ﺻﺎﺣﺒﺎ‬
 ‫ﻭﺃﺑﻴﻪ ﻣﺎ ﻇﻠﻢ ﺍﳌﺸﻴﺐ ﻭﺇﻧﻪ ‪ ...‬ﺃﻣﻠﻲ‪ ،‬ﻓﻘﻠﺖ ﻋﺴﺎﻩ ﻋﲏ ﺭﺍﻏﺒﺎ‬
‫ﺃﻧﺎ ﻛﺎﻟﺪﺟﻰ ﳌﺎ ﺗﻨﺎﻫﻰ ﻋﻤﺮﻩ ‪ ...‬ﻧﺸﺮﺕ ﻟﻪ ﺃﻳﺪﻯ ﺍﻟﺼﺒﺎﺡ ﺫﻭﺍﺋﺒﺎ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﺎ ﰲ ﳏﺒﻮﺱ‪:‬‬
‫ﺣﺒﺴﻮﻙ‪ :‬ﻭﺍﻟﻄﲑ ﺍﻟﻨﻮﺍﻃﻖ ﺇﳕﺎ ‪ ...‬ﺣﺒﺴﺖ ﳌﻴﺰﻬﺗﺎ ﻋﻠﻰ ﺍﻷﻧﺪﺍﺩ‬
‫ﻭﻬﺗﻴﺒﻮﻙ ﻭﺃﻧﺖ ﻣﻮﺩﻉ ﺳﺤﻨﻬﻢ ‪ ...‬ﻭﻛﺬﺍ ﺍﻟﺴﻴﻮﻑ ﻬﺗﺎﺏ ﰲ ﺍﻷﻏﻤﺎﺩ‬
‫ﻣﺎ ﺍﳊﺒﺲ ﺩﺍﺭ ﻣﻬﺎﻧﺔ ﻟﺬﻭﻯ ﺍﻟﻌﻼ ‪ ...‬ﻟﻜﻨﻪ ﻛﺎﻟﻐﻴﻞ ﻟﻶﺳﺎﺩ‬
‫ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﰲ ﺍﻟﺸﻤﻌﺔ‪:‬‬
‫ﺃﻧﻈﺮ ﺇﱃ ﺣﺴﻦ ﺻﱪ ﺍﻟﺸﻤﻊ ﻳﻈﻬﺮ ‪ ...‬ﻟﻠﺮﺍﺋﲔ ﻧﻮﺭﺍ ﻭﻓﻴﻪ ﺍﻟﻨﺎﺭ ﺗﺴﺘﻌﺮ‬
‫ﻛﺬﺍ ﺍﻟﻜﺮﱘ ﺗﺮﺍﻩ ﺿﺎﺣﻜﺎ ﺟﺬﻻ ‪ ...‬ﻭﻗﻠﺒﻪ ﺑﺪﺧﻴﻞ ﺍﻟﻐﻢ ﻣﻨﻔﻄﺮ‬
‫ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻧﺎﻓﻘﺖ ﺩﻫﺮﻱ ﻓﻮﺟﻬﻲ ﺿﺎﺣﻚ ﺟﺬﻝ ‪ ...‬ﻃﻠﻖ ﻭﻗﻠﱮ ﻛﺌﻴﺐ ﻣﻜﻤﺪ ﺑﺎﻙ‬
‫ﻭﺭﺍﺣﺔ ﻗﻠﱯ ﰲ ﺍﻟﺸﻜﻮﻯ ﻭﻟﺬﻬﺗﺎ ‪ ...‬ﻟﻮ ﺃﻣﻜﻨﺖ ﻻ ﺗﺴﺎﻭﻯ ﺫﻟﺔ ﺍﻟﺸﺎﻛﻲ‬
‫ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻟﺌﻦ ﻏﺾ ﺩﻫﺮ ﻣﻦ ﲨﺎﺣﻲ ﺃﻭ ﺛﲎ ‪ ...‬ﻋﻨﺎﱐ ﺃﻭ ﺯﻟﺖ ﺑﺄﲬﺼﻲ ﺍﻟﻨﻌﻞ‬
‫ﺗﻈﺎﻫﺮ ﻗﻮﻡ ﺑﺎﻟﺸﻤﺎﺕ ﺟﻬﺎﻟﺔ ‪ ...‬ﻭﻛﻢ ﺇﺟﻨﺔ ﰲ ﺍﻟﺼﺪﺭ ﺃﺑﺮﺯﻫﺎ ﺍﳉﻬﻞ‬
‫ﻭﻫﻞ ﺃﻧﺎ ﺇﻻ ﺍﻟﺴﻴﻒ ﻓﻠﻞ ﺣﺪﻩ ‪ ...‬ﻗﺮﺍﻉ ﺍﻷﻋﺎﺩﻱ ﰒ ﺃﺭﻫﻔﻪ ﺍﻟﺼﻘﻞ‬
‫ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻻ ﲢﺴﺪﻥ ﻋﻠﻰ ﺍﻟﺒﻘﺎﺀ ﻣﻌﻤﺮﺍ ‪ ...‬ﻓﺎﳌﻮﺕ ﺃﻳﺴﺮ ﻣﺎ ﻳﺌﻮﻝ ﺇﻟﻴﻪ‬
‫ﻭﺇﺫﺍ ﺩﻋﻮﺕ ﺑﻄﻮﻝ ﻋﻤﺮ ﻻﻣﺮﺉ ‪ ...‬ﻓﺎﻋﻠﻢ ﺑﺄﻧﻚ ﻗﺪ ﺩﻋﻮﺕ ﻋﻠﻴﻪ‬
‫ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪ :‬ﻭﺗﻨﺎﺷﺪﻧﺎ ﺑﻴﺘﺎ ﻟﻠﻮﺯﻳﺮ ﺍﳌﻐﺮﰊ ﰲ ﻭﺻﻒ ﺧﻔﻘﺎﻥ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺗﺸﺒﻴﻬﻪ ﺑﻈﻞ ﺍﻟﻠﻮﺍﺀ‪ ،‬ﺍﻟﺬﻯ ﲣﺘﺮﻗﻪ ﺍﻟﺮﻳﺎﺡ‬
‫ﻭﻫﻮ‪:‬‬
‫ﻛﺎﻥ ﻗﻠﱮ ﺇﺫﺍ ﻋﻦ ﺍﺩﻛﺎﺭﻛﻢ ‪ ...‬ﻇﻞ ﺍﻟﻠﻮﺍﺀ ﻋﻠﻴﻪ ﺍﻟﺮﻳﺢ ﲣﺘﺮﻕ‬
‫ﻓﻘﺎﻝ ﱃ ﺍﻷﻣﲑ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﺃﺳﺎﻣﺔ‪ :‬ﻟﻘﺪ ﺷﺒﻬﺖ ﺍﻟﻘﻠﺐ ﺍﳋﺎﻓﻖ ﻭﺑﺎﻟﻐﺖ ﰲ ﺗﺸﺒﻴﻬﻪ‪ ،‬ﻭﺃﺭﺑﻴﺖ ﻋﻠﻴﻪ ﰱ ﻗﻮﱃ ﻣﻦ‬
‫ﺃﺑﻴﺎﺕ ﻭﻫﻲ‪:‬‬
‫ﺃﺣﺒﺎﺑﻨﺎ ﻛﻴﻒ ﺍﻟﻠﻘﺎﺀ ﻭﺩﻭﻧﻜﻢ ‪ ...‬ﻋﺮﺽ ﺍﳌﻬﺎﻣﻪ ﻭﺍﻟﻔﻴﺎﰲ ﺍﻟﻔﻴﺢ‬
‫ﺃﺑﻜﻴﺘﻢ ﻋﻴﲎ ﺩﻣﺎ ﻟﻔﺮﺍﻗﻜﻢ ‪ ...‬ﻓﻜﺄﳕﺎ ﺇﻧﺴﺎﻬﻧﺎ ﳎﺮﻭﺡ‬
‫ﻭﻛﺄﻥ ﻗﻠﱮ ﺣﲔ ﳜﻄﺮ ﺫﻛﺮﻛﻢ ‪ ...‬ﳍﺐ ﺍﻟﻀﺮﺍﻡ ﺗﻌﺎﻭﺭﻧﻪ ﺍﻟﺮﻳﺢ‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺻﺪﻗﺖ‪ ،‬ﻓﺈﻥ ﺍﳌﻐﺮﰉ ﻗﺼﺪ ﺗﺸﺒﻴﻬﻪ ﺧﻔﻘﺎﻥ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺃﻧﺖ ﺷﺒﻬﺖ ﺍﻟﻘﻠﺐ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻟﻠﻬﻴﺐ‪ ،‬ﻭﺧﻔﻘﺎﻧﻪ‬
‫ﺑﺎﺿﻄﺮﺍﺑﻪ ﻋﻨﺪ ﺍﺿﻄﺮﺍﻣﻪ‪ ،‬ﻟﺘﻌﺎﻭﺭ ﺍﻟﺮﻳﺢ‪ ،‬ﻓﻘﺪ ﺃﺭﺑﻴﺖ ﻋﻠﻴﻪ ﻭﺃﻧﺸﺪﱐ ﺃﻳﻀﺎ ﻣﻦ ﻗﻮﻟﻪ ﺃﻳﺎﻡ ﺷﺒﺎﺑﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﺘﻘﻞ ﰱ‬
‫ﺍﳋﻴﺎﻝ‪.‬‬
‫ﺫﻛﺮ ﺍﻟﻮﻓﺎﺀ ﺧﻴﺎﻟﻚ ﺍﳌﻨﺘﺎﺏ ‪ ...‬ﻓﺎﱂ ﻭﻫﻮ ﺑﻮﺩﻧﺎ ﻣﺮﺗﺎﺏ‬
 ‫ﻧﻔﺴﻰ ﻓﺪﺍﺅﻙ ﻣﻦ ﺣﺒﻴﺐ ﺯﺍﺋﺮ ‪ ...‬ﻣﺘﻌﺘﺐ ﻋﻨﺪﻯ ﻟﻪ ﺍﻷﻋﺘﺎﺏ‬
‫ﻭﺩﻯ ﻛﻌﻬﺪﻙ ﻭﺍﻟﺪﻳﺎﺭ ﻗﺮﻳﺒﺔ ‪ ...‬ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺗﺘﻘﻄﻊ ﺍﻷﺳﺒﺎﺏ‬
‫ﺛﺒﺖ ﻓﻼ ﻃﻮﻝ ﺍﻟﺰﻳﺎﺭﺓ ﻧﺎﻗﺺ ‪ ...‬ﻣﻨﻪ ﻭﻟﻴﺲ ﻳﺰﻳﺪﻩ ﺍﻹﻏﺒﺎﺏ‬
‫ﺣﻈﺮ ﺍﻟﻮﻓﺎﺀ ﻋﻠﻰ ﻫﺠﺮﻙ ﻃﺎﺋﻌﺎ ‪ ...‬ﻭﺇﺫﺍ ﺍﻗﺘﺴﺮﺕ ﻓﻤﺎ ﻋﻠﻲ ﻋﺘﺎﺏ‬
‫ﻗﺎﻝ‪ :‬ﻭﺗﺬﺍﻛﺮﻧﺎ ﻗﻮﻝ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ‪:‬‬
‫ﻟﻮ ﺣﻂ ﺭﺣﻠﻲ ﻓﻮﻕ ﺍﻟﻨﺠﻢ ﺭﺍﻓﻌﺔ ‪ ...‬ﺃﻟﻔﻴﺖ ﰒ ﺧﻴﺎﻻ ﻣﻨﻚ ﻣﻨﺘﻈﺮﻱ‬
‫ﻭﺃﺑﻠﻎ ﻣﻦ ﻫﺬﺍ ﻗﻮﻝ ﺍﳌﻌﺮﻱ ﰲ ﺑﻌﺪ ﺍﳌﺴﺎﻓﺔ‪:‬‬
‫ﻭﺫﻛﺮﺕ ﻛﻢ ﺑﲔ ﺍﻟﻌﻘﻴﻖ ﺇﱃ ﺍﳊﻤﻰ ‪ ...‬ﻓﺠﺰﻋﺖ ﻣﻦ ﺃﻣﺪ ﺍﳌﺪﻯ ﺍﳌﺘﻄﺎﻭﻝ‬
‫ﻭﻋﺬﺭﺕ ﻃﻴﻔﻚ ﰲ ﺍﳉﻔﺎﺀ ﻓﺈﻧﻪ ‪ ...‬ﻳﺴﺮﻱ ﻓﻴﺼﺒﺢ ﺩﻭﻧﻨﺎ ﲟﺮﺍﺣﻞ‬
‫ﻭﺃﻧﺸﺪﱐ‪:‬‬
‫ﻭﺃﻋﺠﺐ ﻣﺎ ﻟﻘﻴﺖ ﻣﻦ ﺍﻟﻠﻴﺎﱄ ‪ ...‬ﻭﺃﻯ ﻓﻌﺎﳍﺎ ﰊ ﱂ ﻳﺴﺆﱏ؟‬

‫ﺗﻘﻠﺐ ﻗﻠﺐ ﻣﻦ ﻣﺜﻮﺍﻩ ﻗﻠﱯ ‪ ...‬ﻭﺟﻔﻮﺓ ﻣﻦ ﺿﻤﻤﺖ ﻋﻠﻴﻪ ﺟﻔﲏ‬

‫ﻗﺎﻝ‪ :‬ﻭﺍﺟﺘﻤﻌﻨﺎ ﻋﻦ ﺍﳌﻠﻚ ﺍﻟﻨﺎﺻﺮ ﺻﻼﺡ ﺍﻟﺪﻳﻦ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﺃﻳﻮﺏ ﺑﺪﻣﺸﻖ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﻌﺐ ﺑﺎﻟﺸﻄﺮﻧﺞ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻷﻣﲑﺃﺳﺎﻣﺔ‪ :‬ﺃﻻ ﺃﻧﺸﺪﻙ ﺍﻟﺒﻴﺘﲔ ﺍﻟﻠﺬﻳﻦ ﻗﻠﺘﻬﻤﺎ ﰲ ﺍﻟﺸﻄﺮﻧﺞ؟ ﻓﻘﻠﺖ‪ :‬ﻫﺎﺕ‪ ،‬ﻓﺄﻧﺸﺪﱏ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﻧﻈﺮ ﺇﱃ ﻻﻋﺐ ﺍﻟﺸﻄﺮﻧﺞ ﳚﻤﻌﻬﺎ ‪ ...‬ﻣﻐﺎﻟﺒﺎ ﰒ ﻳﻌﺪ ﺍﳉﻤﻊ ﻳﺮﻣﻴﻬﺎ‬
‫ﻛﺎﳌﺮﺀ ﻳﻜﺪﺡ ﻟﻠﺪﻧﻴﺎ ﻭﳚﻤﻌﻬﺎ ‪ ...‬ﺣﱴ ﺇﺫﺍ ﻣﺎﺕ ﺧﻼﻫﺎ ﻭﻣﺎ ﻓﻴﻬﺎ‬
‫ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ ﰲ ﻏﺮﺽ ﻟﻪ ﰱ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪: -‬‬
‫ﺳﻠﻄﺎﻧﻨﺎ ﺯﺍﻫﺪ ﻭﺍﻟﻨﺎﺱ ﺯﻫﺪﻭﺍ ‪ ...‬ﻟﻪ ﻓﻜﻞ ﻋﻠﻰ ﺍﳋﲑﺍﺕ ﻣﻨﻜﻤﺶ‬
‫ﺃﻳﺎﻣﻪ ﻣﺜﻞ ﺷﻬﺮ ﺍﻟﺼﻮﻡ ﺧﺎﻟﻴﺔ ‪ ...‬ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻭﻓﻴﻬﺎ ﺍﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﺃﺣﺒﺎﺑﻨﺎ ﻫﻼ ﺳﺒﻘﺘﻢ ﺑﻮﺻﻠﻨﺎ ‪ ...‬ﺻﺮﻭﻑ ﺍﻟﻠﻴﺎﱃ ﻗﺒﻞ ﺃﻥ ﻧﺘﻔﺮﻗﺎ؟؟‬
‫ﺗﺸﺎﻏﻠﺘﻢ ﺑﺎﳍﺠﺮ ﻭﺍﻟﻮﺻﻞ ﳑﻜﻦ ‪ ...‬ﻭﻟﻴﺲ ﺇﻟﻴﻨﺎ ﻟﻠﺤﻮﺍﺩﺙ ﻣﺮﺗﻘﻰ‬
‫ﻛﺄﻧﺎ ﺃﺧﺬﻧﺎ ﻣﻦ ﺻﺮﻭﻑ ﺯﻣﺎﻧﻨﺎ ‪ ...‬ﺃﻣﺎﻥ ﻭﻣﻦ ﺟﻮﺭ ﺍﳊﻮﺍﺩﺙ ﻣﻮﺛﻘﺎ‬
‫ﻭﻗﺎﻝ ﺍﻳﻀﺎ‪:‬‬
‫ﻗﻤﺮ ﺇﺫﺍ ﻋﺎﻳﻨﺘﻪ ﺷﻐﻔﺎ ﺑﻪ ‪ ...‬ﻏﺮﺱ ﺍﳊﻴﺎﺀ ﺑﻮﺟﻨﺘﻴﻪ ﺷﻘﻴﻘﺎ‬
‫ﻭﺗﻠﻬﺒﺖ ﺧﺠﻼ ﻓﻠﻮﻻ ﻣﺎﺅﻫﺎ ‪ ...‬ﻣﺘﺮﻗﺮﻕ ﻓﻴﻪ ﻟﺼﺎﺭ ﺣﺮﻳﻘﺎ‬
‫ﻭﺍﺯﻭﺭ ﻋﲎ ﻣﻄﺮﻗﺎ ﻓﺄﺿﻠﲏ ‪ ...‬ﺃﻥ ﺃﻫﺘﺪﻯ ﳓﻮ ﺍﻟﺴﻠﻮ ﻃﺮﻳﻘﺎ‬
‫ﻓﻠﻴﻠﺤﲎ ﻣﻦ ﺷﺎﺀ ﻓﻴﻪ ﻓﺼﺒﻮﺗﻰ ‪ ...‬ﻬﺑﻮﺍﻩ ﺳﻜﺮ ﻟﺴﺖ ﻣﻨﻪ ﻣﻔﻴﻘﺎ‬
‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﺍﻟﻔﻮﺍﺭﺱ ﻣﺮﻫﻒ‪ :‬ﻣﻦ ﺣﺾ ﻛﻴﻔﺎ‪ ،‬ﻛﺘﺎﺑﺎ ﻋﻠﻰ ﻳﺪ ﻣﺴﻨﻤﻨﺢ‪ ،‬ﻓﻠﻢ ﳝﻜﻦ ﺍﻟﻮﻗﺖ ﻣﻦ ﺑﻠﻮﻍ ﺍﻟﻐﺮﺽ‬
‫ﻣﻦ ﺍﻟﱪ‪ ،‬ﻓﻜﺘﺐ ﺃﺳﺎﻣﺔ ﺟﻮﺍﺑﻪ‪.‬‬
 ‫ﺃﺑﺎ ﺍﻟﻔﻮﺍﺭﺱ ﻣﺎ ﻻﻗﻴﺖ ﻣﻦ ﺯﻣﲏ ‪ ...‬ﺃﺷﺪ ﻣﻦ ﻗﺒﻀﻪ ﻛﻔﻲ ﻋﻦ ﺍﳉﻮﺩ‬
‫ﺭﺃﻯ ﲰﺎﺣﻲ ﲟﻨﺰﻭﺭ ﲡﺎﻧﻒ ﱄ ‪ ...‬ﻋﻨﻪ ﻭﺟﻮﺩﻱ ﺑﻪ ﻓﺎﺟﺘﺎﺡ ﻣﻮﺟﻮﺩﻱ‬
‫ﻓﺼﺮﺕ ﺇﻥ ﻫﺰﱐ ﺟﺎﻥ ﺗﻌﻮﺩ ﺃﻥ ‪ ...‬ﳚﺒﲎ ﻧﺪﺍﻱ ﺭﺁﱐ ﻳﺎﺑﺲ ﺍﻟﻌﻮﺩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪:‬‬
‫ﺳﻘﻮﻑ ﺍﻟﺪﻭﺭ ﰲ ﺧﺮﺑﺮﺕ ﺳﻮﺩ ‪ ...‬ﻛﺴﺘﻬﺎ ﺍﻟﻨﺎﺭ ﺃﺛﻮﺍﺏ ﺍﳊﺪﺍﺩ‬
‫ﻓﻼ ﺗﻌﺠﺐ ﺇﺫﺍ ﺍﺭﺗﻔﻌﺖ ﻋﻠﻴﻨﺎ ‪ ...‬ﻓﻠﻠﺤﻆ ﺍﻋﺘﻨﺎﺀ ﺑﺎﻟﺴﻮﺍﺩ‬
‫ﺑﻴﺎﺽ ﺍﻟﻌﲔ ﻳﻜﺴﻮﻫﺎ ﲨﺎﻻ ‪ ...‬ﻭﻟﻴﺲ ﺍﻟﻨﻮﺭ ﺇﻻ ﰲ ﺍﻟﺴﻮﺍﺩ‬
‫ﻭﻧﻮﺭ ﺍﻟﺸﻴﺐ ﻣﻜﺮﻭﻩ ﻭﻬﺗﻮﻯ ‪ ...‬ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻌﺒﺎﺩ‬
‫ﻭﻃﺮﺱ ﺍﳋﻂ ﻟﻴﺲ ﻳﻔﻴﺪ ﻋﻠﻤﺎ ‪ ...‬ﻭﻛﻞ ﺍﻟﻌﻠﻢ ﰱ ﻭﺷﻰ ﺍﳌﺪﺍﺩ‬
‫ﻭﻟﻪ ﻣﺪﺡ ﺻﻼﺡ ﺍﻟﺪﻳﻦ‪:‬‬
‫ﻫﻮ ﻣﻦ ﻋﺮﻓﺖ ﻓﻠﻮ ﻋﺼﺎﻩ ﻬﻧﺎﺭﻩ ‪ ...‬ﻟﺮﻣﺎﻩ ﻧﻘﻊ ﺟﻴﻮﺷﻪ ﺑﺎﻟﻐﻴﻬﺐ‬
‫ﻭﻟﻪ ﰲ ﺍﳍﺰﻝ‪:‬‬
‫ﺧﻠﻊ ﺍﳋﻠﻴﻊ ﻋﺬﺍﺭﻩ ﰲ ﻓﺴﻘﻪ ‪ ...‬ﺣﱴ ﻬﺗﺘﻚ ﰱ ﺑﻐﺎ ﻭﻟﻮﺍﻁ‬
‫ﻳﺄﰐ ﻭﻳﺆﺗﻰ ﻟﻴﺲ ﻳﻨﻜﻰ ﺫﺍ ﻭﻻ ‪ ...‬ﻫﺬﺍ ﻛﺬﻟﻚ ﺇﺑﺮﺓ ﺍﳋﻴﺎﻁ‬
‫ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪ :‬ﻭﻛﺎﻥ ﻗﺪ ﺳﺄﻟﲏ ﺃﻥ ﺃﻧﺘﺠﺰ ﻟﻪ ﻣﻄﻠﻮﺑﺎ ﻋﻨﺪ ﺍﳌﻠﻚ ﺍﻟﻨﺎﺻﺮ‪ ،‬ﺻﻼﺡ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻜﺘﺐ ﺇﱃ ﻳﺴﺘﺤﺜﲎ‪:‬‬
‫ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﻣﻮﻻﻧﺎ ﺟﻮﺍﺩ ‪ ...‬ﻣﻮﺍﻫﺒﻪ ﻛﻤﻨﺒﻞ ﺍﻟﺴﺤﺎﺏ‬
‫ﳛﻜﻢ ﰲ ﻣﻜﺎﺭﻣﻪ ﺍﻷﻣﺎﱏ ‪ ...‬ﻭﻟﻮ ﻛﻠﻔﻨﻪ ﺭﺩ ﺍﻟﺸﺒﺎﺏ‬
‫ﻭﻋﺬﺭﻙ ﰲ ﻗﻀﺎ ﺷﻐﻠﻰ ﻗﻀﺎﺀ ‪ ...‬ﻳﺼﺮﻓﻪ ﻓﻤﺎ ﻋﺬﺭ ﺍﳉﻮﺍﺏ‬
‫ﻭﳌﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﺗﺼﺎﻧﻴﻒ ﺣﺴﺎﻥ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻴﺐ ﻭﺍﻟﺸﺒﺎﺏ‪ ،‬ﺃﻟﻔﻪ ﻻﺑﻴﻪ‪،‬‬
‫ﻛﺘﺎﺏ ﺫﻳﻞ ﻳﺘﻴﻤﺔ ﺍﻟﺪﻫﺮ ﻟﻠﺜﻌﺎﻟﱯ‪ ،‬ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺃﻳﺎﻣﻪ‪ ،‬ﻛﺘﺎﺏ ﰲ ﺃﺧﺒﺎﺭ ﺃﻫﻠﻪ ﺭﺃﻳﺘﻪ ﻭﻣﻦ ﺷﻌﺮ ﺍﻷﻣﲑ ﺍﻷﺟﻞ ﻣﺆﻳﺪ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﳎﺪ ﺍﻟﺪﻳﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﻨﻘﺬ‪:‬‬
‫ﺻﺪﻳﻖ ﻟﻨﺎ ﻛﺎﻟﺒﺤﺮ ﻗﺪ ﺃﻫﻠﻚ ﺍﻟﻮﺭﻯ ‪ ...‬ﻭﱂ ﺗﻨﻬﻬﻢ ﺃﺧﻄﺎﺭﻩ ﻋﻦ ﺭﻛﻮﺑﻪ‬
‫ﻣﻮﺩﺍﺗﻪ ﲢﻜﻴﻪ ﺻﻔﻮﺍ ﻭﺧﱪﻫﺎ ‪ ...‬ﻛﻤﺸﺮﺑﻪ ﻣﻦ ﺣﻮﺑﻪ ﻭﺫﻧﻮﺑﻪ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻛﻨﺖ ﺑﲔ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﻴﺄﺱ ﻣﻨﻪ ‪ ...‬ﺃﻗﻄﻊ ﺍﻟﺪﻫﺮ ﺑﲔ ﺳﻠﻢ ﻭﺣﺮﺏ‬
‫ﺃﻟﺘﻘﻰ ﻋﺘﺒﻪ ﺑﺄﻛﺮﻡ ﺇﻋﺘﺎﺏ ‪ ...‬ﻭﻳﻠﻘﻰ ﺫﱃ ﺑﺘﻴﻪ ﻭﻋﺠﺐ‬
‫ﻓﺒﺪﺍ ﻟﻠﻤﻠﻮﻝ ﺃﱏ ﻟﻮ ﺭﻣﺖ ‪ ...‬ﺳﻠﻮﺍ ﳌﺎ ﺳﻼ ﻋﻨﻪ ﻗﻠﱯ‬
‫ﻓﺘﺠﲎ ﱄ ﺍﻟﺬﻧﻮﺏ ﻭﻻ ﻭﺍﷲ ‪ ...‬ﻣﺎ ﱄ ﺫﻧﺐ ﺳﻮﻯ ﻓﺮﻁ ﺣﱯ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺃﻧﻈﺮ ﺑﻌﻴﻨﻚ ﻫﻞ ‪ ...‬ﺗﺮﻯ ﺃﺣﺪ ﻳﺪﻭﻡ ﻋﻠﻰ ﺍﳌﻮﺩﻩ؟‬
‫ﻓﺘﺮﻯ ﺃﺧﻼﺀ ﺍﻟﺼﻔﺎﺀ ‪ ...‬ﻋﺪﻯ ﺇﺫﺍ ﻧﺎﺑﺘﻚ ﺷﺪﻩ‬
 ‫ﻭﻣﻨﻪ ﺃﻳﻀﺎ‬
‫ﺗﻨﻜﺮﱐ ﺍﻹﺧﻮﺍﻥ ﺣﱴ ﺛﻘﺎﻬﺗﻢ ‪ ...‬ﻭﺣﺬﺭﱏ ﻣﻨﻬﻢ ﻧﺬﻳﺮ ﺍﻟﺘﺠﺎﺭﺏ‬
‫ﻛﺄﱐ ﺇﺫﺍ ﺃﻭﺩﻋﺖ ﺳﺮﻱ ﻋﻨﺪﻫﻢ ‪ ...‬ﺭﻓﻌﺖ ﺑﻨﺎﺭ ﻓﻮﻕ ﺃﻋﻠﻰ ﺍﳌﺮﺍﻗﺐ‬
‫ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪ :‬ﻭﻛﺘﺒﻬﺎ ﺇﱃ ﺩﻣﺸﻖ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﺇﱃ ﻣﺼﺮ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺑﲎ ﺍﻟﺼﻮﰱ ﻳﺸﲑ ﺇﻟﻴﻬﻢ‪:‬‬

‫ﻭﻟﻮﺍ ﻓﻠﻤﺎ ﺭﺟﻮﻧﺎ ﻋﺪﳍﻢ ﻇﻠﻤﻮﺍ ‪ ...‬ﻓﻠﻴﺘﻬﻢ ﺣﻜﻤﻮﺍ ﻓﻴﻨﺎ ﲟﺎ ﻋﻠﻤﻮﺍ‬

‫ﻣﺎ ﻣﺮ ﻳﻮﻣﺎ ﺑﻔﻜﺮﻯ ﻣﺎ ﻳﺮﻳﺒﻬﻢ ‪ ...‬ﻭ ﻻ ﺳﻌﺖ ﰊ ﺇﱃ ﻣﺎ ﺳﺎﺀﻫﻢ ﻗﺪﻡ‬
‫ﻭﻻ ﺃﺿﻌﺖ ﳍﻢ ﻋﻬﺪﺍ ﻭﻻﺍﻃﻠﻌﺖ ‪ ...‬ﻋﻠﻰ ﻭﺩﺍﺋﻌﻬﻢ ﰱ ﺻﺪﺭﻯ ﺍﻟﺘﻬﻢ‬
‫ﳏﺎﺳﲎ ﻣﻨﺬ ﻣﻠﻮﱏ ﺑﺄﻋﻴﻨﻬﻢ ‪ ...‬ﻗﺬﻯ‪ ،‬ﻭﺫﻛﺮﻯ ﰱ ﺁﺫﺍﻬﻧﻢ ﺻﻤﻢ‬
‫ﻭﺑﻌﺪ ﻟﻮ ﻗﻴﻞ ﱄ ﻣﺎ ﲢﺐ ﻭﻣﺎ ‪ ...‬ﲣﺘﺎﺭ ﻣﻦ ﺯﻳﻨﺔ ﺍﻟﺪﻧﻴﺎ ﻟﻘﻠﺖ ﻫﻢ‬
‫ﻫﻢ ﳎﺎﻝ ﺍﻟﻜﺮﻯ ﻣﻦ ﻣﻘﻠﱵ ﻭﻣﻦ ‪ ...‬ﻗﻠﱯ ﳏﻞ ﺍﳌﲎ ﺟﺎﺭﻭﺍ ﺃﻭ ﺍﺣﺘﺮﻣﻮﺍ‬
‫ﺗﺒﺪﻟﻮﺍ ﰊ ﻭﻻ ﺃﺑﻐﻰ ﻬﺑﻢ ﺑﺪﻻ ‪ ...‬ﺣﺴﱮ ﻬﺑﻢ ﺃﻧﺼﻔﻮﺍ ﰱ ﺍﳊﻜﻢ ﺃﻡ ﻇﻠﻤﻮﺍ‬
‫ﻳﺎﺭﺍﻛﺒﺎ ﺗﻘﻄﻊ ﺍﻟﺒﻴﺪﺍﺀ ﳘﺘﻪ ‪ ...‬ﻭﺍﻟﻌﻴﺲ ﺗﻌﺠﺰ ﻋﻤﺎ ﺗﺪﺭﻙ ﺍﳍﻤﻢ‬
‫ﺑﻠﻎ ﺃﻣﲑﻱ ﻣﻌﲔ ﺍﻟﺪﻳﻦ ﻣﺄﻟﻜﺔ ‪ ...‬ﻣﻦ ﻧﺎﺯﺡ ﺍﻟﺪﺍﺭ ﻟﻜﻦ ﻭﺩﻩ ﺃﻣﻢ‬
‫ﻫﻞ ﰱ ﺍﻟﻘﻀﻴﺔ ﻳﺎ ﻣﻦ ﻓﻀﻞ ﺩﻭﻟﺘﻪ ‪ ...‬ﻭﻋﺪﻝ ﺳﲑﺗﻪ ﺑﲔ ﺍﻟﻮﺭﻯ ﻋﻠﻢ‬
‫ﺗﻀﻴﻊ ﻭﺍﺟﺐ ﺣﻘﻰ ﺑﻌﺪ ﻣﺎ ﺷﻬﺪﺕ ‪ ...‬ﺑﻪ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﳋﻼﺹ ﻭﺍﳋﺪﻡ‬
‫ﺇﺫﺍ ﻬﻧﻀﺖ ﺇﱃ ﳎﺪ ﺗﺆﺛﻠﻪ ‪ ...‬ﺗﻘﺎﻋﺪﻭﺍ‪ ،‬ﻭﺇﺫﺍ ﺷﻴﺪﺗﻪ ﻫﺪﻣﻮﺍ‬
‫ﻭﺇﻥ ﻋﺮﺗﻚ ﻣﻦ ﺍﻷﻳﺎﻡ ﻧﺎﺋﺒﺔ ‪ ...‬ﻓﻜﻠﻬﻢ ﻟﻠﺬﻱ ﻳﺒﻜﻚ ﻳﺒﺘﺴﻢ‬
‫ﻭﻛﻞ ﻣﻦ ﻣﻠﺖ ﻋﻨﻪ ﻗﺮﺑﻮﻩ ﻭﻣﻦ ‪ ...‬ﻭﻻﻙ ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﻘﻰ ﻭﻳﻬﺘﻀﻢ‬
‫ﺃﻳﻦ ﺍﳊﻤﻴﺔ ﻭﺍﻟﻨﻔﺲ ﺍﻷﺑﻴﺔ ﺇﺫ ‪ ...‬ﺳﺎﻣﻮﻙ ﺧﻄﺔ ﺧﺴﻒ ﻋﺎﺭﻫﺎ ﻳﺼﻢ؟‬
‫ﻫﻼ ﺃﻧﻔﺖ ﺣﻴﺎﺀ ﺃﻭ ﳏﺎﻓﻈﺔ ‪ ...‬ﻣﻦ ﻓﻌﻞ ﻣﺎ ﺃﻧﻜﺮﺗﻪ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‬
‫ﺃﺳﻠﻤﺘﻨﺎ ﻭﺳﻴﻮﻑ ﺍﳍﻨﺪ ﻣﻐﻤﺪﺓ ‪ ...‬ﻭﱂ ﻳﺮﻭ ﺳﻨﺎﻥ ﺍﻟﺴﻤﻬﺮﻱ ﺩﻡ‬
‫ﻭﻛﻨﺖ ﺃﺣﺴﺐ ﻣﻦ ﻭﺍﻻﻙ ﰲ ﺣﺮﻡ ‪ ...‬ﻻﻳﻌﺘﺮﻳﻪ ﺑﻪ ﺷﻴﺐ ﻭﻻ ﻫﺮﻡ‬
‫ﻭﺃﻥ ﺟﺎﺭﻙ ﺟﺎﺭ ﻟﻠﺴﻤﻮﺀﻝ ﻻ ‪ ...‬ﳜﺸﻰ ﺍﻷﻋﺎﺩﻯ ﻭﻻﺗﻐﺘﺎﻟﻪ ﺍﻟﻨﻘﻢ‬
‫ﻫﺒﻨﺎ ﺟﻨﻴﻨﺎ ﺫﻧﻮﺑﺎ ﻻ ﻳﻜﻔﺮﻫﺎ ‪ ...‬ﻋﺬﺭ ﻓﻤﺎﺫﺍ ﺟﲎ ﺍﻷﻃﻔﺎﻝ ﻭﺍﳊﺮﻡ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻟﻜﻦ ﺭﺃﻳﻚ ﺃﺩﻧﺎﻫﻢ ﻭﺃﺑﻌﺪﱐ ‪ ...‬ﻓﻠﻴﺖ ﺃﻧﺎ ﺑﻘﺪﺭ ﺍﳊﺐ ﻧﻘﺘﺴﻢ‬
‫ﻭﻻ ﺳﺨﻄﺖ ﺑﻌﺎﺩﻱ ﺇﺫ ﺭﺿﻴﺖ ﺑﻪ ‪ ...‬ﻭﻻ ﳉﺮﺡ ﺇﺫﺍ ﺃﺭﺿﺎﻛﻢ ﺃﱂ‬
‫ﺗﻌﻠﻘﺖ ﲝﺒﺎﻝ ﻣﻨﻚ ﻳﺪﻱ ‪ ...‬ﰒ ﺍﻧﺜﻨﺖ ﻭﻫﻲ ﺻﻔﺮ ﻣﻠﺆﻫﺎ ﻧﺪﻡ‬
‫ﻟﻜﻦ ﻓﺮﺍﻗﻚ ﺁﺳﺎﱐ ﻭﺃﺳﻘﻤﲏ ‪ ...‬ﻓﻔﻲ ﺍﳉﻮﺍﻧﺢ ﻧﺎﺭ ﻣﻨﻪ ﺗﻀﻄﺮﻡ‬
‫ﻓﺎﺳﻠﻢ ﻓﻤﺎ ﻋﺸﺖ ﱄ ﻓﺎﻟﺪﻫﺮ ﻃﻮﻉ ﻳﺪﻱ ‪ ...‬ﻭﻛﻞ ﻣﺎ ﻧﺎﻟﲎ ﻣﻦ ﺑﺆﺳﻪ ﻧﻌﻢ‬
 ‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﺎ‪:‬‬
‫ﺇﻟﻖ ﺍﳋﻄﻮﺏ ﺇﺫﺍ ﻃﺮﻗﻦ ﺑﻘﻠﺐ ﳏﺘﺴﺐ ﺻﺒﻮﺭ‬
‫ﻓﺴﻴﻨﻘﻀﻲ ﺯﻣﻦ ﺍﳍﻤﻮﻡ ‪ ...‬ﻛﻤﺎ ﺍﻧﻘﻀﻰ ﺯﻣﻦ ﺍﻟﺴﺮﻭﺭ‬
‫ﻓﻤﻦ ﺍﶈﺎﻝ ﺩﻭﺍﻡ ﺣﺎﻝ ‪ ...‬ﰲ ﻣﺪﻯ ﺍﻟﻌﻤﺮ ﺍﻟﻘﺼﲑ‬
‫ﻭﺗﻮﰱ ﺑﻌﺪ ﺍﻟﺜﻤﺎﻧﲔ ﻭﺍﳋﻤﺴﻤﺎﺋﺔ‪ .‬ﻭﻣﻨﻬﻢ ﺃﺧﻮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﻣﺮﺷﺪ‪ ،‬ﺑﻦ ﻋﻠﻰ ﺑﻦ ﻣﻘﻠﺪ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﺳﻴﺪ‬
‫ﺑﲎ ﻣﻨﻘﺬ‪ ،‬ﻭﺭﺩ ﺑﻐﺪﺍﺩ ﺣﺎﺟﺎ ﺑﻌﺪ ﺍﻟﻌﺸﺮﻳﻦ ﻭﺍﳋﻤﺴﻤﺎﺋﺔ‪ .‬ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﺗﺎﺭﳜﻪ‪ ،‬ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﻭﺩﻋﺖ ﺻﱪﻱ ﻭﺩﻣﻌﻲ ﻳﻮﻡ ﻓﺮﻗﺘﻜﻢ ‪ ...‬ﻭﻣﺎ ﻋﻠﻤﺖ ﺑﺄﻥ ﺍﻟﺪﻣﻊ ﻳﺪﺧﺮ‬
‫ﻭﺿﻞ ﻗﻠﱯ ﻋﻦ ﺻﺪﺭﻱ ﻓﻌﺪﺕ ﺑﻼ ‪ ...‬ﻗﻠﺐ ﻓﻴﺎﻭﻳﺢ ﻣﺎ ﺁﺗﻰ ﻭﻣﺎ ﺃﺫﺭ‬
‫ﻭﻟﻮ ﻋﻠﻤﺖ ﺫﺧﺮﺕ ﺍﻟﺼﱪ ﻣﺒﺘﻐﻴﺎ ‪ ...‬ﺇﻃﻔﺎﺀ ﻧﺎﺭ ﺑﻘﻠﱯ ﻣﻨﻚ ﺗﺴﺘﻌﺮ‬
‫ﻗﺎﻝ ﺍﻷﻣﲑ ﻋﻠﻲ ﺑﻦ ﻣﺮﺷﺪ‪ :‬ﲰﻌﺖ ﺩﺭﺑﺎﺑﺎ ﻳﺼﻴﺢ ﺑﺪﺭﺏ ﺣﺒﻴﺐ ﻓﻘﻠﺖ ﻓﻴﻪ‪:‬‬
‫ﻳﺎﻃﺎﺋﺮﺍ ﻟﻌﺒﺖ ﺃﻳﺪﻯ ﺍﻟﻔﺮﺍﻕ ﺑﻪ ‪ ...‬ﻣﺜﻠﻰ ﻓﺄﺻﺒﺢ ﺫﺍ ﻫﻢ ﻭﺫﺍ ﺣﺰﻥ‬
‫ﺩﺍﱐ ﺍﻷﺳﻰ‪ ،‬ﻧﺎﺯﺡ ﺍﻷﻭﻃﺎﻥ ﻣﻐﺘﺮﺑﺎ ‪ ...‬ﻋﻦ ﺍﻷﺣﺒﺔ ﻣﺼﻔﻮﺩﺍ ﻋﻦ ﺍﻟﻮﻃﻦ‬
‫ﺑﻼ ﻧﺪﱘ ﻭﻻﺟﺎﺭ ﻳﺴﺮ ﺑﻪ ‪ ...‬ﻭﻻﲪﻴﻢ ﻭﻻ ﺩﺍﺭ ﻭﻻ ﺳﻜﻦ‬
‫ﻟﻜﻦ ﻧﻄﻘﺖ ﻓﺰﺍﻝ ﺍﳍﻢ ﻋﻨﻚ ﻭﱃ‪ ... :‬ﻫﻢ ﻳﻘﻠﻘﻞ ﺃﺣﺸﺎﺋﻲ ﻭﳜﺮﺳﲏ‬
‫ﻭﻛﻞ ﻣﻦ ﺑﺎﺡ ﺑﺎﻟﺸﻜﻮﻯ ﺍﺳﺘﺮﺍﺡ ﻭﻣﻦ ‪ ...‬ﺃﺧﻔﻰ ﺍﳉﻮﻯ ﺑﺚ ﻋﻨﻪ ﺷﺎﻫﺪ ﺍﻟﺒﺪﻥ‬
‫ﺃﺭﻗﺖ ﻋﻴﲏ ﺑﻨﻮﺡ ﻟﺴﺖ ﺃﻓﻬﻤﻪ ‪ ...‬ﻣﻊ ﻣﺎﺑﻘﻠﱮ ﻣﻦ ﻭﺟﺪ ﻳﺆﺭﻗﲏ‬
‫ﻭﻣﺎ ﺑﻜﻴﺖ ﻭﱄ ﺩﻣﻊ ﻏﻮﺍﺭﺑﻪ ‪ ...‬ﺇﺫﺍ ﺍﺭﲤﺖ ﻣﻨﻪ ﱂ ﺗﻨﺸﻖ ﺑﺎﻟﺴﻔﻦ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺘﺐ ﺇﱃ ﺻﺪﻳﻖ ﻟﻪ‪:‬‬
‫ﻣﺎ ﻓﻬﺖ ﻣﻊ ﻣﺘﺤﺪﺙ ﻣﺘﺸﺎﻏﻼ ‪ ...‬ﺇﻻ ﺭﺃﻳﺘﻚ ﺧﺎﻃﺮﺍ ﰱ ﺧﺎﻃﺮﻯ‬
‫ﻭﻟﻮ ﺍﺳﺘﻄﻌﺖ ﻟﺰﺭﺕ ﺃﺭﺿﻚ ﻣﺎﺷﻴﺎ ‪ ...‬ﺑﺴﻮﺍﺩ ﻗﻠﱮ ﺃﻭ ﺑﺄﺳﻮﺩ ﻧﺎﻇﺮﻯ‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺃﺧﻴﻪ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﻫﻮ ﺑﺎﳌﻮﺻﻞ‪:‬‬

‫ﺃﻻ ﻫﻞ ﳌﺨﺰﻭﻥ ﺗﺬﻛﺮ ﺇﻟﻔﻪ ‪ ...‬ﻓﺤﻦ ﻭﺃﺑﺪﻯ ﻭﺟﺪﻩ ﻣﻦ ﻳﻌﻨﻴﻪ‬

‫ﻭﻋﻴﺸﺎ ﻣﻌﲎ ﺑﺎﻟﺮﻏﻢ ﺇﺫ ﳓﻦ ﺟﱪﺓ ‪ ...‬ﺗﺮﻑ ﻋﻠﻰ ﺭﻭﺽ ﺍﻟﻮﺻﺎﻝ ﻋﺼﻮﻧﻪ‬
‫ﻟﺪﻱ ﻣﻨﺰﻝ ﻛﺎﻥ ﺍﻟﺴﺮﻭﺭ ﻗﺮﻳﻨﻜﻢ ‪ ...‬ﺑﻪ ﻓﺘﻮﱃ ﺇﺫ ﺗﻮﱃ ﻗﺮﻳﻨﻪ‬
‫ﻓﻠﻮ ﺃﻋﺸﺒﺖ ﻣﻦ ﻓﻴﺾ ﺩﻣﻌﻲ ﳏﻮﻟﻪ ‪ ...‬ﳌﺎ ﺭﺿﻴﺖ ﻋﻦ ﺩﻣﻊ ﻋﻴﲏ ﺟﻔﻮﻧﻪ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱏ ﻟﻪ ﺍﺑﻦ ﺃﺧﻴﻪ‪ ،‬ﺍﻷﻣﲑ ﻣﺮﻫﻒ ﺑﻦ ﺃﺳﺎﻣﻲ‪:‬‬
‫ﻷﺷﻜﺮﻥ ﺍﻟﻨﻮﻯ ﻭﺍﻟﻌﻴﺲ ﺇﺫ ﻗﺼﺪﺕ ‪ ...‬ﰉ ﻣﻌﺪﻥ ﺍﳉﻮﺩ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﻜﺮﻡ‬
‫ﻓﺴﺮﺕ ﰲ ﻭﻃﲏ ﺇﺫ ﺳﺮﺕ ﻣﻦ ﻭﻃﲎ ‪ ...‬ﻓﻤﻦ ﺭﺃﻯ ﺻﺤﺔ ﺟﺎﺀﺕ ﻣﻦ ﺍﻟﺴﻘﻢ؟‬
‫ﻭﻗﺪ ﻧﺪﻣﺖ ﻋﻠﻰ ﻋﻤﺮ ﻣﻀﻰ ﺃﺳﻔﺎ ‪ ...‬ﺇﺫ ﱂ ﺃﻛﻦ ﻟﻚ ﺟﺎﺭﺍ ﻓﻴﻪ ﰲ ﺍﻟﻘﺪﻡ‬
‫ﻓﺎﺳﻠﻢ ﻭﻻ ﺯﻟﺖ ﳏﺮﻭﺱ ﺍﻟﻌﻼ ﺃﺑﺪﺍ ‪ ...‬ﻣﺎ ﻻﺣﺖ ﺍﻟﺸﻬﺐ ﰲ ﺩﺍﺝ ﻣﻦ ﺍﻟﻈﻠﻢ‬
‫ﻭﻗﺎﻝ ﺃﺧﻮﻩ ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﺮﺷﺪ‪ :‬ﻭﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺃﺧﻰ ﻋﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻣﺮﺷﺪ‪ ،‬ﻣﻦ ﺷﻌﺮﻩ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﺳﺘﺸﻬﺪ ﺭﲪﻪ ﺍﷲ ﻋﻠﻰ ﻋﺰﺓ ﰱ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻭﺃﺭﺑﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﰱ ﺣﺮﺏ ﺍﻟﻔﺮﻧﺞ ﻟﻌﻨﻬﻢ ﺍﷲ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﻜﻤﻞ ﻣﻦ ﺷﻌﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﺗﻘﻄﺮ ﺑﻪ ﻓﺮﺳﻪ ﻋﻠﻰ ﺑﺎﺏ ﻏﺰﺓ‪ ،‬ﻭﺍﺳﺘﻌﻠﻰ ﺍﻟﻔﺮﻧﺞ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﺎﻧﻜﺸﻔﻮﺍ ﻋﻨﻪ‪،‬‬
‫ﻭﺑﻘﻰ ﰲ ﺍﳌﻌﺮﻛﺔ ﻓﻘﺘﻞ‪ ،‬ﻭﺃﻧﺸﺪ ﻟﻪ ﺃﺷﻌﺎﺭﺍ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﰱ ﻣﺮﺽ ﻃﺎﻝ ﺑﻪ‪:‬‬
‫ﻇﻨﻨﺖ‪ ،‬ﻭﻇﻦ ﺍﻷﳌﻌﻰ ﻣﺼﺪﻕ ‪ ...‬ﺑﺄﻥ ﺳﻘﺎﻡ ﺍﳌﺮﺀ ﺳﺠﻦ ﲪﺎﻣﻪ‬
‫ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻣﻮﺕ ﺻﺮﻳﺢ ﻓﺈﻧﻪ ‪ ...‬ﻋﺬﺍﺏ ﲤﻞ ﺍﻟﻨﻔﺲ ﻃﻮﻝ ﻣﻘﺎﻣﻪ‬
‫ﻭﻛﻢ ﻳﻠﺒﺚ ﺍﳌﺴﺠﻮﻥ ﰲ ﻗﺒﻀﺔ ﺍﻷﺫﻯ ‪ ...‬ﳚﺮﺏ ﻓﻴﻪ ﺍﳌﻮﺕ ﻏﺮﺏ ﺣﺴﺎﻣﻪ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ ﻗﻮﻟﻪ ﻋﻨﺪ ﺭﺣﻴﻠﻪ ﻋﻦ ﺑﻐﺪﺍﺩ ﺇﱃ ﺍﳊﺠﺎﺯ‬
‫ﺗﺮﺣﻠﺖ ﻋﻦ ﺑﻐﺪﺍﺩ ﻻ ﻛﺎﺭﻫﺎ ﳍﺎ ‪ ...‬ﻭﰱ ﺍﻟﻘﻠﺐ ﻣﻨﻬﺎ ﻟﻮﻋﺔ ﻭﺣﺮﻳﻖ‬
‫ﻓﺴﻘﻴﺎ ﻷﻳﺎﻡ ﺗﻘﻀﺖ ﺑﺮﺑﻌﻬﺎ ‪ ...‬ﺇﺫ ﺍﻟﻌﻴﺶ ﻏﺾ ﻭﺍﻟﺰﻣﺎﻥ ﺃﻧﻴﻖ‬
‫ﺑﺈﺧﻮﺍﻥ ﺻﺪﻕ ﻟﻴﺲ ﻓﻴﻬﻢ ﻣﺸﺎﻫﻖ ‪ ...‬ﻭﻛﻠﻬﻢ ﺣﺎﻥ ﻋﻠﻰ ﺷﻔﻴﻖ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻭﳌﺎ ﺃﻋﺮﺗﲏ ﺍﻟﻨﻮﻯ ﻣﻨﻚ ﻧﻈﺮﺓ ‪ ...‬ﺃﺣﺐ ﺇﱄ ﻗﻠﱯ ﻣﻦ ﺍﻟﺒﺎﺭﺩ ﺍﻟﻌﺬﺏ‬
‫ﺗﻌﻘﺒﻬﺎ ﺍﻟﺒﲔ ﺍﳌﺸﺖ ﻓﻠﻴﺘﻨﺎ ‪ ...‬ﺑﻘﻴﻨﺎ ﻋﻠﻰ ﺗﺄﻣﻴﻠﻨﺎ ﻟﺬﺓ ﺍﻟﻘﺮﺏ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﻟﻴﺖ ﺷﻌﺮﻱ ﻋﻼﻡ ﺻﺪﻙ ﻋﻨﺎ ‪ ...‬ﺑﻌﺪ ﻣﺎ ﻛﻨﺖ ﺗﺪﻋﻲ ﺍﻷﺷﻮﺍﻗﺎ؟‬
‫ﻻﲡﺎﺭ ﺍﻟﺰﻣﺎﻥ ﺳﺒﻘﺎ ﺇﱃ ﺍﳍﺠﺮ ‪ ...‬ﻓﻤﺎ ﺯﺍﻝ ﺻﺮﻓﺔ ﺳﺒﺎﻗﺎ‬
‫ﺃﻧﺖ ﻏﺮ ﺑﻐﺪﺭﻩ ﻓﻠﻬﺬﺍ ‪ ...‬ﻗﺪ ﺗﻌﺠﻠﺖ ﺑﺎﻟﺼﺪﻭﺩ ﺍﻟﻔﺮﺍﻕ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﺑﲎ ﺃﰉ ﺇﻥ ﻋﺪﺍ ﺩﻫﺮ ﻓﻔﺮﻗﻨﺎ ‪ ...‬ﻓﻬﻢ ﻧﻔﺴﻰ ﺑﻜﻢ ﻣﺎ ﻋﺸﺖ ﳎﺘﻤﻊ‬
‫ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﺍﻟﺬﻯ ﰱ ﺍﻟﻨﻔﺲ ﻣﻦ ﺃﺳﻒ ‪ ...‬ﻋﻠﻴﻜﻢ ﻭﺣﻨﲔ ﻟﻴﺲ ﻳﻨﻘﻄﻊ‬
‫ﺗﺮﺣﺘﻢ ﺃﺩﻣﻌﻰ ﺣﱴ ﻟﻘﺪ ﳏﻠﺖ ‪ ...‬ﺟﻔﻮﻥ ﻋﻴﲏ ﻭﻣﺎﺕ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻄﻤﻊ‬
‫ﻭﺇﻥ ﺩﻫﺮﺍ ﺭﻣﻰ ﻋﻦ ﺟﻴﺪﻩ ﺩﺭﺭﺍ ‪ ...‬ﺃﻣﺜﺎﻟﻜﻢ ﻟﺰﻣﺎﻥ ﻋﺎﻃﻞ ﺿﺮﻉ‬
‫ﻭﻣﻨﻬﻢ ﺟﺪﻩ ﺳﺪﻳﺪ ﺍﳌﻠﻚ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﻣﻘﻠﺪ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺷﺮﻃﻪ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻰ ﺑﻨﻴﻪ ﻗﺎﻝ‪ :‬ﻫﻮ ﺟﺪ‬
‫ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻣﻮﻓﻮﺭ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﺃﺣﻜﻢ ﺁﺳﺎﺱ ﳎﺪﻩ ﻭﺷﺎﺩﻫﺎ‪ ،‬ﻭﻓﻀﻞ ﺃﻣﺮﺍﺀ ﺩﻳﺎﺭ ﺑﻜﺮ ﻭﺍﻟﺸﺎﻡ ﻭﺳﺎﺩﻫﺎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻠﻰ ﲪﺰﺓ ﺑﻦ ﺃﺳﺪ‪ :‬ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﰱ ﺭﺟﺐ‪ ،‬ﻣﻠﻚ ﺍﻷﻣﲑ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ‬
‫ﻣﻘﻠﺪ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﺣﺼﻦ ﺷﻴﺰﺭ‪ ،‬ﻣﻦ ﺍﻷﺳﻘﻒ ﺍﻟﺬﻯ ﻛﺎﻥ ﻓﻴﻪ ﲟﺎﻝ ﺑﺬﻟﻪ ﻟﻪ‪ ،‬ﻭﺃﺭﻏﺒﻪ ﻓﻴﻪ ﺇﱃ ﺃﻥ ﺣﺼﻞ ﰱ ﻳﺪﻩ‪،‬‬
‫ﻭﺷﺮﻉ ﰱ ﻋﻤﺎﺭﺗﻪ ﻭﲢﺼﻴﻨﻪ‪ ،‬ﻭﺍﳌﺼﺎﻧﻌﺔ ﻋﻨﻪ ﺇﱃ ﺃﻥ ﲤﻜﻨﺖ ﺣﺎﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﻗﻮﻳﺖ ﻧﻔﺴﻪ ﰱ ﲪﺎﻳﺘﻪ‪ ،‬ﻭﺍﳌﺪﺍﻓﻌﺔ ﻋﻨﻪ‬
‫ﻭﺍﻷﻣﲑ ﺳﺪﻳﺪ ﺍﳌﻠﻚ‪ ،‬ﻫﻮ ﳑﺪﻭﺡ ﻓﺤﻮﻝ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺍﻟﺬﻱ ﺍﻣﺘﺪﺣﻪ ﺍﺑﻦ ﺣﻴﻮﺱ ﺑﻘﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺃﻭﳍﺎ ‪ -‬ﻭﻛﺘﺒﻬﺎ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﻃﺮﺍﺑﻠﺲ ﻭﻫﻮ ﲝﻠﺐ ‪: -‬‬
‫ﺃﻣﺎ ﺍﻟﻔﺮﺍﻕ ﻓﻘﺪ ﻋﺎﺻﻴﺘﻪ ﻓﺄﰉ ‪ ...‬ﻭﻃﺎﻟﺖ ﺍﳊﺮﺏ ﺇﻻ ﺃﻧﻪ ﻏﻠﺒﺎ‬
 ‫ﺃﺭﺍﱏ ﺍﻟﺒﲔ ﳌﺎ ﺣﻢ ﻋﻦ ﻗﺪﺭ ‪ ...‬ﻭﺩﺍﻋﻨﺎ ﻛﻞ ﺟﺪ ﺑﻌﺪﻩ ﻟﻌﺒﺎ‬
‫ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺖ ﺍﺑﻦ ﺍﺑﻨﻪ ﺍﻷﻣﲑ ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﺮﺷﺪ‪ ،‬ﺍﺑﻦ ﻋﻠﻰ ﻋﻦ ﻭﻓﺎﺓ ﺟﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎﺕ ﺳﻨﺔ ﲬﺲ ﻭﺳﺒﻌﲔ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﳎﺪ ﺍﻟﻌﺮﺏ ﺍﻟﻌﺎﻣﺮﻱ ﺑﺄﺻﺒﻬﺎﻥ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﻷﻣﲑ ﺃﺑﻮ ﺳﻼﻣﺔ ﻣﺮﺷﺪ ﻷﺑﻴﻪ ﺍﻷﻣﲑ‪،‬‬
‫ﺃﰉ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻣﻘﻠﺪ ﰱ ﻏﻼﻡ ﻟﻪ ﺿﺮﺑﻪ‪ ،‬ﻭﻗﺪ ﺃﺑﺪﻉ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻭﺃﻋﺮﺏ‪:‬‬
‫ﺃﺳﻄﻮ ﻋﻠﻴﻪ ﻭﻗﻠﱮ ﻟﻮ ﲤﻜﻦ ﻣﻦ ‪ ...‬ﻛﻔﻰ ﻏﻠﻬﻤﺎ ﻏﻴﻈﺎ ﺇﱃ ﻋﻨﻘﻲ‬
‫ﻭﺃﺳﺘﻌﲑ ﺇﺫﺍ ﻋﺎﺗﺒﺘﻪ ﺣﻨﻘﺎ ‪ ...‬ﻭﺃﻳﻦ ﺫﻝ ﺍﳍﻮﻯ ﻣﻦ ﻋﺰﺓ ﺍﳊﻨﻖ‬
‫ﻗﺎﻝ ﻭﺃﻧﺸﺪﱐ ﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻣﺎﺫﺍ ﺍﻟﻨﺠﻴﻊ ﺑﻮﺟﻨﺘﻴﻚ ﻭﻟﻴﺲ ﻣﻦ ‪ ...‬ﺷﺪﺥ ﺍﻷﻧﻮﻑ ﻋﻠﻰ ﺍﳋﺪﻭﺩ ﺭﻋﺎﻑ‬

‫ﺃﳊﺎﻇﻨﺎ ﺟﺮﺣﺘﻚ ﺣﲔ ﺗﻌﺮﺿﺖ ‪ ...‬ﻟﻚ ﺃﻡ ﺃﺩﳝﻚ ﺟﻮﻫﺮ ﺷﻔﺎﻑ‬

‫ﻭﻗﺮﺃﺕ ﻟﻪ ﰲ ﳎﻤﻮﻉ‪.‬‬
‫ﺇﺫﺍ ﺫﻛﺮﺕ ﺃﻳﺎﺩﻳﻚ ﺍﻟﱴ ﺳﻠﻔﺖ ‪ ...‬ﻣﻊ ﺳﻮﺀ ﻓﻌﻠﻲ ﻭﺯﻻﺗﻰ ﻭﳎﺘﺮﻣﻲ‬
‫ﺃﻛﺎﺩ ﺃﻓﺘﻞ ﻧﻔﺴﻰ ﰒ ﳝﻨﻌﲏ ‪ ...‬ﻋﻠﻤﻰ ﺑﺄﻧﻚ ﳎﺒﻮﻝ ﻋﻠﻰ ﺍﻟﻜﺮﻡ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻣﻦ ﻛﺎﻥ ﻳﺮﺿﻰ ﺑﺬﻝ ﰱ ﻭﻻﻳﺘﻪ ‪ ...‬ﻣﻦ ﺧﻮﻑ ﻋﺰﻝ ﻓﺈﱏ ﻟﺴﺖ ﺑﺎﻟﺮﺍﺿﻲ‬
‫ﻗﺎﻟﻮﺍ ﻓﻨﺮﻛﺐ ﺃﺣﻴﺎﻧﺎ ﻓﻘﻠﺖ ﳍﻢ ‪ ...‬ﲢﺖ ﺍﻟﺼﻠﻴﺐ ﻭﻻ ﰱ ﻣﻮﺿﻊ ﺍﻟﻘﺎﺿﻰ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻻﺗﻌﺠﻠﻮﺍ ﺑﺎﳍﺠﺮ ﺇﻥ ﺍﻟﻨﻮﻯ ‪ ...‬ﲢﻤﻞ ﻋﻨﻜﻢ ﻣﺆﻧﺔ ﺍﳍﺠﺮ‬
‫ﻭﻇﺎﻫﺮﻭﻧﺎ ﺑﻮﻓﺎﺀ ﻓﻘﺪ ‪ ...‬ﺃﻏﻨﺎﻛﻢ ﺍﻟﺒﲔ ﻋﻦ ﺍﳍﺠﺮ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺃﻟﻘﻲ ﺍﳌﻨﻴﺔ ﰱ ﺩﺭﻋﲔ ﻗﺪ ﻧﺴﺠﺎ ‪ ...‬ﻣﻦ ﺍﳌﻨﻴﺔ ﻻ ﻣﻦ ﻧﺴﺞ ﺩﺍﻭﺩ‬
‫ﺇﻥ ﺍﻟﺬﻯ ﺻﻮﺭ ﺍﻷﺷﻴﺎﺀ ﺻﻮﺭﱐ ‪ ...‬ﻧﺎﺭﺍ ﻣﻦ ﺍﻟﺒﺄﺱ ﰲ ﲝﺮ ﻣﻦ ﺍﳉﻮﺩ‬
‫ﻭﻫﺬﺍﻥ ﺍﻟﺒﻴﺘﺎﻥ ﻳﺮﻭﻳﺎﻥ ﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ ﻣﻠﻚ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﻟﺴﺪﻳﺪ ﺍﳌﻠﻚ‪ ،‬ﻣﻦ ﳎﻤﻮﻉ ﺃﺳﺎﻣﺔ‪:‬‬
‫ﻛﻴﻒ ﺍﻟﺴﻠﻮ ﻭﺣﺐ ﻣﻦ ﻫﻮ ﻗﺎﺗﻠﻲ ‪ ...‬ﺃﺩﱏ ﺇﱄ ﻣﻦ ﺍﻟﻮﺭﻳﺪ ﺍﻷﻗﺮﺏ‬
‫ﺇﱏ ﻷﻋﻤﻞ ﻓﻜﺮﺗﻰ ﰱ ﺳﻠﻮﺓ ‪ ...‬ﻋﻨﻪ ﻓﻴﻈﻬﺮ ﰱ ﺫﻝ ﺍﳌﺬﻧﺐ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺑﻜﺮﺕ ﺗﻨﻈﺮ ﺷﻴﱯ ‪ ...‬ﻭﺛﻴﺎﰊ ﻳﻮﻡ ﻋﻴﺪ‬
‫ﰒ ﻗﺎﻟﺖ ﱃ ﻬﺑﺰﺀ ‪ ...‬ﻳﺎ ﺧﻠﻴﻘﺎ ﰲ ﺟﺪﻳﺪ‬
‫ﻻﺗﻐﺎﻟﻄﲏ ﻓﻤﺎ ﺗﺺ ‪ ...‬ﱀ ﺇﻻ ﻟﻠﺼﺪﻭﺩ‬
‫ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪ :‬ﺃﻧﺸﺪﺕ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻭﺍﻟﻘﻄﻊ ﲨﻴﻌﻬﺎ‪ ،‬ﺍﻷﻣﲑ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﺃﺳﺎﻣﺔ‪ ،‬ﰱ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ‪ ،‬ﻓﺄﻧﻜﺮ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﳉﺪﻩ ﺳﻮﻯ ﺍﻟﺒﻴﺘﲔ ﺍﻟﻠﺬﻳﻦ ﺃﻭﳍﻤﺎ‪ :‬ﻻﺗﻌﺠﻠﻮﺍ ﺑﺎﳍﺠﺮ ﺇﻥ ﺍﻟﻨﻮﻯ ﻭﺃﻧﺸﺪﱐ ﳉﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻛﺘﺐ ﻬﺑﺎ ﺇﱃ‬
 ‫ﺍﻟﻘﺎﺿﻲ ﺟﻼﻝ ﺍﳌﻠﻚ‪ ،‬ﺃﰉ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺎﺭﺓ‪ ،‬ﺻﺎﺣﺐ ﻃﺮﺍﺑﻠﺲ‪:‬‬
‫ﺃﺣﺒﺎﺑﻨﺎ ﻟﻮ ﻟﻘﻴﺘﻢ ﰱ ﻣﻘﺎﻣﻜﻢ ‪ ...‬ﻣﻦ ﺍﻟﺼﺒﺎﺑﺔ ﻣﺎ ﻻﻗﻴﺖ ﰱ ﻇﻌﲎ‬
‫ﻷﺻﺒﺢ ﺍﻟﺒﺤﺮ ﻣﻦ ﺃﻧﻔﺎﺳﻜﻢ ﻳﺒﺴﺎ ‪ ...‬ﻛﺎﻟﱪ ﻣﻦ ﺃﺩﻣﻌﻲ ﻳﻨﺸﻖ ﺑﺎﻟﺴﻔﻦ‬
‫ﻭﻣﻨﻬﻢ ﺍﻷﻣﲑ ﺃﺑﻮ ﺳﻼﻣﺔ‪ ،‬ﻣﺮﺷﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻣﻘﻠﺪ‪ ،‬ﺍﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪،‬ﻭﻭﻟﺪ ﺍﳌﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻟﻪ ﺍﻟﺒﻴﺖ ﺍﻟﻘﺪﱘ‪،‬‬
‫ﻭﺍﻟﻔﻀﻞ ﺍﻟﻌﻤﻴﻢ‪ ،‬ﻣﻦ ﻓﺮﻭﻉ ﺍﻷﻣﻼﻙ‪ ،‬ﺍﻟﻔﺎﺭﻋﻰ ﺍﻷﻣﻼﻙ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﺗﺎﺭﳜﻪ‪ :‬ﺭﺃﻳﺖ ﻣﺼﺤﻔﺎ ﲞﻄﻪ‪ ،‬ﻛﺘﺒﻪ ﲟﺎﺀ ﺍﻟﺬﻫﺐ ﻋﻠﻰ ﺍﻟﻄﺎﻕ ﺍﻟﺼﻮﺭﻯ‪ ،‬ﻣﺎ ﺭﺃﻳﺖ ﻭﻻ ﺃﻇﻦ ﺃﻥ‬
‫ﺍﻟﺮﺍﺋﲔ ﺭﺃﻭﺍ ﻣﺜﻠﻪ‪ ،‬ﻓﻘﺪ ﲨﻊ ﺇﱃ ﻓﻀﺎﺋﻠﻪ ﺣﺴﻦ ﺧﻄﻪ‪ ،‬ﻭﺗﻘﺪﻡ ﲝﺴﻦ ﺗﺪﺑﲑﻩ ﻋﻠﻰ ﺭﻫﻄﻪ ﻭﺃﺳﻦ ﻭﻋﻤﺮ‪ ،‬ﻭﻟﻪ ﺃﻭﻻﺩ‬
‫ﳒﺒﺎﺀ ﺃﳎﺎﺩ‪ ،‬ﻛﺮﻣﺎﺀ ﺃﺟﻮﺍﺩ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻣﺎﺕ ﺑﺸﻴﺰﺭ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋﺔ‪،‬‬
‫ﻓﻴﻤﺎ ﺣﻜﺎﻩ ﻭﻟﺪﻩ ﺃﺳﺎﻣﺔ ﻟﻠﺴﻤﻌﺎﱐ‪ .‬ﻭﺫﻛﺮﻩ ﳎﺪ ﺍﻟﻌﺮﺏ ﺃﺑﻮ ﻓﺮﺍﺱ ﺍﻟﻌﺎﻣﺮﻱ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻘﻴﻤﹰﺎ ﻣﺪﺓ ﺑﺸﻴﺰﺭ ﰲ‬
‫ﻛﻨﻔﻬﻢ‪ ،‬ﺣﺎﻇﻴﺎ ﺑﺮﻓﺪﻫﻢ‪ ،‬ﺳﺎﻣﻴﺎ ﺑﺸﺮﻓﻬﻢ ﻭﺃﺛﲎ ﻋﻠﻰ ﺧﻠﻔﻬﻢ‪ ،‬ﻭﺗﺮﺣﻢ ﻋﻠﻰ ﺳﻠﻔﻬﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻷﻣﲑ ﺣﻴﻨﺌﺬ‬
‫ﺑﻘﻠﻌﺔ ﺷﻴﺰﺭ‪ :‬ﺍﻟﺴﻠﻄﺎﻥ ﺃﺑﻮ ﺍﻟﻌﺴﺎﻛﺮ ﺃﺧﻮﻩ‪ ،‬ﻭﻫﻮ ﳑﺪﻭﺣﻲ ﺍﻟﺬﻯ ﺣﺒﺎﱐ ﺍﻹﻛﺮﺍﻡ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻣﲑ ﻣﺮﺷﺪ‬
‫ﻳﻘﺮﺑﲏ ﻭﻳﻜﺮﻣﲏ‪ ،‬ﻭﻗﺎﻝ ﰱ ﺃﺑﻴﺎﺗﺎ ﻣﻨﻬﺎ‬
‫ﻟﺌﻦ ﻧﺴﻰ ﺍﻣﺮﺅ ﻋﻬﺪﺍ ﻓﺈﱐ ‪ ...‬ﻟﻌﻬﺪ ﺃﰊ ﺍﻟﻔﻮﺍﺭﺱ ﻏﲑ ﻧﺎﺱ‬
‫ﻭﻣﺎ ﻋﺎﺵ ﺍﻷﻣﲑ ﺃﺑﻮ ﻓﺮﺍﺱ ‪ ...‬ﻓﻤﺎ ﻣﺎﺕ ﺍﻷﻣﲑ ﺃﺑﻮ ﻓﺮﺍﺱ‬
‫ﻛﻨﻴﺔ ﺍﻟﻌﺎﻣﺮﻱ ﺃﺑﻮ ﻓﺮﺍﺱ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﻓﺮﺍﺱ ﺑﻦ ﲪﺪﺍﻥ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﺎﻣﺮﻱ ﻳﻨﺒﺠﺢ ﺑﺎﻟﺒﻴﺘﲔ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺴﻤﻌﺎﱐ ﰲ‬
‫ﺗﺎﺭﳜﻪ‪ ،‬ﺃﻧﺸﺪﱐ ﻭﻟﺪﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺍﺑﻦ ﻣﺮﺷﺪ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻣﻘﻠﺪ ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﻣﻦ ﺣﻔﻈﻪ ﻋﻨﺪ ﺍﻟﻘﺒﺔ ﺍﻟﱴ ﻓﻴﻬﺎ‬
‫ﻗﱪ ﺃﻳﻮﺏ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻋﻨﺪ ﻋﻘﺒﺔ ﺃﻓﻴﻖ‪ ،‬ﺑﻨﻮﺍﺣﻰ ﺍﻷﺭﺩﻥ ﻗﺎﻝ‪ ،‬ﻭﺃﻧﺎ ﻗﺎﺋﻢ ﺃﻛﺘﺐ‪ ،‬ﻭﻫﻮ ﻭﻏﻠﻤﺎﻧﻪ‬
‫ﻋﻠﻰ ﺍﳋﻴﻞ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﻭﺍﻟﺪﺍﻯ ﺍﳌﺮﺷﺪ ﺑﻦ ﻋﻠﻰ ﻟﻨﻔﺴﻪ ﺑﺸﻴﺰﺭ‪:‬‬
‫ﻇﻠﻮﻡ ﺃﺑﺖ ﰱ ﺍﻟﻌﻠﻢ ﺇﻻ ﺍﻟﺘﻤﺎﺩﻳﺎ ‪ ...‬ﻭﰱ ﺍﻟﺼﺪ ﻭﺍﳍﺠﺮﺍﻥ ﺇﻻ ﺗﻨﺎﻫﻴﺎ‬
‫ﺷﻜﺖ ﻫﺠﺮﻧﺎ ﻭﺍﻟﺬﻧﺐ ﰱ ﺫﺍﻙ ﺫﻧﺒﻬﺎ ‪ ...‬ﻓﻴﺎ ﻋﺠﺒﺎ ﻣﻦ ﻇﺎﱂ ﺟﺎﺀ ﺷﺎﻛﻴﺎ‬
‫ﻭﻃﺎﻭﻋﺖ ﺍﻟﻮﺍﺷﲔ ﰲ ﻭﻃﺎﳌﺎ ‪ ...‬ﻋﺼﻴﺖ ﻋﺬﻭﻻ ﰱ ﻫﻮﺍﻫﺎ ﻭﻭﺍﺷﻴﺎ‬
‫ﻭﻣﺎﻝ ﻬﺑﺎ ﺗﻴﻪ ﺍﳉﻤﺎﻝ ﺇﱃ ﺍﻟﻌﻼ ‪ ...‬ﻭﻫﻴﻬﺎﺕ ﺃﻥ ﺃﻣﺴﻰ ﳍﺎ ﺍﻟﺪﻫﺮ ﻗﺎﻟﻴﺎ‬
‫ﻭﻻ ﻧﺎﺳﻴﺎ ﻣﺎ ﺍﺳﺘﻮﺩﻋﺖ ﻣﻦ ﻋﻬﻮﺩﻫﺎ ‪ ...‬ﻭﺇﻥ ﻫﻲ ﺃﺑﺪﺕ ﺟﻔﻮﺓ ﻭﺗﻨﺎﺳﻴﺎ‬
‫ﻭﻣﻨﻬﺎ ﰱ ﺍﻟﻌﺘﺎﺏ‪:‬‬
‫ﻭﻗﻠﺖ‪ :‬ﺃﺧﻰ ﻳﺮﻋﻰ ﺑﲏ ﻭﺃﺳﺮﰐ ‪ ...‬ﻭﳛﻔﻆ ﻓﻴﻬﻢ ﻋﻬﺪﰐ ﻭﺫﻣﺎﻣﻴﺎ‬
‫ﻭﳚﺰﻳﻬﻢ ﻣﺎ ﱂ ﺃﻛﻠﻔﻪ ﻓﻌﻠﻪ ‪ ...‬ﻟﻨﻔﺴﻲ ﻓﻌﺪ ﺃﻋﺪﺩﺗﻪ ﻣﻦ ﺗﺮﺍﺛﻴﺎ‬
‫ﻓﺄﺻﺒﺤﺖ ﺻﻔﺮ ﺍﻟﻜﻒ ﳑﺎ ﺭﺟﻮﺗﻪ ‪ ...‬ﺃﺭﻯ ﺍﻟﻴﺄﺱ ﻗﺪ ﻏﻄﻰ ﺳﺒﻴﻞ ﺭﺟﺎﺋﻴﺎ‬
‫ﻓﻤﺎ ﻟﻚ ﳌﺎ ﺃﻥ ﺣﲎ ﺍﻟﺪﻫﺮ ﺻﻌﺪﰐ ‪ ...‬ﻭﺛﻠﻢ ﻣﲏ ﺻﺎﺭﻣﺎ ﻛﺎﻥ ﻣﺎﺿﻴﺎ‬

‫ﺗﻨﻜﺮﺕ ﺣﱴ ﺻﺎﺭ ﺑﺮﻙ ﻗﺴﻮﺓ ‪ ...‬ﻭﻗﺮﺑﻚ ﻣﻨﻬﻢ ﺟﻔﻮﺓ ﻭﺗﻨﺎﺳﻴﺎ‬

‫ﻋﻠﻰ ﺃﻧﲎ ﻣﺎﺣﻠﺖ ﻋﻤﺎ ﻋﻬﺪﺗﻪ ‪ ...‬ﻭﻻ ﻏﲑﺕ ﻫﺬﻱ ﺍﻟﺸﺆﻭﻥ ﻭﺩﺍﺩﻳﺎ‬
 ‫ﻓﻼ ﺯﻋﺰﻋﺘﻚ ﺍﳊﺎﺩﺛﺎﺕ ﻓﺈﻧﲏ ‪ ...‬ﺃﺭﺍﻙ ﳝﻴﲏ ﻭﺍﻷﻧﺎﻡ ﴰﺎﻟﻴﺎ‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺮﺃﺕ ﰱ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﻛﻠﻤﺔ ﻧﻈﻤﻬﺎ ﺍﳋﻄﻴﺐ ﺃﺏ ﺍﻟﻔﻀﻞ‪ ،‬ﳛﲕ ﺑﻦ ﺳﻼﻡ ﺍﳊﺼﻜﻔﻲ‪ ،‬ﰱ ﺟﻮﺍﺏ ﺭﺳﺎﻟﺔ‬
‫ﻭﺻﻠﺘﻪ ﻣﻦ ﺍﻷﻣﲑ ﻋﻠﻰ ﺑﻦ ﻣﺮﺷﺪ ﻣﻦ ﺷﻴﺰﺭ‪ ،‬ﻭﻫﻰ‪:‬‬
‫ﺣﻮﻯ ﻣﺮﺷﺪ ﻭﺍﺑﻨﺎﻩ ﻏﺮ ﺍﳌﻨﺎﻗﺐ ‪ ...‬ﻭﺣﻠﻮﺍ ﻣﻦ ﺍﻟﻌﻠﻴﺎﺀ ﺃﻋﻠﻰ ﺍﳌﺮﺍﺗﺐ‬
‫ﺫﻭﺍﺋﺐ ﳎﺪ ﻣﺎ ﻋﻠﻤﺖ ﺑﺄﻬﻧﻢ ‪ ...‬ﻣﻦ ﺍﻟﻌﻠﻢ ﺃﻳﻀﺎ ﰱ ﺍﻟﺬﺭﻯ ﻭ ﺍﻟﺬﻭﺍﺋﺐ‬
‫ﺃﻧﺖ ﻣﻦ ﻋﻠﻰ ﺭﻭﺿﺔ ﺟﺎﺩ ﺭﻭﺿﻬﺎ ‪ ...‬ﺳﺤﺎﺋﺐ ﻓﻀﻞ ﻻ ﻛﺠﻮﺩ ﺍﻟﺴﺤﺎﺋﺐ‬
‫ﺑﺄﺑﻴﺎﺕ ﺷﻌﺮ ﺃﻓﺤﻤﺖ ﻛﻞ ﺷﺎﻋﺮ ‪ ...‬ﻭﺁﻳﺎﺕ ﻧﺜﺮ ﺃﻋﺠﺒﺖ ﻛﻞ ﺧﺎﻃﺐ‬
‫ﻭﻏﺮ ﻣﻌﺎﻥ ﺃﻋﺠﺰﻥ ﻛﻞ ﻋﺎﱂ ‪ ...‬ﻭﺃﺳﻄﺮ ﺧﻂ ﺃﺭﻋﺸﺖ ﻛﻞ ﻛﺎﺗﺐ‬
‫ﻭﺭﺑﻊ ﻟﻮﺭﺩ ﻭﺍﻗﺪ ﳌﻄﺎﻟﻊ ‪ ...‬ﺭﺑﻴﻊ ﻟﻮﻓﺪ ﻭﺍﺭﺩ ﲟﻄﺎﻟﺐ‬
‫ﻭﺧﻮﺩ ﺭﻣﺖ ﺑﺎﻟﺴﺤﺮ ﻋﻦ ﻗﻮﺱ ﺣﺎﺟﺐ ‪ ...‬ﳍﺎ ﰲ ﺍﻟﻌﻼ ﻓﺨﺮ ﻋﻠﻰ ﻗﻮﺱ ﺣﺎﺟﺐ‬
‫ﻓﻠﻮ ﻗﻄﺒﺖ ﺑﻮﻣﺎ ﳌﺎ ﻗﻄﺒﺖ ﳍﺎ ‪ ...‬ﻭﺟﻮﻩ ﻭﻻ ﻏﻄﺖ ﻋﻠﻰ ﺣﻜﻢ ﺷﺎﺭﺏ‬
‫ﻭﻣﻨﻬﻢ ﲪﻴﺪ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺑﻦ ﻣﻐﻴﺚ‪ ،‬ﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﻫﺎﺷﻢ‪ ،‬ﺃﺑﻮ ﺍﻟﻐﻨﺎﺋﻢ‪،‬‬
‫ﺍﳌﻠﻘﺐ ﲟﻜﲔ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻟﺪ ﺑﺸﻴﺰﺭ ﰲ ﺗﺎﺳﻊ ﲨﺎﺩﻱ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻧﺸﺄ ﻬﺑﺎ‪ ،‬ﻭﺍﻧﺘﻘﻞ‬
‫ﺇﱃ ﺩﻣﺸﻖ‪ ،‬ﻓﺴﻜﻨﻬﺎ ﻣﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻛﺘﺐ ﰱ ﺍﻟﻌﺴﻜﺮ‪ ،‬ﻭﻛﺎﻥ ﳛﻔﻆ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺟﻴﺪ‪ ،‬ﻭﻓﻴﻪ ﺷﺠﺎﻋﺔ‬
‫ﻭﻋﻔﺎﻑ‪ ،‬ﻭﻣﺎﺕ ﰱ ﻧﺼﻒ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ ﲝﻠﺐ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻣﺎ ﺑﻌﺪ ﺟﻠﻖ ﻟﻠﻤﺮﺗﺎﺩ ﻣﻨﺰﻟﺔ ‪ ...‬ﻭﻻ ﻛﺴﻜﺎﻬﻧﺎ ﰱ ﺍﻷﺭﺽ ﺳﻜﺎﻥ‬
‫ﻓﻜﻠﻬﺎ ﺠﻤﻟﺎﻝ ﺍﻟﻄﺮﻑ ﻣﻨﺘﺰﻩ ‪ ...‬ﻭﻛﻠﻬﻢ ﻟﺼﺮﻭﻑ ﺍﻟﺪﻫﺮ ﺃﻗﺮﺍﻥ‬
‫ﻭﻫﻢ ﻭﺇﻥ ﺑﻌﺪﻭﺍ ﻋﲎ ﺑﻨﺴﺒﺘﻬﻢ ‪ ...‬ﺇﺫﺍ ﺑﻠﻮﻬﺗﻢ ﺑﺎﻟﻮﺩ ﺇﺧﻮﺍﻥ‬
‫ﻭﻗﺎﻝ ﰲ ﺃﺧﻴﻪ ﳛﲕ‪:‬‬
‫ﺑﺎﻟﺸﺎﻡ ﱄ ﺣﺪﺙ ﻭﺟﺪﺕ ﺑﻔﻘﺪﻩ ‪ ...‬ﻭﺟﺪﺍ ﻳﻜﺎﺩ ﺍﻟﻘﻠﺐ ﻣﻨﻪ ﻳﺬﻭﺏ‬
‫ﻓﻴﻪ ﻣﻦ ﺍﻟﺒﺄﺱ ﺍﳌﻬﻴﺐ ﺻﻮﺍﻋﻖ ‪ ...‬ﲣﺸﻰ ﻭﻣﻦ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ ﻗﻠﻴﺐ‬
‫ﻓﺎﺭﻗﺖ ﺣﱴ ﺣﺴﻦ ﺻﱪﻯ ﺑﻌﺪﻩ ‪ ...‬ﻭﻫﺠﺮﺕ ﺣﱴ ﺍﻟﻨﻮﻡ ﻭﻫﻮ ﺣﺒﻴﺐ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﻫﺒﺔ ﺍﷲ‪ ،‬ﻭﺃﻧﺸﺪﻧﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻳﺬﻛﺮﱐ ﳛﲕ ﺍﻟﺮﻣﺎﺡ ﺷﻮﺍﺭﻋﺎ ‪ ...‬ﻭﺑﻴﺾ ﺍﳌﻮﺍﺿﻰ ﺟﺮﺩﺕ ﻟﻠﻮﻗﺎﺋﻊ‬
‫ﻭﺃﻗﺴﻢ ﻣﺎ ﺭﺅﻳﺎﻩ ﰲ ﺍﻟﻌﲔ ﻬﺑﺠﺔ ‪ ...‬ﺑﺄﺣﺴﻦ ﻣﻦ ﺃﻭﺻﺎﻓﻪ ﰱ ﺍﳌﺴﺎﻣﻊ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﺳﻼﻓﺔ ﺃﺯﺭﻯ ﺍﲪﺮﺍﺭ ﺷﻌﺎﻋﻬﺎ ‪ ...‬ﺑﺎﻟﻮﺭﺩ ﻭﺍﻟﻮﺟﻨﺎﺕ ﻭﺍﻟﻴﺎﻗﻮﺕ‬
‫ﺟﺎﺀﺕ ﻣﻊ ﺍﻟﺴﺎﻗﻰ ﺗﻨﲑ ﺑﻜﺄﺳﻬﺎ ‪ ...‬ﻓﻜﺄﻬﻧﺎ ﺍﻟﻼﻫﻮﺕ ﰱ ﺍﻟﻨﺎﺳﻮﺕ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﻧﺎ ﻟﻨﻔﺴﻪ ﰱ ﺻﺪﻳﻖ ﻟﻪ ﻳﻌﺎﺗﺒﻪ‪:‬‬
‫ﺃﺩﻧﻮ ﺑﻮﺩﻯ ﻭﺣﻈﻰ ﻣﻨﻚ ﻳﺒﻌﺪﱏ ‪ ...‬ﻫﺬﺍ‪ :‬ﻟﻌﻤﺮﻙ ﻋﲔ ﺍﻟﻐﱭ ﻭﺍﻟﻐﱭ‬
‫ﻭﺇﻥ ﺗﻮﺧﻴﺘﲏ ﻳﻮﻣﺎ ﺑﻼﺋﻤﺔ ‪ ...‬ﺭﺟﻌﺖ ﺑﺎﻟﻠﻮﻡ ﺇﺑﻘﺎﺀ ﻋﻠﻰ ﺍﻟﺰﻣﻦ‬
 ‫ﻭﺣﺴﻦ ﻃﲎ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻚ ﻓﻬﻞ ‪ ...‬ﻏﲑﺕ ﺑﺎﻟﻈﻦ ﰉ ﻋﻦ ﺭﺃﻳﻚ ﺍﳊﺴﻦ‬
‫ﻭﻣﻨﻬﻢ ﺍﻷﻣﲑ ﺷﺮﻑ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰉ ﺍﻟﻌﺴﺎﻛﺮ‪ ،‬ﺳﻠﻄﺎﻥ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﻛﺎﻥ ﺃﺑﻮﻩ ﻋﻢ‬
‫ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﺮﺷﺪ‪ ،‬ﺃﻣﲑ ﺷﻴﺰﺭ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﺑﺎ ﻓﺎﺿﻼ‪ ،‬ﺳﻜﻦ ﳌﺎ ﺃﺧﺬﺕ ﻣﻨﻬﻢ ﺷﻴﺰﺭ ﺑﺪﻣﺸﻖ‪ ،‬ﻭﻣﺎﺕ‬
‫ﻬﺑﺎ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪ :‬ﻭﲰﻌﺖ ﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻭﻣﻬﻔﻬﻒ ﻛﺘﺐ ﺍﳉﻤﺎﻝ ﲞﺪﻩ ‪ ...‬ﺳﻄﺮﺍ ﳛﲑ ﻧﺎﻇﺮ ﺍﳌﺘﺄﻣﻞ‬
‫ﺑﺎﻟﻐﺖ ﰲ ﺍﺳﺘﺨﺮﺍﺟﻪ ﻓﻮﺟﺪﺗﻪ ‪ ...‬ﻻ ﺭﺃﻯ ﺇﻻ ﺭﺃﻯ ﺃﻫﻞ ﺍﳌﻮﺻﻞ‬
‫ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﻋﻤﻪ ﺍﻷﻣﲑ ﻣﺮﻫﻒ ﺑﻦ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻧﺸﺪﱏ ﻟﻪ ﺃﺷﻌﺎﺭﹰﺍ ﻣﻨﻬﺎ ﺑﻴﺘﺎﻥ ﰱ ﺍﻟﻨﺤﻞ ﻭﺍﻟﺰﻧﺒﻮﺭ ﻭﳘﺎ‪:‬‬
‫ﻭﻣﻐﺮﺩﻳﻦ ﺗﺮﳕﺎ ﰱ ﳎﻠﺲ ‪ ...‬ﻓﻨﻔﺎﳘﺎ ﻷﺫﺍﳘﺎ ﺍﻷﻗﻮﺍﻡ‬
‫ﻫﺬﺍ ﳚﻮﺩ ﲟﺎ ﳚﻮﺩ ﺑﻌﻜﺴﻪ ‪ ...‬ﻫﺬﺍ ﻓﻴﺤﻤﺪ ﺫﺍ ﻭﺫﺍﻙ ﻳﺬﺍﻡ‬
‫ﻳﻌﲎ ﺍﻟﻌﺴﻞ ﻣﻦ ﺍﻟﻨﺤﻞ‪ ،‬ﻭﻋﻜﺴﻪ ﺍﻟﻠﺴﻊ ﻣﻦ ﺍﻟﺰﻧﺒﻮﺭ ﻭﺃﻧﺸﺪﱏ ﺃﻳﻀﺎ ﻟﻪ‪:‬‬
‫ﺳﻘﻴﺖ ﻛﺄﺱ ﺍﳍﻮﻯ ﻋﻼ ﻋﻠﻰ ﻬﻧﻞ ‪ ...‬ﻓﻼ ﺗﺰﺩﱐ ﻛﺄﺱ ﺍﻟﻠﻮﻡ ﻭﺍﻟﻌﺬﻝ‬
‫ﻧﺄﻯ ﺍﳊﺒﻴﺐ ﻓﱮ ﻣﻦ ﻧﺄﻳﻪ ﺣﺮﻕ ‪ ...‬ﻟﻮ ﻻﺑﺴﺖ ﺟﺒﻼ ﻫﺪﺕ ﻗﻮﻯ ﺍﳉﺒﻞ‬
‫ﻭﻟﻮ ﺗﻄﻠﺒﺖ ﺳﻠﻮﺍﻧﺎ ﻟﺰﺩﺕ ﻫﻮﻯ ‪ ...‬ﻭﻗﺪ ﻳﺰﻳﺪ ﺭﺳﻮﺑﺎ ﻬﻧﻀﺔ ﺍﻟﻮﺣﻞ‬
‫ﻋﻔﺖ ﺭﺳﻮﻣﻲ ﻓﻌﺞ ﳓﻮﻯ ﻟﺘﻨﺪﺑﲏ ‪ ...‬ﻓﺎﻟﺼﺐ ﻏﺐ ﺯﻳﺎﻝ ﺍﳊﺐ ﻛﺎﻟﻄﻠﻞ‬

‫ﺻﺤﻮﺕ ﻣﻦ ﻗﻬﻮﺓ ﺗﻨﻔﻰ ﺍﳍﻤﻮﻡ ﻬﺑﺎ ‪ ...‬ﻟﻜﻨﲏ ﲦﻞ ﻣﻦ ﻃﺮﻓﺔ ﺍﻟﺜﻤﻞ‬

‫ﺃﺻﱪ ﺍﻟﻨﻔﺲ ﻋﻨﻪ ﻭﻫﻰ ﻗﺎﺋﻠﺔ ‪ ...‬ﻣﺎﱃ ﺑﻌﺎﺩﻳﺔ ﺍﻷﺷﻮﺍﻕ ﻣﻦ ﻗﺒﻞ‬
‫ﻛﻢ ﻣﻴﺘﺔ ﻭﺣﻴﺎﺓ ﺫﻗﺖ ﻃﻌﻤﻬﻤﺎ ‪ ...‬ﻣﺬ ﺫﻗﺖ ﻃﻌﻢ ﺍﻟﻨﻮﻯ ﻟﻠﻴﺄﺱ ﻭﺍﻷﻣﻞ‬
‫ﻭﺍﻟﻨﻔﺲ ﺇﻥ ﺧﺎﻃﺮﺕ ﰱ ﻏﻤﺮﺓ ﻭﺃﻟﺚ ‪ ...‬ﻣﻨﻬﺎ ﻭﺇﻥ ﺧﺎﻃﺮﺕ ﰱ ﺍﻟﻮﺟﺪ ﱂ ﺗﺌﻞ‬
‫ﳍﺎ ﺩﺭﻭﻉ ﺗﻘﻴﻬﺎ ﻣﻦ ﺳﻬﺎﻡ ﻳﺪ ‪ ...‬ﳍﻞ ﺩﺭﻭﻉ ﺗﻘﻴﻬﺎ ﺃﺳﻬﻢ ﺍﳌﻘﻞ‬
‫ﻓﺎﻧﻈﺮ ﺇﻟﻴﻪ ﺗﺮ ﺍﻷﻗﻤﺎﺭ ﰱ ﻗﻤﺮ ‪ ...‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺗﺮ ﺍﻟﻌﺸﺎﻕ ﰱ ﺭﺟﻞ‬
‫ﺑﺄﻯ ﺃﻣﺮ ﺳﺄﳒﻮ ﻣﻦ ﻫﻮﻯ ﺭﺷﺎ ‪ ...‬ﰱ ﺟﻔﻨﻪ ﺳﺤﺮ ﻫﺎﺭﻭﺕ ﻭﺳﻴﻒ ﻋﻠﻰ‬
‫ﺇﺫﺍ ﺭﻣﻰ ﻃﺮﻓﻪ ﺑﺎﻟﻠﺤﻆ ﻗﺎﻝ ﻟﻪ ‪ ...‬ﻗﻠﱮ ﺃﻋﺪ ﻻ ﺭﻣﺎﻙ ﺍﷲ ﺑﺎﻟﺸﻠﻞ‬
‫ﺃﻣﻦ ﺑﲏ ﺍﻟﺮﻭﻡ ﺫﺍ ﺍﻟﺮﺍﻣﻲ ﺍﻟﺬﻯ ﻓﺘﻜﺖ ‪ ...‬ﺳﻬﺎﻣﻪ ﺑﺎﻟﻮﺭﻯ ﺃﻡ ﻣﻦ ﺑﲏ ﺛﻌﻞ؟‬
‫ﺇﻥ ﺧﻔﺖ ﺭﻭﻋﺔ ﻫﺠﺮﺍﻥ ﺍﳊﺒﻴﺐ ﻓﻘﺪ ‪ ...‬ﺃﻣﻨﺖ ﰲ ﺣﺒﻪ ﻣﻦ ﺭﻭﻋﺔ ﺍﻟﻌﺬﻝ‬
‫ﻭﻣﻨﻬﻢ ﺍﻷﻣﲑ ﺃﺑﻮ ﺍﻟﻔﺘﺢ‪ ،‬ﳛﲕ ﺑﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﻟﻘﺒﻪ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺫﻛﺮﻩ ﺍﻷﻣﲑ ﻣﺮﻫﻒ ﺑﻦ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﺫﻛﺮ‬
‫ﺃﻧﻪ ﻗﺘﻞ ﻋﻠﻰ ﺑﻌﻠﺒﻚ‪ ،‬ﰱ ﺳﻨﺔ ﺃﺭﺑﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ ﻭﺃﻧﺸﺪﱏ ﻣﻦ ﺷﻌﺮﻩ‪ ،‬ﻣﺎ ﻛﺘﺒﻪ ﺇﱃ ﺃﺑﻴﻪ ﻋﺰ ﺍﻟﺪﻳﻦ‪ ،‬ﻳﻄﻠﺐ ﻣﻨﻪ‬
‫ﺭﳏﺎ‪:‬‬
‫ﻳﺎ ﺧﲑ ﻗﻮﻡ ﱂ ﻳﺰﻝ ﳎﺪﻫﻢ ‪ ...‬ﰱ ﺻﻔﺤﺎﺕ ﺍﻟﺪﻫﺮ ﻣﺴﻄﻮﺭﺍ‬
‫ﻋﺒﺪﻙ ﻳﺒﻐﻰ ﺃﲰﺮﺍ ﺫﻛﺮﻩ ‪ ...‬ﻣﺎ ﺯﺍﻝ ﺑﲔ ﺍﻟﻨﺎﺱ ﻣﺬﻛﻮﺭﺍ‬
‫ﻣﺴﺪﺩ ﻭﺍﳉﻮﺭ ﻣﻦ ﺷﺄﻧﻪ ‪ ...‬ﺇﻥ ﻧﺎﻝ‪ ،‬ﻭﺗﺮﺍ ﺻﺎﺭ ﻣﻮﺗﻮﺭﺍ‬
 ‫ﻓﺈﻥ ﺗﻔﻀﻠﺖ ﺑﻪ ﻋﺎﺩ ﻋﻦ ‪ ...‬ﺻﺪﻭﺭ ﺃﻋﺪﺍﺋﻚ ﻣﻜﺴﻮﺭﺍ‬
‫ﻭﻣﻨﻬﻢ ﺍﻷﻣﲑ ﻋﺰ ﺍﻟﺪﻭﻟﺔ ﺃﺑﻮ ﺍﳌﺮﻫﻒ‪ ،‬ﻧﺼﺮ ﺑﻦ ﻣﻘﻠﺪ‪ ،‬ﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﻋﻢ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﺃﺳﺎﻣﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪:‬‬
‫ﻛﻨﺎ ﺣﻀﺮﻧﺎ ﻋﻨﺪ ﺍﳌﻠﻚ ﺍﻟﻨﺎﺻﺮ ﻟﻴﻠﺔ ﺑﺪﻣﺸﻖ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ‪ ،‬ﻭﺍﻷﻣﲑ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﺣﺎﺿﺮ‪ ،‬ﻭﺗﻨﺎﺷﺪﻧﺎ ﻣﻠﺢ‬
‫ﺍﻟﻘﺼﺎﺋﺪ‪ ،‬ﻭﻧﺸﺪﻧﺎ ﺿﺎﻟﺔ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻭﺟﺮﻯ ﺣﺪﻳﺚ ﺍﻗﺘﻀﻰ ﺇﻧﺸﺎﺩ ﺍﻷﻣﲑ ﺃﺳﺎﻣﺔ ﺑﻴﺘﲔ ﻟﺒﻌﻀﻬﻢ ﰱ ﺍﳌﺸﻂ ﺍﻷﺑﻴﺾ‪،‬‬
‫ﻭﳘﺎ ﻷﰉ ﺍﳊﺴﻦ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﻟﺪﺭﻳﺪﺓ ﺍﳌﻐﺮﰊ‪ ،‬ﻛﺎﻥ ﰱ ﺯﻣﻦ ﺑﲎ ﺻﺎﱀ‪:‬‬
‫ﻛﻨﺖ ﺃﺳﺘﻌﻤﻞ ﺍﻟﺴﻮﺍﺩ ﻣﻦ ﺍﻷﻣﺸﺎﻁ ‪ ...‬ﻭﺍﻟﺸﻌﺮ ﰱ ﺳﻮﺍﺩ ﺍﻟﺪﻳﺎﺟﻲ‬
‫ﺃﺗﻠﻘﻰ ﻣﺜﻼ ﲟﺜﻞ ﻓﻠﻤﺎ ‪ ...‬ﺻﺎﺭ ﻋﺎﺟﺎ ﺳﺮﺣﺘﻪ ﺑﺎﻟﻌﺎﺝ‬
‫ﰒ ﻗﺎﻝ ﺍﻷﻣﲑ‪ :‬ﻭﻗﺪ ﺃﺧﺬ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻋﻤﻰ ﻧﺼﺮ ﻭﻋﻜﺴﻪ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﻛﻨﺖ ﺃﺳﺘﻌﻤﻞ ﺍﻟﺒﻴﺎﺽ ﻣﻦ ﺍﻷﻣﺸﺎﻁ ‪ ...‬ﻋﺠﺒﺎ ﺑﻠﻤﱴ ﻭﺷﺒﺎﰊ‬
‫ﻓﺎﲣﺬﺕ ﺍﻟﺴﻮﺍﺩ ﰱ ﺣﺎﻟﺔ ﺍﻟﺸﻴﺐ ‪ ...‬ﺳﻠﻮﺍ ﻋﻦ ﺍﻟﺼﺒﺎ ﺑﺎﻟﺘﺼﺎﰊ‬
‫ﻭﻗﺎﻝ ﱃ ﺍﻷﻣﲑ ﺃﺳﺎﻣﺔ‪ :‬ﻛﺎﻥ ﻋﻤﻰ ﻧﺼﺮ ﻗﺪ ﺃﺧﺮﺝ ﺣﺠﺔ ﻋﻦ ﻭﺍﻟﺪﺗﻪ‪ ،‬ﻓﺮﺁﻫﺎ ﰱ ﺍﻟﻨﻮﻡ ﻛﺄﻬﻧﺎ ﺗﻨﺸﺪﻩ‪ ،‬ﻓﺄﺗﻴﺘﻪ‬
‫ﻭﺍﻷﺑﻴﺎﺕ ﻋﻠﻰ ﺣﻔﻈﻪ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺟﺰﻳﺖ ﻣﻦ ﻭﻟﺪ ﺑﺮ ﺑﺼﺎﳊﺔ ‪ ...‬ﻓﻘﺪ ﻛﺴﺒﺖ ﺛﻮﺍﺑﺎ ﺁﺧﺮ ﺍﻟﺰﻣﻦ‬
‫ﻭﻗﺪ ﺣﺠﺒﺖ ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﻭﻗﺪ ‪ ...‬ﺃﺗﻴﺘﻪ ﺯﺍﺋﺮﺍ ﻳﺎ ﺧﲑ ﳏﺘﻀﻦ‬
‫ﻓﻼ ﺗﻨﻠﻚ ﻳﺪ ﺍﻷﻳﺎﻡ ﻣﺎ ﻃﻠﻌﺖ ‪ ...‬ﴰﺲ ﻭﻣﺎ ﺻﺪﺣﺖ ﻭﺭﻗﺎﺀ ﰱ ﻓﻨﻦ‬
‫ﻭﻛﺎﻥ ﻧﺼﺮ ﻫﺬﺍ‪ ،‬ﺻﺎﺣﺐ ﻗﻠﻌﺔ ﺷﻴﺰﺭ ﺑﻌﺪ ﻭﺍﻟﺪﻩ ﺳﺪﻳﺪ ﺍﳌﻠﻚ‪ ،‬ﻭﻛﺎﻥ ﻛﺮﳝﺎ ﺫﺍ ﺃﺭﳛﻴﺔ ﺣﺪﺛﲎ ﺍﻷﻣﲑ ﻣﺮﻫﻒ ﺑﻦ‬
‫ﺃﺳﺎﻣﺔ ﲝﻀﺮﺓ ﻭﺍﻟﺪﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺘﺐ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﻣﺴﻠﻢ ﻭﺍﺩﻉ ﺍﳌﻌﺮﻯ‪ ،‬ﺇﱃ ﺍﻷﻣﲑ ﻧﺼﺮ ﰱ ﻧﻜﺒﺔ ﻧﺎﻟﺘﻪ‪:‬‬
‫ﻳﺎﻧﺼﺮ ﻳﺎ ﺍﺑﻦ ﺍﻷﻛﺮﻣﲔ ﻭﻣﻦ ‪ ...‬ﺷﻔﻊ ﺍﻟﺘﻼﺩ ﺑﻄﺎﺭﻑ ﺍﻟﻔﺨﺮ‬
‫ﻫﺬﺍ ﻛﺘﺎﺏ ﻣﻦ ﺃﺧﻰ ﺛﻘﺔ ‪ ...‬ﻳﺸﻜﻮ ﺇﻟﻴﻚ ﻧﻮﺍﺋﺐ ﺍﻟﺪﻫﺮ‬
‫ﻓﺄﻣﻨﻦ ﲟﺎ ﻋﻮﺩﺕ ﻣﻦ ﺣﺴﻦ ‪ ...‬ﻫﺬﺍ ﺃﻭﺍﻥ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ‬
‫ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻧﺼﺮ ﺇﻧﻪ ﱂ ﳛﻀﺮﱏ ﺳﻮﻯ ﻣﺎ ﻫﻮ ﻋﻨﺪﻙ ﻣﻮﺩﻉ‪ ،‬ﻭﻫﻮ ﺳﺘﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﺎﺻﺮﻓﻬﺎ ﰱ ﺑﻌﺾ ﻣﺼﺎﳊﻚ‬
‫ﻭﺍﻋﺬﺭ ﻭﺫﻛﺮ ﺃﻥ ﻧﺼﺮﺍ ﻛﺎﻥ ﺑﺮﺍ ﺑﻮﺍﻟﺪﻩ ﺳﺪﻳﺪ ﺍﳌﻠﻚ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻪ ﺳﺪﻳﺪ ﺍﳌﻠﻚ‪:‬‬
‫ﺟﺰﻯ ﺍﷲ ﻧﺼﺮﺍ ﺧﲑ ﻣﺎ ﺟﺰﻳﺖ ﺑﻪ ‪ ...‬ﺭﺟﺎﻝ ﻗﻀﻮﺍ ﻓﺮﺽ ﺍﻟﻌﻼﺀ ﻭﻧﻔﻠﻮﺍ‬
‫ﻫﻮ ﺍﻟﻮﻟﺪ ﺍﻟﱪ ﺍﻟﻌﻄﻮﻑ ﻭﺇﻥ ﺭﻣﻰ ‪ ...‬ﺑﻪ ﺣﺎﺩﺙ ﻓﻬﻮ ﺍﳊﻤﺎﻡ ﺍﳌﻌﺠﻞ‬
‫ﻳﻔﺪﻳﻚ ﻳﺎ ﻧﺼﺮ ﺭﺟﺎﻝ ﳏﻠﻬﻢ ‪ ...‬ﻣﻦ ﺍﺠﻤﻟﺪ ﻭﺍﻹﺣﺴﺎﻥ ﺃﻥ ﻳﺘﻘﻮﻟﻮﺍ‬
‫ﺳﺄﻟﲎ ﲟﺎ ﺃﻭﻟﻴﺖ ﺑﺎﳌﻮﻗﻒ ﺍﻟﺬﻯ ‪ ...‬ﺗﻘﺮ ﺑﻪ ﺍﻷﻗﺪﺍﻡ ﺃﻭ ﺗﺘﺰﻟﺰﻝ‬
‫ﻭﺃﻟﻘﺎﻙ ﻳﻮﻡ ﺍﳊﺸﺮ ﺃﺑﻴﺾ ﻧﺎﺻﻌﺎ ‪ ...‬ﻭﺃﺷﻜﺮ ﻋﻨﺪ ﺍﷲ ﻣﺎ ﻛﻨﺖ ﺗﻔﻌﻞ‬

‫ﻭﺗﻮﰱ ﻧﺼﺮ ﺑﻦ ﻋﻠﻰ‪ ،‬ﰱ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﺑﺸﻴﺰﺭ ﻭﻣﻨﻬﻢ ﺍﻷﻣﲑ ﻋﻀﺪ ﺍﻟﺪﻳﻦ ﺃﺑﻮ‬
‫ﺍﻟﻔﻮﺍﺭﺱ ﻣﺮﻫﻒ ﺑﻦ ﺃﺳﺎﻣﺔ‪ ،‬ﺑﻦ ﻣﺮﺷﺪ‪ ،‬ﺑﻦ ﻋﻠﻰ‪ ،‬ﺍﺑﻦ ﻣﻘﻠﺪ‪ ،‬ﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﻣﻨﻘﺬ ﻗﺎﻝ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻓﺎﺭﻗﺘﻪ ﰱ‬
‫ﲨﺎﺩﻯ ﺍﻷﻭﱃ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﱴ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﺑﺎﻟﻘﺎﻫﺮﺓ ﳛﻴﺎ‪ ،‬ﻭﻟﻘﻴﺘﻪ ﻬﺑﺎ ﻭﻫﻮ ﺷﻴﺦ ﻇﺮﻳﻒ‪ ،‬ﻭﺍﺳﻊ ﺍﳋﻠﻖ‪ ،‬ﺷﺎﺋﻊ‬
 ‫ﺍﻟﻜﺮﻡ‪ ،‬ﲨﺎﻋﺔ ﻟﻠﻜﺘﺐ‪ ،‬ﻭﺣﻀﺮﺕ ﺩﺍﺭﻩ‪ ،‬ﻭﺍﺷﺘﺮﻯ ﻣﲎ ﻛﺘﺒﺎ‪ ،‬ﻭﺣﺪﺛﲎ ﺃﻥ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ﻣﺎ ﻻﻳﻌﻠﻢ ﻣﻘﺪﺍﺭﻩ‪،‬‬
‫ﺇﻻ ﺃﻧﻪ ﺫﻛﺮ ﱃ‪ ،‬ﺃﻧﻪ ﺑﺎﻉ ﻣﻨﻬﺎ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﳎﻠﺪ ﰱ ﻧﻜﺒﺔ ﳊﻘﺘﻪ‪ ،‬ﻓﻠﻢ ﻳﺆﺛﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﻣﻮﻟﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻟﺪﺕ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔ‪،‬ﻓﻴﻜﻮﻥ ﻋﻤﺮﻉ ﺇﱃ ﻭﻗﺘﻨﺎ ﻫﺬﺍ‪ ،‬ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﺳﻨﺔ‪،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﻗﻌﺪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ‬
‫ﺍﳊﺮﻛﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺻﺤﻴﺢ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺬﻫﻦ‪ ،‬ﻭﺍﻟﻔﻄﻨﺔ ﻭﺍﻟﺒﺼﺮ‪ ،‬ﻳﻘﺮﺃ ﺍﳋﻂ ﺍﻟﺪﻗﻴﻖ ﻛﻘﺮﺍﺀﺓ ﺍﻟﺸﺒﺎﻥ‪ ،‬ﺇﻻ ﺃﻥ ﲰﻌﻪ ﻓﻴﻪ‬
‫ﺛﻘﻞ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﳝﻨﻌﲎ ﻣﻦ ﻣﻜﺎﺛﺮﺗﻪ ﻭﻣﺬﺍﻛﺮﺗﻪ ﻭﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺭﲪﻪ ﺍﷲ ﻗﺪ ﺃﻗﻄﻌﻪ ﺿﻴﺎﻋﺎ ﲟﺼﺮ‪،‬‬
‫ﻓﻬﻮ ﻳﺼﺮﻓﻬﺎ ﰱ ﻣﺼﺎﳊﻪ‪ ،‬ﻭﺍﺟﺮﺍﻩ ﺍﳌﻠﻚ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﺃﺧﻮ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻠﻚ ﺍﻟﻜﺎﻣﻞ ﺑﻦ ﺍﻟﻌﺎﺩﻝ‬
‫ﳛﺘﺮﻣﻪ‪ ،‬ﻭﻳﻌﺮﻑ ﻟﻪ ﺣﻘﻪ‪ ،‬ﻭﺃﻧﺸﺪﱏ ﺷﻴﺌﺎ ﻣﻦ ﺷﻌﺮﻩ ﻭﺷﻌﺮ ﺃﻫﻠﻪ‪ ،‬ﱂ ﳛﻀﺮﱏ ﰱ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻣﺎ ﺃﻭﺭﺩﻩ‪ :‬ﻭﺫﻛﺮ ﻟﻪ‬
‫ﺍﻟﻌﻤﺎﺩ ﰱ ﻛﺘﺎﺏ ﺍﳋﺮﻳﺪﺓ‪ ،‬ﻣﺎ ﺫﻛﺮ ﺃﻧﻪ ﲰﻌﻪ ﻣﻨﻪ ﻭﻫﻮ‪:‬‬
‫ﲰﺤﺖ ﺑﺮﻭﺣﻰ ﰱ ﺭﺿﺎﻙ ﻭﱂ ﻳﻜﻦ ‪ ...‬ﻟﻴﻌﺠﺰﱏ ﻟﻮﻻ ﺭﺿﺎﻙ ﺍﳌﺬﺍﻫﺐ‬
‫ﻭﻫﺎﻧﺖ ﳉﺮﺍﻙ ﺍﻟﻌﻈﺎﺋﻢ ﻛﻠﻬﺎ ‪ ...‬ﻋﻠﻰ ﻭﻗﺪ ﺟﻠﺖ ﻟﺪﻯ ﺍﻟﻨﻮﺍﺋﺐ‬
‫ﻓﻜﺎﻥ ﺛﻮﺍﰊ ﻋﻦ ﻭﻻﺋﻲ ﳊﺒﻜﻢ ‪ ...‬ﺭﻣﺘﲏ ﺑﻪ ﻣﻨﻚ ﺍﻟﻈﻨﻮﻥ ﺍﻟﻜﻮﺍﺫﺏ‬
‫ﻓﻤﻬﻼ ﻓﻠﻲ ﰲ ﺍﻷﺭﺽ ﻋﻦ ﻣﻨﺰﻝ ﺍﻟﻌﻼ ‪ ...‬ﻣﺴﺎﺭ ﺇﺫﺍ ﺃﺧﺮﺟﺘﲎ ﻭﻣﺴﺎﺭﺏ‬
‫ﻭﺇﻥ ﻛﻨﺖ ﺗﺮﺟﻮ ﻃﺎﻋﱵ ﺑﺈﻫﺎﻧﱵ ‪ ...‬ﻭﻗﺴﺮﻱ ﻓﺈﻥ ﺍﻟﺮﺃﻱ ﻋﻨﻚ ﻟﻌﺎﺯﺏ‬
‫ﻭﺃﻧﺸﺪﱐ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﻗﺎﻝ ﻭﻫﻮ ﺣﺎﺿﺮ ﻋﻨﺪ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﳑﺎ ﻛﺘﺒﻪ ﺇﱃ ﻭﺍﻟﺪﻩ‪:‬‬
‫ﺭﺣﻠﺘﻢ ﻭﻗﻠﱮ ﺑﺎﻟﻮﻻﺀ ﻣﺸﺮﻕ ‪ ...‬ﻟﺪﻳﻜﻢ ﻭﺟﺴﻤﻲ ﻟﻠﻌﻨﺎﺀ ﻣﻐﺮﺏ‬
‫ﻓﻬﺬﺍ ﺳﻌﻴﺪ ﺑﺎﻟﺪﻧﻮ ﻣﻨﻌﻢ ‪ ...‬ﻭﻫﺬﺍ ﺷﻘﻲ ﺑﺎﻟﺒﻌﺎﺩ ﻣﻌﺬﺏ‬
‫ﻭﻣﺎ ﺃﺩﻋﻲ ﺷﻮﻗﺎ ﻓﺴﺤﺐ ﻣﺪﺍﻣﻌﻲ ‪ ...‬ﺗﺘﺮﺟﻢ ﻋﻦ ﺷﻮﻗﻲ ﺇﻟﻴﻜﻢ ﻭﺗﻌﺮﺏ‬
‫ﻭﻭﺍﷲ ﻣﺎ ﺍﺧﺘﺮﺕ ﺍﻟﺘﺄﺧﺮ ﻋﻨﻜﻢ ‪ ...‬ﻭﻟﻜﻦ ﻗﻀﺎﺀ ﺍﷲ ﻣﺎ ﻣﻨﻪ ﻣﻬﺮﺏ‬
‫ﻭﻣﺎﺕ ﺍﻷﻣﲑ ﻋﻀﺪ ﺍﻟﺪﻳﻦ ﺑﻦ ﻣﺮﻫﻒ‪ ،‬ﰲ ﺍﻟﺜﺎﱏ ﻣﻦ ﺻﻔﺮ‪ ،‬ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‪.‬‬

‫ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‬

‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻮﺻﻠﻲ‬

‫ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﳏﻤﺪ ﻭﻛﺎﻥ ﺍﻟﺮﺷﻴﺪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻮﻟﻊ ﺑﻪ‪ ،‬ﻛﻨﺎﻩ ﺃﺑﺎ ﺻﻔﻮﺍﻥ‪ ،‬ﻭﻣﻮﺿﻌﻪ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﻜﺎﻧﻪ ﻣﻦ ﺍﻷﺩﺏ‬
‫ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻟﻮ ﺃﺭﺩﻧﺎ ﺍﺳﺘﻴﻌﺎﺑﻪ‪ ،‬ﻃﺎﻝ ﺍﻟﻜﺘﺎﺏ ﻭﺧﺮﺟﻨﺎ ﻋﻦ ﻏﺮﺿﻨﺎ ﻣﻦ ﺍﻻﺧﺘﺼﺎﺭ‪ ،‬ﻭﻣﻦ ﻭﻗﻒ ﻋﻠﻰ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺗﺘﺒﻊ‬
‫ﺍﻵﺛﺎﺭ‪ ،‬ﻋﻠﻢ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻐﻨﺎﺀ ﻓﻜﺎﻥ ﺃﺻﻐﺮ ﻋﻠﻮﻣﻪ‪ ،‬ﻭﺃﺩﱏ ﻣﺎ ﻳﻮﺻﻒ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ‬
‫ﻟﻪ ﰲ ﺳﺎﺋﺮ ﻋﻠﻮﻣﻪ ﻧﻈﺮﺍﺀ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﰱ ﻫﺬﺍ ﻧﻈﲑ‪ ،‬ﳊﻖ ﻓﻴﻪ ﻣﻦ ﻣﻀﻰ‪ ،‬ﻭﺳﺒﻖ ﻣﻦ ﺑﻘﻰ‪ ،‬ﻓﻬﻮ ﺇﻣﺎﻡ ﻫﺬﻩ‬
‫ﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﺃﻛﺮﻩ ﺍﻟﻨﺎﺱ ﻟﻠﻐﻨﺎﺀ ﻭﺍﻟﺘﺴﻤﻰ ﺑﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻭﺩﺩﺕ ﺃﱐ ﺃﺿﺮﺏ‪ - ،‬ﻛﻠﻤﺎ ﺃﺭﺍﺩ ﻣﲏ ﻣﻦ‬
‫ﻳﻨﺪﺑﲏ ﺃﻥ ﺃﻏﲏ‪ ،‬ﻭﻛﻠﻤﺎ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺇﺳﺤﺎﻕ ﺍﳌﻮﺻﻠﻲ ﺍﳌﻐﲏ‪ - ،‬ﻋﺸﺮ ﻣﻘﺎﺭﻉ‪ ،‬ﻭﻻ ﺃﻃﻴﻖ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﺃﻋﻔﻲ‬
‫ﻣﻦ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﻭﻛﺎﻥ ﺍﳌﺄﻣﻮﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻮﻻ ﻣﺎ ﺳﺒﻖ ﻹﺳﺤﺎﻕ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺷﻬﺮ ﺑﻪ ﻣﻦ ﺍﻟﻐﻨﺎﺀ‬
‫ﻋﻨﺪﻫﻢ‪ ،‬ﻟﻮﻟﻴﺘﻪ ﺍﻟﻘﻀﺎﺀ ﲝﻀﺮﺗﻰ‪ ،‬ﻓﺈﻧﻪ ﺃﻭﱃ ﺑﻪ‪ ،‬ﻭﺃﺣﻖ ﻭﺃﻋﻒ‪ ،‬ﻭﺃﺻﺪﻕ ﺗﺪﻳﻨﺎ ﻭﺃﻣﺎﻧﺔ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻘﻀﺎﺓ ﻗﺎﻝ‪:‬‬
 ‫ﺑﻘﻴﺖ ﺯﻣﺎﻧﺎ ﻣﻦ ﺩﻫﺮﻯ ﺃﻏﻠﺲ ﺇﱃ ﻫﺸﻴﻢ‪ ،‬ﻓﺄﲰﻊ ﻣﻨﻪ ﺍﳊﺪﻳﺚ‪ ،‬ﰒ ﺃﺻﱪ ﺇﱃ ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻓﺄﻗﺮﺃ ﻋﻠﻴﻪ ﺟﺰﺀﺍ ﻣﻦ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺁﺗﻰ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻓﺄﻗﺮﺃ ﻋﻠﻴﻪ ﺟﺰﺀﺍ‪ ،‬ﰒ ﺁﺗﻰ ﻣﻨﺼﻮﺭﺍ ﺯﻟﺰﻝ ﻓﻴﻀﺎﺭﺑﲏ ﻃﺮﻳﻘﲔ ﺃﻭ ﺛﻼﺛﺔ‪ ،‬ﰒ ﺁﺗﻰ ﻋﺎﺗﻜﺔ ﺑﻨﺖ‬
‫ﺷﻬﺪﺓ‪ ،‬ﻓﺂﺧﺬ ﻣﻨﻬﺎ ﺻﻮﺗﺎ ﺃﻭ ﺻﻮﺗﲔ‪ ،‬ﰒ ﺁﺗﻰ ﺍﻷﺻﻤﻌﻰ ﻓﺄﻧﺎﺷﺪﻩ‪ ،‬ﻭﺁﺗﻰ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻓﺄﺫﺍﻛﺮﻩ‪ ،‬ﰒ ﺃﺳﲑ ﺇﱃ ﺃﰉ‬
‫ﻓﺄﻋﻠﻤﻪ ﻣﺎ ﺻﻨﻌﺖ‪ ،‬ﻭﻣﻦ ﻟﻘﻴﺖ‪ ،‬ﻭﻣﺎ ﺃﺧﺬﺕ‪ ،‬ﻭﺃﺗﻐﺬﻯ ﻣﻌﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺸﺎﺀ ﺭﺣﺖ ﺇﱃ ﺍﻟﺮﺷﻴﺪ ﻭﻗﺎﻝ‬
‫ﺍﻷﺻﻤﻌﻰ‪ :‬ﺧﺮﺟﺖ ﻣﻊ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻓﻠﻘﻴﺖ ﺇﺳﺤﺎﻕ ﺍﳌﻮﺻﻠﻰ ﻬﺑﺎ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻫﻞ ﲪﻠﺖ ﺷﻴﺌﺎ ﻣﻦ ﻛﺘﺒﻚ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﲪﻠﺖ ﻣﺎ ﺧﻒ ﻓﻘﻠﺖ‪ :‬ﻛﻢ ﻣﻘﺪﺍﺭﻩ؟ ﻓﻘﺎﻝ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺻﻨﺪﻭﻗﺎ‪ ،‬ﻓﻌﺠﺒﺖ ﻭﻗﻠﺖ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻣﺎ ﺧﻒ‪ ،‬ﻓﻜﻢ‬
‫ﻳﻜﻮﻥ ﻣﺎ ﺛﻘﻞ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺿﻌﺎﻑ ﺫﻟﻚ ﻭﻛﺎﻥ ﺍﻷﺻﻤﻌﻰ ﻳﻌﺠﺐ ﺑﻘﻮﻝ ﺇﺳﺤﺎﻕ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﺣﺮﺍﺭ ﺃﺻﻠﻰ ﻭﻣﻨﺼﱯ ‪ ...‬ﻭﺩﺍﻓﻊ ﺿﻴﻤﻲ ﺧﺎﺯﻡ ﻭﺍﺑﻦ ﺧﺎﺯﻡ‬
‫ﻋﻄﺴﺖ ﺑﺄﻧﻒ ﺷﺎﻣﺦ ﻭﺗﻨﺎﻭﻟﺖ ‪ ...‬ﻳﺪﺍﻱ ﺍﻟﺜﺮﻳﺎ ﻓﺎﻋﺪﺍ ﻏﲑ ﻗﺎﺋﻢ‬

‫ﻭﻗﺎﻝ ﺟﻌﻔﺮ ﺑﻦ ﻗﺪﺍﻣﺔ‪ :‬ﺣﺪﺛﲏ ﻋﻠﻲ ﺑﻦ ﳛﲕ ﺍﳌﻨﺠﻢ ﻗﺎﻝ‪ :‬ﺳﺄﻝ ﺇﺳﺤﺎﻕ ﺍﳌﻮﺻﻠﻰ ﺍﳌﺄﻣﻮﻥ ﺃﻥ ﻳﻜﻮﻥ ﺩﺧﻮﻟﻪ ﺇﻟﻴﻪ‪،‬‬
‫ﻣﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﺮﻭﺍﺓ‪ ،‬ﻻﻣﻊ ﺍﳌﻐﻨﲔ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻐﻨﺎﺀ ﻏﻨﺎﻩ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﺇﱃ ﺫﻟﻚ‪ ،‬ﰒ ﺳﺄﻟﻪ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﲟﺪﺓ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺩﺧﻮﻟﻪ ﻣﻊ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻓﺄﺫﻥ ﻟﻪ ﰱ ﺫﻟﻚ‪ ،‬ﻓﻜﺎﻥ ﻳﺪﺧﻞ ﻭﻳﺪﻩ ﰱ ﻳﺪ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﺣﱴ ﳚﻠﺲ ﺑﲔ ﻳﺪﻯ‬
‫ﺍﳌﺄﻣﻮﻥ ﻭﻗﺎﻝ‪ :‬ﻭﻻ ﻛﻞ ﻫﺬﺍ ﻳﺎ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﺮﻳﺖ ﻣﻨﻚ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﺃﻣﺮ ﻟﻪ ﻬﺑﺎ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳌﺰﺭﺑﺎﱏ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻄﻴﺔ ﺍﻟﺸﺎﻋﺮ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﳛﲕ ﺑﻦ ﺃﻛﺜﻢ ﰱ ﳎﻠﺲ ﻟﻪ‪ ،‬ﳚﺘﻤﻊ ﺇﻟﻴﻪ ﻓﻴﻪ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺣﻀﺮﻩ ﺇﺳﺤﺎﻕ‪ ،‬ﻓﺠﻌﻞ ﻳﻨﺎﻇﺮ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﺣﱴ ﺍﻧﺘﺼﻒ ﻣﻨﻬﻢ‪ ،‬ﰒ ﺗﻜﻠﻢ ﰲ ﺍﻟﻔﻘﻪ ﻓﺄﺣﺴﻦ ﻭﺍﺣﺘﺞ‪ ،‬ﰒ‬
‫ﺗﻜﻠﻢ ﰱ ﺍﻟﺸﻌﺮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻓﻔﺎﻕ ﻣﻦ ﺣﻀﺮ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﳛﲕ ﺍﺑﻦ ﺃﻛﺜﻢ ﻭﻗﺎﻝ‪ - :‬ﺃﻋﺰ ﺍﷲ ﺍﻟﻘﺎﺿﻲ ‪ -‬ﺃﰲ ﺷﻲﺀ ﳑﺎ‬
‫ﻧﺎﻇﺮﺕ ﻓﻴﻪ ﺗﻘﺼﲑ؟ ﻗﺎﻝ‪ :‬ﻻ ﻭﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺑﺎﱄ ﺃﻗﻮﻡ ﺑﺴﺎﺋﺮ ﺍﻟﻌﻮﻡ ﻗﻴﺎﻡ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺃﻧﺴﺐ ﺇﱃ ﻓﻦ ﻭﺍﺣﺪ ﻗﺪ‬
‫ﺍﻗﺘﺼﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ؟ ﻗﺎﻝ ﺍﻟﻌﻄﻮﻯ‪ :‬ﻓﺎﻟﺘﻔﺖ ﺇﱃ ﳛﲕ ﺑﻦ ﺃﻛﺜﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺟﻮﺍﺑﻪ ﰱ ﻫﺬﺍ ﻋﻠﻴﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ‬
‫ﺍﻟﻌﻄﻮﻯ ﻣﻦ ﺃﻫﻞ ﺍﳉﺪﻝ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇﱃ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ‪ ،‬ﺃﺧﱪﱏ ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ‬
‫ﺑﺎﻟﺸﻌﺮ ﻭﺍﻟﻠﻐﺔ؟ ﺃﻳﻘﻮﻟﻮﻥ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﻡ ﺍﻷﺻﻤﻌﻰ ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ؟ ﻓﻘﺎﻝ‪ :‬ﺑﻞ ﺍﻷﺻﻤﻌﻰ ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ ،‬ﻗﺎﻝ ﻓﺈﻥ ﻗﻴﻞ‬
‫ﻣﻦ ﺍﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﺤﻮ؟ ﺃﻳﻘﻮﻟﻮﻥ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﻡ ﺍﳋﻠﻴﻞ ﻭﺳﻴﺒﻮﻳﻪ؟ ﻗﺎﻝ ﺑﻞ ﺍﳋﻠﻴﻞ ﻭﺳﻴﺒﻮﻳﻪ‪ :‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻣﻦ‬
‫ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻷﻧﺴﺎﺏ؟ ﺃﻳﻘﻮﻟﻮﻥ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﻡ ﺍﺑﻦ ﺍﻟﻜﻠﱮ؟ ﻗﺎﻝ‪ :‬ﺑﻞ ﺍﺑﻦ ﺍﻟﻜﻠﱮ ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ‬
‫ﺑﺎﻟﻜﻼﻡ؟ ﺃﻳﻘﻮﻟﻮﻥ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﻡ ﺃﺑﻮ ﺍﳍﺬﻳﻞ ﻭﺍﻟﻨﻈﺎﻡ؟ ﻗﺎﻝ‪ :‬ﺑﻞ ﺃﺑﻮ ﺍﳍﺬﻳﻞ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﻗﻴﻞ ﻣﻦ ﺃﻋﻠﻢ‬
‫ﺍﻟﻨﺎﺱ ﺑﺎﻟﻔﻘﻪ؟ ﺃﻳﻘﻮﻟﻮﻥ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﺑﻮ ﻳﻮﺳﻒ؟ ﻓﻘﺎﻝ‪ :‬ﺑﻞ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺑﻮ ﻳﻮﺳﻒ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ‬
‫ﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﳊﺪﻳﺚ؟ ﺃﻳﻘﻮﻟﻮﻥ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﻡ ﻋﻠﻰ ﺑﻦ ﺍﳌﺪﻳﲏ‪ ،‬ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ؟ ﻗﺎﻝ‪ :‬ﺑﻞ ﻋﻠﻰ ﺍﳌﺪﻳﲏ‪،‬‬
‫ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈﺫﺍ ﻗﻴﻞ ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻐﻨﺎﺀ؟ ﺃﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ﻗﺎﺋﻞ‪ :‬ﻓﻼﻥ ﺃﻋﻠﻢ ﻣﻦ ﺇﺳﺤﺎﻕ؟ ﻗﺎﻝ‪:‬‬
‫ﻻ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﻤﻦ ﻫﻬﻨﺎ ﻧﺴﺒﺖ ﺇﱃ ﻣﺎﻧﺴﺒﺖ ﺇﻟﻴﻪ‪ ،‬ﻷﻧﻪ ﻻ ﻧﻈﲑ ﻟﻚ ﻓﻴﻪ‪ ،‬ﻭﺃﻧﺖ ﰱ ﻏﲑﻩ ﻟﻚ ﻧﻈﺮﺍﺀ ﻓﻀﺤﻚ ﻭﻗﺎﻡ‬
‫ﻭﺍﻧﺼﺮﻑ ﻓﻘﺎﻝ ﱃ ﳛﲕ ﺑﻦ ﺃﻛﺜﻢ ﻟﻘﺪ ﻭﻓﻴﺖ ﺍﳊﺠﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﻇﻠﻢ ﻗﻠﻴﻞ ﻹﺳﺤﺎﻕ‪ ،‬ﻷﻧﻪ ﺭﲟﺎ ﻣﺎﺛﻞ ﺃﻭ ﺯﺍﺩ ﻋﻠﻰ ﻣﻦ‬
‫ﻓﻀﻠﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻧﻪ ﻟﻴﻘﻞ ﰱ ﺍﻟﺰﻣﺎﻥ ﻧﻈﲑﻩ‪.‬‬
‫ﻭﻛﺎﻥ ﺇﺳﺤﺎﻕ ﻗﺪ ﺭﻭﻯ ﺍﳊﺪﻳﺚ ﻋﻦ ﲨﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻭﻫﺸﻴﻢ‪ ،‬ﻭﺍﺑﻦ ﻋﻴﻨﻴﺔ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻛﺎﻥ‬
 ‫ﻣﻊ ﻛﺮﺍﻫﻴﺘﻪ ﻟﻠﻐﻨﺎﺀ ﺃﺣﺬﻕ ﺧﻠﻖ ﺍﷲ ﺑﻪ‪ ،‬ﳑﻦ ﺗﻘﺪﻡ ﻭﺗﺄﺧﺮ‪ ،‬ﻭﺃﺷﺪ ﺍﻟﻨﺎﺱ ﲞﻼ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ‪ ،‬ﺣﱴ ﻋﻠﻰ‬
‫ﺟﻮﺍﺭﻳﻪ ﻭﻏﻠﻤﺎﻧﻪ‪ ،‬ﻭﻣﻦ ﻳﺄﺧﺬ ﻋﻨﻪ ﻣﻨﺘﺴﺒﺎ ﺇﻟﻴﻪ‪ ،‬ﻣﺘﻌﺼﻴﹰﺎ ﻟﻪ‪ ،‬ﻓﻀﻼ ﻋﻦ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ ﺻﺤﺢ ﺃﺟﻨﺎﺱ ﺍﻟﻐﻨﺎﺀ‬
‫ﻭﻃﺮﺍﺋﻘﻪ‪ ،‬ﻭﻣﻴﺰﻫﺎ ﲤﻴﻴﺰﺍ ﱂ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺃﺣﺪ ﻗﺒﻠﻪ‪ ،‬ﻭﻻ ﺗﻌﻠﻖ ﺑﻪ ﺃﺣﺪ ﺑﻌﺪﻩ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻗﺪﳝﺎ ﳑﻴﺰﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﻨﺲ‪.‬‬
‫ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻯ ﻳﺄﻛﻞ ﺍﳌﻐﻨﲔ ﺃﻛﻼ‪ ،‬ﺣﱴ ﳛﻀﺮ ﺇﺳﺤﺎﻕ ﻓﻴﺪﺍﺭﻳﻪ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻳﻄﻠﺐ ﻣﻜﺄﻓﺎﺗﻪ‬
‫ﻭﻣﻌﺎﺭﺿﺘﻪ‪ ،‬ﻭﻻ ﻳﺪﻉ ﺇﺳﺤﺎﻕ ﻳﻜﺒﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺇﺳﺤﺎﻕ ﺁﻓﺘﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻟﻜﻞ ﺷﻲﺀ ﺁﻓﺔ‪ ،‬ﻭﻟﻪ ﻣﻌﻪ ﻋﺪﺓ ﻣﺸﺎﻫﺪ‪ ،‬ﻗﺎﻝ‬
‫ﺇﺳﺤﺎﻕ‪ :‬ﻛﻨﺖ ﻳﻮﻣﺎ ﻋﻨﺪ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﻋﻨﺪﻩ ﻧﺪﻣﺎﺅﻩ ﻭﺧﺎﺻﺘﻪ‪ ،‬ﻭﻓﻴﻬﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻯ‪ ،‬ﻓﻘﺎﻝ ﱃ ﺍﻟﺮﺷﻴﺪ‪ :‬ﻳﺎ‬
‫ﺇﺳﺤﺎﻕ ﻧﻐﻦ‪:‬‬
‫ﺷﺮﺑﺖ ﻣﺪﺍﻣﺔ ﻭﺷﻘﻴﺖ ﺃﺧﺮﻯ ‪ ...‬ﻭﺭﺍﺡ ﺍﳌﻨﻨﺸﻮﻥ ﻭﻣﺎﺍﻧﺘﺸﺐ‬

‫ﻓﻐﻨﻴﺘﻪ ﻓﺎﻗﺒﻞ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻯ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺻﺒﺖ ﻳﺎ ﺇﺳﺤﺎﻕ ﻭﻻ ﺃﺣﺴﻨﺖ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﳑﺎ‬
‫ﲢﺴﻨﻪ ﻭﺗﻌﺮﻓﻪ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻓﻨﻪ‪ ،‬ﻓﺈﻥ ﱂ ﺃﺟﺪﻙ ﲣﻄﺊ ﻓﻴﻪ ﻣﻨﺬ ﺍﺑﺘﺪﺍﺋﻚ ﺇﱃ ﺍﻧﺘﻬﺎﺋﻚ‪ ،‬ﻓﺪﻣﻰ ﺣﻼﻝ ﰒ ﺃﻗﺒﻠﺖ ﻋﻠﻰ‬
‫ﺍﻟﺮﺷﻴﺪ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻫﺬﻩ ﺻﻨﺎﻋﱵ‪ ،‬ﻭﺻﻨﺎﻋﺔ ﺃﰊ‪ ،‬ﻭﻫﻰ ﺇﱃ ﻗﺮﺑﺘﻨﺎ ﻣﻨﻚ‪ ،‬ﻭﺍﺳﺘﺨﺪﻣﺘﻨﺎ ﺇﻟﻴﻚ‪،‬‬
‫ﻭﺃﻭﻃﺄﺗﻨﺎ ﺑﺴﺎﻃﻚ‪ ،‬ﻓﺈﺫﺍ ﻧﺎﺯﻋﻨﺎﻫﺎ ﺃﺣﺪ ﺑﻼ ﻋﻠﻢ‪ ،‬ﱂ ﳒﺪ ﺑﺪﺍ ﻣﻦ ﺍﻹﻳﻀﺎﺡ ﻭﺍﻟﺬﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﻋﺰﻭ‪ ،‬ﻭﻻ ﻟﻮﻡ‬
‫ﻋﻠﻴﻚ‪ ،‬ﻭﻗﺎﻡ ﺍﻟﺮﺷﻴﺪ ﻟﺒﺒﻮﻝ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻗﺎﻝ‪ :‬ﻭﻳﻠﻚ ﻳﺎ ﺇﺳﺤﺎﻕ‪ ،‬ﲡﺘﺮﻯ ﻋﻠﻰ ﻭﺗﻘﻮﻝ ﻣﺎ ﻗﻠﺖ ﻳﺎ ﺍﺑﻦ‬
‫ﺍﻟﺰﺍﻧﻴﺔ‪ ،‬ﻓﺪﺍﺧﻠﲏ ﻣﺎ ﱂ ﺃﻣﻠﻚ ﻧﻔﺴﻲ ﻣﻌﻪ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﻧﺖ ﺗﺸﺘﻤﲏ ﻭﻻ ﺃﻗﺪﺭ ﻋﻠﻰ ﺇﺟﺎﺑﺘﻚ‪ ،‬ﻭﺃﻧﺖ ﺍﺑﻦ ﺍﳋﻠﻴﻔﺔ‬
‫ﻭﺃﺧﻮ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻘﺪ ﻛﻨﺖ ﺃﻗﻮﻝ ﻟﻚ‪ :‬ﻳﺎ ﺍﺑﻦ ﺍﻟﺰﺍﻧﻴﺔ‪ ،‬ﻛﻤﺎ ﻗﻠﺖ ﱄ ﻳﺎ ﺍﺑﻦ ﺍﻟﺰﺍﻧﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻗﻮﱄ ﰲ‬
‫ﺫﻣﻚ‪ ،‬ﻳﻨﺼﺮﻑ ﺇﱃ ﺧﺎﻟﻚ ﻷﻋﻠﻢ‪ ،‬ﻭﻟﻮﻻﻙ ﻟﺬﻛﺮﺕ ﺻﻨﺎﻋﺘﻪ ﻭﻣﺬﻫﺒﻪ ﻗﺎﻝ ﺇﺳﺤﺎﻕ‪ :‬ﻭﻛﺎﻥ ﺑﻴﻄﺎﺭﺍ‪ ،‬ﻭﻋﻠﻤﺖ ﺃﻥ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻳﺸﻜﻮﱏ ﺇﱃ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺷﻴﺪ ﺳﻴﺴﺄﻝ ﻣﻦ ﺣﻀﺮ ﻋﻤﺎ ﺟﺮﻯ ﻓﻴﺨﱪﻩ‪ ،‬ﰒ ﻗﻠﺖ ﻟﻪ‪ :‬ﺃﻧﺖ ﺗﻈﻦ ﺃﻥ‬
‫ﺍﳋﻼﻓﺔ ﺗﺼﲑ ﺇﻟﻴﻚ‪ ،‬ﻓﻼ ﺗﺰﺍﻝ ﻬﺗﺪﺩﱐ ﺑﺬﻟﻚ‪ ،‬ﻭﺗﻌﺎﺩﻳﲏ ﻛﻤﺎ ﺗﻌﺎﺩﻱ ﺳﺎﺋﺮ ﺃﻭﻟﻴﺎﺀ ﺃﺧﻴﻚ‪ ،‬ﺣﺴﺪﺍ ﻟﻪ ﻭﻟﻮﻟﺪﻩ ﻋﻠﻰ‬
‫ﺍﻷﻣﺮ‪ ،‬ﻭﺃﻧﺖ ﺗﻀﻌﻒ ﻋﻨﻪ ﻭﻋﻨﻬﻢ‪ ،‬ﻭﺗﺴﺘﺨﻒ ﺑﺄﻭﻟﻴﺎﺋﻬﻢ ﺗﺸﻴﻌﺎ ﻭﺃﺭﺟﻮ ﺃﻻ ﳜﺮﺟﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻳﺪ ﺍﻟﺮﺷﻴﺪ‬
‫ﻭﻭﻟﺪﻩ‪ ،‬ﻭﺃﻥ ﻳﻘﺘﻠﻚ ﺩﻭﻬﻧﺎ‪ ،‬ﻭﺇﻥ ﺻﺎﺭﺕ ﺇﻟﻴﻚ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻓﺤﺮﺍﻡ ﻋﻠﻰ ﺍﻟﻌﻴﺶ ﻳﻮﻣﺌﺬ‪ ،‬ﻭﺍﳌﻮﺕ ﺃﻃﻴﺐ ﻣﻦ‬
‫ﺍﳊﻴﺎﺓ ﻣﻌﻚ‪ ،‬ﻓﺎﺻﻨﻊ ﺣﻴﻨﺌﺬ ﻣﺎﺑﺪﺍ ﻟﻚ‪.‬‬
‫ﻓﻠﻤﺎ ﺧﺮﺝ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﺛﺐ ﺇﺑﺮﺍﻫﻴﻢ ﻓﺠﻠﺲ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻗﺎﻝ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺷﺘﻤﲎ ﻭﺫﻛﺮ ﺃﻣﻲ‪ ،‬ﻭﺍﺳﺘﺨﻒ ﰊ‪،‬‬
‫ﻓﻐﻀﺐ ﺍﻟﺮﺷﻴﺪ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﻭﻳﻠﻚ؟ ﻗﻠﺖ‪ :‬ﻻ ﺃﻋﻠﻢ‪ ،‬ﺳﻞ ﻣﻦ ﺣﻀﺮ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﻣﺴﺮﻭﺭ ﻭﺣﺴﲔ ﺍﳋﺎﺩﻡ‬
‫ﻓﺴﺄﳍﻤﺎ ﻋﻦ ﺍﻟﻘﺼﺔ‪ ،‬ﻓﺠﻌﻼ ﳜﱪﺍﻧﻪ ﻭﻭﺟﻬﻪ ﻳﺮﺑﺪ ﺇﱃ ﺃﻥ ﺍﻧﺘﻬﻴﺎ ﺇﱃ ﺫﻛﺮ ﺍﳋﻼﻓﺔ‪ ،‬ﻓﺴﺮﻯ ﻋﻨﻪ ﻭﺭﺟﻊ ﻟﻮﻧﻪ‪ ،‬ﻭﻗﺎﻝ‬
‫ﻹﺑﺮﺍﻫﻴﻢ‪ :‬ﻣﺎ ﻟﻪ ﺫﻧﺐ‪ ،‬ﺷﺘﻤﺘﻪ ﻓﻌﺮﻓﻚ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺟﻮﺍﺑﻚ‪ ،‬ﺍﺭﺟﻊ ﺇﱃ ﻣﻮﺿﻌﻚ‪ ،‬ﻭﺃﻣﺴﻚ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺍﻧﻘﻀﻰ ﺍﺠﻤﻟﻠﺲ ﻭﺍﻧﺼﺮﻑ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻣﺮ ﺃﻻ ﺃﺑﺮﺡ‪ ،‬ﻭﺧﺮﺝ ﻛﻞ ﻣﻦ ﺣﻀﺮ‪ ،‬ﺣﱴ ﱂ ﻳﺒﻖ ﻏﲑﻱ‪ ،‬ﻓﺴﺎﺀ ﻇﲏ ﻭﳘﺘﲏ‬
‫ﻧﻔﺴﻲ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﻭﻗﺎﻝ ﱄ‪ :‬ﻭﳛﻚ ﻳﺎ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﺗﺮﺍﱐ ﻻ ﺃﻋﺮﻑ ﻭﻗﺎﺋﻌﻚ؟ ﻗﺪ ﻭﺍﷲ ﺯﺍﻧﻴﺘﻪ ﺩﻓﻌﺎﺕ‪ ،‬ﻭﳛﻚ ﻻ‬
‫ﺗﻌﺪ‪ ،‬ﻭﳛﻚ ﺣﺪﺛﲏ ﻋﻨﻚ ﻟﻮ ﺿﺮﺑﻚ ﺃﺧﻰ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﻛﻨﺖ ﺃﻗﺘﺺ ﻟﻚ ﻣﻨﻪ‪ ،‬ﻓﺄﺿﺮﺑﻪ؟ ﻭﻫﻮ ﺃﺧﻲ ﻳﺎ ﺟﺎﻫﻞ؟ ﺃﺗﺮﺍﻩ‬
‫ﻟﻮ ﺃﻣﺮ ﻏﻠﻤﺎﻧﻪ ﺃﻥ ﻳﻘﺘﻠﻮﻧﻚ ﻓﻘﺘﻠﻮﻙ‪ ،‬ﺃﻛﻨﺖ ﺃﻗﺘﻠﻪ ﺑﻚ؟ ﻓﻘﻠﺖ‪ :‬ﻗﺪ ﻭﺍﷲ ﻗﺘﻠﺘﲏ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻬﺑﺬﺍ ﺍﻟﻜﻼﻡ‪،‬‬
‫ﻭﻟﺌﻦ ﺑﻠﻐﻪ ﻟﻴﻘﺘﻠﲏ‪ ،‬ﻭﻣﺎ ﺃﺷﻚ ﰲ ﺃﻧﻪ ﻗﺪ ﺑﻠﻐﻪ ﺍﻵﻥ‪ ،‬ﻓﺼﺎﺡ ﲟﺴﺮﻭﺭ ﺍﳋﺎﺩﻡ ﻭﻗﺎﻝ‪ :‬ﻋﻠﻰ ﺑﺈﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻗﺎﻝ‬
‫ﱄ‪ :‬ﻗﻢ ﻓﺎﻧﺼﺮﻑ‪ ،‬ﻓﻘﻠﺖ ﳉﻤﺎﻋﺔ ﻣﻦ ﺍﳋﺪﻡ‪ ،‬ﻭﻛﻠﻬﻢ ﻛﺎﻥ ﱄ ﳏﺒﺎ‪ ،‬ﻭﺇﱃ ﻣﺎﺋﻼﹰ‪ ،‬ﺃﺧﱪﻭﱐ ﳝﺎ ﳚﺮﻱ‪ ،‬ﻓﺄﺧﱪﻭﱐ ﻣﻦ‬
‫ﻏﺪ‪ :‬ﺃﻧﻪ ﳌﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﻭﲞﻪ ﻭﺟﻬﻠﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﱂ ﺗﺴﺘﺨﻒ ﲞﺎﺩﻣﻲ؟ ﻭﺻﻨﻴﻌﱵ‪ ،‬ﻭﻧﺪﳝﻲ‪ ،‬ﻭﺍﺑﻦ ﺧﺎﺩﻣﻲ‪ ،‬ﻭﺻﻨﻴﻌﺔ‬
‫ﺃﰉ ﰲ ﳎﻠﺴﻲ‪ ،‬ﻭﺗﻘﺪﻡ ﻋﻠﻰ ﻭﺗﺼﻨﻊ ﰲ ﳎﻠﺴﻲ‪ ،‬ﻭﺣﻀﺮﰐ‪ ،‬ﻫﺎﻩ ﻫﺎﻩ‪ ،‬ﻧﻘﺪﻡ ﻋﻠﻰ ﻫﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ‪ ،‬ﻭﺃﻧﺖ ﻣﺎﻟﻚ‬
‫ﻭﺍﻟﻐﻨﺎﺀ‪ ،‬ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﻣﺎﻫﻮ؟ ﻭﻣﻦ ﺃﺧﺬ ﳊﻨﻪ ﻭﻃﺎﺭﺣﻚ ﺇﻳﺎﻩ‪ ،‬ﺣﱴ ﺗﻈﻦ ﺃﻧﻚ ﺗﺒﻠﻎ ﻣﻨﻪ ﻣﺒﻠﻎ ﺇﺳﺤﺎﻕ‪ ،‬ﺍﻟﺬﻯ ﻏﺬﻯ‬
‫ﺑﻪ‪ ،‬ﻭﻫﻮ ﺻﻨﺎﻋﺘﻪ‪ ،‬ﰒ ﺗﻈﻦ ﺃﻧﻚ ﲣﻄﺌﻪ ﻓﻴﻤﺎ ﻻ ﺗﺪﺭﻳﻪ‪ ،‬ﻭﻳﺪﻋﻮﻙ ﺇﱃ ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠﻴﻚ‪ ،‬ﻓﻼ ﺗﺜﺒﺖ ﻟﺬﻟﻚ‪،‬‬
‫ﻭﺗﻌﺘﺼﻢ ﺑﺸﺘﻤﻪ‪ ،‬ﺃﻟﻴﺲ ﻫﺬﺍ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺴﻘﻮﻁ‪ ،‬ﻭﺿﻌﻒ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺳﻮﺀ ﺍﻷﺩﺏ‪ ،‬ﻣﻦ ﺩﺧﻮﻟﻚ ﻓﻴﻤﺎ ﻻ‬
‫ﻳﺸﺒﻬﻚ‪ ،‬ﰒ ﺇﻇﻬﺎﺭﻙ ﺇﻳﺎﻩ ﻭﱂ ﲢﻜﻤﻪ‪ ،‬ﺃﻟﻴﺲ ﺗﻌﻠﻢ ﻭﳛﻚ؟ ﺃﻥ ﻫﺬﺍ ﺳﻮﺀ ﺭﺃﻯ ﻭﺃﺩﺏ‪ ،‬ﻭﻗﻠﺔ ﻣﻌﺮﻓﺔ ﻭﻣﺒﺎﻻﺓ‬
‫ﺑﺎﳋﻄﺄ‪ ،‬ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﺮﺩ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻪ ﻭﺍﷲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺣﻖ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ ‪ -‬ﻭﺇﻻ ﻓﺄﻧﺎ ﻧﻔﻰ ﻣﻦ ﺃﰊ ‪ -‬ﻟﺌﻦ‬
‫ﺃﺻﺎﺑﻪ ﺳﻮﺀ ﺃﻭ ﺳﻘﻂ ﻋﻠﻴﻪ ﺣﺠﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺃﻭ ﺳﻘﻂ ﻣﻦ ﺩﺍﺑﺘﻪ‪ ،‬ﺃﻭ ﺳﻘﻂ ﻋﻠﻴﻪ ﺳﻘﻒ‪ ،‬ﺃﻭ ﻣﺎﺕ ﻓﺠﺄﺓ‪،‬‬
‫ﻷﻗﺘﻠﻨﻚ ﺑﻪ ‪ -‬ﻭﺍﷲ ﻭﺍﷲ ﻭﺍﷲ ﻭﺃﻧﺖ ﺃﻋﻠﻢ ‪ -‬ﻓﻼ ﺗﻌﺮﺽ ﻟﻪ‪ ،‬ﻗﻢ ﺍﻵﻥ ﻓﺎﺧﺮﺝ‪ ،‬ﻓﺨﺮﺝ ﻭﻗﺪ ﻛﺎﺩ ﳝﻮﺕ‪ ،‬ﻓﻠﻤﺎ‬
‫ﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻋﻨﺪﻩ‪ ،‬ﻓﺄﻋﺮﺿﺖ ﻋﻨﻪ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﺮﺷﻴﺪ ﻳﻨﻈﺮ ﺇﱄ ﻣﺮﺓ‪ ،‬ﻭﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻭﻳﻀﺤﻚ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻪ‪ :‬ﺇﱐ ﻷﻋﻠﻢ ﳏﺒﺘﻚ ﻹﺳﺤﺎﻕ ﻭﻣﻴﻠﻚ ﺇﻟﻴﻪ ﻭﺍﻷﺧﺬ ﻋﻨﻪ ﻭﺇﻥ ﻫﺬﺍ ﻻ ﺗﻘﺪﺭ ﻋﻠﻴﻪ ﻛﻤﺎ‬
‫ﺗﺮﻳﺪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺮﺿﻰ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﻻ ﻳﻜﻮﻥ ﲟﻜﺮﻭﻩ‪ ،‬ﻭﻟﻜﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻪ ﻭﺃﻛﺮﻣﻪ‪ ،‬ﻭﺑﺮﻩ ﻭﺻﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ‪ ،‬ﰒ‬
‫ﺧﺎﻟﻒ ﻣﺎ ﻬﺗﻮﺍﻩ‪ ،‬ﻋﺎﻗﺒﺘﻪ ﺑﻴﺪ ﻣﻨﺒﺴﻄﺔ‪ ،‬ﻭﻟﺴﺎﻥ ﻣﻨﻄﻠﻖ‪ ،‬ﰒ ﻗﺎﻝ ﱄ‪ :‬ﻗﻢ ﺇﱃ ﻣﻮﻻﻙ ﻭﺍﺑﻦ ﻣﻮﻻﻙ‪ ،‬ﻓﻘﺒﻞ ﺭﺃﺳﻪ‪،‬‬
‫ﻓﻘﻤﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﺻﻠﺢ ﺑﻴﻨﻨﺎ ﻭﺣﺪﺙ ﺍﳌﱪﺩ ﻗﺎﻝ‪ :‬ﺣﺪﺛﺖ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﺃﻧﺎ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻳﻮﻣﺎ ﻋﻠﻰ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻓﺮﺃﻳﺘﻪ ﻟﻘﺲ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺄﻧﺸﺪﻩ‬
‫ﻭﺁﻣﺮﻩ ﺑﺎﻟﺒﺨﻞ ﻗﻠﺖ ﳍﺎ ﺍﻗﺼﺮﻯ ‪ ...‬ﻓﺬﻟﻚ ﺷﻲﺀ ﻣﺎ ﺇﻟﻴﻪ ﺳﺒﻴﻞ‬

‫ﺃﺭﻯ ﺍﻟﻨﺎﺱ ﺧﻼﻥ ﺍﻟﻜﺮﺍﻡ ﻭﻻ ﺃﺭﻯ ‪ ...‬ﲞﻴﻼ ﻟﻪ ﺣﱴ ﺍﳌﻤﺎﺕ ﺧﻠﻴﻞ‬

‫ﻭﺇﱏ ﺭﺃﻳﺖ ﺍﻟﺒﺨﻞ ﻳﺰﺭﻯ ﺑﺄﻫﻠﻪ ‪ ...‬ﻓﺄﻛﺮﻣﺖ ﻧﻔﺴﻰ ﺃﻥ ﻳﻘﺎﻝ ﲞﻴﻞ‬
‫ﻭﻣﻦ ﺧﲑ ﺃﺧﻼﻕ ﺍﻟﻔﱴ ﻗﺪ ﻋﻠﻤﺘﻪ ‪ ...‬ﺇﺫﺍ ﻧﺎﻝ ﻳﻮﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻳﻨﻴﻞ‬
‫ﻓﻌﺎﱃ‪ :‬ﻓﻌﺎﻝ ﺍﳌﻮﺳﺮﻳﻦ ﺗﻜﺮﻣﺎ ‪ ...‬ﻭﻣﺎﱃ‪ :‬ﻛﻤﺎ ﻗﺪ ﺗﻌﻠﻤﲔ ﻗﻠﻴﻞ‬
‫ﻭﻛﻴﻒ ﺃﺧﺎﻑ ﺍﻟﻔﻘﺮ ﺃﻭ ﺃﺣﺮﻡ ﺍﻟﻐﲎ ‪ ...‬ﻭﺭﺃﻯ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﲨﻴﻞ‬
‫ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺍﻟﺮﺷﻴﺪ ﻷﻛﻴﻔﻴﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ :‬ﰒ ﻗﺎﻝ‪ :‬ﷲ ﺩﺭ ﺃﺑﻴﺎﺕ ﺗﺄﺗﻴﻨﺎ ﻬﺑﺎ‪ ،‬ﻣﺎ ﺃﺷﺪ ﺃﺻﻮﳍﺎ‪ ،‬ﻭﺃﺣﺴﻦ ﻓﺼﻮﳍﺎ‪،‬‬
‫ﻭﺃﻗﻞ ﻓﻀﻮﳍﺎ!!! ﻭﺃﻣﺮ ﻟﻪ ﲞﻤﺴﲔ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺇﺳﺤﺎﻕ‪ :‬ﻭﺻﻔﻚ ﻭﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﺸﻌﺮﻯ‪ ،‬ﺃﺣﺴﻦ‬
‫ﻣﻨﻪ‪ ،‬ﻓﻌﻼﻡ ﺁﺧﺬ ﺍﳉﺎﺋﺰﺓ‪ ،‬ﻓﻀﺤﻚ ﺍﻟﺮﺷﻴﺪ ﻭﻗﺎﻝ‪ :‬ﺃﺟﻌﻠﻮﻫﺎ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺎﺋﺔ ﺍﻟﻒ ﺩﺭﻫﻢ‪ .‬ﻗﺎﻝ ﺍﻷﺻﻤﻌﻰ‪:‬‬
‫ﻓﻌﻠﻤﺖ ﻳﻮﻣﺌﺬ ﺃﻥ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﺣﺬﻕ ﺑﺼﻴﺪ ﺍﻟﺪﺭﺍﻫﻢ ﻣﲏ‪ .‬ﻭﺣﺪﺙ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺍﻟﺮﺷﻴﺪ ﻳﻮﻣﺎ‪ :‬ﺑﺄﻱ ﺷﻲﺀ‬
‫ﻳﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ؟ ﻗﻠﺖ‪ :‬ﻳﺘﺤﺪﺛﻮﻥ ﺃﻧﻚ ﻧﻘﺒﺾ ﻋﻠﻰ ﺍﻟﱪﺍﻣﻜﺔ‪ ،‬ﻭﺗﻮﱃ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻓﻐﻀﺐ ﻭﺻﺎﺡ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻭﻣﺎ ﺃﻧﺖ ﻭﺫﺍﻙ؟ ﻓﺄﻣﺴﻜﺖ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌﺪ ﺃﻳﺎﻡ ﺩﻋﺎ ﺑﻨﺎ‪ ،‬ﻓﻜﺎﻥ ﺃﻭﻝ ﺷﻲﺀ ﻏﻨﻴﺘﻪ‪:‬‬
‫ﺇﺫﺍ ﳓﻦ ﺻﺪﻗﻨﺎﻙ ‪ ...‬ﻓﻀﺮ ﻋﻨﺪﻙ ﺍﻟﺼﺪﻕ‬
‫ﻃﻠﺒﻨﺎ ﺍﻟﻨﻔﻊ ﺑﺎﻟﺒﺎﻃﻞ ‪ ...‬ﺇﺫ ﱂ ﻳﻨﻔﻊ ﺍﳊﻖ‬
 ‫ﻓﻠﻮ ﻗﺪﻡ ﺻﺒﺎ ﰲ ‪ ...‬ﻫﻮﺍﻩ ﺍﻟﺼﱪ ﻭﺍﻟﺮﻓﻖ‬
‫ﻟﻘﺪﻣﺖ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪ ...‬ﻭﻟﻜﻦ ﺍﳍﻮﻯ ﺭﺯﻕ‬
‫ﻭﺍﻟﺸﻌﺮ ﻷﰉ ﺍﻟﻌﺘﺎﻫﻴﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻀﺤﻚ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﻗﺎﻝ ﱃ ﻳﺎ ﺇﺳﺤﺎﻕ‪ :‬ﻗﺪ ﺻﺮﺕ ﺣﻘﻮﺩﹰﺍ ﻭﺣﺪﺛﺖ ﺷﻬﻮﺍﺕ ﺟﺎﺭﻳﺔ‬
‫ﺇﺳﺤﺎﻕ‪ ،‬ﺍﻟﱴ ﻛﺎﻥ ﺃﻫﺪﺍﻫﺎ ﺍﻟﻮﺍﺛﻖ‪ :‬ﺃﻥ ﳏﻤﺪﺍ ﺍﻷﻣﲔ‪ ،‬ﳌﺎ ﻏﲎ ﺇﺳﺤﺎﻕ ﳊﻨﻪ‪ ،‬ﺍﻟﺬﻯ ﺻﻨﻌﻪ ﰱ ﺷﻌﺮﻩ‪:‬‬
‫ﻳﺄﻳﻬﺎ ﺍﻟﻘﺎﺋﻢ ﺍﻷﻣﲑ ﻓﺪﺕ ‪ ...‬ﻧﻔﺴﻚ ﻧﻔﺴﻲ ﺑﺎﻷﻫﻞ ﻭﺍﻟﻮﻟﺪ‬
‫ﺑﺴﻄﺖ ﻟﻠﻨﺎﺱ ﺇﺫﺍ ﻭﻟﻴﺘﻬﻢ ‪ ...‬ﻳﺪﺍ ﻣﻦ ﺍﳉﻮﺩ ﻓﻮﻕ ﻛﻞ ﻳﺪ‬
‫ﺃﻣﺮ ﻟﻪ ﺑﺄﻟﻒ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﺮﺃﻳﺘﻬﺎ ﻗﺪ ﺃﺩﺧﻠﺖ ﺇﱃ ﺩﺍﺭﻧﺎ‪ ،‬ﳛﻤﻠﻬﺎ ﻣﺎﺋﺔ ﻓﺮﺍﺵ ﻭﺣﺪﺙ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﺃﻗﺎﻡ ﺍﳌﺄﻣﻮﻥ‬
‫ﺑﻌﺪ ﻗﺪﻭﻣﻪ ﻋﺸﺮﻳﻦ ﺷﻬﺮﺍ‪ ،‬ﱂ ﻳﺴﻤﻊ ﺣﺮﻓﺎ ﻣﻦ ﺍﻷﻏﺎﱐ‪ ،‬ﰒ ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺗﻐﲎ ﲝﻀﺮﺗﻪ‪ ،‬ﺃﺑﻮ ﻋﻴﺴﻰ ﺑﻦ ﺍﻟﺮﺷﻴﺪ‪،‬‬
‫ﰒ ﻭﺍﻇﺐ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻣﺘﺴﺘﺮﺍ ﻣﺘﺸﺒﻬﹰﺎ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﺑﺎﻟﺮﺷﻴﺪ‪ ،‬ﻓﺄﻗﺎﻡ ﻋﻠﻰ ﺫﻟﻚ ﺃﺭﺑﻊ ﺣﺠﺞ ﰒ ﻇﻬﺮ ﻟﻠﻨﺪﻣﺎﺀ‬
‫ﻭﺍﳌﻐﻨﲔ‪ ،‬ﻭﻛﺎﻥ ﺣﲔ ﺃﺣﺐ ﺍﻟﺴﻤﺎﻉ ﺳﺄﻝ ﻋﲏ‪ ،‬ﻓﺨﺮﺟﺖ ﲝﻀﺮﺗﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻄﺎﻋﻦ ﻋﻠﻰ‪ :‬ﻣﺎ ﻳﻘﻮﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﰲ ﺭﺟﻞ ﻳﺘﻴﻪ ﻋﻠﻰ ﺍﳋﻼﻓﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺑﻘﻰ ﻫﺬﺍ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺘﻴﻪ ﺇﻻ ﺍﺳﺘﻌﻤﻠﻪ‪ ،‬ﻓﺄﻣﺴﻚ ﻋﻦ ﺫﻛﺮﻱ‪ ،‬ﻭﺟﻔﺎﱐ ﻣﻦ‬
‫ﻛﺎﻥ ﻳﺼﻠﲎ‪ ،‬ﻟﺴﻮﺀ ﺭﺃﻳﻪ ﺍﻟﺬﻯ ﻇﻬﺮ ﰲ‪ ،‬ﻓﺄﺿﺮ ﺫﻟﻚ ﰉ‪ ،‬ﺣﱴ ﺟﺎﺀﱐ ﻋﻠﻮﻳﺔ ﻳﻮﻣﺎ ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﺗﺎﺫﻥ ﱃ ﰲ ﺫﻛﺮﻙ‪،‬‬
‫ﻓﺈﻧﺎ ﻗﺪ ﺩﻋﻴﻨﺎ ﺍﻟﻴﻮﻡ ﻓﻘﻠﺖ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﻦ ﻏﻨﻪ ﻬﺑﺬﺍ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﺈﻧﻪ ﺳﻴﺒﻌﺜﻪ ﻋﻠﻰ ﺃﻥ ﻳﺴﺄﻟﻚ‪ ،‬ﳌﻦ ﻫﺬﺍ‪ ،‬ﻓﺈﺫﺍ ﺳﺄﻟﻚ‪،‬‬
‫ﺍﻧﻔﺘﺢ ﻟﻚ ﻣﺎ ﺗﺮﻳﺪ‪ ،‬ﻓﻜﺎﻥ ﺍﳉﻮﺍﺏ‪ ،‬ﺃﺳﻬﻞ ﻋﻠﻴﻚ ﻣﻦ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺃﻟﻘﻴﺖ ﻋﻠﻴﻪ ﳊﲎ ﰱ ﺷﻌﺮﻯ‪:‬‬
‫ﻳﺎ ﻣﺸﺮﻉ ﺍﳌﺎﺀ ﻗﺪ ﺳﺪﺕ ﻣﻮﺍﺭﺩﻩ ‪ ...‬ﺃﻣﺎ ﺇﻟﻴﻚ ﻃﺮﻳﻖ ﻏﲑ ﻣﺴﺪﻭﺩ؟‬
‫ﳊﺎﺋﻢ ﺣﺎﻡ ﺣﱴ ﻻ ﺳﺒﻴﻞ ﻟﻪ ‪ ...‬ﳏﻼ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﺎﺀ ﻣﻄﺮﻭﺩ‬
‫ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ﺑﻌﻠﻮﻳﺔ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻏﻨﺎﻩ ﺍﻟﺸﻌﺮ ﺍﻟﺬﻯ ﺃﻣﺮﻧﻪ‪ ،‬ﻓﻤﺎ ﻋﺪﺍ ﺍﳌﺄﻣﻮﻥ ﺃﻥ ﲰﻊ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﺣﱴ ﻗﺎﻝ‪ :‬ﻭﳛﻚ ﻳﺎ‬
‫ﻋﻠﻮﻳﺔ‪ ،‬ﳌﻦ ﻫﺬﺍ ﺍﻟﺸﻌﺮ؟ ﻗﻠﺖ‪ :‬ﻳﺎﺳﻴﺪﻯ ﻟﻌﺒﺪﻙ ﺍﻟﺬﻯ ﺟﻔﻮﻟﻪ‪ ،‬ﻭﺃﻃﺮﺣﺘﻪ ﻟﻐﲑ ﺟﺮﻡ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻹﺳﺤﺎﻕ ﺗﻌﲎ؟‬
‫ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ .‬ﻓﻘﺎﻝ‪ :‬ﳛﻀﺮﱏ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻓﺠﺎﺀﱏ ﺭﺳﻮﻟﻪ‪ ،‬ﻓﺼﺮﺕ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﺩﻥ‪ ،‬ﻓﺪﻧﻮﺕ ﻣﻨﻪ‪،‬‬
‫ﻓﺮﻓﻊ ﻳﺪﻳﻪ ﻣﺪﺩﳘﺎ ﺇﱃ‪ ،‬ﻓﺄﻛﺒﺒﺖ ﻋﻠﻴﻪ ﻓﺎﺣﺘﻀﲎ ﺑﻴﺪﻳﻪ‪ ،‬ﻭﺃﺷﺎﺭ ﻣﻦ ﻳﺮﻯ ﻭﺇﻛﺮﺍﻣﻰ‪ ،‬ﻣﺎ ﻟﻮ ﺃﻇﻬﺮ ﺻﺪﻳﻖ ﻣﺆﺍﻧﺲ‬
‫ﺑﺼﺪﻳﻖ ﻟﺴﺮﻩ ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ‪ .‬ﻏﻨﻴﺖ ﺍﳌﺄﻣﻮﻥ ﻳﻮﻣﺎ‪.‬‬
‫ﻷﺣﺴﻦ ﻣﻦ ﻗﺮﻉ ﺍﳌﺜﺎﱏ ﻭﺭﺟﻌﻬﺎ ‪ ...‬ﺗﻮﺍﺗﺮ ﺻﻮﺕ ﺍﻟﺜﻐﺮ ﻳﻘﺮﻉ ﺑﺎﻟﺜﻐﺮ‬
‫ﻭﺳﻜﺮ ﺍﳍﻮﻯ ﺃﺭﻭﻯ ﻟﻌﻈﻤﻲ ﻭﻣﻔﺼﻠﻲ ‪ ...‬ﻣﻦ ﺍﻟﺸﺮﺏ ﺑﺎﻟﻜﻠﻤﺎﺕ ﻣﻦ ﻋﺎﻧﻖ ﺍﳋﻤﺮ‬
‫ﻓﻘﺎﻝ ﱃ ﺍﳌﺄﻣﻮﻥ‪ :‬ﺃﻻ ﺃﺧﱪﻙ ﺑﺄﻃﻴﺐ ﻣﻦ ﺫﻟﻚ ﻭﺃﺣﺴﻦ؟ ﺍﻟﻔﺮﺍﻍ‪ ،‬ﻭﺍﻟﺸﺒﺎﺏ‪ ،‬ﻭﺍﳉﺪﺓ‪.‬‬

‫ﻭﺣﺪﺙ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﺫﻛﺮ ﺍﳌﻌﺘﺼﻢ ﻭﺃﻧﺎ ﲝﻀﺮﺗﻪ ﻳﻮﻣﺎ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻗﺪ ﻏﺎﺏ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺗﻌﺎﻟﻮﺍ ﺣﱴ ﻧﻘﻮﻝ‬
‫ﻣﺎ ﻳﺼﻨﻊ ﰱ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ .‬ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻛﺬﺍ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻛﺬﺍ‪ ،‬ﻓﺒﻠﻐﺖ ﺍﻟﺮﻧﺔ ﺇﱃ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﻞ ﻳﺎ ﺇﺳﺤﺎﻕ ﻗﻠﺖ‪:‬‬
‫ﺇﺫﺍ ﺃﻗﻮﻝ ﻓﺄﺻﻴﺐ‪ .‬ﻗﺎﻝ‪ :‬ﺃﺗﻌﻠﻢ ﺍﻟﻐﻴﺐ؟ ﻗﻠﺖ‪ :‬ﻭﻟﻜﻨﲎ ﺍﻗﺴﻢ ﻣﺎ ﻳﺼﻨﻊ‪ ،‬ﻭﺃﻧﺪﺭ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﱂ ﺗﺼﺐ‪،‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺃﻥ ﺃﺻﺒﺖ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻚ ﺣﻜﻤﻚ‪ ،‬ﻭﺇﻥ ﱂ ﺗﺼﺐ‪ ،‬ﻗﻠﺖ ﻟﻚ ﺩﻣﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺟﺐ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﺟﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻞ‪،‬‬
‫ﻗﻠﺖ ﻳﺘﻨﻔﺲ‪ ،‬ﻗﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻴﺘﺎ‪ ،‬ﻗﻠﺖ‪ :‬ﲢﻔﻆ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱴ ﺗﻜﻠﻤﺖ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎﺕ ﻗﺒﻠﻬﺎ ﺃﻭ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺪ‬
‫ﻗﻤﺮﺗﲎ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪ ﺃﻧﺼﻔﺖ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺎﳊﻜﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺣﺘﻜﻢ ﻣﺎ ﺷﺌﺖ‪ ،‬ﻗﻠﺖ‪ :‬ﻣﺎ ﺣﻜﻤﻲ ﺇﻻ ﺭﺿﺎﻙ ﻳﺎ ﺃﻣﲑ‬
 ‫ﺍﳌﺆﻣﻨﲔ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﺭﺿﺎﻱ ﻟﻚ‪ ،‬ﻭﻗﺪ ﺃﻣﺮﺕ ﻟﻚ ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﺃﺗﺮﻯ ﻣﺰﻳﺪﺍ؟ ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﺃﻭﻻﻙ ﻳﺎ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﺑﺬﺍﻙ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﻬﻧﺎ ﻣﺎﺋﺘﺎ ﺃﻟﻒ‪ ،‬ﺃﺗﺮﻯ ﻣﺰﻳﺪﺍ؟ ﻓﻘﻠﺖ ﻣﺎ ﺃﺣﻮﺟﲎ ﺇﱃ ﺫﺍﻙ‪ ،‬ﻗﺎﻝ ﻓﺈﻬﻧﺎ ﺛﻼﲦﺎﺋﺔ ﺃﻟﻒ‪ ،‬ﺃﺗﺮﻯ‬
‫ﻣﺰﻳﺪﺍ؟ ﻗﻠﺖ‪ ،‬ﻣﺎ ﺃﻭﻻﻙ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺬﺍﻙ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺻﻔﻴﻖ ﺍﻟﻮﺟﻪ ﻣﺎ ﻧﺰﻳﺪ ﻋﻠﻰ ﻫﺬﺍ ﻭﺣﺪﺙ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪:‬‬
‫ﻛﻨﺖ ﺟﺎﻟﺴﺎ ﺑﲔ ﻳﺪﻯ ﺍﻟﻮﺍﺛﻖ ﻭﻫﻮ ﻭﱃ ﻋﻬﺪ‪ ،‬ﺇﺫ ﺧﺮﺟﺖ ﻭﺻﻴﻔﺔ ﻣﻦ ﺍﻟﻘﺼﺮ‪ ،‬ﻛﺄﻬﻧﺎ ﺧﻮﻁ ﺑﺎﻥ‪ ،‬ﺃﺣﺴﻦ ﻣﻦ ﺭﺃﺗﻪ‬
‫ﻋﻴﲎ‪ ،‬ﻳﻘﺪﻣﻬﺎ ﻋﺪﺓ ﻭﺻﺎﺋﻒ ﺑﺄﻳﺪﻳﻬﻦ ﺍﳌﺬﺍﺏ ﻭﺍﳌﻨﺎﺩﻳﻞ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻨﻈﺮﺕ ﺇﻟﻴﻬﺎ ﻧﻈﺮ ﺩﻫﺶ ﻭﻫﻲ ﺗﺮﻣﻘﲏ‪،‬‬
‫ﻓﻠﻤﺎ ﺗﺒﲔ ﺇﳊﺎﺡ ﻧﻈﺮﻱ ﺇﻟﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﱄ‪ :‬ﻣﺎﻟﻚ ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ‪ ،‬ﻗﺪ ﺍﻧﻘﻄﻊ ﻛﻼﻣﻚ‪ ،‬ﻭﺑﺎﺗﺖ ﺍﳊﲑﺓ ﻓﻴﻚ؟ ﻓﻠﺠﻠﺠﺖ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺭﻣﺘﻚ ﻭﺍﷲ ﻫﺬﻩ ﺍﻟﻮﺻﻴﻔﺔ‪ ،‬ﻓﺄﺻﺎﺑﺖ ﻗﻠﺒﻚ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻏﲑ ﻣﻠﻮﻡ‪ ،‬ﻓﻀﺤﻚ ﻭﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺷﻴﺌﺎ ﰱ ﻫﺬﺍ‬
‫ﺍﳌﻌﲎ‪ ،‬ﻓﺄﻧﺸﺪﱐ ﻗﻮﻝ ﺍﳌﺮﺍﺭ‪:‬‬
‫ﺃﻟﻜﲏ ﺇﻟﻴﻬﺎ‪ :‬ﻋﻤﺮﻙ ﺍﷲ ﻳﺎﻓﱴ ‪ ...‬ﺑﺂﻳﺔ ﻣﺎ ﻗﺎﻟﺖ‪ :‬ﻣﱴ ﺃﻧﺖ ﺭﺍﺋﺢ‬
‫ﻭﺁﻳﺔ ﻣﺎ ﻗﺎﻟﺖ‪ :‬ﳍﻦ ﻋﺸﻴﺔ ‪ ...‬ﻭﰱ ﺍﻟﺴﺘﺮ‪ :‬ﺣﺮﺍﺕ ﺍﻟﻮﺟﻮﻩ ﻣﻼﺋﺢ‬
‫ﲣﲑﻥ ﺃﺭﻣﺎﻛﻦ ﻓﺎﺭﻣﲔ ﺭﻣﻴﺔ ‪ ...‬ﺃﺧﺎ ﺃﺳﺪ ﺇﺫ ﻃﻮﺣﺘﻪ ﺍﻟﻄﻮﺍﺋﺢ‬
‫ﻓﺄﺭﺳﻠﺖ ﻣﺴﻼﺱ ﺍﻟﻮﺷﺎﺡ ﻛﺄﻬﻧﺎ ‪ ...‬ﻣﻬﺎﺓ ﳍﺎ ﻃﻔﻞ ﺑﺮﻣﺎﻥ ﺭﺍﺷﺢ‬
‫ﻓﻘﺎﻝ ﺍﻟﻮﺍﺛﻖ‪ :‬ﺃﺣﺴﻨﺖ ﻭﺣﻴﺎﰐ ﻭﻇﺮﻓﺖ‪ ،‬ﻓﺎﺻﻨﻊ ﻓﻴﻪ ﳊﻨﺎﹰ‪ ،‬ﻓﺈﻥ ﺟﺎﺀ ﻛﻤﺎ ﺃﺭﻳﺪ‪ ،‬ﻓﺎﻟﻮﺻﻴﻔﺔ ﻟﻚ‪ ،‬ﻓﺼﻨﻌﺖ ﻓﻴﻪ ﳊﻨﺎ‬
‫ﻭﻏﻨﻴﺘﻪ ﺇﻳﺎﻩ‪ ،‬ﻓﺎﻧﺼﺮﻓﺖ ﺑﺎﳉﺎﺭﻳﺔ‪ .‬ﻭﺣﺪﺙ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﻏﻨﻴﺖ ﺍﻟﻮﺍﺛﻖ ﰱ ﺷﻌﺮ ﻗﻠﺘﻪ ﻋﻨﺪﻩ ﺑﺴﺮ ﻣﻦ ﺭﺃﻯ‪ ،‬ﻭﻗﺪ‬
‫ﻃﺎﻝ ﻣﻘﺎﻣﻰ‪ ،‬ﻭﺍﺷﺘﻘﺖ ﺇﱃ ﺃﻫﻠﻰ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﻳﺎ ﺣﺒﺬﺍ ﺭﻳﺢ ﺍﳉﻨﻮﺏ ﺇﺫﺍ ﺑﺪﺕ ‪ ...‬ﰱ ﺍﻟﺼﺒﺢ ﻭﻫﻰ ﺿﻌﻴﻔﺔ ﺍﻷﻧﻔﺎﺱ‬
‫ﻗﺪﲪﻠﺖ ﺑﺮﺩ ﺍﻟﻨﺪﻯ ﻭﲢﻤﻠﺖ ‪ ...‬ﻋﺒﻘﺎ ﻣﻦ ﺍﳉﻨﺠﺎﺙ ﻭﺍﻟﺒﺴﺒﺎﺱ‬
‫ﻓﺎﺳﺘﺤﺴﻨﻪ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺇﺳﺤﺎﻕ‪ ،‬ﻟﻮ ﺟﻌﻠﺖ ﻣﻜﺎﻥ ﺍﳉﻨﻮﺏ ﴰﺎﻻ‪ ،‬ﺃﱂ ﻳﻜﻦ ﺃﺭﻕ ﻭﺃﺧﺎﻑ‪ ،‬ﻭﺃﺻﺢ ﻟﻸﺟﺴﺎﺩ‪ ،‬ﻭﺃﻗﻞ‬
‫ﻭﺧﺎﻣﺔ‪ ،‬ﻭﺃﻃﻴﺐ ﻟﻸﻧﻔﺲ ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﺫﻫﺐ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺘﻔﺴﲑ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﻣﺎﺫﺍ ﻳﻬﻴﺞ ﻟﻠﺼﺒﺎﺑﺔ ﻭﺍﳍﻮﻯ ‪ ...‬ﻟﻠﺼﺐ ﺑﻌﺪ ﺫﻫﻮﻟﻪ ﻭﺍﻟﻴﺎﺱ‬
‫ﻓﻘﺎﻝ ﺍﻟﻮﺍﺛﻖ‪ :‬ﻓﺈﳕﺎ ﺍﺳﺘﻄﺒﺖ ﻣﺎ ﳚﺊ ﺑﻪ ﺍﳉﻨﻮﺏ‪ ،‬ﻟﻨﺴﻴﻢ ﺑﻐﺪﺍﺩ‪ ،‬ﻻ ﻟﻠﺠﻨﻮﺏ ﻭﺇﻟﻴﻬﻢ ﺍﺷﺘﻘﺖ ﻻ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻘﻠﺖ‪:‬‬
‫ﺃﺟﻞ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻗﻤﺖ ﻓﻘﺒﻠﺖ ﻳﺪﻩ‪ ،‬ﻓﻀﺤﻚ ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺃﺫﻧﺖ ﻟﻚ ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻓﺎﻣﺾ ﺭﺍﺷﺪﺍﹰ‪ ،‬ﻓﺄﻣﺮ‬
‫ﱃ ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫ ﹴﻢ‪.‬‬
‫ﻭﺣﺪﺙ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﻣﺎ ﻭﺻﻠﲎ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻔﺎﺀ‪ ،‬ﲟﺜﻞ ﻣﺎ ﻭﺻﻠﲏ ﺑﻪ ﺍﻟﻮﺍﺛﻖ‪ ،‬ﻭﻻ ﻛﺎﻥ ﺃﺣﺪ ﻳﻜﺮﻣﲏ ﺇﻛﺮﺍﻣﻪ‪،‬‬
‫ﻭﻟﻘﺪ ﻏﻨﻴﺘﻪ‪:‬‬
‫ﻟﻌﻠﻚ ﺇﻥ ﻃﺎﻟﺖ ﺣﻴﺎﺗﻚ ﺃﻥ ﺗﺮﻯ ‪ ...‬ﺑﻼﺩﺍ ﻬﺑﺎ ﻣﺒﺪﻯ ﻟﻠﻴﻠﻰ ﻭﳏﻀﺮ‬
‫ﻓﺎﺳﺘﻌﺎﺩﻩ ﻣﲎ ﲨﻌﺔ ﻻ ﻳﺸﺮﺏ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﰒ ﻭﺻﻠﲎ ﺑﺜﻼﲦﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﻟﻘﺪ ﺍﺳﺘﻘﺪﻣﲏ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻣﺖ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﱃ‪ :‬ﻭﳛﻚ ﻳﺎ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﻣﺎ ﺍﺷﺘﻘﺖ ﺇﱃ؟ ﻓﻘﻠﺖ‪ :‬ﺑﻠﻰ ﻭﺍﷲ ﻳﺎ ﺳﻴﺪﻯ‪ ،‬ﻭﻗﺪ ﻗﻠﺖ ﰱ ﺫﻟﻚ ﺃﺑﻴﺎﺗﺎ‪ ،‬ﺇﻥ‬
‫ﺃﻣﺮﺗﲏ ﺃﻧﺸﺪﺗﻚ ﺇﻳﺎﻫﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺎﺕ‪ ،‬ﻓﺄﻧﺸﺪﺗﻪ‪:‬‬
‫ﺃﺷﻜﻮ ﺇﱃ ﺍﷲ ﺑﻌﺪﻯ ﻋﻦ ﺧﻠﻴﻔﺘﻪ ‪ ...‬ﻭﻣﺎ ﺃﻋﺎﰿ ﻣﻦ ﺳﻘﻢ ﻭﻣﻦ ﻛﱪ‬
‫ﻻ ﺃﺳﺘﺘﻄﻴﻊ ﺭﺣﻴﻼ ﺇﻥ ﳘﻤﺖ ﺑﻪ ‪ ...‬ﻳﻮﻣﺎ ﺇﻟﻴﻪ ﻭﻻ ﺃﻗﻮﻯ ﻋﻠﻰ ﺍﻟﺴﻔﺮ‬
 ‫ﺃﻧﻮﻯ ﺍﻟﺮﺣﻴﻞ ﺇﻟﻴﻪ ﰒ ﳝﻨﻌﲎ ‪ ...‬ﻣﺎ ﺃﺣﺪﺙ ﺍﻟﺪﻫﺮ ﻭﺍﻷﻳﺎﻡ ﰱ ﺑﺼﺮﻯ‬
‫ﻭﺇﳕﺎ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺣﺪﺙ ﺍﻟﺪﻫﺮ ﻭﺍﻷﻳﺎﻡ ﰱ ﺑﺼﺮﻯ‪ ،‬ﻷﻥ ﺇﺳﺤﺎﻕ ﳌﺎ ﻛﱪ ﺿﻌﻒ ﺑﺼﺮﻩ‪ ،‬ﰒ ﺃﺿﺮ ﻭﺍﺳﺘﺄﺫﻧﺘﻪ ﰱ ﺇﻧﺸﺎﺩ‬
‫ﻗﺼﻴﺪﺓ ﻣﺪﺣﺘﻪ ﻬﺑﺎ‪ ،‬ﻓﺄﺫﻥ ﱄ ﻓﺄﻧﺸﺪﺗﻪ‪:‬‬
‫ﳌﺎ ﺃﻣﺮﺕ ﺑﺈﺷﺨﺎﺻﻲ ﺇﻟﻴﻚ ﻫﻔﺎ ‪ ...‬ﻗﻠﱮ ﺣﻨﻴﻨﺎ ﺇﱃ ﺃﻫﻠﻲ ﻭﺃﻭﻻﺩﻯ‬
‫ﰒ ﺍﻋﺘﺰﻣﺖ ﻭﱂ ﺃﺣﻔﻞ ﺑﺒﻴﻨﻬﻢ ‪ ...‬ﻭﻃﺎﺑﺖ ﺍﻟﻨﻔﺲ ﻋﻦ ﻓﻀﻞ ﻭﲪﺎﺩ‬
‫ﻓﻠﻮ ﺷﻜﺮﺕ ﻳﺎﺩﻳﻜﻢ ﻭﺃﻧﻌﻤﻜﻢ ‪ ...‬ﳌﺎ ﺃﺣﺎﻁ ﻬﺑﺎ ﻭﺻﻔﻰ ﻭﺗﻌﺪﺍﺩﻯ‬

‫ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻟﻌﻠﻲ ﺑﻦ ﳛﲕ‪ ،‬ﻭﻗﺪ ﺃﺧﱪ ﻬﺑﺬﺍ ﺍﳋﱪ‪ ،‬ﺃﺧﱪﱐ‪ :‬ﻟﻮ ﻗﺎﻝ ﺍﳋﻠﻴﻔﺔ ﺃﺣﻀﺮﱐ ﻓﻀﻼ ﻭﲪﺎﺩﺍ‪،‬‬
‫ﺃﻟﻴﺲ ﻛﺎﻥ ﺇﺳﺤﺎﻕ ﻳﻔﺘﻀﺢ ﻣﻦ ﺩﻣﺎﻣﺔ ﺧﻠﻘﺘﻬﻤﺎ‪ ،‬ﻭﲡﻠﻒ ﺷﺎﻫﺪﳘﺎ‪.‬‬
‫ﻗﺎﻝ ﺇﺳﺤﺎﻕ‪ :‬ﻭﺍﳓﺪﺭﺕ ﻣﻨﻪ ﺇﱃ ﺍﻟﻨﺠﻒ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻗﺪ ﻗﻠﺖ ﰱ ﺍﻟﻨﺠﻒ ﻗﺼﻴﺪﺓ ﻗﺎﻝ ﻫﺎﻬﺗﺎ‪:‬‬
‫ﻓﺄﻧﺸﺪﺗﻪ‪:‬‬
‫ﻳﺎ ﺭﻛﺐ ﺍﻟﻌﻴﺴﻰ ﻻ ﺗﻌﺠﻞ ﺑﻨﺎ ﻭﻗﻒ ‪ ...‬ﳓﻲ ﺩﺍﺭﹰﺍ ﻟﻴﺴﻌﺪﻯ ﰒ ﻧﻨﺼﺮﻑ‬
‫ﺣﱴ ﺍﻧﺘﻬﻴﺖ ﻓﻴﻬﺎ ﺇﱃ ﻗﻮﱄ‬
‫ﱂ ﻳﻨﺰﻝ ﺍﻟﻨﺎﺱ ﰱ ﺳﻬﻞ ﻭﻻ ﺟﺒﻞ ‪ ...‬ﺃﺻﻔﻰ ﻫﻮﺍﺀ ﻭﻻ ﺃﻏﺬﻯ ﻣﻦ ﺍﻟﻨﺠﻒ‬
‫ﺣﻔﺖ ﺑﱪ ﻭﲝﺮ ﰱ ﺟﻮﺍﻧﺒﻬﺎ ‪ ...‬ﻓﺎﻟﱪ ﰱ ﻃﺮﻑ ﻭ ﺍﻟﺒﺤﺮ ﰱ ﻃﺮﻑ‬
‫ﻣﺎ ﻳﺰﺍﻝ ﻧﺴﻴﻢ ﻣﻦ ﳝﺎﻧﻴﺔ ‪ ...‬ﻳﺄﺗﻴﻚ ﻣﻨﻬﺎ ﺑﺮﻳﺎ ﺭﻭﺿﺔ ﺃﻧﻒ‬
‫ﰒ ﻣﺪﺣﺘﻪ ﻓﻘﻠﺖ‪:‬‬
‫ﻻ ﳛﺴﺐ ﺍﳉﻮﺩ ﻳﻔﻲ ﻣﺎﻟﻪ ﺃﺑﺪﹰﺍ ‪ ...‬ﻭ ﻻ ﻳﺮﻯ ﺑﺎﻝ ﻣﺎ ﳛﻮﻯ ﻣﻦ ﺍﻟﺴﺮﻑ‬
‫ﻭﻣﻀﻴﺖ ﻓﻴﻬﺎ ﺣﱴ ﺃﲤﻤﺘﻬﺎ‪ ،‬ﻓﻄﺮﺏ ﻭﻗﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ ﻭ ﺍﷲ ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ‪ ،‬ﻭﻛﻨﺎﱐ ﻳﻮﻣﺌﺬ‪ ،‬ﻭﺃﻣﺮ ﱃ ﲟﺎﺋﺔ ﺃﻟﻒ‬
‫ﺩﺭﻫﻢ‪ ،‬ﻭﺍﳓﺪﺭﺕ ﻣﻌﻪ ﺇﱃ ﺍﻟﺼﺎﳊﻴﺔ‪ ،‬ﺍﻟﱴ ﻳﻘﻮﻝ ﻓﻴﻬﺎ ﺃﺑﻮ ﻧﻮﺍﺱ‪:‬‬
‫ﻓﺎﻟﺼﺎﳊﻴﺔ ﻣﻦ ﺃﻃﺮﺍﻑ ﻛﻠﻮﺍﺫﻯ ‪ ...‬ﻓﺬﻛﺮﺕ ﺍﻟﺼﺒﻴﺎﻥ ﻭ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﻘﻠﺖ‪:‬‬
‫ﺃﺗﺒﻜﻰ ﻋﻠﻰ ﺑﻐﺪﺍﺩ ﻭﻫﻰ ﻗﺮﻳﺒﺔ ‪ ...‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻣﺎ ﺍﺯﺩﺩﺕ ﻣﻨﻬﺎ ﻏﺪﺍ ﺑﻌﺪﺍ‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﻓﺎﺭﻗﺖ ﺑﻐﺪﺍﺩ ﻋﻦ ﻗﻠﻰ ‪ ...‬ﻟﻮ ﺃﻧﺎ ﻭﺟﺪﻧﺎ ﻣﻦ ﻓﺮﺍﻕ ﳍﺎ ﺑﺪﺍ‬
‫ﺇﺫﺍ ﺫﻛﺮﺕ ﺑﻐﺪﺍﺩ ﻧﻔﺴﻲ ﺗﻘﻄﻌﺖ ‪ ...‬ﻣﻦ ﺍﻟﺸﻮﻕ ﺃﻭ ﻛﺎﺩﺕ ﻬﺗﻴﻢ ﻬﺑﺎ ﻭﺟﺪﺍ‬
‫ﻛﻔﻰ ﺣﺰﻧﺎ ﺃﻥ ﺭﺣﺖ ﱂ ﺃﺳﺘﻄﻊ ﳍﺎ ‪ ...‬ﻭﺩﺍﻋﹰﺎ ﻭﱂ ﺃﺣﺪﺙ ﺑﺴﺎﺣﺘﻬﺎ ﻋﻬﺪﺍ‬
‫ﻓﻘﺎﻝ ﱃ ﺍﳌﻮﺻﻠﻰ‪ :‬ﺍﺷﺘﻘﺖ ﺇﱄ ﺑﻐﺪﺍﺩ؟ ﻓﻘﻠﺖ‪ :‬ﻻ ﻭ ﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺃﺟﻞ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻭﻗﺪ ﺣﻀﺮﱐ‬
‫ﺑﻴﺘﺎﻥ ﻓﺄﻧﺸﺪﺗﻪ‪:‬‬
‫ﺣﻨﻨﺖ ﺇﱃ ﺃﺻﻴﺒﻴﺔ ﺻﻐﺎﺭ ‪ ...‬ﻭﺷﺎﻗﻚ ﻣﻨﻬﻢ ﻓﺮﺏ ﺍﳌﺰﺍﺭ‬
‫ﻭﺃﺑﺮﺍﺝ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺸﻮﻕ ﻳﻮﻣﹰﺎ ‪ ...‬ﺇﺫﺍ ﺩﻧﺖ ﺍﻟﺪﻳﺎﺭ ﻣﻦ ﺍﻟﺪﻳﺎﺭ‬
‫ﻓﻘﺎﻝ ﱃ ﺇﺳﺤﺎﻕ‪ :‬ﺳﺮ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺄﻗﻢ ﻣﻊ ﻋﻴﺎﻟﻚ ﺷﻬﺮﺍﹰ‪ ،‬ﰒ ﺻﺮ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻗﺪ ﺃﻣﺮﺕ ﻟﻚ ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ‪.‬‬
‫ﻭﺣﺪﺙ ﲪﺎﺩ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻳﻮﻣﹰﺎ ﺩﺍﺭﺍ ﺍﻟﻮﺍﺛﻖ ﺑﺎﷲ ﺑﻐﲑ ﺇﺫﻥ‪ ،‬ﺇﱃ ﻣﻮﺿﻊ ﺃﻣﺮ ﺃﻥ ﺃﺩﺧﻠﻪ‬
 ‫ﺇﺫﺍ ﻛﺎﻥ ﺟﺎﻟﺴﺎﹰ‪ ،‬ﻓﺴﻤﻌﺖ ﺻﻮﺕ ﻋﻮﺩ ﻣﻦ ﺑﻴﺖ ﻭﺗﺮﳕﺎﹰ‪ ،‬ﱂ ﺃﲰﻊ ﺃﺣﺴﻦ ﻣﻨﻪ ﻗﻂ‪ ،‬ﻓﺄﻃﻠﻊ ﺧﺎﺩﻡ ﺭﺃﺳﻪ ﻭﺻﺎﺡ‪،‬‬
‫ﻼ ﻻﺯﻡ ﱃ‪ ،‬ﻭﻛﻞ ﳑﻠﻮﻙ ﱃ ﺣﺮ‪ ،‬ﻟﻘﺪ‬ ‫ﻓﺪﺧﻠﺖ‪ ،‬ﻭﺇﺫﺍ ﺍﻟﻮﺍﺛﻖ‪ ،‬ﻓﻘﺎﻝ ﱃ ﺃﻯ ﺷﺊ ﲰﻌﺖ؟ ﻓﻘﻠﺖ‪ :‬ﺍﻟﻄﻼﻕ ﻛﺎﻣ ﹰ‬
‫ﲰﻌﺖ ﻣﺎ ﱂ ﺃﲰﻊ ﻣﺜﻠﻪ ﻗﻂ ﺣﺴﻨﺎﹰ‪ ،‬ﻓﻀﺤﻚ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻫﻮ ﺍﻷﻓﻀﻞ؟ ﺃﺩﺏ ﻭﻋﻠﻢ ﻣﺪﺣﻪ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻭﺍﺷﺘﻬﺎﻩ‬
‫ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭ ﺍﻟﺘﺎﺑﻌﻮﻥ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﻛﺜﺮ ﰱ ﺣﺮﻡ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،،‬ﻭﻣﻬﺎﺟﺮ ﺭﺳﻮﻟﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺃﲢﺐ ﺃﻥ ﺗﺴﻤﻌﻪ؟ ﻗﻠﺖ‪ :‬ﺃﻯ‪ :‬ﻭ ﺍﻟﺬﻯ ﺷﺮﻓﲏ ﲞﻄﺎﺏ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﲨﻴﻞ ﺭﺃﻳﻪ‪ ،‬ﻭﻗﺎﻝ‬
‫ﻳﺎ ﻏﻼﻡ‪ :‬ﻫﺎﺕ ﺍﻟﻌﻮﺩ‪ ،‬ﻭﺃﻋﻂ ﺇﺳﺤﺎﻕ ﺭﻃﻼﹰ‪ ،‬ﻓﺪﻓﻊ ﺍﻟﺮﻃﻞ ﺇﱃ‪ ،‬ﻭﺿﺮﺏ ﻭ ﻏﲎ ﰱ ﺷﻌﺮ ﻷﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ‪ ،‬ﺑﻠﺤﻦ‬
‫ﺻﻨﻌﻪ ﻓﻴﻪ‪:‬‬
‫ﺃﺿﺤﺖ ﻗﺒﻮﺭﻫﻢ ﻣﻦ ﺑﻌﺪ ﻋﺰﻬﺗﻢ ‪ ...‬ﺗﺴﻌﻰ ﻋﻠﻴﻬﺎ ﺍﻟﺼﺒﺎ ﻭ ﺍﳊﺮﺟﻒ ﺍﻟﺸﻤﻞ‬
‫ﻻ ﻳﺪﻓﻌﻮﻥ ﻫﻮﺍﻣﹰﺎ ﻋﻦ ﻭﺟﻮﻫﻬﻢ ‪ ...‬ﻛﺄﻬﻧﻢ ﺧﺸﺐ ﺑﺎﻟﻘﺎﻉ ﻣﻨﺠﺪﻝ‬
‫ﻓﺸﺮﺑﺖ ﺍﻟﺮﻃﻞ‪ ،‬ﰒ ﻗﻤﺖ ﻭﺩﻋﻮﺕ ﻟﻪ‪ ،‬ﻓﺄﺟﻠﺴﲎ ﻭ ﻗﺎﻝ‪ :‬ﺃﺗﺸﺘﻬﻰ ﺃﻥ ﺗﺴﻤﻊ ﺛﺎﻧﻴﺔ؟ ﻗﻠﺖ‪ :‬ﺇﻯ ﻭ ﺍﷲ‪ ،‬ﻓﻐﻨﺎﻧﻴﻪ‬
‫ﺛﺎﻧﻴﺔ‪ ،‬ﻭﺛﺎﻟﺜﺔ‪ ،‬ﻭﺻﺎﺡ ﺑﺒﻌﺾ ﺧﺪﻣﻪ‪ ،‬ﻭ ﻗﺎﻝ‪ :‬ﺍﲪﻞ ﺇﱃ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺛﻼﲦﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ ﰒ ﻗﺎﻝ ﻳﺎ ﺇﺳﺤﺎﻕ‬
‫ﻗﺪ ﲰﻌﺖ ﺛﻼﺛﺔ ﺃﺻﻮﺍﺕ ﻭﺷﺮﺑﺖ ﺛﻼﺛﺔ ﺍﺭﻃﺎﻝ ﻭﺍﺧﺬﺕ ﺛﻼﲦﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﺎﻧﺼﺮﻑ ﺇﱃ ﺃﻫﻠﻚ ﻣﺴﺮﻭﺭﺍﹰ‪،‬‬
‫ﻭﻟﻴﺴﺮﻭﺍ ﻣﻌﻚ‪ ،‬ﻓﺎﻧﺼﺮﻓﺖ ﺑﺎﳌﺎﻝ‪ .‬ﻭﺣﺪﺙ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ‪ :‬ﺟﺎﺀﱐ ﺍﻟﺰﺑﲑ ﺑﻦ ﺩﲪﺎﻥ ﻳﻮﻣﹰﺎ ﻣﺴﻠﻤﺎﹰ‪،‬‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﱃ ﺃﻳﻦ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺃﻣﺮﱐ ﺃﻥ ﺃﺑﻜﺮ ﺇﻟﻴﻪ ﻟﻨﺼﻄﺒﺢ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﻧﺖ ﺗﻌﺮﻑ ﺃﻥ ﺻﺒﻮﺡ‬
‫ﺍﻟﻔﻀﻞ ﻏﺒﻮﻕ ﻏﲑﻩ‪ ،‬ﻓﺄﻗﻢ ﻋﻨﺪﻯ ﻧﺸﺮﺏ‪ ،‬ﻗﻠﺖ ﻟﻪ‪:‬‬
‫ﺃﻗﻢ ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﻮﺍﻡ ﻭﳛﻚ ﻧﺸﺮﺏ ‪ ...‬ﻭﻧﻠﻪ ﻣﻊ ﺍﻟﻼﻫﲔ ﻳﻮﻣﹰﺎ ﻭﻧﻄﺮﺏ‬
‫ﺇﺫﺍ ﻣﺎ ﺭﺃﻳﺖ ﺍﻟﻴﻮﻡ ﻗﺪ ﺑﺎﻥ ﺧﲑﻩ ‪ ...‬ﻓﺨﺬﻩ ﺑﺸﻜﺮ ﻭﺍﺗﺮﻙ ﺍﻟﻔﻀﻞ ﻳﻐﻀﺐ‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﻗﺎﻡ ﻋﻨﺪﻯ ﻭﺳﺮﺭﻧﺎ ﻳﻮﻣﺎﹰ‪ ،‬ﰒ ﺻﺎﺭ ﺇﱃ ﺍﻟﻔﻀﻞ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻦ ﺳﺒﺐ ﺗﺄﺧﺮﻩ ﻋﻨﻪ‪ ،‬ﻓﺤﺪﺛﻪ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻧﺸﺪﻩ‬
‫ﺍﻟﺸﻌﺮ‪ ،‬ﻓﻌﺘﺐ ﻋﻠﻲ‪ ،‬ﻭﺣﻮﻝ ﻭﺟﻪ ﻋﲏ‪ ،‬ﻭﺃﻣﺮ ﻋﻮﻧﹸﺎ ﺣﺎﺟﺒﻪ ﺃﻻ ﻳﺪﺧﻠﲏ‪ ،‬ﻭﻻﻳﺴﺘﺄﺫﻥ ﱄ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻮﺻﻞ ﱄ‬
‫ﺭﻗﻌﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻭﻛﺘﺒﺖ ﻬﺑﺎ ﺇﱃ ﺍﻟﻔﻀﻞ‪:‬‬
‫ﻳﻘﻮﻝ ﺃﻧﺎﺱ ﺷﺎﻣﺘﻮﻥ ﻭ ﻗﺪ ﺭﺃﻭﺍ ‪ ...‬ﻣﻘﺎﻣﻲ ﻭﺇﻏﺒﺎﰊ ﺍﻟﺮﻭﺍﺡ ﺇﱃ ﺍﻟﻔﻀﻞ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﺧﺺ ﺑﺎﻟﻔﻀﻞ ﻣﺮﺓ ‪ ...‬ﻓﺄﺻﺒﺢ ﻣﻨﻪ ﺍﻟﻴﻮﻡ ﻣﻨﺼﺮﻡ ﺍﳊﺒﻞ‬

‫ﻭﻟﻮ ﻛﺎﻥ ﱄ ﰱ ﺫﺍﻙ ﺫﻧﺐ ﻋﻠﻤﺘﻪ ‪ ...‬ﻟﻘﻄﻌﺖ ﻧﻔﺴﻰ ﺑﺎﳌﻼﻣﺔ ﻭﺍﻟﻌﺬﻝ‬

‫ﻭ ﺗﻮﺻﻠﺖ ﺣﱴ ﻋﺮﺿﺖ ﺍﻷﺑﻴﺎﺕ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻗﺮﺃﻫﺎ ﻗﺎﻝ‪ :‬ﺃﻋﺠﺐ ﻣﻦ ﺫﻧﺒﻪ ﻭﺃﺷﺪ‪ ،‬ﺃﻧﻪ ﻻﻳﺮﻯ ﻣﻦ ﻧﻔﺴﻪ ﺫﻧﺒﹰﺎ‬
‫ﺑﺬﻟﻚ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﻘﻠﺖ ﰱ ﻧﻔﺴﻰ‪ :‬ﻻﺃﺭﻯ ﺃﻣﺮﻩ ﻳﺼﻠﺤﻪ ﺇﻻ ﺣﺎﺟﺒﻪ ﻋﻮﻥ‪ ،‬ﻓﻘﻠﺖ ﻟﻌﻮﻥ‪:‬‬
‫ﻋﻮﻥ ﻳﺎ ﻋﻮﻥ ﻟﻴﺲ ﻣﺜﻠﻚ ﻋﻮﻥ ‪ ...‬ﺃﻧﺖ ﱄ ﺇﺫﺍ ﻛﺎﻥ ﻛﻮﻥ‬
‫ﻟﻚ ﻋﻨﺪﻯ ﻭﺍﷲ ﺭﺿﻰ ﺍﻟﻔﻀﻞ ‪ ...‬ﻏﻼﻡ ﻳﺮﺿﻴﻚ ﺃﻭ ﺑﺮﺫﻭﻥ‬
‫ﻓﻘﺎﻝ‪ :‬ﺍﻛﺘﺐ ﺭﻗﻌﺔ ﻭﻗﻞ ﺷﻌﺮﹰﺍ ﻷﻋﺮﺿﻪ ﻟﻚ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﻠﺖ‪:‬‬
‫ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻟﺮﺍﺡ ﻣﺎﺩﻣﺖ ﻏﻀﺒﺎﺗﹰﺎ ‪ ...‬ﻭﻣﺎ ﱂ ﻳﻌﺪ ﻋﲎ ﺭﺿﺎﻙ ﻛﻤﺎ ﻛﺎﻧﺎ‬
‫ﻓﺄﺣﺴﻦ ﻓﺈﱏ ﻗﺪ ﺃﺳﺄﺕ ﻭﱂ ﺗﺰﻝ ‪ ...‬ﺗﻌﻮﺩﱏ ﻋﻨﺪ ﺍﻹﺳﺎﺀﺓ ﺇﺣﺴﺎﻧﺎ‬
 ‫ﻗﺎﻝ‪ :‬ﻓﺄﱏ ﺍﻟﻔﻀﻞ ﺑﺎﻟﺸﻌﺮﻳﻦ ﲨﻴﻌﺎﹰ‪ ،‬ﻓﻘﺮﺃﳘﺎ ﻭﺿﺤﻚ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﳛﻚ‪ ،‬ﻭﺇﳕﺎ ﻋﺮﺽ ﺑﻘﻮﻟﻪ‪ :‬ﻏﻼﻡ ﻳﺮﺿﻴﻚ‬
‫ﺑﺎﻟﺴﻮﺀﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻭﻋﺪﱏ ﲟﺎ ﲰﻌﺖ‪ ،‬ﻓﺈﻥ ﺷﺌﺖ ﺃﻥ ﲢﺮﻣﻨﻴﻪ ﻓﺄﻧﺖ ﺃﻋﻠﻢ‪ ،‬ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺮﺳﻞ ﺇﱄ‪ ،‬ﻓﺄﺗﺎﱐ ﺭﺳﻮﻟﻪ‪،‬‬
‫ﻓﺼﺮﺕ ﺇﻟﻴﻪ‪ ،‬ﻓﺮﺿﻲ ﻋﲏ‪ ،‬ﻭﻭﻓﻴﺖ ﻟﻌﻮﻥ‪ ،‬ﻭﺣﺪﺙ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﻋﺘﺐ ﻋﻠﻰ ﺟﻌﻔﺮ ﺑﻦ ﳛﲕ ﻭ ﻗﺎﻝ‪ :‬ﺇﱏ ﻻ ﺃﺭﺍﻙ‬
‫ﻭﻻ ﺗﻐﺸﺎﱏ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺇﱏ ﺃﺗﻴﺘﻚ ﻛﺜﲑﺍﹰ‪ ،‬ﻓﻴﺤﺠﺒﲎ ﺧﺎﺩﻣﻚ ﻧﺎﻓﺬ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺣﺠﺒﻚ ﻋﲏ ﻓﻨﻜﻪ‪ ،‬ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ ﺑﻌﺪ‬
‫ﺃﻳﺎﻡ‪:‬‬
‫ﺟﻌﻠﺖ ﻓﺪﺍﺀﻙ ﻣﻦ ﻛﻞ ﺳﻮﺀ ‪ ...‬ﺇﱃ ﺣﺴﻦ ﺭﺃﻳﻚ ﺃﺷﻜﻮ ﺃﻧﺎﺳﺎ‬
‫ﳛﻮﻟﻮﻥ ﺑﻴﲎ ﻭﺑﲔ ﺍﻟﺴﻼﻡ ‪ ...‬ﻓﻠﺴﺖ ﺃﺳﻠﻢ ﺇﻻ ﺍﺧﺘﻼﺳﺎ‬
‫ﻭﺃﻧﻔﺬﺕ ﺃﻣﺮﻙ ﰱ ﻧﺎﻓﺬ ‪ ...‬ﻓﻤﺎ ﺯﺍﺩﻩ ﺫﺍﻙ ﺇﻻ ﴰﺎﺳﺎ‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﺣﻀﺮﱏ ﻭﺩﻋﺎ ﻧﺎﻓﺬﺍﹰ‪ ،‬ﻭﻗﺮﺃ ﺍﻷﺑﻴﺎﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻓﻌﻠﺘﻬﺎ ﻳﺎﻋﺪﻭ ﺍﷲ‪ ،‬ﻓﻐﻀﺐ ﻧﺎﻓﺬ ﺣﱴ ﻛﺎﺩ ﻳﺒﻜﻰ‪،‬‬
‫ﻭﺟﻌﻔﺮ ﻳﻀﺤﻚ ﻭﻳﺼﻔﻖ‪ ،‬ﰒ ﱂ ﻳﻌﺪ ﺑﻌﺪﻫﺎ ﺇﱃ ﺍﻟﺘﻌﺮﺽ‪ .‬ﻭﺣﺪﺙ ﻋﻠﻰ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ﻗﺎﻝ‪ :‬ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﺑﲎ‬
‫ﻛﻼﺏ ﻳﻘﺎﻝ ﳍﺎ ﺯﻫﺮﺍﺀ‪ ،‬ﲢﺪﺙ ﺇﺳﺤﺎﻕ ﻭﺗﻨﺎﺷﺪﻩ‪ ،‬ﻭﻛﺎﻧﺖ ﲤﻴﻞ ﺇﻟﻴﻪ‪ .‬ﻭﺗﻜﲎ ﻋﻨﻪ ﰱ ﺷﻌﺮﻫﺎ‪ ،‬ﺇﺫﺍ ﺫﻛﺮﺗﻪ ﲜﻤﻞ‬
‫ﻗﺎﻝ‪ :‬ﻓﺤﺪﺛﲎ ﺇﺳﺤﺎﻕ ﺃﻬﻧﺎ ﻛﺘﺒﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺪ ﻏﺎﺑﺖ ﻋﻨﻪ‪:‬‬
‫ﻭﺟﺪﻯ ﲜﻤﻞ ﻋﻠﻰ ﺃﱏ ﺃﲨﺠﻤﻪ ‪ ...‬ﻭﺟﺪ ﺍﻟﺴﻘﻴﻢ ﺑﱪﺀ ﺑﻌﺪ ﺇﺩﻧﺎﻑ‬
‫ﺃﻭ ﻭﺟﺪ ﺛﻜﻠﻰ ﺃﺻﺎﺏ ﺍﳌﻮﺕ ﻭﺍﺣﺪﻫﺎ ‪ ...‬ﺃﻭ ﻭﺟﺪ ﻣﻐﺘﺮﺏ ﻣﻦ ﺑﲔ ﺃﻻﻑ‬
‫ﻗﺎﻝ ﻓﺄﺟﺒﺘﻬﺎ‪:‬‬
‫ﺇﻗﺮ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺯﻫﺮﺍﺀ ﺇﺫ ﻇﻌﻨﺖ ‪ ...‬ﻭﻗﻞ ﳍﺎ ﻗﺪ ﺃﺫﻗﺖ ﺍﻟﻘﻠﺐ ﻣﺎ ﺧﺎﻓﺎ‬
‫ﺃﻣﺎ ﺭﺛﻴﺖ ﳌﻦ ﺧﻠﻔﺖ ﻣﻜﺘﺌﺒﹰﺎ ‪ ...‬ﻳﺬﺭﻱ ﻣﺪﺍﻣﻌﻪ ﺳﺤﹰﺎ ﻭﺗﻮ ﻛﺎﻓﺎ‬
‫ﻓﻤﺎ ﻭﺟﺪﺕ ﻋﻠﻰ ﺇﻟﻒ ﻓﺠﻤﻌﺖ ﺑﻪ ‪ ...‬ﻭﺟﺪﻯ ﻋﻠﻴﻚ ﻭﻗﺪ ﻓﺎﺭﻗﺖ ﺃﻻﻓﺎ‬
‫ﻭﺣﺪﺙ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳋﺰﺍﻋﻰ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱏ ﺇﺳﺤﺎﻕ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺳﻘﻰ ﺍﷲ ﻳﻮﻡ ﺍﳌﺎﻭﺷﺎﻥ ﻭﳎﻠﺴﹰﺎ ‪ ...‬ﺑﻪ ﻛﺎﻥ ﺃﺣﻠﻰ ﻋﻨﺪﻧﺎ ﻣﻦ ﺟﲎ ﺍﻟﻨﺤﻞ‬
‫ﻏﺪﺍﺓ ﺍﺟﺘﻨﻴﻨﺎ ﺍﻟﻠﻬﻮ ﻏﻀﺎ ﻭﱂ ﻧﺒﻞ ‪ ...‬ﺣﺠﺎﺏ ﺃﰉ ﻧﺼﺮ ﻭﻻ ﻏﻀﺐ ﺍﻟﻔﻀﻞ‬
‫ﻏﺪﻭﻧﺎ ﺻﺤﺎﺣﹰﺎ ﰒ ﺭﺣﻨﺎ ﻛﺄﻧﻨﺎ ‪ ...‬ﺃﻃﺎﻑ ﺑﻨﺎ ﺷﺮ ﺷﺪﻳﺪ ﻣﻦ ﺍﳋﺒﻞ‬
‫ﻓﺴﺄﻟﺘﻪ ﺃﻥ ﻳﻜﺘﺒﻨﻴﻬﺎ ﻓﻐﻔﻞ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﺣﺪﻳﺚ ﻳﻮﻡ ﺍﳌﺎﻭﺷﺎﻥ؟ ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﱂ ﺃﻛﺘﺒﻚ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﻣﺎ ﺳﺄﻟﺖ ﻋﻤﺎ ﻻ‬
‫ﻳﻌﻴﻨﻚ‪ ،‬ﻭﱂ ﳜﱪﱏ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰉ ﻳﺼﻒ ﺇﺳﺤﺎﻕ ﻭﻳﻘﺮﻇﻪ‪ ،‬ﻭﻳﺜﲏ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺬﻛﺮ ﺃﺩﺑﻪ ﻭﺣﻔﻈﻪ‪،‬‬
‫ﻭﻋﻠﻤﻪ ﻭﺻﺪﻗﻪ‪ ،‬ﻭﻳﺴﺘﺤﺴﻦ ﻗﻮﻟﻪ‪:‬‬
‫ﻫﻞ ﺇﱃ ﺃﻥ ﺗﻨﺎﻡ ﻋﻴﲎ ﺳﺒﻴﻞ ‪ ...‬ﺇﻥ ﻋﻬﺪﻯ ﺑﺎﻟﻨﻮﻡ ﻋﻬﺪ ﻃﻮﻳﻞ‬
‫ﻏﺎﺏ ﻋﲏ ﻣﻦ ﻻ ﺃﲰﻰ ﻓﻌﻴﲏ ‪ ...‬ﻛﻞ ﻳﻮﻡ ﻭﺟﺪﹰﺍ ﻋﻠﻴﻪ ﺗﺴﻴﻞ‬
‫ﺇﻥ ﻣﺎ ﻗﻞ ﻣﻨﻚ ﻳﻜﺜﺮ ﻋﻨﺪﻱ ‪ ...‬ﻭﻛﺜﲑ ﳑﻦ ﲢﺐ ﺍﻟﻘﻠﻴﻞ‬
‫ﻭﻛﺎﻥ ﺇﺳﺤﺎﻕ ﺇﺫﺍ ﻏﲎ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﺗﻔﻴﺾ ﻋﻴﻨﺎﻩ ﻭﻳﺒﻜﻰ ﺃﺣﺮ ﺑﻜﺎﺀ‪ ،‬ﻓﺴﺌﻞ ﻋﻦ ﺑﻜﺎﺋﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺗﻌﺸﻘﺖ ﺟﺎﺭﻳﺔ‬
‫ﻓﻘﻠﺖ ﳍﺎ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﰒ ﻣﻠﻜﺘﻬﺎ‪ ،‬ﻭﻛﻨﺖ ﻣﺸﻐﻮﻓﹰﺎ ﻬﺑﺎ‪ ،‬ﺣﱴ ﻛﱪﺕ ﻭ ﺍﻋﺘﻠﺖ ﻋﲕ‪ ،‬ﻓﺈﺫﺍ ﻏﻨﻴﺖ ﻫﺬﺍ ﺍﻟﺼﻮﺕ‪،‬‬
‫ﺫﻛﺮﺕ ﺃﻳﺎﻣﻪ ﺍﳌﺘﻘﺪﻣﻪ‪ ،‬ﻭﺃﻧﺎ ﺃﺑﻜﻰ ﻋﻠﻰ ﺩﻫﺮﻯ ﺍﻟﺬﻯ ﻛﻨﺖ ﻓﻴﻪ‪ .‬ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﻭﺃﻧﺸﺪﱏ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ ﻟﻨﻔﺴﻪ‪:‬‬
 ‫ﺇﻻ ﻗﺎﺗﻞ ﺍﷲ ﺍﳊﻤﺎﻣﺔ ﻏﺪﻭﺓ ‪ ...‬ﻋﻠﻰ ﺍﻟﻐﺼﻦ ﻣﺎﺫﺍ ﻫﻴﺠﺖ ﺣﲔ ﻏﻨﺖ‬
‫ﺗﻐﻨﺖ ﺑﺼﻮﺕ ﺃﻋﺠﻤﻰ ﻓﻬﻴﺠﺖ ‪ ...‬ﻣﻦ ﺍﻟﻮﺟﺪ ﻣﺎ ﻛﺎﻧﺖ ﺿﻠﻮﻋﻰ ﺃﺟﻨﺖ‬
‫ﻓﻠﻮ ﻗﻄﺮﺕ ﻋﲔ ﺍﻣﺮﺉ ﻣﻦ ﺻﺒﺎﺑﺔ ‪ ...‬ﺩﻣﹰﺎ ﻗﻄﺮﺕ ﻋﻴﲎ ﺩﻣﹰﺎ ﻭﺃﺑﻠﺖ‬
‫ﻓﻤﺎ ﺳﻜﺘﺖ ﺣﱴ ﺃﻭﻳﺖ ﻟﺼﻮﻬﺗﺎ ‪ ...‬ﻭﻗﻠﺖ ﺃﺭﻯ ﻫﺬﻩ ﺍﳊﻤﺎﻣﺔ ﺟﻨﺖ‬
‫ﻭﱄ ﺯﻓﺮﺍﺕ ﻟﻮﻳﺪ ﻣﻦ ﻗﺘﻠﲏ ‪ ...‬ﺑﺸﻮﻕ ﺇﱃ ﻫﺎﰐ ﺍﻟﱵ ﻗﺪ ﺗﻮﻟﺖ‬
‫ﺇﺫﺍ ﻗﻠﺖ ﻫﺬﻱ ﺯﻓﺮﺓ ﺍﻟﻴﻮﻡ ﻗﺪ ﻣﻀﺖ ‪ ...‬ﻓﻤﻦ ﱃ ﺑﺄﺧﺮﻯ ﰱ ﻏﺪ ﻗﺪ ﺃﻇﻠﺖ‬
‫ﻓﻴﺎ ﻣﻨﺸﺮ ﺍﳌﻮﺗﻰ ﺃﻋﲎ ﻋﻠﻰ ﺍﻟﱴ ‪ ...‬ﻬﺑﺎ ﻬﻧﻠﺖ ﻧﻔﺴﻰ ﺳﻘﺎﻣﹰﺎ ﻭﻋﻠﺖ‬

‫ﻟﻘﺪ ﲞﻠﺖ ﺣﱴ ﻟﻮ ﺍﱏ ﺳﺄﻟﺘﻬﺎ ‪ ...‬ﻗﺬﻯ ﺍﻟﻌﲔ ﻣﻦ ﺳﺎﰱ ﺍﻟﺘﺮﺍﺏ ﻟﻀﻨﺖ‬

‫ﻓﻘﻠﺖ ﺍﺭﺣﻼ ﻳﺎ ﺻﺎﺣﱯ ﻓﻴﻠﺘﲏ ‪ ...‬ﺃﺭﻯ ﻛﻞ ﻧﻔﺲ ﺃﻋﻄﻴﺖ ﻣﺎ ﲤﻨﺖ !‬
‫ﺣﻠﻔﺖ ﳍﺎ ﺑﺎﷲ ﻣﺎ ﺃﻡ ﻭﺍﺣﺪ ‪ ...‬ﺇﺫﺍ ﺫﻛﺮﺗﻪ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺃﻧﺖ‬
‫ﻭﻻ ﻭﺟﺪ ﺃﻋﺮﺍﺑﻴﺔ ﻗﺬﻓﺖ ﻬﺑﺎ ‪ ...‬ﺻﺮﻭﻑ ﺍﻟﻨﻮﻯ ﻣﻦ ﺣﻴﺚ ﱂ ﺗﻚ ﻇﻨﺖ‬
‫ﺇﺫﺍ ﺫﻛﺮﺕ ﻣﺎﺀ ﺍﻟﻌﺬﻳﺐ ﻭﻃﻴﺒﻪ ‪ ...‬ﻭﺑﺮﺩ ﺣﺼﺎﻩ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺣﻨﺖ‬
‫ﺑﺄﻛﺜﺮ ﻣﲎ ﻟﻮﻋﺔ ﻏﲑ ﺃﻧﲏ ‪ ...‬ﺃﻃﺎﻣﻦ ﺃﺣﺸﺎﺋﻲ ﻋﻠﻰ ﻣﺎ ﺃﺟﻨﺖ‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺙ ﲪﺎﺩ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﳌﺎ ﺧﺮﺝ ﺃﰉ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻭﻋﺎﺩ‪ ،‬ﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻣﺎ ﻛﻨﺖ ﺃﻋﺮﻑ ﻣﺎ ﰱ ﺍﻟﺒﲔ ﻣﻦ ﺣﺰﻥ ‪ ...‬ﺣﱴ ﺗﻨﺎﺩﻭﺍ ﺑﺄﻥ ﻗﺪ ﺟﺊ ﺑﺎﻟﺴﻔﻦ‬
‫ﳌﺎ ﺍﻓﺘﺮﻗﻨﺎ ﻋﻠﻰ ﻛﺮﻩ ﻟﻔﺮﻗﺘﻨﺎ ‪ ...‬ﺃﻳﻘﻨﺖ ﺃﱏ ﻗﺘﻴﻞ ﺍﳍﻢ ﻭ ﺍﳊﺰﻥ‬
‫ﻗﺎﻣﺖ ﺗﻮﺩﻋﲏ ﻭ ﺍﻟﺪﻣﻮﻉ ﻳﻐﻠﺒﻬﺎ ‪ ...‬ﻓﺠﻤﺠﻤﺖ ﺑﻌﺾ ﻣﺎ ﻗﺎﻟﺖ ﻭﱂ ﺗﱭ‬
‫ﻣﺎﻟﺖ ﻋﻠﻰ ﺗﻔﺪﻧﻴﻲ ﻭﺗﺮﺷﻔﲏ ‪ ...‬ﻛﻤﺎ ﳝﻴﻞ ﻧﺴﻴﻢ ﺍﻟﺮﻳﺢ ﺑﺎﻟﻐﺼﻦ‬
‫ﻭﺃﻋﺮﺿﺖ ﰒ ﻗﺎﻟﺖ ﻭﻫﻰ ﺑﺎﻛﺒﺔ ‪ ...‬ﻳﺎ ﻟﻴﺖ ﻣﻌﺮﻓﱵ ﺇﻳﺎﻙ ﱂ ﺗﻜﻦ‬
‫ﻭﺣﺪﺙ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻷﺻﻤﻌﻰ‪ ،‬ﻓﺄﻧﺸﺪﻧﻪ ﺃﺑﻴﺎﺗﹰﺎ ﻗﻠﺘﻬﺎ ﻭﻧﺴﺒﺘﻬﺎ ﺇﱃ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻭﻫﻰ‪ " :‬ﻫﻞ‬
‫ﺃﻥ ﺗﻨﺎﻡ ﻋﻴﲎ ﺳﺒﻴﻞ " ﺍﻷﺑﻴﺎﺕ‪ ،‬ﻭﻫﻰ ﻣﺘﻘﺪﻣﺔ‪ .‬ﻗﺎﻝ ﻓﺠﻌﻞ ﻳﻌﺠﺐ ﻬﺑﺎ ﻭﻳﺮﺩﺩﻫﺎ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﺇﻬﻧﺎ ﺑﻨﺎﺕ ﻟﻴﻠﺘﻬﺎ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻻﺟﺮﻡ‪ ،‬ﺇﻥ ﺃﺛﺮ ﺍﻟﺘﻮﻟﻴﺪ ﻓﻴﻬﺎ ﺑﲔ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻭﻻﺟﺮﻡ ﺃﻥ ﺃﺛﺮ ﺍﳊﺴﺪ ﻓﻴﻚ ﻇﺎﻫﺮ ﻭﻛﺎﻥ ﺇﺳﺤﺎﻕ ﻳﻘﻮﻡ ﻋﻠﻰ‬
‫ﺍﺑﻦ ﺍﻷﻋﺮﺍﰉ ﻭﻳﱪﻩ‪ ،‬ﻓﻜﺎﻥ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰉ ﻳﻘﻮﻝ‪ :‬ﺇﺳﺤﺎﻕ ﻭﺍﷲ ﺃﺣﻖ ﺑﻘﻮﻝ ﺃﰉ ﲤﺎﻡ‪:‬‬
‫ﻳﺮﻣﻰ ﺑﺄﺷﺒﺎﺣﻨﺎ ﺇﱃ ﻣﻠﻚ ‪ ...‬ﻧﺄﺧﺬ ﻣﻦ ﻣﺎﻟﻪ ﻭﻣﻦ ﺃﺩﺑﻪ‬
‫ﳑﻦ ﻗﺪ ﻗﻴﻞ ﻓﻴﻪ ﻭﺣﺪﺙ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﺑﻌﺚ ﺇﱃ ﻃﻠﺤﺔ ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻭﻗﺪ ﺍﻧﺼﺮﻑ ﻣﻦ ﻭﻗﻌﺔ ﺍﻟﺸﺮﺍﺓ‪ ،‬ﻭﻗﺪ ﺃﺻﺎﺑﺘﻪ‬
‫ﺿﺮﺑﺔ ﰱ ﻭﺟﻬﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻏﲎ‪ ،‬ﻓﻐﻨﻴﺘﻪ ﰱ ﺷﻌﺮ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ‪:‬‬
‫ﺇﱏ ﻷﻛﲎ ﺑﺄﺟﺒﺎﻝ ﻋﻦ ﺍﺟﺒﻠﻬﺎ ‪ ...‬ﻭﺑﺎﺳﻢ ﺃﻭﺩﻳﺔ ﻋﻦ ﺇﺳﻢ ﻭﺍﺩﻳﻬﺎ‬
‫ﻋﻤﺪﺍ ﻟﻴﺤﺴﺒﻬﺎ ﺍﻟﻮﺍﺷﻮﻥ ﻏﺎﻧﻴﺔ ‪ ...‬ﺃﺧﺮﻯ‪ ،‬ﻭﲢﺴﺐ ﺃﱏ ﻟﺴﺖ ﺃﻋﻨﻴﻬﺎ‬
‫ﻭﻻﻳﻐﲑ ﻭﺩﻯ ﺃﻥ ﺃﻫﺎﺟﺮﻫﺎ ‪ ...‬ﻭﻻ ﻓﺮﺍﻕ ﻧﻮﻯ ﰱ ﺍﻟﺪﺍﺭ ﺃﻧﻮﻬﺑﺎ‬
‫ﻭﻟﻠﻘﻠﻮﺹ ﻭﱃ ﻣﻨﻬﺎ ﺇﺫﺍ ﺑﻌﺪﺕ ‪ ...‬ﺑﻮﺍﺭﺡ ﺍﻟﺸﻮﻕ ﺗﻨﻀﻴﲎ ﻭﺃﻧﻀﻴﻬﺎ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ ﻭﺍﷲ‪ ،‬ﺃﻋﺪﻩ‪ ،‬ﻓﺄﻋﺪﺕ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﺸﺮﺏ‪ ،‬ﺣﺘﺔ ﺻﻠﻰ ﺍﻟﻌﺘﻤﺔ ﻭﺃﻧﺎ ﺃﻏﻨﻴﻪ ﺇﻳﺎﻩ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﺧﺎﺩﻡ ﻟﻪ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻛﻢ ﻋﻨﺪﻙ؟ ﻓﻘﺎﻝ‪ :‬ﻣﻘﺪﺍﺭ ﺳﺒﻌﲔ ﺍﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﲢﻤﻞ ﻣﻌﻪ‪ ،‬ﻓﻠﻤﺎ ﺧﺮﺟﺖ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﺗﺒﻌﲎ ﲨﺎﻋﺔ‬
‫ﻣﻦ ﺍﻟﻐﻠﻤﺎﻥ ﻳﺴﺄﻟﻮﻧﲎ‪ ،‬ﻓﻮﺯﻋﺖ ﺍﳌﺎﻝ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﺮﻓﻊ ﺍﳋﱪ ﺇﻟﻴﻪ ﻓﺄﻏﻀﺒﻪ‪ ،‬ﻭﱂ ﻳﻮﺟﻪ ﺇﱃ ﺛﻼﺛﺎﹰ‪ ،‬ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ‪:‬‬
‫ﻋﻠﻤﲎ ﺟﻮﺩﻙ ﺍﻟﺴﻤﺎﺡ ﻓﻤﺎ ‪ ...‬ﺃﺑﻘﻴﺖ ﺷﻴﺌﺎ ﻟﺪﻯ ﻣﻦ ﺻﻠﺘﻚ‬
‫ﱂ ﺃﺑﻖ ﺷﻴﺌﺎ ﳑﺎ ﲰﺤﺖ ﺑﻪ ‪ ...‬ﻛﺄﻥ ﱃ ﻗﺪﺭﺓ ﻛﻤﻘﺪﺭﺗﻚ‬
‫ﺗﺘﻠﻒ ﰱ ﺍﻟﻴﻮﻡ ﺑﺎﳍﺒﺎﺕ ﻭﰲ ﺍﻟﺴﺎ ‪ ...‬ﻋﺔ ﻣﺎﲡﺘﺒﻴﻪ ﰱ ﺳﻨﺘﻚ‬
‫ﻓﻠﺴﺖ ﺃﺩﺭﻯ ﻣﻦ ﺃﻳﻦ ﺗﻨﻔﻖ ﻟﻮ ‪ ...‬ﻻ ﺃﻥ ﺭﰉ ﳚﺰﻱ ﻋﻠﻲ ﻫﺒﺘﻚ‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﰱ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺑﻌﺚ ﺇﱃ ﻓﺼﺮﺕ ﺇﻟﻴﻪ‪ ،‬ﻓﺪﺧﻠﺖ ﻓﺴﻠﻤﺖ‪ ،‬ﻭﺭﻓﻊ ﺑﺼﺮﻩ ﺇﱃ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺍﺳﻘﻮﻩ ﺭﻃﻼ‬
‫ﻓﺴﻘﻴﺘﻪ‪ ،‬ﻓﺄﻣﺮ ﱃ ﺑﺂﺧﺮ‪ ،‬ﻭﺁﺧﺮ‪ ،‬ﻓﺸﺮﺑﺖ ﺛﻼﺛﺔ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻏﻨﲎ " ﺇﱏ ﻷﻛﲎ ﺑﺄﺟﺒﺎﻝ ﻋﻦ ﺃﺟﺒﻠﻬﺎ " ﻓﻐﻨﻴﺘﻪ ﺇﻳﺎﻩ‪ ،‬ﰒ‬
‫ﺃﺗﺒﻌﺘﻪ ﺍﻷﺑﻴﺎﺕ ﺍﻟﱴ ﻗﻠﺘﻬﺎ‪ .‬ﻓﻘﺎﻝ ﱃ‪ :‬ﺃﺫﻥ ﻓﺪﻧﻮﺕ‪ ،‬ﻓﻘﺎﻝ ﱃ‪ :‬ﺃﻋﺪ ﺍﻟﺼﻮﺕ‪ ،‬ﻓﺄﻋﺪﺗﻪ‪ ،‬ﻓﻠﻤﺎ ﻓﻬﻤﻪ ﻭﻋﺮﻑ ﺍﳌﻌﲎ‪،‬‬
‫ﻗﺎﻝ ﺍﳋﺎﺩﻡ ﻟﻪ‪ :‬ﺃﺣﻀﺮﱐ ﻓﻼﻧﺎ ﻓﺄﺣﻀﺮﻩ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻛﻢ ﻗﺒﻠﻚ ﻣﻦ ﻣﺎﻝ ﺍﻟﻀﻴﺎﻉ؟ ﻗﺎﻝ‪ :‬ﲦﺎﳕﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃﺣﻀﺮﻫﺎ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻓﺠﺊ ﺑﺜﻤﺎﻧﲔ ﺑﺪﺭﺓ ﻓﻘﺎﻝ‪ :‬ﺟﺌﲎ ﺑﺜﻤﺎﻧﲔ ﳑﻠﻮﻣﺎ‪ ،‬ﻓﺄﺣﻀﺮﻭﺍ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﲪﻠﻮﺍ ﺍﳌﺎﻝ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻳﺄﺑﺎ‬
‫ﳏﻤﺪ‪ ،‬ﺧﺬ ﺍﳌﺎﻝ ﻭﺍﳌﻤﺎﻟﻴﻚ ﺣﱴ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺃﺣﺪ ﺗﻌﻄﻴﻪ ﺷﻴﺌﺎ‪.‬‬
‫ﺣﺪﺙ ﻋﻠﻰ ﺑﻦ ﳛﲕ ﺍﳌﻨﺠﻢ‪ :‬ﺃﻥ ﺇﺳﺤﺎﻕ ﳌﺎ ﺍﳓﺪﺭ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻛﺘﺐ ﺇﱃ ﻋﻠﻰ ﺑﻦ ﻫﺸﺎﻡ ﺍﻟﻘﺎﺋﺪ‪ - ،‬ﺟﻌﻠﺖ‬
‫ﻓﺪﺍﻙ ‪ -‬ﺑﻌﺚ ﺇﱃ ﺃﺑﻮ ﻧﺼﺮ ﻣﻮﻻﻙ ﺑﻜﺘﺎﺏ ﻣﻨﻚ ﺇﱄ‪ ،‬ﻳﺮﺗﻔﻊ ﻋﻦ ﻗﺪﺭﻱ‪ ،‬ﻭﻳﻘﺼﺮ ﻋﻨﻪ ﺷﻜﺮﻱ‪ ،‬ﻓﻠﻮﻻ ﻣﺎ ﺃﻋﺮﻑ‬
‫ﻣﻦ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻟﻈﻨﻨﺖ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﻏﻠﻂ ﰊ ﻓﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻟﻨﺎ ﻭﻟﻚ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺗﺪﻋﻨﺎ ﺣﱴ ﺇﺫﺍ ﻧﺴﻴﻨﺎ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺃﺑﻐﻀﻨﺎﻫﺎ‪ ،‬ﻭﺭﺟﻮﻧﺎ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺷﺮﻫﺎ‪ ،‬ﺃﻓﺴﺪﺕ ﻗﻠﻮﺑﻨﺎ ﻭﻋﻠﻘﺖ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻓﻼ ﺃﻧﺖ ﺗﺮﻳﺪﻧﺎ‪ ،‬ﻭﻻ ﺃﻧﺖ ﺗﺘﺮﻛﻨﺎ‬
‫ﻓﺄﻣﺎ ﺫﻛﺮﺗﻪ ﻣﻦ ﺷﻮﻗﻚ ﺇﱃ‪ ،‬ﻓﻠﻮﻻ ﺃﻧﻚ ﺣﻠﻔﺖ ﻋﻠﻴﻪ‪ ،‬ﻟﻘﻠﺖ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺷﻜﺎ ﻋﺒﺜﺎ ﺇﺍﻳﻨﺎ ﺷﻮﻗﻪ ‪ ...‬ﺷﻜﻮﻯ ﺍﶈﺐ ﻭﻟﻴﺲ ﺑﺎﳌﺸﺘﺎﻕ‬

‫ﻟﻮ ﻛﻨﺖ ﻣﺸﺘﺎﻗﺎ ﺇﱃ ﺗﺮﻳﺪﱏ ‪ ...‬ﻣﺎﻃﺒﺖ ﻧﻔﺴﺎ ﺳﺎﻋﺔ ﺑﻔﺮﺍﻗﻲ‬

‫ﻭﺣﻔﻈﲏ ﺣﻔﻆ ﺍﳋﻠﻴﻞ ﺧﻠﻴﻠﻪ ‪ ...‬ﻭﻭﻓﻴﺖ ﱃ ﺑﺎﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ‬
‫ﻫﻴﻬﺎﺕ ﻗﺪ ﺣﺪﺛﺖ ﺃﻣﻮﺭ ﺑﻌﺪﻧﺎ ‪ ...‬ﻭﺷﻐﻠﺖ ﺑﺎﻟﻠﺬﺍﺕ ﻋﻦ ﺇﺳﺤﺎﻕ‬
‫ﻗﺪ ﺗﺮﻛﺖ ‪ -‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ‪ -‬ﻣﺎ ﻛﺮﻫﺖ ﻣﻦ ﺍﻟﻌﺘﺎﺏ ﰱ ﺍﻟﺸﻌﺮ ﻭﻏﲑﻩ‪ ،‬ﻭﻗﻠﺖ ﺃﺑﻴﺎﺗﺎ ﻻ ﺃﺯﺍﻝ ﺃﺧﺮﺝ ﻬﺑﺎ ﺇﱃ ﻇﻬﺮ‬
‫ﺍﳌﺮﺑﺪ ﻭﺃﺳﺘﻘﺒﻞ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻭﺃﺗﻨﺴﻢ ﺃﺭﻭﺍﺣﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻳﻜﻮﻥ ﻣﺎ ﺍﷲ ﺃﻋﻠﻢ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﺗﻜﺮﻫﻬﺎ‪ ،‬ﺗﺮﻛﺘﻬﺎ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ‪:‬‬
‫ﺃﻻ ﻗﺪ ﺃﺭﻯ ﺃﻥ ﺍﻟﺜﻮﺍﺀ ﻗﻠﻴﻞ ‪ ...‬ﻭﺃﻥ ﻟﻴﺲ ﻳﺒﻘﻰ ﻟﻠﺨﻠﻴﻞ ﺧﻠﻴﻞ‬
‫ﻭﺃﱏ ﻭﺇﻥ ﻣﻠﻴﺖ ﰱ ﺍﻟﻌﻴﺶ ﺣﻘﺒﺔ ‪ ...‬ﻛﺬﻯ ﺳﻔﺮ ﻗﺪ ﺣﺎﻥ ﻣﻨﻪ ﺭﺣﻴﻞ‬
‫ﻓﻬﻞ ﱃ ﺇﱃ ﺃﻥ ﺗﻨﻈﺮ ﺍﻟﻌﲔ ﻣﺮﺓ ‪ ...‬ﺇﱃ ﺍﺑﻦ ﻫﺸﺎﻡ ﰱ ﺍﳊﻴﺎﺓ ﺳﺒﻴﻞ؟‬
‫ﻓﻘﺪ ﺧﻔﺖ ﺃﻥ ﺃﻟﻘﻰ ﺍﳌﻨﺎﻳﺎ ﲝﺴﺮﺓ ‪ ...‬ﻭﰱ ﺍﻟﻨﻔﺲ ﻣﻨﻪ ﺣﺎﺟﺔ ﻭﻏﻠﻴﻞ‬
‫ﻭﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﱏ ﺃﻋﻠﻢ ﺃﻧﻚ ﻭﺇﻥ ﱂ ﺗﺴﺄﻝ ﻋﻦ ﺣﺎﱄ‪ ،‬ﲢﺐ ﺃﻥ ﺗﻌﻠﻤﻬﺎ‪ ،‬ﻭﺃﻥ ﺗﺄﺗﻴﻚ ﻋﲏ ﺳﻼﻣﺔ‪ ،‬ﻓﺄﻧﺎ ﻳﻮﻡ ﻛﺘﺒﺖ‬
 ‫ﺇﻟﻴﻚ ﺳﺎﱂ ﺍﻟﺒﺪﻥ‪ ،‬ﻣﺮﻳﺾ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺑﻌﺪ ﻓﺄﻧﺎ ‪ -‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ‪ -‬ﰱ ﺻﻨﻌﺔ ﻛﺘﺎﺏ ﻇﺮﻳﻒ ﻣﻠﻴﺢ‪ ،‬ﻓﻴﻪ ﺗﺴﻤﻴﺔ‬
‫ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻧﺴﺒﻬﻢ ﻭﺑﻼﺩﻫﻢ‪ ،‬ﻭﺃﺳﺒﺎﻬﺑﻢ ﻭﺃﺯﻣﻨﺘﻬﻢ‪ ،‬ﻭﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻣﻦ ﻏﻨﺎﺋﻬﻢ‪ ،‬ﻭﺑﻌﺾ ﺃﺣﺎﺩﻳﺜﻬﻢ‪ ،‬ﻭﺃﺣﺎﺩﻳﺚ ﻗﻴﺎﻥ‬
‫ﺍﳊﺠﺎﺯ ﻭﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻗﺪ ﺑﻌﺜﺖ ﺇﻟﻴﻚ ﺑﻨﻤﻮﺫﺝ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻗﺒﺢ ﺍﷲ ﻛﻞ ﺩﻥ ﺃﻭﻟﻪ ﺩﺭﺩﻱ ﱂ ﻧﺘﺠﺸﻢ‬
‫ﺇﲤﺎﻣﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﺮﰉ‪ :‬ﺇﻥ ﺍﳉﻮﺍﺩ ﻋﻴﻨﻪ ﻓﺮﺍﺭﺓ‪ ،‬ﺃﻋﻠﻤﺘﻨﺎ‪ ،‬ﻓﺄﲤﻨﺎﻩ ﻣﺴﺮﻭﺭﻳﻦ ﲝﺴﻦ ﺭﺃﻳﻚ ﻓﻴﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺇﺳﺤﺎﻕ ﻳﺄﻟﻒ ﻋﻠﻴﹰﺎ ﻭﺃﲪﺪ ﺑﲏ ﻫﺸﺎﻡ‪ ،‬ﻭﺳﺎﺋﺮ ﺃﻫﻠﻬﻢ ﺇﻟﻔﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﰒ ﻭﻗﻌﺖ ﺑﻴﻨﻬﻢ ﻧﺒﻮﺓ ﻭﻭﺣﺸﺔ ﰱ ﺃﻣﺮ ﱂ‬
‫ﻳﻘﻊ ﺇﻟﻴﻨﺎ‪ ،‬ﻓﻬﺠﺎﻫﻢ ﻫﺠﺎﺀ ﻛﺜﲑﹰﺍ‪.‬‬
‫ﻓﺤﺪﺙ ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﳌﺪﻳﲏ ﻋﻦ ﻣﺼﻌﺐ ﺍﻟﺰﺑﲑﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺃﲪﺪ ﺑﻦ ﻫﺸﺎﻡ‪ :‬ﺃﻣﺎ ﺗﺴﺘﺤﻲ ﺃﻧﺖ ﻭﺻﺒﺎﺡ ﺑﻦ‬
‫ﺧﺎﻓﺎﻥ ﺍﳌﻨﻘﺮﻱ‪ ،‬ﻭﺃﻧﺘﻤﺎ ﺷﻴﺨﺎﻥ ﻣﻦ ﻣﺸﺎﻳﺦ ﺍﳌﺮﻭﺀﺓ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ‪ ،‬ﺃﻥ ﻳﺬﻛﺮﻛﻤﺎ ﺇﺳﺤﺎﻕ ﰱ ﺷﻌﺮﻩ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬
‫ﻗﺪ ﻬﻧﺎﻧﺎ ﻣﺼﻌﺐ ﻭﺻﺒﺎﺡ ‪ ...‬ﻓﻌﺼﻴﻨﺎ ﻣﺼﻌﺒﺎ ﻭﺻﺒﺎﺣﺎ‬
‫ﻋﺬﻻ ﻣﺎ ﻋﺬﻻ ﰒ ﻣﻼ ‪ ...‬ﻓﺎﺳﺘﺮﺣﻨﺎ ﻣﻨﻬﻤﺎ ﻭﺍﺳﺘﺮﺍﺣﺎ‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻓﻌﻞ‪ ،‬ﻓﻤﺎ ﻗﺎﻝ ﺇﻻ ﺧﲑﺍﹰ‪ ،‬ﺇﳕﺎ ﺫﻛﺮ ﺃﻧﻨﺎ ﻬﻧﻴﻨﺎﻩ ﻋﻦ ﲬﺮ ﺷﺮﻬﺑﺎ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺓ ﻋﺸﻘﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺩ‬
‫ﺑﺎﲰﻚ ﰱ ﺍﻟﺸﻌﺮ ﺑﺄﺷﺪ ﻣﻦ ﻫﺬﺍ‪ .‬ﻗﺎﻝ ﲟﺎﺫﺍ؟ ﻗﻠﺖ‪ :‬ﺑﻘﻮﻟﻪ‪.‬‬
‫ﻭﺻﺎﻓﻴﺔ ﺗﻌﺸﻰ ﺍﻟﻌﻴﻮﻥ ﺭﻗﻴﻘﺔ ‪ ...‬ﺭﻫﻴﻨﺔ ﻋﺎﻡ ﰱ ﺍﻟﺪﻧﺎﻥ ﻭﻋﺎﻡ‬
‫ﺃﺩﺭﻧﺎ ﻬﺑﺎ ﺍﻟﻜﺄﺱ ﺍﻟﺮﻭﻳﺔ ﻣﻮﻫﻨﺎ ‪ ...‬ﻣﻦ ﺍﻟﻠﻴﻞ ﺣﱴ ﺍﳒﺎﺏ ﻛﻞ ﻇﻼﻡ‬
‫ﻓﻤﺎ ﺫﺭ ﻗﺮﻥ ﺍﻟﺸﻤﺲ ﺣﱴ ﻛﺄﻧﻨﺎ ‪ ...‬ﻣﻦ ﺍﻟﻌﻰ ﳓﻜﻰ ﺃﲪﺪ ﺑﻦ ﻫﺸﺎﻡ‬
‫ﻗﺎﻝ‪ :‬ﺃﻭﻗﺪ ﻓﻌﻞ ﺍﻟﻌﺎﺽ ﺑﻈﺮ ﺃﻣﻪ؟ ﻗﻠﺖ‪ :‬ﺇﻯ ﻭﺍﷲ ﻗﺪ ﻓﻌﻞ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺇﺳﺤﺎﻕ ﻋﻨﺪ ﻋﻠﻮ ﺳﻨﻪ‪:‬‬
‫ﺳﻼﻡ ﻋﻠﻰ ﺳﲑ ﺍﻟﻘﻼﺹ ﻣﻊ ﺍﻟﺮﻛﺐ ‪ ...‬ﻭﻭﺻﻞ ﺍﻟﻐﻮﺍﱏ ﻭﺍﳌﺪﺍﻣﺔ ﻭﺍﻟﺸﺮﺏ‬
‫ﺳﻼﻡ ﺍﻣﺮﺉ ﱂ ﻳﺒﻖ ﻣﻨﻪ ﺑﻘﻴﺔ ‪ ...‬ﺳﻮﻯ ﻧﻈﺮ ﺍﻟﻌﻴﻨﲔ ﺃﻭ ﺷﻬﻮﺓ ﺍﻟﻘﻠﺐ‬
‫ﻟﻌﻤﺮﻯ ﻟﺌﻦ ﺣﻠﺌﺖ ﻋﻦ ﻣﻨﻬﻞ ﺍﻟﺼﺒﺎ ‪ ...‬ﻟﻘﺪ ﻛﻨﺖ ﻭﺭﺍﺩﺍ ﳌﺸﺮﻋﻪ ﺍﻟﻌﺬﺏ‬
‫ﻟﻴﺎﱃ ﺃﻏﺪﻭ ﺑﲔ ﺑﺮﺩﻯ ﻻﻫﻴﺎ ‪ ...‬ﺃﻣﻴﺲ ﻛﻐﺼﻦ ﺍﻟﺒﺎﻧﺔ ﺍﻟﻨﺎﻋﻢ ﺍﻟﺮﻃﺐ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﻮﱃ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺎﻫﻴﲎ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺇﺳﺤﺎﻕ ﻳﺴﺄﱃ ﺍﷲ ﺃﻻ ﻳﺒﺘﻠﻴﻪ ﺑﺎﻟﻘﻮﻟﻨﺞ‪ ،‬ﳌﺎ ﺭﺃﻯ ﻣﻦ‬
‫ﺻﻌﻮﺑﺘﻪ ﻋﻠﻰ ﺃﺑﻴﻪ‪ ،‬ﻓﺄﺭﻯ ﰱ ﻣﻨﺎﻣﻪ‪ ،‬ﻛﺄﻥ ﻗﺎﺋﻼ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻗﺪ ﺃﺟﻴﺒﺖ ﺩﻋﻮﺗﻚ‪ ،‬ﻭﻟﺴﺖ ﲤﻮﺕ ﺑﺎﻟﻘﻮﻟﻨﺞ‪ ،‬ﻭﻟﻜﻦ‬
‫ﲤﻮﺕ ﺑﻀﺪﻩ‪ ،‬ﻓﺄﺻﺎﺑﻪ ﺫﺭﺏ ﻓﻤﺎﺕ ﻣﻨﻪ ﰱ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﰱ ﺧﻼﻓﺔ ﺍﳌﺘﻮﻛﻞ ﻋﻠﻰ‬
‫ﺍﷲ‪ ،‬ﻓﺒﻠﻎ ﺍﳌﺘﻮﻛﻞ ﻧﻌﻴﻪ‪ ،‬ﻧﻌﻤﻪ ﻭﺣﺰﻥ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺫﻫﺐ ﺻﺪﺭ ﻋﻈﻴﻢ ﻣﻦ ﲨﺎﻝ ﺍﳌﻠﻚ‪ ،‬ﻭﻬﺑﺎﺋﻪ ﻭﺯﻳﻨﺘﻪ‪ ،‬ﰒ ﻧﻌﻰ‬
‫ﺇﻟﻴﻪ ﺑﻌﺪﻩ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺑﻦ ﺯﻳﺪ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺍﺑﻦ ﻋﻠﻲ ﺍﳋﺎﺭﺝ ﻋﻠﻴﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺗﻜﺎﻓﺄﺕ ﺍﳊﺎﻻﻥ‪ .‬ﰒ‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻡ ﺍﻟﻔﺮﺡ ﺑﻮﻓﺎﺓ ﺃﲪﺪ‪ - ،‬ﻭﻣﺎ ﻛﻨﺖ ﺁﻣﻦ ﻭﺛﺒﺘﻪ ﻋﻠﻲ ‪ ، -‬ﻣﻘﺎﻡ ﺍﻟﻔﺠﻴﻌﺔ ﺑﺈﺳﺤﺎﻕ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﺭﺛﺎﻩ ﺃﻭ ﺩﺍﺅﻩ ﻭﺃﺻﺪﻗﺎﺅﻩ ﺑﺄﺷﻌﺎﺭ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻝ ﺇﺩﺭﻳﺲ ﺑﻦ ﺃﰉ ﺣﻔﺼﺔ‪:‬‬
‫ﺳﻘﻰ ﺍﷲ ﻳﺎ ﺍﺑﻦ ﺍﳌﻮﺻﻠﻲ ﺑﻮﺍﺑﻞ ‪ ...‬ﻣﻦ ﺍﻟﻐﻴﺚ ﻓﱪﺍ ﺃﻧﺖ ﻓﻴﻪ ﻣﻘﻴﻢ‬
‫ﺫﻫﺒﺖ ﻓﺄﻭﺣﺸﺖ ﺍﻟﻜﺮﺍﻡ ﻓﻤﺎ ﺑﲎ ‪ ...‬ﺑﻌﱪﺗﻪ ﻳﺒﻜﻰ ﻋﻠﻴﻚ ﻛﺮﱘ‬
‫ﺇﱃ ﺍﷲ ﺃﺷﻜﻮ ﻓﻘﺪ ﺇﺳﺤﺎﻕ ﺇﻧﲎ ‪ ...‬ﻭﺇﻥ ﻛﻨﺖ ﺷﻴﺨﺎ ﺑﺎﻟﻌﺮﺍﻕ ﻳﺘﻴﻢ‬
 ‫ﻭﻗﺎﻝ ﻣﺼﻌﺐ ﺑﻦ ﺍﻟﺰﺑﲑ ﻳﺮﺛﻰ ﺇﺳﺤﺎﻕ‪:‬‬
‫ﺃﺗﺪﺭﻯ ﳌﻦ ﺗﺒﻜﻰ ﺍﻟﻌﻴﻮﻥ ﺍﻟﺬﻭﺍﺭﻑ ‪ ...‬ﻭﻳﻨﻬﻞ ﻣﻨﻬﺎ ﻣﺴﺒﻞ ﰒ ﻭﺍﻛﻒ‬
‫ﻟﻔﻘﺪ ﺍﻣﺮﺉ ﱂ ﻳﺒﻖ ﰱ ﺍﻟﻨﺎﺱ ﻣﺜﻠﻪ ‪ ...‬ﻣﻔﻴﺪ ﻟﻌﻠﻢ ﺃﻭ ﺻﺪﻳﻖ ﻳﻼﻃﻒ‬

‫ﲡﻬﺰ ﺇﺳﺤﺎﻕ ﺇﱃ ﺍﷲ ﺭﺍﺋﺤﺎ ‪ ...‬ﻓﻠﻠﻪ ﻣﺎ ﺿﻤﺖ ﻋﻠﻴﻪ ﺍﻟﻠﻔﺎﺋﻒ‬

‫ﻭﻣﺎ ﲪﻞ ﺍﻟﻨﻌﺶ ﺍﻟﻮﱃ ﻋﺸﻴﺔ ‪ ...‬ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻻ ﺩﺍﻣﻊ ﺍﻟﻌﲔ ﻛﺎﻟﻒ‬
‫ﻓﻠﻘﻴﺖ ﰱ ﳝﲎ ﻳﺪﻳﻚ ﺻﺤﻴﻔﺔ ‪ ...‬ﺇﺫﺍ ﻧﺸﺮﺕ ﻳﻮﻡ ﺍﳊﺴﺎﺏ ﺍﻟﺼﺤﺎﺋﻒ‬
‫ﺗﺴﺮﻙ ﻳﻮﻡ ﺍﻟﺒﻌﺚ ﻋﻨﺪ ﻗﺮﺍﻬﺗﺎ ‪ ...‬ﻭﻳﻔﺘﺮ ﺿﺤﻜﺎ ﻛﻞ ﻣﻦ ﻫﻮ ﻭﺍﻗﻒ‬
‫ﻭﺣﺪﺙ ﺍﻟﺼﻮﻝ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻹﺳﺤﺎﻕ ﻣﻦ ﺍﻟﻮﻟﺪ‪ :‬ﲪﻴﺪ‪ ،‬ﻭﲪﺎﺩ‪ ،‬ﻭﺃﲪﺪ‪ ،‬ﻭﺣﺎﻣﺪ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻓﻀﻞ‪ ،‬ﻭﱂ ﻳﻜﻦ ﰱ‬
‫ﻭﻟﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﻳﻐﲎ ﺇﻻ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻃﻴﺎﺏ ﺃﺧﻮﻩ‪ ،‬ﻭﻣﺎﺕ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﻟﱴ ﺗﻮﱃ ﻫﻮ ﺑﻨﻔﺴﻪ‬
‫ﺗﺼﻨﻴﻔﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺃﻏﺎﻧﻴﻪ ﺍﻟﱴ ﻏﲎ ﻓﻴﻬﺎ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻋﺰﺓ ﺍﳌﻴﻼﺀ‪ ،‬ﻛﺘﺎﺏ ﺃﻏﺎﱏ ﻣﻌﺒﺪ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﲪﺎﺩ ﻋﺠﺮﺩ‪،‬‬
‫ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺣﻨﲔ ﺍﳊﲑﻯ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺫﻯ ﺍﻟﺮﻣﺔ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻃﻮﻳﺲ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﳌﻐﻨﲔ ﺍﳌﻜﻴﲔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺃﺧﺒﺎﺭ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﺠﺢ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺩﻻﻝ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﳏﻤﺪ ﺑﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻷﲜﺮ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ‬
‫ﺍﺑﻦ ﺻﺎﺣﺐ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺍﻷﻏﺎﱏ ﻟﻠﻮﺍﺛﻖ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺤﻆ ﻭﺍﻻﺷﺎﺭﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﻳﺮﻭﻯ‬
‫ﻓﻴﻪ ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﻌﻦ‪ ،‬ﻭﺍﺑﻦ ﺍﳉﺼﺎﺹ‪ ،‬ﻭﲪﺎﺩ ﺑﻦ ﻣﻴﺴﺮﺓ‪ ،‬ﻛﺘﺎﺏ ﺟﻮﺍﻫﺮ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺮﻗﺺ ﻭﺍﻟﺰﻓﻦ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻨﻐﻢ ﻭﺍﻹﻳﻘﺎﻉ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﳍﺬﻟﻴﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﻋﻠﻰ ﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﻛﺘﺎﺏ ﻗﻴﺎﻥ ﺍﳊﺠﺎﺯ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻘﻴﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﺍﳌﺘﺨﲑﺓ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺣﺴﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻷﺣﻮﺹ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺃﺧﺒﺎﺭ ﲨﻴﻞ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻛﺜﲑ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻧﺼﻴﺐ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻋﻘﻴﻞ ﺑﻦ ﻋﻠﻔﺔ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﺑﻦ ﻫﺮﻣﺔ‬
‫ﻭﺃﻣﺎ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱏ ﺍﻟﻜﺒﲑ‪ ،‬ﻓﻘﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻗﺮﺃﺕ ﲞﻂ ﺃﰉ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﺍﺑﻦ‬
‫ﺍﻟﺰﺑﲑ ﺍﻟﻜﻮﰱ ﺍﻷﺳﺪﻯ‪ ،‬ﺣﺪﺛﲎ ﻓﻀﻞ ﺑﻦ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻯ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻮﺻﻠﻰ‪ ،‬ﻓﺠﺎﺀﻩ‬
‫ﺭﺟﻞ ﻓﻘﺎﻝ ﻟﻪ ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ‪ :‬ﺃﻋﻄﲎ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﳝﺎ ﻛﺘﺎﺏ؟ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ ﺻﻨﻔﺘﻪ‪ ،‬ﺃﻭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ‬
‫ﺻﻨﻒ ﱄ‪ ،‬ﻳﻌﲏ ﺑﺎﻟﺬﻯ ﺻﻨﻔﻪ ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﳌﻌﻨﻴﲔ ﻭﺍﺣﺪﺍ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻳﻌﲎ ﺑﺎﻟﺬﻯ ﺻﻨﻒ ﻟﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻏﺎﱏ‬
‫ﺍﻟﻜﺒﲑ‪ ،‬ﺍﻟﺬﻯ ﺑﺄﻳﺪﻯ ﺍﻟﻨﺎﺱ‪ .‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ‬
‫ﺑﻦ ﺧﻠﻒ ﻭﻛﻴﻊ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﲪﺎﺩ ﺑﻦ ﺇﺳﺤﺎﻕ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺃﻟﻒ ﺃﰉ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻗﻂ‪ ،‬ﻳﻌﲎ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱏ ﺍﻟﻜﺒﲑ‪،‬‬
‫ﻭﻻ ﺭﺁﻩ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻥ ﺃﻛﺜﺮ ﺃﺷﻌﺎﺭﻩ ﺍﳌﻨﺴﻮﺑﺔ‪ ،‬ﺇﳕﺎ ﲨﻌﺖ ﳌﺎ ﺫﻛﺮ ﻣﻌﻬﺎ ﻣﻦ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻣﺎ ﻏﲎ ﻓﻴﻬﺎ‬
‫ﺇﱃ ﻭﻗﺘﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﺃﻥ ﺃﻛﺜﺮ ﻧﺴﺒﺔ ﺍﳌﻐﻨﲔ ﺧﻄﺄ‪ ،‬ﻭﺍﻟﺬﻯ ﺃﻟﻔﻪ ﺃﰉ ﻣﻦ ﺩﻭﺍﻭﻳﻦ ﻏﻨﺎﺋﻬﻢ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺑﻄﻼﻥ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺇﳕﺎ ﻭﺿﻌﻪ ﻭﺭﺍﻕ ﻛﺎﻥ ﻷﰉ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﺳﻮﻯ ﺍﻟﺮﺧﺼﺔ ﺍﻟﱴ ﻫﻰ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺈﻥ ﺃﰉ ﺃﻟﻔﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺃﺧﺒﺎﺭﻩ ﻛﻠﻬﺎ ﻣﻦ ﺭﻭﺍﻳﺘﻨﺎ‪ .‬ﻭﻗﺎﻝ ﱃ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﻫﺬﺍ ﲰﻌﺘﻪ ﻣﻦ ﺃﰉ ﺑﻜﺮ ﻭﻛﻴﻊ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﺧﱪﱏ ﺟﺤﻈﺔ ﺃﻧﻪ ﻳﻌﺮﻑ ﺍﻟﻮﺭﺍﻕ ﺍﻟﺬﻯ ﻭﺿﻌﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﻤﻰ ﺳﻨﺪﻯ ﺑﻦ ﻋﻠﻰ‪ ،‬ﻭﺣﺎﻧﻮﺗﻪ ﰱ ﻃﺎﻕ ﺍﻟﺰﺑﻞ‪،‬‬
‫ﻭﻛﺎﻥ ﻳﻮﺭﻕ ﻹﺳﺤﺎﻕ‪ ،‬ﻓﺎﺗﻔﻖ ﻫﻮ ﻭﺷﺮﻳﻚ ﻟﻪ ﻋﻠﻰ ﻭﺿﻌﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻌﺮﻑ ﰱ ﺍﻟﻘﺪﱘ ﺑﻜﺘﺎﺏ ﺍﻟﺴﺮﺍﺓ‪،‬‬
‫ﻭﻫﻮ ﺃﺣﺪ ﻋﺸﺮ ﺟﺰﺀﺍ‪ ،‬ﻭﻟﻜﻞ ﺟﺰﺀ ﺃﻭﻝ ﻳﻌﺮﻑ ﺑﻪ‪ ،‬ﻓﺎﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺍﻟﺮﺧﺼﺔ‪ ،‬ﻫﻮ ﻣﻦ ﺗﺄﻟﻴﻒ‬
 ‫ﺇﺳﺤﺎﻕ‪ ،‬ﻻﺷﻚ ﻓﻴﻪ ﻭﻻﺧﻠﻒ‪.‬‬
‫ﻗﺮﺃﺕ ﰱ ﻛﺘﺎﺏ ﺃﻟﻒ ﰱ ﺃﺧﺒﺎﺭ ﺃﰉ ﺯﻳﺪ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺯﻳﺪ ﻗﺎﻝ‪ :‬ﻭﺫﻛﺮ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﻹﺳﺤﺎﻕ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ‬
‫ﺭﺃﻳﺖ ﺃﻋﺠﺐ ﻣﻦ ﺍﳌﻮﺻﻠﻰ‪ ،‬ﲨﻊ ﻋﻠﻢ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﰱ ﻛﺘﺎﺏ‪ ،‬ﰒ ﺃﻧﺸﺪﻩ ﺑﺎﻻﺳﻢ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺇﺳﺤﺎﻕ ﺃﺩﻳﺒﺎ‬
‫ﻓﺎﺿﻼ‪ ،‬ﻣﺘﻘﺪﻣﺎ ﰱ ﻛﻞ ﺷﺊ‪ ،‬ﺑﻠﻐﲎ ﺃﻧﻪ ﺩﺧﻞ ﻋﻠﻰ ﺇﺳﺤﺎﻕ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﻣﺼﻌﺐ‪ ،‬ﻳﻌﺰﻳﻪ ﺑﻌﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ‪،‬‬
‫ﻓﻘﺎﻝ‪:‬‬
‫ﱂ ﺗﺼﺐ ﺃﻳﻬﺎ ﺍﻷﻣﲑ ﺑﻌﺒﺪ ‪ ...‬ﺍﷲ ﻟﻜﻦ ﺑﻪ ﺃﺻﻴﺐ ﺍﻷﻧﺎﻡ‬
‫ﻓﺴﻴﻜﻔﻴﻜﻢ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻴﻪ ‪ ...‬ﺃﻋﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻹﺳﻼﻡ‬
‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﱪﺑﺮﻱ ﺍﶈﺮﺭ " ﻭﻭﺍﻟﺪﻩ ﺇﺑﺮﺍﻫﻴﻢ " ﻭﻳﻌﺮﻑ ﺑﺎﻟﻨﺪﱘ‪ ،‬ﻛﺬﺍ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻴﺴﻰ‬
‫ﺍﻟﻮﺯﻳﺮ‪ .‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻟﻨﺪﱘ‪ :‬ﻫﻮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﺑﻦ ﺑﺸﺮ‪ ،‬ﺑﻦ‬
‫ﺳﻮﻳﺪ‪ ،‬ﺑﻦ ﺍﻷﺳﻮﺩ‪ ،‬ﺍﻟﺘﻤﻴﻤﻲ ﰒ ﺍﻟﺴﻌﺪﻯ‪ ،‬ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮﻩ ﺃﺣﻮﻝ‪ ،‬ﻭﻛﺎﻥ ﳏﺮﺭﺍ ﺃﻳﻀﺎ‪ .‬ﻭﻛﺎﻥ ﻭﻝ ﻣﻦ ﺗﻜﻠﻢ‬
‫ﻋﻠﻰ ﺭﺳﻮﻡ ﺍﳋﻂ ﻭﻗﻮﺍﻧﻴﻨﻪ‪ ،‬ﻭﺟﻌﻠﻪ ﺃﻧﻮﺍﻋﺎ ﺭﺟﻞ ﻳﻌﺮﻑ ﺑﺎﻷﺣﻮﻝ ﺍﶈﺮﺭ‪ ،‬ﻻ ﺃﺩﺭﻯ‪ :‬ﻫﻞ ﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻭ ﻏﲑﻩ؟‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺻﻨﺎﺋﻊ ﺍﻟﱪﺍﻣﻜﺔ‪ ،‬ﻭﻛﺎﻥ ﳛﺮﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻨﺎﻓﺬﺓ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺇﱃ ﻣﻠﻮﻙ ﺍﻷﻃﺮﺍﻑ ﰱ ﺍﻟﻄﻮﺍﻣﲑ‪ ،‬ﻭﻛﺎﻥ‬
‫ﰱ ﻬﻧﺎﻳﺔ ﺍﳊﺮﻓﺔ ﻭﺍﻟﻮﺳﺦ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﲰﺤﺎ ﻻ ﻳﻠﻴﻖ ﻋﻠﻰ ﺷﺊ‪ ،‬ﻓﻠﻤﺎ ﺭﺗﺐ ﺍﻷﻗﻼﻡ‪ ،‬ﺟﻌﻞ ﺃﻭﻝ ﺍﻷﻗﻼﻡ‬
‫ﺍﻟﺜﻘﺎﻝ‪.‬‬

‫ﻓﻤﻨﻬﺎ ﻗﻠﻢ ﺍﻟﻄﻮﻣﺎﺭ ﻭﻫﻮ ﺃﺟﻠﻬﺎ‪ ،‬ﻳﻜﺘﺐ ﰱ ﻃﻮﻣﺎﺭﺗﺎﻡ ﺑﺴﻌﻔﺔ‪ ،‬ﻭﺭﲟﺎ ﻛﺘﺐ ﺑﻘﻠﻢ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻨﻔﺬ ﺍﻟﻜﺘﺐ ﺇﱃ ﺍﳌﻠﻮﻙ‬
‫ﺑﻪ‪ ،‬ﻭﻣﻦ ﺍﻷﻗﻼﻡ‪ :‬ﻗﻠﻢ ﺍﻟﺜﻠﺜﲔ‪ ،‬ﻗﻠﻢ ﺍﻟﺴﺠﻼﺕ‪ ،‬ﻗﻠﻢ ﺍﻟﻌﻬﻮﺩ‪ ،‬ﻗﻠﻢ ﺍﳌﺆﺍﻣﺮﺍﺕ‪ ،‬ﻗﻠﻢ ﺍﻷﻣﺎﻧﺎﺕ‪ ،‬ﻗﻠﻢ ﺍﻟﺪﻳﺒﺎﺝ‪ ،‬ﻗﻠﻢ‬
‫ﺍﳌﺪﻣﺞ‪ ،‬ﻗﻠﻢ ﺍﳌﺮﺻﻊ‪ ،‬ﻗﻠﻢ ﺍﻟﺘﺸﺎﺟﻲ‪ .‬ﻓﻠﻤﺎ ﺃﻧﺸﺄ ﺫﻭ ﺍﻟﺮﻳﺎﺳﺘﲔ ﺍﻟﻔﻀﻞ ﺑﻦ ﺳﻬﻞ‪ ،‬ﺍﺧﺘﺮﻉ ﻗﻠﻤﺎ ﻭﻫﻮ ﺃﺣﺴﻦ‬
‫ﺍﻷﻗﻼﻡ‪ ،‬ﻭﻳﻌﺮﻑ ﺑﺎﻟﺮﺋﺎﺳﻲ‪ ،‬ﻭﻳﺘﻔﺮﻉ ﺇﱃ ﻋﺪﺓ ﺃﻗﻼﻡ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﻗﻠﻢ ﺍﻟﺮﺋﺎﺳﻲ ﺍﻟﻜﺒﲑ‪ ،‬ﻗﻠﻢ ﺍﻟﻨﺼﻒ ﻣﻦ‬
‫ﺍﻟﺮﺋﺎﺳﻲ‪ ،‬ﻗﻠﻢ ﺍﻟﺜﻠﺚ‪ ،‬ﻗﻠﻢ ﺻﻐﲑ ﺍﻟﻨﺼﻒ‪ ،‬ﻗﻠﻢ ﺧﻔﻴﻒ ﺍﻟﺜﻠﺚ‪ ،‬ﻗﻠﻢ ﺍﶈﻘﻖ‪ ،‬ﻗﻠﻢ ﺍﳌﻨﺜﻮﺭ‪ ،‬ﻗﻠﻢ ﺍﻟﻮﺷﻲ‪ ،‬ﻗﻠﻢ‬
‫ﺍﻟﺮﻗﺎﻉ‪ ،‬ﻗﻠﻢ ﺍﳌﻜﺎﺗﺒﺎﺕ‪ ،‬ﻗﻠﻢ ﻏﺒﺎﺭ ﺍﳊﻠﺒﺔ‪ ،‬ﻗﻠﻢ ﺍﻟﻨﺮﺟﺲ‪ ،‬ﻗﻠﻢ ﺍﻟﺒﻴﺎﺽ‪.‬‬
‫ﻓﺄﻣﺎ ﺇﺳﺤﺎﻕ ﻫﺬﺍ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﻌﻠﻢ ﺍﳌﻘﺘﺪﺭ ﻭﺃﻭﻻﺩﻩ‪ ،‬ﻭﻫﻮ ﺃﺳﺘﺎﺫ ﺍﺑﻦ ﻣﻘﻠﺔ‪ .‬ﻭﻷﰉ ﻋﻠﻰ ﺇﻟﻴﻪ ﺭﺳﺎﻟﺔ ﺫﻛﺮﻬﺗﺎ ﰱ‬
‫ﺃﺧﺒﺎﺭ ﺃﰉ ﻋﻠﻰ‪ .‬ﻭﻳﻜﲎ ﺑﺄﰉ ﺍﳊﺴﲔ‪ ،‬ﱂ ﻳﺮ ﰱ ﺯﻣﺎﻧﻪ ﺃﺣﺴﻦ ﺧﻄﺎ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺃﻋﺮﻑ ﺑﺎﻟﻜﺘﺎﺑﺔ‪.‬‬
‫ﻭﻹﺳﺤﺎﻕ ﻛﺘﺎﺏ ﺍﻟﻘﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﲢﻔﺔ ﺍﻟﻮﺍﻣﻖ‪ ،‬ﺭﺳﺎﻟﺔ ﰱ ﺍﳋﻂ ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺃﺧﻮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﻧﻈﲑﻩ‪ ،‬ﻭﻳﺴﻠﻚ‬
‫ﻃﺮﻳﻘﺘﻪ‪ ،‬ﻭﺍﺑﻨﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺍﺑﻨﻪ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻣﻦ ﻭﻟﺪﻩ‬
‫ﺃﻳﻀﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﰱ ﻬﻧﺎﻳﺔ ﺣﺴﻦ ﺍﳋﻂ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻜﺘﺎﺑﺔ‪.‬‬

‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻔﺎﺭﺍﰊ‬

‫ﺧﺎﻝ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻯ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﺼﺤﺎﺡ ﰱ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃﺑﻮ ﺇﺑﺮﺍﻫﻴﻢ ﻫﺬﺍ‪ ،‬ﻫﻮ ﺻﺎﺣﺐ ﻛﺘﺎﺏ‬
‫ﺩﻳﻮﺍﻥ ﺍﻷﺩﺏ‪ ،‬ﺍﳌﺸﻬﻮﺭ ﺍﲰﻪ‪ ،‬ﺍﻟﺬﺍﺋﻊ ﺫﻛﺮﻩ ﻛﺘﺐ ﺇﻟﻴﻨﺎ ﺍﻟﻘﺎﺿﻰ ﺍﻷﺷﺮﻑ ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‬
‫ﺍﻟﺸﻴﺒﺎﱏ ﺍﻟﻘﻔﻄﻰ ﻣﻦ ﺑﻼﺩ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺳﺎﻓﺮ ﺇﱃ ﻫﻨﺎﻙ ﻭﺃﻗﺎﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﳑﺎ ﺃﺧﱪﻛﻢ ﺑﻪ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺇﺳﺤﺎﻕ‬
 ‫ﺍﻟﻔﺎﺭﺍﰉ ﻣﺼﻨﻒ ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺍﻷﺩﺏ‪ ،‬ﳑﻦ ﺗﺮﺍﻣﻰ ﺑﻪ ﺍﻻﻏﺘﺮﺍﺏ‪ ،‬ﻭﻃﻮﺡ ﺑﻪ ﺍﻟﺰﻣﺎﻥ ﺍﳌﻨﺘﺎﺏ ﺇﱃ ﺃﺭﺽ ﺍﻟﻴﻤﻦ‪،‬‬
‫ﻭﺳﻜﻦ ﺯﺑﻴﺪ‪ ،‬ﻭﻬﺑﺎ ﺻﻨﻒ ﻛﺘﺎﺑﺔ ﺩﻳﻮﺍﻥ ﺍﻷﺩﺏ‪ ،‬ﻭﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺮﻭﻯ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﻫﻞ ﺯﺑﻴﺪ‪ ،‬ﻗﺪ ﻋﺰﻣﻮﺍ ﻋﻠﻰ‬
‫ﻗﺮﺍﺀﺗﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺤﺎﻟﺖ ﺍﳌﻨﻴﺔ ﺩﻭﻥ ﺫﻟﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﻓﻴﻤﺎ ﻳﻘﺎﺭﺏ ﺳﻨﺔ ﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻭﻭﺿﻊ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﺳﺘﺔ ﻛﺘﺐ‪ :‬ﺍﻷﻭﻝ ﺍﻟﺴﺎﱂ‪ ،‬ﺍﻟﺜﺎﱏ ﺍﳌﻀﺎﻋﻒ‪ ،‬ﺍﻟﺜﺎﻟﺚ ﺍﳌﺜﺎﻝ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﰱ ﺃﻭﻟﻪ ﻭﺍﻭ ﺃﻭ ﻳﺎﺀ‪،‬‬
‫ﻭﺍﻟﺮﺍﺑﻊ ﺫﻭﺍﺕ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﰱ ﻭﺳﻄﻪ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﺍﳋﺎﻣﺲ ﻛﺘﺎﺏ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺎ ﻛﺎﻥ ﺁﺧﺮﻩ ﺣﺮﻑ ﻋﻠﺔ‪ ،‬ﻭﺍﻟﺴﺎﺩﺱ ﻛﺘﺎﺏ ﺍﳍﻤﺰﺓ‪ ،‬ﻭﻛﻞ ﻛﺘﺎﺏ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﺘﺔ ﺃﲰﺎﺀ ﻭﺃﻓﻌﺎﻝ‪ ،‬ﻳﻮﺭﺩ ﺍﻷﲰﺎﺀ‬
‫ﺍﻭﻻ ﰒ ﺍﻷﻓﻌﺎﻝ ﺑﻌﺪﻩ‪ .‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺑﻴﺎﻥ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺃﺩﺏ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺍﻷﺩﺏ‪ .‬ﻗﺮﺃﺕ‬
‫ﲞﻂ ﺍﻟﺸﻴﺦ ﺃﰊ ﻧﺼﺮ‪ ،‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﺍﻟﻔﺎﺭﺍﰊ ﺍﻟﻨﺴﻮﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻗﺎﻝ‪ :‬ﻗﺮﺃﺗﻪ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ‪-‬‬
‫ﺭﲪﻪ ﺍﷲ ‪ -‬ﺑﻔﺎﺭﺍﺏ‪ ،‬ﰒ ﻋﻠﻰ ﺃﰊ ﺍﻟﺴﺮﻱ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ﺑﺄﺻﺒﻬﺎﻥ‪ ،‬ﰒ ﻋﺮﺿﺘﻪ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺃﰉ‬
‫ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﺑﺒﻐﺪﺍﺩ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻭﻛﻨﺖ ﻗﺮﺃﺕ ﺑﻌﻀﻪ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﺒﻼﻍ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ ﺍﻷﲰﺎﺀ ﻋﻠﻰ ﺃﰊ‬
‫ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻔﺮﻋﺎﱐ ﺍﻟﺰﺑﺮﻗﺎﱐ ﻗﺎﻝ‪ :‬ﻗﺮﺃﺗﻪ ﻋﻠﻰ ﺃﰊ ﻋﻠﻲ‪ ،‬ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺳﻌﺪ‬
‫ﺍﻟﺰﺍﻣﻴﲏ‪ ،‬ﻭﻗﺮﺃﻩ ﺃﺑﻮ ﻋﻠﻲ ﻋﻠﻰ ﺃﰊ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻗﻮﻝ ﺍﳉﻮﻫﺮﻯ ﻋﺮﺿﺘﻪ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺃﰉ ﺳﻌﺪ‬
‫ﺍﻟﺴﲑﺍﰲ ﻳﺮﻳﺪ ﺃﻧﻪ‪ ،‬ﻓﺄﻧﻜﺮﻩ ﻣﻦ ﻛﻠﻤﺎﺕ ﻋﻠﻢ ﻋﻠﻴﻬﺎ ﲞﻂ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﻭﰱ ﺁﺧﺮ ﺍﻟﺜﻠﺚ ﺍﻷﺧﲑ ﻣﻦ ﻧﺴﺨﺔ ﺍﳊﺎﻛﻢ‪:‬‬
‫ﻗﺮﺃ ﻋﻠﻰ ﺃﺑﻮ ﺳﻌﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺰﻳﺰ‪ ،‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺃﺧﺮﻩ‪ ،‬ﻭﺻﺤﺤﺘﻪ ﻟﻪ‪،‬‬
‫ﻭﻛﺘﺒﻪ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﺴﺨﺔ ﺃﻳﻀﺎ ﰱ ﻣﻮﺿﻊ ﺁﺧﺮ ﲰﻌﻪ ﻣﲏ‪ ،‬ﻭﻟﺪﻱ ﻋﻠﻲ ﻭﺍﳊﺴﻦ‪ ،‬ﻣﻦ‬
‫ﺃﻭﻟﻪ ﺇﱃ ﺃﺧﺮﻩ ﺑﻘﺮﺍﺀﰐ ﺇﻳﺎﻩ‪ ،‬ﺇﻻ ﺃﻭﺭﺍﻗﺎ ﻗﺮﺃﻫﺎ ﺍﳊﺴﻦ ﺑﻨﻔﺴﻪ ﻋﻠﻲ‪ ،‬ﻭﺻﺢ ﲰﺎﻋﻬﻤﺎ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺒﺎﺭﻙ ﳍﻤﺎ ﻓﻴﻪ‪،‬‬
‫ﻭﻳﻮﻓﻘﻬﻤﺎ ﺍﻷﻋﻤﺎﻝ‪.‬‬
‫ﻭﻛﺘﺐ ﺃﺑﻮﳘﺎ ﻳﻌﻘﻮﺏ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻏﺮﺓ ﺍﶈﺮﻡ ﺳﻨﺔ ﲬﺲ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﰒ ﻗﺮﺃﻩ ﻋﻠﻰ ﻭﻟﺪﻱ ﺍﳊﺴﻦ‪ ،‬ﻗﺮﺍﺀﺓ‬
‫ﲝﺚ ﻭﺍﺳﺘﻘﺼﺎﺀ‪ ،‬ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﲟﺎ ﻋﻠﻰ ﺣﻮﺍﺷﻴﻪ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻭﺷﺮﺡ ﺍﻷﺑﻴﺎﺕ ﰱ ﺷﻬﻮﺭ‪ ،‬ﺳﻨﺔ ﺛﻼﺙ‬
‫ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﺴﺨﺔ ﺃﻳﻀﺎ ﻗﺒﻞ ﺫﻟﻚ ﻣﺎ ﺻﻮﺭﺗﻪ‪ :‬ﲰﻌﻪ ﻣﲏ ﺑﻠﻔﻈﻲ‪ ،‬ﻭﺻﺤﺤﻪ ﻋﺮﺿﹰﺎ ﺑﻨﺴﺨﱵ‪،‬‬
‫ﺻﺎﺣﺒﻪ ﺃﺑﻮ ﻳﻮﺳﻒ‪ ،‬ﻳﻌﻘﻮﺏ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﻓﺮﻍ ﻣﻨﻪ ﰱ ﺫﻯ ﺍﻟﻌﻘﺪﺓ‪ ،‬ﺳﻨﺔ ﺗﺴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬
‫ﻭﻛﺘﺐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺩﻭﺳﺖ ﲞﻄﻪ‪ ،‬ﻗﺎﻝ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻓﻬﺬﺍ ﻣﻪ ﻭﺿﻮﺣﻪ‪ ،‬ﻭﻛﻮﻥ ﻫﺆﻻﺀ‬
‫ﺍﳌﺬﻛﻮﺭﻳﻦ ﻣﺸﻬﻮﺭﻳﻦ‪ ،‬ﻣﻌﺮﻭﻓﲔ‪ ،‬ﻭﻣﻌﺮﻓﱴ ﺑﺎﳋﻄﻮﻁ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺴﺨﺔ‪ ،‬ﻛﻤﻌﺮﻓﱴ ﲟﺎ ﻻ ﺃﺷﻚ ﻓﻴﻪ‪ ،‬ﻳﺒﻄﻞ‬
‫ﻣﺎ ﻛﺘﺐ ﺇﻟﻴﻨﺎ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻘﻔﻄﻲ‪ ،‬ﻣﻦ ﻛﻮﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺻﻨﻒ ﺑﺰﺑﻴﺪ‪ ،‬ﻭﺃﻧﻪ ﱂ ﻳﺴﻤﻊ ﻋﻠﻰ ﻣﺼﻨﻔﻪ‪.‬‬

‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺷﺒﻴﺐ‬

‫ﺑﻦ ﻧﺼﺮ‪ ،‬ﺑﻦ ﺷﺒﻴﺐ ﺍﺑﻦ ﺍﳊﻜﻢ‪ ،‬ﺑﻦ ﺃﻗﻠﺬ‪ ،‬ﺑﻦ ﻋﻘﺒﺔ‪ ،‬ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﺑﻦ ﺭﺅﺑﺔ‪ ،‬ﺑﻦ ﺧﻔﺎﺗﺔ‪ ،‬ﺑﻦ ﻭﺍﺋﻞ‪ ،‬ﺑﻦ‬
‫ﻫﻀﻴﻢ‪ ،‬ﺑﻦ ﺫﻳﺒﺎﻥ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﺃﺑﻮ ﻧﺼﺮ ﺍﻷﺩﻳﺐ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﻣﻦ ﺃﻫﻞ ﲞﺎﺭﻯ‪ ،‬ﻛﺎﻥ ﺃﺣﺪ ﺃﻓﺮﺍﺩ ﺍﻟﺰﻣﺎﻥ ﰱ ﻋﻠﻢ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ ﺑﺪﻗﺎﺋﻘﻬﺎ ﺍﳋﻔﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻓﻘﻴﻬﹰﺎ ﻭﻭﺭﺩ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺭﻭﻯ ﻬﺑﺎ‪ ،‬ﻭﻣﺎﺕ ﺑﻌﺪ ﺳﻨﺔ ﲬﺲ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪،‬‬
‫ﻓﺈﻧﻪ ﰱ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺣﺪﺙ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺴﻤﻌﺎﱐ ﺃﺑﻮ ﺳﻌﺪ ﰱ ﺗﺎﺭﻳﺦ ﻣﺮﻭ‪ ،‬ﻭﺍﳊﺎﻛﻢ ﺑﻦ ﺍﻟﺒﻴﻊ‪ ،‬ﰱ ﺗﺎﺭﻳﺦ‬
‫ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﺍﳋﻄﻴﺐ ﰱ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ‪ .‬ﻗﺎﻝ ﺗﺎﺝ ﺍﻹﺳﻼﻡ‪ :‬ﻭﻣﻦ ﺧﻄﻪ ﻧﻘﻠﺖ‪ :‬ﻭﺭﺩ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﺼﻔﺎﺭ ﺧﺮﺍﺳﺎﻥ ﰒ‬
 ‫ﺧﺮﺝ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﺳﻜﻦ ﺍﻟﻄﺎﺋﻒ‪ ،‬ﻭﻬﺑﺎ ﺗﻮﰱ‪ ،‬ﻭﻗﱪﻩ ﻬﺑﺎ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﰱ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺣﺴﻦ ﺍﻟﺸﻌﺮ ﻭﻫﻮ ﺟﺪ ﺍﻟﺰﺍﻫﺪ ﺍﻟﺼﻔﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ‪ ،‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﻟﺬﻯ ﻟﻘﻴﻨﺎﻩ ﲟﺮﻭ‪ .‬ﻭﲰﻊ‬
‫ﻧﺼﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻜﻨﺎﱏ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻋﻠﻰ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﳌﺬﻫﺐ ﺍﻟﺘﻤﻴﻤﻲ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ‪ .‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺍﻷﺩﻳﺐ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﺑﻌﺪ ﻣﺎ ﺫﻛﺮ ﺳﻨﺔ ﻛﻤﺎ ﺗﻘﺪﻡ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ‬
‫ﺣﺎﺟﺎ‪ ،‬ﻭﻣﺎ ﻛﻨﺖ ﺭﺃﻳﺖ ﻣﺜﻠﻪ ﺑﺒﺨﺎﺭﻯ ﰱ ﺳﻨﺔ‪ ،‬ﰱ ﺣﻔﻆ ﺍﻷﺩﺏ ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﻗﺪ ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﰱ ﺃﻧﻮﺍﻉ ﻣﻦ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ ﻣﻦ ﺍﻟﺸﻌﺮ ﺍﳌﺘﲔ ﻣﺎ ﻳﻄﻮﻝ ﺷﺮﺣﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﻟﻌﲔ ﻣﻦ ﺯﻫﺮ ﺍﳋﻀﺮﺍﺀ ﰱ ﺷﻐﻞ ‪ ...‬ﻭﺍﻟﻘﻠﺐ ﻣﻦ ﻫﻴﺒﺔ ﺍﻟﺮﲪﻦ ﰱ ﻭﺟﻞ‬
‫ﻟﻮ ﱂ ﺗﻜﻦ ﻫﻴﺒﺔ ﺍﻟﺮﲪﻦ ﺗﺮﺩﻋﲎ ‪ ...‬ﺷﺮﻗﺖ ﻣﻦ ﻗﺒﻠﻰ ﰱ ﺻﺤﻦ ﺧﺪ ﻭﱃ‬
‫ﻳﺎ ﺩﻣﻴﺔ ﺧﻠﻘﺖ ﻛﺎﻟﺸﻤﺲ ﰱ ﺍﳌﺜﻞ ‪ ...‬ﺣﻮﺭﻯ ﺟﺴﻢ ﻭﻟﻜﻦ ﺻﻮﺭﺓ ﺍﻟﺮﺟﻞ‬
‫ﻟﻮ ﻛﺎﻥ ﺻﻴﺪ ﺍﻟﺪﻣﻰ ﻭﺍﳌﺮﺩ ﻣﻦ ﻋﻤﻠﻰ ‪ ...‬ﻟﻜﻨﺖ ﻣﻦ ﻃﺮﺏ ﻛﺎﻟﺸﺎﺭﺏ ﺍﻟﺜﻤﻞ‬
‫ﻟﻜﻨﲎ ﻣﻦ ﻭﺛﺎﻕ ﺍﻟﻌﻘﻞ ﰱ ﻋﻘﻞ ‪ ...‬ﻭﻟﻴﺲ ﱄ ﻋﻦ ﻭﻓﺎﻕ ﺍﻟﻌﻘﻞ ﻣﻦ ﺣﻮﻝ‬
‫ﺍﷲ ﻳﺮﻗﺒﲏ ﻭﺍﻟﻌﻘﻞ ﳛﺠﺒﲏ ‪ ...‬ﻓﻤﺎ ﳌﺜﻠﻰ ﺇﺫﺍ ﰲ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻐﺰﻝ‬
‫ﻛﻠﻔﺖ ﻧﻔﺴﻰ ﻋﺰﺍ ﰲ ﺻﻴﺎﻧﺘﻬﺎ ‪ ...‬ﺩﻳﻦ ﺍﻟﻮﺭﻯ ﳍﻢ ﻃﺮﺍ ﻭﺩﻳﲏ ﱄ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻠﻰ ﺍﳋﻄﻴﺐ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﺑﻦ ﺷﺒﻴﺐ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﻭﻳﻌﺮﻑ ﺑﺎﻟﺼﺪﻕ‪ ،‬ﻗﺪﻡ‬
‫ﺑﻐﺪﺍﺩ ﰱ ﺳﻨﺔ ﲬﺲ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺣﺪﺙ ﻬﺑﺎ ﻋﻦ ﻧﺼﺮ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻜﻨﺎﱐ‪ ،‬ﺻﺎﺣﺐ ﺟﱪﻳﻞ‬
‫ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪ ،‬ﺣﺪﺛﲎ ﻋﻨﻪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻰ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﳌﺬﻫﺐ‪ ،‬ﻭﺍﺛﲎ ﻋﻠﻴﻪ ﺧﲑﹰﺍ‪ .‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺭﺃﻳﺖ ﺃﻧﺎ ﻟﻪ‬
‫ﻛﺘﺎﺑﺎ ﰱ ﺍﻟﻨﺤﻮ ﻋﺠﻴﺒﺎ‪ ،‬ﲰﺎﻩ ﻛﺘﺎﺏ ﺍﳌﺪﺧﻞ ﺇﱃ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻪ ﺍﳌﺒﻨﻴﺎﺕ ﻓﻘﻂ‪ ،‬ﻳﻜﻮﻥ ﳓﻮﹰﺍ ﻣﻦ ﲬﺴﻤﺎﺋﺔ‬
‫ﻭﺭﻗﺔ‪ ،‬ﻭﻭﻗﻔﺖ ﻣﻨﻊ ﻋﻠﻰ ﻛﻼﻡ ﻣﻦ ﺗﺒﺤﺮ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻭﺍﺷﺘﻤﻞ ﻋﻠﻰ ﻏﻮﺍﻣﻀﻪ ﺇﱃ ﺃﻗﺼﻰ ﻣﻜﺎﻥ‪ ،‬ﻭﻟﻪ ﻏﲑ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﰱ ﺍﻷﺩﺏ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺪﺧﻞ ﺍﻟﺼﻐﲑ ﰱ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﲪﺰﺓ ﰱ ﺣﺪﻭﺙ‬
‫ﺍﻟﺘﺼﺤﻴﻒ‪.‬‬

‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺑﺸﺮ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‬

‫ﺑﻦ ﺳﺎﱂ ﺃﺑﻮ ﺣﺬﻳﻔﺔ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﻣﻮﱃ ﺑﲎ ﻫﺎﺷﻢ‪ ،‬ﻭﻟﺪ ﺑﺒﻠﺦ‪ ،‬ﻭﺍﺳﺘﻮﻃﻦ ﲞﺎﺭﻯ‪ ،‬ﻓﻨﺴﺐ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻫﻮﺓ ﺻﺎﺣﺐ‬
‫ﻛﺘﺎﺏ ﺍﳌﺒﺘﺪﺃ ﻭﻏﲑﻩ‪ ،‬ﻣﺎﺕ ﺑﺒﺨﺎﺭﻯ ﺳﻨﺔ ﺳﺖ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺣﺪﺙ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻭﻋﺒﺪ ﺍﳌﻠﻚ‬
‫ﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺃﰉ ﻋﺮﻭﺑﺔ‪ ،‬ﻭﺟﻮﺑﲑ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻭﻣﻘﺎﺗﻞ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪،‬‬
‫ﻭﺇﺩﺭﻳﺲ ﺍﺑﻦ ﺳﻨﺎﻥ‪ ،‬ﻭﺧﻠﻖ ﻣﻦ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﺣﺎﺩﻳﺚ ﺑﺎﻃﻠﺔ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳋﺮﺍﺳﺎﻧﲔ‪ ،‬ﻭ ﱂ ﻳﺮﻭ ﻋﻨﻪ‬
‫ﻣﻦ ﺍﻟﺒﻐﺪﺍﺩﻳﲔ ﻓﻴﻤﺎ ﺃﻋﻠﻢ‪ ،‬ﺳﻮﻯ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻌﻄﺎﺭ‪ ،‬ﻓﺈﻧﻪ ﲰﻊ ﻣﻨﻪ ﻣﺼﻨﺎﻓﺘﻪ‪ ،‬ﻭﺭﻭﺍﻫﺎ ﻋﻨﻪ‪ ،‬ﻭﺭﻭﻯ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻮﻳﻪ ﺍﻟﻘﻄﺎﻥ‪ :‬ﺃﻥ ﺍﻟﺮﺷﻴﺪ ﺑﻌﺚ ﺇﱃ ﺃﰊ ﺣﺬﻳﻔﺔ‪ ،‬ﻓﺄﻗﺪﻣﻪ ﺑﻐﺪﺍﺩ‪ ،‬ﻭ ﻛﺎﻥ ﳛﺪﺙ ﰲ ﺍﳌﺴﺠﺪ ﺍﳌﻌﺮﻭﻑ‬
‫ﺑﺎﺑﻦ ﺭﻋﻴﺎﻥ‪ .‬ﻭ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺳﻴﺎﺭ‪ ،‬ﺑﻦ ﺃﻳﻮﺏ‪ :‬ﻛﺎﻥ ﺑﺒﺨﺎﺭﻯ ﺷﻴﺦ ﻳﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺣﺬﻳﻔﺔ‪ ،‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺑﺸﺮ‬
‫ﺍﻟﻘﺮﺷﻰ‪ ،‬ﻭﻛﺎﻥ ﺻﻨﻒ ﰱ ﺑﺪﺀ ﺍﳋﻠﻖ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻭﻓﻴﻪ ﺃﺣﺎﺩﻳﺚ ﻟﻴﺴﺖ ﳍﺎ ﺃﺻﻮﻝ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻌﺮﺽ ﻓﲑﻭﻯ ﻋﻦ ﻗﻮﻡ‬
‫ﻟﻴﺴﻮﺍ ﳑﻦ ﺃﺩﺭﻛﻬﻢ ﻣﺜﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﺳﺄﻟﻮﻩ ﻋﻦ ﺁﺧﺮﻳﻦ ﺩﻭﻬﻧﻢ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﺃﻳﻦ ﺃﺩﺭﻛﺖ ﻫﺆﻻﺀ؟ ﻭﻫﻮ ﻳﺮﻭﻯ ﻋﻤﻦ‬
‫ﻓﻮﻗﻬﻢ ﻭ ﻛﺎﻧﺖ ﻓﻴﻪ ﻏﻔﻠﺔ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﻳﺰﻥ ﲝﻔﻆ‪ ،‬ﻭﲰﻌﺖ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ﻳﻘﻮﻝ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﻫﻬﻨﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﳛﺪﺙ ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﺱ‪ ،‬ﻭﺭﺟﺎﻝ ﻛﺒﺎﺭ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﳑﻦ ﻣﺎﺗﻮﺍ ﻗﺒﻞ ﲪﻴﺪ ﺍﻟﻄﻮﻳﻞ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻛﺘﺒﺖ ﻋﻦ‬
‫ﲪﻴﺪ ﺍﻟﻄﻮﻳﻞ؟ ﻗﺎﻝ‪ :‬ﻓﻔﺰﻉ ﻭﻗﺎﻝ‪ :‬ﺟﺌﺘﻢ ﺗﺴﺨﺮﻭﻥ ﰊ‪ ،‬ﲪﻴﺪ ﻋﻦ ﺃﻧﺲ ﺟﺪﻯ ﱂ ﻳﻠﻖ ﲪﻴﺪﹰﺍ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﻨﺎ ﻟﻪ ﺃﻧﺖ‬
‫ﺗﺮﻭﻯ ﻋﻤﻦ ﻣﺎﺕ ﻗﺒﻞ ﲪﻴﺪ ﺑﻜﺬﺍ ﻛﺬﺍ ﺳﻨﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻌﻠﻤﻨﺎ ﺿﻌﻔﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻌﻠﻢ ﻣﺎ ﻳﻘﻮﻝ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺭﺟﺎﺀ ﻗﺘﻴﺒﺔ‬
‫ﺑﻦ ﺳﻌﻴﺪ‪ :‬ﺑﻠﻐﲎ ﺃﻥ ﺃﺑﺎ ﺣﺬﻳﻔﺔ ﺍﻟﺒﺨﺎﺭﻯ ﻗﺪﻡ ﻣﻜﺔ‪ ،‬ﻓﺠﻌﻞ ﻳﻘﻮﻝ‪ :‬ﺣﺪﺛﲎ ﺍﺑﻦ ﻃﺎﻭﺱ‪ ،‬ﻓﻘﻴﻞ ﻟﺴﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‬
‫ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺳﻠﻮﻩ ﻋﻦ ﻣﻮﻟﺪﻩ‪ ،‬ﻓﺴﺄﻟﻮﻩ‪ ،‬ﻓﺈﺫﺍ ﺍﺑﻦ ﻃﺎﻭﺱ ﻣﺎﺕ ﻗﺒﻞ ﻣﻮﻟﺪﻩ ﺑﺴﻨﲔ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﺳﺎﻗﻂ ﺭﻣﻰ ﺑﺎﻟﻜﺬﺏ‪ .‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﻛﺘﺎﺏ ﺍﳋﻄﻴﺐ‪ .‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻭﻟﻪ‬
‫ﻣﻦ ﺍﻟﻜﺘﺐ ﻛﺘﺎﺏ ﺍﳌﺒﺪﺇ ﰒ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻮﺡ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩﺓ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻟﻮﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺻﻔﲔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺣﻔﺮ ﺯﻣﺰﻡ‪.‬‬

‫ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﺴﻠﻤﺔ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻘﻴﲎ‬

‫ﺃﺧﺒﺎﺭﻯ ﻋﺎﱂ ﺃﻧﺪﻟﺴﻰ‪ ،‬ﻟﻪ ﻛﺘﺎﺏ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺟﺰﺍﺀ ﻛﺜﲑﺓ ﰱ ﺃﺧﺒﺎﺭ " ﺭﻳﺔ " ﻧﺎﺣﻴﺔ ﺑﺎﻷﻧﺪﻟﺲ‪ ،‬ﻭﺣﺼﻮﻬﻧﺎ‬
‫ﻭﻭﻻﻬﺗﺎ‪ ،‬ﻭﺣﺮﻭﻬﺑﺎ‪ ،‬ﻭﻓﻘﻬﺎﺋﻬﺎ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪.‬‬

‫ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﻤﺎﺭ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﳉﺼﺎﺹ‬

‫ﻳﻜﲎ ﺃﺑﺎ ﻳﻌﻘﻮﺏ‪ ،‬ﻣﻦ ﻣﻮﺍﱃ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﻋﻴﺴﻰ ﺑﻦ ﻣﻮﺳﻰ ﰱ ﺃﻭﻝ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻣﻌﻪ‪ .‬ﻓﻜﺎﻥ‬
‫ﺍﻟﻨﺎﺱ ﻳﻘﺮﺀﻭﻥ ﻋﻠﻴﻪ ﺍﻟﺸﻌﺮ ﰱ ﺩﺍﺭ ﻋﻴﺴﻰ‪ ،‬ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱏ‪ :‬ﻗﺎﻝ ﻋﻴﺴﻰ ﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﻤﺎﺭ ﻣﻦ ﻣﻮﺍﱄ‬
‫ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﺇﺳﺤﺎﻕ ﺃﺑﻮﻩ ﻫﻮ ﺍﳉﺼﺎﺹ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰱ ﻭﻻﺋﻪ ﺃﻳﻀﹰﺎ ﻭﻗﺎﻝ‬
‫ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﻤﺎﺭ ﺍﳉﺼﺎﺹ‪ ،‬ﺃﺣﺪ ﻣﻦ ﺃﺧﺬﻧﺎ ﻋﻨﻪ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﺎ ﺑﻪ‪ ،‬ﻭﻣﺎﺕ ﰱ ﺁﺧﺮ ﺃﻳﺎﻡ‬
‫ﺍﳌﻨﺼﻮﺭ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺇﺫﺍ ﺗﻜﻠﻢ ﰱ ﳎﻠﺲ ﺻﻤﺖ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺫﻛﺮ ﺍﺑﻦ ﺍﳉﺼﺎﺹ‬
‫ﺍﻟﻜﻮﰱ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻋﻨﺪ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺳﺎﱂ‪ ،‬ﻗﺎﻝ‪ :‬ﺫﻛﺮ ﻋﻨﺪ ﺃﰉ ﻓﺎﺧﺘﻠﻔﻮﺍ ﰱ ﻭﻻﺋﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﰊ‪ :‬ﺣﺪﺛﲎ ﻣﻦ‬
‫ﺭﺁﻩ‪ ،‬ﻭﻗﺪ ﺩﺧﻞ ﺇﱃ ﻋﻴﺴﻰ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺧﻠﻊ ﻭﺳﻠﻢ ﺍﻟﻌﻬﺪ ﺇﱃ ﺍﳌﻬﺪﻯ ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻷﻣﲑ‪ ،‬ﺃﻧﺖ ﻭ ﺍﷲ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﺣﻮﺹ‪:‬‬
‫ﻼ ﺑﺸﻤﺎﺗﺔ ‪ ...‬ﳌﺎ ﻣﺴﻨﺎ ﺃﻭ ﺷﺎﻣﺘﹰﺎ ﻏﲑ ﺳﺎﺋﻞ‬
‫ﻓﻤﻦ ﻳﻚ ﻋﻨﺎ ﺳﺎﺋ ﹰ‬
‫ﻓﻤﺎ ﻋﺠﻤﺖ ﻣﻨﺎ ﺍﻟﻌﻮﺍﺟﻢ ﻣﺎﺟﺪﹰﺍ ‪ ...‬ﺻﺒﻮﺭﹰﺍ ﻋﻠﻰ ﻋﻀﺎﺕ ﺗﻠﻚ ﺍﻟﺘﻼﺗﻞ‬
‫ﺇﺫﺍ ﺳﺮ ﱂ ﻳﺒﻄﺮ ﻭﻟﻴﺲ ﻟﻨﻜﺒﺔ ‪ ...‬ﺃﳌﺖ ﺑﻪ ﺑﺎﳋﺎﺷﻊ ﺍﳌﺘﻀﺎﺋﻞ‬
‫ﻭﺣﺪﺙ ﺍﳌﱪﺩ ﻋﻦ ﻋﻴﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﺍﳌﻘﺮﺉ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﺍﳉﺼﺎﺹ‪ ،‬ﻭﺟﻨﺎﺩ ﺑﻦ ﻭﺍﺻﻞ ﻗﺎﻋﺪﻳﻦ‪ ،‬ﻓﺘﺬﺍﻛﺮﺍ‬
‫ﻼ‪:‬‬
‫ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﳉﺼﺎﺹ ﻣﺘﻤﺜ ﹰ‬
‫ﻓﺈﻥ ﻛﻨﺖ ﻻ ﺗﺪﺭﻳﻦ ﻣﺎ ﺍﳌﻮﺕ ﻓﺎﻧﻈﺮﻯ ‪ ...‬ﺇﱃ ﺩﻳﺮ ﻫﻨﺪ ﻛﻴﻒ ﺧﻄﺖ ﻣﻘﺎﺑﺮﻩ‬
‫ﻓﻘﺎﻝ ﺟﻨﺎﺩ‪:‬‬
 ‫ﺗﺮﻯ ﻋﺠﺒﹰﺎ ﳑﺎ ﻗﻀﻰ ﺍﷲ ﻓﻴﻬﻢ ‪ ...‬ﺭﻫﺎﺋﻦ ﺣﺘﻒ ﺃﻭﺟﺒﺘﻪ ﻣﻘﺎﺩﺭﻩ‬
‫ﻓﺮﺩ ﻋﻠﻴﻪ ﺃﻋﺮﺍﰉ ﻓﻘﺎﻝ‪:‬‬
‫ﺑﻴﻮﺕ ﺗﺮﺍﻣﻰ ﺃﻫﻠﻬﺎ ﻓﻮﻕ ﺃﻫﻠﻬﺎ ‪ ...‬ﻭﻣﺴﺘﺄﺫﻥ ﻻ ﻳﺮﺣﻞ ﺍﻟﺪﻫﺮ ﺯﺍﺋﺮﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻜﻠﱯ‪ :‬ﺍﺑﻦ ﺍﳉﺼﺎﺹ ﺍﻟﺮﺍﻭﻳﺔ‪ ،‬ﻣﻮﱃ ﻟﺒﺸﺮ ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﺑﻦ ﺑﺸﺮ ﺑﻦ ﻣﺮﻭﺍﻥ‪.‬‬

‫ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﺮﺍﺭ‬

‫‪،‬‬
‫ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱏ ﺍﻟﻜﻮﰱ ﻗﺎﻝ ﺍﻷﺯﻫﺮﻯ‪ :‬ﻛﺎﻥ ﻳﻌﺮﻑ ﺑﺄﰉ ﻋﻤﺮﻭ ﺍﻷﺣﻮﺹ‪ ،‬ﻭﻣﺮﺍﺭ ﺑﻜﺴﺮ ﺍﳌﻴﻢ ﻭﺭﺍﺋﲔ‬
‫ﻣﻬﻤﻠﺘﲔ ﳐﻔﻔﺘﲔ‪ ،‬ﻭﻫﻮ ﻣﻮﱃ ﻭﻟﻴﺲ ﻣﻦ ﺑﲎ ﺷﻴﺒﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻣﺆﺩﺑﺎ ﻷﻭﻻﺩ ﻧﺎﺱ ﻣﻦ ﺑﲎ ﺷﻴﺒﺎﻥ‪ ،‬ﻓﻨﺴﺐ ﺇﻟﻴﻬﻢ‪،‬‬
‫ﻛﻤﺎ ﻧﺴﺐ ﺍﻟﻴﺰﻳﺪﻱ ﺇﱃ ﻳﺰﻳﺪ ﺍﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﺣﲔ ﺃﺩﺏ ﻭﻟﺪﻩ‪.‬‬

‫ﻭﻗﺮﺃﺕ ﰱ ﺃﻣﺎﱃ ﺃﰉ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺠﲑﻣﻲ‪ :‬ﺫﻛﺮ ﺃﻥ ﻳﻮﺳﻒ ﺍﻷﺻﺒﻬﺎﱏ ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ ﻣﻦ ﺍﻟﺪﻫﺎﻗﲔ ﻭﺇﳕﺎ‬
‫ﻗﻴﻞ ﻟﻪ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻳﺆﺩﺏ ﻭﻟﺪ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰱ ﺣﺠﺮ ﻳﺰﻳﺪ ﺑﻦ ﻣﺰﻳﺪ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻓﻨﺴﺐ‬
‫ﺇﻟﻴﻪ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ‪ :‬ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺭﺍﻭﻳﺔ ﺃﻫﻞ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺍﺳﻊ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻠﻐﺔ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﺛﻘﺔ ﰱ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺜﲑ‬
‫ﺍﻟﺴﻤﺎﻉ‪ .‬ﻭﻟﻪ ﻛﺘﺐ ﻛﺜﲑﺓ ﰱ ﺍﻟﻠﻐﺔ ﺟﻴﺎﺩ‪ ،‬ﻣﺎﺕ ﰱ ﺃﻳﺎﻡ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺃﻭﺳﺖ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻗﺪﺑﻠﻎ‬
‫ﻣﺎﺋﺔ ﺳﻨﺔ ﻭﻋﺸﺮ ﺳﻨﲔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ :‬ﻣﺎﺕ ﺃﺑﻮ ﻋﻤﺮﻭ‪ ،‬ﻭﻟﻪ ﲦﺎﻥ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺔ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﺑﻴﺪﻩ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﺭﲟﺎ‬
‫ﺍﺳﺘﻌﺎﺭ ﻣﲎ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺃﻧﺎ ﺇﺫ ﺫﺍﻙ ﺻﱮ ﺁﺧﺬ ﻋﻨﻪ‪ ،‬ﻭﺃﻛﺘﺐ ﻣﻦ ﻛﺘﺒﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺎﻣﻞ‪ :‬ﻣﺎﺕ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ‪ ،‬ﻭﺃﺑﻮ‬
‫ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻐﲎ‪ ،‬ﻭﺍﻟﺪ ﺇﺳﺤﺎﻕ ﰱ ﻳﻮﻡ ﻭﺍﺣﺪ‪ ،‬ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺑﺒﻐﺪﺍﺩ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ‪ :‬ﻭﻟﻪ ﺑﻨﻮﻥ ﻭﺑﻨﻮ ﺑﻨﲔ ﻳﺮﻭﻭﻥ ﻋﻨﻪ ﻛﺘﺒﻪ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﻋﻠﻤﺎﺀ ﺛﻘﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﳑﻦ ﻳﻠﺰﻡ ﳎﻠﺴﻪ‪،‬‬
‫ﻭﻳﻜﺘﺐ ﻋﻨﻪ ﺍﳊﺪﻳﺚ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﺣﺪﺙ ﺍﳊﺰﻧﺒﻞ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﰉ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ‬
‫ﻗﺎﻝ‪ :‬ﳌﺎ ﲨﻊ ﺃﰉ ﺃﺷﻌﺎﺭ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﻛﺎﻧﺖ ﻧﻴﻔﺎ ﻭﲦﺎﻧﲔ ﻗﺒﻴﻠﺔ‪ ،‬ﻓﻜﺎﻥ ﻛﻠﻬﺎ ﻋﻤﻞ ﻣﻨﻬﺎ ﻗﺒﻴﻠﺔ ﻭﺃﺧﺮﺟﻬﺎ ﺇﱃ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻛﺘﺐ ﻣﺼﺤﻔﺎ ﲞﻄﻪ‪ ،‬ﻭﺟﻌﻠﻪ ﰱ ﻣﺴﺠﺪ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﺣﱴ ﻛﺘﺐ ﻧﻴﻔﺎ ﻭﲦﺎﻧﲔ ﻣﺼﺤﻔﺎ‪ .‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﻮﻃﺊ ﺍﻟﻔﻘﺮﺍﺀ ﺑﺴﻂ ﺍﳌﻠﻮﻙ‪ .‬ﻭﺭﻭﻯ ﻋﻦ ﺃﰉ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ ﺃﻧﻪ ﻗﺎﻝ ﻳﻮﻣﺎ ﻷﺻﺤﺎﺑﻪ‪ :‬ﻻﳝﻨﲔ ﺃﺣﺪ ﺃﻣﻨﻴﺔ‬
‫ﺳﻮﺀ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﻼﺀ ﻣﻮﻛﻞ ﺑﺎﳌﻨﻄﻖ ﻫﺬﺍ ﺍﳌﺆﻣﻞ ﻗﺎﻝ‪:‬‬
‫ﺷﻒ ﺍﳌﺆﻣﻞ ﻳﻮﻡ ﺍﳊﲑﺓ ﺍﻟﻨﻈﺮ ‪ ...‬ﻟﻴﺖ ﺍﳌﺆﻣﻞ ﱂ ﳜﻠﻖ ﻟﻪ ﺑﺼﺮ‬
‫ﻓﺬﻫﺐ ﺑﺼﺮﻩ‪ .‬ﻭﻫﺬﺍ ﳎﻨﻮﻥ ﺑﲎ ﻋﺎﻣﺮ ﻗﺎﻝ‪:‬‬
‫ﻓﻠﻮ ﻛﻨﺖ ﺃﻋﻤﻰ ﺃﺧﺒﻂ ﺍﻷﺭﺽ ﺑﺎﻟﻌﺼﺎ ‪ ...‬ﺃﺻﻢ ﻭﻧﺎﺩﺗﲏ ﺃﺟﺒﺖ ﺍﳌﻨﺎﺩﻳﺎ‬
‫ﻓﻌﻤﻰ ﻭﺻﻢ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺷﺒﻞ ﻳﻬﺠﻮ ﺃﺑﺎ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ‪:‬‬
‫ﻗﺪ ﻛﻨﺖ ﺃﺣﺠﻮ ﺃﺑﺎ ﻋﻤﺮﻭ ﺃﺧﺎ ﺛﻘ ﹰﺔ ‪ ...‬ﺣﱴ ﺃﳌﺖ ﺑﻨﺎ ﻳﻮﻣﺎ ﻣﻠﻤﺎﺕ‬
‫ﻓﻘﻠﺖ‪ :‬ﻭﺍﳌﺮﺀ ﻗﺪ ﲣﻄﻴﻪ ﻣﻨﻴﺘﻪ ‪ ...‬ﺃﺩﱏ ﻋﻄﻴﺘﻪ ﺇﻳﺎﻯ ﻣﻴﺎﺕ‬
 ‫ﻓﻜﺎﻥ ﻣﺎ ﺟﺎﺩ ﱄ ﻻ ﺟﺎﺩ ﻋﻦ ﺳﻌﺔ ‪ ...‬ﺩﺭﺍﻫﻢ ﺯﺍﺋﻔﺎﺕ ﺿﺮﲜﻴﺎﺕ‬
‫ﻣﺎ ﺍﻟﺸﻌﺮ ﻭﻳﺢ ﺃﺑﻴﻪ ﻣﻦ ﺻﻨﺎﻋﺘﻪ ‪ ...‬ﻟﻜﻦ ﺻﻨﺎﻋﺘﻪ ﲞﻞ ﻭﺣﺎﻻﺕ‬
‫ﻭﺩﻥ ﺧﻞ ﺛﻘﻴﻞ ﻓﻮﻕ ﻋﺎﺗﻘﻪ ‪ ...‬ﻓﻴﻪ ﺭﻋﻴﺜﺎﺀ ﳐﻠﻮﻁ ﻭﺻﺤﻨﺎﺓ‬
‫ﻓﻠﻮ ﺭﺃﻳﺖ ﺃﺑﺎ ﻋﻤﺮﻭ ﻭﻣﺸﻴﺘﻪ ‪ ...‬ﻛﺄﻧﻪ ﺟﺎﺣﻆ ﺍﻟﻌﻴﻨﲔ ﻬﻧﺎﺕ‬
‫ﻬﻧﺎﺕ‪ :‬ﺃﻯ ﻬﻧﺎﻕ ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻛﺘﺎﺏ ﺍﳋﺘﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻛﺘﺎﺏ ﺃﺷﻌﺮ‬
‫ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﺧﺘﻤﻪ ﺑﺎﺑﻦ ﻫﺮﻣﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻴﻞ‪ ،‬ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﳌﺼﻨﻒ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﺛﻼﺙ ﻧﺴﺦ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﻠﻐﻮﻯ ﰱ ﻛﺘﺎﺏ ﻣﺮﺍﺗﺐ ﺍﻟﻨﺤﻮﻳﲔ‪ :‬ﻭﺃﻣﺎ ﻛﺘﺎﺏ ﺍﳋﺘﻢ ﻓﻼ ﺭﻭﺍﻳﺔ ﻟﻪ‪ ،‬ﻷﻥ ﺃﺑﺎ ﻋﻤﺮﻭ ﲞﻞ ﺑﻪ‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻠﻢ ﻳﻘﺮﺃﻩ ﺃﺣﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻛﻮﰲ ﻧﺰﻝ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺣﺪﺙ ﻬﺑﺎ ﻋﻦ ﺭﻛﲔ‬
‫ﺍﻟﺸﺎﻣﻲ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻨﻪ ﻋﻤﺮﻭ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ‪ .‬ﻗﺎﻝ ﺛﻌﻠﺐ‪ :‬ﻭﻛﺎﻥ‬
‫ﻣﻊ ﺃﰉ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱏ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻤﺎﻉ‪ ،‬ﻋﺸﺮﺓ ﺃﺿﻌﺎﻑ ﻣﺎ ﻛﺎﻥ ﻣﻊ ﺃﰉ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﱂ ﻳﻜﻦ ﰲ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‬
‫ﻣﺜﻞ ﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﰲ ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻌﻠﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻟﻘﺪ ﺃﺳﺮﻑ ﺛﻌﻠﺐ ﻓﻴﻤﺎ ﻓﻀﻞ ﺑﻪ ﺃﺑﺎ ﻋﻤﺮﻭ‪ ،‬ﻓﺈﻧﲎ ﻻ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺭﺟﻼ ﻛﺎﻥ ﺃﻭﺳﻊ ﺭﻭﺍﻳﺔ‬
‫ﻭﻋﻠﻤﺎ ﻣﻦ ﺃﰉ ﻋﺒﻴﺪﺓ ﰱ ﺯﻣﺎﻧﻪ‪ .‬ﻭﺣﺪﺙ ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴﺐ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﺑﲔ ﻳﺪﻳﻪ‬
‫ﻗﻤﻄﺮ ﻓﻴﻪ ﺃﻣﻨﺎﺀ ﻣﻦ ﺍﻟﻜﺘﺐ ﻳﺴﲑﺓ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﺍ ﻋﻠﻤﻠﻚ؟ﻓﺘﺒﺴﻢ ﺇﱃ ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﻦ ﺻﺪﻕ ﻛﺜﲑ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﻧﺒﻴﻼﹰ‪ ،‬ﻭﻓﺎﺿﻼﹰ‪ ،‬ﻋﺎﳌﺎ ﺑﻜﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﺣﺎﻓﻈﺎ ﻟﻠﻐﺎﻬﺗﺎ‪ ،‬ﻋﻤﻞ ﻛﺘﺎﺏ ﺷﻌﺮﺍﺀ ﻣﻀﺮ‪،‬‬
‫ﻭﺭﺑﻴﻌﺔ‪ ،‬ﻭﳝﻦ‪ ،‬ﺇﱃ ﺍﺑﻦ ﻫﺮﻣﺔ‪ ،‬ﻭﲰﻊ ﻣﻦ ﺍﳊﺪﻳﺚ ﲰﺎﻋﺎ ﻭﺍﺳﻌﺎ‪ ،‬ﻭﻋﻤﺮ ﻋﻤﺮﺍ ﻃﻮﻳﻼ‪ ،‬ﺣﱴ ﺃﻧﺎﻑ ﻋﻠﻰ ﺍﻟﺘﺴﻌﲔ‪،‬‬
‫ﻭﻫﻮ ﻋﻨﺪ ﺍﳋﺎﺻﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﻣﺸﻬﻮﺭ ﻣﻌﺮﻭﻑ ﻭﺍﻟﺬﻱ ﻗﺼﺮ ﺑﻪ ﻋﻨﺪ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻥ‬
‫ﻣﺴﺘﻬﺘﺮﺍ ﺑﺎﻟﻨﺒﻴﺬ ﻭﺍﻟﺸﺮﺏ ﻟﻪ‪ .‬ﻗﺮﺃﺕ ﲞﻂ ﺃﰉ ﻣﻨﺼﻮﺭ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﰱ ﻛﺘﺎﺏ ﻧﻈﻢ ﺍﳉﻤﺎﻥ ﻟﻠﻤﻨﺬﺭﻱ‪ ،‬ﺣﺪﺛﲏ ﺃﺑﻮ‬
‫ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺍﻟﻨﻀﺮ ﺍﳌﺜﲎ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲎ ﺳﻌﻴﺪ ﺑﻦ ﺻﺒﻴﺢ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲎ ﺃﺑﻮﻙ ﻳﻌﲎ ﺍﻟﻨﻀﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ‬
‫ﻋﺸﻴﺔ ﺍﳋﻤﻴﺲ ﻋﻨﺪ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ‪ ،‬ﺑﻦ ﺃﰉ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺟﺎﺀ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ ﻓﻘﺎﻝ ﱃ‪ :‬ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻴﺦ؟‬
‫ﻗﻠﺖ‪ ،‬ﻫﺬﺍ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻐﺮﻳﺐ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﺗﻰ ﻋﻠﻴﻪ ﳓﻮ ﻣﻦ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ ﻭﻣﺎﺋﺔ‪،‬‬
‫ﻓﺎﻟﺘﻔﺘﺖ ﺇﻟﻴﻪ ﺃﺳﺎﺋﻠﻪ ﻋﻦ ﺃﻳﺎﻣﻪ ﻭﺳﻨﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺍﺡ ﺑﻚ؟ ﺍﻟﻚ ﺣﺎﺟﺔ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ ﺑﻠﻐﲏ ﺃﻧﻚ ﺗﻘﻮﻝ‪ :‬ﺇﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﻤﱴ ﺧﻠﻘﻪ؟ ﻗﺒﻞ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﻪ ﺃﻭ ﺑﻌﺪ ﻣﺎ ﺗﻜﻠﻢ ﺑﻪ‪ ،‬ﻓﺄﻃﺮﻕ ﻃﻮﻳﻼ ﰒ ﺭﻓﻊ‬
‫ﺭﺃﺳﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻧﺖ ﺷﻴﺦ ﺟﺪﻝ‪ ،‬ﻫﺬﺍ ﻗﻮﱄ‪ ،‬ﻭﻗﻮﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻗﺎﻝ ﺳﻌﻴﺪ‪ :‬ﻓﻐﺪﻭﺕ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺃﰊ‬
‫ﻋﻤﺮﻭ‪ ،‬ﻭﻛﺎﻥ ﳎﻠﺴﻪ ﻭﻛﻨﺖ ﺃﻗﺮﺏ ﻣﻨﻪ‪ ،‬ﻓﻘﻠﺖ ﻳﺎ ﺃﺑﺎ ﻋﻤﺮﻭ " ﻭﺇﻳﺶ " ﻛﻨﺖ ﺗﺼﻨﻊ ﻋﻨﺪ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ؟‬
‫ﻗﺎﻝ‪ :‬ﻣﻦ ﺃﺧﱪﻙ؟ ﻓﻘﺎﻝ‪ :‬ﺃﲪﺪ ﺑﻦ ﺃﰉ ﻏﺎﻟﺐ‪ ،‬ﺃﻟﻪ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﰊ ﻋﺎﺭﻑ‪ ،‬ﻳﻌﲎ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﺩﻋﻮﺍ ﻫﺬﺍ ﻻ‬
‫ﺗﺘﻜﻠﻤﻮﺍ ﺑﻪ‪.‬‬

‫ﺇﺳﺤﺎﻕ ﺑﻦ ﻧﺼﲑ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‬

 ‫‪،‬‬
‫ﺃﺑﻮ ﻳﻌﻘﻮﺏ‪،‬ﻛﺎﺗﺐ ﺍﻟﺮﺳﺎﺋﻞ ﺑﺪﻳﻮﺍﻥ ﻣﺼﺮ‪ ،‬ﺑﻌﺪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺍﺑﻦ ﻋﺒﺪ ﻛﺎﻥ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺯﻭﻻﻕ‪ :‬ﻣﺎﺕ ﺳﻨﺔ‬
‫ﺳﺒﻊ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺯﻭﻻﻕ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﺒﺪ ﻛﺎﻥ‪ ،‬ﻋﻠﻰ ﺍﳌﻜﺎﺗﺒﺎﺕ‬
‫ﻭﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻣﻨﺬ ﺃﻳﺎﻡ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮﻥ‪ ،‬ﻭﻣﻜﺎﺗﺒﺎﺗﻪ ﻭﺃﺟﻮﺑﺘﻪ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﺇﱃ ﺃﻥ ﻗﺪﻡ ﻋﻠﻴﻪ ﺃﺑﻮ ﻳﻌﻘﻮﺏ‪ ،‬ﺇﺳﺤﺎﻕ ﺑﻦ‬
‫ﻧﻀﲑ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻣﻦ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﻟﺘﻤﺲ ﺍﻟﺘﺼﺮﻑ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﻋﺒﺪ ﻛﺎﻥ‪ ،‬ﻓﻴﻤﺎﺫﺍ ﺗﺘﺼﺮﻑ؟ ﻓﻘﺎﻝ‪ :‬ﰱ ﺍﳌﻜﺎﺗﺒﺎﺕ‬
‫ﻭﺍﻷﺟﻮﺑﺔ ﻭﺍﻟﺘﺮﺳﻞ‪ ،‬ﻭﻛﺎﻥ ﺑﲔ ﻳﺪﻯ ﺃﰉ ﺟﻌﻔﺮ ﻛﺘﺐ ﻗﺪ ﻭﺭﺩﺕ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺧﺬ ﻫﺬﻩ ﻭﺃﺟﺐ ﻋﻨﻬﺎ‪ ،‬ﻓﺄﺧﺬﻫﺎ‬
‫ﻭﻣﻀﻰ ﺇﱃ ﻧﺎﺣﻴﺔ ﻣﻦ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﺄﺟﺎﺏ ﻋﻨﻬﺎ‪ ،‬ﻓﺄﺟﺎﺏ ﻋﻨﻬﺎ‪ ،‬ﰒ ﻭﺿﻊ ﺧﻔﻪ ﲢﺖ ﺭﺃﺳﻪ ﻭﻧﺎﻡ‪ ،‬ﻭﻗﺎﻡ ﺃﺑﻮ ﺟﻌﻔﺮ ﺇﱃ‬
‫ﺍﳊﺠﺮﺓ ﺍﻟﱴ ﻟﻪ‪ ،‬ﻓﺎﺟﺘﺎﺯ ﺑﻪ ﻭﺍﻟﻜﺘﺐ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﺄﺧﺬﻫﺎ ﻭﻗﺮﺃﻫﺎ‪ ،‬ﻓﻠﻤﺎ ﺗﺄﻣﻠﻬﺎ ﺟﻌﻞ ﺑﺮﻭﺡ ﺇﺳﺤﺎﻕ ﺑﻦ ﻧﻀﲑ ﺣﱴ‬
‫ﺍﻧﺘﺒﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻋﻤﻦ ﺃﺧﺬﺕ ﺍﻟﻜﺘﺒﺔ ﻭﺃﺟﺮﻯ ﻋﻠﻴﻪ ﺃﺭﺑﻌﲔ ﺩﻳﻨﺎﺭﺍ ﰱ ﻛﻞ ﺷﻬﺮ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﻣﻊ ﺃﰉ ﺟﻌﻔﺮ ﺇﱃ ﺃﻥ‬
‫ﺗﻮﰱ ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﺑﺎﻷﻣﺮ ﻋﻠﻰ ﺑﻦ ﺃﲪﺪ ﺍﳌﺎﺫﺭﺍﺋﻲ‪ ،‬ﻓﻘﺎﻝ ﻹﺳﺤﺎﻕ‪ :‬ﺍﻟﺰﻡ ﻣﻨﺰﻟﻚ‪ ،‬ﻓﺎﻧﺼﺮﻑ‪ ،‬ﻓﻮﺭﺩﺕ ﻛﺘﺐ‬
‫ﻓﺄﺟﺎﺏ ﻋﻨﻬﺎ ﻋﻠﻰ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﺩﺧﻞ ﻋﻠﻰ ﺃﰉ ﺍﳉﻴﺶ‪ ،‬ﲬﺎﺭﻭﻳﻪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻃﻮﻟﻮﻥ‪ ،‬ﻓﻌﺮﺿﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ‬
‫ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱴ ﻛﺎﻧﺖ ﲣﺮﺝ ﻣﲎ ﻭﻋﲎ ﻓﻤﻀﻰ ﻋﻠﻰ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﻋﺎﺩ ﺇﻟﻴﻪ‪ ،‬ﻓﻤﺎ ﺃﺭﺍﺩ ﺃﺑﻮ ﺍﳉﻴﺶ ﺍﳉﻮﺍﺏ ﻭﻻ‬
‫ﺍﺳﺘﺠﺎﺩﻩ‪ ،‬ﻓﺨﺮﺝ ﻋﻠﻰ ﺑﻦ ﺃﲪﺪ ﻭﻗﺎﻝ‪ :‬ﻫﺎﺗﻮﺍ ﺇﺳﺤﺎﻕ ﺍﺑﻦ ﻧﻀﲑ‪ ،‬ﻓﺠﺊ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺟﺐ ﻋﻦ ﻫﺬﻩ‪ ،‬ﻓﺄﺟﺎﺏ‪،‬‬
‫ﻭﺩﺧﻞ ﻋﻠﻰ ﺑﻦ ﺃﲪﺪ ﻋﻠﻰ ﺃﰉ ﺍﳉﻴﺶ‪ ،‬ﻓﻘﺮﺃ ﺍﻷﺟﻮﺑﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻫﺬﺍ ﺍﻟﺬﻯ ﺃﻋﺮﻑ " ﺃﻳﺶ ﺍﳋﱪ " ؟ ﻓﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﻛﺎﺗﺐ ﻛﺎﻥ ﻣﻊ ﺃﰉ ﺟﻌﻔﺮ‪ ،‬ﻓﺎﻋﺘﺰﻝ‪ ،‬ﻭﺃﺣﻀﺮﺗﻪ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻓﻘﺎﻝ ﻫﺎﺗﻪ‪ ،‬ﻓﺄﺣﻀﺮﻩ ﻓﻘﺎﻝ‪ :‬ﻛﻢ ﺭﺯﻗﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺭﺑﻌﻮﻥ‬
‫ﺩﻳﻨﺎﺭﺍﹰ‪ ،‬ﻓﻘﺎﻝ ﻟﻌﻠﻲ ﺑﻦ ﺃﲪﺪ‪ " :‬ﺍﺟﻌﻠﻬﺎ ﺃﺭﺑﻌﻤﺎﺋﺔ ﰱ ﺍﻟﺴﻨﺔ " ‪ ،‬ﺇﺟﻌﻠﻬﺎ ﻟﻪ ﺃﺭﺑﻌﻤﺎﺋﺔ ﰱ ﺍﻟﺸﻬﺮ‪.‬‬
‫ﻭﻗﺎﻝ ﻹﺳﺤﺎﻕ ﺑﻦ ﻧﺼﲑ‪ :‬ﻻ ﺗﻔﺎﺭﻕ ﺣﻀﺮﺗﻰ‪ ،‬ﻓﺒﻠﻎ ﺇﺳﺤﺎﻕ ﺣﱴ ﺻﺎﺭ ﺭﺯﻗﻪ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﰱ ﻛﻞ ﺷﻬﺮ‪ ،‬ﻓﻜﺎﻥ‬
‫ﳚﻮﺩ ﺑﺬﻟﻚ‪ ،‬ﻭﻳﻔﻀﻞ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻘﺪ ﺃﺭﺳﻞ ﺇﱃ ﺑﻐﺪﺍﺩ ﺇﱃ ﺛﻼﺛﺔ ﺃﻧﻔﺲ‪ ،‬ﺇﱃ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ‪ ،‬ﻭﺇﱃ ﺃﰉ‬
‫ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﻭﺇﱃ ﻭﺭﺍﻕ ﻛﺎﻥ ﳚﻠﺲ ﻋﻨﺪﻩ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﺛﻼﺛﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ‪ ،‬ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪،‬‬
‫ﻭﺟﺮﻯ ﺫﻟﻚ ﻋﻠﻰ ﻳﺪﻱ ﺃﲪﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺘﺎﺟﺮ‪ ،‬ﺧﺎﻝ ﺍﻟﻘﺎﺿﻲ ﲟﺼﺮ‪.‬‬

‫ﺇﺳﺤﺎﻕ ﺑﻦ ﳛﲕ‪ ،‬ﺑﻦ ﺷﺮﻳﺢ ﺍﻟﻜﺎﺗﺐ‬

‫ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻨﺼﺮﺍﱏ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺟﻴﺪ ﺍﳌﻌﺮﻓﺔ ﻳﺎﻣﺮ ﺍﻟﺪﻭﺍﻭﻳﻦ ﻭﺍﳋﺮﺍﺝ‪،‬‬
‫ﻭﻣﻨﺎﻇﺮﺓ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﻭﻟﻪ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﺑﺎﻟﻨﺠﻮﻡ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﰱ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺛﻼﲦﺎﺋﺔ‪ ،‬ﻗﺎﻝ ﻭﻫﻮ ﳛﻴﺎ‪ .‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻛﺎﻥ‬
‫ﻗﻮﻟﻪ ﻫﺬﺍ ﰱ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﳋﺮﺍﺝ ﺍﻟﻜﺒﲑ ﰱ ﺃﻟﻒ ﻭﺭﻗﺔ‪ ،‬ﺟﺰﺃﻳﻦ‪،‬‬
‫ﻭﺟﻌﻠﻪ ﺳﺘﺔ ﻣﻨﺎﺯﻝ ﻛﺘﺎﺏ ﺍﳋﺮﺍﺝ ﺍﻟﺬﻯ ﰱ ﺃﻳﺪﻯ ﺍﻟﻨﺎﺱ ﻣﺎﺋﺘﺎ ﻭﺭﻗﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﺮﺍﺝ ﺻﻐﲑ ﳓﻮ ﻣﺎﺋﺔ ﻭﺭﻗﺔ‪،‬‬
‫ﻛﺘﺎﺏ ﻋﻤﻞ ﺍﳌﺆﺍﻣﺮﺍﺕ ﺑﺎﳊﻀﺮﺓ‪ ،‬ﻛﺘﺎﺏ ﲢﻮﻳﻞ ﺳﲏ ﺍﻟﻮﻟﻴﺪ ﳓﻮ ﻣﺎﺋﺔ ﻭﺭﻗﺔ‪ ،‬ﻛﺘﺎﺏ ﲨﻞ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬

‫ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻮﻫﻮﺏ‬
 ‫ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳋﻀﺮ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻳﻜﲎ ﺃﺑﺎ ﻃﺎﻫﺮ‪ ،‬ﻭﻫﻮ ﺃﺧﻮ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﻣﺎﺕ ﰱ ﺍﳊﺎﺩﻯ ﻋﺸﺮ ﻣﻦ‬
‫ﺭﺟﺐ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﺑﺒﺎﺏ ﺣﺮﺏ ﻋﻨﺪ ﺃﺑﻴﻪ ﻭﺃﺧﻴﻪ‪ .‬ﲰﻊ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﳊﺼﲔ ﻭﺃﺑﺎﻩ‬
‫ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺣﺪﺙ ﺑﺎﻟﻘﻠﻴﻞ‪ .‬ﲰﻊ ﻣﻨﻪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻘﺮﺷﻲ ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﻣﻮﻟﺪﻩ ﻓﻘﺎﻝ‪ :‬ﰱ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﺳﻨﺔ ﺳﺒﻊ‬
‫ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔ‪.‬‬

‫ﺃﺳﻌﺪ ﺑﻦ ﻋﺼﻤﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﺒﻴﺪﺍﺀ ﺍﻟﺮﻳﺎﺣﻲ‬

‫ﺃﻋﺮﺍﰊ ﻧﺰﻝ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﻠﻢ ﺍﻟﺼﺒﻴﺎﻥ ﺑﺎﻷﺟﺮﺓ ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﺃﻳﺎﻡ ﻋﻤﺮﻩ‪ ،‬ﻳﺆﺧﺬ ﻋﻨﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﺯﻭﺝ ﺃﻡ ﺃﰊ ﻣﺎﻟﻚ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﻛﺮﻛﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﻟﺒﻠﻴﻎ ﻣﺎ ﻗﺎﻝ ﺫﻭ ﺍﻟﻌﻲ ‪ ...‬ﻭﻛﻞ ﺑﻮﺻﻔﻬﺎ ﻣﻨﻄﻴﻖ‬
‫ﻭﻛﺬﺍﻙ ﺍﻟﻌﺪﻭ ﱂ ﻳﻌﺪ ﺃﻥ ﻗﺎﻝ ‪ ...‬ﲨﻴﻼ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺼﺪﻳﻖ‬

‫ﺃﺳﻌﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺍﻟﺰﻭﺯﱐ‬

‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺒﺎﺭﻉ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﺍﻟﻔﺎﺿﻞ ﺍﻟﻜﺎﺗﺐ ﺍﳌﺘﺮﺳﻞ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﰲ‬
‫ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻳﻮﻡ ﻋﻴﺪ ﺍﻷﺿﺤﻰ‪ ،‬ﲰﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﻗﺮﺃﺕ ﲞﻂ ﺗﺎﺝ ﺍﻹﺳﻼﻡ‪ :‬ﺍﻟﺒﺎﺭﻉ ﻣﻦ ﺃﻫﻞ ﺯﻭﺯﻥ‪،‬‬
‫ﺳﻜﻦ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﻭﺭﺩ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺃﻛﺮﻡ ﻓﻀﻼﺅﻫﺎ ﻣﻮﺭﺩﻩ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮ ﻋﺼﺮﻩ‪ ،‬ﻭﺃﻭﺣﺪ ﺩﻫﺮﻩ ﲞﺮﺍﺳﺎﻥ‬
‫ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻗﺪ ﺷﺎﻉ ﺫﻛﺮﻩ ﰱ ﺍﻵﻓﺎﻕ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻛﱪ ﺳﻨﻪ‪ ،‬ﻳﺴﻤﻊ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻳﻜﺘﺐ ﺇﱃ ﺁﺧﺮ ﻋﻤﺮﻩ‪ ،‬ﲰﻊ ﺃﺑﺎ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﺪﺍﻭﺩﻯ‪ ،‬ﻭﺃﺑﺎ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺒﺤﺎﺛﻲ‪ ،‬ﻭﺭﻭﻯ ﻟﻨﺎ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻟﻔﺮﺍﺭﻯ‪.‬‬
‫ﻭﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺸﺤﺎﻣﻰ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺍﻟﺒﺎﺧﺮﺯﻱ ﰱ ﺍﻟﺪﻣﻴﺔ ﻭﻗﺎﻝ‪ :‬ﺍﻷﺩﻳﺐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺃﺳﻌﺪ ﺑﻦ ﻋﻠﻰ ﺍﻟﺒﺎﺭﻉ ﺍﻟﺰﻭﺯﱐ‪ ،‬ﻫﻮ ﺍﻟﺒﺎﺭﻉ ﺣﻘﺎ‪،‬‬
‫ﻭﺍﻟﻮﺍﻓﺮ ﻣﻦ ﺍﻟﱪﺍﻋﺔ ﺣﻈﺎ‪ ،‬ﻭﻗﺪ ﺍﻛﺘﺴﺐ ﺍﻷﺩﺏ ﲜﺪﻩ ﻭﻛﺪﻩ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﻣﻦ ﺍﻟﻔﻀﻞ ﺇﱃ ﺃﻗﺼﻰ ﺣﺪﻩ‪ ،‬ﻭﻟﻔﺘﲏ ﺇﻟﻴﻪ‬
‫ﻧﺴﺒﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﻭﻧﻈﻤﺘﲏ ﻭﺇﻳﺎﻩ ﺻﺤﺒﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻠﻢ ﺟﺮﺍ ﺇﱃ ﺍﻵﻥ‪ ،‬ﻭﻗﺪ ﺍﺭﺗﺪﻳﻨﺎ ﺍﳌﺸﻴﺐ‪ ،‬ﻭﺧﻠﻌﺎﻧﺎ ﺑﺮﺩ‬
‫ﺍﻟﺸﺒﺎﺏ ﺫﺍﻙ ﺍﻟﻘﺸﻴﺐ‪ ،‬ﻭﻻ ﺃﻛﺎﺩ ﺃﻧﺴﻰ ﻭﺃﻧﺎ ﰱ ﺍﳊﻀﺮ‪ ،‬ﺣﻈﻰ ﻣﻨﻊ ﰱ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻗﺪ ﺃﺧﺬﻧﺎ ﺑﻴﻨﻨﺎ ﺑﺄﻃﺮﺍﻑ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﺭﺿﻨﺎ ﺍﳌﻄﺎﻳﺎ ﺑﺄﺟﻨﺤﺔ ﺍﻟﺴﲑ ﺍﳊﺜﻴﺚ‪ ،‬ﺣﱴ ﺳﺮﻧﺎ ﻣﻌﺎ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻧﺰﻝ ﻫﻮ ﻣﻦ ﻓﻀﻼﺋﻪ ﲟﻨﺰﻟﺔ‬
‫ﺍﻟﺴﻮﺍﺩ ﻣﻦ ﺍﻷﺣﺪﺍﻕ ﻭﻋﻨﺪﻩ ﺗﻮﻗﻴﻌﺎﻬﺗﻢ ﺑﺘﱪﻳﺰﻩ ﻋﻠﻰ ﺍﻷﻗﺮﺍﻥ‪ ،‬ﻭﺣﻴﺎﺯﺗﻪ ﻗﺼﺒﺎﺕ ﺍﻟﺮﻫﺎﻥ‪ ،‬ﻭﺃﻧﺎ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﺸﺎﻫﺪﻳﻦ‪ ،‬ﻻ ﺃﻛﺘﻢ ﻣﻦ ﺷﻬﺎﺩﺗﻰ ﺩﻗﺎ ﻭﻻ ﺟﻼ‪ ،‬ﺑﻞ ﺃﻋﺘﻘﺪ ﻬﺑﺎ ﺻﻜﺎ ﻭﻋﻠﻴﻬﺎ ﺳﺠﻼ‪ ،‬ﻭﻣﻦ ﻳﻜﺘﻤﻬﺎ ﻓﺈﻧﻪ ﺁﰒ ﻗﻠﺒﻪ‪،‬‬
‫ﻭﻋﺎﺯﺏ ﻟﺒﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱏ‪ :‬ﺃﻧﺸﺪﱏ ﺍﻟﺸﺤﺎﻣﻰ‪ ،‬ﺃﻧﺸﺪﻧﺎ ﺍﻟﺒﺎﺭﻉ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻗﺪ ﺃﻗﺒﻞ ﺍﳌﻌﺸﻮﻕ ﻓﺎﺳﺘﻘﺒﻠﺘﻪ ‪ ...‬ﻣﺴﺘﺴﻘﻴﹰﺎ ﻣﺴﺘﺸﻔﻴﺎ ﻣﻦ ﺭﻳﻘﻪ‬
‫ﻧﺸﻮﺍﻥ ﻭﺍﻹﺑﺮﻳﻖ ﰱ ﻳﺪﻩ ﻭﱃ ‪ ...‬ﻣﻦ ﺭﻳﻘﻪ ﻣﺎ ﻧﺎﺏ ﻋﻦ ﺇﺑﺮﻳﻘﻪ‬
‫ﻟﻮ ﻛﻨﺖ ﺃﻋﻠﻢ ﺃﻧﻪ ﱃ ﺯﺍﺋﺮ ‪ ...‬ﻟﺮﺷﺸﺖ ﻣﻦ ﺩﻣﻌﻰ ﺗﺮﺍﺏ ﻃﺮﻳﻘﻪ‬
 ‫ﻭﻟﻜﻨﺖ ﺃﺫﻛﻰ ﲨﺮ ﻗﻠﱮ ﰱ ﺍﻟﺪﺟﻰ ‪ ...‬ﺑﻄﺮﻳﻘﻪ ﻛﻰ ﻳﻬﺘﺪﻯ ﺑﱪﻳﻘﻪ‬
‫ﻓﺰﻭﻳﺖ ﻭﺟﻬﻰ ﻋﻦ ﻣﺪﺍﻣﺔ ﻛﺄﺳﻪ ‪ ...‬ﻭﺷﺮﺑﺖ ﻛﺄﺳﺎ ﻣﻦ ﳎﺎﺝ ﻋﻘﻴﻘﻪ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻛﺄﻥ ﻟﻮﻥ ﺍﳍﻮﺍﺀ ﻣﺎﺀ ‪ ...‬ﺃﻭ ﺳﻨﺪﺱ ﺭﻕ ﺃﻭ ﻋﻤﺎﻣﻪ‬
‫ﻛﺄﻥ ﺷﻜﻞ ﺍﳍﻼﻝ ﻗﺮﻁ ‪ ...‬ﺃﻭ ﻋﻄﻔﺔ ﺍﻟﻨﻮﻥ ﺃﻭ ﻗﻼﻣﻪ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺃﻻ ﻓﺎﺷﻜﺮ ﻟﺮﺑﻚ ﻛﻞ ﻭﻗﺖ ‪ ...‬ﻋﻠﻰ ﺍﻵﻻﺀ ﻭﺍﻟﻨﻌﻢ ﺍﳉﺴﻴﻤﺔ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻣﺎﻥ ﺯﻣﺎﻥ ﺳﻮﺀ ‪ ...‬ﻓﻴﻮﻡ ﺻﺎﱀ ﻣﻨﻪ ﻏﻨﻴﻤﺔ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺣﺒﺎ ﰱ ﺍﷲ ﻣﺎﻻ ‪ ...‬ﻭﻛﺎﻥ ﻟﺴﺎﻧﻪ ﳚﺮﻯ ﺑﻼﻻ‬
‫ﻟﻘﺪ ﻭﺍﺳﻰ ﺍﻟﻨﱮ ﺑﻜﻞ ﺧﲑ ‪ ...‬ﻭﺃﻋﻄﻰ ﻣﻦ ﺫﺧﺎﺋﺮﻩ ﺑﻼﻻ‬
‫ﻟﻮ ﺃﻥ ﺍﻟﺒﺤﺮ ﻧﺎﻗﻀﻪ ﺍﻋﺘﻘﺎﺩﺍ ‪ ...‬ﳌﺎ ﺃﻋﻄﻰ ﺍﻹﻟﻪ ﻟﻪ ﺑﻼﻻ‬
‫ﻭﳑﺎ ﺃﻭﺭﺩﻩ ﺍﻟﺒﺎﺧﺮﺯﻯ ﰱ ﻛﺘﺎﺑﻪ ﺍﻟﺒﺎﺭﻉ‪:‬‬
‫ﻗﻤﺮ ﺳﱮ ﻗﻠﱮ ﺑﻌﻘﺮﺏ ﺻﺪﻏﻪ ‪ ...‬ﳌﺎ ﲡﻠﻰ ﻋﻨﻪ ﻗﻠﺐ ﺍﻟﻌﻘﺮﺏ‬
‫ﻓﺄﺟﺒﺘﻪ ﺃﻟﺪﻳﻚ ﻗﻠﱮ ﻗﺎﻝ ﻻ ‪ ...‬ﻟﻜﻦ ﻗﻠﺒﻚ ﻋﻨﺪ ﻗﻠﺐ ﺍﻟﻌﻘﺮﺏ‬
‫ﻗﺮﺃﺕ ﰱ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﻗﺎﻝ‪ :‬ﺍﻟﻔﻀﻼﺀ ﺍﳌﻠﻘﺒﻮﻥ ﺑﺎﻟﺒﺎﺭﻉ ﰱ ﺧﺮﺍﺳﺎﻥ ﺛﻼﺛﺔ‪ :‬ﺃﺣﺪﻫﻢ ﺍﻟﺒﺎﺭﻉ ﺍﳍﺮﻭﻯ‪ ،‬ﻭﻫﻮ‬
‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻃﺮﺍﺋﻒ ﺍﻟﻄﺮﻑ‪ ،‬ﻭﻫﻮ ﺩﻭﻬﻧﻢ ﰲ ﺍﻟﻔﻀﻞ ﻣﺮﺗﺒﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﻟﺒﺎﺭﻉ ﺍﻟﺒﻮﺷﻨﺠﻲ‪ ،‬ﻭﻫﻮ ﺃﻭﺳﻄﻬﻢ‪،‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ ﺍﻟﺒﺎﺭﻉ ﺍﻟﺰﻭﺯﱐ‪ ،‬ﻭﻫﻮ ﺃﻓﻀﻠﻬﻢ ﻭﺃﺷﻬﺮﻫﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺗﻠﻤﻴﺬ ﺍﻟﻘﺎﺿﻰ ﺃﰉ ﺟﻌﻔﺮ ﺍﻟﺒﺤﺎﺛﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ‬
‫ﻳﻘﻮﻝ ﻓﻴﻪ ﺍﻟﺒﺤﺎﺛﻲ‪:‬‬
‫ﻋﻔﺠﺖ ﻋﻠﻰ ﺍﻟﻴﺒﺲ ﺍﻟﺒﻮﻳﺮﻉ ﻣﺮﺓ ‪ ...‬ﻓﻘﺎﻝ‪ :‬ﻟﻘﺪ ﺃﻭﺟﻌﺖ ﺳﺮﻣﻰ ﻓﺒﻠﻪ‬
‫ﻓﻘﻠﺖ‪ :‬ﺑﺰﺍﻗﻰ ﻻﻳﻔﻰ ﲜﻤﻴﻌﻪ ‪ ...‬ﻭﻣﻦ ﺃﻳﻦ ﱃ ﺃﻥ ﺃﺑﺰﻕ ﺍﻟﺪﺭﺏ ﻛﻠﻪ‬
‫ﻗﻠﺖ ﺃﻧﺎ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺍﺳﺘﻌﻤﻠﻪ ﲟﻨﺎﺭﺓ ﺇﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺇﺫ ﻋﻔﺠﻪ ﰱ ﺷﺊ ﻛﺎﻟﺪﺭﺏ ﻓﺄﻭﺟﻌﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﺤﺎﺛﻰ‬
‫ﻓﻴﻪ ﺃﻳﻀﺎ‪:‬‬

‫ﻟﻠﺒﺎﺭﻉ ﺍﺑﻦ ﺍﻟﻌﺎﻫﺮﺓ ‪ ...‬ﺯﻭﺟﺔ ﺳﻮﺀ ﻓﺎﺟﺮﻩ‬

‫ﻣﺆﺍﺟﺮ ﻗﺪ ﺯﻭﺟﻮﻩ ‪ ...‬ﻛﻔﺆﻩ ﻣﺆﺍﺟﺮﺓ‬
‫ﻭﻗﺎﻝ ﺍﻟﺒﺎﺭﻉ ﻫﺬﺍ‪ ،‬ﳜﺎﻃﺐ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﺗﻮﺍﺭ ﺭﺋﻴﺲ ﺯﻭﺯﻭﻥ‪:‬‬
‫ﻛﻒ ﻋﻠﻰ ﻋﻨﺪﻫﺎ ﺍﻟﺘﱪ ‪ ...‬ﻫﺎﻥ ﻭﻟﻠﻤﻚ ﲞﺎ ﻗﺪﺭ‬
‫ﻛﺄﻬﻧﺎ ﺍﳋﺎﻝ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ‪ ...‬ﻋﻨﱪﺓ ﻗﺪ ﳎﻬﺎ ﺍﻟﺒﺤﺮ‬

‫ﺃﺳﻌﺪ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺑﻦ ﻋﻠﻲ‬

 ‫‪،‬‬
‫ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻌﺘﱯ ﺃﺑﻮ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻦ ﻭﻟﺪ ﻋﺘﺒﺔ ﺑﻦ ﻏﺰﻭﺍﻥ‪ ،‬ﻭﻫﻮ ﺣﻔﻴﺪ ﺃﰉ ﺍﻟﻨﻀﺮ ﺍﻟﻌﺘﱮ‪ ،‬ﻛﺬﺍ ﺫﻛﺮ‬
‫ﺍﻟﺴﻤﻌﺎﱐ ﰱ ﺍﳌﺬﻳﻞ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻨﻀﺮ‪ :‬ﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﻭﻟﻴﺲ ﰱ ﻧﺴﺐ ﻫﺬﺍ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻭﻻ‬
‫ﺃﺩﺭﻯ ﻣﺎ ﺻﻮﺍﺑﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﻦ ﺑﻨﺘﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻗﺮﺃﺕ ﲞﻂ ﻭﺍﻟﺬﻱ‪ :‬ﺃﺳﻌﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻌﺘﱯ‪ ،‬ﻣﻮﻟﺪﻩ‬
‫ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻰ ﰱ ﻭﺷﺎﺡ ﺍﻟﺪﻣﻴﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﻣﺼﻨﻒ ﻛﺘﺎﺏ ﺩﺭﺓ ﺍﻟﺘﺎﺝ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺗﺎﺝ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﻛﺎﻥ ﻛﺎﺗﺒﹰﺎ ﰲ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﶈﻤﻮﺩﻳﺔ‪ ،‬ﻭﺍﻟﺴﻠﺠﻮﻗﻴﺔ‪ ،‬ﻭﻋﺎﺵ ﺇﱃ ﺁﺧﺮ ﺃﻳﺎﻡ ﻧﻈﺎﻡ ﺍﳌﻠﻚ‬
‫ﻭﻗﺎﻝ ﰱ ﺍﻻﻣﺎﻡ ﻋﻠﻰ ﺍﻟﻔﻨﺠﻜﺮﺩﻯ‪:‬‬
‫ﻳﺎ ﺃﻭﺣﺪ ﺍﻟﺒﻠﻐﺎﺀ ﻭﺍﻷﺩﺑﺎﺀ ‪ ...‬ﻳﺎﺳﻴﺪ ﺍﻟﻔﻀﻼﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻳﺎﻣﻦ ﻛﺄﻥ ﻋﻄﺎﺭﺩﺍ ﰱ ﻗﻠﺒﻪ ‪ ...‬ﳝﻠﻰ ﻋﻠﻴﻪ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ‬
‫ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺳﻌﺪ‪ ،‬ﻭﻧﻘﻠﺖ ﻣﻦ ﺧﻄﻪ‪ ،‬ﻗﺎﻝ ﺑﻌﺪ ﺫﻛﺮ ﻧﺴﺒﻪ‪ :‬ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﻜﻦ ﻣﺪﺭﺳﺔ‬
‫ﺍﻟﺒﻴﻬﻘﻰ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻭﻻﺩ ﺍﳌﻨﻌﻤﲔ‪ ،‬ﺷﺎﻋﺮ ﻛﺎﺗﺐ‪ ،‬ﺗﺼﺮﻑ ﰱ ﺍﻷﻋﻤﺎﻝ ﺃﻳﺎﻡ ﺷﺒﺎﺑﻪ‪ ،‬ﻭﺧﺮﺝ ﰱ ﺻﺤﺒﺔ ﻋﻤﻴﺪ‬
‫ﺧﺮﺍﺳﺎﻥ ﺇﱃ ﺃﺳﻔﺎﺭ‪ ،‬ﻭﺻﺤﺐ ﺍﻷﻛﺎﺑﺮ‪ ،‬ﻭﺍﺭﺗﻔﻌﺖ ﺑﻪ ﺍﻷﻳﺎﻡ ﻭﺍﳔﻔﻀﺖ‪ ،‬ﺣﱴ ﺗﺄﺧﺮ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺗﺎﺏ ﻭﻟﺰﻡ‬
‫ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻗﻨﻊ ﺑﺎﻟﻜﻔﺎﻑ ﻣﻦ ﺍﻟﻌﻴﺶ‪ ،‬ﻭﺍﺳﺘﺮﺍﺡ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻋﻘﺪ ﻟﻪ ﳎﻠﺲ ﺍﻹﻣﻼﺀ ﰱ ﺍﳉﺎﻣﻊ ﺍﳌﻨﻴﻌﻰ‪ ،‬ﻓﺄﻣﻠﻰ‬
‫ﻣﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﳛﻀﺮ ﻋﻨﺪﻩ ﺍﳌﺪﺛﻮﻥ ﻭﺍﻷﺋﻤﺔ ﻭﺩﺧﻞ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﲰﻊ ﻬﺑﺎ ﻣﻦ ﺃﰉ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺑﻦ ﻣﻬﺪﻱ‬
‫ﺍﻟﻜﺎﺗﺐ ﺍﳋﻮﺍﰲ ﻭﲰﻊ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻭﻣﺮﻭ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﲰﻊ ﺟﺪﻩ ﺃﺑﺎ ﺍﻟﻨﻀﺮ ﺍﻟﻌﺘﱯ‪ ،‬ﻭﺭﻭﻯ ﻟﻨﺎ ﲨﺎﻋﺔ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺮﺃﺕ ﲞﻂ ﺃﰉ ﺟﻌﻔﺮ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻰ ﺍﳊﺎﻓﻆ ﺍﳍﻤﺬﺍﱐ‪ :‬ﺃﺳﻌﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻌﺘﱯ‪ :‬ﺷﻴﺦ ﻋﺎﱂ‪ ،‬ﺛﻘﺔ ﺩﻳﻦ‪،‬‬
‫ﻛﺎﻥ ﻳﺜﲎ ﻋﻠﻴﻪ ﺃﺑﻮ ﺻﺎﱀ ﺍﳌﺆﺫﻥ ﺍﳊﺎﻓﻆ‪ ،‬ﻭﺫﻛﺮﻩ ﰱ ﻣﻮﺿﻊ ﺁﺧﺮ ﻭﻗﺎﻝ‪ :‬ﺃﺳﻌﺪ ﺍﻟﻌﺘﱮ‪ :‬ﺗﺰﻫﺪ ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺍﻟﺼﺎﳊﲔ‪ .‬ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱏ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻟﻔﺮﺍﻭﻯ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻃﺎﻫﺮ ﺍﻟﺘﻤﻴﻤﻰ‪،‬‬
‫ﺣﺪﺛﲎ ﺷﻴﺦ ﻓﺎﺿﻞ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻓﺮﺃﻳﺖ ﺷﻴﺨﺎ ﻬﺑﻴﺎ ﻗﺪ ﻗﻄﻊ ﻣﺴﺎﻓﺔ ﺍﻟﻌﻤﺮ‪ ،‬ﻓﺴﻠﻤﺖ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺃﺗﻔﺮﺱ ﺃﻧﻚ ﺷﺎﻋﺮ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺟﻞ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻧﺸﺪﱏ ﻣﻦ ﻣﻘﻮﻟﻚ‪ ،‬ﻣﺎ ﻳﻜﻮﻥ ﱄ ﺗﺬﻛﺮﺓ ﻣﻨﻚ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻛﺘﺐ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﺗﻐﲑ ﺷﻌﺮﻩ ﻋﻦ ﺣﺎﻟﻪ ‪ ...‬ﻭﺍﳍﻢ ﻳﺸﻐﻠﲎ ﻋﻦ ﺍﻷﺷﻌﺎﺭ‬
‫ﺃﻣﺎ ﺍﳍﺠﺎﺀ ﻓﻤﻨﻪ ﺷﻲﺀ ﺯﺍﺧﺮ ‪ ...‬ﻭﺍﳌﺪﺡ ﻗﻞ ﻟﻘﻠﺔ ﺍﻷﺣﺮﺍﺭ‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻤﻨﺎﱐ ﺍﳌﺼﺮﻯ‪ ،‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺳﻌﺪ ﺍﻟﻌﺘﱮ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻗﺪ ﻛﻨﺖ ﻓﻴﻤﺎ ﻣﺮ ﻣﻦ ﺃﺯﻣﺎﱏ ‪ ...‬ﻣﺘﻮﺍﻧﻴﺎ ﻟﺘﻘﺎﺻﺮ ﺍﻹﺣﺴﺎﻥ‬
‫ﻭﺭﺃﻳﺖ ﺧﻼﱏ ﻭﺃﻫﻞ ﻣﻮﺩﺗﻰ ‪ ...‬ﻣﺘﻮﻓﺮﻳﻦ ﻣﻌﺎ ﻋﻠﻰ ﺍﻹﺧﻮﺍﻥ‬
‫ﻓﺘﻐﲑﻭﺍ ﳌﺎ ﺭﺃﻭﱏ ﺗﺎﺋﺒﺎ ‪ ...‬ﻭﻋﻦ ﺍﻟﺘﺼﺮﻑ ﻗﺪ ﺻﺮﻓﺖ ﻋﻨﺎﱏ‬
‫ﺩﻋﻬﻢ ﻭﻋﺎﺩﻬﺗﻢ ﻓﻠﻢ ﺃﺭ ﻣﺜﻠﻬﻢ ‪ ...‬ﺇﻻ ﳎﺮﺩ ﺻﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺍﻏﺴﻞ ﻳﺪﻳﻚ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺃﻫﻠﻪ ‪ ...‬ﺑﺎﻟﻄﲔ ﻭﺍﻟﺼﺎﺑﻮﻥ ﻭﺍﻷﺷﻨﺎﻥ‬

‫ﺃﺳﻌﺪ ﺑﻦ ﺍﳌﻬﺬﺏ‪ ،‬ﺑﻦ ﺃﰊ ﺍﳌﻠﻴﺢ‬

‫ﳑﺎﰐ ﺃﺣﺪ ﺍﻟﺮﺅﺳﺎﺀ ﺍﻷﻋﻴﺎﻥ ﺍﳉﻠﺔ‪ ،‬ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﱪﺍﺀ ﺍﳌﻨﺰﻟﺔ‪ ،‬ﻭﻣﻦ ﺗﺼﺮﻑ ﺑﺎﻷﻋﻤﺎﻝ‪ ،‬ﻭﻭﱃ ﺭﻳﺎﺳﺔ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻟﻪ‬
‫ﺃﺩﺏ ﺑﺎﺭﻉ‪ ،‬ﻭﺧﺎﻃﺮ ﻭﻗﺎﺩ ﻣﺴﺎﺭﻉ‪ ،‬ﻭﻗﺪ ﺻﻨﻒ ﰲ ﺍﻷﺩﺏ ﻭﻋﺮﻑ‪ ،‬ﻭﻣﺎﺕ ﲟﺪﻳﻨﺔ ﺣﻠﺐ ﰱ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻣﻦ‬
‫ﲨﺎﺩﻯ ﺍﻷﻭﱃ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻧﺬﻛﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻦ ﻧﺼﺎﺭﻯ ﺃﺳﻴﻮﻁ‪ ،‬ﺑﻠﻴﺪﺓ‬
‫ﺑﺼﻌﻴﺪ ﻣﺼﺮ‪ ،‬ﻗﺪﻣﻮﺍ ﻣﺼﺮ‪ ،‬ﻭﺧﺪﻣﻮﺍ ﻭﺗﻘﺪﻣﻮﺍ‪ ،‬ﻭﻭﻟﻮﺍ ﺍﻟﻮﻻﻳﺎﺕ‪ ،‬ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺑﻴﺖ ﰱ ﺍﻟﻜﺘﺎﺑﺔ‬
‫ﻋﺮﻳﻖ‪ ،‬ﻭﻫﻮ ﻛﺎﳌﺴﺘﻮﱃ ﻋﻠﻰ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻟﻴﺲ ﻋﻠﻰ ﻳﺪﻩ ﻳﺪ‪ ،‬ﻭﺍﳌﺴﻤﻮﻥ ﺑﺎﳋﻼﻓﺔ‪ ،‬ﳏﺠﻮﺑﻮﻥ ﻟﻴﺲ ﳍﻢ ﻏﲑ‬
‫ﺍﻟﺴﻜﺔ ﻭﺍﳋﻄﺒﺔ‪ ،‬ﻭﻛﺎﻥ ﺇﱄ ﳑﺎﺗﻰ ﻛﺜﲑ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﺤﺪﺛﲏ ﺍﻟﺼﺎﺣﺐ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﻟﻮﺯﻳﺮ ﺍﳉﻠﻴﻞ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ‬
‫ﺍﻷﻛﺮﻡ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺸﻴﺒﺎﱐ ﺍﻟﻘﻔﻄﻲ‪ - ،‬ﺣﺮﺱ ﺍﷲ ﻋﻼﻩ ‪ -‬ﲟﺪﻳﻨﺔ ﺣﻠﺐ ﻗﺎﻝ‪ :‬ﺑﻠﻐﲏ ﺃﻥ ﺑﻌﺾ‬
‫ﲡﺎﺭ ﺍﳍﻨﺪ‪ ،‬ﻗﺪﻡ ﺇﱃ ﻣﺼﺮ‪ ،‬ﻭﻣﻌﻪ ﲰﻜﺔ ﻣﺼﻨﻮﻋﺔ ﻣﻦ ﻋﻨﱪ‪ ،‬ﻗﺪ ﺗﻨﻮﻕ ﻓﻴﻬﺎ ﻭﺃﺟﻴﺪﺕ‪ ،‬ﻭﻃﻴﺒﺖ ﻭﺭﺻﻌﺖ‬
‫ﺑﺎﳉﻮﺍﻫﺮ‪ ،‬ﻓﻌﺮﺿﻬﺎ ﻋﻠﻰ ﺑﺪﺭ ﺍﳉﻤﺎﱄ ﻟﻴﺒﻴﻌﻬﺎ ﻣﻨﻪ‪ ،‬ﻓﺴﺎﻣﻬﺎ ﻣﻦ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﻧﻘﺼﻬﺎ ﻋﻦ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﺷﻴﺌﺎ‪،‬‬
‫ﻓﺄﻋﻴﺪﺕ ﺇﻟﻴﻪ‪ ،‬ﻓﺨﺮﺝ ﻬﺑﺎ ﻣﻦ ﺩﺍﺭ ﺑﺪﺭ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺍﳌﻠﻴﺢ‪ :‬ﺃﺭﱏ ﻫﺬﻩ ﺍﻟﺴﻤﻜﺔ‪ ،‬ﻓﺎﺭﺍﻩ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻛﻢ ﲰﺖ‬
‫ﻓﻴﻬﺎ؟ ﻓﺄﺧﺬ ﺑﻴﺪﻩ‪ ،‬ﻭﻗﺒﺾ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺗﺮﻛﻬﺎ ﻋﻨﺪﻩ ﻣﺪﺓ‪ ،‬ﻓﺎﺗﻔﻖ ﺃﻥ ﺷﺮﺏ ﺃﺑﻮ ﻣﻠﻴﺢ ﻳﻮﻣﺎ ﻭﺳﻜﺮ‪،‬‬
‫ﻭﻗﺎﻝ ﻟﻨﺪﻣﺎﺋﻪ‪ :‬ﻗﺪ ﺍﺷﺘﻬﻴﺖ ﲰﻜﺎ‪ ،‬ﻫﺎﰎ ﺍﳌﻘﻠﻰ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﺣﱴ ﻧﻘﻠﻴﻪ ﲝﻀﺮﺗﻨﺎ‪ ،‬ﻓﺠﺎﺀﻩ ﲟﻘﻠﻰ ﺣﺪﻳﺪ ﻭﻓﺤﻢ‪ ،‬ﻭﺗﺮﻛﻮﻩ‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺟﺎﺭ ﺑﺘﻠﻚ ﺍﻟﺴﻤﻜﺔ ﺍﻟﻌﻨﱪ‪ ،‬ﻓﺘﺮﻛﻬﺎ ﰱ ﺍﳌﻘﻠﻰ‪ ،‬ﻓﺠﻌﻠﺖ ﺗﺘﻘﻠﻰ ﻭﺗﻔﻮﺡ ﺭﻭﺍﺋﺤﻬﺎ‪ ،‬ﺣﱴ ﱂ ﻳﺒﻖ ﲟﺼﺮ‬
‫ﺩﺍﺭ‪ ،‬ﺇﻻ ﻭﺩﺧﻠﺘﻬﺎ ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ‪ ،‬ﻭﻛﺎﻥ ﺑﺪﺭ ﺍﳉﻤﺎﱃ ﺟﺎﻟﺴﺎ‪ ،‬ﻓﺸﻢ ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ ﻭﺗﺰﺍﻳﺪﺕ‪ ،‬ﻓﺎﺳﺘﺪﻋﻰ ﺍﳋﺰﺍﻥ‪،‬‬
‫ﻭﺃﻣﺮﻫﻢ ﺑﻔﺘﺢ ﺧﺰﺍﺋﻨﻪ ﻭﺗﻔﺘﻴﺸﻬﺎ‪ ،‬ﺧﻮﻓﺎ ﻣﻦ ﺣﺮﻳﻖ ﻗﺪ ﻳﻜﻮﻥ ﻭﻗﻊ ﻓﻴﻬﺎ‪ ،‬ﻓﻮﺟﺪﻭﺍ ﺧﺰﺍﺋﻨﻪ ﺳﺎﳌﺔ‪ ،‬ﻓﻘﺎﻝ‪ .‬ﻭﳛﻜﻢ‪،‬‬
‫ﺍﻧﻈﺮﻭﺍ ﻣﺎ ﻫﺬﺍ‪ ،‬ﻓﻔﺘﺸﻮﺍ ﺣﱴ ﻭﻗﻌﻮﺍ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﳋﱪ‪ ،‬ﻓﺎﺳﺘﻌﻈﻢ ﺍﻷﻣﺮ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﻨﺼﺮﺍﱐ‪ ،‬ﺍﻟﻔﺎﻋﻞ ﺍﻟﺼﺎﻧﻊ‪،‬‬
‫ﻗﺪ ﺃﻛﻞ ﺃﻣﻮﺍﱄ‪ ،‬ﻭﺍﺳﺘﺒﺪ ﺑﺎﻟﺪﻧﻴﺎ ﺩﻭﱐ‪ ،‬ﺣﺖ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﻔﻌﻞ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﺗﺮﻛﻪ ﺇﱃ ﺍﻟﻐﺪﺍﺓ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺇﻟﻴﻪ ﻭﻫﻮ‬
‫ﻣﻐﻀﺐ‪ ،‬ﻗﺎﻝ ﻟﻪ ﻭﳛﻚ‪ :‬ﺃﺳﺘﻌﻈﻢ ﺃﻧﺎ ﻭﺃﻧﺎ ﻣﻠﻚ ﻣﺼﺮ ﺷﺮﻯ ﲰﻜﺔ ﻣﻦ ﺍﻟﻌﻨﱪ‪ ،‬ﻓﺄﺗﺮﻛﻬﺎ ﺍﺳﺘﻜﺜﺎﺭﺍ ﻟﺜﻤﻨﻬﺎ‪،‬‬
‫ﻓﺘﺸﺘﺮﻳﻬﺎ ﺃﻧﺖ!! ﰒ ﻻ ﻳﻘﻨﻌﻚ ﺣﱴ ﻧﻘﻠﻴﻬﺎ‪ ،‬ﻭﺗﺬﻫﺐ ﰱ ﺳﺎﻋﺔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻣﺼﺮﻳﺔ‪ ،‬ﻣﺎ ﻓﻌﻠﺖ ﻫﺬﺍ‪ ،‬ﺇﻻ ﻭﻗﺪ ﻧﻘﻠﺖ‬
‫ﺑﻴﺖ ﺃﻣﻮﺍﱄ ﺇﻟﻴﻚ‪ ،‬ﻭﻓﻌﻠﺖ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻭﺍﷲ ﻣﺎ ﻓﻌﻠﺖ ﻫﺬﺍ ﺇﻻ ﻏﲑﺓ ﻋﻠﻴﻚ‪ ،‬ﻭﳏﺒﺔ ﻟﻚ‪ ،‬ﻓﺈﻧﻚ ﺍﻟﻴﻮﻡ ﺳﻠﻄﺎﻥ‬
‫ﻧﺼﻒ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺴﻤﻜﺔ ﻻ ﻳﺸﺘﺮﻳﻬﺎ ﺇﻻ ﻣﻠﻚ‪ ،‬ﻓﺨﻔﺖ ﺃﻥ ﻳﺬﻫﺐ ﻬﺑﺎ ﺇﱃ ﺑﻌﺾ ﺍﳌﻠﻮﻙ‪ ،‬ﻭﳜﱪﻩ ﺑﺄﻧﻚ‬
‫ﺍﺳﺘﻌﻈﻤﺘﻬﺎ ﻭﱂ ﺗﺸﺘﺮﻫﺎ‪ ،‬ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻋﻜﺲ ﺍﻷﻣﺮ‪ ،‬ﻭﺃﻋﻠﻤﻪ ﺃﻧﻚ ﻣﺎ ﺗﺮﻛﺘﻬﺎ ﺇﻻ ﺍﺣﺘﻘﺎﺭﺍ ﳍﺎ‪ ،‬ﻭﺃﻬﻧﺎ ﱂ ﻳﻜﻦ ﳍﺎ‬
‫ﻋﻨﺪﻙ ﻣﻘﺪﺍﺭ‪ ،‬ﻭﺃﻥ ﻛﺎﺗﺒﺎ ﻧﺼﺮﺍﻧﻴﺎ ﻣﻦ ﻛﺘﺎﺑﻚ ﺍﺷﺘﺮﺍﻫﺎ‪ ،‬ﻭﺃﺣﺮﻗﻬﺎ‪ ،‬ﻓﻴﺸﻴﻊ ﺑﺬﻙ ﺫﻛﺮﻙ‪ ،‬ﻭﻳﻌﻈﻢ ﻋﻨﺪ ﺍﳌﻠﻮﻙ‬
‫ﻗﺪﺭﻙ‪ ،‬ﻓﺎﺳﺘﺤﺴﻦ ﺑﺪﺭ ﺫﻟﻚ ﻣﻨﻪ‪ ،‬ﻭﺃﻣﺮ ﻟﻪ ﺑﻀﻌﻔﻰ ﲦﻨﻬﺎ‪ ،‬ﻭﺯﺍﺩ ﰱ ﺭﺯﻗﻪ‪ .‬ﻭﻛﺎﻥ ﳑﺎﰐ ﻣﻊ ﺫﻟﻚ ﻛﺮﳝﺎ ﳑﺪﺣﺎ‪ ،‬ﻗﺪ‬
‫ﻣﺪﺣﻪ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻓﺬﻛﺮ ﺃﺑﻮ ﺍﻟﺼﻠﺖ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺼﺮﻳﺔ ﻟﻪ‪ ،‬ﺃﻥ ﺃﺑﺎ ﻃﺎﻫﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨﺸﺎﻉ‪،‬‬
‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻣﻜﻨﺴﺔ‪ ،‬ﻛﺎﻥ ﻣﻨﻘﻄﻌﺎ ﺇﻟﻴﻪ ﻓﻠﻤﺎ ﻣﺎﺕ ﳑﺎﰐ‪ ،‬ﺭﺛﺎﻩ ﺍﺑﻦ ﻣﻜﻨﺴﺔ ﺑﻘﺼﻴﺪﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﻣﺎﺫﺍ ﺃﺭﺟﻰ ﻣﻦ ﺣﻴﺎﰐ ‪ ...‬ﺑﻌﺪ ﻣﻮﺕ ﺃﰊ ﺍﳌﻠﻴﺢ‬
‫ﻣﺎ ﻛﺎﻥ ﺑﺎﻟﻨﻜﺲ ﺍﻟﺪﻧﲕ ‪ ...‬ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﻻ ﺍﻟﺸﺤﻴﺢ‬
‫ﻛﻔﺮ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻌﺪ ﻣﺎ ‪ ...‬ﻏﺪﺭﻭﺍ ﺑﻪ ﺩﻳﻦ ﺍﳌﺴﻴﺢ‬
‫ﻛﺬﺍ ﻗﺎﻝ‪ ،‬ﻭﻟﻌﻠﻬﻢ ﺍﻏﺘﺎﻟﻮﻩ ﺃﻭ ﻗﺘﻠﻮﻩ‪ .‬ﻭﳌﺎ ﻭﱄ ﺍﻷﻓﻀﻞ ﺑﻦ ﺃﻣﲑ ﺍﳉﻴﻮﺵ‪ ،‬ﺑﺪﺭ ﺍﳉﻤﺎﱄ ﺑﻌﺪ ﺃﺑﻴﻪ‪ ،‬ﺩﺧﻞ ﺇﻟﻴﻪ ﺍﺑﻦ‬
‫ﻣﻜﻨﺴﺔ ﻣﺎﺩﺣﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺫﻫﺐ ﺭﺟﺎﺅﻙ ﲟﻮﺕ ﺃﰉ ﺍﳌﻠﻴﺢ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻚ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﺣﺮﻣﻪ ﻭﱂ ﻳﻘﺒﻞ ﻣﺪﳛﻪ‪.‬‬
 ‫ﻭﺃﻣﺎ ﺍﳌﻬﺬﺏ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﻘﺐ ﺑﺎﳋﻄﲑ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻛﺎﺗﺐ ﺩﻳﻮﺍﻥ ﺍﳉﻴﺶ ﲟﺼﺮ‪ ،‬ﰲ ﺍﻭﺍﺧﺮ ﺃﻳﺎﻡ ﺍﳌﺼﺮﻳﲔ‪،‬‬
‫ﻭﺃﻭﻝ ﺃﻳﺎﻡ ﺑﲏ ﺃﻳﻮﺏ ﻣﺪﺓ‪ ،‬ﻓﻘﺼﺪﻩ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﻟﻪ ﺣﺪﻳﺜﺎ ﻋﻨﺪ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﻬﻢ ﺑﻪ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ ﺑﻦ‬
‫ﺃﻳﻮﺏ‪ ،‬ﺃﻭ ﺃﺳﺪ ﺍﻟﺪﻳﻦ ﺷﲑﻛﻮﻩ‪ ،‬ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﺍﳌﺴﺘﻮﱄ ﻋﻠﻰ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻓﺨﺎﻑ ﺍﳌﻬﺬﺏ‪ ،‬ﻓﺠﻤﻊ ﺃﻭﻻﺩﻩ‬
‫ﻭﺩﺧﻞ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﺃﺳﻠﻤﻮﺍ ﻋﻠﻰ ﻳﺪﻩ‪ ،‬ﻓﻘﺒﻠﻬﻢ ﻭﺃﺣﺴﻦ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺯﺍﺩ ﰱ ﻭﻻﻳﺎﻬﺗﻢ‪ ،‬ﻭﺟﺐ ﺍﻹﺳﻼﻡ ﳌﺎ ﻗﺒﻠﻪ‪.‬‬

‫ﻭﻭﺟﺪﺕ ﻋﻠﻰ ﻇﻬﺮ ﻛﺘﺎﺏ ﻣﻦ ﺗﺼﺎﻧﻴﻒ ﺍﺑﻦ ﳑﺎﰐ ﻣﻜﺘﻮﺑﺎ‪ :‬ﻛﺎﻥ ﺍﳌﻬﺬﺏ ﺃﺑﻮﻩ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﳋﻄﲑ‪ ،‬ﻣﺮﺗﺒﺎ ﻋﻠﻰ‬
‫ﺩﻳﻮﺍﻥ ﺍﻹﻗﻄﺎﻋﺎﺕ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺩﻳﻦ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻢ ﺃﺳﺪ ﺍﻟﺪﻳﻦ ﺷﲑﻛﻮﻩ‪ ،‬ﰱ ﺑﺪﺀ ﺃﻣﺮﻩ ﲟﺼﺮ ﺃﻧﻪ ﻧﺼﺮﺍﱐ‪،‬‬
‫ﻭﺃﻧﻪ ﻳﺘﺼﺮﻑ ﰲ ﻋﻤﻠﻪ ﺑﻼ ﻏﺒﺎﺭ‪ ،‬ﻬﻧﺎﻩ ﻭﺃﻣﺮﻩ ﺑﻐﻴﺎﺭ ﺍﻟﻨﺼﺎﺭﻱ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﺬﺅﺍﺑﺔ ﻭﺷﺪ ﺍﻟﺰﻧﺎﺭ‪ ،‬ﻭﺻﺮﻓﻪ ﻋﻦ ﺍﻟﺪﻳﻮﺍﻥ‪،‬‬
‫ﻓﺒﺎﺩﺭ ﻫﻮ ﻭﺃﻭﻻﺩﻩ‪ ،‬ﻓﺄﺳﻠﻤﻮﺍ ﻋﻠﻰ ﻳﺪﻩ‪ ،‬ﻓﺄﻗﺮﻩ ﻋﻠﻰ ﺩﻳﻮﺍﻧﻪ ﻣﺪﺓ‪ ،‬ﰒ ﺻﺮﻓﻪ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﺍﻟﺬﺭﻭﻯ‪:‬‬
‫ﱂ ﻳﺴﻠﻢ ﺍﻟﺸﻴﺦ ﺍﳋﻄﲑ ‪ ...‬ﻟﺮﻏﺒﺔ ﰲ ﺩﻳﻦ ﺃﲪﺪ‬
‫ﺑﻞ ﻇﻦ ﺃﻥ ﳏﺎﻟﻪ ‪ ...‬ﻳﺒﻘﻰ ﻟﻪ ﺍﻟﺪﻳﻮﺍﻥ ﺳﺮﻣﺪ‬
‫ﻭﺍﻵﻥ ﻗﺪ ﺻﺮﻓﻮﻩ ﻋﻨﻪ ﻓﺪﻳﻨﻪ ﻓﺎﻟﻌﻮﺩ ﺃﲪﺪ ﻗﺎﻝ‪ :‬ﻭﻭﺟﺪﺕ ﲞﻂ ﺍﺑﻦ ﳑﺎﺗﻰ‪:‬‬
‫ﺻﺢ ﺍﻟﺘﻤﺜﻞ ﰱ ﻗﺪﱘ ‪ ...‬ﺍﻟﺪﻫﺮ ﺃﻥ ﺍﻟﻌﻮﺩ ﺃﲪﺪ‬
‫ﻭﳌﺎ ﺃﻣﺮ ﺷﲑﻛﻮﻩ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻠﺒﺲ ﺍﻟﻐﻴﺎﺭ‪ ،‬ﻭﺃﻥ ﻳﻌﻤﻤﻮﺍ ﺑﻐﲑ ﻋﺬﺑﺔ‪ ،‬ﻗﺎﻝ ﻋﻤﺎﺭﺓ ﺍﻟﻴﻤﲏ‪:‬‬
‫ﻳﺎ ﺃﺳﺪ ﺍﻟﺪﻳﻦ ﻭﻣﻦ ﻋﺪﻟﻪ ‪ ...‬ﳛﻔﻆ ﻓﻴﻨﺎ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ‬
‫ﻛﻔﻰ ﻏﻴﺎﺭﺍ ﺷﺪ ﺃﻭﺳﺎﻃﻨﺎ ‪ ...‬ﻓﻤﺎ ﺍﻟﺬﻯ ﻳﻮﺟﺐ ﻛﺸﻒ ﺍﻟﻘﻔﺎ‬
‫ﻭﺟﺮﻯ ﻣﻌﻪ ﺣﺪﻳﺚ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻭﺃﻥ ﺃﺣﺪﻫﻢ ﻳﻨﻔﺬ ﻋﻤﺮﻩ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺘﺠﺎﻭﺯ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﻷﺩﺏ ‪ -‬ﺍﻟﺬﻱ ﻳﺮﺍﺩ‬
‫ﺍﻟﻨﺤﻮ ﻷﺟﻠﻪ ‪ -‬ﻣﻦ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻵﺛﺎﺭ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺿﺒﻂ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﻷﺳﻌﺪ‪ :‬ﻫﺆﻻﺀ ﻣﺜﻠﻬﻢ ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﺍﳌﻮﺍﺯﻳﻦ‪ ،‬ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻣﺎ ﻳﺰﻥ ﻓﻴﻪ‪ ،‬ﻓﻴﺄﺧﺬﻫﺎ ﻏﲑﻫﻢ‪ ،‬ﻓﻴﺰﻥ ﻓﻴﻬﺎ‬
‫ﺍﻟﺪﺭ ﺍﻟﻨﻔﻴﺲ‪ ،‬ﻭﺍﳉﻮﻫﺮ ﺍﻟﻔﺎﺧﺮ‪ ،‬ﻭﺍﻟﺪﻧﺎﻧﲑ ﺍﳊﻤﺮ‪ ،‬ﻭﺍﳉﻮﺍﻫﺮ ﺍﻟﺒﻴﺾ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪﻱ ﻣﻦ ﺣﺴﻦ ﺍﻟﺘﻤﺜﻴﻞ‪ .‬ﺃﻧﺸﺪﻧﺎ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﺃﰉ ﺍﻟﻜﺮﻡ‪ ،‬ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺍﳌﺼﺮﻯ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﳋﻄﲑ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﻦ ﳑﺎﰐ ﻟﻨﻔﺴﻪ‪ ،‬ﰱ ﺃﰉ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ‬
‫ﺍﻟﻴﻤﻦ ﺍﻟﻨﺤﺎﻝ ﻭﺯﻳﺮ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﻭﻛﺎﻥ ﻧﺼﺮﺍﻧﻴﺎ ﻭﺍﺳﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﻠﺢ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎ‪ ،‬ﺃﻋﲎ ﺍﺑﻦ ﺍﻟﻨﺤﺎﻝ‪.‬‬
‫ﻭﺷﺎﺩﻥ ﳌﺎ ﺃﺗﻰ ﻣﻘﺒﻼ ‪ ...‬ﺳﺒﺤﺖ ﺭﺏ ﺍﻟﻌﺮﺵ ﺑﺎﺭﻳﻪ‬
‫ﻭﻣﺬ ﺭﺃﻳﺖ ﺍﻟﻨﻤﻞ ﰱ ﺧﺪﻩ ‪ ...‬ﺃﻳﻘﻨﺖ ﺃﻥ ﺍﻟﺸﻬﺪ ﰲ ﻓﻴﻪ‬
‫ﻭﺃﻧﺸﺪﻧﺎ ﺳﻌﻴﺪ ﺑﻦ ﺃﰉ ﺍﻟﻜﺮﻡ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱏ ﺍﳋﻄﲑ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﻦ ﳑﺎﰐ‪ ،‬ﰲ ﺍﺑﻦ ﺍﻟﻨﺤﺎﻝ ﺃﻳﻀﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﺴﻜﻦ ﺍﺑﻦ ﺍﻟﻨﺤﺎﻝ ﰱ ﺃﻭﻝ ﺍﻟﺪﺭﺏ‪ ،‬ﻭﻛﺎﻥ ﰱ ﺁﺧﺮ ﺍﻟﺪﺭﺏ ﺻﱮ ﻣﺜﻠﻪ ﰱ ﺍﳊﺴﻦ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺯﻧﺒﻮﺭ‪:‬‬
‫ﺣﻮﻯ ﺩﺭﺏ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻛﻞ ﴰﺮﺩﻝ ‪ ...‬ﻣﺸﺪﺩﺓ ﺃﻭﺳﺎﻃﻬﻢ ﺑﺎﻟﺰﻧﺎﻧﲑ‬
‫ﺑﺄﻭﻟﻪ ﻟﻠﺸﻬﺪ ﻭﺍﻟﻨﺤﻞ ﻣﻨﺰﻝ ‪ ...‬ﻭﺁﺧﺮﻩ ﻳﺎ ﺳﺎﺩﺗﻰ ﻟﻠﺰﺍﻧﲑ‬
‫ﻭﻣﻦ ﻋﺠﻴﺐ ﻣﺎ ﺟﺮﻯ ﻟﻠﺨﻄﲑ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻮﻣﺎ ﺟﺎﻟﺴﺎ ﰱ ﺍﻧﻪ ﰲ ﺣﺠﺮﺓ ﻣﻮﺳﻮﻣﺔ ﺑﺪﻳﻮﺍﻥ ﺍﳉﻴﺶ‪ ،‬ﻣﻦ ﻗﺼﺮ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﲟﺼﺮ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺠﺮﺓ ﺣﺴﻨﺔ ﻣﺮﲬﺔ ﻣﻨﻤﻘﺔ‪ ،‬ﻓﺠﺎﺀﻩ ﻗﻮﻡ ﻭﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﻗﻢ ﻣﻦ ﻫﻬﻨﺎ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﻣﺎ ﺍﳋﱪ؟‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻗﺪ ﺗﻘﺪﻡ ﺍﳌﻠﻚ ﺍﻟﻌﺎﺩﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﺑﺄﺧﺬ ﺭﺧﺎﻡ ﻫﺬﻩ ﺍﳊﺠﺮﺓ‪ ،‬ﻭﺃﻥ ﻳﻌﻤﺮ ﺑﻪ ﻣﻮﺿﻌﺎ ﺁﺧﺮ‪ ،‬ﻓﺨﺮﺝ‬
 ‫ﻣﻨﻜﺴﺮﺍ ﻛﺎﺳﻔﺎ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﰲ ﺫﻟﻚ‪ :‬ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﺍﺳﺘﺠﻴﺒﺖ ﻓﻴﻨﺎ ﺩﻋﻮﺓ‪ ،‬ﻭﻣﺎ ﺃﻇﻨﲎ ﺃﺟﻠﺲ ﰱ ﺩﻳﻮﺍﻥ ﺑﻌﺪﻫﺎ‪ ،‬ﺃﻣﺎ‬
‫ﲰﻌﺘﻢ ﺇﺫﺍ ﺑﺎﻟﻐﻮﺍ ﰱ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻨﺎ ﻗﺎﻟﻮﺍ‪ .‬ﺧﺮﺏ ﺍﷲ ﺩﻳﻮﺍﻧﻪ‪ ،‬ﻭﻣﺎ ﺑﻌﺪ ﺍﳋﺮﺍﺏ ﺇﻻ ﺍﻟﻴﺒﺎﺏ‪ ،‬ﰒ ﺩﺧﻞ ﻣﻨﺰﻟﻪ‪ ،‬ﺃﻭﺣﻢ‬
‫ﻓﻠﻢ ﳜﺮﺝ ﻣﻨﻪ ﺇﻻ ﻣﻴﺘﺎ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺧﻠﻔﻪ ﺍﺑﻨﻪ ﺍﻷﺳﻌﺪ ﻫﺬﺍ‪ ،‬ﻋﻠﻰ ﺩﻳﻮﺍﻥ ﺍﳉﻴﺶ‪ ،‬ﻭﺗﺼﺪﺭ ﻓﻴﻪ ﻣﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﰒ‬
‫ﺃﺿﻴﻒ ﺇﻟﻴﻪ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﺼﻼﺣﻴﺔ ﻭﺍﻟﻌﺰﻳﺰﻳﺔ ﺩﻳﻮﺍﻥ ﺍﳌﺎﻝ‪ ،‬ﻭﻫﻮ ﺃﺟﻞ ﺩﻳﻮﺍﻥ ﻣﻦ ﺩﻭﺍﻭﻳﻦ ﻣﺼﺮ‪ ،‬ﻭﺗﺼﺪﺭ ﻓﻴﻪ‪،‬‬
‫ﻭﺍﺧﺘﺺ ﺑﺼﺤﺒﺔ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻴﺴﺎﱐ‪ ،‬ﻭﻧﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺣﻈﻰ ﻋﻨﺪﻩ‪ ،‬ﻭﻛﺮﻡ ﻟﺪﻳﻪ‪،‬‬
‫ﻓﻘﺎﻡ ﺑﺄﻣﺮﻩ‪ ،‬ﻭﺃﺷﺎﻉ ﻣﻦ ﺫﻛﺮﻩ‪ ،‬ﻭﻧﺒﻪ ﻋﻠﻰ ﻓﻀﻠﻪ‪ ،‬ﻭﺻﻨﻒ ﻟﻪ ﻋﺪﺓ ﺗﺼﺎﻧﻴﻒ ﺑﺎﲰﻪ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺇﱃ ﺃﻥ‬
‫ﻣﻠﻚ ﺍﳌﻠﻚ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﻭﺯﻳﺮﻩ‪ ،‬ﻭﺍﳌﺪﺑﺮ ﻟﺪﻭﻟﺘﻪ‪ ،‬ﺍﻟﺼﻔﻲ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﻠﻲ ﺑﻦ ﺷﻜﺮ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﺳﻌﺪ ﺫﺣﻞ ﻗﺪﱘ ﺃﻳﺎﻡ ﺭﻳﺎﺳﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻭﻗﻌﺖ ﻣﻦ ﺍﻷﺳﻌﺪ ﺇﻫﺎﻧﺔ ﰲ ﺣﻖ ﺍﺑﻦ‬
‫ﺷﻜﺮ‪ ،‬ﻓﺤﻘﺪﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﺇﱃ ﺃﻥ ﲤﻜﻦ ﻣﻨﻪ‪ ،‬ﻓﻠﻤﺎ ﻭﺭﺩ ﻣﺼﺮ‪ ،‬ﺃﺣﻀﺮ ﺍﻷﺳﻌﺪ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻗﺒﻞ ﺑﻜﻠﻴﻨﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻓﻮﺽ ﺇﻟﻴﻪ‬
‫ﲨﻴﻊ ﺍﻟﺪﻭﺍﻭﻳﻦ‪ ،‬ﺍﻟﱴ ﻛﺎﻧﺖ ﺑﺎﲰﻪ ﻗﺪﳝﺎ‪ ،‬ﻭﺑﻘﻲ ﻋﻠﻰ ﺫﻟﻚ ﺳﻨﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﰒ ﻋﻤﻞ ﻟﻪ ﺍﳌﺆﺍﻣﺮﺍﺕ‪ ،‬ﻭﻭﺿﻊ ﻋﻠﻴﻪ‬
‫ﺍﶈﺎﻻﺕ‪ ،‬ﻭﺃﻛﺜﺮ ﻓﻴﻪ ﺍﻟﺘﺄﻭﻳﻼﺕ‪ ،‬ﻭﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﺃﻋﺬﺍﺭﻩ ﻭﻻ ﺍﻋﺎﺭﻩ ﻃﺮﻓﺎ ﻻﻋﺘﺬﺍﺭﻩ‪ ،‬ﻓﻨﻜﺒﻪ ﻧﻜﺒﺔ ﻗﺒﻴﺤﺔ‪ ،‬ﻭﻭﺟﻪ‬
‫ﻋﻠﻴﻪ ﺃﻣﻮﺍﻻ ﻛﺜﲑﺓ‪ ،‬ﻭﻃﺎﻟﺒﻪ ﻬﺑﺎ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﻭﺟﻪ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻋﻔﻴﻔﺎ ﺫﺍ ﻣﺮﻭﺀﺓ‪ ،‬ﻓﺄﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻷﺟﻨﺎﺩ‪ ،‬ﻓﻘﺼﺪﻭﻩ‬
‫ﻭﻃﺎﻟﺒﻮﻩ‪ ،‬ﻭﺃﻛﺜﺮﻭﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺁﺫﻭﻩ‪ ،‬ﻭﺍﺷﺘﻜﻮﻩ ﺇﱃ ﺍﺑﻦ ﺷﻜﺮ‪ ،‬ﻓﺤﻜﻤﻬﻢ ﻓﻴﻪ‪.‬‬

‫ﻓﺤﺪﺛﲏ ﺍﳌﺆﻳﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺸﻴﺒﺎﱐ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻷﺳﻌﺪ ﻳﻘﻮﻝ‪ :‬ﻋﻠﻘﺖ ﰱ ﺍﳌﻄﺎﻟﺒﺔ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭﻯ‬
‫ﲟﺼﺮ‪ ،‬ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻄﺮﻳﻖ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ‪ ،‬ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻣﺮﺓ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻡ ﺭﺃﻭﺍ ﺃﻧﲎ ﻻ ﻭﺟﻪ ﱄ‪ ،‬ﻗﺒﻞ ﱄ ﲢﻴﻞ‪ ،‬ﻭﳒﻢ‬
‫ﻫﺬﺍ ﺍﳌﺎﻝ ﻋﻠﻴﻚ ﰱ ﳒﻮﻡ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻣﺎ ﺍﳌﺎﻝ ﻓﻼ ﻭﺟﻪ ﻟﻪ ﻋﻨﺪﻱ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﺃﻃﻠﻘﺖ ﻭﻣﻠﻜﺖ ﻧﻔﺴﻰ‪ ،‬ﺍﺳﺘﺠﺪﻳﺖ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺳﺄﻟﺖ ﻣﻦ ﳜﺎﻓﲏ ﻭﻳﺮﺟﻮﱐ‪ ،‬ﻓﻠﻌﻠﻲ ﺃﺣﺼﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻭﺟﻪ ﺣﺎﺻﻞ‪ ،‬ﻓﻠﻴﺲ ﱃ ﺑﻌﺪ‬
‫ﻣﺎ ﺃﺧﺬﲤﻮﻩ ﻣﲏ ﺩﺭﻫﻢ ﻭﺍﺣﺪ‪ ،‬ﻓﻨﺠﻢ ﺍﳌﺎﻝ ﻋﻠﻰ‪ ،‬ﻭﺃﻃﻠﻘﺖ ﻭﺑﻘﻴﺖ ﻣﺪﻳﺪﺓ ﺇﱃ ﺃﻥ ﺣﻞ ﺑﻌﺾ ﳒﻮﻡ ﺍﳌﺎﻝ ﻋﻠﻰ‪،‬‬
‫ﻓﺎﺧﺘﻔﻴﺖ ﻭﺍﺳﺘﺘﺮﺕ‪ ،‬ﻭﻗﺼﺪﺕ ﺍﻟﻘﺮﺍﻓﺔ‪ ،‬ﻭﺃﺧﻔﻴﺖ ﻧﻔﺴﻰ ﰱ ﻣﻘﱪﺓ ﺍﳌﺎﺫﺭﺍﺋﻴﲔ‪ ،‬ﻭﺃﻗﻤﺖ ﻬﺑﺎ ﻣﺪﺓ ﻋﺎﻡ ﻛﺎﻣﻞ‪،‬‬
‫ﻭﺿﺎﻕ ﺍﻷﻣﺮ ﻋﻠﻰ‪ ،‬ﻓﻬﺮﺑﺖ ﻗﺎﺻﺪﺍ ﻟﻠﺸﺎﻡ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩ ﻣﻦ ﺍﻷﺳﺘﺎﺫ‪ ،‬ﻓﻠﺤﻘﲎ ﰱ ﺑﻌﺾ ﺍﻟﻄﺮﻳﻖ ﻓﺎﺭﺱ ﳎﺪ‪،‬‬
‫ﻓﺴﻠﻢ ﻋﻠﻰ‪ ،‬ﻭﺳﻠﻢ ﺇﱃ ﻣﻜﺘﻮﺑﺎ ﻓﻔﻀﻀﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﻫﻮ ﻣﻦ ﺍﻟﺼﻔﻰ ﺑﻦ ﺷﻜﺮ‪ ،‬ﻳﺬﻛﺮ ﻓﻴﻪ‪ :‬ﻻﲢﺴﺐ ﺃﻥ ﺍﺧﺘﻔﺎﺀﻙ‬
‫ﻋﲎ‪ ،‬ﻛﺎﻥ ﲝﻴﺚ ﻻ ﺃﺩﺭﻯ ﺃﻳﻦ ﺃﻧﺖ؟ ﻭﻻ ﺃﻳﻦ ﻣﻜﺎﻧﻚ؟ ﻓﺎﻋﻠﻢ ﺃﻥ ﺃﺧﺒﺎﺭﻙ ﻛﺎﻧﺖ ﺗﺄﺗﻴﲎ ﻳﻮﻣﺎ ﻳﻮﻣﺎ‪ ،‬ﻭﺃﻧﻚ ﻛﻨﺖ‬
‫ﰱ ﻗﺒﻮﺭ ﺍﳌﺎﺫﺭﺍﺋﻴﲔ ﺑﺎﻟﻘﺮﺍﻓﺔ‪ ،‬ﻣﻨﺬ ﻳﻮﻡ ﻛﺬﺍ‪ ،‬ﻭﺃﻧﲎ ﺍﺟﺘﺰﺕ ﻫﻨﺎﻙ‪ ،‬ﻭﺍﻃﻠﻌﺖ ﻓﺮﺃﻳﺘﻚ ﺑﻌﻴﲎ‪ ،‬ﻭﺃﻧﻚ ﳌﺎ ﺧﺮﺟﺖ‬
‫ﻫﺎﺭﺑﺎ ﻋﺮﻓﺖ ﺧﱪﻙ‪ ،‬ﻭﻟﻮ ﺃﺭﺩﺕ ﺭﺩﻙ ﻟﻔﻌﻠﺖ‪ ،‬ﻭﻟﻮ ﻋﻠﻤﺖ ﺃﻧﻚ ﻗﺪ ﺑﻘﻰ ﻟﻚ ﻣﺎﻝ ﺃﻭ ﺣﺎﻝ ﳌﺎ ﺗﺮﻛﺘﻚ‪ ،‬ﻭﱂ ﻳﻜﻦ‬
‫ﺫﻧﺒﻚ ﻋﻨﺪﻱ ﳑﺎ ﻳﺒﻠﻎ ﺃﻥ ﺃﺗﻠﻒ ﻣﻌﻪ ﻧﻔﺴﻚ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻣﻘﺼﻮﺩﻱ‪ :‬ﺃﻥ ﺃﺩﻋﻚ ﺗﻌﻴﺶ ﺧﺎﺋﻔﺎ ﻓﻘﲑﺍ‪ ،‬ﻏﺮﻳﺎ ﳑﺠﺠﺎ‬
‫ﰱ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﻼ ﺗﻈﻦ ﺃﻧﻚ ﻫﺮﺑﺖ ﻣﲏ ﲟﻜﻴﺪﺓ ﺻﺤﺖ ﻟﻚ ﻋﻠﻲ‪ ،‬ﻓﺎﺫﻫﺐ ﺇﱃ ﻏﲑ ﺩﻋﺔ ﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺗﺮﻛﲏ ﺍﻟﻘﺎﺻﺪ‬
‫ﻭﻋﺎﺩ‪ ،‬ﻓﺒﻘﻴﺖ ﻣﺒﻬﻮﺗﺎ ﺇﱃ ﺃﻥ ﻭﺻﻠﺖ ﺇﱃ ﺣﻠﺐ‪.‬‬
‫ﻓﺤﺪﺛﲏ ﺍﻟﺼﺎﺣﺐ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻛﺮﻡ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﳌﺎ ﻭﺭﺩ ﺇﱃ ﺣﻠﺐ‪ ،‬ﻧﺰﻝ ﰲ ﺩﺍﺭﻱ ﻓﺄﻗﺎﻡ ﻋﻨﺪﻱ ﻣﺪﺓ‪،‬‬
‫ﻭﺫﻟﻚ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﻭﻋﺮﻑ ﺍﳌﻠﻚ ﺍﻟﻈﺎﻫﺮ ﻏﺎﺯﻱ ﺑﻦ ﺻﻼﺡ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﻦ ﺃﻳﻮﺏ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺧﱪﻩ‬
‫ﻓﺄﻛﺮﻣﻪ‪ ،‬ﻭﺃﺟﺮﻯ ﻋﻠﻴﻪ ﰱ ﻛﻞ ﻳﻮﻡ ﺩﻳﻨﺎﺭﺍ ﺻﻮﺭﻳﺎ‪ ،‬ﻭﺛﻼﺛﺔ ﺩﻧﺎﻧﲑ ﺃﺧﺮﻯ ﺃﺟﺮﺓ ﺩﺍﺭ‪ ،‬ﻓﻜﺎﻥ ﻳﺼﻞ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﺛﻼﺛﺔ‬
 ‫ﺃﺷﻬﺮ ﺛﻼﺛﻮﻥ ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻏﲑ ﺑﺮ ﻭﺃﻟﻄﺎﻑ‪ ،‬ﻣﺎ ﻛﺎﻥ ﳜﻠﻴﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻗﺎﻡ ﻋﻨﺪﻩ ﻋﻠﻰ ﻗﺪﻡ ﺍﻟﻌﻄﻠﺔ‪ ،‬ﺇﱃ ﺳﻨﺔ ﺳﺖ‬
‫ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻭﻣﺎﺕ ﻓﺪﻓﻦ ﺑﻈﺎﻫﺮ ﺣﻠﺐ‪ ،‬ﲟﻘﺎﻡ ﺑﻘﺮﺏ ﻗﱪ ﺃﰊ ﺑﻜﺮ ﺍﳍﺮﻭﻱ‪ .‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻛﺜﲑﺓ ﻳﻘﺼﺪ‬
‫ﻬﺑﺎ ﻗﺼﺪ ﺍﻟﺘﺄﺩﺏ‪ ،‬ﻭﰲ ﻣﻌﺮﺽ ﻭﻗﺎﺋﻊ ﲡﺮﻯ‪ ،‬ﻭﻳﻌﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻷﻛﺎﺑﺮ‪ ،‬ﱂ ﺗﻜﻦ ﻣﻔﻴﺪﺓ ﺇﻓﺎﺩﺓ ﻋﻠﻤﻴﺔ‪ ،‬ﺇﳕﺎ ﻛﺎﻧﺖ‬
‫ﺷﺒﻴﻬﺔ ﺑﺘﺼﺎﻧﻴﻒ ﺍﻟﺜﻌﺎﻟﱯ ﻭﺃﺿﺮﺍﺑﻪ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻛﺘﺎﺏ ﺗﻠﻘﲔ ﺍﻟﺘﻔﻨﻦ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻛﺘﺎﺏ ﺳﺮ ﺍﻟﺸﻌﺮ‪ ،‬ﻛﺘﺎﺏ ﻋﻠﻢ‬
‫ﺍﻟﻨﺜﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺸﻲﺀ ﻳﺬﻛﺮ‪ ،‬ﻭﻋﺮﺿﻪ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻰ‪ ،‬ﻓﺴﻤﺎﻩ ﺳﻼﺳﻞ ﺍﻟﺬﻫﺐ‪ ،‬ﻷﺧﺬ ﺑﻌﻀﻪ ﺑﺸﻌﺐ‬
‫ﺑﻌﺾ‪ ،‬ﻛﺘﺎﺏ ﻬﺗﺬﻳﺐ ﺍﻷﻓﻌﺎﻝ ﻻﺑﻦ ﻇﺮﻳﻒ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﻗﺮﺓ ﺍﻟﺪﺟﺎﺝ‪ ،‬ﰲ ﺃﻟﻔﺎﻅ ﺍﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺎﺷﻮﺵ ﰱ‬
‫ﺃﺣﻜﺎﻡ " ﻗﺮﺍﻗﻮﺵ " ‪ ،‬ﻛﺘﺎﺏ ﻟﻄﺎﺋﻒ ﺍﻟﺬﺧﲑﺓ ﻻﺑﻦ ﺑﺴﺎﻡ ﻛﺘﺎﺏ ﻣﻼﺫ ﺍﻷﻓﻜﺎﺭ ﻭﻣﻼﺫ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻛﺘﺎﺏ ﺳﲑﺓ‬
‫ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺎﻳﺮ ﺍﻟﺬﺧﺎﺋﺮ‪ ،‬ﻛﺘﺎﺏ ﻛﺮﻡ ﺍﻟﻨﺠﺎﺭ ﰲ ﺣﻔﻆ ﺍﳉﺎﺭ‪ ،‬ﻋﻤﻠﻪ ﻟﻠﻤﻠﻚ‬
‫ﺍﻟﻈﺎﻫﺮ ﳌﺎ ﻗﺪﻡ ﻋﻠﻴﻪ‪ ،‬ﻛﺘﺎﺏ ﺗﺮﲨﺎﻥ ﺍﳉﻤﺎﻥ‪ ،‬ﻛﺘﺐ ﻣﺬﺍﻫﺐ ﺍﳌﻮﺍﻫﺐ‪ .‬ﻛﺘﺎﺏ ﺑﺎﻋﺚ ﺍﳉﻠﺪ ﻋﻨﺪ ﺣﺎﺩﺙ ﺍﻟﻮﻟﺪ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳊﺾ ﻋﻠﻰ ﺍﻟﺮﺿﻰ ﺑﺎﳊﻆ‪ ،‬ﻛﺘﺎﺏ ﺯﻭﺍﻫﺮ ﺍﻟﺴﺪﻑ ﻭﺟﻮﺍﻫﺮ ﺍﻟﺼﺪﻑ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﺹ ﺍﻟﻌﺘﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺩﺭﺓ‬
‫ﺍﻟﺘﺎﺝ‪ ،‬ﻛﺘﺎﺏ ﻣﻴﺴﻮﺭ ﺍﻟﻨﻘﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺘﺤﻞ‪ ،‬ﻛﺘﺎﺏ ﺃﻋﻼﻡ ﺍﻟﻨﺼﺮ‪ ،‬ﻛﺘﺎﺏ ﺧﺼﺎﺋﺺ ﺍﳌﻌﺮﻓﺔ ﰱ ﺍﳌﻌﻤﻴﺎﺕ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺷﺮﻳﻜﻪ ﰲ ﺩﻳﻮﺍﻥ ﺍﳉﻴﺶ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻣﺎ ﻳﻜﻮﻥ ﺑﲔ ﺍﳌﺘﻤﺎﺛﻠﲔ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﻌﻤﻞ ﻓﻴﻪ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﳌﺘﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﻫﺠﺎﻩ ﺑﻌﺪﺓ ﺃﺷﻌﺮ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﺣﻜﻰ ﻬﻧﺮﻳﻦ ﻣﺎ ﰲ ﺍﻷﺭﺽ ‪ ...‬ﻣﻦ ﳛﻴﻬﻤﺎ ﺃﺑﺪﺍ‬
‫ﻓﻔﻰ ﺃﻓﻌﺎﻟﻪ ﺛﻮﺭﻯ ‪ ...‬ﻭﰲ ﺃﻟﻔﺎﻇﻪ ﺑﺮﺩﻯ‬
‫ﻭﻛﺎﻥ ﻟﻪ ﻧﻮﺍﺩﺭ ﺣﺴﻨﺔ ﺣﺎﺩﺓ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﺣﺪﺛﲏ ﺑﻪ ﺍﻟﺼﺎﺣﺐ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﺮﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﺭﻛﺒﻨﺎ ﻭﺧﺮﺟﻨﺎ ﻳﻮﻣﺎ ﻧﺴﲑ‬
‫ﺑﻈﺎﻫﺮ ﺣﻠﺐ‪ ،‬ﻓﻜﺎﻥ ﺧﺮﻭﺟﻨﺎ ﻣﻦ ﺃﺣﺪ ﺃﺑﻮﺍﻬﺑﺎ‪ ،‬ﻭﺩﺭﻧﺎ ﺳﻮﺭ ﺍﻟﺒﻠﺪ ﲨﻴﻌﻪ‪ ،‬ﰒ ﺩﺧﻠﻨﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﻴﻮﻡ‬
‫ﺗﺴﻴﲑﻧﺎ ﺗﺪﻟﻴﻚ‪ ،‬ﻗﻠﺖ‪ :‬ﻛﻴﻒ؟ ﻗﺎﻝ ﻣﻦ ﺑﺮﺍ ﺑﺮﺍ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﻟﺴﺪﻳﺪ ﺑﻦ ﺍﳌﻨﺬﺭ‪ ،‬ﻭﻫﻮ ﺭﺟﻞ ﻓﻘﻴﻪ‪ ،‬ﺍﺗﺼﻞ ﺑﺎﻟﺴﻠﻄﺎﻥ ﺻﻼﺡ ﺍﻟﺪﻳﻦ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﺃﻳﻮﺏ ﺑﻌﺾ ﺍﻻﺗﺼﺎﻝ‪،‬‬
‫ﻓﺠﻌﻞ ﻟﻨﻔﺴﻪ ﺑﺬﻟﻚ ﺳﻮﻗﺎ‪ ،‬ﻭﺍﺳﺘﺠﻠﺐ ﲟﺎ ﳝﺖ ﺑﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻃﻼ ﺭﺯﻗﺎ‪ ،‬ﻭﻛﺎﻥ ﺃﻋﻮﺭ ﺭﺩﻳﺌﺎ‪ ،‬ﻗﻠﻴﻞ‬
‫ﺍﻟﺪﻳﻦ ﺑﻐﻴﻀﺎ‪ ،‬ﻭﳌﺎ ﺃﺣﺪﺙ ﺍﳌﻠﻚ ﺍﻟﻈﺎﻫﺮ ﻏﺎﺯﻱ‪ ،‬ﻗﻨﺎﺓ ﺍﳌﺎﺀ ﲝﻠﺐ‪ ،‬ﻭﺃﺟﺮﺍﻫﺎ ﰲ ﺷﻮﺍﺭﻋﻬﺎ ﻭﺩﻭﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻮﺽ ﺇﱃ‬
‫ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﺍﻟﻨﻈﺮ ﰲ ﻣﺼﺎﳊﻬﺎ‪ ،‬ﻭﺭﺯﻕ ﻋﻠﻰ ﺫﻟﻚ ﺭﺯﻗﺎ ﺣﺴﻨﺎ‪ ،‬ﳓﻮ ﺛﻼﲦﺎﺋﺔ ﺩﺭﻫﻢ ﰱ ﺍﻟﺸﻬﺮ‪ ،‬ﻓﺴﺄﻝ ﻋﻨﻪ ﺍﻷﻣﲑ‬
‫ﻓﺎﺭﺱ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻴﻤﻮﻥ ﺍﻟﻘﺼﺮﻱ‪ ،‬ﻭﺍﻷﺳﻌﺪ ﺑﻦ ﳑﺎﰐ ﺣﺎﺿﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻣﺴﺮﻋﺎ‪ :‬ﻫﻮ ﺍﻟﻴﻮﻡ ﻣﺴﺘﺨﺪﻡ ﻋﻠﻰ ﻗﻨﺎﺓ‪،‬‬
‫ﻓﺄﻋﺠﺐ ﲝﺴﻦ ﻫﺬﻩ ﺍﻟﻨﺎﺩﺭﺓ ﺍﳊﺎﺿﺮﻳﻦ‪.‬‬
‫ﻭﻗﻴﻞ ﻟﻸﺳﻌﺪ ﻳﻮﻣﺎ‪ :‬ﺃﻯ ﺷﻲﺀ ﻳﺸﺒﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ؟ ﻓﻘﺎﻝ‪ :‬ﻳﺸﺒﻪ ﺍﻟﺰﺏ‪ ،‬ﻓﺎﺳﺘﱪﺩﻭﺍ ﺫﻟﻚ‪ ،‬ﻭﻇﻨﻮﺍ ﺃﻧﻪ ﺇﳕﺎ ﺫﻫﺐ ﺇﱃ‬
‫ﻋﻮﺭﺓ ﻓﻘﻂ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎﻟﻜﻢ ﻻ ﺗﺴﺄﻟﻮﱐ ﻛﻴﻒ ﻳﺸﺒﻬﻪ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﻴﻒ؟ ﻗﺎﻝ‪ :‬ﻫﻮ ﺃﻗﺮﻉ ﺃﺻﻠﻊ ﺃﻋﻮﺭ‪ ،‬ﻳﺴﻤﻊ ﺑﻼ‬
‫ﺃﺫﻥ‪ ،‬ﻳﺪﺧﻞ ﺍﳌﺪﺍﺧﻞ ﺍﻟﺮﺩﻳﺌﺔ ﲝﺪﺓ ﻭﺍﺟﺘﻬﺎﺩ‪ ،‬ﻭﻳﺮﺟﻊ ﻣﻨﻜﺴﺮﺍ‪ ،‬ﻓﺎﺳﺘﺤﺴﻦ ﺫﻟﻚ‪ .‬ﻭﻟﻪ ﺷﻌﺮ‪ ،‬ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﰱ‬
‫ﺍﻟﺜﻠﺞ ﰲ ﺭﺟﺐ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻭﺳﺘﻤﺎﺋﺔ‪:‬‬
‫ﻗﺪ ﻗﻠﺖ ﳌﺎ ﺭﺃﻳﺖ ﺍﻟﺜﻠﺞ ﻣﻨﺒﺴﻄﺎ ‪ ...‬ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺃﻥ ﺿﻞ ﺳﺎﻟﻜﻬﺎ‬
‫ﻣﺎ ﺑﻴﺾ ﺍﷲ ﻭﺟﻪ ﺍﻷﺭﺽ ﰲ ﺣﻠﺐ ‪ ...‬ﺇﻻ ﻷﻥ ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﻣﺎﻟﻜﻬﺎ‬
 ‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻓﻴﻪ‪:‬‬
‫ﳌﺎ ﺭﺃﺕ ﻋﻴﲎ ﺍﻟﺜﻠﺞ ‪ ...‬ﺳﺎﻗﻄﺎ ﻛﺎﻷﻗﺎﺣﻲ‬
‫ﻭﺻﺎﺭ ﻟﻴﻞ ﺍﻟﺜﺮﻯ ﻣﻨﻪ ‪ ...‬ﺃﺑﻴﻀﺎ ﻛﺎﻟﺼﺒﺎﺡ‬
‫ﺣﺴﺒﺖ ﺫﻟﻚ ﻣﻦ ﺫﻭﺏ ‪ ...‬ﺩﺭ ﻋﻘﺪ ﺍﻟﻮﺷﺎﺡ‬
‫ﺃﻭ ﻣﻦ ﺣﺒﺎﺏ ﺍﳊﻤﻴﺎ ‪ ...‬ﺃﻭ ﻣﻦ ﺛﻐﻮﺭ ﺍﳌﻼﺡ‬
‫ﻓﻤﺎ ﻋﻠﻰ ﺩﺍﺧﻞ ﺍﻟﻨﺎﺭ ‪ ...‬ﺑﻌﺪ ﺫﺍ ﻣﻦ ﺟﻨﺎﺡ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻓﻴﻪ‪:‬‬
‫ﺑﺴﻴﻒ ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﻏﺎﺯﻱ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ‪ ...‬ﺃﻳﻮﺏ ﺩﺍﻡ ﺍﻟﻘﺘﻞ ﻭﺍﺗﺼﻞ ﺍﻟﻔﺘﺢ‬
‫ﻭﺷﺎﻫﺪﺗﻪ ﰲ ﺍﻟﺪﺳﺖ ﻭﺍﻟﺜﻠﺞ ﺩﻭﻧﻪ ‪ ...‬ﻓﻘﻠﺖ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﻭﺍﻟﺼﺮﺡ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻓﻴﻪ‪:‬‬
‫ﻣﺬ ﺭﺃﻳﻨﺎ ﺍﻟﺼﺒﺢ ﻳﺰﺩﺍﻥ ‪ ...‬ﻭﻳﺰﺩﺍﺩ ﺍﻧﻔﺮﺍﺷﺎ‬
‫ﻭﺣﺴﺒﻨﺎ ﻧﻮﺭﻩ ﻳﻄﺮﺩ ‪ ...‬ﻣﻦ ﺧﻠﻒ ﺍﻟﻔﺮﺍﺷﺎ‬
‫ﻧﺜﺮ ﺍﻟﺜﻠﺞ ﻋﻠﻴﻨﺎ ‪ ...‬ﻳﺎﲰﻴﻨﺎ ﻭﻓﺮﺍﺷﺎ‬
‫ﻭﺭﺃﻯ ﺃﻥ ﻳﺮﺳﻞ ﺍﻷﺳﻬﻢ ‪ ...‬ﺑﺎﻟﱪﺩ ﻓﺮﺍﺷﺎ‬
‫ﻓﻐﺪﺍ ﺍﻟﻜﺎﻓﻮﺭ ﰲ ﻋﻨﱪﺓ ‪ ...‬ﺍﻷﺭﺽ ﻓﺮﺍﺷﺎ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻓﻴﻪ‪:‬‬
‫ﳌﺎ ﺭﺃﺕ ﻋﻴﲎ ﺍﻟﺜﻠﺞ ‪ ...‬ﺧﻠﺘﻪ ﺍﻟﻴﺎﲰﻴﻨﺎ‬
‫ﻭﻗﻠﺖ ﻣﻦ ﻋﺠﺐ ﻣﻨﻪ ‪ ...‬ﺃﺻﺒﺢ ﺍﻵﺱ ﻣﻴﻨﺎ‬
‫ﻭﺧﻠﺘﻪ ﻣﻦ ﺛﻐﻮﺭ ﺍﳌﻼ ‪ ...‬ﺡ ﻟﻶﲦﻴﻨﺎ‬
‫ﻓﻤﺎ ﺃﺭﺍﺩﻭﺍ ﻣﻦ ﺍﻟﺪﺭ ‪ ...‬ﻗﻂ ﺇﻻ ﲦﻴﻨﺎ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻓﻴﻪ‪:‬‬
‫ﳌﺎ ﺭﺃﻳﺖ ﺍﻟﺜﻠﺞ ﻗﺪ ‪ ...‬ﺃﺿﺤﺖ ﺑﻪ ﺍﻷﺭﺽ ﲰﺎ‬
‫ﻭﺃﻧﺴﺐ ﺍﻟﺼﺒﺎ ﺍﻟﺼﺒﺎ ‪ ...‬ﻭﺃﺫﻛﺮﺕ ﺟﻬﻨﻤﺎ‬
‫ﺧﻔﺖ ﻓﻤﺎ ﻓﺘﺤﺖ ﻣﻦ ‪ ...‬ﺗﻌﺎﻇﻢ ﺍﳋﻮﻑ ﻓﻤﺎ‬
‫ﻓﺈﻥ ﳕﺎ ﺻﱪﻯ ﻭﻫﻮ ‪ ...‬ﻧﺎﻗﺺ ﻓﺈﳕﺎ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻓﻴﻪ‪:‬‬
‫ﳌﺎ ﺭﺃﻳﺖ ﺍﻟﺜﻠﺞ ﻗﺪ ‪ ...‬ﻏﻄﻰ ﺍﻟﻮﻫﺎﺩ ﻭﺍﻟﻘﻨﻦ‬
‫ﺳﺄﻟﺖ ﻳﺄﻫﻞ ﺣﻠﺐ ‪ ...‬ﻫﻞ ﳕﻄﺮ ﺍﻟﺴﻤﺎ ﺍﻟﻠﱭ؟‬
‫ﻧﻘﻞ ﻣﻦ ﺧﻄﻪ ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﺎ‪:‬‬
‫ﻭﺣﻴﺎﺀ ﺫﺍﻙ ﺍﻟﻮﺟﻪ ﺑﻞ ﻭﺣﻴﺎﺗﻪ ‪ ...‬ﻗﺴﻢ ﻳﺮﻳﻚ ﺍﳊﺴﻦ ﰲ ﻗﺴﻤﺎﺗﻪ‬
‫ﻷﺭﺍﺑﻄﻦ ﻋﻠﻰ ﺍﻟﻐﺮﺍﻡ ﺑﺜﻐﺮﻩ ‪ ...‬ﻷﻓﻮﺯ ﺑﺎﳌﺮﺟﻮ ﻣﻦ ﺣﺴﻨﺎﺗﻪ‬
 ‫ﻭﺃﺟﺎﻫﺪﻥ ﻋﻮﺍﺫﱄ ﰲ ﺣﺒﻪ ‪ ...‬ﺑﺎﳌﺮﻫﻔﺎﺕ ﻋﻠﻰ ﻣﻦ ﳊﻈﺎﺗﻪ‬
‫ﻗﺪ ﺻﻴﻎ ﻣﻦ ﺫﻫﺐ ﻭﻗﻠﺪ ﺟﻮﻫﺮﺍ ‪ ...‬ﻓﻠﺬﺍﻙ ﻟﻴﺲ ﳚﻮﺯ ﺃﺧﺬ ﺯﻛﺎﺗﻪ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻳﻌﺎﻫﺪﱐ ﺃﻻ ﳜﻮﻥ ﻭﻳﻨﻜﺚ ‪ ...‬ﻭﳛﻠﻒ ﱄ ﺃﻻ ﻳﺼﺪ ﻭﳛﻨﺚ‬
‫ﻭﻣﻦ ﺃﻋﺠﺐ ﺍﻷﺷﻴﺎﺀ ﺃﻧﻚ ﺳﺎﻛﻦ ‪ ...‬ﺑﻘﻠﱯ ﻭﺃﱐ ﻋﻦ ﻣﻜﺎﻧﻚ ﺃﲝﺚ‬
‫ﻭﻟﻠﺤﺴﻦ ﻳﺎ ﷲ ﻃﺮﻑ ﻣﺬﻛﺮ ‪ ...‬ﻳﺘﻴﻪ ﺑﻪ ﻋﺠﺒﺎ ﻭﻃﺮﻑ ﻣﺆﻧﺚ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻳﺎ ﺳﺎﻟﺐ ﺍﻟﻈﺒﻴﺔ ﳊﻈﺎ ﻭﺟﻴﺪ ‪ ...‬ﺃﺟﺮ ﳌﻦ ﻬﺗﺠﺮ ﺃﺟﺮ ﺍﻟﺸﻬﻴﺪ‬
‫ﻣﱴ ﺭﺃﻯ ﻃﺮﻓﻚ ﻗﺘﻞ ﺍﻣﺮﺉ ‪ ...‬ﺑﺄﺳﻬﻢ ﺍﻟﻠﺤﻆ ﻓﻘﻴﺪ ﺍﻟﻔﻘﻴﺪ‬
‫ﻭﻟﺪ ﺩﻭﻳﻴﺖ‪:‬‬
‫ﻳﺎ ﻏﺼﻦ‪ ،‬ﺃﺭﺍﻙ ﺣﺎﻣﻼ ﻋﻮﺩ ﺃﺭﺍﻙ ‪ ...‬ﺣﺎﺷﺎﻙ ﺇﱃ ﺍﻟﺴﻮﺍﻙ ﳛﺘﺎﺝ ﺳﻮﺍﻙ‬
‫ﻗﻞ ﻱ‪ :‬ﺃﻬﻧﺎﻙ ﻋﻦ ﳏﺒﻴﻚ ﻬﻧﺎﻙ ‪ ...‬ﻟﻮ ﰎ ﻭﻓﺎﻙ ﺑﺴﺖ ﺧﺪﻳﻚ ﻭﻓﺎﻙ‬
‫ﻛﺬﺍ ﻭﺟﺪﺕ ﻟﻪ ﰲ ﺍﺷﻌﺎﺭﳎﻤﻮﻋﺔ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﻫﺬﻳﻦ " ﺍﻟﺪﻭﻳﻴﺖ " ﺑﻌﺾ ﺃﻫﻞ ﺍﻷﺩﺏ‪ ،‬ﻭﺫﻛﺮ ﺃﻬﻧﻤﺎ ﻟﻠﻌﻤﺎﺩ‬
‫ﺍﻷﺻﺒﻬﺎﱏ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﳘﺎ ﺑﻪ ﺃﺷﺒﻪ‪ ،‬ﻷﻬﻧﻤﺎ ﰲ ﻏﺎﻳﺔ ﺍﳉﻮﺩﺓ‪ ،‬ﻭﺍﺑﻦ ﳑﺎﰐ‪ ،‬ﰲ ﻃﺒﻘﺔ ﺷﻌﺮﻩ ﺍﳓﻄﺎﻁ ﺟﺪﺍ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‬
‫ﺃﻳﻀﺎ‪:‬‬

‫ﻗﺪ ﻬﻧﺎﻧﺎ ﻋﻦ ﺍﻟﻐﺮﺍﻡ ﻬﻧﺎﻧﺎ ‪ ...‬ﺇﺫ ﻫﻮﺍﻧﺎ ﺃﻻ ﺗﺬﻭﻕ ﻫﻮﺍﻧﺎ‬

‫ﻭﻫﺠﺮﻧﺎ ﺍﳊﺒﻴﺐ ﺧﻴﻔﺔ ﺃﻥ ﻳﻬﺠﺮ ‪ ...‬ﺑﺪﺀﺍ ﻓﻴﺴﺘﻤﺮ ﻋﻨﺎﻧﺎ‬
‫ﻭﺗﺮﻛﻨﺎ ﻟﻠﻮﺭﻯ ﻓﻜﺄﻧﺎ ‪ ...‬ﻗﺪ ﺃﺩﺭﻧﺎﻩ ﺑﻴﻨﻨﺎ ﺩﺳﺘﻜﺎﻧﺎ‬
‫ﻭﺃﻧﺴﻨﺎ ﻣﻦ ﻭﺣﺸﺔ ﺑﻔﺮﺍﻕ ‪ ...‬ﻓﺎﻓﺘﺮﻗﻨﺎ ﻛﻤﺎ ﺗﺮﻯ ﺑﺮﺿﺎﻧﺎ‬
‫ﻭﲰﻌﻨﺎ ﻣﻦ ﺍﻟﻌﺬﻭﻝ ﻛﻼﻣﺎ ‪ ...‬ﻓﺄﻧﻔﻨﺎ ﻣﻦ ﺿﺤﻜﻪ ﻟﺒﻜﺎﻧﺎ‬
‫ﺃﻯ ﺧﲑ ﻳﻜﻮﻥ ﰲ ﺣﺐ ﻣﻦ ﻓﻮﻕ ‪ ...‬ﺳﻬﻤﺎ ﻣﻦ ﳊﻈﺔ ﻭﺭﻣﺎﻧﺎ‬
‫ﳓﻦ ﻟﻮ ﱂ ﻧﻜﻦ ﻫﺠﺮﻧﺎﻩ ﻣﻦ ﻗﺒﻞ ‪ ...‬ﻷﺑﺪﻯ ﺻﺪﻭﺩﻩ ﻭﺟﻔﺎﻧﺎ‬
‫ﺷﻴﻤﺔ ﰲ ﺍﳌﻼﺡ ﻗﺪ ﺃﺣﺴﻦ ﺍﻟﺪﻫﺮ ‪ ...‬ﺑﺈﻋﻼﻣﻬﺎ ﺑﻨﺎ ﻭﺃﺳﺎﻧﺎ‬
‫ﻭﺻﺒﺎﺡ ﺍﳌﺸﻴﺐ ﻳﻈﻬﺮ ﻣﺎ ﻛﺎﻥ ‪ ...‬ﻇﻼﻡ ﺍﻟﺸﺒﺎﺏ ﻋﻨﻪ ﺛﻨﺎﻧﺎ‬
‫ﻣﺎ ﻣﺸﻴﻨﺎ ﺇﱃ ﺍﻟﺼﺒﺎﺑﺔ ﺇﻻ ‪ ...‬ﻭﺧﻄﺎﻧﺎ ﻣﻌﺪﻭﺩﺓ ﻣﻦ ﺧﻄﺎﻧﺎ‬
‫ﻓﺄﺩﺭﻫﺎ ﻣﻌﺴﺠﺪﺍﺕ ﻛﺆﻭﺳﺎ ‪ ...‬ﻣﻄﻠﻌﺎﺕ ﻣﻦ ﺍﳊﺒﺎﺏ ﲨﺎﻧﺎ‬

‫ﺃﺳﻠﻢ ﺑﻦ ﺳﻬﻞ‪ ،‬ﺑﻦ ﺃﺳﻠﻢ‬

‫‪،‬‬
‫ﺑﻦ ﺯﻳﺎﺩ‪ ،‬ﺍﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺮﺯﺍﺯ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﻌﺮﻭﻑ ﺑﻨﺤﺸﻞ ﺍﻟﻮﺍﺳﻄﻰ‪ ،‬ﻣﻨﺴﻮﺏ ﺇﱃ ﳏﻠﺔ ﺍﻟﺮﺯﺍﺯﻳﻦ‪ ،‬ﺍﶈﻠﺔ‬
 ‫ﻟﻠﺴﻔﻠﻲ ﺑﻮﺍﺳﻂ‪ ،‬ﻭﻣﺴﺠﺪﻩ ﻫﻨﺎﻙ ﻭﺩﺍﺭﻩ‪ ،‬ﻭﻫﻮ ﺛﻘﺔ‪ ،‬ﺇﻣﺎﻡ ﻳﺼﻠﺢ ﻟﻠﺘﺼﺤﻴﺢ‪ ،‬ﻭﺟﺪﻩ ﻷﻣﻪ‪ :‬ﺃﺑﻮ ﳏﻤﺪ ﻭﻫﺐ ﺑﻦ‬
‫ﺑﻘﻴﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻭﻫﺒﺎﻥ‪ .‬ﲨﻊ ﳓﺸﻞ ﺗﺎﺭﻳﺦ ﻭﺍﺳﻂ‪ ،‬ﻭﺿﺒﻂ ﺃﲰﺎﺀ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺭﺗﺐ ﻃﺒﻘﺎﻬﺗﻢ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻣﺰﻳﺪ ﻋﻠﻴﻪ ﰲ‬
‫ﺍﳊﻔﻆ ﻭﺍﻹﺗﻘﺎﻥ‪ .‬ﻣﺎﺕ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻗﺒﻠﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ﺑﻘﻠﻴﻞ‪ .‬ﺣﺪﺙ ﻋﻨﻪ ﺑﺘﺎﺭﳜﻪ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﳏﻤﺪ‬
‫ﺑﻦ ﻋﺜﻤﺎﻥ‪ ،‬ﺑﻦ ﲰﻌﺎﻥ ﺍﳌﻌﺪﻝ‪ ،‬ﻭﻛﺎﻥ ﻳﻀﺎﻫﻴﻪ ﰱ ﺍﳊﻔﻆ ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺷﺮﻛﻪ ﰲ ﺃﻛﺜﺮ ﺷﻴﻮﺧﻪ‪ ،‬ﻭﻣﺎﺕ ﻗﺒﻞ ﺍﻟﺜﻼﺛﲔ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﺫﻛﺮ ﺫﻟﻚ ﻛﻠﻪ ﺍﻟﺴﻠﻔﻲ ﺍﳊﺎﻓﻆ‪ ،‬ﰲ ﺍﻟﺴﺆﺍﻻﺕ ﺍﻟﱴ ﺳﺄﳍﺎ ﲬﻴﺴﺎ ﺍﳊﻮﺯﻱ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‬

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‫ﺍﳊﲑﻱ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻀﺮﻳﺮ ﺍﳌﻔﺴﺮ‪ ،‬ﺍﳌﻘﺮﺉ ﺍﻟﻮﺍﻋﻆ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﶈﺪﺙ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﺃﺣﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﳊﲑﺓ ﳏﻠﺔ‬
‫ﺑﻨﻴﺴﺎﺑﻮﺭ ﻫﻰ ﺍﻵﻥ ﺧﺮﺍﺏ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻌﺪ ﺍﻟﺜﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ‬
‫ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳌﺸﻬﻮﺭﺓ ﰱ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻮﻋﻆ‪،‬‬
‫ﻭﺍﻟﺘﺬﻛﲑ‪ .‬ﲰﻊ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﻣﻦ ﺃﰉ ﺍﳍﻴﺜﻢ‪ .‬ﲰﻊ ﻣﻨﻪ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻦ ﺯﺍﻫﺮ ﺍﻟﺴﺮﺧﺴﻲ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﻖ‪ ،‬ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬

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‫ﺑﻦ ﲪﺎﺩ‪ ،‬ﺑﻦ ﺯﻳﺪ‪ ،‬ﺑﻦ ﺩﺭﻫﻢ‪،‬ﺃﺑﻮ ﺇﺳﺤﻖ ﺍﻷﺯﺩﻯ‪ ،‬ﻣﻮﱃ ﺁﻝ ﺣﺮﻳﺮ ﺑﻦ ﺣﺎﺯﻡ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪ .‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ‬
‫ﺍﳋﻄﻴﺐ‪ :‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﻣﺎﺋﺘﲔ‪ ،‬ﻣﺎﺕ ﻓﺠﺎﺀﺓ‪ .‬ﻗﺎﻝ ﺍﻟﺘﻨﻮﺧﻰ‪ :‬ﺣﺪﺛﲎ ﺑﻮ ﺍﻟﻔﺮﺝ‬
‫ﺍﻷﺻﺒﻬﺎﱏ‪ ،‬ﺃﻥ ﺍﻟﻘﺎﺿﻰ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻟﺒﺲ ﺳﻮﺍﺩﻩ ﻟﻴﺨﺮﺝ ﺇﱃ ﺍﳉﺎﻣﻊ ﻓﻴﺤﻜﻢ‪ ،‬ﻭﻟﺒﺲ ﺃﺣﺪ ﺧﻔﻴﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻠﺒﺲ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻓﻤﺎﺕ‪ .‬ﻭﻫﻮ ﻗﺎﺽ ﻋﻠﻰ ﺟﺎﻧﱮ ﺑﻐﺪﺍﺩ ﲨﻴﻌﺎ‪ .‬ﲰﻊ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﻣﺴﺪﺩ ﺑﻦ ﻣﺴﺮﻫﺪ‪،‬‬
‫ﻭﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﻣﻮﺳﻰ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﳊﺎﻓﻆ‪ ،‬ﻭﻛﺎﻥ ﻓﺎﺿﻼ‪ ،‬ﻋﺎﳌﺎ‪ ،‬ﻣﺘﻘﻨﺎ‪ ،‬ﻓﻘﻴﻬﺎ‪ ،‬ﻋﻠﻰ‬
‫ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﺍﺑﻦ ﺃﻧﺲ‪ ،‬ﺷﺮﺡ ﻣﺬﻫﺒﻪ ﻭﳋﺼﻪ‪ ،‬ﻭﺍﺣﺘﺞ ﻟﻪ‪ ،‬ﻭﺻﻨﻒ ﺍﳌﺴﻨﺪ‪ ،‬ﻭﻛﺘﺒﺎ ﻋﺪﺓ ﰱ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﲨﻊ‬
‫ﻛﺘﺎﺏ ﺣﺪﻳﺚ ﻣﺎﻟﻚ‪ ،‬ﻭﻛﺘﺎﺏ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻯ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱏ‪ ،‬ﻭﺍﺳﺘﻮﻃﻦ ﺑﻐﺪﺍﺩ ﻗﺪﳝﺎ‪،‬‬
‫ﻭﻭﱃ ﺍﻟﻘﻀﺎﺀ ﻬﺑﺎ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻳﺘﻘﻠﺪﻩ ﺇﱃ ﺣﲔ ﻭﻓﺎﺗﻪ ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻗﺎﻝ ﻃﻠﺤﺔ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺸﺎﻫﺪ‪:‬‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﻣﻨﺸﺆﻩ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺍﳌﻌﺪﻝ‪ ،‬ﻭﺗﻘﺪﻡ ﰱ ﻫﺬﺍ‬
‫ﺍﳌﺬﻫﺐ‪ ،‬ﺣﱴ ﺻﺎﺭ ﻋﻠﻤﺎ ﻓﻴﻪ‪ ،‬ﻭﻧﺸﺮ ﻣﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﻓﻀﻠﻪ‪ ،‬ﻣﺎ ﱂ ﻳﻜﻦ ﺑﺎﻟﻌﺮﺍﻕ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‪،‬‬
‫ﻭﺻﻨﻒ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ﳌﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺮﺡ ﻟﻪ‪ ،‬ﻣﺎ ﺻﺎﺭ ﻷﻫﻞ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﺜﺎﻻ ﳛﺘﺬﻭﻧﻪ‪ ،‬ﻭﻃﺮﻳﻘﺎ‬
‫ﻳﺴﻠﻜﻮﻧﻪ‪ ،‬ﻭﺍﻧﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﻋﻠﻤﻪ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻧﻪ ﺻﻨﻒ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺒﺎ ﺗﺘﺠﺎﻭﺯ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﺼﻨﻔﺔ‬
‫ﻓﻴﻪ‪ .‬ﻓﻤﻨﻬﺎ ﻛﺘﺎﺏ ﰱ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﱂ ﻳﺴﺒﻘﻪ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺇﱃ ﻣﺜﻠﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪،‬‬
‫ﻭﻫﻮ ﻛﺘﺎﺏ ﺟﻠﻴﻞ ﺍﻟﻘﺪﺭ‪ ،‬ﻋﻈﻴﻢ ﺍﳋﻄﺮ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﺬﺍﻥ ﺍﻟﻜﺘﺎﺑﺎﺕ ﻳﺸﻬﺪﺍﻥ ﺑﻔﻀﻠﻪ ﻓﻴﻬﻤﺎ‪،‬‬
‫ﻭﺃﻧﻪ ﻭﺍﺣﺪ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻣﻦ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﰲ ﺃﻭﺍﻧﻪ‪ ،‬ﻭﻫﻮ ﻧﻈﲑ ﺍﳌﱪﺩ‪.‬‬
‫ﻭﺭﺃﻳﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ﻳﺼﻒ ﻫﺬﻳﻦ ﺍﻟﻜﺘﺎﺑﲔ‪ ،‬ﻭﲰﻌﺘﻪ ﻣﺮﺍﺕ ﻻ ﺃﺣﺼﻴﻬﺎ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻘﺎﺿﻲ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺃﻋﻠﻢ ﻣﲏ‬
‫ﺑﺎﻟﺘﺼﺮﻳﻒ‪ ،‬ﻭﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ﻣﺎ ﺻﺎﺭ ﺑﻪ ﻭﺍﺣﺪﺍ ﰱ ﻋﺼﺮﻩ‪ ،‬ﰲ ﻋﻠﻮ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻓﺤﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﻣﻦ ﺍﳊﺪﻳﺚ‬
‫ﺍﳊﺴﻦ ﻣﺎ ﱂ ﳛﻤﻞ ﺃﺣﺪ ﻋﻦ ﻛﺜﲑ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺼﲑﻭﻥ ﺇﻟﻴﻪ‪ ،‬ﻓﻴﻘﺘﺒﺲ ﻣﻨﻪ ﻛﻞ ﻓﺮﻳﻖ ﻋﻠﻤﺎ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻪ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻓﻤﻦ ﻗﻮﻡ ﳛﻤﻠﻮﻥ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﻦ ﻗﻮﻣﻚ ﳛﻤﻠﻮﻥ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﺍﻟﻔﻘﻪ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑﺎ‬
‫ﻳﻄﻮﻝ ﺷﺮﺣﻪ‪ .‬ﻓﺄﻣﺎ ﺳﺪﺍﺩﻩ ﰲ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺣﺴﻦ ﻣﺬﻫﺒﻪ ﻓﻴﻪ‪ .‬ﻭﺳﻬﻮﻟﺔ ﺍﻷﻣﺮ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻤﺎ ﻛﺎﻥ ﻳﻠﺘﺒﺲ ﻋﻠﻰ ﻏﲑﻩ‪،‬‬
‫ﻓﺸﺊ ﺷﻬﺮﺗﻪ ﺗﻐﲎ ﻋﻦ ﺫﻛﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺃﻛﺜﺮ ﺃﻭﻗﺎﺗﻪ‪ ،‬ﻭﺑﻌﺪ ﻓﺮﺍﻏﻪ ﻣﻦ ﺍﳋﺼﻮﻡ‪ ،‬ﻣﺘﺸﺎﻏﻼ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻷﻧﻪ ﺍﻋﺘﻤﺪ‬
‫ﻋﻠﻰ ﻣﻜﺎﺗﺒﺔ ﺃﰊ ﻋﻤﺮ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻓﻜﺎﻥ ﳛﻤﻞ ﻋﻨﻬﺄﻛﺜﺮ ﺃﻣﺮﻩ ﻣﻦ ﻟﻘﺎﺀ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﻳﻨﻈﺮ ﰱ ﻛﻞ ﺃﻣﺮﻩ‪،‬‬
‫ﻭﺃﻗﺒﻞ ﻫﻮ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻌﻠﻢ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻷﺻﻢ‪ :‬ﻛﺎﻥ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻧﻴﻔﺎ ﻭﲬﺴﲔ ﺳﻨﺔ ﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻣﺎ ﻋﺰﻝ‬
‫ﻋﻨﻬﺎ ﺇﻻ ﺳﻨﺘﲔ ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻭﻫﺬ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﺗﺴﺎﻣﺢ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻭﻻﻳﺔ ﺇﲰﺎﻋﻴﻞ ﻟﻠﻘﻀﺎﺀ‪ ،‬ﻣﺎ ﺑﲔ ﺍﺑﺘﺪﺍﺋﻬﺎ ﺇﱃ‬
‫ﺣﲔ ﻭﻓﺎﺗﻪ‪ ،‬ﱂ ﺗﺒﻠﻎ ﲬﺴﲔ ﺳﻨﺔ‪ ،‬ﻭﺃﻭﻝ ﻣﺎ ﻭﱄ ﰲ ﺧﻼﻓﺔ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﳌﺎ ﻣﺎﺕ ﺳﻮﺍﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺳﻮﺍﺭ‪ ،‬ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﻗﺎﺿﻰ ﺍﻟﻘﻀﺎﺓ ﺑﺴﺮ ﻣﻦ ﺭﺃﻯ‪ :‬ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳍﺎﴰﻰ‪ ،‬ﻓﺄﻣﺮﻩ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﺃﻥ ﻳﻮﱃ ﺇﲰﺎﻋﻴﻞ‪،‬‬
‫ﻗﻀﺎﺀ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺮﻗﻰ ﻣﻦ ﺑﻐﺪﺍﺩ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﱂ ﻳﻌﺰﻟﻪ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﻏﲑ ﺍﳌﻬﺘﺪﻱ‪ ،‬ﻓﺈﻧﻪ ﻧﻘﻢ‬
‫ﻋﻠﻰ ﺃﺧﻴﻪ ﲪﺎﺩ ﺑﻦ ﺇﺳﺤﺎﻕ ﺷﻴﺌﺎ‪ ،‬ﻓﻀﺮﺑﻪ ﺑﺎﻟﺴﻴﺎﻁ‪ ،‬ﻭﻋﺰﻝ ﺇﲰﺎﻋﻴﻞ ﺇﱃ ﺃﻥ ﻗﺘﻞ ﺍﳌﻬﺪﻱ‪ ،‬ﻭﻭﱄ ﺍﳌﻌﺘﻤﺪ‪ ،‬ﻓﺄﻋﺎﺩﻩ‬
‫ﺇﱃ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﻋﻠﻰ ﻗﻀﺎﺀ ﺑﻐﺪﺍﺩ ﺑﺎﳉﺎﻧﺒﲔ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﻭﱂ ﻳﻘﻠﺪ ﻗﻀﺎﺀ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﻷﻥ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﻛﺎﻥ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﻟﺸﻮﺍﺭﺏ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬ ﺑﺴﺎﻣﺮﺍ ﻭﺣﺪﺙ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﳌﱪﺩ ﳌﺎ ﺗﻮﻓﻴﺖ ﻭﺍﻟﺪﺓ‬
‫ﺍﻟﻘﺎﺿﻲ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺭﺃﻳﺖ ﻣﻦ ﻭﺟﻬﻪ ﻣﺎ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺳﺘﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻛﻞ ﻳﻌﺰﻳﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻻﻳﺴﻠﻮ‪ ،‬ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ‬
‫ﰒ ﺃﻧﺸﺪﺗﻪ‪:‬‬
‫ﻟﻌﻤﺮﻱ ﻟﺌﻦ ﻏﺎﻝ ﺭﻳﺐ ﺍﻟﺰﻣﺎﻥ ‪ ...‬ﻓﺴﺎﺀ ﻟﻘﺪ ﻏﺎﻝ ﻧﻔﺴﺎ ﺣﺒﻴﺒﻪ‬
‫ﻭﻟﻜﻦ ﻋﻠﻤﻰ ﲟﺎ ﰲ ﺍﻟﺜﻮﺍﺏ ‪ ...‬ﻋﻨﺪ ﺍﳌﺼﻴﺒﺔ ﻳﻨﺴﻲ ﺍﳌﺼﻴﺒﺔ‬
‫ﻓﺘﻔﻬﻢ ﻛﻼﻣﻲ ﻭﺍﺳﺘﺤﺴﻨﻪ‪ ،‬ﻭﺩﻋﺎ ﺑﺪﻭﺍﺓ ﻭﻛﺘﺒﻪ‪ ،‬ﰒ ﺍﻧﺒﺴﻂ‪ ،‬ﻭﺯﺍﻟﺖ ﺗﻠﻚ ﺍﻟﻜﺂﺑﺔ ﻭﺍﳉﺰﻉ‪.‬‬
‫ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﲪﺎﺩ‪ :‬ﺃﻧﺸﺪﱐ ﻋﻤﻲ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻘﺎﺿﻲ‪:‬‬
‫ﳘﻢ ﺍﳌﻮﺕ ﻋﺎﻟﻴﺎﺕ ﻓﻤﻦ ﰒ ‪ ...‬ﲣﻄﻰ ﺇﱃ ﻟﺒﺎﺏ ﺍﻟﻠﺒﺎﺏ‬
‫ﻭﳍﺬﺍ ﻗﻴﻞ‪ :‬ﺍﻟﻔﺮﺍﻕ ﺃﺧﻮ ﺍﳌﻮﺕ ‪ ...‬ﻹﻗﺪﺍﻣﻪ ﻋﻠﻰ ﺍﻷﺣﺒﺎﺏ‬
‫ﻗﺎﻝ‪ :‬ﻭﺩﺧﻞ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻋﺒﺪﻭﻥ‪ ،‬ﺍﺑﻦ ﺻﺎﻋﺪ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﻧﺼﺮﺍﻧﻴﺎ‪ ،‬ﻓﻘﺎﻡ ﻟﻪ ﻭﺭﺣﺐ ﺑﻪ‪،‬‬
‫ﻓﺮﺃﻯ ﺇﻧﻜﺎﺭ ﺍﻟﺸﻬﻮﺩ ﻭﻣﻦ ﺣﻀﺮﻩ‪ ،‬ﻓﻠﻤﺎ ﺧﺮﺝ ﻗﺎﻝ ﳍﻢ‪ :‬ﻗﺪ ﻋﻠﻤﺖ ﺇﻧﻜﺎﺭﻛﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ " :‬ﻻﻳﻨﻬﺎﻛﻢ ﺍﷲ‬
‫ﻋﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﻘﺎﺗﻠﻮﻛﻢ ﰱ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﱂ ﳜﺮﺟﻮﻛﻢ ﻣﻦ ﺩﻳﺎﺭﻛﻢ " ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻳﻘﻀﻰ ﺣﻮﺍﺋﺞ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻮ‬
‫ﺳﻔﲑ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺧﻠﻴﻔﺘﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﱪ‪ ،‬ﻓﺴﻜﺘﺖ ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺳﻌﻴﺪ ﺑﺈﺳﻨﺎﺩ ﻟﻪ‪ ،‬ﺭﻓﻌﻪ ﺇﱃ ﺃﰉ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺍﳍﺎﺩﻱ‪ .‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﺍﻟﻘﺎﺿﻲ ﰲ ﻣﻨﺰﻟﻪ‪ ،‬ﻓﺨﺮﺝ ﻳﺮﻳﺪ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻳﺪﻱ ﰲ ﻳﺪﻩ‪ ،‬ﻓﻤﺮ ﺍﺑﻦ ﺍﻟﱪﻯ‪ ،‬ﻭﻛﺎﻥ ﻏﻼﻣﺎ ﲨﻴﻼ‪ ،‬ﻓﻨﻈﺮ ﺇﻟﻴﻪ‪:‬‬
‫ﻓﻘﺎﻝ ﻭﻫﻮ ﳝﺸﻰ ﺇﱃ ﺍﳌﺴﺠﺪ‪:‬‬
 ‫ﻟﻮﻻ ﺍﳊﻴﺎﺀ ﻭﺃﻧﲎ ﻣﺸﻬﻮﺭ ‪ ...‬ﻭﺍﻟﻌﻴﺐ ﻳﻌﻠﻖ ﺑﺎﻟﻜﺒﲑ ﻛﺒﲑ‬
‫ﳊﻠﻠﺖ ﻣﻨﺰﳍﺎ ﺍﻟﱴ ﲢﺘﻠﻪ ‪ ...‬ﻭﻟﻜﺎﻥ ﻣﻨﺰﳍﺎ ﻫﻮ ﺍﳌﻬﺠﻮﺭ‬
‫ﻭﺍﻧﺘﻬﻰ ﺇﱃ ﻣﺴﺠﺪ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭﻩ ﻓﻘﺎﻝ‪ ،‬ﺍﷲ ﺃﻛﱪ‪ ،‬ﺍﷲ ﺃﻛﱪ‪ ،‬ﰒ ﻣﺮ ﰲ ﺃﺫﺍﻧﻪ‪ ،‬ﻭﺍﻟﺸﻌﺮ ﻹﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻯ‪.‬‬
‫ﻭﺣﻜﻰ ﺃﺑﻮ ﺣﻴﺎﻥ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﺯﺍﺩ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺍﻓﺘﺘﺤﺖ ﺍﻷﺫﺍﻥ ﺑﻘﻮﻝ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﻘﺎﻝ ﺩﻋﻮﱏ‪،‬‬
‫ﻓﻮﺍﷲ ﻟﻮ ﻧﻈﺮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﱃ ﻣﺎ ﻧﻈﺮﺕ ﺇﻟﻴﻪ‪ ،‬ﻟﺸﻐﻠﻪ ﻋﻦ ﺗﺪﺑﲑ ﻣﻠﻜﻪ‪ .‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻓﻬﻞ ﻗﻠﺖ ﺷﻴﺌﺎ ﺁﺧﺮ ﻓﻴﻪ؟ ﻗﺎﻝ‪:‬‬
‫ﻧﻌﻢ‪ ،‬ﺃﺑﻴﺎﺕ ﻋﺒﺜﺖ ﰊ ﻭﺃﻧﺎ ﰲ ﺍﶈﺮﺍﺏ‪ ،‬ﻓﻤﺎ ﺍﺳﺘﺘﻤﻤﺖ ﻗﺮﺍﺀﺓ " ﺍﳊﻤﺪ " ﺣﱴ ﻓﺮﻏﺖ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺃﳊﺎﻇﻪ ﺗﺮﲨﺎﻥ ﻣﻨﻄﻘﻪ ‪ ...‬ﻭﻭﺟﻬﻪ ﻧﺰﻫﺔ ﻟﻌﺎﺷﻘﻪ‬
‫ﻫﺬﺑﻪ ﺍﻟﻈﺮﻑ ﻭﺍﻟﻜﻤﺎﻝ ﻓﻤﺎ ‪ ...‬ﳝﺮ ﻋﻴﺐ ﻋﻠﻰ ﻃﺮﺍﺋﻘﻪ‬
‫ﻗﺪ ﻛﺜﺮﺕ ﻗﺎﻟﺔ ﺍﻟﻌﺒﺎﺩ ﻓﻤﺎ ‪ ...‬ﺗﺴﻤﻊ ﺇﻻ ﺳﺒﺤﺎﻥ ﺧﺎﻟﻘﻪ‬

‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺓ ﻻﺑﻦ ﲰﻜﺔ ﻗﺎﻝ‪ :‬ﳌﺎ ﻣﺎﺕ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺑﻘﻴﺖ ﺑﻐﺪﺍﺩ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺑﻐﲑ ﻗﺎﺽ‪ ،‬ﺣﱴ‬
‫ﺿﺞ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺭﻓﻊ ﺇﱃ ﺍﳌﻌﺘﻀﺪ‪ ،‬ﻓﺎﺧﺘﺎﺭ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺛﻼﺛﺔ ﻗﻀﺎﺓ‪ ،‬ﺃﺑﺎ ﺣﺎﺯﻡ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﺍﻟﺸﻮﺍﺭﺏ‪،‬‬
‫ﻭﻳﻮﺳﻒ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﻋﻢ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻓﻮﱄ ﺃﺑﺎ ﺣﺎﺯﻡ ﺍﻟﻜﺮﺥ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺸﻮﺍﺭﺏ ﻣﺪﻳﻨﺔ ﺍﳌﻨﺼﻮﺭ‪،‬‬
‫ﻭﻳﻮﺳﻒ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺮﻗﻲ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﺧﱪﱏ ﺍﻟﺜﻘﺔ ﺃﻥ ﺇﲰﺎﻋﻴﻞ ﺩﺧﻞ ﻋﻠﻰ ﺍﳌﻮﻓﻖ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺍﻟﻨﺒﻴﺬ؟ ﻓﻘﺎﻝ ﺃﻳﻬﺎ ﺍﻷﻣﲑ‪ :‬ﺇﺫﺍ ﺃﺻﺒﺢ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﰲ ﺭﺃﺳﻪ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ﻣﺎﺫﺍ؟ ﻓﻘﺎﻝ ﺍﳌﻮﻓﻖ‪ :‬ﻳﻘﺎﻝ ﻫﻮ ﳐﻤﻮﺭ‪ ،‬ﻗﺎﻝ ﻓﻬﻮ ﻛﺎﲰﻪ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﶈﺴﻦ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﰉ ﳛﻜﻰ ﻋﻦ ﺃﰊ ﻋﻤﺮ ﺍﻟﻘﺎﺿﻲ ﻗﺎﻝ‪ :‬ﻋﺮﺽ ﺍﻟﻘﺎﺿﻲ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻰ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ‬
‫ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﺯﻳﺮ ﺗﺎﻣﻌﺘﻀﺪ ﺭﻗﻌﺔ ﰲ ﺣﻮﺍﺋﺞ ﺍﻟﻨﺎﺱ‪ ،‬ﰒ ﻋﺮﺽ ﺃﺧﺮﻯ ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺃﻣﻜﻦ ﺍﻟﻮﺯﻳﺮ ﺃﻥ ﻳﻮﻗﻊ‪ ،‬ﻭﻗﻊ‬
‫ﻭﻋﺮﺽ ﺃﺧﺮﻯ‪ ،‬ﻭﻗﺎﻝ ﺷﻴﺌﺎ ﻣﻦ ﻫﺬﺍ ﺍﳉﻨﺲ‪ ،‬ﻓﻘﺎﻝ ﻋﺒﻴﺪ ﺍﷲ‪ :‬ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ‪ :‬ﻛﻢ ﺗﻘﻮﻝ " ﺇﻥ ﺃﻣﻜﻦ‪ ،‬ﻭﺇﻥ ﺟﺎﺯ‪،‬‬
‫ﻭﺇﻥ ﺳﻬﻞ " ؟ ﻣﻦ ﻗﺎﻝ ﻟﻚ‪ :‬ﺇﻧﻪ ﳚﻠﺲ ﻫﺬﺍ ﺍﺠﻤﻟﻠﺲ ﺃﺣﺪ‪ ،‬ﰒ ﻳﺘﻌﺬﺭ ﻋﻠﻴﻪ ﺷﻲﺀ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﻦ ﺍﻷﻣﻮﺭ‪،‬‬
‫ﻓﻘﺪ ﻛﺬﺑﻚ‪ ،‬ﻫﺎﺕ ﺭﻗﺎﻋﻚ ﻛﻠﻬﺎ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺧﺮﺟﻬﺎ ﺇﲰﺎﻋﻴﻞ ﻣﻦ ﻛﻤﻪ‪ ،‬ﻭﻃﺮﺣﻬﺎ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻮﻗﻊ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﻣﻊ ﻣﺎ ﻭﻗﻊ ﻓﻴﻪ ﻗﺒﻞ ﺍﻟﻜﻼﻡ ﻭﺑﻌﺪﻩ‪ ،‬ﳓﻮ ﺍﻟﺴﺘﲔ ﺭﻗﻌﺔ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻓﻤﺎ ﺃﺻﺪﻕ ﻣﺎ ﻛﺎﻧﺖ ﺭﻏﺒﺘﻪ‬
‫ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬

‫ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﻋﻠﻰ ﺍﻟﻐﺎﺯﻯ‬

‫ﺍﻟﺒﻴﻬﻘﻴﺄﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﴰﺲ ﺍﻷﺋﻤﺔ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰱ ﻛﺘﺎﺏ ﺍﻟﻮﺷﺎﺡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﻌﺮﻑ ﺑﺎﻟﺸﻤﺲ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻛﺎﻥ‬
‫ﺟﺎﻣﻌﺎ ﻟﻔﻨﻮﻥ ﺍﻵﺩﺍﺏ‪ ،‬ﺣﺎﺋﺰﺍ ﳌﻔﺎﺗﻴﺢ ﺍﳊﻜﻤﺔ ﻭﻓﺼﻞ ﺍﳋﻄﺎﺏ‪ ،‬ﺃﻗﺎﻡ ﻭﺗﻮﻃﻦ ﲟﺮﻭ‪ ،‬ﻭﻃﺮﻳﻘﻪ ﰲ ﺍﻟﻔﻘﻪ ﻣﺴﺘﻘﻴﻢ‪،‬‬
‫ﻭﺍﻛﺜﺮ ﻣﺼﻨﻔﺎﺗﻪ ﻣﻦ ﺍﳌﻨﺎﻗﺺ ﺳﻠﻴﻤﺎﺕ ﻭﻣﻦ ﻣﻨﻈﻮﻣﻪ‪:‬‬
‫ﻛﺘﺎﺏ ﺣﻀﺮﺗﻨﺎ ﺩﺍﻣﺖ ﺳﻼﻣﺘﻬﻢ ‪ ...‬ﻳﻬﻴﺌﻮﻥ ﻣﻦ ﺍﻷﻟﻘﺎﺏ ﺃﺳﺒﺎﺑﺎ‬
‫ﻭﻳﻨﺼﺒﻮﻥ ﻣﻦ ﺍﻷﻃﻤﺎﻉ ﺃﻟﻮﻳﺔ ‪ ...‬ﻭﻳﻔﺘﺤﻮﻥ ﻣﻦ ﺍﻷﻟﻘﺎﺏ ﺃﺑﻮﺍﺑﺎ‬
‫ﻭﻳﺒﺨﻠﻮﻥ ﲟﺎ ﺟﺎﺩ ﺍﻟﻜﺮﱘ ﺑﻪ ‪ ...‬ﻭﻳﻨﻔﻘﻮﻥ ﻋﻠﻰ ﺍﻷﻗﻮﺍﻡ ﺃﻟﻘﺎﺑﺎ‬
 ‫ﲡﺸﺌﻮﺍ ﰲ ﻧﻮﺍﺩﻳﻬﻢ ﺑﻼ ﺷﺒﻊ ‪ ...‬ﻛﺄﻬﻧﻢ ﺃﻛﻠﻮﺍ ﺍﳊﻠﺘﻴﺖ ﻭﺍﻟﺮﺍﺑﺎ‬
‫ﺃﺧﺬﻩ ﻣﻦ ﻗﻮﻝ ﺍﳋﻮﺍﺭﺯﻣﻲ‪:‬‬
‫ﻗﻞ ﺍﻟﺪﺭﺍﻫﻢ ﰲ ﻛﻴﺴﻰ ﺧﻠﻴﻔﺘﻨﺎ ‪ ...‬ﻓﺼﺎﺭ ﻳﻨﻔﻖ ﰲ ﺍﻷﻗﻮﺍﻡ ﺃﻟﻘﺎﺑﺎ‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﻛﺘﺎﺏ ﻧﻘﺾ ﺍﻻﺻﻄﻼﻡ‪ ،‬ﻛﺘﺎﺏ ﲰﻂ ﺍﻟﺜﺮﻳﺎ‪ ،‬ﰲ ﻣﻌﺎﱏ ﺍﻟﻐﺮﺍﺋﺐ ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻛﺘﺎﺏ ﰱ ﺍﻟﻠﻐﺔ‪،‬‬
‫ﻛﺘﺎﺏ ﰱ ﺍﳋﻼﻑ ﻇﺮﻳﻒ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‬

‫ﺍﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﻋﺰﻳﺰ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺃﰊ ﺟﻌﻔﺮ‪ ،‬ﳏﻤﺪ ﺍﻷﻃﺮﻭﺵ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ‬
‫ﳏﻤﺪ ﺍﻟﺪﻳﺒﺎﺝ‪ ،‬ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ‪ ،‬ﺑﻦ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺃﰉ‬
‫ﻃﺎﻟﺐ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ ، -‬ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻃﺎﻟﺐ ﺑﻦ ﺃﰊ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﰊ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺃﰊ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺃﰊ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ‬
‫ﺃﰊ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ‪ ،‬ﺑﻦ ﺃﰊ ﺟﻌﻔﺮ ﺍﻷﻃﺮﻭﺵ‪ ،‬ﺑﻦ ﺃﰊ ﺍﳊﺴﲔ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺃﰊ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺃﰊ‬
‫ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﺑﻦ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﺒﺎﻗﺮ‪ ،‬ﺑﻦ ﺃﰊ ﳏﻤﺪ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ ،‬ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﺒﻂ‪ ،‬ﺑﻦ ﺃﰊ‬
‫ﺍﳊﺴﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺍﳌﺮﻭﺯﻱ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﺍﻟﻨﺴﺎﺑﺔ ﺍﳊﺴﻴﲏ‪ ،‬ﻋﺰﻳﺰ ﺍﻟﺪﻳﻦ ﺣﻘﺎﹰ‪ ،‬ﺃﻭﻝ ﻣﻦ ﺍﻧﺘﻘﻞ ﻣﻦ ﺃﺟﺪﺍﺩﻩ ﺇﱃ ﻣﺮﻭ‬
‫ﻣﻦ ﻗﻮﻡ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺰﻳﺰ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺍﻧﺘﻘﻞ ﺇﱃ ﺑﻐﺪﺍﺩ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻳﺒﺎﺟﻲ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﻳﻌﺮﻑ ﺑﺎﳊﺎﺭﺹ‪ ،‬ﻭﺍﺑﻨﻪ ﺍﳊﺴﲔ ﺍﻧﺘﻘﻞ ﺇﱃ ﻗﻮﻡ‪ ،‬ﰒ ﺃﻗﺎﻣﻮﺍ ﲟﺮﻭ ﺇﱃ ﻫﺬﺍ ﺍﻷﻭﺍﻥ‪ .‬ﻭﺃﺧﱪﱐ ‪-‬‬
‫ﺃﺣﺴﻦ ﺍﷲ ﺟﺰﺍﻩ ‪ -‬ﺃﻥ ﻣﻮﻟﺪﻩ ﻟﻴﻠﺔ ﺍﻷﺛﻨﲔ‪ ،‬ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪،‬‬
‫ﻭﺭﺩ ﺑﻐﺪﺍﺩ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﺻﺤﺒﺔ ﺍﳊﺠﺎﺝ‪ ،‬ﻭﱂ ﳛﺞ‪ .‬ﻭﻗﺮﺃ ﺍﻷﺩﺏ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻣﻨﺘﺨﺐ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﺃﰊ ﻓﺘﺢ ﳏﻤﺪ ﺍﺑﻦ ﺳﻌﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻟﺪﻳﺒﺎﺟﻲ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﺘﺢ‪ ،‬ﻧﺎﺻﺮ ﺑﻦ‬
‫ﺃﰉ ﺍﳌﻜﺎﺭﻡ‪ ،‬ﻋﺒﺪ ﺍﻟﺴﻴﺪ ﺑﻦ ﻋﻠﻰ ﺍﳌﻄﺮﺯﻱ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ ،‬ﻭﺃﺧﻴﻪ ﺍﻹﻣﺎﻡ ﳎﺪ ﺍﻟﺪﻳﻦ ﺃﰉ ﺍﻟﺮﺿﺎ ﻃﺎﻫﺮ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻔﻘﻪ‬
‫ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻄﻴﺎﻥ ﺍﳌﺎﻫﺮﻭﺓ ﺍﳊﻨﻔﻰ‪ ،‬ﻭﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ‪،‬‬
‫ﻣﻨﺘﺨﺐ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﺘﺢ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻔﻘﻴﻬﻰ ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻋﻠﻤﺖ ﺃﻧﻪ ﻭﱃ ﺍﻟﻘﻀﺎﺀ ﲟﺮﻭ ﺃﺣﺴﻦ‬
‫ﺳﲑﺓ ﻣﻨﻪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻗﺮﺃ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻓﺨﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺷﺎﱏ‪ ،‬ﻭﺃﰉ‬
‫ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﻤﺮ ﺍﻟﺼﺎﺋﻐﻲ ﺍﻟﺴﺒﺨﻲ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺷﺮﻑ ﺍﻟﺪﻳﻦ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﳌﺴﻌﻮﺩﻱ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﻓﺨﺮ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﺃﰊ ﺍﳌﻈﻔﺮ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﺗﺎﺝ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﻭﻋﺒﺪ‬
‫ﺍﻟﺮﺷﻴﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺰﺭﻗﻰ ﺍﳌﺆﺩﺏ‪ ،‬ﻭﺑﻨﻴﺴﺎﺑﻮﺭ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺭﻛﻦ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻰ‪ ،‬ﺑﻦ ﲪﺪ‬
‫ﺍﳌﻌﻴﲏ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﳎﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﰉ ﺳﻌﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻀﻞ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ‬
‫ﳏﻤﺪ ﺍﳉﻠﻴﻞ ﺍﻟﺘﻮﻗﺎﱐ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺸﻌﺮﻱ‪ ،‬ﻭﺑﺎﻟﺮﻱ ﻋﻠﻰ ﳎﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﳛﲕ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‬
‫ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﻭﺑﺒﻐﺪﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻲ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺳﻜﻴﻨﺔ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﺑﺸﲑﺍﺯ‪ ،‬ﻭﻫﺮﺍﺓ‪ ،‬ﻭﺗﺴﺘﺮ‪ ،‬ﻭﻳﺰﺩ‪.‬‬
‫ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺣﻈﲑﺓ ﺍﻟﻘﺪﺱ‪ ،‬ﳓﻮ ﺳﺘﲔ ﳎﻠﺪﺍ‪ ،‬ﻭﻟﻌﻠﻪ ﻳﺰﻳﺪ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺑﺴﺘﺎﻥ ﺍﻟﺸﺮﻑ‪،‬‬
‫ﻭﻫﻮ ﳐﺘﺼﺮ ﺫﻟﻚ‪ ،‬ﻳﻜﻮﻥ ﻋﺸﺮﻳﻦ ﳎﻠﺪﺍ‪ ،‬ﻛﺘﺎﺏ ﻏﻨﻴﺔ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﰱ ﻧﺴﺐ ﺁﻝ ﺃﰉ ﻃﺎﻟﺐ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻮﺟﺰ ﰱ‬
‫ﺍﻟﻨﺴﺐ‪ ،‬ﳎﻠﺪ ﻟﻄﻴﻒ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺨﺮﻯ ﺻﻨﻔﻪ ﻟﻠﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻛﺘﺎﺏ ﺯﺑﺪﺓ ﺍﻟﻄﺎﻟﺒﻴﺔ‪ ،‬ﳎﻠﺪ ﻟﻄﻴﻒ‪ ،‬ﻛﺘﺎﺏ‬
 ‫ﺧﻼﺻﺔ ﺍﻟﻌﺘﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﰲ ﺃﻧﺴﺎﺏ ﺍﳌﻮﺳﻮﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺜﻠﺚ ﰱ ﺍﻟﻨﺴﺐ‪ ،‬ﺷﺠﺮ ﻋﺪﺓ ﻛﺘﺐ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺃﰊ‬
‫ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻛﺘﺎﺏ ﻣﻦ ﺍﺗﺼﻞ ﻋﻘﺒﻪ ﺑﺄﰉ ﺍﳊﺴﻦ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺘﻤﻴﻤﻰ ﺍﻷﺻﻔﻬﺎﱐ ﻣﺸﺠﺮ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﳌﻌﺮﻑ ﻟﻠﺴﻴﺪ ﺃﰊ ﻃﺎﻟﺐ ﺍﻟﺰﳒﺎﱐ ﺍﳌﻮﺳﻮﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﺒﻘﺎﺕ ﻟﻠﻔﻘﻴﻪ ﺯﻛﺮﻳﺎ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺰﺍﺯ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻧﺴﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺧﺎﺻﺔ‪ ،‬ﻛﺘﺎﺏ ﻭﻓﻖ ﺍﻷﻋﺪﺍﺩ ﰲ ﺍﻟﻨﺴﺐ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺴﻴﺪ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻓﻀﻠﻪ ‪ -‬ﺍﺟﺘﻤﻌﺖ ﺑﻪ ﰲ‬
‫ﻣﺮﻭ‪ ،‬ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﻓﻮﺟﺪﺗﻪ ﻛﻤﺎ ﻗﻴﻞ‪:‬‬
‫ﻗﺪ ﺯﺭﺗﻪ ﻓﻮﺟﺪﺕ ﺍﻟﻨﺎﺱ ﰲ ﺭﺟﻞ ‪ ...‬ﻭﺍﻟﺪﻫﺮ ﰲ ﺳﺎﻋﺔ ﻭﺍﻟﻔﻀﻞ ﰱ ﺩﺍﺭ‬
‫ﻗﺪ ﻃﺒﻊ ﻣﻦ ﺣﺴﻦ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﲰﺎﺣﺔ ﺍﻷﻋﺮﺍﻕ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻛﺮﻡ ﺍﻟﻄﺒﻊ‪ ،‬ﻭﺣﻴﺎﺀ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺣﺐ ﺍﻟﻐﺮﺑﺎﺀ‬
‫ﻋﻠﻰ ﻣﺎ ﻧﺮﺍﻩ‪ ،‬ﻣﺘﻔﺮﻗﺎ ﰲ ﺧﻠﻖ ﻛﺜﲑ‪ ،‬ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ‪ ،‬ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻳﻘﻴﻨﺎ ﺑﺎﻷﻧﺴﺎﺏ‪ ،‬ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﺸﻌﺮ‪،‬‬
‫ﻭﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﻗﺪ ﺗﻔﺮﺩ ﻬﺑﺬﺍ ﺍﻟﺒﻠﺪ‪ ،‬ﺑﺎﻟﺘﺼﺪﺭ ﻹﻗﺮﺍﺀ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﺎ‪ ،‬ﰱ ﻣﻨﺰﻝ ﻳﻨﺘﺎﺑﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﺣﺴﺐ ﺃﻏﺮﺍﺿﻬﻢ‪ ،‬ﻓﻤﻦ ﻗﺎﺭﺉ ﻟﻠﻔﻘﻪ‪ ،‬ﻭﻣﺘﻌﻠﻢ ﰱ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻣﺼﺤﺢ ﻟﻠﻐﺔ‪ ،‬ﻭﻧﺎﻇﺮ ﰲ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﻣﺒﺎﺣﺚ ﰲ‬
‫ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻫﻮ ﻣﻊ ﺳﻌﺔ ﻋﻠﻤﻪ ﻣﺘﻮﺍﺿﻊ‪ ،‬ﺣﺴﻦ ﺍﻷﺧﻼﻕ‪ ،‬ﻻﻳﺮﺩ ﻏﺮﻳﺐ ﺇﻻ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻻﻳﺴﺘﻔﻴﺪ ﻣﺴﺘﻔﻴﺪ ﺇﻻ ﻣﻨﻪ‪ .‬ﻭﺃﻧﺸﺪﱐ ‪ -‬ﺃﺩﺍﻡ ﻋﻠﻮﻩ ‪ -‬ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻗﻮﻟﻮﺍ ﳌﻦ ﻟﱮ ﰲ ﺣﺒﻪ ‪ ...‬ﻗﺪ ﺻﺎﺭ ﻣﻐﻠﻮﺑﺎ ﻭﻣﺴﻠﻮﺑﺎ‬
‫ﻭﰱ ﺻﻤﻴﻢ ﺍﻟﻘﻠﺐ ﻣﲏ ﺃﺭﻯ ‪ ...‬ﻫﻮﺍﻩ ﻭﺍﻷﳝﺎﻥ ﻣﻜﺘﻮﺑﺎ‬
‫ﻭﺻﺤﱵ ﰲ ﻋﺸﻘﻪ ﺻﲑﺕ ‪ ...‬ﺟﺴﻤﻲ ﻣﻌﻠﻮﻻ ﻭﻣﻌﻴﻮﺑﺎ‬

‫ﻭﻣﺪﻣﻌﻲ ﻣﻨﻬﻤﺮﺍ ﻣﺎﺅﻩ ‪ ...‬ﻣﻨﻬﻤﻼ ﰲ ﺍﳋﺪ ﻣﺴﻜﻮﺑﺎ‬

‫ﻭﺃﻧﺸﺪﱐ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﺍﻟﻌﲔ ﳛﺠﺒﻬﺎ ﻷﻻﺀ ﻭﺟﻨﺘﻪ ‪ ...‬ﻣﻦ ﺍﻟﺘﺄﻣﻞ ﰱ ﺫﺍ ﺍﳌﻨﻈﺮ ﺍﳊﺴﻦ‬
‫ﺑﻞ ﻋﱪﺗﻰ ﻣﻨﻌﺖ ﻟﻮ ﻧﻈﺮﺗﻰ ﻋﱪﺕ ‪ ...‬ﺇﻟﻴﻪ ﻣﻦ ﻣﻘﻠﱴ ﺇﻻ ﻋﻠﻰ ﺍﻟﺴﻔﻦ‬
‫ﻟﻮﻻ ﲡﺴﻤﻪ ﺑﺎﻹﺑﺘﺴﺎﻡ ﻭﻣﺎ ‪ ...‬ﺃﻣﺪﻩ ﺍﷲ ﻋﻨﺪ ﺍﻟﻨﻄﻖ ﺑﺎﻟﻠﺴﻦ‬
‫ﳌﺎ ﻋﺮﻓﺖ ﻋﻘﻴﻘﺎ ﺷﻔﻪ ﺩﺭﺭ ‪ ...‬ﻭﱂ ﻳﱭ ﻓﻮﻩ ﻧﻄﻘﺎ ﻭﻫﻮ ﱂ ﻳﱭ‬
‫ﺣﺪﺛﲎ ﻋﺰﻳﺰ ﺍﻟﺪﻳﻦ‪ - ،‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻗﺎﻝ‪ :‬ﻭﺭﺩ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﺇﱃ ﻣﺮﻭ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺟﻼﻟﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻋﻈﻢ‬
‫ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺿﺨﺎﻣﺔ ﺍﳍﻴﺒﺔ‪ ،‬ﲝﻴﺚ ﻻ ﻳﺮﺍﺟﻊ ﰱ ﻛﻼﻣﻪ‪ ،‬ﻭﻻ ﻳﺘﻨﻔﺲ ﺃﺣﺪ ﺑﲔ ﻳﺪﻳﻪ ﻹﻋﻈﺎﻣﻪ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺸﻬﻮﺭ‬
‫ﻣﺘﻌﺎﺭﻑ‪ ،‬ﻓﺪﺧﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﺮﺩﺩﺕ ﻟﻠﻘﺮﺍﺀﺓ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻳﻮﻣﺎ‪ :‬ﺃﺣﺐ ﺃﻥ ﺗﺼﻨﻒ ﱄ ﻛﺘﺎﺑﺎ ﻟﻄﻴﻔﺎ ﰲ ﺃﻧﺴﺎﺏ‬
‫ﺍﻟﻄﺎﻟﺒﻴﲔ ﻷﻧﻈﺮ ﻓﻴﻪ‪ ،‬ﻓﻼ ﺃﺣﺐ ﺃﻥ ﺃﻛﻮﻥ ﺟﺎﻫﻼ ﺑﻪ‪ .‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﺗﺮﻳﺪﻩ ﻣﺸﺠﺮﺍ ﺃﻡ ﻣﻨﺜﻮﺭﺍ؟ ﻓﻘﺎﻝ‪ :‬ﺍﳌﺸﺠﺮ‬
‫ﻻﻳﻨﻀﺒﻂ ﺑﺎﳊﻔﻆ‪ ،‬ﻭﺃﻧﺎ ﺃﺭﻳﺪ ﺷﻴﺌﺎ ﺃﺣﻔﻈﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻣﻀﻴﺖ ﻭﺻﻨﻔﺖ ﻟﻪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺍﻟﺬﻯ ﲰﻴﺘﻪ‬
‫ﺑﺎﻟﻔﺨﺮﻱ‪ ،‬ﻭﲪﻠﺘﻪ ﻭﺟﺌﺘﻪ ﺑﻪ‪ ،‬ﻓﻠﻤﺎ ﻭﻗﻒ ﻋﻠﻴﻪ‪ ،‬ﻧﺰﻝ ﻋﻦ ﻃﺮﺍﺣﺘﻪ‪ ،‬ﻓﺄﻋﻈﻤﺖ ﺫﻟﻚ ﻭﺧﺪﻣﺘﻪ‪ ،‬ﻓﺎﻧﺘﻬﺮﱐ ﻬﻧﺮﺓ‬
‫ﻣﺰﻋﺠﺔ‪ ،‬ﻭﺯﻋﻖ ﻋﻠﻲ ﻭﻗﺎﻝ‪ :‬ﺍﺟﻠﺲ ﲝﻴﺚ ﺃﻗﻮﻝ ﻟﻚ‪ ،‬ﻓﺘﺪﺍﺧﻠﲏ ‪ -‬ﻋﻠﻢ ﺍﷲ ‪ -‬ﻣﻦ ﻫﻴﺒﺘﻪ ﻣﺎ ﱂ ﺃﲤﺎﻟﻚ‪ ،‬ﻏﻼ ﺃﻥ‬
‫ﺟﻠﺴﺖ ﺣﻴﺚ ﺃﻣﺮﱏ‪ ،‬ﰒ ﺃﺧﺬ ﻳﻘﺮﺃ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻮ ﺟﺎﻟﺲ ﺑﲔ ﻳﺪﻱ‪ ،‬ﻭﻳﺴﺘﻔﻬﻤﲏ ﻋﻤﺎ ﻳﺴﺘﻐﻠﻖ ﻋﻠﻴﻪ‪،‬‬
‫ﺇﱃ ﺃﻥ ﺃﻬﻧﺎﻩ ﻗﺮﺍﺀﺓ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻨﻪ ﻗﺎﻝ‪ :‬ﺍﺟﻠﺲ ﺍﻵﻥ ﺣﻴﺚ ﺷﺌﺖ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻋﻠﻢ ﺃﻧﺖ ﺃﺳﺘﺎﺫﻱ ﻓﻴﻪ‪ ،‬ﻭﺃﻧﺎﺃﺳﺘﻔﻴﺪ‬
‫ﻣﻨﻚ‪ ،‬ﻭﺃﺗﺘﻠﻤﺬ ﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﻷﺩﺏ ﺃﻥ ﳚﻠﺲ ﺍﻟﺘﻠﻤﻴﺬ ﺇﻻ ﺑﲔ ﻳﺪﻯ ﺍﻷﺳﺘﺎﺫ‪ ،‬ﻓﻘﻤﺖ ﻣﻦ ﻣﻘﺎﻣﻰ‪ ،‬ﻭﺟﻠﺲ ﻫﻮ‬
‫ﰲ ﻣﻨﺼﺒﻪ‪ ،‬ﰒ ﺃﺧﺬﺕ ﺃﻗﺮﺃ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻧﺎ ﺟﺎﻟﺲ ﲝﻴﺚ ﻛﺎﻥ ﺃﻭﻻ‪ ،‬ﻭﻫﺬﺍ ﻟﻌﻤﺮﻱ ﻣﻦ ﺣﺴﻦ ﺍﻷﺩﺏ ﺣﺴﻦ‪ ،‬ﻭﻻ‬
‫ﺳﻴﻤﺎ ﻣﻦ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﻌﻈﻴﻢ ﺍﳌﺮﺗﺒﺔ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺍﻟﻀﺮﻳﺮ ﺍﻟﻨﺤﻮﻯ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ‬

‫ﻻ ﺃﻋﺮﻑ ﻣﻦ ﺃﻣﺮﻩ ﺇﻻ ﻣﺎ ﺫﻛﺮ‪ :‬ﺃﻥ ﺭﺟﻼ ﺳﺄﻝ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻀﺮﻳﺮ ﺍﻟﻨﺤﻮﻯ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﺑﻦ‬
‫ﺍﻟﻔﺮﺝ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺮﺋﻴﺲ ﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﻭﺯﻳﺮ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻛﻴﻒ ﺗﺮﻯ ﺭﺋﻴﺲ ﺍﻟﺮﺅﺳﺎﺀ ﰲ ﺍﻟﻨﺤﻮ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺘﻜﻠﻢ ﻓﻴﻪ ﺑﻜﻼﻡ ﺃﻫﻞ ﺍﻟﺼﻨﻌﺔ‪ ،‬ﻭﺳﺌﻞ ﺭﺋﻴﺲ ﺍﻟﺮﺅﺳﺎﺀ ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺭﻯ ﻣﻔﺘﻮﺡ ﺍﻟﻘﻠﺐ ﰱ‬
‫ﺍﻟﻨﺤﻮ‪ ،‬ﺇﻻ ﻫﺬﺍ ﺍﳌﻐﻤﺾ ﺍﻟﻌﻴﻨﲔ!‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ‬

‫‪،‬‬
‫ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻔﺎﺭﺍﰊ ﺍﺑﻦ ﺃﺧﺖ ﺃﰉ ﺇﺳﺤﺎﻕ ﺍﻟﻔﺎﺭﺍﰉ‪ ،‬ﺻﺎﺣﺐ ﺩﻳﻮﺍﻥ ﺍﻷﺩﺏ‪ ،‬ﻭﻛﺎﻥ ﺍﳉﻮﻫﺮﻯ ﻫﺬﺍ ﻣﻦ ﺃﻋﺎﺟﻴﺐ‬
‫ﺍﻟﺰﻣﺎﻥ ﺫﻛﺎﺀ ﻭﻓﻄﻨﺔ ﻭﻋﻠﻤﺎ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺑﻼﺩ ﺍﻟﺘﺮﻙ ﻣﻦ ﻓﺎﺭﺍﺏ‪ ،‬ﻭﻫﻮ ﺇﻣﺎﻡ ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺧﻄﻪ‬
‫ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﺍﳉﻮﺩﺓ‪ ،‬ﻻ ﻳﻜﺎﺩ ﻳﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺧﻂ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻘﻠﺔ‪ ،‬ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻣﻦ ﻓﺮﺳﺎﻥ‬
‫ﺍﻟﻜﻼﻡ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻛﺎﻥ ﻳﺆﺛﺮ ﺍﻟﺴﻔﺮ ﻋﻠﻰ ﺳﺎﻕ‪ .‬ﺩﺧﻞ ﺍﻟﻌﺮﺍﻕ ﻓﻘﺮﺃ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺷﻴﺨﻰ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻧﻮﺭ‬
‫ﻋﲔ ﺃﻭﺍﻧﻪ‪ ،‬ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪ .‬ﻭﺳﺎﻓﺮ ﺇﱃ ﺃﺭﺽ ﺍﳊﺠﺎﺯ‪ ،‬ﻭﺷﺎﻓﻪ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺏ ﺍﻟﻌﺎﺭﺑﺔ‪،‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﻫﻮ ﺫﻟﻚ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺏ ﺍﻟﺼﺤﺎﺡ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻃﻮﻑ ﺑﻼﺩ ﺭﺑﻴﻌﺔ ﻭﻣﻀﺮ‪ ،‬ﻭﺃﺟﻬﺪ ﻧﻔﺴﻪ ﰱ‬
‫ﺍﻟﻄﻠﺐ‪ ،‬ﻭﳌﺎ ﻗﻀﻰ ﻭﻃﺮﻩ ﻣﻦ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻋﺎﺩ ﺭﺍﺟﻌﺎ ﺇﱃ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﺗﻄﺮﻕ ﺍﻟﺪﺍﻣﻐﺎﻥ‪ ،‬ﻓﺄﻧﺰﻟﻪ ﺃﺑﻮ ﻋﻠﻰ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﻋﻠﻰ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺃﻓﺮﺍﺩ ﺍﻟﻔﻀﻼﺀ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ‪ ،‬ﻭﲰﻊ ﻣﻨﻪ‪ ،‬ﰒ ﺳﺮﺣﻪ ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ‬
‫ﻣﻘﻴﻤﺎ ﻬﺑﺎ ﻋﻠﻰ ﺍﻟﺘﺪﺭﻳﺲ‪ ،‬ﻭﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻭﺗﻌﻠﻴﻢ ﺍﳋﻂ‪ ،‬ﻭﻛﺘﺎﺑﺔ ﺍﳌﺼﺎﺣﻒ‪ ،‬ﻭﺍﻟﺪﻓﺎﺗﺮ‪ ،‬ﺣﱴ ﻣﻀﻰ ﻟﺴﺒﻴﻠﻪ ﻋﻦ ﺁﺛﺎﺭ‬
‫ﲨﻴﻠﺔ ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﺒﺎﺧﺮﺯﻱ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺻﺎﺣﺐ ﺻﺤﺎﺡ ﺍﻟﻠﻐﺔ‪ ،‬ﱂ ﻳﺘﺄﺧﺮ ﻓﻴﻬﺎ ﻋﻦ ﺷﺮﻁ ﺃﻗﺮﺍﻧﻪ‪ ،‬ﻭﻻ‬
‫ﺍﳓﺪﺭ ﻋﻦ ﺩﺭﺟﺔ ﺃﺑﻨﺎﺀ ﺯﻣﺎﻧﻪ‪ ،‬ﺃﻧﺸﺪﱏ ﺍﻷﺩﻳﺐ‪ ،‬ﻳﻌﻘﻮﺏ ﺑﻦ ﺃﲪﺪ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱏ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺻﺎﱀ‬
‫ﺍﻟﻮﺭﺍﻕ‪ ،‬ﺗﻠﻤﻴﺬ ﺍﳉﻮﻫﺮﻱ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻟﻪ‪:‬‬
‫ﻳﺎﺿﺎﺋﻊ ﺍﻟﻌﻤﺮ ﺑﺎﻷﻣﺎﱐ ‪ ...‬ﺃﻣﺎ ﺗﺮﻯ ﺭﻭﻧﻖ ﺍﻟﺰﻣﺎﻥ‬
‫ﻓﻘﻢ ﺑﻨﺎ ﻳﺎ ﺃﺧﺎ ﺍﳌﻼﻫﻲ ‪ ...‬ﳔﺮﺝ ﺇﱃ ﻬﻧﺮ ﻧﺸﻨﻘﺎﻥ‬
‫ﻟﻌﻠﻨﺎ ﳒﺘﲏ ﺳﺮﻭﺭﺍ ‪ ...‬ﺣﻴﺚ ﺟﲎ ﺍﳉﻨﺘﲔ ﺩﺍﻥ‬
‫ﻛﺄﻧﻨﺎ ﻭﺍﻟﻘﺼﻮﺭ ﻓﻴﻬﺎ ‪ ...‬ﲝﺎﻓﱴ ﻛﻮﺛﺮ ﺍﳉﻨﺎﻥ‬
‫ﻭﺍﻟﻄﲑ ﻓﻮﻕ ﺍﻟﻐﺼﻮﻥ ﲢﻜﻰ ‪ ...‬ﲝﺴﻦ ﺃﺻﻮﺍﻬﺗﺎ ﺍﻷﻏﺎﱏ‬
‫ﻭﺃﺭﺳﻞ ﺍﻟﻮﺭﻕ ﻋﻨﺪﻟﻴﺐ ‪ ...‬ﻛﺎﻟﺰﻳﺮ ﻭﺍﻟﻴﻢ ﻭﺍﳌﺜﺎﱐ‬
 ‫ﻭﺑﺮﻛﺔ ﺣﻮﳍﺎ ﺃﻧﺎﺧﺖ ‪ ...‬ﻋﺸﺮ ﻣﻦ ﺍﻟﺪﻟﺐ ﻭﺍﺛﻨﺘﺎﻥ‬
‫ﻓﺮﺻﺘﻚ ﺍﻟﻴﻮﻡ ﻓﺎﻏﺘﻨﻤﻬﺎ ‪ ...‬ﻓﻜﻞ ﻭﻗﺖ ﺳﻮﺍﻩ ﻓﺎﻥ‬

‫ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﰲ ﺍﻟﻌﺮﻭﺽ ﺟﻴﺪ ﺑﺎﻟﻎ‪ ،‬ﲰﺎﻩ ﻋﺮﻭﺽ ﺍﻟﻮﺭﻗﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﺤﺎﺡ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳌﻘﺪﻣﺔ ﰱ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻫﻮ ﺍﻟﺬﻯ ﺑﺄﻳﺪﻯ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻋﺘﻤﺎﺩﻫﻢ‪ .‬ﺃﺣﺴﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﺟﻮﺩ‬
‫ﺗﺄﻟﻴﻔﻪ‪ ،‬ﻭﻗﺮﺏ ﻣﺘﻨﺎﻭﻟﻪ‪ ،‬ﻭﺁﺛﺮ ﻣﻦ ﺗﺮﺗﻴﺒﻪ ﻋﻠﻰ ﻣﻦ ﺗﻘﺪﻣﻪ‪ ،‬ﻳﺪﻝ ﻭﺿﻌﻪ ﻋﻠﻰ ﻗﺮﳛﺔ ﺳﺎﳌﺔ‪ ،‬ﻭﻧﻔﺲ ﻋﺎﳌﺔ‪ ،‬ﻓﻬﻮ‬
‫ﺃﺣﺴﻦ ﻣﻦ ﺍﳉﻤﻬﺮﺓ‪ ،‬ﻭﺃﻭﻗﻊ ﻣﻦ ﻬﺗﺬﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃﻗﺮﺏ ﻣﺘﻨﺎﻭﻻ ﻣﻦ ﳏﻤﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻴﻪ ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺇﲰﺎﻋﻴﻞ‬
‫ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪﻭﺱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪.‬‬
‫ﻫﺬﺍ ﻛﺘﺎﺏ ﺍﻟﺼﺤﺎﺡ ﺃﺣﺴﻦ ﻣﺎ ‪ ...‬ﺻﻨﻒ ﻗﺒﻞ ﺍﻟﺼﺤﺎﺡ ﰲ ﺍﻷﺩﺏ‬
‫ﺗﺸﻤﻞ ﺃﺑﻮﺍﺑﻪ ﻭﲡﻤﻊ ﻣﺎ ‪ ...‬ﻓﺮﻕ ﰱ ﻏﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ‬
‫ﻫﺬﺍ ﻣﻊ ﺗﺼﺤﻴﻒ ﻓﻴﻬﻪ ﰲ ﻣﻮﺍﺿﻊ ﻋﺪﺓ‪ ،‬ﺃﺧﺬﻫﺎ ﺍﶈﻘﻘﻮﻥ‪ ،‬ﻭﺗﺘﺒﻌﻬﺎ ﺍﻟﻌﺎﳌﻮﻥ‪ ،‬ﻭﻣﻦ ﻣﺎ ﺳﺎﺀ ﻗﻂ‪ ،‬ﻭﻣﻦ ﻟﻪ ﺍﳊﺴﲎ‬
‫ﻓﻘﻂ؟؟ ﻓﺈﻧﻪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻏﻠﻂ ﻭﺃﺻﺎﺏ‪ ،‬ﻭﺃﺧﻄﺄ ﺍﳌﺮﻣﻰ ﻭﺃﺻﺎﺏ‪ ،‬ﻛﺴﺎﺋﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺬﻳﻦ ﺗﻘﺪﻣﻮﻩ ﻭﺗﺄﺧﺮﻭﺍ‬
‫ﻋﻨﻪ‪ ،‬ﻓﺈﱐ ﻻ ﺃﻋﻠﻢ ﻛﺘﺎﺑﺎ ﺳﻠﻢ ﺇﱃ ﻣﺆﻟﻔﻪ ﻓﻴﻪ‪ ،‬ﻭﱂ ﻳﺘﺒﻌﻪ ﺑﺎﻟﺘﺘﺒﻊ ﻣﻦ ﻳﻠﻴﻪ‪.‬‬
‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻓﻀﺎﻝ ﺍﺠﻤﻟﺎﺷﻌﻰ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﺍﻟﺬﻯ ﲰﺎﻩ ﺷﺠﺮﺓ ﺍﻟﺬﻫﺐ‪ ،‬ﰲ ﻣﻌﺮﻓﺔ ﺃﺋﻤﺔ ﺍﻷﺩﺏ ﻓﻘﺎﻝ‪:‬‬
‫ﻛﺎﻥ ﺍﳉﻮﻫﺮﻱ ﻗﺪ ﺻﻨﻒ ﻛﺘﺎﺏ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻟﻸﺳﺘﺎﺫ ﺃﰉ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻴﺸﻜﻰ‪ ،‬ﻭﲰﻌﻪ ﻣﻨﻪ ﺇﱃ‬
‫ﺑﺎﺏ ﺍﻟﻀﺎﺩ ﺍﳌﻌﺠﻤﺔ‪ ،‬ﻭﺍﻋﺘﺮﻯ ﺍﳉﻮﻫﺮﻯ ﻭﺳﻮﺳﺔ‪ ،‬ﻓﺎﻧﺘﻘﻞ ﺇﱃ ﺍﳉﺎﻣﻊ ﺍﻟﻘﺪﱘ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﻓﺼﻌﺪ ﺇﱃ ﺳﻄﺤﻪ ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﱐ ﻋﻤﻠﺖ ﰱ ﺍﻟﺪﻧﻴﺎ ﺷﻴﺌﺎ ﱂ ﺃﺳﺒﻖ ﺇﻟﻴﻪ‪ ،‬ﻭﺿﻢ ﺇﱃ ﺟﻨﺒﻴﻪ ﻣﺼﺮﺍﻋﻲ ﺑﺎﺏ‪ ،‬ﻭﺗﺄﺑﻄﻬﻤﺎ ﲝﺒﻞ‪ ،‬ﻭﺻﻌﺪ‬
‫ﻣﻜﺎﻧﺎ ﻋﺎﻟﻴﺎ ﻣﻦ ﺍﳉﺎﻣﻊ‪ ،‬ﻭﺯﻋﻢ ﺃﻧﻪ ﻳﻄﲑ‪ ،‬ﻓﻮﻗﻊ ﻓﻤﺎﺕ‪ ،‬ﻭﺑﻘﻰ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﺴﻮﺩﺓ ﻏﲑ ﻣﻨﻘﺤﺔ‪ ،‬ﻭﻻ ﻣﺒﻴﻀﺔ‪ ،‬ﻓﺒﻴﻀﻪ‬
‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺻﺎﱀ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﺗﻠﻤﻴﺬ ﺍﳉﻮﻫﺮﻱ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻓﻐﻠﻂ ﻓﻴﻪ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ ﻏﻠﻄﺎ ﻓﺎﺣﺸﺎ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﳉﻮﻫﺮﻯ ﳚﻴﺪ ﻗﻮﻝ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪:‬‬
‫ﺭﺃﻳﺖ ﻓﱴ ﺃﺷﻘﺮﺍ ﺃﺯﺭﻗﺎ ‪ ...‬ﻗﻠﻴﻞ ﺍﻟﺪﻣﺎﻍ ﻛﺜﲑ ﺍﻟﻔﻀﻮﻝ‬
‫ﻳﻔﻀﻞ ﻣﻦ ﲪﻘﻪ ﺩﺍﺋﺒﺎ ‪ ...‬ﻳﺰﻳﺪ ﺑﻦ ﻫﻨﺪ ﻋﻠﻲ ﺍﺑﻦ ﺍﻟﺒﺘﻮﻝ‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻛﻨﺖ ﲝﻠﺐ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﰲ ﻣﻨﺰﻝ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﺮﻡ‪ ،‬ﻭﺍﻟﺼﺎﺣﺐ ﺍﻷﻋﻈﻢ‪ ،‬ﺃﰊ‬
‫ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻓﺘﺠﺎﺭﻳﻨﺎ ﺃﻣﺮ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﻭﻣﺎ ﻭﻓﻖ ﻟﻪ ﻣﻦ ﺣﺴﻦ ﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﰒ‬
‫ﻗﻠﺖ ﻟﻪ‪ :‬ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﱐ ﲝﺜﺖ ﻋﻦ ﻣﻮﻟﺪﻩ ﻭﻭﻓﺎﺗﻪ‪ ،‬ﲝﺜﺎ ﺷﺎﻓﻴﺎ‪ ،‬ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻓﻘﺪ ﲝﺜﺖ ﻗﺒﻠﻚ ﻋﻦ ﺫﻟﻚ‪،‬‬
‫ﻓﻠﻢ ﺃﺭ ﳐﱪﺍ ﻋﻨﻪ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﻏﺪ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺟﺌﺘﻪ ﻓﻘﺎﻝ ﱃ‪ :‬ﺃﻻ ﺃﺧﱪﻙ ﺑﻄﺮﻳﻔﺔ؟ ﺇﻧﲎ ﺭﺃﻳﺖ ﰲ ﺑﺎﺭﺣﺘﻨﺎ ﰱ‬
‫ﺍﻟﻨﻮﻡ ﻗﺎﺋﻼ ﻳﻘﻮﻝ ﱄ‪ :‬ﻣﺎﺕ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﰱ ﺳﻨﺔ ﺳﺖ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻟﻌﻤﺮﻱ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻨﺎﻡ‬
‫ﳑﺎ ﻻﻳﻘﻄﻊ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻌﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﺬﺍ ﺑﻼ ﺷﻚ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻓﻴﻪ ﻛﺎﻥ ﺃﻭﺍﻧﻪ‪ ،‬ﻷﻥ ﺷﻴﺨﻴﻪ ﺃﺑﺎ ﻋﻠﻲ‪ ،‬ﻭﺃﺑﺎ ﺳﻌﻴﺪ‪ ،‬ﻣﺎﺗﺎ‬
‫ﻗﺒﻞ ﻫﺬﻩ ﺍﳌﺪﺓ ﺑﺴﻨﲔ ﻳﺴﺮﺓ‪ ،‬ﰒ ﻭﺟﺪﺕ ﻧﺴﺨﺔ ﺑﺪﻳﻮﺍﻥ ﺍﻷﺩﺏ‪ ،‬ﲞﻂ ﺍﳉﻮﻫﺮﻱ ﺑﺘﱪﻳﺰ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﻬﺎ ﰲ ﺳﻨﺔ‬
‫ﺛﻼﺙ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﰒ ﻭﻗﻔﺖ ﻋﻠﻰ ﻧﺴﺨﺔ ﺑﺎﻟﺼﺤﺎﺡ‪ ،‬ﲞﻂ ﺍﳉﻮﻫﺮﻯ ﺑﺪﻣﺸﻖ‪ ،‬ﻋﻨﺪ ﺍﳌﻠﻚ ﺍﻟﻌﻈﻴﻢ ﺑﻦ‬
‫ﺍﻟﻌﺎﺩﻝ‪ ،‬ﺑﻦ ﺃﻳﻮﺏ ﺻﺎﺣﺐ ﺩﻣﺸﻖ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﻬﺎ ﰲ ﺳﻨﺔ ﺳﺖ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
 ‫ﻭﻗﺪ ﺫﻛﺮﻩ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﻛﺘﺎﺏ ﻳﺘﻴﻤﺔ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﺃﻧﺸﺪ ﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻟﻮ ﻛﺎﻥ ﱄ ﺑﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ...‬ﻗﻄﻌﺖ ﺣﺒﻞ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻴﺎﺱ‬
‫ﺍﻟﻌﺰ ﰲ ﺍﻟﻌﺰﻟﺔ ﻟﻜﻨﻪ ‪ ...‬ﻻﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﻭﻫﺎ ﺃﻧﺎ ﻳﻮﻧﺲ ﰲ ﺑﻄﻦ ﺣﻮﺕ ‪ ...‬ﺑﻨﻴﺴﺎﺑﻮﺭ ﰲ ﻇﻞ ﺍﻟﻐﻤﺎﻡ‬
‫ﻓﺒﻴﱴ ﻭﺍﻟﻔﺆﺍﺩ ﻭﻳﻮﻡ ﺩﺟﻦ ‪ ...‬ﻇﻼﻡ ﰲ ﻇﻼﻡ ﰱ ﻇﻼﻡ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﺯﻋﻢ ﺍﳌﺪﺍﻣﺔ ﺷﺎﺭﺑﻮﻫﺎ ﺃﻬﻧﺎ ‪ ...‬ﺗﻨﻔﻲ ﺍﳍﻤﻮﻡ ﻭﺗﺬﻫﺐ ﺍﻟﻐﻤﺎ‬
‫ﺻﺪﻗﻮﺍ ﺳﺮﺕ ﺑﻌﻘﻮﳍﻢ ﻓﺘﻮﳘﻮﺍ ‪ ...‬ﺃﻥ ﺍﻟﺴﺮﻭﺭ ﻬﺑﺎ ﳍﻢ ﲤﺎ‬
‫ﺳﻠﺒﺘﻬﻢ ﺃﺩﻳﺎﻬﻧﻢ ﻭﻋﻘﻮﳍﻢ ‪ ...‬ﺃﺭﺃﻳﺖ ﻋﺎﺩﻡ ﺫﻳﻦ ﻣﻐﺘﻨﻤﺎ؟‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻳﺎ ﺻﺎﺣﺐ ﺍﻟﺪﻋﻮﺓ ﻻﲡﺰﻋﻦ ‪ ...‬ﻓﻜﻠﻨﺎ ﺃﺯﻫﺪ ﻣﻦ ﻛﺮﺯ‬
‫ﻓﺎﳌﺎﺀ ﻛﺎﻟﻌﻨﱪ ﰲ ﻗﻮﻣﺲ ‪ ...‬ﻣﻦ ﻋﺰﻩ ﳚﻌﻞ ﰲ ﺍﳊﺮﺯ‬
‫ﻓﺴﻘﻨﺎ ﻣﺎﺀ ﺑﻼ ﻣﻨﺔ ‪ ...‬ﻭﺃﻧﺖ ﰱ ﺣﻞ ﻣﻦ ﺍﳋﺒﺰ‬

‫ﻗﺎﻝ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﺫﻛﺮ ﳏﻤﻮﺩ ﺑﻦ ﺃﰉ ﺍﳌﻌﺎﱄ ﺍﳋﻮﺍﺭﻱ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺿﺎﻟﺔ ﺍﻷﺩﻳﺐ ﻣﻦ ﺍﻟﺼﺤﺎﺡ ﻭﺍﻟﺘﻬﺬﻳﺐ‪،‬‬
‫ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﻗﺼﺔ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻫﺎ ﺍﺠﻤﻟﺎﺷﻌﻲ‪ ،‬ﺳﻮﺍﺀ ﻣﻦ ﺗﺼﻨﻴﻔﻪ ﺍﻟﻜﺘﺎﺏ ﻟﻠﺒﻴﺸﻜﻲ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ‪،‬‬
‫ﺇﱃ ﺑﺎﺏ ﺍﻟﻀﺎﺩ‪ ،‬ﻭﺷﺪﻩ ﻣﺼﺮﺍﻋﻲ ﺍﻟﺒﺎﺏ ﻭﻃﲑﺍﻧﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺖ ﺍﻹﻣﺎﻡ ﺳﻌﻴﺪ ﺑﻦ ﺍﻹﻣﺎﻡ‪ ،‬ﺃﲪﺪ ﺍﺑﻦ ﳏﻤﺪ‬
‫ﺍﳌﻴﺪﺍﱏ‪ ،‬ﻋﻦ ﺍﳋﻠﻞ ﺍﻟﻮﺍﻗﻊ ﰱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻘﺎﻝ ﻣﺜﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻗﺮﺉ ﻋﻠﻴﻪ ﺇﱃ ﺑﺎﺏ ﺍﻟﻀﺎﺩ‬
‫ﻓﺤﺴﺐ‪ ،‬ﻭﺑﻘﻲ ﺃﻛﺜﺮ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺳﻮﺍﺩﻩ‪ ،‬ﻭﱂ ﻳﻘﺪﺭ ﻟﻪ ﺗﻨﻘﻴﺤﻪ‪ ،‬ﻭﻻﻬﺗﺬﻳﺒﻪ‪ ،‬ﻓﻠﻬﺬﺍ ﻳﻘﻮﻝ ﰲ ﺑﺎﺏ ﺍﻟﺴﲔ‪ ،‬ﻗﻴﺲ‪:‬‬
‫ﺃﺑﻮ ﻗﺒﻴﻠﺔ ﻣﻦ ﻣﻀﺮ‪ ،‬ﻭﺍﲰﻪ ﺇﻟﻴﺎﺱ ﺑﻨﻘﻄﺘﲔ ﲢﺘﻬﺎ‪ ،‬ﰒ ﻳﻘﻮﻝ ﰲ ﻓﺼﻞ ﺍﻟﻨﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﺍﻻﻧﺎﺱ ﺑﺎﻟﻨﻮﻥ ﺍﺳﻢ‬
‫ﻗﻴﺲ ﻋﻴﻼﻥ‪ ،‬ﻓﺎﻷﻭﻝ ﺳﻬﻮ ﻭﺍﻟﺜﺎﱐ ﺻﺤﻴﺢ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﲰﻊ ﻋﻦ ﺍﳉﻮﻫﺮﻯ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺯﻳﺎﺩﺓ‬
‫ﻋﻠﻰ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺑﺎﺏ ﺍﻟﻀﺎﺩ‪ ،‬ﻓﻬﻮ ﻣﻜﺬﻭﺏ ﻋﻠﻴﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺭﺃﻳﺖ ﺃﻧﺎ ﻧﺴﺨﺔ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺧﻄﻪ ﺇﱃ ﺑﺎﺏ ﺍﻟﻀﺎﺩ‪ ،‬ﻭﻫﻲ ﺍﻵﻥ ﻣﻮﺟﻮﺩﺓ ﰲ ﺑﻼﺩﻧﺎ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫ﲝﻘﻴﻘﺘﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻜﺘﺎﺏ ﲞﻂ ﻣﺆﻟﻔﻪ ﻋﻨﺪ ﺃﰉ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪﻭﺱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻯ‪ ،‬ﻭﻓﻴﻪ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﺫﻛﺮ ﺍﻟﺒﻴﺘﲔ ﺍﳌﺘﻘﺪﻣﲔ ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱮ ﰱ ﺃﺛﻨﺎﺀ ﻛﺘﺎﺑﻪ‪ ،‬ﻳﻌﲎ ﻳﺘﻴﻤﺔ ﺍﻟﺪﻫﺮ‪ :‬ﺇﻥ ﺗﻠﻚ ﺍﻟﻨﺴﺨﺔ ﺑﻴﻌﺖ ﲟﺎﺋﺔ ﺩﻳﻨﺎﺭ‬
‫ﻧﻴﺴﺎﺑﻮﺭﻳﺔ‪ ،‬ﻭﲪﻠﺖ ﺇﱃ ﺟﺮﺟﺎﻥ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﷲ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺒﻴﺸﻜﻰ ﺍﻟﺬﻱ ﺻﻨﻒ ﻟﻪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻘﺪ ﺫﻛﺮﻩ ﺍﻟﻐﺎﻓﺮ ﺍﻟﻔﺎﺭﺳﻲ ﰲ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻋﺒﺪ‬
‫ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻴﺸﻜﻲ‪ ،‬ﺍﻷﺳﺘﺎﺫ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻣﻨﺼﻮﺭ‪ ،‬ﺍﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺍﻷﺩﻳﺐ ﺍﻟﻮﺍﻋﻆ ﺍﻷﺻﻮﱃ‪ ،‬ﻣﻦ ﺃﺭﻛﺎﻥ‬
‫ﺃﺻﺤﺎﺏ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻳﻌﲎ ﺍﳊﺎﻛﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺒﻴﻊ‪ .‬ﻟﻪ ﺍﳌﺪﺭﺳﺔ ﻭﺍﻷﺻﺤﺎﺏ‪ ،‬ﻭﺍﻷﻭﻗﺎﻑ ﻭﺍﻷﺳﺒﺎﺏ‪،‬‬
‫ﻭﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﳌﻨﺎﻇﺮﺓ‪ ،‬ﻭﺍﻟﻨﺜﺮ ﻭﺍﻟﻨﻈﻢ‪ .‬ﺗﻮﰲ ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ‪ ،‬ﺳﻨﺔ ﺛﻼﺙ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﻭﻭﺟﺪﺕ ﻋﻠﻰ‬
 ‫ﻇﻬﺮ ﻛﺘﺎﺏ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻭﻛﺎﻥ ﳎﻠﺪﺓ ﻭﺍﺣﺪﺓ ﻛﺎﻣﻠﺔ‪ ،‬ﲞﻂ ﺍﳊﺴﻦ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﻦ ﺃﲪﺪ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺍﻟﻠﻐﻮﻯ‬
‫ﺍﻷﺩﻳﺐ ﻣﺎﺻﻮﺭﺗﻪ‪ :‬ﻗﺮﺃ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﲟﺎ ﻋﻠﻴﻪ ﻣﻦ ﺣﻮﺍﺷﻴﻪ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻣﻌﺎﺭﺿﺎ‬
‫ﺑﻨﺴﺨﱴ ﻣﺼﺤﺤﺎ ﺇﻳﺎﻫﺎ‪ :‬ﺻﺎﺣﺒﻪ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺍﻟﻔﺎﺿﻞ ﺍﻟﺴﺪﻳﺪ‪ ،‬ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺼﺮﺍﻡ‪ - ،‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻪ ﻟﻪ ‪، -‬‬
‫ﻭﻫﻮ ﺇﺟﺎﺯﺓ ﱄ ﻋﻦ ﺍﻷﺳﺘﺎﺫ ﺃﰊ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻴﺸﻜﻲ ﻋﻦ ﺍﳌﺼﻨﻒ‪ ،‬ﻭﻛﺘﺒﻪ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﻳﻌﻘﻮﺏ ﺍﺑﻦ ﺃﲪﺪ ﰲ ﺷﻬﺮ ﺍﷲ ﺍﻷﺻﻢ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻓﻬﺬﺍ ﻛﻤﺎ ﺗﺮﺍﻩ ﳐﺎﻟﻒ ﳌﺎ ﺗﻘﺪﻡ‪ ،‬ﻣﻦ ﺃﻥ‬
‫ﺍﳉﻮﻫﺮﻱ ﱂ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﺃﻥ ﺑﺎﺏ ﺍﻟﻀﺎﺩ‪ .‬ﻭﻣﻦ ﻛﺘﺎﺑﻪ ﺍﳌﻮﺳﻮﻡ ﺑﺎﻟﺼﺤﺎﺡ‪ :‬ﺍﻟﻨﺨﻴﺲ‪ :‬ﺍﻟﺒﻜﺮﺓ‪ ،‬ﻳﺘﺴﻊ‬
‫ﺛﻘﺒﻬﺎ ﺍﻟﺬﻯ ﳚﺮﻱ ﻓﻴﻪ ﺍﶈﻮﺭ‪ ،‬ﳑﺎ ﻳﺄﻛﻠﻪ ﺍﶈﻮﺭ‪ ،‬ﻓﻴﻌﻤﺪﻭﻥ ﺇﱃ ﺧﺸﻴﺒﺔ ﻓﻴﺜﻘﺒﻮﻥ ﻭﺳﻄﻬﺎ‪ ،‬ﰒ ﻳﻠﻘﻤﻮﻬﻧﺎ ﺫﻟﻚ ﺍﻟﺜﻘﺐ‬
‫ﺍﳌﺘﺴﻊ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﺘﻠﻚ ﺍﳋﺸﻴﺒﺔ ﺍﻟﻨﺨﺎﺱ‪ ،‬ﻭﺳﺄﻟﺖ ﺃﻋﺮﺍﺑﻴﺎ ﺑﻨﺠﺪ ﻣﻦ ﺑﲏ ﲤﻴﻢ ﻭﻫﻮ ﻳﺴﺘﻘﻲ‪ ،‬ﻭﺑﻜﺮﺗﻪ ﳓﻴﺲ‪،‬‬
‫ﻓﻮﺿﻌﺖ ﺃﺻﺒﻌﻲ ﻋﻠﻰ ﺍﻟﻨﺨﺎﺱ ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻫﺬﺍ؟ ﻭﺃﺭﺩﺕ ﺃﻥ ﺃﺗﻌﺮﻑ ﻣﻨﻪ ﺍﳋﺎﺀ ﻣﻦ ﺍﳊﺎﺀ‪ ،‬ﻓﻘﺎﻝ ﳔﺎﺱ ﲝﺎﺀ‬
‫ﻣﻌﺠﻤﺔ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻟﻴﺲ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪ :‬ﻭﺑﻜﺮﺓ ﳓﺎﺳﻬﺎ ﳓﺎﺱ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﲰﻌﻨﺎ ﻬﺑﺬﺍ ﰲ ﺁﺑﺎﺋﻨﺎ ﺍﻵﻭﻟﲔ‪ .‬ﻭﻣﻦ ﻛﺘﺎﺑﻪ ﰲ‬
‫ﺑﺎﺏ ﺑﻘﻢ‪ ،‬ﻭﻗﻠﺖ ﻷﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﺃﻋﺮﰊ ﻫﻮ؟ﻓﻘﺎﻝ‪ :‬ﻣﻌﺮﺏ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻛﻼﻣﻬﻢ ﺍﺳﻢ ﻋﻠﻰ ﻓﻌﻞ‪ ،‬ﺇﻻ ﲬﺴﺔ‬
‫ﺧﻀﻢ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﲤﻴﻢ‪ ،‬ﻭﺑﺎ ﻟﻔﻌﻞ ﲰﻰ‪ ،‬ﻭﺑﻘﻢ ﳍﺬﺍ ﺍﻟﺼﺒﻎ‪ ،‬ﻭﺷﻠﻢ ﻣﻮﺿﻊ ﺑﺎ ﻟﺸﺎﻡ‪ ،‬ﻭﳘﺎ ﺃﻋﺠﻤﻴﺎﻥ‪ ،‬ﻭﺑﺬﺭ ﺍﺳﻢ‬
‫ﻣﺎﺀ ﻣﻦ ﺑﺎ ﻟﻔﻌﻞ‪ ،‬ﻓﺜﺒﺖ ﺃﻥ ﻓﻌﻞ ﻟﻴﺲ ﻣﻦ ﺃﻥ ﻓﻌﻞ ﻟﻴﺲ ﻣﻦ ﺃﺻﻮﻝ ﺃﲰﺎ ﺋﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﳜﺘﺺ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻓﺈﺫ ﲰﻴﺖ ﺑﻪ‬
‫ﺭﺟﻼ ﱂ ﻳﻨﺼﺮﻑ ﰱ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻟﻠﺘﻌﺮﻳﻒ ﻭﻭﺯﻥ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻳﻨﺼﺮﻑ ﰲ ﺍﻟﻨﻜﺮﺓ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺧﻠﻒ‬

‫‪،‬‬
‫ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﺼﻘﻠﻰ ﺍﳌﻘﺮﺉ ﺻﺎﺣﺐ ﻋﻠﻰ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﻴﺪ ﺍﳊﻮﰲ ﻣﻦ ﺣﻮﻑ ﻣﺼﺮ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺎﺏ ﺇﻋﺮﺍﺏ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﰲ ﺗﺴﻊ ﳎﻠﺪﺍﺕ ﻛﺒﺎﺭ‪ ،‬ﻭﺻﻨﻒ ﰱ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻛﺘﺎﺏ ﺍﻹﻛﺘﻔﺎﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﺃﺭﻯ ﺃﻧﻪ ﻛﺎﻥ ﻓﻴﻤﺎ‬
‫ﺑﻌﺪ ﺳﻨﺔ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔ‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﺑﻦ ﺍﻟﻌﺒﺎﺱ‬

‫‪،‬‬
‫ﺍﺑﻦ ﻋﺒﺎﺩ ﺍﻟﻮﺯﻳﺮ ﺍﳌﻠﻘﺐ ﺑﺎﻟﺼﺎﺣﺐ‪ ،‬ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻄﺎﻟﻘﺎﻥ‪ ،‬ﻭﻫﻲ ﻭﻻﻳﺔ ﺑﲔ ﻗﺰﻭﻳﻦ ﻭﺃﻬﺑﺮ‪،‬‬
‫ﻭﻫﻲ ﻋﺪﺓ ﻗﺮﻯ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻷﺳﻢ‪ ،‬ﻭﲞﺮﺍﺳﺎﻥ ﺑﻠﺪﺓ ﺗﺴﻤﻰ ﺍﻟﻄﺎﻟﻘﺎﻥ ﻏﲑ ﻫﺬﻩ‪ ،‬ﺧﺮﺝ ﻣﻨﻬﺎ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻫﻜﺬﺍ ﻧﺴﺒﻪ ﺍﶈﺪﺛﻮﻥ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺮﺳﺘﻤﻲ ﺷﺎﻋﺮﻩ‪ ،‬ﻳﻬﲏﺀ ﺑﻦ ﻋﺒﺎﺩ ﻗﺎﻝ‪:‬‬
‫ﻳﻬﲎ ﺍﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﻋﺒﺎﺱ ﺑﻦ ﳒﺪ ‪ ...‬ﻭﺍﷲ ﺗﻌﻤﻰ ﺑﺎﻟﻜﺮﺍﻣﺔ ﺗﺮﺩﻑ‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻟﺴﻼﻣﻲ ﻳﻬﺠﻮﻩ‪:‬‬
‫ﻳﺎ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﻋﺒﺎﺱ ‪ ...‬ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺣﺮﻫﺎ‬
‫ﺗﻨﻜﺮ ﺍﳉﱪ ﻭﺃﺧﺮﺟﺖ ‪ ...‬ﺇﱃ ﺩﻧﻴﺎﻙ ﻛﺮﻫﺎ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﺃﺧﻼﻕ ﺍﻟﻮﺯﻳﺮﻳﻦ‪ :‬ﻛﺎﻥ ﻋﺒﺎﺩ ﻳﻠﻘﺐ ﺍﻷﻣﲔ‪ ،‬ﻭﻛﺎﻥ ﺩﻳﻨﺎ ﺧﲑﺍ‪ ،‬ﻣﻘﺪﻣﺎ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﻜﺘﺎﺑﺔ‪ .‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻛﺘﺐ ﺍﻷﻣﲔ ﰲ ﺭﻛﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻛﻤﺎ ﻛﺘﺐ ﺍﻟﻌﻤﻴﺪ ﻟﺼﺎﺣﺐ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﺍﻻﻣﲔ ﻛﺎﻥ ﻳﻨﺼﺮ ﻣﺬﻫﺐ ﺍﻷﺷﻨﺎﱏ‬
‫ﺗﺪﻳﻨﺎ‪ ،‬ﻭﻃﻠﺒﺎ ﻟﻠﺰﻟﻔﻰ ﻋﻨﺪ ﺭﺑﻪ‪ ،‬ﻭﺍﻟﻌﻤﻴﺪ ﻛﺎﻥ ﻳﻌﻤﻞ ﻟﻌﺎﺟﻠﺘﻪ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻛﺎﻥ ﺍﻷﻣﲔ ﻣﻌﻠﻤﺎ ﺑﻘﺮﻳﺔ ﻣﻦ ﻗﺮﻯ‬
‫ﻃﺎﻟﻘﺎﻥ ﺍﻟﺪﻳﻠﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻛﺎﻥ ﻭﺍﻟﺪﻩ ﺍﻟﻌﻤﻴﺪ ﳔﺎﻻ ﰲ ﺳﻮﻕ ﺍﳊﻨﻄﺔ ﺑﻘﻢ‪ ،‬ﻭﺍﻟﺼﺎﺣﺐ ﻣﻊ ﺷﻬﺮﺗﻪ ﺑﺎﻟﻌﻠﻮﻡ‪ ،‬ﻭﺁﺧﺬﻩ‬
‫ﻣﻦ ﻛﻞ ﻓﻦ ﻣﻨﻬﺎ ﺑﺎﻟﻨﺼﻴﺐ ﺍﻟﻮﺍﻓﺮ‪ ،‬ﻭﺍﳊﻆ ﺍﻟﺰﺍﺋﺪ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻣﺎ ﺃﻭﺗﻴﻪ ﻣﻦ ﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﻭﻭﻓﻖ ﳊﺴﻦ ﺍﻟﺴﻴﺎﺳﺔ‬
‫ﻭﺍﻟﺮﺟﺎﺣﺔ‪ ،‬ﻣﺴﺘﻐﻦ ﻋﻦ ﺍﻟﻮﺻﻒ‪ ،‬ﻣﻜﺘﻒ ﻋﻦ ﺍﻷﺧﺒﺎﺭ ﻋﻨﻪ ﻭﺍﻟﺮﺻﻒ‪ ،‬ﻣﻮﻟﺪﻩ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﺳﻨﺔ ﺳﺖ ﺳﺖ‬
‫ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻭﻭﺯﺭ ﳌﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺃﰊ ﻣﻨﺼﻮﺭ ﺑﻮﻳﻪ‪ ،‬ﺑﻦ ﺭﻛﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺃﰊ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺑﻮﻳﻪ‪ ،‬ﻭﺃﺣﺒﻪ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﲦﺎﱐ‬
‫ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﺷﻬﺮﺍ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻣﺎﺕ ﺍﻟﺼﺎﺣﺐ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﳊﺎﻓﻆ‪ :‬ﰲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺻﻔﺮ‪ ،‬ﺳﻨﺔ‬
‫ﲬﺲ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻋﺒﺎﺩ ﻳﻜﲎ ﺑﺎﳊﺴﻦ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ ﺍﻳﻀﺎ‪ ،‬ﲰﻊ ﺃﺑﺎ ﺧﻠﻴﻔﺔ‬
‫ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﳋﺒﺎﺏ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺒﻐﺪﺍﺩﻳﻦ‪ ،‬ﻭﺍﻷﺻﻔﻬﺎﻧﻴﲔ‪ ،‬ﻭﺍﻟﺮﺍﺯﻳﲔ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺎﺑﺎ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻧﺼﺮ‬
‫ﻓﻴﻪ ﺍﻻﻋﺘﺰﺍﻝ ﻭﺟﻮﺩ ﻓﻴﻪ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻨﻪ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﺍﻷﺻﻔﻬﺎﱏ‪ ،‬ﻭﻣﺎﺕ ﻋﺒﺎﺩ ﰲ‬
‫ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻣﺎﺕ ﻓﻴﻬﺎ ﻷﺑﻨﻪ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﻛﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺧﱪ ﻋﺒﺎﺩ ﺃﰊ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻓﻬﻮ ﻣﻨﻘﻮﻝ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻨﺘﻈﻢ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻣﻦ ﺗﺼﻨﻴﻒ ﺃﰊ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ‪ .‬ﻭﺑﲔ ﻋﺒﺎﺩ ﻭﺑﲔ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺑﻦ‬
‫ﲪﺎﺩ ﺍﻟﻘﺎﺿﻲ ﻣﻜﺎﺗﺒﺎﺕ ﻭﻣﺮﺍﺳﻼﺕ‪ ،‬ﻣﺬﻛﻮﺭﺓ ﻣﺪﻭﻧﺔ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ ﰲ ﺑﺪﺀ ﺃﻣﺮﻩ ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﳜﺪﻡ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻋﻠﻴﺎ ﺧﺎﺻﺔ‪ ،‬ﻓﺘﺮﻗﺖ ﺑﻪ ﺍﳊﺎﻝ‪ ،‬ﺇﱃ‬
‫ﺃﻥ ﻛﺘﺐ ﳌﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺑﻦ ﺭﻛﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺑﻦ ﺑﻮﻳﻪ‪ ،‬ﺃﺧﻲ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺑﻦ ﺭﻛﻦ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﻳﻠﻤﻲ‪ .‬ﻭﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‬
‫ﺣﻴﻨﺌﺬ ﺃﻣﲑ‪ ،‬ﻭﺃﺣﺴﻦ ﰱ ﺧﺪﻣﺘﻪ‪ ،‬ﻭﺣﺼﻞ ﻟﻪ ﻋﻨﺪﻩ ﺑﻘﺪﻡ ﺍﳋﺪﻣﺔ ﻗﺪﻡ‪ ،‬ﻭﺃﻧﺲ ﻣﻨﻪ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﻛﻔﺎﻳﺔ ﻭﺷﻬﺎﻣﺔ‪،‬‬
‫ﻭﻭﱃ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﺑﻼﺩﻩ ﺑﺎﻟﺮﻯ ﻭﺃﺻﺒﻬﺎﻥ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻨﻮﺍﺣﻰ‪ ،‬ﺧﻠﻊ ﻋﻠﻰ ﺃﰉ ﺍﻟﻔﺘﺢ ﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻭﺯﻳﺮ ﺃﺑﻴﻪ ﺧﻠﻊ‬
‫ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻭﺃﺟﺮﺍﻩ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﰱ ﺃﻳﺎﻡ ﺃﺑﻴﻪ‪ ،‬ﺇﱃ ﺃﻥ ﻗﺘﻞ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺗﺮﲨﺘﻪ‪ ،‬ﻭﺍﺳﺘﻮﺯﺭ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﺍﺳﺘﻮﱃ‬
‫ﻋﻠﻰ ﺃﻣﻮﺭﻩ‪ ،‬ﻭﺣﻜﻤﻪ ﰲ ﺃﻣﻮﺍﻟﻪ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻋﻠﻰ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﺁﺕ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻛﺎﻥ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﺃﺧﻮ ﻣﺆﻳﺪ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻗﺪ ﻫﺮﺏ ﻣﻦ ﺃﺧﻴﻪ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﻟﺘﺠﺄ ﲞﺮﺍﺳﺎﻥ ﺇﱃ ﺍﻟﺴﺎﻣﺎﻧﻴﺔ‪ ،‬ﻭﻫﻮ ﻭﻗﺎﺑﻮﺱ ﺑﻦ ﻭﴰﻜﲑ‪ ،‬ﰲ ﺃﺧﺒﺎﺭ‬
‫ﻳﻀﻴﻖ ﻛﺘﺎﺑﻨﺎ ﻋﻨﻬﺎ‪ ،‬ﻓﻨﻔﺬ ﺍﻟﺼﺎﺣﺐ ﺇﻟﻴﻪ ﻭﺃﺣﻀﺮﻩ‪ ،‬ﻭﻣﻠﻜﻪ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﺄﻗﺮ ﺍﻟﺼﺎﺣﺐ ﻋﻠﻰ ﺃﻣﺮﻩ‪ ،‬ﻓﺄﺭﺍﺩ ﺍﻟﺼﺎﺣﺐ‬
‫ﺍﺧﺘﺒﺎﺭﻩ‪ ،‬ﻫﻞ ﰲ ﻧﻔﺴﻪ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﳑﺎ ﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ؟ ﺍﻟﺬﻱ ﺃﻭﺟﺐ ﻫﺮﺏ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺎﺳﺘﻌﻔﺎﻩ ﻣﻦ‬
‫ﺍﳋﺪﻣﺔ ﻭﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ :‬ﻟﻚ ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺇﺭﺙ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻛﻤﺎ ﻟﻨﺎ ﻣﻦ ﺇﺭﺙ ﺍﻹﻣﺎﺭﺓ‪،‬‬
‫ﻓﺴﺒﻴﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﺎ ﺃﻥ ﳛﺘﻔﻆ ﲝﻘﻪ ﻭﱂ ﻳﻌﻔﻪ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻋﻠﻰ ﺃﻣﺮﻩ ﻣﻌﻪ‪ ،‬ﺇﱃ ﺃﻥ ﻣﺎﺕ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﺗﺼﺪﺭ‬
‫ﻋﻦ ﺃﻣﺮﻩ‪ ،‬ﻭﺍﳌﻠﻚ ﻳﺪﺑﺮ ﺑﺮﺃﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻗﺎﻝ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻗﻮﻻ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺼﺎﺣﺐ ﻗﻮﻻ‪ ،‬ﺍﻣﺘﺜﻞ ﻗﻮﻝ ﺍﻟﺼﺎﺣﺐ‪،‬‬
‫ﻭﺗﺮﻙ ﻗﻮﻝ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪.‬‬

‫ﻭﻟﻠﺼﺎﺣﺐ ﺃﺧﺒﺎﺭ ﺣﺴﺎﻥ ﰲ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻣﻊ ﺭﻗﺎﻋﺔ ﻛﺎﻧﺖ ﻓﻴﻪ‪ ،‬ﻭﻭﺻﻔﻪ ﺍﻹﻣﺘﺎﻉ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ‬
‫ﻛﺜﲑ ﺍﶈﻔﻮﻅ‪ ،‬ﺣﺎﺿﺮ ﺍﳉﻮﺍﺏ‪ ،‬ﻓﺼﻴﺢ ﺍﻟﻠﺴﺎﻥ ﻗﺪ ﻧﺘﻒ ﻣﻦ ﻛﻞ ﺃﺩﺏ ﺷﻴﺌﺎ‪ ،‬ﻭﺃﺧﺬ ﻣﻦ ﻛﻞ ﻓﻦ ﻃﺮﻓﺎ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ‬
 ‫ﻋﻠﻴﻪ ﻛﻼﻡ ﺍﳌﺘﻜﻠﻤﲔ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﻛﺘﺎﺑﺘﻪ ﻣﻬﺠﻨﺔ ﺑﻄﺮﺍﺋﻘﻬﻢ‪ ،‬ﻭﻣﻨﺎﻇﺮﻬﺗﻢ ﻣﺸﻮﺑﺔ ﺑﻌﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻮ ﺷﺪﻳﺪ‬
‫ﺍﻟﺘﻌﺼﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺍﻟﻨﺎﻇﺮﻳﻦ ﰲ ﺃﺟﺰﺍﺋﻬﺎ‪ ،‬ﻛﺎﳍﻨﺪﺳﺔ‪ ،‬ﻭﺍﻟﻄﺐ‪ ،‬ﻭﺍﻟﺘﻨﺠﻴﻢ‪ ،‬ﻭﺍﳌﻮﺳﻴﻘﻰ‪ ،‬ﻭﺍﳌﻨﻄﻖ‪،‬‬
‫ﻭﺍﻟﻌﺪﺩ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻣﻦ ﺍﳉﺰﺀ ﺍﻹﻻﻫﻰ ﺧﱪ ﻭﺍﻟﻘﻮﺍﰱ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻟﻴﺲ ﺑﺰﺍﻝ‪ ،‬ﻭﺑﺪﻳﻬﺘﻪ ﻏﺰﺍﺭﺓ‪ .‬ﻭﺃﻣﺎ ﺭﻭﻳﺘﻪ‬
‫ﻓﺨﻮﺍﺭﺓ‪ ،‬ﻭﻃﺎﻟﻌﻪ ﺍﳉﻮﺯﺍﺀ ﻭﺍﻟﺸﻌﺮﻯ‪ ،‬ﻓﻘﺮﻳﺘﻪ ﻣﻨﻪ‪ ،‬ﻭﻳﺘﺸﺒﻊ ﲟﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻣﻘﺎﻟﺔ ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻭﻻﻳﺮﺟﻊ ﺇﱃ‬
‫ﺍﻟﺘﺄﻟﻪ ﻭﺍﻟﺮﻗﺔ‪ ،‬ﻭﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﳚﻤﻌﻮﻥ ﻋﻨﻪ ﳉﺮﺍﺀﺗﻪ ﻭﺳﻼﻃﺘﻪ ﻭﺍﻗﺘﺪﺍﺭﻩ ﻭﺑﻄﺸﺘﻪ‪ .‬ﺷﺪﻳﺪ‬
‫ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻃﻔﻴﻒ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻃﻮﻳﻞ ﺍﻟﻌﺘﺎﺏ‪ ،‬ﺑﺬﻱﺀ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻳﻌﻄﻰ ﻛﺜﲑﺍ ﻗﻠﻴﻼ " ﻳﻌﻄﻰ ﺍﻟﻜﺜﲑ ﺍﻟﻘﻠﻴﻞ " ﻣﻐﻠﻮﺏ‬
‫ﲝﺮﺍﺭﺓ ﺍﻟﺮﺃﺱ‪ ،‬ﺳﺮﻳﻊ ﺍﻟﻐﻀﺐ‪ ،‬ﺑﻌﻴﺪ ﺍﻟﻔﻴﺌﺔ ﻗﺮﻳﺐ ﺍﻟﻄﲑﺓ‪ ،‬ﺣﺴﻮﺩ ﺣﻘﻮﺩ‪ ،‬ﻭﺣﺴﺪﻩ ﻭﻗﻒ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻔﻀﻞ‪،‬‬
‫ﻭﺣﻘﺪﻩ ﺳﺎﺭ ﺇﱃ ﺃﻫﻞ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺘﺼﺮﻓﻮﻥ ﻓﻴﺨﺎﻓﻮﻥ ﺳﻄﻮﺗﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻨﺘﺠﻌﻮﻥ ﻓﻴﺨﺎﻓﻮﻥ ﺟﻔﻮﺗﻪ‪.‬‬
‫ﻭﻗﺪ ﻗﺘﻞ ﺧﻠﻘﺎ‪ ،‬ﻭﺃﻫﻠﻚ ﻧﺎﺳﺎ‪ ،‬ﻭﻧﻔﻰ ﺃﻣﺔ ﳔﻮﺓ ﻭﺑﻐﻴﺎ‪ ،‬ﻭﲡﱪﺍ ﻭﺯﻫﻮﺍ ﻭﻣﻊ ﻫﺬﺍ ﳜﺪﻋﻪ ﺍﻟﺼﱯ‪ ،‬ﻭﳜﻠﺒﻪ ﺍﻟﻐﱮ‪ .‬ﻷﻥ‬
‫ﺍﳌﺪﺧﻞ ﻋﻠﻴﻪ ﻭﺍﺳﻊ‪ ،‬ﻭﺍﳌﺄﺗﻰ ﺇﻟﻴﻪ ﺳﻬﻞ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻘﺎﻝ‪ " :‬ﻣﻮﻻﻧﺎ ﻳﺘﻘﺪﻡ ﺑﺄﻥ ﺃﻋﺎﺭ ﺷﻴﺌﺎ ﻣﻦ ﻛﻼﻣﻪ ﻭﺭﺳﺎﺋﻠﻪ‪،‬‬
‫ﻣﻨﻈﻮﻣﺔ ﻭﻣﻨﺜﻮﺭﺓ‪ ،‬ﻓﻤﺎ ﺟﺒﺖ ﺍﻻﺭﺽ ﺇﻟﻴﻪ ﻣﻦ ﻓﺮﻏﺎﻧﺔ‪ ،‬ﻭﻣﺼﺮ‪ ،‬ﻭﺗﻔﻠﻴﺲ‪ ،‬ﺇﻻ ﻷﺳﺘﻔﻴﺪ ﻛﻼﻣﻪ‪ ،‬ﻭﺃﻓﺼﺢ ﺑﻪ‪،‬‬
‫ﻭﺃﺗﻌﻠﻢ ﺑﻪ ﺍﻟﺒﻼﻏﺔ‪ :‬ﻣﻨﻪ‪ :‬ﻟﻜﺄﳕﺎ ﺭﺳﺎﺋﻞ ﻣﻮﻻﻧﺎ ﺳﻮﺭ ﻗﺮﺁﻥ‪ .‬ﻭﻓﻘﺮﻩ ﺁﻳﺎﺕ ﻓﺮﻗﺎﻥ‪ .‬ﻭﺍﺣﺘﺠﺎﺟﻪ ﰱ ﺃﺛﻨﺎﺋﻬﺎ ﺑﺮﻫﺎﻥ‪.‬‬
‫ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﲨﻊ ﺍﻟﻌﺎﱂ ﰲ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺃﺑﺮﺯ ﲨﻴﻊ ﻗﺪﺭﺗﻪ ﰲ ﺷﺨﺺ‪ ،‬ﻓﻴﻠﲔ ﻋﻨﺪ ﺫﻟﻚ ﻭﻳﺬﻭﺏ‪ ،‬ﻭﻳﻠﻬﻰ ﻋﻦ ﻛﻞ ﻣﻬﻢ ﻟﻪ‪ ،‬ﻭﻳﻨﺴﻰ ﻛﻞ ﻓﺮﻳﻀﺔ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻳﺘﻘﺪﻡ ﺇﱃ ﺍﳋﺎﺯﻥ‪ ،‬ﺑﺄﻥ ﳜﺮﺝ ﺇﻟﻴﻪ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﻣﻊ ﺍﻟﻮﺭﻕ ﻭﺍﻟﻮﺭﻕ‪ ،‬ﻭﻳﺴﻬﻞ ﺍﻹﺫﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺘﻤﻜﻦ‬
‫ﻣﻦ ﳎﻠﺴﻪ‪ ،‬ﻓﻬﺬﺍ ﻫﺬﺍ‪ ،‬ﰒ ﻳﻌﻤﻞ ﰲ ﺃﻭﻗﺎﺕ ﻛﺎﻟﻌﻴﺪ ﻭﺍﻟﻔﻀﻞ ﺷﻌﺮﺍ‪ ،‬ﻭﻳﺪﻓﻌﻪ ﺇﱃ ﺃﰉ ﻋﻴﺴﻰ ﺑﻦ ﺍﳌﻨﺠﻢ‪ ،‬ﻭﻳﻘﻮﻝ‬
‫ﻟﻪ‪ :‬ﻗﺪ ﳓﻠﺘﻚ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ‪ ،‬ﺍﻣﺪﺣﲏ ﻬﺑﺎ ﰲ ﲨﻠﺔ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﻛﻦ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﳌﻨﺸﺪﻳﻦ‪ ،‬ﻓﻴﻔﻌﻞ ﺫﻟﻚ ﺃﺑﻮ‬
‫ﻋﻴﺴﻰ‪ ،‬ﻭﻫﻮ ﺑﻐﺪﺍﺩﻯ ﳏﻜﻚ ﻗﺪ ﺷﺎﺥ ﻋﻠﻰ ﺍﳋﺪﺍﺋﻊ ﻭﲢﻨﻚ‪ ،‬ﻭﻳﻨﺸﺪ ﻓﻴﻘﻮﻝ ﻟﻪ ﻋﻨﺪ ﲰﺎﻋﻪ ﺷﻌﺮﻩ ﰱ ﻧﻔﺴﻪ‪،‬‬
‫ﻭﻭﺻﻔﻪ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﻭﻣﺪﺣﻪ ﻣﻦ ﲡﺒﲑﻩ‪ ،‬ﺃﻋﺪ ﻳﺎ ﺃﺑﺎ ﻋﻴﺴﻰ‪ ،‬ﻓﺈﻧﻚ ﻭﺍﷲ ﳎﻴﺪ ﺯﻩ ﻳﺎ ﺃﺑﺎ ﻋﻴﺴﻰ‪ ،‬ﻗﺪ ﺻﻔﺎ ﺫﻫﻨﻚ‪،‬‬
‫ﻭﺟﺎﺩﺕ ﻗﺮﳛﺘﻚ ﻭﺗﻨﻘﺤﺖ ﻗﻮﺍﻓﻴﻚ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺍﻟﻄﺮﺍﺯ ﺍﻻﻭﻝ ﺣﲔ ﺃﻧﺸﺪﺗﻨﺎ ﰲ ﺍﻟﻌﻴﺪ ﺍﳌﺎﺿﻲ‪ :‬ﺍﺠﻤﻟﺎﻟﺲ ﲣﺮﺝ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻬﺗﺐ ﳍﻢ ﺍﻟﺬﻛﺎﺀ‪ ،‬ﻭﻳﺰﻳﺪﻫﻢ ﺍﻟﻔﻄﻨﺔ‪ ،‬ﻭﲢﻮﻝ ﺍﻟﻜﻮﺩﻥ ﻋﺘﻴﻘﺎ‪ ،‬ﻭﺍﶈﻤﺮ ﺟﻮﺍﺩﺍ‪ ،‬ﰒ ﻻﻳﺼﺮﻓﻪ ﻋﻦ ﳎﻠﺴﻪ ﺇﻻ‬
‫ﲜﺎﺋﺰﺓ ﺳﻨﻴﺔ‪ ،‬ﻭﻋﻄﻴﺔ ﻫﻨﻴﺔ‪ ،‬ﻭﻳﻐﺎﻳﻆ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﻭﻏﲑﻫﻢ‪ ،‬ﻷﻬﻧﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺃﺑﺎ ﻋﻴﺴﻰ ﻻﻳﻘﺮﺽ‬
‫ﻣﺼﺮﺍﻋﺎ‪ ،‬ﻭﻻﻳﺰﻥ ﺑﻴﺘﺎ‪ ،‬ﻭﻻﻳﺬﻭﻕ ﻋﺮﻭﺿﺎ‪.‬‬
‫ﻗﺎﻝ ﻳﻮﻣﺎ‪ :‬ﻣﻦ ﰲ ﺍﻟﺪﺍﺭ؟ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﺎﺗﺐ ﻭﺍﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻓﻌﻤﻞ ﰲ ﺍﳊﺎﻝ ﺑﻴﺘﲔ‪ ،‬ﻭﻗﺎﻝ ﻹﻧﺴﺎﻥ ﺑﲔ‬
‫ﻳﺪﻳﻪ‪ :‬ﺇﺫﺍ ﺃﺫﻧﺖ ﳍﺬﻳﻦ‪ ،‬ﻓﺎﺩﺧﻞ ﺑﻌﺪﳘﺎ ﺑﺴﺎﻋﺔ‪ ،‬ﻭﻗﻞ ﻗﺪ ﻗﻠﺖ ﺑﻴﺘﲔ‪ ،‬ﻓﺈﻥ ﺭﲰﺖ ﱄ ﺇﻧﺸﺎﺩﳘﺎ ﺃﻧﺸﺪﻬﺗﻤﺎ‪ ،‬ﻭﺍﺯﻋﻢ‬
‫ﺃﻧﻚ ﺑﺪﻫﺖ ﻬﺑﻤﺎ‪ ،‬ﻭﻻﲡﺰﻉ ﻣﻦ ﺗﺄﻓﻔﻲ ﺑﻚ‪ ،‬ﻭﻻﺗﻔﺰﻉ ﻣﻦ ﺗﻜﱪﻯ ﻋﻠﻴﻚ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﺒﻴﺘﲔ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻣﺮﻩ ﺑﺎﳋﺮﻭﺝ ﺇﱃ‬
‫ﺻﺤﻦ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺃﺫﻥ ﻟﻠﺮﺟﻠﲔ ﺣﱴ ﻭﺻﻼ‪ ،‬ﻓﻠﻤﺎ ﺟﻠﺴﺎ ﻭﺃﻧﺴﺎ‪ ،‬ﺩﺧﻞ ﺍﻵﺧﺮ ﻋﻠﻰ ﺗﻔﻴﺌﺘﻬﻤﺎ ﻭﻭﻗﻒ ﻟﻠﺨﺪﻣﺔ‪،‬‬
‫ﻭﺃﺧﺬ ﻳﺘﻠﻤﻆ ﻳﺮ ﺃﻧﻪ ﻳﻘﺮﺽ ﺷﻌﺮﺍ‪ ،‬ﰒ ﻗﺎﻝ ﻳﺎ ﻣﻮﻻﻧﺎ‪ :‬ﻗﺪ ﺣﻀﺮﱏ ﺑﻴﺘﺎﻥ‪ ،‬ﻓﺈﻥ ﺃﺫﻧﺖ ﺃﻧﺸﺪﺕ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻧﺖ‬
‫ﺇﻧﺴﺎﻥ ﺃﺧﺮﻕ ﺳﺨﻴﻒ‪ ،‬ﻻ ﺗﻘﻮﻝ ﺷﻴﺌﺎ ﻓﻴﻪ ﺧﲑ‪ ،‬ﺍﻛﻔﲏ ﺃﻣﺮﻙ ﻭﺷﻌﺮﻙ‪ ،‬ﻗﺎﻝ ﻳﺎ ﻣﻮﻻﻧﺎ‪ :‬ﻫﻲ ﺑﺪﻳﻬﱵ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺴﺮﺗﲏ ﻇﻠﻤﺘﲏ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﺎﲰﻊ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺎ ﺑﺎﺭﻋﲔ‪ ،‬ﻭﺇﻻ ﻓﻌﺎﻣﻠﲏ ﲟﺎ ﲢﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﳊﻮﺡ‪ ،‬ﻫﺎﺕ‪،‬‬
‫ﻓﺄﻧﺸﺪ‪:‬‬
 ‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺼﺎﺣﺐ ﺗﺎﺝ ﺍﻟﻌﻼ ‪ ...‬ﻻﲡﻌﻠﲏ ﻧﺰﻫﺔ ﺍﻟﺸﺎﻣﺖ‬
‫ﲟﻠﺤﺪ ﻳﻜﲎ ﺃﺑﺎ ﻗﺎﺳﻢ ‪ ...‬ﻭﳎﱪ ﻳﻌﺰﻯ ﺇﱃ ﺛﺎﺑﺖ‬

‫ﻓﻘﺎﻝ‪ :‬ﻗﺎﺗﻠﻚ ﺍﷲ‪ ،‬ﻟﻘﺪ ﺃﺣﺴﻨﺖ ﻭﺃﻧﺖ ﻣﺴﻲﺀ ﻗﺎﻝ ﱄ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ :‬ﻭﻛﺪﺕ ﺃﺗﻔﻘﺎ ﻏﻴﻈﺎ‪ ،‬ﻷﱐ ﻋﻠﻤﺖ ﺃﻬﻧﺎ ﻣﻦ‬
‫ﻓﻌﻼﺗﻪ ﺍﳌﻌﺮﻭﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﳉﺎﻫﻞ ﻻ ﻳﻘﺮﺽ ﺑﻴﺘﺎ‪ ،‬ﰒ ﺣﺪﺛﲎ ﺍﳋﺎﺩﻡ ﺍﳊﺪﻳﺚ ﻳﻘﻀﻪ ﻭﺍﻟﺬﻯ ﻏﻠﻄﻪ ﰲ ﻧﻔﺴﻪ‪،‬‬
‫ﻭﲪﻠﻪ ﻋﻠﻰ ﺍﻹﻋﺠﺎﺏ ﺑﻔﻀﻠﻪ‪ ،‬ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﺑﺮﺃﻳﻪ‪ ،‬ﺃﻧﻪ ﱂ ﳚﺒﻪ ﻗﻂ ﺑﺘﺨﻄﺌﺔ‪ ،‬ﻭﻻ ﻗﻮﺑﻞ ﺑﺘﺴﻮﺋﺔ‪ ،‬ﻷﻧﻪ ﻧﺸﺄ ﻋﻠﻰ ﺃﻥ‬
‫ﻳﻘﺎﻝ‪ :‬ﺃﺻﺎﺏ ﺳﻴﺪﻧﺎ‪ ،‬ﻭﺻﺪﻕ ﻣﻮﻻﻧﺎ‪ - ،‬ﻭﺍﷲ ﺩﺭﻩ ‪ -‬ﻣﺎ ﺭﺃﻳﻨﺎ ﻣﺜﻠﻪ‪ ،‬ﻣﻦ ﺍﺑﻦ ﻋﺒﺪ ﻛﺎﻥ ﻣﻀﺎﻓﺎ ﺇﻟﻴﻪ؟ ﻭﻣﻦ ﺍﺑﻦ‬
‫ﺛﻮﺍﺑﺔ ﻧﻘﻴﺴﻪ ﻋﻠﻴﻪ؟ ﻭﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺼﻮﱃ؟ ﻣﻦ ﺻﺮﻳﻊ ﺍﻟﻐﻮﺍﱐ؟ ﻣﻦ ﺃﺷﺠﻊ ﺍﻟﺴﻠﻤﻲ؟ ﺇﺫﺍ ﺳﻠﻜﺎ‬
‫ﻃﺮﻳﻘﻬﻤﺎ‪ ،‬ﻗﺪ ﺍﺳﺘﺪﺭﻙ ﻣﻮﻻﻧﺎ ﻋﻠﻰ ﺍﳋﻠﻴﻞ ﰲ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﻋﻠﻲ ﺃﰉ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻋﻠﻲ ﺃﰉ ﻳﻮﺳﻒ‬
‫ﰲ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻋﻠﻲ ﺍﻹﺳﻜﺎﰲ ﰲ ﺍﻟﻮﺍﺯﻧﺔ‪ ،‬ﻭﻋﻠﻲ ﺍﺑﻦ ﻧﻮﲞﺖ ﰲ ﺍﻵﺭﺍﺀ ﻭﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﻭﻋﻠﻲ ﺍﺑﻦ ﳎﺎﻫﺪ ﰲ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻋﻠﻲ ﺍﺑﻦ ﺟﺮﻳﺮ ﰱ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﻋﻠﻲ ﺃﺭﺳﻄﻄﺎﻟﻴﺲ ﰲ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻋﻠﻲ ﺍﻟﻜﻨﺪﻯ ﰲ ﺍﳉﺪﻝ‪ ،‬ﻭﻋﻠﻲ ﺍﺑﻦ‬
‫ﺳﲑﻳﻦ ﰲ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻋﻠﻲ ﺃﰉ ﺍﻟﻌﻴﻨﺎﺀ ﰲ ﺍﻟﺒﺪﻳﻬﺔ‪ ،‬ﻭﻋﻠﻲ ﺍﺑﻦ ﺃﰉ ﺧﺎﻟﺪ ﰲ ﺍﳋﻂ‪ ،‬ﻭﻋﻠﻲ ﺍﳉﺎﺣﻆ ﰲ ﺍﳊﻴﻮﺍﻥ‪،‬‬
‫ﻭﻋﻠﻲ ﺳﻬﻞ ﺑﻦ ﻫﺎﺭﻭﻥ ﰲ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻋﻠﻲ ﻳﻮﺣﻨﺎ ﰲ ﺍﻟﻄﺐ‪ ،‬ﻭﻋﻠﻲ ﺍﺑﻦ ﻳﺰﻳﺪ ﰱ ﺍﻟﻔﺮﺩﻭﺱ‪ ،‬ﻭﻋﻠﻲ ﻋﻴﺴﻰ ﺑﻦ‬
‫ﻛﻌﺐ ﰲ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻋﻠﻲ ﺍﻟﻮﺍﻗﺪﻯ ﰲ ﺍﳊﻔﻆ‪ ،‬ﻭﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ ﰱ ﺍﻟﺒﺪﻝ‪ ،‬ﻭﻋﻠﻲ ﺑﲎ ﺛﻮﺍﺑﺔ ﰲ ﺍﻟﺘﻘﻨﻴﺔ‪ ،‬ﻭﻋﻠﻲ‬
‫ﺍﻟﺴﺮﻱ ﺍﻟﺴﻘﻄﻲ ﰲ ﺍﳋﻄﺮﺍﺕ ﻭﺍﻟﻮﺳﺎﻭﺱ‪ ،‬ﻭﻋﻠﻰ ﻣﺰﻳﺪ ﰲ ﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻭﻋﻠﻰ ﺃﰉ ﺍﳊﺴﻦ ﺍﻟﻌﺮﻭﺿﻲ ﰲ ﺍﺳﺘﺨﺮﺍﺝ‬
‫ﺍﳌﻌﻤﻲ‪ ،‬ﻭﻋﻠﻰ ﺑﲎ ﺑﺮﻣﻚ ﰲ ﺍﳉﻮﺩ‪ ،‬ﻭﻋﻠﻰ ﺫﻱ ﺍﻟﺮﻳﺎﺳﺘﲔ ﰲ ﺍﻟﺘﺪﺑﲑ‪ ،‬ﻭﻋﻠﻰ ﺳﻄﻴﺢ ﰲ ﺍﻟﻜﻬﺎﻧﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﰉ‬
‫ﺍﶈﻴﺎﺓ ﺧﺎﻟﺪ ﺑﻦ ﺳﻨﺎﻥ ﰲ ﺩﻋﻮﺍﻩ‪ ،‬ﻫﻮ ﻭﺍﷲ ﺃﻭﱃ ﺑﻘﻮﻝ ﺃﰊ ﺷﺮﻳﺢ‪ ،‬ﺃﻭﺱ ﺑﻦ ﺣﺠﺮ ﺍﻟﺘﻤﻴﻤﻰ‪ ،‬ﰲ ﻓﻀﺎﻟﺔ ﺑﻦ ﻛﻠﺪﺓ‬
‫ﺃﰉ ﺩﻟﻴﺠﺔ‪:‬‬
‫ﺍﻷﳌﻌﻰ ﺍﻟﺬﻯ ﻳﻈﻦ ﺑﻚ ﺍﻟﻈﻦ ﻛﺄﻥ ﻗﺪ ﺭﺃﻯ ﻭﻗﺪ ﲰﻌﺎ‬
‫ﻓﺘﺮﺍﻩ ﻋﻨﺪ ﻫﺬﺍ ﺍﳍﺬﺭ ﻭﺃﺷﺒﺎﻫﻪ‪ ،‬ﺑﺘﻠﻮﻯ ﻭﻳﺒﺘﺴﻢ‪ ،‬ﻭﻳﻄﲑ ﻓﺮﺣﺎ ﺑﻪ ﻭﻳﻨﻘﺴﻢ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻭﻻ ﻛﺬﻯ ﲦﺮﺓ ﺍﻟﺴﺒﻖ ﳍﻢ‪،‬‬
‫ﻭﻗﺼﺪﻧﺎ ﺃﻥ ﻧﻠﺤﻘﻬﻢ‪ ،‬ﺃﻭ ﻧﻘﻔﻮﺍ ﺃﺛﺮﻫﻢ‪ ،‬ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻳﺘﺸﺎﺟﻰ ﻭﻳﺘﺤﺎﻳﻚ‪ ،‬ﻭﻳﻠﻮﻯ ﺷﺪﻗﻪ‪ ،‬ﻭﻳﺒﺘﻠﻊ ﺭﻳﻘﻪ‪ ،‬ﻭﻳﺮﺩ‬
‫ﻛﺎﻵﺧﺬ‪ ،‬ﻭﻳﺄﺧﺬ ﻛﺎﳌﺘﻤﻨﻊ‪ ،‬ﻭﻳﻐﻀﺐ ﰲ ﻋﺮﺽ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﻳﺮﺿﻰ ﰲ ﻟﺒﻮﺱ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﻳﺘﻬﺎﻟﻚ ﻭﻳﺘﻤﺎﻟﻚ‪،‬‬
‫ﻭﻳﺘﻔﺎﺗﻚ ﻭﻳﺘﻤﺎﻳﻞ‪ ،‬ﻭﳛﺎﻛﻲ ﺍﳌﻮﻣﺴﺎﺕ‪ ،‬ﻭﳜﺮﺝ ﰲ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻤﺎﺟﺎﺕ‪ ،‬ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ‪ ،‬ﻳﻈﻦ ﺃﻧﻪ ﺧﺎﻑ ﻋﻠﻰ‬
‫ﻧﻘﺎﺩ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺟﻬﺎﺑﺬﺓ ﺍﻹﺧﻮﺍﻥ‪ .‬ﻭﻗﺪ ﺃﻓﺴﺪﻩ ﺃﻳﻀﺎ ﺛﻘﺔ ﺻﺎﺣﺒﻪ ﺑﻪ‪ ،‬ﻭﺗﻌﻮﻳﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻠﺔ ﲰﺎﻋﻪ ﻣﻦ ﺍﻟﻨﺎﺻﺢ‬
‫ﻓﻴﻪ‪ " ،‬ﻭﻫﻮ ﰲ ﺍﻷﺻﻞ ﳏﺪﻭﺩ ﻻﺟﺮﻡ ﺑﻘﻠﺔ ﻣﻜﺎﻥ‪ ،‬ﺩﻻﻻ ﻭﻧﺰﻗﺎ ﻭﻋﺠﺒﺎ‪ ،‬ﻭﺍﻧﺪﺭﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﺯﺩﺭﺍﺀ ﻟﻠﺼﻐﺎﺭ‬
‫ﻭﺍﻟﻜﺒﺎﺭ‪ ،‬ﻭﺟﺒﻬﺎ ﻟﻠﺼﺎﺩﺭ ﻭﺍﻟﻮﺍﺭﺩ‪ ،‬ﻭﰱ ﺍﳉﻤﻠﺔ‪ :‬ﺁﻓﺎﺗﻪ ﻛﺜﲑﺓ‪ ،‬ﻭﺫﻧﻮﺑﻪ ﲨﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻐﲎ ﺭﺏ ﻏﻔﻮﺭ‪:‬‬
‫ﺫﺭﻳﲏ ﻟﻠﻐﲎ ﺃﺳﻌﻰ ﻓﺈﱐ ‪ ...‬ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﺷﺮﻫﻢ ﺍﻟﻔﻘﲑ‬
‫ﻭﺃﺑﻌﺪﻫﻢ ﻭﺃﻫﻮﻬﻧﻢ ﻋﻠﻴﻬﻢ ‪ ...‬ﻭﺇﻥ ﺃﻣﺴﻰ ﻟﻪ ﺣﺴﺐ ﻭﺧﲑ‬
‫ﻭﻳﻘﻀﻴﻪ ﺍﻟﻨﺪﻯ ﻭﺗﺰﺩﺭﻳﻪ ‪ ...‬ﺧﻠﻴﻠﺘﻪ ﻭﻳﻨﻬﺮﻩ ﺍﻟﺼﻐﲑ‬
‫ﻭﺗﻠﻘﻰ ﺫﺍ ﺍﻟﻐﲎ ﻭﻟﻪ ﺟﻼﻝ ‪ ...‬ﻳﻜﺎﺩ ﻓﺆﺍﺩ ﺻﺎﺣﺒﻪ ﻳﻄﲑ‬
‫ﻗﻠﻴﻞ ﺫﻧﺒﻪ ﻭﺍﻟﺬﻧﺐ ﺟﻢ ‪ ...‬ﻭﻟﻜﻦ ﺍﻟﻐﲏ ﺭﺏ ﻏﻔﻮﺭ‬
 ‫ﻗﺎﻝ‪ :‬ﻓﻜﻴﻒ ﻳﺘﻢ ﻟﻪ ﺍﻷﻣﻮﺭ ﻣﻊ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ؟ ﻗﻠﺖ‪ :‬ﻭﺍﷲ ﻟﻮ ﺃﻥ ﻋﺠﻮﺯﺍ ﺑﻠﻬﺎﺀ‪ ،‬ﺃﻭ ﺃﻣﺔ ﻭﺭﻫﺎﺀ‪ ،‬ﺃﻗﻴﻤﺖ ﻣﻘﺎﻣﻪ‪،‬‬
‫ﻟﻜﺎﻧﺖ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﻴﺎﺝ‪ ،‬ﻷﻧﻪ ﻗﺪ ﺃﻣﻦ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﱂ ﻓﻌﻠﺖ؟ ﻭﱂ ﱂ ﺗﻔﻌﻞ؟ ﻭﻫﺬﺍ ﺑﺎﺏ ﻻﻳﺘﻔﻖ ﻷﺣﺪ ﻣﻦ‬
‫ﺧﺪﻡ ﺍﳌﻠﻮﻙ‪ ،‬ﺇﻻ ﲜﺪ ﺳﻌﻴﺪ‪ ،‬ﻭﻟﻘﺪ ﻧﺼﺢ ﺻﺎﺣﺒﻪ ﺍﳍﺮﻭﻱ ﰲ ﺃﻣﻮﺍﻝ ﺗﺎﻭﻳﻪ‪ ،‬ﻭﺃﻣﻮﺭ ﻣﻦ ﺍﻟﻨﻈﺮ ﺟﺎﺭﻳﺔ ﺭﻓﻌﺖ ﺇﻟﻴﻪ‪،‬‬
‫ﻓﻘﺬﻑ ﺑﺎﻟﺮﻗﻌﺔ ﺇﻟﻴﻪ‪ ،‬ﺣﱴ ﻋﺮﻑ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻗﺘﻞ ﺍﻟﺮﺍﻓﻊ ﺧﻨﻘﺎ‪ ،‬ﻫﺬﺍ ﻭﻫﻮ ﻳﺪﻳﻦ ﺑﺎﻟﻮﻋﻴﺪ‪ .‬ﻭﻗﺎﻝ ﱄ ﺍﻟﺜﻘﺔ ﻣﻦ‬
‫ﺃﺻﺤﺎﺑﻪ‪ :‬ﺭﲟﺎ ﺷﺮﻉ ﰲ ﺃﻣﺮ ﳛﻜﻢ ﻓﻴﻪ ﺑﺎﳋﻄﺎﺀ‪ ،‬ﻓﻴﻘﻠﺒﻪ ﺟﺪﻩ ﺻﻮﺍﺑﺎ‪ ،‬ﺣﱴ ﻛﺄﻧﻪ ﻋﻦ ﻭﺣﻲ‪ ،‬ﻭﺃﺳﺮﺍﺭ ﺍﷲ ﰱ ﺧﻠﻘﻪ‬
‫ﻋﻨﺪ ﺍﻻﺭﺗﻔﺎﻉ ﻭﺍﻻﳓﻄﺎﻁ ﺧﻔﻴﺔ‪ ،‬ﻭﻟﻮ ﺟﺮﺕ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻗﻀﻴﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻟﻜﺎﻥ ﻣﻌﻠﻤﺎ ﻋﻠﻰ‬
‫ﻣﺼﻄﺒﺔ ﰲ ﺷﺎﺭﻉ‪ ،‬ﺃﻭ ﰲ ﺩﺍﺭ ﻓﺈﻧﻪ ﳛﺮﺝ ﺍﻹﻧﺴﺎﻥ ﺑﺘﻔﻴﻬﻘﻪ ﻭﺗﺸﺎﺩﻗﻪ‪ ،‬ﻭﺍﺳﺘﺤﻘﺎﺭﻩ ﻭﺍﺳﺘﻜﺒﺎﺭﻩ‪ ،‬ﻭﺇﻋﺎﺩﺗﻪ ﻭﺇﺑﺪﺍﺋﻪ‪،‬‬
‫ﻭﻫﺬﻩ ﺃﺷﻜﺎﻝ ﺗﻌﺠﺐ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻭﻻ ﺗﻨﻔﺮﻫﻢ ﻋﻦ ﺍﳌﻌﻠﻤﲔ‪ ،‬ﻭﻳﻜﻮﻥ ﻓﺮﺣﻬﻢ ﺑﻪ ﺳﺒﺒﺎ ﻟﻠﻤﻼﺯﻣﺔ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ‬
‫ﺍﻟﺘﻌﻠﻢ‪ ،‬ﻭﺍﳊﻔﻆ ﻭﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫ﻫﺬﺍ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻹﻣﺘﺎﻉ ﻓﻴﻪ‪ ،‬ﻭﳑﺎ ﻭﺟﺪﺕ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﻣﻦ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻟﻠﺼﺎﺣﺐ‪ :‬ﺃﻧﻪ ﺍﺳﺘﺪﻋﻰ‬
‫ﻳﻮﻣﺎ ﺷﺮﺍﺑﺎ ﻣﻦ ﺷﺮﺍﺏ ﺍﻟﺴﻜﺮ‪ ،‬ﻓﺠﻲﺀ ﺑﻘﺪﻡ ﻣﻨﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺷﺮﺑﻪ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺑﻌﺾ ﺧﻮﺍﺻﻪ‪ :‬ﻻ ﺗﺸﺮﺑﻪ ﻓﺈﻧﻪ‬
‫ﻣﺴﻤﻮﻡ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻭﻣﺎ ﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﺻﺤﺔ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺑﺄﻥ ﲡﺮﺑﻪ ﻋﻠﻰ ﻣﻦ ﺃﻋﻄﺎﻛﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﺃﺳﺘﺠﻴﺰ ﺫﻟﻚ‬
‫ﻭﻻ ﺃﺳﺘﺤﻠﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺠﺮﺑﻪ ﻋﻠﻰ ﺩﺟﺎﺟﺔ‪ .‬ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺘﻤﺜﻴﻞ ﺑﺎﳊﻴﻮﺍﻥ ﻻ ﳚﻮﺯ‪ ،‬ﻭﺃﻣﺮ ﺑﺼﺐ ﻣﺎ ﰲ ﺍﻟﻘﺪﺡ‪ ،‬ﻭﻗﺎﻝ‬
‫ﻟﻠﻐﻼﻡ‪ :‬ﺍﻧﺼﺮﻑ ﻋﲎ‪ ،‬ﻭﻻ ﺗﺪﺧﻞ ﺩﺍﺭﻯ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺃﻗﺮ ﺭﺯﻗﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﺗﺪﻓﻊ ﺍﻟﻴﻘﲔ ﺑﺎﻟﺸﻚ‪ .‬ﻭﺍﻟﻌﻘﻮﺑﺔ‬
‫ﺑﻘﻄﻊ ﺍﻟﺮﺯﻕ ﻧﺬﺍﻟﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺩﺧﻞ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﺭﺟﻞ ﻻ ﻳﻌﺮﻓﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺼﺎﺣﺐ‪ :‬ﺃﺑﻮ ﻣﻦ؟ ﻓﺄﻧﺸﺪ ﺍﻟﺮﺟﻞ‪:‬‬
‫ﻭﺗﺘﻔﻖ ﺍﻷﲰﺎﺀ ﰱ ﺍﻟﻠﻔﻆ ﻭﺍﻟﻜﲎ ‪ ...‬ﻛﺜﲑﺍ ﻭﻟﻜﻦ ﻻ ﺗﻼﻗﻲ ﺍﳋﻼﺋﻖ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺟﻠﺲ ﻳﺄﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ .‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﳉﻠﺴﺎﺋﻪ‪ :‬ﳓﻦ ﺑﺎﻟﻨﻬﺎﺭ ﺳﻠﻄﺎﻥ‪ ،‬ﻭﺑﺎﻟﻠﻴﻞ ﺇﺧﻮﺍﻥ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻣﻜﻰ ﺍﳌﻨﺸﺪ‪ ،‬ﻗﺪﱘ ﺍﻟﺼﺤﺒﺔ‪ ،‬ﻓﺄﺳﺎﺀ ﺇﻟﻴﻪ ﻏﲑ ﻣﺮﺓ‪ :‬ﻭﺍﻟﺼﺎﺣﺐ ﻳﺘﺠﺎﻭﺯ‬
‫ﻟﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺜﺮ ﺫﻟﻚ ﻣﻨﻪ‪ ،‬ﺃﻣﺮ ﺍﻟﺼﺎﺣﺐ ﲝﺒﺴﻪ‪ ،‬ﻓﺤﺒﺲ ﰲ ﺩﺍﺭ ﺍﻟﻀﺮﺏ‪ ،‬ﻭﻛﺎﻧﺖ ﰱ ﺟﻮﺍﺭﻩ‪ ،‬ﻓﺎﺗﻔﻖ ﺃﻥ ﺍﻟﺼﺎﺣﺐ‬
‫ﺻﻌﺪ ﻳﻮﻣﺎ ﺳﻄﺢ ﺩﺍﺭﻩ‪ ،‬ﻭﺃﺷﺮﻑ ﻋﻠﻰ ﺩﺍﺭ ﺍﻟﻀﺮﺏ‪ ،‬ﻓﻨﺎﺩﺍﻩ ﻣﻜﻰ‪ " :‬ﻓﺎﻃﻠﻊ ﻓﺮﺁﻩ ﰱ ﺳﻮﺍﺀ ﺍﳉﺤﻴﻢ " ﻓﻀﺤﻚ‬
‫ﺍﻟﺼﺎﺣﺐ ﻭﻗﺎﻝ‪ " :‬ﺍﺧﺴﺌﻮﺍ ﻓﻴﻬﺎ ﻭﻻﺗﻜﻠﻤﻮﻥ " ﰒ ﺃﻣﺮ ﺑﺈﻃﻼﻗﻪ‪.‬‬
‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺃﺧﻼﻕ ﺍﻟﻮﺯﻳﺮﻳﻦ ﻷﰉ ﺣﻴﺎﻥ ﺍﻟﺘﻮﺣﻴﺪﻯ‪ ،‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﺃﻣﺎ ﺧﱪ ﺃﰊ ﺣﻴﺎﻥ ﻣﻊ ﺍﺑﻦ ﻋﺒﺎﺩ‪ :‬ﻓﻴﺬﻛﺮ ﰱ‬
‫ﺃﺧﺒﺎﺭ ﺃﰊ ﺣﻴﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﻏﲑﻩ‪ :‬ﻓﺈﻥ ﺃﺑﺎ ﺣﻴﺎﻥ‪ ،‬ﻛﺎﻥ ﻗﺼﺪ ﺍﺑﻦ ﻋﺒﺎﺩ ﺇﱃ ﺍﻟﺮﻱ‪ ،‬ﻓﻠﻢ ﻳﺮﺯﻕ ﻣﻨﻪ‪ ،‬ﻓﺮﺟﻊ ﻋﻨﻪ ﺫﺍﻣﺎ ﻟﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺣﻴﺎﻥ ﳎﺒﻮﻻ ﻋﻠﻰ ﺍﻟﻐﺮﺍﻡ ﺑﺜﻠﺐ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻓﺎﺟﺘﻬﺪ ﰲ ﺍﻟﻐﺾ ﻣﻦ ﺍﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻭﻛﺎﻧﺖ ﻓﻀﺎﺋﻞ ﺍﺑﻦ ﻋﺒﺎﺩ‬
‫ﺗﺄﰉ ﺇﻻ ﺃﻥ ﺗﺴﻮﻗﻪ ﺇﱃ ﺍﳌﺪﺡ‪ ،‬ﻭﺇﻳﻀﺎﺡ ﻣﻜﺎﺭﻣﻪ‪ ،‬ﻓﺼﺎﺭ ﺫﻣﻪ ﻟﻪ ﻣﺪﺣﺎ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ ﻗﺎﻝ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻓﺮﻍ ﻣﻦ‬
‫ﺍﻻﻋﺘﺬﺍﺭ ﻣﻦ ﺍﻟﺘﺼﺪﻯ ﻟﺜﻠﺒﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻭﻝ ﻣﺎ ﺃﺫﻛﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻣﺎ ﺃﺩﻝ ﺑﻪ ﻋﻠﻰ ﺳﻌﺔ ﻛﻼﻣﻪ‪ ،‬ﻭﻓﺼﺎﺣﺔ ﻟﺴﺎﻧﻪ‪،‬‬
‫ﻭﻗﻮﺓ ﺟﺄﺷﻪ‪ ،‬ﻭﺷﺪﺓ ﻣﻨﺘﻪ ﻭﺇﻥ ﻛﺎﻥ ﰱ ﻓﺤﻮﺍﻩ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺭﻗﺎﻋﺘﻪ‪ ،‬ﻭﺍﻧﺘﻜﺎﺙ ﻣﺮﻳﺮﺗﻪ‪ ،‬ﻭﺿﻌﻒ ﺣﻮﻟﻪ‪ ،‬ﻭﺭﻛﺎﻛﺔ‬
‫ﻋﻘﻠﻪ‪ ،‬ﻭﺍﳓﻼﻝ ﻋﻘﺪﻩ‪ ،‬ﳌﺎ ﺭﺟﻊ ﻣﻦ ﳘﺬﺍﻥ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻓﺎﺭﻕ ﺣﻀﺮﺓ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪،‬‬
‫ﺍﺳﺘﻘﺒﻠﻪ ﻣﻦ ﺍﻟﺮﻱ ﻭﻣﺎ ﻳﻠﻴﻬﺎ‪ ،‬ﻭﺍﺟﺘﻤﻌﻮﺍ ﺑﺴﺎﻭﺓ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﻋﺪ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻛﻼﻣﺎ ﻳﻠﻘﺎﻩ ﺑﻪ ﻋﻨﺪ ﺭﺅﻳﺘﻪ‪،‬‬
‫ﻓﺄﻭﻝ ﻣﻦ ﺩﻧﺎ ﻣﻨﻪ‪ ،‬ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳍﻤﺬﺍﱐ‪ ،‬ﻣﻦ ﻗﺮﻳﺔ ﻳﻘﺎﻝ ﳍﺎ ﺃﺳﺪﺍﺑﺎﺫ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻰ‪ ،‬ﻣﺎ ﻓﺎﺭﻗﺘﻚ‬
‫ﺷﻮﻗﺎ ﺇﻟﻴﻚ‪ ،‬ﻭﻻ ﻓﺎﺭﻗﺘﲏ ﻭﺟﺪﺍ ﻋﻠﻲ‪ ،‬ﻭﻟﻘﺪ ﻣﺮﺕ ﱄ ﺑﻌﺪﻙ ﳎﺎﻟﺲ ﺗﻘﺘﻀﻴﻚ‪ ،‬ﻭﲣﻄﻴﻚ ﻭﺗﺮﺿﻴﻚ‪ ،‬ﻭﻟﻮ ﺷﻬﺪﺗﲏ‬
‫ﺑﲔ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻗﺪ ﻋﻠﻮﻬﺗﻢ ﺑﺘﺒﻴﺎﱐ ﻭﻟﺴﺎﱐ‪ ،‬ﻭﺟﺪﱄ ﻭﺑﺮﻫﺎﱐ‪ ،‬ﻷﻧﺸﺪﺕ ﻗﻮﻝ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﰲ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻫﻮ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺪﺍ ﻟﻚ ﻭﺟﻬﻪ ‪ ...‬ﺭﺃﻳﺖ ﻟﻪ ﰲ ﻛﻞ ﳎﻤﻌﺔ ﻓﻀﻼ‬
‫ﺇﺫﺍ ﻗﺎﻝ ﱂ ﻳﺘﺮﻙ ﻣﻘﺎﻻ ﻟﻘﺎﺋﻞ ‪ ...‬ﲟﻠﺘﻘﻄﺎﺕ ﻻﺗﺮﻯ ﺑﻴﻨﻬﺎ ﻓﺼﻼ‬
‫ﻛﻔﻰ ﻭﺷﻔﻰ ﻣﺎ ﰱ ﺍﻟﻨﻔﻮﺱ ﻭﱂ ﻳﺪﻉ ‪ ...‬ﻟﺬﻱ ﺇﺭﺑﺔ ﰲ ﺍﻟﻘﻮﻝ ﺟﺪﺍ ﻭﻻ ﻫﺰﻻ‬
‫ﲰﻮﺕ ﺇﱃ ﺍﻟﻌﻠﻴﺎﺀ ﻣﻦ ﻏﲑ ﺧﻔﺔ ‪ ...‬ﻓﻨﻠﺖ ﺫﺭﺍﻫﺎ ﻻ ﺩﻧﻴﺎ ﻭﻻ ﻭﻏﻼ‬
‫ﻭﻟﺬﻛﺮﺕ ﺃﻳﻀﺎ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﻗﻮﻝ ﺍﻵﺧﺮﻭﺃﻧﺸﺪﺗﻪ ﻓﺈﻧﻪ ﻗﺎﻝ ﻓﻴﻤﻦ ﻭﻗﻒ ﻣﻮﻗﻔﻲ‪ ،‬ﻭﻗﺮﻑ ﻣﻘﺮﰲ ﻭﺗﺼﺮﻑ ﺗﺼﺮﰲ‪،‬‬
‫ﻭﺍﻧﺼﺮﻑ ﻣﻨﺼﺮﰲ‪ ،‬ﻭﺍﻏﺘﺮﻑ ﻣﻐﺘﺮﰲ‬
‫ﺇﺫﺍ ﻗﺎﻝ ﱂ ﻳﺘﺮﻙ ﻣﻘﺎﻻ ﻭﱂ ﻳﻘﻒ ‪ ...‬ﻟﻌﻲ ﻭﱂ ﻳﺜﻦ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﻫﺠﺮ‬
‫ﻳﺼﺮﻑ ﺑﺎﻟﻘﻮﻝ ﺍﻟﻠﺴﺎﻥ ﺇﺫﺍ ﺍﻧﺘﺤﻰ ‪ ...‬ﻭﻳﻨﻈﺮ ﰲ ﺃﻋﻄﺎﻓﻪ ﻧﻈﺮ ﺍﻟﺼﻘﺮ‬
‫ﻭﻟﻘﺪ ﺃﻭﺩﻋﺖ ﺻﺪﺭ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻣﺎ ﻳﻄﻴﻞ ﺍﻟﺘﻔﺎﻓﻪ ﺇﱃ‪ ،‬ﻭﻳﻜﺜﺮ ﺣﺴﺮﺗﻪ ﻋﻠﻰ‪ ،‬ﻭﻟﻘﺪ ﺭﺃﻯ ﻣﲏ ﻣﺎ ﱂ ﻳﺮ ﻗﺒﻠﻪ‬
‫ﻣﺜﻠﻪ‪ ،‬ﻭﻻﻳﺮﻯ ﺑﻌﺪﻩ ﺷﻜﻠﻪ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺃﻭﻓﺪﱐ ﻋﻠﻴﻪ ﻋﻠﻰ ﻣﺎ ﻳﺴﺮ ﺍﻟﻮﱄ‪ ،‬ﻭﺃﺻﺪﺭﱐ ﻋﻨﻪ ﻋﻠﻰ ﻣﺎ ﻳﺴﻮﺀ ﺍﻟﻌﺪﻭ‪،‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻰ‪ :‬ﻛﻴﻒ ﺍﳊﺎﻝ ﻭﺍﻟﻨﻔﺲ؟ ﻭﻛﻴﻒ ﺍﺠﻤﻟﻠﺲ ﻭﺍﻟﺪﺭﺱ؟ ﻭﻛﻴﻒ ﺍﻟﻌﺮﺽ ﻭﺍﳊﺮﺱ ﻭﻛﻴﻒ ﺍﻟﺪﺱ ﻭﺍﻟﻌﺲ؟‬
‫ﻭﻛﻴﻒ ﺍﻟﻔﺮﺱ ﻭﺍﳌﺮﺱ‪ ،‬ﻭﻛﺎﺩ ﻻ ﳜﺮﺝ ﻣﻦ ﻫﺬﺍ ﺍﳍﺬﻳﺎﻥ ﻟﺘﻬﻴﺠﻪ ﻭﺍﺣﺘﺪﺍﻣﻪ‪ ،‬ﻭﺷﺪﺓ ﺧﺒﺎﻟﻪ ﻭﻏﻠﻮﺍﺋﻪ‪ ،‬ﻭﺍﳍﻤﺬﺍﱏ‬
‫ﻣﺜﻞ ﺍﻟﻔﺄﺭﺓ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﻨﻮﺭ‪ ،‬ﻭﻗﺪ ﺗﻀﺎﺀﻝ ﻭﻗﻤﺆ ﻻ ﻳﺼﻌﺪ ﻟﻪ ﻧﻔﺲ ﺇﻻ ﺑﻨﺰﻉ ﺗﺬﻟﻼ ﻭﺗﻘﻠﻼ‪ ،‬ﻫﺬﺍ ﻋﻠﻰ ﻛﱪﻩ ﰱ‬
‫ﻧﻔﺴﻪ‪.‬‬

‫ﰒ ﻧﻈﺮ ﺇﱃ ﺍﻟﺰﻋﻔﺮﺍﱏ ﺭﺋﻴﺲ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻯ ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﺳﺮﱏ ﺑﻘﺎﺅﻙ‪ ،‬ﻭﺳﺎﺀﱏ ﻋﻨﺎﺅﻙ‪ ،‬ﻭﻟﻘﺪ ﺑﻠﻐﲎ‬
‫ﻋﺪﻭﺍﺅﻙ‪ ،‬ﻭﻣﺎ ﺧﻴﻠﻪ ﺇﻟﻴﻚ ﺧﻴﻼﺅﻙ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻻ ﺃﻋﻴﺶ ﺣﱴ ﻳﺮﺩ ﻋﻠﻴﻚ ﻏﻠﻮﺍﺅﻙ‪ ،‬ﻣﺎﻛﺎﻥ ﻋﻨﺪﻯ ﺃﻧﻚ ﺗﻘﺪﻡ ﻋﻠﻰ‬
‫ﻣﺎ ﺃﻗﺪﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻨﺘﻬﻰ ﰲ ﻋﺪﻭﺍﻧﻚ ﻷﻫﻞ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺇﱃ ﻣﺎ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﱃ ﻣﻌﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻬﻧﺎﺭ ﻟﻪ‬
‫ﻟﻴﻞ‪ ،‬ﻭﻟﻴﻞ ﻳﺘﺒﻌﻪ ﻟﻴﻞ‪ ،‬ﻭﺛﺒﻮﺭ ﻳﺘﺼﻞ ﺑﻪ ﻭﻳﻞ‪ ،‬ﻭﻗﻄﺮ ﻳﺪﻓﻊ ﻭﻣﻌﻪ ﺳﻴﻞ‪ " .‬ﻭﺳﻴﻌﻠﻢ ﺍﻟﻜﻔﺎﺭ ﳌﻦ ﻋﻘﱮ ﺍﻟﺪﺍﺭ " ﻓﻘﺎﻝ‬
‫ﻟﻪ ﺍﻟﺰﻋﻔﺮﺍﱏ‪ " :‬ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ " ‪ ،‬ﰒ ﺃﺑﺼﺮ ﺃﺑﺎ ﻃﺎﻫﺮ ﺍﳊﻨﻔﻰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻣﺎ ﺃﺩﺭﻯ‪،‬‬
‫ﺃﺷﻜﻮﻙ‪ ،‬ﺃﻡ ﺃﺷﻜﻮ ﺇﻟﻴﻚ‪ ،‬ﺃﻣﺎ ﺷﻜﻮﺍﻯ ﻣﻨﻚ‪ ،‬ﻓﺈﻧﻚ ﱂ ﺗﻜﺎﺗﺒﲎ ﲝﺮﻑ‪ ،‬ﻛﺄﳕﺎ ﱂ ﻧﺘﻼﺣﻆ ﺑﻄﺮﻑ‪ ،‬ﻭﱂ ﻧﺘﺤﺎﻓﻆ‬
‫ﻋﻠﻰ ﺇﻟﻒ‪ ،‬ﻭﱂ ﻧﺘﻼﻕ ﻋﻠﻰ ﻇﺮﻑ‪ ،‬ﻭﺃﻣﺎ ﺷﻜﻮﺍﻯ ﺇﻟﻴﻚ‪ ،‬ﻓﺈﱏ ﺫﳑﺖ ﺍﻟﻨﺎﺱ ﺑﻌﺪﻙ‪ ،‬ﻭﺫﻛﺮﺕ ﳍﻢ ﻋﻬﺪﻙ‪،‬‬
‫ﻭﻋﺮﺿﺖ ﺑﻴﻨﻬﻢ ﻭﺩﻙ‪ ،‬ﻭﻗﺪﺣﺖ ﻋﻠﻴﻬﻢ ﺯﻧﺪﻙ‪ ،‬ﻭﻧﺸﺮﺕ ﻋﻠﻴﻬﻢ ﻏﺮﺍﺋﺐ ﻣﺎ ﻋﻨﺪﻙ‪ ،‬ﻓﺎﺷﺘﺎﻗﻮﺍ ﺇﻟﻴﻚ ﺑﺘﺸﻮﻳﻘﻲ‪،‬‬
‫ﻭﺍﺳﺘﺼﻔﻮﻙ ﺑﺘﺮﻭﻳﻘﻲ‪ ،‬ﻭﺃﺛﻨﻮﺍ ﺑﺘﻨﻤﻴﻘﻲ ﻭﺗﺰﻭﻳﻘﻲ‪ ،‬ﻭﻫﻜﺬﺍ ﻋﻤﻞ ﺍﻷﺣﺒﺎﺏ‪ ،‬ﺇﺫﺍ ﻧﺄﺕ ﻬﺑﻢ ﺍﻟﺮﻛﺎﺏ‪ ،‬ﻭﺍﻟﺘﻮﺕ ﺩﻭﻬﻧﻢ‬
‫ﺍﻷﻋﻨﺎﻕ ﻭﺍﻇﻄﺮﺑﺖ ﰲ ﺻﺪﻭﺭﻫﻢ ﻧﺎﺭ ﺍﻻﺷﺘﻴﺎﻕ‪ ،‬ﻓﺎﳊﻤﺪ ﷲ ﺍﻟﺬﻯ ﺃﻋﺎﺩ ﺍﻟﺸﻌﺐ ﻣﻠﺘﺌﻤﺎ‪ ،‬ﻭﺍﻟﺸﻤﻞ ﻣﻨﺘﻈﻤﺎ‪،‬‬
‫ﻭﺍﻟﻘﻠﻮﺏ ﻭﺍﺩﻋﺔ‪ ،‬ﻭﺍﻷﻫﻮﺍﺀ ﺟﺎﻣﻌﺔ‪ ،‬ﲪﺪﺍ ﺑﺎﳌﺰﻳﺪ‪ ،‬ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﻟﺴﺎﺩﺓ ﻣﻊ ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻋﻨﺪ ﻛﻞ ﻗﺮﻳﺐ ﻭﺑﻌﻴﺪ‪.‬‬
‫ﰒ ﺍﻟﺘﻔﺖ ﺇﱃ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﺍﻟﻘﺰﻭﻳﲏ ﺍﳊﻨﻔﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻇﺮﻓﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺬﺏ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ :‬ﺃﺣﻠﻢ ﺑﻚ ﰱ‬
‫ﺍﻟﻴﻘﻈﺔ‪ ،‬ﻭﺃﺷﺘﻤﻞ ﻋﻠﻴﻚ ﺩﻭﻥ ﺍﳊﻔﻈﺔ‪ ،‬ﻷﻧﻚ ﻗﺪ ﻣﻠﻜﺖ ﻣﲏ ﻏﺎﻳﺔ ﺍﳌﻜﺎﻧﺔ ﻭﺍﳊﻈﺔ‪ ،‬ﻭﺍﷲ ﻣﺎ ﺃﺳﻐﺖ ﺑﻌﺪﻙ ﺭﻳﻘﺎ ﺇﻻ‬
 ‫ﻋﻠﻰ ﺟﺮﺽ ﻭﻻ ﺳﻠﻜﺖ ﺩﻭﻧﻚ ﻃﺮﻳﻘﺎ ﺇﻻ ﻋﻠﻰ ﻣﻀﺾ‪ ،‬ﻭﻻ ﻭﺟﺪﺕ ﻟﻠﻈﺮﻑ ﺳﻮﻗﺎ ﺇﻻ ﺑﺎﻟﻌﺮﺽ‪ .‬ﺳﻘﻰ ﺍﷲ‬
‫ﺭﺑﻌﺎ ﺃﻧﺖ ﺃﺷﺪﺗﻪ ﺑﻨﺰﺍﻫﺘﻚ‪ ،‬ﻭﻃﺒﻌﺎ ﺃﻧﺖ ﺃﻃﺒﺘﻪ ﺑﱪﺍﻋﺘﻚ‪ ،‬ﻭﻣﻐﺮﺳﺎ ﺃﻧﺖ ﺃﻳﻨﻌﺘﻪ ﺑﻨﺒﺎﻫﺘﻚ‪.‬‬
‫ﻭﻗﺎﻝ ﻟﻠﻌﻴﺴﺎﺑﺎﺫﻱ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺃﻳﺴﺮﻙ ﺃﻥ ﺃﺷﺘﺎﻗﻚ ﻭﺗﺴﻠﻮ ﻋﲏ‪ ،‬ﻭﺃﻥ ﺃﺳﺄﻝ ﻋﻨﻚ ﻭﺗﻨﺴﻞ ﻣﲏ‪ ،‬ﻭﺃﻥ ﺃﻛﺎﺗﺒﻚ‬
‫ﻓﺘﺘﻐﺎﻓﻞ‪ ،‬ﻭﺃﻃﺎﻟﺒﻚ ﺑﺎﳉﻮﺍﺏ ﻓﺘﺘﻜﺎﺳﻞ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﺃﺣﺘﻤﻠﻪ ﻣﻦ ﺻﺎﺣﺐ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﻻ ﻳﻄﻤﻊ ﰱ ﻣﺜﻠﻪ ﻣﲏ ﻣﻠﻚ‬
‫ﺑﲏ ﺳﺎﺳﺎﻥ‪ ،‬ﻣﱴ ﻛﻨﺖ ﻣﻨﺪﻳﻼ ﻟﻴﺪ‪ ،‬ﻭﻣﱴ ﻧﺰﻟﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪ ﻷﺣﺪ‪ ،‬ﺇﻥ ﺍﻧﻜﻔﺄﺕ ﻋﻠﻰ ﺑﺎﻟﻌﺬﺭ ﺍﻧﻜﻔﺎﺀ‪ ،‬ﻭﺇﻻ‬
‫ﺍﻧﺪﺭﺃﺕ ﻋﻠﻴﻚ ﺑﺎﻟﻌﺬﻝ ﺍﻧﺬﺭﺍﺀ‪ ،‬ﰒ ﻻ ﻳﻜﻮﻥ ﻟﻚ ﻓﺮﺍﺭ ﲝﺎﻝ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﻟﻚ ﲟﻜﺎﱏ ﺍﺳﺘﻜﺒﺎﺭ‪ ،‬ﺇﻻ ﻋﻠﻰ ﻭﺑﺎﻝ‬
‫ﻭﺧﻴﺎﻝ‪ ،‬ﰒ ﻃﻠﻊ ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻮﻱ ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺟﻌﻠﺖ ﺣﺴﻨﺎﺗﻚ ﻋﻨﺪﻱ ﺳﻴﺌﺎﺕ‪ ،‬ﰒ ﺃﺿﻔﺖ ﺇﻟﻴﻬﺎ‬
‫ﻫﻨﺎﺕ‪ ،‬ﻭﱂ ﺗﻔﻜﺮ ﰲ ﻣﺎﺽ ﻭﻻ ﺁﺕ‪ ،‬ﺃﺿﻌﺖ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﺃﺧﻠﻔﺖ ﺍﻟﻮﻋﺪ‪ ،‬ﻭﺣﻘﻘﺖ ﺍﻟﻨﺤﺲ‪ ،‬ﻭﺃﺑﻄﻠﺖ ﺍﻟﺴﻌﺪ‪،‬‬
‫ﻭﺣﻠﺖ ﺳﺮﺍﺑﺎ ﻟﻠﺤﲑﺍﻥ‪ ،‬ﺑﻌﺪ ﻣﺎ ﻛﻨﺖ ﺷﺮﺍﺑﺎ ﻟﻠﺤﺮﺍﻥ‪ ،‬ﻭﻇﻨﻨﺖ ﺃﻧﻚ ﻗﺪ ﺷﺒﻌﺖ ﻣﲏ ﻭﺍﻋﺘﻀﺖ ﻋﲏ‪ ،‬ﻫﻴﻬﺎﺕ‬
‫ﻭﺃﱏ ﲟﺜﻠﻲ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻌﺜﺮ ﰲ ﺫﺑﻠﻲ‪ ،‬ﺃﻭ ﻟﻪ ﻬﻧﺎﺭ ﻛﻨﻬﺎﺭﻱ‪ .‬ﺃﻭ ﻟﻴﻞ ﻛﻠﻴﻠﻲ‪:‬‬
‫ﻭﻫﻞ ﻋﺎﺋﺾ ﻣﲏ ‪ ...‬ﻭﺇﻥ ﺟﻞ ﻋﺎﺋﺾ‬
‫ﺃﻧﺎ ﻭﺍﺣﺪ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ... ،‬ﻭﺃﻧﺖ ﲟﺎ ﺗﺴﻤﻊ ﻋﺎﱂ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﷲ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺃﻳﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﻭﻛﺪﻧﺎﻩ ﺃﻳﺎﻡ ﻛﺎﺩﺕ ﺍﻟﺸﻤﺲ ﺗﺰﻭﻝ‪ ،‬ﻭﺍﻟﺰﻣﺎﻥ ﻋﻠﻴﻨﺎ ﻳﺼﻮﻝ‪ ،‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪ ،‬ﻭﺃﻧﺖ‬
‫ﺗﻘﻮﻝ ﻭﺍﳊﺎﻝ ﺑﻴﻨﻨﺎ ﳛﻮﻝ‪ - ،‬ﺳﻘﻰ ﺍﷲ ‪ -‬ﻟﻴﻠﺔ ﺗﺸﺒﻴﻌﻚ ﻭﺗﻮﺩﻳﻌﻚ‪ ،‬ﻭﺃﻧﺖ ﻣﺘﻨﻜﺮ ﺗﻨﻜﺮﺍ ﻳﺴﻮﺀ ﺍﳌﻮﺍﱃ‪ ،‬ﻭﺃﻧﺎ‬
‫ﻣﺘﻔﻜﺮ ﺗﻔﻜﺮﺍ ﻳﺴﻮﺀ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﳓﻦ ﻣﺘﻮﺟﻬﻮﻥ ﺇﱃ ﻭﺭﺍﻣﲔ‪ ،‬ﺧﻮﻓﺎ ﻣﻦ ﺫﻟﻚ ﺍﳉﺎﻫﻞ ﺍﳌﻬﲔ‪ ،‬ﻳﻌﲏ ﺑﺎﳉﺎﻫﻞ ﺍﳌﻬﲔ ﺫﺍ‬
‫ﺍﻟﻜﻔﺎﻳﺘﲔ‪ ،‬ﺣﲔ ﺃﺧﺮﺟﻪ ﻣﻦ ﺍﻟﺮﻱ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﺩ ﺃﻥ ﻳﺄﰐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﳋﺒﻴﺜﺔ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﻟﻪ ﻓﺮﺵ‪،‬‬
‫ﻭﻣﺎ ﺃﻧﺎ ﺑﺼﺪﺩﻩ‪ ،‬ﳝﻨﻊ ﻣﻦ ﺍﻗﺘﻀﺎﺋﻪ‪ ،‬ﻭﻟﻌﻠﻪ ﻳﺄﺗﻰ ﻓﻴﻤﺎ ﺑﻌﺪ " ‪.‬‬
‫ﰒ ﻧﻈﺮ ﺇﱃ ﺃﰊ ﳏﻤﺪ ﻛﺎﺗﺐ ﺍﻟﺸﺮﻭﻁ ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻯ ﻛﻔﺎﻧﺎ ﺷﺮﻙ‪ ،‬ﻭﻭﻗﺎﻧﺎ ﻋﺮﻙ ﻭﺿﺮﻙ‪،‬‬
‫ﻭﺃﻧﺂﻧﺎ ﻓﻴﺤﻚ ﻭﺣﺮﻙ‪ ،‬ﺩﺑﺒﺖ ﺍﻟﻀﺮ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻣﺸﻴﺖ ﺍﳉﻤﺮ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﳓﻦ ﳓﻴﺲ ﻟﻚ ﺍﳊﻴﺲ‪ ،‬ﻭﺃﻧﺖ ﰲ ﺧﻼﻝ ﺫﻟﻚ‬
‫ﺗﻘﺎﺑﻠﻨﺎ ﺑﺎﻟﻮﻳﺢ ﻭﺍﻟﻮﻳﺲ‪ ،‬ﻟﻮ ﻻ ﺃﻧﻚ ﻗﺮﺣﺎﻥ‪ ،‬ﻟﺴﻘﻂ ﺑﻚ ﺍﻟﻌﺸﺎﺀ ﻋﻠﻰ ﺳﺮﺣﺎﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﻻﺑﻦ ﺃﰊ ﺧﺮﺍﺳﺎﻥ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﺃﻟﻐﻴﺖ ﺫﻛﺮﻧﺎ ﻋﻦ ﻟﺴﺎﻧﻚ‪ ،‬ﻭﺍﺳﺘﻤﺮﺭﺕ ﻋﻠﻰ ﺍﳋﻠﻮﺓ‬
‫ﺑﺈﻧﺴﺎﻧﻚ‪ ،‬ﺟﺎﺭﻳﺎ ﻋﻠﻰ ﻧﺴﻴﺎﻧﻚ‪ ،‬ﻣﺸﺘﻬﺮﺍ ﺑﻔﺘﻴﺎﻧﻚ ﻭﺍﻓﺘﺘﺎﻧﻚ‪ ،‬ﻏﲑ ﻋﺎﻃﻒ ﻋﻠﻰ ﺃﺧﺪﺍﻧﻚ ﻭﺇﺧﻮﺍﻧﻚ‪ ،‬ﻟﻮ ﻻ ﺃﻧﲏ‬
‫ﺃﺭﻋﻰ ﻗﺪﳝﺎ ﻗﺪ ﺃﺿﻌﺘﻪ‪ ،‬ﻭﺃﻋﻄﻴﻚ ﻣﻦ ﺭﻋﺎﻳﱵ ﻣﺎ ﻗﺪ ﻣﻨﻌﺘﻪ‪ ،‬ﻟﻜﺎﻥ ﱄ ﻭﻟﻚ ﺣﺪﻳﺚ‪ ،‬ﺇﻣﺎ ﻃﻴﺐ ﻭﺇﻣﺎ ﺧﺒﻴﺚ‪،‬‬
‫ﺧﻠﻔﺘﻚ ﳏﺘﺴﺒﺎ‪ ،‬ﻓﺨﻠﻔﺖ ﻣﻜﺘﺴﺒﺎ‪ ،‬ﻭﺗﺮﻛﺘﻚ ﺁﻣﺮﺍ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻓﻠﺤﻘﺘﻚ ﺭﺍﻛﺒﺎ ﻟﻠﻤﻨﻜﺮ‪ ،‬ﻗﺪ ﺗﻔﻴﻞ ﺍﻟﺮﺃﻯ‪ ،‬ﻭﲣﻴﺐ‬
‫ﺍﻟﻈﻦ‪ ،‬ﻭﺗﻜﺬﺏ ﺍﻷﻣﻞ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﺃﻻ ﺭﺏ ﻣﻦ ﺗﻐﺘﺸﻪ ﻟﻚ ﻧﺎﺻﺢ ‪ ...‬ﻭﻣﺆﲤﻦ ﺑﺎﻟﻐﻴﺐ ﻭﻫﻮ ﻇﻨﲔ‬
‫ﰒ ﻧﻈﺮ ﺇﱃ ﺍﻟﺸﺎﺩﺑﺎﺷﻰ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﻠﻰ‪ ،‬ﻛﻴﻒ ﺃﻧﺖ؟ ﻭﻛﻴﻒ ﻛﻨﺖ؟ ﻓﻘﺎﻝ ﻳﺎ ﻣﻮﻻﻧﺎ‪:‬‬

‫ﻻﻛﻨﺖ ﺇﻥ ﻛﻨﺖ ﺃﺩﺭﻱ ﻛﻴﻒ ﻛﻨﺖ ﻭﻻ ‪ ...‬ﻻ ﻛﻨﺖ ﺇﻥ ﻛﻨﺖ ﺃﺩﺭﻱ ﻛﻴﻒ ﱂ ﺃﻛﻦ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻋﺮﺏ ﻳﺎ ﺳﺎﻗﻂ‪ ،‬ﻳﺎ ﻫﺎﺑﻂ‪ ،‬ﻳﺎ ﻣﻦ ﺗﺬﻫﺐ ﺇﱃ ﺍﳊﺎﺋﻂ ﺑﺎﻟﻐﺎﺋﻂ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﲢﺖ ﻳﺪﻙ‪ ،‬ﻭﻻ ﻫﻮ ﳑﺎ ﻧﺸﺄ‬
‫ﻣﻦ ﻋﻨﺪﻙ‪ ،‬ﻫﺬﺍ ﶈﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﻭﺃﻭﻟﻪ‪:‬‬
 ‫ﻛﺘﺒﺖ ﺗﺴﺄﻝ ﻋﲏ ﻛﻴﻒ ﻛﻨﺖ ﻳﻮﻣﺎ ‪ ...‬ﻻﻗﻴﺖ ﺑﻌﺪﻙ ﻣﻦ ﻫﻢ ﻭﻣﻦ ﺣﺰﻥ‬
‫ﻻ ﻛﻨﺖ ﺇﻥ ﻛﻨﺖ ﺃﺩﺭﻱ ﻛﻴﻒ ﻛﻨﺖ ﻭﻻ ‪ ...‬ﻻ ﻛﻨﺖ ﺇﻥ ﻛﻨﺖ ﺃﺩﺭﻯ ﻛﻴﻒ ﱂ ﺃﻛﻦ‬
‫ﻭﻛﺎﻥ ﻳﻨﺸﺪ ﻭﻫﻮ ﻳﻠﻮﻯ ﺭﻗﺒﺘﻪ ﻭﲡﺤﻆ ﺣﺪﻣﺘﻪ‪ ،‬ﻭﻳﻨﺰﻯ ﺃﻃﺮﺍﻑ ﻣﻨﻜﺒﻴﻪ‪ ،‬ﻭﻳﺘﺸﻔﺎ ﻭﻳﺘﻤﺎﻳﻞ ﻛﺄﻧﻪ ﻟﺪﻯ ﻳﺘﺨﺒﻄﻪ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﳌﺲ ﰒ ﻗﺎﻝ ﻳﺎ ﺃﺑﺎ ﻋﻠﻲ‪ :‬ﻻ ﺗﻌﻮﺩ ﻋﻠﻰ ﺃﺑﺮ ﰱ ﺳﺮﺍﻭﻳﻞ‪ ،‬ﻻ ﺍﺑﺮ ﺇﻻ ﺍﺑﺮ ﲤﻀﻲ ﲢﺖ ﻋﻨﻘﻚ ﻓﺈﻧﻚ ﺇﻥ‬
‫ﻋﻮﻟﺖ ﻋﻠﻰ ﺫﻟﻚ ﺷﺎﻧﻚ ﻭﺧﺎﻧﻚ‪ ،‬ﻭﻓﻀﺢ ﺣﺎﻟﻚ ﻭﻣﺎﻧﻚ‪.‬‬
‫ﰒ ﻧﻈﺮ ﺇﱃ ﻏﻼﻡ ﻗﺪ ﺑﻘﻞ ﻭﺟﻬﻪ‪ ،‬ﻛﺎﻥ ﻳﺘﻬﻢ ﺑﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻗﺒﺢ‪ ،‬ﻓﺎﻟﺘﻮﻯ ﻭﺗﻘﻠﻘﻞ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﺩﻥ ﻣﲎ ﻳﺎ ﺑﲏ‪،‬‬
‫ﻛﻴﻒ ﻛﻨﺖ؟ ﻭﱂ ﲪﻠﺖ ﻧﻔﺴﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻨﺎﺀ‪ ،‬ﻭﺟﻬﻚ ﻫﺬﺍ ﺍﳊﺴﻦ ﻻﻳﺘﺒﺬﻝ ﻟﻠﺸﺤﻮﺏ‪ ،‬ﻭﻻ ﻳﻌﺮﺽ ﻟﻠﻔﺤﺎﺕ‬
‫ﺍﻟﺸﻤﺲ ﺑﲔ ﺍﻟﻄﻠﻮﻉ ﺇﱃ ﺍﻟﻐﺮﻭﺏ‪ .‬ﺃﻧﺖ ﲢﺐ ﺃﻥ ﺗﻜﻮﻥ ﺑﺪﻟﺔ ﺑﲔ ﺣﺠﻠﺔ ﻭﻛﻠﺔ‪ .‬ﺗﺰﺍﺡ ﺑﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﺗﻐﻠﻰ ﺑﻚ‬
‫ﺍﻟﻘﻠﺔ ﻭﺗﺸﻔﻰ ﻣﻨﻚ ﺍﻟﻐﻠﺔ ﻫﺬﺍ ﺁﺧﺮ ﺣﺪﻳﺚ ﺍﻻﺳﺘﻘﺒﺎﻝ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﺩﺧﻞ ﻳﻮﻣﺎ ﺩﺍﺭ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺍﻟﻔﲑﺯﺍﻥ ﺍﺠﻤﻟﻮﺳﻲ ﰲ ﺷﻲﺀ ﺧﺎﻃﺒﻪ ﺑﻪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﳕﺎ ﺃﻧﺖ ﳏﺶ ﳎﺶ‬
‫ﳐﺶ‪ ،‬ﻻ ﻬﺗﺶ ﻭﻻ ﺗﺒﺶ ﻭﻻ ﲤﺘﺶ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻔﲑﺯﺍﻥ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﺑﺮﺋﺖ ﻣﻦ ﺍﻟﻨﺎﺭﺇﻥ ﻛﻨﺖ ﺃﺩﺭﻯ ﻣﺎ ﺗﻘﻮﻝ‪،‬‬
‫ﻓﺈﻥ ﺍﻟﻌﺮﺽ ﻟﻚ‪ .‬ﻭﺍﻟﻨﻔﺲ ﻟﻚ ﻓﺪﺍﺀ‪ ،‬ﻟﺴﺖ ﻣﻦ ﺍﻟﺰﻧﺞ ﻭﻻ ﻣﻦ ﺍﻟﱪﺑﺮ‪ ،‬ﻛﻠﻤﻨﺎ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻤﻞ‪،‬‬
‫ﻭﺍﷲ ﻣﺎ ﻫﺬﺍ ﻣﻦ ﻟﻐﺔ ﺁﺑﺎﺋﻚ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺩﻳﻨﻚ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻮﺍﺩ‪ ،‬ﻭﻗﺪ ﺧﺎﻟﻄﻨﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﺎ ﲰﻌﻨﺎ ﻣﻨﻬﻢ‬
‫ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻓﻘﺎﻡ ﻣﻐﻀﺒﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺩ ﻳﻘﻮﻝ ﻟﻺﻧﺴﺎﻥ ﺇﺫﺍ ﻗﺪﻡ ﻋﻠﻴﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﻳﺎ ﺃﺧﻲ ﺗﻜﻠﻢ ﻭﺍﺳﺘﺄﻧﺲ‪ ،‬ﻭﺍﻗﺘﺮﺡ ﻭﺍﻧﺒﺴﻂ‪،‬‬
‫ﻭﻻﺗﺪﻉ ﻭﺍﺣﺴﺒﲏ ﰲ ﺟﻮﻑ ﻣﺮﺑﻌﺔ‪ ،‬ﻭﻻ ﺑﺮﻭﻋﻚ ﻫﺬﺍ ﺍﳊﺸﻢ ﻭﺍﳋﺪﻡ‪ ،‬ﻭﺍﻟﻐﺎﺷﻴﺔ ﻭﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻭﺍﳌﺼﻄﺒﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻄﺎﻕ ﻭﺍﻟﺮﻭﺍﻕ‪ ،‬ﻭﻫﺬﻩ ﺍﺠﻤﻟﺎﻟﺲ ﻭﺍﻟﻄﻨﺎﻓﺲ‪ ،‬ﻓﺈﻥ ﺳﻠﻄﺎﻥ ﺍﻟﻌﻠﻢ ﻓﻮﻕ ﺳﻠﻄﺎﻥ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻓﻠﻴﻔﺮﺝ ﺭﻭﻋﻚ‪ ،‬ﻭﻟﻴﻨﻌﻢ‬
‫ﺑﺎﻟﻚ‪ ،‬ﻭﻗﻞ ﻣﺎ ﺷﺌﺖ‪ ،‬ﻭﺃﺑﺼﺮ ﻣﺎ ﺃﺭﺩﺕ‪ ،‬ﻓﻠﺴﺖ ﲡﺪ ﻋﻨﺪﻧﺎ ﺇﻻ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻹﺳﻌﺎﻑ‪ ،‬ﻭﺍﻹﺳﻌﺎﻑ‪ ،‬ﻭﺍﻹﲢﺎﻑ‬
‫ﻭﺍﻹﻃﺮﺍﻑ‪ ،‬ﻭﺍﳌﻮﺍﻫﺒﺔ ﻭﺍﳌﻘﺎﺭﺑﺔ‪ ،‬ﻭﺍﳌﺆﺍﻧﺴﺔ ﻭﺍﳌﻘﺎﺑﺴﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﳛﻔﻆ ﻣﺎ ﻛﺎﻥ ﻳﻬﺬﻱ ﺑﻪ ﰲ ﻫﺬﺍ ﻭﰲ ﻏﲑﻩ‪،‬‬
‫ﻭﳚﺰﻱ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ ﻓﻴﻄﻴﻞ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺍﺳﺘﻮﰱ ﻣﺎ ﻋﻨﺪ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻬﺑﺬﻩ ﺍﻟﺰﺧﺎﺭﻑ ﻭﺍﳊﻴﻞ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﺮﺟﻞ‬
‫ﻣﻌﻪ ﰲ ﺣﺪﻭﺩﻩ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺜﻘﺔ‪ ،‬ﻓﺤﺎﺟﻪ ﻭﺿﺎﻳﻘﻪ ﻭﺳﺎﺑﻘﻪ‪ ،‬ﻭﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺍﻟﻨﻜﺘﺔ ﺍﻟﻔﺎﺻﻠﺔ‪ ،‬ﻭﺍﻷﻣﺮ ﺍﻟﻘﺎﻁ‬
‫ﺗﻨﻤﺮ ﻟﻪ‪ ،‬ﻭﺗﻐﲑ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻗﺎﻝ ﻳﺎ ﻏﻼﻡ‪ :‬ﺧﺬ ﺑﻴﺪ ﻫﺬﺍ ﺍﻟﻜﻠﺐ ﺇﱃ ﺍﳊﺒﺲ‪ ،‬ﻭﺿﻌﻪ ﻓﻴﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗﺼﺐ ﻋﻠﻰ ﻛﺎﻫﻠﻪ‬
‫ﻭﻇﻬﺮﻩ ﻭﺟﻨﺒﻴﻪ‪ ،‬ﲬﺴﻤﺎﺋﺔ ﺳﻮﻁ ﻭﻋﺼﺎ‪ ،‬ﻓﺈﻧﻪ ﻣﻌﺎﻧﺪ ﺿﺪ‪ ،‬ﳛﺘﺎﺝ ﺃﻥ ﻳﺸﺪ ﺑﺎﻟﻘﺪ ﺳﺎﻗﻂ ﻫﺎﺑﻂ‪ ،‬ﻛﻠﺐ ﻭﻗﺎﺡ‪،‬‬
‫ﺃﻋﺠﺒﻪ ﺻﱪﻯ‪ ،‬ﻭﻏﺮﻩ ﺣﻠﻤﻰ‪ ،‬ﻭﻟﻘﺪ ﺃﺧﻠﻒ ﻃﲎ‪ ،‬ﻭﻋﺪﺕ ﻋﻠﻰ ﻧﻔﺴﻰ ﺑﺎﻟﻼﺋﻤﺔ ﻭﺑﺎﻟﺘﻮﺑﻴﺦ‪ ،‬ﻭﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻌﺼﺎ‬
‫ﺑﺎﻃﻼ‪ .‬ﻓﻴﻘﺎﻡ ﺫﻟﻚ ﺍﻟﺒﺎﺋﺲ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﳋﱪ ﻛﺎﻟﻌﻴﺎﻥ‪ ،‬ﻣﻦ ﱂ ﳛﻀﺮ ﺫﻟﻚ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﱂ ﻳﺮ ﻣﻨﻈﺮﺍ‬
‫ﺭﻓﻴﻌﺎ‪ ،‬ﻭﺭﺟﻼ ﺭﻗﻴﻌﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﻤﻴﺪ ﺇﺫﺍ ﺭﺁﻩ ﻗﺎﻝ‪ :‬ﺃﺣﺴﺐ ﺃﻥ ﻋﻴﻨﻴﻪ ﺭﻛﺒﺘﺎ ﻣﻦ ﺯﺋﺒﻖ‪ ،‬ﻭﻋﻨﻘﻪ‬
‫ﻋﻤﻞ ﺑﻠﻮﻟﺐ‪ ،‬ﻭﺻﺪﻕ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻇﺮﻳﻒ ﺍﻟﺘﺜﲏ ﻭﺍﻟﺘﻠﻮﻱ‪ ،‬ﺷﺪﻳﺪ ﺍﻟﺘﻔﻜﻚ ﻭﺍﻟﺘﻔﺘﻞ‪ ،‬ﻛﺜﲑ ﺍﻟﺘﻌﻮﺝ ﻭﺍﻟﺘﻤﻮﺝ‪ ،‬ﰲ‬
‫ﺷﻜﻞ ﺍﳌﺮﺃﺓ ﺍﳌﻮﻣﺴﺔ‪ ،‬ﻭﺍﻟﻔﺎﺟﺮﺓ ﺍﳌﺎﺟﻨﺔ‪.‬‬
‫ﻗﺎﻝ ﻭﺣﺪﺛﲏ ﺍﳉﺮﺍﺑﺎﺫﻯ ﺍﻟﻜﺎﺗﺐ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﻛﺎﻥ ﻛﺎﺗﺐ ﺩﺍﺭﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺒﻠﻎ ﻣﻦ ﺳﺨﻨﺔ ﻋﲔ ﺻﺎﺣﺒﻨﺎ‪ ،‬ﺃﻧﻪ ﻻ‬
‫ﻳﺴﻜﺖ ﻋﻤﺎ ﻻ ﻳﻌﺮﻑ‪ ،‬ﻭﻻ ﻳﺴﺎﱂ ﻧﻔﺴﻪ ﻓﻴﻤﺎ ﻻ ﻳﻔﻲ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺍﺣﺘﺎﻝ ﻭﻣﻮﻩ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ ﻭﺧﻔﻰ ﻭﺍﺳﺘﺘﺮ‪ ،‬ﻭﻻ‬
‫ﻳﻌﻠﻢ ﺃﻥ ﺫﻟﻚ ﺍﻹﺣﺘﻴﺎﻝ‪ ،‬ﻃﺮﻳﻖ ﺇﱃ ﺍﻹﻏﺮﺍﺀ ﲟﻌﺮﻓﺔ ﺍﳊﺎﻝ‪ ،‬ﻭﺻﺪﻕ ﺍﻟﻘﺎﺋﻞ‪ " :‬ﻛﺎﺩ ﺍﳌﺮﻳﺐ ﻳﻘﻮﻝ ﺧﺬﻭﱐ " ‪.‬‬
 ‫ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﺍﻟﺬﻱ ﺣﺪﺍﻙ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ؟ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﰱ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﺃﺭﻓﻊ ﺣﺴﺎﺑﻚ‪ ،‬ﻓﻘﺪ ﺃﺧﺮﺗﻪ‬
‫ﻭﻗﺼﺮﺕ ﻓﻴﻪ‪ ،‬ﻭﺍﻧﺘﻬﺰﺕ ﺳﻜﻮﺗﻰ ﻭﺷﻐﻠﻰ ﺑﺄﻣﺮ ﺍﳌﻠﻚ‪ ،‬ﻭﺳﻴﺎﺳﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﳉﻨﺪ‪ ،‬ﻭﺍﻟﺮﻋﺎﻳﺎ ﻭﺍﳌﺪﻥ‪ ،‬ﻭﻣﺎ ﻋﻠﻰ ﻣﻦ‬
‫ﺃﻋﺒﺎﺀ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺣﻔﻆ ﺍﻟﺒﻴﻀﺔ‪ ،‬ﻭﻣﺸﺎﺭﻓﺔ ﺍﻷﻃﺮﺍﻑ ﺍﻟﻨﺎﺋﻴﺔ ﻭﺍﻟﺪﺍﻧﻴﺔ‪ ،‬ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺮﺃﻯ ﻭﺍﻟﺘﺪﺑﲑ‪ ،‬ﻭﺍﻟﺒﺴﻂ‬
‫ﻭﺍﻟﻘﺒﺾ‪ ،‬ﻭﺍﻟﺘﺘﺒﻊ ﻭﺍﻟﺘﻘﺼﻰ ﻭﻣﺎ ﻋﻠﻰ ﻗﻠﱮ ﻣﻦ ﺍﻟﻔﻜﺮ ﰲ ﺍﻷﻣﻮﺍﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﻐﺎﻣﻀﺔ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﺏ ﻟﻌﻤﺮﻱ‬
‫ﻣﻄﻤﻊ‪ ،‬ﻭﺇﻣﺴﺎﻛﻰ ﻋﻨﻪ ﻣﻐﺮ ﺑﺎﻟﻔﺴﺎﺩ ﻣﻮﻟﻊ‪ ،‬ﻓﺒﺎﺩﺭ ‪ -‬ﻋﺎﻓﺎﻙ ﺍﷲ ‪ -‬ﺇﱃ ﻋﻤﻞ ﺣﺴﺎﺏ ﺑﺘﻔﺼﻴﻞ ﺑﺎﺏ ﺑﺎﺏ‪ ،‬ﻳﺒﲔ‬
‫ﻓﻴﻪ ﺃﻣﺮ ﺩﺍﺭﻱ‪ ،‬ﻭﻣﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺃﻣﺮ ﺩﺧﻠﻲ ﻭﺧﺮﺟﻲ‪ .‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻫﺬﺍ ﻛﻠﻪ ﻟﺴﺒﺐ ﻗﻮﻟﻪ‪ :‬ﻫﺎﺕ ﺣﺴﺎﺑﻚ ﲟﺎ‬
‫ﻧﺮﺍﻋﻴﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻯ ﻭﺍﷲ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻟﻘﺪ ﺍﺧﺘﺼﺮﺗﻪ‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻓﺘﻔﺮﺩﺕ ﺃﻳﺎﻣﺎ‪ ،‬ﻭﺣﺮﺭﺕ ﺍﳊﺴﺎﺏ ﻋﻠﻰ ﻗﺎﻋﺪﺗﻪ ﻭﺃﺻﻠﻪ‪ ،‬ﻭﺍﻟﺮﺳﻢ ﺍﻟﺬﻯ ﻫﻮ ﻣﻌﺮﻭﻑ ﺑﲔ ﺃﻫﻠﻪ‪،‬‬
‫ﻭﲪﻠﺘﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﺧﺬﻩ ﻣﻦ ﻳﺪﻱ‪ ،‬ﻭﺃﻣﺮ ﻋﻴﻨﻴﻪ ﻓﻴﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺗﺜﺒﻴﺖ ﺃﻭ ﻓﺤﺺ‪ ،‬ﺃﻭ ﻣﺴﺄﻟﺔ‪ ،‬ﻓﺤﺬﻑ ﺑﻪ ﺇﱃ ﻭﻗﺎﻝ‪ :‬ﺃﻫﺬﺍ‬
‫ﺣﺴﺎﺏ؟ ﺃﻫﺬﺍ ﻛﺘﺎﺏ؟ ﺃﻫﺬﺍ ﲢﺮﻳﺮ؟ ﺃﻫﺬﺍ ﺗﻘﺮﻳﺮ؟ ﺃﻫﺬﺍ ﺗﻔﺼﻴﻞ؟ ﺃﻫﺬﺍ ﲢﺼﻴﻞ؟ ﻭﺍﷲ ﻟﻮﻻ ﺃﱏ ﺭﺑﻴﺘﻚ ﰱ ﺩﺍﺭﻯ‪،‬‬
‫ﻭﺷﻐﻠﺖ ﺑﺘﺨﺮﳚﻚ ﻟﻴﻠﻰ ﻭﻬﻧﺎﺭﻯ‪ ،‬ﻭﻟﻚ ﺣﺮﻣﻪ ﺍﻟﺼﺒﺎ‪ ،‬ﻭﻳﻠﺰﻣﲎ ﺭﻋﺎﻳﺔ ﺍﻷﺑﺎ‪ ،‬ﻷﻃﻌﻤﺘﻚ ﻫﺬﺍ ﺍﻟﻄﻮﻣﺎﺭ‪ ،‬ﻭﺃﺣﺮﻗﺘﻚ‬
‫ﺑﺎﻟﻨﻔﻂ ﻭﺍﻟﻘﺎﺭ‪ ،‬ﻭﺃﺩﺑﺖ ﺑﻚ ﻛﻞ ﻛﺎﺗﺐ‪ ،‬ﻭﺣﺎﺳﺐ‪ ،‬ﻭﺟﻌﻠﺘﻚ ﻣﺜﻠﻪ ﻟﻜﻞ ﺷﺎﻫﺪ ﻭﻏﺎﺋﺐ‪ ،‬ﺃﻣﺜﻠﻰ ﳝﻮﻩ ﻋﻠﻴﻪ؟‬
‫ﻭﻳﻄﻤﻊ ﻓﻴﻤﺎ ﻟﺪﻳﻪ؟ ﻭﺃﻧﺎ ﺧﻠﻘﺖ ﺍﳊﺴﺎﺑﺔ ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺍﷲ ﻣﺎ ﺃﻧﺎﻡ ﻟﻴﻠﺔ‪ ،‬ﺇﻻ ﻭﺃﺣﺼﻞ ﰱ ﻧﻔﺴﻰ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻌﺮﺍﻕ‪،‬‬
‫ﻭﺩﺧﻞ ﺍﻵﻓﺎﻕ‪ ،‬ﺃﻏﺮﻙ ﻣﲎ ﺃﱏ ﺃﺟﺮﺭﺕ ﺭﺳﻨﻚ‪ ،‬ﻭﺃﺧﻔﻴﺖ ﻗﺒﻴﺤﻚ‪ ،‬ﻭﺃﺑﺪﻳﺖ ﺣﺴﻨﻚ؟ ﻏﲑ ﺍﻟﺬﻯ ﺭﻓﻌﺖ‪،‬‬
‫ﻭﺍﻋﺮﻑ ﻗﺒﻞ ﻭﺑﻌﺪ ﻣﺎ ﺻﻨﻌﺖ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻧﻚ ﻣﻦ ﺍﻵﺟﺮﺓ ﻗﺪ ﺭﺟﻌﺖ‪ ،‬ﻓﺰﺩ ﰱ ﺻﻼﻧﻚ ﻭﺻﺪﻗﺘﻚ‪ ،‬ﻭﻻ ﺗﻌﻮﻝ ﻋﻠﻰ‬
‫ﻗﺤﺘﻚ ﻭﺻﻼﺑﺔ ﺣﺪﻗﺘﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻮ ﺍﷲ ﻣﺎ ﻫﺎﻟﲎ ﻛﻼﻣﻪ‪ ،‬ﻭﻻ ﺃﺣﺎﻙ ﰲ ﻫﺬﻳﺎﻧﻪ‪ ،‬ﻷﱐ ﻛﻨﺖ ﺃﻋﻠﻢ ﺟﻬﻠﻪ ﰲ‬
‫ﺍﳊﺴﺎﺏ‪ ،‬ﻭﻧﻘﻀﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺬﻫﺒﺖ ﻭﺃﻓﺴﺪﺕ‪ ،‬ﻭﺃﺧﺮﺕ ﻭﻗﺪﻣﺖ‪ ،‬ﻭﻛﺎﺑﺮﺕ ﻭﺗﻌﻤﺪﺕ‪ ،‬ﰒ ﺭﺩﺩﺗﻪ ﻏﻠﻴﻪ‪،‬‬
‫ﻓﻨﻈﺮ ﻓﻴﻪ‪ ،‬ﻭﺿﺤﻚ ﰲ ﻭﺟﻬﻲ ﻭﻗﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ ‪ -‬ﺑﺎﺭﻙ ﺍﷲ ﻋﻠﻴﻚ ‪ ، -‬ﻫﻜﺬﺍ ﺃﺭﺩﺕ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ﻣﺎ ﻃﻠﺒﺖ‪ ،‬ﻟﻮ‬
‫ﺗﻐﺎﻓﻠﺖ ﻋﻨﻚ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ‪ ،‬ﳌﺎ ﺗﻴﻘﻈﺖ ﰲ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﻬﺬﺍ ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻓﺎﻋﺠﺐ ﻣﻨﻪ ﻛﻴﻒ ﺷﺌﺖ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﻣﻦ ﺭﻗﺎﻋﺘﻪ ﺃﻳﻀﺎ‪ ،‬ﲰﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﻭﻗﺪ ﺟﺮﻯ ﺣﺪﻳﺚ ﺍﻷﻬﺑﺮﻱ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﲎ ﺃﺑﺎ ﺳﻌﻴﺪ‪،‬‬
‫ﻓﻘﺎﻝ‪ - :‬ﻟﻌﻦ ﺍﷲ ‪ -‬ﺫﺍﻙ ﺍﳌﻠﻌﻮﻥ ﺍﳌﺄﺑﻮﻥ ﺍﳌﺄﻓﻮﻥ‪ ،‬ﺟﺎﺀﱐ ﺑﻮﺟﻪ ﻣﻜﻠﺢ‪ ،‬ﻭﺃﻧﻒ ﻣﻔﻠﻄﺢ‪ ،‬ﻭﺭﺃﺱ ﻣﺴﺢ‪ ،‬ﻭﺳﺮﻡ‬
‫ﻣﻔﺘﺢ‪ ،‬ﻭﻟﺴﺎﻥ ﻣﻜﺒﺢ‪ ،‬ﻓﻜﻠﻤﲏ ﰲ ﻣﺴﺄﻟﺔ ﺍﻷﺻﻠﺢ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺍﻋﺰﺏ‪ ،‬ﻋﻠﻴﻚ ﻟﻌﻨﺔ ﺍﷲ ﻟﻘﻴﺖ ﺍﻷﺑﺮﺡ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻳﻠﺰﻡ ﻭﻻ ﻳﱪﺡ‪.‬‬
‫ﻭﺷﺘﻢ ﻳﻮﻣﺎ ﺭﺟﻼ ﻓﻘﺎﻝ ‪ -‬ﻟﻌﻦ ﺍﷲ ‪ -‬ﻫﺬﺍ ﺍﻷﻫﻮﺝ ﺍﻷﻋﻮﺝ ﺍﻷﻓﻠﺞ ﺍﻷﻓﺤﺞ ﺍﻟﺬﻯ ﺇﺫﺍ ﻗﺎﻡ ﲣﻠﺞ‪ ،‬ﻭﺇﺫﺍ ﻣﺸﻰ‬
‫ﺗﺪﺣﺮﺝ‪ ،‬ﻭﺇﻥ ﻋﺪﺍ ﺗﻔﺠﻔﺞ ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﺑﺎﷲ ﻳﺎ ﺃﺻﺤﺎﺑﻨﺎ ﺣﺪﺛﻮﱏ‪ ،‬ﺃﻫﺬﺍ ﻋﻘﻞ ﺭﺋﻴﺲ‪ ،‬ﺃﻡ ﺑﻼﻏﺔ ﻛﺎﺗﺐ ﺃﻡ‬
‫ﻛﻼﻡ ﻣﺘﻤﺎﺳﻚ‪ ،‬ﱂ ﲡﻨﻮﻥ ﺑﻪ‪ ،‬ﻭﺗﺘﻬﺎﻟﻜﻮﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻐﻴﻈﻮﻥ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﺑﻪ؟؟؟ ﻫﻞ ﻫﻨﺎﻙ ﺇﻻ ﺍﳉﺪ ﺍﻟﺬﻯ ﻳﺮﻓﻊ ﻣﻦ‬
‫ﻫﻮ ﺃﻧﺬﻝ ﻣﻨﻪ‪ ،‬ﻭﻳﻮﻗﻊ ﻣﻦ ﻫﻮ ﺃﺭﻓﻊ ﻣﻨﻪ‪ .‬ﻭﻟﻘﺪ ﺣﺪﺛﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺑﺎ ﺍﻟﺴﻠﻢ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻓﺄﻧﺸﺪﱐ ﻟﺸﺎﻋﺮ‪:‬‬
‫ﺳﺒﺤﺎﻥ ﻣﻦ ﺃﻧﺰﻝ ﺍﻟﺪﻧﻴﺎ ﻣﻨﺎﺯﳍﺎ ‪ ...‬ﻭﻣﻴﺰ ﺍﻟﻨﺎﺱ ﻣﺸﻨﻮﺀﺍ ﻭﻣﻮﻣﻮﻗﺎ‬
‫ﻓﻌﺎﻗﻞ ﻓﻄﻦ ﺃﻋﻴﺖ ﻣﺬﺍﻫﺒﻪ ‪ ...‬ﻭﺟﺎﻫﻞ ﺧﺮﻕ ﺗﻠﻘﺎﻩ ﻣﺮﺯﻭﻗﺎ‬
‫ﻛﺄﻧﻪ ﻣﻦ ﺧﻠﻴﺞ ﺍﻟﺒﺤﺮ ﻣﻐﺘﺮﻑ ‪ ...‬ﻭﱂ ﻳﻜﻦ ﺑﺎﺭﺗﺰﺍﻕ ﺍﻟﻘﻮﺕ ﳏﻘﻮﻗﺎ‬
 ‫ﻫﺬﺍ ﺍﻟﺬﻯ ﺗﺮﻙ ﺍﻷﻟﺒﺎﺏ ﺣﺎﺋﺮﺓ ‪ ...‬ﻭﺻﲑ ﺍﻟﻌﺎﻗﻞ ﺍﻟﻨﺤﺮﻳﺮ ﺯﻧﺪﻳﻘﺎ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻛﻠﻔﻪ ﺑﺎﻟﺴﺠﻊ ﰲ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ‪ ،‬ﻋﻨﺪ ﺍﳉﺪ ﻭﺍﳍﺰﻝ‪ ،‬ﻳﺰﻳﺪ ﻋﻠﻰ ﻛﻠﻒ ﻛﻞ ﻣﻦ ﺭﺃﻳﻨﺎﻩ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﺒﻼﺩ‪ .‬ﻗﻠﺖ ﻻﺑﻦ ﺍﳌﺴﻴﱮ‪ :‬ﺃﻳﻦ ﻳﺒﻠﻎ ﺍﺑﻦ ﻋﺒﺎﺩ ﰲ ﻋﺸﻘﻪ ﻟﻠﺴﺠﻊ؟ ﻗﺎﻝ‪ :‬ﻳﺒﻠﻎ ﺑﻪ ﺫﻟﻚ‪ ،‬ﻟﻮ ﺃﻧﻪ ﺭﺃﻯ ﺳﺠﻌﺔ ﻳﻨﺤﻞ‬
‫ﲟﻮﻗﻌﻬﺎ ﻋﺮﻭﺓ ﺍﳌﻠﻚ‪ ،‬ﻭﻳﻀﻄﺮﺏ ﻬﺑﺎ ﺣﺒﻞ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﳛﺘﺎﺝ ﻣﻦ ﺃﺟﻠﻬﺎ ﺇﱃ ﻏﺮﺍﻡ ﺛﻘﻴﻞ‪ ،‬ﻭﻛﻠﻔﺔ ﺻﻌﺒﺔ‪ ،‬ﻭﲡﺸﻢ‬
‫ﺃﻣﻮﺭ‪ ،‬ﻭﺭﻛﻮﺏ ﺃﻫﻮﺍﻝ‪ ،‬ﳌﺎ ﻛﺎﻥ ﳜﻒ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﺮﺝ ﻋﻨﻬﺎ ﻭﳜﻠﻴﻬﺎ‪ ،‬ﺑﻞ ﻳﺄﺗﻰ ﻬﺑﺎ ﻭﻳﺴﺘﻌﻤﻠﻬﺎ‪ ،‬ﻭﻻ ﻳﻌﺒﺄ ﲜﻤﻴﻊ ﻣﺎ‬
‫ﻭﺻﻔﺖ ﻣﻦ ﻋﺎﻗﺒﺘﻬﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﻠﺖ ﻟﻠﺨﻠﻴﻠﻲ‪ ،‬ﺃﻣﺎ ﻛﺎﻥ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻳﺴﻤﻊ ﻛﻼﻣﻪ؟ ﻗﺎﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺳﺠﻌﻪ ﻳﺪﻝ ﻋﻠﻰ ﺍﳋﻼﻋﺔ‬
‫ﻭﺍﺠﻤﻟﺎﻧﺔ‪ .‬ﻭﺧﻄﻪ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺸﻠﻞ ﻭﺍﻟﺰﻣﺎﻧﺔ ﻭﺻﻴﺎﺣﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﺧﻠﺐ ﺑﺎﻟﻘﻤﺎﺭ ﰱ ﺍﳊﺎﻧﺔ‪ ،‬ﻭﻫﻮ ﺃﲪﻖ ﺍﻟﻄﺒﻊ‬
‫ﺇﻻ ﺃﻧﻪ ﻃﻴﺐ ﻗﻠﺖ ﻟﻠﺨﻠﻴﻠﻲ‪ :‬ﻓﻬﻞ ﻋﺮﻓﺖ ﻃﺎﻟﻌﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻨﻬﻢ ﺍﳍﺮﻭﻱ‪ ،‬ﺃﻥ ﻃﺎﻟﻌﻪ‬
‫ﺍﳉﻮﺯﺭﺍﺀ ﻭﺍﻟﺸﻌﺮﻱ ﺍﻟﻴﻤﺎﻧﻴﺔ " ﻛﻂ " ﻭﻛﺎﻥ ﺯﺣﻞ ﰲ ﺍﳊﺎﺩﻯ ﻋﺸﺮ ﰲ ﺍﳊﻤﻞ " ﻛﺰ " ﻭﺍﻟﻘﻤﺮ ﻓﻴﻪ " ﻳﻂ "‬
‫ﻭﺍﻟﺸﻤﺲ ﰱ ﺍﻟﺴﻨﺒﻠﺔ " ﻛﺪ " ﻭﺍﳌﺮﻳﺦ ﰱ ﺍﻟﻌﻘﺮﺏ " ﻥ " ﻭﻣﻨﻬﻢ ﺍﻟﺴﻌﺎﺩﺓ ﰱ ﺍﻟﻘﻮﺱ " ﻳﺪ " ﻭﻣﻨﻬﻢ ﺍﻟﻐﻴﺐ ﻗﻰ‬
‫ﺍﳉﺪﻯ " ﻳﺰ " ﻭﺍﻟﺮﺃﺱ ﰱ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻷﺳﺪ " ﻳﺎ " ﻗﺎﻝ‪ :‬ﻭﺧﻔﻰ ﻋﻠﻰ ﻋﻄﺎﺭﺩ ﻭﺫﻛﺮ ﺃﻧﻪ ﻭﻟﺪ ﺳﻨﺔ ﺳﺖ‬
‫ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻣﻦ ﺍﳍﺠﺮﺓ ﻷﺭﺑﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﻣﻦ ﺫﻯ ﺍﻟﻌﻘﺪﺓ‪ " ،‬ﺭﻭﻧﺴﺮﻭﺵ " ﻣﻦ " ﻣﺎﻩ ﺷﻬﺮﻳﺮ " ﻗﻠﺖ‪:‬‬
‫ﻭﺃﻳﻦ ﻭﻟﺪ؟ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺃﻧﻪ ﻭﻟﺪ ﺑﻄﺎﻟﻘﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﻟﻨﺎ ﻳﻮﻣﺎ ﺑﺎﺻﻄﺨﺮ‪ :‬ﻭﻗﺎﻝ ﻏﲑ ﺍﳋﻠﻴﻠﻰ‪ :‬ﻛﺎﻥ ﻋﻄﺎﺭﺩ ﰱ‬
‫ﺍﻟﺴﻨﺒﻠﺔ " ﻁ ﻯ " ‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻛﻨﺖ ﺑﺎﻟﺮﻯ ﺳﻨﺔ ﲦﺎﻥ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻭﺍﺑﻦ ﻋﺒﺎﺩ ﻬﺑﺎ ﻣﻊ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻗﺪ ﻭﺭﺩ ﰱ ﻣﻬﻤﺎﺕ‬
‫ﻭﺣﻮﺍﺋﺞ‪ ،‬ﻭﻋﻘﺪ ﻻﺑﻦ ﻋﺒﺎﺩ ﳎﻠﺲ ﺟﺪﻝ‪ ،‬ﻭﻛﻨﺎ ﻧﺒﻴﺖ ﻋﻨﺪﻩ ﰲ ﺩﺍﺭﻩ‪ ،‬ﰲ ﺑﺎﺏ ﺷﲑ‪ ،‬ﻭﻣﻌﻨﺎ ﺍﻟﻀﺮﻳﺮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‬
‫ﺍﻟﻘﺎﺿﻰ‪ ،‬ﻭﺃﺑﻮ ﺍﳉﻮﺯﺍﺀ ﺍﻟﱪﻗﻲ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺰﻋﻔﺮﺍﱐ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻐﺮﺑﺎﺀ‪ ،‬ﻓﺮﺃﻯ ﻟﻴﻠﺔ ﰲ ﳎﻠﺴﻪ‬
‫ﻭﺟﻬﺎ ﻏﺮﻳﺒﺎ ﺻﺎﺣﺐ ﻣﺮﻗﻌﺔ‪ ،‬ﻓﺄﺣﺐ ﺃﻥ ﻳﻌﺮﻓﻪ ﻭﻳﻌﺮﻑ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﺎﺏ ﻣﻦ ﺃﻫﻞ ﲰﺮﻗﻨﺪ‪ ،‬ﻳﻌﺮﻑ ﺑﺄﰉ‬
‫ﻭﺍﻗﺪ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺥ ﺍﻧﺒﺴﻂ ﻭﺍﺳﺘﺄﻧﺲ‪ ،‬ﻭﺗﻜﻠﻢ ﻓﻠﻚ ﻣﻨﺎ ﺟﺎﻧﺐ ﻭﻃﺊ ﻭﺷﺮﺏ ﻣﺮﺉ‪ ،‬ﻭﻟﻦ ﺗﺮﻯ ﺇﻻ‬
‫ﺍﻟﱪ‪ ،‬ﰈ ﺗﻌﺮﻑ ﻓﻘﺎﻝ‪ :‬ﺑﺪﻗﺎﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺪﻕ ﻣﺎﺫﺍ؟ ﻗﺎﻝ‪ :‬ﺃﺩﻕ ﺍﳋﺼﻢ ﺇﺫﺍ ﺯﺍﻍ ﻋﻦ ﺳﺒﻴﻞ ﺍﳊﻖ‪ ،‬ﻓﻠﻤﺎ ﲰﻊ ﻫﺬﺍ ﺗﻨﻜﺮ‬
‫ﻭﻋﺠﺐ‪ ،‬ﻷﻧﻪ ﻓﺠﺊ ﺑﺒﺬﻳﺌﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺩﻉ ﻫﺬﺍ ﻭﺗﻜﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺗﻜﻠﻢ ﺳﺎﺋﻼ؟ ﻣﺎ ﰉ ﻭﺍﷲ ﺣﺎﺟﺔ ﺇﱃ ﻣﺴﺄﻟﺔ‪ ،‬ﺃﻡ ﺃﺗﻜﻠﻢ‬
‫ﻣﺴﺌﻮﻻ؟ ﻓﻮ ﺍﷲ ﺇﱏ ﻷﻛﺴﻞ ﻋﻦ ﺍﳉﻮﺍﺏ‪ ،‬ﺃﻡ ﺃﺗﻜﻠﻢ ﻣﻘﺮﺭﺍ؟ ﻓﻮ ﺍﷲ ﺇﱏ ﻷﻛﺮﻩ ﺃﻥ ﺃﺑﺪﺩ ﺍﻟﺪﺭ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‪،‬‬
‫ﻭﺇﱐ ﻟﻜﻤﺎ ﻗﺎﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﻟﻘﺪ ﻋﺠﻤﺘﲎ ﺍﻟﻌﺎﲨﺎﺕ ﻓﻠﻢ ﲡﺪ ‪ ...‬ﻫﻠﻮﻋﺎ ﻭﻻ ﻟﲔ ﺍﺠﻤﻟﺴﺔ ﰲ ﺍﻟﻌﺠﻢ‬
‫ﻭﻛﺎﺷﻔﺖ ﺃﻗﻮﺍﻣﺎ ﻓﺄﺑﺪﻳﺖ ﻭﺻﻤﻬﻢ ‪ ...‬ﻭﻣﺎ ﻟﻸﻋﺎﺩﻱ ﰲ ﻗﻨﺎﺗﻰ ﻣﻦ ﻭﺻﻢ‬
‫ﻗﺎﻝ ﻟﻪ ﻳﺎ ﻫﺬﺍ‪ :‬ﻣﺎ ﻣﺬﻫﺒﻚ؟ ﻗﺎﻝ‪ :‬ﻣﺬﻫﱯ ﺃﻻ ﺃﻗﺮ ﻋﻠﻰ ﺍﻟﻀﻴﻢ‪ ،‬ﻭﻻ ﺃﻧﺎﻡ ﻋﻠﻰ ﺍﳍﻮﻥ‪ ،‬ﻭﻻ ﺃﻋﻄﻰ ﺻﻤﱴ ﳌﻦ ﱂ‬
‫ﻳﻜﻦ ﻭﱃ ﻧﻌﻤﱵ‪ ،‬ﻭﱂ ﺗﺼﻞ ﻋﺼﻤﺘﻪ ﺑﻌﺼﻤﱵ‪ .‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻣﺬﻫﺐ ﺣﺴﻦ‪ ،‬ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻯ ﻳﺄﺗﻰ ﺍﻟﻀﻴﻢ ﻃﺎﺋﻌﺎ؟‬
‫ﻭﻳﺮﻛﺐ ﺍﳍﻮﻥ ﺳﺎﻣﻌﺎ؟ ﻭﻟﻜﻦ ﻣﺎ ﳓﻠﺘﻚ ﺍﻟﱴ ﺗﻨﺼﺮﻫﺎ؟ ﻗﺎﻝ‪ :‬ﺃﻧﺎﺩﻯ ﻋﻠﻴﻬﺎ ﰱ ﺳﻮﻕ‪ ،‬ﻭﻻ ﺃﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺷﺎﻙ ﻭﻻ‬
‫ﺃﺟﺎﺩﻝ ﻓﻴﻬﺎ ﺍﳌﺆﻣﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺗﻘﻮﻝ ﰲ ﺍﻟﻘﺮﺁﻥ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻗﻮﻝ ﰲ ﻛﻼﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﻟﺬﻯ ﻳﻌﺠﺰ ﻋﻨﻪ ﺍﳋﻠﻖ‪،‬‬
 ‫ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻏﻴﺒﺘﻪ‪ ،‬ﻭﲝﺜﻮﺍ ﻋﻦ ﺧﺎﰲ ﺳﺮﻩ‪ ،‬ﻭﻋﺠﺎﺋﺐ ﺣﻜﻤﺘﻪ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺣﺎﻭﻟﻮﺍ ﻣﻘﺎﺑﻠﺘﻪ ﲟﺜﻠﻪ!!‬
‫ﻭﻟﻴﺲ ﻟﻪ ﻣﺜﻞ ﻣﻈﻨﻮﻥ‪ ،‬ﻓﻀﻼ ﻋﻦ ﻣﺜﻞ ﻣﺘﻴﻘﻦ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺩ‪ :‬ﺻﺪﻗﺖ‪ ،‬ﻭﻟﻜﻦ ﺃﳐﻠﻮﻕ ﺃﻡ ﻏﲑ ﳐﻠﻮﻕ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﳐﻠﻮﻗﺎ ﻛﻤﺎ ﻳﺰﻋﻢ ﺧﺼﻤﻚ‪ ،‬ﻓﻤﺎ ﻳﻀﺮﻙ‪ ،‬ﻓﻘﺎﻝ ﻳﺎ ﻫﺬﺍ‪ :‬ﺃﻬﺑﺬﺍ ﺗﻨﺎﻇﺮ ﰱ ﺩﻳﻦ ﺍﷲ؟ ﻭﺗﻘﻮﻡ ﻋﻠﻰ‬
‫ﻋﺒﺎﺩﺓ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻛﻼﻡ ﺍﷲ ﻧﻔﻌﲎ ﺇﳝﺎﱐ ﺑﻪ‪ ،‬ﻭﻋﻤﻠﻲ ﲟﺤﻜﻤﻪ‪ ،‬ﻭﺗﺴﻠﻴﻤﻲ ﳌﺘﺸﺎﻬﺑﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﻼﻡ ﻏﲑﻩ‬
‫ﻭﺣﺎﺵ ﷲ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻣﺎ ﺿﺮﱐ ﻓﺄﻣﺴﻚ ﻋﻨﻪ ﺍﺑﻦ ﻋﺒﺎﺩ ﻭﻫﻮ ﻣﻐﻴﻆ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﱂ ﲣﺮﺝ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ﺑﻌﺪ‪،‬‬
‫ﻓﻤﻜﺚ ﺍﻟﺮﺟﻞ ﺳﺎﻋﺔ ﰒ ﻬﻧﺾ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺩ‪ :‬ﺇﱃ ﺃﻳﻦ ﻳﺎ ﻫﺬﺍ؟ ﻗﺪ ﺗﻜﺴﺮ ﺍﻟﻠﻴﻞ‪ ،‬ﺑﺖ ﻫﻬﻨﺎ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﺃﻧﺎ ﺑﻌﺪ‬
‫ﱂ ﺃﺧﺮﺝ ﻣﻦ ﺧﺮﺍﺳﺎﻥ " ﻛﻴﻒ ﺃﺑﻴﺖ ﺑﺎﻟﺮﻯ‪ ،‬ﻭﺧﺮﺝ ﻓﺎﺭﺗﺎﺏ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻓﻘﻔﺎﻩ ﺑﺼﺎﺣﺐ ﻟﻪ‪ ،‬ﻭﺃﻭﺻﺎﻩ ﺑﺄﻥ ﻳﺘﺒﻊ‬
‫ﺧﻄﺎﻩ‪ ،‬ﻭﻳﺒﻠﻎ ﻣﺪﺍﻩ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻔﻄﻦ ﻟﻪ ﻭﻻ ﻳﺮﺍﻩ‪ ،‬ﻓﻤﺎ ﺯﺍﻍ ﺍﻟﺮﺟﻞ ﻋﻦ ﺑﺎﺏ ﺭﻛﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺣﱴ ﻭﺻﻞ‬
‫ﻭﺩﺧﻞ ﰱ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺍﻟﻔﺎﺋﺖ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﻴﻞ ﻻﺑﻦ ﻋﺒﺎﺩ ﺫﻟﻚ‪ ،‬ﻓﻄﺎﺭ ﻧﻮﻣﻪ ﻭﻗﺎﻝ‪ :‬ﺃﻯ ﺷﻴﻄﺎﻥ ﻫﺒﻂ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺃﺣﺼﻰ‬
‫ﻣﺎ ﻛﻨﺎ ﻓﻴﻪ ﺑﻠﺴﺎﻥ ﺳﻠﻴﻂ‪ ،‬ﻭﻃﺒﻊ ﻣﺮﻳﺪ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻋﻴﻨﺎ ﻟﺮﻛﻦ ﺍﻟﺪﻭﻟﺔ ﲞﺮﺍﺳﺎﻥ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻗﺮﻳﺒﺎ‪،‬‬
‫ﻭﻛﺎﻥ ﺃﺣﺪ ﺭﺟﺎﻻﺗﻪ‪.‬‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻭﻟﻮﻉ ﺍﺑﻦ ﻋﺒﺎﺩ ﺑﺎﻟﺴﺠﻊ‪ ،‬ﻭﳎﺎﻭﺯﺗﻪ ﺍﳊﺪ ﻓﻴﻪ ﺑﺎﻹﻓﺮﺍﻁ‪ ،‬ﻗﻮﻟﻪ ﻳﻮﻣﺎ‪ " :‬ﺣﺪﺛﲎ ﺃﻥ ﻧﺎﺵ‪ .‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺳﺎﺩﺓ ﺍﻟﻨﺎﺵ " ﺟﻌﻞ ﺍﻟﺴﲔ ﺷﻴﻨﺎ‪ ،‬ﻭﻣﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻗﺎﻝ‪ :‬ﻫﺬﻩ ﻟﻐﺔ‪ ،‬ﻭﻛﺬﺏ ﻭﻛﺎﻥ ﻛﺬﻭﺑﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺩ ﻟﺸﻴﺦ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ﰱ ﺷﺊ ﺟﺮﻯ‪ :‬ﻭﺍﷲ ﻟﻮﻻ ﺷﺊ ﻟﻘﻄﻌﺘﻚ ﺗﻘﻄﻴﻌﺎ‪ ،‬ﻭﺑﻀﻌﺘﻚ ﺗﺒﻀﻴﻌﺎ‪،‬‬
‫ﻭﻭﺯﻋﺘﻚ ﺗﻮﺯﻳﻌﺎ‪ ،‬ﻭﻣﺰﻋﺘﻚ ﲤﺰﻳﻌﺎ‪ ،‬ﻭﺟﺰﻋﺘﻚ ﲡﺰﻳﻌﺎ‪ ،‬ﻭﺃﺩﺧﻠﺘﻚ ﰱ ﺧﺰﺍﺋﻨﻚ‪ ،‬ﰒ ﻭﻗﻒ ﺳﺎﻋﺔ‪ ،‬ﰒ ﻗﺎﻝ ﲨﻴﻌﺎ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﻠﺢ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﻳﻨﺒﺘﺮ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻃﺮﻬﺑﺎ ﻳﻨﻘﺾ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺩﻭﻥ ﻣﺸﺎﻫﺪﺓ ﺍﳊﺎﻝ‪ ،‬ﻭﲰﺎﻉ ﺍﻟﻠﻔﻆ‪،‬‬
‫ﻭﻣﻼﺣﺔ ﺍﻟﺸﻜﻞ‪ ،‬ﻭﺍﻟﺘﺜﲏ‪ ،‬ﻭﺍﻟﺘﺮﻧﺢ ﻭﺍﻟﺘﻬﺎﺩﻱ‪ ،‬ﻭﻣﺪ ﺍﻟﻴﺪ‪ ،‬ﻭﱄ ﺍﻟﻌﻨﻖ‪ ،‬ﻭﻫﺰ ﺍﻟﺮﺃﺱ ﻭﺍﻷﻛﺘﺎﻑ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺍﻷﻋﻀﺎﺀ ﻭﺍﳌﻔﺎﺻﻞ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻋﺒﺎﺩ ﻳﻮﻣﺎ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻓﻈﻌﲏ ﺇﻻ ﺷﺎﺏ ﻭﺭﺩ ﻋﻠﻴﻨﺎ ﺇﱃ ﺃﺻﺒﻬﺎﻥ ﺑﻐﺪﺍﺩﻱ‪ ،‬ﻓﻘﺼﺪﱐ ﻓﺄﺫﻧﺖ ﻟﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺮﻗﻌﺔ ﻭﰲ ﺭﺟﻠﻴﻪ ﻧﻌﻞ ﻃﺎﻕ‪ ،‬ﻓﻨﻈﺮﺕ ﺇﱃ ﺣﺎﺟﱮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻭﻫﻮ ﻳﺼﻌﺪ ﺇﱄ‪ :‬ﺍﺧﻠﻊ ﻧﻌﻠﻚ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﱂ؟ ﻭﻟﻌﻠﻲ ﺃﺣﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﺳﺎﻋﺔ‪ ،‬ﻓﻐﻠﺒﲏ ﺍﻟﻀﺤﻚ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺃﺗﺮﺍﻩ ﻳﺮﻳﺪ ﺃﻥ ﻳﺼﻔﻌﲏ؟‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﻗﺎﻝ ﱃ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻜﺎﺗﺐ‪ :‬ﻫﺠﺮﱐ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﻫﺠﺮﺍ ﺃﺿﺮ ﰊ‪ ،‬ﻭﻛﺸﻒ ﻣﺴﺘﻮﺭ‬
‫ﺣﺎﱄ ﻭﺫﻫﺐ ﻋﻠﻰ ﺃﻣﺮﻯ‪ ،‬ﻭﱂ ﺃﻫﺘﺪ ﺇﱃ ﻭﺟﻪ ﺣﻴﻠﺔ ﰱ ﻣﺼﻠﺤﱵ‪ ،‬ﻭﻭﺭﺩ ﺍﳌﻬﺮﺟﺎﻥ‪ ،‬ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ ﰲ ﻏﻤﺎﺭ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻠﻤﺎ ﺃﻧﺸﺪ ﻧﻮﺑﺘﲔ ﺗﻘﺪﻣﺖ ﻓﻠﻢ ﻳﻬﺶ ﱄ‪ ،‬ﻭﱂ ﻳﻨﻈﺮ ﺇﱃ‪ ،‬ﻭﻛﻨﺖ ﺿﻤﻨﺖ ﺃﺑﻴﺎﰐ ﺑﻴﺘﺎ ﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ ﻋﻠﻰ‬
‫ﺭﻭﻯ ﻗﺼﻴﺪﺗﻰ‪ ،‬ﻓﻠﻤﺎ ﻣﺮ ﺑﻪ ﺍﻟﺒﻴﺖ‪ ،‬ﻫﺐ ﻣﻦ ﻛﺴﻠﻪ‪ ،‬ﻭﻧﻈﺮ ﺇﱃ ﻛﺎﳌﻨﻜﺮ ﻋﻠﻰ‪ ،‬ﻓﻄﺄﻃﺄﺕ ﺭﺃﺳﻰ‪ ،‬ﻭﻗﻠﺖ ﺑﺼﻮﺕ‬
‫ﺧﻔﻴﺾ‪ ،‬ﻻ ﺗﻠﻢ ﻭﻻ ﺗﺰﺩ ﰱ ﺍﻟﻘﺮﺣﺔ‪ ،‬ﻓﻤﺎ ﻋﻠﻰ ﳏﻤﻞ‪ ،‬ﻭﺇﳕﺎ ﺳﺮﻗﺖ ﻫﺬﺍ ﻣﻦ ﻗﺎﻓﻴﺘﻚ‪ ،‬ﻷﺯﻳﻦ ﺑﻪ ﻗﺎﻓﻴﱴ‪ ،‬ﻭﺃﻧﺖ‬
‫ﲝﻤﺪ ﺍﷲ ﲡﻮﺩ ﺑﻜﻞ ﻋﻠﻖ ﲦﲔ‪ ،‬ﻭﻬﺗﺐ ﻛﻞ ﺩﺭ ﻣﻜﻨﻮﻥ‪ ،‬ﺃﺗﺮﺍﻙ ﺗﺸﺎﺣﲏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺗﻔﻀﺤﲏ ﰱ ﻫﺬﺍ‬
‫ﺍﳌﺸﻬﺪ‪ ،‬ﻓﺮﻓﻊ ﺭﺃﺳﻪ ﻭﺻﻮﺗﻪ ﻭﻗﺎﻝ‪ :‬ﻳﺎﺑﲏ ﺃﻋﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺄﻋﺪﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ ﻳﺎ ﻫﺬﺍ‪ ،‬ﺍﺭﺟﻊ ﺇﱃ ﺃﻭﻝ‬
‫ﻗﺼﻴﺪﺗﻚ‪ ،‬ﻓﻘﺪ ﺳﻬﻮﻧﺎ ﻋﻨﻚ‪ ،‬ﻭﻃﺎﺭ ﺍﻟﻔﻜﺮ ﺑﻨﺎ ﺇﱃ ﺷﺄﻥ ﺁﺧﺮ‪ ،‬ﻭﺍﻟﺪﻧﻴﺎ ﻣﺸﻐﻠﺔ‪ ،‬ﻭﺻﺎﺭ ﺫﻟﻚ ﻇﻠﻤﺎ ﺑﻐﲑ ﻗﺼﺪ ﻣﻨﺎ‬
‫ﻭﻻ ﺗﻌﻤﺪ‪ :‬ﻗﺎﻝ‪ :‬ﻓﺄﻋﺪﻬﺗﺎ ﻭﺃﻣﺮﺭﻬﺗﺎ‪ ،‬ﻭﻓﻐﺮﺕ ﻓﻤﻲ ﺑﻘﻮﺍﻓﻴﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻐﺖ ﺁﺧﺮﻫﺎ ﻗﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ‪ ،‬ﺍﻟﺰﻡ ﻫﺬﺍ ﺍﻟﻔﻦ‪،‬‬
‫ﻓﺈﻧﻪ ﺣﺴﻦ ﺍﻟﺪﻳﺒﺎﺟﺔ‪ ،‬ﻭﻛﺄﻥ ﺍﻟﺒﺤﺘﺮﻱ ﺍﺳﺘﺨﻠﻔﻚ‪ ،‬ﻭﺃﻛﺜﺮ ﲝﻀﺮﺗﻨﺎ‪ ،‬ﻭﺍﺭﺗﻔﻊ ﲞﺪﻣﺘﻨﺎ‪ ،‬ﻭﺍﺑﺬﻝ ﻧﻔﺴﻚ ﰲ ﻃﺎﻋﺘﻨﺎ‪،‬‬
‫ﻧﻜﻦ ﻣﻦ ﻭﺭﺍﺀ ﻣﺼﺎﳊﻚ‪ ،‬ﺑﺄﺩﺍﺀ ﺣﻘﻚ‪ ،‬ﻭﺍﳉﺬﺏ ﺑﻀﺒﻌﻚ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﰲ ﻗﺪﺭﻙ ﻋﻠﻰ ﺃﻗﺮﺍﻧﻚ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﻠﻢ ﺃﺭ ﺑﻌﺪ ﺫﻟﻚ ﺇﻻ ﺍﳋﲑ‪ ،‬ﺣﱴ ﻋﺮﺍﻩ ﻧﻮﻙ ﺁﺧﺮ‪ ،‬ﻓﻮﺿﻌﲏ ﰲ ﺍﳊﺒﺲ ﺳﻨﺔ‪ ،‬ﻭﲨﻊ ﻛﺘﱯ ﻭﺃﺣﺮﻗﻬﺎ ﺑﺎﻟﻨﺎﺭ‪،‬‬
‫ﻭﻓﻴﻬﺎ ﻛﺘﺐ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﻣﺼﺎﺣﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﺻﻮﻝ ﻛﺜﲑﺓ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻓﻠﻢ ﳝﻴﺰﻫﺎ ﻣﻦ ﻛﺘﺐ‬
‫ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻭﺃﻣﺮ ﺑﻄﺮﺡ ﻓﻴﻬﺎ ﻣﻦ ﻏﲑ ﺗﺜﺒﻴﺖ‪ ،‬ﺑﻞ ﻟﻔﺮﻁ ﺟﻬﻠﻪ‪ ،‬ﻭﺷﺪﺓ ﻧﺰﻗﻪ‪ ،‬ﻓﻬﻼ ﻃﺮﺡ ﺍﻟﻨﺎﺭ ﰱ ﺧﺰﺍﻧﺘﻪ‪ ،‬ﻭﻓﻴﻬﺎ‬
‫ﻛﺘﺐ ﺍﺑﻦ ﺍﻟﺮﻭﺍﻧﺪﻯ‪ ،‬ﻭﻛﻼﻡ ﺍﺑﻦ ﺃﰉ ﺍﻟﻌﺮﺟﺎﺀ ﰲ ﻣﻌﺎﺭﺿﺔ ﺍﻟﻘﺮﺁﻥ ﺑﺰﻋﻤﻪ‪ ،‬ﻭﺻﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ ﺃﰊ ﺳﻌﻴﺪ‬
‫ﺍﳊﺼﲑﻱ‪ ،‬ﻭﻛﺘﺐ ﺃﺭﺳﻄﻄﺎﻟﻴﺲ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺷﺎﺀ ﲪﻖ ﻧﻔﺴﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺍﳌﺮﺯﺑﺎﱐ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﺑﲔ ﻳﺪﻳﻪ ﻟﻴﻠﺔ ﻓﻨﻌﺲ‪ ،‬ﻭﺃﺧﺬ ﺇﻧﺴﺎﻥ ﻳﻘﺮﺃ ﺍﻟﺼﺎﻓﺎﺕ‪ ،‬ﻓﺎﺗﻔﻖ‬
‫ﺃﻥ ﺑﻌﺾ ﻫﺆﻻﺀ ﺍﻷﺟﻼﻑ ﻣﻦ ﺃﻫﻞ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ‪ ،‬ﻧﻌﺲ ﺃﻳﻀﺎ‪ ،‬ﻭﺿﺮﻁ ﺿﺮﻃﺔ ﻣﻨﻜﺮﺓ‪ ،‬ﻓﺎﻧﺘﺒﻪ ﻭﻗﺎﻝ‪ :‬ﻳﺎ‬
‫ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﳕﻨﺎ ﻋﻠﻰ ﻭﺍﻟﺼﺎﻓﺎﺕ‪ ،‬ﻭﺍﻧﺘﻬﻴﻨﺎ ﻋﻠﻰ ﻭﺍﳌﺮﺍﺳﻼﺕ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻧﻮﺍﺩﺭﻩ ﻭﻣﻠﺤﻪ‪.‬‬
‫ﻭﺣﺪﺛﲎ ﺃﻳﻀﺎ ﻗﺎﻝ‪ :‬ﺍﻧﻔﻠﺘﺖ ﻟﻴﻠﺔ ﺃﺧﺮﻯ ﺿﺮﻃﺔ ﻣﻦ ﺑﻌﺾ ﺍﳊﺎﺿﺮﻳﻦ ﻭﻫﻮ ﰲ ﺍﳉﺪﻝ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻰ ﺣﺪﺗﻪ‪ :‬ﻛﺎﻧﺖ‬
‫ﺑﻴﻌﺔ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺧﺬﻭﺍ ﻓﻴﻤﺎ ﺃﻧﺘﻢ ﻓﻴﻪ‪ ،‬ﻳﻌﲎ ﻓﻠﺘﺔ‪ ،‬ﻷﻧﻪ ﻗﻴﻞ ﰲ ﺑﻴﻌﺔ ﺃﰊ ﺑﻜﺮ‪ :‬ﻛﺎﻧﺖ ﻓﻠﺘﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ ﻻﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻗﺎ ﳉﺎﺯ ﺃﻥ ﳝﻮﺕ‪ ،‬ﻭﻟﻮ ﻣﺎﺕ ﺍﻟﻘﺮﺁﻥ ﰱ ﺁﺧﺮ‬
‫ﺷﻌﺒﺎﻥ‪ ،‬ﲟﺎﺫﺍ ﻛﻨﺎ ﻧﺼﻠﻲ ﺍﻟﺘﺮﺍﻭﻳﺢ ﰲ ﺭﻣﻀﺎﻥ؟ ﻗﺎﻝ‪ :‬ﻟﻮ ﻣﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺎﻥ ﺭﻣﻀﺎﻥ ﳝﻮﺕ ﺃﻳﻀﺎ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻻ‬
‫ﺣﻴﺎﺓ ﱄ ﺑﻌﺪﻙ‪ ،‬ﻭﻻﻧﺼﻠﻲ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﻧﺴﺘﺮﻳﺢ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﺍﲰﻊ ﻣﺎ ﻫﻮ ﺃﻋﺠﺐ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻧﺎﻇﺮ ﺑﺎﻟﺮﻱ ﺍﻟﻴﻬﻮﺩﻱ ﺭﺃﺱ ﺍﳉﺎﻟﻮﺕ ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺮﺍﺟﻌﻪ‬
‫ﺍﻟﻴﻬﻮﺩﻱ ﻓﻴﻪ ﻃﻮﻳﻼ‪ ،‬ﻭﻣﺎﺗﻨﻪ ﻗﻠﻴﻼ‪ ،‬ﻭﺗﻨﻜﺮ ﻋﻠﻴﻪ ﺣﱴ ﺍﺣﺘﺪ‪ ،‬ﻭﻛﺎﺩ ﻳﺘﻘﺪ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﺳﺠﺮ ﺗﻨﻮﺭﻩ‪ ،‬ﻭﺃﺳﻌﻂ‬
‫ﺃﻧﻔﻪ‪ ،‬ﺍﺣﺘﺎﻝ ﻃﻠﺒﺎ ﳌﺨﺎﺩﻋﺘﻪ‪ ،‬ﻭﺭﻓﻘﺎ ﺑﻪ ﰲ ﳐﺎﺗﻠﺘﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﻳﻬﺎ ﺍﻟﺼﺎﺣﺐ‪ :‬ﻓﻠﻢ ﺗﺘﻘﺪ ﻭﺗﺴﺘﺸﻴﻂ؟ ﻭﺗﻠﺘﻬﺐ ﻭﲣﺘﻠﻂ؟‬
‫ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪﻯ ﺁﻳﺔ‪ ،‬ﻭﺩﻻﻟﺔ ﻭﻣﻌﺠﺰﺓ‪ ،‬ﻣﻦ ﺟﻬﺔ ﻧﻈﻤﻪ ﻭﺗﺄﻟﻴﻔﻪ؟ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﻈﻢ ﻭﺍﻟﺘﺄﻟﻴﻒ ﺑﺪﻳﻌﲔ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺒﻠﻐﺎﺀ ﻓﻴﻤﺎ ﺗﺪﻋﻰ ﻋﻨﻪ ﻋﺎﺟﺰﻳﻦ‪ ،‬ﻭﻟﻪ ﻣﺬﻋﻨﲔ‪ ،‬ﻓﻬﺄﻧﺎ ﺃﺻﺪﻕ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻗﻮﻝ ﻣﺎ ﻋﻨﺪﻱ‪ :‬ﺇﻥ ﺭﺳﺎﺋﻠﻚ‬
‫ﻭﻛﻼﻣﻚ‪ ،‬ﻭﻓﻘﺮﻙ ﻭﻣﺎﺗﺆﻟﻔﻪ‪ ،‬ﻭﺗﺒﺎﺩﻩ ﺑﻪ ﻧﻈﻤﺎ ﻭﻧﺜﺮﺍ‪ ،‬ﻫﻮ ﻓﻮﻕ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﻗﺮﻳﺐ ﻣﻨﻪ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ‪ ،‬ﻓﻠﻴﺲ ﻳﻈﻬﺮ ﱃ ﺃﻧﻪ ﺩﻭﻧﻪ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﺳﻴﺴﺘﻌﻠﻰ ﻋﻠﻴﻪ ﺑﻮﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻭ ﲟﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ‬
‫ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻓﻠﻤﺎ ﲰﻊ ﺍﺑﻦ ﻋﺒﺎﺩ ﻫﺬﺍ ﻓﺘﺮ ﻭﲬﺪ‪ ،‬ﻭﺳﻜﻦ ﻋﻦ ﺣﺮﻛﺘﻪ‪ ،‬ﻭﺍﳓﻤﺺ ﻭﺭﻣﻪ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﻻ ﻫﻜﺬﺍ ﻳﺎﺷﻴﺦ‪:‬‬
‫ﻛﻼﻣﻨﺎ ﺣﺴﻦ ﻭﺑﻠﻴﻎ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﻣﻦ ﺍﳉﺰﺍﻟﺔ ﺣﻈﺎ ﻭﺍﻓﺮﺍ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻧﺼﻴﺒﺎ ﻇﺎﻫﺮﺍ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﻟﻪ ﺍﳌﺰﻳﺔ ﺍﻟﱴ‬
‫ﻻ ﲡﻬﻞ‪ ،‬ﻭﺍﻟﺸﺮﻑ ﺍﻟﺬﻯ ﻻ ﳜﻤﻞ‪ ،‬ﻭﺃﻳﻦ ﻣﺎ ﺧﻠﻘﻪ ﺍﷲ ﻋﻠﻰ ﺃﰒ ﺣﺴﻦ ﻭﻬﺑﺎﺀ‪ ،‬ﳑﺎ ﳜﻠﻘﻪ ﺍﻟﻌﺒﺪ ﺑﻄﻠﺐ ﻭﺗﻜﻠﻒ‪،‬‬
‫ﻫﺬﺍ ﻛﻠﻪ ﻳﻘﻮﻟﻪ‪ ،‬ﻭﻗﺪ ﺧﺒﺎ ﲪﻴﻪ‪ ،‬ﻭﺗﺮﺍﺟﻊ ﻣﺰﺍﺟﻪ‪ ،‬ﻭﺻﺎﺭﺕ ﻧﺎﺭﻩ ﺭﻣﺎﺩﺍ‪ ،‬ﻣﻊ ﺇﻋﺠﺎﺏ ﺷﺪﻳﺪ ﻗﺪ ﺷﺎﻉ ﰱ ﺃﻋﻄﺎﻓﻪ‪،‬‬
‫ﻭﻓﺮﺡ ﻏﺎﻟﺐ ﻗﺪ ﺩﺏ ﰱ ﺃﺳﺎﺭﻳﺮ ﻭﺟﻬﻪ‪ ،‬ﻷﻧﻪ ﺭﺃﻯ ﻛﻼﻣﻪ ﺷﺒﻴﻬﺎ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻟﺪﻯ ﺍﻟﻴﻬﻮﺩ ﻭﺃﻫﻞ ﺍﳌﻠﻞ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ ﰱ ﺍﺑﻦ ﻋﺒﺎﺩ ﻳﺬﻡ ﺳﺠﻌﻪ‪ ،‬ﻭﺧﻄﻪ ﻭﻋﻘﻠﻪ‪:‬‬
‫ﻣﺘﻘﻠﺐ ﻛﺎﰱ ﺍﻟﻜﻔﺎﺓ ﻭﺇﳕﺎ ‪ ...‬ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻓﺮ ﺍﻟﻜﻔﺎﺭ‬
‫ﺍﻟﺴﺠﻊ ﺳﺠﻊ ﻣﻬﻮﺱ ﻭﺍﳋﻂ ﺧﻄﻂ ‪ ...‬ﻣﻨﻘﺮﺱ ﻭﺍﻟﻌﻘﻞ ﻋﻘﻞ ﲪﺎﺭ‬
 ‫ﻭﻛﺎﻥ ﺫﻭ ﺍﻟﻜﻔﺎﻳﺘﲔ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻳﻘﻮﻝ‪ :‬ﺧﺮﺝ ﺍﺑﻦ ﻋﺒﺎﺩ ﻣﻦ ﻋﻨﺪﻧﺎ ﻣﻦ ﺍﻟﺮﻯ‪ ،‬ﻣﺘﻮﺟﻬﺎ ﺇﱃ ﺃﺻﻔﻬﺎﻥ‪ ،‬ﻭﻣﻨﺰﻟﻪ‬
‫ﻭﺭﺍﻣﲔ‪ ،‬ﻭﻫﻰ ﻗﺮﻳﺔ ﻛﺎﳌﺪﻳﻨﺔ‪ ،‬ﻓﺠﺎﻭﺯﻫﺎ ﺇﱃ ﻗﺮﻳﺔ ﻏﺎﻣﺮﺓ ﻭﻣﺎﺀ ﻣﻠﺢ‪ ،‬ﻻ ﻟﺸﻲﺀ ﺇﻻ ﻟﻜﺘﺐ ﺇﻟﻴﻨﺎ " ﻛﺘﺎﰊ ﻫﺬﺍ ﻣﻦ‬
‫ﺍﻟﻨﻮﻬﺑﺎﺭ‪ ،‬ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ " ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺩ ﻳﺮﻭﻯ ﻷﰊ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻛﻼﻣﺎ ﰲ ﺭﻗﻌﺔ ﺇﻟﻴﻪ‪ ،‬ﺣﲔ ﺍﺳﺘﻜﺘﺒﻪ ﳌﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪،‬‬
‫ﻭﻫﻮ‪ " :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﻣﻮﻻﻱ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﺳﻴﺪﺍ ﻬﺑﺮﺗﻨﺎ ﻧﻔﺎﺳﺘﻪ‪ ،‬ﻭﺍﺑﻦ ﺻﺎﺣﺐ ﺗﻘﺪﻣﺖ ﻋﻠﻴﻨﺎ ﺭﻳﺎﺳﺘﻪ‪.‬‬
‫ﻓﺈﻧﻪ ﻳﻌﺪﱏ ﺳﻴﺪﺍ ﻭﻭﺍﻟﺪﺍ‪ .،‬ﻛﻤﺎ ﺃﻋﺪﻩ ﻭﻟﺪﺍ ﻭﺍﺣﺪﺍ‪ .‬ﻭﻣﻦ ﺣﻖ ﺫﻟﻚ‪ ،‬ﺃﻥ ﻳﻌﻀﺪ ﺭﺃﱙ ﺑﺮﺃﻳﻪ‪ ،‬ﻟﻴﺰﺩﺍﺩ ﺍﺳﺘﺤﻜﺎﻣﺎ‪،‬‬
‫ﻭﻧﺘﻈﺎﻫﺮ ﻋﻘﺪﺍ ﻭﺇﺑﺮﺍﻣﺎ‪.‬‬
‫ﻭﺣﻀﺮﺕ ﺍﻟﻴﻮﻡ ﳎﻠﺲ ﻣﻮﻻﻧﺎ ﺭﻛﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻔﺎﻭﺿﲏ ﻣﺎ ﺟﺮﻯ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻮﻻﻯ ﻃﻮﻳﻼ‪ ،‬ﻭﻭﺻﻞ ﺑﻪ ﻛﻼﻣﺎ‬
‫ﺑﺴﻴﻄﺎ‪ ،‬ﻭﺃﻃﻠﻌﲎ ﻋﻠﻰ ﺃﻥ ﻣﻮﻻﻯ‪ ،‬ﻻ ﻳﺰﻳﺪ ﺑﻌﺪ ﺍﻻﺳﺘﻘﺼﺎﺀ ﻭﺍﻻﺳﺘﻴﻔﺎﺀ‪ ،‬ﻋﻠﻰ ﺍﻟﺘﻘﺼﻲ ﻭﺍﻻﺳﺘﻌﻔﺎﺀ‪ ،‬ﻭﺃﻟﺰﻡ ﻋﺒﺪﻩ‬
‫ﺃﻥ ﺃﻛﺮﻩ ﻣﻮﻻﻱ ﺇﻛﺮﺍﻫﺎ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺃﺟﱪﻩ ﺇﺟﺒﺎﺭﺍ ﰲ ﺍﻟﻄﻠﺒﺔ‪ ،‬ﻋﻠﻤﺎ ﺑﺄﻧﻪ ﺇﻥ ﺩﺍﻓﻊ ﺍﺠﻤﻟﻠﺲ ﺍﳌﻌﻤﻮﺭ ﻃﻠﺒﺎ ﻟﻠﺘﺤﺮﺯ‪،‬‬
‫ﱂ ﻳﺮﺩ ﻭﺳﺎﻃﱵ ﺃﺧﺬﺍ ﺑﺎﻟﺘﻄﻮﻝ‪ ،‬ﻭﺃﻗﻮﻝ ﺑﻌﺪ ﺃﻥ ﺃﻗﺪﻡ ﻣﻘﺪﻣﺔ‪ :‬ﻣﻮﻻﻱ ﻏﲎ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺑﺘﺼﻮﻧﻪ‪ ،‬ﻭﺗﺼﻠﻔﻪ‬
‫ﻭﻋﺰﻭﻓﻪ‪ ،‬ﻭﻬﺑﻤﺘﻪ ﻋﻦ ﺍﻟﺘﻜﺜﺮ ﺑﺎﳌﺎﻝ ﻭﲢﺼﻴﻠﻪ‪ ،‬ﻟﻜﻦ ﺍﻟﻌﻤﻞ ﻓﻘﲑ ﺇﱃ ﻛﻔﺎﻳﺘﻪ‪ ،‬ﳏﺘﺎﺝ ﺇﱃ ﻛﻔﺎﻟﺘﻪ‪ ،‬ﻭﻣﺎ ﺃﻗﻮﻝ‪ :‬ﺇﻥ‬
‫ﻣﺮﺍﺩﻱ ﻣﺎ ﻳﻌﻘﺪ ﻣﻦ ﺣﺴﺎﺏ‪ ،‬ﻭﻳﻨﺸﺄ ﻣﻦ ﻛﺘﺎﺏ‪ ،‬ﻭﻳﺴﺘﻈﻬﺮ ﺑﻪ ﻣﻦ ﲨﻊ‪ ،‬ﻭﺑﺬﺭ ﻭﻣﻦ ﻋﻄﺎﺀ ﻭﻣﻨﻊ‪ ،‬ﻓﻜﻞ ﺫﻟﻚ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﺼﻮﺩﺍ‪ ،‬ﻭﰱ ﺁﻻﺕ ﺍﻟﻮﺯﺍﺭﺓ ﻣﻌﺪﻭﺩﺍ‪ ،‬ﻓﻔﻰ ﻛﺘﺎﺏ ﻣﻮﻻﻱ ﻣﻦ ﻳﻔﻲ ﺑﻪ ﻭﻳﺴﺘﻮﻓﻴﻪ‪ ،‬ﻭﻳﻮﰲ ﻋﻠﻴﻪ ﻣﺎ ﻳﺴﺮ‬
‫ﻣﺴﺎﻋﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﻭﱄ ﺍﻟﻨﻌﻤﺔ ﻳﺮﻳﺪﻩ ﻟﺘﻬﺬﻳﺐ ﻭﻟﺪﻩ‪ ،‬ﻭﻣﻦ ﻫﻮ ﻭﱄ ﻋﻬﺪﻩ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﳌﺄﻣﻮﻝ ﻟﻴﻮﻣﻪ ﻭﻏﺪﻩ‪ - ،‬ﺃﺩﺍﻡ‬
‫ﺍﷲ ﺃﻳﺎﻣﻪ ‪ -‬ﻭﺑﻠﻐﻪ ﻓﻴﻪ ﻣﺮﺍﻣﻪ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺇﻥ ﻛﺎﻥ ﺍﳉﻮﻫﺮ ﻛﺮﳝﺎ‪ ،‬ﻭﺍﻟﺴﻨﺦ ﻗﺪﳝﺎ‪ .‬ﻭﺍﺠﻤﻟﺪ ﺻﻤﻴﻤﺎ‪ ،‬ﻭﻣﺮﻛﺐ ﺍﻟﻌﻘﻞ‬
‫ﺳﻠﻴﻤﺎ‪ ،‬ﻣﻦ ﻳﻨﻮﺏ ﻣﻨﺎﺏ ﻣﻦ ﺗﻌﻠﻢ ﻣﺎ ﺍﻟﺴﻴﺎﺳﺔ؟ ﻭﻣﺎ ﺍﻟﺮﻳﺎﺳﺔ؟ ﻭﻛﻴﻒ ﺗﺪﺑﲑ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ؟ ﻭﲟﺎﺫﺍ ﺗﻌﻘﺪ‬
‫ﺍﳌﻬﺎﺑﺔ؟ ﻭﻣﻦ ﺃﻳﻦ ﲡﻠﺐ ﺍﻷﺻﺎﻟﺔ ﻭﺍﻹﺻﺎﺑﺔ؟ ﻭﻛﻴﻒ ﺗﺮﺗﺐ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﻭﻳﻌﺎﰿ ﺍﳋﻄﺐ ﺇﺫﺍ ﺿﺎﻗﺖ ﺍﳌﺬﺍﻫﺐ؟‬
‫ﻭﺗﻌﺼﻰ ﺍﻟﺸﻬﻮﺓ ﻟﺘﺤﺮﺱ ﺍﳊﺸﻤﺔ‪ ،‬ﻭﻬﺗﺠﺮ ﺍﻟﻠﺬﺓ ﻟﺘﺤﻔﻆ ﺍﻹﻣﺮﺓ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﳏﺘﺸﻢ ﻳﻘﻮﻡ ﰲ ﻭﺟﻪ ﺻﺎﺣﺒﻪ‪،‬‬
‫ﻓﲑﺩﻩ ﺇﺫﺍ ﺑﺪﺭ ﻣﻨﻪ ﺍﻟﺮﺃﻯ ﺍﳌﻨﻘﻠﺐ‪ .‬ﻭﻳﺮﺍﺟﻌﻪ ﺇﺫﺍ ﲨﻊ ﺑﻪ ﺍﻟﻠﺠﺎﺝ ﺍﳌﺮﺗﻜﺐ‪ .‬ﻭﻳﻌﺎﻭﺩﻩ ﺇﺫﺍ ﻣﻠﻜﻪ ﺍﻟﻐﻀﺐ ﺍﳌﻠﺘﻬﺐ‪.‬‬
‫ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﺃﻓﺴﺪﺕ ﳑﺎﻟﻚ ﲨﺔ‪ ،‬ﻭﺑﻠﺪﺍﻥ ﻋﺪﺓ‪ ،‬ﺇﻻ ﺃﻥ ﺧﻔﻀﺖ ﺃﻗﺪﺍﺭ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻓﺎﻧﻘﺒﻀﺖ ﺃﻃﺮﺍﻑ‬
‫ﺍﻹﻣﺎﺭﺓ‪ ،‬ﻭﻟﻴﺲ ﻳﻔﺴﺪ ﻋﻠﻰ ﻣﺎ ﺃﺭﻯ ﺑﻘﻴﺔ ﺍﻷﺭﺽ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺍﺳﺘﻌﲔ ﺑﺄﺫﻧﺎﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻓﻼ ﻳﺒﺨﻠﻦ ﻣﻮﻻﻱ‬
‫ﻋﻠﻰ ﻭﱃ ﻧﻌﻤﺘﻪ‪ ،‬ﺑﻔﻀﻞ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺟﺮﻯ ﻣﺎ ﻓﻀﻠﻪ‪ ،‬ﻭﻓﻀﻞ ﺍﻟﺸﻴﺦ ﺍﻷﻣﲔ ﻣﻦ ﻗﺒﻠﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻣﺴﻤﻮﻋﺎ ﻛﻼﻣﻲ‪ ،‬ﻭﻣﻮﺛﻮﻗﺎ ﺑﺎﻫﺘﻤﺎﻣﻲ‪ ،‬ﻓﻼ ﻳﻘﻌﻦ ﺍﻧﻘﺒﺎﺽ ﻋﲏ‪ ،‬ﻭﺇﻋﺮﺍﺽ ﻋﻤﺎ ﺳﺒﻖ ﻣﲏ‪ .‬ﻭﻣﻮﻻﻱ ﳏﻜﻢ ﺍﻹﺟﺎﺑﺔ‬
‫ﺇﱃ ﺍﻟﻌﻤﻞ ﻓﻴﻤﺎ ﻳﻘﺘﺮﺣﻪ‪ ،‬ﻭﻏﲑ ﻣﺮﺍﺟﻊ ﻓﻴﻤﺎ ﻳﺸﺘﺮﻃﻪ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﻰ ﺑﻪ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻭﱄ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﺣﺠﺔ ﻻﻳﺒﻘﻰ ﻣﻌﻬﺎ‬
‫ﺷﺒﻬﺔ‪ ،‬ﻭﺳﺄﺗﺒﻊ ﻫﺬﻩ ﺍﳌﺨﺎﻃﺒﺔ ﺑﺎﳌﺸﺎﻓﻬﺔ‪ ،‬ﺇﻣﺎ ﲝﻀﻮﺭﻯ ﻟﺪﻳﻪ‪ ،‬ﺃﻭ ﺑﺘﺠﺸﻤﻪ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻠﻴﻞ ﺍﻟﺬﻯ ﻗﺪ ﺃﱀ ﺍﻟﻨﻘﺮﺱ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺩ ﳛﻔﻆ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ‪ ،‬ﻭﻳﺮﻭﻳﻬﺎ ﻭﻳﻔﺘﺨﺮ ﻬﺑﺎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﻗﺎﻝ ﱄ ﺃﺻﺤﺎﺑﻨﺎ ﺑﺎﻟﺮﻱ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﻏﺎﻟﺐ ﺍﻟﻜﺎﺗﺐ ﺍﻷﻋﺮﺝ‪ ،‬ﺇﻥ ﻫﺬﻩ ﺍﳌﺨﺎﻃﺒﺔ ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ‬
‫ﻋﺒﺎﺩ‪ ،‬ﺍﻓﺘﻌﻠﻬﺎ ﻋﻦ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﺗﺸﻴﻌﺎ ﻬﺑﺎ‪ ،‬ﻭﻧﻔﺎﻗﺎ ﺑﺬﻛﺮﻫﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺩ ﻭﺭﺩ ﺍﻟﺮﻱ ﺳﻨﺔ ﲦﺎﻥ ﻭﲬﺴﲔ‪ ،‬ﻣﻊ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺣﻀﺮ ﳎﻠﺲ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ‪ ،‬ﻭﺟﺮﻯ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﻣﺴﻜﻮﻳﻪ ﻛﻼﻡ‪ ،‬ﻭﻭﻗﻊ ﲡﺎﺫﺏ‪ ،‬ﻓﻘﺎﻝ ﻣﺴﻜﻮﻳﻪ‪ :‬ﻓﺪﻋﲏ ﺣﱴ ﺃﺗﻜﻠﻢ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻧﺼﻔﺔ ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻻ ﺃﺗﻜﻠﻢ‪،‬‬
 ‫ﻓﺪﻉ ﻋﻠﻰ ﻓﻤﻲ ﳐﺪﺓ ﻓﻘﺎﻝ ﺍﻟﺼﺎﺣﺐ‪ :‬ﺑﻞ ﺃﺩﻉ ﻓﻤﻚ ﻋﻠﻰ ﺍﳌﺨﺪﺓ‪ ،‬ﻭﻃﺎﺭﺕ ﺍﻟﻨﺎﺩﺭﺓ ﻭﻟﺼﻘﺖ‪ ،‬ﻭﺷﺎﻋﺖ ﺑﲔ‬
‫ﺍﻟﻨﺎﺱ ﻭﺑﻘﻴﺖ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺩﺧﻞ ﺍﻟﻨﺎﺱ ﰲ ﻣﺬﻫﺐ ﺍﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺑﻘﻮﻟﻪ‪ ،‬ﺭﻏﺒﺔ ﻓﻴﻤﺎ ﻟﺪﻳﻪ‪ ،‬ﻭﺍﺟﺘﻬﺪ ﺑﺎﳊﺴﲔ ﺍﳌﺘﻜﻠﻢ ﺍﻟﻜﻼﰉ‪ ،‬ﺃﻥ‬
‫ﻳﻨﺘﻘﻞ ﺇﱃ ﻣﺬﻫﺒﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﳊﺴﲔ‪ :‬ﺩﻋﲏ ﺃﻳﻬﺎ ﺍﻟﺼﺎﺣﺐ ﺃﻛﻦ ﻣﺴﺘﺤﺪﺍ ﻟﻚ‪ ،‬ﻓﻤﺎ ﺑﻘﻲ ﻏﲑﻱ‪ ،‬ﻓﺈﻥ ﺩﺧﻠﺖ ﰲ‬
‫ﺍﳌﺬﻫﺐ‪ ،‬ﱂ ﻳﺒﻖ ﺑﲔ ﻳﺪﻳﻚ‪ ،‬ﻣﻦ ﻳﻨﺒﻮ ﻋﻠﻴﻚ ﻗﺒﻴﺤﻪ‪ ،‬ﻭﻳﺒﺪﻭ ﻟﻠﻨﺎﺱ ﻋﻮﺍﺭﻩ‪ ،‬ﻓﻀﺤﻚ ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺃﻋﻔﻴﻨﺎﻙ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ‬
‫ﺍﷲ‪ " .‬ﻭﺑﻌﺪ " ﻓﻤﺎ ﻧﺒﺨﻞ ﻋﻠﻴﻚ ﺑﻨﺎﺭﺟﻬﻨﻢ‪ ،‬ﺃﺻﻞ ﻬﺑﺎ ﻛﻴﻒ ﺷﺌﺖ‪ .‬ﻗﺎﻝ ﻟﻨﺎ ﺍﳊﺴﲔ ﺑﻌﺪ ﺫﻟﻚ‪ :‬ﺃﺗﺮﺍﱏ ﺃﺻﻠﻰ ﺑﻨﺎﺭ‬
‫ﺟﻬﻨﻢ‪ ،‬ﻭﻋﻘﻴﺪﺗﻰ ﻭﺳﺮﻳﺮﺗﻰ ﻣﻌﺮﻭﻓﺘﺎﻥ‪ ،‬ﻭﻳﺘﺒﻮﺃ ﻫﻮ ﺍﳉﻨﺔ ﻣﻊ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﶈﺮﻣﺔ‪ ،‬ﻭﺭﻛﻮﺏ ﺍﶈﻈﻮﺭﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ‪،‬‬
‫ﻭﺇﻥ ﻇﻨﻪ ﺑﻨﻔﺴﻪ ﻟﻌﺠﺐ‪ - ،‬ﳊﻲ ﺍﷲ ﺍﻟﻮﻗﺎﺡ ‪ -‬ﻭﻗﺎﻝ ﻳﻮﻣﺎ ﺻﺪﺭ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﺍﳌﻮﺭﺩ ﺍﻟﻌﺬﺏ ﻛﺜﲑ ﺍﻟﺰﺣﺎﻡ‬
‫ﻓﺴﻜﺘﺖ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﺪﺍﺭﻱ‪:‬‬
‫ﻳﺰﺩﺣﻢ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺑﺎﺑﻪ‬

‫ﻓﺄﻗﺒﻞ ﻋﻠﻴﻪ ﺑﻐﻴﻆ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻋﺮﻓﺘﻚ ﺇﻻ ﻣﺘﻌﺠﺮﻓﺎ ﺟﺎﻫﻼ‪ ،‬ﺃﻣﺎ ﻛﺎﻥ ﻟﻚ ﺑﺎﳉﻤﺎﻋﺔ ﺃﺳﻮﺓ‪.‬‬
‫ﻗﻠﺖ ﻷﰉ ﺍﻟﺴﻠﻢ ﳒﺒﺔ ﺑﻦ ﻋﻠﻲ ﺍﻟﻘﺤﻄﺎﱐ ﺍﻟﺸﺎﻋﺮ‪ :‬ﺃﻳﻦ ﺍﺑﻦ ﻋﺒﺎﺩ ﻣﻦ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ؟ ﻓﻘﺎﻝ‪ :‬ﺯﺭﻬﺗﻤﺎ ﻣﻨﺘﺠﻌﺎ ﻭﺯﺭﻬﺗﻤﺎ‬
‫ﲨﻴﻌﺎ‪ ،‬ﻓﻜﺎﻥ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﺃﻋﻘﻞ‪ ،‬ﻭﻛﺎﻥ ﻳﺪﻋﻲ ﺍﻟﻜﺮﻡ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺩ ﺃﻛﺮﻡ‪ ،‬ﻭﻳﺪﻋﻲ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﳘﺎ ﰲ ﺩﻋﻮﺍﳘﺎ‬
‫ﻛﺎﺫﺑﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﺳﺠﻴﺘﻬﻤﺎ ﺟﺎﺭﻳﺎﻥ‪.‬‬
‫ﺃﻧﺸﺪﺕ ﻳﻮﻣﺎ ﻋﻠﻰ ﺑﺎﺏ ﺫﺍﻙ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻠﻤﺮﺀ ﰲ ﻇﻞ ﺩﻭﻟﺔ ‪ ...‬ﲨﺎﻝ ﻭﻻ ﻣﺎﻝ ﲤﲎ ﺍﻧﺘﻘﺎﳍﺎ‬
‫ﻭﻣﺎ ﺫﺍﻙ ﻣﻦ ﺑﻐﺾ ﳍﺎ ﻏﲑ ﺃﻧﻪ ‪ ...‬ﻳﺆﻣﻞ ﺃﺧﺮﻯ ﻓﻬﻮ ﻳﺮﺟﻮ ﺯﻭﺍﳍﺎ‬
‫ﻓﺮﻓﻊ ﺇﻟﻴﻪ ﺇﻧﺸﺎﺩﻱ‪ ،‬ﻓﺄﺧﺬﱏ ﻭﺃﻭﻋﺪﱐ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻧﺞ ﺑﻨﻔﺴﻚ‪ ،‬ﻓﺈﱏ ﺇﻥ ﺭﺃﻳﺘﻚ ﺑﻌﺪ ﻫﺬﺍ‪ ،‬ﺃﻭﻟﻐﺖ ﺍﻟﻜﻼﺏ ﺩﻣﻚ‪،‬‬
‫ﻭﻛﻨﺖ ﻗﺎﻋﺪﺍ ﻋﻠﻰ ﺑﺎﺏ ﻫﺬﺍ ﻣﻨﺬ ﺃﻳﺎﻡ‪ ،‬ﻓﺄﻧﺸﺪﺕ ﺍﻟﺒﻴﺘﲔ ﻋﻠﻰ ﺳﻬﻮ‪ ،‬ﻓﺮﻓﻊ ﺍﳊﺪﻳﺚ ﺇﻟﻴﻪ‪ ،‬ﻓﺪﻋﺎﱐ ﻭﻭﻫﺐ ﱃ‬
‫ﺩﺭﻳﻬﻤﺎﺕ ﻭﺧﺮﻳﻘﺎﺕ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﺗﺘﻤﻦ ﺍﻧﺘﻘﺎﻝ ﺩﻭﻟﺘﻨﺎ ﺑﻌﺪ ﻫﺬﺍ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺴﻠﻢ‪ :‬ﻫﺬﺍ ﻣﻦ ﺃﻋﺬﺭ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﳛﻔﻆ ﺍﻟﻄﻢ ﻭﺍﻟﺮﻡ‪ ،‬ﻭﻗﺎﻝ ﺍﳋﻠﻴﻠﻲ‪ :‬ﺍﻟﺮﺟﻞ ﳎﻨﻮﻥ " ﻳﻌﲎ ﺍﺑﻦ‬
‫ﻋﺒﺎﺩ " ﰲ ﻃﺒﺎﻉ ﺍﳌﻌﻠﻤﲔ‪ ،‬ﲰﻌﺘﻪ ﻳﻘﻮﻝ ﻟﻠﺘﻤﻴﻤﻲ ﺍﻟﺸﺎﻋﺮ‪ :‬ﻛﻴﻒ ﺗﻘﻮﻝ ﺍﻟﺸﻌﺮ؟ ﻭﺇﻥ ﻗﻠﺖ ﻛﻴﻒ ﲡﻴﺪ؟ ﻭﺇﻥ‬
‫ﺃﺟﺪﺕ ﻓﻜﻴﻒ ﺗﻐﺮﺯ؟ ﻭﺇﻥ ﻏﺰﺭﺕ ﻓﻜﻴﻒ ﺗﺮﻭﻡ ﻏﺎﻳﺔ‪ ،‬ﻭﺃﻧﺖ ﻻ ﺗﻌﺮﻓﻤﺎ ﺍﻟﺰﻫﺰﻳﻖ‪ ،‬ﻭﻣﺎ ﺍﳍﺒﻠﻊ‪ ،‬ﻭﻣﺎ ﺍﻟﻌﺜﻠﻂ‪ ،‬ﻭﻣﺎ‬
‫ﺍﳉﻠﻌﻠﻊ‪ ،‬ﻭﻣﺎ ﺍﻟﻘﻬﻘﺐ‪ ،‬ﻭﻣﺎ ﺍﻟﻘﻬﺒﻠﺲ‪ ،‬ﻭﻣﺎ ﺍﳋﻠﺒﻮﺱ‪ ،‬ﻭﻣﺎ ﺍﳋﺰﻋﺒﻠﺔ‪ ،‬ﻭﻣﺎ ﺍﻟﻘﺬﻋﻤﻠﺔ‪ ،‬ﻭﻣﺎ ﺍﻟﻌﻤﺮﻭﻁ‪ ،‬ﻭﻣﺎ‬
‫ﺍﳉﺮﻓﺎﺱ‪ ،‬ﻭﻣﺎ ﺍﻟﻠﺌﻮﺱ‪ ،‬ﻭﻣﺎ ﺍﻟﻨﻌﺸﻞ‪ ،‬ﻭﻣﺎ ﺍﻟﻄﺮﻳﺎﻝ‪ ،‬ﻭﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻌﺮﻡ‪ ،‬ﻭﺍﻟﺮﺩﻡ‪ ،‬ﻭﺍﳊﺪﻡ‪ ،‬ﻭﺍﳊﺬﻡ‪ ،‬ﻭﺍﻟﻘﻀﻢ‪،‬‬
‫ﻭﺍﳋﻀﻢ‪ ،‬ﻭﺍﻟﻨﻀﺢ‪ ،‬ﻭﺍﻟﺮﺿﺢ‪ ،‬ﻭﺍﻟﻔﺼﻢ‪ ،‬ﻭﺍﻟﻘﺼﻢ‪ ،‬ﻭﺍﻟﻘﺼﻊ‪ ،‬ﻭﺍﻟﻔﺼﻊ‪ ،‬ﻭﻣﺎ ﺍﻟﻌﺒﻨﻘﺲ‪ ،‬ﻭﻣﺎ ﺍﻟﻌﻠﻨﻜﺲ‪ ،‬ﻭﻣﺎ‬
‫ﺍﻟﻮﻛﺎﻝ‪ ،‬ﻭﺍﻟﺰﻭﻣﻞ‪ ،‬ﻭﻣﺎﳋﻴﻌﺜﻮﺭ‪ ،‬ﻭﺍﻟﻴﺴﺘﻌﻮﺭ‪ ،‬ﻭﻣﺎ ﺍﻟﺸﻨﻌﻮﻑ‪ ،‬ﻭﻣﺎ ﺍﳋﺬﺭﻭﻑ‪ ،‬ﻭﻣﺎ ﺍﳊﻠﺰﻭﻥ‪ ،‬ﻭﻣﺎ ﺍﻟﻘﻔﻨﺪﺩ‪ ،‬ﻭﻣﺎ‬
‫ﺍﳉﻤﻌﻠﻴﻞ‪ :‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺟﺎﺀﺕ ﲞﻒ ﻭﺣﻨﲔ ﻭﺭﺣﻞ ‪ ...‬ﺟﺎﺀﺕ ﲤﺸﻰ ﻭﻫﻰ ﻗﺪﺍﻡ ﺍﻹﺑﻞ‬
 ‫ﻣﺸﻰ ﺍﳉﻤﻌﻠﻴﻠﺔ ﺑﺎﳋﺮﻕ ﺍﻟﻨﻘﻞ ﻗﺎﻝ‪ :‬ﻭﺭﺃﻳﺖ ﺑﻌﺾ ﺍﳉﻬﺎﻝ ﻳﺼﺤﻒ ﻭﻳﻘﻮﻝ‪ :‬ﻭﺣﻨﲔ ﻭﺯﺟﻞ‪ ،‬ﻗﻠﺖ ﻟﻠﺨﻠﻴﻠﻰ ﻣﻦ‬
‫ﻋﲎ ﻬﺑﺬﺍ؟ ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪ :‬ﻣﻌﻠﻢ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﺃﰊ ﺍﻟﻔﺘﺢ‪ ،‬ﻗﺎﻝ ﺍﳋﻠﻴﻠﻰ‪ :‬ﻓﻬﺬﺍ ﺍﻟﻀﺮﺏ ﻣﻦ ﺍﻟﻜﻼﻡ ﳚﺐ ﺃﻥ ﻳﻔﺘﺨﺮ‬
‫ﲟﺜﻠﻪ‪ ،‬ﻭﻳﺘﺮﻗﻖ ﺑﻪ‪ ،‬ﺇﻧﻚ ﻳﺎ ﺃﺑﺎ ﺣﻴﺎﻥ‪ ،‬ﻟﻮ ﺭﺃﻳﺘﻪ ﳝﺸﻰ ﻭﻫﻮ ﻳﻬﺬﻱ ﻬﺑﺬﺍ ﻭﺷﺒﻬﻪ‪ ،‬ﻭﻳﺘﻔﻴﻬﻖ ﻭﻳﻠﻮﻱ ﺷﺪﻗﻴﻪ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻳﻘﺬﻑ ﺑﺎﻟﺒﺼﺎﻕ ﻋﻠﻰ ﺃﻫﻞ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﳊﻤﺪﺕ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺎﻓﻴﺔ ﳑﺎ ﻳﻠﻲ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺑﻪ‪ " ،‬ﻭﺑﻌﺪ " ﻓﻤﺎ ﺑﲔ ﺍﻟﺸﺎﻋﺮ‬
‫ﻭﻫﺬﺍ ﺍﻟﻀﺮﺏ؟ ﺍﻟﺸﺎﻋﺮ ﻳﻄﻠﺐ ﻟﻔﻈﺎ ﺣﺮﺍ‪ ،‬ﻭﻣﻌﲎ ﺑﺪﻳﻌﺎ‪ ،‬ﻭﻧﻈﻤﺎ ﺣﻠﻮﺍ‪ ،‬ﻭﻛﻠﻤﺔ ﺭﺷﻴﻘﺔ‪ ،‬ﻭﻣﺜﻼ ﺳﻬﻼ‪ ،‬ﻭﻭﺯﻧﺎ‬
‫ﻣﻘﺒﻮﻻ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻋﻨﺪﻣﺎ ﻗﺎﺭﺏ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻛﺘﺎﺑﻪ ﰲ ﺃﺧﻼﻕ ﺍﻟﻮﺯﻳﺮﻳﻦ‪ ،‬ﻭﻟﻮ ﻻ ﻫﺬﻳﻦ ﺍﻟﺮﺟﻠﲔ ﺃﻋﲎ ﺍﺑﻦ ﻋﺒﺎﺩ‪،‬‬
‫ﻭﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ‪ ،‬ﻛﺎﻧﺎ ﻛﺒﲑﻯ ﺯﻣﺎﻬﻧﻤﺎ‪ ،‬ﻭﺇﻟﻴﻬﻤﺎ ﺍﻧﺘﻬﺖ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻋﻠﻴﻬﻤﺎ ﻃﻠﻌﺖ ﴰﺲ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﻬﺑﻤﺎ ﺍﺯﺩﺍﻧﺖ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻛﺎﻧﺎ ﲝﻴﺚ ﻳﻨﺸﺮ ﺍﳊﺴﻦ ﻣﻨﻬﻤﺎ ﻧﺸﺮﺍ‪ ،‬ﻭﺍﻟﻘﺒﻴﺢ ﻳﺆﺛﺮ ﻋﻨﻬﻤﺎ ﺃﺛﺮﺍ‪ ،‬ﻟﻜﻨﺖ ﻻ ﺃﺗﺴﻜﻊ ﰱ ﺣﺪﻳﺜﻬﻤﺎ ﻫﺬﺍ‬
‫ﺍﻟﺘﺴﻜﻊ‪ ،‬ﻭﻻ ﺃﳓﻰ ﻋﻠﻴﻬﻤﺎ ﻬﺑﺬﺍ ﺍﳊﺪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﻘﺺ ﳑﻦ ﻳﺪﻋﻲ ﺍﻟﺘﻤﺎﻡ ﺃﺷﻨﻊ‪ ،‬ﻭﺍﳊﺮﻣﺎﻥ ﻣﻦ ﺍﻟﺴﻴﺪ ﺍﳌﺄﻣﻮﻝ‬
‫ﻓﺎﻗﺮﺓ‪ ،‬ﻭﺍﳉﻬﻞ ﻣﻦ ﺍﻟﻌﺎﱂ ﻣﻨﻜﺮ‪ ،‬ﻭﺍﻟﻜﺒﲑﺓ ﳑﻦ ﻳﺪﻋﻰ ﺍﻟﻌﺼﻤﺔ ﺟﺎﺋﺤﺔ ﻭﺍﻟﺒﺨﻞ ﳑﻦ ﻳﺘﱪﺃ ﻣﻨﻪ ﺑﺪﻋﻮﺍﻩ ﻋﺠﻴﺐ‪.‬‬
‫ﻭﻟﻮ ﺃﺭﺩﺕ ﻣﻊ ﻫﺬﺍ ﻛﻠﻪ‪ ،‬ﺃﻥ ﲡﺪ ﳍﻤﺎ ﺛﺎﻟﺜﺎ ﰲ ﲨﻴﻊ ﻣﻦ ﻛﺘﺐ ﻟﻠﺠﺒﻞ ﻭﺍﻟﺪﻳﻠﻢ‪ ،‬ﺇﱃ ﻭﻗﺘﻚ ﻫﺬﺍ ﺍﳌﺆﺭﺥ ﰱ‬
‫ﺍﻟﻜﺘﺎﺏ ﱂ ﲡﺪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺩ ﻳﻮﻣﺎ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﻀﻞ " ﻳﻌﲎ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ " ﺳﻴﺪﺍ‪ ،‬ﱂ ﻳﺸﻖ ﻏﺒﺎﺭﻧﺎ‪ ،‬ﻭﻻ ﺃﺩﺭﻙ ﺷﻮﺍﺭﻧﺎ‪ ،‬ﻭﻻ‬
‫ﻣﺴﺢ ﻋﺬﺍﺭﻧﺎ‪ ،‬ﻭﻻ ﻋﺮﻑ ﻏﺮﺍﺭﻧﺎ‪ ،‬ﻻ ﰱ ﻋﻠﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻻ ﻓﻴﻤﺎ ﻳﺮﺟﻊ ﺇﱃ ﻧﻔﻊ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻓﺄﻣﺎ ﺍﺑﻨﻪ‪ :‬ﻓﻘﺪ ﻋﺮﻓﺘﻢ‬
‫ﻗﺪﺭﻩ ﰲ ﻫﺬﺍ ﻭﰲ ﻏﲑﻩ‪ ،‬ﻃﻴﺎﺵ ﻗﻼﺵ‪ ،‬ﻟﻴﺲ ﻋﻨﺪﻩ ﺇﻻ ﻗﺎﺵ ﻭﻗﻤﺎﺵ‪ ،‬ﻣﺜﻞ ﺍﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﻭﺍﳍﺮﻭﻯ ﺍﳊﻮﺍﺵ‪،‬‬
‫ﻭﻭﻟﺪﺕ ﻭﺍﻟﺸﻌﺮﻯ ﰲ ﻃﺎﻟﻌﻲ‪ ،‬ﻭﻟﻮ ﻻ ﺩﻗﻴﻘﺔ ﻵﺩﺭﻛﺖ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻗﺪ ﺃﺩﺭﻛﺖ ﺍﻟﻨﺒﻮﺓ ﺇﺫ ﻗﻤﺖ ﺑﺎﻟﺬﺏ ﻋﻨﻬﺎ‪،‬‬
‫ﻭﺍﻟﻨﺼﺮﺓ ﳍﺎ‪ ،‬ﻓﻤﻦ ﺫﺍ ﳚﺎﺭﻳﻨﺎ ﺃﻭ ﻳﺒﺎﺭﻳﻨﺎ‪ ،‬ﻭﻳﻐﺎﺭﻳﻨﺎ‪ ،‬ﺃﻭ ﳝﺎﺭﻳﻨﺎ‪ ،‬ﻭﻳﺸﺎﺭﻳﻨﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺘﻪ ﻳﻘﻮﻝ ﻻﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﺟﻌﻠﻚ ﺍﷲ ﳑﻦ ﺇﺫﺍ ﺧﺮﺉ ﺳﻄﺮ‪ ،‬ﻭﺇﺫﺍ ﺑﺎﻝ ﻗﻄﺮ‪ ،‬ﻭﺇﺫﺍ ﻓﺴﺎ ﻏﱪ‪ ،‬ﻭﺇﺫﺍ ﺿﺮﻁ‬
‫ﻛﱪ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﺠﻒ ﻋﱪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺳﺨﻒ ﻻ ﻳﻠﻴﻖ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻔﺮﺻﺔ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺍﺧﺘﻠﻔﻮﺍ ﺇﱃ ﺍﳋﻨﺪﻕ‪ ،‬ﻭﺩﺍﺭﻙ ﻭﻣﻨﻮﻗﺎﻥ‪ ،‬ﻭﺍﻟﺰﺑﻴﺪﻳﺔ‪،‬‬
‫ﻭﺍﻟﺮﻣﺎﺩﺓ‪ ،‬ﻭﺍﳋﻠﺪ‪.‬‬
‫ﻗﺎﻝ ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺩﻟﻒ ﺍﳋﺰﺭﺟﻰ‪:‬‬
‫ﻳﺎ ﺍﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﻋﺒﺎﺱ ‪ ...‬ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺣﺮﻫﺎ‬
‫ﺗﻨﻜﺮ ﺍﳉﱪ ﻭﻗﺪ ﺃﺧﺮﺟﺖ ‪ ...‬ﻣﻦ ﺩﻧﻴﺎﻙ ﻛﺮﻫﺎ‬

‫ﻗﺎﻝ ﻋﻠﻲ ﺍﺑﻦ ﻋﻄﺎﺀ‪ :‬ﺇﻥ ﻋﻄﺎﺀ ﺍﺑﻦ ﻋﺒﺎﺩ‪ :‬ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﻣﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻭﺛﻮﺏ ﺇﱃ ﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻣﺎ ﻳﺒﻠﻎ ﺇﱃ ﺍﻷﻟﻒ‬
‫ﻧﺎﺩﺭ‪ ،‬ﻭﻣﺎ ﻳﻮﰱ ﻋﻠﻰ ﺍﻷﻟﻒ ﺑﺪﻳﻊ‪ ،‬ﺑﻠﻰ‪ ،‬ﻗﺪ ﻧﺎﻝ ﺑﻦ ﻧﺎﺱ ﻣﻦ ﻋﺮﺽ ﺟﺎﻫﻪ ﻋﻠﻰ ﺍﻟﺴﻨﲔ‪ ،‬ﻣﺎ ﻳﺰﻳﺪ ﻗﺪﺭﻩ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺑﺄﺿﻌﺎﻑ‪ ،‬ﻭﻋﺪﺩ ﻫﺆﻻﺀ ﻗﻠﻴﻞ ﺟﺪﺍ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﺑﺘﺬﺍﻝ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻫﺘﻚ ﺍﻟﺴﺘﺮ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻟﻘﺪ ﺑﻠﻎ ﻣﻦ ﺭﻛﺎﻛﺘﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻋﻨﺪﻩ ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻓﻜﺎﻥ ﺇﺫﺍ ﲰﻊ ﻣﻨﻪ ﻛﻼﻣﺎ ﻳﺴﺠﻊ ﻓﻴﻪ‪ ،‬ﻭﺧﱪﺍ‬
‫ﻳﻨﻤﻘﻪ ﻭﻳﺮﻭﻳﻪ‪ ،‬ﻳﺒﻠﻖ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻳﻨﺸﺮ ﻣﻨﺨﺮﻳﻪ‪ ،‬ﻭﻳﺮﻯ ﺃﻧﻪ ﻗﺪ ﳊﻘﻪ ﻏﺸﻰ ﺣﱴ ﻳﺮﺵ ﻋﻠﻰ ﻭﺟﻬﻪ ﻣﺎﺀ ﺍﻟﻮﺭﺩ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺃﻓﺎﻕ ﻗﻴﻞ‪ :‬ﻣﺎ ﺃﺻﺎﺑﻚ؟ ﻣﺎ ﻋﺮﺍﻙ؟ ﻣﺎ ﺍﻟﺬﻱ ﻧﺎﻟﻚ ﻭﺗﻐﺸﺎﻙ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻣﺎ ﺯﺍﻝ ﻛﻼﻡ ﻣﻮﻻﻱ ﻳﺮﻭﻗﲏ ﻭﻳﺆﻧﻘﲏ ﺣﱴ‬
‫ﻓﺎﺭﻗﲏ ﻟﱯ‪ ،‬ﻭﺯﺍﻳﻠﲏ ﻋﻘﻠﻲ‪ ،‬ﻭﺗﺮﺍﺧﺖ ﻣﻔﺎﺻﻠﻲ‪ ،‬ﻭﲣﺎﺫﻟﺖ ﻋﺮﻯ ﻗﻠﱯ‪ ،‬ﻭﺫﻫﻞ ﺫﻫﲏ‪ ،‬ﻭﺣﻴﻞ ﺑﻴﲏ ﻭﺑﲔ ﺭﺷﺪﻯ‪،‬‬
‫ﻓﻴﺘﻬﻠﻞ ﻭﺟﻪ ﺍﺑﻦ ﻋﺒﺎﺩ ﻋﻨﺪ ﺫﻟﻚ‪ ،‬ﻭﻳﻨﺘﻔﺶ ﻭﻳﻀﺤﻚ ﻋﺠﺒﺎ ﻭﺟﻬﻼ‪ ،‬ﰒ ﻳﺄﻣﺮ ﻟﻪ ﺑﺎﳊﺒﺎﺀ ﻭﺍﻟﺘﻜﺮﻣﺔ‪ ،‬ﻭﻳﻘﺪﻣﻪ ﻋﻠﻰ‬
‫ﲨﻴﻊ ﺑﲎ ﺃﺑﻴﻪ ﻭﻋﻤﻪ‪ ،‬ﻭﻣﻦ ﻳﻨﺨﺪﻉ ﻫﻜﺬﺍ‪ ،‬ﻓﻬﻮ ﺑﺎﻟﻨﺴﺎﺀ ﺍﻟﺮﻋﻦ ﺃﺷﺒﻪ‪ ،‬ﻭﺑﺎﻟﺼﺒﻴﺎﻥ ﺍﻟﻀﻌﺎﻑ ﺃﻣﺜﻞ‪ .‬ﻭﺫﻛﺮ ﺍﻟﻮﺯﻳﺮ‬
‫ﺃﺑﻮ ﺳﻌﺪ‪ ،‬ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳊﺴﲔ ﺍﻵﰊ ﰲ ﺗﺎﺭﳜﻪ‪ ،‬ﻣﻦ ﺟﻼﻟﺔ ﻗﺪﺭ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﻋﻈﻢ ﻗﺪﺭﻩ ﰲ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺣﺸﻤﺘﻪ‪،‬‬
‫ﻣﺎﱂ ﻳﺬﻛﺮ ﻟﻮﺯﻳﺮ ﻗﺒﻠﻪ‪ ،‬ﻭﻻ ﺑﻌﺪﻩ ﻣﺜﻠﻪ‪ ،‬ﻭﺃﻧﺎ ﺫﺍﻛﺮ ﻣﺎ ﺫﻛﺮ ﻋﻠﻰ ﻣﺎ ﻧﺴﻘﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﻮﻓﻴﺖ ﺃﻡ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ‬
‫ﺑﺄﺻﺒﻬﺎﻥ‪ ،‬ﻭﻭﺭﺩ ﻋﻠﻴﻪ ﺍﳋﱪ‪ ،‬ﻓﺠﻠﺲ ﻟﻠﺘﻌﺰﻳﺔ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻟﻠﻨﺼﻒ ﻣﻦ ﳏﺮﻡ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﺭﻛﺐ ﺇﻟﻴﻪ‬
‫ﺳﻠﻄﺎﻧﻪ ﻭﻭﱃ ﻧﻌﻤﺘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺑﻦ ﺭﻛﻦ ﺍﻟﺪﻭﻟﺔ ﻣﻌﺰﻳﺎ‪ ،‬ﻭﻧﺰﻝ ﻭﺟﻠﺲ ﻋﻨﺪﻩ ﻃﻮﻳﻼ ﻳﻌﺰﻳﻪ‪ ،‬ﻭﻳﺴﻜﻦ ﻣﻨﻪ‪،‬‬
‫ﻭﺑﺴﻂ ﺍﻟﻜﻼﻡ ﻣﻌﻪ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻔﺼﺢ ﻬﺑﺎ‪ ،‬ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮﻝ ﺣﲔ ﺃﺭﺍﺩ ﺍﻟﻘﻴﺎﻡ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻫﺬﺍ ﺟﺮﺡ ﻻ‬
‫ﻳﻨﺪﻣﻞ‪ ،‬ﻓﺄﻣﺎ ﺳﺎﺋﺮ ﺍﻷﻣﺮﺍﺀ ﻭﺍﻟﻘﻮﺍﺩ‪ ،‬ﻣﺜﻞ ﻣﻨﻮﺟﻬﺮ ﺑﻦ ﻗﺎﺑﻮﺱ‪ ،‬ﻣﻠﻚ ﺍﳉﺒﻞ‪ ،‬ﻭﻓﻮﻻﺫ ﺑﻦ ﻣﺎ ﻧﺎﺩﺭ‪ ،‬ﺃﺣﺪ ﻣﻠﻮﻙ‬
‫ﺍﻟﺪﻳﻠﻢ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻔﲑﻭﺯﺍﻥ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻭﻏﲑﻫﻢ‪ ،‬ﻣﻦ ﺍﻷﻛﺎﺑﺮ ﻭﺍﻷﻣﺎﺛﻞ‪ ،‬ﻓﺈﻬﻧﻢ ﻛﺎﻧﻮﺍ ﳛﻀﺮﻭﻥ‬
‫ﺣﻔﺎﺓ ﺣﺴﺮﺍ‪ ،‬ﻭﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺇﺫﺍ ﻭﻗﻌﺖ ﻋﻴﻨﻪ ﻋﻠﻰ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻗﺒﻞ ﺍﻷﺭﺽ‪ ،‬ﰒ ﺗﻮﺍﱃ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﻥ‬
‫ﻳﻘﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﻳﺄﻣﺮﻩ ﺑﺎﳉﻠﻮﺱ ﻓﻴﺠﻠﺲ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻳﺘﺤﺮﻙ ﻭﻻ ﻳﺴﺘﻮﻓﺰ ﻷﺣﺪ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺟﺎﻟﺴﺎ ﻋﻠﻰ ﻋﺎﺩﺗﻪ ﰱ ﻏﲑ‬
‫ﺃﻳﺎﻡ ﺍﻟﺘﻌﺰﻳﺔ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﳌﻌﺰﻯ ﺑﻌﺪ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺃﻣﺮ ﺃﻥ ﻳﻘﺪﻡ ﺇﻟﻴﻪ ﺍﻟﻠﻜﺎﺀ ﻣﻨﻮﺟﻬﺮ ﺑﻦ‬
‫ﻗﺎﺑﻮﺱ‪ ،‬ﻓﺈﻧﻪ ﻗﺎﻝ‪ :‬ﳛﻤﻞ ﺇﱃ ﺃﰊ ﻣﻨﺼﻮﺭ ﻣﺎ ﻳﻠﺒﺴﻪ‪ ،‬ﻓﻘﺪﻡ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻨﻊ ﻣﻦ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺪﺍﺭ ﺣﺎﻓﻴﺎ‪ ،‬ﰒ ﻗﺪﻡ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺍﳊﺠﺎﺏ ﻭﺍﳊﺎﺷﻴﺔ ﺍﻟﻠﻜﺎﻭﺍﺕ ﺇﱃ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻐﻀﺐ ﻓﻮﻻﺫ ﺑﻦ ﻣﺎﻧﺎﺩﺭ‪ ،‬ﻭﺍﻟﻔﻮﻻﺫ ﺩﺭﻳﺪﻳﺔ ﻋﻠﻴﻪ ﺫﻟﻚ‪،‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﻴﺰ ﻣﻨﻮﺟﻬﺮ ﻣﻦ ﺑﲔ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﺎﺣﺘﺞ ﺍﻟﺼﺎﺣﺐ ﺑﺒﻴﺘﻪ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺭﻳﺎﺳﺘﻪ ﺍﻟﻘﺪﳝﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺧﻄﺐ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ ﺍﺑﻨﺔ ﺃﰉ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺪﺍﻋﻲ‪ ،‬ﻟﺴﺒﻄﻪ ﻋﺒﺎﺩ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﻭﻭﻗﻊ ﺍﻹﻣﻼﻙ ﰱ ﺩﺍﺭﻩ ﻳﻮﻡ‬
‫ﺍﳋﻤﻴﺲ‪ ،‬ﻻﺭﺑﻊ ﺧﻠﻮﻥ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﻛﺎﻥ ﻳﻮﻣﺎ ﻋﻈﻴﻤﺎ ﺍﺣﺘﻔﻞ ﻓﻴﻪ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ‪،‬‬
‫ﻭﻧﺜﺮ ﻣﻦ ﺍﻟﺪﻧﺎﻧﲑ ﻭﺍﻟﺪﺭﺍﻫﻢ ﺷﻴﺌﺎ ﻛﺜﲑﺍ‪ ،‬ﻟﺬﻟﻚ ﺃﻧﻔﺬ ﻟﻪ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﻳﺪﻯ ﺃﺣﺪ ﺣﺠﺎﺑﻪ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﺇﱃ ﻫﻨﺎﻙ‬
‫ﻣﻦ ﺍﻟﻨﺜﺎﺭ‪ ،‬ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﻣﺎﺋﺔ ﻃﺒﻖ ﻋﻴﻨﺎ ﻭﻭﺭﻗﺎ‪ ،‬ﻭﺣﻀﺮ ﺍﻟﻔﻮﻻﺫ ﺩﺭﻳﺪﻳﺔ ﺑﺄﺳﺮﻫﻢ‪ ،‬ﻓﺈﻥ ﺍﻻﺑﻨﺔ ﺍﳌﺰﻭﺟﺔ‪ ،‬ﻛﺎﻧﺖ ﺍﺑﻨﺔ‬
‫ﺩﻳﻜﻮﻧﺔ ﺑﻨﺖ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺍﻟﻔﲑﻭﺯﺍﻥ‪ ،‬ﺧﺎﻟﺔ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻘﻮﻡ ﺃﺧﻮﺍﳍﺎ‪ ،‬ﻭﺃﺿﺎﻓﻬﻢ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﻧﺼﺒﺖ‬
‫ﻣﺎﺋﺪﺓ ﻋﻈﻴﻤﺔ ﰲ ﺑﻴﺖ ﻃﻮﻟﻪ ﻳﺰﻳﺪ ﻋﻠﻰ ﲬﺴﲔ ﺫﺭﺍﻋﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺑﻄﻮﻝ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺃﺟﻠﺲ ﻋﻠﻴﻪ ﺳﺘﺔ ﺃﻧﻔﺲ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻓﻮﻻﺫ ﺑﻦ ﻣﺎﻧﺎ ﻭﻛﺒﺎﺕ ﺑﻦ ﺑﻠﻘﺴﻢ ﰲ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﲜﻨﺐ ﻓﻮﻻﺫ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺜﺎﺋﺮ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﲜﻨﺒﻪ ﺍﻵﺧﺮ‪ ،‬ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﻘﺎﺿﻰ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﺩﻭﻥ ﺃﺣﺪ ﺍﻟﻌﻠﻮﻳﲔ ﻛﺎﻛﻲ ﺍﺑﻦ ﻳﺸﻜﺮ ﺯﺍﺩ‪ ،‬ﻭﺩﻭﻥ ﺍﻵﺧﺮ ﻣﺮﺩﺍﻭﻳﺞ ﺍﻟﻜﻼﺭﻱ‪،‬‬
‫ﻭﻭﻗﻒ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻔﲑﻭﺯﺍﻥ‪ ،‬ﻭﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺎ ﻛﺎﻥ ﻟﻠﺨﺪﻣﺔ‪ ،‬ﻭﻭﻗﻒ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ ﺃﻳﻀﺎ ﺳﺎﻋﺔ‪ ،‬ﻭﻭﻗﻒ ﲨﻴﻊ‬
‫ﺃﻛﺎﺑﺮ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﺠﺎﺏ‪ ،‬ﻣﺜﻞ ﺍﻟﺮﺋﻴﺲ ﺃﰉ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻀﱮ‪ ،‬ﻭﺃﰉ ﺍﳊﺴﲔ ﺍﻟﻌﺎﺭﺽ‪ ،‬ﻭﺃﺧﻴﻪ ﺃﰉ‬
‫ﻋﻠﻰ‪ ،‬ﻭﺍﺑﻨﻪ ﺃﰉ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺃﰉ ﻋﻤﺮﺍﻥ ﺍﳊﺎﺟﺐ ﻭﻏﲑﻫﻢ‪ .‬ﺇﱃ ﺃﻥ ﻓﺮﻍ ﺍﻟﻘﻮﻡ ﻣﻦ ﺍﻷﻛﻞ‪ ،‬ﰒ ﺃﻛﻞ ﻫﺆﻻﺀ ﻣﻊ‬
‫ﺍﻟﺼﺎﺣﺐ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﻣﻨﻔﺮﺩﺓ‪ ،‬ﻭﺃﻣﺎ ﻗﺎﺿﻰ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﻭﺍﻷﺷﺮﺍﻑ ﻭﺍﻟﻌﺪﻭﻝ‪ ،‬ﻓﺈﻬﻧﻢ ﺃﻃﻌﻤﻮﺍ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﺃﺧﺮﻯ ﰱ‬
‫ﺑﻴﺖ ﺁﺧﺮ‪.‬‬
 ‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻧﺼﺮ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺍﻟﻔﲑﻭﺯﺍﻥ‪ ،‬ﻭﻫﻮ ﺧﺎﻝ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻣﻘﺪﺍﻣﺎ ﺷﺠﺎﻋﺎ‪ ،‬ﻗﻠﻴﻞ ﺍﳌﺒﺎﻻﺓ‪ ،‬ﻗﺪ‬
‫ﺍﺳﺘﻌﺼﻰ ﻋﻠﻰ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﻗﺘﻄﻊ ﻣﻦ ﺑﻼﺩﻩ‪ ،‬ﻭﺗﻐﻠﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﺣﺘﺎﻝ ﻋﻠﻰ ﲨﺎﻋﺔ ﻣﻦ ﻋﺴﺎﻛﺮﻩ‪ ،‬ﻓﻘﺘﻠﻬﻢ‬
‫ﺑﺄﻧﻮﺍﻉ ﺍﻟﻘﺘﻞ‪ ،‬ﰒ ﻛﺴﺮ ﻟﻪ ﻋﺪﺓ ﻋﺴﺎﻛﺮ‪ ،‬ﺇﱃ ﺃﻥ ﺗﻜﺎﺛﺮﺕ ﻋﺴﺎﻛﺮ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻓﻜﺴﺮﺗﻪ‪ ،‬ﻭﺷﺘﺘﺖ ﲨﻮﻋﻪ‪،‬‬
‫ﻭﻫﺮﺏ ﳓﻮ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﺣﱴ ﺻﺎﺭ ﺇﱃ ﺇﺳﻔﺮﺍﻳﲔ‪ ،‬ﰒ ﺑﺪﺍ ﻟﻪ ﺃﻥ ﺳﻠﻚ ﻃﺮﻳﻖ ﺍﳌﻔﺎﺭﺓ ﻓﻴﻬﺎ‪ ،‬ﺣﱴ ﻭﺭﺩ ﺍﱃ ﻟﻴﻠﺔ‬
‫ﺍﳉﻤﻌﺔ‪ ،‬ﻟﺴﺖ ﺑﻘﲔ ﻣﻦ ﺷﻮﺍﻝ‪ ،‬ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﻗﺼﺪ ﰲ ﺍﻟﻠﻴﻞ ﺑﺎﺏ ﻛﺎﻓﺔ ﺍﻟﻜﻔﺎﺓ ﻣﺴﺘﺠﲑﺍ ﺑﻪ‪ ،‬ﻭﻣﺴﺘﻌﻄﻔﺎ‬
‫ﻟﻪ‪ ،‬ﻓﻠﻢ ﻳﺮﻕ ﻟﻪ‪ ،‬ﻭﺭﺩ ﺇﱃ ﺩﺍﺭ ﺑﻌﺾ ﺣﺠﺎﺏ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺤﺒﺲ ﻓﻴﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﺳﻌﺪ‪ :‬ﻭﻛﻨﺖ ﰲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﲝﻀﺮﺓ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ‪ ،‬ﻓﺄﺗﺎﻩ ﺍﳊﺎﺟﺐ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﻫﺰﻳﻊ ﻣﻦ ﺍﻟﻠﻴﻞ‪،‬‬
‫ﻓﺄﺧﱪﻩ ﺑﻮﻗﻮﻑ ﻧﺼﺮ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺍﻟﻔﲑﻭﺯﺍﻥ ﻋﻠﻰ ﺍﻟﺒﺎﺏ‪ ،‬ﺧﺎﺷﻌﺎ ﻣﺘﻀﺮﻋﺎ‪ ،‬ﻓﺮﺃﻳﺘﻪ ﻗﺪ ﲢﱪ ﰲ ﺍﻷﻣﺮ ﺳﺎﻋﺔ‪ ،‬ﰒ‬
‫ﺭﺍﺳﻠﻪ ﺑﺄﻥ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻷﻋﻈﻢ ‪ -‬ﻳﻌﲏ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ‪ -‬ﺳﺎﺧﻂ ﻋﻠﻴﻚ‪ ،‬ﻭﻻ ﳚﻮﺯ ﱄ ﺃﻥ ﺁﺫﻥ ﻟﻚ ﰲ ﺩﺧﻮﻝ‬
‫ﺩﺍﺭﻱ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺗﺘﺮﺿﺎﻩ‪ ،‬ﻭﺗﺴﺘﻌﻄﻒ ﻗﻠﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﻋﻔﺎ ﻋﻨﻚ ﻭﺭﺟﻊ ﻟﻚ‪ ،‬ﻓﺎﻟﺪﺍﺭ ﺑﲔ ﻳﺪﻳﻚ‪ ،‬ﻭﺃﻧﺎ ﻣﻌﲔ ﻟﻚ‪ .‬ﻓﻌﺎﺩ‬
‫ﺍﳊﺎﺟﺐ ﺇﻟﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﺭﺟﻊ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻌﻮﺩ ﻭﻗﺎﻝ‪ :‬ﺇﳕﺎ ﺟﺌﺖ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﻻﺋﺬﺍ ﺑﻪ‪ ،‬ﻭﻣﻨﻘﻄﻌﺎ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻻ ﺃﻋﺮﻑ ﻏﲑﻩ‪ ،‬ﻭﺃﻧﺎ ﺃﺣﺘﺎﺝ ﺃﻥ ﻳﺪﺑﺮ ﺃﻣﺮﻱ‪ ،‬ﻭﳚﱪﱐ ﻭﳛﺎﻣﻲ ﻋﻠﻰ‪ ،‬ﻭﻳﺬﺏ ﻋﲏ‪ ،‬ﻓﺮﺃﻳﺖ ﺍﻟﺼﺎﺣﺐ ﻭﻗﺪ ﻣﺎﻝ‬
‫ﺭﺃﻳﻪ ﺑﲔ ﺇﺣﺪﻯ ﺧﺼﻠﺘﲔ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﺴﺘﻤﺮ ﻋﻠﻰ ﺍﳌﻨﻊ ﻭﻻ ﻳﺄﺫﻥ ﻟﻪ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺄﺫﻥ ﻟﻪ‪ ،‬ﻭﳚﻌﻞ ﺩﺍﺭﻩ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺍﳋﺰﺍﺋﻦ ﻟﻪ‪ ،‬ﻭﻳﻨﺘﻘﻞ ﻫﻮ ﺇﱃ ﺩﺍﺭ ﻛﺎﻧﺖ ﳊﺎﺟﺒﻪ ﺍﻟﺮﺍﻭﻧﺪﻱ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﺿﺎﻓﻬﺎ ﺑﻌﺪ ﻣﻮﺕ ﻫﺬﺍ ﺍﳊﺎﺟﺐ ﺇﱃ ﺩﺍﺭﻩ‪.‬‬
‫ﰒ ﺗﻘﺮﺭ ﺭﺃﻳﻪ ﻋﻠﻰ ﺻﺮﻓﻪ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻧﺼﺮ ﻋﻠﻰ ﺍﻹﳊﺎﺡ ﰱ ﺍﳋﻀﻮﻉ‪ ،‬ﻭﺍﻻﺟﺘﻬﺎﺩ ﺃﻥ ﻳﺄﺫﻥ ﻟﻪ ﰲ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﺍﻧﺘﻘﻞ‬
‫ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﻜﺒﲑ ﺇﱃ ﺑﺎﺏ ﺍﳋﺎﺻﺔ‪ ،‬ﺳﺄﻝ ﻭﺍﺟﺘﻬﺪ ﺇﱃ ﺃﻥ ﺟﺎﺀﻩ ﻣﻦ ﻗﺒﻞ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻋﻠﻮﺳﺔ ﺍﳊﺎﺟﺐ ﻭﺣﺒﺴﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻟﺼﺎﺣﺐ ﻣﺴﺘﻬﺠﻨﺎ‪ ،‬ﻳﻌﺠﺐ ﺍﻟﻨﺎﺱ ﻣﻨﻪ‪ ،‬ﻭﲢﺪﺛﻮﺍ ﺑﻪ ﻭﺍﺳﺘﻘﺒﺤﻮﻩ‪ ،‬ﻣﻊ ﻣﺎ ﺍﻇﻬﺮﻩ ﻧﺼﺮ ﻣﻦ‬
‫ﺍﻻﺳﺘﻜﺎﻧﺔ ﻭﺍﻻﺳﺘﺠﺎﺭﺓ ﺑﻪ‪ .‬ﻭﺃﻇﻦ ﺃﻧﻪ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﺇﻻ ﻷﻧﻪ ﺟﱭ ﻋﻦ ﺍﻻﺟﺘﻤﺎﻉ ﻣﻌﻪ ﰲ ﺩﺍﺭ ﻭﺍﺣﺪﺓ‪ ،‬ﻣﻊ‬
‫ﺍﻟﻌﺪﺍﻭﺓ ﺍﳌﺘﺄﻛﺪﺓ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺍﻟﻀﻐﻴﻨﺔ ﺍﻟﺮﺍﺳﺨﺔ ﰲ ﻗﻠﺐ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪.‬‬
‫ﰒ ﺫﻛﺮ ﻭﻓﺎﺓ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﻏﲑﻩ‪ ،‬ﻭﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺁﻧﻔﺎ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻭﺗﻮﰲ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻋﺸﻴﺔ‬
‫ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻋﺎﺷﺮ ﺷﻌﺒﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻣﺒﻠﻎ ﻋﻤﺮﻩ ﺃﺭﺑﻌﺎ ﻭﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﺳﺘﺔ ﺃﺷﻬﺮ ﻭﺃﻳﺎﻣﺎ‪ .‬ﰒ ﻭﺻﻒ ﺃﺧﻼﻗﻪ‬
‫ﻭﺟﻴﻮﺷﻪ‪ ،‬ﻭﻗﻼﻋﻪ ﻭﺃﻣﻮﺍﻟﻪ‪ ،‬ﺍﻟﱵ ﺧﻠﻔﻬﺎ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻓﺄﻣﺎ ﺍﻟﻮﺯﺍﺭﺓ ﰲ ﺃﻳﺎﻣﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﳛﺘﺎﺝ ﺇﱃ ﺫﻛﺮﻫﺎ‪،‬‬
‫ﻓﺈﻥ ﺍﻭﻝ ﻭﺯﺭﺍﺋﻪ ﻛﺎﻥ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ‪ .‬ﻭﺃﺳﻨﺔ ﺍﻷﻗﻼﻡ‪ ،‬ﻭﻋﺬﺑﺎﺕ ﺍﻷﻟﺴﻨﺔ ﺗﻜﻞ ﺩﻭﻥ ﺃﻳﺴﺮ ﺃﻭﺻﺎﻓﻪ‪ ،‬ﻭﺃﺩﱏ ﻓﻀﺎﺋﻠﻪ‪،‬‬
‫ﻭﻟﻮ ﻻ ﻣﺎ ﺁﻝ ﺇﻟﻴﻪ ﺃﻣﺮ ﺍﻟﻮﺯﺍﺭﺓ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩ ﻣﻦ ﱂ ﻳﻌﻠﻢ ﺣﺎﳍﺎ ﰱ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺑﺄﻥ ﺍﻷﻣﺮ ﻛﺎﻥ ﻭﱂ‬
‫ﻳﺰﻝ ﻋﻠﻰ ﻣﺎ ﻧﺮﺍﻩ‪ ،‬ﺃﻭ ﻗﺮﻳﺒﺎ ﻣﻨﻪ ﻭﺷﺒﻴﻬﺎ ﺑﻪ‪ ،‬ﻷﻣﺴﻜﻨﺎ ﻋﻦ ﺫﻛﺮﻩ‪ ،‬ﻭﻟﻜﻨﺎ ﻧﺬﻛﺮ ﻳﺴﲑﺍ ﻣﻦ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻓﺈﻥ ﻫﺆﻻﺀ‬
‫ﺍﻟﺬﻳﻦ ﺫﻛﺮﻧﺎﻫﻢ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﳌﻠﻮﻙ‪ ،‬ﻭﺍﻷﻣﺮﺍﺀ ﻭﺍﻟﻘﻮﺍﺩ‪ ،‬ﻭﺳﺎﺋﺮ ﻣﻦ ﺳﺎﻭﺍﻫﻢ ﻣﻦ ﺍﻟﺰﻋﻤﺎﺀ ﻭﺍﻟﻜﺒﺎﺭ‪ ،‬ﻣﺜﻞ ﺃﻭﻻﺩ ﻣﺆﻳﺪ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻣﻨﻮﺟﻬﺮ ﺑﻦ ﻗﺎﺑﻮﺱ‪ ،‬ﺑﻦ ﻭﴰﻜﲑ‪ ،‬ﻭﺃﰉ ﺍﳊﺠﺎﺝ ﺑﻦ ﻇﻬﲑ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺃﺳﻔﻬﻴﺪ ﺑﻦ‬
‫ﺃﺳﻔﺎﺭ‪ ،‬ﻭﺣﺴﻦ ﺑﻦ ﻭﴰﻜﲑ‪ ،‬ﻭﻓﻮﻻﺫ ﺑﻦ ﻣﺎﻧﺎﺩﺭ‪ ،‬ﻭﻧﺼﺮ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻔﲑﻭﺯﺍﻥ‪ ،‬ﻭﺃﰉ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻔﲑﻭﺯﺍﻥ‪ ،‬ﺍﺑﻦ‬
‫ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺍﻟﻔﲑﻭﺯﺍﻥ‪ ،‬ﻭﻛﺒﺎﺕ ﺑﻦ ﺑﻠﻘﺴﻢ‪ ،‬ﺑﻦ ﺍﻟﻔﲑﻭﺯﺍﻥ‪ ،‬ﻭﺣﻴﺪﺭ ﺑﻦ ﻭﻫﺴﻮﺫﺍﻥ‪ ،‬ﻭﻛﻴﺨﺴﺮﻭ ﺑﻦ ﺍﳌﺮﺯﺑﺎﻥ‪،‬‬
‫ﺍﺑﻦ ﺍﻟﺴﻼﺭ‪ ،‬ﻭﺟﺴﺘﺎﻥ ﺑﻦ ﻧﻮﺡ‪ ،‬ﺑﻦ ﻭﻫﺴﻮﺫﺍﻥ‪ ،‬ﻭﺷﲑﺯﻳﻞ ﺍﺑﻦ ﺳﻼﺭ‪ ،‬ﺑﻦ ﺷﲑﺯﻳﻞ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻳﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﻫﺆﻻﺀ ﻣﻦ ﺍﻷﻗﻄﺎﻉ‪ ،‬ﻣﺎ ﻳﺒﻠﻎ ﺍﺭﺗﻔﺎﻋﻪ ﲬﺴﲔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻣﺎ ﺩﻭﻬﻧﺎ ﺇﱃ ﻋﺸﺮﻳﻦ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻣﻦ ﺍﻛﺎﺑﺮ ﺍﻟﻘﻮﺍﺩ‬
 ‫ﻣﺎ ﻳﻄﻮﻝ ﺗﻌﺪﺍﺩﻫﻢ‪ ،‬ﻛﺎﻧﻮﺍ ﳛﻀﺮﻭﻥ ﺑﺎﺏ ﺩﺍﺭﻩ‪ ،‬ﻓﻴﻘﻔﻮﻥ ﻋﻠﻰ ﺩﻭﺍﻬﺑﻢ ﻣﻄﺮﻗﲔ‪ ،‬ﻻﻳﺘﻜﻠﻢ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻫﻴﺒﺔ‬
‫ﻭﺇﻋﻈﺎﻣﺎ ﳌﻮﺿﻌﻪ‪ ،‬ﺇﱃ ﺃﻥ ﳜﺮﺝ ﺃﺣﺪ ﺧﻠﻔﺎﺀ ﺣﺠﺎﺑﻪ‪ ،‬ﻓﻴﺄﺫﻥ ﻟﺒﻌﺾ ﺃﻛﺎﺑﺮﻫﻢ‪ ،‬ﻭﻳﺼﺮﻓﻬﻢ ﲨﻠﺔ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﻳﺆﺫﻥ ﻟﻪ‬
‫ﰱ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻳﻈﻦ ﺃﻧﻪ ﻗﺪ ﺑﻠﻎ ﺍﻵﻣﺎﻝ‪ ،‬ﻭﻧﺎﻝ ﺍﻟﻔﻮﺯ ﺑﺎﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﺮﺣﺎ ﻭﻣﺴﺮﺓ‪ ،‬ﻭﺷﺮﻓﺎ ﻭﺗﻌﻈﻴﻤﺎ‪ ،‬ﻓﺈﺫﺍ ﺣﺼﻞ‬
‫ﰱ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺃﺫﻥ ﻟﻪ ﰱ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﳎﻠﺴﻪ‪ ،‬ﻗﺒﻞ ﺍﻷﺭﺽ ﻋﻨﺪ ﻭﻗﻮﻉ ﺑﺼﺮﻩ ﻋﻠﻴﻪ‪ ،‬ﺛﻼﺙ ﻣﺮﺍﺕ ﺃﻭ ﺃﺭﺑﻌﺎ‪ ،‬ﺇﱃ ﺃﻥ‬
‫ﻳﻘﺮﺏ ﻣﻨﻪ‪ ،‬ﻓﻴﺠﻠﺲ ﻣﻦ ﻛﺎﻧﺖ ﺭﺗﺒﺘﻪ ﺍﳉﻠﻮﺱ‪ ،‬ﺇﱃ ﺃﻥ ﻳﻘﻀﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻭﻃﺮﻩ ﻣﻦ ﺧﺪﻣﺘﻪ‪ ،‬ﰒ ﻳﻨﺼﺮﻑ‪،‬‬
‫ﺑﻌﺪ ﺃﻥ ﻳﻘﺒﻞ ﺍﻷﺭﺽ ﺃﻳﻀﺎ ﻣﺮﺍﺭﺍ‪ .‬ﻭﱂ ﻳﻜﻦ ﻳﻘﻮﻡ ﻷﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺸﲑ ﺇﱃ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﻻ ﻳﻄﻤﻊ ﻣﻨﻪ ﺃﺣﺪ ﰱ‬
‫ﺫﻟﻚ‪.‬‬

‫ﻭﻧﺰﻝ ﺑﺎﻟﺼﻴﻤﺮﺓ ﻋﻨﺪ ﻋﻮﺩﻩ ﻣﻦ ﺍﻷﻫﻮﺍﺯ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺷﻴﺦ ﻣﻦ ﺯﻫﺎﺩ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻳﻌﺮﻑ ﺑﻌﺒﺪ ﺍﷲ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻓﻘﺎﻡ‬
‫ﻟﻪ‪ :‬ﻓﻠﻤﺎ ﺧﺮﺝ ﺍﻟﺘﻔﺖ ﻛﺎﰱ ﺍﻟﻜﻔﺎﺓ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻗﻤﺖ ﻷﺣﺪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻣﻨﺬ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﺇﳕﺎ ﻓﻌﻞ ﺫﻟﻚ ﺑﻪ‬
‫ﻟﺰﻫﺪﻩ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﺃﺣﺪ ﺃﺑﺪﺍﻝ ﺩﻫﺮﻩ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻌﻠﻢ ﻓﻘﺪ ﻛﺎﻥ ﻳﺮﻯ ﻣﻦ ﻫﻮ ﺃﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﻓﻼ ﳛﻔﻞ ﺑﻪ‪ .‬ﻭﺃﻣﺎ ﻫﻴﺒﺘﻪ ﰲ‬
‫ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﳐﺎﻓﺘﻪ ﰲ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺣﺸﻤﺘﻪ ﻋﻨﺪ ﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ‪ ،‬ﻭﺍﻟﺒﻌﻴﺪ ﻭﺍﻟﻘﺮﻳﺐ‪ ،‬ﻓﻘﺪ ﺑﻠﻐﺖ ﺇﱃ ﺃﻥ ﻛﺎﻥ‬
‫ﺻﺎﺣﺒﻪ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻳﻨﻘﺒﺾ ﻋﻦ ﻛﺜﲑ ﳑﺎ ﻳﺮﻳﺪﻩ ﺑﺴﺒﺒﻪ‪ ،‬ﻭﳝﺴﻚ ﻋﻤﺎ ﺗﺸﺮﻩ ﺇﻟﻴﻪ ﻧﻔﺴﻪ ﳌﻜﺎﻧﻪ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ ﺫﻟﻚ‬
‫ﻟﻠﻨﺎﺱ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻭﺍﻧﺒﺴﺎﻁ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻓﻴﻤﺎ ﱂ ﻳﻜﻦ ﻣﻦ ﻋﺎﺩﺗﻪ‪ ،‬ﻓﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻳﺰﻡ ﻧﻔﺴﻪ ﳊﺸﻤﺘﻪ‪ ،‬ﰒ ﻛﺎﻥ ﳛﻠﻪ‬
‫ﳏﻞ ﺍﻟﻮﺍﻟﺪ ﺇﻛﺮﺍﻣﺎ ﻭﺇﻋﻈﺎﻣﺎ‪ ،‬ﻭﳜﺎﻃﺒﻪ ﺑﺎﻟﺼﺎﺣﺐ ﺷﻔﺎﻫﺎ ﻭﻛﺘﺎﺑﺎ‪ ،‬ﻓﺄﻣﺎ ﺃﻛﺎﺑﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﺭﺃﻯ ﺃﺣﺪ‬
‫ﺣﺠﺎﺑﻪ‪ ،‬ﺑﻞ ﺃﺣﺪ ﺍﻷﺻﺎﻏﺮ ﻣﻦ ﺣﺎﺷﻴﺘﻪ‪ ،‬ﻓﺈﻥ ﻓﺮﺍﺋﻀﻪ ﻛﺎﻧﺖ ﺗﺮﺗﻌﺪ‪ ،‬ﻭﺟﻮﺍﳓﻪ ﻛﺎﻧﺖ ﺗﺼﻄﻔﻖ‪ ،‬ﺇﱃ ﺃﻥ ﻳﻌﻠﻢ ﻣﺎ‬
‫ﻳﺮﻳﺪﻩ ﻣﻨﻪ‪ ،‬ﻭﳜﺎﻃﺒﻪ ﺑﻪ‪.‬‬
‫ﻭﺗﻈﻠﻤﺖ ﺇﻟﻴﻪ ﺍﻣﺮﺃﺓ ﻣﻦ ﺻﺎﺣﺐ ﻟﻔﻮﻻﺫ ﺑﻦ ﻣﺎﻧﺎﺩﺭ‪ ،‬ﻭﺫﻛﺮﺕ ﺃﻧﻪ ﻳﻨﺎﺯﻋﻬﺎ ﰲ ﺣﻖ ﳍﺎ‪ ،‬ﻓﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻔﺖ‬
‫ﺇﱃ ﻓﻮﻻﺫ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻣﻮﻛﺒﻪ ﻳﺴﲑ ﺧﻠﻔﻪ‪ ،‬ﻓﺒﻬﺖ ﻭﲢﲑ‪ ،‬ﻭﺍﺭﺗﻌﺪ ﻭﻭﻗﻒ‪ ،‬ﻭﱂ ﻳﱪﺡ ﺇﱃ ﺃﻥ ﺳﺎﺭ ﻛﺎﰱ ﺍﻟﻜﻔﺎﺓ‪ ،‬ﰒ‬
‫ﺃﺭﺳﻞ ﻣﻊ ﺍﳌﺮﺁﺓ ﻣﻦ ﺃﺭﺿﺎﻫﺎ‪ ،‬ﻭﺃﺯﺍﻝ ﻇﻼﻣﺘﻬﺎ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻛﺜﲑ ﻳﻄﻮﻝ ﺍﻟﻜﺘﺎﺏ ﺑﺒﻌﻀﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﺘﺴﻊ ﻟﻜﻠﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﺳﺒﺎﺑﻪ ﻭﺣﺎﺷﻴﺘﻪ‪ ،‬ﻭﻫﻴﺒﺘﻪ ﻭﺭﺗﺒﺘﻪ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺃﻳﺴﺮﻫﺎ ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ ﻋﺪﺓ ﻣﻦ ﺍﳊﺠﺎﺏ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻋﻠﻰ ﻣﺮﺑﻄﻪ‬
‫ﺛﻼﲦﺎﺋﺔ ﺭﺃﺱ ﻣﻦ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﺃﻭ ﻣﺎ ﻳﻘﺎﺭﻬﺑﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﺣﻮﺍﻝ ﺑﻠﻜﺎ ﺍﳊﺎﺟﺐ‪ ،‬ﺗﺰﻳﺪ ﻋﻠﻰ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﻛﺜﲑﺓ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻛﺎﻥ ﻋﻠﻰ ﻣﺮﺑﻂ ﺧﻠﻴﻔﺔ ﻟﻪ ﻳﻌﺮﻑ ﺑﻴﺰﻳﺪﺓ‪ ،‬ﻛﺜﲑ ﻣﻦ ﺍﳋﻴﻞ ﺍﻟﻌﺘﺎﻕ ﺍﳌﻮﺻﻮﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺴﺘﻐﲏ ﻋﻨﻬﺎ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ‬
‫ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﻃﻠﺐ ﺍﻷﻛﺮﺍﺩ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻌﻴﺚ ﻭﺻﻴﺎﻧﺔ ﺍﻟﺴﺎﺑﻠﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﺎ ﳜﺮﺝ ﻟﻜﺎﰱ ﺍﻟﻜﻔﺎﺓ ﰱ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﰲ ﻭﺟﻮﻩ ﺍﻟﱪ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﳌﱪﺍﺕ‪ ،‬ﻭﺻﻼﺕ ﺍﻷﺷﺮﺍﻑ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻐﺮﺑﺎﺀ ﺍﻟﺰﻭﺍﺭ‪ ،‬ﻭﻣﻦ ﳚﺮﻱ‬
‫ﳎﺮﻯ ﺫﻟﻚ‪ ،‬ﳑﺎ ﻳﺘﻜﻠﻔﻪ ﺑﻪ ﺻﻴﺖ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﺟﺮ ﺍﻵﺧﺮﺓ‪ ،‬ﻳﺰﻳﺪ ﻋﻠﻰ ﻣﺎﺋﺔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪.‬‬
‫ﻭﺍﻧﺘﻘﻠﺖ ﺍﻟﻮﺯﺍﺭﺓ ﻋﻨﻪ ﺇﱃ ﺃﰉ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻀﱯ‪ ،‬ﻭﺃﰊ ﻋﻠﻲ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﲪﻮﻟﺔ‪،‬‬
‫ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱴ ﻗﺪ ﺳﻨﻬﺎ ﻫﻮ ﺑﺎﻗﻴﺔ‪ ،‬ﻭﺣﺸﻤﺔ ﺍﻟﻮﺯﺍﺭﺓ ﺛﺎﺑﺘﺔ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻣﺎ ﻋﻬﺪ ﰲ ﺃﻳﺎﻣﻪ ﺟﺎﺭﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﳍﻤﺎ‬
‫ﻣﻦ ﺍﳊﺸﻢ ﻭﺍﳊﺎﺷﻴﺔ‪ ،‬ﻭﺍﻟﺘﺠﻤﻞ ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻛﺎﻥ ﻟﻪ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻓﻮﻗﻪ ﰱ ﺍﻟﻐﲎ ﻭﺍﻟﺜﺮﻭﺓ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻠﺤﻘﺎﻩ ﰲ‬
‫ﺍﻟﻔﻀﻞ ﻭﺍﳌﻜﺮﻣﺔ‪.‬‬
‫ﻗﺎﻝ ﻏﺮﺱ ﺍﻟﻨﻌﻤﺔ‪ :‬ﺣﺪﺙ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻨﺼﻴﱯ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﺍﻟﻔﻀﻞ‪ ،‬ﺑﻦ‬
‫ﺍﻟﻌﻤﻴﺪ‪ ،‬ﻗﺪ ﺩﺑﺮ ﻋﻠﻰ ﺍﻟﺼﺎﺣﺐ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﺣﱴ ﺃﺯﺍﻟﻪ ﻋﻦ ﻛﺘﺎﺑﺔ ﺍﻷﻣﲑ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺃﺑﻌﺪﻩ ﻋﻦ ﺣﻀﺮﺗﻪ ﺑﺎﻟﺮﻱ‬
‫ﺇﱃ ﺃﺻﻔﻬﺎﻥ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﻫﻮ ﺑﺘﺪﺑﲑ ﺍﻷﻣﻮﺭ ﳌﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻳﺪﺑﺮﻫﺎ ﻷﺑﻴﻪ ﺭﻛﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﺳﺘﺪﻋﻰ ﻳﻮﻣﺎ‬
‫ﻧﺪﻣﺎﺀﻩ‪ ،‬ﻭﻋﺒﺄ ﳍﻢ ﳎﻠﺴﺎ ﻋﻈﻴﻤﺎ‪ ،‬ﻭﺃﻇﻬﺮ ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﻭﺁﻻﺕ ﺍﻟﻔﻀﺔ‪ ،‬ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﺼﻴﲎ ﻭﻣﺎ ﺷﺎﻛﻠﻪ‪ ،‬ﻣﺎ ﻳﻔﻮﺕ‬
‫ﺍﳊﺼﺮ‪ ،‬ﻭﺷﺮﺏ ﻭﺍﺳﺘﻔﺰﻩ ﺍﻟﻄﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺷﺮﺏ ﻳﻮﻣﻪ ﻭﻟﻴﻠﺘﻪ‪ ،‬ﻓﻌﻤﻞ ﺷﻌﺮﺍ ﻏﲎ ﺑﻪ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﺩﻋﻮﺕ ﺍﳌﲎ ﻭﺩﻋﻮﺕ ﺍﻟﻌﻼ ‪ ...‬ﻓﻠﻤﺎ ﺃﺟﺎﺑﺎ ﺩﻋﻮﺕ ﺍﻟﻘﺪﺡ‬
‫ﻭﻗﻠﺖ ﻷﻳﺎﻡ ﺷﺮﺥ ﺍﻟﺸﺒﺎﺏ ‪ ...‬ﺃﻻ ﺇﻥ ﻫﺬﺍ ﺃﻭﺍﻥ ﺍﳌﺮﺡ‬
‫ﺇﺫﺍ ﺑﻠﻎ ﺍﳌﺮﺀ ﺁﻣﺎﻟﻪ ‪ ...‬ﻓﻠﻴﺲ ﻟﻪ ﺑﻌﺪﻫﺎ ﻣﻘﺘﺮﺡ‬
‫ﻓﻠﻤﺎ ﻏﲎ ﺑﺎﻟﺸﻌﺮ ﺍﺳﺘﻄﺎﺑﻪ‪ ،‬ﻭﺷﺮﺏ ﻋﻠﻴﻪ ﺇﱃ ﺃﻥ ﺳﻜﺮ‪ ،‬ﻭﻗﺎﻝ ﻟﻐﻠﻤﺎﻧﻪ‪ :‬ﻏﻄﻮﺍ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻭﻻﺗﺴﻘﻄﻮﺍ ﻣﻨﻪ ﺷﻴﺌﺎ‪،‬‬
‫ﻷﺻﻄﺒﺢ ﰲ ﻏﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻨﺪﻣﺎﺋﻪ‪ :‬ﺑﺎﻛﺮﻭﱐ‪ ،‬ﻭﻗﺎﻡ ﺇﱃ ﺑﻴﺖ ﻣﻨﺎﻣﻪ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﻋﻨﻪ ﺍﻟﻨﺪﻣﺎﺀ‪ ،‬ﻓﺪﻋﺎﻩ ﻣﺆﻳﺪ‬
‫ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﻟﺴﺤﺮ‪ ،‬ﻓﻠﻢ ﻳﺸﻚ ﺃﻧﻪ ﳌﻬﻢ‪ ،‬ﻓﻘﺒﺾ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻧﻔﺬ ﺇﱃ ﺩﺍﺭﻩ ﻣﻦ ﺍﺳﺘﻮﱃ ﻋﻠﻰ ﲨﻴﻊ ﻣﺎ ﻓﻴﻬﺎ ﻭﺃﻋﺎﺩ ﺍﺑﻦ‬
‫ﻋﺒﺎﺩ ﺇﱃ ﻭﺯﺍﺭﺗﻪ‪ ،‬ﻭﻃﺎﻭﻟﺖ ﺑﺎﺑﻦ ﺍﻟﻌﻤﻴﺪ ﺍﻟﻨﻜﺒﺔ‪ ،‬ﺣﱴ ﻣﺎﺕ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﰱ ﺗﺮﲨﺘﻪ‪.‬‬
‫ﰒ ﻭﺯﺭ ﺍﺑﻦ ﻋﺒﺎﺩ ﺑﻌﺪ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﻷﺧﻴﻪ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺒﻘﻰ ﰱ ﺍﻟﻮﺯﺍﺭﺓ ﲦﺎﱏ ﻋﺸﺮﺓ ﺳﻨﺔ ﻭﺷﻬﻮﺭﺍ‪ ،‬ﻭﻓﺘﺢ‬
‫ﲬﺴﲔ ﻗﻠﻌﺔ ﺳﻠﻤﻬﺎ ﺇﱃ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﱂ ﳚﺘﻤﻊ ﻋﺸﺮ ﻣﻨﻬﺎ ﻷﺑﻴﻪ ﻭﻻ ﺃﺧﻴﻪ‪ ،‬ﻭﲰﻊ ﺍﻟﺼﺎﺣﺐ ﺍﳊﺪﻳﺚ ﻭﺃﻣﻠﻰ‪.‬‬

‫ﻓﺤﺪﺙ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﺍﻟﻄﱪﻱ ﺍﻟﻜﻴﺎ ﻗﺎﻝ‪ :‬ﳌﺎ ﻋﺰﻡ ﺍﻟﺼﺎﺣﺐ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻋﻠﻰ ﺍﻹﻣﻼﺀ ﻭﻫﻮ ﻭﺯﻳﺮ‪،‬‬
‫ﺧﺮﺝ ﻳﻮﻣﺎ ﻣﺘﻄﻠﺴﺎ ﻣﺘﺤﻨﻜﺎ ﺑﺰﻯ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻋﻠﻤﺘﻢ ﻗﺪﻣﻲ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺄﻗﺮﻭﺍ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺃﻧﺎ‬
‫ﻣﺘﻠﺒﺲ ﻬﺑﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﲨﻴﻊ ﻣﺎ ﺃﻧﻔﻘﺘﻪ ﻣﻦ ﺻﻐﺮﻯ ﺇﱃ ﻭﻗﱵ ﻫﺬﺍ‪ ،‬ﻣﻦ ﻣﺎﻝ ﺃﰊ ﻭﺟﺪﻱ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻼ ﺃﺧﻠﻮ ﻣﻦ‬
‫ﺗﺒﻌﺎﺕ‪ ،‬ﺃﺷﻬﺪ ﺍﷲ ﻭﺃﺷﻬﺪﻛﻢ ﺃﱏ ﺗﺎﺋﺐ ﺇﱃ ﺍﷲ‪ ،‬ﻣﻦ ﺫﻧﺐ ﺃﺫﻧﺒﺘﻪ‪ .‬ﻭﺍﲣﺬﻟﻨﻔﺴﻪ ﺑﻴﺘﺎ ﻭﲰﺎﻩ ﺑﻴﺖ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻟﺒﺚ‬
‫ﺃﺳﺒﻮﻋﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﰒ ﺃﺧﺬ ﺧﻄﻮﻁ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺼﺤﺔ ﺗﻮﺑﺘﻪ‪ ،‬ﰒ ﺧﺮﺝ ﻓﻘﻌﺪ ﻟﻺﻣﻼﺀ‪ ،‬ﻭﺣﻀﺮ ﺍﳋﻠﻖ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﳌﺴﺘﻤﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻳﻨﻀﺎﻑ ﺇﻟﻴﻪ ﺳﺘﺔ‪ ،‬ﻛﻞ ﻳﺒﻠﻎ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻜﺘﺐ ﺍﻟﻨﺎﺱ ﺣﱴ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﻭﺃﻫﺪﻱ ﺇﻟﻴﻪ‬
‫ﺍﻟﻌﻤﲑﻱ ﻛﺘﺒﺎ‪ ،‬ﻭﻛﺘﺐ ﻣﻌﻬﺎ‪:‬‬
‫ﺍﻟﻌﻤﲑﻱ ﻋﺒﺪ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ ‪ ...‬ﻭﺇﻥ ﺍﻋﺘﺪ ﰲ ﻭﺟﻮﻩ ﺍﻟﻘﻀﺎﺓ‬
‫ﺧﺪﻡ ﺍﺠﻤﻟﻠﺲ ﺍﻟﺮﻓﻴﻊ ﺑﻜﺘﺐ ‪ ...‬ﻣﻔﻌﻤﺎﺕ ﻣﻦ ﺣﺴﻨﻬﺎ ﻣﺘﺮﻋﺎﺕ‬
‫ﻓﻮﻗﻊ ﺍﻟﺼﺎﺣﺐ ﲢﺘﻬﺎ‪:‬‬
‫ﻗﺪ ﻗﺒﻠﻨﺎ ﻣﻦ ﺍﳉﻤﻴﻊ ﻛﺘﺎﺑﺎ ‪ ...‬ﻭﺭﺩﺩﻧﺎ ﻟﻮﻗﺘﻬﺎ ﺍﻟﺒﺎﻗﻴﺎﺕ‬
‫ﻟﺴﺖ ﺃﺳﺘﻐﻨﻢ ﺍﻟﻜﺜﲑ ﻓﻄﺒﻌﻰ ‪ ...‬ﻗﻮﻝ ﺧﺬ‪ ،‬ﻟﻴﺲ ﻣﺬﻫﱮ ﻗﻮﻝ ﻫﺎﺕ‬
‫ﺣﺪﺙ ﺃﺑﻮ ﺍﻟﺮﺟﺎﺀ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﺍﻟﺸﻄﺮﳒﻲ ﺍﻟﻌﺮﻭﺿﻲ‪ ،‬ﺍﻟﺸﺎﻋﺮ ﺍﻷﻫﻮﺍﺯﻱ ﺑﺎﻷﻫﻮﺍﺯ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﺍﻟﺼﺎﺣﺐ ﺍﺑﻦ‬
‫ﻋﺒﺎﺩ‪ ،‬ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﱴ ﺟﺎﺀ ﻓﻴﻬﺎ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻟﻘﻴﻪ ﺍﻟﻨﺎﺱ ﻭﻣﺪﺣﻪ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻓﻤﺪﺣﺘﻪ ﺑﻘﺼﻴﺪﺓ ﻗﻠﺖ ﻓﻴﻬﺎ‪:‬‬
‫ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺩ ﺃﰉ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺼﺎﺣﺐ ‪ ...‬ﺇﲰﺎﻋﻴﻞ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ‬
‫ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻛﻨﺖ ﻭﺍﷲ ﺃﺷﺘﻬﻲ ﺑﺄﻥ ﲡﺘﻤﻊ ﻛﻨﻴﱵ ﻭﺍﲰﻲ‪ ،‬ﻭﻟﻘﱮ ﻭﺍﺳﻢ ﺃﰊ ﰲ ﺑﻴﺖ‪ ،‬ﻓﻤﺎ ﺍﻧﺘﻬﻴﺖ ﺇﱃ ﻗﻮﱄ ﻓﻴﻬﺎ‪:‬‬
‫ﻭﻳﺸﺮﺏ ﺍﳉﻴﺶ ﻫﻨﻴﺌﺎ ﻬﺑﺎ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ ﺍﻟﺮﺟﺎﺀ‪ :‬ﺃﻣﺴﻚ‪ ،‬ﻓﺄﻣﺴﻜﺖ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
 ‫ﻭﻳﺸﺮﺏ ﺍﳉﻴﺶ ﻫﻨﻴﺌﺎ ﻬﺑﺎ ‪ ...‬ﻣﻦ ﺑﻌﺪ ﻣﺎﺀ ﺍﻟﺮﻱ ﻣﺎﺀ ﺍﻟﺼﺮﺍﺓ‬
‫ﻫﻜﺬﺍ ﻫﻮ؟ ﻗﻠﺖ ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ‪ ،‬ﻗﻠﺖ ﻳﺎ ﻣﻮﻻﻱ‪ :‬ﺃﺣﺴﻨﺖ ﺃﻧﺖ‪ ،‬ﻋﻤﻠﺖ ﺃﻧﺎ ﻫﺬﺍ ﰲ ﻟﻴﻠﺔ‪ ،‬ﻭﺃﻧﺖ ﻋﻤﻠﺘﻪ ﰲ‬
‫ﳊﻈﺔ‪.‬‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺍﻟﻔﻘﲑ ﻏﻠﻴﻪ‪ :‬ﻭﳑﻦ ﺫﻛﺮ ﻧﺴﺐ ﺍﳌﻤﺪﻭﺡ ﻛﺎﻣﻼ‪ ،‬ﺍﳊﺎﺭﺙ ﺍﻟﺪﺅﱄ‪ ،‬ﰲ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﺑﻦ ﻋﺜﻤﺎﻥ‪،‬‬
‫ﺍﺑﻦ ﻋﻔﺎﻥ‪:‬‬
‫ﺇﻟﻴﻚ ﺍﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻋﺎﺻﻢ ﺑﻦ ‪ ...‬ﻋﻤﺮﻭ ﺳﺮﺕ ﻋﻴﺲ ﻓﻄﺎﻝ ﺳﺮﺍﻫﺎ‬
‫ﻭﻣﻦ ﻣﺴﺘﺤﺴﻦ ﺷﻌﺮ ﺍﻟﺼﺎﺣﺐ‪:‬‬
‫ﺩﻋﺘﲎ ﻋﻴﻨﺎﻙ ﳓﻮ ﺍﻟﺼﺒﺎ ‪ ...‬ﺩﻋﺎﺀ ﺗﻜﺮﺭ ﰲ ﻛﻞ ﺳﺎﻋﺔ‬
‫ﻓﻠﻮ ﻻ " ﻭﺣﻘﻚ " ﻋﺬﺭ ﺍﳌﺸﻴﺐ ‪ ...‬ﻟﻘﻠﺖ ﻟﻌﻴﻨﻴﻚ ﲰﻌﺎ ﻭﻃﺎﻋﺔ‬
‫ﻭﺣﺪﺙ ﺍﻟﺒﺪﻳﻊ ﺍﳍﻤﺬﺍﱏ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﳊﻀﲑﻱ‪ ،‬ﳛﻀﺮ ﳎﻠﺲ ﺍﻟﺼﺎﺣﺐ ﺑﺎﻟﻠﻴﺎﱃ‪،‬‬
‫ﻓﻐﻠﺒﺘﻪ ﻋﻴﻨﻪ ﻟﻴﻠﺔ ﻓﻨﺎﻡ‪ ،‬ﻭﺧﺮﺟﺖ ﻣﻨﻪ ﺭﻳﺢ ﳍﺎ ﺻﻮﺕ‪ ،‬ﻓﺨﺠﻞ ﻭﺍﻧﻘﻄﻊ ﻋﻦ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺼﺎﺣﺐ ﺃﺑﻠﻐﻮﻩ ﻋﲏ‪:‬‬
‫ﻳﺎ ﺑﻦ ﺍﳊﻀﲑﻯ ﻻ ﺗﺬﻫﺐ ﻋﻠﻰ ﺧﺠﻞ ‪ ...‬ﳊﺎﺩﺙ ﻛﺎﻥ ﻣﺜﻞ ﺍﻟﻨﺎﻯ ﻭﺍﻟﻌﻮﺩ‬
‫ﻓﺈﻬﻧﺎ ﺍﻟﺮﻳﺢ ﻻ ﺗﺴﻄﻴﻊ ﲢﺒﺴﻬﺎ ‪ ...‬ﺇﺫ ﻟﺴﺖ ﺃﻧﺖ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﻭﺩ‬
‫ﻭﻷﰉ ﺑﻜﺮ ﺍﳋﻮﺍﺭﺯﻣﻰ ﰲ ﺍﺑﻦ ﻋﺒﺎﺩ‪:‬‬
‫ﻻﲢﻤﺪﻥ ﺍﺑﻦ ﻋﺒﺎﺩ ﻭﺇﻥ ﻫﻄﻠﺖ ‪ ...‬ﻛﻔﺎﻩ ﻳﻮﻣﺎ ﻭﻻﺗﺬﳑﻪ ﺇﻥ ﺣﺮﻣﺎ‬
‫ﻓﺈﻬﻧﺎ ﺧﻄﺮﺍﺕ ﻣﻦ ﻭﺳﺎﻭﺳﻪ ‪ ...‬ﻳﻌﻄﻲ ﻭﳝﻨﻊ ﻻ ﲞﻼ ﻭﻻ ﻛﺮﻣﺎ‬
‫ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﳋﻮﺍﺯﻣﻲ‪ ،‬ﺑﻠﻎ ﺍﻟﺼﺎﺣﺐ ﻭﻓﺎﺗﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﺃﻗﻮﻝ ﻟﺮﻛﺐ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ﺭﺍﺋﺢ ‪ ...‬ﺃﻣﺎﺕ ﺧﻮﺍﺭﺯﻣﻴﻜﻢ؟ ﻗﻴﻞ ﱄ ﻧﻌﻢ‪:‬‬
‫ﻓﻘﻠﺖ‪ :‬ﺍﻛﺘﺒﻮﺍ ﺑﺎﳉﺺ ﻣﻦ ﻓﻮﻕ ﻗﱪﻩ ‪ " ...‬ﺃﻻ ﻟﻌﻦ ﺍﻟﺮﲪﻦ ﻣﻦ ﻛﻔﺮ ﺍﻟﻨﻌﻢ "‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﰲ ﻛﺘﺎﺏ ﻣﺸﺎﺭﺏ ﺍﻟﺘﺠﺎﺭﺏ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺼﺎﺣﺐ ﻓﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺍﻟﻮﺯﻳﺮ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺳﺘﻤﻲ ﻓﻴﻪ‪:‬‬
‫ﻭﺭﺙ ﺍﻟﻮﺯﺍﺭﺓ ﻛﺎﺑﺮﺍ ﻋﻦ ﻛﺎﺑﺮ ‪ ...‬ﻣﻮﺻﻮﻟﺔ ﺍﻹﺳﻨﺎﺩ ﺑﺎﻹﺳﻨﺎﺩ‬
‫ﻳﺮﻭﻱ ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﻋﺒﺎﺩ ﻭﺯﺍﺭﺗﻪ ‪ ...‬ﻭﺍﲰﺎﻋﻴﻞ ﻋﻦ ﻋﺒﺎﺩ‬
‫ﻗﺎﻝ‪ :‬ﻣﻮﻟﺪﻩ ﺑﻜﻮﺭﺓ ﻓﺎﺭﺱ‪ ،‬ﰲ ﺫﻱ ﺍﻟﻌﻘﺪﺓ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﺪﺣﻪ ﲬﺴﻤﺎﺋﺔ ﺷﺎﻋﺮ ﻣﻦ ﺃﺭﺑﺎﺏ‬
‫ﺍﻟﺪﻭﺍﻭﻳﻦ‪ ،‬ﻭﳑﻦ ﻛﺎﻥ ﺑﺒﺎﺑﻪ‪ :‬ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺃﲪﺪ ﺍﻷﺳﺪﺃﺑﺎﺫﻯ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻓﻮﺽ ﺇﻟﻴﻪ ﻗﻀﺎﺀ ﳘﺬﺍﻥ‬
‫ﻭﺍﳉﺒﺎﻝ‪ ،‬ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﺼﺎﺣﺐ ﻳﻮﻣﺎ‪ ،‬ﻓﻠﻢ ﻳﺘﺮﺟﻞ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﺃﺭﻳﺪ ﺃﻥ ﺃﺗﺮﺟﻞ‬
‫ﻟﻠﺨﺪﻣﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻌﻠﻢ ﻳﺄﰉ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﰲ ﻋﻨﻮﺍﻥ ﻛﺘﺎﺑﻪ‪ " :‬ﺇﱃ ﺍﻟﺼﺎﺣﺐ‪ :‬ﺩﺍﻋﻴﻪ‪ ،‬ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺃﲪﺪ "‬
‫ﰒ ﻛﺘﺐ " ﻭﻟﻴﻪ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺃﲪﺪ " ‪ ،‬ﰒ ﻛﺘﺐ " ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺃﲪﺪ " ﻓﻘﺎﻝ ﺍﻟﺼﺎﺣﺐ ﻟﻨﺪﻣﺎﺋﻪ‪ :‬ﺃﻇﻨﻪ ﻳﺆﻭﻝ‬
‫ﺃﻣﺮﻩ ﺇﱃ ﺃﻥ ﻳﻜﺘﺐ ﺍﳉﺒﺎﺭ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﺍﻟﺼﺎﺣﺐ ﻟﻨﻔﺴﻪ ﻳﺮﺛﻲ‪:‬‬
‫ﻳﻘﻮﻟﻮﻥ ﱄ ﺃﻭﺩﻯ ﻛﺜﲑ ﺑﻦ ﲪﺪ ‪ ...‬ﻭﺫﻟﻚ ﺭﺯﺀ ﻣﺎ ﻋﻠﻤﺖ ﺟﻠﻴﻞ‬
 ‫ﻓﻘﻠﺖ ﺩﻋﻮﱐ ﻭﺍﻟﻌﻼ ﻧﺒﻜﻪ ﻣﻌﺎ ‪ ...‬ﻓﻤﺜﻞ ﻛﺜﲑ ﰲ ﺍﻟﺮﺟﺎﻝ ﻗﻠﻴﻞ‬
‫ﻭﺫﻛﺮ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ ،‬ﻋﻦ ﺃﰊ ﻃﺎﻫﺮ ﺑﻦ ﺍﳊﻤﺎﻣﻲ‪ ،‬ﻋﻦ ﺍﻷﻧﺒﺎﺭﻱ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺭﺩ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﺭﺟﻞ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﻜﺎﻥ ﻓﻴﻤﺎ ﺍﺳﺘﺨﱪﻩ ﻋﻨﻪ‪ :‬ﺭﺳﺎﺋﻞ ﻣﻦ ﺗﻘﺮﺃ ﻋﻨﺪﻛﻢ؟ ﻓﻘﺎﻝ‪ :‬ﺭﺳﺎﺋﻞ ﺑﻦ ﻋﺒﺪ ﻛﺎﻥ‪ .‬ﻗﺎﻝ ﻭﻣﻦ؟ ﻗﺎﻝ‪:‬‬
‫ﺭﺳﺎﺋﻞ ﺍﻟﺼﺎﰊﺀ‪ .‬ﻭﻏﻤﺰﻩ ﺃﺣﺪ ﺟﻠﺴﺎﺋﻪ ﻟﻴﻘﻮﻝ‪ :‬ﺭﺳﺎﺋﻞ ﺍﻟﺼﺎﺣﺐ ﻓﻠﻢ ﻳﻔﻄﻦ‪ ،‬ﻭﺭﺁﻩ ﺍﻟﺼﺎﺣﺐ ﻓﻘﺎﻝ‪ :‬ﺗﻐﻤﺰ ﲪﺎﺭﺍ‬
‫ﻻ ﳛﺲ ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﺍﳌﻠﻚ ﻧﻮﺡ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻟﺴﺎﻣﺎﱏ‪ ،‬ﻗﺪ ﺃﺭﺳﻞ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﰲ ﺍﻟﺴﺮ ﻳﺴﺘﺪﻋﻴﻪ‬
‫ﺇﱃ ﺣﻀﺮﺗﻪ‪ ،‬ﻭﻳﺮﻏﺒﻪ ﰲ ﺧﺪﻣﺘﻪ‪ ،‬ﻭﺑﺬﻝ ﺍﻟﺒﺬﻭﻝ ﺍﻟﺴﻨﻴﺔ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﲨﻠﺔ ﺍﻋﺘﺬﺍﺭﻩ ﺃﻥ ﻗﺎﻝ‪ :‬ﻛﻴﻒ ﳛﺴﻦ ﱄ ﻣﻔﺎﺭﻗﺔ‬
‫ﻗﻮﻡ ﻬﺑﻢ ﺍﺭﺗﻔﻊ ﻗﺪﺭﻯ‪ ،‬ﻭﺷﺎﻉ ﺑﲔ ﺍﻷﻧﺎﻡ ﺫﻛﺮﻯ‪ ،‬ﰒ ﻛﻴﻒ ﱄ ﲝﻤﻞ ﺃﻣﻮﺍﱄ ﻣﻊ ﻛﺜﺮﺓ ﺃﺛﻘﺎﱄ؟ ﻭﻋﻨﺪﻱ ﻣﻦ ﻛﺘﺐ‬
‫ﺍﻟﻌﻠﻢ ﺧﺎﺻﺔ‪ ،‬ﻣﺎ ﳛﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ ﲨﻞ ﺃﻭ ﺃﻛﺜﺮ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪ :‬ﺑﻴﺖ ﺍﻟﻜﺘﺐ ﺍﻟﺬﻯ ﺑﺎﻟﺮﻯ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺑﻌﺪﻣﺎ ﺃﺣﺮﻗﻪ ﺍﻟﺴﻠﻄﺎﻥ ﳏﻤﻮﺩ‬
‫ﺍﺑﻦ ﺳﺒﻜﺘﻜﲔ‪ ،‬ﻓﺈﱐ ﻃﺎﻟﻌﺖ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻮﺟﺪﺕ ﻓﻬﺮﺳﺖ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﻋﺸﺮ ﳎﻠﺪﺍﺕ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﻠﻄﺎﻥ ﳏﻤﻮﺩﺍ‬
‫ﳌﺎ ﻭﺭﺩ ﺇﱃ ﺍﻟﺮﻱ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‪ ،‬ﻛﺘﺐ ﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﺎﺳﺘﺨﺮﺝ ﻣﻨﻬﺎ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﰱ‬
‫ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺃﻣﺮ ﲝﺮﻗﻪ‪ .‬ﻭﻟﻠﺼﺎﺣﺐ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﶈﻴﻂ ﺑﺎﻟﻠﻐﺔ ﻋﺸﺮﺓ ﳎﻠﺪﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ‬
‫ﺭﺳﺎﺋﻠﻪ ﻋﺸﺮﺓ ﳎﻠﺪﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻜﺎﰱ ﺭﺳﺎﺋﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻋﻴﺎﺩ ﻭﻓﻀﺎﺋﻞ ﺍﻟﻨﻮﺭﻭﺯ‪ ،‬ﻛﺘﺎﺏ ﰲ‬
‫ﺗﻔﻀﻴﻞ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ‪ .‬ﻭﺗﺼﺤﻴﺢ ﺇﻣﺎﻣﺔ ﻣﻦ ﺗﻘﺪﻣﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ ﻟﻄﻴﻒ‪ ،‬ﻛﺘﺎﺏ ﻋﻨﻮﺍﻥ ﺍﳌﻌﺎﺭﻑ ﰲ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﺴﺎﻭﺉ ﺍﳌﺘﻨﱮ‪ ،‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ ﺍﻟﻜﺎﰱ‪،‬‬
‫ﻛﺘﺎﺏ ﺟﻮﻫﺮﺓ ﺍﳉﻤﻬﺮﺓ‪ ،‬ﻛﺘﺎﺏ ﻬﻧﺞ ﺍﻟﺴﺒﻴﻞ ﰱ ﺍﻷﺻﻮﻝ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺃﰊ ﺍﻟﻌﻴﻨﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﻧﻘﺾ ﺍﻟﻌﺮﻭﺽ‪،‬‬
‫ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺍﳌﻠﻚ ﻭﺍﺧﺘﻼﻑ ﺍﻟﺪﻭﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻳﺪﻳﻦ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﻭﻟﺪ ﺍﳌﻨﺠﻢ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻮﺯﺭ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﱮ‪ ،‬ﻭﻟﻘﺐ ﺑﺎﻟﺮﺋﻴﺲ‪ ،‬ﻭﺿﻢ ﺇﻟﻴﻪ ﺃﺑﻮ‬
‫ﻋﻠﻲ‪ ،‬ﻭﻟﻘﺐ ﺑﺎﳉﻠﻴﻞ‪:‬‬
‫ﻭﺍﷲ ﻭ ﺍﷲ ﻻ ﺃﻓﻠﺤﺘﻢ ﺃﺑﺪﺍ ‪ ...‬ﺑﻌﺪ ﺍﻟﻮﺯﻳﺮ ﺍﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﻋﺒﺎﺱ‬
‫ﺇﻥ ﺟﺎﺀ ﻣﻨﻜﻢ ﺟﻠﻴﻞ ﻓﺎﻗﻄﻌﻮﺍ ﺃﺟﻠﻲ ‪ ...‬ﺃﻭ ﺟﺎﺀ ﻣﻨﻜﻢ ﺭﺋﻴﺲ ﻓﺎﻗﻄﻌﻮﺍ ﺭﺍﺳﻲ‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺍﻟﺼﺎﺣﺐ‪:‬‬
‫ﻭﺷﺎﺩﻥ ﲨﺎﻟﻪ ‪ ...‬ﻳﻘﺼﺮ ﻋﻨﻪ ﺻﻔﱵ‬
‫ﺃﻫﻮﻯ ﻟﺘﻘﺒﻴﻞ ﻳﺪﻱ ‪ ...‬ﻓﻘﻠﺖ‪ :‬ﻻ ﺑﻞ ﺷﻔﱵ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻗﺎﻝ ﱃ ﺇﻥ ﺭﻗﻴﱮ ‪ ...‬ﺳﻲﺀ ﺍﳋﻠﻖ ﻓﺪﺍﺭﻩ‬
‫ﻗﻠﺖ‪ :‬ﺩﻋﲎ ﻭﺟﻬﻚ ‪ ...‬ﺍﳉﻨﺔ ﺣﻔﺖ ﺑﺎﻟﻜﺎﺭﻩ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺃﻗﻮﻝ ﻭﻗﺪ ﺭﺃﻳﺖ ﻟﻪ ﺳﺤﺎﺑﺎ ‪ ...‬ﻣﻦ ﺍﳍﺠﺮﺍﻥ ﻣﻘﺒﻠﺔ ﺇﻟﻴﻨﺎ‬
‫ﻭﻗﺪ ﺳﺤﺖ ﻋﺰﺍﻟﻴﻬﺎ ﺑﺴﻜﺐ ‪ ...‬ﺣﻮﺍﻟﻴﻨﺎ ﺍﻟﺼﺪﻭﺩ ﻭﻻ ﻋﻠﻴﻨﺎ‬
‫ﺣﺪﺙ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺑﻦ ﺣﺴﻮﱄ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺩﻳﻨﺎﺭ ﺍﺠﻤﻟﻮﺳﻲ ﺻﺪﺭﺍ ﰲ ﺩﻳﻮﺍﻥ ﺍﻟﺮﻱ‪ ،‬ﻭﻛﺎﻥ ﻣﺪﻧﺮﺍ ﻣﺪﺭﳘﺎ‬
 ‫ﳑﻮﻻ‪ ،‬ﻓﻜﺘﺐ ﺭﺟﻞ ﺇﱃ ﺍﻟﺼﺎﺣﺐ‪:‬‬
‫ﱂ ﻻ ﻳﻔﺮﻕ ﰲ ﺩﻳﻮﺍﻥ ﻋﺴﻜﺮﻩ ‪ ...‬ﻛﺎﰲ ﻛﻔﺎﺓ ﺍﻟﻮﺭﻯ ﺩﻳﻨﺎﺭ ﺩﻳﻨﺎﺭ‬
‫ﻓﺈﻥ ﺃﻳﺴﺮ ﻣﺎ ﰲ ﻗﻄﻊ ﺷﺄﻓﺘﻪ ‪ ...‬ﺗﻄﻬﲑ ﺩﻳﻮﺍﻧﻪ ﻣﻦ ﻋﺎﺑﺪﻱ ﺍﻟﻨﺎﺭ‬
‫ﻓﻘﺒﺾ ﻋﻠﻴﻪ ﻭﺻﺎﺩﺭﻩ‪ ،‬ﻭﺍﺳﺘﻮﰱ ﻣﻨﻪ ﻣﺎﻻ ﻋﻈﻴﻤﺎ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰱ ﺫﻟﻚ ﺍﻟﺒﻴﺘﺎﻥ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﺑﺎﺑﻚ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﺼﺎﺣﺐ ﻳﻘﻮﻝ‪ :‬ﻣﺪﺣﺖ ﻭﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﷲ‪ ،‬ﲟﺎﺋﺔ ﺃﻟﻒ ﻗﺼﻴﺪﺓ ﺷﻌﺮ‪ ،‬ﻋﺮﺑﻴﺔ‬
‫ﻭﻓﺎﺭﺳﻴﺔ ﻭﻗﺪ ﺃﻧﻔﻘﺖ ﺃﻣﻮﺍﱄ ﻋﻠﻰ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻷﺩﺑﺎﺀ‪ ،‬ﻭﺍﻟﺰﻭﺍﺭ ﻭﺍﻟﻘﺼﺎﺩ‪ ،‬ﻣﺎ ﺳﺮﺭﺕ ﺑﺸﻌﺮ‪ ،‬ﻭﻻ ﺳﺮﱐ ﺷﺎﻋﺮ‪،‬‬
‫ﻛﻤﺎ ﺳﺮﱐ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺮﺳﺘﻤﻲ ﺍﻷﺻﻔﻬﺎﱐ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻭﺭﺙ ﺍﻟﻮﺯﺍﺭﺓ ﻛﺎﺑﺮﺍ ﻋﻦ ﻛﺎﺑﺮ ‪ ...‬ﻣﺮﻓﻮﻋﺔ ﺍﻹﺳﻨﺎﺩ ﺑﺎﻹﺳﻨﺎﺩ‬
‫ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﻋﺒﺎﺩ ﻭﺯﺍﺭﺗﻪ ‪ ...‬ﻭﺇﲰﺎﻋﻴﻞ ﻋﻦ ﻋﺒﺎﺩ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﳊﺴﲏ‪ ،‬ﺧﱳ ﺍﻟﺼﺎﺣﺐ ﻳﺮﺛﻴﻪ‪:‬‬
‫ﺃﻻ ﺇﻬﻧﺎ ﳝﲎ ﺍﳌﻜﺎﺭﻡ ﺷﻠﺖ ‪ ...‬ﻭﻧﻔﺲ ﺍﳌﻌﺎﱄ ﺇﺛﺮ ﻓﻘﺪﻙ ﺳﻠﺖ‬
‫ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻟﻈﻠﻤﺎﺀ ﺇﻥ ﻫﻲ ﻗﻮﺿﺖ ‪ ...‬ﻭﺣﺠﺮ ﻋﻠﻰ ﴰﺲ ﺍﻟﻀﺤﻰ ﺇﻥ ﲡﻠﺖ‬
‫ﻟﺘﺒﻚ ﻋﻠﻰ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ ﻣﺂﺛﺮ ‪ ...‬ﺗﺒﺎﻫﻲ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﻫﺮ ﰲ ﺣﻴﺚ ﺣﻠﺖ‬
‫ﻟﻘﺪ ﻓﺪﺣﺖ ﻓﻴﻪ ﺍﻟﺮﺯﺍﻳﺎ ﻭﺃﻭﺟﻌﺖ ‪ ...‬ﻛﻤﺎ ﻋﻈﻤﺖ ﻓﻴﻪ ﺍﻟﻌﻄﺎﻳﺎ ﻭﺟﻠﺖ‬
‫ﺃﻻ ﻫﻞ ﺃﺗﻰ ﺍﻵﻓﺎﻕ ﺃﻳﺔ ﻏﻤﺔ ‪ ...‬ﺃﻃﻠﺖ‪ ،‬ﻭﻧﻌﻤﻰ ﺃﻱ ﺩﻫﺮ ﺗﻮﻟﺖ‬
‫ﻭﻫﻞ ﺗﻌﻠﻢ ﺍﻟﻐﱪﺍﺀ ﻣﺎﺫﺍ ﺗﻀﻤﻨﺖ ‪ ...‬ﻭﺃﻋﻮﺍﺩ ﺫﺍﻙ ﺍﻟﻨﻌﺶ ﻣﺎﺫﺍ ﺃﻗﻠﺖ؟‬
‫ﻓﻼ ﺃﺑﺼﺮﺕ ﻋﻴﲎ ﻬﺗﻠﻞ ﺑﺎﺭﻕ ‪ ...‬ﳛﺎﻛﻲ ﻧﺪﻯ ﻛﻔﻴﻚ ﺇﻻ ﺍﺳﺘﻬﻠﺖ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‬

‫ﻭﻟﻮ ﻗﺒﻠﺖ ﺃﺭﻭﺍﺣﻨﺎ ﻋﻨﻚ ﻓﺪﻳﺔ ‪ ...‬ﳉﺪﻧﺎ ﻬﺑﺎ ﻋﻨﺪ ﺍﻟﻔﺪﺍﺀ ﻭﻗﻠﺖ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺩ ﻳﺄﺗﻰ ﺑﺎﻟﺴﺠﻊ ﰱ ﺃﺛﺮ ﻛﻼﻣﻪ‪ ،‬ﻣﻊ ﺭﻭﻳﺔ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﺃﻧﻔﺎﺱ ﻣﺪﻳﺪﺓ‪ ،‬ﻭﺣﺸﺮﺟﺔ ﺻﺪﺭ‪،‬‬
‫ﻭﺍﻧﺘﻔﺎﺥ ﻣﻨﺨﺮﻳﻪ‪ ،‬ﻭﺍﻟﺘﻮﺍﺀ ﺷﺪﻗﻴﻪ‪ ،‬ﻭﺗﻌﻮﻳﺞ ﻋﻨﻘﻪ‪ ،‬ﻭﺍﻟﻠﻌﺐ ﺑﺸﺎﺭﺑﻪ ﻭﻋﻨﻔﻘﺘﻪ‪ ،‬ﻓﻠﻮ ﺭﺃﻳﺘﻪ ﻳﻘﺮﺭ ﺍﳌﺴﺎﺋﻞ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻷﻣﺜﻠﺔ ﺍﻟﻌﺠﻴﺒﺔ‪ ،‬ﻭﺍﻟﺒﻴﺎﻥ ﺍﻟﺸﺎﰲ‪ ،‬ﻟﺮﺃﻳﺖ ﻋﺠﺒﺎ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ‪ ،‬ﻭﺿﺮﺑﺎ ﻣﻦ ﺍﻟﻐﺮﺍﺋﺐ‪.‬‬
‫ﻭﻗﺎﻝ ﱃ ﻳﻮﻣﺎ ﺍﻟﺸﺎﰊ ﻭﻗﺪ ﺧﺮﺟﻨﺎ ﻣﻦ ﳎﻠﺲ ﺍﻟﺼﺎﺣﺐ‪ :‬ﻛﻴﻒ ﺭﺃﻳﺖ ﻣﻮﻻﻧﺎ ﺍﻟﺼﺎﺣﺐ ﺍﻟﻴﻮﻡ ﻣﻊ ﻫﺬﺍ ﺍﻟﺘﻐﺮﻳﺮ‪،‬‬
‫ﻭﺇﻇﻬﺎﺭﻩ ﺍﻟﺒﻼﻏﺔ ﺍﳊﺴﻨﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﻣﺜﻠﻪ ﺇﺣﺪﻯ ﺍﳊﺴﻨﻴﲔ‪ ،‬ﻭﺃﺣﺮﻕ ﺍﳊﺎﺗﲔ‪ ،‬ﻭﻟﻜﻦ ﻧﻌﻮﺫ‬
‫ﺑﺎﷲ ﳑﻦ ﻳﻮﻳﻦ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻤﻠﻪ‪ ،‬ﻭﻳﺰﺧﺮﻑ ﻟﻪ ﻗﻮﻟﻪ‪ .‬ﻗﺎﻝ ﱄ‪ :‬ﻛﺄﻧﻪ ﱂ ﳜﻠﻖ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺇﻻ ﻏﻴﻈﺎ ﻷﻛﺒﺎﺩ‬
‫ﺍﻷﺣﺮﺍﺭ‪ ،‬ﻭﺷﻔﺎﺀ ﻟﺴﻘﻢ ﺍﻷﻧﺬﺍﻝ‪ - ،‬ﳊﻰ ﺍﷲ ﺩﻫﺮﺍ ﺁﻝ ﺑﻨﺎ ﺇﻟﻴﻪ ‪ ، -‬ﻭﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺣﻮﺟﻨﺎ ﺇﱃ ﻣﻘﺎﺳﺎﺗﻪ‪ ،‬ﻭﺃﳉﺄﻧﺎ‬
‫ﺇﱃ ﳎﺎﻟﺴﺘﻪ‪ ،‬ﻭﺃﻧﺸﺪ ﻳﻘﻮﻝ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺗﱪﻣﺖ ﺍﻟﺪﻧﻴﺎ ﺑﻄﻠﻌﺘﻪ ‪ ...‬ﻛﻤﺎ ﺗﱪﻣﺖ ﺍﻷﺟﻔﺎﻥ ﺑﺎﻟﺮﻣﺪ‬
‫ﳝﺸﻲ ﻋﻠﻰ ﺍﻷﺭﺽ ﳎﺘﺎﺯﺍ ﻓﺄﺣﺴﺒﻪ ‪ ...‬ﻣﻦ ﺑﻐﺾ ﻃﻠﻌﺘﻪ ﳝﺸﻲ ﻋﻠﻰ ﻛﺒﺪﻱ‬
‫ﻟﻮ ﻛﺎﻥ ﰲ ﺍﻷﺭﺽ ﺟﺰﺀ ﻣﻦ ﲰﺎﺟﺘﻪ ‪ ...‬ﱂ ﻳﻘﺪﻡ ﺍﳌﻮﺕ ﺇﺷﻔﺎﻗﺎ ﻋﻠﻰ ﺃﺣﺪ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻗﺎﻝ ﱄ ﺍﻟﺸﺎﰊ‪ :‬ﺃﻫﺪﻱ ﺍﺑﻦ ﻋﺒﺎﺩ ﺇﱃ ﺻﺎﺣﺒﻪ ﻭﻗﺖ ﻭﺭﺩﻭﳘﺎ ﺇﱃ ﺍﻷﻫﻮﺍﺯ ﺩﻳﻨﺎﺭﺍ ﻣﻦ ﺿﺮﺑﻪ‪ ،‬ﻭﺯﻧﻪ‬
‫ﺃﻟﻒ ﻣﺜﻘﺎﻝ! ﻭﻛﺘﺎﺑﺘﻪ‪:‬‬
‫ﻭﺃﲪﺮ ﳛﻜﻲ ﺍﻟﺸﻤﺲ ﺷﻜﻼ ﻭﺻﻮﺭﺓ ‪ ...‬ﻓﺄﲰﺎﺅﻩ ﻣﺸﺘﻘﺔ ﻣﻦ ﺻﻔﺎﺗﻪ‬
‫ﻓﺈﻥ ﻗﻴﻞ ﺩﻳﻨﺎﺭ ﻓﻘﺪ ﺻﺪﻕ ﺍﲰﻪ ‪ ...‬ﻭﺇﻥ ﻗﻴﻞ ﺃﻟﻒ ﻛﺎﻥ ﺑﻌﺾ ﲰﺎﺗﻪ‬
‫ﺑﺪﻳﻊ ﻓﻠﻢ ﻳﻄﺒﻊ ﻋﻠﻰ ﺍﻟﺪﻫﺮ ﻣﺜﻠﻪ ‪ ...‬ﻭﻻ ﺿﺮﺑﺖ ﺃﺿﺮﺍﺑﻪ ﻟﺴﺮﺍﺗﻪ‬
‫ﻭﺻﺎﺭ ﺇﱃ ﺷﺎﻫﺎﻧﺸﺎﻩ ﺍﻧﺘﺴﺎﺑﻪ ‪ ...‬ﻋﻠﻰ ﺃﻧﻪ ﻣﺴﺘﺼﻐﺮ ﻟﻌﻔﺎﺗﻪ‬
‫ﺗﻔﺎﺀﻟﺖ ﺃﻥ ﻳﺒﻘﻰ ﺳﻨﲔ ﻛﻮﺯﻧﻪ ‪ ...‬ﻟﺘﺴﺘﻤﺘﻊ ﺍﻟﺪﻧﻴﺎ ﺑﻄﻮﻝ ﺣﻴﺎﺗﻪ‬
‫ﺗﺄﻧﻖ ﻓﻴﻪ ﻋﺒﺪﻩ ﻭﺍﺑﻦ ﻋﺒﺪﻩ ‪ ...‬ﻭﻏﺮﺱ ﺃﻳﺎﺩﻳﻪ ﻭﻛﺎﰲ ﻛﻔﺎﺗﻪ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﺭﺃﻳﺖ ﺃﻛﺬﺏ ﻣﻨﻪ ﺣﻴﺚ ﻗﺎﻝ؟‪ " .‬ﻓﻠﻢ ﻳﻄﺒﻊ ﻋﻠﻰ ﺍﻟﺪﻫﺮ ﻣﺜﻠﻪ " ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺧﺪﻡ ﻣﻠﻜﺎ ﺑﺄﻟﻒ‬
‫ﺩﻳﻨﺎﺭ‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﻭﻛﺎﰲ ﻛﻔﺎﺗﻪ " ﻭﺍﷲ ﻟﻮ ﻛﺘﺒﺖ ﺍﻣﺮﺃﺓ ﲟﺜﻠﻪ ﺇﱃ ﺯﻭﺟﻬﺎ‪ ،‬ﻟﻜﺎﻥ ﲰﺠﺎ ﻗﺒﻴﺤﺎ‪ ،‬ﻓﻜﻴﻒ ﺇﱃ ﻓﺨﺮ‬
‫ﺍﻟﺪﻭﻟﺔ!! ﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﻛﻔﺎﻩ ﺃﻣﺮ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﻟﻨﺼﺮﺍﱐ ﺣﲔ ﻫﺰﻣﻪ ﺑﻌﺪﺩ ﻗﻠﻴﻞ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﰲ ﺟﻴﺶ ﻋﺮﻣﺮﻡ‬
‫ﺛﻘﻴﻞ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺪﻧﻴﺎ ﲪﻘﺎﺀ ﺧﺮﻗﺎﺀ‪ ،‬ﻻ ﲤﻴﻞ ﺇﻻ ﺇﱃ ﻣﺜﻠﻬﺎ‪ ،‬ﻟﻮ ﻛﺘﺐ ﺍﳌﻄﻬﺮ ﺃﻭ ﻧﺼﺮ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﺃﻭ ﺃﺣﺪ ﻭﺯﺭﺍﺀ‬
‫ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺇﻟﻴﻪ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻷﺣﺮﻗﻪ ﺑﺎﻟﻨﺎﺭ ﻭﺍﻟﻨﻔﻂ‪ ،‬ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺮﻭﺯﻧﺎﳎﺔ‪ :‬ﻗﺎﻝ ﺍﻟﺼﺎﺣﺐ‪ :‬ﻣﺎ ﺯﺍﻝ‬
‫ﺃﺣﺪﺍﺙ ﺑﻐﺪﺍﺩ ﻳﺬﻛﺮﻭﱐ ﺑﺎﺑﻦ ﴰﻌﻮﻥ ﺍﳌﺘﺼﻮﻑ‪ ،‬ﻭﻛﻼﻣﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﻣﻜﺎﻥ ﺍﻟﺸﺒﻠﻲ‪ ،‬ﻓﺠﻤﻌﺖ ﻳﻮﻣﺎ ﰲ‬
‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻋﻠﻰ ﻃﻴﻠﺴﺎﻥ ﻭﻣﺼﻤﺘﻪ‪ ،‬ﻭﻭﻗﻌﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻟﺒﺲ ﻓﻮﻃﺔ ﻗﺼﺐ‪ ،‬ﻭﻗﻌﺪ ﻋﻠﻰ ﻛﺮﺳﻲ ﺳﺎﺝ‪ ،‬ﺑﻮﺟﻪ‬
‫ﺣﺴﻦ‪ ،‬ﻭﻟﻔﻆ ﻋﺬﺏ‪ ،‬ﻓﺮﺃﻳﺘﻪ ﻳﻘﻄﻊ ﻣﺴﺎﺋﻠﻪ ﻬﺑﻮﺱ ﻳﻄﻴﻠﻪ ﻭﻳﺴﻬﺐ ﻓﻴﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺃﺳﺄﻟﻪ ﻋﻤﺎ ﺃﻗﻄﻊ ﺑﻪ‪،‬‬
 ‫ﻭﺍﺑﺘﺪﺭﺕ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺷﻴﺦ‪ ،‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﻗﺪ ﺳﻴﻜﻮﻧﻴﺎﺕ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﺫﺍ ﻭﻗﻌﺖ ﻗﺒﻞ ﺍﻟﺘﻮﻫﻢ‪ ،‬ﻓﻮﺭﺩ ﻋﻠﻴﻪ ﻣﺎ ﱂ ﻳﺴﻤﻊ‬
‫ﺑﻪ‪ ،‬ﻓﺄﻃﺮﻕ ﺳﺎﻋﺔ ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﻭﻗﺎﻝ‪ :‬ﱂ ﺃﺅﺧﺮ ﺇﺟﺎﺑﺘﻚ ﻋﺠﺰﺍ ﻋﻦ ﻣﺴﺄﻟﺘﻚ ﺑﻞ ﻷﻋﻄﺸﻚ ﺇﱃ ﺍﳉﻮﺍﺏ‪ ،‬ﻭﺃﺧﺬ‬
‫ﰲ ﺿﺮﺏ ﻣﻦ ﺍﳍﺬﻳﺎﻥ‪ ،‬ﻓﻠﻤﺎ ﺳﻜﺖ ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺑﻌﺪ ﺍﻟﺘﻮﻫﻢ‪ ،‬ﻭﺇﳕﺎ ﺳﺄﻟﺘﻚ ﻗﺒﻠﻪ ﺇﱃ ﺃﻥ ﺿﺠﺮ‪ ،‬ﻓﺎﻧﺼﺮﻓﺖ ﻋﻨﻪ‪.‬‬
‫ﻗﺮﺃﺕ ﲟﺼﺮ ﰲ ﻧﺴﺨﺔ ﺑﺎﻟﻴﺘﻤﻴﺔ ﻟﻠﺜﻌﺎﻟﱯ‪ ،‬ﻋﻠﻴﻬﺎ ﺧﻂ ﻳﻌﻘﻮﺏ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻋﻠﻴﻪ‪ ،‬ﻳﺮﻭﻳﻬﺎ ﻋﻦ‬
‫ﻣﺆﻟﻔﻬﺎ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﻓﻮﺟﺪﺕ ﻓﻴﻬﺎ ﺯﻭﺍﺋﺪ‪ ،‬ﻻ ﺃﻋﺮﻓﻬﺎ ﰱ ﺍﻟﻨﺴﺦ ﺍﳌﺸﻬﻮﺭﺓ ﺑﺄﻳﺪﻱ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺣﺪﺛﲏ ﻋﺮﻑ ﺑﻦ‬
‫ﺍﳊﺴﲔ‪ ،‬ﺍﳍﻤﺬﺍﱐ ﺍﻟﺘﻤﻴﻤﻲ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻳﻮﻣﺎ ﰱ ﺧﺰﺍﻧﺔ ﺍﳋﻠﻊ ﻟﻠﺼﺎﺣﺐ‪ ،‬ﻓﺮﺃﻳﺖ ﰲ ﺛﺒﺖ ﺍﳊﺴﺒﺎﻧﺎﺕ ﻟﻜﺎﺗﺒﻬﺎ ‪-‬‬
‫ﻭﻛﺎﻥ ﺻﺪﻳﻘﻲ ‪ -‬ﻣﺒﻠﻎ ﻋﻤﺎﺋﻢ ﺍﳋﺰ‪ ،‬ﺍﻟﱵ ﺻﺎﺭﺕ ﰱ ﺗﻠﻚ ﺍﻟﺸﺘﻮﺓ‪ ،‬ﰲ ﺧﻠﻊ ﺍﻟﻌﻠﻮﻳﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺳﻮﻯ‬
‫ﻣﺎ ﺻﺎﺭ ﻓﻴﻬﺎ ﰲ ﺧﻠﻊ ﺍﳋﺪﻡ ﻭﺍﳊﺎﺷﻴﺔ‪ ،‬ﲦﺎﳕﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻳﻌﺠﺒﻪ ﺍﳋﺰ ﻭﻳﺄﻣﺮ ﺑﺎﻻﺳﺘﻜﺜﺎﺭ ﻣﻨﻪ ﰲ‬
‫ﺩﺍﺭﻩ‪ ،‬ﻓﻨﻈﺮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﻋﻔﺮﺍﱐ ﻳﻮﻣﺎ‪ ،‬ﺇﱃ ﲨﻴﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳋﺪﻡ ﻭﺍﳊﺎﺷﻴﺔ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﳋﺰﻭﺯ ﺍﳌﻠﻮﻧﺔ ﺍﻟﻔﺎﺧﺮﺓ‪،‬‬
‫ﻓﺎﻋﺘﺰﻝ ﻧﺎﺣﻴﺔ ﻭﺃﺧﺬ ﻳﻜﺘﺐ ﺷﻴﺌﺎ‪ ،‬ﻓﺴﺄﻝ ﺍﻟﺼﺎﺣﺐ ﻋﻨﻪ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺇﻧﻪ ﰲ ﳎﻠﺲ ﻛﺬﺍ ﻳﻜﺘﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﻠﻲ ﺑﻪ‪،‬‬
‫ﻓﺎﺳﺘﻤﻬﻞ ﺍﻟﺰﻋﻔﺮﺍﱐ ﺭﻳﺜﻤﺎ ﻳﺘﻢ ﻣﻜﺘﻮﺑﻪ‪ ،‬ﻓﺄﻋﺠﻠﻪ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﺃﻣﺮ ﺃﻥ ﻳﺆﺧﺬﺍ ﻣﺎ ﰲ ﻳﺪﻩ ﻣﻦ ﺍﻟﺪﺭﺝ‪ ،‬ﻓﻘﺎﻡ‬
‫ﺍﻟﺰﻋﻔﺮﺍﱐ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪ - :‬ﺃﻳﺪ ﺍﷲ ﺍﻟﺼﺎﺣﺐ ‪: -‬‬
‫ﺇﲰﻌﻪ ﳑﻦ ﻗﺎﻝ ﺗﺰﺩﺩ ﺑﻪ ‪ ...‬ﻋﺠﺒﺎ ﻓﺤﺴﻦ ﺍﻟﻮﺭﺩ ﰲ ﺃﻋﻀﺎﺋﻪ‬

‫ﻓﻘﺎﻝ‪ :‬ﻫﺎﺕ ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓﺄﻧﺸﺪﻩ ﺃﺑﻴﺎﺗﺎ ﻣﻨﻬﺎ‪:‬‬

‫ﺳﻮﺍﻙ ﻳﻌﺪ ﺍﻟﻐﲏ ﻣﺎ ﺍﻗﺘﲎ ‪ ...‬ﻭﻳﺄﻣﺮﻩ ﺍﳊﺮﺹ ﺃﻥ ﳛﺰﻧﺎ‬
‫ﻭﺃﻧﺖ ﺍﺑﻦ ﻋﺒﺎﺩ ﺍﳌﺮﲡﻰ ‪ ...‬ﺗﻌﺪ ﻧﻮﺍﻟﻚ ﻧﻴﻞ ﺍﳌﲎ‬
‫ﻭﺧﲑﻙ ﻣﻦ ﺑﺎﺳﻂ ﻛﻔﻪ ‪ ...‬ﻭﳑﻦ ﺛﻨﺎﻫﺎ ﻗﺮﻳﺐ ﺍﳉﲎ‬
‫ﻏﻤﺮﺕ ﺍﻟﻮﺭﻯ ﺑﺼﻨﻮﻑ ﺍﻟﻨﺪﻯ ‪ ...‬ﻓﺄﺻﻐﺮ ﻣﺎ ﻣﻠﻜﻮﻩ ﺍﻟﻐﲎ‬
‫ﻭﻏﺎﺩﺭﺕ ﺃﺷﻌﺮﻫﻢ ﻣﻔﺤﻤﺎ ‪ ...‬ﻭﺃﺷﻜﺮﻫﻢ ﻋﺎﺟﺰﺍ ﺃﻟﻜﻨﺎ‬
‫ﺃﻳﺎ ﻣﻦ ﻋﻄﺎﻳﺎﻩ ﻬﺗﺪﻯ ﺍﻟﻐﲎ ‪ ...‬ﺇﱃ ﺭﺍﺣﱴ ﻣﻦ ﻧﺄﻯ ﺃﻭ ﺩﻧﺎ‬
‫ﻛﺴﻮﺕ ﺍﳌﻘﻴﻤﲔ ﻭﺍﻟﺰﺍﺋﺮﻳﻦ ‪ ...‬ﻛﺴﺎ ﱂ ﳔﻞ ﻣﺜﻠﻬﺎ ﳑﻜﻨﺎ‬
‫ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺍﺭ ﳝﺸﻮﻥ ﰲ ‪ ...‬ﺿﺮﻭﺏ ﻣﻦ ﺍﳋﺰ ﺇﻻ ﺃﻧﺎ‬
‫ﻓﻘﺎﻝ ﺍﻟﺼﺎﺣﺐ‪ :‬ﻗﺮﺃﺕ ﰲ ﺃﺧﺒﺎﺭ ﻣﻌﻦ ﺑﻦ ﺯﺍﺋﺪﺓ‪ :‬ﺍﻥ ﺭﺟﻼ ﻗﺎﻝ ﻟﻪ ﺍﲪﻠﲏ‪ ،‬ﻓﺄﻣﺮ ﻟﻪ ﺑﻔﺮﺱ ﻭﺑﻐﻠﺔ ﻭﲪﺎﺭ ﻭﻧﺎﻗﺔ‬
‫ﻭﺟﺎﺭﻳﺔ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻟﻮ ﻋﻠﻤﺖ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﻣﺮﻛﻮﺑﺎ ﻏﲑﻫﺎ ﳊﻤﻠﺘﻚ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﻟﻚ ﻣﻦ ﺍﳋﺰ ﲝﺒﺔ ﻭﻗﻤﻴﺺ‪،‬‬
‫ﻭﺳﺮﺍﻭﻳﻞ ﻭﻋﻤﺎﻣﺔ‪ ،‬ﻭﻣﻨﺪﻳﻞ ﻭﻣﻄﺮﻑ‪ ،‬ﻭﺭﺩﺍﺀ ﻭﺟﻮﺭﺏ‪ ،‬ﻭﻟﻮ ﻋﻠﻤﻨﺎ ﻟﺒﺎﺳﺎ ﺁﺧﺮ ﻳﺘﺨﺬ ﻣﻦ ﺍﳋﺰ ﻷﻋﻄﻴﻨﺎﻛﻪ‪ ،‬ﰒ‬
‫ﺃﻣﺮ ﺑﺈﺩﺧﺎﻟﻪ ﺇﱃ ﺍﳋﺰﺍﻧﺔ‪ ،‬ﻭﺻﲑﺕ ﺗﻠﻚ ﺍﳋﻠﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﺳﻠﻢ ﻣﺎ ﻓﻀﻞ ﻋﻦ ﻟﺒﺴﻪ ﰲ ﺍﻟﻮﻗﺖ ﺇﱃ ﻏﻼﻣﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺣﺎﻣﺪ ﺍﳊﺎﻣﺪﻱ ﻗﺎﻝ‪ :‬ﻋﻬﺪﻱ ﺑﺄﰊ ﳏﻤﺪ ﻣﺎﺛﻼ ﺑﲔ ﻳﺪﻱ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻳﻨﺸﺪﻩ‬
‫ﻗﺼﻴﺪﺓ ﺃﻭﳍﺎ‪:‬‬
‫ﻫﺬﺍ ﻓﺆﺍﺩﻙ ﻬﻧﻰ ﺑﲔ ﺃﻫﻮﺍﺀ ‪ ...‬ﻭﺫﺍﻙ ﺭﺃﻳﻚ ﺷﻮﺭﻯ ﺑﲔ ﺁﺭﺍﺀ‬
‫ﻫﻮﺍﻙ ﺑﲔ ﺍﻟﻌﻴﻮﻥ ﺍﻟﻨﺠﻞ ﻣﻘﺘﺴﻢ ‪ ...‬ﺩﺍﺀ ﻟﻌﻤﺮﻙ ﻣﺎ ﺃﺑﻼﻩ ﻣﻦ ﺩﺍﺀ‬
 ‫ﻻ ﺗﺴﺘﻘﺮ ﺑﺄﺭﺽ ﺃﻭ ﺗﺴﲑ ﺇﱃ ‪ ...‬ﺃﺧﺮﻯ ﺑﺸﺨﺺ ﻗﺮﻳﺐ ﻋﺰﻣﻪ ﻧﺎﺀ‬
‫ﻳﻮﻣﺎ ﲜﺰﻭﻯ ﻭﻳﻮﻣﺎ ﺑﺎﻟﻌﻘﻴﻖ ﻭﻳﻮﻣﺎ ‪ ...‬ﺑﺎﻟﻌﺬﻳﺐ ﻭﻳﻮﻣﺎ ﺑﺎﳋﻠﻴﺼﺎﺀ‬
‫ﻭﺗﺎﺭﺓ ﺗﻨﺘﺤﻰ ﳒﺪﹰﺍ ﻭﺁﻭﻧﺔ ‪ ...‬ﺷﻌﺐ ﺍﻟﻌﻘﻴﻖ ﻭﻃﻮﺭﺍ ﻗﺼﺮ ﺗﻴﻤﺎﺀ‬
‫ﻗﺎﻝ‪ :‬ﻓﺮﺃﻳﺖ ﺍﻟﺼﺎﺣﺐ ﻣﺘﻘﺒﻼ ﻋﻠﻴﻪ ﲟﺠﺎﻣﻌﻪ‪ ،‬ﺣﺴﻦ ﺍﻹﺻﻐﺎﺀ ﺇﱃ ﺇﻧﺸﺎﺩﻩ‪ ،‬ﻣﺴﺘﻌﻴﺪﺍ ﻷﻛﺜﺮ ﺃﺑﻴﺎﺗﻪ‪ ،‬ﻣﻈﻬﺮﺍ ﻣﻦ‬
‫ﺍﻹﻋﺠﺎﺏ ﺑﻪ ﻭﺍﻻﻫﺘﺰﺍﺯ ﻟﻪ‪ ،‬ﻣﺎ ﻳﻌﺠﺐ ﺍﳊﺎﺿﺮﻳﻦ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺇﱃ ﻗﻮﻟﻪ‪:‬‬
‫ﺃﺩﻋﻰ ﺑﺄﲰﺎﺀ ﻧﺒﺰﺍ ﰲ ﻗﺒﺎﺋﻠﻬﺎ ‪ ...‬ﻛﺄﻥ ﺃﲰﺎﺀ ﺃﺿﺤﺖ ﺑﻌﺾ ﺃﲰﺎﺋﻲ‬
‫ﺃﻃﻠﻌﺖ ﺷﻌﺮﻱ ﻓﺄﻟﻘﺖ ﺷﻌﺮﻫﺎ ﻃﺮﺑﺎ ‪ ...‬ﻓﺄﻟﻔﺎ ﺑﲔ ﺇﺻﺒﺎﺡ ﻭﺇﻣﺴﺎﺀ‬
‫ﺯﺣﻒ ﻋﻦ ﺩﺳﺘﻪ ﻃﺮﺑﺎ ﻟﻪ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺇﱃ ﻗﻮﻟﻪ ﰱ ﺍﳌﺪﺡ‪:‬‬
‫ﻟﻮ ﺃﻥ ﺳﺤﺒﺎﻥ ﺑﺎﺭﺍﻩ ﻷﺳﺤﺒﻪ ‪ ...‬ﻋﻠﻰ ﺧﻄﺎﺑﺘﻪ ﺃﺫﻳﺎﻝ ﻓﺄﻓﺎﺀ‬
‫ﺃﺭﻯ ﺍﻷﻗﺎﻟﻴﻢ ﻗﺪ ﺃﻟﻘﺖ ﻣﻘﺎﻟﺪﻫﺎ ‪ ...‬ﺇﻟﻴﻪ ﻣﺴﺘﺒﻘﺎﺕ ﺃﻱ ﺇﻟﻘﺎﺀ‬
‫ﻓﺴﺎﺱ ﺳﺒﻌﺘﻬﺎ ﻣﻨﻪ ﺑﺄﺭﺑﻌﺔ‪ ... :‬ﺃﻣﺮ ﻭﻬﻧﻲ ﻭﺗﺜﺒﻴﺖ ﻭﺇﻣﻀﺎﺀ‬
‫ﻛﺬﺍﻙ ﺗﻮﺣﻴﺪﻩ ﺃﻟﻮﻯ ﺑﺄﺭﺑﻌﺔ‪ ... :‬ﻛﻔﺮ ﻭﺟﱪ ﻭﺗﺸﺒﻴﻪ ﻭﺇﺭﺟﺎﺀ‬
‫ﻓﺠﻌﻞ ﳛﺮﻙ ﺭﺃﺳﻪ ﻭﻳﻘﻮﻝ‪ :‬ﺃﺣﺴﻨﺖ ﺃﺣﺴﻨﺖ‪ ،‬ﻓﻠﻤﺎ ﺃﻬﻧﻰ ﺍﻟﻘﺼﻴﺪﺓ‪ ،‬ﺃﻣﺮ ﻟﻪ ﲜﺎﺋﺰﺓ ﻭﺧﻠﻊ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﻣﲑ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﳌﻴﻜﺎﱄ‪ :‬ﻛﺘﺐ ﻋﺎﻣﻞ ﺭﻗﻌﺔ ﺇﺇﱃ ﺍﻟﺼﺎﺣﺐ ﰲ ﺍﻟﺘﻤﺎﺱ ﺷﻐﻞ‪ ،‬ﻭﰲ ﺍﻟﺮﻗﻌﺔ‪ :‬ﺇﻥ ﺭﺃﻯ ﻣﻮﻻﻧﺎ‬
‫ﺃﻥ ﻳﺄﻣﺮ ﺑﺈﺷﻐﺎﱄ ﺑﺒﻌﺾ ﺃﺷﻐﺎﻟﻪ ﻓﻌﻞ‪ ،‬ﻓﻮﻗﻊ ﺍﻟﺼﺎﺣﺐ ﲢﺘﻬﺎ‪ :‬ﻣﻦ ﻛﺘﺐ ﻹﺷﻐﺎﱄ ﻻ ﻳﺼﻠﺢ ﻷﺷﻐﺎﱄ‪.‬‬
‫ﻭﺣﺪﺙ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ :‬ﻣﺎ ﺭﺅﻯ ﺃﺣﺪ ﻭﰲ ﻣﻦ ﺍﻹﻋﻈﺎﻡ ﻭﺍﻹﻛﺒﺎﺭ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻣﺎ ﻭﻓﻴﻪ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻓﺈﻧﻪ ﳌﺎ ﺟﻬﺰ‬
‫ﻭﻭﺿﻊ ﰲ ﺗﺎﺑﻮﺗﻪ‪ ،‬ﻭﺃﺧﺮﺝ ﻋﻠﻰ ﺃﻛﺘﺎﻑ ﺣﺎﻣﻠﻴﻪ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻡ ﺍﻟﻨﺎﺱ ﺑﺄﲨﻌﻬﻢ‪ ،‬ﻓﻘﺒﻠﻮﺍ ﺍﻷﺭﺽ ﺑﲔ ﻳﺪﻳﻪ‪،‬‬
‫ﻭﺧﺮﻗﻮﺍ ﻋﻨﺪ ﺫﻟﻚ ﺛﻴﺎﻬﺑﻢ‪ ،‬ﻭﻟﻄﻤﻮﺍ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻭﺑﻠﻐﻮﺍ ﰲ ﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻨﺤﻴﺐ ﻋﻠﻴﻪ ﺟﻬﺪﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﺒﺲ ﺍﻟﻘﺒﺎﺀ ﰲ‬
‫ﺣﻴﺎﺗﻪ ﲣﻔﻔﺎ ﺑﺎﻟﻮﺯﺍﺭﺓ‪ ،‬ﻭﺍﻧﺘﺴﺎﺑﺎ ﻣﻌﻬﺎ ﺇﱃ ﺍﳉﻨﺪﻳﺔ ﻭﺣﺪﺙ ﻋﻦ ﺃﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺍﳌﻘﺪﺭ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺃﰊ‬
‫ﺍﻟﻌﻼﺀ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻣﻦ ﻭﺟﻮﻩ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻭﺃﻋﻴﺎﻬﻧﻢ ﻭﺭﺅﺳﺎﺋﻬﻢ‪ ،‬ﻓﺤﺪﺛﲏ ﺃﻧﻪ ﺭﺃﻯ ﰲ ﻣﻨﺎﻣﻪ ﻗﺎﺋﻼ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻟﻮ‬
‫ﻛﺎﺛﺮﺕ ﺍﻟﺼﺎﺣﺐ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻣﻊ ﻓﻀﻠﻚ ﻭﻛﺜﺮﺓ ﻋﻠﻤﻚ‪ ،‬ﻭﺟﻮﺩﺓ ﺷﻌﺮﻙ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻓﺤﻤﺘﲏ ﻛﺜﺮﺓ‬
‫ﳏﺎﺳﻨﻪ‪ ،‬ﻓﻠﻢ ﺃﺩﺭ ﰈ ﺃﺑﺪﺃ ﻣﻨﻬﺎ؟ ﻭﺧﻔﺖ ﺃﻥ ﺃﻗﺼﺮ‪ ،‬ﻭﻗﺪ ﻇﻦ ﰊ ﺍﻻﺳﺘﻴﻔﺎﺀ ﳍﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺟﺰ ﻣﺎ ﺃﻗﻮﻟﻪ‪ ،‬ﻗﻠﺖ ﻗﻞ‪:‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺛﻮﻯ ﺍﳉﻮﺩ ﻭﺍﻟﻜﺎﰲ ﻣﻌﺎ ﰲ ﺣﻔﲑﺓ ﻓﻘﻠﺖ‪ :‬ﻟﻴﺄﻧﺲ ﻛﻞ ﻣﻨﻬﻤﺎ ﺑﺄﺧﻴﻪ ﻓﻘﺎﻝ‪ :‬ﳘﺎ ﺍﺻﻄﺤﺒﺎ ﺣﻴﲔ ﰒ ﺗﻌﺎﻧﻘﺎ‬
‫ﻓﻘﻠﺖ‪ :‬ﺿﺠﻴﻌﲔ ﰲ ﳊﺪ ﺑﺒﺎﺏ ﺫﺭﻳﻪ ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺍﺭﲢﻞ ﺍﻟﺜﺎﻭﻭﻥ ﻋﻦ ﻣﺴﺘﻘﺮﻫﻢ ﻓﻘﻠﺖ‪ :‬ﺃﻗﺎﻣﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴﻪ "‬
‫ﺑﺎﺏ ﺫﺭﻳﻪ‪ :‬ﺍﶈﻠﺔ ﺍﻟﱴ ﻓﻴﻬﺎ ﺗﺮﺑﺘﻪ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺴﺘﻘﺒﻠﻚ ﻣﻦ ﺃﺻﻔﻬﺎﻥ "‬

‫ﻭﺣﺪﺙ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﻭﺯﻧﺎﳎﺔ‪ ،‬ﻭﺍﻧﺘﻬﻴﺖ ﺇﱃ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﻫﻮ ﺷﻴﺦ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻓﺮﺩ ﺍﻷﺩﺏ‪ ،‬ﺣﺴﻦ‬
‫ﺍﻟﺘﺼﺮﻑ‪ ،‬ﻭﻭﺍﻓﺮ ﺍﳊﻆ ﻣﻦ ﻋﻠﻮﻡ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻌﺪﺕ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﺮﺃ ﺍﳉﻤﻬﺮﺓ‪ ،‬ﻓﻘﺮﺃ‪ :‬ﺃﳌﻘﺖ‪،‬‬
‫ﻓﻘﻠﺖ‪ :‬ﺇﳕﺎ ﻫﻮ ﳌﻘﺖ‪ ،‬ﻓﺪﺍﻓﻌﲏ ﺍﻟﺸﻴﺦ ﺳﺎﻋﺔ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﺍﻷﺻﻞ‪ ،‬ﻓﻮﺟﺪ ﺣﻜﺎﻳﱵ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﺍﻟﻘﺎﺭﺉ‬
‫ﺣﱴ ﺃﻧﺸﺪ ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ‪:‬‬
‫ﺭﺳﻢ ﺩﺍﺭ ﻭﻗﻔﺖ ﰱ ﻃﻠﻠﻪ ‪ ...‬ﻛﺪﺕ ﺃﻗﻀﻰ ﺍﻟﻐﺪﺍﺓ ﻣﻦ ﺟﻠﻠﻪ‬
 ‫ﻓﻘﻠﺖ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻫﺬﺍ ﻻﳚﻮﺯ‪ ،‬ﻭﺍﳌﺼﺮﺍﻋﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺸﻴﺪ‪ ،‬ﳜﺮﺟﺎﻥ ﻣﻦ ﲝﺮﻳﻦ‪ ،‬ﻷﻥ‪ " :‬ﺭﺳﻢ ﺩﺍﺭ ﻭﻗﻔﺖ‬
‫ﰱ ﻃﻠﻠﻪ " ﻓﺎﻋﻼﺗﻦ ﻣﻔﺎﻋﻠﻦ ﻓﻌﻠﻦ " ﻛﺪﺕ ﺃﻗﻀﻲ ﺍﻟﻐﺪﺍﺓ ﻣﻦ ﺟﻠﻠﻪ " ﻣﻔﺘﻌﻠﻦ ﻣﻔﻌﻼﺕ ﻣﻔﺘﻌﻠﻦ ﻓﺬﺍﻙ ﻣﻦ‬
‫ﺍﳋﻔﻴﻒ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﳌﻨﺴﺮﺡ‪ .‬ﻓﻘﺎﻝ‪ :‬ﱂ ﻻ ﺗﻘﻮﻝ‪ :‬ﺍﳉﻤﻴﻊ ﻣﻦ ﺍﳌﻨﺴﺮﺡ؟ ﻭﺍﳌﺼﺮﺍﻉ ﺍﻷﻭﻝ ﳐﺰﻭﻡ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻻ‬
‫ﻳﺪﺧﻞ ﺍﳋﺰﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺮ‪ ،‬ﻷﻧﻪ ﺃﻭﻟﻪ ﻣﺴﺘﻔﻌﻠﻦ ﻣﻔﺎﻋﻠﻦ‪ ،‬ﻫﺬﻩ ﻣﺰﺍﺣﻔﺔ ﻋﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﺣﺬﻓﻨﺎ ﻣﺘﺤﺮﻛﺎ‪ ،‬ﺑﻘﻴﻨﺎ ﺳﺎﻛﻨﺎ‪،‬‬
‫ﻭﻟﻴﺲ ﰱ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺍﺑﺘﺪﺍﺀ ﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ‪ :‬ﻛﺪﺕ ﺃﻗﻀﻰ ﺍﻟﻐﺪﺍﺓ ﻣﻦ ﺟﻠﻠﻪ ﲞﻔﻴﻒ ﺍﻟﻀﺎﺩ ﻓﺄﻣﺮ ﺑﺘﻐﻴﲑﻩ‪ ،‬ﻭﺭﻓﻌﲏ‬
‫ﺇﱃ ﺟﻨﺒﻪ‪ ،‬ﻭﺍﺑﺘﺪﺃ ﻓﻘﺮﻱﺀ ﻋﻠﻴﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺑﺎﺏ ﻣﺎ ﳚﺰﻱ ﻭﻣﺎ ﻻﳚﺰﻯ‪ ،‬ﺇﱃ ﺃﻥ ﺫﻛﺮ ﻭﺳﺤﺮ‪ ،‬ﻭﺃﻧﻪ ﻻ‬
‫ﻳﻨﺼﺮﻑ ﺇﺫﺍ ﻛﺎﻥ ﻟﺴﺤﺮ ﺑﻌﻴﻨﻪ‪ ،‬ﻷﻧﻪ ﻣﻌﺪﻭﻝ ﻋﻦ ﺍﻷﻭﻝ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻋﻼﻣﺔ ﺍﻟﻌﺪﻝ ﻓﻴﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻧﺎ ﻗﻠﻨﺎ ﺍﻟﺴﺤﺮ‪،‬‬
‫ﰒ ﻗﻠﻨﺎ‪ :‬ﺳﺤﺮ‪ ،‬ﻓﻬﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺜﺎﱐ ﻣﻌﺪﻭﻝ ﻋﻦ ﺍﻷﻭﻝ ﻗﻠﺖ‪ :‬ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻟﻮﺟﺐ ﺃﻥ ﺗﻄﺮﺩ ﺍﻟﻌﻠﺔ ﰲ ﻋﺘﻤﺔ‪،‬‬
‫ﻓﻀﺠﺮ ﻭﺍﺣﺘﺪ‪ ،‬ﻭﺻﺎﺡ ﻭﺍﺭﺑﺪ ﻭﺍﺩﻋﻴﺖ ﺃﻧﻪ ﻧﺎﻗﺺ‪ ،‬ﻭﺍﻟﺘﻤﺲ ﺍﳊﺎﻛﻢ‪ ،‬ﻓﻜﺘﺒﺖ ﺭﺳﺎﻟﺔ ﺃﺧﺬﺕ ﻓﻴﻬﺎ ﺧﻄﻮﻁ ﺃﻫﻞ‬
‫ﺍﻟﻨﻈﺮ‪ ،‬ﻭﻗﺪ ﺃﻧﻔﺬﺕ ﺩﺭﺝ ﻛﺘﺎﰉ ﻧﺴﺨﺘﻬﺎ‪ ،‬ﻭﻓﻴﻬﺎ ﺧﻂ ﺃﰉ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﺫﺍﻣﺮ ﻋﲔ ﻣﺸﺎﳜﻬﻢ‪ ،‬ﻭﺭﺃﻳﺖ ﺍﻟﺸﻴﺦ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﻋﺰﻳﺰﺍ ﻓﺎﺿﻼ‪ ،‬ﻣﺘﻮﺳﻌﺎ ﻋﺎﳌﺎ‪ ،‬ﻓﻌﻠﻘﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺧﺬﺕ ﻋﻨﻪ‪ ،‬ﻭﺣﺼﻠﺖ ﺗﻔﺴﲑﻩ ﻟﻜﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﻗﺮﺃﺕ‬
‫ﺻﺪﺭﺍ ﻣﻨﻪ‪ ،‬ﻭﻫﻨﺎﻙ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﻣﻘﺴﻢ‪ ،‬ﻭﻣﺎ ﰱ ﺃﺻﺤﺎﺏ ﺛﻌﻠﺐ ﺃﻛﺜﺮ ﺩﺭﺍﻳﺔ‪ ،‬ﻭﻣﺎ ﺃﺻﺢ ﺭﻭﺍﻳﺔ ﻣﻨﻪ‪ ،‬ﻭﻗﺪ ﲰﻌﺖ‬
‫ﳎﺎﻟﺴﻪ‪ ،‬ﻭﻓﻴﻬﺎ ﻏﺮﺍﺋﺐ ﻭﻧﻜﺖ‪ ،‬ﻭﳏﺎﺳﻦ ﻭﻃﺮﻑ‪ ،‬ﻣﻦ ﺑﲔ ﻛﻠﻤﺔ ﻧﺎﺩﺭﺓ‪ ،‬ﻭﻣﺴﺄﻟﺔ ﻏﺎﻣﻀﺔ‪ ،‬ﻭﺗﻔﺴﲑ ﺑﻴﺖ ﻣﺸﻜﻞ‪،‬‬
‫ﻭﺣﻞ ﻋﻘﺪ ﻣﻌﻀﻞ‪ ،‬ﻭﻟﻪ ﻗﻴﺎﻡ ﺑﻨﺤﻮ ﺍﻟﻜﻮﻓﻴﲔ ﻭﻗﺮﺍﺀﻬﺗﻢ‪ ،‬ﻭﺭﻭﺍﻳﺎﻬﺗﻢ ﻭﻟﻐﺎﻬﺗﻢ ﻭﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﻛﺎﻣﻞ‪ ،‬ﺑﻘﻴﺔ‬
‫ﺍﻟﺪﻧﻴﺎ ﰱ ﻋﻠﻮﻡ ﺷﱴ‪ ،‬ﻳﻌﺮﻑ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺸﺮﻭﻁ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﺎ ﻟﻴﺲ ﻣﻦ ﺣﺪﻳﺜﻨﺎ‪ ،‬ﻭﻳﺘﻮﺳﻊ ﰱ ﺍﻟﻨﺤﻮ ﺗﻮﺳﻌﺎ‬
‫ﻣﺴﺘﺤﺴﻨﺎ‪ ،‬ﻭﻟﻪ ﰲ ﺣﻔﻆ ﺍﻟﺸﻌﺮ ﺑﻀﺎﻋﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﰲ ﺟﻮﺩﺓ ﺍﻟﺘﺼﻨﻴﻒ ﻗﻮﺓ ﺗﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﻛﺒﺎﺭ ﺭﻭﺍﺓ ﺍﳌﱪﺩ ﻭﺛﻌﻠﺐ‪،‬‬
‫ﻭﺍﻟﺒﺤﺘﺮﻱ ﻭﺃﰊ ﺍﻟﻌﻴﻨﺎﺀ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﻗﺪ ﲰﻌﺖ ﻗﺪﺭﺍ ﺻﺎﳊﺎ ﳑﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﻛﻨﺖ ﺃﺣﺐ ﺃﻥ ﺃﲰﻊ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻨﻈﺮ‬
‫ﺑﺎﻟﻌﺮﺍﻕ‪ ،‬ﳌﺎ ﺗﺘﺎﺑﻊ ﰱ ﺣﺬﻗﻬﻢ ﻣﻦ ﺍﻷﻭﺻﺎﻑ‪ .‬ﻭﺫﻛﺮ ﺃﺑﺎ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﻋﺪﻱ ﻭﻏﲑﻩ‪ ،‬ﻭﻣﻨﺎﻇﺮﺍﺕ ﺟﺮﺕ ﻫﻨﺎﻙ‬
‫ﻳﻄﻮﻝ ﺷﺮﺣﻬﺎ‪.‬‬
‫ﻭﺣﺪﺙ ﻋﻦ ﺃﰊ ﻧﺼﺮ ﺑﻦ ﺧﻮﺍﺷﺎﺫﻩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﻏﺒﻄﺖ ﺃﺣﺪﺍ ﻋﻠﻰ ﻣﻨﺰﻟﺔ‪ ،‬ﻛﻤﺎ ﻏﺒﻄﺖ ﺍﻟﺼﺎﺣﺐ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ‬
‫ﻋﺒﺎﺩ‪ ،‬ﻓﺈﻧﺎ ﻛﻨﺎ ﻣﻘﻴﻤﲔ ﺑﻈﺎﻫﺮ ﺟﺮﺟﺎﻥ‪ ،‬ﻣﻊ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺣﺮﺏ ﺍﳋﺮﺍﺳﺎﻧﻴﺔ‪ ،‬ﻓﺪﺧﻞ ﺍﻟﺼﺎﺣﺐ ﺇﱃ ﺩﺍﺭﻩ ﰲ‬
‫ﺍﻟﺒﻠﺪ‪ ،‬ﺁﺧﺮ ﻬﻧﺎﺭ ﻳﻮﻡ ﳊﻀﻮﺭ ﺍﺠﻤﻟﻠﺲ ﺍﻟﺬﻱ ﻳﻌﻘﺪﻩ ﻷﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﲢﺘﻪ ﺩﺍﺑﺔ ﺭﻫﻮﺍﺀ‪ ،‬ﻭﻗﺪ ﺃﺭﺳﻞ ﻋﻨﺎﻧﻪ‪ ،‬ﻓﺮﺃﻳﺖ‬
‫ﻭﺟﻮﻩ ﺍﻟﺪﻳﻠﻢ ﻭﺃﻛﺎﺑﺮﻫﻢ‪ ،‬ﻣﻦ ﺃﻭﻻﺩ ﺍﻷﻣﺮﺍﺀ ﻳﻌﺪﻭﻥ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻛﻤﺎ ﺗﻌﺪﻭ ﺍﻟﺮﻛﺎﺑﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ :‬ﳜﺎﻃﺐ‬
‫ﺷﻴﺨﺎ ﺧﻄﺎﺑﺎ ﻻ ﻳﺸﺮﻙ ﻣﻌﻪ ﻓﻴﻪ ﺃﺣﺪﺍ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻞ ﻣﻜﺎﺗﺒﺘﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻜﺘﺐ ﻣﻦ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺇﳕﺎ ﺗﺮﺩ‬
‫ﻋﻠﻰ ﻟﺴﺎﻥ ﻛﺎﺗﺒﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻳﻮﺳﻒ‪.‬‬
‫ﻭﳌﺎ ﻭﺟﺪﺕ ﺍﻟﺸﻌﺮﺍﺀ ﻟﺒﻀﺎﺋﻌﻬﺎ ﻋﻨﺪ ﺍﺑﻦ ﻋﺒﺎﺩ ﻧﻔﺎﻗﺎ ﻭﺳﻮﻗﺎ‪ .‬ﺃﻫﺪﻭﺍ ﻧﺘﺎﺋﺞ ﺃﻓﻜﺎﺭﻫﻢ ﺇﱃ ﺣﻀﺮﺗﻪ‪ ،‬ﻭﺳﺎﻗﻮﻫﺎ ﳓﻮﻩ‬
‫ﺳﻮﻗﺎ‪ .‬ﻓﺬﻛﺮ ﺍﻟﺜﻌﺎﻟﱯ ﻗﺎﻝ‪ :‬ﻭﺍﺣﺘﻒ ﺑﻪ ﻣﻦ ﳒﻮﻡ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻓﺮﺍﺩ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺍﺑﻨﺎﺀ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﻓﺮﺳﺎﻥ ﺍﻟﺸﻌﺮ ﻣﻦ‬
‫ﻳﺮﰉ ﻋﺪﺩﻫﻢ ﻋﻠﻰ ﺷﻌﺮﺍﺀ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﻻ ﻳﻘﺼﺮﻭﻥ ﻋﻨﻬﻢ ﰱ ﺍﻷﺧﺬ ﺑﺮﻗﺎﺏ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﻣﻠﻚ ﺭﻕ ﺍﳌﻌﺎﱐ‪ ،‬ﻓﺈﻧﻪ ﱂ‬
‫ﳚﺘﻤﻊ ﺑﺒﺎﺏ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﻭﺍﳌﻠﻮﻙ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺍﺟﺘﻤﻊ ﺑﺒﺎﺏ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻣﻦ ﻓﺤﻮﻝ ﺍﻟﺸﻌﺮﺍﺀ ﺍﳌﺬﻛﻮﺭﻳﻦ‪ ،‬ﻛﺄﰊ‬
‫ﻧﻮﺍﺱ‪ ،‬ﻭﺃﰉ ﺍﻟﻌﺘﺎﻫﻴﺔ‪ ،‬ﻭﺍﻟﻌﺘﺎﰊ‪ ،‬ﻭﺍﻟﻨﻤﺮﻱ‪ ،‬ﻭﻣﺴﻠﻢ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻭﺃﰊ ﺍﻟﺸﻴﺺ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺣﻔﺼﺔ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ‬
‫ﻣﻨﺎﺫﺭ‪.‬‬
‫ﻭﲨﻌﺖ ﺣﻀﺮﺓ ﺍﻟﺼﺎﺣﺐ ﺑﺄﺻﺒﻬﺎﻥ‪ ،‬ﻭﺍﻟﺮﻱ‪ ،‬ﻭﺟﺮﺟﺎﻥ‪ ،‬ﻣﺜﻞ ﺃﰊ ﺍﳊﺴﲔ ﺍﻟﺴﻼﻣﻲ‪ ،‬ﻭﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺮﺳﺘﻤﻰ‪ ،‬ﻭﺃﰉ‬
‫ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﻋﻔﺮﺍﱏ‪ ،‬ﻭﺃﰉ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﱮ‪ ،‬ﻭﺍﻟﻘﺎﺿﻰ ﺍﳉﺮﺟﺎﱏ ﻭﺃﰉ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﺃﰊ ﳏﻤﺪ ﺍﳋﺎﺯﻥ‪،‬‬
‫ﻭﺃﰊ ﻫﺎﺷﻢ ﺍﻟﻌﻠﻮﻯ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﻭﺑﲏ ﺍﳌﻨﺠﻢ‪ ،‬ﻭﺍﺑﻦ ﺑﺎﺑﻚ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻘﺎﺷﺎﱐ‪ ،‬ﻭﺍﻟﺒﺪﻳﻊ ﺍﳍﻤﺬﺍﱐ‪،‬‬
‫ﻭﺇﲰﺎﻋﻴﻞ ﺍﻟﺸﺎﺷﻲ‪ ،‬ﻭﺃﰉ ﺍﻟﻌﻼﺀ ﺍﻷﺳﺪﻱ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻐﻮﻳﺮﻱ‪ ،‬ﻭﺃﰉ ﺩﻟﻒ ﺍﳋﺰﺭﺟﻲ‪ ،‬ﻭﺃﰉ ﺣﻔﺺ‬
‫ﺍﻟﺸﻬﺮﺯﻭﺭﻱ‪ ،‬ﻭﺃﰊ ﻣﻌﻤﺮ ﺍﻹﲰﺎﻋﻴﻠﻲ‪ ،‬ﻭﺃﰉ ﺍﻟﻔﻴﺎﺽ ﺍﻟﻄﱪﻱ‪ ،‬ﻭﻏﲑﻫﻢ ﳑﻦ ﱂ ﻳﺒﻠﻐﲏ ﺫﻛﺮﻩ‪ ،‬ﺃﻭ ﺫﻫﺐ ﻋﲏ ﺍﲰﻪ‪،‬‬
‫ﻭﻣﺪﺣﻪ ﻣﻜﺎﺗﺒﺔ ﺍﻟﺮﺿﻲ ﺍﳌﻮﺳﻮﻱ‪ ،‬ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﰊ‪ ،‬ﻭﺍﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﻭﺍﺑﻦ ﺳﻜﺮﺓ‪ ،‬ﻭﺍﺑﻦ ﻧﺒﺎﺗﺔ‪ ،‬ﻭﻏﲑﻫﻢ ﳑﻦ‬
‫ﻳﻄﻮﻝ ﺫﻛﺮﻩ‪.‬‬
‫ﻭﻛﺘﺐ ﺃﺑﻮ ﺣﻔﺺ ﺍﻷﺻﻔﻬﺎﱐ ﺍﻟﻮﺭﺍﻕ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﺭﻗﻌﺔ ﻧﺴﺨﺘﻬﺎ‪ :‬ﻟﻮ ﻻ ﺃﻥ ﺍﻟﺬﻛﺮﻯ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﻣﻮﻻﻧﺎ‬
‫ﺍﻟﺼﺎﺣﺐ ﺍﳉﻠﻴﻞ ‪ -‬ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻫﺰﺓ ﺍﻟﺼﻤﺼﺎﻡ ﺗﻌﲔ ﺍﳌﺼﻠﺘﲔ ﳌﺎ ﺫﻛﺮﺕ ﺫﺍﻛﺮﺍ‪ ،‬ﻭﻻ ﻫﺰﺯﺕ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺍﳊﺎﺟﺔ ﺗﺴﺘﻌﺠﻞ ﺍﻟﻨﺠﺢ‪ ،‬ﻭﺗﻜﺪ ﺍﳉﻮﺍﺩ ﺍﻟﺴﻤﺢ‪ ،‬ﻭﺣﺎﻝ ﻋﺒﺪ ﻣﻮﻻﻧﺎ ﰲ ﺍﳊﻨﻄﺔ ﻣﺘﺨﻠﻔﺔ‪ ،‬ﻭﺟﺮﺫﺍﻥ ﺩﺍﺭﻩ ﻋﻨﻬﺎ‬
‫ﻣﻨﺼﺮﻓﺔ‪ ،‬ﻓﺈﻥ ﺭﺃﻯ ﺃﻥ ﳜﻠﻂ ﻋﺒﺪﻩ ﲟﻦ ﺃﺧﺼﺐ ﺭﺣﻠﻪ‪ ،‬ﻓﻠﻢ ﻳﺸﺪ ﺭﺣﻠﻪ‪ ،‬ﻓﻌﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻮﻗﻊ ﻋﻠﻰ‬
‫ﺭﻗﻌﺘﻪ‪ ،‬ﺃﺣﺴﻨﺖ ﻳﺎ ﺃﺑﺎ ﺣﻔﺺ ﻗﻮﻻ‪ ،‬ﻭﺳﻨﺤﺴﻦ ﻓﻌﻼ‪ ،‬ﻓﺒﺸﺮ ﺟﺮﺫﺍﻥ ﺩﺍﺭﻙ ﺑﺎﳋﺼﺐ‪ ،‬ﻭﺁﻣﻨﻬﺎ ﻣﻦ ﺍﳉﺪﺏ‪،‬‬
‫ﻓﺎﳊﻨﻄﺔ ﺗﺄﺗﻴﻚ ﰲ ﺍﻷﺳﺒﻮﻉ‪ ،‬ﻭﻟﺴﺖ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﲟﻤﻨﻮﻉ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ‬
‫ﺍﳊﺴﻦ ﺍﻟﺪﻟﻔﻲ ﺍﳌﺼﻴﺼﻲ ﻗﺎﻝ‪ :‬ﺍﻧﺘﺤﻞ ﻓﻼﻥ ﻳﻌﲎ ﺑﻌﺾ ﺍﳌﺘﺸﺎﻋﺮﻳﻦ ﲝﻀﺮﺓ ﺍﻟﺼﺎﺣﺐ ﺷﻌﺮﺍ ﻟﻪ‪ ،‬ﻭﺑﻠﻐﻪ ﺫﻟﻚ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﺑﻠﻐﻮﻩ ﻋﲏ‪:‬‬
‫ﺳﺮﻗﺖ ﺷﻌﺮﻱ ﻭﻏﲑﻱ ‪ ...‬ﻳﻀﺎﻡ ﻓﻴﻪ ﻭﳚﺪﻉ‬
‫ﻓﺴﻮﻑ ﺃﺟﺰﻳﻚ ﺻﻔﻌﺎ ‪ ...‬ﺑﻜﺪ ﺭﺃﺱ ﻭﺃﺧﺪﻉ‬
‫ﻓﺴﺎﺭﻕ ﺍﳌﺎﻝ ﻳﻘﻄﻊ ‪ ...‬ﻭﺳﺎﺭﻕ ﺍﻟﺸﻌﺮ ﻳﺼﻔﻊ‬
‫ﻗﺎﻝ‪ :‬ﻓﺎﲣﺬ ﺍﻟﻠﻴﻞ ﲨﻼ ﻭﻫﺮﺏ ﻣﻦ ﺍﻟﺮﻱ‪.‬‬
‫ﻭﺣﺪﺙ ﻋﻦ ﻋﻮﻥ ﺑﻦ ﺍﳊﺴﲔ ﺍﳍﻤﺬﺍﱏ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﻴﺴﻰ ﺑﻦ ﺍﳌﻨﺠﻢ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺍﻟﺼﺎﺣﺐ ﻳﻘﻮﻝ‪ :‬ﻣﺎ‬
‫ﺍﺳﺘﺄﺫﻧﺖ ﻋﻠﻰ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ ﻭﻫﻮ ﰲ ﳎﻠﺲ ﺍﻷﻧﺲ‪ ،‬ﺇﻻ ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﳎﻠﺲ ﺍﳊﺸﻤﺔ ﻓﺄﺫﻥ ﱄ ﻓﻴﻪ‪ ،‬ﻭﻣﺎ ﺃﺫﻛﺮ ﺃﻧﻪ‬
‫ﺗﺒﺬﻝ ﺑﲔ ﻳﺪﻯ‪ ،‬ﺃﻭ ﻣﺎﺯﺣﲎ ﻗﻂ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈﻧﻪ ﻗﺎﻝ ﱄ‪ ،‬ﺑﻠﻐﲎ ﺃﻧﻚ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳌﺬﻫﺐ ﻣﺬﻫﺐ ﺍﻻﻋﺘﺰﺍﻝ‪،‬‬
‫ﻭﺍﻟﻨﻴﻚ ﻧﻴﻚ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺄﻇﻬﺮﺕ ﺍﻟﻜﺮﺍﻫﺔ ﻻﻧﺒﺴﺎﻃﻪ‪ ،‬ﻭﻗﻠﺖ ﺑﻨﺎ ﻣﻦ ﺍﳉﺪ‪ ،‬ﻣﺎ ﻻﻧﻔﺮﻍ ﻣﻌﻪ ﻟﻠﻬﺰﻝ‪ ،‬ﻭﻬﻧﻀﺖ‬
‫ﻛﺎﳌﻐﺎﺿﺐ‪ ،‬ﻓﻤﺎ ﺯﺍﻝ ﻳﻌﺘﺬﺭ ﺇﱃ ﻣﺮﺍﺳﻠﺔ ﺣﱴ ﻋﺎﻭﺩﺕ ﳎﻠﺴﻪ‪ ،‬ﻭﱂ ﻳﻌﺪ ﺑﻌﺪﻫﺎ ﺇﱃ ﻣﺎ ﳚﺮﻱ ﳎﺮﻯ ﺍﳍﺰﻝ ﻭﺍﳌﺮﺡ‪.‬‬
‫ﻭﳌﺎ ﺃﺗﺖ ﺍﻟﺼﺎﺣﺐ ﺍﻟﺒﺸﺎﺭﺓ ﺑﺴﺒﻄﻪ ﻋﺒﺎﺩ ﺑﻦ ﻋﻠﻲ ﺍﳊﺴﲏ‪ " ،‬ﻭﱂ ﻳﻜﻦ ﻟﻠﺼﺎﺣﺐ ﻭﻟﺪ ﻏﲑﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺯﻭﺟﻬﺎ‬
‫ﻣﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﲔ ﺍﳍﻤﺬﺍﱐ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍ ﺃﺩﻳﺒﺎ ﺑﻠﻴﻐﺎ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﻣﻨﻪ ﻫﺬﺍﻥ ﺍﻟﺒﻴﺘﺎﻥ ﰲ ﺩﺍﺭ ﻟﺒﻌﺾ‬
‫ﺍﳌﻠﻮﻙ ﺑﻨﺎﻫﺎ‪:‬‬
‫ﺩﺍﺭ ﻋﻠﺖ ﺩﺍﺭ ﺍﳌﻠﻮﻙ ﻬﺑﻤﺔ ‪ ...‬ﻛﻌﻠﻮ ﺻﺎﺣﺒﻬﺎ ﻋﻠﻰ ﺍﻷﻣﻼﻙ‬
‫ﻓﻜﺄﻬﻧﺎ ﻣﻦ ﺣﺴﻨﻬﺎ ﻭﻬﺑﺎﺋﻬﺎ ‪ " ...‬ﺑﻨﻴﺖ ﻗﻮﺍﻋﺪﻫﺎ ﻋﻠﻰ ﺍﻷﻓﻼﻙ "‬
‫ﺃﻧﺸﺄ ﺍﻟﺼﺎﺣﺐ ﻳﻘﻮﻝ‪:‬‬
‫ﺃﲪﺪ ﺍﷲ ﻟﺒﺸﺮﻯ ‪ ...‬ﺃﻗﺒﻠﺖ ﻋﻨﺪ ﺍﻟﻌﺸﻲ‬
 ‫ﺇﺫ ﺣﺒﺎﱐ ﺍﷲ ﺳﺒﻄﺎ ‪ ...‬ﻫﻮ ﺳﺒﻂ ﻟﻠﻨﱯ‬
‫ﻣﺮﺣﺒﺎ ﲦﺖ ﺃﻫﻼ ‪ ...‬ﺑﻐﻼﻡ ﻫﺎﴰﻲ‬
‫ﻧﺒﻮﻱ ﻋﻠﻮﻱ ‪ ...‬ﺣﺴﲎ ﺻﺎﺣﱯ‬
‫ﰒ ﻗﺎﻝ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﲪﺪﺍ ﺩﺍﺋﻤﺎ ﺃﺑﺪﺍ ‪ ...‬ﻗﺪ ﺻﺎﺭ ﺳﺒﻂ ﺭﺳﻮﻝ ﺍﷲ ﱄ ﻭﻟﺪﺍ‬
‫ﻭﻗﺪ ﺫﻛﺮﺕ ﺫﻟﻚ ﺍﻟﺸﻌﺮﺍﺀ ﰲ ﺃﺷﻌﺎﺭﻫﻢ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻝ ﺃﰊ ﺍﳊﺴﻦ ﺍﳉﻮﻫﺮﻱ ﰲ ﻗﺼﻴﺪﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﻭﻛﺎﻥ ﺑﻌﺪ ﺭﺳﻮﺏ ﺍﷲ ﻛﺎﻓﻠﻪ ‪ ...‬ﻓﺼﺎﺭ ﺟﺪ ﺑﻨﻴﻪ ﺑﻌﺪ ﻛﺎﻓﻠﻪ‬
‫ﻫﻠﻢ ﻟﻠﺨﱪ ﺍﳌﺄﺛﻮﺭ ﻣﺴﻨﺪﻩ ‪ ...‬ﰲ ﺍﻟﻄﺎﻟﻘﺎﻥ ﻓﻘﺮﺕ ﻋﲔ ﻧﺎﻗﻠﻪ‬
‫ﻓﺬﻟﻚ ﺍﻟﻜﻨﺰ ﻋﺒﺎﺩ ﻭﻗﺪ ﻭﺿﺤﺖ ‪ ...‬ﻋﻨﻪ ﺍﻹﻣﺎﻣﺔ ﰱ ﺃﻭﱃ ﳐﺎﻳﻠﻪ‬
‫ﳌﺎ ﺭﻭﺕ ﺍﻟﺸﻴﻌﺔ ﺃﻥ ﺑﺎﻟﻄﺎﻟﻘﺎﻥ ﻛﻨﺰﺍ ﻣﻦ ﻭﻟﺪ ﻓﺎﻃﻤﺔ‪ ،‬ﳝﻸ ﺍﷲ ﺑﻪ ﺍﻷﺭﺽ ﻋﺪﻻ‪ ،‬ﻛﻤﺎ ﻣﻠﺌﺖ ﺟﻮﺭﺍ‪ .‬ﻭﺍﻟﺼﺎﺣﺐ‬
‫ﻣﻦ ﺍﻟﻄﺎﻟﻘﺎﻥ ﻣﻦ ﻗﺮﻯ ﺃﺻﻔﻬﺎﻥ‪ ،‬ﻓﻠﻤﺎ ﺭﺯﻕ ﺳﺒﻄﺎ ﻓﺎﻃﻤﻴﺎ‪ ،‬ﺗﺄﻭﻟﻮﺍ ﻟﻪ ﻫﺬﺍ ﺍﳋﱪ‪ ،‬ﻭﺃﻧﺎ ﺑﺮﺉ ﻣﻦ ﺍﻟﻌﻬﺪﺓ‪ ،‬ﻫﺬ ﺍﻟﺬﻱ‬
‫ﺫﻛﺮ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﺃﻥ ﻃﺎﻟﻘﺎﻥ ﻣﻦ ﻗﺮﻯ ﺃﺻﻔﻬﺎﻥ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻋﺮﺽ ﻋﻠﻰ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﻘﻴﻘﻲ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺗﻮﻗﻴﻊ ﺍﻟﺼﺎﺣﺐ ﺇﻟﻴﻪ ﰲ ﺭﻗﻌﺘﻪ‪ :‬ﻣﻦ ﻧﻈﺮ ﻟﺪﻳﻨﻪ ﻧﻈﺮﻧﺎ ﻟﺪﻧﻴﺎﻩ‪،‬‬
‫ﻓﺈﻥ ﺁﺛﺮﺕ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺑﺴﻄﻨﺎ ﻟﻚ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺘﻤﻬﻴﺪ‪ ،‬ﻭﺇﻥ ﺃﻗﻤﺖ ﻋﻠﻰ ﺍﳉﱪ‪ ،‬ﻓﻠﻴﺲ ﻟﻜﺴﺮﻙ ﻣﻦ ﺟﱪ‪،‬‬
‫ﻭﻫﺬﻩ ﺭﺳﺎﻟﺔ ﻛﺘﺒﻬﺎ ﺍﻟﺼﺎﺣﺐ ﺇﱃ ﺃﰊ ﻋﻠﻰ ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ‪ ،‬ﰲ ﺷﺄﻥ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺣﺎﻣﺪ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ‪ :‬ﻭﲰﻌﺖ ﺍﻷﻣﲑ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻦ ﺃﲪﺪ ﺍﳌﻴﻜﺎﱃ ﻳﺴﺮﺩﻫﺎ‪ ،‬ﻓﺰﺍﺩﱐ ﺟﺮﻳﻬﺎ ﻋﻠﻰ ﻟﺴﺎﻧﻪ‪،‬‬
‫ﻭﺻﺪﻭﺭﻫﺎ ﻋﻦ ﻓﻤﻪ ﺇﻋﺠﺎﺑﺎ ﻬﺑﺎ‪ ،‬ﻭﻫﻲ‪ :‬ﻛﺘﺎﰊ ﻫﺬﺍ ﻳﺎ ﺳﻴﺪﻱ ﺻﺪﺭ ﻣﻦ " ﺳﺤﻨﺔ " ‪ ،‬ﻭﻗﺪ ﺃﺭﺧﻰ ﺍﻟﻠﻴﻞ ﺳﺪﻭﻟﻪ‪،‬‬
‫ﻭﺳﺤﺐ ﺍﻟﻈﻼﻡ ﺫﻳﻮﻟﻪ‪ ،‬ﻭﳓﻦ ﻋﻠﻰ ﺍﻟﺮﺣﻴﻞ ﻏﺪﺍ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﺇﺫﺍ ﻣﺪ ﺍﻟﺼﺒﺎﺡ ﻏﺮﺭﻩ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺴﺒﻎ ﺣﺠﻮﻟﻪ‪،‬‬
‫ﻭﻟﻮ ﻻ ﺫﻟﻚ ﻷﻃﻠﺘﻪ‪ ،‬ﻛﻮﻗﻮﻑ ﺍﳊﺠﻴﺞ ﻋﻠﻰ ﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﱂ ﺃﻗﺘﺼﺮ ﻣﻨﻪ ﻋﻠﻰ ﺯﺍﺩ ﺍﳌﺴﺎﻓﺮ‪ ،‬ﻓﺈﻥ ﺍﶈﺘﻤﻞ ﻟﻪ‪ ،‬ﻭﺳﻴﻊ‬
‫ﺍﳊﻘﻮﻕ ﻟﺪﻯ‪ ،‬ﺣﻘﻴﻖ ﺃﻥ ﺃﺗﻌﺐ ﻟﻪ ﺧﺎﻃﺮﻱ ﻭﻳﺪﻱ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻣﺪﻱ‪ ،‬ﻛﺎﻥ ﻭﺍﰲ ﻣﻊ ﺫﻟﻚ ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﺸﻬﻴﺪ‪ ،‬ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺸﺒﻴﱯ ﺍﻟﺴﻌﻴﺪ ‪ -‬ﺭﻓﻊ ﺍﷲ ﻣﻨﺎﺯﻟﻪ ‪ -‬ﻭﻗﺘﻞ ﻗﺎﺗﻠﻪ‪ ،‬ﻳﻜﺖ ﻟﻪ ﻓﺂﻧﺴﻨﺎ ﺑﻔﻀﻠﻪ‪ ،‬ﻭﺃﻧﺴﻨﺎ ﺍﳋﲑ ﻣﻦ‬
‫ﻋﻘﻠﻪ‪ ،‬ﻓﻠﻤﺎ ﻓﺠﻊ ﺑﺘﻠﻚ ﺍﻟﺼﺤﺒﺔ‪ ،‬ﻭﲟﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺑﺔ‪ ،‬ﱂ ﻳﺮﺽ ﻏﲑ ﺑﺎﰊ ﺑﺘﻠﻚ ﻣﺸﺮﻋﺎﹰ‪ ،‬ﻭﻏﲑ ﺟﻨﺎﰊ ﻣﺮﺗﻌﺎ‪،‬‬
‫ﻭﻗﻄﻊ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺸﺎﻕ‪ ،‬ﻣﺆﻛﺪﺍ ﺣﻘﺎ ﻻ ﻳﺸﻖ ﻏﺒﺎﺭﻩ‪ ،‬ﻭﻻ ﻳﻨﺴﻲ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﺫﻣﺎﺭﻩ‪ ،‬ﻓﻜﺘﺐ ﻋﻠﻰ ﺟﻨﺎﺡ ﻫﺬﻩ‬
‫ﺍﻟﻨﻬﻀﺔ ﺍﻟﱴ ﺑﻨﺎ ﱂ ﻳﺴﺘﻘﺮ ﻧﻮﺍﻫﺎ‪ ،‬ﻭﱂ ﺗﻠﻖ ﻋﺼﺎﻫﺎ‪ ،‬ﻓﺈﺧﺮﺍﺝ ﺍﳊﺮ ﺍﳌﺒﺘﺪﺉ ﺍﻷﻣﺮ‪ ،‬ﺍﻟﻘﺮﻳﺐ ﺍﻟﻌﻬﺪ ﺑﻮﻃﺄﺓ ﺍﻟﺪﻫﺮ‪،‬‬
‫ﲢﺎﻣﻞ ﻋﻠﻴﻪ ﺑﺎﳌﺮﻛﺐ ﺍﻟﻮﻋﺮ‪ ،‬ﻓﺮﺩﺩﺗﻪ ﺇﻟﻴﻚ ﻳﺎ ﺳﻴﺪﻱ‪ ،‬ﻟﺘﺴﻬﻞ ﻋﻠﻴﻪ ﺣﺠﺎﺑﻚ‪ ،‬ﻭﲤﻬﺪ ﻟﻪ ﺟﻨﺎﺑﻚ‪ ،‬ﻭﻳﺘﺮﺻﺪ ﻋﻤﻼ‬
‫ﺧﻔﻴﻒ ﺍﻟﻨﻘﻞ‪ ،‬ﻧﺪﻯ ﺍﻟﻈﻞ‪ ،‬ﻓﺈﺫﺍ ﺍﺗﻔﻖ ﻋﺮﺿﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻓﻮﺿﺘﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﺇﱃ ﺃﻥ ﻳﺘﺴﻖ ﺫﻟﻚ ﺿﻴﻔﻲ ﺫﻟﻚ‬
‫ﺿﻴﻔﻲ‪ ،‬ﻭﻋﻠﻴﻚ ﻗﺮﺍﻩ‪ ،‬ﻭﻋﻨﺪﻙ ﻣﺮﺑﻌﻪ ﻭﻣﺸﺘﺎﻩ‪ ،‬ﻭﻳﺮﻳﺪ ﺍﺷﺘﻐﺎﻻ ﺑﺎﻟﻌﻠﻢ ﻳﺰﻳﺪﻩ ﺍﺳﺘﻘﻼﻟﻪ‪ .‬ﺇﱃ ﺃﻥ ﻳﺄﺗﻴﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬
‫ﺧﱪﻧﺎ ﰱ ﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﰒ ﻟﻪ ﺍﳋﻴﺎﺭ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺃﻗﺎﻡ ﻋﻠﻰ ﻣﺎ ﻭﻟﻴﺘﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺍﻟﺘﺤﻖ ﺑﻨﺎ ﻧﺎﺷﺮﺍ ﻣﺎ ﺃﻭﻟﻴﺘﻪ‪ ،‬ﻭﻗﺪ ﻭﻗﻌﺖ‬
‫ﻟﻪ ﺇﱃ ﻓﻼﻥ ﲟﺎ ﻳﻌﻨﻴﻪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻻﻧﺘﻈﺎﺭ‪ ،‬ﺇﱃ ﺃﻥ ﳜﺘﺎﺭ ﻟﻪ ﻛﻞ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻓﺄﻭﻋﺰ ﺇﻟﻴﻪ ﺑﺘﻌﺠﻴﻠﻪ‪ ،‬ﻭﺍﻛﻔﲏ ﺷﻐﻞ‬
‫ﺍﻟﻘﻠﺐ ﻬﺑﺬﺍ ﺍﳊﺮ‪ ،‬ﺍﻟﺬﻱ ﺃﻓﺮﺩﱐ ﺑﺘﺄﻣﻴﻠﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ‪.‬‬
 ‫ﻭﻛﺘﺐ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﺸﺮ‪ ،‬ﺍﻟﻔﻀﻞ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﻋﻨﺪ ﻭﺭﻭﺩﻩ ﺑﺎﺏ ﺍﻟﺮﻱ ﻭﺍﻓﺪﺍ ﻋﻠﻴﻪ‪:‬‬
‫ﲢﺪﺛﺖ ﺍﻟﺮﻛﺎﺏ ﺑﺴﲑ ﺃﺭﻭﻱ ‪ ...‬ﺇﱃ ﺑﻠﺪ ﺣﻄﻄﺖ ﺑﻪ ﺧﻴﺎﻣﻲ‬
‫ﻓﻜﺪﺕ ﺃﻃﲑ ﻣﻦ ﺷﻮﻕ ﺇﻟﻴﻬﺎ ‪ ...‬ﺑﻘﺎﺩﻣﺔ ﻛﻘﺎﺩﻣﺔ ﺍﳊﻤﺎﻡ‬
‫ﺃﻓﺤﻖ ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺃﻣﺮ ﺍﻟﻘﺎﺩﻡ؟ ﺃﻡ ﻇﻦ ﻛﺄﻣﺎﱐ ﺍﳊﺎﱂ؟ ﻻ ﻭﺍﷲ‪ ،‬ﺑﻞ ﻫﻮ ﺩﺭﻙ ﺍﻟﻌﻴﺎﻥ‪ ،‬ﻭﺇﻧﻪ ﻭﻧﻴﻞ ﺍﳌﲎ ﺳﻴﺎﻥ‪،‬‬
‫ﻓﻤﺮﺣﺒﺎ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﺮﺍﺣﻠﺘﻚ ﻭﺭﺣﻠﺘﻚ‪ ،‬ﺑﻞ ﺃﻫﻼ ﺑﻚ ﻭﺑﻜﺎﻓﺔ ﺃﻫﻠﻚ‪ ،‬ﻭﻳﺎ ﺳﺮﻋﺔ ﻣﺎ ﻓﺎﺡ ﻧﺴﻴﻢ ﻣﺴﺮﺍﻙ‪،‬‬
‫ﻭﻭﺟﺪﻧﺎ ﺭﻳﺢ ﻳﻮﺳﻒ ﻣﻦ ﺭﻳﺎﻙ ﻓﺤﺚ ﺍﳌﻄﻰ ﺗﺰﻝ ﻏﻠﱴ ﺑﺮﺅﻳﺎﻙ‪ ،‬ﻭﺗﺰﺡ ﻋﻠﱵ ﺑﻠﻘﻴﺎﻙ‪ ،‬ﻭﻧﺺ ﻋﻠﻰ ﻳﻮﻡ ﺍﻟﻮﺻﻮﻝ‬
‫ﳒﻌﻠﻪ ﻋﻴﺪﺍ ﻣﺸﺮﻓﺎ‪ ،‬ﻭﻧﺘﺨﺬﻩ ﻣﻮﲰﺎ ﻭﻣﻌﺮﻓﺎ‪ ،‬ﻭﺭﺩ ﺍﻟﻐﻼﻡ ﺃﺳﺮﻉ ﻣﻦ ﺭﺟﻊ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻘﺪ ﺃﻣﺮﺗﻪ ﺃﻥ ﻳﻄﲑ ﻋﻠﻰ‬
‫ﺟﻨﺎﺡ ﻧﺴﺮ‪ ،‬ﻳﺘﺮﻙ ﺍﻟﺼﺒﺎ ﰲ ﻋﻘﺎﻝ ﻭﺃﺳﺮ‪:‬‬
‫ﺳﻘﻰ ﺍﷲ ﺩﺍﺭﺍﺕ ﻣﺮﺭﺕ ﺑﺄﺭﺿﻬﺎ ‪ ...‬ﻓﺄﺫﻧﺘﻚ ﳓﻮﻯ ﻳﺎ ﺯﻳﺎﺩ ﺑﻦ ﻋﺎﻣﺮ‬
‫ﺃﺻﺎﺋﻞ ﻗﺮﺏ ﺃﺭﲡﻲ ﺃﻥ ﺃﻧﺎﳍﺎ ‪ ...‬ﺑﻠﻘﻴﺎﻙ ﻗﺪ ﺯﺣﺰﺣﻦ ﺣﺮ ﺍﳍﻮﺍﺟﺮ‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﻧﺪﻣﺎﺀ ﺍﻟﺼﺎﺣﺐ ﻟﻪ ﻳﻮﻣﺎ‪ :‬ﺃﺭﻯ ﻣﻮﻻﻧﺎ ﻗﺪ ﺃﻏﺎﺭ ﰱ ﻗﻮﻟﻪ‪:‬‬
‫ﻟﺒﺴﻦ ﺑﺮﻭﺩ ﺍﻟﻮﺷﻰ ﻻ ﻟﺘﺠﻤﻞ ‪ ...‬ﻭﻟﻜﻦ ﻟﺼﻮﻥ ﺍﳊﺴﻦ ﺑﲔ ﺑﺮﻭﺩ‬
‫ﻋﻠﻰ ﺍﳌﺘﻨﱯﺀ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﻟﺒﺴﻦ ﺍﻟﻮﺷﻰ ﻻ ﻣﺘﺠﻤﻼﺕ ‪ ...‬ﻭﻟﻜﻦ ﻛﻲ ﻳﺼﻦ ﺑﻪ ﺍﳉﻤﺎﻻ‬
‫ﻓﻘﺎﻝ ﻛﻤﺎ ﺃﻏﺎﺭ ﻫﻮ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﻣﺎ ﺑﺎﻝ ﻫﺬﻱ ﺍﺍﻟﻨﺠﻮﻡ ﺣﺎﺋﺮﺓ ‪ ...‬ﻛﺄﻬﻧﺎ ﺍﻟﻌﻤﻰ ﻣﺎ ﳍﺎ ﻗﺎﺋﺪ‬
‫ﻋﻠﻰ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻷﺣﻨﻒ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﺍﻟﻨﺠﻢ ﰱ ﻛﺒﺪ ﺍﻟﺴﻤﺎﺀ ﻛﺄﻧﻪ ‪ ...‬ﺃﻏﻤﻰ ﲢﲑ ﻣﺎ ﻟﺪﻳﻪ ﻗﺎﺋﺪ‬
‫ﻭﻟﻠﺼﺎﺣﺐ ﺃﻳﻀﺎ‪:‬‬
‫ﻳﻘﻮﻟﻮﻥ ﱄ ﻛﻢ ﻋﻬﺪ ﻋﻴﻨﻚ ﺑﺎﻟﻜﺮﻯ ‪ ...‬ﻓﻘﻠﺖ ﳍﻢ ﻣﺬ ﻏﺎﺏ ﺑﺪﺭ ﺩﺟﺎﻫﺎ‬
‫ﻭﻟﻮ ﺗﻠﺘﻘﻲ ﻋﲔ ﻋﻠﻰ ﻏﲑ ﺩﻣﻌﺔ ‪ ...‬ﻟﺼﺎﺭﻣﺘﻬﺎ ﺣﱴ ﻳﻘﺎﻝ ﻧﻔﺎﻫﺎ‬
‫ﻣﻦ ﻗﻮﻝ ﺍﳌﻬﻠﱯ ﺍﻟﻮﺯﻳﺮ‪:‬‬
‫ﺗﺼﺎﺭﻣﺖ ﺍﻷﺟﻔﺎﻥ ﻣﻨﺬ ﺻﺮﻣﺘﲏ ‪ ...‬ﻓﻤﺎ ﺗﻠﺘﻘﻲ ﺇﻻ ﻋﻠﻰ ﺩﻣﻌﺔ ﲡﺮﻱ‬
‫ﻭﻟﻠﺼﺎﺣﺐ ﺃﻳﻀﺎ‪:‬‬
‫ﻭﻣﻬﻔﻬﻒ ﺣﺴﻦ ﺍﻟﺸﻤﺎﺋﻞ ﺃﻫﻴﻒ ‪ ...‬ﻳﺮﻭﻱ ﺍﻟﻨﻔﻮﺱ ﺑﻔﺘﺮﰐ ﻋﻴﻨﻴﻪ‬
‫ﻣﺎ ﺯﺍﻝ ﻳﺒﻌﺪﱐ ﻭﻳﺆﺛﺮ ﻫﺠﺮﰐ ‪ ...‬ﻓﺠﺬﺑﺖ ﻗﻠﱯ ﻣﻦ ﺇﺳﺎﺭ ﻳﺪﻳﻪ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺗﺮﺍﺟﻌﻪ ﻓﻘﻠﺖ‪ :‬ﺑﺪﻳﻬﺔ ‪ ...‬ﻗﻮﻻ ﺃﻗﻴﻢ ﻣﻊ ﺍﻟﺮﻭﻯ ﻋﻠﻴﻪ‬
‫ﻭﺍﷲ ﻻ ﺭﺍﺟﻌﺘﻪ ﻭﻟﻮ ﺃﻧﻪ ‪ ...‬ﻛﺎﻟﺒﺪﺭ ﺃﻭ ﻛﺎﻟﺸﻤﺲ ﺃﻭ ﻛﺒﻮﻳﻪ‬
‫ﺃﺧﺬﻩ ﻣﻦ ﻗﻮﻝ ﺍﺑﻦ ﺍﳌﻌﺘﺰ‪:‬‬
‫ﻭﺍﷲ ﻻ ﻛﻠﻤﺘﻬﺎ ﻭﻟﻮ ﺍﻬﻧﺎ ‪ ...‬ﻛﺎﻟﺒﺪﺭ ﺃﻭ ﻛﺎﻟﺸﻤﺲ ﺃﻭ ﻛﺎﳌﻜﺘﻔﻲ‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻫﻜﺬﺍ ﺫﻛﺮ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﻭﻧﺴﺐ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺇﱃ ﺍﺑﻦ ﺍﳌﻌﺘﺰ‪ ،‬ﻭﻫﻮ ﻷﰉ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺮﺍﺝ ﺍﻟﻨﺤﻮﻱ‪،‬‬
 ‫ﻭﻟﻪ ﻗﺼﺔ ﻇﺮﻳﻔﺔ‪ ،‬ﻭﻫﻲ ﻣﺬﻛﻮﺭﺓ ﰲ ﺃﺧﺒﺎﺭﻩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﳑﺎ ﻫﺠﻲ ﺑﻪ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻗﻮﻝ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﻷﺳﺪﻱ‪:‬‬

‫ﺇﺫﺕ ﺭﺃﻳﺖ ﻣﺴﺠﻰ ﰲ ﻣﺮﻗﻌﺔ ‪ ...‬ﻳﺄﻭﻯ ﺍﳌﺴﺎﺟﺪ ﺣﺮﺍ ﺿﺮﻩ ﺑﺎﺩﻱ‬

‫ﻓﺎﻋﻠﻢ ﺑﺄﻥ ﺍﻟﻔﱴ ﺍﳌﺴﻜﲔ ﻗﺪ ﻗﺬﻓﺖ ‪ ...‬ﺑﻪ ﺍﳋﻄﻮﺏ ﺇﱃ ﻟﺆﻡ ﺍﺑﻦ ﻋﺒﺎﺩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﻼﻣﻲ‪:‬‬
‫ﻳﺎ ﺍﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﻋﺒﺎﺱ ‪ ...‬ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺣﺮﻫﺎ‬
‫ﺗﻨﻜﺮ ﺍﳉﱪ ﻭﺃﺧﺮﺟﺖ ‪ ...‬ﺇﱃ ﺩﻧﻴﺎﻙ ﻛﺮﻫﺎ‬
‫ﻭﻣﺮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻀﱯ‪ ،‬ﺑﺒﺎﺏ ﺍﻟﺼﺎﺣﺐ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺒﺎﺏ ﱂ ﻋﻼﻙ ﺍﻛﺘﺌﺎﺏ ‪ ...‬ﺃﻳﻦ ﺫﺍﻙ ﺍﳊﺠﺎﺏ ﻭﺍﳊﺠﺎﺏ؟؟‬
‫ﺃﻳﻦ ﻣﻦ ﻛﺎﻥ ﻳﻔﺰﻉ ﺍﻟﺪﻫﺮ ﻣﻨﻪ ‪ ...‬ﻓﻬﻮ ﺍﻵﻥ ﰱ ﺍﻟﺘﺮﺍﺏ ﺗﺮﺍﺏ؟‬
‫ﻭﻷﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﻌﻼﺀ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﻳﺮﺛﻲ ﺍﻟﺼﺎﺣﺐ ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﻣﺎ ﻣﺖ ﻭﺣﺪﻙ ﻟﻜﻦ ﻣﺎﺕ ﻣﻦ ﻭﻟﺪﺕ ‪ ...‬ﺣﻮﺍﺀ ﻃﺮﺍ ﺑﻞ ﺍﻟﺪﻧﻴﺎ ﺑﻞ ﺍﻟﺪﻳﻦ‬
‫ﻫﺬﻱ ﻧﻮﺍﻋﻲ ﺍﻟﻌﻼ ﻣﺬ ﻣﺖ ﻧﺎﺩﺑﺔ ‪ ...‬ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻧﺪﺑﺘﻚ ﺍﳋﺮﺩ ﺍﻟﻌﲔ‬
‫ﺗﺒﻜﻲ ﻋﻠﻴﻚ ﺍﻟﻌﻄﺎﻳﺎ ﻭﺍﻟﺼﻼﺕ ﻛﻤﺎ ‪ ...‬ﺗﺒﻜﻲ ﻋﻠﻴﻚ ﺍﻟﺮﻋﺎﻳﺎ ﻭﺍﻟﺴﻼﻃﲔ‬
‫ﻗﺎﻡ ﺍﻟﺴﻌﺎﺓ ﻭﻛﺎﻥ ﺍﳋﻮﻑ ﺃﻗﻌﺪﻫﻢ ‪ ...‬ﻭﺍﺳﺘﻴﻘﻈﻮﺍ ﺑﻌﺪ ﻣﺎ ﻧﺎﻥ ﺍﳌﻼﻋﲔ‬
‫ﻻﻳﻌﺠﺐ ﺍﻟﻨﺎﺱ ﻣﻨﻬﻢ ﺇﻥ ﻫﻢ ﺍﻧﺘﺸﺮﻭﺍ ‪ ...‬ﻣﻀﻰ ﺳﻠﻴﻤﺎﻥ ﻭﺍﳓﻞ ﺍﻟﺸﻴﺎﻃﲔ‬
‫ﻭﻛﺘﺐ ﺍﻟﺼﺎﺣﺐ ﺇﱃ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﻷﺳﺪﻱ ﻣﻦ ﺃﺟﻮﺩ ﺃﺑﻴﺎﺗﻪ‪:‬‬
‫ﻳﻘﺮ ﺑﻌﻴﲏ ﺃﻥ ﻳﻠﻢ ﺭﺳﻮﳍﺎ ‪ ...‬ﺑﺒﺎﰊ ﻭﻳﻬﺪﻱ ﺑﺎﻟﻌﺸﻲ ﺳﻼﻣﻬﺎ‬
‫ﻭﺭﺩ ﻳﺎ ﺷﻴﺨﻲ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻙ ‪ -‬ﺭﺳﻮﻟﻚ ﺑﻜﺘﺎﺏ ﺳﺒﻖ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻈﻨﻮﻥ‪ ،‬ﻭﺣﺴﺪﺕ ﻋﻠﻴﻪ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻌﻴﻮﻥ‪،‬‬
‫ﻭﺗﺮﻙ ﺍﻟﻮﺍﺻﻔﲔ ﺑﲔ ﻗﺎﺻﺮ ﻭﻣﻘﺼﺮ‪ ،‬ﻭﻣﺜﻞ ﻟﻴﺎﻟﻴﻨﺎ ﺑﲔ ﺍﻟﻠﻮﻯ ﻓﻤﺤﺠﺮ ﺑﻜﻼﻡ ﻛﺎﻟﻮﺭﻕ ﺍﻟﻨﻀﲑ‪ ،‬ﺗﺘﺄﻭﻩ ﻣﻨﻪ‬
‫ﺍﻟﻐﺼﻮﻥ‪ ،‬ﻭﻛﺎﻟﻨﻮﺭ ﺍﳌﻨﲑ‪ ،‬ﺃﻓﻨﺎﻧﻪ ﻓﻨﻮﻥ ﻓﺼﺎﺩ ﻓﲏ ﺣﻠﻴﻔﺎ ﻟﻠﺸﻮﻕ ﺃﻭ ﺭﻫﻴﻨﺎ‪ ،‬ﺭﺣﻨﻴﺎ ﻋﻠﻰ ﺍﳊﻨﲔ ﻭﺳﺎﺀ ﻗﺮﻳﻨﺎ‪،‬‬
‫ﻭﻛﻴﻒ ﻻ ﻭﻗﺪ ﺃﻟﻔﻨﺎ ﺍﻟﻘﺮﺏ ﺣﻮﻻ‪ ،‬ﺣﻮﻟﻨﺎ ﺭﻳﺎﺽ ﺍﻷﺩﺏ ﺗﺮﻑ‪ ،‬ﻭﺩﻭﻧﻨﺎ ﺭﻭﺍﺣﻞ ﺍﻟﻔﻀﻞ ﺗﺰﻑ ﳕﻠﻚ ﺭﻗﺎﺏ‬
‫ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻧﺘﻨﺎﺯﻉ ﺃﻃﺮﺍﻑ ﺍﻟﻜﻼﻡ ﺍﳌﻨﻤﻖ‪ ،‬ﻭﻧﻘﻄﻊ ﺍﻟﻠﻴﺎﱃ ﺗﻨﺎﺷﺪﺍ ﻭﺗﺬﺍﻛﺮﺍ‪ ،‬ﻭﲢﺎﺩﺛﺎ ﻭﺗﺴﺎﻣﺮﺍ‪ ،‬ﺇﱃ ﺃﻥ ﳜﻠﻊ ﺍﻟﻈﻼﻡ‬
‫ﺛﻴﺎﺑﻪ‪ ،‬ﻭﳛﺪﺭ ﺍﳌﺼﺒﺎﺡ ﻧﻘﺎﺑﻪ‪ ،‬ﻫﺬﺍ ﺩﺃﺑﻨﺎ ﻛﺎﻥ‪ ،‬ﺇﱃ ﺃﻥ ﺟﺎﻭﺯﻧﺎ ﺍﻟﺸﺒﺎﺏ ﻣﺮﺍﺣﻞ‪ .‬ﻭﻭﺭﺩﻧﺎ ﻣﻦ ﺍﳌﺸﻴﺐ ﻣﻨﺎﻫﻞ‪ .‬ﰒ‬
‫ﺣﺎﻥ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﻓﻨﺤﻦ ﺣﱴ ﺍﻟﻴﻮﻡ ﻣﻨﻪ ﰲ ﺟﻮ ﻛﺪﺭ‪ ،‬ﻭﳒﻢ ﻣﻨﻜﺪﺭ ﻳﻘﺒﻀﻨﺎ ﻋﻦ ﺍﳌﻮﺍﺭﺩ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﻭﻳﻌﺮﺿﻨﺎ ﻋﻠﻰ ﻟﻮﺍﻋﺞ ﺍﻟﻌﺬﺍﺏ‪ - ،‬ﻭﺍﷲ ﻧﺴﺄﻝ ‪ -‬ﺇﻋﺎﺩﺓ ﻫﺎﺗﻴﻚ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺍﳋﻀﺮﺍﺀ ﺍﻟﻈﻼﻝ‪ ،‬ﻭ ﺇﻥ‬
‫ﻛﺎﻥ ﺍﷲ ﻗﺪ ﺯﺍﺩﻧﺎ ﺑﻌﺪﻙ ﻣﻨﺎﺟﺢ ﻭﻣﻨﺎﺋﺢ ﻭﺃﻳﺎﺩﻱ ﻏﻮﺍﺩﻱ ﻭﺭﻭﺍﺋﺢ‪ ،‬ﺣﱴ ﻓﺘﺤﻨﺎ ﺍﻟﻔﺘﻮﺡ‪ ،‬ﻭﺫﻟﻠﻨﺎ ﺍﻟﺼﺮﻭﺡ‪ ،‬ﻭﺭﻧﻘﻨﺎ‬
‫ﺍﻟﻔﺘﻮﻕ‪ ،‬ﻭﻧﺴﺨﻨﺎ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﻭﺃﺛﺮﻧﺎ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﻭﻃﺄﻧﺎ ﺍﻟﺮﻗﺎﺏ‪ ،‬ﻭﻃﻠﺒﻨﺎ ﺍﻟﺜﺎﺭ‪ ،‬ﻭﺍﺻﻄﻨﻌﻨﺎ ﺍﻟﺼﻨﺎﺋﻊ‪ ،‬ﻭﺟﻌﻠﻨﺎ ﻭﺩﺍﺋﻊ‬
‫ﺍﻟﻨﻌﻢ ﻗﻄﺎﺋﻊ‪ ،‬ﻭﻋﻘﺪﻧﺎ ﰲ ﺃﻋﻨﺎﻕ ﺍﻷﺣﺮﺍﺭ ﻣﻨﻨﺎ‪ ،‬ﺃﺣﺴﺒﻬﺎ ﻣﻦ ﺳﺒﻞ ﺍﻹﺣﺴﺎﻥ ﺳﻨﻨﺎ‪ ،‬ﺇﻧﺎ ﻗﺪ ﲢﻤﻠﻨﺎ ﻣﺸﺎﻕ‪ ،‬ﻣﺎﻟﺖ‬
‫ﻋﻠﻰ ﺍﻟﻘﻮﺓ ﺑﺎﻟﻀﻌﻒ‪ ،‬ﻭﲢﺎﻣﻠﺖ ﻋﻠﻰ ﺍﻷﺷﺮ ﺑﺎﻟﻮﻫﻦ‪ ،‬ﻭﺩﻓﻌﺖ ﺇﱃ ﻣﻌﺎﳉﺔ ﺧﻄﻮﺏ‪ ،‬ﺗﻌﺠﺐ ﺍﻟﺪﻫﺮ ﻣﻦ ﺻﱪﻧﺎ‬
 ‫ﻋﻠﻴﻬﺎ ﻓﺤﺎﺭ‪ ،‬ﻭﺟﱭ ﺍﻟﺰﻣﺎﻥ ﻋﻨﺪ ﺷﺠﺎﻋﺘﻨﺎ ﳍﺎ ﻓﺤﺎﺭ‪ ،‬ﻭﻫﺎ ﺃﻧﺎ ﺃﺣﺮﺝ ﻣﺎ ﻛﻨﺖ ﺇﱃ ﺃﻥ ﺃﺭﻓﻪ‪ ،‬ﻭﻻ ﺃﺳﺘﻜﺮﻩ‪ ،‬ﻭﻗﺪ‬
‫ﺭﻣﻴﺖ ﺑﺴﻬﻢ ﺍﻷﺭﺑﻌﲔ‪ ،‬ﻭﺃﺭﻣﻴﺖ ﻋﻠﻰ ﺷﺮﻑ ﺍﳋﻤﺴﲔ‪ ،‬ﻣﺪﻓﻮﻉ ﺍﻷﺷﻐﺎﻝ ﻭﺍﻷﺛﺎﻝ‪ ،‬ﺇﱃ ﻣﺘﺎﻋﺐ ﻭﻣﺼﺎﻋﺐ‪ ،‬ﻟﻮ‬
‫ﻣﲏ ﻬﺑﺎ ﺍﺑﻦ ﺛﻼﺛﲔ ﻗﻮﻳﺎ ﺃﺯﺭﻩ‪ ،‬ﻃﺮﻳﺎ ﺟﺮﺿﻪ‪ ،‬ﻟﻘﺎﻡ ﻋﺠﺰﻩ‪ ،‬ﻭﻗﻌﺪﺕ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻇﻨﲏ ﻛﻨﺖ ﻗﺪﳝﺎ ﻗﻠﺖ‪:‬‬
‫ﻭﻗﺎﺋﻠﺔ‪ :‬ﱂ ﻋﺮﺗﻚ ﺍﳍﻤﻮﻡ ‪ ...‬ﻭﺃﻣﺮﻙ ﳑﺘﺜﻞ ﰲ ﺍﻷﻣﻢ‬
‫ﻓﻘﻠﺖ‪ :‬ﺩﻋﻴﲏ ﻭﻣﺎ ﻗﺪ ﻋﺮﺍ ‪ ...‬ﻓﺈﻥ ﺍﳍﻤﻮﻡ ﺑﻘﺪﺭ ﺍﳍﻤﻢ‬
‫ﻭﻣﺎ ﺃﻧﺎ ﻋﻠﻰ ﺍﻟﺮﺍﺣﺔ ﺁﺳﻒ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺃﻻ ﺃﻛﻮﻥ ﻣﺸﻐﻮﻻ ﺑﺄﺧﺮﻯ‪ ،‬ﺃﻣﻬﺪ ﳍﺎ ﻭﺃﻛﺪﺡ‪ ،‬ﻭﺃﺩﺃﺏ ﻟﻨﻔﺴﻰ ﻭﺃﻧﺼﺢ‪- ،‬‬
‫ﺍﻟﻠﻬﻢ ﻭﻓﻖ ﻭﻗﺪﺭ ‪ ، -‬ﻭﻣﻬﻞ ﻭﻳﺴﺮ‪ ،‬ﺇﻧﻚ ﻋﻠﻰ ﻣﺎ ﺗﺸﺎﺀ ﻗﺪﻳﺮ‪ .‬ﻭﺍﻟﺮﺳﺎﻟﺔ ﻃﻮﻳﻠﺔ ﻛﺘﺒﺖ ﻣﻘﺪﻣﺘﻬﺎ‬

‫ﺫﻛﺮ ﳏﻤﺪ ﻣﺎ ﻓﻌﻠﻪ ﺍﻟﺼﺎﺣﺐ ﻣﻊ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﺑﻦ ﺃﲪﺪ‪ ،‬ﻣﻦ ﺣﺴﻦ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﺘﻮﻟﻴﺔ ﻭﺍﻟﺘﻤﻮﻳﻞ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ‬
‫ﺍﻟﺼﺎﺣﺐ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻻ ﺃﺗﺮﺣﻢ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﱂ ﻳﻈﻬﺮ ﺗﻮﺑﺘﻪ‪ ،‬ﻓﻄﻌﻦ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻧﺴﺐ ﺇﱃ ﻗﻠﺔ ﺍﻟﺮﻋﺎﻳﺔ‪،‬‬
‫ﻓﻼ ﺟﺮﻡ ﺃﻥ ﻓﺨﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻗﺒﺾ ﻋﻠﻴﻪ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﺻﺎﺩﺭﻩ ﻓﻴﻤﺎ ﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺛﻼﺛﺔ ﺁﻻﻑ ﺃﻟﻒ ﺩﺭﻫﻢ‪،‬‬
‫ﻭﻋﺰﻟﻪ ﻋﻦ ﻗﻀﺎﺀ ﺍﻟﺮﻱ‪ ،‬ﻭﻭﱃ ﻣﻜﺎﻧﻪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺍﻟﻌﻼﻣﺔ‪ ،‬ﺻﺎﺣﺐ‬
‫ﺍﻟﺘﺼﺎﻧﻴﻒ ﻭﺍﻟﻔﻀﺎﺋﻞ ﺍﳉﻤﺔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﺗﻪ ﺃﻧﺎ ﰲ ﺑﺎﺑﻪ‪ .‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﺎﻉ ﺃﻟﻒ ﻃﻴﻠﺴﺎﻥ ﻣﺼﺮﻱ ﰲ‬
‫ﻣﺼﺎﺩﺭﺗﻪ‪ ،‬ﻭﻫﻮ ﺷﻴﺦ ﻃﺎﺋﻔﺘﻬﻢ‪ ،‬ﻳﺰﻋﻢ ﺃﻥ ﺍﳌﺴﻠﻢ ﳜﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺭﺑﻊ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﲨﻴﻊ ﻫﺬﺍ ﺍﳌﺎﻝ ﻣﻦ ﻗﻀﺎﺀ‬
‫ﺍﻟﻈﻠﻤﺔ‪ ،‬ﺑﻞ ﺍﻟﻜﻔﺮﺓ ﻋﻨﺪﻩ ﻭﻋﻠﻰ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﻫﺬﺍ ﻟﻼﻋﺘﺒﺎﺭ‪ .‬ﻭﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ ،‬ﺑﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺼﺎﰊﺀ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻳﺮﺍﻋﻲ ﻣﻦ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺍﳊﺮﻣﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻑ‪ ،‬ﻭﺷﻴﻮﺥ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﺃﻭﻻﺩ ﺍﻷﺩﺑﺎﺀ ﻭﺍﻟﺰﻫﺎﺩ ﻭﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﲟﺎ ﳛﻤﻠﻪ ﺇﻟﻴﻬﻢ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﻊ ﺍﳊﺎﺝ‪ ،‬ﻋﻠﻰ ﻣﻘﺎﺩﻳﺮﻫﻢ‬
‫ﻭﻣﻨﺎﺯﳍﻢ‪ ،‬ﻭﻛﺎﻥ ﳛﻤﻞ ﺇﱃ ﺃﰉ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﻼﻝ ﲬﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺇﱃ ﺃﻟﻒ ﺩﺭﻫﻢ ﺟﺒﻠﻴﺔ‪ ،‬ﻣﻊ ﺟﻌﻔﺮ ﺑﻦ‬
‫ﺷﻌﻴﺐ‪ ،‬ﻓﺄﺫﻛﺮ ﻭﻗﺪ ﺭﺍﺳﻠﻪ ﺑﻌﺪ ﻭﻓﺎﺓ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺑﺎﻻﺳﺘﺪﻋﺎﺀ ﺇﱃ ﺣﻀﺮﺗﻪ ﺑﺎﻟﺮﻯ‪ ،‬ﻭﺑﺬﻝ ﻟﻪ ﺍﻟﻨﻔﻘﺔ ﺍﻟﻮﺍﺳﻌﺔ‪،‬‬
‫ﻭﺍﳌﻌﻮﻧﺔ ﺍﻟﺸﺎﺳﻌﺔ ﻋﻨﺪ ﺷﺨﻮﺻﻪ‪ ،‬ﻭﺍﻹﺭﻏﺎﺏ ﻭﺍﻹﻛﺜﺎﺭ ﻋﻨﺪ ﺣﻀﻮﺭﻩ‪ .‬ﻓﻜﺎﻧﺖ ﻋﻘﻠﻪ ﺑﺎﻟﺬﻳﻞ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻭﺍﻟﻈﻬﺮ‬
‫ﺍﻟﺜﻘﻴﻞ‪ ،‬ﲤﻨﻌﻪ ﻣﻦ ﺗﺮﻙ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﻣﻔﺎﺭﻗﺔ ﻣﻮﻃﻨﻪ‪ ،‬ﻓﻴﻤﺎ ﻛﺘﺒﻪ ﺇﻟﻴﻪ ﺑﺎﻻﻋﺘﺬﺍﺭ ﻋﻦ ﺍﻟﺘﺄﺧﲑ‪:‬‬
‫ﻧﻜﺼﺖ ﻋﻠﻰ ﺃﻋﻘﺎﻬﺑﻦ ﻣﻄﺎﻟﱮ ‪ ...‬ﻭﺗﻘﺎﻋﺴﺖ ﻋﻦ ﺷﺄﻭﻫﻦ ﻣﺂﺭﰊ‬
‫ﻭﺗﺒﻠﺪﺕ ﻣﲏ ﺍﻟﻘﺮﳛﺔ ﺑﻌﺪ ﻣﺎ ‪ ...‬ﻛﺎﻧﺖ ﻧﻔﺎﺫﺍ ﻛﺎﻟﺸﻬﺎﺏ ﺍﻟﺜﺎﻗﺐ‬
‫ﻭﺑﻜﻴﺖ ﺷﺮﺥ ﺷﺒﻴﺒﱵ ﻓﺪﻓﻨﺘﻬﺎ ‪ ...‬ﺩﻓﻦ ﺍﻷﻋﺰﺓ ﰲ ﺍﻟﻌﺬﺍﺭ ﺍﻟﺸﺎﺋﺐ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻓﻠﻮ ﺃﻥ ﱃ ﺫﺍﻙ ﺍﳉﻨﺎﺡ ﻟﻄﺎﺭ ﰊ ‪ ...‬ﺣﱴ ﺃﻗﺒﻞ ﻇﻬﺮ ﻛﻒ ﺍﻟﺼﺎﺣﺐ‬
‫ﻭﺃﻋﻴﺶ ﰲ ﺳﻘﻴﺎ ﺳﺤﺎﺋﺒﻪ ﺍﻟﱵ ‪ ...‬ﺿﻤﻨﺖ ﺳﻌﺎﺩﺓ ﻛﻞ ﺟﺪ ﺧﺎﺋﺐ‬
‫ﻭﺃﺭﺍﺟﻊ ﺍﻟﻌﺎﺩﺍﺕ ﺣﻮﻝ ﻗﺒﺎﺑﻪ ‪ ...‬ﺣﱴ ﺍﻟﺴﻮﺍﺩ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﺍﻫﺐ‬
‫ﻭﺃﻋﺪ ﻣﻦ ﺟﻠﺴﺎﺀ ﺣﻀﺮﺗﻪ ﺍﻟﱵ ‪ ...‬ﺷﺤﻨﺖ ﺑﻜﻞ ﻣﺴﺎﺋﻞ ﻭﳎﺎﺭﺏ‬
‫ﻓﻴﻘﻮﻝ‪ :‬ﻣﻦ ﺫﺍ ﺳﺎﺋﻞ ﻋﲎ ﻟﻪ ‪ ...‬ﻣﺘﺜﺒﺖ ﻓﻴﻘﻮﻝ ﻫﺬﺍ ﻛﺎﺗﱯ؟‬
‫ﺃﺗﺮﻯ ﺃﺭﻭﻡ ﻬﺑﻤﱵ ﻣﺎ ﻓﻮﻕ ﺫﺍ ‪ ...‬ﺃﱏ ﻭﺧﺪﻣﺘﻪ ﺃﺟﻞ ﻣﺮﺍﺗﱯ‬
 ‫ﻭﻣﻨﻬﺎ ﻳﻌﺘﺬﺭ‬
‫ﻛﺜﺮﺕ ﻋﻮﺍﺋﻘﻲ ﺍﻟﱴ ﺗﻌﺘﺎﻗﲏ ‪ ...‬ﻣﻦ ﻏﻴﺚ ﺭﺍﺣﺘﻪ ﺍﳌﻠﺚ ﺍﻟﺴﺎﻛﺐ‬
‫ﻭﻟﺪ ﳍﻢ ﻭﻟﺪ ﻭﺑﻄﻦ ﺛﺎﻟﺚ ‪ ...‬ﻫﻮ ﺭﺍﺑﻌﻲ ﻭﻋﺸﲑﰐ ﻭﺃﻗﺎﺭﰊ‬
‫ﻭﺍﻟﺴﻦ ﺗﺴﻊ ﺑﻌﺪﻫﺎ ﲬﺴﻮﻥ ﻗﺪ ‪ ...‬ﺷﺎﻣﺖ ﺑﻮﺍﺭﻕ ﻳﻮﻣﻬﺎ ﺍﳌﺘﻘﺎﺭﺏ‬
‫ﻓﺎﳉﺴﻢ ﻳﻀﻌﻔﻌﻦ ﲡﺸﻢ ﺭﺍﺟﻞ ‪ ...‬ﻭﺍﳊﺎﻝ ﻳﻘﺼﺮ ﻋﻦ ﺗﺮﻓﻪ ﺭﺍﻛﺐ‬
‫ﻭﻋﻠﻰ ﻟﻠﺴﻠﻄﺎﻥ ﻃﺎﻋﺔ ﻣﺎﻟﻚ ‪ ...‬ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﳌﻤﻠﻮﻙ ﺿﺮﺑﺔ ﻻﺯﺏ‬
‫ﻭﺗﻌﻄﻠﻲ ﻣﻊ ﺷﻬﺮﰐ ﻛﺘﺼﺮﰲ ‪ ...‬ﻛﻞ ﺳﻮﺍﺀ ﰲ ﺍﳊﺴﺎﺏ ﺍﳊﺎﺳﺐ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ‪ ،‬ﺍﻟﱵ ﺗﻮﰲ ﻓﻴﻬﺎ ﺟﺪﻱ‪ ،‬ﺃﺣﺴﻦ ﺑﺎﻧﻘﻀﺎﺀ ﻣﺪﺗﻪ‪ ،‬ﻭﺣﻀﻮﺭﻣﻨﻴﺘﻪ‪،‬‬
‫ﻓﻜﺘﺐ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﻛﺘﺎﺑﺎ ﻳﺴﺄﻟﻪ ﻓﻴﻪ‪ ،‬ﺇﻗﺮﺍﺭ ﻫﺬﺍ ﺍﻟﺮﺳﻢ ﺍﳌﺬﻛﻮﺭ ﻋﻠﻰ ﻭﻟﺪﻩ‪ ،‬ﻭﺇﺟﺮﺍﺀﻩ ﳍﻢ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﺮﻥ‬
‫ﺍﻟﻜﺘﺎﺏ ﺑﻘﺼﻴﺪﺓ ﺃﻭﳍﺎ‪:‬‬
‫ﳓﺬﺭ ﻣﻨﻚ ﺍﻟﻨﺎﺋﺒﺎﺕ ﻓﺘﺤﺬﺭ ‪ ...‬ﻭﺗﺬﻛﺮ ﻟﻠﺨﻄﺐ ﺍﳉﺴﻴﻢ ﻓﻴﺼﻐﺮ‬
‫ﻭﺗﻜﺴﻲ ﺑﻚ ﺍﻟﺪﻧﻴﺎ ﺛﻴﺎﺏ ﲨﺎﳍﺎ ‪ ...‬ﻓﲑﺟﻮﻙ ﻣﻌﺮﻭﻑ ﻭﳜﺸﺎﻙ ﻣﻨﻜﺮ‬
‫ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺃﺳﻴﺪﻧﺎ ﺇﻥ ﺍﳌﻨﻴﺔ ﺃﻋﺬﺭﺕ ‪ ...‬ﺇﱄ ﺑﺂﻳﺎﺕ ﺗﺮﻭﻉ ﻭﺗﺬﻋﺮ‬
‫ﳍﺎ ﻧﺬﺭ ﻗﺪ ﺁﺫﺗﲏ ﻬﺑﺠﻤﺔ ‪ ...‬ﻋﻠﻰ ﻣﻮﺭﺩ ﻣﺎ ﻋﺘﻪ ﻟﻠﻤﺮﺀ ﻣﺼﺪﺭ‬
‫ﻭﺇﱏ ﻷﺳﺘﺤﻠﻲ ﻣﺮﺍﺭﺓ ﻃﻌﻤﻪ ‪ ...‬ﺇﺫﺍ ﻛﻨﺖ ﺑﺎﻟﺘﻘﺪﱘ ﱄ ﺗﺘﺄﺧﺮ‬
‫ﻭﺣﻖ ﻟﻨﻔﺲ ﻛﺎﻥ ﻣﻨﻚ ﻣﻌﺎﺷﻬﺎ ‪ ...‬ﺇﺫﺍ ﻏﻤﻀﺖ ﻋﻴﻨﺎ ﻭﻋﻴﻨﻚ ﺗﻨﻈﺮ‬
‫ﻭﻣﻦ ﻭﺭﺙ ﺍﻷﻭﻻﺩ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ‪ ...‬ﺣﻀﺎﻧﻚ ﻃﺎﺑﺖ ﻧﻔﺴﻪ ﺣﲔ ﻳﻘﱪ‬
‫ﲤﺮﺩ ﻣﻨﻚ ﺍﳉﻮﺩ ﺣﱴ ﲤﺮﺩﺕ ‪ ...‬ﻣﻄﺎﻟﺒﻨﺎ ﻭﺍﳌﺎﺟﺪ ﺍﳊﺮ ﻳﺼﱪ‬
‫ﺃﺃﻃﻠﺐ ﻣﻨﻚ ﺍﻟﺮﻓﺪ ﻋﻤﺮﻯ ﻛﻠﻪ ‪ ...‬ﻭﺃﻃﻠﺒﻪ ﻭﺍﳉﻨﺐ ﻣﲎ ﻣﻌﻔﺮ؟‬
‫ﻭﻟﻴﺴﺖ ﺑﺄﻭﱃ ﺑﺪﻋﺔ ﻟﻚ ﰲ ﺍﻟﻨﺪﻯ ‪ ...‬ﳍﺎ ﻣﻮﻗﻒ ﻓﻴﻪ ﻟﻚ ﺍﳊﻤﺪ ﻳﻨﺸﺮ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ‪ .‬ﻗﺎﻝ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ :‬ﻭﺃﻣﺮﱐ ﺑﺄﻥ ﺃﻧﻔﺬ ﺫﻟﻚ‪ ،‬ﻓﺄﻧﻔﺬﺗﻪ‪ ،‬ﻭﻛﺘﺒﺖ ﻋﻦ ﻧﻔﺴﻲ ﻛﺘﺎﺑﺎ ﰲ ﻣﻌﻨﺎﻩ‪،‬‬
‫ﻭﻭﺻﻞ ﻭﻧﻔﺬ ﻣﻦ ﳛﻤﻞ ﺍﻟﺮﺳﻢ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﰒ ﺍﺗﻔﻖ ﺃﻥ ﺗﻮﰲ ﺍﻟﺼﺎﺣﺐ ﰲ ﺍﻭﻝ ﺳﻨﺔ ﲬﺲ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪،‬‬
‫ﻓﻮﻗﻒ‪ ،‬ﻭﻛﺎﻧﺖ ﺑﲔ ﻭﻓﺎﻬﺗﻤﺎ ﺷﻬﻮﺭ‪.‬‬

‫ﻗﺎﻝ ﻫﻼﻝ‪ :‬ﻭﲰﻌﺖ ﳏﺪﺛﺎ ﳛﺪﺙ ﺃﺑﺎ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﻧﻪ ﲰﻊ ﺍﻟﺼﺎﺣﺐ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺃﻭﻃﺎﺭﻱ ﻭﺃﻏﺮﺍﺿﻲ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺃﻣﻠﻚ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺃﺗﺼﺪﺭ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺃﺳﺘﻜﺘﺐ ﺃﺑﺎ ﺍﺳﺤﺎﻕ ﺍﻟﺼﺎﰊﺀ‪ ،‬ﻭﻳﻜﺘﺐ ﻋﲏ ﻭﺃﻏﲑ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﺟﺪﻱ‪ :‬ﻭﻳﻐﲑ‬
‫ﻋﻠﻰ ﻭﺇﻥ ﺃﺻﺒﺖ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺟﺪﻱ ﻗﺎﻝ‪ :‬ﺣﻀﺮ ﺍﻟﺼﺎﺣﺐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺎﺩ ﺩﺍﺭ ﺍﻟﻮﺯﻳﺮ ﺍﳌﻬﻠﻲ‪ ،‬ﻋﻨﺪ ﻭﺭﻭﺩﻩ ﺇﱃ‬
‫ﺑﻐﺪﺍﺩ‪ ،‬ﻣﻊ ﻣﺆﻳﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺤﺠﺐ ﻋﻨﻪ ﻟﺸﻐﻞ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﺟﻠﺲ ﻃﻮﻳﻼ‪ ،‬ﻓﻠﻤﺎ ﺗﺄﺧﺮ ﺍﻹﺫﻥ‪ ،‬ﻛﺘﺐ ﺇﱃ ﺭﻗﻌﺔ‬
‫ﻟﻄﻴﻔﺔ ﻓﻴﻬﺎ‪:‬‬
 ‫ﻭﺃﺗﺮﻙ ﳏﺠﻮﺑﺎ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﻛﺎﳋﺼﻲ ‪ ...‬ﻭﻳﺪﺧﻞ ﻏﲑﻱ ﻛﺎﻷﻳﻮﺭ ﻭﳜﺮﺝ‬
‫ﻓﺄﻗﺮﺃﻬﺗﺎ ﺍﻟﻮﺯﻳﺮ ﺍﳌﻬﻠﱯ‪ ،‬ﻓﺄﻣﺮ ﺑﺈﺩﺧﺎﻟﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻗﺼﺪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﺎ ﺍﻟﺴﺎﺋﺐ‪ ،‬ﻋﺘﺒﺔ ﺑﻦ ﻋﺒﻴﺪ ﻟﻘﻀﺎﺀ ﺣﻘﻪ‪ ،‬ﻓﺘﺜﺎﻗﻞ ﰲ‬
‫ﺍﻟﻘﻴﺎﻡ ﻟﻪ‪ ،‬ﻭﲢﻔﺰ ﲢﻔﺰﺍ ﺃﺭﺍﻩ ﺑﻪ ﺿﻌﻒ ﺣﺮﻛﺘﻪ‪ ،‬ﻭﻗﺼﻮﺭ ﻬﻧﻀﺘﻪ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﺼﺎﺣﺐ ﺑﻀﺒﻌﻪ ﻭﺃﻗﺎﻣﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻧﻌﲔ‬
‫ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﻗﻀﺎﺀ ﺣﻘﻮﻕ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻓﺨﺠﻞ ﺃﺑﻮ ﺍﻟﺴﺎﺋﺐ ﻭﺍﻋﺘﺬﺭ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺘﻮﺧﻲ ﰲ ﻛﺘﺎﺏ ﻧﺸﻮﺍﺭ ﺍﶈﺎﺿﺮﺓ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﺜﻤﺎﻥ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺸﺮﺍﰊ‪ ،‬ﺣﺎﺟﺐ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻄﻴﻊ ﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﰲ ﺣﺪﺍﺛﱵ ﻳﻮﻣﺎ ﻋﻠﻰ ﺃﰊ‬
‫ﺍﻟﺴﺎﺋﺐ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻓﺘﺜﺎﻗﻞ ﰲ ﺍﻟﻘﻴﺎﻡ ﱄ‪ ،‬ﻭﺃﻇﻬﺮ ﱄ ﺿﻌﻔﺎ ﻋﻨﻪ ﻟﻠﺴﻦ‪ ،‬ﻭﺍﻟﻌﻠﻞ ﺍﳌﺘﺼﻠﺔ ﺑﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺘﻄﻮﻝ ﻓﺠﺬﺑﺖ‬
‫ﻳﺪﻩ ﺑﻴﺪﻱ‪ ،‬ﺣﱴ ﺃﻗﻤﺘﻪ ﺍﻟﻘﻴﺎﻡ ﺍﻟﺘﺎﻡ‪ ،‬ﻭﻗﻠﺖ ﻟﻪ‪ :‬ﺃﻋﲔ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ‪ - ،‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﻋﻠﻰ ﺍﻛﻤﺎﻝ ﺍﻟﱪ‪ ،‬ﻭﺗﻮﻓﻴﺔ‬
‫ﺍﻹﺧﻮﺍﻥ ﺣﻘﻮﻗﻬﻢ؟ ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﻛﻨﺖ ﻋﺎﺗﺒﺎ ﻋﻠﻴﻪ ﰲ ﺍﺷﻴﺎﺀ ﻋﺎﻣﻠﲏ ﻬﺑﺎ‪ ،‬ﻭﺇﳕﺎ ﺟﺌﺘﻪ ﻟﻠﺨﺼﻮﻣﺔ‪ ،‬ﻓﺒﺪﺃﺕ ﻷﺧﺬ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺤﲔ ﺭﺃﻯ ﺍﻟﺸﺮ ﰲ ﻭﺟﻬﻲ ﻗﺎﻝ‪ :‬ﺗﺘﻔﻀﻞ ﻻﺳﺘﻤﺎﻉ ﻛﻠﻤﺘﲔ؟ ﰒ ﺗﻘﻮﻝ ﻣﺎ ﺷﺌﺖ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺭﻭﻳﻨﺎ‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ - ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ، -‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﻓﺎﺻﻔﺢ ﺍﻟﺼﻔﺢ ﺍﳉﻤﻴﻞ " ﻗﺎﻝ‪ :‬ﻋﻔﻮ ﺑﻼ ﺗﻘﺮﻳﻊ‪ ،‬ﻓﺄﻧﺖ‬
‫ﺭﺃﻳﺖ ﺃﻥ ﺗﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﺎﻓﻌﻞ‪ ،‬ﻓﺎﺳﺘﺤﻴﻴﺖ ﻣﻦ ﺍﻻﺳﺘﻘﺼﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻧﺼﺮﻓﺖ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ‪ ،‬ﺃﻥ ﺍﳋﱪ ﺇﳕﺎ ﺟﺮﻯ ﺑﲔ ﻫﺬﺍ ﻭﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺑﻠﻎ ﺃﻣﺮﻩ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻓﺎﻧﺘﺤﻠﻪ ﻟﻨﻔﺴﻪ‪،‬‬
‫ﻭﺣﻜﺎﻩ ﰲ ﳎﻠﺲ ﺃﻧﺴﻪ‪ ،‬ﻓﺸﺎﻉ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺼﺎﺣﺐ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﳑﻦ ﳛﺐ ﺍﻟﻔﺨﺮ‪ ،‬ﻭﺍﻧﺘﺤﺎﻝ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﺍﻟﱵ‬
‫ﺭﲟﺎ ﻗﺼﺮ ﻋﻨﻬﺎ‪ .‬ﻭﻣﻦ ﺃﺷﻌﺎﺭ ﺍﻟﺼﺎﺣﺐ‪:‬‬
‫ﻳﺎ ﺧﺎﻃﺮﺍ ﳜﻄﺮ ﰲ ﺗﻴﻬﻪ ‪ ...‬ﺫﻛﺮﻙ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺧﺎﻃﺮﻱ‬
‫ﺇﻥ ﱂ ﺗﻜﻦ ﺁﺛﺮ ﻣﻦ ﻧﺎﻇﺮﻱ ‪ ...‬ﻋﻨﺪﻯ ﻓﻼ ﻣﺘﻌﺖ ﺑﺎﻟﻨﺎﻇﺮ‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻄﻴﺐ‪:‬‬
‫ﺇﻧﺎ ﺭﺟﻮﻧﺎﻙ ﻋﻠﻰ ﺍﻧﺒﺴﺎﻁ ‪ ...‬ﻭﺍﳉﻮﻉ ﻗﺪ ﺃﺛﺮ ﰱ ﺍﻷﺧﻼﻁ‬
‫ﻓﺈﻥ ﻋﺴﻰ ﻣﻠﺖ ﺇﱃ ﺍﻟﺘﺒﺎﻃﻲ ‪ ...‬ﺻﻔﻌﺖ ﺑﺎﻟﺘﻌﻞ ﻗﻔﺎ ﺑﻘﺮﺍﻁ‬
‫ﻭﻟﻪ‪:‬‬
‫ﺑﻌﺪﺕ ﻓﻄﻌﻢ ﺍﻟﻌﻴﺶ ﺑﻌﺪﻙ ﻋﻠﻘﻢ ‪ ...‬ﻭﻭﺟﻪ ﺣﻴﺎﰐ ﻣﺬ ﺗﻐﻴﺒﺖ ﺃﺭﻗﻢ‬
‫ﻓﻤﺎﻟﻚ ﻗﺪ ﺃﺩﻏﻤﺖ ﰲ ﺍﻟﻨﻮﻯ ‪ ...‬ﻭﻭﺩﻙ ﰲ ﻏﲑ ﺍﻟﻨﺪﺍﺭ ﻣﺮﺧﻢ‬
‫ﻭﻗﺎﻝ ﳌﺎ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‪:‬‬
‫ﻭﻛﻢ ﺷﺎﻣﺖ ﰊ ﻋﻨﺪ ﻣﻮﰐ ﺟﻬﺎﻟﺔ ‪ ...‬ﺑﻈﻠﻢ ﻳﺴﻞ ﺍﻟﺴﻴﻒ ﺑﻌﺪ ﻭﻓﺎﰐ‬
‫ﻭﻟﻮ ﻋﻠﻢ ﺍﳌﺴﻜﲔ ﻣﺎﺫﺍ ﻳﻨﺎﻟﻪ ‪ ...‬ﻣﻦ ﺍﻟﺬﻝ ﺑﻌﺪﻱ ﻣﺎﺕ ﻗﺒﻞ ﳑﺎﰐ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺑﺪﺍ ﻟﻨﺎ ﻛﺎﻟﺒﺪﺭ ﰲ ﺷﺮﻭﻗﻪ ‪ ...‬ﻳﺸﻜﻮ ﻏﺰﺍﻻ ﰿ ﰲ ﻋﻘﻮﻗﻪ‬
‫ﻳﺎ ﻋﺠﱯ ﻭﺍﻟﺪﻫﺮ ﰲ ﻃﺮﻭﻗﻪ ‪ ...‬ﻣﻦ ﻋﺎﺷﻖ ﺃﺣﺴﻦ ﻣﻦ ﻣﻌﺸﻮﻗﻪ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺍﻟﺼﺎﺣﺐ ﻫﺬﻩ ﺍﻟﻘﻮﺍﰲ ﻟﻴﻠﺔ ﻭﻗﺎﻝ‪ :‬ﻫﻞ ﺗﻌﺮﻓﻮﻥ ﻧﻈﲑﺍ ﳌﻌﻨﺎﻫﺎ ﰱ ﺷﻌﺮ ﺍﶈﺪﺛﲔ؟‬
 ‫ﻓﻘﻠﺖ‪ :‬ﻻ ﺃﻋﺮﻑ ﺇﻻ ﻗﻮﻝ ﺍﻟﺒﺤﺘﺮﻱ‪:‬‬
‫ﻭﻣﻦ ﻋﺠﺐ ﺍﻟﺪﻫﺮ ﺃﻥ ﺍﻷﻣﲑ ‪ ...‬ﺃﺻﺒﺢ ﺃﻛﺘﺐ ﻣﻦ ﻛﺎﺗﺒﻪ‬
‫ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺟﻮﺩﺕ ﻭﺃﺣﺴﻨﺖ‪ ،‬ﻫﻜﺬﺍ ﻓﻠﻴﻜﻦ ﺍﳊﻔﻆ ﻭﻟﻪ ﻭﻳﺮﻭﻕ ﻟﻐﲑﻩ‪:‬‬
‫ﺭﺷﺄ ﻏﺪﺍ ﻭﺟﺪﻱ ﻋﻠﻴﻪ ﻛﺮﺩﻓﻪ ‪ ...‬ﻭﻏﺪﺍ ﺍﺻﻄﺒﺎﺭﻱ ﰲ ﻫﻮﺍﻩ ﻛﺨﺼﺮﻩ‬
‫ﻭﻛﺄﻥ ﻳﻮﻡ ﻭﺻﺎﻟﻪ ﻣﻦ ﻭﺟﻬﻪ ‪ ...‬ﻭﻛﺄﻥ ﻟﻴﻠﺔ ﻫﺠﺮﻩ ﻣﻦ ﺷﻌﺮﻩ‬
‫ﺇﻥ ﺫﻗﺖ ﲬﺮﺍ ﺧﻠﺘﻬﺎ ﻣﻦ ﺭﻳﻘﻪ ‪ ...‬ﺃﻭ ﺭﻣﺖ ﻣﺴﻜﺎ ﻧﻠﺘﻪ ﻣﻦ ﻧﺸﺮﻩ‬
‫ﻭﺇﺫﺍ ﺗﻜﱪ ﻭﺍﺳﺘﻄﺎﻝ ﲝﺴﻨﺔ ‪ ...‬ﻓﻌﺬﺍﺭ ﻋﺎﺭﺿﻪ ﻳﻘﻮﻡ ﺑﻌﺬﺭﻩ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺩﺏ ﺍﻟﻌﺬﺍﺭ ﻋﻠﻰ ﻣﻴﺪﺍﻥ ﻭﺟﻨﺘﻪ ‪ ...‬ﺣﱴ ﺇﺫﺍ ﻛﺎﺩ ﺃﻥ ﻳﺴﻌﻰ ﺑﻪ ﻭﻗﻔﺎ‬
‫ﻛﺄﻧﻪ ﻛﺎﺗﺐ ﻋﺰ ﺍﳌﺪﺍﺩ ﻟﻪ ‪ ...‬ﺃﺭﺍﺩ ﻳﻜﺘﺐ ﻻﻣﺎ ﻓﺎﺑﺘﺪﺍ ﺃﻟﻔﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻭﺧﻂ ﻛﺄﻥ ﺍﷲ ﻗﺎﻝ ﳊﺴﻨﻪ ‪ ...‬ﺗﺸﺒﻪ ﲟﻦ ﻗﺪ ﺧﻄﻚ ﺍﻟﻴﻮﻡ ﻓﺎﺋﺘﻤﺮ‬
‫ﻭﻫﻴﻬﺎﺕ ﺃﻳﻦ ﺍﳋﻂ ﻣﻦ ﺣﺴﻦ ﻭﺟﻬﻪ ‪ ...‬ﻭﺃﻳﻦ ﻇﻼﻡ ﺍﻟﻠﻴﻞ ﻣﻦ ﺻﻔﺤﺔ ﺍﻟﻘﻤﺮ؟؟‬
‫ﻭﻟﻪ ﺍﻳﻀﺎ‪:‬‬
‫ﻭﺷﺎﺩﻥ ﻗﻠﺖ ﻟﻪ ﻣﺎ ﺍﲰﻜﻤﺎ ‪ ...‬ﻓﻘﺎﻝ ﱄ ﺑﺎﻟﻐﻨﺞ ﻋﺒﺎﺙ‬
‫ﻓﺼﺮﺕ ﻣﻦ ﻟﺜﻐﺘﻪ ﺃﻟﺜﻐﺎ ‪ ...‬ﻓﻘﻠﺖ ﺃﻳﻦ ﺍﻟﻜﺎﺙ ﻭﺍﻟﻄﺎﺙ‬

‫ﻭﻟﻪ ﻳﺼﻒ ﺍﻟﺜﻠﺞ‪:‬‬

‫ﻫﺎﺕ ﺍﳌﺪﺍﻣﺔ ﻳﺎ ﻏﻼﻡ ﻣﺼﲑﺍ ‪ ...‬ﻧﻘﻠﻲ ﻋﻠﻴﻬﺎ ﻗﺒﻠﺔ ﺃﻭ ﻋﻀﺔ‬
‫ﺃﻭ ﻣﺎ ﺗﺮﻯ ﻛﺎﻧﻮﻥ ﻳﻨﺜﺮ ﻭﺭﻭﺩﻩ؟ ‪ ...‬ﻭﻛﺄﳕﺎ ﺍﻟﺪﻧﻴﺎ ﺳﺒﺎﺋﻚ ﻓﻀﺔ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻭﺻﻔﺮﺍﺀ ﺃﻭ ﲪﺮﺍﺀ ﻓﻬﻲ ﳐﻴﻠﺔ ‪ ...‬ﻟﺮﻗﺘﻬﺎ ﺇﻻ ﻋﻠﻰ ﺍﳌﺘﻮﻫﻢ‬
‫ﻳﺸﻜﻜﻨﺎ ﰲ ﺍﻟﻜﺮﻡ ﺃﻥ ﺍﻧﺘﻤﺎﺀﻩ ‪ ...‬ﺇﱃ ﺍﳋﻤﺮ ﺃﻡ ﻫﺎﺗﺎ ﺇﱃ ﺍﻟﻜﺮﻡ ﺗﻨﺘﻤﻲ‬
‫ﻟﻚ ﺍﻟﻮﺻﻒ ﺩﻭﻥ ﺍﻟﻘﺼﻒ ﻣﲏ ﻓﺨﻴﻤﻲ ‪ ...‬ﺑﻐﲑ ﻳﺪﻱ ﻭﺍﺭﺿﻲ ﲟﺎ ﻗﺎﻟﻪ ﻓﻤﻰ‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺃﰊ ﺍﻟﻔﻀﻞ ﺑﻦ ﺷﻌﻴﺐ‪:‬‬
‫ﻳﺎ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﱂ ﺗﺄﺧﺮﺕ ﻋﻨﺎ ‪ ...‬ﻓﺄﺳﺄﻧﺎ ﲝﺴﻦ ﻋﻬﺪﻙ ﻇﻨﺎ؟‬
‫ﻛﻢ ﲤﻨﺖ ﻧﻔﺴﻲ ﺻﺪﻳﻘﺎ ﺻﺪﻭﻗﺎ ‪ ...‬ﻓﺈﺫﺍ ﺃﻧﺖ ﺫﻟﻚ ﺍﳌﺘﻤﲏ‬
‫ﻓﺒﻌﺾ ﺍﻟﺸﺒﺎﺏ ﳌﺎ ﺗﺜﲎ ‪ ...‬ﻭﺑﻌﻬﺪ ﺍﻟﺼﺒﺎ ﻭﺇﻥ ﺑﺎﻥ ﻣﻨﺎ‬
‫ﻛﻦ ﺟﻮﺍﰊ ﺇﺫﺍ ﻗﺮﺃﺕ ﻛﺘﺎﰊ ‪ ...‬ﻻﺗﻘﻞ ﻟﻠﺮﺳﻮﻝ ﻛﺎﻥ ﻭﻛﻨﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻳﺎ ﺑﻦ ﻳﻌﻘﻮﺏ ﻳﺎ ﻧﻘﻴﺐ ﺍﻟﺒﺪﻭﺭ ‪ ...‬ﻛﻦ ﺷﻔﻴﻌﻲ ﺇﱃ ﻓﱴ ﻣﺴﺮﻭﺭ‬
 ‫ﻗﻞ ﻟﻪ ﺇﻥ ﺍﳉﻤﺎﻝ ﺯﻛﺎﺓ ‪ ...‬ﻓﺘﺼﺪﻕ ﻬﺑﺎ ﻋﻠﻰ ﺍﳌﻬﺠﻮﺭ‬
‫ﻭﻟﻪ ﳝﺪﺡ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪:‬‬
‫ﺳﻌﻮﺩ ﳛﺎﺭ ﺍﳌﺸﺘﺮﻯ ﰲ ﻃﺮﻳﻘﻬﺎ ‪ ...‬ﻭﻻ ﺗﺘﺄﺗﻰ ﰲ ﺣﺴﺎﺏ ﺍﳌﻨﺠﻢ‬
‫ﻭﻛﻢ ﻋﺎﱂ ﺃﺣﻴﻴﺖ ﻣﻦ ﺑﻌﺪ ﻋﺎﱂ ‪ ...‬ﻋﻠﻰ ﺣﲔ ﺻﺎﺭﻭﺍ ﻛﺎﳍﺸﻴﻢ ﺍﶈﻄﻢ‬
‫ﻓﻮﺍﷲ ﻟﻮ ﻻ ﺍﷲ ﻗﺎﻝ ﻟﻚ ﺍﻟﻮﺭﻯ ‪ ...‬ﻣﻘﺎﻝ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﳌﺴﻴﺢ ﺑﻦ ﻣﺮﱘ‬
‫ﻓﺤﺎﻣﺪ ﻟﻮ ﻓﻀﺖ ﻓﻐﺎﺿﺖ ﻋﻠﻰ ﺍﻟﻮﺭﻯ ‪ ...‬ﳌﺎ ﺃﺑﺼﺮﺕ ﻋﻴﻨﺎﻙ ﻭﺟﻪ ﻣﺬﻣﻢ‬
‫ﻭﻛﻼ ﻭﻟﻜﻦ ﻟﻮ ﺣﻈﻮﺍ ﺑﺰﻛﺎﻬﺗﺎ ‪ ...‬ﳌﺎ ﲰﻌﺖ ﺃﺫﻧﺎﻙ ﺫﻛﺮ ﻣﻠﻮﻡ‬
‫ﻭﻟﻮ ﻗﻠﺖ ﺇﻥ ﺍﷲ ﱂ ﳜﻠﻖ ﺍﻟﻮﺭﻯ ‪ ...‬ﻟﻐﲑﻙ ﱂ ﺃﺣﺮﺝ ﻭﱂ ﺃﺗﺎﰒ‬
‫ﻭﻟﻪ ﻳﻬﺠﻮ‪:‬‬
‫ﺳﺒﻂ ﻣﺘﻮﻯ ﺭﻗﻴﻊ ﺳﻔﻠﻪ ‪ ...‬ﺃﺑﺪﺍ ﻳﺒﺬﻝ ﻓﻴﻨﺎ ﺃﺳﻔﻠﻪ‬
‫ﺇﻋﺘﺰ ﻟﻨﺎ ﻧﻴﻜﻪ ﰱ ﺩﺑﺮﻩ ‪ ...‬ﻓﻠﻬﺬﺍ ﺗﻠﻌﻦ ﺍﳌﻌﺘﺰﻟﺔ‬
‫ﻭﻟﻪ ﰲ ﺭﺟﻞ ﻛﺜﲑ ﺍﻟﺸﺮﺏ ﺑﻄﻲﺀ ﺍﻟﺴﻜﺮ‪ :‬ﻳﻘﺎﻝ‪:‬‬
‫ﳌﺎﺫﺍ ﻟﻴﺲ ﻳﺴﻜﺮ ﺑﻌﺪﻣﺎ ‪ ...‬ﺗﻮﺍﻟﺖ ﻋﻠﻴﻪ ﻣﻦ ﻧﺪﺍﻣﺎﻩ ﻗﺮﻗﻒ؟‬
‫ﻓﻘﻠﺖ‪:‬‬
‫ﺳﺒﻴﻞ ﺍﳋﻤﺮ ﺃﻥ ﺗﻨﻘﺺ ﺍﳊﺠﻰ ‪ ...‬ﻓﺈﻥ ﱂ ﲡﺪ ﺷﻴﺌﺎ ﻓﻤﺎﺫﺍ ﲢﻴﻒ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺷﺮﻁ ﺍﻟﺸﺮﻭﻃﻲ ﻓﱴ ﺃﻳﺮ ‪ ...‬ﻭﻣﺎ ﺳﻮﺍﻩ ﻏﲑ ﻣﺸﺮﻭﻁ‬
‫ﺃﺑﻐﻰ ﻣﻦ ﺍﻹﺑﺮﺓ ﻟﻜﻨﻪ ‪ ...‬ﻳﻮﻫﻢ ﻗﻮﻣﺎ ﺃﻧﻪ ﻟﻮﻃﻲ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺗﺼﺪ ﺃﻣﻴﻤﺔ ﳌﺎ ﺭﺃﺕ ‪ ...‬ﻣﺸﻴﺒﺎ ﻋﻠﻰ ﻛﺎﺭﺿﻲ ﻗﺪ ﻓﺮﺵ‬
‫ﻓﻘﻠﺖ ﳍﺎ‪ :‬ﺍﻟﺸﻴﺐ ﻧﻘﺶ ﺍﻟﺸﺒﺎﺏ ‪ ...‬ﻓﻘﺎﻟﺖ‪ :‬ﺃﻻ ﻟﻴﺘﻪ ﻣﺎ ﻧﻘﺶ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻭﳌﺎ ﺗﻨﺎﺀﺕ ﺑﺎﻷﺣﺒﺔ ﺩﺍﺭﻫﻢ ‪ ...‬ﻭﺻﺮﻧﺎ ﲨﻴﻌﺎ ﻣﻦ ﻋﻴﺎﻥ ﺇﱃ ﻭﻫﻢ‬
‫ﲤﻜﻦ ﻣﲏ ﺍﻟﺸﻮﻕ ﻏﲑ ﻣﺴﺎﻣﺢ ‪ ...‬ﻛﻤﻌﺘﺮ ﱄ ﻗﺪ ﲤﻜﻦ ﻣﻦ ﺧﺼﻢ‪.‬‬

‫ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻴﻜﺎﻝ‬

‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﻜﻴﺎﱄ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻨﺴﺐ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ‪ ،‬ﻣﺎﺕ ﻟﻴﻠﺔ ﺍﻻﺛﻨﲔ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﺻﻔﺮ‪ ،‬ﺳﻨﺔ‬
‫ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﺩﻓﻦ ﲟﻘﱪﺓ ﺑﺎﺏ ﺑﺎﺏ ﻣﻌﻤﺮ‪ ،‬ﻭﻛﺎﻥ ﺷﻴﺦ‬
‫ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﻭﺟﻬﻬﺎ ﻭﻋﻴﻨﻬﺎ ﰲ ﻋﺼﺮﻩ‪ ،‬ﲰﻊ ﺑﻨﻴﺴﺎﺑﻮﺭ ﺃﺑﺎ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﳝﺔ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﳏﻤﺪ ﺑﻦ‬
‫ﺇﺳﺤﺎﻕ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﺎﺳﺮﺟﺴﻲ‪ ،‬ﻭﺑﻜﻮﺭ ﺍﻷﻫﻮﺍﺯ‪ ،‬ﻋﺒﺪ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﳉﻮﺍﻟﻴﻘﻲ‬
‫ﺍﳊﺎﻓﻆ ﻭﺍﳊﺴﻦ ﺑﻦ ﻬﺑﺎﺭ‪ ،‬ﲰﻊ ﻣﻨﻪ ﺍﳊﻔﺎﻅ‪ :‬ﻣﺜﻞ ﺃﺑﻦ ﻋﻠﻲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﲔ ﳏﻤﺪ ﺑﻦ ﺍﳊﺠﺎﺣﺠﻲ‪،‬‬
‫ﻭﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺍﺑﻦ ﺍﻟﺒﻴﻊ ﺍﳊﺎﻓﻆ‪ ،‬ﻭﺫﻛﺮﻩ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻗﺎﻝ‪ :‬ﻭﻟﺪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﻓﻠﻤﺎ ﻗﻠﺪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﺍﳌﻘﺘﺪﺭ ﺑﺎﷲ‪ ،‬ﺃﺑﺎﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻟﻸﻋﻤﺎﻝ ﺑﻜﻮﺭ ﺍﻷﻫﻮﺍﺯ‪ ،‬ﲪﻞ ﺇﱃ ﺣﻀﺮﺓ ﺃﺑﻴﻪ‪ ،‬ﻓﺎﺳﺘﺪﻋﻰ ﺃﺑﺎ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﳊﺴﻦ‪ ،‬ﺍﺑﻦ ﺩﺭﻳﺞ ﻟﺘﺄﺩﻳﺒﻪ‪ ،‬ﻓﺄﺟﻴﺐ ﺇﻟﻴﻪ ﺇﳚﺎﺑﹰﺎ ﻟﻪ‪ ،‬ﻭﺑﻌﺚ ﺑﺄﰊ ﺑﻜﺮ ﺍﻟﺪﺭﻳﺪﻱ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﻮ ﻛﺎﻥ ﻣﺆﺩﺑﻪ ﻭﻛﺎﻥ ﻭﺍﺣﺪ‬
‫ﻋﺼﺮﻩ‪ ،‬ﻭﰲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻴﻜﺎﻝ‪ ،‬ﻭﺍﺑﻨﻪ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻗﺎﻝ ﺍﻟﺪﺭﻳﺪﻱ ﻗﺼﻴﺪﺗﻪ ﺍﳌﺸﻬﻮﺭﺓ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺍﻟﱵ‬
‫ﻣﺪﺣﻬﻢ ﻬﺑﺎ‪.‬‬
‫ﰒ ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﻣﻘﺼﻮﺭﺓ ﺍﻟﺪﺭﻳﺪﻱ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺸﺪﻧﻴﻬﺎ ﻣﺆﺩﰊ ﺃﺑﻮ ﺑﻜﺮ‬
‫ﺍﻟﺪﺭﻳﺪﻱ‪ ،‬ﰒ ﻗﺮﺃﻬﺗﺎ ﻋﻠﻴﻪ ﻣﺮﺍﺭﺍﹰ‪ ،‬ﻓﺴﺄﻟﻨﺎﻩ ﺃﻥ ﻳﻨﺸﺪﻫﺎ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ ﺇﻣﺎ ﺗﺮﻯ ﺭﺃﺳﻲ ﺣﺎﻛﻲ‬
‫ﻟﻮﻧﻪ ﺇﱃ ﺃﻥ ﺑﻠﻎ ﺇﱃ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﺍﻟﱵ ﻣﺪﺣﻬﻢ ﺍﻟﺪﺭﻳﺪﻱ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻗﺪ ﺫﻛﺮﻧﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﻠﻮ ﺃﻧﺸﺪﻫﺎ‬
‫ﺑﻌﻀﻜﻢ؟ ﻓﻘﺮﺃﻫﺎ ﻋﻠﻴﻪ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﺃﻗﺮ ﻬﺑﺎ ﻭﻫﻲ‪:‬‬

‫ﺇﻥ ﺍﻟﻌﺮﺍﻕ ﱂ ﺃﻓﺎﺭﻕ ﺃﻫﻠﻪ ‪ ...‬ﻋﻦ ﺷﻨﺂﻥ ﺻﺪﱐ ﻭﻻ ﻗﻠﻰ‬

‫ﺇﱃ ﺃﻥ ﺑﻠﻎ ﻗﻮﻟﻪ‪:‬‬
‫ﻼ ‪ ...‬ﺩﻫﺮﻱ ﺃﻭ ﻳﻌﺘﺎﻗﲏ ﺻﺮﻑ ﺍﻟﻔﻨﺎ‬
‫ﻻ ﺯﺍﻝ ﺷﻜﺮﻱ ﳍﺎ ﻣﻮﺍﺻ ﹰ‬
‫ﺇﱃ ﻫﻨﺎ ﻗﺮﺉ ﻋﻠﻴﻪ ﰒ ﺃﻧﺸﺪﻧﺎ ﻟﻔﻈﹰﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺏ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳉﻮﺭﻱ ﺍﻷﺩﻳﺐ‪ ،‬ﻭﻫﻮ ﳛﺪﺛﻨﺎ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻗﻠﺖ‬
‫ﻟﻪ‪ :‬ﺃﻳﻦ ﻛﺘﺒﺖ ﻋﻨﻪ؟ ﻭﱂ ﺗﺪﺧﻞ ﺍﻟﻌﺮﺍﻕ؟ ﻗﺎﻝ‪ :‬ﻛﺘﺒﺖ ﻋﻨﻪ ﺑﻔﺎﺭﺱ ﳌﺎ ﻗﺪﻡ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻴﻜﺎﻝ‪،‬‬
‫ﻟﺘﺄﺩﻳﺐ ﻭﻟﺪﻩ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺇﺫ ﺫﺍﻙ ﺻﱯ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﻭﺍﷲ ﺇﻻ ﺭﺟﻞ‪ ،‬ﺇﻣﺎﻡ ﰲ ﺍﻷﺩﺏ‬
‫ﻭﺍﻟﻔﺮﻭﺳﻴﺔ‪ ،‬ﲝﻴﺚ ﻳﺸﺎﺭ ﺇﻟﻴﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻮﺿﺎﺣﻲ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﻴﻜﺎﻝ‪ ،‬ﻳﺬﻛﺮ ﺻﻠﺔ‬
‫ﺍﻟﺪﺭﻳﺪﻱ ﰲ ﺇﻧﺸﺎﺋﻪ ﺍﳌﻘﺼﻮﺭﺓ ﻓﻴﻬﻢ‪ .‬ﻗﺎﻝ ﺍﻟﻮﺿﺎﺣﻲ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻭﺇﻳﺶ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ﻣﻦ ﺧﺎﺻﺔ ﺍﻟﺸﻴﺦ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﱂ ﺗﺼﻞ ﻳﺪﻱ ﺇﺫ ﺫﺍﻙ‪ ،‬ﺇﻻ ﺇﱃ ﺛﻼﲦﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﺻﺒﺒﻬﺎ ﰲ ﻃﺒﻖ ﻛﺎﻏﺪ‪ ،‬ﻭﻭﺿﻌﺘﻬﺎ ﺑﲔ ﻳﺪﻳﻪ‪.‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺎﻓﻆ ﰲ ﻣﺼﻨﻔﺎﺗﻪ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﺍﳊﺠﺎﺟﻲ ﻭﻣﺸﺎﳜﻨﺎ ﺭﺿﻲ ﺍ ﷲ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻳﻘﻮﻝ‪ :‬ﳌﺎ ﺗﻮﰲ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻴﻜﺎﻝ‪ ،‬ﺃﻣﺮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻥ‬
‫ﺃﻗﻠﺪ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻛﺎﻥ ﻳﺘﻘﻠﺪﻫﺎ ﺃﰊ‪ ،‬ﻓﺄﻣﺮ ﱄ ﺑﺎﻟﻠﻮﺍﺀ ﻭﺍﳋﻠﻌﺔ‪ ،‬ﻭﺃﺧﺮﺝ ﰲ ﺫﻟﻚ ﺧﺎﺩﻣﹰﺎ ﻣﻦ ﺧﻮﺍﺹ ﺍﳋﺪﻡ‪،‬‬
‫ﻭﻛﻮﺗﺒﺖ ﻓﻴﻪ‪ ،‬ﻓﺒﻜﻴﺖ ﻭﺍﺳﺘﻌﻔﻴﺖ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻳﺘﻌﺠﺒﻮﻥ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﱄ ﲞﺮﺍﺳﺎﻥ ﻣﻌﺎﺵ ﺃﺭﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺍﻧﺼﺮﻓﺖ ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﺟﺎﺀﱐ ﺃﺑﻮ ﻧﺼﺮ ﺑﻦ ﺃﰊ ﺣﻴﺔ ﻏﺪﺍﺓ ﲨﻌﺔ‪ ،‬ﻓﻘﺎﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﺄﻫﺐ ﻟﻠﺮﻛﻮﺏ ﺇﱃ ﺍﻟﺮﺋﻴﺲ‬
‫ﺃﰊ ﻋﻤﺮﻭ ﺍﳋﻔﺎﻑ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺭﺳﻢ ﻣﺸﺎﻳﺦ ﺍﻟﺒﻠﺪ ﻣﻌﻪ‪ ،‬ﺭﻛﺒﺖ ﻣﻌﻪ ﺇﻟﻴﻪ ﻓﻠﻢ ﻳﺘﺤﺮﻙ ﱄ‪ ،‬ﻓﺨﺮﺟﺖ ﻣﻦ ﻋﻨﺪﻩ ﻭﺃﻧﺎ‬
‫ﺃﺑﻜﻲ ﻓﻘﺎﻝ ﱄ ﺃﺑﻮ ﻧﺼﺮ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﺃﺑﻜﺎﻙ؟ ﻓﻘﻠﺖ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﺭﺩﺩﺕ ﻋﻠﻰ ﺍﳌﻘﺘﺪﺭ ﻟﻮﺍﺀ ﺍﻟﻮﻻﻳﺔ ﺑﻔﺎﺭﺱ‪،‬‬
‫ﻭﺧﻮﺯﺳﺘﺎﻥ‪ ،‬ﻭﺍﻧﺼﺮﻓﺖ ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﺣﱴ ﺃﺯﻭﺭ ﺃﺑﺎ ﻋﻤﺮﻭ ﺍﳋﻔﺎﻑ‪ ،‬ﻓﻠﻢ ﻳﺘﺤﺮﻙ ﱄ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻻ ﺗﻐﺘﻢ ﻬﺑﺬﺍ‪،‬‬
 ‫ﻭﺍﻋﻤﻞ ﺇﱃ ﺍﳋﺮﻭﺝ ﺇﱃ ﻫﺮﺍﺓ‪ ،‬ﻓﺈﻥ ﻭﺍﱄ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻬﺑﺎ‪ ،‬ﻭﺇﺫﺍ ﺭﺁﻙ ﻭﺿﺮﺑﻚ ﺑﺎﻟﺼﻮﳉﺎﻥ ﻭﻋﻠﻢ‬
‫ﳏﻠﻚ‪ ،‬ﺃﺟﻠﺴﻚ ﻋﻠﻰ ﺭﻗﺎﺏ ﻛﻞ ﻣﻦ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ .‬ﻓﺘﺄﻫﺒﺖ ﻭﺃﺻﻠﺤﺖ ﻫﺪﻳﺔ ﻟﻪ ﻭﺧﺮﺕ ﺇﱃ ﻫﺮﺍﺓ‪ ،‬ﻓﻮﺻﻠﺖ ﺇﱃ‬
‫ﺧﺪﻣﺔ ﻻﺳﻠﻄﺎﻥ‪ ،‬ﻭﺭﺿﻲ ﺧﺪﻣﱵ‪ ،‬ﻭﺩﻋﺎﱐ ﺇﱃ ﺍﻟﺼﻮﳉﺎﻥ‪ ،‬ﻭﺭﺿﻲ ﻣﻘﺎﻣﻲ‪ ،‬ﻓﻠﻤﺎ ﺍﺳﺘﺄﺫﻧﺖ ﻟﻼﻧﺼﺮﺍﻑ‪ ،‬ﻋﺮﺽ‬
‫ﻋﻠﻰ ﺃﻋﻤﺎ ﹰﻻ ﺟﻠﻴﻠﺔ‪ ،‬ﻓﺎﻣﺘﻨﻌﺖ ﻋﻨﻬﺎ‪ ،‬ﻓﺰﻭﺩﱐ ﲜﻬﺎﺯ ﻭﺧﻠﻊ ﻭﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﻧﺼﺮ ﺑﻦ ﺃﰊ ﺣﻴﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺫﻫﻞ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﱄ ﺍﻟﻮﺯﻳﺮ ﺍﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻌﺘﱯ‪ ،‬ﳌﺎ ﺃﺟﻠﺴﲏ‬
‫ﺍﻷﻣﲑ ﺍﻟﺮﺷﻴﺪ ﻫﺬﺍ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻧﻈﺮﺕ ﺇﱃ ﲨﻴﻊ ﺍﻫﻞ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﳑﻦ ﻳﺆﻫﻞ ﻟﻠﺠﻮﻟﺲ ﻣﻌﻲ ﰲ ﳎﻠﺲ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺃﻳﺪﻩ‬
‫ﺍﷲ‪ ،‬ﻓﻠﻢ ﺃﺟﺪ ﻓﻴﻬﻢ ﺃﺟﻞ ﻣﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﻴﻜﺎﻝ‪ ،‬ﻓﺴﺄﻟﺖ ﺍﻟﺴﻠﻄﺎﻥ ﺍﺳﺘﺤﻀﺎﺭﻩ‪ ،‬ﻓﻠﻤﺎ ﺣﻀﺮ ﺍﻣﺘﻨﻊ ﻣﻨﺘﻘﻠﺪ‬
‫ﺍﻟﻌﻤﻞ‪ :‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ ﻫﻮ ﻣﺜﻞ ﻗﻀﺎﺀ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﺃﻣﺮ ﻣﻨﻮﻁ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺘﻘﻠﺪ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‬
‫ﺻﺎﺭ ﺟﻠﻴﺲ ﰲ ﳎﻠﺲ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻛﺮﻩ ﻣﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﳛﲕ ﲪﺎﺩ ﺑﻦ ﺍﳊﻤﺎﺩﻯ ﻳﻘﻮﻝ‪ :‬ﳌﺎ ﻗﻠﺪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﻴﻜﺎﻝ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﺃﻣﺮ ﺃﻥ ﻳﻐﲑ ﺯﻳﻪ ﻣﻦ‬
‫ﺍﻟﺘﻌﻤﻢ ﲢﺖ ﺍﳊﻨﻚ ﻭﺍﻟﺮﺩﺍﺀ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﻠﻢ ﻳﻔﻌﻞ‪ ،‬ﻭﺭﺍﺟﻊ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻴﻪ ﺣﱴ ﺃﺫﻥ ﻓﻴﻪ‪ ،‬ﻓﻜﺎﻥ ﳚﻠﺲ ﰲ ﺍﻟﺪﻳﻮﺍ‬
‫ﻣﺘﻄﻠﺴﹰﺎ ﻣﺘﻌﻤﻤﹰﺎ ﲢﺖ ﺍﳊﻨﻜﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﻗﺎﺿﻲ ﺍﻗﻀﺎﺓ ﺃﺑﺎ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﳍﺎﴰﻲ ﻳﺬﻛﺮ ﺁﺛﺎﺭ‬
‫ﺍﳌﻴﻜﺎﻟﻴﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻳﺼﻒ ﺇﻧﺸﺎﺀ ﺍﺑﻦ ﻣﻴﻜﺎﻝ‪ ،‬ﻓﻮﺻﻒ ﻟﻪ ﺑﻌﺾ ﺃﺣﻮﺍﳍﻢ ﲞﺮﺍﺳﺎﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺁﺛﺎﺭﻫﻢ ﻋﻨﺪﻧﺎ ﺑﺎﻟﻌﺮﺍﻕ‬
‫ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﲞﺮﺍﺳﺎﻥ‪ ،‬ﻷﻬﻧﻢ ﻧﻘﺎﻟﺔ ﻡ ﻋﻨﺪﻧﺎ ﺇﱃ ﺧﺮﺍﺳﺎﻥ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺍﰊ ﺫﺅﻳﺐ ﺍﻟﺴﺪﻱ ﺍﻷﻋﻮﺭ‬

‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺍﺑﻦ ﺃﰊ ﺫﺅﻳﺐ ﺍﻟﺴﺪﻱ ﺍﻷﻋﻮﺭ ﻭﻗﻴﻞ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻛﺮﳝﺔ‪ ،‬ﻣﻮﱃ ﺯﻳﻨﺐ ﺑﻨﺖ ﻗﻴﺲ‪ ،‬ﺑﻦ‬
‫ﳐﺰﻣﺔ‪ ،‬ﻣﻦ ﺑﲏ ﻋﺒﺪ ﻣﻨﺎﻑ‪ ،‬ﺣﺠﺎﺯﻱ ﺍﻷﺻﻞ‪ ،‬ﺳﻜﻦ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺒﻊ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺑﲏ ﺃﻣﻴﺔ‪،‬‬
‫ﰲ ﻭﻻﻳﺔ ﻣﺮﻭﺍﻥ ﺑﻦ ﳏﻤﺪ‪ .‬ﺭﻭﻯ ﻋﻦ ﺃﻧﺲ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻋﺒﺪ ﺧﲑ‪ ،‬ﻭﺃﰊ ﺻﺎﱀ‪ ،‬ﻭﺭﺃﻯ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺪﻱ‬
‫ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﻣﺄﻣﻮﻧﺎﹰ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺜﻮﺭﻱ ﻭﺷﻌﺒﺔ‪ ،‬ﻭﺯﺍﺋﺪﺓ‪ ،‬ﻭﲰﺎﻙ ﺑﻦ ﺣﺮﺏ‪ ،‬ﻭﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺧﺰﳝﺔ‪،‬‬
‫ﻭﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻲ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﺑﻦ ﺃﰊ ﺧﺎﻟﺪ ﺇﲰﺎﻋﻴﻞ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺴﺪﻱ ﺃﻋﻠﻢ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﺸﻌﱯ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻣﺮﺩﻭﻳﻪ‪ :‬ﺍﳊﺎﻓﻆ‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﺪﻱ‪ ،‬ﻳﻜﲎ ﺃﺑﺎ ﳏﻤﺪ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺇﳕﺎ ﲰﻲ ﺍﻟﺴﺪﻱ‪ ،‬ﻷﻧﻪ ﻧﺰﻝ ﺑﺎﻟﺴﺪﺓ‪ ،‬ﻛﺎﻥ‬
‫ﺃﺑﻮﻩ ﻣﻦ ﻛﺒﺎﺭ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﺃﺩﺭﻙ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻣﻨﻬﻢ ﺳﻌﺪ ﺑﻦ ﺃﰊ‬
‫ﻭﻗﺎﺹ‪ ،‬ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬
‫ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﻧﺴﺐ ﺍﻟﺴﺪﻱ ﺇﱃ ﺑﻴﻊ ﺍﳋﻤﺮ ‪ -‬ﻳﻌﲏ ﺍﳌﻘﺎﻧﻊ ‪ -‬ﰲ ﺳﺪﺓ ﺍﳉﺎﻣﻊ ‪ -‬ﻳﻌﲏ ﺑﺎﺏ ﺍﳉﺎﻣﻊ ‪ -‬ﻭﻗﺎﻝ‬
‫ﺍﻟﻔﻠﻜﻲ‪ :‬ﺇﳕﺎ ﲰﻲ ﺍﻟﺴﺪﻱ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﳚﻠﺲ ﺑﺎﳌﺪﻳﻨﺔ ﰲ ﻣﻮﺿﻊ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﺴﺪ‪ .‬ﻗﺎﻝ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ :‬ﻣﺎ ﲰﻌﺖ‬
‫ﺃﺣﺪﹰﺍ ﻳﺬﻛﺮ ﺍﻟﺴﺪﻱ ﺇﻻ ﲞﲑ‪ .‬ﻭﳏﻤﺪ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺍﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﺪﻱ‪ ،‬ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻜﻮﻓﺔ ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻜﻠﱯ ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺩﺍﻭﺩ ﺑﻦ ﺃﰊ ﻫﻨﺪ‪ ،‬ﻭﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻨﻪ ﻋﻠﻲ‪،‬‬
‫ﻭﻳﻮﺳﻒ ﺑﻦ ﻋﺪﻱ‪ ،‬ﻭﺍﻟﻌﻼﺀ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﺃﺑﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﺮﲨﺎﱐ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﻫﻮ ﺍﻟﺴﺪﻱ ﺍﻟﺼﻐﲑ‪ .‬ﻭﻛﺎﻥ ﳛﲕ ﺑﻦ‬
 ‫ﻣﻌﲔ ﻳﻘﻮﻝ‪ ،‬ﺍﻟﺴﺪﻱ ﺍﻟﺼﻐﲑ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻣﺮﻭﺍﻥ ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻟﻴﺲ ﺑﺜﻘﺔ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﳏﻤﺪ ﺑﻦ ﻣﺮﻭﺍﻥ‬
‫ﺍﻟﻜﻮﰲ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻜﻠﱯ‪ ،‬ﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﺃﻟﺒﺘﺔ‪ .‬ﻭﺳﺌﻞ ﺃﺑﻮ ﻋﻠﻲ ﺻﺎﱀ ﺟﻬﺮﺓ ﻋﻨﻪ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺿﻌﻴﻔﺎﹰ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﻀﻊ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﻞ ﺿﻌﻔﻪ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺗﺎﺭﻳﺦ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻣﻦ ﺗﺼﻨﻴﻔﻪ ﻗﺎﻝ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﻋﻮﺭ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﻟﺴﺪﻱ‪،‬‬
‫ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻛﺎﻥ ﺃﺑﻮﻩ ﻋﺒﺪ ﺍﻟﺮﺣﻨﻢ ﻳﻜﲎ ﺃﺑﺎ ﻛﺮﳝﺔ‪ ،‬ﻣﻦ ﻋﻈﻤﺎﺀ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﺗﻮﰲ ﰲ ﻭﻻﻳﺔ ﻣﺮﻭﺍﻥ‪،‬‬
‫ﻭﺫﻛﺮ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﻛﺎﻥ ﻋﺮﻳﺾ ﺍﻟﻠﺤﻴﺔ‪ ،‬ﺇﺫﺍ ﺟﻠﺲ ﻏﻄﺖ ﳊﻴﺘﻪ ﺻﺪﺭﻩ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺭﺃﻯ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ ﺑﺈﺳﻨﺎﺩﻩ‪ :‬ﺇﻥ ﺍﻟﺴﺪﻱ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺃﺧﺬﺗﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺻﻮﺍﺑﹰﺎ ﻓﻬﻮ ﻗﺪ ﻗﺎﻟﻪ‪:‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﹰﺄ ﻓﻬﻮ ﻗﺎﻟﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﺪﻱ‪ :‬ﺇﻧﻪ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻧﻔﺮﹰﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ ،‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ‪ .‬ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺃﻧﻪ ﻟﻴﺲ ﺃﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻋﻠﻰ‬
‫ﺍﳊﺎﻝ ﺍﻟﱵ ﻓﺎﺭﻕ ﻋﻠﻴﻬﺎ ﳏﻤﺪﺍﹰ‪ ،‬ﺇﻻ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺑﻦ ﺃﲪﺪ‬

‫ﺍﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﺑﻦ ﻋﺎﺑﺪ‪ ،‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺼﺎﺑﻮﻱ‪ ،‬ﻣﺎﺕ ﰲ ﺛﺎﻟﺚ ﳏﺮﻡ ﺳﻨﺔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ‪ :‬ﻫﻮ ﺍﻷﺳﺘﺎﺫ ﺍﻹﻣﺎﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺼﺎﺑﻮﱐ ﺍﳋﻄﻴﺐ‪ ،‬ﺍﳌﻔﺴﺮ ﺍﶈﺪﺙ‬
‫ﺍﻟﻮﺍﻋﻆ‪ ،‬ﺃﻭﺣﺪ ﻭﻗﺘﻪ ﰲ ﻃﺮﻳﻘﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﺼﺮ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﲰﺎﻋﹰﺎ ﻭﺣﻔﻈﺎﹰ‪ ،‬ﻭﻧﺸﺮﹰﺍ ﳌﺴﻤﻮﻋﺎﺗﻪ‬
‫ﻭﺗﺼﻨﻴﻔﺎﺗﻪ‪ ،‬ﻭﲨﻌﹰﺎ ﻭﲢﺮﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺠﻤﻟﺎﻟﺲ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﲰﻊ ﺍﳊﺪﻳﺚ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﻣﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺘﺎﺑﻮﰐ‪ ،‬ﻭﺃﰊ ﺳﻌﻴﺪ ﺍﻟﻠﺴﻤﺴﺎﺭ‪ ،‬ﻭﻬﺑﺮﺍﺓ ﻣﻦ ﺃﰊ ﺑﻜﺮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻭﺃﰊ ﻣﻌﺎﺫ ﺷﺎﻩ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﲰﻊ ﺑﺎﻟﺸﺎﻡ ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﺩﺧﻞ ﻣﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻓﻠﻘﻲ ﻬﺑﺎ ﺃﺑﺎ‬
‫ﺍﻟﻌﻼﺀ ﺃﲪﺪ ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﲰﻊ ﺑﺎﳉﺒﺎﻝ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺣﺪﺙ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﺧﺮﺍﺳﺎﻥ ﺇﱃ ﻏﺰﻧﺔ‪ ،‬ﻭﺑﻼﺩ‬
‫ﺍﳍﻨﺪ ﻭﺟﺮﺟﺎﻥ‪ ،‬ﻭﺁﻣﻞ ﻭﻃﱪﺳﺘﺎﻥ‪ ،‬ﻭﺑﺎﻟﺸﺎﻡ‪ ،‬ﻭﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﺍﳊﺠﺎﺯ‪.‬‬
‫ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﺃﺑﻮ ﺻﺎﱀ ﺍﳌﺆﺫﻥ‪.‬‬
‫ﻭﻣﻦ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ :‬ﺃﻥ ﺍﻟﺼﺎﺑﻮﱐ ﻭﻋﻆ ﻟﻠﻨﺎﺱ ﺳﺒﻌﲔ ﺳﻨﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﺷﻌﺮ ﻣﻨﻪ‪:‬‬
‫ﻣﺎﱄ ﺃﺭﻯ ﺍﻟﺪﻫﺮ ﻻ ﻳﺴﺨﻮ ﺑﺬﻱ ﻛﺮﻡ ‪ ...‬ﻭﻻ ﳚﻮﺩ ﲟﻌﻮﺍﻥ ﻭﻣﻔﻀﺎﻝ‬
‫ﻭﻻ ﺃﺭﻯ ﺃﺣﺪﹰﺍ ﰲ ﺍﻟﻨﺎﺱ ﻣﺸﺘﺮﻳﹰﺎ ‪ ...‬ﺣﺴﻦ ﺍﻟﺜﻨﺎﺀ ﺑﺈﻧﻌﺎﻡ ﻭﺇﻓﻀﺎﻝ‬
‫ﺻﺎﺭﻭﺍ ﺳﻮﺍﺳﻴﺔ ﰲ ﻟﺆﻣﻬﻢ ﺷﺮﻋﹰﺎ ‪ ...‬ﻛﺄﳕﺎ ﻧﺴﺠﻮﺍ ﻓﻴﻪ ﲟﻨﻮﺍﻝ‬
‫ﻭﺫﻛﺮ ﻣﻦ ﻓﻀﻠﻪ ﻛﺜﲑﹰﺍ ﰒ ﻗﺎﻝ‪ :‬ﻭﻣﻮﻟﺪﻩ ﺑﺒﻮﺷﻨﺞ ﻟﻠﻨﺼﻒ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪،‬‬
‫ﻭﺫﻛﺮ ﻭﻓﺎﺗﻪ ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺑﻨﺎﻥ ﺍﳋﻄﻴﱯ‬

 ‫ﻋﻠﻲ‪ ،‬ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳛﲕ‪ ،‬ﺍﺑﻦ ﺑﻨﺎﻥ ﺍﳋﻄﻴﱯ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﲰﻊ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﺍﻟﻜﺮﳝﻲ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻼ ﻧﺒﻴﻼﹰ‪ ،‬ﻓﻬﻤﺎ ﻋﺎﺭﻓﹰﺎ ﺑﺄﻳﺎﻡ‬
‫ﺃﲪﺪ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ‪ ،‬ﻭﺍﺑﻦ ﺷﺎﻫﲔ‪ ،‬ﻭﺍﺑﻦ ﺯﻗﻮﻳﻪ‪ .‬ﻭﻛﺎﻥ ﺛﻘﺔ ﻓﺎﺿ ﹰ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺍﳋﻠﻔﺎﺀ‪ .‬ﻭﺻﻨﻒ ﺗﺎﺭﳜﹰﺎ ﻛﺒﲑﹰﺍ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻨﲔ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺎﻷﺩﺏ‪ ،‬ﺭﻛﻴﻨﹰﺎ ﻋﺎﻗﻼﹰ‪ ،‬ﺫﺍ ﺭﺍﻱ‬
‫ﻳﺘﺤﺮﻯ ﺍﻟﺼﺪﻕ‪ .‬ﻭﻟﺪ ﺍﳋﻄﻴﱯ ﰲ ﳏﺮﻡ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﺎﺕ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﲬﺴﲔ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﺧﻼﻓﺔ ﺍﳌﻄﻴﻊ ﷲ‪.‬‬

‫ﺣﺪﺙ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻷﺯﻫﺮﻱ ﻳﻘﻮﻝ‪ :‬ﺟﺎﺀ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ‪ ،‬ﻭﺇﲰﺎﻋﻴﻞ ﺍﳋﻄﻴﱯ ﺇﱃ ﻣﻨﺰﻝ ﺃﰊ ﻋﺒﺪ‬
‫ﺍﻟﺼﻤﺪ ﺍﳍﺎﴰﻲ‪ ،‬ﻓﻘﺪﻡ ﺇﲰﺎﻋﻴﻞ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﻓﺘﺄﺧﺮ ﺃﺑﻮ ﺑﻜﺮ ﻭﻗﺪﻡ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﳌﺎ ﺍﺳﺘﺄﺫﻥ ﺇﲰﺎﻋﻴﻞ ﺃﺫﻥ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﺃﺩﺧﻞ ﻭﻣﻦ ﺃﻧﺎ ﻣﻌﻪ؟‪.‬‬
‫ﻭﺣﺪﺙ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﺭﺯﻗﻮﻳﻪ‪ ،‬ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺍﳋﻄﻴﱯ ﻗﺎﻝ‪ :‬ﻭﺟﻪ ﺇﱃ ﺍﻟﺮﺍﺿﻲ ﺑﺎﷲ ﻟﻴﻠﺔ ﻋﻴﺪ ﻓﻄﺮ‪ ،‬ﻓﺤﻤﻠﺖ ﺇﻟﻴﻪ‬
‫ﺭﺍﻛﺒﹰﺎ ﺑﻐﻠﺔ‪ ،‬ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ ﻭﻫﻮ ﺟﺎﻟﺲ ﰲ ﺍﻟﺸﻤﻮﻉ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻳﺎ ﺇﲰﺎﻋﻴﻞ‪ :‬ﺇﱐ ﻋﺰﻣﺎﺕ ﰲ ﻏ ٍﺪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‬
‫ﺑﺎﻟﻨﺎﺱ ﰲ ﺍﳌﺼﻠﻰ‪ ،‬ﻓﻤﺎ ﺃﻗﻮﻝ ﺇﺫﺍ ﺍﻧﺘﻬﻴﺖ ﰲ ﺍﳋﻄﺒﺔ ﺇﱃ ﺍﻟﺪﻋﺎﺀ ﻟﻨﻔﺴﻲ؟ ﻗﺎﻝ‪ :‬ﻓﺄﻃﺮﻗﺖ ﰒ ﻗﻠﺖ ﻳﻘﻮﻝ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ‪) :‬ﺭﺏ ﺃﻭﺯﻋﲏ ﺃﻥ ﺃﺷﻜﺮ ﻧﻌﻤﺘﻚ ﺍﻟﱵ ﺃﻧﻌﻤﺖ ﻋﻠﻲ ﻭﻋﻠﻰ ﻭﺍﻟﺪﻱ‪ ،‬ﻭﺃﻥ ﺃﻋﻤﻞ ﺻﺎﳊﹰﺎ ﺗﺮﺿﺎﻩ‪ ،‬ﻭﺃﺩﺧﻠﲏ‬
‫ﺑﺮﲪﺘﻚ ﰲ ﻋﺒﺎﺩﻙ ﺍﻟﺼﺎﳊﲔ(؟ ﻓﻘﺎﻝ ﺣﺴﺒﻚ‪ ،‬ﰒ ﺃﻣﺮﱐ ﺑﺎﻻﻧﺼﺮﺍﻑ‪ ،‬ﻭﺃﺗﺒﻌﲏ ﲞﺎﺩﻡ‪ ،‬ﻓﺪﻓﻊ ﺇﱃ ﺧﺮﻳﻄﺔ ﻓﻴﻬﺎ‬
‫ﺃﺭﺑﻌﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺪﻧﺎﻧﲑ ﲬﺴﻤﺎﺋﺔ‪ ،‬ﻓﺄﺧﺬ ﺍﳋﺎﺩﻡ ﻣﻨﻬﺎ ﻟﻨﻔﺴﻪ ﻣﺎﺋﺔ ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻲ ﺍﳋﻀﲑﻱ‬

‫ﻼ ﻣﺘﻤﻴﺰﹰﺍ ﻟﺴﻨﺎﹰ‪ ،‬ﺫﺍ ﺑﻼﻏﺔ ﻭﺑﺮﺍﻋﺔ‪ ،‬ﻭﻟﻪ ﰲ ﺫﻟﻚ ﺗﺼﺎﻧﻴﻒ‬

‫ﻣﻦ ﺃﻋﻤﺎﻝ ﺩﺟﻴﻞ‪ ،‬ﰒ ﻣﻦ ﻧﺎﺣﻴﺔ ﻬﻧﺮ ﺗﺎﺏ‪ ،‬ﻛﺎﻥ ﻓﺎﺿ ﹰ‬
‫ﻣﻌﺮﻭﻓﺔ ﻣﺘﺪﻭﻟﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳋﻮﻝ ﻛﺎﻥ ﻋﻠﻴﻪ ﻏﺎﻟﺒﺎﹰ‪ ،‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﻗﺮﺃ ﺍﻷﺩﺏ ﻋﻠﻰ ﺃﰊ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﺃﰊ‬
‫ﻣﻨﺼﻮﺭ‪ ،‬ﻣﻮﻫﻮﺏ ﺑﻦ ﺍﳋﻀﺮ ﺍﳉﻮﺍﻟﻴﻘﻲ‪ ،‬ﻭﻋﻠﻰ ﺃﰊ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺍﻷﻧﻴﺎﺭﻱ‪ ،‬ﻭﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﺣﻴﻢ ﺍﻟﺴﻠﻤﻲ ﺑﻦ ﺍﻟﻌﺼﺎﺭ‪ ،‬ﻭﺃﺩﺭﻙ ﺍﺑﻦ ﺍﳋﺸﺎﺏ ﺃﺑﺎ ﳏﻤﺪ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﻋﻠﻤﹰﺎ ﲨﺎﹰ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﺍﻟﻐﻨﺎﺋﻢ ﺑﻦ‬
‫ﺣﺒﺸﻲ‪ ،‬ﻭﻛﺎﻥ ﻭﺭﻋﹰﺎ ﺯﺍﻫﺪﹰﺍ ﺗﻘﻴﺎﹰ‪ ،‬ﺭﺣﻞ ﺇﱃ ﺍﳌﻮﺻﻞ‪ ،‬ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﰲ ﺩﺍﺭ ﺍﳊﺪﻳﺚ ﻋﺪﺓ ﺳﻨﲔ‪ ،‬ﰒ ﺍﺷﺘﺎﻕ ﺇﱃ ﻭﻃﻨﻪ‪،‬‬
‫ﻓﺮﺟﻊ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﻤﺎﺕ ﻬﺑﺎ ﰲ ﺻﻔﺮ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻭﺭﺳﺎﺋﻞ ﻣﺪﻭﻧﺔ ﻭﺧﻄﺐ‪ ،‬ﻭﺩﻳﻮﺍﻥ‬
‫ﺷﻌﺮ‪ ،‬ﻭﻛﺘﺎﺏ ﺟﻴﺪ ﰲ ﻋﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺭﺃﻳﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻻ ﻋﺎﱂ ﻳﺒﻘﻰ ﻭﻻ ﺟﺎﻫﻞ ‪ ...‬ﻭﻻ ﻧﺒﻴﻪ ﻻ ﻭﻻ ﺧﺎﻣﻞ‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﻣﻬﻴﻊ ﻻﺣﺐ ‪ ...‬ﻳﻮﺩﻱ ﺃﺧﻮ ﺍﻟﻴﻘﻈﺔ ﻭﺍﻟﻐﺎﻓﻞ‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺑﻦ ﺍﻟﻌﻄﺎﺭ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‬

‫ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﲑ‪ ،‬ﺑﻐﺪﺍﺩﻱ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻮﻳﻪ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪:‬‬
‫ﻛﺘﺎﺏ ﺍﳌﺒﺘﺪﺇ‪.‬‬
 ‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺑﻦ ﻋﻴﺬﻭﻥ‪ ،‬ﺑﻦ ﻫﺎﺭﻭﻥ‬

‫ﺍﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻔﺎﱄ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻣﻮﱃ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻭﻟﺪ‬
‫ﲟﻨﺎﺯﺟﺮﺩ ﻣﻦ ﺩﻳﺎﺭ ﺑﻜﺮ‪ ،‬ﻭﺩﺧﻞ ﺑﻐﺪﺍﺩ ﺳﻨﺔ ﺛﻼﺙ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﺇﱃ ﺳﻨﺔ ﲦﺎﻥ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻣﺎﺕ‬
‫ﺑﻘﺮﻃﺒﺔ ﰲ ﺭﺑﻴﻊ ﺍﻵﺧﺮ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﰲ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﰲ ﺃﻳﺎﻡ ﺍﳊﻜﻢ ﺍﳌﺴﺘﻨﺼﺮ‬
‫ﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﲰﻊ ﻣﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻭﺃﰊ ﺳﻌﻴﺪ ﻻﺣﺴﲔ ﺑﻦ ﻋﻠﻲ‪،‬‬
‫ﺑﻦ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ‪ ،‬ﺑﻦ ﺻﺎﱀ‪ ،‬ﺑﻦ ﻋﺎﺻﻢ‪ ،‬ﺑﻦ ﺯﻓﺮ ﺍﻟﻌﺪﻭﻱ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻭﺍﰊ ﺑﻜﺮ ﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻭﺃﰊ‬
‫ﻋﺒﺪ ﺍﷲ ﻧﻔﻄﻮﻳﻪ‪ ،‬ﻭﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺧﻔﺶ‪ ،‬ﻭﻗﺮﺃ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻋﻠﻰ ﺍﺑﻦ‬
‫ﺩﺭﺳﺘﻮﻳﻪ‪ ،‬ﻭﺳﺄﻟﻪ ﻋﻨﻪ ﺣﺮﻓﹰﺎ ﺣﺮﻓﺎﹰ‪ ،‬ﻭﺃﻣﺎ ﻧﺴﺒﺘﻪ‪ :‬ﻓﻬﻮ ﻧﺴﻮﺏ ﺇﱃ ﻗﺎﱄ ﻗﻼ‪ ،‬ﺑﻠﺪ ﻣﻦ ﺃﻋﻤﻼ ﺃﺭﻣﻴﻨﻴﺔ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﱄ‪ :‬ﳌﺎ‬
‫ﺩﺧﻠﺖ ﺑﻐﺪﺍﺩ‪ ،‬ﺍﻧﺘﺴﺒﺖ ﺇﱃ ﻗﺎﱄ ﻗﻼ‪ ،‬ﺭﺟﺎ ﺀ ﺃﻥ ﺃﻧﺘﻔﻊ ﺑﺬﻟﻚ‪ ،‬ﻷﻬﻧﺎ ﺛﻐﺮ ﻣﻦ ﺛﻐﻮﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻻ ﻳﺰﺍﻝ ﻬﺑﺎ‬
‫ﺍﳌﺮﺍﺑﻄﻮﻥ‪ ،‬ﻓﻠﻤﺎ ﺗﺄﺩﺏ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺭﺃﻯ ﺃﻧﻪ ﻻﺣﻆ ﻟﻪ ﺑﺎﻟﻌﺮﺍﻕ‪ ،‬ﻗﺼﺪ ﺑﻼﺩ ﺍﻟﻐﺮﺏ‪ ،‬ﻓﻮﺍﻓﺎﻫﺎ ﰲ ﺃﻳﺎﻡ ﺍﳌﺘﻠﻘﺐ‬
‫ﺑﺎﳊﻜﻢ‪ ،‬ﺍﳌﺴﺘﻨﺼﺮ ﺑﺎﷲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺑﻦ ﺍﳊﻜﻢ‪ ،‬ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳌﻠﻚ‪ ،‬ﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﺑﻦ ﺍﳊﻜﻢ‪ ،‬ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ‪ ،‬ﺑﻦ ﺃﻣﻴﺔ‪ ،‬ﻳﻦ ﻋﺒﺪ ﴰﺲ‪ ،‬ﺍﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﺍ ﺃﻭﻝ ﻣﻦ‬
‫ﺩﻋﻲ ﻣﻦ ﻫﺆﻻﺀ ﺑﺎﻟﻐﺮﺏ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﺍﳌﺘﻮﻟﻮﻥ ﻗﺒﻠﻪ ﻳﺪﻋﻮ ﺑﺒﲏ ﺍﳋﻼﺋﻒ‪ .‬ﻓﻮﻓﺪ ﺍﻟﻘﺎﱄ ﺇﱃ ﺍﻟﻐﺮﺏ‪ ،‬ﰲ‬
‫ﺳﻨﺔ ﺛﻼﺛﻲ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻓﺄﻛﺮﻣﻪ ﺻﺎﺣﺐ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺃﻓﻀﻞ ﻋﻠﻴﻪ ﺇﻓﻀﺎ ﹰﻻ ﻋﻤﻪ‪ ،‬ﻭﺍﻧﻘﻄﻊ ﻫﻨﺎﻙ ﺑﻘﻴﺔ ﻋﻤﺮﻩ‪ ،‬ﻭﻫﻨﺎﻙ‬
‫ﺃﻣﻠﻰ ﻛﺘﺒﻪ ﺃﻛﺜﺮﻫﺎ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ‪ ،‬ﻣﻨﻬﺎ ﻛﺘﺎﺏ ﺍﻷﻣﺎﱄ‪ ،‬ﻣﻌﺮﻭﻑ ﺑﻴﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﺜﲑ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻏﺎﻳﺔ ﰲ ﻣﻌﻨﺎﻩ‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪ :‬ﻛﺘﺎﺏ ﻧﻮﺍﺩﺭ ﺃﰊ ﻋﻠﻲ‪ ،‬ﻣﺒﺎﺭ ﻟﻜﺘﺎﺏ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﺍﻟﺬﻱ ﲨﻌﻪ ﺍﳌﱪﺩ‪ ،‬ﻭﻟﺌﻦ ﻛﺎﻥ ﻛﺘﺎﺏ ﺃﰊ‬
‫ﺍﻟﻌﺒﺎﺱ ﺃﻛﺜﺮ ﳓﻮﹰﺍ ﻭﺧﱪﺍﹰ‪ ،‬ﻓﺈﻥ ﻛﺘﺎﺏ ﺃﰊ ﻋﻠﻲ ﺃﻛﺜﺮ ﻟﻐﺔ ﻭﺷﻌﺮﺍﹰ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻤﺪﻭﺩ ﻭﺍﳌﻘﺼﻮﺭ‪ ،‬ﺭﺗﺒﻪ ﻋﻠﻰ‬
‫ﺍﻟﺘﻔﻌﻴﻞ‪ ،‬ﻭﳐﺎﺭﺝ ﺍﳊﺮﻭﻑ ﻣﻦ ﺍﳊﻠﻖ‪ ،‬ﻣﺴﺘﻘﻰ ﰲ ﺑﺎﺑﻪ‪ ،‬ﻻ ﻳﺸﺬ ﻣﻨﻪ ﺷﻲﺀ ﰲ ﻣﻌﻨﺎﻩ‪ ،‬ﱂ ﻳﻮﺿﻊ ﻣﺜﻠﻪ‪ ،‬ﻛﺘﺎﺏ ﻣﻘﺎﺗﻞ‬
‫ﺍﻟﻔﺮﺳﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﺴﺒﻊ ﺍﻟﻄﻮﺍﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﺎﺭﻉ ﰲ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺣﺮﻑ ﺍﳌﻌﺠﻢ‪ ،‬ﲨﻊ ﻓﻴﻪ ﻛﺘﺐ ﺍﻟﻠﻐﺔ‪،‬‬
‫ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺁﻻﻑ ﻭﺭﻗﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻭﻻ ﻧﻌﻠﻢ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﺃﻟﻒ ﻣﺜﻠﻪ‪.‬‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻃﺮﺧﺎﻥ‪ ،‬ﺑﻦ ﺍﳊﻜﻢ‪ :‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮﳏﻤﺪ ﺍﻟﻌﺮﰊ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺒﺎﺭﻉ ﻷﰊ ﻋﻠﻲ‬
‫ﺍﻟﻘﺎﱄ‪ ،‬ﳛﺘﻮﻱ ﻋﻠﻰ ﻣﺎﺋﺔ ﳎﻠﺪ‪ ،‬ﱂ ﻳﺼﻨﻒ ﻣﺜﻠﻪ ﰲ ﺍﻹﺣﺎﻃﺔ ﻭﺍﻻﺳﺘﻴﻌﺎﺏ‪ ،‬ﺇﱃ ﻛﺘﺐ ﻛﺜﲑﺓ ﺍﺭﲡﻠﻬﺎ ﻭﺃﻣﻼﻫﺎ ﻋﻦ‬
‫ﻇﻬﺮ ﻗﻠﺐ ﻛﻠﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻭﳑﻦ ﺭﻭﻯ ﻋﻦ ﺍﻟﻘﺎﱄ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺍﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺰﺑﻴﺪﻱ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﳐﺘﺼﺮ‬
‫ﺍﻟﻌﲔ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻭﻛﺎﻥ ﺣﻴﻨﺌﺬ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻭﻟﻜﻦ ﻋﺮﻑ ﻓﻀﻞ ﺃﰊ ﻋﻠﻲ ﻓﻤﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﺧﺘﺺ ﺑﻪ‬
‫ﺍﺳﺘﻔﺎﺩ ﻣﻨﻪ‪ ،‬ﻭﺃﻗﺮ ﻟﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻭﻛﺎﻥ ﺃﻗﺎﻡ ﺑﺒﻐﺪﺍﺩ ﲬﺴﹰﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﰒ ﺧﺮﺝ ﻣﻨﻬﺎ ﻗﺎﺻﺪﹰﺍ ﺇﱃ ﺍﳌﻐﺮﺏ‪ ،‬ﺳﻨﺔ ﲦﺎﻥ ﻭﻋﺸﺮﻱ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻭﺻﻞ ﺇﱃ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﰲ ﺳﻨﺔ ﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﺃﻳﺎﻡ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺎﺹ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻨﻪ ﺍﻷﻣﲑ ﺃﺑﻮ‬
‫ﺍﻟﻌﺎﺱ‪ ،‬ﺍﳊﻜﻢ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﻦ ﺃﺣﺐ ﻣﻠﻮﻙ ﺍﻷﻧﺪﻟﺲ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﺍﺷﺘﻐﺎ ﹰﻻ ﺑﻪ‪ ،‬ﻭﺣﺮﺻﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﺘﻠﻘﺎﻩ‬
‫ﺑﺎﳉﻤﻴﻞ‪ ،‬ﻭﺣﻈﻲ ﻋﻨﺪﻩ‪ ،‬ﻭﻗﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﺑﺎﻟﻎ ﰲ ﺇﻛﺮﺍﻣﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻛﺘﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﺭﻏﺒﻪ ﰲ ﺍﻟﻮﻓﻮﺩ‬
 ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺳﺘﻮﻃﻦ ﻗﺮﻃﺒﺔ‪ ،‬ﻭﻧﺸﺮ ﻋﻠﻤﻪ ﻬﺑﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﺘﻘﺪﻣﹰﺎ ﻓﻴﻬﺎ‪ ،‬ﻣﺘﻘﻨﹰﺎ ﳍﺎ‪ ،‬ﻓﺎﺳﺘﻔﺎﺩ ﺍﻟﻨﺎﺱ ﻣﻨﻪ‪ ،‬ﻭﻋﻮﻟﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﲣﺬﻭﻩ ﺣﺠﺔ‬
‫ﻓﻴﻤﺎ ﻧﻘﻠﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻛﺘﺒﻪ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻟﺘﻘﻴﻴﺪ‪ ،‬ﻭﺍﻟﻀﺒﻂ ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﻗﺪ ﺃﻟﻒ ﰲ ﻋﻠﻤﻪ ﺍﻟﺬﻱ ﺍﺧﺘﺺ ﺑﻪ ﺗﺂﻟﻴﻒ‬
‫ﻣﺸﻬﻮﺭﺓ‪ ،‬ﺗﺪﻝ ﻋﻠﻰ ﺳﻌﺔ ﻋﻠﻤﻪ ﻭﺭﻭﺍﻳﺘﻪ‪ ،‬ﻭﺣﺪﺙ ﻋﻨﻪ ﲨﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻭﻟﻌﻠﻪ ﺁﺧﺮ ﻣﻦ ﺣﺪﺙ ﻋﻨﻪ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺃﺑﺎﻥ‪ ،‬ﺑﻦ ﺳﻴﺪ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺁﻧﻔﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﻋﻠﻢ‬
‫ﺍﻟﻨﺎﺱ ﺑﻨﺤﻮ ﺍﻟﺒﺼﺮﻳﲔ‪ ،‬ﻭﺃﺭﻭﺍﻫﻢ ﻟﻠﺸﻌﺮ ﻣﻊ ﺍﻟﻠﻐﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪ‪ :‬ﻭﺳﺄﻟﺘﻪ ﱂ ﻗﻴﻞ ﻟﻪ ﺍﻟﻘﺎﱄ؟ ﻓﻘﺎﻝ‪ :‬ﳌﺎ ﺍﳓﺪﺭﻧﺎ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻛﻨﺎ ﰲ ﺭﻓﻘﺔ ﻓﻴﻬﺎ ﺃﻫﻞ ﻗﺎﱄ ﻗﻼ‪ ،‬ﻭﻫﻲ ﻗﺮﻳﺔ‬
‫ﻣﻦ ﻗﺮﻯ ﻣﻨﺎﺯﺟﺮﺩ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻜﺮﻣﻮﻥ ﳌﻜﺎﻬﻧﻢ ﻣﻦ ﺍﻟﺜﻐﺮ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﺖ ﺑﻐﺪﺍﺩ‪ ،‬ﻧﺴﺒﺖ ﺇﻟﻴﻬﻢ ﻟﻜﻮﱐ ﻣﻌﻬﻢ‪ ،‬ﻭﺛﺒﺖ‬
‫ﺫﻟﻚ ﻋﻠﻲ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻭﻛﺎﻥ ﺍﳊﻜﻢ ﺍﳌﺴﺘﻨﺜﺮ ﻗﺒﻞ ﻭﻻﻳﺘﻪ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﺻﺎﺭﺕ ﺇﻟﻴﻪ‪ ،‬ﻳﺒﻌﺜﻪ ﻋﻠﻰ ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻭﻳﻨﺸﻄﻪ‬
‫ﺑﻮﺍﺳﻊ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﻳﺸﺮﺡ ﺻﺪﺭﻩ ﺑﺎﻹﺟﺰﺍﻝ ﰲ ﺍﻹﻛﺮﺍﻡ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻧﻪ ﺑﺎﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻟﻜﺜﺮﺓ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﻭﺻﻮﻟﻪ‬
‫ﺇﻟﻴﻬﻢ ﻣﻨﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻠﻔﻲ ﺑﺈﺳﻨﺎﺩ ﻟﻪ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﳊﻜﻢ‪ ،‬ﻣﻨﺬﺭ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺒﻮﻟﻄﻲ ﻗﺎﻝ‪ :‬ﻛﺘﺒﺖ ﺇﱃ ﺃﰊ ﻋﻠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﻘﺎﱄ‪،‬‬
‫ﺃﺳﺘﻌﲑ ﻣﻨﻪ ﻛﺘﺎﺑﹰﺎ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ﻭﻗﻠﺖ‪:‬‬
‫ﲝﻖ ﺭﺋﻢ ﻣﻔﻬﻒ ‪ ...‬ﻭﺻﺪﻏﻪ ﺍﳌﺘﻠﻄﻒ‬
‫ﺍﺑﻌﺚ ﺇﱃ ﲜﺰﺀ ‪ ...‬ﻣﻦ ﺍﻟﻐﺮﻳﺐ ﺍﳌﺼﻨﻒ‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﺟﺎﺑﲏ ﻭﻗﻀﻰ ﺣﺎﺟﱵ‪،‬‬
‫ﻭﺣﻖ ﺩﺭ ﺗﺄﻟﻒ ‪ ...‬ﺑﻔﻴﻚ ﺃﻱ ﺗﺄﻟﻒ‬
‫ﻭﻟﻮ ﺑﻌﺜﺖ ﺑﻨﻔﺴﻲ ‪ ...‬ﺇﻟﻴﻚ ﻣﺎ ﻛﻨﺖ ﺃﺳﺮﻑ‬

‫ﺍﺑﻦ ﺻﺎﱀ‪ ،‬ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬

‫ﺍﺑﻦ ﺻﺎﱀ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺍﻟﺼﻔﺎﺭ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ‪ ،‬ﻋﻼﻣﺔ ﺑﺎﻟﻨﺤﻮ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻣﺬﻛﻮﺭ ﺑﺎﻟﺜﻘﺔ ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﺻﺤﺐ ﺍﳌﱪﺩ‬
‫ﺻﺤﺒﺔ ﺍﺷﺘﻬﺮ ﻬﺑﺎ ﻭﺭﻭﻯ ﻋﻨﻪ‪ ،‬ﻭﲰﻊ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﺭﻭﻯ ﺍﻟﻜﺒﲑ‪ ،‬ﺃﺩﺭﻛﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﺛﻘﺔ‪ ،‬ﺻﺎﻡ ﺃﺭﺑﻌﺔ‬
‫ﻭﲦﺎﻧﲔ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻌﺼﺒﹰﺎ ﻟﻠﺴﻨﺔ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ‬
‫ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺩﻓﻦ ﺑﻘﺮﺏ ﻗﱪ ﻣﻌﺮﻭﻑ ﺍﻟﻜﺮﺧﻲ‪ ،‬ﺑﻴﻨﻬﻤﺎ ﻋﺮﺽ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺩﻭﻥ ﻗﱪ ﺃﰊ ﺑﻜﺮ ﺍﻵﺩﻣﻲ‪،‬‬
‫ﻭﺃﰊ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﺍﻥ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﺃﻧﺸﺪﱐ ﺍﻟﺼﻔﺎﺭ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻼ‬
‫ﻼ ﻭﻣﺮﺣﺒﹰﺎ ‪ ...‬ﻭﺇﻥ ﻏﺒﺖ ﺣﻮ ﹰﻻ ﻻ ﺃﺭﻯ ﻣﻨﻜﻢ ﺭﺳ ﹰ‬ ‫ﺇﺫﺍ ﻇﺮﺗﻜﻢ ﻻﻗﻴﺖ ﺃﻫ ﹰ‬
‫ﻭﺇﻥ ﺟﺌﺖ ﱂ ﺃﻋﺪﻡ ﺃﻻ ﻗﺪ ﺟﻔﻮﺗﻨﺎ ‪ ...‬ﻭﻗﺪ ﻛﻨﺖ ﺯﻭﺍﺭﹰﺍ ﻓﻤﺎ ﺑﺎﻟﻨﺎ ﻧﻘﻠﻰ‬
‫ﺃﰲ ﺍﳊﻖ ﺃﻥ ﺃﺭﺿﻰ ﺑﺬﻟﻚ ﻣﻨﻜﻢ ‪ ...‬ﺑﻞ ﺍﻟﻀﻴﻢ ﺃﻥ ﺃﺭﺿﻰ ﺑﺬﺍ ﻣﻨﻜﻢ ﻓﻌﻼ‬
‫ﻼ‬
‫ﻭﻟﻜﻨﲏ ﺃﻋﻄﻲ ﺻﻔﺎﺀ ﻣﻮﺩﰐ ‪ ...‬ﳌﻦ ﻻ ﻳﺮﻯ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﻟﻪ ﻓﻀ ﹰ‬
 ‫ﻭﺃﺳﺘﻌﻤﻞ ﺍﻹﻧﺼﺎﻑ ﰲ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ‪ ...‬ﻓﻼ ﺃﺻﻞ ﺍﳉﺎﰲ ﻭﻻ ﺃﻗﻄﻊ ﺍﳊﺒﻼ‬
‫ﻭﺃﺧﻀﻊ ﷲ ﺍﻟﺬﻱ ﻫﻮ ﺧﺎﻟﻘﻲ ‪ ...‬ﻭﻟﻦ ﺃﻋﻄﻲ ﺍﳌﺨﻠﻮﻕ ﻣﻦ ﻧﻔﺴﻲ ﺍﻟﺬﻻ‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺍﻟﻮﺛﺎﰊ‬

‫ﺃﺑﻮ ﻃﺎﻫﺮ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻟﻪ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﺑﺎﻷﺩﺏ‪ ،‬ﻭﻃﺒﻊ ﺟﻮﺍﺩ ﺑﺎﻟﺸﻌﺮ‪ ،‬ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺛﻼﺛﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻭﻣﻦ ﺧﻄﻪ ﻧﻘﻠﺖ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺑﺄﺻﻔﻬﺎﻥ ﰲ ﺻﻨﻌﺔ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺘﺮﺳﻞ‪ ،‬ﺃﻓﻀﻞ ﻣﻨﻪ‪ ،‬ﺃﺿﺮ‬
‫ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ‪ ،‬ﻭﺍﻓﺘﻘﺮ ﻭﻇﻬﺮ ﺍﳋﻠﻞ ﰲ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﺣﱴ ﻛﺎﺩ ﺃﻥ ﳜﺘﻠﻂ‪ ،‬ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﺩﺍﺭﻩ ﺑﺄﺻﺒﻬﺎﻥ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺖ‬
‫ﺃﺳﺮﻉ ﺑﺪﻳﻬﺔ ﻣﻨﻪ ﰲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ‪ .‬ﺍﻓﺘﺮﺣﺖ ﻋﻠﻴﻪ ﺭﺳﺎﻟﺔ ﻓﻘﺎﻝ ﱄ‪ :‬ﺧﺬ ﺍﻟﻘﻠﻢ ﻭﺍﻛﺘﺐ‪ ،‬ﻭﺃﻣﻠﻰ ﻋﻠﻲ ﰲ ﺍﳊﺎﻝ ﺑﻼ‬
‫ﺗﺮﻭ ﻭﻻ ﺗﻔﻜﺮ‪ ،‬ﻛﺄﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ‪ ،‬ﺇﻻ ﺃﱐ ﲰﻌﺖ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻪ ﳜﻞ ﺑﺎﻟﺼﻠﻮﺍﺕ ﺍﳌﻔﺮﻭﺿﺔ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫ﲝﺎﻟﻪ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﻋﻨﻪ ﺍﻟﺴﻤﻌﺎﱐ ﺃﺷﻌﺎﺭﹰﺍ ﻟﻪ ﻣﻨﻬﺎ‪:‬‬
‫ﺃﺷﺎﻋﻮﺍ ﻓﻘﺎﻟﻮﺍ ﻭﻗﻔﺔ ﻭﻭﺩﺍﻉ ‪ ...‬ﻭﺯﻣﺖ ﻣﻄﺎﻳﺎ ﻟﻠﺮﺣﻴﻞ ﺳﺮﺍﻉ‬
‫ﻓﻘﻠﺖ‪ :‬ﻭﺩﺍﻉ ﻻ ﺃﻃﻴﻖ ﻋﻴﺎﻧﻪ ‪ ...‬ﻛﻔﺎﱐ ﻣﻦ ﺍﻟﺒﲔ ﺍﳌﺸﺘﺖ ﲰﺎﻉ‬
‫ﻭﱂ ﳝﻠﻚ ﺍﻟﻜﺘﻤﺎﻥ ﻗﻠﺐ ﻣﻠﻜﺘﻪ ‪ ...‬ﻭﻋﻨﺪ ﺍﻟﻨﻮﻯ ﺳﺮ ﺍﻟﻜﺘﻮﻡ ﻣﺬﺍﻉ‬
‫ﻭﺃﻧﺸﺪ ﻋﻨﻪ ﻟﻪ‪:‬‬
‫ﻓﻮ ﺍﷲ ﻻ ﺃﻧﺴﻰ ﻣﺪﻯ ﺍﻟﺪﻫﺮ ﻗﻮﳍﺎ ‪ ...‬ﻭﳓﻦ ﻋﻠﻰ ﺣﺪ ﺍﻟﻮﺩﺍﻉ ﻭﻗﻮﻑ‬
‫ﻭﻟﻠﻨﺎﺭ ﻣﻦ ﲢﺖ ﺍﻟﻀﻠﻮﻉ ﺗﻠﻬﺐ ‪ ...‬ﻭﻟﻠﻤﺎﺀ ﻣﻦ ﻓﻮﻕ ﺍﳋﺪﻭﺩ ﻭﻛﻴﻒ‬
‫ﺃﻻ ﻗﺎﺗﻞ ﺍﷲ ﺍﻟﺼﻮﺭﻑ ﻓﺈﳕﺎ ‪ ...‬ﺗﻔﺮﻕ ﺑﲔ ﻟﻠﺼﺎﺣﺒﲔ ﺻﺮﻭﻑ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ ﻋﻨﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻃﺎﺑﺖ ﻟﻌﻤﺮﻱ ﻋﻠﻰ ﺍﳍﺠﺮﺍ ﺫﻛﺮﺍﻫﺎ ‪ ...‬ﻛﺄﻥ ﻧﻔﺴﻲ ﺗﺮﻯ ﺍﳊﺮﻣﺎﻥ ﺫﻛﺮﺍﻫﺎ‬
‫ﲢﻴﺎ ﺑﻴﺄﺱ ﻭﺗﻔﻨﻴﻬﺎ ﻃﻤﺎﻋﻴﺔ ‪ ...‬ﻫﻞ ﻣﻬﺠﺔ ﺑﺮﺩ ﻳﺄﺱ ﺍﻟﻮﺻﻞ ﺃﺣﻴﺎﻫﺎ؟‬
‫ﻗﺎﻣﺖ ﳍﺎ ﺩﻭﻥ ﺩﻋﻮﻯ ﺍﳊﺐ ﺑﻴﻨﺔ ‪ ...‬ﺑﺸﺎﻫﺪﻳﻦ ﺃﺑﺎﻧﺎ ﺻﺪﻕ ﺩﻋﻮﺍﻫﺎ‬
‫ﺇﺭﺳﺎﻝ ﺷﻜﻮﻯ ﻭﺇﺟﺮﺍﺀ ﺍﻟﺪﻣﻮﻉ ﻣﻌﹰﺎ ‪ ...‬ﻭﺇﻥ ﲢﻘﺒﺖ ﳎﺮﺍﻫﺎ ﻭﻣﺮﺳﺎﻫﺎ‬
‫ﻭﺃﻧﺸﺪ ﻋﻨﻪ ﻟﻪ ﻡ ﻗﺼﻴﺪﺓ‪.‬‬
‫ﻓﻌﺞ ﺻﺎﺡ ﺑﺎﻟﻌﻮﺝ ﺍﻟﻄﻼﺡ ﺇﱃ ﺍﳊﻤﻰ ‪ ...‬ﻭﺯﺭ ﺃﺛﻼﺕ ﺍﻟﻘﺎﻉ ﻃﺎﻝ ﻬﺑﺎ ﺍﻟﻌﻬﺪ‬
‫ﺗﻌﻮﺽ ﻋﻴﻨﹸﺎ ﺑﻌﺪ ﻋﲔ ﺃﻭﺍﻧﺴﹰﺎ ‪ ...‬ﻭﺃﻭﺣﺶ ﺃﺣﺸﺎﺀ ﺗﻀﻤﻨﻬﺎ ﺍﻟﻮﺟﺪ‬
‫ﻭﻣﺎ ﺳﺎﺀﱐ ﻭﺟﺪ ﻭﻻ ﺿﺮﱐ ﻫﻮﻯ ‪ ...‬ﻛﻤﺎ ﺳﺎﺀﱐ ﻫﺞ ﺗﻌﻘﺒﻪ ﺻﺪ‬
‫ﺗﺒﺼﺮ ﺧﻠﻴﻠﻲ ﻣﻦ ﺛﻨﻴﺔ ﺑﺎﺭﻕ ‪ ...‬ﺑﺮﻳﻘﹰﺎ ﻛﺴﻘﻂ ﺍﻟﻨﺎﺭ ﻋﺎﳉﻪ ﺍﻟﺰﻧﺪ‬
‫ﻳﺪﻕ ﻭﺃﺣﻴﺎﻧﹰﺎ ﻳﺮﻕ ﻭﻳﺮﺗﻘﻲ ‪ ...‬ﻭﳜﻔﻰ ﻛﺮﺃﻱ ﺍﻟﻐﻤﺮ ﺇﻣﻀﺎﺅﻩ ﺭﺩ‬
‫ﻓﻴﻘﻀﻰ ﻬﺑﺎ ﻣﻦ ﺫﻛﺮ ﺣﺰﻭﻯ ﻟﻴﺎﻧﺔ ‪ ...‬ﻭﻳﻄﻔﻰ ﻬﺑﺎ ﻡ ﻧﺎﺭ ﻭﺟﺪ ﻬﺑﺎ ﻭﻗﺪ‬
 ‫ﻭﺇﻥ ﻛﺎﻥ ﻋﻬﺪ ﻻﻭﺻﻞ ﺃﺿﺤﻰ ﻧﺴﻴﺌﺔ ‪ ...‬ﻓﻬﺎﻙ ﺃﻟﻴﻞ ﺍﻟﱪﻕ ﺇﺫ ﻋﻬﺪﻩ ﻧﻘﺪ‬
‫ﻭﺷﻢ ﱄ ﻧﺴﻴﻢ ﺍﻟﺮﻳﺢ ﻣﻦ ﺃﻓﻖ ﺍﳊﻤﻰ ‪ ...‬ﻓﻘﺪ ﻋﺒﻖ ﺍﻟﻮﺍﺩﻱ ﻭﻓﺎﺡ ﻬﺑﺎﻻﺭﻧﺪ‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪﻭﺱ ﺍﻟﺪﻫﺎﻥ‬

‫ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺃﻧﻔﻖ ﻣﺎﻟﻪ ﻋﻠﻰ ﺍﻷﺩﺏ‪ ،‬ﻭﺗﻘﺪﻡ ﻓﻴﻪ‪ ،‬ﻭﺑﺮﻉ ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻌﺮﻭﻑ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﻓﺎﺳﺘﻜﺜﺮ ﻣﻨﻪ‪ ،‬ﻭﺣﺼﻞ ﻛﺘﺎﺑﻪ ﻛﺘﺎﺏ ﺍﻟﺼﺤﺎﺡ ﰲ ﺍﻟﻠﻐﺔ ﲞﻄﻪ ﻭﺍﺗﺺ ﺑﺎﺍﻷﻣﲑ ﺃﰊ‬
‫ﺍﻟﻔﻀﻞ ﺍﳌﻴﻜﺎﱄ ﺑﺸﻌﺮ ﻛﺜﲑ‪ ،‬ﰒ ﺃﻭﰐ ﺍﻟﺰﻫﺪ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﳌﺎ ﺃﺯﻣﻊ ﺍﳊﺞ ﻭﺍﻟﺰﻳﺎﺭﺓ‪:‬‬
‫ﻼ ﻭﻭﺩﺩﺕ ﺃﱐ ‪ ...‬ﻣﻠﻜﺖ ﺳﻮﺍﺩ ﻋﻴﲏ ﺃﻣﺘﻄﻴﻪ‬ ‫ﺃﺗﻴﺘﻚ ﺭﺍﺟ ﹰ‬
‫ﻭﻣﺎﱄ ﻻ ﺃﺳﲑ ﻋﻠﻰ ﺍﳌﺎﻗﻲ ‪ ...‬ﺇﱃ ﻗﱪ ﺭﺳﻮﻝ ﺍﷲ ﻓﻴﻪ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﻳﺎ ﺧﲑ ﻣﺒﻌﻮﺙ ﺇﱃ ﺧﲑ ﺃﻣﺔ ‪ ...‬ﻧﺼﺤﺖ ﻭﺑﻠﻐﺖ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻻﻭﺣﻴﺎ‬
‫ﻓﻠﻮ ﻛﺎﻥ ﰲ ﺍﻹﻣﻜﺎﻥ ﺳﻌﻰ ﲟﻘﻠﱵ ‪ ...‬ﺇﻟﻴﻚ ﺭﺳﻮﻝ ﺍﷲ ﺃﻓﻨﻴﺘﻬﺎ ﺳﻌﻴﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻋﺒﺪ ﻋﺼﻰ ﺭﺑﻪ ﻭﻟﻜﻦ ‪ ...‬ﻟﻴﺲ ﺳﻮﻯ ﻭﺍﺣﺪ ﻳﻘﻮﻝ‬
‫ﻼ ‪ ...‬ﻓﺈﳕﺎ ﻇﻨﻪ ﲨﻴﻞ‬
‫ﺇﻥ ﱂ ﻳﻜﻦ ﻓﻌﻠﻪ ﲨﻴ ﹰ‬
‫ﻭﻗﺎﻝ ﻟﺼﺪﻳﻖ ﻟﻪ‪:‬‬
‫ﻧﺼﺤﺘﻚ ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﻓﺎﻗﺒﻞ ‪ ...‬ﻓﺈﱐ ﻧﺎﺻﺢ ﻟﻚ ﺫﻭ ﺻﺪﺍﻗﻪ‬
‫ﺗﻌﻠﻢ ﻣﺎ ﺑﺪﺍ ﻟﻚ ﻣﻦ ﻋﻠﻮﻡ ‪ ...‬ﻓﻤﺎ ﺍﻹﺩﺑﺎﺭ ﺇﻻ ﰲ ﺍﻟﻮﺭﺍﻗﻪ‬
‫ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﲏ ﺃﻥ ﺃﺭﺩﺩ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺷﻌﺎﺭﻩ ﰲ ﺍﻟﻐﺰﻝ ﻭﺍﳌﺪﻳﺢ ﰲ ﻛﺘﺎﰊ ﻫﺬﺍ‪ ،‬ﻓﺎﻧﺘﻬﻴﺖ ﰲ ﺫﻟﻚ ﺇﱃ ﺭﻭﺍﻳﺔ‪...‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﻤﻲ ﺍﻟﻨﺤﻮﻱ‬

‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ ،‬ﻛﺘﺎﺏ ﺍﳍﻤﺰ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻞ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﺑﻦ ﺣﺒﻴﺐ‬

‫ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻜﺎﺗﺐ ﺑﺈﺷﺒﻴﻠﻴﺔ ﻓﻴﻘﺎﻝ‪ :‬ﻟﻪ ﻭﻷﺑﻴﻪ ﻗﺪﻡ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﻛﺜﲑ ﺗﻘﻮﻟﻪ ﺑﻔﻀﻞ ﺃﺩﺑﻪ‪ .‬ﻭﻟﻪ ﻛﺘﺎﺏ ﰲ‬
‫ﻓﻀﻞ ﺍﻟﺮﺑﻴﻊ‪ .‬ﻣﺎﺕ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺏ ﳏﻤﺪ ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺳﻨﺔ ﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺑﺈﺷﺒﻴﻠﻴﺔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ‬
‫ﺍﻟﺮﺑﻴﻊ‪:‬‬
‫ﺃﺑﺸﺮ ﻓﻘﺪ ﺳﻔﺮ ﺍﻟﺜﺮﻯ ﻋﻦ ﺑﺸﺮﻩ ‪ ...‬ﻭﺃﺗﺎﻙ ﻳﻨﺸﺮ ﻣﺎ ﻃﻮﻯ ﻣﻦ ﻧﺸﺮﻩ‬
 ‫ﻣﺘﺤﺼﻨﹰﺎ ﻣﻦ ﺣﺴﻨﻪ ﰲ ﻣﻌﻘﻞ ‪ ...‬ﻋﻘﻞ ﺍﻟﻌﻴﻮﻥ ﻋﻠﻰ ﺭﻋﺎﻳﺔ ﺯﻫﺮﻩ‬
‫ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺳﺤﺐ ﺍﻟﺴﺤﺎﺏ ﺫﻳﻮﻟﻪ ‪ ...‬ﻓﻴﻪ ﻭﺩﺭ ﻋﻠﻴﻪ ﺃﻧﻔﺲ ﺩﺭﻩ‬
‫ﺷﻬﺮ ﻛﺄﻥ ﺍﳊﺎﺟﺐ ﺑﻦ ﳏﻤﺪ ‪ ...‬ﺃﻟﻘﻰ ﻋﻠﻴﻪ ﻣﺴﺤﺔ ﻣﻦ ﺑﺸﺮﻩ‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳎﻤﻊ ﺍﻷﺧﺒﺎﺭﻱ‬

‫ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺃﺣﺪ ﺃﺻﺤﺎﺏ ﺍﻟﺴﲑ ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻣﻌﺮﻭﻑ ﺑﺼﺤﺒﺔ ﺍﻟﻮﺍﻗﺪﻱ ﺍﳌﺨﺘﺺ‬
‫ﺑﻪ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺒﻊ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻟﻪ ﻣﻦ ﺍﻟﺘﺼﻨﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻣﻐﺎﺯﻳﻪ‪،‬‬
‫ﻭﺳﺮﺍﻳﺎﻩ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻣﻮﻫﻮﺏ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ‬

‫ﺍﺑﻦ ﺍﳋﻀﺮ‪ ،‬ﺑﻦ ﺍﳉﻮﺍﻟﻴﻖ‪ ،‬ﻳﻜﲎ ﺃﺑﺎ ﳏﻤﺪ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻷﺩﺏ‪ ،‬ﺑﻌﺪ ﺃﺑﻴﻪ ﺃﰊ ﻣﻨﺼﻮﺭ ﺑﺎﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﺧﺘﺺ‬
‫ﺑﺘﺄﺩﻳﺐ ﻭﻟﺪ ﺍﳋﻠﻔﺎﺀ‪ ،‬ﻣﺎﺕ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﲬﺲ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻠﻴﺢ ﺍﳋﻂ‪ ،‬ﺟﻴﺪ ﺍﻟﻀﺒﻂ‪ ،‬ﻳﺸﺒﻪ‬
‫ﺧﻄﻪ ﺧﻂ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻣﻌﺮﻓﺔ ﺣﺴﻨﺔ ﺑﺎﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺣﻠﻘﺔ ﲜﺎﻣﻊ ﺍﻟﻘﺼﺮ‪ ،‬ﻳﻘﺮﺉ ﻓﻴﻬﺎ ﺍﻷﺩﺏ‬
‫ﻛﻞ ﲨﻌﺔ‪ .‬ﲰﻊ ﻣﻨﻪ ﺍﺑﻦ ﺍﻷﺧﻀﺮ‪ ،‬ﻭﺍﺑﻦ ﲪﺪﻭﻥ ﺍﳊﺴﻦ ﺗﺎﺝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻏﲑﳘﺎ‪ .‬ﻭﻣﻮﻟﺪﻩ ﰲ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﱵ‬
‫ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺧﻴﻪ ﺇﺳﺤﺎﻕ ﰲ ﺍﳌﻮﻟﺪ ﺳﻨﺔ ﻭﻧﺼﻒ‪ ،‬ﻭﰲ ﺍﻟﻮﻓﺎﺓ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪.‬‬
‫ﺣﺪﺛﺖ ﺃﻥ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻓﻄﲑﺍ‪ ،‬ﻧﺎﻇﺮ ﻭﺍﺳﻂ ﻭﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻮﺍﺣﻲ‪ ،‬ﺩﺧﻞ‬
‫ﻳﻮﻣﹰﺎ ﺇﱃ ﺑﻌﺾ ﺍﻟﻮﺯﺭﺍﺀ ﰲ ﺃﻳﺎﻡ ﺍﳌﺴﺘﻀﻴﺊ ﺑﺎﷲ ‪ -‬ﺳﻘﻰ ﺍﷲ ﻋﻬﻮﺩﻩ ﺻﻮﺏ ﺍﻟﺮﺿﻮﺍﻥ‪ - ،‬ﻓﺮﺃﻯ ﰲ ﳎﻠﺴﻪ ﺍﻟﺬﻱ‬
‫ﻼ ﱂ ﻳﻌﺮﻓﻪ‪ ،‬ﻓﻬﺎﺑﻪ ﻭﺟﻠﺲ ﺑﲔ ﻳﺪﻱ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﻥ ﻓﻄﲑ ﻣﻌﺮﻭﻓﹰﺎ ﺑﺎﳌﺰﺍﺡ ﻭﺍﻟﻨﺎﺩﺭﺓ‪ ،‬ﻓﺘﻘﺪﻡ‬
‫ﻛﺎﻥ ﲜﻠﺴﻪ‪ ،‬ﺭﺟ ﹰ‬
‫ﺣﱴ ﻗﺎﻝ ﻟﻠﻮﺯﻳﺮ ﻣﺴﺎﺭﹰﺍ‪ :‬ﻳﺎ ﻣﻮﻻﻧﺎ‪ ،‬ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺪ ﺟﻠﺲ ﰲ ﳎﻠﺴﻲ؟ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻻﺷﻴﺦ ﺍﻷﻣﺎﻡ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﳉﻮﺍﻟﻴﻘﻲ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻭﺃﻱ ﺃﺭﺑﺎﺏ ﺍﳌﻨﺎﺻﺐ ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻫﻮ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﳌﻨﺎﺻﺐ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻳﺼﻠﻲ‬
‫ﺑﺄﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﻘﺎﻡ ﻣﺒﺎﺩﺭﹰﺍ ﻭﺃﺧﺬ ﺑﻴﺪﻩ‪ ،‬ﻭﺃﺯﺍﺣﻪ ﻋﻦ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺟﻠﺲ ﰲ ﻣﻨﺼﺒﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﺃﻥ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﺗﺘﺸﺎﻣﺦ ﻋﻠﻰ ﺇﻣﺎﻡ ﺍﻟﻮﺯﻳﺮ ﻭﻣﻦ ﺩﻭﻧﻪ‪ ،‬ﻓﺘﺠﻠﺲ ﻓﻮﻗﻬﻢ‪ ،‬ﻷﻧﻚ ﺃﻋﻠﻰ ﻣﻨﻬﻢ ﻣﻨﺰﻟﺔ‪ ،‬ﻓﺄﻣﺎ ﻋﻠﻰ ﺃﻧﺎ‪ ،‬ﻭﺃﻧﺎ ﻧﺎﻇﺮ ﻭﺍﺳﻂ‬
‫ﻭﺍﻟﺒﺼﺮﺓ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻼ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﲤﺎﻟﻚ ﺃﻫﻞ ﺍﺠﻤﻟﻠﺲ ﻣﻦ ﺍﻟﻀﺤﻚ ﺃﻥ ﳝﺴﻜﻮﻩ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﻟﻴﺰﻳﺪﻱ‬

‫ﺑﻦ ﺃﰊ ﳏﻤﺪ ﳛﲕ‪ ،‬ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﻟﻴﺰﻳﺪﻱ ﻧﺬﻛﺮ ﻧﺴﺒﻪ ﻭﻭﻻﺩﺗﻪ ﰲ ﺗﺮﲨﺔ ﺃﺑﻴﻪ ﳛﲕ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺇﲰﺎﻋﻴﻞ ﺃﺣﺪ ﺍﻷﺩﺑﺎﺀ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻔﻀﻼﺀ ﻣﻦ ﻭﰿ ﺃﺑﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﻣﺼﻨﻔﺎﹰ‪ ،‬ﺻﻨﻒ ﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ‪،‬‬
‫ﻓﻨﻘﻠﺖ ﻣﻦ ﺧﻂ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻴﻒ ﺍﻟﻜﺎﺗﺐ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺍﻟﻴﺰﻳﺪﻱ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻳﻌﲏ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺑﻦ‬
‫ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﰊ ﳏﻤﺪ‪ ،‬ﺑﻌﺪ ﻓﺮﺍﻏﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﺣﻮﺵ ﻟﻌﻢ ﺃﺑﻴﻪ‪ ،‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻱ‪:‬‬
 ‫ﻛﻠﻤﺎ ﺭﺍﺑﲏ ﻣﻦ ﺍﻟﺪﻫﺮ ﺭﻳﺐ ‪ ...‬ﻓﺎﺗﻜﺎﱄ ﻋﻠﻴﻚ ﻳﺎ ﺭﺏ ﻓﻴﻪ‬
‫ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻟﻴﺲ ﻳﺪﺭﻱ ﺃﰲ ﺍﳌﺢ ‪ ...‬ﺑﻮﺏ ﺻﻨﻊ ﻟﻪ ﺃﻭﺍﳌﻜﺮﻭﻩ‬
‫ﳊﺮﻯ ﺑﺄﻥ ﻳﻔﻮﺽ ﻣﺎ ﻳﻊ ‪ ...‬ﺟﺰ ﻋﻨﻪ ﺇﱃ ﺍﻟﺬﻱ ﻳﻜﻔﻴﻪ‬
‫ﺍﻹﻟﻪ ﺍﻟﱪ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﻟﺮﺃ ‪ ...‬ﻓﺔ ﺃﺣﲎ ﻣﻦ ﺃﻣﻪ ﻭﺃﺑﻴﻪ‬
‫ﻗﻌﺪﺕ ﰊ ﺍﻟﺬﻧﻮﺏ ﺃﺳﺘﻐﻔﺮ ﺍﻟﻞ ‪ ...‬ﻩ ﳍﺎ ﳐﻠﺼﹰﺎ ﻭﺃﺳﺘﻌﻔﻴﻪ‬
‫ﻛﻢ ﻳﻮﺍﱄ ﻟﻨﺎ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻟﻨﻊ ‪ ...‬ﻣﺔ ﻣﻦ ﻓﻀﻠﻪ ﻭﻛﻢ ﻧﻌﺼﻴﻪ؟؟‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﻋﻦ ﺍﳌﺮﺯﺑﺎﱐ‪:‬‬
‫ﺃﺗﺖ ﲦﺎﻧﻮﻥ ﻓﺎﺳﺘﻤﺮﺕ ‪ ...‬ﺑﺎﻟﻨﻘﺺ ﻣﻦ ﻗﻮﰐ ﻭﻋﺰﻣﻲ‬
‫ﻓﺮﻕ ﺟﻠﺪﻱ ﻭﺩﻕ ﻋﻈﻤﻲ ‪ ...‬ﻭﺍﺧﺘﻞ ﺑﻌﺪ ﺍﻟﺘﻤﺎﻡ ﺟﺴﻤﻲ‬
‫ﻳﺎﻟﻴﺖ ﺃﱐ ﺻﺤﺒﺖ ﺩﻫﺮﻱ ‪ ...‬ﺻﺤﺒﺔ ﺫﻱ ﻬﺗﻤﺔ ﻭﺣﺰﻡ‬
‫ﻼ ﺑﻌﻠﻢ ‪ ...‬ﺭﻭﺍﻩ ﱂ ﻳﻨﺘﻔﻊ ﺑﻌﻠﻢ‬
‫ﻣﻦ ﱂ ﻳﻜﻦ ﻋﺎﻣ ﹰ‬
‫ﻭﻗﺎﻝ ﻳﺮﺛﻲ ﻋﻠﻲ ﺑﻦ ﳛﲕ ﺍﳌﻨﺠﻢ‪ ،‬ﻭﻣﺎﺕ ﻋﻠﻰ ﰲ ﺳﻴﻨﺔ ﲬﺲ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻣﺎﺕ ﺍﻟﺴﻤﺎﺡ ﻭﻣﺎﺕ ﺍﳉﻮﺩ ﻭﺍﻟﻜﺮﻡ ‪ ...‬ﺇﺫ ﺿﻢ ﺷﺨﺺ ﻋﻠﻲ ﰲ ﺍﻟﺜﺮﻯ ﺭﺟﻢ‬
‫ﺳﻘﻴﺖ ﻣﻦ ﳎﺪﺙ ﻓﺎﺑﺘﻞ ﺳﺎﻛﻨﻪ ‪ ...‬ﻏﻴﺜﹰﺎ ﻣﻠﺜﺎ ﺗﻮﺍﱄ ﺻﻮﺑﻪ ﺍﻟﺪﱘ‬
‫ﻋﺎﺩﺕ ﻟﻨﺎ ﺑﻌﺪﻙ ﺍﻷﻳﺎﻡ ﻣﻈﻠﻤﺔ ‪ ...‬ﻭﻛﻨﺖ ﺿﻮﺀﹰﺍ ﳍﺎ ﲡﻠﻰ ﺑﻪ ﺍﻟﻈﻠﻢ‬
‫ﻛﺎﻥ ﻻﺯﺍﻥ ﻓﺘﻴﺎ ﻣﺸﺮﻓﹰﺎ ﻧﻀﺮﹰﺍ ‪ ...‬ﻓﺎﻟﻴﻮﻡ ﺃﺧﻠﻘﻪ ﻣﻦ ﺑﻌﺪﻙ ﺍﳍﺮﻡ‬
‫ﻗﺪ ﻛﻨﺖ ﻟﻠﺨﻠﻖ ﰲ ﺣﺎﺟﺎﻬﺗﻢ ﻋﻠﻤﹰﺎ ‪ ...‬ﻳﻔﺮﺝ ﺍﳍﻢ ﻋﻨﻬﻢ ﺫﻟﻚ ﺍﻟﻌﻠﻢ‬

‫ﺍﻷﻏﺮ ﺃﺑﻮ ﺍﳊﺴﻦ‬

‫ﺫﻛﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺰﺑﻴﺪﻱ ﰲ ﳓﺎﺓ ﻣﺼﺮ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﻟﻘﻴﻪ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭﲪﻠﻮﺍ ﻋﻨﻪ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﲔ‬

‫ﺃﻣﺎﻥ ﺑﻦ ﺍﻟﺼﻤﺼﺎﻣﺔ‪ ،‬ﺍﺑﻦ ﺍﻟﻄﺮﻣﺎﺡ‪ ،‬ﺑﻦ ﺍﳊﻜﻴﻢ‬

‫ﺍﺑﻦ ﺍﳊﻜﻢ‪ ،‬ﺑﻦ ﻧﻔﺮﻥ ﺑﻦ ﻗﻴﺲ‪ ،‬ﺑﻦ ﺟﺤﺪﺭ‪ ،‬ﺑﻦ ﺛﻌﻠﺒﺔ‪ ،‬ﺑﻦ ﺭﺿﺎ ﺏ ﻣﺎﻟﻚ‪ ،‬ﺑﻦ ﺃﻣﺎﻥ‪ ،‬ﺏ ﻋﻤﺮﻭ‪ ،‬ﺍﺑﻦ ﺭﺑﻴﻌﺖ‪،‬‬
‫ﺑﻦ ﺟﺮﻭﻝ‪ ،‬ﺑﻦ ﺛﻌﻞ‪ ،‬ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﺑﻦ ﺍﻟﻐﻮﺙ‪ ،‬ﺃﰊ ﻃﺊ‪ .‬ﻭﺍﻟﻄﺮﻣﺎﺡ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﻭﻳﻜﲎ ﺃﻣﺎﻥ ﻫﺬﺍ‪ ،‬ﺃﺑﺎ ﻣﺎﻟﻚ‪.‬‬
‫ﻭﺍﻃﺮﺣﻪ ﺑﺎ ﻷﻏﻠﺐ‪ ،‬ﺇﺫ ﺻﺎﺭ ﺇﻟﻴﻪ ﺍﻷﻣﺮ ﳍﺠﺎﺀ ﺟﺪﻩ ﺍﻟﻄﺮﻣﺎﺡ ﺑﲏ ﲤﻴﻢ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﳌﻬﺪﻱ‪ :‬ﺃﺑﻄﺄﺕ ﻋﻠﻰ ﺃﰊ‬
‫ﻣﺎﻟﻚ ﻭﻛﺎﻥ ﻣﺮﻳﻀﹰﺎ ﻓﻜﺘﺐ ﺇﱃ‪:‬‬
‫ﺃﺑﻠﻎ ﺍﳌﻬﺪﻱ ﻋﻦ ﻣﺄﻟﻜﺎ ‪ ...‬ﺃﻥ ﺩﺍﺋﻲ ﻗﺪ ﺃﺻﺎﺭ ﺍﳌﺦ ﺭﻳﺮﺍ‬
‫ﻛﻨﺖ ﰲ ﺍﳌﺮﺿﻰ ﻣﺮﻳﻀﹰﺎ ﻣﻄﻠﻘﹰﺎ ‪ ...‬ﻭﻟﻘﺪ ﺃﺻﺒﺤﺖ ﰲ ﺍﳌﺮﺿﻰ ﺃﺳﲑﹰﺍ‬
 ‫ﻓﺈﺫﺍ ﻣﺎ ﻣﺖ ﻓﺎﻧﻌﻢ ﺳﺎﳌﹰﺎ ‪ ...‬ﻭﲤﻞ ﺍﻟﻌﻴﺶ ﰲ ﺍﻟﺪﻧﻴﺎﻛﺜﲑﺍ‬
‫ﻭﺃﺧﺬ ﻋﻨﻬﺎﳌﻬﺪﻱ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﺸﻌﺮ‪.‬‬

‫ﺃﻣﻴﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ‬

‫ﻣﻦ ﺃﻫﻞ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿﻼﹰ‪ ،‬ﺣﻜﻴﻤﹰﺎ ﻣﻨﺠﻤﺎﹰ‪ ،‬ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﻋﺸﺮﻱ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﰲ ﺍﶈﺮﻡ ﺑﺎﳌﻬﺪﻳﺔ‬
‫ﻣﻦ ﺑﻼﺩ ﺍﻟﻘﲑﻭﺍﻥ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﻓﺼﺎﺣﺔ ﺑﺎﺭﻋﺔ‪ ،‬ﻭﻋﻠﻢ ﺑﺎﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﻄﺐ‪ .‬ﻭﻛﺎﻥ ﻗﺪ ﻭﺭﺩ ﺇﱃ ﻣﺼﺮ ﰲ ﺃﻳﺎﻡ‬
‫ﺍﳌﺴﻤﻰ ﺑﺎﻵﻣﺮ‪ ،‬ﻣﻦ ﻣﻠﻮﻙ ﻣﺼﺮ‪ ،‬ﻭﺍﺗﺼﻞ ﺑﻮﺯﻳﺮﻩ ﻭﻣﺪﻳﺮ ﺩﻭﻟﺘﻪ‪ ،‬ﺍﻷﻓﻀﻞ ﺷﺎﻫﻨﺸﺎﻩ‪ ،‬ﺑﻦ ﺃﻣﲑ ﺍﳉﻴﻮﺵ ﺑﺪﺭ‪،‬‬
‫ﻭﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺭﺟﻞ ﻣﻦ ﺧﻮﺍﺹ ﺍﻷﻓﻀﻞ‪ ،‬ﻳﻌﺮﻑ ﲟﺨﺘﺎﺭ‪ ،‬ﻭﻳﻠﻘﺐ ﺑﺘﺎﺝ ﺍﳌﻌﺎﱄ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻨﺰﻟﺘﻪ ﻋﻨﺪ ﺍﻷﻓﻀﻞ‬
‫ﻋﺎﻟﻴﺔ‪ ،‬ﻭﻣﻜﺎﻧﺘﻪ ﺑﺎﻟﺴﻌﺪ ﺣﺎﻟﻴﺔ‪ ،‬ﻓﺘﺤﺴﻨﺖ ﺣﺎﻝ ﺃﻣﻴﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﻗﺮﺏ ﻣﻦ ﻗﻠﺒﻪ‪ ،‬ﻭﺧﺪﻣﻪ ﺑﺼﻨﺎﻋﻲ ﺍﻟﻄﺐ ﻭﺍﻟﻨﺠﻮﻡ‪،‬‬
‫ﻭﺃﻧﺲ ﺗﺎﺝ ﺍﳌﻌﺎﱄ ﻣﻨﻪ ﺑﺎﻟﻔﻀﻞ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﻋﺼﺮﻩ‪ ،‬ﻓﻮﺻﻔﻪ ﲝﻀﺮﺓ ﺍﻷﻓﻀﻞ‪ ،‬ﻭﺃﺛﲎ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻛﺮ ﻣﺎ ﲰﻌﻪ ﻣﻦ ﺃﻋﻴﺎﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇﲨﺎﻋﻬﻢ ﻋﻠﻰ ﺗﻘﺪﻣﻪ ﰲ ﺍﻟﻔﻀﻞ ﻭﲤﻴﺰﻩ ﻋﻦ ﻛﺘﺎﺏ ﻭﻗﺘﻪ‪ .‬ﻭﻛﺎﻥ‬
‫ﻛﺎﺗﺐ ﺣﻀﺮﺓ ﺍﻷﻓﻀﻞ ﻳﻮﻣﺌﺬ‪ ،‬ﺭﺟﻞ ﻗﺪ ﲪﻰ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻣﻨﻊ ﻣﻦ ﺃﻥ ﳝﺮ ﲟﺠﻠﺴﻪ ﺫﻛﺮ ﺃﺣﺪ ﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬
‫ﺑﺎﻷﺩﺏ‪ ،‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﻣﻌﺎﺭﺿﺔ ﻗﻮﻝ ﺗﺎﺝ ﺍﳌﻌﺎﱄ‪ ،‬ﻓﺄﻏﻀﻰ ﻋﻠﻰ ﻗﺬﻯ‪ ،‬ﻭﺃﺿﻤﺮ ﻷﰊ ﺍﻟﺼﻠﺖ ﺍﳌﻜﺮﻭﻩ‪،‬‬
‫ﻭﺗﺘﺎﺑﻌﺖ ﻣﻦ ﺗﺎﺝ ﺍﳌﻌﺎﱄ ﺍﻟﺴﻘﻄﺎﺕ‪ ،‬ﻭﺃﻓﻀﺖ ﺇﱃ ﺗﻐﲑ ﺍﻷﻓﻀﻞ‪ ،‬ﻭﺍﻟﻘﺒﺾ ﻋﻠﻴﻪ ﻭﺍﻻﻋﺘﻘﺎﻝ‪ ،‬ﻓﻮﺟﺪ ﺣﻴﻨﺌﺬ‬
‫ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺃﰊ ﺍﻟﺼﻠﺖ‪ ،‬ﲟﺎ ﺍﺧﺘﻠﻖ ﻟﻪ ﻣﻦ ﺍﶈﺎﻝ‪ ،‬ﻓﺤﺒﺴﻪ ﺍﻷﻓﻀﻞ ﰲ ﺳﺠﻦ ﺍﳌﻌﻮﻧﺔ ﲟﺼﺮ‪ ،‬ﻣﺪﺓ ﺛﻼﺙ ﺳﻨﲔ‬
‫ﻭﺷﻬﺮ ﻭﺍﺣﺪ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺃﺧﱪﱐ ﺑﻪ ﺍﻟﺜﻘﺔ ﻋﻨﻪ‪ ،‬ﰒ ﺃﻃﻠﻖ‪ ،‬ﻓﻘﺼﺪ ﺍﳌﺮﺗﻀﻲ ﺃﺑﺎ ﻃﺎﻫﺮ ﳛﲕ ﺑﻦ ﲤﻴﻢ‪ ،‬ﺑﻦ ﺍﳌﻌﺰ‪ ،‬ﺑﻦ‬
‫ﺑﺎﺩﻳﺲ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻘﲑﻭﺍﻥ‪ ،‬ﻓﺤﻈﻰ ﻋﻨﺪﻩ‪ ،‬ﻭﺣﺴﻦ ﺣﺎﻟﻪ ﻣﻌﻪ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺭﺳﺎﻟﺔ ﱂ ﻳﺬﻡ ﻓﻴﻬﺎ ﻣﺼﺮ‪،‬‬
‫ﻭﻳﺼﻒ ﺣﺎﻟﻪ‪ ،‬ﻭﻳﺜﲏ ﻋﻠﻰ ﺑﺎﻥ ﺑﺎﺩﻳﺲ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﻓﻴﻬﺎ ﻬﺑﺬﻩ ﺍﻷﺑﻴﺎﺕ ﰲ ﻭﺻﻒ ﺍﺑﻦ ﺑﺎﺩﻳﺲ‪:‬‬
‫ﻓﻠﻢ ﺃﺳﺘﺴﻎ ﺇﻻ ﻧﺪﺍﻩ ﻭﱂ ﻳﻜﻦ ‪ ...‬ﻟﻴﻌﺪﻝ ﻋﻨﺪﻱ ﺫﺍ ﺍﳉﻨﺎﺏ ﺟﻨﺎﺏ‬
‫ﻓﻤﺎ ﻛﻞ ﺇﻧﻌﺎﻡ ﳜﻒ ﺍﺣﺘﻤﺎﻟﻪ ‪ ...‬ﻭﺇﻥ ﻫﻄﻠﺖ ﻣﻨﻪ ﻋﻠﻰ ﺳﺤﺎﺏ‬
‫ﻭﻟﻜﻦ ﺃﺟﻞ ﺍﺻﻨﻊ ﻣﺎﺟﻞ ﺭﺑﻪ ‪ ...‬ﻭﱂ ﻳﺄﺕ ﺑﺎﺏ ﺩﻭﻧﻪ ﻣﻮﺣﺠﺎﺏ‬
‫ﻭﻣﺎ ﺷﺌﺖ ﺇﻻ ﺃﻥ ﺃﺩﻝ ﻋﻮﺍﺫﱄ ‪ ...‬ﻋﻠﻰ ﺃﻥ ﺭﺃﻳﻲ ﰲ ﻫﻮﺍﻙ ﺻﻮﺍﺏ‬
‫ﻭﺃﻋﻠﻢ ﻗﻮﻣﹰﺎ ﺧﺎﻟﻔﻮﱐ ﻭﺷﺮﻗﻮﺍ ‪ ...‬ﻭﻏﺮﺑﺖ ﺃﱐ ﻗﺪ ﻇﻔﺮﺕ ﻭﺧﺎﺑﻮﺍ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻻ ﻏﺮﻭ ﺇﻥ ﳊﻘﺖ ﳍﺎﻙ ﻣﺪﺍﺋﺤﻲ ‪ ...‬ﻓﺘﺪﻗﺖ ﻧﻌﻤﺎﻙ ﻣﻞﺀ ﺇﻧﺎﺋﻬﺎ‬
‫ﻳﻜﺴﻰ ﺍﻟﻘﻀﻴﺐ ﻭﱂ ﳛﻦ ﺇﺑﺎﻧﻪ ‪ ...‬ﻭﺗﻄﻮﻕ ﺍﻟﻮﺭﻗﺎﺀ ﻗﺒﻞ ﻏﻨﺎﺋﻬﺎ‬
‫ﻭﻣﻨﻪ ﻳﺮﺛﻲ‪:‬‬
‫ﻗﺪ ﻛﻨﺖ ﺟﺎﺭﻙ ﻭﺍﻷﻳﺎﻡ ﺗﺮﻫﺒﲏ ‪ ...‬ﻭﻟﺴﺖ ﺃﺭﻫﺐ ﻏﲑ ﺍﷲ ﻣﻦ ﺃﺣﺪ‬
‫ﻓﻨﺎﻓﺴﺘﲏ ﺍﻟﻠﻴﺎﱄ ﻓﻴﻚ ﻇﺎﳌﺔ ‪ ...‬ﻭﻣﺎ ﺣﺴﺒﺖ ﺍﻟﻠﻴﺎﱄ ﻣﻦ ﺫﻭﻱ ﺍﳊﺴﺪ‬
‫ﻭﻷﰊ ﺍﻟﺼﻠﺖ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻷﺩﻭﻳﺔ ﺍﳌﻔﺮﺩﺓ‪ ،‬ﻛﺘﺎﺏ ﺗﻘﻮﱘ ﺍﻟﺬﻫﻦ ﰲ ﺍﳌﻨﻄﻖ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺼﺮﻳﺔ‪،‬‬
‫ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ ﻛﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﻋﻤﺮ ﰲ ﺍﻷﺳﻄﺮﻻﺏ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺒﺎﺟﺔ ﰲ ﻣﻔﺎﺧﺮ ﺻﻨﻬﺎﺟﺔ؟ ﻛﺘﺎﺏ‬
 ‫ﺩﻳﻮﺍﻥ ﺭﺳﺎﺋﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺪﻳﺜﺔ ﻑ ﳝﺨﺘﺎﺭ ﻣﻦ ﺃﺷﻌﺎﺭ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮ ﺃﻣﻴﺔ ﻣﻨﻘﻮ ﹰﻻ ﻣﻦ ﻛﺘﺎﺏ ﺳﺮ ﺍﻟﺴﺮﻭﺭ‪:‬‬
‫ﺣﺴﱯ ﻓﻘﺪ ﺑﻌﺪﺕ ﰲ ﺍﻟﻐﻲ ﺃﺷﻮﺍﻃﻲ ‪ ...‬ﻭﻃﺎﻝ ﰲ ﺍﻟﻠﻬﻮ ﺇﻳﻐﺎﱄ ﻭﺇﻓﺮﺍﻃﻲ‬
‫ﺃﻧﻔﻘﺖ ﰲ ﺍﻟﻠﻬﻮ ﻋﻤﺮﻱ ﻏﲑ ﻣﺘﻌﻆ ‪ ...‬ﻭﺟﺪﺕ ﻓﻴﻪ ﺑﻮﻓﺮﻱ ﻏﲑﳏﺘﺎﻁ‬
‫ﻓﻜﻴﻒ ﺃﺧﻠﺺ ﻣﻦ ﲝﺮ ﺍﻟﺬﻧﻮﺏ ﻭﻗﺪ ‪ ...‬ﻏﺮﻗﺖ ﻓﻴﻪ ﻋﻠﻰ ﺑﻌﺪ ﻣﻦ ﺍﻟﺸﺎﻃﺊ‬
‫ﻳﺎ ﺭﺏ ﻣﺎﱄ ﻣﺎ ﺃﺭﺟﻮ ﺭﺿﺎﻙ ﺑﻪ ‪ ...‬ﺇﻻ ﺍﻋﺘﺮﺍﰲ ﺑﺄﱐ ﺍﳌﺬﻧﺐ ﺍﳋﺎﻃﻲ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﷲ ﻳﻮﻣﻲ ﺑﱪﻛﺔ ﺍﳊﺒﺶ ‪ ...‬ﻭﺍﻟﺼﺒﺢ ﺑﲔ ﺍﻟﻀﻴﺎﺀ ﻭﺍﻟﻐﺒﺶ‬
‫ﻭﺍﻟﻨﻴﻞ ﲢﺖ ﺍﻟﺮﻳﺎﺡ ﻣﻀﻄﺮﺏ ‪ ...‬ﻛﻄﺎﺋﺮ ﰲ ﳝﻲ ﻣﺮﺗﻌﺶ‬
‫ﻭﳓﻦ ﰲ ﺭﻭﺿﺔ ﻣﻔﻮﺓ ‪ ...‬ﺩﺑﺞ ﺑﺎﻟﻨﻮﺭ ﻋﻄﻔﻬﺎ ﻭﻭﺷﻲ‬

‫ﻗﺪ ﻧﺴﺠﺘﻬﺎ ﻳﺪ ﺍﻟﺮﺑﻴﻊ ﻟﻨﺎ ‪ ...‬ﻓﻨﺤﻦ ﻣﻦ ﻧﺴﺠﻬﺎ ﻋﻠﻰ ﻓﺮﺵ‬

‫ﻭﺃﺛﻘﻞ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﺭﺟﻞ ‪ ...‬ﺩﻋﺎﻩ ﺩﺍﻋﻲ ﺍﳍﻮﻯ ﻓﻠﻢ ﻳﻄﺶ‬
‫ﻓﻌﺎﻃﲏ ﺍﻟﺮﺍﺡ ﺇﻥ ﺗﺎﺭﻛﻬﺎ ‪ ...‬ﻣﻦ ﺳﻮﺭﺓ ﺍﳍﻢ ﻏﲑ ﻣﻨﺘﻌﺶ‬
‫ﻭﺃﺳﻘﲏ ﺑﺎﻟﻜﺒﺎﺭ ﻣﺘﺮﻋﺔ ‪ ...‬ﻓﻬﻦ ﺃﺷﻔﻰ ﻟﺸﺪﺓ ﺍﻟﻌﻄﺶ‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ‪ :‬ﺣﺪﺛﲏ ﻃﻠﺤﺔ ﺃﻥ ﺃﺑﺎ ﺍﻟﺼﻠﺖ‪ ،‬ﺍﺟﺘﻤﻊ ﰲ ﺑﻌﺾ ﻣﺘﻨﺰﻫﺎﺕ ﻣﺼﺮ‪ ،‬ﻣﻊ ﻭﺟﻮﻩ ﺃﻓﺎﺿﻠﻬﺎ‪،‬‬
‫ﻓﻤﺎﻝ ﻟﺼﱯ ﺻﺒﻴﺢ ﺍﻟﻮﺟﻪ‪ ،‬ﻋﺪﱘ ﺍﻟﺸﺒﻪ‪ ،‬ﻗﺪ ﻧﻘﻂ ﻧﻮﻥ ﺻﺪﻏﻪ ﻋﻠﻰ ﺻﻔﺤﺔ ﺧﺪﻩ‪ ،‬ﻓﺎﺳﺘﻮ ﺻﻔﻮﻩ ﺇﻳﺎﻩ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻣﻨﻔﺮﺩ ﺑﺎﳊﺲ ﻭﺍﻟﻈﺮﻑ ‪ ...‬ﲝﺖ ﻟﺪﻳﻪ ﺑﺎﻟﺬﻱ ﺃﺧﻔﻰ‬
‫ﳍﻔﻲ ﺷﻜﻮﺕ ﻭﻫﻮﻣﻦ ﺗﻴﻬﻪ ‪ ...‬ﰲ ﻏﻔﻠﺔ ﻋﲏ ﻭﻋﻦ ﳍﻔﻲ‬
‫ﻗﺪ ﻋﻮﻗﺒﺖ ﺃﺟﻔﺎﻧﻪ ﺑﺎﻟﻀﲎ ‪ ...‬ﻷﻬﻧﺎ ﺃﺿﻨﺖ ﻭﻣﺎ ﺗﺸﻔﻰ‬
‫ﻗﺪ ﺃﺯﻫﺮ ﺍﻟﻮﺭﺩ ﻋﻠﻰ ﺧﺪﻩ ‪ ...‬ﻟﻜﻨﻪ ﳑﺘﻨﻊ ﺍﻟﻘﻄﻒ‬
‫ﻛﺄﳕﺎ ﺍﳋﺎﻝ ﺑﻪ ﻧﻘﻄﺔ ‪ ...‬ﻗﺪ ﻗﻄﺮﺕ ﻣﻦ ﻛﺤﻞ ﺍﻟﻄﺮﻑ‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﻣﻲ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺩﺭﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻗﺘﺒﺲ ﻣﺎ ﻟﺪﻳﻪ‪ ،‬ﺃﻥ ﺍﻹﻓﻀﻞ ﻛﺎﻥ ﻗﺪ ﺗﻐﲑ ﻋﻠﻴﻪ‬
‫ﻭﺣﺒﺴﻪ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ﰲ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳊﻜﻴﻢ ﺃﺭﺳﻄﻄﺎﻟﻴﺲ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﻨﺖ ﺃﺧﺘﻠﻒ ﺇﻟﻴﻪ ﺇﺫ ﺫﺍﻙ‪ ،‬ﻓﺪﺧﻠﺖ ﺇﻟﻴﻪ‬
‫ﻳﻮﻣﺎﹰ‪ ،‬ﻓﺼﺎﺩﻓﺘﻪ ﻣﻄﺮﻗﺎﹰ‪ ،‬ﻓﻠﻢ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﺇﱃ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻓﺴﺄﻟﺘﻪ ﻓﻞ ﻳﺮﺩ ﺍﳉﻮﺍﺏ‪ ،‬ﰒ ﻗﺎﻝ ﺑﻌﺪ ﺳﺎﻋﺔ‪ :‬ﺍﻛﺘﺐ‪،‬‬
‫ﻭﺃﻧﺸﺪﱐ‪:‬‬
‫ﻗﺪ ﻛﺎﻥ ﱄ ﺳﺒﺐ ﻗﺪ ﻛﻨﺖ ﺃﺣﺴﺐ ﺃﻥ ‪ ...‬ﺃﺣﻀﻰ ﺑﻪ ﻓﺈﺫﺍ ﺩﺍﺋﻲ ﻣﻦ ﺍﻟﺴﺒﺐ‬
‫ﻓﻤﺎ ﻣﻘﻠﻢ ﺃﻇﻔﺎﺭﻱ ﺳﻮﻯ ﻗﻠﻤﻲ ‪ ...‬ﻭﻻ ﻛﺘﺎﺋﺐ ﺃﻋﺪﺍﺋﻲ ﺳﻮﻯ ﻛﺘﱯ‬
‫ﻓﻜﺘﺒﺖ ﻭﺳﺄﻟﺘﻪ ﻉ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻓﻼﻧﹰﺎ ﺗﻠﻤﻴﺬﻱ‪ ،‬ﻗﺪ ﻃﻌﻦ ﰲ ﻋﻨﺪ ﺍﻷﻣﲑ ﺍﻷﻓﻀﻞ‪ ،‬ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪،‬‬
‫ﻭﺍﻏﺮﻭﺭﻗﺖ ﻋﻴﻨﺎﻩ ﺩﻣﻌﺎﹰ‪ ،‬ﻭﺩﻋﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻢ ﳛﻞ ﺍﳊﻮﻝ ﺣﱴ ﺍﺳﺘﺠﻴﺐ ﻟﻪ‪.‬‬
‫ﻭﺃﻧﺸﺪﱐ ﺍﻟﺸﻴﺦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻟﻔﻴﺎﺽ ﺍﻹﺳﻜﻨﺪﺭﺍﱐ ‪ -‬ﻭﻛﺎﻥ ﳑﻦ ﺩﺭﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺇﻟﻴﻪ ‪ -‬ﰲ ﺻﻔﺔ ﻓﺮﺱ‪:‬‬
‫ﺻﻔﺮﺍﺀ ﺇﻻ ﺣﺠﻮﻝ ﻣﺆﺧﺮﻫﺎ ‪ ...‬ﻓﻬﻲ ﻣﺪﺍﻡ ﻭﺭﺳﻐﻬﺎ ﺯﻳﺪ‬
 ‫ﺗﻌﻄﻴﻚ ﳎﻬﻮﺩﻫﺎ ﻓﺮﺍﻫﺘﻬﺎ ‪ ...‬ﰲ ﺍﳊﻀﺮ ﻭﺍﳊﻀﺮ ﻋﻨﺪﻫﺎ ﻭﺧﺪ‬
‫ﻭﺃﻧﺸﺪﱐ ﻟﻪ ﻳﻬﺠﻮ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻣﻦ ﺻﻨﺎﻋﺘﻪ‪:‬‬
‫ﺻﺎﻑ ﻭﻣﻮﻻﺗﻪ ﻭﺳﻴﺪﻩ ‪ ...‬ﺣﺪﻭﺩ ﺷﻜﻞ ﺍﻟﻘﻴﺎﺱ ﳎﻤﻮﻋﺔ‬
‫ﻓﺎﻟﺸﻴﺦ ﻓﻮ ﺍﻻﺛﻨﲔ ﻣﺮﺗﻔﻊ ‪ ...‬ﻭﺍﻟﺴﺖ ﲢﺖ ﺍﻻﺛﻨﲔ ﻣﻮﺿﻮﻋﺔ‬
‫ﻭﺍﻟﺸﻴﺦ ﳏﻤﻮﻝ ﺫﻱ ﻭﺣﺎﻣﻞ ﺫﺍ ‪ ...‬ﲝﺸﻤﺔ ﰲ ﺍﳉﻤﻴﻊ ﻣﺼﻨﻮﻋﺔ‬
‫ﺷﻜﻞ ﻗﻴﺎﺱ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺘﻪ ‪ ...‬ﻏﺮﻳﺒﺔ ﰲ ﺩﻣﺸﻖ ﻣﻄﺒﻮﻋﺔ‬
‫ﻭﻗﺮﺃﺕ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺒﻴﺘﲔ ﺍﳌﺘﻘﺪﻡ ﺫﻛﺮﳘﺎ ﻗﺒﻞ‪:‬‬
‫ﻭﻛﻢ ﲤﻨﻴﺖ ﺃﻥ ﺃﻟﻘﻰ ﻬﺑﺎ ﺃﺣﺪﹰﺍ ‪ ...‬ﻳﺴﻠﻰ ﻣﻦ ﺍﳍﻢ ﺃﻭ ﻳﻌﺪﻯ ﻋﻠﻰ ﺍﻟﻨﻮﺏ‬
‫ﻓﻤﺎ ﻭﺟﺪﺕ ﺳﻮﻯ ﻗﻮﻡ ﺇﺫﺍ ﺻﺪﻗﻮﺍ ‪ ...‬ﻛﺎﻧﺖ ﻣﻮﺍﻋﻴﺪﻫﻢ ﻛﺎﻵﻝ ﰲ ﺍﻟﻜﺬﺏ‬

‫ﺑﺎﺏ ﺍﻟﺒﺎﺀ‬

‫ﺑﺮﺯﺥ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻌﺮﻭﺿﻲ‬

‫ﻣﻮﱃ ﲜﻴﻠﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺼﻮﱃ‪ :‬ﺃﻇﻨﻪ ﻣﻦ ﻣﻮﺍﱄ ﻛﻨﺪﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ‪ :‬ﻭﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻮﻓﺔ‪ :‬ﺑﺮﺯﺥ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﻌﺮﻭﺿﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺻﻨﻒ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻧﻘﺾ ﻓﻴﻪ ﺍﻟﻌﺮﻭﺽ ‪ -‬ﰲ ﺯﻋﻤﻪ ‪ -‬ﻋﻠﻰ ﺍﳋﻠﻴﻞ‪ ،‬ﻭﺃﺑﻄﻞ‬
‫ﺍﻟﺪﻭﺍﺋﺮ ﻭﺍﻷﻟﻘﺎﺏ‪ ،‬ﻭﺍﻟﻌﻠﻞ ﺍﻟﱵ ﻭﺿﻌﺘﻬﺎ‪ ،‬ﻭﻧﺴﺒﻬﺎ ﺇﱃ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﻛﺬﺍﺑﹰﺎ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﻟﺼﻮﱃ‪ :‬ﺣﺪﺙ ﺟﺒﻠﺔ ﺑﻦ ﳏﻤﺪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﻟﺒﻮﺍ ﻋﻠﻰ ﺃﰊ ﳏﻤﺪ ﺑﺮﺯﺥ ﺍﺑﻦ‬
‫ﳏﻤﺪ ﺍﻟﻌﺮﻭﺿﻲ‪ ،‬ﻟﻜﺜﺮﺓ ﺣﻔﻈﻪ‪ ،‬ﻓﺴﺎﺀ ﺫﻟﻚ ﲪﺎﺩﹰﺍ ﻭﺟﻨﺎﺩﺍﹰ‪ ،‬ﻓﺪﺳﺎ ﺇﻟﻴﻪ ﻣﻦ ﻳﺴﻘﻄﻪ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﳛﺪﺙ ﺑﺎﳊﺪﻳﺚ ﻋﻦ‬
‫ﺭﺟﻞ ﻓﻌﻞ ﺷﻴﺌﺎﹰ‪ ،‬ﰒ ﳛﺪﺙ ﺑﻪ ﻋﻦ ﺭﺟﻞ ﺁﺧﺮ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﰒ ﳛﺪﺙ ﺑﻪ ﻋﻦ ﺁﺧﺮ‪ ،‬ﻓﺘﺮﻛﻪ ﺍﻟﻨﺎﺱ ﺣﱴ ﻛﺎﻥ ﳚﻠﺲ‬
‫ﻭﺣﺪﻩ‪ .‬ﻭﺣﺪﺙ ﺻﻌﻮﺩ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺳﻠﻤﺔ ﻳﻘﻮﻝ‪ :‬ﻛﺎﱐ ﻭﻧﺲ ﺍﻟﻨﺤﻮﻱ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﱂ ﻳﻜﻦ ﺑﺮﺯﺥ ﺃﺭﻭﻯ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻓﻬﻮ ﺃﻛﺬﺏ ﺍﻟﻨﺎﺱ‪ .‬ﻗﺎﻝ ﺳﻠﻤﺔ‪ :‬ﻭﺻﺪﻕ ﻳﻮﻧﺲ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﺎ ﺃﰐ ﺑﻪ ﺣﻘﹰﺎ ﻭﺇﻻ ﻓﻘﺪ ﻛﺬﺏ‪ ،‬ﻷﻧﻪ ﺣﺪﺙ ﻋﻦ‬
‫ﺃﻗﻮﺍﻡ ﻻ ﻳﻌﺮﻓﻬﻢ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﻗﺎﺩﻡ ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺍﻟﻔﺮﺍﺀ ﻋﻦ ﺑﺮﺯﺥ‪ ،‬ﻓﺄﻧﺸﺪ ﻗﻮﻝ ﺯﻫﲑ‪:‬‬
‫ﺃﺿﺎﻋﺖ ﻓﻠﻢ ﻳﻐﻔﺮ ﳍﺎ ﻏﻔﻼﻬﺗﺎ ‪ ...‬ﻓﻼﻗﺖ ﺑﻴﺎﻧﹰﺎ ﻋﻨﺪ ﺁﺧﺮ ﻣﻌﻬﺪ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﺍﻟﻨﺎﺱ ﺍﺟﺘﻨﺒﻮﻩ‪ ،‬ﻟﺸﻲﺀ ﺍﺳﺘﺒﺎﻧﻮﻩ ﻣﻨﻪ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳌﺎﺯﱐ ﻗﺎﻝ‪ :‬ﺭﻭﻯ ﺑﺮﺯﺥ ﺷﻌﺮﹰﺍ ﻻﻣﺮﺉ ﺍﻟﻘﻴﺲ ﻓﻘﺎﻝ ﻟﻪ ﺟﻨﺎﺩ‪ :‬ﻋﻤﻦ ﺭﻭﻳﺖ ﻫﺬﺍ؟ ﻗﺎﻝ ﻋﲏ‪ :‬ﻭﺣﺴﺒﻚ‬
‫ﰊ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺟﻨﺎﺩ‪ :‬ﻣﻦ ﻫﺬﺍ ﺃﺗﻴﺖ ﻳﺎ ﻏﺎﻓﻞ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﻟﺼﻮﱄ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺴﻜﻮﱐ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻧﺮﻭﻯ ﻟﱪﺯﺥ ﺃﺷﻌﺎﺭﹰﺍ ﻣﻨﻬﺎ‪:‬‬
‫ﻟﻴﺲ ﺑﻴﲏ ﻭﺑﲔ ﻗﻮﻣﻲ ﺇﻻ ‪ ...‬ﺃﻧﲏ ﻓﺎﺿﻞ ﳍﻢ ﰲ ﺍﻟﺬﻛﺎﺀ‬
‫ﺣﺴﺪﻭﱐ ﻓﺰﺧﺮﻓﻮﺍ ﰲ ﻗﻮ ﹰﻻ ‪ ...‬ﺗﺘﻠﻘﺎﻩ ﺃﻟﺴﻦ ﺍﻟﺒﻐﻀﺎﺀ‬
 ‫ﻛﻨﺖ ﺃﺭﺟﻮ ﺍﻟﻌﻼﺀ ﻓﻴﻬﻢ ﺑﻌﻠﻤﻲ ‪ ...‬ﻓﺄﺗﺎﱐ ﻣﻦ ﺍﻟﺮﺟﺎﺀ ﻳﻼﺋﻲ‬
‫ﺷﺪﺓ ﻗﺪ ﺃﻓﺪﻬﺗﺎ ﻣﻦ ﺭﺧﺎﺀ ‪ ...‬ﻭﺍﻧﺘﻘﺎﺹ ﺟﻨﻴﺘﻪ ﻣﻦ ﻭﻓﺎﺀ‬
‫ﻭﺣﺪﺙ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺃﺳﺎﻣﺔ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﻋﺜﻤﺎﻥ ﺍﺑﻦ ﳏﻤﺪ ﻷﰊ ﺣﻨﺶ‪ ،‬ﻭﺍﲰﻪ ﺣﻀﲑ ﺑﻦ ﻗﻴﺲ ﺷﻌﺮﺍﹸ‪ ،‬ﻳﻘﻮﻟﻪ‬
‫ﰲ ﺑﺮﺯﺥ‪:‬‬
‫ﺃﺑﺮﺯﺥ ﻗﺪ ﻓﻘﺪﺗﻚ ﻣﻦ ﺛﻘﻴﻞ ‪ ...‬ﻓﻈﻠﻚ ﺣﲔ ﻳﻮﺯﻥ ﻭﺯﻥ ﻓﻴﻞ‬
‫ﻓﻤﺎﺗﻨﻔﻚ ﺇﻧﺴﺎﻧﹰﺎ ﲤﺎﺭﻱ ‪ ...‬ﺟﻠﻴﺴﻚ ﻣﻨﻚ ﰲ ﻫﻢ ﻃﻮﻳﻞ‬
‫ﻭﺑﺎﻷﺷﻌﺎﺭ ﻋﻠﻤﻚ ﺣﲔ ﻳﻘﻀﻰ ‪ ...‬ﻋﻠﻴﻨﺎ ﺑﺎﻟﺴﻤﺎﻉ ﺍﳌﺴﺘﻄﻴﻞ‬
‫ﻳﻜﻮﻥ ﻛﻠﻄﻢ ﺳﻨﻮﺭ ﺇﺫﺍ ﻣﺎ ‪ ...‬ﺃﺛﺎﺭﻭﻩ ﺑﺄﻛﻞ ﺍﻟﺮﳒﺒﻴﻞ‬
‫ﻭﻟﱪﺯﺥ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻛﺘﺎﺏ ﺑﻨﺎﺀ ﺍﻟﻜﻼﻡ‪ .‬ﻗﺎﻝ ﳏﻤﺪ ﺑﺎﻥ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﺭﺃﻳﺘﻪ ﰲ ﺟﻠﻮﺩ‪.‬‬
‫ﻭﻛﺘﺎﺏ ﻣﻌﺎﱐ ﺍﻟﻌﺮﻭﺽ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻘﺾ ﻋﻠﻰ ﺍﳋﻠﻴﻞ ﻭﺗﻐﻠﻴﻈﻪ ﰲ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻭﺱ‬
‫ﰲ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻐﺮﻳﺐ‪.‬‬

‫ﺑﺸﺮ ﺑﻦ ﳛﲕ‪ ،‬ﺑﻦ ﻋﻠﻲ ﺍﻟﻘﻴﲏ ﺍﻟﻨﺼﻴﱯ‬

‫ﺃﺑﻮ ﺿﻴﺎﺀ ﻣﻦ ﺃﻫﻞ ﻧﺼﻴﺒﲔ‪ ،‬ﺷﺎﻋﺮ ﻗﻠﻴﻞ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺃﺩﻳﺐ ﻛﺜﲑ ﺍﻷﺩﺏ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﳏﻤﺪ ﺍﺑﻦ‬
‫ﺇﺳﺤﺎﻕ‪ :‬ﻛﺘﺎﺏ ﺳﺮﻗﺎﺕ ﺍﻟﺒﺤﺘﺮﻱ ﻡ ﺃﰊ ﲤﺎﻡ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻮﺍﻫﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﻵﺩﺍﺏ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﺮﻗﺎﺕ ﺍﻟﻜﺒﲑ ﱂ ﻳﺘﻢ‪.‬‬

‫ﺑﻘﻲ ﺑﻦ ﳐﻠﺪ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬

‫ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻭﻗﺎﻝ‪:‬ﻣﺎﺕ ﺑﺎﻷﻧﺪﻟﺲ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﰲ ﻗﻮﻝ ﺃﰊ ﺳﻌﻴﺪ ﺑﻦ ﻳﻮﻧﺲ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭ‬
‫ﻗﻄﲏ‪ :‬ﻣﺎﺕ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺒﻌﻲ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺻﺢ‪ .‬ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻭﺑﻘﻲ ﻣﻦ ﺣﻔﺎﻅ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﺃﺋﻤﺔ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﺍﻟﺰﻫﺎﺩ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺭﺣﻞ ﺇﱃ ﺍﳌﺸﺮﻕ‪ ،‬ﻓﺮﻭﻯ ﻋﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﺃﻋﻼﻡ ﺍﻟﺴﻨﺔ‪ ،‬ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﲪﺪ ﺑﻦ‬
‫ﳏﻤﺪ‪ ،‬ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻭﺭﻗﻲ‪ ،‬ﻭﺧﻠﻴﻔﺔ ﺑﻦ‬
‫ﺧﻴﺎﻁ‪ ،‬ﻭﲨﺎﻋﺎﺕ ﺃﻋﻼﻡ‪ ،‬ﻳﺰﻳﺪﻭﻥ ﻋﻠﻰ ﺍﳌﺎﺋﺘﲔ‪ ،‬ﻭﻛﺘﺐ ﺍﳌﺼﻨﻔﺎﺕ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻭﺍﳌﻨﺜﻮﺭ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﺑﺎﻟﻎ ﰲ ﺍﳉﻤﻊ‬
‫ﻭﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﺭﺟﻊ ﺇﱃ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻓﻤﻸﻫﺎ ﻋﻠﻤﹰﺎ ﲨﺎﹰ‪ ،‬ﻭﺃﻟﻒ ﻛﺘﺒﹰﺎ ﺣﺴﺎﻧﺎﹰ‪ ،‬ﺗﺪﻝ ﻋﻠﻰ ﺍﺣﺘﻔﺎﻟﻪ ﻭﺍﺳﺘﻜﺜﺎﺭﻩ‪.‬‬
‫ﻗﺎﻝ ﻟﻨﺎ ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‪ :‬ﻓﻤﻦ ﻣﺼﻨﻔﺎﺕ ﺑﻘﻲ ﺍﺑﻦ ﳐﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻗﻄﻊ‬
‫ﻗﻄﻌﹰﺎ ﻻ ﺃﺳﺘﺜﲏ ﻓﻴﻪ‪ ،‬ﺃﻧﻪ ﱂ ﻳﺆﻟﻒ ﰲ ﺍﻹﺳﻼﻡ ﻣﺜﻠﻪ‪ ،‬ﻭﻻ ﺗﺼﻨﻴﻒ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻭﻻ ﻏﲑﻩ‪ .‬ﻭﻣﻨﻬﺎ ﰲ‬
‫ﺍﳊﺪﻳﺚ‪ :‬ﻛﺘﺎﺏ ﻣﺼﻨﻔﻪ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﻟﺬﻱ ﺭﺗﺒﻪ ﻋﻠﻰ ﺃﲰﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﺮﻭﻯ ﻓﻴﻪ ﻋﻦ ﺃﻟﻒ ﻭﺛﻼﲦﺎﺋﺔ ﺻﺎﺣﺐ ﻭﻧﻴﻒ‪،‬‬
‫ﰒ ﺭﺗﺐ ﺣﺪﻳﺚ ﻛﻞ ﺻﺎﺣﺐ ﻋﻠﻰ ﺃﲰﺎﺀ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺃﺑﻮﺍﺏ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻬﻮ ﻣﺼﻨﻒ ﻭﻣﺴﻨﺪ‪ ،‬ﻭﻣﺎﺃﻋﻠﻢ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ‬
‫ﻷﺣﺪ ﻗﺒﻠﻪ‪ ،‬ﻣﻊ ﺛﻘﺘﻪ ﻭﺿﺒﻄﻪ‪ ،‬ﻭﺇﺗﻘﺎﻧﻪ ﻭﺍﺣﺘﻔﺎﻟﻪ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺟﻮﺩﺓ ﺷﻴﻮﺧﻪ‪ .‬ﻓﺈﻧﻪ ﺭﻭﻯ ﻉ ﻣﺌﺎﺓ ﺭﺟﻞ ﻭﺃﺭﺑﻌﺔ‬
‫ﻭﲦﺎﻧﲔ ﺭﺟﻼﹰ‪ ،‬ﻟﻴﺲ ﻓﻴﻪ ﻋﺸﺮ ﺿﻌﻔﺎﺀ‪ ،‬ﻭﺳﺎﺋﺮﻫﻢ ﺃﻋﻼﻡ ﻣﺸﺎﻫﲑ‪ ،‬ﻭﻣﻨﻬﺎ ﻛﺘﺎﺏ ﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‬
‫ﻭﻣﻦ ﺩﻭﻬﻧﻢ‪ ،‬ﺍﻟﺬﻱ ﺃﺭﰉ ﻓﻴﻪ ﻋﻠﻰ ﻣﺼﻨﻒ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﻏﲑﻩ‪ ،‬ﻓﺼﺎﺭﺕ ﺗﺼﺎﻧﻴﻔﻪ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻻ‬
 ‫ﻧﻈﲑ ﳍﺎ‪ ،‬ﻭﻛﺎﻥ ﲝﺮﹰﺍ ﻻ ﻳﻘﻠﺪ ﺃﺣﺪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺧﺎﺻﹰﺎ ﺑﺄﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺟﺎﺭﻳﹰﺎ ﰲ ﻣﻀﻤﺎﺭ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ .‬ﻛﻞ‬
‫ﻫﺬﺍ ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﻤﻴﺪﻱ‪ ،‬ﻭﺇﻣﺎ ﺫﻛﺮﺗﻪ ﻟﺘﺼﻨﻴﻔﻪ ﻛﺘﺎﺑﹰﺎ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﺫﻛﺮ ﻟﻪ ﺗﺮﲨﺔ ﺃﺧﺮﻯ ﻓﻘﺎﻝ ﻓﻴﻬﺎ‪ :‬ﻭﻟﺪ ﺑﻘﻲ ﺑﻦ ﳐﻠﺪ ﺍﻷﻧﺪﻟﺴﻲ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﺗﻮﰱ ﻟﻴﻠﺔ‬
‫ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻟﺘﺴﻊ ﻭﻋﺸﺮﻳﻦ ﻟﻴﺔ ﻣﻀﺖ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺩﻓﻦ ﰲ ﺍﳌﻘﱪﺓ ﺍﳌﻨﺴﻮﺑﺔ‬
‫ﺇﱃ ﺑﲏ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺭﺣﻠﺘﺎﻥ‪ ،‬ﺃﻗﺎﻡ ﰲ ﺇﺣﺪﺍﳘﺎ ﳓﻮ ﺍﻟﻌﺸﺮﻳﻦ ﻋﺎﻣﺎﹰ‪ ،‬ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ ﺍﻷﺭﺑﻌﺔ ﻋﺸﺮ ﻋﺎﻣﺎﹰ‪،‬‬
‫ﻓﺄﺧﱪﱐ ﺃﰊ ﺃﻧﻪ ﻛﺎﻥ ﻳﻄﻮﻑ ﰲ ﺍﻷﻣﺼﺎﺭ ﻋﻠﻰ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﺫﺍ ﺃﰐ ﻭﻗﺖ ﺍﳊﺞ‪ ،‬ﺃﰐ ﺇﱃ ﻣﻜﺔ ﻓﺤﺞ‪ ،‬ﻫﺬﺍ ﻛﺎﻥ‬
‫ﻓﻌﻠﻪ ﻛﻞ ﻋﺎﻡ ﰲ ﺭﺣﻠﺘﻴﻪ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﺘﺰﻡ ﺻﻴﺎﻡ ﺍﻟﺪﻫﺮ‪ ،‬ﻓﺈﺫﺍ ﺃﰐ ﻳﻮﻡ ﲨﻌ ٍﺔ ﺃﻓﻄﺮ ﻭﻛﺎﻧﺖ ﻟﻪ ﻋﺒﺎﺩﺍﺕ ﻛﺜﲑﺓ‪،‬‬
‫ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﻧﺸﺮ ﺍﻟﻌﻠﻢ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻣﺸﺎﳜﻪ ﺍﻟﺬﻳﻦ ﲰﻊ ﻣﻨﻬﻢ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻣﺎﺋﱵ ﺭﺟﻞ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﻭﲦﺎﻧﲔ ﺭﺟﻼﹰ‪ ،‬ﻫﻜﺬﺍ ﺫﻛﺮ ﰲ ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ‪ ،‬ﻓﻤﺎ‬
‫ﺃﺩﺭﻱ ﺃﻳﻬﻤﺎ ﺍﻟﺼﺤﻴﺢ؟ ﺃﺧﱪﱐ ﺃﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺃﺧﱪﱐ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻘﻲ ﺑﻦ ﳐﻠﺪ ﻗﺎﻝ‪ :‬ﳌﺎ ﻭﺿﻌﺖ‬
‫ﻣﺴﻨﺪﻱ‪ ،‬ﺃﺗﺎﱐ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳛﲕ‪ ،‬ﻭﻣﻌﻪ ﺃﺧﻮﻩ ﺇﺳﺤﺎﻕ‪ ،‬ﻓﻘﺎﻻ ﱄ‪ :‬ﺑﻠﻐﻨﺎ ﺃﻧﻚ ﻭﺿﻌﺖ ﻣﺴﻨﺪﺍﹰ‪ ،‬ﻗﺪﻣﺖ ﻓﻴﻪ ﺃﺑﺎ‬
‫ﻣﺼﻌﺐ ﻭﺍﺑﻦ ﺑﻜﲑ‪ ،‬ﻭﺃﺧﺮﺕ ﺃﺑﺎﻧﺎ‪ ،‬ﻓﻘﺎﻝ ﺑﻘﻲ‪ :‬ﺃﻣﺎ ﺗﻘﺪﳝﻲ ﻷﰊ ﻣﺼﻌﺐ‪ ،‬ﻓﺈﱐ ﻗﺪﻣﺘﻪ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪) :‬ﻓﻘﺪﻣﻮﺍ ﻗﻴﺶ ﻭﻻ ﺗﻘﺪﻣﻮﻫﺎ(‪ .‬ﻭﺃﻣﺎ ﺍﺑﻦ ﺑﻜﲑ‪ ،‬ﻓﺈﱐ ﻗﺪﻣﺘﻪ ﻟﺴﻨﻪ ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻛﱪ‬
‫ﻛﱪ(‪ ،‬ﻣﻊ ﺃﻧﻪ ﲰﻊ ﺍﳌﻮﻃﺄ ﻣﻦ ﻣﺎﻟﻚ ﺳﺒﻊ ﻋﺸﺮﺓ ﻣﺮﺓ‪ ،‬ﻭﱂ ﻳﺴﻤﻌﻪ ﺃﺑﻮﻛﻤﺎ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻗﺎﻝ ﺑﻘﻲ‪ :‬ﻓﺨﺮﺟﺎ‬
‫ﻋﲏ‪ ،‬ﻭﱂ ﻳﻌﻮﺩﺍ ﺇﱃ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺧﺮﺟﺎﺇﱃ ﺣﺪ ﺍﳌﺪﺍﻭﺓ‪.‬‬
‫ﺣﺪﺛﻨﺎ ﻗﺎﻟﺴﻢ ﺑﻦ ﺃﺻﺒﻎ ﻗﺎﻝ‪ :‬ﺧﺮﺟﺖ ﻣﻦ ﺍﻷﻧﺪﻟﺲ ﻭﱂ ﺃﺭﻭ ﻋﻦ ﺑﻘﻲ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﺘﺎﻟﻌﺮﺍﻕ ﻭﻏﲑﻩ ﻣﻦ‬
‫ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﲰﻌﺖ ﻣﻦ ﻓﻀﺎﺋﻠﻪ ﻭﺗﻌﻈﻴﻤﻪ‪ ،‬ﻣﺎ ﺍﻧﺪﻣﲏ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﺇﺫﺍ ﺭﺟﻌﺖ ﻟﺰﻣﺘﻪ ﺣﱴ ﺃﺭﻭﻱ‬
‫ﲨﻴﻊ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻓﺄﺗﺎﻧﺎ ﻧﻌﻴﻪ ﻭﳓﻦ ﺑﺈﻃﺮﺍﺑﻠﺲ‪.‬‬
‫ﻭﺣﺪﺛﻨﺎ ﻗﺎﺳﻢ ﺑﻦ ﺃﺻﺒﻎ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ ﻳﻘﻮﻝ‪ :‬ﻭﺫﻛﺮ ﺑﻘﻲ ﺑﻦ ﳐﻠﺪ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻛﻨﺎ ﻧﺴﻤﻴﻪ ﺇﻻ‬
‫ﺍﳌﻜﻨﺴﺔ‪ ،‬ﻭﻫﻞ ﺍﺣﺘﺎﺝ ﺑﻠﺪ ﺑﻘﻲ ﺃﻥ ﻳﺄﰐ ﺇﱃ ﻫﻬﻨﺎ ﻣﻨﻪ ﺃﺣﺪ؟ ﻓﻘﻠﻨﺎ ﻟﻪ‪ :‬ﻭﻻ ﺃﻧﺖ ﲢﺪﺛﻨﺎ ﻋﻦ ﺭﺟﺎﻝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻭﻻ ﺃﻧﺎ‪.‬‬
‫ﻭﺫﻛﺮ ﺑﻘﻲ ﺃﻧﻪ ﺃﺩﺭﻙ ﲨﺎﻋ ﹰﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻓﻠﻢ ﻳﺮﻭ ﻋﻨﻬﻢ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺭﺟﻠﲔ‪ :‬ﻋﻦ ﺳﻔﻴﺎﻥ‬
‫ﺍﻟﺜﻮﺭﻱ ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﺖ ﻋﻦ ﺑﻘﻲ ﺃﻬﻧﻘﺎﻝ ﻳﻮﻣﹰﺎ ﻟﻄﻠﺒﺘﻪ‪ ،‬ﺃﻧﺘﻢ ﺗﻄﻠﺒﻮﻥ ﺍﻟﻌﻢ؟ ﻭﻫﻜﺬﺍ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ؟ ﺇﳕﺎ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﱂ‬
‫ﻼ ﲤﻀﻲ ﻋﻠﻴﻪ ﺍﻷﻳﺎﻡ ﰲ ﻭﻗﺖ ﻃﻠﺒﻪ ﻟﻠﻌﻠﻢ‪ ،‬ﻻ ﻳﻜﻮﻥ‬ ‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﻐﻞ ﻳﻘﻮﻝ‪ :‬ﺃﻣﻀﻰ ﺃﲰﻊ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﱐ ﻷﻋﺮﻑ ﻻﺟ ﹰ‬
‫ﻼ ﺑﺎﻉ ﺳﺮﺍﻭﻳﻠﻪ ﻏﲑ ﻣﺮﺓ ﰲ ﺷﺮﻯ ﻛﺎﻏﺪ‬ ‫ﻟﻪ ﻋﻴﺶ ﺃﻻﻡ ﻭﺭﻕ ﺍﻟﻜﺮﻧﺐ ﺍﻟﺬﻱ ﻳﻠﻘﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﱐ ﻷﻋﺮﻑ ﺭﺟ ﹰ‬
‫ﺣﱴ ﻳﺴﻮﻕ ﺍﷲ ﻋﻠﻴﻪ ﻣﻦ ﺣﻴﺚ ﳜﻠﻔﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﺑﻦ ﻫﺰﺍﺯﻥ ﺍﻟﻘﺸﲑﻱ‪ ،‬ﰲ ﺃﺟﺎﺯﺓ ﻭﺻﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺫﻛﺮ ﺇﺳﻨﺎﺩﹰﺍ‬
‫ﻭﻗﺎﻝ‪ :‬ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﺇﱃ ﺑﻘﻲ ﺑﻦ ﳐﻠﺪ ﻓﻘﺎﻟﺖ‪ :‬ﺇﻥ ﺍﺑﲏ ﻗﺪ ﺃﺳﺮﻩ ﺍﻟﺮﻭﻡ‪ ،‬ﻭﻻ ﺃﻗﺪﺭ ﻋﻠﻰ ﻣﺎﻝ ﺃﻛﺜﺮ ﻣﻦ ﺩﻭﻳﺮﺓ ﻭﻻ‬
‫ﺃﻗﺪﺭ ﻋﻠﻰ ﺑﻴﻌﻬﺎ‪ ،‬ﻓﻠﻮ ﺃﺷﺮﺕ ﺇﱃ ﻣﻦ ﻳﻔﺪﻳﻪ ﺑﺸﻲﺀ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﱄ ﻟﻴﻞ ﻭﻻ ﻬﻧﺎﺭ‪ ،‬ﻭﻻ ﻧﻮﻡ ﻭﻻ ﻗﺮﺍﺭ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃﻧﺼﺮﰲ ﺣﱴ ﺃﻧﻈﺮ ﰲ ﺃﻣﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﺃﻃﺮﻕ ﺍﻟﺸﻴﺦ ﻭﺣﺮﻙ ﺷﻔﻴﺘﻪ ﻗﺎﻝ‪ :‬ﻭﻟﺒﺜﻨﺎ ﻣﺪﺓ‪ ،‬ﻓﺠﺎﺀﺕ ﺍﳌﺮﺃﺓ ﻭﻣﻌﻬﺎ‬
 ‫ﺍﺑﻨﻬﺎ‪ ،‬ﻓﺄﺧﺬﺕ ﺗﺪﻋﻮ ﻟﻪ ﻭﺗﻘﻮﻝ‪ :‬ﻗﺪ ﺭﺟﻊ ﺳﺎﳌﺎﹰ‪ ،‬ﻭﻟﻪ ﺣﺪﻳﺚ ﳛﺪﺛﻚ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﺎﺏ‪ :‬ﻛﻨﺖ ﰲ ﻳﺪﻱ ﺑﻌﺾ‬
‫ﻣﻠﻮﻙ ﺍﻟﺮﻭﻡ‪ ،‬ﻣﻊ ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﺳﺎﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺇﻧﺴﺎﻥ ﻳﺴﺘﺨﺪﻣﻨﺎ ﻛﻞ ﻳﻮﻡ‪ ،‬ﳜﺮﺟﻨﺎ ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ ﻟﻠﺨﺪﻣﺔ‪ ،‬ﰒ‬
‫ﻳﺮﺩﻧﺎ ﻭﻋﻠﻴﻨﺎ ﻗﻴﻮﺩﻧﺎ‪ ،‬ﻓﺒﻴﻨﺎ ﳓﻦ ﳒﺊ ﻣﻦ ﺍﻟﻌﻤﻞ ﻣﻊ ﺻﺎﺣﺒﻪ‪ ،‬ﺍﻟﺬﻱ ﻛﺎ ﳛﻔﻈﻨﺎ‪ ،‬ﺇﺫ ﺍﻧﻔﺘﺢ ﺍﻟﻘﻴﺪ ﻣﻦ ﺭﺟﻠﻲ‪ ،‬ﻭﻭﻗﻊ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻭﺻﻒ ﺍﻟﻴﻮﻡ ﻭﺍﻟﺴﺎﻋﺔ‪ ،‬ﻓﻮﺍﻓﻖ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﺩﻋﺎﺀ ﺍﻟﺸﻴﺦ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻨﻬﺾ ﺇﱃ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﻔﻈﲏ‪ ،‬ﻭﺻﺎﺡ ﻋﻠﻲ‪ :‬ﻛﺴﺮﺕ ﺍﻟﻘﻴﺪ؟ ﻓﻘﻠﺖ‪ :‬ﻻ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺳﻘﻂ ﻣﻦ ﺭﺟﻠﻲ‪ .‬ﻗﺎﻝ ﻓﺘﺤﲑﻭﺍ ﰲ ﺃﻣﺮﻱ‪،‬‬
‫ﻭﺩﻋﻮﺍ ﺭﻫﺒﺎﻬﻧﻢ ﻓﻘﺎﻟﻮﺍ ﱄ‪ :‬ﺃﻟﻚ ﻭﺍﻟﺪﺓ؟ ﻗﻠﺖ ﳍﻢ ﻧﻌﻢ‪ .‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻭﺍﻓﻖ ﺩﺍﺅﻫﺎ ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺃﻃﻠﻘﻚ ﺍﷲ‪ ،‬ﻭﻻ‬
‫ﳝﻜﻨﻨﺎ ﺗﻘﻴﻴﺪﻙ‪ ،‬ﻓﺰﻭﺩﻭﱐ ﻭﺃﺻﺤﺒﻮﱐ ﺇﱃ ﻧﺎﺣﻴﺔ ﺍﳌﺴﻠﻴﻤﲔ‪.‬‬

‫ﺑﻜﺮ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺴﻬﻤﻲ‪ ،‬ﻭﺍﻟﺪ ﻋﺒﺪ ﺍﷲ‬

‫ﺍﺑﻦ ﺑﻜﺮ‪ ،‬ﺍﶈﺪﺙ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺰﺑﻴﺪﻱ ﻭﻏﲑﻩ ﰲ ﺍﻟﻨﺤﻮﻳﲔ‪.‬‬

‫ﺃﺧﺬ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻟﺒﻜﺮ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﻣﺎ ﺃﳊﻦ ﰲ ﺷﻲﺀ‪ ،‬ﻗﺎﻝ ﻧﻔﻌﻞ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻓﺨﺬ‬
‫ﻋﻠﻰ ﻛﻠﻤﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﻭﺍﺣﺪﺓ‪ ،‬ﻗﻞ ﻛﻠﻤﺔ‪ ،‬ﻭﻗﺮﺑﺖ ﻣﻨﻪ ﺳﻨﻮﺭﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﳍﺎ ﺍﺧﺴﻲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺧﻄﺄﺕ‪ ،‬ﺇﳕﺎ ﻫﻮ‬
‫ﺍﺧﺴﺊ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺃﲪﺪ‪ ،‬ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺴﻜﺮﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺼﺤﻴﻒ‪ ،‬ﻟﻪ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺴﻞ ﺑﻦ ﺫﻛﻮﺍﻥ ﻋﻦ‬
‫ﺍﻟﺮﻳﺎﺷﻲ ﻗﺎﻝ‪ :‬ﺗﻮﰱ ﺍﺑﻦ ﻟﺒﻌﺾ ﺍﳌﻬﺎﻟﺒﺔ‪ ،‬ﻓﺄﺗﺎﻩ ﺷﺒﻴﺐ ﺍﺑﻦ ﺷﻴﺒﺔ ﺍﳌﻨﻘﺮﻱ ﻳﻌﺰﻳﻪ‪ ،‬ﻭﻋﻨﺪﻩ ﺑﻜﺮ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺴﻬﻤﻲ‬
‫ﻓﻘﺎﻝ ﺷﺒﻴﺐ‪ :‬ﺑﻠﻐﻨﺎ ﺃﻥ ﺍﻟﻄﻔﻞ ﻻ ﻳﺰﺍﻝ ﳏﺒﻨﻄﺌﺎﹰ‪ ،‬ﻋﻠﻰ ﺑﺎﺏ ﺍﳉﻨﺔ ﻳﺸﻔﻊ ﻷﺑﻮﻳﻪ‪ .‬ﻓﻘﺎﻝ ﺑﻜﺮ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺇﳕﺎ ﻫﻮ‬
‫ﳏﺒﻨﻄﻴﹰﺎ ﻏﲑ ﻣﻬﻤﻮﺯ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺷﺒﻴﺐ‪ :‬ﺃﺗﻘﻮﻝ ﱄ ﻫﺬﺍ؟ ﻭﻣﺎ ﺑﲔ ﻻﺑﺘﻴﻬﺎ ﺃﻓﺼﺢ ﻣﲏ‪ .‬ﻓﻘﺎﻝ ﺑﻜﺮ‪ :‬ﻭﻫﺬﺍ ﺧﻄﺄ ﺛﺎﻥ‪،‬‬
‫ﻣﺎ ﻟﻠﺒﺼﺮﺓ ﻭﻟﻠﻮﺏ‪ ،‬ﻟﻌﻠﻚ ﻏﺮﻙ ﻗﻮﳍﻢ‪ :‬ﻣﺎ ﺑﲔ ﻻﺑﱵ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻳﺮﻳﺪﻧﻮﻥ ﺍﳊﺮﺓ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ‪ :‬ﻭﺍﳊﺮﺓ ﺃﺭﺽ ﺗﺮﻛﺒﻬﺎ ﺣﺠﺎﺭﺓ ﺳﻮﺩ ﻭﻫﻲ ﺍﻟﻠﻼﺑﺔ‪ ،‬ﻭﲨﻌﻬﺎ ﻻﺑﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﻛﺴﺮﺕ ﻓﻬﻲ ﺍﻟﻠﻮﺏ‬
‫ﻭﺍﻟﻠﻼﺏ‪ ،‬ﻭﻟﻠﻤﺪﻳﻨﺔ ﻻﺑﺘﺎﻥ ﻣﻦ ﺟﺎﻧﺒﻴﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﺒﺼﺮﺓ ﻻﺑﺔ ﻭﻻ ﺣﺮﺓ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺍﶈﺒﻨﻄﻲ ﺑﻐﲑ ﳘﺰﺓ‪ :‬ﻫﻮ ﺍﳌﻨﺘﺼﺐ ﺍﳌﺴﺘﺒﻄﺊ ﻟﻠﺸﻲﺀ‪ ،‬ﻭﺍﶈﺒﻨﻄﻴﺊ ﺑﺎﳍﻤﺰ‪ :‬ﺍﻟﻌﻈﻴﻢ ﺍﻟﺒﻄﻦ ﺍﳌﻨﺘﻔﺦ‪.‬‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﻢ‪ :‬ﺑﻜﺮ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺴﻬﻤﻲ ﻣﻦ ﺑﺎﳍﻠﺔ‪ ،‬ﺃﺣﺪ ﻣﺸﺎﻳﺦ ﺍﶈﺪﺛﲔ ﻗﺎﻝ ﺍﻟﻨﻪ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﻜﺮ‪ ،‬ﻛﺎﻥ ﺃﰊ ﻳﻘﻮﻝ ﺍﻟﺒﻴﺘﲔ ﻭﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺳﲑ ﺍﻟﻨﻮﺍﻋﺞ ﰲ ﺑﻼﺝ ﻣﻀﻠﺔ ‪ ...‬ﳝﺴﻲ ﺍﻟﺪﻟﻴﻞ ﻬﺑﺎ ﻋﻠﻰ ﻣﻠﻤﺎﻝ‬
‫ﺧﲑ ﻣﻦ ﺍﻟﻄﻤﻊ ﺍﻟﺪﻧﺊ ﻭﳎﻠﺲ ‪ ...‬ﺑﻔﻨﺎﺀ ﻻ ﻃﻠﻖ ﻭﻻ ﻣﻔﻀﺎﻝ‬
‫ﻓﺎﻗﺼﺪ ﳊﺎﺟﺘﻚ ﺍﳌﻠﻴﻚ ﻓﺈﻧﻪ ‪ ...‬ﻳﻐﻨﻴﻚ ﻋﻦ ﻣﺘﺮﻓﻊ ﳐﺘﺎﻝ‬
‫ﻭﺣﺪﺙ ﺍﻟﺘﺎﺭﳜﻲ ﻋﻦ ﺃﰊ ﺧﺎﻟﺪ‪ ،‬ﻳﺰﻳﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﻬﻠﱯ‪ ،‬ﻋﻦ ﺍﻟﺒﺠﻠﻲ‪ ،‬ﻋﻦ ﻗﺘﺐ ﺑﻦ ﺑﺸﺮ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﺑﻜﺮ ﺑﻦ‬
‫ﺣﺒﻴﺐ ﺍﻟﺴﻬﻤﻲ ﲟﻮﺿﻊ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ﻗﺼﺮ ﺯﺭﰊ‪ ،‬ﻭﳓﻦ ﻣﺸﺮﻓﻮﻥ ﻋﻠﻰ ﺍﳌﺮﺑﺪ‪ ،‬ﺇﺫ ﻣﺮ ﺑﻨﺎ ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﻨﺤﻮﻱ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻣﺮ ﺑﻜﻢ ﺍﻷﻣﲑ؟ ﻗﺎﻝ ﺑﻜﺮ‪ :‬ﻧﻌﻢ‪ ،‬ﻣﺮ ﺑﻨﺎ ﻋﺎﺻﺒﹰﺎ ﻓﻮﻩ‪ ،‬ﻓﺮﻣﻰ ﻳﻮﻧﺲ ﺑﻌﻨﺎﻧﻪ ﻋﻠﻰ ﻋﻨﻖ ﲪﺎﺭﻩ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻑ‬
‫ﺃﻑ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺑﻜﺮ‪ :‬ﺍﻧﻈﺮ ﺣﺴﻨﺎﹰ‪ ،‬ﰒ ﻗﺎﻝ ﻧﻌﻢ‪.‬‬
‫ﻭﺇﳕﺎ ﻇﻦ ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺃﻧﻪ ﻗﺪ ﳊﻦ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﳚﺐ ﺃ ﻳﻮﻗﻞ ﻋﺎﺻﺒﹰﺎ ﻓﺎﻩ‪ ،‬ﻓﻠﻤﺎ ﺗﺒﲔ ﺃﻧﻪ ﺃﺭﺍﺩ ﻋﺼﺐ‬
‫ﺍﻟﻔﻢ ﺻﻮﺑﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﺮ ﺑﻜﺮ ﺑﻦ ﺣﺒﻴﺐ ﺑﺪﺍﺭ ﻓﺴﻤﻊ ﺟﻠﺒﺔ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻫﺬﻩ ﺍﳉﻠﺒﺔ؟ ﺃﻋﺮﺱ ﺃﻡ ﺧﺮﺱ؟ ﺃﻡ ﺇﻋﺬﺍﺭ ﺃﻡ ﺗﻮﻛﲑ؟ ﻓﻘﺎﻝ‬
‫ﻟﻪ ﻗﻮﻡ‪ :‬ﻗﺪ ﻋﺮﻓﻨﺎ ﺍﻟﻌﺮﺱ‪ ،‬ﻓﺄﺧﱪﻧﺎ ﻣﺎ ﺳﻮﻯ ﺫﺍﻙ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﳋﺮﺱ‪ :‬ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺍﻟﻮﻻﺩﺓ‪ ،‬ﻭ ﺍﻹﻋﺬﺍﺭ‪ :‬ﺍﳋﺘﺎﻥ‪ ،‬ﻭ‬
‫ﺍﻟﺘﻮﻛﲑ‪ :‬ﺃﻥ ﻳﺒﲏ ﺍﻟﺮﺟﻞ ﺍﻟﻘﺒﺔ‪ ،‬ﻭﳛﺪﺙ ﺍﻟﻘﺪﺭ ﺍﳉﻤﺎﻉ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻭﻛﺮ ﻟﻨﺎ ﻃﻌﺎﻣﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻘﺪﺭ‪ :‬ﺍﳉﻤﺎﻉ ﺍﻟﻜﺒﲑﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺛﻌﻠﺐ‪ :‬ﺍﻟﻮﻛﲑﺓ‪ :‬ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻮﻛﺮ‪ ،‬ﻭﻫﻲ ﺍﻟﻮﻟﻴﻤﺔ‪ ،‬ﺍﻟﱵ ﻳﺼﻨﻌﻬﺎ ﺍﻟﺮﺟﻞ ﻋﻨﺪ ﺑﻨﺎﺀ ﺍﳌﻨﺰﻝ‪.‬‬

‫ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪،‬ﺍﳋﻴﺎﻁ‬

‫ﺑﻦ ﺳﺎﱂ‪ ،‬ﺍﻟﻜﻮﰲ ﺍﳋﻴﺎﻁ ﻣﻮﱃ ﻭﺍﺻﻞ ﺑﻦ ﺣﻴﺎﻥ ﺍﻷﺳﺪﻱ ﺍﻷﺣﺪﺏ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﰲ ﺍﲰﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺍﲰﻪ ﻗﺘﻴﺒﺔ‪ ،‬ﻭﻗﻴﻞ‬
‫ﺷﻌﺒﺔ‪ ،‬ﻭﻗﻴﻞ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ ﳏﻤﺪ‪ ،‬ﻭﻗﻴﻞ ﻣﻄﺮﻑ‪ ،‬ﻭﻗﻴﻞ ﺳﺎﱂ‪ ،‬ﻭﻗﻴﻞ ﻋﻨﺘﺮﺓ‪ ،‬ﻭﻗﻴﻞ ﺃﲪﺪ‪ ،‬ﻭﻗﻴﻞ ﻋﺘﻴﻖ‪ ،‬ﻭﻗﻴﻞ‬
‫ﺭﺅﺑﺔ‪ ،‬ﻭﻗﻴﻞ ﲪﺎﺩ‪ ،‬ﻭﻗﻴﻞ ﺣﺴﲔ‪ ،‬ﻭﻗﻴﻞ ﻗﺎﺳﻢ‪ ،‬ﻭﻗﻴﻞ ﻻ ﻳﻌﺮﻑ ﻟﻪ ﺍﺳﻢ‪ ،‬ﻭﺃﻇﻬﺮ ﺫﻟﻚ ﺷﻌﺒﺔ ﻭﻣﻄﺮﻑ‪ ،‬ﻗﺎﻝ ﺍﳍﻴﺜﻢ‬
‫ﺑﻦ ﻋﺪﻱ‪ :‬ﺍﺳﻢ ﺃﰊ ﺑﻜﺮ ﻣﻄﺮﻑ ﺑﻦ ﺍﻟﻨﻬﺸﻠﻲ ﻭﻣﺎﺕ ﺍﺑﻦ ﻋﻴﺎﺵ ﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺔ‪ ،‬ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﱵ‬
‫ﻣﺎﺕ ﻓﻴﻬﺎ ﺍﻟﺮﺷﻴﺪ ﺑﻦ ﺍﳌﻬﺪﻱ ﻗﺒﻠﻪ ﺑﺸﻬﺮ‪ ،‬ﻭﻓﻴﻬﺎ ﻣﺎﺕ ﻏﻨﺪﺭ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺩﺭﻳﺲ‪.‬‬
‫ﻭﺭﻭﻯ ﺃﻥ ﺍﺏ ﻋﻴﺎﺵ ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﻇﻬﺮ‪.‬‬
‫ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺳﺒﻊ ﻭﺗﺴﻌﲔ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﻭﺭﻭﻯ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺗﺴﻌﲔ‪ ،‬ﻭﺭﻭﻯ ﺳﻨﺔ ﲬﺲ‬
‫ﻭﺗﺴﻌﲔ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻴﺎﺵ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻧﺼﻒ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺴﲔ ﺑﻦ ﻓﻬﻢ‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﲨﺎﻋﺔ ﻻ ﺗﻌﺮﻑ ﺃﲰﺎﺅﻫﻢ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﻣﺮﱘ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺃﰊ‬
‫ﺳﱪﺓ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ‬
‫ﺃﰊ ﺍﻟﻌﺮﺍﻣﺲ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﻫﻮﺍﺯﻱ ﺍﳌﻘﺮﺉ ﰲ ﻛﺘﺎﺑﻪ‪ :‬ﻭﺇﳕﺎ ﻭﻗﻊ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﺳﻢ ﺃﰊ ﺑﻜﺮ‪،‬ﻷﻧﻪ‬
‫ﻼ ﻣﻬﻴﺒﺎﹰ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻳﻬﺎﺑﻮﻧﻪ ﺃﻥ ﻳﺴﺄﻟﻮﻩ‪ ،‬ﻓﺮﻭﻯ ﻛﻞ ﻭﺍﺣﺪ ﻋﻠﻰ ﻣﺎ ﻭﻗﻊ ﻟﻪ ﻗﻠﺖ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ﺍﳌﺮﺯ ﺑﺎﱐ ﰲ‬
‫ﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﻛﺘﺎﺑﻪ‪ :‬ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺳﺄﻟﻮﻩ ﻋﻦ ﺍﲰﻪ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ ﺃﻗﻮﺍﳍﻢ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﻟﻮﻻ ﻛﺮﺍﻫﺔ ﺍﻹﻃﺎﻟﺔ‬
‫ﻟﺬﻛﺮﺗﻪ‪ .‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻴﺎﺵ ﻣﻌﻈﻤﹰﺎ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻗﺪ ﻟﻘﻲ ﺍﻟﻔﺮﺯﺩﻕ‪ ،‬ﻭﺫﺍ ﺍﻟﺮﻣﺔ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻬﻤﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﺷﻌﺮﳘﺎ‪.‬‬
‫ﺣﺪﺙ ﺍﳌﺮﺯ ﺑﺎﱐ‪ :‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ‬
‫ﻋﻴﺎﺵ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻗﺎﻝ ﻋﺰﻭﺟﻞ‪) :‬ﻟﻠﻔﻘﺮﺍﺀ‬
‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ(‪ ،‬ﺇﱃ ﻗﻮﻟﻪ‪) :‬ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﺼﺎﺩﻗﻮﻥ(‪ ،‬ﻓﻬﺆﻻﺀ ﲰﻮﻩ ﺧﻠﻴﻔﺔ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻫﺆﻻﺀ ﻻ ﻳﻜﺬﺑﻮﻥ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﻟﻄﺎﺋﻲ ﻗﺎﻝ‪:‬ﲰﻌﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﺃﺭﻳﺪ ﺃﻥ ﺃﺗﻜﻠﻢ‬
‫ﺍﻟﻴﻮﻡ ﺑﻜﻼﻡ‪ ،‬ﻻ ﳜﺎﻟﻔﲏ ﻓﻴﻪ ﺃﺣﺪ ﺇﻻ ﻫﺠﺮﺗﻪ ﺛﻼﺛﹰﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻗﻞ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ .‬ﻗﺎﻝ‪ :‬ﻣﺎ ﻭﻟﺪ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻣﻮﻟﻮﺩ ﺑﻌﺪ ﺍﻟﻨﺒﻴﲔ ﻭ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﺃﻓﻀﻞ ﻣﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺻﺪﻗﺖ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﻭﻻ ﻳﻮﺷﻊ ﺑﻦ ﻧﻮﻥ‬
‫ﻭﺻﻲ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؟ ﻗﺎﻝ‪ :‬ﻭﻻ ﻳﻮﺷﻊ ﺑﻦ ﻧﻮﻥ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻧﺒﻴﹰﺎ‪ .‬ﰒ ﻓﺴﺮﻩ ﻓﻘﺎﻝ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻛﻨﺘﻢ‬
‫ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ(‪ .‬ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺧﲑ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﺑﻮ ﺑﻜﺮ(‪.‬‬
‫ﻗﺎﻝ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ‪ :‬ﻭﲰﻌﺖ ﺍﺑﻦ ﻋﻴﺎﺵ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﺃﺗﺎﱐ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﻠﻲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ -‬ﰲ ﺣﺎﺟﺔ‪،‬‬
‫ﻟﺒﺪﺃ ﲝﺎﺟﺔ ﻋﻠﻲ ﻗﺒﻞ ﺣﺎﺟﺔ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ‪ ،‬ﻟﻘﺮﺍﺑﺘﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻷﻥ ﺃﺧﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ‪ ،‬ﺃﺣﺐ‬
‫ﺇﱄ ﻣﻦ ﺃﻥ ﺃﻗﺪﻣﻪ ﻋﻠﻴﻬﻤﺎ‪ .‬ﻭﻛﺎﻥ ﻳﻘﺪﻡ ﻋﻠﻴﹰﺎ ﻋﻠﻰ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﻻ ﻳﻐﻠﻮ ﻭﻻ ﻳﻘﻮﻝ ﺇﻻ ﺧﲑﹰﺍ‪ .‬ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ‬
‫ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﻋﻦ ﺫﺭ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻧﻈﺮ ﰲ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻮﺟﺪ ﻗﻠﺐ‬
‫ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﲑ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﺎﺻﻄﻔﺎﻩ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺍﺑﺘﻌﺜﻪ ﺑﺮﺳﺎﻟﺘﻪ‪ ،‬ﰒ ﻧﻈﺮ ﰲ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ ﺑﻌﺪ‬
‫ﻗﻠﺒﻪ‪ ،‬ﻓﻮﺟﺪ ﻗﻠﻮﺏ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺧﲑ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﺑﻌﺪ ﻗﻠﺒﻪ ﻓﺠﻌﻠﻬﻢ ﻭﺯﺭﺍﺀ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻳﻘﺎﺗﻠﻮﻥ ﻋﻦ‬
‫ﺩﻳﻨﻪ‪ ،‬ﻓﻤﺎ ﺭﺃﻯ ﺍﳌﺴﻠﻤﻮﻥ ﺣﺴﻨﺎﹰ‪ ،‬ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ ﺣﺴﻦ‪ ،‬ﻭﻣﺎ ﺭﺁﻩ ﺍﳌﺴﻠﻤﻮﻥ ﺳﻴﺌﺎﹰ‪ ،‬ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ ﺳﻴﺊ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‬
‫ﺍﺑﻦ ﻋﻴﺎﺵ‪ :‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪ :‬ﺇﻬﻧﻢ ﺭﺃﻭﺍ ﺃﻥ ﻳﻮﻟﻮﺍ ﺃﺑﺎ ﺑﻜﺮ ﺑﻌﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﳐﻠﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﻌﻄﺎﺭﻱ ﻗﺎﻝ‪ :‬ﺑﻌﺚ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﺇﱃ ﺃﰊ‬
‫ﻳﻮﺳﻒ ﺍﻷﻋﺸﻰ‪ ،‬ﻓﻤﻀﻴﺖ ﻣﻊ ﺃﰊ ﻳﻮﺳﻒ‪ ،‬ﻭﻣﻊ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﻤﲑ‪ ،‬ﻓﺪﺧﻠﻨﺎ ﺇﻟﻴﻪ ﻭﻫﻮ‬
‫ﰲ ﻋﻠﻴﺔ ﻟﻪ ﻓﻘﺎﻝ ﻷﰊ ﻳﻮﺳﻒ‪ :‬ﻗﺪ ﻗﺮﺃﺕ ﻋﻠﻲ ﺍﻟﻘﺮﺁﻥ ﻣﺮﺗﲔ‪ .‬ﻭﻗﺪ ﻧﻘﻠﺖ ﻋﲏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺎﻗﺮﺃ ﻋﻠﻲ ﺁﺧﺮ ﺍﻷﻧﻔﺎﻝ‪،‬‬
‫ﻭﺍﻗﺮﺃ ﻋﻠﻲ ﻣﻦ ﺭﺃﺱ ﺍﳌﺎﺋﺔ ﻣﻦ ﺑﺮﺍﺀﺓ‪ ،‬ﻭﺍﻗﺮﺃ ﻋﻠﻲ ﻛﺬﺍ‪ ،‬ﻭﺍﻗﺮﺃ ﻛﺬﺍ ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻳﻮﺳﻒ‪ :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﻫﺬﺍ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻷﺷﻴﺎﺀ ﺃﻓﺪﻬﺗﺎ ﺑﻌﺪ ﻣﺎ ﻛﱪﺕ‪ ،‬ﺃﻭ ﱂ ﺗﺰﻝ ﻓﻴﻪ ﻣﺬ ﻛﻨﺖ؟ ﻓﻔﻜﺮ ﻫﻨﻴﻬﺔ ﰒ ﻗﺎﻝ‪:‬‬
‫ﺑﻠﻐﺖ ﻭﺃﻧﺎ ﺍﺑﻦ ﺳﺖ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻓﻜﻨﺖ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺸﺒﺎﻥ ﳑﺎ ﻳﻌﺮﻑ ﻭﻳﻨﻜﺮ ﺳﻨﱵ‪ ،‬ﰒ ﻭﻋﻈﺖ ﻓﺴﻲ‬
‫ﻭﺯﺟﺮﻬﺗﺎ‪ ،‬ﻭﺃﻗﺒﻠﺖ ﻋﻠﻰ ﺍﳋﲑ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻜﻨﺖ ﺃﺧﺘﻠﻒ ﺇﱃ ﻋﺎﺻﻢ ﰲ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻭﺭﲟﺎ ﻣﻄﺮﻧﺎ ﻟﻴﻼﹰ‪ ،‬ﻓﺄﻧﺰﻉ‬
‫ﺳﺮﺍﻭﻳﻠﻲ ﻭﺃﺧﻮﺽ ﺍﳌﺎﺀ ﺇﱃ ﺣﻘﻮﻱ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻳﻮﺳﻒ‪ :‬ﻭﻣﻦ ﺃﻳﻦ ﻫﺬﺍ ﺍﳌﺎﺀ ﻛﻠﻪ؟ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﺇﺫﺍ ﻣﻄﺮﻧﺎ‪ ،‬ﺟﺎﺀ‬
‫ﻣﺎﺀ ﺍﳊﲑﺓ ﺇﻟﻴﻨﺎ‪ ،‬ﺣﱴ ﻳﺪﺧﻞ ﺍﻟﻜﻮﻓﺔ‪.‬‬
‫ﻭﻛﻨﺖ ﺇﺫﺍ ﻗﺮﺃﺕ ﻋﻠﻰ ﻋﺎﺻﻢ‪ ،‬ﺃﺗﻴﺖ ﺍﻟﻜﻠﱯ ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺗﻔﺴﲑﻩ‪ ،‬ﻭﺃﺧﱪﱐ ﺃﺑﻮ ﺑﻜﺮ ﺃﻥ ﻋﺎﺻﻤﹰﺎ ﺃﺧﱪﻩ ﺃﻧﻪ ﻛﺎﻥ‬
‫ﻳﺄﰐ ﺯﺭ ﺑﻦ ﺣﺒﻴﺶ‪ ،‬ﻓﻴﻘﺮﺋﻪ ﲬﺲ ﺁﻳﺎﺕ ﻻ ﻳﺰﻳﺪ ﻋﻠﻴﻬﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﰒ ﻳﺄﰐ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﻓﻴﻌﺮﺿﻬﺎ ﻋﻠﻴﻪ‪،‬‬
‫ﻓﻜﺎﻧﺖ ﺗﻮﺍﻓﻖ ﻗﺮﺍﺀﺓ ﺯﺭ‪ ،‬ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﺯﺭ‬
‫ﺑﻦ ﺣﺒﻴﺶ ﺍﻟﺸﻜﺮﻱ ﺍﻟﻌﺎﻃﺮﺩﻱ ﻗﺮﺃ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ‪ ،‬ﰲ ﻛﻞ ﻳﻮﻡ ﺁﻳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻻ ﻳﺰﻳﺪﻩ‬
‫ﻋﻠﻴﻬﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺁﻳﺔ ﻗﺼﲑﺓ ﺍﺳﺘﻘﻠﻬﺎ ﺯﺭ ﻣﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﻴﻘﻮﻝ ﻋﺒﺪ ﺍﷲ‪ :‬ﺧﺬﻫﺎ‪ ،‬ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ‪ ،‬ﳍﻲ‬
‫ﺧﲑ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻳﻘﻮﻝ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﺻﺪﻕ ﻭﺍﷲ‪ ،‬ﻭﳓﻦ ﻧﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﺇﺫ ﺣﺪﺛﻨﺎ‬
‫ﻋﻦ ﻋﺎﺻﻢ ﻋﻦ ﺯﺭ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻭﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺣﻖ‪ ،‬ﻛﻤﺎ ﺃﻧﻜﻢ ﻋﻨﺪﻱ ﺟﻠﻮﺱ‪ ،‬ﻭﺍﷲ ﻣﺎ‬
‫ﻛﺬﺑﺖ‪ ،‬ﻭﺍﷲ ﻣﺎ ﻛﺬﺏ ﻋﺎﺻﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻮﺩ‪ ،‬ﻭﺍﷲ ﻣﺎ ﻛﺬﺏ ﺯﺭ‪ ،‬ﻭﺍﷲ ﻣﺎ ﻛﺬﺏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺇﻥ‬
‫ﻫﺬﺍ ﳊﻖ ﻛﻤﺎ ﺃﻧﻜﻢ ﻋﻨﺪﻱ ﺟﻠﻮﺱ‪.‬‬
‫ﻭﺣﺪﺙ ﻋﻤﻦ ﺃﺳﻨﺪﻩ ﺇﱃ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻮﻧﺲ ﻗﺎﻝ‪ :‬ﺫﻛﺮ ﺍﻟﻨﺒﻴﺬ ﻋﻨﺪ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﺑﻦ‬
‫ﺇﺩﺭﻳﺲ ﳛﺮﻣﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺒﻴﺬ ﺣﺮﺍﻣﺎﹰ‪ ،‬ﻓﺎﻟﻨﺎﺱ ﻛﻠﻬﻢ ﺃﻫﻞ ﺭﺩﺓ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻴﺎﺵ‪ :‬ﻛﻨﺖ ﺃﻧﺎ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺷﺮﻳﻚ‪ ،‬ﻧﺘﻤﺎﺷﻰ ﺑﲔ ﺍﳊﲑﺓ‬
‫ﻭﺍﻟﻜﻮﻓﺔ‪ ،‬ﻓﺮﺃﻳﻨﺎ ﺷﻴﺨﹰﺎ ﺃﺑﻴﺾ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻠﺤﻴﺔ‪ ،‬ﺣﺴﻦ ﺍﻟﺴﻤﺖ ﻭﺍﳍﻴﺌﺔ‪ ،‬ﻓﻈﻨﻨﺎ ﺃﻥ ﻋﻨﺪﻩ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻗﺪ ﺃﺩﺭﻙ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺃﻃﻠﺒﻨﺎ ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻭﺃﺷﺪﻧﺎ ﲝﺜﹰﺎ ﻋﻨﻪ‪ ،‬ﻓﺘﻘﺪﻡ ﺇﻟﻴﻪ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﻫﺬﺍ‪ ،‬ﻋﻨﺪﻙ ﺷﻲﺀ ﻣﻦ‬
‫ﺍﳊﺪﻳﺚ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺣﺪﻳﺚ ﻓﻼ‪ ،‬ﻭﻟﻜﻦ ﻋﻨﺪﻱ ﻋﺘﻴﻖ ﺳﻨﺘﲔ‪ ،‬ﻓﻨﻈﺮﻧﺎ ﻓﺈﺫﺍ ﻫﻮ ﲬﺎﺭ‪ .‬ﻭﺣﺪﺙ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‬
‫ﻗﺎﻝ‪ :‬ﺍﻟﻔﺮﺯﺩﻕ ﺑﺎﻟﻜﻮﻓﺔ ﻳﻨﻌﻲ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ - ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ، -‬ﻓﻘﺎﻝ‪:‬‬
‫ﻛﻢ ﻣﻦ ﺷﺮﻳﻌﺔ ﻋﺪﻝ ﻗﺪ ﺳﻨﻨﺖ ﳍﻢ ‪ ...‬ﻛﺎﻧﺖ ﺃﻣﻴﺘﺖ ﻭﺃﺧﺮﻯ ﻣﻨﻚ ﺗﻨﺘﻈﺮ‬
‫ﻳﺎ ﳍﻒ ﻧﻔﺴﻲ ﻭﳍﻒ ﺍﻟﻼﻫﻔﲔ ﻣﻌﻲ ‪ ...‬ﻋﻠﻰ ﺍﻟﻌﺪﻭﻝ ﺍﻟﱵ ﺗﻐﺘﺎﳍﺎ ﺍﳊﻔﺮ‬
‫ﻭﺣﺪﺙ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺍﺑﻦ ﻛﻨﺎﺳﺔ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﻋﻴﺎﺵ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺇﺫ ﺃﻧﺎ ﺷﺎﺏ ﺇﺫﺍ ﺃﺻﺎﺑﺘﲏ ﻣﺼﻴﺒﺔ‪،‬‬
‫ﺗﺼﱪﺕ ﻭﺭﺩﺩﺕ ﺍﻟﺒﻜﺎﺀ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ﻳﻮﺟﻌﲏ ﻭﻳﺰﻳﺪﱐ ﺃﳌﺎﹰ‪ ،‬ﺣﱴ ﺭﺃﻳﺖ ﺑﺎﻟﻜﻨﺎﺳﺔ ﺃﻋﺮﺍﺑﻴﹰﺎ ﻭﺍﻗﻔﺎﹰ‪ ،‬ﻭﻗﺪ ﺍﺟﺘﻤﻊ‬
‫ﺍﻟﻨﺎﺱ ﺣﻮﻟﻪ ﻓﺄﻧﺸﺪ‪:‬‬
‫ﺧﻠﻴﻠﻲ ﻋﻮﺟﺎ ﻣﻦ ﺻﺪﻭﺭ ﺍﻟﺮﻭﺍﺣﻞ ‪ ...‬ﲜﻬﻮﺭ ﺣﺰﻭﻯ ﻭﺍﺑﻜﻴﺎ ﰲ ﺍﳌﻨﺎﺯﻝ‬
‫ﻟﻌﻞ ﺍﳓﺪﺍﺭ ﺍﻟﺪﻣﻊ ﻳﻌﻘﺐ ﺭﺍﺣﺔ ‪ ...‬ﻣﻦ ﺍﻟﻮﺟﺪ ﺃﻭ ﻳﺸﻔﻲ ﳒﻲ ﺍﻟﺒﻼﺑﻞ‬

‫ﻓﺴﺄﻟﺖ ﻋﻨﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺫﻭ ﺍﻟﺮﻣﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺄﺻﺎﺑﺘﲏ ﺑﻌﺪ ﺫﻟﻚ ﻣﺼﺎﺋﺐ‪ ،‬ﻓﻜﻨﺖ ﺃﺑﻴﻚ ﻓﺄﺟﺪ ﺭﺍﺣﺔ‪ ،‬ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ‪:‬‬
‫‪ -‬ﻗﺎﺗﻞ ﺍﷲ ‪ -‬ﺍﻷﻋﺮﺍﰊ‪ ،‬ﻣﺎ ﻛﺎﻥ ﺃﺑﺼﺮﻩ ﻭﺃﻋﻠﻤﻪ!!‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ‪ ،‬ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ‪ ،‬ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﻋﻤﻲ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ‬
‫ﻳﻘﻮﻝ‪ :‬ﺣﺪﺛﲏ ﳛﲕ ﺑﻦ ﺁﺩﻡ ﻗﺎﻝ‪ :‬ﳌﺎ ﻗﺪﻡ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻧﺰﻝ ﺍﳊﲑﺓ‪ ،‬ﰒ ﺑﻌﺚ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﻋﻴﺎﺵ‪،‬‬
‫ﻓﺤﻤﻠﻨﺎﻩ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﻨﺖ ﺃﻧﺎ ﺃﻗﺘﺎﺩﻩ ﺑﻌﺪ ﺫﻫﺎﺏ ﺑﺼﺮﻩ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺘﻬﻴﻨﺎ ﺇﱃ ﺑﺎﺏ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﺫﻫﺐ ﺍﳊﺠﺎﺏ ﻳﺄﺧﺬﻭﻥ ﺃﺑﺎ‬
‫ﺑﻜﺮ ﻣﲏ‪ ،‬ﻓﺄﻣﺴﻚ ﺃﺑﻮ ﺑﻜﺮ ﺑﻴﺪﻱ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻗﺎﺋﺪﻱ ﻻ ﻳﻔﺎﺭﻗﲏ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﺩﺧﻞ ﺃﻧﺖ ﻭﻗﺎﺋﺪﻙ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﻗﺎﻝ‬
‫ﳛﲕ‪ :‬ﻓﺪﺧﻠﺖ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻫﺎﺭﻭﻥ ﺟﺎﻟﺲ ﻭﺣﺪﻩ‪ ،‬ﻓﻠﻤﺎ ﺩﻧﺎ ﻣﻨﻪ ﺃﻧﺬﺭﺗﻪ‪ ،‬ﻓﺴﻠﻢ ﻋﻠﻴﻪ ﺑﺎﳋﻼﻓﺔ‪ ،‬ﻓﺄﺣﺴﻦ ﻫﺎﺭﻭﻥ‬
‫ﺍﻟﺮﺩ‪ ،‬ﻓﺄﺟﻠﺴﺘﻪ ﺣﻴﺚ ﺃﻣﺮﺕ‪ ،‬ﰒ ﺧﺮﺟﺖ ﻓﻘﻌﺪﺕ ﰲ ﻣﻜﺎﻥ ﺃﺭﺍﳘﺎ ﻭﺃﲰﻊ ﻛﻼﻣﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺠﻌﻠﺖ ﺃﻧﻈﺮ ﺇﱃ‬
‫ﻼ ﻗﺪ ﻛﱪ‪ ،‬ﻭﺿﻌﻔﺖ ﺭﻗﺒﺘﻪ‪ ،‬ﻓﺎﺗﻜﺄ ﺫﻗﻨﻪ ﻋﻠﻰ ﺻﺪﺭﻩ‪ ،‬ﻓﺴﻜﺖ‬ ‫ﻫﺎﺭﻭﻥ ﻳﺘﻠﻤﺢ ﺃﺑﺎ ﺑﻜﺮ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺭﺟ ﹰ‬
‫ﻫﺎﺭﻭﻥ ﻋﻨﻪ ﺳﺎﻋﺔ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﺒﻴﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﱐ ﺳﺎﺋﻠﻚ ﻋﻦ ﺃﻣﺮ ﻓﺄﺳﺄﻟﻚ ﺑﺎﷲ‬
‫ﳌﺎ ﺻﺪﻗﺘﲏ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻋﻠﻤﻪ ﻋﻨﺪﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻧﻚ ﻗﺪ ﺃﺩﺭﻛﺖ ﺃﻣﺮ ﺑﲏ ﺃﻣﻴﺔ ﻭﺃﻣﺮﻧﺎ‪ ،‬ﻓﺄﺳﺄﻟﻚ ﺑﺎﷲ‪ ،‬ﺃﻳﻬﻤﺎ‬
‫ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﳊﻖ؟ ﻗﺎﻝ ﳛﲕ‪ :‬ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ‪ :‬ﺍﻟﻠﻬﻢ ﻭﻓﻘﻪ ﻭﺛﺒﺘﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻃﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﰲ ﺍﳉﻮﺍﺏ‪ ،‬ﰒ ﻗﺎﻝ‬
‫ﻟﻪ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻣﺎ ﺑﻨﻮ ﺃﻣﻴﺔ ﻓﻜﺎﻧﻮﺍ ﺃﻧﻔﻊ ﻟﻠﻨﺎﺱ ﻣﻨﻜﻢ‪ ،‬ﻭﺃﻧﺘﻢ ﺃﻗﻮﻡ ﺑﺎﻟﺼﻼﺓ ﻣﻨﻬﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺠﻌﻞ ﻫﺎﺭﻭﻥ‬
‫ﻳﺸﲑ ﺑﻴﺪﻩ ﻭﻳﻘﻮﻝ‪ :‬ﺇﻥ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﺇﻥ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﰒ ﺧﺮﺝ ﻓﺘﺒﻌﻪ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ :‬ﺇﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻗﺪ ﺃﻣﺮ ﻟﻚ ﺑﺜﻼﺛﲔ ﺃﻟﻔﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ‬
‫ﺑﻜﺮ‪ :‬ﻓﻤﺎ ﻟﻘﺎﺋﺪﻱ؟ ﻓﻀﺤﻚ ﺍﻟﻔﻀﻞ ﻭﻗﺎﻝ‪ :‬ﻟﻘﺎﺋﺪﻙ ﲬﺴﺔ ﺁﻻﻑ‪ .‬ﻗﺎﻝ ﳛﲕ‪ :‬ﻓﺄﺧﺬﺕ ﺍﳋﻤﺴﺔ ﺁﻻﻑ ﻗﺒﻞ ﺃﻥ‬
‫ﻳﺄﺧﺬ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺜﻼﺛﲔ‪.‬‬
‫ﻭﺣﺪﺙ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﻫﺎﺭﻭ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺴﻠﻤﺖ ﻭﺟﻠﺴﺖ‪ ،‬ﻓﺪﺧﻞ‬
‫ﱴ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎﹰ‪ ،‬ﻓﺴﻠﻢ ﻭﺟﻠﺲ‪ .‬ﻓﻘﺎﻝ ﱄ ﻫﺎﺭﻭﻥ‪ :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ :‬ﺃﺗﻌﺮﻑ ﻫﺬﺍ؟ ﻗﻠﺖ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ‬ ‫ﻓ ً‬
‫ﺍﺑﲏ ﳏﻤﺪ‪ ،‬ﺍﺩﻉ ﺍﷲ ﻟﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ ﻋﻦ ﺍﳊﺴﻦ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺇﻥ ﺍﷲ ﻓﺎﺗﺢ ﻋﻠﻴﻜﻢ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭﻬﺑﺎ‪ ،‬ﻭﺇﻥ ﻋﻤﺎﻝ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻦ‬
 ‫ﺍﺗﻘﻰ‪ ،‬ﻭﺃﺩﻯ ﺍﻷﻣﺎﻧﺔ(‪ .‬ﻓﺎﻧﺘﻔﺾ ﻭﺗﻐﲑ‪ ،‬ﻭﻗﺎﻝ ﻳﺎ ﻣﺴﺮﻭﺭ‪ :‬ﺍﻛﺘﺐ‪ ،‬ﰒ ﺳﻜﺖ ﺳﺎﻋﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﺃﻻ‬
‫ﲢﺪﺛﲏ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ ﻋﻦ ﺍﳊﺴﻦ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﺃﺗﺪﺭﻱ ﻣﺎ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻟﻠﻬﺮﻭﺍﻥ؟ ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻗﺎﻝ ﻟﻪ؟ ﻗﻠﺖ‪ :‬ﻗﺎﻝ ﻟﻪ ﻣﺎ ﳝﻨﻌﻚ ﻣﻦ ﺣﺐ ﺍﳌﺎﻝ؟‬
‫ﻭﺃﻧﺖ ﻛﺎﻓﺮ ﺍﻟﻘﻠﺐ‪ ،‬ﻃﻮﻳﻞ ﺍﻷﻣﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﻷﱐ ﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﺬﻱ ﱄ ﺳﻮﻑ ﻳﺄﺗﻴﲏ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﺧﻠﻔﻪ ﺑﻌﺪﻱ ﻳﻜﻮﻥ‬
‫ﻭﺑﺎﻟﻪ ﻋﻠﻲ‪ .‬ﰒ ﻗﺎﻝ ﻳﺎ ﻣﺴﺮﻭﺭ‪ :‬ﺍﻛﺘﺐ ﻭﳛﻚ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻟﻚ ﺣﺎﺟﺔ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ؟ ﻗﻠﺖ‪ :‬ﺗﺮﺩﱐ ﻛﻤﺎ ﺟﺌﺖ ﰊ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻟﻴﺴﺖ ﻫﺬﻩ ﺣﺎﺟﺔ‪ ،‬ﺳﻞ ﻏﲑﻫﺎ‪ ،‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﱄ ﺑﻨﺎﺕ ﺃﺧﺖ ﺿﻌﺎﻑ‪ ،‬ﻓﺈﻥ ﺭﺃﻯ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﺄﻣﺮ‬
‫ﳍﻦ ﺑﺸﻲﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪﺭ ﳍﻦ‪ ،‬ﻗﻠﺖ‪ :‬ﻳﻘﻮﻝ ﻏﲑﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﻳﻘﻮﻝ ﻏﲑﻙ‪ ،‬ﻗﻠﺖ‪ :‬ﻋﺸﺮﻯ ﺁﻻﻑ‪ ،‬ﻗﺎﻝ‪ :‬ﳍﻦ ﻋﺸﺮﺓ‬
‫ﺁﻻﻑ‪ ،‬ﻭﻋﺸﺮﺓ ﺁﻻﻑ‪ ،‬ﻭﻋﺸﺮﺓ ﺁﻻﻑ‪ ،‬ﻭﻋﺸﺮﺓ ﺁﻻﻑ‪ ،‬ﻭﻋﺸﺮﺓ ﺁﻻﻑ‪ ،‬ﻳﺎ ﻓﻀﻞ ﺍﻛﺘﺐ ﻬﺑﺎ ﺇﱃ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﺃﻻ‬
‫ﲢﺒﺲ ﻋﻠﻴﻪ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﺍﺻﻨﺮﻑ ﻭﻻ ﺗﻨﺴﻨﺎ ﻣﻦ ﺩﻋﺎﺋﻚ‪.‬‬
‫ﻭﺣﺪﺙ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺑﻨﺎﻥ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻋﻨﺪ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﻳﻘﺮﺃ ﻋﻠﻴﻨﺎ ﻛﺘﺎﺏ ﻣﻐﲑﺓ‪ ،‬ﻓﻐﻤﺾ ﻋﻴﻨﻴﻪ‬
‫ﻓﺤﺮﻛﻪ ﺟﻬﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺗﻨﺎﻡ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ؟ ﻓﻘﺎﻝ ﻻ‪ ،‬ﻭﻟﻚ ﻣﺮ ﺛﻘﻴﻞ ﻓﻐﻤﻀﺖ ﻋﻴﲏ‪ .‬ﻭﺣﺪﺙ ﺃﺑﻮ ﻫﺎﺷﻢ ﺍﻟﺪﻻﻝ‬
‫ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ ﻣﻬﻤﻮﻣﺎﹰ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻣﺎﱄ ﺃﺭﺍﻙ ﻣﻬﻤﻮﻣﺎﹰ؟ ﻗﺎﻝ‪ :‬ﺳﻴﻒ ﻛﺴﺮﻯ ﻻ ﺃﺩﺭﻱ ﺇﱃ ﻣﻦ‬
‫ﺻﺎﺭ‪ .‬ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻛﻨﺎﺳﺔ‪ :‬ﻳﺬﻛﺮ ﺃﺻﺤﺎﺏ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪:‬‬
‫ﷲ ﻣﺸﻴﺨﺔ ﻓﺠﻌﺖ ﻬﺑﻢ ‪ ...‬ﻛﺎﻧﺖ ﺗﺰﻳﻎ ﺇﱃ ﺃﰊ ﺑﻜﺮ‬
‫ﺳﺮﺝ ﻟﻘﻮﻡ ﻳﻬﺘﺪﻭﻥ ﻬﺑﺎ ‪ ...‬ﻭﻓﻀﺎﺋﻞ ﺗﻨﻤﻰ ﻭﻻ ﲡﺮﻱ‬
‫ﻭﺣﺪﺙ ﺍﳌﺪﺍﺋﲏ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ ﺃﺑﺮﺹ‪ ،‬ﻭﻛﺎﻥ ﺭﺟﻞ ﻣﻦ ﻗﺮﻳﺶ ﻳﺮﻣﻰ ﺑﺸﺮﺏ ﺍﳋﻤﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ‬
‫ﺑﻜﺮ ﺍﺑﻦ ﻋﻴﺎﺵ ﻳﺪﺍﻋﺒﻪ‪ ،‬ﺯﻋﻤﻮﺍ ﺃﻥ ﻧﺒﻴﹰﺎ ﻗﺪ ﺑﻌﺚ ﲝﻞ ﺍﳋﻤﺮ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻘﺮﺷﻲ‪ ،‬ﺇﺫﹰﺍ ﻻ ﺃﻭﻣﻦ ﺣﱴ ﻳﱪﺉ ﺍﻷﻛﻤﻪ‬
‫ﻭﺍﻷﺑﺮﺹ‪.‬‬
‫ﺃﻧﺸﺪ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ ﺍﺗﻠﻤﺤﺪﺙ‪ ،‬ﻭﻳﻘﺎﻝ ﺇﻬﻧﻤﺎ ﻟﻪ‪:‬‬
‫ﺇﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﺗﺒﻘﻰ ﻣﻮﺩﺗﻪ ‪ ...‬ﻭﻳﻜﺘﻢ ﺍﻟﺴﺮ ﺇﻥ ﺻﺎﰱ ﻭﺇﻥ ﺻﺮﻣﺎ‬
‫ﻟﻴﺲ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﺇﻥ ﺯﻝ ﺻﺎﺣﺒﻪ ‪ ...‬ﺃﻓﺸﻰ‪ ،‬ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﻛﻞ ﻣﺎ ﻋﻠﻤﺎ‬

‫ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺑﻘﻴﺔ ﺍﳌﺎﺯﱐ‬

‫ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺪﻱ‪ ،‬ﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﺃﺣﺪ ﺑﲏ ﻣﺎﺯﻥ ﺑﻦ ﺷﻴﺒﺎﻥ‪ ،‬ﺑﻦ ﺫﻫﻞ‪ ،‬ﺍﺑﻦ‬
‫ﺛﻌﻠﺒﺔ‪ ،‬ﺑﻦ ﻋﻜﺎﻳﺔ‪ ،‬ﺑﻦ ﺻﻌﺐ‪ ،‬ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﺑﻜﺮ‪ ،‬ﺍﺑﻦ ﻭﺍﺋﻞ‪ .‬ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻗﺎﻝ ﺍﳋﺸﲏ‪ :‬ﺍﳌﺎﺯﻱ ﻣﻮﱃ ﺑﲏ‬
‫ﺳﺪﻭﺱ‪ ،‬ﻧﺰﻝ ﰲ ﺑﲏ ﻣﺎﺯﻥ ﺏ ﺷﻴﺒﺎﻥ‪ ،‬ﻓﻨﺴﺐ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻫﻮ ﺃﺳﺘﺎﺫ ﺍﳌﱪﺩ‪ .‬ﺭﻭﻯ ﻋﻦ ﺃﰊ‬
‫ﻋﺒﻴﺪﺓ ﻭﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﺃﰊ ﺯﻳﺪ ﺍﻷﺻﺎﺭﻱ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻔﻀﻞ ﺏ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﻭﺍﳌﱪﺩ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﺪ‬
‫ﺍﻟﻮﺭﺍﻕ‪ ،‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﻴﹰﺎ ﻳﺮﻯ ﺭﺃﻱ ﺍﺑﻦ ﻣﻴﺜﻢ‪ ،‬ﻭﻳﻘﻮﻝ ﺑﺎﻹﺭﺟﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﻨﺎﻇﺮﻩ ﺃﺣﺪ ﺇﻻ ﻗﻄﻌﻪ‪ ،‬ﻟﻘﺪﺭﺗﻪ ﻋﻠﻰ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﱪﺩ ﻳﻘﻮﻝ‪ :‬ﱂ ﻳﻜﻦ ﺑﻌﺪ ﺳﻴﺒﻮﻳﻪ ﺃﻋﻠﻢ ﻣﻦ ﺃﰊ ﻋﺜﻤﺎﻥ ﺑﺎﻟﻨﺤﻮ‪ ،‬ﻭﻗﺪ ﻧﺎﻇﺮ ﺍﻷﺧﻔﺶ ﰲ ﺃﺷﻴﺎﺀ‬
‫ﻛﺜﲑﺓ ﻓﻘﻄﻌﻪ‪ ،‬ﻭﻫﻮ ﺃﺧﺬ ﻋﻦ ﺍﻷﺧﻔﺶ‪.‬‬
‫ﻭﻗﺎﻝ ﲪﺰﺓ‪ :‬ﱂ ﻳﻘﺮﺃ ﻋﻠﻰ ﺍﻷﺧﻔﺶ‪ ،‬ﺇﳕﺎ ﻗﺮﺃ ﻋﻠﻰ ﺍﳉﺮﻣﻲ‪ ،‬ﰒ ﺍﺧﺘﻠﻒ ﺇﱃ ﺍﻷﺧﻔﺶ ﻭﻗﺪ ﺑﺮﻉ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﺎﻇﺮﻩ‬
 ‫ﻭﻳﻘﺪﻡ ﺍﻷﺧﻔﺶ ﻭﻫﻮ ﺣﻲ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻳﺴﻤﻴﻪ ﺑﺎﳌﺘﺪﺭﺝ‪ ،‬ﻭﺍﻟﻨﻘﺎﺭ‪ .‬ﻣﺎﺕ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ‪،‬‬
‫ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﱵ‪ ،‬ﺃﻭ ﲦﺎﻥ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﻭﺍﺿﺢ‪ :‬ﺃﻧﻪ ﻣﺎﺕ ﺳﻨﺔ ﺛﻼﺛﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬
‫ﺣﺪﺙ ﺍﳌﱪﺩ ﻋﻦ ﺍﳌﺎﺯﱐ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﻓﺴﺄﻟﻪ ﺭﺟﻞ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻛﻴﻒ ﺗﻘﻮﻝ ﻋﻨﻴﺖ ﺑﺎﻷﻣﺮ؟ ﻗﺎﻝ‪:‬‬
‫ﻛﻤﺎ ﻗﻠﺖ ﻋﻨﻴﺖ ﺑﺎﻷﻣﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻜﻴﻒ ﺁﻣﺮ ﻣﻨﻪ؟ ﻗﺎﻝ ﻓﻐﻠﻂ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻋ ُﻦ ﺑﺎﻷﻣﺮ‪ ،‬ﻓﺄﻭﻣﺄﺕ ﺇﱃ ﺍﻟﺮﺟﻞ‪ ،‬ﻟﻴﺲ ﻛﻤﺎ‬
‫ﻗﺎﻝ‪ :‬ﻓﺮﺁﱐ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ ،‬ﻓﺄﻣﻬﻠﲏ ﻗﻠﻴﻼﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺗﺼﻨﻊ ﻋﻨﺪﻱ؟ ﻗﻠﺖ‪ :‬ﻣﺎ ﻳﺼﻨﻊ ﻏﲑﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﺴﺖ ﻛﻐﲑﻙ‪ ،‬ﻻ‬
‫ﲡﻠﺲ ﺇﱄ‪ ،‬ﻗﻠﺖ ﻭﱂ؟ ﻗﺎﻝ‪ :‬ﻷﱐ ﺭﺃﻳﺘﻚ ﻣﻊ ﺇﻧﺴﺎﻥ ﺧﻮﺯﻱ ﺳﺮﻕ ﻣﲏ ﻗﻄﻴﻔﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﻧﺼﺮﻓﺖ ﻭﲢﻤﻠﺖ ﻋﻠﻴﻪ‬
‫ﺑﺈﺧﻮﺍﻩ‪ ،‬ﻓﻠﻤﺎ ﺟﺌﺘﻪ ﻗﺎﻝ ﱄ‪ :‬ﺃﺩﺏ ﻧﻔﺴﻚ ﺃﻭﻻﹰ‪ ،‬ﰒ ﺗﻌﻠﻢ ﺍﻷﺩﺏ‪ .‬ﻗﺎﻝ ﺍﳌﱪﺩ‪ :‬ﺍﻷﻣﺮ ﻣﻦ ﻫﺬﺍ ﺑﺎﻟﻼﻡ‪ ،‬ﻻ ﳚﻮﺯ‬
‫ﻏﲑﻩ‪ ،‬ﻷﻙ ﺗﺄﻣﺮ ﻏﲑ ﻣﻦ ﲝﻀﺮﺗﻚ‪ ،‬ﻛﺄﻧﻪ ﻟﻴﻔﻌﻞ ﻫﺬﺍ‪ .‬ﻭﻗﺎﻝ ﲪﺎﺩ ﻳﻬﺠﻮ ﺍﳌﺎﺯﱐ‪:‬‬
‫ﻛﺎﺩﱐ ﺍﳌﺎﺯﱐ ﻋﻨﺪ ﺃﰊ ﺍﻟﻌﺐ ‪ ...‬ﺑﺎﺱ ﻭﺍﻟﻔﻀﻞ ﻣﺎ ﻋﻠﻤﺖ ﻛﺮﱘ‬
‫ﻳﺎ ﺷﺒﻴﻪ ﺍﻟﻨﺴﺎﺀ ﰲ ﻛﻞ ﻓﻦ ‪ ...‬ﺇﻥ ﻛﻴﺪ ﺍﻟﻨﺴﺎﺀ ﻛﻴﺪ ﻋﻈﻴﻢ‬
‫ﲨﻊ ﺍﳌﺎﺯﱐ ﲬﺲ ﺧﺼﺎﻝ ‪ ...‬ﻟﻴﺲ ﻳﻘﻮﻯ ﲝﻤﻠﻬﻦ ﺣﻠﻴﻢ‬
‫ﻫﻮ ﺑﺎﻟﺸﻌﺮ ﻭﺍﻟﻌﺮﻭﺽ ﻭﺑﺎﻟﻨﺢ ‪ ...‬ﻭ ﻭﻏﻤﺰ ﺍﻷﻳﻮﺭ ﻃﺐ ﻋﻠﻴﻢ‬
‫ﻟﻴﺲ ﺫﻧﱯ ﺇﻟﻴﻚ ﻳﺎ ﺑﻜﺮ ﺇﻻ ‪ ...‬ﺃﻥ ﺃﻳﺮﻯ ﻋﻠﻴﻚ ﻟﻴﺲ ﻳﻘﻮﻡ‬
‫ﻭﻛﻔﺎﱐ ﻣﺎ ﻗﺎﻝ ﻳﻮﺳﻒ ﰲ ﺫﺍ ‪ ...‬ﺇﻥ ﺭﰊ ﺑﻜﻴﺪﻛﻦ ﻋﻠﻴﻢ‬
‫ﻭﺣﺪﺙ ﺍﳌﱪﺩ ﻗﺎﻝ‪ :‬ﻋﺰﻯ ﺍﳌﺎﺯﱐ ﺑﻌﺾ ﺍﳍﺎﴰﻴﲔ‪ ،‬ﻭﳓﻦ ﻣﻌﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﺇﱐ ﺃﻋﺰﻳﻚ ﻻ ﺃﱐ ﻋﻠﻰ ﺛﻘﺔ ‪ ...‬ﻣﻦ ﺍﳊﻴﺎﺓ ﻭﻟﻜﻦ ﺳﻨﺔ ﺍﻟﺪﻳﻦ‬
‫ﻟﻴﺲ ﺍﳌﻌﺰﻯ ﺑﺒﺎﻕ ﺑﻌﺪ ﻣﻴﺘﻪ ‪ ...‬ﻭﻻ ﺍﳌﻌﺰﻯ ﻭﺇﻥ ﻋﺎﺷﺎ ﺇﱃ ﺣﲔ‬
‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﳌﱪﺩ‪ :‬ﺃﻥ ﻳﻬﻮﺩﻳﹰﺎ ﺑﺬﻝ ﻟﻠﻤﺎﺯﻱ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻟﻴﻘﺮﺋﻪ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﱂ‬
‫ﺍﻣﺘﻨﻌﺖ ﻣﻊ ﺣﺎﺟﺘﻚ ﻭﻋﻴﻠﺘﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﰲ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻛﺬﺍ ﻛﺬﺍ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻓﻜﺮﻫﺖ ﺃﻥ ﺃﻗﺮﺉ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﻟﻠﺬﻣﺔ‪ ،‬ﻓﻠﻢ ﳝﺾ ﻋﻠﻰ ﺫﻟﻚ ﻣﺪﻳﺪﺓ‪ ،‬ﺣﱴ ﺃﺭﺳﻞ ﺍﻟﻮﺍﺛﻖ ﰲ ﻃﻠﺒﻪ‪ ،‬ﻭﺃﺧﻠﻒ ﺍﷲ ﻋﻠﻴﻪ ﺃﺿﻌﺎﻑ ﻣﺎ ﺗﺮﻛﻪ‬
‫ﷲ‪ .‬ﻛﻤﺎ ﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻷﺻﻔﻬﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ‪ ،‬ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﺃﰊ ﻋﺜﻤﺎﻥ ﺍﳌﺎﺯﱐ‬
‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺳﺒﺐ ﻃﻠﺐ ﺍﻟﻮﺍﺛﻖ ﱄ‪ ،‬ﺃﻥ ﳐﺎﺭﻗﹰﺎ ﻏﻨﺎﻩ ﰲ ﺷﻌﺮ ﺍﳊﺎﺭﺙ ﺑﻦ ﺧﺎﻟﺪ ﺍﳌﺨﺰﻭﻣﻲ‪:‬‬
‫ﻼ ‪ ...‬ﺃﻫﺪﻯ ﺍﻟﺴﻼﻡ ﲢﻴﺔ ﻇﻠﻢ‬ ‫ﺃﻇﻠﻴﻢ ﺇﻥ ﻣﺼﺎﺑﻜﻢ ﺭﺟ ﹰ‬

‫ﻓﻠﺤﻨﻪ ﻗﻮﻡ‪ ،‬ﻭﺻﻮﺑﻪ ﺁﺧﺮﻭﻥ ﻓﺴﺄﻝ ﺍﻟﻮﺍﺛﻖ ﻋﻤﻦ ﺑﻘﻲ ﻣﻦ ﺭﺅﺳﺎﺀ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻓﺬﻛﺮﺕ ﻟﻪ‪ ،‬ﻓﺄﻣﺮ ﲝﻤﻠﻲ ﻭﺇﺯﺍﺣﺔ‬
‫ﻋﻠﻠﻲ‪ .‬ﻓﻠﻤﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻗﺎﻝ ﱄ‪ :‬ﳑﻦ ﺍﻟﺮﺟﻞ؟ ﻗﻠﺖ‪ :‬ﻣﻦ ﺑﲏ ﻣﺎﺯﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻣﻦ ﻣﺎﺯﻥ ﲤﻴﻢ؟ ﺃﻡ ﻣﺎﺯﻥ ﻗﻴﺲ؟ ﺃﻡ‬
‫ﻣﺎﺯﻥ ﺭﺑﻴﻌﺔ؟ ﺃﻡ ﻣﺎﺯﻥ ﺍﻟﻴﻤﻦ‪ .‬ﻗﻠﺖ‪ :‬ﻣﻦ ﻣﺎﺯﻥ ﺭﺑﻴﻌﺔ‪ ،‬ﻗﺎﻝ ﱄ ﺑﺎ ﺍﲰﻚ؟ ﻳﺮﻳﺪ ﻣﺎ ﺍﲰﻚ‪ ،‬ﻭﻫﻲ ﻟﻐﺔ ﻛﺜﲑﺓ ﰲ‬
‫ﻗﻮﻣﻨﺎ‪ ،‬ﻓﻘﻠﺖ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪ :‬ﺍﲰﻲ ﻣﻜﺮ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻓﻘﻠﺖ‪ :‬ﺍﲰﻲ ﺑﻜﺮ‪ .‬ﻓﻀﺤﻚ ﻭﺃﻋﺠﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻓﻄﻦ ﳌﺎ‬
‫ﻗﺼﺪﺕ‪ ،‬ﻓﺈﻧﲏ ﱂ ﺃﺟﺮﺅ ﺃﻥ ﺃﻭﺍﺟﻬﻪ ﺑﺎﳌﻜﺮ‪ ،‬ﻓﻀﺤﻚ ﻭﻗﺎﻝ‪ :‬ﺍﺟﻠﺲ ﻓﺎﻃﺒﺌﻦ‪ ،‬ﺃﻱ ﻓﺎﻃﻤﺊ‪ ،‬ﻓﺠﻠﺴﺖ ﻓﺴﺄﻟﲏ ﻋﻦ‬
‫ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺻﻮﺍﺑﻪ ﺇﻥ ﻣﺼﺎﺑﻜﻢ ﺭﺟﻼﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻳﻦ ﺧﱪ ﺇﻥ؟ ﻗﻠﺖ‪ :‬ﻇﻠﻢ‪ ،‬ﻭﻫﻮ ﺍﳊﺮﻑ ﰲ ﺁﺧﺮ ﺍﻟﺒﻴﺖ‪،‬‬
‫ﻭﺍﻟﺒﻴﺖ ﻛﻠﻪ ﻣﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﻻ ﻣﻌﲎ ﻟﻪ ﺣﱴ ﻳﺘﻢ ﺑﻘﻮﻟﻪ‪ :‬ﻇﻠﻢ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ‪ :‬ﺃﻇﻠﻴﻢ ﺇﻥ ﻣﺼﺎﺑﻜﻢ ﺭﺟﻼﹰ‪،‬‬
 ‫ﺃﻫﺪﻯ ﺍﻟﺴﻼﻡ ﲢﻴﺔ‪ ،‬ﻓﻜﺄﻧﻪ ﱂ ﻳﻔﺪ ﺷﻴﺌﺎﹰ‪ ،‬ﺣﱴ ﻳﻘﻮﻝ ﻇﻠﻢ‪ ،‬ﻭﻟﻮ ﻗﺎﻝ ﺃﻇﻠﻴﻢ ﺇﻥ ﻣﺼﺎﺑﻜﻢ ﺭﺟﻞ‪ ،‬ﺃﻫﺪﻯ ﺍﻟﺴﻼﻡ‬
‫ﲢﻴﺔ‪ ،‬ﳌﺎ ﺍﺣﺘﺎﺝ ﺇﱃ ﻇﻠﻢ ﻭﻻ ﻛﺎﻥ ﻟﻪ ﻣﻌﲏ ﺇﻻ ﺃﻥ ﲡﻌﻞ ﺍﻟﺘﺤﻴﺔ ﺑﺎﻟﺴﻼﻡ ﻇﻠﻤﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﳏﺎﻝ‪ .‬ﻭﳚﺐ ﺣﻴﻨﺌﺬ‪:‬‬
‫ﺃﻇﻠﻴﻢ ﺇﻥ ﻣﺼﺎﺑﻜﻢ ﺭﺟﻞ‪ ،‬ﺃﻫﺪﻯ ﺍﻟﺴﻼﻡ ﲢﻴﺔ ﻇﻠﻤﺎﹰ‪ ،‬ﻭﻻ ﻣﻌﲎ ﻟﺬﻟﻚ‪ ،‬ﻭﻻ ﻫﻮ ﻟﻮ ﻛﺎﻥ ﻟﻪ ﻭﺟﻪ ﻣﺮﺍﺩ ﺍﻟﺸﺎﻋﺮ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺻﺪﻗﺖ‪ ،‬ﺃﻟﻚ ﻭﻟﺪ؟ ﻗﻠﺖ‪ :‬ﺑﻨﻴﺔ ﻻ ﻏﲑ ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﻗﺎﻟﺖ ﻟﻚ ﺣﲔ ﻭﺩﻋﺘﻬﺎ‪ .‬ﻗﻠﺖ‪ :‬ﺃﻧﺸﺪﺗﲏ ﻗﻮﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﺗﻘﻮﻝ ﺍﺑﻨﱵ ﺣﻲ ﺟﺪ ﺍﻟﺮﺣﻴﻞ ‪ ...‬ﺃﺭﺍﻧﺎ ﺳﻮﺍﺀ ﻭﻣﻦ ﻗﺪ ﻳﺘﻢ‬
‫ﺃﺑﺎﻧﺎ ﻓﻼ ﺭﻣﺖ ﻣﻦ ﻋﻨﺪﻧﺎ ‪ ...‬ﻓﺈﻧﺎ ﲞﲑ ﺇﺫﺍ ﱂ ﺗﺮﻡ‬
‫ﺃﺭﺍﻧﺎ ﺇﺫﺍ ﺃﺿﻤﺮﺗﻚ ﺍﻟﺒﻼﺩ ‪ ...‬ﳒﻔﻰ ﻭﻳﻘﻄﻊ ﻣﻨﺎ ﺍﻟﺮﺣﻢ‬
‫ﻓﻘﺎﻝ ﺍﻟﻮﺍﺛﻖ‪ :‬ﻛﺄﱐ ﺑﻚ‪ ،‬ﻭﻗﺪ ﻗﻠﺖ ﳍﺎ ﻗﻮﻝ ﺍﻷﻋﺸﻰ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻼ ‪ ...‬ﻳﺎ ﺭﺏ ﺟﻨﺐ ﺃﰊ ﺍﻷﻭﺻﺎﺏ ﻭﺍﻟﻮﺟﻌﺎ‬ ‫ﺗﻘﻮﻝ ﺑﻨﱵ ﻭﻗﺪ ﻗﺮﺑﺖ ﻣﺮﲢ ﹰ‬
‫ﻋﻠﻴﻚ ﻣﺜﻞ ﺍﻟﺬﻱ ﺻﻠﻴﺖ ﻓﺎﻋﺘﺼﻤﻲ ‪ ...‬ﻳﻮﻣﹰﺎ ﻓﺈﻥ ﳉﻨﺐ ﺍﳌﺮﺀ ﻣﻀﻄﺠﻌﺎ‬
‫ﻓﻘﻠﺖ‪ :‬ﺻﺪﻕ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻗﻠﺖ ﳍﺎ ﺫﻟﻚ‪ ،‬ﻭﺯﺩﻬﺗﺎ ﻗﻮﻝ ﺟﺮﻳﺮ‪:‬‬
‫ﺛﻘﻲ ﺑﺎﷲ ﻟﻴﺲ ﻟﻪ ﺷﺮﻳﻚ ‪ ...‬ﻭﻣﻦ ﻋﻨﺪ ﺍﳋﻠﻴﻔﺔ ﺑﺎﻟﻨﺠﺎﺡ‬
‫ﻓﻘﺎﻝ‪ :‬ﺛﻖ ﺑﺎﻟﻨﺠﺎﺡ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺇﻥ ﻫﻬﻨﺎ ﻗﻮﻣﹰﺎ ﳜﺘﻠﻔﻮﻥ ﺇﱃ ﺃﻭﻻﺩﻧﺎ ﻓﺎﻣﺘﺤﻬﻢ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﻳﻨﺘﻔﻊ ﺑﻪ‪،‬‬
‫ﺃﻟﺰﻣﻨﺎﻫﻢ ﺇﻳﺎﻩ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺑﻐﲑ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻗﻄﻌﻨﺎﻫﻢ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻓﺎﻣﺘﺤﻨﺘﻬﻢ‪ ،‬ﻓﻤﺎ ﻭﺟﺪﺕ ﻓﻴﻬﻢ ﻃﺎﺋﻼﹰ‪ ،‬ﻭﺣﺬﺭﻭﺍ‬
‫ﻧﺎﺣﻴﱵ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻻﺑﺄﺱ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻜﻢ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻌﺖ ﺇﻟﻴﻪ ﻗﺎﻝ‪ :‬ﻛﻴﻒ ﺭﺃﻳﺘﻬﻢ؟ ﻓﻘﻠﺖ ﻳﻔﻀﻞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﰲ‬
‫ﻋﻠﻮﻡ‪ ،‬ﻭﻳﻔﻀﻞ ﺍﻟﺒﺎﻗﻮ ﰲ ﻏﲑﻫﺎ‪ .‬ﻭﻛﻞ ﳛﺘﺎﺝ ﺇﻟﻴﻪ‪ .‬ﻓﻘﺎﻝ ﺍﻟﻮﺍﺛﻖ‪ :‬ﺇﱐ ﺧﺎﻃﺒﺖ ﻣﻨﻬﻢ ﺭﺟﻼﹰ‪ ،‬ﻓﻜﺎﻥ ﰲ ﻬﻧﺎﻳﺔ ﺍﳉﻬﻞ‬
‫ﰲ ﺧﻄﺎﺑﻪ ﻭﻇﺮﻩ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺗﻘﺪﻡ ﻓﻬﻢ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻗﺪ ﺃﻧﺸﺪﺕ ﻓﻴﻬﻢ‪:‬‬
‫ﺇﻥ ﺍﳌﻌﻠﻢ ﻻﻳﺰﺍﻝ ﻣﻀﻌﻔﺎﹰ ‪ ...‬ﻭﻟﻮ ﺍﺑﺘﲎ ﻓﻮﻕ ﺍﻟﺴﻤﺎﺀ ﲰﺎﺀ‬
‫ﻣﻦ ﻋﻠﻢ ﺍﻟﺼﺒﻴﺎﻥ ﺃﺿﻨﻮﺍ ﻋﻘﻠﻪ ‪ ...‬ﳑﺎ ﻳﻼﻗﻲ ﺑﻜﺮﺓ ﻭﻋﺸﺎﺀ‬
‫ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﱄ‪ :‬ﷲ ﺩﺭﻙ‪ ،‬ﻛﻴﻒ ﱄ ﺑﻚ؟ ﻓﻘﻠﺖ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺇﻥ ﺍﻟﻐﻨﻢ ﻟﻔﻲ ﻗﺮﺑﻚ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﺇﻟﻴﻚ‪ ،‬ﻭﺍﻷﻣﻦ‬
‫ﻭﺍﻟﻔﻮﺯ ﻟﺪﻳﻚ‪ ،‬ﻭﻟﻜﻲ ﺃﻟﻔﺖ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﺃﻧﺴﺖ ﺑﺎﻻﻓﺮﺍﺩ‪ ،‬ﻭﱄ ﺃﻫﻞ ﻳﻮﺣﺸﲏ ﺍﻟﺒﻌﺪ ﻋﻨﻬﻢ‪ ،‬ﻭﻳﻀﺮ ﻬﺑﻢ ﺫﻟﻚ‪،‬‬
‫ﻭﻣﻄﺎﻟﺒﺔ ﺍﻟﻌﺎﺩﺓ ﺃﺷﺪ ﻣﻦ ﻣﻄﺎﻟﺒﺔ ﺍﻟﻄﺒﺎﻉ‪ .‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻓﻼ ﺗﻘﻄﻌﻨﺎ ﻭﺇﻥ ﱂ ﻧﻄﻠﺒﻚ‪ .‬ﻓﻘﻠﺖ‪ :‬ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺃﻣﺮ ﱄ‬
‫ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﲞﻤﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ﻭﺃﺟﺮﻯ ﻋﻠﻲ ﰲ ﻛﻞ ﺷﻬﺮ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ .‬ﻭﺯﺍﺩ ﺍﻟﺰﺑﻴﺪﻱ ﻗﺎﻝ ﻭﻛﻨﺖ‬
‫ﲝﻀﺮﺗﻪ ﻳﻮﻣﺎﹰ‪ ،‬ﻓﻘﻠﺖ ﻻﺑﻦ ﻗﺎﺩﻡ‪ ،‬ﺃﻭ ﺍﺑﻦ ﺳﻌﺪﺍﻥ‪ ،‬ﻭﻗﺪ ﻛﺎﺑﺮﱐ‪ ،‬ﻛﻴﻒ ﺗﻘﻮﻝ ﻧﻔﻘﺘﻚ ﺩﻳﻨﺎﺭﹰﺍ ﺃﺻﻠﺢ ﻣﻦ ﺩﺭﻫﻢ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﺩﻳﻨﺎﺭ ﺑﺎﻟﺮﻓﻊ‪ .‬ﻗﻠﺖ‪ :‬ﻓﻜﻴﻒ ﺗﻘﻮﻝ‪ :‬ﺿﺮﺑﻚ ﺯﻳﺪﹰﺍ ﳜﺮ ﻟﻚ‪ ،‬ﻓﺘﻨﺼﺐ ﺯﻳﺪﺍﹰ‪ ،‬ﻓﻄﺎﻟﺒﺘﻪ ﺑﺎﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﺎﻧﻘﻄﻊ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ ﺣﺎﺿﺮﹰﺍ ﻓﻘﺎﻝ ﺍﻟﻮﺍﺛﻖ‪ :‬ﺳﻠﻪ ﻋﻦ ﻣﺴﺄﻟﺔ‪ .‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻣﺎ ﻭﺯ ﻧﻜﺘﻞ ﻣﻦ ﺍﻟﻔﻌﻞ ﻓﻘﺎﻝ‪ :‬ﻧﻔﻌﻞ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﻟﻮﺍﺛﻖ‪ :‬ﻏﻠﻄﺖ‪ .‬ﰒ ﻗﺎﻝ ﱄ‪ :‬ﻓﺴﺮﻩ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻭﻧﻜﺘﻞ ﺗﻘﺪﻳﺮﻩ ﻧﻔﺘﻌﻞ‪ ،‬ﻭﺃﺻﻠﻪ ﻧﻜﺘﻴﻞ‪ ،‬ﻓﺎﻧﻘﻠﺒﺖ ﺍﻟﻴﺎﺀ ﺃﻟﻔﹰﺎ‬
‫ﻟﻔﺘﺤﺔ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﺼﺎﺭ ﻟﻔﻈﻬﺎ ﻧﻜﺘﺎﻝ‪ ،‬ﻓﺄﺳﻜﻨﺖ ﺍﻟﻼﻡ ﻟﻠﺠﺰﻡ‪ ،‬ﻷﻧﻪ ﺟﻮﺍﺏ ﺍﻷﻣﺮ‪ ،‬ﻓﺤﺬﻓﺖ ﺍﻷﻟﻒ ﻻﻟﺘﻘﺎﺀ‬
‫ﺍﻟﺴﺎﻛﻨﲔ‪ .‬ﻓﻘﺎﻝ ﺍﻟﻮﺍﺛﻖ‪ :‬ﻫﺬﺍ ﺍﳉﻮﺍﺏ‪ ،‬ﻻ ﺟﻮﺍﺑﻚ ﻳﺎ ﻳﻌﻘﻮﺏ‪ .‬ﻓﻠﻤﺎ ﺧﺮﺟﻨﺎ ﻗﺎﻝ ﱄ ﻳﻌﻘﻮﺏ‪ :‬ﻣﺎ ﲪﻠﻚ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﻭﺑﻴﻲ ﻭﺑﻴﻨﻚ ﺍﳌﻮﺩﺓ ﺍﳋﺎﺻﻠﺔ؟ ﻓﻘﻠﺖ‪ :‬ﻭﺍﷲ ﻣﺎ ﻗﺼﺪﺕ ﲣﻄﺌﺘﻚ‪ ،‬ﻭﱂ ﺃﻇﻦ ﺃﻧﻪ ﻳﻌﺰﺏ ﻋﻨﻚ ﺫﻟﻚ‪ .‬ﻭﳍﺬﺍ ﺍﻟﺒﻴﺖ‬
‫ﻗﺼﺔ ﺃﺧﺮﻯ ﰲ ﺃﺧﺒﺎﺭ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ‪.‬‬
 ‫ﻗﺎﻝ ﺍﳌﱪﺩ‪ :‬ﺳﺄﻟﺖ ﺍﳌﺎﺯﱐ ﻋﻦ ﻗﻮﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﻫﺬﺍ ﺍﻟﻨﻬﺎﺭ ﺑﺪﺍ ﳍﺎ ﻣﻦ ﳘﻬﺎ ‪ ...‬ﻣﺎ ﺑﺎﳍﺎ ﺑﺎﻟﻠﻴﻞ ﺯﺍﻝ ﺯﻭﺍﳍﺎ‬
‫ﻓﻘﺎﻝ‪ :‬ﻧﺼﺐ ﺍﻟﻨﻬﺎﺭ ﻋﻠﻰ ﺗﻘﺪﻳﺮ‪ ،‬ﻫﺬﺍ ﺍﻟﺼﺪﻭﺩ ﺑﺪﺍ ﳍﺎ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ‪ .‬ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﺯﺍﻝ ﻭﺃﺯﺍﻝ‪:‬‬
‫ﲟﻌﲎ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺯﺍﻝ ﺯﻭﺍﳍﺎ‪.‬‬

‫ﻭﺣﺪﺙ ﺍﻟﺰﺑﻴﺪﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﳌﺎﺯﱐ‪ :‬ﻭﺣﻀﺮﺕ ﻳﻮﻣﹰﺎ ﻋﻨﺪ ﺍﻟﻮﺍﺛﻖ ﻭﻋﻨﺪﻩ ﳓﺎﺓ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺍﻟﻮﺍﺛﻖ‪ :‬ﻳﺎ ﻣﺎﺯﱐ‪:‬‬
‫ﻫﺎﺕ ﻣﺴﺄﻟﺔ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻣﺎ ﻛﺎﻧﺖ ﺃﻣﻚ ﺑﻐﻴﹰﺎ(‪ .‬ﱂ ﱂ ﻳﻘﻞ ﺑﻐﻴﺔ‪ ،‬ﻭﻫﻲ ﺻﻔﺔ ﳌﺆﻧﺚ‬
‫ﻓﺄﺟﺎﺑﻮﺍ ﲜﻮﺍﺑﺎﺕ ﻏﲑ ﻣﺮﺿﻴﺔ‪ .‬ﻓﻘﺎﻝ ﺍﻟﻮﺍﺛﻖ‪ :‬ﻫﺎﺕ ﻣﺎ ﻋﻨﺪﻙ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻟﻮ ﻛﺎﻥ ﺑﻐﻲ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻓﻌﻴﻞ ﲟﻌﲎ‬
‫ﻓﺎﻋﻠﺔ‪ ،‬ﳊﻘﺘﻬﺎ ﺍﳍﺎﺀ‪ ،‬ﻣﺜﻞ ﻛﺮﳝﺔ ﻭﻇﺮﻳﻔﺔ‪ ،‬ﻭﺇﳕﺎ ﲢﺬﻑ ﺍﳍﺎﺀ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﻣﻌﲎ ﻣﻔﻌﻮﻟﺔ‪ ،‬ﳓﻮ‪ :‬ﺍﳌﺮﺃﺓ ﻗﺘﻴﻞ ﻭﻛﻒ‬
‫ﺧﻀﻴﺐ‪ ،‬ﻭﺑﻐﻲ ﻫﻬﻨﺎ ﻟﻴﺲ ﺑﻔﻌﻴﻞ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻓﻌﻮﻝ‪ ،‬ﻭﻓﻌﻮﻝ ﻻ ﺗﻠﺤﻘﻪ ﺍﳍﺎﺀ ﰲ ﻭﺻﻒ ﺍﻟﺘﺄﻧﻴﺚ‪ ،‬ﳓﻮ‪ :‬ﺍﻣﺮﺃﺓ ﺷﻜﻮﺭ‪،‬‬
‫ﻭﺑﺌﺮ ﺷﻈﻮﻥ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻌﻴﺪﺓ ﺍﻟﺮﺷﺎﺀ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﺑﻐﻲ ﺑﻐﻮﻱ‪ ،‬ﻗﻠﺒﺖ ﺍﻟﻮﺍﻭ ﻳﺎﺀ‪ ،‬ﰒ ﺃﺩﻏﻤﺖ ﰲ ﺍﻟﻴﺎﺀ‪ ،‬ﻓﺼﺎﺭﺕ ﻳﺎﺀ‬
‫ﺛﻘﻴﻠﺔ‪ :‬ﳓﻮ ﺳﻴﺪ ﻭﻣﻴﺖ‪ .‬ﻓﺎﺳﺘﺤﺴﻦ ﺍﳉﻮﺍﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺎﺯﱐ‪ :‬ﰒ ﺍﻧﺼﺮﻓﺖ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻮﺍﱄ ﳚﺮﻱ ﻋﻠﻲ ﺍﳌﺎﺋﺔ ﺩﻳﻨﺎﺭ ﰲ ﻛﻞ ﺷﻬﺮ‪ ،‬ﺣﱴ ﻣﺎﺕ ﺍﻟﻮﺍﺛﻖ‪،‬‬
‫ﻓﻘﻄﻌﺖ ﻋﲏ‪ .‬ﰒ ﺫﻛﺮﺕ ﻟﻠﻤﺘﻮﻛﻞ ﻓﺄﺷﺨﺼﲏ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﺭﺃﻳﺖ ﻣﻦ ﺍﻟﻌﺪﺩ ﻭﺍﻟﺴﻼﺡ‪ ،‬ﻭﺍﻷﺗﺮﺍﻙ ﻣﺎ‬
‫ﺭﺍﻋﲏ‪ ،‬ﻭﺍﻟﻔﺘﺢ ﺑﻦ ﺧﺎﻗﺎﻥ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﺧﺸﻴﺖ ﺇﻥ ﺳﺌﻠﺖ ﻋﻦ ﻣﺴﺄﻟﺔ ﺃﻻ ﺃﺟﻴﺐ ﻓﻴﻬﺎ‪ .‬ﻓﻠﻤﺎ ﻣﺜﻠﺖ ﺑﲔ ﻳﺪﻳﻪ‬
‫ﻭﺳﻠﻤﺖ‪ ،‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻗﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻋﺮﺍﰊ؟‪:‬‬
‫ﻻ ﺗﻘﻠﻮﺍﻫﺎ ﻭﺍﺩﻟﻮﺍﻫﺎ ﺩﻟﻮﺍ ‪ ...‬ﺇﻥ ﻣﻊ ﺍﻟﻴﻮﻡ ﺃﺧﺎﻩ ﻏﺪﻭﺍ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ‪ :‬ﻓﻠﻢ ﻳﻔﻬﻢ ﻋﲏ ﻣﺎ ﺃﺭﺩﺕ‪ ،‬ﻭﺍﺳﺘﱪﺩﺕ ﻓﺄﺧﺮﺟﺖ‪ .‬ﻭﺍﻟﻘﻠﻮ‪ :‬ﺭﻓﻊ ﺍﻟﺴﲑ‪ ،‬ﻭﺍﻟﺪﻟﻮ‪ :‬ﺇﺩﻧﺎﺅﻩ‪.‬‬
‫ﰒ ﺩﻋﺎﱐ ﺑﻌﺪ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺣﺴﻦ ﻣﺮﺛﻴﺔ ﻗﺎﻟﺖ ﺍﻟﻌﺮﺏ‪ .‬ﻓﺄﻧﺸﺪﺗﻪ ﻗﻮﻝ ﺃﰊ ﺫﺅﻳﺐ‪:‬‬
‫ﺃﻣﻦ ﺍﳌﻨﻮﻥ ﻭﺭﻳﺒﻬﺎ ﺗﺘﻮﺟﻊ؟‬
‫ﻭﻗﺼﻴﺪﺓ ﻣﺘﻤﻢ ﺑﻦ ﻧﻮﻳﺮﺓ‪:‬‬
‫ﻟﻌﻤﺮﻱ ﻭﻣﺎ ﺩﻫﺮﻱ ﺑﺘﺄﺑﲔ ﻫﺎﻟﻚ‬
‫ﻭﻗﻮﻝ ﻛﻌﺐ ﺍﻟﻐﻨﻮﻱ‪:‬‬
‫ﺗﻘﻮﻝ ﺳﻠﻴﻤﻰ ﻣﺎ ﳉﺴﻤﻚ ﺷﺎﺣﺒﹰﺎ‬
‫ﻭﻗﺼﻴﺪﺓ ﳏﻤﺪ ﺑﻦ ﻣﻨﺎﺫﺭ‪:‬‬
‫ﻛﻞ ﺣﻲ ﻻﻗﻰ ﺍﳊﻤﺎﻡ ﻓﻤﻮﺩﻱ‬
‫ﻓﻜﺎﻥ ﻛﻠﻤﺎ ﺃﻧﺸﺪﺗﻪ ﻗﺼﻴﺪﺓ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺴﺖ ﺑﺸﻲﺀ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻣﻦ ﺷﺎﻋﺮﻛﻢ ﺍﻟﻴﻮﻡ ﺑﺎﻟﺒﺼﺮﺓ؟ ﻗﻠﺖ‪ :‬ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﺑﻦ‬
‫ﺍﳌﻌﺬﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻧﺸﺪﱐ ﻟﻪ‪ ،‬ﻓﺄﻧﺸﺪﺗﻪ ﺃﺑﻴﺎﺗﹰﺎ ﻗﺎﳍﺎ ﰲ ﻗﺎﺿﻴﻨﺎ ﺍﺑﻦ ﺭﺑﺎﺡ‪:‬‬
‫ﺃﻳﺎ ﻗﺎﺿﻴﺔ ﺍﻟﺒﺺ ‪ ...‬ﺭﺓ ﻗﻮﻣﻲ ﻓﺎﺭﻗﺼﻲ ﻗﻄﺮﻩ‬
‫ﻭﻣﺮﻱ ﺑﺮﻭﺷﻨﻚ ‪ ...‬ﻓﻤﺎﺫﺍ ﺍﻟﱪﺩ ﻭﺍﻟﻔﺘﺮﻩ‬
‫ﺃﺭﺍﻙ ﻗﺪ ﺗﺜﲑﻳﻦ ‪ ...‬ﻋﺠﺎﺝ ﺍﻟﻘﺼﻒ ﻳﺎ ﺣﺮﻩ‬
 ‫ﺑﺘﺠﺬﻳﻔﻚ ﺧﺪﻳﻚ ‪ ...‬ﻭﲡﻌﻴﺪﻙ ﻟﻠﻄﺮﻩ‬
‫ﻗﺎﻝ‪ :‬ﻓﺎﺳﺘﺤﺴﻨﻬﺎ ﻭﺍﺳﺘﻄﺎﺭ ﳍﺎ‪ ،‬ﻭﺃﻣﺮ ﱄ ﲜﺎﺋﺰﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺠﻌﻠﺖ ﺃﺗﻌﻤﻞ ﻟﻪ ﺃﻥ ﺃﺣﻔﻆ ﺃﻣﺜﺎﳍﺎ‪ ،‬ﻓﺄﻧﺸﺪﻩ ﺇﺫﺍ ﻭﺻﻠﺖ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻓﻴﺼﻠﲏ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﳌﺎﺯﱐ ﻳﻔﻀﻞ ﺍﻟﻮﺍﺛﻖ‪ .‬ﻭﻟﻠﻤﺎﺯﱐ ﺷﻌﺮ ﻗﻠﻴﻞ‪ ،‬ﺫﻛﺮ ﻣﻨﻪ ﺍﳌﺮﺯﺑﺎﱐ‪:‬‬
‫ﺷﻴﺌﺎﻥ ﻳﻌﺠﺰ ﺫﻭ ﺍﻟﺮﻳﺎﺿﺔ ﻋﻨﻬﻤﺎ ‪ ...‬ﺭﺃﻱ ﺍﻟﻨﺴﺎﺀ ﻭﺇﻣﺮﺓ ﺍﻟﺼﺒﻴﺎﻥ‬
‫ﺃﻣﺎ ﺍﻟﻨﺴﺎﺀ ﻓﺈﻬﻧﻦ ﻋﻮﺍﻫﺮ ‪ ...‬ﻭﺃﺧﻮ ﺍﻟﺼﺒﺎ ﳚﺮﻱ ﺑﻜﻞ ﻋﻨﺎﻥ‬
‫ﻼ‪:‬‬
‫ﻭﳌﺎ ﻣﺎﺕ ﺍﳌﺎﺯﱐ‪ ،‬ﺍﺟﺘﺎﺯﺕ ﺟﻨﺎﺯﺗﻪ ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻟﺮﻳﺎﺷﻲ ﻓﻘﺎﻝ ﻣﺘﻤﺜ ﹰ‬
‫ﻻ ﻳﺒﻌﺪ ﺍﷲ ﺃﻗﻮﺍﻣﹰﺎ ﺭﺯﺋﺘﻬﻢ ‪ ...‬ﺃﻓﻨﺎﻫﻢ ﺣﺪﺛﺎﻥ ﺍﻟﺪﻫﺮ ﻭﺍﻷﺑﺪ‬
‫ﳕﺪﻫﻢ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﺑﻘﻴﺘﻨﺎ ‪ ...‬ﻭﻻ ﻳﺌﻮﺏ ﺇﻟﻴﻨﺎ ﻣﻨﻬﻢ ﺃﺣﺪ‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﻭﻟﻠﻤﺎﺯﱐ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﻋﻠﻞ ﺍﻟﻨﺤﻮ ﺻﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺎﺳﲑ‬
‫ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﻳﻠﺤﻦ ﻓﻴﻪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺼﺮﻳﻒ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺒﺎﺝ ﰲ ﺟﻮﺍﻣﻊ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻗﺮﺃﺕ ﲞﻂ ﺍﻷﺯﻫﺮﻱ ﻣﻨﺼﻮﺭ‪ ،‬ﰲ ﻛﺘﺎﺏ ﻧﻈﻢ ﺍﳉﻤﺎﻥ‪،‬‬
‫ﺗﺼﻨﻴﻒ ﺍﳌﻴﺪﺍﱐ ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺍﳌﺎﺯﱐ ﻋﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﻢ ﲣﻠﻴﻂ ﻭﺿﻌﻒ‪ ،‬ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ‬
‫ﻓﻴﻬﻢ ﺣﺸﻮ ﻭﺭﻗﺎﻋﺔ‪ ،‬ﻭﺍﻟﺸﻌﺮﺍﺀ ﻓﻴﻬﻢ ﻫﻮﺝ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﻨﺤﻮ ﻓﻴﻬﻢ ﺛﻘﻞ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻈﺮﻑ ﻛﻠﻪ‪،‬‬
‫ﻭﺍﻟﻌﻠﻢ ﻫﻮ ﺍﻟﻔﻘﻪ‪ .‬ﻭﺗﺼﺎﻧﻴﻒ ﺍﳌﺎﺯﱐ ﻛﻠﻬﺎ ﻟﻄﺎﻑ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻨﻒ ﻛﺘﺎﺑﹰﺎ ﻛﺒﲑﹰﺍ ﰲ ﺍﻟﻨﺤﻮ‪،‬‬
‫ﺑﻌﺪ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻓﻠﻴﺴﺘﺢ‪ ،‬ﻭﳛﻮﻱ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﰲ ﻛﻨﻬﻪ ﻋﺪﺓ ﻛﺘﺐ‪.‬‬

‫ﺣﺪﺙ ﳏﻤﺪ ﺑﻦ ﺭﺳﺘﻢ ﺍﻟﻄﱪﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﳌﺎﺯﱐ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ ﺍﻷﺧﻔﺶ‪ ،‬ﺃﻧﺎ‬
‫ﻭﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺮﻳﺎﺷﻲ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﺧﻔﺶ‪ :‬ﺇﻥ ﻣﻨﺬ ﺇﺫﺍ ﺭﻓﻊ ﻬﺑﺎ‪ ،‬ﻓﻬﻲ ﺍﺳﻢ ﻣﺒﺘﺪﺃ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺧﱪﻫﺎ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻣﺎ‬
‫ﺭﺃﻳﺘﻪ ﻣﻨﺬ ﻳﻮﻣﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﺧﻔﺾ ﻬﺑﺎ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻣﺎ ﺭﺃﻳﺘﻪ ﻣﻨﺬ ﺍﻟﻴﻮﻡ ﻓﺤﺮﻑ ﻣﻌﲎ ﻟﻴﺲ ﺑﺎﺳﻢ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﻳﺎﺷﻲ‪ :‬ﻓﻠﻢ‬
‫ﻻ ﻳﻜﻮﻥ ﰲ ﺍﳌﻮﺿﻌﻲ ﺍﲰﺎﹰ؟ ﻓﻘﺪ ﻧﺮﻯ ﺍﻷﲰﺎﺀ ﲣﻔﺾ ﻭﺗﻨﺼﺐ‪ ،‬ﻛﻘﻮﻟﻚ ﻫﺬﺍ ﺿﺎﺭﺏ ﺯﻳﺪﹰﺍ ﻏﺪﺍﹰ‪ ،‬ﻭﺿﺎﺭﺏ ﺯﻳﺪ‬
‫ﺃﻣﺲ‪ ،‬ﻓﻠﻢ ﻻ ﺗﻜﻮﻥ ﻬﺑﺬﻩ ﺍﳌﻨﺰﻟﺔ؟ ﻓﻠﻢ ﻳﺄﺕ ﺍﻷﺧﻔﺶ ﲟﻘﻨﻊ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ‪ :‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻻ ﻳﺸﺒﻪ ﻣﻨﺬ ﻣﺎ‬
‫ﺫﻛﺮﺕ‪ ،‬ﻷﻧﺎ ﱂ ﻧﺮ ﺍﻷﲰﺎﺀ ﻫﻜﺬﺍ ﺗﻠﺰﻡ ﻣﻮﺿﻌﺎﹰ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺿﺎﺭﻋﺖ ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﳓﻮ ﺃﻳﻦ‪ ،‬ﻭﻛﻴﻒ‪ ،‬ﻓﻜﺬﻟﻚ ﻣﻨﺬ‬
‫ﻫﻲ ﻣﻀﺎﺭﻋﺔ ﳊﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﻓﻠﺰﻣﺖ ﻣﻮﺿﻌﹰﺎ‪ .‬ﻭﺍﺣﺪﹰﺍ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻄﱪﻱ‪ :‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﰊ ﺯﺭﻋﺔ ﻟﻠﻤﺎﺯﻱ‪ :‬ﺃﻓﺮﺃﻳﺖ ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺗﻌﻤﻞ ﻋﻤﻠﲔ ﳐﺘﻠﻔﲔ ﻣﺘﻀﺎﺩﻳﻦ؟ ﻗﺎﻝ ﻧﻌﻢ‪،‬‬
‫ﻼ‬
‫ﻛﻘﻮﻟﻚ ﻗﺎﻡ ﺍﻟﻘﻮﻡ ﺣﺎﺷﺎ ﺯﻳﺪ ﻭﺣﺎﺷﺎ ﺯﻳﺪﺍﹰ‪ ،‬ﻭﻋﻠﻰ ﺯﻳﺪ ﺛﻮﺏ‪ ،‬ﻭﻋﻼ ﺯﻳﺪ ﺍﻟﻔﺮﺱ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﺮﺓ ﺣﺮﻓﺎﹰ‪ ،‬ﻭﻣﺮﺓ ﻓﻌ ﹰ‬
‫ﺑﻠﻔﻆ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳌﱪﺩ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﳌﺎﺯﱐ ﻳﻘﻮﻝ‪ :‬ﻣﻌﲎ ﻗﻮﳍﻢ‪ :‬ﺇﺫﺍ ﱂ ﺗﺴﺘﺢ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ‪ .‬ﺃﻱ ﺇﺫﺍ ﺻﻨﻌﺖ ﻣﺎ ﻻ‬
‫ﻳﺴﺘﺤﻰ ﻣﻦ ﻣﺜﻠﻪ‪ ،‬ﻓﺎﺻﻨﻊ ﻣﻨﻪ ﻣﺎ ﺷﺌﺖ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﻳﺬﻫﺐ ﺍﻟﻌﻮﺍﻡ ﺇﻟﻴﻪ‪ .‬ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺗﺄﻭﻳﻞ ﺣﺴﻦ ﺟﺪﹰﺍ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﺟﺎﺟﻲ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺭﺳﺘﻢ ﺍﻟﻄﱪﻱ ﻗﺎﻝ‪ :‬ﺣﻀﺮﺕ ﳎﻠﺲ ﺃﰊ ﻋﺜﻤﺎﻥ‬
‫ﺍﳌﺎﺯﱐ ﻭﻗﺪ ﻗﻴﻞ ﻟﻪ‪ :‬ﱂ ﻗﻠﺖ ﺭﻭﺍﻳﺘﻚ ﻋﻦ ﺍﻷﺻﻤﻌﻲ؟ ﻗﺎﻝ‪ :‬ﺭﻣﻴﺖ ﻋﻨﺪﻩ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻭﺍﳌﻴﻞ ﺇﱃ ﻣﺬﺍﻫﺐ ﺃﻫﻞ‬
 ‫ﺍﻻﻋﺘﺰﺍﻝ‪ ،‬ﻓﺠﺌﺘﻪ ﻳﻮﻣﹰﺎ ﻭﻫﻮ ﰲ ﳎﻠﺴﻪ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪) :‬ﺇﻧﺎ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻨﺎﻩ ﺑﻘﺪﺭ(‪.‬‬
‫ﻗﻠﺖ‪ :‬ﺳﻴﺒﻮﻳﻪ ﻳﺬﻫﺐ ﺇﱃ ﺃﻥ ﺍﻟﺮﻓﻊ ﻓﻴﻪ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻨﺼﺐ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﳌﻀﻤﺮ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﻫﻬﻨﺎ‬
‫ﺷﻲﺀ ﻫﻮ ﺑﺎﻟﻔﻌﻞ ﺃﻭﱃ‪ ،‬ﻭﻟﻜﻦ ﺃﺑﺖ ﻋﺎﻣﺔ ﺍﻟﻘﺮﺍﺀ ﺇﻻ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﳓﻦ ﻧﻘﺮﺅﻫﺎ ﻛﺬﻟﻚ ﺍﺗﺒﺎﻋﺎﹰ‪ ،‬ﻷﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺳﻨﺔ‪.‬‬
‫ﻓﻘﺎﻝ ﱄ‪ :‬ﻓﻤﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﻊ ﻭﺍﻟﻨﺼﺐ ﰲ ﺍﳌﻌﲎ؟ ﻓﻌﻠﻤﺖ ﻣﺮﺍﺩﻩ‪ ،‬ﻓﺨﺸﻴﺖ ﺃﻥ ﺗﻐﺮﻯ ﰊ ﺍﻟﻌﺎﻣﺔ ﻓﻘﻠﺖ‪ :‬ﺍﻟﺮﻓﻊ‬
‫ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﻟﻨﺼﺐ ﺑﺈﺿﻤﺎﺭ ﻓﻌﻞ‪ ،‬ﻭﺗﻌﺎﻣﻴﺖ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﲏ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺍﻟﻔﺮﺯﺩﻕ ﻗﺎﻝ ﻳﻮﻣﹰﺎ ﻷﺻﺤﺎﺑﻪ‪ :‬ﻗﻮﻣﻮﺍ ﺑﻨﺎ ﺇﱃ ﳎﻠﺲ ﺍﳊﺴﻦ ﻻﺑﺼﺮﻱ‪ ،‬ﻓﺈﱐ‬
‫ﺃﺭﻳﺪ ﺃﻥ ﺃﻃﻠﻖ ﺍﻟﻨﻮﺍﺭ‪ ،‬ﻭﺃﺷﻬﺪﻩ ﻋﻠﻰ ﻧﻔﺴﻲ‪ .‬ﻓﻘﺎﻟﻮﺍ ﻟﻪ‪ :‬ﻻ ﺗﻔﻌﻞ‪ ،‬ﻓﻠﻌﻞ ﻧﻔﺴﻚ ﺗﺘﺒﻌﻬﺎ ﻭﺗﻨﺪﻡ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻻﺑﺪ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻓﻤﻀﻮﺍ ﻣﻌﻪ‪ ،‬ﻓﻠﻤﺎ ﻭﻗﻒ ﻋﻠﻰ ﺍﳊﺲ ﻗﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ‪ ،‬ﺗﻌﻠﻤﻨﻢ ﺃﻥ ﺍﻟﻨﻮﺍﺭ ﻃﺎﻟﺚ ﺛﻼﺛﺎﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪ‬
‫ﲰﻌﺖ‪ ،‬ﻓﺘﺘﺒﻌﺘﻬﺎ ﻧﻔﺴﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻧﺪﻡ ﻭﺃﻧﺸﺄ ﻳﻘﻮﻝ‪:‬‬
‫ﻧﺪﻣﺖ ﻧﺪﺍﻣﺔ ﺍﻟﻜﺴﻌﻲ ﳌﺎ ‪ ...‬ﻏﺪﺕ ﻣﲏ ﻣﻄﻠﻘﺔ ﻧﻮﺍﺭ‬
‫ﻭﻛﺎﻧﺖ ﺟﻨﱵ ﻓﺨﺮﺟﺖ ﻣﻨﻬﺎ ‪ ...‬ﻛﺂﺩﻡ ﺣﲔ ﺃﺧﺮﺟﻪ ﺍﻟﻀﺮﺍﺭ‬
‫ﻭﻟﻮ ﺃﱐ ﻣﻠﻜﺖ ﻳﺪﻱ ﻭﻧﻔﺴﻲ ‪ ...‬ﻟﻜﺎﻥ ﻋﻠﻲ ﻟﻠﻘﺪﺭ ﺍﳋﻴﺎﺭ‬
‫ﰒ ﻗﺎﻝ‪ :‬ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﻟﻮ ﺧﲑﺕ ﻻﺧﺘﺮﺕ‪ ،‬ﲢﻴﻞ ﻋﻠﻰ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻳﻨﺸﺪﻭﻥ‪:‬‬
‫ﻫﻲ ﺍﳌﻘﺎﺩﻳﺮ ﻓﻠﻤﲏ ﺃﻭ ﻓﺬﺭ ‪ ...‬ﺇﻥ ﻛﻨﺖ ﺃﺧﻄﺄﺕ ﻓﻠﻢ ﳜﻂ ﺍﻟﻘﺪﺭ‬
‫ﰒ ﺃﻃﺒﻖ ﻧﻌﻠﻴﻪ ﻭﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺍﻟﻘﻨﺎﻉ ﻟﻠﻘﺪﺭﻱ‪ ،‬ﻓﺄﻗﻠﻠﺖ ﻏﺸﻴﺎﻧﻪ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﱪﺩ‪ :‬ﺣﺪﺛﲏ ﺍﳌﺎﺯﱐ ﻗﺎﻝ‪ :‬ﻣﺮﺭﺕ ﺑﱯ ﻋﻘﻴﻞ‪ ،‬ﻓﺈﺫﺍ ﺭﺟﻞ ﺃﺳﻮﺩ ﻗﺼﲑ‪ ،‬ﺃﻋﻮﺭ ﺃﺑﺮﺹ ﺃﻛﺸﻒ‪ ،‬ﻗﺎﺋﻢ ﻋﻠﻰ ﺗﻞ‬
‫ﲰﺎﺩ ﻭﻫﻮ ﳝﻸ ﺟﻮﺍﻟﻴﻖ ﻣﻌﻪ ﻣﻦ ﺫﻟﻚ ﺍﳌﺴﺎﺩ‪ ،‬ﻭﻫﻮ ﻳﻐﲏ ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ‪:‬‬
‫ﻓﺈﻥ ﺗﺼﺮﻣﻲ ﺣﺒﻠﻲ ﻭﺗﺴﺘﻜﺮﻫﻲ ﻭﺻﻠﻲ ‪ ...‬ﻓﻤﺜﻠﻚ ﻣﻮﺟﻮﺩ ﻭﻟﻦ ﲡﺪﻱ ﻣﺜﻠﻲ‬
‫ﻓﻘﻠﺖ‪ :‬ﺻﺪﻗﺖ ﻭﺍﷲ‪ ،‬ﻭﻣﱴ ﲡﺪ ﻭﳛﻚ ﻣﺜﻠﻚ؟ ﻓﻘﺎﻝ‪ - :‬ﺑﺎﺭﻙ ﺍﷲ ﻋﻠﻴﻚ ‪ -‬ﻭﺍﲰﻊ ﺧﲑﺍﹰ‪ ،‬ﰒ ﺍﻧﺪﻓﻊ ﻟﻴﻨﺸﺪ‪:‬‬
‫ﻳﺎ ﺭﺑﺔ ﺍﳌﻄﺮﻑ ﻭﺍﳋﻠﺨﺎﻝ ‪ ...‬ﻣﺎ ﺃﻧﺖ ﻣﻦ ﳘﻲ ﻭﻻ ﺃﺷﻐﺎﱄ‬
‫ﻣﺜﻠﻚ ﻣﻮﺟﻮﺩ ﻭﻣﺜﻠﻲ ﻏﺎﱄ‬

‫ﺑﻨﺪﺍﺭ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﻜﺮﺧﻲ ﺍﻷﺻﺒﻬﺎﱐ‬

‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﻟﺮﺓ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﺍﻟﻔﻬﺮﺳﺖ ﻓﻘﺎﻝ‪ :‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ‬
‫ﺍﺑﻦ ﻛﻴﺴﺎﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﻋﻦ ﺍﺑﻨﻪ ﺍﻟﻘﺎﺳﻢ‪ :‬ﻛﺎﻥ ﺑﻨﺪﺍﺭ ﳛﻔﻆ ﺳﺒﻌﻤﺎﺋﺔ ﻗﺼﻴﺪﺓ‪ ،‬ﺃﻭﻝ ﻛﻞ ﻗﺼﻴﺪﺓ ﺑﺎﻧﺖ ﺳﻌﺎﺩ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺑﻠﻐﲏ ﻋﻦ ﻻﺷﻴﺦ ﺍﻹﻣﺎﻡ ﺃﰊ ﳏﻤﺪ ﺍﳋﺸﺎﺏ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﻣﻌﻨﺖ ﺍﻟﺘﻔﺘﻴﺶ ﻭﺍﻟﺘﻨﻘﲑ ﻓﻠﻢ ﺃﻗﻊ ﻋﻠﻰ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺳﱵ ﻗﺼﻴﺪﺓ‪ ،‬ﺃﻭﳍﺎ ﺑﺎﻧﺖ ﺳﻌﺎﺩ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺃﺻﺒﻬﺎﻥ‪ :‬ﻛﺎﻥ ﺑﻨﺪﺍﺭ ﺑﻦ ﻟﺮﺓ‪ ،‬ﻣﺘﻘﺪﻣﹰﺎ ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺭﻭﺍﻳﺔ‬
‫ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻛﺎﻥ ﻣﻢ ﺍﺳﺘﻮﻁ ﺍﻟﻜﺮﺥ‪ ،‬ﰒ ﺧﺮﺝ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻓﻈﻬﺮ ﻫﻨﺎﻙ ﻓﻀﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻄﻮﺳﻲ ﺻﺎﺣﺐ ﺍﺑﻦ‬
‫ﺍﻷﻋﺮﺍﰊ‪ ،‬ﻳﻮﺻﻲ ﺃﺻﺤﺎﺑﻪ ﺑﺎﻷﺧﺬ ﻋﻦ ﺑﻨﺪﺍﺭ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻫﻮ ﺃﻋﻠﻢ ﻣﲏ ﻭﻣﻦ ﻏﲑﻱ‪ ،‬ﻓﺨﺬﻭﺍ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺙ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﰲ ﺃﻣﺎﻟﻴﻪ ﺑﺒﻐﺪﺍﺩ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﻷﻣﻮﻱ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺑﻨﺪﺍﺭ ﺑﻦ ﻟﺮﺓ‬
‫ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﺃﺣﻔﻆ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﻟﻠﺸﻌﺮ‪ ،‬ﻭﺃﻋﻠﻤﻬﻢ ﺑﻪ‪ .‬ﺃﻧﺸﺪﱐ ﻋﻦ ﺣﻔﻈﻪ ﲦﺎﻧﲔ ﻗﺼﻴﺪﺓ‪ ،‬ﺃﻭﻝ ﻛﻞ ﻗﺼﻴﺪﺓ ﺑﺎﻧﺖ‬
‫ﺳﻌﺎﺩ‪.‬‬
‫ﻗﺎﻝ ﲪﺰﺓ‪ :‬ﻭﺣﺪﺛﲏ ﺍﻟﻨﻮﺷﺠﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﺴﻴﺢ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﳌﱪﺩ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺳﺒﺐ ﻏﻨﺎﻱ ﺑﻨﺪﺍﺭ ﺑﻦ ﻟﺮﺓ‬
‫ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﺫﻟﻚ ﺃﱐ ﺣﲔ ﻓﺎﺭﻗﺖ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﺃﺻﻌﺘﺪﺕ ﺇﱃ ﺳﺎﻣﺮﺍﹰ‪ ،‬ﻭﺭﺩﻬﺗﺎ ﰲ ﺃﻳﺎﻡ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻓﺂﺧﻴﺖ ﻬﺑﺎ ﺑﻨﺪﺍﺭ‬
‫ﺑﻦ ﻟﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﻭﺍﺣﺪ ﺯﻣﺎﻧﻪ ﰲ ﺭﻭﺍﻳﺔ ﺩﻭﺍﻭﻳﻦ ﺷﻌﺮ ﺍﻟﻌﺮﺏ‪ ،‬ﺣﱴ ﻛﺎﻥ ﻻ ﻳﺸﺬ ﻋﻦ ﺣﻔﻈﻪ‪ ،‬ﻣﻦ ﺷﻌﺮ ﺷﻌﺮﺍﺀ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ﺇﻻ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﺃﺻﺢ ﺍﻟﻨﺎﺱ ﻣﻌﺮﻓﺔ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻛﻞ ﺃﺳﺒﻮﻉ ﺩﺧﻠﺔ ﻋﻠﻰ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻓﺠﻤﻊ‬
‫ﺑﻴﲏ ﻭﺑﲔ ﺍﻟﻨﺤﻮﻳﲔ ﰲ ﺩﺍﺭﻩ ﰲ ﳎﺎﻟﺲ‪ ،‬ﻭﻣﺮﺕ ﻟﻴﻠﺔ‪ ،‬ﻓﺮﻓﻊ ﺣﺪﻳﺜﻲ ﺇﱃ ﺍﻟﻔﺘﺢ ﺑﻦ ﺧﺎﻗﺎﻥ‪ ،‬ﰒ ﺗﻮﺻﻞ ﺇﱃ ﺃﻥ‬
‫ﻭﺻﻔﲏ ﻟﻠﻤﺘﻮﻛﻞ‪ ،‬ﻓﺄﻣﺮ ﺑﺈﺣﻀﺎﺭﻱ ﳎﻠﺴﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﳌﺘﻮﻛﻞ ﻳﻌﺠﺒﻪ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﻳﺮﻭﻱ ﺻﺪﺭﹰﺍ ﻣﻨﻬﺎ‪ ،‬ﳝﺘﺢ ﻣﻦ ﻳﺮﺍﻩ ﲟﺎ ﻳﻘﻊ ﻓﻴﻬﺎ ﻣﻦ ﻏﺮﻳﺐ ﺍﻟﻠﻐﺔ‪،‬‬
‫ﻓﻠﻤﺎ ﺩﻧﻮﺕ ﻣﻦ ﻃﺮﻑ ﺑﺴﺎﻃﻪ‪ ،‬ﺍﺳﺘﺪﻧﺎﱐ ﺣﱴ ﺻﺮﺕ ﺇﱃ ﺟﺎﻧﺐ ﺑﻨﺪﺍﺭ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻴﻨﺎ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺑﻦ ﻟﺮﺓ‪ ،‬ﻭﻳﺎ ﺑﻦ‬
‫ﻳﺰﻳﺪ‪ ،‬ﻣﺎ ﻣﻌﻰ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ ﻫﺬﺍ ﺍﳋﱪ؟ ﺭﻛﺒﺖ ﺍﻟﺪﺟﻮﺟﻰ‪ ،‬ﻭﺃﻣﺎﻣﻲ ﻗﺒﻴﻠﺔ‪ ،‬ﻓﻨﺰﻟﺖ ﰒ ﺷﺮﺑﺖ‬
‫ﺍﻟﺼﺒﺎﺡ‪ ،‬ﻓﻤﺮﺭﺕ ﻭﻟﻴﺲ ﺃﻣﺎﻣﻲ ﺇﻻ ﳒﻴﻢ‪ ،‬ﻓﺮﻛﻀﺖ ﺃﻣﺎﻣﻲ ﺍﻟﻨﺤﻮﺹ ﻭﺍﳌﺴﺤﻞ ﻭﺍﻟﻌﻤﺮﺩﻥ ﻓﻘﻨﺼﺖ ﰒ ﻋﻄﻔﺖ‬
‫ﻭﺭﺍﺋﻲ ﺇﱃ ﻗﻠﻮﺏ ﻓﻠﻢ ﺃﺯﻝ ﺑﻪ ﺣﱴ ﺃﺫﻗﺘﻪ ﺍﳊﻤﺎﻡ‪ ،‬ﰒ ﺭﺟﻌﺖ ﻭﺭﺍﺋﻲ‪ ،‬ﻓﻠﻢ ﺃﺯﻝ ﺃﻣﺎﺭﺱ ﺍﻷﻏﻀﻒ ﰲ ﻗﺘﻠﻪ‪ ،‬ﻓﺤﻤﻞ‬
‫ﻋﻠﻲ‪ ،‬ﻭﲪﻠﺖ ﻋﻠﻴﻪ ﺣﱴ ﺧﺮ ﺻﺮﻳﻌﹰﺎ‪ .‬ﻗﺎﻝ ﺍﳌﱪﺩ‪ :‬ﻓﺒﻘﻴﺖ ﻣﺘﺤﲑﺍﹰ‪ ،‬ﻓﺒﺪﺭ ﺑﻨﺪﺍﺭ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﰲ ﻫﺬﺍ‬
‫ﻧﻈﺮ ﻭﺭﻭﻳﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﺃﺟﻠﺘﻜﻤﺎ ﺑﻴﺎﺽ ﻳﻮﻣﻲ‪ ،‬ﻓﺎﻧﺼﺮﻓﺎ ﻭﺑﺎﻛﺮﺍﱐ ﻏﺪﺍﹰ‪ ،‬ﻓﺨﺮﺟﻨﺎ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻓﺄﻗﺒﻞ ﺑﻨﺪﺍﺭ ﻋﻠﻲ‬
‫ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺳﺎﻋﺪﻙ ﺍﳉﺪ ﻇﻔﺮﺕ ﻬﺑﺬﺍ ﺍﳋﱪ‪ ،‬ﻓﺎﻃﻠﺐ ﻓﺈﱐ ﻃﺎﻟﺒﻪ‪ ،‬ﻓﺎﻧﻘﻠﺒﺖ ﺇﱃ ﻣﻨﺰﱄ‪ ،‬ﻭﻗﻠﺒﺖ ﺍﻟﺪﻓﺎﺗﺮ ﻇﻬﺮﹰﺍ‬
‫ﻟﺒﻄﻦ‪ ،‬ﺣﱴ ﻭﻗﻔﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﱪ‪ ،‬ﰲ ﺃﺛﻨﺎﺀ ﺃﺧﺒﺎﺭ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻓﺘﺤﻔﻈﺘﻪ‪ ،‬ﻭﺑﺎﻛﺮﺕ ﺑﻨﺪﺍﺭﹰﺍ ﻓﺄﻧﻀﻬﺘﻪ ﻣﻌﻲ‬
‫ﻭﺻﺤﺒﻨﺎﻩ‪ ،‬ﻭﺑﺪﺃﺕ ﻓﺮﻭﻳﺖ ﺍﳋﱪ‪ ،‬ﰒ ﻓﺴﺮﺕ ﺃﻟﻔﺎﻇﻪ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇﱃ ﺑﻨﺪﺍﺭ ﻭﻗﺎﻝ‪ :‬ﺍﺑﻦ ﻳﺰﻳﺪ ﻓﻮﻕ ﻣﺎ ﻭﺻﻔﺘﻢ‪ .‬ﰒ‬
‫ﻗﺎﻝ ﻟﻠﻐﻼﻡ‪ :‬ﻋﻠﻲ ﺑﺎﳋﺎﺯﻥ‪ ،‬ﻓﺤﻀﺮ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺧﺮﺝ ﺇﱃ ﺍﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻭﻗﻞ ﻟﻠﺤﺎﺟﺐ‪ :‬ﻳﺴﻬﻞ ﺇﺫﻧﻪ ﻋﻠﻲ‪ ،‬ﻓﺼﺎﺭ‬
‫ﺫﻟﻚ ﺃﺻﻞ ﻣﺎﱄ‪ .‬ﻭﻛﺎﻥ ﺑﻨﺪﺍﺭ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺃﺻﻠﻪ ﻭﺳﺒﺒﻪ‪.‬‬
‫ﻗﺮﺃﺕ ﲞﻂ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﰲ ﻛﺘﺎﺏ ﻋﻘﻼﺀ ﺍﺠﻤﻟﺎﻧﲔ‪ ،‬ﻷﰊ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺍﻷﺯﻫﺮﻱ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺍﺑﻦ ﺃﰊ‬
‫ﺍﻷﺯﻫﺮ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻳﻮﻣﹰﺎ ﰲ ﳎﻠﺲ ﺑﻨﺪﺍﺭ ﺑﻦ ﻟﺮﺓ ﺍﻟﻜﺮﺧﻲ‪ ،‬ﲝﻀﺮﺓ ﻣﻨﺰﻟﻪ‪ ،‬ﰲ ﺩﺭﺏ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﺯﺍﻣﻲ ﺑﺪﻛﺎﻥ‬
‫ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻋﻨﺪﻩ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺇﺫ ﻫﺠﻢ ﻋﻠﻴﻨﺎ ﺍﳌﺴﺠﺪ ﺑﺮﺩﻋﺔ ﺍﳌﻮﺳﻮﺱ‪ ،‬ﻭﻣﻌﻪ ﳐﻼﺓ ﻓﻴﻬﺎ ﺩﻓﺎﺗﺮ‪،‬‬
‫ﻭﺟﺰﺍﺯﺍﺕ‪ ،‬ﻭﻗﺪ ﺗﺒﻌﻪ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻓﺠﻠﺲ ﺇﱃ ﺟﺎﻧﺐ ﺑﻨﺪﺍﺭ‪ ،‬ﻭﻛﺄﻥ ﺑﻨﺪﺍﺭﹰﺍ ﻓﺮﻕ ﻣﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻃﺮﺩ ﻭﻳﻠﻚ ﻫﺆﻻﺀ‬
‫ﺍﻟﺼﺒﻴﺎﻥ ﻋﲏ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺍﻃﺮﺩﻭﻫﻢ ﻋﻨﻪ‪ ،‬ﻓﻮﺛﺒﺖ ﺃﻧﺎ ﻣﻦ ﺑﲔ ﺃﻫﻞ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻓﺼﺤﺖ ﻋﻠﻴﻬﻢ ﻭﻃﺮﺩﻬﺗﻢ ﻓﺠﻠﺲ‬
‫ﺳﺎﻋﺔ‪ ،‬ﰒ ﻭﺛﺐ ﻓﻨﻈﺮ ﻫﻞ ﻳﺮﻯ ﻣﻨﻬﻢ ﺃﺣﺪﺍﹰ‪ ،‬ﻓﻠﻤﺎ ﱂ ﻳﺮﻫﻢ‪ ،‬ﺭﺟﻊ ﻓﺠﻠﺲ ﺳﺎﻋﺔ ﰒ ﻗﺎﻝ‪ :‬ﺍﻛﺘﺒﻮﺍ‪ :‬ﺣﺪﺛﲏ ﳏﻤﺪ‬
‫ﺍﺑﻦ ﻋﺴﻜﺮ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﻣﻌﻤﺮ ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺍﻟﺸﻌﱯ ﻣﺎ ﺍﺳﻢ ﺍﻣﺮﺃﺓ ﺇﺑﻠﻴﺲ؟ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻋﺮﺱ ﱂ ﺃﺷﻬﺪ‬
‫ﺇﻣﻼﻛﻪ‪ .‬ﰒ ﺃﻗﺒﻞ ﻋﻠﻰ ﺑﻨﺪﺍﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺷﻴﺦ‪ ،‬ﻣﺎ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ؟‪:‬‬
‫ﻭﻛﻨﺖ ﺇﺫﺍ ﻣﺎ ﺟﺌﺖ ﻟﻴﻠﻰ ﺗﱪﻗﻌﺖ ‪ ...‬ﻓﻘﺪ ﺭﺍﺑﲏ ﻣﻨﻬﺎ ﺍﻟﻐﺪﺍﺓ ﺳﻔﻮﺭﻫﺎ‬
‫ﻓﻘﺎﻝ ﻻ ﺑﻨﺪﺍﺭ‪ :‬ﺃﺟﻴﺒﻮﻩ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﳎﻨﻮﻥ‪ ،‬ﺃﺳﺄﻟﻚ ﻭﳚﻴﺐ ﻏﲑﻙ! ﻓﻘﺎﻝ ﺑﻨﺪﺍﺭ‪ :‬ﻳﻘﻮﻝ ﺇﻧﻪ ﳌﺎ ﺭﺁﻫﺎ ﻓﻌﻠﺖ ﻣﺎ ﻓﻌﻠﺘﻪ‬
 ‫ﻣﻦ ﺳﻔﻮﺭﻫﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﻌﻬﺪ ﻣﻨﻬﺎ‪ ،‬ﻋﻠﻢ ﺃﻬﻧﺎ ﻗﺪ ﺣﺬﺭﺗﻪ ﻣﻦ ﲝﻀﺮﻬﺗﺎ‪ ،‬ﻟﻴﺤﺠﻢ ﻋﻦ ﻛﻼﻣﻬﺎ‪ ،‬ﻭﺍﻧﺒﺴﺎﻃﻪ ﺇﻟﻴﻬﺎ‪،‬‬
‫ﻓﻀﺤﻚ ﻭﻣﺴﺢ ﻳﺪﻩ ﻋﻠﻰ ﺭﺃﺱ ﺑﻨﺪﺍﺭ ﻭﻗﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ ﻳﺎ ﻛﻴﺲ‪ ،‬ﻭﻛﺎﻥ ﺑﻨﺪﺍﺭ ﻗﺪ ﻗﺎﺭﺏ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺗﺴﻌﲔ‬
‫ﺳﻨﺔ‪.‬‬

‫ﻬﺑﺰﺍﺩ ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﺑﻦ ﺧﺮﺯﺍﺩ‬

‫ﺃﰊ ﻳﻌﻘﻮﺏ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﺑﻦ ﺧﺮﺯﺍﺩ ﺍﻟﻨﺠﲑﻣﻲ‪ ،‬ﺭﺍﻭﻳﺔ ﳓﻮﻱ ﰲ ﻃﺒﻘﺔ ﺃﺑﻴﻪ‪ ،‬ﻣﺎﺕ ﻗﺒﻞ ﺃﺑﻴﻪ ﲟﺎ ﻳﻘﺎﺭﺏ‬
‫ﺍﻟﺜﻼﺛﺔ ﺷﻬﻮﺭ ﲟﺼﺮ‪ ،‬ﻭﺫﻟﻚ ﻟﺴﺒﻊ ﺧﻠﻮﻥ ﻣﻦ ﺷﻮﺍﻝ‪ ،‬ﺳﻨﺔ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻷﻧﺴﺎﺏ‪ :‬ﳒﲑﻡ‪ ،‬ﳏﻠﺔ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﺇﻟﻴﻬﺎ ﻳﻨﺴﺐ ﺍﻟﻨﺠﲑﻣﻴﻮﻥ‪.‬‬

‫ﺑﺎﺏ ﺍﻟﺘﺎﺀ‬

‫ﲤﺎﻡ ﺑﻦ ﻏﺎﻟﺐ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﺘﻴﺎﻥ‬

‫ﺃﺑﻮ ﻏﺎﻟﺐ ﺍﳌﺮﺳﻲ ﺍﻷﻧﺪﻟﺴﻲ‪ .‬ﲞﻂ ﺑﻦ ﳛﻠﻢ‪ ،‬ﻗﺎﻝ ﺳﻌﺪ ﺍﳋﲑ‪ :‬ﻣﺮﺳﻴﺔ ﺑﻠﺪﺓ ﺣﺴﻨﺔ ﻣﻦ ﺑﻼﺩ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻛﺜﲑﺓ‬
‫ﺍﻟﺘﲔ‪ ،‬ﳚﻠﺐ ﻣﻨﻬﺎ ﺇﱃ ﺳﺎﺋﺮ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻓﻠﻌﻠﻪ ﻧﺴﺐ ﺇﻟﻴﻪ ﻟﺒﻴﻊ ﺍﻟﱵ‪.‬‬

‫ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻓﻘﺎﻝ‪ :‬ﻛﺎ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺛﻘﺔ ﰲ ﺇﻳﺮﺍﺩﻫﺎ‪ ،‬ﻣﺬﻛﻮﺭﹰﺍ ﺑﺎﻟﺪﻳﺎﻧﺔ ﻭﺍﻟﻮﺭﻉ‪ ،‬ﻣﺎﺕ ﺑﺎﳌﺮﻳﺔ ﰲ ﲨﺎﺩﻯ‪،‬‬
‫ﺳﻨﺔ ﺳﺖ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺗﻠﻘﻴﺢ ﺍﻟﻌﲔ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﱂ ﻳﺆﻟﻒ ﻣﺜﻠﻪ ﺍﺧﺘﺼﺎﺭﹰﺍ ﻭﺇﻛﺜﺎﺭﺍﹰ‪ ،‬ﻭﻟﻪ ﻓﻴﻪ ﻗﺼﺔ‬
‫ﺗﺪﻝ ﻋﻠﻰ ﻓﻀﻠﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻷﻣﲑ ﺃﺑﺎ ﺍﳉﻴﺶ‪ ،‬ﳎﺎﻫﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺎﻣﺮﻱ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﳌﺘﻐﻠﺒﲔ ﻋﻠﻰ ﺗﻠﻚ‬
‫ﺍﻟﻨﻮﺍﺣﻲ‪ ،‬ﻭﺟﻪ ﺇﱃ ﺃﰊ ﻏﺎﻟﺐ ﻫﺬﺍ ‪ -‬ﺃﻳﺎﻡ ﻏﻠﺒﺘﻪ ﻋﻠﻰ ﻣﺮﺳﻴﺔ ﻭﺃﺑﻮ ﻏﺎﻟﺐ ﺳﺎﻛﻦ ﻬﺑﺎ ‪ -‬ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﺃﻧﺪﻟﺴﻴﺔ‪ ،‬ﻋﻠﻰ‬
‫ﺃﻥ ﻳﺰﻳﺪ ﰲ ﺗﺮﲨﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳑﺎ ﺃﻟﻔﻪ ﲤﺎﻡ ﺑﻦ ﻏﺎﻟﺐ ﻷﰊ ﺍﳉﻴﺶ ﳎﺎﻫﺪ‪ .‬ﻓﺮﺩ ﺍﻟﺪﻧﺎﻧﲑ ﻭﱂ ﻳﻔﻌﻞ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﺍﷲ ﻟﻮ‬
‫ﺑﺬﻝ ﱄ ﻣﻞﺀ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻓﻌﻠﺖ‪ ،‬ﻭﻻ ﺍﺳﺘﺠﺰﺕ ﺍﻟﻜﺬﺏ‪ ،‬ﻓﺈﱐ ﱂ ﺃﲨﻌﻪ ﻟﻪ ﺧﺎﺻﺔ‪ ،‬ﻟﻜﻦ ﻟﻜﻞ ﻃﺎﻟﺐ ﻋﺎﻣﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻓﺎﻋﺠﺐ ﳍﻤﺔ ﻫﺬﺍ ﺍﻟﺮﺋﻴﺲ ﻭﻋﻠ ﻮﻫﺎ ﻭﺍﻋﺠﺐ ﻟﻨﻔﺲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﺯﺍﻫﺘﻬﺎ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪،‬‬
‫ﺧﻠﻒ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﺑﻦ ﺑﺸﻜﻮﺍﻝ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻷﻧﺪﻟﺲ‪ :‬ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻠﺔ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻭﺻﻞ ﺑﻪ‬
‫ﻛﺘﺎﺏ ﺍﺑﻦ ﺍﻟﻔﺮﺿﻲ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻧﺪﻟﺴﻴﲔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺟﺎﻣﻊ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﲰﺎﻩ ﺗﻠﻘﻴﺢ ﺍﻟﻌﲔ‪ ،‬ﺟﻢ‬
‫ﺍﻹﻓﺎﺩﺓ‪ ،‬ﻭﻛﺎﻥ ﺑﻘﻴﺔ ﺷﻴﻮﺥ ﺍﻟﻠﻐﺔ ﺍﻟﻀﺎﺑﻄﲔ ﳊﺮﻭﻓﻬﺎ‪ ،‬ﺍﳊﺎﺫﻗﲔ ﲟﻘﺎﻳﻴﺴﻬﺎ ﻭﻛﺎﻥ ﺛﻘﺔ ﺻﺪﻭﻗﹰﺎ ﻋﻔﻴﻔﺎﹰ‪ ،‬ﻭﺫﻛﺮ ﻭﻓﺎﺗﻪ‬
‫ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬

‫ﺗﻮﻓﻴﻖ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‬

‫ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺯﺭﻳﻖ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﻹﻃﺮﺍﺑﻠﺴﻲ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻛﺎﻥ ﺟﺪﻩ ﳏﻤﺪ ﺑﻦ ﺯﺭﻳﻖ‪ ،‬ﻳﺘﻮﱃ ﺃﻣﺮ ﺍﻟﺜﻐﻮﺭ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻟﻄﺎﺋﻊ ﷲ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺍﺑﻨﻪ ﻋﺒﻴﺪ ﺍﷲ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﻭﻟﺪ ﺗﻮﻓﻴﻖ ﺑﺈﻃﺮﺍﺑﻠﺲ‪ ،‬ﻭﺳﻜﻦ ﺩﻣﺸﻖ‪ ،‬ﻭﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿﻼﹰ‪،‬‬
‫ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻬﻢ ﺑﻘﻠﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﳌﻴﻞ ﺇﱃ ﻣﺬﺍﻫﺐ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
 ‫ﻭﺟﻠﻨﺎﺭ ﻛﺄﻋﺮﺍﻑ ﺍﻟﺪﻳﻮﻙ ﻋﻠﻰ ‪ ...‬ﺧﺼﺮ ﳝﻴﺲ ﻛﺄﺫﺍﺏ ﺍﻟﻄﻮﺍﻭﻳﺲ‬
‫ﻣﺜﻞ ﺍﻟﻌﺮﻭﺱ ﲡﻠﺖ ﻳﻮﻡ ﺯﻳﻨﺘﻬﺎ ‪ ...‬ﲪﺮﺍﺀ ﲡﻠﻰ ﻋﻠﻰ ﺧﻀﺮ ﺍﳌﻼﺑﻴﺲ‬
‫ﰲ ﳎﻠﺲ ﻟﻌﺒﺖ ﺃﻳﺪﻱ ﺍﻟﺴﺮﻭﺭ ﺑﻪ ‪ ...‬ﻟﺪﻯ ﻋﺮﻳﺶ ﳛﺎﻛﻲ ﻋﺮﺵ ﺑﻠﻘﻴﺲ‬
‫ﺳﻘﻰ ﺍﳊﻴﺎ ﺃﺭﺑﻌﹰﺎ ﲢﻴﺎ ﺍﻟﻨﻔﻮﺱ ﻬﺑﺎ ‪ ...‬ﻣﺎ ﺑﲔ ﻣﻘﺮﻱ ﺇﱃ ﺑﺎﺏ ﺍﻟﻔﺮﺍﺩﻳﺲ‬
‫ﻣﺎﺕ ﰲ ﺻﻔﺮ‪ ،‬ﺳﻨﺔ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﲟﻘﱪﺓ ﺑﺎﺏ ﺍﻟﻔﺮﺍﺩﻳﺲ‪.‬‬

‫ﺑﺎﺏ ﺍﻟﺜﺎﺀ‬

‫ﺛﺎﺑﺖ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺷﺮﺍﻋﺔ‬

‫ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻷﺩﻳﺐ‪ ،‬ﺫﻛﺮﻩ ﺷﲑﻭﻳﻪ ﻓﻘﺎﻝ‪ :‬ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﻴﺴﻰ ﻭﺃﰊ ﺍﻟﻔﻀﻞ‪ ،‬ﳏﻤﺪ ﺍﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﺷﻴﺪﻱ‪ ،‬ﻭﻣﻨﺼﻮﺭ ﺑﻦ ﺭﺍﻣﺶ‪ ،‬ﻭﺍﻟﺮﳛﺎﱐ ﻭﻏﲑﻫﻢ‪ .‬ﲰﻌﺖ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺻﺪﻭﻗﹰﺎ‪ .‬ﺗﻮﰲ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑ‬
‫ﻣﻦ ﺻﻔﺮ‪ ،‬ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬

‫ﺛﺎﺑﺖ ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﻮﰲ‬

‫ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻛﺎﻥ ﻣﻦ ﺃﻣﺜﻞ ﺃﺻﺤﺎﺏ ﺃﰊ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺳﻢ ﺃﰊ ﺛﺎﺑﺖ ﺳﻌﻴﺪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﺪﱘ‪ :‬ﻗﺎﻝ ﺍﻟﺴﻜﺮﻱ‪ :‬ﺍﺳﻢ ﺃﰊ ﺛﺎﺑﺖ ﳏﻤﺪ‪ ،‬ﻟﻐﻮﻱ‪ ،‬ﻟﻘﻲ ﻓﺼﺤﺎﺀ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻬﻢ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻛﺒﺎﺭ‬
‫ﺍﻟﻜﻮﻓﻴﲔ‪ .‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﻕ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﺟﺮ‬
‫ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻟﻔﺮﺱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺣﻮﺵ‪ ،‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ‪.‬‬

‫ﺛﺎﺑﺖ ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻠﻐﻮﻱ‬

‫ﺍﻟﺬﻱ ﻟﻪ ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ‪ .‬ﻳﺮﻭﻱ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺍﺑﻦ‬
‫ﺍﳌﻐﲑﺓ ﺍﻷﺛﺮﻡ‪ ،‬ﻭﺍﻟﻠﺤﻴﺎﱐ‪ ،‬ﻭﺃﰊ ﻧﺼﺮ ﺃﲪﺪ ﺑﻦ ﺣﺎﰎ‪ ،‬ﻭﺳﻠﻤﺔ ﺑﻦ ﻋﺎﺻﻢ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻭﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ‬
‫ﻭﺁﺧﺮﻳﻦ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﻔﻮﺍﺭﺱ ﺩﺍﻭﺩ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﺻﺎﱀ ﺍﳌﺮﻭﺯﻱ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺼﺎﺣﺐ ﺍﺑﻦ‬
‫ﺍﻟﺴﻜﻴﺖ‪ ،‬ﻭﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺛﺎﺑﺖ‪ .‬ﻭﺍﺳﻢ ﺃﰊ ﺛﺎﺑﺖ ﺃﺑﻴﻪ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺟﻠﻴﻞ ﺍﻟﻘﺪﺭ‪،‬‬
‫ﻣﻮﺛﻮﻕ ﺑﻪ‪ ،‬ﻣﻘﺒﻮﻝ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻳﻌﺮﻑ ﺑﻮﺭﺍﻕ ﺃﰊ ﻋﺒﻴﺪ‪.‬‬

‫ﺛﺎﺑﺖ ﺑﻦ ﺳﻨﺎﻥ‪،‬ﺍﻟﺼﺎﺑﺊ‬

‫‪،‬‬
‫ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﺑﻦ ﻗﺮﺓ‪ ،‬ﺑﻦ ﻣﺮﻭﺍﻥ ﺍﻟﺼﺎﺑﺊ‪،‬ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺍﻟﻄﺒﻴﺐ ﺍﳌﺆﺭﺥ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻫﻼﻝ ﺍﺑﻦ ﺍﶈﺴﻦ‪،‬‬
‫ﻹﺣﺪﻯ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﺳﻨﺔ ﲬﺲ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺫﻛﺮ ﰲ ﺗﺎﺭﳜﻪ ﺇﱃ ﺁﺧﺮ ﺳﻨﺔ‬
 ‫ﺳﺘﲔ‪ ،‬ﻭﻭﺻﻞ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﻣﻦ ﺃﻭﻝ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﻃﺒﻴﺒﹰﺎ ﺣﺎﺫﻗﺎﹰ‪ ،‬ﻭﺃﺩﻳﺒﹰﺎ‬
‫ﺑﺎﺭﻋﺎﹰ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺍﻟﺬﻱ ﺍﺑﺘﺪﺃ ﺑﻪ ﻣﻦ ﺃﻭﻝ ﺃﻳﺎﻡ ﺍﳌﻘﺘﺪﺭ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﻣﻔﺮﺩ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ‪ ،‬ﳎﻠﺪ‬
‫ﻭﺍﺣﺪ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﻼﻝ ﺍﻟﺼﺎﺑﺊ‪ ،‬ﻳﺮﺛﻲ ﺧﺎﻟﻪ ﺃﺑﺎ ﺍﳊﺲ‪ ،‬ﺛﺎﺑﺖ ﺑﻦ ﺳﻨﺎﻥ‪ ،‬ﺍﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﺑﻦ ﻗﺮﺓ‪:‬‬
‫ﺃﺳﺎﻣﻊ ﺃﻧﺖ ﻳﺎ ﻣﻦ ﺿﻤﻪ ﺍﳉﺪﻑ ‪ ...‬ﻧﺸﻴﺞ ﺑﺎﻙ ﺣﺰﻳﻦ ﺩﻣﻌﻪ ﻳﻜﻒ‬
‫ﻭﺯﻓﺮﺓ ﻣﻦ ﺻﻤﻴﻢ ﺍﻟﻘﻠﺐ ﻣﺒﻌﺜﻬﺎ ‪ ...‬ﻳﻜﺎﺩ ﻣﻨﻬﺎ ﺣﺠﺎﺏ ﺍﻟﺼﺪﺭ ﻳﻨﻜﺸﻒ‬

‫ﺃﺛﺎﺑﺖ ﺑﻦ ﺳﻨﺎﻥ ﺩﻋﻮﺓ ﺷﻬﺪﺕ ‪ ...‬ﻟﺮﻬﺑﺎ ﺃﻧﻪ ﺫﻭ ﻏﻠﺔ ﺃﺳﻒ‬

‫ﻣﺎ ﺑﺎﻝ ﻃﺒﻚ ﻣﺎ ﻳﺸﻔﻲ ﻭﻛﻨﺖ ﺑﻪ ‪ ...‬ﺗﺸﻔﻲ ﺍﻟﻌﻠﻴﻞ ﺇﺫﺍ ﻣﺎ ﺷﻔﻪ ﺍﻟﺪﻧﻒ‬
‫ﻏﺎﻟﺘﻚ ﻏﻮﻝ ﺍﳌﻨﺎﻳﺎ ﻓﺎﺳﺘﻜﻨﺖ ﳍﺎ ‪ ...‬ﻭﻛﻨﺖ ﺫﺍﺋﺪﻫﺎ ﻭﺍﻟﺮﻭﺡ ﲣﺘﻄﻒ‬
‫ﻓﺎﺭﻗﺘﲏ ﻛﻔﺮﺍﻕ ﺍﻟﻜﻒ ﺻﺎﺣﺒﻬﺎ ‪ ...‬ﺃﻃﻨﻬﺎ ﺿﺎﺭﺏ ﻣﻦ ﺯﻧﺪﻫﺎ ﻧﻄﻒ‬
‫ﻓﺘﺖ ﰲ ﻋﻀﺪﻱ ﻳﺎ ﻣﻦ ﻏﻨﻴﺖ ﺑﻪ ‪ ...‬ﺃﻓﺖ ﰲ ﻋﻀﺪ ﺍﻟﺒﺎﻏﻲ ﻭﺍﻧﺘﺼﻒ‬
‫ﺛﻮﻯ ﲟﻐﻨﺎﻙ ﰲ ﳊﺪ ﺳﻜﻨﺖ ﺑﻪ ‪ ...‬ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻠﻴﺎﺀ ﻭﺍﻟﺸﺮﻑ‬
‫ﳍﻔﻲ ﻋﻠﻴﻚ ﻛﺮﳝﹰﺎ ﰲ ﻋﺸﲑﺗﻪ ‪ ...‬ﳑﻬﺪﹰﺍ ﺟﺴﻤﻪ ﻣﻦ ﻋﻤﺔ ﺗﺮﻑ‬
‫ﻗﺪ ﺃﺳﻠﻤﻮﻩ ﺇﱃ ﻏﱪﺍﺀ ﻳﺸﻤﻠﻪ ‪ ...‬ﻓﻴﻬﺎ ﺍﻟﺘﺮﺍﺏ ﻓﻤﻨﻬﺎ ﺍﻟﻔﺮﺵ ﻭﺍﻟﻠﺤﻒ‬

‫ﺛﺎﺑﺖ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ‬

‫ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﻧﺪﻟﺴﻴﲔ ﻓﻘﺎﻝ‪ :‬ﺩﺧﻞ ﺇﱃ ﺍﻷﻧﺪﻟﺲ ﻭﺟﺎﻝ ﰲ ﺃﻗﻄﺎﺭﻫﺎ‪ ،‬ﻭﺑﻠﻎ ﺇﱃ‬
‫ﺛﻐﻮﺭﻫﺎ‪ ،‬ﻭﺍﺟﺘﻤﻊ ﲟﻠﻮﻛﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﺘﻤﻜﻨﹰﺎ ﰲ ﻋﻠﻢ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﻗﺘﻞ ﰲ ﳏﺮﻡ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻗﺘﻠﻪ ﺑﺎﺩﻳﺲ ﺑﻦ ﺣﻴﻮﺱ‪ ،‬ﺃﻣﲑ ﺻﻨﻬﺎﺟﺔ‪ ،‬ﻟﺘﻬﻤﺔ‬
‫ﳊﻘﺘﻪ ﻋﻨﺪﻩ‪ ،‬ﰲ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ ﻣﻊ ﺍﺏ ﻋﻤﻪ ﺑﻴﺪﺭ ﺑﻦ ﺟﺒﺎﺳﺔ‪ .‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﻛﺎﻥ ﻣﻊ ﲢﻘﻘﻪ‬
‫ﺑﺎﻷﺩﺏ‪ .‬ﻗﻴﻤﹰﺎ ﺑﻌﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﺩﺧﻞ ﺑﻐﺪﺍﺩ ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﻃﺎﻟﺒﺎﹰ‪ ،‬ﻭﺃﻣﻠﻰ ﺑﺎﻷﻧﺪﻟﺲ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳉﻤﻞ ﻟﻠﺰﺟﺎﺝ‪ .‬ﺭﻭﻯ‬
‫ﺑﺒﻐﺪﺍﺩ ﻋﻦ ﺍﺏ ﺟﲏ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺮﺑﻌﻲ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﺭﻭﻯ ﻛﺜﲑﹰﺍ ﻣﻦ ﻋﻠﻢ‬
‫ﺍﻷﺩﺏ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳊﻤﻴﺪﻱ ﻋﻦ ﺃﰊ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻋﻦ ﺍﻟﱪﺍﺀ ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺒﺎﺟﻲ ﻗﺎﻝ‪ :‬ﳌﺎ ﻭﺭﺩ ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ‬
‫ﺍﳉﺮﺟﺎﱐ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﻟﻘﻲ ﻣﻦ ﻣﻠﻮﻛﻬﺎ‪ ،‬ﺍﻷﻣﲑ ﺍﳌﻮﻓﻖ ﺃﺑﺎ ﺍﳉﻴﺶ ﳎﺎﻫﺪﹰﺍ ﺍﻟﻌﺎﻣﺮﻱ‪ ،‬ﻓﺄﻛﺮﻣﻪ ﻭﺑﺎﻟﻎ ﰲ‬
‫ﺇﻛﺮﺍﻣﻪ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻦ ﺭﻓﻴﻘﻪ‪ ،‬ﻣﻦ ﻫﺬﺍ ﻣﻌﻚ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﺭﻓﻴﻘﺎﻥ ﺷﱴ ﺃﻟﻒ ﺍﻟﺪﻫﺮ ﺑﻴﻨﻨﺎ ‪ ...‬ﻭﻗﺪ ﻳﻠﺘﻘﻲ ﺍﻟﺸﱴ ﻓﻴﺄﺗﻠﻔﺎﻥ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﰒ ﻟﻘﻴﺖ ﺑﻌﺪ ﺫﻟﻚ ﺃﺑﺎ ﺍﻟﻔﺘﻮﺡ‪ ،‬ﻓﺄﺧﱪﻱ ﻋﻦ ﺑﻌﺾ ﺷﻴﻮﺧﻪ‪ :‬ﺃﻥ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﺭﺃﻯ ﰲ ﳎﻠﺴﻪ‬
‫ﺭﺟﻠﻲ ﻳﺘﺤﺎﺩﺛﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﻷﺣﺪﳘﺎ‪ :‬ﻣﻦ ﺃﻳﻦ ﺃﻧﺖ؟ ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺇﺳﺒﻴﺠﺎﺏ‪ ،‬ﻭﻗﺎﻝ ﻟﻶﺧﺮ‪ :‬ﻣﻦ ﺃﻳﻦ ﺃﻧﺖ؟ ﻓﻘﺎﻝ‪ :‬ﻣﻦ‬
‫ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻓﻌﺠﺐ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ ،‬ﻓﺄﻧﺸﺪ ﺍﻟﺒﻴﺖ ﺍﳌﻘﺪﻡ‪ ،‬ﰒ ﺃﻧﺸﺪﱐ ﲤﺎﻣﻬﺎ‪:‬‬
‫ﻧﺰﻟﺖ ﻋﻠﻰ ﻗﻴﺴﻴﺔ ﳝﻨﻴﺔ ‪ ...‬ﳍﺎ ﻧﺴﺐ ﰲ ﺍﻟﺼﺎﳊﻲ ﻫﺠﺎﻥ‬
 ‫ﻓﻘﺎﻟﺖ ﻭﺃﺭﺧﺖ ﺣﺎﻧﺐ ﺍﻟﺴﺘﺮ ﺩﻭﻧﻨﺎ ‪ ...‬ﻷﻳﺔ ﺃﺭﺽ ﺃﻡ ﻣﻦ ﺍﻟﺮﺟﻼﻥ؟‬
‫ﺖ ﳍﺎ‪ :‬ﺃﻣﺎ ﺭﻓﻴﻘﻲ ﻓﻮﻣﻪ ‪ ...‬ﲤﻴﻢ ﻭﺃﻣﺎ ﺃﺳﺮﰐ ﻓﻴﻤﺎﱐ‬
‫ﻓﻘﻠ ُ‬
‫ﺭﻓﻴﻘﺎﻥ ﺷﱴ ﺃﻟﻒ ﺍﻟﺪﻫﺮ ﺑﻴﻨﻨﺎ ‪ ...‬ﻭﻗﺪ ﻳﻠﺘﻘﻲ ﺍﻟﺸﱴ ﻓﻴﺄﺗﻠﻔﺎﻥ‬

‫ﺃﺑﻮ ﺛﺮﻭﺍﻥ ﺍﻟﻌﻜﻠﻲ‬

‫ﺃﺣﺪ ﺑﲏ ﻋﻜﻞ‪ ،‬ﻭﻋﻜﻞ‪ :‬ﺍﺳﻢ ﺍﻣﺮﺃﺓ ﺣﻀﻨﺖ ﻭﻟﺪ ﻋﻮﻑ ﺑﻦ ﻭﺍﺋﻞ‪ ،‬ﺑﻦ ﻗﻴﺲ‪ ،‬ﺑﻦ ﻋﻮﻑ‪ ،‬ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ‪ ،‬ﺍﺑﻦ ﺃﺩ‪،‬‬
‫ﺑﻦ ﻃﺎﲞﺔ‪ ،‬ﺑﻦ ﺇﻟﻴﺎﺱ‪ ،‬ﺑﻦ ﻣﻀﺮ‪ ،‬ﺑﻦ ﻧﺰﺍﺭ‪ ،‬ﺑﻦ ﻣﻌﺪ‪ ،‬ﺑﻦ ﻋﺪﻧﺎﻥ‪ .‬ﻭﻫﻲ ﺃﻣﺔ ﳍﻢ‪ ،‬ﻭﺃﻣﻬﻢ ﺑﻨﺖ ﺫﻱ ﺍﻟﻠﺤﻴﺔ ﺍﺑﻦ‬
‫ﲪﲑ‪ ،‬ﻭﻛﺎﻥ ﺛﻄﹰﺎ ﻓﺴﻤﻲ ﺑﻀﺪ ﺻﻔﺘﻪ‪ ،‬ﻭﺑﻨﻮ ﻋﻮﻑ ﺍﺑﻦ ﻭﺍﺋﻞ‪ :‬ﺍﳊﺎﺭﺙ‪ ،‬ﻭﺟﺸﻢ‪ ،‬ﻭﺳﻌﺪ‪ ،‬ﻭﻋﻠﻲ‪ ،‬ﻭﻗﻴﺲ ﺩﺭﺝ ﻭﻻ‬
‫ﻋﻘﺐ ﻟﻪ‪ ،‬ﻓﻜﻞ ﻣﻦ ﻭﻟﺪﻩ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ‪ ،‬ﻛﺎﻥ ﻋﻜﻠﻴﹰﺎ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺛﺮﻭﺍ ﺃﻋﺮﺍﺑﻴﹰﺎ ﺑﺪﻭﻳﺎﹰ‪ ،‬ﺗﻌﻠﻢ ﰲ ﺍﻟﺒﺎﺩﻳﺔ ﻟﺪﻯ‪،‬‬
‫ﺫﻛﺮﻩ ﻳﻌﻘﻮﺏ ﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ ،‬ﻭﻭﺟﺪ ﲞﻄﻪ‪ ،‬ﻭﻛﺎﻥ ﻓﺼﻴﺤﹰﺎ‪ .‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺧﻠﻖ‬
‫ﺍﻟﻔﺮﺱ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ‪.‬‬

‫ﺑﺎﺏ ﺍﳉﻴﻢ‬

‫ﺟﱪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺑﻦ ﻋﻴﺴﻰ‬

‫‪،‬‬
‫ﺍﺑﻦ ﺍﻟﻔﺮﺝ‪ ،‬ﺑﻦ ﺻﺎﱀ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻟﺮﺑﻌﻲ ﺍﻟﺰﻫﲑﻱ‪ ،‬ﻭﻭﺍﻟﺪﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﻫﻮ ﺍﻟﻨﺤﻮﻱ‬
‫ﺍﳌﺸﻬﻮﺭ‪ ،‬ﺻﺎﺣﺐ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻫﺬﺍ‪ ،‬ﺃﺣﺪ ﺍﻷﺩﺑﺎﺀ ﺍﻟﺒﻠﻐﺎﺀ ﺍﻟﻔﺼﺤﺎﺀ‪.‬‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﳍﻤﺬﺍﱐ‪ ،‬ﻛﺎﻥ ﻳﻨﻮﺏ ﻋﻦ ﺍﻟﻮﺯﺭﺍﺀ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻟﻪ ﺍﻟﻴﺪ ﺍﻟﻄﻮﱃ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺟﻦ ﰲ‬
‫ﺷﺒﻴﺒﺘﻪ‪ ،‬ﻓﻜﺎﻥ ﻳﺘﻌﻤﻢ ﲝﺒﻞ ﺍﻟﺒﺌﺮ‪ ،‬ﻭﺍﺩﻋﻰ ﺍﻟﻨﺒﻮﺓ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻋﻮﰿ ﺣﱴ ﺑﺮﺃ‪ .‬ﻭﻟﻠﺒﺼﺮﻭﻱ ﻭﻏﲑﻩ ﻓﻴﻪ‬
‫ﻣﺪﺍﺋﺢ‪ .‬ﻭﻣﺎﺕ ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﻲ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬

‫ﺟﻌﻔﺮ ﺑﻦ ﺃﲪﺪ ﺍﳌﺮﻭﺯﻱ‬

‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺃﺣﺪ ﲨﺎﻋﻲ ﻭﻣﺆﻟﻔﻲ ﺍﻟﻜﺘﺐ‪ ،‬ﰲ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻛﺘﺒﻪ‬
‫ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺃﻟﻒ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﳌﺴﺎﻟﻚ ﻭﺍﳌﻤﺎﻟﻚ‪ ،‬ﻭﱂ ﻳﺘﻢ‪ .‬ﻣﺎﺕ ﺑﺄﻫﻮﺍﺯ ﻭﲪﻠﺖ ﻛﺘﺒﻪ ﺇﱃ ﺑﻐﺪﺍﺩ‪،‬‬
‫ﻭﺑﻴﻌﺖ ﰲ ﻃﺎﻕ ﺍﳊﺮﺍﱐ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻓﻤﻦ ﻛﺘﺒﻪ‪ :‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﻟﻚ ﻭﺍﳌﻤﺎﻟﻚ‪ ،‬ﻛﺘﺎﺏ ﺍﻵﺩﺍﺏ‬
‫ﺍﻟﻜﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻵﺩﺍﺏ ﺍﻟﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺎﺟﻢ‪ ،‬ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺍﻟﻘﺮﺁﻥ ﻟﺘﺄﻳﻴﺪ ﻛﺘﺐ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻼﻏﺔ‬
‫ﻭﺍﳋﻄﺎﺑﺔ‪.‬‬

‫ﺟﻌﻔﺮ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﺑﻦ ﻣﺮﻭﺍﻥ‬

 ‫ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺃﺑﻮ ﻣﺮﻭﺍﻥ ﺍﻹﺷﺒﻴﻠﻲ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﻐﺎﺳﻠﺔ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺯﺭﺏ‪ ،‬ﻭﺃﰊ ﻋﻮ ﺍﺑﻨﻪ‪،‬‬
‫ﻭﺍﳌﻌﻴﻄﻲ‪ ،‬ﻭﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﺭﻋﹰﺎ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ ﻭﺍﳋﱪ‪ ،‬ﺫﺍ ﺣﻆ ﻣﻦ ﻋﻠﻢ ﺍﻟﺴﻨﺔ‪ .‬ﺗﻮﰲ ﺳﻨﺔ‬
‫ﲦﺎﻥ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺟﻌﻔﺮ ﺑﻦ ﺃﲪﺪ‪،‬ﺍﻟﺴﺮﺍﺝ‬

‫ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺴﺮﺍﺝ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻘﺎﺭﺉ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﲰﻊ ﺃﺑﺎ ﻋﻠﻲ ﺑﻦ ﺷﺎﺫﺍﻥ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ‬
‫ﺷﺎﻫﲔ‪ ،‬ﻭﺃﺑﺎ ﳏﻤﺪ ﺍﳋﻼﻝ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻔﺘﺢ ﺑﻦ ﺷﻴﻄﺎ‪ ،‬ﻭﺃﺑﺎ ﺍﳊﺴﻲ ﺍﻟﺘﻮﺯﻱ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺘﻨﻮﺧﻲ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﻗﺮﺃﺕ ﲞﻂ ﻏﻴﺚ ﺑﻦ ﻋﻠﻲ ﺍﻟﺼﻮﺭﻱ‪ :‬ﺟﻌﻔﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺫﻭ ﻃﺮﻳﻘﺔ ﲨﻴﻠﺔ‪ ،‬ﻭﳏﺒﺔ‬
‫ﻟﻠﻌﻠﻢ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﻻﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﺧﺮﺝ ﻟﻪ ﺷﻴﺨﻨﺎ ﺍﳋﻄﻴﺐ ﻓﻮﺍﺋﺪ‪ ،‬ﻭﺗﻜﻠﻢ ﻋﻠﻴﻬﺎ ﰲ ﲬﺴﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﺴﺎﻓﺮ ﺇﱃ ﻣﺼﺮ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺗﺮﺩﺩ ﺇﱃ ﺻﻮﺭ ﻋﺪﺓ ﺩﻓﻌﺎﺕ‪ ،‬ﰒ ﻗﻄﻦ ﻬﺑﺎ ﺯﻣﺎﻧﺎﹰ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﺇﱃ ﺃﻥ‬
‫ﺗﻮﰲ‪ .‬ﻛﺘﺐ ﻋﻨﻪ ﻭﱂ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ‪ :‬ﻣﻨﻬﺎ ﻣﺼﺎﺭﻉ ﺍﻟﻌﺸﺎﻕ‪ ،‬ﻛﺘﺎﺏ ﺯﻫﺪ ﺍﻟﺴﻮﺩﺍﻥ‪ .‬ﻭﻧﻈﻢ ﺃﺷﻌﺎﺭﹰﺍ‬
‫ﻛﺜﲑﺓ ﰲ ﺍﻟﺰﻫﺪ‪ ،‬ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺼﻮﺭﻱ‪ :‬ﻗﺎﻝ ﱄ‪ :‬ﻭﻟﺪﺕ ﺳﻨﺔ ﺗﺴﻊ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﲰﻌﺖ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﱄ ﲬﺲ ﺳﻨﲔ‪ .‬ﻭﻗﺮﺃﺕ ﲞﻂ‬
‫ﺃﰊ ﺍﳌﻌﻤﺮ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﺗﻮﰲ ﺟﻌﻔﺮ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﰲ ﺣﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺻﻔﺮ‪ ،‬ﺳﻨﺔ ﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﲟﻘﱪﺓ ﺑﺎﺏ ﺃﺑﺮﺯ‪،‬‬
‫ﻭﻛﺎﻥ ﺛﻘﺔ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ‪ ،‬ﺃﻭ ﺳﺖ ﻋﺸﺮﺓ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﻓﻠﺢ ﻋﺒﺪ ﻋﺼﻰ ﻫﻮﺍﻩ ‪ ...‬ﻭﻓﺎﻕ ﰲ ﺩﻳﻨﻪ ﻭﻛﺎﺳﺎ‬
‫ﻭﱂ ﻳﺮﺡ ﻣﺪﻣﻨﹰﺎ ﳋﻤﺮ ‪ ...‬ﻳﻨﻬﻞ ﻃﺎﺳﹰﺎ ﻭﻳﻌﻞ ﻛﺎﺳﺎ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺇﺫﺍ ﻣﺎ ﺭﺿﻴﺘﻪ ﺣﻜﻤﹰﺎ ‪ ...‬ﺟﺎﺭ ﻋﻠﻴﺎ ﰲ ﺣﻜﻤﻪ ﻭﺳﻄﺎ‬
‫ﻗﺪ ﻣﺪﺡ ﺍﷲ ﺃﻣﺔ ﺟﻌﻠﺖ ‪ ...‬ﰲ ﳏﻜﻢ ﺍﻟﺬﻛﺮ ﺃﻣﺔ ﻭﺳﻄﺎ‬
‫ﻼ ﻣﻦ ﻛﺘﺎﺏ ﺍﳋﺮﻳﺪﺓ‪:‬‬
‫ﻭﻗﺎﻝ ﺟﻌﻔﺮ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﺮﺍﺝ ﻧﻘ ﹰ‬
‫ﻗﻀﺖ ﻭﻃﺮﹰﺍ ﻣﻦ ﺃﺭﺽ ﳒﺪ ﻭﺃﻣﺖ ‪ ...‬ﻋﻘﻴﻖ ﺍﳊﻤﻰ ﻣﺮﺧ ًﻰ ﳍﺎ ﰲ ﺍﻷﺯﻣﺔ‬
‫ﻭﺧﱪﻫﺎ ﺍﻟﺮﻭﺍﺩ ﺃﻥ ﳊﺎﺟﺮ ‪ ...‬ﺣﻴﹰﺎ ﻧﻮﺭﺕ ﻣﻨﻪ ﺍﻟﺮﻳﺎﺽ ﻓﺤﻨﺖ‬
‫ﻭﻻﺡ ﳍﺎ ﺑﺮﻕ ﻣﻦ ﺍﻟﻐﻮﺭ ﻣﻮﻫﻨﹰﺎ ‪ ...‬ﻛﺸﻌﻠﺔ ﻧﺎﺭ ﻟﻠﻄﻮﺍﺭﻕ ﺷﺒﺖ‬
‫ﻓﻤﻴﻠﻦ ﺑﺎﻷﻋﻨﺎﻕ ﻋﻨﺪ ﻭﻣﻴﻀﻪ ‪ ...‬ﺗﺮﺍﻗﺺ ﰲ ﺃﺭﺳﺎﻬﻧﺎ ﻭﺍﺳﺘﻤﺮﺕ‬
‫ﻭﻏﲎ ﳍﺎ ﺍﳊﺎﺩﻱ ﻓﺄﺫﻛﺮﻫﺎ ﺍﳊﻤﻰ ‪ ...‬ﻭﺃﻳﺎﻣﻬﺎ ﻓﻴﻪ ﻭﺳﺎﻋﺎﺕ ﻭﺟﺮﺓ‬
‫ﻭﻗﺪ ﺷﺮﻛﺘﲏ ﰲ ﺍﳊﻨﲔ ﺭﻛﺎﺋﱯ ‪ ...‬ﻭﺯﺩﻥ ﻋﻠﻴﻨﺎ ﺭﺓ ﺑﻌﺪ ﺭﻧﺔ‬
‫ﺃﻗﻮﻝ ﻟﺮﻛﺐ ﳎﻬﺸﲔ ﺗﻄﻮﺣﻮﺍ ‪ ...‬ﻭﻋﺰ ﻬﺑﻢ ﻣﺎﺀ ﺭﺩﻭﺍ ﻣﺎﺀ ﻋﱪﰐ‬
‫ﺃﻻ ﻟﻴﺖ ﺷﻌﺮﻱ ﻫﻞ ﺗﻌﻮﺩ ﺭﻭﺍﺟﻌﹰﺎ ‪ ...‬ﻟﻴﺎﱄ ﻻﺻﺒﺎ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻗﺪ ﺗﻮﻟﺖ‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺍﳊﺴﻦ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﺑﻦ ﺍﳌﺘﻮﻛﻞ ﰲ ﻛﺘﺎﺑﻪ‪ :‬ﺣﺪﺛﲏ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻔﻀﺎﺋﻞ ﺑﻦ ﺍﳋﺎﺿﺒﺔ‬
‫ﻗﺎﻝ‪ :‬ﺩﺧﻞ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻋﻤﺎﻣﺔ ﺍﻟﻮﺍﻋﻆ‪ ،‬ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﳌﻌﻠﻖ‪ ،‬ﻣﻘﺎﺑﻞ ﺩﺍﺭ ﺍﳋﻼﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺸﻴﺦ‬
‫ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺮﺍﺝ ﻟﻴﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﻟﺘﻘﺎﻩ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﺑﺎﻟﺮﺣﺐ ﻭﺍﻟﺴﻌﺔ‪ ،‬ﻭﺗﻌﺎﻧﻘﺎ‪ ،‬ﻭﺟﻠﺴﺎ ﻳﺘﺬﺍﻛﺮﺍﻥ‪ ،‬ﻓﺠﺎﺀ‬
‫ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻧﺼﺮ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻓﺼﻌﺪ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺍﳊﻤﺎﻡ‪ ،‬ﻓﻜﺸﻒ ﺭﺃﺳﻪ‪ ،‬ﻭﻗﻌﺪ ﻳﺴﺘﺮﻳﺢ ﻣﻦ ﻛﺮﺏ‬
‫ﺍﳊﻤﺎﻡ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻏﻂ ﺭﺃﺳﻚ ﻻ ﻳﻨﺎﻟﻚ ﺍﳍﻮﻯ‪ ،‬ﻓﺘﺘﺄﺫﻯ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺳﻌﺪ‪ :‬ﻟﻌﻠﻪ ﳚﺪ ﻓﻴﻪ‬
‫ﺭﺍﺣﺔ‪.‬‬
‫ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺍﻷﺧﻀﺮ ﺷﻴﺨﻨﺎ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻜﺮﻡ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺍﺑﻦ‬
‫ﺍﻟﺸﻬﺮﺯﻭﺭﻱ ﺍﳌﻘﺮﺉ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﺃﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﳏﻤﺪ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻭﺃﲰﻊ ﻣﻨﻪ‪ ،‬ﻓﻀﺎﻕ ﺻﺪﺭﻱ ﻣﻨﻪ‬
‫ﳊﺎﻟﻪ‪ ،‬ﻓﺎﻧﻘﻄﻌﺖ ﻋﻨﻪ‪ ،‬ﰒ ﻧﺪﻣﺖ ﻭﻗﻠﺖ‪ :‬ﻳﻔﻮﺗﲏ ﻣﻨﻪ ﺑﺎﻧﻘﻄﺎﻋﻲ ﻋﻨﻪ ﻓﻮﺍﺋﺪ ﻛﺜﲑﺓ‪ ،‬ﻓﻘﺼﻴﺪﺗﻪ ﰲ ﻣﺴﺠﺪﻩ ﺍﳌﻌﻠﻖ‪،‬‬
‫ﺍﳊﺎﺫﻱ ﻟﺒﺎﺏ ﺍﻟﻨﻮﰊ‪ ،‬ﻓﻠﻤﺎ ﻭﻗﻊ ﻧﻈﺮﻩ ﻋﻠﻲ‪ ،‬ﺭﺣﺐ ﰊ ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﻋﺪﺕ ﺑﺄﻥ ﺗﺰﻭﺭﻱ ﺑﻌﺪ ﺷﻬﺮ ‪ ...‬ﻓﺰﻭﺭﻱ ﻗﺪ ﺗﻘﻀﻰ ﺍﻟﺸﻬﺮ ﺯﻭﺭﻱ‬
‫ﻭﻣﻮﻋﺪ ﺑﻴﻨﻨﺎ ﻬﻧﺮ ﺍﳌﻌﻠﻰ ‪ ...‬ﺇﱃ ﺍﻟﺒﻠﺪ ﺍﳌﺴﻤﻰ ﺷﻬﺮ ﺯﻭﺭ‬
‫ﻓﺄﺷﻬﺮ ﺻﺪﻙ ﺍﶈﺘﻮﻡ ﺣﻖ ‪ ...‬ﻭﻟﻜﻦ ﺷﻬﺮ ﻭﺻﻠﻚ ﺷﻬﺮ ﺯﻭﺭ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺩﻉ ﺍﻟﺪﻣﻊ ﺑﺎﻟﻮﻛﻒ ﻳﻨﻜﻰ ﺍﳋﺪﻭﺩﺍ ‪ ...‬ﻓﺈﻥ ﺍﻷﺣﺒﺔ ﺃﺿﺤﻮﺍ ﲬﻮﺩﺍ‬
‫ﺩﻋﺎ ﻬﺑﻢ ﻫﺎﺗﻒ ﺍﳊﺎﺩﺛﺎﺕ ‪ ...‬ﻓﺒﺪﳍﻢ ﺑﺎﻟﻘﺼﻮﺭ ﺍﻟﻠﺤﻮﺩﺍ‬
‫ﺩﻧﺖ ﻣﻨﻬﻢ ﻧﻮﺏ ﻟﻠﺮﺩﻯ ‪ ...‬ﻓﺄﻓﻨﺖ ﺿﻌﻴﻔﻬﻢ ﻭﺍﻟﺸﺪﻳﺪﺍ‬
‫ﺩﻣﻮﻉ ﻳﻜﻔﻜﻔﻬﻦ ﺍﻷﺳﻰ ‪ ...‬ﻋﻠﻴﻬﻢ ﻏﺰﺍﺭ ﺗﺮﻭﻯ ﺍﻟﺼﻌﻴﺪﺍ‬

‫ﺩﺟﺎﻫﻢ ﻭﺻﺒﺤﻬﻢ ﻭﺍﺣﺪ ‪ ...‬ﻭﻗﺪ ﻣﺰﻕ ﺍﻟﺪﻭﺩ ﻣﻨﻬﻢ ﺟﻠﻮﺩﺍ‬

‫ﻭﺟﻌﻞ ﻛﺘﺎﺏ ﻣﺼﺎﺭﻉ ﺍﻟﻌﺸﺎﻕ ﺃﺟﺰﺍﺀ‪ ،‬ﻭﻛﺘﺐ ﻋﻠﻰ ﻛﻞ ﺟﺰﺀ ﺃﺑﻴﺎﺗﹰﺎ ﻣﻦ ﻗﻮﻟﻪ‪ ،‬ﻓﻜﺎﻥ ﻋﻠﻰ ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪:‬‬
‫ﻫﺬﺍ ﻛﺘﺎﺏ ﻣﺼﺎﺭﻉ ﺍﻟﻌﺸﺎﻕ ‪ ...‬ﺻﺮﻋﺘﻬﻢ ﺃﻳﺪﻱ ﻧﻮﻯ ﻭﻓﺮﺍﻕ‬
‫ﺗﺼﻨﻴﻒ ﻣﻦ ﻟﺪﻍ ﺍﻟﻔﺮﺍﻕ ﻓﺆﺍﺩﻩ ‪ ...‬ﻭﺗﻄﻠﺐ ﺍﻟﺮﺍﻗﻲ ﻓﻌﺰ ﺍﻟﺮﺍﻗﻲ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﺍﳌﺰﻳﺪ‪:‬‬
‫ﺣﺒﺬﺍ ﻃﻴﻒ ﺳﻠﻴﻤﻰ ﺇﺫ ﻃﻮﻯ ‪ ...‬ﺣﺬﺭ ﺍﻟﻮﺍﺷﻲ ﺍﻟﺴﺮﻱ ﻣﻦ ﺫﻱ ﻃﻮﻯ‬
‫ﻭﺃﺗﻰ ﺍﳊﻲ ﻃﺮﻭﻗﹰﺎ ﻭﻫﻢ ‪ ...‬ﺑﲔ ﺃﺟﺰﺍﻉ ﺯﺭﻭﺩ ﻓﺎﻟﻠﻮﻯ‬
‫ﺑﺖ ﺃﺷﻜﻮ ﻣﺎ ﺃﻻﻗﻴﻪ ﺇﱃ ‪ ...‬ﻃﻴﻔﻬﺎ ﺍﻟﻄﺎﺭﻕ ﻣﻦ ﻣﺲ ﺍﳉﻮﻯ‬
‫ﺃﺷﻜﺮ ﺍﻷﺣﻼﻡ ﳌﺎ ﲨﻌﺖ ‪ ...‬ﺑﻴﻨﻨﺎ ﻭﻫﻨﹰﺎ ﻋﻠﻰ ﺭﻏﻢ ﺍﻟﻨﻮﻯ‬
‫ﺃﻳﻬﺎ ﺍﻟﻌﺎﺫﻝ ﺩﻋﲏ ﻭﺍﳍﻮﻯ ‪ ...‬ﻟﻴﺲ ﻣﺸﻐﻮﻝ ﻭﺧﺎﻝ ﺑﺎﻟﺴﻮﻯ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﺣﺒﺬﺍ ﳒﺪ ﺑﻼﺩﹰﺍ ﱂ ﳒﺪ ‪ ...‬ﺭﺍﺣﺔ ﻟﻠﻘﻠﺐ ﰲ ﺃﺭﺽ ﺳﻮﺍﻫﺎ‬
‫ﻓﺈﺫﺍ ﻣﺎ ﻻﺡ ﻣﻨﻬﺎ ﺑﺎﺭﻕ ‪ ...‬ﻫﺎﺝ ﺃﺷﻮﺍﻗﻲ ﺃﻭ ﻫﺒﺖ ﺻﺒﺎﻫﺎ‬
‫ﻟﺴﺖ ﺃﻧﺴﻰ ﺇﺫ ﺳﻠﻴﻤﻰ ﺟﺎﺭﺓ ‪ ...‬ﺗﺒﺬﻝ ﺍﻟﻮﺩ ﻭﺗﺼﻔﻴﻨﺎ ﻫﻮﺍﻫﺎ‬
 ‫ﰒ ﳌﺎ ﺷﻄﺖ ﺍﻟﺪﺍﺭ ﻬﺑﺎ ‪ ...‬ﻭﺭﻣﺎﻫﺎ ﺍﻟﺒﲔ ﻣﻦ ﺣﻴﺚ ﺭﻣﺎﻫﺎ‬
‫ﻯ ﻟﻜﻨﻪ ‪ ...‬ﺯﺍﺭﻧﺎ ﻭﺍﻟﻌﲔ ﻗﺪ ﺯﺍﻝ ﻛﺮﺍﻫﺎ‬
‫ﺃﺭﺳﻠﺖ ﻃﻴﻒ ﻛﺮ ً‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻗﻔﻨﺎ ﻭﻗﺪ ﺷﻄﺖ ﺑﺄﺣﺒﺎﺑﻨﺎ ﺍﻟﻨﻮﻯ ‪ ...‬ﻋﻠﻰ ﺍﻟﺪﺍﺭ ﻧﺒﻜﻴﻬﺎ ﺳﻘﻲ ﺭﺑﻌﻬﺎ ﺍﳌﺰ‬
‫ﻭﺯﺍﺩﺕ ﺩﻣﻮﻉ ﺍﻟﻮﺍﻛﻔﲔ ﺑﺮﲰﻬﺎ ‪ ...‬ﻓﻠﻮ ﺃﺭﺳﻠﺖ ﺳﻔﻦ ﻬﺑﺎ ﺟﺮﺕ ﺍﻟﺴﻒ‬
‫ﻭﱂ ﻳﺒﻖ ﺻﱪ ﻳﺴﺘﻌﺎﻥ ﻋﻠﻰ ﺍﻟﻨﻮﻯ ‪ ...‬ﺑﻪ ﺑﻌﺪ ﺗﻮﺩﻳﻊ ﺍﳋﻠﻴﻂ ﻭﻻ ﺟﻔﻦ‬
‫ﺳﺄﻟﻨﺎ ﺍﻟﺼﺒﺎ ﳌﺎ ﺭﺃﻳﻨﺎ ﻏﺮﺍﻣﻨﺎ ‪ ...‬ﻳﺰﻳﺪ ﺑﺴﻜﺎﻥ ﺍﳊﻤﻰ ﻭﺍﳍﻮﻯ ﻳﺪﻧﻮ‬
‫ﺃﻓﻴﻚ ﳊﻤﻞ ﺍﻟﺸﻮﻕ ﻳﺎ ﺭﻳﺢ ﻣﻮﺿﻊ ‪ ...‬ﻓﻘﺪ ﺿﻌﻔﺖ ﻋﻦ ﲪﻞ ﺃﺷﻮﺍﻗﻨﺎ ﺍﻟﺒﺪ ﹸﻥ‬

‫ﺟﻌﻔﺮ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻘﺎﱄ‬

‫ﻫﻮ ﻭﻟﺪ ﺃﰊ ﻋﻠﻲ ﺍﻟﻘﺎﱄ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﺃﺑﻮ ﻋﻠﻲ ﻭﺍﻟﺪﻩ‪ .‬ﻫﻮ ﺻﺎﺣﺐ ﺍﻷﻣﺎﱄ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‬
‫ﻼ ﺃﺭﻳﺒﺎﹰ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﰲ ﺍﳌﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻋﺎﻣﺮ‪ ،‬ﺃﻣﲑ‬
‫ﺍﳌﺸﻬﻮﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﺟﻌﻔﺮ ﻫﺬﺍ ﺃﻳﻀﺎﹰ‪ ،‬ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺍﻷﻧﺪﻟﺲ ﳝﺪﺣﻪ‪:‬‬
‫ﻭﻛﺘﻴﺒﺔ ﻟﻠﺸﻴﺐ ﺟﺎﺀﺕ ﺗﺒﺘﻐﻲ ‪ ...‬ﻗﺘﻞ ﺍﻟﺸﺒﺎﺏ ﻓﻔﺮ ﻛﺎﳌﺬﻋﻮﺭ‬
‫ﻓﻜﺄﻥ ﻫﺬﺍ ﺟﻴﺶ ﻛﻞ ﻣﺜﻠﺚ ‪ ...‬ﻭﻛﺄﻥ ﺗﻠﻚ ﻛﺘﻴﺒﺔ ﺍﳌﻨﺼﻮﺭ‬

‫ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﺑﻦ ﺟﻌﻔﺮ‬

‫‪،‬‬
‫ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻮﺳﻰ ﺍﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺣﻨﺰﺍﺑﺔ‪ ،‬ﻭﺣﻨﺰﺍﺑﺔ ﺍﺳﻢ ﺃﻣﻬﻢ‪ ،‬ﻛﺎﻧﺖ‬
‫ﻼ ﺑﺎﺭﻋﹰﺎ ﻛﺎﻣﻼﹰ‪ ،‬ﻭﺯﺭ ﲟﺼﺮ ﻷﻧﻮﺟﻮﺭ‬
‫ﺟﺎﺭﻳﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﻨﺰﺍﺑﺔ ﲪﺎﺓ ﺍﶈﺴﻦ ﺑﻦ ﺍﻟﻔﺮﺍﺕ ﲟﺼﺮ‪ ،‬ﻭﻛﺎﻥ ﻭﺯﻳﺮﹰﺍ ﻓﺎﺿ ﹰ‬
‫ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻷﺧﺴﻴﺪ‪ ،‬ﰒ ﻷﺧﻴﻪ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ‪ ،‬ﰒ ﻟﻜﺎﻓﻮﺭ ﺇﱃ ﺃﻥ ﺍﻧﻘﻀﺖ ﺩﻭﻟﺔ ﺍﻷﺧﺸﻴﺪﻳﺔ‪ ،‬ﻭﺇﻟﻴﻪ ﺭﺣﻞ ﺃﺑﻮ‬
‫ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﺣﱴ ﺻﻨﻒ ﻟﻪ ﻣﺎ ﺻﻨﻒ ﰲ ﻣﺼﺮ‪ .‬ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﲦﺎﻥ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺃﰊ ﳏﻤﺪ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﻭﺫﺑﺎﺭﻱ‪ :‬ﺃﻥ ﺍﺑﻦ‬
‫ﺣﻨﺰﺍﺑﺔ‪ ،‬ﻣﺎﺕ ﰲ ﺛﺎﻟﺚ ﻋﺸﺮ ﻣﻦ ﺻﻔﺮ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ‪،‬‬
‫ﻗﺘﻞ ﺍﳊﺎﻛﻢ ﺍﺑﻨﻪ ﺃﺑﺎ ﺍﳊﺴﲔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺑﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﻘﺐ ﺑﺴﻴﺪﻭﻙ‪ .‬ﻭﰲ ﺳﻨﺔ ﲬﺲ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﱄ ﻭﺯﺍﺭﺓ ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺍﻟﻔﻀﻞ ﺍﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﺑﻦ ﺍﻟﻔﺮﺍﺕ ﺍﺑﻨﻪ ﺍﻵﺧﺮ‪ ،‬ﻭﺿﻤﻦ ﻣﺎ ﱂ‬
‫ﻳﻌﺮﻓﻪ‪ ،‬ﻓﻘﺘﻞ ﺑﻌﺪ ﲬﺴﺔ ﺃﻳﺎﻡ ﻣﻦ ﻭﻻﻳﺘﻪ‪.‬‬
‫ﻭﻳﺮﻭﻯ ﻷﰊ ﺍﻟﻔﻀﻞ ﺟﻌﻔﺮ ﻫﺬﺍﻥ ﺍﻟﺒﻴﺘﺎﻥ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﻟﻪ ﺷﻌﺮ ﻏﲑﻩ‪:‬‬
 ‫ﻣﻦ ﺃﲪﻞ ﺍﻟﻨﻔﺲ ﺃﺣﻴﺎﻫﺎ ﻭﺭﻭﺣﻬﺎ ‪ ...‬ﻭﱂ ﻳﺒﺖ ﻃﺎﻭﻳﹰﺎ ﻣﻨﻬﺎ ﻋﻠﻰ ﺿﺠﺮ‬
‫ﺇﻥ ﺍﻟﺮﻳﺎﺡ ﺇﺫﺍ ﺍﺷﺘﺪﺕ ﻋﻮﺍﺻﻔﻬﺎ ‪ ...‬ﻓﻠﻴﺲ ﺗﺮﻣﻲ ﺳﻮﻯ ﺍﻟﻌﺎﱄ ﻣﻦ ﺍﻟﺸﺠﺮ‬

‫ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻨﺪﺓ‪ :‬ﻗﺪﻡ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﺣﻨﺰﺍﺑﺔ ﺃﺻﻔﻬﺎﻥ‪ ،‬ﻭﲰﻊ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﳏﻤﺪ‬
‫ﺑﻦ ﲪﺰﺓ ﺑﻦ ﻋﻤﺎﺭﺓ‪ ،‬ﻭﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﺍﺭﻛﻲ‪ ،‬ﻭﲰﻊ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻣﻦ ﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﳊﺼﺮﻱ‪ ،‬ﻭﻣﻦ ﰲ ﻃﺒﻘﺘﻪ‪.‬‬
‫ﻭﻫﻮ ﺃﺣﺪ ﺍﳊﻔﺎﻅ ﺣﺴﻦ ﺍﻟﻌﻘﻞ‪ ،‬ﻛﺜﲑ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻣﺎﺋﻞ ﺇﱃ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ‪ ،‬ﻧﺰﻝ ﻣﺼﺮ‪ ،‬ﻭﺗﻘﻠﺪ ﺍﻟﻮﺯﺍﺭﺓ‬
‫ﻷﻣﲑﻫﺎ ﻛﺎﻓﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻭﺯﻳﺮ ﺍﳌﻘﺘﺪﺭ ﺑﺎﷲ‪ .‬ﻭﺑﻠﻐﲏ ﺃﻧﻪ ﻛﺎﻥ ﻳﺬﻛﺮ ﺃﻧﻪ ﲰﻊ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻐﻮﻱ‬
‫ﳎﻠﺴﺎﹰ‪ ،‬ﻭﱂ ﻳﻚ ﻋﻨﺪﻩ‪ .‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﺟﺎﺀﱐ ﺑﻪ ﺃﻏﻨﻴﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﱄ ﺍﳊﺪﻳﺚ ﲟﺼﺮ‪ ،‬ﻭﺇﻟﻴﻪ ﺧﺮﺝ ﺃﺑﻮ ﺍﳊﺴﻦ‬
‫ﺍﻟﺪﺍﺭﻗﻄﲏ ﺇﱃ ﻫﻨﺎﻙ‪ ،‬ﻷﻧﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳﺼﻨﻒ ﻣﺴﻨﺪﺍﹰ‪ ،‬ﻓﺨﺮﺝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻗﺎﻡ ﻋﻨﺪﻩ ﻣﺪﺓ ﻓﺼﻨﻒ ﻟﻪ ﺍﳌﺴﻨﺪ‪،‬‬
‫ﻭﺣﺼﻞ ﻟﻪ ﻣﻦ ﺟﻬﺘﻪ ﻣﺎﻝ ﻛﺜﲑ‪.‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﻛﺘﺎﺏ ﺍﳌﺬﺑﺢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﺪﺓ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻣﺴﻌﺪﺓ ﺍﳉﺮﺟﺎﱐ ﻗﺎﻝ‪:‬‬
‫ﻗﺎﻝ ﲪﺰﺓ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺴﻬﻤﻲ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻲ ﺏ ﻋﻤﺮ ﺍﳊﺎﻓﻆ ﺍﻟﺪﺍﺭﻗﻄﻲ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ‬
‫ﺳﻠﻴﻤﺎﻥ ﺍﻟﺒﺎﻏﻨﺪﻱ‪ ،‬ﻓﺤﻜﻰ ﻋﻦ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺣﻨﺰﺍﺑﺔ ﺣﻜﺎﻳﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﲪﺰﺓ‪:‬‬
‫ﰒ ﺩﺧﻠﺖ ﻣﺼﺮ‪ ،‬ﻭﺳﺄﻟﺖ ﺍﻟﻮﺯﻳﺮ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﻔﻀﻞ ﻋﻦ ﺍﻟﺒﺎﻏﻨﺪﻱ‪ ،‬ﻭﺣﻜﻴﺖ ﻟﻪ ﻣﺎ ﻛﻨﺖ ﲰﻌﺘﻪ ﻣﻦ‬
‫ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺍﻟﻮﺯﻳﺮ‪ :‬ﳊﻘﺖ ﺍﻟﺒﺎﻏﻨﺪﻱ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﺃﻧﺎ ﺍﺑﻦ ﲬﺲ ﺳﻨﲔ‪ ،‬ﻭﱂ ﺃﻛﻦ ﲰﻌﺖ‬
‫ﻣﻨﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻟﻠﻮﺯﻳﺮ ﺍﳌﺎﺿﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺣﺠﺮﺗﺎﻥ‪ ،‬ﺇﺣﺪﺍﳘﺎ ﻟﻠﺒﺎﻏﻨﺪﻱ‪ ،‬ﳚﻴﺌﻪ ﻳﻮﻣﹰﺎ ﻭﻳﻘﺮﺃ ﻟﻪ‪ ،‬ﻭﺍﻷﺧﺮﻯ‬
‫ﻟﻠﻴﺰﻳﺪﻱ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ :‬ﲰﻌﺖ ﺃﰊ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﻳﻮﻣﹰﺎ ﻣﻊ ﺍﻟﺒﺎﻏﻨﺪﻱ ﰲ ﺍﳊﺠﺮﺓ‪ ،‬ﻳﻘﺮﺃ ﱄ ﻛﺘﺐ ﺃﰊ ﺑﻜﺮ‬
‫ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻓﻘﺎﻡ ﺍﻟﺒﺎﻏﻨﺪﻱ ﺇﱃ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻓﻤﺪﺩﺕ ﻳﺪﻱ ﺇﱃ ﺟﺰﺀ ﻣﻌﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻰ ﻇﻬﺮﻩ‬
‫ﻣﻜﺘﻮﺏ ﻣﺮﺑﻊ ﻭﻻ ﺑﺎﻗﻲ ﳏﻜﻮﻙ‪ ،‬ﻓﺮﺟﻊ ﺍﻟﺒﺎﻏﻨﺪﻱ ﻓﺮﺃﻯ ﺍﳉﺰﺀ ﰲ ﻳﺪﻱ ﻓﺘﻐﲑ ﻭﺟﻬﻪ‪ .‬ﻭﺳﺄﻟﺘﻪ ﻭﻗﻠﺖ‪ :‬ﺇﻳﺶ ﻫﺬﺍ؟‬
‫ﻣﺮﺑﻊ؟ ﻓﺘﻐﲑ ﺇﺫ ﺫﺍﻙ ﻭﱂ ﺃﻓﻄﻦ ﻟﻪ‪ ،‬ﻷﱐ ﺃﻭﻝ ﻣﻦ ﻛﻨﺖ ﺩﺧﻠﺖ ﰲ ﻛﺘﺒﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﰒ ﺳﺄﻟﺖ ﻋﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﻟﻜﺘﺎﺏ‬
‫ﶈﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﻣﺮﺑﻊ‪ ،‬ﲰﻌﻪ ﻣﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪.‬‬
‫ﻗﺮﺃﺕ ﰲ ﺗﺎﺭﻳﺦ ﻻﺑﻦ ﺯﻭﻻﻕ ﺍﳊﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﰲ ﺃﺧﺒﺎﺭ ﺳﻴﺒﻮﻳﻪ ﺍﳌﻮﺳﻮﺱ ﻗﺎﻝ‪ :‬ﻭﺭﺃﻯ ﺳﻴﺒﻮﻳﻪ ﺟﻌﻔﺮ ﺍﺑﻦ‬
‫ﺍﻟﻔﻀﻞ ﺏ ﺍﻟﻔﺮﺍﺕ ﺑﻌﺪ ﻣﻮﺕ ﻛﺎﻓﻮﺭ‪ ،‬ﻭﻗﺪ ﺭﻛﺐ ﰲ ﻣﻮﻛﺐ ﻋﻈﻴﻢ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺑﺎﻝ ﺃﰊ ﺍﻟﻔﻀﻞ ﻗﺪ ﲨﻊ ﻛﺘﺎﺑﻪ‪،‬‬
‫ﻭﻟﻔﻖ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺣﺸﺪ ﺑﲔ ﻳﺪﻳﻪ ﺣﺠﺎﺑﻪ‪ ،‬ﻭﴰﻢ ﺃﻧﻔﻪ‪ ،‬ﻭﺳﺎﻕ ﺍﻟﻌﺴﺎﻛﺮ ﺧﻠﻔﻪ‪ ،‬ﺃﺑﻠﻐﻪ ﺃﻥ ﺍﻹﺳﻼﻡ ﻃﺮﻕ؟ ﺃﻭ ﺃﻥ‬
‫ﺭﻛﻦ ﺍﻟﻜﻌﺒﺔ ﺳﺮﻕ؟ ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ‪ :‬ﻫﻮ ﺍﻟﻴﻮﻡ ﺻﺎﺣﺐ ﺍﻷﻣﺮ‪ ،‬ﻭﻣﺪﺑﺮ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻋﺠﺒﺎﹰ‪ ،‬ﺃﻟﻴﺲ ﺑﺎﻷﻣﺲ‬
‫ﻬﻧﺐ ﺍﻷﺗﺮﺍﻙ ﺩﺍﺭﻩ؟ ﻭﺩ ﻛﺪ ﻛﻮﺍ ﺁﺛﺎﺭﻩ‪ ،‬ﻭﺃﻇﻬﺮﻭﺍ ﻋﻮﺍﺭﻩ‪ ،‬ﻭﻫﻢ ﺍﻟﻴﻮﻡ ﻳﺪﻋﻮﻧﻪ ﻭﺯﻳﺮﺍﹰ‪ ،‬ﰒ ﻗﺪ ﺻﲑﻭﻩ ﺃﻣﲑﹰﺍ‪ .‬ﻣﺎ‬
‫ﻋﺠﱯ ﻣﻨﻬﻢ ﻛﻴﻒ ﻧﺼﺒﻮﻩ‪ ،‬ﺑﻞ ﻋﺠﱯ ﻛﻴﻒ ﺗﻮﱃ ﺃﻣﺮ ﻋﺪﻭﻫﻢ ﻭﺭﺿﻮﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ :‬ﺫﻛﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻇﻨﻪ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻧﺼﺮ ﺍﳊﻤﻴﺪﻱ‪ :‬ﺃﻥ ﺍﻟﻮﺯﻳﺮ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﺑﻦ‬
‫ﺣﻨﺰﺍﺑﺔ ﺣﺪﺙ ﲟﺼﺮ‪ ،‬ﺳﻨﺔ ﺳﺒﻊ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﳎﺎﻟﺲ ﺇﻣﻼﺀ ﺧﺮﺟﻬﺎ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻐﲏ ﺍﺑﻦ ﺳﻌﻴﺪ‪،‬‬
‫ﻭﻛﺎﻧﺎ ﻛﺎﺗﺒﻴﻪ ﻭﳐﺮﺟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﳊﺪﻳﺚ‪ ،‬ﺟﻢ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻣﻜﺮﻣﹰﺎ ﻷﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻣﻄﻌﻤﹰﺎ ﻷﻫﻞ ﺍﳊﺪﻳﺚ‪،‬‬
 ‫ﺍﺳﺘﺠﻠﺐ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻣﻦ ﺑﻐﺪﺍﺩ ﻭﺑﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﺧﺮﺝ ﻟﻪ ﺍﳌﺴﻨﺪ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﻋﻨﺪ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﳉﺒﺎﱐ ﻣﻦ ﺍﻷﺟﺰﺍﺀ‬
‫ﺍﻟﱵ ﺧﺮﺟﺖ ﻟﻪ ﲨﻠﺔ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ ﺍﳌﻮﰱ ﺃﻟﻔﹰﺎ ﻣﻦ ﻣﺴﻨﺪ ﻛﺬﺍ‪ ،‬ﻭﺍﳌﻮﰱ ﲬﺴﻤﺎﺋﺔ ﻣﻦ ﻣﺴﻨﺪ ﻛﺬﺍ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﻫﻲ ﺳﺎﺋﺮ ﺍﳌﺴﻨﺪﺍﺕ‪ .‬ﻭﻗﺪ ﺃﻋﻄﻰ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻣﺎ ﹰﻻ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺃﻧﻔﻖ ﻋﻠﻴﻪ ﻧﻔﻘﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﱂ ﻳﺰﻝ ﰲ ﺃﻳﺎﻡ ﻋﻤﺮﻩ‬
‫ﻳﺼﻨﻊ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻭﻳﻔﻖ ﻧﻔﻘﺎﺕ ﻛﺜﲑﺓ ﻋﻠﻰ ﺃﻫﻞ ﺍﳊﺮﻣﲔ‪ ،‬ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻷﺷﺮﺍﻑ ﻭﻏﲑﻫﻢ‪ ،‬ﺇﱃ‬
‫ﺃﻥ ﰎ ﻟﻪ ﺃﻥ ﺍﺷﺘﺮﻯ ﺑﺎﳌﺪﻳﻨﺔ ﺩﺍﺭﹰﺍ ﺇﱃ ﺟﺎﻧﺐ ﺍﳌﺴﺠﺪ‪ ،‬ﻣﻦ ﺃﻗﺮﺏ ﺍﻟﺪﻭﺭ ﺇﱃ ﺍﻟﻘﱪ‪ ،‬ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻘﱪ ﺇﻻ‬
‫ﺣﺎﺋﻂ ﻭﻃﺮﻳﻖ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺃﻭﺻﻰ ﺃﻥ ﻳﺪﻓﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺮﺭ ﻋﻨﺪ ﺍﻷﺷﺮﺍﻑ ﺫﻟﻚ‪ ،‬ﻓﺴﻤﺤﻮﺍ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﺟﺎﺑﻮﻩ‬
‫ﺇﻟﻴﻪ‪ .‬ﻓﻠﻤﺎ ﻣﺎﺕ ﲪﻞ ﺗﺎﺑﻮﺗﻪ ﻣﻦ ﻣﺼﺮ ﺇﱃ ﺍﳊﺮﻣﲔ‪ ،‬ﻓﺨﺮﺟﺖ ﺍﻷﺷﺮﺍﻑ ﻣﻦ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﻟﺘﻠﻘﻴﻪ ﻭﺍﻟﻨﻴﺎﺑﺔ ﰲ ﲪﻠﻪ‪،‬‬
‫ﺇﱃ ﺃﻥ ﺣﺠﻮﺍ ﺑﻪ‪ ،‬ﻭﻃﺎﻓﻮﺍ ﻭﻭﻗﻔﻮﺍ ﺑﻌﺮﻓﺔ‪ ،‬ﰒ ﺭﺩﻭﻩ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺩﻓﻨﻮﻩ ﰲ ﺍﻟﺪﺍﺭ ﺍﻟﱵ ﺃﻋﺪﻫﺎ ﻟﺬﻟﻚ‪.‬‬

‫ﻗﺮﺃﺕ ﲞﻂ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻨﺴﺎﺑﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﺳﻌﺪ ﺑﻦ ﻋﻠﻲ ﺍﳉﻮﺍﱐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﺯﻳﺮ ﺟﻌﻔﺮ ﺑﻦ‬
‫ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺣﻨﺰﺍﺑﺔ‪ ،‬ﻳﻬﻮﻯ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳊﺸﺮﺍﺕ ﻣﻦ ﺍﻷﻓﺎﻋﻲ‪ ،‬ﻭﺍﳊﻴﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ‪ ،‬ﻭﺃﻡ‬
‫ﺵ‪ - .‬ﻭﻛﺎﻧﺖ‬‫ﺃﺭﺑﻌﺔ ﻭﺃﺭﺑﻌﲔ‪ ،‬ﻭﻣﺎ ﳚﺮﻱ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻭﻛﺎﻥ ﰲ ﺩﺍﺭﻩ ﺍﻟﱵ ﺗﻘﺎﺑﻞ ﺩﺍﺭ ﺍﻟﺸﻨﺘﻜﺎﱐ ﻭﻣﺴﺠﺪ ﻭﺭ ﹴ‬
‫ﻟﻠﻤﺎﺫﺭﺍﺋﻲ ﻗﺒﻞ ﺫﻟﻚ ‪ -‬ﻗﺎﻋﺔ ﻟﻄﻴﻔﺔ ﻣﺮﲬﺔ‪ ،‬ﻓﻴﻬﺎ ﺳﻠﻞ ﺍﳊﻴﺎﺕ‪ ،‬ﻭﳍﺎ ﻗﻴﻢ ﻓﺮﺍﺵ ﺣﺎﻭ ﻣﻦ ﺍﳊﻮﺍﺓ‪ ،‬ﻭﻣﻌﻪ‬
‫ﻣﺴﺘﺨﺪﻣﻮﻥ ﺑﺮﺳﻢ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﺴﻠﻞ ﻭﺣﻄﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻛﻞ ﺣﺎﻭ ﰲ ﻣﺼﺮ ﻭﺃﻋﻤﺎﳍﺎ ﻳﺼﻴﺪ ﻟﻪ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺍﳊﻴﺎﺕ‪ ،‬ﻭﻳﺘﺒﺎﻫﻮﻥ ﰲ ﺫﻭﺍﺕ ﺍﻟﻌﺠﺐ ﻣﻦ ﺃﺟﻨﺎﺳﻬﺎ‪ ،‬ﻭﰲ ﺍﻟﻜﺒﺎﺭ ﻭﰲ ﺍﻟﻐﺮﻳﺒﺔ ﺍﳌﻨﻈﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﺯﻳﺮ ﻳﺜﻴﺒﻬﻢ ﰲ‬
‫ﺫﻟﻚ ﺃﻭﰱ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻳﺒﺬﻝ ﳍﻢ ﺍﳉﺰﻳﻞ ﺣﱴ ﳚﺘﻬﺪﻭﺍ ﰲ ﲢﺼﻴﻠﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻭﻗﺖ ﳚﻠﺲ ﻓﻴﻪ ﻋﻠﻰ ﺩﻛﺔ ﻣﺮﺗﻔﻌﺔ‪،‬‬
‫ﻭﻳﺪﺧﻞ ﺍﳌﺴﺘﺨﺪﻣﻮﻥ ﻭﺍﳊﻮﺍﺓ‪ ،‬ﻓﻴﺨﺮﺟﻮﻥ ﻣﺎ ﰲ ﺍﻟﺴﻠﻞ ﻭﻳﻄﺮﺣﻮﻧﻪ ﰲ ﺫﻟﻚ ﺍﻟﺮﺧﺎﻡ‪ ،‬ﻭﳛﺮﺷﻮﻥ ﺑﲔ ﺍﳍﻮﺍﻡ‪ ،‬ﻭﻫﻮ‬
‫ﻳﺘﻌﺠﺐ ﻣﻦ ﺫﻟﻚ ﻭﻳﺴﺘﺤﺴﻨﻪ‪.‬‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﺫﺍﺕ ﻳﻮﻡ‪ ،‬ﺃﻧﻔﺬ ﺭﻗﻌﺔ ﺇﱃ ﺍﻟﺸﻴﺦ ﺍﳉﻠﻴﻞ ﺍﺑﻦ ﺍﳌﺪﺑﺮ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻋﻴﺎﻥ ﻛﺘﺎﺏ ﺁﺑﺎﺋﻪ ﻭﺩﻭﻟﺘﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﺰﻳﺰﹰﺍ ﻋﻨﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﻜﻦ ﰲ ﺟﻮﺍﺭ ﺩﺍﺭ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻳﻘﻮﻝ ﻟﻪ ﻓﻴﻬﺎ‪ :‬ﻧﺸﻌﺮ ﺍﻟﺸﻴﺦ ﺍﳉﻠﻴﻞ‪ - ،‬ﺃﺩﺍﻡ ﺍﷲ‬
‫ﺳﻼﻣﺘﻪ ‪ ، -‬ﺃﻧﻪ ﳌﺎ ﻛﺎﻥ ﺍﻟﺒﺎﺭﺣﺔ‪ ،‬ﻭﻋﺮﺽ ﻋﻠﻴﻨﺎ ﺍﳊﻮﺍﺓ ﺍﳊﺸﺮﺍﺕ‪ ،‬ﺍﳉﺎﺭﻱ ﻬﺑﺎ ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﺍﻧﺴﺎﺏ ﺇﱃ ﺩﺍﺭﻩ ﻣﻨﻬﺎ‬
‫ﺍﳊﻴﺔ ﺍﻟﺒﺘﺮﺍﺀ‪ ،‬ﻭﺫﺍﺕ ﺍﻟﻘﺮﻧﲔ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺍﻟﻌﻘﺮﺑﺎﻥ ﺍﻟﻜﺒﲑ ﻭﺃﺑﻮ ﺻﻮﻓﺔ‪ ،‬ﻭﻣﺎ ﺣﺼﻠﻮﺍ ﻟﻨﺎ ﺇﻻ ﺑﻌﺪ ﻋﻨﺎﺀ ﻭﻣﺸﻘﺔ‪،‬‬
‫ﻭﲜﻤﻠﺔ ﺑﺬﻟﻨﺎﻫﺎ ﻟﻠﺤﻮﺍﺓ‪ ،‬ﻭﳓﻦ ﻧﺄﻣﺮ ﺍﻟﺸﻴﺦ ‪ -‬ﻭﻓﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺑﺎﻟﺘﻮﻗﻴﻊ ﺇﱃ ﺣﺎﺷﻴﺘﻪ ﻭﺻﺒﻴﺘﻪ‪ ،‬ﺑﺼﻮ ﻣﺎ ﻭﺟﺪ‬
‫ﻣﻨﻬﺎ‪ ،‬ﺇﱃ ﺃﻥ ﻧﻨﻔﺬ ﺍﳊﻮﺍﺓ ﻷﺧﺬﻫﺎ ﻭﺭﺩﻫﺎ ﺇﱃ ﺳﻠﻠﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﻭﻗﻒ ﺍﺑﻦ ﺍﳌﺪﺑﺮ ﻋﻠﻰ ﺍﻟﺮﻗﻌﺔ ﻗﻠﺒﻬﺎ ﻭﻛﺘﺐ ﰲ ﺫﻳﻠﻬﺎ‪:‬‬
‫ﺃﺗﺎﱐ ﺃﻣﺮ ﺳﻴﺪﻧﺎ ﺍﻟﻮﺯﻳﺮ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻧﻌﻤﺘﻪ ﻭﺣﺮﺱ ﻣﺪﺗﻪ ‪ -‬ﲟﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﰲ ﺃﻣﺮ ﺍﳊﺸﺮﺍﺕ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ‬
‫ﰲ ﺫﻟﻚ‪ ،‬ﺃﻥ ﺍﻟﻄﻼﻕ ﻳﻠﺰﻣﻪ ﺛﻼﺛﹰﺎ ﺇﻥ ﺑﺎﺕ ﻫﻮ ﺃﻭ ﻭﺍﺣﺪ ﻣﻦ ﺃﻭﻻﺩﻩ ﰲ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺍﻟﻘﲑﻭﺍﱐ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻟﺼﺎﱀ ﺑﻦ ﻣﺆﻧﺲ ﺍﳌﺼﺮﻱ‪ ،‬ﳝﺪﺡ ﺑﻌﺾ ﺁﻝ ﺍﻟﻔﺮﺍﺕ‪:‬‬
‫ﻗﺪ ﻣﺮ ﻋﻴﺪ ﻭﻋﻴﺪ ‪ ...‬ﻣﺎ ﺍﺧﻀﺮ ﱄ ﻓﻴﻪ ﻋﻮﺩ‬
‫ﻭﻛﻴﻒ ﳜﻀﺮ ﻋﻮﺩ ‪ ...‬ﻭﺍﳌﺎﺀ ﻣﻨﻪ ﺑﻌﻴﺪ‬
‫ﻳﺎ ﻣﻦ ﻟﻪ ﻋﺪﺩ ﺍﳌﺞ ‪ ...‬ﺩ ﻛﻠﻬﺎ ﻭﺍﻟﻌﺪﻳﺪ‬
‫ﺁﻝ ﺍﻟﻔﺮﺍﺕ ﻧﺪﺍﻫﻢ ‪ ...‬ﻋﻠﻰ ﺍﻟﻔﺮﺍﺕ ﻳﺰﻳﺪ‬
 ‫ﻭﺃﻧﺖ ﻓﻀﻠﻚ ﻓﻴﻬﻢ ‪ ...‬ﻋﻠﻴﻚ ﻣﻨﻪ ﺷﻬﻮﺩ‬
‫ﻭﻛﻞ ﻳﻮﻡ ﻟﻐﲑﻱ ‪ ...‬ﻣﻦ ﺭﺍﺣﺘﻴﻚ ﻣﺪﻳﺪ‬
‫ﻫﻞ ﱄ ﺇﱃ ﺍﻟﺮﺯﻕ ﺫﻧﺐ ‪ ...‬ﻓﻜﺎﻥ ﻣﻨﻪ ﺻﺪﻭﺩ‬
‫ﻣﺎ ﺍﻟﻨﺎﺱ ﺇﻻ ﺷﻘﻲ ‪ ...‬ﰲ ﺩﻫﺮﻧﺎ ﻭﺳﻌﻴﺪ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻛﻔﺎﱐ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺍﺑﻦ‬
‫ﻧﺼﺮ ﻣﻦ ﻟﻔﻈﻪ ﻗﺎﻝ‪ :‬ﺣﻀﺮﺕ ﻋﻨﺪ ﺃﰊ ﺍﳊﺴﲔ ﺍﳌﻬﻠﱯ ﰲ ﺩﺍﺭﻩ ﺑﺎﻟﻘﺎﻫﺮﺓ ﻓﻘﺎﻝ ﱄ‪ :‬ﻛﻨﺖ ﻣﻨﺬ ﺃﻳﺎﻡ ﺣﺎﺿﺮﹰﺍ ﺩﺍﺭ‬
‫ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻳﻌﲏ ﺃﺑﺎ ﺍﻟﻔﺮﺝ ﺑﻦ ﻛﻠﺲ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺍﻟﻔﻀﻞ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ‪ ،‬ﺍﻟﻮﺯﻳﺮ ﺍﺑﻦ ﺣﻨﺰﺍﺑﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻗﺪ ﺯﻭﺟﻪ ﺍﺑﻨﺘﻪ‪ ،‬ﻭﺃﻛﺮﻣﻪ ﻭﺃﺟﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻳﺎ ﺳﻴﺪﻱ‪ ،‬ﻣﺎ ﺃﻧﺎ ﺑﺄﺭﺟﻞ ﻣﻦ ﺃﺑﻴﻚ‪ ،‬ﻭﻻ ﺑﺄﻋﻠﻢ ﻭﻻ‬
‫ﺑﺄﻓﻀﻞ‪ ،‬ﻭﺯﺍﺩ ﰲ ﻭﺻﻔﻪ ﻭﺇﻛﺮﺍﻣﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﺗﺪﺭﻱ ﻣﺎ ﺃﻗﻌﺪ ﺃﺑﺎﻙ ﺧﻠﻒ ﺍﻟﺒﺎﺏ؟ ﺷﻴﻞ ﺃﻧﻔﻪ‪ ،‬ﻭﺃﺧﺮﺝ ﻳﺪﻩ ﻓﻌﻼ ﻬﺑﺎ‬
‫ﺭﺃﺳﻪ‪ ،‬ﻭﺷﺎﻝ ﺃﻧﻔﻪ ﺇﱃ ﻓﻮﻕ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺑﺎﷲ ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻻ ﺗﺸﻞ ﺃﻧﻔﻚ‪ ،‬ﺗﺪﺭﻱ ﻣﺎ ﺍﻹﻗﺒﺎﻝ؟ ﻧﺸﺎﻁ ﻭﺗﻮﺍﺿﻊ‪،‬‬
‫ﺗﺪﺭﻱ ﻣﺎ ﺍﻹﺩﺑﺎﺭ؟ ﻛﺴﻞ ﻭﺗﺮﺍﻓﻊ‪.‬‬
‫ﻗﺮﺃﺕ ﻓﻴﻤﺎ ﲨﻌﻪ ﺃﺑﻮ ﻋﻠﻲ ﺻﺎﱀ ﺑﻦ ﺭﺷﺪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻗﺪ ﺧﺮﺝ ﺇﱃ ﺑﺴﺘﺎﻧﻪ‬
‫ﺑﺎﳌﻘﺲ ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﺻﺮ ﺑﻦ ﻛﺸﺎﺟﻢ ﻋﻠﻰ ﺗﻔﺎﺣﺔ ﲟﺎﺀ ﺍﻟﺬﻫﺐ ﻭﺃﻧﻔﺬﻫﺎ ﺇﻟﻴﻪ‪:‬‬
‫ﺇﺫﺍ ﺍﻟﻮﺯﻳﺮ ﲣﻠﻰ ‪ ...‬ﻟﻠﻨﻴﻞ ﰲ ﺍﻷﻭﻗﺎﺕ‬
‫ﻓﻘﺪ ﺃﺗﺎﻩ ﲰﻲ ‪ ...‬ﺍﻩ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﻔﺮﺍﺕ‬

‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻃﺎﻫﺮ ﺍﳌﻘﺪﺳﻲ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﳊﺒﺎﻝ ﻳﻘﻮﻝ‪ :‬ﳌﺎ ﻗﺼﺪ ﻫﺆﻻﺀ ﻣﺼﺮ ﻭﺯﻭﻻ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻬﺎ‪ ،‬ﱂ ﻳﺒﻖ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﺇﻻ ﺧﺮﺝ ﻟﻼﺳﺘﻘﺒﺎﻝ ﻭﺍﳋﺪﻣﺔ‪ ،‬ﻏﲑ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﺍﻟﻔﻀﻞ ﺑﻦ ﺣﻨﺰﺍﺑﺔ ﻓﺈﻧﻪ ﱂ ﳜﺮﺝ‪ ،‬ﻓﻠﻤﺎ‬
‫ﻛﺎﻥ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﺻﺒﻴﺤﺘﻬﺎ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺍﺟﺘﻤﻊ ﺇﻟﻴﻪ ﻣﺸﺎﻳﺦ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻋﺎﺗﺒﻮﻩ ﰲ ﻓﻌﻠﻪ‪ .‬ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻧﻚ ﺗﻐﺮﻱ ﺑﺪﻣﺎﺀ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﳚﻌﻠﻮ ﺗﺄﺧﺮﻙ ﻋﻨﻬﻢ ﺳﺒﺒﹰﺎ ﻟﻼﻧﺘﻘﺎﻡ‪ .‬ﻗﺎﻝ‪ :‬ﺍﻵﻥ ﺃﺧﺮﺝ ﻓﺨﺮﺝ ﻟﻠﺴﻼﻡ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺃﻛﺮﻣﻪ‬
‫ﻭﲜﻠﻪ‪ ،‬ﻭﺃﺟﻠﺴﻪ ﻭﰲ ﻗﻠﺒﻪ ﺷﻲﺀ‪ ،‬ﻭﻛﺎﻥ ﺇﱃ ﺟﻨﺒﻪ ﺍﺑﻨﻪ ﻭﻭﱄ ﻋﻬﺪﻩ‪ ،‬ﻭﻏﻔﻞ ﺍﻟﻮﺯﻳﺮ ﻋﻦ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺭﺍﺩ ﺃﻥ‬
‫ﳝﺘﺤﻨﻪ ﺑﺴﺒﺐ ﻳﻜﻮﻥ ﺇﱃ ﺍﻟﻮﻗﻴﻌﺔ ﺑﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺣﺞ ﺍﻟﺸﻴﺦ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺯﺭﺕ ﺍﻟﺸﻴﺨﲔ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﺷﻐﻠﺖ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﻬﻤﺎ‪ ،‬ﻛﻤﺎ ﺷﻐﻠﺖ ﺑﺄﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻦ ﻭﱄ ﻋﻬﺪﻩ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ‬
‫ﻭﱄ ﻋﻬﺪ ﺍﳌﺴﻠﻤﲔ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ .‬ﻓﺄﻋﺠﺐ ﻣﻦ ﻓﻄﻨﺘﻪ‪ ،‬ﻭﺗﺪﺍﺭﻛﻪ ﻣﺎ ﺃﻏﻔﻠﻪ‪ ،‬ﻭﻋﺮﺽ ﻋﻠﻴﻪ ﺍﻟﻮﺯﺍﺭﺓ ﻓﺎﻣﺘﻨﻊ‪.‬‬
‫ﻼ ﻓﻴﺠﺐ ﺃﻻ ﲣﺮﺝ ﻋﻦ ﺑﻼﺩﻧﺎ‪ ،‬ﻓﺈﻧﺎ ﻻ ﻧﺴﺘﻐﲏ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺩﻭﻟﺘﻨﺎ ﻣﺜﻠﻚ‪ ،‬ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﻭﱂ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﱂ ﺗﻞ ﻟﻨﺎ ﺷﻐ ﹰ‬
‫ﻳﺮﺟﻊ ﺇﱃ ﺑﻐﺪﺍﺩ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﳊﺒﺎﻝ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﻳﻌﻤﻞ ﻟﻠﻮﺯﻳﺮ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻟﻜﺎﻏﺪ ﺑﺴﻤﺮﻗﻨﺪ‪ ،‬ﻭﳛﻤﻞ ﺇﻟﻴﻪ ﺇﱃ ﻣﺼﺮ‬
‫ﰲ ﻛﻞ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺧﺰﺍﻧﺘﻪ ﻋﺪﺓ ﻣﻦ ﺍﻟﻮﺭﺍﻗﲔ‪ ،‬ﻓﺎﺳﺘﻌﻔﻰ ﺑﻌﻀﻬﻢ‪ ،‬ﻓﺄﻣﺮ ﺑﺄﻥ ﳛﺎﺳﺐ ﻭﻳﺼﺮﻑ‪ ،‬ﻓﻜﻤﻞ ﻋﻠﻴﻪ‬
‫ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﻌﺎﺩ ﺇﱃ ﺍﻟﻮﺭﺍﻗﺔ‪ ،‬ﻭﺗﺮﻙ ﻣﺎ ﻛﺎﻥ ﻋﺰﻡ ﻋﻠﻴﻪ ﻣﻦ ﺍﻻﺳﺘﻌﻔﺎﺀ‪..‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﻴﺪ ﺍﳊﺒﺎﻝ ﻳﻘﻮﻝ‪ :‬ﺧﺮﺝ ﺃﺑﻮ ﺻﺮ ﺍﻟﺴﺠﺰﻱ ﺍﳊﺎﻓﻆ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ‬
‫ﺷﻴﺦ‪ ،‬ﱂ ﻳﺒﻖ ﻣﻨﻬﻢ ﻏﲑﻱ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺧﺮﺝ ﻟﻪ ﻋﺸﺮﻳﻦ ﺟﺰﺀﹰﺍ ﰲ ﻭﻗﺖ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﻛﺘﺒﻬﺎ ﰲ ﻛﺎﻏﺪ ﻋﺘﻴﻖ ﻓﺴﺄﻟﺖ‬
 ‫ﺍﳊﺒﺎﻝ ﻋﻦ ﺍﻟﻜﺎﻏﺪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻦ ﺍﻟﻜﺎﻏﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﻤﻞ ﻟﻠﻮﺯﻳﺮ ﻣﻦ ﲰﺮﻗﻨﺪ‪ ،‬ﻭﻗﻌﺖ ﺇﱄ ﻣﻦ ﻛﺘﺒﻪ ﻗﻄﻌﺔ‪،‬‬
‫ﻓﻜﻨﺖ ﺇﺫﺍ ﺭﺃﻳﺖ ﻓﻴﻬﺎ ﻭﺭﻗﺔ ﺑﻴﻀﺎﺀ ﻗﻄﻌﺘﻬﺎ ﺇﱃ ﺃﻥ ﺍﺟﺘﻤﻊ ﻫﺬﺍ‪ ،‬ﻓﻜﺘﺒﺖ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻔﻮﺍﺋﺪ‪.‬‬

‫ﺟﻌﻔﺮ ﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻜﺎﺗﺐ‬

‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺃﺣﺪ ﻣﺸﺎﻳﺦ ﺍﻟﻜﺘﺎﺏ ﻭﻋﻠﻤﺎﺋﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻭﺍﻓﺮ ﺍﻷﺩﺏ‪ ،‬ﺣﺲ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻭﻟﻪ‬
‫ﻣﺼﻨﻔﺎﺕ ﰲ ﺻﻨﻌﺔ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﺣﺪﺙ ﻋﻦ ﺃﰊ ﺍﻟﻌﻴﻨﺎﺀ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻭﲪﺎﺩ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﻭﺍﳌﱪﺩ‪،‬‬
‫ﻭﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺎﻟﻚ ﺍﳋﺰﺍﻋﻲ‪ ،‬ﻭﳓﻮﻫﻢ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻷﺻﻔﻬﺎﱐ‪.‬‬
‫ﻭﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺃﰊ ﺳﻌﻴﺪ ﻣﻊ ﺑﻦ ﺧﻠﻒ ﺍﻟﺒﺴﱵ‪ ،‬ﻣﺴﺘﻮﰲ ﺑﻴﺖ ﺍﻟﺰﺭﺩ ﻭﺍﻟﻔﺮﺵ ﺍﻟﺴﻠﻄﺎﱐ ﺍﳌﻠﻜﺸﺎﻫﻲ‪ ،‬ﺑﺘﻮﻟﻴﺔ‬
‫ﻧﻈﺎﻡ ﺍﳌﻠﻚ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺟﻌﻔﺮ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻜﺎﺗﺐ‪:‬‬
‫ﺍﺳﺘﻤﻊ ﺑﺎﷲ ﻳﺎ ﺍﺑﻦ ﺍﻝ ‪ ...‬ﻣﻠﻚ ﻭﺍﻟﻨﺠﺪﺓ ﻣﲏ‬
‫ﻳﻮﻣﻨﺎ ﰲ ﺍﳊﺴﻦ ﻭﺍﻟﺒﻪ ‪ ...‬ﺟﺔ ﻗﺪ ﺟﺎﺯ ﺍﻟﺘﻤﻲ‬
‫ﻓﺄﺯﺭﻱ ﻧﻔﺴﻚ ﺍﱀ ‪ ...‬ﺭﺓ ﺃﻭﻻ ﻓﺎﺳﺘﺰﺭﱐ‬
‫ﻭﻣﻦ ﺧﻄﻪ ﻗﺎﻝ‪ :‬ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻮﺯﻳﺮ ﳉﻌﻔﺮ ﺑﻦ ﻗﺪﺍﻣﺔ‪:‬‬
‫ﻛﻴﻒ ﳜﻔﻰ ﻭﺇﻥ ﺃﺗﺎﱐ ﻬﻧﺎﺭﹰﺍ ‪ ...‬ﻛﺴﻒ ﺍﻟﺸﻤﺲ ﺑﺎﳉﻤﺎﻝ ﺍﻟﺒﻬﻲ‬
‫ﻓﻜﻼ ﺣﺎﻟﺘﻴﻪ ﻳﻔﻀﺢ ﺳﺮﻱ ‪ ...‬ﻭﻳﻨﺎﺩﻱ ﺑﻜﻞ ﺃﻣﺮ ﺧﻔﻲ‬
‫ﺑﺄﰊ ﺃﺣﺴﻦ ﺍﻷﻧﺎﻡ ﲨﻴﻌﹰﺎ ‪ ...‬ﺗﺎﻩ ﻋﻘﻠﻲ ﺑﻪ ﻭﺣﻖ ﺍﻟﻨﱯ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﺒﺪ ﺍﺠﻤﻟﻴﺪ ﺍﺑﻦ ﺑﺸﺮﺍﻥ ﺍﻷﻫﻮﺍﺯﻱ ﰲ ﺗﺎﺭﳜﻪ‪ :‬ﻣﺎﺕ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺟﻌﻔﺮ‬
‫ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﺑﻦ ﺯﻳﺎﺩ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻟﺜﻤﺎﻥ ﺑﻘﲔ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﺗﺴﻊ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺑﺸﺮﺍﻥ‪:‬‬
‫ﻭﰲ ﺳﻨﺔ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﺃﺧﺮﺝ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻮﺯﻳﺮ ﺇﱃ ﺍﻟﻴﻤﻦ ﻣﻨﻔﻴﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺟﻌﻔﺮ ﺑﻦ ﻗﺪﺍﻣﺔ‬
‫ﺍﻟﻜﺎﺗﺐ ﰲ ﺫﻟﻚ‪:‬‬
‫ﺃﺻﺒﺢ ﺍﳌﻠﻚ ﻭﺍﻫﻲ ﺍﻷﺭﺟﺎﺀ ‪ ...‬ﻭﺃﻣﻮﺭ ﺍﻟﻮﺭﻯ ﺑﻐﲑ ﺍﺳﺘﻮﺍﺀ‬
‫ﻣﻨﺬ ﻧﺎﺩﺕ ﻧﻮﻯ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ‪ ...‬ﻭﺍﺳﺘﻤﺮﺕ ﺑﻪ ﺇﱃ ﺻﻨﻌﺎﺀ‬
‫ﻓﻮﺣﻖ ﺍﻟﺬﻱ ﳝﻴﺖ ﻭﳛﻴﻲ ‪ ...‬ﻭﻫﻮ ﺍﷲ ﻣﺎﻟﻚ ﺍﻷﺷﻴﺎﺀ‬
‫ﻟﻘﺪ ﺍﺧﺘﻞ ﺑﻌﺪﻩ ﻛﻞ ﺃﻣﺮ ‪ ...‬ﻭﺍﺳﺘﺒﺎﻧﺖ ﻛﺂﺑﺔ ﺍﻷﻋﺪﺍﺀ‬
‫ﰒ ﺻﺎﺭﻭﺍ ﺑﻌﺪ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﻞ ‪ ...‬ﻩ ﲨﻴﻌﹰﺎ ﰲ ﺻﻮﺭﺓ ﺍﻷﻭﻟﻴﺎﺀ‬
‫ﻳﺘﺄﻟﻮﻥ ﻛﻠﻬﻢ ﰲ ﻋﻠﻲ ‪ ...‬ﺇﻧﻪ ﻗﺪ ﺧﻼ ﻣﻦ ﺍﻟﻨﻈﺮﺍﺀ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺗﺴﻤﻊ ﻣﺖ ﻗﺒﻠﻚ ﺑﻌﺾ ﻗﻮﱄ ‪ ...‬ﻭﻻ ﺗﺘﺴﻠﻞ ﻣﲏ ﻟﻮﺍﺫﺍ‬
‫ﺇﺫﺍ ﺃﺳﻘﻤﺖ ﺑﺎﳍﺠﺮﺍﻥ ﺟﺴﻤﻲ ‪ ...‬ﻭﻣﺖ ﺑﻐﺼﱵ ﻓﻴﻜﻮﻥ ﻣﺎﺫﺍ؟‬
‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ ﳍﻼﻝ ﺏ ﺍﶈﺴﻦ‪ :‬ﻭﳉﻌﻔﺮ ﺑﻦ ﻗﺪﺍﻣﺔ ﳝﺪﺡ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪:‬‬
 ‫ﻳﺎ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﻭﻳﺎ ﻛﺮﻱ ‪ ...‬ﻡ ﺍﳋﻴﻢ ﳏﻤﻮﺩ ﺍﻟﻔﻌﺎﻝ‬
‫ﺿﻴﻌﺖ ﺑﻌﺪﻙ ﻭﺍﻃﺮﺡ ‪ ...‬ﺕ ﻭﺑﺎﻥ ﻟﻠﻨﺎﺱ ﺍﺧﺘﻼﱄ‬

‫ﻭﺗﻐﲑﺕ ﻣﺬ ﻏﲑﺕ ‪ ...‬ﺃﺣﻮﺍﻟﻚ ﺍﻷﻳﺎﻡ ﺣﺎﱄ‬

‫ﳍﻔﹰﺎ ﺃﺑﺎ ﺣﺲ ﻋﻠﻰ ‪ ...‬ﺃﻳﺎﻣﻚ ﺍﻟﻐﺮ ﺍﳋﻮﺍﱄ‬
‫ﳍﻔﹰﺎ ﻋﻠﻴﻬﺎ ﺇﻬﻧﺎ ‪ ...‬ﺑﻠﻴﺖ ﺑﺄﺣﻮﺍﻝ ﺑﻮﺍﱄ‬
‫ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﶈﺎﺿﺮﺍﺕ ﻷﰊ ﺣﻴﺎﻥ ﻗﺎﻝ‪ :‬ﻭﻗﻠﺖ ﻟﻠﻌﺮﻭﺿﻲ‪ :‬ﺃﺭﺍﻙ ﻣﻨﺨﺮﻃﹰﺎ ﰲ ﺳﻠﻚ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻭﻣﻨﺼﺒﹰﺎ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻣﺘﻮﻓﺮﹰﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻴﻒ ﻳﺘﻔﻖ ﺑﻴﻨﻜﻤﺎ‪ ،‬ﻭﻛﻴﻒ ﺗﺄﺗﻠﻔﺎﻥ ﻭﻻ ﲣﺘﻠﻔﺎﻥ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺇﻋﻠﻢ ﺃﻥ ﺍﻟﺰﻣﺎﻥ ﻭﻗﺖ ﺍﻻﻋﺘﺪﺍﻝ‪،‬‬
‫ﻭﺍﻟﺮﺟﻞ ﻛﻤﺎ ﺗﻌﺮﻑ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻟﱪﺩ ﻭﺍﻟﻐﺜﺎﺛﺔ‪ ،‬ﻭﺧﺴﺎﺳﺔ ﺍﻟﻄﺒﻊ‪ ،‬ﻭﺃﻧﺎ ﻛﻤﺎ ﺗﻌﺮﻓﲏ ﻭﺗﺜﺒﺘﲏ‪ ،‬ﻓﺎﻋﺘﺪﻟﻨﺎ ﺇﱃ ﺃﻥ ﻳﺘﻐﲑ‬
‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﰒ ﻧﻔﺘﺮﻕ ﻭﳔﺘﻠﻒ ﻭﻻ ﻧﺘﻔﻖ‪ .‬ﻭﺃﻧﺸﺄ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﺻﺎﺣﺐ ﺃﺻﺒﺢ ﻣﻦ ﺑﺮﺩﻩ ‪ ...‬ﻛﺎﳌﺎﺀ ﰲ ﻛﺎﻧﻮﻥ ﺃﻭ ﰲ ﺷﺒﺎﻁ‬
‫ﻧﺪﻣﺎﺋﻪ ﻣﻦ ﺿﻴﻖ ﺃﺧﻼﻗﻪ ‪ ...‬ﻛﻄﺄﻬﻧﻢ ﰲ ﻣﺜﻞ ﺳﻢ ﺍﳋﻴﺎﻁ‬
‫ﻧﺎﺩﻣﺘﻪ ﻳﻮﻣﹰﺎ ﻓﺄﻟﻔﻴﺘﻪ ‪ ...‬ﻣﺘﺼﻞ ﺍﻟﺼﻤﺖ ﻗﻠﻴﻞ ﺍﻟﻨﺸﺎﻁ‬
‫ﺣﱴ ﻟﻘﺪ ﺃﻭﳘﲏ ﺃﻧﻪ ‪ ...‬ﺑﻌﺾ ﺍﻟﺘﻤﺎﺛﻴﻞ ﺍﻟﱵ ﰲ ﺍﻟﺒﺴﺎﻁ‬

‫ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺣﺬﺍﺭ‬

‫ﺍﻟﻜﺎﺗﺐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺼﻮﱄ ﰲ ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺷﻌﺮﺍﺀ ﻣﺼﺮ ﻗﺎﻝ‪ :‬ﱂ ﻳﻚ ﲟﺼﺮ ﻣﺜﻠﻪ ﰲ ﻭﻗﺘﻪ‪ ،‬ﻛﺜﲑ ﺍﻟﺸﻌﺮ‬
‫ﺣﺴﻦ ﺍﻟﺒﻼﻏﺔ ﻋﺎﱂ‪ ،‬ﻟﻪ ﺩﻳﻮﺍﻥ ﺷﻌﺮ‪ ،‬ﻭﻣﻜﺎﺗﺒﺎﺕ ﻛﺜﲑﺓ ﺣﺴﻨﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮ‪ ،‬ﻗﺪ ﺧﺮﺝ ﻋﻠﻰ ﺃﺑﻴﻪ ﰲ ﻧﻮﺍﺣﻲ ﺑﺮﻗﺔ‪ ،‬ﻋﻨﺪ ﻏﻴﺒﺔ ﺃﺑﻴﻪ ﺑﺎﻟﺸﺎﻡ‪ ،‬ﻭﺗﺎﺑﻌﻪ ﺃﻛﺜﺮ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﰒ ﻏﺪﺭ ﺑﻪ ﻗﻮﻡ‪ ،‬ﻭﺧﺮﺝ ﻋﻠﻴﻪ ﺁﺧﺮﻭﻥ ﻣﻦ ﻧﻮﺍﺣﻲ ﺍﻟﻘﲑﻭﺍﻥ‪ ،‬ﻓﻈﻔﺮ ﺑﻪ ﺃﺑﻮﻩ‪ ،‬ﻭﻛﺎﻥ ﺟﻌﻔﺮ ﺑﻦ ﺣﺬﺍﺭ ﻭﺯﻳﺮ‬
‫ﺍﻟﻌﺒﺎﺱ ﻭﺻﺎﺣﺐ ﺃﻣﺮﻩ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺯﻭﻻﻕ ﻣﺆﺭﺥ ﻣﺼﺮ‪ :‬ﻗﺒﺾ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺱ ﺑﻨﻮﺍﺣﻲ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﻭﺃﺩﺧﻞ ﺇﱃ‬
‫ﺍﻟﻔﺴﻄﺎﻁ ﻋﻠﻰ ﻗﺘﺐ ﻋﻠﻰ ﺑﻐﻞ ﻣﻘﻴﺪﺍﹰ‪ ،‬ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻧﺼﺐ ﻟﻜﺘﺎﺑﻪ ﻭﻣﻦ ﺧﺮﺝ ﻬﺑﻢ ﺇﱃ ﻣﺎ ﺧﺮﺝ‬
‫ﺇﻟﻴﻪ ﺩﻛﺔ ﻋﻈﻴﻤﺔ ﺭﻓﻴﻌﺔ ﺍﻟﺴﻤﻚ‪ ،‬ﰲ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ‪ ،‬ﻻ ﺃﻋﺮﻑ ﻣﻮﻗﻌﻪ ﻣﻦ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺟﻠﺲ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮ ﰲ ﻋﻠﻮ‬
‫ﻳﻮﺍﺯﻳﻬﺎ‪ ،‬ﻭﺷﺮﻉ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻠﻮ ﺇﻟﻴﻬﺎ ﻃﺮﻳﻘﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﺒﺎﺱ ﻗﺎﺋﻤﹰﺎ ﺑﲔ ﻳﺪﻱ ﺃﺑﻴﻪ ﰲ ﺧﻔﺨﺎﻑ ﻣﻠﺤﻢ ﻭﻋﻤﺎﻣﺔ‬
‫ﻭﺧﻒ‪ ،‬ﻭﺑﻴﺪﻩ ﺳﻴﻒ ﻣﺸﻬﻮﺭ‪ ،‬ﻓﻀﺮﺏ ﺍﺑﻦ ﺣﺬﺍﺭ ﺛﻼﲦﺎﺋﺔ ﺳﻮﻁ‪ ،‬ﻭﺗﻘﺪﻡ ﺇﻟﻴﻪ ﺍﻟﺒﻌﺎﺱ ﻓﻘﻄﻊ ﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ ﻣﻦ‬
‫ﺧﻼﻑ‪ ،‬ﻭﺃﻟﻘﻲ ﻣﻦ ﺍﻟﺪﻛﺔ ﺇﱃ ﺍﻷﺭﺽ‪ ،‬ﻭﻓﻌﻞ ﻣﺜﻞ ﺫﻟﻚ ﺑﺎﳌﻨﺘﻮﻑ ﻭﺑﺄﰊ ﻣﻌﺸﺮ‪ ،‬ﻭﺍﻗﺘﺼﺮ ﺑﻐﲑﻫﻢ ﻋﻠﻰ ﺿﺮﺏ‬
‫ﺍﻟﺴﻮﻁ‪ .‬ﻓﻠﻢ ﲤﺾ ﺃﻳﺎﻡ ﺣﱴ ﻣﺎﺗﻮﺍ‪.‬‬
‫ﻭﻗﺎﻝ ﻻﺻﻮﱄ‪ :‬ﻣﺜﻞ ﺃﲪﺪ ﺑﻦ ﻃﻮﻟﻮﻥ ﺑﺎﺑﻦ ﺣﺬﺍﺭ ﳌﺎ ﻗﺘﻠﻪ‪ .‬ﻳﺮﻭﻯ ﺃﻧﻪ ﺗﻮﱃ ﻗﻄﻊ ﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ ﺑﻴﺪﻩ‪ .‬ﻭﻣﻦ ﺷﻌﺮ‬
‫ﺍﺑﻦ ﺣﺬﺍﺭ ﺇﱃ ﺻﺪﻳﻖ ﻟﻪ ﻣﻦ ﺃﺑﻴﺎﺕ‪:‬‬
‫ﻳﺎ ﻛﺴﺮﻭﻳﹰﺎ ﰲ ﺍﻟﻘﺪﻱ ‪ ...‬ﻡ ﻭﻫﺎﴰﻴﹰﺎ ﰲ ﺍﻟﻮﻻﺀ‬
‫ﻳﺎ ﺍﺑﻦ ﺍﳌﻘﻔﻊ ﰲ ﺍﻟﺒﻴﺎ ‪ ...‬ﻥ ﻭﻳﺎ ﺇﻳﺎﺳﹰﺎ ﰲ ﺍﻟﺬﻛﺎﺀ‬
 ‫ﻳﺎ ﻧﺎﻇﺮﹰﺍ ﰲ ﺍﳌﺸﻜﻼ ‪ ...‬ﺕ ﺍﳌﻌﻀﻼﺕ ﻭﻳﺎ ﺿﻴﺎﺋﻲ‬
‫ﺇﻳﻬﺎﹰ‪ ،‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ﰲ ‪ ...‬ﻡ ﻃﻮﻳﺘﲏ ﻃﻲ ﺍﻟﺮﺩﺍﺀ‬
‫ﻭﺗﺮﻛﺘﲏ ﺑﲔ ﺍﳊﺠﺎ ‪ ...‬ﺏ ﺃﻋﻮﻡ ﰲ ﲝﺮ ﺍﳉﻔﺎﺀ‬
‫ﻭﺭﻏﺒﺖ ﻋﻤﺎ ﻛﻨﺖ ﺗﺮ ‪ ...‬ﻏﺐ ﻓﻴﻪ ﻣﻦ ﻟﻄﻒ ﺍﻹﺧﺎﺀ‬
‫ﻣﻦ ﺑﻌﺪ ﺃﱐ ﻛﻨﺖ ﻋﻦ ‪ ...‬ﺩﻙ ﻭﺍﺑﻦ ﺃﻣﻚ ﺑﺎﻟﺴﻮﺍﺀ‬
‫ﻓﻮﺣﻖ ﻛﻔﻚ ﺇﻬﻧﺎ ‪ ...‬ﻛﻒ ﻛﺄﺧﻼﻑ ﺍﻟﺴﻤﺎﺀ‬
‫ﻷﺧﻠﻴﻨﻚ ﻭﺍﳍﻮﻯ ‪ ...‬ﻭﻷﺻﱪﻥ ﻋﻦ ﺍﻟﻠﻘﺎﺀ‬
‫ﻭﻷﺷﻜﻮﻧﻚ ﻣﺎ ﺍﺳﺘﻄﻊ ‪ ...‬ﺕ ﺇﱃ ﺣﻔﺎﻇﻚ ﻭﺍﻟﻮﻓﺎﺀ‬
‫ﻭﻷﺻﱪ ﻋﻠﻰ ﺭﻕ ‪ ...‬ﻳﻚ ﰲ ﺫﺭﻯ ﺩﺭﺝ ﺍﻟﻌﻼﺀ‬
‫ﻓﻬﻨﺎﻙ ﺃﺟﲏ ﻣﺎ ﻏﺮﺱ ‪ ...‬ﺕ ﺇﻟﻴﻚ ﻣﻦ ﲦﺮ ﺍﻟﺮﺟﺎﺀ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺟﺎﺀﺕ ﺑﻮﺟﻪ ﻛﺄﻧﻪ ﻗﻤﺮ ‪ ...‬ﻋﻠﻰ ﻗﻮﺍﻡ ﻛﺄ‪،‬ﻩ ﻏﺼﻦ‬
‫ﺗﺮﻧﻮ ﺑﻌﲔ ﺇﺫﺍ ﺗﻌﺎﻳﻨﻬﺎ ‪ ...‬ﺣﺴﺒﺖ ﺃﻥ ﰲ ﺟﻔﻮﻬﻧﺎ ﻭﺳﻦ‬
‫ﺣﱴ ﺇﺫﺍ ﻣﺎ ﺍﺳﺘﻮﺕ ﲟﺠﻠﺴﻬﺎ ‪ ...‬ﻭﺻﺎﺭ ﻓﻴﻪ ﻣﻦ ﺣﺴﻨﻬﺎ ﻭﺛﻦ‬
‫ﻏﻨﺖ ﻓﻠﻢ ﻳﺒﻖ ﰲ ﺟﺎﺭﺣﺔ ‪ ...‬ﺇﻻ ﲤﻨﻴﺖ ﺃﻫﺎ ﺃﺫﻥ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺯﺍﺭﱐ ﺯﻭﺭ ﺛﻜﻠﺘﻬﻢ ‪ ...‬ﻭﺃﺻﻴﺒﻮﺍ ﺣﻴﺜﻤﺎ ﺳﻠﻜﻮﺍ‬
‫ﺃﻛﻠﻮﺍ ﺣﱴ ﺇﺫﺍ ﺷﺒﻌﻮﺍ ‪ ...‬ﲪﻠﻮﺍ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﺗﺮﻛﻮﺍ‬

‫ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪،‬ﺍﻷﺧﺒﺎﺭﻱ‬

‫ﺑﻦ ﺍﻷﺯﻫﺮ‪ ،‬ﺍﺑﻦ ﻋﻴﺴﻰ ﺍﻷﺧﺒﺎﺭﻱ ﺃﺣﺪ ﺃﺻﺤﺎﺏ ﺍﻟﺴﲑ‪ ،‬ﻭﻣﻦ ﻋﲏ ﲜﻤﻊ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﺘﻮﺍﺭﻳﺦ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﺗﺴﻊ‬
‫ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﻣﺎﺋﺘﲔ‪ ،‬ﲰﻊ ﻣﻦ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻭﻃﺒﻘﺘﻪ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻰ‬
‫ﺍﻟﺴﻨﲔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺟﻴﺪ ﺍﻟﻜﺘﺐ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪.‬‬

‫ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﺑﻦ ﺛﻮﺍﺑﺔ‬

‫ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺃﺣﺪ ﺍﻟﺒﻠﻐﺎﺀ ﺍﻟﻔﺼﺤﺎﺀ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﻗﲑﺍﻁ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ‬
‫ﺍﳊﺴﻦ ﺍﻹﻳﺎﺩﻱ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺻﺪﻳﻖ ﺍﻟﻜﺮﺧﻴﲔ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﻭﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﳘﺎ ﺍﻟﻮﺯﻳﺮﺍﻥ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺇﱃ ﻭﺍﻟﺪﻱ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‪،‬‬
‫ﻭﺩﻳﻮﺍﻥ ﺍﳌﻌﺎﻭﻥ ﻭﲨﻠﺔ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﻟﱵ ﻛﺎﻧﺖ ﺇﻟﻴﻪ ﰲ ﺃﻳﺎﻡ ﻭﺯﺍﺭﺓ ﺃﺑﻴﻪ ﻟﻠﻤﻌﺘﻀﺪ ﻓﺄﻣﺮ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻨﻪ‪ ،‬ﺃﻥ ﻳﺴﺘﺨﻠﻒ‬
‫ﺃﺑﺎ ﺍﳊﺴﲔ ﺍﺑﻦ ﺛﻮﺍﺑﺔ ﻋﻠﻰ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﺩﻳﻮﺍﻥ ﺍﳌﻌﺎﻭﻥ‪ ،‬ﻓﺼﺎﺭ ﻛﺎﳌﺘﻘﻠﺪ ﻟﻪ ﻣﻦ ﻗﺒﻞ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻟﻜﺜﺮﺓ‬
‫ﺍﺳﺘﺨﺪﺍﻣﻪ ﻟﻪ ﻓﻴﻪ‪ ،‬ﰒ ﻣﺎﺕ ﺃﰊ‪ ،‬ﻓﺄﻗﺮﻩ ﺟﺪﻱ ﺍﻟﻮﺯﻳﺮ ﻋﺒﺪ ﺍﷲ ﻋﻠﻰ ﺍﻟﺪﻳﻮﺍﻥ ﺭﻳﺎﺳﺔ‪ ،‬ﻭﺑﻘﻲ ﻋﻠﻴﻬﻢ ﻳﺘﻮﺍﺭﺛﻮﻧﻪ‪ ،‬ﻣﺮﺓ‬
‫ﺭﻳﺎﺳﺔ ﻭﻣﺮﺓ ﺧﻼﻓﺔ‪ ،‬ﺇﱃ ﺃﻥ ﺗﺴﻠﻤﻪ ﺍﻟﺼﺎﺑﺊ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﻦ ﺍﺑﻦ ﺍﺑﻨﻪ ﺃﲪﺪ‪.‬‬
‫ﻭﻛﺘﺐ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻫﺬﺍ‪ ،‬ﺭﻗﻌﺔ ﺇﱃ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻮﺯﻳﺮ ﰲ ﻧﺴﺨﺘﻬﺎ‪ :‬ﻗﺪ ﻓﺘﺤﺖ ﻟﻠﻤﻈﻠﻮﻡ ﺑﺎﺑﻚ‪،‬‬
‫ﻭﺭﻓﻌﺖ ﻋﻨﻪ ﺣﺠﺎﺑﻚ‪ ،‬ﻓﺄﺍ ﺃﺣﺎﻛﻢ ﺍﻷﻳﺎﻡ ﺇﱃ ﻋﺪﻟﻚ‪ ،‬ﻭﺃﺷﻜﻮ ﺻﺮﻓﻬﺎ ﺇﱃ ﻋﻄﻔﻚ‪ ،‬ﻭﺃﺳﺘﺠﲑ ﻣﻦ ﻟﺆﻡ ﻏﻠﺒﺘﻬﺎ‬
‫ﺑﻜﺮﻡ ﻗﺪﺭﺗﻚ‪ ،‬ﻓﺈﻬﻧﺎ ﺗﻮﺧﺮﱐ ﺇﺫﺍ ﻗﺪﻣﺖ‪ ،‬ﻭﲢﺮﻣﲏ ﺇﺫﺍ ﻗﺴﻤﺖ‪ ،‬ﻓﺈﻥ ﺃﻋﻄﺖ ﺃﻋﻄﺖ ﻳﺴﲑﺍﹰ‪ ،‬ﻭﺇﻥ ﺍﺭﲡﻌﺖ‬
‫ﺍﺭﲡﻌﺖ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﱂ ﺃﺷﻜﻬﺎ ﺇﱃ ﺃﺣﺪ ﻗﺒﻠﻚ‪ ،‬ﻭﻻ ﺃﻋﺪﺩﺕ ﻹﻧﺼﺎﻓﻬﺎ ﺇﻻ ﻓﻀﻠﻚ‪ ،‬ﻭﺩﻓﻊ ﺯﻣﺎﻡ ﺍﳌﺴﺄﻟﺔ ﻭﺣﻖ‬
‫ﺍﻟﻈﻼﻣﺔ ﺣﻖ ﺍﻟﺘﺄﻣﻴﻞ‪ ،‬ﻭﻗﺪﻡ ﺻﺪﻕ ﺍﳌﻮﺍﻻﺓ ﻭﺍﶈﺒﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﳝﻸ ﻳﺪﻱ ﻣﻦ ﺍﻟﻨﺼﻔﺔ‪ ،‬ﻭﻳﺴﺒﻎ ﺍﻟﻌﺪﻝ ﻋﻠﻲ‪ ،‬ﺣﱴ‬
‫ﺗﻜﻮﻥ ﺇﱄ ﳏﺴﻨﺎﹰ‪ ،‬ﻭﺃﻛﻮﻥ ﺑﻚ ﻟﻸﻳﺎﻡ ﻣﻌﺪﻳﺎﹰ‪ ،‬ﺃﻥ ﲣﻠﻄﲏ ﲞﻮﺍﺹ ﺧﺪﻣﻚ‪ ،‬ﺍﻟﺬﻳﻦ ﻧﻘﻠﺘﻬﻢ ﻣﻦ ﺣﺎﻝ ﺍﻟﻔﺮﺍﻍ ﺇﱃ‬
‫ﺍﻟﺸﻐﻞ ﻭﻣﻦ ﺍﳋﻤﻮﻝ ﺇﱃ ﺍﻟﻨﺒﺎﻫﺔ ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻓﺈﻥ ﺭﺃﻳﺖ ﺃﻥ ﺗﻌﺪﻳﲏ ﻓﻘﺪ ﺍﺳﺘﻌﺪﻳﺖ‪ ،‬ﻭﲡﲑﱐ ﻓﻘﺪ ﻋﺬﺕ ﺑﻚ‪،‬‬
‫ﻭﺗﻮﺳﻊ ﻋﻠﻲ ﻛﻨﻔﻚ‪ ،‬ﻓﻘﺪ ﺃﻭﻳﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﺸﻤﻠﲏ ﺑﺈﺣﺴﺎﻧﻚ‪ ،‬ﻓﻘﺪ ﻋﻮﻟﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺴﺘﻌﻤﻞ ﺑﺪﱐ ﻭﻟﺴﺎﱐ ﻓﻴﻤﺎ‬
‫ﻳﺼﻠﺤﺎﻥ ﳋﺪﻣﺘﻚ ﻓﻴﻪ‪ ،‬ﻓﻘﺪ ﺩﺭﺳﺖ ﻛﺘﺐ ﺃﺳﻼﻓﻚ‪ ،‬ﻭﻫﻢ ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺍﺳﺘﻀﺄﺕ ﺑﺮﺃﻳﻬﻢ‪ ،‬ﻭﺍﻗﺘﻔﻴﺖ‬
‫ﺁﺛﺎﺭﻫﻢ ﺍﻗﺘﻔﺎﺀ ﺟﻌﻠﲏ ﺑﲔ ﻭﺣﺸﻲ ﻛﻼﻡ ﻭﺃﻧﻴﺴﻪ‪ ،‬ﻭﻭﻗﻔﲏ ﻣﻨﻪ ﻋﻠﻰ ﺟﺎﺩﺓ ﻣﺘﻮﺳﻄﺔ‪ ،‬ﻳﺮﺟﻊ ﻏﻠﻴﻬﺎ ﺍﻟﻐﺎﱄ‪ ،‬ﻭﻳﺴﻤﻮ‬
‫ﳓﻮﻫﺎ ﺍﳌﻘﺼﺮ‪ ،‬ﻓﻌﻠﺖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﻗﻌﺔ ﺳﺒﺐ ﺍﺳﺘﺨﻼﻓﻪ ﻷﰊ‪.‬‬

‫ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﲪﺪﺍﻥ ﺍﳌﻮﺻﻠﻲ‬

‫‪،‬‬
‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻻﻓﻘﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺣﺴﻦ ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻋﺠﻴﺐ ﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﺷﺎﻋﺮ‬
‫ﺃﺩﻳﺐ ﻓﺎﺿﻞ‪ ،‬ﻧﺎﻗﺪ ﻟﻠﺸﻌﺮ‪ ،‬ﻛﺜﲑ ﻻﺭﻭﺍﻳﺔ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻟﻪ‬
‫ﻋﺪﺓ ﻛﺘﺐ ﰲ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻓﺄﻣﺎ ﻛﺘﺒﻪ ﰲ ﺍﻷﺩﺏ ﻓﻬﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺒﺎﻫﺮ ﰲ ﺃﺷﻌﺎﺭ ﺍﶈﺪﺛﲔ‪ ،‬ﻋﺎﺭﺽ‬
‫ﺑﻪ ﺍﻟﺮﻭﺿﺔ ﻟﻠﻤﱪﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ ﱂ ﻳﺘﻢ‪ ،‬ﻭﻟﻮ ﰎ ﻟﻜﺎﻥ ﻏﺎﻳﺔ ﰲ ﻣﻌﻨﺎﻩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﺮﻗﺎﺕ ﱂ ﻳﺘﻢ ﺃﻳﻀﺎﹰ‪،‬‬
‫ﻭﻫﻮ ﻛﺘﺎﺏ ﺟﻴﺪ ﰲ ﻣﻌﻨﺎﻩ‪ ،‬ﻛﺘﺎﺏ ﳏﺎﺱ ﺃﺷﻌﺎﺭ ﺍﶈﺪﺛﲔ ﻟﻄﻴﻒ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳋﺎﻟﻊ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﲪﺪﺍﻥ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﳑﻦ ﻋﻤﺮ ﻃﻮﻳﻼﹰ‪ ،‬ﻭﻛﺎﻧﺖ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺍﻟﺒﺤﺘﺮﻱ ﻣﺮﺍﺳﻠﺔ‪ ،‬ﻭﺭﺛﺎﻩ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ .‬ﻭﻣﺪﺡ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﻭﺃﺩﺭﻙ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻨﺎﻣﻲ‪ ،‬ﻭﺗﻜﺎﺗﺒﺎ‬
‫ﺑﺎﻟﺸﻌﺮ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺍﻟﺰﻣﺰﺍﻡ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﲪﺪﺍﻥ ﻛﺒﲑ ﺍﶈﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﻳﺎﺳﺎﺕ ﺑﺎﳌﻮﺻﻞ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻬﺑﺎ ﰲ ﻭﻗﺘﻪ‬
‫ﻣﻦ ﻳﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻔﻀﻞ ﰲ ﺍﻟﻌﻠﻮﻡ ﺳﻮﺍﻩ‪ ،‬ﻣﺘﻘﺪﻣﹰﺎ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻣﻌﺮﻭﻓﹰﺎ ﺑﻪ‪ ،‬ﻗﻮﻳﹰﺎ ﰲ ﺍﻟﻨﺤﻮ ﻓﻴﻤﺎ ﻳﻜﺘﺒﻪ‪ ،‬ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻜﻼﻡ‬
‫ﻭﺍﳉﺪﻝ ﻣﱪﺯﹰﺍ ﻓﻴﻪ‪ ،‬ﺣﺎﻓﻈﹰﺎ ﻟﻜﺘﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﺭﺍﻭﻳﺔ ﻟﻸﺧﺒﺎﺭ‪ ،‬ﺑﺼﲑﹰﺍ ﺑﺎﻟﻨﺠﻮﻡ‪ ،‬ﻋﺎﳌﹰﺎ ﻣﻄﻠﻌﹰﺎ ﻋﻠﻰ ﻋﻠﻮﻡ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻋﺎﱄ‬
‫ﺍﻟﻄﺒﻘﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺻﺪﻳﻘﹰﺎ ﻟﻜﻞ ﻭﺯﺭﺍﺀ ﻋﺼﺮﻩ‪ ،‬ﻣﺪﺍﺣﹰﺎ ﳍﻢ‪ ،‬ﺁﻧﺴﹰﺎ ﺑﺎﳌﱪﺩ ﻭﺛﻌﻠﺐ ﻭﺃﻣﺜﺎﳍﻤﺎ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻮﻗﺖ‪،‬‬
‫ﻼ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺑﺒﻠﺪﻩ ﺩﺍﺭ ﻋﻠﻢ ﻗﺪ ﺟﻌﻞ ﻓﻴﻬﺎ ﺧﺰﺍﻧﺔ ﻛﺘﺐ ﻣﻦ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻗﻔﹰﺎ ﻋﻠﻰ ﻛﻞ ﻃﺎﻟﺐ‬ ‫ﻣﻔﻀ ﹰ‬
‫ﻟﻠﻌﻠﻢ‪ ،‬ﻻ ﳝﻨﻊ ﺃﺣﺪ ﻣﻦ ﺩﺧﻮﳍﺎ ﺇﺫﺍ ﺟﺎﺀﻫﺎ ﻏﺮﻳﺐ ﻳﻄﻠﺐ ﺍﻷﺩﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺴﺮﹰﺍ ﺃﻋﻄﺎﻩ ﻭﺭﻗﹰﺎ ﻭﻭﺭﻗﹰﺎ‪ .‬ﺗﻔﺘﺢ‬
‫ﰲ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻭﳚﻠﺲ ﻓﻴﻬﺎ ﺇﺫﺍ ﻋﺎﺩ ﻣﻦ ﺭﻛﻮﺑﻪ‪ ،‬ﻭﳚﺘﻤﻊ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻴﻤﻠﻲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺷﻌﺮﻩ ﻭﺷﻌﺮ ﻏﲑﻩ‬
 ‫ﻭﻣﺼﻨﻔﺎﺗﻪ‪ ،‬ﻣﺜﻞ ﺍﻟﺒﺎﻫﺮ ﻭﻏﲑﻩ ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ﺍﳊﺴﺎﻥ‪ ،‬ﰒ ﳝﻠﻲ ﻣﻦ ﺣﻔﻈﻪ ﻣﻦ ﺍﳊﻜﺎﻳﺎﺕ ﺍﳌﺴﺘﻄﺎﺑﺔ‪ ،‬ﻭﺷﻴﺌﹰﺎ ﻣﻦ‬
‫ﺍﻟﻨﻮﺍﺩﺭ ﺍﳌﺆﻟﻔﺔ‪ ،‬ﻭﻃﺮﻓﹰﺎ ﻣﻦ ﺍﻟﻔﻘﻪ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ‪.‬‬

‫ﻭﻛﺎﻥ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﳌﻮﺻﻞ ﺣﺴﺪﻭﻩ ﻋﻠﻰ ﳏﻠﻪ ﻭﺟﺎﻫﻪ ﻋﻨﺪ ﺍﳋﻠﻔﺎﺀ ﻭﺍﻟﻮﺯﺭﺍﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺟﺤﺪ‬
‫ﺑﻌﺾ ﺃﻭﻻﺩﻩ ﻭﺯﻋﻢ ﺃ‪،‬ﻩ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﻓﻌﺎﻧﺪﻭﻩ ﺑﺴﺒﺒﻪ‪ ،‬ﻭﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻧﻔﺎﻩ ﻇﻠﻤﺎﹰ‪ ،‬ﻭﺍﺟﺘﻬﺪﻭﺍ ﺃﻥ ﻳﻠﺤﻘﻮﻩ ﺑﻪ‪ ،‬ﻓﻤﺎ ﰎ‬
‫ﳍﻢ‪ ،‬ﻓﺎﺟﺘﻤﻌﻮﺍ ﻭﻛﺘﺒﻮﺍ ﻓﻴﻪ ﳏﻀﺮﺍﹰ‪ ،‬ﻭﺷﻬﺪﻭﺍ ﻋﻠﻴﻪ ﻓﻴﻪ ﺑﻜﻞ ﻗﺒﻴﺢ ﻋﻈﻴﻢ‪ ،‬ﻭﻧﻔﻮﻩ ﻋﻦ ﺍﳌﻮﺻﻞ‪ ،‬ﻓﺎﳓﺪﺭ ﻫﺎﺭﺑﹰﺎ ﻣﻨﻬﻢ‬
‫ﺇﱃ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﺪﺡ ﺍﳌﻌﺘﻀﺪ ﺑﻘﺼﻴﺪﺓ ﻳﺸﻜﻮ ﻓﻴﻬﺎ ﻣﺎ ﺍﻟﻪ ﻣﻨﻬﻢ‪ ،‬ﻭﻳﺼﻒ ﻣﺎ ﳛﺴﻨﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻳﺴﺘﺸﻬﺪ‬
‫ﺑﺜﻌﻠﺐ ﻭﺍﳌﱪﺩ ﻭﻏﲑﳘﺎ‪ .‬ﺃﻭﳍﺎ‪:‬‬
‫ﺃﺟﺪﻙ ﻣﺎ ﻳﻨﻔﻚ ﻃﻴﻔﻚ ﺳﺎﺭﻳﹰﺎ ‪ ...‬ﻣﻊ ﺍﻟﻠﻴﻞ ﳎﺘﺎﺑﹰﺎ ﺇﻟﻴﺎ ﺍﻟﻔﻴﺎﻓﻴﺎ‬
‫ﻳﺬﻛﺮﻧﺎ ﻋﻬﺪ ﺍﳊﻤﻰ ﻭﺯﻣﺎﻧﻨﺎ ‪ ...‬ﺑﻨﻌﻤﺎﻥ ﻭﺍﻷﻳﺎﻡ ﺗﻌﻄﻲ ﺍﻷﻣﺎﻧﻴﺎ‬
‫ﻟﻴﺎﱄ ﻣﻐﲎ ﺁﻝ ﻟﻴﻠﻰ ﻋﻠﻰ ﺍﳊﻤﻰ ‪ ...‬ﻭﻧﻌﻤﺎﻥ ﻏﺎﺩ ﺑﺎﻷﻭﺍﻧﺲ ﻏﺎﻧﻴﺎ‬
‫ﻭﻋﻬﺪ ﺍﻟﺼﱯ ﻣﻨﻬﻦ ﻓﻴﻨﺎﻥ ﻣﻮﺭﻕ ‪ ...‬ﻇﻠﻴﻞ ﺍﻟﻀﺤﻰ ﻣﻦ ﺣﺎﺋﻂ ﺍﻟﻠﻬ ﻮ ﺩﺍﻧﻴﺎ‬
‫ﻗﺮﻳﺐ ﺍﳌﺪﻯ ﻧﺎﺋﻲ ﺍﳉﻮﻯ ﺩﺍﱐ ﺍﳍﻮﻯ ‪ ...‬ﻋﻠﻰ ﻣﺎ ﻳﺸﺎﺀ ﺍﳌﺴﺘﻬﺎﻡ ﻣﺆﺍﺗﻴﺎ‬
‫ﺣﻠﻔﺖ ﺑﺄﺧﻴﺎﻑ ﺍﳌﺨﻴﻢ ﻣﻦ ﻣﲎ ‪ ...‬ﻭﻣﻦ ﺣﻞ ﲨﻌﹰﺎ ﻭﺍﻟﺮﻋﺎﻥ ﺍﳌﺘﺎﻟﻴﺎ‬
‫ﻭﺑﺎﻟﺮﻛﺐ ﻳﺄﲤﻮﻥ ﺑﻄﺤﺎﺀ ﻣﻜﺔ ‪ ...‬ﻋﻠﻰ ﺃﺭﻛﺐ ﲢﻜﻰ ﺍﻟﻘﺴﻰ ﺣﻮﺍﻓﻴﺎ‬
‫ﻃﻮﺍﻫﻦ ﻃﻲ ﺍﻟﺒﻴﺪ ﰲ ﻏﻠﺲ ﺍﻟﺪﺟﻰ ‪ ...‬ﻭﻧﺸﺮ ﺍﻟﻔﻴﺎﰲ ﻭﺍﻟﻔﻴﺎﰲ ﻛﻤﺎ ﻫﻴﺎ‬
‫ﻭﻟﻮ ﺃﱐ ﺃﺑﺜﺜﺖ ﻣﺎ ﰊ ﻣﻦ ﺍﳉﻮﻯ ‪ ...‬ﴰﺎﺭﻳﺦ ﺭﺿﻮﻯ ﺃﻭ ﴰﺎﻡ ﺭﺛﻰ ﻟﻴﺎ‬
‫ﻭﺇﻥ ﺃﻃﻮ ﻣﺎ ﺗﻄﻮﻱ ﺍﳉﻮﺍﻧﺢ ﻣﻦ ﻫﻮﻯ ‪ ...‬ﻋﻦ ﺍﻟﻨﺎﺱ ﲣﱪﻫﻢ ﲝﺎﱄ ﺣﺎﻟﻴﺎ‬
‫ﺃﺃﺩﺧﻞ ﲢﺖ ﺍﻟﻀﻴﻢ ﻭﺍﻟﺒﻴﺪ ﻭﺍﻟﺴﺮﻯ ‪ ...‬ﻭﺃﻳﺪﻱ ﺍﳌﻄﺎﻳﺎ ﺍﻟﻨﺎﻋﺠﺎﺕ ﻋﺘﺎﺩﻳﺎ؟‬
‫ﺳﺄﺧﺮﺝ ﻣﻦ ﺟﻠﺒﺎﺏ ﻛﻞ ﻣﻠﻤﺔ ‪ ...‬ﺧﺮﻭﺝ ﺍﳌﻌﻠﻰ ﻭﺍﳌﻨﻴﺢ ﻭﺭﺍﺋﻴﺎ‬
‫ﺇﺫﺍ ﺃﻧﺎ ﻗﺎﺑﻠﺖ ﺍﻹﻣﺎﻡ ﻣﻨﺎﺟﻴﹰﺎ ‪ ...‬ﻟﻪ ﺑﺎﻟﺬﻱ ﻣﻦ ﺭﻳﺐ ﺩﻫﺮﻱ ﻋﻨﺎﻧﻴﺎ‬
‫ﺭﻣﻴﺖ ﺑﺂﻣﺎﱄ ﺇﱃ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ‪ ...‬ﺃﺫﻟﺖ ﻣﺎﺳﻌﻴﻪ ﺍﻷﺳﻮﺩ ﺍﻟﻀﻮﺍﺭﻳﺎ‬
‫ﻭﻣﺎ ﻫﻲ ﺇﻻ ﺭﻭﺣﺔ ﻭﺍﺩﻻﺟﺔ ‪ ...‬ﺗﻨﻴﻞ ﺍﻷﻣﺎﱐ ﺃﻭ ﺗﻘﻴﻢ ﺍﻟﺒﻮﺍﻛﻴﺎ‬
‫ﻭﱄ ﰲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺪﺍﺋﺢ ‪ ...‬ﻣﻸﺕ ﻬﺑﺎ ﺍﻵﻓﺎﻕ ﺣﺴﻦ ﺛﻨﺎﺋﻴﺎ‬
‫ﻯ ‪ ...‬ﻭﻻ ﺷﺎﻛﻴﹰﺎ ﺇﻧﻔﺎﺽ ﺣﺎﱄ ﻭﻣﺎﻟﻴﺎ‬ ‫ﻭﺃﻣﺖ ﰊ ﺍﻵﻣﺎﻝ ﻻ ﻃﺎﻟﺒﹰﺎ ﺟﺪ ً‬
‫ﻭﻟﻜﻨﲏ ﺃﺷﻜﻮ ﻋﺪﻭﹰﺍ ﻣﺴﻠﻄﹰﺎ ‪ ...‬ﻋﻠﻰ ﻋﺪﺍﱐ ﺑﻐﻴﻪ ﻋﻦ ﳎﺎﻟﻴﺎ‬
‫ﺃﻳﺎ ﺍﺑﻦ ﺍﻟﻮﻻﺓ ﺍﻟﻮﺍﺭﺛﲔ ﳏﻤﺪﺍ ‪ ...‬ﺧﻼﻓﺘﻪ ﺩﻭﻥ ﺍﳌﻮﺍﱄ ﻣﻮﺍﻟﻴﺎ‬
‫ﺇﺫﺍ ﻣﺎ ﺍﻋﺘﺰﻣﺖ ﺍﻷﻣﺮ ﺃﺑﺮﻣﺖ ﻓﺘﻠﻪ ‪ ...‬ﻭﱂ ﺗﻚ ﻋﻦ ﺇﻣﻀﺎﺋﻚ ﺍﻟﻌﺰﻡ ﻭﺍﻧﻴﺎ‬
‫ﻓﻼ ﺗﻚ ﻟﻠﻤﻈﻠﻮﻡ ﻧﺎﺩﺍﻙ ﰲ ﺍﻟﺪﺟﻰ ‪ ...‬ﻟﻐﺮﺑﺘﻪ ﻭﺍﻟﺪﻓﻊ ﻟﻠﻈﻠﻢ ﻧﺎﺳﻴﺎ‬
‫ﻭﻫﻲ ﻣﺎﺋﺔ ﻭﲬﺴﻮﻥ ﺑﻴﺘﺎﹰ‪ ،‬ﻓﻴﻬﺎ ﺑﻌﺪ ﺍﳌﺪﺡ‪ :‬ﻣﺎ ﳛﺴﻨﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﺩﺑﻴﺔ‪ ،‬ﻭﻳﺘﺒﺠﺢ ﲟﻌﺮﻓﺘﻪ ﺇﻗﻠﻴﺪﺱ‬
‫ﻭﺃﺷﻜﺎﻟﻪ‪ ،‬ﻭﺯﻳﺎﺩﺍﺕ ﺯﺍﺩﻫﺎ ﰲ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﻭﻟﻪ ﰲ ﺻﻔﺔ ﺍﻟﻠﻴﻞ‪:‬‬
 ‫ﺭﺏ ﻟﻴﻞ ﻛﺎﻟﺒﺤﺮ ﻫﻮ ﹰﻻ ﻭﻛﺎﻟﺪﻩ ‪ ...‬ﺭ ﺍﻣﺘﺪﺍﺩﹰﺍ ﻭﻛﺎﳌﺪﺍﺩ ﺳﻮﺍﺩﺍ‬
‫ﺧﻀﺘﻪ ﻭﺍﻟﻨﺠﻮﻡ ﺗﻮﻗﺪﻥ ﺣﱴ ‪ ...‬ﺃﻃﻔﺄ ﺍﻟﻔﺠﺮ ﺫﻟﻚ ﺍﻹﻳﻘﺎﺩ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﻭﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﻣﻦ ﻗﺼﻴﺪﺓ ﰲ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺩﺍﻭﺩ ﺏ ﲪﺪﺍﻥ‪:‬‬
‫ﺃﻋﻴﺠﻲ ﺑﻨﺎ ﻗﺒﻞ ﺍﻧﺒﺘﺎﺕ ﺣﺒﺎﻟﻚ ‪ ...‬ﲨﺎﻟﻚ ﺇﻥ ﺍﻟﺸﻮﻕ ﺷﻮﻕ ﲨﺎﻟﻚ‬
‫ﻗﻔﻲ ﻭﻗﻔﺔ ﺗﺘﻠﻮ ﻋﻠﻴﻚ ﺃﻭﺍﻣﻬﺎ ‪ ...‬ﺟﻮﺍﻧﺢ ﻻ ﺗﺮﻭﻯ ﺑﻐﲑ ﻧﻮﺍﻟﻚ‬
‫ﻓﻘﺪ ﻃﻠﻌﺖ ﴰﺲ ﺍﻟﻀﺤﻰ ﺑﺄﻭﺍﺭﻫﺎ ‪ ...‬ﻋﻠﻰ ﻣﺴﺘﻈﻼﺕ ﺑﻔﻴﺊ ﻇﻼﻟﻚ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺑﺄﺑﻨﺎﺀ ﲪﺪﺍﻥ ﺍﻟﺬﻳﻦ ﻛﺄﻬﻧﻢ ‪ ...‬ﻣﺼﺎﺑﻴﺢ ﻻﺣﺖ ﰲ ﻟﻴﺎﻝ ﺣﻮﺍﻟﻚ‬
‫ﳍﻢ ﻧﻌﻢ ﻻ ﺃﺳﺘﻘﻞ ﺑﺸﻜﺮﻫﺎ ‪ ...‬ﻭﺇﻥ ﻛﻨﺖ ﻗﺪ ﺳﲑﺗﻪ ﰲ ﺍﳌﺴﺎﻟﻚ‬
‫ﻭﺧﻠﻔﺖ ﻓﻴﻪ ﻣﻦ ﻗﺮﻳﺾ ﺑﺪﺍﺋﻌﹰﺎ ‪ ...‬ﺗﺮﻯ ﺧﻠﻔﹰﺎ ﻣﻦ ﻛﻞ ﺑﺎﻕ ﻭﻫﺎﻟﻚ‬
‫ﻭﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ ﰲ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪:‬‬
‫ﻣﺎ ﺷﺄﻥ ﺩﺍﺭﻙ ﻳﺎ ﻟﻴﻠﻰ ﻧﻨﺎﺟﻴﻬﺎ ‪ ...‬ﻓﻤﺎ ﲡﻴﺐ ﻭﻻ ﺗﺮﻋﻰ ﻟﺪﺍﻋﻴﻬﺎ‬
‫ﺇﻧﺎ ﻋﺸﻴﺔ ﻋﺠﻨﺎ ﺑﺎﳌﻄﻲ ﻬﺑﺎ ‪ ...‬ﻛﻨﺎ ﳓﻴﻴﻚ ﻓﻴﻬﺎ ﻻ ﳓﻴﻴﻬﺎ‬
‫ﻻ ﺗﺮﺳﻠﻲ ﺍﻟﻄﻴﻒ ﺇﻥ ﺍﻟﻄﺮﻑ ﰲ ﺷﻐﻞ ‪ ...‬ﻋﻦ ﺍﻟﻜﺮﻯ ﺑﺪﻣﻮﻉ ﺑﺎﺕ ﳚﺮﻳﻬﺎ‬
‫ﻷﺿﺮﺑﻦ ﺑﺂﻣﺎﱄ ﺇﱃ ﻣﻠﻚ ‪ ...‬ﻳﻘﻞ ﰲ ﻗﺪﺭﻩ ﺍﻟﺪﻧﻴﺎ ﲟﺎ ﻓﻴﻬﺎ‬
‫ﻳﺎ ﺑﻦ ﺍﻟﻮﺯﺍﺭﺓ ﻭﺍﳌﺄﻣﻮﻝ ﺑﻌﺪ ﳍﺎ ‪ ...‬ﰲ ﺳﺎﺋﺮ ﺍﻷﺭﺽ ﺩﺍﻧﻴﻬﺎ ﻭﻗﺎﺻﻴﻬﺎ‬

‫ﻣﺎ ﺑﺎﻝ ﻣﺎ ﺍﺟﺘﺎﺏ ﻋﺮﺽ ﺍﻷﺭﺽ ﻣﻦ ﻣﺪﺣﻲ ‪ ...‬ﺇﻟﻴﻚ ﻳﺴﺮﻱ ﻣﻊ ﺍﻟﺮﻛﺒﺎﻥ ﺳﺎﺭﻳﻬﺎ‬
‫ﱂ ﻳﺄﺗﲏ ﻧﺒﺄ ﻋﻨﻬﺎ ﻭﻻ ﺧﱪ ‪ ...‬ﻭﺍﻟﻴﻮﻡ ﻛﺎﳊﻮﻝ ﱄ ﳑﺎ ﺃﺭﺍﻋﻴﻬﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻣﺎ ﺍﳌﻮﺕ ﻗﺒﻞ ﺍﳌﻮﺕ ﻏﲑ ﺃﻧﲏ ‪ ...‬ﺃﺭﻯ ﺿﺮﻋﹰﺎ ﺑﺎﻟﻌﺴﺮ ﻳﻮﻣﹰﺎ ﻟﺬﻱ ﺍﻟﻴﺴﺮ‬
‫ﻓﺪﻉ ﻗﻮﳍﻢ ﻟﻴﺲ ﺍﻟﺜﺮﺍﺀ ﻣﻦ ﺍﻟﻌﻼ ‪ ...‬ﻓﻤﺎ ﺍﻟﻔﺨﺮ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ ﻫﻮ ﺍﳌﺜﺮﻱ‬
‫ﺇﺫﺍ ﺃﻧﺖ ﱂ ﺗﺒﻞ ﺍﻟﺼﺪﻳﻖ ﻓﻼ ﺗﻜﻦ ‪ ...‬ﻟﻪ ﺁﻣﻨﹰﺎ ﻓﻴﻤﺎ ﳚﻦ ﻣﻦ ﺍﻷﻣﺮ‬
‫ﻓﺈﻥ ﺳﺘﺮﺕ ﺣﺎﻝ ﺍﻣﺮﺉ ﻟﺆﻡ ﺃﺻﻠﻪ ‪ ...‬ﺃﰊ ﺍﻟﻠﺆﻡ ﺇﻻ ﺃﻥ ﻳﺒﲔ ﻣﻊ ﺍﻟﺴﺘﺮ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻋﻠﻰ ﺍﳋﻴﻒ ﻣﻦ ﺃﻛﻨﺎﻑ ﺑﺮﻗﺔ ﺃﻃﻼﻝ ‪ ...‬ﺩﻭﺍﺭﺱ ﻋﻔﺘﻬﺎ ﺑﱪﻗﺔ ﺃﺣﻮﺍﻝ‬
‫ﻭﻣﺒﲏ ﺧﻴﺎﻡ ﻣﻦ ﻓﺮﻳﻖ ﺗﻔﺮﻗﻮﺍ ‪ ...‬ﺃﻳﺎﺩﻱ ﺳﺒﺎ ﻭﺍﻟﺒﲔ ﻟﻠﺸﻤﻞ ﻣﻐﺘﺎﻝ‬
‫ﻭﻫﻦ ﳒﻮﻡ ﻟﻠﻨﺠﻮﻡ ﺿﺮﺍﺋﺮ ‪ ...‬ﻭﻫﻦ ﻷﻛﺪﺍﺭ ﺍﳊﻨﺎﺩﺱ ﺇﻗﺒﺎﻝ‬
‫ﺃﻻ ﺇﻥ ﲡﻮﺍﻝ ﺍﻟﻈﺒﺎﺀ ﺳﻮﺍﳓﹰﺎ ‪ ...‬ﳌﻦ ﻋﺎﰿ ﺍﻟﻮﺟﺪ ﺍﳌﱪﺡ ﺁﺟﺎﻝ‬
‫ﺇﱃ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺟﺎﺫﺑﻨﺎ ﺍﳌﲎ ‪ ...‬ﻭﻣﻦ ﺩﻭﻧﻪ ﺑﻴﺪ ﳜﺐ ﻬﺑﺎ ﺍﻵﻝ‬
‫ﻭﻣﺎﺯﺍﻟﺖ ﺍﻷﻳﺎﻡ ﺗﻀﺤﻚ ﻋﻨﻬﻢ ‪ ...‬ﻭﺗﺸﺮﻕ ﻋﻨﻬﻢ ﺑﺎﳌﻜﺎﺭﻡ ﺃﻓﻌﺎﻝ‬
 ‫ﺃﻭﻟﺌﻚ ﺃﺭﺑﺎﺏ ﺍﻟﻌﻠﻰ ﻭﺑﻨﻮ ﺍﻟﻨﺪﻯ ‪ ...‬ﻭﻗﻮﺍﻝ ﻓﺼﻞ ﻳﻮﻡ ﳎﺪ ﻭﻓﻌﺎﻝ‬
‫ﻫﻢ ﻭﺭﺛﻮﻩ ﺍﳉﻮﺩ ﻭﺍﻟﺒﺬﻝ ﻭﺍﻟﻨﺪﻯ ‪ ...‬ﻓﺰﺍﺩ ﻋﻠﻰ ﻣﺎ ﻭﺭﺛﻮﻩ ﻭﱂ ﻳﺎﻝ‬
‫ﻭﻟﻪ ﻳﺮﺛﻲ ﺍﻟﺒﺤﺘﺮﻱ‪:‬‬
‫ﺗﻌﻮﻟﺖ ﺍﻟﺒﺪﺍﺋﻊ ﻭﺍﻟﻘﺼﻴﺪ ‪ ...‬ﻭﺃﻭﺩﻱ ﺍﻟﺸﻌﺮ ﻣﺬ ﺃﻭﺩﻱ ﺍﻟﻮﻟﻴﺪ‬
‫ﻭﺃﻇﻠﻢ ﺟﺎﻧﺐ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺎﺩﺕ ‪ ...‬ﻭﺟﻮﻩ ﺍﳌﻜﺮﻣﺎﺕ ﻭﻫﻦ ﺳﻮﺩ‬
‫ﻓﻘﻞ ﻟﻠﺪﻫﺮ ﳚﻬﺪ ﰲ ﺍﻟﺮﺯﺍﻳﺎ ‪ ...‬ﻓﻠﻴﺲ ﻭﺭﺍﺀ ﻓﺠﻌﺘﻪ ﻣﺰﻳﺪ‬
‫ﻭﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﲤﻜﻦ ﺣﺐ ﻋﻠﻮﺓ ﻣﻦ ﻓﺆﺍﺩﻱ ‪ ...‬ﻭﻣﻠﻚ ﺃﻣﺮ ﻏﻴﻲ ﻭﺍﻟﺮﺷﺎﺩ‬
‫ﻓﻮﺍﱄ ﺑﲔ ﺩﻣﻌﻲ ﻭﺍﳌﺂﻗﻲ ‪ ...‬ﻭﻋﺎﺩﻯ ﺑﲔ ﺟﻔﻲ ﻭﺍﻟﺮﻗﺎﺩ‬
‫ﻭﻗﺪ ﻃﻠﺐ ﺍﻟﺴﻼﻣﺔ ﰲ ﺳﻠﻴﻤﻰ ‪ ...‬ﺯﻣﺎﻧﹰﺎ ﻭﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺳﻌﺎﺩ‬
‫ﻓﻼ ﻫﺎﺗﻴﻚ ﺃﲪﺪﻫﺎ ﻭﺻﺎ ﹰﻻ ‪ ...‬ﻭﻻ ﻫﺬﻱ ﺍﺭﺗﻀﺎﻫﺎ ﰲ ﺍﻟﻮﺩﺍﺩ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻘﺮﻡ ﺍﻟﺬﻱ ﺃﻉ ‪ ...‬ﻭﺯﻧﺎ ﻓﻴﻪ ﺍﻟﻨﺪﻳﺪ‬
‫ﻭﺃﻋﺎﻧﺘﻪ ﻋﻠﻰ ﺍﳌﺞ ‪ ...‬ﺩ ﻣﺴﺎﻉ ﻭﺟﺪﻭﺩ‬
‫ﻋﺠﻞ ﺍﻟﻨﺠﺢ ﻓﺈﻥ ﺍﻝ ‪ ...‬ﻣﻄﻞ ﺑﺎﻟﻮﻋﺪ ﻭﻋﻴﺪ‬
‫ﻗﺎﻝ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻔﻘﲑ ﺇﻟﻴﻪ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻫﺬﺍ ﻣﻌﲎ ﻋﻦ ﱄ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺃﻗﻒ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﻭﻛﻨﺖ‬
‫ﺃﻋﺠﺐ ﻛﻴﻒ ﻓﺎﺕ ﺍﻷﻭﺍﺋﻞ ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﻣﻄﺎﺑﻘﺔ ﺍﻟﺘﺠﻨﻴﺲ ﻭﺣﺴﻦ ﺍﳌﻌﲎ ﻣﺪﺓ‪ ،‬ﺣﱴ ﻭﻗﻔﺖ ﻋﻠﻰ ﻣﺎ ﻫﻬﻨﺎ‪،‬‬
‫ﻓﻌﻠﻤﺖ ﺃﻥ ﺃﻛﺜﺮ ﻣﺎ ﻳﻨﺴﺐ ﺇﱃ ﺍﻟﺸﻌﺮﺍﺀ ﻣﻦ ﺍﻟﺴﺮﻗﺎﺕ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺗﻮﺍﺭﺩ ﺍﳋﻮﺍﻃﺮ‪ ،‬ﻭﻭﻗﻮﻉ ﺣﺎﻓﺮ ﻋﻠﻰ ﺣﺎﻓﺮ‪ .‬ﻭﺃﻣﺎ‬
‫ﺃﺑﻴﺎﰐ ﻓﻬﻲ‪:‬‬
‫ﻳﺎ ﺳﻴﺪﹰﺍ ﺑﺬ ﻣﻦ ﳝﺸﻲ ﻋﻠﻰ ﻗﺪﻡ ‪ ...‬ﻋﻠﻤﹰﺎ ﻭﺣﻠﻤﹰﺎ ﻭﺁﺑﺎﺀ ﻭﺃﺟﺪﺍﺩﺍ‬
‫ﻣﺎﺫﺍ ﺩﻋﺎﻙ ﺇﱃ ﻭﻋﺪ ﺗﺼﲑﻩ ‪ ...‬ﺑﺎﳋﻠﻒ ﻭﺍﳌﻄﻞ ﻭﺍﻟﺘﺴﻮﻳﻒ ﺇﻳﻌﺎﺩﺍ‬
‫ﻻ ﺗﻌﺠﻠﻦ ﺑﻮﻋﺪ ﰒ ﲣﻠﻔﻪ ‪ ...‬ﻓﻴﺜﻤﺮ ﺍﳌﻄﻞ ﺑﻌﺪ ﺍﻟﻮﺩ ﺃﺣﻘﺎﺩﺍ‬
‫ﻓﺎﻟﻮﻋﺪ ﺑﺰﺭ ﻭﻟﻄﻒ ﺍﻟﻘﻮﻝ ﻣﻨﺒﺘﻪ ‪ ...‬ﻭﻟﻴﺲ ﳚﺪﻱ ﺇﺫﺍ ﱂ ﻳﻠﻖ ﺣﺼﺎﺩﺍ‬

‫ﺟﻌﻔﺮ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﳊﺪﺍﺩ‬

‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻛﺘﺐ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻠﻐﺔ ﻭﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻛﺘﺐ ﺃﰊ ﻋﺒﻴﺪﺓ ﳑﺎ ﲰﻌﻪ‬
‫ﻣﻦ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺘﻐﻠﱯ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺛﻘﺎﺕ ﺍﳌﺴﻠﻤﲔ ﻭﺃﺣﺒﺎﺭﻫﻢ‪ .‬ﻣﺎﺕ ﻟﺜﻼﺙ ﺧﻠﻮﻥ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﺳﻨﺔ‬
‫ﺗﺴﻊ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺩﻓﻦ ﺑﻘﺮﺏ ﻣﻨﺰﻟﻪ ﻇﻬﺮ ﻗﻨﻄﺮﺓ ﺍﻟﱪﺩﺍﻥ‪.‬‬

‫ﺟﻌﻔﺮ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﺑﻦ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺍﻟﺪﻳﻨﻮﺭﻱ‬

 ‫ﺃﺑﻮ ﳏﻤﺪ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻦ ﺷﺎﺫﺍﻥ‪ ،‬ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﻲ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺟﻠﺪ ﺑﻦ ﲨﻞ ﺍﻟﺮﺍﻭﻳﺔ‬

‫ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﺫﻛﺮﻩ ﰲ ﻛﺘﺎﺏ ﺗﺮﲨﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻹﺳﻨﺎﺩ ﺇﻟﻴﻪ ﻛﺜﲑ‪،‬‬
‫ﻭﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﻇﺎﻫﺮﺓ ﺷﻬﲑﺓ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﺗﺪﻝ ﻋﻠﻴﻪ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﻳﺮﻭﻳﻬﺎ‪ ،‬ﻋﻼﻣﺔ ﺑﺄﺧﺒﺎﺭ ﺍﻟﻌﺮﺏ ﻭﺃﺷﻌﺎﺭﻫﺎ ﻋﺎﺭﻓﹰﺎ‬
‫ﺑﺄﻳﺎﻣﻬﺎ ﻭﺃﻧﺴﺎﻬﺑﺎ‪.‬‬

‫ﺟﻨﺎﺩ ﺑﻦ ﻭﺍﺻﻞ ﺍﻟﻜﻮﰲ‬

‫ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﺑﻮ ﻭﺍﺻﻞ‪ ،‬ﻣﻮﱃ ﺑﲏ ﻋﺎﺿﺪﺓ‪ ،‬ﻣﻦ ﺭﻭﺍﺓ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻷﺷﻌﺎﺭ‪ ،‬ﻻ ﻋﻠﻢ ﻟﻪ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﺼﺤﻒ ﻭﻳﻜﺴﺮ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻻ ﳝﻴﺰ ﺑﲔ ﺍﻷﻋﺎﺭﻳﺾ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻓﻴﺨﻠﻂ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ .‬ﻭﻫﻮ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻮﻓﻴﲔ‬
‫ﺍﻟﻘﺪﻣﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﳊﻔﻆ ﰲ ﻗﻴﺎﺱ ﲪﺎﺩ ﺍﻟﺮﺍﻭﻳﺔ‪.‬‬

‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﻤﺮﻭ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻄﻮﺳﻲ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﻛﺎﻧﻮﺍ‬
‫ﻳﺸﻜﻮﻥ ﺑﺎﻟﻜﻮﻓﺔ ﰲ ﺷﻌﺮ‪ ،‬ﻭﻻ ﻳﻌﺰﺏ ﻋﻨﻬﻢ ﺍﺳﻢ ﺷﺎﻋﺮ‪ ،‬ﺇﻻ ﺳﺄﻟﻮﺍ ﻋﻨﻪ ﺟﻨﺎﺩﺍﹰ‪ ،‬ﻓﻮﺟﺪﻭﻩ ﻟﺬﻟﻚ ﺣﺎﻓﻈﺎﹰ‪ ،‬ﻭﺑﻪ‬
‫ﻋﺎﺭﻓﹰﺎ ﻋﻠﻰ ﳊﻦ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﻠﺤﻦ ﺟﺪﺍﹰ‪ ،‬ﻓﻮﻕ ﳊﻦ ﲪﺎﺩ‪ ،‬ﻭﺭﲟﺎ ﻗﺎﻝ ﻣﻦ ﺍﻟﺸﻌﺮ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺒﻴﺘﲔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ‪ :‬ﺍﺗﻜﻞ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻋﻠﻰ ﲪﺎﺩ ﻭﺟﻨﺎﺩ‪ ،‬ﻓﻔﺴﺪﺕ ﺭﻭﺍﻳﺎﻬﺗﻢ ﻣﻦ ﺭﺟﻠﲔ‪ ،‬ﻛﺎﻧﺎ ﻳﺮﻭﻳﺎﻥ ﻻ ﻳﺪﺭﻳﺎﻥ‪،‬‬
‫ﻛﺜﺮﺕ ﺭﻭﺍﻳﺎﻬﺗﻤﺎ ﻭﻗﻞ ﻋﻠﻤﻬﻤﺎ‪ .‬ﻭﺣﺪﺙ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﻋﻦ ﺟﺒﻠﺔ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﻮﰲ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﻣﺮﺭﺕ‬
‫ﲜﻨﺎﺩ ﻣﻮﱃ ﺍﻟﻌﺎﺿﺪﻳﲔ ﻭﻫﻮ ﻳﻨﺸﺪ‪:‬‬
‫ﺇﻋﻠﻢ ﺑﺄﻥ ﺍﳊﻖ ﻣﺮﻛﺒﻪ ‪ ...‬ﺇﻻ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺘﻘﻰ ﻣﺴﺘﺼﻌﺐ‬
‫ﻓﺎﻗﺪﺭ ﺑﺬﺭﻋﻚ ﰲ ﺍﻷﻣﻮﺭ ﻓﺈﳕﺎ ‪ ...‬ﺭﺯﻕ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﳍﺎ ﻳﺘﺴﺒﺐ‬
‫ﻓﻘﻠﺖ‪ :‬ﺃﺑﺮﻗﺖ ﻳﺎ ﺟﻨﺎﺩ؟ ﻗﺎﻝ‪ :‬ﻭﺃﱐ ﺫﻟﻚ؟ ﻗﻠﺖ‪ :‬ﰲ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻠﻢ ﻳﺴﺘﱭ ﺫﻟﻚ‪ ،‬ﻓﺘﺮﻛﺘﻪ ﻭﺍﻧﺼﺮﻓﺖ‪.‬‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ‪ :‬ﻭﺇﳕﺎ ﺃﻧﻜﺮ ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﺒﻴﺖ ﺍﻷﻭﻝ ﻳﻨﻘﺺ ﻣﻦ ﻋﺮﻭﺿﻪ ﻭﺗﺪ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺗﺎﻡ ﻓﻜﺴﺮﻩ ﻭﱂ ﻳﻌﻠﻢ‪ .‬ﻭﺍﻟﻌﺮﺏ‬
‫ﻻ ﺗﻐﻠﻂ ﲟﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﺇﳕﺎ ﻳﻐﻠﻄﻮﻥ ﺑﺄﻥ ﻳﺪﺧﻠﻮﺍ ﻋﺮﻭﺿﲔ ﰲ ﺿﺮﺏ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﻌﺮ ﻟﺘﺸﺎﻬﺑﻬﻤﺎ‪ ..‬ﻓﺄﻣﺎ ﻫﺬﺍ‪:‬‬
‫ﻓﺎﻟﺼﻮﺍﺏ ﻓﻴﻪ ﺃﻥ ﻳﻘﻮﻝ‪:‬‬
‫ﺇﻋﻠﻢ ﺑﺄﻥ ﺍﳊﻖ ﻣﺮﻛﺐ ﻇﻬﺮﻩ ‪ ...‬ﺇﻻ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺘﻘﻰ ﻣﺴﺘﺼﻌﺐ‬
‫ﻭﻣﻌﲎ ﻗﻮﻟﻪ ﺃﺑﺮﻗﺖ‪ :‬ﺧﻠﻄﺖ ﺑﻴﺘﹰﺎ ﻣﻜﺴﻮﺭﹰﺍ ﺑﺒﻴﺖ ﺻﺤﻴﺢ‪ ،‬ﻓﺼﺎﺭ ﻛﺎﳊﺒﻞ ﺍﻷﺑﺮﻕ ﻋﻠﻰ ﻟﻮﻳﻦ‪ .‬ﻭﺍﻟﱪﻗﺎﺀ ﻣﻦ‬
‫ﺍﻷﺭﺽ ﻭﺍﳊﺠﺎﺭﺓ‪ :‬ﺫﺍﺕ ﻟﻮﻧﲔ‪ :‬ﺳﻮﺍﺩ ﻭﺑﻴﺎﺽ‪.‬‬

‫ﺟﻨﺎﺩﺓ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﳍﺮﻭﻱ‬

 ‫‪،‬‬
‫ﺃﺑﻮ ﺃﺳﺎﻣﺔ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ‪ ،‬ﺷﺎﺋﻊ ﺍﻟﺬﻛﺮ‪ ،‬ﻋﺎﺭﻑ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﻭﺭﻭﻯ‬
‫ﻋﻦ ﺃﰊ ﺃﲪﺪ ﺍﻟﻌﺴﻜﺮﻱ ﻭﺭﻭﻯ ﻋﻨﻪ ﻛﺘﺒﻪ‪ ،‬ﰒ ﻗﺪﻡ ﻣﺼﺮ ﻓﺄﻗﺎﻡ ﻬﺑﺎ‪ ،‬ﺇﱃ ﺃﻥ ﻗﺘﻠﻪ ﺍﳊﺎﻛﻢ ﻣﻦ ﺍﳌﻠﻮﻙ ﺍﳌﺼﺮﻳﺔ‪،‬‬
‫ﺍﳌﻨﺘﺴﺒﺔ ﺇﱃ ﺍﻟﻌﻠﻮﻳﲔ‪ ،‬ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﺫﻛﺮ ﺫﻟﻚ ﺃﺑﻮ ﳏﻤﺪ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﻭﺫﺑﺎﺭﻱ ﰲ ﺗﺎﺭﳜﻪ‪ ،‬ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﰲ ﺣﻮﺍﺩﺙ ﻣﺼﺮ‪ .‬ﻭﺃﺧﺬ ﻋﻨﻪ ﲟﺼﺮ ﺃﺑﻮ ﺳﻬﻞ ﺍﳍﺮﻭﻱ ﻭﻏﲑﻩ‬
‫ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﳎﻠﺴﻪ ﲟﺼﺮ ﰲ ﺟﺎﻣﻊ ﺍﳌﻘﻴﺎﺱ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﻌﻤﻮﺩ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﺘﱪﻭﻥ ﺑﻪ ﺯﻳﺎﺩﺓ‬
‫ﺍﻟﻨﻴﻞ ﻣﻦ ﻧﻘﺼﻪ‪.‬‬
‫ﻭﺍﺗﻔﻖ ﰲ ﺑﻌﺾ ﺍﻟﺴﻨﲔ‪ ،‬ﺃﻥ ﺍﻟﻨﻴﻞ ﱂ ﻳﺰﺩ ﺯﻳﺎﺩﺓ ﺗﺎﻣﺔ‪ ،‬ﻓﻘﻴﻞ ﻟﻠﺤﺎﻛﻢ ﺣﻴﻨﺌﺬ‪ :‬ﺇﻥ ﺟﻨﺎﺩﺓ ﺭﺟﻞ ﻣﺸﺌﻮﻡ‪ ،‬ﻳﻘﻌﺪ ﰲ‬
‫ﺍﳌﻘﻴﺎﺱ ﻭﻳﻠﻘﻲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻳﻌﺰﻡ ﻋﻠﻰ ﺍﻟﻨﻴﻞ ﻓﻠﺬﻟﻚ ﱂ ﻳﺰﺩ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﺣﺪﺓ ﺍﳊﺎﻛﻢ ﻭﻬﺗﻮﺭﻩ‪ ،‬ﻭﻣﺎ ﻋﺮﻑ ﻣﻦ ﺳﻮﺀ‬
‫ﺳﲑﺗﻪ‪ ،‬ﻻ ﻳﺘﺜﺒﺖ ﻓﻴﻤﺎ ﻳﻔﻌﻠﻪ‪ ،‬ﻭﻻ ﻳﺒﺤﺚ ﻋﻦ ﺻﺤﺔ ﻣﺎ ﻳﺒﻠﻐﻪ‪ ،‬ﻓﺄﻣﺮ ﻣﻦ ﺳﺎﻋﺘﻪ ﺑﻘﺘﻠﻪ‪ ،‬ﻓﻘﺘﻠﻪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪-‬‬
‫ﲰﻌﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻣﺼﺮ ﻣﻔﺎﻭﻫﺔ‪ ،‬ﺣﻜﻮﻩ ﻋﻦ ﺍﻷﺛﲑ ﺑﻦ ﺍﻟﺒﻴﺴﺎﱐ‪ ،‬ﺃﺧﻲ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ ﻭﻏﲑﻩ‪ ،‬ﻭﺍﻟﻠﻔﻆ‬
‫ﻳﺰﻳﺪ ﻳﻮﻧﻘﺺ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺟﻬﻢ ﺑﻦ ﺧﻠﻒ ﺍﳌﺎﺯﱐ ﺍﻷﻋﺮﺍﰊ‬

‫‪،‬‬
‫ﻣﻦ ﻣﺎﺯﻥ ﲤﻴﻢ‪ ،‬ﻟﻪ ﺍﺗﺼﺎﻝ ﰲ ﺍﻟﻨﺴﺐ ﺑﺄﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﺍﳌﺎﺯﱐ ﺍﳌﻘﺮﺉ‪ ،‬ﻭﻛﺎﻥ ﺟﻬﻢ ﺭﺍﻭﻳﺔ‪ ،‬ﻋﻼﻣﺔ ﺑﺎﻟﻐﺮﻳﺐ‬
‫ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻋﺼﺮ ﺧﻠﻒ ﺍﻷﲪﺮ‪ ،‬ﻭﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺛﻼﺛﺘﻬﻢ ﻣﺘﻘﺎﺭﺑﲔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺸﻌﺮ‪ .‬ﻭﳉﻬﻢ ﺷﻌﺮ‬
‫ﻣﺸﻬﻮﺭ ﰲ ﺍﳊﺸﺮﺍﺕ ﻭﺍﳉﻮﺍﺭﺡ ﻣﻦ ﺍﻟﻄﲑ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺑﻦ ﻣﻨﺎﺫﺭ ﻗﺎﻝ ﳝﺪﺡ ﺟﻬﻤﹰﺎ‪:‬‬
‫ﲰﻴﺘﻢ ﺁﻝ ﺍﻟﻌﻼﺀ ﻷﻧﻜﻢ ‪ ...‬ﺃﻫﻞ ﺍﻟﻌﻼﺀ ﻭﻣﻌﺪﻥ ﺍﻟﻌﻠﻢ‬
‫ﻭﻟﻘﺪ ﺑﲎ ﺁﻝ ﺍﻟﻌﻼﺀ ﳌﺎﺯﻥ ‪ ...‬ﺑﻴﺘﹰﺎ ﺃﺣﻠﻮﻩ ﻣﻊ ﺍﻟﻨﺠﻢ‬
‫ﻭﺟﻬﻬﻢ ﺍﻟﻘﺎﺋﻞ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺎﺯﱐ ﻳﺼﻒ ﺍﳊﻤﺎﻣﺔ‪:‬‬
‫ﻣﻄﻮﻗﺔ ﻛﺴﺎﻫﺎ ﺍﻟﻞ ‪ ...‬ﻩ ﻃﻮﻗﹰﺎ ﱂ ﻳﻜﻦ ﺫﻫﺒﹰﺎ‬
‫ﲨﻮﺩ ﺍﻟﻌﲔ ﻣﺒﻜﺎﻫﺎ ‪ ...‬ﻳﺰﻳﺪ ﺃﺧﺎ ﺍﳍﻮﻯ ﻧﺼﺒﺎ‬
‫ﻣﻔﺠﻌﺔ ﺑﻜﺖ ﺷﺠﻮﹰﺍ ‪ ...‬ﻓﺒﺖ ﺑﺸﺠﻮﻫﺎ ﻭﺻﺒﺎ‬
‫ﻋﻠﻰ ﻏﺺ ﲤﻴﻞ ﺑﻪ ‪ ...‬ﺟﻨﻮﺏ ﻣﺮﺓ ﻭﺻﺒﺎ‬
‫ﺗﺮﻥ ﻋﻠﻴﻪ ﺇﻣﺎ ﻣﺎ ‪ ...‬ﻝ ﻣﻦ ﺷﻮﻕ ﺃﻭ ﺍﻧﺘﺼﺎﺏ‬
‫ﻭﻣﺎ ﻓﻐﺮﺕ ﻓﻤﹰﺎ ﻭﺑﻜﺖ ‪ ...‬ﺑﻼ ﺩﻣﻊ ﳍﺎ ﺍﻧﺴﻜﺒﺎ‬
‫ﻗﺎﻝ‪ :‬ﻟﻮﻩ ﳜﺎﻃﺐ ﺍﳌﻔﻀﻞ ﺍﻟﻀﱯ ﳌﺎ ﻗﺪﻡ ﺍﻟﺒﺼﺮﺓ‪:‬‬
‫ﺃﻧﺖ ﻛﻮﰲ ﻭﻻ ﻳﺢ ‪ ...‬ﻓﻆ ﻛﻮﰲ ﺻﺪﻳﻘﺎ‬
‫ﱂ ﻳﻜﻦ ﻭﺟﻬﻚ ﻳﺎ ﻛﻮ ‪ ...‬ﰲ ﻟﻠﺨﲑ ﺧﻠﻴﻘﺎ‬
 ‫ﺟﻮﺩﻱ ﺑﻦ ﻋﺜﻤﺎﻥ‬

‫ﱃ ﻵﻝ ﻳﺰﻳﺪ ﺑﻦ ﻃﻠﺤﺔ ﺍﻟﻌﻨﺒﺴﻴﲔ‪ ،‬ﻣﻦ ﺃﻫﻞ ﻣﻮﺭﻭﺭ ﻣﻦ ﺑﻼﺩ ﺍﻟﻐﺮﺏ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻭﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺭﺣﻞ ﺇﱃ‬
‫ﻣﻮ ﹰ‬
‫ﺍﳌﺸﺮﻕ‪ ،‬ﻓﻠﻘﻲ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﻟﻔﺮﺍﺀ ﻭﻏﲑﳘﺎ‪ .‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺃﺩﺧﻞ ﻛﺘﺎﺏ ﺍﻟﻜﺴﺎﺋﻲ ﺇﱃ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺳﻜﻦ ﻗﺮﻃﺒﺔ‬
‫ﺑﻌﺪ ﻗﺪﻭﻣﻪ ﻣﻦ ﺍﳌﺸﺮﻕ‪ ،‬ﻭﰲ ﺣﻠﻘﺘﻪ ﺃﻧﻜﺮ ﻋﻠﻰ ﻋﺒﺎﺱ ﺑﻦ ﻧﺎﺻﺢ ﻗﻮﻟﻪ‪:‬‬
‫ﻳﺸﻬﺪ ﺑﺎﻹﺧﻼﺹ ﻳﺆﺗﻴﻬﺎ ‪ ...‬ﷲ ﻓﻴﻬﺎ ﻭﻫﻮ ﻧﺼﺮﺍﱐ‬

‫ﻓﻠﺤﻦ ﺣﻴﺚ ﱂ ﻳﺸﺪﺩ ﻳﺎﺀ ﺍﻟﻨﺴﺐ‪ .‬ﻭﻛﺎﻥ ﺑﺎﳊﻀﺮﺓ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﻋﺒﺎﺱ ﺑﻦ ﻧﺎﺻﺢ‪ ،‬ﻓﺴﺎﺀﻩ ﺫﻟﻚ‪ ،‬ﻓﻘﺼﺪ‬
‫ﻋﺒﺎﺳﹰﺎ ﻭﻛﺎﻥ ﻣﺴﻜﻨﻪ ﺑﺎﳉﺰﻳﺮﺓ‪ ،‬ﻓﻠﻤﺎ ﻃﻠﻊ ﻋﻠﻰ ﻋﺒﺎﺱ ﻗﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺃﻗﺪﻣﻚ ‪ -‬ﺃﻋﺰﻙ ﺍﷲ ‪ -‬ﰲ ﻫﺬﺍ ﺍﻷﻭﺍﻥ؟ ﻗﺎﻝ‪:‬‬
‫ﺃﻗﺪﻣﲏ ﳊﻨﻚ‪ .‬ﻗﺎﻝ ﻟﻪ ﻋﺒﺎﺱ‪ :‬ﻭﺃﻱ ﳊﻦ؟ ﻓﺄﻋﻠﻤﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻻ ﺃﻧﺸﺪﻫﻢ ﻗﻮﻝ ﻋﻤﺮﺍﻥ ﺍﺑﻦ ﺣﻄﺎﻥ‪:‬‬
‫ﻳﻮﻣﹰﺎ ﳝﺎﻥ ﺇﺫﺍ ﻻﻗﻴﺖ ﺫﺍ ﳝﻦ ‪ ...‬ﻭﺇﻥ ﻟﻘﻴﺖ ﻣﻌﺪﻳﹰﺎ ﻓﻌﺪﻧﺎﱐ‬
‫ﻓﻠﻤﺎ ﲰﻊ ﺍﻟﺒﻴﺖ ﻛﺮ ﺭﺍﺟﻌﹰﺎ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺎﺱ‪ :‬ﻟﻮ ﻧﺰﻟﺖ ﻓﺄﻗﻤﺖ ﻋﻨﺪﻧﺎ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﰊ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺣﺎﺟﺔ‪ ،‬ﰒ ﻗﺪﻡ‬
‫ﻗﺮﻃﺒﺔ‪ ،‬ﻭﺍﺟﺘﻤﻊ ﲜﻮﺩﻱ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﺄﻋﻠﻤﻬﻢ ﻣﺎ ﻗﺎﻝ ﻭﻭﺍﻓﻘﻮﻩ‪.‬‬

‫ﺑﺎﺏ ﺍﳊﺎﺀ‬

‫ﺣﺒﺸﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺷﻌﻴﺐ ﺍﻟﺸﻴﺒﺎﱐ‬

‫ﺃﺑﻮ ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻣﻦ ﺃﻫﻞ ﻭﺍﺳﻂ‪ ،‬ﻣﻦ ﻧﺎﺣﻴﺔ ﺗﻌﺮﻑ ﺑﺎﻷﻓﺸﻮﻟﻴﺔ‪ .‬ﻣﺎﺕ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﺳﻨﺔ ﲬﺲ‬
‫ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻭﻛﺎﻥ ﻗﺪ ﻭﺭﺩ ﻭﺍﺳﻂ‪ ،‬ﻭﻗﺮﺃ ﻬﺑﺎ ﺍﻟﻘﺮﺁﻥ ﻭﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻨﺤﻮ‪ ،‬ﰒ ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻭﺃﻗﺎﻡ ﻬﺑﺎ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻰ‬
‫ﺍﺑﻦ ﺍﻟﺸﺠﺮﻱ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﳉﻮﺍﻟﻴﻘﻲ‪ ،‬ﻭﲰﻊ ﻣﻨﻬﻤﺎ ﻭﻣﻦ ﻗﺎﺿﻲ ﺍﳌﺎﺭﺳﺘﺎﻥ‪ .‬ﻭﻛﺎﻥ‬
‫ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﲣﺮﺝ ﺑﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ‪ ،‬ﻛﻤﺼﺪﻕ ﺑﻦ ﺷﺒﻴﺐ‪ ،‬ﻭﻛﺎﻥ ﳛﺴﻦ ﺍﻟﺜﺎﺀ ﻋﻠﻴﻪ‬
‫ﻭﻳﻘﻮﻝ‪ :‬ﺑﻪ ﲣﺮﺟﺖ‪ ،‬ﻷﻥ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺍﳋﺸﺎﺏ‪ ،‬ﻛﺎﻥ ﻣﺸﻐﻮ ﹰﻻ ﻋﻨﺎ‪ ،‬ﻭﻳﺾ ﻋﻠﻴﻨﺎ ﺑﻌﻠﻤﻪ‪ ،‬ﻓﻜﺎﻥ ﺍﻧﻌﻜﺎﻓﻨﺎ ﻋﻠﻰ‬
‫ﺣﺒﺸﻲ‪ .‬ﻭﻛﺎﻥ ﻣﻊ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﺫﺍ ﺧﺮﺝ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺑﻐﲑ ﻗﺎﺋﺪ ﻻ ﻳﻬﺘﺪﻱ ﻛﻤﺎ ﻳﻬﺘﺪﻱ ﺍﻟﻌﻤﻴﺎ‪ ،‬ﺣﱴ ﺳﻮﻕ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺄﺗﻴﻪ ﰲ ﻛﻞ ﻟﻴﻠﺔ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﻣﻨﺰﻟﻪ‪.‬‬

‫ﺣﺒﻴﺶ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﺑﻮ ﻗﻼﺑﺔ‬

‫ﻭﻗﻴﻞ‪ :‬ﺣﺒﻴﺶ ﺑﻦ ﻣﻨﻘﺬ‪ .‬ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ ﺍﻟﻔﻬﻤﺔ‪ .‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﺻﻤﻌﻲ ﳑﺎﻇﺔ ﻷﺟﻞ ﺍﳌﺬﻫﺐ‪ ،‬ﻷﻥ‬
‫ﺍﻷﺻﻤﻌﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻛﺎﻥ ﺳﻨﻴﹰﺎ ﺣﺴﻦ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻗﻼﺑﺔ ﺷﻴﻌﻴﹰﺎ ﺭﺍﻓﻀﻴﺎﹰ‪ ،‬ﻭﳌﺎ ﺑﻠﻐﺘﻪ ﻭﻓﺎﺓ ﺍﻷﺻﻤﻌﻲ‬
‫ﴰﺖ ﺑﻪ ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻗﻮﻝ ﳌﺎ ﺟﺎﺀﱐ ﻧﻌﻴﻪ ‪ ...‬ﺑﻌﺪﹰﺍ ﻭﺳﺤﻘﹰﺎ ﻟﻚ ﻣﻦ ﻫﺎﻟﻚ‬
‫ﻳﺎ ﺷﺮ ﻣﻴﺖ ﺧﺮﺟﺖ ﻧﻔﺴﻪ ‪ ...‬ﻭﺷﺮ ﻣﺪﻓﻮﻉ ﺇﱃ ﻣﺎﻟﻚ‪.‬‬
 ‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﻓﻴﻪ‪:‬‬
‫ﻟﻌﻦ ﺍﷲ ﺃﻋﻈﻤﹰﺎ ﲪﻠﻮﻫﺎ ‪ ...‬ﳓﻮ ﺩﺍﺭ ﺍﻟﺒﻠﻰ ﻋﻠﻰ ﺧﺸﺒﺎﺕ‬
‫ﺃﻋﻈﻤﹰﺎ ﺗﺒﻐﺾ ﺍﻟﻨﱯ ﻭﺃﻫﻞ ﺍﻟﱯ ‪ ...‬ﺕ ﻭﺍﻟﻄﻴﺒﲔ ﻭﺍﻟﻄﻴﺒﺎﺕ‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﻗﻼﺑﺔ ﺻﺪﻳﻘﹰﺎ ﻟﻌﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﺍﳌﻌﺬﻝ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﳎﺎﻟﺴﺔ ﻭﳑﺎﺯﺣﺔ‪ ،‬ﻭﻟﻪ ﻣﻌﻪ ﺃﺧﺒﺎﺭ‪.‬‬
‫ﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﻧﺸﺪﺕ ﺃﺑﺎ ﻗﻼﺑﺔ ﻗﻮﱄ ﻓﻴﻪ‪:‬‬
‫ﻳﺎ ﺭﺏ ﺇﻥ ﻛﺎﻥ ﺃﺑﻮ ﻗﻼﺑﺔ ‪ ...‬ﻳﺸﺘﻢ ﰲ ﺧﻠﻮﺗﻪ ﺍﻟﺼﺤﺎﺑ ْﻪ‬
‫ﻓﺎﺑﻌﺚ ﻋﻠﻴﻪ ﻋﻘﺮﺑﹰﺎ ﺩﺑﺎﺑ ْﻪ ‪ ...‬ﺗﻠﺴﻌﻪ ﰲ ﻃﺮﻑ ﺍﻟﺴﺒﺎﺑ ْﻪ‬
‫ﻭﺍﻗﺮﻥ ﺇﻟﻴﻪ ﺣﻴﺔ ﻣﻨﺴﺎﺑ ْﻪ ‪ ...‬ﻭﺍﺑﻌﺚ ﻋﻠﻰ ﺟﻮﺧﺎﻧﻪ ﺳﻨﺠﺎﺑ ْﻪ‬
‫ﻗﺎﻝ‪ :‬ﻭﺍﺑﻮ ﻗﻼﺑﺔ ﺳﺎﻛﺖ‪ .‬ﻓﻠﻤﺎ ﻗﻠﺖ‪ :‬ﻭﺍﺑﻌﺚ ﻋﻠﻰ ﺟﻮﺧﺎﻧﻪ ﺳﻨﺠﺎﺑﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﷲ ﺍﷲ‪ ،‬ﻟﻴﺲ ﻣﻊ ﺫﻫﺎﺏ ﺍﳋﲑ‬
‫ﻋﻤﻞ‪ .‬ﺣﺪﺙ ﺍﳌﱪﺩ ﰲ ﺍﻟﺮﻭﺿﺔ‪ ،‬ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﺑﻦ ﺍﳌﻌﺬﻝ ﻗﺎﻝ‪ :‬ﺟﺌﺖ ﺃﺑﺎ ﻗﻼﺑﺔ ﺍﳉﺮﻣﻲ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ‬
‫ﺍﻟﻔﻬﻤﺔ‪ ،‬ﻭﻣﻌﻪ ﺍﻷﺭﺟﻮﺯﺓ ﺍﻟﱵ ﻧﺴﺒﺖ ﺇﱃ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﻬﺗﺰﺃ ﻣﲏ ﺃﺧﺖ ﺁﻝ ﻃﻴﺴﻠ ْﻪ ‪ ...‬ﻗﺎﻟﺖ ﺃﺭﺍﻩ ﻛﺎﻟﻠﻘﻲ ﻻ ﺷﻲﺀ ﻟ ْﻪ‬
‫ﻗﺎﻝ‪ :‬ﻓﺴﺄﻟﺘﻪ ﺃﻥ ﻳﺪﻓﻌﻬﺎ ﺇﱄ‪ ،‬ﻓﺄﰉ‪ .‬ﻓﻌﻤﻠﺖ ﺃﺭﺟﻮﺯﰐ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
‫ﻬﺗﺰﺃ ﻣﲏ ﻭﻫﻲ ﺭﻭﺩ ﻃﻠ ْﻪ ‪ ...‬ﺃﻥ ﺭﺃﺕ ﺍﻷﺣﻨﺎﺀ ﻣﻘﻔﻌﻠ ْﻪ‬
‫ﻗﺎﻟﺖ ﺃﺭﻯ ﺷﻴﺐ ﺍﻟﻌﺬﺍﺭ ﺍﺣﺘﻠ ْﻪ ‪ ...‬ﻭﺍﻟﻮﺭﺩ ﻣﻦ ﻣﺎﺀ ﺍﻟﲑﻧﺎ ﺣﻠ ْﻪ‬
‫ﻗﺎﻝ‪ :‬ﻭﺩﻓﻌﺘﻬﺎ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻬﻧﺎ ﻟﺒﻌﺾ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻭﺃﺧﺬﺕ ﻣﻨﻪ ﺗﻠﻚ‪ ،‬ﰒ ﻣﻀﻰ ﺃﺑﻮ ﻗﻼﺑﺔ ﺇﱃ ﺍﻷﺻﻤﻌﻲ ﻳﺴﺄﻟﻪ ﻋﻦ‬
‫ﻏﺮﻳﺒﻬﺎ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﳌﻦ ﻫﺬﻩ؟ ﻗﺎﻝ‪ :‬ﻟﺒﻌﺾ ﺍﻷﻋﺮﺍﺏ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻭﳛﻚ‪ ،‬ﻫﺬﻩ ﻟﺒﻌﺾ ﺍﻟﺪﺟﺎﻟﲔ ﺩﻟﺴﻬﺎ ﻋﻠﻴﻚ‪ ،‬ﺃﻣﺎ‬
‫ﺗﺮﻯ ﻓﻴﻬﺎ ﻛﻴﺖ ﻭﻛﻴﺖ ﻭﻛﻴﺖ؟ ﻗﺎﻝ‪ :‬ﻓﺨﺰﻱ ﺃﺑﻮ ﻗﻼﺑﺔ ﻭﺍﺳﺘﺤﻲ‪.‬‬

‫ﺣﺒﻴﺶ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻀﱯ‬

‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﻟﻠﻤﺘﻮﻛﻞ‪ ،‬ﻭﺫﻛﺮ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﺷﻴﺎﺀ ﱂ ﻳﺬﻛﺮﻫﺎ ﻏﺴﺤﺎﻕ‪ ،‬ﻭﻻ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﻧﺎﻧﺔ‪ ،‬ﻭﺫﻛﺮ ﻣﻦ ﺃﲰﺎﺀ ﺍﳌﻐﻨﻴﲔ ﻭﺍﳌﻐﻨﻴﺎﺕ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ﻛﻞ ﻃﺮﻳﻒ ﻏﺮﻳﺐ‪ .‬ﻭﻟﻪ‪ :‬ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﻋﻠﻰ‬
‫ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‪ ،‬ﻭﻛﺘﺎﺏ ﳎﻴﺪﺍﺕ ﺍﳌﻐﻨﻴﺎﺕ‪.‬‬

‫ﺣﺴﺎﻥ ﺑﻦ ﻣﺎﻟﻚ‪،‬ﺍﻟﻠﻐﻮﻱ ﺍﻷﻧﺪﻟﺴﻲ‬

‫ﺑﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﺍﻟﻠﻐﻮﻱ ﺍﻷﻧﺪﻟﺴﻲ ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻋﺒﺪﺓ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺃﻫﻞ ﺑﻴﺖ ﺟﻼﻟﺔ ﻭﻭﺯﺍﺭﺓ‪.‬‬
‫ﻣﺎﺕ ﻋﻦ ﺳﻦ ﻋﺎﻟﻴﺔ‪ .‬ﻗﻴﻞ‪ :‬ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻟﻪ ﻛﺘﺎﺏ ﻋﻠﻰ ﻣﺜﺎﻝ ﻛﺘﺎﺏ ﺃﰊ ﺍﻟﺴﺮﻱ ﺳﻬﻞ ﺑﻦ ﺃﰊ ﻏﺎﻟﺐ‪،‬‬
‫ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﰲ ﺃﻳﺎﻡ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﲰﺎﻩ ﻛﺘﺎﺏ ﺭﺑﻴﻌﺔ ﻭﻋﻘﻴﻞ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﺣﺴﻦ ﻣﺎ ﺃﻟﻒ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ‬
‫ﺃﺷﻌﺎﺭﻩ ﺛﻼﲦﺎﺋﺔ ﺑﻴﺖ‪ .‬ﻭﺫﺍﻙ ﺃﻧﻪ ﺩﺧﻞ ﻋﻠﻰ ﺍﳌﻨﺼﻮﺭ ﺑﻦ ﺃﰊ ﻋﺎﻣﺮ‪ ،‬ﻭﺑﲔ ﻳﺪﻳﻪ ﻛﺘﺎﺏ ﺍﻟﺴﺮﻱ‪ ،‬ﻭﻫﻮ ﻣﻌﺠﺐ ﺑﻪ‪،‬‬
‫ﻓﺨﺮﺝ ﻣﻦ ﻋﻨﺪﻩ ﻭﻋﻤﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻓﺮﻍ ﻣﻨﻪ ﺗﺄﻟﻴﻔﹰﺎ ﻭﻧﺴﺨﺎﹰ‪ ،‬ﻭﺟﺎﺀ ﺑﻪ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﳉﻤﻌﺔ‬
 ‫ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺃﺭﺍﻩ ﺇﻳﺎﻩ‪ ،‬ﻓﺴﺮ ﺑﻪ ﻭﻭﺻﻠﻪ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺘﺐ ﺃﺑﻮ ﻋﺒﺪﺓ ﻟﻠﻤﺴﺘﻈﻬﺮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳉﺒﺎﺭ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺘﺎﺟﺮ‪ ،‬ﺍﳌﺴﻤﻰ ﺑﺎﳋﻼﻓﺔ ﺃﻳﺎﻡ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﺳﺘﻮﺯﺭﻩ‪:‬‬
‫ﺇﺫﺍ ﻏﺒﺖ ﱂ ﺃﺣﻀﺮ ﻭﺇﻥ ﺟﺌﺖ ﱂ ﺃﺳﻞ ‪ ...‬ﻓﺴﻴﺎﻥ ﻣﲏ ﻣﺸﻬﺪ ﻭﻣﻐﻴﺐ‬
‫ﻓﺄﺻﺒﺤﺖ ﺗﻴﻤﻴﹰﺎ ﻭﻣﺎ ﻛﻨﺖ ﻗﺒﻠﻬﺎ ‪ ...‬ﻟﺘﻴﻢ ﻭﻟﻜﻦ ﺍﻟﺸﺒﻴﻪ ﻧﺴﻴﺐ‬
‫ﺃﺷﺎﺭ ﰲ ﻫﺬﺍ ﻻﺑﻴﺖ ﺇﱃ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﻳﻘﻀﻰ ﺍﻷﻣﺮ ﺣﲔ ﺗﻐﻴﺐ ﺗﻴﻢ ‪ ...‬ﻭﻻ ﻳﺴﺄﺫﻧﻮﻥ ﻭﻫﻢ ﺷﻬﻮﺩ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺧﺎﻗﺎﻥ‪ :‬ﻭﻛﺎﻥ ﻷﰊ ﻋﺒﺪﺓ ﺃﻳﺎﻡ ﺍﻟﻔﺘﻨﺔ ﺣﲔ ﺃﺩﺟﺖ ﺍﻟﻔﺘﻨﺔ ﻟﻴﻠﻬﺎ‪ ،‬ﻭﺃﺯﺟﺖ ﺇﺑﻠﻬﺎ ﻭﺧﻴﻠﻬﺎ‪ .‬ﺍﻏﺘﺮﺍﺏ‬
‫ﻛﺎﻏﺘﺮﺍﺏ ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﻀﺎﺽ‪ ،‬ﻭﺍﺿﻄﺮﺍﺏ ﺑﲔ ﺍﳌﻮﺍﱄ ﻭﺍﳌﻮﺍﺽ‪ ،‬ﻛﺎﳊﻴﺔ ﺍﻟﻨﻀﻨﺎﺽ‪ ،‬ﰒ ﺍﺷﺘﻬﺮ ﺑﻌﺪ‪ ،‬ﻭﺍﻓﺘﺮ ﻟﻪ‬
‫ﺍﻟﺴﻌﺪ‪ ،‬ﻭﰲ ﺗﻠﻚ ﺍﳌﺪﺓ ﻳﻘﻮﻝ ﻳﺘﺸﻮﻕ ﺇﱃ ﺃﻫﻠﻪ‪:‬‬
‫ﺳﻘﻰ ﺑﻠﺪﹰﺍ ﺃﻫﻠﻲ ﺑﻪ ﻭﺃﻗﺎﺭﰊ ‪ ...‬ﻏﻮﺍﺩ ﺑﺄﺛﻘﺎﻝ ﺍﳊﻴﺎ ﻭﺭﻭﺍﺋﺢ‬
‫ﻭﻫﺒﺖ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻌﺸﻲ ﻭﺑﺎﻟﻀﺤﻰ ‪ ...‬ﻧﻮﺍﺳﻢ ﻣﻦ ﺑﺮﺩ ﺍﻟﻈﻼﻝ ﻓﻮﺍﺋﺢ‬
‫ﺗﺬﻛﺮﻬﺗﻢ‪ ،‬ﻭﺍﻟﻨﺄﻱ ﻗﺪ ﺣﺎﻝ ﺩﻭﻬﻧﻢ ‪ ...‬ﻭﱂ ﺃﻧﺲ ﻟﻜﻦ ﺃﻭﻗﺪ ﺍﻟﻘﻠﺐ ﻻﻓﺢ‬
‫ﻭﳑﺎ ﺷﺠﺎﱐ ﻫﺎﺗﻒ ﻓﻮﻕ ﺃﻳﻜﺔ ‪ ...‬ﻳﻨﻮﺡ ﻭﱂ ﻳﻌﻠﻢ ﲟﺎ ﻫﻮ ﻧﺎﺋﺢ‬
‫ﻓﻘﻠﺖ‪ :‬ﺍﺗﺌﺪ ﻳﻜﻔﻴﻚ ﺃﱐ ﻧﺎﺯﺡ ‪ ...‬ﻭﺃﻥ ﺍﻟﺬﻱ ﺃﻫﻮﺍﻩ ﻋﲏ ﻧﺎﺯﺡ‬
‫ﻭﱄ ﺻﺒﻴﺔ ﻣﺜﻞ ﺍﻟﻔﺮﺍﺥ ﺑﻘﻔﺮﺓ ‪ ...‬ﻣﻀﻰ ﺣﺎﺿﻨﺎﻫﺎ ﻓﺎﻃﺤﺘﻬﺎ ﺍﻟﻄﻮﺍﺋﺢ‬
‫ﺇﺫﺍ ﻋﺼﻔﺖ ﺭﻳﺢ ﺃﻗﺎﻣﺖ ﺭﺅﻭﺳﻬﺎ ‪ ...‬ﻓﻠﻢ ﺗﻠﻘﻬﺎ ﺇﻻ ﻃﻴﻮﺭ ﺑﻮﺍﺭﺡ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺯﻭﻻﻕ‬

‫ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻫﻮ ﺍﳊﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺑﻦ ﺍﳊﺴﻦ ﺍﺑﻦ ﻋﻠﻲ‪ ،‬ﺏ ﺧﻠﻒ‪ ،‬ﺑﻦ ﺭﺍﺷﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ‬
‫ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺍﺑﻦ ﺯﻭﻻﻕ ﺍﳌﺼﺮﻱ ﺍﻟﻠﻴﲏ‪ ،‬ﻣﻦ ﺃﻋﻴﺎﻥ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﻣﺼﺮ‪ ،‬ﻭﻭﺟﻮﻩ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻬﻢ‪ .‬ﻭﻟﻪ ﻋﺪﺓ ﺗﺼﺎﻧﻴﻒ‬
‫ﰲ ﺗﻮﺍﺭﻳﺦ ﺍﳌﺼﺮﻳﺔ‪ .‬ﻣﺎﺕ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﳋﻤﺲ ﺑﻘﲔ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﺳﻨﺔ ﺳﺖ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﺃﻳﺎﻡ‬
‫ﺍﳌﺘﻠﻘﺐ ﺑﺎﻟﻌﺰﻳﺰ ﺑﺎﷲ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﺳﻨﺔ ﺳﺒﻊ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﺍﻷﻭﻝ‬
‫ﺃﻇﻬﺮ‪ .‬ﻭﻛﺎﻥ ﶈﺒﺘﻪ ﻟﻠﺘﻮﺍﺭﻳﺦ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﲨﻌﻬﺎ ﻭﻛﺘﺒﻬﺎ‪ ،‬ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻨﺸﺪ‪:‬‬
‫ﻣﺎﺯﻟﺖ ﺗﻜﺘﺐ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﳎﺘﻬﺪﹰﺍ ‪ ...‬ﺣﱴ ﺭﺃﻳﺘﻚ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻜﺘﻮﺑﺎ‬

‫ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺳﲑﺓ ﳏﻤﺪ ﺑﻦ ﻃﻔﺞ ﺍﻷﺧﺸﻴﺪ‪ ،‬ﻛﺘﺎﺏ ﺳﲑﺓ ﺟﻮﻫﺮ‪ ،‬ﻛﺘﺎﺏ ﺳﲑﺓ ﺍﳌﺎﺫﺭﺍﺋﻴﲔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﺍﻟﺴﻨﲔ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﻣﺼﺮ‪ ،‬ﻛﺘﺎﺏ ﺳﲑﺓ ﻛﺎﻓﻮﺭ‪ ،‬ﻛﺘﺎﺏ ﺳﲑﺓ ﺍﳌﻌﺰ‪ ،‬ﻛﺘﺎﺏ ﺳﲑﺓ ﺍﻟﻌﺰﻳﺰ‪،‬‬
‫ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﻛﺎﻥ ﻗﺪ ﲰﻊ ﺍﳊﺪﻳﺚ ﻭﺭﻭﺍﻩ‪ ،‬ﻓﺴﻤﻊ ﻣﻨﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺒﺎﻥ‪ ،‬ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﺑﻦ ﺻﺪﻗﺔ ﻭﻏﲑﻩ‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﺯﻭﻻﻕ ﰲ ﻛﺘﺎﺏ ﺳﲑﺓ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺘﻐﻠﺐ ﻋﻠﻰ ﻣﺼﺮ‪ ،‬ﺍﳌﺘﺴﺐ ﺇﱃ ﺍﻟﻌﻠﻮﻳﲔ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﺣﺎﻛﻴﹰﺎ ﻋﻦ‬
‫ﻧﻔﺴﻪ ﻗﺎﻝ‪ :‬ﳌﺎ ﺧﻠﻊ ﻋﻠﻰ ﺍﻟﻮﺯﻳﺮ ﻳﻌﻘﻮﺏ ﺑﻦ ﻛﻠﺲ‪ ،‬ﻭﻛﺎﻥ ﻳﻬﻮﺩﻳﹰﺎ ﻓﺄﺳﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻣﻜﻴﻨﹰﺎ ﻣﻦ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻓﻠﻤﺎ ﺃﺳﻠﻢ‬
‫ﻗﻠﺪﻩ ﻭﺯﺍﺭﺗﻪ‪ ،‬ﻭﺧﻠﻊ ﻋﻠﻴﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺯﻭﻻﻕ‪ :‬ﻭﻛﻨﺖ ﺣﺎﺿﺮﹰﺍ ﳎﻠﺴﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﺭﻭﻯ ﺍﻷﻋﻤﺶ ﻋﻦ‬
 ‫ﺯﻳﺪ ﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﻟﺼﺎﺩﻕ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺇﻥ‬
‫ﺍﻟﺸﻘﻲ ﻣﻦ ﺷﻘﻲ ﰲ ﺑﻄﻦ ﺃﻣﻪ‪ ،‬ﻭﺍﻟﺴﻌﻴﺪ ﻣﻦ ﺳﻌﺪ ﰲ ﺑﻄﻦ ﺃﻣﻪ(‪ .‬ﻭﻫﺬﺍ ﻋﻠﻮ ﲰﺎﻭﻱ‪ .‬ﻓﻘﺎﻝ ﺍﻟﻮﺯﻳﺮ‪ :‬ﻟﻴﺲ ﺍﻷﻣﺮ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﺃﻓﻌﺎﱄ ﻭﺗﻮﻓﲑﺍﰐ ﻭﻛﻔﺎﻳﱵ‪ ،‬ﻭﻧﻴﺎﺑﱵ ﻭﻧﻴﱵ ﻭﺣﺮﺻﻲ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻬﺠﻰ ﻭﻳﻌﺎﺏ‪ .‬ﻭﻗﺪ ﻣﺎﺕ ﻗﻮﻡ ﳑﻦ‬
‫ﻛﺎﻥ‪ ،‬ﻭﺑﻘﻲ ﻗﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﲝﻀﺮﺓ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺣﻀﺮﻭﺍ ﻗﺮﺍﺀﺓ ﺍﻟﺴﺠﻞ‪ ،‬ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﺍﻟﻌﺰﻳﺰ ﰲ‬
‫ﺫﻛﺮ ﺗﺸﺮﻳﻔﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺯﻭﻻﻕ‪ :‬ﻓﺄﻣﺴﻜﺖ ﻭﻗﻠﺖ‪ - :‬ﻭﻓﻖ ﺍﷲ ﺍﻟﻮﺯﻳﺮ ‪ ، -‬ﺇﳕﺎ ﺭﻭﻳﺖ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺪﻳﺜﹰﺎ ﺻﺤﻴﺤﺎﹰ‪ ،‬ﻭﻗﻤﺖ ﻭﺧﺮﺟﺖ ﻭﻫﻮ ﻳﻨﻈﺮ ﺇﱄ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺍﻟﻮﺯﻳﺮ ﺇﱃ ﺩﺍﺭﻩ ﲟﺎ ﺣﺒﺎﻩ ﺍﻟﻌﺰﻳﺰ ﺑﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺤﺪﺛﲏ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺴﻴﲏ ﺍﻟﺰﻳﻨﱯ ﻗﺎﻝ‪ :‬ﻋﺎﺗﺒﺖ ﺍﻟﻮﺯﻳﺮ ﻋﻠﻰ ﻣﺎ ﺗﻜﻠﻢ ﺑﻪ ﻭﻗﻠﺖ‪:‬‬
‫ﺇﳕﺎ ﺭﻭﻯ ﺣﺪﻳﺜﹰﺎ ﺻﺤﻴﺤﺎﹰ ﲜﻤﻴﻊ ﻃﺮﻗﻪ‪ ،‬ﻭﻣﺎ ﺃﺭﺍﺩ ﺇﻻ ﺍﳋﲑ‪ .‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺧﻔﻲ ﻋﻨﻚ‪ ،‬ﺇﳕﺎ ﻫﺬﺍ ﻣﺜﻞ ﻗﻮﻝ ﺍﳌﺘﻨﺒﺊ‪:‬‬
‫ﻭﷲ ﺳﺮ ﰲ ﻋﻼﻙ ﻭﺇﳕﺎ ‪ ...‬ﻛﻼﻡ ﺍﻟﻌﺪﻯ ﺿﺮﺏ ﻣﻦ ﺍﳍﺬﻳﺎﻥ‬
‫ﻭﺃﲨﻊ ﺍﻻﺱ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﻫﺠﻮ ﰲ ﻛﺎﻓﻮﺭ‪ ،‬ﻷﻧﻪ ﺃﻋﻠﻤﻪ ﺃﻧﻪ ﺗﻘﺪﻡ ﺑﻐﲑ ﺳﺒﺐ‪ .‬ﻭﺍﺑﻦ ﺯﻭﻻﻕ ﻫﺠﺎﱐ ﻋﻠﻰ ﻟﺴﺎﻥ‬
‫ﺻﺎﺣﺐ ﺍﻟﺸﺮﻳﻌﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻤﺎ ﺃﻣﻜﲏ ﺍﻟﺴﻜﻮﺕ‪ .‬ﻭﻛﺎﻥ ﰲ ﻧﻔﺴﻲ ﺷﻲﺀ‪ ،‬ﻓﺠﻌﻠﺖ ﻛﻼﻣﻪ ﺳﺒﺒﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﻳﻨﱯ‪ :‬ﻓﺄﺷﻬﺪ ﺃﻥ ﺍﻟﻮﺯﻳﺮ ﱂ ﻳﻨﻘﺾ ﻳﻮﻣﻪ‪ ،‬ﺣﱴ ﺗﻜﻠﻢ ﲟﺜﻞ ﻛﻼﻣﻲ‪ ،‬ﺍﻟﺬﻱ ﺃﻭﺭﺩﺗﻪ ﻋﻦ ﺍﻟﻨﱯ‬
‫ﻼ ﻋﺮﺽ ﻋﻠﻴﻪ ﺭﻗﻌﺔ ﻓﻘﺎﻝ‪ :‬ﻛﻢ ﺭﻗﺎﻉ‪ ،‬ﻛﻢ ﺣﺮﺹ ﻫﻮ ﺫﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﻳﻄﻮﻑ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻭﺫﻟﻚ ﺃﻥ ﺭﺟ ﹰ‬
‫ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻭﻳﺘﻘﻠﺐ ﰲ ﺍﻟﺪﻭﻝ ﻭﻳﺴﺎﻓﺮ ﻓﻼ ﻳﻨﺠﺢ ﻭﺁﺧﺮ ﻳﺄﺗﻴﻪ ﺃﻣﻠﻪ ﻋﻔﻮﺍﹰ‪ ،‬ﻗﺪ ﻓﺮﻍ ﺍﷲ ﻣﻦ ﺍﻷﺭﺯﺍﻕ ﻭﺍﻵﺟﺎﻝ‪،‬‬
‫ﻭﺍﳌﺮﺍﺗﺐ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﻘﺎﻭﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﰒ ﺍﻟﺘﻔﺖ ﺇﱄ ﻭﺿﺤﻚ‪ ،‬ﻭﻗﻄﻊ ﻛﻼﻣﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺯﻭﻻﻕ‪ :‬ﻭﻛﻨﺖ ﻫﻨﺄﺕ ﺍﺑﻦ‬
‫ﺭﺷﻴﻖ ﻬﺑﺬﻩ ﺍﻟﺘﻬﻨﺌﺔ‪ ،‬ﰲ ﳎﻠﺲ ﻋﻈﻴﻢ ﺣﻔﻞ‪ ،‬ﺣﻲ ﺟﺎﺀﺗﻪ ﺍﳋﻠﻊ ﻣﻦ ﺑﻐﺪﺍﺩ ﻭﺍﻟﺘﻘﻠﻴﺪ ﻭﺃﻟﺒﺴﻮﻩ‪ .‬ﻭﺭﻭﻳﺖ ﻟﻪ ﻫﺬﺍ‬
‫ﺍﳋﱪ‪ ،‬ﻓﺒﻜﻰ ﻭﺷﻜﺮ‪ ،‬ﻭﺣﺴﺪﱐ ﻋﻠﻰ ﺫﻟﻚ ﺃﻛﺜﺮ ﺍﳊﺎﺿﺮﻳﻦ‪ ،‬ﻭﻛﺎﻓﺄﱐ ﻋﻠﻴﻪ ﺃﺣﺴﻦ ﻣﻜﺎﻓﺄﺓ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪﺑﺎﺑﻦ ﺍﳊﺎﺋﻚ ﺍﳍﻤﺪﺍﱐ‬

‫‪،‬‬
‫ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﳊﺎﺋﻚ ﺍﳍﻤﺪﺍﱐ ﻭﻣﻦ ﻣﻔﺎﺧﺮﻫﺎ‪ .‬ﻟﻪ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻛﻠﻴﻞ ﰲ ﻣﻔﺎﺧﺮ ﻗﺤﻄﺎﻥ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻴﻤﻦ‪.‬‬
‫ﻭﻟﻪ ﻗﺼﻴﺪﺓ ﲰﺎﻫﺎ ﺍﻟﺪﺍﻣﻐﺔ ﰲ ﻓﻀﻞ ﻗﺤﻄﺎﻥ‪ ،‬ﺃﻭﳍﺎ‪:‬‬
‫ﺃﻻ ﻳﺎ ﺩﺍﺭ ﻟﻮﻻ ﺗﻨﻄﻘﻴﺎ ‪ ...‬ﻓﺈﻧﺎ ﺳﺎﺋﻠﻮﻙ ﻓﺨﱪﻳﻨﺎ‬
‫ﻭﻟﻪ ﻛﺘﺎﺏ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﻭﺃﲰﺎﺀ ﺑﻼﺩﻫﺎ‪ ،‬ﻭﺃﻭﺩﻳﺘﻬﺎ ﻭﻣﻦ ﻳﺴﻜﻨﻬﺎ‪ .‬ﻭﻗﺮﺃﺕ ﲞﻂ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﺒﻴﺴﺎﱐ‪ ،‬ﺃﺧﻲ ﺍﻟﻔﺎﺿﻞ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﰲ ﻓﻬﺮﺳﺖ ﻛﺘﺒﻪ‪ ،‬ﻭﺫﻛﺮ ﺧﱪﹰﺍ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﻛﻠﻴﻞ ﰲ ﺃﻧﺴﺎﺏ ﲪﲑ‬
‫ﻭﺃﺧﺒﺎﺭﻫﺎ‪ ،‬ﺗﺼﻴﻒ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﳍﻤﺪﺍﱐ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ‪،‬ﺍﻟﻔﺎﺭﺳﻲ‬

‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‪ ،‬ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ‪،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻻﻣﺸﻬﻮﺭ ﰲ ﺍﻟﻌﺎﱂ ﺍﲰﻪ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺗﺼﻨﻴﻔﻪ ﻭﺭﲰﻪ‪،‬‬
‫ﺃﻭﺣﺪ ﺯﻣﺎﻧﻪ ﰲ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﺗﻼﻣﺬﺗﻪ ﻳﻘﻮﻝ‪ :‬ﻫﻮ ﻓﻮﻕ ﺍﳌﱪﺩ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺍﺑﻦ ﻋﻴﺴﻰ‬
 ‫ﺍﻟﺮﺑﻌﻲ‪ :‬ﻫﻮ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‪ ،‬ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺑﻦ ﺃﺑﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺃﻣﻪ‬
‫ﺳﺪﻭﺳﻴﺔ ﻣﻦ ﺳﺪﻭﺱ‪ ،‬ﺷﻴﺒﺎﻥ ﻣﻦ ﺭﺑﻴﻌﺔ ﺍﻟﻔﺮﺱ‪ .‬ﻣﺎﺕ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺍﻟﻄﺎﺋﻊ ﷲ‪،‬‬
‫ﻋﻦ ﻧﻴﻒ ﻭﺗﺴﻌﲔ ﺳﻨﺔ‪ .‬ﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺃﻋﻴﺎﻥ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻛﺄﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ‬
‫ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﻣﱪﻣﺎﻥ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺍﳋﻴﺎﻁ‪ .‬ﻭﻃﻮﻑ ﻛﺜﲑﹰﺍ ﰲ ﺑﻼﺩ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﻣﻀﻰ ﺇﱃ ﻃﺮﺍﺑﻠﺲ‪ ،‬ﻓﺄﻗﺎﻡ ﲝﻠﺐ‬
‫ﻣﺪﺓ‪ ،‬ﻭﺧﺪﻡ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﲪﺪﺍﻥ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ .‬ﺣﺪﺙ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺍﻟﺘﻨﻮﺧﻲ‪ :‬ﻭﻟﺪ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﺑﻔﺴﺎ‪ ،‬ﻭﻗﺪﻡ ﻗﻐﺪﺍﺩ ﻭﺍﺳﺘﻮﻃﻬﺎ‪ ،‬ﻭﻋﻠﺖ ﻣﻨﺰﻟﺘﻪ ﰲ ﺍﻟﻨﺤﻮ ﺣﱴ ﻗﺎﻝ ﻗﻮﻡ ﻣﻦ‬
‫ﺗﻼﻣﺬﺗﻪ‪ :‬ﻫﻮ ﻓﻮﻕ ﺍﳌﱪﺩ ﻭﺃﻋﻠﻢ ﻣﻨﻪ‪ .‬ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻋﺠﻴﺒﺔ ﺣﺴﻨﺔ ﱂ ﻳﺴﺒﻖ ﺇﱃ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﺫﻛﺮﻩ ﰲ ﺍﻵﻓﺎﻕ‪،‬‬
‫ﻭﺑﺮﻉ ﻟﻪ ﻏﻠﻤﺎﻥ ﺣﺬﺍﻕ‪ ،‬ﻣﺜﻞ ﻋﺜﻤﺎ ﺑﻦ ﺟﲏ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺮﺑﻌﻲ ﻭﺧﺪﻡ ﺍﳌﻠﻮﻙ ﻭﻧﻔﻖ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺗﻘﺪﻡ ﻋﻨﺪ‬
‫ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻓﻜﺎﻥ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻏﻼﻡ ﺃﰊ ﻋﻠﻲ ﺍﻟﻨﺤﻮﻱ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻏﻼﻡ ﺃﰊ ﺍﳊﺴﲔ ﺍﻟﺮﺍﺯﻱ‬
‫ﺍﻟﺼﻮﰲ ﰲ ﺍﻟﻨﺠﻮﻡ‪ .‬ﻭﻛﺎﻥ ﻣﺘﻬﻤﹰﺎ ﺑﺎﻻﻋﺘﺰﺍﻝ‪.‬‬
‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﳊﺴﻦ ﻃﺎﻫﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳉﻤﻞ ﻟﻠﺰﺟﺎﺟﻲ‪ ،‬ﰲ ﺑﺎﺏ ﺍﻟﺘﺼﺮﻳﻒ‬
‫ﻣﻨﻪ‪ :‬ﳛﻜﻰ ﻋﻦ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ :‬ﺃﻧﻪ ﺣﻀﺮ ﻳﻮﻣﹰﺎ ﳎﻠﺲ ﺃﰊ ﺑﻜﺮ ﺍﳋﻴﺎﻁ‪ ،‬ﻓﺄﻗﺒﻞ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﻳﻜﺜﺮﻭ‬
‫ﻼ‪،‬‬
‫ﻋﻠﻴﻪ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﻫﻮ ﳚﻴﺒﻬﻢ ﻭﻳﻘﻴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻻﺋﻞ‪ .‬ﻓﻠﻤﺎ ﺃﻧﻔﺪﻭﺍ ﺃﻗﺒﻞ ﻋﻠﻰ ﺃﻛﱪﻫﻢ ﺳﻨﺎﹰ‪ ،‬ﻭﺃﻛﱪﻫﻢ ﻋﻘ ﹰ‬
‫ﻭﺃﻭﺳﻌﻬﻢ ﻋﻠﻤﹰﺎ ﻋﻨﺪ ﻧﻔﺴﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻛﻴﻒ ﺗﺒﲏ ﻣﻦ ﺳﻔﺮﺟﻞ ﻣﺜﻞ ﻋﻨﻜﺒﻮﺕ؟ ﻓﺄﺟﺎﺑﻪ ﻣﺴﺮﻋﹰﺎ ﺳﻔﺮﺭﻭﺕ‪ .‬ﻓﺤﻲ‬
‫ﲰﻌﻬﺎ ﻗﺎﻡ ﻣﻦ ﳎﻠﺴﻪ ﻭﺻﻔﻖ ﺑﻴﺪﻳﻪ‪ ،‬ﻭﺧﺮﺝ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﺳﻔﺮﺭﻭﺕ‪ .‬ﻓﺄﻗﺒﻞ ﺃﺑﻮ ﺑﻜﺮ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪ - :‬ﻻ‬
‫ﻼ ﳑﺎ ﺟﺮﻯ‪ ،‬ﻭﺍﺳﺘﺤﻴﺎﺀ ﻣﻦ ﺃﰊ ﻋﻠﻲ‪.‬‬ ‫ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ‪ ،‬ﻭﻻ ﺃﺣﺴﻦ ﺟﺰﺍﺀﻛﻢ ‪ ، -‬ﺧﺠ ﹰ‬
‫ﻭﳑﺎ ﻳﺸﻬﺪ ﺑﺼﻔﺎﺀ ﺫﻫﻨﻪ ﻭﺧﻠﻮﺹ ﻓﻬﻤﻪ‪ :‬ﺃﻧﻪ ﺳﺌﻞ ‪ -‬ﻗﺒﻞ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﺍﻟﻌﺮﻭﺽ ‪ -‬ﻋﻦ ﺧﺮﻡ ﻣﺘﻔﺎﻋﻠﻦ‪ ،‬ﻓﺘﻔﻜﺮ‬
‫ﻭﺍﻧﺘﺰﻉ ﺍﳉﻮﺍﺏ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﺤﻮ ﻓﻘﺎﻝ‪ :‬ﻻ ﳚﻮﺯ‪ ،‬ﻷﻥ ﻣﺘﻔﺎﻋﻠﻦ ﻳﻨﻘﻞ ﺇﱃ ﻣﺴﺘﻔﻌﻠﻦ ﺇﺫﺍ ﺃﺿﻤﺮ‪ ،‬ﻓﻠﻮ ﺧﺮﻡ ﻟﺘﻌﺮﺽ‬
‫ﻟﻼﺑﺘﺪﺍﺀ ﺑﺎﻟﺴﺎﻛﻦ‪ .‬ﺇﺫﺍ ﺍﳋﺮﻡ‪ :‬ﺣﺬﻑ ﺍﳊﺮﻑ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺒﻴﺖ‪ .‬ﻭﺍﻹﺿﻤﺎﺭ ﺗﺴﻜﲔ ﺛﺎﻧﻴﺔ‪ .‬ﻭﳌﺎ ﺧﺮﺝ ﻋﻀﺪ‬
‫ﺍﻟﺪﻭﻟﺔ ﻟﻘﺘﺎﻝ ﺍﺑﻦ ﻋﻤﻪ ﻋﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﲞﺘﻴﺎﺭ ﺑﻦ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺩﺧﻞ ﻋﻠﻴﻪ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺭﺃﻳﻚ ﰲ‬
‫ﺻﺤﺒﺘﻨﺎ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻧﺎ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺪﻋﺎﺀ ﻻ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻠﻘﺎﺀ‪ - ،‬ﻓﺨﺎﺭ ﺍﷲ ﻟﻠﻤﻠﻚ ﰲ ﻋﺰﳝﺘﻪ‪ ،‬ﻭﺃﳒﺢ ﻗﺼﺪﻩ ﰲ‬
‫ﻬﻧﻀﺘﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﺎﻓﻴﺔ ﺯﺍﺩﻩ‪ ،‬ﻭﺍﻟﻈﻔﺮ ﲡﺎﻫﻪ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﺃﻧﺼﺎﺭﻩ ‪ . -‬ﰒ ﺃﻧﺸﺪﻩ‪:‬‬
‫ﻭﺩﻋﺘﻪ ﺣﻴﺚ ﻻ ﺗﻮﺩﻋﻪ ‪ ...‬ﻧﻔﺴﻲ ﻭﻟﻜﻨﻬﺎ ﺗﺴﲑ ﻣﻌﻪ‬
‫ﰒ ﺗﻮﱃ ﻭﰲ ﺍﻟﻔﺮﺍﺩ ﻟﻪ ‪ ...‬ﺿﻴﻖ ﳏﻞ ﻭﰲ ﺍﻟﺪﻣﻮﻉ ﺳﻌ ْﻪ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ - :‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ‪ -‬ﻓﺈﱐ ﻭﺍﺛﻖ ﺑﻄﺎﻋﺘﻚ‪ ،‬ﻭﺃﺗﻴﻘﻦ ﺻﻔﺎﺀ ﻃﻮﻳﺘﻚ‪ ،‬ﻭﻗﺪ ﺃﻧﺸﺪﻧﺎ ﺑﻌﺾ‬
‫ﺃﺷﻴﺎﺧﻨﺎ ﺑﻔﺎﺭﺱ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﻟﻪ ﺇﺫ ﺳﺎﺭ ﺃﺣﺒﺎﺑﻪ ‪ ...‬ﻓﺒﺪﻟﻮﻩ ﺍﻟﺒﻌﺪ ﺑﺎﻟﻘﺮﺏ‬
‫ﻭﺍﷲ ﻣﺎ ﺷﻄﺖ ﻧﻮﻯ ﻇﺎﻋﻦ ‪ ...‬ﺳﺎﺭ ﻣﻦ ﺍﻟﻌﲔ ﺇﱃ ﺍﻟﻘﻠﺐ‬

‫ﻓﺪﻋﺎ ﻟﻪ ﺃﺑﻮ ﻋﻠﻲ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻳﺄﺫﻥ ﻣﻮﻻﻧﺎ ﰲ ﻧﻘﻞ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ؟ ﻓﺄﺫﻥ ﻓﺎﺳﺘﻤﻼﳘﺎ ﻣﻨﻪ‪ .‬ﻭﻛﺎﻥ ﻣﻊ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‬
‫ﻳﻮﻣﹰﺎ ﰲ ﺍﳌﻴﺪﺍﻥ ﻓﺴﺄﻟﻪ‪ :‬ﲟﺎﺫﺍ ﻳﻨﺘﺼﺐ ﺍﻻﺳﻢ ﺍﳌﺴﺘﺜﲎ‪ ،‬ﰲ ﳓﻮ ﻗﺎﻡ ﺍﻟﻘﻮﻡ ﺇﻻ ﺯﻳﺪﺍﹰ؟ ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﻳﻨﺘﺼﺐ‬
 ‫ﺑﺘﻘﺪﻳﺮ ﺃﺳﺘﺜﲏ ﺯﻳﺪﹰﺍ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ :‬ﱂ ﻗﺪﺭﺕ ﺃﺳﺘﺜﻲ ﺯﻳﺪﹰﺍ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ :‬ﱂ ﻗﺪﺭﺕ ﺃﺳﺘﺜﲏ‬
‫ﺯﻳﺪﹰﺍ ﻓﻨﺼﺒﺖ؟ ﻫﻼ ﻗﺪﺭﺕ ﺍﻣﺘﻨﻊ ﺯﻳﺪ‪ .‬ﻓﺮﻓﻌﺖ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﺟﻮﺍﺏ ﻣﻴﺪﺍﱐ‪ ،‬ﻓﺈﺫﺍ ﺭﺟﻌﺖ‬
‫ﻗﻠﺖ ﻟﻚ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﻋﻠﻲ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‪ :‬ﺃﻧﻪ ﺍﻧﺘﺼﺐ ﺑﺎﻟﻔﻌﻞ ﺍﳌﺘﻘﺪﻡ ﺑﺘﻘﻮﻳﺔ ﺇﻻ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﳌﺎ ﺻﻨﻒ ﺃﺑﻮ ﻋﻠﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﻭﲪﻠﻪ ﺇﱃ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺍﺳﺘﻘﺼﺮﻩ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻣﺎ‬
‫ﺯﺩﺕ ﻋﻠﻰ ﻣﺎ ﺃﻋﺮﻑ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﻳﺼﻠﺢ ﻫﺬﺍ ﻟﻠﺼﺒﻴﺎﻥ‪ .‬ﻓﻤﻀﻰ ﺃﺑﻮ ﻋﻠﻲ‪ ،‬ﻭﺻﻨﻒ ﺍﻟﺘﻜﻤﻠﺔ‪ ،‬ﻭﲪﻠﻬﺎ ﺇﻟﻴﻪ‪ .‬ﻓﻠﻤﺎ‬
‫ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻗﺎﻝ‪ :‬ﻏﻀﺐ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﺟﺎﺀ ﲟﺎ ﻻ ﻧﻔﻬﻤﻪ ﳓﻦ ﻭﻻ ﻫﻮ‪ .‬ﻭﺣﻜﻰ ﺍﺑﻦ ﺟﲏ ﻋﻦ ﺃﰊ ﻋﻠﻲ‬
‫ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺃﺧﻄﺊ ﰲ ﻣﺎﺋﺔ ﻣﺴﺄﻟﺔ ﻟﻐﻮﻳﺔ‪ ،‬ﻭﻻ ﺃﺧﻄﺊ ﰲ ﻭﺍﺣﺪﺓ ﻗﻴﺎﺳﻴﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺑﻦ ﺟﲏ‪ :‬ﻗﺎﻝ ﱄ ﺃﺑﻮ‬
‫ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ :‬ﻗﺮﺃ ﻋﻠﻲ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺮﻣﺎﱐ ﻛﺘﺎﺏ ﺍﳉﻤﻞ ﻭﻛﺘﺎﺏ ﺍﳌﻮﺟﺰ ﻻﺑﻦ ﺍﻟﺴﺮﺍﺝ ﰲ ﺣﻴﺎﺓ ﺍﺑﻦ‬
‫ﺍﻟﺴﺮﺍﺝ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﻟﻌﺒﺪﻱ ﻳﻘﻮﻝ‪ :‬ﱂ ﻳﻜﻦ ﺑﲔ ﺃﰊ ﻋﻠﻲ ﻭﺑﲔ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺃﺣﺪ ﺃﺑﺼﺮ ﺑﺎﻟﻨﺤﻮ ﻣﻦ ﺃﰊ ﻋﻠﻲ‪.‬‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺳﻼﻣﺔ ﺑﻦ ﻋﻴﺎﺽ ﺍﻟﻨﺤﻮﻱ ﻣﺎ ﺻﻮﺭﺗﻪ‪ :‬ﻭﻗﻔﺖ ﻋﻠﻰ ﻧﺴﺨﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﺠﺔ ﻷﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﰲ‬
‫ﺻﻔﺮ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔ ﺑﺎﻟﺮﻱ‪ ،‬ﰲ ﺩﺍﺭ ﻛﺘﺒﻬﺎ ﺍﻟﱵ ﻭﻗﻔﻬﺎ ﺍﻟﺼﺎﺣﺐ ﺍﺑﻦ ﻋﺒﺎﺩ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻋﻠﻰ‬
‫ﻇﻬﺮﻫﺎ ﲞﻂ ﺃﰊ ﻋﻠﻲ ﻣﺎ ﺣﻜﺎﻳﺘﻪ ﻫﺬﻩ‪ - :‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﺳﻴﺪﻧﺎ ﺍﻟﺼﺎﺣﺐ ﺍﳉﻠﻴﻞ‪ ،‬ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ﻭﻧﺼﺮﻩ ﻭﺗﺄﻳﻴﺪﻩ‬
‫ﻭﲤﻜﻴﻨﻪ ‪ ، -‬ﻛﺘﺎﰊ ﰲ ﻗﺮﺍﺀ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﺍﻟﺬﻳﻦ ﺑﻴﻨﺖ ﻗﺮﺍﺀﻬﺗﻢ ﰲ ﻛﺘﺎﺏ ﺃﰊ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﻜﺘﺎﺏ‬
‫ﺍﻟﺴﺒﻌﺔ‪ ،‬ﻓﻤﺎ ﺗﻀﻤﻦ ﻣﻦ ﺃﺛﺮ ﻭﻗﺮﺍﺀﺓ ﻭﻟﻐﺔ‪ ،‬ﻓﻬﻮ ﻋﻦ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﺃﺧﺬﺕ ﺫﻟﻚ ﻋﻨﻬﻢ‪ ،‬ﻭﺃﺳﻨﺪﺗﻪ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻤﱴ‬
‫ﺃﺛﺮ ﺳﻴﺪﻧﺎ ﺍﻟﺼﺎﺣﺐ ﺍﳉﻠﻴﻞ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ﻭﻧﺼﺮﻩ ﻭﺗﺄﻳﻴﺪﻩ ﻭﲤﻜﻴﻨﻪ ‪ -‬ﺣﻜﺎﻳﺔ ﺷﻲﺀ ﻣﻨﻪ ﻋﻨﻬﻢ‪ ،‬ﺃﻭ ﻋﲏ ﳍﺬﻩ‬
‫ﺍﳌﻜﺎﺗﺒﺔ ﻓﻌﻞ‪ .‬ﻭﻛﺘﺐ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺎﺭﺳﻲ ﲞﻄﻪ‪ :‬ﻭﻷﰊ ﻋﻠﻲ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﳊﺠﺔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺘﺬﻛﺮﺓ‪ ،‬ﻗﺪ ﺫﻛﺮﺕ ﺣﺎﻟﻪ ﰲ ﺗﺮﲨﺔ ﳏﻤﺪ ﺍﺑﻦ ﻃﻮﺱ ﺍﻟﻘﺼﺮﻱ‪ ،‬ﻛﺘﺎﺏ ﺃﺑﻴﺎﺕ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬
‫ﺍﻟﺸﻌﺮﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﻋﻮﺍﻣﻞ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﳊﻠﺒﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺸﲑﺍﺯﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻘﺼﺮﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻏﻔﺎﻝ‪ ،‬ﻭﻫﻮ ﻣﺴﺎﺋﻞ ﺃﺻﻠﺤﻬﺎ ﻋﻠﻰ‬
‫ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﻧﻘﺺ ﺍﳍﺎﺫﻭﺭ ﻛﺘﺎﺏ ﺍﻟﺘﺮﲨﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻨﺜﻮﺭﺓ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻣﺸﻘﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺃﺑﻴﺎﺕ ﺍﳌﻌﺎﱐ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺘﺒﻊ ﻟﻜﻼﻡ ﺃﰊ ﻋﻠﻲ ﺍﳉﺒﺎﺋﻲ ﰲ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﳓﻮ ﻣﺎﺋﺔ ﻭﺭﻗﺔ‪،‬‬
‫ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﻗﻤﺘﻢ ﺇﱃ ﺍﻟﺼﻼﺓ(‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺒﺼﺮﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﻟﻌﺴﻜﺮﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺼﻠﺤﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﻟﻜﺮﻣﺎﻧﻴﺔ‪ ،‬ﺫﻛﺮ ﺍﳌﻌﺮﻱ ﰲ ﺭﺳﺎﻟﺔ ﺍﻟﻐﻔﺮﺍﻥ‪ :‬ﺃﻥ ﺃﺑﺎ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻛﺎﻥ ﻳﺬﻛﺮ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻋﻤﻞ ﻣﻦ‬
‫ﺍﳌﻮﺟﺰ ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ ﻟﺮﺟﻞ ﺑﺰﺍﺯ‪ ،‬ﰒ ﺗﻘﺪﻡ ﺇﱃ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﺑﺈﲤﺎﻣﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﻻ ﻳﻘﺎﻝ ﺇﻧﻪ ﻣﻦ ﺇﻧﺸﺎﺀ ﺃﰊ‬
‫ﻋﻠﻲ‪ ،‬ﻷﻥ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﳌﻮﺟﺰ‪ ،‬ﻫﻮ ﻣﻨﻘﻮﻝ ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ ﰲ ﺍﻷﺻﻮﻝ ﻭﰲ ﺍﳉﻤﻞ‪ ،‬ﻓﻜﺄﻥ ﺃﺑﺎ ﻋﻠﻲ ﺟﺎﺀ‬
‫ﺑﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻨﺴﺦ‪ ،‬ﻻ ﺃﻧﻪ ﺍﺑﺘﺪﻉ ﺷﻴﺌﹰﺎ ﻣﻦ ﻋﻨﺪﻩ ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺍﻟﺸﻴﺦ ﺃﰊ ﺳﻌﻴﺪ ﻣﻊ ﺏ ﺧﻠﻒ ﺍﻟﺒﺴﱵ‪،‬‬
‫ﻼ‬
‫ﻣﺴﺘﻮﰲ ﺑﻴﱵ ﺍﻟﺰﺭﺩ ﻭﺍﻟﻔﺮﺱ ﺍﳌﻠﻜﺸﺎﻫﻲ ﺑﺘﻮﻟﻴﺘﻪ ﻣﻦ ﻧﻈﺎﻡ ﺍﳌﻠﻚ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺃﻟﻔﻪ ﲞﻄﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺣﺎﺳﺒﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﻣﻬﺮﻭﻳﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﲰﺎﻩ ﺃﺟﻨﺎﺱ ﺍﳉﻮﺍﻫﺮ‪ :‬ﻛﻨﺖ ﲟﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ‬
‫ﺃﺧﺘﻠﻒ ﺇﱃ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﻨﺤﻮﻱ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﺭﲰﻞ ﻟﻪ ﺃﻥ ﻳﻨﺘﺼﺐ ﱄ ﻛﻞ ﺃﺳﺒﻮﻉ‬
‫ﻳﻮﻣﲔ‪ ،‬ﻟﺘﺼﺤﻴﺢ ﻛﺘﺎﺏ ﺍﻟﺘﺬﻛﺮﺓ‪ ،‬ﳋﺰﺍﻧﺔ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ‪ ،‬ﻓﻜﻨﺎ ﺇﺫﺍ ﻗﺮﺃﻧﺎ ﺃﻭﺭﺍﻗﺎﺹ ﻣﻨﻪ ﲡﺎﺭﻳﻨﺎ ﰲ ﻓﻨﻮﻥ ﺍﻵﺩﺍﺏ‪،‬‬
‫ﻭﺍﺟﺘﻨﻴﻨﺎ ﻣﻦ ﻓﻮﺍﺋﺪﻩ ﲦﺎﺭ ﺍﻷﻟﺒﺎﺏ ﻭﺭﺗﻌﻨﺎ ﰲ ﺭﻳﺎﺽ ﺃﻟﻔﺎﻇﻪ ﻭﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﺍﻟﺘﻘﻄﻨﺎ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﻣﻦ ﺳﻘﺎﻁ ﻓﻴﻪ‪ ،‬ﻓﺄﺟﺮﻯ‬
‫ﻳﻮﻣﹰﺎ ﺑﻌﺾ ﺍﳊﺎﺿﺮﻳﻦ ﺫﻛﺮ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﺃﺳﺮﻑ ﰲ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻓﻀﻠﻪ ﻋﻠﻰ ﺃﻋﻴﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺃﻳﺎﻣﻪ‪ ،‬ﻓﺮﺃﻳﺘﻪ ‪-‬‬
‫ﺭﲪﻪ ﺍﷲ ‪ -‬ﻛﺎﳌﻨﻜﺮ ﳌﺎ ﻛﺎﻥ ﻳﻮﺭﺩﻩ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﺫﻛﺮ ﻣﻦ ﳏﺎﺳﻨﻪ‪ ،‬ﻭﻧﺸﺮ ﻣﻦ ﻓﻀﺎﺋﻠﻪ ﺃﻥ ﻗﺎﻝ‪ :‬ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ‬
‫ﳚﺴﺮ ﺃﻥ ﳜﻄﺊ ﺍﻟﻔﺤﻮﻝ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﻏﲑﻩ؟ ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﻭﻣﺎ ﺍﻟﺬﻱ ﺭﺩ ﻋﻠﻴﻬﻢ؟ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺃﻧﻜﺮ ﻋﻠﻰ‬
‫ﺫﻱ ﺍﻟﺮﻣﺔ ﻣﻊ ﺇﺣﺎﻃﺘﻪ ﺑﻠﻐﺔ ﺍﻟﻌﺮﺏ ﻭﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﻓﻀﻞ ﻣﻌﺮﻓﺘﻪ ﺑﺄﻏﺮﺍﺿﻬﺎ ﻭﻣﺎﻣﻴﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﺳﻠﻚ ﻬﻧﺞ ﺍﻷﻭﺍﺋﻞ ﰲ‬
‫ﻭﺻﻒ ﺍﳌﻔﺎﻭﺯ‪ ،‬ﺇﺫﺍ ﻟﻌﺐ ﺍﻟﺴﺮﺍﺏ ﻓﻴﻬﺎ‪ ،‬ﻭﺭﻗﺺ ﺍﻵﻝ ﰲ ﻧﻮﺍﺣﻴﻬﺎ‪ ،‬ﻭﻧﻌﺖ ﺍﳉﺮﻳﺎﻝ ﻭﻗﺪ ﺳﺒﺢ ﻋﻠﻰ ﺟﺪﻟﻪ‪،‬‬
‫ﻭﺍﻟﻈﻠﻴﻢ ﻭﻛﻴﻒ ﻳﻨﻔﺮ ﻣﻦ ﻇﻠﻪ؟‪ .‬ﻭﺫﻛﺮ ﺍﻟﺮﻛﺐ ﻭﻗﺪ ﻣﺎﻟﺖ ﻃﻼﻫﻢ ﻣﻦ ﻏﻠﺒﺔ ﺍﳌﻨﺎﻡ‪ ،‬ﺣﱴ ﻛﺄﻬﻧﻢ ﺻﺮﻋﺘﻬﻢ ﻛﺆﻭﺱ‬
‫ﺍﳌﺪﺍﻡ‪ ،‬ﻓﻄﺒﻖ ﻣﻔﺼﻞ ﺍﻹﺻﺎﺑﺔ ﰲ ﻛﻞ ﺑﺎﺏ‪ ،‬ﻭﺳﺎﻭﻯ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﻭﺟﺎﺭﻯ ﺍﻟﻘﺮﻭﻡ ﺍﻟﺒﺰﻝ‬
‫ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﻭﻣﺎ ﺍﻟﺬﻱ ﺃﻧﻜﺮ ﻋﻠﻰ ﺫﻱ ﺍﻟﺮﻣﺔ؟ ﻓﻘﺎﻝ ﻗﻮﻟﻪ‪ :‬ﻭﻗﻔﻨﺎ ﻓﻘﻠﻨﺎ ﺇﻳﻪ‬
‫ﻋﻦ ﺃﻡ ﺳﺎﱂ ﻷﻧﻪ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﻨﻮﻧﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﻫﺬﺍ ﻓﺎﻷﺻﻤﻌﻲ ﳐﻄﺊ ﻓﻴﻪ‪ ،‬ﻭﺫﻭ ﺍﻟﺮﻣﺔ ﻣﺼﻴﺐ‪ ،‬ﻭﺍﻟﻌﺠﺐ ﺃﻥ‬
‫ﻳﻌﻘﻮﺏ ﺏ ﺍﻟﺴﻜﻴﺖ ﻗﺪ ﻭﻗﻊ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﺴﻬﻮ ﰲ ﻋﺒﺾ ﻣﺎ ﺃﻧﺸﺪﻩ‪ .‬ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﺭﺃﻯ ﺍﻟﺸﻴﺦ ﺃﻥ ﻳﺼﺪﻉ ﻟﻨﺎ‬
‫ﲜﻠﻴﺔ ﻫﺬﺍ ﺍﳋﻄﺈ ﺗﻔﻀﻞ ﺑﻪ‪ ،‬ﻓﺄﻣﻠﻰ ﻋﻠﻴﻨﺎ‪ :‬ﺃﻧﺸﺪ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ ﻷﻋﺮﺍﰊ ﻣﻦ ﺑﲏ ﺃﺳﺪ‪:‬‬
‫ﻭﻗﺎﺋﻠﺔ ﺃﺳﻴﺖ ﻓﻘﻠﺖ ﺟﲑ ‪ ...‬ﺃﺳﻰ ﺇﻧﲏ ﻣﻦ ﺫﺍﻙ ﺇﻧﻪ‬
‫ﺃﺻﺎﻬﺑﻢ ﺍﳊﻤﻰ ﻭﻫﻢ ﻋﻮﺍﻑ ‪ ...‬ﻭﻛﻦ ﻋﻠﻴﻬﻢ ﳓﺴﹰﺎ ﻟﻌﻨﻪ‬
‫ﻓﺠﺌﺖ ﻗﺒﻮﺭﻫﻢ ﺑﺪﺀﹰﺍ ﻭﳌﺎ ‪ ...‬ﻓﻨﺎﺩﻳﺖ ﺍﻟﻘﺒﻮﺭ ﻓﻠﻢ ﳚﺒﻨﻪ‬
‫ﻭﻛﻴﻒ ﳚﻴﺐ ﺃﺻﺪﺍﺀ ﻭﻫﺎﻡ ‪ ...‬ﻭﺃﺑﺪﺍﻥ ﺑﺪﺭﻥ ﻭﻣﺎ ﳔﺮﻧﻪ‬
‫ﻗﺎﻝ ﻳﻌﻘﻮﺏ‪ :‬ﻗﻮﻟﻪ ﺟﲑ ﺃﻱ ﺣﻘﺎﹰ‪ ،‬ﻭﻫﻲ ﳐﻔﻮﺿﺔ ﻏﲑ ﻣﻨﻮﺓ‪ ،‬ﻓﺎﺣﺘﺎﺝ ﺇﱃ ﺍﻟﺘﻮﻳﻦ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﻫﺬﺍ ﺳﻬﻮ ﻣﻨﻪ‪،‬‬
‫ﻷﻥ ﻫﺬﺍ ﳚﺮﻱ ﻣﻨﻪ ﳎﺮﻯ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻭﺑﺎﺏ ﺍﻷﺻﻮﺍﺕ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﳌﺒﻨﻴﺎﺕ ﺑﺄﺳﺮﻫﺎ ﻻ ﻳﻨﻮﻥ‪ ،‬ﺇﻻ ﻣﺎ ﺧﺺ ﻣﻨﻬﺎ ﻟﻌﻠﺔ‬
‫ﺍﻟﻔﺮﻗﺎﻥ ﻓﻴﻬﺎ‪ ،‬ﺑﲔ ﻧﻜﺮﻬﺗﺎ ﻭﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻣﻌﺮﻓﺔ ﺟﺎﺀ ﺑﻐﲑ ﺗﻨﻮﻳﻦ‪ ،‬ﻓﺈﺫﺍ ﻧﻜﺮﺗﻪ ﻧﻮﻧﺘﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻦ ﺫﻟﻚ‬
‫ﺃﻧﻚ ﺗﻘﻮﻝ ﰲ ﺍﻷﻣﺮ‪ :‬ﺻﻪ ﻭﻣﻪ‪ ،‬ﺗﺮﻳﺪ ﺍﻟﺴﻜﻮﺕ ﻳﺎ ﻓﱴ‪ ،‬ﻓﺈﺫﺍ ﻧﻜﺮﺕ ﻗﻠﺖ‪ :‬ﺻﻪ ﻭﻣﻪ‪ ،‬ﺗﺮﻳﺪ ﺳﻜﻮﺗﹰﺎ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻗﻮﻝ ﺍﻟﻐﺮﺍﺏ‪ :‬ﻏﺎﻕ ﺃﻱ ﺍﻟﺼﻮﺕ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﺻﻮﺗﻪ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻐﺮﺍﺏ ﻏﺎﻕ‪ ،‬ﺃﻱ ﺻﻮﺗﺎﹰ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻳﻪ ﻳﺎ ﺭﺟﻞ‪،‬‬
‫ﺗﺮﻳﺪ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺇﻳﻪ ﺗﺮﻳﺪ ﺣﺪﻳﺜﹰﺎ‪.‬‬
‫ﻭﺯﻋﻢ ﺍﻷﺻﻤﻌﻲ‪ :‬ﺃﻥ ﺫﺍ ﺍﻟﺮﻣﺔ ﺃﺧﻄﺄ ﰲ ﻗﻮﻟﻪ‪ :‬ﻭﻗﻔﻨﺎ ﻓﻘﻠﻨﺎ ﺇﻳﻪ ﻋﻦ ﺃﻡ ﺳﺎﱂ‪ .‬ﻭﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﻨﻮﻧﻪ ﻭﻳﻘﻮﻝ ﺇﻳﻪ‬
‫ﻣﻨﻮﻧﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃﻭﺍﺑﺪ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻓﺎﺣﺘﺎﺝ ﺇﱃ ﺍﻟﺘﻨﻮﻳﻦ‪ .‬ﻗﺎﻝ ﺃﺑ ﻮ ﻟﻌﻲ‪ :‬ﻫﺬﺍ ﺳﻬﻮ ﻣﻦ ﻏﲑ ﻋﻠﻢ‪ .‬ﻓﻘﻮﻟﻪ ﺟﲑ ﺑﻐﲑ‬
‫ﺗﻨﻮﻳﻦ‪ ،‬ﰲ ﻣﻮﺿﻊ ﻗﻮﻟﻪ ﺍﳊﻖ‪ ،‬ﻭﲡﻌﻠﻪ ﻧﻜﺮﺓ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻓﺘﻨﻮﻧﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﺎﻩ‪ :‬ﻗﻠﺖ ﺣﻘﹰﺎ‪ .‬ﻭﻻ ﻣﺪﺧﻞ‬
‫ﻟﻠﻀﺮﻭﺭﺓ ﰲ ﺫﻟﻚ‪ ،‬ﺇﳕﺎ ﺍﻟﺘﻨﻮﻳﻦ ﻟﻠﻤﻌﲎ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪ .‬ﻭﺗﻨﻮﻳﻦ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‪.‬‬
‫ﻗﺎﻝ ﻳﻌﻘﻮﺏ‪ :‬ﻗﻮﻟﻪ‪ :‬ﺃﺻﺎﻬﺑﻢ ﺍﳊﻤﻰ‪ :‬ﻳﺮﻳﺪ ﺍﳊﻤﺎﻡ‪ .‬ﻭﻗﻮﻟﻪ ﺑﺪﺭﻥ‪ :‬ﺃﻱ ﻃﻌﻦ ﰲ ﺑﻮﺍﺩﺭﻫﻢ ﺑﺎﳌﻮﺕ‪ .‬ﻭﺍﻟﺒﺎﺩﺭﺓ‪ :‬ﺍﻟﻨﺤﺮ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻓﺠﺌﺖ ﻗﺒﻮﺭﻫﻢ ﺑﺪﺀﹰﺍ‪ :‬ﺃﻱ ﺳﻴﺪﺍﹰ‪ ،‬ﻭﺑﺪﺀ ﺍﻟﻘﻮﻡ‪ :‬ﺳﻴﺪﻫﻢ‪ .‬ﻭﺑﺪﺀ ﺍﳉﺰﻭﺭ‪ :‬ﺧﲑ ﺃﻧﺼﺒﺎﺋﻬﺎ‪ .‬ﻭﻗﻮﻟﻪ‪ :‬ﻭﳌﺎ ﺃﻱ‬
 ‫ﻭﱂ ﺃﻙ ﺳﻴﺪﹰﺍ ﺇﻻ ﺣﲔ ﻣﺎﺗﻮﺍ ﻓﺈﱐ ﺳﺪﺕ ﺑﻌﺪﻫﻢ‪.‬‬
‫ﻗﺮﺃﺕ ﰲ ﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ ﻟﻠﺴﻠﻔﻲ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻛﻮﺛﺮ‪ ،‬ﺍﶈﺎﺭﰊ ﺍﻟﻐﺮﻧﺎﻃﻲ ﺑﺪﻳﺎﺭ ﻣﺼﺮ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺃﲪﺪ ﺑﻦ ﺧﻠﻒ ﺍﻟﻨﺤﻮﻱ ﻟﻨﻔﺴﻪ ﺑﺎﻷﻧﺪﻟﺲ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻷﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‬
‫ﺍﻟﻨﺤﻮﻱ‪:‬‬
‫ﺃﺿﻊ ﺍﻟﻜﺮﻯ ﻟﺘﺤﻔﻂ ﺍﻹﻳﻀﺎﺡ ‪ ...‬ﻭﺻﻞ ﺍﻟﻐﺪﻭ ﻟﻔﻬﻤﻪ ﺑﺮﻭﺍﺡ‬
‫ﻫﻮ ﺑﻐﻴﺔ ﺍﳌﺘﻌﻠﻤﲔ ﻭﻣﻦ ﺑﻐﻰ ‪ ...‬ﲪﻞ ﺍﻟﻜﺘﺎﺏ ﻳﻠﺠﻪ ﺑﺎﳌﻔﺘﺎﺡ‬
‫ﻷﰊ ﻋﻠﻲ ﰲ ﺍﻟﻜﺘﺎﺏ ﺇﻣﺎﻣﺔ ‪ ...‬ﺷﻬﺪ ﺍﻟﺮﻭﺍﺓ ﳍﺎ ﺑﻔﻮﺯ ﻗﺪﺍﺡ‬
‫ﻳﻔﻀﻲ ﺇﱃ ﺃﺳﺮﺍﺭﻩ ﺑﻨﻮﺍﻓﺬ ‪ ...‬ﻣﻦ ﻋﻠﻤﻪ ﻬﺑﺮﺕ ﻗﻮﻯ ﺍﻷﻣﺪﺍﺡ‬
‫ﻓﻴﺨﺎﻃﺐ ﺍﳌﺘﻌﻠﻤﲔ ﺑﻠﻔﻈﻪ ‪ ...‬ﻭﳛﻞ ﻣﺸﻜﻠﻪ ﺑﻮﻣﻀﺔ ﻭﺍﺣﻲ‬
‫ﻣﻀﺖ ﺍﻟﻌﺼﻮﺭ ﻓﻜﻞ ﳓﻮ ﻇﻠﻤﺔ ‪ ...‬ﻭﺃﺗﻰ ﻓﻜﺎﻥ ﺍﻟﻨﺤﻮ ﺿﻮﺀ ﺻﺒﺎﺡ‬

‫ﺃﻭﺻﻰ ﺫﻭﻱ ﺍﻹﻋﺮﺍﺏ ﺃﻥ ﻳﺘﺬﺍﻛﺮﻭﺍ ‪ ...‬ﲝﺮﻭﻓﻪ ﰲ ﺍﻟﺼﺤﻒ ﻭﺍﻷﻟﻮﺍﺡ‬

‫ﻓﺈﺫﺍ ﻫﻢ ﲰﻌﻮﺍ ﺍﻟﻨﺼﻴﺤﺔ ﺃﳒﺤﻮﺍ ‪ ...‬ﺇﻥ ﺍﻟﻨﺼﻴﺤﺔ ﻏﺒﻬﺎ ﻟﻨﺠﺎﺡ‬
‫ﻭﻛﺘﺐ ﺍﻟﺼﺎﺣﺐ ﺇﱃ ﺃﰊ ﻋﻠﻲ ﰲ ﺍﳊﺎﻝ ﺍﳌﻘﺪﻡ ﺫﻛﺮﻫﺎ‪ :‬ﻛﺘﺎﰊ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﺃﺩﺍﻡ ﲨﺎﻝ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻷﺩﺏ ﲝﺮﺍﺳﺔ ﻣﻬﺠﺘﻪ‪ ،‬ﻭﺗﻨﻔﻴﺲ ﻣﻬﻠﺘﻪ ‪ ، -‬ﻭﺃﻧﺎ ﺳﺎﱂ ﻭﷲ ﺣﺎﻣﺪ‪ ،‬ﻭﺇﻟﻴﻪ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﻭﺁﻟﻪ ﺭﺍﻏﺐ‪،‬‬
‫ﻭﻟﱪ ﺍﻟﺸﻴﺦ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﺑﻜﺘﺎﺑﻪ ﺍﻟﻮﺍﺭﺩ ﺷﺎﻛﺮ‪.‬‬
‫ﻓﺄﻣﺎ ﺃﺧﻮﻧﺎ ﺃﺑﻮ ﺍﳊﺴﲔ ﻗﺮﻳﺒﻪ ‪ -‬ﺃﻋﺰﻩ ﺍﷲ ‪ -‬ﻓﻘﺪ ﺃﻟﺰﻣﻲ ﺑﺈﺧﺮﺍﺟﻪ ﺇﱃ ﺃﻋﻈﻢ ﻣﻨﺔ‪ ،‬ﻭﺃﲢﻔﲏ ﻣﻦ ﻗﺮﺑﻪ ﺑﻌﻠﻖ ﻣﻀﻨﺔ‪،‬‬
‫ﻟﻮﻻ ﺃﻧﻪ ﻗﻠﻞ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﺍﺧﺘﺼﺮ ﺍﻷﻳﺎﻡ‪ .‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻻ ﻳﺸﺘﺎﻕ ﺫﻟﻚ ﺍﺠﻤﻟﻠﺲ؟ ﻭﺃﻧﺎ ﺃﺣﻮﺝ ﻣﻦ ﻛﻞ ﺣﺎﺿﺮﻳﻪ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﺃﺣﻖ ﻣﻨﻬﻢ ﺑﺎﳌﺜﺎﺑﺮﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻣﻮﺭ ﻣﻘﺪﺭﺓ‪ ،‬ﻭﲝﺴﺐ ﺍﳌﺼﺎﱀ ﻣﻴﺴﺮﺓ‪ ،‬ﻏﲑ ﺃﺍ ﻧﻨﺘﺴﺐ ﺇﻟﻴﻪ ﻋﻠﻰ ﺍﻟﺒﻌﺪ‬
‫ﻭﻗﺘﺒﺲ ﻓﻮﺍﺋﺪﻩ ﻋﻦ ﻗﺮﺏ‪ ،‬ﻭﺳﻴﺸﺮﺡ ﻫﺬﺍ ﺍﻷﺥ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺣﻖ ﺍﻟﺸﺮﺡ ﺑﺈﺫﻥ ﺍﷲ‪ .‬ﻭﺍﻟﺸﻴﺦ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ‪-‬‬
‫ﻳﱪﺩ ﻏﻠﻴﻞ ﺷﻮﻗﻲ ﺇﱃ ﻣﺸﺎﻫﺪﺗﻪ‪ ،‬ﺑﻌﻤﺎﺭﺓ ﻣﺎ ﺍﻓﺘﺘﺢ ﻣﻦ ﺍﻟﱪ ﲟﻜﺎﺗﺒﺘﻪ‪ ،‬ﻭﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﳋﻄﺎﺏ ﺍﻟﻮﺳﻂ ﺩﻭﻥ‬
‫ﺍﳋﺮﻭﺝ ﰲ ﺇﻋﻄﺎﺀ ﺍﻟﺮﺗﺐ ﺇﱃ ﺍﻟﺸﻄﻂ‪ ،‬ﻛﻤﺎ ﳜﺎﻃﺐ ﺍﻟﺸﻴﺦ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻨﻪ ﺍﻟﺘﻠﻤﻴﺬ ﺍﻵﺧﺬ ﻋﻨﻪ‪ ،‬ﻭﻳﺒﺴﻂ ﰲ‬
‫ﺣﺎﺟﺎﺗﻪ‪ ،‬ﻓﺈﱐ ﺃﻇﻨﲏ ﺃﺟﺪﺭ ﺇﺧﻮﺍﻧﻪ ﺑﻘﻀﺎﺀ ﻣﻬﻤﺎﺗﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻗﺪ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ ﺻﺎﺣﱯ ﺃﰊ ﺍﻟﻌﻼﺀ ‪-‬‬
‫ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﻻﺳﺘﺴﺎﺥ ﺍﻟﺘﺬﻛﺮﺓ‪ ،‬ﻭﻟﻠﺸﻴﺦ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ‪ -‬ﺭﺃﻳﻪ ﺍﳌﻮﻓﻖ ﰲ ﺍﻟﺘﻤﻜﲔ‪ ،‬ﻣﻦ ﺍﻷﺻﻞ ﻭﺍﻹﺫﻥ ﺑﻌﺪ‬
‫ﺍﻟﻨﺴﺦ ﰲ ﺍﻟﻌﺮﺽ ‪ -‬ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ‪. -‬‬
‫ﻗﺎﻝ ﺣﺪﺛﲏ ﻋﻠﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺃﲪﺪ ﺍﻷﻧﺪﻟﺴﻲ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻗﺎﻝ‪ :‬ﻭﺟﺪﺕ ﰲ ﻣﺴﺎﺋﻞ‬
‫ﳓﻮﻳﺔ‪ ،‬ﻧﻨﺴﺐ ﺇﱃ ﺍﺑﻦ ﺟﲏ ﻗﺎﻝ‪ :‬ﱂ ﺃﲰﻊ ﻷﰊ ﻋﻠﻲ ﺷﻌﺮﹰﺍ ﻗﻂ‪ ،‬ﺇﱃ ﺃﻥ ﺩﺧﻞ ﺇﻟﻴﻪ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﺭﺟﻞ ﻣﻦ‬
‫ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻓﺠﺮﻯ ﺫﻛﺮ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻟﻌﻲ‪ :‬ﺇﱐ ﻷﻏﺒﻄﻜﻢ ﻋﻠﻰ ﻗﻮﻝ ﻫﺬﺍ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﺈﻥ ﺧﺎﻃﺮﻱ ﻻ ﻳﻮﺍﺗﻴﲏ‬
‫ﻋﻠﻰ ﻗﻮﻟﻪ‪ ،‬ﻣﻊ ﲢﻘﻘﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﻣﻮﺍﺭﺩﻩ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺫﻟﻚ ﺍﻟﺮﺟﻞ‪ :‬ﻓﻤﺎ ﻗﻠﺖ ﻗﻂ ﺷﻴﺌﹰﺎ ﻣﻨﻪ ﺃﻟﺒﺘﻪ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﻣﺎ ﺃﻋﻬﺪ ﱄ ﺷﻌﺮﹰﺍ ﺇﻻ ﺛﻼﺛﺔ ﺃﺑﻴﺎﺕ ﻗﻠﺘﻬﺎ ﰲ ﺍﻟﺸﻴﺐ‪ ،‬ﻭﻫﻲ ﻗﻮﱄ‪:‬‬
‫ﺧﻀﺒﺖ ﺍﻟﺸﻴﺐ ﳌﺎ ﻛﺎﻥ ﻋﻴﺒﹰﺎ ‪ ...‬ﻭﺧﻀﺐ ﺍﻟﺸﻴﺐ ﺃﻭﱃ ﺃﻥ ﻳﻌﺎﺑﺎ‬
 ‫ﻭﱂ ﺃﺧﻀﺐ ﳐﺎﻓﺔ ﻫﺠﺮ ﺧﻞ ‪ ...‬ﻭﻻ ﻋﻴﺒﹰﺎ ﺧﺸﻴﺖ ﻭﻻ ﻋﺘﺎﺑﺎ‬
‫ﻭﻟﻜﻦ ﺍﳌﺸﻴﺐ ﺑﺪﺍ ﺫﻣﻴﻤﹰﺎ ‪ ...‬ﻓﺼﲑﺕ ﺍﳋﻀﺎﺏ ﻟﻪ ﻋﻘﺎﺑﺎ‬
‫ﻓﺎﺳﺘﺤﺴﻨﺎﻫﺎ ﻭﻛﺘﺒﻨﺎﻫﺎ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ‪ .‬ﻷﱐ ﻛﺘﺒﺘﻬﺎ ﻋﻦ ﺍﳌﻔﺎﻭﻫﺔ‪ ،‬ﻭﱂ ﺃﻧﻘﻞ ﺃﻟﻔﺎﻇﻬﺎ‪ .‬ﺃﺧﱪ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﻋﻤﺮ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻋﻦ ﺃﰊ ﺍﳊﺴﲔ‪ ،‬ﻧﺼﺮ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻧﻮﺡ ﺍﳌﻘﺮﺉ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺒﺄﺍ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‬
‫ﺍﻟﺴﻤﺴﻤﻲ ﺍﻟﻠﻐﻮﻱ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺟﺌﺖ ﺇﱃ‬
‫ﺃﰊ ﺑﻜﺮ ﺍﻟﺴﺮﺍﺝ ﻷﲰﻊ ﻣﻨﻪ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﲪﻠﺖ ﺇﻟﻴﻪ ﻣﺎ ﲪﻠﺖ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺘﺼﻒ ﺍﻟﻜﺘﺎﺏ ﻋﺴﺮ ﻋﻠﻲ ﰲ ﲤﺎﻣﻪ‪،‬‬
‫ﻓﺎﻧﻘﻄﻌﺖ ﻋﻨﻪ ﻟﺘﻤﻜﲏ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻘﻠﺖ ﻟﻨﻔﺴﻲ ﺑﻌﺪ ﻣﺪﺓ‪ :‬ﺇﻥ ﺳﺮﺕ ﺇﱃ ﻓﺎﺭﺱ‪ ،‬ﻭﺳﺌﻠﺖ ﻋﻦ ﲤﺎﻣﻪ‪ ،‬ﻓﺈﻥ ﻗﻠﺖ‬
‫ﻧﻌﻢ‪ ،‬ﻛﺬﺑﺖ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ ﻻ‪ ،‬ﺳﻘﻄﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺮﺣﻠﺔ‪ .‬ﻭﺩﻋﺘﲏ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﺤﻤﻠﺖ ﺇﻟﻴﻪ ﺭﺯﻣﺔ‪ ،‬ﻓﻠﻤﺎ ﺍﺑﺼﺮﱐ‬
‫ﻣﻦ ﺑﻌﻴﺪ ﺃﻧﺸﺪ‪:‬‬
‫ﻭﻛﻢ ﲡﺮﻋﺖ ﻣﻦ ﻏﻴﻆ ﻭﻣﻦ ﺣﺰﻥ ‪ ...‬ﺇﺫﺍ ﲡﺪﺩ ﺣﺰﻥ ﻫﻮ ﺍﳌﺎﺿﻲ‬
‫ﻭﻛﻢ ﻏﻀﺒﺖ ﻓﻤﺎ ﺑﺎﻟﻴﺘﻢ ﻏﻀﱯ ‪ ...‬ﺣﱴ ﺭﺟﻌﺖ ﺑﻘﻠﺐ ﺳﺎﺧﻂ ﺭﺍﺿﻲ‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺍﻟﺸﻴﺦ ﺃﰊ ﳏﻤﺪ ﺏ ﺍﳋﺸﺎﺏ‪ :‬ﻛﺎﻥ ﺷﻴﺨﻨﺎ‪ ،‬ﻳﻌﲏ ﺃﺑﺎ ﻣﻨﺼﻮﺭ ﻣﻮﻫﻮﺏ ﺑﻦ ﺍﳋﻀﺮ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻗﻠﻤﺎ‬
‫ﻳﻨﺒﻞ ﻋﻨﺪﻩ ﳑﺎﺭﺱ ﻟﻠﺼﻨﺎﻋﺔ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻭﻟﻮ ﻃﺎﻝ ﻓﻴﻬﺎ ﺑﺎﻋﻪ‪ ،‬ﻣﺎ ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻣﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺿﺮﻭﻬﺑﺎ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺭﻭﺍﻳﺔ ﺍﻷﺷﻌﺎﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﲟﻌﺮﻓﺘﻬﺎ ﻣﻦ ﻟﻐﺔ ﻭﻗﺼﺔ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻘﺪﻣﹰﺎ ﻷﰊ ﺳﻌﻴﺪ‬
‫ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻋﻠﻰ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ‪ -‬ﺭﲪﻬﻤﺎ ﺍﷲ ‪ . -‬ﻭﺃﺑﻮ ﻋﻠﻲ ﺃﺑﻮ ﻋﻠﻲ ﰲ ﳓﻮﻩ‪ .‬ﻭﻃﺮﻳﻘﺔ ﺃﰊ ﺳﻌﻴﺪ ﰲ ﺍﻟﻨﺤﻮ‬
‫ﻣﻌﻠﻮﻣﺔ‪ .‬ﻭﻳﻘﻮﻝ‪ :‬ﺃﺑﻮ ﺳﻌﻴﺪ ﺃﺭﻭﻯ ﻣﻦ ﺃﰊ ﻋﻠﻲ‪ ،‬ﻭﺃﻛﺜﺮ ﲢﻘﻘﹰﺎ ﺑﺎﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﺃﺛﺮﻯ ﻣﻨﻪ ﻓﻴﻬﺎ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ﱄ ﻏﲑ ﻣﺮﺓ‪:‬‬
‫ﻟﻌﻞ ﺃﺑﺎ ﻋﻠﻲ ﱂ ﻳﻜﻦ ﻳﺮﻯ ﻣﺎ ﻳﺮﺍﻩ ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻣﻦ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭﻳﺎﺕ ﻭﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﻣﺎ ﺟﺮﻯ ﰲ ﻫﺬﺍ‬
‫ﺍﻷﺳﻠﻮﺏ ‪ -‬ﻛﺒﲑ ﺃﻣﺮ ‪. -‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻭﻟﻌﻤﺮﻱ ﺇﻧﻪ ﻗﺪ ﺣﻜﻲ ﻋﻨﻪ‪ ،‬ﺃﻋﲏ ﺃﺑﺎ ﻋﻠﻲ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻷ ﺃﺧﻄﺊ ﰲ ﲬﺴﲔ ﻣﺴﺄﻟﺔ ﳑﺎ‬
‫ﺑﺎﺑﻪ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻥ ﺃﺧﻄﺊ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﻗﻴﺎﺳﻴﺔ‪ .‬ﻫﺬﺍ ﻛﻼﻣﻪ ﺃﻭ ﻣﻌﻨﺎﻩ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻗﺪ‬
‫ﲰﻌﺖ ﺍﻟﻜﺜﲑ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ‪ ،‬ﻭﻛﻨﺖ ﺃﺳﺘﺤﻲ ﺃﻥ ﺃﻗﻮﻝ‪ :‬ﺃﺛﺒﺘﻮﺍ ﺍﲰﻲ‪ .‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﳏﻤﺪ ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﲢﺼﻲ‬
‫ﺍﻟﺴﻘﻄﺎﺕ ﻋﻠﻰ ﺍﳊﺬﺍﻕ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻟﺘﻘﺼﲑﻫﻢ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻤﻨﻪ ﻳﺬﻫﺒﻮﻥ‪ ،‬ﻭﱎ ﺟﻬﺘﻪ ﻳﺆﺗﻮ‪.‬‬
‫ﲤﺎﻡ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺃﺧﺒﺎﺭ ﺍﺑﻦ ﺍﳋﺸﺎﺏ‪.‬‬
‫ﻭﻗﺮﺃﺕ ﰲ ﺗﺎﺭﻳﺦ ﺃﰊ ﻏﺎﻟﺐ ﺑﻦ ﻣﻬﺬﺏ ﺍﳌﻌﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ ،‬ﺃﻥ ﺃﺑﺎ ﻋﻠﻲ ﻣﻀﻰ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪،‬‬
‫ﻭﺻﺎﺭ ﻟﻪ ﺟﺎﻩ ﻋﻈﻴﻢ ﻋﻨﺪ ﺍﳌﻠﻚ ﻓﻨﺎﺧﺴﺮﻭ‪ .‬ﻓﻮﻗﻌﺖ ﻟﺒﻌﺾ ﺃﻫﻞ ﺍﳌﻌﺮﺓ ﺣﺎﺟﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺍﺣﺘﺎﺝ ﻓﻴﻬﺎ ﺇﱃ ﻛﺘﺎﺏ‬
‫ﻣﻦ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺍﳊﺴﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺇﱃ ﺃﰊ ﻋﻠﻲ‪ .‬ﻓﻠﻤﺎ ﻭﻗﻒ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻗﺎﻝ‪ :‬ﺇﱐ ﻗﺪ ﻧﺴﻴﺖ ﺍﻟﺸﺎﻡ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﱂ‬
‫ﻳﻌﺮﻩ ﻃﺮﻓﻪ‪.‬‬
‫ﻭﺫﻛﺮ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﺃﻥ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ ﺳﺄﻟﻪ ﺑﻔﺎﺭﺱ ﺇﻣﻼﺀ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺄﻣﻠﻰ ﻋﻠﻴﻪ ﺻﺪﺭﹰﺍ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺗﻘﺼﻰ‬
‫ﺍﻟﻘﻮﻝ ﻓﻴﻪ‪ ،‬ﻭﺃﻧﻪ ﻫﻠﻚ ﰲ ﲨﻠﺔ ﻣﺎ ﻓﻘﺪﻩ‪ ،‬ﻭﺃﺻﻴﺐ ﺑﻪ ﻣﻦ ﻛﺘﺒﻪ‪ .‬ﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ : -‬ﻭﺇﻥ‬
‫ﻭﺟﺪﺕ ﻧﺴﺨﺔ ﻭﺃﻣﻜﻦ ﺍﻟﻮﻗﺖ‪ ،‬ﻋﻤﻠﺖ ﺑﺈﺫﻥ ﺍﷲ ﻛﺘﺎﺑﹰﺎ ﺃﺫﻛﺮ ﻓﻴﻪ ﲨﻴﻊ ﺍﳌﻌﺘﻼﺕ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺃﻣﻴﺰ ﺫﻭﺍﺕ‬
 ‫ﺍﳍﻤﺰﺓ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ‪ ،‬ﻭﺃﻋﻄﻲ ﻛﻞ ﺟﺰﺀ ﻣﻨﻬﻤﺎ ﺣﻈﻪ ﻣﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﻣﺴﺘﻘﺼﻰ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪. -‬‬
‫ﻭﺣﺪﺛﲏ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻭﻗﻊ ﺣﺮﻳﻖ ﲟﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺬﻫﺐ ﺑﻪ ﲨﻴﻊ ﻋﻠﻢ ﺍﻟﺒﺼﺮﻳﲔ ﻗﺎﻝ‪ :‬ﻭﻛﻨﺖ ﻗﺪ ﻛﺘﺒﺖ ﺫﻟﻚ ﻛﻠﻪ‬
‫ﲞﻄﻲ‪ ،‬ﻭﻗﺮﺃﻧﻪ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻓﻠﻢ ﺃﺟﺪ ﻣﻦ ﺍﻟﺼﻨﺪﻭﻕ ﺍﻟﺬﻱ ﺍﺣﺘﺮﻕ ﺷﻴﺌﹰﺎ ﺃﻟﺒﺘﺔ‪ ،‬ﺇﻻ ﻧﺼﻒ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ ﻋﻦ‬
‫ﳏﻤﺪ ﺍﺑﻦ ﺍﳊﺴﻦ‪ .‬ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﺳﻠﻮﺗﻪ ﻭﻋﺰﺍﺋﻪ‪ ،‬ﻓﻨﻈﺮ ﺇﱄ ﻋﺎﺟﺒﹰﺎ ﰒ ﻗﺎﻝ‪ :‬ﺑﻘﻴﺖ ﺷﻬﺮﻳﻦ ﻻ ﺃﻛﻠﻢ ﺃﺣﺪﹰﺍ ﺣﺰﻧﹰﺎ‬
‫ﻼ ﻣﺘﺤﲑﹰﺍ ﺍﻧﻘﻀﻰ ﻛﻼﻣﻪ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪.‬‬ ‫ﻭﳘﺎﹰ‪ ،‬ﻭﺍﳓﺪﺭﺕ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻟﻐﻠﺒﺔ ﺍﻟﻔﻜﺮ ﻋﻠﻲ‪ ،‬ﻭﺃﻗﻤﺖ ﻣﺪﺓ ﺫﺍﻫ ﹰ‬
‫ﻗﺮﺃﺕ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳊﻠﺒﻴﺔ‪ ،‬ﻧﺴﺨﺔ ﻛﺘﺎﺏ ﻛﺘﺒﻪ ﺃﺑﻮ ﻋﻠﻲ ﺇﱃ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺟﻮﺍﺑﹰﺎ ﻋﻦ ﻛﺘﺎﺏ ﻭﺭﺩ ﻋﻠﻴﻪ ﻣﻨﻪ‪ ،‬ﻳﺮﺩ‬
‫ﻓﻴﻪ ﻋﻠﻰ ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ ﰲ ﺃﺷﻴﺎﺀ ﺃﺑﻠﻐﻬﺎ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻋﻦ ﺃﰊ ﻋﻠﻲ ﻧﺴﺨﺘﻪ‪ :‬ﻗﺮﺃ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﺳﻴﺪﻧﺎ ﺍﻷﻣﲑ‬
‫ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ‪ -‬ﻋﺒﺪ ﺳﻴﺪﻧﺎ ﺍﻟﺮﻗﻌﺔ ﺍﻟﻨﺎﻓﺬﺓ ﻣﻦ ﺣﻀﺮﺓ ﺳﻴﺪﻧﺎ‪ ،‬ﻓﻮﺟﺪ ﻛﺜﲑﹰﺍ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﱂ ﲡﺮ ﻋﺎﺩﺓ ﻋﺒﺪﻩ ﺑﻪ‪،‬‬
‫ﻭﻻﺳﻴﻤﺎ ﻣﻊ ﺻﺎﺣﺐ ﺍﻟﺮﻗﻌﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺬﻛﺮ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻗﻠﺔ ﲢﻔﻆ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻓﻴﻤﺎ ﻳﻘﻮﻟﻪ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻟﻮ ﺑﻘﻲ ﻋﻤﺮ ﻧﻮﺡ ﻣﺎ ﺻﻠﺢ ﺃﻥ ﻳﻘﺮﺃ ﻋﻠﻰ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻣﻊ ﻋﻠﻤﻪ ﺑﺄﻥ ﺍﺑﻦ ﻫﺰﺍﺫ ﺍﻟﺴﲑﺍﰲ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺍﻟﺼﺒﻴﺎﻥ‬
‫ﻭﻣﻌﻠﻤﻮﻫﻢ‪ ،‬ﺃﻓﻼ ﺃﺻﻠﺢ ﺃﻥ ﺃﻗﺮﺃ ﻋﻠﻰ ﻣﻦ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺍﻟﺼﺒﻴﺎﻥ؟ ﻫﺬﺍ ﻣﺎ ﻻﺧﻔﺎﺀ ﺑﻪ‪ .‬ﻛﻴﻒ ﻭﻫﻮ ﻗﺪ ﺧﻠﻂ ﻓﻴﻤﺎ‬
‫ﺣﻜﺎﻩ ﻋﲏ؟ ﻭﺃﱐ ﻗﻠﺖ‪ :‬ﺇﻥ ﺍﻟﺴﲑﺍﰲ ﻗﺪ ﻗﺮﺃ ﻋﻠﻲ ﻭﱂ ﺃﻗﻞ ﻫﺬﺍ‪ .‬ﺇﳕﺎ ﻗﻠﺖ‪ :‬ﺗﻌﻠﻢ ﻣﲏ ﺃﻭ ﺃﺧﺬ ﻋﲏ ﻫﻮ ﻭﻏﲑﻩ ﳑﻦ‬
‫ﻳﻨﻈﺮ ﺍﻟﻴﻮﻡ ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻞ‪ .‬ﻭﻟﻴﺲ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺗﻌﻠﻢ ﻣﲏ ﻣﺜﻞ ﻗﺮﺃ ﻋﻠﻲ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﻣﻦ ﻻ ﻳﺘﻌﻠﻢ‬
‫ﻣﻨﻪ ﻭﻗﺪ ﻳﺘﻌﻠﻢ ﻣﻨﻪ ﻣﻦ ﻻ ﻳﻘﺮﺃ ﻋﻠﻴﻪ‪ .‬ﻭﺗﻌﻠﻢ ﺍﺑﻦ ﻬﺑﺰﺍﺫ ﻣﲏ ﰲ ﺃﻳﺎﻡ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺮﻱ ﻭﺑﻌﺪﻩ‪ ،‬ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﻦ‬
‫ﻛﺎﻥ ﻳﻌﺮﻓﲏ ﻭﻳﻌﺮﻓﻪ‪ ،‬ﻛﻌﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﺏ ﻳﻮﻧﺲ‪ .‬ﻭﻣﻦ ﻛﺎﻥ ﻳﻄﻠﺐ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻣﻦ‬
‫ﰊ ﺍﻷﺯﺭﻕ ﺍﻟﻜﺘﺎﺏ ﻭﻏﲑﻫﻢ‪ .‬ﻭﻛﺬﻟﻚ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﺮﺱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻧﻪ ﻳﻐﺸﺎﱐ ﰲ ﺻﻒ ﺷﻮﻳﺰ‪ ،‬ﻛﻌﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﺟﺎﺭﻱ ﺑﻴﺖ ﺑﻴﺖ ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﺍﳊﺴﻦ ﺑﻦ ﺟﻌﻔﺮ ﺃﺧﻮﻩ‪ ،‬ﻓﻴﻨﺘﻘﻞ ﺇﱃ‬
‫ﺩﺍﺭﻩ ﺍﻟﱵ ﻭﺭﺛﻬﺎ ﻋﻨﻪ ﰲ ﺩﺭﺏ ﺍﻟﺰﻋﻔﺮﺍﱐ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺇﱐ ﻗﻠﺖ‪ :‬ﺇﻥ ﺍﺑﻦ ﺍﳋﻴﺎﻁ ﻛﺎﻥ ﻻ ﻳﻌﺮﻑ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻐﻠﻂ ﰲ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﻛﻴﻒ ﺃﺳﺘﺠﻴﺰ ﻫﺬﺍ ﻭﻗﺪ ﻛﻠﻤﺖ‬
‫ﺍﺑﻦ ﺍﳋﻴﺎﻁ ﰲ ﳎﺎﻟﺲ ﻛﺜﲑﺓ؟‪ .‬ﻭﻟﻜﲏ ﻗﻠﺖ‪ :‬ﺇﻧﻪ ﻻ ﻟﻘﺎﺀ ﻟﻪ‪ ،‬ﻷﻧﻪ ﺩﺧﻞ ﺇﱃ ﺑﻐﺪﺍﺩ ﺑﻌﺪ ﻣﻮﺕ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ‪،‬‬
‫ﻭﺻﺎﺩﻑ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﻭﻗﺪ ﺻﻢ ﺻﻤﻤﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻻ ﳜﺮﻕ ﺍﻟﻜﻼﻡ ﻣﻌﻪ ﲰﻌﻪ‪ ،‬ﻓﻠﻢ ﳝﻜﻦ ﺗﻌﻠﻢ ﺍﻟﻨﺤﻮ ﻣﻨﻪ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻛﺎﻥ ﻳﻌﻮﻝ ﻓﻴﻤﺎ ﻛﺎﻥ ﻳﺆﺧﺬ ﻋﻨﻪ‪ ،‬ﻋﻠﻰ ﻣﺎ ﳝﻠﻪ ﺩﻭﻥ ﻣﺎ ﻛﺎﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﻳﻨﻜﺮﻩ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‬
‫ﻭﻣﻦ ﻳﻌﺮﻓﻬﻢ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﻗﺪ ﺃﺧﻄﺄ ﺍﻟﺒﺎﺭﺣﺔ ﰲ ﺃﻛﺜﺮ ﻣﺎ ﻗﺎﻟﻪ‪ .‬ﻓﺎﻋﺘﺮﺍﻑ ﲟﺎ ﺇﻥ ﺍﺳﺘﻐﻔﺮ ﺍﷲ ﻣﻨﻪ ﻛﺎﻥ ﺣﺴﻨﺎﹰ‪،‬‬
‫ﻭﺍﻟﺮﻗﻌﺔ ﻃﻮﻳﻠﺔ ﻓﻴﻬﺎ ﺟﻮﺍﺏ ﻋﻦ ﻣﺴﺎﺋﻞ ﺃﺧﺬﺕ ﻋﻠﻴﻪ‪ .‬ﻛﺎﻧﺖ ﺍﻟﻨﺴﺨﺔ ﻏﲑ ﻣﺮﺿﻴﺔ‪ ،‬ﻓﺘﺮﻛﺘﻬﺎ ﺇﱃ ﺃﻥ ﻳﻘﻊ ﻣﺎ‬
‫ﺃﺭﺗﻀﻴﻪ‪ .‬ﻭﺃﻛﺜﺮ ﺍﻟﻨﺴﺦ ﺑﺎﳊﻠﺒﻴﺎﺕ ﻻ ﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﺮﻗﻌﺔ ﻓﻴﻬﺎ‪.‬‬

‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ ﺍﻟﺬﻱ ﻻ ﺃﺭﺗﺎﺏ ﺑﻪ ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺘﻪ ‪ -‬ﻳﻌﲏ ﺃﺑﺎ ﻋﻠﻲ ‪ -‬ﻓﻘﻠﺖ‪ :‬ﺃﻗﺮﺃﺕ ﺃﻧﺖ‬
‫ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻗﺮﺃﺗﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺮﺃﻩ ﺃﺑﻮ ﺑﻜﺮ ﻋﻠﻰ ﺃﰊ ﺳﻌﻴﺪ ﻳﻌﲏ ﺍﻟﺴﻜﺮﻱ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻗﺪ‬
‫ﻛﺘﺐ ﻣﻦ ﻛﺘﺐ ﺃﰊ ﺳﻌﻴﺪ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻛﺘﺐ ﺃﰊ ﺯﻳﺪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺫﺍﻛﺮﺗﻪ ﺑﻜﺘﺐ ﺃﰊ ﺑﻜﺮ ﻭﻗﻠﺖ‪ :‬ﻟﻮ ﻋﺎﺵ ﻟﻈﻬﺮ ﻣﻦ‬
‫ﻼ ﻗﺪ ﺫﻫﺐ ﻋﲏ‪،‬‬ ‫ﺟﻬﺘﻪ ﻋﻠﻢ ﻛﺜﲑ‪ ،‬ﻭﻛﻼﻣﹰﺎ ﻫﺬﺍ ﳓﻮﻩ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﻳﻄﻮﻝ ﻛﺘﺒﻪ‪ .‬ﻭﺿﺮﺏ ﻟﺬﻟﻚ ﻣﺜ ﹰ‬
‫ﺃﻇﻨﻪ ‪ -‬ﺑﺎﺭﻙ ﺍﷲ ﻷﰊ ﳛﲕ ﰲ ﻛﺘﺒﻪ ‪ -‬ﺃﻭ ﺷﻴﺌﹰﺎ ﳓﻮ ﺫﻟﻚ‪.‬‬
 ‫ﻗﺎﻝ‪ :‬ﻭﻓﺎﺭﻗﺖ ﺃﺑﺎ ﺑﻜﺮ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﻭﻫﻮ ﻳﺸﻐﻞ ﺑﺎﻟﻌﻠﺔ ﺍﻟﱵ ﺗﻮﰲ ﻓﻴﻬﺎ‪ ،‬ﻭﺭﺟﻌﺖ ﺇﱃ ﺑﻼﺩ ﻓﺎﺭﺱ‪ ،‬ﰒ ﻋﺪﺕ ﻭﻗﺪ‬
‫ﺗﻮﰲ‪ .‬ﻭﺭﺃﻳﺖ ﰲ ﺁﺧﺮ ﻛﺘﺎﺑﻪ ﰲ ﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ ﺧﻄﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﳝﻠﻪ ﻋﻠﻲ ﻷﻛﺘﺒﻪ ﻓﻴﻪ‪ ،‬ﻓﻌﻠﻤﺖ ﺃﻧﻪ ﱂ ﻳﺰﺩ ﻓﻴﻪ‬
‫ﺷﻴﺌﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻷﺻﻤﻌﻲ ﻳﺘﻬﻢ ﰲ ﺗﻠﻚ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﻳﺮﻭﻳﻬﺎ‪ .‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻛﻴﻒ ﻫﺬﺍ؟ ﻭﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻮﺭﻉ ﻣﺎ‬
‫ﺩﻋﺎﻩ ﺇﱃ ﺗﺮﻙ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﺭﻳﺎﺀ ﻭﻋﻨﺎﺩﹰﺍ ﻷﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﻷﻧﻪ ﺳﺒﻘﻪ ﺇﱃ ﻋﻤﻞ‬
‫ﻛﺘﺎﺏ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺠﻨﺢ ﺍﻷﺻﻤﻌﻲ ﺇﱃ ﺫﻟﻚ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﻷﻋﺮﺍﰊ‬

‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﻷﺳﻮﺩ ﺍﻟﻐﻨﺪﺟﺎﱐ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻨﺴﺎﺑﺔ‪ .‬ﻭﻏﻨﺪﺟﺎﻥ‪ :‬ﺑﻠﺪ ﻗﻠﻴﻞ ﺍﳌﺎﺀ‪ ،‬ﻻ ﳜﺮﺝ ﻣﻨﻪ ﺇﻻ ﺃﺩﻳﺐ ﺃﻭ ﺣﺎﻣﻞ‬
‫ﺳﻼﺡ‪ .‬ﻭﻛﺎﻥ ﺍﻷﺳﻮﺩ ﺻﺎﺣﺐ ﺩﻧﻴﺎ ﻭﺛﺮﻭﺓ‪ ،‬ﻭﻛﺎﻥ ﻋﻼﻣﺔ ﻧﺴﺎﺑﺔ ﻋﺎﺭﻓﹰﺎ ﺑﺄﻳﺎﻡ ﺍﻟﻌﺮﺏ ﻭﺃﺷﻌﺎﺭﻫﺎ‪ ،‬ﻗﻴﻤﹰﺎ ﲟﻌﺮﻓﺔ‬
‫ﺃﺣﻮﺍﳍﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﺴﺘﻨﺪﻩ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺃﺑﺎ ﺍﻟﻨﺪﻯ‪ ،‬ﻭﻫﺬﺍ ﺭﺟﻞ ﳎﻬﻮﻝ ﻻ ﻣﻌﺮﻓﺔ ﻟﻨﺎ ﺑﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﻳﻌﻠﻰ ﺑﻦ ﺍﳍﺒﺎﺭﻳﺔ ﺍﻟﺸﺎﻋﺮ ﻳﻌﲑﻩ ﺑﺬﻟﻚ ﻭﻳﻘﻮﻝ‪ :‬ﻟﻴﺴﺖ ﺷﻌﺮﻱ‪ ،‬ﻣﻦ ﻫﺬﺍ ﺍﻷﺳﻮﺩ ﺍﻟﺬﻱ ﻗﺪ ﻧﺼﺐ‬
‫ﻧﻔﺴﻪ ﻟﻠﺮﺩ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ؟ ﻭﺗﺼﺪﻯ ﻟﻸﺧﺬ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺍﻟﻘﺪﻣﺎﺀ‪ ،‬ﲟﺎﺫﺍ ﻧﺼﺤﺢ ﻗﻮﻟﻪ؟ ﻭﻧﺒﻄﻞ ﻗﻮﻝ ﺍﻷﻭﺍﺋﻞ ﻭﻻ‬
‫ﺗﻌﻮﻳﻞ ﻟﻪ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﺇﻻ ﻋﻠﻰ ﺃﰊ ﺍﻟﻨﺪﻯ‪ ،‬ﻭﻣﻦ ﺃﺑﻮ ﺍﻟﻨﺪﻯ ﰲ ﺍﻟﻌﺎﱂ؟ ﻻ ﺷﻴﺦ ﻣﺸﻬﻮﺭ‪ ،‬ﻭﻻ ﺫﻭ ﻋﻠﻢ ﻣﺬﻛﻮﺭ‪ .‬ﻗﺎﻝ‬
‫ﺍﳌﺆﻟﻒ‪ :‬ﻭﻟﻌﻤﺮﻱ ﺇﻥ ﺍﻷﻣﺮ ﻟﻜﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﻫﺬﺍ ﺭﺟﻞ ﻳﻘﻮﻝ‪ :‬ﺃﺧﻄﺄ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﰲ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻟﻔﻼﻥ‪،‬‬
‫ﺇﳕﺎ ﻫﻮ ﻟﻔﻼﻥ ﺑﻐﲑ ﺣﺠﺔ ﻭﺍﺿﺤﺔ‪ ،‬ﻭﻻ ﺃﺩﻟﺔ ﻻﺋﺤﺔ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻗﺪ ﺫﻛﺮ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ‬
‫ﺃﺑﻴﺎﺗﹰﺎ ﻳﺴﲑﺓ ﻓﻴﻨﺸﺪ ﻫﻮ ﲤﺎﻣﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﻘﻮﻡ ﺑﻪ ﺣﺠﺔ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺃﻋﻠﻢ ﻣﻦ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻳﻘﺎﻭﻡ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻗﺪ ﺃﺩﺭﻙ ﺻﺪﺭﹰﺍ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﻋﻨﻬﻢ ﺃﺧﺬ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﺳﺘﻤﺪ ﺃﻭﻟﻮ ﺍﻟﻔﻬﻢ‪ .‬ﻭﻛﺎﻥ‬
‫ﺍﻷﺳﻮﺩ ﻻ ﻳﻘﻨﻌﻪ ﺃﻥ ﻳﺮﺩ ﻋﻠﻰ ﺃﺋﻤﺔ ﺍﻟﻌﻠﻢ ﺭﺩﹰﺍ ﲨﻴﻼﹰ‪ ،‬ﺣﱴ ﳚﻌﻠﻪ ﻣﻦ ﺑﺎﺏ ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﺘﻬﻜﻢ‪ ،‬ﻭﺿﺮﺏ ﺍﻷﻣﺜﺎﻝ‬
‫ﻭﺍﻟﻄﲑ‪ .‬ﻭﺍﳊﻜﺎﻳﺔ ﻋﻨﻪ ﻣﺴﺘﻔﺎﺿﺔ ﰲ ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﻌﺎﻃﻰ ﺗﺴﻮﻳﺪ ﻟﻮﻧﻪ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﺪﻫﻦ ﺑﺎﻟﻘﻄﺮﺍ‪ ،‬ﻭﻳﻘﻌﺪ ﰲ ﺍﻟﺸﻤﺲ‬
‫ﻟﻴﺤﻘﻖ ﻟﻨﻔﺴﻪ ﺍﻟﺘﻠﻘﻴﺐ ﺑﺎﻷﻋﺮﺍﰊ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺭﺯﻕ ﰲ ﺃﻳﺎﻣﻪ ﺳﻌﺎﺩﺓ‪ ،‬ﻭﺫﺍﻙ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﻛﻨﻒ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻌﺎﺩﻝ ﺃﰊ‬
‫ﻣﻨﺼﻮﺭ ﻬﺑﺮﺍﻡ ﺍﺑﻦ ﻣﺎﻓﻨﺔ‪ ،‬ﻭﺯﻳﺮ ﺍﳌﻠﻚ ﺃﰊ ﻛﺎﻟﻴﺠﺎﺭ ﺑﻦ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺑﻦ ﻬﺑﺎﺀ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﺑﻮﻳﻪ‬
‫ﺻﺎﺣﺐ ﺷﲑﺍﺯ‪ ،‬ﻭﻗﺪ ﺧﻄﺐ ﻟﻪ ﺑﺒﻐﺪﺍﺩ ﺑﺎﻟﺴﻠﻄﻨﺔ‪ .‬ﻓﻜﺎﻥ ﺍﻷﺳﻮﺩ ﺇﺫﺍ ﺻﻨﻒ ﻛﺘﺎﺑﹰﺎ ﺟﻌﻠﻪ ﺑﺎﲰﻪ‪ ،‬ﻓﻜﺎﻥ ﻳﻔﻀﻞ‬
‫ﻋﻠﻴﻪ ﺇﻓﻀﺎ ﹰﻻ ﲨﺎﹰ‪ ،‬ﻓﺄﺛﺮﻯ ﻣﻦ ﺟﻬﺘﻪ‪ .‬ﻭﻣﺎﺕ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﻮﺯﻳﺮ ﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬
‫ﻭﻗﺮﺃﺕ ﰲ ﺑﻌﺾ ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﺃﻧﻪ ﺻﻨﻒ ﰲ ﺷﻬﻮﺭ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﻭﻗﺮﺉ ﻋﻠﻴﻪ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﻋﺸﺮﻳﻦ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﻭﻟﻸﺳﻮﺩ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺴﻞ ﻭﺍﻟﺴﺮﻗﺔ‪ ،‬ﻛﺘﺎﺏ ﻓﺮﺟﺔ ﺍﻷﺩﻳﺐ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻳﻮﺳﻒ ﺏ ﺃﰊ‬
‫ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﰲ ﺷﺮﺡ ﺃﺑﻴﺎﺕ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻛﺘﺎﺏ ﺿﺎﻟﺔ ﺍﻷﺩﻳﺐ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﰲ ﺍﻟﻨﻮﺍﺩﺭ ﺍﻟﱵ ﺭﻭﺍﻫﺎ‬
‫ﺛﻌﻠﺐ‪ ،‬ﻛﺘﺎﺏ ﻗﻴﺪ ﺍﻷﻭﺍﺑﺪ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺴﲑﺍﰲ ﺃﻳﻀﹰﺎ ﰲ ﺷﺮﺡ ﺃﺑﻴﺎﺕ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ‬
‫ﺍﻟﻨﻤﺮﻱ ﰲ ﺷﺮﺡ ﻣﺸﻜﻞ ﺃﺑﻴﺎﺕ ﺍﳊﻤﺎﺳﺔ‪ ،‬ﻛﺘﺎﺏ ﻧﺰﻫﺔ ﺍﻷﺩﻳﺐ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﰊ ﻋﻠﻲ ﰲ ﺍﻟﺘﺬﻛﺮﺓ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳋﻠﻴﻞ ﻣﺮﺗﺐ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‪ ،‬ﻛﺘﺎﺏ ﰲ ﺃﲰﺎﺀ ﺍﻷﻣﺎﻛﻦ‪:‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ﺍﻟﺒﻨﺎﺀ‬

 ‫ﺃﺑﻮ ﻋﻠﻲ ﺍﳌﻘﺮﺉ‪ ،‬ﺍﶈﺪﺙ ﺍﳊﻨﺒﻠﻲ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ﺳﺘﻮﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﺍﳊﻤﺎﻣﻲ‬
‫ﻭﻏﲑﻩ‪ .‬ﻭﲰﻊ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﺑﻦ ﺑﺸﺮﺍﻥ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺗﻔﻘﻪ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﻳﻌﻠﻰ ﺏ ﺍﻟﻔﺮﺍﺀ‪ .‬ﻭﻣﺎﺕ ﰲ ﺧﺎﻣﺲ‬
‫ﺭﺟﺐ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﻭﺻﻨﻒ ﰲ ﻛﻞ ﻓﻦ ﺣﱴ ﺑﻠﻐﺖ ﺗﺼﺎﻧﻴﻔﻪ ﻣﺎﺋﺔ ﻭﲬﺴﲔ ﻣﺼﻨﻔﹰﺎ‪ .‬ﻣﻨﻬﺎ‪:‬‬
‫ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻹﻳﻀﺎﺡ ﻷﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺭﺃﻳﺘﻪ ﻭﻛﺎﻥ ﻟﻪ ﺣﻠﻘﺔ ﲜﺎﻣﻊ ﺍﻟﻘﺼﺮ‪ ،‬ﻳﻔﱵ ﻓﻴﻬﺎ ﻭﻳﻘﺮﺃ‬
‫ﺍﳊﺪﻳﺚ ﻭﺣﻠﻘﺔ ﲜﺎﻣﻊ ﺍﳌﻨﺼﻮﺭ‪.‬‬

‫ﻭﺣﺪﺙ ﺍﻟﺴﻤﻌﺎﱐ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﻭﺍﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺍﲰﻪ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﲰﻊ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺒﻨﺎﺀ ﻳﻜﺸﻂ ﻣﻦ ﺍﻟﺘﺴﻤﻴﻊ ﺑﻮﺭﻱ ﻭﳝﺪ‬
‫ﺍﻟﺴﲔ‪ ،‬ﻭﻗﺪ ﺻﺎﺭ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺒﻨﺎ ﻗﺎﻝ‪ :‬ﻛﺬﺍ ﻗﻴﻞ ﺇﻧﻪ ﻛﺎﻥ ﻳﻔﻌﻞ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻘﻮﻝ ﺑﻌﻴﺪ ﻣﻦ ﺍﻟﺼﺤﺔ‪ ،‬ﻓﺈﻧﻪ ﻗﺎﻝ‪ :‬ﻛﺬﺍ ﻗﻴﻞ ﻭﱂ ﳛﻚ ﻋﻦ ﻋﻠﻤﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﻼ ﻳﺜﺒﺖ ﻫﺬﺍ‪ .‬ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﺍﻟﺮﺟﻞ ﻣﻜﺜﺮ‬
‫ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺍﻻﺳﺘﺰﺍﺩﺓ ﳌﺎ ﻳﺴﻤﻊ‪ ،‬ﻭﻣﺘﺪﻳﻦ ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﻈﻦ ﺑﺎﳌﺘﺪﻳﻦ ﺍﻟﻜﺬﺏ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ﺃﻧﻪ ﻗﺪ ﺍﺷﺘﻬﺮﺕ ﻛﺜﺮﺓ‬
‫ﺭﻭﺍﻳﺔ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺍﻟﺒﻨﺎ‪ ،‬ﻓﺄﻳﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ؟ ﻭﻣﻦ ﺫﻛﺮﻩ‬
‫ﻭﻣﻦ ﻳﻌﺮﻓﻪ؟ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﻦ ﺍﺷﺘﻬﺮ ﲰﺎﻋﻪ ﻻ ﳜﻔﻰ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ ﻭﻧﻘﻠﺘﻪ ﻣﻦ ﺧﻄﻪ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﺍﻟﺒﻨﺎ ﺍﳌﻘﺮﺉ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﻠﻲ‪ ،‬ﺃﺣﺪ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﻢ ﰲ ﺍﻟﺰﻣﺎ‪ ،‬ﻟﻪ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ‬
‫ﻭﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ﻋﺪﺓ ﻣﺼﻨﻔﺎﺕ‪ .‬ﺣﻜﻰ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺻﻨﻔﺖ ﲬﺴﻤﺎﺋﺔ ﻣﺼﻨﻒ‪،‬‬
‫ﻭﻛﺎﻥ ﺣﻠﻮ ﺍﻟﻌﺒﺎﺭﺓ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻭﻗﺮﺃﺕ ﲞﻂ ﺍﻹﻣﺎﻡ ﻭﺍﻟﺪﻱ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻋﻠﻲ ﺍﳍﻤﺬﺍﱐ ﻬﺑﺎ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ‬
‫ﻋﻠﻲ ﺍﺑﻦ ﺍﻟﺒﻨﺎ ﺑﺒﻐﺪﺍﺩ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺫﻛﺮﱐ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺑﺎﻟﺼﺪﻕ ﺃﻭ ﺑﺎﻟﻜﺬﺏ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺫﻛﺮﻙ ﰲ‬
‫ﻼ ﻓﻘﺎﻝ‪ :‬ﻟﻴﺘﻪ ﺫﻛﺮﱐ ﻭﻟﻮ ﰲ ﺍﻟﻜﺬﺍﺑﲔ‪.‬‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ﺃﺻ ﹰ‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﻌﺼﺎﺋﺪﻱ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺍﻟﺒﻨﺎ ﻗﺎﻝ‪ :‬ﻛﺘﺐ ﺇﱄ ﺑﻌﺾ ﺇﺧﻮﺍﱐ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻷﺩﺏ ﻛﺘﺎﺑﹰﺎ ﻭﺿﻤﻨﻪ ﻗﻮﻝ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃ؛ﻣﺪ‪:‬‬
‫ﺇﻥ ﻛﻨﺖ ﻟﺴﺖ ﻣﻌﻲ ﻓﺎﻟﻘﻠﺐ ﻣﻨﻚ ﻣﻌﻲ ‪ ...‬ﻳﺮﺍﻙ ﻗﻠﱯ ﻭﺇﻥ ﻏﻴﺒﺖ ﻋﻦ ﺑﺼﺮﻱ‬
‫ﺍﻟﻌﲔ ﺗﺒﺼﺮ ﻣﺎ ﻬﺗﻮﻯ ﻭﺗﻔﻘﺪﻩ ‪ ...‬ﻭﺑﺎﻃﻦ ﺍﻟﻘﻠﺐ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻟﻨﻈﺮ‬
‫ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﻋﻠﻲ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺇﺫﺍ ﻏﻴﺒﺖ ﺃﺷﺒﺎﺣﻨﺎ ﻛﺎﻥ ﺑﻴﻨﻨﺎ ‪ ...‬ﺭﺳﺎﺋﻞ ﺻﺪﻕ ﰲ ﺍﻟﻀﻤﲑ ﺗﺮﺍﺳﻞ‬
‫ﻭﺃﺭﻭﺍﺣﻨﺎ ﰲ ﻛﻞ ﺷﺮﻕ ﻭﻣﻐﺮﺏ ‪ ...‬ﺗﻼﻗﻲ ﺑﺈﺧﻼﺹ ﺍﻟﻮﺩﺍﺩ ﺗﻮﺍﺻﻞ‬
‫ﻭﰒ ﺃﻣﻮﺭ ﻟﻮ ﲢﻘﻘﺖ ﺑﻌﻀﻬﺎ ‪ ...‬ﻟﻜﻨﺖ ﻟﻨﺎ ﺑﺎﻟﻌﺬﺭ ﻓﻴﻬﺎ ﺗﻘﺎﺑﻞ‬
‫ﻭﻛﻢ ﻏﺎﺋﺐ ﻭﺍﻟﺼﺪﺭ ﻣﻨﻪ ﻣﺴﻠﻢ ‪ ...‬ﻭﻛﻢ ﺯﺍﺋﺮ ﰲ ﺍﻟﻘﻠﺐ ﻣﻨﻪ ﺑﻼﺑﻞ‬
‫ﻓﻼ ﲡﺰﻋﻦ ﻳﻮﻣﹰﺎ ﺇﺫﺍ ﻏﺎﺏ ﺻﺎﺣﺐ ‪ ...‬ﺃﻣﲔ ﻓﻤﺎ ﻏﺎﺏ ﺍﻟﺼﺪﻳﻖ ﺍﺠﻤﻟﺎﻣﻞ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‬
 ‫ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺍﻷﺳﺘﺮﺍﺑﺎﺫﻱ‬

‫ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺍﻷﺩﻳﺐ ﺍﻟﻔﺎﺿﻞ‪ ،‬ﺣﺴﻨﺔ ﻃﱪﺳﺘﺎﻥ‪ ،‬ﻭﺃﻭﺣﺪ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪:‬‬
‫ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﻔﺼﻴﺢ‪ .‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺃﲪﺪ‬

‫ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻬﻞ‪ ،‬ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﺑﻦ ﻋﺜﻜﻞ‪ ،‬ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻌﻄﺎﺭ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳍﻤﺬﺍﱐ‪ ،‬ﺍﳌﻘﺮﺉ‬
‫ﻣﻦ ﺃﻫﻞ ﳘﺬﺍﻥ‪ .‬ﻣﺎﺕ ﰲ ﺗﺎﺳﻊ ﻋﺸﺮ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻭﺫﻛﺮﻩ ﺑﻌﺾ ﺍﻟﺜﻘﺎﺕ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺬﻛﺮ ﻟﻪ ﻣﻨﺎﻗﺐ ﻛﺜﲑﺓ‪ ،‬ﻭﺫﻛﺮ ﻧﺴﺒﻪ ﻭﻭﻻﺩﺗﻪ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ‬
‫ﺃﲪﺪ‪ ،‬ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﺳﻬﻞ‪ ،‬ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﺑﻦ ﻋﺜﻜﻞ‪ ،‬ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻌﻄﺎﺭ ﺍﳍﻤﺬﺍﱐ‪ .‬ﻭﻛﺎﻥ ﻋﺜﻜﻞ ﻣﻦ ﺍﻟﻌﺮﺏ‪ .‬ﻭﺃﻣﺎ‬
‫ﻭﻻﺩﺗﻪ‪ :‬ﻓﺈﻬﻧﺎ ﻛﺎﻧﺖ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﺳﻨﺔ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬
‫ﻬﺑﻤﺬﺍﻥ ﻭﺫﻛﺮ ﻣﻦ ﻣﻨﺎﻗﺒﻪ ﻗﺎﻝ‪ :‬ﲰﻌﺘﻪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﺳﻠﻤﺖ ﰲ ﺻﻐﺮﻱ ﺇﱃ ﺭﺟﻞ ﻣﻌﻠﻢ‪ .‬ﻗﺎﻝ‪ :‬ﲰﺎﻩ‬
‫ﻭﻧﺴﻴﺖ ﺍﲰﻪ ﻗﺎﻝ‪ :‬ﻭﻛﻨﺖ ﺃﺣﻔﻆ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺤﻔﻈﺖ ﻋﻠﻴﻪ ﺇﱃ ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﰒ ﺃﺟﺮﻯ ﺍﷲ ﻟﺴﺎﱐ ﲝﻔﻆ‬
‫ﻼ ﻣﻨﻪ ﺟﻞ ﺟﻼﻟﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺳﺎﺭ ﰲ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ ﰲ‬
‫ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻣﻦ ﻏﲑ ﲢﻔﻆ ﻭﺗﻜﺮﺍﺭ‪ ،‬ﻓﻀ ﹰ‬
‫ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﻣﻦ ﺟﺮﺑﺎﺫﻗﺎﻥ ﺇﱃ ﺃﺻﻔﻬﺎ‪.‬‬
‫ﻼ ﻗﺪﺍﻡ ﺍﻟﻘﺎﻓﻠﺔ‪ ،‬ﺃﺣﻴﺎﻧﹰﺎ ﻣﻊ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﺃﺧﻠﻒ‬
‫ﻭﲰﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﳌﺎ ﺣﺠﺠﺖ ﻛﻨﺖ ﺃﻣﺸﻲ ﰲ ﺍﻟﺒﺎﺩﻳﺔ ﺭﺍﺟ ﹰ‬
‫ﺍﻟﺪﻟﻴﻞ‪ ،‬ﺣﱴ ﻋﺮﻓﲏ ﺍﻟﺪﻟﻴﻞ ﻭﺍﺳﺘﺄﻧﺲ ﰊ ﻭﻣﺎﻝ ﺇﱄ‪ ،‬ﻭﻫﻮ ﻳﺴﲑ ﻋﻠﻰ ﻧﺎﻗﺔ ﻟﻪ ﺗﻜﺎﺩ ﺗﺮﺩ ﺍﻟﺮﻳﺢ‪ ،‬ﻭﻛﻨﺖ ﺃﺭﻯ‬
‫ﺍﻟﺪﻟﻴﻞ ﻳﺘﻌﺠﺐ ﻣﻦ ﻗﻮﰐ ﻋﻠﻰ ﺍﻟﺴﲑ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﻴﺎﻧﹰﺎ ﻳﻀﺮﺏ ﻧﺎﻗﺘﻪ ﻭﳝﻌﻦ ﰲ ﺍﻟﺴﲑ‪ ،‬ﻭﻛﺖ ﻻ ﺃﺧﻠﻲ ﺍﻟﻨﺎﻗﺔ‬
‫ﺗﺴﺒﻘﻲ‪ .‬ﻓﻘﺎﻝ ﱄ ﺍﻟﺪﻟﻴﻞ ﻳﻮﻣﹰﺎ‪ :‬ﺗﻘﺪﺭ ﺃﻥ ﺗﺴﺎﺑﻖ ﻧﺎﻗﱵ ﻫﺬﻩ؟ ﻓﻘﻠﺖ‪ :‬ﻧﻌﻢ‪ .‬ﻓﻀﺮﻬﺑﺎ ﻭﻋﺪﻭﺕ ﻣﻌﻬﺎ ﻓﺴﺒﻘﺘﻬﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﳊﻔﻆ ﻟﻠﻌﻠﻮﻡ‪ ،‬ﻛﺜﲑ ﺍﺠﻤﻟﺎﻫﺪﺓ ﰲ ﲢﺼﻴﻠﻬﺎ‪ ،‬ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮﻝ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ : -‬ﺣﻔﻈﺖ ﻛﺘﺎﺏ‬
‫ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ ﻟﻌﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻐﺪﺍﺓ ﺇﱃ ﻭﻗﺖ ﺍﻟﻌﺼﺮ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﺣﻔﺺ ﻋﻤﺮ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻮﺷﺎﺀ ﺍﳌﻘﺮﺉ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪-‬‬
‫ﻳﻘﻮﻝ‪ :‬ﺣﻔﻈﺖ ﻳﻮﻣﹰﺎ ﺛﻼﺛﲔ ﻭﺭﻗﺔ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‬
‫ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﻟﻌﻼﺀ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺎﱀ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﺮﺟﻲ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﻭﻟﻮ‬
‫ﺃﻥ ﺃﺣﺪﹰﺍ ﺃﺗﺎﱐ ﲝﺪﻳﺚ ﻭﺍﺣﺪ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﺒﻠﻐﲏ ﳌﻸﺕ ﻓﺎﻩ ﺫﻫﺒﹰﺎ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺣﻔﻆ ﺍﳉﻤﻬﺮﺓ ﻷﰊ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﺠﻤﻟﻤﻞ ﻻﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﺴﺐ‬
‫ﻟﻠﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺑﻠﻐﻲ ﻋﻦ ﺍﻟﺜﻘﺔ ﺃﻥ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﺟﻌﻔﺮ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﱄ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪:‬‬
‫ﻣﺎﺫﺍ ﺃﺗﻴﺘﲏ ﺑﻪ؟ ﺃﻗﻮﻝ ﺭﰊ ﻭﺳﻴﺪﻱ‪ ،‬ﺃﺗﻴﺘﻚ ﺑﺄﰊ ﺍﻟﻌﻼﺀ ﺍﻟﻌﻄﺎﺭ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﺑﻦ ﺍﻟﻔﻀﻞ ﺍﳉﻮﺯﻱ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﳝﻠﻲ ﻳﻮﻣﹰﺎ ﰲ ﺍﳉﺎﻣﻊ ﺑﺄﺻﻔﻬﺎﻥ ﻭﻋﻨﺪﻩ ﲨﺎﻋﺔ ﻣﻦ ﺍﶈﺪﺛﲔ‪ ،‬ﺇﺫ ﺩﺧﻞ ﺍﻟﺸﻴﺦ‬
‫ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻣﻦ ﺑﺎﺏ ﺍﳉﺎﻣﻊ‪ ،‬ﻓﻠﻤﺎ ﻧﻈﺮ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺇﻟﻴﻪ ﺃﻣﺴﻚ ﻋﻦ ﺍﻹﻣﻼﺀ‪ ،‬ﻭﻧﻈﺮ‬
‫ﺇﱃ ﺃﺻﺤﺎﺑﻪ ﻭﻗﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻘﻮﻡ‪ :‬ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﺒﻌﺚ ﳍﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞ ﻣﺎﺋﺔ ﺳﻨﺔ ﻣﻦ ﳚﺪﺩ ﳍﺎ ﺩﻳﻨﻬﺎ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﻘﺒﻞ ﻣﻦ ﲨﻠﺘﻬﻢ‪ ،‬ﻗﻮﻣﻮﺍ ﻧﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻣﻮﺍ ﻭﺍﺳﺘﻘﺒﻠﻮﻩ‪ ،‬ﻭﺳﻠﻤﻮﺍ ﻋﻠﻴﻪ ﻭﺍﻋﺘﻨﻘﻮﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ‬
‫ﻳﻘﺮﺃ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﻟﻌﺰ ﺍﳌﻘﺮﺉ ﺍﻟﻘﻼﻧﺴﻲ ﺍﻟﻮﺍﺳﻄﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﻛﺎﻥ ﻳﻔﻀﻠﻪ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﺸﻖ ﺫﻟﻚ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺎﺟﺘﻤﻊ ﺑﻌﻀﻬﻢ ﻳﻮﻣﹰﺎ ﻭﻓﻴﻬﻢ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻓﺴﺄﳍﻢ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﺰ ﻋﻦ ﺍﺧﺘﻼﻑ‬
‫ﺍﻟﻘﺮﺍﺀ‪ .‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻛﻮﻛﺐ ﺩﺭﻱ ﻳﻮﻗﺪ( ﻭﺃﻗﺎﻭﻳﻞ ﺍﻷﺋﻤﺔ ﻓﻴﻬﺎ‪ ،‬ﻓﺴﻘﻂ ﰲ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻭﺗﺎﻫﻮﺍ ﰲ ﺷﺮﺣﻬﺎ‪ ،‬ﻭﻣﺎ‬
‫ﺃﺟﺎﺑﻮﺍ ﺑﻄﺎﺋﻞ‪ .‬ﰒ ﺃﻗﺒﻞ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﺰ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻗﺎﻝ‪ :‬ﺗﻜﻠﻢ ﺃﻧﺖ ﻓﻴﻬﺎ ﻳﺎ ﺃﺑﺎ ﺍﻟﻌﻼﺀ‪ ،‬ﻓﺸﺮﻉ‬
‫ﻓﻴﻬﺎ ﺍﻟﺸﻴﺦ ﻭﻋﺪ ﻓﻴﻬﺎ ﺑﻀﻌﺔ ﻋﺸﺮ ﻗﻮﻻﹰ‪ ،‬ﻭﺃﺩﻯ ﻓﻴﻬﺎ ﺣﻘﹰﺎ ﺑﺄﺣﺴﻦ ﺇﺷﺎﺭﺓ‪ ،‬ﻭﺃﺑﻠﻎ ﻋﺒﺎﺭﺓ‪ .‬ﻓﻠﻤﺎ ﻓﺮﻍ‪ ،‬ﻧﻈﺮ ﺍﻟﺸﻴﺦ‬
‫ﺃﺑﻮ ﺍﻟﻌﺰ ﺇﱃ ﺃﺻﺤﺎﺑﻪ ﺍﳊﺎﺿﺮﻳﻦ ﻭﻗﺎﻝ‪ :‬ﻬﺑﺬﺍ ﺃﻓﻀﻠﻪ ﻋﻠﻴﻜﻢ‪ ،‬ﻟﻮ ﺃﻣﻬﻠﺘﻜﻢ ﻣﺪﺓ ﳌﺎ ﻗﺪﺭﰎ ﻋﻠﻰ ﺍﻟﺬﻱ ﺫﻛﺮ ﻫﻮ‬
‫ﺑﺪﻳﻬﺔ ﻣﻦ ﻏﲑ ﻋﺰﳝﺔ ﺳﺎﺑﻘﺔ‪ ،‬ﻭﺭﻭﻳﺔ ﺳﺎﻟﻔﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﳏﺘﺮﻣﹰﺎ ﻋﻨﺪ ﺍﳋﻠﻔﺎﺀ ﻭﺍﻟﺴﻼﻃﲔ‪ .‬ﻛﺘﺐ ﺇﻟﻴﻪ ﺍﳌﻘﺘﻔﻲ ﻷﻣﺮ ﺍﷲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻛﺘﺎﺑﹰﺎ ﻣﻦ ﲨﻠﺘﻪ‪ :‬ﻭﺑﻌﺪ‪،‬‬
‫ﻓﺈﻥ ﺍﻷﺏ ﺍﻟﻘﺪﻳﺲ ﺍﻟﻨﻔﻴﺲ‪ ،‬ﺧﺎﻣﺲ ﺃﻭﱄ ﺍﻟﻌﺰﻡ‪ ،‬ﻭﺳﺎﺑﻊ ﺍﻟﺴﺒﻌﺔ ﻋﻠﻰ ﺍﳊﺰﻡ‪ ،‬ﻭﺍﺭﺙ ﻋﻠﻢ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺣﺎﻓﻆ ﺷﺮﻉ‬
‫ﺍﳌﺼﻄﻔﻰ ﺃﺑﺎ ﺍﻟﻌﻼﺀ‪ ،‬ﰒ ﺫﻛﺮ ﻛﻼﻣﹰﺎ ﻭﺍﺳﺘﺪﻋﻰ ﻣﻨﻪ ﺍﻟﺪﻋﺎﺀ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﻭﻟﺪﻩ ﺃﺑﺎ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﺑﻦ ﺍﻟﺸﻴﺦ‬
‫ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﻟﻌﻼﺀ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﳌﺎ ﺩﺧﻞ ﺃﰊ ﻋﻠﻰ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻘﺘﻔﻲ ﻷﻣﺮ ﺍﷲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪-‬‬
‫ﺑﻌﺪ ﺍﺳﺘﺪﻋﺎﺀ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻳﺎﻩ‪ ،‬ﻛﺎﻥ ﻳﺄﻣﺮﻩ ﺧﻮﺍﺹ ﺍﳋﻠﻴﻔﺔ ﺑﺘﻘﺒﻴﻞ ﺍﻷﺭﺽ ﰲ ﺍﳌﻮﺍﺿﻊ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﰉ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺃﻛﺜﺮﻭﺍ ﻋﻠﻴﻪ ﻗﺎﻝ‪ :‬ﺩﻋﻮﱐ‪ ،‬ﺇﳕﺎ ﺍﻟﺴﺠﻮﺩ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻜﻔﻮﺍ ﻋﻨﻪ ﺣﱴ ﻭﺻﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺳﻠﻢ ﺑﺎﳋﻼﻓﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻡ ﻟﻪ‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺃﺟﻠﺴﻪ‪ ،‬ﰒ ﻛﻠﻤﻪ ﺳﺎﻋﺔ ﻭﺳﺄﻝ ﳕﻪ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﺪﻋﺎ ﻭﺃﺫ ﻟﻪ ﰲ ﺍﻟﺮﺟﻮﻉ ﻓﺮﺟﻊ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻗﺪ ﺃﺣﻀﺮﻭﺍ‬
‫ﺍﳋﻠﻌﺔ ﻭﺍﻟﺼﻠﺔ ﻓﺎﺳﺘﻌﻔﻰ ﻣﻦ ﺫﻟﻚ ﻓﺄﻋﻔﻲ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ ﺑﻐﺪﺍﺩ ﺣﺬﺭﹰﺍ ﻣﻦ ﻓﺘﻨﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺁﻓﺎﻬﺗﺎ‪.‬‬
‫ﻭﺣﺪﺛﲏ ﻏﲑ ﻭﺍﺣﺪ‪ ،‬ﺃﻥ ﺍﻟﺴﻠﻄﺎﻥ ﳏﻤﺪﹰﺍ ﳌﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺩﺍﺭﻩ‪ ،‬ﻧﺼﺤﻪ ﻛﺜﲑﹰﺍ ﻭﻭﻋﻈﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﺟﺎﻟﺴﹰﺎ ﺑﲔ‬
‫ﻼ ﻋﻠﻴﻪ ﺑﻮﺟﻬﻪ‪ ،‬ﻣﺼﻐﻴﹰﺎ ﺇﱃ ﻛﻼﻣﻪ ﻓﻠﻤﺎ ﻗﺎﻡ ﻟﻴﺨﺮﺝ‪ ،‬ﺃﻣﺮﻩ ﺑﺘﻘﺪﻣﺔ ﺭﺟﻠﻪ ﺍﻟﻴﻤﲎ‪ ،‬ﻭﺃﺧﺬﻩ ﺍﻟﻄﺮﻳﻖ ﻣﻦ‬‫ﻳﺪﻳﻪ‪ ،‬ﻣﻘﺒ ﹰ‬
‫ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ‪.‬‬
‫ﻭﲰﻌﺖ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﺑﺸﺮ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﻋﺒﺪ ﺍﻟﻐﲏ ﺑﻦ ﺳﺮﻭﺭ ﺍﳌﻘﺪﺳﻲ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﻳﻮﻣﹰﺎ ﰲ ﺧﺪﻣﺔ‬
‫ﺍﳊﺎﻓﻆ ﺃﰊ ﻃﺎﻫﺮ ﺍﻟﺴﻠﻔﻲ ﺑﺜﻐﺮ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺗﻘﺮﺃ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺠﺮﻯ ﺫﻛﺮ ﺍﳊﻔﺎﻅ ﺇﱃ ﺃﻥ ﺍﻧﺘﻬﻰ ﺍﻟﻜﻼﻡ ﺇﱃ ﺫﻛﺮ‬
‫ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﻟﻌﻼﺀ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻓﺄﻃﺮﻕ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻃﺎﻫﺮ ﻋﻨﺪ ﺫﻛﺮﻩ ﺳﺎﻋﺔ‪ ،‬ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﻭﻗﺎﻝ‪ :‬ﻗﺪﻣﻪ ﺩﻳﻨﻪ‪،‬‬
‫ﻗﺪﻣﻪ ﺩﻳﻨﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﺑﺸﺮ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﻣﻨﺼﻮﺭ ﺍﳌﻘﺮﺉ ﺍﳋﻄﻴﺐ ﺑﺸﲑﺍﺯ‪ ،‬ﻳﺬﻛﺮ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﺍﻟﻌﻼﺀ‬
‫‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﻳﺜﲏ ﻋﻠﻴﻪ‪ ،‬ﰒ ﺃﻧﺸﺪ ﻳﻘﻮﻝ‪:‬‬
‫ﻓﺴﺎﺭ ﻣﺴﲑ ﺍﻟﺸﻤﺲ ﰲ ﻛﻞ ﻣﻮﻃﻦ ‪ ...‬ﻭﻫﺐ ﻫﺒﻮﺏ ﺍﻟﺮﻳﺢ ﰲ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ‬

‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﻧﺼﺮ ﺃﲪﺪ ﺑﻦ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﻟﻔﺮﺝ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺍﻟﺸﻌﺎﺭ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺍﻹﻣﺎﻡ‬
‫ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﳊﺮﺍﱐ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﺃﻃﻮﻑ ﺑﺎﻟﻜﻌﺒﺔ‪ ،‬ﻓﺮﺃﻳﺖ ﺷﻴﺨﹰﺎ ﰲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻓﻠﻤﺎ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﺗﻔﺮﺳﺖ ﻓﻴﻪ ﺍﳋﲑ‬
 ‫ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻓﺎﻧﺘﻈﺮﺗﻪ ﺣﱴ ﻗﻀﻰ ﻃﻮﺍﻓﻪ‪ ،‬ﻓﺪﻧﻮﺕ ﻣﻨﻪ‪ ،‬ﻭﺳﻠﻤﺖ ﻋﻠﻴﻪ ﻓﺮﺩ ﻋﻠﻲ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺍﻟﻮﻃﻦ‪،‬‬
‫ﻓﺴﻤﻰ ﱄ ﻣﻮﻃﻨﹰﺎ ﺑﻌﻴﺪﺍﹰ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻭﻧﺴﻴﻪ ﺃﺑﻮ ﻧﺼﺮ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ‪ :‬ﻓﻘﻠﺖ‪ :‬ﺃﻱ ﺷﻲﺀ ﺍﳌﻘﺼﺪ ﺑﻌﺪ‬
‫ﺑﻠﻮﻏﻚ ﺑﻴﺖ ﺭﺑﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻣﻘﺼﺪﻯ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ ،‬ﻓﺘﻌﺠﺒﺖ ﰲ ﻧﻔﺴﻲ ﻭﻗﻠﺖ‪ :‬ﺳﺘﻈﻔﺮ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬
‫ﲟﻘﺼﻮﺩﻙ‪ ،‬ﻭﺗﻨﺎﻝ ﻣﻄﻠﻮﺑﻚ‪ ،‬ﻭﺑﻜﻴﺖ ﺣﱴ ﻏﻠﱯ ﺍﻟﺒﻜﺎﺀ‪ .‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻭﻣﻢ ﺑﻜﺎﺅﻙ؟ ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﺍﻟﻌﻼﺀ‬
‫ﺍﻟﺬﻱ ﺗﻘﺼﺪﻩ ﻭﺗﺄﻣﻞ ﺑﻠﻮﻏﻪ‪ ،‬ﻗﺪ ﻛﻨﺖ ﻣﺴﺘﻔﻴﺪﹰﺍ ﻣﻨﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ﺳﻨﺔ‪ ،‬ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺧﺘﻤﺎﹰ‪ ،‬ﻭﲰﻌﺖ ﻣﻨﻪ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻜﺜﲑ‪ ،‬ﻓﺘﻌﺠﺐ ﻣﻦ ﻗﻮﱄ ﻭﻗﺎﻡ ﺇﱄ‪ ،‬ﻭﻗﺒﻞ ﺑﲔ ﻋﻴﲏ‪ ،‬ﻭﻫﻮ ﻳﻔﺪﻳﲏ ﺑﺄﺑﻴﻪ ﻭﺃﻣﻪ‪ ،‬ﻭﻏﺎﺏ ﻋﲏ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﺑﺸﺮ ﻳﻘﻮﻝ‪ :‬ﳌﺎ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﳌﺒﺎﺭﻙ ﺍﳌﻘﺮﺉ ﺑﺸﲑﺍﺯ‪ ،‬ﺟﻌﻞ ﻳﺬﻛﺮ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‬
‫ﻼ‪:‬‬
‫ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺍﳍﻤﺬﺍﱐ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻳﺜﲏ ﻋﻠﻴﻪ‪ .‬ﰒ ﺃﻧﺸﺪ ﻣﺘﻤﺜ ﹰ‬
‫ﻓﺴﺎﺭ ﻣﺴﲑ ﺍﻟﺸﻤﺲ ﰲ ﻛﻞ ﻣﻮﻃﻦ ‪ ...‬ﻭﻫﺐ ﻫﺒﻮﺏ ﺍﻟﺮﻳﺢ ﰲ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ‬
‫ﻗﺎﻝ‪ :‬ﺭﺣﻞ ﺇﻟﻴﻪ ﺭﺟﻞ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺣﻆ ﰲ ﻛﻞ ﻋﻠﻢ‪ ،‬ﻭﻣﺪﺣﻪ ﺑﻘﺼﻴﺪﺓ ﻫﻲ ﻣﻦ ﻏﺮﺭ ﺍﻟﻘﺼﺎﺋﺪ‪،‬‬
‫ﻭﺫﻛﺮ ﺃﺣﻮﺍﻟﻪ ﰲ ﺳﻔﺮﺗﻪ‪ ،‬ﻭﻣﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﺍﻟﺘﻌﺮﺏ ﻭﺍﳌﺸﺎﻕ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ ﻓﻴﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺳﻌﻰ ﺇﻟﻴﻚ ﻋﻠﻰ ﻗﺮﺏ ﻭﻣﻦ ﺑﻌﺪ ‪ ...‬ﻣﻦ ﻛﺎﻥ ﺫﺍ ﺭﻏﺒﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻨﺪ‬
‫ﺣﱴ ﺃﻧﺎﺥ ﲟﻐﻨﺎﻙ ﺍﻟﻜﺮﱘ ﻭﻗﺪ ‪ ...‬ﻛﻠﺖ ﺭﻛﺎﺋﺒﻪ ﰲ ﺍﻟﻌﻨﻒ ﻭﺍﻟﺴﻨﺪ‬
‫ﻟﺬﺍﻙ ﺃﺛﺮﻯ ﻭﻣﺎ ﺃﻭﻋﺖ ﺃﻧﺎﻣﻠﻪ ‪ ...‬ﻟﻜﻦ ﻭﻋﻰ ﻗﻠﺒﻪ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﻣﺪﺩ‬
‫ﻭﻣﺎ ﺃﻧﺎﺥ ﲟﻐﲎ ﻏﲑﻛﻢ ﺃﺣﺪ ‪ ...‬ﺇﻻ ﻭﻧﻮﺩﻱ‪ ،‬ﻣﺎ ﺑﺎﻟﺮﺑﻊ ﻣﻦ ﺃﺣﺪ‬
‫ﻭﻗﺪ ﻗﺼﺪﺗﻚ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﻐﺎﺭﺏ ﻻ ‪ ...‬ﺃﺑﻐﻲ ﺳﻮﺍﻙ ﻟﻮﺣﻰ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺼﻤﺪ‬
‫ﻭﻣﺎ ﺍﻣﺘﻄﻴﺖ ﺳﻮﻯ ﺭﺟﻠﻲ ﺭﺍﺣﻠﺔ ‪ ...‬ﻭﻗﺪ ﻏﻨﻴﺖ ﻋﻦ ﺍﻟﻌﲑﺍﻧﺔ ﺍﻷﺟﺪ‬
‫ﻭﻫﺬﻩ ﺭﺣﻠﺔ ﺑﻜﺮ ﻛﺸﻔﺖ ﳍﺎ ‪ ...‬ﻋﻦ ﺳﺎﻕ ﺫﻱ ﻋﺰﻣﺎﺕ ﻏﲑ ﻣﺘﺌﺪ‬
‫ﻋﻨﺎﻳﺔ ﱂ ﺗﻜﻦ ﻗﺒﻠﻲ ﻟﺬﻱ ﻃﻠﺐ ‪ ...‬ﻭﺣﻈﻮﺓ ﱂ ﺗﻜﻦ ﰲ ﻏﺎﺑﺮ ﺍﻷﺑﺪ‬
‫ﻫﻞ ﻛﺎﻥ ﻗﺒﻠﻚ ﺣﱪ ﺃﻣﻪ ﺭﺟﻞ؟ ‪ ...‬ﻭﺳﺎﺭ ﻣﺪﺓ ﺣﻮﻝ ﺳﲑ ﳎﺘﻬﺪ‬
‫ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺍﻟﻜﻞ ﺇﻧﻚ ﰲ ‪ ...‬ﺃﻗﺼﻰ ﺍﻟﻌﺮﺍﻕ ﻣﻘﻴﻢ ﻣﻨﻪ ﰲ ﺑﻠﺪ‬
‫ﻭﻗﺪ ﻓﺸﺎ ﻟﻚ ﺫﻛﺮ ﰲ ﺍﻟﺒﻼﺩ ﻛﻤﺎ ‪ ...‬ﻓﺎﺣﺖ ﺃﺯﺍﻫﺮ ﺭﻭﺽ ﻟﻠﻐﻤﺎﻡ ﻧﺪﻯ‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﻘﻮﻝ ﻳﻮﻣﹰﺎ ﳌﻦ ﺣﻀﺮﻩ‪ :‬ﺇﻥ ﺧﻠﻒ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺩﻳﻨﺎﺭﹰﺍ ﺃﻭ ﺩﺭﳘﹰﺎ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻓﻼ‬
‫ﺗﺼﻠﻮﺍ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻻ ﻳﺒﻘﻰ ﻋﻠﻰ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺁﺗﺎﻩ ﺍﷲ ﻣﻨﻬﺎ ﻳﺼﺮﻓﻪ ﰲ ﺍﻟﻴﻮﻡ‪،‬‬
‫ﻭﻳﻨﻔﻘﻪ ﰲ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻮﻥ ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻤﺎﺕ ﻭﱂ ﳜﻠﻒ ﺩﻳﻨﺎﺭﹰﺍ ﻭﻻ ﺩﺭﳘﺎﹰ‪ ،‬ﺣﱴ ﺑﻴﻌﺖ ﺩﺍﺭﻩ ﻭﻗﻀﻰ ﻣﻨﻪ ﺩﻳﻨﻪ‪.‬‬
‫ﻼ ﺃﻭ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺷﺪﻳﺪ ﺍﻟﺘﻤﺴﻚ ﺑﺴﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻜﺎﻥ ﻻ ﻳﺴﻤﻊ ﺑﺎﻃ ﹰ‬
‫ﻳﺮﻯ ﻣﻨﻜﺮﹰﺍ ﺇﻻ ﻏﻀﺐ ﷲ‪ ،‬ﻭﱂ ﻳﺼﱪ ﻋﻠﻰ ﺫﻟﻚ ﻭﱂ ﻳﺪﺍﻫﻦ ﻓﻴﻪ‪ .‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺭﺷﻴﺪ ﺭﺍﺷﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﳌﻌﺪﻝ‬
‫ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﻳﻮﻣﹰﺎ ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻌﺒﺎﺩﻱ ﺍﻟﻮﺍﻋﻆ ﺯﺍﺋﺮﺍﹰ‪ ،‬ﻭﺟﻠﺲ ﻋﻨﺪﻩ ﺯﻣﺎﻧﹰﺎ ﻭﺟﻌﻞ‬
‫ﻳﻜﻠﻢ ﺍﻟﺸﻴﺦ ﺇﱃ ﺃﻥ ﺟﺮﻯ ﰲ ﻛﻼﻣﻪ‪ ،‬ﻭﻗﺪ ﻋﺰﻣﺖ ﻏﲑ ﻣﺮﺓ ﻋﻠﻰ ﺍﻹﺗﻴﺎﻥ ﺇﱃ ﺍﳋﺪﻣﺔ‪ ،‬ﻟﻜﻦ ﻣﻨﻌﲏ ﻛﻮﻥ‬
‫ﻼ ﻭﺧﺮﺝ‪.‬‬
‫ﺍﻟﻜﻮﻛﺐ ﺍﻟﻔﻼﱐ ﰲ ﺍﻟﱪﺝ ﺍﻟﻔﻼﱐ‪ ،‬ﻓﺰﺟﺮﻩ ﺍﻟﺸﻴﺦ ﻭﻗﺎﻝ‪ :‬ﺍﻟﺴﻨﺔ ﺃﻭﱃ ﺃﻥ ﺗﺘﺒﻊ‪ ،‬ﻓﻘﺎﻡ ﺍﻟﻌﺒﺎﺩﻱ ﺧﺠ ﹰ‬
 ‫ﻭﻛﺎﻥ ﻣﻦ ﻭﺭﻋﻪ ﰲ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺃﻧﻪ ﻣﺎ ﻛﺎﻥ ﻳﺘﺮﺟﻢ ﺍﳊﺪﻳﺚ ﻟﻠﻌﺎﻣﺔ‬
‫ﺭﻋﺎﻳﺔ ﻣﻨﻪ ﻟﻠﺼﺪﻕ‪ ،‬ﻭﺍﺳﺘﺪﻋﻰ ﻣﻨﻪ ﻬﺑﻤﺬﺍﻥ ﺃﻥ ﻳﻔﺴﺮ ﻟﻠﻨﺎﺱ ﺣﺪﻳﺜﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻓﺄﺟﺎﺏ‪ ،‬ﻭﻗﻌﺪ ﻟﺬﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﺷﺮﻉ ﰲ‬
‫ﺍﻟﻜﻼﻡ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺍﻟﺪﻭﻟﺔ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻓﺎﺳﺘﻐﻔﺮ ﰒ ﺭﺟﻊ ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺍﺳﺘﺪﻋﻰ ﻣﻨﻪ ﺛﺎﻧﻴﹰﺎ ﺑﺎﻟﻜﺮﺥ ﻛﺬﻟﻚ‪ ،‬ﻓﺮﻭﻯ‬
‫ﺣﺪﻳﺜﹰﺎ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ﻭﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻇﻪ )ﺣﱴ ﻳﺪﺧﻞ ﺍﳉﻨﺔ(‪ ،‬ﻓﻔﺴﺮ ﻟﻔﻈﺔ ﺍﳉﻨﺔ ﻗﺒﻞ ﺃﻥ ﻳﻔﺴﺮ ﻟﻔﻈﺔ )ﺣﱴ‬
‫ﻳﺪﺧﻞ( ﻛﺄﻧﻪ ﻗﺪﻡ ﻟﻔﻈﺔ )ﺍﳉﻨﺔ( ﻋﻠﻰ ﻟﻔﻈﺔ )ﺣﱴ ﻳﺪﺧﻞ( ﰲ ﺗﺮﲨﺘﻪ‪ ،‬ﻓﺎﺳﺘﻐﻔﺮ ﻭﺭﺟﻊ‪ ،‬ﻭﺃﺗﻰ ﻬﺑﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‬
‫ﺍﳌﻨﻄﻮﻕ ﺑﻪ ﰲ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻭﻛﺎﻥ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﺘﺤﺮﺝ ﻋﻦ ﺍﻟﻘﺼﺺ ﻭﺍﻟﻜﻼﻡ‬
‫ﻓﻴﻪ ﻭﺍﻟﺘﻨﻤﻖ ﻭﺍﻟﺘﻜﻠﻒ ﺣﺬﺭﹰﺍ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ .‬ﻭﳌﺎ ﻗﺼﺪ ﺍﻟﺴﻠﻄﺎﻥ ﳏﻤﺪ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺣﺎﺻﺮﻫﺎ ﻭﺧﺎﻟﻒ‬
‫ﺍﻹﻣﺎﻡ ﺍﳌﻘﺘﻔﻲ ﻷﻣﺮ ﺍﷲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ .‬ﻛﺎﻥ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﻘﺮﺃ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻬﺑﻤﺬﺍﻥ‬
‫ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻷﻭﻝ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻋﻠﻰ ﺃﺳﻠﻮﺏ‪ .‬ﳛﻀﺮﻩ ﻟﺴﻤﺎﻉ ﺍﻟﻜﺘﺎﺏ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﺒﻠﺪ‪ ،‬ﻣﻦ ﺍﻷﻣﺮﺍﺀ‬
‫ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﻌﻮﺍﻡ‪ ،‬ﻓﺼﺮﺡ ﺑﺎﻟﻘﻮﻝ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﺑﺄﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺟﻨﻮﺩﻩ‬
‫ﻼ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻠﻄﺎﻥ ﺑﺴﻬﻢ‪ ،‬ﻭﺟﺎﺀﻩ‬ ‫ﻼ ﻣﻦ ﻋﺴﻜﺮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺭﻣﻰ ﺭﺟ ﹰ‬ ‫ﺧﺎﺭﺟﺔ ﻣﺎﺭﻗﺔ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻟﻮ ﺃﻥ ﺭﺟ ﹰ‬
‫ﺁﺧﺮ ﻣﻦ ﻏﲑ ﺍﻟﻔﺮﻳﻘﻲ‪ ،‬ﻓﻨﺰﻉ ﺍﻟﺴﻬﻢ ﻣﻦ ﺟﺮﺍﺣﻪ‪ ،‬ﻳﻜﻮﻥ ﻫﻮ ﺃﻳﻀﹰﺎ ﺧﺎﺭﺟﻴﹰﺎ ﺑﺎﻏﻴﺎﹰ‪ ،‬ﻭﻛﺮﺭ ﺍﻟﻘﻮﻝ ﰲ ﺫﻟﻚ ﻣﺮﺍﺭﹰﺍ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺳﺌﻞ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻋﻦ ﺳﺒﺐ ﺃﻛﺜﺮ ﺍﺷﺘﻐﺎﻟﻪ ﺑﻌﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﻧﻈﺮﺕ ﰲ ﺍﺑﺘﺪﺍﺀ‬
‫ﺃﻣﺮﻱ ﻓﺮﺃﻳﺖ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻋﻦ ﲢﺼﻴﻞ ﻫﺬﻳﻦ ﺍﻟﻌﻠﻤﲔ ﻣﻌﺮﺿﲔ‪ ،‬ﻭﻋﻦ ﺩﺭﺍﺳﺘﻬﻤﺎ ﻻﻫﲔ‪ ،‬ﻓﺎﺷﺘﻐﻠﺖ ﻬﺑﻤﺎ‪ ،‬ﻭﺃﻧﻔﻘﺖ‬
‫ﻋﻤﺮﻱ ﰲ ﲢﺼﻴﻠﻬﺎ ﺣﺴﺒﺔ ﻗﺎﻝ‪ :‬ﻭﺭﺃﻯ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻗﻠﺔ ﺭﻏﺒﺔ ﺍﳋﻠﻖ ﰲ ﲢﺼﻴﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺮﺣﻠﺔ ﻭﻟﻘﺎﺀ‬
‫ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻓﺎﲣﺬ ﻣﻬﺪﹰﺍ ﻭﻋﺰﻡ ﻋﻠﻰ ﺍﳌﻀﻲ ﺇﱃ ﺑﻐﺪﺍﺩ ﻭﺃﺻﻔﻬﺎﻥ ﻟﻠﺮﻭﺍﻳﺔ‪ ،‬ﻭﺭﻓﻊ ﻣﻨﺎﻭﺭ ﺍﻟﻌﻠﻢ ﻭﺇﺣﻴﺎﺀ ﺍﻟﺴﻨﺔ ﺣﺴﺒﺔ‪،‬‬
‫ﻓﻤﻨﻌﻪ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻜﱪ‪ ،‬ﻭﺃﺩﺭﻛﺘﻪ ﺍﳌﻨﻴﺔ ﻭﻫﻮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻴﺔ‪ .‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﺜﻘﺔ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﲪﻪ‬
‫ﺍﷲ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﻭﺍﻗﻔﹰﺎ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﻟﻌﺰ ﺍﻟﻘﻼﻧﺴﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﺣﺮ ﺷﺪﻳﺪ ﺃﻧﺘﻈﺮ‬
‫ﺍﻹﺫﻥ‪ ،‬ﻓﻤﺮ ﰊ ﺇﻧﺴﺎﻥ ﻓﺮﺁﱐ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ﻭﺍﻗﻔﹰﺎ ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞ‪ ،‬ﻟﻮ ﺃﻧﻚ ﺗﺼﲑ ﺇﻣﺎﻣﹰﺎ ﻳﻘﺮﺃ ﻋﻠﻴﻚ‪،‬‬
‫ﻭﻳﻘﺘﺪﻯ ﺑﻚ‪ ،‬ﺃﻫﻜﺬﺍ ﻛﻨﺖ ﺗﻔﻌﻞ ﺃﻧﺖ ﺑﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻭﻣﻦ ﻳﺄﺗﻴﻚ ﻣﻦ ﺍﻟﻐﺮﺑﺎﺀ؟ ﻓﺬﺭﻓﺖ ﻋﻴﻨﺎﻱ ﻓﻘﻠﺖ‪ :‬ﻻ ﺇﻥ ﺷﺎﺀ‬
‫ﺍﷲ‪ ،‬ﻭﺃﺷﻬﺪﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻧﻔﺴﻲ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ‪ ،‬ﻋﻠﻰ ﺃﱐ ﻻ ﺁﺧﺬ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻹﻗﺮﺍﺀ ﻭﺍﻟﺘﺤﺪﻳﺚ ﺃﺟﺮﺍﹰ‪،‬‬
‫ﻭﻻ ﺃﲞﻞ ﺑﻌﻠﻤﻲ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﺃﺑﺬﻟﻪ ﺣﺴﺒﺔ‪ ،‬ﻓﻜﺎﻥ ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻭﻳﻘﻌﺪ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻻ ﻳﺮﻯ ﻃﻮﻝ ﻫﺎﺭﻩ ﺇﻻ ﻛﺎﺗﺒﹰﺎ ﳊﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺃﻭ‬
‫ﻼ ﺑﻪ‪ ،‬ﺃﻭ ﻣﺼﻐﻴﹰﺎ ﺇﱃ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ .‬ﻫﻜﺬﺍ ﻛﺎﻥ ﺩﺃﺑﻪ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻭﳚﻌﻞ ﻟﻴﻠﺘﻪ ﺛﻼﺛﺔ‬
‫ﻣﻄﺎﻟﻌﹰﺎ ﻟﻪ‪ ،‬ﺃﻭ ﻣﺸﺘﻐ ﹰ‬
‫ﺃﺛﻼﺙ‪ ،‬ﻳﻜﺘﺐ ﰲ ﺛﻠﺚ‪ ،‬ﻭﻳﺘﻔﻜﺮ ﰲ ﺛﻠﺚ‪ ،‬ﻭﻳﻨﺎﻡ ﰲ ﺛﻠﺚ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻘﻮﻝ ﻋﻨﺪ ﺍﻧﺘﺒﺎﻫﻪ ﻣﻦ ﺍﻟﻨﻮﻡ‪ :‬ﻳﺎ ﻛﺮﱘ‬
‫ﻳﺎ ﻛﺮﱘ ﺃﻛﺮﻣﻨﺎ ﻭﻛﺎﻥ ﻣﻦ ﻛﺮﺍﻣﺘﻪ ﻋﻠﻰ ﺍﻻﺱ ﻭﺇﻗﺒﺎﻝ ﺍﳋﻠﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﱪﻛﻬﻢ ﺑﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻌﺐ ﻋﻠﻴﻪ ﺍﳌﺮﻭﺭ‬
‫ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﰲ ﻣﻀﻴﻪ ﻭﺭﺟﻮﻋﻪ‪ ،‬ﻻﺯﺩﺣﺎﻡ ﺍﳋﻠﻖ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺎﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺸﺒﺎ ﻳﺘﺤﻠﻘﻮﻥ ﺣﻮﺍﻟﻴﻪ‪ ،‬ﻳﺪﻓﻌﻮ ﻋﻨﻪ‬
‫ﺯﲪﺔ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﳝﺮ ﰲ ﻭﺳﻄﻬﻢ ﻣﻄﺮﻗﺎﹰ‪ ،‬ﻻ ﻳﺸﺘﻐﻞ ﺑﺄﺣﺪ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﻣﻦ ﺃﻇﻬﺮ ﺍﳉﻴﻤﻞ ﻭﺳﺘﺮ ﻋﻠﻰ ﺍﻟﻘﺒﻴﺢ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻌﺪﻝ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﻳﻘﻮﻝ‪ :‬ﺩﺧﻠﻨﺎ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﻟﻌﻼﺀ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﻫﻮ‬
‫ﻳﻜﺘﺐ‪ ،‬ﻓﻘﻌﺪﻧﺎ ﻋﻨﺪﻩ ﺳﺎﻋﺔ‪ ،‬ﻓﻮﺿﻊ ﻣﺎ ﰲ ﻳﺪﻩ‪ ،‬ﻭﻗﺎﻡ ﻟﻴﺘﻮﺿﺄ ﻓﻨﻈﺮﺍ ﻓﻴﻤﺎ ﻛﺘﺐ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻗﺪ ﺑﻴﺾ ﻛﻞ ﻣﻮﺿﻊ‬
 ‫ﻓﻴﻪ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﺫﻛﺮ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺘﻌﺠﺒﻨﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻊ ﺳﺄﻟﻨﺎﻩ‬
‫ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﳌﺎ ﻛﻨﺖ ﺃﻛﺘﺐ ﺫﻟﻚ ﺷﻜﻜﺖ ﰲ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻓﻤﺎ ﺟﻮﺯﺕ ﺃﻥ ﺃﻛﺘﺐ ﺑﻴﺪﻱ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﺃﻭ ﺫﻛﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻧﺎ ﺷﺎﻙ ﰲ ﺍﻟﻮﺿﻮﺀ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺇﺫﺍ ﻧﺰﻝ ﺑﺎﻟﻨﺎﺱ ﺷﺪﺓ ﺃﻭ ﺑﻼﺀ‪ ،‬ﳚﻲﺀ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﻭﻳﺴﺄﻟﻮﻧﻪ ﺍﻟﺪﻋﺎﺀ ﻓﻴﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ‬
‫ﺇﱐ ﺃﺧﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻲ ﺃﻛﺜﺮ ﳑﺎ ﳜﺎﻓﻮﻥ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺘﲏ ﻛﻨﺖ ﺑﻘﺎ ﹰﻻ ﺃﻭ ﺣﻼﺟﺎﹰ‪ ،‬ﻟﻴﺘﲏ‬
‫ﳒﻮﺕ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﺭﺃﺳﹰﺎ ﺑﺮﺃﺱ‪ ،‬ﻻ ﻋﻠﻲ ﻭﻻ ﻟﻴﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﻭﺍﻟﺪﻱ ﳛﻜﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻋﻠﻲ‬
‫‪ -‬ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ‪ -‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻣﺸﻲ ﻳﻮﻣﹰﺎ ﻣﻊ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﺍﻟﺸﺘﺎﺀ ﰲ ﻭﺣﻞ‬
‫ﺷﺪﻳﺪ ﰲ ﺭﺟﻠﻴﻪ ﻣﺪﺍﺱ ﺧﻔﻴﻒ‪ ،‬ﻳﻜﺎﺩ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺍﻟﻄﻲ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﻳﺎ ﺃﺧﻲ‪ :‬ﻟﻮ ﻟﺒﺴﺖ ﻣﺪﺍﺳﹰﺎ ﻏﲑ ﻫﺬﺍ ﻳﺼﻠﺢ‬
‫ﻟﻠﺸﺘﺎﺀ ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻟﺒﺴﺖ ﻏﲑﻫﺎ ﳍﺖ ﻋﻴﲏ ﻋﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺮﲟﺎ ﻧﻈﺮﺕ ﺇﱃ ﻣﻨﻜﺮ ﺃﻭ ﻓﺎﺣﺸﺔ‪ ،‬ﻭﰲ ﺩﻭﺍﻡ ﻧﻈﺮﻱ‬
‫ﺇﻟﻴﻬﺎ ﻭﺣﻔﻈﻲ ﳍﺎ ﻋﻦ ﺍﻟﻮﺣﻞ‪ ،‬ﺷﻐﻞ ﻋﻦ ﺫﻟﻚ ﻭﺣﻔﻆ ﻟﻠﺒﺼﺮ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺮﺍﻣﺎﺗﻪ ﻣﺸﻬﻮﺭﺓ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ‬
‫ﻛﺘﺐ ﺑﻪ ﺇﱃ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻘﺮﺉ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻷﺳﺘﺎﺫ ﻬﺑﻠﺔ ﺍﻟﻄﺤﺎ ﻳﻘﻮﻝ‪ :‬ﲪﻠﺖ ﺃﲪﺎﻝ‬
‫ﺍﳊﻨﻄﺔ ﻣﻦ ﺩﺍﺭ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻷﻃﺤﻨﻬﺎ ﻷﻫﻠﻪ‪ ،‬ﻓﻠﻤﺎ ﻃﺤﻨﺘﻬﺎ ﻭﻭﺿﻌﺖ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻗﺼﺪ‬
‫ﺑﻌﺾ ﻣﻦ ﰲ ﺍﻟﻄﺎﺣﻮﻧﺔ ﻣﻦ ﺍﳌﺴﺘﺤﻘﲔ ﺃﻥ ﻳﺄﺧﺬ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﻟﻴﺨﺒﺰ ﻣﻨﻪ ﺭﻏﻴﻔﺎﹰ‪ ،‬ﻓﺼﺤﺖ ﻋﻠﻴﻪ ﻭﻣﻨﻌﺘﻪ‬
‫ﻣﻦ ﺍﻷﺧﺬ‪ ،‬ﻓﻠﻤﺎ ﺭﺩﺩﺕ ﺍﻷﲪﺎﻝ ﺇﱃ ﺩﺍﺭ ﺍﻟﺸﻴﺦ ﻣﻦ ﺍﻟﻐﺪ‪ ،‬ﺗﺒﺴﻢ ﺍﻟﺸﻴﺦ ﰲ ﻭﺟﻬﻲ ﻭﻗﺎﻝ‪ :‬ﻭﻳﻠﻚ ﻳﺎ ﻬﺑﻠﺔ‪ ،‬ﱂ‬
‫ﻣﻨﻌﺖ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺄﺧﺬ ﻗﺒﻀﺎﺕ ﻣﻦ ﺍﻟﺪﻗﻴﻖ؟ ﻓﺘﺤﲑﺕ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﻭﻗﺒﻠﺖ ﰲ ﺍﳊﺎﻝ ﺭﺟﻠﻴﻪ‪ ،‬ﻭﺗﺒﺖ ﻋﻠﻰ ﻳﺪﻳﻪ‪،‬‬
‫ﻭﺍﺳﺘﻐﻔﺮﺕ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻤﺎ ﺳﻠﻒ ﻣﲏ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺻﺮﺕ ﻣﻌﺘﻘﺪﹰﺍ ﰲ ﻛﺮﺍﻣﺎﺕ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﻳﻮﻣﹰﺎ ﰲ ﺧﺪﻣﺔ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻧﺄﻛﻞ ﺍﻟﻐﺪﺍﺀ‪،‬‬
‫ﻓﺪﻕ ﺍﻟﺒﺎﺏ ﺩﺍﻕ‪ ،‬ﻓﻘﻤﺖ ﻭﻓﺘﺤﺖ ﻟﻪ ﺍﻟﺒﺎﺏ‪ .‬ﻓﺈﺫﺍ ﺑﺎﻟﺸﻴﺦ ﺍﻟﺼﺎﱀ ﻣﺴﻌﻮﺩ ﺍﻟﻨﻌﺎﻝ‪ ،‬ﻓﺎﺳﺘﺄﺫﻧﺖ ﻟﻪ‪ ،‬ﻓﺪﺧﻞ ﻭﻗﻌﺪ‬
‫ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﺇﱃ ﺍﻟﻄﻌﺎﻡ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌﺪ ﺳﺎﻋﺔ ﻧﻈﺮ ﺇﱃ ﻣﺴﻌﻮﺩ ﻭﻗﺎﻝ ﻳﺎ ﻣﺴﻌﻮﺩ‪ :‬ﻟﻮ ﺃﻥ ﺍﻟﻨﻄﻔﺔ ﺍﻟﱵ ﻗﺪﺭ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ ﰲ ﺳﺎﺑﻖ ﻋﻠﻤﻪ‪ ،‬ﺃﻥ ﳜﻠﻖ ﻣﻨﻬﺎ ﺧﻠﻘﹰﺎ ﺻﺒﺖ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻟﻈﻬﺮ ﻣﻦ ﺫﻟﻚ ﺍﳋﻠﻖ‪ .‬ﻓﻠﻤﺎ ﲰﻊ ﻣﺴﻌﻮﺩ ﺍﻟﻨﻌﺎﻝ‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻧﺰﻋﺞ ﻭﺑﻜﻰ ﻭﺻﺎﺡ‪ .‬ﻓﺘﻌﺠﺒﻨﺎ ﻣﻦ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﻓﻠﻤﺎ ﺳﻜﻦ‪ ،‬ﺳﺄﻟﺘﻪ ﻋﻦ ﺳﺒﺐ ﺍﻧﺰﻋﺎﺟﻪ ﻭﺗﻮﺍﺟﺪﻩ ﻣﻦ‬
‫ﻛﻼﻡ ﺍﻟﺸﻴﺦ‪ .‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺍﻋﻠﻢ ﺃﱐ ﺗﺰﻭﺟﺖ ﺍﻣﺮﺃﺓ ﻣﻨﺬ ﺳﻨﲔ ﻛﺜﲑﺓ‪ ،‬ﻭﻣﺎ ﺭﺯﻗﺖ ﻣﻨﻬﺎ ﻭﻟﺪﺍﹰ‪ ،‬ﻭﺃﱐ ﺟﺌﺖ ﺍﻟﻴﻮﻡ‬
‫ﻷﺳﺄﻝ ﻣﻨﻪ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺣﱴ ﻳﺮﺯﻗﻲ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻟﺪﹰﺍ ﺻﺎﳊﹰﺎ‪ .‬ﻓﻘﺒﻞ ﺳﺆﺍﱄ ﺇﻳﺎﻩ ﺣﺪﺛﲏ ﲟﺎ ﰲ ﻗﻠﱯ‪ ،‬ﻭﺃﻇﻬﺮ ﱄ‬
‫ﺳﺮﻱ‪ ،‬ﻭﺃﲰﻌﲏ ﻣﺎ ﲰﻌﺘﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﺩﻋﺎﻩ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﺩﻋﺎ ﻟﻪ‪ ،‬ﻭﺳﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻪ ﺍﻟﻮﻟﺪ‪،‬‬
‫ﻭﻧﺎﻭﻟﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺑﻘﻴﺔ ﻃﻌﺎﻣﻪ ﻭﻗﺎﻝ‪ :‬ﺃﻃﻌﻤﻬﺎ ﺃﻫﻠﻚ‪ .‬ﻗﺎﻝ‪ :‬ﰒ ﺭﺃﻳﺘﻪ ﺑﻌﺪ ﺫﻟﻚ ﲟﺪﺓ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻗﺪ ﺭﺯﻗﲏ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺍﺑﻨﹰﺎ ﻭﺑﻨﺘﹰﺎ ﺑﱪﻛﺔ ﺩﻋﺎﺀ ﺍﻟﺸﻴﺦ ﻭﳘﺘﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‪ .‬ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﺧﺎﻝ ﻭﻟﺪ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫‪ -‬ﻳﻘﻮﻝ ﱄ‪ :‬ﻫﻞ ﻋﻠﻤﺖ ﺳﺒﺐ ﻭﻓﺎﺓ ﺃﺧﱵ‪ ،‬ﻳﻌﲏ ﺍﻟﱵ ﻛﺎﻧﺖ ﺣﻠﻴﻠﺔ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ‪ -‬ﻗﻠﺖ‪ :‬ﻻ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻟﺖ ﺃﺧﱵ‪ :‬ﻛﺎﻥ ﻟﻠﺸﻴﺦ ﰲ ﺍﻟﺪﺍﺭ ﺑﻴﺖ ﳐﺘﺺ ﺑﻪ ﻻ ﻳﺪﺧﻠﻪ ﻏﲑﻩ‪ ،‬ﻭﻛﺎ ﻳﺄﺫﻥ ﱄ ﰲ ﺑﻌﺾ ﺍﻟﻠﻴﺎﱄ ﺑﺪﺧﻮﱄ‬
‫ﻓﻴﻪ‪ ،‬ﻭﰲ ﺃﻛﺜﺮ ﺍﻷﻭﻗﺎﺕ ﻭﺃﻏﻠﺐ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻳﻐﻠﻖ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﳜﻠﻮ ﻓﻴﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺃﺑﻴﺖ ﺃﻧﺎ ﰲ ﺍﻟﺪﺍﺭ ﻭﺣﺪﻱ‪،‬‬
 ‫ﻓﺎﺷﺘﺪ ﺫﻟﻚ ﻋﻠﻲ‪ ،‬ﺣﱴ ﺃﻓﻠﻖ ﻬﻧﺎﺭﻱ‪ ،‬ﻭﺃﺳﻬﺮ ﻟﻴﻠﻲ‪ .‬ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﻣﺘﻔﻜﺮﺓ ﰲ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﺇﺫ ﻗﻠﺖ ﰲ ﻧﻔﺴﻲ‪:‬‬
‫ﱂ ﻻ ﺃﻗﻮﻡ ﻓﺄﺭﺗﻘﻲ ﺍﻟﺮﻭﺍﻕ‪ ،‬ﻭﺃﻧﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﻛﻮﺓ ﺍﻟﺒﻴﺖ ﻷﻗﻒ ﻋﻠﻰ ﺣﺎﻟﻪ؟ ﻓﻘﻤﺖ ﻭﺍﺭﺗﻘﻴﺖ ﺍﻟﺮﻭﺍﻕ‪ ،‬ﻓﻘﺒﻞ ﺑﻠﻮﻏﻲ‬
‫ﺍﻟﻜﻮﺓ ﺭﺃﻳﺖ ﻧﻮﺭﺍﺹ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻭﺿﻴﺎﺀ ﺳﺎﻃﻌﹰﺎ ﻣﻦ ﺍﻟﺒﻴﺖ ﺃﺿﺎﺀ ﻣﻨﻪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﺘﻘﺪﻣﺖ ﻭﻧﻈﺮﺕ ﰲ ﺍﻟﺒﻴﺖ‪،‬‬
‫ﻓﺮﺃﻳﺖ ﺍﻟﺸﻴﺦ ﺟﺎﻟﺴﹰﺎ ﰲ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﺣﻮﻟﻪ ﲨﺎﻋﺔ ﻳﻘﺮﺀﻭﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻨﺖ ﺃﺭﻯ ﺳﻮﺍﺩﻫﻢ‪ ،‬ﻭﺃﲰﻊ ﺣﺴﻬﻢ‪ ،‬ﻏﲑ ﺃﱐ ﻻ‬
‫ﺃﺭﻯ ﺻﻮﺭﻫﻢ‪ .‬ﻓﻬﺎﻟﲏ ﺫﻟﻚ‪ ،‬ﻭﻭﻗﻌﺖ ﻣﻐﺸﻴﹰﺎ ﻋﻠﻲ ﻻ ﺃﺷﻌﺮ ﺷﻴﺌﺎﹰ‪ ،‬ﺇﻻ ﺃﱐ ﺭﺃﻳﺖ ﺍﻟﺸﻴﺦ ﻭﺍﻗﻔﹰﺎ ﻋﻠﻰ ﺭﺃﺳﻲ‪،‬‬
‫ﻓﺄﻗﺎﻣﲏ ﻭﺗﻠﻄﻒ ﰊ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﻣﺎﺫﺍ ﺩﻫﺎﻙ؟ ﻓﻘﺼﺼﺖ ﻋﻠﻴﻪ ﻗﺼﱵ‪ .‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻛﻔﻲ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻭﻻ ﲣﱪﻱ ﲟﺎ‬
‫ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪﻳﻦ ﺭﺿﺎﻱ‪ .‬ﻓﻘﺒﻠﺖ ﻣﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺘﻤﺖ ﺳﺮﻩ ﺣﱴ ﺃﻣﺮﺿﲏ‪ ،‬ﻭﲪﻠﺖ‬
‫ﻣﺮﻳﻀﺔ ﺇﱃ ﺩﺍﺭ ﺃﰊ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻭﻗﺎﻝ ﱄ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﺍﺷﺘﺪ ﻋﻨﺪﺍ ﻣﺮﺿﻬﺎ‪ ،‬ﻭﻛﻨﺎ ﻧﺴﺄﳍﺎ ﻋﻦ ﺳﺒﺐ ﻣﺮﺿﻬﺎ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﺗﻌﻠﻞ ﺑﺄﺷﻴﺎﺀ ﺇﱃ ﺃ ﻭﻗﻌﺖ ﰲ ﻫﻮﻝ ﺍﳌﻮﺕ‪ ،‬ﻭﺳﻴﺎﻕ ﺍﻟﻨﺰﻉ ﻓﻨﻈﺮﺕ ﺇﻟﻴﻨﺎ ﻭﺑﻜﺖ‪ ،‬ﰒ ﻗﺎﻟﺖ‪ :‬ﺃﻭﺻﻴﻜﻢ‬
‫ﺑﺰﻭﺟﻲ ﺃﰊ ﺍﻟﻌﻼﺀ ﻭﺍﺳﺘﺮﺿﺎﺋﻪ‪ ،‬ﻭﺍﻵﻥ ﺑﺪﺍ ﱄ ﺃﻥ ﺃﺧﱪﻛﻢ ﺑﺴﺒﺐ ﻣﻮﰐ‪ ،‬ﰒ ﻗﺼﺖ ﻋﻠﻴﻨﺎ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﻭﻓﺎﺭﻗﺖ‬
‫ﺍﻟﺪﻧﻴﺎ ‪ -‬ﺭﲪﻬﺎ ﺍﷲ ‪. -‬‬

‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﳊﺪﺍﺩ ﺍﻟﻌﺎﺭﻑ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﺣﺬﻳﻔﺔ‪ ،‬ﻣﻦ ﻧﺴﻞ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﺍﳊﺎﻓﻆ ﺟﺰﺀﹰﺍ ﻣﻦ ﻣﺴﻤﻮﻋﻪ ﻭﻗﺮﺃﻩ‬
‫ﻋﻠﻴﻪ‪ ،‬ﰒ ﺳﻠﻤﻨﺎ ﻋﻠﻴﻪ ﻭﺍﺭﲢﻠﻨﺎ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻓﻮﺻﻠﻨﺎ ﺇﱃ ﻬﻧﺮ ﻋﻈﻴﻢ‪ ،‬ﻓﻠﻤﺎ ﻋﱪﻧﺎ ﺍﻟﻨﻬﺮ‪ ،‬ﻭﻗﻊ ﺫﻟﻚ ﺍﳉﺰﺀ ﻣﻨﺎ ﻭﺿﺎﻉ‪،‬‬
‫ﻭﺿﺎﻕ ﻗﻠﺐ ﺍﳊﺎﻓﻆ ﻟﺬﻟﻚ ﺿﻴﻘﹰﺎ ﺷﺪﻳﺪﹰﺍ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺑﺄﻳﺎﻡ‪ ،‬ﺍﺳﺘﻘﺒﻠﻨﺎ ﺭﺟﻞ ﺣﺴﻦ ﺍﻟﻮﺟﻪ‪ ،‬ﺣﺴﻦ‬
‫ﺍﻟﺸﺎﺭﺓ‪ ،‬ﻭﺳﻠﻢ ﻋﻠﻴﻨﺎ‪ ،‬ﰒ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﳊﺎﻓﻆ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻚ؟ ﻭﻣﺎ ﺳﺒﺐ ﺣﺰﻧﻚ؟ ﻓﻘﺺ ﻋﻠﻴﻪ ﺍﳊﺎﻓﻆ‬
‫ﻗﺼﺔ ﺍﳉﺰﺀ ﻭﻛﻴﻔﻴﺔ ﺿﻴﺎﻋﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺧﺬ ﺍﻟﻘﻠﻢ ﻭﺍﻛﺘﺐ ﻋﲏ ﲨﻴﻊ ﻣﺎ ﺿﺎﻉ ﻋﻨﻚ ﰲ ﺫﻟﻚ ﺍﳉﺰﺀ‪ ،‬ﻭﺃﺧﺬ ﺍﳊﺎﻓﻆ‬
‫ﺍﻟﻘﻠﻢ ﻣﺘﻌﺠﺒﹰﺎ ﻳﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﳝﻠﻲ ﻭﺍﳊﺎﻓﻆ ﻳﻜﺘﺐ ﺇﱃ ﺃﻥ ﻓﺮﻍ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ ﺍﳊﺎﻓﻆ ﺃﺧﺬ ﺑﺒﻌﺾ ﺛﻴﺎﺑﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﺃﻧﺸﺪﻙ ﺍﷲ ﻣﻦ ﺃﻧﺖ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺧﻮﻙ ﺍﳋﻀﺮ‪ ،‬ﻭﺑﻌﺜﺖ ﺇﻟﻴﻚ ﳍﺬﺍ ﺍﻷﻣﺮ‪ .‬ﰒ ﻏﺎﺏ ﻋﻨﺎ ﻓﻠﻢ ﻧﺮﻩ‪.‬‬
‫ﲰﻌﺖ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺎﱀ ﺳﻨﻘﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻏﻼﻡ ﺷﻴﺨﻨﺎ ﺃﰊ ﻃﺎﻫﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺍﻟﻌﻄﺎﺭ ‪ -‬ﺭﲪﻪ ﺍﷲ‬
‫‪ -‬ﺍﺑﻦ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﺧﺪﻣﺖ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺳﻨﲔ ﻛﺜﲑﺓ‪ ،‬ﻓﺮﺃﻳﺖ‬
‫ﺍﻟﻌﺠﺎﺋﺐ ﺍﻟﻜﺜﲑﺓ ﰲ ﺧﻠﻮﺍﺗﻪ‪ .‬ﻣﻨﻬﺎ‪ .‬ﺃﻧﻪ ﻗﺎﻡ ﻟﻴﻠﺔ ﻟﻴﺘﻮﺿﺄ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺍﺳﺘﻖ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﺒﺌﺮ ﻓﺠﺌﺖ ﻭﺃﺭﺳﻠﺖ ﺍﻟﺪﻟﻮ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﺪﻟﻮ ﺇﱃ ﺭﺃﺱ ﺍﻟﺒﺌﺮ ﻧﻈﺮﺕ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺍﻟﺪﻟﻮ ﳑﻠﻮﺀ ﺫﻫﺒﹰﺎ ﺃﲪﺮ‪ ،‬ﺃﺿﺎﺀ ﺍﻟﺪﺍﺭ ﲪﺮﺗﻪ‪ ،‬ﻓﺼﺤﺖ‬
‫ﺻﻴﺤﺔ ﻋﻈﻴﻤﺔ‪ .‬ﻓﻘﺎﻝ ﱄ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ :‬ﻣﺎﺫﺍ ﺃﺻﺎﺑﻚ؟ ﻓﺄﺭﻳﺘﻪ ﺍﻟﺪﻟﻮ‪ ،‬ﻓﺎﺳﺘﺮﺟﻊ ﰒ ﺍﺳﺘﻐﻔﺮ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﺍﻗﻠﺐ ﺍﻟﺪﻟﻮ‬
‫ﰲ ﺍﻟﺒﺌﺮ‪ ،‬ﻓﺈﺍ ﻧﻄﻠﺐ ﺍﳌﺎﺀ ﻻ ﺍﻟﺬﻫﺐ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺒﺘﻬﺎ ﰒ ﺃﺧﺬ ﺍﻟﺪﻟﻮ ﻣﻦ ﻳﺪﻱ ﻭﺍﺳﺘﻘﻰ ﺍﳌﺎﺀ ﻭﻗﺎﻝ ﱄ‪ :‬ﻳﺎ ﺳﻨﻘﺮ‪ ،‬ﺇﻳﺎﻙ‬
‫ﺇﻳﺎﻙ ﺃﻥ ﲣﱪ ﲟﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺎ ﺩﻣﺖ ﺣﻴﹰﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﲞﻂ ﺍﻟﺜﻘﺔ ﺫﻛﺮ ﺃﻧﻪ ﻧﻘﻞ ﻣﻦ ﺧﻂ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﻟﻔﺘﺢ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻭﻫﺐ‪ :‬ﲰﻌﺖ ﺍﻟﺸﻴﺦ ﺃﺑﺎ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺟﻌﻔﺮ ﺍﳉﻮﺯﻗﺎﱐ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﻧﺎﺋﻤﹰﺎ ﺫﺍﺕ ﻟﻴﻠﺔ‪ ،‬ﻓﺮﺃﻳﺖ ﻓﻴﻤﺎ ﻳﺮﻯ‬
‫ﺍﻟﻨﺎﺋﻢ‪ ،‬ﻛﺄﻥ ﺍﻟﻨﺎﺱ ﻳﻬﺮﻋﻮﻥ ﺇﱃ ﺭﺑﺎﻁ ﺃﰊ ﺍﻟﻔﺮﺝ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻘﺮﺉ ‪ -‬ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ‪ -‬ﻗﺎﻝ‪ :‬ﻓﺴﺄﻟﺖ ﻣﺎ‬
 ‫ﳍﺆﻻﺀ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ، -‬ﻧﺰﻝ ﰲ ﺭﺑﺎﻁ ﺍﳌﻘﺮﺉ‪ ،‬ﻓﻔﺮﺣﺖ ﻭﺃﺳﺮﻋﺖ‪ ،‬ﻭﻗﺼﺪﺕ‬
‫ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﻭﺃﺧﱪﺗﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﲰﻊ ﻣﲏ ﻓﺮﺡ ﻭﻧﺸﻂ‪ ،‬ﻭﻗﺎﻡ ﻭﺃﺧﺬ ﺟﺰﺀﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺃﺱ‬
‫ﺑﻦ ﻣﺎﻟﻚ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﺟﺎﺀ ﻣﻌﻲ ﺣﱴ ﺩﺧﻠﻨﺎ ﺍﻟﺮﺑﺎﻁ‪ ،‬ﻓﺈﺫﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﺎﻟﺲ ﰲ‬
‫ﺍﻟﺮﺑﺎﻁ‪ ،‬ﻭﺭﺃﻳﻨﺎ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ ﻳﺴﺎﺭﻩ‪ ،‬ﻓﻘﺪﻣﻨﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺳﻠﻤﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﻠﺴﻨﺎ‬
‫ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﺎﺳﺘﺄﺫﻧﻪ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﰲ ﻗﺮﺍﺀﺓ ﺫﻟﻚ ﺍﳉﺰﺀ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺫﻥ ﻟﻪ ﻓﺎﺑﺘﺪﺃ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻗﺮﺃ ﺫﻟﻚ ﺍﳉﺰﺀ‬
‫ﻗﺮﺍﺀﺓ ﺣﺴﻨﺔ ﻣﺒﻴﻨﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﺭﺃﻳﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺘﺒﺴﻢ ﻣﻦ ﺍﻟﻔﺮﺡ ﻣﺮﺓ ﺇﱃ ﻭﺟﻬﻪ‪ ،‬ﻭﻣﺮﺓ ﺇﱃ ﻭﺟﻬﻲ‬
‫ﻓﻠﻤﺎ ﻗﺮﺃ ﺍﳉﺰﺀ ﺍﻧﺘﺒﻬﺖ ﻣﻦ ﺍﻟﻨﻮﻡ‪ ،‬ﻓﻘﻤﺖ ﻭﺗﻮﺿﺄﺕ ﻭﺻﻠﻴﺖ ﺍﻟﺼﻼﺓ ﺷﻜﺮﹰﺍ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﺭﺃﻳﺖ ﰲ ﺍﳌﻨﺎﻡ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺷﻴﺪ ﺑﻦ ﻃﺎﻫﺮ ﺍﻟﺰﺍﻫﺪ ﻳﻘﻮﻝ‪ :‬ﺭﺁﱐ ﻳﻮﻣﹰﺎ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﻟﺸﺎﺫﺍﱐ ﺻﺎﺣﺐ‬
‫ﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ‪ .‬ﻓﻘﺎﻝ ﱄ ﻳﺎ ﻋﻤﺮ‪ :‬ﺍﺫﻫﺐ ﺇﱃ ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﻟﻌﻼﺀ ﻭﻗﺒﻞ ﺟﺒﻨﻴﻨﻪ ﻋﲏ‪ ،‬ﻓﺈﱐ ﺭﺃﻳﺖ ﺍﻟﻠﻴﻠﺔ ﰲ‬
‫ﺍﳌﻨﺎﻡ ﺃﻥ ﻣﻦ ﻗﺒﻞ ﺟﺒﻬﺘﻪ ﻣﻮﻗﻨﹰﺎ ﳏﺘﺴﺒﹰﺎ ‪ -‬ﻏﻔﺮ ﺍﷲ ﻟﻪ ‪. -‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺍﻟﺸﻴﺦ ﺍﻟﺰﺍﻫﺪ ﻭﻛﺎﻥ ﻣﻦ ﺍﻷﺑﺪﺍﻝ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪﹰﺍ ﺍﳌﺘﻘﻲ ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺍﻟﺼﺎﳊﲔ ﻳﻘﻮﻝ‪ :‬ﺭﺃﻳﺖ ﺟﻨﺎﺕ ﻋﺪﻥ ﻣﻔﺘﻮﺣﺔ ﺃﺑﻮﺍﻬﺑﺎ‪ ،‬ﻭﺇﺫﺍ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻭﻗﻮﻑ ﻳﻨﻈﺮﻭﻥ ﺩﺧﻮﻝ ﺷﺨﺺ‪ ،‬ﻓﻠﻤﺎ‬
‫ﻗﺮﺏ ﻣﻦ ﺍﻟﺒﺎﺏ ﻭﻛﺎﺩ ﻳﺪﺧﻞ ﺟﻨﺔ ﻋﺪﻥ‪ ،‬ﺳﺄﻟﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﺟﻨﺔ ﻋﺪﻥ ﻗﺒﻞ ﺩﺧﻮﻝ‬
‫ﺍﳋﻼﺋﻖ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﻭﻣﻦ ﻛﺎﻥ ﳛﺒﻪ ﰲ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﺘﻀﺮﻋﺖ ﻭﺑﻜﻴﺖ ﻭﻗﻠﺖ‪ :‬ﻭﺃﻧﺎ ﺃﻳﻀﹰﺎ ﳑﻦ‬
‫ﳛﺒﻪ ﰲ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﺩﻋﻮﱐ ﺃﺩﺧﻞ‪ .‬ﻓﻘﺎﻝ ﺷﺨﺺ‪ :‬ﺻﺪﻕ‪ :‬ﺩﻋﻮﻩ ﻳﺪﺧﻞ‪ ،‬ﻓﺪﺧﻠﺖ ﻣﻊ ﺍﻟﻘﻮﻡ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ‪:‬‬
‫)ﺃﺩﺧﻠﻮﻫﺎ ﺑﺴﻼﻡ ﺁﻣﻨﲔ(‪.‬‬

‫ﻗﺎﻝ ﺍﳌﺼﻨﻒ‪ :‬ﻭﺣﻜﻰ ﱄ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺯﺑﲑ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺯﺑﲑ ﺍﳌﺸﻜﺎﱐ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻓﻘﺎﻝ‪:‬‬
‫ﺭﺃﻳﺖ ﻟﻴﻠﺔ ﻣﻦ ﺍﻟﻠﻴﺎﱄ ﰲ ﺍﳌﻨﺎﻡ ﻛﺄﻥ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﳝﺸﻲ ﺇﱃ ﺍﳊﺞ‪ ،‬ﻭﻫﻮ ﺟﺎﻟﺲ ﰲ ﺍﳌﻬﺪ‬
‫ﻣﺮﺑﻊ‪ ،‬ﻭﺍﳌﻬﺪ ﳝﺸﻲ ﰲ ﺍﳍﻮﺍﺀ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‪ ،‬ﻓﻌﺪﻭﺕ ﺧﻠﻔﻪ‪ ،‬ﻓﻨﺰﻝ ﺍﳌﻬﺪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ ﻭﺷﻲﺀ‬
‫ﻣﺜﻞ ﺍﻟﻮﺗﺪ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ ﺫﻟﻚ ﺍﳌﻬﺪ ﻓﺘﻌﻠﻘﺖ ﺑﻪ‪ ،‬ﻓﻘﺎﻡ ﺍﳌﻬﺪ ﳝﺸﻲ ﰲ ﺍﳍﻮﺍﺀ ﻭﺃﻧﺎ ﻣﺘﻌﻠﻖ ﺑﻪ ﺣﱴ ﻭﺻﻠﻨﺎ ﺍﻟﻔﺮﺍﺕ‪،‬‬
‫ﻓﺄﺧﺬﱐ ﺍﻟﻌﻄﺶ ﻓﻘﻠﺖ ﻟﻠﺤﺎﻓﻆ‪ :‬ﺇﱐ ﻋﻄﺸﺎﻥ ﺃﺭﻳﺪ ﺃﻥ ﺃﺷﺮﺏ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺗﻌﺎﻝ ﺣﱴ ﺗﺸﺮﺏ ﻣﻦ ﺯﻣﺰﻡ‪ ،‬ﻓﻤﺸﻴﺎ‬
‫ﺣﱴ ﻭﺻﻠﻨﺎ ﻣﻜﺔ ﻓﺪﺧﻠﺖ ﺍﳊﺮﻡ‪ ،‬ﻭﺷﺮﺑﺖ ﻣﻦ ﻣﺎﺀ ﺯﻣﺰﻡ‪ ،‬ﻭﺭﺃﻳﺖ ﰲ ﺍﳊﺮﻡ ﺧﻠﻘﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﺟﺎﻟﺴﹰﺎ ﻋﻠﻰ ﺗﻞ ﰲ ﺍﳊﺮﻡ ﺃﻋﻠﻰ ﻣﻦ ﺳﻄﺢ ﺍﳊﺮﻡ‪ ،‬ﻭﻣﺎ ﻣﻌﻬﻤﺎ ﺃﺣﺪ‬
‫ﻏﲑﳘﺎ‪ ،‬ﻭﳘﺎ ﻳﺴﺘﻘﺒﻼﻥ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻳﻨﻈﺮﺍﻥ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻭﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺘﻜﻠﻢ ﻣﻊ ﺃﺣﺪ‬
‫ﳓﻮ ﻓﻮﻕ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻜﻠﻢ ﻗﺎﻡ ﺇﻟﻴﻪ‪ ،‬ﻭﺭﺃﻳﺖ ﺷﻴﺨﻨﺎ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺷﺎﺧﺼﹰﺎ ﺑﺒﺼﺮﻩ ﺇﱃ ﺍﻟﺬﻱ‬
‫ﻳﻜﻠﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻮﻕ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻻ ﻳﻠﺘﻔﺖ ﳝﻴﻨﹰﺎ ﻭﻻ ﴰﺎﻻﹰ‪ ،‬ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ‪ :‬ﺃﺫﻫﺐ ﻓﺄﺑﺼﺮ ﻣﻦ‬
‫ﺍﻟﺬﻱ ﻳﺘﻜﻠﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻌﻪ؟ ﻭﻳﻈﺮ ﺇﻟﻴﻪ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ ،‬ﻓﺘﻘﺪﻣﺖ ﻭﻇﺮﺕ ﺇﱃ ﻓﻮﻕ ﺍﻟﻜﻌﺒﺔ‪،‬‬
‫ﻓﺮﺃﻳﺖ ﻋﺮﺵ ﺍﻟﺮﲪﻦ ‪ -‬ﺟﻞ ﺟﻼﻟﻪ ‪ -‬ﻭﺍﻗﻔﹰﺎ ﻓﻮﻕ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﺭﺃﻳﺖ ﺍﻟﺮﲪﻦ ‪ -‬ﺟﻞ ﺟﻼﻟﻪ ‪ -‬ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﱄ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺍﺳﺄﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﺴﺄﻟﺖ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺑﻊ ﺣﺎﺟﺎﺕ‪ ،‬ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮﻝ‬
‫ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻛﺮﺩﻡ ﻭﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺎﺟﺔ ﻓﻔﻌﻞ‪ ،‬ﻓﻨﻮﻳﺖ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ‬
 ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ :‬ﺷﻜﺮﺍﻧﻪ ﻛﻮ‪ .‬ﻓﻮﻗﻔﺖ ﻭﻗﺮﺃﺕ )ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ( ﲬﺴﻤﺎﺋﺔ ﻣﺮﺓ‪ .‬ﻓﻘﺎﻝ ﱄ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺴﻦ‪ ،‬ﻓﺮﺟﻌﺖ ﻭﺗﺮﻛﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﺎﻟﺴﹰﺎ ﻣﻊ ﺍﳊﺎﻓﻆ‬
‫ﺃﰊ ﺍﻟﻌﻼﺀ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﻞ‪ ،‬ﻭﻳﻨﻈﺮﺍﻥ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬
‫ﻭﻗﺪ ﻣﺪﺣﻪ ﺃﻓﺎﺿﻞ ﻋﺼﺮﻩ ﺑﺄﺷﻌﺎﺭ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻐﺮﰊ‪ ،‬ﻭﻗﺪ ﺧﺮﺝ ﺍﻟﺸﻴﺦ‬
‫ﻓﺤﺠﺒﺖ ﺍﻟﺸﻤﺲ ﻏﻴﻤﹰﺎ ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ‪:‬‬
‫ﻇﻬﺮﺕ ﻓﺄﺧﻔﺖ ﻭﺟﻬﻬﺎ ﺍﻟﺸﻤﺲ ﻫﻴﺒﺔ ‪ ...‬ﻭﺷﻮﻗﹰﺎ ﺇﱃ ﻣﺮﺁﻙ ﺃﺳﺒﻠﺖ ﺍﻟﺪﻣﻌﺎ‬
‫ﻭﳌﺎ ﺭﺃﺕ ﻣﺴﻌﺎﻙ ﻛﻔﺖ ﺷﺆﻭﻬﻧﺎ ‪ ...‬ﻟﺌﻼ ﺗﺮﻯ ﺷﻴﺌﹰﺎ ﻳﺼﺪﻙ ﻋﻦ ﻣﺴﻌﻰ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺫﺍﻙ ﺍﻟﻘﻄﺮ ﺃﻳﻀﹰﺎ ﺩﻻﻟﺔ ‪ ...‬ﻋﻠﻰ ﺃﻥ ﻣﻮﱃ ﺍﳉﻤﻊ ﻗﺪ ﺭﺣﻢ ﺍﳉﻤﻌﺎ‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﷲ ﻳﺮﺣﻢ ﺃﻣﺔ ‪ ...‬ﺣﻠﻠﺖ ﻬﺑﺎ ﻗﻄﻌﹰﺎ ﺃﻗﻮﻝ ﺑﺬﺍ ﻗﻄﻌﺎ‬
‫ﻭﻗﺪ ﻣﺪﺣﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﻐﺮﰊ ﻫﺬﺍ ﺑﻘﺼﺎﺋﺪ ﺣﺴﺎﻥ‪ ،‬ﻭﻗﺪ ﺃﻓﺮﺩﻫﺎ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ‪،‬‬
‫ﺑﻦ ﺃﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻦ ﺍﻟﻔﺮﺝ‪ ،‬ﻣﺆﻟﻒ ﻫﺬﻩ ﺍﳌﻨﺎﻗﺐ‪ - ،‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﺍﻷﺻﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺳﺘﺔ ﺃﺟﺰﺍﺀ ﲞﻄﻪ ﻛﻠﻬﺎ ‪-‬‬
‫ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻗﺪ ﺫﻛﺮ ﻓﻴﻪ ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﱵ ﺫﻛﺮﻬﺗﺎ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺑﺸﺮ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻫﺒﺔ ﺍﷲ‪،‬‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﺎﻥ ﺳﻬﻞ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﻐﺮﰊ ﺑﺄﺻﻔﻬﺎﻥ ﰲ ﻣﺪﺭﺳﺔ ﺍﻟﻨﻈﺎﻡ ﻭﻫﻮ ﻳﻘﺮﺃ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﻗﻮﻟﻪ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ ) -‬ﻭﺍﻋﺒﺪ ﺭﺑﻚ ﺣﱴ ﻳﺄﺗﻴﻚ ﺍﻟﻴﻘﲔ( ﻗﺎﻡ ﻭﺻﺮﺥ‪ ،‬ﻭﺗﺮﻙ ﺃﻣﺘﻌﺘﻪ ﻭﻛﺘﺒﻪ‪،‬‬
‫ﻭﺃﻗﺒﻞ ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ ﻫﺎﺋﻤﺎﹰ‪ ،‬ﻭﻣﺎ ﺭﰊ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻻ ﲰﻊ ﻟﻪ ﺧﲑﻻ ﻭﻻ ﺃﺛﺮ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﻣﻮﻓﻖ ﺑﻦ ﺃﲪﺪ ﺍﳌﻜﻲ ﺍﳋﻄﻴﺐ ﺍﳊﺎﻓﻆ ﰲ ﻣﺪﺣﻪ‪:‬‬
‫ﺣﻔﻆ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﳊﺎﻓﻆ ‪ ...‬ﺑﺎﻟﺮﺟﻞ ﻳﻨﻜﺖ ﻫﺎﻡ ﺣﻔﻆ ﺍﳉﺎﺣﻆ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﲝﺮﻩ ﻣﻦ ﺟﺪﻭﻝ ‪ ...‬ﻣﺘﺸﻌﺐ ﻣﻦ ﲝﺮ ﲝﺮ ﺍﳊﺎﻓﻆ‬
‫ﻣﺎ ﺇﻥ ﺭﺃﻳﻨﺎ ﻗﺒﻞ ﲝﺮﻙ ﻣﻦ ﻟﻪ ‪ ...‬ﲝﺮ ﻃﻔﻮﺡ ﻛﺎﻷﰐ ﺍﻟﻼﻓﻆ‬
‫ﺃﺣﻴﻴﺖ ﻣﺎ ﻗﺪ ﻏﺎﺽ ﻣﻦ ﺳﻨﻦ ﺍﻟﻌﻼ ‪ ...‬ﻭﺍﻟﻌﻠﻢ ﻗﺒﻠﻚ ﺑﺎﻟﲑﺍﻉ ﺍﻟﻐﺎﺋﻆ‬
‫ﻬﺑﻆ ﺍﻟﱪﺍﻳﺎ ﻋﺐﺀ ﺃﺩﱏ ﻋﻠﻤﻪ ‪ ...‬ﺃﻋﻈﻢ ﺑﻪ ﻣﻦ ﻋﺐﺀ ﻋﻠﻢ ﺑﺎﻫﻆ‬
‫ﻛﻢ ﻭﺍﻋﻆ‪ ،‬ﱄ ﺃﻥ ﺃﺟﺎﻭﺯ ﻫﺠﺮﻩ ‪ ...‬ﻟﻮ ﻛﺎﻥ ﻳﻨﺠﻊ ﰲ ﻭﻋﻆ ﺍﻟﻮﺍﻋﻆ‬
‫ﻏﺎﻅ ﺍﻷﻋﺎﺩﻱ ﺟﺎﻫﻪ ﻟﻌﻠﻮﻣﻪ ‪ ...‬ﻓﺮﺩﺩﺕ ﻏﻴﻈﻬﻢ ﻬﺑﺬﺍ ﺍﻟﻘﺎﺋﻆ‬
‫ﻭﺃﻧﺸﺪ ﺃﻳﻀﹰﺎ ﰲ ﻣﺪﺣﻪ‪:‬‬
‫ﻭﻟﻴﺲ ﺍﻋﺘﺮﺍﻑ ﺍﳊﺎﺳﺪﻳﻦ ﺑﻔﻀﻠﻪ ‪ ...‬ﻟﺸﻲﺀ ﺳﻮﻯ ﺃﻥ ﻟﻴﺲ ﳝﻜﻨﻬﻢ ﺟﺤﺪ‬
‫ﺑﺪﺍ ﻛﻌﻤﻮﺩ ﺍﻟﻔﺠﺮ ﻣﺎ ﻓﻴﻪ ﺷﺒﻬﺔ ‪ ...‬ﻓﻬﻞ ﳍﻢ ﻣﻦ ﺃﻥ ﻳﻘﺮﻭﺍ ﺑﻪ‪ ،‬ﺑﺪ؟‬
‫ﻭﺃﻧﺸﺪ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺃﻓﻀﻞ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﻣﺎﳒﲑ‬
‫ﺍﻟﻜﺮﺧﻲ‪ - ،‬ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ‪ -‬ﰲ ﻣﺪﺣﻪ‪:‬‬

‫ﺻﱪﹰﺍ ﻓﺄﻳﺎﻡ ﺍﳍﻤﻮﻡ ﺗﺰﻭﻝ ‪ ...‬ﻭﺍﻟﺪﻫﺮ ﻳﻌﻄﻴﻚ ﺍﳌﲎ ﻭﻳﻨﻴﻞ‬

‫ﻭﻳﺌﻮﺏ ﻣﻦ ﻓﻠﻚ ﺍﻟﺴﻌﺎﺩﺓ ﺛﺎﻗﺒﹰﺎ ‪ ...‬ﻗﻤﺮ ﺍﻵﻣﺎﻱ ﻭﺍﳊﻮﺱ ﺃﻓﻮﻝ‬
 ‫ﻻ ﺗﻴﺄﺳﻦ ﺇﺫﺍ ﺃﱂ ﻣﻠﻤﺔ ‪ ...‬ﺇﻥ ﺍﻟﺸﺪﺍﺋﺪ ﺗﻌﺘﺮﻱ ﻭﲢﻮﻝ‬
‫ﻭﺍﻟﻔﻀﻞ ﻻ ﻳﺰﺭﻯ ﺑﻪ ﻋﺪﻡ ﺍﻟﻐﲎ ‪ ...‬ﺃﻭﻟﻴﺲ ﳛﺴﻦ ﰲ ﺍﻟﺮﻣﺎﺡ ﺫﺑﻮﻝ‬
‫ﻣﺎ ﺇﻥ ﻳﻀﺮ ﺍﻟﻐﻀﺐ ﺑﻌﺪ ﻣﻀﺎﺋﻪ ‪ ...‬ﻳﻮﻡ ﺍﻟﻘﺮﺍﻉ ﺇﺫﺍ ﻋﺮﺗﻪ ﻓﻠﻮﻝ‬
‫ﻻ ﺗﺸﺘﻐﻞ ﺑﺎﻟﻌﺴﺮ ﻭﺍﻃﻮ ﻣﺸﻤﺮﹰﺍ ‪ ...‬ﺑﺴﻂ ﺍﻟﻔﻴﺎﰲ ﻭﺍﻟﺸﺒﺎﺏ ﻣﻘﻴﻞ‬
‫ﻭﺍﻟﺒﺲ ﺳﻮﺍﺩ ﺍﻟﻠﻴﻞ ﻣﺮﺗﺪﻳﹰﺎ ﺑﻪ ‪ ...‬ﺇﻥ ﺍﻟﺘﺠﻠﺪ ﻟﻠﺮﺟﺎﻝ ﲨﻴﻞ‬
‫ﺣﱴ ﺗﻨﻴﺦ ﺍﻟﻌﻴﺲ ﰲ ﻛﻨﻒ ﺍﻟﻌﻼ ‪ ...‬ﺣﻴﺚ ﺍﻟﺘﺤﺮﻡ ﺑﺎﻟﻨﺠﻲ ﻛﻔﻴﻞ‬
‫ﻛﻨﻒ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻡ ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﻣﻦ ‪ ...‬ﺟﻮﺏ ﺍﻟﻔﻼ ﺇﻻ ﺇﻟﻴﻪ ﻓﻀﻮﻝ‬
‫ﺻﺪﺭ ﺍﻟﺰﻣﺎﻥ ﺃﰊ ﺍﻟﻌﻼﺀ ﲰﻴﺪﻉ ‪ ...‬ﻏﺮ ﺍﳌﻌﺎﱄ ﰲ ﺫﺭﺍﻩ ﺗﻘﻴﻞ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ‪.‬‬
‫ﻭﳌﻮﻓﻖ ﺍﻟﺪﻳﻦ ﻣﻜﻲ ﺧﻄﻴﺐ ﺧﻮﺍﺭﺯﻡ ﺃﺷﻌﺎﺭ ﻛﺜﲑﺓ ﰲ ﻣﺪﺣﻪ‪ .‬ﻣﻨﻬﺎ‪:‬‬
‫ﺑﻘﻴﺖ ﺑﻘﺎﺀ ﺍﻟﺪﻫﺮ ﰲ ﺍﻟﻨﺎﺱ ﺧﺎﻟﺪﹰﺍ ‪ ...‬ﺃﻳﺎ ﺧﲑ ﻣﻦ ﰲ ﺍﻷﺭﺽ ﺧﺎ ﹰﻻ ﻭﻭﺍﻟﺪﺍ‬
‫ﻟﺘﺮﻭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱯ ﳏﻤﺪ ‪ ...‬ﻭﲢﻴﻲ ﻣﺴﺎﻧﻴﺪﹰﺍ ﻭﺗﺰﻭﻱ ﻣﻌﺎﻧﺪﺍ‬
‫ﻓﻬﺬﺍ ﺩﻋﺎﺋﻲ ﺑﺎﳊﺠﻮﻥ ﻭﺑﺎﻟﺼﻔﺎ ‪ ...‬ﻭﻫﺬﺍ ﻣﺮﺍﻣﻲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ ﺳﺎﺟﺪﺍ‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺍﻟﺜﻘﺔ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﳌﺎ ﻣﺎﺕ ﻓﻼﻥ ﺃﺣﺪ ﺃﺻﺪﻗﺎﺋﻪ ﺫﻛﺮ ﺍﲰﻪ‬
‫ﻭﻧﺴﻴﻪ‪ :‬ﺷﻖ ﻋﻠﻲ ﻣﻮﺗﻪ‪ ،‬ﻭﺃﺛﺮ ﰲ ﻭﻓﺎﺗﻪ‪ ،‬ﻓﻜﻨﺖ ﺑﻌﺪ ﺫﻟﻚ ﺃﻛﺘﺐ ﻛﻞ ﺳﻨﺔ ﻛﺘﺎﺏ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﺃﻧﺎ ﲰﻌﺖ ﻣﻨﻪ‬
‫ﺣﻴﻨﺌﺬ ﺻﻐﲑﹰﺍ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻏﺪﹰﺍ ﻣﻦ ﺷﻬﺮ ﺭﺟﺐ ﺷﻬﺮ ﺍﷲ ﺍﻷﺻﻢ‪ ،‬ﻭﺃﻧﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﺟﺪﺩ ﻣﻊ ﺭﰊ ﻋﻬﺪﺍﹰ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻛﺘﺎﺏ ﻭﺻﻴﺘﻪ‪ " :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻴﻮﺳﻔﻲ‪ ،‬ﻭﻫﺒﺔ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺸﻴﺒﺎﱐ ﻗﺎﻻ‪:‬‬
‫ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺃﺧﱪﻧﺎ ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﻘﻄﻴﻌﻲ‪ ،‬ﺣﺪﺛﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﺣﻨﺒﻞ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ، -‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪-‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﻣﺎ ﺣﻖ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﻳﺒﻴﺖ ﻟﻴﻠﺘﲔ ﻭﻟﻪ ﺷﻲﺀ ﻳﻮﺻﻲ‬
‫ﻓﻴﻪ‪ ،‬ﺇﻻ ﻭﻭﺻﻴﺘﻪ ﻣﻜﺘﻮﺑﺔ ﻋﻨﺪﻩ(‪ .‬ﻭﺃﺧﱪﻧﺎ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺯﺍﻫﺮ ﺑﻦ ﻃﺎﻫﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﳊﺎﻓﻆ‪ ،‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺳﻌﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨﺠﲑﻣﻲ‪ ،‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﳋﲑ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ‬
‫ﻋﻘﻴﻞ ﻗﺎﻻ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺣﻔﺺ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﺼﱯ‪ ،‬ﺣﺪﺛﻨﺎ ﺧﺎﻟﺪ ﺑﻦ‬
‫ﻳﺰﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺣﺪﺛﻲ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺫﺋﺐ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ، -‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﻣﻦ ﻻ ﳛﺴﻦ ﺍﻟﻮﺻﻴﺔ ﻋﻨﺪ ﺍﳌﻮﺕ‪ ،‬ﻛﺎﻥ ﻧﻘﺼﹰﺎ ﰲ ﻣﺮﻭﺀﺗﻪ ﻭﻋﻘﻠﻪ(‪ .‬ﻗﻴﻞ‪ :‬ﻭﻛﻴﻒ ﻳﻮﺻﻲ؟ ﻗﺎﻝ‪:‬‬
‫ﻳﻘﻮﻝ‪) :‬ﺍﻟﻠﻬﻢ ﻓﺎﻃﺮ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺇﱐ ﺃﻋﻬﺪ ﺇﻟﻴﻚ ﰲ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﺇﱐ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﻭﺣﺪﻙ ﻻ ﺷﺮﻳﻚ ﻟﻚ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺒﺪﻙ ﻭﺭﺳﻮﻟﻚ‪ ،‬ﻭﺃﻥ‬
‫ﺍﳉﻨﺔ ﺣﻖ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺎﺭ ﺣﻖ‪ ،‬ﻭﺃﻥ ﺍﻟﺒﻌﺚ ﺣﻖ‪ ،‬ﻭﺍﳊﺴﺎﺏ ﻭﺍﻟﻘﺪﺭ ﺣﻖ‪ ،‬ﻭﺍﳌﻴﺰﺍﻥ ﺣﻖ‪ ،‬ﻭﺃﻥ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﻭﺻﻔﺖ‪،‬‬
‫ﻭﺃﻥ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺷﺮﻋﺖ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﻮﻝ ﻛﻤﺎ ﺣﺪﺛﺖ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﺃﻧﺰﻟﺖ‪ ،‬ﺟﺰﻯ ﺍﷲ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻋﻨﺎ ﺧﲑ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﺣﻴﺎ ﳏﻤﺪﹰﺍ ﻣﻨﺎ ﺑﺎﻟﺴﻼﻡ‪ .‬ﺍﻟﻠﻬﻢ ﻳﺎ ﻋﺪﰐ ﻋﻨﺪ ﻛﺮﺑﱵ‪ ،‬ﻭﻳﺎ ﺻﺎﺣﱯ ﻋﻨﺪ ﺷﺪﰐ‪ ،‬ﻭﻳﺎ ﻭﱄ‬
 ‫ﻧﻌﻤﻲ ﺇﳍﻲ ﻭﺇﻟﻪ ﺁﺑﺎﺋﻲ‪ ،‬ﻻ ﺗﻜﻠﲏ ﺇﱃ ﻧﻔﺴﻲ ﻃﺮﻓﺔ ﻋﲔ‪ ،‬ﻓﺈﻧﻚ ﺇﻥ ﺗﻜﻠﲏ ﺇﱃ ﻧﻔﺴﻲ ﺃﻗﺮﺏ ﻣﻦ ﺍﻟﺸﺮ‪ ،‬ﻭﺃﺗﺒﺎﻋﺪ‬
‫ﻣﻦ ﺍﳋﲑ‪ ،‬ﻓﺂﻧﺴﲏ ﰲ ﻗﱪﻱ ﻣﻦ ﻭﺣﺸﱵ‪ ،‬ﻭﺍﺟﻌﻞ ﱄ ﻋﻬﺪﹰﺍ ﻳﻮﻡ ﺃﻟﻘﺎﻙ(‪.‬‬

‫ﰒ ﻳﻮﺻﻲ ﲝﺎﺟﺘﻪ‪ .‬ﻭﺗﺼﺪﻳﻖ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪) :‬ﻻ ﳝﻠﻜﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺇﻻ ﻣﻦ ﺍﲣﺬ ﻋﻨﺪ ﺍﻟﺮﲪﻦ ﻋﻬﺪﹰﺍ(‪.‬‬
‫ﻓﻬﺬﺍ ﻋﻬﺪ ﺍﳌﻴﺖ‪ .‬ﻭﻫﺬﻩ ﻭﺻﻴﺘﻪ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻱ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻭﻗﻠﺘﻬﺎ ﻣﻦ ﺧﻄﻪ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪،‬‬
‫ﻫﺬﺍ ﻣﺎ ﺃﻭﺻﻰ ﺑﻪ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻄﺎﺭ‪ ،‬ﻃﻮﻋﹰﺎ ﰲ ﺻﺤﺔ ﻋﻘﻠﻪ ﻭﺑﺪﻧﻪ‪ ،‬ﻭﺟﻮﺍﺯ‬
‫ﺃﻣﺮﻩ‪ ،‬ﺃﻭﺻﻰ ﻭﻫﻮ ﻳﺸﻬﺪ )ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﱂ ﻳﺘﺨﺬ ﺻﺎﺣﺒﺔ ﻭﻻ ﻭﻟﺪﺍﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺷﺮﻳﻚ‬
‫ﰲ ﺍﳌﻠﻚ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻭﱄ ﻣﻦ ﺍﻟﺬﻝ‪ ،‬ﻭﺧﻠﻖ ﻛﻞ ﺷﻲﺀ ﻓﻘﺪﺭﻩ ﺗﻘﺪﻳﺮﺍﹰ‪ ،‬ﺃﻻ ﻟﻪ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ‪ ،‬ﺗﺒﺎﺭﻙ ﺍﷲ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ(‪ .‬ﻭﻳﺸﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ )ﺃﺭﺳﻠﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ‪ ،‬ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ ،‬ﻭﻟﻮ ﻛﺮﻩ‬
‫ﺍﳌﺸﺮﻛﻮﻥ(‪ .‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻳﺸﻬﺪ ﺃﻥ ﺍﳉﻨﺔ ﺣﻖ‪ ،‬ﻭﺍﻟﻨﺎﺭ ﺣﻖ‪،‬‬
‫ﻭﺍﻟﺒﻌﺚ ﺣﻖ‪ ،‬ﻭﺃﻥ ﺍﻟﺴﺎﻋﺔ ﺁﺗﻴﺔ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻳﺒﻌﺚ ﻣﻦ ﰲ ﺍﻟﻘﺒﻮﺭ‪ .‬ﻭﺃﻧﻪ ﺟﻞ ﻭﻋﺰ ﺟﺎﻣﻊ ﺍﻷﻭﻟﲔ‬
‫ﻭﺍﻵﺧﺮﻳﻦ ﳌﻴﻘﺎﺕ ﻳﻮﻡ ﻣﻌﻠﻮﻡ ﰲ ﺻﻌﻴﺪ ﻭﺍﺣﺪ‪ ،‬ﻳﺴﻤﻌﻬﻢ ﺍﻟﺪﺍﻋﻲ‪ ،‬ﻭﻳﻨﻔﺬﻫﻢ ﺍﻟﺒﺼﺮ‪ ،‬ﻭﻳﺸﻬﺪ ﺃﻥ ﺻﻼﺗﻪ ﻭﻧﺴﻜﻪ‪،‬‬
‫ﻭﳏﻴﺎﻩ ﻭﳑﺎﺗﻪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺑﺬﻟﻚ ﺃﻣﺮ ﻭﻫﻮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻧﻪ ﺭﺿﻲ ﺑﺎﷲ ﺭﺑﺎﹰ‪ ،‬ﻭﺑﺎﻹﺳﻼﻡ‬
‫ﺩﻳﻨﺎﹰ‪ ،‬ﻭﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﺒﻴﺎﹰ‪ ،‬ﻭﺑﺎﻟﻘﺮﺁﻥ ﺇﻣﺎﻣﺎﹰ‪ ،‬ﻭﺑﺎﳌﺆﻣﻨﲔ ﺇﺧﻮﺍﻧﺎﹰ‪ ،‬ﻭﺃﻧﻪ ﻳﺪﻳﻦ ﷲ ﻋﺰ ﻭﺟﻞ ﲟﺬﻫﺐ‬
‫ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻳﺘﻀﺮﻉ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻳﺘﻮﺳﻞ ﺇﻟﻴﻪ ﲜﻤﻴﻊ ﻛﺘﺒﻪ ﺍﳌﻨﺰﻟﺔ‪ ،‬ﻭﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ‪ ،‬ﻭﻛﻠﻤﺎﺗﻪ‬
‫ﺍﻟﺘﺎﻣﺎﺕ‪ ،‬ﻭﲨﻴﻊ ﻣﻼﺋﻜﺘﻪ ﺍﳌﻘﺮﺑﲔ‪ ،‬ﻭﺃﻧﺒﻴﺎﺋﻪ ﺍﳌﺮﺳﻠﲔ ﺃﻥ ﳛﻴﻴﻪ ﻋﻠﻰ ﺫﻟﻚ ﺣﻴﺎ‪ ،‬ﻭﳝﻴﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﺇﺫﺍ ﺗﻮﻓﺎﻩ‪ ،‬ﻭﺃﻥ‬
‫ﻳﺒﻌﺜﻪ ﻋﻠﻴﻪ ﻳﻮﻡ ﺍﻟﺪﻱ‪ ،‬ﻭﺃﻭﺻﻰ ﻧﻔﺴﻪ ﻭﺧﺎﺻﺘﻪ ﻭﻗﺮﺍﺑﺘﻪ‪ ،‬ﻭﻣﻦ ﲰﻊ ﻭﺻﻴﺘﻪ ﺑﺘﻘﻮﻯ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻳﻌﺒﺪﻭﻩ ﰲ ﺍﻟﻌﺎﺑﺪﻳﻦ‪،‬‬
‫ﻭﳛﻤﺪﻭﻩ ﰲ ﺍﳊﺎﻣﺪﻳﻦ‪ ،‬ﻭﻳﺬﻛﺮﻭﻩ ﰲ ﺍﻟﺬﺍﻛﺮﻳﻦ‪ ،‬ﻭﻻ ﳝﻮﺗﻦ ﺇﻻ ﻭﻫﻢ ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻭﺃﻭﺻﻰ ﺇﱃ ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﺴﻌﻮﺩ‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳋﺎﺯ ﰲ ﲨﻴﻊ ﺗﺮﻛﺘﻪ‪ ،‬ﻭﻣﺎ ﳜﻠﻔﻪ ﺑﻌﺪﻩ‪ ،‬ﻭﰲ ﻗﻀﺎﺀ ﺩﻳﻮﻧﻪ‪ ،‬ﻭﺍﻗﺘﻀﺎﺀ ﺩﻳﻮﻧﻪ ﻭﺇﻧﻔﺎﺫ‬
‫ﻭﺻﺎﻳﺎﻩ‪ ،‬ﻭﺫﻛﺮﻩ ﰲ ﺫﻟﻚ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭﺇﻳﺜﺎﺭ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﺣﺬﺭﻩ ﺃﻥ ﻳﺒﺪﻝ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ ﺃﻭ ﻳﻐﲑﻩ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪) :‬ﻓﻤﻦ ﺑﺪﻟﻪ ﺑﻌﺪ ﻣﺎ ﲰﻌﻪ ﻓﺈﳕﺎ ﺇﲦﻪ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺒﺪﻟﻮﻩ‪ ،‬ﺇﻥ ﺍﷲ ﲰﻴﻊ ﻋﻠﻴﻢ(‪.‬‬
‫ﻭﻛﺘﺐ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﻣﻮﺻﻴﻬﺎ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﻄﺎﺭ‪ ،‬ﰲ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﺍﻟﺴﺎﺑﻊ‬
‫ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻱ ﻭﲬﺴﻤﺎﺋﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﻣﻦ ﺷﻬﺪ ﻗﺒﺾ ﺭﻭﺡ ﺍﻟﺸﻴﺦ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻗﻌﻮﺩﹰﺍ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻛﻨﺎ ﳓﺐ‬
‫ﺃﻥ ﻧﻠﻘﻨﻪ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﺭﻋﺎﻳﺔ ﻟﻠﺴﻨﺔ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻛﻨﺎ ﳔﺸﻰ ﻣﻦ ﻫﻴﺒﺘﻪ‪ ،‬ﻭﳓﺬﺭ ﺳﻮﺀ ﺍﻷﺩﺏ‪ ،‬ﻓﺒﻘﻴﻨﺎ ﻣﺘﺤﲑﻳﻦ‬
‫ﺣﱴ ﻗﻠﻨﺎ ﻟﻠﺮﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻴﺦ‪ :‬ﺍﻗﺮﺃ ﺃﻧﺖ ﺳﻮﺭﺓ ﻳﺲ‪ .‬ﻓﺮﻓﻊ ﺍﻟﺮﺟﻞ ﺻﻮﺗﻪ ﻳﻘﺮﺃ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻭﻛﻨﺎ ﻧﻨﻈﺮ ﺇﻟﻴﻪ‬
‫ﻭﻧﺮﺍﻗﺐ ﺣﺎﻟﻪ‪ ،‬ﻓﺪﻫﺶ ﺍﻟﻘﺎﺭﺉ ﻭﺃﺧﻄﺄ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻓﻔﺘﺢ ﺍﻟﺸﻴﺦ ﻋﻴﻨﻪ ﻭﺭﺩ ﻋﻠﻴﻪ‪ ،‬ﻓﺴﺮﺭﻧﺎ ﻟﺬﻟﻚ ﻭﲪﺪﺍ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ‪ ،‬ﰒ ﺟﺊ ﺇﻟﻴﻪ ﺑﻘﺪﺡ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻭﺍﺀ‪ ،‬ﻭﻭﺿﻊ ﺍﻟﻘﺪﺡ ﻋﻠﻰ ﺷﻔﺘﻪ‪ ،‬ﻓﻮﱃ ﻭﺟﻬﻪ ﻭﺭﺩ ﺍﻟﻘﺪﺡ ﺑﻔﻴﻪ‪ ،‬ﻭﻓﺘﺢ‬
‫ﻋﻴﻨﻪ ﻭﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺭﺍﻓﻌﹰﺎ ﻬﺑﺎ ﺻﻮﺗﻪ ﻭﻓﺎﺿﺖ ﻧﻔﺴﻪ ‪ -‬ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﺭﺿﻲ ﻋﻨﻪ ﻭﺃﺭﺿﺎﻩ‪،‬‬
‫ﻭﺟﻌﻞ ﺃﻋﻠﻰ ﺍﳉﻨﺎﻥ ﻣﺄﻭﺍﻩ ‪ . -‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻗﺒﻴﻞ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﻟﻴﻠﺔ ﺍﳋﻤﻴﺲ‪ ،‬ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻣﻦ ﲨﺎﺩﻯ ﺍﻷﻭﱃ‪،‬‬
‫ﻋﺎﻡ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﰲ ﻣﺴﺠﺪﻩ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺍﺑﻨﻪ ﺍﻹﻣﺎﻡ ﺭﻛﻦ ﺍﻟﺪﻳﻦ ﺷﻴﺦ‬
 ‫ﺍﻹﺳﻼﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ‪ ،‬ﺍﻟﻘﺎﺋﻢ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﺧﻠﻴﻔﺘﻪ ﻋﻠﻰ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﺃﺻﺤﺎﺑﻪ ﻭﺃﺗﺒﺎﻋﻪ‪ - .‬ﺭﲪﻪ ﺍﷲ ‪. -‬‬
‫ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﻨﺎﻗﺒﻪ‪ ،‬ﻛﺘﺎﺏ ﺿﺨﻢ ﺟﻠﻴﻞ‪ .‬ﻭﺇﳕﺎ ﻛﺘﺒﺖ ﻫﺬﻩ ﺍﻟﻨﺒﺬﺓ ﻟﻴﺴﺘﺪﻝ ﳍﺎ ﻋﻠﻰ ﻓﻀﻠﻪ‬
‫ﻭﻣﺮﺗﺒﺘﻪ ‪ -‬ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ‪ ، -‬ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻪ ﳏﻤﺪ ﻭﺁﻟﻪ ﺃﲨﻌﲔ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﻋﺒﺎﺩ‪ ،‬ﺍﻟﻴﻤﲏ ﺍﻟﻨﺤﻮﻱ‬

‫ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻴﻤﻦ‪ ،‬ﻛﺎﻥ ﻳﺼﺠﺐ ﺍﻟﻔﻘﻴﻪ ﳛﲕ ﺑﻦ ﺃﰊ ﺍﳋﲑ‪ ،‬ﻭﻋﻤﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﻋﺒﺎﺩ ﳓﻮﻱ ﺃﻳﻀﹰﺎ ﻳﺬﻛﺮ ﰲ‬
‫ﻣﻮﺿﻌﻪ‪ .‬ﻭﺻﻨﻒ ﺍﳊﺴﻦ ﻫﺬﺍ ﳐﺘﺼﺮﹰﺍ ﰲ ﺍﻟﻨﺤﻮ ﻣﺸﻬﻮﺭﹰﺍ ﺑﺎﳌﻦ‪ ،‬ﻳﻘﺮﺅﻩ ﺍﳌﺒﺘﺪﺋﻮﻥ ﻭﻫﻮ ﻗﺮﻳﺐ ﺍﻟﻌﻬﺪ‪ ،‬ﺗﻘﺎﺭﺏ‬
‫ﻭﻓﺎﺗﻪ ﺳﻨﺔ ﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﺍﻟﻠﺤﻦ ﻣﻦ ﺷﻴﻤﱵ ‪ ...‬ﻭﻻ ﺃﻧﺎ ﻣﻦ ﺧﻄﺄ ﺃﳊﻦ‬
‫ﻼ ﲟﺎ ﳛﺴﻦ‬
‫ﻭﻟﻜﻨﲏ ﻗﺪ ﻋﺮﻓﺖ ﺍﻷﻧﺎ ‪ ...‬ﻡ ﻓﺨﺎﻃﺒﺖ ﻛ ﹰ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺃﺳﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻔﺎﺭﻗﻲ‬

‫ﺃﺑﻮ ﻧﺼﺮ‪ ،‬ﺷﺎﻋﺮ ﺭﻗﻴﻖ ﺍﳊﻮﺍﺷﻲ‪ ،‬ﻣﻠﻴﺢ ﺍﻟﻨﻈﻢ‪ ،‬ﻣﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻘﺎﻓﻴﺔ‪ ،‬ﻛﺜﲑ ﺍﻟﺘﺠﻨﻴﺲ‪ ،‬ﻗﻠﻤﺎ ﳜﻠﻮ ﻟﻪ ﺑﻴﺖ ﻣﻦ‬
‫ﺗﺼﻨﻴﻊ ﻭﺇﺣﺴﺎﻥ ﻭﺑﺪﻳﻊ‪ .‬ﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﻧﻈﺎﻡ ﺍﳌﻠﻚ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻣﻠﻜﺸﺎﻩ‪ ،‬ﻭﴰﻠﻪ ﻣﻨﻬﻤﺎ ﺍﳉﺎﻩ‪ ،‬ﻓﺨﻠﺼﻪ ﺍﻟﻜﺎﻣﻞ‬
‫ﺍﻟﻄﺒﻴﺐ ﰲ ﺃﻳﺎﻡ ﻧﻈﺎﻡ ﺍﳌﻠﻚ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻗﺒﺾ ﻋﻠﻴﻪ ﻭﺃﺳﺎﺀ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻣﺴﺘﻮﻟﻴﹰﺎ ﻋﻠﻰ ﺁﻣﺪ ﻭﺃﻋﻤﺎﳍﺎ‪ ،‬ﻣﺴﺘﺒﺪﹰﺍ‬
‫ﺑﺎﺳﺘﻴﻔﺎﺀ ﺃﻣﻮﺍﳍﺎ‪ .‬ﻭﻛﺎﻥ ﳓﻮﻳﹰﺎ ﺭﺃﺳﹰﺎ‪ .‬ﻭﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻠﻐﺔ ﻳﻘﺘﺪﻯ ﺑﻪ‪ .‬ﻭﺻﻨﻒ ﰲ ﺍﻵﺩﺍﺏ ﺗﺼﺎﻧﻴﻒ ﺗﻘﻮﻡ ﻟﻪ ﻣﻘﺎﻡ‬
‫ﺷﺎﻫﺪﻱ ﻋﺪﻝ ﺑﻔﻀﻠﻪ‪ ،‬ﻭﻋﻈﻢ ﻗﺪﺭﻩ‪ .‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﻠﻤﻊ ﻛﺒﲑ ﻛﺘﺎﺏ ﺍﻹﻓﺼﺎﺡ ﰲ ﺷﺮﺡ ﺃﺑﻴﺎﺕ ﻣﺸﻜﻠﺔ‪.‬‬
‫ﺣﺪﺛﲏ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻻﺑﻘﺎﺀ ﻳﻌﻴﺶ ﺍﺑﻦ ﻟﻌﻲ ﺑﻦ ﻳﻌﻴﺶ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻲ ﻗﺎﺿﻲ ﻋﺴﻜﺮ ﻧﻮﺭ‬
‫ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ﺑﻦ ﺯﻧﻜﻲ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﻋﻠﻰ ﺍﺑﻦ ﻣﺮﻭﺍﻥ ﺻﺎﺣﺐ ﺩﻳﺎﺭ ﺑﻜﺮ ﺷﺎﻋﺮ ﻣﻦ ﺍﻟﻌﺠﻢ ﻳﻌﺮﻑ ﺑﺎﻟﻐﺴﺎﱐ‪ .‬ﻭﻛﺎﻥ‬
‫ﻣﻦ ﻋﺎﺩﺓ ﺍﺑﻦ ﻣﺮﻭﺍﻥ ﺇﺫﺍ ﻗﺪﻡ ﻋﻠﻴﻪ ﺷﺎﻋﺮ ﻳﻜﺮﻣﻪ ﻭﻳﻨﺰﻟﻪ‪ ،‬ﻭﻻ ﳚﺘﻤﻊ ﺑﻪ ﺇﱃ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻟﻴﺴﺘﺮﻳﺢ ﻣﻦ ﺳﻔﺮﻩ‪،‬‬
‫ﻭﻳﺼﻠﺢ ﺷﻌﺮﻩ‪ ،‬ﰒ ﻳﺴﺘﺪﻋﻴﻪ‪ .‬ﻭﺍﺗﻔﻖ ﺃﻥ ﺍﻟﻐﺼﺎﱐ ﱂ ﻳﻜﻦ ﺃﻋﺪ ﺷﻴﺌﹰﺎ ﰲ ﺳﻔﺮﻩ‪ ،‬ﺛﻘﺔ ﺑﻘﺮﳛﺘﻪ‪ ،‬ﻓﺄﻗﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻠﻢ‬
‫ﻳﻔﺘﺢ ﻋﻠﻴﻪ ﺑﻌﻤﻞ ﺑﻴﺖ ﻭﺍﺣﺪ ﻭﻋﻠﻢ ﺃﻧﻪ ﻳﺴﺘﺪﻋﻰ ﻭﻻ ﻳﻠﻴﻖ ﺃﻥ ﻳﻠﻘﻰ ﺍﻷﻣﲑ ﺑﻐﲑ ﻣﺪﻳﺢ‪ ،‬ﻓﺄﺧﺬ ﻗﺼﻴﺪﺓ ﻣﻦ ﺷﻌﺮ‬
‫ﺍﺑﻦ ﺃﺳﺪ ﱂ ﻳﻐﲑ ﻓﻴﻬﺎ ﺇﻻ ﺍﲰﻪ‪ .‬ﻭﻋﻠﻢ ﺍﺑﻦ ﻣﺮﻭﺍﻥ ﺑﺬﻟﻚ‪ ،‬ﻓﻐﻀﺐ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ‪ :‬ﳚﺊ ﻫﺬﺍ ﺍﻟﻌﺠﻤﻲ ﻓﻴﺴﺨﺮ‬
‫ﻣﻨﺎ؟ ﰒ ﺃﻣﺮ ﲟﻜﺎﺗﺒﺔ ﺍﺑﻦ ﺃﺳﺪ‪ ،‬ﻭﺃﻣﺮ ﺃﻥ ﻳﻜﺘﺐ ﺍﻟﻘﺼﻴﺪﺓ ﲞﻄﻪ ﻭﻳﺮﺳﻠﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻓﺨﺮﺝ ﺑﻌﺾ ﺍﳊﺎﺿﺮﻳﻦ‪ ،‬ﻓﺄﻬﻧﻰ‬
‫ﺍﻟﻘﻀﻴﺔ ﺇﱃ ﺍﻟﻐﺴﺎﱐ ﻭﻛﺎﻥ ﻫﺬﺍ ﺑﺂﻣﺪ‪ .‬ﻭﻛﺎﻥ ﻟﻪ ﻏﻼﻡ ﺟﻠﺪ ﻓﻜﺘﺐ ﻣﻦ ﺳﺎﻋﺘﻪ ﺇﱃ ﺍﺑﻦ ﺃﺳﺪ ﻛﺘﺎﺑﹰﺎ ﻳﻘﻮﻝ ﻓﻴﻪ‪ :‬ﺇﻱ‬
‫ﻗﺪﻣﺖ ﻋﻠﻰ ﺍﻷﻣﲑ‪ ،‬ﻓﺄﺭﺗﺞ ﻋﻠﻲ ﻗﻮﻝ ﺍﻟﺸﻌﺮ ﻣﻊ ﻗﺪﺭﰐ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﺩﻋﻴﺖ ﻗﺼﻴﺪﺓ ﻣﻦ ﺷﻌﺮﻙ ﺍﺳﺘﺤﺴﺎﻧﹰﺎ ﳍﺎ ﻭﻋﺠﺒﹰﺎ‬
‫ﻬﺑﺎ‪ ،‬ﻭﻣﺪﺣﺖ ﻬﺑﺎ ﺍﻷﻣﲑ‪ .‬ﻭﻻ ﺃﺑﻌﺪ ﺃﻥ ﺗﺴﺄﻝ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺳﺌﻠﺖ ﻓﺮﺃﻳﻚ ﺍﳌﻮﻓﻖ ﰲ ﺍﳉﻮﺍﺏ ﻓﻮﺻﻞ ﻏﻼﻡ‬
‫ﺍﻟﻐﺴﺎﱐ ﻗﺒﻞ ﻛﺘﺎﺏ ﺍﺑﻦ ﻣﺮﻭﺍﻥ‪ .‬ﻓﺠﺤﺪ ﺍﺑﻦ ﺃﺳﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﺮﻑ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ‪ ،‬ﺃﻭ ﻭﻗﻒ ﻋﻠﻰ ﻗﺎﺋﻠﻬﺎ ﻗﺒﻞ‬
‫ﻫﺬﺍ‪ .‬ﻓﻠﻤﺎ ﻭﺭﺩ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺍﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻋﺠﺐ ﻣﻦ ﺫﻟﻚ ﻭﺍﺳﺎﺀ ﺇﱃ ﺍﻟﺴﺎﻋﻲ ﻭﺷﺘﻤﻪ ﻭﻗﺎﻝ‪ :‬ﺇﳕﺎ ﻗﺼﺪﻛﻢ‬
‫ﻓﻀﻴﺤﱵ ﺑﲔ ﺍﳌﻠﻮﻙ‪ ،‬ﻭﺇﳕﺎ ﳛﻤﻠﻜﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺍﳊﺴﺪ ﻣﻨﻜﻢ ﳌﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻪ؟ ﰒ ﺯﺍﺩ ﰲ ﺍﻹﺣﺴﺎﻥ ﺇﱃ‬
‫ﺍﻟﻐﺴﺎﱐ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﺑﻼﺩﻩ‪ ،‬ﻓﻠﻢ ﳝﺾ ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ ﻣﺪﻳﺪﺓ ﺣﱴ ﺍﺟﺘﻤﻊ ﺃﻫﻞ ﻣﻴﺎﻓﺎﺭﻗﲔ ﺇﱃ ﺍﺑﻦ ﺃﺳﺪ‪ ،‬ﺭﺩﻋﻮﻩ‬
‫ﺇﱃ ﺃﻥ ﻳﺆﻣﺮﻭﻩ ﻟﻌﻴﻬﻢ‪ ،‬ﻭﻳﺴﺎﻋﺪﻭﻩ ﻋﻠﻰ ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﳋﻄﺒﺔ ﻟﻠﺴﻠﻄﺎﻥ ﻣﻠﻜﺸﺎﻩ ﻭﺣﺪﻩ‪ ،‬ﻭﺇﺳﻘﺎﻁ ﺍﺳﻢ ﺍﺑﻦ‬
‫ﻣﺮﻭﺍﻥ ﻣﻦ ﺍﳋﻄﺒﺔ‪ ،‬ﻓﺄﺟﺎﻬﺑﻢ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺑﻠﻎ ﺫﻟﻚ ﺍﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻓﺤﺸﺪ ﻟﻪ ﻭﺯﻝ ﻋﻠﻰ ﻣﻴﺎﻓﺎﺭﻗﲔ ﳏﺎﺻﺮﹰﺍ ﻓﺄﻋﺠﺰﻩ‬
‫ﺃﻣﺮﻫﺎ‪ ،‬ﻓﺄﻓﺬ ﺇﱃ ﻧﻈﺎﻡ ﺍﳌﻠﻚ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻳﺴﺘﻤﺪﳘﺎ ﻓﺄﻧﻔﺬﺍ ﺇﻟﻴﻪ ﺟﻴﺸﹰﺎ ﻭﻣﺪﺩﹰﺍ ﻣﻊ ﺍﻟﻐﺴﺎﱐ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﺎﹰ‪،‬‬
‫ﻭﻛﺎﻥ ﻗﺪ ﺗﻘﺪﻡ ﻋﻨﺪ ﻧﻈﺎﻡ ﺍﳌﻠﻚ ﻭﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﺻﺎﺭ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺻﺪﻗﻮﺍ ﰲ ﺍﻟﺰﺣﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺣﱴ‬
‫ﺃﺧﺬﻭﻫﺎ ﻋﻨﻮﺓ‪ ،‬ﻭﻗﺒﺾ ﻋﻠﻰ ﺍﺑﻦ ﺃﺳﺪ‪ ،‬ﻭﺟﺊ ﺑﻪ ﺇﱃ ﺍﺑﻦ ﻣﺮﻭﺍﻥ ﻓﺄﻣﺮ ﺑﻘﺘﻠﻪ ﻓﻘﺎﻡ ﺍﻟﻐﺴﺎﱐ ﻭﺷﺪﺩ ﺍﻟﻌﻨﺎﻳﺔ ﰲ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﻓﻴﻪ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﺍﺑﻦ ﻣﺮﻭﺍﻥ ﺍﻣﺘﻨﺎﻋﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻣﻦ ﻗﺒﻮﻝ ﺷﻔﺎﻋﺘﻪ ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺫﻧﺒﻪ ﻭﻣﺎ ﺍﻋﺘﻤﺪﻩ ﻣﻦ ﺷﻖ ﺍﻟﻌﺼﺎ‪،‬‬
‫ﻳﻮﺟﺐ ﺃﻥ ﻳﻌﺎﻗﺐ ﻋﻘﻮﺑﺔ ﻣﻦ ﻋﺼﻰ‪ ،‬ﻭﻟﻴﺲ ﻋﻘﻮﺑﺔ ﻏﲑ ﺍﻟﻘﺘﻞ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺑﻴﲏ ﻭﺑﲔ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﺎ ﻳﻮﺟﺐ ﻗﺒﻮﻝ‬
‫ﺷﻔﺎﻋﱵ ﻓﻴﻪ‪ ،‬ﻭﺃﻧﺎ ﺃﺗﻜﻔﻞ ﺑﻪ ﺃﻻ ﳚﺮﻱ ﻣﻨﻪ ﺑﻌﺪ ﺷﻲﺀ ﻳﻜﺮﻩ‪ .‬ﻓﺎﺳﺘﺤﲕ ﻣﻨﻪ ﻭﺃﻃﻠﻘﻪ ﻟﻪ‪ ،‬ﻓﺎﺟﺘﻤﻊ ﺑﻪ ﺍﻟﻐﺴﺎﱐ ﻭﻗﺎﻝ‬
‫ﻟﻪ‪ :‬ﺃﺗﻌﺮﻓﲏ؟ ﻗﺎﻝ‪ :‬ﻻ ﻭﺍﷲ‪ ،‬ﻭﻟﻜﻨﲏ ﺃﻋﺮﻑ ﺃﻧﻚ ﻣﻠﻚ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻣﻦ ﺍﷲ ﺑﻚ ﻋﻠﻲ ﻟﺒﻘﺎﺀ ﻣﻬﺠﱵ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻧﺎ‬
‫ﺍﻟﺬﻱ ﺍﺩﻋﻴﺖ ﻗﺼﻴﺪﺗﻚ ﻭﺳﺘﺮﺕ ﻋﻠﻲ‪ ،‬ﻭﻣﺎ ﺟﺰﺍﺀ ﺍﻹﺣﺴﺎﻥ ﺇﻻ ﺍﻹﺣﺴﺎﻥ‪ .‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﺳﺪ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻭﻻ ﲰﻌﺖ‬
‫ﺑﻘﺼﻴﺪﺓ ﺟﺤﺪﺕ ﻓﻨﻔﻌﺖ ﺻﺎﺣﺒﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﻧﻔﻌﻬﺎ ﺇﺫﺍ ﺍﺩﻋﺎﻫﺎ ﻏﲑ ﻫﺬﻩ‪ - .‬ﻓﺠﺰﺍﻙ ﺍﷲ ﻋﻦ ﻣﺮﻭﺀﺗﻚ ﺧﲑﹰﺍ ‪، -‬‬
‫ﻭﺍﻧﺼﺮﻑ ﺍﻟﻐﺴﺎﱐ ﻣﻦ ﺣﻴﺚ ﺟﺎﺀ‪.‬‬
‫ﻭﺃﻗﺎﻡ ﺍﺏ ﺃﺳﺪ ﻣﺪﺓ ﺳﺎﺀﺕ ﺣﺎﻟﻪ‪ ،‬ﻭﺟﻔﺎﻩ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﻋﺎﺩﺍﻩ ﺃﻋﻮﺍﻧﻪ‪ ،‬ﻭﱂ ﻳﻘﺪﻡ ﺃﺣﺪ ﻋﻠﻰ ﻣﻘﺎﺭﺑﺘﻪ ﻭﻻ ﻣﺮﺍﻓﺪﺗﻪ‪،‬‬
‫ﺣﱴ ﺃﺿﺮ ﺑﻪ ﺍﻟﻌﻴﺶ‪ ،‬ﻓﻌﻤﻞ ﻗﺼﻴﺪﺓ ﻣﺪﺡ ﻬﺑﺎ ﺍﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻭﺗﻮﺻﻞ ﺣﱴ ﻭﺻﻠﺖ ﺇﻟﻴﻪ‪ .‬ﻓﻠﻤﺎ ﻭﻗﻒ ﺍﺑﻦ ﻣﺮﻭﺍﻥ‬
‫ﻋﻠﻴﻬﺎ ﻏﻀﺐ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻳﻜﻔﻴﻪ ﺃﻥ ﳜﻠﺺ ﻣﻨﺎ ﺭﺃﺳﹰﺎ ﺑﺮﺃﺱ‪ ،‬ﺣﱴ ﻳﺮﻳﺪ ﻣﻨﺎ ﺍﻟﺮﻓﺪ ﻭﺍﳌﻌﻴﺸﺔ‪ ،‬ﻟﻘﺪ ﺃﺫﻛﺮﱐ ﺑﻨﻔﺴﻪ‪،‬‬
‫ﻓﺎﺫﻫﺒﻮﺍ ﺑﻪ ﻓﺎﺻﻠﺒﻮﻩ‪ ،‬ﻓﺬﻫﺒﻮﺍ ﺑﻪ ﻓﺼﻠﺒﻮﻩ‪ - ،‬ﺭﲪﻪ ﺍﷲ ‪. -‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺍﳊﺴﻦ ﺑﻦ ﺃﺳﺪ ﺍﻟﻔﺎﺭﻗﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪: -‬‬
‫ﺑﻨﺘﻢ ﻓﻤﺎ ﻛﺤﻞ ﺍﻟﻜﺮﻯ ‪ ...‬ﱄ ﺑﻌﺪ ﻭﺷﻚ ﺍﻟﺒﲔ ﻋﻴﻨﺎ‬
‫ﻭﻟﻘﺪ ﻏﺪﺍ ﻛﻠﻔﻲ ﺑﻜﻢ ‪ ...‬ﺃﺫﻧﹰﺎ ﻋﻠﻲ ﻟﻜﻢ ﻭﻋﻴﻨﺎ‬
‫ﻓﺄﺳﻠﺖ ﺑﻌﺪ ﻓﺮﺍﻗﻜﻢ ‪ ...‬ﻣﻦ ﻧﺎﻇﺮﻱ ﺑﺎﻟﺪﻣﻊ ﻋﻴﻨﺎ‬
‫ﻓﺤﻜﺖ ﻣﺪﺍﻣﻌﻬﺎ ﺍﻟﻐﺰﺍ ‪ ...‬ﺭ ﻣﻦ ﺍﻟﻐﻴﻮﻡ ﺍﻟﻐﺮ ﻋﻴﻨﺎ‬

‫ﺟﺎﺩﺕ ﻋﻠﻰ ﺃﺛﺮ ﺷﻔﻰ ‪ ...‬ﻋﻴﻨﹰﺎ ﳍﻢ ﱂ ﺗﻠﻖ ﻋﻴﻨﺎ‬

‫ﻣﻦ ﻛﻞ ﻭﺍﺿﺤﺔ ﺍﻟﺘﺮﺍ ‪ ...‬ﺋﺐ ﺳﻬﻠﺔ ﺍﳋﺪﻳﻦ ﻋﻴﻨﺎ‬
‫ﻏﺮﺍﺀ ﲢﺴﺐ ﻭﺟﻬﻬﺎ ‪ ...‬ﻟﻠﺸﻤﺲ ﺣﲔ ﺗﺮﺍﻩ ﻋﻴﻨﺎ‬
‫ﺃﻣﺴﻴﺖ ﰲ ﺣﱯ ﳍﺎ ‪ ...‬ﻋﺒﺪﹰﺍ ﺃﺿﺎﻡ ﻭﻛﻨﺖ ﻋﻴﺎ‬
‫ﻻ ﻗﺮ ﺭﻛﺐ ﺑﺎﻟﺮﻛﺎ ‪ ...‬ﺋﺐ ﺇﺫ ﻳﻬﻦ ﺳﺮﻳﻦ ﻋﻴﻨﺎ‬
‫ﻏﺎﻅ ﺍﳊﺴﻮﺩ ﻟﻨﺎ ﺍﻟﻮﺻﺎ ‪ ...‬ﻝ ﻓﻼ ﺭﻋﺎﻩ ﺍﷲ ﻋﻴﻨﺎ‬
‫ﻓﺬﳑﺖ ﺣﺮﻓﹰﺎ ﻋﺎﻳﻨﺖ ‪ ...‬ﻋﻴﻨﺎﻱ ﰲ ﺃﻭﻻﻩ ﻋﻴﻨﺎ‬
‫ﻛﺎﻧﺖ ﺗﻨﺎﺻﻔﻨﺎ ﺑﺼﺎ ‪ ...‬ﰲ ﺍﻟﻮﺩ ﻻ ﻭﺭﻗﹰﺎ ﻭﻋﻴﻨﺎ‬
 ‫ﳍﻔﻲ ﻭﻗﺪ ﺃﺑﺼﺮﺕ ﰲ ‪ ...‬ﻣﻴﺰﺍﻥ ﺫﺍﻙ ﺍﻟﻮﺻﻞ ﻋﻴﻨﺎ‬
‫ﻛﻢ ﻣﻦ ﺃﺥ ﻓﻴﻨﺎ ﻭﻋﻰ ‪ ...‬ﻣﺎ ﱂ ﻧﻜﻦ ﻓﻴﻪ ﻭﻋﻴﻨﺎ‬
‫ﻭﻣﺼﺎﺣﺐ ﺻﻨﻔﺖ ﰲ ‪ ...‬ﻏﺪﺭﺍﺗﻪ ﻟﻠﻌﲔ ﻋﻴﻨﺎ‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻟﺸﻤﻌﺔ‪:‬‬
‫ﻭﻧﺪﳝﺔ ﱄ ﰲ ﺍﻟﻈﻼﻡ ﻭﺣﻴﺪﺓ ‪ ...‬ﻣﺜﻞ ﳎﺎﻫﺪﺓ‪ .‬ﻛﻤﺜﻞ ﺟﻬﺎﺩﻱ‬
‫ﻓﺎﻟﻠﻮﻥ ﻟﻮﱐ‪ ،‬ﻭﺍﻟﺪﻣﻮﻉ ﻛﺄﺩﻣﻌﻲ ‪ ...‬ﻭﺍﻟﻘﻠﺐ ﻗﻠﱯ‪ ،‬ﻭﺍﻟﺴﻬﺎﺩ ﺳﻬﺎﺩﻱ‬
‫ﻻ ﻓﺮﻕ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ﻟﻮ ﱂ ﻳﻜﻦ ‪ ...‬ﳍﱯ ﺧﻔﻴﹰﺎ ﻭﻫﻮ ﻣﻨﻬﺎ ﺑﺎﺩﻱ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﺭﻳﻘﹰﺎ ﻣﻦ ﺭﺿﺎﺑﻚ ﺃﻡ ﺭﺣﻴﻘﺎ ‪ ...‬ﺭﺷﻔﺖ ﻓﻠﺴﺖ ﻣﻦ ﺳﻜﺮﻱ ﻣﻔﻴﻘﺎ‬
‫ﻭﻟﻠﺼﻬﺒﺎﺀ ﺃﲰﺎﺀ ﻭﻟﻚ ‪ ...‬ﺟﻬﻠﺖ ﺑﺄﻥ ﰲ ﺍﻷﲰﺎﺀ ﺭﻳﻘﺎ‬
‫ﲪﺘﲏ ﻋﻦ ﲪﻴﺎ ﺍﻟﻜﺄﺱ ﻧﻔﺲ ‪ ...‬ﺇﱃ ﻏﲑ ﺍﳌﻌﺎﱄ ﻟﻦ ﺗﺘﻮﻗﺎ‬
‫ﻭﻣﺎ ﺗﺮﻛﻲ ﳍﺎ ﺷﺢ ﻭﻟﻜﻦ ‪ ...‬ﻃﻠﺒﺖ ﻓﻤﺎ ﻭﺟﺪﺕ ﳍﺎ ﺻﺪﻳﻘﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﺇﺧﻮﺍﻥ ﺑﻮﺍﻃﻨﻬﻢ ﻗﺒﺎﺡ ‪ ...‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻇﻮﺍﻫﺮﻫﻢ ﻣﻼﺣﺎ‬
‫ﺣﺴﺒﺖ ﻣﻴﺎﻩ ﻭﺩ ﻫﻢ ﻋﺬﺍﺑﹰﺎ ‪ ...‬ﻓﻠﻤﺎ ﺫﻗﺘﻬﺎ ﻛﺎﻧﺖ ﻣﻼﺣﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻭﻗﺖ ﻏﻨﻤﻨﺎﻩ ﻣﻦ ﺍﻟﺪﻫﺮ ﻣﺴﻌﺪ ‪ ...‬ﻣﻌﺎﺭ‪ ،‬ﻭﺃﻭﻗﺎﺕ ﺍﻟﺴﺮﻭﺭ ﻋﻮﺍﺭﻱ‬
‫ﻣﻌﺎﻧﻴﻪ ﳑﺎ ﻧﺒﺘﻐﻴﻪ ﲨﻴﻌﻬﺎ ‪ ...‬ﻛﻮﺍﺱ ﻭﳑﺎ ﻻ ﻧﺮﻳﺪ ﻋﻮﺍﺭﻱ‬
‫ﺃﺩﺍﺭ ﻋﻠﻴﻨﺎ ﺍﻟﻜﺎﺱ ﻓﻴﻪ ﺍﺑﻦ ﺃﺭﺑﻊ ‪ ...‬ﻭﻋﺸﺮ ﻟﻪ ﺑﺎﻟﻜﺎﺱ ﺃﻱ ﻣﺪﺍﺭ!‬
‫ﺗﻨﺎﻭﻟﺘﻬﺎ ﻣﻨﻪ ﺑﻜﻒ ﻛﺄﳕﺎ ‪ ...‬ﺃﻧﺎﻣﻠﻬﺎ ﲢﺖ ﺍﻟﺰﺟﺎﺝ ﻣﺪﺍﺭﻱ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺗﻴﻢ ﻗﻠﱯ ﺷﺎﺩﻥ ﺃﻏﻴﺪ ‪ ...‬ﻣﻠﻚ ﻓﺎﻟﻨﺎﺱ ﻟﻪ ﺃﻋﺒﺪ‬
‫ﻟﻮ ﺟﺎﺯ ﺃﻥ ﻳﻌﺒﺪ ﰲ ﺣﺴﻨﻪ ‪ ...‬ﻭﻇﺮﻓﻪ ﻛﻨﺖ ﻟﻪ ﺃﻋﺒﺪ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻫﻮﻳﺖ ﺑﺪﻳﻊ ﺍﳊﺴﻦ ﻟﻠﻐﺼﻦ ﻗﺪﻩ ‪ ...‬ﻭﻟﻠﻈﱯ ﻋﻴﻨﺎﻩ ﻭﺧﺪﺍﻩ ﻟﻠﻮﺭﺩ‬
‫ﻏﺰﺍﻝ ﻣﻦ ﺍﻟﻐﺰﻻﻥ ﻟﻜﻦ ﺃﺧﺎﻓﻪ ‪ ...‬ﻭﺇﻥ ﻛﻨﺖ ﻣﻘﺪﺍﻣﹰﺎ ﻋﻠﻰ ﺍﻷﺳﺪ ﺍﻟﻮﺭﺩ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻟﺮﺏ ﺩﺍﻥ ﻣﻨﻚ ﻳﻜﺮﻩ ﻗﺮﺑﻪ ‪ ...‬ﻭﺗﺮﺍﻩ ﻭﻫﻮ ﻋﻨﺎﺀ ﻋﻴﻨﻚ ﻭﺍﻟﻘﺬﻯ‬
‫ﻓﺎﻋﺮﻑ ﻭﺧﻞ ﳎﺮﺑﹰﺎ ﻫﺬﺍ ﺍﻟﻮﺭﻯ ‪ ...‬ﻭﺍﺗﺮﻙ ﻟﻘﺎﺀﻙ ﺫﺍ ﻛﻔﺎﻓﹰﺎ ﻭﺍﻟﻖ ﺫﺍ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻼ ﻭﻋﻮﺩﻱ‬
‫ﺃﻳﺎ ﻟﻴﻠﺔ ﺯﺍﺭ ﻓﻴﻬﺎ ﺍﳊﺒﻴﺐ ‪ ...‬ﺃﻋﻴﺪﻱ ﻟﻨﺎ ﻣﻨﻚ ﻭﺻ ﹰ‬
 ‫ﻓﺈﱐ ﺷﻬﺪﺗﻚ ﻣﺴﺘﻤﺘﻌﹰﺎ ‪ ...‬ﺑﻪ ﺑﲔ ﺭﻧﺔ ﻧﺎﻱ ﻭﻋﻮﺩ‬
‫ﻭﻃﻴﺐ ﺣﺪﻳﺚ ﻛﺰﻫﺮ ﺍﻟﺮﻳﺎﺽ ‪ ...‬ﺗﻀﻮﻉ ﻣﺎ ﺑﲔ ﻣﺴﻚ ﻭﻋﻮﺩ‬
‫ﺳﻘﺘﻚ ﺍﻟﺮﻭﺍﻋﺪ ﻣﻦ ﻟﻴﻠﺔ ‪ ...‬ﻬﺑﺎ ﺍﺧﻀﺮ ﻳﺎﺑﺲ ﻋﻴﺸﻲ ﻭﻋﻮﺩﻱ‬
‫ﻭﰲ ﱄ ﺑﻮﻋﺪ ﻭﻻ ﲣﻠﻒ ‪ ...‬ﻳﻪ ﺇﺧﻼﻑ ﺩﻫﺮ ﺑﻪ ﰲ ﻭﻋﻮﺩﻱ‬
‫ﻓﻠﻤﺎ ﺗﻘﻀﻴﺖ ﺃﻣﺮﺿﺘﲏ ‪ ...‬ﻓﺰﻭﺭﻱ ﻣﺮﻳﻀﻚ ﻳﻮﻣﹰﺎ ﻭﻋﻮﺩﻱ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺣﻜﻰ ﺛﻐﺮﻩ ﺍﻟﺪﺭ ﺍﻟﻨﻈﻴﻢ ﻭﻣﻦ ‪ ...‬ﲣﺎﻝ ﺃﺻﺪﺍﻏﻪ ﺍﻟﺴﻮﺩ ﺍﻟﻌﻨﺎﻗﻴﺪﺍ‬
‫ﺇﻋﻄﻒ ﻋﻠﻰ ﻣﺴﺘﻬﺎﻡ ﺿﻢ ﻣﻦ ﺃﺳﻒ ‪ ...‬ﻋﻠﻰ ﻫﻮﺍﻙ ﻭﰲ ﺣﺒﻞ ﺍﻟﻌﻨﺎﻗﻴﺪﺍ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺑﻨﺘﻢ ﻓﻤﺎ ﳊﻆ ﺍﻟﻄﺮﻑ ﺍﻟﻮﻟﻮﻉ ﺑﻜﻢ ‪ ...‬ﺷﻴﺌﹰﺎ ﻳﺴﺮ ﺑﻪ ﻗﻠﱯ ﻭﻻ ﶈﺎ‬
‫ﻓﻠﻮ ﳏﺎ ﻓﻴﺾ ﺩﻣﻊ ﻣﻦ ﺗﻜﺎﺛﺮﻩ ‪ ...‬ﺇﻧﺴﺎﻥ ﻋﲔ ﺇﺫﹰﺍ ﺇﻧﺴﺎﻧﻪ ﶈﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﻳﺎﻛﻢ ﺃﻋﺎﱐ ﺍﻟﻮﺟﺪ ﰲ ﻛﻞ ﺻﺎﺣﺐ ‪ ...‬ﻭﻟﺴﺖ ﺃﺭﺍﻩ ﱄ ﻛﻮﺟﺪﻱ ﻭﺍﺟﺪﺍ‬
‫ﺇﺫﺍ ﻛﻨﺖ ﺫﺍ ﻋﺪﻡ ﻓﺤﺮﺏ ﳎﺎﻧﺐ ‪ ...‬ﻭﺗﻠﻘﺎﻩ ﱄ ﺳﻠﻤﹰﺎ ﺇﺫﺍ ﻛﻨﺖ ﻭﺍﺟﺪﹰﺍ‬
‫ﻼ ﻣﺼﺎﻓﻴﹰﺎ ‪ ...‬ﻭﻫﻴﻬﺎﺕ ﺧﻼ ﺻﺎﻓﻴﹰﺎ ﻟﺴﺖ ﻭﺍﺟﺪﺍ‬ ‫ﺃﺣﺎﻭﻝ ﰲ ﺩﻫﺮﻱ ﺧﻠﻴ ﹰ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺑﻌﺪﺕ ﻓﺄﻣﺎ ﺍﻟﻄﺮﻑ ﻣﲏ ﻓﺴﺎﻫﺪ ‪ ...‬ﻟﺸﻮﻗﻲ ﻭﺃﻣﺎ ﺍﻟﻄﺮﻑ ﻣﻨﻚ ﻓﺮﺍﻗﺪ‬
‫ﻓﺴﻞ ﻋﻦ ﺳﻬﺎﺩﻱ ﺃﳒﻢ ﺍﻟﻠﻴﻞ ﺇﻬﻧﺎ ‪ ...‬ﺳﺘﺸﻬﺪ ﱄ ﻳﻮﻣﹰﺎ ﺑﺬﺍﻙ ﺍﻟﻔﺮﺍﻗﺪ‬
‫ﻗﻄﻌﺘﻚ ﺇﺫ ﺃﻧﺖ ﺍﻟﻘﺮﻳﺐ ﻟﺸﻘﻮﰐ ‪ ...‬ﻭﻭﺍﺻﻠﲏ ﻗﻮﻡ ﺇﱃ ﺃﺑﺎﻋﺪ‬

‫ﻓﻴﺄﻫﻞ ﻭﺩﻱ ﺇﻥ ﺃﰊ ﻭﻋﺪ ﻗﺮﺑﻨﺎ ‪ ...‬ﺯﻣﺎﻥ‪ ،‬ﻓﺄﻧﺘﻢ ﱄ ﺑﻪ ﺇﻥ ﺃﰊ ﻋﺪﻭﺍ‬

‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻻ ﻳﺼﺮﻑ ﺍﳍﻢ ﺇﻻ ﺷﺪﻭ ﳏﺴﻨﺔ ‪ ...‬ﺃﻭ ﻣﻨﻈﺮ ﺣﺴﻦ ﻬﺗﻮﺍﻩ ﺃﻭ ﻗﺪﺡ‬
‫ﻭﺍﻟﺮﺍﺡ ﻟﻠﻬﻢ ﺃﻧﻔﺎﻫﺎ ﻓﺨﺬ ﻃﺮﻓﹰﺎ ‪ ...‬ﻣﻨﻬﺎ ﻭﺩﻉ ﺃﻣﺔ ﻓﺲ ﺷﺮﻬﺑﺎ ﻗﺪﺣﻮﺍ‬
‫ﺑﻜﺮ ﲣﺎﻝ ﺇﺫﺍ ﻣﺎ ﺍﳌﺰﺝ ﺧﺎﻟﻄﻬﺎ ‪ ...‬ﺳﻘﺎﻬﺗﺎ ﺃﻬﻧﻢ ﺯﻧﺪﹰﺍ ﻬﺑﺎ ﻗﺪﺣﻮﺍ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺑﻌﺪﺕ ﻓﻘﺪ ﺍﺿﺮﻣﺖ ﻣﺎ ﺑﲔ ﺃﺿﻠﻌﻲ ‪ ...‬ﺑﺒﻌﺪﻙ ﻧﺎﺭﹰﺍ ﺷﺠﻮ ﻗﻠﱯ ﻭﻗﻮﺩﻫﺎ‬
‫ﻭﻛﻠﻔﺖ ﻧﻔﺴﻲ ﻗﻄﻊ ﺑﻴﺪﺍﺀ ﻟﻮﻋﺔ ‪ ...‬ﺗﻜﻞ ﻬﺑﺎ ﻫﻮﺝ ﺍﳌﻬﺎﺭﻱ ﻭﻗﻮﺩﻫﺎ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﲡﻠﺪ ﻋﻠﻰ ﺍﻟﺪﻫﺮ ﻭﺍﺻﱪ ﻟﻜﻞ ﻣﺎ ‪ ...‬ﻋﻠﻴﻚ ﺍﻹﻟﻪ ﻣﻦ ﺍﻟﺮﺯﻕ ﺃﺟﺮﻯ‬
‫ﻭﻻ ﻳﺴﺨﻄﻨﻚ ﺻﺮﻑ ﺍﻟﻘﻀﺎﺀ ‪ ...‬ﻓﺘﻌﺪﻡ ﺇﺫ ﺫﺍﻙ ﺣﻈﹰﺎ ﻭﺃﺟﺮﺍ‬
 ‫ﻓﻤﺎ ﺯﺍﻝ ﺭﺯﻕ ﺍﻣﺮﺉ ﻃﺎﻟﺐ ‪ ...‬ﺑﻌﻴﺪﹰﺍ ﺇﻟﻴﻪ ﺩﺟﻰ ﺍﻟﻠﻴﻞ ﻳﺴﺮﻯ‬
‫ﺗﻮﻗﻊ ﺇﺫﺍ ﺿﺎﻕ ﺃﻣﺮ ﻋﻠﻲ ‪ ...‬ﻙ ﺧﲑﹰﺍ ﻓﺈﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻗﺪ ﻛﺎﻥ ﻗﻠﱯ ﺻﺤﻴﺤﺎﹰ ﻛﺎﳊﻤﻰ ﺯﻣﻨﹰﺎ ‪ ...‬ﻓﻤﺬ ﺃﺑﺎﺡ ﺍﳍﻮﻯ ﻣﻨﻪ ﺍﳊﻤﻰ ﻣﺮﺿﺎ‬
‫ﻓﻜﻢ ﺳﺨﻄﺖ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﺷﻴﻤﺘﻪ ‪ ...‬ﻭﻗﺪ ﺃﲝﺖ ﻟﻪ ﻓﻴﻚ ﺍﳊﻤﺎﻡ ﺭﺿﺎ‬
‫ﻳﺎ ﻣﻦ ﺇﺫﺍ ﻓﻮﻗﺖ ﺳﻬﻤﹰﺎ ﻟﻮﺍﺣﻈﻪ ‪ ...‬ﺃﺿﺤﻰ ﳍﺎ ﻛﻞ ﻗﻠﺐ ﻗﻠﺐ ﻏﺮﺿﺎ‬
‫ﺃﻧﺎ ﺍﻟﺬﻱ ﺇﻥ ﳝﺖ ﺣﺒﹰﺎ ﳝﺖ ﺃﺳﻔﹰﺎ ‪ ...‬ﻭﻣﺎ ﻗﻀﻰ ﻓﻴﻚ ﻣﻦ ﺃﻏﺮﺍﺿﻪ ﻏﺮﺿﺎ‬
‫ﺃﻟﺒﺴﺖ ﺛﻮﺏ ﺳﻘﺎﻡ ﻓﻴﻪ ﺻﺎﺭ ﻟﻪ ‪ ...‬ﺟﺴﻤﻲ ﻟﺮﻗﺘﻪ ﻣﻦ ﺳﻘﻤﻪ ﺣﺮﺿﺎ‬
‫ﻭﺻﺮﺕ ﻭﻗﻔﹰﺎ ﻋﻠﻰ ﻫﻢ ﳚﺎﺫﺑﲏ ‪ ...‬ﺃﻳﺪﻱ ﺍﻟﺼﺒﺎﺑﺔ ﻓﻴﻪ ﻛﻠﻤﺎ ﻋﺮﺿﺎ‬
‫ﻣﺎ ﺇﻥ ﻗﻀﻰ ﺍﷲ ﺷﻴﺌﹰﺎ ﰲ ﺧﻠﻴﻘﺘﻪ ‪ ...‬ﺃﺷﺪ ﻣﻦ ﺯﻓﺮﺍﺕ ﺍﳊﺐ ﺣﲔ ﻗﻀﻰ‬
‫ﻓﻼ ﻗﻀﻰ ﻛﻠﻒ ﳓﺒﹰﺎ ﻓﺄﻭﺟﻌﲏ ‪ ...‬ﺃﻥ ﻗﻴﻞ ﺇﻥ ﺍﶈﺐ ﺍﳌﺴﺘﻬﺎﻡ ﻗﻀﻰ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻧﺮﺍﻙ ﻳﺎ ﻣﺘﻠﻒ ﺟﺴﻤﻲ ﻭﻳﺎ ‪ ...‬ﻣﻜﺜﺮ ﺇﻋﻼﱄ ﻭﺃﻣﺮﺍﺿﻲ‬
‫ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺃﺿﻨﻴﺘﲏ ﺳﺎﺧﻄﹰﺎ ‪ ...‬ﻋﻠﻲ ﰲ ﺣﺒﻚ ﺃﻡ ﺭﺍﺿﻲ؟‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺑﺶ ﺑﻦ ﺍﻵﻣﺪﻱ‪ ،‬ﺍﻟﻨﺤﻮﻱ ﺍﻟﻜﺎﺗﺐ‬

‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﳌﻮﺍﺯﻧﺔ ﰊ ﺍﻟﻄﺎﺋﻴﻲ‪ .‬ﻛﺎﻥ ﺣﺴﻦ ﺍﻟﻔﻬﻢ‪ ،‬ﺟﻴﺪ ﺍﻟﺪﺭﺍﻳﺔ ﻭﻻﺭﻭﺍﻳﺔ‪ ،‬ﺳﺮﻳﻊ ﺍﻹﺩﺭﺍﻙ‪.‬‬
‫ﺭﺃﻳﺖ ﲰﺎﻋﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﻘﻮﺍﰲ ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ‪ ،‬ﻭﻗﺪ ﲰﻌﻪ ﻋﻠﻰ ﻧﻔﻄﻮﻳﻪ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰒ‬
‫ﻭﺟﺪﺕ ﺧﻄﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺗﺒﻴﲔ ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ ﻭﰲ ﻧﻘﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻗﺪ ﺃﻟﻔﻪ ﻷﰊ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﺍﻟﻌﻤﻴﺪ ﻭﻗﺪ ﻗﺮﺃﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺘﺐ ﺧﻄﻪ ﰲ ﺳﻨﺔ ﲬﺲ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻨﺪﱘ ﰲ ﺍﻟﻔﻬﺮﺳﺖ ﺍﻟﺬﻱ ﺃﻟﻔﻪ‬
‫ﰲ ﺳﺔ ﺳﺒﻊ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻗﺮﻳﺐ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﺃﺣﺴﺒﻪ ﳛﻴﺎ ﺇﱃ ﺍﻵﻥ‪ ،‬ﰒ ﻭﺟﺪﺕ ﻛﺘﺎﺏ‬
‫ﺍﻟﻘﻮﺍﰲ ﻟﻠﻤﱪﺩ ﲞﻂ ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﳉﻮﺍﻟﻴﻘﻲ ﺫﻛﺮ ﰲ ﺇﺳﻨﺎﺩﻩ‪ :‬ﺃﻥ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﺣﻨﻴﺶ ﺍﻟﻨﺤﻮﻱ ﻗﺮﺃﻩ ﻋﻠﻰ ﺃﰊ‬
‫ﺍﻟﻘﺎﺳﻢ ﺍﻵﻣﺪﻱ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﰲ ﺗﺎﺭﻳﺦ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻳﻌﲏ ﰲ ﺳﻨﺔ‬
‫ﺳﺒﻌﲔ‪ :‬ﻣﺎﺕ ﺍﳊﺴﻦ ﺍﺑﻦ ﺑﺸﺮ ﺍﻵﻣﺪﻱ ﺑﺎﻟﺒﺼﺮﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﶈﺴﻦ ﺍﻟﺘﻨﻮﺧﻲ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻦ ﺑﻦ ﺑﺸﺮ ﺍﻵﻣﺪﻱ‪ ،‬ﻛﺎﺗﺐ ﺍﻟﻘﻀﺎﺀ ﻣﻦ ﺑﲏ ﻋﺒﺪ‬
‫ﺍﻟﻮﺍﺣﺪ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺣﺴﻦ‪ ،‬ﻭﺍﺗﺴﺎﻉ ﺗﺎﻡ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻭﺩﺭﺍﻳﺔ ﻭﺣﻔﻆ‪ ،‬ﻭﻛﺘﺐ ﻣﺼﻨﻔﺔ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ‬
‫ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻟﻴﻠﺔ ﲝﻀﺮﺓ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﻧﺸﺮﺏ ﻭﻫﻮ ﻭﺯﻳﺮ‪ ،‬ﻓﻐﻨﺖ ﺑﺪﻋﺔ ﺟﺎﺭﻳﺔ ﻋﺮﻳﺐ‪:‬‬
‫ﺃﺩﻝ ﻓﺄﻛﺮﻡ ﺑﻪ ﻣﻦ ﻣﺪﻝ ‪ ...‬ﻭﻣﻦ ﻇﺎﱂ ﻟﺪﻣﻰ ﻣﺴﺘﺤﻞ‬
‫ﺇﺫﺍ ﻣﺎ ﺗﻌﺰﺯ ﻗﺎﺑﻠﺘﻪ ‪ ...‬ﺑﺬﻝ ﻭﺫﻟﻚ ﺟﻬﺪ ﺍﳌﻘﻞ‬
‫ﻭﺃﺳﻠﻤﺖ ﺧﺪﻱ ﻟﻪ ﺧﺎﺿﻌﹰﺎ ‪ ...‬ﻭﻟﻮﻻ ﻣﻼﺣﺘﻪ ﱂ ﺃﺫﻝ‬
 ‫ﻓﺄﺩﺕ ﻓﻴﻪ ﺻﻨﻌﺔ ﺣﺴﻨﺔ ﺟﺪﺍﹰ‪ ،‬ﻓﻄﺮﺏ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻴﻪ ﻃﺮﺑﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﺍﺳﺘﺤﺴﻦ ﺍﻟﺼﻨﻌﺔ ﺟﺪﹰﺍ ﻭﺍﻟﺸﻌﺮ ﻓﺄﻓﺮﻁ‪.‬‬
‫ﻓﻘﺎﻟﺖ ﺑﺪﻋﺔ ﻳﺎ ﻣﻮﻻﻱ‪ :‬ﺇﻥ ﳍﺬﺍ ﺍﻟﺸﻌﺮ ﺧﱪﹰﺍ ﺣﺴﻨﹰﺎ ﺃﺣﺴﻦ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻫﻮ؟ ﻗﺎﻟﺖ ﻫﻮ ﻷﰊ ﺣﺎﺯﻡ ﺍﻟﻘﺎﺿﻲ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﻌﺠﺒﻨﺎ ﻣﻦ ﺫﻟﻚ ﻣﻊ ﺷﺪﺓ ﺗﻘﺸﻒ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺣﺎﺯﻡ ﻭﻭﺭﻋﻪ ﻭﺗﻘﺒﻀﻪ‪ .‬ﻓﻘﺎﻝ ﺍﻟﻮﺯﻳﺮ‪ :‬ﺑﺎﷲ ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ‪،‬‬
‫ﺍﺭﻛﺐ ﺇﱃ ﺃﰊ ﺣﺎﺯﻡ ﻭﺍﺳﺄﻟﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻭﺳﺒﺒﻪ‪ .‬ﻓﺒﺎﻛﺮﺗﻪ ﻭﺟﻠﺴﺖ ﺣﱴ ﺧﻼ ﻭﺟﻬﻪ ﻭﱂ ﻳﺒﻖ ﺇﻻ ﺭﺟﻞ ﺑﺰﻱ‬
‫ﺍﻟﻘﻀﺎﺓ ﻋﻠﻴﻪ ﻗﻠﻨﺴﻮﺓ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺑﻴﻨﻨﺎ ﺷﻲﺀ ﺃﻗﻮﻟﻪ ﻋﻠﻰ ﺧﻠﻮﺓ؟ ﻓﻘﺎﻝ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﳑﻦ ﺃﻛﺘﻤﻪ ﺷﻴﺌﹰﺎ‪ .‬ﻓﻘﺼﺼﺖ ﻋﻠﻴﻪ‬
‫ﺍﳋﱪ‪ ،‬ﻭﺳﺄﻟﺖ ﻋﻦ ﺍﻟﺸﻌﺮ ﻭﺍﳋﱪ‪ ،‬ﻓﺘﺒﺴﻢ ﰒ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺷﻲﺀ ﻛﺎﻥ ﰲ ﺍﳊﺪﺍﺛﺔ ﻗﻠﺘﻪ ﰲ ﻭﺍﻟﺪﺓ ﻫﺬﺍ‪ ،‬ﻭﺃﻭﻣﺄ ﺇﱃ‬
‫ﺍﻟﻘﺎﺿﻲ ﺍﳉﺎﻟﺲ‪ ،‬ﻭﺇﺫﺍ ﻫﻮ ﺍﺑﻨﻪ ﻭﻛﻨﺖ ﺇﻟﻴﻬﺎ ﻣﺎﺋﻼﹰ‪ ،‬ﻭﻛﺎﻧﺖ ﱄ ﳑﻠﻮﻛﺔ‪ ،‬ﻭﻟﻘﻠﱯ ﻣﺎﻟﻜﺔ‪ ،‬ﻓﺄﻣﺎ ﺍﻵﻥ‪ ،‬ﻓﻼ ﻋﻬﺪ ﱄ‬
‫ﲟﺜﻠﻪ ﻣﻨﺬ ﺳﻨﲔ‪ ،‬ﻭﻻ ﻋﻤﻠﺖ ﺷﻌﺮﹰﺍ ﻣﻨﺬ ﺩﻫﺮ ﻃﻮﻳﻞ‪ ،‬ﻭﺃﻧﺎ ﺃﺳﺘﻐﻔﺮ ﺍﷲ ﳑﺎ ﻣﻀﻰ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻮﺟﻢ ﺍﻟﻔﱴ ﺣﱴ ﺍﺭﻓﺾ‬
‫ﻋﺮﻗﺎﹰ‪ ،‬ﻭﻋﺪﺕ ﺇﱃ ﺍﻟﻘﺎﺳﻢ ﻓﺄﺧﱪﺗﻪ‪ ،‬ﻓﻀﺤﻚ ﻣﻦ ﺧﺠﻞ ﺍﻹﺑﻦ ﻭﻗﺎﻝ‪ :‬ﻟﻮ ﺳﻠﻢ ﻣﻦ ﺍﻟﻌﺸﻖ ﺃﺣﺪ ﻟﻜﺎﻥ ﺃﺑﺎ ﺣﺎﺯﻡ‬
‫ﻣﻊ ﺗﻘﺒﻀﻪ‪ ،‬ﻭﻛﻨﺎ ﻧﺘﻌﺎﻭﺩ ﺫﻟﻚ ﺯﻣﺎﻧﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻛﺎﻥ ﻫﺬﺍ ﺍﳋﱪ ﺑﺘﺮﲨﺔ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ ﺃﺣﺮﻯ‪ ،‬ﺇﻻ ﺃﻥ ﰲ ﺃﻭﻟﻪ ﻣﻦ ﺇﻳﻀﺎﺡ ﺣﺎﻝ ﺍﻵﻣﺪﻱ ﻣﺎ ﺳﺎﻕ‬
‫ﺑﺎﻗﻲ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﻛﺎﻥ ﻗﺪ ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﺒﺼﺮﺓ ‪ -‬ﰲ ﺳﻨﺔ ﻧﻴﻒ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ ‪ -‬ﺭﺟﻞ ﱂ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﲟﺰﻟﺔ‬
‫ﻣﻦ ﺻﺮﻑ ﺑﻪ‪ ،‬ﻷﻧﻪ ﻭﱄ ﺻﺎﺭﻓﹰﺎ ﻷﰊ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳍﺎﴰﻲ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻦ ﺍﺑﻦ‬
‫ﺑﺸﺮ ﺍﻵﻣﺪﻱ‪ ،‬ﻛﺎﺗﺐ ﺍﻟﻘﺎﺿﻴﲔ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺟﻌﻔﺮ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‪:‬‬
‫ﺭﺃﻳﺖ ﻗﻠﻨﺴﻮﺓ ﺗﺴﺘﻐﻲ ‪ ...‬ﺙ ﻣﻦ ﻓﻮﻕ ﺭﺃﺱ ﺗﻨﺎﺩﻱ ﺧﺬﻭﱐ‬
‫ﻭﻗﺪ ﻗﻠﻌﺖ ﻭﻫﻲ ﻃﻮﺭﹰﺍ ﲤﻲ ‪ ...‬ﻝ ﻣﻦ ﻋﻦ ﻳﺴﺎﺭ ﻭﻣﻦ ﻋﻦ ﳝﲔ‬
‫ﻓﻄﻮﺭﹰﺍ ﺗﺮﺍﻫﺎ ﻓﻮﻳﻖ ﺍﻟﻘﻔﺎ ‪ ...‬ﻭﻃﻮﺭﹰﺍ ﺗﺮﺍﻫﺎ ﻓﻮﻳﻖ ﺍﳉﺒﲔ‬
‫ﻓﻘﻠﺖ ﳍﺎ ﺃﻱ ﺷﻲﺀ ﺩﻫﺎﻙ؟ ‪ ...‬ﻓﺮﺩﺕ ﺑﻘﻮﻝ ﻛﺌﻴﺐ ﺣﺰﻳﻦ‬
‫ﺩﻫﺎﱐ ﺃﻥ ﻟﺴﺖ ﰲ ﻗﺎﻟﱯ ‪ ...‬ﻭﺃﺧﺸﻰ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺒﺼﺮﻭﱐ‬
‫ﻭﺃﻥ ﻳﻌﺒﺜﻮﺍ ﲟﺰﺍﺡ ﻣﻌﻲ ‪ ...‬ﻭﺇ ﻓﻌﻠﻮﺍ ﺫﺍﻙ ﰊ ﻗﻄﻌﻮﱐ‬
‫ﻓﻘﻠﺖ ﳍﺎ ﻣﺮ ﻣﻦ ﺗﻌﺮﻓﲔ ‪ ...‬ﻣﻦ ﺍﳌﻨﻜﺮﻳﻦ ﳍﺬﻱ ﺍﻟﺸﺆﻭﻥ‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻳﺼﻔﻊ ﰲ ﺍﻟﺪﻳﻦ ﻻ ‪ ...‬ﳝﻞﺀ ﻭﻳﺸﺘﺪ ﰲ ﻏﲑ ﻟﲔ‬
‫ﻭﻳﻠﻤﺢ ﻣﻠﺌﻚ ﻛﻴﻞ ﺍﻟﺘﻤﺎ ‪ ...‬ﻡ ﺇﻣﺎ ﻋﻠﻰ ﺻﺤﺔ ﺃﻭ ﺟﻨﻮﻥ‬
‫ﻓﻔﺎﺭﻗﻬﺎ ﺫﻟﻚ ﺍﻹﻧﺰﻋﺎﺝ ‪ ...‬ﻭﻋﺎﺩﺕ ﺇﱃ ﺣﺎﳍﺎ ﰲ ﺍﻟﺴﻜﻮﻥ‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﻧﺼﺮ ﻗﺎﻝ‪ :‬ﺣﺪﺛﺖ ﻳﻮﻣﹰﺎ ﺃﺑﺎ ﺍﻟﻔﺮﺝ ﺍﻟﺒﺒﻐﺎ ﺍﻟﺸﺎﻋﺮ‪ :‬ﺃﻥ ﺃﺑﺎ ﺍﻟﻔﺮﺝ ﻣﻨﺼﻮﺭ ﺑﻦ ﺑﺸﺮ ﺍﻟﻨﺼﺮﺍﱐ ﺍﻟﻜﺎﺗﺐ‪،‬‬
‫ﻛﺎﻥ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﺎﺳﺮﺟﺲ‪ ،‬ﻓﺄﻧﻔﺬﻩ ﻣﺮﺓ ﺇﱃ ﺃﰊ ﻋﻤﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﲪﺪ ﻋﺎﻣﻞ ﺍﻟﺒﺼﺮﺓ ﰲ ﺑﻌﺾ‬
‫ﺣﺎﺟﺎﺗﻪ‪ ،‬ﻓﻌﺎﺩ ﻣﻦ ﻋﻨﺪﻩ ﻣﻐﻀﺒﹰﺎ ﻷﻧﻪ ﱂ ﻳﺴﺘﻮﻑ ﻟﻪ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺩﺧﻮﻟﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺇﻧﻔﺎﺫﻩ ﺑﻌﺪ ﺃﻳﺎﻡ‪ ،‬ﻓﺄﰉ‬
‫ﻭﻗﺎﻝ‪ :‬ﻟﻮ ﺃﻋﻄﻴﺘﲏ ﺯﻭﺭﻕ ﺍﺑﻦ ﺍﳋﻮﺍﺳﺘﻴﲏ ﳑﻠﻮﺀﹰﺍ ﻛﻴﻤﻴﺎ‪ ،‬ﻛﻞ ﻣﺜﻘﺎﻝ ﻣﻨﻪ ﺇﺫﺍ ﻭﺿﻊ ﻋﻠﻰ ﺃﻟﻒ ﻣﺜﻘﺎﻝ ﺻﻔﺮﹰﺍ ﺻﺎﺭ‬
‫ﺫﻫﺒﹰﺎ ﺇﺑﺮﻳﺰﹰﺍ ﻣﺎ ﻣﻀﻴﺖ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﻣﺴﻚ ﻋﻨﻪ ﻣﻐﻴﻈﹰﺎ‪ .‬ﻭﻫﺬﺍ ﺯﻭﺭﻕ ﻣﻌﺮﻭﻑ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﲪﻠﻪ ﺛﻼﲦﺎﺋﺔ ﺃﻟﻒ ﺭﻃﻞ‪،‬‬
‫ﻭﻗﺪ ﺭﺃﻳﺖ ﺩﻭﺍﰐ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺳﻬﻞ ﺑﻦ ﺑﺸﺮ‪ .‬ﻭﻗﺪ ﺣﻜﻰ ﻟﻪ ﺃﻥ ﺍﺑﻦ ﻋﻼﻥ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﺑﺎﻷﻫﻮﺍﺯ‪ ،‬ﺫﻛﺮ ﺃﻧﻪ‬
 ‫ﺭﺃﻯ ﻗﺒﺠﺔ ﻭﺯﻬﻧﺎ ﻋﺸﺮﺓ ﺃﺭﻃﺎﻝ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﳏﺎﻝ‪ .‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺗﺮﺩ ﻗﻮﻝ ﺍﺑﻦ ﻋﻼﻥ؟ ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﻗﺎﻝ ﺍﺑﻦ ﻋﻼﻥ‪ :‬ﺇﻥ‬
‫ﻼ ﳛﻤﻞ ﻏﻀﺎﺭﹰﺍ ﺻﻴﻨﻴﹰﺎ ﳎﺰﻋﹰﺎ ﺑﺴﻮﺍﺩ ﺃﻗﺒﻞ ﻣﻨﻪ؟ ﻭﻗﻠﺖ ﻷﰊ ﺍﻟﻔﺮﺝ‪ :‬ﻭﻟﻠﻨﺎﺱ ﻋﺎﺩﺍﺕ ﰲ‬
‫ﻋﻠﻰ ﺷﺎﻃﺊ ﺟﻴﺤﻮﻥ ﳔ ﹰ‬
‫ﺍﳌﺒﺎﻟﻐﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﺠﺒﻬﺎ‪ .‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻛﺎﻥ ﺍﻵﻣﺪﻱ ﺍﻟﻨﺤﻮﻱ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﳌﻮﺍﺯﻧﺔ‪ ،‬ﻳﺪﻋﻲ ﻫﺬﻩ ﺍﳌﺒﺎﻟﻐﺎﺕ‬
‫ﻋﻠﻰ ﺃﰊ ﲤﺎﻡ‪ ،‬ﻭﳚﻌﻠﻬﺎ ﺍﺳﺘﻄﺮﺍﺩﹰﺍ ﻟﻌﻴﺒﻪ ﺇﺫﺍ ﺿﺎﻕ ﻋﻠﻴﻪ ﺍﺠﻤﻟﺎﻝ ﰲ ﺫﻣﻪ‪ ،‬ﻭﺃﻭﺭﺩ ﰲ ﻛﺘﺎﺑﻪ ﻗﻮﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ‬
‫ﺃﻭﳍﺎ‪ :‬ﻣﻦ ﺳﺠﺎﻳﺎ ﺍﻟﻄﻠﻮﻝ ﺃﻻ ﲡﻴﺒﺎ‬
‫ﺧﻀﺒﺖ ﺧﺪﻫﺎ ﺇﱃ ﻟﺆﻟﺆ ﺍﻟﻌﻖ ‪ ...‬ﺩ ﺩﻣﹰﺎ ﺃﻥ ﺭﺃﺕ ﺷﻮﺍﰐ ﺧﻀﻴﺒﺎ‬
‫ﻛﻞ ﺩﺍﺀ ﻳﺮﺟﻰ ﺍﻟﺪﻭﺍﺀ ﻟﻪ ﺇﻝ ‪ ...‬ﻻ ﺍﻟﻔﻈﻴﻌﲔ ﻣﻴﺘﺔ ﻭﻣﺸﻴﺒﺎ‬

‫ﰒ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﻣﻦ ﻣﺒﺎﻟﻐﺎﺗﻪ ﺍﳌﺴﺮﻓﺔ‪ .‬ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﻫﺬﻩ ﻭﺍﷲ ﺍﳌﺒﺎﻟﻐﺔ ﺍﻟﱵ ﻳﺒﻠﻎ ﻬﺑﺎ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪:‬‬
‫ﻛﺘﺎﺏ ﺍﳌﺨﺘﻠﻒ ﻭﺍﳌﺆﺗﻠﻒ ﰲ ﺃﲰﺎﺀ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﻧﺜﺮ ﺍﳌﻨﻈﻮﻡ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺃﰊ ﲤﺎﻡ ﻭﺍﻟﺒﺤﺘﺮﻱ‪ ،‬ﻛﺘﺎﺏ‬
‫ﰲ ﺃﻥ ﺍﻟﺸﺎﻋﺮﻳﻦ ﻻ ﻳﺘﻔﻖ ﺧﻮﺍﻃﺮﳘﺎ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﰲ ﻋﻴﺎﺭ ﺍﻟﺸﻌﺮ ﻻﺑﻦ ﻃﺒﺎﻃﺒﺎ ﻣﻦ ﺍﳋﻄﺈ‪ ،‬ﻛﺘﺎﺏ ﻓﺮﻕ ﻣﺎ ﺑﲔ‬
‫ﺍﳋﺎﺹ ﻭﺍﳌﺸﺘﺮﻙ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﻀﻴﻞ ﺷﻌﺮ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﻋﻠﻰ ﺍﳉﺎﻫﻠﻴﲔ‪ ،‬ﻛﺘﺎﺏ ﰲ ﺷﺪﺓ ﺣﺎﺟﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺃﻥ ﻳﻌﺮﻑ ﻧﻔﺴﻪ‪ ،‬ﻛﺘﺎﺏ ﺗﺒﻴﲔ ﻏﻠﻂ ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ ﰲ ﻛﺘﺎﺏ ﻧﻘﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺎﱐ ﺷﻌﺮ‬
‫ﺍﻟﺒﺤﺘﺮﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﺎﺭ ﻓﻴﻤﺎ ﺧﻄﺄ ﻓﻴﻪ ﺃﺑﺎ ﲤﺎﻡ‪ ،‬ﻛﺘﺎﺏ ﻓﻌﻠﺖ ﻭﺃﻓﻌﻠﺖ ﻏﺎﻳﺔ ﱂ ﻳﺼﻨﻒ ﻣﺜﻠﻪ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳊﺮﻭﻑ ﻣﻦ ﺍﻷﺻﻮﻝ ﰲ ﺍﻷﺿﺪﺍﺩ ﺭﺃﻳﺘﻪ ﲞﻄﻪ ﰲ ﳓﻮ ﻣﺎﺋﺔ ﻭﺭﻗﺔ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍ ﺷﻌﺮﻩ ﳓﻮ ﻣﺎﺋﺔ ﻭﺭﻗﺔ‪ .‬ﻭﻗﺮﺃﺕ ﰲ‬
‫ﻛﺘﺎﺏ ﺃﻟﻔﻪ ﺃﺣﺪ ﺑﲏ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻮﺯﺭﺍﺀ ﺍﻟﺬﻱ ﻣﺪﺣﻬﻢ ﻣﻬﻴﺎﺭ ﻭﻏﲑﻩ ﻭﱂ ﻳﺬﻛﺮ ﺍﲰﻪ ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﺍﻟﺘﻨﻮﺧﻲ ﻋﻦ ﺃﺑﻴﻪ ﺃﰊ ﻋﻠﻲ ﺍﶈﺴﻦ‪ :‬ﺃﻥ ﻣﻮﻟﺪ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻦ ﺑﻦ ﺑﺸﺮ ﺍﻵﻣﺪﻱ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﺃﻧﻪ ﻗﺪﻡ‬
‫ﺑﻐﺪﺍﺩ ﳛﻤﻞ ﻋﻦ ﺍﻷﺧﻔﺶ‪ ،‬ﻭﺍﳊﺎﻣﺾ‪ ،‬ﻭﺍﻟﺰﺟﺎﺝ‪ ،‬ﻭﺍﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻭﺑﺎﻥ ﺍﻟﺴﺮﺍﺝ ﻭﻏﲑﻫﻢ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ‪ .‬ﻭﺭﻭﻯ‬
‫ﺍﻷﺧﺒﺎﺭ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ ﺑﺎﻟﺒﺼﺮﺓ‪ .‬ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﲟﺪﻳﻨﺔ ﻻﺳﻼﻡ ﻷﰊ ﺟﻌﻔﺮ ﻫﺎﺭﻭﻥ ﺑﻦ ﳏﻤﺪ ﺍﻟﻀﱯ ﺧﻠﻴﻔﺔ ﺃﲪﺪ‬
‫ﺑﻦ ﻫﻼﻝ ﺻﺎﺣﺐ ﻋﻤﺎﻥ‪ ،‬ﲝﻀﺮﺓ ﺍﳌﻘﺘﺪﺭ ﺑﺎﷲ ﻭﻭﺯﺍﺭﺗﻪ‪ ،‬ﻭﻟﻐﲑﻩ ﻣﻦ ﺑﻌﺪﻩ‪ .‬ﻭﻛﺘﺐ ﺑﺎﻟﺒﺼﺮﺓ ﻷﰊ ﺍﳊﺴﻦ ﺃﲪﺪ‪،‬‬
‫ﻭﺃﰊ ﺃﲪﺪ ﻃﻠﺤﺔ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺍﳌﺜﲎ‪ ،‬ﻭﺑﻌﺪﳘﺎ ﻟﻘﺎﺿﻲ ﺍﻟﺒﻠﺪ ﺃﰊ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳍﺎﴰﻲ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻑ‬
‫ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﺍﻟﻘﻀﺎﺓ ﻭﳛﻀﺮ ﺑﻪ ﰲ ﳎﻠﺲ ﺣﻜﻤﻪ‪ ،‬ﰒ ﻷﺧﻴﻪ ﺃﰊ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﳌﺎ ﻭﱄ ﻗﻀﺎﺀ‬
‫ﺍﻟﺒﺼﺮﺓ‪ ،‬ﰒ ﻟﺰﻡ ﺑﻴﺘﻪ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ .‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺸﻌﺮ‪ ،‬ﺣﺲ ﺍﻟﻄﺒﻊ‪ ،‬ﺟﻴﺪ ﺍﻟﺼﻨﻌﺔ‪ ،‬ﻣﺸﺘﻬﺮﹰﺍ ﺑﺎﻟﺘﺸﺒﻴﻬﺎﺕ‪.‬‬
‫ﻭﻷﰊ ﺍﻟﻘﺎﺳﻢ ﺗﺼﺎﻧﻴﻒ ﻛﺜﲑﺓ ﺟﻴﺪﺓ ﻣﺮﻏﻮﺏ ﻓﻴﻬﺎ‪ .‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻟﺒﺤﺘﺮﻱ ﻭﺃﰊ ﲤﺎﻡ ﰲ ﻋﺸﺮﺓ‬
‫ﺃﺟﺰﺍﺀ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﺣﺴﻦ ﻭﺇ ﻛﺎﻥ ﻗﺪ ﻋﻴﺐ ﻋﻠﻴﻪ ﰲ ﻣﻮﺍﺿﻊ ﻣﻨﻪ‪ ،‬ﻭﻧﺴﺐ ﺇﱃ ﺍﳌﻴﻞ ﻣﻊ ﺍﻟﺒﺤﺘﺮﻱ ﻓﻴﻤﺎ ﺃﻭﺭﺩﻩ‪،‬‬
‫ﻭﺍﻟﺘﻌﺼﺐ ﻋﻠﻰ ﺃﰊ ﲤﺎﻡ ﻓﻴﻤﺎ ﺫﻛﺮﻩ‪ .‬ﻭﺍﻟﻨﺎﺱ ﺑﻌﺪ ﻓﻴﻪ ﻋﻠﻰ ﻓﺮﻳﻘﲔ‪ :‬ﻓﺮﻗﺔ ﻗﺎﻟﺖ ﺑﺮﺃﻳﻪ ﺣﺴﺐ ﺭﺃﻳﻬﻢ ﰲ ﺍﻟﺒﺤﺘﺮﻱ‬
‫ﻭﻏﻠﺒﺔ ﺣﺒﻬﻢ ﻟﺸﻌﺮﻩ‪ .‬ﻭﻃﺎﺋﻔﺔ ﺃﺳﺮﻓﺖ ﰲ ﺍﻟﺘﻘﺒﻴﺢ ﻟﺘﻌﺼﺒﻪ‪ ،‬ﻓﺈﻧﻪ ﺟﺪ ﻭﺍﺟﺘﻬﺪ ﰲ ﻃﻤﺲ ﳏﺎﺳﻦ ﺃﰊ ﲤﺎﻡ‪ ،‬ﻭﺗﺰﻳﲔ‬
‫ﻣﺮﺫﻭﻝ ﺍﻟﺒﺤﺘﺮﻱ‪ .‬ﻭﻟﻌﻤﺮﻱ ﺇﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻭﺣﺴﺒﻚ ﺃﻧﻪ ﺑﻠﻎ ﰲ ﻛﺘﺎﺑﻪ ﺇﱃ ﻗﻮﻝ ﺃﰊ ﲤﺎﻡ‪ :‬ﺃﺻﻢ ﺑﻚ ﺍﻟﻨﺎﻋﻲ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺃﲰﻌﺎ ﻭﺷﺮﻉ ﰲ ﺇﻗﺎﻣﺔ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺗﺰﻳﻴﻒ ﻫﺬﺍ ﺍﳉﻮﻫﺮ ﺍﻟﺜﻤﲔ ﻓﺘﺎﺭﺓ ﻳﻘﻮﻝ‪ :‬ﻫﻮ ﻣﺴﺮﻭﻕ‪ ،‬ﻭﺗﺎﺭﺓ‬
‫ﻳﻘﻮﻝ‪ :‬ﻫﻮ ﻣﺮﺫﻭﻝ‪ ،‬ﻭﻻ ﳛﺘﺎﺝ ﺍﳌﺘﻌﺼﺐ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺗﻌﺼﺒﺎﺗﻪ‪ ،‬ﻭﻟﻮ ﺃﻧﺼﻒ ﻭﻗﺎﻝ ﰲ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﺑﻘﺪﺭ ﻓﻀﺎﺋﻠﻪ‪ ،‬ﻟﻜﺎﻥ ﰲ ﳏﺎﺳﻦ ﺍﻟﺒﺤﺘﺮﻱ ﻛﻔﺎﻳﺔ ﻋﻦ ﺍﻟﺘﻌﺼﺐ ﺑﺎﻟﻮﺿﻊ ﻣﻦ ﺃﰊ ﲤﺎﻡ‪ .‬ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪ :‬ﻛﺘﺎﺏ‬
‫ﺍﳋﺎﺹ ﻭﺍﳌﺸﺘﺮﻙ‪ ،‬ﺗﻜﻠﻢ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﺸﺘﺮﻙ ﺍﻟﻌﺮﺏ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﻨﺴﺐ ﻣﺴﺘﻌﻤﻠﻬﺎ‬
‫ﺇﱃ ﺍﻟﺴﺮﻗﺔ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺳﺒﻖ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺑﲔ ﺍﳋﺎﺹ ﺍﻟﺬﻱ ﺍﺑﺘﺪﻋﻪ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺗﻔﺮﺩﻭﺍ ﺑﻪ ﻭﻣﻦ ﺍﺗﺒﻌﻬﻢ‪ ،‬ﻭﻣﺎ ﻗﺼﺮ ﰲ‬
‫ﺇﻳﻀﺎﺡ ﺫﻟﻚ ﻭﲢﻘﻴﻘﻪ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﻣﻨﻬﺎ ﻣﺎ ﻗﺪﺭﻧﺎ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻳﺎ ﻭﺍﺣﺪﹰﺍ ﻛﺎﻥ ﰲ ﺍﻟﺰﻣﺎﻥ ‪ ...‬ﻻ ﻣﻦ ﳚﺎﺭﻳﻪ ﺃﻭ ﻳﺪﺍﱐ؟‬
‫ﺩﻋﲏ ﻣﻦ ﻧﺎﺋﻞ ﺟﺰﻳﻞ ‪ ...‬ﻳﻌﺠﺰ ﻋﻦ ﺷﻜﺮﻩ ﻟﺴﺎﱐ‬
‫ﻓﻠﺴﺖ ﻭﺍﷲ ﻣﺴﺘﻤﻴﺤﹰﺎ ‪ ...‬ﻭﻻ ﺃﺧﺎ ﻣﻄﻤﻊ ﺗﺮﺍﱐ‬
‫ﻭﻫﺐ ﺇﺫﺍ ﻛﻨﺖ ﱄ ﻭﻫﻮﺑﹰﺎ ‪ ...‬ﻣﻦ ﺑﻌﺾ ﺃﺧﻼﻗﻚ ﺍﳊﺴﺎﻥ‬
‫ﻼ ﻻ ﳚﺎﺭﻯ‪ ،‬ﻟﻜﻨﻪ ﻛﺎﻥ ﲤﺘﺎﻣﹰﺎ‪:‬‬
‫ﻭﻗﺎﻝ ﰲ ﺃﰊ ﳏﻤﺪ ﺍﳌﺎﻓﺮﻭﺧﻲ ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻻ ﺗﻨﻈﺮﻥ ﺇﱃ ﺗﺘﻌﺘﻌﻪ ﺇﺫﺍ ‪ ...‬ﺭﺍﻡ ﺍﻟﻜﻼﻡ ﻭﻟﻔﻈﻪ ﺍﳌﻌﺘﺎﺹ‬
‫ﻭﺍﻧﻈﺮ ﺇﱃ ﺍﶈﻜﻢ ﺍﻟﱵ ﻳﺄﰐ ﻬﺑﺎ ‪ ...‬ﺗﺸﻔﻴﻚ ﻋﻨﺪ ﺗﻄﻠﻖ ﻭﺧﻼﺹ‬
‫ﻓﺎﻟﺪﺭ ﻟﻴﺲ ﻳﻨﺎﻟﻪ ﻏﻮﺍﺻﻪ ‪ ...‬ﺣﱴ ﺗﻘﻄﻊ ﺃﻧﻔﺲ ﺍﻟﻐﻮﺍﺹ‬

‫ﻭﰲ ﺍﻟﻨﺸﻮﺍﺭ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻦ ﺑﻦ ﺑﺸﺮ ﺍﻵﻣﺪﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ‪ :‬ﻃﻠﺤﺔ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﳌﺜﲎ‪ ،‬ﻭﻗﺪ‬
‫ﲡﺎﺭﻳﻨﺎ ﻋﻠﻰ ﺧﻠﻮﺓ ﻟﻠﺤﺪﻳﺚ ﻋﻤﺎ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﱪﻳﺪﻱ‪ ،‬ﻭﺗﺪﺑﲑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﺼﺎﺣﺒﻪ ﰲ‬
‫ﺍﻟﻘﺒﺾ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺷﺮﺕ ﻋﻠﻴﻪ ﺑﺄ ﻳﻬﺮﺏ ﻣﻦ ﺍﻟﺒﺼﺮﺓ ﻭﻻ ﻳﻘﻴﻢ‪ ،‬ﻭﺃﻧﻪ ﳚﺐ ﺃﻥ ﻳﻐﲑ ﺯﻳﻪ ﻓﻘﺎﻝ‪ :‬ﻟﺴﺖ ﺃﻓﻜﺮ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺮﺟﻞ ﻷﻣﻮﺭ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺭﺅﻳﺎ ﺭﺃﻳﺘﻬﺎ ﻣﻨﺬ ﻟﻴﺎﻝ ﻛﺜﲑﺓ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻫﻲ؟ ﻓﻘﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺛﻌﺒﺎﻧﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻗﺪ ﺧﺮﺝ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﳊﺎﺋﻂ‪ ،‬ﻭﺃﻭﺃ ﺑﻴﺪﻩ ﺇﱃ ﺣﺎﺋﻂ ﰲ ﻣﻠﺠﺴﻪ ﻭﻫﻮ ﻳﺮﻳﺪﱐ ﻓﻄﻠﺒﺘﻪ ﻓﺄﺗﻴﺘﻪ ﰲ ﺍﳊﺎﺋﻂ‪ .‬ﻓﺘﺄﻭﻟﺖ ﺫﻟﻚ ﺃﻥ ﺍﻟﺜﻌﺒﺎ‬
‫ﺍﻟﱪﻳﺪﻱ ﻭﺃﱐ ﺃﻏﻠﺒﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺤﲔ ﻗﺎﻝ‪ :‬ﻓﺄﺗﻴﺘﻪ ﰲ ﺍﳊﺎﺋﻂ‪ ،‬ﺳﺒﻖ ﺇﱃ ﻗﻠﱯ ﺃﻥ ﺍﻟﱪﻳﺪﻱ ﻫﻮ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﻭﺃﻥ ﺍﳊﺎﺋﻂ‬
‫ﺣﻴﺎﻃﺔ ﻟﻪ ﺩﻭﻥ ﺃﰊ ﺃﲪﺪ‪ .‬ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻗﻮﻝ ﻟﻪ‪ :‬ﺇﻥ ﺍﳋﱪ ﻣﺴﺘﻔﻴﺾ ﳌﺎ ﻛﺎﻥ ﻋﺒﺪ ﺍﳌﻠﻚ ﺭﺃﻯ ﰲ ﻣﻨﺎﻣﻪ‪ ،‬ﻛﺄﻧﻪ ﻭﺍﺑﻦ‬
‫ﺍﻟﺰﺑﲑ ﺍﺻﻄﺮﻋﺎ ﰲ ﺻﻌﻴﺪ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻓﻄﺮﺡ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻋﺒﺪ ﺍﳌﻠﻚ ﲢﺘﻪ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻭﺗﺪﻩ ﺑﺄﺭﺑﻌﺔ ﺃﻭﺗﺎﺩ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﺃﻧﻔﺬ ﺭﺍﻛﺒﹰﺎ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﺣﱴ ﻟﻘﻲ ﺍﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﻓﻘﺺ ﻋﻠﻴﻪ ﺍﻟﺮﺅﻳﺎ ﻛﺄﻬﻧﺎ ﻟﻪ‪ ،‬ﻭﻛﺘﻢ ﺍﺑﻦ ﺍﻟﺰﺑﲑ‪ .‬ﻓﻘﺎﻝ‬
‫ﻟﻪ ﺍﺑﻦ ﺳﲑﻳﻦ‪ :‬ﻫﺬﻩ ﺍﻟﺮﺅﻳﺎ ﻟﻴﺴﺖ ﺭﺅﻳﺎﻙ‪ ،‬ﻓﻼ ﺃﻓﺴﺮﻫﺎ ﻟﻚ‪ ،‬ﻓﺄﱀ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻫﺬﻩ ﻟﻠﺮﺅﻳﺎ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻟﻌﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﻓﺈﻥ ﺻﺪﻗﺘﲏ ﻓﺴﺮﻬﺗﺎ ﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻛﻤﺎ ﻭﻗﻊ ﻟﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻗﻞ ﻟﻪ‪ :‬ﺇﻥ ﺻﺤﺖ ﺭﺅﻳﺎﻙ ﻫﺬﻩ‬
‫ﻓﺴﺘﻐﻠﺐ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﳝﻠﻚ ﺍﻷﺭﺽ ﻣﻦ ﺻﻠﺒﻚ ﺃﺭﺑﻌﺔ ﻣﻠﻮﻙ‪ .‬ﻓﻤﻀﻰ ﺍﻟﺮﺟﻞ ﺇﱃ ﻋﺒﺪ ﺍﳌﻠﻚ‬
‫ﻓﺄﺧﱪﻩ‪ ،‬ﻓﻌﺠﺐ ﻣﻦ ﻓﻄﻨﺔ ﺍﺑﻦ ﺳﲑﻳﻦ ﻓﻘﺎﻝ‪ :‬ﺍﺭﺟﻊ ﺇﻟﻴﻪ ﻓﻘﻞ ﻟﻪ‪ :‬ﻣﻦ ﺃﻳﻦ ﻗﻠﺖ ﺫﻟﻚ؟ ﻓﺮﺟﻊ ﺍﻟﺮﺟﻞ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻟﻪ‪ :‬ﺇﻥ ﺍﻟﻐﺎﻟﺐ ﰲ ﺍﻟﻨﻮﻡ ﻫﻮ ﺍﳌﻐﻠﻮﺏ‪ ،‬ﻭﲤﻜﻨﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻏﻠﺒﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻷﻭﺗﺎﺩ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﺃﻭﺗﺪﻫﺎ ﰲ‬
‫ﺍﻷﺭﺽ‪ :‬ﻫﻢ ﻣﻠﻮﻙ ﻳﺘﻤﻜﻨﻮ ﻣﻦ ﺍﻷﺭﺽ ﻛﻤﺎ ﲤﻜﻨﺖ ﺍﻷﻭﺗﺎﺩ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻵﻣﺪﻱ‪ :‬ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻗﻮﻝ ﻷﰊ ﺃﲪﺪ ﻫﺬﺍ‪ ،‬ﻭﻣﺎ ﻭﻗﻊ ﱄ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻪ ﰲ ﺗﻔﺴﲑ ﺭﺅﻳﺎﻩ‪،‬‬
‫ﻓﻜﺮﻫﺖ ﺫﻟﻚ ﻷﻧﻪ ﻛﺎﻥ ﻳﻜﻮﻥ ﺳﻮﺀ ﺃﺩﺏ ﻭﻗﺒﺎﺣﺔ ﻋﺸﺮﺓ‪ ،‬ﻭﻋﻴﹰﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﻓﻤﺎ ﻣﻀﺖ ﺍﻷﻳﺎﻡ ﺣﱴ ﻗﺒﺾ ﺍﻟﱪﻳﺪﻱ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻣﺮﻩ ﻣﺎ ﻛﺎﻥ‪.‬‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻮﺭﺍﱐ‬

 ‫ﻣﻌﺘﺰﱄ ﳓﻮﻱ‪ ،‬ﺫﻛﺮﻩ ﺍﳌﻘﺪﺭ ﻋﻨﺪ ﺫﻛﺮﻩ ﳉﻤﺎﻋﺔ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻨﺤﻮﻳﲔ ﻓﻘﺎﻝ‪ :‬ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻮﺭﺍﱐ‪ ،‬ﻧﺎﻫﻴﻚ‬
‫ﺗﺪﻗﻴﻘﹰﺎ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻭﻃﺒﻘﺘﻪ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‬

‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻼﺀ ﺑﻦ ﺃﰊ ﺻﻔﺮﺓ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺴﻜﺮﻱ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺍﻟﺮﺍﻭﻳﺔ ﺍﻟﺜﻘﺔ‬
‫ﺍﳌﻜﺜﺮ‪ .‬ﻣﺎﺕ ﰲ ﺳﻨﺔ ﲬﺲ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﰲ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﻣﺎﺋﱵ‪ .‬ﲰﻊ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ ،‬ﻭﺃﺑﺎ ﺣﺎﰎ‬
‫ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﻭﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻔﺮﺝ ﺍﻟﺮﻳﺎﺷﻲ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﻭﺍﳊﺎﺭﺙ ﺍﺏ ﺃﰊ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺍﳊﺎﺭﺙ‬
‫ﺍﳋﺰﺍﺯ ﻭﺧﻠﻘﹰﺎ ﺳﻮﺍﻫﻢ‪ .‬ﻭﺃﺧﺬ ﻋﻨﻪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺘﺎﺭﳜﻲ ﻭﻛﺎﻥ ﺛﻘﺔ ﺻﺎﺩﻗﹰﺎ ﻳﻘﺮﺉ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻧﺘﺸﺮ ﻋﻨﻪ‬
‫ﻣﻦ ﻛﺘﺐ ﺍﻷﺩﺏ ﻣﺎ ﱂ ﻳﻨﺘﺸﺮ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﻧﻈﺮﺍﺋﻪ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ ﲨﻊ ﲨﻌﹰﺎ ﻓﻬﻮ ﺍﻟﻐﺎﻳﺔ ﰲ ﺍﻻﺳﺘﻴﻌﺎﺏ ﻭﺍﻟﻜﺜﺮﺓ‪.‬‬
‫ﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻜﺮﻡ ﲬﻴﺲ ﺑﻦ ﻋﻠﻲ ﺍﳊﻮﺯﻱ ﺍﻟﻨﺤﻮﻱ ﺍﳊﺎﻓﻆ ﺍﻟﻮﺍﺳﻄﻲ ﰲ ﺃﻣﺎﻟﻴﻪ‪ - ،‬ﻭﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺎﺏ ‪-‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺴﻜﺮﻱ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺤﻀﺮ ﳎﻠﺲ ﺃﰊ ﺯﻛﺮﻳﺎ ﺍﻟﻔﺮﺍﺀ ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﺷﻴﺦ‬
‫ﺍﻟﻨﺎﺱ ﻬﺑﺎ‪ ،‬ﻓﺄﻣﻠﻰ ﺍﻟﻔﺮﺍﺀ ﺑﺎﺑﹰﺎ ﰲ ﺍﻟﺘﺼﻐﲑ ﻗﺎﻝ ﻓﻴﻪ‪ :‬ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﻫﻮ ﺍﳍﻦ ﻭﺗﺼﻐﲑﻩ ﺍﳍﲎ ﻭﺗﺜﻨﻴﺘﻪ ﰲ ﺍﻟﺮﻓﻊ‬
‫ﺍﳍﻨﻴﺎﻥ‪ ،‬ﻭﰲ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺍﳍﻨﻴﲔ‪ ،‬ﻭﺃﻧﺸﺪ ﻋﻠﻴﻪ ﻗﻮﻝ ﺍﻟﻘﺘﺎﻝ ﺍﻟﻜﻼﰊ‪:‬‬
‫ﻳﺎ ﻗﺎﺗﻞ ﷲ ﺻﻠﻌﺎﻧﹰﺎ ﲡﺊ ﻬﺑﻢ ‪ ...‬ﺃﻡ ﺍﳍﻨﻴﲔ ﻣﻦ ﺯﻧﺪ ﳍﺎ ﻭﺍﺭﻯ‬
‫ﻓﺄﻣﺴﻚ ﺃﺑﻮ ﺳﻌﻴﺪ ﺣﱴ ﺇﺫﺍ ﺍﻧﻘﻀﻰ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻭﱂ ﻳﺒﻖ ﻓﻴﻪ ﺃﺣﺪ ﺳﻮﻯ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﺗﻘﺪﻡ ﺃﺑﻮ ﺳﻌﻴﺪ ﺣﱴ ﺟﻠﺲ ﺑﲔ ﻳﺪﻳﻪ‬
‫ﻭﻗﺎﻝ ﻟﻪ‪ - :‬ﺃﻛﺮﻣﻚ ﺍﷲ ‪ -‬ﺃﻧﺎ ﺭﺟﻞ ﻏﺮﻳﺐ ﻭﻗﺪ ﻣﺮ ﺷﻲﺀ‪ ،‬ﺃﺗﺄﺫﻥ ﱄ ﰲ ﺫﻛﺮﻩ؟ ﻓﻘﺎﻝ ﺍﺫﻛﺮﻩ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺇﻧﻚ ﻗﻠﺖ‬
‫ﻫﻮ ﺍﳍﻦ‪ ،‬ﻭﺗﺜﻨﻴﺘﻪ ﰲ ﺍﻟﺮﻓﻊ ﺍﳍﻨﻴﺎﻥ‪ ،‬ﻭﰲ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺍﳍﻨﻴﲔ‪ ،‬ﻭﻫﺬﺍ ﲨﻴﻌﻪ ﻛﻤﺎ ﻗﻠﺖ‪ ،‬ﰒ ﺃﻧﺸﺪﺕ ﻗﻮﻝ ﺍﻟﻜﻼﰊ‪:‬‬
‫ﻳﺎ ﻗﺎﺗﻞ ﺍﷲ ﺻﻠﻌﺎﻧﹰﺎ ﲡﺊ ﻬﺑﻢ ‪ ...‬ﺃﻡ ﺍﳍﻨﻴﲔ ﻣﻦ ﺯﺩ ﳍﺎ ﻭﺍﺭﻯ‬
‫ﻭﻟﻴﺲ ﻫﻜﺬﺍ ﺃﻧﺸﺪﻧﺎﻩ ﺃﺷﻴﺎﺧﻨﺎ‪ .‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻭﻣﻦ ﺃﺷﻴﺎﺧﻚ؟ ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﺃﺑﻮ ﺯﻳﺪ‪ ،‬ﻭﺍﻷﺻﻤﻌﻲ‪ .‬ﻗﺎﻝ‬
‫ﺍﻟﻔﺮﺍﺀ‪ :‬ﻭﻛﻴﻒ ﺃﻧﺸﺪﻩ ﺃﺷﻴﺎﺧﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﳍﻨﱪ ﺑﻮﺯﻥ ﺍﳋﻨﺼﺮ‪ :‬ﻭﻟﺪ ﺍﻟﻀﺒﻊ‪ .‬ﻭﺃﻥ ﺍﻟﻘﺘﺎﻝ ﻗﺎﻝ‪:‬‬
‫ﻳﺎ ﻗﺎﺗﻞ ﺍﷲ ﺻﻠﻌﺎﻧﹰﺎ ﲡﺊ ﻬﺑﻢ ‪ ...‬ﺃﻡ ﺍﳍﻨﻴﱪ ﻣﻦ ﺯﺩ ﳍﺎ ﻭﺍﺭﻯ‬
‫ﻋﻠﻰ ﺍﻟﺘﺼﻐﲑ‪ .‬ﻓﻔﻜﺮ ﺍﻟﻔﺮﺍﺀ ﺳﺎﻋﺔ ﻭﻗﺎﻝ‪ - :‬ﺃﺣﺴﻦ ﺍﷲ ﻋﻦ ﺍﻹﻓﺎﺩﺓ ﲝﺴﻦ ﺍﻷﺩﺏ ﺟﺰﺍﺀﻙ ‪. -‬‬

‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ ﻳﺎﻗﻮﺕ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﻫﻜﺬﺍ ﻭﺟﺪﺕ ﻫﺬﺍ ﺍﳋﱪ ﰲ ﺃﻣﺎﱄ ﺍﺟﻮﺯﻱ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻋﻠﻤﺖ ﻣﻦ ﺍﳊﻔﺎﻅ‪ ،‬ﺇﻻ‬
‫ﺃﻧﻪ ﻏﻠﻂ ﻓﻴﻪ ﻣﻦ ﻭﺟﻮﻩ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺴﻜﺮﻱ ﱂ ﻳﻠﻖ ﺍﻷﺻﻤﻌﻲ ﻭﻻ ﺃﺑﺎ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﻻ ﺃﺑﺎ ﺯﻳﺪ‪ ،‬ﻭﺇﳕﺎ ﺭﻭﻯ ﻋﻤﻦ‬
‫ﺭﻭﻯ ﻋﻨﻬﻢ‪ :‬ﻛﺎﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﺍﳋﺰﺍﺯ ﻭﻃﺒﻘﺘﻬﻢ‪ .‬ﰒ ﺇﻥ ﺍﻟﺴﻜﺮﻱ ﻭﻟﺪ ﰲ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ‬
‫ﻭﻣﺎﺋﺘﲔ‪ .‬ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﺎﺕ ﺳﻨﺔ ﺗﺴﻊ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ ﻭﺃﺑﻮ ﺯﻳﺪ ﻣﺎﺕ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻭﺍﻷﺻﻤﻌﻲ‬
‫ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺃﻭ ﲬﺲ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻓﻤﱴ ﻗﺮﺃ ﻋﻠﻴﻬﻢ؟ ﻭﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻫﻢ ﰲ‬
‫ﻃﺒﻘﺔ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻷﻥ ﺍﻟﻔﺮﺍﺀ ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﻋﻦ ﻏﲑ ﺍﻟﺴﻜﺮﻱ‪ ،‬ﻭﺃﻭﺭﺩﻫﺎ ﲬﻴﺲ‬
‫ﻋﻨﻪ ﺳﻬﻮﺍﹰ‪ ،‬ﻭﺃﻭﺭﺩﻬﺗﺎ ﺃﻧﺎ ﻛﻤﺎ ﻭﺟﺪﻬﺗﺎ‪.‬‬
‫ﻭﻟﻠﺴﻜﺮﻱ ﻣﻦ ﺍﻟﻜﺘﺐ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻛﺘﺎﺏ ﺃﺷﻌﺎﺭ ﻫﺬﻳﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻘﺎﺋﺺ‪ ،‬ﻛﺘﺎﺏ‬
 ‫ﺍﻟﻨﺒﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺣﻮﺵ ﺟﻮﺩ ﰲ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻫﻞ ﻭﺍﻟﻘﺮﻯ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺴﺎﺋﺮﺓ‪ .‬ﻭﻋﻤﻞ ﺃﺷﻌﺎﺭ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ‪ ،‬ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﻳﺒﺎﱐ‪ ،‬ﺍﻟﻨﺎﺑﻐﺔ ﺍﳉﻌﺪﻱ‪ ،‬ﺯﻫﲑ‪ ،‬ﺍﳊﻄﻴﺌﺔ‪ ،‬ﻟﺒﻴﺪ‪ ،‬ﲤﻴﻢ ﺑﻦ ﻣﻘﺒﻞ‪،‬‬
‫ﺩﺭﻳﺪ ﺑﻦ ﺍﻟﺼﻤﺔ‪ ،‬ﺍﻷﻋﺸﻰ‪ ،‬ﻣﻬﻠﻬﻞ‪ ،‬ﻣﺘﻤﻢ ﺑﻦ ﻧﻮﻳﺮﺓ‪ ،‬ﺃﻋﺸﻰ ﺑﺎﻫﻠﺔ‪ ،‬ﺍﻟﺰﺑﺮﻗﺎﻥ ﺑﻦ ﺑﺪﺭ‪ ،‬ﺑﺸﺮ ﺑﻦ ﺃﰊ ﺣﺎﺯﻡ‪،‬‬
‫ﺍﳌﺘﻠﻤﺲ‪ ،‬ﺍﻟﺮﺍﻋﻲ‪ ،‬ﺍﻟﺸﻤﺎﺥ‪ ،‬ﺍﻟﻜﻤﻴﺖ‪ ،‬ﺫﻭ ﺍﻟﺮﻣﺔ‪ ،‬ﺍﻟﻔﺮﺯﺩﻕ‪ .‬ﻭﱂ ﻳﻌﻤﻞ ﺷﻌﺮ ﺟﺮﻳﺮ‪ ،‬ﻭﻋﻤﻞ ﺷﻌﺮ ﺃﰊ ﻧﻮﺍﺱ‪،‬‬
‫ﻭﺗﻜﻠﻢ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻪ ﻭﻏﺮﻳﺒﻪ ﰲ ﳓﻮ ﺃﻟﻒ ﻭﺭﻗﺔ ﻭﱂ ﻳﺘﻢ‪ ،‬ﻭﺇﳕﺎ ﻋﻤﻞ ﻣﻘﺪﺍﺭ ﺛﻠﺜﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻭﺭﺃﻳﺘﻪ ﲞﻂ ﺍﳊﻠﻮﺍﱐ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﻠﻮﺍﱐ ﻗﺮﻳﺐ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﻜﺮﻱ‪ .‬ﻭﻋﻤﻞ ﺷﻌﺮ‬
‫ﻗﻴﺲ ﺑﻦ ﺍﳋﻄﻴﻢ‪ ،‬ﻭﻫﺪﺑﺔ ﺑﻦ ﺧﺸﺮﻡ‪ ،‬ﻭﺍﺑﻦ ﺃﲪﺮ ﺍﻟﻌﻘﻴﻠﻲ‪ ،‬ﻭﺍﻷﺧﻄﻞ‪ ،‬ﻭﻏﲑ ﻫﺆﻻﺀ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﺷﻌﺎﺭ ﺍﻟﻘﺒﺎﺋﻞ ﻓﺈﻧﻪ ﻋﻤﻞ ﻣﻨﻬﻢ‪ :‬ﺃﺷﻌﺎﺭ ﺑﲏ ﻫﺬﻳﻞ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﺷﻴﺒﺎﻥ‪ ،‬ﻭﺑﲏ ﺭﺑﻴﻌﺔ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﻳﺮﺑﻮﻉ‪،‬‬
‫ﺃﺷﻌﺎﺭ ﺑﲏ ﻃﻲﺀ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﻛﻨﺎﻧﺔ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﺿﺒﺔ‪ ،‬ﺃﺷﻌﺎﺭ ﲜﻴﻠﺔ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﺍﻟﻌﲔ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﻳﺸﻜﺮ‪ ،‬ﺃﺷﻌﺎﺭ‬
‫ﺑﲏ ﺣﻨﻴﻔﺔ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﳏﺎﺭﺏ‪ ،‬ﺃﺷﻌﺎﺭ ﺍﻷﺯﺩ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﻬﻧﺸﻞ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﻋﺪﻱ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﺃﺷﺠﻊ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ‬
‫ﳕﲑ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﻋﺒﺪ ﻭﺩ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﳐﺰﻭﻡ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﺳﻌﺪ‪ ،‬ﺃﺷﻌﺎﺭ ﺑﲏ ﺍﳊﺎﺭﺙ‪ ،‬ﺃﺷﻌﺎﺭ ﺍﻟﻀﺒﺎﺏ‪ ،‬ﺃﺷﻌﺎﺭ ﻓﻬﻢ‬
‫ﻭﻋﺪﻭﺍﻥ‪ ،‬ﺃﺷﻌﺎﺭ ﻣﺰﻳﻨﺔ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﻟﺼﻮﱄ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺛﻌﻠﺐ ﻓﻨﻌﻲ ﺇﻟﻴﻪ ﺍﻟﺴﻜﺮﻱ ﻓﺘﻤﺜﻞ‪:‬‬
‫ﺍﳌﺮﺀ ﳜﻠﻖ ﻭﺣﺪﻩ ‪ ...‬ﻭﳝﻮﺕ ﻳﻮﻡ ﳝﻮﺕ ﻭﺣﺪﻩ‬
‫ﻭﺍﻟﻨﺎﺱ ﺑﻌﺪ ﻫﺎﻟﻚ ‪ ...‬ﻫﻞ ﻣﻦ ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﺑﻌﺪﻩ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺍﳋﻄﲑ‬

‫ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻈﻬﲑ‪ ،‬ﻛﺎﻥ ﻓﻘﻴﻬﹰﺎ ﻟﻐﻮﻳﹰﺎ ﳓﻮﻳﺎﹰ‪ ،‬ﻣﺎﺕ ﺑﺎﻟﻘﺎﻫﺮﺓ ﻣﻦ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﰲ ﺷﻬﻮﺭ ﺳﻨﺔ‬
‫ﲦﺎﻥ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﺣﺪﺛﲏ ﲜﻤﻴﻊ ﻣﺎ ﺃﻭﺭﺩﻩ ﻋﻨﻪ ﻫﻬﻨﺎ ﻣﻦ ﺧﱪﻩ ﻭﻭﻓﺎﺗﻪ‪ ،‬ﺗﻠﻤﻴﺬﻩ ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻹﺩﺭﻳﺴﻲ‪ ،‬ﺍﳊﺴﲏ ﺍﻟﺼﻌﻴﺪﻱ ﺑﺎﻟﻘﺎﻫﺮﺓ ﰲ ﺳﻨﺔ ﺇﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ ﻗﺎﻝ‪ :‬ﻛﺎ ﺍﻟﻈﻬﲑ ﻳﻜﺘﺐ‬
‫ﻋﻠﻰ ﻛﺘﺒﻪ ﰲ ﻓﺘﺎﻭﻳﻪ ‪ -‬ﺍﳊﺴﻦ ﺍﻟﻨﻌﻤﺎﱐ ‪ ، -‬ﻓﺴﺄﻟﺘﻪ ﻉ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻧﻌﻤﺎﱐ‪ ،‬ﺃﻧﺎ ﻣﻦ ﻭﻟﺪ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ‬
‫ﺍﳌﻨﺬﺭ‪ ،‬ﻭﻣﻮﻟﺪﻱ ﺑﻘﺮﻳﺔ ﺗﻌﺮﻑ ﺑﺎﻟﻨﻌﻤﺎﻧﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﺭﲢﻠﺖ ﺇﱃ ﺷﲑﺍﺯ‪ ،‬ﻓﺘﻔﻘﻬﺖ ﻬﺑﺎ ﻓﻘﻴﻞ ﱄ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺃﻧﺘﺤﻞ‬
‫ﻣﺬﻫﺐ ﺍﻟﻨﻌﻤﺎﻥ ﻭﺃﻧﺘﺼﺮ ﻟﻪ ﻓﻴﻤﺎ ﻭﺍﻓﻖ ﺍﺟﺘﻬﺎﺩﻱ‪ .‬ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﻔﻨﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻛﺎﻥ ﻗﺎﺭﺋﹰﺎ ﺑﺎﻟﻌﺸﺮ ﻭﺍﻟﺸﻮﺍﺫ‪،‬‬
‫ﻋﺎﳌﹰﺎ ﺑﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﻭﻧﺎﺳﺨﻪ ﻭﻣﻨﺴﻮﺧﻪ‪ ،‬ﻭﺍﻟﻔﻘﻪ ﻭﺍﳋﻼﻑ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻭﺍﳌﻨﻄﻖ‪ ،‬ﻭﺍﳊﺴﺎﺏ ﻭﺍﳍﻴﺌﺔ ﻭﺍﻟﻄﺐ‪ ،‬ﻣﱪﺯﹰﺍ‬
‫ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ﻭﺃﻳﺎﻣﻬﺎ ﻭﺃﺧﺒﺎﺭ ﺍﳌﻠﻮﻙ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪ .‬ﻭﻛﺎﻥ‬
‫ﳛﻔﻆ ﰲ ﻛﻞ ﻓﻦ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﻓﻜﺎﻥ ﳛﻔﻆ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ ﻛﺘﺎﺏ ﻟﺒﺎﺏ ﺍﻟﺘﻔﺴﲑ ﻟﺘﺎﺝ ﺍﻟﻘﺮﺍﺀ‪ ،‬ﻭﰲ‬
‫ﺍﻟﻔﻘﻪ ﻛﺘﺎﺏ ﺍﻟﻮﺟﻴﺰ ﻟﻠﻐﺰﺍﱄ‪ ،‬ﻭﰲ ﻓﻘﻪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﶈﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﻴﺒﺎﱐ ﻧﻈﻢ ﺍﻟﻨﺴﻔﻲ‪،‬‬
‫ﻭﰲ ﺍﻟﻜﻼﻡ ﻛﺘﺎﺏ ﻬﻧﺎﻳﺔ ﺍﻹﻗﺪﺍﻡ ﻟﻠﺸﻬﺮﺳﺘﺎﱐ‪ ،‬ﻭﰲ ﺍﻟﻠﻐﺔ ﻛﺘﺎﺏ ﺍﳉﻤﻬﺮﺓ ﻻﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻛﺎﻥ ﻳﺴﺮﺩﻫﺎ ﻛﻤﺎ ﻳﺴﺮﺩ‬
‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻔﺎﲢﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﱄ‪ :‬ﻛﻨﺖ ﺃﻛﺘﺐ ﺃﻟﻮﺍﺣﹰﺎ ﻭﺃﺩﺭﺳﻬﺎ ﻛﻤﺎ ﺃﺩﺭﺱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺤﻔﻈﺘﻬﺎ ﰲ ﻣﺪﺓ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﳛﻔﻆ‬
‫ﰲ ﺍﻟﻨﺤﻮ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻷﰊ ﻋﻠﻲ ﻭﻋﺮﻭﺽ ﺍﻟﺼﺎﺣﺐ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻭﻛﺎﻥ ﳛﻔﻆ ﰲ ﺍﳌﻨﻨﻄﻖ ﺃﺭﺟﻮﺯﺓ ﺃﰊ ﻋﻠﻲ ﺑﻦ‬
 ‫ﺳﻴﻨﺎ‪ ،‬ﻭﻛﺎﻥ ﻗﻴﻤﹰﺎ ﲟﻌﺮﻓﺔ ﻗﺎﻧﻮ ﺍﻟﻄﺐ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﱪﺍﻧﻴﺔ‪ ،‬ﻭﻳﻨﺎﻇﺮ ﺃﻫﻠﻬﺎ ﻬﺑﺎ‪ ،‬ﺣﱴ ﻟﻘﺪ ﲰﻌﺖ ﺑﻌﺾ‬
‫ﺭﺅﺳﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻟﻮ ﺣﻠﻔﺖ ﺃﻥ ﺳﻴﺪﻧﺎ ﻛﺎﻥ ﺣﱪﹰﺍ ﻣﻦ ﺃﺣﺒﺎﺭ ﺍﻟﻴﻬﻮﺩ ﳊﻠﻔﺖ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻑ ﻫﺬﻩ‬
‫ﺍﻟﻨﺼﻮﺹ ﺑﺎﻟﻌﱪﺍﻧﻴﺔ ﺇﻻ ﻣﻦ ﺗﺪﺭﺏ ﻬﺑﺬﻩ ﺍﻟﻠﻐﺔ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﻋﻠﻢ ﺍﻷﺩﺏ‪ ،‬ﺣﱴ ﻟﻘﺪ ﺭﺃﻳﺖ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺒﻠﻄﻲ‪ ،‬ﻭﻫﻮ‬
‫ﺷﻴﺦ ﺍﻟﻨﺎﺱ ﻳﻮﻣﺌﺬ ﺑﺎﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻳﺴﺄﻟﻪ ﺳﺆﺍﻝ ﺍﳌﺴﺘﻔﻴﺪ ﻋﻦ ﺣﺮﻭﻑ ﻣﻦ ﺣﻮﺷﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺳﺄﻟﻪ ﻳﻮﻣﹰﺎ ﲟﺤﻀﺮﻱ‬
‫ﻋﻤﺎ ﻭﻗﻊ ﰲ ﺃﻟﻔﺎﻅ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻣﺜﺎﻝ ﺷﻘﺤﻄﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻳﺴﻤﻰ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺍﳌﻨﺤﻮﺕ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ‬
‫ﺍﻟﻜﻠﻤﺔ ﻣﻨﺤﻮﺗﺔ ﻣﻦ ﻛﻠﻤﺘﲔ‪ ،‬ﻛﻤﺎ ﻳﻨﺤﺖ ﺍﻟﻨﺠﺎﺭ ﺧﺸﺒﺘﲔ‪ ،‬ﻭﳚﻌﻠﻬﻤﺎ ﻭﺍﺣﺪﹰﺍ ﻓﺸﻘﺤﻄﺐ ﻣﻨﺤﻮﺕ ﻣﻦ ﺷﻖ‬
‫ﻭﺣﻄﺐ‪ .‬ﻓﺴﺄﻟﻪ ﺍﻟﺒﻠﻄﻲ ﺃﻥ ﻳﺜﺒﺖ ﻟﻪ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻟﻴﻌﻮﻝ ﰲ ﻣﻌﺮﻓﺘﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﻣﻼﻫﺎ ﻋﻠﻴﻪ ﰲ ﳓﻮ‬
‫ﻋﺸﺮﻳﻦ ﻭﺭﻗﺔ ﻣﻦ ﺣﻔﻈﻪ‪ ،‬ﻭﲰﺎﻫﺎ ﻛﺘﺎﺏ ﺗﻨﺒﻴﻪ ﺍﻟﺒﺎﺭﻋﻲ ﻋﻠﻰ ﺍﳌﻨﺤﻮﺕ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺭﺃﻳﺖ ﺍﻟﺴﻌﻴﺪ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﺍﻟﺮﺷﻴﺪ ﺟﻌﻔﺮ ﺑﻦ ﺳﻨﺎﺀ ﺍﳌﻠﻚ‪ ،‬ﻳﺴﺄﻟﻪ ﻋﻦ ﻭﺟﻪ ﺍﻻﻣﺘﺤﺎﻥ ﻋﻦ‬
‫ﻛﻠﻤﺎﺕ ﻣﻦ ﻏﺮﻳﺐ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻫﻮ ﳚﻴﺐ ﻋﻨﻬﺎ ﺑﺸﻮﺍﻫﺪﻫﺎ ﻭﻛﺎﻥ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺒﻴﺴﺎﱐ ﻗﺪ‬
‫ﻭﺿﻌﻪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﻋﻦ ﻧﻔﺴﻪ ﻗﺎﻝ‪ :‬ﳌﺎ ﺩﺧﻠﺖ ﺧﻮﺯﺳﺘﺎﻥ ﻟﻘﻴﺖ ﻬﺑﺎ ﺍﺠﻤﻟﲑ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺗﻠﻤﻴﺬ ﺍﻟﺸﻬﺮﺳﺘﺎﱐ‪ ،‬ﻭﻛﺎﻥ ﻣﱪﺯﹰﺍ‬
‫ﰲ ﻋﻠﻮﻡ ﺍﻟﻨﻈﺮ ﻓﺄﺣﺐ ﺻﺎﺣﺐ ﺧﻮﺯﺳﺘﺎﻥ ﺃﻥ ﳚﻤﻊ ﺑﻴﻨﻨﺎ ﻟﻠﻤﻨﺎﻇﺮﺓ ﰲ ﳎﻠﺴﻪ‪ ،‬ﻭﺑﻠﻐﲏ ﺫﻟﻚ‪ ،‬ﻓﺄﺷﻔﻘﺖ ﻣﻦ‬
‫ﺍﻻﻧﻘﻄﺎﻉ ﳌﻌﺮﻓﱵ ﺑﻮﻓﻮﺭ ﺑﻀﺎﻋﺔ ﺍﺠﻤﻟﲑ ﻣﻦ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻋﺮﻓﺖ ﺃﻥ ﺑﻀﺎﻋﺘﻪ ﻣﻦ ﺍﻟﻠﻐﺔ ﻧﺰﺭﺓ‪ ،‬ﻓﻠﻤﺎ ﺟﻠﺴﻨﺎ‬
‫ﻟﻠﻤﻨﺎﻇﺮﺓ ﻭﺍﺠﻤﻟﻠﺲ ﻏﺎﺹ ﺑﺎﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻧﻌﺮﺽ ﺍﻟﻜﻼﻡ ﺇﺫﹰﺍ ﺃﻓﺮﺃﻳﺖ ﺍﻟﻄﻠﺔ ﺇﱃ ﻗﺮﻳﻨﻬﺎ ﻓﺎﺭﻫﹰﺎ ﰲ ﻭﺑﺼﺎﻥ‪ ،‬ﺃﻭ‬
‫ﺍﳉﺴﺎﺩ ﺇﺫﺍ ﺗﺄﺷﺐ ﺑﺄﰊ ﺍﳌﻐﺒﺚ؟ ﻓﺎﺣﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﺴﺘﻔﺴﺮ ﻣﺎ ﻗﻠﺖ‪ ،‬ﻓﺸﻨﻌﺖ ﻋﻠﻴﻪ ﻭﻗﻠﺖ‪ :‬ﺍﻧﻈﺮ ﺇﱃ ﺍﳌﺪﻋﻲ ﺭﺗﺒﺔ‬
‫ﺍﻹﻣﺎﻣﺔ ﳚﻬﻞ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﻟﱵ ﻬﺑﺎ ﻧﺰﻝ ﻛﻼﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺟﺎﺀ ﺣﺪﻳﺚ ﺳﻴﺪ ﺍﳌﺮﺳﻠﻲ‪ ،‬ﻭﺍﳌﻨﺎﻇﺮﺓ‪ :‬ﺇﳕﺎ ﺍﺷﺘﻘﺖ‬
‫ﻣﻦ ﺍﻟﻨﻈﲑ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﻨﻈﲑﻱ ﳉﻬﻠﻪ ﺑﺄﺣﺪ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻳﻠﺰﻡ ﺍﺠﻤﻟﺘﻬﺪ ﺍﻟﻘﻴﺎﻡ ﻬﺑﺎ‪ ،‬ﻭﻛﺜﺮ ﻟﻐﻂ ﺃﻫﻞ ﺍﺠﻤﻟﺴﻞ‪،‬‬
‫ﻭﺍﻧﻘﺴﻤﻮﺍ ﻓﺮﻳﻘﲔ ﻓﺮﻗﺔ ﱄ‪ ،‬ﻭﻓﺮﻗﺔ ﻋﻠﻲ‪ ،‬ﻭﺍﻧﻔﺾ ﺍﺠﻤﻟﻠﺲ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺷﺎﻉ ﰲ ﺍﻟﻨﺎﺱ ﺃﱐ ﻗﻄﻌﺘﻪ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻈﻬﲑ‬
‫ﻗﺪ ﺃﻗﺎﻡ ﺑﺎﻟﻘﺪﺱ ﻣﺪﺓ‪ ،‬ﻓﺎﺟﺘﺎﺯ ﺑﻪ ﺍﳌﻠﻚ ﺍﻟﻌﺰﻳﺰ ﻋﺜﻤﺎﻥ ﺑﻦ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ‪ ،‬ﻓﺮﺁﻩ ﻋﻨﺪ ﺍﻟﺼﺨﺮﺓ ﻳﺪﺭﺱ‪،‬‬
‫ﻓﺴﺄﻝ ﻋﻨﻪ ﻓﻌﺮﻑ ﻣﻨﺰﻟﺘﻪ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺄﺣﻀﺮﻩ ﻋﻨﺪﻩ‪ ،‬ﻭﺭﻏﺒﻪ ﰲ ﺍﳌﺼﲑ ﻣﻌﻪ‪ ،‬ﻟﻴﻘﻤﻊ ﺑﻪ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﺎ ﺍﻟﻔﺘﺢ‬
‫ﺍﻟﻄﻮﺳﻲ ﻟﺸﻲﺀ ﻧﻘﻤﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﻮﺭﺩ ﻣﻌﻪ ﺇﱃ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺃﺟﺮﻯ ﻋﻠﻴﻪ ﻛﻞ ﺷﻬﺮ ﺳﺘﲔ ﺩﻳﺎﺭﺍﹰ‪ ،‬ﻭﻣﺎﺋﺔ ﺭﻃﻞ ﺧﺒﺰﹰﺍ‬
‫ﻭﺧﺮﻭﻓﹰﺎ ﻭﴰﻌﺔ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻭﻣﺎﻝ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳉﻨﺪ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺻﺎﺭ ﻟﻪ ﺳﻮﻕ ﻗﺎﺋﻢ‪ ،‬ﺇﱃ ﺃﻥ ﻗﺮﺭ‬
‫ﺍﻟﻌﺰﻳﺰ ﺍﳌﻨﺎﻇﺮﺓ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻄﻮﺳﻲ ﰲ ﻏﺪ ﻋﻴﺪ‪ ،‬ﻭﻋﺰﻡ ﺍﻟﻈﻬﲑ ﺃﻥ ﻳﺴﻠﻚ ﻣﻊ ﺍﻟﻄﻮﺳﻲ ﻭﻗﺖ ﺍﳌﻨﺎﻇﺮﺓ ﻃﺮﻳﻖ ﺍﺠﻤﻟﲑ‬
‫ﻣﻦ ﺍﳌﻐﺎﻟﻄﺔ‪ ،‬ﻷﻥ ﺍﻟﻄﻮﺳﻲ ﻛﺎﻥ ﻗﻠﻴﻞ ﺍﶈﻔﻮﻅ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﺟﺮﻳﺌﹰﺎ ﻣﻘﺪﺍﻣﹰﺎ ﺷﺪﻳﺪ ﺍﳌﻌﺎﺭﺿﺔ‪ ،‬ﻭﺍﺗﻔﻖ ﺃﻥ ﺭﻛﺐ‬
‫ﺍﻟﻌﺰﻳﺰ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺭﻛﺐ ﻣﻌﻪ ﺍﻟﻈﻬﲑ ﻭﺍﻟﻄﻮﺳﻲ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻈﻬﲑ ﻟﻠﻌﺰﻳﺰ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻜﻼﻡ‪ :‬ﺃﻧﺖ ﻳﺎ ﻣﻮﻻﻧﺎ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﳉﻨﺔ‪ ،‬ﻓﻮﺟﺪ ﺍﻟﻄﻮﺳﻲ ﺍﻟﺴﺒﻴﻞ ﻓﻮﺟﺪ ﺍﻟﻄﻮﺳﻲ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﻣﻘﺘﻠﻪ ﻓﻘﺎﻝ‪ :‬ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ؟ ﻭﻛﻴﻒ‬
‫ﺗﺰﻛﻲ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻈﻬﲑ‪ :‬ﻗﺪ ﺯﻛﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﰲ‬
‫ﺍﳉﻨﺔ‪ ،‬ﻭﻋﻤﺮ ﰲ ﺍﳉﻨﺔ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﺑﻴﺖ ﻳﺎ ﻣﺴﻜﲔ ﺇﻻ ﺟﻬﻼﹰ‪ ،‬ﻣﺎ ﺗﻔﺮﻕ ﺑﲔ ﺍﻟﺘﺰﻛﻴﺔ ﻋﻦ ﺍﷲ‪ ،‬ﻭﺍﻟﺘﻜﻴﺔ ﻋﻠﻰ ﺍﷲ؟‬
 ‫ﻭﺃﻧﺖ ﻣﻦ ﺃﺧﱪﻙ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ؟ ﻣﺎ ﺃﻧﺖ ﺇﻻ ﻛﻤﺎ ﺯﻋﻤﻮﺍ‪ :‬ﺃﻥ ﻓﺄﺭﺓ ﻭﻗﻌﺖ ﰲ ﺩﻥ ﲬﺮ‪ ،‬ﻓﺸﺮﺑﺖ‬
‫ﻓﺴﻜﺮﺕ‪ ،‬ﻓﻘﺎﻟﺖ ﺃﻳﻦ ﺍﻟﻘﻄﺎﻁ؟ ﻓﻼﺡ ﳍﺎ ﻫﺮ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻻ ﺗﺆﺍﺧﺬ ﺍﻟﺴﻜﺎﺭﻯ ﲟﺎ ﻳﻘﻮﻟﻮ‪ .‬ﻭﺃﻧﺖ ﺷﺮﺑﺖ ﻣﻦ ﲬﺮ‬
‫ﺩﻥ ﻧﻌﻤﺔ ﻫﺬﺍ ﺍﳌﻠﻚ ﻓﺴﻜﺮﺕ ﻓﺼﺮﺕ ﺗﻘﻮﻝ ﺧﺎﻟﻴﹰﺎ‪ :‬ﺃﻳﻦ ﺍﻟﻌﻠﻤﺎﺀ؟ ﻓﺄﺑﻠﺲ ﻭﱂ ﳚﺪ ﺟﻮﺍﺑﹰﺎ ﻭﺍﻧﺼﺮﻑ‪ ،‬ﻭﻗﺪ‬
‫ﺍﻧﻜﺴﺮﺕ ﺣﺮﻣﺘﻪ ﻋﻨﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺷﺎﻋﺖ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﺑﲔ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﺻﺎﺭﺕ ﲢﻜﻰ ﰲ ﺍﻷﺳﻮﺍﻕ ﻭﺍﶈﺎﻓﻞ‪ .‬ﻓﻜﺎﻥ‬
‫ﻣﺂﻝ ﺃﻣﺮﻩ ﺃﻥ ﺍﻧﻀﻮﻯ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ﺍﻟﱵ ﺃﻧﺸﺄﻫﺎ ﺍﻷﻣﲑ ﺗﺮﻛﻮﻥ ﺍﻷﺳﺪﻱ‪ ،‬ﻳﺪﺭﺱ ﻬﺑﺎ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﺇﱃ ﺃﻥ‬
‫ﻣﺎﺕ‪ .‬ﻭﻛﺎﻥ ﻗﺪ ﺃﻣﻠﻰ ﻛﺘﺎﺑﹰﺎ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺻﻞ ﻣﻨﻪ ﺑﻌﺪ ﺳﻨﲔ ﺇﱃ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺗﻠﻚ ﺍﻟﺮﺳﻞ ﻓﻀﻠﻨﺎ‬
‫ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ( ﰲ ﳓﻮ ﻣﺎﺋﱵ ﻭﺭﻗﺔ‪ ،‬ﻭﻣﺎﺕ ﻭﱂ ﳜﺘﻢ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﻭﻟﻪ‪ :‬ﻛﺘﺎﺏ ﰲ ﺷﺮﺡ ﺍﻟﺼﺤﻴﺤﲔ‬
‫ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﳊﻤﻴﺪﻱ ﲰﺎﻩ ﻛﺘﺎﺏ ﺍﳊﺠﺔ‪ ،‬ﺍﺧﺘﺼﺮﻩ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﻓﺼﺎﺡ ﰲ ﺗﻔﺴﲑ ﺍﻟﺼﺤﺎﺡ ﻟﻠﻮﺯﻳﺮ ﺍﺑﻦ ﻫﺒﲑﺓ‪،‬‬
‫ﻭﺯﺍﺩ ﻋﻠﻴﻪ ﺃﺷﻴﺎﺀ ﻭﻗﻊ ﺍﺧﺘﻴﺎﺭﻩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻓﻘﻬﺎﺀ ﺍﻷﻧﺼﺎﺭ ﻭﱂ ﻳﺘﻢ‪ .‬ﻭﻟﻪ‬
‫ﺧﻄﺐ ﻭﻓﺼﻮﻝ ﻭﻋﻈﻴﺔ ﻣﺸﺤﻮﻧﺔ ﺑﻐﺮﻳﺐ ﺍﻟﻠﻐﺔ ﻭﺣﻮﺷﻴﻬﺎ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﺮﻗﻲ‬

‫ﺃﺑﻮ ﻋﻠﻲ‪ ،‬ﻻ ﺃﻋﺮﻑ ﻣﻦ ﺃﻣﺮﻩ ﺇﻻ ﻣﺎ ﻭﺟﺪﺗﻪ ﲞﻂ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﺸﻤﺴﻲ ﺍﻟﻠﻐﻮﻱ‪ .‬ﺣﺪﺛﻨﺎ‬
‫ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻨﺎﻗﻂ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﻟﻨﺎﻗﻂ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ‬
‫ﺃﲪﺪ ﺑﻦ ﻛﺎﻣﻞ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺷﺠﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺃﺑﻮ ﺃﲪﺪ ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﱪﺩﻱ‪ :‬ﲰﻌﺖ ﻣﻦ ﺍﳊﺴﻦ ﺑﻦ ﺩﺍﻭﺩ‬
‫ﺃﰊ ﻋﻠﻲ ﺍﻟﺮﻗﻲ ﺑﺴﺮ ﻣﻦ ﺭﺃﻯ‪ ،‬ﺳﻨﺔ ﲦﺎﻥ ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋﺘﲔ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻴﻪ ﻛﺘﺎﺏ ﺍﳊﻠﻲ‪ ،‬ﻭﻛﺎﻥ ﻭﻗﺖ ﻛﺘﺒﻨﺎ‬
‫ﻋﻨﻪ ﻗﺪ ﺟﺎﺯ ﺍﻟﺜﻤﺎﻧﲔ‪ ،‬ﻭﺃﺧﺮﺝ ﺇﱃ ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﲰﺎﻩ ﺃ؛ﻣﺪ ﺑﻦ ﳛﲕ ﻓﺼﻴﺢ ﺍﻟﻜﻼﻡ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﺎﻗﻂ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺎﻣﻞ‪ :‬ﻭﻛﺎﻥ ﺍﳊﺴﻦ ﺑﻦ ﺩﺍﻭﺩ ﻣﺆﺩﺏ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫﺐ ﻭﺯﻳﺮ‬
‫ﺍﳌﻌﺘﻀﺪ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻘﺮﺷﻲ‬

‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺒﻘﺎﺭ ﺍﳌﻘﺮﺉ‪ ،‬ﻳﻜﲎ ﺃﺑﺎ ﻋﻠﻲ‪ ،‬ﺃﻣﻮﻱ ﻛﻮﰲ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﳏﻤﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﳋﻴﺎﻁ‬
‫ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻘﻤﻠﻲ ﺃﻳﻀﹰﺎ ‪ -‬ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﳏﻤﺪ ﺍﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺸﻤﻮﱐ ﺍﻟﻜﻮﰲ‪ ،‬ﻋﻦ ﺃﰊ ﻳﻮﺳﻒ‬
‫ﻳﻌﻘﻮﺏ ﺑﻦ ﺧﻠﻴﻔﺔ ﺍﻷﻋﺸﻰ‪ ،‬ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﻋﻦ ﻋﺎﺻﻢ ‪ -‬ﻗﺮﺍﺀﺓ ﻋﺎﺻﻢ‪ .‬ﻭﻣﺎﺕ ﺑﺎﻟﻜﻮﻓﺔ ﺳﻨﺔ ﺍﺛﻨﺘﲔ‬
‫ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﺍﻷﻋﺸﻰ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﻐﺔ ﰲ ﳐﺎﺭﺝ ﺍﳊﺮﻭﻑ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ‪،‬‬
‫ﺫﻛﺮ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳍﻤﺬﺍﱐ ﰲ ﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﻟﻪ ﰲ ﻧﺴﺐ ﺍﻟﺒﻘﺎﺭ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﻋﻮﻥ ﺑﻦ ﻣﻨﺬﺭ ﺑﻦ ﺻﺒﻴﺢ ﺍﻟﻘﺮﺷﻲ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﺻﻮﻓﹰﺎ ﲝﺴﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻃﻴﺐ ﺍﻟﻨﻐﻢ ﺟﺪﹰﺍ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻜﻮﻓﺔ‪ :‬ﻭﻣﻦ ﺧﻴﺎﺭ ﺭﺟﺎﻝ ﻋﺎﺻﻢ ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ ﺍﻟﺼﲑﰲ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻘﻤﻠﻲ‬
‫ﺍﺧﺘﻼﻓﺎﺕ ﰲ ﺣﺮﻭﻑ ﻳﺴﲑﺓ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻣﻨﻬﻢ‪ :‬ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﺒﻘﺎﺭ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺣﺎﺫﻗﹰﺎ ﺑﺎﻟﻨﺤﻮ‪ ،‬ﻟﻔﺎﻇﹰﺎ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﺻﺎﺣﺐ ﺃﳊﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﺎﳉﺎﻣﻊ ﺑﺎﻟﻜﻮﻓﺔ‪ ،‬ﻭﺻﻠﻰ ﻓﻴﻪ ﺛﻼﺛﹰﺎ‬
‫ﻭﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﺃ؛ﺩ ﺍﺠﻤﻟﻮﺩﻳﻦ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺭﺷﻴﻖ ﺍﻟﻘﲑﻭﺍﱐ‬

‫ﻣﻮﱃ ﺍﻷﺯﺩ‪ ،‬ﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﺃﺩﻳﺒﺎﹰ‪ ،‬ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﺣﺎﺫﻗﹰﺎ ﻋﺮﻭﺿﻴﺎﹰ‪ ،‬ﻛﺜﲑ ﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﺣﺴﻦ ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﺍﺑﻦ ﺷﺮﻑ ﺍﻷﺩﻳﺐ ﻣﻨﺎﻗﻀﺎﺕ ﻭﳏﺎﻗﺪﺍﺕ‪ ،‬ﻭﺻﻨﻒ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﻋﺪﺓ ﺗﺼﺎﻧﻴﻒ‪ .‬ﻛﺎﻥ ﺃﺑﻮﻩ ﺭﺷﻴﻖ ﺭﻭﻣﻴﺎﹰ‪ ،‬ﺫﻛﺮ‬
‫ﺫﻟﻚ ﻫﻮ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺷﺮﻑ‪ ،‬ﺑﻌﺪ ﺫﻛﺮﻩ ﻧﺴﺐ ﺍﺑﻦ ﺷﺮﻑ‪ :‬ﻫﻮ ﺍﺳﻢ ﺍﻣﺮﺃﺓ ﻧﺎﺋﺤﺔ ﰒ ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺃﻧﺎ ‪-‬‬
‫ﻓﻨﻀﺮ ﺍﷲ ﻭﺟﻪ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﰲ‪ ،‬ﻭﺃﰎ ﺑﻪ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻲ ‪ ، -‬ﻓﻤﺎ ﺃﺑﻐﻲ ﺑﻪ ﺃﺑﺎ‪ ،‬ﻭﻻ ﺃﺭﺿﻰ ﲟﺬﻫﺒﻪ ﻣﺬﻫﺒﺎﹰ‪ ،‬ﺭﺿﻴﺖ ﺑﻪ‬
‫ﺭﻭﻣﻴﺎﹰ‪ ،‬ﻻ ﺩﻋﻴﺎﹰ‪ ،‬ﻭﻻ ﺑﺪﻋﻴﹰﺎ‪.‬‬
‫ﺗﺄﺩﺏ ﺍﺑﻦ ﺭﺷﻴﻖ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﻘﺰﺍﺯ‪ ،‬ﺍﻟﻘﲑﻭﺍﱐ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﲑﻭﺍﻥ‪.‬‬
‫ﻭﻣﺎﺕ ﺑﺎﻟﻘﲑﻭﺍﻥ ﺳﻨﺔ ﺳﺖ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ :‬ﻋﻦ ﺳﺖ ﻭﺳﺘﲔ ﺳﻨﺔ‪ ،‬ﺫﻛﺮ ﺍﺑﻦ ﺭﺷﻴﻖ ﻫﺬﺍ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺍﻟﺬﻱ ﺻﻨﻔﻪ ﰲ ﺷﻌﺮﺍﺀ ﻋﺼﺮﻩ‪ ،‬ﻭﻭﲰﻪ ﺑﺎﻟﻨﻤﻮﺫﺝ ﻓﻘﺎﻝ ﰲ ﺁﺧﺮﻩ‪ :‬ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺣﺴﻦ ﺑﻦ ﺭﺷﻴﻖ‪ ،‬ﻣﻮﱃ‬
‫ﻣﻦ ﻣﻮﺍﱄ ﺍﻷﺯﺩ‪ ،‬ﻭﻟﺪ ﺑﺎﶈﻤﺪﻳﺔ ﺳﻨﺔ ﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﺗﺄﺩﺏ ﻬﺑﺎ ﻳﺴﲑﹰﺍ‪ .‬ﻭﻗﺪﻡ ﺇﱃ ﺍﳊﻀﺮﺓ ﺳﻨﺔ ﺳﺖ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺍﻣﺘﺪﺡ ﺳﻴﺪﻧﺎ ‪ -‬ﺧﻠﺪ ﺍﷲ ﺩﻭﻟﺘﻪ ‪. -‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ ﻳﻌﲏ ﺍﳌﻌﺰ ﺑﻦ ﺑﺎﺩﻳﺲ ﺑﻦ ﺍﳌﻨﺼﻮﺭ ﺳﻨﺔ ﻋﺸﺮ ﺑﻘﺼﻴﺪﺓ ﺃﻭﳍﺎ‪:‬‬
‫ﺫﻣﺖ ﻟﻌﻴﻨﻚ ﺃﻋﲔ ﺍﻟﻐﺰﻻﻥ ‪ ...‬ﻗﻤﺮ ﺃﻗﺮ ﳊﺴﻨﻪ ﺍﻟﻘﻤﺮﺍﻥ‬
‫ﻭﻣﺸﺖ ﻭﻻ ﻭﺍﷲ ﻣﺎ ﺣﻘﻒ ﺍﻟﻨﻘﺎ ‪ ...‬ﳑﺎ ﺃﺭﺗﻚ ﻭﻻ ﻗﻀﻴﺐ ﺍﻟﺒﺎﻥ‬
‫ﻭﺛﻦ ﺍﳌﻼﺣﺔ ﻏﲑ ﺃﻥ ﺩﻳﺎﻧﱵ ‪ ...‬ﺗﺄﰉ ﻋﻠﻲ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‬
‫ﻣﻨﻬﺎ‪:‬‬
‫ﻳﺎ ﺑﻦ ﺍﻷﻋﺰﺓ ﻣﻦ ﺃﻛﺎﺑﺮ ﲪﲑ ‪ ...‬ﻭﺳﻼﻟﺔ ﺍﻷﻣﻼﻙ ﻣﻦ ﻗﺤﻄﺎﻥ‬
‫ﻣﻦ ﻛﻞ ﺃﺑﻠﺞ ﻭﺍﺿﺢ ﺑﻠﺴﺎﻧﻪ ‪ ...‬ﻳﻀﻊ ﺍﻟﺴﻴﻮﻑ ﻣﻮﺍﺿﻊ ﺍﻟﺘﻴﺠﺎﻥ‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻣﺪﺣﻪ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﱵ ﺩﺧﻞ ﻬﺑﺎ ﰲ ﲨﻠﺘﻪ‪ ،‬ﻭﻧﺴﺐ ﺇﱃ ﺧﺪﻣﺘﻪ‪ ،‬ﻓﻠﺰﻡ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺃﺧﺬ ﺍﻟﺼﻠﺔ ﻭﺍﳊﻤﻼﻥ‪:‬‬
‫ﻟﺪﻥ ﺍﻟﺮﻣﺎﺡ ﳌﺎ ﻳﺴﻘﻲ ﺃﺳﻨﺘﻬﺎ ‪ ...‬ﻣﻦ ﻣﻬﺠﺔ ﺍﻟﻘﻴﻞ ﺃﻭ ﻣﻦ ﺛﻐﺮﺓ ﺍﻟﺒﻄﻞ‬
‫ﻟﻮ ﺃﲦﺮﺕ ﻣﻦ ﺩﻡ ﺍﻷﻋﺪﺍﺀ ﲰﺮﻗﻨﹰﺎ ‪ ...‬ﻷﻭﺭﻗﺖ ﻋﻨﺪﻩ ﲰﺮ ﺍﻟﻘﻨﺎ ﺍﻟﺬﺑﻞ‬
‫ﺇﺫﺍ ﺗﻮﺟﻪ ﰲ ﺃﻭﱃ ﻛﺘﺎﺋﺒﻪ ‪ ...‬ﱂ ﺗﻔﺮﻕ ﺍﻟﻌﲔ ﰊ ﺍﻟﺴﻬﻞ ﻭﺍﳉﺒﻞ‬
‫ﻓﺎﳉﻴﺶ ﻳﻨﻔﺾ ﺣﻮﻟﻴﻪ ﺃﺳﻨﺘﻪ ‪ ...‬ﻧﻔﺾ ﺍﻟﻌﻘﺎﺏ ﺟﻨﺎﺣﻴﻪ ﻣﻦ ﺍﻟﺒﻠﻞ‬
‫ﻳﺄﰐ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺭﻓﻖ ﻭﰲ ﺩﻋﺔ ‪ ...‬ﻋﺠﻼﻥ ﻛﺎﻟﻔﻠﻚ ﺍﻟﺪﻭﺍﺭ ﰲ ﻣﻬﺜﻞ‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺭﺛﺎﺋﻪ‪:‬‬
‫ﺃﻣﺎ ﻟﺌﻦ ﺻﺢ ﻣﺎ ﺟﺎﺀ ﺍﻟﱪﻳﺪ ﺑﻪ ‪ ...‬ﻟﻴﻜﺜﺮﻥ ﻣﻦ ﺍﻟﺒﺎﻛﻲ ﺃﺷﻴﺎﻋﻲ‬
‫ﻣﺎﺯﻟﺖ ﺃﻓﺰﻉ ﻣﻦ ﻳﺄﺱ ﻭﻣﻦ ﻃﻤﻊ ‪ ...‬ﺣﱴ ﺗﺮﻓﻊ ﻳﺄﺳﻲ ﻓﻮﻕ ﺃﻃﻤﺎﻋﻲ‬
 ‫ﻓﺎﻟﻴﻮﻡ ﺃﻧﻔﻖ ﻛﻨﺰ ﺍﻟﻌﻤﺮ ﺃﲨﻌﻪ ‪ ...‬ﳌﺎ ﻣﻀﻰ ﻭﺍﺣﺪ ﺍﻟﺪﻧﻴﺎ ﺑﺈﲨﺎﻉ‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻫﺠﺎﺋﻪ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﺭﺃﻳﻨﺎ ﻓﺮﺍﺗﹰﺎ ﱄ ﺳﻮﺟﻌﻪ ‪ ...‬ﻣﺎ ﻳﻮﺟﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﻫﺠﻮ ﺇﺫﺍ ﻗﺬﻓﺎ‬
‫ﻭﻟﻪ ﻣﻦ ﻛﺘﺎﺏ ﺳﺮ ﺍﻟﺴﺮﻭﺭ‪:‬‬
‫ﻣﻌﺘﻘﺔ ﻳﻌﻠﻮ ﺍﳊﺒﺎﺏ ﻣﺘﻮﻬﻧﺎ ‪ ...‬ﻓﺘﺤﺴﺒﻪ ﻓﻴﻬﺎ ﻧﺜﲑ ﲨﺎﻥ‬
‫ﺭﺃﺕ ﻣﻦ ﳉﲔ ﺭﺍﺣﺔ ﳌﺪﻳﺮﻫﺎ ‪ ...‬ﻓﻄﺎﻓﺖ ﻟﻪ ﻣﻦ ﻋﺴﺠﺪ ﺑﺒﻨﺎﻥ‬
‫ﻭﻣﻦ ﻏﲑ ﻛﺘﺎﺑﻪ ﻟﻪ‪:‬‬
‫ﻭﻣﻦ ﺣﺴﻨﺎﺕ ﺍﻟﺪﻫﺮ ﻋﻨﺪﻱ ﻟﻴﻠﺔ ‪ ...‬ﻣﻦ ﺍﻟﻌﻤﺮ ﱂ ﺗﺘﺮﻙ ﻷﻳﺎﻣﻬﺎ ﺫﻧﺒﺎ‬
‫ﺧﻠﻮﻧﺎ ﻬﺑﺎ ﻧﻨﻔﻲ ﺍﻟﻘﺬﺍ ﻋﻦ ﻋﻴﻮﻧﻨﺎ ‪ ...‬ﺑﻠﺆﻟﺆﺓ ﳑﻠﻮﺀﺓ ﺫﻫﺒﹰﺎ ﺳﻜﺒﺎ‬
‫ﻭﻣﻠﻨﺎ ﻟﺘﻘﺒﻴﻞ ﺍﻟﺜﻐﻮﺭ ﻭﻟﺜﻤﻬﺎ ‪ ...‬ﻛﻤﻴﻞ ﺟﻨﺎﺡ ﺍﻟﻄﲑ ﻳﻠﺘﻘﻂ ﺍﳊﺒﺎ‬
‫ﻗﺎﻝ ﺍﻷﺑﻴﻮﺭﺩﻱ‪ :‬ﻫﺬﺍ ﺃﺣﺲ ﻣﻦ ﻗﻮﻝ ﺍﺑﻦ ﺍﳌﻌﺘﺰ‪:‬‬
‫ﻛﻢ ﻣﻦ ﻋﻨﺎﻕ ﻟﻨﺎ ﻭﻣﻦ ﻗﺒﻞ ‪ ...‬ﳐﺘﻠﺴﺎﺕ ﺣﺬﺍﺭ ﻣﺮﺗﻘﺐ‬
‫ﻧﻘﺮ ﺍﻟﻌﺼﺎﻓﲑ ﻭﻫﻲ ﺧﺎﺋﻔﺔﻣﻦ ﺍﻟﻨﻮﺍﻃﲑ ﻳﺎﻧﻊ ﺍﻟﺮﻃﺐ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻗﺪ ﺣﻨﻜﺖ ﻣﲏ ﺍﻟﺘﺠﺎ ‪ ...‬ﺭﺏ ﻛﻞ ﺷﻲﺀ ﻏﲑ ﺟﻮﺩﻱ‬
‫ﺃﺑﺪﹰﺍ ﺃﻗﻮﻝ ﻟﺌﻦ ﻛﺴﺐ ‪ ...‬ﺕ ﻷﻗﺒﻀﻦ ﺑﻴﺪﻱ ﺷﺪﻳﺪ‬
‫ﺣﱴ ﺇﺫﺍ ﺃﺛﺮﻳﺖ ﻋﺪ ‪ ...‬ﺕ ﺇﱃ ﺍﻟﺴﻤﺎﺣﺔ ﻣﻦ ﺟﺪﻳﺪ‬
‫ﺇﻥ ﺍﳌﻘﺎﻡ ﲟﺜﻞ ﺣﺎ ‪ ...‬ﱄ ﻻ ﻳﺘﻢ ﻣﻊ ﺍﻟﻘﻌﻮﺩ‬
‫ﻻ ﺑﺪ ﱄ ﻣﻦ ﺭﺣﻠﺔ ‪ ...‬ﺗﺪﻱ ﻣﻦ ﺍﻷﻣﻞ ﺍﻟﺒﻌﻴﺪ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﰲ ﺍﻟﻨﺎﺱ ﻣﻦ ﻻ ﻳﺮﲡﻰ ﻧﻔﻌﻪ ‪ ...‬ﺇﻻ ﺇﺫﺍ ﻣﺲ ﺑﺈﺿﺮﺍﺭ‬
‫ﻛﺎﻟﻌﻮﺩ ﻻ ﻳﻄﻤﻊ ﰲ ﻃﻴﺒﻪ ‪ ...‬ﺇﻥ ﺃﻧﺖ ﱂ ﲤﺴﺴﻪ ﺑﺎﻟﻨﺎﺭ‬
‫ﻭﳑﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺭﺷﻴﻖ ﻟﻨﻔﺴﻪ ﰲ ﺍﻟﻨﻤﻮﺫﺝ‪:‬‬
‫ﺃﻗﻮﻝ ﻛﺎﳌﺄﺳﻮﺭ ﰲ ﻟﻴﻠﺔ ‪ ...‬ﺃﻟﻘﺖ ﻋﻠﻰ ﺍﻵﻓﺎﻕ ﻛﻠﻜﺎﳍﺎ‬
‫ﻳﺎ ﻟﻴﻠﺔ ﺍﳍﺠﺮ ﺍﻟﱵ ﻟﻴﺘﻬﺎ ‪ ...‬ﻗﻄﻊ ﺳﻴﻒ ﺍﳍﺠﺮ ﺃﻭﺻﺎﳍﺎ‬
‫ﻣﺎ ﺃﺣﺴﻨﺖ ﲨﻞ ﻭﻻ ﺃﲨﻠﺖ ‪ ...‬ﻫﺬﺍ ﻭﻟﻴﺲ ﺍﳊﺴﻦ ﺇﻻ ﳍﺎ‬
‫ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﺣﺐ ﺃﺧﻲ ﻭﺇ ﺃﻋﺮﺿﺖ ﻋﻨﻪ ‪ ...‬ﻭﻗﻞ ﻋﻠﻰ ﻣﺴﺎﻣﻌﻪ ﻛﻼﻣﻲ‬
‫ﻭﱄ ﰲ ﻭﺟﻬﻪ ﺗﻘﻄﻴﺐ ﺭﺍﺽ ‪ ...‬ﻛﻤﺎ ﻗﻄﺒﺖ ﰲ ﻭﺟﻪ ﺍﳌﺪﺍﻡ‬
‫ﻭﺭﺏ ﲡﻬﻢ ﻣﻦ ﻏﲑ ﺑﻐﺾ ‪ ...‬ﻭﺿﻐﻦ ﻛﺎﻣﻦ ﲢﺖ ﺍﺑﺘﺴﺎﻡ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
 ‫ﻣﻦ ﺟﻔﺎﱐ ﻓﺈﻧﲏ ﻏﲑ ﺟﺎﻑ ‪ ...‬ﺻﻠﺔ ﺃﻭ ﻗﻄﻴﻌﺔ ﰲ ﻋﻔﺎﻑ‬
‫ﺭﲟﺎ ﻫﺎﺟﺮ ﺍﻟﻔﱴ ﻣﻦ ﻳﺼﺎﰲ ‪ ...‬ﻩ ﻭﻻﻗﻰ ﺑﺎﻟﺒﺸﺮ ﻣﻦ ﻻ ﻳﺼﺎﰲ‬
‫ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ ﰲ ﻛﺘﺎﺏ ﻓﺴﺢ ﺍﻟﻠﻤﺢ‪:‬‬
‫ﺍﳌﺮﺀ ﰲ ﻓﺴﺤﺔ ﻛﻤﺎ ﻋﻠﻤﻮﺍ ‪ ...‬ﺣﱴ ﻳﺮﻯ ﺷﻌﺮﻩ ﻭﺗﺄﻟﻴﻔﻪ‬
‫ﻓﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﻔﺤﺖ ﻟﻪ ‪ ...‬ﻋﻨﻪ ﻭﺟﺎﺯﺕ ﻟﻪ ﺯﺧﺎﺭﻳﻔﻪ‬
‫ﻭﺁﺧﺮ ﳓﻦ ﻣﻨﻪ ﰲ ﻏﺮﺭ ‪ ...‬ﺇﻥ ﱂ ﻳﻮﺍﻓﻖ ﺭﺿﺎﻙ ﺗﺜﻘﻴﻔﻪ‬
‫ﻭﻗﺪ ﺑﻌﺜﻨﺎ ﻛﻴﺴﻲ ﻣﻠﺆﳘﺎ ‪ ...‬ﻧﻘﺪ ﺍﻣﺮﺉ ﺣﺎﺫﻕ ﻭﺗﺰﻳﻴﻔﻪ‬
‫ﻓﺎﻧﻈﺮ ﻭﻣﺎ ﺯﻟﺖ ﺃﻫﻞ ﻣﻌﺮﻓﺔ ‪ ...‬ﻳﺎ ﻣﻦ ﻟﻨﺎ ﻋﻠﻤﻪ ﻭﻣﻌﺮﻭﻓﻪ‬
‫ﰒ ﻗﺎﻝ ﰲ ﻭﺭﻗﺔ ﺃﺧﺮﻯ ﲤﺎﻡ ﺍﻷﺑﻴﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ‪ ،‬ﻭﻣﺎ ﻭﺟﺪﻬﺗﺎ ﺃﻋﲏ ﺍﻷﺑﻴﺎﺕ ﺍﻟﱵ ﻫﺬﻩ ﲤﺎﻣﻬﺎ‪:‬‬
‫ﻭﻟﻮ ﻏﲑﻙ ﺍﳌﻮﺳﻮﻡ ﻋﻨﺪﻱ ﺑﺮﻳﺒﺔ ‪ ...‬ﻷﻋﻄﻴﺖ ﻓﻴﻪ ﻣﺪﻋﻲ ﺍﻟﻘﻮﻡ ﻣﺎ ﺍﺩﻋﻰ‬
‫ﻓﻼ ﺗﺘﺨﺎﳉﻚ ﺍﻟﻈﻨﻮﻥ ﻓﺈﻬﻧﺎ ‪ ...‬ﻣﺂﰒ ﻭﺍﺗﺮﻙ ﻟﻠﺼﻨﺎﺋﻊ ﻣﻮﺿﻌﺎ‬
‫ﻓﻮﺍﷲ ﻣﺎ ﻃﻮﻟﺖ ﺑﺎﻟﻠﻮﻡ ﻓﻴﻜﻢ ‪ ...‬ﻟﺴﺎﻧﹰﺎ ﻭﻻ ﻋﺮﺿﺖ ﻟﻠﺬﻡ ﻣﺴﻤﻌﺎ‬
‫ﻭﻻ ﻣﻠﺖ ﻋﻨﻜﻢ ﺑﺎﻟﻮﺩﺍﺩ ﻭﻻ ﺍﻧﻄﻮﺕ ‪ ...‬ﺣﺒﺎﱄ ﻭﻻ ﻭﱃ ﺛﻨﺎﺋﻲ ﻣﻮﺩﻋﺎ‬
‫ﺑﻠﻰ ﺭﲟﺎ ﺃﻛﺮﻣﺖ ﻧﻔﺴﻲ ﻓﻠﻢ ﻬﺗﻦ ‪ ...‬ﻭﺃﺟﻠﻠﺘﻬﺎ ﻋﻦ ﺃﻥ ﺗﺬﻝ ﻭﲣﻀﻌﺎ‬
‫ﻓﺒﺎﻳﻨﺖ ﻻ ﺃﻥ ﺍﻟﻌﺪﺍﻭﺓ ﺑﺎﻳﻨﺖ ‪ ...‬ﻭﻗﺎﻃﻌﺖ ﻻ ﺃﻥ ﺍﻟﻮﻓﺎﺀ ﺗﻘﻄﻌﺎ‬
‫ﻭﺧﺘﻢ ﻛﺘﺎﺏ ﺍﻟﻌﻤﺪﺓ ﻬﺑﺬﻩ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﺇﻥ ﺍﻟﺬﻱ ﺻﺎﻏﺖ ﻳﺪﻱ ﻭﻓﻤﻲ ‪ ...‬ﻭﺟﺮﻯ ﻟﺴﺎﱐ ﻓﻴﻪ ﺃﻭ ﻗﻠﻤﻲ‬
‫ﳑﺎ ﻋﻨﻴﺖ ﺑﺴﺒﻚ ﺧﺎﻟﺼﻪ ‪ ...‬ﻭﺍﺧﺘﺮﺗﻪ ﻣﻦ ﺟﻮﻫﺮ ﺍﻟﻜﻠﻢ‬
‫ﱂ ﺍﻫﺪﻩ ﺇﻻ ﻟﺘﻜﺴﻮﻩ ‪ ...‬ﺫﻛﺮﹰﺍ ﳚﺪﺩﻩ ﻋﻠﻰ ﺍﻟﻘﺪﻡ‬
‫ﻟﺴﻨﺎ ﻧﺰﻳﺪﻙ ﻓﻀﻞ ﻣﻌﺮﻓﺔ ‪ ...‬ﻟﻜﻨﻬﻦ ﻣﺼﺎﻳﺪ ﺍﻟﻜﺮﻡ‬
‫ﻓﺎﻗﺒﻞ ﻫﺪﻳﺔ ﻣﻦ ﺃﺷﺪﺕ ﺑﻪ ‪ ...‬ﻭﻧﺴﺨﺖ ﻋﻨﻪ ﺁﻳﺔ ﺍﻟﻌﺪﻡ‬
‫ﻻ ﲢﺴﻦ ﺍﻟﺪﻧﻴﺎ ﺃﺑﺎ ﺣﺴﻦ ‪ ...‬ﺗﺄﰐ ﲟﺜﻠﻚ ﻓﺎﺋﻖ ﺍﳍﻤﻢ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﺻﺎﰲ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‬

‫ﺃﺑﻮ ﻧﺰﺍﺭ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺻﺎﰲ ﻣﻮﱃ ﺍﳊﺴﲔ ﺍﻷﺭﻣﻮﻱ ﺍﻟﺘﺎﺟﺮ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺬﻛﺮ ﺍﺳﻢ ﺃﺑﻴﻪ ﺇﻻ ﺑﻜﻨﻴﺘﻪ‪ ،‬ﻟﺌﻼ‬
‫ﻳﻌﺮﻑ ﺃﻧﻪ ﻣﻮﱃ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﺮﻭﻑ ﲟﻠﻚ ﺍﻟﻨﺤﺎﺓ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﻋﺴﺎﻛﺮ ﺍﳊﺎﻓﻆ‪ :‬ﺫﻛﺮ ﱄ ﺃﻧﻪ ﻭﻟﺪ ﺑﺒﻐﺪﺍﺩ‬
‫ﺳﻨﺔ ﺗﺴﻊ ﻭﲦﺎﻧﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﻐﺮﰊ ﺑﺸﺎﺭﻉ ﺩﺍﺭ ﺍﻟﺮﻗﻴﻖ‪ ،‬ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺮﻗﻲ ﺇﱃ ﺟﻮﺍﺭ‬
‫ﺣﺮﻡ ﺍﳋﻼﻓﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﻗﺮﺃ ﺍﻟﻌﻠﻢ ﻭﲣﺮﺝ‪ .‬ﻭﲰﻊ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﺸﺮﻳﻒ ﺃﰊ ﻃﺎﻟﺐ ﺍﻟﺮﻳﻨﱯ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺃﲪﺪ‪،‬‬
‫ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺑﺮﻫﺎﻥ‪ ،‬ﻭﺍﳋﻼﻑ ﻋﻠﻰ ﺃﺳﻌﺪ ﺍﳌﻴﻬﲏ‪ ،‬ﻭﺍﻟﻨﺤﻮ ﻋﻠﻰ ﺃﰊ ﺍﳊﺲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺯﻳﺪ‬
‫ﺍﻷﺳﺘﺮﺍﺑﺎﺫﻱ ﺍﻟﻔﺼﻴﺤﻲ ﻭﻓﺘﺢ ﻟﻪ ﺍﳉﺎﻣﻊ ﻭﺩﺭﺱ‪ ،‬ﰒ ﺳﺎﻓﺮ ﺇﱃ ﺑﻼﺩ ﺧﺮﺍﺳﺎﻥ ﻭﻛﺮﻣﺎﻥ ﻭﻏﺰﻧﺔ‪ ،‬ﻭﺩﺧﻞ ﺇﱃ ﺍﻟﺸﺎﻡ‬
‫ﻭﻗﺪﻡ ﺩﻣﺸﻖ‪ ،‬ﰒ ﺧﺮﺝ ﻣﻨﻬﺎ ﻭﻋﺎﺩ ﺇﻟﻴﻬﺎ ﻭﺍﺳﺘﻮﻃﻨﻬﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ ﻬﺑﺎ‪ ،‬ﰲ ﺗﺎﺳﻊ ﺷﻮﺍﻝ ﺳﻨﺔ ﲦﺎﻥ ﻭﺳﺘﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﲟﻘﱪﺓ ﺍﻟﺒﺎﺏ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻧﺎﻫﺰ ﺍﻟﺜﻤﺎﻧﲔ‪ ،‬ﻭﻛﺎﻥ ﺻﺤﻴﺢ ﺍﻻﻋﺘﻘﺎﺩ ﻛﺮﱘ ﺍﻟﻨﻔﺲ‪ ،‬ﺫﻛﺮ ﱄ‬
‫ﺃﲰﺎﺀ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﻛﺘﺎﺏ ﺍﳊﺎﺩﻱ ﰲ ﺍﻟﻨﺤﻮ ﳎﻠﺪﺗﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻤﺪ ﰲ ﺍﻟﻨﺤﻮ ﳎﻠﺪﺓ ﻭﻫﻮ ﻛﺘﺎﺏ ﻧﻔﻴﺲ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳌﻘﺘﺼﺪ ﰲ ﺍﻟﺘﺼﺮﻳﻒ ﳎﻠﺪﺓ ﺿﺨﻤﺔ‪ ،‬ﻛﺘﺎﺏ ﺃﺳﻠﻮﺏ ﺍﳊﻖ ﰲ ﺗﻌﻠﻴﻞ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺷﻲﺀ ﻣﻦ ﺍﻟﺸﻮﺍﺫ‬
‫ﳎﻠﺪﺗﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺬﻛﺮﺓ ﺍﻟﺴﻔﺮﻳﺔ ﺍﻧﺘﻬﺖ ﺇﱃ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻛﺮﺍﺳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ ﳐﺘﺼﺮ ﳏﺮﺭ‪ ،‬ﻛﺘﺎﺏ ﰲ ﺍﻟﻔﻘﻪ‬
‫ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﲰﺎﻩ ﺍﳊﺎﻛﻢ ﳎﻠﺪﺗﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻘﺎﻣﺎﺕ ﺣﺬﺍ ﺣﺬﻭ ﺍﳊﺮﻳﺮﻱ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ ﳝﺪﺡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﻳﺎ ﻗﺎﺻﺪﹰﺍ ﻳﺜﺮﺏ ﺍﻟﻔﻴﺤﺎﺀ ﻣﺮﲡﻴﹰﺎ ‪ ...‬ﺃﻥ ﻳﺴﺘﺠﲑ ﺑﻌﻠﻴﺎ ﺧﺎﰎ ﺍﻟﺮﺳﻞ‬
‫ﺧﺬ ﻋﻦ ﺃﺧﻴﻚ ﻣﻘﺎ ﹰﻻ ﺇﻥ ﺻﺪﻋﺖ ﺑﻪ ‪ ...‬ﻣﺪﺣﺖ ﰲ ﺁﺧﺮ ﺍﻷﻋﺼﺎﺭ ﻭﺍﻷﻭﻝ‬
‫ﻗﻞ ﻳﺎ ﻣﻦ ﺍﻟﻔﺨﺮ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻓﺈﻥ ‪ ...‬ﺗﺬﻭﻛﺮ ﺍﻟﻔﺨﺮ ﱂ ﻳﺼﺪﻑ ﻭﱂ ﳝﻞ‬
‫ﺻﻴﺖ ﺇﺫﺍ ﻃﻠﺒﺖ ﻏﺎﻳﺎﺗﻪ ﺧﺮﻗﺖ ‪ ...‬ﺳﺒﻌﹰﺎ ﻃﺒﺎﻗﹰﺎ ﻓﺒﺬﺕ ﻛﻞ ﺫﻱ ﺃﻣﻞ‬
‫ﻋﻠﻮﺕ ﻭﺍﺯﺩﺩﺕ ﺣﱴ ﻋﺎﺩ ﻣﻨﺘﺰﺣﹰﺎ ‪ ...‬ﺟﱪﻳﻞ ﻋﻤﺎ ﻟﻪ ﻗﺪ ﻛﺎﻥ ﱂ ﻳﻄﻞ‬
‫ﻭﻋﺪﺕ ﻭﺍﻟﻜﱪ ﻗﺪ ﻧﺎﰱ ﻋﻼﻙ ﻓﻤﺎ ‪ ...‬ﻋﺪﻭﺕ ﺷﻴﻤﺔ ﺳﺒﻂ ﺍﳋﻠﻖ ﻣﺒﺘﻬﻞ‬
‫ﺃﺗﺘﻚ ﻏﺮ ﻗﻮﺍﰲ ﺍﳌﺪﺡ ﺧﺎﺿﻌﺔ ‪ ...‬ﻟﺪﻳﻚ ﻓﺎﻗﺒﻞ ﺛﻨﺎﺀ ﻏﲑ ﻣﻨﺘﺤﻞ‬
‫ﺛﻨﺎﺀ ﻣﻦ ﱂ ﳚﺪ ﻭﺟﻨﺎﺀ ﲢﻤﻠﻪ ‪ ...‬ﺇﻟﻴﻚ ﺃﻭ ﺻﺪ ﺑﺎﻹﻗﺘﺎﺭ ﻋﻦ ﲨﻞ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺣﻨﺎﻧﻴﻚ ﺇﻥ ﺟﺎﺀﺗﻚ ﻳﻮﻣﹰﺎ ﺧﺼﺎﺋﺼﻲ ‪ ...‬ﻭﻫﺎﻟﻚ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻼﻡ ﺍﳌﺴﺨﺮ‬
‫ﻓﺴﻞ ﻣﻨﺼﻔﹰﺎ ﻋﻦ ﺣﺎﻟﱵ ﻏﲑ ﺟﺎﺋﺮ ‪ ...‬ﳜﱪﻙ ﺃﻥ ﺍﻟﻔﻀﻞ ﻟﻠﻤﺘﺄﺧﺮ‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻣﻨﲑ ﻳﻬﺠﻮ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻛﺘﺐ ﺃﺑﻮ ﻧﺰﺍﺭ ﺇﱃ ﺑﻌﺾ ﺍﻟﻘﻀﺎﺓ ﺍﻟﻌﺎﺻﻮﻱ‪:‬‬
‫ﺃﻳﺎ ﻣﻠﻚ ﺍﻟﻨﺤﻮ ﻭﺍﳊﺎﺀ ﻣﻦ ‪ ...‬ﻬﺗﺠﻴﻬﻤﻦ ﲢﺖ ﻗﺪ ﺃﻋﺠﻤﻮﻫﺎ‬
‫ﺃﺍﻧﺎ ﻗﻴﺎﺳﻚ ﻫﺬﺍ ﺍﻟﺬﻱ ‪ ...‬ﻳﻌﺠﻢ ﺃﺷﻴﺎﺀ ﻗﺪ ﺃﻋﺮﺑﻮﻫﺎ‬
‫ﻭﳌﺎ ﺗﺼﻨﻌﺖ ﰲ ﺍﻟﻌﺎﺻﻮﻱ ‪ ...‬ﻏﺪﺍ ﻭﺟﻪ ﺟﻬﻠﻚ ﻓﻴﻪ ﻭﺟﻮﻫﺎ‬
 ‫ﻭﻗﺎﻟﻮﺍ ﻗﻔﺎ ﺍﻟﺸﻴﺦ ﺇﻥ ﺍﳌﻠﻮ ‪ ...‬ﻙ ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﻗﺮﻳﺔ ﺃﻓﺴﺪﻭﻫﺎ‬
‫ﻓﺒﻠﻐﺖ ﺃﺑﻴﺎﺗﻪ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ ﻓﺄﺟﺎﺑﻪ ﺑﺄﺑﻴﺎﺕ ﻣﻨﻬﺎ‪:‬‬
‫ﺃﻳﺎ ﺑﻦ ﻣﻨﲑ ﺣﺴﺒﺖ ﺍﳍﺠﺎ ‪ ...‬ﺀ ﺭﺗﺒﺔ ﻓﺨﺮ ﻓﺒﺎﻟﻐﺖ ﻓﻴﻬﺎ‬
‫ﲨﻌﺖ ﺍﻟﻘﻮﺍﰲ ﻣﻦ ﺫﺍ ﻭﺫﺍ ‪ ...‬ﻭﺃﻓﺴﺪﺕ ﺃﺷﻴﺎﺀ ﻗﺪ ﺃﺻﻠﺤﻮﻫﺎ‬
‫ﻭﰲ ﺁﺧﺮﻫﺎ‪:‬‬
‫ﻓﻘﺎﻟﻮﺍ ﻗﻔﺎ ﺍﻟﺸﻴﺦ ﺇﻥ ﺍﳌﻠﻮ ‪ ...‬ﻙ ﺇﺫﺍ ﺃﺧﻄﺄﺕ ﺳﻮﻗﺔ ﺃﺩﺑﻮﻫﺎ‬
‫ﻗﺎﻝ ﺍﻟﺒﻠﻄﻲ‪ :‬ﻛﺎﻥ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ ﻗﺪﻡ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﻬﺠﺎﻩ ﺛﻼﺛﺔ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺍﺑﻦ ﻣﻨﲑ ﻭﺍﻟﻘﻴﺴﻮﺍﱐ ﻭﺍﻟﺸﺮﻳﻒ‬
‫ﺍﻟﻮﺍﺳﻄﻲ‪ .‬ﻭﺍﺳﺘﺨﻒ ﺑﻪ ﺍﺑﻦ ﺍﻟﺼﻮﰲ ﻭﱂ ﻳﻮﻓﻪ ﻗﺪﺭ ﻣﺪﺣﻪ‪ ،‬ﻓﻌﺎﺩ ﺇﱃ ﺍﳌﻮﺻﻞ ﻭﻣﺪﺡ ﲨﺎﻝ ﺍﻟﺪﻱ ﻭﲨﺎﻋﺔ ﻣﻦ‬
‫ﺭﺅﺳﺎﺋﻬﺎ ﻭﻗﻀﺎﻬﺗﺎ‪ .‬ﻓﻠﻤﺎ ﻧﺒﺖ ﺑﻪ ﺍﳌﻮﺻﻞ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻟﻮ ﺭﺟﻌﺖ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺭﺟﻊ ﺇﱃ ﺍﻟﺸﺎﻡ ﺇﻻ ﺃﻥ‬
‫ﳝﻮﺕ ﺍﺑﻦ ﺍﻟﺼﻮﰲ‪ ،‬ﻭﺍﺑﻦ ﻣﻨﲑ‪ ،‬ﻭﺍﻟﻘﻴﺴﺮﺍﱐ‪ ،‬ﻭﺍﻟﺸﺮﻳﻒ ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﻓﻘﺘﻞ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﻭﻣﺎﺕ ﺍﺑﻦ ﻣﻨﲑ‬
‫ﻭﺍﻟﻘﻴﺴﺮﺍﱐ ﰲ ﻣﺪﺓ ﺳﻨﺔ‪ ،‬ﻭﻣﺎﺕ ﺍﻟﺼﻮﰲ ﺑﻌﺪﻫﻢ ﺑﺄﺷﻬﺮ‪.‬‬

‫ﻭﺣﺪﺛﲏ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ .‬ﻳﻌﻴﺶ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﻳﻌﻴﺶ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﺑﻠﻐﲏ ﺃﻧﻪ ﻛﺎﻥ ﳌﻠﻚ ﺍﻟﻨﺤﺎﺓ ﻏﻼﻡ ﻭﻛﺎﻥ‬
‫ﺳﻲﺀ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻗﻠﻴﻞ ﺍﳌﺒﺎﻻﺓ ﲟﻮﻻﻩ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻓﺄﺭﺳﻠﻪ ﻳﻮﻣﹰﺎ ﰲ ﺷﻐﻞ ﻟﻴﺘﻌﺠﻠﻪ ﰲ ﺇﳒﺎﺯﻩ‪ ،‬ﻓﺄﺑﻄﺄ ﻓﻴﻪ ﻏﺎﻳﺔ‬
‫ﺍﻹﺑﻄﺎﺀ‪ ،‬ﰒ ﺟﺎﺀ ﺑﻌﺬﺭ ﻏﲑ ﲨﻴﻞ‪ ،‬ﻭﻛﺎﻥ ﳛﻀﺮ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺪﻗﺎﺋﻪ ﻭﺍﻟﺘﻼﻣﺬﺓ‪ ،‬ﻓﻐﻀﺐ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ‬
‫ﻭﺧﺮﺝ ﻋﻦ ﺣﺪ ﺍﻟﻮﻗﺎﺭ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻠﺘﺰﻣﻪ ﻭﻳﺘﻮﺧﺎﻩ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻭﻳﻠﻚ ﺃﺧﱪﻱ‪ ،‬ﻣﺎ ﺳﺒﺐ ﻗﻠﺔ ﻣﺒﺎﻻﺗﻚ ﰊ‪،‬‬
‫ﻭﺍﻃﺮﺍﺣﻚ ﻟﻘﺒﻮﻝ ﺃﻭﺍﻣﺮﻱ؟ ﺃﻧﻜﺘﻚ ﻗﻂ؟ ﻓﺒﺎﺩﺭ ﺍﻟﻐﻼﻡ ﻭﻗﺎﻝ‪ :‬ﻻ ﻭﺍﷲ ﻳﺎ ﻣﻮﻻﻱ‪ ،‬ﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﺗﻔﻌﻞ ﺫﻟﻚ ﰊ‪،‬‬
‫ﻓﺈﻧﻚ ﺃﺟﻞ ﻣﻦ ﺫﻟﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻳﻠﻚ‪ ،‬ﻓﻨﻜﺘﲏ ﻗﻂ؟ ﻓﺤﺮﻙ ﺍﻟﻐﻼﻡ ﺭﺃﺳﻪ ﻣﺘﻌﺠﺒﹰﺎ ﻣﻦ ﻛﻼﻣﻪ ﻭﺳﻜﺖ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﻭﻳﻠﻚ ﺃﺩﺭﻛﲏ ﺑﺎﳉﻮﺍﺏ‪ ،‬ﻫﺬﺍ ﻣﻮﺿﻊ ﺍﻟﺴﻜﻮﺕ؟ ‪ -‬ﻻ ﺭﻋﺎﻙ ﺍﷲ ‪ -‬ﻳﺎ ﺍﺑﻦ ﺍﻟﻔﺎﻋﻠﺔ‪ ،‬ﻋﺠﻞ‪ ،‬ﻗﻞ ﻣﺎ ﻋﻨﺪﻙ ﻗﻞ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻻ ﻭﺍﷲ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺍﻟﺴﺒﺐ ﰲ ﺃﻙ ﻻ ﺗﻘﺒﻞ ﻗﻮﱄ‪ ،‬ﻭﻻ ﺗﺴﺮﻉ ﰲ ﺣﺎﺟﱵ؟ ﻓﻘﺎﻝ ﻟﻪ ﺇﻥ ﻛﺎﻥ ﺳﺒﺐ‬
‫ﺍﻻﻧﺒﺴﺎﻁ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻫﺬﻳﻦ‪ ،‬ﻓﺄﻋﺪﻙ ﺃﻻ ﺃﻋﻮﺩ ﺇﱃ ﻣﺎ ﺗﻜﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪ :‬ﺃﻗﺎﻡ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ ﺑﺎﻟﺸﺎﻡ ﰲ ﺭﻋﺎﻳﺔ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ﺑﻦ ﺯﻧﻜﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻄﺒﻮﻋﹰﺎ ﻣﺘﻨﺎﺳﺐ ﺍﻷﺣﻮﺍﻝ‬
‫ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﳛﻜﻢ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺘﻤﻴﺰ ﲝﻜﻢ ﻣﻠﻚ ﻓﻴﻘﻴﻞ ﻭﻻ ﻳﺴﺘﻘﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻫﻞ ﺳﻴﺒﻮﻳﻪ ﺇﻻ ﻣﻦ ﺭﻋﻴﱵ؟ ﻭﻟﻮ‬
‫ﻋﺎﺵ ﺍﺑﻦ ﺟﲏ ﱂ ﻳﺴﻊ ﺇﻻ ﲪﻞ ﻏﺎﺷﻴﱵ‪ ،‬ﻣﺮ ﺍﻟﺸﻜﻴﻤﺔ‪ ،‬ﺣﻠﻮ ﺍﻟﺸﻴﻤﺔ‪ ،‬ﻳﻀﻢ ﻳﺪﻩ ﻋﻠﻰ ﺍﳌﺎﺋﺔ ﻭﺍﳌﺎﺋﺘﲔ ﻭﳝﺸﻲ ﻭﻫﻮ‬
‫ﻣﻨﻬﺎ ﺻﻔﺮ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻣﻮﻟﻊ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﳊﻼﻭﺍﺕ ﺍﻟﺴﻜﺮﻳﺔ‪ ،‬ﻭﺇﻫﺪﺍﺋﻬﺎ ﺇﱃ ﺟﲑﺍﻧﻪ ﻭﺇﺧﻮﺍﻧﻪ‪ ،‬ﻣﻐﺮﻯ ﺑﺈﺣﺴﺎﻩ ﺇﱃ‬
‫ﺧﻠﺼﺎﻧﻪ ﻭﺧﻼﻧﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪ :‬ﺃﺫﻛﺮﻩ ﻭﻗﺪ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﺧﻠﻌﺔ ﻣﺼﺮﻳﺔ‪ ،‬ﻭﺟﺎﺋﺰﺓ ﺳﻨﻴﺔ‪ ،‬ﻓﺄﺧﺮﺝ ﺍﻟﻘﻤﻴﺺ ﺍﻟﺪﺑﻴﻘﻲ‬
‫ﺇﱃ ﺍﻟﺴﻮﻕ‪ ،‬ﻓﺒﻠﻎ ﺩﻭ ﻋﺸﺮﺓ ﺩﻧﺎﻧﲑ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﻮﻟﻮﺍ‪ :‬ﻫﺬﺍ ﻗﻤﻴﺺ ﻣﻠﻚ ﻛﺒﲑ‪ ،‬ﺃﻫﺪﺍﻩ ﺇﱃ ﻣﻠﻚ ﻛﺒﲑ‪ ،‬ﻟﻴﻌﺮﻑ ﺍﻟﻨﺎﺱ‬
‫ﻗﺪﺭﻩ‪ ،‬ﻓﻴﺤﻠﺒﻮﺍ ﻋﻠﻴﻪ ﺍﻟﺒﺪﺭ ﻋﻠﻰ ﺍﻟﺒﺪﺍﺭ‪ ،‬ﻭﻟﻴﺠﻠﻮﺍ ﻗﺪﺭﻩ ﰲ ﺍﻷﻗﺪﺍﺭ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺣﻖ ﺇﺫﺍ ﺟﻬﻠﻮﺍ ﺣﻘﻪ‪ ،‬ﻭﺗﻨﻜﺒﻮﺍ‬
‫ﻓﻴﻪ ﺳﺒﻞ ﺍﻟﻮﺍﺟﺐ ﻭﻃﺮﻗﻪ‪.‬‬
‫ﻭﻣﻦ ﻇﺮﻳﻒ ﻣﺎ ﳛﻜﻰ ﻋﻦ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ‪ :‬ﺃﻥ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩﹰﺍ ﺧﻠﻊ ﻋﻠﻴﻪ ﺧﻠﻌﺔ ﺳﻨﻴﺔ‪ ،‬ﻭﻧﺰﻝ ﻟﻴﻤﻀﻲ ﺇﱃ ﻣﻨﺰﻟﻪ‪.‬‬
‫ﻼ ﻗﺪ ﻋﻠﻢ ﺗﻴﺴﹰﺎ ﻟﻪ ﺍﺳﺘﺨﺮﺍﺝ ﺍﳋﺒﺎﻳﺎ ﻭﺗﻌﺮﻳﻔﻪ ﻣﺎ ﻳﻘﻮﻝ‬
‫ﻓﺮﺃﻯ ﺣﻠﻘﺔ ﻋﻈﻴﻤﺔ ﻓﻤﺎﻝ ﺇﻟﻴﻬﺎ ﻟﻴﻨﻈﺮ ﻣﺎ ﻫﻲ؟ ﻓﻮﺟﺪ ﺭﺟ ﹰ‬
 ‫ﻟﻪ ﻣﻦ ﻏﲑ ﺇﺷﺎﺭﺓ‪ ،‬ﻓﻠﻤﺎ ﻭﻗﻒ ﻋﻠﻴﻪ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻟﺬﻟﻚ ﺍﻟﺘﻴﺲ‪ :‬ﰲ ﺣﻠﻘﱵ ﺭﺟﻞ ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ‪،‬‬
‫ﺷﺎﺋﻊ ﺍﻟﺬﻛﺮ ﻣﻠﻚ ﰲ ﺯﻱ ﺳﻮﻗﺔ‪ ،‬ﺃﻋﻠﻢ ﺍﻻﺱ‪ ،‬ﻭﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﲨﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺄﺭﱐ ﺇﻳﺎﻩ‪ ،‬ﻓﺸﻖ ﺫﻟﻚ ﺍﻟﺘﻴﺲ‬
‫ﺍﳊﻠﻘﺔ‪ ،‬ﻭﺧﺮﺝ ﺣﱴ ﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻓﻠﻢ ﻳﺘﻤﺎﻟﻚ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ ﺃﻥ ﺧﻠﻊ ﺗﻠﻚ ﺍﳋﻠﻌﺔ‪ ،‬ﻭﻭﻫﺒﻬﺎ‬
‫ﻟﺼﺎﺣﺐ ﺍﻟﺘﻴﺲ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻓﻌﺎﺗﺒﻪ ﻭﻗﺎﻝ‪ :‬ﺍﺳﺘﺨﻔﻔﺖ ﲞﻠﻌﺘﻨﺎ ﺣﱴ ﻭﻫﺒﺘﻬﺎ ﻣﻦ ﻃﺮﻗﻲ؟ ﻓﻘﺎﻝ ﻳﺎ‬
‫ﻣﻮﻻﻧﺎ‪ :‬ﻋﺬﺭﻱ ﰲ ﺫﻟﻚ ﻭﺍﺿﺢ‪ ،‬ﻷﻥ ﰲ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎﺋﺔ ﺃﻟﻒ ﺗﻴﺲ‪ ،‬ﻣﺎ ﻓﻴﻬﻢ ﻣﻦ ﻋﺮﻑ ﻗﺪﺭﻱ ﺇﻻ‬
‫ﻫﺬﺍ ﺍﻟﺘﻴﺲ‪ ،‬ﻓﺠﺎﺯﻳﺘﻪ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻓﻀﺤﻚ ﻣﻨﻪ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺳﻜﺖ‪.‬‬
‫ﻭﺣﻜﻲ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﺨﻒ ﺑﺎﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻜﺎﻥ ﺇﺫﺍ ﺫﻛﺮ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻛﻠﺐ ﻣﻦ ﺍﻟﻜﻼﺏ‪ .‬ﻓﻘﺎﻝ ﺭﺟﻞ‬
‫ﻳﻮﻣﹰﺎ‪ :‬ﻓﻠﺴﺖ ﺇﺫﺍ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﺇﳕﺎ ﺃﻧﺖ ﻣﻠﻚ ﺍﻟﻜﻼﺏ‪ ،‬ﻓﺎﺳﺘﺸﺎﻁ ﻏﻀﺒﹰﺎ ﻭﻗﺎﻝ‪ :‬ﺃﺧﺮﺟﻮﺍ ﻋﲏ ﻫﺬﺍ ﺍﻟﻔﻀﻮﱄ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﺩﺧﻞ ﺃﺑﻮ ﻧﺰﺍﺭ ﺑﻼﺩ ﻏﺰﻧﺔ ﻭﻛﺮﻣﺎﻥ‪ ،‬ﻭﻟﻘﻲ ﺍﻷﻛﺎﺑﺮ‪ ،‬ﻭﺗﻠﻘﻰ ﻣﻮﺭﺩﻩ ﺑﺎﻹﻛﺮﺍﻡ‪ ،‬ﻭﱂ ﻳﺪﺧﻞ ﺑﻼﺩ‬
‫ﺧﺮﺍﺳﺎﻥ ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﻛﺮﻣﺎﻥ‪ ،‬ﻭﺧﺮﺝ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺸﺎﻡ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺮﺃﺕ ﻓﻴﻤﺎ ﻛﺘﺒﺘﻪ ﺑﻮﺍﺳﻂ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﻋﻤﻦ‬
‫ﲰﻌﺘﻪ ﻷﰊ ﻧﺰﺍﺭ ﺍﻟﻨﺤﻮﻱ‪:‬‬
‫ﺃﺭﺍﺟﻊ ﱄ ﻋﻴﺸﻲ ﺍﻟﻔﺎﺭﻁ ‪ ...‬ﺃﻡ ﻫﻮ ﻋﲏ ﻧﺎﺯﺡ ﺷﺎﺣﻂ؟؟‬
‫ﺃﻻ ﻭﻫﻞ ﺗﺴﻌﻔﲏ ﺃﻭﺑﺔ ‪ ...‬ﻳﺴﻤﻮ ﻬﺑﺎ ﳒﻢ ﺍﳌﲎ ﺍﳍﺎﺑﻂ؟‬
‫ﺃﺭﻓﻞ ﰲ ﻣﺮﻁ ﺍﺭﺗﻴﺎﺡ ﻭﻫﻞ ‪ ...‬ﻳﻄﺮﻕ ﲰﻌﻲ ﻫﺬﻩ ﻭﺍﺳﻂ؟‬
‫ﻳﺎ ﺯﻣﲏ ﻋﺪ ﱄ ﻓﻘﺪ ﺭﻋﺘﲏ ‪ ...‬ﺣﱴ ﻋﺮﺍﱐ ﺷﻴﱯ ﺍﻟﻮﺍﺧﻂ‬
‫ﻛﻢ ﺃﻗﻄﻊ ﺍﻟﺒﻴﺪﺍﺀ ﰲ ﻟﻴﻠﺔ ‪ ...‬ﻳﻘﺒﺾ ﻇﻠﻲ ﺧﻮﻓﻬﺎ ﺍﻟﺒﺎﺳﻂ؟‬
‫ﺃﺃﺭﻗﺐ ﺍﻟﺮﺍﺣﺔ ﺃﻡ ﻻ ﻭﻫﻞ ‪ ...‬ﻳﻌﺪﻝ ﻳﻮﻣﹰﺎ ﺩﻫﺮﻱ ﺍﻟﻘﺎﺳﻂ؟؟‬
‫ﺃﻳﺎ ﺫﻭﻱ ﻭﺩﻱ ﺃﻣﺎ ﺍﺷﺘﻘﺘﻢ ‪ ...‬ﺇﱃ ﺇﻣﺎﻡ ﺟﺄﺷﻪ ﺭﺍﺑﻂ؟‬
‫ﻭﻫﻞ ﻋﻬﻮﺩﻱ ﻋﻨﺪﻛﻢ ﻏﻀﺔ ‪ ...‬ﺃﻡ ﺃﻧﺎ ﰲ ﻇﲏ ﺇﺫﹰﺍ ﻏﺎﻟﻂ؟‬
‫ﻟﻴﻬﻨﻜﻢ ﻣﺎ ﻋﺸﺘﻢ ﻭﺍﺳﻂ ‪ ...‬ﺇﱐ ﻟﻜﻢ ﻳﺎ ﺳﺎﺩﰐ ﻏﺎﺑﻂ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﺍﳉﻴﺶ ﻭﺍﻟﱪﻡ ﺍﻟﻜﺜﲑ ‪ ...‬ﻣﻨﻈﻮﻡ ﺫﻟﻚ ﻭﺍﻟﻨﺜﲑ‬
‫ﻭﺩﺧﺎﻥ ﻋﻮﺩ ﺍﳍﻨﺪ ﻭﺍﻟﺶ ‪ ...‬ﻣﻊ ﺍﳌﻜﻔﺮ ﻭﺍﻟﻌﺒﲑ‬
‫ﻭﺭﺷﺎﺵ ﻣﺎﺀ ﺍﻟﻮﺭﺩ ﻗﺪ ‪ ...‬ﻋﺮﻓﺖ ﺑﻪ ﺗﻠﻚ ﺍﻟﻨﺤﻮﺭ‬
‫ﻭﻣﺜﺎﻟﺚ ﺍﻟﻌﻴﺪﺍﻥ ﻳﺲ ‪ ...‬ﻋﺪ ﺟﺴﻬﺎ ﰈ ﻭﺯﻳﺮ‬

‫ﻭﲣﺎﻓﻖ ﺍﻟﻨﺎﻳﺎﺕ ﻳﺦ ‪ ...‬ﻓﻖ ﺑﻴﻨﻬﺎ ﺍﻟﻄﺒﻞ ﺍﻟﻘﺼﲑ‬

‫ﻭﺍﻟﺸﺮﺏ ﺑﺎﻟﻘﺪﺡ ﺍﻟﺼﻎ ‪ ...‬ﻳﺮ ﳛﺜﻪ ﺍﻟﻘﺪﺡ ﺍﻟﻜﺒﲑ‬
‫ﺃﺣﻈﻰ ﻟﺪﻱ ﻣﻦ ﺍﻷﺑﺎ ‪ ...‬ﻏﺮ ﻭﺍﳊﺪﺍﺓ ﻬﺑﺎ ﺗﺴﲑ‬
‫ﻟﻠﻌﺒﺪ ﺃ ﻳﻠﺘﺬ ﰲ ‪ ...‬ﺩﻧﻴﺎﻩ ﻭﺍﷲ ﺍﻟﻐﻔﻮﺭ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
 ‫ﻳﺎ ﺑﻦ ﺍﻟﺬﻳﻦ ﺗﺮﻓﻌﻮﺍ ﰲ ﳎﺪﻫﻢ ‪ ...‬ﻭﻋﻠﺖ ﺃﺧﺎﻣﺼﻬﻢ ﻓﺮﻭﻉ ﴰﺎﻡ‬
‫ﺃﻧﺎ ﻋﺎﱂ ﻣﻠﻚ ﺑﻜﺴﺮ ﺍﻟﻼﻡ ﻑ ‪ ...‬ﳝﺎ ﺃﺩﻋﻴﻪ ﻻ ﺑﻔﺘﺢ ﺍﻟﻼﻡ‬
‫ﺃﻧﺸﺪﱐ ﻋﻔﻴﻒ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺍﻟﺰﺍﻛﻲ ﺑﻦ ﺃﰊ ﺍﻟﻔﻮﺍﺭﺱ‪،‬‬
‫ﺍﻟﺴﻠﻤﻲ ﺍﳊﺮﺍﱐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺏ ﺍﻟﺼﻴﻔﻲ ﺍﻟﺪﻣﺸﻘﻲ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﻓﺘﻴﺎﻥ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻓﺘﻴﺎﻥ ﺍﻷﺳﺪﻱ ﺍﻟﻨﺤﻮﻱ ﰲ‬
‫ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻗﺪ ﻋﻀﺖ ﻳﺪ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ ﺳﻨﻮﺭ ﻓﺮﺑﻄﻬﺎ ﲟﻨﺪﻳﻞ ﻋﻈﻴﻢ‪:‬‬
‫ﻋﺘﺒﺖ ﻋﻠﻰ ﻗﻂ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ ‪ ...‬ﻭﻗﻠﺖ‪ :‬ﺃﺗﻴﺖ ﺑﻐﲑ ﺍﻟﺼﻮﺍﺏ‬
‫ﻋﻀﻀﺖ ﻳﺪﹰﺍ ﺧﻠﻘﺖ ﻟﻠﺪﻯ ‪ ...‬ﻭﺑﺚ ﺍﻟﻌﻠﻮﻡ ﻭﺿﺮﺏ ﺍﻟﺮﻗﺎﺏ‬
‫ﻓﺄﻋﺮﺽ ﻋﲏ ﻭﻗﺎﻝ ﺍﺗﺌﺪ ‪ ...‬ﺃﱄ ﺍﻟﻘﻄﺎﻁ ﺃﻋﺎﺩﻱ ﺍﻟﻜﻼﺏ؟‬
‫ﻗﺎﻝ‪ :‬ﻓﺒﻠﻐﺘﻪ ﺍﻷﺑﻴﺎﺕ ﻓﻐﻀﺐ ﻣﻨﻬﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺪﺭ ﻣﻦ ﻗﺎﺋﻠﻬﺎ؟ ﰒ ﺑﻠﻐﻪ ﺃﻧﲏ ﻗﻠﺘﻬﺎ ﻭﺑﻠﻐﲏ ﺫﻟﻚ ﻓﺎﻧﻘﻄﻌﺖ ﻋﻨﻪ‬
‫ﺣﻴﺎﺀ ﻣﺪﺓ‪ ،‬ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ ﺷﻌﺮﹰﺍ ﺃﻋﺘﺬﺭ ﺇﻟﻴﻪ‪ ،‬ﻓﻜﺘﺐ ﺇﱄ‪:‬‬
‫ﻳﺎ ﺧﻠﻴﻠﻲ ﻧﻠﺘﻤﺎ ﺍﻟﻨﻌﻤﺎﺀ ‪ ...‬ﻭﺗﺴﻨﻤﺘﻤﺎ ﺍﻟﻌﻼ ﻭﺍﻟﻌﻼﺀ‬
‫ﺃﳌﻤﺎ ﺑﺎﻟﺸﺎﻏﻮﺭ ﻭﺍﳌﺴﺠﺪ ﺍﳌﻌﻢ ‪ ...‬ﻭﺭ ﻭﺍﺳﺘﻤﻄﺮﺍ ﺑﻪ ﺍﻷﻧﻮﺍﺀ‬
‫ﻭﺍﻣﻨﺤﺎ ﺻﺎﺣﱯ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ‪ ...‬ﻛﻞ ﻳﻮﻡ ﲢﻴﺔ ﻭﺛﻨﺎﺀ‬
‫ﰒ ﻗﻮﻻ ﻟﻪ ﺍﻋﺘﱪﻧﺎ ﺍﻟﺬﻱ ﻓﻪ ‪ ...‬ﺕ ﺑﻪ ﻣﺎﺩﺣﹰﺎ ﻭﻛﺎﻥ ﻫﺠﺎﺀ‬
‫ﻭﻗﺒﻠﻨﺎ ﻓﻴﻪ ﺍﻋﺘﺬﺍﺭﻙ ﻋﻤﺎ ‪ ...‬ﻗﺎﻟﻪ ﺍﳉﺎﻫﻠﻮﻥ ﻋﻨﻚ ﺍﻓﺘﺮﺍﺀ‬
‫ﺍﻟﺸﺎﻏﻮﺭ ﳏﻠﺔ ﺑﺪﻣﺸﻖ ﺑﺎﻟﺒﺎﺏ ﺍﻟﺼﻐﲑ‪ .‬ﻭﻗﺎﻝ ﻓﺘﻴﺎﻥ ﺍﺑﻦ ﺍﳌﻌﻠﻢ ﺍﻟﺪﻣﺸﻘﻲ‪ :‬ﺭﺃﻳﺖ ﺃﺑﺎ ﻧﺰﺍﺭ ﰲ ﺍﻟﻨﻮﻡ ﺑﻌﺪ ﻣﻮﺗﻪ‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻣﺎ ﻓﻌﻞ ﺍﷲ ﺑﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺸﺪﺗﻪ ﻗﺼﻴﺪﺓ ﻣﺎ ﰲ ﺍﳉﻨﺔ ﻣﺜﻠﻬﺎ‪ ،‬ﻓﺘﻌﻠﻖ ﲝﻔﻈﻲ ﻣﻨﻬﺎ ﺃﺑﻴﺎﺕ ﻭﻫﻲ‪:‬‬
‫ﻳﺎ ﻫﺬﻩ ﺃﻗﺼﺮﻱ ﻋﻦ ﺍﻟﻌﺬﻝ ‪ ...‬ﻓﻠﻴﺲ ﰲ ﺍﳊﻖ ﻭﻳﻚ ﻣﻦ ﻗﺒﻞ‬
‫ﻳﺎ ﺭﺏ ﻫﺎ ﻗﺪ ﺃﺗﻴﺖ ﻣﻌﺘﺮﻓﹰﺎ ‪ ...‬ﲟﺎ ﺟﻨﺘﻪ ﻳﺪﺍﻱ ﻣﻦ ﺯﻟﻞ‬
‫ﻣﻶﻥ ﻛﻒ ﺑﻜﻞ ﻣﺄﲦﺔ ‪ ...‬ﺻﻔﺮ ﻳﺪ ﻣﻦ ﳏﺎﺳﻦ ﺍﻟﻌﻤﻞ‬
‫ﻓﻜﻴﻒ ﺃﺧﺸﻰ ﻧﺎﺭﹰﺍ ﻣﺴﻌﺮﺓ ‪ ...‬ﻭﺃﻧﺖ ﻳﺎ ﺭﺏ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﱄ‬
‫ﻗﺎﻝ‪ :‬ﻓﻮﺍﷲ ﻣﻨﺬ ﻓﺮﻏﺖ ﻣﻦ ﺇﻧﺸﺎﺩﻫﺎ ﻣﺎ ﲰﻌﺖ ﺣﺴﻴﺲ ﺍﻷﺭﺽ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪،‬ﺍﻷﺻﺒﻬﺎﱐ‬

‫ﺍﳌﻌﺮﻭﻑ ﺑﻠﻐﺪﺓ ﻭﻟﻜﺬﺓ‪ ،‬ﺃﻳﻀﹰﺎ ﺍﻷﺻﺒﻬﺎﱐ ﺃﺑﻮ ﻋﻠﻲ‪ ،‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﻛﺎﻥ ﺟﻴﺪ ﺍﳌﻌﺮﻓﺔ ﺑﻔﻨﻮ ﺍﻷﺩﺏ‪ ،‬ﺣﺴﻦ ﺍﻟﻘﻴﺎﻡ‬
‫ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻣﻮﻓﻘﹰﺎ ﰲ ﻛﻼﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻃﺒﻘﺔ ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﻟﺪﻳﻮﺭﻱ‪ ،‬ﻣﺸﻴﺎﺧﻬﻤﺎ‬
‫ﺳﻮﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻨﺎﻗﻀﺎﺕ ﻗﺎﻝ ﲪﺰﺓ ﺑﻦ ﺣﺴﻦ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﻛﺘﺎﺏ ﺃﺻﺒﻬﺎﻥ‪ :‬ﻭﻗﺪﻡ ﻋﻠﻰ ﺍﺏ ﺭﺳﺘﻢ‬
‫ﺍﻟﺪﳝﲑﻱ ﻣﻦ ﺳﺎﻣﺮﹰﺍ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻏﻴﺚ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻭﻛﺎﻥ ﺃﺻﺒﻬﺎﻧﻴﺎﹰ‪ ،‬ﻓﺨﺮﺝ ﰲ ﺻﻐﺮﻩ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻓﱪﻉ ﰲ ﻋﻠﻢ‬
‫ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻮ ﺟﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻔﻘﻴﻪ‪ .‬ﻭﺭﻭﻯ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﺃﰊ ﺯﻳﺪ‪ ،‬ﻭﻗﺪﻡ ﺍﳋﺼﻴﺐ ﺑﻦ ﺃﺳﻠﻢ‬
‫ﺍﻟﺒﺎﻫﻠﻲ ﺻﺎﺣﺐ ﺍﻷﺻﻤﻌﻲ ﻭﺭﻭﻯ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻏﻴﺚ‪ ،‬ﻭﺃﰊ ﻋﻤﺮ ﺍﳋﺮﻗﻲ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﻗﺪﻡ‬
‫ﺃﺻﺒﻬﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻋﻦ ﺍﻟﺒﺎﻫﻠﻲ ﺻﺎﺣﺐ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻋﻦ ﺍﻟﻜﺮﻣﺎﱐ ﺻﺎﺣﺐ ﺍﻷﺧﻔﺶ‪ :‬ﺃﺧﺬ ﺃﺑﻮ‬
 ‫ﻋﻠﻲ ﻟﻐﺪﺓ ﻋﻠﻢ ﺍﻟﻠﻐﺔ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻠﻲ ﳛﻀﺮ ﳎﻠﺲ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﻳﻜﺘﺐ ﻋﻨﻪ‪ ،‬ﰒ ﺧﺎﻟﻔﻪ ﻭﻗﻌﺪ ﻋﻨﻪ‪ ،‬ﻭﺟﻌﻞ‬
‫ﻳﻨﻘﺾ ﻋﻠﻴﻪ ﻣﺎ ﳝﻠﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﲪﺰﺓ‪ :‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﰲ ﺃﺻﺒﻬﺎﻥ‪ - ،‬ﻭﺻﺎﺭ ﻓﻴﻬﺎ ﺭﺋﻴﺴﹰﺎ ﻳﺆﺧﺬ ﻋﻨﻪ ‪ -‬ﲨﺎﻋﺔ‪ :‬ﻣﻨﻬﻢ ﺃﺑﻮ ﻋﻠﻲ‬
‫ﻟﻐﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﺭﺃﺳﹰﺎ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﻨﺤﻮ‪ .‬ﺣﻔﻆ ﰲ ﺻﻐﺮﻩ ﻛﺘﺐ ﺃﰊ ﺯﻳﺪ‪ ،‬ﻭﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﺍﻷﺻﻤﻌﻲ‪،‬‬
‫ﰒ ﺗﺘﺒﻊ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﺎﻣﺘﺤﻦ ﻬﺑﺎ ﺍﻷﻋﺮﺍﺏ ﺍﻟﻮﺍﻓﺪﻳﻦ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻔﺪﻭﻥ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺃﺑﺎﻥ‪ ،‬ﻓﻴﻀﺮﺑﻮﻥ‬
‫ﺧﻴﻤﻬﻢ ﺑﻔﺎﺀ ﺩﺍﺭﻩ‪ ،‬ﰲ ﺑﺎﻍ ﺳﻠﻢ ﺑﻦ ﻋﻮﺩ‪ ،‬ﻭﻳﻘﺼﺪﻫﻢ ﺃﺑﻮ ﻋﻠﻲ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻓﻴﻠﻘﻲ ﻋﻠﻴﻬﻢ ﻣﺴﺎﺋﻞ ﺷﻜﻮﻛﻪ ﻣﻦ‬
‫ﻛﺘﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺛﺒﺖ ﺗﻠﻚ ﺍﻷﻭﺻﺎﻑ ﻋﻦ ﺃﻟﻔﺎﻇﻬﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﲰﺎﻩ ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ‪ .‬ﰒ ﱂ ﻳﻚ ﻟﻪ ﰲ ﺁﺧﺮ‬
‫ﺃﻳﺎﻣﻪ ﻇﲑ ﺑﺎﻟﻌﺮﺍﻕ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﻫﺬﺍ ﻛﺘﺎﺏ ﻛﺒﲑ‪ ،‬ﻳﻘﻮﻡ ﺑﺈﺯﺍﺀ ﻛﻞ ﻣﺎ ﺧﺮﺝ ﺇﱃ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﺘﺐ ﺃﰊ‬
‫ﺯﻳﺪ ﰲ ﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺼﻐﺎﺭ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﻛﺘﺐ‬
‫ﺃﺧﺮ ﻛﺜﲑﺓ ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻟﻪ ﺭﺩﻭﺩ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻋﻠﻰ ﺭﻭﺍﺓ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻗﺪ ﲨﻌﻨﺎﻫﺎ ﳓﻦ ﰲ‬
‫ﻛﺘﺎﺏ ﻭﺃﻧﻔﺬﻧﺎﻩ ﺇﱃ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ ‪ -‬ﺭﲪﻪ ﺍﷲ‬

‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺸﻌﺮﺍﺀ ﻗﻀﻪ ﻋﻠﻴﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﺪﻳﻨﻮﺭﻱ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻄﻖ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻟﻌﻰ ﺃﰊ ﻋﺒﻴﺪ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺘﺎﺏ ﻋﻠﻞ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﰲ ﺍﻟﻨﺤﻮ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳍﺸﺎﺷﺔ ﻭﺍﻟﺒﺸﺎﺷﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﻣﻌﺎﻱ ﺍﻟﺒﺎﻫﻠﻲ‪ ،‬ﻛﺘﺎﺏ ﻧﻘﺾ ﻋﻠﻞ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ‬
‫ﻋﻠﻰ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﺃﻓﺮﺩ ﲪﺰﺓ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﻛﺘﺎﺏ ﺃﺻﺒﻬﺎﻥ ﺃﺷﻌﺎﺭﹰﺍ ﻟﻠﻐﺪﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﺫﻫﺐ ﺍﻟﺮﺟﺎﻝ ﺍﳌﻘﺘﺪﻯ ﺑﻔﻌﺎﳍﻢ ‪ ...‬ﻭﺍﳌﻨﻜﺮﻭﻥ ﻟﻜﻞ ﺃﻣﺮ ﻣﻨﻜﺮ‬
‫ﻭﺑﻘﻴﺖ ﰲ ﺧﻠﻒ ﻳﺰﻳﻦ ﺑﻌﻀﻬﻢ ‪ ...‬ﺑﻌﻀﹰﺎ ﻟﻴﺴﺘﺮ ﻣﻌﻮﺭ ﻋﻦ ﻣﻌﻮﺭ‬
‫ﻣﺎ ﺃﻗﺮﺏ ﺍﻷﺷﻴﺎﺀ ﺣﻲ ﻳﺴﻮﻗﻬﺎ ‪ ...‬ﻗﺪﺭ ﻭﺃﺑﻌﺪﻫﺎ ﺇﺫﺍ ﱂ ﺗﻘﺪﺭ‬
‫ﺍﳉﺪ ﺃﻬﻧﺾ ﺑﺎﻟﻔﱴ ﻣﻦ ﻛﺪﻩ ‪ ...‬ﻓﺎﻬﻧﺾ ﲜﺪ ﰲ ﺍﳊﻮﺍﺩﺙ ﺃﻭ ﺫﺭ‬
‫ﻭﺇﺫﺍ ﺗﻌﺴﺮﺕ ﺍﻷﻣﻮﺭ ﻓﺄﺭﺟﻬﺎ ‪ ...‬ﻭﻋﻠﻴﻚ ﺑﺎﻷﻣﺮ ﺍﻟﺬﻱ ﱂ ﻳﻌﺴﺮ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺧﲑ ﺇﺧﻮﺍﻙ ﺍﳌﺸﺎﺭﻙ ﰲ ﺍﳌﺮ ‪ ...‬ﺭ ﻭﺃﻳﻦ ﺍﻟﺸﺮﻳﻚ ﰲ ﺍﳌﺮ ﺃﻳﺎ؟؟‬
‫ﺍﻟﺬﻱ ﺇﻥ ﺷﻬﺪﺕ ﺳﺮﻙ ﰲ ﺍﻟﻖ ‪ ...‬ﻭﻡ ﻭﺇﻥ ﻏﺒﺖ ﻛﺎﻥ ﺃﺫﻧﹰﺎ ﻭﻋﻴﻨﺎ‬
‫ﻣﺜﻞ ﺗﱪ ﺍﻟﻌﻘﻴﺎ ﺇﻥ ﻣﺴﻪ ﺍﻻ ‪ ...‬ﺭ ﺟﻼﻩ ﺍﳉﻼﺀ ﻓﺎﺯﺩﺍﺩ ﺯﻳﻨﺎ‬
‫ﻭﺃﺧﻮ ﺍﻟﺴﻮﺀ ﺇﻥ ﻳﻐﺐ ﻋﻚ ﻳﺴﺒﻊ ‪ ...‬ﻙ ﻭﺇﻥ ﳛﻀﺮ ﻳﻜﻦ ﺫﺍﻙ ﺷﻴﺌﹰﺎ‬
‫ﺟﻴﺒﻪ ﻏﲑ ﻧﺎﺻﺢ ﻭﻣﻨﺎﻩ ‪ ...‬ﺃﻥ ﻳﻌﻴﺐ ﺍﳋﻠﻴﻞ ﺇﻓﻜﺎ ﻭﻣﻴﻨﺎ‬
‫ﻓﺎﺻﺮﻣﻨﻪ ﻭﻻ ﺗﻠﻬﻒ ﻋﻠﻴﻪ ‪ ...‬ﺇﻥ ﺻﺮﻣﹰﺎ ﻟﻪ ﻛﻨﻘﺪﻙ ﺩﻳﻨﺎ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺑﺬﻟﺖ ﻟﻚ ﺍﻟﺼﻔﺎﺀ ﺑﻜﻞ ﺟﻬﺪﻱ ‪ ...‬ﻭﻛﻨﺖ ﻛﻤﺎ ﻫﻮﻳﺖ ﻓﺮﺻﺖ ﻭﺧﺰﺍ‬
 ‫ﺟﺮﺣﺖ ﲟﺪﻳﺔ ﻓﺤﺰﺯﺕ ﺃﻧﻔﻲ ‪ ...‬ﻭﺣﺒﻞ ﻣﻮﺩﰐ ﺑﻴﺪﻳﻚ ﺣﺰﺍ‬
‫ﻓﻠﻢ ﺗﺘﺮﻙ ﺇﱃ ﺻﺤﻞ ﳎﺎﺯﹰﺍ ‪ ...‬ﻭﻻ ﻓﻴﻪ ﳌﻄﻠﺒﻪ ﻣﻬﺰﺍ‬
‫ﺳﺘﻤﻜﺚ ﻧﺎﺩﻣﹰﺎ ﰲ ﺍﻟﻌﻴﺶ ﻣﲏ ‪ ...‬ﻭﺗﻌﻠﻢ ﺃﻥ ﺭﺃﻳﻚ ﻛﺎﻥ ﻋﺠﺰﺍ‬
‫ﻭﺗﺬﻛﺮﱐ ﺇﺫﺍ ﺟﺮﺑﺖ ﻏﲑﻱ ‪ ...‬ﻭﺗﻌﻠﻢ ﺃﻧﲏ ﻟﻚ ﻛﻨﺖ ﻛﻨﺰﺍ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﺮﺯﺑﺎﱐ ﺍﻟﺴﲑﺍﰲ‬

‫ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺳﲑﺍﻑ ﺑﻠﻴﺪ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ﻣﻦ ﺃﺭﺽ ﻓﺎﺭﺱ‪ ،‬ﺭﺃﻳﺘﻪ ﺃﻧﺎ ﻭﺑﻪ ﺃﺛﺮ ﻋﻤﺎﺭﺓ ﻗﺪﳝﺔ‪،‬‬
‫ﻭﺟﺎﻣﻊ ﺣﺴﻦ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺍﻵﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﳋﺮﺍﺏ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﺭﺑﺎﻉ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻣﺎﺕ ‪-‬‬
‫ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺛﺎﱐ ﺭﺟﺐ‪ ،‬ﺳﻨﺔ ﲦﺎﻥ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﺧﻼﻓﺔ ﺍﻟﻄﺎﺋﻊ ﻭﺩﻓﻦ ﰲ ﻣﻘﺎﺑﺮ ﺍﳋﻴﺰﺭﺍﻥ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﳎﻮﺳﻴﹰﺎ ﺍﲰﻪ ﻬﺑﺰﺍﺩ‪ ،‬ﻓﺴﻤﺎﻩ ﺃﺑﻮ ﺳﻌﻴﺪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺳﻌﻴﺪ ﻳﺪﺭﺱ ﺑﺒﻐﺪﺍﺩ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪،‬‬
‫ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﺮﺍﺋﺾ‪ .‬ﻭﻛﺎﻥ ﻗﺪ ﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﻠﻰ ﺃﰊ‬
‫ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺩﺭﺳﺎ ﲨﻴﻌﹰﺎ ﻋﻠﻴﻪ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺍﳌﱪﻣﺎﻥ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻗﺮﺃ‬
‫ﺃﺣﺪﳘﺎ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺩﺭﺱ ﺍﻵﺧﺮ ﻋﻠﻴﻪ ﺍﳊﺴﺎﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻭﻛﺎﻥ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺯﺍﻫﺪﹰﺍ ﻭﺭﻋﺎﹰ‪ ،‬ﱂ ﻳﺄﺧﺬ ﻋﻠﻰ ﺍﳊﻜﻢ ﺃﺟﺮﺍﹰ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻦ ﻛﺘﺐ ﳝﻴﻨﻪ‪،‬‬
‫ﻓﻜﺎﻥ ﻻ ﳜﺮﺝ ﺇﱃ ﳎﻠﺲ ﺍﳊﻜﻢ ﻭﻻ ﺇﱃ ﳎﻠﺲ ﺍﻟﺘﺪﺭﻳﺲ‪ ،‬ﺣﱴ ﻳﻨﺴﺦ ﻋﺸﺮ ﻭﺭﻗﺎﺕ ﻳﺄﺧﺬ ﺃﺟﺮﻬﺗﺎ ﻋﺸﺮﺓ‬
‫ﺩﺭﺍﻫﻢ‪ ،‬ﺗﻜﻮﻥ ﺑﺪﻕ ﺭﻣﺌﻮﻧﺘﻪ‪ ،‬ﰒ ﳜﺮﺝ ﺇﱃ ﳎﻠﺴﻪ‪ .‬ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻣﻨﻬﺎ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻟﺘ ﻮﺣﻴﺪﻱ‪ :‬ﺭﺃﻳﺖ ﺃﺻﺤﺎﺏ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻳﻜﺜﺮﻭﻥ ﺍﻟﻄﻠﺐ ﻟﻜﺘﺎﺏ ﺷﺮﺡ ﺳﻴﺒﻮﻳﻪ ﻭﳚﺘﻬﺪﻭﻥ‬
‫ﰲ ﲢﺼﻴﻠﻪ‪ .‬ﻓﻘﻠﺖ ﳍﻢ‪ :‬ﺇﻧﻜﻢ ﻻ ﺗﺰﺍﻟﻮﻥ ﺗﻘﻌﻮﻥ ﻓﻴﻪ‪ ،‬ﻭﺗﺰﺭﻭﻥ ﻋﻠﻰ ﻣﺆﻟﻒ‪ ،‬ﻓﻤﺎ ﻟﻜﻢ ﻭﻟﻪ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﺮﻳﺪ ﺃﻥ ﻧﺮﺩ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻧﻌﺮﻓﻪ ﺧﻄﺄﻩ ﻓﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻓﺤﺼﻠﻮﻩ ﻭﺍﺳﺘﻔﺎﺩﻭﺍ ﻣﻨﻪ‪ ،‬ﻭﱂ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،‬ﻓﺈﱐ ﱂ ﺃﻧﻘﻞ ﺃﻟﻔﺎﻅ‬
‫ﺍﳋﱪ ﻟﻌﺪﻡ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻗﺮﺃﺗﻪ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻠﻲ ﻭﺃﺻﺤﺎﺑﻪ ﻛﺜﲑﻱ ﺍﳊﺴﺪ ﻷﰊ ﺳﻌﻴﺪ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻔﻀﻠﻮ ﻋﻠﻴﻪ‬
‫ﺍﻟﺮﻣﺎﱐ‪ ،‬ﻓﺤﻜﻰ ﺍﺑﻦ ﺟﲏ ﻋﻦ ﺃﰊ ﻋﻠﻲ‪ :‬ﺃﻥ ﺃﺑﺎ ﺳﻌﻴﺪ ﻗﺮﺃ ﻋﻠﻰ ﺍﺏ ﺍﻟﺴﺮﺍﺝ ﲬﺴﲔ ﻭﺭﻗﺔ ﻣﻦ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ ﰒ‬
‫ﺍﻧﻘﻄﻊ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﻓﻠﻘﻴﺘﻪ ﺑﻌﺪ ﺫﻟﻚ ﻓﻌﺎﺗﺒﺘﻪ ﻋﻠﻰ ﺍﻧﻘﻄﺎﻋﻪ‪ .‬ﻓﻘﺎﻝ ﱄ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻘﺪﻡ ﻣﺎ ﻫﻮ‬
‫ﺃﻫﻢ‪ .‬ﻭﻫﻮ ﻋﻠﻢ ﺍﻟﻮﻗﺖ ﻣﻦ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﻟﺴﻤﺎﻉ ﻣﻦ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻓﻜﺎﻥ ﻳﻠﺰﻡ ﺍﺑﻦ ﺩﺭﻳﺪ ﻭﻣﻦ ﺟﺮﻯ ﳎﺮﺍﻩ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﺴﻤﺎﻉ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻷﺻﻔﻬﺎﱐ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﻳﻬﺠﻮ ﺃﺑﺎ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪:‬‬
‫ﻟﺴﺖ ﺻﺪﺭﹰﺍ ﻭﻻ ﻗﺮﺃﺕ ﻋﻠﻰ ﺻﺪ ‪ ...‬ﺭ ﻭﻻ ﻋﻠﻤﻚ ﺍﻟﺒﻜﻲ ﺑﻜﺎﻑ‬
‫ﻟﻌﻦ ﺍﷲ ﻛﻞ ﺷﻌﺮ ﻭﳓﻮ ‪ ...‬ﻭﻋﺮﻭﺽ ﳚﻲﺀ ﻣﻦ ﺳﲑﺍﻑ‬
‫ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪:‬‬
 ‫ﻗﺎﻝ ﱄ ﺃﺑﻮ ﺃﲪﺪ‪ :‬ﻭﻟﺪ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﺴﲑﺍﻑ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﺑﺘﺪﺃ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺧﺮﺝ ﻋﻨﻬﺎ ﻗﺒﻞ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﻣﻀﻰ ﺇﱃ‬
‫ﻋﻤﺎﻥ ﻓﺘﻔﻘﻪ ﻬﺑﺎ‪ ،‬ﰒ ﻋﺎﺩ ﺇﱃ ﺳﲑﺍﻑ‪ ،‬ﻭﻣﻀﻰ ﺇﱃ ﺍﻟﻌﺴﻜﺮ ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﻣﺪﺓ‪ .‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻬﺑﺎ ﻗﺮﺃ ﻓﻴﻤﺎ ﺃﺣﺴﺐ‬
‫ﻋﻠﻰ ﺍﳌﱪﻣﺎﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻓﻘﻴﻬﹰﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻌﺮﺍﻗﻴﲔ‪ ،‬ﻭﻭﺭﺩ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺨﻠﻒ ﺃﺑﺎ ﳏﻤﺪ ﺑﻦ ﻣﻌﺮﻭﻑ ﻗﺎﺿﻲ‬
‫ﺍﻟﻘﻀﺎﺓ ﻋﻠﻰ ﻗﻀﺎﺀ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺮﻗﻲ‪ ،‬ﻭﻛﺎﻥ ﺃﺳﺘﺎﺫﻩ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﰒ ﺍﺳﺘﺨﻠﻔﻪ ﻋﻠﻰ ﺍﳉﺎﻧﱯ‪ .‬ﻭﻣﻮﻟﺪﻩ ﻗﺒﻞ ﺍﻟﺘﺴﻌﲔ‬
‫ﻭﻣﺎﺋﺘﲔ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺃﻟﻔﺎﺕ ﺍﻟﻘﻄﻊ ﻭﺍﻟﻮﺻﻞ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﻨﺤﻮﻳﲔ ﺍﻟﺒﺼﺮﻳﲔ‪،‬‬
‫ﻛﺘﺎﺏ ﺷﺮﺡ ﻣﻘﺼﻮﺭﺓ ﺍﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻗﻨﺎﻉ ﰲ ﺍﻟﻨﺤﻮ ﱂ ﻳﺘﻢ‪ ،‬ﻓﺘﻤﻤﻪ ﺍﺑﻨﻪ ﻳﻮﺳﻒ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻭﺿﻊ ﺃﰊ‬
‫ﺍﻟﻨﺤﻮ ﰲ ﺍﳌﺰﺍﺑﻞ ﺑﺎﻹﻗﻨﺎﻉ‪ ،‬ﻳﺮﻳﺪ ﺃﻩ ﺳﻬﻠﻪ ﺣﱴ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻣﻔﺴﺮ‪ ،‬ﻛﺘﺎﺏ ﺷﻮﺍﻫﺪ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻮﻗﻒ ﻭﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺻﻨﻌﺔ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺒﻼﻏﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺪﺧﻞ ﺇﱃ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻛﺘﺎﺏ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺣﻴﺎﻥ ﺍﻟﺘﻮﺣﻴﺪﻱ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﰲ ﺗﻘﺮﻳﻆ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﺋﻤﺔ‪،‬‬
‫ﻛﺎﻧﻮﺍ ﻳﻘﺪﻣﻮﻥ ﺍﳉﺎﺣﻆ ﻭﻳﻔﻀﻠﻮﻧﻪ ﻓﻘﺎﻝ‪ :‬ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﺷﻴﺦ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﺇﻣﺎﻡ ﺍﻷﺋﻤﺔ ﻣﻌﺮﻓﺔ ﺑﺎﻟﻨﺤﻮ‬
‫ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﳊﺴﺎﺏ ﻭﺍﳍﻨﺪﺳﺔ‪.‬‬
‫ﺃﻓﱴ ﰲ ﺟﺎﻣﻊ ﺍﻟﺮﺻﺎﻓﺔ ﲬﺴﲔ ﺳﻨﺔ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﻤﺎ ﻭﺟﺪ ﻟﻪ ﺧﻄﺄ‪ ،‬ﻭﻻ ﻋﺜﺮ ﻣﻨﻪ ﻋﻠﻰ ﺯﻟﺔ‪ .‬ﻭﻗﻀﻰ‬
‫ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺷﺮﺡ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﰲ ﺛﻼﺛﺔ ﺁﻻﻑ ﻭﺭﻗﺔ ﲞﻄﻪ ﰲ ﺍﻟﺴﻠﻴﻤﺎﱐ‪ ،‬ﻓﻤﺎ ﺟﺎﺭﺍﻩ ﻓﻴﻪ ﺃﺣﺪ‪ ،‬ﻭﻻ ﺳﺒﻘﻪ ﺇﱃ‬
‫ﲤﺎﻣﻪ ﺇﻧﺴﺎﻥ‪ .‬ﻫﺬﺍ ﻣﻊ ﺍﻟﺜﻘﺔ ﻭﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﺮﻭﺍﻳﺔ‪ .‬ﺻﺎﻡ ﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﺪﻫﻞ ﻛﻠﻪ‪.‬‬
‫ﻗﺎﻝ ﻟﻨﺎ ﺍﻷﻧﺪﻟﺴﻲ‪ :‬ﻓﺎﺭﻗﺖ ﺑﻠﺪﻱ ﰲ ﺃﻗﺼﻰ ﺍﻟﻐﺮﺏ ﻃﻠﺒﹰﺎ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﺍﺑﺘﻐﺎﺀ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻜﻨﺖ ﺇﱃ ﺃﻥ ﺩﺧﻠﺖ‬
‫ﺑﻐﺪﺍﺩ ﻭﺗﻠﻘﻴﺖ ﺃﺑﺎ ﺳﻌﻴﺪ‪ ،‬ﻭﻗﺮﺃﺕ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻧﺎﺩﻣﹰﺎ ﺳﺎﺩﻣﹰﺎ ﰲ ﺍﻏﺘﺮﺍﰊ ﻋﻦ ﺃﻫﻠﻲ ﻭﻭﻃﲏ‪ ،‬ﻣﻦ ﻏﲑ‬
‫ﺟﺪﻭﻯ ﰲ ﻋﻠﻢ ﺃﻭ ﺣﻆ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻠﻤﺎ ﺳﻌﺪﺕ ﺑﺮﺅﻳﺔ ﻫﺬﺍ‪ ،‬ﻋﻠﻤﺖ ﺃﻥ ﺳﻌﻴﻲ ﻗﺮﻥ ﺑﺴﻌﺪﻱ‪ ،‬ﻭﻏﺮﺑﱵ ﺍﺗﺼﻠﺖ‬
‫ﺑﺒﻐﻴﱵ‪ ،‬ﻭﺃﻥ ﻋﻨﺎﺋﻲ ﱂ ﻳﺬﻫﺐ ﻫﺪﺭﺍﹰ‪ ،‬ﻭﺃﻥ ﺭﺟﺎﺋﻲ ﱂ ﻳﻨﻘﻄﻊ ﻳﺄﺳﹰﺎ‪ .‬ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﻋﻠﻲ ﺍﶈﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﻫﻼﻝ ﺍﻟﺼﺎﺑﺊ‪ :‬ﻗﺮﺃﻧﺎ ﻋﻠﻰ ﺃﰊ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﰲ ﻛﺘﺎﺏ ﻣﺎ ﻳﻠﺤﻦ ﻓﻴﻪ ﺍﻟﻌﺎﻣﺔ ﻷﰊ ﺣﺎﰎ‪ :‬ﻫﻮ ﺍﻟﺸﻤﻊ‬
‫ﻣﻔﺘﻮﺡ ﺍﻟﺸﲔ ﻭﺍﳌﻴﻢ‪ .‬ﻓﺴﺄﻟﻨﺎﻩ ﻋﻤﺎ ﳛﻜﻰ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﴰﻊ ﺑﻜﺴﺮ ﺍﻟﺸﲔ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﻌﺎﺝ‬
‫ﻋﻠﻴﻪ‪ .‬ﻗﻠﻨﺎ ﻟﻪ‪ :‬ﻓﻬﻮ ﺻﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﺩﺭﻳﺪ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻫﻮ ﻋﻨﻪ ﲞﻄﻲ ﰲ ﻛﺘﺎﺏ ﺍﳉﻤﻬﺮﺓ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺑﻦ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺲ ﺍﻟﺪﺭﻳﺪﻱ ﺳﺄﻻﱐ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺎﺳﺘﻌﻔﻴﺖ ﻣﻦ ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻟﺌﻼ‬
‫ﺃﻧﺴﺐ ﺇﱃ ﺍﰊ ﺑﻜﺮ ﺣﺮﻓﹰﺎ ﺃﲨﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺧﻼﻓﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﻛﺘﺎﺏ ﳏﺎﺿﺮﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺜﺎﻝ‪ :‬ﻭﺣﻀﺮﺕ ﳎﻠﺲ ﺷﻴﺦ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻗﺮﻳﻊ ﺍﻟﻌﺼﺮ‪ ،‬ﺍﻟﻌﺪﱘ ﺍﳌﺜﻞ‪،‬‬
‫ﺍﳌﻔﻘﻮﺩ ﺍﻟﺸﻜﻞ‪ ،‬ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﻗﺪ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﳊﺴﲔ ﺑﻦ ﻣﺮﺩﻭﻳﻪ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻳﺸﺮﺡ ﻟﻪ ﺗﺮﲨﺔ ﺍﳌﺪﺧﻞ ﺇﱃ‬
‫ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻋﻠﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺻﺮﻑ ﳘﺘﻚ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻧﻚ ﻻ ﺗﺪﺭﻛﻪ ﺇﻻ ﺑﺘﻌﺐ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﻻ‬
‫ﺗﺘﺼﻮﺭﻩ ﺇﻻ ﺑﺎﻻﻋﺘﺰﺍﻝ ﻋﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻓﻘﺎﻝ‪ - :‬ﺃﻳﺪ ﺍﷲ ﺍﻟﻘﺎﺿﻲ ‪ ، -‬ﺃﻧﺎ ﻣﺆﺛﺮ ﻟﺬﻟﻚ‪ ،‬ﻭﻟﻚ ﺍﺧﺘﻼﻝ ﺍﻷﻣﺮ ﻭﻗﺼﻮﺭ‬
‫ﺍﳊﺎﻝ ﳛﻮﻝ ﺑﻴﲏ ﻭﺑﲔ ﻣﺎ ﺃﺭﻳﺪﻩ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻟﻚ ﻋﻴﺎﻝ؟ ﻗﺎﻝ ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﻋﻠﻴﻚ ﺩﻳﻮﻥ؟ ﻗﺎﻝ‪ :‬ﺩﺭﻳﻬﻤﺎﺕ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﻓﺄﻧﺖ ﺭﻳﺢ ﺍﻟﻘﻠﺐ‪ ،‬ﺣﺴﻦ ﺍﳊﺎﻝ‪ ،‬ﻧﺎﻋﻢ ﺍﻟﺒﺎﻝ‪ ،‬ﺍﺷﺘﻐﻞ ﺑﺎﻟﺪﺭﺱ ﻭﺍﳌﺬﺍﻛﺮﺓ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ ﻭﺍﳌﻨﺎﻇﺮﺓ‪ ،‬ﻭﺍﲪﺪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻰ ﺧﻔﺔ ﺍﳊﺎﺫ‪ ،‬ﻭﺣﺴﻦ ﺍﳊﺎﻝ‪ .‬ﻭﺃﻧﺸﺪﻩ‪:‬‬
‫ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻠﻤﺮﺀ ﻣﺎﻝ ﻭﱂ ﻳﻜﻦ ‪ ...‬ﻟﻪ ﻃﺮﻕ ﻳﺴﻌﻰ ﺑﻪ ﺍﻟﻮﻻﺋﺪ‬
 ‫ﻭﻛﺎﻥ ﻟﻪ ﺧﺒﺰ ﻭﻣﻠﺢ ﻓﻔﻴﻬﻤﺎ ‪ ...‬ﻟﻪ ﺑﻠﻐﺔ ﺣﱴ ﲡﻲﺀ ﺍﳌﻮﺍﺋﺪ‬
‫ﻭﻫﻞ ﻫﻲ ﺇﻻ ﺟﻮﻋﺔ ﺇﻥ ﺳﺪﺩﻬﺗﺎ ‪ ...‬ﻓﻜﻞ ﻃﻌﺎﻡ ﺑﲔ ﺟﻨﺒﻴﻚ ﻭﺍﺣﺪ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﻋﻠﻰ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﺍﻟﻜﺎﻣﻞ ﻟﻠﻤﱪﺩ‪ ،‬ﻓﺠﺎﺀﻩ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﻣﺮﺩﻙ ﻭﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺳﺎﻭﺓ‪،‬‬
‫ﻭﺍﺳﺘﻮﻃﻦ ﺑﻐﺪﺍﺩ ﻭﻭﻟﺪ ﻬﺑﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻗﺮﺏ ﻭﻣﻨﺰﻟﺔ ﻣﻦ ﺃﰊ ﺳﻌﻴﺪ ﻳﻮﺟﺐ ﺣﻘﻪ ﻭﻳﺮﻋﺎﻩ ﻟﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺍﻳﻬﺎ ﺍﻟﺸﻴﺦ‬
‫ﻋﻨﺪﻱ ﺍﺑﻨﺔ ﺑﻠﻐﺖ ﺣﺪ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻐﺮﺑﺎﺀ ﻭﺍﻟﺒﻐﺪﺍﺩﻳﲔ ﳜﻄﺒﻮﻬﻧﺎ‪ ،‬ﻓﻤﺎ ﺗﺮﻯ ﻭﻣﻢ ﺃﺯﻭﺟﻬﺎ؟ ﻓﻘﺎﻝ‪ :‬ﻓﻤﻦ‬
‫ﳜﺎﻑ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﺗﻘﻴﺔ ﻭﺧﺸﻴﺔ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﻣﻦ ﳜﺎﻑ ﺍﷲ ﺇﻥ ﺃﺣﺒﻬﺎ ﺑﺎﻟﻎ ﰲ ﺇﻛﺮﺍﻣﻬﺎ‪ ،‬ﻭﺇﻥ ﱂ ﳛﺒﻬﺎ ﲢﺮﺝ‬
‫ﻣﻦ ﻇﻠﻤﻬﺎ‪ ،‬ﻓﺎﺳﺘﺤﺴﻨﺎ ﺫﻟﻚ ﻭﺃﺛﺒﺘﻨﺎﻩ ﰒ ﻗﺎﻝ‪ :‬ﻻ ﺗﻨﺴﺒﻮﺍ ﻫﺬﺍ ﺇﱄ‪ ،‬ﺇﳕﺎ ﻫﺬﺍ ﻗﻮﻝ ﺍﳊﺴﻦ‪.‬‬

‫ﻼ ﻭﻗﻒ ﻋﻠﻰ ﺍﳊﺴﻦ ﻓﻘﺎﻝ‪ :‬ﻋﻠﻤﲏ ﻣﺎ ﻳﻘﺮﺑﲏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﱃ ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺷﺒﻴﻪ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ‪ :‬ﺃﻥ ﺭﺟ ﹰ‬
‫ﺃﻣﺎ ﻣﺎ ﻳﻘﺮﺑﻚ ﺇﱃ ﺍﷲ ﻓﻤﺴﺄﻟﺘﻪ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻘﺮﺑﻚ ﺇﱃ ﺍﻟﻨﺎﺱ ﻓﺘﺮﻙ ﻣﺴﺄﻟﺘﻬﻢ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻭﺗﺄﺧﺮ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻋﻦ‬
‫ﳎﻠﺴﻪ ﰲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﻋﻰ ﺣﻖ ﺃﺑﻴﻪ ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻭﺟﻴﻬﹰﺎ ﺷﺮﻳﻔﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮﻡ ﺍﻷﺣﺪ ﻗﺎﻝ ﻟﻪ‪ :‬ﻣﺎ‬
‫ﺍﻟﺬﻱ ﺃﺧﺮﻙ؟ ﻓﺄﺷﺎﺭ ﺇﱃ ﺷﺮﺏ ﺍﻟﺪﻭﺍﺀ‪ ،‬ﻭﻷﺟﻠﻪ ﺗﺄﺧﺮ ﻋﻦ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻓﺄﻧﺸﺪﻧﺎ‪:‬‬
‫ﻟﻨﻌﻢ ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺣﻘﹰﺎ ‪ ...‬ﻟﺼﻴﺪ ﺇﻥ ﺃﺭﺩﺕ ﺑﻼ ﺍﻓﺘﺮﺍﺀ‬
‫ﻭﰲ ﺍﻷﺣﺪ ﺍﻟﺒﻨﺎﺀ ﻓﺈﻥ ﻓﻴﻪ ‪ ...‬ﺗﺒﺪﻯ ﺍﷲ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﺀ‬
‫ﻭﰲ ﺍﻹﺛﻨﲔ ﺇﻥ ﺳﺎﻓﺮﺕ ﺣﻘﹰﺎ ‪ ...‬ﻳﻜﻮﻥ ﺍﻷﻭﺏ ﻓﻴﻪ ﺑﺎﻟﻨﻤﺎﺀ‬
‫ﻭﺇﻥ ﺗﺮﻡ ﺍﳊﺠﺎﻣﺔ ﻓﺎﻟﺜﻼﺛﺎ ‪ ...‬ﻓﻔﻲ ﺳﺎﻋﺎﺗﻪ ﺩﺭﻙ ﺍﻟﺸﻔﺎﺀ‬
‫ﻭﺇﻥ ﺷﺮﺏ ﺍﻣﺮﺀ ﻳﻮﻣﹰﺎ ﺩﻭﺍﺀ ‪ ...‬ﻓﻨﻌﻢ ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ‬
‫ﻭﰲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻗﻀﺎﺀ ﺣﺎﺝ ‪ ...‬ﻓﻔﻴﻪ ﺍﷲ ﺁﺫﻥ ﺑﺎﻟﻘﻀﺎﺀ‬
‫ﻭﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺍﻟﺘﺰﻭﻳﺞ ﻓﻴﻪ ‪ ...‬ﻭﻟﺬﺍﺕ ﺍﻟﺮﺟﺎﻝ ﻣﻊ ﺍﻟﻨﺴﺎﺀ‬
‫ﻗﺎﻝ‪ :‬ﻭﳌﺎ ﻗﺒﻞ ﺍﺑﻦ ﻣﻌﺮﻭﻑ ﺷﻬﺎﺩﺗﻪ‪ ،‬ﻋﺎﺗﺒﻪ ﻋﻠﻰ ﺫﻟﻚ ﺑﻌﺾ ﺍﳌﺨﺘﺼﲔ ﺑﻪ ﻭﻗﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﺇﻧﻚ ﺇﻣﺎﻡ ﺍﻟﻮﻗﺖ‬
‫ﻼ ﻛﻨﺖ ﺍﻟﺒﺪﺭ‪ ،‬ﻗﺪ ﺍﺷﺘﻬﺮ ﺫﻛﺮﻙ ﰲ ﺍﻷﻗﻄﺎﺭ ﻭﺍﻟﺒﻼﺩ‪،‬‬‫ﻭﻋﲔ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﳌﻨﻈﻮﺭ ﺇﻟﻴﻪ ﻭﺍﻟﺼﺪﺭ‪ ،‬ﻭﺇﺫﺍ ﺣﻀﺮﺕ ﳏﻔ ﹰ‬
‫ﻭﺍﻧﺘﺸﺮ ﻋﻠﻤﻚ ﰲ ﻛﻞ ﳏﻔﻞ ﻭﻧﺎﺩ‪ ،‬ﻭﺍﻷﻟﺴﻨﺔ ﻣﻘﺮﺓ ﺑﻔﻀﻠﻚ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﲪﻠﻚ ﻋﻠﻰ ﺍﻻﻧﻘﻴﺎﺩ ﻻﺏ ﻣﻌﺮﻭﻑ‬
‫ﻭﺍﺧﺘﻼﻓﻚ ﺇﱃ ﳎﻠﺴﻪ‪ ،‬ﻭﺻﺮﺕ ﺗﺎﺑﻌﹰﺎ ﺑﻌﺪ ﺃﻥ ﻛﻨﺖ ﻣﺘﺒﻮﻋﺎﹰ‪ ،‬ﻭﻣﺆﲤﺮﹰﺍ ﺑﻌﺪ ﺃﻥ ﻛﻨﺖ ﺁﻣﺮﺍﹰ‪ ،‬ﻭﺿﻌﺖ ﻣﻦ ﻗﺪﺭﻙ‪،‬‬
‫ﻭﺿﻴﻌﺖ ﻛﺜﲑﹰﺍ ﻣﻦ ﺣﺮﻣﺘﻚ‪ ،‬ﻭﺃﻧﺰﻟﺖ ﻧﻔﺴﻚ ﻣﻨﺰﻟﺔ ﻏﲑﻙ‪ ،‬ﻭﻣﺎ ﻓﻜﺮﺕ ﰲ ﻋﺎﻗﺒﺔ ﺃﻣﺮﻙ‪ ،‬ﻭﻻ ﺷﺎﻭﺭﺕ ﺃﺣﺪﹰﺍ ﻣﻦ‬
‫ﺻﺤﺒﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺎﺿﻲ ﺳﺒﺐ ﺍﻛﺘﺴﺎﺏ ﺫﻛﺮ ﲨﻴﻞ‪ ،‬ﻭﺻﻴﺖ ﺣﺴﻦ‪ ،‬ﻭﻣﺒﺎﻫﺎﺓ ﻭﻣﻨﺎﻓﺴﺔ ﻷﻗﺮﺍﻧﻪ‬
‫ﻭﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻟﻪ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻨﺰﻟﺔ‪ .‬ﻭﺑﻠﻐﲏ ﺃﻧﻪ ﻳﺴﺘﻀﻲﺀ ﺑﺮﺃﻳﻪ‪ ،‬ﻭﻳﻌﺪﻩ ﻣﻦ ﲨﻠﺔ ﺛﻘﺎﺗﻪ ﻭﺃﻭﻟﻴﺎﺋﻪ‪،‬‬
‫ﻭﻋﺮﺽ ﰊ‪ ،‬ﻭﺻﺮﺡ ﰲ ﺍﻷﻣﺮ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ‪ ،‬ﻭﺛﺎﻧﻴﺔ ﻋﻘﺐ ﺃﻭﱃ‪ ،‬ﻓﻠﻢ ﺃﺟﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﱂ ﺃﺳﻠﺲ ﻗﻴﺎﺩﻱ ﻟﻪ‪،‬‬
‫ﻓﺨﻔﺖ ﻣﻊ ﻛﺜﺮﺓ ﺍﳋﻼﻑ ﺍﻋﺘﻤﺎﺩﻱ ﲟﺎ ﺃﺳﺘﻀﺮ ﺑﻪ ﻭﻳﻨﺘﻔﻊ ﺑﻪ ﻏﲑﻱ‪ .‬ﻭﺇﺫﺍ ﺍﺗﻔﻖ ﺃﻣﺮﺍﻥ‪ ،‬ﻓﺎﺗﺒﺎﻉ ﻣﺎ ﻫﻮ ﺃﺳﻠﻢ ﺟﺎﻧﺒﹰﺎ‬
‫ﻭﺃﻗﻞ ﻏﺎﺋﻠﺔ ﺃﻭﱃ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻵﻥ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻓﻴﻪ ﺿﺮﺏ ﻣﻦ ﺍﳍﺬﻳﺎﻥ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌﺪ ﻫﺬﺍ ﺑﺄﻳﺎﻡ‪ ،‬ﻭﺭﺩ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺁﻣﺪ ﺻﺎﺣﺐ ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﺎﻫﺎﻥ ﺑﻜﺘﺎﺏ ﻳﻬﻨﺌﻪ ﻓﻴﻪ ﲟﺎ ﺗﻠﺒﺲ ﺑﻪ ﻣﻦ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ ﻳﺸﺘﻤﻞ ﻋﻠﻰ‬
‫ﻛﻠﻤﺎﺕ ﻭﺟﻴﺰﺓ‪ ،‬ﻭﺃﻟﻔﺎﻅ ﺣﺴﻨﺔ‪ ،‬ﻭﻣﻌﺎﻥ ﻣﻨﺘﻘﺎﺓ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻫﺬﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺳﻌﻴﺪ‪ ،‬ﻭﻣﻢ ﻻﺯﻣﻪ‬
 ‫ﺳﻨﲔ ﻋﺪﺓ‪ ،‬ﻭﻋﻠﻖ ﻋﻨﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﺎﺷﻲ‪ ،‬ﺯﻫﺎﺀ ﻋﺸﺮﺓ ﺁﻻﻑ ﻭﺭﻗﺔ ﻣﻦ ﺷﺮﺣﻪ ﻟﻜﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻭﻏﲑﻩ‪،‬‬
‫ﺩﺭﺳﹰﺎ ﻭﻣﺬﺍﻛﺮﺓ‪ .‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺃﻳﻀﹰﺎ ﺑﻀﺎﻋﺔ ﻗﻮﻳﺔ ﰲ ﻋﻠﻢ ﺍﳍﻴﺌﺔ‪ ،‬ﻭﺑﺼﺮ ﺗﺎﻡ ﲟﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺣﱴ ﻣﺎ‬
‫ﻼ ﻛﺮﺩﻳﺎﹰ‪ ،‬ﻋﻠﻴﻪ ﺟﺒﺔ ﺛﻘﻴﻠﺔ ﻓﻮﻗﻬﺎ ﺻﻨﺎﻋﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻗﺪ ﺃﺿﺮﺕ‬
‫ﻛﺎﻥ ﻳﻄﺎﻕ ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﺪﺭ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻳﺪﻩ ﺭﺟ ﹰ‬
‫ﺑﻪ ﴰﺲ ﺍﳍﻮﺍﺟﺮ‪ ،‬ﻭﻣﻘﺎﺳﺎﺓ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻗﻄﻊ ﺍﳌﻬﺎﻣﻪ ﻭﺍﳌﻔﺎﻭﺯ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻳﺒﲔ ﻟﺒﻌﺾ ﺃﺻﺤﺎﺑﻪ ﺍﻟﻔﺮﻕ ﰲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪) :‬ﻣﺜﻞ ﻣﺎ ﺃﻧﻜﻢ ﺗﻨﻄﻘﻮﻥ(‪ .‬ﻭﺍﻻﺣﺘﺠﺎﺝ ﻋﻤﻦ ﻧﺼﺒﻪ ﻭﺭﻓﻌﻪ‪ ،‬ﻭﺍﻟﻜﺮﺩﻱ ﻣﺎ ﻳﻔﻬﻢ ﻣﻨﻪ ﺍﻟﻘﻠﻴﻞ ﻭﻻ ﺍﻟﻜﺜﲑ‪ ،‬ﰒ‬
‫ﺍﻟﺘﻔﺖ ﺇﱃ ﺃﰊ ﺳﻌﻴﺪ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺷﻴﺦ‪ ،‬ﰲ ﺃﻱ ﺷﻲﺀ ﺃﻧﺖ؟ ﻭﰲ ﻣﺎﺫﺍ ﺗﺘﻜﻠﻢ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺗﻜﻠﻢ ﰲ ﺷﻲﺀ ﻻ ﻳﻌﺮﻓﻪ ﻛﻞ‬
‫ﺃﺣﺪ‪ ،‬ﻭﻻ ﻳﺘﺼﻮﺭﻩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻔﺴﺮﻩ ﱄ ﻟﻌﻠﻲ ﺃﻓﻬﻤﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﻳﻜﻮ ﺫﻟﻚ ﺃﺑﺪﹰﺍ‪ .‬ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﻋﺎﱂ‪،‬‬
‫ﻭﻣﻦ ﺍﻗﺘﺒﺲ ﻣﻨﻚ ﻋﻠﻤﹰﺎ ﻟﺰﻣﻚ ﺍﳉﻮﺍﺏ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻋﻠﻴﻚ ﲟﺠﻠﺲ ﳚﺮﻱ ﻓﻴﻪ ﺣﺪﻳﺚ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻨﻔﻞ ﻭﺍﻟﺴﻨﻦ‬
‫ﻭﻇﻮﺍﻫﺮ ﺃﻣﺮ ﺍﻟﺸﺮﻳﻌﺔ ﻟﺘﺴﺘﻔﻴﺪ ﻣﻨﻪ‪ ،‬ﻭﺗﻨﺘﻔﻊ ﺑﻪ‪ .‬ﻓﺄﺧﺬ ﺍﻟﻜﺮﺩﻱ ﰲ ﺍﳌﻄﺎﻭﻟﺔ‪ ،‬ﻭﺇﻳﺮﺍﺩ ﺍﳍﺬﻳﺎﻥ ﻭﻣﺎ ﻻ ﳏﺼﻮﻝ ﻟﻪ‪.‬‬
‫ﻭﺳﻜﺖ ﻋﻨﻪ ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻭﺻﻤﺖ ﻫﻮ ﺃﻳﻀﹰﺎ‪ .‬ﻭﺟﻌﻞ ﺃﺑﻮ ﺳﻌﻴﺪ ﻋﻠﻰ ﻋﺎﺩﺗﻪ‪ ،‬ﻳﺒﲔ ﻭﻳﻮﺿﺢ ﻭﻳﺘﻜﻠﻢ‪ ،‬ﻭﻳﻨﺜﺮ ﺍﻟﺪﺭ‬
‫ﻭﻻ ﻳﻬﺪﺃ ﻭﻻ ﻳﻔﺘﺮ ﻟﺴﺎﻧﻪ‪ ،‬ﻭﻻ ﳚﻒ ﺭﻳﻘﻪ‪ .‬ﻭﺍﻟﻜﺮﺩﻱ ﻣﻼﺯﻣﻪ‪ ،‬ﻭﻛﺄﻧﻪ ﻛﺎﳌﺘﱪﻡ ﺑﻪ‪ ،‬ﻭﺍﳌﺴﺘﺜﻘﻞ ﳉﻠﻮﺳﻪ‪ ،‬ﻭﻣﻼﺯﻣﺘﻪ‬
‫ﺇﻳﺎﻩ ﺇﱃ ﺃﻥ ﻗﺎﻡ ﻭﻣﻀﻰ‪.‬‬
‫ﻼ ﲤﻜﻦ ﻣﻦ ﺃﺣﺪ ﲤﻜﻦ ﻫﺬﺍ ﻣﻨﺎ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺇﻥ ﺃﱂ ﺛﻘﻠﻪ ﺧﻠﺺ ﺇﱃ ﺍﻟﺮﻭﺡ‬ ‫ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﺎ ﻇﻨﻨﺖ ﺃﻥ ﺛﻘﻴ ﹰ‬
‫ﻭﺍﻟﺒﺪﻥ ﻛﻤﺎ ﺧﻠﺺ ﺇﱄ‪ ،‬ﻟﻘﺪ ﳘﻤﺖ ﺗﺎﺭﺓ ﺑﻀﺮﺑﻪ ﻓﻘﻠﺖ‪ :‬ﺭﲟﺎ ﺿﺮﺑﲏ ﺃﻳﻀﺎﹰ‪ ،‬ﰒ ﳘﻤﺖ ﺑﺎﻟﻘﻴﺎﻡ ﻓﻘﻠﺖ‪ :‬ﺿﺮﺏ ﻣﻦ‬
‫ﺍﳋﺮﻕ‪ ،‬ﰒ ﻛﺪﺕ ﺃﺻﻴﺢ ﻓﻘﻠﺖ‪ :‬ﻧﻮﻉ ﻣﻦ ﺍﳉﻨﻮﻥ‪ ،‬ﰒ ﺑﻘﻴﺖ ﺃﺩﻋﻮ ﺳﺮﺍﹰ‪ ،‬ﻭﺃﺭﻏﺐ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺻﺮﻓﻪ‪،‬‬
‫ﻓﺘﻔﻀﻞ ﺍﷲ ﺍﻟﻜﺮﱘ ﻋﻠﻲ ﺑﺬﻟﻚ‪ ،‬ﻭﻣﻊ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﱂ ﺗﺰﻝ ﺃﺑﻴﺎﺕ ﳏﻤﺪ ﺑﻦ ﺍﳌﺮﺯﺑﺎﻥ ﺗﺘﺮﺩﺩ ﺑﲔ ﳍﺎﰐ ﻭﻟﺴﺎﱐ‪ .‬ﻓﻘﻠﻨﺎ‬
‫ﻟﻪ‪ :‬ﻭﻣﺎ ﺍﻷﺑﻴﺎﺕ؟ ﻓﻘﺎﻝ‪:‬‬

‫ﻳﺎ ﺷﻘﻴﻖ ﺍﻟﺮﺻﺎﺹ ﻭﺍﳉﺒﻞ ‪ ...‬ﻭﻗﺮﻳﻊ ﺍﻷﻳﺎﻡ ﰲ ﺍﻟﺜﻞ‬

‫ﺃﺭﺡ ﺣﻴﺎﰐ ﻓﻘﺪ ﻫﺠﻤﺖ ﻋﻠﻰ ‪ ...‬ﻧﻔﺴﻲ ﻭﺃﺷﺮﻓﺖ ﰊ ﻋﻠﻰ ﺃﺟﻠﻲ‬
‫ﻭﺍﷲ ﻟﻮ ﻛﻨﺖ ﻭﺍﻟﺪﹰﺍ ﺣﺪﺑﹰﺎ ‪ ...‬ﻭﻛﻨﺖ ﲢﻴﻲ ﺍﻷﻣﻮﺍﺕ ﰲ ﺍﳌﺜﻞ‬
‫ﻭﲤﺰﺝ ﺍﻟﺜﻠﺞ ﰲ ﺍﻟﻌﺴﺎﺱ ﻟﺪﻯ ﺍﻝ ‪ ...‬ﻗﻴﻆ ﻭﻋﻨﺪ ﺍﻟﺸﺘﺎﺀ ﺑﺎﻟﻌﺴﻞ‬
‫ﺭﺣﻠﺖ ﻋﻦ ﺫﺍﻙ ﻋﻨﺪ ﺁﺧﺮﻩ ‪ ...‬ﻭﺍﺧﺘﺮﺕ ﺃﻻ ﺃﺭﺍﻙ ﰲ ﺍﻟﺮﺣﻞ‬
‫ﻓﺨﺬ ﻃﺮﻳﻔﻲ ﻭﺗﺎﻟﺪﻱ ﻓﺈﺫﺍ ‪ ...‬ﱂ ﻳﺒﻖ ﺷﻲﺀ ﻓﺨﺬ ﺇﺫﹰﺍ ﲰﻠﻲ‬
‫ﻭﺍﺭﺣﻞ ﺇﱃ ﺍﻟﻈﻠﻤﺔ ﺍﻟﱵ ﺫﻛﺮﺕ ‪ ...‬ﻣﻦ ﺧﻠﻒ ﻗﺎﻑ ﻳﺎ ﺷﺮ ﻣﺮﲢﻞ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻗﺪ ﻇﻬﺮ ﺑﺎﻟﻌﺮﺍﻕ ﺭﺟﻞ ﻣﻦ ﺍﳉﺮﺍﺩ‪ ،‬ﻓﺄﺿﺮﺕ ﺑﺎﻟﺰﺭﻭﻉ ﻭﺍﻷﲦﺎﺭ‪ ،‬ﻭﻏﻠﺖ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﺃﺛﺮ ﰲ ﺃﺣﻮﺍﻝ‬
‫ﺍﻻﺱ‪ .‬ﻓﺤﻀﺮﻧﺎ ﳎﻠﺲ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﻛﻞ ﻣﻨﺎ ﺷﻜﺎ ﺣﺎﻟﻪ‪ ،‬ﻭﺫﻛﺮ ﺧﻠﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻨﺎ ﺭﺟﻞ ﻣﺰﺍﺭﻉ‪ ،‬ﺫﻛﺮ‬
‫ﺃﻧﻪ ﺯﺭﻉ ﺑﻨﻮﺍﺣﻲ ﺍﻟﻨﻬﺮﻭﺍﻥ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺟﺮﻳﺐ ﻣﻠﻜﹰﺎ ﻭﺿﻤﺎﻧﹰﺎ ﻭﺇﺟﺎﺭﺓ ﺭﺟﺎﺀ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﻗﺪ ﺃﺗﻰ ﻋﻠﻴﻬﺎ ﺍﳉﺮﺍﺩ‪،‬‬
‫ﻭﻫﻠﻚ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻷﺟﻠﻪ‪.‬‬
‫ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻻ ﻳﻬﻮﻟﻨﻚ ﺃﻣﺮﻫﺎ‪ ،‬ﻓﺈﻬﻧﺎ ﺟﻨﺪ ﻣﻦ ﺟﻨﻮﺩ ﺍﷲ ﻣﺄﻣﻮﺭ‪ .‬ﺑﻠﻐﻨﺎ ﺃﻥ ﺟﺮﺍﺩﺓ ﺳﻘﻄﺖ ﺑﲔ ﻳﺪﻱ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻓﺄﺧﺬﻫﺎ ﻭﻧﺸﺮ ﺟﻨﺎﺣﻬﺎ ﻭﻗﺎﻝ‪ :‬ﺃﺗﻌﻠﻤﻮ ﻣﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ؟ ﻗﺎﻟﻮﺍ ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ‪ :‬ﺃﻧﺎ‬
 ‫ﻣﻐﻠﻲ ﺍﻷﺳﻌﺎﺭ‪ ،‬ﻣﻊ ﺗﺪﻓﻖ ﺍﻷﻬﻧﺎﺭ‪ .‬ﻭﺃﻭﺭﺩ ﰲ ﺫﻛﺮ ﺍﳉﺮﺍﺩ ﻣﺎ ﺣﲑ ﺍﻟﻨﺎﻇﺮﻱ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺃﺣﺴﻦ ﻣﺎ ﻭﺻﻒ ﺑﻪ‬
‫ﺍﳉﺮﺍﺩ‪ ،‬ﻗﻮﻝ ﺑﻌﺾ ﺍﳋﻄﺒﺎﺀ ﺣﻴﺚ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﻠﻖ ﺧﻠﻘﹰﺎ ﻭﲰﺎﻫﺎ ﺟﺮﺍﺩﺍﹰ‪ ،‬ﻭﺃﻟﺒﺴﻬﺎ ﺃﺟﻼﺩﺍﹰ‪،‬‬
‫ﻭﺟﻨﺪﻫﺎ ﺃﺟﻨﺎﺩﺍﹰ‪ ،‬ﻭﺃﺩﳎﻬﺎ ﺇﺩﻣﺎﺟﺎﹰ‪ ،‬ﻭﻛﺴﺎﻫﺎ ﻣﻦ ﺍﻟﻮﺷﻲ ﺩﻳﺒﺎﺟﺎﹰ‪ ،‬ﻭﺟﻌﻞ ﳍﺎ ﺫﺭﻳﺔ ﻭﺃﺯﻭﺍﺟﺎﹰ‪ ،‬ﺇﺫﺍ ﺃﻗﺒﻠﺖ ﺧﻠﺘﻬﺎ‬
‫ﺳﺤﺎﺑﹰﺎ ﺃﻭ ﻋﺠﺎﺟﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﺃﺩﺑﺮﺕ ﺣﺴﺒﺘﻬﺎ ﻗﻮﺍﻓﻞ ﻭﺣﺠﺎﺟﺎﹰ‪ ،‬ﻣﺰﺧﺮﻓﺔ ﺍﳌﻘﺎﺩﱘ‪ ،‬ﻣﺰﺑﺮﺟﺔ ﺍﳌﺂﺧﲑ‪ ،‬ﻣﺰﻗﺔ ﺍﻷﻃﺮﺍﻑ‪،‬‬
‫ﻣﻨﻘﻄﻌﺔ ﺍﻷﺧﻔﺎﻑ‪ ،‬ﻣﻨﻤﻨﻤﺔ ﺍﳊﻮﺍﺷﻲ‪ ،‬ﻣﻨﻤﻘﺔ ﺍﻟﻐﻮﺍﺷﻲ‪ ،‬ﺫﺍﺕ ﺃﺭﺩﻳﺔ ﻣﺰﻋﻔﺮﺓ‪ ،‬ﻭﺃﻛﺴﻴﺔ ﻣﻌﺼﻔﺮﺓ‪ ،‬ﻭﺃﺧﻔﻴﺔ‬
‫ﳐﻄﻄﺔ‪ .‬ﻣﻌﺘﺪﻟﺔ ﻗﺎﻣﺘﻬﺎ‪ ،‬ﻣﺆﺗﻠﻔﺔ ﺧﻠﻘﺘﻬﺎ‪ ،‬ﳐﺘﻠﻔﺔ ﺣﻠﻴﺘﻬﺎ‪ ،‬ﻣﻮﺻﻮﻟﺔ ﺍﳌﻔﺎﺻﻞ‪ ،‬ﻣﺪﺭﺟﺔ ﺍﳊﻮﺍﺻﻞ‪ ،‬ﺗﺴﻌﻰ ﻭﲢﺘﺎﻝ‪،‬‬
‫ﻭﲤﻴﺲ ﻭﲣﺘﺎﻝ‪ ،‬ﻭﺗﻄﻮﻑ ﻭﲡﺘﺎﻝ‪ ،‬ﻓﺘﺒﺎﺭﻙ ﺧﺎﻟﻘﻬﺎ‪ ،‬ﻭﺗﻌﺎﱃ ﺭﺍﺯﻗﻬﺎ‪ ،‬ﻣﻦ ﻏﲑ ﺣﺎﺟﺔ ﻣﻨﻪ ﺇﻟﻴﻬﺎ‪ ،‬ﺭﲪﺔ ﻣﻨﻪ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﺃﻭﺳﻌﻬﺎ ﺭﺯﻗﺎﹰ‪ ،‬ﻭﺃﺗﻘﻨﻬﺎ ﺧﻠﻘﺎﹰ‪ ،‬ﻭﻓﺘﻖ ﻣﻨﻬﺎ ﺭﺗﻘﹰﺎ‪ .‬ﻭﻭﺷﺞ ﺃﻋﺮﺍﻗﻬﺎ‪ ،‬ﻭﺃﳉﻢ ﺃﻋﻨﺎﻗﻬﺎ‪ ،‬ﻭﻃﻮﻗﻬﺎ ﺃﻃﻮﺍﻗﻬﺎ‪ ،‬ﻭﻗﺴﻢ‬
‫ﻣﻌﺎﻳﺸﻬﺎ ﻭﺃﺭﺯﺍﻗﻬﺎ‪ ،‬ﺗﻨﻈﺮ ﺷﺰﺭﹰﺍ ﻣﻦ ﻭﺭﺍﺋﻬﺎ‪ ،‬ﻭﺗﺮﻗﺐ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﲰﺎﺋﻬﺎ‪ ،‬ﻭﲢﺮﺱ ﺍﻟﺪﺍﺋﺮ ﻣﻦ ﺣﻮﳍﺎ‪ .‬ﺳﻼﺣﻬﺎ‬
‫ﻋﺘﻴﺪ‪ ،‬ﻭﺑﺄﺳﻬﺎ ﺷﺪﻳﺪ‪ ،‬ﻭﻣﻀﺮﻬﺗﺎ ﺗﻌﺪﻳﺪ ﺗﺪﺏ ﻋﻠﻰ ﺳﺖ ﻭﺗﻄﲑ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﺧﻠﻘﻬﺎ ﺧﻠﻘﹰﺎ ﻋﺠﻴﺒﺎﹰ‪ ،‬ﻭﺟﻌﻞ ﳍﺎ ﻣﻦ‬
‫ﻛﻞ ﲦﺮ ﻭﺷﺠﺮ ﻧﺼﻴﺒﺎﹰ‪ ،‬ﻭﺟﻌﻞ ﳍﺎ ﺇﺩﺑﺎﺭﹰﺍ ﻭﺇﻗﺒﺎﻻﹰ‪ ،‬ﻭﻃﻠﺒﹰﺎ ﻭﺍﺣﺘﻴﺎﻻﹰ‪ ،‬ﺣﱴ ﺩﺑﺖ ﻭﺩﺭﺟﺖ‪ ،‬ﻭﺧﺮﺟﺖ ﻭﺩﺧﻠﺖ‪،‬‬
‫ﻭﻧﺰﻟﺖ ﻭﻋﺮﺟﺖ‪ ،‬ﻣﻊ ﺍﳌﻨﻈﺮ ﺍﻷﻧﻴﻖ‪ ،‬ﻭﺍﻟﻌﺼﺐ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﻭﺍﻟﺒﺪﻥ ﺍﻟﺮﻗﻴﻖ ) ﻫﺬﺍ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻓﺄﺭﻭﱐ ﻣﺎﺫﺍ ﺧﻠﻖ ﺍﻟﺬﻳﻦ‬
‫ﻣﻦ ﺩﻭﻧﻪ(‪.‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﻭﻣﺎﺫﺍ ﺗﻘﻮﻟﻮﻥ ﰲ ﻃﲑ؟ ﺇﺫﺍ ﻃﺎﺭ ﺑﺴﻂ‪ ،‬ﻭﺇﺫﺍ ﺩﻧﺎ ﻣﻦ ﺍﻷﺭﺽ ﻟﻄﻊ‪ ،‬ﺭﺟﻼﻩ ﻛﺎﳌﻨﺸﺎﺭ‪ ،‬ﻭﻋﻴﻨﺎﻩ ﻛﺎﻟﺰﺟﺎﺝ‪.‬‬
‫ﻋﻴﻨﻪ ﰲ ﺟﻨﺒﻪ‪ ،‬ﻭﺭﺟﻠﻪ ﺃﻃﻮﻝ ﻣﻦ ﻗﺎﻣﺘﻪ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﳉﺮﺍﺩﺓ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻭﺃﺣﺴﻦ ﻣﻨﻪ‪ :‬ﺟﻴﺪﻫﺎ ﻛﺠﻴﺪ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﺭﺃﺳﻬﺎ‬
‫ﻛﺮﺃﺱ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﻗﺮﻬﻧﺎ ﻛﻘﺮﻥ ﺍﻟﻮﻋﻞ‪ ،‬ﻭﺭﺟﻠﻬﺎ ﻛﺮﺟﻞ ﺍﳊﻤﻞ‪ ،‬ﻭﺑﻄﻨﻬﺎ ﻛﺒﻄﻦ ﺍﳊﻴﺔ‪ ،‬ﺗﻄﲑ ﺑﺄﺭﺑﻌﺔ ﺃﺟﻨﺤﺔ‪،‬‬
‫ﻭﺗﺄﻛﻞ ﺑﻠﺴﺎﻬﻧﺎ‪ ،‬ﻓﺘﺒﺎﺭﻙ ﺍﷲ ﻣﺎ ﺃﺣﺴﻨﻬﺎ! ﻭﺃﺣﺲ ﻣﺎ ﻓﻴﻬﺎ‪ :‬ﺃﻬﻧﺎ ﻃﻌﺎﻡ ﻃﺎﻫﺮ ﺣﻴﹰﺎ ﻭﻣﻴﺘﺎﹰ‪ ،‬ﻭﻧﻘﻞ ﲡﺪﺏ ﺃﻗﻮﺍﻣﹰﺎ‬
‫ﻭﲣﺼﺐ ﺁﺧﺮﻳﻦ‪ .‬ﻓﻘﻠﻨﺎ ﻟﻪ‪ :‬ﻣﺎ ﻣﻌﲎ ﻗﻮﻟﻚ ﲡﺪﺏ ﺃﻗﻮﺍﻣﹰﺎ ﻭﲣﺼﺐ ﺁﺧﺮﻳﻦ؟ ﻗﺎﻝ‪ :‬ﺇﻬﻧﺎ ﺇﺫﺍ ﺣﻠﺖ ﺍﻟﺒﻮﺍﺩﻱ‬
‫ﻭﺍﻟﻔﻴﺎﰲ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺮﻣﺎﻝ‪ ،‬ﻓﻬﻲ ﺧﺼﺐ ﳍﻢ ﻭﻣﲑﺓ‪ ،‬ﻭﺇﺫﺍ ﺣﻠﺖ ﲟﺄﻭﻯ ﺍﻟﺰﺭﻉ ﻭﺍﻷﺷﺠﺎﺭ ﻓﻬﻲ ﲡﺪﺏ‪ ،‬ﻷﻬﻧﺎ ﺗﺄﰐ‬
‫ﻋﻠﻰ ﺍﻟﺸﻮﻙ ﻭﺍﻟﺸﺠﺮ‪ ،‬ﻭﺍﻟﺮﻃﺐ ﻭﺍﻟﻴﺎﺑﺲ‪ ،‬ﻓﻼ ﺗﺒﻘﻲ ﻭﻻ ﺗﺬﺭ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﰲ ﺗﻀﺎﻋﻴﻒ ﻛﻼﻣﻪ‪ :‬ﺧﺎﺩﻡ ﺍﳌﻠﻚ ﻻ ﻳﺘﻘﺪﻡ ﰲ ﺭﺿﺎﻩ ﺧﻄﻮﺓ‪ ،‬ﺇﻻ ﺍﺳﺘﻔﺎﺩ ﻬﺑﺎ ﻗﺪﻣﺔ ﻭﺣﻈﻮﺓ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﻛﺎﻥ ﺃﺫﻛﺮ ﳊﺎﻝ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻭﺃﻛﺜﺮ ﺗﺄﺳﻔﹰﺎ ﻋﻠﻰ ﺫﻫﺎﺑﻪ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺭﺃﻯ ﺃﺣﺪﹰﺍ‬
‫ﻣﻦ ﺃﻗﺮﺍﻧﻪ ﻗﺪ ﻋﺎﳉﻪ ﺍﻟﺸﻴﺐ ﺗﺴﻠﻰ ﺑﻪ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻳﺴﺄﻟﻪ ﻋﻦ ﺣﺎﻟﻪ‪ ،‬ﻛﺎﻧﺖ ﰲ ﺃﻳﺎﻡ ﺍﻟﺸﺒﺎﺏ ﻭﺯﻣﻦ ﺍﻟﺼﺒﺎ‪ .‬ﻭﺇﺫﺍ‬
‫ﺫﻛﺮ ﺑﲔ ﻳﺪﻳﻪ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺸﻴﺐ ﻭﺍﻟﺸﺒﺎﺏ‪ ،‬ﺑﻜﻰ ﻭﺟﺪﹰﺍ ﻭﺣﻦ‪ ،‬ﻭﺷﻜﺎ ﻭﺃﻥ‪ ،‬ﻭﺗﺬﻛﺮ ﻋﻬﺪ ﺍﻟﺸﺒﺎﺏ‪ .‬ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ‬
‫ﻣﺎ ﻳﻨﺸﺪ ﻣﻘﻄﻌﺎﺕ ﳏﻤﻮﺩ ﺍﻟﻮﺭﺍﻕ ﰲ ﺍﻟﺸﻴﺐ ﻭﻳﺒﻜﻲ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺃﻧﺸﺪ ﻳﻮﻣﹰﺎ‪:‬‬
‫ﻓﺈﻥ ﻳﻜﻦ ﺍﳌﺸﻴﺐ ﻃﺮﺍ ﻋﻠﻴﻨﺎ ‪ ...‬ﻭﻭﱃ ﺑﺎﻟﺒﺸﺎﺷﺔ ﻭﺍﻟﺸﺒﺎﺏ‬
‫ﻓﺈﱐ ﻻ ﺃﻋﺎﻗﺒﻪ ﺑﺸﻲﺀ ‪ ...‬ﻳﻜﻮﻥ ﻋﻠﻰ ﺃﻫﻮﻥ ﻣﻦ ﺧﻀﺎﺏ‬
‫ﺭﺃﻳﺖ ﺑﺄﻥ ﺫﺍﻙ ﻭﺫﺍ ﻋﺬﺍﺏ ‪ ...‬ﻓﻴﻨﺘﻘﻢ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﻧﺎ ﶈﻤﻮﺩ ﺍﻟﻮﺭﺍﻕ ﰲ ﺍﻟﺸﻴﺐ ﻭﻋﻴﻨﺎﻩ ﺗﺪﻣﻌﺎﻥ‪:‬‬
 ‫ﻭﻟﻮ ﺃﻥ ﺩﺍﺭ ﺍﻟﺸﻴﺐ ﻗﺮﺕ ﺑﺼﺎﺣﺐ ‪ ...‬ﻋﻠﻰ ﺿﻴﻘﻬﺎ ﱂ ﻧﺒﻎ ﺩﺍﺭﹰﺍ ﺑﺪﺍﺭﻩ‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺸﻴﺐ ﻟﻠﻤﻮﺕ ﺭﺍﺋﺪ ‪ ...‬ﳜﱪﻧﺎ ﻋﻨﻪ ﺑﻘﺮﺏ ﻣﺰﺍﺭﻩ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺳﻌﻴﺪ ﻳﻔﱵ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻳﻨﺼﺮﻩ‪ ،‬ﻓﺠﺮﻯ ﺣﺪﻳﺚ ﲢﻠﻴﻞ ﺍﺗﻠﻨﺒﻴﺬ ﻋﻨﺪﻩ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺑﻌﺾ ﺍﳋﺮﺍﺳﺎﻧﻴﲔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﺩﻋﻨﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻣﺎ ﺗﺮﻯ ﺃﻧﺖ ﰲ ﺷﺮﺏ‬
‫ﺍﻟﻨﺒﻴﺬ ﻭﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻻ ﻳﺴﻜﺮ ﻭﻳﺴﻜﺮ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺍﳌﺬﻫﺐ ﻓﻤﻌﺮﻭﻑ ﻻ ﻋﺪﻭﻝ ﻋﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺮﺃﻱ‬
‫ﻭﳚﺒﻪ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻳﻠﺰﻡ ﻣﻦ ﺣﻴﺚ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻭﺍﻷﺧﺬ ﺑﺎﻷﺣﺴﻦ ﻭﺍﻷﻭﱃ‪ ،‬ﻓﺘﺮﻛﻪ ﻭﺍﻟﻌﺪﻭﻝ ﻋﻨﻪ‪.‬‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺑﲔ ﻟﻨﺎ ‪ -‬ﻋﺎﻓﺎﻙ ﺍﷲ ‪ . -‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﻌﻢ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﳌﺴﻜﺮ ﺣﻼ ﹰﻻ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻟﻜﺎﻥ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ ﺭﻓﻀﻪ ﻭﺗﺮﻛﻪ‪ ،‬ﲝﺠﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻻﺳﺘﺤﺴﺎﻥ‪ .‬ﻓﺈﻥ ﺷﺎﺭﺑﻪ ﳏﻤﻮﻝ‬
‫ﻋﻠﻰ ﻛﻞ ﻣﻌﺼﻴﺔ‪ ،‬ﻣﺪﻓﻮﻉ ﺇﱃ ﻛﻞ ﺑﻠﻴﺔ‪ ،‬ﻣﺬﻣﻮﻡ ﻋﻨﺪ ﻛﻞ ﺫﻱ ﻋﻘﻞ ﻭﻣﺮﻭﺀﺓ‪ ،‬ﳛﻴﻠﻪ ﻋﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻌﻘﻼﺀ‬
‫ﻭﺍﻟﻔﻀﻼﺀ ﻭﺍﻷﺩﺑﺎﺀ‪ ،‬ﻭﳚﻌﻠﻪ ﻣﻦ ﲨﻠﺔ ﺍﻟﺴﻔﻬﺎﺀ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻴﻀﺮ ﺑﺎﻟﺪﻣﺎﻍ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﻜﺒﺪ ﻭﺍﻟﺬﻫﻦ‪ ،‬ﻭﻳﻮﻟﺪ‬
‫ﺍﻟﻘﺮﻭﺡ ﰲ ﺍﳉﻮﻑ‪ ،‬ﻭﻳﺴﻠﺐ ﺷﺎﺭﺑﻪ ﺛﻮﺏ ﺍﻟﺼﻼﺡ ﻭﺍﳌﺮﻭﺀﺓ ﻭﺍﳌﻬﺎﺑﺔ‪ ،‬ﺣﱴ ﻳﺼﲑ ﲟﻨﺰﻟﺔ ﺍﳌﺨﺒﻂ ﺍﳌﺨﺮﻳﻖ‬
‫ﻭﺍﳌﺌﺒﺌﺞ‪ ،‬ﻳﻘﻮﻝ ﺑﻐﲑ ﻓﻬﻢ‪ ،‬ﻭﻳﺄﻣﺮ ﺑﻐﲑ ﻋﻠﻢ‪ ،‬ﻭﻳﻀﺤﻚ ﻣﻦ ﻏﲑ ﻋﺠﺐ‪ ،‬ﻭﻳﺒﻜﻲ ﻣﻦ ﻏﲑ ﺳﺒﺐ‪ ،‬ﻭﳜﻀﻊ ﻟﻌﺪﻭﻩ‪،‬‬
‫ﻭﻳﺼﻮﻝ ﻋﻠﻰ ﻭﻟﻴﻪ‪ ،‬ﻭﻳﻌﻄﻲ ﻣﻦ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻄﻴﺔ‪ ،‬ﻭﳝﻨﻊ ﻣﻦ ﻳﺴﺘﻮﺟﺐ ﺍﻟﺼﻠﺔ‪ ،‬ﻭﻳﺒﺬﺭ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﳛﺘﺎﺝ‬
‫ﻓﻴﻪ ﺃﻥ ﳝﺴﻚ‪ ،‬ﻭﳝﺴﻚ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﻓﻴﻪ ﺃﻥ ﻳﺒﺬﺭ‪ ،‬ﻳﺼﲑ ﺣﺎﻣﺪﻩ ﺫﺍﻣﺎﹰ‪ ،‬ﻭﺃﻓﻌﺎﻟﻪ ﻣﻼﻣﺎﹰ‪ ،‬ﻋﺒﺪﻩ ﻻ‬
‫ﻳﻮﻗﺮﻩ‪ ،‬ﻭﺃﻫﻠﻪ ﻻ ﺗﻘﺮﺑﻪ‪ ،‬ﻭﻭﻟﺪﻩ ﻳﻬﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﺃﺧﻮﻩ ﻳﻔﺰﻉ ﻋﻨﻪ‪ ،‬ﻳﺘﻤﺮﻍ ﰲ ﻗﻴﺌﻪ‪ ،‬ﻭﻳﺘﻘﻠﺐ ﰲ ﺳﻠﺤﻪ‪ ،‬ﻭﻳﺒﻮﻝ ﰲ‬
‫ﺛﻴﺎﺑﻪ‪ ،‬ﻭﺭﲟﺎ ﻗﺘﻞ ﻗﺮﻳﺒﻪ‪ ،‬ﻭﺷﺘﻢ ﻧﺴﻴﺒﻪ‪ ،‬ﻭﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻛﺴﺮ ﺁﻟﺔ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻟﻔﻆ ﺑﺎﳋﲎ‪ ،‬ﻭﻗﺎﻝ ﻛﻞ ﻏﻠﻴﻈﺔ‬
‫ﻭﻓﺤﺶ‪ ،‬ﻳﺪﻋﻮ ﻋﻠﻴﻪ ﺟﺎﺭﻩ‪ ،‬ﻭﻳﺰﺭﻯ ﺑﻪ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻋﻨﺪ ﺍﷲ ﻣﻠﻮﻡ‪ ،‬ﻭﻋﻨﺪ ﺍﻻﺱ ﻣﺬﻣﻮﻡ‪ ،‬ﻭﺭﲟﺎ ﻳﺴﺘﻮﱄ ﻋﻠﻴﻪ ﰲ‬
‫ﺣﺎﻝ ﺳﻜﺮﻩ ﳐﺎﻳﻞ ﺍﳍﻤﻮﻡ‪ ،‬ﻓﻴﺒﻜﻲ ﺩﻣﺎﹰ‪ ،‬ﻭﻳﺸﻖ ﺟﻴﺒﻪ ﺣﺰﻧﺎﹰ‪ ،‬ﻭﻳﻨﺴﻰ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﻳﺘﺬﻛﺮ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻭﺍﻟﺼﺒﻴﺎﻥ‬
‫ﻳﻀﺤﻜﻮﻥ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻨﺴﻮﺍﻥ ﻳﻔﺘﻌﻠﻦ ﺍﻟﻨﻮﺍﺩﺭ ﻋﻠﻴﻪ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺒﻌﻴﺪ ﻣﻦ ﺍﷲ‪ ،‬ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻗﺪ ﺧﺎﻟﻒ‬
‫ﺍﻟﺮﲪﻦ ﰲ ﻃﺎﻋﺔ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﲤﻜﻦ ﻣﻦ ﻧﺎﺻﻴﺘﻪ‪ ،‬ﻭﺯﻱ ﰲ ﻋﻴﻨﻪ ﺇﺗﻴﺎﻥ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﺭﻛﻮﺏ ﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﻭﺍﺳﺘﺤﻼﻝ‬
‫ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺇﺿﺎﻋﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﳊﻨﺚ ﰲ ﺍﻷﳝﺎﻥ‪ ،‬ﺳﻮﻯ ﻣﺎ ﺣﻞ ﺑﻪ ﻋﻨﺪ ﺍﻹﻓﺎﻗﺔ ﻣﻦ ﺍﻟﻨﺪﺍﻣﺔ‪ ،‬ﻭﻳﺴﺘﻮﺟﺐ ﻣﻦ ﻋﺬﺍﺏ‬
‫ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻭﺍﷲ ﺇﻥ ﻗﻮﻟﻚ ﻭﻭﺻﻔﻚ ﻟﻪ ﺃﻋﻠﻖ ﺑﺎﻟﻘﻠﺐ ﻣﻦ ﻛﻞ ﻭﺍﺿﺢ ﻭﺑﺮﻫﺎﻥ ﻻﺋﺢ‪ ،‬ﻭﺣﺠﺔ ﻭﺃﺛﺮ‪ ،‬ﻭﻗﻮﻝ‬
‫ﻭﺧﱪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻟﻮﻻ ﺫﻫﺎﺏ ﺍﻟﻮﻗﺖ ﻻ ﻋﻮﺽ ﻟﻪ‪ ،‬ﻻﺳﺘﺪﻟﻠﺖ ﻟﻜﻞ ﺧﺼﻠﺔ ﺫﻛﺮﻬﺗﺎ‪ ،‬ﻭﻟﻔﻈﺔ ﺃﻭﺭﺩﻬﺗﺎ ﺑﺂﻳﺔ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﺃﻭ ﺧﱪ ﻣﺄﺛﻮﺭ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺣﱴ ﻗﻠﺖ‪ :‬ﺇﻥ ﺍﻷﻟﻔﺎﻅ ﻣﺸﺘﻘﺔ ﻣﻦ ﺫﺍﻙ‬
‫ﻣﺴﺘﻨﺒﻄﺔ ﻣﻨﻪ‪ ،‬ﻭﻟﻚ ﺍﻷﻣﺮ ﰲ ﻫﺬﺍ ﺃﻇﻬﺮ ﻭﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﻳﺒﲔ ﻭﻳﻮﺿﺢ‪ .‬ﻭﻷﰊ ﺣﻨﻴﻔﺔ ﻣﺴﺎﺋﻞ ﻻ ﺃﺭﺗﻀﻴﻬﺎ ﻟﻪ‪ ،‬ﻭﻗﺪ‬
‫ﺧﺎﻟﻔﻪ ﻓﻴﻬﺎ ﺃﻋﻴﺎﻥ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺍﻟﻨﺎﻗﻠﺔ ﳌﺬﻫﺒﻪ‪ ،‬ﻭﻟﻜﻦ ﻟﻜﻞ ﺃﺭﻳﺐ ﻫﻔﻮﺓ‪ ،‬ﻭﻟﻜﻞ ﺟﻮﺍﺩ ﻛﺒﻮﺓ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﺇﺫﺍ ﻛﺜﺮ ﻻ‬
‫ﳜﻠﻮ ﻣﻦ ﺍﳋﻄﺈ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺇﺫﺍ ﺗﺘﺎﺑﻊ ﻻ ﻳﻌﺮﻯ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ‪ - ،‬ﻭﺍﷲ ﺍﳌﻌﲔ ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ‪ -‬ﻗﺎﻝ ﺃﺑﻮ‬
‫ﺣﻴﺎﻥ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺩﺧﻠﺖ ﻣﺴﺠﺪﹰﺍ ﺑﺒﺎﺏ ﺍﻟﺸﺎﻡ ﻳﻮﻣﹰﺎ ﺃﻧﻈﺮ ﺃﺑﺎ ﺍﳌﻨﺼﻮﺭ ﺍﻟﻌﻤﺮﻱ ﻓﺮﺃﻳﺖ ﻋﺮﺑﻴﹰﺎ ﻗﺪ ﺍﺳﺘﻠﻘﻰ‬
‫ﻭﳐﻼﺗﻪ ﲢﺖ ﺭﺃﺳﻪ‪ ،‬ﻭﻫﻮ ﻳﺘﺮﱎ ﻬﺑﺬﻩ ﺍﻷﺑﻴﺎﺕ ﲝﻠﻖ ﺃﻃﻴﺐ ﻣﺎ ﻳﻜﻮﻥ‪ ،‬ﻭﺻﻮﺕ ﺃﻧﺪﻯ ﻣﺎ ﻳﺴﻤﻊ‪:‬‬
‫ﲰﺎﺀ ﺍﳊﺐ ﻬﺗﻄﻞ ﺑﺎﻟﺼﺪﻭﺩ ‪ ...‬ﻭﻧﺎﺭ ﺍﳊﺐ ﲢﺮﻕ ﻣﻦ ﺑﻌﻴﺪ‬
 ‫ﻭﻋﲔ ﺍﳊﺐ ﺗﺄﰐ ﺑﺎﳌﻨﺎﻳﺎ ‪ ...‬ﻓﺘﻐﺮﺳﻪ ﻋﻠﻰ ﻗﻠﺐ ﻋﻤﻴﺪ‬
‫ﻭﺃﻭﻝ ﻣﻦ ﻋﺸﻘﺖ ﻋﺸﻘﺖ ﻇﺒﻴﹰﺎ ‪ ...‬ﻟﻪ ﰲ ﺍﻟﺼﺪﺭ ﻗﻠﺐ ﻣﻦ ﺣﺪﻳﺪ‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﻋﺪ ﺍﻷﺑﻴﺎﺕ‪ .‬ﻓﻘﺎﻝ ﱄ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻲ ﻭﺷﻐﻠﺘﲏ ﻋﻤﺎ ﻛﻨﺖ ﻋﻠﻴﻪ‪ ،‬ﺧﻠﻮﺕ ﺑﻨﻔﺴﻲ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﺃﲤﲎ‬
‫ﺃﻣﺎﱐ ﺩﻭﻬﻧﺎ ﺧﺮﻁ ﺍﻟﻘﺘﺎﺩ‪ ،‬ﻓﺄﻓﺴﺪﻬﺗﺎ ﻋﻠﻲ‪ .‬ﻓﺤﻔﻈﺖ ﺍﻷﺑﻴﺎﺕ ﻣﻦ ﻗﻮﻟﻪ‪ ،‬ﻭﺍﻧﺼﺮﻓﺖ ﻭﺗﺮﻛﺘﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪:‬‬
‫ﻭﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪:‬‬
‫ﻓﻜﺮﺕ ﰲ ﺷﻴﺐ ﺍﻟﻔﱴ ﻭﺷﺒﺎﺑﻪ ‪ ...‬ﻓﺄﻳﻘﻨﺖ ﺃﻥ ﺍﳊﻖ ﻟﻠﺸﻴﺐ ﻭﺍﺟﺐ‬
‫ﻳﺼﺎﺣﱭ ﺷﺮﺥ ﺍﻟﺸﺒﺎﺏ ﻓﻴﻘﻀﻲ ‪ ...‬ﻭﺷﻴﱯ ﺇﱃ ﺣﲔ ﺍﳌﻤﺎﺕ ﻣﺼﺎﺣﺐ‬
‫ﰒ ﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﻛﺎﻥ ﺃﺣﻔﻆ ﳉﻮﺍﻣﻊ ﺍﻟﺰﻫﺪ ﻧﻈﻤﹰﺎ ﻭﻧﺜﺮﺍﹰ‪ ،‬ﻭﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﺸﻴﺐ ﻭﻻﺷﺒﺎﺏ‪ ،‬ﻣﻦ ﺷﻴﺨﻨﺎ ﺃﰊ‬
‫ﺳﻌﻴﺪ‪ .‬ﻭﺫﺍﻙ ﺃﻧﻪ ﻛﺎﻥ ﺩﻳﻨﺎﹰ‪ ،‬ﻭﺭﻋﹰﺎ ﺗﻘﻴﺎﹰ‪ ،‬ﺯﺍﻫﺪﹰﺍ ﻋﺎﺑﺪﹰﺍ ﺧﺎﺷﻌﺎﹰ‪ ،‬ﻟﻪ ﺩﺃﺏ ﺑﺎﻟﻨﻬﺎﺭ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﳋﺸﻮﻉ‪ ،‬ﻭﻭﺭﺩ‬
‫ﺑﺎﻟﻠﻴﻞ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﻭﺍﳋﻀﻮﻉ‪ ،‬ﺻﺎﻡ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺍﻟﺪﻫﺮ ﻛﻠﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﱄ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳌﺪﺍﺋﲏ‪.‬‬

‫ﻣﺎ ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺧﱪﹰﺍ ﻭﻻ ﺷﻴﺌﹰﺎ ﻗﻂ ﻓﻴﻪ ﺫﻛﺮ ﺍﳌﻮﺕ ﻭﺍﻟﻘﱪ‪ ،‬ﻭﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ‪ ،‬ﻭﺍﳊﺴﺎﺏ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻟﻮﻋﺪ‬
‫ﻭﺍﻟﻮﻋﻴﺪ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺍﺠﻤﻟﺎﺯﺍﺓ ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺍﻹﻧﺬﺍﺭ‪ ،‬ﻭﺍﻹﻋﺬﺍﺭ‪ ،‬ﻭﺫﻡ ﺍﻟﺪﻧﻴﺎ ﻭﺗﻘﻠﺒﻬﺎ ﺑﺄﻫﻠﻬﺎ‪ ،‬ﻭﺗﻐﲑﻫﺎ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻬﺎ‪،‬‬
‫ﺇﻻ ﻭﺑﻜﻰ ﻣﻨﻬﺎ‪ ،‬ﻭﺟﺰﻉ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺭﲟﺎ ﻧﻐﺺ ﻋﻠﻴﻪ ﻳﻮﻣﻪ ﻭﻟﻴﻠﺘﻪ‪ ،‬ﻭﺍﻣﺘﻨﻊ ﻣﻦ ﻋﺎﺩﺍﺗﻪ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‪ .‬ﻭﻛﺎﻥ‬
‫ﻳﻨﺸﺪﻧﺎ ﻭﻳﻮﺭﺩ ﻋﻠﻴﻨﺎ ﻣﻦ ﺃﻣﺜﺎﻟﻪ‪ ،‬ﻣﺎ ﻛﻨﺎ ﻧﺴﺘﻌﲔ ﺑﻪ ﻭﻧﺴﺘﻔﻴﺪ ﻣﻨﻪ‪ ،‬ﻭﻣﺎ ﳒﻌﻠﻪ ﺣﻆ ﻳﻮﻣﻨﺎ‪ .‬ﻭﺭﺃﻳﺘﻪ ﻳﻮﻣﹰﺎ ﻳﻨﺸﺪ‬
‫ﻭﻳﺒﻜﻲ‪:‬‬
‫ﺣﱴ ﺍﻟﺪﻫﺮ ﻣﻦ ﺑﻌﺪ ﺍﺳﺘﻘﺎﻣﺘﻪ ﻇﻬﺮﻱ ‪ ...‬ﻭﺃﻓﻀﻰ ﺇﱃ ﺗﻨﻐﻴﺺ ﻋﻴﺸﺘﻪ ﻋﻤﺮﻱ‬
‫ﻭﺩﺏ ﺍﻟﺒﻠﻰ ﰲ ﻛﻞ ﻋﻀﻮ ﻭﻣﻔﺼﻞ ‪ ...‬ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﻘﻰ ﺳﻠﻴﻤﹰﺎ ﻋﻠﻰ ﺍﻟﺪﻫﺮ؟‬
‫ﻗﺎﻝ‪ :‬ﻭﻭﺻﻰ ﻳﻮﻣﹰﺎ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺷﺮﺡ ﺍﻟﻔﺼﻴﺢ ﻻﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ‪ :‬ﻛﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﳋﻠﻴﻞ ﺑﻦ‬
‫ﺃﲪﺪ‪ :‬ﺍﺟﻌﻞ ﻣﺎ ﰲ ﻛﺘﺒﻚ ﺭﺃﺱ ﻣﺎﻟﻚ‪ ،‬ﻭﻣﺎ ﰲ ﺻﺪﺭﻙ ﻟﻠﺘﻔﻘﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﻧﺎ‪:‬‬
‫ﻭﺫﻱ ﺣﻴﻠﺔ ﻟﻠﺸﻴﺐ ﻇﻞ ﳛﻮﻃﻪ ‪ ...‬ﻳﻘﺮﺿﻪ ﺣﻴﻨﹰﺎ ﻭﺣﻴﻨﺎ ﻳﻨﺘﻒ‬
‫ﻭﻣﺎ ﻟﻄﻔﺖ ﻟﻠﺸﻴﺐ ﺣﻴﻠﺔ ﻋﺎﱂ ‪ ...‬ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻻ ﺣﻴﻠﺔ ﺍﻟﺸﻴﺐ ﺃﻟﻄﻒ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﺷﻜﺎ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﻟﻘﻮﺍﺱ ﺇﻟﻴﻪ ﻃﻮﻝ ﻋﻄﻠﺘﻪ‪ ،‬ﻭﻛﺴﺎﺩ ﺳﻮﻗﻪ‪ ،‬ﻭﻭﻗﻮﻑ ﺃﻣﺮﻩ‪ ،‬ﻭﺫﻫﺎﺏ ﻣﺎﻟﻪ‪ ،‬ﻭﺭﻗﺔ‬
‫ﺣﺎﻟﻪ‪ ،‬ﻭﻛﺜﺮﺓ ﺩﻳﻮﻧﻪ ﻭﻋﻴﺎﻟﻪ‪ ،‬ﻭﲡﻠﻒ ﺻﺒﻴﺎﻧﻪ‪ ،‬ﻭﺳﻮﺀ ﻋﺸﺮﺓ ﺃﻫﻠﻪ ﻣﻌﻪ‪ ،‬ﻭﻗﻠﺔ ﺭﺿﺎﻫﻢ ﺑﻪ‪ ،‬ﻭﻣﻄﺎﻟﺒﺘﻬﻢ ﻟﻪ ﲟﺎ ﻻ‬
‫ﻳﻘﻮﻡ ﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﻳﻘﻊ ﻭﻳﻘﻮﻡ‪ ،‬ﻭﻳﺪﺧﻞ ﻛﻞ ﻣﺪﺧﻞ‪ ،‬ﺣﱴ ﳛﺼﻞ ﻟﻨﻔﺴﻪ ﻭﻋﻴﺎﻟﻪ ﺑﻌﺾ ﻛﻔﺎﻳﺘﻬﻢ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺛﻖ ﺑﺎﷲ‬
‫ﺧﺎﻟﻘﻚ‪ ،‬ﻭﻛﻞ ﺃﻣﺮﻙ ﺇﱃ ﺭﺍﺯﻗﻚ ﻭﺃﻗﻠﻞ ﻣﻦ ﺷﻨﺒﻚ ﻭﺃﲨﻞ ﰲ ﻃﻠﺒﻚ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻧﻚ ﲟﺮﺃﻯ ﻣﻦ ﺍﷲ ﻭﻣﺴﻤﻊ‪ ،‬ﻗﺪ‬
‫ﺗﻜﻔﻞ ﺑﺮﺯﻗﻚ‪ ،‬ﻓﻴﺄﺗﻴﻚ ﻣﻦ ﺣﻴﺚ ﻻ ﲢﺘﺴﺒﻪ‪ ،‬ﻭﺿﻤﻦ ﻟﻚ ﻭﻟﻌﻴﺎﻟﻚ ﻗﻮﻬﺗﻢ‪ ،‬ﻓﻴﺪﺭ ﻋﻠﻴﻚ ﻣﻨﻢ ﺣﻴﺚ ﻻ ﺗﺮﺗﻘﺒﻪ‪،‬‬
‫ﻭﻋﻠﻰ ﺣﺴﺐ ﺍﻟﺜﻘﺔ ﺑﺎﷲ ﻳﻜﻮﻥ ﺣﺴﻦ ﺍﳌﻌﻮﻧﺔ‪ ،‬ﻭﲟﻘﺪﺍﺭ ﻋﺪﻭﻟﻚ ﻋﻦ ﺍﷲ ﺇﱃ ﺧﻠﻘﻪ ﻳﻜﻮﻥ ﻛﻞ ﺍﳌﺌﻮﻧﺔ‪ .‬ﻭﺃﻧﺸﺪ‬
‫ﻭﺫﻛﺮ ﺃﻧﻪ ﻟﺒﻌﺾ ﺍﶈﺪﺛﲔ‪:‬‬
‫ﻳﺎ ﻃﺎﻟﺐ ﺍﻟﺮﺯﻕ ﺇﻥ ﺍﻟﺮﺯﻕ ﰲ ﻃﻠﺒﻚ ‪ ...‬ﻭﺍﻟﺮﺯﻕ ﻳﺄﰐ ﻭﺇﻥ ﺃﻗﻠﻠﺖ ﻣﻦ ﺗﻌﺒﻚ‬
‫ﻻ ﳝﻠﻜﻨﻚ ﻻ ﺣﺮﺹ ﻭﻻ ﺗﻌﺐ ‪ ...‬ﻓﻴﺴﻠﻤﺎﻙ ﻭﻻ ﺗﺪﺭﻱ ﺇﱃ ﻋﻄﺒﻚ‬
 ‫ﺇﻥ ﲣﻒ ﺃﺳﺒﺎﺏ ﻫﺬﺍ ﺍﻟﺮﺯﻕ ﻋﻨﻚ ﻓﻜﻢ ‪ ...‬ﻟﻠﺮﺯﻕ ﻣﻦ ﺳﺒﺐ ﻳﻐﻨﻴﻚ ﻋﻦ ﺳﺒﺒﻚ‬
‫ﺑﻞ ﺇﻥ ﺗﻜﻦ ﰲ ﺃﻋﺰ ﺍﻟﻌﺰ ﺫﺍ ﺃﺭﺏ ‪ ...‬ﻓﻼ ﻳﻜﻦ ﺯﺍﺩ ﻣﻦ ﱂ ﺗﺒﻞ ﻣﻦ ﺃﺭﺑﻚ‬
‫ﻻ ﺗﻌﺮﺿﻦ ﻟﺰﺍﺩ ﻟﺴﺖ ﲤﻠﻜﻪ ‪ ...‬ﻭﺍﻗﻨﻊ ﺑﺰﺍﺩﻙ ﺃﻭ ﻓﺎﺻﱪ ﻋﻠﻰ ﺳﻐﺒﻚ‬
‫ﻭﻟﺴﺖ ﲢﻤﺪ ﺃﻥ ﺗﻌﺰﻯ ﺇﱃ ﻧﺸﺐ ‪ ...‬ﺇﺫﺍ ﻋﺰﻳﺖ ﺇﱃ ﲞﻞ ﻋﻠﻰ ﻧﺸﺒﻚ‬
‫ﻫﺐ ﺟﺎﻫﻞ ﺍﻟﻘﻮﻡ ﻏﺮﺗﻪ ﺟﻬﺎﻟﺘﻪ ‪ ...‬ﺃﻟﺴﺖ ﺫﺍ ﺃﺩﺏ ﻓﺎﻋﻤﻞ ﻋﻠﻰ ﺃﺩﺑﻚ؟‬
‫ﻻ ﺗﻜﻠﺐ ﻋﻠﻰ ﻋﺮﺽ ﺍﻟﻜﺮﺍﻡ ﺗﻌﺶ ‪ ...‬ﻭﺍﻟﻜﻠﺐ ﺃﺣﺴﻦ ﺣﺎ ﹰﻻ ﻣﻨﻚ ﰲ ﻛﻠﺒﻚ‬
‫ﻭﻻ ﺗﻌﺐ ﻋﺮﺽ ﻣﻦ ﰲ ﻋﺮﺿﻪ ﺟﺮﺏ ‪ ...‬ﺇﻻ ﻭﺃﻧﺖ ﻧﻘﻲ ﺍﻟﻌﺮﺽ ﻣﻦ ﺟﺮﺑﻚ‬
‫ﻭﺇﳕﺎ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ ﺫﻭﻭ ﺭﺗﺐ ‪ ...‬ﻓﺎﻬﻧﺾ ﺇﱃ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻌﻠﻴﺎﺀ ﻣﻦ ﺭﺗﺒﻚ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﻛﺎﻥ ﳜﺘﻠﻒ ﺇﱃ ﳎﻠﺲ ﺃﰊ ﺳﻌﻴﺪ ﻋﻠﻲ ﺍﺑﻦ ﺍﳌﺴﺘﻨﲑ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﺏ ﺑﻨﺖ ﻗﻄﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ‬
‫ﺳﻌﻴﺪ ﻳﻌﺮﻑ ﻟﻪ ﺗﻘﺪﻣﻪ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﺟﻊ ﺇﱃ ﻭﻃﺄﺓ ﺧﻠﻖ ﻭﺣﺴﻦ ﻋﺸﺮﺓ‪ ،‬ﻭﺣﻼﻭﺓ ﻛﻼﻡ‬
‫ﻭﻓﻘﺮ ﻣﺪﻗﻊ‪ ،‬ﻭﺿﺮ ﻇﺎﻫﺮ ﻭﺣﺎﻟﺔ ﺳﻴﺌﺔ‪ ،‬ﻭﺃﻣﺮ ﳐﺘﻞ ﻭﻣﻌﻴﺸﺔ ﺿﻴﻘﺔ‪ ،‬ﻭﻛﺜﺮﺓ ﻋﻴﺎﻝ ﻭﻣﺌﻮﻧﺔ ﻣﻊ ﻧﺸﺎﻁ ﺍﻟﻘﻠﺐ‪،‬‬
‫ﻭﺛﺒﺎﺕ ﺍﻟﻨﻔﺲ ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﳌﺮﺡ ﻭﺍﻟﻄﺮﺏ ﻭﺍﻻﺭﺗﻴﺎﺡ‪.‬‬
‫ﻭﻗﺮﺃ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺃﰊ ﺳﻌﻴﺪ ﺩﻳﻮﺍﻥ ﺍﳌﺮﻗﺶ ﻭﺃﺧﺬ ﺧﻄﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﻋﺠﻞ ﺍﻻﻧﺼﺮﺍﻑ ﻣﻦ ﻋﻨﺪﻩ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺳﻌﻴﺪ‪:‬‬
‫ﺃﻳﻦ ﻋﺰﻣﺖ؟ ﻗﺎﻝ‪ :‬ﺃﺫﻫﺐ ﻷﺻﻠﺢ ﺃﻣﺮ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﻭﺃﲤﺤﻞ ﻭﺃﺣﺘﺎﻝ‪ ،‬ﻓﺪﻋﺎ ﻟﻪ ﺑﺎﻟﺮﺯﻕ ﻭﺍﻟﺴﻌﺔ ﻭﺍﳌﻌﻮﻧﺔ ﻭﺍﻟﻜﻔﺎﻳﺔ‪،‬‬
‫ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﺿﺎﺣﻚ ﺍﻟﺴﻦ‪ ،‬ﻗﺮﻳﺮ ﺍﻟﻌﲔ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ‪ .‬ﻗﻠﻨﺎ ﻟﻪ‪ :‬ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﻊ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻻ ﻳﻌﺮﻑ ﺍﳊﺰﻥ ﰲ‬
‫ﻭﺟﻬﻪ‪ ،‬ﻭﻻ ﻳﺸﺘﺪ ﳘﻪ‪ ،‬ﻭﻳﻘﺪﺭ ﻋﻠﻰ ﺩﻓﻌﻪ‪ .‬ﻓﺎﻟﺘﻔﺖ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ :‬ﻭﺭﺍﺀﻩ ﺣﺎﻝ ﳜﻔﻴﻬﺎ ﻋﻨﺎ‪ ،‬ﻭﻳﻄﻮﻳﻬﺎ‬
‫ﻣﻨﺎ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻇﻦ ﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﺍﻟﺮﺟﻞ ﻋﺎﻗﻞ‪ ،‬ﻭﺍﻟﻌﺎﻗﻞ ﻳﻌﻠﻮ ﻋﻠﻰ ﳘﻪ ﻭﺣﺰﻧﻪ‪ ،‬ﻓﻴﻘﻬﺮﳘﺎ ﺑﻌﻘﻠﻪ‬
‫ﻭﻋﻠﻤﻪ‪ ،‬ﻭﺍﳉﺎﻫﻞ ﻳﺸﺘﺪ ﳘﻪ ﻭﺣﺰﻧﻪ‪ ،‬ﻭﻳﺮﻯ ﺫﻟﻚ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺩﻓﻌﻪ ﳉﻬﻠﻪ‪ .‬ﻓﺎﺳﺘﺤﺴﻨﺎ ﺫﻟﻚ‬
‫ﻭﺃﺛﺒﺘﻨﺎﻩ‪.‬‬

‫ﻗﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﻹﻣﺘﺎﻉ‪ :‬ﻓﻘﺎﻝ ﱄ ﺍﻟﻮﺯﻳﺮ‪ :‬ﺃﻳﻦ ﺃﺑﻮ ﺳﻌﻴﺪ ﻣﻦ ﺃﰊ ﻋﻠﻲ؟ ﻭﺃﻳﻦ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻣﻨﻬﻤﺎ؟ ﻭﺃﻳﻦ ﺍﺑﻦ‬
‫ﺍﳌﺎﺭﻏﻲ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﳉﻤﺎﻋﺔ؟ ﻭﻛﺬﻟﻚ ﺍﳌﺮﺯﺑﺎﱐ ﻭﺍﺑﻦ ﺷﺎﺫﺍ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻮﺭﺍﻕ ﻭﺍﺏ ﺣﻴﻮﻳﻪ‪ .‬ﻓﻜﺎﻥ ﻣﻦ ﺍﳉﻮﺍﺏ‪ :‬ﺃﺑﻮ‬
‫ﺳﻌﻴﺪ ﺃﲨﻊ ﻟﺸﻤﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻧﻈﻢ ﳌﺬﺍﻫﺐ ﺍﻟﻌﺮﺏ ﻭﺃﺩﺧﻞ ﰲ ﻛﻞ ﺑﺎﺏ‪ ،‬ﻭﺃﺧﺮﺝ ﻣﻦ ﻛﻞ ﻃﺮﻳﻖ‪ ،‬ﻭﺃﻟﺰﻡ ﻟﻠﺠﺎﺩﺓ‬
‫ﺍﻟﻮﺳﻄﻰ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﳋﻠﻖ‪ ،‬ﻭﺃﺭﻭﻯ ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻭﺃﻗﻀﻰ ﰲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺃﻓﻘﻪ ﰲ ﺍﻟﻔﺘﻮﻯ‪ ،‬ﻭﺃﺣﻀﺮ ﺑﺮﻛﺔ ﻋﻠﻰ‬
‫ﺍﳌﺨﺘﻠﻔﲔ‪ ،‬ﻭﺃﻇﻬﺮ ﺃﺛﺮﹰﺍ ﰲ ﺍﳌﻘﺘﺒﺴﺔ‪ .‬ﻭﻟﻘﺪ ﻛﺘﺐ ﺇﻟﻴﻪ ﻧﻮﺡ ﺑﻦ ﻧﺼﺮ ﻭﻛﺎﻥ ﻣﻦ ﺃﺩﺑﺎﺀ ﻣﻠﻮﻙ ﺁﻝ ﺳﺎﻣﺎﻥ‪ ،‬ﺳﻨﺔ‬
‫ﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻛﺘﺎﺑﹰﺎ ﺧﺎﻃﺒﻪ ﻓﻴﻪ ﺑﺎﻹﻣﺎﻡ‪ ،‬ﻭﺳﺄﻟﻪ ﻋﻦ ﻣﺴﺎﺋﻞ ﺗﺰﻳﺪ ﻋﻠﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻣﺴﺄﻟﺔ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻬﺎ ﺍﳊﺮﺍ ﻭﻣﺎ‬
‫ﺃﺷﺒﻪ ﺍﳊﺮﺍﻥ‪ .‬ﻭﺑﺎﻗﻲ ﺫﻟﻚ ﺃﻣﺜﺎﻝ ﻣﺼﻨﻮﻋﺔ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﺷﻚ ﻓﻴﻬﺎ ﻓﺴﺄﻟﻪ ﻋﻨﻬﺎ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻘﺮﻭﻧﹰﺎ‬
‫ﺑﻜﺘﺎﺏ ﺍﻟﻮﺯﻳﺮ ﺍﻟﺒﻠﻌﻤﻲ ﺧﺎﻃﺒﻪ ﻓﻴﻪ ﺑﺈﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺿﻤﻨﻪ ﻣﺴﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻣﺜﺎ ﹰﻻ ﻟﻠﻌﺮﺏ ﻣﺸﻜﻠﺔ‪.‬‬
‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺍﳌﺮﺯﺑﺎﻥ ﺑﻦ ﳏﻤﺪ ﻣﻠﻚ ﺍﻟﺪﻳﻠﻢ ﻣﻦ ﺃﺫﺭﺑﻴﺠﺎﻥ ﻛﺘﺎﺑﹰﺎ ﺧﺎﻃﺒﻪ ﻓﻴﻪ ﺑﺸﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﺳﺄﻝ ﻋﻦ ﻣﺎﺋﺔ‬
‫ﻭﻋﺸﺮﻳﻦ ﻣﺴﺄﻟﺔ ﺃﻛﺜﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁ‪ ،‬ﻭﺑﺎﻗﻲ ﺫﻟﻚ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺣﻨﺰﺍﺑﺔ ﻣﻦ ﻣﺼﺮ ﻛﺘﺎﺑﹰﺎ ﺧﺎﻃﺒﻪ ﻓﻴﻪ ﺑﺎﻟﺸﻴﺦ ﺍﳉﻠﻴﻞ‪ ،‬ﻭﺳﺄﻟﻪ ﻓﻴﻪ ﻋﻦ ﺛﻼﲦﺎﺋﺔ ﻛﻠﻤﺔ ﻣﻦ ﻓﻨﻮﻥ‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﺮﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻦ ﺍﻟﺴﻠﻒ‪ .‬ﻭﻗﺎﻝ ﱄ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺳﻨﺔ ﺳﺒﻌﲔ‪ :‬ﺃﻧﺎ ﲨﻌﺖ ﺫﻟﻚ‬
‫ﻻﺑﻦ ﺣﻨﺰﺍﺑﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳌﻌﻮﻧﺔ‪.‬‬
‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﺟﻌﻔﺮ ﻣﻠﻚ ﺳﺠﺴﺘﺎﻥ ﻋﻠﻰ ﻳﺪ ﺷﻴﺨﻨﺎ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﻛﺘﺎﺑﹰﺎ ﺧﺎﻃﺒﻪ ﻓﻴﻪ ﺑﺎﻟﺸﻴﺦ ﺍﻟﻔﺮﺩ‪ .‬ﺳﺄﻝ ﻋﻦ‬
‫ﺳﺒﻌﲔ ﻣﺴﺄﻟﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻣﺎﺋﺔ ﻛﻠﻤﺔ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺛﻼﲦﺎﺋﺔ ﺑﻴﺖ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻫﻜﺬﺍ ﺣﺪﺛﲏ ﺑﻪ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‪،‬‬
‫ﻭﺃﺭﺑﻌﲔ ﻣﺴﺄﻟﺔ ﰲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺛﻼﺛﲔ ﻣﺴﺄﻟﺔ ﰲ ﺍﻷﺻﻮﻝ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳌﺘﻜﻠﻤﲔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻮﺯﻳﺮ‪ :‬ﻭﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻭﺍﳉﻮﺍﺑﺎﺕ ﻋﻨﺪﻙ؟ ﻗﻠﺖ ﻧﻌﻢ‪ :‬ﻗﺎﻝ‪ :‬ﰲ ﻛﻢ ﺗﻘﻊ؟ ﻗﻠﺖ ﻟﻌﻠﻬﺎ ﺗﻘﻊ ﰲ ﺍﻷﻑ‬
‫ﻭﲬﺴﻤﺎﺋﺔ ﻭﺭﻗﺔ‪ ،‬ﻷ ﺃﻛﺜﺮﻫﺎ ﰲ ﺍﻟﻈﻬﻮﺭ‪ .‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﻬﺑﺎ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﺃﻳﻦ ﺍﻟﻔﺮﺍﻍ ﻭﺃﻳﻦ ﺍﻟﺴﻜﻮ؟؟ ﻭﳓﻦ ﰲ ﻛﻞ ﻳﻮﻡ ﻧﺪﻓﻊ ﺇﱃ ﻃﺎﻣﺔ ﺗﻨﺴﻰ ﻣﺎ ﺳﻠﻒ‪ ،‬ﻭﺗﻮﻋﺪ ﺑﺎﻟﺪﺍﻫﻴﺔ ﰒ ﻗﺎﻝ‪ :‬ﺻﻞ‬
‫ﺣﺪﻳﺜﻚ‪ .‬ﻗﻠﺖ‪ :‬ﻭﺃﻣﺎ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﻓﺄﺷﺪ ﺗﻔﺮﺩﹰﺍ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺃﻛﺜﺮ ﺇﻛﺒﺎﺑﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺑﻌﺪ ﻣﻦ ﻛﻞ ﻣﺎ ﻋﺪﺍﻩ ﳑﺎ ﻫﻮ ﻋﻠﻢ‬
‫ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﻭﻣﺎ ﲡﺎﻭﺯ ﰲ ﺍﻟﻠﻐﺔ ﻛﺘﺐ ﺃﰊ ﺯﻳﺪ ﻭﺃﻃﺮﺍﻓﹰﺎ ﻟﻐﲑﻩ‪ ،‬ﻭﻫﻮ ﻣﺘﻘﺪ ﺑﺎﻟﻐﻴﻆ ﻋﻠﻰ ﺃﰊ ﺳﻌﻴﺪ ﻭﺑﺎﳊﺴﺪ ﻟﻪ‪.‬‬
‫ﻛﻴﻒ ﰎ ﻟﻪ ﺗﻔﺴﲑ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ؟ ﺑﻐﺮﻳﺒﻪ ﻭﺃﻣﺜﺎﻟﻪ‪ ،‬ﻭﺷﻮﺍﻫﺪﻩ ﻭﺃﺑﻴﺎﺗﻪ‪ .‬ﻭﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ﻳﺆﺗﻴﻪ‬
‫ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺷﻲﺀ ﻣﺎ ﰎ ﻟﻠﻤﱪﺩ ﻭﻻ ﻟﻠﺰﺟﺎﺝ‪ ،‬ﻭﻻ ﻻﺑﻦ ﺍﻟﺴﺮﺍﺝ ﻭﻻ ﻻﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ‪ ،‬ﻣﻊ ﺳﻌﺔ ﻋﻠﻤﻬﻢ‪،‬‬
‫ﻭﻗﺒﺾ ﺑﻨﺎﻬﻧﻢ‪.‬‬
‫ﻭﻷﰊ ﻋﻠﻲ ﺃﻃﺮﺍﻑ ﻣﻦ ﺍﻟﻜﻼﻡ ﰲ ﻣﺴﺎﺋﻞ ﺃﺟﺎﺩ ﻓﻴﻬﺎ ﻭﱂ ﻳﺄﺗﻞ‪ ،‬ﻭﻟﻜﻨﻪ ﻗﻌﺪ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﻨﻈﻢ ﺍﳌﻌﺮﻭﻑ‪.‬‬
‫ﻭﺣﺪﺛﲏ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺃﻥ ﺃﺑﺎ ﻋﻠﻲ ﺍﺷﺘﺮﻱ ﺷﺮﺡ ﺃﰊ ﺳﻌﻴﺪ ﺑﺎﻷﻫﻮﺍﺯ ‪ -‬ﰲ ﺗﻮﺟﻬﻪ ﺇﱃ ﺑﻐﺪﺍﺩ ﺳﻨﺔ ﲦﺎﻥ ﻭﺳﺘﲔ‪،‬‬
‫ﻻﺣﻘﹰﺎ ﺑﺎﳋﺪﻣﺔ ﺍﳌﻮﺳﻮﻣﺔ ﺑﻪ ﻭﺍﻟﻨﺪﺍﻣﺔ ﺍﳌﻮﻗﻮﻓﺔ ﻋﻠﻴﻪ ‪ -‬ﺑﺄﻟﻔﻲ ﺩﺭﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ‬
‫ﻳﺄﺑﻮﻥ ﺍﻹﻗﺮﺍﺭ ﺑﻪ‪ ،‬ﺇﻻ ﻣﻦ ﻳﺰﻋﻢ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﻟﻨﻘﺾ ﻋﻠﻴﻪ ﻭﺇﻇﻬﺎﺭ ﺍﳋﻄﺈ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﳌﻠﻚ ﺍﻟﺴﻌﻴﺪ ﻫﻢ ﺑﺎﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻠﻢ ﻳﻘﺾ ﻟﻪ‪ .‬ﺫﻟﻚ‪ ،‬ﻷﻥ ﺃﺑﺎ ﺳﻌﻴﺪ ﻣﺎﺕ ﰲ ﺭﺟﺐ ﺳﻨﺔ ﲦﺎﻥ ﻭﺳﺘﲔ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﺃﺑﻮ ﻋﻠﻲ ﻳﺸﺮﺏ ﻭﳜﺎﻟﻊ‪ ،‬ﻭﻣﺎ ﻫﺬﻱ ﺳﺠﻴﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻃﺮﻳﻘﺔ ﺍﻟﺪﻳﺎﻧﲔ‪ .‬ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﻳﺼﻮﻡ ﺍﻟﺪﻫﺮ‬
‫ﻛﻠﻪ‪ ،‬ﻭﻻ ﻳﺼﻠﻲ ﺇﻻ ﰲ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻳﻔﱵ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻳﻠﻲ ﺍﻟﻘﻀﺎﺀ ﺳﻨﲔ‪ ،‬ﻭﻳﺘﺄﻟﻪ ﻭﻳﺘﺤﺮﺝ‪ ،‬ﻭﻏﲑﻩ‬
‫ﲟﻌﺰﻝ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻭﻟﻮﻻ ﺍﻹﺑﻘﺎﺀ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﻟﻜﺎﻥ ﺍﻟﻘﻠﻢ ﳚﺮﻱ ﲟﺎ ﻫﻮ ﺧﺎﻑ‪ ،‬ﻭﳜﱪ ﲟﺎ ﻫﻮ ﳎﻤﺠﻢ ﻭﻟﻜﻦ ﺍﻷﺧﺬ‬
‫ﲝﻜﻢ ﺍﳌﺮﻭﺀﺓ ﺃﻭﱃ‪ ،‬ﻭﺍﻹﻋﺮﺍﺽ ﻋﻤﺎ ﻳﻮﺟﺐ ﺍﻟﻼﺋﻤﺔ ﺃﺣﺮﻯ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺳﻌﻴﺪ ﺣﺴﻦ ﺍﳋﻂ‪ ،‬ﻭﻟﻘﺪ ﺃﺭﺍﺩﻩ‬
‫ﺍﻟﺼﻴﻤﺮﻱ ﺃﺑﻮ ﺟﻌﻔﺮ ﻋﻠﻰ ﺍﻹﻧﺸﺎﺀ ﻭﺍﻟﺘﺤﺮﻳﺮ ﻓﺎﺳﺘﻌﻔﻰ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺩﺭﺑﺔ ﻭﺃﻧﺎ ﻋﺎﺭ ﻣﻨﻬﺎ‪ ،‬ﻭﺳﻴﺎﺳﺔ‬
‫ﻭﺃﻧﺎ ﻏﺮﻳﺐ ﻓﻴﻬﺎ‪ .‬ﻭﻣﻦ ﺍﻟﻌﻨﺎﺀ ﺭﻳﺎﺿﺔ ﺍﳍﺮﻡ‪.‬‬

‫ﻭﺣﺪﺛﻨﺎ ﺍﻟﻨﺼﺮﻱ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﺍﻟﻨﻮﺑﺔ ﻟﻠﻤﻬﻠﱯ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﺧﻂ ﺑﲔ ﻳﺪﻱ ﺍﻟﺼﻴﻤﺮﻱ ﺃﰊ ﺟﻌﻔﺮ‬
‫ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻓﺎﻟﺘﻤﺴﲏ ﻳﻮﻣﹰﺎ ﻷ ﺃﺟﻴﺐ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﻋﻦ ﻛﺘﺎﺏ ﻓﻠﻢ ﳚﺪﱐ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ‬
‫ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﲝﻀﺮﺗﻪ‪ ،‬ﻓﻈﻦ ﺃﻧﻪ ﻟﻔﻀﻞ ﺍﻟﻌﻠﻢ ﺃﻗﻮﻡ ﺑﺎﳉﻮﺍﺏ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻓﺘﻘﺪﻡ ﺇﻟﻴﻪ ﺃﻥ ﻳﻜﺘﺐ ﻭﳚﻴﺐ‪ ،‬ﻓﺄﻃﺎﻝ‬
‫ﰲ ﻋﻤﻞ ﻧﺴﺨﺔ ﻛﺜﺮ ﻓﻴﻬﺎ ﺍﻟﻀﺮﺏ ﻭﺍﻹﺻﻼﺡ‪ ،‬ﰒ ﺃﺧﺬ ﳛﺮﺭ ﻭﺍﻟﺼﻴﻤﺮﻱ ﻳﻘﺮﺃ ﻣﺎ ﻳﻜﺘﺒﻪ‪ ،‬ﻓﻮﺟﺪﻩ ﳐﻠﻔﹰﺎ ﳉﺎﺭﻱ‬
‫ﺍﻟﻌﺎﺩﺓ ﻟﻔﻈﺎﹰ‪ ،‬ﻣﺒﺎﻳﹰﺎ ﳌﺄﺛﻮﺭﻩ ﺗﺮﺗﻴﺒﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺩﺧﻠﺖ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﻓﺘﻤﺜﻞ ﺍﻟﺼﻴﻤﺮﻱ ﺑﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻳﺎ ﺑﺎﺭﻱ ﺍﻟﻘﻮﺱ ﺑﺮﻳﹰﺎ ﻟﻴﺲ ﻳﺼﻠﺤﻪ ‪ ...‬ﻻ ﺗﻈﻠﻢ ﺍﻟﻘﻮﺱ ﺃﻋﻂ ﺍﻟﻘﻮﺱ ﺑﺎﺭﻳﻬﺎ‬
‫ﰒ ﻗﺎﻝ ﻷﰊ ﺳﻌﻴﺪ‪ :‬ﺧﻔﻒ ﻋﻨﻚ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﺍﺩﻓﻊ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺗﻠﻤﻴﺬﻙ ﻟﻴﺠﻴﺐ ﻋﻨﻪ‪ ،‬ﻓﺨﺠﻞ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ .‬ﻓﻠﻤﺎ ﺍﺑﺘﺪﺃﺕ ﺍﳉﻮﺍﺏ ﻣﻦ ﻏﲑ ﻧﺴﺨﺔ ﲢﲑ ﻣﲏ ﺃﺑﻮ ﺳﻌﻴﺪ‪.‬‬
‫ﰒ ﻗﺎﻝ ﻟﻠﺼﻴﻤﺮﻱ ﺃﻳﻬﺎ ﺍﻷﺳﺘﺎﺫ‪ :‬ﻟﻴﺲ ﲟﺴﺘﻨﻜﺮ ﻣﺎ ﻛﺎﻥ ﻣﲏ‪ ،‬ﻭﻻ ﲟﺴﺘﻜﱪ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ‪ ،‬ﺇﻥ ﻣﺎﻝ ﺍﻟﻐﲏ ﻻ ﻳﺼﺢ‬
‫ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ ﺇﻻ ﺑﲔ ﻣﺴﺘﺨﺮﺝ ﻭﺟﻬﺒﺬ‪ ،‬ﻭﺍﻟﻜﺘﺎﺏ ﺟﻬﺎﺑﺬﺓ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻣﺴﺘﺨﺮﺟﻮﻩ‪ .‬ﻓﺘﺒﺴﻢ ﺍﻟﺼﻴﻤﺮﻱ‬
‫ﻭﺃﻋﺠﺒﻪ ﻣﺎ ﲰﻊ ﻭﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻣﺎ ﺃﺧﻠﻴﺘﻨﺎ ﻣﻦ ﻓﺎﺋﺪﺓ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﻌﻴﺪ ﺍﻟﻘﺮﻳﻦ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﺍﻟﺸﺮﻭﻁ ﻭﺍﻟﻨﺤﻮ‪،‬‬
‫ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﺍﻟﻘﻮﺍﰲ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻫﻮ ﰲ ﻛﻞ ﻫﺬﺍ‪ ،‬ﺇﻣﺎ ﰲ ﺍﻟﻐﺎﻳﺔ‬
‫ﻭﺇﻣﺎ ﰲ ﺍﻟﻮﺳﻂ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ :‬ﻓﻌﻠﻲ ﺍﻟﺮﺗﺐ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻭﺍﳌﻄﻖ‪ ،‬ﻭﻻ ﻋﻴﺐ ﺑﻪ ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺴﻠﻚ ﻃﺮﻳﻖ‬
‫ﻭﺍﺿﻊ ﺍﳌﻨﻄﻖ‪ ،‬ﺑﻞ ﺃﻓﺮﺩ ﻟﻪ ﺻﻨﺎﻋﺔ ﻭﺃﻇﻬﺮ ﺑﺮﺍﻋﺔ‪ ،‬ﻭﻗﺪ ﻋﻤﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺑﹰﺎ ﻧﻔﻴﺴﺎﹰ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺍﻟﺪﻳﻦ ﺍﻟﺜﺨﲔ‪،‬‬
‫ﻭﺍﻟﻌﻘﻞ ﺍﻟﺮﺯﻳﻦ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﺑﻦ ﺍﳌﺮﺍﻏﻲ‪ :‬ﻓﻼ ﻳﻠﺤﻖ ﻬﺑﺆﻻﺀ ﻣﻊ ﺑﺮﺍﻋﺔ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺳﻌﺔ ﺍﳊﻔﻆ ﻭﻗﻮﺓ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻏﺰﺍﺭﺓ ﺍﻟﻨﻔﺚ‪ ،‬ﻭﻛﺜﺮﺓ‬
‫ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻣﻦ ﻧﻈﺮ ﻟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻬﺠﺔ ﻋﺮﻑ ﻣﺎ ﺃﻗﻮﻝ‪ ،‬ﻭﺍﻋﺘﻘﺪ ﻓﻮﻕ ﻣﺎ ﻭﺻﻔﺖ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﺮﺯﺑﺎﱐ ﻭﺍﺑﻦ ﺷﺎﺫﺍﻥ‪ ،‬ﻭﺍﻟﻘﺮﻣﻴﺴﻴﲏ ﻭﺍﺑﻦ ﺍﳋﻼﻝ‪ ،‬ﻭﺍﺑﻦ ﺣﻴﻮﻳﻪ‪ :‬ﻓﻠﻬﻢ ﺭﻭﺍﻳﺔ ﻭﲨﻊ‪ ،‬ﻟﻴﺲ ﳍﻢ ﰲ ﺷﻲﺀ ﻣﻦ‬
‫ﺫﻟﻚ ﻧﻘﻂ ﻭﻻ ﺇﻋﺠﺎﻡ‪ ،‬ﻭﻻ ﺇﺳﺮﺍﺝ ﻭﻻ ﺇﳉﺎﻡ‪.‬‬
‫ﻭﺣﺪﺛﲏ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﻻﻗﺎﺳﻢ ﺑﻦ ﺃﲪﺪ ﺍﻷﻧﺪﻟﺴﻲ ﺷﻴﺨﻨﺎ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻦ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻴﻤﻦ ﺯﻳﺪ ﺍﺑﻦ‬
‫ﺍﳊﺴﻦ ﺍﻟﻜﺪﻱ ﺷﻴﺨﻨﺎ ﻗﺎﻝ‪ :‬ﺑﻠﻐﲏ ﺃﻥ ﺃﺑﺎ ﺳﻌﻴﺪ ﺩﺧﻞ ﻋﻠﻰ ﺍﺑﻦ ﺩﺭﻳﺪ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﺃﻭﻝ ﻣﻦ ﺃﻗﻮﻯ ﰲ ﺍﻟﺸﻌﺮ ﺃﺑﻮﻧﺎ‬
‫ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﺗﻐﲑﺕ ﺍﻟﺒﻼﺩ ﻭﻣﻦ ﻋﻠﻴﻬﺎ ‪ ...‬ﻓﻮﺟﻪ ﺍﻷﺭﺽ ﻣﻐﱪ ﻗﺒﻴﺢ‬
‫ﺗﻐﲑ ﻛﻞ ﺫﻱ ﻃﻌﻢ ﻭﻟﻮﻥ ‪ ...‬ﻭﻗﻞ ﺑﺸﺎﺷﺔ ﺍﻟﻮﺟﻪ ﺍﳌﻠﻴﺢ‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﳝﻜﻦ ﺇﻧﺸﺎﺩﻩ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺇﻗﻮﺍﺀ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻭﻛﻴﻒ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺑﺄﻥ ﺗﻨﺼﺐ ﺑﺸﺎﺷﺔ‬
‫ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﺗﺮﻓﻊ ﺍﻟﻮﺟﻪ ﺍﳌﻠﻴﺢ ﺑﻘﻞ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺪ ﺣﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﻛﻤﺎ ﺣﺬﻑ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﻼ‬
‫ﻓﺄﻟﻔﻴﺘﻪ ﻏﲑ ﻣﺴﺘﻌﺘﺐ ‪ ...‬ﻭﻻ ﺫﺍﻛﺮ ﺍﷲ ﺇﻻ ﻗﻠﻴ ﹰ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﺟﺮﻯ ﻟﻴﻠﺔ ﺫﻛﺮ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﰲ ﳎﻠﺲ ﺍﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺩ ﻳﺘﻌﺼﺐ ﻟﻪ ﻭﻳﻘﺪﻣﻪ‬
‫ﻋﻠﻰ ﺃﻫﻞ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻳﺰﻋﻢ ﺃﻧﻪ ﺣﻀﺮ ﳎﻠﺴﻪ ﻭﺃﺑﺎﻥ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺻﺎﺩﻑ ﻣﻦ ﺃﰊ ﺳﻌﻴﺪ ﲝﺮ ﻋﻠﻢ ﻭﻃﻮﺩ ﺣﻠﻢ‪.‬‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﳋﺸﻜﻲ‪ :‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﻌﻤﻞ ﰲ ﻛﺘﺎﺏ ﺷﺮﺡ ﺳﻴﺒﻮﻳﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻨﻈﺮ ﺇﻟﻴﻪ ﺍﺑﻦ ﻋﺒﺎﺩ ﻣﺘﻨﻤﺮﹰﺍ ﻭﱂ ﻳﻘﻞ‬
‫ﺣﺮﻓﺎﹰ‪ ،‬ﻓﻌﺠﺒﺖ ﻣﻦ ﺫﻟﻚ‪ .‬ﰒ ﺇﱐ ﺗﻮﺻﻠﺖ ﺑﺒﻌﺾ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺣﱴ ﺳﺄﻝ ﻋﻦ ﺣﻠﻤﻪ ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﻣﻊ ﺫﺑﻪ ﻋﻦ ﺃﰊ‬
‫ﺳﻌﻴﺪ ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻟﻘﺪ ﻣﻠﻜﻲ ﺍﻟﻐﻴﻆ ﻋﻦ ﺫﻟﻚ ﺍﳉﺎﻫﻞ ﺣﱴ ﻋﺰﺏ ﻋﻲ ﺭﺃﻳﻲ‪ ،‬ﻭﱂ ﺃﺟﺪ ﰲ ﺍﳊﺎﻝ ﺷﻴﺌﹰﺎ ﻳﺸﻔﻲ‬
‫ﻏﻴﻈﻲ ﻭﻏﻠﱵ ﻣﻨﻪ‪ ،‬ﻓﺼﺎﺭ ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﻟﺴﻜﻮﰐ ﻋﻨﻪ‪ ،‬ﻓﺸﺎﻬﺑﺖ ﺍﳊﺎﻝ ﺍﳊﻠﻢ ﻭﻣﺎ ﻛﺎﻥ ﺫﻟﻚ ﺣﻠﻤﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﻃﻠﺒﹰﺎ‬
‫ﻟﻨﻮﻉ ﻣﻦ ﺍﻻﺳﺘﺨﻔﺎﻑ ﻻﺋﻖ ﺑﻪ‪ .‬ﻓﻮﺍﷲ ﻣﺎ ﻳﺪﺭﻱ ﺫﻟﻚ ﺍﻟﻜﻠﺐ ﻭﻻ ﺃﺣﺪ ﳑﻦ ﺧﺮﺝ ﻣﻦ ﻗﺮﻳﺘﻪ ﻭﺭﻗﺔ ﻣﻦ ﺫﻟﻚ‬
 ‫ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﻫﻞ ﺳﺒﻖ ﺃﺣﺪ ﺇﱃ ﻣﺜﻠﻪ ﻣﻦ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻣﻊ ﻛﺜﺮﺓ ﻓﻨﻮﻧﻪ‪ ،‬ﻭﺧﻮﺍﰲ ﺃﺳﺮﺍﺭﻩ؟ ﻭﻛﺎﻥ ﺃﺑﻮ‬
‫ﻣﻮﺳﻰ ﻫﺬﺍ ﻣﻦ ﻃﱪﺳﺘﺎﻥ‪ ،‬ﻓﻌﺪ ﻫﺬﺍ ﺍﻟﺘﻌﺼﺐ ﻣﻦ ﻣﻨﺎﻗﺐ ﺍﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻭﺣﺠﺐ ﺃﺑﺎ ﻣﻮﺳﻰ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬

‫ﻭﻣﻦ ﻋﺠﻴﺐ ﻣﺎ ﻣﺮ ﰊ‪ :‬ﻣﺎ ﻗﺮﺃﺗﻪ ﰲ ﻛﺘﺎﺏ ﺍﻻﻧﺘﺼﺎﺭ ﺍﳌﻨﱯ ﻋﻦ ﻓﻀﺎﺋﻞ ﺍﳌﺘﻨﱯ‪ ،‬ﻷﰊ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ‬
‫ﳏﻤﺪ ﺍﳌﻐﺮﰊ ﺭﺍﻭﻳﺔ ﺍﳌﺘﻨﱯ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺭﺩ ﻓﻴﻪ ﻋﻠﻰ ﺑﻌﺾ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺷﻌﺮ ﺍﳌﺘﻨﱯ ﻣﺴﺮﻭﻕ ﻣﻦ ﺃﰊ ﲤﺎﻡ‬
‫ﻭﺍﻟﺒﺤﺘﺮﻱ‪ .‬ﻭﻟﻪ ﻗﺼﻴﺪﺓ ﻋﺎﺭﺽ ﻬﺑﺎ ﺑﻌﺾ ﻗﺼﺎﺋﺪ ﺍﳌﺘﻨﻨﱯ‪ ،‬ﻭﺃﺧﺬ ﺍﳌﻐﺮﰊ ﻳﺮﺩ ﻋﻠﻴﻪ ﻓﻘﺎﻝ‪ :‬ﻭﺭﺃﻳﺘﻪ ﻗﻮﺩ ﺍﺳﺘﺸﻬﺪ‬
‫ﺑﺄﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﻣﺆﺩﺏ ﺍﻷﻣﲑ ﺃﰊ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺃﰊ ﺍﳊﺲ ﺑﻦ ﺑﻮﻳﻪ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺃﻋﻄﺎﻩ ﺧﻄﻪ ﺑﺄﻥ‬
‫ﻗﺼﻴﺪﺗﻪ ﺧﲑ ﻣﻦ ﻗﺼﻴﺪﺓ ﺃﰊ ﺍﻟﻄﻴﺐ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺟﻌﻞ ﺍﳊﻜﻢ ﰲ ﻫﺬﺍ ﺇﱃ ﺃﰊ ﺳﻌﻴﺪ؟ ﺇﳕﺎ ﳛﻜﻢ ﰲ ﺍﻟﺸﻌﺮ‬
‫ﺍﻟﺸﻌﺮﺍﺀ ﻻ ﺍﳌﺆﺩﺑﺔ‪ .‬ﻭﲟﺜﻞ ﻫﺬﺍ ﺟﺰﺕ ﺳﻨﺔ ﺍﻟﻌﺮﺏ ﰲ ﺍﻟﻘﺪﱘ‪ ،‬ﻛﺎﺕ ﺗﻀﺮﺏ ﻟﻠﻨﺎﺑﻐﺔ ﺧﻴﻤﺔ ﻣﻦ ﺃﺩﻡ ﺑﺴﻮﻕ‬
‫ﻋﻜﺎﻅ‪ ،‬ﻭﺗﺄﰐ ﺍﻟﺸﻌﺮﺍﺀ ﻣﻦ ﺳﺎﺋﺮ ﺍﻵﻓﺎﻕ ﻓﺘﻌﺮﺽ ﺃﺷﻌﺎﺭﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺤﻜﻢ ﳌﻦ ﺃﺟﺎﺩ‪ ،‬ﻭﺧﱪﻩ ﻣﻊ ﺣﺴﺎﻥ ﻭﻏﲑﻩ‬
‫ﻣﻌﺮﻭﻑ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﺤﻮ ﺃﺷﻌﺮﻫﻢ‪ ،‬ﻟﻜﺎﻥ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺴﻮﻱ ﺃﺷﻌﺮ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻣﺎ ﻋﺮﻑ ﻟﻪ ﻣﻦ ﻇﻢ‬
‫ﺑﻴﺖ ﻭﻻ ﺃﺑﻴﺎﺕ ﻭﻻ ﲰﻊ ﺫﻟﻚ ﻣﻨﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﻋﻄﺎﺀ ﺃﰊ ﺳﻌﻴﺪ ﺧﻄﻪ‪ ،‬ﻓﻴﻮﺷﻚ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺟﻨﺐ ﻣﺎ ﺣﺪﺛﲏ ﺑﻪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳋﺰﺍﺯ ﺍﻟﻮﺭﺍﻕ ﺑﺒﻐﺪﺍﺩ‪،‬‬
‫ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻘﻨﻄﺮﻱ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﺍﳋﺮﺍﺳﺎﱐ‪ ،‬ﻭﳘﺎ ﻭﺭﺍﻗﺎﻥ ﺃﻳﻀﹰﺎ ﻣﻦ ﺟﻠﺔ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺼﻨﻌﺔ‪ :‬ﺃﻥ ﺃﺑﺎ ﺳﻌﻴﺪ‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻴﻊ ﻛﺘﺎﺏ ‪ -‬ﺍﺳﺘﻜﺘﺒﻪ ﺑﻌﺾ ﺗﻼﻣﺬﺗﻪ ‪ -‬ﺣﺮﺻﹰﺎ ﻋﻠﻰ ﺍﻟﻨﻔﻊ ﻣﻨﻪ‪ ،‬ﻭﻧﻈﺮﹰﺍ ﰲ ﺭﻕ ﺍﳌﻌﻴﺸﺔ‪ .‬ﻛﺘﺐ ﰲ ﺁﺧﺮﻩ‬
‫ﻭﺇﻥ ﱂ ﻳﻨﻈﺮ ﰲ ﺣﺮﻑ ﻣﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﻗﺪ ﻗﺮﺉ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻲ ﻭﺻﺢ‪ ،‬ﻟﻴﺸﺘﺮﻯ ﺑﺄﻛﺜﺮ ﻣﻦ ﲦﻦ ﻣﺜﻠﻪ‪ .‬ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺿﺪ ﻣﺎ‬
‫ﻭﺻﻔﻪ ﺑﻪ ﺍﳋﻄﻴﺐ ﻣﻦ ﻣﺘﺎﻧﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺗﺄﺑﻴﻪ ﻣﻦ ﺃﺧﺬ ﺭﺯﻕ ﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻗﻨﺎﻋﺘﻪ ﲟﺎ ﳛﺼﻞ ﻣﻦ ﻧﺴﺨﻪ ﻫﺬﻩ‪ ،‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ﲟﺎ ﻛﺎﻥ‪.‬‬

‫ﻣﻨﺎﻇﺮﺓ ﺟﺮﺕ ﺑﲔ ﻣﱴ ﺑﻦ ﻳﻮﻧﺲ ﺍﻟﻘﻨﺎﺋﻲ ﺍﻟﻔﻴﻠﺴﻮﻑ ﻭﺑﲔ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ‪-‬‬

‫ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ‪-‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﺫﻛﺮﺕ ﻟﻠﻮﺯﻳﺮ ﻣﻨﺎﻇﺮﺓ ﺟﺮﺕ ﰲ ﳎﻠﺲ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﺍﻟﻔﺘﺢ ﺍﻟﻔﻀﻞ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﺑﲔ ﺃﰊ‬
‫ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﻭﺃﰊ ﺑﺸﺮ ﻣﱴ‪ .‬ﻭﺍﺧﺘﺼﺮﻬﺗﺎ ﻓﻘﺎﻝ ﱄ‪ :‬ﺍﻛﺘﺐ ﻫﺬﻩ ﺍﳌﻨﺎﻇﺮﺓ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻓﺈﻥ ﺷﻴﺌﹰﺎ ﳚﺮﻱ ﰲ ﺫﻟﻚ‬
‫ﺍﺠﻤﻟﻠﺲ ﺍﻟﻨﺒﻴﻪ‪ ،‬ﻭﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺸﺨﺼﲔ ﲝﻀﺮﺓ ﺃﻭﻟﺌﻚ ﺍﻷﻋﻼﻡ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻐﺘﻨﻢ ﲰﺎﻋﻪ‪ ،‬ﻭﺗﻮﻋﻰ ﻓﻮﺍﺋﺪﻩ‪ ،‬ﻭﻻ‬
‫ﻳﺘﻬﺎﻭﻥ ﺑﺸﻲﺀ ﻣﻨﻪ‪ .‬ﻓﻜﺘﺒﺖ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﻠﻤﻊ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﻓﺄﻣﺎ ﻋﻠﻲ ﺍﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﺼﺎﱀ‪ ،‬ﻓﺈﻧﻪ ﺭﻭﺍﻫﺎ ﻣﺸﺮﻭﺣﺔ ﻗﺎﻝ‪ :‬ﳌﺎ ﺍﻧﻌﻘﺪ ﺍﺠﻤﻟﻠﺲ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻮﺯﻳﺮ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﻟﻠﺠﻤﺎﻋﺔ‬
‫ﻭﻓﻴﻬﻢ ﺍﳋﺎﻟﺪﻱ‪ ،‬ﻭﺍﺑﻦ ﺍﻹﺧﺸﻴﺪ‪ ،‬ﻭﺍﻟﻜﻨﺪﻱ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺑﺸﺮ‪ ،‬ﻭﺍﺑﻦ ﺭﺑﺎﺡ‪ ،‬ﻭﺍﺑﻦ ﻛﻌﺐ‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻗﺪﺍﻣﺔ ﺑﻦ‬
‫ﺟﻌﻔﺮ‪ ،‬ﻭﺍﻟﺰﻫﺮﻱ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﻭﺃﺑﻮ ﻓﺮﺍﺱ‪ ،‬ﻭﺍﺑﻦ ﺭﺷﻴﺪ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳍﺎﴰﻲ‪ ،‬ﻭﺍﺑﻦ‬
‫ﳛﲕ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﺭﺳﻮﻝ ﺑﻦ ﻃﻨﺞ ﻣﻦ ﻣﺼﺮ‪ ،‬ﻭﺍﳌﺮﺯﺑﺎﱐ ﺻﺎﺣﺐ ﺑﲏ ﺳﺎﻣﺎﻥ‪ :‬ﺃﺭﻳﺪ ﺃﻥ ﻳﻨﺘﺪﺏ ﻣﻨﻜﻢ ﺇﻧﺴﺎﻥ ﳌﻨﺎﻇﺮﺓ‬
‫ﻣﱴ ﰲ ﺣﺪﻳﺚ ﺍﳌﻨﻄﻖ ﻓﺈﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻻ ﺳﺒﻴﻞ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﻟﺼﺪﻕ ﻣﻦ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﳋﲑ ﻣﻦ‬
‫ﺍﻟﺸﺮ‪ ،‬ﻭﺍﳊﺠﺔ ﻣﻦ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﺍﻟﺸﻚ ﻣﻦ ﺍﻟﻴﻘﲔ‪ ،‬ﺇﻻ ﲟﺎ ﺣﻮﻳﻨﺎﻩ ﻣﻦ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻣﻠﻜﻨﺎﻩ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺳﺘﻔﺪﻧﺎﻩ‬
‫ﻣﻦ ﻣﻮﺍﺿﻌﻪ ﻋﻠﻰ ﻣﺮﺍﺗﺒﻪ ﻭﺣﺪﻭﺩﻩ‪ ،‬ﻭﺍﻃﻠﻌﻨﺎ ﻋﻠﻴﻪ ﻣﻦ ﺟﻬﺔ ﺍﲰﻪ ﻋﻠﻰ ﺣﻘﺎﺋﻘﻪ‪ ،‬ﻓﺄﺣﺠﻢ ﺍﻟﻘﻮﻡ ﻭﺃﻃﺮﻗﻮﺍ ﻓﻘﺎﻝ ﺍﺑﻦ‬
‫ﺍﻟﻔﺮﺍﺕ‪ :‬ﻭﺍﷲ ﺇﻥ ﻓﻴﻜﻢ ﳌﻦ ﻳﻔﻲ ﺑﻜﻼﻣﻪ ﻭﻣﻨﺎﻇﺮﺗﻪ‪ ،‬ﻭﻛﺴﺮ ﻣﺎ ﻳﺬﻫﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﱐ ﻷﻋﺪﻛﻢ ﰲ ﺍﻟﻌﻠﻢ ﲝﺎﺭﺍﹰ‪،‬‬
‫ﻭﻟﻠﺪﻱ ﻭﺃﻫﻠﻪ ﺃﻧﺼﺎﺭﺍﹰ‪ ،‬ﻭﻟﻠﺤﻖ ﻭﻃﻼﺑﻪ ﻣﻨﺎﺭﺍﹰ‪ ،‬ﻓﻤﺎ ﻫﺬﺍ ﺍﻟﺘﻐﺎﻣﺰ ﻭﺍﻟﺘﻼﻣﺰ ﺍﻟﻠﺬﺍﻥ ﲡﻠﻮﻥ ﻋﻨﻬﻤﺎ؟‪ .‬ﻓﺮﻓﻊ ﺃﺑﻮ ﺳﻌﻴﺪ‬
‫ﺍﻟﺴﲑﺍﰲ ﺭﺃﺳﻪ ﻭﻗﺎﻝ‪ :‬ﺍﻋﺬﺭ ﺃﻳﻬﺎ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﺍﳌﺼﻮ ﰲ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻏﲑ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺮﻭﺽ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﻠﺲ ﻋﻠﻰ‬
‫ﺍﻷﲰﺎﻉ ﺍﳌﺼﻴﻐﺔ‪ ،‬ﻭﺍﻟﻌﻴﻮﻥ ﺍﶈﺪﻗﺔ‪ ،‬ﻭﺍﻟﻌﻘﻮﻝ ﺍﳉﺎﻣﺪﺓ‪ ،‬ﻭﺍﻷﻟﺒﺎﺏ ﺍﻟﻨﺎﻗﺪﺓ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻳﺴﺘﺼﺤﺐ ﺍﳍﻴﺒﺔ ﻭﺍﳍﻴﺒﺔ‬
‫ﻣﻜﺴﺮﺓ‪ ،‬ﻭﳚﺘﻠﺐ ﺍﳊﻴﺎﺀ‪ ،‬ﻭﺍﳊﻴﺎﺀ ﻣﻐﻠﺒﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﱪﺍﺯ ﰲ ﻣﻌﺮﻛﺔ ﻏﺎﺻﺔ‪ ،‬ﻛﺎﻟﺼﺮﺍﻉ ﰲ ﺑﻘﻌﺔ ﺧﺎﺻﺔ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ :‬ﺃﻧﺖ ﳍﺎ ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ‪ ،‬ﻓﺎﻋﺘﺬﺍﺭﻙ ﻋﻦ ﻏﲑﻙ‪ ،‬ﻳﻮﺟﺐ ﻋﻠﻴﻚ ﺍﻻﻧﺘﺼﺎﺭ ﻟﻨﻔﺴﻚ‪ ،‬ﻭﺍﻻﻧﺘﺼﺎﺭ‬
‫ﻟﻨﻔﺴﻚ ﺭﺍﺟﻊ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ ﺑﻔﻀﻠﻚ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﳐﺎﻟﻔﺔ ﺍﻟﻮﺯﻳﺮ ﻓﻴﻤﺎ ﻳﺄﻣﺮ ﺑﻪ ﻫﺠﻨﺔ‪ ،‬ﻭﺍﻻﺣﺘﺠﺎﻥ ﻋﻦ ﺭﺃﻳﻪ‬
‫ﺇﺧﻼﺩ ﺇﱃ ﺍﻟﺘﻘﺼﲑ‪ - ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺯﻟﺔ ﺍﻟﻘﺪﻡ‪ ،‬ﻭﺇﻳﺎﻩ ﻧﺴﺄﻝ ﺣﺴﻦ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳌﻌﻮﻧﺔ ﰲ ﺍﳊﺮﺏ ﻭﺍﻟﺴﻠﻢ ‪. -‬‬
‫ﰒ ﻭﺍﺟﻪ ﻣﱴ ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻋﻦ ﺍﳌﻨﻄﻖ ﻣﺎ ﺗﻌﲎ ﺑﻪ؟ ﻓﺈﻧﺎ ﺇﺫﺍ ﻓﻬﻤﻨﺎ ﻣﺮﺍﺩﻙ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﻛﻼﻣﻨﺎ ﻣﻌﻚ ﰲ ﻗﺒﻮﻝ‬
‫ﺻﻮﺍﺑﻪ‪ ،‬ﻭﺭﺩ ﺧﻄﺌﻪ ﻋﻠﻰ ﺳﻨﻦ ﻣﺮﺿﻲ‪ ،‬ﻭﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻣﻌﺮﻭﻓﺔ‪ .‬ﻗﺎﻝ ﻣﱴ‪ :‬ﺃﻋﲏ ﺑﻪ ﺃﻧﻪ ﺁﻟﺔ ﻣﻦ ﺍﻵﻻﺕ‪ ،‬ﻳﻌﺮﻑ ﺑﻪ‬
‫ﺻﺤﻴﺢ ﺍﻟﻜﻼﻡ ﻣﻦ ﺳﻘﻴﻤﻪ‪ ،‬ﻭﻓﺎﺳﺪ ﺍﳌﻌﲎ ﻣﻦ ﺻﺎﳊﻪ ﻛﺎﳌﻴﺰﺍﻥ‪ ،‬ﻓﺈﱐ ﺃﻋﺮﻑ ﺑﻪ ﻻﺭﺟﺤﺎﻥ ﻣﻦ ﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﺍﻟﺸﺎﺋﻞ‬
‫ﻣﻦ ﺍﳉﺎﻧﺢ‪.‬‬

‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺃﺧﻄﺄﺕ‪ ،‬ﻷﻥ ﺻﺤﻴﺢ ﺍﻟﻜﻼﻡ ﻣﻦ ﺳﻘﻴﻤﻪ ﻳﻌﺮﻑ ﺑﺎﻟﻌﻘﻞ ﺇﻥ ﻛﻨﺎ ﻧﺒﺤﺚ ﺑﺎﻟﻌﻘﻞ‪ .‬ﻫﺒﻚ ﻋﺮﻓﺖ‬
‫ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﻟﻨﺎﻗﺺ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺯﻥ‪ ،‬ﻣﻦ ﻟﻚ ﲟﻌﺮﻓﺔ ﺍﳌﻮﺯﻭﻥ؟ ﺃﻫﻮ ﺣﺪﻳﺪ ﺃﻡ ﺫﻫﺐ‪ ،‬ﺃﻡ ﺷﺒﻪ ﺃﻡ ﺭﺻﺎﺹ؟‬
‫ﻭﺃﺭﺍﻙ ﺑﻌﺪ ﻣﻌﺮﻓﺔ ﺍﻟﻮﺯﻥ ﻓﻘﲑﹰﺍ ﺇﱃ ﻣﻌﺮﻓﺔ ﺟﻮﻫﺮ ﺍﳌﻮﺯﻭ ﻭﺇﱃ ﻣﻌﺮﻓﺔ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﺳﺎﺋﺮ ﺻﻔﺎﺗﻪ ﺍﻟﱵ ﻳﻄﻮﻝ ﻋﺪﻫﺎ‪.‬‬
‫ﻓﻌﻠﻰ ﻫﺬﺍ ﱂ ﻳﻨﻔﻌﻚ ﺍﻟﻮﺯ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻋﺘﻤﺎﺩﻙ‪ ،‬ﻭﰲ ﲢﻘﻴﻘﻪ ﻛﺎﻥ ﺍﺟﺘﻬﺎﺩﻙ ﺇﻻ ﻧﻔﻌﹰﺎ ﻳﺴﲑﹰﺍ ﻣﻦ ﻭﺟﻪ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﺑﻘﻴﺖ ﻋﻠﻴﻚ ﻭﺟﻮﻩ‪ ،‬ﻓﺄﻧﺖ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺣﻔﻈﺖ ﺷﻴﺌﹰﺎ ﻭﺿﺎﻋﺖ ﻣﻨﻚ ﺃﺷﻴﺎﺀ ﻭﺑﻌﺪ‪ :‬ﻓﻘﺪ ﺫﻫﺐ ﻋﻠﻴﻚ‬
‫ﺷﻲﺀ ﻫﻬﻨﺎ‪ ،‬ﻟﻴﺲ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﻮﺯﻥ‪ ،‬ﺑﻞ ﻓﻴﻬﺎ ﻣﺎ ﻳﻜﺎﻝ‪ ،‬ﻭﻓﻴﻬﺎ ﻣﺎ ﻳﻮﺯﻥ‪ ،‬ﻭﻣﺎ ﻳﺬﺭﻉ‪ ،‬ﻭﻓﻴﻬﺎ ﻣﺎ ﻳﺴﻤﺢ‪،‬‬
‫ﻭﻓﻴﻬﺎ ﻣﺎ ﳛﺰﺭ‪.‬‬
‫ﻭﻫﺬﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻜﺬﺍ ﰲ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺮﺋﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﳌﻌﻘﻮﻻﺕ ﺍﳌﻘﺮﻭﺀﺓ‪ ،‬ﻭﺍﻷﺟﺴﺎﻡ ﻇﻼﻝ‬
‫ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﻫﻲ ﲢﻜﻴﻬﺎ ﺑﺎﻟﺘﺒﻌﻴﺪ ﻭﺍﻟﺘﻘﺮﻳﺐ ﻣﻊ ﺍﻟﺸﺒﻪ ﺍﶈﻔﻮﻅ‪ ،‬ﻭﺍﳌﻤﺎﺛﻠﺔ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﺩﻉ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻨﻄﻖ‬
‫ﻭﺿﻌﻪ ﺭﺟﻞ ﻣﻦ ﻳﻮﻧﺎﻥ ﻋﻠﻰ ﻟﻐﺔ ﺃﻫﻠﻬﺎ ﻭﺍﺻﻄﻼﺣﻬﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﺎﺭﻓﻮﻧﻪ ﻬﺑﺎ ﻣﻦ ﺭﺳﻮﻣﻬﺎ ﻭﺻﻔﺎﻬﺗﺎ‪ ،‬ﻣﻦ ﺃﻳﻦ‬
‫ﻳﻠﺰﻡ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﺍﳍﻨﺪ‪ ،‬ﻭﺍﻟﻔﺮﺱ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﻓﻴﻪ‪ ،‬ﻭﻳﺘﺨﺬﻭﻩ ﺣﻜﻤﹰﺎ ﳍﻢ ﻭﻋﻠﻴﻬﻢ‪ ،‬ﻭﻗﺎﺿﻴﹰﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻣﺎ ﺷﻬﺪ‬
‫ﻟﻪ ﻗﺒﻠﻮﻩ‪ ،‬ﻭﻣﺎ ﺃﻧﻜﺮﻩ ﺭﻓﻀﻮﻩ؟ ﻗﺎﻝ ﻣﱴ‪ :‬ﺇﳕﺎ ﻟﺰﻡ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﳌﻨﻄﻖ ﲝﻖ ﻋﻦ ﺍﻷﻏﺮﺍﺽ ﺍﳌﻌﻘﻮﻟﺔ‪ ،‬ﻭﺍﳌﻌﺎﱐ‬
‫ﺍﳌﺪﺭﻛﺔ‪ ،‬ﻭﺗﺼﻔﺢ ﻟﻠﺨﻮﺍﻃﺮ ﺍﻟﺴﺎﳓﺔ‪ ،‬ﻭﺍﻟﺴﻮﺍﻧﺢ ﺍﳍﺎﺟﺴﺔ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻌﻘﻮﻻﺕ ﺳﻮﺍﺀ‪.‬‬
‫ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺃﺭﺑﻌﺔ ﻭﺃﺭﺑﻌﺔ ﲦﺎﻧﻴﺔ ﻋﻨﺪ ﲨﻴﻊ ﺍﻷﻣﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﺷﺒﻬﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﺍﳌﺬﻛﻮﺭﺍﺕ ﺑﺎﻟﻠﻔﻆ ﺗﺮﺟﻊ ﻣﻊ ﺷﻌﺒﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻃﺮﺍﺋﻘﻬﺎ ﺍﳌﺘﺒﺎﻳﻨﺔ‬
‫ﺇﱃ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﰲ ﺃﺭﺑﻌﺔ ﻭﺃﺭﺑﻌﺔ ﺃﻬﻧﻤﺎ ﲦﺎﻧﻴﺔ‪ ،‬ﺯﺍﻝ ﺍﻻﺧﺘﻼﻑ ﻭﺣﻀﺮ ﺍﻻﺗﻔﺎﻕ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺍﻷﻣﺮ ﻫﻜﺬﺍ‪.‬‬
‫ﻭﻟﻘﺪ ﻣﻮﻫﺖ ﻬﺑﺬﺍ ﺍﳌﺜﺎﻝ‪ ،‬ﻭﻟﻜﻢ ﻋﺎﺩﺓ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻤﻮﻳﻪ‪ ،‬ﻭﻟﻜﻦ ﻧﺪﻉ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻏﺮﺍﺽ ﺍﳌﻌﻘﻮﻟﺔ‬
‫ﻭﺍﳌﻌﺎﱐ ﺍﳌﺪﺭﻛﺔ‪ ،‬ﻻ ﻳﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺇﻻ ﺑﺎﻟﻠﻐﺔ ﺍﳉﺎﻣﻌﺔ ﻟﻸﲰﺎﺀ ﻭﺍﻷﻓﻌﺎﻝ ﻭﺍﳊﺮﻭﻑ‪ ،‬ﺃﻓﻠﻴﺲ ﻗﺪ ﻟﺰﻣﺖ ﺍﳊﺎﺟﺔ ﺇﱃ‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ؟ ﻗﺎﻝ ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪ :‬ﺃﺧﻄﺄﺕ‪ ،‬ﻗﻞ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺑﻠﻰ‪ .‬ﻗﺎﻝ ﻣﱴ‪ :‬ﺑﻠﻰ‪ ،‬ﺃﻧﺎ ﺃﻗﻠﺪﻙ ﰲ ﻣﺜﻞ ﻫﺬﺍ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻓﺄﻧﺖ ﺇﺫﹰﺍ ﻟﺴﺖ ﺗﺪﻋﻮﻧﺎ ﺇﱃ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﺑﻞ ﺇﱃ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻭﺃﻧﺖ ﻻ ﺗﻌﺮﻑ ﻟﻐﺔ‬
‫ﻳﻮﻧﺎﻥ‪ ،‬ﻓﻜﻴﻒ ﺻﺮﺕ ﺗﺪﻋﻮﻧﺎ ﺇﱃ ﻟﻐﺔ ﻻ ﺗﻔﻲ ﻬﺑﺎ‪ ،‬ﻭﻗﺪ ﻋﻔﺖ ﻣﻨﺬ ﺯﻣﺎﻥ ﻃﻮﻳﻞ ﻭﺑﺎﺩ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺍﻧﻘﺮﺽ ﺍﻟﻘﻮﻡ‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺘﻔﺎﻭﺿﻮﻥ ﻬﺑﺎ‪ ،‬ﻭﻳﺘﻔﺎﳘﻮﻥ ﺃﻏﺮﺍﺿﻬﻢ ﺑﺘﺼﺮﻓﻬﺎ‪ ،‬ﻋﻠﻰ ﺃﻧﻚ ﺗﻨﻘﻞ ﻣﻦ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ‪ ،‬ﻓﻤﺎ ﺗﻘﻮﻝ ﰲ ﻣﻌﺎﻥ‬
‫ﻣﺘﺤﻮﻟﺔ ﺑﺎﻟﻨﻘﻞ ﻣﻦ ﻟﻐﺔ ﻳﻮﻧﺎﻥ ﺇﱃ ﻟﻐﺔ ﺃﺧﺮﻯ ﺳﺮﻳﺎﻧﻴﺔ‪ ،‬ﰒ ﻣﻦ ﻫﺬﻩ ﺇﱃ ﻟﻐﺔ ﺃﺧﺮﻯ ﻋﺮﺑﻴﺔ؟ ﻗﺎﻝ ﻣﱴ‪ :‬ﻳﻮﻧﺎﻥ ﻭﺇﻥ‬
‫ﺑﺎﺩﺕ ﻣﻊ ﻟﻐﺘﻬﺎ‪ ،‬ﻓﺈ ﺍﻟﺘﺮﲨﺔ ﻗﺪ ﺣﻔﻈﺖ ﺍﻷﻏﺮﺍﺽ ﻭﺃﺩﺕ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺃﺧﻠﺼﺖ ﺍﳊﻘﺎﺋﻖ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﺫﺍ ﺳﻠﻤﻨﺎ ﻟﻚ ﺃﻥ ﺍﻟﺘﺮﲨﺔ ﺻﺪﻗﺖ ﻭﻣﺎ ﻛﺬﺑﺖ‪ ،‬ﻭﻗﻮﻣﺖ ﻭﻣﺎ ﺣﺮﻓﺖ‪ ،‬ﻭﻭﺯﻧﺖ ﻭﻣﺎ ﺟﺰﻓﺖ‪،‬‬
‫ﻭﺃﻬﻧﺎ ﻣﺎ ﻻﺗﺎﺛﺖ ﻭﻻ ﺣﺎﻓﺖ‪ ،‬ﻭﻻ ﻧﻘﺼﺖ ﻭﻻ ﺯﺍﺩﺕ‪ ،‬ﻭﻻ ﻗﺪﻣﺖ ﻭﻻ ﺃﺧﺮﺕ‪ ،‬ﻭﻻ ﺃﺧﻠﺖ ﲟﻌﲎ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ‪،‬‬
‫ﻭﻻ ﺑﺄﺧﺺ ﺍﳋﺎﺹ‪ ،‬ﻭﻻ ﺑﺄﻋﻢ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻃﺒﺎﺋﻊ ﺍﻟﻠﻐﺎﺕ ﻭﻻ ﻣﻘﺎﺩﻳﺮ ﺍﳌﻌﺎﱐ‪،‬‬
‫ﻓﻜﺄﻧﻚ ﺗﻘﻮﻝ ﺑﻌﺪ ﻫﺬﺍ‪ :‬ﻻ ﺣﺠﺔ ﺇﻻ ﻋﻘﻮﻝ ﻳﻮﻧﺎﻥ‪ ،‬ﻭﻻ ﺑﺮﻫﺎﻥ ﺇﻻ ﻣﺎ ﻭﺿﻌﻮﻩ‪ ،‬ﻭﻻ ﺣﻘﻴﻘﺔ ﺇﻻ ﻣﺎ ﺃﺑﺮﺯﻭﻩ‪ .‬ﻗﺎﻝ‬
‫ﻣﱴ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻣﻦ ﺑﲔ ﺍﻷﻣﻢ ﺃﺻﺤﺎﺏ ﻋﻨﺎﻳﺔ ﺑﺎﳊﻜﻤﺔ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﻇﺎﻫﺮ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﺑﺎﻃﻨﻪ‪ ،‬ﻭﻋﻦ ﻛﻞ ﻣﺎ‬
‫ﻳﺘﺼﻞ ﺑﻪ ﻭﻳﻨﻔﺼﻞ ﻋﻨﻪ‪ ،‬ﻭﺑﻔﻀﻞ ﻋﻨﺎﻳﺘﻬﻢ ﻇﻬﺮ ﻣﺎ ﻇﻬﺮ‪ ،‬ﻭﺍﻧﺘﺸﺮ ﻣﺎ ﺍﻧﺘﺸﺮ‪ ،‬ﻭﻓﺸﺎ ﻣﺎ ﻓﺸﺎ‪ ،‬ﻭﻧﺸﺄ ﻣﺎ ﻧﺸﺄ ﻣﻦ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﺻﻨﺎﻑ ﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻭﱂ ﳒﺪ ﻫﺬﺍ ﻟﻐﲑﻫﻢ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺃﺧﻄﺄﺕ ﻭﺗﻌﺼﺒﺖ‪ ،‬ﻭﻣﻠﺖ ﻣﻊ ﺍﳍﻮﻯ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﻣﺒﺜﻮﺙ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺃﻟﻌﻠﻢ ﰲ ﺍﻟﻌﺎﱂ ﻣﺒﺜﻮﺙ ‪ ...‬ﻭﳓﻮﻩ ﺍﻟﻌﺎﻗﻞ ﳏﺜﻮﺙ‬

‫ﻭﻛﺬﻟﻚ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻣﻔﻀﻮﺿﺔ ﻋﻠﻰ ﲨﻴﻊ ﻣﻦ ﻋﻠﻰ ﺟﺪﻳﺪ ﺍﻷﺭﺽ‪ ،‬ﻭﳍﺬﺍ ﻏﻠﺐ ﻋﻠﻢ ﰲ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥ‪،‬‬
‫ﻭﻛﺜﺮﺕ ﺻﻨﺎﻋﺔ ﰲ ﺑﻘﻌﺔ ﺩﻭﻥ ﺻﻨﺎﻋﺔ‪ .‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻪ ﻣﺸﻐﻠﺔ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﳕﺎ ﻛﺎﻥ ﻳﺼﺢ ﻗﻮﻟﻚ‬
‫ﻭﺗﺴﻠﻢ ﺩﻋﻮﺍﻙ‪ ،‬ﻟﻮ ﻛﺎﻧﺖ ﻳﻮﻧﺎﻥ ﻣﻌﺮﻭﻓﺔ ﺑﲔ ﲨﻴﻊ ﺍﻷﻣﻢ ﺑﺎﻟﻌﺼﻤﺔ ﺍﻟﻐﺎﻟﺒﺔ‪ ،‬ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﺍﻟﺒﻨﻴﺔ ﻻﳐﺎﻟﻔﺔ‪،‬‬
‫ﻭﺃﻬﻧﻢ ﻟﻮ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﳜﻄﺌﻮﺍ ﻣﺎ ﻗﺪﺭﻭﺍ‪ ،‬ﻭﻟﻮ ﻗﺼﺪﻭﺍ ﺃﻥ ﻳﻜﺬﺑﻮﺍ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻭﺃﻥ ﺍﻟﺴﻜﻴﻨﺔ ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﳊﻖ‬
‫ﺗﻜﻔﻞ ﻬﺑﻢ‪ ،‬ﻭﺍﳋﻄﺄ ﺗﱪﺃ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻟﻔﻀﺎﺋﻞ ﻟﺼﻘﺖ ﺑﺄﺻﻮﳍﻢ ﻭﻓﺮﻭﻋﻬﻢ‪ ،‬ﻭﺍﻟﺮﺫﺍﺋﻞ ﺑﻌﺪﺕ ﻋﻦ ﺟﻮﺍﻫﺮﻫﻢ‬
‫ﻭﻋﺮﻭﻗﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺟﻬﻞ ﳑﻦ ﻳﻈﻨﻪ ﻬﺑﻢ‪ ،‬ﻭﻋﻨﺎﺩ ﳑﻦ ﻳﺪﻋﻴﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﻛﻐﲑﻫﻢ ﻣﻦ ﺍﻷﻣﻢ‪ ،‬ﻳﺼﻴﺒﻮﻥ ﰲ ﺃﺷﻴﺎﺀ‬
‫ﻭﳜﻄﺌﻮ ﰲ ﺃﺷﻴﺎﺀ‪ ،‬ﻭﻳﺼﺪﻗﻮﻥ ﰲ ﺃﻣﻮﺭ ﻭﻳﻜﺬﺑﻮﻥ ﰲ ﺃﻣﻮﺭ‪ ،‬ﻭﳛﺴﻨﻮﻥ ﰲ ﺃﺣﻮﺍﻝ ﻭﻳﺴﻴﺌﻮﻥ ﰲ ﺃﺣﻮﺍﻝ‪ .‬ﻭﻟﻴﺲ‬
‫ﻭﺍﺿﻊ ﺍﳌﻨﻄﻖ ﻳﻮﻧﺎﻥ ﺑﺄﺳﺮﻫﺎ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺭﺟﻞ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﻋﻢ ﻗﺒﻠﻪ‪ ،‬ﻛﻤﺎ ﺃﺧﺬ ﻋﻨﻪ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺣﺠﺔ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻠﻖ ﺍﻟﻜﺜﲑ ﻭﺍﳉﻢ ﺍﻟﻐﻔﲑ‪ .‬ﻭﻟﻪ ﳐﺎﻟﻔﻮﻥ ﻣﻨﻬﻢ ﻭﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ‪ :‬ﻓﺎﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺮﺍﻱ ﻭﺍﻟﻨﻈﺮ‪،‬‬
‫ﻭﺍﻟﺒﺤﺚ ﻭﺍﳌﺴﺄﻟﺔ ﻭﺍﳉﻮﺍﺏ ﺳﻨﺦ ﻭﻃﺒﻴﻌﺔ‪ ،‬ﻓﻜﻴﻒ ﳚﻮﺯ ﺃﻥ ﻳﺄﰐ ﺭﺟﻞ ﺑﺸﻲﺀ ﻳﺮﻓﻊ ﺑﻪ ﻫﺬﺍ ﺍﳋﻼﻑ ﺃﻭ ﳛﻠﺤﻠﻪ‬
‫ﺃﻭ ﻳﺆﺛﺮ ﻓﻴﻪ‪ ،‬ﻫﻴﻬﺎﺕ ﻫﺬﺍ ﳏﺎﻝ‪ .‬ﻭﻟﻘﺪ ﺑﻘﻲ ﺍﻟﻌﺎﱂ ﺑﻌﺪ ﻣﻨﻄﻘﻪ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻗﺒﻞ ﻣﻨﻄﻘﻪ‪ ،‬ﻓﺎﻣﺴﺢ ﻭﺟﻬﻚ ﺑﺎﻟﺴﻠﻮﺓ‬
‫ﻋﻦ ﺷﻲﺀ ﻻ ﻳﺴﺘﻄﺎﻉ‪ ،‬ﻷﻧﻪ ﻣﻔﺘﻘﺪ ﺑﺎﻟﻔﻄﺮﺓ ﻭﺍﻟﻄﺒﺎﻉ‪ ،‬ﻭﺃﻧﺖ ﻓﻠﻮ ﻓﺮﻏﺖ ﺑﺎﻟﻚ‪ ،‬ﻭﺻﺮﻓﺖ ﻋﻨﺎﻳﺘﻚ ﺇﱃ ﻣﻌﺮﻓﺔ‬
‫ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﲢﺎﻭﺭﻧﺎ ﻬﺑﺎ‪ ،‬ﻭﲡﺎﺭﻳﻨﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﺪﺭﺱ ﺃﺻﺤﺎﺑﻚ ﲟﻔﻬﻮﻡ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺗﺸﺮﺡ ﻛﺘﺐ ﻳﻮﻧﺎﻥ ﺑﻌﺎﺩﺓ‬
 ‫ﺃﺻﺤﺎﻬﺑﺎ‪ ،‬ﻟﻌﻠﻤﺖ ﺃﻧﻚ ﻏﲏ ﻋﻦ ﻣﻌﺎﱐ ﻳﻮﺍﻥ‪ ،‬ﻛﻤﺎ ﺃﻧﻚ ﻏﲏ ﻋﻦ ﻟﻐﺔ ﻳﻮﻧﺎﻥ ﻭﻫﻬﻨﺎ ﻣﺴﺄﻟﺔ‪ :‬ﺃﺗﻘﻮﻝ ﺇﻥ ﺍﻟﻨﺎﺱ‬
‫ﻋﻘﻮﳍﻢ ﳐﺘﻠﻔﺔ ﻭﺃﻧﺼﺒﺎﺅﻫﻢ ﻣﻨﻬﺎ ﻣﺘﻔﺎﻭﺗﺔ؟ ﻗﺎﻝ ﻣﱴ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﺎﻭﺕ ﻭﺍﻻﺧﺘﻼﻑ ﺑﺎﻟﻄﺒﻴﻌﺔ ﺃﻭ‬
‫ﺍﻻﻛﺘﺴﺎﺏ؟ ﻗﺎﻝ‪ :‬ﺑﺎﻟﻄﺒﻴﻌﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻜﻴﻒ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻫﻬﻨﺎ ﺷﻲﺀ ﻳﺮﺗﻔﻊ ﺑﻪ ﺍﻻﺧﺘﻼﻑ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﺍﻟﺘﻔﺎﻭﺕ‬
‫ﺍﻷﺻﻠﻲ؟ ﻗﺎﻝ ﻣﱴ‪ :‬ﻫﺬﺍ ﻗﺪ ﻣﺮ ﰲ ﲨﻠﺔ ﻛﻼﻣﻚ ﺁﻧﻔﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻓﻬﻞ ﻭﺻﻠﺘﻪ ﲜﻮﺍﺏ ﻗﺎﻃﻊ‪ ،‬ﻭﺑﻴﺎﻥ ﻧﺎﺻﻊ؟ ﻭﺩﻉ ﻫﺬﺍ‪ ،‬ﺃﺳﺄﻟﻚ ﻋﻦ ﺣﺮﻑ ﻭﺍﺣﺪ ﻫﻮ ﺩﺍﺋﺮ ﰲ‬
‫ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻣﻌﺎﻧﻴﻪ ﻣﺘﻤﻴﺰﺓ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺎﺳﺘﺨﺮﺝ ﺃﻧﺖ ﻣﻌﺎﻧﻴﻪ ﻣﻦ ﻧﺎﺣﻴﺔ ﻣﻨﻄﻖ ﺃﺭﺳﻄﺎﻃﺎﻟﻴﺲ ﺍﻟﺬﻱ‬
‫ﺗﺪﻝ ﺑﻪ‪ ،‬ﻭﺗﺒﺎﻫﻰ ﺑﺘﻔﺨﻴﻤﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﻣﺎ ﺃﺣﻜﺎﻣﻪ؟ ﻭﻛﻴﻒ ﻣﻮﺍﻗﻌﻪ؟ ﻭﻫﻞ ﻫﻮ ﻋﻠﻰ ﻭﺟﻪ ﻭﺍﺣﺪ ﺃﻭ ﻭﺟﻮﻩ؟‬
‫ﻓﺒﻬﺖ ﻣﱴ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﳓﻮ‪ ،‬ﻭﺍﻟﻨﺤﻮ ﱂ ﺃﻧﻈﺮ ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﻻ ﺣﺎﺟﺔ ﺑﺎﳌﻨﻄﻘﻲ ﺇﱃ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺑﺎﻟﻨﺤﻮﻱ ﺣﺎﺟﺔ ﺇﱃ‬
‫ﺍﳌﻨﻄﻖ‪ ،‬ﻷﻥ ﺍﳌﻨﻄﻖ ﻳﺒﺤﺚ ﻋﻦ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﻟﻨﺤﻮ ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﺈﻥ ﻣﺮ ﺍﳌﻨﻄﻘﻲ ﺑﺎﻟﻠﻔﻆ ﻓﺒﺎﻟﻌﺮﺽ‪ ،‬ﻭﺇﻥ ﻋﱪ‬
‫ﺍﻟﻨﺤﻮﻱ ﺑﺎﳌﻌﲎ ﻓﺒﺎﻟﻌﺮﺽ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﺷﺮﻑ ﻣﻦ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﺃﻭﺿﻊ ﻣﻦ ﺍﳌﻌﲎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺃﺧﻄﺄﺕ‪ ،‬ﻷﻥ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻭﺍﻹﻓﺼﺎﺡ‪ ،‬ﻭﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻭﺍﻹﺧﺒﺎﺭ‬
‫ﻭﺍﻻﺳﺘﺨﺒﺎﺭ‪ ،‬ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﺘﻤﲏ‪ ،‬ﻭﺍﳊﺾ ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺍﻟﻨﺪﺍﺀ ﻭﺍﻟﻄﻠﺐ‪ ،‬ﻛﻠﻬﺎ ﻣﻦ ﻭﺍﺩ ﻭﺍﺣﺪ ﺑﺎﳌﺸﺎﻛﻠﺔ ﻭﺍﳌﻤﺎﺛﻠﺔ‪.‬‬
‫ﻼ ﻟﻮ ﻗﺎﻝ‪ :‬ﻧﻄﻖ ﺯﻳﺪ ﺑﺎﳊﻖ ﻭﻟﻜﻦ ﻣﺎ ﺗﻜﻠﻢ ﺑﺎﳊﻖ‪ ،‬ﻭﺗﻜﻠﻢ ﺑﺎﻟﻔﺤﺶ ﻭﻟﻜﻦ ﻣﺎ ﻗﺎﻝ ﺍﻟﻔﺤﺶ‪،‬‬ ‫ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺭﺟ ﹰ‬
‫ﻭﺃﻋﺮﺏ ﻋﻦ ﻧﻔﺴﻪ ﻭﻟﻜﻦ ﻣﺎ ﺃﻓﺼﺢ‪ ،‬ﻭﺃﺑﺎﻥ ﺍﳌﺮﺍﺩ ﻭﻟﻜﻦ ﻣﺎ ﺃﻭﺿﺢ ﺃﻭ ﻓﺎﻩ ﲝﺎﺟﺘﻪ ﻭﻟﻜﻦ ﻣﺎ ﻟﻔﻆ‪ ،‬ﺃﻭ ﺃﺧﱪ ﻭﻟﻜﻦ‬
‫ﻼ ﻟﻠﻔﻆ ﻋﻠﻰ ﻏﲑ ﺷﻬﺎﺩﺓ ﻣﻦ‬‫ﻣﺎ ﺃﻧﺒﺄ‪ ،‬ﻟﻜﺎﻥ ﰲ ﲨﻴﻊ ﻫﺬﺍ ﳐﺮﻓﹰﺎ ﻭﻣﻨﺎﻗﻀﺎﹰ‪ ،‬ﻭﻭﺍﺿﻌﹰﺎ ﻟﻠﻜﻼﻡ ﰲ ﻏﲑ ﺣﻘﻪ‪ ،‬ﻭﻣﺴﺘﻌﻤ ﹰ‬
‫ﻋﻘﻠﻪ ﻭﻋﻘﻞ ﻏﲑﻩ‪ ،‬ﻭﺍﻟﻨﺤﻮ ﻣﻨﻄﻖ ﻭﻟﻜﻨﻪ ﻣﺴﻠﻮﺥ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﳌﻨﻄﻖ ﳓﻮ ﻭﻟﻜﻨﻪ ﻣﻔﻬﻮﻡ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﳋﻼﻑ‬
‫ﺑﲔ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ‪ ،‬ﺃﻥ ﺍﻟﻠﻔﻆ ﻃﺒﻴﻌﻲ ﻭﺍﳌﻌﲎ ﻋﻘﻠﻲ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﺑﺎﺋﺪﹰﺍ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻳﻘﻔﻮ ﺃﺛﺮ ﺍﻟﻄﺒﻴﻌﺔ ﺑﺄﺛﺮ‬
‫ﺁﺧﺮ ﻣﻦ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﳌﻌﲎ ﺛﺎﺑﺘﹰﺎ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻷ ﻣﺴﺘﻤﻠﻲ ﺍﳌﻌﲎ ﻋﻘﻞ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﺇﳍﻲ‪ ،‬ﻭﻣﺎﺩﺓ ﺍﻟﻠﻔﻆ‬
‫ﻃﻴﻨﻴﺔ‪ ،‬ﻭﻛﻞ ﻃﻴﻲ ﻣﺘﻬﺎﻓﺖ‪ ،‬ﻭﻗﺪ ﺑﻘﻴﺖ ﺃﻧﺖ ﺑﻼ ﺍﺳﻢ ﻟﺼﻨﺎﻋﺘﻚ ﺍﻟﱵ ﺗﻨﺘﺤﻠﻬﺎ‪ ،‬ﻭﺁﻟﺘﻚ ﺍﻟﱵ ﺗﺰﻫﻰ ﻬﺑﺎ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺗﺴﺘﻌﲑ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﳍﺎ ﺍﲰﹰﺎ ﻓﺘﻌﺎﺭ‪ ،‬ﻭﻳﺴﻠﻢ ﻟﻚ ﲟﻘﺪﺍﺭ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻚ ﺑﺪ ﻣﻦ ﻗﻠﻴﻞ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻟﺘﺮﲨﺔ‪ ،‬ﻭﺍﺟﺘﻼﺏ ﺍﻟﺜﻘﺔ‪ ،‬ﻭﺍﻟﺘﻮﻗﻲ ﻣﻦ ﺍﳋﻠﺔ ﺍﻟﻼﺣﻘﺔ ﻟﻚ‪ .‬ﻗﺎﻝ ﻣﱴ‪ :‬ﻳﻜﻔﻴﲏ ﻣﻦ ﻟﻐﺘﻜﻢ ﻫﺬﻩ‪ :‬ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ‬
‫ﻭﺍﳊﺮﻑ‪ ،‬ﻓﺈﱐ ﺃﺗﺒﻠﻎ ﻬﺑﺬﺍ ﺍﻟﻘﺪﺭ ﺇﱃ ﺃﻏﺮﺍﺽ ﻗﺪ ﻫﺬﺑﺘﻬﺎ ﱄ ﻳﻮﻧﺎﻥ‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺃﺧﻄﺄﺕ‪ :‬ﻷﻧﻚ ﰲ ﻫﺬﺍ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ ﻭﺍﳊﺮﻑ ﻓﻘﲑ ﺇﱃ ﻭﺿﻌﻬﺎ ﻭﺑﻨﺎﺋﻬﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻮﺍﻗﻊ‬
‫ﰲ ﻏﺮﺍﺋﺰ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻧﺖ ﳏﺘﺎﺝ ﺑﻌﺪ ﻫﺬﺍ‪ ،‬ﺇﱃ ﺣﺮﻛﺎﺕ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻭﺍﻷﻓﻌﺎﻝ ﻭﺍﳊﺮﻭﻑ‪ ،‬ﻓﺈﻥ ﺍﳋﻄﺄ‬
‫ﻭﺍﻟﺘﺤﺮﻳﻒ ﰲ ﺍﳊﺮﻛﺎﺕ‪ ،‬ﻛﺎﳋﻄﺈ ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺍﳌﺘﺤﺮﻛﺎﺕ‪ .‬ﻭﻫﺬﺍ ﺑﺎﺏ ﺃﻧﺖ ﻭﺃﺻﺤﺎﺑﻚ ﻭﺭﻫﻄﻚ ﻋﻨﻪ ﰲ ﻏﻔﻠﺔ‪،‬‬
‫ﻋﻠﻰ ﺃﻥ ﻫﻬﻨﺎ ﺳﺮﹰﺍ ﻣﺎ ﻋﻠﻖ ﺑﻚ‪ ،‬ﻭﻻ ﺃﺳﻔﺮ ﻟﻌﻘﻠﻚ‪ ،‬ﻭﻫﻮ‪ :‬ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﻟﻐﺔ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﻻ ﺗﻄﺎﺑﻖ ﻟﻐﺔ ﺃﺧﺮﻯ ﻣﻦ‬
‫ﲨﻴﻊ ﺟﻬﺎﻬﺗﺎ‪ ،‬ﲝﺪﻭﺩ ﺻﻔﺎﻬﺗﺎ ﰲ ﺃﲰﺎﺋﻬﺎ ﻭﺃﻓﻌﺎﳍﺎ‪ ،‬ﻭﺣﺮﻭﻓﻬﺎ ﻭﺗﺄﻟﻴﻔﻬﺎ‪ ،‬ﻭﺗﻘﺪﳝﻬﺎ ﻭﺗﺄﺧﲑﻫﺎ‪ ،‬ﻭﺍﺳﺘﻌﺎﺭﻬﺗﺎ ﻭﲢﻘﻴﻘﻬﺎ‪،‬‬
‫ﻭﺗﺸﺪﻳﺪﻫﺎ ﻭﲣﻔﻴﻔﻬﺎ‪ ،‬ﻭﺳﻌﺘﻬﺎ ﻭﺿﻴﻘﻬﺎ‪ ،‬ﻭﻧﻈﻤﻬﺎ ﻭﻧﺜﺮﻫﺎ‪ ،‬ﻭﺳﺠﻌﻬﺎ ﻭﻭﺯﻬﻧﺎ ﻭﻣﻴﻠﻬﺎ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻄﻮﻝ ﺫﻛﺮﻩ‪،‬‬
‫ﻭﻣﺎ ﺃﻇﻦ ﺃﺣﺪﹰﺍ ﻳﺪﻓﻊ ﻫﺬﺍ ﺍﳊﻜﻢ ﺃﻭ ﻳﺴﺄﻝ ﰲ ﺻﻮﺍﺑﻪ ﳑﻦ ﻳﺮﺟﻊ ﺇﱃ ﻣﺴﻜﺔ ﻣﻦ ﻋﻘﻞ‪ ،‬ﺃﻭ ﻧﺼﻴﺐ ﻣﻦ ﺇﻧﺼﺎﻑ‪،‬‬
‫ﻓﻤﻦ ﺃﻳﻦ ﳚﺐ ﺃﻥ ﻧﺜﻖ ﺑﺸﻲﺀ ﺗﺮﺟﻢ ﻟﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒ‪ ،‬ﺑﻞ ﺃﻧﺖ ﺇﱃ ﺃﻥ ﺗﻌﺮﻑ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﺣﻮﺝ ﻣﻨﻚ‬
‫ﺇﱃ ﺃﻥ ﺗﻌﺮﻑ ﺍﳌﻌﺎﱐ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﳌﻌﺎﱐ ﻻ ﺗﻜﻮﻥ ﻳﻮﻧﺎﻧﻴﺔ ﻭﻻ ﻫﻨﺪﻳﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻷﻏﺮﺍﺽ ﻻ ﺗﻜﻮﻥ ﻓﺎﺭﺳﻴﺔ‬
‫ﻭﻻ ﻋﺮﺑﻴﺔ ﻭﻻ ﺗﺮﻛﻴﺔ‪ .‬ﻭﻣﻊ ﻫﺬﺍ‪ ،‬ﻓﺈﻧﻚ ﺗﺰﻋﻢ ﺃﻥ ﺍﳌﻌﺎﱐ ﺣﺎﺻﻠﺔ ﺑﺎﻟﻌﻘﻞ ﻭﺍﻟﻔﺤﺺ ﻭﺍﻟﻔﻜﺮ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻠﻢ ﺗﺰﺭﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺑﻴﺔ؟ ﻭﺃﻧﺖ ﺗﺸﺮﺡ ﻛﺘﺐ ﺃﺭﺳﻄﺎﻃﺎﻟﻴﺲ ﻬﺑﺎ ﻣﻊ ﺟﻬﻠﻚ ﲝﻘﻴﻘﺘﻬﺎ‪.‬‬
‫ﻭﺣﺪﺛﲏ ﻋﻦ ﻗﺎﺋﻞ ﻗﺎﻝ ﻟﻚ‪ :‬ﺣﺎﱄ ﰲ ﻣﻌﺮﻓﺔ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﺘﺼﻔﺢ ﳍﺎ ﻭﺍﻟﺒﺤﺚ ﻋﻨﻬﺎ‪ ،‬ﺣﺎﻝ ﻗﻮﻡ ﻛﺎﻧﻮﺍ ﻗﺒﻞ ﻭﺍﺿﻊ‬
‫ﺍﳌﻨﻄﻖ‪ ،‬ﺃﻧﻈﺮ ﻛﻤﺎ ﻧﻈﺮﻭﺍ‪ ،‬ﻭﺃﺗﺪﺑﺮ ﻛﻤﺎ ﺗﺪﺑﺮﻭﺍ‪ ،‬ﻷﻥ ﺍﻟﻠﻐﺔ ﻗﺪ ﻋﺮﻓﺘﻬﺎ ﺑﺎﳌﻨﺸﺄ ﻭﺍﻟﻮﺭﺍﺛﺔ‪ ،‬ﻭﺍﳌﻌﺎﱐ ﻧﻘﺮﺕ ﻋﻨﻬﺎ‬
‫ﺑﺎﻟﻨﻈﺮ ﻭﺍﻟﺮﺃﻱ‪ ،‬ﻭﺍﻻﻋﺘﻘﺎﺏ ﻭﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻣﺎ ﺗﻘﻮﻝ ﻟﻪ؟ ﻻ ﻳﺼﺢ ﻟﻪ ﻫﺬﺍ ﺍﳊﻜﻢ‪ ،‬ﻭﻻ ﻳﺴﺘﺘﺐ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻷﻧﻪ ﱂ‬
‫ﻳﻌﺮﻑ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻋﺮﻓﺘﻬﺎ ﺃﻧﺖ‪ ،‬ﻭﻟﻌﻠﻚ ﺗﻔﺮﺡ ﺑﺘﻘﻠﻴﺪﻙ ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺑﺎﻃﻞ‪ ،‬ﺃﻛﺜﺮ ﳑﺎ‬
‫ﻳﻔﺮﺡ ﺑﺎﺳﺘﺒﺪﺍﺩﻩ ﻭﺇ ﻛﺎﻥ ﻋﻠﻰ ﺣﻖ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳉﻬﻞ ﺍﳌﺒﲔ‪ ،‬ﻭﺍﳊﻜﻢ ﻏﲑ ﺍﳌﺴﺘﺒﲔ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺤﺪﺛﲏ ﻋﻦ ﺍﻟﻮﺍﻭ‬
‫ﻣﺎ ﺣﻜﻤﻪ؟ ﻓﺈﱐ ﺃﺭﻳﺪ ﺃﻥ ﺃﺑﲔ ﺃﻥ ﺗﻔﺨﻴﻤﻚ ﻟﻠﻤﻨﻄﻖ ﻻ ﻳﻐﲏ ﻋﻨﻚ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺃﻥ ﲡﻬﻞ ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﱵ‬
‫ﺗﺪﻋﻮ ﻬﺑﺎ ﺇﱃ ﺍﳊﻜﻤﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﻞ ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺃﻣﻜﻦ ﺃﻥ ﳚﻬﻞ ﺁﺧﺮ ﺃﻭ ﺍﻟﻠﻐﺔ ﺑﻜﻤﺎﳍﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ‬
‫ﳚﻬﻠﻬﺎ ﻛﻠﻬﺎ ﻭﺇﳕﺎ ﳚﻬﻞ ﺑﻌﻀﻬﺎ‪ ،‬ﻓﻠﻌﻠﻪ ﳚﻬﻞ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻭﻻ ﻳﻨﻔﻌﻪ ﻓﻴﻪ ﻋﻠﻢ ﲟﺎ ﻻ ﳛﺘﺎﺝ‪ .‬ﻭﻫﺬﻩ ﺭﺗﺒﺔ ﺍﻟﻌﺎﻣﺔ‪،‬‬
‫ﺃﻭ ﻫﻲ ﺭﺗﺒﺔ ﻣﻦ ﻫﻮ ﻓﻮﻕ ﺍﻟﻌﺎﻣﺔ ﺑﻘﺪﺭ ﻳﺴﲑ؟ ﻓﻠﻢ ﻳﺘﺄﰉ ﻋﻠﻰ ﻫﺬﺍ ﻭﻳﻨﻜﺮ؟ ﻭﻳﺘﻮﻫﻢ ﺃﻧﻪ ﻣﻦ ﺍﳋﺎﺻﺔ ﻭﺧﺎﺻﺔ‬
‫ﺍﳋﺎﺻﺔ‪ ،‬ﻭﺃﻧﻪ ﻳﻌﺮﻑ ﺳﺮ ﺍﻟﻜﻼﻡ ﻭﻏﺎﻣﺾ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺧﻔﻲ ﺍﻟﻘﻴﺎﺱ ﻭﺻﺤﻴﺢ ﺍﻟﱪﻫﺎﻥ‪ .‬ﻭﺇﳕﺎ ﺳﺄﻟﺘﻚ ﻋﻦ ﻣﻌﺎﱐ‬
‫ﺣﺮﻑ ﻭﺍﺣﺪ‪ .‬ﻓﻜﻴﻒ ﻟﻮ ﻧﺜﺮﺕ ﻋﻠﻴﻚ ﺍﳊﺮﻭﻑ ﻛﻠﻬﺎ ﻭﻃﺎﻟﺒﺘﻚ ﲟﻌﺎﻧﻴﻬﺎ ﻭﻣﻮﺍﺿﻌﻬﺎ ﺍﻟﱵ ﳍﺎ ﺑﺎﳊﻖ‪ ،‬ﻭﺍﻟﱵ ﳍﺎ‬
‫ﺑﺎﻟﺘﺠﻮﺯ؟ ﻭﲰﻌﺘﻜﻢ ﺗﻘﻮﻟﻮﻥ ﰲ ﻻ ﻳﻌﻠﻢ ﺍﻟﻨﺤﻮﻳﻮﻥ ﻣﻮﺍﻗﻌﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻫﻲ ﻟﻠﻮﻋﺎﺀ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﻟﺒﺎﺀ‬
‫ﻟﻺﻟﺼﺎﻕ‪ .‬ﻭﺇﻥ ﰲ ﺗﻘﺎﻝ ﻋﻠﻰ ﻭﺟﻮﻩ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﻟﺸﻲﺀ ﰲ ﺍﻟﻮﻋﺎﺀ‪ ،‬ﻭﺍﻹﻧﺎﺀ ﰲ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﺍﻟﺴﺎﺋﺲ ﰲ ﺍﻟﺴﻴﺎﺳﺔ‪،‬‬
‫ﻭﺍﻟﺴﻴﺎﺳﺔ ﰲ ﺍﻟﺴﺎﺋﺲ‪ .‬ﺃﻻ ﺗﺮﻯ ﻫﺬﺍ ﺍﻟﺘﺸﻘﻴﻖ ﻫﻮ ﻣﻦ ﻋﻘﻮﻝ ﻳﻮﻧﺎﻥ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﻟﻐﺘﻬﺎ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻌﻘﻞ ﻫﺬﺍ‬
‫ﺑﻌﻘﻮﻝ ﺍﳍﻨﺪ‪ ،‬ﻭﺍﻟﺘﺮﻙ‪ ،‬ﻭﺍﻟﻌﺮﺏ‪ ،‬ﻓﻬﺬﺍ ﺟﻬﻞ ﻣﻦ ﻛﻞ ﻣﻦ ﻳﺪﻋﻴﻪ‪ ،‬ﻭﺧﻄﻞ ﻣﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﺃﻓﺎﺽ ﺍﻟﻨﺤﻮﻱ ﺇﺫﺍ‬
‫ﻗﺎﻝ‪ :‬ﰲ ﻟﻠﻮﻋﺎﺀ ﻓﻘﺪ ﺃﻓﺼﺢ ﰲ ﺍﳉﻤﻠﺔ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻛﲎ ﻣﻊ ﺫﻟﻚ ﻋﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﱵ ﺗﻈﻬﺮ ﺑﺎﻟﺘﻔﺼﻴﻞ‪،‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻛﺜﲑ‪ ،‬ﻭﻫﻮ ﻛﺎﻑ ﰲ ﻣﻮﺿﻊ ﺍﻟﺴﻜﻴﺖ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ :‬ﺃﻳﻬﺎ ﺍﺷﻴﺦ ﺍﳌﻮﻓﻖ‪ ،‬ﺃﺟﺒﻪ ﺑﺎﻟﺒﻴﺎﻥ ﻋﻦ ﻣﻮﺍﻗﻊ ﺍﻟﻮﺍﻭ‪ ،‬ﺣﱴ ﺗﻜﻮ ﺃﺷﺪ ﰲ ﺇﻓﺤﺎﻣﻪ‪ ،‬ﻭﺣﻘﻖ ﻋﻨﺪ‬
‫ﺍﳉﻤﺎﻋﺔ ﻣﺎ ﻫﻮ ﻋﺎﺟﺰ ﻋﻨﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻬﻮ ﻣﺘﺸﻴﻊ ﻟﻪ‪.‬‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻟﻠﻮﺍﻭ ﻭﺟﻮﻩ ﻭﻣﻮﺍﻗﻊ‪ :‬ﻣﻨﻬﺎ ﻣﻌﲎ ﺍﻟﻌﻄﻒ ﰲ ﻗﻮﻟﻚ‪ :‬ﺃﻛﺮﻣﺖ ﺯﻳﺪﹰﺍ ﻭﻋﻤﺮ ﻭﹰﺍ‪ .‬ﻭﻣﻨﻬﺎ ﺍﻟﻘﺴﻢ ﰲ‬
‫ﻗﻮﻟﻚ‪ :‬ﻭﺍﷲ ﻟﻘﺪ ﻛﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ‪ .‬ﻭﻣﻨﻬﺎ ﺍﻹﺳﺘﺌﻨﺎﻑ ﻛﻘﻮﻟﻚ‪ :‬ﺧﺮﺟﺖ ﻭﺯﻳﺪ ﻗﺎﺋﻢ‪ ،‬ﻷ ﺍﻟﻜﻼﻡ ﺑﻌﺪﻩ ﺍﺑﺘﺪﺍﺀ‬
‫ﻭﺧﱪ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﻌﲎ ﺭﺏ ﺍﻟﱵ ﻫﻲ ﻟﻠﺘﻘﻠﻴﻞ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ‪ :‬ﻭﻗﺎﰎ ﺍﻷﻋﻤﺎﻕ ﺧﺎﻭﻱ ﺍﳌﺨﺘﺮﻕ‪ .‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺃﺻﻠﻴﺔ‬
‫ﰲ ﺍﻻﺳﻢ ﻛﻘﻮﻟﻚ‪ :‬ﻭﺍﻗﺪ‪ ،‬ﻭﺍﺻﻞ‪ ،‬ﻭﺍﻓﺪ‪ .‬ﻭﰲ ﺍﻟﻔﻌﻞ ﻛﻘﻮﻟﻚ‪ :‬ﻭﺟﻞ ﻳﻮﺟﻞ‪ .‬ﻭﻣﻨﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺤﻤﺔ ﳓﻮ ﻗﻮﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻓﻠﻤﺎ ﺃﺳﻠﻤﺎ ﻭﺗﻠﻪ ﻟﻠﺠﺒﲔ ﻭﻧﺎﺩﻳﻨﺎﻩ(‪ ،‬ﺃﻱ ﻧﺎﺩﻳﻨﺎﻩ‪ .‬ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻓﻠﻤﺎ ﺃﺟﺰﻧﺎ ﺳﺎﺣﺔ ﺍﳊﻲ ﻭﺍﻧﺘﺤﻰ ‪ ...‬ﺑﻨﺎ ﺑﻄﻦ ﺧﺒﺖ ﺫﻱ ﺣﻘﺎﻑ ﻋﻘﻨﻘﻞ‬
‫ﻼ(‪ ،‬ﺃﻱ ﻳﻜﻠﻢ ﺍﻟﻨﺎﺱ ﺣﺎﻝ‬
‫ﺍﳌﻌﲎ ﺍﻧﺘﺤﻰ ﻬﺑﺎ‪ .‬ﻭﻣﻨﻬﺎ ﻣﻌﲎ ﺍﳊﺎﻝ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪ ) :‬ﻭﻳﻜﻠﻢ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻬﺪ ﻭﻛﻬ ﹰ‬
‫ﺻﻐﺮﻩ ﺑﻜﻼﻡ ﺍﻟﻜﻬﻞ ﰲ ﺣﺎﻝ ﻛﻬﻮﻟﺘﻪ‪ .‬ﻭﻣﻨﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﲟﻌﲎ ﺣﺮﻑ ﺍﳉﺮ ﻛﻘﻮﻟﻚ‪ :‬ﺍﺳﺘﻮﻯ ﺍﳌﺎﺀ ﻭﺍﳋﺸﺒﺔ‪ ،‬ﺃﻱ‬
‫ﻣﻊ ﺍﳋﺸﺒﺔ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﳌﱴ‪ .‬ﻳﺄﺑﺎ ﺑﺸﺮ‪ ،‬ﺃﻛﺎﻥ ﻫﺬﺍ ﰲ ﳓﻮﻙ؟ ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺩﻉ ﻫﺬﺍ‪ ،‬ﻫﻬﻨﺎ ﻣﺴﺄﻟﺔ ﻋﻼﻗﺘﻬﺎ ﺑﺎﳌﻌﲎ‬
‫ﺍﻟﻌﻘﻠﻲ ﺃﻛﺜﺮ ﻣﻦ ﻋﻼﻗﺘﻬﺎ ﺑﺎﻟﺸﻜﻞ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺯﻳﺪ ﺃﻓﻀﻞ ﺍﻹﺧﻮﺓ؟ ﻗﺎﻝ ﺻﺤﻴﺢ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﻓﻤﺎ ﺗﻘﻮﻝ ﺇﻥ ﻗﺎﻝ ﺯﻳﺪ ﺃﻓﻀﻞ ﺇﺧﻮﺗﻪ؟ ﻗﺎﻝ ﺻﺤﻴﺢ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻣﻊ ﺍﻟﺼﺤﺔ؟ ﻓﺒﻠﺢ ﻭﺟﻨﺢ ﻭﻋﺼﺐ‬
‫ﺭﻳﻘﻪ‪.‬‬
‫ﻼ‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺃﻓﺘﻴﺖ ﻋﻠﻰ ﻏﲑ ﺑﺼﲑﺓ ﻭﻻ ﺍﺳﺘﺒﺎﻧﺔ‪ .‬ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺟﻮﺍﺑﻚ ﻋﻨﻬﺎ ﺻﺤﻴﺢ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻏﺎﻓ ﹰ‬
‫ﻼ ﻋﻦ ﻭﺟﻪ ﺑﻄﻼﻬﻧﺎ‪ .‬ﻗﺎﻝ‬
‫ﻋﻦ ﻭﺟﻪ ﺻﺤﺘﻬﺎ‪ .‬ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺟﻮﺍﺑﻚ ﻋﻨﻬﺎ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﺃﻳﻀﹰﺎ ﺫﺍﻫ ﹰ‬
‫ﻣﱴ‪ :‬ﺑﲔ‪ ،‬ﻣﺎ ﻫﺬﺍ ﺍﻟﺘﻬﺠﲔ؟ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﺫﺍ ﺣﻀﺮﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﺳﺘﻔﺪﺕ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻜﺎﻥ ﺍﻟﺘﺪﺭﻳﺲ‪ ،‬ﺑﻞ ﻫﻮ‬
‫ﳎﻠﺲ ﺇﺯﺍﻟﺔ ﺍﻟﺘﻠﺒﻴﺲ‪ ،‬ﻣﻊ ﻣﻦ ﻋﺎﺩﺗﻪ ﺍﻟﺘﻤﻮﻳﻪ ﻭﺍﻟﺘﺸﺒﻴﻪ‪ .‬ﻭﺍﳉﻤﺎﻋﺔ ﺗﻌﻠﻢ ﺃﻧﻚ ﺃﺧﻄﺄﺕ‪ ،‬ﻓﻠﻢ ﺗﺪﻋﻰ ﺃﻥ ﺍﻟﻨﺤﻮﻱ‬
‫ﺇﳕﺎ ﻳﻨﻈﺮ ﰲ ﺍﻟﻠﻔﻆ ﻻ ﰲ ﺍﳌﻌﲏ؟ ﻭﺍﳌﻨﻄﻘﻲ ﻳﻨﻈﺮ ﰲ ﺍﳌﻌﲎ ﻻ ﰲ ﺍﻟﻠﻔﻆ‪ .‬ﻫﺬﺍ ﻛﺎﻥ ﻳﺼﺢ ﻟﻮ ﻛﺎﻥ ﺍﳌﻨﻄﻘﻲ ﻳﺴﻜﺖ‬
‫ﻭﳚﻴﻞ ﻓﻜﺮﻩ ﰲ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻳﺮﺗﺐ ﻣﺎ ﻳﺮﻳﺪ ﰲ ﺍﻟﻮﻫﻢ ﺍﻟﺴﻴﺎﺡ‪ ،‬ﻭﺍﳋﺎﻃﺮ ﺍﻟﻌﺎﺭﺿﻲ‪ ،‬ﻭﺍﳊﺪﺱ ﺍﻟﻄﺎﺭﺉ‪.‬‬
‫ﻭﺃﻣﺎ ﻭﻫﻮ ﻳﺮﻳﻎ ﺃﻥ ﻳﱪﺯ ﻣﺎ ﺻﺢ ﻟﻪ ﺑﺎﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﺘﺼﻔﺢ ﺇﱃ ﺍﳌﺘﻌﻠﻢ ﻭﺍﳌﻨﺎﻇﺮ‪ ،‬ﻓﻼﺑﺪ ﻟﻪ ﻣﻦ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻳﺸﺘﻤﻞ‬
‫ﻋﻠﻰ ﻣﺮﺍﺩﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﻃﺒﺎﻗﹰﺎ ﻟﻐﺮﺿﻪ‪ ،‬ﻭﻣﻮﺍﻓﻘﹰﺎ ﻟﻘﺼﺪﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ :‬ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ‪ ،‬ﲤﻢ ﻟﻨﺎ ﻛﻼﻣﻚ ﰲ ﺷﺮﺡ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺣﱴ ﺗﻜﻮﻥ ﺍﻟﻔﺎﺋﺪﺓ ﻇﺎﻫﺮﺓ ﻷﻫﻞ ﺍﺠﻤﻟﻠﺲ‪،‬‬
‫ﻼ ﰲ ﻧﻔﺲ ﺃﰊ ﺑﺸﺮ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻛﺮﻩ ﻣﻦ ﺇﻳﻀﺎﺡ ﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﻻ ﻣﻠﻞ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻓﺈﻥ‬‫ﻭﺍﻟﺘﺒﻜﻴﺖ ﻋﺎﻣ ﹰ‬
‫ﺍﻟﻜﻼﻡ ﺇﺫﺍ ﻃﺎﻝ ﻣﻞ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ :‬ﻣﺎ ﺭﻏﺒﺖ ﰲ ﲰﺎﻉ ﻛﻼﻣﻚ‪ ،‬ﻭﺑﻴﲏ ﻭﺑﲔ ﺍﳌﻠﻞ ﻋﻼﻗﺔ‪ ،‬ﻓﺄﻣﺎ ﺍﳉﻤﺎﻋﺔ ﻓﺤﺮﺻﻬﺎ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻇﺎﻫﺮ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﺯﻳﺪ ﺃﻓﻀﻞ ﺇﺧﻮﺗﻪ ﱂ ﳚﺰ‪ ،‬ﻭﺇﺫﺍ ﻗﻠﺖ‪ :‬ﺯﻳﺪ ﺃﻓﻀﻞ ﺍﻹﺧﻮﺓ ﺟﺎﺯ‪ ،‬ﻭﺍﻟﻔﺼﻞ‬
‫ﺑﻴﻨﻬﻤﺎ‪ :‬ﺃﻥ ﺇﺧﻮﺓ ﺯﻳﺪ ﻫﻢ ﻏﲑ ﺯﻳﺪ‪ ،‬ﻭﺯﻳﺪ ﺧﺎﺭﺝ ﻣﻦ ﲨﻠﺘﻬﻢ‪ ،‬ﺩﻟﻴﻞ ﺫﻟﻚ‪ ،‬ﺃﻧﻪ ﻟﻮ ﺳﺄﻝ ﺳﺎﺋﻞ ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺇﺧﻮﺓ‬
‫ﺯﻳﺪ؟ ﱂ ﳚﺰ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﻭﺑﻜﺮ ﻭﺧﺎﻟﺪ‪ ،‬ﻭﺇﳕﺎ ﺗﻘﻮﻝ‪ :‬ﺑﻜﺮ ﻭﻋﻤﺮﻭ ﻭﺧﺎﻟﺪ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﺯﻳﺪ ﰲ ﲨﻠﺘﻬﻢ‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺯﻳﺪ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺇﺧﻮﺗﻪ ﺻﺎﺭ ﻏﲑﻫﻢ‪ ،‬ﻓﻠﻢ ﳚﺰ ﺃﻥ ﻳﻜﻮﻥ ﺃﻓﻀﻞ ﺇﺧﻮﺗﻪ‪ ،‬ﻛﻤﺎ ﱂ ﳚﺰ ﺃﻥ ﻳﻜﻮﻥ ﲪﺎﺭﻙ‬
‫ﺃﻓﻀﻞ ﺍﻟﺒﻐﺎﻝ‪ ،‬ﻷﻥ ﺍﳊﻤﺎﺭ ﻏﲑ ﺍﻟﺒﻐﺎﻝ‪ .‬ﻛﻤﺎ ﺃﻥ ﺯﻳﺪﹰﺍ ﻏﲑ ﺇﺧﻮﺗﻪ‪ .‬ﻓﺈﺫ ﻗﻠﺖ‪ :‬ﺯﻳﺪ ﺃﻓﻀﻞ ﺍﻹﺧﻮﺓ ﺟﺎﺯ‪ .‬ﻷﻧﻪ ﺃﺣﺪ‬
‫ﺍﻹﺧﻮﺓ‪ ،‬ﻭﺍﻻﺳﻢ ﻳﻘﻊ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻓﻬﻮ ﺑﻌﺾ ﺍﻹﺧﻮﺓ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﻗﻴﻞ ﻣﻦ ﺍﻹﺧﻮﺓ؟ ﻋﺪﺩﺗﻪ ﻓﻴﻬﻢ‪،‬‬
‫ﻓﻘﻠﺖ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﻭﺑﻜﺮ ﻭﺧﺎﻟﺪ‪ ،‬ﻓﻴﻜﻮﻥ ﲟﻨﺰﻟﺔ ﻗﻮﻟﻚ‪ :‬ﲪﺎﺭﻙ ﺃﻓﺮﻩ ﺍﳊﻤﲑ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎ‪ ،‬ﺟﺎﺯ ﺃﻥ‬
‫ﻳﻀﺎﻑ ﺇﱃ ﻭﺍﺣﺪ ﻣﻨﻜﻮﺭ ﻳﺪﻝ ﻋﻠﻰ ﺍﳉﻨﺲ ﻓﺘﻘﻮﻝ‪ :‬ﺯﻳﺪ ﺃﻓﻀﻞ ﺭﺟﻞ‪ ،‬ﻭﲪﺎﺭﻙ ﺃﻓﺮﻩ ﲪﺎﺭ‪ ،‬ﻓﻴﺪﻝ ﺭﺟﻞ ﻋﻠﻰ‬
‫ﺍﳉﻨﺲ ﻛﻤﺎ ﺩﻝ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻛﻤﺎ ﰲ ﻋﺸﺮﻳﻦ ﺩﺭﳘﹰﺎ ﻭﻣﺎﺋﺔ ﺩﺭﻫﻢ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ :‬ﻣﺎ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﻣﺰﻳﺪ‪ ،‬ﻭﻟﻘﺪ ﺟﻞ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻋﻨﺪﻱ ﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻭﻫﺬﺍ ﺍﻻﻧﻘﻴﺎﺩ‪.‬‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻨﺤﻮ ﻣﻨﻘﺴﻤﺔ ﺑﲔ ﺣﺮﻛﺎﺕ ﺍﻟﻠﻔﻆ ﻭﺳﻜﻨﺎﺗﻪ‪ ،‬ﻭﺑﲔ ﻭﺿﻊ ﺍﳊﺮﻭﻑ ﰲ ﻣﻮﺍﺿﻌﻬﺎ‬
‫ﺍﳌﻘﺘﻀﻴﺔ ﳍﺎ‪ ،‬ﻭﺑﲔ ﺗﺄﻟﻴﻒ ﺍﻟﻜﻼﻡ ﺑﺎﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ‪ ،‬ﻭﺗﻮﺧﻲ ﺍﻟﺼﻮﺍﺏ ﰲ ﺫﻟﻚ‪ ،‬ﻭﲡﻨﺐ ﺍﳋﻄﺈ ﰲ ﺫﻟﻚ ﻭﺇﻥ ﺯﺍﻍ‬
‫ﺷﻲﺀ ﻋﻦ ﺍﻟﻨﻌﺖ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺳﺎﺋﻐﹰﺎ ﺑﺎﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻨﺎﺩﺭ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﺃﻭ ﻣﺮﺩﻭﺩﹰﺍ ﳋﺮﻭﺟﻪ ﻋﻦ‬
‫ﻋﺎﺩﺓ ﺍﻟﻘﻮﻡ ﺍﳉﺎﺭﻳﺔ ﻋﻠﻰ ﻓﻄﺮﻬﺗﻢ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﺧﺘﻼﻑ ﻟﻐﺎﺕ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﻓﺬﻟﻚ ﺷﻲﺀ ﻣﺴﻠﻢ ﳍﻢ ﻭﻣﺄﺧﻮﺫ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﳏﺼﻮﺭ ﺑﺎﻟﺘﺘﺒﻊ ﻭﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺴﻤﺎﻉ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ ﺍﳌﻄﺮﺩ ﻋﻠﻰ ﺍﻷﺻﻞ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﻏﲑ ﲢﺮﻳﻒ‪،‬‬
 ‫ﻭﺇﳕﺎ ﺩﺧﻞ ﺍﻟﻌﺠﺐ ﻋﻠﻰ ﺍﳌﻨﻄﻘﻴﲔ ﻟﻈﻨﻬﻢ ﺃﻥ ﺍﳌﻌﺎﱐ ﻻ ﺗﻌﺮﻑ ﻭﻻ ﺗﺴﺘﻮﺿﺢ ﺇﻻ ﺑﻄﺮﻳﻘﻬﻢ ﻭﻧﻈﺮﻫﻢ ﻭﺗﻜﻠﻔﻬﻢ‪.‬‬
‫ﻓﺘﺮﲨﻮﺍ ﻟﻐﺔ ﻫﻢ ﻓﻴﻬﺎ ﺿﻌﻔﺎﺀ ﻧﺎﻗﺼﻮﻥ‪ ،‬ﺑﺘﺮﲨﺔ ﺃﺧﺮﻯ ﻫﻢ ﻓﻴﻬﺎ ﺿﻌﻔﺎﺀ ﻧﺎﻗﺼﻮﻥ ﻭﺟﻌﻠﻮﺍ ﺗﻠﻚ ﺍﻟﺘﺮﲨﺔ ﺻﻨﺎﻋﺔ‪،‬‬
‫ﻭﺍﺩﻋﻮﺍ ﻋﻠﻰ ﺍﻟﻨﺤﻮﻳﲔ ﺃﻬﻧﻢ ﻣﻊ ﺍﻟﻠﻔﻆ ﻻ ﻣﻊ ﺍﳌﻌﲎ‪.‬‬
‫ﰒ ﺃﻗﺒﻞ ﺃﺑﻮ ﺳﻌﻴﺪ ﻋﻠﻰ ﻣﱴ ﻓﻘﺎﻝ‪ :‬ﺃﻻ ﺗﻌﻠﻢ ﻳﺎ ﺃﺑﺎ ﺑﺸﺮ ﺃﻥ ﺍﻟﻜﻼﻡ ﺍﺳﻢ ﻭﺍﻗﻊ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﻗﺪ ﺍﺋﺘﻠﻔﺖ ﲟﺮﺍﺗﺐ؟‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ ﺃﻧﻚ ﺗﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺛﻮﺏ‪ ،‬ﻭﺍﻟﺜﻮﺏ ﻳﻘﻊ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﻬﺑﺎ ﺻﺎﺭ ﺛﻮﺑﺎﹰ‪ ،‬ﰒ ﺑﻪ ﻧﺴﺞ ﺑﻌﺪ ﺃﻥ ﻏﺰﻝ‪ ،‬ﻓﺴﺪﺍﺗﻪ ﻻ‬
‫ﺗﻜﻔﻲ ﺩﻭﻥ ﳊﻤﺘﻪ‪ ،‬ﻭﳊﻤﺘﻪ ﻻ ﺗﻜﻔﻲ ﺩﻭﻥ ﺳﺪﺍﺗﻪ‪ ،‬ﰒ ﺗﺄﻟﻴﻔﻪ ﻛﻨﺴﺠﻪ‪ ،‬ﻭﺑﻼﻏﺘﻪ ﻛﻘﺼﺎﺭﺗﻪ‪ ،‬ﻭﺩﻗﺔ ﺳﻠﻜﻪ ﻛﺮﻗﺔ‬
‫ﻟﻔﻈﻪ‪ ،‬ﻭﻏﻠﻆ ﻏﺰﻟﻪ ﻛﻜﺜﺎﻓﺔ ﺣﺮﻭﻓﻪ‪ ،‬ﻭﳎﻤﻮﻉ ﻫﺬﺍ ﻛﻠﻪ ﺛﻮﺏ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﺪ ﺗﻘﺪﻣﺔ ﻛﻞ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻴﻪ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ :‬ﺳﻠﻪ ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ ﻋﻦ ﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻛﻠﻤﺎ ﺗﻮﺍﱃ ﻋﻠﻴﻪ ﺑﺎﻥ ﺍﻧﻘﻄﺎﻋﻪ‪ ،‬ﻭﺍﳔﻔﺾ‬
‫ﺍﺭﺗﻔﺎﻋﻪ ﰲ ﺍﳌﻨﻄﻖ ﺍﻟﺬﻱ ﻳﻨﺼﺮﻩ‪ ،‬ﻭﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﻳﻨﺼﺮﻩ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺭﺟﻞ ﻗﺎﻝ‪ :‬ﳍﺬﺍ ﻋﻠﻲ‬
‫ﺩﺭﻫﻢ ﻏﲑ ﻗﲑﺍﻁ؟ ﻗﺎﻝ ﻣﱴ‪ :‬ﻣﺎﱄ ﻋﻠﻢ ﻬﺑﺬﺍ ﺍﻟﻨﻤﻂ‪ .‬ﻗﺎﻝ‪ :‬ﻟﺴﺖ ﺍﺯﻋﹰﺎ ﻋﻨﻚ ﺣﱴ ﻳﺼﺢ ﻋﻨﺪ ﺍﳊﺎﺿﺮﻳﻦ ﺃﻧﻚ‬
‫ﺻﺎﺣﺐ ﳐﺮﻗﺔ ﻭﺯﺭﻕ‪ ،‬ﻫﻬﻨﺎ ﻣﺎ ﻫﻮ ﺃﺧﻒ ﻣﻦ ﻫﺬﺍ‪.‬‬
‫ﻗﺎﻝ ﺭﺟﻞ ﻟﺼﺎﺣﺒﻪ‪ :‬ﺑﻜﻢ ﺍﻟﺜﻮﺑﺎﻥ ﺍﳌﺼﺒﻮﻏﺎﻥ؟ ﻭﻗﺎﻝ ﺁﺧﺮ‪ :‬ﺑﻜﻢ ﺛﻮﺑﺎﻥ ﻣﺼﺒﻮﻏﺎﻥ؟ ﻭﻗﺎﻝ ﺁﺧﺮ‪ :‬ﺑﻜﻢ ﺛﻮﺑﺎﻥ‬
‫ﻣﺼﺒﻮﻏﲔ؟ ﺑﲔ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﻟﻔﻈﹰﺎ ﻟﻔﻈﹰﺎ‪ .‬ﻗﺎﻝ ﻣﱴ‪ :‬ﻟﻮ ﻧﺜﺮﺕ ﺃﻧﺎ ﺃﻳﻀﹰﺎ ﻋﻠﻴﻚ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﳌﻨﻄﻖ ﺷﻴﺌﹰﺎ‬
‫ﻟﻜﺎﻥ ﺣﺎﻟﻚ ﻛﺤﺎﱄ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺃﺧﻄﺄﺕ‪ ،‬ﻷﻧﻚ ﺇﺫﺍ ﺳﺄﻟﺘﲏ ﻋﻦ ﺷﻲﺀ ﺃﻧﻈﺮ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﳌﻌﲎ ﻭﺻﺢ ﻟﻔﻈﻪ ﻋﻠﻰ‬
‫ﺍﻟﻌﺎﺩﺓ ﺍﳉﺎﺭﻳﺔ ﺃﺟﺒﺖ‪ ،‬ﰒ ﻻ ﺃﺑﺎﱄ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﹰﺎ ﺃﻭ ﳐﺎﻟﻔﺎﹰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﻣﺘﻌﻠﻖ ﺑﺎﳌﻌﲎ ﺭﺩﺩﺗﻪ ﻋﻠﻴﻚ‪ ،‬ﻭﺇﻥ‬
‫ﻼ ﺑﺎﻟﻠﻔﻆ ﻭﻟﻜﻦ ﻋﻠﻰ ﻣﻮﺿﻊ ﻟﻜﻢ ﰲ ﺍﻟﻔﺴﺎﺩ ﻋﻠﻰ ﻣﺎ ﺣﺸﻮﰎ ﺑﻪ ﻛﺘﺒﻜﻢ ﺭﺩﺩﺗﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﻷﻧﻪ ﻻ ﺳﺒﻴﻞ‬ ‫ﻛﺎﻥ ﻣﺘﺼ ﹰ‬
‫ﺇﱃ ﺇﺣﺪﺍﺙ ﻟﻐﺔ ﻣﻘﺮﺭﺓ ﺑﲔ ﺃﻫﻠﻬﺎ‪ ،‬ﻣﺎ ﻭﺟﺪﻧﺎ ﻟﻜﻢ ﺇﻻ ﻣﺎ ﺍﺳﺘﻌﺮﰎ ﻣﻦ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻛﺎﻟﺴﺒﺐ ﻭﺍﻵﻟﺔ‪ ،‬ﻭﺍﳌﻮﺿﻮﻉ‬
‫ﻭﺍﶈﻤﻮﻝ‪ ،‬ﻭﺍﻟﻜﻮﻥ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪ ،‬ﻭﺃﻣﺜﻠﺔ ﻻ ﺗﻨﻔﻊ ﻭﻻ ﲡﺪﻱ‪ ،‬ﻭﻫﻲ ﺇﱃ ﺍﻟﻌﻲ ﺃﻗﺮﺏ‪ ،‬ﻭﰲ‬
‫ﺍﻟﻔﻬﺎﻫﺔ ﺃﺫﻫﺐ‪ .‬ﰒ ﺃﻧﺘﻢ ﻫﺆﻻﺀ ﰲ ﻣﻨﻄﻘﻜﻢ ﻋﻠﻰ ﻧﻘﺺ ﻇﺎﻫﺮ‪ ،‬ﻷﻧﻜﻢ ﻻ ﺗﻔﻮﻥ ﺑﺎﻟﻜﺘﺐ ﻭﻻ ﻫﻲ ﻣﺸﺮﻭﺣﺔ‪،‬‬
‫ﻭﺗﺪﻋﻮﻥ ﺍﻟﺸﻌﺮ ﻭﻻ ﺗﻌﺮﻓﻮﻧﻪ‪ ،‬ﻭﺗﺪﻋﻮ ﺍﳋﻄﺎﺑﺔ ﻭﺃﻧﺘﻢ ﻋﻨﻬﺎ ﰲ ﻣﻨﻘﻄﻊ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻗﺪ ﲰﻌﺖ ﻗﺎﺋﻠﻜﻢ ﻳﻘﻮﻝ‪ :‬ﺍﳊﺎﺟﺔ‬
‫ﻣﺎﺳﺔ ﺇﱃ ﻛﺘﺎﺏ ﺍﻟﱪﻫﺎﻥ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻓﻠﻢ ﻗﻄﻊ ﺍﻟﺰﻣﺎﻥ ﲟﺎ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﻜﺘﺐ؟‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳊﺎﺟﺔ ﻗﺪ‬
‫ﻣﺴﺖ ﺇﱃ ﻣﺎ ﻗﺒﻞ ﺍﻟﱪﻫﺎﻥ‪ ،‬ﻓﻬﻲ ﺃﻳﻀﹰﺎ ﻣﺎﺳﺔ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﻟﱪﻫﺎﻥ‪ ،‬ﻭﺇﻻ ﻓﻠﻢ ﺻﻨﻒ ﻣﺎ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻭﻳﺴﺘﻐﲎ‬
‫ﻋﻨﻪ؟ ﻫﺬﺍ ﻛﻠﻪ ﲣﻠﻴﻂ ﻭﺯﺭﻕ‪ ،‬ﻭﻬﺗﻮﻳﻞ ﻭﺭﻋﺪ ﻭﺑﺮﻕ‪ .‬ﻭﺇﳕﺎ ﺑﻮﺩﻛﻢ ﺃﻥ ﺗﺸﻐﻠﻮﺍ ﺟﺎﻫﻼﹰ‪ ،‬ﻭﺗﺴﺘﺌﺬﻟﻮﺍ ﻋﺰﻳﺰﹰﺍ‪.‬‬
‫ﻭﻏﺎﻳﺘﻜﻢ ﺃﻥ ﻬﺗﻮﻟﻮﺍ ﺑﺎﳉﻨﺲ ﻭﺍﻟﻨﻮﻉ‪ ،‬ﻭﺍﳋﺎﺻﺔ ﻭﺍﻟﻔﺼﻞ‪ ،‬ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﺸﺨﺺ‪ ،‬ﻭﺗﻘﻮﻟﻮﺍ‪ :‬ﺍﳍﻠﻴﺔ ﻭﺍﻷﻳﻴﺔ‪ ،‬ﻭﺍﳌﺎﻫﻴﺔ‬
‫ﻭﺍﻟﻜﻴﻔﻴﺔ ﻭﺍﻟﻜﻤﻴﺔ‪ ،‬ﻭﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻟﻌﺮﺿﻴﺔ‪ ،‬ﻭﺍﳉﻮﻫﺮﻳﺔ ﻭﺍﳍﻴﻮﻟﻴﺔ‪ ،‬ﻭﺍﻟﺼﻮﺭﻳﺔ ﻭﺍﻹﻧﺴﻴﺔ‪ ،‬ﻭﺍﻟﻜﺴﺒﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﰒ‬
‫ﺗﻨﻤﻄﻮﻥ ﻭﺗﻘﻮﻟﻮ‪ :‬ﺟﺌﻨﺎ ﺑﺎﻟﺴﺤﺮ ﰲ ﻗﻮﻟﻨﺎ‪ :‬ﻻ ﺷﻲﺀ ﻣﻦ ﺑﺎﺀ ﻭﻭﺍﻭ ﻭﺟﻴﻢ‪ ،‬ﰲ ﺑﻌﺾ ﺑﺎﺀ ﻭﻓﺎﺀ ﰲ ﺑﻌﺾ ﺟﻴﻢ‪ ،‬ﻭﺇﻻ‬
‫ﰲ ﻛﻞ ﺏ ﻭ ﺝ ﰲ ﻛﻞ ﺏ‪ ،‬ﻓﺎ‪ ،‬ﺇﺫﹰﺍ ﻻ ﰲ ﻛﻞ ﺝ‪ ،‬ﻭﻫﺬﺍ ﺑﻄﺮﻳﻖ ﺍﳋﻠﻒ‪ ،‬ﻭﻫﺬﺍ ﺑﻄﺮﻳﻖ ﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﻭﻫﺬﻩ‬
‫ﻛﻠﻬﺎ ﺟﺰﺍﻓﺎﺕ ﻭﺗﺮﻫﺎﺕ‪ ،‬ﻭﻣﻐﺎﻟﻖ‪ ،‬ﻭﺷﺒﻜﺎﺕ‪ ،‬ﻭﻣﻦ ﺟﺎﺩ ﻋﻘﻠﻪ ﻭﺣﺴﻦ ﲤﻴﻴﺰﻩ‪ ،‬ﻭﻟﻄﻒ ﻧﻈﺮﻩ‪ ،‬ﻭﺛﻘﺐ ﺭﺃﻳﻪ‪،‬‬
‫ﻭﺃﻧﺎﺭﺕ ﻧﻔﺴﻪ‪ ،‬ﺍﺳﺘﻐﲎ ﻋﻦ ﻫﺬﺍ ﻛﻠﻪ‪ ،‬ﺑﻌﻮﻥ ﺍﷲ ﻭﻓﻀﻠﻪ‪ .‬ﻭﺟﻮﺩﺓ ﺍﻟﻌﻘﻞ ﻭﺣﺴﻦ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﻟﻄﻒ ﺍﻟﻨﻈﺮ ﻭﺛﻘﻮﺏ‬
 ‫ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺇﻧﺎﺭﺓ ﺍﻟﻨﻔﺲ ﻣﻦ ﻣﻨﺎﺋﺢ ﺍﷲ ﺍﳍﻨﻴﺔ‪ ،‬ﻭﻣﻮﺍﻫﺒﻪ ﺍﻟﺴﻨﻴﺔ‪ ،‬ﳜﺘﺺ ﻬﺑﺎ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ‪ .‬ﻭﻣﺎ ﺃﻋﺮﻑ‬
‫ﻻﺳﺘﻄﺎﻟﺘﻜﻢ ﺑﺎﳌﻨﻄﻖ ﻭﺟﻬﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﺎﺷﺊ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻗﺪ ﻧﻘﺾ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺗﺘﺒﻊ ﻃﺮﻳﻘﻜﻢ‪ ،‬ﻭﺑﲔ ﺧﻄﺄﻛﻢ‪ ،‬ﻭﺃﺑﺮﺯ‬
‫ﺿﻌﻔﻜﻢ‪ ،‬ﻭﱂ ﺗﻘﺪﺭﻭﺍ ﺇﱃ ﺍﻟﻴﻮﻡ ﺃ ﺗﺮﺩﻭﺍ ﻋﻠﻴﻪ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﳑﺎ ﻗﺎﻝ‪ ،‬ﻭﻣﺎ ﺯﺩﰎ ﻋﻠﻰ ﻗﻮﻟﻜﻢ‪ :‬ﱂ ﻳﻌﺮﻑ ﺃﻏﺮﺍﺿﻨﺎ‪،‬‬
‫ﻭﻻ ﻭﻗﻒ ﻋﻠﻰ ﻣﺮﺍﺩﻧﺎ‪ ،‬ﻭﺇﳕﺎ ﺗﻜﻠﻢ ﻋﻠﻰ ﻭﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻜﻢ ﳉﺎﺟﺔ ﻭﻧﻜﻮﻝ‪ ،‬ﻭﺭﺿ ًﻰ ﺑﺎﻟﻌﺠﺰ ﻭﺍﻟﻜﻠﻮﻝ‪ ،‬ﻭﻛﻞ ﻣﺎ‬
‫ﺫﻛﺮﰎ ﰲ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻓﻌﻠﻴﻜﻢ ﻓﻴﻪ ﺍﻋﺘﺮﺍﺽ‪ .‬ﻫﺬﺍ ﻗﻮﻟﻜﻢ ﰲ ﻓﻌﻞ ﻭﻳﻨﻔﻌﻞ‪ ،‬ﻭﱂ ﺗﺴﺘﻮﺿﺤﻮﺍ ﻓﻴﻬﻤﺎ ﻣﺮﺍﺗﺒﻬﻤﺎ‬
‫ﻭﻣﻮﺍﻗﻌﻬﻤﺎ‪ ،‬ﻭﱂ ﺗﻘﻔﻮﺍ ﻋﻠﻰ ﻣﻘﺎﲰﻬﻤﺎ‪ ،‬ﻷﻧﻜﻢ ﻗﻨﻌﺘﻢ ﻓﻴﻬﻤﺎ ﺑﻮﻗﻮﻉ ﺍﻟﻔﻌﻞ ﻣﻦ ﻳﻔﻌﻞ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﻟﻔﻌﻞ ﻣﻦ ﻳﻨﻔﻌﻞ‪،‬‬
‫ﻭﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ ﻏﺎﻳﺎﺕ ﺧﻔﻴﺖ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﻣﻌﺎﺭﻑ ﺫﻫﺒﺖ ﻋﻨﻜﻢ‪ ،‬ﻭﻫﺬﺍ ﺣﺎﻟﻜﻢ ﰲ ﺍﻹﺿﺎﻓﺔ‪.‬‬

‫ﻓﺄﻣﺎ ﺍﻟﺒﺪﻝ ﻭﻭﺟﻮﻫﻪ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ ﻭﺃﻗﺴﺎﻣﻬﺎ‪ ،‬ﻭﺍﻟﻨﻜﺮﺓ ﻭﻣﺮﺍﺗﺒﻬﺎ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻄﻮﻝ ﺫﻛﺮﻩ‪ ،‬ﻓﻠﻴﺲ ﻟﻜﻢ ﻓﻴﻪ ﻗﺎﻝ‬
‫ﻭﻻ ﳎﺎﻝ‪ ،‬ﻭﺃﻧﺖ ﺇﺫﺍ ﻗﻠﺖ ﻹﻧﺴﺎﻥ‪ :‬ﻛﻦ ﻣﻨﻄﻘﻴﹰﺎ ﻓﺈﳕﺎ ﺗﺮﻳﺪ‪ :‬ﻛﻦ ﻋﻘﻠﻴﹰﺎ ﺃﻭ ﻋﺎﻗﻼﹰ‪ ،‬ﺃﻭ ﺍﻋﻘﻞ ﻣﺎ ﺗﻘﻮﻝ‪ ،‬ﻷﻥ‬
‫ﺃﺻﺤﺎﺑﻚ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﳌﻨﻄﻖ ﻫﻮ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻣﺪﺧﻮﻝ‪ ،‬ﻷﻥ ﺍﳌﻨﻄﻖ ﻋﻠﻰ ﻭﺟﻮﻩ ﺃﻧﺘﻢ ﻣﻨﻬﺎ ﰲ ﺳﻬﻮ‪ .‬ﻭﺇﺫﺍ‬
‫ﻗﺎﻝ ﻟﻚ ﺁﺧﺮ‪ :‬ﻛﻦ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﻓﺼﻴﺤﺎﹰ‪ ،‬ﻓﺈﳕﺎ ﻳﺮﻳﺪ‪ :‬ﺍﻓﻬﻢ ﻋﻦ ﻧﻔﺴﻚ ﻣﺎ ﺗﻘﻮﻝ‪ ،‬ﰒ ﺭﻡ ﺃﻥ ﻳﻔﻬﻢ ﻋﻨﻚ ﻏﲑﻙ‪،‬‬
‫ﻭﻗﺪﺭ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺍﳌﻌﲎ ﻓﻼ ﻳﻨﻘﺺ ﻋﻨﻪ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﻨﺖ ﰲ ﲢﻘﻴﻖ ﺷﻲﺀ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺑﻪ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﺣﺎﻭﻟﺖ ﻓﺮﺵ‬
‫ﺍﳌﻌﲎ ﻭﺑﺴﻂ ﺍﳌﺮﺍﺩ‪ ،‬ﻓﺎﺟﻞ ﺍﻟﻠﻔﻆ ﺑﺎﻟﺮﻭﺍﺩﻑ ﺍﳌﻮﺿﺤﺔ‪ ،‬ﻭﺍﻷﺷﺒﺎﻩ ﺍﳌﻘﺮﺑﺔ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﺭﺍﺕ ﺍﳌﻤﺘﻌﺔ‪ ،‬ﻭﺳﺪﺩ ﺍﳌﻌﺎﱐ‬
‫ﺑﺎﻟﺒﻼﻏﺔ‪ ،‬ﺃﻋﲏ ﻟﻮﺡ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﺣﱴ ﻻ ﺗﺼﺎﺏ ﺇﻻ ﺑﺎﻟﺒﺤﺚ ﻋﻨﻬﺎ ﻭﺍﻟﺸﻮﻕ ﺇﻟﻴﻬﺎ‪ ،‬ﻷﻥ ﺍﳌﻄﻠﻮﺏ ﺇﺫﺍ ﻇﻔﺮ ﺑﻪ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻛﺮﻡ ﻭﻋﻼ‪ ،‬ﻭﺍﺷﺮﺡ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﺣﱴ ﻻ ﳝﻜﻦ ﺃﻥ ﳝﺘﺮﻯ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻳﺘﻌﺐ ﰲ ﻓﻬﻤﻪ‪ ،‬ﺃﻭ‬
‫ﻳﻨﺰﺡ ﻋﻨﻪ ﻻﻏﺘﻤﺎﺿﻪ‪ ،‬ﻓﺒﻬﺬﺍ ﺍﳌﻌﲎ ﻳﻜﻮﻥ ﺟﺎﻣﻌﹰﺎ ﳊﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﻭﻷﺷﺒﺎﻩ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﺏ ﺇﻥ ﺍﺳﺘﻘﺼﻴﺘﻪ‬
‫ﺧﺮﺝ ﻋﻦ ﳕﻂ ﻣﺎ ﳓﻦ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻋﻠﻰ ﺃﱐ ﻻ ﺃﺩﺭﻱ‪ ،‬ﺃﻳﺆﺛﺮ ﻣﺎ ﺃﻗﻮﻝ ﺃﻡ ﻻ؟ ﰒ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ‪ ،‬ﻫﻞ‬
‫ﻓﺼﻠﺘﻢ ﻗﻂ ﺑﺎﳌﻨﻄﻖ ﺑﲔ ﳐﺘﻠﻔﲔ‪ ،‬ﺃﻡ ﺭﻓﻌﺘﻢ ﺍﳋﻼﻑ ﺑﲔ ﺍﺛﻨﲔ؟؟ ﺃﺗﺮﺍﻙ ﺑﻘﻮﺓ ﺍﳌﻨﻄﻖ ﻭﺑﺮﻫﺎﻧﻪ ﺍﻋﺘﻘﺪﺕ ﺃﻥ ﺍﷲ‬
‫ﺛﺎﻟﺚ ﺛﻼﺛﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﻮﺍﺣﺪ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻱ ﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ ﻫﻮ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﺮﻉ ﻣﺎ ﺗﺬﻫﺐ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﺍﳊﻖ ﻣﺎ ﺗﻘﻮﻟﻪ؟ ﻫﻴﻬﺎﺕ‪ ،‬ﻫﻬﻨﺎ ﺃﻣﻮﺭ ﺗﺮﻓﻊ ﻋﻦ ﺩﻋﻮﻯ ﺃﺻﺤﺎﺑﻚ ﻭﻫﺬﻳﺎﻫﻢ‪ ،‬ﻭﺗﺪﻕ ﻋﻦ ﻋﻘﻮﳍﻢ ﻭﺃﺫﻫﺎﻬﻧﻢ‪،‬‬
‫ﻭﺩﻉ ﻫﺬﺍ‪ .‬ﻫﻬﻨﺎ ﻣﺴﺄﻟﺔ ﻗﺪ ﺃﻭﻗﻌﺖ ﺧﻼﻓﺎﹰ‪ ،‬ﻓﺎﺭﻓﻊ ﺫﻟﻚ ﺍﳋﻼﻑ ﲟﻨﻄﻘﻚ‪ .‬ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻟﻔﻼﻥ ﻣﻦ ﺍﳊﺎﺋﻂ ﺇﱃ‬
‫ﺍﳊﺎﺋﻂ‪ .‬ﻣﺎ ﺍﳊﻜﻢ ﻓﻴﻪ ﻭﻣﺎ ﻗﺪﺭ ﺍﳌﺸﻬﻮﺩ ﺑﻪ ﻟﻔﻼﻥ؟ ﻓﻘﺪ ﻗﺎﻝ ﻧﺎﺱ‪ :‬ﻟﻪ ﺍﳊﺎﺋﻄﺎﻥ ﻣﻌﹰﺎ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪:‬‬
‫ﻟﻪ ﺍﻟﻨﺼﻒ ﻣﻦ ﻛﻞ ﻣﻨﻬﻤﺎ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭ‪ :‬ﻟﻪ ﺃﺣﺪﳘﺎ‪ .‬ﻫﺎﺕ ﺍﻵﻥ ﺁﻳﺘﻚ ﺍﻟﺒﺎﻫﺮﺓ‪ ،‬ﻭﻣﻌﺠﺰﺗﻚ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺃﱐ ﻟﻚ‬
‫ﻬﺑﻤﺎ؟ ﻭﻫﺬﺍ ﻗﺪ ﺑﺎﻥ ﺑﻐﲑ ﻧﻈﺮﻙ ﻭﻧﻈﺮ ﺃﺻﺤﺎﺑﻚ‪ .‬ﻭﺩﻉ ﻫﺬﺍ ﺃﻳﻀﹰﺎ‪ .‬ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻣﻦ ﺍﻟﻜﻼﻡ ﻣﺎ ﻫﻮ ﻣﺴﺘﻘﻴﻢ ﺣﺴﻦ‪،‬‬
‫ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﺴﺘﻘﻴﻢ ﻛﺬﺏ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﺧﻄﺄ‪ ،‬ﻓﺴﺮ ﻫﺬﻩ ﺍﳉﻤﻠﺔ‪ .‬ﻭﺍﻋﺘﺮﺽ ﻋﻠﻴﻪ ﻋﺎﱂ ﺁﺧﺮ ﻓﺎﺣﻜﻢ ﺃﻧﺖ ﺑﲔ‬
‫ﺍﻟﻘﺎﺋﻞ ﻭﺍﳌﻌﺘﺮﺽ‪ ،‬ﻭﺃﺭﻧﺎ ﻗﻮﺓ ﺻﻨﺎﻋﺘﻚ ﺍﻟﱵ ﲤﻴﺰ ﻬﺑﺎ ﺑﲔ ﺍﳋﻄﺄ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ .‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻛﻴﻒ‬
‫ﺃﺣﻜﻢ ﺑﲔ ﺍﺛﻨﲔ ﺃﺣﺪﳘﺎ ﻗﺪ ﲰﻌﺖ ﻣﻘﺎﻟﺘﻪ‪ ،‬ﻭﺍﻵﺧﺮ ﱂ ﺃﺣﺼﻞ ﻋﻠﻰ ﺍﻋﺘﺮﺍﺿﻪ؟‪ .‬ﻗﻴﻞ ﻟﻚ‪ :‬ﺍﺳﺘﺨﺮﺝ ﺑﻨﻈﺮﻙ‬
‫ﻼ ﻟﻪ‪ ،‬ﰒ ﺃﻭﺿﺢ ﺍﳊﻖ ﻣﻨﻬﻤﺎ‪ ،‬ﻷ ﺍﻷﺻﻞ ﻣﺴﻤﻮﻉ ﻟﻚ ﺣﺎﺻﻞ ﻋﻨﺪﻙ‪ .‬ﻭﻣﺎ ﻳﺼﺢ‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﺇﻥ ﻛﺎﻥ ﻣﺎ ﻗﺎﻟﻪ ﳏﺘﻤ ﹰ‬
‫ﺑﻪ ﺃﻭ ﻳﻄﺮﺩ ﻋﻠﻴﻪ ﳚﺐ ﺃﻥ ﻳﻈﻬﺮ ﻣﻨﻚ‪ ،‬ﻓﻼ ﺗﺘﻌﺎﺳﺮ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻘﺪ ﺑﺎﻥ‬
‫ﺍﻵﻥ ﺃﻥ ﻣﺮﻛﺐ ﺍﻟﻠﻔﻆ ﻻ ﳚﻮﺯ ﻣﺒﺴﻮﻁ ﺍﻟﻌﻘﻞ‪ .‬ﻭﺍﳌﻌﺎﱐ ﻣﻌﻘﻮﻟﺔ ﻭﳍﺎ ﺍﺗﺼﺎﻝ ﺷﺪﻳﺪ ﻭﺑﺴﺎﻃﺔ ﺗﺎﻣﺔ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻗﻮﺓ‬
 ‫ﺍﻟﻠﻔﻆ ﻣﻦ ﺃﻱ ﻟﻐﺔ ﻛﺎﻥ‪ ،‬ﺃﻥ ﳝﻠﻚ ﺫﻟﻚ ﺍﳌﺒﺴﻮﻁ ﻭﳛﻴﻂ ﺑﻪ ﻭﻳﻨﺼﺐ ﻋﻠﻴﻪ ﺳﻮﺭﺍﹰ‪ ،‬ﻭﻻ ﻳﺪﻉ ﺷﻴﺌﹰﺎ ﻣﻦ ﺩﺍﺧﻠﻪ ﺃﻥ‬
‫ﳜﺮﺝ‪ ،‬ﻭﻻ ﺷﻴﺌﺎﺹ ﻣﻦ ﺧﺎﺭﺟﻪ ﺃﻥ ﻳﺪﺧﻞ‪ ،‬ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻻﺧﺘﻼﻁ ﺍﳉﺎﻟﺐ ﻟﻠﻔﺴﺎﺩ‪ ،‬ﺃﻋﲏ ﺃﻥ ﺫﻟﻚ ﳜﻠﻂ ﺍﳊﻖ‬
‫ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﻳﺸﺒﻪ ﺍﻟﺒﺎﻃﻞ ﺑﺎﳊﻖ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻭﻗﻊ ﺍﻟﺼﺤﻴﺢ ﻣﻨﻪ ﰲ ﺍﻷﻭﻝ ﻗﺒﻞ ﻭﺿﻊ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻗﺪ ﻋﺎﺩ ﺫﻟﻚ‬
‫ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﻟﺜﺎﱐ ﻬﺑﺬﺍ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﺃﻧﺖ ﻟﻮ ﻋﺮﻓﺖ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﻣﺴﺎﺋﻠﻬﻢ‪ ،‬ﻭﻭﻗﻔﺖ ﻋﻠﻰ ﻏﻮﺭﻫﻢ ﰲ‬
‫ﻓﻜﺮﻫﻢ‪ ،‬ﻭﻏﻮﺻﻬﻢ ﰲ ﺍﺳﺘﻨﺒﺎﻃﻬﻢ‪ ،‬ﻭﺣﺴﻦ ﺗﺄﻭﻳﻠﻬﻢ ﳌﺎ ﻳﺮﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺳﻌﺔ ﺗﺸﻘﻴﻘﻬﻢ ﻟﻠﻮﺟﻮﻩ ﺍﶈﺘﻤﻠﺔ‪،‬‬
‫ﻭﺍﻟﻜﻨﺎﻳﺎﺕ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﻭﺍﳉﻬﺎﺕ ﺍﻟﻘﺮﻳﺒﺔ ﻭﺍﻟﺒﻌﻴﺪﺓ‪ ،‬ﳊﻘﺮﺕ ﻧﻔﺴﻚ‪ ،‬ﻭﺍﺯﺩﺭﻳﺖ ﺃﺻﺤﺎﺑﻚ‪ ،‬ﻭﻟﻜﺎﻥ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‬
‫ﻭﺗﺘﺎﺑﻌﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﺃﻗﻞ ﰲ ﻋﻴﻨﻚ ﻣﻦ ﺍﻟﺴﻬﺎ ﻋﻨﺪ ﺍﻟﻘﻤﺮ‪ ،‬ﻭﻣﻦ ﺍﳊﺼﺎ ﻋﻨﺪ ﺍﳉﺒﻞ‪ .‬ﺃﻟﻴﺲ ﺍﻟﻜﻨﺪﻱ ﻭﻫﻮ ﻋﻠﻢ ﻣﻦ‬
‫ﺃﺻﺤﺎﺑﻜﻢ‪ ،‬ﻳﻘﻮﻝ ﰲ ﺟﻮﺍﺏ ﻣﺴﺄﻟﺔ‪ :‬ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﻋﺪﺓ‪ .‬ﻓﻌﺪ ﺍﻟﻮﺟﻮﻩ ﲝﺴﺐ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻹﻣﻜﺎﻥ‬
‫ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻮﻫﻢ ﺑﻼ ﺗﺮﺗﻴﺐ‪ ،‬ﺣﱴ ﻭﺿﻌﻮﺍ ﻟﻪ ﻣﺴﺎﺋﻞ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻏﺎﻟﻄﻮﻩ ﻬﺑﺎ‪ ،‬ﻭﺃﺭﻭﻩ ﻣﻦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺪﺍﺧﻠﺔ‪،‬‬
‫ﻓﺬﻫﺐ ﻋﻠﻴﻪ ﺫﻟﻚ ﺍﻟﻮﺿﻊ‪ ،‬ﻓﺎﻋﺘﻘﺪ ﺃﻧﻪ ﻣﺮﻳﺾ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺎﺳﺪ ﺍﳌﺰﺍﺝ‪ ،‬ﺣﺎﺋﻞ ﺍﻟﻐﺮﻳﺰﺓ‪ ،‬ﻣﺸﻮﺵ ﺍﻟﻠﺐ‪ ،‬ﻗﺎﻟﻮﺍ ﻟﻪ‪:‬‬
‫ﺃﺧﱪﻧﺎ ﻋﻦ ﺍﺻﻄﻜﺎﻙ ﺍﻷﺟﺮﺍﻡ ﻭﺗﻀﺎﻏﻂ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻫﻞ ﻳﺪﺧﻞ ﰲ ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﺃﻭ ﳜﺮﺝ ﻣﻦ ﺑﺎﺏ‬
‫ﺍﻟﻔﻘﺪﺍﻥ ﺇﱃ ﻣﺎ ﳜﻔﻰ ﻋﻦ ﺍﻷﺫﻫﺎﻥ؟‪.‬‬

‫ﻭﻗﺎﻟﻮﺍ ﻟﻪ ﺃﻳﻀﹰﺎ‪ :‬ﻣﺎ ﺗﺸﺒﻴﻪ ﺍﳊﺮﻛﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺇﱃ ﺍﻟﺼﻮﺭ ﺍﳍﻴﻮﻻﻧﻴﺔ؟ ﻭﻫﻞ ﻫﻲ ﻣﻼﺑﺴﺔ ﻟﻠﻜﻴﺎﻥ ﰲ ﺣﺪﻭﺩ ﺍﻟﻨﻈﺮ‬
‫ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﺃﻭ ﻣﺰﺍﻳﻠﺔ ﻟﻪ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻹﺣﻜﺎﻡ؟ ﻣﺎ ﺗﺄﺛﲑ ﻓﻘﺪﺍﻥ ﺍﻟﻮﺟﺪﺍﻥ ﰲ ﻋﺪﻡ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻋﻨﺪ ﺍﻣﺘﻨﺎﻉ ﺍﻟﻮﺍﺟﺐ ﻣﻦ‬
‫ﻭﺟﻮﺑﻪ‪ ،‬ﰲ ﻇﺎﻫﺮ ﻣﺎ ﻻ ﻭﺟﻮﺏ ﻟﻪ ﻻﺳﺘﺤﺎﻟﺘﻪ ﰲ ﺇﻣﻜﺎﻥ ﺃﺻﻠﻪ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻘﺪ ﺣﻔﻆ ﺟﻮﺍﺑﻪ ﻋﻦ ﲨﻴﻊ ﻫﺬﺍ‬
‫ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻟﺮﻛﺎﻛﺔ‪ ،‬ﻭﺍﻟﻀﻌﻒ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺍﻟﻔﺴﺎﻟﺔ ﻭﺍﻟﺴﺨﻒ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﺘﻮﻗﻲ ﻣﻦ ﺍﻟﺘﻄﻮﻳﻞ‪ ،‬ﻟﺴﺮﺩﺕ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬
‫ﻭﻟﻘﺪ ﻣﺮ ﰊ ﰲ ﺧﻄﺔ‪ :‬ﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺗﻼﺷﻲ ﺍﻷﺷﻴﺎﺀ ﻏﲑ ﳏﺎﻁ ﺑﻪ‪ ،‬ﻷﻧﻪ ﻳﻼﻗﻲ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﻻﺗﻔﺎﻕ‬
‫ﰲ ﺍﻟﻔﺮﻭﻉ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺞ‪ ،‬ﻓﺎﻟﻨﻜﺮﺓ ﺗﺰﺍﺣﻢ ﻋﻠﻴﻪ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ ﺗﻨﺎﻗﺾ ﺍﻟﻨﻜﺮﺓ‪ ،‬ﻋﻠﻰ ﺃﻥ‬
‫ﺍﻟﻨﻜﺮﺓ ﻭﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺑﺎﺏ ﺍﻷﻟﺴﻨﺔ ﺍﻟﻌﺎﺭﻳﺔ ﻣﻦ ﻣﻼﺑﺲ ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ‪ ،‬ﻻ ﻣﻦ ﺑﺎﺏ ﺍﻹﳍﻴﺔ ﺍﻟﻌﺎﺭﺿﺔ ﰲ ﺃﺣﻮﺍﻝ‬
‫ﺍﻟﺴﺮﻳﺔ‪ .‬ﻭﻟﻘﺪ ﺣﺪﺛﲏ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﺼﺎﺑﺌﻮﻥ ﻋﻨﻪ ﲟﺎ ﻳﻀﺤﻚ ﺍﻟﺜﻜﻠﻰ‪ ،‬ﻭﻳﺸﻤﺖ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻳﻐﻢ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻭﻣﺎ ﻭﺭﺙ‬
‫ﻫﺬﺍ ﻛﻠﻪ ﺇﻻ ﻣﻦ ﺑﺮﻛﺎﺕ ﺍﻟﻴﻮﻧﺎﻥ ﻭﻓﻮﺍﺋﺪ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳌﻨﻄﻖ‪ .‬ﻭﻧﺴﺄﻝ ﺍﷲ ﻋﺼﻤﺔ ﻭﺗﻮﻓﻴﻘﹰﺎ ﻬﻧﺘﺪﻱ ﻬﺑﻤﺎ ﺇﱃ ﺍﻟﻘﻮﻝ‬
‫ﺍﻟﺮﺍﺟﻊ ﺇﱃ ﺍﻟﺘﺤﺼﻴﻞ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﺍﳉﺎﺭﻱ ﻋﻠﻰ ﺍﻟﺘﻌﺪﻳﻞ ‪ -‬ﺇﻧﻪ ﲰﻴﻊ ﳎﻴﺐ ‪. -‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﻛﺘﺒﺖ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻲ ﺍﺷﻴﺦ ﺍﻟﺼﺎﱀ ﺑﺈﻣﻼﺋﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺳﻌﻴﺪ ﺭﻭﻯ ﳌﻌﹰﺎ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﱂ ﺃﺣﻔﻆ ﻋﻠﻰ ﻧﻔﺴﻲ ﻛﻞ ﻣﺎ ﻗﻠﺖ‪ ،‬ﻭﻟﻜﻦ ﻛﺘﺐ ﺫﻟﻚ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻱ ﺣﻀﺮﻭﺍ ﰲ ﺃﻟﻮﺍﺡ‬
‫ﻛﺎﻧﺖ ﻣﻌﻬﻢ ﻭﳏﺎﺑﺮ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻞ ﻛﺜﲑ ﻣﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ :‬ﻭﺗﻘﻮﺽ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻭﺃﻫﻠﻪ ﻳﺘﻌﺠﺒﻮﻥ ﻣﻦ ﺟﺄﺵ ﺃﰊ ﺳﻌﻴﺪ ﻭﻟﺴﺎﻧﻪ ﺍﳌﺘﺼﺮﻑ‪ ،‬ﻭﻭﺟﻬﻪ ﺍﳌﺘﻬﻠﻞ‪،‬‬
‫ﻭﻓﻮﺍﺋﺪﻩ ﺍﳌﺘﺘﺎﺑﻌﺔ‪ .‬ﻭﻗﺎﻝ ﻟﻪ ﺍﻟﻮﺯﻳﺮ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ :‬ﻋﲔ ﺍﷲ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﻘﺪ ﻧﺪﻳﺖ ﺃﻛﺒﺎﺩﺍﹰ‪ ،‬ﻭﺃﻗﺮﺭﺕ‬
‫ﻋﻴﻮﻧﺎﹰ‪ ،‬ﻭﺑﻴﻀﺖ ﻭﺟﻮﻫﺎﹰ‪ ،‬ﻭﺣﻜﺖ ﻃﺮﺍﺯﹰﺍ ﻻ ﺗﺒﻠﻴﻪ ﺍﻷﺯﻣﺎﻥ‪ ،‬ﻭﻻ ﻳﺘﻄﺮﻗﻪ ﺍﳊﺪﺛﺎﻥ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻌﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ :‬ﻭﻛﻢ ﻛﺎﻥ ﺳﻦ ﺃﰊ ﺳﻌﻴﺪ ﻳﻮﻣﺌﺬ؟ ﻗﺎﻝ‪ :‬ﻣﻮﻟﺪﻩ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻳﻮﻡ‬
‫ﺍﳌﻨﺎﻇﺮﺓ ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ‪ ،‬ﻭﻗﺪ ﻋﺒﺚ ﺍﻟﺸﻴﺐ ﺑﻠﻬﺎﺯﻣﻪ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺍﻟﺴﻤﺖ ﻭﺍﻟﻮﻗﺎﺭ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﻭﺍﳉﺪ‪ ،‬ﻭﻫﺬﺍ ﺷﻌﺎﺭ ﺃﻫﻞ‬
 ‫ﺍﻟﻔﻀﻞ ﻭﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﻗﻞ ﻣﻦ ﺗﻈﺎﻫﺮ ﻭﲢﻠﻰ ﲝﻠﻴﺘﻪ ﺇﻻ ﺟﻞ ﰲ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻋﻈﻢ ﰲ ﺍﻟﺼﺪﻭﺭ ﻭﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺃﺣﺒﺘﻪ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺟﺮﺕ ﲟﺪﺣﻪ ﺍﻷﻟﺴﻨﺔ‪ .‬ﻭﻗﻠﺖ ﻟﻌﻠﻲ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺃﻛﺎﻥ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺴﻮﻱ ﺣﺎﺿﺮﹰﺍ ﰲ ﺍﺠﻤﻟﻠﺲ؟ ﻗﺎﻝ‪:‬‬
‫ﻻ‪ ،‬ﻛﺎﻥ ﻏﺎﺋﺒﹰﺎ ﻭﺣﺪﺙ ﲟﺎ ﻛﺎﻥ‪ .‬ﻭﻛﺎﻥ ﺍﳊﻤﺪ ﻷﰊ ﺳﻌﻴﺪ ﻋﻠﻰ ﻣﺎ ﻓﺎﺯ ﺑﻪ ﻣﻦ ﻫﺬﺍ ﺍﳋﱪ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﻭﺍﻟﺜﻨﺎﺀ‬
‫ﺍﳌﺬﻛﻮﺭ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻭﻗﺎﻝ ﱄ ﺍﻟﻮﺯﻳﺮ ﻋﻨﺪ ﻣﻨﻘﻄﻊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺫﻛﺮﺗﲏ ﺷﻴﺌﹰﺎ ﻛﺎﻥ ﰲ ﻧﻔﺴﻲ‪ ،‬ﻭﺃﺣﺒﺒﺖ ﺃﻥ ﺃﺳﺄﻟﻚ‬
‫ﻋﻨﻪ ﻭﺃﻗﻒ ﻋﻠﻴﻪ‪ ،‬ﺃﻳﻦ ﺃﺑﻮ ﺳﻌﻴﺪ ﻣﻦ ﺃﰊ ﻋﻠﻲ؟ ﻭﺃﻳﻦ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻣﻨﻬﻤﺎ؟ ﻭﺃﻳﻦ ﺍﳌﺮﺍﻏﻲ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﳉﻤﺎﻋﺔ؟‬
‫ﻭﻛﺬﻟﻚ ﺍﳌﺮﺯﺑﺎﱐ ﻭﺍﺑﻦ ﺷﺎﺫﺍﻥ؟ ﻭﺍﺑﻦ ﺍﻟﻮﺭﺍﻕ ﻭﺍﺑﻦ ﺣﻴﻮﻳﻪ؟ ﻓﻜﺎﻥ ﻣﻦ ﺍﳉﻮﺍﺏ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪.‬‬
‫ﻭﻧﻈﲑ ﺧﱪ ﺃﰊ ﺳﻌﻴﺪ ﻣﻊ ﻣﱴ‪ ،‬ﺧﱪﻩ ﺃﻳﻀﹰﺎ ﻣﻊ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻌﺎﻣﺮﻱ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺣﻴﺎﻥ‬
‫ﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﳌﺎ ﻭﺭﺩ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺑﻦ ﺍﻟﻌﻤﻴﺪ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺃﻛﺮﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺳﺘﺤﻀﺮﻫﻢ ﺇﱃ ﳎﻠﺴﻪ‪ ،‬ﻭﻭﺻﻞ ﺃﺑﺎ ﺳﻌﻴﺪ‬
‫ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺮﻣﺎﱐ ﲟﺎﻝ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﰲ ﺑﺎﺏ ﺃﰊ ﺍﻟﻔﺘﺢ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﺍﻧﻌﻘﺪ ﺍﺠﻤﻟﻠﺲ ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻏﺺ ﺑﺄﻫﻠﻪ‪ ،‬ﻓﺮﺃﻳﺖ ﺍﻟﻌﺎﻣﺮﻱ ﻭﻗﺪ‬
‫ﺍﻧﺘﺪﺏ ﻓﺴﺄﻝ ﺃﺑﺎ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺎﺀ ﻣﻦ ﺑﺴﻢ ﺍﷲ؟ ﻓﻌﺠﺐ ﺍﻟﻨﺎﺱ ﻣﻦ ﻫﺬﻩ ﺍﳌﻄﺎﻟﺒﺔ‪ ،‬ﻭﻧﺰﻝ ﺑﺄﰊ‬
‫ﺳﻌﻴﺪ ﻣﺎ ﻛﺎﺩ ﺑﻪ ﻳﺸﻚ ﻓﻴﻪ‪ ،‬ﻓﺄﻧﻄﻘﻪ ﺍﷲ ﺑﺎﻟﺴﺤﺮ ﺍﳊﻼﻝ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﺃﺩﺑﻨﺎ ﺑﻪ ﺑﻌﺾ ﺍﳌﻮﻓﻘﲔ‬
‫ﺍﳌﺘﻘﺪﻣﻲ!‪ .‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﺇﺫﺍ ﺧﻄﺒﺖ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻓﻼ ﺗﻜﻦ ‪ ...‬ﺧﻄﻞ ﺍﻟﻜﻼﻡ ﺗﻘﻮﻟﻪ ﳐﺘﺎﻻ‬
‫ﻭﺍﻋﻠﻢ ﺑﺄﻥ ﻣﻊ ﺍﻟﺴﻜﻮﺕ ﻟﺒﺎﺑﺔ ‪ ...‬ﻭﻣﻦ ﺍﻟﺘﻜﻠﻢ ﻣﺎ ﻳﻜﻮﻥ ﺧﺒﺎﻻ‬
‫ﻭﺍﷲ ﻳﺎ ﺷﻴﺦ‪ ،‬ﻟﻌﻴﻨﻚ ﺃﻛﱪ ﻣﻦ ﻓﺮﺍﺭﻙ‪ ،‬ﻭﳌﺮﺁﻙ ﺃﻭﰱ ﻣﻦ ﺩﺧﻠﺘﻚ‪ ،‬ﻭﳌﻨﺜﻮﺭﻙ ﺃﺑﲔ ﻣﻦ ﻣﻨﻈﻮﻣﻚ‪ ،‬ﻓﻤﺎ ﻫﺬﺍ ﺍﻟﺬﻱ‬
‫ﻃﻮﻋﺖ ﻟﻪ ﻧﻔﺴﻚ‪ ،‬ﻭﺳﺪﺩ ﻋﻠﻴﻪ ﺭﺃﻳﻚ؟ ﺇﱐ ﺃﻇﻦ ﺃﻥ ﺍﻟﺴﻼﻣﺔ ﺑﺎﻟﺴﻜﻮﺕ ﺗﻌﺎﻓﻚ‪ ،‬ﻭﺍﻟﻐﻨﻴﻤﺔ ﺑﺎﻟﻘﻮﻝ ﺗﺮﻏﺐ‬
‫ﻋﻨﻚ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪ .‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ‪ ،‬ﻭﻗﺪ ﺃﻋﺠﺐ ﲟﺎ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪:‬‬
‫ﻓﱴ ﻛﺎﻥ ﻳﻌﻠﻮ ﻣﻔﺮﻕ ﺍﳊﻖ ﻗﻮﻟﻪ ‪ ...‬ﺇﺫﺍ ﺍﳋﻄﺒﺎﺀ ﺍﻟﺼﻴﺪ ﻋﻀﻞ ﻗﻴﻠﻬﺎ‬
‫ﺟﻬﲑ ﻭﳑﺘﺪ ﺍﻟﻌﻨﺎﻥ ﻣﻨﺎﻗﺪ ‪ ...‬ﺑﺼﲑ ﺑﻌﻮﺭﺍﺕ ﺍﻟﻜﻼﻡ ﺧﺒﲑﻫﺎ‬
‫ﻭﻗﻮﻟﻪ‪:‬‬
‫ﺍﻟﻘﺎﺋﻞ ﺍﻟﻘﻮﻝ ﺍﻟﺮﻓﻴﻊ ﺍﻟﺬﻱ ‪ ...‬ﳝﺮﻉ ﻣﻨﻤﻪ ﺍﻟﺒﻠﺪ ﺍﳌﺎﺣﻞ‬
‫ﻭﺍﻟﺘﻔﺖ ﺇﱃ ﺍﻟﻌﺎﻣﺮﻱ ﻓﻘﺎﻝ‪:‬‬

‫ﻭﺇﻥ ﻟﺴﺎﻧﹰﺎ ﱂ ﻳﻌﻨﻪ ﻟﺒﺎﺑﻪ ‪ ...‬ﻛﺤﺎﻃﺐ ﻟﻴﻞ ﳚﻤﻊ ﺍﻟﺮﺫﻝ ﺣﺎﻃﺒﻪ‬

‫ﻭﺫﻱ ﺧﻄﻞ ﺑﺎﻟﻘﻮﻝ ﳛﺴﺐ ﺃﻧﻪ ‪ ...‬ﻣﺼﻴﺐ ﻓﻤﺎ ﻳﻠﻤﻢ ﺑﻪ ﻓﻬﻮ ﻗﺎﺋﻠﻪ‬
‫ﻭﰲ ﺍﻟﺼﻤﺖ ﺳﺘﺮ ﻟﻠﻐﱯ ﻭﺇﳕﺎ ‪ ...‬ﺻﺤﻴﻔﺔ ﻟﺐ ﺍﳌﺮﺀ ﺃﻥ ﻳﺘﻜﻠﻤﺎ‬
‫ﻭﰲ ﺍﻟﺼﻤﺖ ﺳﺘﺮ ﻭﻫﻮ ﺃﻭﱃ ﺑﺬﻱ ﺍﳊﺠﻰ ‪ ...‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻠﻨﻄﻖ ﻭﺟﻪ ﻭﻣﺬﻫﺐ‬
‫ﰒ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﺑﻦ ﻓﺎﺭﺱ ﻣﻌﻠﻤﻪ ﻓﻘﺎﻝ‪ :‬ﻟﺴﻨﺎ ﻣﻦ ﻛﻼﻡ ﺃﺻﺤﺎﺑﻚ ﰲ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ :‬ﻓﻠﻤﺎ ﺧﺮﺟﻨﺎ ﻗﻠﺖ ﻷﰊ ﺳﻌﻴﺪ‪ :‬ﺃﺭﺃﻳﺖ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳋﻄﲑ ﻋﻨﺪﻧﺎ؟ ﺍﻟﻜﺒﲑ‬
 ‫ﰲ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺩﻫﻴﺖ ﻗﻂ ﲟﺜﻞ ﻣﺎ ﺩﻫﻴﺖ ﺑﻪ ﺍﻟﻴﻮﻡ‪ ،‬ﻟﻘﺪ ﺟﺮﻯ ﺑﻴﲏ ﻭﺑﲔ ﺃﰊ ﺑﺸﺮ ﺻﺎﺣﺐ ﺷﺮﺡ ﻛﺘﺎﺏ‬
‫ﺍﳌﻨﻄﻖ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﰲ ﳎﻠﺲ ﺃﰊ ﺟﻌﻔﺮ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺕ ﻣﻨﺎﻇﺮﺓ‪ ،‬ﻛﺎﻧﺖ ﻫﺬﻩ ﺃﺷﻮﺱ ﻭﺃﺷﺮﺱ ﻣﻨﻬﺎ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ‬

‫‪،‬‬
‫ﺍﺑﻦ ﺯﻳﺪ ﺑﻦ ﺣﻜﻴﻢ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﻼﻣﺔ‪ .‬ﻣﻮﻟﺪﻩ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻟﺴﺖ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ‬
‫ﺷﻮﺍﻝ‪ ،‬ﺳﻨﺔ ﺛﻼﺙ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺴﻠﻔﻲ ﺍﳊﺎﻓﻆ‪ :‬ﻋﻠﻰ ﻣﺎ ﲰﻌﺖ‬
‫ﺃﺑﺎ ﻋﺎﻣﺮ ﻏﺎﻟﺐ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻏﺎﻟﺐ ﺍﻟﻔﻘﻴﻪ ﺍﻷﺳﺘﺮﺍﺑﺎﺫﻱ ﺑﻘﺼﺮ ﺭﻭﻧﺎﺵ ﻳﻘﻮﻝ‪ :‬ﺭﺃﻳﺖ ﲞﻂ ﺃﰊ ﺣﻜﻴﻢ ﺃﲪﺪ ﺑﻦ‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻓﻀﻼﻥ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺴﻜﺮﻱ ﻣﻜﺘﻮﺑﹰﺎ‪ :‬ﺗﻮﰲ ﺃﺑﻮ ﺃﲪﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻌﺴﻜﺮﻱ ﻳﻮﻡ‬
‫ﺍﳉﻤﻌﺔ‪ ،‬ﻟﺴﺒﻊ ﺧﻠﻮﻥ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
‫ﻗﺎﻝ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻃﺎﻝ ﺗﻄﻮﺍﰲ ﻭﻛﺜﺮ ﺗﺴﺂﱄ ﻋﻦ ﺍﻟﻌﺴﻜﺮﻳﲔ‪ ،‬ﺃﰊ ﺃﲪﺪ ﻭﺃﰊ ﻫﻼﻝ‪ ،‬ﻓﻠﻢ ﺃﻟﻖ ﻣﻦ ﳜﱪﱐ‬
‫ﻋﻨﻬﻤﺎ ﲜﻠﻴﺔ ﺧﱪ‪ ،‬ﺣﱴ ﻭﺭﺩﺕ ﺩﻣﺸﻖ ﰲ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻔﺎﻭﺿﺖ ﺍﳊﺎﻓﻆ ﺗﻘﻲ‬
‫ﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺑﻦ ﺍﻷﳕﺎﻃﻲ‪ ،‬ﺍﻟﻨﻀﺎﺭﻱ ﺍﳌﺼﺮﻱ‪ - ،‬ﺃﺳﻌﺪﻩ ﺍﷲ ﺑﻄﺎﻋﺘﻪ ﻓﻴﻬﻤﺎ ‪-‬‬
‫ﻓﺬﻛﺮ ﱄ ﺃﻥ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﻃﺎﻫﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﻠﻔﻲ ﺍﻷﺻﺒﻬﺎﱐ ﳌﺎ ﻭﺭﺩ ﺇﱃ ﺩﻣﺸﻖ‪ ،‬ﺳﺌﻞ‬
‫ﻋﻨﻬﻤﺎ ﻓﺄﺟﺎﺏ ﻓﻴﻬﻤﺎ ﲜﻮﺍﺏ ﻻ ﻳﻘﻮﻡ ﺑﻪ ﺇﻻ ﻣﺜﻠﻪ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻭﱄ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻔﻬﻢ‪ ،‬ﻓﺴﺄﻟﺘﻪ ﺃﻥ ﻳﻔﻴﺪﱐ ﰲ‬
‫ﺫﻟﻚ ﻓﻔﻌﻞ ﻣﺘﻔﻀﻼﹰ‪ ،‬ﻓﻜﺘﺒﺘﻪ ﻋﻠﻰ ﺻﻮﺭﺓ ﻣﺎ ﺃﻭﺭﺩﻩ ﺍﻟﺴﻠﻔﻲ ﻏﲑ ﺍﳌﻮﻟﺪ ﻭﺍﻟﻮﻓﺎﺓ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﰲ ﺁﺧﺮ ﺃﺧﺒﺎﺭ ﺃﰊ‬
‫ﺃﲪﺪ‪ ،‬ﻓﻘﺪﻣﺘﻪ ﻋﻠﻰ ﻋﺎﺩﰐ‪ .‬ﻭﺃﺧﱪﱐ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺴﻠﻔﻲ ﲨﺎﻋﺔ‪ :‬ﻣﻨﻬﻢ ﺍﻷﺳﻌﺪ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺍﻟﻌﺎﻣﺮﻱ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻭﺍﻟﻨﺒﻴﻪ ﺃﺑﻮ ﻃﺎﻫﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﻧﺼﺎﻋﺮﻱ‪ ،‬ﻭﻏﲑﳘﺎ‬
‫ﺇﺟﺎﺯﺓ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﺴﻠﻔﻲ‪ :‬ﺩﺧﻞ ﺇﱃ ﺍﻟﺸﻴﺦ ﺍﻷﻣﲔ ﺃﺑﻮ ﳏﻤﺪ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻷﻛﻔﺎﱐ ﺑﺪﻣﺸﻖ‪ ،‬ﺳﻨﺔ‬
‫ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﺟﺮﻯ ﺫﻛﺮ ﺃﰊ ﺃﲪﺪ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻓﺬﻛﺮﺕ ﻓﻴﻪ ﻣﺎ ﳛﺘﻤﻞ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻛﺘﺒﺖ ﺇﻟﻴﻪ‬
‫ﺑﻌﺪ ﺍﻟﺒﺴﻤﻠﺔ‪ :‬ﺃﻣﺎ ﺑﻌﺪ ﲪﺪ ﺍﷲ ﺍﻟﻌﻲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﺼﻄﻔﻰ ﺍﻟﻨﱯ‪ ،‬ﻓﻘﺪ ﺟﺮﻯ ﺍﻟﻴﻮﻡ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺍﳌﺮﺿﻲ‪ ،‬ﺃﰊ‬
‫ﺃﲪﺪ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﺃﻧﺸﺪﺕ ﻟﻠﺼﺎﺣﺐ ﺍﻟﻜﺎﰲ ﷲ ﺷﻌﺮﺍﹰ‪ ،‬ﺧﺎﻟﻪ ﺳﻴﺪﻱ ﺳﺤﺮﺍﹰ‪ ،‬ﻭﺭﺍﻡ ‪ -‬ﺣﺮﺱ ﺍﷲ ﳕﺘﻪ‪ ،‬ﻭﻛﺒﺖ‬
‫ﺑﺎﻟﺬﻝ ﻋﻨﺪﺗﻪ ‪ -‬ﺇﺛﺒﺎﺗﻪ ﺑﺘﻤﺎﻣﻪ‪ ،‬ﻓﺎﺷﺘﻐﻠﺖ ﺑﻪ ﺑﻌﺪ ﻬﻧﻮﺿﻪ ﻭﻗﻴﺎﻣﻪ‪ ،‬ﻭﺃﺿﻔﺖ ﺇﻟﻴﻪ ﻭﺇﱃ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺃﰊ ﺃﲪﺪ ﺯﻳﺎﺩﺓ‬
‫ﺗﻌﺮﻳﻒ ﻟﻴﻘﻒ ﻋﻠﻰ ﺟﻠﻴﺔ ﺣﺎﻟﻪ‪ ،‬ﻛﺄﻧﻪ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﱎ ﻭﺭﺍﺀ ﺳﺘﺮ ﻟﻄﻴﻒ‪ .‬ﻓﻠﻴﻌﻠﻢ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﻟﻜﺎﻓﺔ ﺍﻷﻧﺎﻡ ﺑﻘﺎﺀﻩ‪،‬‬
‫ﻭﻻ ﺳﻠﺒﻬﻢ ﻇﻠﻪ ﻭﻬﺑﺎﺀﻩ ‪ : -‬ﺃﻥ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﺃﲪﺪ ﻫﺬﺍ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺑﺎﻟﺘﺼﺮﻑ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻔﻨﻮﻥ‪،‬‬
‫ﻭﺍﻟﺘﺒﺤﺮ ﰲ ﻓﻨﻮ ﺍﻟﻔﻬﻮﻡ‪ ،‬ﻭﻣﻦ ﺍﳌﺸﻬﻮﺭﻳﻦ ﲜﻮﺩﺓ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺣﺴﻦ ﺍﻟﺘﺼﻨﻴﻒ‪ .‬ﻭﻣﻦ ﲨﻠﺘﻪ‪ :‬ﻛﺘﺎﺏ ﺻﻨﺎﻋﺔ ﺍﻟﺸﻌﺮ‬
‫ﺭﺃﻳﺘﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﻜﻢ ﻭﺍﻷﻣﺜﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺭﺍﺣﺔ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻭﺍﺟﺮ ﻭﺍﳌﻮﺍﻋﻆ‪ ،‬ﻛﺘﺎﺏ ﺗﺼﺤﻴﺢ ﺍﻟﻮﺟﻮﻩ‬
‫ﻭﺍﻟﻨﻈﺎﺋﺮ‪ .‬ﻭﻛﺎﻥ ﻗﺪ ﲰﻊ ﺑﺒﻐﺪﺍﺩ ﻭﺍﻟﺒﺼﺮﺓ ﻭﺃﺻﺒﻬﺎﻥ ﻭﻏﲑﻫﺎ ﻣﻦ ﺷﻴﺨﺘﻪ‪ ،‬ﻭﰲ ﻋﺪﺍﺩﻫﻢ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻐﻮﻱ‪،‬‬
‫ﻭﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﻭﺃﻛﺜﺮ ﻋﻨﻬﻢ ﻭﺑﺎﻟﻎ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺑﻘﻲ ﺣﱴ ﻋﻼ ﺑﻪ ﺍﻟﺴﻦ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﰲ ﺍﻵﻓﺎﻕ‬
‫ﺑﺎﻟﺪﺭﺍﻳﺔ ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﺭﻳﺎﺳﺔ ﺍﻟﺘﺤﺪﻳﺚ‪ ،‬ﻭﺍﻹﻣﻼﺀ ﻟﻶﺩﺍﺏ ﻭﺍﻟﺘﺪﺭﻳﺲ‪ ،‬ﺑﻘﻄﺮ ﺧﻮﺯﺳﺘﺎﻥ‪ .‬ﻭﺭﺣﻞ‬
‫ﺍﻷﺟﻼﺀ ﺇﻟﻴﻪ ﻟﻸﺧﺬ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺎﻥ ﳝﻠﻲ ﺑﺎﻟﻌﺴﻜﺮ‪ ،‬ﻭﺗﺴﺘﺮ ﻭﻣﺪﻥ ﻧﺎﺣﻴﺘﻪ‪ :‬ﻣﺎ ﳜﺘﺎﺭﻩ ﻣﻦ ﻋﺎﱄ‬
‫ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻣﺘﻘﺪﻣﻲ ﺷﻴﻮﺧﻪ‪ .‬ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪﺍﻥ ﺍﻷﻫﻮﺍﺯﻱ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻭﻧﻔﻄﻮﻳﻪ‪ ،‬ﻭﺃﺑﻮ ﺟﻌﻔﺮ ﺍﺑﻦ‬
‫ﺯﻫﲑ ﻭﻧﻈﺮﺍﺅﻫﻢ‪.‬‬

‫ﻭﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻋﻨﻪ ﺍﳊﺪﻳﺚ ﻭﻣﺘﻘﺪﻣﻴﻬﻢ ﺃﻳﻀﹰﺎ ﻓﺈﱐ ﺫﻛﺮﻬﺗﻢ ﻋﻠﻰ ﻏﲑ ﺭﺗﺒﻬﻢ ﻛﻤﺎ ﺟﺎﺀ ﻻ‬
‫ﻛﻤﺎ ﳚﺐ‪ :‬ﺃﺑﻮ ﻋﺒﺎﺩ ﺍﻟﺼﺎﺋﻎ ﺍﻟﺘﺴﺘﺮﻱ‪ ،‬ﻭﺫﻭ ﺍﻟﻨﻮﻥ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻭﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺍﳉﻬﺮﻣﻲ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻌﻄﺎﺭ‬
‫ﺍﻟﺸﺮﻭﻃﻲ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻷﺻﺒﻬﺎﱐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻴﺰﺩﻱ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﻋﻠﻲ ﺑﻦ‬
‫ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻨﻌﻴﻤﻲ ﺍﻟﻔﻘﻴﻪ ﺍﳊﺎﻓﻆ‪ ،‬ﻭﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻘﺮﺉ‬
‫ﺍﻷﻫﻮﺍﺯﻱ ﻧﺰﻳﻞ ﺩﻣﺸﻖ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻗﺪ ﺍﻧﻘﻠﺐ ﻋﻠﻴﻪ ﺍﲰﻪ ﻓﻴﻘﻮﻝ ﰲ ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺃﲪﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﺤﻮﻱ ﺑﻌﺴﻜﺮ ﻣﻜﺮﻡ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻭﳕﲑﻩ‪ ،‬ﻭﻫﻮ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ‬
‫ﺍﻟﻌﺴﻜﺮﻱ ﻻ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺳﻌﺪ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳋﻠﻴﻞ ﺍﳌﺎﻟﻴﲏ‪ ،‬ﻭﺃﺑﻮ‬
‫ﺍﳊﺴﲔ ﳏﻤﺪ ﺍﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺍﻷﻫﻮﺍﺯﻱ ﺷﻴﺨﹰﺎ ﺃﰊ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻭﺧﻠﻖ ﺳﻮﺍﻫﻢ ﻻ‬
‫ﳛﺼﻮﻥ ﻛﺜﺮﺓ‪ ،‬ﱂ ﺃﺛﺒﺖ ﺍﲰﺎﺀﻫﻢ ﺍﺣﺘﺮﺍﺯﹰﺍ ﻣﻦ ﻭﻫﻢ ﻣﺎ‪ ،‬ﻭﺍﺣﺘﻴﺎﻃﹰﺎ ﻟﺒﻌﺪ ﺍﻟﻌﻬﺪ ﺑﺮﻭﺍﻳﺎﺕ ﺗﻠﻚ ﺍﻟﺪﻳﺎﺭ‪ .‬ﻭﺍﻟﻨﻌﻴﻤﻲ‬
‫ﻭﺍﻷﻫﻮﺍﺯﻱ ﺭﻭﻯ ﻋﻨﻬﻤﺎ ﺍﳋﻄﻴﺐ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻛﺬﻟﻚ ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻧﻌﻴﻢ ﺍﻷﺻﻔﻬﺎﱐ ﺍﳊﺎﻓﻆ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﻧﻌﻴﻢ‬
‫ﻋﻦ ﺃﰊ ﺃﲪﺪ ﻛﺜﲑﹰﺍ‪.‬‬
‫ﻭﳑﻦ ﺭﻭﻯ ﻋﻦ ﺃﰊ ﺃﲪﺪ ﻣﻦ ﺃﻗﺮﺍﻥ ﺃﰊ ﻧﻌﻴﻢ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻮﺍﺩﻋﻲ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎﻃﺮﻗﺎﱐ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺯﳒﻮﻳﻪ ﺍﻷﺻﻔﻬﺎﻧﻴﻮﻥ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‬
‫ﺑﻦ ﺟﻴﻜﺎﻥ ﺍﻟﺘﺴﺘﺮﻱ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻣﻮﺳﻰ ﺍﻷﻳﺬﺟﻲ‪ ،‬ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﲝﺮ ﺍﻟﺴﻘﻄﻲ ﺍﻟﺘﺴﺘﺮﻱ‪.‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﳑﻦ ﻫﻮ ﺃﻛﱪ ﻣﻦ ﻫﺆﻻﺀ ﺳﻨﹰﺎ ﻭﺃﻗﺪﻡ ﻣﻮﺗﹰﺎ‪ :‬ﺃﺑﻮ ﳏﻤﺪ ﺧﻠﻒ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﻭﺃﺑﻮ ﺣﺎﰎ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺮﺍﺯﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻠﺒﺎﻥ‪ ،‬ﻭﳘﺎ ﻣﻦ ﺣﻔﺎﻅ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻠﻤﻲ ﺍﻟﺼﻮﰲ ﲞﺮﺍﺳﺎﻥ ﺑﺎﻷﺟﺎﺯﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ‬
‫ﺍﻟﺒﺎﻗﻼﱐ ﺍﳌﺘﻜﻠﻢ ﺑﺎﻟﻌﺮﺍﻕ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﺣﺪﻳﺜﻪ ﱄ ﻋﺎﻟﻴﹰﺎ ﻣﻦ ﻃﺮﻕ ﻋﺪﺓ‪ .‬ﻓﻤﻦ ﺫﻟﻚ ﺣﻜﺎﻳﺔ ﺭﺃﻳﺘﻬﺎ ﺍﻵﻥ ﻣﻌﻲ ﰲ ﺟﺰﺀ‬
‫ﻣﻦ ﲣﺮﳚﻲ ﲞﻄﻲ ﻭﻫﻲ‪ :‬ﺃﺧﱪﻧﺎ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﺑﻦ ﺃﲪﺪ ﺍﻟﺼﲑﰲ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﺣﺪﺛﻨﺎ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺘﺴﺘﺮﻱ ﻣﻦ ﻟﻔﻈﻪ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﲪﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻌﺴﻜﺮﻱ‬
‫ﺇﻣﻼﺀ ﺑﺘﺴﺘﺮ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺷﺠﺎﻉ ﺑﺄﺻﺒﻬﺎﻥ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﻣﻜﺮﻡ‪ ،‬ﺣﺪﺛﲏ ﻋﺘﺒﺔ ﺑﻦ ﲪﻴﺪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺑﺸﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﳌﺎ ﻣﺎﺗﺖ ﺃﺧﺘﻪ‪ :‬ﺇﺫﺍ ﻗﺼﺮ ﺍﻟﻌﺒﺪ ﰲ ﻃﺎﻋﺔ ﺭﺑﻪ‬
‫ﺳﻠﺒﻪ ﺃﻧﻴﺴﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﻌﺴﻜﺮﻱ ﰲ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﺘﺼﺤﻴﻒ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻣﺎ ﻳﺸﻜﻞ ﻭﻳﺼﺤﻒ‬
‫ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﺸﻌﺮﺍﺀ ﻓﻘﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺑﺎﺏ ﺻﻌﺐ ﻻ ﻳﻜﺎﺩ ﻳﻀﺒﻄﻪ ﺇﻻ ﻛﺜﲑ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻏﺰﻳﺮ ﺍﻟﺪﺭﺍﻳﺔ‪.‬‬
‫ﻼ ﻣﺘﻘﺪﻣﹰﺎ ﻭﻗﺪ ﻧﻈﺮ ﰲ ﻛﺘﺎﰊ ﻫﺬﺍ‪ ،‬ﻓﻠﻤﺎ‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪﻭﺱ ﺍﻷﺭﺟﺎﱐ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻛﺎﻥ ﻓﺎﺿ ﹰ‬
‫ﺑﻠﻎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﺎﻝ ﱄ‪ :‬ﻛﻢ ﻋﺪﺓ ﺃﲰﺎﺀ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻬﺗﻢ‪ .‬ﻗﻠﺖ‪ :‬ﻣﺎﺋﺔ ﻭﻧﻴﻒ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﻷﻋﺠﺐ‬
‫ﻛﻴﻒ ﺍﺳﺘﺘﺐ ﻟﻚ ﻫﺬﺍ؟! ﻓﻘﺪ ﻛﻨﺎ ﺑﺒﻐﺪﺍﺩ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻬﺑﺎ ﻣﺘﻮﻓﺮﻭﻥ‪ .‬ﻭﺫﻛﺮ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻭﺃﺑﺎ ﻣﻮﺳﻰ‬
 ‫ﺍﳊﺎﻣﺾ‪ ،‬ﻭﺃﺑﺎ ﺑﻜﺮ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻭﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻓﺎﺧﺘﻠﻔﻨﺎ ﰲ ﺍﺳﻢ ﺷﺎﻋﺮ ﻭﺍﺣﺪ ﻭﻫﻮ ﺣﺮﻳﺚ ﺑﻦ ﳐﻔﺾ‪،‬‬
‫ﻭﻛﺘﺒﻨﺎ ﺃﺭﺑﻊ ﺭﻗﺎﻉ ﺇﱃ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺄﺟﺎﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﲟﺎ ﳜﺎﻟﻒ ﺍﻵﺧﺮ‪ .‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﳐﻔﺾ‬
‫ﺑﺎﳋﺎﺀ ﻭﺍﻟﻀﺎﺩ ﺍﳌﻌﺠﻤﺘﲔ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﳏﻔﺺ ﺑﺎﳊﺎﺀ ﻭﺍﻟﺼﺎﺩ ﻏﲑ ﻣﻌﺠﻤﺘﲔ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮ‪ :‬ﺍﺑﻦ ﳐﻔﺾ‪ .‬ﻓﻘﻠﻨﺎ‪:‬‬
‫ﻟﻴﺲ ﳍﺬﺍ ﺇﻻ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻓﻘﺼﺪﻧﺎﻩ ﰲ ﻣﻨﺰﻟﻪ ﻭﻋﺮﻓﻨﺎﻩ ﻣﺎ ﺟﺮﻯ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﺑﻦ ﺩﺭﻳﺪ‪ :‬ﺃﻳﻦ ﻳﺬﻫﺐ ﺑﻜﻢ؟ ﻫﺬﺍ ﻣﺸﻬﻮﺭ‪ ،‬ﻫﻮ ﺣﺮﻳﺚ ﺑﻦ ﳏﻔﺾ ﺑﺎﳊﺎﺀ ﻏﲑ ﻣﻌﺠﻤﺔ ﻣﻔﺘﻮﺣﺔ ﻭﺍﻟﻔﺎﺀ‬
‫ﻣﺸﺪﺩﺓ ﻭﺍﻟﻀﺎﺩ ﻣﻨﻘﻮﻃﺔ‪ ،‬ﻫﻮ ﻣﻦ ﺑﲏ ﲤﻴﻢ‪ ،‬ﰒ ﻣﻦ ﺑﲏ ﻣﺎﺯﻥ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﲤﻴﻢ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺃﱂ ﺗﺮ ﻗﻮﻣﻲ ﺇﻥ ﺩﻋﻮﺍ ﳌﻠﻤﺔ ‪ ...‬ﺃﺟﺎﺑﻮﺍ‪ ،‬ﻭﺇﻥ ﺃﻏﻀﺐ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﻳﻐﻀﺒﻮﺍ‬
‫ﻫﻢ ﺣﻔﻈﻮﺍ ﻏﻴﱯ ﻛﻤﺎ ﻛﻨﺖ ﺣﺎﻓﻈﹰﺎ ‪ ...‬ﻟﻘﻮﻣﻲ ﺃﺧﺮﻯ ﻣﺜﻠﻬﺎ ﺇﻥ ﺗﻐﻴﺒﻮﺍ‬
‫ﺑﻨﻮ ﺍﳊﺮﺏ ﱂ ﺗﻘﻌﺪ ﻬﺑﻢ ﺃﻣﻬﺎﻬﺗﻢ ‪ ...‬ﻭﺁﺑﺎﺅﻫﻢ ﺁﺑﺎﺀ ﺻﺪﻕ ﻓﺄﳒﺒﻮﺍ‬
‫ﻭﲤﺜﻞ ﺍﳊﺠﺎﺝ ﻬﺑﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻋﻠﻰ ﻣﻨﺘﺰﻩ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺘﻢ ﻳﺄﻫﻞ ﺍﻟﺸﺎﻋﻢ ﻛﻤﺎ ﻗﺎﻝ ﺣﺮﻳﺚ ﺑﻦ ﳏﻔﺾ ‪ -‬ﻭﺫﻛﺮ ﻫﺬﻩ‬
‫ﺍﻷﺑﻴﺎﺕ ‪ -‬ﻓﻘﺎﻡ ﺣﺮﻳﺚ ﺑﻦ ﳏﻔﺾ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻭﺍﷲ ﺣﺮﻳﺚ ﺍﺑﻦ ﳏﻔﺾ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﲪﻠﻚ ﺃﻥ ﺳﺎﺑﻘﺘﲏ؟ ﻗﺎﻝ‪ :‬ﱂ‬
‫ﺃﲤﺎﻟﻚ ﺇﺫ ﲤﺜﻞ ﺍﻷﻣﲑ ﺑﺸﻌﺮﻱ ﺣﱴ ﺃﻋﻠﻤﺘﻪ ﻣﻜﺎﱐ‪.‬‬

‫ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪﻭﺱ‪ :‬ﻓﻠﻢ ﻳﻔﺮﺝ ﻋﻨﺎ ﻏﲑﻩ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ‪ :‬ﻭﺍﺟﺘﻤﻊ ﻳﻮﻣﹰﺎ ﰲ ﻣﻨﺰﱄ ﺑﺎﻟﺒﺼﺮﺓ ﺃﺑﻮ ﺭﻳﺎﺵ‬
‫ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﻟﻨﻜﻚ ‪ -‬ﺭﲪﻬﻤﺎ ﺍﷲ ‪ -‬ﻓﺘﻘﺎﻭﻻ‪ ،‬ﻓﻜﺎﻥ ﻓﻴﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺭﻳﺎﺵ ﻷﰊ ﺍﳊﺴﲔ‪ :‬ﺃﻧﺖ ﻛﻴﻒ ﲢﻜﻢ‬
‫ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﻟﻴﺲ ﺗﻔﺮﻕ ﺑﲔ ﺍﻟﺰﻓﻴﺎﻥ ﻭﺍﻟﺮﻗﺒﺎﻥ؟ ﻓﺄﺟﺎﺏ ﺃﺑﻮ ﺍﳊﺴﲔ ﻭﱂ ﻳﻘﻨﻊ ﺫﺍﻙ ﺃﺑﺎ ﺭﻳﺎﺵ‪ ،‬ﻭﻗﺎﻣﺎ‬
‫ﻋﻠﻰ ﺷﻐﺐ ﻭﺟﺪﺍﻝ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ‪ :‬ﻓﺄﻣﺎ ﺍﻟﺮﻗﺒﺎﻥ ﺑﺎﻟﺮﺍﺀ ﻭﺍﻟﻘﺎﻑ ﻭﲢﺖ ﺍﻟﺒﺎﺀ ﻧﻘﻄﺔ‪ :‬ﻓﺸﺎﻋﺮ ﺟﺎﻫﻠﻲ ﻗﺪﱘ ﻳﻘﺎﻝ ﻟﻪ ﺃﺷﻌﺮ ﺍﻟﺮﻗﺒﺎﻥ ﻭﺃﻣﺎ‬
‫ﺍﻟﺰﻓﻴﺎﻥ ﺑﺎﻟﺰﺍﻱ ﻭﺍﻟﻔﺎﺀ ﻭﲢﺖ ﺍﻟﻴﺎﺀ ﻧﻘﻄﺘﺎﻥ‪ :‬ﻓﻬﻮ ﻣﻦ ﺑﲏ ﲤﻴﻢ ﻣﻦ ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺯﻳﺪ ﻣﻨﺎﺓ ﺑﻦ ﲤﻴﻢ ﻳﻌﺮﻑ ﺑﺎﻟﺰﻓﻴﺎﻥ‬
‫ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺭﺍﺟﺰ ﻛﺜﲑ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻋﻬﺪ ﺟﻌﻔﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﺰﻓﻴﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﻮﺍﻓﺔ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻭﺻﺎﺣﱯ ﺫﺍﺕ ﻫﺒﺎﺏ ﺩﻣﺸﻖ ‪ ...‬ﻛﺄﻬﻧﺎ ﺑﻌﺪ ﺍﻟﻜﻼﻝ ﺯﻭﺭﻕ‬
‫ﻗﺎﻝ‪ :‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺣﺎﰎ ﺁﺧﺮ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﺰﻓﻴﺎﻥ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﻣﻊ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺣﲔ ﺃﻗﺒﻞ ﻣﻦ ﺍﻟﺒﺤﺮﻳﻦ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻬﺗﺪﻯ ﺇﺫﺍ ﺧﻮﺕ ﺍﻟﻨﺠﻮﻡ ﺻﺪﻭﺭﻫﺎ ‪ ...‬ﺑﺒﻨﺎﺕ ﻧﻌﺶ ﺃﻭ ﺑﻀﻮﺀ ﺍﻟﻔﺮﻗﺪ‬
‫ﻓﻘﺪ ﺃﺧﱪﻧﺎ ﺑﻪ ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻄﻴﻮﺭﻱ ﺑﺒﻐﺪﺍﺩ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺴﻘﻄﻲ ﺑﺎﻟﺒﺼﺮﺓ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺃﲪﺪ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺣﻜﻴﻢ ﺍﻟﻌﺴﻜﺮﻱ ﺇﻣﻼﺀ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ ﺑﺘﺴﺘﺮ‪ ،‬ﻓﺬﻛﺮ‬
‫ﳎﺎﻟﺲ ﻣﻦ ﺃﻣﺎﻟﻴﻪ ﻫﻲ ﻋﻨﺪﻱ‪ ،‬ﻭﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻋﻠﻲ ﺃﲪﺪ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﺷﻬﺮﻳﺎﺭ ﺑﺄﺻﺒﻬﺎ ﻋﻦ ﺍﻟﺴﻘﻄﻲ‪ :‬ﻫﺬﻩ‬
‫ﻓﻮﺍﺋﺪ ﻋﻦ ﺃﰊ ﺃﲪﺪ ﻭﻏﲑﻩ‪ .‬ﻭﺃﻣﺎ ﺍﻷﺑﻴﺎﺕ ﺍﳌﻘﺼﻮﺩﺓ ﻓﻌﻨﺪﻱ ﰲ ﺃﺟﺰﺍﺀ ﺃﺫﺭﺑﻴﺠﺎﻥ ﻋﻠﻰ ﻧﺴﻖ ﻻ ﺃﺫﻛﺮ ﻣﻮﺿﻌﻬﺎ‪،‬‬
‫ﺇﻻ ﺃﻥ ﻓﻴﻬﺎ ﻗﺼﺔ ﻣﻌﻨﺎﻫﺎ‪ :‬ﺃﻥ ﺍﻟﺼﺎﺣﺐ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻛﺎﻥ ﻳﺘﻤﲎ ﻟﻘﺎﺀ ﺃﰊ‬
‫ﺃﲪﺪ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﻳﻜﺎﺗﺒﻪ ﻋﻠﻰ ﳑﺮ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﻳﺴﺘﻤﻴﻞ ﻗﻠﺒﻪ ﻓﻴﻌﺘﻞ ﻋﻠﻴﻪ ﺑﺎﻟﺸﻴﺨﻮﺧﺔ ﻭﺍﻟﻜﱪ‪ ،‬ﺇﺫ ﻋﺮﻑ ﺃﻧﻪ‬
‫ﻳﻌﺮﺽ ﺑﺎﻟﻘﺼﺪ ﺇﻟﻴﻪ ﻭﺍﻟﻮﻓ ﻮﺩ ﻋﻠﻴﻪ‪ .‬ﻓﻠﻤﺎ ﻳﺌﺲ ﻣﻨﻪ ﺍﺣﺘﺎﻝ ﰲ ﺟﺬﺏ ﺍﻟﺴﻠﻄﺎﻥ ﺇﱃ ﺫﻟﻚ ﺍﻟﺼﻮﺏ ﻭﻛﺘﺐ ﺇﻟﻴﻪ‬
‫ﺣﲔ ﻗﺮﺏ ﻣﻦ ﻋﺴﻜﺮ ﻣﻜﺮﻡ ﻛﺘﺎﺑﹰﺎ ﻳﺘﻀﻤﻦ ﻋﻠﻮﻣﹰﺎ ﻧﻈﻤﹰﺎ ﻭﻧﺜﺮﺍﹰ‪ ،‬ﻭﳑﺎ ﺿﻤﻨﻪ ﻣﻦ ﺍﳌﻨﻈﻮﻡ ﻗﻮﻟﻪ‪:‬‬
 ‫ﻭﳌﺎ ﺃﺑﻴﺘﻢ ﺃﻥ ﺗﺰﻭﺭﻭﺍ ﻭﻗﻠﺘﻢ ‪ ...‬ﺿﻌﻔﻨﺎ ﻓﻤﺎ ﻧﻘﻮﻯ ﻋﻠﻰ ﺍﻟﻮﺧﺪﺍﻥ‬
‫ﺃﺗﻴﻨﺎﻛﻢ ﻣﻦ ﺑﻌﺪ ﺃﺭﺽ ﻧﺰﻭﺭﻛﻢ ‪ ...‬ﻭﻛﻢ ﻣﻨﺰﻝ ﺑﻜﺮ ﻟﻨﺎ ﻭﻋﻮﺍﻥ‬
‫ﻯ ﻟﻨﺰﻳﻠﻜﻢ؟ ‪ ...‬ﲟﻞﺀ ﺟﻔﻮﻥ ﻻ ﲟﻞﺀ ﺟﻔﺎﻥ‬ ‫ﻧﺴﺎﺋﻠﻜﻢ ﻫﻞ ﻣﻦ ﻗﺮ ً‬
‫ﻓﻠﻤﺎ ﻗﺮﺃ ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻗﻌﺪ ﺗﻠﻤﻴﺬﹰﺍ ﻟﻪ ﻓﺄﻣﻠﻰ ﻋﻠﻴﻪ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻟﻨﺜﺮ ﻧﺜﺮﺍﹰ‪ ،‬ﻭﻋﻦ ﺍﻟﻨﻈﻢ ﻧﻈﻤﺎﹰ‪ ،‬ﻭﺑﻌﺚ ﺑﻪ ﺇﻟﻴﻪ‬
‫ﰲ ﺍﳊﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺁﺧﺮ ﺟﻮﺍﺏ ﺃﺑﻴﺎﺗﻪ ﺍﻟﱵ ﺫﻛﺮ ﻋﻠﻰ ﺍﳊﺎﻝ‪ :‬ﻭﻗﺪ ﺣﻴﻞ ﺑﲔ ﺍﻟﻌﲑ ﻭﺍﻟﻨﺰﻭﺍﻥ ﻭﻫﻮ ﺗﻀﻤﲔ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﺍﻟﺼﺎﺣﺐ ﺍﺳﺘﺤﺴﻨﻪ ﻭﻭﻗﻊ ﺫﻟﻚ ﻣﻨﻪ ﻣﻮﻗﻌﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻭﻗﺎﻝ‪ :‬ﻟﻮ ﻋﺮﻓﺖ ﺃﻥ ﻫﺬﺍ ﺍﳌﺼﺮﺍﻉ ﻳﻘﻊ ﰲ ﻫﺬﻩ ﺍﻟﻘﺎﻓﻴﺔ ﱂ‬
‫ﺃﺗﻌﺮﺽ ﳍﺎ‪ ،‬ﻭﻛﻨﺖ ﻗﺪ ﺫﻫﻠﺖ ﻋﻨﻪ ﻭﺫﻫﺐ ﻋﻠﻲ‪ .‬ﰒ ﺇﻥ ﺃﺑﺎ ﺃﲪﺪ ﻗﺼﺪﻩ ﻭﻗﺖ ﺣﻠﻮﻟﻪ ﺑﻌﺴﻜﺮ ﻣﻜﺮﻡ ﺑﻠﺪﻩ ﻭﻣﻌﻪ‬
‫ﺃﻋﻴﺎﻥ ﺃﺻﺤﺎﺑﻪ ﻭﺗﻼﻣﺬﺗﻪ ﰲ ﺳﺎﻋﺔ ﻻ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺇﻻ ﳌﺜﻠﻪ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻴﻪ ﺑﺎﻟﻜﻠﻴﺔ ﺑﻌﺪ ﺃﻥ ﺃﻗﻌﺪﻩ ﰲ ﺃﺭﻓﻊ‬
‫ﻣﻮﺿﻊ ﻣﻦ ﳎﻠﺴﻪ‪ ،‬ﻭﺗﻔﺎﻭﺿﺎ ﰲ ﻣﺴﺎﺋﻞ ﻓﺰﺍﺩﺕ ﻣﻨﺰﻟﺘﻪ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﺧﺬ ﺃﺑﻮ ﺃﲪﺪ ﻣﻨﻪ ﺑﺎﳊﻆ ﺍﻷﻭﻓﺮ‪ ،‬ﻭﺃﺩﺭ ﻋﻠﻰ‬
‫ﺍﳌﺘﺼﻠﲔ ﺑﻪ ﺇﺩﺭﺍﺭﹰﺍ ﻛﺎﻧﻮﺍ ﻳﺄﺧﺬﻭﻧﻪ ﺇﱃ ﺃﻥ ﺗﻮﰲ‪ - .‬ﻭﺑﻌﺪ ﻭﻓﺎﺗﻪ ﺃﻳﻀﹰﺎ ﻓﻴﻤﺎ ﺃﻇﻦ ‪ ، -‬ﻭﳌﺎ ﻧﻌﻲ ﺇﻟﻴﻪ ﺃﻧﺸﺪ ﻓﻴﻪ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﻣﻀﻰ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺃﲪﺪ ‪ ...‬ﻭﻗﺪ ﺭﺛﻮﻩ ﺑﻀﺮﻭﺏ ﺍﻟﻨﺪﺏ‬
‫ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻣﻦ ﻓﻘﺪ ﺷﻴﺦ ﻣﻀﻰ ‪ ...‬ﻟﻜﻨﻪ ﻓﻘﺪ ﻓﻨﻮﻥ ﺍﻷﺩﺏ‬
‫ﰒ ﺫﻛﺮ ﺍﻟﺴﻠﻔﻲ ﻭﻓﺎﺗﻪ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﺧﱪ ﺃﰊ ﺃﲪﺪ‪ ،‬ﻫﺬﺍ ﻛﻠﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﰒ‬
‫ﻭﺟﺪﺕ ﻣﺎ ﺃﻧﺒﺄﱐ ﺑﻪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ ﻋﻦ ﺍﺑﻦ ﻧﺎﺻﺮ ﻉ ﺃﰊ ﺯﻛﺮﻳﺎ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻭﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﺍﳊﻠﻮﺍﱐ‪ ،‬ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﻈﻔﺮ ﺍﻟﺒﻨﺪﻧﻴﺠﻲ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻗﺮﺃ ﺑﺎﻟﺒﺼﺮﺓ ﻋﻠﻰ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﺖ ﺳﻨﺔ‬
‫ﺗﺴﻊ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﺇﱃ ﺍﻷﻫﻮﺍﺯ‪ ،‬ﺑﻠﻐﲏ ﺣﺎﻝ ﺃﰊ ﺃﲪﺪ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻓﻘﺼﺪﺗﻪ ﻭﻗﺮﺃﺕ ﻋﻠﻴﻪ‪ ،‬ﻓﻮﺻﻞ ﻓﺨﺮ‬
‫ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟﺼﺎﺣﺐ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻓﺒﻴﻨﺎ ﳓﻦ ﺟﻠﻮﺱ ﻧﻘﺮﺃ ﻋﻠﻴﻪ ﻭﺻﻞ ﺇﻟﻴﻪ ﺭﻛﺎﰊ ﻭﻣﻌﻪ ﺭﻗﻌﺔ ﻓﻔﻀﻬﺎ ﻭﻗﺮﺃﻫﺎ ﻭﻛﺘﺐ‬
‫ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﺟﻮﺍﻬﺑﺎ‪ ،‬ﻓﻘﻠﺖ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ‪ :‬ﻣﺎ ﻫﺬﻩ ﺍﻟﺮﻗﻌﺔ؟ ﻓﻘﺎﻝ‪ :‬ﺭﻗﻌﺔ ﺍﻟﺼﺎﺣﺐ ﻛﺘﺐ ﺇﱄ‪:‬‬
‫ﻭﳌﺎ ﺃﺑﻴﺘﻢ ﺃﻥ ﺗﺰﻭﺭﻭﺍ ﻭﻗﻠﺘﻢ ‪ ...‬ﺿﻌﻔﻨﺎ ﻓﻤﺎ ﻧﻘﻮﻯ ﻋﻠﻰ ﺍﻟﻮﺧﺪﺍﻥ‬
‫ﺍﻷﺑﻴﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺘﻘﺪﻣﺔ‪ .‬ﻗﻠﺖ‪ :‬ﻓﻤﺎ ﻛﺘﺒﺖ ﺇﻟﻴﻪ ﰲ ﺍﳉﻮﺍﺏ؟ ﻗﺎﻝ ﻗﻠﺖ‪:‬‬
‫ﺃﺭﻭﻡ ﻬﻧﻮﺿﹰﺎ ﰒ ﻳﺜﲏ ﻋﺰﳝﱵ ‪ ...‬ﺗﻌﻮﺫ ﺃﻋﻀﺎﺋﻲ ﻣﻦ ﺍﻟﺮﺟﻔﺎﻥ‬
‫ﻓﻀﻤﻨﺖ ﺑﻴﺖ ﺍﺑﻦ ﺍﻟﺸﺮﻳﺪ ﻛﺄﳕﺎ ‪ ...‬ﺗﻌﻤﺪ ﺗﺸﺒﻴﻬﻲ ﺑﻪ ﻭﻋﻨﺎﱐ‬

‫ﺃﻫﻢ ﺑﺄﻣﺮ ﺍﳊﺰﻡ ﻟﻮ ﺃﺳﺘﻄﻴﻌﻪ ‪ ...‬ﻭﻗﺪ ﺣﻴﻞ ﺑﲔ ﺍﻟﻌﲑ ﻭﺍﻟﻨﺰﻭﺍﻥ‬

‫ﻗﺎﻝ‪ :‬ﰒ ﻬﻧﺾ ﻭﻗﺎﻝ‪ :‬ﻻﺑﺪ ﻣﻦ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺎﺣﺐ ﻻ ﻳﻘﻨﻌﻪ ﻫﺬﺍ‪ ،‬ﻭﺭﻛﺐ ﺑﻐﻠﺔ ﻭﻗﺼﺪﻩ‪ ،‬ﻓﻠﻢ‬
‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﻻﺳﺘﻴﻼﺀ ﺍﳊﺸﻢ‪ ،‬ﻓﺼﻌﺪ ﺗﻠﻌﺔ ﻭﺭﻓﻊ ﺻﻮﺗﻪ ﺑﻘﻮﻝ ﺃﰊ ﲤﺎﻡ‪.‬‬
‫ﻣﺎﱄ ﺃﺭﻯ ﺍﻟﻘﺒﺔ ﺍﻟﻔﻴﺤﺎﺀ ﻣﻘﻔﻠﺔ ‪ ...‬ﺩﻭﱐ ﻭﻗﺪ ﻃﺎﻝ ﻣﺎ ﺍﺳﺘﻔﺘﺤﺖ ﻣﻘﻔﻠﻬﺎ‬
‫ﻛﺄﻬﻧﺎ ﺟﻨﺔ ﺍﻟﻔﺮﺩﻭﺱ ﻣﻌﺮﺿﺔ ‪ ...‬ﻭﻟﻴﺲ ﱄ ﻋﻤﻞ ﺯﺍﻙ ﻓﺄﺩﺧﻠﻬﺎ‬
‫ﻗﺎﻝ‪ :‬ﻓﻨﺎﺩﺍﻩ ﺍﻟﺼﺎﺣﺐ‪ :‬ﺍﺩﺧﻠﻬﺎ ﻳﺎ ﺃﺑﺎ ﺃﲪﺪ ﻓﻠﻚ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻷﻭﱃ‪ ،‬ﻓﺘﺒﺎﺩﺭ ﺇﻟﻴﻪ ﺃﺻﺤﺎﺑﻪ ﻓﺤﻤﻠﻮﻩ ﺣﱴ ﺟﻠﺲ ﺑﲔ‬
‫ﻳﺪﻳﻪ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻦ ﻣﺴﺄﻟﺔ ﻓﻘﺎﻝ ﺃﺑﻮ ﺃﲪﺪ‪ :‬ﺍﳋﺒﲑ ﺻﺎﺩﻓﺖ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺼﺎﺣﺐ ﻳﺎ ﺃﺑﺎ ﺃﲪﺪ‪ :‬ﺗﻐﺮﺏ ﰲ ﻛﻞ ﺷﻲﺀ ﺣﱴ‬
‫ﰲ ﺍﳌﺜﻞ ﺍﻟﺴﺎﺋﺮ؟ ﻓﻘﺎﻝ‪ :‬ﺗﻔﺎﺀﻟﺖ ﻋﻦ ﺍﻟﺴﻘﻮﻁ ﲝﻀﺮﺓ ﻣﻮﻻﻧﺎ ﻭﺇﳕﺎ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺳﻘﻄﺖ‪ ،‬ﻭﻭﺟﺪﺕ ﺑﻌﺪ ﺫﻟﻚ‬
 ‫ﺃﻧﻪ ﺗﻮﰲ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬
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‫ﻭﺣﺪﺙ ﺍﺑﻦ ﻧﺼﺮ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﻌﺴﻜﺮﻱ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﺠﻤﻟﻮﺳﻲ ﻋﺎﻣﻞ ﺍﻟﺒﺼﺮﺓ ﺭﺟ ﹰ‬
‫ﻭﺍﺳﻊ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻌﺎﻫﺪ ﺍﻟﺸﻌﺮﺍﺀ ﻭﻳﺮﺍﻋﻴﻬﻢ‪ ،‬ﻣﺜﻞ ﺍﻟﻌﺼﻔﺮﻱ ﻭﺍﻟﻨﻬﺮﺟﻮﺭﻱ ﻭﻏﲑﻫﻢ ﻭﻫﻢ ﻳﻬﺠﻮﻧﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻫﺬﺍ ‪ -‬ﻭﻫﺬﺍﻥ ﺧﺼﻮﺻﹰﺎ ‪ -‬ﻣﻦ ﺃﻭﺿﺎﻋﻬﻢ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺍﻟﻨﻬﺮﺟﻮﺭﻱ ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺭﺛﺎﻩ‬
‫ﺍﻟﻨﻬﺮﺟﻮﺭﻱ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻳﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ﻭﻟﻴﺖ ﺭﲟﺎ ‪ ...‬ﺻﺤﺖ ﻓﻜﺎﻧﺖ ﻟﻨﺎ ﻣﻦ ﺍﻟﻌﱪ‬
‫ﻫﻞ ﺃﺭﻳﻦ ﺷﻮﺛﻨﹰﺎ ﻭﺃﻣﺘﻪ ‪ ...‬ﺭﺍﺑﻜﺔ ﺣﻮﻟﻪ ﻋﻠﻰ ﺍﻟﺒﻘﺮ‬
‫ﻳﻘﺪﻣﻬﻢ ﺃﺭﺑﻌﻮﻥ ﻟﺒﺴﻬﻢ ‪ ...‬ﻣﻊ ﺣﻠﻴﺔ ﺍﳊﺮﺏ ﺣﻠﺔ ﺍﻟﻨﻤﺮ‬
‫ﻭﺃﻧﺖ ﻓﻴﻬﻢ ﻗﺪ ﺍﺑﺘﺮﺯﺕ ﻟﻨﺎ ‪ ...‬ﻛﺎﻟﺸﻤﺲ ﰲ ﻧﺮﻭﻫﺎ ﺃﻭ ﺍﻟﻘﻤﺮ‬
‫ﻗﺪ ﻧﻜﺤﻮﺍ ﺍﻷﻣﻬﺎﺕ ﻭﺍﺗﻜﻠﻮﺍ ‪ ...‬ﻋﻠﻰ ﻋﻘﻴﻖ ﺍﻷﺑﻮﺍﻝ ﰲ ﺍﻟﻄﻬﺮ‬
‫ﻭﺷﺎﺭﻓﻮﺍ ﻭﺍﻟﻨﺴﺎﺀ ﻗﺪ ﻭﻟﺪﺕ ‪ ...‬ﻏﺴﻞ ﻣﻀﺎﺭﻳﻄﻬﺎ ﻣﻦ ﺍﻟﻮﺿﺮ‬
‫ﻭﺃﺻﺒﺤﻮﺍ ﺃﺷﺒﻪ ﺍﻟﱪﻳﺔ ﺑﺎﻟﻆ ‪ ...‬ﻇﺮﻑ ﻭﺃﻭﱃ ﺑﻜﻞ ﻣﻔﺘﺨﺮ‬
‫ﺷﻮﺛﻦ ﻋﻨﺪ ﺍﺠﻤﻟﻮﺱ‪ ،‬ﳚﺮﻱ ﳎﺮﻯ ﺍﳌﻬﺪﻱ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻧﻪ ﳜﺮﺝ ﻭﻗﺪﺍﻣﻪ ﺃﺭﺑﻌﻮﻥ ﻧﻔﺴﺎﹰ‪ ،‬ﻋﻠﻰ ﻛﻞ ﻣﻨﻬﻢ ﺟﻠﺪ‬
‫ﺍﻟﻨﻤﺮ‪ ،‬ﻓﻴﻌﻴﺪﻭﻥ ﺩﻳﻦ ﺍﻟﻨﻮﺭ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ ﻳﺎ ﺃﺑﺎ ﺃﲪﺪ‪ ،‬ﻫﺬﻩ ﺑﺎﳍﺠﺎﺀ ﺃﺷﺒﻪ ﻣﻨﻬﺎ ﺑﺎﳌﺮﺛﻴﺔ ﺑﻜﺜﲑ‪ .‬ﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﻗﺼﺪ‬
‫ﺍﻟﻨﻬﺮﺟﻮﺭﻱ ‪ -‬ﻻ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻪ ‪ -‬ﻭﻗﺪ ﻋﺎﺗﺒﺘﻪ ﻭﻗﻠﺖ ﻟﻪ‪ :‬ﻣﺎ ﺍﺳﺘﺤﻖ ﺃﺑﻮ ﺟﻌﻔﺮ ﻫﺬﺍ ﻣﻨﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺗﻌﺪﻳﺖ‬
‫ﻣﺬﻫﺒﻪ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻑ ﺑﻪ‪.‬‬
‫ﻭﻭﺟﺪﺕ ﰲ ﺗﺎﺭﻳﺦ ﺃﺻﻔﻬﺎﻥ ﻣﻦ ﺗﺄﻟﻴﻒ ﺍﳊﺎﻓﻆ ﺃﰊ ﻧﻌﻴﻢ ﻗﺎﻝ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺍﺑﻮ‬
‫ﺃﲪﺪ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻷﺩﻳﺐ ﺃﺧﻮ ﺃﰊ ﻋﻠﻲ ﻗﺪﻡ ﺃﺻﺒﻬﺎﻥ ﻗﺪﳝﺎﹰ‪ ،‬ﻭﲰﻊ ﻣﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﳋﺼﻴﺐ ﻭﲰﻊ ﻋﻨﻪ ﺃﰊ ﻭﺍﺑﻦ‬
‫ﺯﻫﲑ ﻭﻏﲑﳘﺎ‪ ،‬ﺗﺄﺧﺮ ﻣﻮﺗﻪ ﺗﻮﰲ ﰲ ﺻﻔﺮ ﺳﻨﺔ ﺛﻼﺙ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻬﻞ‬

‫ﺍﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﳛﲕ‪ ،‬ﺑﻦ ﻣﻬﺮﺍﻥ‪ ،‬ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺴﻜﺮﻱ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﺴﻠﻔﻲ‪ :‬ﻭﻛﺎﻥ ﻷﰊ ﺃﲪﺪ ﺗﻠﻤﻴﺬ‬
‫ﻭﺍﻓﻖ ﺍﲰﻪ ﺍﲰﻪ‪ ،‬ﻭﺍﺳﻢ ﺃﺑﻴﻪ ﺍﺳﻢ ﺃﺑﻴﻪ‪ ،‬ﻭﻫﻮ ﻋﺴﻜﺮﻱ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﺮﲟﺎ ﺍﺷﺘﺒﻪ ﺫﻛﺮﻩ ﺑﺬﻛﺮﻩ ﺇﺫﺍ ﻗﻴﻞ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻷﺩﻳﺐ‪ ،‬ﻓﻬﻮ ﺃﺑﻮ ﻫﻼﻝ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﻟﻠﻐﻮﻱ‬
‫ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﺳﺄﻟﺖ ﺍﻟﺮﺋﻴﺲ ﺃﺑﺎ ﺍﳌﻈﻔﺮ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻷﺑﻴﻮﺭﺩﻱ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻬﺑﻤﺬﺍﻥ ﻋﻨﻪ‪ ،‬ﻓﺄﺛﲎ ﻋﻠﻴﻪ‬
‫ﻼ ﻫﻮ ﰲ‬‫ﻭﻭﺻﻔﻪ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﻘﻪ ﻣﻌﹰﺎ ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻳﱪﺯ ﺍﺣﺘﺮﺍﺯﹰﺍ ﻣﻦ ﺍﻟﻄﻤﻊ ﻭﺍﻟﺪﻧﺎﺀﺓ ﻭﺍﻟﺘﺒﺬﻝ‪ ،‬ﻭﺫﻙ ﻓﻴﻪ ﻓﺼ ﹰ‬
‫ﺳﺆﺍﻻﰐ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻷﺩﺏ ﻭﺍﻟﺸﻌﺮ‪ .‬ﻭﻟﻪ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻛﺘﺎﺏ ﲰﺎﻩ ﺑﺎﻟﺘﻠﺨﻴﺺ ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﻔﻴﺪ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺻﻨﺎﻋﱵ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﻛﺘﺎﺏ ﻣﻔﻴﺪ ﺟﺪﺍﹰ‪ ،‬ﻭﻣﻦ ﲨﻠﺔ ﻣﻦ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﺎﻥ ﺍﳊﺎﻓﻆ‬
‫ﺑﺎﻟﺮﻱ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻐﻨﺎﺋﻢ ﺑﻦ ﲪﺎﺩ ﺍﳌﻘﺮﺉ ﺇﻣﻼﺀ‪.‬‬
‫ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻫﻼﻝ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻬﻞ ﺍﻟﻌﺴﻜﺮﻱ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻗﺪ ﲣﻄﺎﻙ ﺷﺒﺎﺏ ‪ ...‬ﻭﺗﻐﺸﺎﻙ ﻣﺸﻴﺐ‬
 ‫ﻓﺄﺗﻰ ﻣﺎ ﻟﻴﺲ ﳝﻀﻲ ‪ ...‬ﻭﻣﻀﻰ ﻣﺎ ﻻ ﻳﺌﻮﺏ‬
‫ﻓﺘﺄﻫﺐ ﻟﺴﻘﺎﻡ ‪ ...‬ﻟﻴﺲ ﻳﺸﻔﻴﻪ ﻃﺒﻴﺐ‬
‫ﻻ ﺗﻮﳘﻪ ﺑﻌﻴﺪﹰﺍ ‪ ...‬ﺇﳕﺎ ﺍﻵﰐ ﻗﺮﻳﺐ‬
‫ﻭﳑﺎ ﺃﻧﺸﺪﻧﺎ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺃﲪﺪ ﺍﳌﻮﺣﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳊﻨﻔﻲ ﺑﺘﺴﺘﺮ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺍﺑﻮ ﺣﻜﻴﻢ ﺃﲪﺪ ﺍﺑﻦ‬
‫ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﺴﻜﺮﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎﻩ ﺃﺑﻮ ﻫﻼﻝ ﺍﳊﺴﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻬﻞ ﺍﻟﻠﻐﻮﻱ ﻟﻨﻔﺴﻪ ﺑﺎﻟﻌﺴﻜﺮ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻣﺎﱄ ﻣﺎﻝ ﻣﻦ ﻳﻠﻘﻂ ﺍﻟﻌﺠﻢ ‪ ...‬ﻭﺣﺎﱄ ﻓﻴﻜﻢ ﺣﺎﻝ ﻣﻦ ﺣﺎﻙ ﺃﻭ ﺣﺠﻢ‬
‫ﻓﺄﻳﻦ ﺍﻧﺘﻔﺎﻋﻲ ﺑﺎﻷﺻﺎﻟﺔ ﻭﺍﳊﺠﻰ ‪ ...‬ﻭﻣﺎ ﺭﲝﺖ ﻛﻔﻲ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻢ؟‬
‫ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﰲ ﺍﻟﻨﺎﺱ ﻳﺒﺼﺮ ﺣﺎﻟﱵ ‪ ...‬ﻓﻼ ﻳﻠﻌﻦ ﺍﻟﻘﺮﻃﺎﺱ ﻭﺍﳊﱪ ﻭﺍﻟﻘﻠﻢ‬

‫ﻭﳑﺎ ﺃﻧﺸﺪﻧﺎ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺃﲪﺪ ﺍﳊﻨﻔﻲ ﺑﺘﺴﺘﺮ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺣﻜﻴﻢ ﺍﻟﻠﻐﻮﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ‬
‫ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺟﻠﻮﺳﻲ ﰲ ﺳﻮﻕ ﺃﺑﻴﻊ ﻭﺃﺷﺘﺮﻱ ‪ ...‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻷﻧﺎﻡ ﻗﺮﻭﺩ‬
‫ﻭﻻ ﺧﲑ ﰲ ﻗﻮﻡ ﺗﺬﻝ ﻛﺮﺍﻣﻬﻢ ‪ ...‬ﻭﻳﻌﻈﻢ ﻓﻴﻬﻢ ﻧﺬﳍﻢ ﻭﻳﺴﻮﺩ‬
‫ﻭﻳﻬﺠﻮﻫﻢ ﻋﲏ ﺭﺛﺎﺛﺔ ﻛﺴﻮﰐ ‪ ...‬ﻫﺠﺎﺀ ﻗﺒﻴﺤﹰﺎ ﻣﺎ ﻋﻠﻴﻪ ﻣﺰﻳﺪ‬
‫ﻭﳑﺎ ﺃﻧﺸﺪﻧﺎﻩ ﺃﺑﻮ ﻏﺎﻟﺐ ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻘﺎﺿﻲ ﺑﺎﻟﺴﻮﺱ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺍﳌﻈﻔﺮ ﺑﻦ ﻃﺎﻫﺮ ﺑﻦ ﺍﳉﺮﺍﺡ‬
‫ﺍﻷﺳﺘﺮﺍﺑﺎﺫﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻫﻼﻝ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺳﻬﻞ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺴﻜﺮﻱ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻳﺎ ﻫﻼ ﹰﻻ ﻣﻦ ﺍﻟﻘﺼﻮﺭ ﺗﺪﱃ ‪ ...‬ﺻﺎﻡ ﻭﺟﻬﻲ ﳌﻘﻠﺘﻴﻪ ﻭﺻﻠﻰ‬
‫ﻟﺴﺖ ﺃﺩﺭﻱ ﺃﻃﺎﻝ ﻟﻴﻠﻲ ﺃﻡ ﻻ ‪ ...‬ﻛﻴﻒ ﻳﺪﺭﻱ ﺑﺬﺍﻙ ﻣﻦ ﻳﺘﻘﻠﻰ؟؟‬
‫ﻼ‬
‫ﻟﻮ ﺗﻔﺮﻏﺖ ﻻﺳﺘﻄﺎﻟﺔ ﻟﻴﻠﻰ ‪ ...‬ﻭﻟﺮﻋﻲ ﺍﻟﻨﺠﻮﻡ ﻛﻨﺖ ﳐ ﹰ‬
‫ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺴﻠﻔﻲ ﻣﻦ ﺣﺎﻝ ﺃﰊ ﻫﻼﻝ‪ .‬ﻗﺎﻝ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﻣﻨﻬﺎ‪:‬‬
‫ﻟﺴﺖ ﺃﺩﺭﻱ ﺃﻃﺎﻝ ﻟﻴﻠﻲ ﺃﻡ ﻻ‬
‫ﻭﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﺭﺃﻳﺘﻪ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﻣﻨﺴﻮﺑﹰﺎ ﺇﱃ ﺧﺎﻟﺪ ﺍﻟﻜﺎﺗﺐ ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻫﺬﺍ ﻋﻦ ﺍﻟﺴﻠﻔﻲ‪ .‬ﻭﺫﻛﺮ‬
‫ﻏﲑﻩ‪ :‬ﺃﻥ ﺃﺑﺎ ﻫﻼﻝ ﻛﺎﻥ ﺍﺑﻦ ﺃﺧﺖ ﺃﰊ ﺃﲪﺪ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﺑﻌﺪ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺴﻠﻔﻲ‪ :‬ﻛﺘﺎﺏ ﲨﻬﺮﺓ ﺍﻷﻣﺜﺎﻝ‪،‬‬
‫ﻛﺘﺎﺏ ﻣﻌﺎﱐ ﺍﻷﺩﺏ‪ ،‬ﻛﺘﺎﺏ ﻣﻦ ﺍﺣﺘﻜﻢ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺇﱃ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺒﺼﺮﺓ ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﻔﻴﺪ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﺭﻫﻢ ﻭﺍﻟﺪﻳﻨﺎﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﶈﺎﺳﻦ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﲬﺲ ﳎﻠﺪﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻤﺪﺓ‪،‬‬
‫ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﻌﻄﺎﺀ ﻋﻠﻰ ﺍﻟﻌﺴﺮ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﲢﻠﻦ ﻓﻴﻪ ﺍﳋﺎﺻﺔ‪ ،‬ﻛﺘﺎﺏ ﺃﻋﻼﻡ ﺍﳌﻌﺎﱐ ﰲ ﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﻌﺎﱐ‪ ،‬ﻛﺘﺎﺏ ﻧﻮﺍﺩﺭ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻊ‪ .‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺃﻣﺎ ﻭﻓﺎﺗﻪ‬
‫ﻓﻠﻢ ﻳﺒﻠﻐﲏ ﻓﻴﻬﺎ ﺷﻲﺀ‪ ،‬ﻏﲑ ﺃﱐ ﻭﺟﺪﺕ ﰲ ﺁﺧﺮ ﻛﺘﺎﺏ ﺍﻷﻭﺍﺋﻞ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ :‬ﻭﻓﺮﻏﻨﺎ ﻣﻦ ﺇﻣﻼﺀ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻮﻡ‬
‫ﺍﻷﺭﺑﻌﺎﺀ ﻟﻌﺸﺮ ﺧﻠﺖ ﻣﻦ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﲬﺲ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻭﻟﺒﻌﻀﻬﻢ‪:‬‬
‫ﻭﺃﺣﺴﻦ ﻣﺎ ﻗﺮﺃﺕ ﻋﻠﻰ ﻛﺘﺎﺏ ‪ ...‬ﲞﻂ ﺍﻟﻌﺴﻜﺮﻱ ﺃﰊ ﻫﻼﻝ‬
‫ﻓﻠﻮ ﺃﱐ ﺟﻌﻠﺖ ﺃﻣﲑ ﺟﻴﺶ ‪ ...‬ﳌﺎ ﻗﺎﺗﻠﺖ ﺇﻻ ﺑﺎﻟﺴﺆﺍﻝ‬
 ‫ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻳﻨﻬﺰﻣﻮﻥ ﻣﻨﻪ ‪ ...‬ﻭﻗﺪ ﺛﺒﺘﻮﺍ ﻷﻃﺮﺍﻑ ﺍﻟﻌﻮﺍﱄ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ ﰲ ﺗﻔﻀﻴﻞ ﺍﻟﺸﺘﺎﺀ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻷﺯﻣﺔ‪:‬‬
‫ﻓﺘﺮﺕ ﺻﺒﻮﰐ ﻭﺃﻗﺼﺮ ﺷﺠﻮﻱ ‪ ...‬ﻭﺃﺗﺎﱐ ﺍﻟﺴﺮﻭﺭ ﻣﻦ ﻛﻞ ﳓﻮ‬
‫ﺇﻥ ﺭﻭﺡ ﺍﻟﺸﺘﺎﺀ ﺧﻠﺺ ﺭﻭﺣﻲ ‪ ...‬ﻣﻦ ﺣﺮﻭﺭ ﺗﺸﻮﻱ ﺍﻟﻮﺟﻮﻩ ﻭﺗﻜﻮﻱ‬
‫ﺑﺮﺩ ﺍﳌﺎﺀ ﻭﺍﳍﻮﺍ ﻭﻛﺄﻥ ﻗﺪ ‪ ...‬ﺳﺮﻕ ﺍﻟﱪﺩ ﻣﻦ ﺟﻮﺍﻧﺢ ﺧﻠﻮ‬
‫ﺭﳛﻪ ﺗﻠﻤﺲ ﺍﻟﺼﺪﻭﺭ ﻓﺘﺸﻔﻲ ‪ ...‬ﻭﻏﻤﺎﻣﺎﺗﻪ ﺗﺼﻮﺏ ﻓﺘﺮﻭﻱ‬
‫ﻟﺴﺖ ﺃﻧﺴﻰ ﻣﻨﻪ ﺩﻣﺎﺛﺔ ﺩﺟﻦ ‪ ...‬ﰒ ﻣﻦ ﺑﻌﺪﻩ ﻧﻀﺎﺭﺓ ﺻﺤﻮ‬
‫ﻭﺟﻨﻮﺑﹰﺎ ﻳﺒﺸﺮ ﺍﻷﺭﺽ ﺑﺎﻟﻘﻂ ‪ ...‬ﺭ ﻛﻤﺎ ﺑﺸﺮ ﺍﻟﻌﻠﻴﻞ ﺑﱪﻭ‬
‫ﻭﻏﻴﻮﻣﹰﺎ ﻣﻄﺮﺯﺍﺕ ﺍﳊﻮﺍﺷﻲ ‪ ...‬ﺑﻮﻣﻴﺾ ﻣﻦ ﺍﻟﱪﻭﻕ ﻭﺧﻔﻮ‬
‫ﻛﻠﻤﺎ ﺃﺭﺧﺖ ﺍﻟﺴﻤﺎﺀ ﻋﺮﺍﻫﺎ ‪ ...‬ﲨﻊ ﺍﻟﻘﻄﺮ ﺑﲔ ﺳﻔﻞ ﻭﻋﻠﻮ‬
‫ﻭﻫﻲ ﺗﻌﻄﻴﻚ ﺣﲔ ﻫﺒﺖ ﴰﺎ ﹰﻻ ‪ ...‬ﺑﺮﺩ ﻣﺎﺀ ﻓﻴﻬﺎ ﻭﺭﻗﺔ ﺟﻮ‬
‫ﻭﺗﺮﻯ ﺍﻷﺭﺽ ﰲ ﻣﻼﺀﺓ ﺛﻠﺞ ‪ ...‬ﻣﺜﻞ ﺭﻳﻂ ﻟﺒﺴﺘﻪ ﻓﻮﻕ ﻓﺮﻭ‬
‫ﻓﺎﺳﺘﻌﺎﺭ ﺍﻟﻌﺮﺍﺭ ﻣﻨﻬﺎ ﻟﺒﺎﺳﹰﺎ ‪ ...‬ﺳﻮﻑ ﳝﲎ ﻣﻦ ﺍﻟﺮﻳﺎﺡ ﺑﻨﻀﻮ‬
‫ﻓﻜﺄﻥ ﺍﻟﻜﺎﻓﻮﺭ ﻣﻮﺿﻊ ﺗﺮﺏ ‪ ...‬ﻭﻛﺄﻥ ﺍﳉﻤﺎﻥ ﻣﻮﺿﻊ ﻓﺮﻭ‬
‫ﻭﻟﻴﺎﻝ ﺃﻃﻠﻦ ﻣﺪﺓ ﺩﺭﺳﻲ ‪ ...‬ﻣﺜﻠﻤﺎ ﻗﺪ ﻣﺪﺩﻥ ﰲ ﻋﻤﺮ ﳍﻮﻱ‬
‫ﻣﺮ ﱄ ﺑﻌﻀﻬﺎ ﺑﻔﻘﻪ ﻭﺑﻌﺾ ‪ ...‬ﺑﲔ ﺷﻌﺮ ﺃﺧﺬﺕ ﻓﻴﻪ ﻭﳓﻮ‬
‫ﻭﺣﺪﻳﺚ ﻛﺄﻧﻪ ﻋﻘﺪ ﺭﻳﺎ ‪ ...‬ﺑﺖ ﺃﺭﻭﻳﻪ ﻟﻠﺮﺟﺎﻝ ﻭﺗﺮﻭﻯ‬
‫ﰲ ﺣﺪﻳﺚ ﺍﻟﺮﺟﺎﻝ ﺭﻭﺿﺔ ﺃﻧﺲ ‪ ...‬ﺑﺎﺕ ﻳﺮﻋﻰ ﺑﺄﻫﻞ ﻧﺒﻞ ﻭﺳﺮﻭ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺜﻤﺎﱐ‬

‫ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ .‬ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻴﺎﻕ ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﰲ ﺷﻬﻮﺭ ﺳﻨﺔ ﻧﻴﻒ ﻭﺳﺒﻌﲔ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﻭﻭﺻﻔﻪ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺒﺎﺭﻉ ﰲ ﻓﻨﻪ‪ ،‬ﺍﳌﻌﺠﺰ ﰲ ﻧﻜﺘﻪ‪ ،‬ﻟﻪ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳌﺸﻬﻮﺭﺓ ﰲ‬
‫ﺍﻟﺘﺬﻛﲑ ﻭﺍﳋﻄﺐ ﻭﻃﺮﻑ ﺍﻷﺷﻌﺎﺭ ﻭﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﳌﻮﺷﺤﺎﺕ ﺍﻟﻐﺮﻳﺒﺔ‪ ،‬ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺒﺪﻳﻌﺔ‪ ،‬ﻭﺍﻟﺘﺮﺻﻴﻌﺎﺕ ﺍﻟﺮﺷﻴﻘﺔ‬
‫ﰲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ‪ ،‬ﲝﻴﺚ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺍﻷﻛﺎﺑﺮ ﻭﺍﻷﻣﺎﺛﻞ‪ ،‬ﻭﻳﺴﺘﻀﻲﺀ ﺑﻨﻮﺭﻫﺎ ﺍﻟﺒﻠﻐﺎﺀ ﰲ ﺍﶈﺎﻓﻞ‪ .‬ﺗﻔﻘﻪ ﻋﻠﻰ‬
‫ﺍﳉﻮﻳﲏ‪ ،‬ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﻧﺎﺣﻴﺔ ﺑﺸﺖ ﻭﺳﻜﻨﻬﺎ‪ ،‬ﻭﻭﺍﰱ ﻬﺑﺎ ﻗﻴﻮ ﹰﻻ ﺑﺎﻟﻐﺎﹰ‪ ،‬ﻓﺼﺎﺭ ﻣﺸﺎﺭﹰﺍ ﺇﻟﻴﻪ ﰲ ﻋﺼﺮﻩ ﲢﺘﺮﻣﻪ‬
‫ﺍﻟﺼﺪﻭﺭ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻓﻴﺖ ﺍﻟﻨﺎﺣﻴﺔ ﻓﺮﺃﻳﺖ ﺍﺯﺩﺣﺎﻣﹰﺎ ﻋﻠﻰ ﻗﱪﻩ ﰲ ﺍﳌﻮﺳﻢ ﻭﺗﻨﺎﺣﺮﹰﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻴﻠﻪ ﺇﱃ‬
‫ﻣﻘﻮﻻﺗﻪ ﰲ ﺗﺼﺎﻧﻴﻔﻪ ﻭﳎﻤﻮﻋﺎﺗﻪ ﻧﻈﻤﹰﺎ ﻭﻧﺜﺮﹰﺍ ﺩﻭﻥ ﺍﳌﻨﻘﻮﻝ‪.‬‬

‫ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺧﻼﺩ ﺍﻟﺮﺍﻣﻬﺮﻣﺰﻱ‬

 ‫ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻘﺎﺿﻲ‪ .‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﺣﺴﻦ ﺍﻟﺘﺼﻨﻴﻒ ﻣﻠﻴﺢ ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﺳﻠﻚ ﻃﺮﻳﻘﺔ‬
‫ﺍﳉﺎﺣﻆ ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﻭﻗﺪ ﲰﻊ ﺍﳊﺪﻳﺚ ﻭﺭﻭﺍﻩ‪.‬‬
‫ﻣﺎﺕ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ﺳﺘﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺭﺑﻴﻊ ﺍﳌﺘﻴﻢ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻌﺸﺎﻕ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻔﻠﻚ‬
‫ﰲ ﳐﺘﺎﺭ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻷﺷﻌﺎﺭ‪ .‬ﻛﺘﺎﺏ ﺃﻣﺜﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻛﺘﺎﺏ ﺍﻟﺮﳛﺎﻧﺘﲔ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ‪.‬‬
‫ﻛﺘﺎﺏ ﺇﻣﺎﻡ ﺍﻟﺘﻨﺰﻳﻞ ﰲ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﻭﺍﻟﺸﻮﺍﺭﺩ‪ .‬ﻛﺘﺎﺏ ﺃﺩﺏ ﺍﻟﻨﺎﻃﻖ‪ .‬ﻛﺘﺎﺏ ﺍﳌﺮﺍﺋﻲ ﻭﺍﻟﺘﻌﺎﺯﻱ‪.‬‬
‫ﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺍﻟﺴﻔﺮ‪ .‬ﻛﺘﺎﺏ ﻣﺒﺎﺳﻄﺔ ﺍﻟﻮﺯﺭﺍﺀ‪ .‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻫﻞ ﻭﺍﻷﻋﻄﺎﻥ ﻭﺍﳊﻨﲔ ﺇﱃ ﺍﻷﻭﻃﺎﻥ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻔﺎﺻﻞ‬
‫ﺑﲔ ﺍﻟﺮﺍﻭﻱ ﻭﺍﻟﻮﺍﻋﻲ‪.‬‬
‫ﻉ ﲟﺪﺍﺋﺢ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﻭﻛﺎﻥ ﺍﻟﻘﺎﺿﻲ ﺍﳋﻼﺩﻱ ﻣﻦ ﺃﻗﺮﺍﻥ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺘﻨﻮﺧﻲ‪ ،‬ﻭﻗﺪ ﻣﺪﺡ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺃﺑﺎ ﺷﺠﺎ ﹴ‬
‫ﺍﻟﻮﺯﻳﺮ ﺍﳌﻬﻠﱯ ﻭﺃﰊ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻣﻜﺎﺗﺒﺎﺕ ﻭﳎﺎﻭﺑﺎﺕ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﻣﺰﻳﺪ ﺍﻟﺘﺎﺭﻳﺦ ﻷﰊ ﺍﳊﺴﻦ ﳏﻤﺪ‬
‫ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳏﻤﺪٍ‪ ،‬ﺍﻟﺬﻱ ﺯﺍﺩﻩ ﻋﻠﻰ ﺗﺎﺭﻳﺦ ﺍﻟﺴﻼﻣﻲ ﰲ ﻭﻻﺓ ﺧﺮﺍﺳﺎﻥ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ‪ :‬ﳌﺎ ﺍﺳﺘﻮﺯﺭ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻬﻠﱯ ﻛﺘﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﳏﻤﺪ ﺍﳋﻼﺩﻱ ﰲ ﺍﻟﺘﻬﻨﺌﺔ‪" :‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﺍﳊﻤﺪ ﷲ ﻣﺎﻧﺢ ﺍﳉﺰﻳﻞ‪ ،‬ﻭﻣﻌﻮﺩ ﺍﳉﻤﻴﻞ‪ ،‬ﺫﻱ ﺍﳌﻦ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺍﻟﺒﻼﺀ ﺍﳉﺴﻴﻢ‪:‬‬
‫ﺍﻵﻥ ﺣﲔ ﺗﻌﺎﻃﻰ ﺍﻟﻘﻮﺱ ﺑﺎﺭﻳﻬﺎ ‪ ...‬ﻭﺃﺑﺼﺮ ﺍﻟﺴﻤﺖ ﰲ ﻇﻠﻤﺎﺀ ﺳﺎﺭﻳﻬﺎ‬
‫ﺍﻵﻥ ﻋﺎﺩ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻣﻬﻠﺒﻬﺎ ‪ ...‬ﺳﻴﻒ ﺍﳋﻼﻓﺔ ﺑﻞ ﻣﺼﺒﺎﺡ ﺩﺍﺟﻴﻬﺎ‬
‫ﺃﺿﺤﻰ ﺍﻟﻮﺯﺭﺍﺓ ﺗﺰﻫﻰ ﰲ ﻣﻮﺍﻛﺒﻬﺎ ‪ ...‬ﺯﻫﻮ ﺍﻟﺮﻳﺎﺽ ﺇﺫﺍ ﺟﺎﺀﺕ ﻏﻮﺍﺩﻳﻬﺎ‬
‫ﺗﺎﻫﺖ ﻋﻠﻴﻨﺎ ﲟﻴﻤﻮﻥ ﻧﻘﻴﺒﺘﻪ ‪ ...‬ﻗﻠﺖ ﳌﻘﺪﺍﺭﻩ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ‬
‫ﻣﻮﻓﻖ ﺍﻟﺮﺃﻱ ﻣﻘﺮﻭﻥ ﺑﻐﺮﺗﻪ ‪ ...‬ﳒﻢ ﺍﻟﺴﻌﺎﺩﺓ ﻳﺮﻋﺎﻫﺎ ﻭﳛﻤﻴﻬﺎ‬
‫ﻣﻌﺰ ﺩﻭﻟﺘﻬﺎ ﻫﻨﺌﺘﻬﺎ ﻓﻠﻘﺪ ‪ ...‬ﺃﻳﺪﻬﺗﺎ ﺑﻮﺛﻴﻖ ﻣﻦ ﺭﻭﺍﺳﻴﻬﺎ‬
‫ﻬﺗﻨﺌﺔ ﻣﺜﻠﻰ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻮﺯﻳﺮ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻩ ‪ -‬ﺍﻟﺪﻋﺎﺀ ﺃﻓﻀﻠﻪ ﻣﺎ ﺻﺪﺭ ﻋﻦ ﻧﻴ ٍﺔ ﻻ ﻳﺮﺗﺎﺏ ﻬﺑﺎ ﻭﻻ ﳜﺸﻰ‬
‫ﻣﺬﻗﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻏﻴﺐ ﺻﺎﺣﺒﻪ ﺃﻓﻀﻞ ﻣﻦ ﻣﺸﻬﺪﻩ‪ ،‬ﻓﻬﻨﺄ ﺍﷲ ﺍﻟﻮﺯﻳﺮ ﻛﺮﺍﻣﺘﻪ‪ ،‬ﻭﺃﺣﻠﻰ ﻟﻪ ﲦﺮﺓ ﻣﺎ ﻣﻨﺤﻪ‪ ،‬ﻭﺃﲪﺪ ﺑﺪﺃﻩ‬
‫ﻭﻋﺎﻗﺒﺘﻪ‪ ،‬ﻭﻣﻔﺘﺘﺤﻪ ﻭﺧﺎﲤﺘﻪ‪ ،‬ﺣﱴ ﺗﺘﺼﻞ ﺍﳌﻮﺍﻫﺐ ﻋﻨﺪﻩ ﺍﺗﺼﺎ ﹰﻻ ﰲ ﻣﺴﺘﻘﺒﻠﻪ ﻭﻣﺴﺘﺄﻧﻔﻪ ﻳﻮﰱ ﻋﻠﻰ ﻣﺘﻘﺪﻣﻪ ﲟﻨﻪ‪.‬‬
‫ﻭﻛﺘﺎﰊ ﻫﺬﺍ ‪ -‬ﺃﻳﺪ ﺍﷲ ﺍﻟﻮﺯﻳﺮ ‪ -‬ﻣﻦ ﺍﳌﻨﺰﻝ ﺑﺮﺍﻣﻬﺮﻣﺰ‪ ،‬ﻭﺃﻧﺎ ﻋﻘﻴﺐ ﻋﻠٍﺔ ﻭﻣﻨﺤﺔٍ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﱂ ﺃﺗﺄﺧﺮ ﻋﻦ‬
‫ﺣﻀﺮﺗﻪ ‪ -‬ﺃﺟﻠﻬﺎ ﺍﷲ ‪ -‬ﻣﻬﻨﺌﹰﺎ ﻭﻣﺴﻠﻤﺎﹰ‪ ،‬ﻓﺈﻥ ﺭﺃﻯ ﺍﻟﻮﺯﻳﺮ ﺷﺮﻓﲏ ﲜﻮﺍﺏ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺍﳌﻬﻠﱯ‬
‫ﺟﻮﺍﺑﻪ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﺻﻞ ﻛﺘﺎﺑﻚ ﻳﺎ ﺃﺧﻲ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻙ‪ ،‬ﻭﺃﺩﺍﻡ ﻋﺰﻙ ﻭﺗﺄﻳﻴﺪﻙ ﻭﻧﻌﻤﺎﻙ ‪-‬‬
‫ﺍﳌﺘﻀﻤﻦ ﻧﻔﻴﺲ ﺍﳉﻮﺍﻫﺮ ﻣﻦ ﲝﺎﺭ ﺍﳋﻮﺍﻃﺮ‪ ،‬ﺍﳊﺎﻭﻱ ﲦﺎﺭ ﺍﻟﺼﻔﺎﺀ ﻣﻦ ﻣﻨﺒﺖ ﺍﻟﻮﻓﺎﺀ ﻭﻓﻬﻤﺘﻪ‪ ،‬ﻭﻭﻗﻊ ﻣﺎ ﺃﻫﺪﻳﺘﻪ ﻣﻦ‬
‫ﺏ ﻭﺷﻌﺮﹴ‪ ،‬ﻣﻮﻗﻊ ﺍﻟﺮﻱ ﻣﻦ ﺫﻱ ﺍﻟﻐﻠﺔ‪ ،‬ﻭﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺫﻱ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﺍﻟﻔﻮﺯ ﻣﻦ ﺫﻱ ﺍﳋﻴﺒﺔ‪ ،‬ﻭﺍﻷﺩﺏ‬
‫ﻧﻈ ﹴﻢ ﻭﻧﺜ ﹴﺮ ﻭﺧﻄﺎ ﹴ‬
‫ﻣﻦ ﺫﻱ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﻣﺎ ﺿﺎﺀﺕ ﺣﺎﻝ ﺇﻻ ﻭﺃﻧﺖ ﺍﻷﻭﱃ ﺑﺴﺮﻭﺭﻫﺎ‪ ،‬ﻭﺍﻷﻏﺒﻂ ﲝﺒﻮﺭﻫﺎ‪ ،‬ﺇﺫ ﻛﻨﺖ ﺷﺮﻳﻚ ﺍﻟﻨﻔﺲ ﰲ‬
‫ﺍﻟﺴﺮﺍﺀ ﻭﻣﺎﺳﻴﻬﺎ ﰲ ﺍﻟﻀﺮﺍﺀ‪ ،‬ﻭﺗﻜﻠﻔﺖ ﺍﻹﺟﺎﺑﺔ ﻋﻤﺎ ﻧﻈﻤﺖ ﻋﻠﻰ ﻛﺜﺮﺓ ﻣﻦ ﺍﻟﺸﻐﻞ ﺃﻻ ﻋﻨﻚ‪ ،‬ﻭﺯﻫ ٍﺪ ﰲ ﺍﳌﻄﺎﻭﻟﺔ‬
‫ﺇﻻ ﻓﻴﻚ‪ .‬ﻭﺍﻟﻌﺬﺭ ﰲ ﺗﻘﺼﲑﻫﺎ ﻋﻦ ﺍﻟﻐﺎﻳﺔ ﻭﺍﺿﺢ‪ ،‬ﻭﺩﻟﻴﻞ ﺍﻟﻌﺠﻠﺔ ﻓﻴﻬﺎ ﻻﺋﺢ‪ ،‬ﻭﺃﻧﺖ ﲟﻮﺍﺻﻠﱵ ﺑﻜﺘﺒﻚ ﻭﺃﺧﺒﺎﺭﻙ‬
‫ﻭﺃﻭﻃﺎﺭﻙ ﻣﺴﺆﻭﻝ‪ ،‬ﻭﺍﳉﺮﻯ ﻋﻠﻰ ﻋﺎﺩﺗﻚ ﺍﳌﺄﺛﻮﺭﺓ ﻭﺳﲑﺗﻚ ﺍﳌﺸﻜﻮﺭﺓ ﻣﺄﻣﻮﻝ‪ ،‬ﻭﺃﻧﺎ ﻭﺍﷲ ﻋﻠﻰ ﺃﻓﻀﻞ ﻋﻬﺪﻙ‪،‬‬
‫ﻭﺃﺣﺴﻦ ﻇﻨﻚ‪ ،‬ﻭﺃﻭﻛﺪ ﺛﻘﺘﻚ‪ ،‬ﻭﻣﺸﺘﺎﻕ ﺇﻟﻴﻚ‪:‬‬
 ‫ﻣﻮﺍﻫﺐ ﺍﷲ ﻋﻨﺪﻱ ﻻ ﻳﻮﺍﺯﻳﻬﺎ ‪ ...‬ﺳﻌﻲ ﻭﳎﻬﻮﺩ ﻭﺳﻌﻰ ﻻ ﻳﺪﺍﻧﻴﻬﺎ‬
‫ﻟﻜﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻯ ﺷﻜﺮﻱ ﻷﻧﻌﻤﻪ ‪ ...‬ﻭﺗﻠﻚ ﺃﻓﻀﻞ ﻗﺮﰉ ﻋﻨﺪ ﻣﺆﺗﻴﻬﺎ‬

‫ﻭﺍﷲ ﺃﺳﺄﻝ ﺗﻮﻓﻴﻘﹰﺎ ﻟﻄﺎﻋﺘﻪ ‪ ...‬ﺣﱴ ﻳﻮﺍﻓﻖ ﻓﻌﻠﻰ ﺃﻣﺮﻩ ﻓﻴﻬﺎ‬

‫ﻭﻗﺪ ﺃﺗﺘﲏ ﺃﺑﻴﺎﺕ ﻣﻬﺬﺑﺔ ‪ ...‬ﻇﺮﻳﻔﺔ ﺟﺰﻟﺔ ﻭﻗﺖ ﺣﻮﺍﺷﻴﻬﺎ‬
‫ﻑ ﻭﻬﺗﻨﺌ ٍﺔ ‪ ...‬ﺃﻧﺖ ﺍﳌﻬﲎ ﺑﺒﺎﺩﻳﻬﺎ ﻭﺗﺎﻟﻴﻬﺎ‬
‫ﺿﻤﻨﺘﻬﺎ ﺣﺴﻦ ﺃﻭﺻﺎ ٍ‬
‫ﻭﺩﻋﻮﺓ ﺻﺪﺭﺕ ﻋﻦ ﻧﻴ ٍﺔ ﺧﻠﺼﺖ ‪ ...‬ﻻ ﺷﻚ ﻓﻴﻬﺎ ﺃﺟﺎﺏ ﺍﷲ ﺩﺍﻋﻴﻬﺎ‬
‫ﻕ ﺑﻨﻴﺘﻪ ‪ ...‬ﻭﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﺎ ﹴﻝ ﻧﺮﺟﻴﻬﺎ‬ ‫ﻭﺃﻧﺖ ﺃﻭﺛﻖ ﻣﻮﺛﻮ ﹴ‬
‫ﻓﺜﻖ ﺑﻨﻴﻞ ﺍﳌﲎ ﰲ ﻛﻞ ﻣﻨﺰﻟ ٍﺔ ‪ ...‬ﺃﺻﺒﺤﺖ ﺗﻌﻤﺮﻫﺎ ﻋﻨﺪﻱ ﻭﺗﺒﻨﻴﻬﺎ‬
‫ﻭﻛﺘﺐ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻌﻤﻴﺪ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﳏﻤﺪ ﺍﳋﻼﺩﻱ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ :‬ﺃﻳﻬﺎ‬
‫ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﻙ‪ ،‬ﻭﺃﺩﺍﻡ ﻋﺰﻙ ﻭﻧﻌﻤﺎﻙ ‪ . -‬ﻣﻦ ﺃﺳﺮ ﺩﺍﺀﻩ ﻭﺳﺘﺮ ﻇﻤﺎﺀﻩ‪ ،‬ﺑﻌﺪ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﻞ‬
‫ﻣﻦ ﻏﻠﺘﻪ‪ ،‬ﻭﻗﺪ ﻏﻤﺮﱐ ﻣﻨﺬ ﻗﺮﺃﺕ ﻛﺘﺎﺑﻚ ﺇﱃ ﺍﻟﺸﺮﻳﻒ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﺷﻮﻕ ﺍﺳﺘﺠﺬﺏ ﻧﻔﺴﻲ ﻭﺍﺳﺘﻔﺰﻫﺎ‪ ،‬ﻭﻣﺪ‬
‫ﺟﻮﺍﳓﻲ ﻭﻫﺰﻫﺎ‪ ،‬ﻭﻻ ﺷﻔﺎﺀ ﺇﻻ ﻗﺮﺑﻚ ﻭﳎﺎﻟﺴﺘﻚ‪ ،‬ﻭﻻ ﺩﻭﺍﺀ ﺇﻻ ﻃﻠﻌﺘﻚ ﻭﻣﺆﺍﻧﺴﺘﻚ‪ ،‬ﻭﻻ ﻭﺻﻮﻝ ﺇﱃ ﺫﻟﻚ ﺇﻻ‬
‫ﺑﺰﻳﺎﺭﺗﻚ ﺃﻭ ﺍﺳﺘﺰﺍﺭﺗﻚ‪ ،‬ﻓﺈﻥ ﺭﺃﻳﺖ ﺃﻥ ﺗﺆﺛﺮ ﺃﺧﻔﻬﻤﺎ ﻋﻠﻴﻚ‪ ،‬ﻭﺗﻌﻠﻤﲏ ﺁﺛﺮﳘﺎ ﻟﺪﻳﻚ‪ ،‬ﻭﺗﻘﻮﻡ ﻣﺎ ﺃﻟﺒﺴﺘﻪ ﰲ ﺫﻟﻚ‬
‫ﻓﻌﻠﺖ‪ ،‬ﻓﺈﱐ ﺃﺭﺍﻋﻴﻪ ﺃﺷﺪ ﺍﳌﺮﺍﻋﺎﺓ‪ ،‬ﻭﺃﺗﻄﻠﻌﻪ ﰲ ﻛﻞ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﺃﻋﺪ ﻋﻠﻰ ﺍﻟﻔﻮﺯ ﺑﻪ ﺍﻟﺴﺎﻋﺎﺕ‪ .‬ﻓﺄﺟﺎﺑﻪ ﺍﳋﻼﺩﻱ‪:‬‬
‫" ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ‪ :‬ﻗﺮﺃﺕ ﺍﻟﺘﻮﻗﻴﻊ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺮﺋﻴﺲ ‪ -‬ﻓﺸﺤﺬ ﺍﻟﻔﻄﻨﺔ ﻭﺁﻧﺲ ﺍﻟﻮﺣﺪﺓ‪،‬‬
‫ﻭﺃﻟﺒﺲ ﺍﻟﻌﺰﺓ ﻭﺃﻓﺎﺩ ﺍﻟﺒﻬﺠﺔ‪ ،‬ﻭﻗﻠﺖ ﻛﻤﺎ ﻗﺎﻝ ﺭﺅﺑﺔ‪ ،‬ﳌﺎ ﺍﺳﺘﺰﺍﺭﻩ ﺃﺑﻮ ﻣﺴﻠ ﹴﻢ ﺻﺎﺣﺐ ﺍﻟﺪﻋﻮﺓ‪:‬‬
‫ﻟﺒﻴﻚ ﺇﺫﺍ ﺩﻋﻮﺗﲏ ﻟﺒﻴﻜﺎ ‪ ...‬ﺃﲪﺪ ﺭﰊ ﺳﺎﺑﻘﹰﺎ ﺇﻟﻴﻜﺎ‬
‫ﻓﺄﻣﺎ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺃﻓﺼﺢ ﺑﻴﺎ ٍﻥ ﺧﻂ ﺑﺄﻛﺮﻡ ﺑﻨﺎﻥٍ‪ ،‬ﻭﺃﻭﺿﺢ ﻟﻠﺰﻫﺮ ﺍﳌﺆﻧﻖ ﳌﺎﻟﻚ ﺭﻗﺎﺏ ﺍﳌﻨﻄﻖ‪ ،‬ﻓﻤﺎ ﺃﻧﺎ ﻣﻨﻬﺎ ﺑﻘﺮﻳﺐ‬
‫ﻭﻫﻴﻬﺎﺕ ﻭﺃﱏ ﱄ ﺍﻟﺘﻨﺎﻭﺵ ﻣﻦ ﻣﻜﺎ ٍﻥ ﺑﻌﻴ ٍﺪ ﻟﻜﲏ ﻋﻠﻰ ﺍﻷﺛﺮ‪ ،‬ﻭﻻ ﺃﺗﺄﺧﺮ ﻋﻦ ﺍﻟﻮﻗﺖ ﺍﳌﻨﺘﻈﺮ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳋﻼﺩﻱ ﻣﻼﺯﻣﹰﺎ ﳌﻨﺰﻟﻪ‪ ،‬ﻗﻠﻴﻞ ﺍﻟﱪﻭﺯ ﳊﺎﺟﺘﻪ‪ .‬ﻭﻗﻴﻞ ﻟﻪ ﰲ ﺫﻟﻚ‪ :‬ﻓﺮﻭﻯ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪:‬‬
‫ﻧﻌﻢ ﺻﻮﻣﻌﺔ ﺍﻟﺮﺟﻞ ﺑﻴﺘﻪ‪ ،‬ﻳﻜﻒ ﻓﻴﻪ ﲰﻌﻪ ﻭﺑﺼﺮﻩ‪ .‬ﻭﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﻌﺰﻟﺔ ﻋﺒﺎﺩﺓ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺧﻼﺅﻙ‬
‫ﺃﻗﲎ ﳊﻴﺎﺗﻚ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻋﺰ ﺍﻟﺮﺟﻞ ﰲ ﺍﺳﺘﻐﻨﺎﺋﻪ ﻋﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﻮﺣﺪﺓ ﺧﲑ ﻣﻦ ﺟﻠﻴﺲ ﻟﺒﺴﻮﺀ‪ .‬ﻭﺃﻧﺸﺪ ﻻﺑﻦ ﻗﻴﺲ‬
‫ﺍﻟﺮﻗﻴﺎﺕ‪:‬‬
‫ﺍﻫﺮﺏ ﺑﻨﻔﺴﻚ ﻭﺍﺳﺘﺄﻧﺲ ﺑﻮﺣﺪﻬﺗﺎ ‪ ...‬ﺗﻠﻖ ﺍﻟﺴﻌﻮﺩ ﺇﺫﺍ ﻣﺎ ﻛﻨﺖ ﻣﻨﻔﺮﺩﺍ‬
‫ﻟﻴﺖ ﺍﻟﺴﺒﺎﻋﻠﻨﺎ ﻛﺎﻧﺖ ﻣﻌﺎﺷﺮ ﹰﺓ ‪ ...‬ﻭﺇﻧﻨﺎ ﻻ ﻧﺮﻯ ﳑﻦ ﻧﺮﻯ ﺃﺣﺪﺍ‬
‫ﺇﻥ ﺍﻟﺴﺒﺎﻉ ﻟﺘﻬﺪﺍ ﰲ ﻣﺮﺍﺑﻀﻬﺎ ‪ ...‬ﻭﺍﻟﻨﺎﺱ ﻟﻴﺲ ﻬﺑﺎ ٍﺩ ﺷﺮﻫﻢ ﺃﺑﺪﺍ‬
‫ﰒ ﺻﺎﺭ ﺍﳋﻼﺩﻱ ﺇﱃ ﺃﰊ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﻤﻴﺪ‪ ،‬ﻓﻠﻤﺎ ﻓﺘﺸﻪ ﺷﺎﻫﺪ ﻣﻨﻪ ﻋﻠﻤﹰﺎ ﻏﺰﻳﺮﺍﹰ‪ ،‬ﻭﻗﺒﺲ ﺃﺩﺑﹰﺎ ﻛﺜﲑﹰﺍ‪ .‬ﻭﻗﺎﻝ‬
‫ﺍﳋﻼﺩﻱ‪ :‬ﺇﻥ ﺃﻋﺠﺐ ﺍﻷﺳﺘﺎﺫ ﻣﻌﺮﻓﱵ ﺻﺤﺒﺘﻪ‪ ،‬ﻭﺗﻌﻠﻘﺖ ﺑﻪ ﻭﺃﻗﻤﺖ ﻋﻨﺪﻩ ﻭﺑﲔ ﻳﺪﻳﻪ‪ .‬ﻭﻛﺘﺐ ﺍﳋﻼﺩﻱ ﺇﱃ ﻣﻨﺰﻟﻪ‬
‫ﺑﺮﺍﻣﻬﺮﻣﺰ‪ " :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ‪ :‬ﻗﺪ ﻭﺭﺩﺕ ﻣﻦ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺮﺋﻴﺲ ﻋﻠﻰ ﺿﻴﺎﺀ ﺑﺎﻫﺮﹴ‪ ،‬ﻭﺭﺑﻴﻊ ﺯﺍﻫﺮﹴ‪،‬‬
‫ﻭﳎﻠﺲ ﻗﺪ ﺍﺳﺘﻐﺮﻕ ﲨﻴﻊ ﺍﶈﺎﺳﻦ‪ ،‬ﻭﺣﻒ ﺑﺎﻷﺷﺮﺍﻑ ﻭﺍﻷﻛﺎﺭﻡ‪ ،‬ﻭﺟﻠﺴﺎﺀ ﺃﻗﺮﺍ ٍﻥ ﺃﻋﺪﺍﺩ ﻋﺎﻡﹴ‪ ،‬ﻛﺄﻬﻧﻢ ﳒﻮﻡ‬
 ‫ﱯ ﺃﺭﺝ ﺍﳌﻌﺎﻃﻒ‪ ،‬ﻭﺻﻠﺐ ﺍﳌﻜﺎﺳﺮ‪ ،‬ﺟﺎﻣ ﹴﻊ ﺇﱃ ﺷﺮﻑ ﺍﳊﺴﺐ ﺩﻳﻨﹰﺎ ﻭﻇﺮﻓﺎﹰ‪ ،‬ﻭﺇﱃ ﻛﺮﻡ ﺍﶈﺘﺪ‬ ‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻣﻦ ﻃﺎﻟ ﹴ‬
‫ﻉ ﺑﻄ ﹴﻞ‪:‬‬
‫ﲑ ﺁﻧﻖ ﻭﻓﻘﻴ ٍﻪ ﺟﺪﻝﹴ‪ ،‬ﻭﺷﺠﺎ ﹴ‬
‫ﺐ ﺣﺼﻴﻒٍ‪ ،‬ﻭﺷﺎﻋ ﹴﺮ ﻣﻔﻠﻖﹴ‪ ،‬ﻭﲰ ﹴ‬
‫ﺭﲪ ﹰﺔ ﻭﻓﻀﻼﹰ‪ ،‬ﻭﻛﺎﺗ ﹴ‬
‫ﻛﺮﺍﻡ ﺍﳌﺴﺎﻋﻲ ﻻ ﳜﺎﻑ ﺟﻠﻴﺴﻬﻢ ‪ ...‬ﺇﺫﺍ ﻧﻄﻖ ﺍﻟﻌﻮﺭﺍﺀ ﻏﺮﺏ ﻟﺴﺎﻥ‬
‫ﺇﺫﺍ ﺣﺪﺛﻮﺍ ﱂ ﲣﺶ ﺳﻮﺀ ﺍﺳﺘﻤﺎﻋﻬﻢ ‪ ...‬ﻭﺇﻥ ﺣﺪﺛﻮﺍ ﺃﺩﻭﺍ ﲝﺴﻦ ﺑﻴﺎﻥ‬
‫ﻭﻭﺿﻌﻨﺎ ﺍﻟﺰﻳﺎﺭﺓ ﺣﻴﺚ ﻻ ﻳﺰﺭﻯ ﺑﻨﺎ ﻛﺮﻡ ﺍﳌﺰﻭﺭ ﻭﻻ ﻳﻌﺎﺏ ﺍﻟﺰﻭﺭ‪ .‬ﳚﺪ ﺍﻷﺳﺘﺎﺫ ﻋﻨﺪﻱ ﻛﻞ ﻳﻮ ﹴﻡ ﻣﻜﺮﻣ ﹰﺔ ﻭﻣﲑ ﹰﺓ‬
‫ﺗﻄﻮﻳﺎﻥ ﻣﺴﺎﻓﺔ ﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺗﺘﺠﺎﻭﺯﺍﻥ ﻏﺎﻳﺎﺕ ﺍﻟﺸﻜﺮ ﻭﺍﻟﺜﻨﺎﺀ‪ ،‬ﻭﺍﻟﺒﺸﺮ ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﺰﺍﺩ ﺍﷲ ﰲ ﺗﺒﺼﲑﻩ ﺣﻘﻮﻕ‬
‫ﺯﻭﺍﺭﻩ‪ ،‬ﻭﺗﻴﺴﲑﻱ ﻟﺸﻜﺮﻱ ﻣﺒﺎﺭﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ‪ :‬ﻭﻣﻦ ﻣﻠﺢ ﻣﺎ ﻗﻴﻞ ﰲ ﺍﺑﻦ ﺧﻼ ٍﺩ ﻗﻮﻟﻪ‪:‬‬
‫ﻗﻞ ﻻﺑﻦ ﺧﻼ ٍﺩ ﺇﺫﺍ ﺟﺌﺘﻪ ‪ ...‬ﻣﺴﺘﻨﺪﹰﺍ ﰲ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ‬
‫ﻫﺎ ﺯﻣﺎﻥ ﻟﻴﺲ ﳛﻈﻰ ﺑﻪ ‪ ...‬ﺣﺪﺛﻨﺎ ﺍﻷﻋﻤﺶ ﻋﻦ ﻧﺎﻓﻊ‬
‫ﻭﻣﻦ ﻣﻠﺤﻪ ﻗﻮﻟﻪ ﻭﻗﺪ ﻃﻮﻟﺐ ﺑﺎﳋﺮﺍﺝ‪:‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﻜﺜﺮ ﻓﻴﻨﺎ ﺍﻟﺰﳎﺮﺓ ‪ ...‬ﻧﺎﻣﻮﺳﻪ ﺩﻓﺘﺮﻩ ﻭﺍﶈﱪﻩ‬
‫ﻗﺪ ﺃﺑﻄﻞ ﺍﻟﺪﻳﻮﺍﻥ ﻛﺘﺐ ﺍﻟﺸﺠﺮﻩ ‪ ...‬ﻭﺍﳉﺎﻣﻌﲔ ﻛﺘﺎﺏ ﺍﳉﻤﻬﺮﻩ‬
‫ﻫﻴﻬﺎﺕ ﻟﻦ ﻳﻌﱪ ﺗﻠﻢ ﺍﻟﻘﻨﻄﺮﻩ ‪ ...‬ﳓﻮ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺷﻌﺮ ﻋﻨﺘﺮﻩ‬
‫ﻭﺩﻏﻔﻞ ﻭﺍﺑﻦ ﻟﺴﺎﻥ ﺍﳊﻤﺮﻩ ‪ ...‬ﻟﻴﺲ ﺳﻮﻯ ﺍﳌﻨﻘﻮﺷﺔ ﺍﳌﺪﻭﺭﻩ‬

‫ﺫﻛﺮ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺴﺐ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺧﻼ ٍﺩ ﺍﻟﺮﺍﻣﻬﺮﻣﺰﻱ‪ :‬ﻛﺎﻥ‬
‫ﻼ ﻣﻜﺜﺮﹰﺍ ﻣﻦ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﺑﺒﻼﺩ ﺍﳋﻮﺯ ﻭﺭﺣﻞ ﻗﺒﻞ ﺍﻟﺘﺴﻌﻲ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻛﺘﺐ ﻋﻦ ﲨﺎﻋ ٍﺔ ﻣﻦ ﺃﻫﻞ‬ ‫ﻓﺎﺿ ﹰ‬
‫ﺷﲑﺍﺯ‪ ،‬ﺫﻛﺮﻩ ﺃﻭ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺸﲑﺍﺯﻱ ﺍﻟﻘﺼﺎﺭ ﰲ ﺗﺎﺭﻳﺦ ﻓﺎﺭﺱ ﻭﻗﺎﻝ‪ :‬ﺑﻠﻐﲏ ﺃﻧﻪ ﻋﺎﺵ‬
‫ﺑﺮﺍﻣﻬﺮﻣﺰ ﺇﱃ ﻗﺮﺏ ﺍﻟﺴﺘﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﲪﺎﺩ‬

‫ﺑﻦ ﺣﺴﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﺃﺑﻮ ﺣﺴﺎﻥ ﺍﻟﺰﻳﺎﺩﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻣﻦ ﺃﻋﻴﺎﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻮﺍﻗﺪﻱ‪،‬‬
‫ﻼ ﻧﺴﺎﺑﺔﹰ‪ ،‬ﺃﺧﺒﺎﺭﻳﹰﺎ ﺟﻮﺍﺩﹰﺍ ﻛﺮﳝﹰﺎ ﲰﺤﹰﺎ‪.‬‬
‫ﻭﺭﻭﻯ ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪﻱ‪ ،‬ﻭﻫﺸﻴﻢ ﺑﻦ ﺑﺸﲑ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺙ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ ﻋﻦ ﺗﺴ ًﻊ ﻭﲦﺎﻧﲔ ﺳﻨﺔﹰ‪ ،‬ﻣﺎﺕ ﻫﻮ ﻭﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ‬ ‫ﻣﺎﺕ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺃﻭ ﺛﻼ ٍ‬
‫ﺖ ﻭﺍﺣﺪٍ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺰﻳﺎﺩﻱ ﺣﻴﻨﺌ ٍﺬ ﻋﻠﻰ ﻗﻀﺎﺋﻪ ﻣﺪﻳﻨﺔ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺰﻳﺎﺩﻱ ﻳﺼﻨﻒ ﺍﻟﻜﺘﺐ‬ ‫ﺑﻦ ﺍﳉﻌﺪ ﰲ ﻭﻗ ٍ‬
‫ﺐ ﺣﺴﻨٍﺔ ﻛﺜﲑﺓٍ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﻛﺘﺎﺏ‬ ‫ﻭﻳﺼﻨﻒ ﻟﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺧﺰﺍﻧﺔ ﻛﺘ ﹴ‬
‫ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ‪ .‬ﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ‪ .‬ﻛﺘﺎﺏ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ‪ .‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ :‬ﲰﻊ ﺑﺪﻣﺸﻖ‬
‫ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢﹴ‪ ،‬ﻭﺷﻌﻴﺐ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻋﻤﺮ ﰈ ﺳﻌﻴﺪٍ‪ ،‬ﻭﺍﻟﻮﻟﻴﺪ ﺑﻦ ﳏﻤ ٍﺪ ﺍﳌﻮﻗﺮﻱ‪،‬‬
‫ﻭﻣﻌﺮﻭﻑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳋﻴﺎﻁ‪ ،‬ﻭﻫﺎﺭﻭﻥ ﺑﻦ ﻋﻤﺮ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺑﻼﻝ ﺑﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪،‬‬
‫ﻭﺳﻌﻴﺪ ﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻭﺷﻌﻴﺐ ﺑﻦ ﺻﻔﻮﺍﻥ‪ ،‬ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻭﻣﻌﺘﻤﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﻭﲪﺎﺩ ﺑﻦ‬
 ‫ﺯﻳﺪٍ‪ ،‬ﻭﻭﻛﻴﻊ ﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﻭﺃﺑﺎ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻜﺪﳝﻲ‪ ،‬ﻭﺇﺳﺤﻖ ﺑﻦ ﺍﳊﺴﻦ ﺍﳊﺮﰊ‪،‬‬
‫ﻼ ﻣﻦ ﺃﻫﻞ‬ ‫ﻭﳏﻤﺪ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻟﺒﺎﻏﻨﺪﻱ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺫﻛﺮ ﺍﳉﻬﺸﻴﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ‪ :‬ﺃﻥ ﺭﺟ ﹰ‬
‫ﺧﺮﺍﺳﺎﻥ ﺃﻭﺩﻉ ﺃﺑﺎ ﺣﺴﺎﻥ ﺍﻟﺮﻳﺎﺩﻱ ﺍﻟﻘﺎﺿﻲ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢﹴ‪ ،‬ﻭﺃﻬﻧﺎ ﺻﺎﺩﻓﺖ ﻣﻨﻪ ﺧﻠﹰﺔ ﻓﺄﻧﻔﻘﻬﺎ‪ ،‬ﻭﻗﺪّﺭ ﺃﻥ ﻳﺄﰐ‬
‫ﻣﺎ ﻳﺮﺩ ﻋﻠﻰ ﺍﳋﺮﺍﺳﺎﱐ ﻣﻜﺎﻬﻧﺎ ﺇﱃ ﺃﻥ ﻳﻨﺼﺮﻑ ﺍﳋﺮﺍﺳﺎﱐ ﻣﻦ ﺍﳊﺞ‪ ،‬ﻓﺤﺪﺙ ﻟﻠﺨﺮﺍﺳﺎﱐ ﺃﻣﺮ ﻗﻄﻌﻪ ﻋﻦ ﺍﳊﺞ‬
‫ﻭﻋﺰﻡ ﻋﻠﻰ ﺍﻻﻧﺼﺮﺍﻑ ﺇﱃ ﺑﻠﺪﻩ‪ ،‬ﻓﺼﺎﺭ ﺇﱃ ﺃﰊ ﺣﺴﺎﻥ ﻳﻠﺘﻤﺲ ﻣﺎﻟﻪ‪ ،‬ﻓﺘﻌﻠﻞ ﻋﻠﻴﻪ ﻭﺩﺍﻓﻌﻪ ﻭﲢﲑ‪ ،‬ﻭﺿﺎﻗﺖ ﺍﳊﻴﻠﺔ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺎﺩ ﺍﳋﺮﺍﺳﺎﱐ ﻣﺮﺍﺭﹰﺍ ﻓﺪﺍﻓﻌﻪ‪ ،‬ﰒ ﻭﻋﺪﻩ ﰲ ﻳﻮ ﹴﻡ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﺍﺷﺘﺪ ﻏﻤﻪ ﻭﻗﻠﻘﻪ‪ ،‬ﻭﺃﺟﻨﻊ ﻋﻠﻰ ﺑﺬﻝ ﻭﺟﻬﻪ ﺇﱃ‬
‫ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﻟﻴﻠﺔ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻭﻋﺪ ﺍﻟﺮﺟﻞ ﻓﻴﻪ‪ ،‬ﺍﻣﺘﻨﻊ ﻋﻠﻴﻪ ﺍﻟﻨﻮﻡ ﻣﻦ ﺷﺪﺓ ﻗﻠﻘﻪ‪ ،‬ﻓﻘﺎﻡ ﰲ ﺑﻌﺾ‬
‫ﺍﻟﻠﻴﻞ ﻓﻘﺼﺪ ﺩﻳﻨﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﻠﻤﺎ ﺻﺎﺭ ﰲ ﺑﻌﺾ ﺍﻟﻄﺮﻳﻖ ﺗﻠﻘﺎﻩ ﺭﺳﻮﻝ ﻟﺪﻳﻨﺎ ﹴﺭ ﻳﺴﺄﻝ ﻋﻦ ﺃﰊ ﺣﺴﺎﻥ‪ ،‬ﻓﻠﻤﺎ‬
‫ﲰﻊ ﺫﻛﺮﻩ ﺳﺄﻟﻪ ﻋﻦ ﺳﺒﺒﻪ‪ ،‬ﻭﺗﻌﺮﻑ ﺇﻟﻴﻪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺩﻳﻨﺎﺭ ﻳﻘﺮﺃ ﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ ﻭﻳﻘﻮﻝ ﻟﻚ‪ :‬ﻗﺴﻤﺖ ﺷﻴﺌﹰﺎ‬
‫ﻋﻠﻰ ﻋﻴﺎﻟﻨﺎ‪ ،‬ﻭﺫﻛﺮﺕ ﻣﻦ ﰲ ﻣﻨﺰﻟﻚ ﻣﻨﻬﻢ‪ ،‬ﻓﻮﺟﻬﺖ ﺇﻟﻴﻬﻢ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢﹴ‪ ،‬ﻓﻘﺒﻠﻬﺎ ﻭﲪﺪ ﺍﷲ ﻭﺻﺎﺭ ﺇﱃ‬
‫ﻣﻨﺰﻟﻪ ﻓﺴﻠﻤﻬﺎ ﺇﱃ ﺍﳋﺮﺍﺳﺎﱐ‪ ،‬ﻭﺻﺎﺭ ﺇﱃ ﺩﻳﻨﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺷﺎﻛﺮﹰﺍ ﻟﻪ ﻭﻋﺮﻓﻪ ﺧﱪﻩ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺩﻳﻨﺎﺭ‪ :‬ﻓﺄﺭﺍﻧﺎ ﺇﳕﺎ‬
‫ﻭﺟﻬﻨﺎ ﲟﺎﻝ ﺍﳋﺮﺍﺳﺎﱐ‪ ،‬ﻓﻌﻠﻰ ﻣﺎﺫﺍ ﻳﻌﺘﻤﺪ ﺍﻟﻌﻴﺎﻝ؟ ﻭﺃﻣﺮ ﻟﻪ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﰲ ﺳﻨﺔ ﲦﺎﻥ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ :‬ﻛﺘﺐ ﺍﳌﺄﻣﻮﻥ ﻣﻦ ﺍﻟﺜﻐﺮ ﺇﱃ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳌﺼﻌﱯ ﻭﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﰲ ﺍﻣﺘﺤﺎﻥ‬
‫ﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﺸﻬﻮﺩ ﻭﺍﶈﺪﺛﲔ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻓﻤﻦ ﺃﻗﺮ ﺃﻧﻪ ﺧﻠﻮﻕ ﳏﺪﺙ ﺧﻠﻰ ﺳﺒﻴﻠﻪ‪ ،‬ﻭﻣﻦ ﺃﰉ ﻋﻠﻴﻪ ﺃﻋﻠﻤﻪ ﺑﻪ ﻟﻴﺄﻣﺮ ﻓﻴﻪ‬
‫ﺑﺮﺃﻳﻪ‪ ،‬ﻓﺄﺣﻀﺮ ﺇﺳﺤﺎﻕ ﺃﺑﺎ ﺣﺴﺎ ﹰﻥ ﺍﻟﺰﻳﺎﺩﻱ‪ ،‬ﻭﺑﺸﺮ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻣﻘﺎﺗﻞﹴ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﺑﻦ ﻏﺎﱎﹴ‪،‬‬
‫ﻭﺍﻟﺬﻳﺎﻝ ﺑﻦ ﻫﻴﺜ ﹴﻢ ﻭﺳﺠﺎﺩﺓ‪ ،‬ﻭﺍﻟﻘﻮﺍﺭﻳﺮﻱ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞﹴ‪ ،‬ﻭﻗﺘﻴﺒﺔ‪ ،‬ﻭﺳﻌﺪﻭﻳﻪ ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺍﳉﻌﺪ‪،‬‬
‫ﻭﺳﻌﺪ ﺑﻦ ﺃﰊ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﺍﺑﻦ ﺍﳍﺮﺵ‪ ،‬ﻭﺍﺑﻦ ﻋﻠﻴﺔ ﺍﻷﻛﱪ‪ ،‬ﻭﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﻳﺎﺷﻲ‪ ،‬ﻭﺷﻴﺨﹰﺎ ﺁﺧﺮ ﻣﻦ ﻭﻟﺪ‬
‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻛﺎﻥ ﻗﺎﺿﻲ ﺍﻟﺮﻗﺔ‪ ،‬ﻭﺃﺑﺎ ﻧﺼﲑ ﺍﻟﺘﻤﺎﺭ ﻭﺃﺑﺎ ﻣﻌﻤ ﹴﺮ ﺍﻟﻘﻄﻴﻌﻲ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺣﺎﰎ ﺑﻦ ﻣﻴﻤﻮ ٍﻥ ﻭﳏﻤﺪ‬
‫ﺡ ﺍﳌﻀﺮﻭﺏ‪ ،‬ﻭﺍﺑﻦ ﻓﺮﺣﺎﻥ ﻭﲨﺎﻋﺔﹰ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻟﻨﻀﺮ ﺍﺑﻦ ﴰﻴﻞﹴ‪ ،‬ﻭﺃﺑﻮ ﻋﻠ ﹴﻲ ﻋﺎﺻﻢ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻌﻮﺍﻡ ﺍﻟﺒﺰﺍﺯ‪ ،‬ﻭﺍﺑﻦ‬‫ﺑﻦ ﻧﻮ ﹴ‬
‫ﺷﺠﺎﻉﹴ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻓﺄﺩﺧﻠﻮﺍ ﻋﻠﻰ ﺇﺳﺤﺎﻕ ﻓﻘﺮﺃ ﻋﻠﻴﻬﻢ ﻛﺘﺎﺏ ﺍﳌﺄﻣﻮﻥ ﻣﺮﺗﲔ ﺣﱴ ﻓﻬﻤﻮﻩ‪ ،‬ﰒ‬
‫ﻼ ﻣﻨﻬﻢ‪ ،‬ﻓﻴﺠﻴﺐ ﲟﺎ ﻳﻐﺎﻟﻂ ﺑﻪ ﺃﻭ ﻳﺼﺮﺡ‪ ،‬ﺣﱴ ﻗﺎﻝ ﻷﰊ ﺣﺴﺎ ٍﻥ ﺍﻟﺰﻳﺎﺩﻱ‪ :‬ﻣﺎ ﻋﻨﺪﻙ؟ ﻭﻗﺮﺃ ﻋﻠﻴﻪ‬ ‫ﻼ ﺭﺟ ﹰ‬
‫ﻛﻠﻢ ﺭﺟ ﹰ‬
‫ﻛﺘﺎﺏ ﺍﳌﺄﻣﻮﻥ ﻓﺄﻗﺮ ﲟﺎ ﻓﻴﻪ ﰒ ﻗﺎﻝ‪ :‬ﻣﻦ ﱂ ﻳﻘﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻬﻮ ﻛﺎﻓﺮ‪.‬‬

‫ﻓﻘﺎﻝ ﻟﻪ ﺇﺳﺤﺎﻕ‪ :‬ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀٍ‪ ،‬ﻭﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻣﺎﻣﻨﺎ‪،‬‬
‫ﻭﺑﺴﺒﺒﻪ ﲰﻌﻨﺎ ﻋﺎﻣﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﺪ ﲰﻊ ﻣﺎ ﱂ ﻧﺴﻤﻊ‪ ،‬ﻭﻋﻠﻢ ﻣﺎ ﱂ ﻧﻌﻠﻢ‪ ،‬ﻭﻗﺪ ﻗﻠﺪﻩ ﺍﷲ ﺃﻣﺮﻧﺎ‪ ،‬ﻓﺼﺎﺭ ﻳﻘﻴﻢ ﺣﺠﻨﺎ‬
‫ﻭﺻﻼﺗﻨﺎ‪ ،‬ﻭﻧﺆﺩﻱ ﺇﻟﻴﻪ ﺯﻛﻮﺍﺕ ﺃﻣﻮﺍﻟﻨﺎ‪ ،‬ﻭﳒﺎﻫﺪ ﻣﻌﻪ‪ ،‬ﻭﻧﺮﻯ ﺇﻣﺎﻣﺘﻪ‪ ،‬ﻓﺈﻥ ﺃﻣﺮﻧﺎ ﺍﺋﺘﻤﺮﻧﺎ‪ ،‬ﻭﺇﻥ ﻬﻧﺎﻧﺎ ﺍﻧﺘﻬﻴﻨﺎ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ؟ ﻓﺄﻋﺎﺩ ﻣﻘﺎﻟﺘﻪ‪ .‬ﻗﺎﻝ ﺇﺳﺤﺎﻕ‪ :‬ﻓﺈﻥ ﻫﺬﻩ ﻣﻘﺎﻟﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻗﺎﻝ‪ :‬ﻗﺪ ﺗﻜﻮﻥ ﻣﻘﺎﻟﺘﻪ ﻭﻻ ﻳﺄﻣﺮ ﻬﺑﺎ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﻥ ﺃﺧﱪﺗﲏ ﺃﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻣﺮﻙ ﺃﻥ ﺃﻗﻮﻝ‪ :‬ﻗﻠﺖ ﻣﺎ ﺃﻣﺮﺗﲏ ﺑﻪ‪ ،‬ﻓﺈﻧﻚ ﺍﻟﺜﻘﺔ ﻓﻴﻤﺎ ﺃﺑﻠﻐﺘﲏ ﻋﻨﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻣﺎ‬
‫ﺃﻣﺮﱐ ﺃﻥ ﺃﺑﻠﻐﻚ ﺷﻴﺌﹰﺎ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺴﺎﻥ‪ :‬ﻭﻣﺎ ﻋﻨﺪﻱ ﺇﻻ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﺄﻣﺮﱐ ﺁﲤﺮ‪ .‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻣﺮﱐ ﺃﻥ‬
‫ﺁﻣﺮﻛﻢ‪ ،‬ﻭﺇﳕﺎ ﺃﻣﺮﱐ ﺃﻥ ﺃﻣﺘﺤﻨﻜﻢ‪ ،‬ﻓﺘﺮﻛﻪ ﻭﺍﻟﺘﻔﺖ ﺇﱃ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﺴﺄﻟﻪ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ :‬ﻭﻟﻴﺲ‬
‫ﻛﻤﺎ ﻳﻈﻨﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﻭﻟﺪ ﺯﻳﺎﺩ ﺑﻦ ﺃﺑﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﺗﺰﻭﺝ ﺃﺟﺪﺍﺩﻩ ﺃﻡ ﻭﻟ ٍﺪ ﻟﺰﻳﺎﺩٍ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﺍﻟﺰﻳﺎﺩﻱ‪ ،‬ﻗﺎﻝ ﺫﻟﻚ ﺃﲪﺪ ﺑﻦ‬
‫ﺃﰊ ﻃﺎﻫ ﹴﺮ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺑﻐﺪﺍﺩ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺮﻣﺎﺯﻱ‬

‫ﺃﺑﻮ ﻋﻠﻲﹴ‪ ،‬ﻫﻮ ﻣﻮﱃ ﻟﺒﲏ ﻫﺎﺷﻢﹴ‪ ،‬ﰒ ﻣﻮﱃ ﺁﻝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱﹴ‪ ،‬ﻭﺇﳕﺎ ﻧﺰﻝ ﺑﺎﻟﺒﺼﺮﺓ ﰲ ﺑﲏ‬
‫ﺣﺮﻣﺎ ﹴﺯ ﻓﻨﺴﺐ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺍﳊﺮﻣﺎﺯ ﻟﻘﺐ ﻭﺍﲰﻪ ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﲤﻴﻢ ﺑﻦ ﻣ ﹴﺮ ﺑﺎﻟﺒﺎﺩﻳﺔ‪ ،‬ﻧﺄ ﰒ ﻗﺪﻡ‬
‫ﺍﻟﺒﺼﺮﺓ ﻓﺄﻗﺎﻡ ﻬﺑﺎ‪.‬‬
‫ﺱ‬
‫ﻭﺣﺪﺙ ﺍﳌﱪﺩ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﺘﻮﺯﻱ ﻭﺍﳊﺮﻣﺎﺯﻱ ﻭﺍﳊﺮﻣﻲ ﻳﺄﺧﺬﻭﻥ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﻭﺃﰊ ﺯﻳ ٍﺪ ﺳﻌﻴﺪ ﺑﻦ ﺃﻭ ﹴ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ﻭﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻛﺎﻥ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺃﻛﱪ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻫﺆﻻﺀ ﰲ ﺍﻟﺴﻦ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺰﻳﺎﺩﻱ‬
‫ﻭﺍﳌﺎﺯﱐ ﻭﺍﻟﺮﻳﺎﺷﻲ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﻠﻐﻮﻱ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻣﺮﺍﺗﺐ ﺍﻟﻨﺤﻮﻳﲔ‪ :‬ﻛﺎﻥ ﺍﳊﺮﻣﺎﺯﻱ ﰲ ﻧﺎﺣﻴﺔ ﳘﺮﻭ‬
‫ﺑﻦ ﻣﺴﻌﺪﺓ‪ ،‬ﻓﺨﺮﺝ ﻋﻤﺮﻭ ﺇﱃ ﺍﻟﺸﺎﻡ ﻓﻘﺎﻝ ﺍﳊﺮﻣﺎﺯﻱ‪:‬‬
‫ﺃﻗﺎﻡ ﺑﺄﺭﺽ ﺍﻟﺸﺎﻡ ﻓﺎﺧﺘﻞ ﺟﺎﻧﱯ ‪ ...‬ﻭﻣﻄﻠﺒﻪ ﺑﺎﻟﺸﺎﻡ ﻏﲑ ﻗﺮﻳﺐ‬
‫ﺲ ﺑﻌﺠﻴﺐ‬‫ﺱ ‪ ...‬ﺃﻣﺎ ﻧﻘﺮ ﰲ ﻣﻔﻠ ﹴ‬
‫ﺲ ﺣﻠﻒ ﻧﻘﺮ ﹴ‬
‫ﻭﻻ ﺳﻴﻤﺎ ﻣﻦ ﻣﻔﻠ ﹴ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻌﻴﻨﺎﺀ ﻗﺎﻝ‪ :‬ﺍﻋﺘﻞ ﺍﳊﺮﻣﺎﺯﻱ ﻭﻛﺎﻥ ﻟﻪ ﺻﺪﻳﻖ ﻣﻦ ﺍﳍﺎﴰﻴﲔ‪ ،‬ﻓﻤﻞ ﻳﻌﺪﻩ ﻓﻜﺘﺐ ﺇﻟﻴﻪ‪:‬‬
‫ﻣﱴ ﺗﺸﻔﻴﻚ ﻭﺍﺟﺒﺔ ﺍﳊﻘﻮﻕ ‪ ...‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻘﺎﺀ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ؟‬
‫ﺇﺫﺍ ﻣﺎ ﱂ ﻳﻜﻦ ﺇﻻ ﺳﻼﻡ ‪ ...‬ﻓﻤﺎ ﻳﺮﺟﻮ ﺍﻟﺼﺪﻳﻖ ﻣﻦ ﺍﻟﺼﺪﻳﻖ؟‬
‫ﺥ ﺷﻘﻴﻖ‬
‫ﻣﺮﺿﺖ ﻭﱂ ﺗﻌﺪﱐ ﻋﻤﺮ ﺷﻬ ﹴﺮ ‪ ...‬ﻭﻟﻴﺲ ﺫﺍﻙ ﻓﻌﻞ ﺃ ﹴ‬
‫ﻭﻗﺎﻝ ﺍﳊﺮﻣﺎﺯﻱ ﻭﻛﺘﺐ ﻬﺑﺎ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻌﺘﱯ‪:‬‬
‫ﺑﻨﻔﺴﻲ ﺃﻧﺖ ﻗﺪ ﺟﺎﺀ ‪ ...‬ﻙ ﻣﺎ ﻋﻨﺪﻱ ﻣﻦ ﻛﺘﺒﻚ‬
‫ﻓﻼ ﺗﺒﻌﺪ ﻣﻦ ﺍﻹﻓﻀﺎ ‪ ...‬ﻝ ﻣﺎ ﻧﺮﺟﻮﻩ ﻣﻦ ﻗﺮﺑﻚ‬
‫ﻓﻤﺎ ﺯﻟﺖ ﺃﺧﺎ ﺟﻮ ٍﺩ ‪ ...‬ﻭﺇﻓﻀﺎ ﹴﻝ ﻋﻠﻰ ﺻﺤﺒﻚ‬
‫ﻭﺳﻞ ﻗﻠﺒﻚ ﻋﻤﺎ ﻝ ‪ ...‬ﻙ ﰲ ﻗﻠﱯ ﻣﻦ ﺣﺒﻚ‬
‫ﻓﻘﺪ ﺃﺧﱪﱐ ﺍﻟﻘﻠﺐ ‪ ...‬ﲟﺎ ﻗﺪ ﺣﻞ ﰲ ﻗﻠﺒﻚ‬
‫ﺽ ﺑﻚ‬‫ﻓﻬﺎ ﺇﱐ ﻟﻚ ﺍﻟﺮﺍﺿﻲ ‪ ...‬ﻭﻫﺎ ﺇﱐ ﻟﺮﺍ ﹴ‬
‫ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﳍﺎﴰﻴﲔ ﻗﺪ ﻭﻋﺪ ﺍﳊﺮﻣﺎﺯﻱ ﻭﻋﺪﹰﺍ ﻓﺄﺧﺮﻩ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ‪:‬‬
‫ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﻗﺪ ﺻﺪﻗﻮﺍ ﻭﻣﺎﻧﻮﺍ ‪ ...‬ﻭﻭﻋﺪﻙ ﻛﻠﻪ ﺧﻠﻒ ﻭﻣﲔ‬
‫ﻭﻋﺪﺕ ﻓﻤﺎ ﻭﻓﻴﺖ ﻟﻨﺎ ﺑﻮﻋ ٍﺪ ‪ ...‬ﻭﻣﻮﻋﻮﺩ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ ﺩﻳﻦ‬
‫ﺃﻻ ﻳﺎ ﻟﻴﺘﲏ ﺍﺳﺘﺒﻘﻴﺖ ﻭﺟﻬﻲ ‪ ...‬ﻓﺈﻥ ﺑﻘﺎﺀ ﻭﺟﻪ ﺍﳊﺮ ﺯﻳﻦ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﳌﺪﺍﺋﲏ ﺍﻟﻨﺤﻮﻱ‬

‫ﺙ ﺑﻘﲔ ﻣﻦ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﻴ ٍﺪ ﺍﳊﺒﺎﻝ‪ :‬ﻣﺎﺕ ﻟﺜﻼ ٍ‬
‫ﻼ ﲣﺮﺝ ﺑﻪ ﲨﺎﻋﺔ ﻭﺍﻓﺮﺓ ﰲ ﺍﻟﻌﺪﺩﺩ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﻓﺎﺿ ﹰ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﻭﻳﻘﺎﻝ ﻋﻤﺎﺭ‬

‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳌﺼﺤﺢ‪ ،‬ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﻟﺘﻴﻤﻲ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﲰﻊ ﺃﺑﺎ ﺑﻜ ﹴﺮ ﻋﺒﺪ ﺍﷲ ﺍﳉﻨﺎﱐ‪ ،‬ﻭﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺍﳊﺪﻳﺪ‪ .‬ﻭﺃﺑﺎ‬
‫ﻧﺼ ﹴﺮ ﺣﺪﻳﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺮﻣﺎﱐ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻜﺘﺎﱐ‪ ،‬ﻭﳒﺎﺀ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻨﺴﻴﺐ‪ ،‬ﻭﺳﺌﻞ‬
‫ﺐ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ .‬ﺫﻛﺮ ﺫﻟﻚ ﻛﻠﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ‬
‫ﻋﻨﻪ ﻓﻘﺎﻝ‪ :‬ﺛﻘﺔ‪ .‬ﻭﻣﺎﺕ ﻟﺴﺒ ﹴﻊ ﺑﻘﲔ ﻣﻦ ﺭﺟ ﹴ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻘﻠﺔ‬

‫ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻘﻠﺔ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻣﻘﻠﺔ ﺍﺳﻢ ﺃ ﹴﻡ ﳍﻢ ﻛﺎﻥ ﺃﺑﻮﻫﺎ ﻳﺮﻗﺼﻬﺎ‪ .‬ﻓﻴﻘﻮﻝ ﻳﺎ ﻣﻘﻠﺔ ﺃﺑﻴﻬﺎ ﻓﻐﻠﺐ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻫﻮ ﺃﺧﻮ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﻋﻠ ﹴﻲ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲﹴ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﺮﻭﻑ ﲜﻮﺩﺓ ﺍﳋﻂ ﺍﻟﺬﻱ ﻳﻀﺮﺏ ﺑﻪ‬
‫ﺍﳌﺜﻞ‪ .‬ﻛﺎﻥ ﺍﻟﻮﺯﻳﺮ ﺃﻭﺣﺪ ﺍﻟﺪﻧﻴﺎ ﰲ ﻛﺘﺒﻪ ﻓﻠﻢ ﺍﻟﺮﻗﺎﻉ ﻭﺍﻟﺘﻮﻗﻴﻌﺎﺕ‪ ،‬ﻻ ﻳﻨﺎﺯﻋﻪ ﰲ ﺫﻟﻚ ﻣﻨﺎﺯﻉ‪ ،‬ﻭﻻ ﻳﺴﻤﻮ ﺇﱃ‬
‫ﻣﺴﺎﻣﺎﺗﻪ ﺫﻭ ﻓﻀ ﹴﻞ ﺑﺎﺭﻉﹴ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻫﺬﺍ ﺃﻛﺘﺐ ﻣﻦ ﺃﺧﻴﻪ ﰲ ﻗﻠﻢ ﺍﻟﺪﻓﺎﺗﺮ ﻭﺍﻟﻨﺴﺦ‪ ،‬ﻣﺴﻠﻤﹰﺎ ﻟﻪ ﻓﻀﻠﺘﻪ‬
‫ﻏﲑ ﻣﻔﺎﺿ ﹴﻞ ﰲ ﻛﺘﺒﺘﻪ‪ .‬ﻭﻣﻮﻟﺪ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﰲ ﺳﻠﺦ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﲦﺎﻥ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺷﻬﺮ ﺭﺑﻴ ﹴﻊ‬
‫ﺍﻵﺧﺮ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﻭﻣﺎﺕ ﺃﺑﻮﻩ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﰲ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬
‫ﻭﻟﻪ ﻳﻮﻡ ﻣﺎﺕ ﺳﺒﻊ ﻭﺳﺘﻮﻥ ﺳﻨ ﹰﺔ ﻭﺃﺷﻬﺮ‪ .‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺍﺑﻨﻪ ﺃﺑﻮ ﻋﻠ ﹴﻲ‪.‬‬
‫ﻭﻷﺧﻴﻪ ﺃﰊ ﻋﻠﻲ ﺗﺮﲨﺔ ﰲ ﺑﺎﺑﻪ ﻣﻔﺮﺩﺓ‪ ،‬ﳌﺎ ﺍﺷﺘﺮﻃﻨﺎ ﰲ ﺫﻛﺮ ﺃﺭﺑﺎﺏ ﺍﳋﻄﻮﻁ ﺍﳌﻨﺴﻮﺑﺔ ﻭﻛﺎﻥ ﺃﺑﻮﳘﺎ ﺍﳌﻠﻘﺐ ﲟﻘﻠﺔ‬
‫ﺃﻳﻀﹰﺎ ﻛﺎﺗﺒﹰﺎ ﻣﻠﻴﺢ ﺍﳋﻂ‪ .‬ﻭﻗﺪ ﻛﺘﺐ ﰲ ﺯﻣﺎﻬﻧﻤﺎ ﻭﺑﻌﺪﳘﺎ‪ ،‬ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻠﻬﻤﺎ ﻭﻭﻟﺪﲬﺎ ﻭﱂ ﻳﻘﺎﺭﺑﻮﳘﺎ ﻭﺇﳕﺎ ﻳﻨﺪﺭ‬
‫ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺍﳊﺮﻑ ﺑﻌﺪ ﺍﳊﺮﻑ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺑﻌﺪ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻟﻜﻤﺎﻝ ﻷﰊ ﻋﻠ ﹴﻲ ﻭﺃﰊ ﻋﺒﺪ ﺍﷲ ﺃﺧﻴﻪ‪.‬‬
‫ﻓﻤﻤﻦ ﻛﺘﺐ ﻣﻦ ﺃﻭﻻﺩﳘﺎ‪ :‬ﺃﺑﻮ ﳏﻤ ٍﺪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺍﺑﻨﺎ ﺃﰊ ﻋﻠﻲﹴ‪ ،‬ﻭﺃﺑﻮ ﺃﲪﺪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ‪،‬‬
‫ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﻋﻠﻲ ﺑﻦ ﺃﺑﻮ ﻋﻠﻲﹴ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻘﻠﺔ‪ .‬ﻭﻣﺎﺕ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﺎﻟﻔﺎﰿ‬
‫ﺲ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬
‫ﺖ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻭﺍﻟﺴﻜﺘﺔ‪ ،‬ﰲ ﺳﻨﺔ ﺳ ٍ‬
‫ﺣﺪﺙ ﺍﺑﻦ ﻧﺼ ﹴﺮ ﻗﺎﻝ‪ :‬ﻭﺟﺪﺕ ﲞﻂ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻘﻠﺔ ﻋﻠﻰ ﻇﻬﺮ ﺟﺰﺀٍ‪ ،‬ﻭﻏﻨﺘﲏ ﺍﺑﻨﺔ ﺍﳊﻔﺎﺭ‪:‬‬
‫ﺇﱃ ﺳﺎﻣﻊ ﺍﻷﺻﻮﺍﺕ ﻣﻦ ﺃﺑﻌﺪ ﺍﳌﺴﺮﻯ ‪ ...‬ﺷﻜﻮﺕ ﺍﻟﺬﻱ ﺃﻟﻘﺎﻩ ﻣﻦ ﺃﱂ ﺍﻟﺬﻛﺮﻯ‬
‫ﻓﻴﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ﻭﺍﻷﻣﺎﱐ ﺿﻠﺔ ‪ ...‬ﺃﻳﺸﻌﺮ ﰊ ﻣﻦ ﺑﺖ ﺃﺭﻋﻰ ﻟﻪ ﺍﻟﺸﻌﺮﻯ؟‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻧﺼ ﹴﺮ‪ :‬ﻓﻘﻠﺖ ﻛﻔﻰ ﺍﺑﻨﺔ ﺍﳊﻔﺎﺭ ﻫﺬﺍ ﺍﻟﺼﻮﺕ ﺃﻥ ﻳﺬﻛﺮﻫﺎ ﻭﻳﻜﺘﺒﻬﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻘﻠﺔ ﲞﻄﻪ‪ .‬ﻭﺣﺪﺙ‬
‫ﺃﺑﻮ ﻧﺼ ﹴﺮ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﺮﻗﻲ ﻣﻨﺞ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﰲ ﺻﺤﺒﺔ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﰲ ﻏﺪﺍﺓ‬
‫ﺍﳌﺼﻴﺒﺔ ﺍﳌﻌﺮﻭﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻗﺪ ﺍﻧﻜﺴﺮ ﻳﻮﻣﺌ ٍﺬ ﻛﺴﺮﹰﺓ ﻗﺒﻴﺤﺔﹰ‪ ،‬ﻭﳒﺎ ﲝﺸﺎﺷﺘﻪ ﺑﻌﺪ ﺃﻥ ﻗﺘﻠﺖ ﻋﺴﺎﻛﺮﻩ‬
‫ﻗﺎﻝ‪ :‬ﻓﺴﻤﻌﺖ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻳﻘﻮﻝ ﻭﻗﺪ ﻋﺎﺩ ﺇﱃ ﺣﻠﺐ‪ :‬ﻫﻠﻚ ﻣﲏ ﻣﻦ ﻋﺮﺽ ﻣﺎ ﻛﺎﻥ ﰲ ﺻﺤﺒﱵ ﲬﺴﺔ ﺁﻻﻑ‬
‫ﻭﺭﻗٍﺔ ﲞﻂ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﻣﻘﻠﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺎﺳﺘﻌﻈﻤﺖ ﺫﻟﻚ ﻭﺳﺄﻟﺖ ﺑﻌﺾ ﺷﻴﻮﺥ ﺧﺪﻣﻪ ﺍﳋﺎﺻﺔ ﻋﻦ ﺫﻟﻚ‪ .‬ﻓﻘﺎﻝ ﱄ‪:‬‬
‫ﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﺑﲏ ﲪﺪﺍﻥ ﺳﻨﲔ ﻛﺜﲑ ﹰﺓ ﻳﻘﻮﻣﻮﻥ ﺑﺄﻣﺮﻩ ﺃﺣﺴﻦ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﺰﻝ ﰲ ﺩﺍ ﹴﺭ ﻗﻮﺭﺍﺀ‬
‫ﺣﺴﻨﺔٍ‪ ،‬ﻭﻓﻴﻬﺎ ﻓﺮﺵ ﺗﺸﺎﻛﻠﻬﺎ ﻭﳎﻠﺲ ﺩﺳﺖ‪ ،‬ﻭﻟﻪ ﺷﻲﺀ ﻟﻠﻨﺴﺦ ﻭﺣﻮﺽ ﻓﻴﻪ ﳏﺎﺑﺮ ﻭﺃﻗﻼﻡ‪ ،‬ﻓﻴﻘﻮﻡ ﻭﻳﺘﻤﺸﻰ ﰲ‬
‫ﺍﻟﺪﺍﺭ ﺇﺫﺍ ﺿﺎﻕ ﺻﺪﺭﻩ‪ ،‬ﰒ ﻳﻌﻮﺩ ﻓﻴﺠﻠﺲ ﰲ ﺑﻌﺾ ﺗﻠﻚ ﺍﺠﻤﻟﺎﻟﺲ ﻭﻳﻨﺴﺦ ﻣﺎ ﳜﻒ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻳﻨﻬﺾ ﻭﻳﻄﻮﻑ ﻋﻠﻰ‬
‫ﺲ ﺁﺧﺮ ﻭﻳﻨﺴﺦ ﺃﻭﺭﺍﻗﹰﺎ ﺃﺧﺮ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺎﺟﺘﻤﻊ ﰲ ﺧﺰﺍﺋﻨﻬﻢ ﻣﻦ ﺧﻄﻪ ﻣﺎ ﻻ‬
‫ﺟﻮﺍﻧﺐ ﺍﻟﺒﺴﺘﺎﻥ‪ ،‬ﰒ ﳚﻠﺲ ﰲ ﳎﻠ ﹴ‬
‫ﳛﺼﻰ‪.‬‬
‫ﻭﺟﺪﺕ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻋﻦ ﺑﻌﻀﻬﻢ ﻗﺎﻝ‪ :‬ﺣﻀﺮﺕ ﳎﻠﺲ ﺃﰊ ﻋﻠ ﹴﻲ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻘﻠﺔ ﰲ ﺃﻳﺎﻡ ﻭﺯﺍﺭﺗﻪ‬
‫ﻭﻗﺪ ﻋﺮﺿﺖ ﻋﻠﻴﻪ ﺭﻗﺎﻉ‪ ،‬ﻭﺗﻮﻗﻴﻌﺎﺕ ﻭﺗﺴﺒﻴﺒﺎﺕ ﻗﺪ ﺭﺩ ﻋﻠﻴﻬﺎ ﲞﻄﻪ ﺃﺧﻮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﰒ ﺭﻓﻌﺖ ﺇﱃ ﺃﰊ ﻋﻠ ﹴﻲ‬
‫ﻓﻜﺎﻥ ﻳﻨﻈﺮ ﻓﻴﻬﺎ ﻭﳝﻀﻴﻬﺎ ﻭﻗﺪ ﻋﺮﻑ ﺻﻮﺭﻬﺗﺎ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺣﺎﺿﺮﺍﹰ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻨﻬﺎ ﺍﻟﺘﻔﺖ ﺇﻟﻴﻪ ﻓﻘﺎﻝ‪ :‬ﻳﺎ‬
‫ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻗﺪ ﺧﻔﻔﺖ ﻋﻨﺎ ﺣﱴ ﺃﺛﻘﻠﺖ‪ ،‬ﻭﺧﺸﻴﻨﺎ ﺃﻥ ﻧﺜﻘﻞ ﻋﻠﻴﻚ‪ ،‬ﻓﺄﺭﺡ ﻧﻔﺴﻚ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻌﺐ‪ .‬ﻓﻀﺤﻚ ﺃﺑﻮ‬
‫ﻋﺒﺪ ﺍﷲ ﻭﻗﺎﻝ‪ :‬ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺛﺎﺑﺖ ﺑﻦ ﺳﻨﺎ ٍﻥ‪ :‬ﳌﺎ ﻭﱄ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﻣﻘﻠﺔ ﺍﻟﻮﺯﺍﺭﺓ ﻟﻠﻤﻘﺘﺪﺭ ﰲ ﺳﻨﺔ ﺳﺖ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻗﻠﺪ ﺃﺧﺎﻩ ﺃﺑﺎ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠ ﹴﻲ ﺩﻳﻮﺍﻥ ﺍﻟﻀﻴﺎﻉ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﺩﻳﻮﺍﻥ ﺍﻟﻀﻴﺎﻉ ﺍﳌﺴﺘﺤﺪﺛﺔ‪ ،‬ﻭﺩﻳﻮﺍﻥ ﺍﻟﺪﺍﺭ ﺍﻟﺼﻐﲑﺓ‪ .‬ﻭﺻﻮﺩﺭ‬
‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﰲ ﺃﻳﺎﻡ ﺍﻟﻘﺎﻫﺮ ﻋﻠﻰ ﲬﺴﲔ ﺃﻟﻒ ﺩﻳﻨﺎ ﹴﺭ ﺑﻌﺪ ﺃﻥ ﺣﻠﻒ ﺃﻧﻪ ﻻ ﳝﻠﻚ ﺇﻻ ﺑﺴﺎﺗﲔ ﻭﻣﺎ ﻭﺭﺛﻪ ﻣﻦ ﺯﻭﺟﺘﻪ‪،‬‬
‫ﻭﻗﻴﻤﺔ ﺍﳉﻤﻴﻊ ﳓﻮ ﻣﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫ ﹴﻢ‪.‬‬

‫ﺍﳊﺴﻨﱭ ﻳﺰﺩﺍﺩ ﺑﻦ ﻫﺮﻣﺰ‬

‫ﺍﺑﻦ ﺷﺎﻫﻮﻩ‪ ،‬ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻷﻫﻮﺍﺯﻱ ﺍﳌﻘﺮﺉ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳌﺸﻬﻮﺭﺓ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﻗﺪﻡ ﺩﻣﺸﻖ ﰲ ﺫﻱ‬
‫ﺕ ﻛﺜﲑ ٍﺓ ﻭﺃﻗﺮﺃﻩ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﺍﳊﺠﺔ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ ﻭﺳﻜﻨﻬﺎ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺑﺮﻭﺍﻳﺎ ٍ‬
‫ﺺ ﺍﻟﻜﺘﺎﱐ‪ ،‬ﻭﺍﳌﻌﺎﻓﺎ ﺑﻦ ﺯﻛﺮﻳﺎ ﺑﻦ ﻃﺮﺍﺭﹴ‪ ،‬ﻭﺭﻭﻯ‬
‫ﻭﺣﺪﺙ ﻋﻦ ﺧﻠ ﹴﻖ ﻛﺜﲑﹴ‪ ،‬ﻣﻨﻬﻢ ﻧﺼﺮ ﺑﻦ ﺃﲪﺪ ﺍﳌﺮﺟﻲ‪ ،‬ﻭﺃﺑﻮ ﺣﻔ ﹴ‬
‫ﻋﻨﻪ ﺍﳋﻄﻴﺐ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺛﺎﺑﺖ ﻭﻏﲑﻩ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﻃﺎﻫﺮ ﺑﻦ ﺍﳊﻨﺎﺋﻲ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻷﻫﻮﺍﺯﻱ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺯﺭﻋﺔ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﺳﻌﻴ ٍﺪ ﺍﻟﻘﺸﲑﻱ‪ ،‬ﺣﺪﺛﲏ ﺟﺪﻱ ﻷﻣﻲ ﺍﳊﺴﻦ ﺑﻦ ﺳﻌﻴﺪٍ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﳊﺴﲔ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺪﻗﻴﻘﻲ‪،‬‬
‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺯﻳ ٍﺪ ﲪﺎﺩ ﺑﻦ ﺩﻟﻴ ﹴﻞ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻋﻦ ﻗﻴﺲ ﺑﻦ ﻣﺴﻠﻢﹴ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﺎﺑﻂٍ‪ ،‬ﻋﻦ ﺃﰊ‬
‫ﺃﻣﺎﻣﺔ ﺍﻟﺒﺎﻫﻠﻲ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﺸﻴﺔ ﻋﺮﻓﺔ ﻫﺒﻂ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﱃ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻄﻠﻊ ﺇﱃ ﺃﻫﻞ ﺍﳌﻮﻗﻒ ﻓﻴﻘﻮﻝ‪ :‬ﻣﺮﺣﺒﹰﺎ ﺑﺰﻭﺍﺭﻱ ﺍﻟﻮﺍﻓﺪﻳﻦ ﺇﱃ ﺑﻴﱵ‪ ،‬ﻭﻋﺰﰐ ﻷﻧﺰﻟﻦ ﺇﻟﻴﻜﻢ‪،‬‬
‫ﻭﻷﺳﺎﻭﻱ ﻣﻨﺰﻟﻜﻢ ﺑﻨﻔﺴﻲ‪ ،‬ﻓﻴﻨﺰﻝ ﺇﱃ ﻋﺮﻓﺔ ﻓﻴﻌﻤﻤﻪ ﲟﻐﻔﺮﺗﻪ‪ ،‬ﻭﻳﻌﻄﻴﻬﻢ ﻣﺎ ﻳﺴﺄﻟﻮﻥ ﺇﻻ ﺍﳌﻈﺎﱂ ﻭﻳﻘﻮﻝ‪ :‬ﻳﺎ‬
‫ﻣﻼﺋﻜﱵ‪ ،‬ﻟﻨﺸﻬﺪﻛﻢ ﺃﱐ ﻗﺪ ﻏﻔﺮﺕ ﳍﻢ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺇﱃ ﺃﻥ ﺗﻐﻴﺐ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻳﻜﻮﻥ ﺃﻣﺎﻣﻬﻢ ﺇﱃ ﺍﳌﺰﺩﻟﻔﺔ‪،‬‬
‫ﻭﻻ ﻳﻌﺮﺝ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﺳﻔﺮ ﺍﻟﺼﺒﺢ ﻭﻭﻗﻔﻮﺍ ﻋﻨﺪ ﺍﳌﺸﻌﺮ ﺍﳊﺮﺍﻡ ﻏﻔﺮ ﳍﻢ ﺣﱴ ﺍﳌﻈﺎﱂ‪ ،‬ﰒ ﻳﻌﺮﺝ‬
‫ﺏ‬
‫ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﻣﲎ " ‪ .‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻣﻨﻜﺮ‪ ،‬ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﻏﲑ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺍﺠﻤﻟﻬﻮﻟﲔ‪ .‬ﻭﻟﻸﻫﻮﺍﺯﻱ ﺃﻣﺜﺎﻟﻪ ﰲ ﻛﺘﺎ ﹴ‬
‫ﲨﻌﻪ ﰲ ﺍﻟﺼﻔﺎﺕ ﲰﺎﻩ ﻛﺘﺎﺏ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﰲ ﺷﺮﺡ ﻋﻘﻮﺩ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﺃﻭﺩﻋﻪ ﺃﺣﺎﺩﻳﺚ ﻣﻨﻜﺮﺓ‪ ،‬ﻛﺤﺪﻳﺚ‪ " :‬ﺇﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﳌﺎ ﺃﺭﺍﺩ ﺃﻥ ﳜﻠﻖ ﻧﻔﺴﻪ ﺧﻠﻖ ﺍﳋﻴﻞ ﻓﺄﺟﺮﺍﻫﺎ ﺣﱴ ﻋﺮﻗﺖ‪ ،‬ﰒ ﺧﻠﻖ ﻧﻔﺴﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺮﻕ " ﳑﺎ ﻻ ﳚﻮﺯ ﺃﻥ‬
‫ﻳﺮﻭﻯ ﻭﻻ ﳛﻞ ﺃﻥ ﻳﻌﺘﻘﺪ‪ ،‬ﻭﻛﺎﻥ ﻣﺬﻫﺒﻪ ﻣﺬﻫﺐ ﺍﻟﺴﺎﳌﻴﺔ‪ ،‬ﻳﻘﻮﻝ ﺑﺎﻟﻈﺎﻫﺮ‪ ،‬ﻭﻳﺘﻤﺴﻚ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﺍﻟﱵ‬
‫ﺗﻘﻮﻱ ﻟﻪ ﺭﺃﻳﻪ‪ ،‬ﻭﺣﺪﻳﺚ ﺇﺟﺮﺍﺀ ﺍﳋﻴﻞ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﺿﻌﻪ ﺑﻌﺾ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻟﻴﺸﻨﻊ ﻬﺑﻌﻠﻰ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﰲ‬
‫ﻼ‪ .‬ﻗﺎﻝ ﺍﻷﻫﻮﺍﺯﻱ‪:‬‬
‫ﺭﻭﺍﻳﺎﻬﺗﻢ ﺍﳌﺴﺘﺤﻴﻠﺔ‪ ،‬ﻓﻴﻘﺒﻠﻪ ﺑﻌﺾ ﻣﻦ ﻻ ﻋﻘﻞ ﻟﻪ ﻭﻳﺮﺍﻩ‪ ،‬ﻭﻫﻮ ﳑﺎ ﻳﻘﻄﻊ ﺑﺒﻄﻼﻧﻪ ﺷﺮﻋﹰﺎ ﻭﻋﻘ ﹰ‬
‫ﺖ ﻭﺃﺭﺑﻌﲔ‬
‫ﻭﻟﺪﺕ ﰲ ﺳﺎﺑﻊ ﻋﺸﺮ ﻣﻦ ﺍﶈﺮﻡ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﻭﻣﺎﺕ ﰲ ﺭﺍﺑﻊ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﺳ ٍ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﳛﻜﻲ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﳌﺎ ﻇﻬﺮ ﻣﻦ ﺍﻷﻫﻮﺍﺯﻱ‬
‫ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻬﺗﻢ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺴﺎﺭ ﺭﺷﺎﺀ ﺑﻦ ﻧﻈﻴﻒ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻭﺍﺑﻦ‬
‫ﺍﻟﻘﻤﺎﺡ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻟﻜﺸﻒ ﻣﺎ ﻭﻗﻊ ﰲ ﻧﻔﻮﺳﻬﻢ ﻣﻨﻪ‪ ،‬ﻭﻭﺻﻠﻮﺍ ﺇﱃ ﺑﻐﺪﺍﺩ ﻭﻗﺮﺅﻭﺍ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺬﻳﻦ‬
‫ﺭﻭﻯ ﻋﻨﻬﻢ ﺍﻷﻫﻮﺍﺯﻱ‪ ،‬ﻭﺟﺎﺀﻭﺍ ﺑﺎﻹﺟﺎﺯﺍﺕ ﻋﻨﻬﻢ ﻭﲞﻄﻮﻃﻬﻢ‪ ،‬ﻓﻤﻀﻰ ﺍﳍﻮﺍﺯﻱ ﺇﻟﻴﻬﻢ ﻭﺳﺄﳍﻢ ﺃﻥ ﻳﺮﻭﻩ ﺗﻠﻚ‬
‫ﺍﳋﻄﻮﻁ ﺍﻟﱵ ﻣﻌﻬﻢ‪ ،‬ﻓﻔﻌﻠﻮﺍ ﻭﺩﻓﻌﻮﻫﺎ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﺧﺬﻫﺎ ﻭﻏﲑ ﺃﲰﺎﺀ ﻣﻦ ﲰﻰ ﻟﻴﺴﺘﺮ ﺩﻋﻮﺍﻩ ﻓﻌﺎﺩﺕ ﻋﻠﻴﻪ ﺑﺮﻛﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﻠﻢ ﻳﻔﺘﻀﺢ‪ .‬ﻭﺑﻠﻐﲏ ﺃﻬﻧﻢ ﺳﺎﻟﻮﺍ ﻋﻨﻪ ﺑﻌﺾ ﺍﳌﻘﺮﺋﲔ ﺍﻟﺬﻱ ﺫﻛﺮ ﺃﻧﻪ ﻗﺮﺃ ﻋﻠﻴﻬﻢ ﻭﺣﻜﻮﻩ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ‬
‫ﺍﻟﺬﻱ ﺗﺬﻛﺮﻭﻧﻪ ﻗﺪ ﻗﺮﺃ ﻋﻠﻲ ﺟﺰﺀﹰﺍ ﺃﻭ ﳓﻮﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺣﺪﺛﲏ ﺃﰊ ﻗﺎﻝ‪ :‬ﻋﺎﺗﺒﺖ ﺃﻭ ﻋﻮﺗﺐ ﺃﺑﻮ ﻃﺎﻫ ﹴﺮ ﺍﻟﻮﺍﺳﻄﻲ‬
‫ﻑ ﻭﺍﺣ ٍﺪ‪ .‬ﻗﺎﻝ ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﻃﺎﻫ ﹴﺮ‬
‫ﺍﳌﻘﺮﺉ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﻷﻫﻮﺍﺯﻱ ﻓﻘﺎﻝ‪ :‬ﺃﻗﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻢ ﻭﻻ ﺃﺻﺪﻗﻪ ﰲ ﺣﺮ ٍ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﻠﻴﺤﻲ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺭﺷﺎﺀ ﺑﻦ ﻧﻈﻴﻒ ﰲ ﺩﺍﺭﻩ ﻋﻠﻰ ﺑﺎﺏ ﺍﳉﺎﻣﻊ‪ - ،‬ﻭﻟﻪ ﻃﺎﻗﺔ‬
‫ﺇﱃ ﺍﻟﻄﺮﻳﻖ ‪ -‬ﻓﺎﻃﻠﻊ ﻓﻴﻬﺎ ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﻋﱪ ﺭﺟﻞ ﻛﺬﺍﺏ‪ ،‬ﻓﺎﻃﻠﻌﺖ ﻓﻮﺟﺪﺕ ﺍﻷﻫﻮﺍﺯﻱ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻛﻔﺎﱐ‬
‫ﻗﺎﻝ ﻟﻨﺎ ﺍﻟﻜﺘﺎﱐ‪ :‬ﻛﺎﻥ ﺍﻷﻫﻮﺍﺯﻱ ﻣﻜﺜﺮﹰﺍ ﻣﻦ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺻﻨﻒ ﺍﻟﻜﺜﲑ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻟﺘﺼﻨﻴﻒ‪،‬‬
‫ﻭﲨﻊ ﰲ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﰲ ﺃﺳﺎﻧﻴﺪ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻏﺮﺍﺋﺐ ﻛﺎﻥ ﻳﺬﻛﺮ ﰲ ﻣﺼﻨﻔﺎﺗﻪ ﺃﻧﻪ ﺃﺧﺬﻫﺎ ﺭﻭﺍﻳﹰﺔ ﻭﺗﻼﻭﺓﹰ‪ ،‬ﻭﺃﻥ‬
‫ﺳﻴﻮﺧﻪ ﺃﺧﺬﻭﻫﺎ ﺭﻭﺍﻳ ﹰﺔ ﻭﺗﻼﻭ ﹰﺓ‪ .‬ﻭﳌﺎ ﺗﻮﰲ ﻛﺎﻧﺖ ﻟﻪ ﺟﻨﺎﺯﺓ ﻋﻈﻴﻤﺔ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺑﺮﻛﺔ ﺑﻦ ﻋﺒﻴﺪﺓ‬

‫ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳌﻘﺮﺉ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻔﺮﺿﻲ‪ ،‬ﻣﻦ ﺳﺎﻛﲏ ﺍﻟﻜﺮﺥ ﺑﺪﺭﺏ ﺭﺑﺎﺡﹴ‪ ،‬ﻣﺎﺕ ﰲ ﺛﺎﻣﻦ ﻋﺸﺮ ﺷﻮﺍﻝ ﺳﻨﺔ ﺍﺛﻨﺘﲔ‬
‫ﻼ ﻗﺎﺭﺋﹰﺎ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﻓﺮﺿﻴﹰﺎ‪ .‬ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺑﻨﺖ‬
‫ﻭﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ .‬ﻭﻛﺎﻥ ﻓﺎﺿ ﹰ‬
‫ﺍﻟﺸﻴﺦ‪ ،‬ﻭﺑﺎﻟﻜﻮﻓﺔ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﺃﰊ ﺍﻟﺴﻌﺎﺩﺍﺕ ﺑﻦ ﺍﻟﺸﺠﺮﻱ‪ ،‬ﻭﻻﺯﻣﻪ ﺣﱴ‬
‫ﺑﺮﻉ ﰲ ﻓﻨﻪ‪ ،‬ﻭﺗﺼﺪﺭ ﻣﺪ ﹰﺓ ﻃﻮﻳﻠ ﹰﺔ ﻹﻗﺮﺍﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﺃﻧﺸﺪ ﻟﻪ ﺍﻟﻌﻤﺎﺩ ﰲ ﺍﳋﺮﻳﺪﺓ ﺷﻌﺮﹰﺍ‬
‫ﻗﺎﻟﻪ ﰲ ﺍﳌﺴﺘﻀﻲﺀ ﺑﺄﻣﺮ ﺍﷲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﻒ ﻋﻤﺖ ﻧﻮﺍﻓﻠﻪ ‪ ...‬ﻭﻃﺒﻖ ﺍﻷﺭﺽ ﺑﻌﺪ ﺍﶈﻞ ﻧﺎﺋﻠﻪ‬ ‫ﻳﺎ ﺧﲑ ﻣﺴﺘﺨﻠ ٍ‬
‫ﺃﺣﻴﺖ ﻟﻨﺎ ﺳﲑﺓ ﺍﳌﻬﺪﻱ ﺳﲑﺗﻪ ‪ ...‬ﻋﺪ ﹰﻻ ﻭﺑﺬ ﹰﻻ ﻓﻤﺎ ﲢﺼﻰ ﻓﻮﺍﺿﻠﻪ‬
‫ﺇﻣﺎﻡ ﺣ ﹴﻖ ﺑﻌﻬﺪ ﺍﷲ ﳏﺘﻔﻆ ‪ ...‬ﻭﻛﻞ ﺷﻲ ٍﺀ ﺣﻮﺍﻩ ﻓﻬﻮ ﺑﺎﺫﻟﻪ‬
‫ﺧﲑ ﺍﳋﻼﺋﻖ ﺃﺿﺤﻰ ﻻ ﻳﻨﺎﺯﻋﻪ ‪ ...‬ﻣﻨﻬﻢ ﺇﻣﺎﻡ ﻭﺇﻥ ﺟﻠﺖ ﺃﻭﺍﺋﻠﻪ‬
 ‫ﻓﺎﳌﺼﻄﻔﻰ ﺟﺎﺀ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻣﺎ ‪ ...‬ﻓﻴﻬﻢ ﻋﻠﻰ ﻓﻀﻠﻬﻢ ﺧﻠﻖ ﻳﻌﺎﺩﻟﻪ‬
‫ﻭﻟﻪ ﰲ ﺍﳌﺴﺘﻀﻲﺀ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻫﺬﻩ ﺩﻭﻟﺔ ﲣﲑﻫﺎ ﺍﻟﻞ ‪ ...‬ﻩ ﻓﺪﺍﻣﺖ ﻟﻨﺎ ﺳﺠﻴﺲ ﺍﻟﻠﻴﺎﱄ‬
‫ﺩﻭﻧﺔ ﺭﻭﺿﺔ ﺭﺑﺎﻫﺎ ﻭﺟﺎﺩﺕ ‪ ...‬ﻣﻦ ﳍﺎﻫﺎ ﺑﻮﺍﺑ ﹴﻞ ﻣﺘﻮﺍﱄ‬
‫ﻭﺍﺳﺘﻌﺎﺩﺕ ﺻﻌﺐ ﺍﳌﻘﺎﺩﺓ ﺑﺎﻟﻌﺪ ‪ ...‬ﻝ ﻭﺩﺍﻧﺖ ﳍﺎ ﻗﻠﻮﺏ ﺍﻟﺮﺟﺎﻝ‬
‫ﻭﺃﺿﺎﺀﺕ ﺑﺎﳌﺴﺘﻀﻲﺀ ﺑﺄﻣﺮ ﺍﻟﻞ ‪ ...‬ﻩ ﻻ ﺯﺍﻝ ﻣﻠﻜﻪ ﰲ ﺍﺗﺼﺎﻝ‬
‫ﻣﻠﻚ ﻋﻢ ﺑﺮﻩ ﻛﻞ ﺑ ﹴﺮ ‪ ...‬ﻭﺃﺑﺎﺡ ﺍﻵﻣﺎﻝ ﰲ ﺍﻷﺣﻮﺍﻝ‬
‫ﻭﺃﻏﺎﺙ ﺍﻷﻧﺎﻡ ﻣﻨﻪ ﺳﺠﺎﻝ ‪ ...‬ﺑﻌﺪ ﺇﳏﺎﳍﻢ ﻋﻘﻴﺐ ﺳﺠﺎﻝ‬
‫ﻃﺒﻖ ﺍﻷﺭﺽ ﻣﻨﻬﻢ ﻓﻀﻞ ﻋﺪ ﹴﻝ ‪ ...‬ﻭﻛﻔﺎﻫﺎ ﺑﻮﺍﺋﻖ ﺍﻟﺰﻟﺰﺍﻝ‬
‫ﺟﻌﻞ ﺍﷲ ﻭﺩﻛﻢ ﻳﺎ ﻧﱯ ﺍﻟﻌﺐ ‪ ...‬ﺑﺎﺱ ﻓﺮﺿﹰﺎ ﻣﻦ ﺃﺷﺮﻑ ﺍﻷﻋﻤﺎﻝ‬
‫ﻭﻋﻠﻴﻜﻢ ﺻﻼﺗﻨﺎﰲ ﺍﻟﺘﺤﻴﺎ ‪ ...‬ﺕ ﺗﻮﺍﱃ ﻷﻧﻜﻢ ﺧﲑﺁﻝ‬
‫ﻳﺎ ﺑﲏ ﻋﻢ ﺃﲪﺪ ﻃﺎﺏ ﳏﻴﺎ ‪ ...‬ﻛﻢ ﻭﻣﻦ ﻗﺒﻞ ﻃﺒﺘﻢ ﰲ ﺍﻟﻈﻼﻝ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠ ﹴﻲ ﺍﳉﻮﻳﲏ ﺍﻟﻜﺎﺗﺐ‬
‫ﺃﺑﻮ ﻋﻠﻲ ﺻﺎﺣﺐ ﺍﳋﻂ ﺍﳌﻨﺴﻮﺏ‪ ،‬ﻛﺎﻥ ﻣﻘﻴﻤﹰﺎ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﺃﻭﻟﺪ ﻬﺑﺎ ﺃﻡ ﺍﻧﺘﻘﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻷﻧﻪ ﳌﺎ ﺍﻧﺘﻘﻞ ﺇﱃ‬
‫ﺖ‬
‫ﻣﺼﺮ ﻛﺎﻥ ﻳﻌﺮﻑ ﻬﺑﺎ ﺑﺎﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﻘﺐ ﻓﺨﺮ ﺍﻟﻜﺘّﺎﺏ‪ .‬ﻣﺎﺕ ﲟﺼﺮ ﻟﻌﺸ ﹴﺮ ﺧﻠﻮﻥ ﻣﻦ ﺻﻔ ﹴﺮ ﺳﻨﺔ ﺳ ٍ‬
‫ﻭﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪.‬‬
‫ﲰﻌﺖ ﲨﺎﻋ ﹰﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳌﺘﺤﻘﻘﲔ ﻬﺑﺎ ﻳﻘﻮﻟﻮﻥ‪ :‬ﱂ ﻳﻜﺘﺐ ﺃﺣﺪ ﺑﻌﺪ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺍﻟﺒﻮﺍﺏ‬
‫ﺃﺟﻮﺩ ﻣﻦ ﺍﳉﻮﻳﲏ‪ ،‬ﻭﻛﺎﻥ ﺃﺳﺘﺎﺫﻩ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻳﻌﻘﻮﺏ ﺍﻟﻐﺰﻧﻮﻱ‪ ،‬ﻛﺘﺐ ﻋﻠﻴﻪ ﺑﺒﻐﺪﺍﺩ ﺇﻻ ﺃﻧﻪ ﺃﺑﺮّ ﻋﻠﻴﻪ‪ ،‬ﻭﺯﺍﺩ ﺣﱴ‬
‫ﻻ ﺗﻨﺎﺳﺐ ﺑﲔ ﺧﻄﻴﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺷﻴﻤﺔ ﺍﳉﻮﻳﲏ ﺃﻧﻪ ﻣﺎ ﻛﺘﺐ ﺷﻴﺌﹰﺎ ﻗﻂ ﲞﻄﻪ ﻛﺜﺮ ﺃﻭ ﻗﻞ‪ ،‬ﺩﻕ ﺃﻭ ﺟﻞ‪ ،‬ﺇﻻ‬
‫ﻭﻳﻜﺘﺐ ﰲ ﺁﺧﺮﻩ‪ " :‬ﻛﺘﺒﻪ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺍﳉﻮﻳﲏ " ﻭﻛﺘﺐ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻓﺘﺨﺮﻭﺍ ﺑﺄﺳﺘﺎﺫﻳﻨﻪ‪،‬‬
‫ﻛﺎﺑﻦ ﺍﻟﻘﻴﺴﺮﺍﱐ ﻭﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﺘﻘﻞ ﰲ ﺍﻟﺒﻼﺩ ﺣﱴ ﺣﻂ ﺑﺮﻛﻪ ﺑﺎﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻭﻧﻔﻖ ﻬﺑﺎ ﺳﻮﻗﻪ‪ ،‬ﻭﻋﻼ ﻋﻠﻰ‬
‫ﺃﺑﻨﺎﺀ ﺟﻨﺴﻪ ﻗﺪﺭﻩ‪ ،‬ﻭﻋﻈﻢ ﺷﺄﻧﻪ‪ ،‬ﻭﺍﺭﺗﻔﻊ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻻ ﻳﺘﺮﻙ ﻫﻴﺌﺘﻪ ﻭﲰﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺘﺰﻳﺎ ﺯﻱ ﺃﻫﻞ‬
‫ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﺑﻠﻎ ﻣﻦ ﻋﻠﻮ ﻗﺪﺭﻩ ﺑﺎﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﺇﱃ ﺃﻥ ﻭﱄ ﻭﻟﺪﻩ ﻋﺰ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻻﻳﺔ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺑﻌﺪ ﻣﺎ ﻭﱄ‬
‫ﻭﻻﻳﺔ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻣﺪﺓﹰ‪ ،‬ﻭﻛﺎﻥ ﳏﻤﻮﺩ ﺍﻟﺴﲑﺓ ﺭﺃﻳﺖ ﺃﻫﻞ ﻣﺼﺮ ﳑﻦ ﺷﺎﻫﺪ ﻭﻻﻳﺘﻪ ﳛﺴﻦ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻠﻮﻛﻲ ﺍﳍﻤﺔ‪ ،‬ﺷﺮﻳﻒ ﺍﻟﻨﻔﺲ ‪ -‬ﺃﻋﲏ ﻭﻟﺪﻩ ﻋﺰ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ -‬ﻭﻛﺎﻥ ﻓﺨﺮ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﻭﻳﺘﻌﺎﻧﺎﻩ‪،‬‬
‫ﺇﻻ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺑﺬﺍﻙ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ ﳝﺪﺡ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ ﻭﻫﻮ ﻣﻦ ﺃﺟﻮﺩ ﺷﻌﺮﻩ‪:‬‬
‫ﻟﻮﻻ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻮﺣﻲ ﻛﺎﻥ ﻣﻨﺰ ﹰﻻ ‪ ...‬ﰲ ﺍﻟﻔﺎﺿﻞ ﺑﻦ ﻋﻠ ﹴﻲ ﺍﻟﺒﻴﺴﺎﱐ‬
‫ﻧﺜﲏ ﻋﻠﻴﻪ ﲟﺜﻞ ﻣﺎ ﺗﺜﲏ ﻋﻠﻰ ‪ ...‬ﺃﻓﻌﺎﻟﻪ ﺍﳌﺮﺿﻴﺔ ﺍﳌﻠﻜﺎﻥ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ ﺍﻟﺰﻫﺪ‪:‬‬
‫ﻛﻢ ﻛﺎﺩﺕ ﺍﻷ ﻭﻃﺎﻥ ﺗﺸﻐﻠﻨﺎ ‪ ...‬ﺑﺰﺧﺎﺭﻑ ﺍﻟﺪﻧﻴﺎ ﻋﻦ ﺍﷲ‬
‫ﲑ ‪ ...‬ﻳﻘﻄﻌﻦ ﻋﻘﻞ ﺍﻟﻐﺎﻓﻞ ﺍﻟﻼﻫﻲ‬‫ﺣﱴ ﺗﻐﺮﺑﻨﺎﻓﻜﻢ ﻏ ﹴ‬
 ‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺰﺑﲑ‬

‫ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳌﺼﺮﻱ‪ ،‬ﺃﺧﻮ ﺍﻟﺮﺷﻴﺪ ﺃﲪﺪ ﺑﻦ ﻋﻠ ﹴﻲ ﻭﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺃﺳﻮﺍﻥ ﻣﻦ ﻏﺴﺎﻥ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﳊﺴﻦ ﻫﺬﺍ ﻳﻠﻘﺐ ﺍﻟﻘﺎﺿﻲ ﺍﳌﻬﺬﺏ‪ .‬ﻣﺎﺕ ﰲ ﺭﺑﻴ ﹴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﲟﺼﺮ‪ ،‬ﻭﻛﺎﻥ ﻛﺎﺗﺒﹰﺎ‬
‫ﻣﻠﻴﺢ ﺍﳊﻆ ﻓﺼﻴﺤﹰﺎ ﺟﻴﺪ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﺃﺷﻌﺮ ﻣﻦ ﺃﺧﻴﻪ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺍﺧﺘﺺ ﺑﺎﻟﺼﺎﱀ ﺑﻦ ﺭﺯﻳﻚ ﻭﺯﻳﺮ‬
‫ﺍﳌﺼﺮﻳﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻛﺜﺮ ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﰲ ﺩﻳﻮﺍﻥ ﺍﻟﺼﺎﱀ ﺇﳕﺎ ﻫﻮ ﻋﻤﻞ ﺍﳌﻬﺬﺏ ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻭﺣﺼﻞ ﻟﻪ ﻣﻦ‬
‫ﺍﻟﺼﺎﱀ ﻣﺎﻝ ﺟﻢ‪ ،‬ﻭﱂ ﻳﻨﻔﻖ ﻋﻨﺪﻩ ﺃﺣﺪ ﻣﺜﻠﻪ ﻭﻛﺎﻥ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺍﳊﺒﺎﺏ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳉﻠﻴﺲ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﻗﺮﻇﻪ ﻋﻨﺪ ﺍﻟﺼﺎﱀ ﺣﱴ ﻗﺪﻣﻪ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﳉﻠﻴﺲ ﴰﺖ ﺑﻪ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻭﻟﺒﺲ ﰲ ﺟﻨﺎﺯﺗﻪ ﺛﻴﺎﺑﹰﺎ ﻣﺬﻫﺒﺔﹰ‪ ،‬ﻓﻨﻘﺺ ﻬﺑﺬﺍ‬
‫ﺍﻟﺴﺒﺐ ﻭﺍﺳﺘﻘﺒﺤﻮﺍ ﻓﻌﻠﻪ‪ ،‬ﻭﱂ ﻳﻌﺶ ﺑﻌﺪ ﺍﳉﻠﻴﺲ ﺇﻻ ﺷﻬﺮ ﻭﺍﺣﺪﹰﺍ‪ .‬ﻭﺻﻨﻒ ﺍﳌﻬﺬﺏ ﻛﺘﺎﺏ ﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﻫﻮ‬
‫ﻛﺘﺎﺏ ﻛﺒﲑ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﳎﻠﺪﺍﹰ‪ ،‬ﻛﻞ ﳎﻠﺪ ﻋﺸﺮﻭﻥ ﻛﺮﺍﺳﺎﹰ‪ ،‬ﺭﺃﻳﺖ ﺑﻌﻀﻪ ﻓﻮﺟﺪﺗﻪ ﻣﻊ ﲢﻘﻘﻲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‬
‫ﻭﲝﺜﻲ ﻋﻦ ﻛﺘﺒﻪ ﻏﺎﻳﹰﺔ ﰲ ﻣﻌﻨﺎﻩ ﻻ ﻣﺰﻳﺪ ﻋﻠﻴﻪ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺩﺓ ﻗﺮﳛﺔ ﻣﺆﻟﻔﻪ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻃﻼﻋﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺣﺬﺍ ﻓﻴﻪ‬
‫ﻼ ﳑﻦ‬
‫ﺣﺬﻭ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺟﺎﺑ ﹴﺮ ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﻭﺃﻭﺟﺰ ﰲ ﺑﻌﺾ ﺃﺧﺒﺎﺭﻩ ﻋﻦ ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺇﺫﺍ ﺫﻛﺮ ﺭﺟ ﹰ‬
‫ﻳﻘﺘﻀﻲ ﺍﻟﻜﺘﺎﺏ ﺫﻛﺮﻩ‪ ،‬ﻻ ﻳﺘﺮﻛﻪ ﺣﱴ ﻳﻌﺮﻓﻪ ﲜﻬﺪﻩ ﻣﻦ ﺇﻳﺮﺍﺩﺷﻲ ٍﺀ ﻣﻦ ﺷﻌﺮﻩ ﻭﺧﱪﻩ‪ .‬ﻭﻛﺎﻥ ﺍﳌﻬﺬﺏ ﻗﺪ ﻣﻀﻰ‬
‫ﺇﱃ ﺑﻼﺩ ﺍﻟﻴﻤﻦ ﰲ ﺭﺳﺎﻟ ٍﺔ ﻣﻦ ﺑﻌﺾ ﻣﻠﻮﻙ ﻣﺼﺮ‪ ،‬ﻭﺍﺟﺘﻬﺪ ﻫﻨﺎﻙ ﰲ ﲢﺼﻴﻞ ﻛﺘﺐ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﲨﻊ ﻣﻨﻬﺎ ﻣﺎ ﱂ‬
‫ﳚﺘﻤﻊ ﻋﻨﺪ ﺃﺣﺪٍ‪ ،‬ﺣﱴ ﺻﺢ ﻟﻪ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺧﻮﻩ ﺍﻟﺮﺷﻴﺪ ﳌﺎ ﻣﻀﻰ ﺇﱃ ﺍﻟﻴﻤﻦ ﻭﺍﺩﻋﻰ ﺍﳋﻼﻓﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺗﺮﲨﺘﻪ ﳕﻲ ﺧﱪﻩ ﺇﱃ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺪﺍﻋﻲ‪،‬‬
‫ﻓﻘﺒﺾ ﻋﻠﻴﻪ ﻗﺒﻀﹰﺎ ﻻ ﻧﻌﻠﻢ ﻛﻴﻔﻴﺘﻪ ﻭﻫﻢ ﺑﻘﺘﻠﻪ‪ ،‬ﻓﻜﺘﺐ ﺍﳌﻬﺬﺏ ﻫﺬﺍ ﺇﱃ ﺍﻟﺪﺍﻋﻲ ﺑﻘﺼﻴﺪﺗﻪ ﺍﳌﺸﻬﻮﺭﺓ ﳝﺪﺣﻪ‬
‫ﻭﻳﺴﺘﻌﻄﻔﻪ ﺣﱴ ﺃﻃﻠﻘﻪ‪ .‬ﻭﺍﻟﻘﺼﻴﺪﺓ‪:‬‬
‫ﻳﺎ ﺭﺑﻊ ﺃﻳﻦ ﺗﺮﻯ ﺍﻷﺣﺒﺔ ﳝﻤﻮﺍ ‪ ...‬ﻫﻞ ﺃﳒﺪﻭﺍ ﻣﻦ ﺑﻌﺪﻧﺎ ﺃﻡ ﺍﻬﺗﻤﻮﺍ؟‬
‫ﺭﺣﻠﻮﺍ ﻭﻗﺪ ﻻﺡ ﺍﻟﺼﺒﺎﺡ ﻭﺇﳕﺎ ‪ ...‬ﻳﺴﺮﻱ ﺇﺫﺍ ﺟﻦ ﺍﻟﻈﻼﻡ ﺍﻷﳒﻢ‬
‫ﻭﺗﻌﻮﺿﺖ ﺑﺎﻷﻧﺲ ﺭﻭﺣﻲ ﻭﺣﺸﹰﺔ ‪ ...‬ﻻ ﺃﻭﺣﺶ ﺍﷲ ﺍﻟﻨﺎﺯﻝ ﻣﻨﻬﻢ‬
‫ﻟﻮﻻﻫﻢ ﻣﺎ ﻗﻤﺖ ﺑﲔ ﺩﻳﺎﺭﻫﻢ ‪ ...‬ﺣﲑﺍﻥ ﺃﺳﺘﺎﻑ ﺍﻟﺪﻳﺎﺭ ﻭﺃﻟﺜﻢ‬
‫ﺃﻣﻨﺎﺯﻝ ﺍﻷﺣﺒﺎﺏ ﺃﻳﻦ ﻫﻢ ﻭﺃﻱ ‪ ...‬ﻥ ﺍﻟﺼﱪ ﻣﻦ ﺑﻌﺪ ﺍﻟﺘﻔﺮﻕ ﻋﻨﻬﻢ؟‬
‫ﻳﺎ ﺳﺎﻛﲏ ﺍﻟﺒﻠﺪ ﺍﳊﺮﺍﻡ ﻭﺇﳕﺎ ‪ ...‬ﰲ ﺍﻟﺼﺪﺭ ﻣﻊ ﺷﺤﻂ ﺍﳌﺰﺍﺭ ﺳﻜﻨﺘﻢ‬
‫ﲎ ﻭﻗﺪ ﲨﻊ ﺍﻟﺮﻓﺎﻕ ﺍﳌﻮﺳﻢ‬‫ﻳﺎ ﻟﻴﺘﲏ ﰲ ﺍﻟﻨﺎﺯﻟﲔ ﻋﺸﻴ ﹰﺔ ‪ ...‬ﲟ ً‬
‫ﻓﺄﻓﻮﺯ ﺇﻥ ﻏﻔﻞ ﺍﻟﺮﻗﻴﺐ ﺑﻨﻈﺮٍﺓ ‪ ...‬ﻣﻨﻜﻢ ﺇﺫ ﻟﱮ ﺍﳊﺠﻴﺞ ﻭﺃﺣﺮﻣﻮﺍ‬
‫ﻹﱐ ﻷﺫﻛﺮﻛﻢ ﺇﺫﺍ ﻣﺎ ﺃﺷﺮﻗﺖ ‪ ...‬ﴰﺲ ﺍﻟﻀﺤﻰ ﻣﻦ ﳓﻮﻛﻢ ﻓﺄﺳﻠﻢ‬
‫ﻻ ﺗﺒﻌﺜﻮﺍ ﱄ ﰲ ﺍﻟﻨﺴﻴﻢ ﲢﻴﹰﺔ ‪ ...‬ﺇﱐ ﺃﻏﺎﺭ ﻣﻦ ﺍﻟﻨﺴﻴﻢ ﻋﻠﻴﻜﻢ‬
‫ﺇﱐ ﺍﻣﺮﺅ ﻗﺪ ﺑﻌﺖ ﺣﻈﻲ ﺭﺍﺿﻴﹰﺎ ‪ ...‬ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﲝﻈﻲ ﻣﻨﻜﻢ‬
‫ﻓﺴﻠﻮﺕ ﺇﻻ ﻋﻨﻜﻢ ﻭﻗﻨﻌﺖ ﺇﻝ ‪ ...‬ﺍ ﻣﻨﻜﻢ ﻭﺯﻫﺪﺕ ﺇﻻ ﻓﻴﻜﻢ‬
‫ﻭﺭﺃﻳﺖ ﻛﻞ ﺍﻟﻌﺎﳌﲔ ﲟﻘﻠ ٍﺔ ‪ ...‬ﻟﻮ ﻳﻨﻈﺮ ﺍﳊﺴﺎﺩ ﻣﺎ ﻧﻈﺮﺕ ﻋﻤﻮﺍ‬
 ‫ﻣﺎ ﻛﺎﻥ ﺑﻌﺪ ﺃﺧﻲ ﺍﻟﺬﻱ ﻓﺎﺭﻗﺘﻪ ‪ ...‬ﻟﻴﺒﻮﺡ ﺇﻻ ﺑﺎﻟﺸﻜﺎﻳﺔ ﱄ ﻓﻢ‬
‫ﻫﻮ ﺫﺍﻙ ﱂ ﳝﻠﻚ ﻋﻼﻩ ﻣﺎﻟﻚ ‪ ...‬ﻛﻼ ﻭﻻ ﻭﺟﺪﻱ ﻋﻠﻴﻪ ﻣﺘﻴﻢ‬
‫ﺃﻗﻮﺕ ﻣﻐﺎﻧﻴﻪ ﻭﻋﻄﻞ ﺭﺑﻌﻪ ‪ ...‬ﻭﻟﺮﲟﺎ ﻫﺠﺮ ﺍﻟﻌﺮﻳﻦ ﺍﻟﻀﻴﻐﻢ‬
‫ﻭﺭﻣﺖ ﺑﻪ ﺍﻷﻫﻮﺍﻝ ﳘﺔ ﻣﺎﺟ ٍﺪ ‪ ...‬ﻛﺎﻟﺴﻴﻒ ﳝﻀﻲ ﻋﺰﻣﻪ ﻭﻳﺼﻤﻢ‬
‫ﻼ ﺑﺎﺠﻤﻟﺪ ﻋﻨﺎ ﻭﺍﻟﻌﻼ ‪ ...‬ﺃﺗﺮﻯ ﳝﻮﻥ ﻟﻜﻢ ﺇﻟﻴﻨﺎ ﻣﻘﺪﻡ؟‬
‫ﻳﺎ ﺭﺍﺣ ﹰ‬
‫ﻳﻔﺪﻳﻚ ﻗﻮﻡ ﻛﻨﺖ ﻭﺍﺳﻂ ﻋﻘﺪﻫﻢ ‪ ...‬ﻣﺎ ﺇﻥ ﳍﻢ ﻣﺬ ﻏﺒﺖ ﴰﻞ ﻳﻨﻈﻢ‬
‫ﻟﻚ ﰲ ﺭﻗﺎﻬﺑﻢ ﻭﺇﻥ ﻫﻢ ﺃﻧﻜﺮﻭﺍ ‪ ...‬ﻣﻨﻦ ﻛﺄﻃﻮﺍﻕ ﺍﳊﻤﺎﻡ ﻭﺃﻧﻌﻢ‬
‫ﺟﻬﻠﻮﺍ ﻓﻈﻨﻮﺍ ﺃﻥ ﺑﻌﺪﻙ ﻣﻐﻨﻢ ‪ ...‬ﳌﺎ ﺭﺣﻠﺖ ﻭﺇﳕﺎ ﻫﻮ ﻣﻐﺮﻡ‬
‫ﻓﻠﻘﺪ ﺃﻗﺮ ﺍﻟﻌﲔ ﺃﻥ ﻋﺪﺍﻙ ﻗﺪ ‪ ...‬ﻫﻠﻜﻮﺍ ﺑﺒﻐﻴﻬﻢ ﻭﺃﻧﺖ ﻣﺴﻠﻢ‬
‫ﱂ ﻳﻌﺼﻢ ﺍﷲ ﺍﺑﻦ ﻣﻌﺼﻮ ﹴﻡ ﻣﻦ ﺍﻝ ‪ ...‬ﺁﻓﺎﺕ ﻭﺍﺧﺘﺮﻡ ﺍﻟﻠﻌﲔ ﺍﻷﺧﺮﻡ‬
‫ﻭﺍﻋﺘﻀﺖ ﺑﻌﺪﻫﻢ ﺑﺄﻛﺮﻡ ﻣﻌﺸ ﹴﺮ ‪ ...‬ﺑﺪﺅﻭﺍ ﻟﻚ ﺍﻟﻔﻌﻞ ﺍﳉﻤﻴﻞ ﻭﲤﻤﻮﺍ‬
‫ﻓﻠﻌﻤﺮ ﳎﺪﻙ ﺇﻥ ﻛﺮﻣﺖ ﻋﻠﻴﻬﻢ ‪ ...‬ﺇﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻡ ﻣﻜﺮﻡ‬
‫ﺱ ﺧﲑ ﻣﻦ ﲪﻠﻮﺍ ﺍﻟﻘﻨﺎ ‪ ...‬ﻭﻣﻠﻮﻙ ﻗﺤﻄﺎﻥ ﺍﻟﺬﻳﻦ ﻫﻢ ﻫﻢ‬
‫ﺃﻗﻴﺎﻝ ﺑﺄ ﹴ‬
‫ﻣﺘﻮﺍﺿﻌﻮﻥ ﻭﻟﻮ ﺗﺮﻯ ﻧﺎﺩﻳﻬﻢ ‪ ...‬ﻣﺎ ﺍﺳﻄﻌﺖ ﻣﻦ ﺇﺟﻼﳍﻢ ﺗﺘﻜﻠﻢ‬

‫ﻭﻛﻔﺎﻫﻢ ﺷﺮﻓﹰﺎ ﻭﳎﺪﹰﺍ ﺃﻬﻧﻢ ‪ ...‬ﻗﺪ ﺃﺻﺒﺢ ﺍﻟﺪﺍﻋﻲ ﺍﳌﺘﻮﺝ ﻣﻨﻬﻢ‬

‫ﻫﻮ ﺑﺪﺭ ﹴﰎ ﰲ ﲰﺎﺀ ﻋﻼﻫﻢ ‪ ...‬ﻭﺑﻨﻮ ﺃﺑﻴﻪ ﺑﻨﻮ ﺭﻭﻳ ﹴﻊ ﺃﳒﻢ‬
‫ﻣﻠﻚ ﲪﺎﻩ ﺟﻨﺔ ﻟﻌﻔﺎﺗﻪ ‪ ...‬ﻟﻜﻨﻪ ﻟﻠﺤﺎﺳﺪﻳﻦ ﺟﻬﻨﻢ‬
‫ﺃﺛﲏ ﻋﻠﻴﻚ ﲟﺎ ﻣﻨﻨﺖ ﻭﺃﻧﺖ ﻣﻦ ‪ ...‬ﺃﻭﺻﺎﻑ ﳎﺪﻙ ﻳﺎ ﻣﻠﻴﻜﹰﺎ ﺃﻋﻈﻢ‬
‫ﻓﺎﻏﻔﺮ ﱄ ﺍﻟﺘﻘﺼﲑ ﻓﻴﻪ ﻭﻋﺪﻩ ‪ ...‬ﻣﻊ ﻣﺎ ﲡﻮﺩ ﺑﻪ ﻋﻠﻲ ﻭﺗﻨﻌﻢ‬
‫ﻣﻊ ﺃﻧﲏ ﺳﲑﺕ ﻓﻴﻚ ﺷﻮﺍﺭﺩﹰﺍ ‪ ...‬ﻛﺎﻟﺪﺭ ﺑﻞ ﺃﻬﺑﻰ ﻟﺪﻯ ﻣﻦ ﻳﻔﻬﻢ‬
‫ﺗﻐﺪﻭ ﻭﻫﻮﺝ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺭﻭﺍﻛﺪ ‪ ...‬ﻭﺗﺒﻴﺖ ﺗﺴﺮﻱ ﻭﺍﻟﻜﻮﺍﻛﺐ ﻧﻮﻡ‬
‫ﻭﺇﺫﺍ ﺍﳌﺂﺛﺮ ﻋﺪﺩﺕ ﰲ ﻣﺸﻬ ٍﺪ ‪ ...‬ﻓﺒﺬﻛﺮﻫﺎ ﻳﺒﺪﺍ ﺍﳌﻘﺎﻝ ﻭﳜﺘﻢ‬
‫ﻭﺇﺫ ﺗﻼ ﺍﻟﺮﺍﻭﻭﻥ ﳏﻜﻢ ﺁﻳﻬﺎ ‪ ...‬ﺻﻠﻰ ﻋﻠﻴﻚ ﺍﻟﺴﺎﻣﻌﻮﻥ ﻭﺳﻠﻤﻮﺍ‬
‫ﻭﻛﻔﻰ ﺑﺮﺃﻱ ﺇﻣﺎﻡ ﻋﺼﺮﻙ ﻧﺎﻗﻀﹰﺎ ‪ ...‬ﻣﺎ ﺃﺣﻜﻢ ﺍﻷﻋﺪﺍﺀ ﻓﻴﻚ ﻭﺃﺑﺮﻣﻮﺍ‬
‫ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻃﺎﻫ ﹴﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺼﺮﻱ ﲟﺼﺮ ﰲ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔٍ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺰﺑﲑ ﻣﻄﻠﻊ ﻗﺼﻴﺪ ٍﺓ‪:‬‬
‫ﺃﻋﻠﻤﺖ ﺣﲔ ﲡﺎﻭﺭ ﺍﳊﻴﺎﻥ ‪ ...‬ﺃﻥ ﺍﻟﻘﻠﻮﺏ ﻣﻮﺍﻗﺪ ﺍﻟﻨﲑﺍﻥ‬
‫ﻭﻋﻠﻤﺖ ﺃﻥ ﺻﺪﻭﺭﻧﺎ ﻗﺪ ﺃﺻﺒﺤﺖ ‪ ...‬ﰲ ﺍﻟﻘﻮﻡ ﻭﻫﻲ ﻣﺮﺍﺑﺾ ﺍﻟﻐﺰﻻﻥ‬
‫ﻭﻋﻴﻮﻧﻨﺎ ﻋﻮﺽ ﺍﻟﻌﻴﻮﻥ ﺃﻣﺪﻫﺎ ‪ ...‬ﻣﺎ ﻏﺎﺩﺭﻭﺍ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻐﺪﺭﺍﻥ‬
‫ﻣﺎ ﺍﻟﻮﺟﺪ ﻫﺰ ﻗﻨﺎﻬﺗﻢ ﺑﻞ ﻫﺰﻫﺎ ‪ ...‬ﻗﻠﱯ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﻔﻘﺎﻥ‬
 ‫ﻭﺗﺮﺍﻩ ﻳﻜﺮﻩ ﺃﻥ ﻳﺮﻯ ﺃﻇﻌﺎﻬﻧﻢ ‪ ...‬ﻓﻜﺄﳕﺎ ﺃﺻﺒﺤﺖ ﰲ ﺍﻷﻇﻌﺎﻥ‬
‫ﻭﻛﺎﻥ ﳌﺎ ﺟﺮﻯ ﻷﺧﻴﻪ ﺍﻟﺮﺷﻴﺪ ﻣﺎ ﺟﺮﻯ ﻣﻦ ﺍﺗﺼﺎﻟﻪ ﺑﺎﳌﻠﻚ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﻳﻮﺏ ﻋﻨﺪ ﻛﻮﻧﻪ ﳏﺎﺻﺮﹰﺍ‬
‫ﻟﻺﺳﻜﻨﺪﺭﻳﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﰲ ﺑﺎﺑﻪ‪ ،‬ﻗﺒﺾ ﺷﺎﻭﺭ ﻋﻠﻰ ﺍﳌﻬﺬﺏ ﻭﺣﺒﺴﻪ‪ ،‬ﻓﻜﺘﺐ ﺇﱃ ﺷﺎﻭﺭ ﺷﻌﺮﹰﺍ ﻛﺜﲑﹰﺍ ﻟﻴﺴﺘﻌﻄﻔﻪ‬
‫ﻓﻠﻢ ﻳﻨﺠﻊ ﺣﱴ ﺍﻟﺘﺠﺄ ﺇﱃ ﻭﻟﺪﻩ ﺍﻟﻜﺎﻣﻞ ﺃﰊ ﺍﻟﻔﻮﺍﺭﺱ ﺷﺠﺎﻉ ﺑﻦ ﺷﺎﻭ ﹴﺭ ﻣﺪﺣﻪ ﺑﺄﺷﻌﺎ ﹴﺭ ﻛﺜﲑ ٍﺓ ﻭﻫﻮ ﰲ ﺍﳊﺒﺲ ﺣﱴ‬
‫ﻗﺎﻡ ﺑﺄﻣﺮﻩ ﻭﺍﺳﺘﺨﺮﺟﻪ ﻣﻦ ﺣﺒﺴﻪ‪ ،‬ﻭﺿﻤﻪ ﺇﻟﻴﻪ ﻭﺍﺻﻄﻨﻌﻪ ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﺃﻳﺎ ﺻﺎﺣﱯ ﺳﺠﻦ ﺍﳋﺰﺍﻧﺔ ﺧﻠﻴﺎ ‪ ...‬ﻧﺴﻴﻢ ﺍﻟﺼﺒﺎ ﻳﺮﺳﻞ ﺇﱃ ﻛﺒﺪﻱ ﻧﻔﺤﺎ‬
‫ﻓﺈﻥ ﲢﺒﺴﺎﱐ ﰲ ﺍﻟﻨﺠﻮﻡ ﲡﱪﹰﺍ ‪ ...‬ﻓﻠﻦ ﲢﺒﺲ ﻣﲏ ﻟﻪ ﺍﻟﺸﻜﺮ ﻭﺍﳌﺪﺣﺎ‬
‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ‪:‬‬
‫ﻭﻣﺎ ﻛﻨﺖ ﺃﺧﺸﻰ ﻗﺒﻞ ﺳﺠﻨﻜﻤﺎ ﻋﻠﻰ ‪ ...‬ﺩﻣﻮﻋﻲ ﺃﻥ ﻳﻘﻄﺮﻥ ﺧﻮﻑ ﺍﳌﻘﺎﻃﺮ‬
‫ﻭﻣﺎ ﱄ ﻣﻦ ﺃﺷﻜﻮ ﺇﻟﻴﻪ ﺃﺫﺍﻛﻤﺎ ‪ ...‬ﺳﻮﻯ ﻣﻠﻚ ﺍﻟﺪﻧﻴﺎ ﺷﺠﺎﻉ ﺑﻦ ﺷﺎﻭﺭ‬
‫ﻭﳑﺎ ﻗﺎﻟﻪ ﻓﻴﻪ ﻭﻫﻮ ﻟﻌﻤﺮﻱ ﻣﻦ ﺭﺍﺋﻖ ﺍﻟﺸﻌﺮ ﻭﺟﻴﺪﻩ‪:‬‬
‫ﺇﺫﺍ ﺃﺣﺮﻗﺖ ﰲ ﺍﻟﻘﻠﺐ ﻣﻮﺿﻊ ﺳﻜﻨﺎﻫﺎ ‪ ...‬ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﻣﻦ ﺑﻌﺪ ﻳﻜﺮﻡ ﻣﺜﻮﺍﻫﺎ؟‬
‫ﲔ ﺗﺄﻣﻞ ﺍﻟﻌﻴﺲ ﺳﻘﻴﺎﻫﺎ؟‬ ‫ﻭﺇﻥ ﻧﺰﻓﺖ ﻣﺎﺀ ﺍﻟﻌﻴﻮﻥ ﻬﺑﺠﺮﻫﺎ ‪ ...‬ﻓﻤﻦ ﺃﻱ ﻋ ﹴ‬
‫ﻭﻣﺎ ﺍﻟﺪﻣﻊ ﻳﻮﻡ ﺍﻟﺒﲔ ﺇﻻ ﻵﻟﺊ ‪ ...‬ﻋﻠﻰ ﺍﻟﺮﺳﻢ ﰲ ﺭﺳﻢ ﺍﻟﺪﻳﺎﺭ ﻧﺜﺮﻧﺎﻫﺎ‬
‫ﻭﻣﺎ ﺃﻃﻠﻊ ﺍﻟﺰﻫﺮ ﺍﻟﺮﺑﻴﻊ ﻭﺇﳕﺎ ‪ ...‬ﺭﺃﻯ ﺍﻟﺪﻣﻊ ﺃﺟﻴﺎﺩ ﺍﻟﻐﺼﻮﻥ ﻓﺤﻼﻫﺎ‬
‫ﻭﳌﺎ ﺃﺑﺎﻥ ﺍﻟﺒﲔ ﺳﺮ ﺻﺪﻭﺭﻧﺎ ‪ ...‬ﻭﺃﻣﻜﻦ ﻓﻴﻬﺎ ﺍﻟﻌﲔ ﺍﻟﻨﺠﻞ ﻣﺮﻣﺎﻫﺎ‬
‫ﻋﺪﺩﻧﺎ ﺩﻣﻮﻉ ﺍﻟﻌﲔ ﳌﺎ ﲢﺪﺭﺕ ‪ ...‬ﺩﺭﻭﻋﹰﺎ ﻣﻦ ﺍﻟﺼﱪ ﺍﳉﻤﻴﻞ ﻧﺰﻋﻨﺎﻫﺎ‬
‫ﻭﳌﺎ ﻭﻗﻔﻨﺎ ﻟﻠﻮﺩﺍﻉ ﻭﺗﺮﲨﺖ ‪ ...‬ﻟﻌﻴﲏ ﻋﻤﺎ ﰲ ﺍﻟﻀﻤﺎﺋﺮ ﻋﻴﻨﺎﻫﺎ‬
‫ﺑﺪﺕ ﺻﻮﺭﺓ ﰲ ﻫﻴﻜ ﹴﻞ ﻓﻠﻮ ﺃﻧﻨﺎ ‪ ...‬ﻧﺪﻳﻦ ﺑﺄﺩﻳﺎﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻋﺒﺪﻧﺎﻫﺎ‬
‫ﻭﻣﺎ ﻃﺮﺑﹰﺎ ﺻﻐﻨﺎ ﺍﻟﻘﺮﻳﺾ ﻭﺇﳕﺎ ‪ ...‬ﺟﻼ ﺍﻟﻴﻮﻡ ﻣﺮﺁﺓ ﺍﻟﻘﺮﺍﺋﺢ ﻣﺮﺁﻫﺎ‬
‫ﻭﻟﻴﺎﱄ ﻛﺎﻧﺖ ﰲ ﻇﻼﻡ ﺷﺒﻴﺒﱵ ‪ ...‬ﺳﺮﺍﻱ ﻭﰲ ﻟﻴﻞ ﺍﻟﺬﻭﺍﺋﺐ ﻣﺴﺮﺍﻫﺎ‬
‫ﺗﺄﺭﺝ ﺃﺭﻭﺍﺡ ﺍﻟﺼﺒﺎ ﻛﻠﻤﺎ ﺳﺮﻯ ‪ ...‬ﺑﺄﻧﻔﺎﺱ ﺭﻳﺎ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺭﻳﺎﻫﺎ‬
‫ﻭﻣﻬﻤﺎ ﺃﺩﺭﻧﺎ ﺍﻟﻜﺄﺱ ﺑﺎﺗﺖ ﺟﻔﻮﻧﻪ ‪ ...‬ﻣﻦ ﺍﻟﺮﺍﺡ ﺗﺴﻘﻴﻨﺎ ﺍﻟﺬﻱ ﻗﺪ ﺳﻘﻴﻨﺎﻫﺎ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻭﻟﻮ ﱂ ﳚﺪ ﻳﻮﻡ ﺍﻟﻨﺪﻯ ﰲ ﳝﻴﻨﻪ ‪ ...‬ﻟﺴﺎﺋﻠﻪ ﻏﲑ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻋﻄﻬﺎ‬
‫ﻓﻴﺎ ﻣﻠﻚ ﺍﻟﺪﻧﻴﺎ ﻭﺳﺎﺋﺲ ﺃﻫﻠﻬﺎ ‪ ...‬ﺳﻴﺎﺳﺔ ﻣﻦ ﻗﺎﺱ ﺍﻷﻣﻮﺭ ﻭﻗﺎﺳﺎﻫﺎ‬
‫ﻭﻣﻦ ﻛﻠﻒ ﺍﻷﻳﺎﻡ ﺿﺪ ﻃﺒﺎﻋﻬﺎ ‪ ...‬ﻓﻌﺎﻳﻦ ﺃﻫﻮﺍﻝ ﺍﳋﻄﻮﺏ ﻓﻌﺎﻧﺎﻫﺎ‬
‫ﻋﺴﻰ ﻧﻈﺮﺓ ﲡﻠﻮ ﺑﻘﻠﱯ ﻭﻧﺎﻇﺮﻱ ‪ ...‬ﺻﺪﺍﻩ ﻓﺈﱐ ﺩﺍﺋﻤﹰﺎ ﺃﺗﺼﺪﺍﻫﺎ‬

‫ﻭﺣﺪﺛﲏ ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻹﺩﺭﻳﺴﻲ ﺃﻥ ﺍﻟﺴﺒﺐ ﰲ ﺣﺒﺴﻪ ﻛﺎﻥ‪ :‬ﺃﻧﻪ ﻛﺎﺗﺐ ﺷﲑﻛﻮﻩ‬
‫ﺍﳌﻠﻘﺐ ﺑﺄﺳﺪ ﺍﻟﺪﻳﻦ ﻭﻫﻮ ﻧﺎﺯﻝ ﻋﻠﻰ ﺑﻠﺒﻴﺲ ﺑﻌﺴﺎﻛﺮﻩ ﰲ ﳏﺎﺭﺑﺔ ﺷﺎﻭﺭ‪ ،‬ﻓﻠﻤﺎ ﺭﺣﻞ ﺃﺳﺪ ﺍﻟﺪﻳﻦ ﻋﻦ ﺑﻠﺒﻴﺲ‪ ،‬ﻭﻣﻦ‬
 ‫ﺷﻌﺮﻩ‪:‬‬
‫ﳚﻮﺭ ﻋﻠﻰ ﺍﻟﻌﺸﺎﻕ ﻭﺍﻟﻌﺪﻝ ﺩﺃﺑﻪ ‪ ...‬ﻭﻳﻘﻄﻌﲏ ﻇﻠﻤﹰﺎ ﻭﺻﻨﻌﺘﻪ ﺍﻟﻮﺻﻞ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻟﺌﻦ ﺗﺮﻗﺮﻕ ﺩﻣﻌﻪ ﻳﻮﻡ ﺍﻟﻨﻮﻯ ‪ ...‬ﰲ ﺍﻟﻄﺮﻑ ﻣﻨﻪ ﻭﻣﺎ ﺗﻨﺎﺛﺮ ﻋﻘﺪﻩ‬
‫ﻓﺎﻟﺴﻴﻒ ﺃﻗﻄﻊ ﻣﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻏﺪﺍ ‪ ...‬ﻣﺘﺤﲑﹰﺍ ﰲ ﺻﻔﺤﺘﻴﻪ ﻓﺮﻧﺪﻩ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻟﻘﺪ ﻃﺎﻝ ﻫﺬﺍ ﺍﻟﻠﻴﻞ ﺑﻌﺪ ﻓﺮﺍﻗﻪ ‪ ...‬ﻭﻋﻬﺪﻱ ﺑﻪ ﻗﺒﻞ ﺍﻟﻔﺮﺍﻕ ﻗﺼﲑ‬
‫ﻓﻜﻴﻒ ﺃﺭﺟﻲ ﺍﻟﺼﺒﺢ ﺑﻌﺪﻫﻢ ﻭﻗﺪ ‪ ...‬ﺗﻮﻟﺖ ﴰﻮﺱ ﺑﻌﺪﻫﻢ ﻭﺑﺪﻭﺭ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻳﻌﻨﻔﲏ ﻣﻦ ﻟﻮ ﲢﻘﻖ ﻣﺎ ﺍﳍﻮﻯ ‪ ...‬ﻟﻜﺎﻥ ﺇﱃ ﻣﻦ ﻗﺪ ﻫﻮﻳﺖ ﺭﺳﻮﱄ‬
‫ﺑﻨﻔﺴﻲ ﺑﺪﺭ ﻟﻮ ﺭﺁﻩ ﻋﻮﺍﺫﱄ ‪ ...‬ﻋﻠﻰ ﺍﳊﺐ ﻓﻴﻪ ﻓﺎﺩ ﻛﻞ ﻋﺬﻭﻝ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﻗﺼﺮ ﻓﺪﻳﺘﻚ ﻋﻦ ﻟﻮﻣﻲ ﻭﻋﻦ ﻋﺬﱄ ‪ ...‬ﺃﻭ ﻻ ﻓﺨﺬ ﱄ ﺃﻣﺎﻧﹰﺎ ﻣﻦ ﻇﺒﺎ ﺍﳌﻘﻞ‬
‫ﻑ ﻣﺮﻳﺾ ﺍﳉﻔﻦ ﻳﻨﺸﺪﱐ ‪ ...‬ﻳﺎ ﺭﺏ ﺭﺍ ﹴﻡ ﺑﻨﺠ ٍﺪ ﻣﻦ ﺑﲏ ﺛﻌﻞ‬ ‫ﻣﻦ ﻛﻞ ﻃﺮ ٍ‬
‫ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻟﻨﺎ ﻭﻫﻮ ﺍﻟﺴﻘﻴﻢ ﺷﻔﺎ ‪ ...‬ﻓﺮﲟﺎ ﺻﺤﺖ ﺍﻷﺣﺴﺎﻡ ﺑﺎﻟﻌﻠﻞ‬
‫ﻭﻗﺎﻝ ﻳﺮﺛﻲ ﺻﺪﻳﻘﹰﺎ ﻟﻪ ﻭﻗﺪ ﻭﻗﻊ ﺍﳌﻄﺮ ﻳﻮﻡ ﻣﻮﺗﻪ‪:‬‬
‫ﺚ ﻇﻨﻨﺎﻩ ﻧﻮﺍﻝ ﳝﻴﻨﻪ‬
‫ﺑﻨﻔﺴﻲ ﻣﻦ ﺃﺑﻜﻰ ﺍﻟﺴﻤﻮﺍﺕ ﻓﻘﺪﻩ ‪ ...‬ﺑﻐﻴ ٍ‬
‫ﻓﻤﺎ ﺍﺳﺘﻌﱪﺕ ﺇﻻ ﺃﺳ ًﻰ ﻭﺗﺄﺳﻔﹰﺎ ‪ ...‬ﻭﺇﻻ ﻓﻤﺎﺫﺍ ﺍﻟﻘﻄﺮ ﰲ ﻏﲑ ﺣﻴﻨﻪ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺺ ﻭﻟﻮ ﺃﺻﺒﺤﺖ ‪ ...‬ﻣﻦ ﺩﻭﻧﻪ ﰲ ﺍﻟﺮﺗﺒﺔ ﺍﻟﺸﻤﺲ‬ ‫ﻻ ﺗﺮﺝ ﺫﺍ ﻧﻘ ﹴ‬
‫ﺐ ﻣﻮﺿﻌﹰﺎ ‪ ...‬ﻭﻫﻮ ﺇﺫﺍ ﺃﻧﺼﻔﺘﻪ ﳓﺲ‬ ‫ﻛﻴﻮﺍﻥ ﺃﻋﻠﻰ ﻛﻮﻛ ﹴ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻓﺪﻉ ﺍﻟﺘﻤﺪﺣﺒﺎﻟﻘﺪﱘ ﻓﻜﻢ ﻋﻔﺎ ‪ ...‬ﰲ ﻫﺬﻩ ﺍﻵﻛﺎﻡ ﻗﺼﺮﺩﺍﺋﺮ‬
‫ﻹﻳﻮﺍﻥ ﻛﺴﺮﻯ ﺍﻟﻴﻮﻡ ﻋﻨﺪ ﺧﺮﺍﺑﻪ ‪ ...‬ﺧﲑ ﻟﻌﻤﺮﻙ ﻣﻨﻪ ﻗﺼﺮ ﻋﺎﻣﺮ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻣﺴﻠﻢ‬

‫ﺍﳌﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻧﺎﻫﻮﺝ ﺍﻹﺳﻜﺎﰲ ﺍﻷﺻﻞ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﻮﻟﺪ ﻭﺍﻟﺪﺍﺭ‪ ،‬ﺃﺑﻮ ﺍﻟﺒﺪﺭ ﺑﻦ ﺃﰊ ﻣﻨﺼﻮﺭﹴ‪ ،‬ﻣﻦ ﺃﻫﻞ‬
‫ﺑﺎﺏ ﺍﻷﺯﺝ‪ ،‬ﺃﺣﺪ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺘﺼﺮﻓﲔ ﰲ ﺧﺪﻣﺔ ﺍﻟﺪﻳﻮﺍﻥ ﺍﻹﻣﺎﻣﻲ ﻫﻮ ﻭﺃﺑﻮﻩ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻪ ﻓﻀﻞ ﻭﺃﺩﺏ ﺑﺎﺭﻉ‪،‬‬
‫ﻭﻋﺮﺑﻴﺔ ﻭﺗﺼﺮﻑ ﰲ ﻓﻨﻮﻬﻧﺎ‪ ،‬ﻭﻳﻜﺘﺐ ﺧﻄﹰﺎ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﻣﻘﻠﺔ ﻗﻞ ﻧﻈﲑﻩ ﻓﻴﻪ‪ ،‬ﻭﻟﻪ ﺧﺼﺎﺋﺺ‪ ،‬ﻭﻟﻘﻲ‬
‫ﺍﳌﺸﺎﻳﺦ‪ ،‬ﻭﺻﻨﻒ ﻋﺪﺓ ﺗﺼﺎﻧﻴﻒ ﰲ ﺍﻷﺩﺏ ﺣﺴﻨﺔﹰ‪ ،‬ﻭﺗﻨﻘﻞ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺇﱃ ﺃﻥ ﺭﺗﺐ ﻣﺸﺮﻓﹰﺎ ﺑﺎﻟﺪﻳﻮﺍﻥ ﺍﻟﻌﺰﻳﺰ ﰲ‬
‫ﺖ ﻭﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻓﻜﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﻋﺰﻝ ﰲ ﺳﺎﺑﻊ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﲦﺎ ٍﻥ‬
‫ﺳﺎﺩﺱ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺳ ٍ‬
 ‫ﻭﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻥ ﺻﺤﺐ ﺃﺑﺎ ﳏﻤﺪ ﺑﻦ ﺍﳋﺸﺎﺏ ﺍﻟﻨﺤﻮﻱ ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﻭﲝﺚ ﻣﻌﻪ‪ ،‬ﻭﻋﻠﻖ ﻋﻨﻪ ﺗﻌﺎﻟﻴﻖ‬
‫ﻭﻗﻔﺖ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﻓﻮﺟﺪﻬﺗﺎ ﻣﻨﺒﺌ ﹰﺔ ﻋﻦ ﻳ ٍﺪ ﺑﺎﺳﻄ ٍﺔ ﰲ ﻫﺬﺍ ﺍﻟﻔﻦ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺭﺃﻳﺖ ﲞﻄﻪ ﰲ ﺣﻠﺐ ﺗﻌﺎﻟﻴﻖ ﻭﻛﺘﺒﹰﺎ‬
‫ﺲ ﻋﺎﳌﺔٍ‪ ،‬ﺗﻘﻠﻞ ﺍﻟﻨﻈﲑ‪ ،‬ﻭﺗﺆﺫﻥ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻐﺰﻳﺮ‪ .‬ﻭﳑﺎ ﺑﻠﻐﲏ‬
‫ﻭﺍﺧﺘﻴﺎﺭﺍﺕ ﻭﻧﻈﻤﹰﺎ ﻭﻧﺜﺮﹰﺍ ﺗﺪﻝ ﻋﻠﻰ ﻗﺮﳛ ٍﺔ ﺳﺎﳌﺔٍ‪ ،‬ﻭﻧﻔ ﹴ‬
‫ﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻜﺜﻴﺐ ﳐﻤﺮ ﻣﻦ ﺗﻴﻬﻪ ‪ ...‬ﻛﺎﻟﺒﺪﺭ ﻣﻦ ﺣﺴ ﹴﻦ ﻭﻟﻴﺲ ﺑﺂﻓﻞ‬
‫ﺣﺠﺒﻮﻩ ﺑﺎﻟﺒﻴﺾ ﺍﻟﻔﻮﺍﺻﻞ ﻣﺎ ﺩﺭﻭﺍ ‪ ...‬ﻣﻦ ﺣﺴﻨﻪ ﻭﺳﻴﻮﻓﻬﻢ ﻛﺎﻟﻘﺎﺻﻞ‬
‫ﺭﺷﺄ ﻛﺄﻥ ﳊﺎﻇﻪ ﻣﻄﺮﻭﺭﺓ ‪ ...‬ﻗﺬﻓﺖ ﻬﺑﺎ ﻏﺮﺿﹰﺎ ﺣﻨﻴﺔ ﻧﺎﺑﻞ‬
‫ﻭﻛﺄﻥ ﺳﺤﺮ ﺑﻼﻏ ٍﺔ ﰲ ﻟﻔﻈﻪ ‪ ...‬ﺃﺧﺬ ﻳﻌﻘﺪﻫﺎ ﻧﻮﺍﻓﺚ ﺑﺎﺑﻞ‬
‫ﻭﻛﺎﻥ ﺧﺮﺝ ﻣﻦ ﺑﻐﺪﺍﺩ ﺣﺎﺟﹰﺎ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﺃﻭ ﳓﻮﻫﺎ ﻓﺠﺎﻭﺭ ﲟﻜﺔ‪ ،‬ﰒ ﺻﺎﺭ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺸﺎﻡ ﻭﺃﻗﺎﻡ‬
‫ﺖ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪،‬‬ ‫ﲝﻠﺐ ﻣﺪﺓﹰ‪ ،‬ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﻣﺼﺮ ﻓﺴﻜﻨﻬﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ ﻬﺑﺎ ﰲ ﺛﺎﻣﻦ ﻋﺸﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺳ ٍ‬
‫ﻋﻦ ﺳﺒ ﹴﻊ ﻭﺳﺘﲔ ﺳﻨﺔﹰ‪ ،‬ﻭﺩﻓﻦ ﺑﺎﻟﻘﺮﺍﻓﺔ‪ ،‬ﻭﺣﺪﺙ ﺑﺬﻟﻚ ﺍﺑﻨﻪ ﺃﺑﻮ ﻣﻨﺼﻮ ﹴﺭ ﻋﻠﻲ‪.‬‬

‫ﺏ ﻛﺘﺒﺘﻪ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ ﻋﻨﺪ ﻗﺪﻭﻣﻲ‬

‫ﻭﻗﺮﺃﺕ ﲞﻂ ﺍﺑﻦ ﺃﰊ ﺳﺎ ﹴﱂ ﺍﻟﺬﻱ ﻻ ﺃﺭﺗﺎﺏ ﺑﻪ ﻣﺎ ﺻﻮﺭﺗﻪ‪ :‬ﻧﺴﺨﺔ ﻛﺘﺎ ﹴ‬
‫ﻣﻦ ﺍﳊﺠﺎﺯ ﺇﱃ ﻣﺼﺮ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﳌﻮﺩﺍﺕ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ‬
‫ﺍﺠﻤﻟﻠﺲ ﺍﻟﺴﺎﻣﻲ ‪ -‬ﰲ ﻧﻌﻤ ٍﺔ ﺧﺼﻴﺒﺔ ﺍﳌﺮﺗﻊ‪ ،‬ﻭﻋﻴﺸ ٍﺔ ﻋﺬﺑﺔ ﺍﳌﻨﺒﻊ ‪ -‬ﻭﺃﺩﺍﻡ ﻋﻼﻩ ﰲ ﺳﻌﺎﺩ ٍﺓ ﻻ ﺗﺘﻄﺮﻕ ﺇﱃ ﺻﺎﰲ‬
‫ﺑﺮﺩﻫﺎ ﺍﻟﺴﺎﺑﻎ ﺣﻮﺍﺩﺙ ﺍﻷﻗﺪﺍﺭ ‪ -‬ﻭ ﻻ ﻳﺘﻄﺮﻕ ﺻﺎﰲ ﻭﺭﺩﻫﺎ ﺍﻟﺴﺎﺋﻎ ﲝﻮﺍﺩﺙ ﺍﻷﻛﺪﺍﺭ‪ ،‬ﻭﺣﺮﲰﻮﺍﻫﺒﻪ ﻟﺪﻳﻪ ﻣﺎ‬
‫ﻟﺰﻡ ﺍﻟﺴﻜﻮﻥ ﺃﻭﻝ ﺍﳌﺸﺪﺩﻳﻦ‪ ،‬ﻭﻻ ﺯﺍﻟﺖ ﺛﺎﻭﻳ ﹰﺔ ﲜﻨﺎﺑﻪ ﺣﱴ ﻳﻠﺘﻘﻲ ﺍﳌﺨﻔﻔﺎﻥ ﻣﻦ ﻛﻠﻤﱳ‪ ،‬ﻭﻻ ﻓﺘﺌﺖ ﻣﻨﺢ ﺍﻟﺘﻮﻓﻴﻖ‬
‫ﻣﺼﺎﺣﺒ ﹰﺔ ﻟﻪ ﻣﺎ ﺍﺷﺘﺒﻪ ﺍﻟﺬﺍﰐ ﺑﺎﻟﻌﺮﺽ ﺍﻟﻼﺯﻡ‪ ،‬ﻭﺫﻡ ﺍﳌﻔﺮﻁ ﰲ ﺃﻣﺮﻩ ﻭﺃﲪﺪ ﺍﳊﺎﺯﻡ‪ ،‬ﻻ ﺗﻘﺮﻉ ﺃﺑﻮﺍﻬﺑﺎ‪ ،‬ﻭﻻ ﺗﺘﺪﺭﻉ‬
‫ﺯﻳﻨﺔ ﻟﺒﻮﺳﻬﺎ ﻭﺃﺛﻮﺍﻬﺑﺎ ﺇﻻ ﻋﻦ ﻣﻌﺮﻓ ٍﺔ ﰲ ﺍﳌﺸﺎﻫﺪ ﺳﺎﺑﻘﺔٍ‪ ،‬ﺃﻭ ﻣﺎﺗ ٍﺔ ﻗﺎﺋﺪﺓٍ‪ ،‬ﺃﻭ ﺫﺭﻳﻌ ٍﺔ ﺳﺎﺋﻘ ٍﺔ ﻭﺍﻟﺘﻌﺎﺿﺪ ﻭﺍﻟﺘﻀﺎﻓﺮ‬
‫ﺳﺎﺑﻖ ﻟﻠﺼﻔﺔ‪ ،‬ﻭﺇﳕﺎ ﻟﻠﻨﻔﻮﺱ ﺳﺮﺍﺋﺮ ﺃﻫﻮﺍ ٍﺀ ﲢﻦ ﺇﱃ ﺍﻟﺘﺪﺍﱐ ﺇﻥ ﺗﺒﺎﻋﺪﺕ ﺍﻟﺸﻌﻮﺏ ﻭﺗﻨﺎﺯﺣﺖ ﺍﻟﺪﻳﺎﺭ‪ ،‬ﻛﻤﺎ ﻟﺘﺒﺎﻳﻨﻬﺎ‬
‫ﺃﺳﺒﺎﺏ ﺗﺘﻨﺎﻓﺮ ﻣﻦ ﺃﺟﻠﻬﺎ ﻭﺇﻥ ﺗﻘﺎﺭﺑﺖ ﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﺗﻨﺎﺯﺣﺖ ﺍﳌﻘﺎﺭ‪ ،‬ﻭﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻔﺎﺿﻠﻴﺔ ﺍﻟﻘﺮﻳﺮﺓ‪ ،‬ﻭﺍﳌﻨﺎﻗﺐ‬
‫ﺍﻟﺸﻬﲑﺓ ﺍﻟﱵ ﻗﺪ ﺳﺎﺭ ﺫﻛﺮﻫﺎ ﰲ ﺍﻵﻓﺎﻕ ﺳﲑ ﺍﻟﻘﻤﺮ‪ ،‬ﻭﻋﻄﻠﺖ ﻣﺰﻳﺘﻬﺎ ﻣﺮﻭﻱ ﺍﻟﺴﲑ‪ ،‬ﻭﺗﻠﻴﺖ ﳏﺎﺳﻨﻬﺎ ﻛﻤﺎ ﺗﺘﻠﻰ‬
‫ﺍﻟﺴﻮﺭ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﻔﻮﺯ ﲟﻨﺎﲰﺔ ﺭﻳﺎﻫﺎ ﻣﻦ ﺃﻓﻀﻞ ﻣﺎ ﺃﺳﻔﺮ ﻋﻨﻪ ﺳﻔﺮ‪ ،‬ﻭﻟﻮ ﻋﺎﻳﻨﻬﺎ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﳌﺪﺡ ﰲ ﺩﺭﺍﺳﺘﻬﺎ‬
‫ﺍﻟﺴﻬﺮ‪ ،‬ﻭﻣﺎ ﺟﺪﺏ ﺍﻟﺴﻤﺮ‪ ،‬ﻓﻼ ﻏﺮﻭ ﺃﻥ ﲢﻦ ﺍﻟﻨﻔﻮﺱ ﺇﱃ ﳏﻞ ﻛﻤﺎﳍﺎ‪ ،‬ﻭﻣﺄﻭﻯ ﺗﻀﺎﻓﺮ ﺃﺿﺪﺍﺩﻫﺎ ﺍﻟﱵ ﺍﻧﻔﺮﺩ‬
‫ﲜﻤﺎﳍﺎ ﻭﻣﺜﻮﻯ ﻣﻮﺍﻫﺒﻬﺎ ﺍﻟﱵ ﻫﺒﻄﺖ ﺇﻟﻴﻪ ﻣﻦ ﺍﶈﻞ ﺍﻷﺭﻓﻊ ﳌﺎ ﲰﻲ ﳍﺎ ﻭﲰﺎ ﳍﺎ‪ ،‬ﻭﻣﻦ ﻫﻮ ﺃﻣﻴﻨﻬﺎ ﺍﳌﺼﺪﻕ ﻟﻈﻨﻮﻬﻧﺎ‪،‬‬
‫ﻭﳝﻴﻨﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﻏﲑﻩ ﳝﻴﻨﻬﺎ ﻭﴰﺎﳍﺎ‪ ،‬ﻭﻗﺪ ﺯﺍﺩﻫﺎ ﺇﻓﺮﺍﻁ ﺣﺴﻦ ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﻓﻠﻠﻪ ﺩﺭ ﺫﻟﻚ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓﻠﻜﻢ ﺍﺳﺘﻔﺎﺩﺕ‬
‫ﺣﺠﺘﻪ ﺇﱃ ﺃﻣﺮ ﺍﷲ ﻣﻦ ﺍﻃﻮﺍﺋﻒ ﻭﺍﻟﻔﺮﻕ‪ ،‬ﻭﻛﻢ ﻗﺺ ﻛﺘﺎﺑﻪ ﻣﻦ ﻛﺘﺎﺋﺐ ﺍﻟﻀﻼﻝ ﻭﻓﺮﻕ‪.‬‬
‫ﰒ ﺫﻛﺮ ﻭﺻﻒ ﺑﻼﻏﺘﻪ ﲟﺎ ﺃﻃﺎﻝ ﻓﻴﻪ‪ ،‬ﻭﻭﺻﻒ ﺍﻟﺒﺤﺮ ﺭﻛﺒﻪ ﺣﱴ ﺧﻠﺺ ﺇﱃ ﻣﺼﺮ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺃﺭﺳﻞ ﻫﺬﻩ‬
‫ﺍﳋﺪﻣﺔ ﻣﺴﺘﺨﺮﺟﺔ ﻟﻺﺫﻥ ﰲ ﺍﳊﻀﻮﺭ ﻭﺍﻟﺘﺸﺮﻑ ﲟﻴﻤﻮﻥ ﺍﻟﻠﻘﺎﺀ‪ ،‬ﻭﺇﻥ ﺯﺍﺣﻢ ﺑﻪ ﺃﻭﻗﺎﺕ ﺍﻟﻄﺎﻋﺎﺕ ﻭﻣﻮﺍﻗﻴﺖ‬
‫ﺍﻷﺫﻛﺎﺭ‪ .‬ﻭﺷﻐﻞ ﻋﻠﻰ ﺍﺧﺘﺼﺎﺭﻩ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺍﳌﻬﺎﻡ ﻭﺍﻷﻭﻃﺎﺭ‪ .‬ﻭﻟﻠﻤﺘﻮﻛﻞ ﻟﻨﻔﺴﻪ ﺃﻥ ﻳﺪﻋﻲ ﺃﻥ ﰲ ﺫﻟﻚ ﺿﺮﺑﹰﺎ‬
‫ﻣﻦ ﺿﺮﻭﺏ ﺍﻟﱪ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺃﺻﺒﺢ ﻭﷲ ﺍﳊﻤﺪ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻑ ﻟﻘﺎﻃﻨﻴﻪ ﻭﻃﺎﺭﻗﻴﺘﻪ ﻛﺎﻷﺏ ﺍﻟﱪ‪ .‬ﻭﺍﳌﻨﺸﻮﺩ ﻣﻦ‬
 ‫ﺍﻷﺭﳛﻴﺔ ﺍﻟﻜﺮﳝﺔ ﺇﻛﺮﺍﻡ ﻣﺜﻮﻯ ﺧﺪﻣﺘﻪ‪ ،‬ﻭﺗﻠﻘﻴﻬﺎ ﲟﺎ ﻳﺰﻳﻞ ﻋﻨﻬﺎ ﺍﻧﻘﺒﺎﺽ ﺍﻟﻐﺮﻳﺐ ﻭﻭﺣﺸﺘﻪ‪ ،‬ﻭﺣﲑﺓ ﺍﻟﻘﺎﺩﻡ‬
‫ﻭﺩﻫﺸﺘﻪ‪ ،‬ﻓﻌﻨﺪﻩ ﺣﻴﺎﺀ ﻃﺒﻴﻌﻲ ﻟﻌﻠ ٍﺔ ﻣﺘﺠﺎﻭﺯٍﺓ ﻟﻠﻘﺪﺭ ﺍﶈﻤﻮﺩ ﻏﺬﻳﺖ ﺑﻪ ﻃﻔﻼﹰ‪،‬ﻓﺈﻥ ﺭﻣﺖ ﻏﲑﻩ ﻋﺼﺎﱐ ﻭﺃﻋﺮﺗﲏ ﺑﻪ‬
‫ﺃﻟﻔﺔ ﺍﳌﻬﺪ‪ .‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺑﻌﺪ ﺍﳊﻀﻮﺭ ﻋﻨﺪﻩ ﺭﻗﻌ ﹰﺔ ﻣﻨﻬﺎ‪ :‬ﻭﺣﻀﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻨﻔﻴﺲ ﻭﺻﺤﺒﺘﻪ ﻣﺎ ﻗﺎﺑﻞ ﻛﺮﱘ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﺍﻟﺬﻱ ﺻﺪﺭ ﻋﻨﻪ ﻣﻦ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻷﺛﻨﻴﺔ ﲟﺎ ﻻ ﻳﺰﺍﻝ ﻳﻮﺍﻟﻴﻪ ﻭﻳﺮﻓﻌﻪ ﻭﻳﻬﺪﻳﻪ‪ ،‬ﻭﻟﻖ ﺃﺧﺠﻠﻪ ﺃﻥ ﻳﺮﻯ ﻧﻔﺴﻪ ﰲ ﺻﻮﺭﺓ‬
‫ﻣﺜﻘﻞﹴ‪ ،‬ﺃﻭ ﻳﺮﻯ ﺑﻌﲔ ﻏﲑ ﻣﻮﺣ ٍﺪ ﰲ ﺩﻳﻦ ﻫﻮﺍﻩ ﻣﺘﻨﻘ ﹴﻞ‪ .‬ﻭﻣﻘﺘﺮﺣﻪ ﺃﻥ ﳜﺺ ﻣﻦ ﺣﺴﻦ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﱄ ﺑﺸﻌﺎﺭ ﻳﺒﻬﺞ‬
‫ﻼ ﰲ ﺍﻟﻔﺨﺮ ﻭﻳﻨﻬﺞ‪ ،‬ﻭﺃﻥ ﻳﺸﲑ ﺑﺄﺳﻄ ﹴﺮ ﺑﺎﳋﻂ ﺍﻟﻜﺮﱘ ﻳﻔﻮﻕ ﺍﳌﺎﻝ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﳉﻤﺎﻝ‪،‬‬ ‫ﻭﻻ ﻳﻨﻬﺞ‪ ،‬ﻭﻳﺸﺮﻉ ﻟﻪ ﺳﺒﻴ ﹰ‬
‫ﻓﺄﺑﻘﻰ ﺍﻟﺴﻤﺎﺕ ﻣﺎ ﺧﻄﺘﻪ ﳝﻴﻨﻪ‪ ،‬ﻭﺃﺛﺒﺖ ﺍﻟﺼﻔﺎﺕ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺗﺰﻳﻴﻨﻪ‪ ،‬ﻭﺃﺯﻛﻰ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻣﺎ ﺗﻄﻮﻉ ﺑﻪ ﻛﺮﻣﻪ‪،‬‬
‫ﻭﺃﻋﻄﺮ ﺭﻳﺎﺽ ﺍﳊﻤﺪ ﻣﺎ ﺃﻧﺒﺘﺘﻪ ﺩﳝﻪ‪ .‬ﻭﻗﺪ ﺣﺼﻞ ﺍﳋﺎﺩﻡ ﺑﲔ ﻧﺰﺍﻉ ﳛﻀﻪ ﻋﻠﻰ ﺣﻀﻮﺭ ﺍﳋﺪﻣﺔ ﻭﻳﻨﺸﻄﻪ‪ ،‬ﻭﺧﻮﻑ‬
‫ﺇﺑﺮﺍ ﹴﻡ ﻳﻘﺒﻀﻪ ﻭﻳﺜﺒﻄﻪ‪ .‬ﻭﻗﺪ ﺗﺮﺟﻢ ﻋﻦ ﺣﺎﻟﻪ ﻫﺬﻩ ﺑﺄﺑﻴﺎﺕ ﺍﻟﺸﺎﻋﺮ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﻭﻫﻲ‪:‬‬
‫ﺣﺎﻟﺔ ﻗﺪ ﺣﺼﻠﺖ ﻟﻠﺨﻮﻑ ﻣﻨﻬﺎ ‪ ...‬ﺣﻮﻝ ﺩﺍﺭ ﺍﻷﺳﺘﺎﺫ ﰲ ﻋﺸﻮﺍﺀ‬
‫ﻹﻥ ﺗﺄﺧﺮﺕ ﺃﻭ ﺗﻘﺪﻣﺖ ﻓﻴﻬﺎ ‪ ...‬ﺳﺎﺀ ﻇﲏ ﰲ ﺍﳌﻮﺿﻌﲔ ﺑﺮﺍﺋﻲ‬
‫ﻟﺴﺖ ﺃﺩﺭﻱ ﻣﻦ ﺍﻟﻀﻼﻝ ﺃﻗﺪﺍ ‪ ...‬ﻣﻲ ﺧﲑ ﰲ ﺫﺍﻙ ﺃﻡ ﻣﻦ ﻭﺭﺍﺋﻲ؟‬
‫ﺃﻭﺛﺮ ﺍﳋﺪﻣﺔ ﺍﻟﱵ ﺗﺆﺛﺮ ﺍﲰﻲ ‪ ...‬ﻋﻨﺪﻛﻢ ﰲ ﺟﺮﻳﺪﺓ ﺍﻷﻭﻟﻴﺎﺀ‬
‫ﰒ ﺃﺧﺸﻰ ﺃﱐ ﺃﻋﺪ ﺇﺫﺍﺟﺊ ‪ ...‬ﺕ ﻣﻦ ﺍﳌﱪﻣﲔ ﻭﺍﻟﺜﻘﻼﺀ‬
‫ﻗﺪ ﲢﲑﺕ ﻓﺎﺟﻌﻠﻮﺍ ﺃﻧﺘﻢ ﺍﲰﻲ ‪ ...‬ﺣﻴﺚ ﺷﺌﺘﻢ ﻣﻦ ﻫﺬﻩ ﺍﻷﲰﺎﺀ‬
‫ﻭﻣﻦ ﺧﻄﻪ‪ :‬ﻭﻣﻦ ﻋﺒﺚ ﺍﳋﺎﻃﺮ ﻭﻫﻮﺳﻪ ﺃﺑﻴﺎﺕ ﺗﺸﻮﻓﺖ ﻓﻴﻬﺎ ﺍﳊﺠﺎﺯ ﺑﻌﺪ ﳎﺎﻭﺭﰐ ﺑﺎﳊﻢ ﺍﻟﺸﺮﻳﻒ ﲟﻜﺔ ‪ -‬ﻗﺪﺳﻬﺎ‬
‫ﺙ ﻭﺳﺒﻌﲔ ﻭﻫﻲ‪:‬‬ ‫ﺍﷲ ‪ -‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﺃﻭ ﺛﻼ ٍ‬
‫ﲎ ﻭﺍﻟﺴﺎﻣﺮﻭﻥ ﻫﺠﻮﻉ؟‬‫ﺧﻠﻴﻠﻲ ﻫﻞ ﻳﺸﻔﻲ ﻣﻦ ﺍﻟﻮﺟﺪ ﻭﻗﻔﺔ ‪ ...‬ﲞﻴﻒ ﻣ ً‬
‫ﺶ ﻣﻀﻰ ﺑﺎﳌﺄﺯﻣﲔ ﺭﺟﻮﻉ؟‬‫ﻭﻫﻞ ﻟﻠﻴﻴﻼﺕ ﺍﶈﺼﺐ ﻋﻮﺩﺓ ‪ ...‬ﻭﻋﻴ ﹴ‬
‫ﻭﻫﻞ ﺳﺮﺣﺔ ﺑﺎﻟﺴﻔﺢ ﻣﻦ ﺃﳝﻦ ﺍﻟﺼﻔﺎ ‪ ...‬ﺭﻋﺖ ﻣﻦ ﻋﻬﻮﺩﻱ ﻣﺎ ﺃﺿﺎﻉ ﻣﻀﻴﻊ؟‬

‫ﻭﻫﻞ ﻗﻮﺿﺖ ﺧﻴﻢ ﻋﻠﻰ ﺃﺑﺮﻕ ﺍﳊﻤﺎ ‪ ...‬ﻭﻣﺎ ﺫﺍﻙ ﻣﻦ ﻏﺪﺭ ﺍﻟﺰﻣﺎﻥ ﺑﺪﻳﻊ؟‬
‫ﻭﻫﻞ ﺗﺮﺩﻥ ﻣﺎ ًﺀ ﺑﺸﻌﺐ ﺍﺑﻦ ﻋﺎﻣ ﹴﺮ ‪ ...‬ﺣﻮﺍﺋﻢ ﻟﻮ ﻳﻘﻀﻰ ﳍﻦ ﺷﺮﻭﻉ؟‬
‫ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﻋﺎﺭﺽ ﻣﻦ ﻃﻤﺎﻋ ٍﺔ ‪ ...‬ﻟﻪ ﺑﻘﻠﻮﺏ ﺍﻟﻌﺎﺷﻘﲔ ﻭﻟﻮﻉ‬
‫ﻭﺇﱐ ﻣﱴ ﺃﻋﺺ ﺍﻟﺘﺠﻠﺪ ﻭﺍﻷﺳﻰ ‪ ...‬ﻓﻠﻠﺸﻮﻕ ﻣﲏ ﻭﺍﻟﻐﺮﺍﻡ ﻣﻄﻴﻊ‬
‫ﻓﻴﺎ ﺟﲑﰐ ﺇﺫ ﻟﻠﺰﻣﺎﻥ ﻧﻀﺎﺭﺓ ‪ ...‬ﻭﻋﻮﺩﻱ ﻧﻀﺎﺭ ﻭﺍﳋﻴﺎﻡ ﲨﻴﻊ‬
‫ﺑﻨﻌﻤﺎﻥ ﻭﺍﻷﻳﺎﻡ ﻓﻴﻨﺎ ﲪﻴﺪﺓ ‪ ...‬ﻭﻭﺍﺩﻱ ﺍﳍﻮﻯ ﻟﻠﻨﺎﺯﻟﲔ ﻣﺮﻳﻊ‬
‫ﻭﻣﺎ ﺃﺯﻣﻊ ﺍﳊﻲ ﺍﻟﻴﻤﺎﻧﻮﻥ ﻧﻴ ﹰﺔ ‪ ...‬ﻭﻻ ﺭﻳﻊ ﺑﺎﻟﺒﲔ ﺍﳌﺸﺖ ﻣﺮﻭﻉ‬
‫ﻛﻔﻰ ﺣﺰﻧﹰﺎ ﺃﱐ ﺃﺑﻴﺖ ﻭﺑﻴﻨﻨﺎ ‪ ...‬ﻣﻦ ﺍﻟﺒﻴﺪ ﻣﻌﺪﻭ ﺍﻟﻔﺠﺎﺝ ﻭﺳﻴﻊ‬
‫ﺃﻋﺎﰿ ﻧﻔﺴﹰﺎ ﻗﺪ ﺗﻮﱃ ﻬﺑﺎ ﺍﻷﺳﻰ ‪ ...‬ﻭﻃﺮﻓﹰﺎ ﳚﻒ ﺍﳌﺰﻥ ﻭﻫﻮ ﳘﻮﻉ‬
‫ﻭﻣﻦ ﺧﻄﻪ ﺃﻳﻀﹰﺎ ﺑﻴﺘﺎﻥ ﺻﺪﺭﺕ ﻬﺑﻤﺎ ﻛﺘﺎﺑﹰﺎ ﰲ ﻫﺬﻩ ﺍﻟﺮﻗﻌﺔ ﺇﱃ ﺑﻌﺾ ﺍﳋﻮﺍﻥ ﲟﻜﺔ ‪ -‬ﺣﺮﺳﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ‪: -‬‬
 ‫ﺃﻻ ﻗﻞ ﳉﲑﺍﻥ ﺍﻟﺼﻔﺎ ﻟﻴﺖ ﺩﺍﻋﻲ ﺍﻟﺖ ‪ ...‬ﻓﺮﻕ ﺃﻋﻤﻲ ﻳﻮﻡ ﺭﺍﺡ ﻣﻨﺎﺩﻳﺎ‬
‫ﻟﻌﻤﺮﻱ ﻟﻘﺪ ﻭﺩﻋﺖ ﻳﻮﻡ ﻭﺩﺍﻋﻜﻢ ‪ ...‬ﺑﺸﻌﺐ ﺍﳌﻨﻘﻰ ﺷﻌﺒ ﹰﺔ ﻣﻦ ﻓﺆﺍﺩﻳﺎ‬
‫ﻭﻣﻦ ﺧﻄﻪ ﺭﺳﺎﻟﺔ ﻛﺘﺒﻬﺎ ﺇﱃ ﺍﻟﻔﺎﺿﻞ ﺃﻳﻀﹰﺎ ﻳﺴﺄﻟﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﻗﺎﻝ ﰲ ﺁﺧﺮﻫﺎ‪ :‬ﻓﺼﺎﺭ ﺍﻟﻌﻮﺍﺭﻑ ﺍﻟﱵ ﺍﻗﺘﺼﺮ‬
‫ﰲ ﺫﻛﺮﻫﺎ ﻋﻠﻰ ﺍﻹﳝﺎﺀ ﻭﻗﻮﻓﹰﺎ ﻣﻊ ﳏﺘﺪ ﺳﻴﺪﻧﺎ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻩ ‪ -‬ﻣﺒﺴﻮﻁ ﺍﻟﻴﺪ ﰲ ﻋﺒﺎﺩ ﺍﷲ ﺑﺎﻟﻔﺮﺽ‪ ،‬ﻣﻘﺮﺿﹰﺎ‬
‫ﻟﻪ ﻋﻨﺎﺀ ﳘﻪ ﻓﻴﻬﻢ ﺃﺣﺴﻦ ﺍﻟﻘﺮﺽ‪ ،‬ﻣﻨﺠﺰﹰﺍ ﳍﻢ ﻣﺎ ﻭﻋﺪ‪ " .‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻨﻔﻊ ﺍﻟﻨﺎﺱ ﻓﻴﻤﻜﺚ ﰲ ﺍﻷﺭﺽ " ﻋﻨﺪ ﺍﳋﺎﺩﻡ‪.‬‬
‫ﻭﻣﺜﻠﻪ ﻛﺎﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻘﺮﻳﺾ ﻗﺒﻞ ﺍﻟﻘﺎﻓﻴﺔ‪ ،‬ﻭﺍﳌﺮﻳﺾ ﺍﻟﺬﻱ ﻣﻄﻠﺘﻪ ﺍﻷﻳﺎﻡ ﺑﺎﻟﻌﺎﻓﻴﺔ‪ ،‬ﻓﻼ ﻳﻜﻤﻞ ﺫﺍﻙ ﻭﻻ ﻳﺘﻄﺮﺏ ﺑﻪ‬
‫ﺍﳌﺸﻮﻕ‪ ،‬ﻭﻻ ﻳﺘﺮﱎ ﺑﻪ ﺍﻟﻜﺌﻴﺐ‪ ،‬ﻭﻻ ﻳﺘﺴﻠﻰ ﺑﻪ ﺍﻟﻐﺮﻳﺐ ﺩﻭﻥ ﲤﺎﻣﻪ‪ ،‬ﻭﺗﻜﺎﻓﺆ ﺃﺟﺰﺍﺀ ﻧﻈﺎﻣﻪ‪ ،‬ﻭﻋﺒﻘﻪ ﲟﺴﻚ ﺧﺘﺎﻣﻪ‪،‬‬
‫ﻭﻻ ﳛﺲ ﻫﺬﺍ ﺑﻠﺬٍﺓ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ‪ -‬ﻭﺇﻥ ﺷﺮﻓﺖ ‪ -‬ﺣﱴ ﳚﺪ ﺭﻭﺣﻪ ﺭﻭﺡ ﺍﻟﺸﻔﺎﺀ ﻓﻴﺪﺭﻙ ﻣﺰﻳﺘﻬﺎ ﺑﻄﺮﻕ ﺍﻟﺼﺤﺔ‪،‬‬
‫ﻭﻣﺮﻭﺀﻬﺗﺎ ﲝﻠﺴﺔ ﲰﻌﻬﺎ‪ ،‬ﻭﺗﺴﺎﻋﻔﻪ ﺍﻷﻗﺪﺍﺭ ﺑﺘﻜﻤﻴﻠﻬﺎ ﻟﻚ ﻭﲨﻌﻬﺎ‪.‬‬
‫ﻭﻣﺎ ﺃﺳﻔﻲ ﺇﻻ ﻋﻠﻴﻬﺎ ﻓﺈﻧﲏ ‪ ...‬ﺑﻘﺮﻃﺎﺳﻬﺎ ﻻ ﺑﺎﻟﺪﻧﺎﻧﲑ ﺃﻛﻠﻒ‬
‫ﻓﺠﺪ ﱄ ﲟﺎ ﺃﻫﻮﺍﻩ ﻣﻨﻬﺎ ﻓﺈﻧﲏ ‪ ...‬ﺳﺄﳊﻒ ﰲ ﺍﺳﺘﻴﻬﺎﻬﺑﺎ ﻭﺃﻛﻠﻒ‬
‫ﻭﻣﺎ ﻫﺬﻩ ﺍﻷﻫﻮﺍﺀ ﺇﻻ ﻏﺮﺍﺋﺰ ‪ ...‬ﻗﺒﻴﺢ ﻟﺪﻯ ﻧﻘﺎﺩﻫﺎ ﺍﳌﺘﻜﻠﻒ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳋﺎﺩﻡ ﻋﻦ ﺣﺎﻝ ﻣﻦ ﺷﺮﻑ ﻬﺑﺬﺍ ﻣﻦ ﺃﻓﻨﺎﺀ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﱂ ﻳﻜﻤﻞ ﺑﻌﺪﺗﻪ ﺍﻹﺳﺘﺌﻨﺎﺱ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﻌﺘﺮﺿﺎﹰ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺘﻠﻘﻰ ﺫﻟﻚ ﺑﻐﲑ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺮﺿﺎ‪ ،‬ﻓﺈﻥ ﺍﳋﺪﻣﺔ ﺍﻟﺴﺎﻣﻴﺔ ﻫﻲ ﺍﻟﱵ ﺗﺒﲔ ﻟﺪﻳﻬﺎ ﺍﻷﻗﺪﺍﺭ‪ ،‬ﻭﺑﺄﻓﻌﺎﳍﺎ‬
‫ﺗﺘﺮﺗﺐ ﺍﳌﻨﺎﺯﻝ ﻭﺗﺘﻔﺎﺕ ﺍﻷﺧﻄﺎﺭ‪.‬‬
‫ﻭﻛﻨﺖ ﻋﻨﺪ ﻛﻮﱐ ﲟﺮﻭ ﻋﺮﺽ ﻋﻠﻲ ﺷﻴﺨﻨﺎ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﳌﻈﻔﺮ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺗﺎﺝ ﺍﻹﺳﻼﻡ ﺃﰊ ﺳﻌ ٍﺪ‬
‫ﺍﻟﺴﻤﻌﺎﱐ ‪ -‬ﺗﻐﻤﺪﻩ ﺍﷲ ﺑﺮﲪﺘﻪ ‪ -‬ﺟﺰﺀﹰﺍ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺭﺳﺎﺋﻞ ﻟﻠﺤﺴﻦ ﺍﻟﻘﻄﺎﻥ ﺇﱃ ﺍﻟﺮﺷﻴﺪ ﺍﻟﻮﻃﻮﺍﻁ ﳏﺸﻮﺓ‬
‫ﺑﺎﻟﺴﺐ ﻟﻪ ﻭﺍﻟﺜﻠﺐ ﺗﺼﺮﳛﹰﺎ ﻻ ﺗﻌﺮﻳﻀﺎﹰ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺍﳊﺠﺔ ﰲ ﺃﻧﻪ ﻬﻧﺐ ﻛﺘﺒﻪ ﻭﺳﻠﺒﻪ ﻧﺘﻴﺠﺔ ﻋﻤﺮﻩ‪ ،‬ﻭﻳﺴﺘﺤﺴﺐ ﺍﷲ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﺿﺎﻕ ﻧﻄﺎﻕ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﲢﺼﻴﻠﻬﺎ ﻭﻛﺘﺒﻬﺎ‪ ،‬ﻭﻗﻠﺖ‪:‬‬
‫ﺲ ﺣﺎﻝ ﻣﻦ ﺩﻭﻬﻧﺎ ﺍﻟﺘﺮﻙ‬
‫ﻭﻛﻢ ﻣﻨﻴ ٍﺔ ﺧﻠﻔﺖ ﺧﻠﻔﻲ ﻭﺑﻐﻴﺔ ‪ ...‬ﻭﻣﻦ ﺣﺎﺝ ﻧﻔ ﹴ‬
‫ﺇﺫﺍ ﺫﻛﺮﻬﺗﺎ ﺗﺎﻧﻔﺲ ﺣﻨﺖ ﻭﺃﺭﺯﻣﺖ ‪ ...‬ﻭﻭﺩﺕ ﻟﻔﺮﻁ ﺍﻟﻮﺟﺪ ﺃﺩﺭﻛﻬﺎ ﺍﻟﻔﺘﻚ‬
‫ﺳﻼﻡ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺪﻳﺎﺭ ﻭﻗﺪﺳﺖ ‪ ...‬ﻧﻔﻮﺱ ﲟﺜﻮﺍﻫﺎ ﺛﻮﻯ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﺴﻚ‬
‫ﻭﺑﻘﻴﺖ ﻧﻔﺴﻲ ﺇﻟﻴﻬﺎ ﻣﺘﻄﻠﻌﺔٍ‪ ،‬ﻭﺇﱃ ﻣﻜﻨﻮﻬﻧﺎ ﻣﺘﻠﻔﺘﺔﹰ‪ ،‬ﻓﻈﻔﺮﺕ ﺑﺮﺳﺎﺋﻞ ﺍﻟﺮﺷﻴﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳉﻠﻴﻞ‬
‫ﺍﻟﻌﻤﺮﻱ ﺍﻟﺒﻠﺨﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻮﻃﻮﺍﻁ‪ ،‬ﻣﺘﻀﻤﻨﺔ ﻷﺟﻮﺑﺔ ﻳﺪﻝ ﺁﺧﺮﻫﺎ ﻋﻠﻰ ﺇﺿﺮﺍﺏ ﺍﻟﻘﻄﺎﻥ ﻋﻦ ﻬﺗﻤﺘﻪ‪ ،‬ﻭﺍﻹﺫﻋﺎﻥ‬
‫ﺑﺈﺑﺮﺍﺀ ﺳﺎﺣﺘﻪ‪ :‬ﻧﺴﺨﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﻭﱃ‪:‬‬

‫" ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﻗﺮﻉ ﲰﻌﻲ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﻮﺍﺭﺩﻳﻦ ﻭﺃﻟﺴﻨﺔ ﺍﻟﻄﺎﺭﺋﲔ ﻋﻠﻰ ﺧﻮﺍﺭﺯﻡ ﺃﻥ ﺳﻴﺪﻧﺎ ‪ -‬ﺃﺩﺍﻡ‬
‫ﺍﷲ ﻓﻀﻠﻪ ‪ -‬ﻛﻠﻤﺎ ﺗﻔﺮﻍ ﻣﻦ ﻣﻬﻤﺎﺕ ﻧﻔﺴﻪ‪ ،‬ﻭﻭﻇﺎﺋﻒ ﺩﺭﺳﻪ ﺃﻗﺒﻞ ﲟﺠﺎﻣﻌﻪ ﻋﻠﻰ ﺃﻛﻞ ﳊﻤﻲ‪ ،‬ﻭﺍﻹﻃﻨﺎﺏ ﰲ‬
‫ﺳﱯ ﻭﺷﺘﻤﻲ‪ ،‬ﻭﻳﻨﺴﺒﲏ ﺇﱃ ﺍﻹﻏﺎﺭﺓ ﻋﻠﻰ ﻛﺘﺒﻪ‪ ،‬ﻭﻳﺒﺎﻟﻎ ﰲ ﻫﺘﻚ ﺃﺳﺘﺎﺭ ﺍﻟﻜﺮﻡ ﻭﺣﺠﺒﻪ‪ .‬ﺃﻫﺬﺍ ﻳﻠﻴﻖ ﺑﺎﻟﻔﻀﻞ‬
‫ﻭﺍﳌﺮﻭﺀﺓ؟ ﺃﻭ ﳚﻤﻞ ﺑﺎﻟﻜﺮﻡ ﻭﺍﻟﻔﺘﻮﺓ ﺃﻥ ﻳﻔﺘﺮﻱ ﻋﻠﻰ ﺃﺧﻴﻪ ﺍﳌﻴﻠﻢ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻜﺬﺏ ﺍﳌﻘﻠﻖ‪ ،‬ﻭﺍﻟﺒﻬﺘﺎﻥ ﺍﳌﺆﱂ‪ ،‬ﻭﺍﷲ‬
‫ﺇﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻳﻮﻡ ﺍﻟﻨﺸﻮﺭ‪ ،‬ﻭﺑﻌﺜﺖ ﻫﺬﻩ ﺍﻟﺮﻣﻢ ﺍﻟﺒﺎﻟﻴﺔ‪ ،‬ﻣﻦ ﺍﻷﺟﺪﺍﺙ ﻣﺘﺪﺭﻋ ٍﺔ ﻣﻼﺑﺲ ﺍﳊﻴﺎﺓ ﺍﻟﺜﺎﻧﻴﺔ‪،‬‬
 ‫ﺲ ﻋﻤﺎ‬‫ﻭﲨﻌﺖ ﻋﺒﺎﺩ ﺍﷲ ﰲ ﻣﻮﺍﻗﻒ ﺍﻟﻌﺮﺻﺎﺕ‪ ،‬ﻭﺗﻄﺎﻳﺮﺕ ﺻﺤﺎﺋﻒ ﺍﻷﻋﻤﺎﻝ ﺇﱃ ﺃﺭﺑﺎﻬﺑﺎ‪ ،‬ﻭﺳﺌﻠﺖ ﻛﻞ ﻧﻔ ﹴ‬
‫ﻛﺴﺒﺖ‪ ،‬ﻓﻤﻦ ﻣﺴﻲ ٍﺀ ﻳﺴﺤﺐ ﻋﻠﻰ ﻭﺟﻬﻪ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻣﻦ ﳏﺴﻦ ﳛﻤﻞ ﻋﻠﻰ ﺃﻋﻄﺎﻑ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﱂ ﻳﺘﻌﻠﻖ‬
‫ﰲ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ﺍﳍﺎﺋﻞ ﺃﺣﺪ ﺑﺬﻳﻠﻲ ﻃﺎﻟﺒﹰﺎ ﻣﲏ ﻣﻠﻜﹰﺎ ﻏﺼﺒﺘﻪ‪ ،‬ﻭﻻ ﻣﺎ ﹰﻻ ﻬﻧﺒﺘﻪ‪ ،‬ﺃﻭ ﺩﻣﹰﺎ ﺳﻔﻜﺘﻪ‪ ،‬ﺃﻭ ﺳﺘﺮﹰﺍ ﻫﺘﻜﺘﻪ‪ ،‬ﺃﻭ‬
‫ﺷﺨﺼﹰﺎ ﻗﺘﻠﺘﻪ‪ ،‬ﺃﻭ ﺣﻘﹰﺎ ﺃﺑﻄﻠﺘﻪ‪ ،‬ﻭﻫﺎﺃﻧﺬﺍ ﻗﺪ ﺁﺗﺎﱐ ﺍﷲ ﻣﻦ ﺍﻟﻮﺟﻪ ﺍﳊﻼﻝ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺃﻟﻒ ﳎﻠ ٍﺪ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻨﻔﻴﺴﺔ‪،‬‬
‫ﻭﺍﻟﺪﻓﺎﺗﺮ ﺍﻟﻔﺎﺋﻘﺔ‪ ،‬ﻭﺍﻟﻨﺴﺦ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻭﻭﻗﻔﺖ ﻛﻠﻬﺎ ﻋﻠﻰ ﺧﺰﺍﺋﻦ ﺍﻟﻜﺘﺐ ﺍﳌﺒﻨﺔ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ‪ -‬ﻋﻤﺮﻫﺎ ﺍﷲ ‪-‬‬
‫ﻟﻴﻨﺘﻔﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻬﺑﺎ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻋﻘﻴﺪﺗﻪ ﻫﻜﺬﺍ ﻛﻴﻒ ﻳﺴﺘﺠﻴﺰ ﻣﻦ ﻧﻔﺴﻪ ﺃﻥ ﻳﻐﲑ ﻋﻠﻰ ﻛﺘﺐ ﺇﻣﺎ ﹴﻡ ﻣﻦ ﺷﻴﻮﺥ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻧﻔﻖ ﲨﻴﻊ ﻋﻤﺮﻩ ﺣﱴ ﺣﺼﻞ ﺃﻭﺭﺍﻗﹰﺎ ﻳﺴﲑﺓ‪ ،‬ﻟﻮ ﺑﻴﻌﺖ ﰲ ﺍﻷﺳﻮﺍﻕ ﳌﺎ ﺃﺣﻀﺮ ﺑﺜﻤﻨﻬﺎ ﻣﺎﺋﺪﺓ ﻟﺌﻴﻢﹴ‪ ،‬ﺍﷲ ﺍﷲ‪،‬‬
‫ﻻ ﻳﻔﺘﺮﻳﻦ ﺳﻴﺪﻧﺎ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻓﻀﻠﻪ ‪ ، -‬ﻓﺎﻓﺘﺮﺍﺀ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﻣﺜﻠﻲ ﺫﻧﺐ ﻳﺘﻌﺜﺮ ﰲ ﺃﺫﻳﺎﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻟﻴﺨﺎﻓﻦ‬
‫ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻟﻴﺘﺬﻛﺮﻥ ﻳﻮﻣﹰﺎ ﻳﺜﺎﺏ ﺍﻟﺼﺎﺩﻕ ﻓﻴﻪ ﻋﻠﻰ ﺻﺪﻗﻪ‪ ،‬ﻭﻳﻌﺎﻗﺐ ﺍﻟﻜﺎﺫﺏ ﻋﻠﻰ ﻛﺬﺑﻪ‪،‬‬
‫ﻭﺍﻟﺴﻼﻡ‪ .‬ﻓﻮﺭﺩ ﻋﻠﻰ ﺍﻟﺮﺷﻴﺪ ﺟﻮﺍﺏ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻳﻜﻮﻥ ﰲ ﳓﻮ ﻛﺮﺍﺳﺘﲔ ﻳﻐﻠﻆ ﻟﻪ ﰲ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻳﺼﺮﺡ ﻓﻴﻪ‬
‫ﺑﺎﻟﺴﺐ ﻭﺍﻟﺘﻬﻤﺔ‪ ،‬ﻓﻜﺘﺐ ﺍﻟﺮﺷﻴﺪ‪:‬‬

‫" ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﻭﺭﺩ ﻛﺘﺎﺏ ﺳﻴﺪﻧﺎ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻩ ﰲ ﺩﻭﻟﺔ ﻣﻔﺘﺮﺓ ﺍﳌﺒﺎﺳﻢ‪ ،‬ﻭﻧﻌﻤ ٍﺔ ﻣﺘﺠﺪﺩﺓ‬
‫ﻼ ﻣﻦ ﺍﻹﻳﺬﺍﺀ ﻭﺍﻹﳛﺎﺵ‪ ،‬ﻭﺍﻹﺑﺬﺍﺀ ﻭﺍﻹﻓﺤﺎﺵ ﻋﻠﻰ ﻛﻠﻤﺎ ﺕٍ‪ ،‬ﺑﻞ ﻋﻠﻰ ﻇﻠﻤﺎ ﺕٍ‪ ،‬ﻟﻮ ﺃﻃﻔﺄ ‪-‬‬‫ﺍﳌﺮﺍﺳﻴﻢ ‪ -‬ﻣﺸﺘﻤ ﹰ‬
‫ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﺑﻌﺾ ﳍﺒﻪ‪ ،‬ﻭﺳﻜﻦ ﻧﺎﺋﺮﺓ ﻏﻀﺒﻪ‪ ،‬ﰒ ﻋﺎﺩ ﺇﻟﻴﻪ ﻣﺘﺼﻔﺤﹰﺎ ﻷﻟﻔﺎﻇﻪ ﻭﻣﺒﺎﻧﻴﻪ‪ ،‬ﳌﺎ ﺍﺭﺗﻀﻰ ﺫﻟﻚ ﻣﻦ‬
‫ﺩﻳﻨﻪ ﻭﻋﻘﻠﻪ‪ ،‬ﻭﻟﻜﺎ ﺍﺳﺘﺤﺴﻨﻪ ﻣﻦ ﻛﺮﻣﻪ ﻭﻓﻀﻠﻪ‪ ،‬ﺇﻻ ﺃﱐ ﺃﻋﺬﺭﻩ ﻓﻴﻤﺎ ﻗﺎﻝ‪ ،‬ﻗﺼﺮ ﻛﻼﻣﻪ ﺃﻭ ﻃﺎﻝ‪ ،‬ﻟﻌﻠﻤﻲ ﺃﻧﻪ ‪-‬‬
‫ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﻣﺴﻠﻮﺏ ﻣﻐﻠﻮﺏ‪ ،‬ﺟﺮﻳﺢ ﺃﺳﻨﺔ ﺍﻟﻘﻬﺮ‪ ،‬ﻃﺮﻳﺢ ﺻﺪﻣﺎﺕ ﺍﻟﺪﻫﺮ‪ ،‬ﻋﻀﺘﻪ ﺃﻧﻴﺎﺏ ﺍﻟﻨﻮﺍﺋﺐ‪،‬‬
‫ﻭﺧﺪﺷﺘﻪ ﺃﻇﻔﺎﺭ ﺍﳌﺼﺎﺋﺐ‪ ،‬ﻬﻧﺒﺖ ﻛﺘﺒﻪ ﻭﺃﻣﻮﺍﻟﻪ‪ ،‬ﻭﻏﺼﺒﺖ ﺭﺣﺎﻟﻪ ﻭﺃﺛﻘﺎﻟﻪ‪ ،‬ﻭﻃﺎﻟﺐ ﺍﻟﺜﺄﺭ ﻳﻘﺼﺪ ﻛﻞ ﺭﺍﺟ ﹴﻞ‬
‫ﻭﻓﺎﺭﺱﹴ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﻀﺎﻟﺔ ﻳﺘﻬﻢ ﻛﻞ ﻗﺎﺋ ﹴﻢ ﻭﺟﺎﻟﺲﹴ‪ ،‬ﻭﻟﻘﺪ ﻋﻠﻢ ﺳﻴﺪﻧﺎ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﺃﻥ ﻭﻗﻌﺔ ﻣﺮﻭ ﻋﻤﺮﻫﺎ‬
‫ﺢ ﻭﺻﺎﻓﺮﹴ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﳊﻘﺖ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‬ ‫ﺍﷲ ﻛﺎﻧﺖ ﻭﺍﻗﻌ ﹰﺔ ﻋﺎﻣﺔﹰ‪ ،‬ﴰﻠﺖ ﻛﻞ ﺟﺒﻬ ٍﺔ ﻭﺣﺎﻓﺮﹴ‪ ،‬ﻭﻃﺒﻘﺖ ﻛﻞ ﺻﺎﺋ ﹴ‬
‫ﺑﻌﺴﻜﺮ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ ﻣﻦ ﻃﺒﻘﺎﺕ ﺍﻟﻨﺎﺱ ﺃﻭﺯﺍﻉ ﻭﺃﺧﻴﺎﻑ‪ ،‬ﻭﻣﻦ ﺣﺸﺮﺍﺕ ﺍﻷﺭﺽ ﺃﻧ ﻮﺍﻉ ﻭﺃﺻﻨﺎﻑ‪ ،‬ﻗﺼﺎﺭﻯ‬
‫ﳘﻬﻢ ﺍﻟﻘﺘﻞ ﻭﺍﻹﻏﺎﺭﺓ‪ ،‬ﻭﻣﻨﺘﻬﻰ ﺃﺭﻬﺑﻢ ﺍﻹﺣﺮﺍﻕ ﻭﺍﻹﺑﺎﺭﺓ ﻭﺃﻭﺑﺎﺵ ﻣﺮﻭ ﺃﻳﻀﹰﺎ ﻛﺎﻧﻮﺍ ﳜﺮﺟﻮﻥ ﻣﻦ ﻣﻜﺎﻣﻨﻬﻢ ﰲ‬
‫ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﻳﺘﻌﺮﺿﻮﻥ ﻟﺒﻴﻮﺕ ﺍﻟﺴﺎﺩﺍﺕ ﻭﺍﳌﻮﺍﱄ‪ ،‬ﻓﻠﻴﺴﺲ ﲟﺴﺘﺒﻌ ٍﺪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻇﻔﺮ ﺑﻜﺘﺒﻪ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻷﻗﻮﺍﻡ‬
‫ﻼ ‪ -‬ﺃﱐ ﻣﺎ‬
‫ﺃﺣﺪ ﻻ ﻳﻌﺮﻑ ﺷﺄﻧﻪ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﻣﻜﺎﻧﻪ‪ ،‬ﺃﻣﺎ ﺃﻧﺎ ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻌﻠﻢ ‪ -‬ﻭﻗﺪ ﺧﺎﺏ ﻣﻦ ﺍﺳﺘﺸﻬﺪﻩ ﺑﺎﻃ ﹰ‬
‫ﻓﺘﺤﺖ ﻟﻺﻏﺎﺭﺓ ﺑﺎﺑﻪ‪ ،‬ﻭﻻ ﻬﻧﺒﺖ ﻛﺘﺎﺑﺔ‪ ،‬ﺑﻞ ﺫﻫﺒﺖ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺇﺷﺎﺭﺗﻪ ﺍﻟﻜﺮﳝﺔ ﻷﲪﻞ ﻛﺘﺒﻪ ﺇﱃ ﺍﳌﻌﺴﻜﺮ‪،‬‬
‫ﻓﻠﻤﺎ ﺩﺧﻠﺖ ﺩﺍﺭﻩ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﺭﺃﻳﺖ ﻛﺘﺒﹰﺎ ﻛﺜﲑ ﹰﺓ ﻓﻮﻕ ﻣﺎ ﳛﻴﻂ ﺑﻪ ﻋﺪ‪ ،‬ﺃﻭ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ ﺣﺪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺗﻘﻞ ﻫﺬﻩ‬
‫ﺃﻣﺮ ﻣﺸﻜﻞ‪ ،‬ﻭﲪﻞ ﻫﺬﻩ ﺧﻄﺐ ﻣﻌﻀﻞ‪ ،‬ﻓﺘﺮﻛﺘﻬﺎ ﲝﺎﳍﺎ ﰲ ﺃﻣﺎﻛﻨﻬﺎ‪ ،‬ﻭﺧﻠﻴﺘﻬﺎ ﺑﺮﻣﺘﻬﺎ ﰲ ﻣﻌﺎﺩﻬﻧﺎ‪ ،‬ﻭﺧﺮﺟﺖ ﻛﻤﺎ‬
‫ﺩﺧﻠﺖ ﺧﺎﱄ ﺍﳊﻘﺎﺋﺐ‪ ،‬ﻓﺎﺭﻍ ﺍﻟﺰﻛﺎﺋﺐ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﻏﺼﺒﺖ ﻳﻮﻡ ﻭﻗﻌﺔ ﻣﺮﻭ ﺃﻭ ﻗﺒﻠﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ﻣﻦ ﻛﺘﺒﻪ ‪ -‬ﺃﺩﺍﻡ‬
‫ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﻛﺘﺎﺑﹰﺎ ﺃﻭ ﺟﺰﺀﹰﺍ ﺃﻭ ﺩﻓﺘﺮﹰﺍ ﺃﻭ ﻣﻦ ﺳﺎﺋﺮ ﺃﻣﻮﺍﻟﻪ ﺷﻴﺌﹰﺎ ﺻﻐﺮ ﺃﻭ ﺟﻞ‪ ،‬ﻛﺜﺮ ﺃﻭ ﻗﻞ‪ ،‬ﺃﻭ ﺭﺿﻴﺖ ﺃﻥ ﻳﻐﺼﺒﻪ‬
‫ﺃﺣﺪ ﻣﻦ ﺃﺗﺒﺎﻋﻲ ﻭﺍﳌﻨﺘﻤﲔ ﺇﱄ‪ ،‬ﺃﻭ ﻋﺮﻓﺖ ﻏﺎﺻﺒﹰﺎ ﻏﺼﺒﻪ‪ ،‬ﺃﻭ ﻧﺎﻫﺒﹰﺎ ﻬﻧﺒﻪ‪ ،‬ﻓﺄﺧﻔﻴﺖ ﺫﻟﻚ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻛﺘﻤﺘﻪ ﻣﻨﻪ‪ ،‬ﻓﺄﻧﺎ‬
‫ﺑﺮﻱﺀ ﻣﻦ ﺍﷲ ﻭﻫﻮ ﺑﺮﻱﺀ ﻣﲏ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻓﻌﻠﺖ ﺑﻨﻔﺴﻲ ﺷﻴﺌﹰﺎ ﳑﺎ ﺫﻛﺮﺕ‪ ،‬ﺃﻭ ﺭﺿﻴﺖ ﺃﻥ ﻳﻔﻌﻠﻪ ﺃﺣﺪ ﻣﻦ‬
 ‫ﻼ ﺣﺎﻓﻴﺎﹰ‪ ،‬ﻭﻋﻠﻰ ﻋﺎﺗﻘﻲ‬
‫ﻼ ﺭﺍﺟ ﹰ‬
‫ﻼ ﻓﻌﻠﻪ‪ ،‬ﻓﻌﻠﻲ ﷲ ﺃﻥ ﺃﺣﺞ ﺑﻴﺘﻪ ﺍﳌﻌﻈﻢ ﺍﳌﻜﺮﻡ ﺭﺍﺟ ﹰ‬
‫ﺍﳌﺘﻌﻠﻘﲔ ﰊ‪ ،‬ﺃﻭ ﻋﺮﻓﺖ ﻓﺎﻋ ﹰ‬
‫ﺍﻟﺰﺍﺩ ﻭﺍﳌﺰﺍﺩﺓ ﻋﺸﺮ ﻣﺮﺍ ﺕٍ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻓﻌﻠﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺭﺿﻴﺖ ﺃﻥ ﻳﻔﻌﻠﻪ ﺃﺣﺪ ﻣﻦ ﺍﳌﺘﻌﻠﻘﲔ ﰊ‪ ،‬ﺃﻭ‬
‫ﻼ ﻓﻌﻠﻪ‪ ،‬ﻓﻜﻞ ﻣﺎ ﹴﻝ ﻣﻠﻜﺘﻪ ﳝﻴﲏ ﻓﻬﻮ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻋﻠﻰ ﻣﺴﺎﻛﲔ ﺍﳊﺮﻣﲔ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻓﻌﻠﺖ ﺷﻴﺌﹰﺎ ﻣﻦ‬ ‫ﻋﺮﻓﺖ ﻓﺎﻋ ﹰ‬
‫ﻼ ﻓﻌﻠﻪ‪ ،‬ﻓﻜﻞ ﻋﺒ ٍﺪ ﻣﻠﻜﺘﻪ ﺃﻭ ﺃﻣﻠﻜﻪ ﻓﻬﻮ ﺣﺮ‪،‬‬
‫ﺫﻟﻚ‪ ،‬ﺃﻭ ﺭﺿﻴﺖ ﺃﻥ ﻳﻔﻌﻠﻪ ﺃﺣﺪ ﻣﻦ ﺍﳌﺘﻌﻠﻘﲔ ﰊ ﺃﻭ ﻋﺮﻓﺖ ﻓﺎﻋ ﹰ‬
‫ﻼ ﻓﻌﻠﻪ‪ ،‬ﻓﻜﻞ ﺍﻣﺮﺃﺓ‬
‫ﻭﺇﻥ ﻛﻨﺖ ﻓﻌﻠﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺭﺿﻴﺖ ﺃﻥ ﻳﻔﻌﻠﻪ ﺃﺣﺪ ﻣﻦ ﺍﳌﺘﻌﻠﻘﲔ ﰊ ﺃﻭ ﻋﺮﻓﺖ ﻓﺎﻋ ﹰ‬
‫ﺗﺰﻭﺟﺘﻬﺎ ﺃﻭ ﺃﺗﺰﻭﺟﻬﺎ ﻓﻬﻲ ﻃﺎﻟﻖ ﻣﲏ ﺛﻼﺙ ﻃﻠﻘﺎ ﺕٍ‪ ،‬ﻫﺬﻩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ﻛﺘﺒﺘﻬﺎ ﺑﺒﻨﺎﱐ‪ ،‬ﻭﺃﺟﺮﻳﺘﻬﺎ ﻋﻠﻰ ﻟﺴﺎﱐ‪،‬‬
‫ﻻ ﺧﻮﻓﹰﺎ ﻣﻦ ﻏﻮﺍﺋﻠﻪ‪ ،‬ﻭﻻ ﻫﺮﺑﹰﺎ ﻣﻦ ﺣﺒﺎﺋﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻠﺢ ﺁﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﺟﺐ ﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﺇﻇﻬﺎﺭﹰﺍ ﳋﻠﻮ‬
‫ﺭﺍﺣﱵ‪ ،‬ﻭﺑﺮﺍﺀﺓ ﺳﺎﺣﱵ‪ ،‬ﻭﺷﻔﻘ ﹰﺔ ﻋﻠﻴﻪ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﻭﺻﻴﺎﻧ ﹰﺔ ﻟﻔﺎﺿ ﹴﻞ ﻣﺜﻠﻪ ﻻ ﻣﺜﻴﻞ ﻟﻪ ﰲ ﺃﻗﻄﺎﺭ ﺍﻟﺸﺮﻕ‬
‫ﻭﺍﻟﻐﺮﺏ‪ ،‬ﻭﺃﻗﺎﺻﻲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ‪ ،‬ﺃﻥ ﻳﺴﻠﻚ ﻃﺮﻳﻘ ﹰﺔ ﻏﲑ ﻣﺴﺘﺼﻮﺑ ٍﺔ ﻭﳜﺘﺎﺭ ﺷﺮﻳﻌ ﹰﺔ ﻏﲑ ﻣﺴﺘﻌﺬﺑ ٍﺔ‪ - .‬ﻋﺼﻤﻨﺎ ﺍﷲ‬
‫ﻭﺇﻳﺎﻩ ‪ -‬ﳑﺎ ﻳﻮﺭﺙ ﺫﻣﺎﹰ‪ ،‬ﻭﻳﻌﻘﺐ ﺇﲦﺎ‪.‬‬
‫ﻭﻗﺪ ﺑﻌﺚ ﰲ ﻗﺮﺍﻥ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺧﺪﻣ ﹰﺔ ﺃﺧﺮﻯ ﻣﻔﺮﻃ ﹰﺔ ﰲ ﺍﻟﻄﻮﻝ‪ ،‬ﳎﺮﺭﹰﺓ ﻟﻠﺬﻳﻮﻝ‪ ،‬ﻣﻨﺴﻮﺟ ﹰﺔ ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﺁﺧﺮ‪،‬‬
‫ﻛﺎﻟﻜﻲ ﻟﻠﺪﺍﺀ ﺇﺫﺍ ﺍﺳﺘﺤﻜﻤﺖ ﺷﺪﺗﻪ‪ ،‬ﻭﺗﻄﺎﻭﻟﺖ ﻣﺪﺗﻪ‪ ،‬ﻭﻋﺠﺰ ﺍﻷﺳﺎﺓ ﻋﻦ ﻣﻌﺎﳉﺘﻪ‪ ،‬ﻭﺍﻷﻃﺒﺎﺀ ﻋﻦ ﻣﺪﺍﻭﺍﺗﻪ‪،‬‬
‫ﻭﻫﺪﻳﺘﻪ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﻓﻴﻬﺎ ﺍﻟﻨﺠﺪﻳﻦ‪ ،‬ﻭﺃﺭﻳﺘﻪ ﺍﻟﻄﺮﻳﻘﲔ‪ ،‬ﻭﺩﻓﻌﺖ ﻋﻨﺎﻥ ﺍﻹﺧﺘﻴﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﻭﺿﻌﺖ ﺯﻣﺎﻡ‬
‫ﺍﻹﺳﺎﺭ ﰲ ﻳﺪﻳﻪ‪ ،‬ﻟﻴﺴﻠﻚ ﻣﻨﻬﻤﺎ ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﺇﻣﺎ ﻣﺎ ﻳﺴﺮ ﺑﻪ ﻭﺇﻣﺎ ﻣﺎ ﻳﺴﺎﺀ‪ - .‬ﻭﻓﻘﻪ ﺍﷲ ﻟﻠﺼﻮﺍﺏ ﻭﺍﻷﺻﻠﺢ‪،‬‬
‫ﻭﺃﺳﻌﺪﺓ ﺑﺎﻷﺭﺷﺪ ﻭﺍﻷﳒﺢ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﺍﳌﺼﻠﺤﲔ‪ ،‬ﻭﺍﻟﻔﺎﺋﺰﻳﻦ ﺍﳌﻌﻠﻴﻤﻦ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﻣﻊ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺘﻘﺪﻡ ﺫﻛﺮﻩ‪:‬‬

‫" ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ‪ :‬ﺻﺎﺩﻓﲏ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﻙ ﰲ ﺩﻭﻟ ٍﺔ ﻣﺸﺮﻗﺔ ﺍﻟﻜﻮﺍﻛﺐ‪ ،‬ﻭﻧﻌﻤٍﺔ ﻫﺎﻃﻠﺔ ﺍﻟﺴﺤﺎﺋﺐ‪،‬‬
‫ﻭﺳﻼﻣ ٍﺔ ﻃﻴﺒﺔ ﺍﳌﺸﺎﺭﻉ ﻭﺍﳌﺸﺎﺭﺏ ‪ -‬ﺧﻄﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻭﻛﺘﺎﺑﻪ ﺍﻟﺸﺮﻳﻒ ﲞﻮﺍﺭﺯﻡ‪ ،‬ﻭﺃﻧﺎ ﻧﺎﻋﻢ ﺍﻟﺒﺎﻝ ﻣﻨﺘﻈﻢ ﺍﳊﺎﻝ‪،‬‬
‫ﻭﻣﻨﺔ ﺍﻟﻨﻔﺲ ﰲ ﺩﻋﺔٍ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻴﺶ ﰲ ﺳﻌﺔٍ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺑﻪ ﺍﻟﺜﻘﺔ ﻭﺍﳊﻮﻝ‪ ،‬ﻭﻟﻪ ﺍﳌﻨﺔ ﻭﺍﻟﻄﻮﻝ‪ ،‬ﻭﺣﲔ‬
‫ﻼ ﺇﻳﺎﻩ‪ ،‬ﻭﻣﺪﺩﺕ ﺇﻟﻴﻪ ﳝﻴﲏ ﻣﺪ ﻣﻌ ﹴﺰ ﻣﻜﺮ ﹴﻡ‪ .‬ﻭﺃﺧﺬﺗﻪ ﺑﻄﺮﻑ‬
‫ﺗﻨﺴﻤﺖ ﻣﻦ ﻳﺪ ﺣﺎﻣﻠﻪ ﺭﻳﺎﻩ‪ ،‬ﻭﺛﺒﺖ ﻣﻦ ﻣﻜﺎﱐ ﻣﺴﺘﻘﺒ ﹰ‬
‫ﻛﻤﻲ ﺃﺧﺬ ﳎ ﹴﻞ ﻣﻌﻈﻢﹴ‪ ،‬ﻭﻗﻠﺖ ﰲ ﻧﻔﺴﻲ‪ :‬ﻛﺮﺍﻣﺔ ﺳﺎﻗﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺇﱄ‪ ،‬ﻭﺳﻌﺎﺩﺓ ﺃﻟﻘﺖ ﺃﻧﻮﺍﺭﻫﺎ ﻋﻠﻲ‪ ،‬ﻭﺃﺭﺳﻠﺖ ﰲ‬
‫ﺍﳊﺎﻝ ﻗﺎﺻﺪﹰﺍ ﺫﺭﻭﺍﺕ ﺍﻷﺷﺮﺍﻑ‪ ،‬ﻭﺳﺮﻭﺍﺕ ﺍﻷﻃﺮﺍﻑ‪ ،‬ﻭﺑﻌﺜﺖ ﰲ ﺍﻟﺴﺎﻋﺔ ﻣﺮﻋﹰﺎ ﺇﱃ ﺭﺟﺎﻻﺕ ﺍﻷﺧﺒﻴﺔ ﻭﺍﻷﺑﻨﻴﺔ‪،‬‬
‫ﻭﺳﺎﻛﻨﺔ ﺍﻷﺑﺎﻃﺢ ﻭﺍﻷﻭﺩﻳﺔ‪ ،‬ﻭﺩﻋﻮﺕ ﻣﻦ ﻛﻞ ﺣﻠ ٍﺔ ﺭﺋﻴﺴﻬﺎ ﻭﺯﻋﻴﻤﻬﺎ‪ ،‬ﻭﻣﻦ ﻛﻞ ﺧﻄٍﺔ ﻛﺒﲑﻫﺎ ﻭﻋﻈﻴﻤﻬﺎ‪ ،‬ﺣﱴ‬
‫ﺍﺟﺘﻤﻊ ﻋﻨﺪﻱ ﺍﻟﺒﺪﻭﻱ ﻭﺍﳊﻀﺮﻱ‪ ،‬ﻭﺍﺣﺘﺸﺪ ﰲ ﺭﺑﻌﻲ ﺍﻟﺮﺑﻌﻲ ﻭﺍﳌﻀﺮﻱ‪ ،‬ﰒ ﻋﺮﺿﺖ ﻋﻠﻴﻬﻢ ﻛﺘﺎﺑﹰﺎ ﺷﺮﻳﻔﹰﺎ ﲞﺘﻤﻪ‪،‬‬
‫ﻭﺣﻨﻴﺖ ﻇﻬﺮﻱ ﻟﺘﻘﺒﻴﻠﻪ ﻭﻟﺜﻤﻪ‪ ،‬ﻭﻃﻠﺒﺖ ﺧﻄﻴﺒﹰﺎ ﻣﺼﻘﻌﺎﹰ ﻣﻦ ﺑﻠﻐﺎﺀ ﺑﲏ ﻣﻌﺪﱟ ﺻﺤﻴﺢ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻓﺼﻴﺢ ﺍﻟﺒﻴﺎﻥ‪،‬‬
‫ﻭﻭﺿﻌﺖ ﻟﻪ ﰲ ﻣﻨﺰﱄ ﻣﻨﱪﹰﺍ ﻣﻦ ﺍﻟﺴﺎﺝ‪ ،‬ﻣﻐﺸﻰ ﺑﺎﻟﺪﺭﺭ ﻭﺍﻟﺪﻳﺒﺎﺝ‪ ،‬ﻟﻴﺼﻌﺪ ﺑﻪ ﺫﺭﺍ ﺍﻷﻋﻮﺍﺩ‪ ،‬ﻭﻳﻘﺮﺃﻩ ﻋﻠﻰ ﺭﺅﻭﺱ‬
‫ﺍﻷﺷﻬﺎﺩ‪ ،‬ﻓﺮﻓﻊ ﺍﻟﻜﻞ ﺃﺻﻮﺍﻬﺗﻢ ﳝﻨ ﹰﺔ ﻭﻳﺴﺮﺓﹰ‪ ،‬ﻭﺳﺄﻟﻮﱐ ﺧﻔﻴ ﹰﺔ ﻭﺟﻬﺮﺓﹰ‪ ،‬ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻈﻬﺮﻩ ﻟﻨﺎ ﻭﺗﻌﺮﺿﻪ؟‬
‫ﻭﺗﻮﺟﺐ ﻋﻠﻴﻨﺎ ﲰﺎﻋﻪ ﻭﺗﻔﺮﺿﻪ؟ ﻓﻘﻠﺖ‪ :‬ﻛﺘﺎﺏ ﺇﻣﺎ ﹴﻡ ﱂ ﺗﻠﻤﺢ ﻋﲔ ﺍﻟﺰﻣﺎﻥ ﳌﺜﻠﻪ‪ ،‬ﻭﱂ ﺗﺴﻤﺢ ﻳﺪ ﺍﻟﻠﻴﺎﱄ ﺑﺸﻜﻠﻪ‪،‬‬
‫ﻛﺘﺎﺏ ﺇﻣﺎ ﹴﻡ ﻫﻮ ﰲ ﺍﻟﻌﻠﻢ ﺻﺎﺣﺐ ﺁﻳﺎ ﺕٍ‪ ،‬ﻭﰲ ﺍﻟﻔﻀﻞ ﺳﺎﺑﻖ ﻏﺎﻳﺎ ﺕٍ‪ ،‬ﺇﻣﺎﻡ ﺗﻄﻠﻊ ﳒﻮﻡ ﺍﳉﻮ ﺩﻭﻥ ﻗﺪﺭﻩ‪ ،‬ﻭﲢﺴﺪ‬
‫ﺭﻳﺎﺽ ﺍﳋﻠﺪ ﺃﻃﺎﻳﺐ ﺻﺪﺭﻩ‪ ،‬ﻛﺘﺎﺏ ﺇﻣﺎ ﹴﻡ ﰎ ﺑﻪ ﺣﺴﺎﺏ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻛﻤﺎ ﰎ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
 ‫ﺣﺴﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺻﺤﻴﻔﺔ ﻓﺨ ﹴﺮ ﺣﺮﺭﻬﺗﺎ ﻳﺪ ﺑﻴﻀﺎﺀ‪ ،‬ﻭﻗﻼﺩﺓ ﳎ ٍﺪ ﺭﺻﻌﺘﻬﺎ ﳘﺔ ﺭﻭﻋﺎﺀ‪ ،‬ﻭﻧﺸﺮﺕ ﻣﻦ ﻣﻌﺎﱄ ﺳﻴﺪﻧﺎ‬
‫‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ﻭﻣﻔﺎﺧﺮﻩ ‪ -‬ﻭﺫﻛﺮﺕ ﻣﻦ ﻣﻨﺎﻗﺒﻪ ﻭﻣﺂﺛﺮﻩ‪ ،‬ﻣﺎ ﺍﻣﺘﻸ ﺑﻨﺸﺮﻩ ﺍﻟﻨﺎﺩﻱ‪ ،‬ﻭﺳﺎﻝ ﻣﻦ ﺫﻛﺮﻩ ﺍﻟﻮﺍﺩﻱ‪،‬‬
‫ﻓﺴﻜﻨﻮﺍ ﻭﺳﻜﺘﻮﺍ‪ ،‬ﻭﺃﺻﻐﻮﺍ ﻭﺃﻧﺼﺘﻮﺍ‪ ،‬ﻓﻠﻤﺎ ﻓﻀﻀﺖ ﺧﺘﺎﻣﻪ‪ ،‬ﻭﺣﺪﺭﺕ ﻟﺜﺎﻣﻪ‪ ،‬ﻭﺷﺎﻫﺪﺕ ﰲ ﺃﺛﻨﺎﺋﻪ ﻣﻦ ﺍﻟﻔﺰﻉ‬
‫ﺍﻷﻛﱪ‪ ،‬ﻭﻋﺎﻳﻨﺖ ﰲ ﺃﺩﺭﺍﺟﻪ ﻣﻦ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﶈﺸﺮ‪ ،‬ﻣﺎ ﺃﻃﺎﻝ ﺍﻟﺴﻬﺎﺩ‪ ،‬ﻭﺃﻃﺎﺭ ﺍﻟﺮﻗﺎﺩ‪ ،‬ﻭﺷﻖ ﺟﻠﺒﺎﺏ ﺍﻟﺼﱪ‬
‫ﻭﻣﺮﻳﻄﺎﺀ ﺍﳉﻠﺪ‪ ،‬ﻭﺟﺮﺡ ﺳﻮﺍﺩ ﺍﻟﻌﲔ ﻭﺳﻮﻳﺪﺍﺀ ﺍﳋﻠﺪ‪ ،‬ﺣﺴﺒﺘﻪ ﺣﻠ ﹰﺔ ﺧﺴﺮﻭﺍﻧﻴﺔﹰ‪ ،‬ﻓﻮﺟﺪﺗﻪ ﺣﺮﺑ ﹰﺔ ﻫﻨﺪﻭﺍﻧﻴﺔﹰ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻻ ﺑﻞ ﻛﺘﺎﺋﺐ ﺗﻔﻞ ﻛﻞ ﺟﻴﺶﹴ‪ ،‬ﻭﺧﻄﺎﺏ ﻻ ﺑﻞ ﺧﻄﻮﺏ ﺗﻜﺪﺭ ﻛﻞ ﻋﻴﺶﹴ‪ ،‬ﻭﻛﻼﻡ ﻻ ﺑﻞ ﰲ ﺍﻷﺿﺎﻟﻊ ﻛﻼﻡ‪،‬‬
‫ﻭﻓﺼﻮﻝ ﻻ ﺑﻞ ﰲ ﺍﳉﻮﺍﻧﺢ ﻧﺼﻮﻝ‪ ،‬ﻭﺃﺳﺠﺎﻉ ﻣﺆﻧﻘﺔ ﻻ ﺑﻞ ﺃﻭﺟﺎﻉ ﻣﻮﺑﻘﺔ‪ ،‬ﻛﻠﻪ ﻛﺄﻧﻪ ﻧﺎﺯﻟﺔ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻗﺎﺻﻤﺔ‬
‫ﺍﻟﻈﻬﺮ‪ ،‬ﻛﺄﳕﺎ ﺃﻟﻔﺎﻇﻪ ﺃﻧﻴﺎﺏ ﺍﻷﺭﺍﻗﻢ‪ ،‬ﻭﻣﻌﺎﻧﻴﻪ ﺃﻇﻔﺎﺭ ﺍﻟﻀﺮﺍﻏﻢ‪ ،‬ﻭﻫﻮ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﺩﻓﺎﻉ ﺍﻷﻣﺮﺍﺽ ﺑﻄﺒﻪ‪،‬‬
‫ﻓﻠﻢ ﺃﻣﺮﺿﲏ ﺑﻔﻀﺎﺋﺢ ﺳﺒﻪ؟ ﻭﻧﻄﺎﺳﻲ ﺍﳉﺮﺍﺡ ﺑﻌﻠﻤﻪ‪ ،‬ﻓﻠﻢ ﺟﺮﺣﲏ ﺑﻘﺒﺎﺋﺢ ﻇﻠﻤﻪ؟‬
‫ﻭﳑﻦ ﺃﺭﺟﻰ ﺷﻔﺎﺀ ﺍﻟﺴﻘﺎﻡ ‪ ...‬ﻭﻣﺴﻘﻤﱵ ﺟﻔﻮﺍﺕ ﺍﻟﻄﺒﻴﺐ‬
‫ﻣﺎ ﻫﺬﺍ ﺍﻹﻧﺬﺍﺭ ﻭﺍﻹﻳﻌﺎﺩ؟ ﻭﻣﺎ ﻫﺬﺍ ﺍﻹﺑﺮﺍﻕ ﻭﺍﻹﺭﻋﺎﺩ؟ ﻛﺄﻧﻪ ﺻﺎﺣﺐ ﺩﻟﺪﻝ ﻭﻓﺎﺭﺱ ﻳﻠﻴﻞﹴ‪ ،‬ﺃﻭ ﻛﺄﻧﻪ ﻣﻦ ﺃﻗﻴﺎﻝ‬
‫ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺃﺑﻄﺎﻝ ﺍﻟﺰﻣﻦ‪ ،‬ﺃﻭ ﻛﺄﻧﻪ ﺛﻌﺒﺎﻥ ﺍﳊﺮﺏ‪ ،‬ﻭﺷﻴﻄﺎﻥ ﺍﻟﻄﻌﻦ ﻭﺍﻟﻀﺮﺏ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺒﻮﻝ‪ ،‬ﺃﻭﱃ ﺑﻪ ﻣﻦ ﺫﻛﺮ‬
‫ﺍﳍﻮﻝ‪ .‬ﻭﺣﺪﻳﺚ ﺍﻟﱪﺍﺯ ﺃﻭﱃ ﺑﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺯ‪:‬‬
‫ﺇﻥ ﻟﻠﻬﺠﺮ ﺭﺟﺎ ﹰﻻ ‪ ...‬ﻭﺭﺟﺎ ﹰﻻ ﻟﻠﻮﺻﺎﻝ‬

‫ﻗﺎﻝ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ : -‬ﻣﺼﺼﺖ ﺩﻣﻲ ﻣﻦ ﻋﺮﻗﻲ‪ ،‬ﺃﻭﻟﻴﺲ ﻳﺪﺭﻱ ﺃﻥ ﺍﻣﺘﺼﺎﺹ ﺍﻟﺪﻣﺎﺀ ﻣﻦ ﺧﺼﺎﺋﺺ ﺑﻀﺎﻋﺘﻪ‪،‬‬
‫ﻭﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﻠﺤﻮﻡ ﻭﺍﻟﻌﻈﺎﻡ ﻣﻦ ﻟﻮﺍﺯﻡ ﺻﻨﺎﻋﺘﻪ؟ ‪ -‬ﺭﺣﻢ ﺍﷲ ‪ -‬ﺍﻣﺮﹰﺃ ﻋﺮﻑ ﻗﺪﺭﻩ‪ ،‬ﻭﱂ ﻳﺘﻌﺪ ﻃﻮﺭﻩ‪ ،‬ﻭﺷﺮ ﻣﺎ‬
‫ﰲ ﺑﲏ ﺁﺩﻡ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﻟﺬﻣﻴﻤﺔ‪ ،‬ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﻠﺌﻴﻤﺔ‪ ،‬ﺇﻳﺬﺍﺀ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﻜﺒﺎﺭ‪ ،‬ﻭﺇﳛﺎﺵ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻷﺣﺮﺍﺭ‪ .‬ﻭﻫﺬﺍ‬
‫ﻟﻪ‪ - :‬ﺃﺩﺍﻡ ﺍﷲ ﻓﻀﻠﻪ ‪ -‬ﺟﺒﻠﺔ ﻓﻄﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻃﺒﻴﻌﺔ ﺍﺳﺘﺮﺳﻞ ﻣﻌﻬﺎ‪ ،‬ﻭﺳﺠﻴﺔ ﺷﻬﺮ ﺑﲔ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ ﻬﺑﺎ‪ ،‬ﻳﺸﺘﻢ‬
‫ﻛﻞ ﻳﻮﻡ ﰲ ﻣﻨﺰﻟﻪ ﻭﻣﻜﺎﻧﻪ‪ ،‬ﻭﻋﻠﻰ ﺳﺪﺓ ﺩﺍﺭﻩ ﻭﻃﺮﻑ ﺩﻛﺎﻧﻪ‪ ،‬ﺧﻠﻘﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﲨﹰﺎ ﻏﻔﲑﺍﹰ‪ ،‬ﻣﻦ ﺍﻟﺮﺍﻓﻌﲔ ﻗﺼﺼﹰﺎ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﺍﻟﻌﺎﺭﺿﲔ ﻋﻠﻠﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﲑﺟﻌﻮﻥ ﻭﺟﻔﻮﻬﻧﻢ ﺗﺘﺼﻮﺏ ﻋﱪﺍﻬﺗﺎ‪ ،‬ﻭﻗﻠﻮﻬﺑﻢ ﺗﺘﺼﻌﺪ ﺯﻓﺮﺍﻬﺗﺎ‪ ،‬ﳌﺎ ﻳﻼﻗﻮﻥ ﻣﻦ ﺳﻮﺀ‬
‫ﺧﻠﻘﻪ‪ ،‬ﻭﻳﻘﺎﺳﻮﻥ ﻣﻦ ﺧﺸﻮﻧﺔ ﻧﻄﻘﻪ‪ ،‬ﻭﻳﻘﻔﻠﻮﻥ ﻭﺃﱂ ﺫﻟﻚ ﺍﻟﺘﻬﺠﻢ ﻭﺍﻹﻋﺮﺍﺽ‪ ،‬ﻭﺍﻟﻮﻗﻴﻌﺔ ﰲ ﺍﻷﺣﺸﺎﺏ‬
‫ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﺃﺷﺪ ﻋﻠﻴﻬﻢ ﻣﻦ ﺃﱂ ﺍﻷﺳﻘﺎﻡ ﻭﺍﻷﻣﺮﺍﺽ ﻭﳍﺬﺍ ﺟﻌﻞ ﺷﺨﺼﻪ ﻭﺻﲑ ﻧﻔﺴﻪ‪ - ،‬ﻣﻊ ﺃﻧﻪ ﺃﻓﻀﻞ ﺯﻣﺎﻧﻪ‪،‬‬
‫ﻭﺃﻋﻠﻢ ﺃﻭﻻﺩ ﻗﺮﺍﻧﻪ ‪ -‬ﺿﺤﻜﺔ ﺍﻷﺩﺍﱐ ﻭﺍﻷﻗﺎﺻﻲ‪ ،‬ﻭﺳﺨﺮ ﹰﺓ ﻟﻸﺫﻧﺎﺏ ﻭﺍﻟﻨﻮﺍﺻﻲ‪ ،‬ﺣﱴ ﺻﺎﺭ ﲝﻴﺚ ﺇﺫﺍ ﻣﺸﻰ ﰲ‬
‫ﺍﻷﺳﻮﺍﻕ ﺗﻌﺎﺩﻯ ﺻﺒﻴﺎﻥ ﺍﻟﺒﻠﺪ ﺣﻮﻟﻪ ﻓﻴﺴﺨﺮﻭﻥ ﻣﻨﻪ‪ ،‬ﻭﻳﻀﺤﻜﻮﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻨﻌﺮﻭﻥ ﰲ ﻗﻔﺎﻩ‪ ،‬ﻭﻻ ﺃﻗﻮﻝ ﻓﻴﻪ ‪-‬‬
‫ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﺇﻻ ﻣﺎ ﻗﺎﻝ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ ﰲ ﺍﺑﻦ ﺍﳌﻘﻔﻊ ﺣﲔ ﺭﺃﻯ ﻛﻤﺎﻝ ﻓﻀﻠﻪ‪ ،‬ﻭﻧﻘﺼﺎﻥ ﻋﻘﻠﻪ‪:‬‬
‫ﻋﻠﻢ ﻭﺍﻓﺮ‪ ،‬ﻭﻋﻘﻞ ﻗﺎﺻﺮ‪ .‬ﻭﻣﻦ ﻗﺼﻮﺭ ﻋﻘﻞ ﺍﺑﻦ ﺍﳌﻘﻔﻊ‪ :‬ﺃﻧﻪ ﻣﺮ ﺑﺒﻴﺖ ﺍﻟﻨﺎﺭ ﻭﻛﺎﻥ ﻣﻦ ﺃﻭﻻﺩ ﻛﺴﺮﻯ‪ ،‬ﻓﺘﻨﻔﺲ‬
‫ﺍﻟﺼﻌﺪﺍﺀ‪ ،‬ﻭﲤﺜﻞ ﺑﺒﻴﺖ ﺍﻷﺣﻮﺹ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻷﻧﺼﺎﺭﻱ‪:‬‬
‫ﻳﺎ ﺑﻴﺖ ﻋﺎﺗﻜﺔ ﺍﻟﺬﻱ ﺃﺗﻌﺰﻝ ‪ ...‬ﺣﺬﺭ ﺍﻟﻌﺪﻯ ﻭﺑﻪ ﺍﻟﻔﺆﺍﺩ ﻣﻮﻛﻞ‬
‫ﻓﺎﻬﺗﻢ ﺑﺎﺠﻤﻟﻮﺳﻴﺔ‪ ،‬ﻓﺄﻟﻘﻰ ﰲ ﺗﻨﻮ ﹴﺭ ﻣﺴﺠﻮ ﹴﺭ ﻓﺄﺣﺮﻕ‪ ،‬ﻭﻣﺎ ﺃﺻﺪﻕ ﻣﻦ ﻗﺎﻝ‪ :‬ﻗﲑﺍﻁ ﻋﻘﻞﹴ‪ ،‬ﺧﲑ ﻣﻦ ﻗﻨﻄﺎﺭ ﻓﻀ ﹴﻞ‬
‫ﻭﻣﺜﻘﺎﻝ ﺣﻠﻢﹴ‪ ،‬ﺃﻧﻔﻊ ﻣﻦ ﻣﻜﻴﺎﻝ ﻋﻠ ﹴﻢ‪ .‬ﺃﻧﻜﺮ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﺭﺷﺎﺩ ﻣﺬﻫﱯ ﻭﺇﻧﻜﺎﺭﻩ ﺿﻼﻝ‪ ،‬ﻭﺟﺤﺪ ﺳﺪﺍﺩ‬
 ‫ﺳﲑﰐ ﻭﺟﺤﻮﺩﻩ ﺑﺎﻃﻞ ﳏﺎﻝ‪ ،‬ﻓﻴﺎ ﻃﲑ ﺍﷲ ﲨﺠﻤﺔ ﻓﺮﺧﺖ ﻓﻴﻬﺎ ﺍﻷﺿﺎﻟﻴﻞ ﻭﺑﺎﺿﺖ‪ ،‬ﻭﻳﺎ ﺃﺳﻜﺖ ﺍﷲ ﺷﻘﺸﻘ ﹰﺔ‬
‫ﺩﻓﻌﺖ ﻣﻨﻬﺎ ﺍﻷﺑﺎﻃﻴﻞ ﻭﻓﺎﺿﺖ‪ ،‬ﻭﻻ ﺃﻋﲏ ﻬﺑﺬﻩ ﺍﳉﻤﺠﻤﺔ ﺇﻻ ﲨﺠﻤﺘﻪ ﺍﻟﱵ ﻻ ﻋﻘﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﺃﺭﻳﺪ ﻬﺑﺬﻩ‬
‫ﺍﻟﺸﻘﺸﻘﺔ ﺇﻻ ﺷﻘﺸﻘﺘﻪ ﺍﻟﱵ ﻳﺒﺎﻳﻨﻬﺎ ﺍﻟﺼﺪﻕ ﻭﻳﻨﺎﻓﻴﻬﺎ‪ .‬ﺣﱴ ﻣﱴ ﻳﺘﻬﻤﲏ ﺑﻈﻨﻪ؟ ﻭﺇﱃ ﻛﻢ ﳚﺮﻋﲏ ﺩﺭﺩﻱ ﺩﻧﻪ؟‬
‫ﺃﳛﺴﺐ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﺃﻥ ﻇﻨﻪ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺧﻴﺎﻟﻪ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﻭﳘﻪ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻭﺣﻲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﳍﻲ‪ ،‬ﺃﻭ ﺇﳍﺎﻡ‬
‫ﰲ ﺍﳊﻘﻴﻘﺔ ﺭﺑﺎﱐ‪ ،‬ﺃﻭ ﺁﻳﺔ ﻧﻔﺚ ﻬﺑﺎ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﰲ ﺭﻭﻋﻪ‪ ،‬ﻻ ﺑﻞ ﻫﻮ ﻭﺍﺣﺪ ﻣﻦ ﺃﺑﻨﺎﺀ ﺯﻣﺎﻧﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﺷﺮ ﺍﻷﺯﻣﻨﺔ‪،‬‬
‫ﻋﺠﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻮﺩﻩ ﻓﺎﺳﺘﻼﻧﻪ‪ ،‬ﻓﺼﲑ ﺧﺰﺍﻧﺔ ﺧﻴﺎﻟﻪ ﻣﻜﺎﻧﻪ‪ ،‬ﻓﻬﺬﻩ ﺍﳋﻄﺮﺍﺕ ﺍﻟﱵ ﲣﺘﻠﺞ ﰲ ﺟﻨﺎﻧﻪ ﻭﺗﺪﻭﺭ ﺣﻮﻝ‬
‫ﺣﺴﺒﺎﻧﻪ ﻣﻦ ﺗﻠﻚ ﺍﳋﻴﺎﻻﺕ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ‪ ،‬ﻻ ﻣﻦ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ .‬ﻭﻟﻘﺪ ﺑﻠﻐﲏ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﺮﻭﺍﺓ ﻭﺃﻟﺴﻨﺔ ﺍﻟﺜﻘﺎﺕ‪،‬‬
‫ﺃﻧﻪ‪ - :‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﺃﺧﺬ ﺑﻌﲔ ﻫﺬﻩ ﺍﻟﺘﻬﻤﺔ ﺍﻟﻜﺎﺫﺑﺔ ﻗﺒﻞ ﻫﺬﺍ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺃﻋﻴﺎﻥ ﺟﻠﺪﺗﻪ‪ ،‬ﻭﺳﻜﺎﻥ ﺑﻠﺪﺗﻪ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺴﻌﻮﺩ ﺑﻦ ﺍﳌﻨﺘﺨﺐ‪ - ،‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻓﺄﻏﺎﺭ ﻋﻠﻰ ﺃﻫﻠﻪ ﻭﺑﻴﺘﻪ‪ ،‬ﻭﺗﻌﺮﺽ ﳊﻴﻪ ﻭﻣﻴﺘﻪ‪ ،‬ﻭﺧﺮﺏ ﺩﻭﺭﻩ ﻭﺭﺑﺎﻋﻪ‪،‬‬
‫ﻭﻏﺼﺐ ﺃﺛﺎﺛﻪ ﻭﺑﺎﻋﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺣﺠ ٍﺔ ﺻﺤﺤﻬﺎ‪ ،‬ﻭﻻ ﺑﻴﻨ ٍﺔ ﺃﻭﺿﺤﻬﺎ‪ - ،‬ﺍﻟﻠﻬﻢ ﺍﺻﺮﻉ ﺍﻟﻈﺎﱂ ﻋﻠﻰ ﺍﳍﺎﻣﺔ‪ ،‬ﻭﺧﺬ ﻣﻨﻪ‬
‫ﻟﻠﻤﻈﻠﻮﻡ ﺣﱴ ﻳﺮﺿﻰ ﻋﻨﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ -‬ﻭﳑﺎ ﺃﻗﻀﻰ ﻣﻨﻪ ﺍﻟﻌﺠﺐ ﺃﻥ ﻋﻬﺪﻱ ﺑﻪ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ‪ -‬ﻗﺪ ﻛﺎﻥ‬
‫ﳜﺮﺏ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻓﻬﺎ ﻫﻮ ﺍﻵﻥ ﳜﺮﺏ ﺍﻷﻭﻃﺎﻥ‪ ،‬ﻭﻣﺎ ﺃﺳﺮﻉ ﺍﻟﺪﻫﺮﺇﱃ ﺗﻐﲑ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻣﺎ ﺃﻗﺪﺭﻩ ﻋﻠﻰ ﺗﺒﺪﻳﻞ ﺍﻟﺼﻮﺭ‬
‫ﻭﺍﻟﺴﲑ‪.‬‬

‫ﻗﺮﺃﺕ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺃﻥ ﺧﻠﻴﻔ ﹰﺔ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺭﺃﻯ ﰲ ﻣﻨﺎﻣﻪ ﺃﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﻧﺪﻣﺎﺋﻪ ﻭﺛﺐ ﻋﻠﻴﻪ ﻟﻴﻘﺘﻠﻪ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺃﺻﺒﺢ ﺍﺳﺘﺪﻋﻰ ﺍﻟﻨﺪﱘ ﻭﺃﻣﺮ ﺑﻘﺘﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﺪﱘ‪ :‬ﻣﺎﺫﺍ ﻓﻌﻠﺖ ﻣﻦ ﺍﻟﺬﻧﺐ ﺣﱴ ﺍﺳﺘﻮﺟﺒﺖ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ؟ ﻗﺎﻝ‬
‫ﺍﳋﻠﻴﻔﺔ‪ :‬ﻣﺎ ﻓﻌﻠﺖ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻟﻜﲏ ﺭﺃﻳﺖ ﰲ ﺍﳌﻨﺎﻡ ﺃﻧﻚ ﺗﻘﺘﻠﲏ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﺪﱘ‪ :‬ﺇﻥ ﻳﻮﺳﻒ ﺑﻦ ﻳﻌﻘﻮﺏ ‪ -‬ﺻﻠﻮﺍﺕ‬
‫ﲑ‪.‬‬
‫ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻤﺎ ‪ -‬ﻣﻊ ﻛﻮﻧﻪ ﺻﺪﻳﻘﹰﺎ ﻧﺒﻴﹰﺎ ﺍﺣﺘﺎﺟﺖ ﺭﺅﻳﺎﻩ ﺇﱃ ﺗﻌﺒﲑﻩ‪ ،‬ﻭﺍﻓﺘﻘﺮﺕ ﺃﺣﺎﺩﻳﺜﻪ ﺇﱃ ﺗﺄﻭﻳ ﹴﻞ ﻭﺗﻔﺴ ﹴ‬
‫ﺃﻓﺘﺴﺘﻐﲏ ﺭﺅﻳﺎﻙ ﻋﻦ ﻣﺜﻞ ﺫﻟﻚ؟ ﻓﻀﺤﻚ ﺍﳋﻠﻴﻔﺔ ﻭﺧﻼﻩ‪ .‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪ :‬ﻫﻜﺬﺍ ﻇﻨﻮﻥ ﲨﻴﻊ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻣﻌﺮﺿﺔ‬
‫ﻟﻠﺨﻄﺄ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻛﺄﻧﻪ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﺗﻔﺮﺩ ﺑﻴﻨﻬﻢ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﺗﻮﺣﺪ ﺑﻌﻈﻤﺔ ﺻﻔﺎﺗﻪ‪ ،‬ﻓﺘﻨﺰﻫﺖ ﻇﻨﻮﻧﻪ ﻋﻦ‬
‫ﺍﻟﺴﻬﻮ‪ ،‬ﻭﺗﻘﺪﺳﺖ ﺃﺣﺎﺩﻳﺜﻪ ﻋﻦ ﺍﻟﻠﻐﻮ‪ ،‬ﻋﺼﻤﻨﺎ ﺍﷲ ﻣﻦ ﺍﻟﻜﱪ ﺍﻟﺒﺎﺋﻦ ﻭﺍﻟﻌﺠﺐ ﺍﻟﺸﺎﺋﻦ‪ ،‬ﺃﻣﺎ ﺣﺎﻥ ﺃﻥ ﻳﻨﺘﺒﻪ ‪ -‬ﺃﺩﺍﻡ‬
‫ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﻣﻦ ﻏﻔﻠﺘﻪ ﻭﻳﺴﺘﻴﻘﻆ ﻣﻦ ﺭﻗﺪﺗﻪ‪ ،‬ﻭﻗﺪ ﺑﻠﻎ ﻏﺎﻳﺔ ﺷﻴﺒﻪ‪ ،‬ﻭﺃﺧﺬ ﺍﳌﻮﺕ ﺑﻠﺤﻴﺘﻪ ﻭﺟﻴﺒﻪ‪ ،‬ﻳﻘﺮﻉ ﻛﻞ ﺳﺎﻋ ٍﺔ‬
‫ﻣﻨﺎﺩﻯ ﺍﻟﻔﻨﺎﺀ ﰲ ﺃﺫﻧﻪ ﺍﻟﺼﻤﺎﺀ‪ ،‬ﺃﻥ ﺃﺗﺮﻙ ﺃﻭﻃﺎﻧﻚ‪ ،‬ﻭﺍﻫﺠﺮ ﺃﻫﻠﻚ ﻭﺟﲑﺍﻧﻚ‪ ،‬ﻭﺍﺭﺣﻞ ﺇﱃ ﺟﻬﻨﻢ ﲞﻴﻠﻚ‬
‫ﺦ ﻏﻮﻱﹴ‪،‬‬
‫ﻭﺭﺟﻠﻚ‪ ،‬ﻓﺈﻬﻧﺎ ﻗﺪ ﺃﻭﻗﺪﺕ ﻧﲑﺍﻬﻧﺎ ﻷﺟﻠﻚ‪ ،‬ﻭﻣﺎ ﺣﺮﺹ ﺟﻬﻨﻢ ﻋﻠﻰ ﺷﻲﺀ ﻛﺤﺮﺻﻬﺎ ﻋﻠﻰ ﺇﺣﺮﺍﻕ ﺷﻴ ﹴ‬
‫ﻭﻫ ﹴﻢ ﻏﱯﹴ‪ ،‬ﺳﻴﺊ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻣﺬﻣﻮﻡ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻳﺘﻈﺎﻫﺮ ﺑﺎﻹﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻭﻳﺘﺒﻊ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻫﻮ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ‬
‫ﻋﻠﻮﻩ ‪ -‬ﺑﻠﻎ ﺳﺎﺣﻞ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻭﻗﻒ ﻋﻠﻰ ﺛﻨﻴﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﻫﻢ ﲝﺮ ﻋﻤﺮﻩ ﺑﺎﻟﻨﻀﻮﺏ ﻭﻣﺎﻝ ﳒﻢ ﺑﻘﺎﺋﻪ ﻟﻠﻐﺮﻭﺏ‪ ،‬ﻓﻤﺎ‬
‫ﻇﻨﻪ؟ ﻫﻞ ﰲ ﺍﳊﻴﺎﺓ ﻃﻤﻊ ﻭﻗﺪ ﺑﻠﻴﺖ ﺟﺪﺗﻪ ﻭﻓﻨﻴﺖ ﻣﺪﺗﻪ‪ ،‬ﻭﺗﺮﺍﺟﻊ ﺃﻣﺮﻩ‪ ،‬ﻭﺃﺭﰊ ﻋﻠﻰ ﺍﻟﺜﻤﺎﻧﲔ ﻋﻤﺮﻩ؟‪:‬‬
‫ﺃﻳﺮﺟﻮ ﺍﻟﻔﱴ ﻋﻮﺩﹰﺍ ﺇﱃ ﻃﻴﺒﺎﺗﻪ ‪ ...‬ﻭﻗﺪ ﺟﺎﻭﺯﺕ ﺭﺃﺱ ﺍﻟﺜﻤﺎﻧﲔ ﺳﻨﻪ‬
‫ﻛﺘﺒﺖ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻨﻤﻮﺫﺝ ﻭﺍﳉﻮﺍﺏ ﺑﻌﺪ ﰲ ﺍﳉﺮﺍﺏ‪ ،‬ﻭﺍﻟﺴﻴﻒ ﱂ ﻳﺴﻞ ﻣﻦ ﺍﻟﻘﺮﺍﺏ ﻓﺈﻥ ﺍﻧﺰﺟﺮ‬
‫‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﻭﺍﺗﻌﻆ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻔﻈﺎﻇﺔ ﻭﺍﻟﻐﻠﻆ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﻛﺮﻡ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﺻﻔﺎﺀ ﺍﻟﻮﺩ ﻓﺄﻧﺎ ﺧﺎﺩﻡ ﳐﻠﺺ‪،‬‬
‫ﻭﻋﺒﺪ ﻣﻄﻴﻊ‪ ،‬ﻭﺗﻠﻤﻴﺬ ﻣﻌﺘﻘﺪ‪:‬‬
 ‫ﻭﺇﻻ ﻓﻌﻨﺪﻱ ﻟﻠﻌﺪﻭ ﻭﻗﺎﺋﻊ ‪ ...‬ﺗﺮﻳﻪ ﺍﳌﻨﺎﻳﺎ ﻻ ﻳﻨﺎﺩﻱ ﻭﻟﻴﺪﻫﺎ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﺃﺑﻮ ﳏﻤ ٍﺪ‬
‫ﻗﺪ ﺳﻘﻄﺖ ﻣﻦ ﻧﺴﺨﺘﻨﺎ ﺃﻭﺍﺋﻞ ﺍﻟﺘﺮﲨﺔ ﻗﺼﻴﺪﺓ ﳜﺎﻃﺐ ﻓﻴﻬﺎ ﺃﺑﺎ ﺟﻌﻔ ﹴﺮ ﺍﻟﺼﻴﻤﺮﻱ‪ ،‬ﻭﻳﺬﻛﺮ ﺍﳌﻬﻠﱯ ‪ -‬ﻭﻛﺎﻥ ﰲ‬
‫ﺻﺤﺒﺘﻪ ‪: -‬‬
‫ﻣﺎﺫﺍ ﻟﻘﻴﻨﺎ ﻣﻦ ﺍﻟﻘﺎﻃﻮﻝ ﻻ ﻫﻄﻠﺖ ‪ ...‬ﻓﻴﻪ ﺍﻟﺴﺤﺎﺏ ﻭﻻ ﺳﻘﺘﻪ ﻬﺗﺘﺎﻧﺎ‬
‫ﻓﻘﺪ ﺳﺪﺩﻧﺎﻩ ﻭﺍﺭﺗﺪﺕ ﻏﻮﺍﺩﻳﻪ ‪ ...‬ﺣﺴﺮﻯ ﻭﱂ ﻧﺄﻝ ﺇﺣﻜﺎﻣﺎﹰ ﻭﺇﺗﻘﺎﻧﹰﺎ‬
‫ﻭﻗﺪ ﺩﻋﻤﻨﺎ ﻟﻪ ﺳﻜﺮﹰﺍ ﲰﺎ ﻭﻃﻤﺎ ‪ ...‬ﺣﱴ ﺗﻮﳘﻪ ﺭﺍﻭﻩ ﺛﻬﻼﻧﺎ‬
‫ﻭﺍﺳﺘﻔﺮﻍ ﺍﻟﻮﺳﻊ ﺣﱴ ﻃﻢ ﺧﺎﺩﻣﻚ ﺍﻝ ‪ ...‬ﻣﻬﻠﱯ ﻭﻗﺎﺳﻰ ﻓﻴﻪ ﺃﺷﺠﺎﻧﺎ‬
‫ﳒﺎﻩ ﻣﻨﻪ ﺑﺂﺭﺍ ٍﺀ ﻣﺜﻘﻔﺔ ‪ ...‬ﲣﺎﳍﺎ ﰲ ﻇﻼﻡ ﺍﻟﻠﻴﻞ ﻧﲑﺍﻧﺎ‬
‫ﺭﻣﻴﺖ ﲝﺮﺃ ﺑﻄﻮ ٍﺩ ﻓﺎﺳﺘﻜﺎﻧﻠﻪ ‪ ...‬ﻛﺮﻫﹰﺎ ﻭﺃﻳﻘﻈﺖ ﻓﻴﻤﺎ ﺑﺎﺕ ﻳﻘﻈﺎﻧﺎ‬
‫ﻭﻣﺎ ﺗﻘﺎﺑﻞ ﺑﺎﻹﻗﺒﺎﻝ ﳑﺘﻨﻌﹰﺎ ‪ ...‬ﺇﻻ ﺗﺒﺪﻝ ﺑﺎﻟﻌﺼﻴﺎﻥ ﺇﺫﻋﺎﻧﺎ‬

‫ﰒ ﺧﺮﺝ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟﺼﻴﻤﺮﻱ ﺇﱃ ﺍﳌﻮﺻﻞ ﻟﻘﺘﺎﻝ ﻧﺎﺻﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺎﺳﺘﺨﻠﻒ ﺍﻟﺼﻴﻤﺮﻱ ﺍﳌﻬﻠﱯ ﻭﺃﺑﺎ ﺍﳊﺴﻦ‬
‫ﻃﺎﺯﺍﺩ ﺑﻦ ﻋﻴﺴﻰ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﲟﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ ﺇﱃ ﺃﻥ ﻋﺎﺩ‪ ،‬ﰒ ﺧﺮﺝ ﺍﻟﺼﻴﻤﺮﻱ ﺇﱃ ﺍﻟﺒﻄﻴﺤﺔ ﻟﻄﻠﺐ ﻋﻤﺮﺍﻥ ﺑﻦ‬
‫ﺷﺎﻫﲔ‪ ،‬ﻭﺍﺳﺘﻨﺎﺏ ﲝﻀﺮﺓ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺃﺑﺎ ﳏﻤ ٍﺪ ﻭﺣﺪ ﰲ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻓﺨﺪﻡ ﺃﺑﻮ ﳏﻤ ٍﺪ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ‬
‫ﺧﺪﻣﺔ ﺧﻔﻒ ﻬﺑﺎ ﻋﻨﻪ ﻭﺧﻒ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻓﻘﺒﻠﻪ ﻭﻣﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻠﻎ ﺃﺑﺎ ﺟﻌﻔ ﹴﺮ ﺫﻟﻚ ﻓﺜﻘﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﺘﻄﻠﺐ ﻷﰊ ﳏﻤ ٍﺪ‬
‫ﺍﻟﺬﻧﻮﺏ ﻭﲢﻤﻞ ﻣﺎ ﺃﻧﻜﺮﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻃﻠﻖ ﻓﻴﻪ ﻟﺴﺎﻧﻪ ﺑﺎﻟﻮﻗﻴﻌﺔ ﻭﺍﻟﺘﻬﺪﺩ‪ ،‬ﻭﺑﻠﻎ ﺃﺑﺎ ﳏﻤ ٍﺪ ﺫﻟﻚ‪ ،‬ﻓﻘﻠﻖ ﻭﺍﺳﺘﺸﻌﺮ‬
‫ﺍﻟﻨﻜﺒﺔ ﻭﺍﳍﻠﻜﺔ‪ ،‬ﻷﻧﻪ ﱂ ﻃﻤﻊ ﻣﻦ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﰲ ﻧﺼﺮﺗﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺼﻤﺘﻪ ﻣﻨﻪ‪ ،‬ﻓﻤﺎ ﺭﺍﻋﻪ ﺇﻻ ﻭﺭﻭﺩ ﻛﺘﺎﺏ ﺍﻟﻄﺎﺋﺮ‬
‫ﺑﻮﻓﺎﺓ ﺍﻟﺼﻴﻤﺮﻱ‪ ،‬ﻓﺠﻠﺲ ﻟﻪ ﰲ ﺍﻟﻌﺰﺍﺀ‪ ،‬ﻭﺃﻇﻬﺮ ﻟﻪ ﺍﳊﺰﻥ ﺍﻟﺸﺪﻳﺪ ﻭﻟﺰﻡ ﻣﻨﺰﻟﻪ‪ ،‬ﻭﺍﺳﺘﺪﻋﺎﻩ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻭﺃﻣﺮﻩ‬
‫ﺑﺎﳊﻀﻮﺭ ﻭﲤﺸﻴﺔ ﺍﻷﻣﻮﺭ‪ ،‬ﺇﱃ ﺃﻥ ﻳﻘﻠﺪ ﻣﻦ ﻳﺮﻯ ﺗﻘﻠﻴﺪﻩ ﺍﻟﻮﺯﺍﺭﺓ ﻭﺗﺮﺷﺢ ﻟﻠﻮﺯﺍﺭﺓ ﲨﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﳊﺴﻦ‬
‫ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﻧﺼﺮﹴ‪ ،‬ﻭﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺍﻟﻄﱪﻱ‪ ،‬ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﳌﺎﻓﺮﻭﺧﻲ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﳋﻮﻣﻴﲏ ﻭﺑﺬﻟﻮﺍ ﺍﻟﺒﺬﻭﻝ‪ ،‬ﻭﺿﻤﻨﻮﺍ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻭﺳﻂ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻟﻄﱪﻱ ﰲ ﺃﻣﺮﻩ ﻭﺍﻟﺪﺓ ﻣﻌﺰ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺑﺬﻝ ﻣﺎﺋﱵ ﺃﻟﻒ ﺩﺭﻫ ﹴﻢ ﻋﺎﺟﻠ ﹰﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳍﺪﻳﺔ ﲟﻄﺎﻟﺒﻪ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺤﻤﻞ ﻣﻨﻪ ﻣﺎﺋ ﹰﺔ ﻭﲦﺎﻧﲔ ﺃﻟﻒ‬
‫ﺩﺭﻫ ﹴﻢ ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺑﻘﻲ ﺑﻘﻴﺔ ﻳﺴﲑﺓ ﺇﺫﺍ ﻇﻬﺮ ﺃﻣﺮﻱ ﲪﻠﺘﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ‪ :‬ﻻ ﺃﻓﻌﻞ ﺇﻻ ﺑﻌﺪ ﺍﺳﺘﻴﻔﺎﺀ ﺍﳌﺎﻝ‪ ،‬ﻓﻌﻠﻢ‬
‫ﺍﻟﻄﱪﻱ ﺃﻧﻪ ﺧﺪﻉ‪ ،‬ﻭﻧﺪﻡ ﻋﻠﻰ ﻣﺎ ﲪﻠﻪ‪ .‬ﰒ ﺣﻀﺮ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺘﺮﺷﺤﻮﻥ ﺍﳋﺎﻃﺒﻮﻥ ﻭﻛﻞ ﻣﻨﻪ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﺍﳌﺨﺘﺎﺭ‬
‫ﺍﳌﻘﻠﺪ‪ ،‬ﻭﺟﻠﺴﻮﺍ ﰲ ﺧﺮﻛﺎٍﺓ ﻳﻨﺘﻈﺮﻭﻥ ﺍﻹﺫﻥ‪ ،‬ﰒ ﻭﺻﻞ ﺍﻟﻘﻮﻡ ﻭﻭﻗﻔﻮﺍ ﻋﻠﻰ ﻣﺮﺍﺗﺒﻬﻢ‪ ،‬ﻭﺩﺧﻞ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺑﻌﺪﻫﻢ‬
‫ﻭﻗﺎﻡ ﰲ ﺃﺧﺮﻳﺎﻬﺗﻢ‪ ،‬ﻓﻠﻤﺎ ﺗﻜﺎﻣﻞ ﺍﻟﻨﺎﺱ ﺃﺳﺮ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺃﰊ ﻋﻠ ﹴﻲ ﺍﳊﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﺎﺯﻥ ﻗﻮ ﹰﻻ ﱂ ﻳﺴﻤﻊ‪،‬‬
‫ﻓﻤﺸﻰ ﺇﱃ ﺃﰊ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻭﻗﺒﻞ ﻳﺪﻩ‪ ،‬ﻭﺧﺎﻃﺒﻪ ﺑﺎﻷﺳﺘﺎﺫﻳﺔ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﳜﺎﻃﺐ ﺑﻪ‪ ،‬ﻭﲪﻠﻪ ﺇﱃ ﺍﳋﺰﺍﻧﺔ‬
‫ﻓﺨﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻘﺒﺎﺀ ﻭﺍﻟﺴﻴﻒ ﻭﺍﳌﻨﻄﻘﺔ‪.‬‬
‫ﻗﺎﻝ ﻫﻼﻝ‪ :‬ﻗﺎﻝ ﺟﺪﻱ‪ :‬ﻓﻮﺍﷲ ﻳﺎ ﺑﲏ ﻟﻘﺪ ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻃﺒﺎﻗﺎﻬﺗﻢ ﳑﻦ ﺃﲰﻴﻨﺎﻩ ﻭﻣﻦ ﻳﺘﻠﻮﻫﻢ ﻣﻦ ﺍﳉﻨﺪ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺍﻟﺴﻌﻴﺪ ﻣﻦ ﻭﺻﻞ ﺇﱃ ﻳﺪﻩ ﻓﻘﺒﻠﻬﺎ‪ .‬ﻭﻋﺎﺩ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺇﱃ ﺣﻀﺮﺓ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻓﺨﺎﻃﺒﻪ ﺑﺎﻟﺘﻌﻮﻳﻞ ﻋﻠﻴﻪ ﻑ‬
 ‫ﺗﻘﻠﺪ ﻭﺯﺍﺭﺗﻪ ﻭﺗﺪﺑﲑ ﺩﻭﻟﺘﻪ‪ ،‬ﻭﺷﻜﺮﻩ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺷﻜﺮﹰﺍ ﺃﻃﺎﻝ ﻓﻴﻪ‪ ،‬ﻭﺧﺮﺝ ﻣﻨﺼﺮﻓﹰﺎ ﺇﱃ ﺩﺍﺭﻩ‪ ،‬ﻓﻘﺪﻡ ﻟﻪ ﺷﻬﺮﻱ‬
‫ﺙ ﺑﻘﲔ ﻣﻦ‬
‫ﺐ ﺫﻫﺐﹴ‪ ،‬ﻭﺳﺎﺭ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺳﺒﻜﺘﻜﲔ ﺍﳊﺎﺟﺐ ﺑﲔ ﻳﺪﻳﻪ ﻭﺍﻟﻘﻮﺍﺩ ﻭﺍﻟﻨﺎﺱ ﰲ ﻣﻮﻛﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﺜﻼ ٍ‬ ‫ﲟﺮﻛ ﹴ‬
‫ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﰒ ﺟﺪﺩﺕ ﻟﻪ ﺍﳋﻠﻊ ﻣﻦ ﺩﺍﺭ ﺍﳋﻼﻓﺔ ﺑﺎﻟﺴﻮﺍﺩ ﻭﺍﻟﺴﻴﻒ ﻭﺍﳌﻨﻄﻘﺔ‪،‬‬
‫ﻓﺄﺛﻘﻠﺘﻪ ﻫﺬﻩ ﺍﳋﻠﻊ ‪ -‬ﻭﻛﺎﻥ ﺫﺍ ﺟﺜﺔ ﻭ ﺍﻟﺰﻣﺎﻥ ﺻﻴﻒ ‪ -‬ﻭﻗﺪ ﻣﺸﻰ ﰲ ﺗﻠﻚ ﺍﻟﺼﺤﻮﻥ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻓﺴﻘﻂ ﻋﻨﺪ‬
‫ﺩﺧﻮﻟﻪ ﺇﱃ ﺣﻀﺮﺓ ﺍﳌﻄﻴﻊ ﷲ ﻭﻭﻗﻊ ﻋﻠﻰ ﻇﻬﺮﻩ ﻓﺄﻗﻴﻢ‪ ،‬ﻭﻇﻦ ﺃﻧﻪ ﳛﺼﺮ ﳌﺎ ﺟﺮﻯ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪:‬‬
‫ﺧﺮﺳﻨﻮﻩ ﻭﻣﺎ ﺩﺭﻯ ﻣﺎ ﺧﺮﺍﺳﺎ ‪ ...‬ﻥ ﺑﻠﺒﺲ ﺍﻟﻘﺒﺎﺀ ﻭﺍﳌﺰﺟﲔ‬

‫ﰒ ﺃﻛﺜﺮ ﺍﻟﺸﻜﺮ ﻭﺃﻃﺎﻝ ﻓﻴﻪ‪ ،‬ﻓﺎﺳﺘﺤﺴﻨﺖ ﻣﻨﻪ ﻫﺬﻩ ﺍﻟﺒﺪﻳﻬﺔ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﺭﻛﺐ ﺇﱃ ﺩﺍﺭﻩ ﻭﲨﻴﻊ ﺍﳉﻴﺶ‬
‫ﻣﻌﻪ ﻭﺣﺠﺎﺏ ﺍﳋﻼﻓﺔ ﻭﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﳍﺞ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺑﺬﻛﺮ‬
‫ﻋﻤﺎﻥ‪ ،‬ﻭﺣﺪﺙ ﻧﻔﺴﻪ ﺑﺄﺧﺬﻫﺎ‪ ،‬ﻭﺃﻏﺮﺍﻩ ﺑﺬﻟﻚ ﺍﳌﻌﺮﻭﻑ ﺑﻜﺮﻙ ﺃﺣﺪ ﺍﻟﻨﻘﺒﺎﺀ ﺍﻷﺻﺎﻏﺮ‪ ،‬ﻓﺄﻣﺮ ﺍﳌﻬﻠﱯ ﺑﺎﳋﺮﻭﺝ‬
‫ﺑﺎﳋﺮﻭﺝ ﺇﻟﻴﻬﺎ ﻓﺪﺍﻓﻌﻪ ﻭﻭﺿﻊ ﻋﻠﻴﻪ ﻣﻦ ﻳﺰﻫﺪﻩ ﻓﻴﻬﺎ ﻓﻠﻢ ﻳﺰﺩﺩ ﺇﻻ ﳉﺎﺟﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﳏﻤ ٍﺪ ﻳﺆﺫﻱ ﺣﺎﺷﻴﺔ ﻣﻌﺰ‬
‫ﺍﻟﺪﻭﻟﺔ ﻓﺈﻧﻪ ﺃﻟﺰﻣﻬﻢ ﺗﻘﺴﻴﻄﹰﺎ ﰲ ﻧﻔﻘﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺬﻱ ﺍﺳﺘﺤﺪﺛﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﳜﺮﺝ ﺑﺄﺣ ٍﺪ ﻣﻨﻬﻢ ﺇﱃ ﻋﺴﻒٍ‪ ،‬ﻓﺄﺣﻔﻈﻬﻢ‬
‫ﻓﻌﻠﻪ‪ ،‬ﻓﺒﻌﺜﻮﺍ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻪ‪ ،‬ﻓﻤﺎ ﺃﱀ ﻋﻠﻴﻪ ﺿﻤﻦ ﻟﻪ ﺃﻥ ﻳﺴﺘﺨﺮﺝ ﻣﻦ ﻫﺆﻻﺀ ﲨﻠ ﹰﺔ ﻛﺒﲑ ﹰﺓ ﻳﺴﺘﻌﲔ ﻬﺑﺎ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻓﻤﻜﻨﻪ ﻣﻦ ﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﺷﺮﻁ ﻋﻠﻴﻪ ﺃﺧﺬ ﺍﻟﻌﻔﻮﺓ ﲡﻨﺐ ﺍﻹﺟﺤﺎﻑ‪ ،‬ﻓﻘﺒﺾ ﻋﻠﻰ ﲨﺎﻋ ٍﺔ ﻭﺃﺧﺬ‬
‫ﻣﻨﻬﻢ ﺃﻟﻔﻲ ﺩﺭﻫﻢﹴ‪ ،‬ﻣﻨﻬﺎ ﲬﺴﻤﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫ ﹴﻢ ﻣﻦ ﺃﰊ ﻋﻠ ﹴﻲ ﺍﳊﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺼﺮﺍﱐ ﺍﳋﺎﺯﻥ‪ ،‬ﻭﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ‬
‫ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺄﻣﺮﻩ ﻭﺍﻟﺜﻘﺔ ﺑﺄﻧﻪ ﻻ ﻣﺎﻝ ﻟﻪ‪ ،‬ﻭﺃﻇﻬﺮ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻟﻔﻘﺮ ﻭﺳﻮﺀ ﺍﳊﺎﻝ‪ ،‬ﻭﺃﻧﻪ ﺍﻗﺘﺮﺽ ﺍﳌﺎﻝ ﺍﻟﺬﻱ‬
‫ﺃﺩﺍﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺸﻖ ﺫﻟﻚ ﻋﻠﻰ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻭﻇﻨﻪ ﺣﻘﺎﹰ‪ ،‬ﻭﺍﻋﺘﻞ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﻋﻘﻴﺐ ﺫﻟﻚ ﻭﻣﺎﺕ‪ ،‬ﻓﺎﻋﺘﻘﺪ ﻣﻌﺰ‬
‫ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﺃﺑﺎ ﳏﻤ ٍﺪ ﻗﺘﻠﻪ ﳌﺎ ﻋﺎﻣﻠﻪ ﺑﻪ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻴﻪ ﻳﻠﻮﻣﻪ ﻭﳛﻠﻒ ﻟﻪ ﺃﻧﻪ ﻳﻘﻴﺪﻩ ﺑﻪ‪ ،،‬ﻓﻠﻢ ﻳﻠﺘﻔﺖ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺇﱃ‬
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‫ﲑ ﻛﺎﻥ ﳜﺘﺼﻪ ﻭﻳﺜﻖ ﺑﻪ‪ ،‬ﻭﻣﻨﺎﻩ ﻭﻭﻋﺪﻩ‪ ،‬ﻓﺪﻟﻪ ﻋﻠﻰ ﺩﻓ ﹴ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺑﺎﺩﺭ ﺇﱃ ﺩﺍﺭ ﺃﰊ ﻋﻠ ﹴﻲ ﻭﻗﺒﺾ ﻋﻠﻰ ﺧﺎﺩ ﹴﻡ ﻟﻪ ﺻﻐ ﹴ‬
‫ﻛﺎﻥ ﻷﰊ ﻋﻠ ﹴﻲ ﰲ ﺍﻟﺪﺍﺭ ﻓﺎﺳﺘﺨﺮﺝ ﻣﻨﻪ ﻋﺪﺓ ﻗﻤﺎﻗﻢ ﻓﻴﻬﺎ ﻧﻴﻒ ﻭﺗﺴﻌﻮﻥ ﺃﻟﻒ ﺩﻳﻨﺎﺭﹴ‪ ،‬ﻭﲪﻠﻬﺎ ﺇﱃ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ‬
‫ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻫﺬﺍ ﻗﺪﺭ ﺃﻣﺎﻧﺔ ﺧﺎﺯﻧﻚ ﺍﻟﺬﻱ ﻇﻨﻨﺖ ﺃﱐ ﻗﺪ ﻗﺘﻠﺘﻪ ﺑﺎﻟﻴﺴﲑ ﺍﻟﺬﻱ ﺃﺧﺬﺗﻪ ﻟﻚ ﻣﻨﻪ‪ ،‬ﻭﻣﺎ ﻓﻴﻪ ﺩﺭﻫﻢ ﻣﻦ‬
‫ﻣﺎﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﺍﻗﺘﺮﺿﻪ ﻣﻦ ﺃﻭﻻﺩﻙ ﻭﺣﺮﻣﻚ ﻭﻏﻠﻤﺎﻧﻚ ﻭﺷﻨﻊ ﻋﻠﻴﻚ‪ .‬ﰒ ﺗﺘﺒﻊ ﺃﺳﺒﺎﺑﻪ ﻭﺃﺧﺬ ﻣﻨﻬﻢ ﲤﺎﻡ ﻣﺎﺋﱵ ﺃﻟﻒ‬
‫ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻗﺪﺭ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺃﻥ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﳝﻜﻨﻪ ﻣﻦ ﺍﳊﺎﺷﻴﺔ ﺍﻟﺒﺎﻗﲔ ﻭﻳﻌﻔﻴﻪ ﻣﻦ ﺍﳋﺮﻭﺝ ﻓﻠﻢ ﻳﻔﻌﻞ‪ ،‬ﻭﺟﺪ ﺑﻪ ﺟﺪﹰﺍ‬
‫ﺷﺪﻳﺪﹰﺍ ﰲ ﺍﻹﳓﺪﺍﺭ‪ ،‬ﻓﺎﳓﺪﺭ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﻣﻦ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﲤﺎﺩﺕ ﺃﻳﺎﻣﻪ ﺑﺎﻟﺒﺼﺮﺓ ﻟﻠﺘﺄﻫﺐ‬
‫ﻭﺍﻻﺳﺘﻌﺪﺍﺩ‪ ،‬ﻭﺍﻣﺘﻨﻊ ﺍﻟﻌﺴﻜﺮ ﺍﺠﻤﻟﺮﺩ ﻣﻦ ﺭﻛﻮﺏ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﺒﻠﻎ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺫﻟﻚ‪ ،‬ﻓﺎﻬﺗﻤﻪ ﺑﺄﻧﻪ ﺑﻌﺚ ﺍﻟﻌﺴﻜﺮ ﻋﻠﻰ‬
‫ﺍﻟﺸﻐﺐ‪ ،‬ﻓﻜﺎﺗﺒﻪ ﺑﺎﳉﺪ ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻪ ﰲ ﺗﻮﻗﻔﻪ ﻭﺇﻟﺰﺍﻡ ﺍﳌﺴﲑ‪ ،‬ﻭﻭﺟﺪ ﺃﻋﺪﺍﺅﻩ ﻃﺮﻳﻘﹰﺎ ﻟﻠﻄﻌﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻏﺘﻨﻤﻮﺍ‬
‫ﺗﻨﻜﺮ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻗﺎﻣﻮﺍ ﰲ ﻧﻔﺴﻪ ﺃﻧﻪ ﺍﳓﺪﺭ ﻣﻦ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﻻ ﻳﻌﺘﻘﺪ ﺍﻟﻌﻮﺩ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﺳﻴﻐﻠﺐ‬
‫ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ ﻛﻤﺎ ﺗﻐﻠﺐ ﺍﻟﱪﻳﺪﻳﻮﻥ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺴﻜﺮ ﺍﻟﺬﻱ ﻣﻌﻪ ﻭﺍﻟﻌﺸﺎﺋﺮ ﻫﻨﺎﻙ ﻋﻠﻰ ﻃﺎﻋ ٍﺔ ﻟﻪ‪ ،‬ﻭﻋﻈﻤﻮﺍ ﻋﻨﺪﻩ‬
‫ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻓﺘﺪﻭﺥ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺑﺄﻗﺎﻭﻳﻠﻬﻢ‪ ،‬ﻭﻋﺮﻑ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺫﻟﻚ ﻓﺄﻃﻠﻖ ﻟﺴﺎﻧﻪ ﻓﻴﻬﻢ‪ ،‬ﻭﺧﺮﻕ ﺍﻟﺴﺘﺮ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ‪،‬‬
‫ﻭﺗﻄﺎﺑﻘﺖ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺸﻮﺭﺓ ﻋﻠﻰ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺑﺎﻟﻘﺒﺾ ﻋﻠﻴﻪ ﻭﺍﻹﻋﺘﻴﺎﺽ ﺑﺄﻣﻮﺍﻟﻪ ﻋﻤﺎ ﻳﻘﺪﺭ ﺣﺼﻮﻟﻪ ﻣﻦ ﻋﻤﺎﻥ‪،‬‬
‫ﻭﺟﻌﻠﻮﻩ ﻋﻠﻰ ﺛﻘ ٍﺔ ﻣﻦ ﺃﻬﻧﻢ ﻳﺴﺪﻭﻥ ﻣﺴﺪﻩ‪ ،‬ﻓﻤﺎﻝ ﺇﱃ ﻗﻮﳍﻢ ﻭﻛﺘﺐ ﺇﱃ ﺃﰊ ﳏﻤ ٍﺪ ﻳﻌﻔﻴﻪ ﻣﻦ ﺍﻹﲤﺎﻡ ﺇﱃ ﻋﻤﺎﻥ‪،‬‬
 ‫ﻭﻳﺮﺳﻢ ﻟﻪ ﺍﻹﻧﻜﻔﺎﺀ ﺇﱃ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻋﻠﻢ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺑﺎﳊﺎﻝ‪ ،‬ﻭﻭﻃﻦ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺼﱪ ﻭﺭﻛﻮﺏ ﺃﺻﻌﺐ‬
‫ﺍﳌﺮﺍﻛﺐ ﻓﻴﻪ‪ ،‬ﻭﺃﻥ ﻳﺪﺧﻞ ﻓﻴﻤﺎ ﺩﺧﻞ ﻓﻴﻪ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻳﺘﻮﱃ ﻫﻮ ﻣﺼﺎﺩﺭﺓ ﻧﻔﺴﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺧﺼﻮﻣﻪ ﻭﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻠﻴﹰﺎ ﺑﺬﻟﻚ‪ ،‬ﻓﻬﺠﻤﺖ ﻋﻠﻴﻪ ﻋﻠﺘﻪ ﺍﻟﱵ ﻣﺎﺕ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﺮﺩﺩ ﺑﲔ ﺇﻓﺎﻗ ٍﺔ ﻭﻧﻜﺴ ٍﺔ ﺇﱃ ﺃﻥ ﻭﺭﺩﺕ ﺍﻟﻜﺘﺐ ﺑﺎﻟﻴﺄﺱ ﻣﻨﻪ‪،‬‬
‫ﻓﺄﻧﻔﺬ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺣﻴﻨﺌ ٍﺬ ﺃﺣﺪ ﺛﻘﺎﺗﻪ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻌﻴﺎﺩﺓ ﻟﻪ‪ ،‬ﻭﺑﺎﻃﺐ ﺍﻻﺳﺘﻈﻬﺎﺭ ﻋﻠﻰ ﻣﺎﻟﻪ ﻭﺣﺎﺷﻴﺘﻪ‪ ،‬ﻓﺄﻟﻘﺎﻩ ﰲ‬
‫ﻃﺮﻳﻘﻪ ﳏﻤﻮ ﹰﻻ ﰲ ﳏﻔ ٍﺔ ﻛﺒﲑ ٍﺓ ﳑﻠﻮﺀ ٍﺓ ﺑﺎﻟﻔﺮﺵ ﺍﻟﻮﺛﲑﺓ‪ ،‬ﻭﻣﻌﻪ ﻓﻴﻬﺎ ﻣﻦ ﳜﺪﻣﻪ ﻭﻳﻌﻠﻠﻪ‪ ،‬ﻭﻳﺘﻨﺎﻭﺏ ﰲ ﲪﻠﻬﺎ ﲨﺎﻋﺔ ﻣﻦ‬
‫ﺍﳊﻤﺎﻟﲔ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ﺇﱃ ﺯﻭﺍﻃﺎ ﻗﻀﻰ ﳓﺒﻪ ﻭﻣﻀﻰ ﻟﺴﺒﻴﻠﻪ‪ ،‬ﻭﺳﻘﻂ ﺍﻟﻄﺎﺋﺮ ﲟﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺒﺾ ﻋﻠﻰ‬
‫ﺃﺳﺒﺎﺑﻪ ﻭﺣﺮﻣﻪ ﻭﻭﻟﺪﻩ‪ ،‬ﻓﺼﻮﺩﺭﺕ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﺴﺮﻑ ﰲ ﺍﻻﺳﺘﻘﺼﺎﺀ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻠﻢ ﻳﻈﻬﺮ ﻷﰊ ﳏﻤ ٍﺪ ﻣﺎﻝ‬
‫ﺻﺎﻣﺖ ﻭﻻ ﺫﺧﲑﺓ ﺑﺎﻃﻨﺔ‪ ،‬ﻭﺑﺎﻧﺖ ﳌﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻧﺼﻴﺤﺘﻪ‪ ،‬ﻭﺑﻄﻼﻥ ﺍﻟﻨﻜﲑ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻳﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﺣﻘﻮﻕ‬
‫ﺍﻟﺮﻗﺎﺏ ﰲ ﺿﻴﺎﻋﻪ ﻭﻣﺎ ﻳﺄﺧﺬﻩ ﻣﻦ ﺇﻗﻄﺎﻋﻪ‪ ،‬ﻭﻳﺴﺘﺜﲏ ﺑﻪ ﻋﻠﻰ ﻋﻤﺎﻟﻪ ﻣﺎﻝ ﻛﺜﲑ ﻳﺴﺘﻮﻓﻴﻪ ﺟﻬﺮﹰﺍ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﻮﻗﻊ‬
‫ﻓﻴﻪ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺑﺼﺮﻑ ﲨﻴﻌﻪ ﰲ ﻣﺌﻮﻧﺘﻪ ﻭﻧﻔﻘﺎﺗﻪ ﻭﺻﻼﺗﻪ ﻭﻫﺒﺎﺗﻪ‪ ،‬ﻭﺇﱃ ﻫﺪﺍﻳﺎ ﺟﻠﻴﻠ ٍﺔ ﻛﺎﻥ ﻳﺘﻜﻠﻔﻬﺎ ﳌﻌﺰ ﺍﻟﺪﻭﻟﺔ ﰲ‬
‫ﺃﻳﺎﻡ ﺍﻟﻨﻮﺍﺭﻳﺰ ﻭﺍﳌﻬﺎﺭﻳﺞ‪.‬‬

‫ﻭﻋﻄﻒ ﻣﻌﺰ ﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ ﻳﻄﺎﻟﺒﻬﻢ ﺑﺎﻟﻀﻤﺎﻧﺎﺕ ﺍﻟﱵ ﺿﻤﻨﻮﻫﺎ ﻓﺎﺣﺘﺠﻮﺍ ﺑﻮﻓﺎﺗﻪ‪ ،‬ﻭﻭﻋﺪﻭﺍ ﺑﺎﻟﺒﺤﺚ ﻋﻦ‬
‫ﻭﺩﺍﺋﻌﻪ‪ ،‬ﻭﺗﺪﺍﻓﻌﺖ ﺍﻷﻳﺎﻡ ﻭﺍﻧﺪﺭﺝ ﺍﻷﻣﺮ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺬﻱ ﺻﺢ ﻣﻦ ﻣﺎﻝ ﺃﰊ ﳏﻤ ٍﺪ ﻭﻣﺎﻝ ﺣﺮﻣﻪ ﻭﺃﻭﻻﺩﻩ ﻭﺃﺳﺒﺎﺑﻪ‬
‫ﲬﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢﹴ‪ ،‬ﻓﻴﻬﺎ ﺍﻟﺼﺎﻣﺖ ﻭﺍﻟﻨﺎﻃﻖ ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﺃﲦﺎﻥ ﺍﻟﻐﻼﺕ ﻭﺍﺭﺗﻔﺎﻕ ﺍﻷﻣﻼﻙ ﻭﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺃﻣﻮﺍﻝ‬
‫ﲨﺎﻋ ٍﺔ ﻣﻦ ﺍﻟﺘﺠﺎﺭ ﺃﺧﺬﺕ ﺑﺎﻟﺘﺄﻭﻳﻼﺕ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﺳﺒﺒﹰﺎ ﻟﺼﻴﺎﻧﺘﻪ ﻋﻦ ﻋﺎﺟﻞ ﺍﺑﺘﺬﺍﳍﻢ ﻟﻪ‪ ،‬ﻭﺻﻴﺎﻧﺘﻬﻢ ﻋﻦ ﺁﺟﻞ‬
‫ﺑﻠﻮﺍﻫﻢ ﺑﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺪﺓ ﻭﺯﺍﺭﺗﻪ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﻭﺛﻼﺛﺔ ﺃﺷﻬﺮﹴ‪ ،‬ﻭﻭﻓﺎﺗﻪ ﰲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻟﺜﻼﺙ ﻟﻴﺎ ﹴﻝ ﺑﻘﲔ ﻣﻦ‬
‫ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﻭﻷﰊ ﳏﻤ ٍﺪ‪:‬‬
‫ﻗﻀﻴﺖ ﳓﱯ ﻓﺴﺮ ﻗﻮﻡ ‪ ...‬ﲪﻘﻰ ﳍﻢ ﻏﻔﻠﺔ ﻭﻧﻮﻡ‬
‫ﻛﺄﻥ ﻳﻮﻣﻲ ﻋﻠﻰ ﺣﺘﻢ ‪ ...‬ﻭﻟﻴﺲ ﻟﻠﺸﺎﻣﺘﲔ ﻳﻮﻡ‬
‫ﻗﺎﻝ ﻫﻼﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺟﺪﻱ ﻗﺎﻝ‪ :‬ﺻﺎﻍ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺩﻭﺍﺓ ﻭﻣﺮﻓﻌﹰﺎ ﻭﺣﻼﳘﺎ ﺣﻠﻴ ﹰﺔ ﻛﺜﲑ ﹰﺓ ﻣﺸﺮﻗﹰﺔ ﻭﻛﺎﻧﺖ‬
‫ﺫﺭﺍﻋﹰﺎ ﻭﻛﺴﺮﹰﺍ ﰲ ﻋﺮﺽ ﺷﱪ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺎﻧﺖ ﺁﻻﺗﻪ ﻋﻈﺎﻣﺎﹰ‪ ،‬ﺣﱴ ﺇﻥ ﺁﻟﺔ ﺩﺳﺘﻪ ﻣﺜﻞ ﳐﺎﺩﻩ ﻣﺴﺎﻧﺪ ﺍﻟﺪﺳﻮﺕ ﺇﱃ‬
‫ﻣﺎ ﳚﺮﻱ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻣﻦ ﺁﻻﺕ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﻗﺪﻣﺖ ﺍﻟﺪﻭﺍﺓ ﺑﲔ ﻳﺪﻳﻪ ﰲ ﻣﺮﻓﻌﻬﺎ ﻭﺃﺑﻮ ﺃﲪﺪ ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺸﲑﺍﺯﻱ ﻭﺃﻧﺎ ﺇﱃ ﺟﺎﻧﺒﻪ‪ ،‬ﻓﺘﺬﺍﻛﺮﻧﺎ ﺳﺮﹰﺍ ﺣﺴﻦ ﺍﻟﺪﻭﺍﺓ ﻭﺟﻼﻟﺘﻬﺎ ﻭﻋﻈﻤﺘﻬﺎ‪ ،‬ﰒ ﻗﺎﻝ ﱄ‪ :‬ﻣﺎ ﻛﺎﻥ ﺃﺣﻮﺟﲏ‬
‫ﺇﻟﻴﻬﺎ ﻷﺑﻴﻌﻬﺎ ﻭﺃﺗﺴﻊ ﺑﺜﻤﻨﻬﺎ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻭﺃﻱ ﺷﻲﺀ ﻳﻌﻤﻞ ﺍﻟﻮﺯﻳﺮ؟ ﻗﺎﻝ‪ :‬ﻳﺪﺧﻞ ﰲ ﺣﺮ ﺃﻣﻪ ﻭﲰﻊ ﺃﺑﻮ ﳏﻤ ٍﺪ ﻣﺎ ﺟﺮﻯ‬
‫ﺑﻴﻨﻨﺎ ﺑﺎﻹﺻﻐﺎﺀ ﻣﻨﻪ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﺫﻫﺐ ﺫﺍﻙ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﺎﺟﺘﻤﻌﺖ ﻣﻊ ﺃﰊ ﺃﲪﺪ ﻣﻦ ﻏ ٍﺪ ﻓﻘﺎﻝ ﱄ‪ :‬ﻋﺮﻓﺖ ﺧﱪ ﺍﻟﺪﻭﺍﺓ؟‬
‫ﻗﻠﺖ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﺟﺎﺀﱐ ﺍﻟﺒﺎﺭﺣﺔ ﺭﺳﻮﻝ ﺍﻟﻮﺯﻳﺮ ﻭﻣﻌﻪ ﺍﻟﺪﻭﺍﺓ ﻭﻣﺮﻓﻌﻬﺎ‪ ،‬ﻭﻣﻨﺪﻳﻞ ﻓﻴﻪ ﻋﺸﺮ ﻗﻄﻊ ﺛﻴﺎﺑﹰﺎ ﺣﺴﺎﻧﹰﺎ‬
‫ﻭﲬﺴﺔ ﺁﻻﻑ ﺩﺭﻫ ﹴﻢ ﻭﻗﺎﻝ‪ :‬ﺍﻟﻮﺯﻳﺮ ﻳﻘﻮﻝ ﻟﻚ‪ :‬ﺃﻧﺎ ﻋﺎﺭﻑ ﺑﺄﻣﺮﻙ ﰲ ﻗﺼﻮﺭ ﺍﳌﻮﺍﺩ ﻋﻨﻚ‪ ،‬ﻭﺗﻀﺎﻋﻒ ﺍﳌﺆﻥ ﻋﻠﻴﻚ‪،‬‬
‫ﻭﺃﻧﺖ ﺗﻌﺮﻑ ﺷﻐﻠﻲ ﻭﺍﻧﻘﻄﺎﻋﻲ ﺑﻪ ﻋﻦ ﻛﻞ ﺣ ﹴﻖ ﻳﻠﺰﻣﲏ‪ ،‬ﻭﻗﺪ ﺁﺛﺮﺗﻚ ﻬﺑﺬﻩ ﺍﻟﺪﻭﺍﺓ ﳌﺎ ﻇﻨﻨﺘﻪ ﻣﻦ ﺍﺳﺘﺤﺴﺎﻧﻚ ﺇﻳﺎﻫﺎ‬
‫ﺍﻟﻴﻮﻡ ﻋﻨﺪ ﻣﺸﺎﻫﺪﺗﻚ‪ ،‬ﻭﲪﻠﺖ ﻣﻌﻬﺎ ﻣﺎ ﲡﺪﺩ ﺑﻪ ﻛﺴﻮﺗﻚ ﻭﺗﺼﺮﻓﻪ ﰲ ﺑﻌﺾ ﻧﻔﻘﺘﻚ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺍﻟﺮﺳﻮﻝ‪،‬‬
‫ﻭﺑﻘﻴﺖ ﻣﺘﺤﲑﹰﺍ ﻣﺘﻌﺠﺒﹰﺎ ﻣﻦ ﺍﺗﻔﺎﻕ ﻣﺎ ﲡﺎﺭﻳﻨﺎ ﺑﻪ ﺃﻣﺲ ﺯﺣﺪﻭﺙ ﻫﺬﺍ ﻋﻠﻰ ﺃﺛﺮﻩ‪ ،‬ﻭﺗﻘﺪﻡ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺑﺼﻴﺎﻏﺔ ﺩﻭﺍٍﺓ‬
 ‫ﺃﺧﺮﻯ ﻋﻠﻰ ﺷﻜﻠﻬﺎ ﻭﻣﺮﻓ ﹴﻊ ﻣﺜﻞ ﻣﺮﻓﻌﻬﺎ‪ ،‬ﻓﺼﻴﻐﺖ ﰲ ﺃﻗﺮﺏ ﻣﺪﺓٍ‪ ،‬ﻭﺩﺧﻠﻨﺎ ﺇﱃ ﳎﻠﺴﻪ ﻭﻗﺪ ﻓﺮﻍ ﻣﻨﻬﺎ ﻭﺗﺮﻛﺖ‬
‫ﺑﲔ ﻳﺪﻳﻪ ﻭﻫﻮ ﻳﻮﻗﻊ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻧﻈﺮ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺇﱃ ﻭﺇﱃ ﺃﰊ ﺃﲪﺪ ﻭﳓﻦ ﻧﻠﺤﻈﻬﺎ ﻓﻘﺎﻝ‪ :‬ﻫﻴﻪ ﻣﻦ ﻣﻨﻜﻤﺎ ﻳﺮﻳﺪﻫﺎ ﺑﺸﺮﻁ ﺍﻹﻋﻔﺎﺀ ﻣﻦ ﺍﻟﺪﺧﻮﻝ‬
‫ﻓﺨﺠﻠﻨﺎ ﻭﻋﻠﻤﻨﺎ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﲰﻊ ﻗﻮﻟﻨﺎ‪ .‬ﻭﻗﻠﻨﺎ‪ :‬ﺑﻞ ﳝﺘﻊ ﺍﷲ ﻣﻮﻻﻧﺎ ﻭﺳﻴﺪﻧﺎ ﺍﻟﻮﺯﻳﺮ ﻬﺑﺎ‪ ،‬ﻭﻳﺒﻘﻴﻪ ﺣﱴ ﻳﻬﺐ ﺃﻟﻔﹰﺎ‬
‫ﺲ ﺷﺮﻳﻔ ٍﺔ ﻭﳘ ٍﺔ‬
‫ﻣﺜﻠﻬﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺟﺪﺩ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﺿﻮﺍﻥ ﻋﻠﻴﻪ ﰲ ﻛﻞ ﺳﺎﻋﺔٍ‪ ،‬ﺑﻞ ﳊﻈ ٍﺔ ﺑﻞ ﶈﺔٍ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻧﻔ ﹴ‬
‫ﻋﺎﻟﻴﺔٍ‪ ،‬ﺇﻧﻚ ﺍﻟﻌﻠﻲ ﲢﺐ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ ﻭﺃﺷﺮﺍﻓﻬﺎ‪ ،‬ﻭﺗﺒﻐﺾ ﺳﻔﺴﺎﻓﻬﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺙ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﻼ ﹴﻝ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻳﻨﺎﺻﻒ ﺍﻟﻌﺸﺮﺓ ﺃﻭﻗﺎﺕ ﺧﻠﻮﺗﻪ‪ ،‬ﻭﻳﺒﺴﻄﻨﺎ ﰲ ﺍﳌﺰﺡ‬
‫ﺇﱃ ﺃﺑﻌﺪ ﻏﺎﻳﺔٍ‪ ،‬ﻓﺈﺫﺍ ﺟﻠﺲ ﻟﻠﻌﻤﻞ ﻛﺎﻥ ﺍﻣﺮﺃ ﻭﻗﻮﺭﺍﹰ‪ ،‬ﻭﻣﻬﻴﺒﹰﺎ ﻭﳏﺬﻭﺭﺍﹰ‪ ،‬ﺁﺧﺬﹰﺍ ﰲ ﺍﳉﺪ ﺍﻟﺬﻱ ﻻ ﻳﺘﺨﻮﻧﻪ ﻧﻘﺺ‪ ،‬ﻭﻻ‬
‫ﻳﺘﺪﺍﺧﻠﻪ ﺿﻌﻒ‪ ،‬ﻓﺎﺗﻔﻖ ﺃﻥ ﺻﻌﺪ ﻳﻮﻣﹰﺎ ﻣﻦ ﻃﻴﺎﺭ ٍﺓ ﺇﱃ ﺩﺍﺭﻩ ‪ -‬ﻭﻗﺪ ﺣﻘﻨﻪ ﺍﻟﺒﻮﻝ ﻭﻣﺎ ﻛﺎﻥ ﻳﻌﺘﺮﻳﻪ ﻣﻦ ﺳﻠﺴﻪ ‪-‬‬
‫ﻼ ‪ -‬ﻭﻛﺬﺍﻙ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ ﺟﺎﺭﻳﹰﺔ ﰲ ﺃﺧﻠﻴﺔ ﺩﺍﺭﻩ ﺣﻔﺎﻇﹰﺎ ﳍﺎ ﻋﻦ ﺍﻻﺑﺘﺬﺍﻝ ‪-‬‬ ‫ﻓﻘﺼﺪ ﺑﻌﺾ ﺍﻷﺧﻠﻴﺔ ﻓﻮﺟﺪﻩ ﻣﻘﻔ ﹰ‬
‫ﻓﺄﰉ ﺃﻥ ﻳﺪﻋﻮ ﺍﻟﻔﺮﺍﺵ ﻭﳛﻀﺮ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻣﺘﺒﺎﺩﺭﹰﺍ ﻋﻠﻰ ﻧﻔﺴﻪ‪:‬‬
‫ﻓﻬﺒﻚ ﻃﻌﺎﻣﻚ ﺍﺳﺘﻮﺛﻘﺖ ﻣﻨﻪ ‪ ...‬ﻓﻤﺎ ﺑﺎﻝ ﺍﻟﻜﻨﻴﻒ ﻋﻠﻴﻪ ﻗﻔﻞ؟‬
‫ﻓﻘﻠﺖ‪ :‬ﻟﻌﻤﺮﻱ ﺇﻧﻪ ﻣﻮﺿﻊ ﻋﺠﺐﹴ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻊ ﺍﻻﺟﺘﻴﺎﻁ ﰲ ﺍﻷﺻﻞ ﻓﻘﺪ ﺍﺳﺘﻐﲎ ﻋﻨﻪ ﰲ ﺍﻟﻔﺮﻉ‪ ،‬ﻓﻀﺤﻚ ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻭﺳﻌﺘﻨﺎ ﻫﺠﺎ ًﺀ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻭﺟﺪﺕ ﻣﻘﺎ ﹰﻻ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺍﺳﻜﺖ ﻳﺎ ﻓﺎﻋﻞ ﻳﺎ ﺻﺎﻧﻊ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﻖ‪ :‬ﻭﺃﺟﻠﺴﲏ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻷﻛﺘﺐ ﺑﲔ ﻳﺪﻳﻪ ﻭﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻗﺎﺋﻢ ﻓﺤﺠﺒﲏ ﻋﻦ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻛﻴﻒ ﺗﺮﻯ ﻫﺬﺍ ﺍﻟﻈﻞ؟ ﻓﻘﻠﺖ‪ :‬ﺛﺨﲔ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﻋﺠﺒﹰﺎ! ﺃﺣﺴﻦ ﻭﺗﺴﺊ‪ .‬ﻭﺿﺤﻚ! ﻭﻣﻦ ﺷﻌﺮ ﺍﳌﻬﻠﱯ‪:‬‬
‫ﻳﺎ ﻫﻼ ﹰﻻ ﻳﺒﺪﻭﺍ ﻟﺘﻬﺘﺎﺝ ﻧﻔﺴﻲ ‪ ...‬ﻭﻫﺰﺍﺭﹰﺍ ﻳﺸﺪﻭ ﻓﻴﺰﺩﺍﺩ ﻋﺸﻘﻲ‬
‫ﺯﻋﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﺭﻗﻚ ﻣﻠﻜﻲ ‪ ...‬ﻛﺬﺏ ﺍﻟﻨﺎﺱ ﺃﻧﺖ ﻣﺎﻟﻚ ﺭﻗﻲ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻳﺎﻡ ﺣﺪﺍﺛﱵ ﻭﻗﺼﺮ ﺣﺎﱄ‪ ،‬ﻭﺻﻐﺮ ﺗﺼﺮﰲ ﺃﺳﻜﻦ ﺩﺍﺭﹰﺍ ﻟﻄﻴﻔ ﹰﺔ ‪ -‬ﻭﻧﻔﺴﻲ‬
‫ﻣﻊ ﺫﻟﻚ ﺗﻨﺎﺯﻉ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳉﺪ ﻗﺎﻋﺪ‪ ،‬ﻭﺍﳌﻘﺪﻭﺭ ﻏﲑ ﻣﺴﺎﻋ ٍﺪ ‪ -‬ﻓﺄﺻﺒﺤﺖ ﻳﻮﻣﹰﺎ ﻭﻗﺪ ﺟﺎﺀ ﺍﳌﻄﺮ‬
‫ﻭﺍﺯﺩﺍﺩﺕ ﺍﳊﺠﺮﺓ ﺇﻇﻼﻣﺎﹰ‪ ،‬ﻭﺻﺪﺭﻱ ﻬﺑﺎ ﺿﻴﻘﺎﹰ‪ ،‬ﻓﻘﻠﺖ‪:‬‬
‫ﺃﻧﺎ ﰲ ﺣﺠﺮ ٍﺓ ﲡﻞ ﻋﻦ ﺍﻟﻮﺹ ‪ ...‬ﺍﻑ ﻭﻳﻌﻤﻰ ﺍﻟﺒﺼﲑ ﻓﻴﻬﺎ ﻬﻧﺎﺭﺍ‬

‫ﻫﻲ ﰲ ﺍﻟﺼﺒﺢ ﻛﺎﻟﻈﻼﻡ ﻭﰲ ﺍﻟﻠﻲ ‪ ...‬ﻝ ﻳﻮﱄ ﺍﻷﻧﺎﻡ ﻋﻨﻬﺎ ﻓﺮﺍﺭﺍ‬

‫ﺃﻧﺎ ﻣﻨﻬﺎ ﻛﺄﻧﲏ ﺟﻮﻑ ﺑﺌ ﹴﺮ ‪ ...‬ﺃﺗﻘﻲ ﻋﻘﺮﺑﹰﺎ ﻭﺃﺣﺬﺭ ﻓﺎﺭﺍ‬
‫ﻭﺇﺫﺍ ﻣﺎ ﺍﻟﺮﻳﺎﺡ ﻫﺒﺖ ﺭﺧﺎ ًﺀ ‪ ...‬ﺧﻠﺖ ﺣﻴﻄﺎﻬﻧﺎ ﲤﻴﺪ ﺍﻬﻧﻴﺎﺭﺍ‬
‫ﻭﺭﺏ ﻋﺠﻞ ﺧﺮﺍﻬﺑﺎ ﻭﺃﺭﺣﲏ ‪ ...‬ﻣﻦ ﺣﺬﺍﺭﻱ ﻓﻘﺪ ﻣﻠﻠﺖ ﺍﳊﺬﺍﺭﺍ‬
‫ﲢﺪﺙ ﺃﺑﻮ ﺍﳊﺴﲔ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﻗﺎﻝ‪ :‬ﺣﺪﺙ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻨﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺧﺰﳝﺔ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ‬
‫ﺍﻟﻮﺯﻳﺮ ﺍﳌﻬﻠﱯ ﺑﺎﻷﻫﻮﺍﺯ‪ ،‬ﻓﺎﺗﻔﻖ ﺃﻥ ﺣﻀﺮﺕ ﻋﻨﺪﻩ ﰲ ﻳﻮ ﹴﻡ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﻟﺰﻣﺎﻥ ﺻﺎﺋﻒ ﻭﺍﳊﺮ ﺷﺪﻳﺪ‪،‬‬
‫ﺶ ﺑﺎﺭﺩٍ‪ ،‬ﻓﺴﻤﻊ ﺻﻮﺕ ﺭﺟ ﹴﻞ ﻳﻨﺎﺩﻱ ﻋﻠﻰ ﺍﻟﻨﺎﻃﻒ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺗﺴﻤﻊ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺻﻮﺕ ﻫﺬﺍ‬
‫ﻭﳓﻦ ﰲ ﺧﻴ ﹴ‬
‫ﺍﻟﺒﺎﺋﺲ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻮﻗﺖ؟ ﻭﺍﻟﺸﻤﺲ ﻋﻠﻰ ﺭﺃﺳﻪ‪ ،‬ﻭﺣﺮﻫﺎ ﲢﺖ ﻗﺪﻣﻴﻪ‪ ،‬ﻭﳓﻦ ﻧﻘﺎﺳﻲ ﰲ ﻣﻜﺎﻧﻨﺎ ﻫﺬﺍ ﺍﻟﺒﺎﺭﺩ ﻣﺎ‬
 ‫ﻳﻘﺎﺳﻴﻪ ﻣﻦ ﺍﳊﺮ؟ ﻭﺃﻣﺮ ﺑﺈﺣﻀﺎﺭﻩ ﻓﺄﺣﻀﺮ‪ ،‬ﻓﺮﺁﻩ ﺷﻴﺨﹰﺎ ﺿﻌﻴﻔﹰﺎ ﻋﻠﻴﻪ ﻗﻤﻴﺺ ﺭﺙ ﻭﻫﻮ ﺑﻐﲑ ﺳﺮﺍﻭﻳﻞ ﻭﰲ ﺭﺟﻠﻪ‬
‫ﺗﺎﺳﻮﻣﺔ ﳐﻠﻘﺔ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﻣﺌﺰﺭ‪ ،‬ﻭﻣﻌﻪ ﻧﺒﻴﺨﺔ ﻓﻴﻬﺎ ﻧﺎﻃﻒ ﻻ ﺗﺴﺎﻭﻱ ﲬﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﱂ ﻳﻜﻦ ﻟﻚ ﺃﻳﻬﺎ‬
‫ﺍﻟﺸﻴﺦ ﰲ ﻃﺮﰲ ﺍﻟﻨﻬﺎﺭ ﻣﻨﺪﻭﺣﺔ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻮﻗﺖ؟ ﻓﺘﻨﻔﺲ ﺍﻟﺮﺟﻞ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﻟﺮﺍﻗﺪ ﺳﻬﺮ‬
‫ﺍﻟﺴﺎﻫﺪ! ﻭﻗﺎﻝ‪:‬‬
‫ﻒ ﻓﻴﻤﺎ ﻣﻀﻰ ‪ ...‬ﻟﻜﻦ ﻗﻀﺖ ﱄ ﺫﺍﻙ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻀﺎ‬ ‫ﻣﺎ ﻛﻨﺖ ﺑﺎﺋﻊ ﻧﺎﻃ ٍ‬
‫ﻭﺇﺫﺍ ﺍﳌﻌﻴﻞ ﺗﻌﺬﺭﺕ ﻃﻠﺒﺎﺗﻪ ‪ ...‬ﺭﺍﻡ ﺍﳌﻌﺎﺵ ﻭﻟﻮ ﻋﻠﻰ ﲨﺮ ﺍﻟﻐﻀﺎ‬
‫ﺖ ﱂ ﻳﻜﻦ ﻓﻴﻬﻢ ﻣﻦ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻮﺯﻳﺮ‪ :‬ﺃﺭﺍﻙ ﻣﺘﺄﺩﺑﺎﹰ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ ﻟﻚ ﺫﻟﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﺃﻳﻬﺎ ﺍﻟﻮﺯﻳﺮ ﻣﻦ ﺃﻫﻞ ﺑﻴ ٍ‬
‫ﺻﻨﺎﻋﺘﻪ ﻣﺎ ﺗﺮﻯ ‪ -‬ﻭﺃﺳﺮ ﺇﻟﻴﻪ ﺃﻧﻪ ﻣﻦ ﻭﻟﺪ ﻣﻌﻦ ﺑﻦ ﺯﺍﺋﺪﺓ ‪ -‬ﻓﺄﻋﻄﺎﻩ ﻣﺎﺋﺔ ﺩﻳﻨﺎ ﹴﺭ ﻭﲬﺴﺔ ﺃﺛﻮﺍ ﺏﹴ‪ ،‬ﻭﺟﻌﻞ ﺫﻟﻚ‬
‫ﺭﲰﹰﺎ ﻟﻪ ﰲ ﻛﻞ ﺳﻨ ٍﺔ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻟﺘﻨﻮﺧﻲ ﻗﺎﻝ‪ :‬ﺷﺎﻫﺪﺕ ﺃﺑﺎ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻗﺪ ﺍﺑﺘﻴﻊ ﻟﻪ ﰲ ﺛﻼﺛﺔ ﺃﻳﺎ ﹴﻡ ﻭﺭﺩ ﺑﺄﻟﻒ ﺩﻳﻨﺎ ﹴﺭ‬
‫ﻓﺮﺵ ﺑﻪ ﳎﺎﻟﺲ ﻭﻃﺮﺣﻪ ﰲ ﺑﺮﻛٍﺔ ﻋﻈﻴﻤ ٍﺔ ﻛﺎﻧﺖ ﰲ ﺩﺍﺭﻩ‪ ،‬ﻭﳍﺎ ﻓﻮﺍﺭﺍﺕ ﻋﺠﻴﺒﺔ ﻳﻄﺮﺡ ﺍﻟﻮﺭﺩ ﰲ ﻣﺎﺋﻬﺎ ﻭﻳﻨﻔﻀﻪ‪،‬‬
‫ﻭﺑﻌﺪ ﺷﺮﺍﺑﻪ ﻋﻠﻴﻪ ﻭﺑﻠﻮﻏﻪ ﻣﺎ ﺃﺭﺍﺩﻩ ﻣﻨﻪ ﺃﻬﻧﺒﻪ‪ ،‬ﻭﻷﰊ ﻋﺒﻴﺪ ﺍﷲ ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳊﺠﺎﺝ ﻳﺮﺛﻲ ﺃﺑﺎ ﳏﻤ ٍﺪ‪:‬‬
‫ﻳﺎ ﻣﻌﺸﺮ ﺍﻻﻟﺸﻌﺮﺍﺀ ﺩﻋﻮﺓ ﻣﻮﺟ ﹴﻊ ‪ ...‬ﻻ ﻳﺮﲡﻰ ﻓﺮﺡ ﺍﻟﺴﻠﻮ ﻟﺪﻳﻪ‬
‫ﻋﺰﻭﺍ ﺍﻟﻘﻮﺍﰲ ﺑﺎﻟﻮﺯﻳﺮ ﻓﺈﻬﻧﺎ ‪ ...‬ﺗﺒﻜﻲ ﺩﻣﹰﺎ ﺑﻌﺪ ﺍﻟﺪﻣﻮﻉ ﻋﻠﻴﻪ‬
‫ﻣﺎﺕ ﺍﻟﺬﻱ ﺃﻣﺴﻰ ﺍﻟﺜﻨﺎﺀ ﻭﺭﺍﺀﻩ ‪ ...‬ﻭﲨﻴﻞ ﻋﻔﻮ ﺍﷲ ﺑﲔ ﻳﺪﻳﻪ‬
‫ﻫﺪﻡ ﺍﻟﺰﻣﺎﻥ ﲟﻮﺗﻪ ﺍﳊﺼﻦ ﺍﻟﺬﻱ ‪ ...‬ﻛﻨﺎ ﻧﻔﺮ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﺇﻟﻴﻪ‬
‫ﻭﺗﻀﺎﺀﻟﺖ ﳘﻢ ﺍﳌﻜﺎﺭﻡ ﻭﺍﻟﻌﻼ ‪ ...‬ﻭﺍﻧﺒﺖ ﺣﺒﻞ ﺍﺠﻤﻟﺪ ﻣﻦ ﻃﺮﻓﻴﻪ‬
‫ﻋﻤﺮﻱ ﻟﺌﻦ ﻗﺎﺩﺗﻪ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺩﻯ ‪ ...‬ﻣﺜﻞ ﺍﳉﻮﺍﺩ ﻳﻘﺎﺩ ﰲ ﺷﻄﻨﻴﻪ‬
‫ﻓﻠﻴﻌﻠﻤﻦ ﺑﻨﻮ ﺑﻮﻳ ٍﻪ ﺃﳕﺎ ‪ ...‬ﻓﺠﻌﺖ ﺑﻪ ﺃﻳﺎﻡ ﺁﻝ ﺑﻮﻳﻪ‬
‫ﻭﻷﰊ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ‪:‬‬
‫ﺃﻣﺜﻠﻲ ﻳﺎ ﺃﺧﻲ ﻭﻗﺴﻴﻢ ﻧﻔﺴﻲ ‪ ...‬ﻳﻔﺎﺭﻕ ﻋﻬﺪﻩ ﻋﻨﺪ ﺍﻟﻔﺮﺍﻕ؟‬
‫ﻭﻳﺴﻠﻮ ﺳﻠﻮ ﹰﺓ ﻣﻦ ﺑﻌﺪ ﺑﻌ ٍﺪ ‪ ...‬ﻭﻳﻨﺴﺒﻪ ﺍﻟﺸﻘﻴﻖ ﺇﱃ ﺍﻟﺸﻘﺎﻕ‬
‫ﻓﺄﻗﺴﻢ ﺑﺎﻟﻌﻨﺎﻕ ﻭﺗﻠﻚ ﺃﺷﻔﻰ ‪ ...‬ﻭﺍﻭﰱ ﻣﻦ ﳝﻴﲏ ﺑﺎﻟﻌﺘﺎﻕ‬
‫ﻟﻘﺪ ﺃﻟﺼﻘﺖ ﰊ ﻃﻠﺒﹰﺎ ﻗﺒﻴﺤﹰﺎ ‪ ...‬ﲡﺎﰱ ﺟﺎﻧﺒﺎﻩ ﻋﻦ ﺍﻟﺘﺼﺎﻕ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻨﺠﻴﺐ ﺷﺪﺍﺩ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳉﺰﺭﻱ ﺍﻟﺸﺎﻋﺮ ﺍﳌﻠﻘﺐ ﺑﺎﻟﻈﺎﻫﺮ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻛﺜﲑ ﺍﳌﻼﺯﻣﺔ ﻟﻠﻮﺯﻳﺮ ﳏﻤ ٍﺪ‬
‫ﺍﳌﻬﻠﱯ‪ ،‬ﻓﺎﺗﻔﻖ ﺃﱐ ﻏﺴﻠﺖ ﺛﻴﺎﰊ ﻭﺃﻧﻔﺬ ﺇﱄ ﻳﺪﻋﻮﱐ‪ ،‬ﻓﺎﻋﺘﺬﺭﺕ ﺑﻌﺬ ﹴﺭ ﻓﻠﻢ ﻳﻘﺒﻠﻪ ﻭﺃﱀ ﰲ ﺍﺳﺘﺪﻋﺎﺋﻲ‪ ،‬ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ‪:‬‬
‫ﻋﺒﺪﻙ ﲢﺖ ﺍﳊﺒﻞ ﻋﺮﻳﺎﻥ ‪ ...‬ﻛﺄﻧﻪ ﻻ ﻛﺎﻥ ﺷﻴﻄﺎﻥ‬
‫ﻳﻐﺴﻞ ﺃﺛﻮﺍﺑﹰﺎ ﻛﺄﻥ ﺍﻟﺒﻠﻰ ‪ ...‬ﻓﻴﻬﺎ ﺧﻠﻴﻂ ﻭﻫﻲ ﺃﻭﻃﺎﻥ‬
‫ﺃﺭﻕ ﻣﻦ ﺩﻳﲏ ﺇﻥ ﻛﺎﻥ ﱄ ‪ ...‬ﺩﻳﻦ ﻛﻤﺎ ﻟﻠﻨﺎﺱ ﺃﺩﻳﺎﻥ‬
‫ﻛﺄﻬﻧﺎ ﺣﺎﱄ ﻣﻦ ﻗﺒﻞ ﺃﻥ ‪ ...‬ﻳﺼﺒﺢ ﻋﻨﺪﻱ ﻟﻚ ﺇﺣﺴﺎﻥ‬
‫ﻳﻘﻮﻝ ﻣﻦ ﻳﺒﺼﺮﱐ ﻣﻌﺮﺿﹰﺎ ‪ ...‬ﻓﻴﻬﺎ ﻭﻟﻸﻗﻮﺍﻝ ﺑﺮﻫﺎﻥ‬
 ‫ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺪ ﻧﺴﺠﺖ ﻓﻮﻗﻪ ‪ ...‬ﻋﻨﺎﻛﺐ ﺍﳊﻴﻄﺎﻥ ﺇﻧﺴﺎﻥ؟‬
‫ﻓﺄﻧﻔﺬ ﱄ ﺟﺒ ﹰﺔ ﻭﻗﻤﻴﺼﹰﺎ ﻭﻋﻤﺎﻣ ﹰﺔ ﻭﺳﺮﺍﻭﻳﻞ ﻭﻛﻴﺴﹰﺎ ﻓﻴﻪ ﲬﺴﻤﺎﺋﺔ ﺩﺭﻫ ﹴﻢ ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺃﻧﻔﺬﺕ ﻟﻚ ﻣﺎ ﺗﻠﺒﺴﻪ ﻭﺗﺪﻓﻌﻪ‬
‫ﺇﱃ ﺍﳋﻴﺎﻁ ﻟﻴﺼﻠﺢ ﻟﻚ ﺍﻟﺜﻴﺎﺏ ﻋﻠﻰ ﻣﺎ ﺗﺮﻳﺪﻩ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﻏﺴﻠﺖ ﺍﻟﺘﻜﺔ ﻭﺍﻟﻼﻟﻜﺔ ﻓﻌﺮﻓﲏ ﻷﻧﻔﺬ ﻟﻚ ﻋﻮﺿﻬﺎ‪.‬‬
‫ﻭﻷﰊ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ‪:‬‬
‫ﻭﻳﻮ ﹴﻡ ﻛﺄﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻐﻴﻢ ﺩﻭﻬﻧﺎ ‪ ...‬ﺣﺠﺎﺏ ﺑﻪ ﺻﻴﻨﺖ ﻓﻤﺎ ﻳﺘﻬﺘﻚ‬
‫ﻋﺮﻭﺱ ﺑﺪﺕ ﰲ ﺯﺭﻗﺔ ﻣﻦ ﺛﻴﺎﻬﺑﺎ ‪ ...‬ﲡﻠﻠﻬﺎ ﻓﻴﻬﺎ ﺭﺩﺍﺀ ﳑﺴﻚ‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺍﶈﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺼﺎﺑﺊ‪ :‬ﺃﻧﺸﺪﱐ ﻭﺍﻟﺪﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻟﻨﻔﺴﻪ‪:‬‬

‫ﺇﺫﺍ ﺗﻜﺎﻣﻞ ﱄ ﻣﺎ ﻗﺪ ﻇﻔﺮﺕ ﺑﻪ ‪ ...‬ﻣﻦ ﻃﻴﺐ ﻣﺴﻤﻌ ٍﺔ ﻭﺻﻮﺕ ﺭﻧﺎﻥ‬

‫ﻭﻗﻬﻮ ٍﺓ ﻟﻮ ﺗﺮﺍﻫﺎ ﺧﻠﺖ ﺭﻗﺘﻬﺎ ‪ ...‬ﺩﻳﲏ ﻭﻣﻦ ﺣﺎﺟ ﹴﺰ ﺇﻥ ﺷﺌﺖ ﺃﻏﻨﺎﱐ‬
‫ﻓﻤﺎ ﺃﺑﺎﱄ ﲟﺎ ﻻﻗﻰ ﺍﳋﻠﻴﻔﺔ ﻣﻦ ‪ ...‬ﺑﻐﻲ ﺍﳋﺼﻲ ﻭﻋﺼﻴﺎﻥ ﺍﺑﻦ ﲪﺪﺍﻥ‬
‫ﻭﻗﺎﻝ ﺍﻟﺼﺎﺣﺐ ﺑﻦ ﻋﺒﺎ ٍﺩ‪ :‬ﺃﻧﺸﺪﱐ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻗﺎﻝ ﱄ ﻣﻦ ﺃﺣﺐ ﻭﺍﻟﺒﲔ ﻗﺪ ﺟﺪ ‪ ...‬ﺩ ﻭﰲ ﻣﻬﺠﱵ ﳍﻴﺐ ﺍﳊﺮﻳﻖ‬
‫ﻣﺎ ﺍﻟﺬﻱ ﰲ ﺍﻟﻄﺮﻳﻖ ﺗﺼﻨﻊ ﺑﻌﺪﻱ ‪ ...‬ﻗﻠﺖ ﺃﺑﻜﻲ ﻋﻠﻴﻚ ﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ؟‬
‫ﺣﺪﺙ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻟﺘﻨﻮﺧﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻳﻜﺜﺮ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻃﻌﺎﻣﻪ ﻭﻛﺎﻥ ﻃﻴﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻛﺜﺮﻩ‬
‫ﻣﺬﺍﻛﺮﺓ ﺑﺎﻷﺩﺏ ﻭﺿﺮﻭﺏ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ ﻟﻜﺜﺮﺓ ﻣﻦ ﳚﻤﻌﻬﻢ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻨﺪﻣﺎﺀ‪،‬‬
‫ﻭﻛﻨﺖ ﻛﺜﲑﹰﺍ ﻣﺎ ﺃﺣﻀﺮ‪ ،‬ﻓﻘﺪﻡ ﺇﻟﻴﻪ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﺣﺠﻞ ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﺫﻛﺮﱐ ﻫﺬﺍ ﺣﺪﻳﺜﹰﺎ ﻃﺮﻳﻔﺎﹰ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺧﱪﱐ‬
‫ﺑﻪ ﺑﻌﺾ ﻣﻦ ﻛﺎﻥ ﻳﻌﺎﺷﺮ ﺍﻟﺮﺍﺳﱯ ﺍﻷﻣﲑ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺁﻛﻞ ﻣﻌﻪ ﻳﻮﻣﹰﺎ ﻭﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ ﺧﻠﻖ ﻋﻈﻴﻢ ﻓﻴﻬﻢ ﺭﺟﻞ ﻣﻦ‬
‫ﺭﺅﺳﺎﺀ ﺍﻷﻛﺮﺍﺩ ﺍﺠﻤﻟﺎﻭﺭﻳﻦ ﻟﻌﻤﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﳑﻦ ﻳﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﰒ ﺍﺳﺘﺄﻣﻦ ﺇﻟﻴﻪ ﻓﺂﻣﻨﻪ ﻭﺍﺧﺘﺼﻪ‪ ،‬ﻭﻃﺎﻟﺖ ﺃﻳﺎﻣﻪ ﻣﻌﻪ‬
‫ﻭﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﻣﺎﺋﺪﺗﻪ ﺇﺫ ﻗﺪﻡ ﺣﺠﻞ ﻓﺄﻟﻘﻰ ﺍﻟﺮﺍﺳﱯ ﻣﻨﻪ ﻭﺍﺣﺪﹰﺓ ﺇﱃ ﺍﻟﻜﺮﺩﻱ ﻛﻤﺎ ﺗﻼﻃﻒ ﺍﻟﺮﺅﺳﺎﺀ‬
‫ﻣﺆﺍﻛﻠﻴﻬﻢ‪ ،‬ﻓﺄﺧﺬﻫﺎ ﺍﻟﻜﺮﺩﻱ ﻓﺠﻌﻞ ﻳﻀﺤﻚ‪ ،‬ﻓﺘﻌﺠﺐ ﺍﻟﺮﺍﺳﱯ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﻀﺤﻚ ﻭﻣﺎ‬
‫ﺟﺮﻯ ﻣﺎ ﻳﻮﺟﺒﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺧﱪ ﻛﺎﻥ ﱄ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺷﻲﺀ ﻇﺮﻳﻒ ﺫﻛﺮﺗﻪ ﳌﺎ ﺭﺃﻳﺖ ﻫﺬﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ‬
‫ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻳﺎﻡ ﻗﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻗﺪ ﺍﺟﺘﺰﺕ ﰲ ﺍﶈﺠﺔ ﺍﻟﻔﻼﻧﻴﺔ ﰲ ﺍﳉﺒﻞ ﺍﻟﻔﻼﱐ ﻭﺃﻧﺎ ﻭﺣﺪﻱ ﰲ ﻃﻠﺐ ﻣﻦ‬
‫ﺁﺧﺬ ﺛﻴﺎﺑﻪ‪ ،‬ﻓﺎﺳﺘﻘﺒﻠﲏ ﺭﺟﻞ ﻭﺣﺪﻩ‪ ،‬ﻓﺎﻋﺘﺮﺿﺘﻪ ﻭﺻﺤﻦ ﻋﻠﻴﻪ ﻓﺎﺳﺘﺴﻠﻢ ﺇﱄ ﻭﻭﻗﻒ‪ ،‬ﻓﺄﺧﺬﺕ ﻣﺎ ﻛﺎﻥ ﻣﻌﻪ‬
‫ﻭﻃﺎﻟﺒﺘﻪ ﺃﻥ ﻳﺘﻌﺮﻯ ﻓﻔﻌﻞ ﻭﻣﻀﻰ ﻟﻴﻨﺼﺮﻑ‪ ،‬ﻓﺨﻔﺖ ﺃﻥ ﻳﻠﻘﺎﻩ ﰲ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﻳﺴﺘﻔﺰﻩ ﻋﻠﻲ ﻓﺄﻃﻠﺐ ﻭﺃﻧﺎ ﻭﺣﺪﻱ‬
‫ﻓﺄﻭﺧﺬ‪ ،‬ﻓﻘﺒﻀﺖ ﻋﻠﻴﻪ ﻭﻋﻠﻮﺗﻪ ﺑﺎﻟﺴﻴﻒ ﻷﻗﺘﻠﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻫﺬﺍ ﺃﻱ ﺷﻲ ٍﺀ ﺑﻴﲏ ﻭﺑﻴﻨﻚ؟ ﺃﺧﺬﺕ ﺛﻴﺎﰊ ﻭﻻ ﻓﺎﺋﺪﺓ‬
‫ﻟﻚ ﰲ ﻗﺘﻠﻲ‪ ،‬ﻓﻜﺘﻔﺘﻪ ﻭﱂ ﺃﻟﺘﻔﺖ ﺇﱃ ﻗﻮﻟﻪ‪ ،‬ﻭﺃﻗﺒﻠﺖ ﺃﻗﻨﻌﻪ ﺑﺎﻟﺴﻴﻒ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﻛﺄﻧﻪ ﻳﻄﻠﺐ ﺷﻴﺌﹰﺎ ﻓﺮﺃﻯ ﺣﺠﻠ ﹰﺔ ﻗﺎﺋﻤﹰﺔ‬
‫ﻋﻠﻰ ﺍﳉﺒﻞ ﻓﺼﺎﺡ‪ :‬ﻳﺎ ﺣﺠﻠﺔ ﺍﺷﻬﺪﻱ ﱄ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺃﱐ ﺃﻗﺘﻞ ﻣﻈﻠﻮﻣﺎﹰ‪ ،‬ﻓﻤﺎ ﺯﻟﺖ ﺃﺿﺮﺑﻪ ﺣﱴ ﻗﺘﻠﺘﻪ‪ ،‬ﻭﺳﺮﺕ‬
‫ﻓﻤﺎ ﺫﻃﺮﺕ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﱴ ﺭﺃﻳﺖ ﻫﺬﻩ ﺍﳊﺠﻠﺔ‪ ،‬ﻓﺬﻛﺮﺕ ﲪﺎﻗﺔ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻓﻀﺤﻜﺖ‪ ،‬ﻓﺎﻧﻘﻠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺮﺍﺳﱯ ﰲ ﺭﺃﺳﻪ ﺣﺮﺩ ﻭﻗﺎﻝ‪ :‬ﻻ ﺟﺮﻡ ﻭﺍﷲ ﺇﻥ ﺷﻬﺎﺩﺓ ﺍﳊﺠﻠﺔ ﻋﻠﻴﻚ ﻻ ﺗﻀﻴﻊ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﺎ‬
‫ﺁﻣﻨﺘﻚ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻚ ﻣﻦ ﺇﻓﺴﺎﺩ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻓﺎﻣﺎ ﺍﻟﺪﻣﺎﺀ ﻓﻤﻌﺎﺫ ﺍﷲ ﺃﻥ ﺃﺳﻘﻄﻬﺎ ﻋﻨﻚ ﻳﺎﺑﻦ ﺍﻟﻔﺎﻋﻠﺔ‬
 ‫ﺑﺎﻷﻣﺎﻥ‪ ،‬ﻭﻗﺪ ﺃﺟﺮﻯ ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻧﻚ ﺍﻹﻗﺮﺍﺭ ﻋﻨﺪﻱ‪ .‬ﻳﺎ ﻏﻠﻤﺎﻥ ﺍﺿﺮﺑﻮﺍ ﻋﻨﻘﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺒﺎﺩﺭ ﺍﻟﻐﻠﻤﺎﻥ ﺇﻟﻴﻪ‬
‫ﺑﺴﻴﻮﻓﻬﻢ ﳜﺒﻄﻮﻧﻪ ﺣﱴ ﺗﺪﺣﺮﺝ ﺭﺃﺳﻪ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ ﻭﺟﺮﺕ ﺟﺜﺘﻪ‪ ،‬ﻭﻣﻀﻰ ﺍﻟﺮﺍﺳﱯ ﺣﱴ ﺃﰎ ﻏﺪﺍﺀﻩ‪.‬‬
‫ﻗﺎﻝ ﻗﺎﻝ ﺃﺑﻮ ﻋﻠ ﹴﻲ‪ :‬ﺣﻀﺮﺕ ﺃﺑﺎ ﳏﻤ ٍﺪ ﰲ ﻭﺯﺍﺭﺗﻪ‪ ،‬ﻭﻗﺪ ﺩﻓﻊ ﺇﻟﻴﻪ ﺷﺎﻋﺮ ﺭﻗﻌﺔ ﺻﻐﲑﺓ ﻓﻘﺮﺃﻫﺎ ﻭﺿﺤﻚ ﻭﺃﻣﺮ ﻟﻪ‬
‫ﺑﺄﻟﻒ ﺩﺭﻫﻢﹴ‪ ،‬ﻭﻃﺮﺡ ﺍﻟﺮﻗﻌﺔ ﻓﻘﺮﺃﻬﺗﺎ ﻭﺇﺫﺍ ﻓﻴﻬﺎ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺇﻟﻴﻪ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ ‪ ...‬ﻗﺪ ﻣﺲ ﺣﺎﻝ ﻋﺒﻴﺪﻙ ﺍﻟﻀﺮ‬
‫ﻻ ﺗﺘﺮﻛﻦ ﺍﻟﺪﻫﺮ ﻳﻈﻠﻤﲏ ‪ ...‬ﻣﺎ ﺩﺍﻡ ﻳﻘﺒﻞ ﻗﻮﻟﻚ ﺍﻟﺪﻫﺮ‬

‫ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﻼ ﹴﻝ ﺍﻟﺼﺎﺑﺊ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﳏﻤ ٍﺪ ﳜﺎﻃﺐ ﺑﺎﻷﺳﺘﺎﺫﻳﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠ ﹴﻲ‪ :‬ﻛﻨﺖ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲬﺴﲔ‬
‫ﻭﺛﻼﲦﺎﺋ ٍﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻓﺤﻀﺮ ﺃﻭﻝ ﻳﻮ ﹴﻡ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﺎﺻﻄﺤﺒﺖ ﺃﻧﺎ ﻭﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺃﰊ ﻋﻠ ﹴﻲ‬
‫ﺍﳊﺴﲔ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﻜﺎﺗﺐ ﰲ ﺩﺍﺭ ﺃﰊ ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻟﻨﻬﻨﺌﻪ ﺑﺎﻟﺸﻬﺮ ﻋﻨﺪ ﻧﻮﺟﻪ ﺃﺑﻴﻪ‬
‫ﺇﱃ ﻋﻤﺎﻥ‪ ،‬ﻭﺑﻠﻎ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺇﱃ ﻣﻮﺿ ﹴﻊ ﻣﻦ ﺃﻬﻧﺎﺭ ﺍﻟﺒﺼﺮﺓ ﻳﻌﺮﻑ ﺑﻌﻠﻴﺎﺑﺎﺫ‪ ،‬ﻓﻔﺘﺮﺕ ﻧﻴﺘﻪ ﻋﻦ ﺍﳋﺮﻭﺝ ﺇﱃ ﻋﻤﺎﻥ‪،‬‬
‫ﻭﺍﺳﺘﻮﺣﺶ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻣﻨﻪ ﻭﻓﺴﺪ ﺭﺃﻳﻪ ﻓﻴﻪ‪ ،‬ﻭﺍﻋﺘﻞ ﺍﳌﻬﻠﱯ ﻫﻨﺎﻙ‪ ،‬ﰒ ﺃﻣﺮﻩ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺑﺎﻟﺮﺟﻮﻉ ﻣﻦ ﻋﻠﻴﺎﺑﺎﺫ‪،‬‬
‫ﻒ ﺑﺄﻧﻪ ﻳﻘﺒﺾ ﻋﻠﻴﻪ ﺇﺫﺍ ﺣﺼﻞ ﺑﻮﺍﺳﻂ ﺃﻭ ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﺇﱃ‬ ‫ﻭﺃﻻ ﻳﺘﺠﺎﻭﺯﻩ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﺪﺕ ﻋﻠﺘﻪ ﻭﺍﻟﻨﺎﺱ ﺑﲔ ﻣﺮﺟ ٍ‬
‫ﺑﻐﺪﺍﺩ‪ ،‬ﻭﻗﻮﻡ ﻳﺮﺟﻔﻮﻥ ﺑﻮﻓﺎﺗﻪ‪ ،‬ﻭﺧﻠﻴﻔﺘﻪ ﺇﺫ ﺫﺍﻙ ﻋﻠﻰ ﺍﻟﻮﺯﺍﺭﺓ ﺑﺒﻐﺪﺍﺩ‪ :‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻔﺮﺝ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﻓﺠﺌﻨﺎ ﺇﱃ ﺃﰊ ﺍﻟﻐﻨﺎﺋﻢ‪ ،‬ﻭﺩﺧﻠﻨﺎ ﺇﻟﻴﻪ ﻭﻫﻮ ﺟﺎﻟﺲ ﰲ ﻋﺮﺿﻲ ﺩﺍﺭﻩ‬
‫ﺍﻟﱵ ﻛﺎﻧﺖ ﻷﺑﻴﻪ ﻋﻠﻰ ﺩﺣﻠﺔ ﻋﻠﻰ ﺍﻟﺼﺮﺍﺓ ﻋﻨﺪ ﺷﺒﺎﻙ ﻋﻠﻰ ﺩﺟﻠﺔ‪ ،‬ﻭﻫﻮ ﰲ ﺩﺳﺖ ﻛﺒﲑ ﻋﺎ ﹴﻝ ﺟﺎﻟﺲ ﻭﺑﲔ ﻳﺪﻳﻪ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻃﺒﻘﺎﻬﺗﻢ‪ ،‬ﻓﻬﻨﺄﻧﺎﻩ ﺑﺎﻟﺸﻬﺮ ﻭﺟﻠﺴﻨﺎ‪ ،‬ﻭﻫﻮ ﺇﺫﺍ ﺫﺍﻙ ﺻﱯ ﻏﲑ ﺑﺎﻟﻎ ﺇﻻ ﺃﻧﻪ ﳏﺼﻞ‪ ،‬ﻓﻠﻢ ﻳﻠﺒﺚ ﺃﻥ ﺟﺎﺀﻩ‬
‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻭﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻓﺪﺧﻼ ﺇﻟﻴﻪ ﻭﻫﻨﺂﻩ ﺑﺎﻟﺸﻬﺮ‪ ،‬ﻓﺄﺟﻠﺲ ﺃﺣﺪﳘﺎ ﻋﻦ ﳝﻴﻨﻪ ﻭﺍﻵﺧﺮ ﻋﻦ ﻳﺴﺎﺭﻩ ﻋﻠﻰ ﻃﺮﻑ‬
‫ﺩﺳﺘﻪ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻓﻴﻪ ﻓﻀﻠﺔ ﺍﳌﺨﺎﺩ ﺇﱃ ﺍﻟﺪﺳﺖ‪ ،‬ﻣﺎ ﲢﺮﻙ ﻷﺣﺪﳘﺎ ﻭﻻ ﺍﻧﺰﻋﺞ ﻭﻻ ﺷﺎﺭﻛﺎﻩ ﰲ ﺍﻟﺪﺳﺖ‪،‬‬
‫ﻭﺃﺧﺬﺍ ﻣﻌﻪ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺯﺍﺩﺕ ﻣﻄﺎﻭﻟﺘﻬﻤﺎ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻳﺴﺘﺪﻋﻲ ﺧﺎﺩﻡ ﺍﳊﺮﻡ ﻓﻴﺴﺎﺭﻩ ﻓﻴﻤﻀﻲ ﻭﻳﻌﻮﺩ‬
‫ﻭﳜﺎﻃﺒﻪ ﺳﺮﺍﹰ‪ ،‬ﺇﱃ ﺃﻥ ﺟﺎﺀﻩ ﺑﻌﺪ ﺳﺎﻋٍﺔ ﻓﺴﺎﺭﻩ ﻓﻨﻬﺾ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﺇﱃ ﺃﻳﻦ ﻳﺎ ﺳﻴﺪﻱ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻫﻨﺊ ﻣﻦ‬
‫ﳚﺐ ﻬﺗﻨﺌﺘﻪ ﻭﺍﻋﻮﺩ ﺇﻟﻴﻚ‪ ،‬ﻓﻜﻦ ﻣﻜﺎﻧﻚ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺯﻭﺝ ﺯﻳﻨﺔ ﺍﺑﻨﺔ ﺃﺧﺖ ﺃﰊ ﺍﻟﻐﻨﺎﺋﻢ ﻣﻦ ﺃﺑﻴﻪ ﻭﺃﻣﻪ ﲡﲏ‪،‬‬
‫ﻼ ﻭﻗﻊ ﺍﻟﺼﺮﺍﺥ ﻭﺗﺒﺎﺩﺭ ﺍﳋﺪﻡ ﻭﺍﻟﻐﻠﻤﺎﻥ‪ ،‬ﻭﺩﻋﻲ ﺍﻟﺼﱯ ﻭﻛﺎﻥ ﻳﺘﻮﻗﻊ ﺃﻥ ﻳﺮﺩ ﻋﻠﻴﻪ ﺧﱪ‬ ‫ﻓﺤﲔ ﺩﺧﻞ ﻭﺍﻃﻤﺄﻥ ﻗﻠﻴ ﹰ‬
‫ﻣﻮﺕ ﺃﺑﻴﻪ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺸﺪﺓ ﻋﻠﺘﻪ‪ ،‬ﻓﻘﺎﻡ ﻓﺄﻣﺴﻜﻪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻭﻗﺎﻝ‪ :‬ﺍﺟﻠﺲ ‪ -‬ﻭﻗﺒﺾ ﻋﻠﻴﻪ ‪ -‬ﻭﺧﺮﺝ ﺃﺑﻮ‬
‫ﺍﻟﻔﻀﻞ ﻭﻗﺪ ﻗﺒﺾ ﻋﻠﻰ ﲡﲏ ﺃﻡ ﺍﻟﺼﱯ ﻭﻭﻛﻞ ﻬﺑﺎ ﺧﺪﻣﹰﺎ ﻭﺧﺘﻢ ﺍﻷﺑﻮﺍﺏ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻠﺼﱯ‪ :‬ﻗﻢ ﻳﺎ ﺃﺑﺎ ﺍﻟﻐﻨﺎﺋﻢ ﺇﱃ‬
‫ﻣﻮﻻﻧﺎ ‪ -‬ﻳﻌﲏ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ‪ -‬ﻓﻘﺪ ﻃﻠﺒﻚ‪ ،‬ﻭﻗﺪ ﻣﺎﺕ ﺃﺑﻮﻙ‪ ،‬ﻓﺒﻜﻰ ﺍﻟﺼﱯ ﻭﺳﻌﻰ ﺇﻟﻴﻪ ﻭﻋﻠﻖ ﺑﺪﺭﺍﻋﺘﻪ ﻭﻗﺎﻝ‪ :‬ﻳﺎ‬
‫ﻋﻢ ﺍﷲ ﺍﷲ ﰲ ‪ -‬ﻳﻜﺮﺭﻫﺎ ‪ -‬ﻓﻀﻤﻪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﻟﻴﻪ ﻭﺍﺳﺘﻌﱪﻩ ﻭﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻚ ﺑﺄﺱ ﻭﻻ ﺧﻮﻑ‪ ،‬ﻭﺍﳓﺪﺭﻭﺍ‬
‫ﺇﱃ ﺯﺑﺎﺯﻬﺑﻢ‪ ،‬ﻓﺠﻠﺲ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﰲ ﺯﺑﺰﺑﻪ‪ ،‬ﻭﺟﻠﺲ ﺃﺑﻮ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﰲ ﺯﺑﺰﺑﻪ ﻭﺃﺟﻠﺲ ﺍﻟﻐﻼﻡ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﺃﺻﻌﺪﺕ‬
‫ﺍﻟﺰﺑﺎﺯﺏ ﺗﺮﻳﺪ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺑﺒﺎﺏ ﺍﻟﺸﻤﺎﺳﻴﺔ‪.‬‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻫﺎﺭﻭﻥ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻣﺜﻞ ﻫﺬﺍ ﻗﻂ ﻭﻻ ﲰﻌﺖ‪ ،‬ﻟﻌﻦ ﺍﷲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻟﻴﺲ ﺍﻟﺴﺎﻋﺔ ﻛﺎﻥ‬
‫ﻼ ﺣﻘﲑﺍﹰ‪ ،‬ﰒ ﺟﺮﻯ‬
‫ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﰲ ﺍﻟﺼﺪﺭ ﻣﻌﻈﻤﹰﺎ ﻭﺧﻠﻴﻔﺘﺎ ﺃﺑﻴﻪ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻣﺎ ﺍﻓﺘﺮﻗﺎ ﺣﱴ ﺻﺎﺭ ﺑﲔ ﺃﻳﺪﻳﻬﻤﺎ ﺫﻟﻴ ﹰ‬
 ‫ﻣﻦ ﺍﳌﺼﺎﺩﺭﺍﺕ ﻋﻠﻰ ﺃﻫﻠﻪ ﻭﺣﺎﺷﻴﺘﻪ ﻣﺎ ﱂ ﳚﺮ ﻋﻠﻰ ﺃﺣ ٍﺪ‪.‬‬
‫ﺡ ﺍﻟﻜﺎﺗﺐ‪ :‬ﻗﺎﻝ ﱄ ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻜﺮﺓ ﺍﳍﺎﴰﻲ ﻣﻦ ﻭﻟﺪ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﳏﻤﺪ ﺑﻦ ﻭﺷﺎ ﹴ‬
‫ﺍﳌﻬﺪﻱ‪:‬ﺧﺮﺟﺖ ﺇﱃ ﺍﻷﻫﻮﺍﺯ ﻗﺎﺻﺪﹰﺍ ﻟﻠﻮﺯﻳﺮ ﺃﰊ ﳏﻤ ٍﺪ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻣﺎﺩﺣﹰﺎ ﻟﻪ‪ ،‬ﻓﻠﻤﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ‬
‫ﺃﻧﺸﺪﺗﻪ‪:‬‬
‫ﻗﻔﻲ ﺣﻴﺚ ﺍﻧﺘﻬﻴﺖ ﻣﻦ ﺍﻟﺼﺪﻭﺩ ‪ ...‬ﻭﻻ ﺗﺘﻌﻤﺪﻱ ﻗﺘﻞ ﺍﻟﻌﻤﻴﺪ‬
‫ﻓﻘﺪ ﻭﻫﻮﺍﻙ ﺃﺟﻞ ﺣﻠﻔﻲ ‪ ...‬ﲪﻴﺖ ﻧﻈﲑﺗﻴﻚ ﻣﻦ ﺍﳍﺠﻮﺩ‬
‫ﻫﺠﺮﺕ ﻣﻘﻴﻤ ﹰﺔ ﻭﻇﻌﻨﺖ ﻏﻀﱯ ‪ ...‬ﻓﺨﺮﺑﺖ ﺍﳊﺪﻳﺪ ﻋﻠﻰ ﺍﳊﺪﻳﺪ‬
‫ﻱ ‪ ...‬ﻳﻜﺮﳘﺎ ﻋﻠﻲ ﻓﺮﺍﻕ ﺟﻮﺩ‬‫ﻓﺮﺍﻕ ﻇﻌﻴﻨ ٍﺔ ﻭﻓﺮﺍﻕ ﺭﺃ ﹴ‬
‫ﺐ ‪ ...‬ﺻﺪﻭﺩ ﰲ ﺻﺪﻭ ٍﺩ ﰲ ﺻﺪﻭﺩ‬ ‫ﺛﻼﺙ ﻣﺎ ﺍﺟﺘﻤﻌﻦ ﻋﻠﻰ ﺍﺑﻦ ﺣ ﹴ‬
‫ﻗﺎﻝ ﻭﺍﻧﺼﺮﻓﺖ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ ﺍﺳﺘﺪﻋﺎﱐ ﻭﻗﺎﻝ‪ :‬ﺍﲰﻊ ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﺗﺎﱐ ﰲ ﻗﻤﻴﺺ ﺍﻟﻼﺫ ﳝﺸﻲ ‪ ...‬ﻋﺪﻭ ﱄ ﻳﻠﻘﺐ ﺑﺎﳊﺒﻴﺐ‬
‫ﺵ ﺃﺗﻴﺖ ﻭﻻ ﺭﻗﻴﺐ؟‬
‫ﻓﻘﻠﺖ ﻟﻪ ﻓﺪﻳﺘﻚ ﻛﻴﻒ ﻫﺬﺍ ‪ ...‬ﺑﻼﻭﺍ ﹴ‬
‫ﻓﻘﺎﻝ ﺍﻟﺸﻤﺲ ﺃﻫﺪﺕ ﱄ ﻗﻤﻴﺼﹰﺎ ‪ ...‬ﺭﻗﻴﻖ ﺍﳉﺴﻢ ﻣﻦ ﺷﻔﻖ ﺍﻟﻐﺮﻭﺏ‬
‫ﺐ ﻣﻦ ﻗﺮﻳﺐ‬
‫ﻓﺜﻮﰊ ﻭﺍﳌﺪﺍﻡ ﻭﻟﻮﻥ ﺧﺪﻱ ‪ ...‬ﻗﺮﻳﺐ ﻣﻦ ﻗﺮﻳ ﹴ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪﺑﻦ ﺃﰊ ﺍﻟﺸﺨﺒﺎﺀ‬

‫ﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﺸﺨﺒﺎﺀ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻟﻌﺴﻘﻼﱐ ﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻋﻠﻲ ﺑﻦ ﺑﺴﺎ ﹴﻡ ﰲ‬
‫ﻼ ﲟﺼﺮ ﰲ ﺧﺰﺍﻧﺔ ﺍﻟﺒﻨﻮﺩ‪.‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺬﺧﲑﺓ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ ﻣﻌﺘﻘ ﹰ‬

‫ﻭﻛﺎﻥ ﻳﻠﻘﺐ ﺑﺎﺠﻤﻟﻴﺪ ﺫﻱ ﺍﻟﻔﻀﻴﻠﺘﲔ‪ ،‬ﺃﺣﺪ ﺍﻟﺒﻠﻐﺎﺀ ﺍﻟﻔﺼﺤﺎﺀ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻟﻪ ﺭﺳﺎﺋﻞ ﻣﺪﻭﻧﺔ ﻣﺸﻬﻮﺭﺓ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻥ‬
‫ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﻟﺒﻴﺴﺎﱐ ﻣﻨﻬﺎ ﻣﻨﻬﺎ ﺍﺳﺘﻤﺪ‪ ،‬ﻭﻬﺑﺎ ﺍﻋﺘﺪ‪ ،‬ﻭﺃﻇﻨﻪ ﻛﺘﺐ ﰲ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‬
‫ﺕ ﺇﱃ ﺍﻟﻔﺴﺎﺳﲑﻱ‪ ،‬ﺇﻻ ﺃﻥ ﺃﻛﺜﺮ ﺭﺳﺎﺋﻠﻪ ﺃﺧﻮﺍﻧﻴﺎﺕ‪ ،‬ﻭﻣﺎ ﻛﺘﺒﻪ‬ ‫ﻟﻠﻤﺴﺘﻨﺼﺮ ﺻﺎﺣﺐ ﻣﺼﺮ‪ ،‬ﻷﻥ ﰲ ﺭﺳﺎﺋﻠﻪ ﺟﻮﺍﺑﺎ ٍ‬
‫ﻋﻦ ﻧﻔﺴﻪ ﺇﱃ ﺃﺻﺪﻗﺎﺋﻪ ﻭﻭﺯﺭﺍﺀ ﺃﻣﺮﺍﺀ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻫﺎ ﺍﻧﺎ ﺃﻛﻄﺘﺐ ﻣﻨﻬﺎ ﻣﺎ ﺳﻨﺢ ﻟﺘﻌﺮﻑ ﻗﺪﺭ ﺑﻀﺎﻋﺘﻪ‪ ،‬ﻭﻣﻐﺰﻯ‬
‫ﺻﻨﺎﻋﺘﻪ ﻧﻈﻤﹰﺎ ﻭﻧﺜﺮﹰﺍ‪ .‬ﻗﺎﻝ ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﺃﺧﺬﺕ ﳊﺎﻇﻲ ﻣﻦ ﺟﻨﺎ ﺧﺪﻳﻚ ‪ ...‬ﺃﺭﺵ ﺍﻟﺬﻱ ﻻﻗﻴﺖ ﻣﻦ ﻋﻴﻨﻴﻚ‬
‫ﻫﻴﻬﺎﺕ‪ ،‬ﺇﱐ ﻭﺯﻧﺖ ﲟﻬﺠﱵ ‪ ...‬ﻧﻈﺮﻱ ﺇﻟﻴﻚ ﻓﻘﺪ ﺭﲝﺖ ﻋﻠﻴﻚ‬
‫ﻏﻀﻲ ﺟﻔﻮﻧﻚ ﻭﺍﻧﻈﺮﻱ ﺗﺄﺛﲑ ﻣﺎ ‪ ...‬ﺻﻨﻌﺖ ﳊﺎﻇﻚ ﰲ ﺑﻨﺎﻥ ﻳﺪﻳﻚ‬
‫ﻭﻫﻮ ﻭﻳﻚ ﻧﻀﺢ ﺩﻣﻲ ﻭﻋﺰ ﻋﻠﻲ ﺃﻥ ‪ ...‬ﺃﻟﻘﺎﻙ ﰲ ﻋﺮﺽ ﺍﳋﻄﺎﺏ ﺑﻮﻳﻚ‬
‫ﻓﺴﻠﻜﺖ ﰲ ﻓﻴﺾ ﺍﻟﺪﻣﻮﻉ ﻣﺴﺎﻟﻜﹰﺎ ‪ ...‬ﻗﺼﺮﺕ ﻬﺑﺎ ﻳﺪ ﻋﺎﻣ ﹴﺮ ﻭﺳﻠﻴﻚ‬
‫ﺻﺎﻧﻮﻙ ﺑﺎﻟﺴﻤﺮ ﺍﻟﻠﺪﺍﻥ ﻭﺻﻨﺘﻬﻢ ‪ ...‬ﺑﻨﻮﺍﻇ ﹴﺮ ﻓﺤﻤﻴﺘﻬﻢ ﻭﲪﻮﻙ‬
‫ﻟﻮ ﻳﺸﻬﺮﻭﻥ ﺳﻴﻮﻑ ﳊﻈﻚ ﰲ ﺍﻟﻮﻏﻰ ‪ ...‬ﻻﺳﺘﻘﺮﺅﻭﺍ ﻓﻴﻬﺎ ﻗﻨﺎ ﺃﺑﻮﻳﻚ‬
 ‫ﻭﻗﺪ ﻛﺘﺐ ﺇﱃ ﺻﺪﻳ ﹴﻖ ﻟﻪ‪ :‬ﳌﺎ ﺣﺪﻳﺖ ﺭﻛﺎﺏ ﻣﻮﻻﻱ ﺃﺧﺬ ﺻﱪﻱ ﻣﻌﻪ‪ ،‬ﻭﺻﺤﺒﻪ ﻓﻠﱯ ﻭﺗﺒﻌﻪ‪:‬‬
‫ﻓﻌﺠﺒﺖ ﻣﻦ ﺟﺴ ﹴﻢ ﻣﻘﻴ ﹴﻢ ﺳﺎﺋ ﹴﺮ ‪ ...‬ﻛﻤﺴﲑ ﺑﻴﺖ ﺍﻟﺸﻌﺮ ﻭﻫﻮ ﻣﻘﻴﺪ‬
‫ﻭﺑﻘﻴﺖ ﺃﻗﺎﺳﻲ ﺃﻣﻮﺭﹰﺍ ﲣﻒ ﺍﳊﻠﻴﻢ‪ ،‬ﻭﺗﺮﻋﻲ ﺍﳍﺸﻴﻢ‪ ،‬ﺇﻥ ﺭﺟﻮﺕ ﻣﻨﻬﺎ ﻏﻔﻠﹰﺔ ﺍﻗﺘﺤﻤﺖ‪ ،‬ﻭﺇﻥ ﺭﻣﺖ ﻣﻨﻬﺎ ﻓﺮﺟﹰﺔ‬
‫ﺗﻀﺎﻳﻘﺖ ﻭﺍﻟﺘﺤﻤﺖ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻮﺣﺸﺔ ﻓﻘﺪ ﺍﺻﻄﺤﺒﺖ ﻣﻨﻬﺎ ﻛﺄﺳﹰﺎ ﻣﺘﺮﻋﺔﹰ‪ ،‬ﻭﲡﺮﻋﺖ ﻣﻦ ﺻﺎﻬﺑﺎ ﺃﻡ ﺟﺮﻋﺔﹰ‪ ،‬ﻭﺭﺃﻳﺖ‬
‫ﻓﺆﺍﺩﻱ ﺇﺫﺍ ﻣﺮ ﺫﻛﺮ ﻣﻮﻻﻱ‪ ،‬ﻳﻜﺎﺩ ﳜﺮﺝ ﻣﻦ ﺧﺪﺭﻩ‪ ،‬ﻭﻳﺮﻏﺐ ﰲ ﻣﻔﺎﺭﻗﺔ ﺻﺪﺭﻩ‪ ،‬ﺣﻨﻴﻨﹰﺎ ﳚﺪﺩﻩ ﺍﻟﺴﻤﺎﻉ‪،‬‬
‫ﻭﺻﺪﻭﺩﹰﺍ ﻳﻨﺘﻔﺾ ﻣﻨﻪ ﺍﻷﺿﻼﻉ ﻭﺯﻓﺮ ﹰﺓ ﻳﺪﻣﻲ ﰲ ﻏﺮﺍﺭﻫﺎ‪ ،‬ﻭﻳﻄﻠﻊ ﰲ ﺍﻟﺘﺮﺍﺋﺐ ﺷﺮﺍﺭﻫﺎ‪:‬‬
‫ﺃﺩﺍﺭﻱ ﺷﺠﺎﻫﺎ ﻛﻲ ﲣﻠﻲ ﻣﻜﺎﻬﻧﺎ ‪ ...‬ﻭﻫﻴﻬﺎﺕ ﺃﻟﻘﺖ ﺭﺣﻠﻬﺎ ﻭﺍﻃﻤﺄﻧﺖ‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺃﻋﺎﱐ ﺑﻌﺪ ﻣﺴﲑﻩ ﻓﺄﺷﻴﺎﺀ‪ :‬ﻣﻨﻬﺎ ﻋﻴﺚ ﺍﻷﱂ ﻣﺮﺓﹰ‪ ،‬ﻭﺯﻭﺍﻝ ﺍﻻﺳﺘﻤﺘﺎﻉ ﲟﺎ ﻳﻌﺮﻓﻪ ﻣﻦ ﺗﻠﻚ ﺍﳌﺴﺮﺓ‪ ،‬ﻭﻣﻨﻬﺎ‬
‫ﺍﺿﻄﺮﺍﺭﻱ ﺇﱃ ﻛﺜﺮﺓ ﻣﻜﺎﺑﺮﺓ ﻣﻦ ﺃﻋﻠﻢ ﺩﺧﻞ ﺳﺮﺍﺋﺮﻩ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺑﺎﻃﻨﻪ ﻭﻇﺎﻫﺮﻩ‪ ،‬ﻭﺗﻜﻠﻒ ﺍﻟﻠﻘﺎﺀ ﻟﻪ ﺑﺼﻔﺤ ٍﺔ‬
‫ﻕ ﻏﲑ ﻣﺘﻮﻋﺮﺓٍ‪ ،‬ﻭﺍﷲ ﻳﻌﻠﻢ ﻧﻔﻮﺭ ﻃﺒﺎﻋﻲ ﳑﻦ ﺭﺁﻩ ﺃﻫﻞ ﺍﻷﺩﺏ ﻣﻦ ﺍﻷﺩﺏ ﻏﻔﻼﹰ‪ ،‬ﻭﻣﻦ ﺫﺧﺎﺋﺮﻩ‬ ‫ﻣﺴﺘﺒﺸﺮﺓٍ‪ ،‬ﻭﺃﺧﻼ ﹴ‬
‫ﻣﻘﻔﻼﹰ‪ ،‬ﻟﻜﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺗﻘﺘﻀﻲ ﺍﻋﺘﻤﺎﺩ ﻣﺎ ﺫﻛﺮﺕ ﻣﺎ ﺫﻛﺮﺕ ﻭﺗﻮﺟﺐ ﻗﺼﺪ ﻣﺎ ﺷﺮﺣﺖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺭﺩﹰﺍ ﻏﲑ‬
‫ﻼ ﻋﻠﻰ ﺍﻟﻌﲔ ﻭﺍﻟﻘﻠﺐ‪:‬‬‫ﻋﺬ ﺏﹴ‪ ،‬ﻭﺛﻘﻴ ﹰ‬
‫ﻭﻟﺮﲟﺎ ﺍﺑﺘﺴﻢ ﺍﻟﻔﱴ ﻭﻓﺆﺍﺩﻩ ‪ ...‬ﺷﺮﻕ ﺍﻟﻀﻠﻮﻉ ﺑﺮﻧ ٍﺔ ﻭﻋﻮﻳﻞ‬
‫ﲑ ﻣﻦ ﺍﻵﻣﺎﻝ‪ ،‬ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﺼﺒﺎﺑﺔ ﺍﻟﺒﺎﻗﻴﺔ ﻣﻦ ﺍﳊﺎﻝ‪ ،‬ﲜﻮﺍﺋﺢ ﻣﺼﺮﻳ ٍﺔ ﻭﺷﺎﻣﻴﺔٍ‪ ،‬ﻭﻓﻮﺍﺩﺡ ﺃﺭﺿﻴ ٍﺔ‬
‫ﻭﻣﻨﻬﺎ ﺍﻧﻌﻜﺎﺱ ﻛﺜ ﹴ‬
‫ﻼ ﺣﺴﻨﹰﺎ‪:‬‬‫ﻭﲰﺎﻭﻳﺔٍ‪ ،‬ﻭﻻ ﺃﺷﻜﻮ ﺑﻞ ﺃﺳﻠﻢ ﻟﻪ ﻣﺬﻋﻨﺎﹰ‪ ،‬ﻭﺃﺭﻯ ﻓﻌﻠﻪ ﻛﻴﻒ ﺗﺼﺮﻓﺖ ﺍﻷﺣﻮﺍﻝ ﲨﻴ ﹰ‬
‫ﻭﻣﻦ ﱂ ﻳﺴﻠﻢ ﻟﻠﻨﻮﺍﺋﺒﺄﺻﺒﺤﺖ ‪ ...‬ﺧﻼﺋﻘﻪ ﻃﺮﹰﺍ ﻋﻠﻴﻪ ﻧﻮﺍﺋﺒﺎ‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺴﺆﻭﻝ ﺃﻥ ﻳﻬﺐ ﱄ ﻣﻦ ﻗﺮﺏ ﻣﻮﻻﻱ ﻣﺎ ﻳﺄﺳﻮ ﻫﺬﻩ ﺍﻟﻜﻠﻮﻡ‪ ،‬ﻭﳚﺪﺩﻣﻦ ﺍﳌﺴﺮﺓ ﻋﺎﰱ ﺍﻟﺮﺳﻮﻡ‪،‬‬
‫ﻓﺠﻤﻴﻊ ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻨﻮﺍﺋﺐ ﺍﻟﻜﻮﺍﺭﺙ‪ ،‬ﺇﺫﺍ ﻗﺮﺑﺖ ﺍﳋﻄﻮﺓ‪ ،‬ﻭﺍﺳﺘﺠﻴﻴﺖ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﲤﺴﻲ ﻏﲑ‬
‫ﻣﺬﻛﻮﺭﺓٍ‪ ،‬ﻭﲜﻨﺎﺡ ﺍﻟﺘﺠﺎﻭﺯ ﻣﻜﻔﻮﺭ ﹰﺓ‪.‬‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺃﰊ ﺍﻟﻔﺮﺝ ﺍﳌﻮﻓﻘﻲ ﺟﻮﺍﺑﹰﺎ ﻋﻦ ﺭﻗﻌ ٍﺔ‪ :‬ﻭﺻﻠﺖ ﺭﻗﻌﺔ ﻣﻮﻻﻱ ﻭﺍﻟﺼﺒﺢ ﻗﺪ ﺳﻞ ﻋﻠﻰ ﺍﻷﻓﻖ ﻣﻘﻀﺒﻪ‪،‬‬
‫ﻭﺃﺯﺍﻝ ﺑﺄﻧﻮﺍﺭ ﺍﻟﻐﺰﺍﻟﺔ ﻏﻴﻬﺒﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺑﺸﻬﺎﺩﺓ ﺍﷲ ﺻﺒﺢ ﺍﻵﺩﺍﺏ ﻭﻬﻧﺎﺭﻫﺎ‪ ،‬ﻭﲦﺎﺭ ﺍﻟﺒﻼﻏﺔ ﻭﺃﺯﻫﺎﺭﻫﺎ‪ ،‬ﻗﺪ ﺗﻮﺷﺤﺖ‬
‫ﺏ ﻣﻦ ﺍﻟﻔﻀﻞ ﺗﻘﺼﺮ ﻗﺎﺻﻴﺔ ﺍﳌﺪﻯ‪ ،‬ﻭﳚﺮﻱ ﺑﻪ ﰲ ﻣﻀﻤﺎﺭ ﺍﻷﺩﺏ ﻣﻔﺮﺩﹰﺍ‪:‬‬ ‫ﺑﻀﺮﻭ ﹴ‬
‫ﻓﻜﺎﻥ ﺭﻭﺽ ﺍﳊﺴﻦ ﺗﻨﺜﺮﻩ ﺍﻟﺼﺒﺎ ‪ ...‬ﻓﺄﻃﻠﺖ ﻣﻦ ﻗﺮﻃﺎﺳﻬﺎ ﺃﺗﺼﻔﺢ‬
‫ﻓﺄﻣﺎ ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﻣﻦ ﻭﺻﻔﻲ‪ ،‬ﻓﻘﺪ ﺻﺎﺭﺕ ﺣﻀﺮﺗﻪ ﺍﻟﺴﺎﻣﻴﺔ ﺗﺘﺴﻤﺢ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺬﻟﻚ ﻣﻊ ﻣﻨﺎﻗﺸﺘﻬﺎ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﺍﻬﻧﺎ ﻻ ﺗﻮﻗﻊ ﺃﻟﻔﺎﻇﻬﺎ ﺇﻻ ﻣﻮﺍﻗﻊ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﻗﺪ ﻬﺑﺮﺟﺖ ﻋﻠﻴﻬﺎ ﻓﻠﺘﺮﺍﺟﻊ ﻧﻘﺪﻫﺎ ﲡﺪﱐ ﻻ‬
‫ﺃﺳﺘﺤﻖ ﻣﻦ ﺫﻟﻚ ﺍﻹﺳﻬﺎﺏ ﻓﺼﻼﹰ‪ ،‬ﻭﻻ ﺃﻋﺪ ﻟﻜﻠﻤ ٍﺔ ﻭﺍﺣﺪ ٍﺓ ﻣﻨﻪ ﺃﻫﻼﹰ‪ ،‬ﻭﺑﺎﳉﻤﻠﺔ ﻓﺎﷲ ﻳﻨﻬﻀﲏ ﺑﺸﻜﺮ ﻫﺬﺍ ﺍﻹﻧﻌﺎﻡ‬
‫ﺍﻟﺬﻱ ﻳﻘﻒ ﻋﻨﺪﻩ ﺍﻟﺜﻨﺎ‪ ،‬ﻭﻳﻀﻠﻊ‪ ،‬ﻭﳛﺼﺮ ﺩﻭﻧﻪ ﺍﳋﻄﻴﺐ ﺍﳌﺼﻘﻊ‪:‬‬
‫ﻫﻴﻬﺎﺕ ﺗﻌﻴﻲ ﺍﻟﺸﻤﺲ ﻛﻞ ﻣﺮﺍﻣ ﹴﻖ ‪ ...‬ﻭﻳﻌﻮﻕ ﺩﻭﻥ ﻣﻨﺎﳍﺎ ﺍﻟﻌﻴﻮﻕ‬

‫ﻭﺍﻣﺎ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﺃﻭﺩﻋﻪ ﺍﻟﺮﻗﻌﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ ﻗﻮﻟﻪ‪ " :‬ﻓﺄﻣﺎ ﻓﻼﻥ ﻓﻴﺤﻞ ﰲ ﻗﻮﻣﻪ‪ ،‬ﻭﻳﻔﺮﺡ ﺑﺎﻟﻀﻴﻮﻑ ﻓﺮﺡ ﺣﻨﻴﻔﺔ‬
‫ﺑﺎﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻗﺪﻭﺭﻩ ﻋﻤﺎﺭﻳﺔ‪ ،‬ﻭﻋﻄﺴﺎﺕ ﺟﻮﺍﺭﻳﻪ ﺃﺳﺪﻳﺔ‪ ،‬ﻭﻳﻬﻮﻳﻦ ﻟﻮ ﺧﻠﻖ ﺍﻟﺮﺟﺎﻝ ﺧﻠﻖ ﺍﻟﻀﺒﺎﺏ‪ ،‬ﻳﺘﻀﻮﻋﻦ‬
 ‫ﺍﻟﻨﺸﺮ ﺍﻟﻌﺒﻘﺴﻲ‪ ،‬ﻭﻳﺮﺿﻌﻦ ﻣﺮﺍﺿﻊ ﺛﻌﺎﻟﺔ ﺍﺠﻤﻟﺎﺷﻌﻲ " ﻭﻣﺎ ﺃﻣﺮﺕ ﺣﻀﺮﺗﻪ ﺍﻟﺴﺎﻣﻴﺔ ﻣﻦ ﺫﻛﺮ ﻣﺎ ﻋﻨﺪﻱ ﻓﻴﻪ ﻓﻘﺪ‬
‫ﺗﺄﻣﻠﺘﻪ ﻃﻮﻳﻼﹰ‪ ،‬ﻭﻋﺜﺮ ﺍﳋﺎﺩﻡ ﻓﻴﻪ ﲟﺎ ﺃﻧﺎ ﺫﺍﻛﺮﻩ‪ ،‬ﺭﻏﺒﹰﺎ ﰲ ﺍﻟﺮﺿﺎ ﲟﺎ ﺑﻠﻐﺖ ﺇﻟﻴﻪ ﺍﳌﻘﺪﺭﺓ‪ ،‬ﻭﲡﻠﻴﻞ ﺫﻟﻚ ﺑﺴﺠﻮﻑ‬
‫ﺍﻟﺼﻔﺢ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ‪ " :‬ﻳﻔﺮﺡ ﺑﺎﻟﻀﻴﻮﻑ ﻓﺮﺡ ﺣﻨﻴﻔﺔ ﺑﺎﺑﻦ ﺍﻟﻮﻟﻴﺪ " ﻓﻴﻘﻊ ﱄ ﺃﻧﻪ ﺃﺭﺍﺩ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﳌﺨﺰﻭﻣﻲ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ‬
‫ﻣﺴﻴﻠﻤﺔ ﺍﳊﻨﻔﻲ ﻛﺎﻥ ﻗﺪ ﺗﻨﺒﺄ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﺣﺪﻳﺜﻪ ﺍﳌﺸﻬﻮﺭ ‪ -‬ﻓﺒﻌﺚ ﺇﻟﻴﻪ ﺃﺑﻮ ﺑﻜ ﹴﺮ‬
‫ﻒ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻔﺘﺢ ﺍﻟﻴﻤﺎﻣﺔ ﻭﻗﺘﻞ ﻣﺴﻴﻠﻤﺔ‬ ‫ﺶ ﻛﺜﻴ ٍ‬ ‫‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﳌﻘﺪﻡ ﺫﻛﺮﻩ ﰲ ﺟﻴ ﹴ‬
‫ﻭﺃﺑﺎﺩ ﲨﺎﻋﹰﺔ ﻛﺜﲑ ﹰﺓ ﻣﻦ ﺑﲏ ﺣﻨﻴﻔﺔ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ " ﻗﺪﻭﺭﻩ ﻋﻤﺎﺭﻳﺔ " ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﻣﺎ ﻛﺎﻥ ﻣﺒﻨﻴﹰﺎ ﻋﻠﻰ ﺍﻟﺬﻡ‬
‫ﲎ ﳚﺐ ﲪﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﳒﺪ ﻣﺎ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺇﻻ ﻗﻮﻝ ﺍﻟﻔﺮﺯﺩﻕ‪:‬‬ ‫ﻭﺟﺐ ﺃﻥ ﻳﺘﻄﻠﺐ ﳍﺬﺍ ﺍﻟﺴﺒﺐ ﻣﻌ ً‬
‫ﻟﻮ ﺃﻥ ﻗﺪﺭﹰﺍ ﺑﻜﺖ ﻣﻦ ﻃﻮﻝ ﻣﺎ ﺣﺒﺴﺖ ‪ ...‬ﻋﻦ ﺍﳊﻘﻮﻕ ﺑﻜﺖ ﻗﺪﺭ ﺍﺑﻦ ﻋﻤﺎﺭ‬
‫ﻣﺎ ﻣﺴﻬﺎ ﺩﺳﻢ ﻣﺬ ﻓﺾ ﻣﻌﺪﻬﻧﺎ ‪ ...‬ﻭﻻ ﺭﺃﺕ ﺑﻌﺪ ﻧﺎﺭ ﺍﻟﻴﻘﲔ ﻣﻦ ﻧﺎﺭ‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ " :‬ﻋﻄﺴﺎﺕ ﺟﻮﺍﺭﻳﻪ ﺃﺳﺪﻳﺔ " ﻓﻴﻘﻮﻯ ﻭﳘﻲ ﺃﻧﻪ ﺃﺭﺍﺩ ﻗﻮﻝ ﺍﻷﻭﻝ ﰲ ﻫﺠﺎﺋﻪ‪:‬‬
‫ﺇﺫﺍ ﺃﺳﺪﻳﺔ ﻋﻄﺴﺖ ﻓﻨﻜﻬﺎ ‪ ...‬ﻓﺈﻥ ﻋﻄﺎﺳﻬﺎ ﻃﺮﻕ ﺍﻟﻮﺩﺍﻕ‬
‫ﻭﺍﻣﺎ ﻗﻮﻟﻪ‪ " :‬ﻳﻬﻮﻳﻦ ﻟﻮ ﺧﻠﻖ ﺍﻟﺮﺟﻞ ﺧﻠﻖ ﺍﻟﻀﺒﺎﺏ ﻓﺈﻥ ﺍﳉﺎﺣﻆ ﺫﻛﺮ ﰲ ﻛﺘﺎﺏ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﺃﻥ ﻟﻠﻀﺐ ﺃﻳﺮﻳﻦ‬
‫ﻭﻟﻠﻀﺒﺔ ﺣﺮﻳﻦ‪ ،‬ﻭﺣﻜﻰ ﺃﻥ ﺃﻳﺮ ﺍﻟﻀﺐ ﺃﺻﻠﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﳕﺎ ﺗﻔﺮﻕ ﻓﻴﺼﲑ ﺃﻋﻼﻩ ﺍﺛﻨﲔ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺑﻘﻮﻝ ﺍﻟﻔﺮﺯﺩﻕ‪:‬‬
‫ﺭﻋﲔ ﺍﻟﺪﺑﺎ ﻭﺍﻟﺒﻘﻞ ﺣﱴ ﻛﺄﳕﺎ ‪ ...‬ﻛﺴﺎﻫﻦ ﺳﻠﻄﺎﻥ ﺛﻴﺎﺏ ﻣﺮﺍﺟﻞ‬
‫ﻑ ﰲ ﺍﻟﺒﻼﺩ ﻭﻧﺎﻋ ﹴﻞ‬
‫ﺳﺒﺤﻞ ﻟﻪ ﻧﺰﻛﺎﻥ ﻛﺎﻧﺎ ﻓﻀﻴﻠﹰﺔ ‪ ...‬ﻋﻠﻰ ﻛﻞ ﺣﺎ ٍ‬
‫ﻭﺍﻟﻨﺰﻙ‪ :‬ﺍﺳﻢ ﺃﻳﺮ ﺍﻟﻀﺐ‪ .‬ﻭﺃﻧﺸﺪ ﺍﻷﺻﻤﻌﻲ ﻻﺑﻦ ﺩﺯﻣﺎﺀ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺧﺎﻟ ٍﺪ ﺍﻟﻨﻤﲑﻱ‪:‬‬
‫ﺗﻔﺮﻗﺘﻢ ﻻ ﺯﻟﺘﻢ ﻗﺮﻥ ﻭﺍﺣ ٍﺪ ‪ ...‬ﺗﻔﺮﻕ ﺃﻳﺮ ﺍﻟﻀﺐ ﻭﺍﻟﺼﻞ ﻭﺍﺣﺪ‬
‫ﺏ‪:‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻗﺎﻟﺖ ﺣﱮ ﺍﳌﺪﻧﻴﺔ ﳌﺎ ﻋﺬﳍﺎ ﺃﺑﻮﻫﺎ ﰲ ﺗﺰﻭﺟﻬﺎ ﺍﺑﻦ ﺃﻡ ﻛﻼ ﹴ‬
‫ﻭﺩﺩﺕ ﺑﺄﻧﻪ ﺿﺐ ﻭﺃﱐ ‪ ...‬ﺿﺒﻴﺒﺔ ﻛﺪﻳ ٍﺔ ﻭﺟﺪﺕ ﺧﻼﺀ‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ " ﻳﺘﻀﻮﻋﻦ ﺍﻟﻨﺸﺮ " ﻓﻤﻦ ﺃﻣﺜﺎﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻫﻮ ﺃﺧﺴﺮ ﺻﻔﻘﺔ ﻣﻦ ﺷﻴﺦ ﻣﻬ ﻮﹴ‪ ،‬ﻭﻫﻮ ﺑﻄﻦ ﻣﻦ ﻋﺒﺪ ﺍﻟﻘﻴﺲ‬
‫ﺑﻦ ﺃﻓﺼﻰ ﺑﻦ ﺩﻋﻤﻲ ﺑﻦ ﺟﺪﻳﻠﺔ ﺑﻦ ﺃﺳﺪ ﺑﻦ ﻧﺰﺍﺭ ﺑﻦ ﻣﻌﺪ ﺑﻦ ﻋﺪﻧﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺧﱪﻩ ﺃﻥ ﺇﻳﺎﺩﹰﺍ ﻛﺎﻧﺖ ﺃﻓﺴﻰ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻮﻓﺪ ﻭﺍﻓﺪﻫﻢ ﺇﱃ ﺍﳌﻮﺳﻢ ﺑﺴﻮﻕ ﻋﻜﺎﻅ ﻭﻣﻌﻪ ﺣﻠﺔ ﻧﻔﻴﺴﺔ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﻦ ﻳﺸﺘﺮﻱ ﻣﲏ‬
‫ﻣﺜﻠﺒﺔ ﻗﻮ ﹴﻡ ﻻ ﺗﻀﺮﻩ ﲝﻠﱵ ﻫﺬﻩ؟ ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺍﳌﻬﻮﻱ‪ :‬ﺃﻧﺎ ﺃﺷﺘﺮﻳﻬﺎ‪ .‬ﻓﻘﺎﻝ ﺍﻹﻳﺎﺩﻱ‪ :‬ﺃﺷﻬﺪﻛﻢ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﺮﺏ‬
‫ﺃﱐ ﻗﺪ ﺑﻌﺖ ﻓﺴﺎﺀ ﺇﻳﺎ ٍﺩ ﻟﻮﺍﻓﺪ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﲝﻠﱵ ﻫﺬﻩ‪ ،‬ﻭﺗﺼﺎﻓﺤﺎ ﻣﺘﺮﺍﺿﲔ ﻭﻗﺪ ﺷﻬﺪ ﻋﻠﻴﻬﻤﺎ ﺃﻫﻞ ﺍﳌﻮﺳﻢ‪،‬‬
‫ﻓﺼﺎﺭﺕ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﺃﻓﺴﻰ ﺍﻟﻌﺮﺏ‪ .‬ﻭﻗﻴﻞ ﻻﺑﻦ ﻣﻨﺎﺫ ﹴﺭ‪ :‬ﻛﻴﻒ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﻋﺒﺪ ﺍﻟﻘﻴﺲ؟ ﻓﻘﺎﻝ ﺷﻢ ﻭﻣﺮ‪:‬‬
‫ﻓﺈﻥ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﻣﻦ ﻟﺆﻣﻬﺎ ‪ ...‬ﺗﻔﺴﻮ ﻓﺴﺎ ًﺀ ﺭﳛﻪ ﺗﻌﺒﻖ‬
‫ﻣﻦ ﻛﺎﻥ ﻻ ﻳﺪﺭﻱ ﳍﺎ ﻣﻨﺰ ﹰﻻ ‪ ...‬ﻓﻘﻞ ﻟﻪ ﳝﺸﻲ ﻭﻳﺴﺘﻨﺸﻖ‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺃﻋﻄﺶ ﻣﻦ ﺛﻌﺎﻟﺔ ﺍﺠﻤﻟﺎﺷﻌﻲ‪ ،‬ﻓﻤﻦ ﺃﻣﺜﺎﻝ ﺍﻟﻌﺮﺏ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﻟﻜﻠﱯ ﻗﺎﻝ‪ :‬ﳘﺎ ﺭﺟﻼﻥ ﻣﻦ ﺑﲏ ﳎﺎﺷﻊ‬
‫ﻋﻄﺸﺎ ﻓﺎﻟﺘﻘﻢ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺃﻳﺮ ﺻﺎﺣﺒﻪ ﻳﺸﺮﺏ ﺑﻮﻟﻪ‪ ،‬ﻓﻠﻢ ﻳﻐﻦ ﻋﻨﻬﻤﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻣﺎﺗﺎ ﻋﻄﺸﹰﺎ ﻭﻭﺟﺪﺍ ﻋﻠﻰ ﺗﻠﻚ‬
 ‫ﺍﳊﺎﻝ‪ .‬ﻗﺎﻝ ﺟﺮﻳﺮ ﻳﻬﺠﻮ ﺑﲏ ﺩﺍﺭ ﹴﻡ‪:‬‬
‫ﺭﺿﻌﺘﻢ ﰒ ﺑﺎﻝ ﻋﻠﻰ ﳊﺎﻛﻢ ‪ ...‬ﺛﻌﺎﻟﺔ ﺣﲔ ﱂ ﳚﺪﺍ ﺍﻟﺸﺮﺍﺑﺎ‬
‫ﻫﺬﺍ ﻣﺎ ﻭﻗﻊ ﱄ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ ﺃﻛﻮﻥ ﻗﺪ ﺫﻫﺒﺖ ﺇﱃ ﻣﺎ ﻗﺼﺪﻩ ﻗﺎﺋﻠﻪ‪.‬‬
‫ﺕ ﻣﻀﲔ ﻣﻦ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﰲ ﺍﻟﻌﺸﺮ‬
‫ﻕ ﺍﻟﻐﺰﻱ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻟﺜﻤﺎﻥ ﺳﺎﻋﺎ ٍ‬‫ﻭﻣﻦ ﻛﻼﻣﻪ ﻳﻬﻨﺊ ﺑﻜﺴﺮ ﺃﺗﺴﺰ ﺑﻦ ﺃﻭ ﹴ‬
‫ﺍﻷﺧﲑﺓ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪:‬‬

‫" ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﲨﻌﻮﺍ ﻟﻜﻢ ﻓﺎﺧﺸﻮﻫﻢ ﻓﺰﺍﺩﻫﻢ ﺇﳝﺎﻧﺎﹰ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪.‬‬
‫ﻓﺎﻧﻘﻠﺒﻮﺍ ﺑﻨﻌﻤ ٍﺔ ﻣﻦ ﺍﷲ ﻭﻓﻀ ﹴﻞ ﱂ ﳝﺴﺴﻬﻢ ﺳﻮﺀ ﻭﺍﺗﺒﻌﻮﺍ ﺭﺿﻮﺍﻥ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺫﻭ ﻓﻀ ﹴﻞ ﻋﻈﻴ ﹴﻢ " ﻗﺪ ﺍﺭﺗﻔﻊ ﺍﳋﻼﻑ‬
‫ﺑﲔ ﺍﻟﻜﺎﻓﺔ ﺃﻥ ﺍﷲ ﺫﺧﺮ ﻟﻠﺪﻭﻟﺔ ﺍﻟﻔﺎﻃﻤﻴﺔ ‪ -‬ﺛﺒﺖ ﺍﷲ ﺃﺭﻛﺎﻬﻧﺎ‪ ،‬ﻣﻦ ﺍﳊﻀﺮﺓ ﺍﻟﻌﻠﻴﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺍﳉﻴﻮﺷﻴﺔ ‪ -‬ﺧﻠﺪ ﺍﷲ‬
‫ﺳﻠﻄﺎﻬﻧﺎ‪ ،‬ﻣﻦ ﲪﻰ ﺳﻮﺍﺩﻫﺎ‪ ،‬ﻭﻧﺼﺮ ﺃﻋﻼﻣﻬﺎ‪ ،‬ﻭﺿﻢ ﻧﺸﺮﻫﺎ‪ ،‬ﻭﺣﻔﻆ ﺳﺮﻳﺮﻫﺎ ﻭﻣﻨﱪﻫﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺍﻟﻌﺪﺍﺀ ﺍﻟﺬﻳﻦ‬
‫ﺍﺭﺗﻀﻌﻮﺍ ﺩﺭ ﺃﻧﻌﺎﻣﻬﺎ‪ ،‬ﻭﺗﻮﲰﻮﺍ ﺑﺸﺮﻑ ﺃﻳﺎﻣﻬﺎ‪ ،‬ﻓﻄﺮﺩﺕ ﻳﺪ ﺍﻻﺻﻄﻨﺎﻉ ﺇﻣﻼﻗﻬﻢ‪ ،‬ﻭﺃﺛﻘﻠﺖ ﻗﻼﺋﺪ ﺍﻹﺣﺴﺎﻥ‬
‫ﺃﻋﻨﺎﻗﻬﻢ‪ ،‬ﻓﺨﻔﺮﻭﺍ ﺫﻣﻢ ﺍﻟﻮﻻﺀ‪ ،‬ﻭﻛﻔﺮﻭﺍ ﺳﻮﺍﺑﻎ ﺍﻵﻻﺀ‪ ،‬ﻓﻔﺠﺄﻬﺗﻢ ﺍﳊﻮﺍﺩﺙ ﻣﻦ ﻛﻞ ﻃﺮﻳﻖﹴ‪ ،‬ﺯﻧﻌﺐ ﻬﺑﻢ ﻏﺮﺍﺏ‬
‫ﺍﻟﺸﺘﺎﺕ ﻭﺍﻟﺘﻔﺮﻳﻖ‪ ،‬ﻭﺍﺳﺘﺒﺎﺣﺘﻬﻢ ﻳﺪ ﺍﻟﺸﺪﺍﺋﺪ " ﻭﺍﺗﻰ ﺍﷲ ﺑﻨﻴﺎﻬﻧﻢ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ " ‪ ،‬ﻭﱂ ﺗﺰﻝ ﺍﻟﻨﻔﻮﺱ ﻣﻨﺬ ﻃﺮﻕ‬
‫ﺃﺗﺴﺰ ﺍﻟﻠﻌﲔ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺃﳒﻢ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺗﻌﺪﻯ ﺣﺪﻭﺩ ﺍﷲ ﻭﻛﻠﻤﺎﺗﻪ‪ ،‬ﻭﺗﻌﺮﺽ ﳌﺴﺎﺧﻄﺘﻪ ﻭﻧﻘﻤﺎﺗﻪ‪ .‬ﻋﺎﳌ ﹰﺔ‬
‫ﺑﺄﻥ ﺇﻣﻼﺀ ﺍﳊﻀﺮﺓ ﺍﻟﻌﻠﻴﺔ ‪ -‬ﻣﺪ ﺍﷲ ﻇﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺔ ‪ -‬ﱂ ﻳﻜﻦ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺭﺧﺼ ٍﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻭﻻ‬
‫ﺳﻜﻮ ٍﻥ ﺇﱃ ﻋﻮﺍﺭﺽ ﻣﻦ ﺍﻹﻏﻔﺎﻝ ﻭﺍﻹﳘﺎﻝ‪ ،‬ﺑﻞ ﻫﻮ ﺃﻣﺮ ﺭﻛﺐ ﻓﻴﻪ ﻣﱳ ﺍﻟﺘﺪﺑﲑ‪ ،‬ﻭﺟﺮﺕ ﲟﺜﻠﻪ ﺍﳌﻘﺎﺩﻳﺮ‪ ،‬ﻭﺍﺗﺒﻊ ﻓﻴﻪ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﻓﺄﻣﻠﻴﺖ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ‪ ،‬ﰒ ﺃﺧﺬﻬﺗﻢ ﻓﻜﻴﻒ ﻛﺎﻥ ﻧﻜﲑ " ﻭﺣﲔ ﺧﺪﻋﺘﻪ ﺍﳌﻄﺎﻣﻊ ﺍﳌﺮﺩﻳﺔ ﺇﱃ ﺍﻷﻋﻤﺎﻝ‬
‫ﻼ ﺍﻧﻔﺼﺎﻡ ﻋﺮﻭﺓ ﺍﷲ ﺍﳌﺘﻴﻨﺔ‪ ،‬ﻭﺃﻓﻮﻝ ﻣﺎ ﺗﻮﻗﺪ ﻣﻦ ﺷﺠﺮ ٍﺓ ﻣﺒﺎﺭﻛ ٍﺔ ﺯﻳﺘﻮﻧﺔٍ‪ ،‬ﺳﻜﻨﺖ ﺍﻟﻨﻔﻮﺱ ﺇﱃ ﺃﻥ‬
‫ﺍﻟﻘﺎﻫﺮﺓ ﻣﺆﻣ ﹰ‬
‫ﺍﳊﻀﺮﺓ ﺍﻟﻌﻠﻴﺔ ‪ -‬ﺛﺒﺖ ﺍﷲ ﳎﺪﻫﺎ ‪ -‬ﺳﺘﺠﺮﺩ ﻟﻪ ﻣﻦ ﻋﺰﻣﺎﻬﺗﺎ ﺍﳌﺎﺿﻴﺔ ﻣﺎ ﻳﻌﺠﻞ ﺩﻣﺎﺭﻩ‪ ،‬ﻭﺗﻨﺘﻀﻲ ﻟﻪ ﻣﻦ ﺁﺭﺍﺋﻬﺎ‬
‫ﺍﻟﻜﺎﻣﻠﺔ ﻣﺎ ﻳﻌﻔﻲ ﺁﺛﺎﺭﻩ‪ ،‬ﻭﺣﲔ ﺍﺻﻄﺪﻣﺖ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺗﻮﺍﻟﺖ ﺍﻷﻧﺒﺎﺀ ﺑﺎﻧﻜﺴﺎﺭ ﺍﻟﻠﻌﲔ‪ ،‬ﻭﻣﺎ ﻣﻨﺤﺘﻪ ﺍﳊﻀﺮﺓ ﻣﻦ‬
‫ﺍﻟﻨﺼﺮ ﺍﳌﺒﲔ‪ ،‬ﺣﱴ ﻬﻧﺒﺖ ﺍﻷﻣﻮﺍﻝ ﻭﲢﻜﻤﺖ ﺍﻟﺴﻴﻮﻑ ﲝﻜﻢ ﺍﻟﻘﺎﺩ ﺍﻟﻐﺎﻟﺐ‪ .‬ﻭﺃﻛﻠﺘﻬﻢ ﺍﳊﺮﺏ ﺃﻛﻞ ﺍﻟﻐﺮﺛﺎﻥ‬
‫ﺍﻟﺴﺎﻏﺐ‪ ،‬ﻭﺃﻧﺸﺒﺖ ﻓﻴﻬﻢ ﺃﻇﻔﺎﺭﻫﺎ ﺍﳌﻨﻴﺔ‪ ،‬ﻭﻛﺴﻴﺖ ﺍﻷﺭﺽ ﻣﻦ ﺩﻣﺎﺋﻬﻢ ﺣﻠ ﹰﺔ ﻋﺴﺠﺪﻳﺔﹰ‪ ،‬ﻭﻭﱃ ﺍﳌﺨﺬﻭﻝ ﻋﻠﻰ‬
‫ﺃﺩﺑﺎﺭﻩ‪ ،‬ﻭﻧﻜﺺ ﻋﻠﻰ ﺃﻋﻘﺎﺑﻪ ﺑﻮﺑﻴﻞ ﺃﻭﺯﺍﺭﻩ‪ ،‬ﳜﺎﻑ ﻣﻦ ﳒﻮﻡ ﺍﻟﻠﻴﻞ ﺃﻥ ﺗﺮﲨﻪ‪ ،‬ﻭﻣﻦ ﴰﺲ ﺍﻟﻨﻬﺎﺭ ﺃﻥ ﺗﺼﻄﻠﻤﻪ‪،‬‬
‫ﻭﺗﺮﻙ ﻣﺎ ﻣﻌﻪ ﻳﻘﺴﻢ ﳝﻴﻨﹰﺎ ﻭﴰﺎﻻﹰ‪ ،‬ﻭﻣﻦ ﺣﺸﺪﻩ ﻳﻘﺘﻞ ﺭﻛﺒﺎﻧﹰﺎ ﻭﺭﺟﺎﻻﹰ‪ ،‬ﻋﻠﻢ ﺃﻥ ﷲ ﺗﻌﺎﱃ ﻋﻨﺎﻳﹰﺔ ﺑﺎﻟﺪﻭﻟﺔ ﺍﻟﺰﺍﻫﺮﺓ‪،‬‬
‫ﻭﲢﻘﻖ ﺃﻥ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺭﻋﺎﻳ ﹰﺔ ﺑﺎﳌﻠﺔ ﺍﻟﻄﺎﻫﺮﺓ‪ ،‬ﲢﻮﻁ ﺃﻗﻄﺎﺭﻫﺎ‪ ،‬ﻭﺗﻀﺎﻋﻒ ﺃﻧﻮﺍﺭﻫﺎ‪ ،‬ﻭﻟﻄﻔﹰﺎ ﺧﻔﻴﹰﺎ ﻬﺑﺬﻩ ﺍﻟﺮﻋﻴﺔ‪،‬‬
‫ﻭﻣﺸﻴﺌ ﹰﺔ ﻧﺎﻓﺬﹰﺓ ﰲ ﻫﺬﻩ ﺍﻟﱪﻳﺔ‪ ،‬ﺍﻟﱵ ﻟﻮﻻ ﻣﻘﺎﻡ ﺍﳊﻀﺮﺓ ﺍﻟﻌﻠﻴﺔ ﳌﺰﻕ ﺃﺩﳝﻬﺎ‪ ،‬ﻭﺍﺳﺘﺒﻴﺢ ﺣﺮﳝﻬﺎ‪ ،‬ﻭﺍﷲ ﺍﶈﻤﻮﺩ ﻋﻠﻰ ﻣﺎ‬
‫ﻣﻨﺢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﺍﳌﺴﺆﻭﻝ ﺃﻥ ﻳﺸﺪ ﺑﺒﻘﺎﺀ ﺍﳊﻀﺮﺓ ﺍﻟﻌﻠﻴﺔ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ ﻭﺍﻷﻗﻼﻡ‪ ،‬ﻭﻳﺴﻢ ﲟﺤﺎﻣﺪﻫﺎ‬
‫ﺃﻏﻔﺎﻝ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻳﺴﺘﺨﺪﻡ ﳍﺎ ﺍﻟﺴﻴﻮﻑ ﻭﺍﻷﻗﻼﻡ‪ ،‬ﺣﱴ ﻻ ﻳﺒﻘﻰ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﻔﺤﺺ ﻗﻄﺎ ٍﺓ ﺇﻻ ﻭﻗﺪ ﺩﻭﺧﻬﺎ‬
‫ﺳﻨﺎﺑﻚ ﺧﻴﻮﳍﺎ‪ ،‬ﻭﻻ ﻣﺴﻘﻂ ﻧﻮﺍﺓ ﺇﻻ ﻭﻗﺪ ﺭﻛﺰﺕ ﻓﻴﻪ ﺻﺪﻭﺭ ﺭﻣﺎﺣﻬﺎ ﻭﻧﺼﻮﳍﺎ‪ ،‬ﻓﻘﺪ ﺩﻓﻌﺖ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﲨﺎﻝ‬
‫ﺍﻟﺪﻧﻴﺎ ﺑﺒﻘﺎﺋﻬﺎ‪ ،‬ﻭﺃﻋﺰ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺑﺒﺄﺳﻬﺎ ﻭﺃﺻﺎﻟﺔ ﺭﺃﻳﻬﺎ ‪ -‬ﺧﻄﺒﹰﺎ ﺟﺴﻴﻤﺎﹰ‪ ،‬ﻭﺍﺳﺘﻠﻘﺤﺖ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺃﻣﺮﹰﺍ ﻋﻘﻴﻤﺎﹰ‪،‬‬
‫ﻭﺃﻋﺎﺩﺕ ﴰﻞ ﺍﻷﻣﺔ ﻣﻠﻤﻮﻣﹰﺎ ﻧﻈﻴﻤﹰﺎ " ﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻚ ﻋﻈﻴﻤﹰﺎ " ﻓﺄﻣﺎ‬
 ‫ﺍﻟﻌﺒﺪ ﺍﳌﻤﻠﻮﻙ ﻓﻘﺪ ﺗﻼﻋﺒﺖ ﺑﻪ ﺃﻳﺪﻱ ﺍﻷﻗﺪﺍﺭ‪ ،‬ﻭﻗﺬﻓﺘﻪ ﺍﻟﻌﻄﻠﺔ ﰲ ﻫﻮ ٍﺓ ﺑﻌﻴﺪﺓ ﺍﻷﻗﻄﺎﺭ‪ ،‬ﻭﻫﻮ ﻳﻌﺪ ﻧﻔﺴﻪ ﻭﻳﻮﻗﻴﻬﺎ‪،‬‬
‫ﻭﻳﺴﻮﻓﻬﺎ ﻭﳝﻨﻴﻬﺎ‪ ،‬ﺃﻥ ﻣﺮﺍﺣﻢ‪ ،‬ﺍﳊﻀﺮﺓ ﻧﺼﺮ ﺍﷲ ﺃﻋﻼﻣﻬﺎ‪ ،‬ﺗﻌﻴﺪ ﻛﺴﺎﺩ ﺑﻀﺎﻋﺘﻪ ﻧﻔﺎﻗﺎﹰ‪ ،‬ﻭﺍﺿﻄﺮﺏ ﺣﺎﻟﻪ ﺍﻧﺘﻈﺎﻣﹰﺎ‬
‫ﻭﺍﺗﺴﺎﻗﺎﹰ‪ ،‬ﻭﺳﻜﻮﻥ ﺭﳛﻪ ﺧﻔﻮﻗﺎﹰ‪ ،‬ﻭﻏﺮﻭﺏ ﺣﻈﻪ ﺷﺮﻭﻗﺎﹰ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺯﻛﺘﺐ ﺇﱃ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ‪ :‬ﺃﻏﺐ ﻛﺘﺎﺏ ﻣﻮﻻﻱ ﺣﱴ ﺃﺿﺮﻡ ﻧﺎﺭﹰﺍ ﰲ ﺍﻟﻔﺆﺍﺩ‪ ،‬ﻭﺣﺎﻟﻒ ﺑﲔ ﺟﻔﲏ ﻭﺍﻟﺴﻬﺎﺩ‪:‬‬
‫ﰒ ﻭﺍﰱ ﺑﻠﻔﻈﻪ ﺍﻟﺮﺍﺋﻖ ﺍﻟﻌﺬ ‪ ...‬ﺏ ﻭﺃﻏﲎ ﻋﻦ ﺍﻟﺰﻻﻝ ﺍﻟﱪﻭﺩ‬
‫ﻭﻗﻮﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻗﺮﺃﺗﻪ ﻣﺘﻨﺰﻫﹰﺎ ‪ ...‬ﰲ ﺭﻭﺿﻪ ﻭﻏﺪﻳﺮﻩ‬
‫ﲨﻊ ﺍﻟﺒﻼﻏﺔ ﻛﻠﻬﺎ ‪ ...‬ﲣﺘﺎﻝ ﺑﲔ ﺳﻄﻮﺭﻩ‬
‫ﻓﺎﻟﺪﺭ ﰲ ﻣﻨﻈﻮﻣﻪ ‪ ...‬ﻭﺍﻟﺴﺤﺮ ﰲ ﻣﻨﺜﻮﺭﻩ‬
‫ﻭﻋﺮﻓﺖ ﺫﻛﺮ ﺍﻟﺸﻮﻕ ﺍﻟﺬﻱ ﻫﻴﺞ ﺃﺣﺰﺍﻧﺎﹰ‪ ،‬ﻭﻧﻜﺄ ﻗﺮﺣﹰﺎ ﻻ ﻳﻨﺪﻣﻞ ﺯﻣﺎﻧﺎﹰ‪ ،‬ﻭﺇﻥ ﻋﻨﺪﻱ ﺑﺸﻬﺎﺩﺓ ﺍﷲ ﻣﺎ ﻳﻀﺮﻡ ﻧﺎﺭﻩ‪،‬‬
‫ﻭﻳﺸﺐ ﺃﻭﺍﺭﻩ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻳﺴﻬﻞ ﻣﻦ ﺃﻟﻄﺎﻓﻪ ﺍﳋﻔﻴﺔ ﻣﺎ ﳚﻤﻊ ﺍﻟﺸﻤﻞ‪ ،‬ﻭﻳﺼﻞ ﺍﳊﺒﻞ‪ ،‬ﻭﻳﻘﺮﺏ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻳﺪﱐ‬
‫ﺍﳌﺰﺍﺭ‪ ،‬ﲟﺤﻤ ٍﺪ ﻭﺁﻟﻪ ﻭﺍﻷﺋﻤﺔ ﺍﻷﻃﻬﺎﺭ‪.‬‬

‫ﻭﺃﻣﺎ ﺣﺎﱄ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﺭﺗﻴﺎﺣﻲ ﺇﱃ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﺗﺄﺳﻔﻲ ﻋﻠﻰ ﺍﻟﻔﺎﺋﺖ ﻣﻦ ﺃﺧﻼﻗﻪ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺍﳊﺴﻦ ﺃﺩﻕ‪ ،‬ﻭﻣﻦ ﺍﳌﺎﺀ‬
‫ﺐ ﺃﺧﺬ ﻣﺎ ﰲ ﻓﺆﺍﺩﻩ‪ ،‬ﻭﺣﻮﻟﻒ ﺑﲔ ﻃﺮﻓﻪ ﻭﺳﻬﻼﺩﻩ‪ ،‬ﻓﺤﺮﻡ ﻟﺬﻟﻚ ﻟﺬﻳﺬ ﺭﻗﺎﺩﻩ‪ ،‬ﻭﺃﻣﺎ‬‫ﺃﺻﻔﻰ ﻭﺃﺭﻕ‪ :‬ﻓﺤﺎﻝ ﺻ ﹴ‬
‫ﻋﺘﺒﻪ ﻋﻠﻲ ﻟﺘﺄﺧﺮ ﻛﺘﱯ ﻋﻨﻪ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﻣﻨﻪ‪ :‬ﻓﻬﻮ ﻳﻌﻠﻢ ‪ -‬ﺣﺮﺱ ﺍﷲ ﻣﺪﺗﻪ ‪ -‬ﺃﻧﲏ ﺇﺫﺍ ﻭﺍﺻﻠﺖ ﺃﻭ ﺃﻏﺒﺒﺖ ﺃﻧﻪ ﲰﲑ‬
‫ﳋﺎﻃﺮﻱ‪ ،‬ﻭﺇﻥ ﻏﺎﺏ ﻋﻦ ﻧﺎﻇﺮﻱ‪ ،‬ﻭﻫﻮ ﻧﺎﺯﻝ ﺑﻀﻤﺎﺋﺮﻱ‪ ،‬ﻭﺇﻥ ﺑﺎﻥ ﻣﻦ ﺑﲔ ﳐﺎﻟﻄﻲ ﻭﻣﻌﺎﺷﺮﻱ‪:‬‬
‫ﻳﺎ ﻏﺎﺋﺒﹰﺎ ﻋﻦ ﻧﺎﻇﺮﻱ ‪ ...‬ﻭﺣﺎﺿﺮﹰﺍ ﰲ ﺧﺎﻃﺮﻱ‬
‫ﻻ ﲣﺶ ﻣﲏ ﺟﻔﻮﹰﺓ ‪ ...‬ﻓﺒﺎﻃﲏ ﻛﺎﻟﻈﺎﻫﺮ‬
‫ﻭﺍﷲ ﻳﻌﻠﻢ ﺃﱐ ﱂ ﺃﻏﻔﻞ ﻛﺘﺎﺑﻪ ﺻﺮﻣﹰﺎ ﻭﻫﺠﺮﺍﹰ‪ ،‬ﻭﻻ ﺃﳘﻠﺖ ﳎﺎﻭﺑﺘﻪ ﻧﻘﻀﹰﺎ ﳌﻮﺩﺗﻪ ﺍﻟﻜﺮﳝﺔ ﻭﻻ ﻏﺪﺭﺍﹰ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻌﲔ‬
‫ﲟﻜﺎﻥ ﻣﻦ ﺍﻟﺴﻮﺍﺩ‪ ،‬ﻭﻣﻦ ﺍﻟﺼﺪﺭ ﲟﻮﺿﻊ ﺍﻟﻔﺆﺍﺩ‪ ،‬ﻭﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﻭﻣﺎ ﺫﻛﺮﺕ ﻣﻦ ﳏﺾ ﺍﻟﻮﺩﺍﺩ‪ ،‬ﺃﺑﺜﻪ‬
‫ﺃﺷﺠﺎﻧﺎﹰ‪ ،‬ﻭﺃﻃﻠﻌﻪ ﻋﻠﻰ ﺃﺳﺮﺍﺭﻱ ﺇﺳﺮﺍﺭﹰﺍ ﻭﺇﻋﻼﻧﺎﹰ‪ ،‬ﺛﻘ ﹰﺔ ﺑﻮﺩﻩ‪ ،‬ﻭﲤﺴﻜﹰﺎ ﺑﻮﺛﻴﻖ ﻋﻬﺪﻩ ﻭﻋﻘﺪﻩ‪ ،‬ﻟﻮ ﺭﺁﱐ ﻓﺴﺢ ﺍﷲ‬
‫ﻣﺪﺗﻪ‪ ،‬ﻭﺿﺎﻋﻒ ﻋﻠﻲ ﻣﻮﺩﺗﻪ‪ ،‬ﻟﺮﺃﻯ ﺻﺒﹰﺎ ﻗﻠﺒﻪ ﺧﻔﻴﻖ‪ ،‬ﻭﺩﻣﻌﻪ ﻃﻠﻴﻖ‪:‬‬
‫ﻗﻠﻖ ﺍﻟﻀﻤﲑ ﺑﻈﺒﻴ ٍﺔ ﻭﻫﻨﺎﻧٍﺔ ‪ ...‬ﻓﻠﻬﺎ ﺑﻘﻠﱯ ﻫﺰﺓ ﻭﻋﻠﻮﻕ‬
‫ﺍﻟﻮﺟﻪ ﻃﻠﻖ ﻭﺍﻟﻮﺷﺎﺡ ﻣﻬﻔﻬﻒ ‪ ...‬ﻭﺍﻟﺮﺩﻑ ﺩﻋﺺ ﻭﺍﻟﻘﻮﺍﻡ ﺭﺷﻴﻖ‬
‫ﺢ ﻓﻀﺤﺖ ﺑﻪ ‪ ...‬ﺳﻄﻊ ﺍﻟﱪﻭﻕ ﻭﱎ ﻣﻨﻪ ﺭﺣﻴﻖ‬ ‫ﻭﺗﺒﺴﻤﺖ ﻋﻦ ﻭﺍﺿ ﹴ‬
‫ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺗﻐﲏ ﻋﻤﺎ ﺃﺭﺩﺕ ﺃﻥ ﺃﺷﺮﺣﻪ‪ ،‬ﻭﺗﻨﱯﺀ ﻋﻦ ﻣﻜﻨﻮﻥ ﻣﺎ ﺳﺒﻴﻠﻲ ﺃﻥ ﺃﺛﺒﺘﻪ ﻭﺍﻭﺿﺤﻪ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺆﻭﻝ ﺃﻥ‬
‫ﻳﻘﻀﻲ ﻣﺄﺭﰊ ﺑﺴﻌﺎﺩﺓ ﺟﺪﻩ‪ ،‬ﻭﻳﺰﻳﻞ ﻋﲏ ﻣﺎ ﺃﺧﺸﺎﻩ ﺑﺘﻤﺎﻡ ﺇﻗﺒﺎﻟﻪ ﻭﳎﺪﻩ‪ ،‬ﻭﻛﺘﺎﺑﻪ ﻫﻮ ﻓﺴﺤﺔ ﻟﻠﺼﺪﺭ‪ ،‬ﻭﻣﻨﻴﺔ ﻣﺎ‬
‫ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻟﺮﺃﻳﻪ ﻋﻠﻮﻩ ﰲ ﺇﻣﻀﺎﺋﻪ ﺇﱄ ﻭﻭﻓﻮﺩﻩ ﻋﻠﻲ‪.‬‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺍﺑﻦ ﺍﳌﻐﺮﰊ ﻳﻬﻨﺌﻪ ﺑﺎﻟﻔﺘﻮﺡ‪ - ،‬ﺃﺩﺍﻡ ﺍﷲ ﺑﻘﺎﺀ ﺳﻴﺪﻧﺎ ﺍﻟﻮﺯﻳﺮ ﺍﻷﺟﻞ‪ ،‬ﻭﻣﺎ ﺳﻄﻊ ﺍﻟﺼﺒﺢ ﺑﻌﻤﻮﺩﻩ‪ ،‬ﻭﳘﻬﻢ‬
‫ﺍﻟﺴﺤﺎﺏ ﺑﺮﻋﻮﺩﻩ‪ ،‬ﻭﻃﻠﻌﺖ ﰲ ﺍﻷﻓﻖ ﺃﳒﻢ ﺳﻌﻮﺩﻩ ‪: -‬‬
 ‫ﻧﻌﺘﺪﻩ ﺫﺧﺮ ﺍﻟﻌﻼ ﻭﻋﺘﺎﺩﻫﺎ ‪ ...‬ﻭﻧﺮﺍﻩ ﻣﻦ ﻛﺮﻡ ﺍﻟﺰﻣﺎﻥ ﻭﺟﻮﺩﻩ‬
‫ﺍﻟﺪﻫﺮ ﻳﻀﺤﻚ ﻣﻦ ﺑﺸﺎﺷﺔ ﺑﺸﺮﻩ ‪ ...‬ﻭﺍﻟﻌﻴﺶ ﻳﻄﺮﺏ ﻣﻦ ﻧﻀﺎﺭﺓ ﻋﻮﺩﻩ‬
‫ﻓﻘﺪ ﺃﻟﺒﺲ ﺍﷲ ﺍﻟﺪﻫﺮ ﻣﻦ ﻣﻨﺎﻗﺐ ﺍﳊﻀﺮﺓ ﺍﻟﺴﺎﻣﻴﺔ ﻣﺎ ﺃﺧﺮﺱ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﺃﻓﺎﺽ ﻋﻠﻰ ﺍﻟﻜﻠﻔﺔ ﻣﻦ ﺁﻻﺋﻬﺎ ﻣﺎ ﲤﻠﻚ‬
‫ﺑﻪ ﺭﻕ ﺍﳌﺂﺛﺮ‪ ،‬ﻭﻳﻌﺠﺰ ﻋﻨﻪ ﻛﻞ ﻧﺎﻇ ﹴﻢ ﻭﻧﺎﺛﺮﹴ‪ ،‬ﻳﻘﺼﺮ ﻋﻨﻪ ﻟﺴﺎﻥ ﺍﻟﺒﻠﻴﻎ ﻭﻳﻔﻀﻞ ﻋﻦ ﻣﻘﻠﺔ ﺍﻟﻨﺎﻇﺮ‪ ،‬ﻓﻤﺎ ﻳﻨﻔﻚ ‪-‬‬
‫ﺐ ﻳﺘﺤﺎﺳﺪ ﻋﻠﻴﻪ ﺍﻟﺪﺭﻉ ﻭﺍﻟﺪﺭﺍﻋﺔ‪ ،‬ﻭﻳﺘﻨﺎﻓﺲ ﻓﻴﻪ‬
‫ﻱ ﺻﺎﺋﺐﹴ‪ ،‬ﻭﺣﺴﺎ ﹴﻡ ﻗﺎﺿ ﹴ‬ ‫ﺧﻠﺪ ﺍﷲ ﺃﻳﺎﻣﻪ ‪ -‬ﻳﺬﻭﺩ ﻋﻦ ﺍﻟﺪﻭﻟﺔ ﺑﺮﺃ ﹴ‬
‫ﺍﻟﺼﻤﺼﺎﻣﺔ ﻭﺍﻟﲑﺍﻋﺔ‪ ،‬ﻭﺍﳌﻠﻚ ﺑﲔ ﻫﺬﻳﻦ ﻣﺘﲔ ﺍﻟﻌﻤﺎﺩ‪ ،‬ﻣﺴﺘﺒﺤﺮ ﺍﻟﺜﻤﺎﺩ‪:‬‬
‫ﻣﺎ ﺯﺍﻝ ﻗﺎﺋﺪ ﻛﺘﻴﺒ ٍﺔ ﻭﻛﺘﻴﺒ ٍﺔ ‪ ...‬ﺑﺄﺻﻴﻞ ﺭﺃﻳﻲ ﻣﻨﺼ ﹴﻞ ﻭﻓﺆﺍﺩ‬
‫ﻯ ﻭﻳﻮﻡ ﺟﻼﺩ‬ ‫ﺷﺒﻬﺎﻥ ﻣﻦ ﻗﻠ ﹴﻢ ﻭﻣﻦ ﺻﻤﺼﺎﻣﺔٍ ‪ ...‬ﺷﻬﺮﹰﺍ ﻟﻴﻮﻡ ﻧﺪ ً‬
‫ﻑ ﺧﻔﻘﺖ ﻋﻠﻴﻬﻢ‬ ‫ﻭﻣﺎ ﻭﻗﻔﺖ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻣﻮﻗﻔﹰﺎ ﻭﺣﺸﻴﺎﹰ‪ ،‬ﻭﻻ ﻭﻗﻊ ﻋﻨﺪﻫﺎ ﻣﻮﻗﻌﹰﺎ ﺃﺟﻨﺒﻴﺎﹰ‪ ،‬ﺑﻞ ﺍﻗﺘﻔﺖ ﺁﺛﺎﺭ ﺃﺳﻼ ٍ‬
‫ﺃﻟﻮﻳﺔ ﺍﳌﻌﺎﱄ ﻭﺑﻨﻮﺩﻫﺎ‪ ،‬ﻭﻭﲰﺖ ﺑﺄﲰﺎﺋﻬﻢ ﺟﺒﺎﻩ ﺍﳌﻤﺎﻟﻚ ﻭﺧﺪﻭﺩﻫﺎ‪ ،‬ﻭﲢﻴﻒ ﺍﻟﻜﺮﻡ ﺃﻣﻮﺍﳍﻢ ﻭﻫﻲ ﺃﺛﻴﺜﺔ ﺍﳉﻨﺎﺡ‪،‬‬
‫ﻭﺫﻟﻠﺖ ﻋﺰﺍﻣﻬﻢ ﺍﻟﻨﻮﺏ ﻭﻫﻲ ﺷﺪﻳﺪﺓ ﺍﳉﻤﺎﺡ‪:‬‬
‫ﻚ ﻳﺴﺘﻘﻴﻢ ﺑﺮﺃﻳﻬﻢ ‪ ...‬ﺃﻭﺩ ﺍﳋﻼﻓﺔ ﺃﻭ ﺃﺳﻮﺩ ﺍﻟﺼﺒﺎﺡ‬ ‫ﻛﺘﺎﺏ ﻣﻠ ٍ‬
‫ﺑﺼﺪﻭﺭ ﺃﻗﻼﻡ ﺗﺮﺩ ﺇﻟﻴﻬﻢ ‪ ...‬ﺳﺮﻑ ﺍﻟﺮﻳﺎﺳﺔ ﺃﻭ ﺻﺪﻭﺭ ﺭﻣﺎﺡ‬
‫ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﺧﺪﻡ ﺍﺠﻤﻟﻠﺲ ﺍﻟﺴﺎﻣﻲ ﲞﺪﻣ ٍﺔ ﻗﺼﺪﻫﺎ ﺍﻟﺘﻬﻨﺌﺔ ﲟﺎ ﻓﺘﺢ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻈﻔﺮ ﺑﺎﻟﻌﺪﻭ ﺍﻟﺬﻱ ﺃﻃﺎﻉ ﺷﻴﻄﺎﻧﻪ‪،‬‬
‫ﻭﻣﺪ ﰲ ﻣﻀﻤﺎﺭ ﺍﻟﻐﻲ ﺃﺷﻄﺎﻧﻪ‪ ،‬ﻭﺍﺗﺒﻊ ﻣﺎ ﺃﺳﺨﻂ ﺍﷲ ﻭﻛﺮﻩ ﺭﺿﻮﺍﻧﻪ‪ ،‬ﻭﺟﺮﻯ ﺍﷲ ﻋﻠﻰ ﲨﻴﻞ ﻋﺎﺩﺗﻪ ﰲ ﺯﻟﺰﻟﺔ‬
‫ﺃﻃﻮﺍﺩﻩ‪ ،‬ﻭﺍﺳﺘﺌﺼﺎﻝ ﺃﺣﺰﺍﺑﻪ ﻭﺃﺟﻨﺎﺩﻩ‪ ،‬ﺍﻟﺬﻳﻦ ﻏﺪﺕ ﺍﻟﺮﻣﺎﺡ ﺗﺴﺘﻘﻲ ﻣﻴﺎﻩ ﳓﻮﺭﻫﻢ‪ ،‬ﻭﺍﻟﺴﻴﻮﻑ ﺗﻨﺘﻬﺐ ﻭﺩﺍﺋﻊ‬
‫ﺻﺪﻭﺭﻫﻢ‪ ،‬ﻭﺍﳊﻤﺎﻡ ﳚﻮﻝ ﻋﻠﻴﻬﻢ ﻛﻞ ﳎﺎﻝﹴ‪ ،‬ﻭﻳﺴﺘﺪﱏ ﺇﻟﻴﻬﻢ ﻧﻮﺍﺯﺡ ﺍﻵﺟﺎﻝ‪:‬‬
‫ﻣﺎ ﻃﺎﻝ ﺑﻐﻲ ﻗﻂ ﺇﻻ ﻏﺎﺩﺭﺕ ‪ ...‬ﻓﻌﻼﺗﻪ ﺍﻷﻋﻤﺎﺭ ﻏﲑ ﻃﻮﺍﻝ‬
‫ﻓﺘﺢ ﺃﺿﺎﺀ ﺑﻪ ﺍﻟﺰﻣﺎﻥ ﻭﻓﺘﺤﺖ ‪ ...‬ﻓﻴﻪ ﺍﻷﺳﻨﺔ ﺯﻫﺮﺓ ﺍﻵﻣﺎﻝ‬
‫ﻭﺃﺭﺟﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻮﻓﻴﻖ ﻗﻀﻰ ﺑﻮﺻﻮﳍﺎ‪ ،‬ﻭﺃﺫﻥ ﰲ ﻗﺒﻮﳍﺎ‪ ،‬ﻓﻴﻤﺘﺪ ﻇﻞ‪ ،‬ﻭﻳﺜﺮﻱ ﻣﻘﻞ‪ ،‬ﻭﻳﺼﻮﺏ ﻋﺎﺭﺽ ﻣﺴﺘﻬﻞ‪.‬‬
‫ﺃﻳﻌﺠﺰ ﻓﻀﻠﻚ ﻋﻦ ﺧﺎﺩ ﹴﻡ ‪ ...‬ﻭﺃﻧﺖ ﺑﺄﻣﺮ ﺍﻟﻮﺭﻯ ﻣﺴﺘﻘﻞ؟‬
‫ﻭﲝﻜﻢ ﻣﺎ ﺍﻟﻌﺒﺪ ﻋﻠﻴﻪ ﻣﻦ ﺗﻄﻠﻊ ﺍﻷﻣﻞ ﺍﻟﻘﻮﻱ‪ ،‬ﻭﺗﻮﻗﻊ ﺍﻹﻧﻌﺎﻡ ﺍﻟﻜﺴﺮﻭﻱ‪ ،‬ﻋﺰﺯﻫﺎ ﻬﺑﺬﻩ ﺍﳌﻨﺎﺟﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ‬
‫ﺛﻘ ٍﺔ ﺃﻥ ﺭﺷﺎﻩ ﻗﺪ ﺃﻟﻘﻲ ﰲ ﺍﻟﻐﺪﻳﺮ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﺭﺍﺋﺪﻩ ﻗﺪ ﺧﻴﻢ ﺑﺎﳌﺮﺗﻊ ﺍﳋﺼﻴﺐ‪:‬‬
‫ﻟﻮ ﺭﺃﻳﻨﺎ ﺍﻟﺘﻮﻛﻴﺪ ﺧﻄﺔ ﻋﺠ ﹴﺰ ‪ ...‬ﻣﺎ ﺷﻔﻌﻨﺎ ﺍﻷﺫﺍﻥ ﺑﺎﻟﺘﺜﻮﻳﺐ‬
‫ﻭﻟﻊ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ‪ -‬ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﱄ ﻓﻴﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫ﻑ‪ - :‬ﺃﺩﺍﻡ ﺍﷲ ﺑﻘﺎﺀ ﺍﳊﻀﺮﺓ ﺍﻟﺼﺎﺭﻣﻴﺔ ‪ -‬ﳚﺮﻱ ﺍﻟﻘﺪﺭ ﻋﻠﻰ ﺣﺴﺐ ﺃﻫﻮﻳﺘﻬﺎ‪،‬‬ ‫ﻭﻛﺘﺐ ﺇﱃ ﺻﺎﺭﻡ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﻣﻌﺮﻭ ٍ‬
‫ﻭﻳﻌﻘﺪ ﺍﻟﻈﻔﺮ ﺑﻌﺰﺍﺋﻢ ﺃﻟﻮﻳﺘﻬﺎ‪ ،‬ﻭﳛﻠﻰ ﺑﺬﻛﺮﻫﺎ ﺗﺮﺍﺋﺐ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺎﻃﻠﺔ‪ ،‬ﻭﻳﻨﺠﺰ ﺑﻜﺮﻣﻬﺎ ﻋﺪﺍﺕ ﺍﳊﻈﻮﻅ ﺍﳌﻤﺎﻃﻠﺔ‪،‬‬
‫ﻣﺎ ﺃﺻﺤﺐ ﺍﳉﺎﻣﺢ‪ ،‬ﻭﺃﺿﺎﺀ ﺍﻟﺴﻤﺎﻙ ﺍﻟﺮﺍﻣﺢ‪ ،‬ﻭﻋﺎﻓﺖ ﺍﳌﺎﺀ ﺍﻹﺑﻞ ﺍﻟﻄﻮﺍﻣﺢ‪.‬‬
‫ﺢ ﻟﻠﺴﺤﺎﺏ ﻟﻮﺍﻗﺢ‬ ‫ﻭﻣﺎ ﺳﺤﺒﺖ ﰲ ﻣﻔﺮﻕ ﺍﻷﺭﺽ ﺫﻳﻠﻬﺎ ‪ ...‬ﺧﻮﺍﻓﻖ ﺭﻳ ﹴ‬
‫ﺇﺫﺍ ﺭﻓﺾ ﺍﻟﻨﺎﺱ ﺍﳌﺪﻳﺢ ﻭﻃﻠﻘﻮﺍ ‪ ...‬ﺑﻨﺎﺕ ﺍﻟﻌﻼ ﺯﻓﺖ ﺇﻟﻴﻪ ﺍﳌﺪﺍﺋﺢ‬
 ‫ﺃﻳﺎﻡ ﺍﻟﻨﺎﺱ ﺷﻬﻮﺩ ﳐﺘﻠﻔﺔ ﰲ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﺻﻨﻮﻑ ﻣﺘﺒﺎﻳﻨﺔ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﻴﻮﻡ ﺗﺆﺭﺥ ﺍﻟﺴﲑ ﺑﺴﻮﺩﺩﻩ ﻭﺳﻨﺎﺋﻪ‪ ،‬ﻭﻳﻨﻄﻖ‬
‫ﲟﺤﺎﻣﺪ ﻗﻮ ﹴﻡ ﺃﻟﺴﻨﺔ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﻭﻳﻮﻡ ﳜﺒﻮ ﰲ ﻣﻮﻗﻒ ﺍﳉﺪ ﺷﻬﺎﺑﻪ‪ ،‬ﻭﻳﻌﺒﻖ ﲟﺴﻚ ﺍﳌﺪﺍﻡ ﺇﻫﺎﺑﻪ‪ ،‬ﻓﺎﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻞ‬
‫ﺍﳊﻀﺮﺓ ﺳﺎﻣﻴﺔ ﻋﻘﺎﻝ ﺍﳋﻄﻮﺏ ﺍﻟﻌﻮﺍﺭﻡ‪ ،‬ﻭﻧﻈﺎﻡ ﺍﶈﺎﺳﻦ ﻭﺍﳌﻜﺎﺭﻡ‪ ،‬ﻳﻌﺘﺪﻫﺎ ﺍﻟﺰﻣﻦ ﻧﺴﻴﻢ ﺃﺻﺎﺋﻠﻪ‪ ،‬ﻭﺯﻫﺮ ﲬﺎﺋﻠﻪ‪،‬‬
‫ﻭﴰﻮﺱ ﻣﺸﺎﺭﻗﻪ‪ ،‬ﻭﺗﻴﺠﺎﻥ ﻣﻔﺎﺭﻗﻪ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺿﻢ ﺍﻟﲑﺍﻋﺔ ﺑﻨﺎﻧﻪ‪ ،‬ﻭﺃﻃﻠﻖ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﱪﺍﻋﺔ ﻋﻨﺎﻧﻪ‪ ،‬ﺃﻻ‬
‫ﺡ ﻣﻌﺮﻭﺿﺔٍ‪ ،‬ﻭﺧﺪ ﹴﻡ ﻣﻔﺮﻭﺿﺔٍ‪ ،‬ﻳﺴﻬﺐ ﻓﻴﻬﺎ ﺍﻟﻮﺍﺻﻒ ﻭﻳﻮﺟﺒﻬﺎ ﺍﻹﻧﻌﺎﻡ ﺍﳌﺘﺮﺍﺻﻒ‪:‬‬ ‫ﳜﻠﻲ ﳎﻠﺴﻪ ﻣﻦ ﻣﺪ ﹴ‬
‫ﻋﺴﻰ ﻣﻨﺔ ﺗﻘﻮﻯ ﻋﻠﻰ ﺷﻜﺮ ﻣﻨﻪ ‪ ...‬ﻭﻫﻴﻬﺎﺕ ﺃﻋﻴﺎ ﺍﻟﺒﺤﺮ ﻣﻦ ﻫﻮ ﺭﺍﺷﻒ‬
‫ﻭﻟﻮ ﻛﻨﺖ ﻻ ﺗﻮﱄ ﻳﺪﹰﺍ ﻣﺴﺘﺠﺪﹰﺓ ‪ ...‬ﺇﱃ ﺃﻥ ﺗﻮﰱ ﺷﻜﺮ ﻣﺎ ﻫﻮ ﺳﺎﻟﻒ‬
‫ﲪﻴﺖ ﺣﺮﱘ ﺍﳌﺎﻝ ﻣﻦ ﺳﻄﻮﺓ ﺍﻟﻨﺪﻯ ‪ ...‬ﻭﻏﺎﺿﺖ ﻭﺣﺎﺷﺎﻫﺎ ﻟﺪﻳﻚ ﺍﻟﻌﻮﺍﺭﻑ‬
‫ﻭﻛﻢ ﻋﺰﻣ ٍﺔ ﰲ ﺍﻟﺸﻜﺮ ﻛﺎﻧﺖ ﻗﻮﻳ ﹰﺔ ‪ ...‬ﻓﺄﺿﻌﻔﻬﺎ ﺇﺣﺴﺎﻧﻚ ﺍﳌﺘﻀﺎﻋﻒ‬
‫ﺭﻋﻰ ﺍﷲ ﻣﻦ ﻋﻢ ﺍﻟﱪﻳﺔ ﻋﺪﻟﻪ ‪ ...‬ﻓﺄﻧﺼﻒ ﻣﻈﻠﻮﻡ ﻭﺃﻭﻣﻦ ﺧﺎﺋﻒ‬
‫ﺐ ﻋﻮﺍﻃﻒ ‪ ...‬ﺩﻣﺎﺙ ﻭﰲ ﺻﺪﺭ ﺍﳋﻄﻮﺏ ﻋﻮﺍﺻﻒ‬ ‫ﻟﻪ ﻣﻨﻦ ﰲ ﺣﺮﺏ ﺧﻄ ﹴ‬
‫ﻓﻜﻢ ﺃﻫ ﹴﻞ ﻫﺪﺗﻪ ﻧﺼﺮ ﺍﷲ ﻋﺰﺍﺋﻤﻬﺎ ﺑﻌﺪ ﺍﻟﻀﻼﻝ‪ ،‬ﻭﺣ ﹴﺮ ﺍﺳﺘﻨﻘﺬﺗﻪ ﻣﻦ ﺣﺒﺎﺋﻞ ﺍﻹﻗﻼﻝ‪ ،‬ﻭﻣﺮﻫ ﹴﻖ ﺧﻔﻔﺖ ﻋﻨﻪ ﻭﻃﺄﺓ‬
‫ﺍﻟﺰﻣﻦ ﺍﳌﺘﺜﺎﻗﻞ‪ ،‬ﻭﻃﺮﻳ ٍﺪ ﺑﻮﺃﺗﻪ ﻣﻦ ﺣﺮﻣﻬﺎ ﺃﻣﻨﻊ ﺍﳌﻌﺎﻗﻞ‪:‬‬
‫ﻣﻨﺎﺯﻝ ﻋ ﹴﺰ ﻟﻮ ﳛﻞ ﺍﺑﻦ ﻣﺰﻧ ٍﺔ ‪ ...‬ﻬﺑﺎ ﻟﺴﻼ ﻋﻤﺎ ﻟﻪ ﻣﻦ ﻣﻨﺎﺯﻝ‬
‫ﻓﻴﺎ ﺻﺎﺭﻣﹰﺎ ﻳﻌﻄﻲ ﻭﻳﻨﺴﻰ ﻋﻄﺎﺀﻩ ‪ ...‬ﻭﱂ ﻧﺮ ﺳﻴﻔﹰﺎ ﺫﺍ ﻭﻓﺎﺀ ﻭﻧﺎﺋﻞ‬
‫ﻳﻜﺎﺩ ﻳﻔﻴﺾ ﺍﻟﱪﻕ ﻣﻦ ﻭﺟﻨﺎﺗﻪ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺃﺗﺎﻩ ﺳﺎﺋﻞ ﺑﻮﺳﺎﺋﻞ‬
‫ﺽ ﻣﻦ ﺍﻟﺴﺮﺩ ﺫﺍﺑﻞ‬
‫ﺇﺫﺍ ﻫﻮ ﻋﺮﻯ ﺳﻴﻔﻪ ﻣﻦ ﻋﻤﻮﺩﻩ ‪ ...‬ﻭﺃﻓﻀﻲ ﺑﻔﻀﻔﺎ ﹴ‬
‫ﻼ ﻣﻨﻬﺎ ﺑﻴﺎﺽ ﺍﳌﻨﺎﺻﻞ‬
‫ﻭﻗﺪ ﺻﺒﻎ ﺍﻟﻨﻘﻊ ﺍﻟﻨﻬﺎﺭﺑﺼﻴﻐﺔٍ ‪ ...‬ﺗﺮﻯ ﻧﺎﺻ ﹰ‬
‫ﺭﺃﻳﺖ ﻣﺘﻮﻥ ﺍﳋﻴﻞ ﲢﻤﻞ ﺿﻴﻐﻤﹰﺎ ‪ ...‬ﻣﺮﻳﺮ ﻣﺬﺍﻕ ﺍﻟﻜﻴﺪ ﺣﻠﻮ ﺍﻟﺸﻤﺎﺋﻞ‬
‫ﻳﻠﺬ ﻟﻪ ﻃﻌﻢ ﺍﻟﻜﻤﺎﺓ ﻛﺄﳕﺎ ‪ ...‬ﺟﺮﻯ ﺍﻟﺸﻨﺐ ﺍﳌﻌﺴﻮﻝ ﻓﻮﻕ ﺍﻟﻌﻮﺍﺳﻞ‬
‫ﻭﻛﻢ ﺃﺧﺮﺳﺖ ﺃﻃﺮﺍﻓﻬﺎ ﻣﻦ ﻏﻤﺎﻏ ﹴﻢ ‪ ...‬ﻷﻗﺮﺍﺑﻪ ﻭﺍﺳﺘﻨﻄﻘﺖ ﻣﻦ ﺛﻮﺍﻛﻞ‬
‫ﺢ ‪ ...‬ﻃﻮﺍﻝ ﺭﺩﻳﻨﻴﺎﻬﺗﻢ ﻣﻦ ﻃﻮﺍﺋﻞ‬‫ﻣﻦ ﺍﻟﻘﻮﻡ ﺗﺘﺮﻙ ﳍﻢ ﻋﻨﺪ ﻛﺎﺷ ﹴ‬
‫ﺇﺫﺍ ﻣﺎ ﺳﺮﻭﺍ ﺧﻠﻒ ﺍﻟﻌﺪﻭ ﻭﻫﺠﺮﻭﺍ ‪ ...‬ﺗﻈﻠﻞ ﻣﻦ ﺃﺭﻣﺎﺣﻬﻢ ﰲ ﻇﻼﺋﻞ‬
‫ﻭﻣﺎ ﺫﺑﻠﺖ ﻳﻮﻣﹰﺎ ﲬﻴﻠﺔ ﻋﺰ ٍﺓ ‪ ...‬ﺇﺫﺍ ﺯﺭﻋﺖ ﻓﻴﻬﺎ ﻛﻌﻮﺏ ﺍﻟﺬﻭﺍﺑﻞ‬
‫ﺃﻭﺍﺋﻞ ﳎ ٍﺪ ﱂ ﻳﺰﻝ ﻓﺎﺧﺮﹰﺍ ﻬﺑﺎ ‪ ...‬ﲤﻴﻢ ﺑﻦ ﻣ ﹴﺮ ﺃﻭ ﻛﻠﻴﺐ ﺑﻦ ﻭﺍﺋﻞ‬
‫ﰒ ﺟﺎﺀﺗﻪ ﻣﻨﺎﻗﺐ ﺍﳊﻀﺮﺓ ﺍﻟﻌﻠﻴﺔ‪ ،‬ﻓﺘﻢ ﻬﺑﺎ ﻣﻨﺎﻗﺐ ﲤﻴﻢﹴ‪ ،‬ﻭﺣﻜﻢ ﻵﻝ ﺍﻟﻘﻌﻘﺎﻉ ﺃﻣﺮ ﺣﻜﻴﻢ‪ ،‬ﻭﻧﺼﺮ ﻟﻮﺍﺀ ﺑﲏ ﻧﺼﺮﹴ‪،‬‬
‫ﺲ ﻋﺎﺑﺲ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﺭﺍﺣﺖ‬
‫ﻭﺃﺑﺪﺭﺕ ﺃﻫﻠﺔ ﺑﲏ ﺑﺪﺭﹴ‪ ،‬ﻭﻧﺒﻪ ﻣﻨﺒﻪ ﻫﻮﺍﺯﻥ‪ ،‬ﻭﻇﻬﺮﺕ ﻣﺰﻳﻨﺔ ﻭﻣﺎﺯﻥ‪ ،‬ﻭﺿﺤﻚ ﻟﻌﺒ ﹴ‬
‫ﺍﻟﻜﻤﻠﺔ ﻛﺎﻣﻠﺔ ﺍﻟﻔﺨﺮ‪ ،‬ﻭﺯﺍﺩﺕ ﻣﻐﺎﻳﻆ ﺍﻷﺯﺩ‪ ،‬ﻭﻗﺸﺮﺕ ﻗﺸﲑﹰﺍ ﻋﻦ ﺑﻠﻮﻍ ﺍﺠﻤﻟﺪ‪ ،‬ﻭﺃﻏﻤﺪﺕ ﺳﻴﻮﻑ ﺑﲏ ﻏﺎﻣﺪٍ‪،‬‬
‫ﻭﺻﺎﺭﺕ ﳘﺪﺍﻥ ﻛﺎﳉﻤﺮ ﻛﺎﳉﻤﺮ ﺍﳍﺎﻣﺪ‪ ،‬ﻭﻣﺬﺣﺞ ﻛﺎﻟﻌﻨﺲ ﻣﺬﻟﻠﺔﹰ‪ ،‬ﻭﲪﲑ ﺑﺎﻟﺮﺍﻳﺔ ﺍﳊﻤﺮﺍﺀ ﻣﺘﻈﻠﻠﺔﹰ‪ ،‬ﻭﻃﻮﺕ ﻃﻴﺊ‬
‫ﻋﻤﻠﻬﺎ ﺍﺳﺘﺨﺬﺍﺀً‪ ،‬ﻭﻏﺼﺖ ﺟﻔﻨﺔ ﺟﻔﻮﻬﻧﺎ ﺍﺳﺘﺤﻴﺎ ًﺀ ‪ -‬ﻓﺤﺮﺱ ﺍﷲ ﳏﺎﺳﻦ ﺍﳊﻀﺮﺓ ﺍﻟﺴﺎﻣﻴﺔ ‪ -‬ﺍﻟﱵ ﺟﺒﺎﻩ ﺍﻷﻧﺎﻡ ﻬﺑﺎ‬
‫ﻣﻮﺳﻮﻣﺔ‪ ،‬ﻭﲤﻢ ﻧﻌﻤﻬﺎ ﺍﻟﱵ ﻫﻲ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻨﺎﺱ ﻣﻘﺴﻮﻣﺔ‪ ،‬ﻭﻻ ﺯﺍﻟﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻔﺎﻃﻤﻴﺔ ﲢﻤﺪ ﻋﺰﺍﺋﻤﻬﺎ ﺍﻟﱵ‬
 ‫ﺕ‪:‬‬
‫ﺷﻬﺪﺕ ﳍﺎ ﲟﺪﺍﻭﻣﺔ ﺍﻟﻜﻔﺎﺀﺓ ﻭﺃﻧﺸﺮﺕ ﻣﻦ ﺍﻟﻨﺼﺎﺋﺢ ﻛﻞ ﺭﻣﻴ ﹴﻢ ﺭﻓﺎ ٍ‬
‫ﻛﺄﻧﻚ ﺣﲔ ﺿﻞ ﺍﻟﻨﺎﺱ ﻋﻨﻬﺎ ‪ ...‬ﻫﺪﻳﺖ ﺇﱃ ﺭﺿﺎ ﻫﺎﺩﻱ ﺍﻟﺮﻋﺎﺓ‬
‫ﻣﺰﻳﻞ ﺍﳌﺎﻝ ﻣﻦ ﻣﻠﻚ ﺍﻷﻋﺎﺩﻱ ‪ ...‬ﻭﻧﺎﻇﻢ ﴰﻠﻪ ﺑﻌﺪ ﺍﻟﺸﺘﺎﺕ‬
‫ﺳﻴﻴﻨﻄﻖ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻰ ﻋﻠ ﹴﻲ ‪ ...‬ﻭﻋﺘﺮﺗﻪ ﺍﳌﻨﺎﺑﺮ ﺻﺎﻣﺘﺎﺕ‬
‫ﻓﻘﺎﺩ ﻟﻪ ﺇﱃ ﺑﻐﺪﺍﺩ ﻗﻮﺩﹰﺍ ‪ ...‬ﲡﻠﻰ ﳊﻤﻬﺎ ﺟﻨﺐ ﺍﻟﻔﺮﺍﺕ‬
‫ﺖ ‪ ...‬ﺳﻔﻴﻪ ﺍﻟﺴﻴﻒ ﻣﻦ ﺑﻌﺪ ﺍﻟﺜﺒﺎﺕ‬ ‫ﻋﻠﻴﻬﺎ ﻛﻞ ﺩﺍﱐ ﺍﳊﻠﻢ ﺛﺒ ٍ‬

‫ﻛﺄﻬﻧﻢ ﺇﺫﺍ ﺍﻟﺘﺤﻤﻮﺍ ﺍﳌﻨﺎﻳﺎ ‪ ...‬ﻳﻘﻴﺪﻭﻥ ﺍﳊﻴﺎﺓ ﻣﻦ ﺍﳌﻤﺎﺕ‬

‫ﻳﺴﺎﺑﻘﻮﻥ ﺇﱃ ﺍﻟﻌﺪﻭ ﺍﻷﻋﻨﺔ‪ ،‬ﻓﺘﻄﻌﻦ ﻋﺰﺍﺋﻤﻬﻢ ﻗﺒﻞ ﺍﻷﺳﻨﺔ‪ ،‬ﻭﻳﻘﺘﺪﻭﻥ ﺑﺎﳊﻀﺮﺓ ﺍﻟﺴﺎﻣﻴﺔ ﰲ ﺧﻮﺽ ﺍﻟﺮﻫﺞ‪،‬‬
‫ﻭﺇﺭﺧﺎﺹ ﺍﳌﻬﺞ‪ ،‬ﻭﲢﻜﻞ ﺍﻷﻋﺒﺎﺀ‪ ،‬ﰲ ﻣﻮﺍﻻﺓ ﺃﺻﺤﺎﺏ ﺍﻟﻌﺒﺎﺀ ‪ -‬ﻭﻻ ﺳﻠﺐ ﺍﷲ ﻫﺬﺍ ﺍﻟﺜﻐﺮ ﻭﺃﻫﻠﻪ ‪ : -‬ﻣﺎ ﻭﻫﺐ‬
‫ﳍﻢ ﻣﻦ ﺇﻧﻌﺎﻣﻪ ﺍﻟﺬﻱ ﻳﺘﻬﺎﻓﺖ ﺇﻟﻴﻬﻢ ﻣﺘﻨﺎﺳﻘﺎﹰ‪ ،‬ﻭﻳﻌﻴﺪ ﻏﺼﻦ ﳎﺪﻫﻢ ﻧﺎﺻﺮﹰﺍ ﺑﺎﺳﻘﹰﺎ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﻓﻠﻲ ﺍﻟﻨﺎﺱ ﺍﻟﺴﻤﺎﺡ ﻋﺸﻘﺘﻪ ‪ ...‬ﻭﺃﺣﺴﻦ ﻣﺎ ﺗﺴﺪﻯ ﺍﳌﻜﺎﺭﻡ ﻋﺎﺷﻘﺎ‬
‫ﲪﻰ ﺍﷲ ﻣﻦ ﻛﻴﺪ ﺍﻟﺰﻣﺎﻥ ﺧﻼﺋﻘﹰﺎ ‪ ...‬ﻭﺳﻌﺖ ﻬﺑﺎ ﻳﺎ ﺑﻦ ﺍﻟﻜﺮﺍﻡ ﺧﻼﺋﻘﺎ‬
‫ﺇﺫﺍ ﻇﻠﻤﻮﺍ ﻛﺎﻧﺖ ﴰﻮﺳﹰﺎ ﻃﻮﺍﻟﻌﹰﺎ ‪ ...‬ﻭﺇﻥ ﺃﺟﺪﺑﻮﺍ ﻛﺎﻧﺖ ﻏﻴﻮﺛﹰﺎ ﺩﻭﺍﻓﻘﺎ‬
‫ﻭﻗﺪ ﺯﺍﺩ ﺷﻬﺮ ﺍﻟﺼﻮﻡ ﺭﺑﻌﻚ ﺻﺎﲝﹰﺎ ‪ ...‬ﻟﻪ ﺑﺄﻓﺎﻭﻳﻖ ﺍﻟﺴﻌﻮﺩ ﻭﻏﺎﺑﻘﺎ‬
‫ﺗﻨﻮﺭ ﺑﺎﻟﻘﺮﺁﻥ ﺃﺳﺪﺍﻑ ﻟﻴﻠﻪ ‪ ...‬ﻓﻴﺒﻴﺾ ﻣﻨﻬﺎ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻏﺎﺳﻘﺎ‬
‫ﺗﺄﺭﺝ ﻣﻦ ﺗﻘﻮﺍﻙ ﻓﻴﻪ ﻟﻄﺎﺋﻢ ‪ ...‬ﻳﻈﻞ ﳍﺎ ﻋﺮﻧﲔ ﻋﺎﻣﻚ ﻧﺎﺷﻘﺎ‬
‫ﻓﻌﺶ ﺃﺑﺪﹰﺍ ﻣﺎ ﺷﻮﻫﺪ ﺍﻷﻓﻖ ﺃﻭﺭﻗﺎ ‪ ...‬ﻭﺭﺍﺡ ﻗﻀﻴﺐ ﺍﻷﻳﻚ ﺃﺧﻀﺮ ﺃﻭﺭﻗﺎ‬
‫ﺇﺫﺍ ﻋﺪ ﻗﻮﻡ ﻟﻠﻤﻌﺎﱄ ﺃﺧﺎﻣﺼﹰﺎ ‪ ...‬ﻋﺪﺩﻧﺎﻙ ﺗﻴﺠﺎﻧﹰﺎ ﳍﺎ ﻭﻣﻔﺎﺭﻗﺎ‬

‫ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪﺑﻦ ﲪﺪﻭﻥ‬

‫ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲪﺪﻭﻥ ﺃﺑﻮ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﺍﳌﻌﺎﱄ ﺑﻦ ﺃﰊ ﺳﻌ ٍﺪ ﺍﻟﻜﺎﺗﺐ‪ .‬ﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺃﺑﻴﻪ ﺻﺎﺣﺐ‬
‫ﺍﻟﺪﻳﻮﺍﻥ ﻬﺑﺎﺀ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﳌﻌﺎﱄ‪ ،‬ﻭﺫﻛﺮ ﻋﻤﻪ ﺃﰊ ﻧﺼ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻛﺎﺗﺐ ﺍﻹﻧﺸﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺳﻌ ٍﺪ ﻫﺬﺍ ﰲ‬
‫ﺣﺎﺩﻱ ﻋﺸﺮ ﺍﶈﺮﻡ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺳﺘﻤﺎﺋ ٍﺔ ﻛﻤﺎ ﻧﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ .‬ﻭﻣﻮﻟﺪﻫﻔﻲ ﺻﻔ ﹴﺮ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪.‬‬
‫ﻭﻛﺎﻥ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻣﻦ ﺍﻷﺩﺑﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺷﺎﻫﺪﻧﺎﻫﻢ‪ ،‬ﺯﻛﻲ ﺍﻟﻨﻔﺲ‪ ،‬ﻃﺎﻫﺮ ﺍﻷﺧﻼﻕ‪ ،‬ﻋﺎﱄ ﺍﳍﻤﺔ‪ ،‬ﺣﺴﻦ‬
‫ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻣﻠﻴﺢ ﺍﻟﺸﻴﺒﺔ‪ ،‬ﺿﺨﻢ ﺍﳉﺜﺔ‪ ،‬ﻛﺚ ﺍﻟﻠﺤﻴﺔ ﻃﻮﻳﻠﻬﺎ‪ ،‬ﻃﻮﻳﻞ ﺍﻟﻘﺎﻣﺔ‪ ،‬ﻧﻈﻴﻒ ﺍﻟﻠﺒﺴﺔ‪ ،‬ﻇﺮﻳﻒ ﺍﻟﺸﻜﻞ‪ ،‬ﻭﻫﻮ‬
‫ﺕ ﻋﺎﻳﻨﺖ ﻣﻨﻬﺎ ﺍﻟﻨﻈﺮ ﰲ‬‫ﳑﻦ ﺻﺤﺒﺘﻪ ﻓﺤﻤﺪﺕ ﺻﺤﺒﺘﻪ‪ ،‬ﻭﺷﻜﺮﺕ ﺃﺧﻼﻗﻪ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻭﱄ ﻋﺪﺓ ﻭﻻﻳﺎ ٍ‬
‫ﺍﻟﺒﻴﻤﺎﺭﺳﺘﺎﻥ ﺍﻟﻌﻀﺪﻱ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﻴﺒﺘﻪ ﻓﻴﻪ ﻭﻣﻜﺎﻧﺘﻪ ﻣﻨﻪ ﺃﻋﻈﻢ ﻣﻦ ﻣﻜﺎﻧﺔ ﺃﺭﺑﺎﺏ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻷﻥ ﺍﻟﻨﺎﺱ‬
‫ﻳﺮﻭﻧﻪ ﺑﻌﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺒﻴﺖ ﺍﻟﻘﺪﱘ ﰲ ﺍﻟﺮﻳﺎﺳﺔ‪ ،‬ﰒ ﻭﱄ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻛﺘﺎﺑﺔ ﺍﻟﺴﻜﺔ ﺑﺎﻟﺪﻳﻮﺍﻥ ﺍﻟﻌﺰﻳﺰ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻳﺮﺯﻕ‬
‫ﻋﺸﺮﺓ ﺩﻧﺎﻧﲑ ﰲ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺳﺄﻟﺘﻪ‪ :‬ﻓﻘﻠﺖ ﲪﺪﻭﻥ ﺍﻟﺬﻱ ﺗﻨﺴﺒﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﺃﻫﻮ ﲪﺪﻭﻥ ﻧﺪﱘ ﺍﳌﺘﻮﻛﻞ ﻭﻣﻦ ﺑﻌﺪﻩ ﻣﻦ‬
‫ﺍﳋﻠﻔﺎﺀ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﳓﻦ ﻣﻦ ﺁﻝ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﲪﺪﺍﻥ ﺑﻦ ﲪﺪﻭﻥ ﻣﻦ ﺑﲔ ﺗﻐﻠﺐ‪ ،‬ﻫﺬﺍ ﺻﻮﺭﺓ ﻟﻔﻈﻪ‪.‬‬
 ‫ﻭﻛﺎﻥ ﻣﻦ ﺍﶈﺒﲔ ﻟﻠﻜﺘﺐ ﻭﺍﻗﺘﻨﺎﺋﻬﺎ‪ ،‬ﻭﺍﳌﺒﺎﻟﻐﲔ ﰲ ﲢﺼﻴﻠﻬﺎ ﻭﺷﺮﺍﺋﻬﺎ‪ ،‬ﻭﺣﺼﻞ ﻟﻪ ﻣﻦ ﺃﺻﻮﳍﺎ ﺍﳌﺘﻘﻨﺔ ﻭﺃﻣﻬﺎﻬﺗﺎ‬
‫ﺍﳌﻌﻴﻨﺔ‪ ،‬ﻣﺎ ﱂ ﳛﺼﻞ ﺃﺣﺪ ﻟﻠﻜﺜﲑ‪ ،‬ﰒ ﺗﻘﺎﻋﺪ ﺑﻪ ﺍﻟﺪﻫﺮ ﻭﺑﻄﻞ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﺮﺃﻳﺘﻪ ﳜﺮﺟﻬﺎ ﻭﻳﺒﻴﻌﻬﺎ ﻭﻋﻴﻨﺎﻩ ﺗﺬﺭﻓﺎﻥ‬
‫ﺑﺎﻟﺪﻣﻮﻉ ﻛﺎﳌﻔﺎﺭﻕ ﻷﻫﻠﻪ ﺍﻟﻌﺰﺍﺀ‪ ،‬ﻭﺍﳌﻔﺠﻮﻉ ﺑﺄﺣﺒﺎﺑﻪ ﺍﻷﻭﺩﺍﺀ‪ .‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻫﻮﻥ ﻋﻠﻴﻚ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﺃﻳﺎﻣﻚ ‪ -‬ﻓﺈﻥ‬
‫ﺍﻟﺪﻫﺮ ﺫﻭ ﺩﻭﻝﹴ‪ ،‬ﻭﻗﺪ ﻳﺴﻌﻒ ﺍﻟﺰﻣﺎﻥ ﻭﻳﺴﺎﻋﺪ ﻭﺗﺮﺟﻊ ﺩﻭﻟﺔ ﺍﻟﻌﺰ ﻭﺗﻌﺎﻭﺩ‪ ،‬ﻓﺘﺴﺘﺨﻠﻒ ﻣﺎﻫﻮ ﺃﺣﺴﻦ ﻣﻨﻬﺎ‬
‫ﻭﺃﺟﻮﺩ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺣﺴﺒﻚ ﻳﺎ ﺑﲏ‪ :‬ﻫﺬﻩ ﻧﺘﻴﺠﺔ ﲬﺴﲔ ﺳﻨ ﹰﺔ ﻣﻦ ﺍﻟﻌﻤﺮ ﺃﻧﻔﻘﺘﻬﺎ ﰲ ﲢﺼﻴﻠﻬﺎ‪ ،‬ﻭﻫﺐ ﺃﻥ ﺍﳌﺎﻝ ﻳﺘﻴﺴﺮ‪.‬‬
‫ﻭﺍﻷﺟﻞ ﻳﺘﺄﺧﺮ ‪ -‬ﻭﻫﻴﻬﺎﺕ ‪ -‬ﻓﺤﻴﻨﺌ ﹰﺬ ﻻ ﺃﺣﺼﻞ ﻣﻦ ﲨﻌﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺇﻻ ﻋﻠﻰ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﻌﺪﻩ ﺗﻼﻕﹴ‪،‬‬
‫ﻭﺃﻧﺸﺪ ﺑﻠﺴﺎﻥ ﺍﳊﺎﻝ‪:‬‬
‫ﻫﺐ ﺍﻟﺪﻫﺮ ﺃﺭﺿﺎﱐ ﻭﺃﻋﺘﺐ ﺻﺮﻓﻪ ‪ ...‬ﻭﺃﻋﻘﺐ ﺑﺎﳊﺴﲎ ﻭﻓﻚ ﻣﻦ ﺍﻷﺳﺮ‬
‫ﻓﻤﻦ ﱄ ﺑﺄﻳﺎﻡ ﺍﻟﺸﺒﺎﺏ ﺍﻟﱵ ﻣﻀﺖ ‪ ...‬ﻭﻣﻦ ﻗﺒﻞ ﲟﺎ ﻗﺪ ﻣﺮ ﰲ ﺍﻟﺒﺆﺱ ﻣﻦ ﻋﻤﺮﻱ؟؟‬
‫ﰒ ﺃﺩﺭﻛﺘﻪ ﻣﻨﻴﺘﻪ ﻭﱂ ﻳﻨﻞ ﺃﻣﻨﻴﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺣﺮﺻﹰﺎ ﻋﻠﻰ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺠﻤﻊ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺻﻨﻒ ﻣﻦ ﺃﺧﺒﺎﺭ‬
‫ﺍﻟﺸﻌﺮﺍﺀ ﻭﺃﻟﻒ ﻛﺘﺒﹰﺎ ﻛﺎﻥ ﻻ ﳚﺴﺮ ﻋﻠﻰ ﺇﻇﻬﺎﺭﻫﺎ ﺧﻮﻓﹰﺎ ﳑﺎ ﻃﺮﻕ ﺃﺑﺎﻩ ﻣﻊ ﺷﺪﺓ ﺍﺣﺘﺮﺍﺯﹴ‪ ،‬ﻭﺑﺎﳉﻤﻠﺔ‪ :‬ﻓﻌﺎﺵ ﰲ ﺯﻣﻦ‬
‫ﺳﻮ ٍﺀ ﻭﺧﻠﻴﻔ ٍﺔ ﻏﺸﻮ ﹴﻡ ﺟﺎﺋﺮﹴ‪ ،‬ﻛﺎﻥ ﺇﺫﺍ ﺗﻨﻔﺲ ﺧﺎﻑ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﺭﻗﻴﺐ ﻳﺆﺩﻱ ﺑﻪ ﺇﱃ ﺍﻟﻌﻄﺐ‪ ،‬ﻭﻫﻮ ﻛﺎﻥ‬
‫ﺁﺧﺮ ﻣﻦ ﺑﻘﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺍﻟﺮﻛﻦ ﺍﻟﺪﻋﻴﻢ‪ ،‬ﻭﱂ ﳜﻠﻒ ﺇﻻ ﺍﺑﻨ ﹰﺔ ﻣﺰﻭﺟﹰﺔ ﻣﻦ ﺍﺑﻦ ﺍﻟﺪﻭﺍﻣﻲ‪ ،‬ﻭﻣﺎ ﺃﻇﻨﻬﺎ‬
‫ﻣﻌﻘﺒ ﹰﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺍﻏﺘﺒﺎﻃﻪ ﺑﺎﻟﻜﺘﺐ ﻭﻣﻨﺎﻓﺴﺘﻪ ﻭﻣﻨﺎﻗﺸﺘﻪ ﻓﻴﻬﺎ ﺟﻮﺍﺩﹰﺍ ﺑﺈﻋﺎﺭﻬﺗﺎ‪ ،‬ﻭﻟﻘﺪ ﻗﺎﻝ ﱄ ﻳﻮﻣﹰﺎ ‪ -‬ﻭﻗﺪ‬
‫ﺏ ﻗﻂ ﻭﻻﺃﺧﺬﺕ ﻋﻠﻴﻪ ﺭﻫﻨﹰﺎ‪ .‬ﻭﻻ ﺃﻋﻠﻢ ﺃﻧﻪ‬ ‫ﻋﺠﺒﺖ ﻣﻦ ﻣﺴﺎﺭﻋﺘﻪ ﺇﱃ ﺇﻋﺎﺭﻬﺗﺎ ﻟﻠﻄﻠﺒﺔ ‪ : -‬ﻣﺎ ﲞﻠﺖ ﺑﺈﻋﺎﺭﺓ ﻛﺘﺎ ﹴ‬
‫ﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﻛﺘﺎﺑﹰﺎ ﰲ ﻋﺎﺭﻳ ٍﺔ ﻗﻂ‪ .‬ﻓﻘﻠﺖ‪ :‬ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺧﻠﻮﺹ ﻧﻴﺘﻚ ﰲ ﺇﻋﺎﺭﻬﺗﺎ ﷲ ﺣﻔﻈﻬﺎ ﻋﻠﻴﻚ‪.‬‬

‫ﻭﻛﺘﺐ ﲞﻄﻪ ﺍﻟﺮﺍﺋﻖ ﻃﺮﺍﺋﻒ ﺍﻟﻜﺘﺐ ﺍﻟﻜﺜﲑﺓ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﺼﻐﺎﺭ ﺍﳌﺮﻭﻳﺔ‪ ،‬ﻭﻗﺎﺑﻠﻬﺎ ﻭﺻﺤﺤﻬﺎ ﻭﲰﻌﻬﺎ ﻋﻠﻰ ﺍﳌﺸﺎﻳﺦ‪.‬‬
‫ﻓﻜﺎﻥ ﳑﻦ ﻟﻘﻲ ﻣﻦ ﺍﳌﺸﺎﻳﺦ‪ :‬ﺃﺑﻮ ﺑﻜ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﺰﺍﻏﻮﱐ‪ ،‬ﻭﺍﻟﻨﻘﻴﺐ ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒ ٍﺪ‬
‫ﺍﻟﻌﺒﺎﺳﻲ ﺍﳌﻜﻲ‪ ،‬ﻭﺃﺑﻮ ﺣﺎﻣ ٍﺪ ﳏﻤﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻐﺮﻧﺎﻃﻲ ﻣﻐﺮﰊ ﻗﺪﻡ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﺑﻮ ﺍﳌﻌﺎﱄ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﻟﻨﺤﺎﺱ ﺍﻟﻌﻄﺎﺭ‪ ،‬ﻭﻭﺍﻟﺪﻩ ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﺑﻦ ﲪﺪﻭﻥ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻔﺘﺢ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ‬
‫ﺵ ﻭﻏﲑﻫﻢ‪.‬‬‫ﺍﻟﺒﻄﻲ‪ ،‬ﻭﲨﺎﻋﺔ ﺑﻌﺪﻫﻢ ﻛﺜﲑﺓ ﻛﺎﺑﻦ ﻛﻠﻴﺐ ﺍﳊﺮﺍﱐ‪ ،‬ﻭﺍﺑﻦ ﺑﻮ ﹴ‬
‫ﻭﺭﻭﻯ ﺷﻴﺌﹰﺎ ﻣﻦ ﻣﺴﻤﻮﻋﺎﺗﻪ ﻳﺴﲑﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﻣﺆﻳﺪ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻟﻘﻤﺊ ﻧﺎﺋﺐ ﺍﻟﻮﺯﺍﺭﺓ ﺑﺒﻐﺪﺍﺩ‪ :‬ﻗﺪ ﺧﺮﺝ‬
‫ﺇﱃ ﻧﺎﺣﻴﺔ ﺧﻮﺯﺳﺘﺎﻥ ﺣﻴﺚ ﻋﺼﻰ ﺳﻨﺠﺮ ﳑﻠﻮﻙ ﺍﳋﻠﻴﻔﺔ ﻬﺑﺎ ﺣﱴ ﻗﺒﺾ ﻋﻠﻴﻪ ﻭﻋﺎﺩ ﺑﻪ ﻭﰲ ﺻﺤﺒﺘﻪ ﻋﺰ ﺍﻟﺪﻳﻦ‬
‫ﳒﺎﺡ ﺍﻟﺸﺮﺍﰊ‪ ،‬ﻓﺨﺮﺝ ﺍﻟﻨﺎﺱ ﻟﺘﻠﻘﻴﻪ ﻋﻨﺪ ﻋﻮﺩﻩ ﰲ ﺍﶈﺮﻡ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺳﺘﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻥ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﻓﻴﻤﻦ ﳜﺮﺝ‬
‫ﻼ ﺗﺮﻓﹰﺎ ﻣﻌﺘﺎﺩﹰﺍ ﻟﻠﺪﻋﺔ ﻭﺍﻟﺮﺍﺣﺔ‪ ،‬ﻣﻼﺯﻣﹰﺎ ﻟﻌﻘﺮ‬
‫ﺧﺮﺝ ﻟﺘﻠﻘﻴﻪ ﻋﻨﺪ ﻋﻮﺩﻩ ﰲ ﺍﶈﺮﻡ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺳﺘﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻥ ﻋﺒ ﹰ‬
‫ﺩﺍﺭﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﺮ ﺷﺪﻳﺪﹰﺍ ﻭﺍﻟﻮﻗﺖ ﺻﺎﺋﻔﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﳌﺪﺍﺋﻦ ﺍﺷﺘﺪ ﻋﻠﻴﻪ ﺍﳊﺮ ﻭﺗﻜﺎﺛﻒ‪ ،‬ﺣﱴ ﺃﻓﻀﻰ ﺑﻪ ﺇﱃ‬
‫ﺍﻟﺘﻠﻒ‪ ،‬ﻓﻤﺎﺕ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﺍﻟﻮﻗﺖ ﺍﳌﻘﺪﻡ ﺫﻛﺮﻩ ﺑﺎﳌﺪﺍﺋﻦ‪ ،‬ﺑﻴﻨﻪ ﻭﺑﲔ ﺑﻐﺪﺍﺩ ﺳﺒﻌﺔ ﻓﺮﺍﺳﺦ‪ ،‬ﻓﺨﻤﻞ ﺇﱃ ﺑﻐﺪﺍﺩ‬
‫ﻭﺩﻓﻦ ﲟﻘﱪﺓ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔ ﹴﺮ ﺑﺒﺎﺏ ﺍﻟﺘﲔ ﺕ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﺭﺿﻲ ﻋﻨﻪ‪.‬‬
‫ﺍﳊﺴﻦ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻟﺼﻐﺎﱐ ﺍﻟﻨﺤﻮﻱ‬
‫ﻭﻳﻘﺎﻝ ﺻﺎﻏﺎﻥ ‪ -‬ﻣﻦ ﺑﻼﺩ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ ‪ -‬ﻗﺪﻡ ﺍﻟﻌﺮﺍﻕ ﻭﺣﺞ‪ ،‬ﰒ ﺩﺧﻞ ﺍﻟﻴﻤﻦ ﻭﻧﻔﻖ ﻟﻪ ﻬﺑﺎ ﺳﻮﻕ‪ ،‬ﻭﻛﺎﻥ‬
 ‫ﻭﺭﻭﺩﻩ ﺇﱃ ﻋﺪﻥ ﺳﻨﺔ ﻋﺸ ﹴﺮ ﻭﺳﺘﻤﺎﺋﺔٍ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺗﻜﻤﻠﺔ ﺍﻟﻌﺰﻳﺰﻱ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﺍﻟﺘﺼﺮﻳﻒ‬
‫ﺕ ﻗﺎﳍﺎ ﻭﻫﻲ‪:‬‬‫ﻭﻣﻨﺎﺳﻚ ﺍﳊﺞ ﺧﺘﻤﻪ ﺑﺄﺑﻴﺎ ٍ‬
‫ﺷﻮﻗﻲ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﺍﻟﻐﺮﺍﺀ ﻗﺪ ﺯﺍﺩﺍ ‪ ...‬ﻓﺎﺳﺘﺤﻤﻞ ﺍﻟﻘﻠﺺ ﺍﻟﻮﺧﺎﺩﺓ ﺍﻟﺰﺍﺩﺍ‬
‫ﺃﺭﺍﻗﻚ ﺍﳊﻨﻈﻞ ﺍﻟﻌﺎﻣﻲ ﻣﻨﺘﺠﻌﹰﺎ ‪ ...‬ﻭﻏﲑﻙ ﺍﻧﺘﺠﻊ ﺍﻟﺴﻌﺪﺍﻥ ﻭﺍﺭﺗﺎﺩﺍ‬
‫ﺐ ‪ ...‬ﻧﻴﺎﻗﻬﺎ ﺭﺯﺣﹰﺎ ﻭﺍﻟﺼﻌﺐ ﻣﻨﻘﺎﺩﺍ‬
‫ﺃﺗﻌﺒﺖ ﺳﺮﺣﻚ ﺣﱴ ﺁﺽ ﻋﻦ ﻛﺜ ﹴ‬
‫ﻓﺎﻗﻄﻊ ﻋﻼﺋﻖ ﻣﺎ ﺗﺮﺟﻮﻩ ﻣﻦ ﻧﺸﺐ ‪ ...‬ﺍﺳﺘﻮﺩﻉ ﺍﷲ ﺃﻣﻮﺍ ﹰﻻ ﻭﺃﻭﻻﺩﺍ‬
‫ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺑﻌﺪﻥ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﺠﺒﹰﺎ ﻬﺑﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺑﻜﻼﻡ ﻣﺼﻨﻔﻪ ﻭﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳋﻄﺎﰊ‬
‫ﲨﻊ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺟﺮﺍﻣﻴﺰﻩ‪ ،‬ﻭﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ‪ :‬ﺍﺣﻔﻈﻮﺍ ﻏﺮﻳﺐ ﺃﰊ ﻋﺒﻴ ٍﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡﹴ‪ ،‬ﻓﻤﻦ ﺣﻔﻈﻪ ﻣﻠﻚ ﺃﻟﻒ‬
‫ﺩﻳﻨﺎﺭﹴ‪ ،‬ﻓﺈﱐ ﺣﻔﻈﺘﻪ ﻓﻤﻠﻜﺘﻬﺎ‪ ،‬ﻭﺃﺷﺮﺕ ﻋﻠﻰ ﺑﻌﺾ ﺃﺻﺤﺎﰊ ﲝﻔﻈﻪ ﻭﻣﻠﻜﻬﺎ‪ .‬ﻭﰲ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋٍﺔ‬
‫ﻛﺎﻥ ﲟﻜﺔ‪ ،‬ﻭﻗﺪ ﺭﺟﻊ ﻣﻦ ﺍﻟﻴﻤﻦ ﻭﻫﻮ ﺁﺧﺮﺍﻟﻌﻬﺪ ﺑﻪ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﺍﳌﻈﻔﺮ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬

‫ﺃﺑﻮ ﻋﻠﻲﹴ‪ ،‬ﺃﺩﻳﺐ ﻧﺒﻴﻞ‪ ،‬ﺷﺎﻋﺮ ﻣﺼﻨﻒ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﺃﺭﺳﻼﻥ ﰲ ﺗﺎﺭﻳﺦ ﺧﻮﺍﺭﺯﻡ ﻓﻘﺎﻝ‪ :‬ﻣﺎﺕ ﺃﺑﻮ ﻋﻠ ﹴﻲ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﺍﳌﻈﻔﺮ ﺍﻷﺩﻳﺐ ﺍﻟﻀﺮﻳﺮ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﰒ ﺍﳋﻮﺍﺭﺯﻣﻲ ﰲ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺃﺭﺑﻌﲔ‬
‫ﻼ ﺯﻋﻢ ﻓﻴﻪ ﺃﻧﻪ ﻛﺎﻥ ﻣﺆﺩﺏ ﺃﻫﻞ ﺧﻮﺍﺭﺯﻡ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻭﳐﺮﺟﻬﻢ ﻭﺷﺎﻋﺮﻫﻢ‬ ‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﺛﻨﺎ ًﺀ ﻃﻮﻳ ﹰ‬
‫ﻭﻣﻘﺪﻣﻬﻢ ﻭﺍﳌﺸﺎﺭﺇﻟﻴﻪ ﻣﻨﻬﻢ‪ ،‬ﻭﻫﻮ ﺷﻴﺦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﳐﺸﺮﻱ ﻗﺒﻞ ﺃﰊ ﻣﻀﺮ‪ ،‬ﻭﻟﻪ ﻧﻈﻢ ﻭﻧﺜﺮ‪ .‬ﻭﺫﻛﺮ ﺃﻥ ﻟﻪ ﻭﻟﺪﹰﺍ‬
‫ﺍﲰﻪ ﻋﻤﺮ ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺣﻔﺺﹴ‪ ،‬ﺃﺩﻳﺐ ﻓﻘﻴﻪ ﻓﺎﺿﻞ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﻣﻨﻪ‪:‬‬
‫ﺳﺒﺤﺎﻥ ﻣﻦ ﻟﻴﺲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ‪ ...‬ﰲ ﺍﻷﺭﺽ ﻧﺪ ﻟﻪ ﻭﺃﺷﺒﺎﻩ‬
‫ﺃﺣﺎﻁ ﺑﺎﻟﻌﺎﳌﲔ ﻣﻘﺘﺪﺭﹰﺍ ‪ ...‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‬
‫ﻭﺧﺎﰎ ﺍﳌﺮﺳﻠﲔ ﺳﻴﺪﻧﺎ ‪ ...‬ﺃﲪﺪ ﺭﺏ ﺍﻟﺴﻤﺎﺀ ﲰﺎﻩ‬
‫ﺃﺷﺮﻗﺖ ﺍﻷﺭﺽ ﺑﻌﺪ ﺑﻌﺜﺘﻪ ‪ ...‬ﻭﺣﺼﺤﺺ ﺍﳊﻖ ﻣﻦ ﳏﻴﺎﻩ‬
‫ﺺ ﻫﺬﺍ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻭﻭﺟﺪﺕ ﻟﻠﺤﺴﻦ ﺑﻦ ﺍﳌﻈﻔﺮ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪:‬‬ ‫ﻭﻣﺎﺕ ﺃﺑﻮ ﺣﻔ ﹴ‬
‫ﻛﺘﺎﺏ ﻬﺗﺬﻳﺐ ﺩﻳﻮﺍﻥ ﺍﻷﺩﺏ‪ ،‬ﻭﻛﺘﺎﺏ ﻬﺗﺬﻳﺐ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻛﺘﺎﺏ ﺫﻳﻠﻪ ﻋﻠﻰ ﺗﺘﻤﺔ ﺍﻟﻴﺘﻴﻤﺔ ﱂ ﺃﻗﻒ ﻋﻠﻰ‬
‫ﺍﲰﻪ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ ﳎﻠﺪﺗﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﻛﺘﺎﺏ ﳏﺎﺳﻦ ﻣﻦ ﺍﲰﻪ ﺍﳊﺴﻦ‪ ،‬ﻛﺘﺎﺏ ﺯﻳﺎﺩﺍﺕ‬
‫ﺃﺧﺒﺎﺭ ﺧﻮﺍﺭﺯﻡ‪ .‬ﻧﻘﻠﺖ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻭﺻﻞ ﺑﻪ ﺗﺘﻤﺔ ﺍﻟﻴﺘﻴﻤﺔ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻪ ﺃﺷﻴﺎﺀ ﻣﻦ ﺷﻌﺮﻩ ﻭﺭﺳﺎﺋﻠﻪ ﺧﺘﻢ ﻬﺑﺎ‬
‫ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺍﳌﻈﻔﺮ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻧﻴﺴﺎﺑﻮﺭﻱ ﺍﶈﺘﺪ‪ ،‬ﺧﻮﺍﺭﺯﻣﻲ ﺍﳌﻮﻟﺪ‪ ،‬ﻭﳑﻦ‬
‫ﻛﺎﻥ ﻋﺎﺭﻓﹰﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻏﲑ ﻣﻔﺘﻮ ٍﻥ ﺑﻨﻈﻤﻪ ﻭﻧﺜﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﺳﻠﻚ ﻃﺮﻳﻖ ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻓﻴﻤﺎ ﺃﻭﺭﺩﻩ‬
‫ﻣﻦ ﺷﻌﺮﻩ ﰲ ﺁﺧﺮ ﻛﺘﺎﺏ ﺗﺘﻤﺔ ﺍﻟﻴﺘﻴﻤﺔ‪ ،‬ﻓﺄﻭﺭﺩ ﻧﺒﺬﹰﺍ ﳑﺎ ﻳﺴﺘﺤﺴﻦ ﻣﻦ ﻛﻼﻣﻪ‪ ،‬ﻭﻳﺴﺘﺒﺪﻉ ﻣﻨﻨﻈﺎﻣﻪ‪ ،‬ﻓﻤﻦ ﻧﺜﺮﻩ‬
‫ﺍﻟﺴﺎﺫﺝ ﺭﻗﻌﺔ ﻟﻪ‪:‬‬
 ‫ﻋﺮﻑ ﺍﷲ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺑﺮﻛﺔ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻭﻓﻘﻪ ﻣﻦ ﻃﺎﻋﺘﻪ ﳌﺎ ﻳﻜﺘﺴﺐ ﺑﻪ ﻣﻦ ﺍﻟﻌﻔﻮ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﻌﺬﺭ ﺍﻟﻮﺍﻗﻊ‬
‫ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﻟﻘﺼﺪﺕ ﳎﻠﺴﻪ ‪ -‬ﺃﻋﻼﻩ ﺍﷲ ‪ -‬ﺑﺎﻟﺘﻬﻨﺌﺔ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﻗﻀﺎﺀ ﺣﻘﻪ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻫﺬﺍ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﲤﻜﻴﻨﻪ ‪-‬‬
‫ﺖ ﺑﺄﻓﻀﺎﻟﻪ‪ ،‬ﻓﻠﻴﺖ ﺷﻌﺮﻱ ﱂ ﻋﺪﻝ ﺇﱃ ﺍﻟﻔﻄﺎﻡ ﻣﻦ ﺫﻟﻚ‬ ‫ﻭﻋﻬﺪﻱ ﺑﻪ ﻳﻌﺪﱐ ﻣﻦ ﲨﻠﺔ ﻋﻴﺎﻟﻪ‪ ،‬ﻭﳜﺼﲏ ﻛﻞ ﻭﻗ ٍ‬
‫ﺍﻹﻧﻌﺎﻡ؟ ﻓﺈﻥ ﻛﺎﻥ ﻧﺴﻴﺎﻥ ﻓﻘﺪ ﺟﺎﺀﻩ ﺫﻛﺮﻯ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺠﺮﺍﻥ ﻓﺤﺎﺷﺎﻩ ﻣﻦ ﻫﺠﺮﻱ‪ .‬ﻭﻟﻪ ﻣﻦ ﺃﺧﺮﻯ‪ :‬ﺍﻟﺸﻴﺦ‬
‫ﻳﺴﺘﺮﻕ ﺍﻷﺣﺮﺍﺭ ﺑﻌﻮﺍﺋﺪ ﻓﻀﻠﻪ ﻭﺑﻮﺍﺩﻳﻪ‪ ،‬ﺣﱴ ﻻ ﺣﺮ ﺑﻮﺍﺩﻳﻪ‪ .‬ﻭﻣﻦ ﻧﻈﻤﻪ‪:‬‬
‫ﺶ ﻛﺎﻥ ﺟﺪ ﻣﻮﺍﺕ ‪ ...‬ﺃﺣﻴﺎ ﻣﻦ ﺍﻟﻠﺬﺍﺕ ﻛﻞ ﻣﻮﺍﺕ‬ ‫ﻼ ﺑﻌﻴ ﹴ‬
‫ﺃﻫ ﹰ‬
‫ﻉ ﺑﺸﺘﺎﺕ‬ ‫ﺃﻳﺎﻡ ﺳﺮﺏ ﺍﻷﻧﺲ ﻏﲑ ﻣﻨﻔ ﹴﺮ ‪ ...‬ﻭﺍﻟﺸﻤﻞ ﻏﲑ ﻣﺮﻭ ﹴ‬
‫ﻋﻴﺶ ﲢﺴﺮ ﻇﻠﻪ ﻋﻨﺎ ﻓﻤﺎ ‪ ...‬ﺃﺑﻘﻰ ﻟﻨﺎ ﺷﻴﺌﹰﺎ ﺳﻮﻯ ﺍﳊﺴﺮﺍﺕ‬
‫ﻭﻟﻘﺪ ﺳﻘﺎﱐ ﺍﻟﺪﻫﺮ ﻣﺎﺀ ﺣﻴﺎﺗﻪ ‪ ...‬ﻭﺍﻵﻥ ﻳﺴﻘﻴﲏ ﺩﻡ ﺍﳊﻴﺎﺕ‬
‫ﳍﻔﻲ ﻷﺣﺮﺍ ﹴﺭ ﻣﻨﻴﺖ ﺑﺒﻌﺪﻫﻢ ‪ ...‬ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻏﲑ ﺍﻟﺰﻣﺎﻥ ﺛﻘﺎﰐ‬
‫ﻗﺪ ﺯﺍﻟﺖ ﺍﻟﱪﻛﺎﺕ ﻏﲎ ﻛﻠﻬﺎ ‪ ...‬ﺑﺰﻳﺎﻝ ﺳﻴﺪﻧﺎ ﺃﰊ ﺍﻟﱪﻛﺎﺕ‬
‫ﺭﻛﻦ ﺍﻟﻌﻼ ﻭﺍﺠﻤﻟﺪ ﻭﺍﻟﻜﺮﻡ ﺍﻟﺬﻱ ‪ ...‬ﻗﺪ ﻓﺎﺕ ﰲ ﺍﳊﻠﺒﺎﺕ ﺃﻱ ﻓﻮﺍﺕ‬
‫ﻓﺎﺭﻗﺖ ﻃﻠﻌﺘﻪ ﺍﳌﻨﲑﺓ ﻣﻜﺮﻫﹰﺎ ‪ ...‬ﻓﺒﻘﻴﺖ ﻛﺎﶈﺼﻮﺭ ﰲ ﺍﻟﻈﻠﻤﺎﺕ‬
‫ﺃﺿﺤﻲ ﻭﺃﻣﺴﻲ ﺻﺎﻋﺪﹰﺍ ﺯﻓﺮﺍﰐ ‪ ...‬ﻟﻔﺮﺍﻗﻪ ﻣﺘﺤﺪﺭﹰﺍ ﻋﱪﺍﰐ‬
‫ﻭﺃﻧﺸﺪ ﻓﻴﻪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺟﺒﻴﻨﻚ ﺍﻟﺸﻤﺲ ﰲ ﺍﻷﺿﻮﺍﺀ ﻭﺍﻟﻘﻤﺮ ‪ ...‬ﳝﻴﻨﻚ ﺍﻟﺒﺤﺮ ﰲ ﺍﻹﺭﻭﺍﺀ ﻭﺍﳌﻄﺮ‬
‫ﻭﻇﻠﻚ ﺍﳊﺮﻡ ﺍﶈﻔﻮﻅ ﺳﺎﻛﻨﻪ ‪ ...‬ﻭﺑﺎﺑﻚ ﺍﻟﺮﻛﻦ ﻟﻠﻘﺼﺎﺩ ﻭﺍﳊﺠﺮ‬
‫ﻭﺳﻴﺒﻚ ﺍﻟﺮﺯﻕ ﻣﻀﻤﻮﻥ ﻟﻜﻞ ﻓ ﹴﻢ ‪ ...‬ﻭﺳﻴﻔﻚ ﺍﻷﺟﻞ ﺍﳉﺎﺭﻱ ﺑﻪ ﺍﻟﻘﺪﺭ‬
‫ﺃﻧﺖ ﺍﳍﻤﺎﻡ ﺑﻞ ﺍﻟﺒﺪﺭ ﺍﻟﺘﻤﺎﻡ ﺑﻞ ﺍﻟﺲ ‪ ...‬ﻳﻒ ﺍﳊﺴﺎﻡ ﺑﻞ ﺍﻟﺼﺎﺭﻡ ﺍﻟﺬﻛﺮ‬
‫ﻭﺃﻧﺖ ﻏﻴﺚ ﺍﻷﻧﺎﻡ ﺍﳌﺴﺘﻐﺎﺙ ﺑﻪ ‪ ...‬ﺇﺫﺍ ﺃﻏﺎﺭﺕ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻬﺎ ﺍﻟﻐﲑ‬
‫ﻭﺃﻧﺸﺪ ﺍﻧﻔﺴﻪ‪:‬‬
‫ﺃﺭﻳﺎ ﴰﺎ ﹴﻝ ﺃﻡ ﻧﺴﻴﻢ ﻣﻦ ﺍﻟﺼﺒﺎ ‪ ...‬ﺃﺗﺎﻧﺎ ﻃﺮﻭﻗﹰﺎ ﺃﻡ ﺧﻴﺎﻝ ﻟﺰﻳﻨﺒﺎ؟‬
‫ﺃﻡ ﺍﻟﻄﺎﻟﻊ ﺍﳌﺴﻌﻮﺩ ﻃﺎﻟﻊ ﺃﺭﺿﻨﺎ ‪ ...‬ﻓﺄﻃﻠﻊ ﻓﻴﻬﺎ ﻟﻠﺴﻌﺎﺩﺓ ﻛﻮﻛﺒﺎﹰ؟‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻟﻀﺮﻳﺮ‪ :‬ﺭﺃﻳﺖ ﺍﺑﻦ ﻫﻮﺩﺍﺭ ﰲ ﺍﳌﻨﺎﻡ ﺑﻌﺪ ﻣﻮﺗﻪ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻟﻘﺪ ﲢﻮﻟﺖ ﻣﻦ ﺩﺍ ﹴﺭ ﺇﱃ ﺩﺍﺭﹴ‪ ،‬ﻓﻬﻞ ﺭﺃﻳﺖ‬
‫ﻗﺮﺍﺭﹰﺍ ﻳﺎ ﺑﻦ ﻫﻮﺩﺍﺭ؟ ﻗﺎﻝ‪ :‬ﻓﺄﺟﺎﺑﲏ‪:‬‬
‫ﻻ ﺑﻞ ﻭﺟﺪﺕ ﻋﺬﺍﺑﹰﺎ ﻻ ﺍﻧﻘﻄﺎﻉ ﻟﻪ ‪ ...‬ﻣﺪﻯ ﺍﻟﻠﻴﻞ ﻭﺭﺑﹰﺎ ﻏﲑ ﻏﻔﺎﺭ‬
‫ﻭﻣﻨﺰ ﹰﻻ ﻣﻈﻠﻤﹰﺎ ﰲ ﻗﻌﺮ ﻫﺎﻭﻳ ٍﺔ ‪ ...‬ﻗﺮﻧﺖ ﻓﻴﻬﺎ ﺑﻜﻔﺎ ﹴﺭ ﻭﻓﺠﺎﺭ‬
‫ﻓﻘﻞ ﻷﻫﻠﻲ ﻣﻮﺗﻮﺍ ﻣﺴﻠﻤﲔ ﻓﻤﺎ ‪ ...‬ﻟﻠﻜﺎﻓﺮﻳﻦ ﻟﺪﻱ ﺍﻟﺒﺎﺭﻱ ﺳﻮﻯ ﺍﻟﻨﺎﺭ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻣﻴﻤﻮ ٍﻥ ﺍﻟﻨﺼﺮﻱ‬
‫ﺃﺣﺪ ﺑﲏ ﻧﺼﺮ ﺑﻦ ﻗﻌﲔ ﺑﻦ ﻃﺮﻳﻒ ﺑﻦ ﺃﺳﺪ ﺑﻦ ﺧﺰﳝﺔ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﳏﻤﺪ ﺑﻦ ﺍﻟﻨﻄﺎﺡ‪ ،‬ﻭﻛﺎﻥ ﺃﺧﻴﺎﺭﻳﹰﺎ ﻋﺎﺭﻓﺎﹰ‪ ،‬ﺫﻛﺮﻩ‬
‫ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻛﺘﺎﺏ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺂﺛﺮ‪.‬‬
 ‫ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﳌﻌﺎﱄ‬

‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﺍﳊﺴﲔ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﳊﻠﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺒﺎﻗﻼﱐ ﺍﻟﻨﺤﻮﻱ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻫﻮ‬
‫ﺐ ﻭﻏﲑﻩ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺃﰊ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻌﻜﱪﻱ‪،‬‬
‫ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻌﺼﺮ‪ ،‬ﲰﻊ ﻣﻦ ﺃﰊ ﺍﻟﻔﺮﺝ ﺑﻦ ﻛﻠﻴ ﹴ‬
‫ﻭﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻜﻼﻡ ﻭﺍﳊﻜﻤﺔ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻧﺼﲑ ﺍﻟﺪﻳﻦ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﻭﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ‬
‫ﺍﻟﺮﻳﺎﺳﺔ ﰲ ﻫﺬﻩ ﺍﻟﻔﻨﻮﻥ ﻭﰲ ﻋﻠﻢ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺃﺧﺬ ﻓﻘﻪ ﺍﳊﻨﻔﻴﺔ ﻋﻦ ﺃﰊ ﺍﶈﺎﺳﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺪﺍﻧﻐﺎﱐ ﺍﳊﻨﻔﻲ‪ ،‬ﰒ‬
‫ﺹ ﻋﻠﻰ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﶈﻔﻮﻅ ‪-‬‬ ‫ﺐ ﻭﺫﻛﺎ ٍﺀ ﻭﺣﺮ ﹴ‬‫ﺍﻧﺘﻘﻞ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻛﺎﻥ ﺫﺍ ﻓﻬ ﹴﻢ ﺛﺎﻗ ﹴ‬
‫ﻭﻛﺘﺐ ﺍﻟﻜﺜﲑ ﲞﻄﻪ ‪ -‬ﺫﺍ ﻭﻗﺎ ﹴﺭ ﻣﻊ ﺍﻟﺘﻮﺍﺿﻊ ﻭﻟﲔ ﺍﳉﺎﻧﺐ‪ ،‬ﻟﻘﻴﺘﻪ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺛﻼﺛﲔ ﻭﺳﺘﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺁﺧﺮ ﺍﻟﻌﻬﺪ ﺑﻪ‪.‬‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻮﺭﺍﱐ ﺍﻟﻨﺤﻮﻱ‬

‫ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﳓﺎﺓ ﺍﳌﻌﺘﺰﻟﺔ ﻭﻭﺻﻔﻪ ﺑﺎﻟﺘﺪﻗﻴﻖ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻜﺘﺎﺏ ﻟﺴﻴﺒﻮﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻃﺒﻘﺔ ﺃﰊ ﻋﻠ ﹴﻲ‬
‫ﺍﻟﻔﺎﺭﺳﻲ‪.‬‬

‫ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺑﻄﻮﻳﻪ‬

‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺤﻮﻱ ﻻ ﺃﻋﻠﻢ ﻣﻦ ﺃﻣﺮﻩ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬

‫ﻭﻣﺎﺫﺍ ﻋﻠﻴﻬﻢ ﻟﻮ ﺃﻗﺎﻣﻮﺍ ﻓﺴﻠﻤﻮﺍ ‪ ...‬ﻭﻗﺪ ﻋﻠﻤﻮﺍ ﺃﱐ ﻣﺸﻮﻕ ﻣﺘﻴﻢ‬
‫ﺳﺮﻭﺍ ﻭﳒﻮﻡ ﺍﻟﻠﻴﻞ ﺯﻫﺮ ﻃﻮﺍﻟﻊ ‪ ...‬ﻋﻠﻰ ﺃﻬﻧﻢ ﰲ ﺍﻟﻠﻴﻞ ﻟﻠﻨﺎﺱ ﺃﳒﻤﺪ‬
‫ﻭﺃﺧﻔﻮﺍ ﻋﻠﻰ ﺗﻠﻚ ﺍﳌﻄﺎﻳﺎ ﻣﺴﺮﻫﻢ ‪ ...‬ﻓﻨﻢ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﻈﻼﺀ ﺍﻟﺘﺒﺴﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺇﺫﺍ ﺍﻟﺪﺭ ﺯﺍﻥ ﺣﺴﻦ ﻭﺟﻮ ٍﻩ ‪ ...‬ﻛﺎﻥ ﻟﻠﺪﺭ ﺣﺴﻦ ﻭﺟﻬﻚ ﺯﻳﻨﺎ‬

‫ﻭﺗﺰﻳﺪﻳﻦ ﺃﻃﻴﺐ ﺍﻟﻄﻴﺐ ﻃﻴﺒﹰﺎ ‪ ...‬ﺇﻥ ﲤﺴﻴﻪ ﺃﻳﻦ ﻣﺜﻠﻚ ﺃﻳﻨﺎ؟‬

‫ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺧﺎﻟﻮﻳﻪ‬

‫ﺍﺑﻦ ﲪﺪﺍﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻨﺤﻮﻱ ﻣﻦ ﻛﺒﺎﺭ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﺃﺻﻠﻪ ﻣﻦ ﳘﺬﺍﻥ‪ ،‬ﻭﺩﺧﻞ ﺑﻐﺪﺍﺩ ﻃﺎﻟﺒﹰﺎ‬
‫ﻟﻠﻌﻠﻢ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻓﻠﻘﻲ ﻓﻴﻬﺎ ﺃﻛﺎﺑﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﺧﺬ ﻋﻨﻬﻢ‪ ،‬ﻓﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﳎﺎﻫﺪٍ‪،‬‬
‫ﻭﺍﻟﻨﺤﻮ ﻭﺍﻷﺩﺏ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳ ٍﺪ ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﻭﻧﻔﻄﻮﻳﻪ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻠﻐﺔ ﻋﻦ ﺃﰊ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ‪،‬‬
‫ﻭﲰﻊ ﻣﻦ ﳏﻤ ٍﺪ ﺑﻦ ﳐﻠ ٍﺪ ﺍﻟﻌﻄﺎﺭ ﻭﻏﲑﻩ‪.‬‬
‫ﻭﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﺳﻌﻴ ٍﺪ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﳌﻌﺎﻓﺎ ﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻟﻨﻬﺮﻭﺍﱐ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﺸﺎﻡ ﰒ ﺇﱃ ﺣﻠﺐ‬
‫ﻓﺎﺳﺘﻮﻃﻨﻬﺎ‪ ،‬ﻭﺗﻘﺪﻡ ﰲ ﺍﻟﻌﻠﻮﻡ ﺣﱴ ﻛﺎﻥ ﺃﺣﺪ ﺃﻓﺮﺍﺩ ﻋﺼﺮﻩ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺮﺣﻠﺔ ﺇﻟﻴﻪ ﻣﻦ ﺍﻵﻓﺎﻕ‪ ،‬ﻭﺍﺧﺘﺺ ﺑﺴﻴﻒ‬
‫ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﲪﺪﺍﻥ ﻭﺑﻨﻴﻪ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺁﻝ ﲪﺪﺍﻥ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﳚﻠﻮﻧﻪ ﻭﻳﻜﺮﻣﻮﻧﻪ‪ ،‬ﻓﺎﻧﺘﺸﺮ ﻋﻠﻤﻪ ﻭﺫﺍﻉ ﺻﻴﺘﻪ ﻭﻟﻪ ﻣﻊ ﺃﰊ‬
‫ﺍﻟﻄﻴﺐ ﺍﳌﺘﻨﱯ ﻣﻨﺎﻇﺮﺍﺕ‪ .‬ﻭﺩﺧﻞ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻓﻠﻤﺎ ﻣﺜﻞ ﺑﲔ ﻳﺪﻳﻪ ﻗﺎﻝ ﻟﻪ‪ :‬ﺍﻗﻌﺪ ﻭﱂ ﻳﻘﻞ ﺍﺟﻠﺲ‪ .‬ﻗﺎﻝ‬
‫ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ‪ :‬ﻓﻌﻠﻤﺖ ﺑﺬﻟﻚ ﺍﻋﺘﻼﻗﻪ ﺑﺄﻫﺪﺍﺏ ﺍﻷﺩﺏ‪ ،‬ﻭﺍﻃﻼﻋﻪ ﻋﻠﻰ ﺃﺳﺮﺍﺭ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ .‬ﻗﻠﺖ " ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺧﺎﻟﻮﻳﻪ ﺫﻟﻚ ﻫﺬﺍ‪ " ،‬ﻷﻧﻪ ﻳﻘﺎﻝ ﻟﻠﻘﺎﺋﻢ ﺍﻗﻌﺪ‪ ،‬ﻭﻟﻠﻨﺎﺋﻢ ﻭﺍﻟﺴﺎﺟﺪ ﺍﺟﻠﺲ " ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ ﺍﻟﺪﺍﱐ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻘﺮﺍﺀ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﺣﺎﻓﻈﹰﺎ ﻟﻠﻐﺔ‪ ،‬ﺑﺼﲑﹰﺍ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺛﻘ ﹰﺔ‬
‫ﻣﺸﻬﻮﺭﺍﹰ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﻏﲑ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺷﻴﻮﺧﻨﺎ ﻋﻨﺪ ﺍﳌﻨﻌﻢ ﺑﻦ ﻏﻠﺒﻮﻥ‪ ،‬ﻭﺍﳊﺴﻦ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭﻏﲑﳘﺎ‪ .‬ﻭﺭﻭﻯ ﺃﻥ‬
‫ﻼ ﺟﺎﺀ ﺇﱃ ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺃﺭﻳﺪ ﺃﻥ ﺃﺗﻌﻠﻢ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺎ ﺃﻗﻴﻢ ﺑﻪ ﻟﺴﺎﱐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻣﻨﺬ ﲬﺴﲔ ﺳﻨﺔ‬ ‫ﺭﺟ ﹰ‬
‫ﺃﺗﻌﻠﻢ ﺍﻟﻨﺤﻮ ﻓﻤﺎ ﺗﻌﻠﻤﺖ ﻣﺎ ﺃﻗﻴﻢ ﺑﻪ ﻟﺴﺎﱐ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ ﰲ ﺃﻣﺎﻟﻴﻪ‪ :‬ﺃﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺳﺄﻝ ﲨﺎﻋ ﹰﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﲝﻀﺮﺗﻪ ﺫﺍﺕ ﻟﻴﻠ ٍﺔ‪ :‬ﻋﻞ ﻫﻞ ﺗﻌﺮﻓﻮﻥ ﺍﲰﹰﺎ‬
‫ﳑﺪﻭﺩﹰﺍ ﻭﲨﻌﻪ ﻣﻘﺼﻮﺭ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻻ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﺃﻧﺖ؟ ﻗﻠﺖ‪ :‬ﺃﻧﺎ ﺃﻋﺮﻑ ﺍﲰﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﳘﺎ؟ ﻗﻠﺖ‪ :‬ﻻ‬
‫ﺃﻗﻮﻝ ﻟﻚ ﺇﻻ ﺑﺄﻟﻒ ﺩﺭﻫ ﹴﻢ ﻟﺌﻼ ﺗﺆﺧﺬ ﺑﻼ ﺷﻜﺮﹴ‪ ،‬ﻭﳘﺎ ﺍﻟﺼﺤﺮﺍﺀ ﻭﺻﺤﺎﺭﻯ‪ ،‬ﻭﻋﺬﺭﺍﺀ ﻭﻋﺬﺍﺭﻯ‪ .‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ‬
‫ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﺌﻴﻢ ﺍﻟﺮﺍﺿﻊ ﺍﻟﺬﻱ ﻳﺘﺨﻠﻞ ﻭﻳﺄﻛﻞ ﺧﻼﻟﺘﻪ‪.‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻧﻔﻄﻮﻳﻪ ﻋﻦ ﺃﰊ ﺍﳉﻬﻢ ﻋﻦ ﺍﻟﻔﺮﺍﺀ ﺃﻧﻪ ﲰﻊ ﺃﻋﺮﺍﺑﻴﺎﹰ ﻳﻘﻮﻝ‪ :‬ﻗﻀﺖ ﻋﻠﻴﻨﺎ ﺍﻟﺴﻠﻄﺎﻥ‪ .‬ﻗﻠﺖ‪ :‬ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ ﻭﺍﻟﺘﺬﻛﲑ ﺃﻋﻠﻰ‪ ،‬ﻭﻣﻦ ﺃﻧﺜﻪ ﺫﻫﺐ ﺑﻪ ﺇﱃ ﺍﳊﺠﺔ‪ ،‬ﻭﺣﻜﻲ ﻋﻦ ﺃﰊ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﻣﻌﲎ‬
‫ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﺇﺫﺍ ﺃﻛﻠﺘﻢ ﻓﺮﺍﺯﻣﻮﺍ " ﺃﻱ ﺍﻓﺼﻠﻮﺍ ﺑﲔ ﺍﻟﻠﻘﻤﺔ ﻭﺍﻟﻄﻌﺎﻡ ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺲ ﻓﻬﻮ‬
‫ﻭﺣﻜﻰ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻭﻫﻮ ﻣﻦ ﺗﻼﻣﺬﺗﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﻞ ﻋﻄ ﹴﺮ ﻣﺎﺋ ﹴﻊ ﻓﻬﻮ ﺍﳌﻼﺏ‪ ،‬ﻭﻛﻞ ﻋﻄﺮ ﻳﺎﺑ ﹴ‬
‫ﺍﻟﻜﺒﺎﺀ‪ ،‬ﻭﻛﻞ ﻋﻄ ﹴﺮ ﻳﺪﻕ ﻓﻬﻮ ﺍﻷﻟﻨﺠﻮﺝ‪ .‬ﻭﻻﺑﻦ ﺧﺎﻟﻮﻳﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺃﲰﺎﺀ ﺍﻷﺳﺪ ﺫﻛﺮ ﻟﻪ ﻓﻴﻪ‬
‫ﲬﺴﻤﺎﺋﺔ ﺍﺳﻢﹴ‪ ،‬ﻭﺇﻋﺮﺍﺏ ﺛﻼﺛﲔ ﺳﻮﺭﺓﹰ‪ ،‬ﻭﺍﻟﺒﺪﻳﻊ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﺷﺘﻘﺎﻕ ﺧﺎﻟﻮﻳﻪ‪ ،‬ﻭﻛﺘﺎﺏ " ﻟﻴﺴﻦ " ﻭﻫﻮ‬
‫ﻛﺘﺎﺏ ﻧﻔﻴﺲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻻﺷﺘﻘﺎﻕ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳊﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻘﺼﻮﺩ ﻭﺍﳌﻤﺪﻭﺩ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺬﻛﺮ‬
‫ﻭﺍﳌﺆﻧﺚ‪ ،‬ﻭﺷﺮﺡ ﻣﻘﺼﻮﺭﺓ ﺍﺑﻦ ﺩﺭﻳﺪٍ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﻟﻔﺎﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻵﻝ‪ ،‬ﺫﻛﺮ ﰲ ﺃﻭﻟﻪ ﺃﻥ ﺍﻵﻝ ﻳﻨﻘﺴﻢ ﺇﱃ ﲬﺴ ٍﺔ‬
‫ﻭﻋﺸﺮﻳﻦ ﻗﺴﻤﺎﹰ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻪ ﺍﻷﺋﻤﺔ ﺍﻻﺛﲏ ﻋﺸﺮ ﻭﻣﻮﺍﻟﻴﺪﻫﻢ ﻭﻭﻓﻴﺎﻬﺗﻢ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺎﺕ ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ ﰲ ﺣﻠﺐ‬
‫ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﳉﻮﺩ ﻃﺒﻌﻲ ﻭﻟﻴﺲ ﱄ ﻣﺎﻝ ‪ ...‬ﻓﻜﻴﻒ ﻳﺒﺬﻝ ﻣﻦ ﺍﻟﻘﺮﺽ ﳛﺘﺎﻝ؟‬
‫ﻓﻬﺎﻙ ﺣﻈﻲ ﻓﺨﺬﻩ ﺍﻟﻴﻮﻡ ﺗﺬﻛﺮﹰﺓ ‪ ...‬ﺇﱃ ﺍﺗﺴﺎﻋﻲ ﻓﻠﻲ ﰲ ﺍﻟﻐﻴﺐ ﺁﻣﺎﻝ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺻﺪﺭ ﺍﺠﻤﻟﺎﻟﺲ ﺳﻴﺪﹰﺍ ‪ ...‬ﻓﻼ ﺧﲑ ﻓﻴﻤﻦ ﺻﺪﺭﺗﻪ ﺍﺠﻤﻟﺎﻟﺲ‬
‫ﻼ ‪ ...‬ﻓﻘﻠﺖ ﻟﻪ ﻣﻦ ﺃﺟﻞ ﺃﻧﻚ ﻓﺎﺭﺱ‬ ‫ﻭﻛﻢ ﻗﺎﺋ ﹴﻞ ﻣﺎﱄ ﺭﺃﻳﺘﻚ ﺭﺍﺟ ﹰ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻳﺎ ﺳﺎﺋﻠﻲ ﻋﻦ ﻗﺪ ﳏﺒﻮﺑﱵ ﺍﻟﺬﻱ ‪ ...‬ﻛﻠﻔﺖ ﺑﻪ ﻭﺟﺪﹰﺍ ﻭﻫﺠﺖ ﻏﺮﺍﻣﺎ‬
‫ﺃﰉ ﻗﺼﺮ ﺍﻷﻏﺼﺎﻥ ﰒ ﺭﺃﻯ ﺍﻟﻘﻨﺎ ‪ ...‬ﻃﻮﺍ ﹰﻻ ﻓﺄﺿﺤﻰ ﺑﲔ ﺫﺍﻙ ﻗﻮﺍﻣﺎ‬
 ‫ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‬

‫ﺍﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤ ٍﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺸﺎﻋﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺷﺎﻋﺮ ﻣﻔﻠﻖ ﻗﺎﻟﻮﺍ ﺇﻧﻪ ﰲ ﺩﺭﺟﺔ ﺍﻣﺮﺉ‬
‫ﺍﻟﻘﻴﺲ‪ ،‬ﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﻣﺜﻠﻬﻤﺎ ﻭﺇﻥ ﻛﺎﻥ ﺟﻞ ﺷﻌﺮﻩ ﳎﻮﻥ ﻭﺳﺨﻒ‪ ،‬ﻭﻗﺪ ﺃﲨﻊ ﺃﻫﻞ ﺍﻷﺩﺏ ﻋﻠﻰ ﺃﻧﻪ ﳐﺘﺮﻉ‬
‫ﻃﺮﻳﻘﺘﻪ ﰲ ﺍﳋﻼﻋﺔ ﻭﺍﺠﻤﻟﻮﻥ ﱂ ﻳﺴﺒﻘﻪ ﺇﻟﻴﻬﺎ ﺃﺣﺪ‪ ،‬ﻭﱂ ﻳﻠﺤﻖ ﺷﺄﻭﻩ ﻓﻴﻬﺎ ﻻﺣﻖ‪ ،‬ﻗﺪﻳﺮ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪﻩ ﻣﻦ ﺍﳌﻌﺎﱐ‬
‫ﺍﻟﻐﺎﻳﺔ ﰲ ﺍﺠﻤﻟﻮﻥ ﻣﻊ ﻋﺬﻭﺑﺔ ﺍﻷﻟﻔﺎﻅ ﻭﺳﻼﺳﺘﻬﺎ‪ ،‬ﻭﻟﻪ ﻣﻊ ﺫﻟﻚ ﰲ ﺍﳉﺪ ﺃﺷﻴﺎﺀ ﺣﺴﻨﺔ ﻟﻜﻨﻬﺎ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﻳﺪﺧﻞ ﺷﻌﺮﻩ‬
‫ﺕ ﺃﻛﺜﺮﻩ ﻫﺰﻝ ﻣﺸﻮﺏ ﺑﺄﻟﻔﺎﻅ ﺍﳌﻜﺪﻳﻦ ﻭﺍﳋﻠﺪﻳﲔ ﻭﺍﻟﺸﻄﺎﺭ ﻭﻟﻜﻨﻪ ﻳﺴﻤﻌﻪ ﺃﻫﻞ ﺍﻷﺩﺏ ﻋﻠﻰ‬ ‫ﰲ ﻋﺸﺮ ﳎﻠﺪﺍ ٍ‬
‫ﻋﻼﺗﻪ‪ ،‬ﻭﻳﺘﻔﻜﻬﻮﻥ ﺑﺜﻤﺮﺍﺗﻪ‪ ،‬ﻭﻳﺴﺘﻤﻠﺤﻮﻥ ﺑﻨﺎﺕ ﺻﺪﺭﻩ ﺍﳌﺘﻬﺘﻜﺎﺕ‪ ،‬ﻭﻻ ﻳﺴﺘﻨﻘﻠﻮﻥ ﺣﺮﻛﺎﻬﺗﻦ ﳋﻔﺘﻬﺎ ﻭﺇﻥ ﺑﻠﻐﺖ‬
‫ﰲ ﺍﳋﻔﺔ ﻏﺎﻳﺔ ﺍﻟﻐﺎﻳﺎﺕ‪.‬‬
‫ﻭﺇﱐ ﻷﻗﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻣﻨﺼﻮ ﹴﺭ‪ :‬ﻟﻮﻻ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻱ‪ :‬ﺇﻥ ﺟﺪ ﺍﻷﺩﺏ ﺟﺪ ﻭﻫﺰﻟﻪ ﻫﺰﻝ‪ ،‬ﻟﺼﻨﺖ‬
‫ﺚ ﻛﻠﻪ ﺫﻭ ﺷﺠﻮ ٍﻥ‪.‬‬
‫ﻛﺘﺎﰊ ﻫﺬﺍ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﺠﻤﻟﻮﻥ‪ .‬ﻭﺣﺪﻳ ٍ‬
‫ﻭﻟﻘﺪ ﻣﺪﺡ ﺍﳌﻠﻮﻙ ﻭﺍﳌﺮﺍﺀ ﻭﺍﻟﻮﺯﺭﺍﺀ ﻭﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﻓﻠﻢ ﳜﻞ ﺷﻌﺮﻩ ﻓﻴﻬﻢ ﻣﻦ ﻫﻴﺒﺔ ﺍﳌﻘﺎﻡ ﻣﻦ ﻫﺰ ﹴﻝ ﻭﺧﻼﻋ ٍﺔ‪ .‬ﻓﻠﻢ‬
‫ﻳﻌﺪﻭﻩ ﻣﻊ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﻨﺎﻋﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪﻫﻢ ﻣﻘﺒﻮ ﹰﻻ ﻣﺴﻤﻮﻋﹰﺎ ﻏﺎﱄ ﺍﳌﻬﺮ ﻭﺍﻟﺴﻌﺮ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﺤﻜﻢ ﻋﻠﻰ ﺍﻷﻛﺎﺑﺮ‬
‫ﻭﺍﻟﺮﺅﺳﺎﺀ ﲞﻼﻋﺘﻪ‪ ،‬ﻭﻻ ﳛﺠﺐ ﻋﻦ ﺍﳌﺮﺍﺀ ﻭﺍﻟﻮﺯﺭﺍﺀ ﻣﻊ ﺳﺨﺎﻓﺘﻪ‪ ،‬ﻳﺴﺘﻘﺒﻠﻮﻧﻪ ﺑﺎﻟﺒﺸﺎﺷﺔ ﻭﺍﻹﻛﺮﺍﻡ‪ ،‬ﻭﻳﻘﺎﺑﻠﻮﻥ‬
‫ﺇﺳﺎﺀﺗﻪ ﺑﺎﻹﺣﺴﺎﻥ ﻭﺍﻹﻧﻌﺎﻡ‪ ،‬ﻭﻧﺎﻫﻴﻚ ﺑﺮﺟ ﹴﻞ ﻳﺼﻒ ﻧﻔﺴﻪ ﲟﺜﻞ ﻗﻮﻟﻪ‪:‬‬
‫ﺭﺟﻞ ﻳﺪﻋﻲ ﺍﻟﻨﺒﻮﺓ ﰲ ﺍﻟﺴﺦ ‪ ...‬ﻑ ﻭﻣﻦ ﺫﺍ ﻳﺸﻚ ﰲ ﺍﻷﻧﺒﺎﺀ‬
‫ﺟﺎﺀ ﺑﺎﳌﻌﺠﺰﺍﺕ ﻳﺪﻋﻮ ﺇﻟﻴﻬﺎ ‪ ...‬ﻓﺄﺟﻴﺒﻮﺍ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺴﺨﻔﺎﺀ‬
‫ﺣﺪﺙ ﺍﻟﺴﻦ ﱂ ﻳﺰﻝ ﻳﺘﻠﻘﻰ ‪ ...‬ﻋﻠﻤﻪ ﺑﺎﳌﺸﺎﻳﺦ ﺍﻟﻜﱪﺍﺀ‬
‫ﺧﺎﻃﺮ ﻳﺼﻔﻊ ﺍﻟﻔﺮﺯﺩﻕ ﰲ ﺍﻟﺸﻊ ‪ ...‬ﺭ ﻭﳓﻮ ﻳﻨﻴﻚ ﺃﻡ ﺍﻟﻜﺴﺎﺋﻲ‬
‫ﻏﲑ ﺃﱐ ﺃﺻﺒﺤﺖ ﺃﺿﻴﻊ ﰲ ﺍﻟﻘﻮ ‪ ...‬ﻡ ﻣﻦ ﺍﻟﺒﺪﺭ ﰲ ﻟﻴﺎﱄ ﺍﻟﺸﺘﺎﺀ‬
‫ﻭﻗﻮﻟﻪ ﰲ ﻭﺻﻒ ﺷﻌﺮﻩ‪:‬‬
‫ﺑﺎﷲ ﻳﺎ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﹴﻭ ‪ ...‬ﺗﻌﺮﻑ ﻟﻠﻨﺎﺱ ﻣﺜﻞ ﺷﻌﺮﻱ؟‬
‫ﺷﻌﺮ ﻳﻔﻴﺾ ﺍﻟﻜﻨﻴﻒ ﻣﻨﻪ ‪ ...‬ﻣﻦ ﺟﺎﻧﱯ ﺧﺎﻃﺮﻱ ﻭﻓﻄﺮﻱ‬
‫ﻓﻠﻔﻈﻪ ﻣﻨﱳ ﺍﳌﻌﺎﱐ ‪ ...‬ﻛﺄﻧﻪ ﻓﻠﺘﺔ ﲜﺤﺮ‬
‫ﻟﻮ ﺟﺪ ﺷﻌﺮﻱ ﺭﺃﻳﺖ ﻓﻴﻪ ‪ ...‬ﻛﻮﺍﻛﺐ ﺍﻟﻠﻴﻞ ﻛﻴﻒ ﻧﺘﺴﺮﻱ‬
‫ﻭﺇﳕﺎ ﻫﺰﻟﻪ ﳎﻮﻥ ‪ ...‬ﳝﺸﻲ ﺑﻪ ﰲ ﺍﳌﻌﺎﺵ ﺃﻣﺮﻱ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻓﺈﻥ ﺷﻌﺮﻱ ﻇﺮﻳﻒ ‪ ...‬ﻣﻦ ﺑﺎﺑﺔ ﺍﻟﻈﺮﻓﺎﺀ‬
‫ﲎ ﻭﺃﺷﻬﻰ ‪ ...‬ﻣﻦ ﺃﲰﺎﻉ ﺍﻟﻐﻨﺎﺀ‬
‫ﺃﻟﺬ ﻣﻌ ً‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﻋﺎﺏ ﺛﻌﻠﺐ ﺷﻌﺮﻱ ‪ ...‬ﺃﻭ ﻋﺎﺏ ﺧﻔﺔ ﺭﻭﺣﻲ‬
 ‫ﺧﺮﺋﺖ ﰲ ﺑﺎﺏ ﺃﻓﻌﻞ ‪ ...‬ﺕ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻴﺢ‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻷﻣﲑ ﻋﺰ ﺍﻟﺪﻭﻟﺔ ﲞﺘﻴﺎﺭ‪:‬‬
‫ﻓﺪﻳﺖ ﻭﺟﻪ ﺍﻷﻣﲑ ﻣﻦ ﻗﻤ ﹴﺮ ‪ ...‬ﳚﻠﻮ ﺍﻟﻘﺬﻯ ﻧﻮﺭﻩ ﻋﻦ ﺍﻟﺒﺼﺮ‬
‫ﻓﺪﻳﺖ ﻣﻦ ﻭﺟﻬﻪ ﻳﺸﻜﻜﲏ ‪ ...‬ﰲ ﺃﻧﻪ ﻣﻦ ﺳﻼﻟﺔ ﺍﻟﺒﺸﺮ‬
‫ﺇﻥ ﺯﻟﻴﺨﺎ ﻟﻮ ﺃﺑﺼﺮﺗﻚ ﳌﺎ ‪ ...‬ﻣﻠﺖ ﺇﱃ ﺍﳊﺸﺮ ﻟﺬﺓ ﺍﻟﻨﻈﺮ‬
‫ﻭﱂ ﺗﻘﺲ ﻳﻮﺳﻔﹰﺎ ﺇﻟﻴﻚ ﻛﻤﺎ ‪ ...‬ﳒﻢ ﺍﻟﺴﻬﻰ ﻻ ﻳﻘﺎﺱ ﺑﺎﻟﻘﻤﺮ‬
‫ﻭﻛﺎﻥ ﻳﺎ ﺳﻴﺪﻱ ﻗﻤﻴﺼﻚ ﺇﻥ ‪ ...‬ﻫﺮﺑﺖ ﻣﻨﻬﺎ ﻳﻨﻘﺪ ﻣﻦ ﺩﺑﺮ‬
‫ﺑﻞ ﻭﺣﻴﺎﰐ ﻟﻮﻛﻨﺖ ﻳﻮﺳﻔﻬﺎ ‪ ...‬ﱂ ﺗﻚ ﻣﻦ ﻬﺗﻤﺔ ﺍﻟﻌﺰﻳﺰ ﺑﺮﻱ‬
‫ﻷﻧﲏ ﻋﺎﱂ ﺑﺄﻧﻚ ﻟﻮ ‪ ...‬ﴰﻤﺖ ﺭﻳﺎ ﻧﺴﻴﻤﻬﺎ ﺍﻟﻌﻄﺮ‬
‫ﺳﻨﻘﺘﻬﺎ ﻭﺍﻧﺰﻟﻘﺖ ﺗﺘﺒﻌﻬﺎ ‪ ...‬ﻣﺎ ﺑﲔ ﺗﻠﻚ ﺍﻟﺒﻴﻮﺕ ﻭ ﺍﳊﺠﺮ‬
‫ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺑﺄﻥ ﺳﻴﺪﻧﺎﺍﻝ ‪ ...‬ﺃﻣﲑ ﳑﻦ ﻳﻘﻮﻝ ﺑﺎﻟﺒﻈﺮ‬
‫ﻒ ﻣﻦ ﺍﳊﺬﺭ‬
‫ﻭﱂ ﺗﻜﻦ ﺗﻠﻚ ﺗﺸﺘﻜﻲ ﺃﺑﺪﹰﺍ ‪ ...‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻳﻮﺳ ٍ‬
‫ﻃﺒﻌﻚ ﻛﺎﳌﺎﺀ ﰲ ﺳﻬﻮﻟﺘﻪ ‪ ...‬ﻟﻜﻦ ﺃﺑﻮ ﺍﻟﺰﺑﺮﻗﺎﻥ ﻣﻦ ﺣﺠﺮ‬
‫ﺇﻥ ﺍﳌﻠﻮﻙ ﺍﻟﺸﺒﺎﺏ ﻣﺎ ﺧﻠﻘﻮﺍ ‪ ...‬ﺇﻻ ﺻﻼﺏ ﺍﻟﻔﻴﺎﺵ ﻭﺍﻟﻜﻤﺮ‬
‫ﻭﻗﺎﻝ ﻳﺸﻜﻮ ﺳﻮﺀ ﻭﺍﺑﻌﺚ ﻬﺑﺎ ﺇﱃ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ‪:‬‬
‫ﱃ ‪ ...‬ﻟﻪ ﻳﺮﺟﻮﻙ ﻳﺎ ﺧﲑ ﺍﳌﻮﺍﱄ‬ ‫ﻓﺪﺍﺅﻙ ﻧﻔﺲ ﻋﺒ ٍﺪ ﺃﻧﺖ ﻣﻮ ﹰ‬
‫ﺣﺪﻳﺜﻲ ﻣﻨﺬ ﻋﻬﺪﻙ ﰊ ﻃﻮﻳﻞ ‪ ...‬ﻓﻬﻞ ﻟﻚ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻄﻮﺍﻝ؟‬
‫ﱴ ﻳﻨﻬﻲ ﺇﱃ ﺍﳌﻠﻚ ﺍﺧﺘﻼﱄ‬ ‫ﻓﺈﱐ ﺑﲔ ﻗﻮ ﹴﻡ ﻟﻴﺲ ﻓﻴﻬﻢ ‪ ...‬ﻓ ً‬
‫ﻓﻠﺤﻤﻲ ﻟﻴﺲ ﺗﻄﺒﺨﻪ ﻗﺪﻭﺭﻱ ‪ ...‬ﻭﺣﻮﰐ ﻟﻴﺲ ﺗﻘﻠﻴﻪ ﺍﳌﻘﺎﱄ‬
‫ﻭﻣﺎﺀﺉ ﻗﺪ ﺧﻠﺖ ﻣﻨﻪ ﺟﺒﺎﰊ ‪ ...‬ﻭﺧﺒﺰﻱ ﻗﺪ ﺧﻠﺖ ﻣﻨﻪ ﺳﻼﱄ‬
‫ﻭﻛﻴﺴﻲ ﺍﻟﻔﺎﺭﻍ ﺍﳌﻄﺮﻭﺡ ﺧﻠﻔﻲ ‪ ...‬ﺑﻌﻴﺪ ﺍﻟﻌﻬﺪ ﺑﺎﻟﻘﻄﻊ ﺍﳊﻼﻝ‬
‫ﺃﻓﻜﺮ ﰲ ﻣﻘﺎﻣﻲ ﻭﻫﻮ ﺻﻌﺐ ‪ ...‬ﻭﺃﺻﻌﺐ ﻣﻨﻪ ﻋﻦ ﻭﻃﲏ ﺍﺭﲢﺎﱄ‬

‫ﻓﱯ ﻣﺮﺿﺎﻥ ﳐﺘﻠﻔﺎﻥ ﺣﺎﱄ ﺍﻝ ‪ ...‬ﻋﻠﻴﻠﺔ ﻣﻨﻬﻤﺎ ﲤﺴﻲ ﲝﺎﻝ‬

‫ﺇﺫﺍ ﻋﺎﳉﺖ ﻫﺬﺍ ﺟﻒ ﻛﺒﺪﻱ ‪ ...‬ﻭﺇﻥ ﻋﺎﳉﺖ ﺫﻟﻚ ﺭﺑﺎ ﻃﺤﺎﱄ‬
‫ﻭﻗﺎﻝ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻳﺎ ﺳﻴﺪ ﻋﺸﺖ ﰲ ﻧﻌ ﹴﻢ ‪ ...‬ﺗﺄﻭﻱ ﺇﻟﻴﻬﺎ ﻣﻮﺍﺑﺬ ﺍﻟﻌﺠﻢ‬
‫ﺑﺪﻳﻬﱵ ﰲ ﺍﳋﺼﺎﻡ ﺣﺎﺿﺮﺓ ‪ ...‬ﺃﺷﻬﺮ ﰲ ﺍﳋﺎﻓﻘﲔ ﻣﻦ ﻋﻠﻢ‬
‫ﻭﺍﳋﻂ ﺧﻄﻲ ﻛﻤﺎ ﺗﺮﺍﻩ ﻭﻻ ﺍﻝ ‪ ...‬ﺯﻫﺮﺓ ﺑﲔ ﺍﻟﻘﺮﻃﺎﺱ ﻭﺍﻟﻘﻠﻢ‬
‫ﻕ ‪ ...‬ﻓﻜﻴﻒ ﻟﻮ ﺫﻗﺖ ﻟﺬﺓ ﺍﻟﺪﺳﻢ؟‬ ‫ﻑ ﺑﻼ ﻣﺮ ﹴ‬ ‫ﻫﺬﺍ ﻭﺧﺒﺰﻱ ﺣﺎ ٍ‬
‫ﻣﺎﱄ ﻭﻟﻠﺤﻢ ﺇﻥ ﺷﻬﻮﺗﻪ ‪ ...‬ﻗﺪ ﺗﺮﻛﺘﲏ ﳊﻤﹰﺎ ﻋﻠﻰ ﻭﺿﻢ‬
 ‫ﻭﻣﺎ ﳊﻠﻘﻲ ﻭﺍﳋﺒﺰ ﳚﺮﺣﻪ ‪ ...‬ﺑﺎﳌﻠﺢ ﻳﺸﻜﻮ ﻣﺮﺍﺭﺓ ﺍﻟﻠﻘﻢ‬
‫ﻭﻗﺎﻝ ﰲ ﻣﺜﻞ ﺫﻟﻚ‪:‬‬
‫ﺧﻠﻴﻠﻲ ﻗﺪ ﺍﺗﺴﻌﺖ ﳏﻨﱵ ‪ ...‬ﻋﻠﻲ ﻭﺿﺎﻗﺖ ﻬﺑﺎ ﺣﻴﻠﱵ‬
‫ﻋﺬﺭﺕ ﻋﺬﺍﺭﻱ ﰲ ﺷﻴﺒﻪ ‪ ...‬ﻭﻣﺎ ﳌﺖ ﺇﺫ ﴰﻄﺖ ﳌﱵ‬
‫ﺇﱃ ﻛﻢ ﳜﺎﺳﺴﲏ ﺩﺍﺋﻤﹰﺎ ‪ ...‬ﺯﻣﺎﱐ ﺍﳌﻘﺒﺢ ﰲ ﻋﺸﺮﰐ‬
‫ﲢﻴﻔﲏ ﻇﺎﳌﹰﺎ ﻏﺎﴰﹰﺎ ‪ ...‬ﻭﻛﺪﺭ ﺑﻌﺪ ﺍﻟﺼﻔﺎ ﻋﻴﺸﱵ‬
‫ﻭﻛﻨﺖ ﲤﺎﺳﻜﺖ ﻓﻴﻤﺎ ﻣﻀﻰ ‪ ...‬ﻓﻘﺪ ﺧﺎﻧﲏ ﺍﻟﺪﻫﺮ ﰲ ﻣﺴﻜﱵ‬
‫ﺇﱃ ﻣﻨﺰ ﹴﻝ ﻻ ﻳﻮﺍﺭﻯ ﺇﺫﺍ ‪ ...‬ﺗﺮﺑﻌﺖ ﻓﻴﻪ ﺳﻮﻯ ﺳﻮﺀﰐ‬
‫ﻣﻘﻴﻤﹰﺎ ﺃﺭﻭﺡ ﺇﱃ ﺣﺠﺮٍﺓ ‪ ...‬ﻛﻘﱪﻱ ﻭﻣﺎ ﺣﻀﺮﺕ ﻣﻴﺘﱵ‬
‫ﺇﺫﺍ ﻣﺎ ﱂ ﺃﱂ ﺻﺪﻳﻘﻲ ﺑﻪ ‪ ...‬ﻋﻠﻰ ﺭﻏﺒ ٍﺔ ﻣﻨﻪ ﰲ ﺯﻭﺭﰐ‬
‫ﻓﺮﺷﺖ ﻟﻊ ﻓﻴﻪ ﺑﺴﻂ ﺍﳊﺪﻱ ‪ ...‬ﺙ ﻣﻦ ﺑﺎﺏ ﺑﻴﱵ ﺇﱃ ﺻﻔﱵ‬
‫ﻭﻣﻌﺪﺗﻪ ﰲ ﺧﻼﻝ ﺍﻟﻜﻼ ‪ ...‬ﻡ ﺗﺸﻜﻮ ﺧﻮﺍﻫﺎ ﺇﱃ ﻣﻌﺪﰐ‬
‫ﻭﻗﺪ ﻓﺖ ﰲ ﻋﻀﺪﻱ ﻣﺎ ﺑﻪ ‪ ...‬ﻭﻟﻜﻦ ﺑﻪ ﻏﻠﺒﺖ ﻋﻠﱵ‬
‫ﻭﺃﻏﺪﻭ ﻏﺪﻭﹰﺍ ﺧﻠﻴﻘﹰﺎ ﺑﺄﻥ ‪ ...‬ﻳﺰﻳﺪ ﺑﻪ ﺍﷲ ﰲ ﺷﻘﻮﰐ‬
‫ﻓﺄﻳﺔ ﺩﺍ ﹴﺭ ﺗﻴﻤﻤﺘﻬﺎ ‪ ...‬ﺗﻴﻤﻢ ﺑﻮﺍﻬﺑﺎ ﺣﺠﱵ‬
‫ﻭﺇﻥ ﺃﻧﺎ ﺯﺍﲪﺖ ﺣﱴ ﺃﻣﻮﺕ ‪ ...‬ﺩﺧﻠﺖ ﻭﻗﺪ ﺯﻫﻘﺖ ﻣﻬﺠﱵ‬
‫ﻓﲑﻓﻌﲏ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﻟﻮﺻﻮﻝ ‪ ...‬ﺇﻟﻴﻬﻢ ﻭﻗﺪ ﺳﻘﻄﺖ ﻋﻤﱵ‬
‫ﻭﺇﻥ ﻬﻧﻀﻮﺍ ﺑﻌﺪ ﻟﻺﻧﺼﺮﺍ ‪ ...‬ﻑ ﺃﺳﺮﻋﺖ ﰲ ﺇﺛﺮﻫﻢ ﻬﻧﻀﱵ‬
‫ﻭﺇﻥ ﻗﺪﻣﻮﺍ ﺧﻴﻠﻬﻢ ﻟﻠﺮﻛﻮﺏ ‪ ...‬ﺧﺮﺟﺖ ﻓﻘﺪﻣﺖ ﱄ ﺭﻛﺒﱵ‬
‫ﻭﰲ ﲨﻞ ﺍﻟﻨﺎﺱ ﻏﻠﻤﺎﻬﻧﻢ ‪ ...‬ﻭﻟﻴﺲ ﺳﻮﺍﺋﻲ ﰲ ﲨﻠﱵ‬
‫ﻭﻻ ﱄ ﻏﻼﻡ ﻓﺄﺩﻋﻮ ﺑﻪ ‪ ...‬ﺳﻮﻯ ﻣﻦ ﺃﺑﻮﻩ ﺃﺧﻮ ﻋﻤﱵ‬
‫ﻼ ﻓﻘﺪ ﻗﺒﺤﺖ ﺧﻠﻘﱵ‬
‫ﻭﻛﻨﺖ ﻣﻠﻴﺤﹰﺎ ﺃﺭﻭﻕ ﺍﻟﻌﻴﻮ ‪ ...‬ﻥ ﻗﺒ ﹰ‬
‫ﻭﻗﻮﺳﲏ ﺍﳍﻢ ﺣﺘﻮﻯ ﺍﻧﻄﻮﻳﺖ ‪ ...‬ﻓﺼﺮﺕ ﻛﺄﱐ ﺃﺑﻮ ﺟﺪﰐ‬
‫ﻭﻛﺎﻥ ﺍﳌﺰﻳﻦ ﻓﻴﻤﺎ ﻣﻀﻰ ‪ ...‬ﺗﻜﺴﺮ ﺃﻣﺸﺎﻃﻪ ﻃﺮﰐ‬
‫ﺱ ﻛﻠﻮﻥ ﺍﻟﻐﺪﺍﻑ ‪ ...‬ﻓﻘﺪ ﺻﺮﺕ ﺃﺻﻠﻊ ﻣﻦ ﻓﻴﺸﱵ‬ ‫ﻭﻛﻨﺖ ﺑﺮﺃ ﹴ‬
‫ﻭﻳﺎ ﺭﺏ ﺑﻴﻀﺎﺀ ﺭﻭﺩ ﺍﻟﺸﺒﺎ ‪ ...‬ﺏ ﻛﺎﻧﺖ ﲢﻦ ﺇﱃ ﻭﺻﻠﱵ‬
‫ﻓﺼﺎﺭﺕ ﺗﺼﺪ ﺇﺫﺍ ﺃﺑﺼﺮﺕ ‪ ...‬ﻣﺸﻴﱯ ﻭﺗﻐﻀﺒﺖ ﻣﻦ ﺻﻠﻌﱵ‬
‫ﻋﻠﻰ ﺃﻧﲏ ﻗﻠﺖ ﻳﻮﻣﹰﺎ ﳍﺎ ‪ ...‬ﻭﻗﺪ ﺃﻣﻀﺖ ﺍﻟﻌﺰﻡ ﰲ ﻫﺠﺮﰐ‬
‫ﺩﻋﻲ ﻋﻨﻚ ﻣﺎ ﻓﻮﻗﻪ ﻋﻤﱵ ‪ ...‬ﻓﺈﻥ ﲨﺎﱄ ﻭﺭﺍ ﺗﻜﱵ‬
‫ﻫﻨﺎﻙ ﺳﻲﺀ ﻳﺴﺮ ﺍﻟﻌﻴﻮ ‪ ...‬ﻥ ﻃﻮﻳﻞ ﻋﺮﻳﺾ ﻋﻠﻰ ﺩﻗﱵ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﻭﳛﻜﻢ ﻳﺎ ﻛﻬﻮﻝ ﺃﻭ ﻳﺎ ﺷﻴﻮﺥ ﺍﻝ ‪ ...‬ﻓﺴﻖ ﺃﻭ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻔﺘﻴﺎﻥ‬
‫ﺇﺷﺮﺑﻮﻫﺎ ﲪﺮﺍﺀ ﳑﺎ ﺍﻗﺘﻨﺎﻫﺎ ‪ ...‬ﺁﻝ ﺩﻳﺮ ﺍﻟﻌﺎﻗﻮﻝ ﻟﻠﻘﺮﺑﺎﻥ‬
‫ﺱ ﻛﺄﻬﻧﺎ ﻭﺭﻕ ﺍﻟﻨﺲ ‪ ...‬ﺭﻳﻦ ﻓﻴﻬﺎ ﺷﻘﺎﺋﻖ ﺍﻟﻨﻌﻤﺎﻥ‬ ‫ﺑﻜﺆﻭ ﹴ‬
‫ﺇﺷﺮﺑﻮﻫﺎ ﻭﻛﻞ ﺇ ﹴﰒ ﻋﻠﻴﻜﻢ ‪ ...‬ﺇﻥ ﺷﺮﺑﺘﻢ ﺑﺎﻟﺮﻃﻞ ﰲ ﻣﻴﺰﺍﱐ‬
‫ﰲ ﻟﻴﺎ ﹴﻝ ﻟﻮ ﺃﻬﻧﺎ ﺩﻓﻌﺘﲏ ‪ ...‬ﻭﺳﻂ ﻇﻬﺮﻱ ﻭﻗﻌﺖ ﰲ ﺭﻣﻀﺎﻥ‬
‫ﻭﻗﺎﻝ ﻳﺴﺘﻬﺪﻱ ﺃﺑﺎ ﺗﻐﻠﺐ ﺑﻦ ﲪﺪﺍﻥ ﻓﺮﺳﹰﺎ‪:‬‬
‫ﺍﲰﻊ ﺍﳌﺪﺡ ﺍﻟﺬﻱ ﻟﻮ ﻗﻴﻞ ﰲ ‪ ...‬ﺃﺣ ٍﺪ ﻏﲑﻙ ﻗﺎﻟﻮﺍ ﺳﺮﻗﺎ‬
‫ﺟﺎﺀ ﻳﻬﺪﻳﻚ ﻣﻬﺮﹰﺍ ﺃﺩﳘﹰﺎ ‪ ...‬ﻳﺮﻛﺐ ﺍﻟﻔﺎﺭﺱ ﻣﻨﻪ ﻏﺴﻘﺎ‬
‫ﻛﺎﻟﺪﺟﻰ ﺗﺒﺼﺮ ﻣﻦ ﻏﺮﺗﻪ ‪ ...‬ﻓﻮﻕ ﺃﻃﺒﺎﻕ ﺩﺟﺎﻩ ﻓﻠﻘﺎ‬
‫ﺟﻞ ﺃﻥ ﻳﻠﺤﻖ ﻣﻄﻠﻮﺑﹰﺎ ﻭﻣﻦ ‪ ...‬ﻃﻠﺐ ﺍﻟﺮﻳﺢ ﻋﻠﻴﻪ ﳊﻘﺎ‬
‫ﻓﺘﺮﺍﻩ ﻭﺍﻗﻔﹰﺎ ﰲ ﺳﺮﺟﻪ ‪ ...‬ﻳﺘﻠﻈﻰ ﻣﻦ ﺫﻛﺎﻩ ﻗﻠﻘﺎ‬
‫ﻓﺈﺫﺍ ﻃﺎﺏ ﺑﻪ ﺍﳌﺸﻲ ﻣﻀﻰ ‪ ...‬ﻭﻫﻮ ﻛﺎﻟﺮﻳﺢ ﻳﺸﻖ ﺍﻟﻄﺮﻗﺎ‬
‫ﻛﺎﻟﺴﺤﺎﺏ ﺍﳉﻮﻥ ﺇﻻ ﺃﻧﻪ ‪ ...‬ﻟﻴﺲ ﻳﺴﻔﻲ ﺍﻷﺭﺽ ﺇﻻ ﻋﺮﻗﺎ‬
‫ﲨﻊ ﺍﻷﻣﺮﻳﻦ ﻳﻌﺪﻭ ﺍﳌﺮﻃﻲ ‪ ...‬ﰲ ﻣﺪﻯ ﺍﻟﺴﺒﻖ ﻭﳝﺸﻲ ﺍﻟﻌﻨﻘﺎ‬
‫ﻭﺍﺳﺘﺪﻋﺎﻩ ﺍﻟﻮﺯﻳﺮ ﻟﻠﺨﺮﻭﺝ ﻣﻌﻪ ﺇﱃ ﺍﻟﻘﺘﺎﻝ ﻓﻘﺎﻝ ﻣﻦ ﻗﺼﻴﺪ ٍﺓ‪:‬‬

‫ﻳﺎ ﺳﺎﺋﻠﻲ ﻋﻦ ﺑﻜﺎﻱ ﺣﲔ ﺃﺭﻯ ‪ ...‬ﺩﻣﻮﻉ ﻋﻴﲏ ﺗﺴﺎﺑﻖ ﺍﳌﻄﺮﺍ‬

‫ﺳﺎﻋﺔ ﻗﻴﻞ ﺍﻟﻮﺯﻳﺮ ﻣﻨﺤﺪﺭ ‪ ...‬ﺃﺳﺮﻉ ﺩﻣﻌﻲ ﻭﻓﺎﺽ ﻣﻨﺤﺪﺭﺍ‬
‫ﻭﻗﻠﺖ ﻳﺎ ﻧﻔﺲ ﺗﺼﱪﻳﻦ ﻭﻫﻞ ‪ ...‬ﻳﻌﻴﺶ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻕ ﻣﻦ ﺻﱪﺍ؟‬
‫ﺷﺎﻭﺭﺗﻪ ﻭﺍﳍﻮﻯ ﻳﻔﺘﺘﻪ ‪ ...‬ﻭﺍﻟﺮﺃﻱ ﺭﺃﻱ ﺍﻟﺼﻮﺍﺏ ﻗﺪ ﺣﻀﺮﺍ‬
‫ﺃﻫﻮﻯ ﺍﳓﺪﺍﺭﻱ ﻭﺍﳊﺰﻡ ﻳﻜﺮﻫﻪ ‪ ...‬ﻭﺗﺎﺭﻙ ﺍﳊﺰﻡ ﻳﺮﻛﺐ ﺍﻟﻐﺮﺭﺍ‬
‫ﻷﻧﲏ ﻋﺎﻗﻞ ﻭﻳﻌﺠﺒﲏ ‪ ...‬ﻟﺰﻭﻡ ﺑﻴﱵ ﻭﺃﻛﺮﻩ ﺍﻟﺴﻔﺮﺍ‬
‫ﺍﳋﻴﺶ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻳﻌﺠﺒﲏ ‪ ...‬ﻭﺍﳌﺎﺀ ﺑﺎﻟﺜﻠﺞ ﺑﺎﺭﺩﹰﺍ ﺧﺼﺮﺍ‬
‫ﻭﺍﻟﺸﺮﺏ ﰲ ﺭﻭﺷﲏ ﺃﻗﻮﻝ ﺑﻪ ‪ ...‬ﻛﻴﻤﺎ ﺃﺭﻯ ﻣﻨﻪ ﻭﺍﻟﻘﻤﺮﺍ‬
‫ﻭﻻ ﺃﻗﻮﺩ ﺍﳋﻴﻞ ﺍﻟﻌﺘﺎﻕ ﺑﻠﻰ ‪ ...‬ﺃﺳﻮﻕ ﺑﲔ ﺍﻷﺯﻗﺔ ﺍﻟﺒﻘﺮﺍ‬
‫ﻣﻦ ﻛﻞ ﺟﺎﻣﻮﺳ ٍﺔ ﻟﻌﻨﺒﻠﻬﺎ ‪ ...‬ﺭﺃﺱ ﺑﻘﺮﻧﻴﻪ ﻳﻔﻠﻖ ﺍﳊﺠﺮﺍ‬
‫ﻗﺪ ﻧﻔﺦ ﺍﻟﺸﺤﻢ ﺟﻮﻓﻬﺎ ﻓﻐﺪﺍ ‪ ...‬ﻛﺄﻧﻪ ﺑﻄﻦ ﻧﺎﻗ ٍﺔ ﻋﺸﺮﺍ‬
‫ﺗﺮﻛﺾ ﻣﺜﻞ ﺍﳊﺼﺎﻥ ﻧﺎﻓﺮ ﹰﺓ ‪ ...‬ﻭﻣﻦ ﻳﺮﺩ ﺍﳊﺼﺎﻥ ﺇﻥ ﻧﻔﺮﺍ؟‬
‫ﺃﺣﺴﻦ ﰲ ﺍﳊﺮﺏ ﻣﻦ ﺻﻔﻮﻓﻜﻢ ‪ ...‬ﻏﺪﹰﺍ ﻗﻌ ﻮﺩﻱ ﺃﺻﻔﻒ ﺍﻟﻄﺮﺭﺍ‬
‫ﻫﻴﻬﺎﺕ ﺃﻥ ﺃﺣﻀﺮ ﺍﻟﻘﺘﺎﻝ ﻭﺃﻥ ‪ ...‬ﺗﺮﻯ ﺑﻌﻴﻨﻴﻚ ﻓﻴﻪ ﱄ ﺃﺛﺮﺍ‬
‫ﺑﻞ ﺍﻟﺬﻱ ﻻ ﻳﺰﺍﻝ ﻳﻌﺠﺒﲏ ﺍﻝ ‪ ...‬ﺩﺑﻴﺐ ﺑﺎﻟﻠﻴﻞ ﺧﺎﺀﻓﹰﺎ ﺣﺬﺭﺍ‬
 ‫ﺍﻟﺪﻑ ﻋﻨﺪ ﺍﻟﺼﺒﺎﺡ ﺩﺑﺪﺑﱵ ‪ ...‬ﻭﺑﻮﻗﻲ ﺍﻟﻨﺎﻱ ﻛﻠﻤﺎ ﺯﻣﺮﺍ‬
‫ﻫﺬﺍ ﺍﻋﺘﻘﺎﺩﻱ ﻭﻫﻜﺬﺍ ﺃﺑﺪﹰﺍ ‪ ...‬ﺃﺭﻯ ﻟﻨﻔﺴﻲ ﻭﺃﻧﺖ ﻛﻴﻒ ﺗﺮﻯ؟‬
‫ﻭﻣﻦ ﻣﻘﻄﻌﺎﺗﻪ‪:‬‬
‫ﻣﻠﻚ ﻟﻮ ﱂ ﻳﻜﻦ ﻣﻦ ﻣﻠﻜﻪ ‪ ...‬ﻏﲑ ﺩﺍ ﹴﺭ ﻭﺷﺤﺖ ﺑﺎﻟﻨﻌﻢ‬
‫ﻟﻮ ﺭﻣﻰ ﺷﺪﺍﺩ ﻓﻴﻬﺎ ﻃﺮﻓﻪ ‪ ...‬ﺯﻫﺪﺗﻪ ﺑﻌﺪﻫﺎ ﰲ ﺇﺭﻡ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺻﻨﻌﺖ ﰲ ﺩﺍﺭﻙ ﻓﻮﺍﺭ ﹰﺓ ‪ ...‬ﺃﻏﺮﻗﺘﻔﻲ ﺍﻷﺭﺽ ﻬﺑﺎ ﺍﻷﳒﻤﺎ‬
‫ﻓﺎﺽ ﻋﻠﻰ ﳒﻢ ﺍﻟﺴﻬﻰ ﻣﺎﺅﻫﺎ ‪ ...‬ﻓﺄﺻﺒﺤﺖ ﺃﺭﺿﻚ ﺗﺴﻘﻲ ﺍﻟﺴﻤﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺍﺳﺘﻮﻓﻌﻤﺮ ﺍﻟﺪﻫﺮ ﰲ ﻧﻌﻤٍﺔ ‪ ...‬ﺩﻭﻥ ﻣﺪﺍﻫﺎ ﻣﻮﻗﻒ ﺍﳊﺸﺮ‬
‫ﻣﺼﻴﺒﺔ ﺍﳊﺎﺳﺪ ﰲ ﻣﻜﺜﻬﺎ ‪ ...‬ﻣﺼﻴﺒﺔ ﺍﳋﻨﺴﺎﺀ ﰲ ﺻﺨﺮ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻫﺬﺍ ﺣﺪﻳﺜﻲ ﺗﻨﻤﻲ ﻋﺠﺎﺋﺒﻪ ‪ ...‬ﺑﻜﺜﺮﺓ ﺍﻟﻘﺎﻝ ﻓﻴﻪ ﻭﺍﻟﻘﻴﻞ‬
‫ﺃﻋﺠﺰﱐ ﺩﻓﻨﻪ ﻓﺸﺎﻉ ﻛﻤﺎ ‪ ...‬ﺃﻋﺠﺰ ﻗﺎﺑﻴﻞ ﺩﻓﻦ ﻫﺎﺑﻴﻞ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻗﺪ ﺭﻓﻊ ﺍﻟﺼﻠﺢ ﻋﻠﻰ ﻏﻠﱵ ‪ ...‬ﻭﺍﻗﺘﺴﻤﻮﻫﺎ ﻛﺎﺭﹰﺓ ﻛﺎﺭﹰﺓ‬
‫ﻻ ﻳﻔﻠﺲ ﺍﻟﺒﻘﺎﻝ ﺇﻻ ﺇﺫﺍ ‪ ...‬ﺗﺼﺎﱀ ﺍﻟﺴﻨﻮﺭ ﻭﺍﻟﻔﺎﺭﺓ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺐ ﻻ ﺃﺭﺍﻩ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‬
‫ﻋﺠﺒﺖ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺃﻱ ﺷﻲ ٍﺀ ‪ ...‬ﻋﺠﻴ ﹴ‬
‫ﻑ ‪ ...‬ﻓﻴﺠﻌﻠﻪ ﻷﻭﻋﺎ ﹴﻝ ﲰﺎﻥ‬‫ﻳﺼﺎﺩﺭ ﻗﻮﺕ ﺟﺮﺫﺍ ٍﻥ ﻋﺠﺎ ٍ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﲎ ﻭﺑﻼ ﻓﺎﺋﺪﻩ‬
‫ﻳﺎ ﺭﺍﺋﺤﹰﺎ ﰲ ﺩﺍﺭﻩ ﻏﺎﺩﻳﹰﺎ ‪ ...‬ﺑﻐﲑ ﻣﻌ ً‬
‫ﻗﺪ ﺟﻦ ﺃﺿﻴﺎﻓﻚ ﻣﻦ ﺟﻮﻋﻬﻢ ‪ ...‬ﻓﺎﻗﺮﺃ ﻋﻠﻴﻬﻢ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﻩ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻓﺪﻳﺖ ﻣﻦ ﻟﻘﺒﲏ ﻣﺜﻞ ﻣﺎ ‪ ...‬ﻟﻘﺒﺘﻪ ﻭﺍﳊﻖ ﻻ ﻳﻐﻀﺐ‬
‫ﺇﻥ ﻗﻠﺖ ﻳﺎ ﻋﺮﻗﻮﺏ ﺧﺎﺩﻋﺘﲏ ‪ ...‬ﻳﻘﻮﻝ ﱂ ﻧﻔﺴﻚ ﻳﺎ ﺃﺷﻌﺐ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻗﺪ ﻗﻠﺖ ﳌﺎ ﻏﺪﺍ ﻣﺪﺣﻲ ﻓﻤﺎ ﺷﻜﺮﻭﺍ ‪ ...‬ﻭﺭﺍﺡ ﺫﻣﻲ ﻓﻤﺎ ﺑﺎﻟﻮﺍ ﻭﻻ ﺷﻌﺮﻭﺍ‬
‫ﻋﻠﻲ ﳓﺖ ﺍﻟﻘﻮﺍﰲ ﻣﻦ ﻣﻌﺎﺩﻬﻧﺎ ‪ ...‬ﻭﻣﺎ ﻋﻠﻲ ﺇﺫ ﱂ ﺗﻔﻬﻢ ﺍﻟﺒﻘﺮ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺍﻟﺼﺒﺢ ﻣﺜﻞ ﺍﻟﺒﺼﲑ ﻧﻮﺭﹰﺍ ‪ ...‬ﻭﺍﻟﻠﻴﻞ ﰲ ﺻﻮﺭﺓ ﺍﻟﻀﺮﻳﺮ‬
 ‫ﻱ ‪ ...‬ﳜﺘﺎﺭﺃﻋﻤﻰ ﻋﻠﻰ ﺑﺼﲑ؟‬ ‫ﻓﻠﻴﺖ ﺷﻌﺮﻱ ﺑﺄﻱ ﺭﺃ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﺑﲏ ﺑﺮﻣﻚ ﻟﻮ ﺷﺎﻫﺪﻭﺍ ‪ ...‬ﻓﻌﻠﻚ ﺑﺎﻟﻐﺎﺋﺐ ﻭﺍﻟﺸﺎﻫﺪ‬
‫ﻣﺎ ﺍﻋﺘﺮﻑ ﺍﻟﻔﻀﻞ ﺑﻴﺤﲕ ﺃﺑﹰﺎ ‪ ...‬ﻭﻻ ﺍﻧﺘﻤﻰ ﳛﲕ ﺇﱃ ﺧﺎﻟﺪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻣﻮﻻﻱ ﻳﺎ ﻣﻦ ﻛﻞ ﺷﻲ ٍﺀ ﺳﻮﻯ ‪ ...‬ﻧﻈﲑﻩ ﰲ ﺍﳊﺴﻦ ﻣﻮﺟﻮﺩ‬
‫ﺇﻥ ﻛﻨﺖ ﺃﺫﻧﺒﺖ ﲜﻬﻠﻲ ﻓﻘﺪ ‪ ...‬ﺃﺫﻧﺐ ﻭﺍﺳﺘﻐﻔﺮ ﺩﺍﻭﺩ‬
‫ﻭﻟﻄﺎﺋﻒ ﺍﺑﻦ ﺍﳊﺠﺎﺝ ﻛﺜﲑﺓ‪ ،‬ﻭﻓﻴﻤﺎ ﺃﻭﺭﺩﻧﺎﻩ ﻣﻨﻬﺎ ﻛﻔﺎﻳﺔ‪ .‬ﺗﻮﰲ ﻳﻮﻡ ﺳﺎﺑﻊ ﻋﺸﺮ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻨﺔ ﺇﺣﺪﻯ‬
‫ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﺩﻓﻦ ﰲ ﺑﻐﺪﺍﺩ ﻋﻨﺪ ﻣﺸﻬﺪ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ ﺑﻦ ﺟﻌﻔ ﹴﺮ ﺍﻟﺼﺎﺩﻕ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻭﻛﺎﻥ‬
‫ﺃﻭﺻﻰ ﺃﻥ ﻳﺪﻓﻦ ﻋﻨﺪ ﺭﺟﻠﻴﻪ ﻭﻳﻜﺘﺐ ﻋﻠﻰ ﻗﱪﻩ‪ " :‬ﻭﻛﻠﺒﻬﻢ ﺑﺎﺳﻂ ﺫﺭﺍﻋﻴﻪ ﺑﺎﻟﻮﺻﻴﺪ " ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﻛﺒﺎﺭ ﺷﻌﺮﺍﺀ‬
‫ﺍﻟﺸﻴﻌﺔ ﻭﻗﺪ ﺭﺁﻩ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﰲ ﺍﳌﻨﺎﻡ ﺑﻌﺪ ﻣﻮﺗﻪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺣﺎﻟﻚ ﻓﺄﻧﺸﺪ‪:‬‬
‫ﺃﻓﺴﺪ ﺳﻮﺀ ﻣﺬﻫﱯ ‪ ...‬ﰲ ﺍﻟﺸﻌﺮ ﺣﺴﻦ ﻣﺬﻫﱯ‬
‫ﱂ ﻳﺮﺽ ﻣﻮﻻﻱ ﻋﻠﻰ ‪ ...‬ﺳﱯ ﻷﺻﺤﺎﺏ ﺍﻟﻨﱯ‬
‫ﻭﺭﺛﺎﻩ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺮﺿﻲ ﺍﳌﻮﺳﻮﻱ ﺑﻘﺼﻴﺪ ٍﺓ ﺍﺭﲡﻠﻬﺎ ﺣﲔ ﺃﺗﺎﻩ ﻧﻌﻴﻪ ﻓﻘﺎﻝ‪:‬‬

‫ﻧﻌﻮﻩ ﻋﻠﻰ ﺿﻦ ﻗﻠﱯ ﺑﻪ ‪ ...‬ﻓﻠﻠﻪ ﻣﺎﺫﺍ ﻧﻌﻰ ﺍﻟﻨﺎﻋﻴﺎﻥ‬

‫ﺭﺿﻴﻊ ﺻﻔﺎﺀ ﻟﻪ ﺷﻌﺒﺔ ‪ ...‬ﻣﻦ ﺍﻟﻘﻠﺐ ﻣﺜﻞ ﺭﺻﻴﻊ ﺍﻟﻠﺒﺎﻥ‬
‫ﺑﻜﻴﺘﻚ ﻟﻠﺸﺮﺩ ﺍﻟﺴﺎﺋﺮﺍ ‪ ...‬ﺕ ﺗﻌﺒﺚ ﺃﻟﻔﺎﻇﻬﺎ ﺑﺎﳌﻌﺎﱐ‬
‫ﻣﻮﺍﺳﻢ ﻳﻨﻬﻞ ﻣﻨﻬﺎ ﺍﳊﻴﺎ ‪ ...‬ﺑﺄﺷﻬﺮ ﻣﻦ ﻣﻄﻠﻊ ﺍﻟﺰﺑﺮﻗﺎﻥ‬
‫ﺟﻮﺍﺋﻒ ﺗﺒﻘﻰ ﺃﺧﺎﺩﻳﺪﻫﺎ ‪ ...‬ﻋﻤﺎﻗﹰﺎ ﻭﺗﻌﻔﻮ ﻧﺪﻭﺏ ﺍﻟﻄﻌﺎﻥ‬
‫ﺗﺒﺾ ﺇﱃ ﺍﻟﻴﻮﻡ ﺁﺛﺎﺭﻫﺎ ‪ ...‬ﺑﺄﲪﺮ ﻣﻦ ﻋﺎﺋﺪ ﺍﻟﻄﻌﻦ ﻗﺎﱐ‬
‫ﻗﻌﺎﻗﻌﻬﻦ ﺗﺸﻦ ﺍﳊﺘﻮﻑ ‪ ...‬ﺇﺫﺍ ﻫﻦ ﺃﻭﻋﺪﻥ ﻻ ﺑﺎﻟﺸﻨﺎﻥ‬
‫ﻭﻣﺎ ﻛﻨﺖ ﺃﺣﺴﺐ ﺃﻥ ﺍﳌﻨﻮﻥ ‪ ...‬ﺗﻔﻞ ﻣﻀﺎﺭﺏ ﺫﺍﻙ ﺍﻟﻠﺴﺎﻥ‬
‫ﻟﺴﺎﻥ ﻫﻮ ﺍﻷﺯﺭﻕ ﺍﻟﻘﻌﻀﱯ ‪ ...‬ﲤﻀﻤﺾ ﰲ ﺭﻳﻘﻪ ﺍﻷﻓﻌﻮﺍﱐ‬
‫ﻟﻪ ﺷﻔﺘﺎ ﻣﱪﺩ ﺍﳍﺎﻟﻜﻲ ‪ ...‬ﺃﳓﻰ ﲜﺎﻧﺒﻪ ﻏﲑ ﻭﺍﱐ‬
‫ﺇﺫﺍ ﻟﺰ ﺑﺎﻟﻌﺮﺽ ﻣﱪﺍﺗﻪ ‪ ...‬ﺗﺼﺪﻉ ﺻﺪﻉ ﺍﻟﺮﺩﺍﺀ ﺍﻟﻴﻤﺎﱐ‬
‫ﻳﺮﻯ ﺍﳌﻮﺕ ﺃﻥ ﻗﺪ ﻃﻮﻯ ﻣﻀﻐﺔﹰ ‪ ...‬ﻭﱂ ﻳﻄﻮ ﺇﻻ ﻏﺮﺍﺭ ﺍﻟﺴﻨﺎﻥ‬
‫ﻓﺄﻳﻦ ﺗﺴﺮﻋﻪ ﻟﻠﻨﻀﺎﻝ ‪ ...‬ﻭﻫﺒﺎﺗﻪ ﻟﻠﻄﺰﺍﻝ ﺍﻟﻠﺪﺍﻥ‬
‫ﻳﺸﻞ ﺍﳉﻮﺍﺋﺢ ﺷﻞ ﺍﻟﺴﻴﺎﻁ ‪ ...‬ﻭﻳﻠﻮﻱ ﺍﳉﻮﺍﻧﺢ ﱄ ﺍﻟﻌﻨﺎﻥ‬
‫ﻓﺈﻥ ﺷﺎﺀ ﻛﺎﻥ ﺣﺮﺍﻥ ﺍﳉﻤﺎﺡ ‪ ...‬ﻭﺇﻥ ﺷﺎﺀ ﻛﺎﻥ ﲨﺎﺡ ﺍﳊﺮﺍﻥ‬
‫ﻳﻬﺎﺏ ﺍﻟﺸﺠﺎﻉ ﻏﺬﺍﻣﲑﻩ ‪ ...‬ﻋﻠﻰ ﺍﻟﺒﻌﺪ ﻣﻨﻪ ﻣﻬﺎﺏ ﺍﳉﺒﺎﻥ‬
 ‫ﻭﺗﻌﻨﻮ ﺍﳌﻠﻮﻙ ﻟﻪ ﺧﻴﻔ ﹰﺔ ‪ ...‬ﺇﺫﺍ ﺭﺍﻉ ﻗﺒﻞ ﺍﻟﻠﻈﻰ ﺑﺎﻟﺪﺧﺎﻥ‬
‫ﻭﻛﻢ ﺻﺎﺣﺐ ﻛﻤﻨﺎﻁ ﺍﻟﻔﺆﺍﺩ ‪ ...‬ﻋﻨﺎﱐ ﻣﻦ ﻳﻮﻣﻪ ﻣﺎ ﻋﻨﺎﱐ‬
‫ﻗﺪ ﺍﻧﺘﺰﻋﺖ ﻳﺪﻱ ﻣﻦ ﺍﳌﻨﻮﻥ ‪ ...‬ﻭﱂ ﻳﻐﻦ ﺿﻤﻲ ﻋﻠﻴﻪ ﺑﻨﺎﱐ‬
‫ﻓﺰﺍﻝ ﺯﻳﺎﻝ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺮﻃﻴﺐ ‪ ...‬ﻭﺧﺎﻧﻚ ﻳﻮﻡ ﻟﻘﺎﺀ ﺍﻟﻐﻮﺍﱐ‬
‫ﻼ ﻋﻠﻴﻚ ‪ ...‬ﻓﻘﺪ ﻛﻨﺖ ﺧﻔﺔ ﺭﻭﺡ ﺍﻟﺰﻣﺎﻥ‬ ‫ﻟﻴﺒﻚ ﺍﻟﺰﻣﺎﻥ ﻃﻮﻳ ﹰ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻭﺍﺳﺎﻥ‬

‫ﺍﺑﻦ ﳏﻤ ٍﺪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻮﺍﺳﺎﱐ ﺍﻟﺪﻣﺸﻘﻲ ﺗﻮﰲ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﺷﺎﻋﺮ ﳎﻴﺪ ﺑﺮﻉ ﻭﺑﺮﺯ ﰲ ﺍﳍﺠﺎﺀ‪ ،‬ﻟﻪ‬
‫ﺝ ﻛﺜﲑﺓ ﰲ ﺍﺑﻦ ﺍﻟﻘﺰﺍﺯ ﻟﻌﺪﺍﻭ ٍﺓ ﺗﺄﺻﻠﺖ ﺑﻴﻨﻬﻤﺎ‪،‬‬
‫ﻓﻴﻪ ﻧﻔﺲ ﻃﻮﻳﻞ‪ ،‬ﻓﻬﻮ ﰲ ﻋﺼﺮﻩ ﻛﺎﺑﻦ ﺍﻟﺮﻭﻣﻲ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻟﻪ ﺃﻫﺎ ﹴ‬
‫ﻭﻛﺎﻥ ﻫﺠﺎﺅﻩ ﻟﻪ ﺳﺒﺒﹰﺎ ﻟﻌﺰﻝ ﺍﻟﻮﺍﺳﺎﱐ ﻋﻦ ﻋﻤﻠﻪ‪ ،‬ﻭﻣﻦ ﺃﺟﻮﺩ ﺷﻌﺮﻩ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻨﻮﻧﻴﺔ ﺍﻟﱵ ﻭﺻﻒ ﻬﺑﺎ ﺩﻋﻮﹰﺓ ﻋﻤﻠﻬﺎ‬
‫ﰲ ﲬﺮﺍﻳﺎ ﻣﻦ ﻗﺮﻯ ﺩﻣﺸﻖ ﻗﺎﻝ‪:‬‬
‫ﺐ ﻣﺪﻟٍﻪ ﺣﲑﺍﻥ؟‬
‫ﲔ ﲡﻮﺩ ﺑﺎﳍﻤﻼﻥ ‪ ...‬ﻭﻟﻘﻠ ﹴ‬
‫ﻣﻦ ﻟﻌ ﹴ‬
‫ﻳﺎ ﺧﻠﻴﻠﻲ ﺃﻗﺼﺮﺍ ﻋﻦ ﻣﻼﻣﻲ ‪ ...‬ﻭﺍﺭﺛﻴﺎ ﱄ ﰲ ﻧﻜﺒﱵ ﻭﺍﺭﲪﺎﱐ‬
‫ﻭﻣﱴ ﻣﺎ ﺫﻛﺮﺕ ﺩﻋﻮﺓ ﺃﺑﻨﺎ ‪ ...‬ﺀ ﺍﻟﺒﻐﺎﻳﺎ ﻭﺍﻟﻌﺎﻫﺮﺍﺕ ﺍﻟﺰﻭﺍﱐ‬
‫ﻓﺎﻧﺘﻔﺎ ﳊﻴﱵ ﻭﺟﺰﺍ ﺳﺒﺎﱄ ‪ ...‬ﻭﺑﻨﻌﻠﻲ ﺍﻟﻜﺜﻴﻒ ﻓﺎﺳﺘﻘﺒﻼﱐ‬
‫ﻣﺎ ﺍﻟﺬﻱ ﺳﺎﻗﲏ ﳊﻴﲏ ﺇﱃ ﺣﺖ ‪ ...‬ﰲ ﻭﻣﺎ ﻏﺎﻟﲏ ﻭﻣﺎﺫﺍ ﺩﻫﺎﱐ؟‬
‫ﻣﻦ ﻋﺬﻳﺮﻱ ﻣﻦ ﺩﻋﻮ ٍﺓ ﺃﻭﻫﻨﺖ ﻋﻆ ‪ ...‬ﻣﻲ ﻭﻫﺪﺕ ﺑﻮﻗﻌﻬﺎ ﺃﺭﻛﺎﱐ؟‬
‫ﻛﻨﺖ ﰲ ﻣﻨﻈ ﹴﺮ ﻭﻣﺴﺘﻤ ﹴﻊ ﻣﻦ ‪ ...‬ﻫﺎ ﻭﻣﻦ ﺫﺍ ﻳﻨﺠﻮ ﻣﻦ ﺍﳊﺪﺛﺎﻥ؟‬
‫ﻓﺘﺮﺕ ﻓﻄﻨﱵ ﻭﻫﺠﺖ ﻋﻠﻰ ﻧﻒ ‪ ...‬ﺳﻲ ﺑﻼ ًﺀ ﻣﺎ ﻛﺎﻥ ﰲ ﺣﺴﺒﺎﱐ‬
‫ﻑ ﻓﻜﺪﺭﻩ ﺃﻩ ‪ ...‬ﻝ ﺻﻔﺎﺋﻲ ﺑﻨﻮ ﺃﰊ ﺻﻔﻮﺍﻥ‬ ‫ﻛﺎﻥ ﻋﻴﺸﻲ ﺻﺎ ٍ‬
‫ﻓﺎﺭﺛ ﻮﺍ ﱄ ﻣﻌﺎﺷﺮ ﺍﻟﻨﺎﺱ ﻣﻦ ﺽ ‪ ...‬ﺭﻱ ﻭﻣﻦ ﻃﻮﻝ ﳏﻨﱵ ﻭﺍﻣﺘﺤﺎﱐ‬
‫ﺿﺮﺏ ﺍﻟﺒﻮﻕ ﰲ ﺩﻣﺸﻖ ﻭﻧﺎﺩﻭﺍ ‪ ...‬ﻟﺸﻘﺎﺋﻲ ﰲ ﺳﺎﺋﺮ ﺍﻟﺒﻠﺪﺍﻥ‬
‫ﺍﻟﻨﻔﲑ ﺍﻟﻨﻔﲑ ﺑﺎﳋﻴﻞ ﻭﺍﻟﺮﺝ ‪ ...‬ﻝ ﺇﱃ ﻗﻔﺮ ﺫﺍ ﺍﻟﻔﱴ ﺍﻟﻮﺍﺳﺎﱐ‬
‫ﲨﻌﻮﺍ ﱄ ﺍﳉﻤﻮﻉ ﻣﻦ ﺟﻴﻞ ﺟﻴﻞ ‪ ...‬ﻥ ﻭﻓﺮﻏﺎﻧ ٍﺔ ﻭﻣﻦ ﺩﻳﻠﻤﺎﻥ‬
‫ﻭﻣﻦ ﺍﻟﺮﻭﻡ ﻭﺍﻟﺼﻘﺎﻟﺐ ﻭﺍﻟﺘﺮ ‪ ...‬ﻙ ﻭﺑﻌﺾ ﺍﻟﺒﻠﻐﺎﺭ ﻭﺍﻟﻴﻮﻧﺎﻥ‬
‫ﻭﻣﻦ ﺍﳍﻨﺪ ﻭﺍﻷﻋﺎﺟﻢ ﻭﺍﻟﱪ ‪ ...‬ﺑﺮ ﻭﺍﻟﻜﻴﻠﺠﻮﺝ ﻭﺍﻟﺒﻠﻘﺎﻥ‬
‫ﱂ ﳛﺎﺷﻮﺍ ﳑﻦ ﻋﺪﺩﺕ ﻣﻦ ﺍﻵ ‪ ...‬ﻓﺎﻕ ﻣﻦ ﻣﺴﻠ ﹴﻢ ﻭﻻ ﻧﺼﺮﺍﱐ‬
‫ﻭﺍﻟﺒﻮﺍﺩﻱ ﻣﻦ ﺍﳊﺠﺎﺯ ﺇﱃ ﻧﺞ ‪ٍ ...‬ﺩ ﻣﻌﺪﻳﻬﺎ ﻣﻊ ﺍﻟﻘﺤﻄﺎﱐ‬
‫ﺏ ﻭﺣﻮ ﹰﻝ ‪ ...‬ﻭﺃﺻ ﹴﻢ ﻭﺍﻟﻌﻤﻰ ﻭﺍﻟﻌﻮﺭﺍﻥ‬
‫ﻛﻞ ﺷﻜ ﹴﻞ ﻣﺎ ﺑﲔ ﺣﺪ ﹴ‬
‫ﺥ ﻗﺐ ﺍﻟﺒﻄﻮﻥ ﻭﺷﺒﺎ ‪ٍ ...‬ﻥ ﺭﺣﺎﺏ ﺍﻷﺷﺪﺍﻕ ﻭﺍﳌﺼﺮﺍﻥ‬ ‫ﻭﺷﻴﻮ ﹴ‬
 ‫ﻛﻞ ﺫﻱ ﻣﻌﺪ ٍﺓ ﺗﻘﻌﻘﻊ ﺟﻮﻋﹰﺎ ‪ ...‬ﻭﻫﻮ ﺷﺎﻛﻲ ﺍﻟﺴﻼﺡ ﺑﺎﻷﺳﻨﺎﻥ‬
‫ﻛﻞ ﺫﻱ ﺍﺳ ﹴﻢ ﻣﺴﺘﻐﺮﺏ ﺃﻋﺠﻤ ﹴﻲ ‪ ...‬ﻣﻨﻌﺖ ﺻﺮﻑ ﺇﲰﻪ ﻋﻠﺘﺎﻥ‬

‫ﻛﻤﺮﻧ ٍﺪ ﻭﻃﻐﺘﻜﲔ ﻭﻃﺮﺧﺎ ‪ ...‬ﻥ ﻭﻛﺴﺮﻯ ﻭﺧﺮ ﹴﻡ ﻭﻃﻐﺎﱐ‬

‫ﺶ ﻭﻃﺸﻠ ﹴﻢ ﻭﺟﻮﺍﻥ‬ ‫ﻭﲬﺎ ﹴﺭ ﻭﺯﻳﺮ ٍﻙ ﻭﺧﻮﻧ ٍﺪ ‪ ...‬ﻭﳑﻴ ﹴ‬
‫ﺏ ﻭﻋﺎﻣ ﹴﺮ ﻭﺳﻨﺎﻥ‬
‫ﻭﻃﺮﺍ ٍﺩ ﻭﺟﻬﺒ ﹴﻞ ﻭﺯﻳﺎ ٍﺩ ‪ ...‬ﻭﺷﻬﺎ ﹴ‬
‫ﺕ ﻋﲏ ﻭﻻ ﺃﺩﻳﺎﻥ‬ ‫ﻏﻤﺮ ﲨﻌﻮﺍ ﺑﻐﲑ ﻋﻘﻮ ﹴﻝ ‪ ...‬ﻭﺍﺯﻋﺎ ٍ‬
‫ﻫﻞ ﲰﻌﺘﻢ ﲟﻌﺸ ﹴﺮ ﲨﻌﻮﺍ ﺍﳋﻲ ‪ ...‬ﻳﻞ ﻭﺳﺎﺭﻭﺍ ﺑﺎﻟﺮﺟﻞ ﻭﺍﻟﻔﺮﺳﺎﻥ‬
‫ﺭﺣﻠﻮﺍ ﻣﻦ ﺑﻴﻮﻬﺗﻢ ﻟﻴﻠﺔ ﺍﳌﺮ ‪ ...‬ﻓﻊ ﻣﻦ ﺃﺟﻞ ﺃﻛﻠ ٍﺔ ﳎﺎﻥ‬
‫ﺷﺮﻩ ﺑﺎﺭﺩ ﻭﺣﺮﺹ ﻋﻠﻰ ﺍﻝ ‪ ...‬ﻛﻞ ﻓﻮﻳﻠﻲ ﻣﻦ ﻣﻌﺸ ﹴﺮ ﳎﺎﻥ‬
‫ﻟﺴﺖ ﺃﻧﺴﻰ ﻣﺼﻴﺒﱵ ﻳﻮﻡ ﺟﺎﺅﻭ ‪ ...‬ﱐ ﻭﻗﺪ ﺿﺎﻕ ﻋﻨﻬﻢ ﺍﻟﻮﺍﺩﻳﺎﻥ‬
‫ﺲ ﻣﻞﺀ ﺍﻟﺮﺑﺎ ﻭﺍﳌﻐﺎﱐ‬‫ﻭﺭﺩﻭﺍ ﻟﻴﻠﺔ ﺍﳋﻤﻴﺲ ﻋﻠﻴﻨﺎ ‪ ...‬ﰲ ﲬﻴ ﹴ‬
‫ﻣﺘﻮﺍ ﹴﻝ ﻛﺎﻟﺴﻴﻞ ﻻ ﻳﻠﺘﻘﻲ ﻣﻦ ‪ ...‬ﻩ ﻟﻔﺮﻁ ﺍﻧﺘﺸﺎﺭﻩ ﺍﻟﻄﺮﻓﺎﻥ‬
‫ﺖ ﲞﲑﻩ ﻣﻶﻥ‬ ‫ﺏ ﻭﺑﻴ ٍ‬‫ﻉ ﻭﺃﺣﻄﺎ ‪ ...‬ﹴ‬ ‫ﺃﺷﺮﻓﻮﺍ ﰊ ﻋﻠﻰ ﺯﺭﻭ ﹴ‬
‫ﻱ ‪ ...‬ﻭﻗﺪﻭ ﹴﺭ ﺗﻐﻠﻲ ﻋﻠﻰ ﺍﻟﺪﺍﺭﻛﺎﻥ‬
‫ﺱ ﻭﺧﺒ ﹴﺰ ﻃﺮ ﹴ‬
‫ﱭ ﻓﺎﺭ ﹴ‬
‫ﻟ ﹴ‬
‫ﺝ ﻭﻓﺎﺋﻖ ﺍﳊﻤﻼﻥ‬ ‫ﻭﺷﻮﺍ ٍﺀ ﻣﻦ ﺍﳉﺮﺍﺀ ﻭﻣﻌﻞ ‪ ...‬ﻑ ﺩﺟﺎ ﹴ‬
‫ﺏ ﺃﻟﺬ ﻣﻦ ﺯﻭﺭﺓ ﺍﳌﻊ ‪ ...‬ﺷﻮﻕ ﺑﻌﺪ ﺍﻟﺼﺪﻭﺩ ﻭﺍﳍﺠﺮﺍﻥ‬ ‫ﻭﺷﺮﺍ ﹴ‬
‫ﳜﺠﻞ ﺍﻟﻮﺭﺩ ﰲ ﺍﻟﺮﻭﺍﺋﺢ ﻭﺍﻟﻄﻊ ‪ ...‬ﻡ ﻭﳛﻜﻲ ﺷﻘﺎﺋﻖ ﺍﻟﻨﻌﻤﺎﻥ‬
‫ﺃﺫﻛﺮﺗﲏ ﺟﻴﻮﺷﻬﻢ ﻳﻮﻡ ﺟﺎﺅﻭ ‪ ...‬ﱐ ﺑﻴﻮﻡ ﺍﻟﻜﻼﺏ ﻭﺍﻟﺮﺣﺮﺣﺎﻥ‬
‫ﻳﻘﺪﻡ ﺍﻟﻘﻮﻡ ﺃﺭﺣﱯ ﻫﺮﻳﺖ ﺍﻟﺶ ‪ ...‬ﺷﺪﻕ ﺭﺣﺐ ﺍﳌﻌﻲ ﻃﻮﻳﻞ ﺍﻟﻠﺴﺎﻥ‬
‫ﻫﻮ ﳕﺲ ﺍﻟﺪﺟﺎﺝ ﻭﺍﻟﺒﻂ ﻭﺍﻟﻮﺯ ‪ ...‬ﺯ ﻭﺫﺋﺐ ﺍﻟﻨﻌﺎﺝ ﻭﺍﳋﺮﻓﺎﻥ‬
‫ﺑﺴﻮﺍ ٍﺩ ﻣﻦ ﻋﻈﻤﻪ ﻃﺒﻖ ﺍﻷﺭ ‪ ...‬ﺽ ﻭﺧﻴ ﹴﻞ ﻳﻬﻮﻳﻦ ﻛﺎﻟﻈﻠﻤﺎﻥ‬
‫ﺖ ﺃﻗﺐ ﻛﺎﻟﺴﺮﺣﺎﻥ‬ ‫ﻑ ﻛﻤﻴ ٍ‬‫ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﻃﺮ ‪ٍ ...‬‬
‫ﺡ ﻋﺮﻳﺾ ﺍﻟﻠﺒﺎﻥ‬
‫ﻭﺃﺧﻮﻩ ﺍﻟﺼﻐﲑ ﻳﻌﺘﺮﺽ ﺍﳋﻲ ‪ ...‬ﻝ ﻋﻠﻰ ﻗﺎﺭ ﹴ‬
‫ﻭﳘﺎ ﻳﻬﻮﻳﺎﻥ ﺑﺎﻟﺴﺎﻕ ﻭﺍﻟﺮﺝ ‪ ...‬ﻝ ﺇﱃ ﻣﺎ ﻳﺴﻮﺅﱐ ﻣﺴﺮﻋﺎﻥ‬
‫ﺵ ‪ ...‬ﺃﺿﻌﻔﺘﲏ ﻭﻗﺼﺮﺕ ﻣﻦ ﻋﻨﺎﱐ‬ ‫ﻭﺍﻟﺴﺮﻱ ﺍﻟﺬﻱ ﺳﺮﻯ ﰲ ﺟﻴﻮ ﹴ‬
‫ﻒ ﲡﻮﻝ ﻛﺎﻟﺼﻮﳉﺎﻥ‬‫ﺐ ‪ ...‬ﻭﺑﻜ ٍ‬ ‫ﻕ ﺭﺣﻴ ﹴ‬
‫ﺑﻔ ﹴﻢ ﻭﺍﺳ ﹴﻊ ﻭﺷﺪ ﹴ‬
‫ﻭﺃﺧﻮﻩ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﺑﺎﻥ ﻟﻠﻌﺎ ‪ ...‬ﱂ ﻣﻦ ﻓﻀﻠﻪ ﺷﻔﺎ ﺍﻟﻨﻘﺼﺎﻥ‬
‫ﻭﺍﻟﺸﻤﻮﱄ ﺣﻠﻘﻪ ﺣﻠﻖ ﲪﺎ ‪ ...‬ﻝ ﻋﺮﻳﺾ ﺍﻷﻛﺘﺎﻑ ﻋﺒﻞ ﺍﳉﺮﺍﻥ‬
‫ﻟﺴﺖ ﺃﻧﺴﺎﻩ ﺟﺎﺛﻴﹰﺎ ﺟﺎﺣﻆ ﺍﻝ ‪ ...‬ﻋﲔ ﻋﺒﻮﺳﹰﺎ ﰲ ﺻﻮﺭﺓ ﺍﻟﻐﻀﺒﺎﻥ‬
‫ﻛﺎﻟﻌﻘﺎﺏ ﺍﻟﻐﺮﺛﺎﻥ ﻳﻘﺘﻨﺺ ﺍﻟﻠﺢ ‪ ...‬ﻡ ﻭﻳﻬﻮﻯ ﺇﱃ ﻃﻴﻮﺭ ﺍﳋﻮﺍﻥ‬
 ‫ﻭﺍﻷﺩﻳﺐ ﺍﻟﺬﻱ ﺑﻪ ﻛﻨﺖ ﺃﻋﺖ ‪ ...‬ﺩ ﻏﺰﺍﱐ ﰲ ﺍﳊﲔ ﻓﻴﻤﻦ ﻏﺰﺍﱐ‬
‫ﻭﻛﺬﺍ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﺟﺎﺭﻱ ‪ ...‬ﻭﺻﺪﻳﻘﻲ ﻭﻣﺸﺘﻜﻰ ﺃﺣﺰﺍﱐ‬
‫ﻭﺻﺪﻳﻖ ﺍﻷﺷﺮﺍﻑ ﺃﺧﲎ ﻋﻠﻰ ﺧﻢ ‪ ...‬ﺭﻱ ﻭﺃﻓﲎ ﺑﺎﻟﻜﺮﻉ ﻣﺎ ﰲ ﺩﻧﺎﱐ‬
‫ﻛﻠﻤﺎ ﺷﻘﻖ ﺍﻟﻔﺮﺍﺭﻳﺞ ﺷﻘﻖ ‪ ...‬ﺕ ﻟﻐﻴﻈﻲ ﻣﻦ ﻓﻌﻠﻪ ﻗﻤﺼﺎﱐ‬
‫ﻭﻫﻮ ﻣﻦ ﺃﻣﺮﻩ ﳎﺮ ﺭﺧﻰ ﺍﻟﺐ ‪ ...‬ﺍﻝ ﱂ ﻳﻌﻨﻪ ﺍﻟﺬﻱ ﻗﺪ ﻋﻨﺎﱐ‬
‫ﺐ ﺧﺎ ﹴﻝ ﻣﻦ ﺍﻹﳝﺎﻥ‬
‫ﳎﺮﻫﺪ ﻛﺎﻟﺴﻮﺱ ﰲ ﺍﻟﺼﻮﻑ ﰲ ﺍﻟﺺ ‪ ...‬ﻳﻒ ﺑﻘﻠ ﹴ‬
‫ﻗﻠﺖ ﻗﻞ ﱄ ﻳﺎﺑﻦ ﺍﳌﺒﺸﺮ ﻣﺎ ﺷﺄ ‪ ...‬ﻧﻚ ﻣﻦ ﺑﲔ ﻣﻦ ﻏﺰﺍﱐ ﻭﺷﺄﱐ؟‬
‫ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺷﻬﻮﺓ ﺍﻷﻛﻞ ﻫﺬﺍ ‪ ...‬ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﻟﺸﻨﺂﻥ‬
‫ﻗﻠﺖ ﻟﻠﻔﻴﻠﺴﻮﻑ ﳌﺎ ﻏﺪﺍ ﰲ ﺍﻝ ‪ ...‬ﺃﻛﻞ ﺃﻋﲏ ﻓﱴ ﺃﰊ ﻋﺪﻧﺎﻥ‬
‫ﺝ ﻭﻻ ًﺀ ﻛﺎﳍﺎﺋﻢ ﺍﻟﻈﻤﺂﻥ‬
‫ﻭﺃﺳﺘﺤﺚ ﺍﻟﻜﺆﻭﺱ ﺻﺮﻓﹰﺎ ﺑﻼ ﻣﺰ ‪ ...‬ﹴ‬
‫ﻟﻴﺖ ﺷﻌﺮﻱ ﺃﺫﺍﻙ ﻣﻦ ﻃﺐ ﺑﻘﺮﺍ ‪ ...‬ﻁ ﺗﻌﻠﻤﺘﻪ ﻭﲰﻊ ﺍﻟﻜﻴﺎﻥ؟‬
‫ﻭﻬﺑﺬﺍ ﺗﺰﺩﺍﺩ ﺑﺎﻟﻌﺎﱂ ﺍﳉﺲ ‪ ...‬ﻣﻲ ﻋﻠﻤﹰﺎ ﻭﺍﻟﻌﺎﱂ ﺍﻟﺮﻭﺣﺎﱐ‬
‫ﰒ ﻻ ﺗﻨﺲ ﻣﺎ ﻟﻘﻴﺖ ﻭﻣﺎ ﺳﻢ ‪ ...‬ﺕ ﻫﻮﺍﻧﹰﺎ ﻣﻦ ﻋﺴﻜﺮ ﺍﻟﻔﺮﻏﺎﻥ‬
‫ﺱ ﺇﺫﺍ ﻣﺎ ﺍﻧﺘﺸﻰ ﻭﻣﻦ ﺳﺤﺒﺎﻥ‬ ‫ﺃﻋﺠﻤﻲ ﺍﻟﻠﺴﺎﻥ ﺃﻓﺼﺢ ﻣﻦ ﻕ ‪ ...‬ﹴ‬
‫ﻗﺎﻝ‪ :‬ﻗﻢ ﻓﺄﺗﻨﺎ ﲞﺒ ﹴﺰ ﻭﳊ ﹴﻢ ‪ ...‬ﻭﻧﺒﻴ ٍﺬ ﻣﻌﺘ ﹴﻖ ﰲ ﺍﻟﺪﻧﺎﻥ‬
‫ﻒ ﺣﺴﻦ ﺍﻟﻮﺝ ‪ ...‬ﻩ ﳛﺎﻛﻲ ﲨﺎﻟﻪ ﻏﺼﻦ ﺑﺎﻥ‬ ‫ﻭﻏﻼ ﹴﻡ ﻣﻬﻔﻬ ٍ‬
‫ﱂ ﺗﻮﻛﻞ ﻓﺮﻏﺎﻥ ﺇﻻ ﺑﺘﻔﺮﻱ ‪ ...‬ﻍ ﺩﻧﺎﱐ ﻭﺻﺒﻬﺎ ﰲ ﺍﻟﻘﻨﺎﱐ‬

‫ﺇﻥ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﺼﺎﺋﺐ ﻳﺎﻕ ‪ ...‬ﻡ ﺑﻼﺋﻲ ﺑﺬﻟﻚ ﺍﻟﻄﺮﻣﺬﺍﻥ‬

‫ﺏ ﻃﻮﻳﻞ ﰲ ﺻﻮﺭﺓ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺭﺟﻞ ﻛﺎﻟﻐﻨﻴﻖ ﻓﺪﻡ ﺑﻼ ﻝ ‪ ...‬ﹴ‬
‫ﺱ ﺃﺻﻢ ﻛﺎﻟﺴﻨﺪﺍﻥ‬‫ﺑﻘﻔﹰﺎ ﻛﺎﳊﺪﻳﺪ ﻳﺼﻤﺪ ﻟﻠﺼﻒ ‪ ...‬ﻉ ﻭﺭﺃ ﹴ‬
‫ﻭﺍﺳﻊ ﺍﳊﻠﻖ ﻧﺎﻗﺺ ﺍﳋﻠﻖ ﻭﺍﻟﺪﻱ ‪ ...‬ﻥ ﻏﻠﻴﻆ ﺍﻟﻘﺬﺍﻝ ﻛﺎﻟﻔﻠﺘﺎﻥ‬
‫ﻍ ﻭﳛﺜﻮ ﺍﻟﻨﺒﻴﺬ ﻛﺎﻟﻌﻄﺸﺎﻥ‬ ‫ﻳﺒﻠﻊ ﺍﳌﻄﺠﻨﺎﺕ ﺑﻠﻌﹰﺎ ﺑﻼ ﻣﺾ ‪ ...‬ﹴ‬
‫ﻭﺃﺗﻮﱐ ﺑﺰﺍﻣ ﹴﺮ ﺯﻣﺮﻩ ﻳﺢ ‪ ...‬ﻛﻲ ﺿﺮﺍﻁ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻟﺮﻋﻴﺎﻥ‬
‫ﻭﻣﻐ ﹴﻦ ﻋﻨﺎﺅﻩ ﳚﺸﻲﺀ ﺍﻟﻨﻒ ‪ ...‬ﺱ ﻭﻳﺄﰐ ﺑﺎﻟﻘﻲﺀ ﻭﺍﻟﻐﺜﻴﺎﻥ‬
‫ﻗﺼﺪﺕ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﲬﺮﺍ ‪ ...‬ﻳﺎ ﺍﺑﺘﻼ ًﺀ ﻭﻧﻜﺒ ﹰﺔ ﻻﻣﺘﺤﺎﱐ‬
‫ﻗﻠﺖ ﻣﺎ ﺷﺄﻧﻜﻢ ﻓﻘﺎﻟﻮﺍ ﺃﻏﺜﻨﺎ ‪ ...‬ﻣﺎ ﻃﻌﻤﻨﺎ ﺍﻟﻄﻌﺎﻡ ﻣﻨﺬ ﲦﺎﻥ‬
‫ﺐ ﻣﻦ ﺣﺎﺩﺛﺎﺕ ﺍﻟﺰﻣﺎﻥ‬ ‫ﻭﺃﻧﺎﺧﻮﺍ ﺑﻨﺎ ﻓﻴﺎﻟﻚ ﻣﻦ ﻳﻮ ‪ ...‬ﹴﻡ ﻋﺼﻴ ﹴ‬
‫ﻧﺰﻟﻮﺍ ﺳﺎﺣﱵ ﻭﺃﻃﻠﻘﺖ ﺍﳋﻲ ‪ ...‬ﻝ ﺑﺰﺭﻉ ﺍﳊﻘﻮﻝ ﻭﺍﻟﺒﺴﺘﺎﻥ‬
‫ﺃﻓﻘﺮﻭﱐ ﻭﻏﺎﺩﺭﻭﱐ ﺑﻼ ﺩﺍ ‪ ...‬ﹴﺭ ﻭﻻ ﺿﻴﻌ ٍﺔ ﻭﻻ ﺻﻴﻮﺍﻥ‬
‫ﺃﺩﻫﺸﻮﱐ ﻭﺣﲑﻭﱐ ﻭﻗﺪ ﺻﺮ ‪ ...‬ﺕ ﺫﻫﻮ ﹰﻻ ﺃﻫﻴﻢ ﻛﺎﻟﺴﻜﺮﺍﻥ‬
 ‫ﺃﲰﻊ ﺍﻟﻠﻔﻆ ﻛﺎﻟﻄﻨﲔ ﻓﻬﻢ ﺃﻝ ‪ ...‬ﻓﺎﻇﻬﻢ ﻣﺎ ﳍﺎ ﻟﺪﻯ ﻣﻌﺎﱐ‬
‫ﺥ ﻭﺃﻋﺮﻯ ﻇﻬﺮﹰﺍ ﻣﻦ ﺍﻷﻓﻌﻮﺍﻥ‬
‫ﺗﺮﻛﻮﱐ ﻳﺎ ﻗﻮﻡ ﺃﺟﺮﺩ ﻣﻦ ﻓﺮ ‪ ...‬ﹴ‬
‫ﺲ ﻳﺴﻴﻞ ﻛﺎﻟﻘﻄﺮﺍﻥ‬
‫ﺃﻛﻠﻮﺍ ﱄ ﻣﻦ ﺍﳉﺮﺍﺩﻕ ﺃﻟﻔﻲ ‪ ...‬ﻥ ﺑﺪﺑ ﹴ‬
‫ﺏ ﺇﱃ ﲰﻴﺪ ﺍﻟﻔﺮﺍﻥ‬‫ﺃﻛﻠﻮﺍ ﱄ ﻣﺎ ﺣﻮﳍﺎ ﰒ ﻣﺎﻟﻮﺍ ‪ ...‬ﻛﺬﺋﺎ ﹴ‬
‫ﺃﻛﻠﻮﺍ ﱄ ﻣﻦ ﺍﳉﺪﺍﺀ ﺛﻼﺛﻲ ‪ ...‬ﻥ ﻭﺳﺒﻌﹰﺎ ﺑﺎﳋﻞ ﻭﺍﻟﺰﻋﻔﺮﺍﻥ‬
‫ﺃﻛﻠﻮﺍ ﺿﻌﻔﻬﺎ ﺷﻮﺍ ًﺀ ﻭﺿﻌﻔﻲ ‪ ...‬ﻫﺎ ﻃﺒﻴﺨﹰﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻟﻮﺍﻥ‬
‫ﺃﻛﻠﻮﺍ ﱄ ﺗﺒﺎﻟﹰﺔ ﺗﺒﻠﺖ ﻋﻖ ‪ ...‬ﱄ ﺑﻌﺸ ﹴﺮ ﻣﻦ ﺍﻟﺪﺟﺎﺝ ﲰﺎﻥ‬
‫ﺃﻛﻠﻮﺍ ﱄ ﻣﻀﲑ ﹰﺓ ﺿﺎﻋﻔﺖ ﺿﺮ ‪ ...‬ﺭﻱ ﺑﺮﻭﺱ ﺍﳉﺪﺍﺀ ﻭﺍﳊﻤﻼﻥ‬
‫ﺃﻛﻠﻮﺍ ﱄ ﻛﺸﻜﻴ ﹰﺔ ﻛﺸﻜﺖ ﻗﻞ ‪ ...‬ﰊ ﻭﻫﺎﺟﺖ ﺑﻔﻘﺪﻫﺎ ﺃﺷﺠﺎﱐ‬
‫ﺃﻛﻠﻮﺍ ﱄ ﺳﺒﻌﲔ ﺣﻮﺗﹰﺎ ﻣﻦ ﺍﻟﻨﻊ ‪ ...‬ﺭ ﻃﺮﻳﹰﺎ ﻣﻦ ﺃﻋﻈﻢ ﺍﳊﻴﺘﺎﻥ‬
‫ﺃﻛﻠﻮﺍ ﱄ ﻋﺪ ﹰﻻ ﻣﻦ ﺍﳌﺎﱀ ﺍﳌﻖ ‪ ...‬ﻟﻮ ﻣﻠﻘ ًﻰ ﰲ ﺍﳋﻞ ﻭﺍﻷﺫﻧﺎﻥ‬
‫ﺃﻛﻠﻮﺍ ﱄ ﻣﻦ ﺍﻟﻘﺮﻳﺸﺎﺀ ﻭﺍﻟﱪ ‪ ...‬ﱐ ﻭﺍﳌﻌﻘﻠﻲ ﻭﺍﻟﺼﺮﻓﺎﻥ‬
‫ﺃﻟﻒ ﻋﺪ ﹴﻝ ﺳﻮﻯ ﺍﳌﺼﻐﺮ ﻭﺍﻟﱪ ‪ ...‬ﺩﻱ ﻭﺍﻟﻠﺆﻟﺆﻱ ﻭﺍﻟﺼﻴﺨﺎﱐ‬
‫ﺃﻛﻠﻮﺍ ﱄ ﻣﻦ ﺍﻟﻜﺰﺍﻣﺦ ﻭﺍﳉﻮ ‪ ...‬ﺯ ﻣﻌﹰﺎ ﻭﺍﳋﻼﻁ ﻭﺍﻷﺟﺒﺎﻥ‬
‫ﻭﻣﻦ ﺍﻟﺒﻴﺾ ﻭﺍﳌﺨﻠﻞ ﻣﺎ ﺗﻊ ‪ ...‬ﺟﺰ ﻋﻦ ﲨﻌﻪ ﻗﺮﻯ ﺣﻮﺭﺍﻥ‬
‫ﻓﺘﺘﻮﺍ ﱄ ﻣﻦ ﺍﻟﺴﻔﺮﺟﻞ ﻭﺍﻟﺘﻒ ‪ ...‬ﺍﺡ ﻭﺍﻟﺮﺍﺯﻗﻲ ﻭﺍﻟﺮﻣﺎﻥ‬
‫ﻭﺍﻟﺮﻳﺎﺣﲔ ﻣﺎ ﺭﻫﻨﺖ ﻋﻠﻴﻪ ‪ ...‬ﺟﺒﱵ ﻋﻨﺪ ﺃﲪﺪ ﺍﻟﻔﺎﻛﻬﺎﱐ‬
‫ﺃﺫﺑﻠﻮﺍ ﱄ ﻣﻦ ﺍﻟﺒﻨﻔﺴﺞ ﻭﺍﻟﻨﺮ ‪ ...‬ﺟﺲ ﻣﺎ ﻟﻴﺲ ﻣﺜﻠﻪ ﰲ ﺍﳉﻨﺎﻥ‬
‫ﺫﲝﻮﺍ ﱄ ﺑﺎﻟﺮﻏﻢ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻨﺎ ‪ ...‬ﺱ ﲦﺎﻧﲔ ﺭﺃﺱ ﻣﻌ ﹴﺰ ﻭﺿﺎﻥ‬
‫ﻣﺎ ﻛﻔﺎﻩ ﺗﺬﺑﻴﺤﻬﻢ ﻏﻨﻢ ﺍﻟﺮ ‪ ...‬ﻳﺔ ﺣﱴ ﺃﺗﻮﺍ ﻋﻠﻰ ﺍﻟﺜﲑﺍﻥ‬
‫ﺃﻛﻠﻮﺍ ﻛﻞ ﻣﺎ ﺣﻮﺗﻪ ﳝﻴﲏ ‪ ...‬ﻭﴰﺎﱄ ﻭﻣﺎ ﺣﻮﻯ ﺟﲑﺍﱐ‬
‫ﰒ ﻗﺎﻟﻮﺍ ﻫﻠﻢ ﺷﻴﺌﹰﺎ ﻓﻨﺎﺩﻱ ‪ ...‬ﺕ ﻏﻼﻣﻲ ﻗﻢ ﻭﻳﻚ ﻓﺎﺧﺒﺄ ﺣﺼﺎﱐ‬
‫ﺏ ﳝﺎﱐ‬
‫ﱂ ﺗﺪﻉ ﱄ ﺑﻄﻮﻧﻜﻢ ﻳﺎ ﺑﲏ ﺍﻟﺒﻆ ‪ ...‬ﺭ ﺳﻮﺍﻩ ﻭﺫﺍ ﺷﻄﻮ ﹴ‬
‫ﻓﺘﻤﺎﻟﻮﺍ ﻋﻠﻲ ﺷﺘﻤﹰﺎ ﻭﻟﻌﻨﹰﺎ ‪ ...‬ﻭﺍﺳﺘﺒﺎﺣﻮﺍ ﻋﺮﺿﻲ ﺑﻜﻞ ﻟﺴﺎﱐ‬
‫ﰒ ﺟﺎﺀ ﺍﳌﻌﻘﺒﻮﻥ ﻣﻦ ﺍﻟﺴﺎ ‪ ...‬ﺳﺔ ﻭﺍﻟﺸﺎﻛﺮﻱ ﻭﺍﻟﻌﺒﺪﺍﻥ‬
‫ﻓﺮﺃﻳﺖ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﺪﻓﻊ ﻭﺍﻟﻠﻂ ‪ ...‬ﻡ ﻭﺧﺮﻡ ﺍﻟﻨﻮﻑ ﻭﺍﻵﺫﺍﻥ‬
‫ﰒ ﳌﺎ ﺃﺗﻮﺍ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ‪ ...‬ﺧﺘﻤﻮﺍ ﳏﻨﱵ ﺑﻜﺴﺮ ﺍﻷﻭﺍﱐ‬
‫ﰒ ﻗﺎﻣﻮﺍ ﻣﺜﻞ ﺍﻟﺒﺰﺍﺓ ﺇﱃ ﺍﻟﻌﺺ ‪ ...‬ﻓﻮﺭ ﻭﺍﻟﻌﺼﻔﺮﻱ ﻭﺍﻟﺰﺭﺑﻄﺎﻥ‬
‫ﺽ ﻭﺑﻌﻀﹰﺎ ﻣﻠﻘ ًﻰ ﻋﻠﻰ ﺍﻷﻏﺼﺎﻥ‬
‫ﻓﺮﺃﻳﺖ ﺍﻟﻄﻴﻮﺭ ﺑﻌﻀﹰﺎ ﻋﻠﻰ ﺑﻊ ‪ ...‬ﹴ‬
‫ﺃﻛﻠﻮﺍ ﻣﺎ ﺫﻛﺮﺕ ﰒ ﺃﺭﺍﻗﻮﺍ ‪ ...‬ﻳﺎ ﺻﺤﺎﰊ ﻛﺮﺍ ﻣﻦ ﺍﻷﺷﻨﺎﻥ‬
 ‫ﻭﻣﻦ ﺍﶈﻠﺐ ﺍﳌﻄﻴﺐ ﺑﺎﻟﺒﺎ ‪ ...‬ﻥ ﻭﻣﺎﺀ ﺍﻟﻜﺎﻓﻮﺭ ﺳﺒﻊ ﺑﺮﺍﱐ‬
‫ﺷﺮﺑﻮﺍ ﱄ ﻋﺸﺮﻳﻦ ﻇﺮﻓﹰﺎ ﻣﻦ ﺍﻟﺮﺍ ‪ ...‬ﺡ ﻟﺬﻳﺬ ﺍﳌﺬﺍﻕ ﺃﲪﺮ ﻗﺎﱐ‬

‫ﻓﺄﻗﺎﻣﻮﺍ ﺳﻮﺍﺳﻬﻢ ﻭﺍﳌﻜﺎﺭﻭ ‪ ...‬ﻥ ﺇﱃ ﺃﻥ ﲰﻌﺖ ﺻﻮﺕ ﺍﻷﺫﺍﻥ‬

‫ﳚﻤﻌﻮﻥ ﺍﻷﺣﻄﺎﺏ ﻣﻦ ﺣﻴﺚ ﻭﺍﻓﻮ ‪ ...‬ﻫﺎ ﻓﻠﻠﻈﻬﺮ ﺿﺎﻉ ﱄ ﻏﻴﻀﺘﺎﻥ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻗﻄﻌﻮﺍ ﺍﻟﻠﻮﺯ ﻭﺍﻟﺴﻔﺮﺟﻞ ﺃﺣﻄﺎ ‪ ...‬ﺑﹰﺎ ﻭﻣﺎﻟﻮﺍ ﻬﺑﺎ ﻋﻠﻰ ﻏﻠﻤﺎﱐ‬
‫ﻭﺍﻟﻨﻮﺍﻃﲑ ﻣﺪﺩﻭﺍ ﻭﻋﻠﻮﻫﻢ ‪ ...‬ﺣﻨﻘﹰﺎ ﺑﺎﻟﻌﺼﻲ ﻭﺍﻟﻘﻀﺒﺎﻥ‬
‫ﻃﺎﻟﺒﻮﱐ " ﺑﺎﻟﺸﻲﺀ " ﰲ ﺁﺧﺮ ﺍﻟﻠﻲ‪ ... ،‬ﻝ ﻭﲨﻊ ﺍﻟﻨﺴﺎﺀ ﻭﺍﳌﺮﺩﺍﻥ‬
‫ﻗﻢ ﻓﺄﺳﺮﻉ ﻓﺒﻌﻀﻨﺎ ﻳﻄﻠﺐ ﺍﳌﺮ ‪ ...‬ﺩ ﻭﺑﻌﺾ ﻣﺴﺘﻬﺘﺮ ﺑﺎﻟﻐﻮﺍﱐ‬
‫ﻓﺘﻮﳘﺘﻪ ﻣﺰﺍﺣﹰﺎ ﻓﺠﺪﻭﺍ ‪ ...‬ﻗﻠﺖ ﻫﺬﺍ ﺿﺮﺏ ﻣﻦ ﺍﳍﺬﻳﺎﻥ‬
‫ﻟﻴﺲ ﻳﺒﻘﻰ ﻋﻠﻰ ﺃﺭﺍﻣﻞ ﲬﺮﺍ ‪ ...‬ﻳﺎ ﺳﻮﻯ ﺑﺬﳍﻦ ﻟﻠﻀﻴﻔﺎﻥ‬
‫ﻟﻮ ﲰﻌﺘﻢ ﻳﺎ ﻗﻮﻡ ﰲ ﻏﺴﻖ ﺍﻟﻠﻲ ‪ ...‬ﻝ ﺑﻜﺎﺀ ﺍﻟﻨﺴﻮﺍﻥ ﻭﺍﻟﻮﻟﺪﺍﻥ‬
‫ﻳﺘﻨﺎﺩﻭﻥ ﺑﺎﻟﻌﻮﻳﻞ ﻭﺑﺎﻟﻮﻱ ‪ ...‬ﻝ ﻭﺭﺍﺀ ﺍﻷﺑﻮﺍﺏ ﻭﺍﳉﺪﺭﺍﻥ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﰒ ﺭﺍﺣﻮﺍ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺇﱃ ﺩﺍ ‪ ...‬ﺭﻱ ﻓﻠﻢ ﻳﺘﺮﻛﻮﺍ ﺳﻮﻯ ﺍﳊﻴﻄﺎﻥ‬
‫ﺢ ‪ ...‬ﻓﻮﻗﻪ ﻣﻄﺮﺡ ﻣﻦ ﺍﳌﻴﺴﺎﱐ‬
‫ﻛﺎﻥ ﱄ ﻣﻔﺮﺵ ﻭﻛﻞ ﻣﻠﻴ ﹴ‬
‫ﺱ ﺃﻭ ﺩﻋﻮ ٍﺓ ﺃﻭ ﺧﺘﺎﻥ‬
‫ﻭﺑﺴﺎﻁ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﺒﺴﻂ ﻣﺬﺧﻮ ‪ ...‬ﺭ ﻟﻌﺮ ﹴ‬
‫ﻏﺮﻗﻮﻩ ﺑﺎﻟﺒﺼﻖ ﻭﺍﻟﻘﻲﺀ ﻭﺍﻟﺒﻮ ‪ ...‬ﻝ ﻓﺄﺿﺤﻰ ﻭﻗﺪﺭﻩ ﺑﻌﺮﺗﺎﻥ‬
‫ﺃﻭﻗﺪﻭﺍ ﺯﻳﺘﻨﺎ ﺟﺰﺍﻓﹰﺎ ﺑﻼ ﻛﻲ ‪ ...‬ﹴﻝ ﻳﻜﻴﻠﻮﻧﻪ ﻭﻻ ﻣﻴﺰﺍﻥ‬
‫ﻼ ﻟﻠﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ‬ ‫ﺧﻠﺖ ﺩﺍﺭﻱ ﻳﺎ ﺇﺧﻮﰐ ﺍﳌﺴﺠﺪ ﺍﳉﺎ ‪ ...‬ﻣﻊ ﻟﻴ ﹰ‬
‫ﰒ ﳌﺎ ﺍﻧﺘﻬﺖ ﻬﺑﻢ ﺷﺪﺓ ﺍﻟﻜﻆ ‪ ...‬ﻇﺔ ﺧﺮﻭﺍ ﺻﺮﻋﻰ ﺇﱃ ﺍﻷﺫﻗﺎﻥ‬
‫ﻫﻮﻣﻮﺍ ﺳﺎﻋ ﹰﺔ ﻛﺘﻬﻮﳝﺔ ﺍﳋﺎ ‪ ...‬ﺋﻒ ﰲ ﻏﲑ ﺃﺭﺿﻪ ﺍﻟﻔﺰﻋﺎﻥ‬
‫ﻼ ﻭﻗﺪ ﺟﻨﺢ ﺍﻟﻨﺲ ‪ ...‬ﺭ ﻭﻣﺎﻝ ﺍﻟﺴﻤﺎﻙ ﻭﺍﻟﻔﺮﻗﺪﺍﻥ‬
‫ﰒ ﻗﺎﻣﻮﺍ ﻟﻴ ﹰ‬
‫ﻳﺼﺮﺧﻮﻥ ﺍﻟﺼﺒﻮﺡ ﻳﺎ ﺻﺎﺣﺐ ﺍﻟﱯ ‪ ...‬ﺕ ﻓﺄﺑﻜﻮﺍ ﻋﻴﲏ ﻭﺭﺍﻋﻮﺍ ﺟﻨﺎﱐ‬
‫ﺳﺤﺒﻮﱐ ﻣﻦ ﻋﻘﺮ ﺩﺍﺭﻱ ﻋﻠﻰ ﻭﺝ ‪ ...‬ﻫﻲ ﻛﺄﱐ ﺃﺩﻋﻰ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻫﻞ ﲰﻌﺘﻢ ﻓﻴﻤﺎ ﲰﻌﺘﻢ ﺑﺈﻧﺴﺎ ‪ٍ ...‬ﻥ ﻋﺮﺍﻩ ﰲ ﺩﻋﻮ ٍﺓ ﻣﺎ ﻋﺮﺍﱐ‬
‫ﻉ ﳚﺮﻱ ﰲ ﺍﻷﺟﻔﺎﻥ‬ ‫ﺃﺳﻌﺪﻭﱐ ﻳﺎ ﺇﺧﻮﰐ ﻭﺛﻘﺎﰐ ‪ ...‬ﺑﺪﻣﻮ ﹴ‬
‫ﺐ ﻣﻮﻟ ٍﻪ ﺣﲑﺍﻥ؟‬‫ﺇﺧﻮﰐ ﻣﻦ ﻟﻮﺍﻛﻒ ﺍﻟﺪﻣﻊ ﳏﺰﻭ ‪ٍ ...‬ﻥ ﻛﺌﻴ ﹴ‬
‫ﻫﺎﺋﻢ ﺍﻟﻌﻘﻞ ﺳﺎﻫﺮ ﺍﻟﻠﻴﻞ ﺑﺎﻛﻲ ﺍﻝ ‪ ...‬ﻋﲔ ﻭﺍﻫﻲ ﺍﻟﻘﻮﻯ ﺿﻌﻴﻒ ﺍﳉﻨﺎﻥ‬
 ‫ﱂ ﻳﻜﻦ ﺫﺍ ﺍﻟﻘﺮﺍﻥ ﺇﻻ ﻋﻠﻰ ﺷﺆ ‪ ...‬ﻣﻲ ﻓﻮﻳﻠﻲ ﻣﻦ ﳓﺲ ﺫﺍﻙ ﺍﻟﻘﺮﺍﻥ‬
‫ﻭﺍﻟﻘﺼﻴﺪﺓ ﻛﻠﻬﺎ ﻏﺮﺭ ﻭﻟﻄﺎﺋﻒ‪ ،‬ﺃﺟﺎﺩ ﻭﺃﺣﺴﻦ ﻓﻴﻬﺎ ﻛﻞ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺃﺑﺎﻥ ﻋﻦ ﻣﻘﺎﺻﺪﻩ ﻬﺑﺎ ﺃﺣﺴﻦ ﺑﻴﺎ ٍﻥ‪ .‬ﻭﻣﻦ‬
‫ﺷﻌﺮ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺃﻳﻀﹰﺎ ﻗﻮﻟﻪ‪:‬‬
‫ﻻ ﺗﺼﻎ ﻟﻠﻮﻡ ﺇﻥ ﺍﻟﻠﻮﻡ ﺗﻀﻠﻴﻞ ‪ ...‬ﻭﺍﺷﺮﺏ ﻓﻔﻲ ﺍﻟﺸﺮﺏ ﻟﻸﺣﺰﺍﻥ ﲢﻮﻳﻞ‬
‫ﻓﻘﺪ ﻣﻀﻰ ﺍﻟﻘﻴﻆ ﻭﺍﺣﺘﺜﺖ ﺭﻭﺍﺣﻠﻪ ‪ ...‬ﻭﻃﺎﺑﺖ ﺍﻟﺮﺍﺡ ﳌﺎ ﺁﻝ ﺃﻳﻠﻮﻝ‬
‫ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﻧﺒﺖ ﻳﺸﺘﻜﻲ ﺭﻣﺪﹰﺍ ‪ ...‬ﺇﻻ ﻭﻧﺎﻇﺮﻩ ﺑﺎﻟﻄﻞ ﻣﻜﺤﻮﻝ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﳌﺎ ﻧﻀﺎ ﻭﺟﻪ ﺍﻟﺮﺑﻴﻊ ﻧﻘﺎﺑﻪ ‪ ...‬ﻭﻓﺎﺣﺖ ﺑﺄﻃﺮﺍﻑ ﺍﻟﺮﻳﺎﺽ ﺍﻟﻨﺴﺎﺋﻢ‬
‫ﻓﻄﺎﺭﺕ ﻋﻘﻮﻝ ﺍﻟﻄﲑ ﳌﺎ ﺭﺃﻳﻨﻪ ‪ ...‬ﻭﻗﺪ ﻬﺑﺘﺖ ﻣﻦ ﺑﻴﻨﻬﻦ ﺍﳊﻤﺎﺋﻢ‬
‫ﻭﳘﻦ ﺟﻨﻮﻧﹰﺎ ﺑﺎﻟﺮﻳﺎﺽ ﻭﺣﺴﻨﻬﺎ ‪ ...‬ﺻﺪﺣﻦ ﻭﰲ ﺃﻋﻨﺎﻗﻬﻦ ﺍﻟﺘﻤﺎﺋﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻧﻠﲏ ﺑﺎﻟﺬﻱ ﺍﺳﺘﻘﺮﺿﺖ ﺧﻄﹰﺎ ‪ ...‬ﻭﺃﺷﻬﺪ ﻣﻌﺸﺮﹰﺍ ﻗﺪ ﺷﺎﻫﺪﻭﻩ‬
‫ﻓﺈﻥ ﺍﷲ ﺧﻼﻕ ﺍﻟﱪﺍﻳﺎ ‪ ...‬ﻋﻨﺖ ﳉﻼﻝ ﻫﻴﺒﺘﻪ ﺍﻟﻮﺟﻮﻩ‬
‫ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺗﺪﺍﻳﻨﺘﻢ ﺑﺪﻳ ﹴﻦ ‪ ...‬ﺇﱃ ﺃﺟ ﹴﻞ ﻣﺴﻤﻰ ﻓﺎﻛﺘﺒﻮﻩ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﺩﻧﺖ ﺍﻟﺴﺤﺐ ﺍﻟﺜﻘﺎﻝ ﻭﺣﺜﻬﺎ ‪ ...‬ﻣﻦ ﺍﻟﺮﻋﺪ ﺣﺎ ٍﺩ ﻟﻴﺲ ﻳﺒﺼﺮ ﺃﻛﻤﻪ‬
‫ﺃﺣﺎﺩﻳﺜﻪ ﻣﺴﺘﻬﻮﻻﺕ ﻭﺻﻮﺗﻪ ‪ ...‬ﺇﺫﺍ ﺍﳔﻔﻀﺖ ﺃﺻﻮﺍﻬﺗﻦ ﻣﻘﻬﻘﻪ‬
‫ﺇﺫﺍ ﺻﺎﺡ ﰲ ﺁﺛﺎﺭﻫﻦ ﺣﺴﺒﺘﻪ ‪ ...‬ﳚﺎﻭﺑﻪ ﻣﻦ ﺧﻠﻔﻪ ﺻﺎﺣﺐ ﻟﻪ‬
‫ﻭﻗﺎﻝ ﻳﻬﺠﻮ ﻣﻨﺸﺎ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﺰﺍﺯ‪:‬‬
‫ﺇﻥ ﻣﻨﺸﺎ ﻗﺪ ﺯﺍﺩ ﰲ ﺍﻟﺘﻴﻪ ‪ ...‬ﻭﺯﺍﺩ ﰲ ﺷﺎﻣﻨﺎ ﺗﻌﺪﻳﻪ‬
‫ﻓﻼ ﺍﺑﻦ ﻫﻨ ٍﺪ ﻭﻻ ﺍﺑﻦ ﺫﻱ ﻳﺰ ٍﻥ ‪ ...‬ﻭﻻ ﺍﺑﻦ ﻣﺎﺀ ﺍﻟﺴﻤﺎ ﻳﺪﺍﻧﻴﻪ‬
‫ﻭﻫﻮ ﻣﻐﻴﻆ ﻋﻠﻰ ﺍﻟﻮﺻﻲ ﻭﻣﻦ ‪ ...‬ﻳﻌﺰﻯ ﺇﻟﻴﻪ ﻭﻣﻦ ﻳﻮﺍﻟﻴﻪ‬
‫ﻯ ﺟﺎﻝ ﰲ ﺃﻣﺎﻗﻴﻪ‬
‫ﱪ ﻬﺑﻢ ‪ ...‬ﻓﻬﻢ ﻗﺬ ً‬
‫ﻳﺬﻛﺮ ﺃﻳﺎﻡ ﺧﻴ ﹴ‬

‫ﻭﻗﺪ ﺣﻜﻰ ﺃﻥ ﻓﺎﻩ ﺃﻃﻴﺐ ﻣﻦ ‪ ...‬ﺳﺮﻣﻲ ﻭﺃﱐ ﳑﻦ ﻳﻌﺎﺩﻳﻪ‬

‫ﻭﻣﻦ ﻳﻘﻮﻝ ﺍﻟﻘﺒﻴﺢ ﻓﻴﻪ ﻭﻣﻦ ‪ ...‬ﺃﺻﺒﺢ ﺑﺎﳌﻌﻀﺮﺕ ﻳﺮﻣﻴﻪ‬
‫ﻓﺴﻮﻛﻮﻩ ﺑﻜﻞ ﻃﻴﺒﺔ ﺍﻟﺮ ‪ ...‬ﺭﻳﺢ ﺗﻌﻔﻰ ﻋﻠﻰ ﻣﺴﺎﻭﻳﻪ‬
‫ﻭﻣﻀﻤﻀﻮﻩ ﺑﺎﳋﻞ ﻭﺍﺟﺘﻬﺪﻭﺍ ‪ ...‬ﻣﻌﹰﺎ ﺑﻜﻞ ﺍﺟﺘﻬﺎﺩﻛﻢ ﻓﻴﻪ‬
‫ﻭﺃﻃﻌﻤﻮﻩ ﻣﻦ ﺍﳉﻮﺍﺭﺵ ﻣﺎ ‪ ...‬ﻳﻌﻤﻞ ﺑﺎﳌﺴﻚ ﻭﺍﻷﻓﺎﻭﻳﻪ‬
‫ﻭﺃﻬﻧﻠﻮﻩ ﻣﻦ ﲬ ﹴﺮ ﻣﻌﺘﻘ ٍﺔ ‪ ...‬ﻗﺪ ﺻﺎﻬﻧﺎ ﺍﻟﻘﺲ ﰲ ﺧﻮﺍﺑﻴﻪ‬
‫ﻼ ﻋﻠﻰ ﻓﻴﻪ‬
‫ﻭﺍﺳﺘﻔﻘﺤﻮﱐ ﻭﺍﺳﺘﻨﻜﻬﻮﻩ ﺗﺮﻭﺍ ‪ ...‬ﺃﻥ ﻟﺴﺮﻣﻲ ﻓﻀ ﹰ‬
 ‫ﻭﺃﲪﻠﻮﺍ ﺍﻟﻜﻠﺐ ﻭﺍﳊﻤﺎﺭ ﻋﻠﻰ ‪ ...‬ﻋﻴﺎﻟﻪ ﻭﺍﺻﻔﻌﻮﺍ ﳏﺒﻴﻪ‬
‫ﻭﻗﺎﻝ ﻳﻬﺠﻮ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻲﹴ‪ ،‬ﻭﻳﻌﺮﺽ ﻓﻴﻬﺎ ﺃﻳﻀﹰﺎ ﲟﻨﺸﺎ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﺰﺍﺯ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ‬
‫ﺳﺒﺐ ﻋﺰﻟﻪ ﻋﻦ ﻋﻤﻠﻪ‪:‬‬
‫ﻳﺎ ﺃﻫﻞ ﺟﲑﻭﻥ ﻫﻞ ﺃﺳﺎﻣﺮﻛﻢ ‪ ...‬ﺇﺫﺍ ﺍﺳﺘﻘﻠﺖ ﻛﻮﺍﻛﺐ ﺍﳊﻤﻞ؟‬
‫ﺽ ﻫﻄﻞ‬ ‫ﱀ ﻛﺎﻟﺮﻳﺎﺽ ﺑﺎﻛﺮﻫﺎ ‪ ...‬ﻧﻮﺀ ﺍﻟﺜﺮﻳﺎ ﺑﻌﺎﺭ ﹴ‬
‫ﲟﺎ ﹴ‬
‫ﺃﻭ ﻣﺜﻞ ﻧﻈﻢ ﺍﳉﻤﺎﻥ ﻳﻨﻈﻢ ﰲ ﺍﻝ ‪ ...‬ﻋﻘﺪ ﻭﻭﺷﻲ ﺍﻟﱪﻭﺩ ﻭﺍﳊﻠﻞ‬
‫ﻳﻠﺬ ﻟﻠﺴﺎﻣﻊ ﺍﻟﻐﻨﺎﺀ ﻬﺑﺎ ‪ ...‬ﻋﻠﻰ ﺧﻔﻴﻒ ﺍﻟﺜﻘﻴﻞ ﻭﺍﻟﺮﻣﻞ‬
‫ﻛﻨﺖ ﻋﻠﻰ ﺑﺎﺏ ﻣﻨﺰﱄ ﺳﺤﺮﹰﺍ ‪ ...‬ﺃﻧﺘﻈﺮ ﺍﻟﺸﺎﻛﺮﻱ ﻳﺴﺮﺝ ﱄ‬
‫ﻭﻃﺎﻝ ﻟﻴﻠﻲ ﳊﺎﺟ ٍﺔ ﻋﺮﺿﺖ ‪ ...‬ﺑﺎﻛﺮﻬﺗﺎ ﻭﺍﻟﻨﺠﻮﻡ ﱂ ﺗﺰﻝ‬
‫ﻓﻤﺮ ﰊ ﰲ ﺍﻟﻈﻼﻡ ﺃﺳﻮﺩ ﻛﺎﻝ ‪ ...‬ﺃﻗﻴﻞ ﻋﺮﻳﺾ ﺍﻷﻛﺘﺎﻑ ﻭﺍﻟﻌﻀﻞ‬
‫ﺃﺷﻐﻰ ﻟﻪ ﻣﻨﺨﺮ ﻛﻜﻮﺓ ‪ ...‬ﺗﻨﻮ ﹴﺭ ﻭﻋﲔ ﻛﻤﻘﻠﺔ ﺍﳉﻤﻞ‬
‫ﺏ ﻣﺜﻞ ﺍﳌﺪﻯ ﻋﻀﻞ‬‫ﻭﻣﺸﻔﺮ ﻣﺴﺒﻞ ﻛﺨﺮ ﺭﺣﻰ ‪ ...‬ﻋﻠﻰ ﻧﻴﻮ ﹴ‬
‫ﻣﺸﻘﻖ ﺍﻟﻜﻌﺐ ﺃﻓﺪﻉ ﺍﻟﻴﺪ ﻭﺍﻟﺮ ‪ ...‬ﺭﺟﻞ ﻃﻮﻳﻞ ﺍﻟﺴﺎﻗﲔ ﻛﺎﻟﺴﺒﻞ‬
‫ﻯ ﺧﻀﻞ‬ ‫ﻓﺄﻫﺪﺕ ﺍﻟﺮﻳﺢ ﻣﻨﻪ ﱄ ﺃﺭﺟﹰﺎ ‪ ...‬ﻣﺜﻞ ﺟﲏ ﺍﻟﺮﻭﺽ ﰲ ﻧﺪ ً‬
‫ﱪ ﴰﻞ‬ ‫ﻣﺴﻜﹰﺎ ﻭﻗﻔﺼﻴ ﹰﺔ ﻣﻌﺘﻘ ﹰﺔ ‪ ...‬ﺷﻴﺒﺎ ﺑﺒﺎ ٍﻥ ﻭﻋﻨ ﹴ‬
‫ﻓﻘﻠﺖ ﻣﺎ ﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺇﺫﺍ ﺍﻧﻔﺾ ‪ ...‬ﺽ ﺍﻟﻨﺪﺍﻣﻰ ﺭﻭﺍﺋﺢ ﺍﻟﺴﻔﻞ‬
‫ﲑ ﻧﺸﻮﺍﻥ ﺫﻱ ﲦﻞ‬‫ﺃﺳﻮﺩ ﻏﺎ ٍﺩ ﻣﻦ ﺍﻷﺗﻮﻥ ﻟﻪ ‪ ...‬ﻋﺮﻑ ﺃﻣ ﹴ‬
‫ﺶ ﰲ ﺍﻟﱪ ﻣﻨﺘﻌﻞ‬
‫ﻫﺬﺍ ﻭﺭﺏ ﺍﻟﺴﻤﺎﺀ ﺃﻋﺠﺐ ﻣﻦ ‪ ...‬ﲪﺎﺭ ﻭﺣ ﹴ‬
‫ﺃﺭﺩﺩﻩ ﻳﺎ ﻧﺼﺮ ﻛﻲ ﺃﺳﺎﺋﻠﻪ ‪ ...‬ﻓﺸﺄﻧﻪ ﻋﻀﻠﺔ ﻣﻦ ﺍﻟﻌﻀﻞ‬
‫ﻓﻘﺎﻝ ﳜﺸﻰ ﻓﻮﺍﺕ ﺣﺎﺟﺘﻨﺎ ‪ ...‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺃﻛﱪ ﺍﻟﺸﻐﻞ‬
‫ﻓﻘﻠﺖ ﺗﺮﻙ ﺍﻟﻔﻀﻮﻝ ﻧﺼﺮ ﻭﺇﻥ ‪ ...‬ﺃﳒﺎﻙ ﻋﲔ ﺍﳋﻤﻮﻝ ﻭﺍﻟﻜﺴﻞ‬
‫ﺑﺎﺩﺭﻩ ﻣﻦ ﻗﻠﺐ ﺃﻥ ﻳﻔﻮﺗﻚ ﰲ ‪ ...‬ﻣﺴﲑﻩ ﺑﲔ ﻫﺬﻩ ﺍﻟﺴﺒﻞ‬
‫ﻼ ﻭﻣﻀﻰ ‪ ...‬ﻳﻌﺠﺐ ﻣﻦ ﻋﻘﻠﻪ ﻭﻣﻦ ﺧﻠﻠﻲ‬ ‫ﻓﺼﺪ ﻋﲏ ﺗﻐﺎﻓ ﹰ‬
‫ﻭﺻﺎﺡ ﻣﻦ ﺧﻠﻔﻪ ﺭﻭﻳﺪﻙ ﻳﺎ ‪ ...‬ﺃﺳﻮﺩ ﻣﺎﱄ ﺑﺎﻟﻌﺪﻭ ﻣﻦ ﻗﺒﻞ‬
‫ﺇﺭﺟﻊ ﺇﱃ ﺫﻟﻚ ﺍﻟﺮﻗﻴﻊ ﻭﺇﻥ ‪ ...‬ﺃﻃﺎﻝ ﰲ ﻫﺬﺭﻩ ﻓﻼ ﺗﻄﻞ‬
‫ﺃﺟﺐ ﺇﺫﺍ ﻣﺎ ﺳﺌﻠﺖ ﻣﻘﺘﺼﺪﹰﺍ ‪ ...‬ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﺳﻜﺖ ﺇﻥ ﺃﻧﺖ ﱂ ﺗﺴﻞ‬
‫ﻭﻫﻮ ﺑﺘﺮﻙ ﺍﻟﻔﻀﻮﻷﺟﺪﺭ ﻟﻮ ‪ ...‬ﺳﻠﻢ ﻣﻦ ﺧﻔ ﹰﺔ ﻭﻣﻦ ﺧﻄﻞ‬
‫ﺚ ﻗﻤﻞ‬‫ﻁ ﻛﺴﻴﻪ ﻣﱪﻏ ٍ‬‫ﻓﻜﺮ ﳓﻮﻱ ﻋﺠﻼﻥ ﻳﻌﺜﺮ ﰲ ‪ ...‬ﻣﺮ ٍ‬
‫ﻭﻗﺪ ﻣﺬﻯ ﻭﺍﳌﺬﻯ ﻳﻘﻄﺮ ﻣﻦ ‪ ...‬ﻏﺮﻣﻮﻟﻪ ﰲ ﺍﻟﺬﻳﻮﻝ ﻛﺎﻟﻮﺷﻞ‬
‫ﻭﻇﻦ ﺃﱐ ﺻﻴﺪ ﻓﺄﺑﺮﺯ ﱄ ‪ ...‬ﻓﻴﺸﻠ ﹰﺔ ﻣﺜﻞ ﺭﻛﺒﺔ ﺍﳉﻤﻞ‬
‫ﻭﻗﺎﻝ ﰿ ﺩﺍﺭﻛﻢ ﻷﻭﳉﻬﺎ ‪ ...‬ﻓﻴﻚ ﻭﺇﻥ ﻛﻨﺖ ﱂ ﺗﺒﻞ ﻓﺒﻞ‬
 ‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻗﻠﺖ ﻟﻪ ﻻ ﻋﺪﻣﺖ ﺑﺮﻙ ﻗﺪ ‪ ...‬ﺑﺬﻟﺖ ﻣﺎ ﱂ ﻳﻜﻦ ﲟﺒﺘﺬﻝ‬
‫ﻟﻜﻨﲏ ﻭﺍﻟﺬﻱ ﳝﺪ ﻟﻚ ﺍﻝ ‪ ...‬ﻋﻤﺮ ﻭﻳﻌﻄﻴﻚ ﻏﺎﻳﺔ ﺍﻷﻣﻞ‬
‫ﻣﺎ ﺷﻖ ﺩﺑﺮﻱ ﻣﺬ ﻛﻨﺖ ﻓﻴﺸﻠﺔ ‪ ...‬ﻭﻻ ﺍﻧﺘﺨﺎﺏ ﺍﻷﻳﻮﺭ ﻣﻦ ﻋﻤﻠﻲ‬
‫ﻭﻻ ﳍﺬﺍ ﺩﻋﻴﺖ ﻓﺎﺑﻎ ﳌﻲ ‪ ...‬ﻟﻮﺧﻚ ﻣﻦ ﻳﺴﺘﻠﺬﻩ ﺑﺪﱄ‬
‫ﻭﻫﺎﺕ ﻗﻞ ﱄ ﻣﻦ ﺃﻳﻦ ﺟﺌﺖ ﻭﻣﻦ ‪ ...‬ﺃﻳﻦ ﺃﻗﺒﻠﺖ ﻳﺎ ﺃﺑﺎ ﺟﻌﻞ؟‬
‫ﻓﻘﺎﻝ ﱄ‪ :‬ﺑﺖ ﻋﻨﺪ ﻋﺎﻣﻠﻜﻢ ‪ ...‬ﻫﺬﺍ ﺃﰊ ﺍﻟﻔﻀﻞ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻲ‬
‫ﻓﺼﺎﻙ ﰊ ﻃﻴﺒﻪ ﻭﺻﻜﺖ ﺑﻪ ‪ ...‬ﻣﲏ ﺻﻨﺎﻧﹰﺎ ﰲ ﺣﺪﺓ ﺍﻟﺒﺼﻞ‬
‫ﺗﺮﻛﺘﻪ ﰲ ﺍﻟﻨﻬﺎﺭ ﺃﺧﻔﺶ ﻻ ‪ ...‬ﻳﻨﻈﺮ ﰲ ﺧﺪﻣ ٍﺔ ﻭﻻ ﻋﻤﻞ‬
‫ﺦ ﻧﺒﻴ ﹴﻞ ﻳﻨﻤﻰ ﺇﱃ ﻧﺒﻞ‬
‫ﻗﻠﺖ ﺗﻄﺎﻭﻟﺖ ﻭﺍﻓﺘﺮﻳﺖ ﻋﻠﻰ ‪ ...‬ﺷﻴ ﹴ‬

‫ﺃﺑﻮﻩ ﻗﺴﻄﹰﺎ ﻭﺟﺪﻩ ﺻﻤﻊ ‪ ...‬ﻳﺪﻋﻰ ﺣﻨﻴﻨﹰﺎ ﻭﻋﻤﻪ ﺍﻟﺼﻤﻠﻲ‬

‫ﻟﻌﻞ ﺫﺍ ﻏﲑﻩ ﻓﺼﻔﻪ ﻓﻤﺎ ‪ ...‬ﳜﺪﻉ ﻣﺜﻠﻲ ﻬﺑﺬﻩ ﺍﳊﻴﻞ‬
‫ﻓﺈﻥ ﺗﻜﻦ ﺻﺎﺩﻗﹰﺎ ﳒﻮﺕ ﻭﺃﳓﻲ ‪ ...‬ﺕ ﻋﻠﻴﻪ ﺑﺎﻟﻠﻮﻡ ﻭﺍﻟﻌﺬﻝ‬
‫ﻼ ﻓﻘﻞ‬
‫ﻭﺇﻥ ﺗﻜﻦ ﻛﺎﺫﺑﹰﺎ ﺻﻔﻌﺘﻚ ﺑﺎﻟﻦ ‪ ...‬ﻋﻞ ﻓﺈﻥ ﻛﻨﺖ ﻗﺎﺋ ﹰ‬
‫ﻓﻘﺎﻝ ﻳﺎ ﺳﻴﺪﻱ ﻋﺠﻠﺖ ﲟﻚ ‪ ...‬ﺭﻭﻫﻲ ﻭﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﺠﻞ‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﺑﺖ ﻋﻨﺪﻩ ﻧﺼﻒ ‪ ...‬ﺩﻭﻥ ﻋﺠﻮ ﹴﺯ ﻭﻓﻮﻕ ﻣﻜﺘﻬﻞ‬
‫ﰲ ﻓﻴﻪ ﻧﱳ ﻭﲢﺖ ﻋﺼﻌﺼﻪ ‪ ...‬ﻋﲔ ﲤﺞ ﺍﻟﺼﺪﻳﺪ ﰲ ﺩﻏﻞ‬
‫ﺃﻧﱳ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﻘﺎﻝ ﺇﺫﺍ ‪ ...‬ﺑﺎﻟﻎ ﰲ ﺍﻟﻮﺻﻒ ﺿﺎﺭﺏ ﺍﳌﺜﻞ‬
‫ﻭﻫﻮ ﻋﻠﻰ ﺫﺍﻙ ﻣﻮﻟﻊ ﺃﺑﺪﹰﺍ ‪ ...‬ﻟﺸﺆﻡ ﲞﱵ ﺑﺎﻟﻌﺾ ﻭﺍﻟﻘﺒﻞ‬
‫ﻟﻪ ﺇﺫﺍ ﻣﺎ ﻋﻠﻮﺗﻪ ﻧﻔﺲ ‪ ...‬ﺃﻣﻀﻰ ﻣﻦ ﺍﻟﺴﻴﻒ ﰲ ﻳﺪﻱ ﺑﻄﻞ‬
‫ﻭﺍﻟﻘﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ ﳓﻮ ﻣﺎﺋ ٍﺔ ﻭﺃﺭﺑﻌﲔ ﺑﻴﺘﺎﹰ‪ ،‬ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﺤﺶ ﻣﺎ ﻻ ﳚﻤﻞ ﺑﺎﻷﺩﻳﺐ ﺫﻛﺮﻩ‪ ،‬ﻭﻓﻴﻤﺎ ﺃﻭﺭﺩﻧﺎﻩ ﻛﻔﺎﻳﺔ‪،‬‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻒ ﻳﺰﻫﻮ ﻋﻠﻲ ﲜﻴﺪﻩ ‪ ...‬ﻭﲞﺼﺮﻩ ﻭﺑﺮﺩﻓﻪ ﻭﺑﺴﺎﻗﻪ‬‫ﻭﻣﻬﻔﻬ ٍ‬
‫ﻭﺍﰱ ﺇﱄ ﻭﻗﻠﺒﻪ ﻣﺘﺨﻮﻑ ‪ ...‬ﻛﺘﺨﻮﻑ ﺍﳌﻌﺸﻮﻕ ﻣﻦ ﻋﺸﺎﻗﻪ‬
‫ﺣﱴ ﺇﺫﺍ ﻣﺪﺩﺗﻪ ﻭﺣﻠﻠﺖ ﻋﻦ ‪ ...‬ﻛﻔ ﹴﻞ ﻣﺒﺎﺡ ﺍﳊﻞ ﺑﻌﺪ ﻭﺛﺎﻗﻪ‬
‫ﻓﺎﺣﺖ ﻋﻠﻰ ﺃﺻﻨﺔ ﻣﻦ ﺭﺩﻓﻪ ‪ ...‬ﲞﻼﻑ ﻣﺎ ﻗﺪ ﻓﺎﲪﻦ ﺃﻃﻮﺍﻗﻪ‬
‫ﻓﺴﺄﻟﺘﻪ ﻣﺎﺫﺍ ﻓﻘﺎﻝ ﲝﺮﻗ ٍﺔ ‪ ...‬ﻭﺩﻣﻮﻋﻪ ﺗﻨﻬﻞ ﻣﻦ ﺁﻣﺎﻗﻪ‬
‫ﻫﺬﺍ ﺍﺑﻦ ﺑﺴﻄﺎ ﹴﻡ ﺃﺗﺎﻧﻴﻄﺎﺭﻗﹰﺎ ‪ ...‬ﺑﻠﻄﻴﻒ ﺣﻴﻠﺘﻪ ﻭﺣﺴﻦ ﻧﻔﺎﻗﻪ‬
‫ﻭﻋﻼ ﻋﻠﻰ ﻇﻬﺮﻱ ﻭﻳﻠﻘﻢ ﻣﺜﻘﱯ ‪ ...‬ﺑﺮﻳﺎﻟﻪ ﺍﳌﻨﻬﻞ ﻣﻦ ﺃﺷﺪﺍﻗﻪ‬
 ‫ﻓﺒﻘﻲ ﺻﻨﺎﻥ ﺭﺿﺎﺑﻪ ﰲ ﻓﻘﺤﱵ ‪ ...‬ﺯﻣﻨﹰﺎ ﳊﺎﻩ ﺍﷲ ﺑﻌﺪ ﻓﺮﺍﻗﻪ‬
‫ﻓﺎﷲ ﳛﺮﻣﻪ ﻣﻌﻴﺸﺘﻪ ﻛﻤﺎ ‪ ...‬ﻗﺪ ﺳﺪ ﻣﻜﺴﺐ ﻣﺜﻘﱯ ﺑﺒﺼﺎﻗﻪ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ‬

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‫ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻵﻣﺪﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺸﺎﻋﺮ ﺍﻷﺩﻳﺐ‪ ،‬ﺗﻮﰱ ﻟﻴﻠﺔ ﺍﳋﻤﻴﺲ ﺧﺎﻣﺲ ﺭﺑﻴ ﹴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺃﺭﺑﻌﲔ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﻭﻟﺪ ﺑﺂﻣﺪ ﻭﻧﺸﺄ ﻬﺑﺎ‪ ،‬ﰒ ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻓﺄﺧﺬ ﻬﺑﺎ ﻋﻦ ﺃﰊ ﻳﻌﻠﻰ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﺃﰊ ﻃﺎﻟﺐ ﺑﻦ ﻏﻴﻼﻥ‪ ،‬ﻭﺃﺧﺬ‬
‫ﺑﺎﻟﺸﺎﻡ ﻋﻦ ﲨﺎﻋ ٍﺔ‪ .‬ﻭﺩﺧﻞ ﺃﺻﺒﻬﺎﻥ ﻓﺎﺳﺘﻮﻃﻨﻬﺎ ﻭﻣﺎﺕ ﻭﺩﻓﻦ ﻬﺑﺎ‪ ،‬ﻭﻟﻪ ﻣﺆﻟﻔﺎﺕ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻭﺃﻫﻴﻒ ﻣﻬﺰﻭﺯ ﺍﻟﻘﻮﺍﻡ ﺇﺫﺍ ﺍﻧﺜﲎ ‪ ...‬ﻭﻫﺒﺖ ﻟﻌﺬﺭﻱ ﻓﻴﻪ ﺫﻧﺐ ﺍﻟﻠﻮﺍﺋﻢ‬
‫ﺑﺜﻐ ﹴﺮ ﻛﻤﺎ ﻳﺒﺪﻭ ﻟﻚ ﺍﻟﺼﺒﺢ ﺑﺎﺳ ﹴﻢ ‪ ...‬ﻭﺷﻌ ﹴﺮ ﻛﻤﺎ ﻳﺒﺪﻭ ﻟﻚ ﺍﻟﻠﻴﻞ ﻓﺎﺣﻢ‬
‫ﻣﻠﻴﺢ ﺍﻟﺮﺿﺎ ﻭﺍﻟﺴﺨﻂ ﺗﻠﻘﺎﻩ ﻋﺎﺗﺒﹰﺎ ‪ ...‬ﺑﺄﻟﻔﺎﻅ ﻣﻈﻠﻮ ﹴﻡ ﻭﺃﳊﺎﻅ ﻇﺎﱂ‬
‫ﻭﳑﺎ ﺷﺠﺎﱐ ﺃﻧﲏ ﻳﻮﻡ ﺑﻴﻨﻪ ‪ ...‬ﺷﻜﻮﺕ ﺍﻟﺬﻱ ﺃﻟﻘﻰ ﺇﱃ ﻏﲑ ﺭﺍﺣﻢ‬
‫ﻭﲪﻠﺖ ﺃﺛﻘﺎﻝ ﺍﳍﻮﻯ ﻏﲑ ﺣﺎﻣ ﹴﻞ ‪ ...‬ﻭﺃﻭﺩﻋﺖ ﺃﺳﺮﺍﺭ ﻏﲑ ﻛﺎﰎ‬
‫ﻭﺃﺑﺮﺡ ﻣﺎ ﻻﻗﻴﺘﻪ ﺃﻥ ﻣﺘﻠﻔﻲ ‪ ...‬ﲟﺎ ﺣﻞ ﰊ ﰲ ﺣﺒﻪ ﻏﲑ ﻋﺎﱂ‬
‫ﻭﻟﻮ ﺃﻧﲏ ﻓﻴﻪ ﺳﻬﺮﺕ ﻟﺴﺎﻫ ﹴﺮ ‪ ...‬ﳍﺎﻥ ﻭﻟﻜﲏ ﺳﻬﺮﺕ ﻟﻨﺎﺋﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﺗﻨﺴﺐ ﱄ ﺫﻧﺒﹰﺎ ﻭﱂ ﺃﻙ ﻣﺬﻧﺒﹰﺎ ‪ ...‬ﻭﲪﺎﺗﻨﻴﻔﻲ ﺍﳊﺐ ﻣﺎﻻ ﺃﻃﻴﻘﻪ‬
‫ﻭﻣﺎ ﻃﻠﱯ ﻟﻠﻮﺻﻞ ﺣﺮﺹ ﻋﻠﻰ ﺍﻟﺒﻘﺎ ‪ ...‬ﻭﻟﻜﻨﻪ ﺃﺟﺮ ﺇﻟﻴﻚ ﺃﺳﻮﻗﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻧﻮﻫﻢ ﻭﺍﺷﻴﻨﺎ ﺑﻠﻴ ﹴﻞ ﻣﺰﺍﺭﻩ ‪ ...‬ﻓﻬﻢ ﻟﻴﺴﻌﻰ ﺑﻴﻨﻨﺎ ﺑﺎﻟﺘﺒﺎﻋﺪ‬
‫ﻓﻌﺎﻧﻘﺘﻪ ﺣﱴ ﺍﲢﺪﻧﺎ ﺗﻌﺎﻧﻘﹰﺎ ‪ ...‬ﻓﻠﻤﺎ ﺃﺗﺎﻧﺎ ﻣﺎ ﺭﺃﻯ ﻏﲑ ﻭﺍﺣﺪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺑﻨﻔﺴﻲ ﻭﺭﻭﺣﻲ ﺫﻟﻚ ﺍﻟﻌﺎﺭﺽ ﺍﻟﺬﻱ ‪ ...‬ﻏﺪﺍ ﻣﺴﻜﻪ ﲢﺖ ﺍﻟﺴﻮﺍﻟﻒ ﺳﺎﺋﻼ‬
‫ﺩﺭﻯ ﺧﺪﻩ ﺃﱐ ﺃﺟﻦ ﻣﻦ ﺍﳍﻮﻯ ‪ ...‬ﻓﻬﻴﺄ ﱄ ﻗﺒﻞ ﺍﳉﻨﻮﻥ ﺳﻼﺳﻼ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺱ ‪ ...‬ﺑﻠﻴ ٍﺪ ﺗﺴﻤﻰ ﺑﺎﻟﻔﻘﻴﻪ ﺍﳌﺪﺭﺱ‬
‫ﺗﺼﺪﺭ ﻟﻠﺘﺪﺭﻳﺲ ﻛﻞ ﻣﻬﻮ ﹴ‬
‫ﺖ ﻗﺪ ﹴﱘ ﺷﺎﻉ ﰲ ﻛﻞ ﳎﻠﺲ‬
‫ﻓﺤﻖ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﺘﻤﺜﻠﻮﺍ ‪ ...‬ﺑﺒﻴ ٍ‬
‫ﻟﻘﺪ ﻫﺰﻟﺖ ﺣﱴ ﺑﺪﺍ ﻣﻦ ﻫﺰﺍﳍﺎ ‪ ...‬ﻛﻼﻫﺎ ﻭﺣﱴ ﺳﺎﻣﻬﺎ ﻛﻞ ﻣﻔﻠﺲ‬

‫ﺍﳉﺰﺀ ﺍﻟﻌﺎﺷﺮ‬
 ‫ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻀﺤﺎﻙ‬

‫ﱃ ﻟﻮﻟﺪ ﺳﻠﻤﺎﻥ ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﻟﺒﺎﻫﻠﻲ‬

‫ﺍﺑﻦ ﻳﺎﺳ ﹴﺮ ﺍﻟﺒﺼﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳋﻠﻴﻊ ﺃﺑﻮ ﻋﻠﻲﹴ‪ ،‬ﺃﺻﻠﻪ ﻣﻦ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﻫﻮ ﻣﻮ ﹰ‬
‫ﱃ ﻻ ﺑﺎﻫﻠﻲ ﺍﻟﻨﺴﺐ ﻛﻤﺎ ﺯﻋﻢ ﺍﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﺑﺼﺮﻱ ﺍﳌﻮﻟﺪ ﻭﺍﳌﻨﺸﺄ‪ ،‬ﻭﻫﻮ ﺷﺎﻋﺮ ﻣﺎﺟﻦ‪،‬‬ ‫ﺍﻟﺼﺤﺎﰊ‪ ،‬ﻓﻬﻮ ﻣﻮ ﹰ‬
‫ﻭﻟﺬﻟﻚ ﻟﻘﺐ ﺑﺎﳋﻠﻴﻊ‪ ،‬ﻭﻋﺪﺍﺩﻩ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﺍﺠﻤﻟﻴﺪﻳﻦ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ‬
‫ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﺗﻮﰲ ﰲ ﺑﻐﺪﺍﺩ ﺳﻨﺔ ﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻗﺪ ﻧﺎﻫﺰ ﺍﳌﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﻣﻄﺒﻮﻋﹰﺎ ﺣﺴﻦ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﺸﻌﺮ‪،‬‬
‫ﺱ ﻳﻐﲑ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻪ ﰲ ﺍﳋﻤﺮ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺷﻴﺌﹰﺎ ﻓﻴﻬﺎ ﻧﺴﺒﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃﺑﻮ ﻧﻮﺍﺱﹴ‪ ،‬ﻭﻟﻪ ﻏﺰﻝ ﻛﺜﲑ‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﻧﻮﺍ ﹴ‬
‫ﺃﺟﺎﺩ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺸﻌﺮﺍﺀ ﺍﳌﻄﺒﻮﻋﲔ ﺍﻟﺬﻳﻦ ﺃﻏﻨﺎﻫﻢ ﻋﻔﻮ ﻓﺮﺍﺋﺤﻬﻢ ﻋﻦ ﺍﻟﺘﻜﻠﻒ‪ ،‬ﻭﻗﺪ ﺍﺗﺼﻞ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﺍﻟﻀﺤﺎﻙ ﺑﺎﳋﻠﻔﺎﺀ ﻣﻦ ﺑﲏ ﺍﻟﻌﺒﺎﺱ ﻭﻧﺎﺩﻣﻬﻢ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ﺟﺎﻟﺲ ﻣﻨﻬﻢ‪ :‬ﳏﻤﺪ ﺍﻷﻣﲔ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﺗﺼﺎﻟﻪ ﺑﻪ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻗﺘﻞ ﻓﻴﻬﺎ ﺍﻷﻣﲔ‪ ،‬ﻭﺗﻨﻘﻞ ﺑﻌﺪﻩ ﰲ ﳎﺎﻟﺲ ﺍﳋﻠﻔﺎﺀ ﻭﻧﺎﺩﻣﻬﻢ‬
‫ﺇﱃ ﺍﳊﲔ ﺍﻟﺬﻱ ﻣﺎﺕ ﻓﻴﻪ ﰲ ﺯﻣﻦ ﺍﳌﺴﺘﻐﲔ‪ ،‬ﻭﻗﻴﻞ ﰲ ﺯﻣﻦ ﺍﳌﻨﺘﺼﺮ‪.‬‬
‫ﺣﺪﺙ ﺍﻟﺼﻮﱄ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻟﻔﺎﺭﺳﻲ ﻋﻦ ﲦﺎﻣﺔ ﺑﻦ ﺃﺷﺮﺱ ﻗﺎﻝ‪ :‬ﳌﺎ ﻗﺪﻡ ﺍﳌﺄﻣﻮﻥ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ﻭﺻﺎﺭ ﺇﱃ‬
‫ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺃﻣﺮ ﺑﺄﻥ ﻳﺴﻤﻰ ﻟﻪ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ ﻟﻴﺠﺎﻟﺴﻮﻩ ﻭﻳﺴﺎﻣﺮﻭﻩ‪ ،‬ﻓﺬﻛﺮ ﻟﻪ ﲨﺎﻋﺔ ﻓﻴﻬﻢ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﺍﻟﻀﺤﺎﻙ‪ ،‬ﻓﻘﺮﺃ ﺃﲰﺎﺀﻫﻢ ﺣﱴ ﺑﻠﻎ ﺇﱃ ﺍﺳﻢ ﺍﳊﺴﲔ ﻓﻘﺎﻝ‪ :‬ﺃﻟﻴﺲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﰲ ﺍﻷﻣﲔ ﻳﻌﲏ ﺃﺧﺎﻩ‪:‬‬
‫ﻫﻼ ﺑﻘﻴﺖ ﻟﺴﺪ ﻓﺎﻗﺘﻨﺎ ‪ ...‬ﺃﺑﺪﹰﺍ ﻭﻛﺎﻥ ﻟﻐﲑﻙ ﺍﻟﺘﻠﻒ‬
‫ﻓﻠﻘﺪ ﺧﻠﻔﺖ ﺧﻼﺋﻔﹰﺎ ﺳﻠﻔﻮﺍ ‪ ...‬ﻭﻟﺴﻮﻑ ﻳﻌﻮﺯ ﺑﻌﺪﻙ ﺍﳋﻠﻒ‬
‫ﻻ ﺣﺎﺟﺔ ﱄ ﻓﻴﻪ‪ ،‬ﻭﺍﷲ ﻻ ﻳﺮﺍﱐ ﺃﺑﺪﹰﺍ ﺇﻻ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﱂ ﻳﻌﺎﻗﺐ ﺍﳊﺴﲔ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻫﺠﺎﺋﻪ ﻟﻪ ﻭﺗﻌﺮﻳﻀﻪ ﺑﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺍﳓﺪﺭ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻓﺎﻗﺎﻡ ﻬﺑﺎ ﻃﻮﻝ ﺃﻳﺎﻡ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﺍﺳﺘﻘﺪﻣﻪ ﺍﳌﻌﺘﺼﻢ ﻣﻦ ﺍﻟﺒﺼﺮﺓ ﺣﲔ ﻭﱄ ﺍﳋﻼﻓﺔ ﺑﻌﺪ‬
‫ﻣﻮﺕ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺍﺳﺘﺄﺫﻥ ﰲ ﺍﻹﻧﺸﺎﺩ ﻓﺄﺫﻥ ﻟﻪ‪ ،‬ﻓﺄﻧﺸﺪﻩ ﳝﺪﺣﻪ‪:‬‬
‫ﻫﻼ ﺳﺄﻟﺖ ﺗﻠﺪﺩ ﺍﳌﺸﺘﺎﻕ ‪ ...‬ﻭﻣﻨﻨﺖ ﻗﺒﻞ ﻓﺮﺍﻗﻪ ﺑﺘﻼﻕ‬
‫ﺇﻥ ﺍﻟﺮﻗﻴﺐ ﻟﻴﺴﺘﺮﻳﺐ ﺗﻨﻔﺲ ﺍﻟﺺ ‪ ...‬ﺻﻌﺪﺍ ﺇﻟﻴﻚ ﻭﻇﺎﻫﺮ ﺍﻹﻗﻼﻕ‬
‫ﻭﻟﺌﻦ ﺃﺭﺑﺖ ﻟﻘﺪ ﻧﻈﺮﺕ ﲟﻘﻠ ٍﺔ ‪ ...‬ﻋﱪﻱ ﻋﻠﻴﻚ ﺳﺨﻴﻨﺔ ﺍﻵﻣﺎﻕ‬
‫ﺐ ‪ ...‬ﺟﻌﻞ ﺍﻟﻮﺩﺍﻉ ﺇﺷﺎﺭﺓ ﺑﻌﻨﺎﻕ‬
‫ﻒ ﻣﺘﺮﻗﻔ ﹴ‬
‫ﻧﻔﺴﻲ ﺍﻟﻔﺪﺍﺀ ﳋﺎﺋ ٍ‬
‫ﲑ ‪ ...‬ﺇﻻ ﺍﻟﺪﻣﻮﻉ ﺗﺼﺎﻥ ﺑﺎﻹﻃﺮﺍﻕ‬‫ﺇﺫ ﻻ ﺟﻮﺍﺏ ﳌﻔﺤ ﹴﻢ ﻣﺘﺤ ﹴ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺧﲑ ﺍﻟﻮﻓﻮﺩ ﻣﺒﺸﺮ ﲞﻼﻓ ٍﺔ ‪ ...‬ﺧﺼﺖ ﺑﺒﻬﺠﺘﻬﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ‬
‫ﻭﺍﻓﺘﻪ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﺳﻠﻴﻤ ﹰﺔ ‪ ...‬ﻣﻦ ﻛﻞ ﻣﺸﻜﻠ ٍﺔ ﻭﻛﻞ ﺷﻘﺎﻕ‬
‫ﺃﻋﻄﺘﻪ ﺻﻔﻘﺘﻬﺎ ﺍﻟﻀﻤﺎﺋﺮ ﻃﺎﻋ ﹰﺔ ‪ ...‬ﻗﺒﻞ ﺍﻷﻛﻒ ﺑﺄﻭﻛﺪ ﺍﳌﻴﺜﺎﻕ‬
‫ﺳﻜﻦ ﺍﻷﻧﺎﻡ ﺇﱃ ﺇﻣﺎ ﹴﻡ ﺳﻼﻣ ٍﺔ ‪ ...‬ﻋﻒ ﺍﻟﻀﻤﲑ ﻣﻬﺬﺏ ﺍﻷﺧﻼﻕ‬
‫ﻓﺤﻤﻲ ﺭﻋﻴﺘﻪ ﻭﺩﺍﻓﻊ ﺩﻭﻬﻧﺎ ‪ ...‬ﻭﺃﺟﺎﺭ ﳑﻠﻘﻬﺎ ﻣﻦ ﺍﻹﻣﻼﻕ‬
‫ﻗﻞ ﻟﻸﱃ ﺻﺮﻓﻮﺍ ﺍﻟﻮﺟﻮﻩ ﻋﻦ ﺍﳍﺪﻯ ‪ ...‬ﻣﺘﻌﺴﻔﲔ ﺗﻌﺴﻒ ﺍﳌﺮﺍﻕ‬
 ‫ﺏ ﲞﻄﻢ ﻣﻮﺍﺋﻞ ﺍﻷﻋﻨﺎﻕ‬
‫ﺇﱐ ﺃﺣﺬﺭﻛﻢ ﺑﻮﺍﺩﺭ ﺿﻴﻐ ﹴﻢ ‪ ...‬ﺩﺭ ﹴ‬
‫ﺐ ﻻ ﻳﺴﺘﻔﺰ ﺟﻨﺎﻧﻪ ‪ ...‬ﺯﺟﻞ ﺍﻟﺮﻋﻮﺩ ﻭﻻﻣﻊ ﺍﻹﺑﺮﺍﻕ‬‫ﻣﺘﺄﻫ ﹴ‬
‫ﱂ ﻳﺒﻖ ﻣﻦ ﻣﺘﻌﺰﻣﲔ ﺗﻮﺛﺒﻮﺍ ‪ ...‬ﺑﺎﻟﺸﺎﻡ ﻏﲑ ﲨﺎﺟ ﹴﻢ ﺃﻓﻼﻕ‬
‫ﻣﻦ ﺑﲔ ﻣﻨﺠﺪ ﹴﻝ ﲤﺞ ﻋﺮﻭﻗﻪ ‪ ...‬ﻋﻠﻖ ﺍﻷﺧﺎﺩﻉ ﺃﻭ ﺃﺳﲑ ﻭﺛﺎﻕ‬
‫ﻭﺛﲎ ﺍﳋﻴﻮﻝ ﺇﱃ ﻣﻌﺎﻗﻞ ﻗﻴﺼ ﹴﺮ ‪ ...‬ﲣﺘﺎﻝ ﺑﲔ ﺃﺟﺮٍﺓ ﻭﺩﻓﺎﻕ‬
‫ﺚ ﻫﺰﺑ ﹴﺮ ﺃﻫﺮﺕ ﺍﻷﺷﺪﺍﻕ‬
‫ﳛﻤﻠﻦ ﻛﻞ ﻣﺸﻤ ﹴﺮ ﻣﺘﻐﺸ ﹴﻢ ‪ ...‬ﻟﻴ ٍ‬
‫ﺐ ﻭﺗﺮﺍﻕ‬
‫ﺣﱴ ﺇﺫﺍ ﺃﻡ ﺍﳊﺼﻮﻥ ﻣﻨﺎﺯ ﹰﻻ ‪ ...‬ﻭﺍﳌﻮﺕ ﺑﲔ ﺗﺮﺍﺋ ﹴ‬
‫ﻫﺮﺕ ﺑﻄﺎﺭﻗﻬﺎ ﻫﺮﻳﺮ ﺛﻌﺎﻟﺐ ‪ ...‬ﺑﺪﻫﺖ ﺑﺰﺃﺭ ﻗﺴﺎﻭ ﹴﺭ ﻃﺮﺍﻕ‬
‫ﰒ ﺍﺳﺘﻜﺎﻧﺖ ﻟﻠﺤﺼﺎﺭ ﻣﻠﻮﻛﻬﻢ ‪ ...‬ﺫ ﹰﻻ ﻭﻧﻴﻂ ﺣﻠﻮﻗﻬﻢ ﲞﻨﺎﻕ‬
‫ﻫﺮﺑﺖ ﻭﺃﺳﻠﻤﺖ ﺍﻟﺒﻼﺩ ﻋﺸﻴ ﹰﺔ ‪ ...‬ﱂ ﺗﺒﻖ ﻏﲑ ﺣﺸﺎﺷﺔ ﺍﻷﺭﻣﺎﻕ‬
‫ﻓﻠﻤﺎ ﺃﲤﻬﺎ ﻗﺎﻝ ﻟﻪ ﺍﳌﻌﺘﺼﻢ‪ ،‬ﺍﺩﻥ ﻣﲏ‪ ،‬ﻓﺪﻧﺎ ﻣﻨﻪ ﻓﻤﻸﻓﻤﻪ ﺟﻮﻫﺮﹰﺍ ﻣﻦ ﺟﻮﻫ ﹴﺮ ﻛﺎﻥ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﰒ ﺃﻣﺮﻩ ﺑﺄﻥ ﳜﺮﺟﻪ‬
‫ﻣﻦ ﻓﻴﻪ‪،‬ﻓﺄﺧﺮﺟﻪ ﻓﺄﻣﺮ ﺑﺄﻥ ﻳﻨﻈﻢ ﻭﻳﺪﻓﻊ ﺇﻟﻴﻪ ﻭﳜﺮﺝ ﺇﱃ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﰲ ﻳﺪﻩ ﻟﻴﻌﻠﻤﺎ ﻣﻮﻗﻌﻪ ﻣﻨﻪ ﻭﻳﻌﺮﻓﻮﺍ ﻟﻪ ﻓﻀﻠﻪ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﻟﺼﻮﱄ ﻋﻦ ﻋﻮﻥ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻟﻜﻨﺪﻱ ﻗﺎﻝ‪ :‬ﳌﺎ ﻭﱄ ﺍﳌﻨﺘﺼﺮ ﺍﳋﻼﻓﺔ ﺩﺧﻞ ﻋﻠﻴﻪ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﻓﻬﻨﺄﻩ‬
‫ﺑﺎﳋﻼﻓﺔ ﻭﺃﻧﺸﺪﻩ‪:‬‬

‫ﻼ ﺑﺎﻟﺰﻣﺎﻥ ﺍﺠﻤﻟﺪﺩ‬
‫ﻼ ﻭﺳﻬ ﹰ‬
‫ﲡﺪﺩﺕ ﺍﻟﺪﻧﻴﺎ ﲟﻠﻚ ﳏﻤ ٍﺪ ‪ ...‬ﻓﺄﻫ ﹰ‬
‫ﻫﻲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻐﺮﺍﺀ ﺭﺍﺣﺖ ﻭﺑﻜﺮﺕ ‪ ...‬ﻣﺸﻤﺮ ﹰﺓ ﺑﺎﻟﺮﺷﺪ ﰲ ﻛﻞ ﻣﺸﻬ ٍﺪ‬
‫ﻟﻌﻤﺮﻱ ﻟﻘﺪ ﺷﺪﺕ ﻋﺮﻯ ﺍﻟﺪﻳﻦ ﺑﻴﻌﺔ ‪ ...‬ﺃﻋﺰ ﻬﺑﺎ ﺍﻟﺮﲪﻦ ﻛﻞ ﻣﻮﺣﺪ‬
‫ﻫﻨﺘﻚ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺧﻼﻓﺔ ‪ ...‬ﲨﻌﺖ ﻬﺑﺎ ﺃﻫﻮﺍﺀ ﺃﻣﺔ ﺃﲪﺪ‬
‫ﻓﺄﻇﻬﺮ ﺇﻛﺮﺍﻣﻪ ﻭﺍﻟﺴﺮﻭﺭ ﺑﻪ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﰲ ﺑﻘﺎﺋﻚ ﻬﺑﺎ ًﺀ ﻟﻠﻤﻠﻚ‪ ،‬ﻭﻗﺪ ﺿﻌﻔﺖ ﻋﻦ ﺍﳊﺮﻛﺔ‪ ،‬ﻓﻜﺎﺗﺒﲏ ﲝﺎﺟﺘﻚ‬
‫ﻭﻻ ﲢﻤﻞ ﻋﻠﻰ ﻧﻔﺴﻚ ﺑﻜﺜﺮﺓ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﻭﺻﻠﻪ ﺑﺜﻼﺛﺔ ﺁﻻﻑ ﺩﻳﻨﺎ ﹴﺭ ﻟﻴﻘﻀﻲ ﻬﺑﺎ ﺩﻳﻨﹰﺎ ﺑﻠﻐﻪ ﺃﻧﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﰲ‬
‫ﺍﳌﻨﺘﺼﺮ ﺃﻳﻀﹰﺎ ﻭﻫﻮ ﺁﺧﺮ ﺷﻌ ﹴﺮ ﻗﺎﻟﻪ‪:‬‬
‫ﺃﻻ ﻟﻴﺖ ﺷﻌﺮﻱ ﺃﺑﺪﺭ ﺑﺪﺍ ‪ ...‬ﻬﻧﺎﺭﹰﺍ ﺃﻡ ﺍﳌﻠﻚ ﺍﳌﻨﺘﺼﺮ؟؟‬
‫ﺇﻣﺎﻡ ﺗﻀﻤﻦ ﺃﺛﻮﺍﺑﻪ ‪ ...‬ﻋﻠﻰ ﺳﺮﺟﻪ ﻗﻤﺮﹰﺍ ﻣﻦ ﺑﺸﺮ‬
‫ﲪﻰ ﺍﷲ ﺩﻭﻟﺔ ﺳﻠﻄﺎﻧﻪ ‪ ...‬ﲜﻨﺪ ﺍﻟﻘﻀﺎﺀ ﻭﺟﻨﺪ ﺍﻟﻘﺪﺭ‬
‫ﻓﻼ ﺯﺍﻝ ﻣﺎ ﺑﻘﻴﺖ ﻣﺪﺓ ‪ ...‬ﻳﺮﻭﺡ ﻬﺑﺎ ﺍﻟﺪﻫﺮ ﺃﻭ ﻳﺒﺘﻜﺮ‬
‫ﻭﺍﺻﻄﺒﺢ ﻋﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻔﻀﻞ ﻭﺧﺎﺩﻡ ﻟﻪ ﻗﺎﺋﻢ ﺑﲔ ﻳﺪﻳﻪ ﻳﺴﻘﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﻠ ﹴﻲ ﻗﺪ‬
‫ﺍﺳﺘﺤﺴﻨﺖ ﺳﻘﻲ ﻫﺬﺍ ﺍﳋﺎﺩﻡ‪ ،‬ﻓﺈﻥ ﺣﻀﺮﻙ ﺷﻲﺀ ﰲ ﻫﺬﺍ ﻓﻘﻞ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃﺣﻴﺖ ﺻﺒﻮﺣﻲ ﻓﻜﺎﻫﺔ ﺍﻟﻼﻫﻲ ‪ ...‬ﻭﻃﺎﺏ ﻳﻮﻣﻲ ﺑﻘﺮﺏ ﺃﺷﺒﺎﻫﻲ‬
‫ﺺ ﻧﺎﻫﻲ‬
‫ﻓﺂﺛﺮ ﺍﻟﻠﻬﻮ ﰲ ﻣﻜﺎﻣﻨﻪ ‪ ...‬ﻣﻦ ﻗﺒﻞ ﻳﻮ ﹴﻡ ﻣﻨﻐ ﹴ‬
‫ﺑﺎﺑﻨ ٍﺔ ﻛﺮ ﹴﻡ ﻣﻦ ﻛﻒ ﻣﻨﺘﻄ ﹴﻖ ‪ ...‬ﻣﺆﺗﺰ ﹴﺭ ﺑﺎﺠﻤﻟﻮﻥ ﺗﻴﺎﻩ‬
 ‫ﺏ ﺩﺍﻫﻲ‬
‫ﻒ ﳎﺮ ﹴ‬
‫ﻳﺴﻘﻴﻚ ﻣﻦ ﻃﺮﻓﻪ ﻭﻣﻦ ﻳﺪﻩ ‪ ...‬ﺳﻘﻲ ﻟﻄﻴ ٍ‬
‫ﻛﺄﺳﹰﺎ ﻭﻛﺄﺳﹰﺎ ﻛﺄﻥ ﺷﺎﺭﻬﺑﺎ ‪ ...‬ﺣﲑﺍﻥ ﺑﲔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻟﺴﺎﻫﻲ‬
‫ﻭﺫﻛﺮ ﺍﻟﺼﻮﱄ ﰲ ﻧﻮﺍﺩﺭﻩ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻧﺼ ﹴﺮ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺧﺎﱄ ﺃﲪﺪ ﺑﻦ ﲪﺪﻭﻥ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺕ ﻭﻗﺪ ﻋﻤﺮ‪:‬‬‫ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﻣﻦ ﺃﺑﻴﺎ ٍ‬
‫ﺃﻣﺎ ﰲ ﲦﺎﻧﲔ ﻭﻓﻴﺘﻬﺎ ‪ ...‬ﻋﺬﻳﺮ ﻭﺇﻥ ﺃﻧﺎ ﱂ ﺃﻋﺘﺬﺭ‬
‫ﻭﻗﺪ ﺭﻓﻊ ﺍﷲ ﺃﻗﻼﻣﻪ ‪ ...‬ﻋﻦ ﺍﺑﻦ ﲦﺎﻧﲔ ﺩﻭﻥ ﺍﻟﺒﺸﺮ‬
‫ﻭﺇﱐ ﳌﻦ ﺃﺳﺮﺍﺀ ﺍﻹﻟﻪ ‪ ...‬ﰲ ﺍﻷﺭﺽ ﻧﺼﺐ ﺣﺮﻭﺏ ﺍﻟﻘﺪﺭ‬
‫ﻼ ﺻﺎﳊﹰﺎ ‪ ...‬ﺃﺛﺎﺏ ﻭﺇﻥ ﻳﻘﺾ ﺷﺮﹰﺍ ﻏﻔﺮ‬ ‫ﻓﺈﻥ ﻳﻘﺾ ﱄ ﻋﻤ ﹰ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﺻﺒﺤﺖ ﻣﻦ ﺃﺳﺮﺍﺀ ﺍﷲ ﳏﺘﺴﺒﹰﺎ ‪ ...‬ﰲ ﺍﻷﺭﺽ ﳓﻮ ﻗﻀﺎﺀ ﺍﷲ ﻭﺍﻟﻘﺪﺭ‬
‫ﺇﻥ ﺍﻟﺜﻤﺎﻧﲔ ﺇﺫ ﻭﻓﻴﺖ ﻋﺪﻬﺗﺎ ‪ ...‬ﻟﻦ ﺗﺒﻖ ﺑﺎﻗﻴﹰﺔ ﻣﲏ ﻭﱂ ﺗﺬﺭ‬
‫ﻗﻠﺖ‪ :‬ﻭﺍﻷﺻﻞ ﰲ ﻗﻮﻝ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﻫﺬﺍ‪ ،‬ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﺲ ﻋﻦ ﺍﻟﻨﱯ‬
‫ﻚ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﻧ ﹴ‬ ‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺍﻟﻐﻨﻮﻱ‪ ،‬ﺣﺪﺛﻨﺎ ﻣﻌﻘﻞ ﺑﻦ ﻣﺎﻟ ٍ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻌﺒﺪ ﲦﺎﻧﲔ ﺳﻨ ﹰﺔ ﻓﺈﻧﻪ ﺃﺳﲑ ﺍﷲ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺗﻜﺘﺐ ﻟﻪ ﺍﳊﺴﻨﺎﺕ ﻭﲤﺤﻰ ﻋﻨﻪ‬
‫ﺍﻟﺴﻴﺌﺎﺕ(‪ .‬ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺻﻒ ﺍﻟﺒﺪﺭ ﺣﺴﻦ ﻭﺟﻬﻚ ﺣﱴ ‪ ...‬ﺧﻠﺖ ﺃﱐ ﻭﻣﺎ ﺃﺭﺍﻙ ﺃﺭﺍﻛﺎ‬
‫ﻭﺇﺫﺍ ﻣﺎ ﺗﻨﻔﺲ ﺍﻟﻨﺮﺟﺲ ﺍﻟﻐﺾ ‪ ...‬ﺽ ﺗﻮﳘﺘﻪ ﻧﺴﻴﻢ ﺷﺬﺍﻛﺎ‬
‫ﺧﺪﻉ ﻟﻠﻤﲎ ﺗﻌﻠﻠﲏ ﰲ ‪ ...‬ﻙ ﺑﺈﺷﺮﺍﻕ ﺫﺍ ﻭﻬﺑﺠﺔ ﺫﺍﻛﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻻ ﻭﺣﺒﻴﻚ ﻻ ﺃﺻﺎ ‪ ...‬ﻓﺢ ﺑﺎﻟﺪﻣﻊ ﻣﺪﻣﻌﺎ‬
‫ﻣﻦ ﺑﻜﻰ ﺷﺠﻮﻩ ﺍﺳﺘﺮﺍ ‪ ...‬ﺡ ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺟﻌﺎ‬
‫ﻛﺒﺪﻱ ﰲ ﻫﻮﺍﻙ ﺃﺱ ‪ ...‬ﻗﻢ ﻣﻦ ﺃﻥ ﺗﻘﻄﻌﺎ‬
‫ﱂ ﺗﺪﻉ ﺻﻮﺭﺓ ﺍﻟﻀﲎ ‪ ...‬ﰲ ﻟﻠﺴﻘﻢ ﻣﻮﺿﻌﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻻ ﺇﳕﺎ ﺍﻟﺪﻧﻴﺎ ﻭﺻﺎﻝ ﺣﺒﻴﺐ ‪ ...‬ﻭﺃﺧﺬﻙ ﻣﻦ ﻣﺸﻤﻮﻟ ٍﺔ ﺑﻨﺼﻴﺐ‬
‫ﻕ ﻭﻧﻮﻡ ﺭﻗﻴﺐ‬
‫ﻭﱂ ﺃﺭ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺨﻠﻮﺓ ﻋﺎﺷ ﹴﻖ ‪ ...‬ﻭﺑﺬﻟﺔ ﻣﻌﺸﻮ ﹴ‬
‫ﻭﻗﺎﻝ ﳝﺪﺡ ﺍﻟﻮﺯﻳﺮ ﺍﳊﺴﻦ ﺑﻦ ﺳﻬ ﹴﻞ‪:‬‬
‫ﺕ ‪ ...‬ﻋﻠﻰ ﺃﺣ ٍﺪ ﺳﻮﻯ ﺍﳊﺴﻦ ﺑﻦ ﺳﻬﻞ‬ ‫ﺃﺭﻯ ﺍﻵﻣﺎﻝ ﻏﲑ ﻣﻌﺮﺟﺎ ٍ‬
‫ﻳﺒﺎﺭﻱ ﻳﻮﻣﻪ ﻏﺪﻩ ﲰﺎﺣﹰﺎ ‪ ...‬ﻛﻼ ﺍﻟﻴﻮﻣﲔ ﺑﺎﻥ ﺑﻜﻞ ﻓﻀﻞ‬
‫ﺃﺭﻯ ﺣﺴﻨﹰﺎ ﺗﻘﺪﻡ ﻣﺴﺘﺒﺪﹰﺍ ‪ ...‬ﺑﺒﻌ ٍﺪ ﻣﻦ ﺭﻳﺎﺳﺘﻪ ﻭﻗﺒﻞ‬
‫ﻚ ‪ ...‬ﺷﻔﺎﻙ ﲝﻜﻤ ٍﺔ ﻭﺧﻄﺎﺏ ﻓﺼﻞ‬ ‫ﻓﺈﻥ ﺣﻀﺮﺗﻚ ﻣﺸﻜﻠﺔ ﺑﺸ ٍ‬
 ‫ﺏ ﺗﺮﻋﻮﺍ ﺣﻠﻮﻣﹰﺎ ‪ ...‬ﻭﺭﺍﺡ ﺻﻐﲑﻫﻢ ﺑﺴﺪﺍﺩ ﻛﻬﻞ‬ ‫ﺳﻠﻴﻞ ﻣﺮﺍﺯ ﹴ‬
‫ﻣﻠﻮﻙ ﺇﻥ ﺟﺮﻳﺖ ﻬﺑﻢ ﺃﺑﺮﻭﺍ ‪ ...‬ﻭﻋﺰﻭﺍ ﺃﻥ ﺗﻮﺍﺯﻳﻬﻢ ﺑﻌﺪﻝ‬
‫ﻟﻴﻬﻨﻚ ﺃﻥ ﻣﺎ ﺃﺭﺟﲑﺷﺪ ‪ ...‬ﻭﻣﺎ ﺃﻣﻀﻴﺖ ﻣﻦ ﻗﻮ ﹴﻝ ﻭﻓﻌﻞ‬
‫ﻭﺃﻧﻚ ﻣﺆﺛﺮ ﻟﻠﺤﻖ ﻓﻴﻤﺎ ‪ ...‬ﺃﺭﺍﻙ ﺍﷲ ﰲ ﻗﻄ ﹴﻊ ﻭﻭﺻﻞ‬
‫ﻭﺃﻧﻚ ﻟﻠﺠﻤﻴﻊ ﺣﻴﺎ ﺭﺑﻴ ﹴﻊ ‪ ...‬ﻳﺼﻮﺏ ﻋﻠﻰ ﻗﺮﺍﺭﺓ ﻛﻞ ﳏﻞ‬
‫ﻭﻗﺎﻝ ﳝﺪﺡ ﺍﻟﻮﺍﺛﻖ ﳌﺎ ﻭﱄ ﺍﳋﻼﻓﺔ‪:‬‬

‫ﺃﻛﺘﻢ ﻭﺟﺪﻱ ﻓﻤﺎ ﻳﻨﻜﺘﻢ ‪ ...‬ﲟﻦ ﻟﻮ ﺷﻜﻮﺕ ﺇﻟﻴﻪ ﺭﺣﻢ‬

‫ﻭﺇﱐ ﻋﻠﻰ ﺣﺴﻦ ﻇﲏ ﺑﻪ ‪ ...‬ﻷﺣﺬﺭ ﺇﻥ ﲝﺖ ﺃﻥ ﳛﺘﺸﻢ‬
‫ﻭﱄ ﻋﻨﺪ ﳊﻈﺘﻪ ﺭﻭﻋﺔ ‪ ...‬ﲢﻘﻖ ﻣﺎ ﻇﻨﻪ ﺍﳌﺘﻬﻢ‬
‫ﻭﻗﺪ ﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺃﱐ ﻟﻪ ‪ ...‬ﳏﺐ ﻭﺃﺣﺴﺒﻪ ﻗﺪ ﻋﻠﻢ‬
‫ﺾ ﻋﻠﻰ ﻟﻮﻋ ٍﺔ ‪ ...‬ﻣﻦ ﺍﻟﺸﻮﻕ ﰲ ﻛﺒﺪﻱ ﺗﻀﻄﺮﻡ‬ ‫ﻭﺇﱐ ﳌﻐ ﹴ‬
‫ﺡ ﻭﺯﻓﺮﺓ ﻗﻠﺐ ﺳﺪﻡ‬ ‫ﻭﻋﺸﻴﺔ ﻭﺩﻋﺖ ﻋﻦ ﻣﺪﻣ ﹴﻊ ‪ ...‬ﺳﻔﻮ ﹴ‬
‫ﻓﻤﺎ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﻨﻮﻯ ﻣﺴﻌﺪ ‪ ...‬ﺳﻮﻯ ﺍﻟﺪﻣﻊ ﻳﻐﺴﻞ ﻃﺮﻓﹰﺎ ﻛﻠﻢ‬
‫ﺳﻴﺬﻛﺮ ﻣﻦ ﺑﺎﻥ ﺃﻭﻃﺎﻧﻪ ‪ ...‬ﻭﻳﺒﻜﻲ ﺍﳌﻘﻴﻤﲔ ﻣﻦ ﱂ ﻳﻘﻢ‬
‫ﻭﻣﻨﻬﺎ ﰲ ﺍﳌﺪﻳﺢ‪:‬‬
‫ﺇﱃ ﺧﺎﺯﻥ ﺍﷲ ﰲ ﺧﻠﻘﻪ ‪ ...‬ﺳﺮﺍﺝ ﺍﻟﻨﻬﺎﺭ ﻭﺑﺪﺭ ﺍﻟﻈﻠﻢ‬
‫ﺭﻛﺒﻨﺎ ﻏﺮﺍﺑﻴﺐ ﺯﻓﺎﻓٍﺔ ‪ ...‬ﺑﺪﺟﻠﺔ ﰲ ﻣﻮﺟﻬﺎ ﺍﳌﻠﺘﻄﻢ‬
‫ﺇﺫﺍ ﻣﺎ ﻗﺼﺪﻧﺎ ﻟﻘﺎﻃﻮﳍﺎ ‪ ...‬ﻭﺩﻫﻢ ﻗﺮﺍﻗﲑﻫﺎ ﺗﺼﻄﺪﻡ‬
‫ﻭﺻﺮﻧﺎ ﺇﱃ ﺧﲑ ﻣﺴﻜﻮﻧٍﺔ ‪ ...‬ﺗﻴﻤﻤﻬﺎ ﺭﺍﻏﺐ ﺃﻭ ﻣﻠﻢ‬
‫ﻣﺒﺎﺭﻛ ٍﺔ ﺷﺎﺩ ﺑﻨﻴﺎﻬﻧﺎ ‪ ...‬ﲞﲑ ﺍﳌﻮﺍﻃﻦ ﺧﲑ ﺍﳌﻢ‬
‫ﻛﺄﻥ ﻬﺑﺎ ﻧﺸﺮ ﻛﺎﻓﻮﺭٍﺓ ‪ ...‬ﻟﱪﺩ ﻧﺪﺍﻫﺎ ﻭﻃﻴﺐ ﺍﻟﻨﺴﻢ‬
‫ﻛﻈﻬﺮ ﺍﻷﺩﱘ ﺇﺫﺍ ﻣﺎ ﺍﻟﺴﺤﺎ ‪ ...‬ﺏ ﺻﺎﺏ ﻋﻠﻰ ﻣﺘﻨﻬﺎ ﻭﺍﻧﺴﺠﻢ‬
‫ﻣﱪﺃ ٍﺓ ﻣﻦ ﻭﺣﻮﻝ ﺍﻟﺸﺘﺎﺀ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﻃﻤﻰ ﻭﺣﻠﻪ ﻭﺍﺭﺗﻜﻢ‬
‫ﻓﻤﺎ ﺇﻥ ﻳﺰﺍﻝ ﻬﺑﺎ ﺭﺍﺟﻞ ‪ ...‬ﳝﺮ ﺍﳍﻮﻳﻨﺎ ﻭﻻ ﻳﻠﺘﻄﻢ‬
‫ﻭﳝﺸﻲ ﻋﻠﻰ ﺭﺳﻠﻪ ﺁﻣﻨﹰﺎ ‪ ...‬ﺳﻠﻴﻢ ﺍﻟﺸﺮﺍﻙ ﻧﻘﻲ ﺍﻟﻘﺪﻡ‬
‫ﻭﻟﻠﻨﻮﻥ ﻭﺍﻟﻀﺐ ﰲ ﺑﻄﻨﻬﺎ ‪ ...‬ﻣﺮﺍﺗﻊ ﻣﺴﻜﻮﻧﺔ ﻭﺍﻟﻨﻌﻢ‬
‫ﻭﻣﻨﻬﻢ‪:‬‬
‫ﻳﻀﻴﻖ ﺍﻟﻔﻀﺎﺀ ﺑﻪ ﺇﻥ ﻋﺪﺍ ‪ ...‬ﺑﻄﻮﺩﻱ ﺃﻋﺎﺭﻳﺒﻪ ﻭﺍﻟﻌﺠﻢ‬
‫ﺗﺮﻯ ﺍﻟﻨﺼﺮ ﻳﻘﺪﻡ ﺭﺍﻳﺎﺗﻪ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺧﻔﻘﻦ ﺃﻣﺎﻡ ﺍﻟﻌﻠﻢ‬
‫ﻭﰲ ﺍﷲ ﺩﻭﺥ ﺃﻋﺪﺍﺀﻩ ‪ ...‬ﻭﺟﺮﺩ ﻓﻬﻢ ﺳﻴﻮﻑ ﺍﻟﻨﻘﻢ‬
 ‫ﻭﰲ ﺍﷲ ﻳﻜﻈﻢ ﻣﻦ ﻏﻴﻈﻪ ‪ ...‬ﻭﰲ ﺍﷲ ﻳﺼﻔﺢ ﻋﻤﻦ ﻇﻠﻢ‬
‫ﺭﺃﻯ ﺷﻴﻢ ﺍﳉﻮﺩ ﳏﻤﻮﺩﹰﺓ ‪ ...‬ﻭﻣﺎ ﺷﻴﻢ ﺍﳉﻮﺩ ﺇﻻ ﻗﺴﻢ‬
‫ﻓﺮﺍﺡ ﻋﻠﻰ ﻧﻌ ﹴﻢ ﻭﺍﻏﺘﺪﻯ ‪ ...‬ﻛﺄﻥ ﻟﻴﺲ ﳛﺴﻦ ﺇﻻ ﻧﻌﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﺗﺎﱐ ﻣﻨﻚ ﻣﺎ ﻟﻴﺲ ‪ ...‬ﻋﻠﻰ ﻣﻜﺮﻭﻫﻪ ﺻﱪ‬
‫ﻓﺄﻏﻀﻴﺖ ﻋﻠﻰ ﻋﻤ ٍﺪ ‪ ...‬ﻭﻗﺪ ﻳﻐﻀﻲ ﺍﻟﻔﱴ ﺍﳊﺮ‬
‫ﻭﺃﺩﺑﺘﻚ ﺑﺎﳍﺠﺮ ‪ ...‬ﻓﻤﺎ ﺃﺩﺑﻚ ﺍﳍﺠﺮ‬
‫ﻭﻻ ﺭﺩﻙ ﻋﻤﺎ ﻛﺎ ‪ ...‬ﻥ ﻣﻨﻚ ﺍﻟﻨﺼﺢ ﻭﺍﻟﺰﺟﺮ‬
‫ﻓﻠﻤﺎ ﺍﺿﻄﺮﱐ ﺍﳌﻜﺮ ‪ ...‬ﻩ ﻭﺍﺷﺘﺪ ﰊ ﺍﻷﻣﺮ‬
‫ﺗﻨﺎﻭﻟﺘﻚ ﻣﻦ ﺿﺮﻱ ‪ ...‬ﲟﺎ ﻟﻴﺲ ﻟﻪ ﻗﺪﺭ‬
‫ﻓﺤﺮﻛﺖ ﺟﻨﺎﺡ ﺍﻟﺬﻝ ‪ ...‬ﻝ ﳌﺎ ﻣﺴﻚ ﺍﻟﻀﺮ‬
‫ﺇﺫﺍ ﱂ ﻳﺼﻠﺢ ﺍﳋﲑ ﺍﻡ ‪ ...‬ﺭﹰﺃ ﺃﺻﻠﺤﻪ ﺍﻟﺸﺮ‬
‫ﻭﻏﻀﺐ ﻋﻠﻴﻪ ﺍﳌﻌﺘﺺ ﻟﺸﻲ ٍﺀ ﺟﺮﻯ ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﻨﺒﻴﺬ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻳﺴﺘﺮﺿﻴﻪ‪:‬‬
‫ﻏﻀﺐ ﺍﻹﻣﺎﻡ ﺃﺷﺪ ﻣﻦ ﺃﺩﺑﻪ ‪ ...‬ﻭﻗﺪ ﺍﺳﺘﺠﺮﺕ ﻭﻋﺬﺕ ﻣﻦ ﻏﻀﺒﻪ‬
‫ﺃﺻﺒﺤﺖ ﻣﻌﺘﺼﻤﹰﺎ ﲟﻌﺘﺼ ﹴﻢ ‪ ...‬ﺃﺛﲎ ﺍﻹﻟﻪ ﻋﻠﻴﻪ ﰲ ﻛﺘﺒﻪ‬
‫ﻻ ﻭﺍﻟﺬﻱ ﱂ ﻳﺒﻖ ﱄ ﺳﺒﹰﺎ ‪ ...‬ﺃﺭﺟﻮ ﺍﻟﻨﺠﺎﺓ ﺑﻪ ﺳﻮﻯ ﺳﺒﺒﻪ‬
‫ﻣﺎﱄ ﺷﻔﻴﻊ ﻏﲑ ﺣﺮﻣﺘﻪ ‪ ...‬ﻭﻟﻜﻞ ﻣﻦ ﺃﺷﻔﻰ ﻋﻠﻰ ﻋﻄﺒﻪ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻪ ﺑﻦ ﻳﻮﺳﻒ‬

‫ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﺷﺒ ﹴﻞ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ .‬ﻭﻟﺪ ﰲ ﺑﻐﺪﺍﺩ ﻭﻬﺑﺎ ﻧﺸﺄ‪ ،‬ﻭ ﻬﺑﺎ ﺗﻮﰲ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﻛﺎﻥ‬
‫ﻼ ﻭﺷﺎﻋﺮﹰﺍ ﳎﻴﺪﺍﹰ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﻧﺼ ﹴﺮ ﳛﲕ ﺑﻦ ﺟﺮﻳ ﹴﺮ‬ ‫ﻣﺘﻤﻴﺰﹰﺍ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﺧﺒﲑﹰﺍ ﺑﺼﻨﺎﻋﺔ ﺍﻟﻄﺐ‪ ،‬ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺍﻟﺘﻜﺮﻳﱵ ﻭﻏﲑﻩ‪ .‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﺮﺍﺋﻴﺔ ﺍﻟﱵ ﻧﺴﺒﺖ ﻟﻠﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺍﺑﻦ ﺳﻴﻨﺎ ﻭﻟﻴﺴﺖ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺩﻟﺖ‬
‫ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻋﻠﻰ ﻋﻠﻮ ﻛﻌﺒﻪ ﰲ ﺍﳊﻜﻤﺔ ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻣﻜﻨﻮﻧﺎﻬﺗﺎ‪ ،‬ﻭﻗﺪ ﺳﺎﺭﺕ ﻬﺑﺎ ﺍﻟﺮﻛﺒﺎﻥ ﻭﺗﺪﺍﻭﳍﺎ ﺍﻟﺮﻭﺍﺓ‪،‬‬
‫ﻭﻫﻲ‪:‬‬
‫ﺑﺮﺑﻚ ﺃﻳﻬﺎ ﺍﻟﻔﻠﻚ ﺍﳌﺪﺍﺭ ‪ ...‬ﺃﻗﺺ ﺫﺍ ﺍﳌﺴﲑ ﺃﻡ ﺍﺿﻄﺮﺍﺭ؟؟‬
‫ﻣﺪﺍﺭﻙ ﻗﻞ ﻟﻨﺎ ﰲ ﺃﻱ ﺷﻲ ٍﺀ ‪ ...‬ﻓﻔﻲ ﺃﻓﻬﺎﻣﻨﺎ ﻣﻨﻚ ﺍﻧﺒﻬﺎﺭ؟‬
‫ﻭﻓﻴﻚ ﻧﺮﻯ ﺍﻟﻔﻀﺎﺀ ﻭﻫﻞ ﻓﻀﺎﺀ ‪ ...‬ﺳﻮﻯ ﻫﺬﺍ ﺍﻟﻔﻀﺎﺀ ﺑﻪ ﺗﺪﺍﺭ؟‬
‫ﻭﻋﻨﺪﻙ ﺗﺮﻓﻊ ﺍﻷﺭﻭﺍﺡ ﺃﻡ ﻫﻞ ‪ ...‬ﻣﻊ ﺍﻷﺟﺴﺎﺩ ﻳﺪﺭﻛﻬﺎ ﺍﻟﺒﻮﺍﺭ؟‬
‫ﻭﻣﻮﺝ ﺫﻱ ﺍﺠﻤﻟﺮﺓ ﺃﻡ ﻓﺮﻧﺪ ‪ ...‬ﻋﻠﻰ ﳉﺞ ﺍﻟﺬﺭﺍﻉ ﳍﺎ ﻣﺪﺍﺭ‬
‫ﻭﻓﻴﻚ ﺍﻟﺸﻤﺲ ﺭﺍﻓﻌ ﹰﺔ ﺷﻌﺎﻋﹰﺎ ‪ ...‬ﺑﺄﺟﻨﺤ ٍﺔ ﻗﻮﺍﺩﻣﻬﺎ ﻗﺼﺎﺭ‬
‫ﻭﻃﻮﻕ ﺍﻟﻨﺠﻮﻡ ﺇﺫﺍ ﺗﺒﺪﻯ ‪ ...‬ﻫﻼﻟﻚ ﺃﻡ ﻳﺪ ﻓﻴﻬﺎ ﺳﻮﺍﺭ‬
 ‫ﻭﺃﻓﻼﺫ ﳒﻮﻣﻚ ﺃﻡ ﺣﺒﺎﺏ ‪ ...‬ﺗﺆﻟﻒ ﺑﻴﻨﻪ ﳉﺞ ﻏﺰﺍﺭ‬
‫ﻼ ﻭﺗﻄﻮﻯ ‪ ...‬ﻬﻧﺎﺭﹰﺍ ﻣﺜﻠﻤﹰﺎ ﻳﻄﻮﻯ ﺍﻹﺯﺍﺭ‬‫ﻭﺗﻨﺸﺮ ﰲ ﺍﻟﻔﻀﺎ ﻟﻴ ﹰ‬
‫ﻓﻜﻢ ﺑﺼﻘﺎﳍﺎ ﺻﺪﺉ ﺍﻟﱪﺍﻳﺎ ‪ ...‬ﻭﻣﺎ ﻳﺼﺪﺃ ﳍﺎ ﺃﺑﺪﹰﺍ ﻏﺮﺍﺭ‬
‫ﺕ ‪ ...‬ﻭﺗﻜﻨﺲ ﻣﺜﻠﻤﺎ ﻛﻨﺲ ﺍﻟﺼﻮﺍﺭ‬ ‫ﺗﺒﺎﺩﻱ ﰒ ﲣﻨﺲ ﺭﺍﺟﻌﺎ ٍ‬
‫ﻓﺒﻴﻨﺎ ﺍﻟﺸﺮﻕ ﻳﻘﺪﻣﻬﺎ ﺻﻌﻮﺩﹰﺍ ‪ ...‬ﺗﻠﻘﺎﻫﺎ ﻣﻦ ﺍﻟﻐﺮﺏ ﺍﳓﺪﺍﺭ‬
‫ﲎ ﻭﺁﺟﺎﻝ ﻗﺼﺎﺭ‬‫ﻋﻠﻰ ﺫﺍ ﻗﺪ ﻣﻀﻰ ﻭﻋﻠﻴﻪ ﳝﻀﻲ ‪ ...‬ﻃﻮﺍﻝ ﻣ ً‬
‫ﻭﺃﻳﺎﻡ ﺗﻌﺮﻓﻨﺎ ﻣﺪﺍﻫﺎ ‪ ...‬ﳍﺎ ﺃﻧﻔﺎﺳﻨﺎ ﺃﺑﺪﹰﺍ ﺷﻔﺎﺭ‬
‫ﻭﺩﻫﺮ ﻳﻨﺜﺮ ﺍﻷﻋﻤﺎﺭ ﻧﺜﺮﹰﺍ ‪ ...‬ﻛﻤﺎ ﻟﻠﻮﺭﺩ ﰲ ﺍﻟﺮﻭﺽ ﺍﻧﺘﺜﺎﺭ‬
‫ﻭﺩﻧﻴﺎ ﻛﻠﻤﺎ ﻭﺿﻌﺖ ﺟﻨﻴﻨﹰﺎ ‪ ...‬ﻏﺬﺗﻪ ﻣﻦ ﻧﻮﺍﺋﺒﻬﺎ ﻇﺆﺍﺭ‬
‫ﻫﻲ ﺍﻟﻌﺸﻮﺍﺀ ﻣﺎ ﺧﺒﻄﺖ ﻫﺸﻴﻢ ‪ ...‬ﻫﻲ ﺍﻟﻌﺠﻤﺎﺀ ﻣﺎ ﺟﺮﺣﺖ ﺟﺒﺎﺭ‬
‫ﺲ ﻭﻳﻮ ﹴﻡ ‪ ...‬ﺑﻐﲑ ﻏ ٍﺪ ﺇﻟﻴﻪ ﺑﻨﺎ ﻳﺴﺎﺭ‬
‫ﻓﻤﻦ ﻳﻮ ﹴﻡ ﺑﻼ ﺃﻣ ﹴ‬
‫ﻭﻣﻦ ﻧﻔﺴﲔ ﰲ ﺃﺧ ٍﺬ ﻭﺭ ٍﺩ ‪ ...‬ﻟﺮﻭﺡ ﺍﳌﺮﺀ ﰲ ﺍﳉﺴﻢ ﺍﻧﺘﺸﺎﺭ‬
‫ﺱ ‪ ...‬ﺇﱃ ﺃﺟﺴﺎﻣﻬﺎ ﻃﺎﺭﺕ ﻭﻃﺎﺭﻭﺍ‬ ‫ﻭﻛﻢ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻛﺎﻧﺖ ﻧﻔﻮ ﹴ‬
‫ﺕ ‪ ...‬ﻓﺄﻋﻘﺐ ﺫﻟﻚ ﺍﻷﻧﺲ ﺍﻟﻨﻔﺎﺭ‬ ‫ﺃﱂ ﺗﻚ ﺑﺎﳉﻮﺍﺭﺡ ﺁﻧﺴﺎ ٍ‬
‫ﺐ ﻣﺎﻟﻪ ﻣﻨﻪ ﺍﻋﺘﺬﺍﺭ‬
‫ﻓﺈﻥ ﻳﻚ ﺁﺩﻡ ﺃﺷﻘﻰ ﺑﻨﻴﻪ ‪ ...‬ﺑﺬﻧ ﹴ‬
‫ﻭﱂ ﻳﻨﻔﻌﻪ ﺑﺎﻷﲰﺎﺀ ﻋﻠﻢ ‪ ...‬ﻭﻣﺎ ﻧﻔﻊ ﺍﻟﺴﺠﻮﺩ ﻭﻻ ﺍﳉﻮﺍﺭ‬
‫ﻓﺄﺧﺮﺝ ﰒ ﺃﻫﺒﻂ ﰒ ﺃﻭﺩﻯ ‪ ...‬ﻓﺘﺮﺏ ﺍﻟﺴﺎﻗﻴﺎﺕ ﻟﻪ ﺷﻌﺎﺭ‬
‫ﻓﺄﺩﺭﻛﻪ ﺑﻌﻠﻢ ﺍﷲ ﻓﻴﻪ ‪ ...‬ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻠﺬﻧﺐ ﺍﻏﺘﻔﺎﺭ‬
‫ﻼ ﻬﻧﺎﺭ‬
‫ﻭﻟﻜﻦ ﺑﻌﺪ ﻏﻔﺮﺍ ٍﻥ ﻭﻋﻔ ﹴﻮ ‪ ...‬ﻳﻌﲑ ﻣﺎ ﺗﻼ ﻟﻴ ﹰ‬
‫ﻟﻘﺪ ﺑﻠﻎ ﺍﻟﻌﺪﻭ ﺑﻨﺎ ﻣﻨﺎﻩ ‪ ...‬ﻭﺣﻞ ﺑﺂﺩ ﹴﻡ ﻭﺑﻨﺎ ﺍﻟﺼﻐﺎﺭ‬
‫ﻭﻬﺗﻨﺎ ﺿﺎﺋﻌﲔ ﻛﻘﻮﻡ ﻣﻮﺳﻰ ‪ ...‬ﻭﻻ ﻋﺠﻞ ﺃﺿﻞ ﻭﻻ ﺧﻮﺍﺭ‬
‫ﻓﻴﺎ ﻟﻚ ﺃﻛﻠﺔ ﻻ ﺯﺍﻝ ﻣﻨﻬﺎ ‪ ...‬ﻋﻠﻴﻨﺎ ﻧﻘﻤﺔ ﻭﻋﻠﻴﻪ ﻋﺎﺭ‬
‫ﻧﻌﺎﻗﺐ ﰲ ﺍﻟﻈﻬﻮﺭ ﻭﻣﺎ ﻭﻟﺪﻧﺎ ‪ ...‬ﻭﻳﺬﺑﺢ ﰲ ﺣﺸﺎ ﺍﻷﻡ ﺍﳊﻮﺍﺭ‬
‫ﻭﺗﻨﺘﻈﺮ ﺍﻟﺒﻼﻳﺎ ﻭﺍﻟﺮﺯﺍﻳﺎ ‪ ...‬ﻭﺑﻌﺪ ﻓﻠﻠﻮﻋﻴﺪ ﻟﻨﺎ ﺍﻧﺘﻈﺎﺭ‬
‫ﻭﳔﺮﺝ ﻛﺎﺭﻫﲔ ﻛﻤﺎ ﺩﺧﻠﻨﺎ ‪ ...‬ﺧﺮﻭﺝ ﺍﻟﻀﺐ ﺃﺧﺮﺟﻪ ﺍﻟﻮﺟﺎﺭ‬
‫ﻓﻤﺎﺫﺍ ﺍﻹﻣﺘﻨﺎﻥ ﻋﻠﻰ ﻭﺟﻮ ٍﺩ ‪ ...‬ﻟﻐﲑ ﺍﳌﻮﺟﺪﻳﻦ ﺑﻪ ﺍﳋﻴﺎﺭ‬
‫ﻭﻛﺎﻥ ﻭﺟﻮﺩﻧﺎ ﺧﲑﹰﺍ ﻟﻮ ﺃﻧﺎ ‪ ...‬ﳔﲑ ﻗﺒﻠﻪ ﺃﻭ ﻧﺴﺘﺸﺎﺭ‬
‫ﺃﻫﺬﺍ ﺍﻟﺪﺍﺀ ﻟﻴﺲ ﻟﻪ ﺩﻭﺍﺀ ‪ ...‬ﻭﻫﺬﺍ ﺍﻟﻜﺴﺮ ﻟﻴﺲ ﻟﻪ ﺍﳒﺒﺎﺭ؟‬
‫ﲢﲑ ﻓﻴﻪ ﻛﻞ ﺩﻗﻴ ﹴﻖ ﻓﻬ ﹴﻢ ‪ ...‬ﻭﻟﻴﺲ ﻟﻌﻤﻖ ﺟﺮﺣﻬﻢ ﺍﻧﺴﺒﺎﺭ‬
‫ﺇﺫﺍ ﺍﻟﺘﻜﻮﻳﺮ ﻏﺎﻝ ﺍﻟﺸﻤﺲ ﻋﻨﺎ ‪ ...‬ﻭﻏﺎﻝ ﻛﻮﺍﻛﺐ ﺍﻷﻓﻖ ﺍﻧﺘﺜﺎﺭ‬
‫ﻭﺑﺪﻟﻨﺎ ﻬﺑﺬﻱ ﺍﻷﺭﺽ ﺃﺭﺿﹰﺎ ‪ ...‬ﻭﻃﻮﺡ ﺑﺎﻟﺴﻤﻮﺍﺕ ﺍﻧﻔﻄﺎﺭ‬
 ‫ﻭﺃﺫﻫﻠﺖ ﺍﳌﺮﺍﺿﻊ ﻋﻦ ﺑﻨﻴﻬﺎ ‪ ...‬ﻟﺪﻫﺸﺘﻬﺎ ﻭﻋﻄﻠﺖ ﺍﻟﻌﺸﺎﺭ‬
‫ﻕ ﻭﺫﻋ ﹴﺮ ‪ ...‬ﺧﺴﻮﻑ ﻟﻴﺲ ﳚﻠﻰ ﺃﻭ ﺳﺮﺍﺭ‬ ‫ﻭﻏﺸﻲ ﺍﻟﺒﺪﺭ ﻣﻦ ﻓﺮ ﹴ‬
‫ﺕ ﻭﺳﺠﺮﺕ ﺍﻟﺒﺤﺎﺭ‬‫ﻭﺳﲑﺕ ﺍﳉﺒﺎﻝ ﻓﻜﻦ ﻛﺜﺒﹰﺎ ‪ ...‬ﻣﻬﻴﻼ ٍ‬
‫ﻓﺄﻳﻦ ﺛﺒﺎﺕ ﺫﻱ ﺍﻷﻟﺒﺎﺏ ﻣﻨﺎ ‪ ...‬ﻭﺃﻳﻦ ﻣﻊ ﺍﻟﺮﺟﻮﻡ ﻟﻨﺎ ﺍﺻﻄﺒﺎﺭ‬
‫ﻭﺃﻳﻦ ﻋﻘﻮﻝ ﺫﻱ ﺍﻷﻓﻬﺎﻡ ﳑﺎ ‪ ...‬ﻳﺮﺍﺩ ﺑﻨﺎ ﻭﺃﻳﻦ ﺍﻹﻋﺘﺒﺎﺭ؟‬
‫ﻭﺃﻳﻦ ﻳﻐﻴﺐ ﻟﺐ ﻛﺎﻥ ﻓﻴﻨﺎ ‪ ...‬ﺿﻴﺎﺅﻙ ﻣﻦ ﺳﻨﺎﻩ ﻣﺴﺘﻌﺎﺭ؟‬
‫ﻭﻻ ﺃﺭﺽ ﻋﺼﺘﻪ ﻭﻻ ﲰﺎﺀ ‪ ...‬ﻓﻔﻴﻤﺎ ﻳﻐﻮﻝ ﺃﳒﻤﻬﺎ ﺍﻧﻜﺪﺍﺭ‬
‫ﻭﻗﺪ ﻭﺍﻓﺘﻪ ﻃﺎﺋﻌ ﹰﺔ ﻭﻛﺎﻧﺖ ‪ ...‬ﺩﺧﺎﻧﹰﺎ ﻣﺎ ﻟﻘﺎﺗﺮﻩ ﺷﺮﺍﺭ‬
‫ﻗﻀﺎﻫﺎ ﺳﺒﻌ ﹰﺔ ﻭﺍﻷﺭﺽ ﻣﻬﺪﹰﺍ ‪ ...‬ﺩﺣﺎﻫﺎ ﻓﻬﻲ ﻟﻸﻣﻮﺍﺕ ﺩﺍﺭ‬
‫ﻓﻤﺎ ﻟﺴﻤﻮ ﻣﺎ ﺃﻋﻠﻰ ﺍﻧﺘﻬﺎﺀ ‪ ...‬ﻭﻣﺎ ﻟﻌﻠﻮ ﻣﺎ ﺃﺭﺳﻰ ﻓﺮﺍﺭ‬
‫ﻭﻟﻜﻦ ﺫﺍ ﺍﻟﺘﻬﻮﻳﻞ ﻓﻴﻪ ‪ ...‬ﳌﻦ ﳜﺸﻰ ﺍﺗﻌﺎﻅ ﻭﺍﺯﺩﺟﺎﺭ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺑﻨﺎ ﺇﱃ ﺍﻟﺪﻳﺮ ﻛﻮﺛﹰﺎ ﺻﺒﺎﺑﺎﺕ ‪ ...‬ﻓﻼ ﺗﻠﻤﲏ ﻓﻤﺎ ﺗﻐﲏ ﺍﳌﻼﻣﺎﺕ‬
‫ﻻ ﺗﺒﻌﺪﻥ ﻭﺇﻥ ﻃﺎﻝ ﺍﻟﺰﻣﺎﻥ ﻬﺑﺎ ‪ ...‬ﺃﻳﺎﻡ ﳍ ﹴﻮ ﻋﻬﺪﻧﺎﻫﺎ ﻭﻟﻴﻼﺕ‬
‫ﻓﻜﻢ ﻗﻀﻴﻨﺎ ﻟﺒﺎﻧﺎﺕ ﺍﻟﺸﺒﺎﺏ ﻬﺑﺎ ‪ ...‬ﻏﻨﻤﹰﺎ ﻭﻛﻢ ﺑﻘﻴﺖ ﻋﻨﺪﻱ ﻟﺒﺎﻧﺎﺕ‬
‫ﻣﺎ ﻣﻜﻨﺖ ﺩﻭﻟﺔ ﺍﻷﻳﺎﻡ ﻣﻘﺒﻠ ﹰﺔ ‪ ...‬ﻓﺎﻧﻌﻢ ﻭﻟﺬ ﻓﺈﻥ ﺍﻟﻌﻴﺶ ﺗﺎﺭﺍﺕ‬
‫ﻗﺒﻞ ﺍﺭﲡﺎﻉ ﺍﻟﻠﻴﺎﱄ ﻓﻬﻲ ﻋﺎﺭﻳﺔ ‪ ...‬ﻓﺈﳕﺎ ﻣﻨﺢ ﺍﻟﺪﻧﻴﺎ ﻏﺮﺍﻣﺎﺕ‬

‫ﻗﻢ ﻓﺎﺟﻞ ﰲ ﻓﻠﻚ ﺍﻟﺒﺴﺘﺎﻥ ﴰﺲ ﺿﺤ ًﻰ ‪ ...‬ﺑﺮﻭﺟﻬﺎ ﺍﻟﺰﻫﺮ ﻭﺍﳉﺎﻣﺎﺕ ﺩﺍﺭﺍﺕ‬

‫ﻟﻌﻠﻪ ﺇﻥ ﺩﻋﺎ ﺩﺍﻋﻲ ﺍﳊﻤﺎﻡ ﺑﻨﺎ ‪ ...‬ﻧﻘﻀﻲ ﻭﺃﻧﻔﺴﻨﺎ ﻣﻨﻬﺎ ﺭﻭﻳﺎﺕ‬
‫ﰈ ﺍﻟﺘﻌﻠﻞ ﻟﻮﻻ ﺍﻟﺮﺍﺡ ﰲ ﺯﻣ ﹴﻦ ‪ ...‬ﺃﺣﻴﺎﺅﻩ ﰲ ﺳﺒﺎﺕ ﺍﳍﻢ ﺃﻣﻮﺍﺕ؟‬
‫ﺑﺪﺕ ﲢﻴﻲ ﻓﻘﺎﺑﻠﻨﺎ ﲢﻴﺘﻬﺎ ‪ ...‬ﻭﻗﺪ ﻋﺮﺍﻫﺎ ﳋﻮﻑ ﺍﳌﺰﺝ ﺭﻭﻋﺎﺕ‬
‫ﻕ ﻣﻦ ﺃﺑﺎﺭﻗﻬﺎ ‪ ...‬ﻋﻠﻰ ﻣﻘﺎﺑﻠﻬﺎ ﻣﻨﻬﺎ ﺷﻌﺎﻋﺎﺕ‬
‫ﻣﺪﺕ ﺃﺷﻌﺔ ﺑﺮ ﹴ‬
‫ﲑ ﻭﰲ ﺃﻭﺟﻪ ﺍﻟﻨﺪﻣﺎﻥ ﺷﺎﺭﺍﺕ‬ ‫ﻓﻼﺡ ﰲ ﺳﺎﻕ ﺳﺎﻗﻴﻬﺎ ﺧﻼﺧﻞ ﻣﻦ ‪ ...‬ﺗ ﹴ‬
‫ﻗﺪ ﻭﻗﻊ ﺍﻟﺼﻔﻮ ﺳﻄﺮﹰﺍ ﻣﻦ ﻓﻮﺍﻗﻌﻬﺎ ‪ ...‬ﻻ ﻓﺎﺭﻗﺖ ﺷﺎﺭﺏ ﺍﻟﺮﺍﺡ ﺍﳌﺴﺮﺍﺕ‬
‫ﺧﺬ ﻣﺎ ﺗﻌﺠﻞ ﻭﺍﺗﺮﻙ ﻣﺎ ﻭﻋﺪﺕ ﺑﻪ ‪ ...‬ﻭﻛﻦ ﻟﺒﻴﺒﹰﺎ ﻓﻠﻠﺘﺄﺧﲑ ﺁﻓﺎﺕ‬
‫ﻭﻟﻠﺴﻌﺎﺩﺓ ﺃﻭﻗﺎﺕ ﻣﻘﺪﺭﺓ ‪ ...‬ﻓﻴﻬﺎ ﺍﻟﺴﺮﻭﺭ ﻭﻟﻸﺣﺰﺍﻥ ﺃﻭﻗﺎﺕ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻳﺎ ﺟﺒﻠﻲ ﻧﻌﻤﺎﻥ ﺑﺎﷲ ﺧﻠﻴﺎ ‪ ...‬ﻧﺴﻴﻢ ﺍﻟﺼﺒﺎ ﳜﻠﺺ ﺇﱃ ﻧﺴﻴﻤﻬﺎ‬
‫ﺃﺟﺪ ﺑﺮﺩﻫﺎ ﺃﻭ ﺗﺸﻒ ﻣﲏ ﺣﺮﺍﺭ ﹰﺓ ‪ ...‬ﻋﻠﻰ ﻛﺒ ٍﺪ ﱂ ﻳﺒﻖ ﺇﻻ ﺻﻤﻴﻤﻬﺎ‬
‫ﻓﺈﻥ ﺍﻟﺼﺒﺎ ﺭﻳﺢ ﺇﺫﺍ ﻣﺎ ﺗﻨﻔﺴﺖ ‪ ...‬ﻋﻠﻰ ﻛﺒ ٍﺪ ﺣﺮﺍﺀ ﻗﻠﺖ ﳘﻮﻣﻬﺎ‬
 ‫ﻭﻗﺎﻝ‪:‬‬
‫ﻼ ﻭﺭﻓﻘﹰﺎ ﺑﻨﺎ ﺭﻓﻘﺎ‬
‫ﻼ ﺑﻨﺎ ﻣﻬ ﹰ‬
‫ﻯ ﻧﻠﻘﻰ ‪ ...‬ﻓﻤﻬ ﹰ‬
‫ﻟﻴﻜﻔﻜﻢ ﻣﺎ ﻓﻴﻜﻢ ﻣﻦ ﺟﻮ ً‬
‫ﻭﺣﺮﻣﺔ ﻭﺟﺪﻱ ﻻ ﺳﻠﻮﺕ ﻫﻮﺍﻛﻢ ‪ ...‬ﻭﻻ ﺭﻣﺖ ﻣﻨﻪ ﻻ ﻓﻜﺎﻛﹰﺎ ﻭﻻ ﻋﺘﻘﺎ‬
‫ﺳﺄﺯﺟﺮ ﻗﻠﺒﹰﺎ ﺭﺍﻡ ﰲ ﺍﳊﺐ ﺳﻠﻮ ﹰﺓ ‪ ...‬ﻭﺃﻫﺠﺮﻩ ﺇﻥ ﱂ ﳝﺖ ﺑﻜﻢ ﻋﺸﻘﺎ‬
‫ﺻﺤﺒﺖ ﺍﳍﻮﻯ ﻳﺎ ﺻﺎﺡ ﺣﱴ ﺃﻟﻔﺘﻪ ‪ ...‬ﻓﺄﺿﻨﺎﻩ ﱄ ﺃﺷﻔﻰ ﻭﺃﻓﻨﺎﻩ ﺃﻱ ﻷﺑﻘﻰ‬
‫ﻓﻼ ﺍﻟﺼﱪ ﻣﻮﺟﻮﺩ ﻭﻻ ﺍﻟﺸﻮﻕ ﺑﺎﺭﺡ ‪ ...‬ﻭﻻ ﺃﺩﻣﻌﻲ ﺗﻄﻔﻲ ﳍﻴﱯ ﻭﻻ ﺗﺮﻗﺎ‬
‫ﺃﺧﺎﻑ ﺇﺫﺍ ﻣﺎ ﺍﻟﻠﻴﻞ ﺃﺧﻰ ﺳﺪﻭﻟﻪ ‪ ...‬ﻋﻠﻰ ﻛﺒﺪﻱ ﺣﺮﻗﹰﺎ ﻭﻣﻦ ﻣﻘﻠﱵ ﻏﺮﻗﺎ‬
‫ﺃﳚﻤﻞ ﺃﻥ ﺃﺟﺰﻱ ﻣﻦ ﺍﻟﻮﺻﻞ ﺑﺎﳉﻔﺎ ‪ ...‬ﻓﻴﻨﻌﻢ ﻃﺮﰲ ﻭﺍﻟﻔﺆﺍﺩ ﺑﻜﻢ ﻳﺸﻘﻲ؟‬
‫ﺃﺣﻈﻲ ﻫﺬﺍ ﺃﻡ ﻛﺬﺍ ﻛﻞ ﻋﺎﺷ ﹴﻖ ‪ ...‬ﳝﻮﺕ ﻭﻻ ﳛﻴﺎ ﻭﻳﻈﻤﻲ ﻓﻼ ﻳﺴﻘﻲ‬
‫ﺳﻞ ﺍﻟﺪﻫﺮ ﻋﻞ ﺍﻟﺪﻫﺮ ﳚﻤﻊ ﴰﻠﻨﺎ ‪ ...‬ﻓﻠﻢ ﺃﺭ ﺫﺍ ﺣﺎ ﹴﻝ ﻋﻠﻰ ﺣﺎﻟﻪ ﻳﺒﻘﻰ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺩﻭﱐ ﻣﻦ ﺑﻠﻴﺖ ﲜﻬﻠﻪ ‪ ...‬ﺃﺑﻴﺖ ﻟﻨﻔﺴﻲ ﺃﻥ ﺃﻗﺎﺑﻞ ﺑﺎﳉﻬﻞ‬
‫ﻭﺇﻥ ﻛﻨﺖ ﺃﺩﱏ ﻣﻨﻪ ﰲ ﺍﳊﻠﻢ ﻭﺍﳊﺠﺎ ‪ ...‬ﻋﺮﻓﺖ ﻟﻪ ﺣﻖ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﻔﻀﻞ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺜﻠﻲ ﰲ ﺍﻟﻔﻄﺎﻧﺔ ﻭﺍﳊﺠﺎ ‪ ...‬ﺃﺭﺩﺕ ﻟﻨﻔﺴﻲ ﺃﻥ ﺃﺟﻞ ﻋﻦ ﺍﳌﺜﻞ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﰲ ﺍﻟﻴﺄﺱ ﺇﺣﺪﻯ ﺍﻟﺮﺍﺣﺘﲔ ﻟﺬﻱ ﺍﳍﻮﻯ ‪ ...‬ﻋﻠﻰ ﺃﻥ ﺇﺣﺪﻯ ﺍﻟﺮﺍﺣﺘﲔ ﻋﺬﺍﺏ‬
‫ﻯ ‪ ...‬ﻭﻟﻮ ﺫﺍﺏ ﻣﲏ ﺃﻋﻈﻢ ﻭﺇﻫﺎﺏ‬‫ﺃﻋﻒ ﻭﰊ ﻭﺟﺪ ﻭﺃﺳﻠﻮ ﻭﰊ ﺟﻮ ً‬
‫ﻆ ﻭﺃﻥ ﻳﺮﻭﻱ ﺻﺪﺍﻱ ﺭﺿﺎﺏ‬ ‫ﻭﺁﻧﻒ ﺃﻥ ﺗﺼﻄﺎﺩ ﻗﻠﱯ ﻛﺎﻋﺐ ‪ ...‬ﺑﻠﺤ ٍ‬
‫ﻓﻼ ﺗﻨﻜﺮﻭﺍ ﻋﻦ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﻷﺫﻯ ‪ ...‬ﻓﺤﲔ ﲡﻮﻉ ﺍﻟﻀﺎﺭﻳﺎﺕ ﻬﺗﺎﺏ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻛﺄﳕﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺎ ﻏﲑﻩ ‪ ...‬ﻣﺘﻜﻮﻥ ﻭﺍﳊﺲ ﻣﻨﻪ ﻣﻌﺎﺭ‬
‫ﻣﺘﺼﺮﻑ ﻭﻟﻪ ﺍﻟﻘﻀﺎﺀ ﻣﺼﺮﻑ ‪ ...‬ﻭﻣﺴﲑ ﻭﻛﺄﻧﻪ ﳐﺘﺎﺭ‬
‫ﻃﺮﹰﺍ ﺗﺼﻮﺑﻪ ﺍﳊﻈﻮﻅ ﻭﺗﺎﺭﹰﺓ ‪ ...‬ﺧﻄﺄ ﲢﻴﻞ ﺻﻮﺍﺑﻪ ﺍﻷﻗﺪﺍﺭ‬
‫ﺗﻌﻤﻰ ﺑﺼﲑﺗﻪ ﻭﻳﺒﺼﺮ ﺑﻌﺪﻣﺎ ‪ ...‬ﻻ ﻳﺴﺘﺮﺩ ﺍﻟﻔﺎﺋﺖ ﺍﺳﺘﺒﺼﺎﺭ‬
‫ﻭﺗﺮﺍﻩ ﻳﺆﺧﺬ ﻗﻠﺒﻪ ﻣﻦ ﺻﺪﺭﻩ ‪ ...‬ﻭﻳﺮﺩ ﻓﻴﻪ ﻭﻗﺪ ﺟﺮﻯ ﺍﳌﻘﺪﺍﺭ‬
‫ﻓﻴﻈﻞ ﻳﻮﺳﻊ ﺑﺎﳌﻼﻣﺔ ﻧﻔﺴﻪ ‪ ...‬ﻧﺪﻣﹰﺎ ﺇﺫﺍ ﻋﺒﺜﺖ ﺑﻪ ﺍﻷﻓﻜﺎﺭ‬
‫ﻻ ﻳﻌﺮﻑ ﺍﻹﻓﺮﺍﻁ ﰲ ﺇﻳﺮﺍﺩﻩ ‪ ...‬ﺣﱴ ﻳﺒﻴﻨﻪ ﻟﻪ ﺍﻹﺻﺪﺍﺭ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺗﻠﻖ ﺑﺎﻟﺼﱪ ﺿﻴﻒ ﺍﳍﻢ ﺣﻴﺚ ﺃﺗﻰ ‪ ...‬ﺇﻥ ﺍﳍﻤﻮﻡ ﺿﻴﻮﻑ ﺃﻛﻠﻬﺎ ﺍﳌﻬﺞ‬
‫ﻓﺎﳋﻄﺐ ﺇﻥ ﺯﺍﺩ ﻳﻮﻣﹰﺎ ﻓﻬﻮ ﻣﻨﺘﻘﺺ ‪ ...‬ﻭﺍﻷﻣﺮ ﺇﻥ ﺿﺎﻕ ﻳﻮﻣﹰﺎ ﻓﻬﻮ ﻣﻨﻔﺮﺝ‬
‫ﻓﺮﻭﺡ ﺍﻟﻨﻔﺲ ﺑﺎﻟﺘﻌﻠﻴﻞ ﺗﺮﺽ ﺑﻪ ‪ ...‬ﻭﺍﻋﻠﻢ ﺇﱃ ﺳﺎﻋ ٍﺔ ﻣﻦ ﺳﺎﻋ ٍﺔ ﻓﺮﺝ‬
 ‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺣﻔﻆ ﻟﺴﺎﻧﻚ ﻻ ﺗﺒﺢ ﺑﺜﻼﺛ ٍﺔ ‪ ...‬ﺳ ﹴﺮ ﻭﻣﺎ ﹴﻝ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﻭﻣﺬﻫﺐ‬
‫ﻓﻌﻠﻰ ﺍﻟﺜﻼﺛﺔ ﺗﺒﺘﻠﻰ ﺑﺜﻼﺛ ٍﺔ ‪ ...‬ﲟﻌﻜ ﹴﺮ ﻭﲝﺎﺳ ٍﺪ ﻭﻣﻜﺬﺏ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻋﻠﻰ ﻗﺪﺭ ﻋﻘﻠﻪ ﻓﺎﻋﺘﺐ ﺍﳌﺮ ‪ ...‬ﺀ ﻭﺣﺎﺫﺭ ﺑﺮﹰﺍ ﻳﺼﲑ ﻋﻘﻮﻗﺎ‬
‫ﻛﻢ ﺻﺪﻳ ﹴﻖ ﺑﺎﻟﻌﺘﺐ ﺻﺎﺭ ﻋﺪﻭﹰﺍ ‪ ...‬ﻭﻋﺪ ﹴﻭ ﺑﺎﳊﻠﻢ ﺻﺎﺭ ﺻﺪﻳﻘﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺛﻘﻠﺖ ﺯﺟﺎﺟﺎﺕ ﺃﺗﺘﻨﺎ ﻓﺮﻏﹰﺎ ‪ ...‬ﺣﱴ ﺇﺫﺍ ﻣﺜﻠﺖ ﺑﺼﺮﻑ ﺍﻟﺮﺍﺡ‬
‫ﺧﻔﺖ ﻓﻜﺎﺩﺕ ﺃﻥ ﺗﻄﲑ ﲟﺎ ﺣﻮﺕ ‪ ...‬ﻭﻛﺬﺍ ﺍﳉﺴﻮﻡ ﲣﻒ ﺑﺎﻷﺭﻭﺍﺡ‬
‫ﻭﻗﺎﻝ‪:‬‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

‫ﻛﺘﺎﺏ ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‬

‫ﺗﺴﻞ ﻋﻦ ﻛﻞ ﺷﻲ ٍﺀ ﺑﺎﳊﻴﺎﺓ ﻓﻘﺪ ‪ ...‬ﻳﻬﻮﻥ ﺑﻌﺪ ﺑﻘﺎﺀ ﺍﳉﻮﻫﺮ ﺍﻟﻌﺮﺽ‬

‫ﻳﻌﻮﺽ ﺍﷲ ﻣﺎ ﹰﻻ ﺃﻧﺖ ﻣﺘﻠﻔﻪ ‪ ...‬ﻭﻣﺎ ﻋﻦ ﺍﻟﻨﻔﺲ ﺇﻥ ﺃﺗﻠﻔﺘﻬﺎ ﻋﻮﺽ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﲎ ‪ ...‬ﻭﺍﻟﺬﻝ ﻭﺍﻟﻌﺎﺭ ﺣﺮﺹ ﺍﳌﺮﺀ ﻭﺍﻟﻄﻤﻊ‬ ‫ﻗﺎﻟﻮﺍ ﺍﻗﻨﺎﻋﺔ ﻋﺰ ﻭﺍﻟﻜﻔﺎﻑ ﻏ ً‬
‫ﺻﺪﻗﺘﻢ ﻣﻦ ﺭﺿﺎﻩ ﺳﺪ ﺟﻮﻋﺘﻪ ‪ ...‬ﺇﻥ ﱂ ﻳﺼﺒﻪ ﻓﻤﺎﺫﺍ ﻣﻨﻪ ﻳﻘﺘﻨﻊ؟‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﱂ ﺗﻜﻦ ﲡﺰﻉ ﻣﻦ ﺩﻡ ‪ ...‬ﻋﻲ ﺇﺫﺍ ﻓﺎﺽ ﻓﺼﻨﻪ‬
‫ﺃﻭ ﺗﻜﻦ ﳎﺪﺕ ﻳﻮﻣﹰﺎ ‪ ...‬ﺳﻴﺪﹰﺍ ﻳﻌﻔﻮ ﻓﻜﻨﻪ‬
‫ﺃﻧﺎ ﻻ ﺃﺻﱪ ﻋﻤﻦ ‪ ...‬ﻻ ﳚﻮﺯ ﺍﻟﺼﱪ ﻋﻨﻪ‬
‫ﺐ ﰲ ﺍﳍﻮﻯ ﻳﻎ ‪ ...‬ﻓﺮ ﱄ ﻣﺎ ﱂ ﺃﺧﻨﻪ‬ ‫ﻛﻞ ﺫﻧ ﹴ‬
‫ﻭﻗﺎﻝ ﻳﺮﺛﻲ ﺃﺧﺎﻩ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻮﺳﻒ‪:‬‬
‫ﺖ ﺑﻘﺎﺀ‬
‫ﻏﺎﻳﺔ ﺍﳊﺰﻥ ﻭﺍﻟﺴﺮﻭﺭ ﺍﻧﻘﻀﺎﺀ ‪ ...‬ﻣﺎ ﳊ ﹴﻲ ﻣﻦ ﺑﻌﺪ ﻣﻴ ٍ‬
‫ﻻ ﻟﺒﻴﺪ ﺑﺄﺭﺑ ٍﺪ ﻣﺎﺕ ﺣﺰﻧﹰﺎ ‪ ...‬ﻭﺳﻠﺖ ﺻﺨﺮﹰﺍ ﺍﻟﻔﱴ ﺍﳋﻨﺴﺎﺀ‬
‫ﻣﺜﻞ ﻣﺎ ﰲ ﺍﻟﺘﺮﺍﺏ ﻳﺒﻠﻰ ﺍﻟﻔﱴ ﻓﺎﻝ ‪ ...‬ﺣﺰﻥ ﻳﺒﻠﻲ ﻣﻦ ﺑﻌﺪﻩ ﻭﺍﻟﺒﻜﺎﺀ‬
‫ﻏﲑ ﺃﻥ ﺍﻷﻣﻮﺍﺕ ﺯﺍﻟﻮﺍ ﻭﺃﺑﻘﻮﺍ ‪ ...‬ﻏﺼﺼﹰﺎ ﻻ ﻳﺴﻴﻐﻬﺎ ﺍﻷﺣﻴﺎﺀ‬
‫ﺏ ﺃﺳﻮﺩﻫﻦ ﺿﺮﺍﺀ‬ ‫ﺏ ‪ ...‬ﻣﻦ ﺧﻄﻮ ﹴ‬ ‫ﺇﳕﺎ ﳓﻦ ﺑﲔ ﻇﻔ ﹴﺮ ﻭﻧﺎ ﹴ‬
‫ﻭﺗﺘﻤﲎ ﻭﰲ ﺍﳌﲎ ﻗﺼﺮ ﺍﻟﻌﻢ ‪ ...‬ﺭ ﻓﻨﻐﺪﻭ ﲟﺎ ﻧﺴﺮ ﻧﺴﺎﺀ‬
‫ﺻﺤﺔ ﺍﳌﺮﺀ ﻟﻠﺴﻘﺎﻡ ﻃﺮﻳﻖ ‪ ...‬ﻭﻃﺮﻳﻖ ﺍﻟﻔﻨﺎﺀ ﻫﺬﺍ ﺍﻟﺒﻘﺎﺀ‬
‫ﺑﺎﻟﺬﻱ ﺗﻐﺘﺬﻱ ﳕﻮﺕ ﻭﳓﻴﺎ ‪ ...‬ﺃﻗﺘﻞ ﺍﻟﺪﺍﺀ ﻟﻠﻨﻔﻮﺱ ﺍﻟﺪﻭﺍﺀ‬
‫ﻣﺎ ﻟﻘﻴﻨﺎ ﻣﻦ ﻏﺪﺭ ﺩﺑﻴﺎ ﻓﻼ ﻛﺎ ‪ ...‬ﻧﺖ ﻭﻻ ﻛﺎﻥ ﺃﺧﺬﻫﺎ ﻭﺍﻟﻌﻄﺎﺀ‬
‫ﺭﺍﺟﻊ ﺟﻮﺩﻫﺎ ﻋﻠﻴﻬﺎ ﻓﻤﻬﻤﺎ ‪ ...‬ﻳﻬﺐ ﺍﻟﺼﺒﺢ ﻳﺴﺘﺮﺩ ﺍﳌﺴﺎﺀ‬
‫ﻟﻴﺖ ﺷﻌﺮﻱ ﺣﻠﻤﹰﺎ ﲤﺮ ﺑﻨﺎ ﺍﻷﻱ ‪ ...‬ﻳﺎﻡ ﺃﻡ ﻟﻴﺲ ﺗﻌﻘﻞ ﺍﻷﺷﻴﺎﺀ‬
‫ﻣﻦ ﻓﺴﺎ ٍﺩ ﳚﻨﻴﻪ ﻟﻠﻌﺎﱂ ﺍﻟﻜﻮ ‪ ...‬ﻥ ﻓﻤﺎ ﻟﻠﻨﻔﻮﺱ ﻣﻨﻪ ﺍﺗﻘﺎﺀ‬
‫ﻗﺒﺢ ﺍﷲ ﻟﺬ ﹰﺓ ﻟﺸﻘﺎﻧﺎ ‪ ...‬ﻧﺎﳍﺎ ﺍﻷﻣﻬﺎﺕ ﻭﺍﻵﺑﺎﺀ‬
‫ﳓﻦ ﻟﻮﻻ ﺍﻟﻮﺟﻮﺩ ﱂ ﻧﺄﱂ ﺍﻟﻔﻖ ‪ ...‬ﺭ ﻓﺈﳚﺎﺩﻧﺎ ﻋﻠﻴﻨﺎ ﺑﻼﺀ‬
‫ﻼ ﻣﺎ ﺗﺼﺤﺐ ﺍﳌﻬﺠﺔ ﺍﳉﺲ ‪ ...‬ﻡ ﻓﻔﻴﻢ ﺍﻷﺳﻰ ﻭﻓﻴﻢ ﺍﻟﻌﻨﺎﺀ؟‬ ‫ﻭﻗﻠﻴ ﹰ‬
‫ﻭﻟﻘﺪ ﺃﻳﺪ ﺍﻹﻟﻪ ﻋﻘﻮ ﹰﻻ ‪ ...‬ﺣﺠﺔ ﺍﻟﻌﻮﺩ ﻋﻨﺪﻫﺎ ﺍﻹﺑﺪﺍﺀ‬
‫ﻏﲑ ﺩﻋﻮﻯ ﻗﻮ ﹴﻡ ﻋﻠﻰ ﺍﳌﻴﺖ ﺷﻴﺌﹰﺎ ‪ ...‬ﺃﻧﻜﺮﺗﻪ ﺍﳉﻠﻮﺩ ﻭﺍﻷﻋﻀﺎﺀ‬
 ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﻌﻴﺎﻥ ﺧﻼﻑ ‪ ...‬ﻛﻴﻒ ﰲ ﺍﻟﻐﻴﺐ ﻳﺴﺘﺒﲔ ﺍﳋﻔﺎﺀ؟‬
‫ﻣﺎ ﺩﻫﺎﻧﺎ ﻣﻦ ﻳﻮﻡ ﺃﲪﺪ ﺇﻻ ‪ ...‬ﻇﻠﻤﺎﺕ ﻭﻣﺎ ﺍﺳﺘﺒﺎﻥ ﺿﻴﺎﺀ‬
‫ﻳﺎ ﺃﺧﻲ ﻋﺎﺩ ﺑﻌﺪﻙ ﺍﳌﺎﺀ ﲰﹰﺎ ‪ ...‬ﻭﲰﻮﻣﹰﺎ ﺫﺍﻙ ﺍﻟﻨﺴﻴﻢ ﺍﻟﺮﺧﺎﺀ‬
‫ﻭﺍﻟﺪﻣﻮﻉ ﺍﻟﻐﺰﺍﺭ ﻋﺎﺩﺕ ﻣﻦ ﺍﻷﻥ ‪ ...‬ﻓﺎﺱ ﻧﺎﺭﹰﺍ ﺗﺜﲑﻫﺎ ﺍﻟﺼﻌﺪﺍﺀ‬
‫ﻭﺃﻋﺪ ﺍﳊﻴﺎﺓ ﻏﺪﺭﹰﺍ ﻭﻟﻮ ﻛﺎ ‪ ...‬ﻧﺖ ﺣﻴﺎﹰﺓ ﻳﺮﺿﻰ ﻬﺑﺎ ﺍﻷﻋﺪﺍﺀ‬
‫ﺃﻳﻦ ﺗﻠﻚ ﺍﳋﻼﻝ ﻭﺍﳊﺰﻡ ﺃﻳﻦ ﺍﻝ ‪ ...‬ﻋﺰﻡ ﺃﻳﻦ ﺍﻟﺴﻨﺎﺀ ﺃﻳﻦ ﺍﻟﺒﻬﺎﺀ؟‬
‫ﻛﻴﻒ ﺃﻭﺩﻯ ﺍﻟﻨﻌﻴﻢ ﻣﻦ ﺫﻟﻚ ﺍﻟﻈﻞ ‪ ...‬ﻝ ﻭﺷﻴﻜﺎﹰ ﻭﺯﺍﻝ ﺫﺍﻙ ﺍﻟﻐﻨﺎﺀ؟‬
‫ﺃﻳﻦ ﻣﺎ ﻛﻨﺖ ﺗﻨﺘﻀﻲ ﻣﻦ ﻟﺴﺎ ٍﻥ ‪ ...‬ﰲ ﻣﻘﺎ ﹴﻡ ﻣﺎ ﻟﻠﻤﻮﺍﺿﻲ ﺍﻧﺘﻀﺎﺀ؟‬
‫ﻛﻴﻒ ﺃﺭﺟﻮ ﺷﻔﺎﺀ ﻣﺎ ﰊ؟ ﻭﻣﺎ ﰊ ‪ ...‬ﺩﻭﻥ ﺳﻜﻨﺎﻱ ﰲ ﺛﺮﺍﻙ ﺷﻔﺎﺀ‬
‫ﺃﻳﻦ ﺫﺍﻙ ﺍﻟﺮﻭﺍﺀ ﻭﺍﳌﻨﻄﻖ ﺍﳉﺰ ‪ ...‬ﻝ ﻭﺃﻳﻦ ﺍﳊﻴﺎﺀ ﺃﻳﻦ ﺍﻹﺑﺎﺀ؟‬
‫ﺇﻥ ﳏﺎ ﺣﺴﻨﻚ ﺍﻟﺘﺮﺍﺏ ﻓﻤﺎ ﻟﻠﺪ ‪ ...‬ﺩﻣﻊ ﻳﻮﻣﹰﺎ ﻣﻦ ﺻﺤﻦ ﺧﺪﻱ ﺍﳕﺤﺎﺀ‬
‫ﺃﻭ ﺗﱭ ﱂ ﻳﱭ ﻗﺪﱘ ﻭﺩﺍﺩﻱ ‪ ...‬ﺃﻭ ﲤﺖ ﱂ ﳝﺖ ﻋﻠﻴﻚ ﺍﻟﺜﻨﺎﺀ‬
‫ﻕ ‪ ...‬ﻳﺘﻤﲎ ﻭﻣﻦ ﻣﻨﺎﻩ ﺍﻟﻔﻨﺎﺀ‬
‫ﺷﻄﺮ ﻧﻔﺴﻲ ﺩﻓﻨﺖ ﻭﺍﻟﺸﻄﺮ ﺑﺎ ﹴ‬
‫ﺇﻥ ﺗﻜﻦ ﻗﺪﻣﺘﻪ ﺃﻳﺪﻱ ﺍﳌﻨﺎﻳﺎ ‪ ...‬ﻓﺈﱃ ﺍﻟﺴﺎﺑﻘﲔ ﲤﻀﻲ ﺍﻟﺒﻄﺎﺀ‬
‫ﻳﺪﺭﻙ ﺍﳌﻮﺕ ﻛﻞ ﺣ ﹴﻲ ﻭﻟﻮ ﺃﺥ ‪ ...‬ﻓﺘﻪ ﻋﻨﻪ ﰲ ﺑﺮﺟﻬﺎ ﺍﳉﻮﺯﺍﺀ‬
‫ﻕ ﲟﺎﺫﺍ ﲤﻴﺰ ﺍﻷﻧﺒﻴﺎﺀ؟‬
‫ﻟﻴﺖ ﺷﻌﺮﻱ ﻭﻟﻠﺒﻼ ﻛﻞ ﳐﻠﻮ ‪ ...‬ﹴ‬
‫ﻣﻮﺕ ﺫﻱ ﺍﳊﻜﻤﺔ ﺍﳌﻔﻀﻞ ﺑﺎﻟﻨﻂ ‪ ...‬ﻕ ﻭﺫﻱ ﺍﻟﻌﺠﻤﺔ ﺍﻟﺒﻬﻴﻢ ﺳﻮﺍﺀ‬
‫ﻻ ﻏﻮﻯ ﻟﻔﻘﺪﻩ ﺗﺒﺴﻢ ﺍﻷﺭ ‪ ...‬ﺽ ﻭﻻ ﻟﻠﺘﻘﻲ ﺗﺒﻜﻲ ﺍﻟﺴﻤﺎﺀ‬
‫ﻛﻢ ﻣﺼﺎﺑﻴﺢ ﺃﻭﺟ ٍﻪ ﺃﻃﻔﺄﻬﺗﺎ ‪ ...‬ﲢﺖ ﺃﻃﺒﺎﻕ ﺗﺮﻬﺑﺎ ﺍﻟﺒﻴﺪﺍﺀ‬

‫ﺱ ﻭﻛﻢ ﺃﻁ ‪ ...‬ﻭﺍﺩ ﳎ ٍﺪ ﺃﻣﺴﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻔﺎﺀ‬

‫ﻛﻢ ﺑﺪﻭ ﹴﺭ ﻭﴰﻮ ﹴ‬
‫ﻛﻢ ﳏﺎ ﻋﺰﺓ ﺍﻟﻜﻮﺍﻛﺐ ﻏﻴﻢ ‪ ...‬ﰒ ﺃﺧﻔﺖ ﺿﻴﺎﺀﻫﺎ ﺍﻷﻧﻮﺍﺀ‬
‫ﺽ ‪ ...‬ﺑﺪﺀ ﻗﻮ ﹴﻡ ﻟﻶﺧﺮﻳﻦ ﺍﻧﺘﻬﺎﺀ‬
‫ﺇﳕﺎ ﺍﻟﻨﺎﺱ ﻗﺎﺩﻡ ﺇﺛﺮ ﻣﺎ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﻭﻗﺪ ﻣﺎﺕ ﳏﺒﻮﺏ ﻓﺠﻌﺖ ﺑﻪ ‪ ...‬ﻭﰲ ﺍﻟﺼﺒﺎ ﻭﺃﺭﺍﺩﻭﺍ ﻋﻨﻪ ﺳﻠﻮﺍﱐ‬
‫ﺛﺎﻧﻴﻪ ﰲ ﺍﳊﺴﻦ ﻣﻮﺟﻮﺩ ﻓﻘﻠﺖ ﳍﻢ ‪ ...‬ﻣﻦ ﺃﻳﻦ ﱄ ﰲ ﺍﳍﻮﻯ ﺍﻟﺜﺎﱐ ﺻﺒﹰﺎ ﺛﺎﱐ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻟﻮ ﺃﻧﲏ ﺃﻋﻄﻴﺖ ﻣﻦ ﺩﻫﺮﻱ ﺍﳌﲎ ‪ ...‬ﻭﻣﺎ ﻛﻞ ﻣﻦ ﻳﻌﻄﻲ ﺍﳌﲎ ﲟﺴﺪﺩ‬
‫ﻟﻘﻠﺖ ﻷﻳﺎ ﹴﻡ ﻣﻀﲔ ﺃﻻ ﺍﺭﺟﻌﻲ ‪ ...‬ﻭﻗﻠﺖ ﻷﻳﺎ ﹴﻡ ﺃﺗﲔ ﺃﻻ ﺍﺑﻌﺪﻱ‬

‫ﺍﳊﺴﲔ ﺑﻊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ‬

 ‫ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳊﻤﻮﻱ‪ ،‬ﺍﻷﺩﻳﺐ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﺎﻋﺮ ﺍﺠﻤﻟﻴﺪ‪ ،‬ﻭﻟﺪ ﲝﻤﺎﺓ‬
‫ﻭﻧﺸﺄ ﻬﺑﺎ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﺩﻣﺸﻖ ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﻣﺪﹰﺓ ﻭﺍﺷﺘﻐﻞ ﺑﺎﻟﻔﻘﻪ‪ ،‬ﻭﲰﻊ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺴﺎﻛﺮ‬
‫ﻭﻣﻦ ﻋﻤﻪ ﻭﺁﺧﺮﻳﻦ‪.‬‬
‫ﻭﺭﺣﻞ ﺇﱃ ﻣﺼﺮ ﻓﺴﻤﻊ ﻬﺑﺎ ﻭﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ‪ .‬ﰒ ﻋﺎﺩ ﺇﱃ ﺩﻣﺸﻖ ﻓﺸﻬﺪ ﻭﺍﻗﻌﺔ ﻣﺮﺝ ﻋﻜﺎ ﻓﻘﺘﻞ ﻓﻴﻬﺎ ﺷﻬﻴﺪﹰﺍ ﻳﻮﻡ‬
‫ﺲ ﻭﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ .‬ﻭﻟﻪ ﻣﻦ ﻗﺼﻴﺪ ٍﺓ ﻣﻬﻨﺌﹰﺎ ﻬﺑﺎ ﺍﳌﻠﻚ ﺍﻟﻨﺎﺻﺮ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺑﻦ‬
‫ﺍﻷﺭﺑﻌﺎﺀ ﻣﻦ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺃﻳﻮﺏ ﺑﻌﻴﺪ ﺍﻟﻨﺤﺮ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﳐﻴﻤﹰﺎ ﲟﺮﺝ ﻓﺎﻗﻮﺱ‪:‬‬
‫ﻟﻘﺪ ﺧﱪ ﺍﻟﺘﺠﺎﺭﺏ ﻣﻨﻪ ﺣﺰﻡ ‪ ...‬ﻭﻗﻠﺐ ﺩﻫﺮﻩ ﻇﻬﺮﹰﺍ ﻟﺒﻄﻦ‬
‫ﻓﺴﺎﻕ ﺇﱃ ﺍﻟﻔﺮﻧﺞ ﺍﳋﻴﻞ ﺑﺮﹰﺍ ‪ ...‬ﻭﺃﺩﺭﻛﻬﻢ ﻋﻠﻰ ﲝ ﹴﺮ ﺑﺴﻔﻦ‬
‫ﻭﻗﺪ ﺟﻠﺐ ﺍﳉﻮﺍﺭﻱ ﺑﺎﳉﻮﺍﺭﻱ ‪ ...‬ﳝﺪﻥ ﺑﻜﻞ ﻗ ٍﺪ ﻣﺮﺟﺤﻦ‬
‫ﻳﺰﻳﺪﻫﻢ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﻤﻞ ﺑﺆﺳﹰﺎ ‪ ...‬ﻓﻤﺮﻧﺎﻥ ﻳﻨﻮﺡ ﻋﻠﻰ ﻣﺮﻥ‬
‫ﺯﻫﺖ ﺇﺳﻜﻨﺪﺭﻳﺔ ﻳﻮﻡ ﺳﻴﻘﻮﺍ ‪ ...‬ﻭﺩﻣﻴﺎﻁ ﺇﱃ ﺍﳌﻴﻨﺎ ﺑﻐﱭ‬
‫ﻳﺮﻭﻥ ﺧﻴﺎﻟﻪ ﻛﺎﻟﻄﻴﻒ ﻳﺴﺮﻱ ‪ ...‬ﻓﻠﻮ ﻫﺠﻌﻮﺍ ﺃﺗﺎﻫﻢ ﺑﻌﺪ ﻭﻫﻦ‬
‫ﺃﺑﺎﺩﻫﻢ ﲣﻮﻓﻪ ﻓﺄﻣﺴﻰ ‪ ...‬ﻣﻨﺎﻫﻢ ﻟﻮ ﻳﺒﻴﺘﻬﻢ ﺑﺄﻣﻦ‬
‫ﲤﻠﻚ ﺟﻴﺸﹰﺎ ﺷﺮﻗﹰﺎ ﻭﻏﺮﺑﹰﺎ ‪ ...‬ﻓﺼﺎﺭﻭﺍ ﺑﲔ ﳑﻠﻮ ٍﻙ ﻭﺭﻫﻦ‬
‫ﺏ ﺭﺑﺎﻃﹰﺎ ‪ ...‬ﺭﺃﺕ ﻣﻨﻪ ﺍﻟﻔﺮﳒﺔ ﺿﻴﻖ ﺳﺠﻦ‬ ‫ﺃﻗﺎﻡ ﺑﺂﻝ ﺃﻳﻮ ﹴ‬
‫ﺭﺟﺎ ﺃﻗﺼﻰ ﺍﳌﻠﻮﻙ ﺍﻟﺴﻠﻢ ﻣﻨﻬﻢ ‪ ...‬ﻭﱂ ﻳﺮ ﺟﻬﺪﻩ ﰲ ﺍﳊﺮﺏ ﻳﻐﲏ‬
‫ﻓﺄﻟﻘﻰ ﺍﻟﺴﻠﻢ ﺑﻌﺪ ﺍﳊﺮﺏ ﻛﺮﻫﹰﺎ ‪ ...‬ﻭﱂ ﻳﺮ ﻣﻦ ﻣﻨﺎﻩ ﺳﻮﻯ ﺍﻟﺘﻤﲏ‬
‫ﻭﻗﺎﻝ ﻳﺮﺛﻲ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺴﺎﻛﺮ‪ ،‬ﻭﺃﻧﺸﺪﻫﺎ ﲜﺎﻣﻊ ﺩﻣﺸﻖ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪:‬‬
‫ﺫﺭﺍ ﺍﻟﺴﻌﻲ ﰲ ﻧﻴﻞ ﺍﻟﻌﻼ ﻭﺍﻟﻔﻀﺎﺋﻞ ‪ ...‬ﻣﻀﻰ ﻣﻦ ﺇﻟﻴﻪ ﻛﺎﻥ ﺷﺪ ﺍﻟﺮﻭﺍﺣﻞ‬
‫ﻓﻘﻮﻻ ﻟﺴﺎﺭﻱ ﺍﻟﱪﻕ ﺇﱐ ﻣﻌﻴﻨﻪ ‪ ...‬ﺑﻨﺎﺭ ﺃﺳ ًﻰ ﺃﻭ ﺳﺤﺐ ﺩﻣ ﹴﻊ ﻫﻮﺍﻃﻞ‬
‫ﻭﲤﺰﻳﻖ ﺟﻠﺒﺎﺏ ﺍﻟﻌﺰﺍﺀ ﻟﻔﻘﺪﻩ ‪ ...‬ﺑﺰﻓﺮﺓ ﺑﺎ ٍﻙ ﺃﻭ ﲝﺴﺮﺓ ﺛﺎﻛﻞ‬
‫ﻓﺄﻋﻠﻦ ﺑﻪ ﻟﻠﺮﻛﺐ ﻭﺍﺳﺘﻮﻗﻒ ﺍﻟﺴﺮﻯ ‪ ...‬ﻟﻘﺼﺎﺩﻩ ﻣﻦ ﻗﺒﻞ ﻃﻲ ﺍﳌﺮﺍﺣﻞ‬
‫ﻭﻗﻞ ﻏﺎﺏ ﺑﺪﺭ ﺍﻟﺘﻢ ﻋﻦ ﺃﳒﻢ ﺍﻟﺪﺟﻰ ‪ ...‬ﻭﺃﺷﺮﻕ ﻣﻨﻬﻢ ﺑﻌﺪﻩ ﻛﻞ ﺁﻓﻞ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺇﻻ ﺍﻟﺒﺤﺮ ﻏﺎﺭ ﻭﻣﻦ ﻳﺮﺩ ‪ ...‬ﺳﻮﺍﺣﻠﻪ ﱂ ﻳﻠﻖ ﻏﲑ ﺍﳉﺪﺍﻭﻝ‬
‫ﻭﻫﺒﻜﻢ ﺭﻭﻳﺘﻢ ﻋﻠﻤﻪ ﻣﻦ ﺭﻭﺍﺗﻪ ‪ ...‬ﻓﻠﻴﺲ ﻋﻮﺍﱄ ﺻﺤﺒﻪ ﺑﻨﻮﺍﺯﻝ‬
‫ﻓﻘﺪ ﻓﺎﺗﻜﻢ ﻧﻮﺭ ﺍﳍﺪﻯ ﺑﻮﻓﺎﺗﻪ ‪ ...‬ﻭﻧﻮﺭ ﺍﻟﺘﻘﻰ ﻣﻨﻪ ﻭﳒﺢ ﺍﻟﻮﺳﺎﺋﻞ‬
‫ﻭﻣﺎ ﺣﻆ ﻣﻦ ﻗﺪ ﻏﺮﻩ ﻧﺼﻞ ﺻﺎﺭ ﹴﻡ ‪ ...‬ﺭﺟﺎ ﻧﺼﺮﻩ ﻣﻦ ﻏﻤﺪﻩ ﻭﺍﳊﻤﺎﺋﻞ‬
‫ﻟﻴﺒﻚ ﻋﻠﻴﻪ ﻣﻦ ﺭﺁﻩ ﻭﻣﻦ ﺣﻮﻯ ‪ ...‬ﻫﺪﺍﻩ ﺑﺄﻳﺎ ﹴﻡ ﻟﺪﻳﻪ ﻗﻼﺋﻞ‬
‫ﻼ ‪ ...‬ﺑﺮﺅﻳﺘﻪ ﻭﺍﻟﻔﻮﺯ ﰲ ﻛﻞ ﻋﺎﺟﻞ‬ ‫ﻭﻳﻘﺾ ﺃﺳ ًﻰ ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻔﻀﻞ ﻋﺎﺟ ﹰ‬
‫ﻒ ﺇﱃ ﻋﺎﻡ ﻗﺎﺑﻞ‬
‫ﺃﺳﻔﺖ ﻹﺭﺟﺎﺋﻲ ﻗﺪﻭﻡ ﺃﻋﺰ ٍﺓ ‪ ...‬ﻋﻠﻴﻪ ﻭﺗﺴﻮﻳ ٍ‬
‫ﻭﻟﻮ ﺃﻬﻧﻢ ﻓﺎﺯﻭﺍ ﺑﺈﺩﺭﺍﻙ ﻣﺜﻠﻪ ‪ ...‬ﻷﺯﺭﻭﺍ ﻋﻠﻰ ﺳﻦ ﺍﻟﺼﺒﺎ ﺑﺎﻷﻣﺎﺋﻞ‬
 ‫ﺐ ﻋﻢ ﺳﻨﺔ ﺃﲪ ٍﺪ ‪ ...‬ﻭﺃﺣﺮﻡ ﻣﻨﻬﺎ ﻛﻞ ﺭﺍ ﹴﻭ ﻭﻧﺎﻗﻞ‬
‫ﻓﻴﺎ ﳌﺼﺎﺋ ﹴ‬
‫ﲑ ﻟﻺﻣﺎﻡ ﳑﺎﺛﻞ‬‫ﲑ ﺧﻠﺖ ﻛﻞ ﺑﻠﺪٍﺓ ‪ ...‬ﻬﺑﺎ ﻣﻦ ﻧﻈ ﹴ‬ ‫ﺧﻼ ﺍﻟﺸﺎﻡ ﻣﻦ ﺧ ﹴ‬
‫ﻆ ﻳﻬﺬﻱ ﺑﻪ ﻛﻞ ﺑﺎﻗﻞ‬ ‫ﻭﺃﺻﺒﺢ ﺑﻌﺪ ﺍﳊﺎﻓﻆ ﺍﻟﻌﻠﻢ ﺷﺎﻏﺮﹰﺍ ‪ ...‬ﺑﻼ ﺣﺎﻓ ٍ‬
‫ﻭﻛﻢ ﻣﻦ ﻧﺒﻴ ٍﻪ ﺿﻞ ﻣﺬ ﻣﺎﺕ ﺟﺎﻫﻪ ‪ ...‬ﻭﻗﺪﻡ ﳌﺎ ﺃﻥ ﻣﻀﻰ ﻛﻞ ﺧﺎﻣﻞ‬
‫ﺧﻠﺖ ﺳﻨﺔ ﺍﳌﺨﺘﺎﺭ ﻣﻦ ﺫﺏ ﻧﺎﺻ ﹴﺮ ‪ ...‬ﻓﺄﻳﺴﺮ ﻣﺎ ﻻﻗﺘﻪ ﺑﺪﻋﺔ ﺟﺎﻫﻞ‬

‫ﳕﻰ ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻘﺎﻟ ﹰﺔ ‪ ...‬ﻓﺄﺻﺒﺢ ﻳﺜﲏ ﻋﻨﻪ ﻛﻞ ﳎﺎﺩﻝ‬

‫ﻭﺃﻳﺪ ﻗﻮﻝ ﺍﻷﺷﻌﺮﻱ ﺑﺴﻨ ٍﺔ ‪ ...‬ﻓﻜﺎﻧﺖ ﻋﻠﻴﻪ ﻣﻦ ﺃﺩﻝ ﺍﻟﺪﻻﺋﻞ‬
‫ﻭﻛﻢ ﻗﺪ ﺃﺑﺎﻥ ﺍﳊﻖ ﰲ ﻛﻞ ﳏﻔ ﹴﻞ ‪ ...‬ﻓﺄﻭﺭﻯ ﲟﺎ ﻳﺮﻭﻱ ﻇﻤﺎﺀ ﺍﶈﺎﻓﻞ‬
‫ﻭﺳﺪ ﻣﻦ ﺍﻟﺘﺠﺴﻴﻢ ﺑﺎﺏ ﺿﻼﻟٍﺔ ‪ ...‬ﻭﺭﺩ ﻣﻦ ﺍﻟﺘﺸﺒﻴﻪ ﺷﺒﻬﺔ ﺑﺎﻃﻞ‬
‫ﻭﺇﻥ ﻳﻚ ﻗﺪ ﺃﻭﺩﻯ ﻓﻜﻢ ﻣﻦ ﺃﺳﻨ ٍﺔ ‪ ...‬ﻣﺮﻛﺒ ٍﺔ ﻣﻦ ﻗﻮﻟﻪ ﰲ ﻋﻮﺍﻣﻞ‬
‫ﻭﺇﻥ ﻣﺎﻝ ﻗﻮﻡ ﻭﺍﺳﺘﻤﺎﻟﻮﺍ ﺭﻋﺎﻋﻬﻢ ‪ ...‬ﺑﺈﺿﻼﳍﻢ ﻋﻨﻪ ﻓﻠﺴﺖ ﲟﺎﺛﻞ‬
‫ﺃﺭﻯ ﺍﻷﺟﺮ ﰲ ﻧﻮﺣﻲ ﻋﻠﻴﻪ ﻭﻻ ﺃﺭﻯ ‪ ...‬ﺳﻮﻯ ﺍﻹﰒ ﰲ ﻧﻮﺡ ﺍﻟﺒﻮﺍﻛﻲ ﺍﻟﺜﻮﺍﻛﻞ‬
‫ﻭﻟﻴﺲ ﺍﻟﺬﻱ ﻳﺒﻜﻲ ﺇﻣﺎﻣﹰﺎ ﻟﺪﻳﻨﻪ ‪ ...‬ﻛﺒﺎ ٍﻙ ﻟﺪﻧﻴﺎﻩ ﻋﻠﻰ ﻓﻘﺪ ﺭﺍﺣﻞ‬
‫ﻓﻴﺎ ﻗﻠﺐ ﻭﺍﺻﻠﻪ ﺑﺄﻋﻈﻢ ﺭﲪ ٍﺔ ‪ ...‬ﻭﻳﺎ ﻋﲔ ﻓﺎﺳﻘﻴﻪ ﺑﺄﻏﺰﺭ ﻭﺍﺑﻞ‬
‫ﻭﺣﻴﻲ ﺛﺮﺍﻩ ﺍﻟﺪﻫﺮ ﺃﻫﲎ ﲢﻴٍﺔ ‪ ...‬ﻣﻜﺮﺭ ٍﺓ ﻋﻨﺪ ﺍﻟﻀﺤﻰ ﻭﺍﻷﺻﺎﺋﻞ‬
‫ﺃﻋﲏ ﻋﻠﻰ ﻧﻮﺣﻲ ﻋﻠﻴﻪ ﻓﺈﻧﻪ ‪ ...‬ﻗﺮﻳﺐ ﺛﻮﺍ ٍﺀ ﰲ ﺍﻟﺜﺮﻯ ﻭﺍﳉﻨﺎﺩﻝ‬
‫ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺑﺎﻟﺪﻣﻊ ﺳﻴﻞ ﳊﺒﻪ ‪ ...‬ﻟﻀﻦ ﻋﻠﻰ ﳊ ٍﺪ ﺑﻪ ﻛﻞ ﺑﺎﺧﻞ‬
‫ﻼ ‪ ...‬ﻟﻪ ﺑﺎﺟﺘﻬﺎ ٍﺩ ﻓﻴﻪ ﻋﻦ ﻛﻞ ﺷﺎﻏﻞ‬
‫ﻣﻀﻰ ﻣﻦ ﺣﺪﻳﺚ ﺍﳌﺼﻄﻔﻰ ﻛﺎﻥ ﺷﺎﻏ ﹰ‬
‫ﻟﻘﺪ ﴰﻞ ﺍﻹﺳﻼﻡ ﻓﻴﻪ ﺭﺯﻳﺔ ‪ ...‬ﻭﻛﺎﻥ ﻟﻪ ﺑﺎﻟﻨﺼﺢ ﺃﻓﻀﻞ ﺷﺎﻣﻞ‬
‫ﻭﻓﻀﻞ ﺑﲔ ﺍﻟﺴﺎﻟﻔﲔ ﺍﻃﻼﻋﻪ ‪ ...‬ﻋﻠﻴﻬﻢ ﻓﺬﺏ ﺍﻟﻨﻘﺺ ﻋﻦ ﻛﻞ ﻓﺎﺿﻞ‬
‫ﲑ ﰲ ﺍﻟﻮﺭﻯ ﻭﻣﺴﺎﺟﻞ‬ ‫ﻭﺃﺻﺒﺢ ﰲ ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ ﳑﻴﺰﹰﺍ ‪ ...‬ﺑﻐﲑ ﻧﻈ ﹴ‬
‫ﻭﺃﻛﻤﻞ ﺗﺎﺭﳜﹰﺎ ﳉﻠﻖ ﺟﺎﻣﻌﹰﺎ ‪ ...‬ﳌﻦ ﺟﻠﻬﺎ ﻣﻦ ﻛﻞ ﺷﻬ ﹴﻢ ﻭﻛﺎﻣﻞ‬
‫ﻓﺄﺯﺭﻯ ﺑﺘﺎﺭﻳﺦ ﺍﳋﻄﻴﺐ ﻭﻗﺪ ﻋﺪﺍ ‪ ...‬ﲞﻄﻴﺘﻪ ﰲ ﺍﻟﻜﺘﺐ ﺃﺧﻄﺐ ﻗﺎﺋﻞ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻃﻮﻯ ﺍﳌﻮﺕ ﻣﻨﻪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺰﻫﺪ ﻭﺍﻟﻨﻬﻲ ‪ ...‬ﻭﻛﺴﺐ ﺍﳌﻌﺎﱄ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺮﺫﺍﺋﻞ‬
‫ﻭﺃﻓﺠﻊ ﻓﻴﻪ ﺍﻟﻌﺎﳌﲔ ﲟﻘﺪ ﹴﻡ ‪ ...‬ﺻﺒﻮ ﹴﺭ ﻋﻠﻰ ﺣﺮﺏ ﺍﻟﻀﻼﻝ ﺣﻼﺣﻞ‬
‫ﻉ ﻣﻘﺎﺗﻞ‬
‫ﻭﻛﺎﻥ ﻏﻴﻮﺭﹰﺍ ﺫﺏ ﻋﻦ ﺩﻳﻦ ﺃﲪ ٍﺪ ‪ ...‬ﻭﺃﺩﻓﻊ ﻋﻨﻪ ﻣﻦ ﺷﺠﺎ ﹴ‬
‫ﻭﺃﺣﺮﻡ ﻣﻨﻪ ﺍﻟﺪﻳﻦ ﺃﺷﺮﻑ ﺻﺎﺋ ﹴﻦ ‪ ...‬ﻟﻪ ﻭﻟﺪﻓﻊ ﺍﻟﺰﻳﻎ ﺃﻋﻈﻢ ﺻﺎﺋﻞ‬
‫ﻭﱂ ﺃﺭ ﻧﻘﺺ ﺍﻷﺭﺽ ﻳﻮﻣﹰﺎ ﻛﻨﻘﺼﻬﺎ ‪ ...‬ﲟﻮﺕ ﺇﻣﺎ ﹴﻡ ﻋﺎ ﹴﱂ ﺫﻱ ﻓﻀﺎﺋﻞ‬
‫ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﻷﻳﺎﻡ ﻗﺴﻤﺔ ﺣﺎﻛ ﹴﻢ ‪ ...‬ﻗﻀﻰ ﺑﺎﻟﻔﻨﺎ ﻓﻴﻨﺎ ﻗﻀﻴﺔ ﻋﺎﺩﻝ‬
 ‫ﲟﺎﺫﺍ ﺃﻋﺰﻱ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﺃﺭﻯ ‪ ...‬ﻋﺰﺍ ًﺀ ﺳﻮﻯ ﻣﻦ ﻗﺪ ﻣﻀﻰ ﻣﻦ ﺃﻓﺎﺿﻞ‬
‫ﻋﻠﻴﻚ ﺳﻼﻡ ﺍﷲ ﻣﺎ ﺍﻧﺘﻔﻊ ﺍﻟﻮﺭﻯ ‪ ...‬ﺑﻌﻠﻤﻚ ﻭﺍﺳﺘﻌﻠﻰ ﻋﻠﻰ ﺍﳌﺘﻄﺎﻭﻝ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﻛﺎﻥ ﳛﻠﻮ ﻟﺪﻳﻚ ﻗﺘﻠﻲ ‪ ...‬ﻓﺰﺩ ﻣﻦ ﺍﳍﺠﺮ ﰲ ﻋﺬﺍﰊ‬
‫ﻋﺴﻰ ﻳﻄﻴﻞ ﺍﻟﻮﻗﻮﻑ ﺑﻴﲏ ‪ ...‬ﻭﺑﻴﻨﻚ ﺍﷲ ﰲ ﺍﳊﺴﺎﺏ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻻﻣﻮﺍ ﻋﻠﻴﻚ ﻭﻣﺎ ﺩﺭﻭﺍ ‪ ...‬ﺃﻥ ﺍﳍﻮﻯ ﺳﺒﺐ ﺍﻟﺴﻌﺎﺩﺓ‬
‫ﺇﻥ ﻛﺎﻥ ﻭﺻﻞ ﻓﺎﳌﲎ ‪ ...‬ﺃﻭ ﻛﺎﻥ ﻫﺠﺮ ﻓﺎﻟﺸﻬﺎﺩﺓ‬
‫ﻭﻋﻜﺴﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎ ﻗﻠﺐ ﺩﻉ ﻋﻨﻚ ﺍﳍﻮﻯ ﻗﺴﺮﹰﺍ ‪ ...‬ﻣﺎ ﺃﻧﺖ ﻣﻨﻪ ﺣﺎﻣﺪ ﺃﻣﺮﺍ‬
‫ﻼ ﺿﺎﻋﺖ ﺍﻷﺧﺮﻯ‬ ‫ﺃﺿﻌﺖ ﺩﻧﻴﺎﻙ ﻬﺑﺠﺮﺍﻧﻪ ‪ ...‬ﺇﻥ ﻧﻠﺖ ﻭﺻ ﹰ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻟﻠﺰﻧﺒﻮﺭ ﻭﺍﻟﺒﺎﺯﻱ ﲨﻴﻌﹰﺎ ‪ ...‬ﻟﺪﻯ ﺍﻟﻄﲑﺍﻥ ﺃﺟﻨﺤﺔ ﻭﺧﻔﻖ‬
‫ﻭﻟﻜﻦ ﺑﲔ ﻣﺎ ﻳﺼﻄﺎﺩ ﺑﺎ ﹴﺯ ‪ ...‬ﻭﻣﺎ ﻳﺼﻄﺎﺩﻩ ﺍﻟﺰﻧﺒﻮﺭ ﻓﺮﻕ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ‬

‫ﺍﻷﺳﺘﺎﺫ ﻣﺆﻳﺪ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺇﲰﺎﻋﻴﻞ ﺍﻷﺻﺒﻬﺎﱐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻄﻐﺮﺍﺋﻲ ﻧﺴﺒﺘﻪ ﺇﱃ ﻣﻦ ﻳﻜﺘﺐ ﺍﻟﻄﻐﺮﺍﺀ‪ ،‬ﻭﻫﻲ ﺍﻟﻄﺮﺓ ﺍﻟﱵ‬
‫ﺗﻜﺘﺐ ﻑ ﺃﻋﻠﻰ ﺍﳌﻨﺎﺷﲑ ﻓﻮﻕ ﺍﻟﺒﺴﻤﻠﺔ ﺑﺎﻟﻘﻠﻢ ﺍﳉﻠﻲ ﺗﺘﻀﻤﻦ ﺍﺳﻢ ﺍﳌﻠﻚ ﻭﺃﻟﻘﺎﺑﻪ‪ ،‬ﻭﻫﻲ ﻛﻠﻤﺔ ﺃﻋﺠﻤﻴﺔ ﳏﺮﻓﺔ ﻣﻦ‬
‫ﺍﻟﻄﺮﺓ‪ ،‬ﻛﺎﻥ ﺁﻳ ﹰﺔ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﺧﺒﲑﹰﺍ ﺑﺼﻨﺎﻋﺔ ﺍﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﻟﻪ ﻓﻴﻬﺎ ﺗﺼﺎﻧﻴﻒ ﺃﺿﺎﻉ ﺍﻟﻨﺎﺱ ﲟﺰﺍﻭﻟﺘﻬﺎ ﺃﻣﻮﺍ ﹰﻻ ﻻ‬
‫ﲢﺼﻰ‪ ،‬ﻭﺧﺪﻡ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻠﻚ ﺷﺎﻩ ﺑﻦ ﺃﻟﺐ ﺃﺭﺳﻼﻥ‪ ،‬ﻭﻛﺎﻥ ﻣﻨﺸﻲﺀ ﺍﻟﺴﻠﻄﺎﻡ ﳏﻤ ٍﺪ ﻣﺪﺓ ﻣﻠﻜﻪ ﻣﺘﻮﱄ ﺩﻳﻮﺍﻥ‬
‫ﺍﻟﻄﻐﺮﺍﺀ‪ ،‬ﻭﺻﺎﺣﺐ ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ‪ .‬ﺗﺸﺮﻓﺖ ﺑﻪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺴﻠﺠﻮﻗﻴﺔ‪ ،‬ﻭﺗﺸﻮﻗﺖ ﺇﻟﻴﻪ ﺍﳌﻤﻠﻜﺔ ﺍﻷﻳﻮﺑﻴﺔ‪ ،‬ﻭﺗﻨﻘﻞ ﰲ‬
‫ﺍﳌﻨﺎﺻﺐ ﻭﺍﳌﺮﺍﺗﺐ‪ ،‬ﻭﺗﻮﱃ ﺍﻻﺳﺘﻴﻔﺎﺀ ﻭﺗﺮﺷﺢ ﻟﻠﻮﺯﺍﺭﺓ‪ ،‬ﻭﱂ ﻳﻜﻦ ﰲ ﺍﻟﺪﻭﻟﺘﲔ ﺍﻟﺴﻠﺠﻮﻗﻴﺔ ﻭﺍﻹﻣﺎﻣﻴﺔ ﻣﻦ ﳝﺎﺛﻠﻪ ﰲ‬
‫ﺍﻹﻧﺸﺎﺀ ﺳﻮﻯ ﺃﻣﲔ ﺍﳌﻠﻚ ﺃﰊ ﻧﺼ ﹴﺮ ﺍﻟﻌﺘﱯ‪ .‬ﻭﻟﻪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻗﺪﺭ ﺭﺍﺳﺦ‪ ،‬ﻭﻟﻪ ﺍﻟﺒﻼﻏﺔ ﻭﺍﳌﻌﺠﺰﺓ ﰲ ﺍﻟﻨﻈﻢ‬
‫ﻭﺍﻟﻨﺜﺮ‪.‬‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺍﳍﻴﺜﻢ ﺍﻷﺻﻔﻬﺎﱐ‪ :‬ﻛﺸﻒ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺇﲰﺎﻋﻴﻞ ﺑﺬﻛﺎﺋﻪ ﺳﺮ ﺍﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﻭﻓﻚ ﺭﻣﻮﺯﻫﺎ‬
‫ﻭﺍﺳﺘﺨﺮﺝ ﻛﻨﻮﺯﻫﺎ‪ ،‬ﻭﻟﻪ ﻓﻴﻬﺎ ﺗﺼﺎﻧﻴﻒ ﻣﻨﻬﺎ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺳﺮﺍﺭ ﻭﻛﺘﺎﺏ ﺗﺮﺍﻛﻴﺐ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﻭﻛﺘﺎﺏ ﺣﻘﺎﺋﻖ‬
‫ﺍﻻﺳﺘﺸﻬﺎﺩﺍﺕ ﻭﻛﺘﺎﺏ ﺫﺍﺕ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺳﻴﻨﺎ ﰲ ﺇﺑﻄﺎﻝ ﺍﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﻭﻣﺼﺎﺑﻴﺢ ﺍﳊﻜﻤﺔ‪،‬‬
‫ﺙ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻗﺘﻞ ﰲ ﺍﻟﻮﻗﻌﺔ ﺍﻟﱵ‬
‫ﻭﻛﺘﺎﺏ ﻣﻔﺎﺗﻴﺢ ﺍﻟﺮﲪﺔ‪ .‬ﻭﻟﻪ ﺩﻳﻮﺍﻥ ﺷﻌ ﹴﺮ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ﺛﻼ ٍ‬
‫ﻛﺎﻧﺖ ﺑﲔ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺴﻌﻮﺩ ﺑﻦ ﳏﻤﻮ ٍﺩ ﻭﺃﺧﻴﻪ ﺍﻟﺴﻠﻄﺎﻥ ﳏﻤﻮ ٍﺩ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻗﺪ ﺟﺎﻭﺯ‬
‫ﺍﻟﺴﺘﲔ‪ ،‬ﻭﺭﻭﻱ ﺃﻧﻪ ﳌﺎ ﻋﺰﻡ ﺍﻟﺴﻠﻄﺎﻥ ﳏﻤﻮﺩ ﻋﻠﻰ ﻗﺘﻞ ﺍﻟﻄﻐﺮﺍﺋﻲ ﺃﻣﺮ ﺑﻪ ﺃﻥ ﻳﺸﺪ ﺇﱃ ﺷﺠﺮﺓ ﻭﺃﻥ ﻳﻘﻒ ﲡﺎﻫﻪ‬
‫ﲨﺎﻋﺔ ﺑﺎﻟﺴﻬﺎﻡ‪ ،‬ﻭﺃﻥ ﻳﻘﻒ ﺇﻧﺴﺎﻥ ﺧﻠﻒ ﺍﻟﺸﺠﺮﺓ ﻳﻜﺘﺐ ﻣﺎ ﻳﻘﻮﻝ‪ .‬ﻭﻗﺎﻝ ﻷﺻﺤﺎﺏ ﺍﻟﺴﻬﺎﻡ ﻻ ﺗﺮﻣﻮﻩ ﺣﱴ ﺃﺷﲑ‬
‫ﺇﻟﻴﻜﻢ‪ ،‬ﻓﻮﻗﻔﻮﺍ ﻭﺍﻟﺴﻬﺎﻡ ﻣﻔﻮﻗﺔ ﻟﺮﻣﻴﻪ ﻓﺄﻧﺸﺪ ﺍﻟﻄﻐﺮﺍﺋﻲ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ‪:‬‬
‫ﻭﻗﺪ ﺃﻗﻮﻝ ﳌﻦ ﻳﺴﺪﺩ ﺳﻬﻤﻪ ‪ ...‬ﳓﻮﻱ ﻭﺃﻃﺮﺍﻑ ﺍﳌﻨﻴﺔ ﺷﺮﻉ‬
‫ﻭﺍﳌﻮﺕ ﰲ ﳊﻈﺎﺕ ﺃﺣﻮﺭ ﻃﺮﻓﻪ ‪ ...‬ﺩﻭﱐ ﻭﻗﻠﱯ ﺩﻭﻧﻪ ﻳﺘﻘﻄﻊ‬
‫ﺑﺎﷲ ﻓﺘﺶ ﻋﻦ ﻓﺆﺍﺩﻱ ﻫﻞ ﻳﺮﻯ ‪ ...‬ﻓﻴﻪ ﻟﻐﲑ ﻫﻮﻯ ﺍﻷﺣﺒﺔ ﻣﻮﺿﻊ‬
‫ﺃﻫﻮﻥ ﺑﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﻃﻴﻪ ‪ ...‬ﻋﻬﺪ ﺍﳊﺒﻴﺐ ﻭﺳﺮﻩ ﺍﳌﺴﺘﻮﺩﻉ‬
‫ﲔ ﻓﻘﺘﻠﻪ‪ .‬ﻭﻣﻦ ﺷﻌﺮ ﻣﺆﻳﺪ ﺍﻟﺪﻳﻦ ﺍﻟﻄﻐﺮﺍﺋﻲ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ‬
‫ﻓﺮﻕ ﻟﻪ ﻭﺃﻣﺮ ﺑﺈﻃﻼﻗﻪ‪ ،‬ﰒ ﺇﻥ ﺍﻟﻮﺯﻳﺮ ﺃﻏﺮﺍﻩ ﺑﻘﺘﻠﻪ ﺑﻌﺪ ﺣ ﹴ‬
‫ﺗﺪﺍﻭﳍﺎ ﺍﻟﺮﻭﺍﺓ ﻭﺗﻨﺎﻗﻠﺘﻬﺎ ﺍﻷﻟﺴﻦ ﺍﳌﻌﺮﻭﻓﺔ ﺑﻼﻣﻴﺔ ﺍﻟﻌﺠﻢ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺃﻥ ﺃﻭﺭﺩﻫﺎ ﺑﺘﻤﺎﻣﻬﺎ ﺇﻋﺠﺎﺑﹰﺎ ﻬﺑﺎ ﻗﺎﻝ‪:‬‬
‫ﺃﺻﺎﻟﺔ ﺍﻟﺮﺃﻱ ﺻﺎﻧﺘﲏ ﻋﻦ ﺍﳋﻄﻞ ‪ ...‬ﻭﺣﻠﻴﺔ ﺍﻟﻔﻀﻞ ﺯﺍﻧﺘﲏ ﻟﺪﻯ ﺍﻟﻌﻄﻞ‬
‫ﳎﺪﻱ ﺃﺧﲑﹰﺍ ﻭﳎﺪﻱ ﺃﻭ ﹰﻻ ﺷﺮﻉ ‪ ...‬ﻭﺍﻟﺸﻤﺲ ﺭﺃﺩ ﺍﻟﻀﺤﻰ ﻛﺎﻟﺸﻤﺲ ﰲ ﺍﻟﻄﻔﻞ‬
‫ﻓﻴﻢ ﺍﻹﻗﺎﻣﺔ ﺑﺎﻟﺰﻭﺭﺍﺀ ﻻ ﺳﻜﲏ ‪ ...‬ﻬﺑﺎ ﻭﻻ ﻧﺎﻗﱵ ﻓﻴﻬﺎ ﻭﻻ ﲨﻠﻲ‬
‫ﻧﺎ ٍﺀ ﻋﻦ ﺍﻷﻫﻞ ﺻﻔﺮ ﺍﻟﻜﻒ ﻣﻨﻔﺮﺩ ‪ ...‬ﻛﺎﻟﺴﻴﻒ ﻋﺮﻱ ﻣﺘﻨﺎﻩ ﻋﻦ ﺍﳋﻠﻞ‬
‫ﻓﻼ ﺻﺪﻳﻖ ﺇﻟﻴﻪ ﻣﺸﺘﻜﻰ ﺣﺰﱐ ‪ ...‬ﻭﻻ ﺃﻧﻴﺲ ﺇﻟﻴﻪ ﻣﻨﺘﻬﻰ ﺟﺬﱄ‬
‫ﻃﺎﻝ ﺍﻏﺘﺮﺍﰊ ﺣﱴ ﺣﻦ ﺭﺍﺣﻠﱵ ‪ ...‬ﻭﺭﺣﻠﻬﺎ ﻭﻗﺮﺍ ﺍﻟﻌﺴﺎﻟﺔ ﺍﻟﺬﺑﻞ‬
‫ﺐ ﻧﻀﻮﻯ ﻭﻋﺞ ﳌﺎ ‪ ...‬ﻳﻠﻘﻰ ﺭﻛﺎﰊ ﻭﰿ ﺍﻟﺮﻛﺐ ﰲ ﻋﺬﱄ‬ ‫ﻭﺿﺞ ﻣﻦ ﻟﻐ ﹴ‬
‫ﻕ ﻟﻠﻌﻼ ﻗﺒﻠﻲ‬
‫ﻒ ﺃﺳﺘﻌﲔ ﻬﺑﺎ ‪ ...‬ﻋﻠﻰ ﻗﻀﺎﺀ ﺣﻘﻮ ﹴ‬
‫ﺃﺭﻳﺪ ﺑﺴﻄﺔ ﻛ ٍ‬
‫ﻭﺍﻟﺪﻫﺮ ﻳﻌﻜﺲ ﺁﻣﺎﱄ ﻭﻳﻘﻨﻌﲏ ‪ ...‬ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﺑﻌﺪ ﺍﳉﺪ ﺑﺎﻟﻘﻔﻞ‬
‫ﺏ ﻭﻻ ﻭﻛﻞ‬ ‫ﻁ ﻛﺼﺪﺭ ﺍﻟﺮﻣﺢ ﻣﻌﺘﻘ ﹴﻞ ‪ ...‬ﳌﺜﻠﻪ ﻏﲑ ﻫﻴﺎ ﹴ‬
‫ﻭﺫﻱ ﺷﻄﺎ ٍ‬
‫ﺣﻠﻮ ﺍﻟﻔﻜﺎﻫﺔ ﻣﺮ ﺍﳉﺪ ﻗﺪ ﻣﺰﺟﺖ ‪ ...‬ﺑﺸﺪﺓ ﺍﻟﺒﺄﺱ ﻣﻨﻪ ﺭﻗﺔ ﺍﻟﻐﺰﻝ‬
‫ﻃﺮﺩﺕ ﺳﺮﺡ ﺍﻟﻜﺮﻯ ﻋﻦ ﻭﺭﺩ ﻣﻘﻠﺘﻪ ‪ ...‬ﻭﺍﻟﻠﻴﻞ ﺃﻏﺮﻯ ﺳﻮﺍﻡ ﺍﻟﻨﻮﻡ ﺑﺎﳌﻘﻞ‬
‫ﺡ ﻭﺁﺧﺮ ﻣﻦ ﲬﺮ ﺍﳍﻮﻯ ﲦﻞ‬ ‫ﺏ ‪ ...‬ﺻﺎ ﹴ‬‫ﻭﺍﻟﺮﻛﺐ ﻣﻴﻞ ﻋﻠﻰ ﺍﻷﻛﻮﺍﺭ ﻣﻦ ﻃﺮ ﹴ‬
‫ﻓﻘﻠﺖ ﺃﺩﻋﻮﻙ ﻟﻠﺠﻠﻰ ﻟﺘﻨﺼﺮﱐ ‪ ...‬ﻭﺃﻧﺖ ﲣﺬﻟﲏ ﰲ ﺍﳊﺎﺩﺙ ﺍﳉﻠﻞ‬
‫ﺗﻨﺎﻡ ﻋﻴﲏ ﻭﻋﲔ ﺍﻟﻨﺠﻢ ﺳﺎﻫﺮﺓ ‪ ...‬ﻭﺗﺴﺘﺤﻴﻞ ﻭﺻﺒﻎ ﺍﻟﻠﻴﻞ ﱂ ﲢﻞ‬
‫ﻓﻬﻞ ﺗﻌﲔ ﻋﻠﻰ ﻏ ﹴﻲ ﳘﻤﺖ ﺑﻪ ‪ ...‬ﻭﺍﻟﻐﻲ ﻳﺰﺟﺮ ﺃﺣﻴﺎﻧﹰﺎ ﻋﻦ ﺍﻟﻔﺸﻞ‬
‫ﺇﱐ ﺃﺭﻳﺪ ﻃﺮﻭﻕ ﺍﳊﻲ ﻣﻦ ﺇﺿﻴ ﹴﻢ ‪ ...‬ﻭﻗﺪ ﲪﺎﻩ ﺭﻣﺎﺓ ﻣﻦ ﺑﲏ ﺛﻌﻞ‬
‫ﳛﻤﻮﻥ ﺑﺎﻟﺒﻴﺾ ﻭﺍﻟﺴﻤﺮ ﺍﻟﻠﺪﺍﻥ ﺑﻪ ‪ ...‬ﺳﻮﺩ ﺍﻟﻐﺪﺍﺋﺮ ﲪﺮ ﺍﳊﻠﻲ ﻭﺍﳊﻠﻞ‬
‫ﻓﺴﺮ ﺑﻨﺎ ﰲ ﺫﻣﺎﻡ ﺍﻟﻠﻴﻞ ﻣﻌﺘﺴﻔﹰﺎ ‪ ...‬ﻓﻨﻔﺨﺔ ﺍﻟﻄﻴﺐ ﻬﺗﺪﻳﻨﺎ ﺇﱃ ﺍﳊﻠﻞ‬
‫ﻓﺎﳊﺐ ﺣﻴﺚ ﺍﻟﻌﺪﺍ ﻭﺍﻷﺳﺪ ﺭﺍﺑﻀﺔ ‪ ...‬ﺣﻮﻝ ﺍﻟﻜﻨﺎﺱ ﳍﺎ ﻏﺎﺏ ﻣﻦ ﺍﻷﺳﻞ‬
‫ﻧﺆﻡ ﻧﺎﺷﺌﺔ ﺑﺎﳉﺰﻉ ﻗﺪ ﺳﻘﻴﺖ ‪ ...‬ﻧﺼﺎﳍﺎ ﲟﻴﺎﻩ ﺍﻟﻐﻨﺞ ﻭﺍﻟﻜﺤﻞ‬
‫ﱭ ﻭﻣﻦ ﲞﻞ‬ ‫ﻗﺪ ﺯﺍﺩ ﻃﻴﺐ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻜﺮﺍﻡ ﻬﺑﺎ ‪ ...‬ﻣﺎ ﺑﺎﻟﻜﺮﺍﺋﻢ ﻣﻦ ﺟ ﹴ‬
‫ﺗﺒﻴﺖ ﻧﺎﺭ ﺍﳍﻮﻯ ﻣﻨﻬﻦ ﰲ ﻛﺒ ٍﺪ ‪ ...‬ﺣﺮﻯ ﻭﻧﺎﺭ ﺍﻟﻘﺮﻯ ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﻟﻘﻠﻞ‬
 ‫ﺐ ﻻ ﺣﺮﺍﻙ ﺑﻪ ‪ ...‬ﻭﳛﺘﻮﻳﻦ ﻛﺮﺍﻡ ﺍﳋﻴﻞ ﻭﺍﻹﺑﻞ‬ ‫ﻳﻘﺘﻠﻦ ﺃﻧﻀﺎﺀ ﺣ ﹴ‬
‫ﻳﺸﻔﻰ ﻟﺪﻳﻎ ﺍﻟﻌﻮﺍﱄ ﰲ ﺑﻴﻮﻬﺗﻢ ‪ ...‬ﺑﻨﻬﻠ ٍﺔ ﻣﻦ ﻏﺪﻳﺮ ﺍﳋﻤﺮ ﻭﺍﻟﻌﺴﻞ‬
‫ﻟﻌﻞ ﺇﳌﺎﻣ ﹰﺔ ﺑﺎﳉﺰﻉ ﺛﺎﻧﻴ ﹰﺔ ‪ ...‬ﻳﺪﺏ ﻣﻨﻬﺎ ﻧﺴﻴﻢ ﺍﻟﱪﺀ ﰲ ﻋﻠﻠﻲ‬
‫ﻻ ﺃﻛﺮﻩ ﺍﻟﻄﻌﻨﺔ ﺍﻟﻨﺠﻼﺀ ﻗﺪ ﺷﻔﻌﺖ ‪ ...‬ﺑﺮﺷﻘ ٍﺔ ﻣﻦ ﻧﺒﺎﻝ ﺍﻷﻋﲔ ﺍﻟﻨﺠﻞ‬

‫ﻭﻻ ﺃﻫﺎﺏ ﺍﻟﺼﻔﺎﺡ ﺍﻟﺒﻴﺾ ﺗﺴﻌﺪﱐ ‪ ...‬ﺑﺎﻟﻠﻤﺢ ﻣﻦ ﺧﻠﻞ ﺍﻷﺳﺘﺎﺭ ﻭﺍﻟﻜﻠﻞ‬

‫ﻭﻻ ﺃﺧﻞ ﺑﻐﺰﻻ ٍﻥ ﺗﻐﺎﺯﻟﲏ ‪ ...‬ﻭﻟﻮ ﺩﻫﺘﲏ ﺃﺳﻮﺩ ﺍﻟﻐﻴﻞ ﺑﺎﻟﻐﻴﻞ‬
‫ﺣﺐ ﺍﻟﺴﻼﻣﺔ ﻳﺜﲏ ﻫﻢ ﺻﺎﺣﺒﻪ ‪ ...‬ﻋﻦ ﺍﳌﻌﺎﱄ ﻭﻳﻐﺮﻱ ﺍﳌﺮﺀ ﺑﺎﻟﻜﺴﻞ‬
‫ﻓﺈﻥ ﺟﻨﺤﺖ ﺇﻟﻴﻪ ﻓﺎﲣﺬ ﻧﻔﻘﹰﺎ ‪ ...‬ﰲ ﺍﻷﺭﺽ ﺃﻭ ﺳﻠﻤﹰﺎ ﰲ ﺍﳉﻮ ﻓﺎﻋﺘﺰﻝ‬
‫ﻭﺩﻉ ﻏﻤﺎﺭ ﺍﻟﻌﻼ ﻟﻠﻤﻘﺪﻣﲔ ﻋﻠﻰ ‪ ...‬ﺭﻛﻮﻬﺑﺎ ﻭﺍﻗﺘﻨﻊ ﻣﻨﻬﻦ ﺑﺎﻟﺒﻠﻞ‬
‫ﻳﺮﺿﻰ ﺍﻟﺬﻟﻴﻞ ﲞﻔﺾ ﺍﻟﻌﻴﺶ ﻣﺴﻜﻨ ﹰﺔ ‪ ...‬ﻭﺍﻟﻌﺰ ﲢﺖ ﺭﺳﻴﻢ ﺍﻷﻳﻨﻖ ﺍﻟﺬﻟﻞ‬
‫ﺕ ﻣﺜﺎﱐ ﺍﻟﻠﺠﻢ ﺑﺎﳉﺪﻝ‬ ‫ﻓﺎﺩﺭﺃ ﻬﺑﺎ ﰲ ﳓﻮﺭ ﺍﻟﺒﻴﺪ ﺟﺎﻓﻠ ﹰﺔ ‪ ...‬ﻣﻌﺎﺭﺿﺎ ٍ‬
‫ﺇﻥ ﺍﻟﻌﻼ ﺣﺪﺛﺘﲏ ﻭﻫﻲ ﺻﺎﺩﻗﺔ ‪ ...‬ﻓﻴﻤﺎ ﲢﺪﺙ ﺃﻥ ﺍﻟﻌﺰ ﰲ ﺍﻟﺘﻨﻘﻞ‬
‫ﲎ ‪ ...‬ﱂ ﺗﱪﺡ ﺍﻟﺸﻤﺲ ﻳﻮﻣﹰﺎ ﺩﺍﺭﺓ ﺍﳊﻤﻞ‬ ‫ﻟﻮ ﺃﻥ ﰲ ﺷﺮﻑ ﺍﳌﺄﻭﻯ ﺑﻠﻮﻍ ﻣ ً‬
‫ﺃﻫﺒﺖ ﺑﺎﳊﻆ ﻟﻮ ﻧﺎﺩﻳﺖ ﻣﺴﺘﻤﻌﹰﺎ ‪ ...‬ﻭﺍﳊﻆ ﻋﲏ ﺑﺎﳉﻬﺎﻝ ﰲ ﺷﻐﻞ‬
‫ﻟﻌﻠﻪ ﺇﻥ ﺑﺪﺍ ﻓﻀﻠﻲ ﻭﻧﻘﺼﻪ ‪ ...‬ﻟﻌﻴﻨﻪ ﻧﺎﻡ ﻋﻨﻬﻢ ﺃﻭ ﺗﻨﺒﻪ ﱄ‬
‫ﺃﻋﻠﻞ ﺍﻟﻨﻔﺲ ﺑﺎﻵﻣﺎﻝ ﺃﺭﻗﺒﻬﺎ ‪ ...‬ﻣﺎ ﺃﺿﻴﻖ ﺍﻟﻌﻴﺶ ﻟﻮﻻ ﻓﺴﺤﺔ ﺍﻷﻣﻞ‬
‫ﱂ ﺃﺭﺽ ﺑﺎﻟﻌﻴﺶ ﻭﺍﻷﻳﺎﻡ ﻣﻘﺒﻠﺔ ‪ ...‬ﻓﻜﻴﻒ ﺃﺭﺿﻰ ﻭﻗﺪ ﻭﻟﺖ ﻋﻠﻰ ﻋﺠﻞ؟‬
‫ﻏﺎﱃ ﺑﻨﻔﺴﻲ ﻋﺮﻓﺎﱐ ﺑﻘﻴﻤﺘﻬﺎ ‪ ...‬ﻓﺼﻨﺘﻬﺎ ﻋﻦ ﺭﺧﻴﺺ ﺍﻟﻘﺪﺭ ﻣﺒﺘﺬﱄ‬
‫ﻭﻋﺎﺩﺓ ﺍﻟﻨﺼﻞ ﺃﻥ ﻳﺰﻫﻰ ﲜﻮﻫﺮﻩ ‪ ...‬ﻭﻟﻴﺲ ﻳﻌﻤﻞ ﺇﻻ ﰲ ﻳﺪﻱ ﺑﻄﻞ‬
‫ﻣﺎ ﻛﻨﺖ ﺃﺅﺛﺮ ﺃﻥ ﳝﺘﺪ ﰊ ﺯﻣﲏ ‪ ...‬ﺣﱴ ﺃﺭﻯ ﺩﻭﻟﺔ ﺍﻷﻭﻏﺎﺩ ﻭﺍﻟﺴﻔﻞ‬
‫ﺗﻘﺪﻣﺘﲏ ﺃﻧﺎﺱ ﻛﺎﻥ ﺷﻮﻃﻬﻢ ‪ ...‬ﻭﺭﺍﺀ ﺧﻄﻮﻱ ﺇﺫ ﺃﻣﺸﻲ ﻋﻠﻰ ﻣﻬﻞ‬
‫ﺉ ﻷﻗﺮﺍﻧﻪ ﺩﺭﺟﻮﺍ ‪ ...‬ﻣﻦ ﻗﺒﻠﻪ ﻓﺘﻤﲎ ﻓﺴﺤﺔ ﺍﻷﺟﻞ‬
‫ﻫﺬﺍ ﺟﺰﺍﺀ ﺍﻣﺮ ﹴ‬
‫ﻭﺇﻥ ﻋﻼﱐ ﻣﻦ ﺩﻭﱐ ﻓﻼ ﻋﺠﺐ ‪ ...‬ﱄ ﺃﺳﻮﺓ ﺑﺎﳓﻄﺎﻁ ﺍﻟﺸﻤﺲ ﻋﻦ ﺯﺣﻞ‬
‫ﻓﺎﺻﱪﳍﺎ ﻏﲑ ﳏﺘﺎﻝ ﻭﻻ ﺿﺠ ﹴﺮ ‪ ...‬ﰲ ﺣﺎﺩﺙ ﺍﻟﺪﻫﺮ ﻣﺎ ﻳﻐﲏ ﻋﻦ ﺍﳊﻴﻞ‬
‫ﺃﻋﺪﻯ ﻋﺪﻭﻙ ﺃﺩﱏ ﻣﻦ ﻭﺛﻘﺖ ﺑﻪ ‪ ...‬ﻓﺤﺎﺫﺭ ﺍﻟﻨﺎﺱ ﻭﺍﺻﺤﺒﻬﻢ ﻋﻠﻰ ﺩﺧﻞ‬
‫ﻭﺇﳕﺎ ﺭﺟﻞ ﺍﻟﺪﻧﻴﺎ ﻭﻭﺍﺣﺪﻫﺎ ‪ ...‬ﻣﻦ ﻻ ﻳﻌﻮﻝ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺭﺟﻞ‬
‫ﻭﺣﺴﻦ ﻇﻨﻚ ﺑﺎﻷﻳﺎﻡ ﻣﻌﺠﺰﺓ ‪ ...‬ﻓﻈﻦ ﺷﺮﹰﺍ ﻭﻛﻦ ﻣﻨﻬﺎ ﻋﻠﻰ ﻭﺟﻞ‬
‫ﻏﺎﺽ ﺍﻟﻮﻓﺎﺀ ﻭﻓﺎﺽ ﺍﻟﻐﺪﺭ ﻭﺍﻧﻔﺮﺟﺖ ‪ ...‬ﻣﺴﺎﻓﺔ ﺍﳋﻠﻒ ﺑﲔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‬
‫ﻭﺷﺎﻥ ﺻﺪﻗﻚ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻛﺬﻬﺑﻢ ‪ ...‬ﻭﻫﻞ ﻳﻄﺎﺑﻖ ﻣﻌﻮﺝ ﲟﻌﺘﺪﻝ‬
‫ﺇﻥ ﻛﺎﻥ ﻳﻨﺠﻊ ﺷﻲ ٍﺀ ﰲ ﺛﺒﺎﻬﺗﻢ ‪ ...‬ﻋﻠﻰ ﺍﻟﻌﻬﻮﺩ ﻓﺴﺒﻖ ﺍﻟﺴﻴﻒ ﻟﻠﻌﺬﻝ‬
 ‫ﺶ ﻛﻠﻪ ﻛﺪﺭ ‪ ...‬ﺃﻧﻔﻘﺖ ﺻﻔﻮﻙ ﰲ ﺃﻳﺎﻣﻚ ﺍﻷﻭﻝ‬ ‫ﻳﺎ ﻭﺍﺭﺩﹰﺍ ﺳﺆﺭ ﻋﻴ ﹴ‬
‫ﻓﻴﻢ ﺍﻗﺘﺤﺎﻣﻚ ﰿ ﺍﻟﺒﺤﺮ ﺗﺮﻛﺒﻪ ‪ ...‬ﻭﺃﻧﺖ ﻳﻜﻔﻴﻚ ﻣﻨﻪ ﻣﺼﺔ ﺍﻟﻮﺷﻞ؟‬
‫ﻣﻠﻚ ﺍﻟﻘﻨﺎﻋﺔ ﻻ ﳜﺸﻰ ﻋﻠﻴﻪ ﻭﻻ ‪ ...‬ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺍﻷﻧﺼﺎﺭ ﻭﺍﳋﻮﻝ‬
‫ﺗﺮﺟﻮ ﺍﻟﺒﻘﺎﺀ ﺑﺪﺍ ﹴﺭ ﻻ ﺛﺒﺎﺕ ﳍﺎ ‪ ...‬ﻓﻬﻞ ﲰﻌﺖ ﺑﻈ ﹴﻞ ﻏﲑ ﻣﻨﺘﻘﻞ؟‬
‫ﻭﻳﺎ ﺧﺒﲑﹰﺍ ﻋﻠﻰ ﺍﻷﺳﺮﺍﺭ ﻣﻄﻠﻌﹰﺎ ‪ ...‬ﺍﺻﻤﺖ ﻓﻔﻲ ﺍﻟﺼﻤﺖ ﻣﻨﺠﺎﺓ ﻣﻦ ﺍﻟﺰﻟﻞ‬
‫ﻗﺪ ﺭﺷﺤﻮﻙ ﻷﻣ ﹴﺮ ﻟﻮ ﻓﻄﻨﺖ ﻟﻪ ‪ ...‬ﻓﺎﺭﺑﺄ ﺑﻨﻔﺴﻚ ﺃﻥ ﺗﺮﻋﻰ ﻣﻊ ﺍﳍﻤﻞ‬
‫ﻭﻗﺎﻝ ﻳﺴﻠﻲ ﻣﻌﲔ ﺍﳌﻠﻚ ﻓﻀﻞ ﺍﷲ ﰲ ﻧﻜﺒﺘﻪ ﻭﳛﻀﻪ ﻋﻠﻰ ﺍﻟﺼﱪ‪:‬‬
‫ﺗﺼﺪﻯ ﻭﻟﻠﺤﻲ ﺍﳌﻨﻴﻊ ‪ ...‬ﻏﺰﺍﻝ ﺃﺣﻢ ﺍﳌﻘﻠﺘﲔ ﻛﺤﻴﻞ‬
‫ﺗﺼﺪﻯ ﻭﺃﻣﺮ ﺍﻟﺒﲔ ﻗﺪ ﺟﺪ ﺟﺪﻩ ‪ ...‬ﻭﺯﻣﺖ ﲨﺎﻝ ﻭﺍﺳﺘﻘﻞ ﲪﻮﻝ‬
‫ﻭﰲ ﺍﻟﺼﺪﺭ ﻣﻦ ﻧﺎﺭ ﺍﻟﺼﺒﺎﺑﺔ ﺟﺎﺣﻢ ‪ ...‬ﻭﰲ ﺍﳋﺪ ﻣﻦ ﻣﺎﺀ ﺍﳉﻔﻮﻥ ﻣﺴﻴﻞ‬
‫ﻏﺰﺍﻝ ﻟﻪ ﻣﺮﻋﻰ ﻣﻦ ﺍﻟﻘﻠﺐ ﳐﺼﺐ ‪ ...‬ﻭﻇﻞ ﺻﻔﻴﻖ ﺍﳉﺎﻧﺒﲔ ﻇﻠﻴﻞ‬
‫ﺗﻨﺎﺻﻒ ﻓﻴﻪ ﺍﳊﺴﻦ ﺃﻣﺎ ﻗﻮﺍﻣﻪ ‪ ...‬ﻓﺸﻄﺐ ﻭﺃﻣﺎ ﺧﺼﺮﻩ ﻓﻨﺤﻴﻞ‬
‫ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﺮﺍﺋﲔ ﻳﻄﻤﻊ ﻗﺮﺑﻪ ‪ ...‬ﻭﻟﻴﺲ ﺇﻟﻴﻪ ﻟﻠﻤﺤﺐ ﺳﺒﻴﻞ‬
‫ﺇﺫﺍ ﺳﺎﺭ ﳊﻆ ﺍﳌﺮﺀ ﰲ ﻭﺟﻨﺎﺗﻪ ‪ ...‬ﺗﻀﺎﺀﻝ ﻋﻨﺪ ﺍﻟﻄﺮﻑ ﻭﻫﻮ ﻛﻠﻴﻞ‬
‫ﻯ ﻋﻦ ﻭﺩﺍﻉ ﺍﻟﻈﺎﻋﻨﲔ ﻋﺠﻮﻝ‬‫ﻭﳌﺎ ﺍﺳﺘﻘﻞ ﺍﳊﻲ ﻭﺍﻧﺼﺪﻋﺖ ﺑﻪ ‪ ...‬ﻧﻮ ً‬

‫ﺗﺮﺍﺀﻯ ﻟﻨﺎ ﻭﺟﻪ ﻣﻦ ﺍﳋﺪ ﻧﲑ ‪ ...‬ﻭﺿﺎﺀﺕ ﻋﻠﻴﻨﺎ ﻧﻀﺮﺓ ﻭﻗﺒﻮﻝ‬

‫ﻓﺼﱪﹰﺍ ﻣﻌﲔ ﺍﳌﻠﻚ ﺇﻥ ﻋﻦ ﺣﺎﺩﺙ ‪ ...‬ﻓﻌﺎﻗﺒﺔ ﺍﻟﺼﱪ ﺍﳉﻤﻴﻞ ﲨﻴﻞ‬
‫ﻭﻻ ﺗﻴﺄﺳﻦ ﻣﻦ ﺻﻨﻊ ﺭﺑﻚ ﺇﻧﻪ ‪ ...‬ﺿﻤﲔ ﺑﺄﻥ ﺍﷲ ﺳﻮﻑ ﻳﺪﻳﻞ‬
‫ﻓﺈﻥ ﺍﻟﻠﻴﺎﱄ ﺇﺫ ﻳﺰﻭﻝ ﻧﻌﻴﻤﻬﺎ ‪ ...‬ﺗﺒﺸﺮ ﺃﻥ ﺍﻟﻨﺎﺋﺒﺎﺕ ﺗﺰﻭﻝ‬
‫ﺃﱂ ﺗﺮ ﺃﻥ ﺍﻟﺸﻤﺲ ﺑﻌﺪ ﻛﺴﻮﻓﻬﺎ ‪ ...‬ﳍﺎ ﻣﻨﻈﺮ ﻳﻐﺸﻲ ﺍﻟﻌﻴﻮﻥ ﺻﻘﻴﻞ‬
‫ﻭﺃﻥ ﺍﳍﻼﻝ ﺍﻟﻨﻀﻮ ﻳﻐﻤﺮ ﺑﻌﺪﻣﺎ ‪ ...‬ﺑﺪﺍ ﻭﻫﻮ ﺷﺨﺖ ﺍﳉﺎﻧﺒﲔ ﺿﺌﻴﻞ‬
‫ﻭﻻ ﲢﺴﱭ ﺍﻟﺴﻴﻒ ﻳﻘﺼﺮ ﻛﻠﻤﺎ ‪ ...‬ﺗﻌﺎﻭﺩﻩ ﺑﻌﺪ ﺍﳌﻀﺎﺀ ﻛﻠﻮﻝ‬
‫ﻭﻻ ﲢﺴﱭ ﺍﻟﺪﻭﺡ ﻳﻘﻠﻊ ﻛﻠﻤﺎ ‪ ...‬ﳝﺮ ﺑﻪ ﻧﻔﺢ ﺍﻟﺼﺒﺎ ﻓﻴﻤﻴﻞ‬
‫ﻓﻘﺪ ﻳﻌﻄﻒ ﺍﻟﺪﻫﺮ ﺍﻷﰊ ﻋﻨﺎﻧﻪ ‪ ...‬ﻓﻴﺸﻔﻲ ﻋﻠﻴﻞ ﺃﻭ ﻳﺒﻞ ﻏﻠﻴﻞ‬
‫ﻭﻳﺮﺗﺎﺵ ﻣﻘﺼﻮﺹ ﺍﳉﻨﺎﺣﲔ ﺑﻌﺪﻣﺎ ‪ ...‬ﺗﺴﺎﻗﻂ ﺭﻳﺶ ﻭﺍﺳﺘﻄﺎﺭ ﻧﺴﻴﻞ‬
‫ﻭﻳﺴﺘﺄﻧﻒ ﺍﻟﻐﺼﻦ ﺍﻟﺴﻠﻴﺐ ﻧﻀﺎﺭﹰﺓ ‪ ...‬ﻓﻴﻮﺭﻕ ﻣﺎ ﱂ ﻳﻌﺘﻮﺭﻩ ﺫﺑﻮﻝ‬
‫ﻭﻟﻠﻨﺠﻢ ﻣﻦ ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﺍﺳﺘﻘﺎﻣﺔ ‪ ...‬ﻭﻟﻠﺤﻆ ﻣﻦ ﺑﻌﺪ ﺍﻟﺬﻫﺎﺏ ﻗﻔﻮﻝ‬
‫ﻭﺑﻌﺾ ﺍﻟﺮﺯﺍﻳﺎ ﻳﻮﺟﺐ ﺍﻟﺸﻜﺮ ﻭﻗﻌﻬﺎ ‪ ...‬ﻋﻠﻴﻚ ﻭﺃﺣﺪﺍﺙ ﺍﻟﺰﻣﺎﻥ ﺷﻜﻮﻝ‬
‫ﻭﻻ ﻏﺮﻭ ﺇﻥ ﺃﺧﻨﺖ ﻋﻠﻴﻚ ﻓﺈﳕﺎ ‪ ...‬ﻳﺼﺎﺩﻡ ﺑﺎﳋﻄﺐ ﺍﳉﻠﻴﻞ ﺟﻠﻴﻞ‬
‫ﻭﺃﻱ ﻗﻨﺎ ٍﺓ ﱂ ﺗﺮﻧﺢ ﻛﻌﻮﻬﺑﺎ ‪ ...‬ﻭﺃﻱ ﺣﺴﺎ ﹴﻡ ﱂ ﻳﺼﺒﻪ ﻓﻠﻮﻝ؟‬
 ‫ﺃﺳﺄﺕ ﺇﱃ ﺍﻷﻳﺎﻡ ﺣﱴ ﻭﺗﺮﻬﺗﺎ ‪ ...‬ﻓﻌﻨﺪﻙ ﺃﺿﻐﺎﻥ ﻬﺑﺎ ﻭﺫﺣﻮﻝ‬
‫ﻭﺻﺎﺭﻓﺘﻬﺎ ﻓﻴﻤﺎ ﺃﺭﺍﺩﺕ ﺻﺮﻭﻓﻬﺎ ‪ ...‬ﻭﻟﻮﻻﻙ ﻛﺎﻧﺖ ﺗﻨﺘﺤﻲ ﻭﺗﺼﻮﻝ‬
‫ﻭﻣﺎ ﺃﻧﺖ ﺍﻟﺴﻴﻒ ﻳﺴﻜﻦ ﻏﻤﺪﻩ ‪ ...‬ﻟﲑﺩﻯ ﺑﻪ ﻳﻮﻡ ﺍﻟﻨﺰﺍﻝ ﻗﺘﻴﻞ‬
‫ﺃﻣﺎﻟﻚ ﺑﺎﻟﺼﺪﻳﻖ ﻳﻮﺳﻒ ﺃﺳﻮﺓ ‪ ...‬ﻓﺘﺤﻤﻞ ﻭﻁﺀ ﺍﻟﺪ ﻫﺮ ﻭﻫﻮ ﺛﻘﻴﻞ؟‬
‫ﻭﻣﺎ ﻏﺾ ﻣﻨﻚ ﺍﳊﺒﺲ ﻭﺍﻟﺬﻛﺮ ﺳﺎﺋﺮ ‪ ...‬ﻃﻠﻴﻖ ﻟﻪ ﰲ ﺍﳋﺎﻓﻘﲔ ﺯﻣﻴﻞ‬
‫ﻓﻼ ﺗﺬﻋﻨﻦ ﻟﻠﺨﻄﺐ ﺁﺩﻙ ﺛﻘﻠﻪ ‪ ...‬ﻓﻤﺜﻠﻚ ﻟﻸﻣﺮ ﺍﻟﻌﻈﻴﻢ ﲪﻮﻝ‬
‫ﻭﻻ ﲡﺰﻋﻦ ﻟﻠﻜﺒﻞ ﻣﺴﻚ ﻭﻗﻌﻪ ‪ ...‬ﻓﺈﻥ ﺧﻼﺧﻴﻞ ﺍﻟﺮﺟﺎﻝ ﻛﺒﻮﻝ‬
‫ﻭﺻﻨﻊ ﺍﻟﻠﻴﺎﱄ ﻣﺎ ﻋﺪﺗﻚ ﺳﻬﺎﻣﻬﺎ ‪ ...‬ﻭﺇﻥ ﺃﺟﺤﻔﺖ ﺑﺎﻟﻌﺎﳌﲔ ﲨﻴﻞ‬
‫ﻭﺇﻥ ﺍﻣﺮﹰﺃ ﺗﻌﺪﻭ ﺍﳊﻮﺍﺩﺙ ﻋﺮﺿﻪ ‪ ...‬ﻭﻳﺄﺳﻰ ﳌﺎ ﻳﺄﺧﺬﻧﻪ ﻟﺒﺨﻴﻞ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻣﺎ ﺍﻟﻌﻠﻮﻡ ﻓﻘﺪ ﻇﻔﺮﺕ ﺑﺒﻐﻴﱵ ‪ ...‬ﻣﻨﻬﺎ ﻓﻤﺎ ﺃﺣﺘﺎﺝ ﺃﻥ ﺃﺗﻌﻠﻤﺎ‬
‫ﻭﻋﺮﻓﺖ ﺃﺳﺮﺍﺭ ﺍﳋﻠﻴﻘﺔ ﻛﻠﻬﺎ ‪ ...‬ﻋﻠﻤﹰﺎ ﺃﻧﺎﺭ ﱄ ﺍﻟﺒﻬﻴﻢ ﺍﳌﻈﻠﻤﺎ‬
‫ﻭﻭﺭﺛﺖ ﻫﺮﻣﺲ ﺳﺮﺣﻜﻤﺘﻪ ﺍﻟﺬﻱ ‪ ...‬ﻣﺎ ﺯﺍﻝ ﻇﻨﹰﺎ ﻑ ﺍﻟﻐﻴﻮﺏ ﻣﺮﲨﺎ‬
‫ﻭﻣﻠﻜﺖ ﻣﻔﺘﺎﺡ ﺍﻟﻜﻨﻮﺯ ﲝﻜﻤ ٍﺔ ‪ ...‬ﻛﺸﻔﺖ ﱄ ﺍﻟﺴﺮ ﺍﳋﻔﻲ ﺍﳌﺒﻬﻤﺎ‬
‫ﻟﻮﻻ ﺍﻟﺘﻘﻴﺔ ﻛﻨﺖ ﺃﻇﻬﺮ ﻣﻌﺠﺰﹰﺍ ‪ ...‬ﻣﻦ ﺣﻜﻤﱵ ﺗﺸﻔﻲ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺍﻟﻌﻤﻰ‬
‫ﺃﻫﻮﻯ ﺍﻟﺘﻜﺮﻡ ﻭﺍﻟﺘﻈﺎﻫﺮ ﺑﺎﻟﺬﻱ ‪ ...‬ﻋﻠﻤﺘﻪ ﻭﺍﻟﻌﻘﻞ ﻳﻨﻬﻲ ﻋﻨﻬﻤﺎ‬
‫ﻭﺃﺭﻳﺪ ﻻ ﺃﻟﻘﻰ ﻏﺒﻴﹰﺎ ﻣﻮﺳﺮﹰﺍ ‪ ...‬ﰲ ﺍﻟﻌﺎﳌﲔ ﻭﻻ ﻟﺒﻴﺒﹰﺎ ﻣﻌﺪﻣﺎ‬
‫ﻭﺍﻟﻨﺎﺱ ﺇﻣﺎ ﺟﺎﻫﻞ ﺃﻭ ﻇﺎﱂ ‪ ...‬ﻓﻤﱴ ﺃﻃﻴﻖ ﺗﻜﺮﻣﺎ ﻭﺗﻜﻠﻤﺎ؟‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻳﻜﻴﺔ ﺻﺪﺣﺖ ﺷﺠ ﻮﹰﺍ ﻋﻠﻰ ﻓﻨ ﹴﻦ ‪ ...‬ﻓﺄﺷﻌﻠﺖ ﻣﺎ ﺧﺒﺎ ﻣﻦ ﻧﺎﺭ ﺃﺷﺠﺎﱐ‬
‫ﻧﺎﺣﺖ ﻭﻣﺎ ﻓﻘﺪﺕ ﺇﻧﺴﹰﺎ ﻭﻻ ﻓﺠﻌﺖ ‪ ...‬ﻓﺬﻛﺮﺗﲏ ﺃﻭﻃﺎﺭﻱ ﻭﺃﻭﻃﺎﱐ‬
‫ﻃﻠﻴﻘﺔ ﻣﻦ ﺇﺳﺎﺭ ﺍﳍﻢ ﻧﺎﻋﻤﺔ ‪ ...‬ﺃﺿﺤﺖ ﲡﺪﺩ ﻭﺟﺪ ﺍﳌﻮﺛﻖ ﺍﻟﻌﺎﱐ‬
‫ﺏ ‪ ...‬ﻫﻴﻬﺎﺕ ﻣﺎ ﳓﻦ ﰲ ﺍﳊﺎﻟﲔ ﺳﻴﺎﻥ‬ ‫ﺗﺸﺒﻬﺖ ﰊ ﰲ ﻭﺟ ٍﺪ ﻭﰲ ﻃﺮ ﹴ‬
‫ﻣﺎ ﰲ ﺣﺸﺎﻫﺎ ﻭﻻ ﰲ ﺟﻔﻨﻬﺎ ﺃﺛﺮ ‪ ...‬ﻣﻦ ﻧﺎﺭ ﻗﻠﱯ ﻭﻻ ﻣﻦ ﻣﺎﺀ ﺃﺟﻔﺎﱐ‬
‫ﻳﺎ ﺭﺑﺔ ﺍﻟﺒﺎﻧﺔ ﺍﻟﻐﻨﺎﺀ ﲢﻀﻨﻬﺎ ‪ ...‬ﺧﻀﺮﺍﺀ ﺗﻠﺘﻒ ﺃﻏﺼﺎﻧﹰﺎ ﺑﺄﻏﺼﺎﻥ‬
‫ﲏ ﻬﺑﺠﺮﺍﻥ‬ ‫ﺇﻥ ﻛﺎﻥ ﻧﻮﺣﻚ ﺇﺳﻌﺎﺩﹰﺍ ﳌﻐﺘﺮﺏ ‪ ...‬ﻧﺎ ٍﺀ ﻋﻦ ﺍﳍﻞ ﳑ ﹴ‬
‫ﻓﻘﺎﺭﺿﻴﲏ ﺇﺫﺍ ﻣﺎ ﺍﻋﺘﺎﺩﱐ ﻃﺮﺏ ‪ ...‬ﻭﺟﺪﹰﺍ ﺑﻮﺟ ٍﺪ ﻭﺳﻠﻮﺍﻧﹰﺎ ﺑﺴﻠﻮﺍﻥ‬
‫ﻣﺎ ﺃﻧﺖ ﻣﲏ ﻭﻻ ﻳﻌﻨﻴﻚ ﻣﺎ ﺃﺧﺬﺕ ‪ ...‬ﻣﲏ ﺍﻟﻠﻴﺎﱄ ﻭﻻ ﺗﺪﺭﻳﻦ ﻣﺎ ﺷﺎﱐ‬
‫ﻛﻠﻲ ﺇﱃ ﺍﻟﺴﺤﺐ ﺇﺳﻌﺎﺩﻱ ﻓﺈﻥ ﳍﺎ ‪ ...‬ﺩﻣﻌﹰﺎ ﻛﺪﻣﻌﻲ ﻭﺇﺭﻧﺎﻧﹰﺎ ﻛﺈﺭﻧﺎﱐ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻗﻮﻝ ﻟﻨﻀﻮﻱ ﻭﻫﻲ ﻣﻦ ﺷﺠﲏ ﺧﻠﻮ ‪ ...‬ﺣﻨﺎﻧﻴﻚ ﻗﺪ ﺃﺩﻣﻴﺖ ﻛﻠﻤﻲ ﻳﺎ ﻧﻀﻮ‬
 ‫ﺗﻌﺎﱃ ﺃﻗﺎﲰﻚ ﺍﳍﻤﻮﻡ ﻟﺘﻌﻠﻤﻲ ‪ ...‬ﺑﺄﻧﻚ ﳑﺎ ﺗﺸﺘﻜﻲ ﻛﺒﺪﻱ ﺧﻠﻮ‬
‫ﺗﺮﻳﺪﻳﻦ ﻣﺮﻋﻰ ﺍﻟﺮﻳﻒ ﻭﺍﻟﺒﺪﻭ ﺃﺑﺘﻐﻲ ‪ ...‬ﻭﻣﺎ ﻳﺴﺘﻮﻱ ﺍﻟﺮﻳﻒ ﺍﻟﻌﺮﺍﻗﻲ ﻭﺍﻟﺒﺪﻭ‬
‫ﻫﻨﺎﻙ ﻫﺒﻮﺏ ﺍﻟﺮﻳﺢ ﻣﺜﻠﻚ ﻻﻋﺐ ‪ ...‬ﻭﻣﺜﻠﻲ ﻣﺎﺀ ﺍﳌﺰﻥ ﻣﻮﺭﺩﻩ ﺻﻔﻮ‬
‫ﻭﳏﺠﻮﺑ ٍﺔ ﻟﻮ ﻫﺒﺖ ﺍﻟﺮﻳﺢ ﺃﺭﻗﻠﺖ ‪ ...‬ﺇﻟﻴﻬﺎ ﺍﳌﻬﺎﺭﻯ ﺑﺎﻟﻌﻮﺍﱄ ﻭﱂ ﻳﻠﻮﻭﺍ‬
‫ﺻﻮﺕ ﺇﻟﻴﻬﺎ ﻭﻫﻲ ﳑﻨﻮﻋﺔ ﺍﳊﻤﻰ ‪ ...‬ﻓﺤﺘﺎﻡ؟ ﺃﺻﺒﻮ ﳓﻮ ﻣﻦ ﻻ ﻟﻪ ﳓﻮ‬
‫ﻯ ﻟﻴﺲ ﻳﺴﻠﻰ ﺍﻟﻘﺮﺏ ﻋﻨﻪ ﻭﻻ ﺍﻟﻨﻮﻯ ‪ ...‬ﻭﺷﺠﻮ ﻗﺪﱘ ﻟﻴﺲ ﻳﺸﺒﻬﻪ ﺷﺠﻮ‬ ‫ﻫﻮ ً‬
‫ﻓﺄﺳﺮ ﻭﻻ ﻓﻚ ﻭﻭﺟﺪ ﻭﻻ ﺃﺳ ًﻰ ‪ ...‬ﻭﺳﻘﻢ ﻭﻻ ﺑﺮﺀ ﻭﺳﻜﺮ ﻭﻻ ﺻﺤﻮ‬
‫ﻋﻨﺎﺀ ﻣﻌﻦ ﻭﻫﻮ ﻋﻨﺪﻱ ﺭﺍﺣﺔ ‪ ...‬ﻭﺳﻢ ﺯﻋﺎﻑ ﻃﻌﻤﻪ ﰲ ﻓﻤﻲ ﺣﻠﻮ‬
‫ﻕ ‪ ...‬ﻭﻻ ﻫﺪﱐ ﺷﺠﻮ ﻭﻻ ﻫﺰﱐ ﺷﺪﻭ‬ ‫ﻭﻟﻮﻻ ﺍﳍﻮﻯ ﻣﺎ ﺷﺎﻗﲏ ﳌﻊ ﺑﺎﺭ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﲎ ﻃﺎﺭﻓﹰﺎ ﺷﻜﺎ ﺃﻡ ﺗﻠﻴﺪﺍ؟‬
‫ﺧﱪﻭﻫﺎ ﺃﱐ ﻣﺮﺿﺖ ﻓﻘﺎﻟﺖ ‪ ...‬ﺃﺿ ً‬
‫ﻭﺃﺷﺎﺭﻭﺍ ﺑﺄﻥ ﺗﻌﻮﺩ ﻭﺳﺎﺩﻱ ‪ ...‬ﻓﺄﺑﺖ ﻭﻫﻲ ﺗﺸﺘﻬﻲ ﺃﻥ ﺗﻌﻮﺩﺍ‬
‫ﻭﺃﺗﺘﲏ ﰲ ﺧﻔﻴ ٍﺔ ﻭﻫﻲ ﺗﺸﻜﻮ ‪ ...‬ﺭﻗﺒﺔ ﺍﳊﻲ ﻭﺍﳌﺰﺍﺭ ﺍﻟﺒﻌﻴﺪﺍ‬
‫ﻭﺭﺃﺗﲏ ﻛﺬﺍ ﻓﻠﻢ ﺗﺘﻤﺎﻟﻚ ‪ ...‬ﺃﻥ ﺃﻣﺎﻟﺖ ﻋﻠﻲ ﻋﻄﻔﹰﺎ ﻭﺟﻴﺪﹰﺍ‬
‫ﰒ ﻗﺎﻟﺖ ﻟﺘﺮﻬﺑﺎ ﻭﻫﻲ ﺗﺒﻜﻲ ‪ ...‬ﻭﻳﺢ ﻫﺬﺍ ﺍﻟﺸﺒﺎﺏ ﻏﻀﺎ ﺟﺪﻳﺪﺍ‬
‫ﻼ ﻭﻟﻜﻦ ‪ ...‬ﺯﻳﺪﺕ ﲨﺮﺓ ﺍﻟﻔﺆﺍﺩ ﻭﻗﻮﺩﺍ‬ ‫ﺯﻭﺭﺓ ﻣﺎ ﺷﻔﺖ ﻋﻠﻴ ﹰ‬
‫ﺕ ﺃﺑﲔ ﺇﻻ ﺻﻌﻮﺩﺍ‬
‫ﻭﺗﻮﻟﺖ ﲝﺴﺮﺓ ﺍﻟﺒﲔ ﲣﻔﻲ ‪ ...‬ﺯﻓﺮﺍ ٍ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻧﻈﺮ ﺗﺮﻯ ﺍﳉﻨﺔ ﰲ ﻭﺟﻬﻪ ‪ ...‬ﻻ ﺭﻳﺐ ﰲ ﺫﺍﻙ ﻭﻻ ﺷﻚ‬
‫ﺃﻣﺎ ﺗﺮﻯ ﻓﻴﻪ ﺍﻟﺮﺣﻴﻖ ﺍﻟﺬﻱ ‪ ...‬ﺧﺘﺎﻣﻪ ﻣﻦ ﺧﺎﻟﻪ ﻣﺴﻚ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ‬

‫ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﲝﺮ ﺑﻦ ﻬﺑﺮﺍﻡ ﺑﻦ ﺍﳌﺮﺯﺑﺎﻥ ﺑﻦ ﻣﺎﻫﺎﻥ ﺑﻦ ﺑﺎﺫﺍﻡ ﺑﻦ ﺳﺎﺳﺎﻥ ﺑﻦ ﺍﳊﺮﻭﻥ ﻣﻦ ﻭﻟﺪ ﻬﺑﺮﺍﻡ‬
‫ﺟﻮﺭ ﻣﻠﻚ ﻓﺎﺭﺱ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍ ﳌﻌﺮﻭﻑ ﺑﺎﻟﻮﺯﻳﺮ ﺍﳌﻐﺮﰊ ﺍﻷﺩﻳﺐ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻭﻟﺪ ﻓﺠﺮ ﻳﻮﻡ ﺍﻷﺣﺪ‬
‫ﺐ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﺸﻌﺮ‪،‬‬
‫ﺛﺎﻟﺚ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﻭﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻋﺪﺓ ﻛﺘ ﹴ‬
‫ﻭﺃﺗﻘﻦ ﺍﳊﺴﺎﺏ ﻭﺍﳉﱪ ﻭﺍﳌﻘﺎﺑﻠﺔ‪ ،‬ﻭﱂ ﻳﺒﻠﻎ ﺍﻟﻌﻤﺮ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺭﺑﻴﻌﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﳋﻂ ﺳﺮﻳﻊ ﺍﻟﺒﺪﻳﻬﺔ ﰲ ﺍﻟﻨﻈﻢ‬
‫ﻭﺍﻟﻨﺜﺮ‪ .‬ﻭﳌﺎ ﻗﺘﻞ ﺍﳊﺎﻛﻢ ﺍﻟﻌﺒﻴﺪﻱ ﺃﺑﺎﻩ ﻭﻋﻤﻪ ﻭﺃﺧﻮﻳﻪ ﻫﺮﺏ ﻣﻦ ﻣﺼﺮ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﺮﻣﻠﺔ ﺍﺳﺘﺠﺎﺭ ﺑﺼﺎﺣﺒﻬﺎ ﺣﺴﺎﻥ‬
‫ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻣﻔﺮﺝ ﺑﻦ ﺩﻏﻔﻞ ﺑﻦ ﺍﳉﺮﺍﺡ ﺍﻟﻄﺎﺋﻲ ﻭﻣﺪﺣﻪ ﻓﺄﺟﺎﺭﻩ‪ ،‬ﻭﺳﻜﻦ ﺟﺄﺷﻪ ﻭﺃﺯﺍﻝ ﺧﻮﻓﻪ ﻭﻭﺣﺸﺘﻪ‪ ،‬ﻓﺄﻗﺎﻡ‬
‫ﻋﻨﺪﻩ ﻣﺪ ﹰﺓ ﰲ ﺧﻼﳍﺎ ﻧﻴﺘﻪ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺻﺎﺣﺐ ﻣﺼﺮ‪ ،‬ﰒ ﺭﺣﻞ ﻋﻨﻪ ﻣﺘﻮﺟﻬﹰﺎ ﺇﱃ ﺍﳊﺠﺎﺯ ﳎﺘﺎﺯﹰﺍ ﺑﺎﻟﺒﻠﻘﺎﺀ ﻣﻦ‬
‫ﺃﻋﻤﺎﻝ ﺩﻣﺸﻖ‪ ،‬ﻓﻠﻤﺎ ﻭﺻﻞ ﺇﱃ ﻣﻜﺔ ﺃﻃﻤﻊ ﺻﺎﺣﺒﻬﺎ ﺑﺎﳊﺎﻛﻢ ﻭﳑﻠﻜﺔ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻭﺟﺪ ﰲ ﺫﻟﻚ ﺣﱴ ﺃﻗﻠﻖ‬
‫ﺍﳊﺎﻛﻢ ﻭﺧﺎﻑ ﻋﻠﻰ ﻣﻠﻜﻪ‪ ،‬ﻓﺎﺿﻄﺮ ﺇﱃ ﺇﺭﺿﺎﺀ ﺍﺑﻦ ﺍﳉﺮﺍﺡ ﺻﺎﺣﺐ ﺍﻟﺮﻣﻠﺔ ﻭﺍﺳﺘﻤﺎﻟﺘﻪ ﺑﺒﺬﻝ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﺣﻴﺚ‬
 ‫ﺑﺎﻳﻊ ﺻﺎﺣﺐ ﻣﻜﺔ ﺃﺑﺎ ﺍﻟﻔﺘﻮﺡ ﺍﳊﺴﻦ ﺑﻦ ﺟﻌﻔ ﹴﺮ ﺑﺎﳋﻼﻓﺔ‪ ،‬ﻓﻠﻤﺎ ﺍﺳﺘﻤﺎﻝ ﺍﳊﺎﻛﻢ ﺍﺑﻦ ﺍﳉﺮﺍﺡ ﻫﺮﺏ ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ‬
‫ﻒ ﺍﻟﻮﺯﻳﺮ ﻓﺄﻗﺎﻡ ﻋﻨﺪﻩ‬‫ﺇﱃ ﻣﻜﺔ‪ ،‬ﻭﻫﺮﺏ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻗﺼﺪ ﻓﺨﺮ ﺍﳌﻠﻚ ﺃﺑﺎ ﻏﺎﻟﺐ ﺑﻦ ﺧﻠ ٍ‬
‫ﺑﻮﺍﺳﻂ ﻣﻜﺮﻣﹰﺎ ﺑﻌﺪ ﺃﻥ ﺭﻓﻊ ﻋﻨﻪ ﻃﻠﺐ ﺍﻟﻘﺎﺩﺭ ﺑﺎﷲ ﻟﻪ‪ ،‬ﺣﻴﺚ ﺍﻬﺗﻢ ﺃﻧﻪ ﻭﺭﺩ ﻹﻓﺴﺎﺩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﺗﻮﰲ‬
‫ﻓﺨﺮ ﺍﳌﻠﻚ ﻣﻘﺘﻮ ﹰﻻ ﻋﺎﺩ ﺍﻟﻮﺯﻳﺮ ﺍﳌﻐﺮﰊ ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﰒ ﺷﺨﺺ ﺇﱃ ﺍﳌﻮﺻﻞ ﻓﺎﺗﻔﻖ ﻭﻓﺎﺓ ﺃﰊ ﺍﳊﺴﻦ ﻛﺎﺗﺐ ﻗﺮﻭﺍﺵ‬
‫ﲔ ﳌﺸﺮﻑ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﺑﻮﻳﻪ ﻣﻜﺎﻥ ﻣﺆﻳﺪ‬
‫ﺑﻦ ﻫﺎﻧﺊ ﺑﲏ ﻋﻘﻴﻞﹴ‪ ،‬ﻓﺘﻮﱃ ﺍﻟﻜﺘﺎﺑﺔ ﻣﻜﺎﻧﻪ ﻭﻭﺯﺭ ﻟﻘﺮﻭﺍﺵﹴ‪ ،‬ﰒ ﻭﺯﺭ ﺑﻌﺪ ﺣ ﹴ‬
‫ﻱ‬
‫ﺍﳌﻜﻞ ﺃﰊ ﻋﻠﻲﹴ‪ ،‬ﰒ ﻓﺎﺭﻕ ﻣﺸﺮﻑ ﺍﻟﺪﻭﻟﺔ ﻭﻋﺎﺩ ﺇﱃ ﺧﺪﻣﺔ ﳐﺪﻭﻣﻪ ﺍﻷﻭﻝ ﻗﺮﻭﺍﺵﹴ‪ ،‬ﰒ ﲡﺪﺩ ﻟﻠﻘﺎﺩﺭ ﺳﻮﺀ ﺭﺃ ﹴ‬
‫ﻓﻴﻪ‪ ،‬ﻓﻔﺎﺭﻕ ﻗﺮﻭﺍﺷﹰﺎ ﻣﺘﻮﺟﻬﹰﺎ ﺇﱃ ﺩﻳﺎﺭ ﺑﻜﺮﹴ‪ ،‬ﻓﻮﺯﺭ ﻓﻴﻬﺎ ﻟﺴﻠﻄﺎﻬﻧﺎ ﺃﲪﺪ ﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻭﺃﻗﺎﻡ ﻋﻨﺪﻩ ﺇﱃ ﺃﻥ ﺗﻮﰲ ﰲ‬
‫ﺛﺎﻟﺚ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﲦﺎﱐ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﺎﻣﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﲟﻴﺎﻓﺎﺭﻗﲔ‪ ،‬ﻭﲪﻞ ﺑﻮﺻﻴٍﺔ ﻣﻨﻪ ﺇﱃ‬
‫ﺍﻟﻜﻮﻓﺔ ﻭﺩﻓﻦ ﻬﺑﺎ ﰲ ﺗﺮﺑ ٍﺔ ﳎﺎﻭﺭٍﺓ ﳌﺸﻬﺪ ﻋﻠ ﹴﻲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﺍﻭﺻﻰ ﺃﻥ ﻳﻜﺘﺐ ﻋﻠﻰ ﻗﱪﻩ‪:‬‬
‫ﻛﻨﺖ ﰲ ﺳﻔﺮﺓ ﺍﻟﻐﻮﺍﻳﺔ ﻭﺍﳉﻪ ‪ ...‬ﻝ ﻣﻘﻴﻤﹰﺎ ﻓﺨﺎﻥ ﻣﲏ ﻗﺪﻭﻡ‬
‫ﺗﺒﺖ ﻣﻦ ﻛﻞ ﻣﺄﰎ ﻓﻌﺴﻰ ﱘ ‪ ...‬ﺣﻰ ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﺫﺍﻙ ﺍﻟﻘﺪﱘ‬
‫ﺲ ﻭﺃﺭﺑﻌﲔ ﻟﻘﺪ ﻣﺎ ‪ ...‬ﻃﻠﺖ ﺇﻻ ﺃﻥ ﺍﻟﻐﺮﱘ ﻛﺮﱘ‬
‫ﺑﻌﺪ ﲬ ﹴ‬

‫ﻭﻟﻠﻮﺯﻳﺮ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﺍﻟﻔﻀﻞ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻔﺮﺍﺕ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺣﻨﺰﺍﺑﺔ‪ ،‬ﺣﻜﻰ‬
‫ﻋﻨﻪ ﺑﺴﻨﺪﻩ ﺇﱃ ﺍﳌﺪﺍﺋﲏ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺟﻞ ﺑﺎﳌﺪﻳﻨﺔ ﻣﻦ ﺑﲏ ﺳﻠﻴ ﹴﻢ ﻳﻘﺎﻝ ﻟﻪ ﺟﻌﺪﺓ‪ ،‬ﻛﺎﻥ ﻳﺘﺤﺪﺙ ﺇﻟﻴﻪ ﺍﻟﻨﺴﺎﺀ‬
‫ﺑﻈﻬﺮ ﺍﳌﺪﻳﻨﺔ ﻓﻴﺄﺧﺬ ﺍﳌﺮﺃﺓ ﻓﻴﻌﻘﻠﻬﺎ ﺇﱃ ﺍﳊﻴﻄﺎﻥ ﻭﻳﺜﺒﺖ ﺍﻟﻌﻘﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺜﺐ ﺳﻘﻄﺖ ﻭﺗﻜﺸﻔﺖ‪ ،‬ﻓﺒﻠﻎ‬
‫ﺫﻟﻚ ﻗﻮﻣﹰﺎ ﰲ ﺑﻌﺾ ﺍﳌﻐﺎﺯﻱ ﻓﻜﺘﺐ ﺭﺟﻞ ﻣﻨﻬﻢ ﺇﱃ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻬﺑﺬﻩ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﺺ ﺭﺳﻮ ﹰﻻ ‪ ...‬ﻓﺪﹰﺍ ﻟﻚ ﻣﻦ ﺃﺧﻲ ﺛﻘ ٍﺔ ﺇﺯﺍﺭﻱ‬
‫ﺃﻻ ﺃﺑﻠﻎ ﺃﺑﺎ ﺣﻔ ﹴ‬
‫ﻗﻼﺋﺼﻨﺎ ﻫﺪﺍﻙ ﺍﷲ ﺇﻧﺎﺷﻐﻠﻨﺎ ﻋﻨﻜﻢ ﺯﻣﻦ ﺍﳊﺼﺎﺭ‬
‫ﺕ ‪ ...‬ﻗﻔﺎ ﺳﻠ ﹴﻊ ﲟﺨﺘﻠﻒ ﺍﻟﺒﺤﺎﺭ‬ ‫ﻟﺌﻦ ﻗﻠﺺ ﺗﺮﻛﻦ ﻣﻌﻘﻼ ٍ‬
‫ﻳﻌﻘﻠﻬﻦ ﺟﻌﺪﺓ ﻣﻦ ﺳﻠﻴ ﹴﻢ ‪ ...‬ﻭﺑﺌﺲ ﻣﻌﻘﻞ ﺍﻟﺬﻭﺩ ﺍﻟﻄﻮﺍﺭ‬
‫ﻳﻌﻘﻠﻬﻦ ﻷﺑﻴﺾ ﺷﻴﻈﻤﻲ ‪ ...‬ﻣﻌﺮ ﻳﺒﺘﻐﻲ ﺑﺴﻂ ﺍﻟﻌﺮﺍﺭ‬
‫ﻓﻠﻤﺎ ﻗﺮﺃ ﻋﻤﺮ ﺍﻷﺑﻴﺎﺕ ﻗﺎﻝ‪ :‬ﻋﻠﻲ ﲜﻌﺪﺓ ﻣﻦ ﺳﻠﻴ ﹴﻢ ﻓﺄﺗﻮﻩ ﺑﻪ‪ ،‬ﻓﻜﺎﻥ ﺳﻌﻴﺪ ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﻟﻔﻲ ﺍﻷﻏﻴﻠﻤﺔ ﺇﺫﺍ ﺟﺮﻭﺍ‬
‫ﺟﻌﺪﺓ ﺇﱃ ﻋﻤﺮ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﻩ ﻗﺎﻝ‪ :‬ﺃﺷﻬﺪ ﺃﻧﻚ ﺷﻴﻈﻤﻲ ﻛﻤﺎ ﻭﺻﻔﺖ‪ ،‬ﻓﻀﺮﺑﻪ ﻣﺎﺋ ﹰﺔ ﻭﻧﻔﺎﻩ ﺇﱃ ﻋﻤﺎﻥ‪ .‬ﻭﻣﻦ ﺷﻌﺮ‬
‫ﺍﻟﻮﺯﻳﺮ ﺍﳌﻐﺮﰊ‪:‬‬
‫ﺧﻒ ﺍﷲ ﻭﺍﺳﺘﺪﻓﻊ ﺳﻄﺎﻩ ﻭﺳﺨﻄﻪ ‪ ...‬ﻭﺳﺎﺋﻠﻪ ﻓﻴﻤﺎ ﺗﺴﺄﻝ ﺍﷲ ﺗﻌﻄﻪ‬
‫ﱴ ﺃﺑﺪﻯ ﺇﱃ ﺍﷲ ﺑﺴﻄﻪ‬
‫ﻓﻤﺎ ﺗﻘﺒﺾ ﺍﻷﻳﻠﻢ ﰲ ﻧﻴﻞ ﺣﺎﺟ ٍﺔ ‪ ...‬ﺑﻨﺎﻥ ﻓ ً‬
‫ﺯﻛﻦ ﺑﺎﻟﺬﻱ ﻗﺪ ﺧﻂ ﺑﺎﻟﻠﻮﺡ ﺭﺍﺿﻴﹰﺎ ‪ ...‬ﻓﻼ ﻣﻬﺮﺏ ﳑﻤﺎ ﻗﻀﺎﻩ ﻭﺧﻄﻪ‬
‫ﻭﺇﻥ ﻣﻊ ﺍﻟﺮﺯﻕ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺘﻤﺎﺳﻪ ‪ ...‬ﻭﻗﺪ ﻳﺘﻌﺪﻯ ﺇﻥ ﺗﻌﺪﻳﺖ ﺷﺮﻃﻪ‬
‫ﻭﻟﻮ ﺷﺎﺀ ﺃﻟﻘﻰ ﰲ ﻓﻢ ﺍﻟﻄﲑ ﻗﻮﺗﻪ ‪ ...‬ﻭﻟﻜﻨﻪ ﺃﻭﺣﻰ ﺇﱃ ﺍﻟﻄﲑ ﻟﻘﻄﻪ‬
‫ﺇﺫ ﻣﺎ ﺍﺣﺘﻤﻠﺖ ﺍﻟﻌﺐﺀ ﻓﺎﻧﻈﺮ ﻗﺒﻴﻞ ﺃﻥ ‪ ...‬ﺗﻨﻮﺀ ﺑﻪ ﺃﻻ ﺗﺮﻭﻡ ﳏﻄﻪ‬
‫ﻭﺃﻓﻀﻞ ﺃﺧﻼﻕ ﺍﻟﻔﱴ ﺍﻟﻌﻠﻢ ﻭﺍﳊﺠﺎ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺻﺮﻭﻑ ﺍﻟﺪﻫﺮ ﺃﺧﻠﻘﻦ ﻣﺮﻃﻪ‬
‫ﻓﻤﺎ ﺭﻓﻊ ﺍﻟﺪﻫﺮ ﺍﻣﺮﹰﺃ ﻋﻦ ﳏﻠﻪ ‪ ...‬ﺑﻐﲑ ﺍﻟﺘﻘﻰ ﻭﺍﻟﻌﻠﻢ ﺇﻻ ﻭﺣﻄﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺣﻠﻘﻮﺍ ﺷﻌﺮﻩ ﻟﻴﻜﺴﻮﻩ ﻗﺒﺤﹰﺎ ‪ ...‬ﻏﲑ ﹰﺓ ﻣﻨﻬﻢ ﻋﻠﻴﻪ ﻭﺷﺤﺎ‬
‫ﻛﺎﻥ ﺻﺒﺤﹰﺎ ﻋﻠﻴﻪ ﻟﻴﻞ ﻬﺑﻴﻢ ‪ ...‬ﻓﻨﺤﺮﺍ ﻟﻴﻠﻪ ﻭﺃﺑﻘﻮﻩ ﺻﺒﺤﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺙ ﻣﺎ ﺷﺎﺀ ﻗﻠﱯ ﺷﺄﻧﻪ‬
‫ﱄ ﻛﻠﻤﺎ ﺍﺑﺘﺴﻢ ﺍﻟﻨﻬﺎﺭ ﺗﻌﻠﺔ ‪ ...‬ﲟﺤﺪ ٍ‬
‫ﻓﺈﺫﺍ ﺍﻟﺪﺟﻰ ﻭﺍﰱ ﻭﺃﻗﺒﻞ ﺟﻨﺤﻪ ‪ ...‬ﻓﻬﻨﺎﻙ ﻳﺪﺭﻱ ﺍﳍﻢ ﺃﻳﻦ ﻣﻜﺎﻧﻪ؟‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﺍﻷﻣﻮﺭ ﺍﺿﻄﺮﺑﻦ ﺍﻋﺘﻠﻰ ‪ ...‬ﺳﻔﻴﻪ ﻳﻀﺎﻡ ﺍﻟﻌﻼ ﺑﺎﻋﺘﻼﺋﻪ‬
‫ﻛﺬﺍ ﺍﳌﺎﺀ ﺇﻥ ﺣﺮﻛﺘﻪ ﻳﺪ ‪ ...‬ﻃﻔﺎ ﻋﻜﺮ ﺭﺍﺳﺐ ﰲ ﺇﻧﺎﺋﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻉ ﺗﻨﻜﺮﺕ ‪ ...‬ﻣﺮﺍﻋﻴﻪ ﺣﱴ ﻟﻴﺲ ﻓﻴﻬﻦ ﻣﺮﺗﻊ‬ ‫ﺃﺭﻯ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺮﺍ ﹴ‬
‫ﻉ ﺑﻐﲑ ﻣﺎﺀ ‪ ...‬ﻭﺣﻴﺚ ﺗﺮﻯ ﻣﺎ ًﺀ ﻭﻣﺮﻋ ًﻰ ﻓﻤﺴﺒﻊ‬
‫ﻓﻤﺎﺀ ﺑﻼ ﻣﺮﻋ ًﻰ ﻭﻣﺮ ً‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺳﺄﻋﺮﺽ ﻛﻞ ﻣﻨﺰﻟ ٍﺔ ‪ ...‬ﺗﻌﺮﺽ ﺩﻭﻬﻧﺎ ﺍﻟﻌﻄﺐ‬
‫ﻓﺈﻥ ﺃﺳﻠﻢ ﺭﺟﻌﺖ ﻭﻗﺪ ‪ ...‬ﻇﻔﺮﺕ ﻭﺃﳒﺢ ﺍﻟﻄﻠﺐ‬
‫ﻭﺇﻥ ﺃﻋﻄﺐ ﻓﻼ ﻋﺠﺐ ‪ ...‬ﻟﻜﻞ ﻣﻨﻴ ٍﺔ ﺳﺒﺐ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻟﻮ ﻛﻨﺖ ﺃﻋﺮﻑ ﻓﻮﻕ ﺍﻟﺸﻜﺮ ﻣﻨﺰﻟﹰﺔ ‪ ...‬ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﺸﻜﺮ ﻋﻨﺪ ﺍﷲ ﰲ ﺍﻟﺜﻤﻦ‬
‫ﺇﺫﹰﺍ ﻣﻨﺤﺘﻜﻤﺎ ﻣﲏ ﻣﻬﺬﺑﹰﺔ ‪ ...‬ﺣﺬﻭﹰﺍ ﻋﻠﻰ ﺣﺬﻭ ﻣﺎ ﻭﺍﻟﻴﺖ ﻣﻦ ﺣﺴﻦ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻗﻮﻝ ﳍﺎ ﻭﺍﻟﻌﻴﺲ ﲢﺪﺝ ﻟﻠﺴﺮﻯ ‪ ...‬ﻋﺪﻱ ﻟﻔﻘﺪﻱ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﻣﻦ ﺍﻟﺼﱪ‬
‫ﺳﺄﻧﻔﻖ ﺭﻳﻌﺎﻥ ﺍﻟﺸﺒﻴﺒﺔ ﺁﻧﻔﹰﺎ ‪ ...‬ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻴﺎﺀ ﺃﻭ ﻃﻠﺐ ﺍﻷﺟﺮ‬
‫ﺃﻟﻴﺲ ﻣﻦ ﺍﳋﺴﺮﺍﻥ ﺃﻥ ﻟﻴﺎﻟﻴﹰﺎ ‪ ...‬ﲤﺮ ﺑﻼ ﻧﻔ ﹴﻊ ﻭﲢﺴﺐ ﻣﻦ ﻋﻤﺮﻱ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺍﻟﺪﻫﺮ ﺳﻬﻞ ﻭﺻﻌﺐ ‪ ...‬ﻭﺍﻟﻌﻴﺶ ﻣﺮ ﻭﻋﺬﺏ‬
‫ﻓﺎﻛﺴﺐ ﲟﺎﻟﻚ ﲪﺪﹰﺍ ‪ ...‬ﻓﻠﻴﺲ ﻛﺎﳊﻤﺪ ﻛﺴﺐ‬
‫ﻭﻣﺎ ﻳﺪﻭﻡ ﺳﺮﻭﺭ ‪ ...‬ﻓﺎﻏﻨﻢ ﻭﻗﻠﺒﻚ ﺭﻃﺐ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻣﻦ ﺑﻌﺪ ﻣﻠﻜﻲ ﻭﻣﺘﻢ ﺃﻥ ﺗﻐﺪﺭﻭﺍ ‪ ...‬ﻣﺎ ﺑﻌﺪ ﻓﺮﻗﺔ ﻣﺎ ﻣﻠﻜﺖ ﲣﲑ‬
 ‫ﺭﺩﻭﺍ ﺍﻟﻔﺆﺍﺩ ﻛﻤﺎ ﻋﻬﺪﰎ ﻟﻠﺤﺸﺎ ‪ ...‬ﻭﻟﻄﺮﰲ ﺍﻟﺴﺎﻫﻲ ﺍﻟﻜﺮﻯ ﰒ ﺍﻫﺠﺮﻭﺍ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻚ ﺑﻚ ﻗﺼﺪﹰﺍ‬
‫ﻻ ﺗﺸﺎﻭﺭ ﻣﻦ ﻟﻴﺲ ﻳﺼﻔﻴﻚ ﻭﺩﹰﺍ ‪ ...‬ﺇﻧﻪ ﻏﲑ ﺳﺎﻟ ٍ‬
‫ﺐ ‪ ...‬ﻟﻴﺲ ﻳﺄﺗﻮﻙ ﰲ ﺍﻟﻨﺼﻴﺤﺔ ﺟﻬﺪﺍ‬‫ﻭﺍﺳﺘﺸﺮ ﰲ ﺍﻷﻣﻮﺭ ﻛﻞ ﻟﺒﻴ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻒ ﱂ ﲡﻨﺒﺖ ﺃﲪﺮﻩ؟‬
‫ﺗﺄﻣﻞ ﻣﻦ ﺃﻫﻮﺍﻩ ﺻﻔﺮﺓ ﺧﺎﲤﻲ ‪ ...‬ﻓﻘﺎﻝ ﺑﻠﻄ ٍ‬
‫ﻓﻘﻠﺖ‪ :‬ﻟﻌﻤﺮﻱ ﻛﺎﻥ ﺃﲪﺮ ﻟﻮﻧﻪ ‪ ...‬ﻭﻟﻜﻦ ﺳﻘﺎﻣﻲ ﺣﻞ ﻓﻴﻪ ﻓﻐﲑﻩ‬
‫ﻭﻗﺎﻝ‪:‬‬

‫ﺇﱐ ﺃﺑﺜﻚ ﻣﻦ ﺣﺪﻳﺚ ‪ ...‬ﻱ ﻭ ﺍﳊﺪﻳﺚ ﻟﻪ ﺷﺠﻮﻥ‬

‫ﻼ ﻓﻔﺎﺭﻗﲏ ﺍﻟﺴﻜﻮﻥ‬
‫ﻓﺎﺭﻗﺖ ﻣﻮﺿﻊ ﻣﺮﻗﺪﻱ ‪ ...‬ﻟﻴ ﹰ‬
‫ﻗﻞ ﱄ ﻓﺄﻭﻝ ﻟﻴﻠ ٍﺔ ‪ ...‬ﰲ ﺍﻟﻘﱪ ﻛﻴﻒ ﺗﺮﻯ ﺃﻛﻮﻥ؟‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‬

‫ﺍﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻷﻣﲑ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﺣﺼﻴﻨﺔ ﺍﳌﻌﺮﻱ‪ ،‬ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﺗﻮﰲ ﺑﺴﺮﻭﺝ ﰲ ﻣﻨﺘﺼﻒ‬
‫ﺱ ﺇﱃ‬
‫ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ ﻭﻛﺎﻥ ﺳﺒﺐ ﺗﻘﺪﻣﻪ ﻭﻧﻮﺍﻟﻪ ﺍﻹﻣﺎﺭﺓ‪ :‬ﺃﻥ ﺍﻷﻣﲑ ﺗﺎﺝ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﻣﺮﺩﺍ ﹴ‬
‫ﺣﻀﺮﺓ ﺍﳌﺴﺘﻨﺼﺮ ﺍﻟﻌﺒﻴﺪﻱ ﺭﺳﻮ ﹰﻻ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻓﻤﺪﺡ ﺍﳌﺴﺘﻨﺼﺮ ﺑﻘﺼﻴﺪ ٍﺓ ﻗﺎﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﻇﻬﺮ ﺍﳍﺪﻯ ﻭﲡﻤﻞ ﺍﻹﺳﻼﻡ ‪ ...‬ﻭﺍﺑﻦ ﺍﻟﺮﺳﻮﻝ ﺧﻠﻴﻔﺔ ﻭﺇﻣﺎﻡ‬
‫ﻣﺴﺘﻨﺼﺮ ﺑﺎﷲ ﻟﻴﺲ ﻳﻔﻮﺗﻪ ‪ ...‬ﻃﻠﺐ ﻭﻻ ﻳﻌﺘﺎﺹ ﻋﻨﻪ ﻣﺮﺍﻡ‬
‫ﺣﺎﻁ ﺍﻟﻌﺒﺎﺩ ﻭﺑﺎﺕ ﻳﺴﻬﺮ ﻋﻴﻨﻪ ‪ ...‬ﻭﻋﻴﻮﻥ ﺳﻜﺎﻥ ﺍﻟﺒﻼﺩ ﻧﻴﺎﻡ‬
‫ﻗﺼﺮ ﺍﻹﻣﺎﻡ ﺃﰊ ﲤﻴ ﹴﻢ ﻛﻌﺒﺔ ‪ ...‬ﻭﳝﻴﻨﻪ ﺭﻛﻦ ﳍﺎ ﻭﻣﻘﺎﻡ‬
‫ﻟﻮﻻ ﺑﻨﻮ ﺍﻟﺰﻫﺮﺍﺀ ﻣﺎ ﻋﺮﻑ ﺍﻟﺘﻘﻰ ‪ ...‬ﻓﻴﻨﺎ ﻭﻻ ﺗﺒﻊ ﺍﳍﺪﻯ ﺍﻷﻗﻮﺍﻡ‬
‫ﻳﺎ ﺁﻝ ﺃﲪﺪ ﺛﺒﺘﺖ ﺃﻗﺪﺍﻣﻜﻢ ‪ ...‬ﻭﺗﺰﻟﺰﻟﺖ ﺑﻌﺪﺍﻛﻢ ﺍﻷﻗﺪﺍﻡ‬
‫ﻟﺴﺘﻢ ﻭﻏﲑﻛﻢ ﺳﻮﺍﺀً‪ ،‬ﺃﻧﺘﻢ ‪ ...‬ﻟﻠﺬﻳﻦ ﺃﺭﻭﺍﺡ ﻭﻫﻢ ﺃﺟﺴﺎﻡ‬
‫ﻳﺎ ﺁﻝ ﻃﻪ ﺣﺒﻜﻢ ﻭﻭﻻﺅﻛﻢ ‪ ...‬ﻓﺮﺽ ﻭﺇﻥ ﻋﺬﻝ ﺍﻟﻠﺤﺎﺓ ﻭﻻﻣﻮﺍ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ‪ .‬ﰒ ﻣﺪﺣﻪ ﺳﻨﺔ ﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻓﻮﻋﺪﻩ ﺑﺎﻹﻣﺎﺭﺓ‪ ،‬ﻭﺃﳒﺰ ﻟﻪ ﻭﻋﺪﻩ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲬﺴﲔ‪ ،‬ﻓﺘﺴﻠﻢ‬
‫ﺳﺠﻞ ﺍﻹﻣﺎﺭﺓ ﻣﻦ ﺑﲔ ﻳﺪﻱ ﺍﳋﻠﻴﻔﺔ ﰲ ﺭﺑﻴ ﹴﻊ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻤﺪﺣﻪ ﺑﻘﺼﻴﺪ ٍﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﻓﻘﺪ ﻭﰱ ﲟﻘﺎﻟ ٍﺔ ‪ ...‬ﺻﻠﻰ ﺍﻹﻟﻪ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻭﺁﻟﻪ‬
‫ﻟﺬﻧﺎ ﲜﺎﻧﺒﻪ ﻓﻌﻢ ﺑﻔﻀﻠﻪ ‪ ...‬ﻭﺑﺒﺬﻟﻪ ﻭﺑﺼﻔﻮﻩ ﻭﲨﺎﻟﻪ‬
‫ﻻ ﺧﻠﻖ ﺃﻛﺮﻡ ﻣﻦ ﻣﻌ ٍﺪ ﺷﻴﻤ ﹰﺔ ‪ ...‬ﳏﻤﻮﺩﺓ ﰲ ﻗﻮﻟﻪ ﻭﻓﻌﺎﻟﻪ‬
‫ﻓﺎﻗﺼﺪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻓﻤﺎ ﺗﺮﻯ ‪ ...‬ﺑﺆﺳﹰﺎ ﻭﺃﻧﺖ ﻣﻈﻠﻞ ﺑﻈﻼﻟﻪ‬
 ‫ﺯﺍﺩ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺍﻟﺒﺤﻮﺭ ﺑﻔﻀﻠﻪ ‪ ...‬ﻭﻋﻠﻰ ﺍﻟﺒﺪﻭﺭ ﲝﺴﻨﻪ ﻭﲨﺎﻟﻪ‬
‫ﻭﻋﻼ ﺳﺮﻳﺮ ﺍﳌﻠﻚ ﻣﻦ ﺁﻝ ﺍﳍﺪﻯ ‪ ...‬ﻣﻦ ﻻﲤﺮ ﺍﻟﻔﺎﺣﺸﺎﺕ ﺑﺒﺎﻟﻪ‬
‫ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﺄﻳﻴﺪ ﰲ ﺃﻋﻼﻣﻪ ‪ ...‬ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻗﻔﻲ ﺳﺮﺑﺎﻟﻪ‬
‫ﻣﺴﺘﻨﺼﺮ ﺑﺎﷲ ﺿﺎﻕ ﺯﻣﺎﻧﻪ ‪ ...‬ﻋﻦ ﺷﺒﻬﻪ ﻭﻧﻈﲑﻩ ﻭﻣﺜﺎﻟﻪ‬
‫ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﺳﻌﻰ ﰲ ﺗﺄﻣﲑﻩ ﻭﻛﺘﺐ ﻟﻪ ﺳﺠﻞ ﺍﻹﻣﺎﺭﺓ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺻﺪﻗﺔ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻓﻬ ٍﺪ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻓﻤﺪﺣﻪ‬
‫ﺍﻷﻣﲑ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺑﻘﺼﻴﺪ ٍﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﻗﺪ ﻛﺎﻥ ﺻﱪﻱ ﻋﻴﻞ ﰲ ﻃﻠﺐ ﺍﻟﻌﻼ ‪ ...‬ﺣﱴ ﺍﺳﺘﻨﺪﺕ ﺇﱃ ﺍﺑﻦ ﺇﲰﺎﻋﻴﻼ‬
‫ﻓﻈﻔﺮﺕ ﺑﺎﳋﻄﺮ ﺍﳉﻠﻴﻞ ﻭﱂ ﻳﺰﻝ ‪ ...‬ﳛﻮﻱ ﺍﳉﻠﻴﻞ ﻣﻦ ﺍﺳﺘﻌﺎﻥ ﺟﻠﻴﻼ‬
‫ﻟﻮﻻ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﱂ ﺃﺟﺪ ‪ ...‬ﺃﺑﺪﹰﺍ ﺇﱃ ﺍﻟﺸﺮﻑ ﺍﻟﻌﻠﻲ ﺳﺒﻴﻼ‬
‫ﺇﻥ ﻛﺎﻥ ﺭﻳﺐ ﺍﻟﺪﻫﺮ ﻗﺒﺢ ﻣﺎ ﻣﻀﻰ ‪ ...‬ﻋﻨﺪﻱ ﻓﻘﺪ ﺻﺎﺭ ﺍﻟﻘﺒﻴﺢ ﲨﻴﻼ‬
‫ﻭﺃﺟﻞ ﻣﺎ ﻓﻌﻞ ﺍﻟﺮﺟﺎﻝ ﺻﻼﻬﺗﻢ ‪ ...‬ﻟﻠﺮﺍﻏﺒﲔ ﺍﻟﻌﺰ ﻭﺍﻟﺘﺒﺠﻴﻼ‬
‫ﺍﻟﻴﻮﻡ ﺃﺩﺭﻛﺖ ﺍﻟﺬﻱ ﺃﻧﺎ ﻃﺎﻟﺐ ‪ ...‬ﻭﺍﻷﻣﺲ ﻛﺎﻥ ﻃﻼﺑﻪ ﺗﻌﻠﻴﻼ‬
‫ﺱ‪:‬‬
‫ﻭﻗﺎﻝ ﳝﺪﺡ ﺃﺳﺪ ﺍﻟﺪﻭﻟﺔ ﻋﻄﻴﺔ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻣﺮﺩﺍ ﹴ‬
‫ﺳﺮﻯ ﺍﻟﻄﻴﻒ ﻫﻨ ٍﺪ ﻭﺍﳌﻄﻲ ﺑﻨﺎ ﺗﺴﺮﻱ ‪ ...‬ﻓﺄﺧﻔﻰ ﺩﺟﻰ ﻟﻴ ﹴﻞ ﻭﺃﺑﺪﻯ ﺳﻨﺎ ﻓﺠﺮ‬
‫ﺧﻠﻴﻠﻲ ﻓﻜﺎﱐ ﻣﻦ ﺍﳍﻢ ﻭﺍﺭﻛﺒﺎ ‪ ...‬ﻓﺠﺎﺝ ﺍﻟﺒﻮﺍﺩﻱ ﺍﻟﻐﱪ ﰲ ﺍﻟﻨﻮﺏ ﺍﻟﻐﻤﺮ‬
‫ﻚ ﻣﻦ ﻋﺎﻣ ﹴﺮ ﻟﻮ ﲤﺜﻠﺖ ‪ ...‬ﻣﻨﺎﻗﺒﻪ ﺃﻏﻨﺖ ﻋﻦ ﺍﻷﳒﻢ ﺍﻟﺰﻫﺮ‬
‫ﺇﱃ ﻣﻠ ٍ‬
‫ﺕ ﺇﱃ ﺍﻟﺸﻜﺮ‬ ‫ﺇﺫﺍ ﳓﻦ ﺃﺛﻨﻴﻨﺎ ﻋﻠﻴﻪ ﺗﻠﻔﺘﺖ ‪ ...‬ﺇﻟﻴﻨﺎ ﺍﳌﻄﺎﻳﺎ ﻣﺼﻐﻴﺎ ٍ‬
‫ﱴ ﻭﻟﺪﺗﻪ ﺃﻣﻪ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‬
‫ﱀ ‪ ...‬ﻓ ً‬
‫ﻭﻓﻮﻕ ﺳﺮﻳﺮ ﺍﳌﻠﻚ ﻣﻦ ﺁﻝ ﺻﺎ ﹴ‬
‫ﱴ ﻭﺟﻬﻪ ﺃﻬﺑﻰ ﻣﻦ ﺍﻟﺒﺪﺭ ﻣﻨﻈﺮﹰﺍ ‪ ...‬ﻭﺃﺧﻼﻗﻪ ﺃﺷﻬﻰ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﳋﻤﺮ‬ ‫ﻓ ً‬
‫ﱀ ﺃﺷﻜﻮ ﺇﻟﻴﻚ ﻧﻮﺍﺋﺒﹰﺎ ‪ ...‬ﻋﺪﺗﲏ ﻛﻤﺎ ﻳﺸﻜﻮ ﺍﻟﻨﺒﺎﺕ ﺇﱃ ﺍﻟﻘﻄﺮ‬ ‫ﺃﺑﺎ ﺻﺎ ﹴ‬
‫ﻟﺘﻨﻈﺮ ﳓﻮﻱ ﻧﻈﺮ ﹰﺓ ﺇﻥ ﻧﻈﺮﻬﺗﺎ ‪ ...‬ﺇﱃ ﺍﻟﺼﺨﺮ ﻓﺠﺮﺕ ﺍﻟﻌﻴﻮﻥ ﻣﻦ ﺍﻟﺼﺨﺮ‬
‫ﻭﰲ ﺍﻟﺪﺍﺭ ﺧﻠﻔﻲ ﺻﺒﻴﺔ ﻗﺪ ﺗﺮﻛﺘﻬﻢ ‪ ...‬ﻳﻄﻠﻮﻥ ﺇﻃﻼﻝ ﺍﻟﻔﺮﺍﺥ ﻣﻦ ﺍﻟﻮﻛﺮ‬
‫ﺟﻨﻴﺖ ﻋﻠﻰ ﺭﻭﺣﻲ ﺑﺮﻭﺣﻲ ﺟﻨﺎﻳ ﹰﺔ ‪ ...‬ﻓﺄﺛﻘﻠﺖ ﻇﻬﺮﻱ ﺑﺎﻟﺬﻱ ﺧﻒ ﻣﻦ ﻇﻬﺮﻱ‬

‫ﻓﻬﺐ ﻫﺒ ﹰﺔ ﻳﺒﻘﻰ ﻋﻠﻴﻚ ﺛﻨﺎﺅﻫﺎ ‪ ...‬ﺑﻘﺎﺀ ﺍﻟﻨﺠﻮﻡ ﺍﻟﻄﺎﻟﻌﺎﺕ ﺍﻟﱵ ﺗﺴﺮﻱ‬

‫ﻗﺎﻝ ﺍﳌﲑ ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﻨﻘ ٍﺬ‪ :‬ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺇﻧﺸﺎﺩﻩ ﺃﺣﻀﺮ ﺍﻷﻣﲑ ﺃﺳﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﺃﺷﻬﺪ ﻋﻠﻰ‬
‫ﻧﻔﺴﻪ ﺑﺘﻤﻠﻴﻚ ﺍﻷﻣﲑ ﺃﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺃﰊ ﺣﺼﻴﻨﺔ ﺿﻴﻌ ﹰﺔ ﻣﻦ ﺿﻴﺎﻋﻪ ﳍﺎ ﺍﺭﺗﻔﺎﻕ ﻛﺒﲑ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﻓﺄﺣﺴﻦ ﺟﺎﺋﺰﺗﻪ‬
‫ﺱ ﺣﻠﺐ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻣﺪﺣﻪ‬ ‫ﻓﺄﺛﺮﻯ ﻭﲤﻮﻝ‪ ،‬ﻭﳌﺎ ﻣﻠﻚ ﳏﻤﻮﺩ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻣﺮﺩﺍ ﹴ‬
‫ﺑﻘﺼﻴﺪﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﻛﻔﻲ ﻣﻼﻣﻚ ﻓﺎﻟﺘﱪﻳﺢ ﻳﻜﻔﻴﲏ ‪ ...‬ﺃﻭ ﺟﺮﰊ ﺑﻌﺾ ﻣﺎ ﺃﻟﻘﻰ ﻭﻟﻮﻣﻴﲏ‬
‫ﺑﺮﻣﻞ ﻳﱪﻳﻦ ﺃﺻﺒﺘﻢ ﻓﻬﻞ ﻋﻠﻤﺖ ‪ ...‬ﺭﻣﺎﻝ ﻳﱪﻳﻦ ﺃﻥ ﺍﻟﺸﻮﻕ ﻳﱪﻳﲏ‬
 ‫ﺃﻫﻮﻯ ﺍﳊﺴﺎﻥ ﻭﺧﻮﻑ ﺍﷲ ﻳﺮﺩﻋﲏ ‪ ...‬ﻋﻦ ﺍﳍﻮﻯ ﻭﺍﻟﻌﻴﻮﻥ ﺍﻟﻨﺠﻞ ﺗﻐﻮﻳﲏ‬
‫ﻣﺎ ﺑﺎﻝ ﺃﲰﺎﺀ ﺗﻠﻮﻳﲏ ﻣﻮﺍﻋﺪﻫﺎ ‪ ...‬ﺃﻛﻞ ﺫﺍﺕ ﲨﺎ ﹴﻝ ﺫﺍﺕ ﺗﻠﻮﻳﻦ؟‬
‫ﻛﺎﻥ ﺍﻟﺸﺒﺎﺏ ﺇﱃ ﻫﻨ ٍﺪ ﻳﻘﺮﺑﲏ ‪ ...‬ﻭﺷﺎﺏ ﺭﺃﺳﻲ ﻓﺼﺎﺭ ﺍﻟﻴﻮﻡ ﻳﻘﺼﻴﲏ‬
‫ﻳﺎ ﻫﻨﺪ ﺇﻥ ﺳﻮﺍﺩ ﺍﻟﺮﺃﺱ ﻳﺼﻠﺢ ﻟﻠﺪ ‪ ...‬ﺩﻧﻴﺎ ﻭﺇﻥ ﺑﻴﺎﺽ ﺍﻟﺮﺃﺱ ﻟﻠﺪﻳﻦ‬
‫ﻟﺴﺖ ﺍﻣﺮﺀﹰﺍ ﻏﻴﺒﺔ ﺍﻷﺣﺮﺍﺭ ﻣﻦ ﺷﻴﻤﻲ ‪ ...‬ﻭﻻ ﺍﻟﻨﻤﻴﻤﺔ ﻣﻦ ﻃﺒﻌﻲ ﻭﻻ ﺩﻳﲏ‬
‫ﺩﻋﲏ ﻭﺣﻴﺪﹰﺍ ﺃﻋﺎﱐ ﺍﻟﻌﻴﺶ ﻣﻨﻔﺮﺩﹰﺍ ‪ ...‬ﻓﺒﻌﺾ ﻣﻌﺮﻓﱵ ﺑﺎﻟﻨﺎﺱ ﺗﻜﻔﻴﲏ‬
‫ﻣﺎ ﺿﺮﱐ ﻭﺩﻓﺎﻉ ﺍﷲ ﻳﻌﺼﻤﲏ ‪ ...‬ﻣﻦ ﺑﺎﺕ ﻳﻬﺪﻣﲏ ﻓﺎﷲ ﻳﺒﻨﻴﲏ‬
‫ﻭﻣﺎ ﺃﺑﺎﱄ ﻭﺻﺮﻑ ﺍﻟﺪﻫﺮ ﻳﺴﺨﻄﲏ ‪ ...‬ﻭﺳﻴﺐ ﻧﻌﻤﺎﻙ ﻳﺎ ﺍﺑﻦ ﺍﻟﺼﻴﺪ ﻳﺮﺿﻴﲏ‬
‫ﻼ ‪ ...‬ﻭﺳﺆﺩ ٍﺩ ﺑﺸﻌﺎﻉ ﺍﻟﺸﻤﺲ ﻣﻘﺮﻭﻥ‬
‫ﺃﺑﺎ ﺳﻼﻣﺔ ﻋﺶ ﻭﺍﺳﻠﻢ ﺣﻠﻴﻒ ﻋ ﹰ‬
‫ﺃﺷﻨﺎ ﻋﺪﺍﻛﻢ ﻭﺃﻫﻮﻯ ﺃﻥ ﺃﺩﻳﻦ ﻟﻜﻢ ‪ ...‬ﻓﻠﻠﻌﺪﻯ ﺩﻳﻨﻬﻢ ﻓﻴﻜﻢ ﻭﱄ ﺩﻳﲏ‬
‫ﻓﻠﻤﺎ ﺃﰎ ﺇﻧﺸﺎﺩﻫﺎ ﻗﺎﻝ ﻟﻪ ﲤﻦﱠ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﲤﲎ ﺃﻥ ﺃﻛﻮﻥ ﺃﻣﲑﺍﹰ‪ ،‬ﻓﺠﻌﻠﻪ ﺃﻣﲑﹰﺍ ﳚﻠﺲ ﻣﻊ ﺍﻷﻣﲑ‪ ،‬ﻭﳜﺎﻃﺐ ﺑﺎﻷﻣﲑ‬
‫ﻭﻗﺮﺑﻪ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﻹﻣﺎﺭﺓ ﻭﺟﻬﺖ ﺇﻟﻴﻪ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲬﺴﲔ ﻣﻦ ﺩﻳﻮﺍﻥ ﺍﳌﺴﺘﻨﺼﺮ ﲟﺼﺮ‪ ،‬ﻭﻻ ﻣﻨﺎﻓﺎﺓ ﺑﲔ‬
‫ﺍﻟﺮﻭﺍﻳﺘﲔ‪ ،‬ﺇﺫ ﳝﻮﻥ ﺗﻮﺟﻴﻪ ﺍﻹﻣﺎﺭﺓ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﻣﲑ ﳏﻤﻮﺩ ﺑﻦ ﻧﺼ ﹴﺮ ﺗﺎﻟﻴﹰﺎ ﻟﺘﻮﺟﻴﻬﻬﺎ ﺇﻟﻴﻪ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﺴﺘﻨﺼﺮ‬
‫ﻭﻣﺆﻛﺪﹰﺍ ﻣﺆﻳﺪﹰﺍ ﻟﻪ‪ ،‬ﻭﻭﻫﺒﻪ ﺻﺎﺣﺐ ﺣﻠﺐ ﳏﻤﻮﺩ ﺃﻳﻀﹰﺎ ﻣﻜﺎﻧﹰﺎ ﲝﻠﺐ ﲡﺎﻩ ﲪﺎﻡ ﺍﻟﻮﺍﺳﺎﱐ ﻓﺠﻌﻠﻪ ﺩﺍﺭﹰﺍ ﻭﺯﺧﺮﻓﻬﺎ‪،‬‬
‫ﻓﻠﻤﺎ ﰎ ﺑﻨﺎﺅﻫﺎ ﻧﻘﺶ ﻋﻠﻰ ﺩﺍﺋﺮﺓ ﺍﻟﺬﺭﺍﺑﺰﻳﻦ ﻓﻴﻬﺎ‪:‬‬
‫ﺩﺍﺭ ﺑﻨﻴﻨﺎﻫﺎ ﻭﻋﺸﻨﺎ ﻬﺑﺎ ‪ ...‬ﰲ ﺩﻋ ٍﺔ ﻣﻦ ﺁﻝ ﻣﺮﺩﺍﺱ‬
‫ﻗﻮﻡ ﳏﻮﺍ ﺑﺆﺳﻲ ﻭﱂ ﻳﺘﺮﻛﻮﺍ ‪ ...‬ﻋﻠﻲ ﰲ ﺍﻷﻳﺎﻡ ﻣﻦ ﺑﺎﺱ‬
‫ﻗﻞ ﻟﺒﲏ ﺍﻟﺪﻧﻴﺎ ﺃﻻ ﻫﻜﺬﺍ ‪ ...‬ﻓﻠﻴﺤﺴﻦ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻨﺎﺱ‬
‫ﻭﳌﺎ ﺗﻜﺎﻣﻞ ﺍﻟﺒﻨﺎﺀ ﻋﻤﻞ ﺩﻋﻮﹰﺓ ﺣﻀﺮﻫﺎ ﺍﻷﻣﲑ ﳏﻤﻮﺩ ﺑﻦ ﻧﺼﺮﹴ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻯ ﺣﺴﻦ ﺍﻟﺪﺍﺭ ﻭﻗﺮﺃ ﺍﻷﺑﻴﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ‬
‫ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻔﺘﺢ ﻛﻢ ﺻﺮﻓﺖ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﻟﺪﺍﺭ؟ ﻗﺎﻝ‪ :‬ﻳﺎ ﻣﻮﻻﻱ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺗﻮﱃ ﻋﻤﺎﺭﻬﺗﺎ‪ .‬ﻭﻻ ﺃﺩﺭﻱ ﻛﻢ‬
‫ﺲ‬
‫ﺏ ﺃﻃﻠ ﹴ‬‫ﺻﺮﻑ ﻋﻠﻴﻬﺎ؟ ﻓﺴﺄﻝ ﺍﳌﻌﻤﺎﺭ ﻓﻘﺎﻝ‪ :‬ﻏﺮﻡ ﻋﻠﻴﻬﺎ ﺃﻟﻔﺎ ﺩﻳﻨﺎ ﹴﺭ ﻣﺼﺮﻳﺔٍ‪ ،‬ﻓﺄﻣﺮ ﺑﺈﺣﻀﺎﺭ ﺃﻟﻔﻲ ﺩﻳﻨﺎ ﹴﺭ ﻭﺛﻮ ﹴ‬
‫ﺐ ﻓﺴﻠﻤﻬﺎ ﺇﱃ ﺍﺑﻦ ﺃﰊ ﺣﺼﻴﻨﺔ ﻭﻗﺎﻝ ﻟﻪ‪:‬‬
‫ﺐ ﻭﺳﺮﻓﺴﺎ ﹴﺭ ﺫﻫ ﹴ‬
‫ﻕ ﻣﺬﻫ ﹴ‬‫ﻭﻋﻤﺎﻣ ٍﺔ ﻣﺬﻫﺒ ٍﺔ ﻭﺣﺼﺎ ٍﻥ ﺑﻄﻮ ﹴ‬
‫ﻗﻞ ﻟﺒﲏ ﺍﻟﺪﻧﻴﺎ ﺃﻻ ﻫﻜﺬﺍ ‪ ...‬ﻓﻠﻴﺤﺴﻦ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻨﺎﺱ‬
‫ﻱ ﻓﺄﻋﻄﻰ‬
‫ﻭﺣﻀﺮ ﺑﻌﺪ ﺃﻳﺎ ﹴﻡ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﳌﻌﺮﺓ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﺰﻗﻮﻡ ﻣﻦ ﺭﻋﺎﻉ ﺍﻟﻨﺎﺱ ﻭﺃﺳﺎﻓﻠﻬﻢ‪ ،‬ﻓﻄﻠﺐ ﺭﺯﻕ ﺟﻨﺪ ﹴ‬
‫ﺫﻟﻚ ﻭﺟﻌﻞ ﻣﻦ ﺃﺟﻨﺎﺩ ﺍﳌﻌﺮﺓ‪ ،‬ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﳏﻤ ٍﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺰﻭﻳﺪﺓ ﺍﳌﻌﺮﻱ ﰲ ﺫﻟﻚ‪:‬‬
‫ﺃﻫﻞ ﺍﳌﻌﺮﺓ ﲢﺖ ﺃﻗﺒﺢ ﺧﻄ ٍﺔ ‪ ...‬ﻭﻬﺑﻢ ﺃﻧﺎﺥ ﺍﳋﻄﺐ ﻭﻫﻮ ﺟﺴﻴﻢ‬
‫ﱂ ﻳﻜﻔﻬﻢ ﺗﺄﻣﲑ ﺍﺑﻦ ﺣﺼﻴﻨ ٍﺔ ‪ ...‬ﺣﱴ ﲡﻨﺪ ﺑﻌﺪﻩ ﺍﻟﺰﻗﻮﻡ‬
‫ﻳﺎ ﻗﻮﻡ ﻗﺪ ﺳﺌﻤﺖ ﻟﺬﺍﻙ ﻧﻔﻮﺳﻨﺎ ‪ ...‬ﻳﺎ ﻗﻮﻡ ﺃﻳﻦ ﺍﻟﺘﺮﻙ ﺃﻳﻦ ﺍﻟﺮﻭﻡ؟‬
‫ﻓﺸﺎﻋﺖ ﺍﻷﺑﻴﺎﺕ ﻭﲰﻌﻬﺎ ﺍﻷﻣﲑ ﺃﺑﻮ ﺍﻟﻔﺘﺢ‪ ،‬ﻓﺬﻫﺐ ﺇﱃ ﺑﻴﺖ ﺍﺑﻦ ﺍﻟﺰﻭﻳﺪﺓ ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﻗﺎﻝ ﻟﻪ ﺍﺑﻦ ﺍﻟﺰﻭﻳﺪﺓ‪:‬‬
‫ﺍﻵﻥ ﻭﺍﷲ ﻛﺎﻥ ﻋﻨﺪﻱ ﺍﻟﺰﻗﻮﻡ ﻭﻗﺎﻝ ﱄ‪ :‬ﻭﺍﷲ ﻣﺎ ﰊ ﻣﻦ ﺍﳍﺠﻮ ﻣﺎ ﰊ ﻣﻦ ﺃﻧﻚ ﻗﺮﻧﺘﲏ ﺑﺎﺑﻦ ﺃﰊ ﺣﺼﻴﻨﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬
‫ﺍﺑﻦ ﺣﺼﻴﻨﺔ‪ :‬ﻗﺒﺤﻚ ﺍﷲ ﻭﻫﺬﺍ ﻭﻫﺬﺍ ﻫﺠﻮ ﺛﺎ ٍﻥ ﻭﻗﺎﻝ ﳝﺪﺡ ﻗﺮﻳﺶ ﺑﻦ ﺑﺪﺭﺍﻥ ﺑﻦ ﺍﳌﻘﻠﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﺻﺎﺣﺐ‬
 ‫ﻧﺼﻴﺒﲔ‪:‬‬
‫ﺃﺑﺖ ﻋﱪﺍﺗﻪ ﺇﻻ ﺍﻬﻧﻤﺎ ﹰﻻ ‪ ...‬ﻋﺸﻴﺔ ﺃﺯﻣﻊ ﺍﳊﻲ ﺍﺭﲢﺎﻻ‬
‫ﻱ ‪ ...‬ﺗﺮﻗﺮﻕ ﻣﺎﺀ ﻋﻴﻨﻚ ﰒ ﺳﺎﻻ‬
‫ﺃﺟﺪﻙ ﻛﻠﻤﺎ ﳘﻮﺍ ﺑﻨﺄ ﹴ‬
‫ﺗﻘﺎﺿﻴﻨﺎ ﻣﻮﺍﻋﺪ ﺃﻡ ﻋﻤﺮ ﹴﻭ ‪ ...‬ﻓﻀﻨﺖ ﺃﻥ ﺗﻨﻴﻞ ﻭﺃﻥ ﺗﻨﺎﻻ‬
‫ﻭﺳﺎﺭ ﺧﻴﺎﳍﺎ ﺍﻟﺴﺎﺭﻱ ﺇﻟﻴﻨﺎ ‪ ...‬ﻓﻠﻮ ﻋﻠﻤﺖ ﻟﻌﺎﻗﺒﺖ ﺍﳋﻴﺎﻻ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺇﺫﺍ ﺑﻠﻐﺖ ﺭﻛﺎﺋﺒﻨﺎ ﻗﺮﻳﺸﹰﺎ ‪ ...‬ﻓﻘﺪ ﺑﻠﻐﺖ ﺑﻨﺎ ﺍﳌﺎﺀ ﺍﻟﺰﻻﻻ‬

‫ﱴ ﻟﻮ ﻣﺪ ﳓﻮ ﺍﳉﻮ ﺑﺎﻋﹰﺎ ‪ ...‬ﻭﻫﻢ ﺑﺄﻥ ﻳﻨﺎﻝ ﺍﻟﺸﻬﺐ ﻧﺎﻻ‬ ‫ﻓ ً‬

‫ﺇﺫﺍ ﺍﻧﺘﺴﺐ ﺍﺑﻦ ﺑﺪﺭﺍ ٍﻥ ﻭﺟﺪﻧﺎ ‪ ...‬ﻣﻨﺎﺳﺒﻪ ﺍﳌﻠﻴﺔ ﻻ ﺗﻌﺎﱃ‬
‫ﺗﺘﻴﻪ ﻬﺑﺎ ﺇﺫﺍ ﺫﻛﺮﺕ ﻣﻌﺪ ‪ ...‬ﻭﺗﻜﺴﺐ ﻛﻞ ﻗﻴﺴ ﹴﻲ ﲨﺎﻻ‬
‫ﺐ ‪ ...‬ﳛﺒﻜﻢ ﺍﻋﺘﻘﺎﺩﹸﺍ ﻻ ﺍﻧﺘﺤﺎﻻ‬‫ﺃﻳﺎ ﻋﻠﻦ ﺍﳍﺪﻯ ﳒﻮﻯ ﳏ ﹴ‬
‫ﻣﻨﻨﺖ ﻓﻠﻢ ﲡﺸﻤﲏ ﻋﻨﺎ ًﺀ ‪ ...‬ﻭﺟﺪﺕ ﻓﻠﻢ ﺗﻜﻠﻔﲏ ﺳﺆﺍﻻ‬
‫ﺇﺫﺍ ﻋﺪﻡ ﺍﻟﺰﻣﺎﻥ ﻣﺴﻴﺒﻴﹰﺎ ‪ ...‬ﺃﺗﺎﺡ ﺍﷲ ﻟﻠﺪﻧﻴﺎ ﻭﺑﺎﻻ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ ﺍﻛﺘﻔﻴﻨﺎ ﻣﻨﻬﺎ ﲟﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﺙ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪:‬‬
‫ﻭﻗﺎﻝ ﻳﺮﺛﻲ ﺯﻋﻴﻢ ﺍﻟﺪﻭﻟﺔ ﺃﺑﺎ ﻛﺎﻣ ﹴﻞ ﺑﺮﻛﺔ ﺑﻦ ﺍﳌﻘﻠﺪ ﺑﻦ ﺍﳌﺴﻴﺐ‪ .‬ﻭﺗﻮﰲ ﺑﺘﻜﺮﻳﺖ ﺳﻨﺔ ﺛﻼ ٍ‬
‫ﻣﻦ ﻋﻈﻴﻢ ﺍﻟﺒﻼﺀ ﻣﻮﺕ ﺍﻟﻌﻈﻴﻢ ‪ ...‬ﻟﻴﺘﲏ ﻣﺖ ﻗﺒﻞ ﻣﻮﺕ ﺍﻟﺰﻋﻴﻢ‬
‫ﻳﺎ ﺟﻔﻮﱐ ﺳﺤﻲ ﺩﻣﹰﺎ ﺃﻭ ﻓﺤﻤﻲ ‪ ...‬ﺻﺤﻦ ﺧﺪﻱ ﺑﻌﱪٍﺓ ﻛﺎﳊﻤﻴﻢ‬
‫ﻕ ﻣﻦ ﺍﳌﻠﻮﻙ ﻛﺮ ﹴﱘ ‪ ...‬ﻣﺎ ﺯﻣﺎﻥ ﺃﻭﺩﻯ ﺑﻪ ﺑﻜﺮﱘ‬
‫ﺑﻌﺪ ﺧﺮ ﹴ‬
‫ﺟﻌﻔﺮﻱ ﺍﻟﻨﺼﺎﺏ ﻣﻦ ﺻﻔﻮﺓ ﺍﻟﺼﻒ ‪ ...‬ﻭﺓ ﰲ ﺍﻟﻔﺨﺮ ﻭﺍﻟﺼﻤﻴﻢ ﺍﻟﺼﻤﻴﻢ‬
‫ﻳﺎ ﺃﺑﺎ ﻛﺎﻣ ﹴﻞ ﺑﺮﻏﻤﻲ ﺃﻥ ﻳﺸﻘﻲ ‪ ...‬ﻙ ﺳﻜﲎ ﺍﻟﺘﺮﺍﺏ ﺑﻌﺪ ﺍﻟﻨﻌﻴﻢ‬
‫ﺃﻭ ﺗﺒﻴﺖ ﺍﻟﻘﺼﻮﺭ ﺧﺎﻟﻴ ﹰﺔ ﻣﻦ ‪ ...‬ﻙ ﻭﻣﻦ ﻭﺟﻬﻚ ﺍﻟﻮﺿﻲﺀ ﺍﻟﻮﺳﻴﻢ‬
‫ﻭﺍﻧﻘﺮﺍﺽ ﺍﻟﻜﺮﺍﻡ ﻣﻦ ﺷﻴﻢ ﺍﻟﺪﻩ ‪ ...‬ﺭ ﻭﻣﻦ ﻋﺎﺩﺓ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻠﺌﻴﻢ‬
‫ﻗﺪ ﺑﻜﺖ ﺣﺴﺮﹰﺓ ﻋﻠﻴﻪ ﺍﳌﺬﺍﻛﻲ ‪ ...‬ﻭﺷﻜﺖ ﻓﻘﺪﻩ ﺑﻨﺎﺕ ﺍﻟﺮﺳﻴﻢ‬
‫ﻭﻫﻲ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻗﺎﻝ ﻳﺮﺛﻲ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ‪:‬‬
‫ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺃﰊ ﺍﻟﻌﻼﺀ ﻣﻀﻴﻊ ‪ ...‬ﻭﺍﻷﺭﺽ ﺧﺎﻟﻴﺔ ﺍﳉﻮﺍﻧﺐ ﺑﻠﻘﻊ‬
‫ﺃﻭﺩﻯ ﻭﻗﺪ ﻣﻸ ﺍﻟﺒﻼﺩ ﻏﺮﺍﺋﺒﹰﺎ ‪ ...‬ﺗﺴﺮﻱ ﻛﻤﺎ ﺗﺴﺮﻱ ﺍﻟﻨﺠﻮﻡ ﺍﻟﻄﻠﻊ‬
‫ﻣﺎ ﻛﻨﺖ ﺃﻋﻠﻢ ﻭﻫﻮ ﻳﻮﺩﻉ ﰲ ﺍﻟﺜﺮﻯ ‪ ...‬ﺃﻥ ﺍﻟﺜﺮﻯ ﻓﻴﻪ ﺍﻟﻜﻮﺍﻛﺐ ﺗﻮﺩﻉ‬
‫ﺟﺒﻞ ﻇﻨﻨﺖ ﻭﻗﺪ ﺗﺰﻋﺰﻉ ﺭﻛﻨﻪ ‪ ...‬ﺃﻥ ﺍﳉﺒﺎﻝ ﺍﻟﺮﺍﺳﻴﺎﺕ ﺗﺰﻋﺰ‬
‫ﻭﻋﺠﺒﺖ ﺃﻥ ﺗﺴﻊ ﺍﳌﻌﺮﺓ ﻗﱪﻩ ‪ ...‬ﻭﻳﻀﻴﻖ ﺑﻄﻦ ﺍﻷﺭﺽ ﻋﻨﻪ ﺍﻷﻭﺳﻊ‬
‫ﻟﻮ ﻓﺎﺿﺖ ﺍﳌﻬﺠﺎﺕ ﻳﻮﻡ ﻭﻓﺎﺗﻪ ‪ ...‬ﻣﺎ ﺍﺳﺘﻜﺜﺮﺕ ﻓﻴﻪ ﻓﻜﻴﻒ ﺍﻷﺩﻣﻊ؟‬
 ‫ﺗﺘﺼﺮﻡ ﺍﻟﺪﻧﻴﺎ ﻭﻳﺄﰐ ﺑﻌﺪﻩ ‪ ...‬ﺃﻣﻢ ﻭﺃﻧﺖ ﲟﺜﻠﻪ ﻻ ﺗﺴﻤﻊ‬
‫ﻻ ﲡﻤﻊ ﺍﳌﺎﻝ ﺍﻟﻌﺘﻴﺪ ﻭﺟﺪ ﺑﻪ ‪ ...‬ﻣﻦ ﻗﺒﻞ ﺗﺮﻛﻚ ﻛﻞ ﺷﻲ ٍﺀ ﲡﻤﻊ‬
‫ﻭﺇﻥ ﺍﺳﺘﻄﻌﺖ ﻓﺴﺮ ﺑﺴﲑﺓ ﺃﲪ ٍﺪ ‪ ...‬ﺗﺄﻣﻦ ﺧﺪﻳﻌﺔ ﻣﻦ ﻳﻀﺮ ﻭﳜﺪﻉ‬
‫ﺭﻓﺾ ﺍﳊﻴﺎﺓ ﻭﻣﺎﺕ ﻗﺒﻞ ﳑﺎﺗﻪ ‪ ...‬ﻣﺘﻄﻮﻋﹰﺎ ﺑﺄﺑﺰ ﻣﺎ ﻳﺘﻄﻮﻉ‬
‫ﻋﲔ ﺗﺴﻬﺪ ﻟﻠﻌﻔﺎﻓﻮﻟﻠﺘﻘﻰ ‪ ...‬ﺃﺑﺪﹰﺍ ﻭﻗﻠﺐ ﻟﻠﻤﻬﻴﻤﻦ ﳜﺸﻊ‬
‫ﺷﻴﻢ ﲡﻤﻠﻪ ﻓﻬﻦ ﺠﻤﻟﺪﻩ ‪ ...‬ﺗﺎﺝ ﻭﻟﻜﻦ ﺑﺎﻟﺜﻨﺎﺀ ﻳﺮﺻﻊ‬
‫ﺟﺎﺩﺕ ﺛﺮﺍﻙ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﻏﻤﺎﻣﺔ ‪ ...‬ﻛﻨﺪﻯ ﻳﺪﻳﻚ ﻭﻣﺰﻧﺔ ﻻ ﺗﻘﻠﻊ‬
‫ﻣﺎ ﺿﻴﻊ ﺍﻟﺒﺎﻛﻲ ﻋﻠﻴﻚ ﺩﻣﻮﻋﻪ ‪ ...‬ﺇﻥ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﺳﻮﺍﻙ ﻣﻀﻴﻊ‬
‫ﻗﺼﺪﺗﻚ ﻃﻼﺏ ﺍﻟﻌﻠﻮﻡ ﻭﻻ ﺃﺭﻯ ‪ ...‬ﻟﻠﻌﻠﻢ ﺑﺎﺑﹰﺎ ﺑﻌﺪ ﺑﺎﺑﻚ ﻳﻘﺮﻉ‬
‫ﻣﺎﺕ ﺍﻟﻨﻬﻰ ﻭﺗﻌﻄﻠﺖ ﺃﺳﺒﺎﺑﻪ ‪ ...‬ﻭﻗﻀﻰ ﺍﻟﻌﻼ ﻭﺍﻟﻌﻠﻢ ﺑﻌﺪﻙ ﺃﲨﻊ‬
‫ﻭﻗﺎﻝ ﻳﺮﺛﻲ ﺃﺑﺎ ﻳﻌﻠﻰ ﲪﺰﺓ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﳊﺴﻴﲏ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻭﻛﺎﻥ ﻳﻮﻡ ﻭﻓﺎﺗﻪ ﺑﺪﻣﺸﻖ‪:‬‬
‫ﻫﻮﻯ ﺍﻟﺸﺮﻑ ﺍﻟﻌﺎﱄ ﲟﻮﺕ ﺃﰊ ﻳﻌﻠﻰ ‪ ...‬ﻭﻻ ﻏﺮﻭ ﺃﻥ ﺟﻠﺖ ﺭﺯﻳﺔ ﻣﻦ ﺟﻠﻰ‬
‫ﺳﻴﺼﻠﻰ ﺑﻨﺎﺭ ﺍﳊﺰﻥ ﻣﻦ ﻛﺎﻥ ﺁﻣﻨﹰﺎ ‪ ...‬ﺑﻪ ﺃﻧﻪ ﰲ ﺍﳊﺸﺮ ﺑﺎﻟﻨﺎﺭ ﻻ ﻳﺼﻠﻰ‬
‫ﲢﻠﺖ ﺑﻪ ﺍﻟﺪﻧﻴﺎ ﻓﺤﻞ ﺑﻪ ﺍﻟﺮﺩﻯ ‪ ...‬ﻓﻌﻄﻠﻬﺎ ﻣﻦ ﺫﻟﻚ ﺍﳊﻠﻲ ﻣﻦ ﺣﻠﻰ‬
‫ﻓﻘﺪﻧﺎﻩ ﻓﻘﺪ ﺍﻟﻐﻴﺚ ﺃﻗﻠﻊ ﻭﺑﻠﻪ ‪ ...‬ﻋﻦ ﺍﻷﺭﺽ ﳌﺎ ﺃﻧﻔﺪﺕ ﺫﻟﻚ ﺍﻟﻮﺑﻼ‬
‫ﻟﻘﺪ ﻓﻞ ﻣﻨﻪ ﺍﻟﺪﻫﺮ ﺣﺪ ﻣﻬﻨ ٍﺪ ‪ ...‬ﺗﺮﻛﻨﺎ ﺑﻪ ﻛﻞ ﺣ ٍﺪ ﻟﻪ ﻓﻼ‬
‫ﻓﻠﺴﺖ ﺃﺑﺎﱄ ﺑﻌﺪﻩ ﺃﻱ ﻋﺎﺑ ﹴﺮ ‪ ...‬ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻣﻠﻰ ﺍﷲ ﻣﺪﺗﻪ ﺃﻡ ﻻ‬
‫ﺗﻘﻞ ﺩﻣﻮﻋﻲ ﻭﺍﳍﻤﻮﻡ ﻛﺜﲑﺓ ‪ ...‬ﻛﺬﺍﻙ ﺩﺧﺎﻥ ﺍﻟﻨﺎﺭ ﺇﻥ ﻛﺜﺮﺕ ﻗﻼ‬
‫ﻭﺁﻧﻒ ﺃﻥ ﺃﺑﻜﻲ ﻋﻠﻴﻚ ﺑﻌﱪ ٍﺓ ‪ ...‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻏﺮﺑﹰﺎ ﻣﻦ ﺍﻟﺪﻣﻊ ﺃﻭ ﺳﺠﻼ‬
‫ﻭﻗﺎﻝ ﻳﺮﺛﻲ ﻣﻌﺘﻤﺪ ﺍﻟﺪﻭﻟﺔ ﻗﺮﻭﺍﺵ ﺑﻦ ﺍﳌﻘﻠﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﺍﻟﻌﻘﻴﻠﻲ ﺻﺎﺣﺐ ﺍﳌﻮﺻﻞ‪ ،‬ﺗﻮﰱ ﻣﺴﺠﻮﻧﹰﺎ ﺑﻘﻠﻌﺔ‬
‫ﺐ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﺩﻓﻦ ﺑﺘﻞ ﺗﻮﺑﺔ ﻣﻦ‬
‫ﺍﳉﺮﺍﺣﻴﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻗﺘﻠﻪ ﺍﺑﻦ ﺃﺧﻴﻪ ﻗﺮﻳﺶ ﰲ ﻣﺴﺘﻬﻞ ﺭﺟ ﹴ‬
‫ﻣﺪﻳﻨﺔ ﻧﻴﻨﻮﻯ‪:‬‬

‫ﺵ ﻳﺬﻭﻕ ﺍﻟﺮﺩﻯ ‪ ...‬ﻳﺎ ﺻﺎﺡ ﻣﺎ ﺃﻭﻗﺢ ﻭﺟﻪ ﺍﳊﻤﺎﻡ‬

‫ﺃﻣﺜﻞ ﻗﺮﻭﺍ ﹴ‬
‫ﺣﺎﺷﺎ ﻟﺬﺍﻙ ﺍﻟﻮﺟﻪ ﺃﻥ ﻳﻌﺮﻑ ﺍﻝ ‪ ...‬ﺑﺆﺱ ﻭﺃﻥ ﳛﺜﻰ ﻋﻠﻴﻪ ﺍﻟﺮﻏﺎﻡ‬
‫ﻭﻟﻠﺠﺒﲔ ﺍﻟﺼﻠﺖ ﺃﻥ ﻳﺴﻠﺐ ﺍﻝ ‪ ...‬ﻬﺑﺠﺔ ﺃﻭ ﻳﻌﺪﻡ ﺣﺴﻦ ﺍﻟﻮﺳﺎﻡ‬
‫ﻳﺎ ﺃﺳﻒ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺎﺟ ٍﺪ ‪ ...‬ﻣﺎﺕ ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ ﻣﺎﺕ ﺍﻟﻜﺮﺍﻡ‬
‫ﻏﲑ ﺑﻌﻴ ٍﺪ ﻳﺎ ﺑﻌﻴﺪ ﺍﻟﻨﺪﻯ ‪ ...‬ﻭﻻ ﺫﻣﻴﻢ ﻳﺎ ﻭﰲ ﺍﻟﺬﻣﺎﻡ‬
‫ﺯﻟﺖ ﻓﻼ ﺍﻟﻘﺼﺮ ﻬﺑﻲ ﻭﻻ ‪ ...‬ﺑﺎﺑﻚ ﻣﻌﻤﻮﺭ ﻛﺜﲑ ﺍﻟﺰﺣﺎﻡ‬
‫ﻭﻻ ﺍﳋﻴﺎﻡ ﺍﻟﺒﻴﺾ ﻣﻨﺼﻮﺑﺔ ‪ ...‬ﺑﻮﺭﻛﺖ ﻳﺎ ﻧﺎﺻﺐ ﺗﻠﻚ ﺍﳋﻴﺎﻡ‬
‫ﻗﺒﺤﹰﺎ ﻟﺪﻧﻴﺎ ﺣﻄﻤﺖ ﺃﻫﻠﻬﺎ ‪ ...‬ﻭﺁﺧﺬﻬﺗﻢ ﺑﺎﻛﺘﺴﺎﺏ ﺍﳊﻄﺎﻡ‬
 ‫ﺗﺄﺧﺬ ﻣﺎ ﺗﻌﻄﻲ ﻓﻤﺎ ﺑﺎﻟﻨﺎ ‪ ...‬ﻧﻜﺜﺮ ﻓﻴﻤﺎ ﻻ ﻳﺪﻭﻡ ﺍﳋﺼﺎﻡ‬
‫ﺵ ﺳﻘﻴﺖ ﺍﻟﻴﺎ ‪ ...‬ﻭﻻ ﺗﻌﺪﺗﻚ ﻏﻮﺍﺩﻱ ﺍﻟﻐﻤﺎﻡ‬ ‫ﻳﺎ ﻗﱪ ﻗﺮﻭﺍ ﹴ‬
‫ﻗﻀﻰ ﻭﱂ ﺃﻗﺾ ﻋﻠﻰ ﺇﺛﺮﻩ ‪ ...‬ﺇﱐ ﳌﻦ ﺗﺮﻙ ﺍﻟﻮﻓﺎ ﺫﻭ ﺍﺣﺘﺸﺎﻡ‬
‫ﺃﻧﻈﻢ ﺷﻌﺮﹰﺍ ﻭﺍﳉﻮﻯ ﺷﺎﻏﻠﻲ ‪ ...‬ﻳﺎ ﻋﺠﺒﹰﺎ ﻛﻴﻖ ﺍﺳﺘﻘﺎﻡ ﺍﻟﻜﻼﻡ‬
‫ﻭﳌﺎ ﻭﺻﻞ ﺃﺭﻣﺎﻧﻮﺱ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ﺇﱃ ﺣﻠﺐ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻌﻪ ﻣﻠﻚ ﺍﻟﺮﻭﺱ ﻭﻣﻠﻚ ﺍﻟﺒﻠﻐﺎﺭ‬
‫ﱀ ﺻﺎﺣﺐ‬ ‫ﻭﺍﻷﳌﺎﻥ ﻭ ﺍﻟﺒﻠﺠﻴﻜﻮﺍﳋﺰﺭ ﻭﺍﻷﺭﻣﻦ ﰲ ﺳﺘﻤﺎﺋﺔ ﺃﻟﻔﺲ ﻣﻦ ﺍﻟﻔﺮﻧﺞ‪ ،‬ﻗﺎﺗﻠﻬﻢ ﺷﺒﻞ ﺍﻟﺪﻭﻟﺔ ﻧﺼﺮﺑﻦ ﺻﺎ ﹴ‬
‫ﺣﻠﺐ‪ .‬ﻓﻬﺰﻣﻬﻢ ﻭﺗﺒﻌﻬﻢ ﺇﱃ ﻋﺰﺍ ﹴﺯ ﻭﺃﺳﺮ ﲨﺎﻋ ﹰﺔ ﻣﻦ ﺃﻭﻻﺩ ﻣﻠﻮﻛﻬﻢ‪ ،‬ﻭﻏﻨﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻨﻬﻢ ﻏﻨﺎﺋﻢ ﻋﻈﻴﻤﺔﹰ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﺑﻦ ﺃﰊ ﺣﺼﻴﻨﺔ ﰲ ﺫﻟﻚ ﻭﺃﻧﺸﺪﻫﺎ ﺷﺒﻞ ﺍﻟﺪﻭﻟﺔ ﺑﻈﺎﻫﺮ ﻗﻨﺴﺮﻳﻦ‪:‬‬
‫ﺩﻳﺎﺭ ﺍﳊﻲ ﻣﻘﻔﺮﺓ ﻳﺒﺎﺏ ‪ ...‬ﻛﺄﻥ ﺭﺳﻮﻡ ﺩﻣﻨﺘﻬﺎ ﻛﺘﺎﺏ‬
‫ﻧﺄﺕ ﻋﻨﻬﺎ ﺍﻟﺮﺑﺎﺏ ﻭﺑﺎﺕ ﻳﻬﻤﻲ ‪ ...‬ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺳﺎﻛﻨﻬﺎ ﺍﻟﺮﺑﺎﺏ‬
‫ﺗﻌﺎﺗﺒﲏ ﺃﻣﺎﻣﺔ ﰲ ﺍﻟﺘﺼﺎﰊ ‪ ...‬ﻭﻛﻴﻒ ﺑﻪ ﻭﻗﺪ ﻓﺎﺕ ﺍﻟﺸﺒﺎﺏ؟‬
‫ﻧﻀﺎ ﻣﲏ ﺍﻟﺼﺒﺎ ﻭﻧﻀﻮﺕ ﻣﻨﻪ ‪ ...‬ﻛﻤﺎ ﻳﻨﻀﻮ ﻣﻦ ﺍﻟﻜﻒ ﺍﳋﻀﺎﺏ‬
‫ﺯﻣﻨﻬﺎ‪:‬‬
‫ﱴ ﻛﻨﺼ ﹴﺮ ‪ ...‬ﺇﺫﺍ ﺣﻠﺖ ﲟﻐﻨﺎﻩ ﺍﻟﺮﻛﺎﺏ‬
‫ﺇﱃ ﻧﺼ ﹴﺮ ﻭﺃﻱ ﻓ ً‬
‫ﺃﻣﻨﺘﻬﻚ ﺍﻟﻔﺮﻧﺞ ﻏﺪﺍﺓ ﻇﻠﺖ ‪ ...‬ﺣﻄﺎﻣﹰﺎ ﻓﻴﻬﻢ ﺍﻟﺴﻤﺮ ﺍﻟﺼﻼﺏ؟‬
‫ﺟﻨﻮﺩﻙ ﻻ ﳛﻴﻂ ﻬﺑﻦ ﻭﺻﻒ ‪ ...‬ﻭﺟﻮﺩﻙ ﻻ ﳛﺼﻠﻪ ﺣﺴﺎﺏ‬
‫ﻭﺫﻛﺮﻙ ﻛﻠﻪ ﺫﻛﺮ ﲨﻴﻞ ‪ ...‬ﻭﻓﻌﻠﻚ ﻛﻠﻪ ﻓﻌﻞ ﻋﺠﺎﺏ‬
‫ﻭﺃﺭﻣﺎﻧﻮﺱ ﻛﺎﻥ ﺃﺷﺪ ﺑﺄﺳﹰﺎ ‪ ...‬ﻭﺣﻞ ﺑﻪ ﻋﻠﻰ ﻳﺪﻙ ﺍﻟﻌﺬﺍﺏ‬
‫ﺃﺗﺎﻙ ﳚﺮ ﲝﺮﹰﺍ ﻣﻦ ﺣﺪﻳ ٍﺪ ‪ ...‬ﻟﻪ ﰲ ﻛﻞ ﻧﺎﺣﻴ ٍﺔ ﻋﺘﺎﺏ‬
‫ﺽ ‪ ...‬ﺗﺰﻟﺰﻟﺖ ﺍﻷﺑﺎﻃﺢ ﻭﺍﳍﻀﺎﺏ‬ ‫ﺇﺫﺍ ﺳﺎﺭﺕ ﻛﺘﺎﺋﺒﻪ ﺑﺄﺭ ﹴ‬
‫ﻓﻌﺎﺩ ﻭﻗﺪ ﺳﻠﺒﺖ ﺍﳌﻠﻚ ﻋﻨﻪ ‪ ...‬ﻛﻤﺎ ﺳﻠﺒﺖ ﻋﻦ ﺍﳌﻴﺖ ﺍﻟﺜﻴﺎﺏ‬
‫ﲑ ﳎﻲﺀ ‪ ...‬ﻭﻻ ﺃﻗﺼﺎﻩ ﻋﻦ ﺷ ﹴﺮ ﺫﻫﺎﺏ‬ ‫ﻓﻤﺎ ﺃﺩﻧﺎﻩ ﻣﻦ ﺧ ﹴ‬
‫ﻓﻼ ﺗﺴﻤﻊ ﻟﻄﻨﻄﻨﺔ ﺍﻷﻋﺎﺩﻱ ‪ ...‬ﻓﺈﻬﻧﻢ ﺇﺫﺍ ﻃﻨﻮﺍ ﺫﺑﺎﺏ‬
‫ﻭﻻ ﺗﺮﻓﻊ ﳌﻦ ﻋﺎﺩﺍﻙ ﺭﺃﺳﹰﺎ ‪ ...‬ﻓﺈﻥ ﺍﻟﻠﻴﺚ ﺗﻨﺒﺤﻪ ﺍﻟﻜﻼﺏ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﺷﺪ ﻣﻦ ﻓﺎﻗﺔ ﺍﻟﺰﻣﺎﻥ ‪ ...‬ﻣﻘﺎﻡ ﺣ ﹴﺮ ﻋﻠﻰ ﻫﻮﺍﻥ‬
‫ﻓﺎﺳﺘﺮﺯﻕ ﺍﷲ ﻭﺍﺳﺘﻌﻨﻪ ‪ ...‬ﻓﺈﻧﻪ ﺧﲑ ﻣﺴﺘﻌﺎﻥ‬
‫ﻭﺇﻥ ﻧﺒﺎ ﻣﻨﺰﻝ ﲝ ﹴﺮ ‪ ...‬ﻓﻤﻦ ﻣﻜﺎ ٍﻥ ﺇﱃ ﻣﻜﺎﻥ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺑﻜﺖ ﻋﻠﻰ ﻏﺪﺍﺓ ﺍﻟﺒﲔ ﺣﲔ ﺭﺃﺕ ‪ ...‬ﺩﻣﻌﻲ ﻳﻔﻴﺾ ﻭﺣﺎﱄ ﺣﺎﻝ ﻣﺒﻬﻮﺕ‬
‫ﺐ ‪ ...‬ﻭﺩﻣﻌﻬﺎ ﺫﻭﺏ ﺩ ﹴﺭ ﻓﻮﻕ ﻳﺎﻗﻮﺕ‬
‫ﺕ ﻋﻠﻰ ﺫﻫ ﹴ‬
‫ﻓﺪﻣﻌﻲ ﺫﻭﺏ ﻳﺎﻗﻮ ٍ‬
 ‫ﻭﻗﺎﻝ‪:‬‬
‫ﺏ ‪ ...‬ﺩﻧﻴﺎ ﺗﻐﺮ ﺑﻮﺻﻠﻬﺎ ﻭﺳﺘﻘﻄﻊ‬
‫ﻻ ﲣﺪﻋﻨﻚ ﺑﻌﺪ ﻃﻮﻝ ﲡﺎﺭ ﹴ‬
‫ﺃﺣﻼﻡ ﻧﻮ ﹴﻡ ﺃﻭ ﻛﻈ ﹴﻞ ﺯﺍﺋ ﹴﻞ ‪ ...‬ﺇﻥ ﺍﻟﻠﺒﻴﺐ ﲟﺜﻠﻬﺎ ﻻ ﳜﺪﻉ‬
‫ﺱ‪:‬‬
‫ﻭﻗﺎﻝ ﳝﺪﺡ ﺛﺎﺑﺖ ﺑﻦ ﴰﺎﻝ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻣﺮﺩﺍ ﹴ‬
‫ﻟﻮ ﺃﻥ ﺩﺍﺭﹰﺍ ﺃﺧﱪﺕ ﻋﻦ ﻧﺎﺳﻬﺎ ‪ ...‬ﻟﺴﺄﻟﺘﺮﺍﻣﺔ ﻋﻦ ﻇﺒﺎﺀ ﻛﻨﺎﺳﻬﺎ‬
‫ﺑﻞ ﻛﻴﻒ ﲣﱪ ﺩﻣﻨﺔ ﻣﺎ ﻋﻨﺪﻫﺎ ‪ ...‬ﻋﻠﻢ ﺑﻮﺣﺸﺘﻬﺎ ﻭﻻ ﺇﻳﻨﺎﺳﻬﺎ؟‬
‫ﳑﺤﻮﺓ ﺍﻟﻌﺮﺻﺎﺕ ﻳﺸﻤﻠﻬﺎ ﺍﻟﺒﻠﻰ ‪ ...‬ﻋﻦ ﺳﺎﺣﺒﺎﺕ ﺍﳌﺮﻁ ﻓﻮﻕ ﺩﻫﺎﺳﻬﺎ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻭﺯﻣﺎﻥ ﳍ ﹴﻮ ﺑﺎﳌﻌﺮﺓ ﻣﻮﻧ ﹴﻖ ‪ ...‬ﺑﺸﻴﺎﻬﺗﺎ ﻭﲜﺎﻧﱯ ﻫﺮﻣﺎﺳﻬﺎ‬
‫ﺃﻳﺎﻡ ﻗﻠﺖ ﻟﺬﻱ ﺍﳌﻮﺩﺓ ﺍﺳﻘﲏ ‪ ...‬ﻣﻦ ﺧﻨﺪﺭﻳﺲ ﺣﻨﺎﻛﻬﺎ ﺃﻭ ﺣﺎﺳﻬﺎ‬
‫ﲪﺮﺍﺀ ﺗﻐﻨﻴﻨﺎ ﺑﺴﺎﻃﻊ ﻟﻮﻬﻧﺎ ‪ ...‬ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻈﻠﻤﺎﺀ ﻋﻦ ﻧﱪﺍﺳﻬﺎ‬
‫ﻭﻛﺄﳕﺎ ﺣﺒﺐ ﺍﳌﺰﺍﺝ ﺇﺫﺍ ﻃﻔﺎ ‪ ...‬ﺩﺭ ﺗﺮﺻﻊ ﰲ ﺟﻮﺍﻧﺐ ﻃﺎﺳﻬﺎ‬
‫ﺭﻗﺖ ﻓﻤﺎ ﺃﺩﺭﻯ ﺯﺟﺎﺟﻬﺎ ‪ ...‬ﰲ ﺟﺴﻤﻬﺎ ﺃﻡ ﺟﺴﻤﻬﺎ ﰲ ﻛﺄﺳﻬﺎ؟؟‬

‫ﻭﻛﺄﳕﺎ ﺯﺭﺟﻮﻧﺔ ﺟﺎﺀﺕ ﻬﺑﺎ ‪ ...‬ﺳﻘﻴﺖ ﻣﺬﺍﺏ ﺍﻟﺘﱪ ﻋﻨﺪ ﻏﺮﺍﺳﻬﺎ‬

‫ﺲ ‪ ...‬ﺭﺍﻋﺖ ﺃﻛﻒ ﺍﻟﻘﻮﻡ ﻋﻨﺪ ﻣﺴﺎﺳﻬﺎ‬‫ﻓﺄﺗﺖ ﻣﺸﻌﺸﻌ ﹰﺔ ﻛﺠﺬﻭﺓ ﻗﺎﺑ ﹴ‬
‫ﷲ ﺃﻳﺎﻡ ﺍﻟﺼﺒﺎ ﻭﻧﻌﻴﻤﻬﺎ ‪ ...‬ﻭﺯﻣﺎﻥ ﺟﺪﻬﺗﺎ ﻭﻟﲔ ﻣﺮﺍﺳﻬﺎ‬
‫ﻣﺎﱄ ﺗﻌﻴﺐ ﺍﻟﺒﻴﺾ ﺑﻴﺾ ﻣﻔﺎﺭﻗﻲ ‪ ...‬ﻭﺳﺒﻴﻠﻬﺎ ﺗﺼﺒﻮ ﺇﱃ ﺃﺟﻨﺎﺳﻬﺎ‬
‫ﻧﻮﺭ ﺍﻟﺼﺒﺎﺡ ﺇﺫﺍ ﺍﻟﺪﺟﻨﺔ ﺃﻇﻠﻤﺖ ‪ ...‬ﺃﻬﺑﻰ ﻭﺃﺣﺴﻦ ﻣﻦ ﺩﺟﻰ ﺃﻏﻼﺳﻬﺎ‬
‫ﺇﻥ ﺍﳍﻮﻯ ﺩﻧﺲ ﺍﻟﻨﻔﻮﺱ ﻓﻠﻴﺘﲏ ‪ ...‬ﻃﻬﺮﺕ ﻫﺬﻱ ﺍﻟﻨﻔﺲ ﻣﻦ ﺃﺩﻧﺎﺳﻬﺎ‬
‫ﻭﻣﻄﺎﻣﻊ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺃﺭﻯ ‪ ...‬ﺷﻴﺌﹰﺎ ﺃﻋﺰ ﳌﻬﺠ ٍﺔ ﻣﻦ ﻳﺎﺳﻬﺎ‬
‫ﻣﻦ ﻋﻒ ﱂ ﻳﺬﻣﻢ ﻭﻣﻦ ﺗﺒﻊ ﺍﳋﻨﺎ ‪ ...‬ﱂ ﲣﻠﻪ ﺍﻟﺘﺒﻌﺎﺕ ﻣﻦ ﺃﻭﻛﺎﺳﻬﺎ‬
‫ﺯﻳﻦ ﺧﺼﺎﻟﻚ ﺑﺎﻟﺴﻤﺎﺡ ﻭﻻ ﺗﺮﺩ ‪ ...‬ﺩﻧﻴﺎ ﺗﺮﺍﻙ ﻭﺃﻧﺖ ﺑﻌﺾ ﺧﺴﺎﺳﻬﺎ‬
‫ﺉ ﳑﺪﻭﺩ ﹰﺓ ‪ ...‬ﺗﺒﻐﻲ ﻣﺆﺍﺳﺎﺓ ﺍﻟﻜﺮﱘ ﻓﻮﺍﺳﻬﺎ‬
‫ﻭﻣﱴ ﺭﺃﻳﺖ ﻳﺪ ﺍﻣﺮ ﹴ‬
‫ﺧﲑ ﺍﻷﻛﻒ ﺍﻟﺴﺎﺑﻘﺎﺕ ﲜﻮﺩﻫﺎ ‪ ...‬ﻛﻒ ﲡﻮﺩ ﻋﻠﻴﻚ ﰲ ﺇﻓﻼﺳﻬﺎ‬
‫ﻭﻣﻨﻬﺎ ﰲ ﺍﳌﺪﺡ‪:‬‬
‫ﺃﻣﺎ ﻧﺰﺍﺭ ﻓﻜﻠﻬﺎ ﻟﻜﺮﳝﺔ ‪ ...‬ﻟﻜﻦ ﺃﻛﺮﻣﻬﺎ ﺑﻨﻮ ﻣﺮﺩﺍﺳﻬﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﺍﳌﺮﺀ ﱂ ﻳﺮﺽ ﻣﺎ ﺃﻣﻜﻨﻪ ‪ ...‬ﻭﱂ ﻳﺄﺕ ﻣﻦ ﺃﻣﺮﻩ ﺃﺣﺴﻨﻪ‬
‫ﻓﺪﻋﻪ ﻓﻘﺪ ﺳﺎﺀ ﺗﺪﺑﲑﻩ ‪ ...‬ﺳﻴﻀﺤﻚ ﻳﻮﻣﹰﺎ ﻭﻳﺒﻜﻲ ﺳﻨﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﺍﻟﺪﻫﺮ ﺧﺪﺍﻋﺔ ﺧﻠﻮﺏ ‪ ...‬ﻭﺻﻔﻮﻩ ﺑﺎﻟﻘﺬﻯ ﻣﺸﻮﺏ‬
‫ﻓﻼ ﺗﻐﺮﻧﻚ ﺍﻟﻠﻴﺎﱄ ‪ ...‬ﻓﱪﻗﻬﺎ ﺧﻠﺐ ﻛﺬﻭﺏ‬
‫ﻭﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻓﺎﻋﺘﺰﳍﻢ ‪ ...‬ﻗﻮﺍﻟﺐ ﻣﺎﳍﺎ ﻗﻠﻮﺏ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‬

‫ﺏ ﺍﻟﻠﻐﻮﻱ ﺍﻷﺩﻳﺐ‬
‫ﺍﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﻌﻔﺮﹴ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﻼﰊ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺰﻻﺯﻝ ﻣﻦ ﺑﲏ ﺟﻌﻔﺮ ﺑﻦ ﻛﻼ ﹴ‬
‫ﺍﻟﻜﺎﺗﺐ ﺍﻟﺸﺎﻋﺮ‪ .‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﺟﺎﺟﻲ ﻭﺃﰊ ﺑﻜ ﹴﺮ ﺍﳋﺮﺍﺋﻄﻲ ﻭﻏﲑﳘﺎ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﲬﺴﲔ‬
‫ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬
‫ﺙ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﺭﻭﻯ ﻓﻴﻪ‬
‫ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺃﻧﻮﺍﻉ ﺍﻷﺳﺠﺎﻉ‪ ،‬ﺍﺑﺘﺪﺃ ﺑﺘﺄﻟﻴﻔﻪ ﰲ ﺩﻣﺸﻖ ﺳﻨﺔ ﺛﻼ ٍ‬
‫ﻋﻦ ﺷﻴﻮﺧﻪ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﳑﺘﻊ ﺃﺟﺎﺩ ﻭﺿﻌﻪ ﻭﺗﺄﻟﻴﻔﻪ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺍﺑﻦ ﺃﰊ ﺍﻟﺰﻻﺯﻝ‪:‬‬
‫ﻟﻘﺪ ﻋﺮﻓﺘﻚ ﺍﳊﺎﺩﺛﺎﺕ ﻧﻔﻮﺳﻬﺎ ‪ ...‬ﻭﻗﺪ ﺃﺩﺑﺖ ﺇﻥ ﻛﺎﻥ ﻳﻨﻔﻌﻚ ﺍﻷﺩﺏ‬
‫ﻭﻟﻮ ﻃﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺻﺮﻑ ﺩﻫﺮﻩ ‪ ...‬ﺩﻭﺍﻡ ﺍﻟﺬﻱ ﳜﺸﻰ ﻷﻋﻴﺎﻩ ﻣﺎ ﻃﻠﺐ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﱴ ﻟﺮﻏﻴﻔﻪ ﻗﺮﻁ ﻭﺷﻨﻒ ‪ ...‬ﻭﺇﻛﻠﻴﻼﻥ ﻣﻦ ﺧﺰ ﹴﺭ ﻭﺷﺰﺭ‬ ‫ﻓ ً‬
‫ﺇﺫﺍ ﻛﺴﺮ ﺍﻟﺮﻏﻴﻒ ﺑﻜﻰ ﻋﻠﻴﻪ ‪ ...‬ﺑﻜﺎ ﺍﳋﻨﺴﺎﺀ ﺇﺫ ﻓﺠﻌﺖ ﺑﺼﺨﺮ‬
‫ﻭﻗﺎﻝ ﻣﻬﻨﺌﹰﺎ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺀ ﺑﺎﻟﻌﻴﺪ‪:‬‬
‫ﻋﻴﺪ ﳝ ﹴﻦ ﻣﺆﻛﺪ ﺑﺄﻣﺎﻥ ‪ ...‬ﻣﻦ ﺗﺼﺎﺭﻳﻒ ﻃﺎﺭﻕ ﺍﳊﺪﺛﺎﻥ‬
‫ﺟﻌﻞ ﺍﷲ ﻋﻴﺪ ﻋﺎﻣﻚ ﻫﺬﺍ ‪ ...‬ﺧﲑ ﻋﻴ ٍﺪ ﻭﺫﺍﻙ ﺧﲑ ﺍﻟﺘﻬﺎﱐ‬
‫ﰒ ﻻ ﺯﻟﺖ ﻣﻦ ﺯﻣﺎﻧﻚ ﰲ ﺻﻒ ‪ ...‬ﹴﻭ ﻭﻣﻦ ﺷﺮﺏ ﺻﺮﻓﻪ ﰲ ﺃﻣﺎﻥ‬
‫ﺁﺧﺬﹰﺍ ﺫﻣ ﹰﺔ ﻣﻦ ﺍﻟﺪﻫﺮ ﻻ ﺗﺦ ‪ ...‬ﻓﺮ ﻣﻌﻘﻮﺩ ﹰﺓ ﺑﺄﻭﰱ ﺿﻤﺎﻥ‬
‫ﻧﺎﻓﺬ ﺍﻷﻣﺮ ﻋﺎﱄ ﺍﻟﻘﺪﺭ ﳏﻤﻮ ‪ ...‬ﺩ ﺍﳌﺴﺎﻋﻲ ﻣﺆﻳﺪ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺺ ﻟﻠﻮﺭﻯ ﻋﻦ ﲦﺎﻧﻴﻪ؟‬
‫ﲦﺎﻧﻴﺔ ﻗﺎﻡ ﺍﻟﻮﺟﻮﺩ ﻬﺑﺎ ﻓﻬﻞ ‪ ...‬ﺗﺮﻯ ﻣﻦ ﳏﻴ ﹴ‬
‫ﺳﺮﻭﺭ ﻭﺣﺰﻥ ﻭﺍﺟﺘﻤﺎﻉ ﻭﻓﺮﻗﺔ ‪ ...‬ﻭﻋﺴﺮ ﻭﻳﺴﺮ ﰒ ﺳﻘﻢ ﻭﻋﺎﻓﻴﻪ‬
‫ﻬﺑﻦ ﺍﻧﻘﻀﺖ ﺃﻋﻤﺎﺭ ﺃﻭﻻﺩ ﺁﺩ ﹴﻡ ‪ ...‬ﻓﻬﻞ ﻣﻦ ﺭﺃﻯ ﺃﺣﻮﺍﳍﻢ ﻣﺘﺴﺎﻭﻳﻪ؟‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬

‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﺼﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳉﻤﻞ‪ ،‬ﺍﻟﺸﺎﻋﺮ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﻣﻔﻠﻘﹰﺎ ﻣﺪﺡ ﺍﳋﻠﻔﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ‪ .‬ﺗﻮﰲ ﰲ‬
‫ﺭﺑﻴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻗﺪﻡ ﺩﻣﺸﻖ ﻭﺍﻓﺪﹰﺍ ﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﺍﳌﺪﺑﺮ‪ ،‬ﻭﻛﺎﻥ ﺃﲪﺪ ﻳﻘﺼﺪﻩ ﺍﻟﺸﻌﺮﺍﺀ‪،‬‬
‫ﻓﻤﻦ ﻣﺪﺣﻪ ﺑﺸﻌ ﹴﺮ ﺟﻴ ٍﺪ ﺃﺟﺰﻝ ﺻﻠﺘﻪ‪ ،‬ﻭﻣﻦ ﻣﺪﺣﻪ ﺑﺸﻌ ﹴﺮ ﺭﺩﻱ ٍﺀ ﻭﺟﻪ ﺑﻪ ﻣﻊ ﺧﺎﺩ ﹴﻡ ﻟﻪ ﺇﱃ ﺍﳉﺎﻣﻊ ﻓﻼ ﻳﻔﺎﺭﻗﻪ ﺣﱴ‬
‫ﻳﺼﻠﻲ ﻣﺎﺋﺔ ﺭﻛﻌ ٍﺔ ﰒ ﻳﺼﺮﻓﻪ‪ .‬ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺍﳉﻤﻞ ﻭﺃﻧﺸﺪﻩ‪:‬‬
‫ﺃﺭﺩﻧﺎ ﰲ ﺃﰊ ﺣﺴ ﹴﻦ ﻣﺪﳛﹰﺎ ‪ ...‬ﻛﻤﺎ ﺑﺎﳌﺪﺡ ﺗﻨﺘﺠﻊ ﺍﻟﻮﻻﺓ‬
‫ﻓﻘﺎﻟﻮﺍ ﺃﻛﺮﻡ ﺍﻟﺜﻘﻠﲔ ﻃﺮﹰﺍ ‪ ...‬ﻭﻣﻦ ﺟﺪﻭﺍﻩ ﺩﺟﻠﺔ ﻭﺍﻟﻔﺮﺍﺕ‬
‫ﻭﻗﺎﻟﻮﺍ ﻳﻘﺒﻞ ﺍﻟﺸﻌﺮﺍﺀ ﻟﻜﻦ ‪ ...‬ﺃﺟﻞ ﺻﻼﺕ ﻣﺎﺩﺣﻪ ﺍﻟﺼﻼﺓ‬
‫ﻓﻘﻠﺖ ﳍﻢ ﻭﻣﺎ ﻳﻐﲏ ﻋﻴﺎﱄ ‪ ...‬ﺻﻼﰐ؟ ﺇﳕﺎ ﺍﻟﺸﺄﻥ ﺍﻟﺰﻛﺎﺓ‬
‫ﻓﻴﺄﻣﺮ ﱄ ﺑﻜﺴﺮ ﺍﻟﺼﺎﺩ ﻣﻨﻬﺎ ‪ ...‬ﻓﺘﺼﺒﺢ ﱄ ﺍﻟﺼﻼﺓ ﻫﻲ ﺍﻟﺼﻼﺕ‬

‫ﻭﺭﻭﻯ ﺍﳉﻤﻞ ﻋﻦ ﺑﺸﺮ ﺑﻦ ﺑﻜ ﹴﺮ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻗﻮﻡ ﻛﺴﺎﱃ ﻳﻨﺎﻣﻮﻥ ﲢﺖ ﺷﺠﺮﺓ ﻛﻤﺜﺮﻯ ﻳﻘﻮﻟﻮﻥ‪:‬‬
‫ﺇﻥ ﺳﻘﻂ ﰲ ﺃﻓﻮﺍﻫﻨﺎ ﺷﻲﺀ ﺃﻛﻠﻨﺎ ﻭﺇﻻ ﻓﻼ‪ ،‬ﻓﺴﻘﻄﺖ ﻛﻤﺜﺮﺍﺓ ﺇﱃ ﺟﺎﻧﺐ ﺃﺣﺪﻫﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺬﻱ ﻳﻠﻴﻪ‪ :‬ﺿﻌﻬﺎ ﰲ‬
‫ﻓﻤﻲ‪ .‬ﻗﺎﻝ‪ :‬ﻟﻮ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺃﺿﻌﻬﺎ ﰲ ﻓﻤﻚ ﻭﺿﻌﺘﻬﺎ ﰲ ﻓﻤﻲ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻳﻮﻧﺲ ﰲ ﺗﺎﺭﻳﺦ ﻣﺼﺮ‪ :‬ﻛﺎﻥ ﺍﳉﻤﻞ‬
‫ﺷﺮﻫﹰﺎ ﰲ ﺍﻟﻄﻌﺎﻡ ﺩﻧﺊ ﺍﻟﻨﻔﺲ ﻭﺳﺦ ﺍﻟﺜﻮﺏ ﻫﺠﺎﺀً‪ ،‬ﻭﻟﺪ ﻗﺒﻞ ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻋﻠﺖ ﺳﻨﻪ‪ ،‬ﻭﻣﺪﺡ ﺍﳌﺄﻣﻮﻥ‬
‫ﲟﺼﺮ ﳌﺎ ﻭﺭﺩ ﺇﻟﻴﻬﺎ ﳉﻮﺏ ﺍﻟﺒﻴﻤﺎﺭﺳﺘﺎﻥ‪ ،‬ﻭﻣﺪﺡ ﺍﻷﻣﺮﺍﺀ ﻣﺜﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫ ﹴﺮ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺗﻮﰲ ﰲ ﺭﺑﻴ ﹴﻊ ﺍﻵﺧﺮ‬
‫ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮ ﺍﳉﻤﻞ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺇﺫﺍ ﺃﻇﻤﺄﺗﻚ ﺃﻛﻒ ﺍﻟﻠﺌﺎﻡ ‪ ...‬ﻛﻔﺘﻚ ﺍﻟﻘﻨﺎﻋﺔ ﺷﺒﻌﹰﺎ ﻭﺭﻳﺎ‬
‫ﻼ ﺭﺟﻠﻪ ﰲ ﺍﻟﺜﺮﻯ ‪ ...‬ﻭﻫﺎﻣﺔ ﳘﺘﻪ ﰲ ﺍﻟﺜﺮﻳﺎ‬ ‫ﻓﻜﻦ ﺭﺟ ﹰ‬
‫ﺃﺑﻴﺎ ﻟﻨﺎﺋﻞ ﺫﻱ ﺛﺮﻭٍﺓ ‪ ...‬ﺗﺮﺍﻩ ﲟﺎ ﰲ ﻳﺪﻳﻪ ﺃﺑﻴﺎ‬
‫ﻓﺈﻥ ﺇﺭﺍﻗﺔ ﻣﺎﺀ ﺍﳊﻴﺎ ‪ ...‬ﺓ ﺩﻭﻥ ﺇﺭﺍﻗﺔ ﻣﺎﺀ ﺍﶈﻴﺎ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻋﻘﻴﻞ ﺑﻦ ﳏﻤﺪ‬

‫ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻨﻌﻤﱭ ﻫﺎﺷ ﹴﻢ ﺍﻟﺒﺰﺍﺭ ﺍﻟﻮﺍﺳﻄﻲ ﺍﻟﻘﺮﺷﻲ‪ .‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﻭﻟﻪ ﻋﻨﺎﻳﺔ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﳋﻄﻴﺐ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺴﺎﻛﺮ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻟﻘﺪ ﻛﻤﻞ ﺍﻟﺮﲪﻦ ﺷﺨﺼﻚ ﰲ ﺍﻟﻮﺭﻯ ‪ ...‬ﻓﻼ ﺷﺎﺏ ﺷﻴﺌﹰﺎ ﻣﻦ ﻛﻤﺎﻟﻚ ﺑﺎﻟﻨﻘﺺ‬
‫ﻭﻣﻦ ﲨﻊ ﺍﻵﻓﺎﻕ ﰲ ﺍﻟﻌﲔ ﻗﺎﺩﺭ ‪ ...‬ﻋﻠﻰ ﲨﻊ ﺃﺷﺘﺎﺕ ﺍﻟﻔﻀﺎﺋﻞ ﰲ ﺷﺨﺺ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﳌﺎ ﺣﺪﺍ ﺍﻟﺒﲔ ﺍﳌﺸﺖ ﺑﺸﻤﻠﻨﺎ ‪ ...‬ﻭﱂ ﻳﺒﻖ ﺇﻻ ﺃﻥ ﺗﺜﺎﺭ ﺍﻷﻳﺎﻧﻖ‬
‫ﻭﱂ ﻧﺴﺘﻄﻊ ﻋﻨﺪ ﺍﻟﻮﺩﺍﻉ ﺗﺼﱪﹰﺍ ‪ ...‬ﻭﻗﺪ ﻏﺎﻟﻨﺎ ﺩﻣﻊ ﻋﻦ ﺍﻟﻮﺟﺪ ﻧﺎﻃﻖ‬
‫ﻭﻗﻔﻨﺎ ﻟﻮﺩﻳ ﹴﻊ ﻓﻜﺎﺩﺕ ﻧﻔﻮﺳﻨﺎ ‪ ...‬ﻷﺟﺴﺎﺩﻧﺎ ﻗﺒﻞ ﺍﻟﻮﺩﺍﻉ ﺗﻔﺎﺭﻕ‬
‫ﻓﺒﺎ ٍﻙ ﳌﺎ ﻳﻠﻘﺎﻩ ﻣﻦ ﻓﻘﺪ ﺇﻟﻔﻪ ‪ ...‬ﻭﺷﺎ ٍﻙ ﻟﻪ ﻗﻠﺐ ﺑﻪ ﺍﻟﻮﺟﺪ ﻋﺎﻟﻖ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻗﻠﻲ ﺍﻟﻨﻬﺎﺭ ﺇﺫﺍ ﺃﺿﺎﺀ ﺻﺒﺎﺣﻪ ‪ ...‬ﻭﺃﻇﻞ ﺃﻧﺘﻨﻈﺮ ﺍﻟﻈﻼﻡ ﺍﻟﺪﺍﻣﺴﺎ‬
 ‫ﻓﺎﻟﺼﺒﺢ ﻳﺸﻤﺖ ﰊ ﻓﻴﻘﺒﻞ ﺿﺎﺣﻜﺎﹰ ‪ ...‬ﻭﺍﻟﻠﻴﻞ ﻳﺮﺛﻲ ﱄ ﻓﻴﺪﺑﺮ ﻋﺎﺑﺴﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﱪ ﺑﺎﳌﺴﻚ ﺃﻓﺮﻁ‬‫ﻋﻠﻰ ﻻﻡ ﺍﻟﻌﺬﺍﺭ ﺭﺃﻳﺖ ﺧﺎ ﹰﻻ ‪ ...‬ﻛﻨﻘﻄﺔ ﻋﻨ ﹴ‬
‫ﻓﻘﻠﺖ ﻟﺼﺎﺣﱯ ﻫﺬﺍ ﻋﺠﻴﺐ ‪ ...‬ﻣﱴ ﻗﺎﻟﻮﺍ ﺑﺄﻥ ﺍﻟﻼﻡ ﺗﻨﻘﻂ؟‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‬

‫ﺐ ﺍﻟﻨﺼﻴﱯ ﺍﻟﻨﺪﱘ‪ ،‬ﻧﺪﱘ ﺍﳌﺴﺘﻨﺠﺪ ﺑﺎﷲ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ﲦﺎﻧﲔ‬‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺑﻜﺮ ﺑﻦ ﺷﺒﻴ ﹴ‬
‫ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻛﺎﺗﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﻟﻪ ﺍﻟﻴﺪ ﺍﻟﻄﻮﱃ ﰲ ﺣﻞ ﺍﻷﻟﻐﺎﺯ ﺍﻟﻌﻮﻳﺼﺔ‪ ،‬ﺗﻔﺎﻭﺽ ﺃﺑﻮ ﻣﻨﺼﻮ ﹴﺭ ﳏﻤﺪ ﺑﻦ‬
‫ﺐ ﻭﺗﻘﺪﻣﻪ ﰲ ﺣﻞ ﺍﻷﻟﻐﺎﺯ‪ ،‬ﻓﻌﻤﻞ ﺍﺑﻦ‬ ‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻗﺘﻠﻤﺶ ﻭﺃﺑﻮ ﻏﺎﻟﺐ ﺑﻦ ﺍﳊﺼﲔ ﰲ ﺳﺮﻋﺔ ﺧﺎﻃﺮ ﺍﺑﻦ ﺷﺒﻴ ﹴ‬
‫ﺐ ﳝﺘﺤﻨﺎﻧﻪ ﻬﺑﺎ ﻭﻫﻲ‪:‬‬
‫ﻗﺘﻠﻤﺶ ﺃﺑﻴﺎﺗﹰﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻷﻟﻐﺎﺯ‪ ،‬ﻭﱂ ﻳﻠﻐﺰ ﻓﻴﻬﺎ ﺑﺸﻲ ٍﺀ ﻭﺃﺳﻼﻫﺎ ﺇﱃ ﺍﺑﻦ ﺷﺒﻴ ﹴ‬
‫ﻭﻣﺎ ﺷﻲ ٍﺀ ﻟﻪ ﰲ ﺍﻟﺮﺃﺱ ﺭﺟﻞ ‪ ...‬ﻭﻣﻮﺿﻊ ﻭﺟﻬﻪ ﻣﻨﻪ ﻗﻔﺎﻩ؟‬
‫ﺇﺫﺍ ﺃﻏﻤﻀﺖ ﻋﻴﻨﻚ ﺃﺑﺼﺮﺗﻪ ‪ ...‬ﻭﺇﻥ ﻓﺘﺤﺖ ﻋﻴﻨﻚ ﻻ ﺗﺮﺍﻩ‬
‫ﻭﻧﻈﻢ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﺟﺎ ﹴﺭ ﻭﻫﻮ ﺗﻴﺎﺭ ‪ ...‬ﺿﻌﻴﻒ ﺍﻟﻌﻘﻞ ﺧﻮﺍﺭ‬
‫ﺶ ‪ ...‬ﻭﻫﻮ ﰲ ﺍﻟﺮﻣﺰ ﻃﻴﺎﺭ‬‫ﺑﻼ ﳊ ﹴﻢ ﻭﻻ ﺭﻳ ﹴ‬
‫ﺑﻄﺒ ﹴﻊ ﺑﺎﺭ ٍﺩ ﺟﺪﹰﺍ ‪ ...‬ﻭﻟﻜﻦ ﻛﻠﻪ ﻧﺎﺭ‬
‫ﺐ ﻭﺃﺑﻮ ﻣﻨﺼﻮ ﹴﺭ‬
‫ﺐ ﻋﻠﻰ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﻃﻴﻒ ﺍﳋﻴﺎﻝ‪ ،‬ﻭﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺜﺎﱐ‪ :‬ﻫﻮ ﺍﻟﺰﺋﺒﻖ‪ .‬ﻓﺠﺎﺀ ﺃﺑﻮ ﻏﺎﻟ ﹴ‬ ‫ﻓﻜﺘﺐ ﺍﺑﻦ ﺷﺒﻴ ﹴ‬
‫ﺇﻟﻴﻪ ﻭﻗﺎﻻ‪ :‬ﻫﺐ ﺍﻟﻠﻐﺰ ﺍﻷﻭﻝ ﻃﻴﻒ ﺍﳋﻴﺎﻝ‪ ،‬ﻭﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ ﻳﺴﺎﻋﺪﻙ ﻋﻠﻰ ﻣﺎ ﻗﻠﺖ‪ ،‬ﻓﻜﻴﻒ ﺗﻌﻤﻞ ﺑﺎﻟﺒﻴﺖ ﺍﻷﻭﻝ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻷﻥ ﺍﳌﻨﺎﻡ ﻳﻔﺴﺮ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻷﻥ ﻣﻦ ﺑﻜﻰ ﻳﻔﺴﺮ ﺑﻜﺎﺅﻩ ﺑﺎﻟﻀﺤﻚ ﻭﺍﻟﺴﺮﻭﺭ‪ ،‬ﻭﻣﻦ ﻣﺎﺕ ﻳﻔﺴﺮ ﻣﻮﺗﻪ ﺑﻄﻮﻝ‬
‫ﺍﻟﻌﻤﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻠﻐﺰ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻐﻦ ﺃﺻﺤﺎﺏ ﺻﻨﺎﻋﺔ ﺍﻟﻜﻴﻤﻴﺎﺀ ﻳﺮﻣﺰﻭﻥ ﻟﻠﺰﺋﺒﻖ ﺑﺎﻟﻄﻴﺎﺭ ﻭﺍﻟﻔﺮﺍﺭ ﻭﺍﻵﺑﻖ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻷﻧﻪ‬
‫ﻳﻨﺎﺳﺐ ﺻﻔﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺑﺮﺩﻩ ﻓﻈﺎﻫﺮ‪ ،‬ﻭﻹﻓﺮﺍﻁ ﺑﺮﺩﻩ ﺛﻘﻞ ﺟﺴﻤﻪ ﻭﺟﺮﻣﻪ‪ ،‬ﻭﻛﻠﻪ ﻧﺎﺭ ﻟﺴﺮﻋﺔ ﺣﺮﻛﺘﻪ ﻭﺗﺸﻜﻠﻪ ﰲ‬
‫ﺍﻓﺘﺮﺍﻗﻪ ﻭﺍﻟﺘﺌﺎﻣﻪ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎ ﹴﻝ ﻓﻔﻲ ﺫﻟﻚ ﺗﺴﺎﻣﺢ ﳚﻮﺯ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﺒﺎﻃﻠﺔ ﺇﺫﺍ ﻃﺒﻘﺖ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﺐ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﺍﳌﺴﺘﻨﺠﺪ ﺑﺎﷲ ﻓﻘﺎﻝ ﺍﳋﻠﻴﻔﺔ‪ :‬ﺃﺇﺑﻦ ﺷﺒﻴﺐﹴ؟ ﻓﻘﺎﻝ‪ :‬ﻋﺒﺪﻙ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪،‬‬
‫ﻭﺩﺧﻞ ﺍﺑﻦ ﺷﺒﻴ ﹴ‬
‫ﺐ ﰲ ﺍﳌﺴﺘﻨﺠﺪ‪:‬‬‫ﻓﺄﻋﺠﺒﻪ ﻫﺬﺍ ﺍﻟﺘﺼﺤﻴﻒ ﻣﻨﻪ‪ .‬ﻭﻣﻦ ﺷﻌﺮ ﺍﺑﻦ ﺷﺒﻴ ﹴ‬
‫ﺃﻧﺖ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﳛﻜﻲ ﺑﺴﲑﺗﻪ ‪ ...‬ﻣﻦ ﻧﺎﺏ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺃﻭ ﺧﻠﻔﺎ‬
‫ﺃﺻﺒﺤﺖ ﻟﺐ ﺑﲏ ﺍﻟﻌﺒﺎﺱ ﻛﻠﻬﻢ ‪ ...‬ﺇﻥ ﻋﺪﺩﺕ ﲝﺮﻭﻑ ﺍﳉﻤﻞ ﺍﳋﻠﻔﺎ‬
‫ﻓﺈﻥ ﲨﻞ ﺣﺮﻭﻑ ﻟﺐ ﺍﺛﻨﺎﻥ ﻭﺛﻼﺛﻮﻥ‪ ،‬ﻭﺍﳌﺴﺘﻨﺠﺪ ﻫﻮ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ ﻣﻦ ﺍﳋﻠﻔﺎﺀ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬

‫ﺱ ﻣﻦ ﻧﻔﺴﻪ ﺧﻮﻑ ﺯﻟ ٍﺔ ‪ ...‬ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺣﺠ ﹰﺔ ﻫﻲ ﻣﺎ ﻫﻴﺎ‬

‫ﻭﳏﺘﺮ ﹴ‬
‫ﻳﺼﻮﻥ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻧﻔﺴﹰﺎ ﻛﺮﳝﹰﺔ ‪ ...‬ﺃﺑﺖ ﺷﺮﻓﹰﺎ ﺇﻻ ﺍﻟﻌﻼ ﻭﺍﳌﻌﺎﻟﻴﺎ‬
 ‫ﺻﺒﻮﺭ ﻋﻠﻰ ﺭﻳﺐ ﺍﻟﺰﻣﺎﻥ ﻭﺻﺮﻓﻪ ‪ ...‬ﻛﺘﻮﻡ ﻷﺳﺮﺍﺭ ﺍﻟﻔﺆﺍﺩ ﻣﺪﺍﺭﻳﺎ‬
‫ﻟﻪ ﳘﺔ ﺗﻌﻠﻮ ﻋﻠﻰ ﻛﻞ ﳘ ٍﺔ ‪ ...‬ﻛﻤﺎ ﻗﺪ ﻋﻼ ﺍﻟﺒﺪﺭ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺪﺭﺍﺭﻳﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻏﺼﺎﻥ ﻭﺭ ٍﺩ ﺯﻳﻨﺖ ﺩﺭﺭ ﺍﻟﻨﺪﻯ ‪ ...‬ﺃﺟﻴﺎﺩﻫﺎ ﲟﺨﺎﻧ ﹴﻖ ﻭﻋﻘﻮﺩ‬
‫ﺞ ﻭﺗﺪﲜﺖ ﻛﱪﻭﺩ‬ ‫ﺝ ﻭﺗﺄﺭﺟﺖ ‪ ...‬ﻛﻨﻮﺍﻓ ﹴ‬‫ﻓﺘﻮﻫﺠﺖ ﻛﻤﺴﺎﺭ ﹴ‬
‫ﺐ ﻭﺗﻀﺮﺟﺖ ﻛﺨﺪﻭﺩ‬ ‫ﺐ ﻭﺗﱪﺟﺖ ‪ ...‬ﻛﻜﻮﺍﻋ ﹴ‬ ‫ﻭﺗﺒﻠﺠﺖ ﻛﻜﻮﺍﻛ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺗﺒﻮﺡ ﺑﺴﺮﻙ ﺿﻴﻘﹰﺎ ﺑﻪ ‪ ...‬ﻭﺗﺒﻐﻲ ﻟﺴﺮﻙ ﻣﻦ ﻳﻜﺘﻢ‬
‫ﻭﻛﺘﻤﺎﻧﻚ ﺍﻟﺴﺮ ﳑﻦ ﲣﺎﻑ ‪ ...‬ﻭﻣﻦ ﻻﲣﺎﻑ ﻫﻮ ﺍﻷﺣﺰﻡ‬
‫ﺐ ‪ ...‬ﻓﺄﻧﺖ ﻭﺇﻥ ﳌﺘﻪ ﺃﻟﻮﻡ‬
‫ﻭﺇﻥ ﺫﺍﻉ ﺳﺮﻙ ﻣﻦ ﺻﺎﺣ ﹴ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‬

‫ﺍﺑﻦ ﳑﻮﻳﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻗ ﹴﻢ ﺍﻟﺰﺑﻴﺪﻱ ﺍﻟﻴﻤﲏ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲦﺎﻧﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻛﺎﺗﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﻣﻦ ﺃﻓﺎﺿﻞ ﺍﻟﻴﻤﻦ ﺍﳌﱪﺯﻳﻦ ﰲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﺃﺣﺒﺎﺑﻨﺎ ﻣﻦ ﺑﺎﻟﻘﻄﻴﻌﺔ ﺃﻏﺮﺍﻛﻢ ‪ ...‬ﻭﻋﻦ ﻣﺴﺘﻬﺎﻡ ﰲ ﺍﶈﺒﺔ ﺃﳍﺎﻛﻢ‬
‫ﺻﺪﺩﰎ ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ ﺑﺄﻧﻨﺎ ‪ ...‬ﻟﻐﲑ ﺍﻟﺘﺠﲏ ﻭﺍﻟﺼﺪﻭﺩ ﻭﺩﺩﻧﺎﻛﻢ‬
‫ﻛﺸﻔﺖ ﻟﻜﻢ ﺳﺮﻱ ﻋﻠﻰ ﺛﻘ ٍﺔ ﺑﻜﻢ ‪ ...‬ﻓﺼﺮﺕ ﺑﺬﺍﻙ ﺍﻟﺴﺮ ﻣﻦ ﺑﻌﺾ ﺃﺳﺮﺍﻛﻢ‬
‫ﺟﻌﻠﻨﺎﻛﻢ ﻟﻠﻨﺎﺋﺒﺎﺕ ﺫﺧﲑﺓ ‪ ...‬ﻓﺤﲔ ﻃﻠﺒﻨﺎﻛﻢ ﳍﺎ ﻣﺎ ﻭﺟﺪﻧﺎﻛﻢ‬
‫ﻗﻄﻌﺘﻢ ﻭﺻﻠﻨﺎﻛﻢ ﻧﺴﻴﺘﻢ ﺫﻛﺮﻧﺎﻛﻢ ‪ ...‬ﻋﻘﻘﺘﻢ ﺑﺮﺭﻧﺎﻛﻢ ﺃﺿﻌﺘﻢ ﺣﻔﻈﻨﺎﻛﻢ‬
‫ﻭﰲ ﺍﻟﻨﻔﺲ ﺳﺮ ﻻ ﺗﺒﻮﺡ ﺑﺬﻛﺮﻩ ‪ ...‬ﻭﻟﻮ ﺗﻠﻔﺖ ﻭﺟﺪﹰﺍ ﺇﱃ ﻳﻮﻡ ﻟﻘﻴﺎﻛﻢ‬
‫ﻓﺈﻥ ﲡﻤﻊ ﺍﻷﻳﺎﻡ ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ‪ ...‬ﻏﻔﺮﺕ ﺧﻄﺎﻳﺎﻛﻢ ﳊﺮﻣﺔ ﺭﺅﻳﺎﻛﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺧﲑ ﻣﺎ ﻭﺭﺙ ﺍﻟﺮﺟﺎﻝ ﺑﻨﻴﻬﻢ ‪ ...‬ﺃﺩﺏ ﺻﺎﱀ ﻭﺣﺴﻦ ﺛﻨﺎﻩ‬
‫ﺫﺍﻙ ﺧﲑ ﻣﻦ ﺍﻟﺪﻧﺎﻧﲑ ﻭﺍﻷﻭ ‪ ...‬ﺭﺍﻕ ﰲ ﻳﻮﻡ ﺷﺪ ٍﺓ ﻭﺭﺧﺎﺀ‬
‫ﺗﻠﻚ ﺗﻔﲎ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻷﺩﺏ ﺍﻟﺺ ‪ ...‬ﺻﺎﱀ ﻻ ﻳﻔﻨﻴﺎﻥ ﺣﱴ ﺍﻟﻠﻘﺎﺀ‬
‫ﻭﻻﺑﻦ ﻗ ﹴﻢ ﺭﺳﺎﻟﺔ ﻛﺘﺐ ﻬﺑﺎ ﺇﱃ ﺃﰊ ﲪﲑ ﺳﺒﺄ ﺑﻦ ﺃﰊ ﺍﻟﺴﻌﻮﺩ ﺃﲪﺪ ﺑﻦ ﺍﳌﻈﻔﺮ ﺑﻦ ﻋﻠ ﹴﻲ ﺍﻟﺼﻠﻴﺤﻲ ﺍﻟﻴﻤﺎﱐ ﺑﻌﺪ‬
‫ﺍﻧﻔﺼﺎﻟﻪ ﻋﻦ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺭﻭﺍﻫﺎ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻃﺎﻫ ﹴﺮ ﺍﻟﺴﻠﻔﻲ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻭﻫﻲ‪:‬‬

‫ﻛﺘﺐ ﻋﺒﺪ ﺣﻀﺮﺓ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻷﺟﻞ ﻣﻮﻻﻱ ﺭﺑﻴﻊ ﺍﺠﻤﻟﺪﺑﲔ‪ ،‬ﻭﻗﺮﻳﻊ ﺍﳌﺘﺄﺩﺑﲔ‪ ،‬ﺟﻠﻮﺓ ﺍﳌﻠﺘﺒﺲ‪ ،‬ﻭﺟﺬﻭﺓ ﺍﳌﻘﺘﺒﺲ‪،‬‬
‫ﺷﻬﺎﺏ ﺍﺠﻤﻟﺪ ﺍﻟﺜﺎﻗﺐ‪ ،‬ﻭﻧﻘﻴﺐ ﺫﻭﻱ ﺍﻟﺮﺷﺪ ﻭﺍﳌﻨﺎﻗﺐ‪ - ،‬ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀﻩ‪ ،‬ﻭﺃﺩﺍﻡ ﻋﻠﻮﻩ ﻭ ﺍﺭﺗﻘﺎﺀﻩ‪ ،‬ﻣﺎ ﻗﺪﻣﺖ‬
‫ﺍﻟﻌﺎﺭﻳﺔ ﻟﻠﻤﺴﺘﻌﲑ‪ ،‬ﻭﻟﺰﻣﺖ ﺍﻟﻴﺎﺀ ﻟﻠﺘﺼﻐﲑ‪ - ،‬ﻭﺟﻌﻞ ﺭﺗﺒﺘﻪ ﰲ ﺍﻷﻭﻟﻴﺔ ﻋﺎﻟﻴﺔ ﺍﳌﻘﺎﻡ ﻛﺤﺮﻑ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﻛﺎﳌﺒﺘﺪﺃ‬
 ‫ﺇﻥ ﺗﺄﺧﺮ ﰲ ﺍﻟﺒﻨﻴﺔ ﻓﺈﻧﻪ ﻣﻘﺪﻡ ﰲ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﻻ ﺯﺍﻟﺖ ﺣﻀﺮﺗﻪ ﻣﻦ ﺍﳊﺎﺩﺛﺎﺕ ﲪﻰً‪ ،‬ﻭﻟﻠﻮﻓﻮﺩ ﻣﺰﺩﲪﹰﺎ ﻭﻣﻠﺘﺰﻣﺎﹰ‪ ،‬ﺣﱴ‬
‫ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﻼ ﲟﻨﺰﻟﺔ ﺣﺮﻑ ﺍﻻﺳﺘﻌﻼ ﻭﻫﻮ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﻠﲔ ﰲ ﺣﺼﻮﻥٍ‪ ،‬ﻭﻣﺎ ﺟﺎﻭﺭﻫﺎ ﻣﻦ ﺍﻹﻣﺎﻟﺔ ﻣﺼﻮﻥ‪ ،‬ﻭﻻ‬
‫ﺯﺍﻝ ﻋﺪﻭﻩ ﻛﺎﻷﻟﻒ ﺣﺎﳍﺎ ﳜﺘﻠﻒ‪ ،‬ﺗﺴﻘﻂ ﰲ ﺻﻠﺔ ﺍﻟﻜﻼﻡ ﻭﻻﺳﻴﻤﺎ ﻣﻊ ﺍﻟﻼﻡ‪ ،‬ﻓﺈﻧﻪ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﻠﻮﻩ ‪ -‬ﺃﺣﺴﻦ‬
‫ﻣﻦ ﺇﱃ ﺍﺑﺘﺪﺍﺀً‪ ،‬ﻭﻧﺸﺮ ﻋﻠﻲ ﻣﻦ ﻓﻀﻠﻪ ﺭﺩﺍﺀً‪ ،‬ﺃﺭﺍﺩ ﺃﻥ ﳜﻔﻰ ﻭﻛﻴﻒ ﳜﻔﻰ؟ ﻷﻥ ﻣﻦ ﺷﺮﻑ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﺳﻘﻮﻁ‬
‫ﺫﻛﺮﻩ ﻋﻦ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻛﺎﳌﻔﻌﻮﻝ ﺭﻓﻊ ﺭﻓﻊ ﺍﻟﻔﺎﻋﻞ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﳌﺎ ﺣﺬﻑ ﻣﻦ ﺍﻟﻜﻼﻡ ﺫﻛﺮ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻳﻬﺪﻱ ﺇﻟﻴﻪ ﺳﻼﻣﹰﺎ‬
‫ﻣﺎ ﺍﻟﺮﻭﺽ ﺿﺎﺣﻜﻪ ﺍﻟﻨﻮﺽ‪ ،‬ﻏﺮﺱ ﻭﺣﺮﺱ ﻭﺳﻘﻲ ﻭﻭﻗﻲ ﻭﻏﻴﺐ ﻭﺻﻴﺐ‪ ،‬ﻓﺄﺧﺬ ﻣﻦ ﻛﻞ ﻧﻮﺀ ﺑﻨﺼﻴﺐﹴ‪ ،‬ﺯﻫﺎﻩ‬
‫ﺍﻟﺰﻫﺮ‪ ،‬ﻭﺳﻘﺎﻩ ﺍﻟﻨﻬﺮ‪ ،‬ﺟﺎﻭﺭ ﺍﻷﺿﺎ‪ ،‬ﻓﺤﺴﻦ ﻭﺃﺿﺎ‪ ،‬ﺭﺗﻊ ﻓﻴﻪ ﺍﻟﺸﺤﺮﻭﺭ ﻭﻣﺮﺡ ﺍﻟﻌﺼﻔﻮﺭ‪ ،‬ﻓﻨﻈﺮ ﺇﱃ ﺃﻗﺎﺣﻴﻪ ﺗﻔﺘﺮ‬
‫ﰲ ﻧﻮﺍﺣﻴﻪ ﻭﺇﱃ ﺍﻟﺒﻬﺎﺭ‪ ،‬ﻳﻀﺎﺣﻚ ﴰﺲ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﺠﻌﻞ ﻓﺠﻌﻞ ﻳﻠﺜﻢ ﻣﻦ ﻭﺭﺩﻩ ﺧﺪﻭﺩﺍﹰ‪ ،‬ﻭﻳﻀﻢ ﻣﻦ ﺃﻏﺼﺎﻧﻪ ﻗﺪﻭﺩﺍﹰ‪،‬‬
‫ﻭﻳﻘﺘﺒﺲ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﳉﻠﻨﺎﺭ ﻭﻳﻠﺘﻤﺲ ﺍﻟﻌﻘﻴﻖ ﻣﻦ ﺍﻟﺸﻘﻴﻖ‪ ،‬ﻓﺘﺜﲎ ﲦﻼﹰ‪ ،‬ﻭﻏﲎ ﺧﻔﻴﻔﹰﺎ ﻭﺭﻣﻼﹰ‪ ،‬ﺑﺄﻃﻴﺐ ﻣﻦ ﻧﻔﺤﺘﻪ‬
‫ﺍﳌﺴﻜﻴﺔ‪ ،‬ﻭﺃﻋﻄﺮ ﻣﻦ ﺭﺍﺋﺤﺘﻪ ﺍﻟﺬﻛﻴﺔ‪ ،‬ﻭﺇﱐ ﻭﺇﻥ ﺃﻫﺪﻳﺘﻪ ﰲ ﻛﻞ ﺃﻭﺍﻥٍ‪ ،‬ﻣﻦ ﺃﺩﺍﺀ ﻣﺎ ﳚﺐ ﻏﲑ ﻭﺍﻥٍ‪ ،‬ﺃﻋﺪ ﻧﻔﺴﻲ‬
‫ﻉ‬
‫ﺍﻟﺴﻜﻴﺖ ﰲ ﺍﻟﺴﺒﻖ ﻟﺘﻘﺼﲑﻱ ﳌﺎ ﻋﻠﻲ ﻣﻦ ﺍﳊﻖ‪ ،‬ﺃﺛﺮﺕ ﻓﻌﺜﺮﺕ‪ ،‬ﻭﺟﻬﺪﺕ ﻓﻤﺎ ﺳﻌﺪﺕ‪ ،‬ﻓﺄﻧﺎ ﲝﻤﺪ ﺍﷲ ﲞﻨﻮ ﹴ‬
‫ﺏ ﻋﻦ ﻏﲔ ﺍﻟﻌﲔ ﳑﻨﻮﻉﹴ‪ ،‬ﻓﺎﺭﻗﺖ ﺍﳌﺜﻮﻝ ﻭﻻ ﺃﺯﺍﻝ‪ ،‬ﻭﻟﺰﻣﺖ ﺍﳋﻤﻮﻝ ﻭﺍﻻﻋﺘﺰﺍﻝ‪ ،‬ﺳﻌﻴﻲ ﺳﻌﻲ‬ ‫ﻭﻗﻨﻮﻉﹴ‪ ،‬ﻭﺟﻨﺎ ﹴ‬
‫ﺍﳉﺎﻫﺪ‪ ،‬ﻭﻋﻴﺸﻲ ﻋﻴﺶ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﺑﺒﻠ ٍﺪ ﺍﻷﺩﻳﺐ ﻓﻴﻪ ﻏﺮﻳﺐ‪ ،‬ﻭﺍﻷﺭﻳﺐ ﻣﺮﻳﺐ‪ ،‬ﺇﻥ ﺗﻜﻠﻢ ﺍﺳﺘﺜﻘﻞ‪ ،‬ﻭﺇﻥ ﺳﻜﺖ‬
‫ﺍﺳﺘﻘﻠﻞ‪ ،‬ﻣﻨﺰﻟﻪ ﻛﺒﻴﻮﺕ ﺍﻟﻌﻨﺎﻛﺐ‪ ،‬ﻭﻣﻌﻴﺸﺘﻪ ﻛﻌﺠﺎﻟﺔ ﺍﻟﺮﺍﻛﺐ‪ ،‬ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﲤﺎ ﹴﻡ‪:‬‬
‫ﺃﺭﺽ ﺍﻟﻔﻼﺣﺔ ﻟﻮ ﺃﺗﺎﻫﺎ ﺟﺮﻭﻝ ‪ ...‬ﺃﻋﲏ ﺍﳊﻄﻴﺌﺔ ﻻﻏﺘﺪﻯ ﺣﺮﺍﺛﺎ‬
‫ﺏ ﺟﺌﺘﻬﺎ ‪ ...‬ﺇﻻ ﺣﺴﺒﺖ ﺑﻴﻮﻬﺗﺎ ﺃﺟﺪﺍﺛﺎ‬
‫ﻣﺎ ﺟﺌﺘﻬﺎ ﻣﻦ ﺃﻱ ﺑﺎ ﹴ‬
‫ﺗﺼﺪﺍ ﻬﺑﺎ ﺍﻷﻓﻬﺎﻡ ﺑﻌﺪ ﺻﻘﺎﳍﺎ ‪ ...‬ﻭﺗﺮﺩ ﺫﻛﺮﺍﻥ ﺍﻟﻌﻘﻮﻝ ﺇﻧﺎﺛﺎ‬
‫ﺃﺭﺽ ﺧﻠﻌﺖ ﺍﻟﻠﻬﻮ ﺧﻠﻌﻲ ﺧﺎﲤﻲ ‪ ...‬ﻓﻴﻬﺎ ﻭﻃﻠﻘﺖ ﺍﻟﺴﺮﻭﺭ ﺛﻼﺛﺎ‬
‫ﻭﺃﻣﺎ ﺣﺎﻝ ﻋﺒﺪﻩ ﺑﻌﺪ ﻓﺮﺍﻗﻪ ﰲ ﺍﳉﻠﺪ‪ .‬ﻓﻤﺎ ﺣﺎﻝ ﺃﻡ ﺗﺴﻌ ٍﺔ ﻣﻦ ﺍﻟﻮﻟﺪ ﺫﻛﻮﺭﹴ‪ ،‬ﻛﺄﻬﻧﻢ ﻋﻘﺒﺎﻥ ﻭﺻﻘﻮﺭ‪ ،‬ﻛﻨﻮﺍ ﰲ‬
‫ﻭﻛﻮﺭ‪ ،‬ﺍﺧﺘﺮﻡ ﻣﻨﻬﻢ ﲦﺎﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﺍﻟﺘﺎﺳﻊ ﺣﺎﻧﻴﺔ‪ ،‬ﻧﺎﺩﻯ ﺍﻟﻨﺬﻳﺮ‪ :‬ﺍﻟﻌﺮﺑﺎﻥ ﰲ ﺍﻟﺒﺎﺩﻳﺔ ﻟﻠﻌﺎﺩﻳﺔ ﻳﺎ ﻟﻠﻌﺎﺩﻳﺔ‪ ،‬ﻓﻠﻤﺎ‬
‫ﲰﻌﺖ ﺍﻟﺪﺍﻋﻲ‪ ،‬ﻭﺭﺃﺕ ﺍﳋﻴﻞ ﻭﻫﻲ ﺳﺮﺍﻉ‪ ،‬ﺟﻌﻠﺖ ﺗﻨﺎﺩﻱ ﻭﻟﺪﻫﺎ ﺍﻷﻧﺎﺓ ﺍﻷﻧﺎﺓ‪ ،‬ﻭﻫﻮ ﻳﻨﺎﺩﻱ ﺍﻟﻌﻴﺎﺓ ﺍﻟﻌﻴﺎﺓ‪:‬‬
‫ﺑﻄﻞ ﻛﺄﻥ ﺛﻴﺎﺑﻪ ﰲ ﺳﺮﺣ ٍﺔ ‪ ...‬ﳛﺬﻯ ﻧﻌﺎﻝ ﺍﻟﺴﺒﺖ ﻟﻴﺲ ﺑﺘﻮﺃﻡ‬
‫ﻓﺤﲔ ﺭﺃﺗﻪ ﳜﺘﺎﻝ ﰲ ﻏﺼﻮﻥ ﺍﻟﺰﺭﺩ ﺍﳌﺼﻮﻥ‪ .‬ﺃﻧﺸﺄﺕ ﺗﻘﻮﻝ‪:‬‬
‫ﻧﺸﺪﺕ ﺃﺿﺒﻄﹰﺎ ﳝﻴﻞ ‪ ...‬ﺑﲔ ﻃﺮﻓﺎﺀ ﻭﻏﻴﻞ‬
‫ﻟﺒﺎﺳﻪ ﻣﻦ ﻧﺴﺞ ﺩﺍ ‪ ...‬ﻭﺩ ﻛﻀﺤﻀﺎﺡ ﻳﺴﻴﻞ‬
‫ﻓﻌﺮﺽ ﻟﻪ ﰲ ﺍﻟﺒﺎﺩﻳﺔ ﺃﺳﺪ ﻫﺼﻮﺭ‪ .‬ﻛﺄﻥ ﺫﺭﻋﻪ ﻣﺴﺪ ﻣﻀﻔﻮﺭ‪:‬‬
‫ﻓﺘﻄﺎﻋﻨﺎ ﻭﺗﻮﺍﻓﻘﺖ ﺧﻴﻼﳘﺎ ‪ ...‬ﻭﻛﻼﳘﺎ ﺑﻄﻞ ﺍﻟﻠﻘﺎﺀ ﻣﻘﻨﻊ‬
‫ﱪ ﻗﺪ ﻋﻴﻞ‪ .‬ﻓﺴﺄﻟﺖ ﻋﻦ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻓﻘﻴﻞ ﳍﺎ ﳊﺪﻩ ﺍﻟﻼﺣﺪ‪.‬‬
‫ﻓﻠﻤﺎ ﲰﻌﺖ ﺻﻴﺎﺡ ﺍﻟﺮﻋﻴﻞ‪ ،‬ﺑﺮﺯﺕ ﻣﻦ ﺍﳋﺪﺭ ﺑﺼ ﹴ‬
‫ﻓﻜﺮﺕ ﺗﺒﺘﻐﻴﻪ ﻓﺼﺎﺩﻓﺘﻪ ‪ ...‬ﻋﻠﻰ ﺩﻣﻪ ﻭﻣﺼﺮﻋﻪ ﺍﻟﺴﺒﺎﻋﺎ‬
‫ﻋﺒﺜﻦ ﺑﻪ ﻓﻠﻢ ﻳﺘﺮﻛﻦ ﺇﻻ ‪ ...‬ﺃﺩﳝﹰﺎ ﻗﺪ ﲤﺰﻕ ﺃﻭ ﻛﺮﺍﻋﺎ‬
‫ﺑﺄﺷﺪ ﻣﻦ ﻋﺒﺪﻙ ﺗﺄﺳﻔﹰﺎ‪ .‬ﻭﻻ ﺃﻋﻈﻢ ﻛﻤﺪﹰﺍ ﻭﻻ ﺗﻠﻬﻔﺎﹰ‪ ،‬ﻭﺇﻧﻪ ﻟﻴﻌﻨﻒ ﻧﻔﺴﻪ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﻳﻘﻮﻝ ﳍﺎ ﻻﺋﻤﺎﹰ‪ ،‬ﻟﻮ ﻓﻄﻨﺖ‬
 ‫ﻟﻘﻄﻨﺖ‪ .‬ﻭﻟﻮ ﻋﻘﻠﺖ ﳌﺎ ﺍﻧﺘﻘﻠﺖ‪ .‬ﻭﻟﻮ ﻗﻨﻌﺖ ﻟﺮﺟﻌﺖ ﻭﻣﺎ ﻫﺠﻌﺖ‪.‬‬
‫ﻳﻘﻴﻢ ﺍﻟﺮﺟﺎﻝ ﺍﳌﻮﺳﺮﻭﻥ ﺑﺄﺭﺿﻬﻢ ‪ ...‬ﻭﺗﺮﻣﻲ ﺍﻟﻨﻮﻯ ﺑﺎﳌﻘﺘﺮﻳﻦ ﺍﳌﺮﺍﻣﻴﺎ‬
‫ﻭﻣﺎ ﺗﺮﻛﻮﺍ ﺃﻭﻃﺎﻬﻧﻢ ﻋﻦ ﻣﻼﻟٍﺔ ‪ ...‬ﻭﻟﻜﻦ ﺣﺬﺍﺭﹰﺍ ﻣﻦ ﴰﻠﱵ ﺍﻷﻋﺎﺩﻳﺎ‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﻴﺪ‪ :‬ﺃﻣﻦ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ .‬ﻭﳏﺎﺳﻦ ﺍﻟﺸﻴﻢ ﻭﺍﻷﻭﺻﺎﻑ‪ .‬ﺇﻛﺮﺍﻡ ﺍﳌﻬﺎﻥ‪ .‬ﻭﺇﺫﻻﻝ ﺟﻮﺍﺩ ﺍﻟﺮﻫﺎﻥ ﻳﺸﺒﻊ ﰲ‬
‫ﺳﺎﺟﻮﺭﻩ ﻛﻠﺐ ﺍﻟﺰﺑﻞ ﻭﻳﺴﻐﺐ ﰲ ﺧﻴﺴﻪ ﺃﺑﻮ ﺍﻟﺸﺒﻞ‪:‬‬
‫ﺺ ﻣﻜﺎﻧﺔ ﻓﺎﺿ ﹴﻞ ‪ ...‬ﻭﺃﺻﺒﺢ ﺭﺏ ﺍﳉﺎﻩ ﻏﲑ ﻭﺟﻴﻪ‬ ‫ﺇﺫﺍ ﺣﻞ ﺫﻭ ﻧﻘ ﹴ‬
‫ﻓﺈﻥ ﺣﻴﺎﺓ ﺍﳊﺮ ﻏﲑ ﺷﻬﻴ ٍﺔ ‪ ...‬ﺇﻟﻴﻪ ﻭﻃﻌﻢ ﺍﳌﻮﺕ ﻏﲑ ﻛﺮﻳﻪ‬

‫ﺃﻗﻮﻝ ﻟﻨﻔﺴﻲ ﺍﻟﺪﻧﻴﺔ ﻫﱯ ﻃﺎﻝ ﻧﻮﻣﻚ‪ ،‬ﻭﺍﺳﺘﻴﻘﻈﻲ ﻻ ﻋﺰ ﻗﻮﻣﻚ‪ ،‬ﺃﺭﺿﻴﺖ ﺑﺎﻟﻌﻄﺎﺀ ﺍﳌﻨﺰﻭﺭ؟ ﻭﻗﻨﻌﺖ ﺑﺎﳌﻮﺍﻋﻴﺪ‬
‫ﺍﻟﺰﻭﺭ‪ ،‬ﻳﻘﻈﹰﺔ ﻓﺈﻥ ﺍﳉﺪ ﻗﺪ ﻫﺠﻊ‪ ،‬ﻭﳒﻌ ﹰﺔ ﻓﻤﻦ ﺃﺟﺪﺏ ﺍﻧﺘﺠﻊ‪ .‬ﺃﻋﺠﺰﺕ ﰲ ﺍﻷﺩﺑﺎﺀ ﻋﻦ ﺧﻠﻖ ﺍﳊﺮﺑﺎﺀ؟ ﻭﱄ ﻟﺴﺎﻥ‬
‫ﻛﺎﻟﺮﺷﺎﺀ‪ .‬ﺗﻨﺴﻢ ﺃﻋﻠﻰ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻧﺎﻁ ﳘﺘﻪ ﺑﺎﻟﺸﻤﺲ‪ ،‬ﻣﻊ ﻧﻌﺪﻫﺎ ﻋﻦ ﺍﻟﻠﻤﺲ‪ ،‬ﺃﻧﻒ ﻣﻦ ﺿﻴﻖ ﺍﻟﻮﺟﺎﺭ‪ ،‬ﻓﻔﺮﺥ ﰲ‬
‫ﺍﻷﺷﺠﺎﺭ‪ ،‬ﻓﻬﻮ ﻛﺎﳋﻄﻴﺐ ﻋﻠﻰ ﺍﻟﻐﺼﻦ ﺍﻟﺮﻃﻴﺐ‪.‬‬
‫ﺉ ‪ ...‬ﺇﺫﺍ ﺑﻠﻐﺘﻪ ﺍﻟﺸﻤﺲ ﺃﻥ ﻳﺘﺤﻮﻻ‬
‫ﻭﺇﻥ ﺻﺮﻳﺢ ﺍﻟﺮﺃﻱ ﻭﺍﳊﺰﻡ ﳌﺮ ﹴ‬
‫ﻭﻗﺪ ﺃﺻﺤﺐ ﻋﺒﺪﻩ ﻫﺬﻩ ﺍﻷﺳﻄﺮ ﺷﻌﺮﹰﺍ ﻳﻘﺼﺮ ﻓﻴﻪ ﻋﻦ ﻭﺍﺟﺐ ﺍﳊﻤﺪ‪ ،‬ﻭﺇﻥ ﺑﻨﻴﺖ ﻗﺎﻓﻴﺘﻪ ﻋﻠﻰ ﺍﳌﺪ‪ ،‬ﻭﻣﺎ ﻳﻌﺪ‬
‫ﻧﻔﺴﻪ ﺇﻻ ﻛﻤﻬﺪﻱ ﺟﻠﺪ ﺍﻟﺴﺒﱵ ﺍﻷﲰﺮ ﺇﱃ ﺍﻟﺪﻳﺒﺎﺝ ﺍﻷﲪﺮ‪ .‬ﺃﻳﻦ ﺫﻭ ﺍﳊﺒﺎﺏ ﻣﻦ ﺛﻐﻮﺭ ﺍﻷﺣﺒﺎﺏ؟‪ .‬ﻭﺃﻳﻦ ﺍﻟﺴﺮﺍﺏ‬
‫ﻣﻦ ﺍﻟﺸﺮﺍﺏ؟‪ .‬ﻭﺍﻟﺮﻛﻲ ﺍﻟﺒﻜﻲ ﻣﻦ ﺍﻟﻮﺍﺩ ﺫﻱ ﺍﳌﻮﺍﺩ‪ .‬ﺃﺗﻄﻠﺐ ﺍﻟﻔﺼﺎﺣﺔ ﻣﻦ ﺍﻟﻐﻨﻢ؟ ﻭﺍﻟﺼﺒﺎﺣﺔ ﻣﻦ ﺍﳌﻐﺘﻢ؟ ﻏﻠﻂ‬
‫ﻣﻦ ﺭﺃﻯ ﺍﻵﻝ ﰲ ﺍﻟﻘﻲ ﻓﺸﺒﻬﻪ ﻬﺑﻠﻬﺎﻝ ﺍﻟﺪﺑﻴﻘﻲ‪ .‬ﻫﻴﻬﺎﺕ ﻣﻨﺎﺳﺞ ﺍﻟﺮﻳﺎﻁ‪ .‬ﺗﺴﺒﻖ ﺗﻨﻴﺲ ﻭﺩﻣﻴﺎﻁ‪ .‬ﻭﻻ ﺃﻗﻮﻝ ﻛﻤﺎ‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻣﻦ ﻳﺴﺎﺟﻠﲏ ﻳﺴﺎﺟﻞ ﻣﺎﺟﺪﹰﺍ ‪ ...‬ﳝﻸ ﺍﻟﺪﻟﻮ ﺇﱃ ﻋﻘﺪ ﺍﻟﻜﺮﺏ‬
‫ﺑﻞ ﺃﺿﻊ ﻧﻔﺴﻲ ﰲ ﺃﻗﻞ ﺍﳌﻮﺍﺿﻊ‪ ،‬ﻭﺃﻗﻮﻝ ﳌﻮﻻﻱ ﻗﻮﻝ ﺍﳋﺎﺿﻊ‪:‬‬
‫ﻓﺄﺳﺒﻞ ﻋﻠﻴﻬﺎ ﺳﺘﺮ ﻣﻌﺮﻭﻓﻚ ﺍﻟﺬﻱ ‪ ...‬ﺳﺘﺮﺕ ﺑﻪ ﻗﺪﻣﹰﺎ ﳐﺎﺯﻱ ﻋﻮﺭﺍﰐ‬
‫ﻭﻫﺎ ﻫﻲ ﻫﺬﻩ‪:‬‬
‫ﻓﻴﻚ ﺑﺮﺣﺖ ﺑﺎﻟﻌﺬﻭﻝ ﺇﺑﺎﺀ ‪ ...‬ﻭﻋﺼﻴﺖ ﺍﻟﻠﻮﺍﻡ ﻭﺍﻟﻨﺼﺤﺎﺀ‬
‫ﻓﺎﻧﺜﲎ ﺍﻟﻌﺎﺫﻟﻮﻥ ﺃﺧﻴﺐ ﻣﲏ ‪ ...‬ﻳﻮﻡ ﺃﺯﻣﻌﺘﻢ ﺍﻟﺮﺣﻴﻞ ﺭﺧﺎﺀ‬
‫ﻣﻦ ﳎﲑﻱ ﻣﻦ ﻓﺎﺗﺮ ﺍﻟﻠﺤﻆ ﺃﳌﻲ ‪ ...‬ﲨﻊ ﺍﻟﻨﺎﺭ ﺧﺪﻩ ﻭﺍﳌﺎﺀ؟‬
‫ﻓﻴﻪ ﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺻﻔﺎﺕ ‪ ...‬ﻓﻠﻬﺬﺍ ﺳﺮ ﺍﻟﻘﻠﻮﺏ ﻭﺳﺎﺀ‬
‫ﻻﺯﻡ ﺷﻴﻤﺔ ﺍﳋﻼﻑ ﻓﺈﻥ ﻟﺬ ‪ ...‬ﺕ ﻗﺴﺎ ﺃﻭ ﺩﻧﻮﺕ ﻣﻨﻪ ﺗﻨﺎﺀﻯ‬
‫ﻳﺎ ﻏﺮﻳﺐ ﺍﻟﺼﻔﺎﺕ ﺣﻖ ﳌﻦ ﻛﺎ ‪ ...‬ﻥ ﻏﺮﻳﺒﹰﺎ ﺃﻥ ﻳﺮﺣﻢ ﺍﻟﻐﺮﺑﺎﺀ‬
‫ﻣﻦ ﺻﺪﻭ ٍﺩ ﻭﻟﻮﻋﱵ ﻭﲡﲏ ‪ ...‬ﻩ ﻭﺇﴰﺎﺗﻪ ﰊ ﺍﻷﻋﺪﺍﺀ‬
‫ﻭﺇﺫﺍ ﻣﺎ ﻛﺘﻤﺖ ﻣﺎ ﰊ ﻣﻦ ﻭﺝ ‪ٍ ...‬ﺩ ﺃﺫﺍﻋﺘﻪ ﻣﻘﻠﺘﺎﻱ ﺑﻜﺎﺀ‬
‫ﻛﻌﻄﺎﻳﺎ ﺳﺒﺄ ﺑﻦ ﺃﲪﺪ ﳜﻔﻲ ‪ ...‬ﻫﺎ ﻓﺘﺮﺩﺍﺩ ﺷﻬﺮ ﹰﺓ ﻭﳕﺎﺀ‬
 ‫ﻧﺮﲡﻴﻪ ﻬﺑﺬﻩ ﺍﳌﺪﺡ ﺍﳉﻮ ‪ ...‬ﺩ ﻭﺇﻥ ﱂ ﳕﺪﺣﻪ ﺟﺎﺩ ﺍﺑﺘﺪﺍﺀ‬
‫ﺃﳌﻌﻲ ﻳﻜﺎﺩ ﻳﻨﺒﻴﻚ ﻋﻤﺎ ‪ ...‬ﻛﺎﻥ ﰲ ﺍﻟﻐﻴﺐ ﻓﻄﻨ ﹰﺔ ﻭﺫﻛﺎﺀ‬
‫ﺽ ‪ ...‬ﺃﺧﻠﻔﺖ ﺭﺍﺣﺘﺎﻩ ﺫﺍﻙ ﺍﻟﺴﻤﺎﺀ‬
‫ﻭﺇﺫﺍ ﺃﺧﻠﻒ ﺍﻟﺴﻤﺎﺀ ﺑﺄﺭ ﹴ‬
‫ﻯ ﻳﻨﻬﻞ ﺍﻟﺮﻣﺎﺡ ﺍﻟﻈﻤﺎﺀ‬
‫ﻯ ﳜﺠﻞ ﺍﻟﻐﻴﻮﺙ ﺍﻬﻧﻤﺎ ﹰﻻ ‪ ...‬ﻭﺟﺪ ً‬
‫ﺑﻨﺪ ً‬
‫ﻣﺎ ﺃﺑﺎﱄ ﺇﺫ ﺃﺣﺴﻦ ﺍﻟﺪﻫﺮ ﻓﻴﻪ ‪ ...‬ﺃﺣﺴﻦ ﺍﻟﺪﻫﺮ ﻟﻠﻮﺭﻯ ﺃﻡ ﺃﺳﺎﺀ‬
‫ﺃﻳﻬﺎ ﺍﺠﻤﻟﺪﺏ ﺍﻟﻀﺮﻳﻚ ﺍﻧﺘﺠﻌﻪ ‪ ...‬ﻓﻌﻄﺎﻳﺎﻩ ﺗﺴﺒﻖ ﺍﻷﻧﻮﺍﺀ‬
‫ﺗﻠﻖ ﻣﻨﻪ ﺍﳌﻬﺬﺏ ﺍﳌﺎﺟﺪ ﺍﻟﻨﺪ ‪ ...‬ﺏ ﺍﻟﻜﺮﱘ ﺍﻟﺴﻤﻴﺬﻉ ﺍﻷﺑﺎﺀ‬
‫ﺭﺍﺣﺔ ﰲ ﺍﻟﻨﺪﻯ ﺗﻨﻴﻞ ﻧﻀﺎﺭﹰﺍ ‪ ...‬ﻭﺣﺴﺎﻡ ﰲ ﺍﻟﺮﻭﻉ ﻳﻬﻤﻲ ﺩﻣﺎﺀ‬
‫ﲑ ﺩﻋﻮﺗﻚ ﻟﻠﺪﻩ ‪ ...‬ﺭ ﻓﻜﻨﺖ ﺍﻣﺮﹰﺃ ﳚﻴﺐ ﺍﻟﺪﻋﺎﺀ‬ ‫ﻳﺎ ﺃﺑﺎ ﲪ ﹴ‬
‫ﻓﺄﰉ ﺍﻟﺒﺨﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺎﻣﹰﺎ ‪ ...‬ﻭﺃﰉ ﺍﳉﻮﺩ ﺃﻥ ﻳﻜﻮﻥ ﻭﺭﺍﺀ‬
‫ﺃﻧﺎ ﺃﺷﻜﻮ ﺇﻟﻴﻚ ﺟﻮﺭ ﺯﻣﺎ ٍﻥ ‪ ...‬ﺩﺃﺑﻪ ﺃﻥ ﻳﻌﺎﻧﺪ ﺍﻷﺩﺑﺎﺀ‬
‫ﺃﳘﻠﺘﲏ ﺻﺮﻭﻓﻪ ﻭﻛﺄﱐ ‪ ...‬ﺃﻟﻒ ﺍﻟﻮﺻﻞ ﺃﻟﻐﻴﺖ ﺇﻟﻐﺎﺀ‬
‫ﺇﻥ ﺳﻄﺎ ﺃﺭﻫﺐ ﺍﻟﻀﺮﺍﻏﻢ ﰲ ﺍﻵ ‪ ...‬ﺟﺎﻡ ﺃﻭ ﺟﺎﺩ ﲞﻞ ﺍﻟﻜﺮﻣﺎﺀ‬
‫ﺷﻴﻢ ﻣﻦ ﺃﺑﻴﻪ ﺃﲪﺪ ﻻ ﻳﻦ ‪ ...‬ﻓﻚ ﻋﻨﻬﺎ ﺗﺘﺒﻌﹰﺎ ﻭﺍﻗﺘﻔﺎﺀ‬
‫ﻗﺪ ﺗﻌﺎﻃﻰ ﰲ ﺍﺠﻤﻟﺪ ﺷﺄﻭﻙ ﻗﻮﻡ ‪ ...‬ﻋﺠﺰﻭﺍ ﻭﺍﺣﺘﻤﻠﺖ ﻓﻴﻪ ﺍﻟﻌﻨﺎﺀ‬
‫ﺷﺮﻓﹰﺎ ﺷﺎﳐﹰﺎ ﻭﳎﺪﹰﺍ ﻣﻨﻴﻔﹰﺎ ‪ ...‬ﲪﲑﻳﹰﺎ ﻭﻏﲑﹰﺓ ﻗﻌﺴﺎﺀ‬
‫ﻣﺎﻝ ﻋﲏ ﲟﺎ ﺃﺅﻣﻞ ﻓﻴﻪ ‪ ...‬ﻛﻠﻤﺎ ﻗﻠﺖ ﺳﻮﻑ ﻳﺄﺳﻮ ﺃﺳﺎﺀ‬
‫ﺖ ﻟﻮ ﺍﺳﺘﻘﺮ ﺑﻪ ﺍﻟﱪ ‪ ...‬ﺑﻮﻉ ﱂ ﻳﺮﺿﻪ ﻟﻪ ﻧﺎﻓﻘﺎﺀ‬
‫ﺭﻫﻦ ﺑﻴ ٍ‬
‫ﻧﻔﻀﺘﲏ ﻧﻔﺾ ﺍﳌﺮﺟﻢ ﺣﱴ ‪ ...‬ﺧﻠﺘﲏ ﰲ ﻓﻢ ﺍﻟﺰﺍﻣﻦ ﻧﺪﺍﺀ‬
‫ﻣﻨﻌﺘﲏ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻣﻨﻊ ﺍﻝ ‪ ...‬ﺗﻌﻠﻞ ﺍﻟﺘﺴﻊ ﺻﺮﻓﻬﺎ ﺍﻷﲰﺎﺀ‬
‫ﲑ ﻭﺣﺮﻣﺔ ﺇﺣﺴﺎ ‪ ...‬ﻧﻚ ﻋﻨﺪﻱ ﻣﺎ ﻛﺎﻥ ﺣﱯ ﺭﻳﺎﺀ‬ ‫ﻳﺎ ﺃﺑﺎ ﲪ ﹴ‬
‫ﻣﺎ ﻇﻨﻨﺖ ﺍﻟﺰﻣﺎﻥ ﻳﺒﻌﺪﱐ ﻋﻦ ‪، ...‬ﻙ ﺇﱃ ﺃﻥ ﺃﻓﺎﺭﻕ ﺍﻷﺣﻴﺎﺀ‬
‫ﻏﲑ ﺃﱐ ﻓﺪﺗﻚ ﻧﻔﺴﻲ ﻣﻦ ﺍﻟﺴﻮ ‪ ...‬ﺀ ﻭﺇﻥ ﻗﻠﺖ ﺃﻥ ﺗﻜﻮﻥ ﻓﺪﺍﺀ‬

‫ﺿﺎﻉ ﺳﻌﻴﻲ ﻭﺧﺒﺖ ﺧﺎﺑﺖ ﺃﻋﺎ ‪ ...‬ﺩﻳﻚ ﻭﻣﻦ ﻳﺒﺘﻐﻲ ﻟﻚ ﺍﻷﺳﻮﺍﺀ‬

‫ﻭﺍﺣﺘﻤﻠﺖ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﻨﻘﺺ ﻭﺍﻝ ‪ ...‬ﺇﺑﻌﺎﺩ ﻭﺍﻟﺬﻝ ﻭﺍﻟﻌﻨﺎ ﻭﺍﳉﻔﺎﺀ‬
‫ﻭﲡﻤﻠﺖ ﻭﺍﺿﻄﺮﺑﺖ ﻓﻤﺎ ﺃﺏ ‪ ...‬ﻗﻰ ﻋﻠﻰ ﻋﻮﺩﻱ ﺍﻟﺰﻣﺎﻥ ﳊﺎﺀ‬
‫ﺃﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﺻﱪ ‪ ...‬ﻻ ﻭﻟﻮ ﻛﻨﺖ ﺻﺨﺮ ﹰﺓ ﺻﻤﺎﺀ؟‬
‫ﻭﻟﻮ ﺃﱐ ﱂ ﺃﻋﺘﻤﺪ ﺩﻭﻥ ﻏﲑﻱ ‪ ...‬ﻟﺘﺄﺳﻴﺖ ﺃﻥ ﺃﻣﻮﺕ ﻭﻓﺎﺀ‬
‫ﻑ ‪ ...‬ﻋﻨﺪ ﻣﻦ ﻛﺎﻥ ﻳﻔﻬﻢ ﺍﻹﳝﺎﺀ‬
‫ﻏﲑ ﺃﻥ ﺍﻟﺘﺼﺮﻳﺢ ﻟﻴﺲ ﲞﺎ ٍ‬
‫ﱳ ﻋﻠﻴﻚ ﻭﻣﺎ ﱂ ‪ ...‬ﺕ ﻋﻠﻰ ﻣﺎ ﻟﻘﻴﺖ ﺇﻻ ﺍﻟﻘﻀﺎﺀ‬
‫ﻏﲑ ﺃﱐ ﻣ ﹴ‬
 ‫ﻭﺳﻴﺄﺗﻴﻚ ﰲ ﺍﻟﺒﻌﺎﺩ ﻭﰲ ﺍﻟﻘﺮ ‪ ...‬ﺏ ﻣﺪﻳﺢ ﻳﺴﺘﻮﻗﻒ ﺍﻟﺸﻌﺮﺍﺀ‬
‫ﻓﺒﺸﻜ ﹴﺮ ﺭﺣﻠﺖ ﻋﻨﻚ ﻭﺃﻟﻘﺎ ‪ ...‬ﻙ ﺑﻪ ﺇﻥ ﻗﻀﻰ ﺍﻹﻟﻪ ﻟﻘﺎﺀ‬
‫ﻟﻴﺲ ﻳﺒﻘﻰ ﰲ ﺍﻟﺪﻫﺮ ﻏﲑ ﺛﻨﺎ ٍﺀ ‪ ...‬ﻓﺎﻛﺘﺴﺐ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﺫﺍﻙ ﺍﻟﺜﻨﺎﺀ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺗﺸﻜﻲ ﺍﶈﺒﻮﻥ ﺍﻟﺼﺒﺎﺑﺔ ﻟﻴﺘﲏ ‪ ...‬ﲢﻤﻠﺖ ﻣﺎ ﻳﻠﻘﻮﻥ ﻣﻦ ﺑﻴﻨﻬﻢ ﻭﺣﺪﻱ‬
‫ﻓﻜﺎﻧﺖ ﻟﻨﻔﺴﻲ ﻟﺬﺓ ﺍﳊﺐ ﻛﻠﻬﺎ ‪ ...‬ﻓﻠﻢ ﻳﺪﺭﻫﺎ ﻗﺒﻠﻲ ﳏﺐ ﻭﻻ ﺑﻌﺪﻱ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺾ ‪ ...‬ﺗﻮﻟﺪ ﰲ ﻗﻠﻮﻬﺑﻢ ﺍﳌﻮﺩﻩ‬
‫ﻫﺪﺍﻳﺎ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﻟﺒﻌ ﹴ‬
‫ﻯ ﻭﺣﺒﹰﺎ ‪ ...‬ﻟﺼﺮﻑ ﺍﻟﺪﻫﺮ ﻭﺍﳊﺪﺛﺎﻥ ﻋﺪﻩ‬ ‫ﻭﺗﺰﺭﻉ ﰲ ﺍﻟﻨﻔﻮﺱ ﻫﻮ ً‬
‫ﻭﺗﺼﻄﺎﺩ ﺍﻟﻘﻠﻮﺏ ﺑﻼ ﺷﺮﺍ ٍﻙ ‪ ...‬ﻭﺗﺴﻌﺪ ﺣﻆ ﺻﺎﺣﺒﻬﺎ ﻭﺟﺪﻩ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬

‫ﺐ ﺍﳊﺎﺭﺛﻲ ﺍﻟﺒﻜﺮﻱ‬
‫ﺍﺑﻦ ﳏﻤﺪ ﻧﺐ ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫ ﹴ‬
‫ﺍﻟﺪﺑﺎﺱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺒﺎﺭﻉ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻛﺎﻥ ﻟﻐﻮﻳﹰﺎ ﳓﻮﻳﹰﺎ ﻣﻘﺮﺋﹰﺎ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺍﻟﺒﻨﺎﺀ ﻭﻏﲑﻩ‪ ،‬ﻭﺃﻗﺮﺃ‬
‫ﺧﻠﻘﹰﺎ ﻛﺜﲑﹰﺍ‪ .‬ﻭﲰﻊ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ ﻭﻏﲑﻩ ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺴﺎﻛﺮ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ‬
‫ﺍﳌﻌﺮﻓﺔ ﺑﺼﻨﻮﻑ ﺍﻵﺩﺍﺏ ﻓﺎﺿﻼﹰ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﺣﺴﺎﻥ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻟﻪ ﺩﻳﻮﺍﻥ ﺷﻌ ﹴﺮ ﺟﻴ ٍﺪ‪ .‬ﻭﻫﻮ ﻣﻦ‬
‫ﺑﻴﺖ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻓﺈﻥ ﺟﺪﻩ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﻛﺎﻥ ﻭﺯﻳﺮ ﺍﳌﻌﺘﻀﺪ ﻭﺍﳌﻜﺘﻔﻲ ﺑﻌﺪﻩ‪ ،‬ﻭﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻛﺎﻥ‬
‫ﻭﺯﻳﺮ ﺍﳌﻌﺘﻀﺪ ﺃﻳﻀﹰﺎ ﻗﺒﻞ ﺍﺑﻨﻪ ﺍﻟﻘﺎﺳﻢ‪ .‬ﻭﻛﺎﻥ ﺑﲔ ﺍﻟﺒﺎﺭﻉ ﻭﺍﺑﻦ ﺍﳍﺒﺎﺭﻳﺔ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ ﻣﺪﺍﻋﺒﺎﺕ‪ ،‬ﻓﺈﻬﻧﻤﺎ ﻛﺎﻧﺎ‬
‫ﺭﻓﻴﻘﲔ ﻣﻨﺬ ﻧﺸﺄﺍ‪ ،‬ﻭﺃﺿﺮ ﺍﻟﺒﺎﺭﻉ ﰲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﲰﻊ ﻣﻨﻪ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﳊﺴﻴﲏ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻬﺠ ﹴﻞ ﺍﻟﻀﺮﻳﺮ ﺍﻟﺒﺎﻗﺪﺭﺍﺋﻲ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺟﻌﻔ ﹴﺮ‬
‫ﺙ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺗﻮﰲ ﺻﺒﻴﺤﺔ ﻳﻮﻡ‬
‫ﺍﻟﻮﺍﺳﻄﻲ ﺍﳌﻘﺮﺉ ﺍﻟﻀﺮﻳﺮ ﻭﻏﲑﻩ‪ .‬ﻭﻛﺎﻥ ﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺛﻼ ٍ‬
‫ﺍﻟﺜﻼﺛﺎﺀ ﺳﺎﺑﻊ ﻋﺸﺮ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﱂ ﻻ ﺃﻫﻴﻢ ﺇﱃ ﺍﻟﺮﻳﺎﺽ ﻭﺣﺴﻨﻬﺎ ‪ ...‬ﻭﺃﻇﻞ ﻣﻨﻬﺎ ﲢﺖ ﻇ ﹴﻞ ﺿﺎﰲ؟‬
‫ﺐ ﺻﺎﰲ‬‫ﻭﺍﻟﺰﻫﺮ ﺣﻴﺎﱐ ﺑﺜﻐ ﹴﺮ ﺑﺎﺳ ﹴﻢ ‪ ...‬ﻭﺍﻟﺒﺎﺀ ﻭﺍﻓﺎﱐ ﺑﻘﻠ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻳﻮﻡ ﻣﻦ ﺍﻟﺰﻣﻬﺮﻳﺮ ﻣﻘﺮﻭﺭ ‪ ...‬ﻋﻠﻴﻪ ﺛﻮﺏ ﺍﻟﻀﺒﺎﺏ ﻣﺰﺭﻭﺭ‬
‫ﻛﺄﳕﺎ ﺣﺸﻮ ﺟﻮﻩ ﺇﺑﺮ ‪ ...‬ﻭﺃﺭﺿﻪ ﻓﺮﺷﻬﺎ ﻗﻮﺍﺭﻳﺮ‬
‫ﻭﴰﺴﻪ ﺣﺮﺓ ﳐﺪﺭﺓ ‪ ...‬ﻟﻴﺲ ﳍﺎ ﻣﻦ ﺿﺒﺎﺑﻪ ﻧﻮﺭ‬
‫ﻭﺣﺞ ﺍﻟﺒﺎﺭﻉ ﺑﻦ ﺍﻟﺪﺑﺎﺱ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻊ ﻣﻦ ﺍﳊﺞ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﻳﻌﻠﻰ ﺑﻦ ﺍﳍﺒﺎﺭﻳﺔ ﻣﺮ ﹰﺓ ﻓﻠﻢ ﳚﺪﻩ‪ ،‬ﻓﻜﺘﺐ‬
‫ﺇﻟﻴﻪ ﺑﻘﺼﻴﺪ ٍﺓ ﻃﻮﻳﻠ ٍﺔ ﻳﻌﺎﺗﺒﻪ ﻬﺑﺎ ﻣﻄﻠﻌﻬﺎ‪:‬‬
‫ﻳﺎﺑﻦ ﻭﺩﻱ ﻭﺃﻳﻦ ﻣﲏ ﺍﺑﻦ ﻭﺩﻱ ‪ ...‬ﻏﲑﺕ ﻃﺒﻌﻪ ﺍﻟﺮﻳﺎﺳﺔ ﺑﻌﺪﻱ؟‬
‫ﻭﻓﻴﻬﺎ ﻣﺪﺍﻋﺒﺔ ﺑﻠﻐﺖ ﺣﺪ ﺍﻟﺴﺨﻒ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﺍﻟﺒﺎﺭﻉ ﺑﻘﺼﻴﺪ ٍﺓ ﻃﻮﻳﻠ ٍﺔ ﺃﻳﻀﹰﺎ ﻣﻄﻠﻌﻬﺎ‪:‬‬
‫ﻭﺻﻠﺖ ﻭﻗﻌﺔ ﺍﻟﺸﺮﻳﻒ ﺃﰊ ﻳﻊ ‪ ...‬ﱃ ﻓﺤﻠﺖ ﳏﻞ ﻟﻘﻴﺎﻩ ﻋﻨﺪﻱ‬
‫ﻼ ‪ ...‬ﰒ ﺃﻟﺼﻘﺘﻬﺎ ﺑﻌﻴﲏ ﻭﺧﺪﻱ‬‫ﻼ ﻭﺳﻬ ﹰ‬
‫ﻓﺘﻠﻘﻴﺘﻬﺎ ﺑﺄﻫ ﹰ‬
‫ﻭﻓﻀﻀﺖ ﺍﳋﺘﺎﻡ ﻋﻨﻬﺎ ﻓﻤﺎ ﻇﻦ ‪ ...‬ﻧﻚ ﺑﺎﻟﺼﺎﺏ ﺇﺫ ﻳﺸﺎﺏ ﺑﺸﻬﺪ‬
‫ﺑﲔ ﺣﻠ ﹴﻮ ﻣﻦ ﺍﻟﻌﺘﺎﺏ ﻭﻣ ﹴﺮ ‪ ...‬ﻫﻮ ﺃﻭﱃ ﺑﻪ ﻭﻫﺰ ﹴﻝ ﻭﺟﺪ‬
‫ﻭﲡﲎ ﻋﻠﻲ ﻣﻦ ﻏﲑ ﺟﺮ ﹴﻡ ‪ ...‬ﲟﻼ ﹴﻡ ﻳﻜﺎﺩ ﳛﺮﻕ ﺟﻠﺪﻱ‬
‫ﻳﺪﻋﻲ ﺃﻧﲏ ﺍﺣﺘﺠﺒﺖ ﻭﻗﺪ ﺯﺍ ‪ ...‬ﺭ ﻣﺮﺍﺭﹰﺍ ﺣﺎﺷﺎﻩ ﻣﻦ ﻗﺒﺢ ﺭﺩ‬
‫ﺩﻋﻚ ﻣﻦ ﺫﻣﻚ ﺍﻟﺮﻳﺎﺳﺔ ﻭﺍﳊﺞ ‪ ...‬ﺝ ﻭﻗﻞ ﱄ ﺑﻐﲑ ﺣ ﹴﻞ ﻭﻋﻘﺪ‬
‫ﻓﺒﻤﺎﺫﺍ ﻋﻠﻤﺖ ﺑﺎﷲ ﺃﱐ ‪ ...‬ﻗﺪ ﺗﻨﻜﺮﺕ ﺃﻭ ﺗﻐﲑ ﻋﻬﺪﻱ؟‬
‫ﲑ ﺃﻡ ﻗﺎﺋﺪ ﺟﻴﺶ ﺟﻨﺪ؟‬
‫ﻣﻦ ﺗﺮﺍﱐ ﺃﻋﺎﻣﻞ ﺃﻡ ﻭﺯﻳﺮ ‪ ...‬ﻷﻣ ﹴ‬

‫ﺃﻧﺎ ﺫﺍﻙ ﺍﳋﻞ ﺍﳋﻠﻴﻊ ﺍﻟﺬﻱ ﺗﻊ ‪ ...‬ﺭﻑ ﺃﺭﺿﻲ ﻭﻟﻮ ﲞﺒ ﹴﺰ ﻭﺩﺭﺩﻱ‬

‫ﻭﺇﺫﺍ ﺻﺢ ﱄ ﻧﺪﱘ ﻓﺬﺍﻙ ﺍﻝ ‪ ...‬ﻳﻮﻡ ﻋﻴﺪﻱ ﻭﺻﺎﺣﺐ ﺍﻟﺪﺳﺖ ﻋﺒﺪﻱ‬
‫ﺃﺗﺮﺍﱐ ﻟﻮ ﻛﻨﺖ ﰲ ﺍﻟﻨﺎﺭ ﻣﻊ ﻫﺎ ‪ ...‬ﻣﺎﻥ ﺃﻧﺴﺎﻙ ﺃﻭ ﲜﻨﺔ ﺧﻠﺪ؟‬
‫ﺃﻭ ﻟﻮ ﺃﺗﻰ ﻋﺼﺒﺖ ﺑﺎﻟﺘﺎﺝ ﺃﺳﻠﻮ ‪ ...‬ﻙ ﻭﻟﻮ ﻛﻨﺖ ﻏﺎﺋﺒﹰﺎ ﻋﻦ ﺭﺷﺪﻱ‬
‫ﺃﻧﺎ ﺃﺿﻌﺎﻑ ﻣﺎ ﻋﻬﺪﺕ ﻋﻠﻰ ﺍﻟﻌﻪ ‪ ...‬ﺩ ﻭﺇﻥ ﻛﻨﺖ ﻻ ﺗﻜﺎﰲ ﺑﻮﺩ‬
‫ﻭﰲ ﺍﻟﻘﺼﻴﺪﺓ ﺃﺑﻴﺎﺕ ﺗﺘﻀﻤﻦ ﺳﺨﻔﹰﺎ ﻓﺎﺣﺸﹰﺎ ﺿﺮﺑﻨﺎ ﻋﻦ ﺫﻛﺮﻫﺎ ﺻﻔﺤﹰﺎ‪ .‬ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺃﻡ ﻷﱐ ﻗﻨﻌﺖ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺎ ‪ ...‬ﺱ ﺑﻔﺮ ٍﺩ ﺑﲔ ﺍﻷﻛﺎﺭﻡ ﻓﺮﺩ‬
‫ﻼ ﻣﻨﻪ ﺇﱃ ﻏﲑ ﺣﺪ‬
‫ﺻﺎﻥ ﻭﺟﻬﻲ ﻋﻦ ﺍﻟﻠﺌﺎﻡ ﻭﺃﻭﻻ ‪ ...‬ﱐ ﲨﻴ ﹰ‬
‫ﺃﻡ ﻷﱐ ﻗﻨﻌﺖ ﺣﱴ ﻟﻘﺪ ﺻﺮ ‪ ...‬ﺕ ﺑﻘﻨﻌﻲ ﻧﺴﻴﺞ ﺩﻫﺮﻱ ﻭﻭﺣﺪﻱ‬
‫ﺃﻡ ﻷﱐ ﺃﻧﻔﺖ ﻣﻊ ﺫﺍ ﻣﻦ ﺍﻟﻜﺪ ‪ ...‬ﻳﺔ ﺃﻳﻦ ﺍﻟﻜﺮﺍﻡ ﻗﻞ ﱄ ﻷﻛﺪﻱ؟‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﺍﳌﺮﺀ ﺃﻋﻄﻰ ﻧﻔﺴﻪ ﻛﻞ ﻣﺎ ﺍﺷﺘﻬﺖ ‪ ...‬ﻭﱂ ﻳﻨﻬﻬﺎ ﺗﺎﻗﺖ ﺇﱃ ﻛﻞ ﺑﺎﻃﻞ‬
‫ﻭﺳﺎﻗﺖ ﺇﻟﻴﻪ ﺍﻹﰒ ﻭﺍﻟﻌﺎﺭ ﺑﺎﻟﺬﻱ ‪ ...‬ﺩﻋﺘﻪ ﺇﻟﻴﻪ ﻣﻦ ﺣﻼﻭﺓ ﻋﺎﺟﻞ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﻓﻨﻴﺖ ﻣﺎﺀ ﺍﻟﻮﺟﻪ ﻣﻦ ﻃﻮﻝ ﻣﺎ ‪ ...‬ﺃﺳﺄﻝ ﻣﻦ ﻻ ﻣﺎﺀ ﰲ ﻭﺟﻬﻪ‬
‫ﺃﻬﻧﻲ ﺇﻟﻴﻪ ﺣﺎﱄ ﺍﻟﺬﻱ ‪ ...‬ﻳﺎ ﻟﻴﺘﲏ ﻣﺖ ﻭﱂ ﺃﻬﻧﻪ‬
‫ﻓﻠﻢ ﻳﻨﻠﲏ ﺃﺑﺪﹰﺍ ﺭﻓﺪﻩ ‪ ...‬ﻭﱂ ﺃﻛﺪ ﺃﺳﻠﻢ ﻣﻦ ﺟﺒﻬﻪ‬
‫ﻭﺍﻟﺪﻫﺮ ﺇﺫ ﻣﺎﺕ ﳑﺎﺭﻳﺪﻩ ‪ ...‬ﻗﺪ ﻣﺪ ﺃﻳﺪﻳﻪ ﺇﱃ ﺑﻠﻬﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﺗﻨﺎﺯﻋﲏ ﺍﻟﻨﻔﺲ ﺃﻋﻠﻰ ﻣﻘﺎ ﹴﻡ ‪ ...‬ﻭﻟﺴﺖ ﻣﻦ ﺍﻟﻌﺠﺰ ﻻ ﺃﻧﺸﻂ‬
‫ﻭﻟﻜﻦ ﺑﻘﺪﺭ ﻋﻠﻮ ﺍﳌﻜﺎﻥ ‪ ...‬ﻳﻜﻮﻥ ﻫﺒﻮﻁ ﺍﻟﺬﻱ ﻳﺴﻘﻂ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ‬

‫ﺑﻦ ﺟﻌﻔﺮ‬
‫ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺮﺍﻓﻘﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳋﺎﻟﻊ‪ ،‬ﺃﺣﺪ ﻛﺒﺎﺭ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﻟﻪ‬
‫ﺷﻌﺮ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﻋﻠ ﹴﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻭﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺴﲑﺍﰲ ﻭﻏﲑﳘﺎ‪ .‬ﻭﻳﻘﺎﻝ ﺇﻧﻪ‬
‫ﻣﻦ ﺫﺭﻳﺔ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻷﻭﺩﻳﺔ ﻭﺍﳉﺒﺎﻝ ﻭﺍﻟﺮﻣﺎﻝ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﻭﻛﺘﺎﺏ ﲣﻴﻼﺕ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺷﺮﺡ ﺷﻌﺮ ﺃﰊ ﲤﺎﻡﹴ‪ ،‬ﻭﻛﺘﺎﺏ ﺻﻨﺎﻋﺔ ﺍﻟﺸﻌﺮ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﻣﻦ‬
‫ﺷﻌﺮﻩ‪:‬‬
‫ﺭﺃﻳﺖ ﺍﻟﻌﻘﻞ ﱂ ﻳﻜﻦ ﺍﻧﺘﻬﺎﺑﹰﺎ ‪ ...‬ﻭﱂ ﻳﻘﺴﻢ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺴﻨﻴﻨﺎ‬
‫ﻓﻠﻮ ﺃﻥ ﺍﻟﺴﻨﲔ ﺗﻘﺴﻤﺘﻪ ‪ ...‬ﺧﻮﻯ ﺍﻵﺑﺎﺀ ﺃﻧﺼﺒﺔ ﺍﻟﺒﻨﻴﻨﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺧﻄﺮﺕ ﻓﻘﻠﺖ ﳍﺎ ﻣﻘﺎﻟﺔ ﻣﻐﺮ ﹴﻡ ‪ ...‬ﻣﺎﺫﺍ ﻋﻠﻴﻚ ﻣﻦ ﺍﻟﺴﻼ؟ ﻓﺴﻠﻤﻲ‬
‫ﻗﺎﻟﺖ ﲟﻦ ﺗﻌﲎ؟ ﻓﺤﺒﻚ ﺑﲔ ‪ ...‬ﻣﻦ ﺳﻘﻢ ﺟﺴﻤﻚ ﻗﻠﺖ ﺑﺎﳌﺘﻜﻠﻢ‬
‫ﻓﺘﺒﺴﻤﺖ ﻓﺒﻜﻴﺖ ﻗﺎﻟﺖ ﻻ ﺗﺮﻉ ‪ ...‬ﻓﻠﻌﻞ ﻣﺜﻞ ﻫﻮﺍﻙ ﺑﺎﳌﺘﺒﺴﻢ‬
‫ﻗﻠﺖ ﺍﺗﻔﻘﻨﺎ ﰲ ﺍﳍﻮﻯ ﻓﺰﻳﺎﺭﹰﺓ ‪ ...‬ﺃﻭ ﻣﻮﻋﺪﹰﺍ ﻗﺒﻞ ﺍﻟﺰﻳﺎﺭﺓ ﻗﺪﻣﻲ‬
‫ﱴ ‪ ...‬ﻟﻮ ﱂ ﺃﺩﻋﻚ ﺗﻨﺎﻡ ﰊ ﱂ ﲢﻠﻢ‬
‫ﻓﺘﻀﺎﺣﻜﺖ ﻋﺠﻴﹰﺎ ﻭﻗﺎﻟﺖ ﻳﺎ ﻓ ً‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺡ ‪ ...‬ﺃﻣﺎ ﻟﻠﻨﺠﻢ ﻓﻴﻪ ﻣﻦ ﺑﺮﺍﺡ‬‫ﺃﻣﺎ ﻟﻈﻼﻡ ﻟﻴﻠﻲ ﻣﻦ ﺻﺒﺎ ﹴ‬
‫ﻛﺄﻥ ﺍﻷﻓﻖ ﺳﺪ ﻓﻠﻴﺲ ﻳﺮﺟﻰ ‪ ...‬ﺑﻪ ﻬﻧﺞ ﺇﱃ ﻛﻞ ﺍﻟﻨﻮﺍﺣﻲ‬
‫ﻛﺄﻥ ﺍﻟﺸﻤﺲ ﻗﺪ ﻣﺴﺨﺖ ﳒﻮﻣﹰﺎ ‪ ...‬ﺗﺴﲑ ﻣﺴﲑ ﺭﻭﺍ ٍﺩ ﻃﻼﺡ‬
‫ﻛﺄﻥ ﺍﻟﺼﺒﺢ ﻣﻬﺠﻮﺭ ﻃﺮﻳﺪ ‪ ...‬ﻛﺄﻥ ﺍﻟﻠﻴﻞ ﻣﺎﺕ ﺻﺮﻳﻊ ﺭﺍﺡ‬
‫ﺶ ﻣﱳ ﺣﺰﻧﹰﺎ ‪ ...‬ﻛﺄﻥ ﺍﻟﻨﺴﺮ ﻣﻜﺴﻮﺭ ﺍﳉﻨﺎﺡ‬
‫ﻛﺄﻥ ﺑﻨﺎﺕ ﻧﻌ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻑ ﺳﺎﺋ ﹴﻞ ‪ ...‬ﺧﲑ ﺍﳌﻮﺍﻫﺐ ﺃﻥ ﺗﺮﻯ ﻣﺴﺆﻭ ﹰﻻ‬
‫ﻻ ﺗﻌﺒﺴﻦ ﺑﻮﺟﻪ ﻋﺎ ٍ‬
‫ﻻ ﲡﺒﻬﻦ ﺑﺎﻟﺮﺩ ﻭﺟﻪ ﻣﺆﻣ ﹴﻞ ‪ ...‬ﻓﺒﻘﺎﺀ ﻋﺰﻙ ﺃﻥ ﺗﺮﻯ ﻣﺄﻣﻮﻻ‬
‫ﻳﻠﻘﻰ ﺍﻟﻜﺮﱘ ﻓﻴﺴﺘﺪﻝ ﺑﺒﺸﺮﻩ ‪ ...‬ﻭﻳﺮﻯ ﺍﻟﻌﺒﻮﺱ ﻋﻠﻰ ﺍﻟﻠﺌﻴﻢ ﺩﻟﻴﻼ‬
‫ﻭﺍﻋﻠﻢ ﺑﺄﻧﻚ ﻻ ﳏﺎﻟﺔ ﺻﺎﺋﺮ ‪ ...‬ﺧﱪٍﺍ ﻓﻜﻦ ﺧﱪﹰﺍ ﻳﺮﻭﻕ ﲨﻴﻼ‬
‫ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ‬
 ‫ﻼ ﻋﺎﳌﹰﺎ ﺑﺎﳍﻨﺪﺳﺔ ﻭﺍﳍﻴﺌﺔ‪ ،‬ﻛﻠﻔﹰﺎ ﺑﺼﻨﺎﻋﺔ ﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﺃﺧﺬ‬
‫ﺍﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺣ ﹴﻲ ﺍﻟﺘﺠﻴﱯ ﺍﻟﻘﺮﻃﱯ‪ .‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺙ ﺍﻟﺮﻳﺎﺿﻲ ﺍﻟﻔﻠﻜﻲ‬
‫ﻋﻠﻢ ﺍﻟﻌﺪﺩ ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﳍﻴﺌﺔ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﳏﻤ ٍﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺑﺮﻏﻮ ٍ‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﻭﳊﻖ ﲟﺼﺮ ﺑﻌﺪ ﺃﻥ ﻧﺎﻟﺘﻪ ﺑﺎﻷﻧﺪﻟﺲ ﻭﰲ ﻃﺮﻳﻘﻪ ﺑﺎﻟﺒﺤﺮ ﳏﻦ ﺷﺪﻳﺪﺓ‪ ،‬ﰒ‬
‫ﺭﺣﻞ ﻣﻦ ﺍﻟﻘﺎﻫﺮﺓ ﺇﱃ ﺍﻟﻴﻤﻦ ﻭﺍﺗﺼﻞ ﺑﺄﻣﲑﻫﺎ ﺍﻟﺼﻠﻴﺤﻲ ﺍﻟﻘﺎﺋﻢ ﺑﺎﻟﺪﻋﻮﺓ ﻟﻠﻤﻨﺘﺼﺮ ﺑﺎﷲ ﻣﻌﺪ ﺑﻦ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻲﹴ‪،‬‬
‫ﻓﺤﻈﻲ ﻋﻨﺪﻩ ﻭﺑﻌﺜﻪ ﺭﺳﻮ ﹰﻻ ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ ﺍﷲ ﺍﳋﻠﻴﻔﺔ ﺍﻟﻌﺒﺎﺳﻲ ﰲ ﻫﻴﺌٍﺔ ﻓﺨﻤﺔٍ‪ ،‬ﻓﻨﺎﻝ ﺇﻗﺒﺎ ﹰﻻ ﻭﺩﻧﻴﺎ‬
‫ﺖ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﺯﻳﺞ‬ ‫ﻋﺮﻳﻀ ﹰﺔ‪ .‬ﻭﺗﻮﰲ ﺑﺎﻟﻴﻤﻦ ﺑﻌﺪ ﺍﻧﺼﺮﺍﻓﻪ ﻣﻦ ﺑﻐﺪﺍﺩ ﺇﻟﻴﻬﺎ ﺳﻨﺔ ﺳ ٍ‬
‫ﳐﺘﺼﺮ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﺴﻨﺪ ﻫﻨﺪ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺗﺄﻣﻞ‪ .‬ﺻﻮﺭﺓ ﺍﻟﻌﺪﺩ ‪ ...‬ﻓﻤﻦ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻫﺪﻯ‬
‫ﻛﻤﺎ ﺍﻷﻋﺪﺍﺩ ﺭﺍﺟﻌﺔ ‪ ...‬ﻭﺇﻥ ﻛﺜﺮﺕ ﺇﱃ ﺍﻷﺣﺪ‬
‫ﺏ ﻭﺍﺣ ٍﺪ ﺻﻤﺪ‬
‫ﻛﺬﺍﻙ ﺍﳋﻠﻖ ﻣﺮﺟﻌﻬﻢ ‪ ...‬ﻟﺮ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﲢﻔﻆ ﻣﻦ ﻟﺴﺎﻧﻚ ﻓﻬﻮ ﻋﻀﻮ ‪ ...‬ﺃﺷﺪ ﻋﻠﻴﻚ ﻣﻦ ﻭﻗﻊ ﺍﻟﺴﻨﺎﻥ‬
‫ﻓﻼ ﻭﺍﷲ ﻣﺎ ﰲ ﺍﳋﻠﻖ ﺧﻠﻖ ‪ ...‬ﺃﺣﻖ ﺑﻄﻮﻝ ﺳﺠ ﹴﻦ ﻣﻦ ﻟﺴﺎﻥ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺭﺃﻳﺖ ﺍﻟﺴﻤﺎﺀ ﻛﺎﻟﺒﺤﺮ ﺇﻻ ‪ ...‬ﺃﻥ ﻣﺎ ﺳﻄﻪ ﻣﻦ ﺍﻟﺪﺭ ﻃﺎﰲ‬
‫ﻓﻴﻪ ﻣﺎ ﳝﻸ ﺍﻟﻌﻴﻮﻥ ﻛﺒﲑ ‪ ...‬ﻭﺻﻐﲑ ﻣﺎ ﺑﲔ ﺫﻟﻚ ﺻﺎﰲ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺩﻋﺘﻪ ﺣﻴﺚ ﻻ ﺗﻮﺩﻋﻪ ‪ ...‬ﻭﺣﻲ ﻭﻟﻜﻨﻬﺎ ﺗﺴﲑ ﻣﻌﻪ‬
‫ﰒ ﺗﻮﱃ ﻭﰲ ﺍﻟﻌﻴﻮﻥ ﻟﻪ ‪ ...‬ﺿﻴﻖ ﳎﺎ ﹴﻝ ﻭﰲ ﺍﻟﻘﻠﻮﺏ ﺳﻌﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﻛﺜﺮﺕ ﻋﻰ ﺻﺎﺣﺐ ‪ ...‬ﻭﻗﺪ ﻛﺎﻥ ﻳﺪﻧﻴﻚ ﻣﻦ ﻧﻔﺴﻪ‬
‫ﻓﻼ ﺑﺪ ﻣﻦ ﻣﻠ ﹴﻞ ﻭﺍﻗ ﹴﻊ ‪ ...‬ﻳﻐﲑ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻧﺴﻪ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ‬

‫ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻟﺴﻬﻮﺍﺟﻲ ﺃﺩﻳﺐ ﺷﺎﻋﺮ ﻟﺒﻴﺐ ﻣﺸﻬﻮﺭﻭﺳﻬﻮﺍﲨﻦ ﻗﺮﻯ ﻣﺼﺮ‪ ،‬ﺻﻨﻒ ﻛﺘﺎﺏ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﺗﻮﰲ ﲟﺼﺮ ﺳﻨﺔ‬
‫ﺃﺭﺑﻌﻤﺎﺋﺔٍ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ ، -‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻭﻗﺪ ﻛﻨﺖ ﺃﺧﺸﻰ ﺍﳊﺐ ﻟﻮ ﻛﺎﻥ ﻧﺎﻓﻌﻲ ‪ ...‬ﻣﻦ ﺍﳊﺐ ﺃﻥ ﺃﺧﺸﺎﻩ ﻗﺒﻞ ﻭﻗﻮﻋﻪ‬
‫ﻛﻤﺎ ﺣﺬﺭ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻧﻮﻡ ﻋﻴﻨﻴﻪ ‪ ...‬ﻭﻧﺎﻡ ﻭﱂ ﻳﺸﻌﺮ ﺃﻭﺍﻥ ﻫﺠﻮﻋﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻛﺮﺍﻡ ﺍﳌﺴﺎﻋﻲ ﰲ ﺍﻛﺘﺴﺎﺏ ﳏﺎﻣ ٍﺪ ‪ ...‬ﻭﺃﻫﺪﻯ ﺇﱃ ﻃﺮﻕ ﺍﳌﻌﺎﱄ ﻣﻦ ﺍﻟﻘﻄﺎ‬
‫ﻭﺃﺑﻮﺍﻬﺑﻢ ﻣﻌﻤﻮﺭﺓ ﺑﻌﻔﺎﻬﺗﻢ ‪ ...‬ﻭﺃﻳﺪﻳﻬﻢ ﻻ ﺗﺴﺘﺮﻳﺢ ﻣﻦ ﺍﻟﻌﻄﺎ‬
 ‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻑ ﺃﻳﻜﻴ ٍﺔ ﺫﺍﺕ ﺷﺠ ﹴﻮ ‪ ...‬ﺳﺠﻌﺖ ﰒ ﺭﺟﻌﺖ ﺗﺮﺟﻴﻌﺎ‬ ‫ﻭﻫﺘﻮ ٍ‬
‫ﺫﻛﺮﺕ ﺇﻟﻔﻬﺎ ﻓﺤﻨﺖ ﺇﻟﻴﻪ ‪ ...‬ﻓﺒﻜﻴﻨﺎ ﻣﻦ ﺍﻟﻔﺮﺍﻕ ﲨﻴﻌﺎ‬
‫ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻗﻮﻡ ﻛﺮﺍﻡ ﺇﺫﺍ ﺳﻠﻮﺍ ﺳﻴﻮﻓﻬﻢ ‪ ...‬ﰲ ﺍﻟﺮﻭﻉ ﱂ ﻳﻐﻤﺪﻭﻫﺎ ﰲ ﺳﻮﻯ ﺍﳌﻬﺞ‬
‫ﺇﺫﺍ ﺩﺟﺎ ﺍﳋﻄﺐ ﺃﻭ ﺿﺎﻗﺖ ﻣﺬﺍﻫﺒﻪ ‪ ...‬ﻭﺟﺪﺕ ﻋﻨﺪﻫﻢ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﻓﺮﺝ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺷﺨﻮﺹ ﺍﻟﻔﱴ ﻋﻦ ﻣﻨﺰﻝ ﺍﻟﻀﻴﻢ ﻭﺍﺟﺐ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺃﻫﻠﻪ ﻭﺍﻷﻗﺎﺭﺏ‬
‫ﻭﻟﻠﺤﺮ ﺃﻫﻞ ﺇﻥ ﻧﺄﻯ ﻋﻨﻪ ﺃﻫﻠﻪ ‪ ...‬ﻭﺟﺎﻧﺐ ﻋ ﹴﺰ ﺇﻥ ﻧﺄﻯ ﻋﻨﻪ ﺟﺎﻧﺐ‬
‫ﻭﻣﻦ ﻳﺮﺽ ﺩﺍﺭ ﺍﻟﻀﻴﻢ ﺩﺍﺭﹰﺍ ﻟﻨﻔﺴﻪ ‪ ...‬ﻓﺬﻟﻚ ﰲ ﺩﻋﻮﻯ ﺍﻟﺘﻮﻛﻞ ﻛﺎﺫﺏ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺗﻮﺥ ﻣﻦ ﺍﻟﻄﺮﻕ ﺃﻭﺳﺎﻃﻬﺎ ‪ ...‬ﻭﻋﺪ ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﳌﺸﺘﺒﻪ‬
‫ﻭﲰﻌﻚ ﺻﻦ ﻋﻦ ﲰﺎﻉ ﺍﻟﻘﺒﻴﺢ ‪ ...‬ﻛﺼﻮﻥ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﺍﻟﻨﻄﻖ ﺑﻪ‬
‫ﻓﺈﻧﻚ ﻋﻨﺪ ﲰﺎﻉ ﺍﻟﻘﺒﻴﺢ ‪ ...‬ﺷﺮﻳﻚ ﻟﻘﺎﺋﻠﻪ ﻓﺎﻧﺘﺒﻪ‬
‫ﺍﳊﺴﲔ ﺑﻦ ﳏﻤ ٍﺪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‬
‫ﺍﻟﻨﺠﻮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳌﺴﺘﻮﺭ‪ ،‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﺃﺩﻳﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﻣﺴﻰ ﳛﻦ ﻟﻮﺟﻬﻪ ﻗﻤﺮ ﺍﻟﺪﺟﺎ ‪ ...‬ﻭﻏﺪﺍ ﻳﻠﲔ ﻟﻠﺤﻨﻪ ﺍﳉﻠﻤﻮﺩ‬
‫ﻓﺈﺫﺍ ﺑﺪﺍﻑ ﻛﺄﳕﺎ ﻫﻮ ﻳﻮﺳﻒ ‪ ...‬ﻭﺇﺫﺍ ﺷﺪﺍ ﻓﻜﺄﻧﻪ ﺩﺍﻭﺩ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻓﻜﺄﳕﺎ ﺍﻟﺸﻤﺲ ﺍﳌﻨﲑﺓ ﺇﺫ ﺑﺪﺕ ‪ ...‬ﻭﺍﻟﺒﺪﺭ ﳚﻨﺢ ﻟﻠﻐﺮﻭﺏ ﻭﻣﺎ ﻏﺮﺏ‬
‫ﻣﺘﺤﺎﺭﺑﺎﻥ ﻟﺬﺍ ﳎﻦ ﺻﺎﻏﻪ ‪ ...‬ﻣﻦ ﻓﻀ ٍﺔ ﻭﻟﺬﺍ ﳎﻦ ﳑﻦ ﺫﻫﺐ‬
‫ﺲ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪:‬‬
‫ﻭﻟﻪ ﻣﺰﺩﻭﺟﺔ ﺃﻧﺸﺪﻫﺎ ﺑﻌﺾ ﺍﻟﺪﻣﺸﻘﻴﲔ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺍﳊﺐ ﲝﺮ ﺯﺍﺧﺮ ‪ ...‬ﺭﺍﻛﺒﻪ ﳐﺎﻃﺮ‬
‫ﺟﻨﻮﺩﻩ ﺍﶈﺎﺟﺮ ‪ ...‬ﻭﺍﳊﺪﻕ ﺍﻟﺴﻮﺍﺣﺮ‬
‫ﺭﻛﺒﺘﻪ ﻋﻠﻰ ﻏﺮﺭ ‪ ...‬ﻭﺧﻄ ﹴﺮ ﻋﻠﻰ ﺧﻄﺮ‬
‫ﺢ ﳛﻜﻲ ﺍﻟﻘﻤﺮ ‪ ...‬ﻭﻛﺎﻥ ﺣﺘﻔﻲ ﰲ ﺍﻟﻨﻈﺮ‬ ‫ﰲ ﻭﺍﺿ ﹴ‬
‫ﺣﻠﻔﺘﻪ ﳌﺎ ﺑﺪﺍ ‪ ...‬ﻛﻐﺼ ﹴﻦ ﻏﺐ ﻧﺪﻯ‬
‫ﺭﻳﺎﻥ ﺑﺎﳊﺴﻦ ﺍﺭﺗﺪﻯ ‪ ...‬ﻭﺑﺎﻟﺒﻬﺎ ﺗﻔﺮﺩﺍ‬

‫ﲝﻖ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ‪ ...‬ﻭﺍﻟﺒﻠﺪ ﺍﳌﻘﺪﺱ‬

‫ﻭﺑﺎﻟﱵ ﱂ ﺗﺪﻧﺲ ‪ ...‬ﻻ ﺗﻚ ﻣﻨﻚ ﻣﺆﻳﺴﻲ‬
 ‫ﲝﻖ ﻗﺪﺱ ﻣﺮﱘ ‪ ...‬ﻭﺑﻄﺮﺱ ﺍﳌﻌﻈﻢ‬
‫ﺐ ﻣﻐﺮﻡ‬
‫ﺑﻌﺎﺩ ﹴﻝ ﱂ ﻳﻈﻠﻢ ‪ ...‬ﺭﻕ ﻟﺼ ﹴ‬
‫ﺑﺎﻟﺪﻳﺮ ﺑﺎﻟﺮﻫﺒﺎﻥ ‪ ...‬ﲝﺮﻣﺔ ﺍﻟﻘﺮﺑﺎﻥ‬
‫ﺺ ﺫﻱ ﺍﻟﺸﺎﻥ ‪ ...‬ﻛﻦ ﺣﺴﻦ ﺍﻹﺣﺴﺎﻥ‬ ‫ﺑﺒﻮﻟ ﹴ‬
‫ﺑﺎﻟﻄﻮﺭ ﺑﺎﻟﺰﺑﻮﺭ ‪ ...‬ﺑﺴﺎﻛﻦ ﺍﻟﻘﺒﻮﺭ‬
‫ﺑﺸﺎﻫ ٍﺪ ﻣﺸﻬﻮﺭ ‪ ...‬ﺇﻋﻄﻒ ﻋﻠﻰ ﺍﳌﻬﺠﻮﺭ‬
‫ﲝﺮﻣﺔ ﺍﳌﺴﻴﺢ ‪ ...‬ﻭﺑﺎﻟﻔﱴ ﺍﻟﺬﺑﻴﺢ‬
‫ﺑﺎﻟﻔﺼﺢ ﺑﺎﻟﺘﺴﺒﻴﺢ ‪ ...‬ﺃﺑﻖ ﻋﻠﻲ ﺭﻭﺣﻲ‬
‫ﺑﻠﻴﻠﺔ ﺍﳌﻴﻼﺩ ‪ ...‬ﻭﺣﺮﻣﺔ ﺍﻷﻋﻴﺎﺩ‬
‫ﻭﻻﺑﺴﻲ ﺍﻟﺴﻮﺍﺩ ‪ ...‬ﺇﺟﻌﻞ ﺭﺿﺎﻙ ﺯﺍﺩﻱ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ ﺍﻛﺘﻔﻴﻨﺎ ﻣﻨﻬﺎ ﻬﺑﺬﺍ ﺍﳌﻘﺪﺍﺭ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻛﺎﻧﺖ ﺑﻠﻬﻨﻴﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺳﻜﺮﺓ ‪ ...‬ﻓﺼﺤﻮﺕ ﻭﺍﺳﺘﺒﺪﻟﺖ ﺳﲑﺓ ﳎﻤﻞ‬
‫ﺐ ‪ ...‬ﻋﺮﻑ ﺍﺠﻤﻟﻞ ﻓﻴﺎﺕ ﺩﻭﻥ ﺍﳌﻨﺰﻝ‬
‫ﻭﻗﻌﺪﺕ ﺃﻧﺘﻈﺮ ﺍﻟﻔﻨﺎﺀ ﻛﺮﺍﻛ ﹴ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻣﻄﲑ ﺑﻦ ﻣﻜﻤﻞ‬

‫ٍ‬
‫ﲑ ﻣﻦ ﳐﻀﺮﻣﻲ‬
‫ﺍﻷﺳﺪﻱ ﻣﻮﱃ ﺑﲏ ﺃﺳﺪ ﺑﻦ ﺧﺰﳝﺔ‪ ،‬ﻭﻛﺎﻥ ﺟﺪﻩ ﻣﻜﻤﻞ ﻋﺒﺪﹰﺍ ﻓﻌﺘﻖ ﻭﻗﻴﻞ ﻛﻮﺗﺐ‪ .‬ﻭﺍﺑﻦ ﻣﻄ ﹴ‬
‫ﺍﻟﺪﻭﻟﺘﲔ ﺍﻷﻣﻮﻳﺔ ﻭﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﻓﺼﻴﺢ ﻣﺘﻘﺪﻡ ﰲ ﺍﻟﺮﺟﺰ ﻭﺍﻟﻘﺼﻴﺪ ﻳﻌﺪ ﻣﻦ ﻓﺤﻮﻝ ﺍﶈﺪﺛﲔ‪ ،‬ﻳﺸﺒﻪ ﻛﻼﻣﻪ ﻛﻼﻡ‬
‫ﺍﻷﻋﺮﺍﺏ ﻭﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ‪ ،‬ﻭﻓﺪ ﻋﻠﻰ ﺍﻷﻣﲑ ﻣﻌﻦ ﺑﻦ ﺯﺍﺋﺪﺓ ﺍﻟﺸﻴﺒﺎﱐ ﳌﺎ ﻭﱄ ﺍﻟﻴﻤﻦ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺃﻧﺸﺪﻩ‪:‬‬
‫ﺃﺗﻴﺘﻚ ﺇﺫ ﱂ ﻳﺒﻖ ﻏﲑﻙ ﺟﺎﺑﺮ ‪ ...‬ﻭﻻ ﻭﺍﻫﺐ ﻳﻌﻄﻲ ﺍﻟﻠﻬﺎ ﻭﺍﻟﺮﻏﺎﺋﺒﺎ‬
‫ﻚ‪:‬‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺧﺎ ﺑﲏ ﻟﻴﺲ ﺃﺳ ٍﺪ ﻫﺬﺍ ﲟﺪﺡﹴ‪ ،‬ﺇﳕﺎ ﺍﳌﺪﺡ ﻗﻮﻝ ﻬﻧﺎﺭ ﺑﻦ ﺗﻮﺳﻌﺔ ﰲ ﻣﺴﻤﻊ ﺑﻦ ﻣﺎﻟ ٍ‬
‫ﻗﻠﺪﺗﻪ ﻋﺮﻯ ﺍﻷﻣﻮﺭ ﻧﺰﺍﺭ ‪ ...‬ﻗﺒﻞ ﺃﻥ ﻳﻬﻠﻚ ﺍﻟﺴﺮﺍﺓ ﺍﻟﺒﺤﻮﺭ‬
‫ﻓﻐﺪﺍ ﺇﻟﻴﻪ ﺑﺄﺭﺟﻮﺯٍﺓ ﳝﺪﺣﻪ ﻬﺑﺎ ﻓﺎﺳﺘﺤﺴﻨﻬﺎ ﻭﺃﺟﺰﻝ ﺻﻠﺘﻪ‪ .‬ﻭﺣﺪﺙ ﺟﻌﻔﺮ ﺑﻦ ﻣﻨﺼﻮ ﹴﺭ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﰊ ﻗﺎﻝ‪ :‬ﺣﺞ‬
‫ﲑ ﺍﻷﺳﺪﻱ ﻋﻠﻴﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﺍﳌﻬﺪﻱ ﻓﻨﺰﻝ ﺯﺑﺎﻟﺔ ﻓﺪﺧﻞ ﺍﳊﺴﲔ ﺑﻦ ﻣﻄ ﹴ‬
‫ﺃﺿﺤﺖ ﳝﻴﻨﻚ ﻣﻦ ﺟﻮ ٍﺩ ﻣﺼﻮﺭﹰﺓ ‪ ...‬ﻻ ﺑﻞ ﳝﻴﻨﻚ ﻣﻨﻬﺎ ﺻﻮﺭﺓ ﺍﳉﻮﺩ‬
‫ﻣﻦ ﺣﺴﻦ ﻭﺟﻬﻚ ﺗﻀﺤﻲ ﺍﻷﺭﺽ ﻣﺸﺮﻗ ﹰﺔ ‪ ...‬ﻭﻣﻦ ﺑﻨﺎﻧﻚ ﳚﺮﻱ ﺍﳌﺎﺀ ﰲ ﺍﻟﻌﻮﺩ‬
‫ﻓﻘﺎﻝ ﺍﳌﻬﺪﻱ ﻛﺬﺑﺖ‪ ،‬ﻗﺎﻝ ﻭﱂ ﻳﺎ ﺍﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻗﺎﻝ‪ :‬ﻫﻞ ﺗﺮﻛﺖ ﰲ ﺷﻌﺮﻙ ﻣﻮﺿﻌﹰﺎ ﻷﺣ ٍﺪ ﺑﻌﺪ ﻗﻮﻟﻚ ﰲ ﻣﻌ ﹴﻦ ﺑﻦ‬
‫ﺯﺍﺋﺪﺓ‪:‬‬
‫ﺃﳌﺎ ﻋﻠﻰ ﻣﻌ ﹴﻦ ﻭﻗﻮﻻ ﻟﻘﱪﻩ ‪ ...‬ﺳﻘﺘﻚ ﺍﻟﻐﻮﺍﺩﻱ ﻣﺮﺑﻌﹰﺎ ﰒ ﻣﺮﺑﻌﺎ‬
‫ﻓﻴﺎ ﻗﱪ ﻣﻌ ﹴﻦ ﺃﻧﺖ ﺃﻭﻝ ﺣﻔﺮ ٍﺓ ‪ ...‬ﻣﻦ ﺍﻷﺭﺽ ﺧﻄﺖ ﻟﻠﻤﻜﺎﺭﻡ ﻭﺿﺠﻌﺎ‬
‫ﻭﻳﺎ ﻗﱪ ﻣﻌ ﹴﻦ ﻛﻴﻒ ﻭﺍﺭﻳﺖ ﺟﻮﺩﻩ ‪ ...‬ﻭﻗﺪ ﻛﺎﻥ ﻣﻦ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻣﺘﺮﻋﺎ؟‬
 ‫ﺑﻠﻰ ﻗﺪ ﻭﺳﻌﺖ ﺍﳉﻮﺩ ﻭﺍﳉﻮﺩ ﻣﻴﺖ ‪ ...‬ﻭﻟﻮ ﻛﺎﻥ ﺣﻴﹰﺎ ﺿﻘﺖ ﺣﱴ ﺗﺼﺪﻋﺎ‬
‫ﻭﳌﺎ ﻣﻀﻰ ﻣﻌﻦ ﻣﻀﻰ ﺍﳉﻮﺩ ﻭﺍﻧﻘﻀﻰ ‪ ...‬ﻭﺃﺻﺒﺢ ﻋﺮﻧﲔ ﺍﳌﻜﺎﺭﻡ ﺃﺟﺪﻋﺎ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺇﻻ ﺍﳉﻮﺩ ﺻﻮﺭﺓ ﻭﺟﻬﻪ ‪ ...‬ﻓﻌﺎﺵ ﺭﺑﻴﻌﹰﺎ ﰒ ﻭﱃ ﻭﻭﺩﻋﺎ‬
‫ﻭﻛﻨﺖ ﻟﺪﺍﺭ ﺍﳉﻮﺩ ﻳﺎ ﻣﻌﻦ ﻋﺎﻣﺮﹰﺍ ‪ ...‬ﻭﻗﺪ ﺃﺻﺒﺤﺖ ﻗﻔﺮﹰﺍ ﻣﻦ ﺍﳉﻮﺩ ﺑﻠﻘﻌﺎ‬
‫ﻓﱴ ﻋﻴﺶ ﰲ ﻣﻌﺮﻭﻓﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ‪ ...‬ﻛﻤﺎ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﺴﻴﻞ ﳎﺮﺍﻩ ﻣﺮﺗﻌﺎ‬
‫ﲤﲎ ﺃﻧﺎﺱ ﺷﺄﻭﻩ ﻣﻦ ﺿﻼﳍﻢ ‪ ...‬ﻓﺄﺿﺤﻮﺍ ﻋﻠﻰ ﺍﻷّﺫﻗﺎﻥ ﺻﺮﻋﻰ ﻭﻇﻠﻤﺎ‬
‫ﺗﻌﺰ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻋﻨﻪ ﻭﻻ ﻳﻜﻦ ‪ ...‬ﺟﺰﺍﺅﻙ ﻣﻦ ﻣﻌ ﹴﻦ ﺑﺄﻥ ﺗﺘﻀﻌﻀﻌﺎ‬
‫ﺃﰉ ﺫﻛﺮ ﻣﻌ ﹴﻦ ﺃﻥ ﳝﻴﺖ ﻓﻌﺎﻟﻪ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻻﻗﻰ ﲪﺎﻣﹰﺎ ﻭﻣﺼﺮﻋﻬﺎ‬
‫ﻓﻤﺎ ﻣﺎﺕ ﻣﻦ ﻛﻨﺖ ﺍﺑﻨﻪ ﻻ ﻭﻻ ﺍﻟﺬﻱ ‪ ...‬ﻟﻪ ﻣﺜﻞ ﻣﺎ ﺃﺑﻘﻰ ﺃﺑﻮﻙ ﻭﻣﺎ ﺳﻌﻰ‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﳕﺎ ﻣﻌﻦ ﺣﺴﻨﺔ ﻣﻦ ﺣﺴﻨﺎﺗﻚ‪ ،‬ﻭﻓﻌﻠﺔ ﻣﻦ ﻓﻌﻼﺗﻚ‪ ،‬ﻓﺄﻣﺮ ﻟﻊ ﺑﺄﻟﻒ ﺩﻳﻨﺎ ﹴﺭ ﰒ ﻗﺎﻝ‪ :‬ﺳﻞ‬
‫ﺣﺎﺟﺘﻚ ﻓﻘﺎﻝ‪:‬‬
‫ﺑﻴﻀﺎﺀ ﺗﺴﺤﺐ ﻣﻦ ﻗﻴﺎ ﹴﻡ ﻓﺮﻋﻬﺎ ‪ ...‬ﻭﺗﻐﻴﺐ ﻓﻴﻪ ﻭﻫﻮ ﺟﻌﺪ ﺃﺳﺤﻢ‬
‫ﻓﻜﺄﻬﻧﺎ ﻣﻨﻪ ﻬﻧﺎﺭ ﻣﺸﺮﻕ ‪ ...‬ﻭﻛﺄﻧﻪ ﻟﻴﻞ ﻋﻠﻴﻬﺎ ﻣﻈﻠﻢ‬
‫ﲑ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﺧﺬ ﺑﻴﺪﻫﺎ ﳉﺎﺭﻳ ٍﺔ ﻛﺎﻧﺖ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓﺄﻭﻟﺪﻫﺎ ﻣﻄﲑ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻣﻄ ﹴ‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﻳﺎﺷﻲ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻋﻦ ﺃﰊ ﻋﻤﺮﺍﻥ ﺍﳌﺨﺰﻭﻣﻲ ﻗﺎﻝ‪ :‬ﺃﺗﻴﺖ ﻣﻊ ﺃﰊ ﻭﺍﻟﻴﹰﺎ ﻛﺎﻥ ﺑﺎﳌﺪﻳﻨﺔ ﻣﻦ ﻗﺮﻳﺶﹴ‪،‬‬
‫ﻭﻋﻨﺪﻩ ﺍﺑﻦ ﻣﻄﲑﹴ‪ ،‬ﻭﺇﺫﺍ ﲟﻄ ﹴﺮ ﺟﻮﺩٍ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻮﺍﱄ‪ :‬ﺻﻒ ﱄ ﻫﺬﺍ ﺍﳌﻄﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺩﻋﲏ ﺃﺷﺮﻑ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺷﺮﻑ‬
‫ﻋﻠﻴﻪ ﰒ ﻧﺰﻝ ﻓﻘﺎﻝ‪:‬‬
‫ﻛﺜﺮﺕ ﻟﻜﺜﺮﺓ ﻗﻄﺮﻩ ﺃﻃﺒﺎﺅﻩ ‪ ...‬ﻓﺈﺫﺍ ﲢﻠﺐ ﻓﺎﺿﺖ ﺍﻷﻃﺒﺎﺀ‬
‫ﻭﻟﻪ ﺭﺑﺎﺏ ﻫﻴﺪﺏ ﻟﺪﻓﻴﻔﻪ ‪ ...‬ﻗﺒﻞ ﺍﻟﺘﺒﻌﻖ ﺩﳝﺔ ﻭﻃﻔﺎﺀ‬

‫ﻭﻛﺄﻥ ﺭﻳﻘﻪ ﻭﳌﺎ ﳛﺘﻔﻞ ‪ ...‬ﻭﺩﻕ ﺍﻟﺴﻤﺎﺀ ﻋﺠﺎﺟﺔ ﻛﺪﺭﺍﺀ‬

‫ﻭﻛﺄﻥ ﺑﺎﺭﻗﻪ ﺣﺮﻳﻖ ﺗﻠﺘﻘﻲ ‪ ...‬ﺭﻳﺢ ﻋﻠﻴﻪ ﻋﺮﻓﺞ ﻭﺃﻻﺀ‬
‫ﻣﺴﺘﻀﺤﻚ ﺑﻠﻮﺍﻣ ﹴﻊ ﻣﺴﺘﺒﺼﺮ ‪ ...‬ﲟﺪﺍﻣ ﹴﻊ ﱂ ﲤﺮﻫﺎ ﺍﻷﻗﺬﺍﺀ‬
‫ﻓﻠﻪ ﺑﻼ ﺣﺰ ٍﻥ ﻭﻻ ﲟﺴﺮٍﺓ ‪ ...‬ﺿﺤﻚ ﻳﺆﻟﻒ ﺑﻴﺘﻪ ﻭﺑﻜﺎﺀ‬
‫ﺣﲑﺍﻥ ﻣﺘﺒﻊ ﺻﺒﺎﻩ ﺗﻘﻮﺩﻩ ‪ ...‬ﻭﺟﻨﻮﺑﻪ ﻛﻨﻒ ﻟﻪ ﻭﻭﻋﺎﺀ‬
‫ﻏﺪﻕ ﻳﻨﺘﺞ ﰲ ﺍﻷﺑﺎﻃﺢ ﻓﺮﻗﹰﺎ ‪ ...‬ﺗﻠﺪ ﺍﻟﺴﻴﻮﻝ ﻭﻣﺎ ﳍﺎ ﺃﺳﻼﺀ‬
‫ﻏﺮ ﳏﺠﻠﺔ ﺩﻭﺍﰿ ﺿﻤﻨﺖ ‪ ...‬ﲪﻞ ﺍﻟﻠﻘﺎﺡ ﻭﻛﻠﻬﺎ ﻋﺬﺭﺍﺀ‬
‫ﺳﺤﻢ ﻓﻬﻦ ﺇﺫﺍ ﻛﻈﻤﻦ ﺳﻮﺍﺟﻢ ‪ ...‬ﺳﻮﺩ ﻭﻫﻦ ﺇﺫﺍ ﺿﺤﻜﻦ ﻭﺿﺎﺀ‬
‫ﻟﻮ ﻛﺎﻥ ﻣﻦ ﳉﺞ ﺍﻟﺴﻮﺍﺣﻞ ﻣﺎﺅﻩ ‪ ...‬ﱂ ﻳﺒﻖ ﰲ ﳉﺞ ﺍﻟﺴﻮﺍﺣﻞ ﻣﺎﺀ‬
‫ﲑ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﺭﻳ ٍﺪ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺣﺎ ﹴﰎ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﺃﺧﻲ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻋﻦ ﻋﻤﻪ ﻟﻠﺤﺴﲔ ﺑﻦ ﻣﻄ ﹴ‬
‫ﺍﻷﺳﺪﻱ‪ ،‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ﻋﻤﻲ‪ :‬ﻟﻮ ﻛﺎﻥ ﺷﻌﺮ ﺍﻟﻌﺮﺏ ﻫﻜﺬﺍ ﻣﺎ ﺃﰒ ﻣﻨﺸﺪﻩ‪:‬‬
 ‫ﺡ ﻣﻦ ﺍﻟﻄﺮﻑ ﻧﺎﻇﺮﻩ‬ ‫ﺃﻻ ﺣﺒﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺃﻧﺖ ﻫﺎﺟﺮﻩ ‪ ...‬ﻭﺃﻧﺖ ﺑﺘﻠﻤﺎ ﹴ‬
‫ﺐ ‪ ...‬ﻭﺃﻣﻠﺢ ﰲ ﻋﻴﲏ ﻣﻦ ﺍﻟﺒﻴﺖ ﻋﺎﻣﺮﻩ‬ ‫ﺖ ﻟﻌﻴﲏ ﻣﻌﺠ ﹴ‬
‫ﻹﻧﻚ ﻣﻦ ﺑﻴ ٍ‬
‫ﺃﺻﺪ ﺣﻴﺎﺀ ﺃﻥ ﻳﻠﻢ ﰊ ﺍﳍﻮﻯ ‪ ...‬ﻭﻓﻴﻚ ﺍﳌﲎ ﻟﻮﻻ ﻋﺪﻭ ﺃﺣﺬﺭﻩ‬
‫ﻭﻓﻴﻚ ﺣﺒﻴﺐ ﺍﻟﻨﻔﺲ ﻟﻮ ﺗﺴﺘﻄﻴﻌﻪ ‪ ...‬ﳌﺎﺕ ﺍﳍﻮﻯ ﻭﺍﻟﺸﻮﻕ ﺣﲔ ﲡﺎﻭﺭﻩ‬
‫ﻓﺈﻥ ﺁﺗﻪ ﱂ ﺃﻧﺞ ﺇﻻ ﺑﻈﻨ ٍﺔ ‪ ...‬ﻭﺇﻥ ﻳﺄﺗﻪ ﻏﲑﻱ ﺗﻨﻂ ﰊ ﺟﺰﺍﺋﺮﻩ‬
‫ﻭﻛﺎﻥ ﺣﺒﻴﺐ ﺍﻟﻨﻔﺲ ﻟﻠﻘﻠﺐ ﻭﺍﺗﺮﹰﺍ ‪ ...‬ﻭﻛﻴﻒ ﳛﺐ ﺍﻟﻘﻠﺐ ﻣﻦ ﻫﻮ ﻭﺍﺗﺮﻩ‬
‫ﻓﺈﻥ ﻳﻜﻦ ﺍﻷﻋﺪﺍﺀ ﺃﲪﻮﺍ ﻛﻼﻣﻪ ‪ ...‬ﻋﻠﻴﻨﺎ ﻓﻠﻦ ﳛﻤﻰ ﻋﻠﻴﻨﺎ ﻣﻨﺎﻇﺮﻩ‬
‫ﺐ ﺗﻌﻒ ﺳﺮﺍﺋﺮﻩ‬ ‫ﺃﺣﺒﻚ ﻳﺎ ﺳﻠﻤﻰ ﻋﻠﻰ ﻏﲑ ﺭﻳﺒ ٍﺔ ‪ ...‬ﻭﻻ ﺑﺄﺱ ﰲ ﺣ ﹴ‬
‫ﻭﻳﺎ ﻋﺎﺫﱄ ﻟﻮﻻ ﻧﻔﺎﺳﺔ ﺣﺒﻬﺎ ‪ ...‬ﻋﻠﻴﻚ ﳌﺎ ﺑﺎﻟﻴﺖ ﺃﻧﻚ ﺧﺎﺋﺮﻩ‬
‫ﺑﻨﻔﺴﻲ ﻣﻦ ﻻ ﺑﺪ ﺃﱐ ﻫﺎﺟﺮﻩ ‪ ...‬ﻭﻣﺎ ﺃﻧﺎ ﰲ ﺍﳌﻴﺴﻮﺭ ﻭﺍﻟﻌﺴﺮ ﺫﺍﻛﺮﻩ‬
‫ﻭﻣﻦ ﻗﺪ ﳊﺎﻩ ﺍﻟﻨﺎﺱ ﺣﱴ ﺍﺗﻘﺎﻫﻢ ‪ ...‬ﺑﺒﻐﻀﻲ ﺇﻻ ﻣﺎ ﲡﻦ ﺿﻤﺎﺋﺮﻩ‬
‫ﺃﺣﺒﻚ ﺣﺒﹰﺎ ﻟﻦ ﺃﻋﻨﻒ ﺑﻌﺪﻩ ‪ ...‬ﳏﺒﹰﺎ ﻭﻟﻜﲏ ﺇﺫﺍ ﻟﻴﻢ ﻋﺎﺫﺭﻩ‬
‫ﻟﻘﺪ ﻣﺎﺕ ﻓﺒﻠﻲ ﺃﻭﻝ ﺍﳊﺐ ﻓﺎﻧﻘﻀﻰ ‪ ...‬ﻭﻟﻮ ﻣﺖ ﺃﺿﺤﻰ ﺍﳊﺐ ﻗﺪ ﻣﺎﺕ ﺁﺧﺮﻩ‬
‫ﻛﻼﻣﻚ ﻳﺎ ﺳﻠﻤﻰ ﻭﺇﻥ ﻗﻞ ﻧﺎﻓﻌﻲ ‪ ...‬ﻓﻼ ﲢﺴﱯ ﺃﱐ ﻭﺇﻥ ﻗﻞ ﺣﺎﻗﺮﻩ‬
‫ﺃﻻ ﻝ ﺃﺑﺎﱄ ﺃﻱ ﺣ ﹴﻲ ﲢﻤﻠﻮﺍ ‪ ...‬ﺇﺫﺍ ﺃﲦﺪ ﺍﻟﱪﻗﺎﺀ ﱂ ﳜﻞ ﺣﺎﺿﺮﻩ‬
‫ﲑ ﺍﻷﺳﺪﻱ‪:‬‬
‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻦ ﺍﻷﺧﻔﺶ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ ﻋﻦ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﳊﺴﲔ ﺑﻦ ﻣﻄ ﹴ‬
‫ﻟﻘﺪ ﻛﻨﺖ ﺟﻠﺪﹰﺍ ﻗﺒﻞ ﺃﻥ ﺗﻮﻗﺪ ﺍﻟﻨﻮﻯ ‪ ...‬ﻋﻠﻰ ﻛﺒﺪﻱ ﻧﺎﺭﹰﺍ ﺑﻄﻴﺌﹰﺎ ﲬﻮﺩﻫﺎ‬
‫ﻭﻟﻮ ﺗﺮﺗﻜﺖ ﻧﺎﺭ ﺍﳍﻮﻯ ﻟﺘﺼﺮﻣﺖ ‪ ...‬ﻭﻟﻜﻦ ﺷﻮﻗﹰﺎ ﻛﻞ ﻳﻮ ﹴﻡ ﻭﻗﻮﺩﻫﺎ‬
‫ﻭﻗﺪ ﻛﻨﺖ ﺃﺭﺟﻮ ﺃﻥ ﲤﻮﺕ ﺻﺒﺎﺑﱵ ‪ ...‬ﺇﺫﺍ ﻗﺪﻣﺖ ﺃﻳﺎﻣﻬﺎ ﻭﻋﻬﻮﺩﻫﺎ‬
‫ﻕ ﻳﻌﻴﺪﻫﺎ‬‫ﻓﻘﺪ ﺟﻌﻠﺖ ﰲ ﺣﺒﺔ ﺍﻟﻘﻠﺐ ﻭﺍﳊﺸﺎ ‪ ...‬ﻋﻬﺎﺩ ﺗﻮﻻﻫﺎ ﺑﺸﻮ ﹴ‬
‫ﲟﺮﲡﺔ ﺍﻷﺭﺩﺍﻑ ﻫﻴﻒ ﺧﺼﻮﺭﻫﺎ ‪ ...‬ﻋﺬﺍﺏ ﺛﻨﺎﻳﺎﻫﺎ ﻋﺠﺎﻑ ﻗﻴﻮﺩﻫﺎ‬
‫ﻭﺻﻔﺮ ﺗﺮﺍﻗﻴﻬﺎ ﻭﲪﺮ ﺃﻛﻔﻬﺎ ‪ ...‬ﻭﺳﻮﺩ ﻧﻮﺍﺻﻴﻬﺎ ﻭﺑﻴﺾ ﺧﺪﻭﺩﻫﺎ‬
‫ﳐﺼﺮﺓ ﺍﻷﻭﺳﺎﻁ ﺯﺍﻧﺖ ﻋﻘﻮﺩﻫﺎ ‪ ...‬ﺑﺄﺣﺴﻦ ﳑﺎ ﺯﻳﻨﺘﻬﺎ ﻋﻘﻮﺩﻫﺎ‬
‫ﳝﻨﻴﻨﺎ ﺣﱴ ﺗﺮﻑ ﻗﻠﻮﺑﻨﺎ ‪ ...‬ﺭﻓﻴﻒ ﺍﳋﺰﺍﻣﻰ ﺑﺎﺕ ﻃﻞ ﳚﻮﺩﻫﺎ‬
‫ﻭﻓﻴﻬﻦ ﻣﻘﻼﻕ ﺍﻟﻮﺷﺎﺡ ﻛﺄﻬﻧﺎ ‪ ...‬ﻣﻬﺎﺓ ﺑﺘﺰﺑﺎ ٍﻥ ﻃﻮﻳﻞ ﻋﻘﻮﺩﻫﺎ‬
‫ﻭﻛﻨﺖ ﺃﺫﻭﺩ ﺍﻟﻌﲔ ﺃﻥ ﺗﺮﺩ ﺍﻟﺒﻜﺎ ‪ ...‬ﻓﻘﺪ ﻭﺭﺩﺕ ﻣﺎ ﻛﻨﺖ ﻋﻨﻪ ﺃﺫﻭﺩﻫﺎ‬
‫ﺏ ﺗﺴﻠﻔﺖ ‪ ...‬ﺃﻡ ﺍﷲ ﺇﻥ ﱂ ﻳﻌﻒ ﻋﻨﻬﺎ ﻣﻌﻴﺪﻫﺎ؟‬
‫ﻑ ﻋﻦ ﺫﻧﻮ ﹴ‬‫ﻫﻞ ﺍﷲ ﻋﺎ ٍ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻼ ﺃﻭﺩﻯ ﺑﻮﺍﻓﺮ ﳊﻤﻪ ‪ ...‬ﻃﻼﺏ ﺍﳌﻌﺎﱄ ﻭﺍﻛﺘﺴﺎﺏ ﺍﳌﻜﺎﺭﻡ‬ ‫ﺭﺃﺕ ﺭﺟ ﹰ‬
‫ﺧﻔﻴﻒ ﺍﳊﺸﺎ ﺿﺮﺑﹰﺎ ﻛﺄﻥ ﺛﻴﺎﺑﻪ ‪ ...‬ﻋﻠﻰ ﻗﺎﻃ ﹴﻊ ﻣﻦ ﺟﻮﻫﺮ ﺍﳍﻨﺪ ﺻﺎﺭﻡ‬
‫ﻓﻘﻠﺖ ﳍﺎ ﻻ ﺗﻌﺠﱭ ﻓﺈﻧﲏ ‪ ...‬ﺃﺭﻯ ﲰﻦ ﺍﻟﻔﺘﻴﺎﻥ ﺇﺣﺪﻯ ﺍﳌﺸﺎﺋﻢ‬
 ‫ﻭﺃﻧﺸﺪ ﻟﻪ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪:‬‬
‫ﻳﻀﻌﻔﲏ ﺣﻠﻤﻲ ﻭﻛﺜﺮﺓ ﺟﻬﻠﻬﻢ ‪ ...‬ﻋﻠﻲ ﻭﺃﱐ ﻻ ﺃﺻﻮﻝ ﲜﺎﻫﻞ‬
‫ﺩﻓﻌﺘﻜﻢ ﻋﲏ ﻭﻣﺎ ﺩﻓﻊ ﺭﺍﺣ ٍﺔ ‪ ...‬ﺑﺸﻲ ٍﺀ ﺇﺫﺍ ﱂ ﺗﺴﺘﻌﻦ ﺑﺎﻷﻧﺎﻣﻞ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ ﺍﳌﱪﺩ‪:‬‬

‫ﻭﱄ ﻛﺒﺪ ﻣﻘﺮﻭﺣﺔ ﻣﻦ ﻳﺒﻴﻌﲏ ‪ ...‬ﻬﺑﺎ ﻛﺒﺪﹰﺍ ﻟﻴﺴﺖ ﺑﺬﺍﺕ ﻗﺮﻭﺡ؟‬

‫ﺃﺑﺎﻫﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻻ ﻳﺸﺘﺮﻭﻬﻧﺎ ‪ ...‬ﻭﻣﻦ ﻳﺸﺘﺮﻱ ﺫﺍ ﻋﻠ ٍﺔ ﺑﺼﺤﻴﺢ؟‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ‬

‫ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺯﺍﻫ ﹴﺮ ﺍﳌﻮﺻﻠﻲ ﺍﳌﻠﻘﺐ ﺑﺪﻫﻦ ﺍﳋﺼﺎ‪ ،‬ﺃﺣﺪ ﳓﺎﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﺗﺼﺪﺭ ﻹﻗﺮﺍﺀ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺑﻠﺪﻩ‪ ،‬ﻭﺗﻘﺪﻡ ﻋﻨﺪ‬
‫ﺻﺎﺣﺐ ﺍﳌﻮﺻﻞ‪ ،‬ﰒ ﺗﻐﲑ ﻋﻠﻴﻪ ﻓﺮﺣﻞ ﺇﱃ ﺍﳌﻠﻚ ﺍﻟﻨﺎﺻﺮ ﺻﻼﺡ ﺍﻟﺪﻳﻦ‪ ،‬ﰒ ﻭﻓﺪ ﻋﻠﻰ ﺍﺑﻨﻪ ﰲ ﺣﻠﺐ ﻓﻘﺮﺑﻪ ﻭﺭﺗﺐ‬
‫ﻟﻊ ﻣﻌﻠﻮﻣﹰﺎ ﻋﻠﻰ ﺇﻗﺮﺍﺀ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﻣﺘﻔﻨﻨﹰﺎ ﻟﻘﻴﺘﻪ ﲝﻠﺐ ﻭﻬﺑﺎ ﻣﺎﺕ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺳﺘﻤﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻣﺮﺿﺖ ﻭﱄ ﺟﲑﺓ ﻛﻠﻬﻢ ‪ ...‬ﻋﻦ ﺍﻟﺮﺷﺪ ﰲ ﺻﺤﺒﱵ ﺣﺎﺋﺪ‬
‫ﻓﺄﺻﺒﺤﺖ ﰲ ﺍﻟﻨﻘﺺ ﻣﺜﻞ ﺍﻟﺬﻱ ‪ ...‬ﻭﻻ ﺻﻠﺔ ﱄ ﻭﻻ ﻋﺎﺋﺪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺢ ﺃﻭ ﻹﻓﻄﺎﺭ‬
‫ﻳﺒﺘﻬﺞ ﺍﻟﻨﺎﺱ ﺑﺄﻋﻴﺎﺩﻫﻢ ‪ ...‬ﻷﺟﻞ ﺫﺑ ﹴ‬
‫ﻭﺇﳕﺎ ﻋﻈﻢ ﺳﺮﻭﺭﻱ ﻬﺑﺎ ‪ ...‬ﻟﻠﺜﻢ ﻣﻦ ﺃﻫﻮﻯ ﺑﻼ ﻋﺎﺭ‬
‫ﺃﺭﻗﺒﻬﺎ ﺣﻮ ﹰﻻ ﺇﱃ ﻗﺎﺑ ﹴﻞ ‪ ...‬ﻷﻬﻧﺎ ﻏﺎﻳﺔ ﺃﻭﻃﺎﺭﻱ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺇﱐ ﻭﺇﻥ ﺃﺧﺮﺕ ﻋﻨﻜﻢ ﺯﻳﺎﺭﰐ ‪ ...‬ﻟﻌﺬ ﹴﺭ ﻓﺈﱐ ﰲ ﺍﳌﻮﺩﺓ ﺃﻭﻝ‬
‫ﻓﻤﺎ ﺍﻟﻮﺩ ﺗﻜﲑﻱ ﺍﻟﺰﻳﺎﺭﺓ ﺩﺍﺋﻤﹰﺎ ‪ ...‬ﻭﻟﻜﻦ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻘﻠﻮﺏ ﺍﳌﻌﻮﻝ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﻫﺪﺍﺏ ﺑﻦ ﳏﻤﺪ‬

‫ﺍﺑﻦ ﺛﺎﺑﺖ ﺍﻟﺪﻳﺮﻱ ﺍﻷﺻﻞ‪ ،‬ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﺪﻳﺮ‪ ،‬ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ‪ ،‬ﻭﻳﻌﺮﻑ ﺑﺎﻟﻨﻮﺭﻱ‪ ،‬ﻭﺍﻟﻨﻮﺭﻳﺔ ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ‬
‫ﺍﳊﻠﺔ ﺍﻟﺴﻴﻔﻴﺔ ﻣﻦ ﺳﻴﻒ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻧﺰﻝ ﻬﺑﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻀﺮﻳﺮ‪ .‬ﺗﻮﰲ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﺛﺎﱐ ﻋﺸﺮ ﺭﺟﺐ ﺳﻨﺔ ﺍﺛﻨﺘﲔ‬
‫ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﻣﻘﺮﹰﺍ ﻓﻘﻴﻬﹰﺎ ﺷﺎﻋﺮﹰﺍ ﻣﺘﻔﻨﻨﺎﹰ‪ ،‬ﻗﺮﺃ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﺰ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﺑﻨﺪﺍ ﹴﺭ ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﻭﺃﰊ ﺑﻜ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠ ﹴﻲ ﺍﳌﺰﺭﰲ‪ .‬ﺳﻜﻦ ﺑﻐﺪﺍﺩ ﻣﻨﻌﻜﻔﹰﺎ ﻋﻠﻰ ﻧﺸﺮ ﺍﻟﻌﻠﻢ ﻭﺍﻹﻗﺮﺍﺀ‪،‬‬
‫ﻓﻜﺎﻥ ﻳﻘﺮﺉ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻛﺎﻥ ﳛﻔﻆ ﻋﺪﺓ ﺩﻭﺍﻭﻳﻦ ﻣﻦ ﺷﻌﺮ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻹﻓﺎﺩﺓ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻋﻔﻴﻔﹰﺎ ﺩﻳﻨﺎﹰ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺟﻴﺪ ﻣﻨﻪ‪:‬‬
‫ﻓﻴﻚ ﻳﺎ ﺃﻏﻠﻮﻃﺔ ﺍﻟﻔﻜﺮ ‪ ...‬ﺗﺎﻩ ﻋﻘﻠﻲ ﻭﺍﻧﻘﻀﻰ ﻋﻤﺮﻱ‬
‫ﺳﺎﻓﺮﺕ ﻓﻴﻚ ﺍﻟﻌﻘﻮﻝ ﻓﻤﺎ ‪ ...‬ﺭﲝﺖ ﺇﻻ ﻋﻨﺎ ﺍﻟﺴﻔﺮ‬
 ‫ﲔ ﻭﻻ ﺃﺛﺮ‬
‫ﺭﺟﻌﺖ ﺣﺴﺮﻯ ﻭﻣﺎ ﻭﻗﻔﺖ ‪ ...‬ﻻ ﻋﻠﻰ ﻋ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺑﺄﰊ ﺭﺋﻢ ﺗﺒﻠﺞ ﱄ ‪ ...‬ﻋﻦ ﺭﺿ ًﻰ ﰲ ﻃﻴﻪ ﻏﻀﺐ‬
‫ﻭﺃﺭﺍﱐ ﺻﺒﺢ ﻃﻠﻌﺘﻪ ‪ ...‬ﺑﻈﻼﻡ ﺍﻟﺼﺪﻍ ﻳﻨﺘﻘﺐ‬
‫ﻭﺳﻘﻰ ﺑﺎﻟﻜﺄﺱ ﻣﺘﺮﻋ ﹰﺔ ‪ ...‬ﺻﻬﺒﺎﺀ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ﺗﻠﺘﻬﺐ‬
‫ﻓﻬﻲ ﴰﺲ ﰲ ﻳﺪﻱ ﻗﻤ ﹴﺮ ‪ ...‬ﻭﻛﻼ ﻋﻘﺪﻳﻬﻤﺎ ﺍﻟﺸﻬﺐ‬
‫ﻭﳍﺎ ﻣﻦ ﺫﺍﻬﺗﺎ ﻃﺮﺏ ‪ ...‬ﻭﳍﺬﺍ ﻳﺮﻗﺺ ﺍﳉﺒﺐ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻗﺎﻝ ﱄ ﻣﻦ ﺭﺃﻯ ﺻﺒﺎﺡ ﻣﺸﻴﱯ ‪ ...‬ﻋﻦ ﴰﺎﻝ ﻣﻦ ﳌﱵ ﻭﳝﲔ؟‬
‫ﻚ ﳏﺎﻩ ﺻﺒﺢ ﻳﻘﲔ‬
‫ﺃﻱ ﺷﻲ ٍﺀ ﻫﺬﺍ ﻓﻘﻠﺖ ﳎﻴﺒﹰﺎ ‪ ...‬ﻟﻴﻞ ﺷ ٍ‬

‫ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻧﺼﺮ‬

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‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻌﺮﻳﻒ‪ ،‬ﺍﻟﻨﺤﻮﻱ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻟﻪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ ﻟﻠﺰﺟﺎﺝ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﰊ ﺟﻌﻔ ﹴﺮ ﺍﻟﻨﺤﺎﺱ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺎﰲ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻣﻘﺪﻣﹰﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻣﺎﻣﹰﺎ ﻓﻴﻬﺎ‪ ،‬ﻋﺎﺭﻓﹰﺎ‬
‫ﺑﺼﻨﻮﻑ ﺍﻵﺩﺍﺏ‪ ،‬ﺃﺧﺬ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﻮﻃﻴﺔ ﻭﻏﲑﻩ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﺍﳌﺸﺮﻕ ﻓﺄﻗﺎﻡ ﲟﺼﺮ ﻣﺪﹰﺓ ﻃﻮﻳﻠﺔﹰ‪ ،‬ﻭﲰﻊ ﻓﻴﻬﺎ‬
‫ﻣﻦ ﺍﳊﺎﻓﻆ ﺑﻦ ﺭﺷﻴﻖﹴ‪ ،‬ﻭﺃﰊ ﻃﺎﻫ ﹴﺮ ﺍﻟﺬﻫﻠﻲ ﻭﻏﲑﳘﺎ‪ ،‬ﰒ ﻋﺎﺩ ﺇﱃ ﺍﻷﻧﺪﻟﺲ ﻓﺎﺧﺘﺎﺭﻩ ﺍﳌﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻋﺎﻣ ﹴﺮ‬
‫ﺻﺎﺣﺐ ﺍﻷﻧﺪﻟﺲ ﻣﺆﺩﺑﹰﺎ ﻷﻭﻻﺩﻩ‪ ،‬ﻭﻛﺎﻥ ﳛﻀﺮ ﳎﺎﻟﺴﻪ‪ ،‬ﻭﻣﻨﺎﻇﺮﺗﻪ ﻣﻊ ﺃﰊ ﺍﻟﻌﻼﺀ ﺻﺎﻋ ٍﺪ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫ﻣﺸﻬﻮﺭﺓ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ ﺍﳌﻨﺼﻮﺭ ﺟﻠﺲ ﻳﻮﻣﹰﺎ ﻭﻋﻨﺪﻩ ﺃﻋﻴﺎﻥ ﳑﻠﻜﺘﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻛﺎﻟﺰﺑﻴﺪﻱ ﺻﺎﺣﺐ‬
‫ﺍﻟﻄﺒﻘﺎﺕ‪ ،‬ﻭﺍﻟﻌﺎﺻﻤﻲ ﻭﺍﺑﻦ ﺍﻟﻌﺮﻳﻒ ﺻﺎﺣﺐ ﺍﻟﺘﺮﲨﺔ ﻭﻏﲑﻫﻢ ﻓﻘﺎﻝ ﳍﻢ ﺍﳌﻨﺼﻮﺭ‪ :‬ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﻮﺍﻓﺪ ﻋﻠﻴﻨﺎ ﻳﺰﻋﻢ‬
‫ﺃﻧﻪ ﻣﺘﻘﺪﻡ ﰲ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺃﺣﺐ ﺃﻥ ﳝﺘﺤﻦ‪ ،‬ﻓﻮﺟﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻣﺜﻞ ﺑﲔ ﻳﺪﻳﻪ ﻭﺍﺠﻤﻟﻠﺲ ﻗﺪ ﻏﺺ ﺑﺎﻟﻌﻠﻤﺎﺀ‬
‫ﻭﺍﻷﺷﺮﺍﻑ‪ ،‬ﺧﺠﻞ ﺻﺎﻋﺪ ﻭﺍﺣﺘﺸﻢ‪ ،‬ﻓﺄﺩﻧﺎﻩ ﺍﳌﻨﺼﻮﺭ ﻭﺭﻓﻊ ﳏﻠﻪ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻴﻪ ﻭﺳﺄﻟﻪ ﻋﻦ ﺃﰊ ﺳﻌﻴ ٍﺪ ﺍﻟﺴﲑﺍﰲ‪،‬‬
‫ﻓﺰﻋﻢ ﺃﻧﻪ ﻟﻘﻴﻪ ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻓﺒﺎﺩﺭﻩ ﺍﻟﻌﺎﺻﻤﻲ ﺑﺎﻟﺴﺆﺍﻝ ﻋﻦ ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻓﻠﻢ ﳛﻀﺮﻩ ﺟﻮﺍﻬﺑﺎ‪،‬‬
‫ﻭﺍﻋﺘﺬﺭ ﺑﺄﻥ ﺍﻟﻨﺤﻮ ﻟﻴﺲ ﺟﻞ ﺑﻀﺎﻋﺘﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻓﻤﺎ ﲢﺴﻦ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ؟ ﻓﻘﺎﻝ‪ :‬ﺣﻔﻆ ﺍﻟﻐﺮﻳﺐ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﻓﻤﺎ ﻭﺯﻥ ﺃﻭﻟﻖ؟ ﻓﻀﺤﻚ ﺻﺎﻋﺪ ﻭﻗﺎﻝ‪ :‬ﺃﻣﺜﻠﻲ ﻳﺴﺄﻝ ﻋﻦ ﻫﺬﺍ‪ ،‬ﺇﳕﺎ ﻳﺴﺄﻝ ﻋﻨﻪ ﺻﺒﻴﺎﻥ ﺍﳌﻜﺘﺐ‪ .‬ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﻗﺪ‬
‫ﺳﺄﻟﻨﺎﻙ ﻭﻻ ﻧﺸﻚ ﺃﻧﻚ ﲡﻬﻠﻪ‪ ،‬ﻓﺘﻐﲑ ﻟﻮﻧﻪ ﻓﻘﺎﻝ‪ :‬ﻭﺯﻧﻪ ﺃﻓﻌﻞ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﺻﺎﺣﺒﻜﻢ ﳑﺨﺮﻕ ﻓﻘﺎﻝ ﻟﻪ ﺻﺎﻋﺪ‪:‬‬
‫ﺇﺧﺎﻝ ﺍﻟﺸﻴﺦ ﺻﻨﺎﻋﺘﻪ ﺍﻷﺑﻨﻴﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺟﻞ‪ ،‬ﻓﻘﺎﻝ ﺻﺎﻋﺪ‪ :‬ﻭﺑﻀﺎﻋﱵ ﺃﻧﺎ ﺣﻔﻆ ﺍﻷﺷﻌﺎﺭ ﻭﺭﻭﺍﻳﺔ ﺍﻷﺧﺒﺎﺭ ﻭﻓﻚ‬
‫ﺍﳌﻌﻤﻰ ﻭﻋﻠﻢ ﺍﳌﻮﺳﻴﻘﻰ‪ .‬ﻗﺎﻝ ﻓﻨﺎﻇﺮﻩ ﺍﺑﻦ ﺍﻟﻌﺮﻳﻒ ‪ -‬ﺻﺎﺣﺐ ﺍﻟﺘﺮﲨﺔ ‪ -‬ﻓﻈﻬﺮ ﻋﻠﻴﻪ ﺻﺎﻋﺪ ﻭﺟﻌﻞ ﻻ ﳚﺮﻱ ﰲ‬
‫ﺍﺠﻤﻟﻠﺲ ﻛﻠﻤﺔ ﺇﻻ ﺃﻧﺸﺪ ﻋﻠﻴﻬﺎ ﺷﻌﺮﹰﺍ ﺷﺎﻫﺪﹰﺍ ﻭﺃﺗﻰ ﲝﻜﺎﻳٍﺔ ﺗﻨﺎﺳﺒﻬﺎ‪ ،‬ﻓﺄﻋﺠﺐ ﺍﳌﻨﺼﻮﺭ ﻓﻘﺮﺑﻪ ﻭﻗﺪﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻮﻣﹰﺎ‬
‫ﻼ‪:‬‬
‫ﲟﺠﻠﺲ ﺍﳌﻨﺼﻮﺭ ﺃﻳﻀﹰﺎ ﻓﺄﺣﻀﺮﺕ ﺇﻟﻴﻪ ﻭﺭﺩﹰﺓ ﰲ ﻏﲑ ﺃﻭﺍﻬﻧﺎ ﱂ ﻳﻜﻤﻞ ﻓﺘﺢ ﻭﺭﺍﻗﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻬﺎ ﺻﺎﻋﺪ ﻣﺮﲡ ﹰ‬
 ‫ﺃﺗﺘﻚ ﺃﺑﺎ ﻋﺎﻣ ﹴﺮ ﻭﺭﺩﺓ ‪ ...‬ﻳﺬﻛﺮﻙ ﺍﳌﺴﻚ ﺃﻧﻔﺎﺳﻬﺎ‬
‫ﻛﻌﺬﺭﺍﺀ ﺃﺑﺼﺮﻫﺎ ﻣﺒﺼﺮ ‪ ...‬ﻓﻐﻄﺖ ﺑﺄﻛﻤﺎﻣﻬﺎ ﺭﺃﺳﻬﺎ‬
‫ﻓﺴﺮ ﺑﺬﻟﻚ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻟﻌﺮﻳﻒ ﺣﺎﺿﺮﹰﺍ ﻓﺤﺴﺪﻩ ﻭﺟﺮﻯ ﺇﱃ ﻣﻨﺎﻗﻀﺘﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻠﻤﻨﺼﻮﺭ ﻫﺬﺍﺍﻟﺒﻴﺘﺎﻥ‬
‫ﺏ ﲞﻄﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﻨﺼﻮﺭ‪:‬‬ ‫ﻟﻐﲑﻩ‪ ،‬ﻭﻗﺪ ﺃﻧﺸﺪﻧﻴﻬﻤﺎ ﺑﻌﺾ ﺍﻟﺒﻐﺪﺍﺩﻳﲔ ﻟﻨﻔﺴﻪ ﲟﺼﺮ ﻭﳘﺎ ﻋﻨﺪﻱ ﻋﻠﻰ ﻇﻬﺮ ﻛﺘﺎ ﹴ‬
‫ﺃﺭﻧﻴﻪ‪ ،‬ﻓﺨﺮﺝ ﺍﺑﻦ ﺍﻟﻌﺮﻳﻒ ﻭﺭﻛﺐ ﻭﺣﺮﻙ ﺩﺍﺑﺘﻪ ﺣﱴ ﺃﺗﻰ ﳎﻠﺲ ﺍﺑﻦ ﺑﺪﺭﹴ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺴﻦ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﺑﺪﻳﻬ ﹰﺔ‬
‫ﻓﻮﺻﻒ ﻟﻪ ﻣﺎ ﺟﺮﻯ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺑﺪ ﹴﺭ ﻫﺬﻫﺎﻷﺑﻴﺎﺕ ﻭﺩﺱ ﻓﻴﻬﺎ ﺑﻴﱵ ﺻﺎﻋ ٍﺪ‪:‬‬
‫ﻏﺪﻭﺕ ﺇﱃ ﻗﺼﺮ ﻋﺒﺎﺳ ٍﺔ ‪ ...‬ﻭﻗﺪ ﺟﺪﻝ ﺍﻟﻨﻮﻡ ﺣﺮﺍﺳﻬﺎ‬
‫ﻓﺄﻟﻔﻴﺘﻬﺎ ﻭﻫﻲ ﰲ ﺧﺪﺭﻫﺎ ‪ ...‬ﻭﻗﺪ ﺻﺪﻉ ﺍﻟﺴﻜﺮ ﺃﻧﺎﺳﻬﺎ‬
‫ﻓﻘﺎﻟﺖ ﺃﺳﺮﺕ ﻋﻠﻰ ﻫﺠﻌ ٍﺔ ‪ ...‬ﻓﻘﻠﺖ ﺑﻠﻰ ﻓﺮﻣﺖ ﻛﺎﺳﻬﺎ‬
‫ﻭﻣﺪﺕ ﻳﺪﻳﻬﺎ ﺇﱃ ﻭﺭﺩ ٍﺓ ‪ ...‬ﳛﺎﻛﻲ ﻟﻚ ﺍﻟﻄﻴﺐ ﺃﻧﻔﺎﺳﻬﺎ‬
‫ﻛﻌﺬﺭﺍﺀ ﺃﺑﺼﺮﻫﺎ ﻣﺒﺼﺮ ‪ ...‬ﻓﻐﻄﺖ ﺑﺄﻛﻤﺎﻣﻬﺎ ﺭﺃﺳﻬﺎ‬
‫ﻭﻗﺎﻟﺖ ﺧﻒ ﺍﷲ ﻻ ﺗﻔﻀﺢ ‪ ...‬ﻥ ﰲ ﺍﺑﻨﺔ ﻋﻤﻚ ﻋﺒﺎﺳﻬﺎ‬
‫ﻓﻮﻟﻴﺖ ﻋﻨﻬﺎ ﻋﻠﻰ ﺧﺠﻠ ٍﺔ ‪ ...‬ﻭﻣﺎ ﺧﻨﺖ ﻧﺎﺳﻲ ﻭﻻ ﻧﺎﺳﻬﺎ‬
‫ﻱ ﻭﻣﺪﺍ ٍﺩ ﺃﺷﻘﺮ ﻭﺩﺧﻞ ﻬﺑﺎ ﻋﻠﻰ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﻫﺎ‬
‫ﻂ ﻣﺼﺮ ﹴ‬‫ﺏﲞ ٍ‬‫ﻓﻄﺎﺭ ﺍﺑﻦ ﺍﻟﻌﺮﻳﻒ ﻬﺑﺎ ﻭﻋﻠﻘﻬﺎ ﻋﻠﻰ ﻇﻬﺮ ﻛﺘﺎ ﹴ‬
‫ﺍﺷﺘﺪ ﻏﻴﻈﻪ ﻭﻗﺎﻝ ﻟﻠﺤﺎﺿﺮﻳﻦ ﻏﺪﹰﺍ ﺃﻣﺘﺤﻨﻪ‪،‬ﻓﺈﻥ ﻓﻀﺤﻪ ﺍﻻﻣﺘﺤﺎﻥ ﺃﺧﺮﺟﺘﻪ ﻣﻦ ﺍﻟﺒﻼﺩ ﻭﱂ ﻳﺒﻖ ﰲ ﻣﻮﺿ ﹴﻊ ﱄ ﻋﻠﻴﻪ‬
‫ﺲ ﻗﺪ ﺃﻋﺪ ﻓﻴﻪ ﻃﺒﻘﹰﺎ‬
‫ﺳﻠﻄﺎﻥ‪ .‬ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﻓﺄﺣﻀﺮ ﻭﺣﻀﺮ ﲨﻴﻊ ﺍﻟﻨﺪﻣﺎﺀ ﻭﺍﳉﻠﺴﺎﺀ ﻓﺪﺧﻞ ﻬﺑﻢ ﺇﱃ ﳎﻠ ﹴ‬
‫ﲔ ﰲ ﺷﻜﻞ ﺍﳉﻮﺍﺭﻱ‬ ‫ﻋﻈﻴﻤﹰﺎ ﻓﻴﻪ ﺳﻘﺎﺋﻒ ﻣﺼﻨﻮﻋﺔ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﻭﻳﺮ ﻭﻭﺿﻊ ﻋﻠﻰ ﺍﻟﺴﻘﺎﺋﻒ ﻟﻌﺐ ﻣﻦ ﻳﺎﲰ ﹴ‬
‫ﻭﲢﺖ ﺍﻟﺴﻘﺎﺋﻒ ﺑﺮﻛﺔ ﻣﺎ ٍﺀ ﻗﺪ ﺃﻟﻘﻰ ﻓﻴﻬﺎ ﺍﻟﻶﻟﺊ ﻣﺜﻞ ﺍﳊﺼﺒﺎﺀ ﻭﰲ ﺍﻟﱪﻛﺔ ﺣﻴﺔ ﺗﺴﺒﺢ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺻﺎﻋﺪ ﻭﺭﺃﻯ‬
‫ﺍﻟﻄﺒﻖ ﻗﺎﻝ ﻟﻪ ﺍﳌﻨﺼﻮﺭ‪ :‬ﺇﻥ ﻫﺬﺍ ﻳﻮﻡ ﺇﻣﺎ ﺃﻥ ﺗﺴﻌﺪ ﻓﻴﻪ ﻣﻌﻨﺎ ﻭﺇﻣﺎ ﺃﻥ ﺗﺸﻘﻰ‪ ،‬ﻷﻧﻪ ﻗﺪ ﺯﻋﻢ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺃﻥ ﻛﻞ ﻣﺎ‬
‫ﻚ ﻗﺒﻠﻲ ﺷﻜﻠﻪ‪ ،‬ﻓﺼﻔﻪ ﲜﻤﻴﻊ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬
‫ﺗﺄﰐ ﺑﻪ ﺩﻋﻮﻯ‪ ،‬ﻭﻫﺬﺍ ﻃﺒﻖ ﻣﺎ ﺗﻮﳘﺖ ﺃﻧﻪ ﺣﻀﺮ ﺑﲔ ﻳﺪﻱ ﻣﻠ ٍ‬
‫ﺻﺎﻋﺪ ﻋﻠﻰ ﺍﻟﺒﺪﻳﻬﺔ‪:‬‬
‫ﺃﺑﺎ ﻋﺎﻣ ﹴﺮ ﻫﻞ ﻏﲑ ﺟﺪﻭﺍﻙ ﻭﺍﻛﻒ ‪ ...‬ﻭﻫﻞ ﻏﲑ ﻣﻦ ﻋﺎﺩﺍﻙ ﰲ ﺍﻷﺭﺽ ﺧﺎﺋﻒ‬
‫ﻳﺴﻮﻕ ﺇﻟﻴﻚ ﺍﻟﺪﻫﺮ ﻛﻞ ﻏﺮﻳﺒ ٍﺔ ‪ ...‬ﻭﺃﻋﺠﺐ ﻣﺎ ﻳﻠﻘﻬﺎ ﻋﻨﺪﻙ ﻭﺍﺻﻒ‬
‫ﻭﺷﺎﺋﻊ ﻧﻮ ﹴﺭ ﺻﺎﻏﻬﺎ ﻫﺎﻣﺮ ﺍﳊﻲ ‪ ...‬ﻋﻠﻰ ﺣﺎﻓﺘﻴﻬﺎ ﻋﺒﻘﺮ ﻭﺭﻓﺎﺭﻑ‬

‫ﻭﳌﺎ ﺗﻨﺎﻫﻰ ﺍﳊﺴﻦ ﻓﻴﻬﺎ ﺗﻘﺎﺑﻠﺖ ‪ ...‬ﻋﻠﻴﻬﺎ ﺑﺄﻧﻮﺍﻉ ﺍﳌﻼﻫﻲ ﻭﺻﺎﺋﻒ‬

‫ﻛﻤﺜﻞ ﺍﻟﻈﺒﺎﺀ ﺍﳌﺴﺘﻜﻨﺔ ﻛﻨﺴﹰﺎ ‪ ...‬ﺗﻈﻠﻠﻬﺎ ﺑﺎﻟﻴﺎﲰﲔ ﺍﻟﺴﻘﺎﺋﻒ‬
‫ﻭﺃﻋﺠﺐ ﻣﻨﻬﺎ ﺃﻬﻧﻦ ﻧﻮﺍﻇﺮ ‪ ...‬ﺇﱃ ﺑﺮﻛ ٍﺔ ﺿﻤﺖ ﺇﻟﻴﻬﺎ ﺍﻟﻄﺮﺍﺋﻒ‬
‫ﺣﺼﺎﻫﺎ ﺍﻟﻶﻟﺊ ﺳﺎﺑﺢ ﰲ ﻋﺒﺎﻬﺑﺎ ‪ ...‬ﻣﻦ ﺍﻟﺮﻗﺶ ﻣﺴﻤﻮﻡ ﺍﻟﺜﻌﺎﺑﲔ ﺯﻭﺍﺣﻒ‬
‫ﺗﺮﻯ ﻣﺎ ﺗﺮﺍﻩ ﺍﻟﻌﲔ ﰲ ﺟﻨﺒﺎﻬﺗﺎ ‪ ...‬ﻣﻦ ﺍﻟﻮﺣﺶ ﺣﱴ ﺑﻴﻨﻬﻦ ﺍﻟﺴﻼﺣﻒ‬
‫ﻓﺎﺳﺘﻐﺮﺑﻮﺍ ﻟﻪ ﺗﻠﻚ ﺍﻟﺒﺪﻳﻬﺔ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﻛﺘﺒﻬﺎ ﺍﳌﻨﺼﻮﺭ ﲞﻄﻪ‪ ،‬ﻭﻛﺎﻥ ﺇﱃ ﻧﺎﺣﻴﺘﻪ ﻧﺖ ﺗﻠﻚ ﺍﻟﺴﻘﺎﺋﻒ‬
 ‫ﺐ ﱂ ﻳﺮﻫﺎ ﺻﺎﻋﺪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﻨﺼﻮﺭ‪ :‬ﺃﺣﺴﻨﺖ ﺇﻻ ﺃﻧﻚ‬
‫ﺳﻔﻴﻨﺔ ﻓﻴﻬﺎ ﺟﺎﺭﻳﺔ ﻣﻦ ﺍﻟﻨﻮﺍﺭ ﲡﺬﻑ ﲟﺠﺎﺫﻳﻒ ﻣﻦ ﺫﻫ ﹴ‬
‫ﺃﻏﻔﻠﺖ ﺫﻛﺮ ﺍﻟﺴﻔﻴﻨﺔ ﻭﺍﳉﺎﺭﻳﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﻮﻗﺖ‪:‬‬
‫ﻭﺃﻋﺠﺐ ﻣﻨﻬﺎ ﻏﺎﺩﺓ ﰲ ﺳﻔﻴﻨ ٍﺔ ‪ ...‬ﻣﻜﻠﻠﺔ ﺗﺼﺒﻮ ﺇﻟﻴﻬﺎ ﺍﳍﻮﺍﺗﻒ‬
‫ﺇﺫﺍ ﺭﺍﻋﻬﺎ ﻣﻮﺝ ﻣﻦ ﺍﳌﺎﺀ ﺗﺘﻘﻲ ‪ ...‬ﺑﺴﻜﺎﻬﻧﺎ ﻣﺎ ﻫﻴﺠﺘﻪ ﺍﻟﻌﻮﺍﺻﻒ‬
‫ﺐ ‪ ...‬ﺗﺼﺮﻑ ﰲ ﳝﲎ ﻳﺪﻳﻪ ﺍﺠﻤﻟﺎﺫﻑ‬ ‫ﻣﱴ ﻛﺎﻧﺖ ﺍﳊﺴﻨﺎﺀ ﺭﺑﺎﻥ ﻣﺮﻛ ﹴ‬
‫ﻭﱂ ﺗﺮ ﻋﻴﲏ ﰲ ﺍﻟﺒﻼﺩ ﺣﺪﻳﻘ ﹰﺔ ‪ ...‬ﺗﻨﻘﻠﻬﺎ ﰲ ﺍﻟﺮﺍﺣﱳ ﺍﻟﻮﺻﺎﺋﻒ‬
‫ﻭﻻ ﻏﺮﻭ ﺃﻥ ﺃﻧﺸﺖ ﻣﻌﺎﻟﻴﻚ ﺭﻭﺿﹰﺔ ‪ ...‬ﻭﺷﺘﻬﺎ ﺃﺯﺍﻫﲑ ﺍﻟﺮﺑﺎ ﻭﺍﻟﺰﺧﺎﺭﻑ‬
‫ﻓﺄﻧﺖ ﺍﻣﺮﺅ ﻟﻮ ﺭﻣﺖ ﻧﻘﻞ ﻣﺘﺎﻟ ﹴﻊ ‪ ...‬ﻭﺭﺿﻮﻯ ﺫﺭﻬﺗﺎ ﻣﻦ ﺳﻄﺎﻙ ﻧﻮﺍﺳﻒ‬
‫ﺇﺫﺍ ﻗﻠﺖ ﻗﻮ ﹰﻻ ﺃﻭ ﺑﺪﻫﺖ ﺑﺪﻳﻬ ﹰﺔ ‪ ...‬ﻓﻜﻠﲏ ﻟﻪ ﺠﻤﻟﺪﻙ ﻭﺍﺻﻒ‬
‫ﻓﺄﻣﺮ ﻟﻪ ﺍﳌﻨﺼﻮﺭ ﺑﺄﻟﻒ ﺩﻳﻨﺎ ﹴﺭ ﻭﻣﺎﺋﺔ ﺛﻮ ﺏﹴ‪ ،‬ﻭﺭﺗﺐ ﻟﻪ ﰲ ﻛﻞ ﺷﻬ ﹴﺮ ﺛﻼﺛﲔ ﺩﻳﻨﺎﺭﹰﺍ ﻭﺃﳊﻘﻪ ﺑﻨﺪﻣﺎﺋﻪ‪ .‬ﺗﻮﰲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‬
‫ﺐ ﺳﻨﺔ ﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬
‫ﺍﺑﻦ ﺍﻟﻌﺮﻳﻒ ﺑﻄﻠﻴﻄﻠﺔ ﰲ ﺭﺟ ﹴ‬

‫ﺣﺮﻣﻠﺔ ﺑﻦ ﺍﳌﻨﺬﺭ ﺑﻦ ﻣﻌﺪ ﻳﻜﺮﺏ‬

‫ﺍﺑﻦ ﺣﻨﻈﻠﺔ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺣﺒﺔ ﺑﻦ ﺳﻌﻨﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺭﺑﻴﻌﺔ‪ ،‬ﻭﻳﺘﺼﻞ ﻧﺴﺒﻪ ﺑﻴﻌﺮﺏ ﺑﻦ ﻗﺤﻄﺎﻥ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ‬
‫ﺍﻟﻄﺎﺋﻲ ﺷﺎﻋﺮ ﻣﻌﻤﺮ ﻋﺎﺵ ﲬﺴﲔ ﻭﻣﺎﺋﺔ ﺳﻨﺔ‪ ،‬ﻭﻋﺪﺍﺩﻩ ﰲ ﺍﳌﺨﻀﺮﻣﲔ‪ ،‬ﺃﺩﺭﻙ ﺍﻹﺳﻼﻡ ﻭﱂ ﻳﺴﻠﻢ ﻭﻣﺎﺕ ﻧﺼﺮﺍﻧﻴﹰﺎ‪.‬‬

‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ ﻃﺰﺍ ﹰﻻ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻳﻨﺘﻬﻲ ﺇﱃ ﺛﻼﺛﺔ ﻋﺸﺮ ﺷﱪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻟﺼﻮﺭﺓ ﻓﻜﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﻣﻜﺔ‬
‫ﺩﺧﻠﻬﺎ ﻣﺘﻨﻜﺮﹰﺍ ﳉﻤﺎﻟﻪ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ ﻳﺰﻭﺭ ﺍﳌﻠﻮﻙ ﻭﻣﻠﻮﻙ ﺍﻟﻌﺠﻢ ﺧﺎﺻﺔﹰ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺴﲑﻫﻢ‪ ،‬ﻭﻭﻓﺪ ﻋﻠﻰ‬
‫ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﴰﺮ ﺍﻟﻐﺴﺎﱐ ﻭﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺍﳌﻨﺬﺭ‪ .‬ﺣﺪﺛﻌﻤﺎﺭﺓ ﺑﻦ ﻗﺎﺑﻮﺱ ﻗﺎﻝ‪ :‬ﻟﻘﻴﺖ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ ﺍﻟﻄﺎﺋﻲ ﻓﻘﻠﺖ ﻟﻪ‪:‬‬
‫ﻳﺎ ﺃﺑﺎ ﺯﺑﻴ ٍﺪ ﻫﻞ ﺃﺗﻴﺖ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺍﳌﻨﺬﺭ؟ ﻗﺎﻝ‪ :‬ﺇﻱ ﻭﺍﷲ ﻟﻘﺪ ﻟﻘﺪ ﺃﺗﻴﺘﻪ ﻭﺟﺎﻟﺴﺘﻪ‪ .‬ﻗﻠﺖ‪ :‬ﻓﺼﻔﻪ ﱄ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ‬
‫ﺃﲪﺮ ﺃﺯﺭﻕ ﺃﺑﺮﺵ ﻗﺼﲑﹰﺍ‪ .‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﻳﺴﺮﻙ ﺃﻧﻪ ﲰﻊ ﻣﻘﺎﻟﺘﻚ ﻫﺬﻩ ﻭﺃﻥ ﻟﻚ ﲪﺮ ﺍﻟﻨﻌﻢ؟ ﻗﺎﻝ‪ :‬ﻻ ﻭﺍﷲ ﻭﻻ‬
‫ﺳﻮﺩﻫﺎ‪ ،‬ﻓﻘﺪ ﺭﺃﻳﺖ ﻣﻠﻮﻙ ﲪﲑ ﰲ ﻣﻠﻜﻬﺎ‪ ،‬ﻭﺭﺃﻳﺖ ﻣﻠﻮﻙ ﻏﺴﺎﻥ ﰲ ﻣﻠﻜﻬﺎ‪ ،‬ﻓﻤﺎ ﺭﺃﻳﺖ ﺃﺷﺪ ﻋﺰﹰﺍ ﻣﻨﻪ‪ .‬ﻛﺎﻥ ﻇﻬﺮ‬
‫ﺍﻟﻜﻮﻓﺔ ﻣﻨﺒﺖ ﺍﻟﺸﻘﺎﺋﻖ ﻓﺤﻤﻰ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻓﻨﺴﺐ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﻴﻞ ﺳﻘﺎﺋﻖ ﺍﻟﻨﻌﻤﺎﻥ‪ .‬ﻓﺠﻠﺲ ﺫﺍﺕ ﻳﻮ ﹴﻡ ﻫﻨﺎﻙ ﻭﺟﻠﺴﻨﺎ‬
‫ﺑﲔ ﻳﺪﻳﻪ ﻛﺄﻥ ﻋﻠﻰ ﺭﺅﻭﺳﻨﺎ ﺍﻟﻄﲑ‪ ،‬ﻓﻘﺎﻡ ﺭﺟﻞ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺑﻴﺖ ﺍﻟﻠﻌﻦ‪ ،‬ﺃﻋﻄﲏ ﻓﺈﱐ ﳏﺘﺎﺝ‪ ،‬ﻓﺘﺄﻣﻠﻪ‬
‫ﻼ ﰒ ﺃﻣﺮ ﺑﻪ ﻓﺄﺩﱐ ﺣﱴ ﻗﻌﺪ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﰒ ﺩﻋﺎ ﺑﻜﻨﺎﻧ ٍﺔ ﻓﺎﺳﺘﺨﺮﺝ ﻣﻨﻬﺎ ﻣﺸﺎﻗﺺ ﻓﺠﻌﻞ ﳚﺄﻬﺑﺎ ﻭﺟﻬﻪ ﺣﱴ‬ ‫ﻃﻮﻳ ﹰ‬
‫ﲰﻌﻨﺎ ﻗﺮﻉ ﺍﻟﻌﻈﺎﻡ ﻭﺧﻀﺐ ﺑﺎﻟﺪﻡ‪ ،‬ﰒ ﺃﻣﺮ ﺑﻪ ﻓﻨﺤﻲ‪ .‬ﻭﻣﻜﺜﻨﺎ ﻣﻠﻴﹰﺎ ﻓﻨﻬﺾ ﺭﺟﻞ ﺁﺧﺮ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺑﻴﺘﺎﻟﻠﻌﻦ‪ ،‬ﺃﻋﻄﲏ‬
‫ﻓﺘﺎﻣﻠﻪ ﺳﺎﻋ ﹰﺔ ﰒ ﻗﺎﻝ‪ :‬ﺃﻋﻄﻮﻩ ﺃﻟﻒ ﺩﺭﻫ ﹴﻢ ﻓﺄﺧﺬﻫﺎ ﻭﺍﻧﺼﺮﻑ‪ ،‬ﰒ ﺍﻟﺘﻔﺖ ﺍﻟﻨﻌﻤﺎﻥ ﻋﻦ ﳝﻴﻨﻪ ﻭﻳﺴﺎﺭﻩ ﻭﺧﻠﻔﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﻼ ﺣﱴ ﳚﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ؟ ﻓﻘﻠﻨﺎ ﻟﻪ‪:‬‬ ‫ﻣﺎ ﻗﻮﻟﻜﻢ ﰲ ﺭﺟ ﹴﻞ ﺃﺯﺭﻕ ﺃﲪﺮ ﻳﺬﺑﺢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻛﻤﺔ؟ ﺃﺗﺮﻭﻥ ﺩﻣﻪ ﺳﺎﺋ ﹰ‬
‫ﺃﻧﺖ ‪ -‬ﺃﺑﻴﺖ ﺍﻟﻠﻌﻦ ‪ -‬ﺃﻋﻠﻰ ﺑﺮﺃﻳﻚ ﻓﺪﻋﺎ ﺑﺮﺟ ﹴﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻓﺄﻣﺮ ﺑﻪ ﻓﺬﺑﺢ ﰒ ﻗﺎﻝ‪ :‬ﺃﻻ ﺗﺴﺄﻟﻮﱐ ﻋﻤﺎ‬
‫ﺻﻨﻌﺖ؟ ﻓﻘﻠﻨﺎ‪ :‬ﻭﻣﻦ ﻳﺴﺄﻟﻚ ﻋﻦ ﺃﻣﺮﻙ ﻭﻣﺎ ﺗﺼﻨﻊ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﺈﱐ ﺧﺮﺟﺖ ﻣﻊ ﺃﰊ ﻧﺘﺼﻴﺪ ﻓﻤﻤﺮﻧﺎ ﺑﻪ‬
‫ﱭ ﻓﺘﻨﺎﻭﻟﺘﻪ ﻷﺷﺮﺏ ﻣﻨﻪ‪ ،‬ﻓﺜﺎﺭ ﺇﱄ ﻓﻬﺮﺍﻕ ﺍﻹﻧﺎﺀ ﻓﻤﻸ ﻭﺟﻬﻲ ﻭﺻﺪﺭﻱ‬ ‫ﻭﻫﻮ ﺑﻔﻨﺎﺀ ﺑﺎﺑﻪ ﻭﺑﲔ ﻳﺪﻳﻪ ﻋﺲ ﻣﻦ ﻟ ﹴ‬
 ‫ﻓﺄﻋﻄﻴﺖ ﺍﷲ ﻋﻬﺪﹰﺍ ﻟﺌﻦ ﺃﻣﻜﻨﲏ ﻣﻦ ﻷﺧﻀﱭ ﳊﻴﻨﻪ ﻭﺻﺪﺭﻩ ﻣﻦ ﺩﻡ ﻭﺟﻬﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻵﺧﺮ ﻓﻜﺎﻧﺖ ﻟﻪ ﻋﻨﺪﻱ ﻳﺪ‬
‫ﻓﻜﺎﻓﺄﺗﻪ ﻬﺑﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﺫﲝﺘﻪ ﻓﺈﻥ ﻋﻴﻨﹰﺎ ﱄ ﺑﺎﻟﺸﺎﻡ ﻛﻴﺐ ﻋﻠﻲ‪ :‬ﺃﻥ ﺟﺒﻠﺔ ﺑﻦ ﺍﻷﻳﻬﻢ ﺑﻌﺚ ﺇﻟﻴﻚ ﺑﺮﺟ ﹴﻞ ﺻﻔﺘﻪ ﻛﺬﺍ‬
‫ﻭﻛﺬﺍ ﻟﻴﻘﺘﻠﻚ‪ ،‬ﻓﻄﻠﺒﺘﻪ ﻓﻠﻢ ﺃﻗﺪﺭ ﻋﻠﻴﻪ ﺣﱴ ﻛﺎﻥ ﺍﻟﻴﻮﻡ ﻓﺮﺃﻳﺘﻪ ﺑﲔ ﺍﻟﻘﻮﻡ ﻓﺄﺧﺬﺗﻪ‪ .‬ﻭﻛﺎﻥ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ‪-‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻳﻘﺮﺏ ﺃﺑﺎ ﺯﺑﻴ ٍﺪ ﻭﻳﺪﱐ ﳎﻠﺴﻪ ﳌﻌﺮﻓﺘﻪ ﺑﺴﲑ ﻣﻦ ﺃﺩﺭﻛﻬﻢ ﻣﻦ ﻣﻠﻮﻙ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪ ،‬ﻓﺪﺧﻞ‬
‫ﻋﻠﻴﻪ ﻳﻮﻣﹰﺎ ﻭﻋﻨﺪﻩ ﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻟﻨﺼﺎﺭ‪ ،‬ﻓﺘﺬﺍﻛﺮﻭﺍ ﻣﺂﺛﺮ ﺍﻟﻌﺮﺏ ﻭﺃﺧﺒﺎﺭﻫﺎ ﻭﺃﺷﻌﺎﺭﻫﺎ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇﻟﻴﻪ ﻋﺜﻤﺎﻥ ﻭﻗﺎﻝ‬
‫ﻟﻪ‪ :‬ﻳﺎ ﺃﺧﺎ ﺗﺒﻊ ﺍﳌﺴﻴﺢ ﺃﲰﻌﻨﺎ ﺑﻌﺾ ﻗﻮﻟﻚ‪ ،‬ﻓﻘﺪ ﺃﻧﺒﺌﺖ ﺃﻧﻚ ﲡﻴﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﺄﻧﺸﺪﻩ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
‫ﻣﻦ ﻣﺒﻠﻎ ﻗﻮﻣﻨﺎ ﺍﻟﻨﺎﺋﲔ ﺇﺫ ﺷﺤﻄﻮﺍ ‪ ...‬ﺃﻥ ﺍﻟﻔﺆﺍﺩ ﺇﻟﻴﻬﻢ ﺷﻴﻖ ﻭﻟﻊ‬

‫ﻭﻭﺻﻒ ﻓﻴﻬﺎ ﺍﻷﺳﺪ ﻓﻘﺎﻝ ﻟﻪ ﻋﺜﻤﺎﻥ‪ :‬ﺗﺎﷲ ﺗﻔﺘﺄ ﺗﺬﻛﺮ ﺍﻷﺳﺪ ﻣﺎ ﺣﻴﻴﺖ‪ ،‬ﻭﺍﷲ ﺇﱐ ﻷﺣﺴﺒﻚ ﺟﺒﺎﻧﹰﺎ ﻫﺪﺍﻧﹰﺎ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﻛﻼ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻟﻜﲏ ﺭﺃﻳﺖ ﻣﻨﻪ ﻣﻨﻈﺮﹰﺍ ﻭﺷﻬﺪﺕ ﻣﺸﻬﺪﹰﺍ ﻻ ﻳﱪﺡ ﻳﺘﺠﺪﺩ ﰲ ﻗﻠﱯ‪ ،‬ﻭﻣﻌﺬﻭﺭ ﺃﻧﺎ ﺑﺬﻟﻚ ﻳﺎ‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻏﲑ ﻣﻠﻮ ﹴﻡ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻋﺜﻤﺎﻥ‪ :‬ﻭﺃﻳﻦ ﻛﺎﻥ ﺫﻟﻚ ﻭﺃﱏ؟ ﻓﻘﺎﻝ‪ :‬ﺧﺮﺟﺖ ﰲ ﺻﻴﺎﺑ ٍﺔ ﻣﻦ ﺃﺷﺮﺍﻑ ﺍﻟﻌﺮﺏ‬
‫ﻭﻓﺘﻴﺎﻬﻧﻢ ﺫﻭﻱ ﻫﻴﺒ ٍﺔ ﻭﺷﺎﺭ ٍﺓ ﺣﺴﻨ ٍﺔ ﺗﺮﻣﻲ ﺑﻨﺎ ﺍﳌﻬﺮﻱ ﺑﺄﻛﺴﺎﺋﻬﺎ ﻭﺍﻟﻘﲑﻭﺍﻧﺎﺕ ﻋﻠﻰ ﻗﻨﻮ ﺍﻟﺒﻐﺎﻝ ﺗﺴﻮﻗﻬﺎ ﺍﻟﻌﺒﺪﺍﻥ‪،‬‬
‫ﻭﳓﻦ ﻧﺮﻳﺪ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﴰﺮ ﺍﻟﻐﺴﺎﱐ ﻣﻠﻚ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﺎﺧﺮﻭﻁ ﺑﻨﺎ ﺍﻟﺴﲑ ﰲ ﲪﺎﺭﺓ ﺍﻟﻘﻴﻆ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻋﺼﺒﺖ‬
‫ﺍﻷﻓﻮﺍﻩ ﻭﺫﺑﻠﺖ ﺍﻟﺸﻔﺎﻩ ﻭﺷﺎﻟﺖ ﺍﳌﻴﺎﻩ‪ ،‬ﻭﺫﻛﺖ ﺍﳉﻮﻧﺎﺀ ﻭﺍﳌﻌﺰﺍﺀ‪ ،‬ﻭﺫﺍﺏ ﺍﻟﺼﻴﻬﺐ ﻭﺻﺮ ﺍﳉﻨﺪﺏ‪ ،‬ﻭﺿﺎﻑ‬
‫ﺍﻟﻌﺼﻔﻮﺭ ﺍﻟﻀﺐ ﰲ ﻭﺟﺮﻩ ﻭﺟﺎﻭﺭﻩ ﰲ ﺟﺤﺮﻩ‪ .‬ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺮﻛﺐ ﺗﻐﻮﺭﻭﺍ ﺑﻨﺎ ﰲ ﺿﻮﺝ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻭﺍ ٍﺩ ﻗﺪ ﺑﺪﺍ ﻟﻨﺎ ﻛﺜﲑ ﺍﻟﺪﻏﻞ‪ ،‬ﺩﺍﺋﻢ ﺍﻟﻐﻠﻞ‪ ،‬ﺻﺤﺮﺍﺅﻩ ﻣﻐﻨﺔ‪ ،‬ﻭﺃﻃﻴﺎﺭﻩ ﻣﺮﻧﺔ‪ ،‬ﻓﺤﻄﻄﻨﺎ ﺭﺣﺎﻟﻨﺎ ﺑﺄﺻﻮﻝ ﺩﻭﺣﺎﺕ‬
‫ﻛﻨﻬﺒﻼ ﺕٍ‪ ،‬ﻭﺃﺻﺒﻨﺎ ﻣﻦ ﻓﻀﻼﺕ ﺍﳌﺰﺍﻭﺩ ﻭﺃﺗﺒﻌﻨﺎﻫﺎ ﺍﳌﺎﺀ ﺍﻟﺒﺎﺭﺩ‪ .‬ﻓﻠﻤﺎ ﺍﻧﺘﺼﻒ ﺣﺮ ﻳﻮﻣﻨﺎ ﺫﻟﻚ‪ ،‬ﻭﺑﻴﻨﻤﺎ ﳓﻦ ﻛﺬﻟﻚ‬
‫ﺇﺫ ﺻﺮ ﺃﻗﺼﻰ ﺍﳋﻴﻞ ﺃﺫﻧﻴﻪ‪ ،‬ﻭﻓﺤﺺ ﺍﻷﺭﺽ ﺑﻴﺪﻳﻪ‪ ،‬ﻓﻮﺍﷲ ﻣﺎ ﻟﺒﺚ ﺃﻥ ﺣﺎﻝ‪ ،‬ﰒ ﲪﺤﻢ ﻓﺒﺎﻝ‪ ،‬ﰒ ﻓﻌﻞ ﻓﻌﻠﻪ ﺍﻟﺬﻱ‬
‫ﻳﻠﻴﻪ ﻭﺍﺣﺪﹰﺍ ﻓﻮﺍﺣﺪﺍﹰ‪ ،‬ﻓﺘﻀﻌﻀﻌﺖ ﺍﳋﻴﻞ‪ ،‬ﻭﺗﻜﻌﻜﻌﺖ ﺍﻹﺑﻞ‪ ،‬ﻭﺗﻘﻬﻘﺮﺕ ﺍﻟﺒﻐﺎﻝ‪ ،‬ﻓﻤﻦ ﻧﺎﻓ ﹴﺮ ﺑﺸﻜﺎﻟﻪ‪ ،‬ﻭﺷﺎﺭ ٍﺩ‬
‫ﺑﻌﻘﺎﻟﻪ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺃﻧﻪ ﺍﻟﺴﺒﻊ‪ ،‬ﻓﻔﺰﻉ ﻛﻞ ﻣﻨﺎ ﺇﱃ ﺳﻴﻔﻪ ﻓﺴﻠﻪ ﻣﻦ ﻗﺮﺍﺑﻪ‪ ،‬ﰒ ﻭﻗﻔﻨﺎ ﺭﺯﺩﻗﹰﺎ ﻓﺄﻗﺒﻞ ﺃﺑﻮ ﺍﳊﺎﺭﺙ ﻣﻦ ﺃﲨﺘﻪ‬
‫ﻳﺘﻈﺎﻟﻊ ﰲ ﻣﺸﻴﺘﻪ ﻛﺄﻧﻪ ﳎﻨﻮﻥ‪ ،‬ﺃﻭ ﰲ ﻭﺟﺎﺭ ﻣﺴﺠﻮﻥ‪ ،‬ﻟﻄﺮﻓﻪ ﻭﻣﻴﺾ ﻭﻟﺼﺪﺭﻩ ﺷﺤﻴﻂ‪ ،‬ﻭﻟﺒﻠﻌﻮﻣﻪ ﻏﻄﻴﻂ‪،‬‬
‫ﻭﻷﺭﺳﺎﻏﻪ ﻗﻀﻴﺾ ﻛﺄﳕﺎ ﳜﺒﻂ ﻫﺸﻴﻤﺎﹰ‪ ،‬ﺃﻭ ﻳﻄﺄ ﺭﻣﻴﻤﺎﹰ‪ ،‬ﻟﻪ ﻫﺎﻣﺔ ﻛﺎﺠﻤﻟﻦ‪ ،‬ﻭﺧﺪ ﻛﺎﳌﺴﻦ‪ ،‬ﻭﻋﻴﻨﺎﻥ ﺳﺠﺮﻭﺍﻥ ﻛﺄﻬﻧﻤﺎ‬
‫ﺳﺮﺍﺟﺎﻥ ﻳﺘﻘﺪﺍﻥ‪ ،‬ﻭﻗﺼﺮﺓ ﺭﺑﻠﺔ‪ ،‬ﻭﳍﺰﻣﺔ ﺭﻫﻠﺔ‪ ،‬ﻭﻛﺘﺪ ﻣﻌﺒﻂ‪ ،‬ﻭﺯﻧﺪ ﻣﻔﺮﻁ‪ ،‬ﻭﺳﺎﻋﺪ ﳎﺪﻭﻝ‪ ،‬ﻭﻋﻀﺪ ﻣﻔﺘﻮﻝ‪،‬‬
‫ﺏ ﻛﺎﳌﻌﺎﻭﻝ ﻣﺼﻘﻮﻟ ٍﺔ‬
‫ﻭﻛﻒ ﺷﺜﻨﺔ ﺍﻟﱪﺍﺛﻦ‪ ،‬ﺇﱃ ﳐﺎﻟﺐ ﻛﺎﶈﺎﺟﻦ‪ ،‬ﻓﻀﺮﺏ ﺑﻴﺪﻳﻪ ﻓﺄﺭﻫﺞ‪ ،‬ﻭﻛﺸﺮ ﻓﺄﻓﺮﺝ ﻋﻦ ﺃﻧﻴﺎ ﹴ‬
‫ﻏﲑ ﻣﻔﻠﻮﻟﺔٍ‪ ،‬ﻭﻓ ﹴﻢ ﺃﺷﺪﻕ ﻛﺎﻟﻐﺎﺭ ﺍﻷﺧﺮﻕ‪ ،‬ﰒ ﲤﻄﻰ ﺑﻴﺪﻳﻪ ﻭﺣﻔﺰ ﺑﻮﺭﻛﻴﻪ ﺣﱴ ﺻﺎﺭ ﻇﻠﻪ ﻣﺜﻴﻠﻪ‪ ،‬ﰒ ﺃﻗﻌﻰ ﻓﺎﻗﺸﻌﺮ‪،‬‬
‫ﺥ ﻟﻨﺎ ﻣﻦ ﻓﺰﺍﺭﺓ‪ ،‬ﻛﺎﻥ ﺿﺨﻢ‬
‫ﰒ ﺃﻗﺒﻞ ﻓﺎﻛﻔﻬﺮ‪ ،‬ﰒ ﲡﻬﻢ ﻓﺎﺯﺑﺄﺭ‪ ،‬ﻓﻼ ﻭﺫﻭ ﺑﻴﺘﻪ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻣﺎ ﺍﺗﻘﻴﻨﺎﻩ ﺇﻻ ﺑﺄ ﹴ‬
‫ﻱ ﻣﺎ‬
‫ﺍﳉﺰﺍﺭﺓ‪ ،‬ﻓﻮﻗﺼﻪ ﻓﻮﻗﺼﻪ ﰒ ﻧﻔﻀﻪ ﻧﻔﻀ ﹰﺔ ﻓﻘﻀﻘﺾ ﻣﺘﻨﻴﻪ ﻭﺟﻌﻞ ﻳﻠﻎ ﰲ ﺩﻣﻪ ﻓﺬﻣﺮﺕ ﺃﺻﺤﺎﰊ‪ ،‬ﻓﺒﻌﺪ ﻷ ﹴ‬
‫ﻼ ﺃﻋﺠﺮ ﺫﺍ ﺣﻮﺍﻳﺎ‪ ،‬ﻓﻨﻔﻀﻪ ﻧﻔﻀﺔ‬
‫ﺍﺳﺘﻘﺪﻣﻮﺍ ﻓﺠﻬﺠﻬﻨﺎ ﺑﻪ‪ ،‬ﻓﻜﺮ ﻣﻘﺸﻌﺮﹰﺍ ﺑﺰﺑﺮﺗﻪ ﻛﺄﻥ ﺑﻪ ﻬﻧﻤﹰﺎ ﺣﻮﻟﻴﹰﺎ ﻓﺎﺧﺘﻠﺞ ﺭﺟ ﹰ‬
‫ﺗﺰﺍﻳﻠﺖ ﻬﺑﺎ ﻣﻔﺎﺻﻠﻪ‪ ،‬ﰒ ﳘﻬﻢ ﻓﻔﺮﻓﺮ ﻭﺯﻓﺮ ﻓﱪﺑﺮ‪ ،‬ﰒ ﺯﺃﺭ ﻓﺠﺮﺟﺮ‪ ،‬ﰒ ﳊﻆ ﻓﺄﺷﺰﺭ‪ ،‬ﻓﻮﺍﷲ ﳋﻠﺖ ﺍﻟﱪﻕ ﻳﺘﻄﺎﻳﺮ‬
‫ﻣﻦ ﲢﺖ ﺟﻔﻮﻧﻪ ﻣﻦ ﴰﺎﻟﻪ ﻭﻣﻦ ﳝﻴﻨﻪ‪ ،‬ﻓﺄﺭﻋﺸﺖ ﺍﻷﻳﺪﻱ ﻭﺍﺻﻄﻜﻠﺖ ﺍﻷﺭﺟﻞ ﻭﺃﻃﺖ ﺍﻷﺿﻼﻉ‪ ،‬ﻭﺍﺭﲡﺖ‬
‫ﺍﻷﲰﺎﻉ ﻭﺷﺨﺼﺖ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﺳﺎﺀﺕ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﻓﻈﻨﺖ ﺍﳌﻨﻮﻥ ﻓﻘﺎﻝ ﻟﻪ ﻋﺜﻤﺎﻥ‪ :‬ﺍﺳﻜﺖ ﻗﻄﻊ ﺍﷲ ﻟﺴﺎﻧﻚ‪ ،‬ﻓﻘﺪ‬
 ‫ﺃﺭﻋﺒﺖ ﻗﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻗﺎﻝ ﻳﺼﻒ ﺍﻷﺳﺪ‪:‬‬
‫ﻓﺒﺎﺗﻮﺍ ﻳﺪﳉﻮﻥ ﻭﺑﺎﺕ ﻳﺴﺮﻱ ‪ ...‬ﺑﺼﲑ ﺑﺎﻟﺪﺟﻰ ﻫﺎ ٍﺩ ﳘﻮﺱ‬
‫ﺇﱃ ﺃﻥ ﻋﺮﺳﻮﺍ ﻭﺃﻏﺐ ﻋﻨﻬﻢ ‪ ...‬ﻗﺮﻳﺒﹰﺎ ﻣﺎ ﳛﺲ ﻟﻪ ﺣﺴﻴﺲ‬
‫ﺧﻼ ﺃﻥ ﺍﻟﻌﺘﺎﻕ ﻣﻦ ﺍﳌﻄﺎﻳﺎ ‪ ...‬ﺣﺴﲔ ﺑﻪ ﻓﻬﻦ ﺇﻟﻴﻪ ﺷﻮﺱ‬
‫ﻓﻠﻤﺎ ﺃﻥ ﺭﺁﻫﻢ ﻗﺪ ﺗﺪﺍﻧﻮﺍ ‪ ...‬ﺃﺗﺎﻫﻢ ﺑﲔ ﺭﺣﻠﻬﻢ ﻳﺮﻳﺲ‬
‫ﻓﺜﺎﺭ ﺍﻟﺰﺍﺟﺮﻭﻥ ﻓﺰﺍﺩ ﻗﺮﺑﹰﺎ ‪ ...‬ﺇﻟﻴﻬﻢ ﰒ ﻭﺍﺟﻬﻪ ﺿﺒﻴﺲ‬
‫ﺑﻨﺼﻞ ﺍﻟﺴﻴﻒ ﻟﻴﺲ ﻟﻪ ﳎﻦ ‪ ...‬ﻓﺼﺪ ﻭﱂ ﻳﺼﺎﺩﻓﻪ ﺟﺴﻴﺲ‬
‫ﻓﻴﻀﺮﺏ ﺑﺎﻟﺸﻤﺎﻝ ﺇﱃ ﺣﺸﺎﻩ ‪ ...‬ﻭﻗﺪ ﻧﺎﺩﻯ ﻭﺃﺧﻠﻔﻪ ﺍﻟﻨﻴﺲ‬
‫ﻳﺸﺘﺮ ﻛﺎﶈﻤﻠﻖ ﰲ ﻋﻴﻮ ٍﻥ ‪ ...‬ﺗﻘﻴﻪ ﺍﻷﺭﺽ ﺍﻟﺮﺑﻴﺲ‬
‫ﻓﺨﺮ ﺍﻟﺴﻴﻒ ﻭﺍﺧﺘﻠﺠﺖ ﻳﺪﺍﻩ ‪ ...‬ﻭﻛﺎﻥ ﺑﻨﻔﺴﻪ ﻭﻗﻴﺖ ﻧﻔﻮﺱ‬
‫ﱴ ﻭﺍﳌﻄﺎﻳﺎ ‪ ...‬ﻭﻏﻮﺩﺭ ﰲ ﻣﻜﺮﻫﻢ ﺍﻟﺮﺳﻴﺲ‬ ‫ﻭﻃﺎﺭ ﺍﻟﻘﻮﻡ ﺷ ً‬
‫ﻭﺟﺎﻝ ﻛﺄﻧﻪ ﻓﺮﺱ ﺻﻨﻴﻊ ‪ ...‬ﳚﺮ ﺟﻼﻟﻪ ﺫﻳﻞ ﴰﻮﺱ‬
‫ﻛﺄﻥ ﺑﻨﺤﺮﻩ ﻭ ﺑﺴﺎﻋﺪﻳﻪ ‪ ...‬ﻋﺒﲑﹰﺍ ﺑﺎﺕ ﺗﻌﺒﺆﻩ ﻋﺮﻭﺱ‬
‫ﻓﺬﻟﻚ ﺇﻥ ﺗﻼﻗﻮﻩ ﺗﻔﺎﺩﻭﺍ ‪ ...‬ﻭﳛﺪﺙ ﻋﻨﻜﻢ ﺃﻣﺮ ﺷﻜﻴﺲ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ :‬ﻛﺎﻥ ﻷﰊ ﺯﺑﻴ ٍﺪ ﻛﻠﺐ ﻳﻘﺎﻝ ﻟﻪ ﺍﻷﻛﺪﺭ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺳﻼﺡ ﻳﻠﺒﺴﻪ ﺇﻳﺎﻩ ﻓﻜﺎﻥ ﻻ ﻳﻘﻮﻡ ﻟﻪ‬
‫ﺍﻷﺳﺪ‪ ،‬ﻓﺨﺮﺝ ﻟﻴﻠ ﹰﺔ ﻭﱂ ﻳﻠﺒﺴﻪ ﺳﻼﺣﻪ ﻓﻠﻘﻴﻪ ﺍﻷﺳﺪ ﻓﻘﺘﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ‪:‬‬
‫ﺃﺟﺎﻝ ﺃﻛﺪﺭ ﻣﺸﻴﹰﺎ ﻻ ﻛﻌﺎﺩﺗﻪ ‪ ...‬ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺑﲔ ﺍﻟﺒﺌﺮ ﻭﺍﻟﻄﻌﻦ‬
‫ﻻﻗﻰ ﻟﺪﻯ ﺛﻠﻞ ﺍﻷﻃﻮﺍﺀ ﺩﺍﻫﻴ ﹰﺔ ‪ ...‬ﺳﺮﺕ ﻭﺃﻛﺪﺭ ﲢﺖ ﺍﻟﻠﻴﻞ ﰲ ﻗﺮﻥ‬

‫ﺣﻔﺖ ﺑﻪ ﺷﻴﻤﺔ ﻭﺭﻫﺎﺀ ﺗﻄﺮﺩﻩ ‪ ...‬ﺣﱴ ﺗﻨﺎﻫﻰ ﺇﱃ ﺍﳉﻮﻻﻥ ﰲ ﺳﻨﻦ‬

‫ﺇﱃ ﻣﻘﺎﺑﻞ ﻓﺘﻞ ﺍﻟﺴﺎﻋﺪﻳﻦ ﻟﻪ ‪ ...‬ﻓﻮﻕ ﺍﻟﺴﺮﺍﺓ ﻛﺬﻓﺮﻯ ﺍﻟﻔﺎﰿ ﺍﻟﻘﻤﻦ‬
‫ﺏ ﻓﻼ ﻗﺤﻢ ﻭﻻ ﺿﺮﻉ ‪ ...‬ﻛﺎﻟﻔﻴﻞ ﳜﺘﻄﻢ ﺍﻟﻔﺤﻠﲔ ﰲ ﺷﻄﻦ‬ ‫ﺭﻳﺒﺎﻝ ﻏﺎ ﹴ‬
‫ﻭﻫﻲ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻓﻼﻣﻪ ﻗﻮﻣﻪ ﻋﻠﻰ ﻛﺜﺮﺓ ﻭﺻﻔﻪ ﻟﻸﺳﺪ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻗﺪ ﺧﻔﻨﺎ ﺃﻥ ﺗﺴﺒﻨﺎ ﺍﻟﻌﺮﺏ ﺑﻮﺻﻔﻚ ﻟﻪ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﺭﺃﻳﺘﻢ ﻣﻨﻪ ﻣﺎ ﺭﺃﻳﺖ‪ ،‬ﺃﻭ ﻟﻘﻴﺘﻢ ﻣﻨﻪ ﻣﺎ ﻟﻘﻲ ﺃﻛﺪﺭ ﳌﺎ ﳌﺘﻤﻮﱐ‪ ،‬ﰒ ﺃﻣﺴﻚ ﻋﻦ ﻭﺻﻔﻪ ﺣﱴ ﻣﺎﺕ‪ .‬ﻭﻗﺎﻝ‬
‫ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ :‬ﻣﺎﻥ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ ﻳﻘﻴﻢ ﺃﻛﺜﺮ ﺃﻳﺎﻣﻪ ﰲ ﺃﺧﻮﺍﻟﻪ ﺑﲏ ﺗﻐﻠﺐ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻏﻼﻡ ﻳﺮﻋﻰ ﺇﺑﻠﻪ ﻓﻐﺰﺕ ﻬﺑﺮﺍﺀ ﻭﻫﻢ‬
‫ﻣﻦ ﻗﻀﺎﻋﺔ ﺑﲏ ﺗﻐﻠﺐ‪ ،‬ﻓﻤﺮﻭﺍ ﺑﻐﻼﻣﻪ ﻓﺪﻓﻊ ﺇﻟﻴﻬﻢ ﺇﺑﻞ ﺃﰊ ﺯﺑﻴ ٍﺪ ﻭﺍﻧﻄﻠﻖ ﻣﻌﻬﻢ ﻳﺪﳍﻢ ﻋﻠﻰ ﻋﻮﺭﺓ ﺍﻟﻘﻮﻡ ﻭﻳﻘﺎﺗﻞ‬
‫ﻣﻌﻬﻢ‪ ،‬ﻓﻬﺰﻣﺖ ﺗﻐﻠﺐ ﻬﺑﺮﺍﺀ ﻭﻗﺘﻞ ﺍﻟﻐﻼﻡ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ ﰲ ﺫﻟﻚ‪:‬‬
‫ﻫﻞ ﻛﻨﺖ ﰲ ﻣﻨﻈ ﹴﺮ ﻭﻣﺴﺘﻤ ﹴﻊ ‪ ...‬ﰲ ﻧﺼﺮ ﻬﺑﺮﺍﺀ ﻏﲑ ﺫﻱ ﻓﺮﺱ‬
‫ﺗﺴﻌﻰ ﺇﱃ ﻓﺘﻴﺔ ﺍﻷﺭﺍﻗﻢ ﻭﺍﺱ ‪ ...‬ﺗﻌﺠﻠﺖ ﻗﺒﻞ ﺍﳉﻤﺎﻥ ﻭﺍﻟﻘﺒﺲ‬
‫ﺽ ﻣﻦ ﺟﺒﺎﻝ ﻬﺑﺮﺍﺋﻬﺎ ﺍﻝ ‪ ...‬ﺃﱃ ﻣﺮﻳﻦ ﺍﳊﺮﻭﻥ ﻋﻦ ﺩﺭﺱ‬ ‫ﰲ ﻋﺎﺭ ﹴ‬
‫ﻓﺒﻬﺮﺓ ﺇﺫ ﻟﻘﻮﺍ ﺣﺴﺒﺘﻬﻢ ‪ ...‬ﺃﺣﻠﻰ ﻭﺃﺷﻬﻰ ﻣﻦ ﺑﺎﺭﺩ ﺍﻟﺪﺑﺲ‬
 ‫ﻻ ﺗﺮﺓ ﻋﻨﺪﻫﻢ ﻓﺘﻄﻠﺒﻬﺎ ‪ ...‬ﻭﻻ ﻫﻢ ﻬﻧﺰﺓ ﳌﺨﺘﻠﺲ‬
‫ﺟﻮﺩ ﻛﺮﺍﻡ ﺇﺫﺍ ﻫﻢ ﻧﺪﺑﻮﺍ ‪ ...‬ﻏﲑ ﻟﺌﺎﻡ ﺿﺠ ﹴﺮ ﻭﻻ ﺧﺴﺲ‬
‫ﺻﻤﺖ ﻋﻈﺎﻡ ﺍﳊﻠﻮﻡ ﺇﻥ ﺳﻜﺘﻮﺍ ‪ ...‬ﻣﻦ ﻏﲑ ﻋ ﹴﻲ ﻬﺑﻢ ﻭﻻ ﺧﺮﺱ‬
‫ﺗﻘﻮﺩ ﺃﻓﺮﺍﺳﻬﻢ ﻧﺴﺎﺅﻫﻢ ‪ ...‬ﻳﺰﺟﻮﻥ ﺃﲨﺎﳍﻢ ﻣﻊ ﺍﻟﻐﻠﺲ‬
‫ﺻﺎﺩﻗﺖ ﳌﺎ ﺧﺮﺟﺖ ﻣﻨﻄﻠﻘﹰﺎ ‪ ...‬ﺟﻬﻢ ﺍﶈﻴﺎ ﻛﺒﺎﺳ ﹴﻞ ﺷﺮﺱ‬
‫ﲣﺎﻝ ﰲ ﻛﻔﻪ ﻣﺜﻘﻔ ﹰﺔ ‪ ...‬ﺗﻠﻤﻊ ﻓﻴﻬﺎ ﻛﺸﻌﻠﺔ ﺍﻟﻘﺒﺲ‬
‫ﺑﻜﻒ ﺣﺮﺍﻥ ﺛﺎﺋ ﹴﺮ ﺑﺪ ﹴﻡ ‪ ...‬ﻃﻼﺏ ﻭﺗ ﹴﺮ ﰲ ﺍﳌﻮﺕ ﻣﻨﻐﻤﺲ‬
‫ﺇﻣﺎ ﺗﻘﺎﺫﻓﺒﻚ ﺍﻟﺮﻣﺎﺡ ﻓﻼ ‪ ...‬ﺃﺑﻜﻴﻚ ﺇﻻ ﻟﻠﺪﻟﻮ ﻭﺍﳌﺮﺱ‬
‫ﲪﺪﺕ ﺃﻣﺮﻱ ﻭﳌﺖ ﺇﺫ ‪ ...‬ﺃﻣﺴﻚ ﺟﻠﺰ ﺍﻟﺴﻨﺎﻥ ﺑﺎﻟﻨﻔﺲ‬
‫ﻭﻗﺪ ﺗﺼﻠﻴﺖ ﺣﺮ ﻧﺎﺭﻫﻢ ‪ ...‬ﻛﻤﺎ ﺗﺘﺼﻠﻰ ﺍﳌﻘﺮﻭﺭ ﻣﻦ ﻗﺮﺱ‬
‫ﺗﺬﺏ ﻋﻨﻪ ﻛﻒ ﻬﺑﺎ ﺭﻣﻖ ‪ ...‬ﻃﲑﹰﺍ ﻋﻜﻮﻓﹰﺎ ﻛﺰﻭﺭ ﺍﻟﻌﺮﺱ‬
‫ﻋﻤﺎ ﻗﻠﻴ ﹴﻞ ﻋﻠﻮﻥ ﺟﺜﺘﻪ ‪ ...‬ﻓﻬﻦ ﻣﻦ ﻭﺍﻟ ﹴﻎ ﻭﻣﻨﺘﻬﺲ‬
‫ﻓﻠﻤﺎ ﺑﻠﻎ ﺷﻌﺮﻩ ﺑﲏ ﺗﻐﻠﺐ ﺑﻌﺜﻮﺍ ﺇﻟﻴﻪ ﺑﺪﻳﺔ ﻏﻼﻣﻪ ﻭﻣﺎ ﻬﻧﺐ ﻣﻦ ﺇﺑﻠﻪ‪ .‬ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ‪:‬‬
‫ﺃﻻ ﺑﻠﻎ ﺑﲏ ﻋﻤﺮﻭ ﺭﺳﻮ ﹰﻻ ‪ ...‬ﻓﺈﱐ ﰲ ﻣﻮﺩﺗﻜﻢ ﻧﻔﻴﺲ‬
‫ﻓﻤﺎ ﺃﻧﺎ ﺑﺎﻟﻀﻌﻴﻒ ﻓﺘﻈﻠﻤﻮﱐ ‪ ...‬ﻭﻻ ﺣﻘﻲ ﺍﻟﻠﻔﺎﺀ ﻭﻻ ﺧﺴﻴﺲ‬
‫ﺃﰲ ﺣ ﹴﻖ ﻣﻮﺍﺳﺎﰐ ﺃﺧﺎﻛﻢ ‪ ...‬ﲟﺎﱄ ﰒ ﻳﻈﻠﻤﲏ ﺍﻟﺴﺮﻳﺲ‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ ﺍﻟﻄﺎﺋﻲ ﻧﺪﳝﹰﺎ ﻟﻠﻮﻟﻴﺪ ﺑﻦ ﻋﻘﺒﺔ ﻭﺍﱄ ﺍﻟﻜﻮﻓﺔ ﻣﻦ ﻗﺒﻞ ﻋﺜﻤﺎﻥ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺷﻬﺪﻭﺍ ﻋﻠﻴﻪ ﺑﺸﺮﺏ ﺍﳋﻤﺮ ﻭﻋﺰﻝ ﻋﻦ ﻋﻤﻠﻪ ﻭﺧﺮﲪﻦ ﺍﻟﻜﻮﻓﺔ ﻗﺎﻝ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ‪:‬‬
‫ﻣﻦ ﻳﺮﻯ ﺍﻟﻌﲑ ﻻﺑﻦ ﺃﺭﻭﻯ ﻋﻠﻰ ﻇﻪ ‪ ...‬ﺭ ﺍﳌﺮﻭﺭﻯ ﺣﺪﺍﻬﺗﻦ ﻋﺠﺎﻝ‬
‫ﺏ ﺧﻼﺀ ﲢﻦ ﻓﻴﻪ ﺍﻟﺸﻤﺎﻝ‬ ‫ﺕ ﻭﺍﻟﺒﻴﺖ ﺑﻴﺖ ﺃﺑﻮ ﻭﻩ ‪ ...‬ﹴ‬
‫ﻣﺼﻌﺪﺍ ٍ‬
‫ﻳﻐﺮﻑ ﺍﳉﺎﻫﻞ ﺍﳌﻀﻠﻞ ﺃﻥ ﺍﻟﺪ ‪ ...‬ﺩﻫﺮ ﻓﻴﻪ ﺍﻟﻨﻜﺮﺍﺀ ﻭﺍﻟﺰﻟﺰﺍﻝ‬
‫ﻟﻴﺖ ﺷﻌﺮﻱ ﻛﺬﺍﻛﻢ ﺍﻟﻌﻬﺪ ﺃﻡ ﻛﺎ ‪ ...‬ﻧﻮﺍ ﺃﻧﺎﺳﹰﺎ ﳑﻦ ﻳﺰﻭﻝ ﻓﺰﺍﻟﻮﺍ؟‬
‫ﺑﻌﺪ ﻣﺎ ﺗﻌﻠﻤﲔ ﻳﺎ ﺃﻡ ﺯﻳ ٍﺪ ‪ ...‬ﻛﺎﻥ ﻓﻴﻬﻢ ﻋﺰ ﻟﻨﺎ ﻭﲨﺎﻝ‬
‫ﻭﻭﺟﻮﻩ ﺑﻮﺩﻧﺎ ﻣﺸﺮﻗﺎﺕ ‪ ...‬ﻭﻧﻮﺍﻝ ﺇﺫﺍ ﺃﺭﻳﺪ ﺍﻟﻨﻮﺍﻝ‬
‫ﺃﺻﺒﺢ ﺍﻟﺒﻴﺖ ﻗﺪ ﺗﺒﺪﻝ ﺑﺎﳊﻲ ‪ ...‬ﻱ ﻭﺟﻮﻫﹰﺎ ﻛﺄﻬﻧﺎ ﺍﻷﻗﺘﺎﻝ‬
‫ﻛﻞ ﺷﻲ ٍﺀ ﳜﺘﺎﻝ ﻓﻴﻪ ﺍﻟﺮﺟﺎﻝ ‪ ...‬ﻏﲑ ﺃﻥ ﻟﻴﺲ ﻟﻠﻤﻨﺎﻳﺎ ﺍﺣﺘﻴﺎﻝ‬
‫ﻭﻟﻌﻤﺮ ﺍﻹﻟﻪ ﻟﻮ ﻛﺎﻥ ﻟﻠﺴﻲ ‪ ...‬ﻑ ﻣﺼﺎﻝ ﺃﻭ ﻟﻠﺴﺎﻥ ﻣﻘﺎﻝ‬
‫ﻣﺎ ﺗﻨﺎﺳﻴﺘﻚ ﺍﻟﺼﻔﺎﺀ ﻭﻻ ﺍﻟﻮﺩ ‪ ...‬ﺩ ﻭﻻ ﺣﺎﻝ ﺩﻭﻧﻚ ﺍﻷﺷﻐﺎﻝ‬
‫ﻭﳊﺮﻣﺖ ﳊﻤﻚ ﺍﳌﺘﺼﻲ ‪ ...‬ﺿﻠ ﹰﺔ ﺿﻞ ﺣﻠﻤﻬﻢ ﻣﺎ ﺍﻗﺘﺎﻟﻮﺍ‬
‫ﻗﻮﳍﻢ ﺷﺮﺑﻚ ﺍﳊﺮﺍﻡ ﻭﻗﺪ ﻛﺎ ‪ ...‬ﻥ ﺷﺮﺍﺑﹰﺎ ﺳﻮﻯ ﺍﳊﺮﺍﻡ ﺣﻼﻝ‬
‫ﻭﺃﰉ ﺍﻟﻈﺎﻫﺮ ﺍﻟﻌﺪﺍﻭﺓ ﺇﻻ ‪ ...‬ﺷﻨﺂﻧﹰﺎ ﻭﻗﻮﻝ ﻣﺎ ﻻ ﻳﻘﺎﻝ‬
 ‫ﺕ ‪ ...‬ﻟﻴﻨﺎﻟﻮﺍ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻭﺍ ﻓﻨﺎﻟﻮﺍ‬
‫ﻣﻦ ﺭﺟﺎ ﹴﻝ ﺗﻘﺎﺭﺿﻮﺍ ﻣﻨﻜﺮﺍ ٍ‬
‫ﺱ ﻓﻤﺎﻟﻮﺍ‬‫ﻏﲑ ﻣﺎ ﻃﺎﻟﺒﲔ ﺫﺣﻼ ﻭﻟﻜﻦ ‪ ...‬ﻣﺎﻝ ﺩﻫﺮ ﻋﻠﻰ ﺃﻧﺎ ﹴ‬

‫ﻣﻦ ﳜﻨﻚ ﺍﻟﺼﻔﺎﺀ ﺃﻭ ﻳﺘﺒﺪﻝ ‪ ...‬ﺃﻭ ﻳﺰﻝ ﻣﺜﻞ ﻣﺎ ﺗﺰﻭﻝ ﺍﻟﻈﻼﻝ‬

‫ﻓﺎﻋﻠﻤﻦ ﺃﻧﲏ ﺃﺧﻮﻙ ﺃﺧﻮ ﺍﻟﺪ ‪ ...‬ﺩ ﺣﻴﺎﰐ ﺧﱴ ﺗﺰﻭﻝ ﺍﳉﺒﺎﻝ‬
‫ﻼ ﻗﺒﺎﻝ‬
‫ﻟﻴﺲ ﲞﻞ ﻋﻠﻴﻚ ﻋﻨﺪﻱ ﲟﺎ ﹴﻝ ‪ ...‬ﺃﺑﺪﹰﺍ ﻣﺎ ﺃﻗﻞ ﻧﻌ ﹰ‬
‫ﻭﻟﻚ ﺍﻟﻨﺼﺮ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺑﺎﻟﻜﻒ ‪ ...‬ﻑ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻴﺪﻳﻦ ﻣﺼﺎﻝ‬
‫ﻭﻷﰊ ﺯﺑﻴ ٍﺪ ﰲ ﻣﺪﺡ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﻘﺒﺔ ﺷﻌﺮ ﻛﺜﲑ ﺗﺮﻛﻨﺎﻩ ﺧﻮﻑ ﺍﻹﻃﺎﻟﺔ‪ ،‬ﻭﻣﻦ ﺟﻴﺪ ﺷﻌﺮﻩ‪:‬‬
‫ﺇﻥ ﻧﻴﻞ ﺍﳊﻴﺎﺓ ﻏﲑ ﺳﻌﻮﺩ ‪ ...‬ﻭﺿﻼﻝ ﺗﺄﻣﻴﻞ ﻧﻴﻞ ﺍﳋﻠﻮﺩ‬
‫ﻋﻠﻞ ﺍﳌﺮﺀ ﺑﺎﻷﻣﺎﱐ ﻭﻳﻀﺤﻲ ‪ ...‬ﻏﺮﺿﹰﺎ ﻟﻠﻤﻨﻮﻥ ﻧﺼﺒﹰﺎ ﻟﻌﻮﺩ‬
‫ﻛﻞ ﻳﻮ ﹴﻡ ﺗﺮﻣﻴﻪ ﻣﻨﻬﺎ ﺑﺮﺷ ﹴﻖ ‪ ...‬ﻓﻤﺼﻴﺐ ﺃﻭﺻﺎﻝ ﻏﲑ ﺑﻌﻴﺪ‬
‫ﺖ ﻗﺪ ﺍﻏﺘﻔﺮﺕ ﻓﻼ ﻭﺍ ‪ ...‬ﺟﻊ ﻣﻦ ﻭﺍﻟ ٍﺪ ﻭﻣﻦ ﻣﻮﻟﻮﺩ‬
‫ﻛﻞ ﻣﻴ ٍ‬
‫ﻏﲑ ﺃﻥ ﺍﳉﻼﺡ ﻫﺬﺍ ﺟﻨﺎﺣﻲ ‪ ...‬ﻳﻮﻡ ﻓﺎﺭﻗﺘﻪ ﺑﺄﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ ﳛﻤﻞ ﰲ ﻛﻞ ﺃﺣ ٍﺪ ﺇﱃ ﺍﻟﺒﻴﻊ ﻣﻊ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻓﺒﻴﻨﺎ ﻫﻮ ﻳﻮﻡ ﺃﺣ ٍﺪ ﻳﺸﺮﺏ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺣﻮﻟﻪ ﺭﻓﻊ‬
‫ﺑﺼﺮﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻓﻨﻈﺮ ﻧﻈﺮﹰﺍ ﻃﻮﻳﻼﹰ‪ ،‬ﰒ ﺭﻣﻰ ﺍﻟﻜﺄﺱ ﻣﻦ ﻳﺪﻩ ﻓﻘﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﺟﻌﻞ ﺍﳌﺮﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﺣﺎﺯﻣﹰﺎ ‪ ...‬ﳛﻞ ﺑﻪ ﺣﻞ ﺍﳊﻮﺍﺭ ﻭﳛﻤﻞ‬
‫ﻓﻠﻴﺲ ﻟﻪ ﰲ ﺍﻟﻌﻴﺶ ﺧﲑ ﻳﺮﻳﺪﻩ ‪ ...‬ﻭﺗﻜﻔﻴﻨﻪ ﻣﻴﺘﹰﺎ ﺃﻋﻒ ﻭﺃﲨﻞ‬
‫ﺃﺗﺎﱐ ﺭﺳﻮﻝ ﺍﳌﻮﺕ ﻳﺎ ﻣﺮﺣﺒﹰﺎ ﺑﻪ ‪ ...‬ﻭﺇﱐ ﻵﺗﻴﻪ ﺃﻣﺎ ﺳﻮﻑ ﺃﻓﻌﻞ‬
‫ﰒ ﻣﺎﺕ ﻓﺠﺄ ﹰﺓ ﻭﺩﻓﻦ ﻫﻨﺎﻙ‪.‬‬

‫ﺣﻔﺺ ﺍﻷﻣﻮﻱ ﻣﻮﻻﻫﻢ‬

‫ﺷﺎﻋﺮ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ‪ ،‬ﻋﺎﺵ ﺣﱴ ﺍﺩﺭﻙ ﺩﻭﻟﺔ ﺑﲏ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﳊﻖ ﺑﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠ ﹴﻲ ﻓﺎﺳﺘﺄﻣﻨﻪ‪ ،‬ﻓﻬﻮ‬
‫ﻣﻦ ﳐﻀﺮﻣﻲ ﺍﻟﺪﻭﻟﺘﲔ‪ ،‬ﻭﻛﺎﻥ ﳜﺘﻠﻒ ﺇﱃ ﻛﺜﲑ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﻌﺮﻭﻑ ﺑﻜﺜﲑ ﻋﺰﺓ ﺍﻟﺸﺎﻋﺮ ﻳﺮﻭﻱ ﻋﻨﻪ ﺷﻌﺮﻩ‪،‬‬
‫ﻭﻛﺎﻥ ﺣﺠﺎ ًﺀ ﻟﺒﲏ ﻫﺎﺷﻢﹴ‪ ،‬ﻓﻄﻠﺒﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠ ﹴﻲ ﻓﻠﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﰒ ﺟﺎﺀﻩ ﺣﻔﺺ ﻣﺴﺘﺄﻣﻨﹰﺎ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻋﺎﺋﺪ‬
‫ﺑﺎﻷﻣﲑ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻭﻣﻦ ﺃﻧﺖ؟ ﻗﺎﻝ‪ :‬ﺣﻔﺺ ﺍﻷﻣﻮﻱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺖ ﺍﳍﺠﺎﺀ ﻟﺒﲏ ﻫﺎﺷﻢﹴ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺍﻟﺬﻱ ﺃﻗﻮﻝ ‪-‬‬
‫ﺃﻋﺰ ﺍﷲ ﺍﻷﻣﲑ ‪: -‬‬
‫ﻭﻛﺎﻧﺖ ﺃﻣﻴﺔ ﰲ ﻣﻠﻜﻬﺎ ‪ ...‬ﲡﻮﺭ ﻭﺗﻜﺜﺮ ﻋﺪﻭﺍﻬﻧﺎ‬
‫ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﷲ ﺃﻥ ﻗﺪ ﻃﻐﺖ ‪ ...‬ﻭﱂ ﳛﻤﻞ ﺍﻟﻨﺎﺱ ﻃﻐﻴﺎﻬﻧﺎ‬
‫ﺯﻣﺎﻫﺎ ﺑﺴﻔﺎﺡ ﺁﻝ ﺍﻟﺮﺳﻮﻝ ‪ ...‬ﻓﺠﺬ ﺑﻜﻔﻴﻪ ﺃﻋﻴﺎﻬﻧﺎ‬
‫ﻭﻟﻮ ﺁﻣﻨﺖ ﻗﺒﻞ ﻭﻗﻊ ﺍﻟﻌﺬﺍﺏ ‪ ...‬ﻟﻘﺪ ﻳﻘﺒﻞ ﺍﷲ ﺇﳝﺎﻬﻧﺎ‬
‫ﻓﻠﻤﺎ ﺃﰎ ﺍﻹﻧﺸﺎﺩ‪ ،‬ﻗﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠ ﹴﻲ‪ :‬ﺍﺟﻠﺲ‪ ،‬ﻓﺠﻠﺲ ﻓﺘﻐﺪﻯ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﰒ ﺩﻋﺎ ﻋﺒﺪ ﺍﷲ ﺧﺎﺩﻣﹰﺎ ﻟﻪ ﻓﺴﺎﺭﻩ‬
‫ﺑﺸﻲﺀ ﻓﻔﺰﻉ ﺣﻔﺺ ﻭﻗﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻷﻣﲑ‪ ،‬ﻗﺪ ﲢﺮﻣﺖ ﺑﻚ ﻭﺑﻄﻌﺎﻣﻚ ﻭﰲ ﺃﻗﻞ ﻣﻦ ﻫﺬﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﻬﺗﺐ ﺍﻟﺪﻣﺎﺀ‪.‬‬
‫ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﷲ‪ :‬ﻟﻴﺲ ﺷﻲﺀ ﳑﺎ ﻇﻨﻨﺖ‪ ،‬ﻓﺠﺎﺀ ﺍﳋﺎﺩﻡ ﲞﻤﺴﻤﺎﺋﺔ ﺩﻳﻨﺎ ﹴﺭ ﻓﻘﺎﻝ‪ :‬ﺧﺬﻫﺎ ﻭﻻ ﺗﻘﻄﻌﻨﺎ‪ ،‬ﻭﺃﺻﻠﺢ ﻣﺎ‬
‫ﺷﻌﺜﺖ ﻣﻨﺎ‪ .‬ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺍﻟﻜﻠﱯ ﺃﻥ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻗﺎﻝ ﻳﻮﻣﹰﺎ ﻟﻘﻮﺍﻣﻪ ﻋﻠﻰ ﺧﻴﻠﻪ‪ :‬ﻛﻢ ﺃﻛﺜﺮ ﻣﺎ‬
‫ﺱ ﻭﻗﻴﻞ ﺃﻟﻔﺎﻥ‪ ،‬ﻓﺄﻣﺮ ﺃﻥ ﻳﺆﺫﻥ ﺑﺎﻟﻨﺎﺱ ﲝﻠﺒ ٍﺔ ﺗﻀﻢ‬
‫ﺿﻤﺖ ﺣﻠﺒﺔ ﻣﻦ ﺍﳋﻴﻞ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺃﻟﻒ ﻓﺮ ﹴ‬
‫ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﻓﺮﺱﹴ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﳛﻄﻢ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ ﻓﻼ ﻳﺘﺴﻊ ﳍﺎ ﻃﺮﻳﻖ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻄﻠﻘﻬﺎ ﻭﻧﺘﻮﻛﻞ‬
‫ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺍﻟﺼﺎﻧﻊ‪ .‬ﻓﺠﻌﻞ ﺍﻟﻐﺎﻳﺔ ﲬﺴﲔ ﻭﻣﺎﺋﱵ ﻏﻠﻮﺓٍ‪ ،‬ﻭﺍﻟﻘﺼﺐ ﻣﺎﺋﺔﹰ‪ ،‬ﻭﺍﳌﻘﻮﺱ ﺳﺘﺔ ﺃﺳﻬﻢﹴ‪ ،‬ﻭﻗﺎﺩ ﺇﻟﻴﻪ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞ ﺃﻭ ﺏﹴ‪ ،‬ﰒ ﺑﺮﺯ ﻫﺸﺎﻡ ﺇﱃ ﺩﻫﻨﺎﺀ ﺍﻟﺮﺻﺎﻓﺔ ﻗﺒﻴﻞ ﺍﳊﻠﺒﺔ ﺑﺄﻳﺎﻡﹴ‪ ،‬ﻓﺄﺻﻠﺢ ﻃﺮﻳﻘﹰﺎ ﻭﺍﺳﻌﹰﺎ ﻻ ﻳﻀﻴﻖ ﻬﺑﺎ‪،‬‬
‫ﻓﺄﺭﺳﻠﺖ ﻳﻮﻡ ﺍﳊﻠﺒﺔ ﺑﲔ ﻳﺪﻳﻪ ﻭﻫﻮ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺗﺪﻭﺭ ﺣﱴ ﺗﺮﺟﻊ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻨﺎﺱ ﻳﺘﺮﺍﺅﻭﻬﻧﺎ ﺣﱴ ﺃﻗﺒﻞ ﺍﻟﺰﺍﺑﺪ ﻛﺄﻧﻪ‬
‫ﺭﻳﺢ ﻻ ﻳﺘﻌﻠﻖ ﺑﻪ ﺷﻲﺀ ﺣﱴ ﺩﺧﻞ ﺳﺎﺑﻘﹰﺎ ﻭﺃﺧﺬ ﺍﻟﻘﺼﺒﺔ‪ ،‬ﰒ ﺟﺎﺀﺕ ﺍﳋﻴﻞ ﺑﻌﺪ ﺫﻟﻚ ﺃﻓﺬﺍﺫﹰﺍ ﻭﺃﻓﻮﺍﺟﺎﹰ‪ ،‬ﻭﻭﺛﺐ‬
‫ﺍﻟﺮﺟﺎﺯ ﻳﺮﲡﺰﻭﻥ‪ ،‬ﻣﻨﻬﻢ ﺍﳌﺎﺩﺡ ﻟﻠﺰﺍﺑﺪ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﳌﺎﺩﺡ ﻟﻔﺮﺳﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﳌﺎﺩﺡ ﳋﻴﻞ ﻗﻮﻣﻪ‪ ،‬ﻓﻮﺛﺐ ﺣﻔﺺ ﺍﻷﻣﻮﻱ‬
‫ﻣﻮﻻﻫﻢ ﻭﻗﺎﻡ ﻣﺮﲡﺰﹰﺍ ﻳﻘﻮﻝ‪:‬‬
‫ﺇﻥ ﺍﳉﻮﺍﺩ ﺍﻟﺴﺎﺑﻖ ﺍﻹﻣﺎﻡ ‪ ...‬ﺧﻠﻴﻔﺔ ﺍﷲ ﺍﻟﺮﺿﻲ ﺍﳍﻤﺎﻡ‬
‫ﺕ ﻣﺎ ﳍﻦ ﺫﺍﻡ‬
‫ﺃﳒﺒﻪ ﺍﻟﺴﻮﺍﺑﻖ ﺍﻟﻜﺮﺍﻡ ‪ ...‬ﻣﻦ ﻣﻨﺠﺒﺎ ٍ‬
‫ﻛﺮﺍﺋﻢ ﳚﻠﻰ ﻬﺑﺎ ﺍﻟﻈﻼﻡ ‪ ...‬ﺃﻡ ﻫﺸﺎ ﹴﻡ ﺟﺪﻫﺎ ﺍﻟﻘﻤﻘﺎﻡ‬
‫ﻭﻋﺎﺋﺶ ﻳﺴﻤﻮ ﻬﺑﺎ ﺍﻷﻗﻮﺍﻡ ‪ ...‬ﺧﻼﺋﻒ ﻣﻦ ﳒﻠﻬﺎ ﺃﻋﻼﻡ‬
‫ﺇﻥ ﻫﺸﺎﻣﹰﺎ ﺟﺪﻩ ﻫﺸﺎﻡ ‪ ...‬ﻣﻘﺎﺑﻞ ﻣﺪﺍﺑﺮ ﻫﻀﺎﻡ‬
‫ﺟﺮﻯ ﺑﻪ ﺍﻷﺧﻮﺍﻥ ﻭﺍﻷﻋﻤﺎﻡ ‪ ...‬ﻓﺤﻞ ﻛﻔﺤﻞ ﻛﻠﻬﻢ ﻗﺪﺍﻡ‬
‫ﺳﻨﻮﺍ ﻟﻪ ﺍﻟﺴﺒﻖ ﻭﻣﺎ ﺍﺳﺘﻘﺎﻣﻮﺍ ‪ ...‬ﺣﱴ ﺍﺳﺘﻘﺎﻡ ﺣﻴﺚ ﺍﺳﺘﻘﺎﻣﻮﺍ‬

‫ﻭﺃﺣﺮﺯ ﺍﺠﻤﻟﺪ ﺍﻟﺬﻱ ﺃﻗﺎﻣﻮﺍ ‪ ...‬ﺃﻃﻠﻖ ﻭﻫﻮ ﻳﻔﻊ ﻏﻼﻡ‬

‫ﰲ ﺣﻠﺒ ٍﺔ ﰎ ﳍﺎ ﺍﻟﺘﻤﺎﻡ ‪ ...‬ﻣﻦ ﺁﻝ ﻓﻬ ﹴﺮ ﻭﻫﻢ ﺍﻟﺴﻨﺎﻡ‬
‫ﻓﺒﺬﻫﺎ ﺳﺒﻘﹰﺎ ﻭﻣﺎ ﺃﻻﻣﻮﺍ ‪ ...‬ﻛﺬﻟﻚ ﺍﻟﺰﺍﺑﺪ ﻳﻮﻡ ﻗﺎﻣﻮﺍ‬
‫ﺃﺗﻰ ﺑﺒﺪﺀ ﺍﳋﻴﻞ ﻣﺎ ﻳﺮﺍﻡ ‪ ...‬ﳎﻠﻴﹰﺎ ﻛﺄﻧﻪ ﺣﺴﺎﻡ‬
‫ﺳﺒﺎﻕ ﻏﺎﻳﺎﺕ ﳍﺎ ﺿﺮﺍﻡ ‪ ...‬ﻻ ﻳﻘﺒﻞ ﺍﻟﻌﻔﻮ ﻭﻻ ﻳﻀﺎﻡ‬
‫ﻭﻳﻞ ﺍﳉﻴﺎﺩ ﻣﻨﻬﻤﺎﺫﺍ ﺭﺍﻣﻮﺍ ‪ ...‬ﺳﻬﻢ ﺗﻔﺮ ﺩﻭﻧﻪ ﺍﻟﺴﻬﺎﻡ‬
‫ﺱ ﻣﻦ‬
‫ﻓﺄﻋﻄﺎﻩ ﻫﺸﺎﻡ ﻳﻮﻣﺌ ٍﺬ ﺛﻼﺛﺔ ﺁﻻﻑ ﺩﺭﻫﻢﹴ‪ ،‬ﺧﻠﻊ ﻋﻠﻴﻪ ﺛﻼﺙ ﺣﻠ ﹴﻞ ﻣﻦ ﺟﻴﺪ ﻭﺷﻲ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﲪﻠﻪ ﻋﻠﻰ ﻓﺮ ﹴ‬
‫ﺧﻴﻠﻪ ﺍﻟﺴﻮﺍﺑﻖ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﻣﻌﻪ ﻳﻨﺸﺪﻩ ﺍﻟﺮﺟﺰ ﺣﱴ ﻗﻌﺪ ﰲ ﳎﻠﺴﻪ‪ ،‬ﻭﺃﻣﺮﻩ ﲟﻼﺯﻣﺘﻪ‪ .‬ﻓﻜﺎﻥ ﺃﺛﲑﹰﺍ ﻋﻨﺪﻩ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺣﻔﺺ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻻ ﺧﲑ ﰲ ﺍﻟﺸﻴﺦ ﺇﺫﺍ ﻣﺎ ﺍﺟﻠﺨﺎ ‪ ...‬ﻭﺳﺎﻝ ﻏﺮﺏ ﺩﻣﻌﻪ ﻓﻠﺨﺎ‬
‫ﻼ ﻛﻠﻪ ﻭﺷﺨﹰﺎ ‪ ...‬ﲢﺖ ﺭﻭﺍﻕ ﺍﻟﺒﻴﺖ ﳜﺸﻰ ﺍﻟﺪﺧﺎ‬ ‫ﻭﻛﺎﻥ ﺃﻛ ﹰ‬

‫ﺣﻔﺺ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﳌﻐﲑﺓ‬

 ‫ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﻷﺳﺪﻱ ﺍﻟﻜﻮﰲ ﺍﻟﻔﺎﺧﺮﻱ ﺍﻟﺒﺰﺍﺯ ﻧﺴﺒﺘﻪ ﻟﺒﻴﻊ ﺍﻟﱪ‪ ،‬ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺎﺭﺉ ﺭﺍﻭﻱ ﻋﺎﺻﻢ ﺑﻦ‬
‫ﺃﰊ ﺍﻟﻨﺠﻮﺩ‪ ،‬ﻛﺎﻥ ﺭﺑﻴﺐ ﻋﺎﺻﻢ ‪ -‬ﺍﺑﻦ ﺯﻭﺟﺘﻪ ‪ -‬ﻓﺄﺧﺬ ﻋﻨﻪ ﺍﻟﻘﺮﺍﺀﺓ ﻋﺮﺿﹰﺎ ﻭﺗﻠﻘﻴﻨﺎ‪ .‬ﻗﺎﻝ ﺣﻔﺺ‪ :‬ﻗﺎﻝ ﱄ‬
‫ﻋﺎﺻﻢ‪ :‬ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﱵ ﺃﻗﺮﺃﺗﻚ ﻬﺑﺎ ﻓﻬﻲ ﺍﻟﱵ ﻗﺮﺃﻬﺗﺎ ﻋﺮﺿﹰﺎ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻠﻤﻲ ﻋﻦ ﻋﻠﻴﺲ‪ ،‬ﻭﺍﻟﱵ ﺃﻗﺮﺃﻬﺗﺎ‬
‫ﺶ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮ ٍﺩ‪ .‬ﻭﻟﺪ ﺣﻔﺺ ﺳﻨﺔ ﺗﺴﻌﲔ‪ ،‬ﻭﻧﺰﻝ‬ ‫ﺵ ﻓﻬﻲ ﺍﻟﱵ ﻛﻨﺖ ﺃﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺯﺭ ﺑﻦ ﺣﺒﻴ ﹴ‬ ‫ﺃﺑﺎ ﺑﻜ ﹴﺮ ﺑﻦ ﻋﻴﺎ ﹴ‬
‫ﲔ‪ :‬ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﺑﻐﺪﺍﺩ ﻓﺄﻗﺮﺃ ﻬﺑﺎ ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻗﺮﺍﺀﺓ ﻋﺎﺻ ﹴﻢ ﺗﻼﻭﺓﹰ‪ ،‬ﻭﺟﺎﻭﺭ ﲟﻜﺔ ﻓﺄﻗﺮﺃ ﻬﺑﺎ ﺃﻳﻀﹰﺎ‪ .‬ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌ ﹴ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻣﻦ ﻗﺮﺍﺀﺓ ﻋﺎﺻ ﹴﻢ ﺭﻭﺍﻳﺔ ﺣﻔﺺﹴ‪ ،‬ﻭﻛﺎﻥ ﺃﻋﻠﻤﻬﻢ ﺑﻘﺮﺍﺀﺓ ﻋﺎﺻﻢﹴ‪ ،‬ﻭﻛﺎﻥ ﻣﺮﺟﺤﹰﺎ ﻋﻠﻰ ﺷﻌﺒﺔ ﺑﻀﺒﻂ‬
‫ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺗﻮﰲ ﺣﻔﺺ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﻣﺎﺋ ٍﺔ‪.‬‬

‫ﺣﻔﺺ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬

‫ﺍﺑﻦ ﺻﻬﺒﺎﻥ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺻﻬﺒﺎﻥ‪ ،‬ﻭﻳﻘﺎﻝ ﺻﻬﻴﺐ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺪﻭﺭﻱ ﺍﻷﺯﺩﻱ ﺍﻟﺒﻐﺪﺍﻱ ﺍﳌﻘﺮﺉ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻀﺮﻳﺮ‬
‫ﻧﺰﻳﻞ ﺳﺎﻣﺮﺍﹰ‪ ،‬ﺭﺍﻭﻱ ﺍﻹﻣﺎﻣﲔ ﺃﰊ ﻋﻤﺮﻭ ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﺇﻣﺎﻡ ﺍﻟﻘﺮﺍﺀ ﻭﺷﻴﺦ ﺍﻟﻌﺮﺍﻕ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﺛﻘﺔ ﺛﺒﺖ ﻛﺒﲑ ﺿﺎﺑﻂ‪،‬‬
‫ﺭﺣﻞ ﰲ ﻃﻠﺐ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻗﺮﺃ ﺑﺎﳊﺮﻭﻑ ﺍﻟﺴﺒﻌﺔ ﻭ ﺑﺎﻟﺸﻮﺍﺫ ﻭﲰﻊ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﻋﻤﺮﻭ‬
‫ﺑﻦ ﺍﻟﻌﻼﺀ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺭﻭﻯ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺃﰊ ﳏﻤ ٍﺪ ﳛﲕ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﻟﻴﺰﻳﺪﻱ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪:‬‬
‫ﺭﺃﻳﺖ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒ ﹴﻞ ﻳﻜﺘﺐ ﻋﻦ ﻋﻤﺮ ﺍﻟﺪﻭﺭﻱ‪ .‬ﻭﺻﻨﻒ ﻛﺘﺎﺏ‪ :‬ﻣﺎ ﺍﺗﻔﻘﺖ ﺃﻟﻔﺎﻇﻪ ﻭﻣﻌﺎﻧﻴﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺖ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬‫ﺃﺟﺰﺍﺀ ﺍﻟﻘﺮﺁﻥ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﺍﻟﺪﻭﺭﻱ ﻧﺴﺒﺘﻪ ﺇﱃ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺪﻭﺭﻱ ﺳﻨﺔ ﺳ ٍ‬
‫ﺺ ﺍﻟﺰﻛﺮﻣﻲ ﺍﻟﻌﺮﻭﺿﻲ‬‫ﺃﺑﻮ ﺣﻔ ﹴ‬
‫ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻃﺎﻫ ﹴﺮ ﺍﻟﺴﻠﻔﻲ ﰲ ﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺫﺭﺑﺎﻥ ﺍﺑﻦ ﻋﺘﻴﻖ ﺑﻦ‬
‫ﺲ ﻳﺘﻮﻻﻩ ﻳﻬﻮﺩﻱ‪:‬‬
‫ﺺ ﺍﻟﺰﻛﺮﻣﻲ ﺑﺈﻓﺮﻳﻘﻴﺔ ﳑﺎ ﻟﻪ ﺑﺎﻷﻧﺪﻟﺲ ﻭﻗﺪ ﻃﻮﻟﺐ ﲟﻜ ﹴ‬ ‫ﲤﻴ ﹴﻢ ﺍﻟﻜﺎﺗﺐ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺣﻔ ﹴ‬
‫ﻳﺎﺃﻫﻞ ﺩﺍﻧﻴٍﺔ ﻟﻘﺪ ﺧﺎﻟﻔﺘﻢ ‪ ...‬ﺣﻜﻢ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﳌﺮﻭﺀﺓ ﻓﻴﻨﺎ‬
‫ﻣﺎﱄ ﺃﺭﺍﻛﻢ ﺗﺄﻣﺮﻭﻥ ﺑﻀﺪ ﻣﺎ ‪ ...‬ﺃﻣﺮﺕ ﺗﺮﻯ ﻧﺴﺦ ﺍﻹﻟﻪ ﺍﻟﺪﻳﻨﺎ‬
‫ﻛﻨﺎ ﻧﻄﺎﻟﺐ ﻟﻠﻴﻬﻮﺩ ﲜﺰﻳ ٍﺔ ‪ ...‬ﻭﺃﺭﻯ ﺍﻟﻴﻬﻮﺩ ﲜﺰﻳ ٍﺔ ﻃﻠﺒﻮﻧﺎ‬
‫ﻣﺎ ﺇﻥ ﲰﻌﻨﺎ ﻣﺎﻟﻜﹰﺎ ﺃﻓﱴ ﺑﺬﺍ ‪ ...‬ﻛﻼ ﻭﻻ ﻣﻦ ﺑﻌﺪﻩ ﺳﺤﻨﻮﻧﺎ‬
‫ﻻ ﻫﺆﻻﺀ ﻭﻻ ﺍﻷﺋﻤﺔ ﻛﻠﻬﻢ ‪ ...‬ﺣﺎﺷﺎﻫﻢ ﺑﺎﳌﻜﺲ ﻗﺪ ﺃﻣﺮﻭﻧﺎ‬
‫ﺃﳚﻮﺯ ﻣﺜﻠﻲ ﺃﻥ ﳝﻜﺲ ﻋﺪﻟﻪ ‪ ...‬ﻟﻮ ﻛﺎﻥ ﻳﻌﺪﻝ ﻭﺯﻧﻪ ﻗﺎﻋﻮﻧﺎ‬
‫ﻭﻟﻘﺪ ﺭﺟﻮﻧﺎ ﺃﻥ ﻧﻨﺎﻝ ﺑﻌﺪﻟﻜﻢ ‪ ...‬ﺭﻓﺪﹰﺍ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﻣﻌﻴﻨﺎ‬
‫ﻓﺎﻵﻥ ﺗﻘﻨﻊ ﺑﺎﻟﺴﻼﻣﺔ ﻣﻨﻜﻢ ‪ ...‬ﻻ ﺗﺄﺧﺬﻭﺍ ﻣﻨﺎ ﻭﻻ ﺗﻌﻄﻮﻧﺎ‬

‫ﺣﻔﺼﺔ ﺑﻨﺖ ﺍﳊﺎﺝ ﺍﻟﺮﻛﻮﱐ‬

‫ﺷﺎﻋﺮﺓ ﺃﺩﻳﺒﺔ ﻣﻦ ﺃﻫﻞ ﻏﺮﻧﺎﻃﺔ‪ ،‬ﻣﺸﻬﻮﺭﺓ ﺑﺎﳊﺴﺐ ﻭﺍﻷﺩﺏ ﻭﺍﳉﻤﺎﻝ ﻭﺍﳌﺎﻝ‪ .‬ﺟﻴﺪﺓ ﺍﻟﺒﺪﻳﻬﺔ ﺭﻗﻴﻘﺔ ﺍﻟﺸﻌﺮ‬
‫ﺃﺳﺘﺎﺫﺓ‪ .‬ﻭﻟﻴﺖ ﺗﻌﻠﻴﻢ ﺍﻟﻨﺴﺎﺀ ﰲ ﺩﺍﺭ ﺍﳌﻨﺼﻮﺭ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﺒﺪ ﺍﳌﺆﻣﻦ ﺑﻦ ﻋﻠﻲﹴ‪ ،‬ﻭﺳﺄﳍﺎ ﻳﻮﻣﹰﺎ ﺃﻥ ﺗﻨﺸﺪﻩ ﻓﻘﺎﻟﺖ‬
 ‫ﺍﺭﲡﺎ ﹰﻻ‪:‬‬
‫ﻳﺎ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ﻳﺎ ﻣﻦ ‪ ...‬ﻳﺆﻣﻞ ﺍﻟﻨﺎﺱ ﺭﻓﺪﻩ‬
‫ﺱ ‪ ...‬ﻳﻜﻮﻥ ﻟﻠﺪﻫﺮ ﻋﺪﻩ‬
‫ﺃﻣﻨﻨﻦ ﻋﻠﻰ ﺑﻄﺮ ﹴ‬
‫ﲣﻂ ﳝﻨﺎﻙ ﻓﻴﻪ ‪ ...‬ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ‬

‫ﻆ )ﺍﳊﻤﺪ ﷲ‬ ‫ﻂ ﻏﻠﻴ ٍ‬
‫ﺃﺷﺎﺭﺕ ﺑﺬﻟﻚ ﺇﱃ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻛﺎﻥ ﻳﻜﺘﺐ ﺑﻴﺪﻩ ﰲ ﺭﺃﺱ ﺍﳌﻨﺸﻮﺭ ﲞ ٍ‬
‫ﻭﺣﺪﻩ( ﻓﻤﻦ ﻋﻠﻴﻬﺎ ﻭﻛﺘﺐ ﳍﺎ ﺑﻴﺪﻩ ﻣﺎ ﻃﻠﺒﺖ‪ ،‬ﻭﺗﻮﻟﻊ ﻬﺑﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﺒﺪ ﺍﳌﺆﻣﻦ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﺗﻐﲑ ﺑﺴﺒﺒﻬﺎ ﻋﻠﻰ‬
‫ﻼ ﻬﺑﺎ ﻳﺘﺒﺎﺩﻻﻥ ﺭﺳﺎﺋﻞ ﺍﻟﻐﺮﺍﻡ‪،‬‬
‫ﺃﰊ ﺟﻌﻔ ﹴﺮ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺳﻌﻴ ٍﺪ ﺍﻟﻌﻨﺴﻲ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺷﻘﹰﺎ ﳍﺎ ﻣﺘﺼ ﹰ‬
‫ﻭﻳﺘﺠﺎﻭﺑﺎﻥ ﲡﺎﻭ ﺑﺎﳊﻤﺎﻡ‪ ،‬ﻭﻗﺪ ﺃﺩﻯ ﻭﻟﻊ ﻋﺒﺪ ﺍﳌﺆﻣﻦ ﻬﺑﺎ ﺇﱃ ﻗﺘﻞ ﺃﰊ ﺟﻌﻔ ﹴﺮ‪ .‬ﻭﳑﺎ ﻛﺘﺒﺘﻪ ﺣﻔﺼﺔ ﺇﱃ ﺃﰊ ﺟﻌﻔ ﹴﺮ‪:‬‬
‫ﺭﺃﺳﺖ ﻓﻤﺎ ﺯﺍﻝ ﺍﻟﻌﺪﺍﺓ ﺑﻈﻠﻤﻬﻢ ‪ ...‬ﻭﺣﻘﺪﻫﻢ ﺍﻟﻨﺎﻣﻲ ﻳﻘﻮﻟﻮﻥ ﱂ ﺭﺃﺱ؟‬
‫ﻭﻣﻞ ﻣﻨﻜﺮ ﺃﻥ ﺳﺎﺩ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ‪ ...‬ﲨﻮﺡ ﺇﱃ ﺍﻟﻌﻠﻴﺎ ﻧﻘﻲ ﻣﻦ ﺍﻟﺪﻧﺲ؟‬
‫ﻭﺑﺎﺕ ﻣﻌﻬﺎ ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﰲ ﺑﺴﺘﺎ ٍﻥ ﲝﻮ ﹴﺯ ﻣﺆﻣﻞﹴ‪ ،‬ﻓﻠﻤﺎ ﺣﺎﻥ ﻭﻗﺖ ﺍﻟﻔﺮﺍﻕ ﻗﺎﻝ‪:‬‬
‫ﻼ ﱂ ﻳﺮﻉ ﲟﺬﻣ ﹴﻢ ‪ ...‬ﻋﺸﻴﺔ ﻭﺍﺭﺍﻧﺎ ﲝﻮﺯ ﻣﺆﻣﻞ‬ ‫ﺭﻋﻰ ﺍﷲ ﻟﻴ ﹰ‬
‫ﻭﻗﺪ ﺧﻔﻘﺖ ﻣﻦ ﳓﻮ ﳒ ٍﺪ ﺃﺭﳚﺔ ‪ ...‬ﺇﺫﺍ ﻧﻔﺤﺖ ﺟﺎﺀﺕ ﺑﺮﻳﺎ ﺍﻟﻘﺮﻧﻔﻞ‬
‫ﻭﻏﺮﺩ ﻗﻤﺮﻱ ﻋﻠﻰ ﺍﻟﺪﻭﺡ ﻭﺍﻧﺜﲎ ‪ ...‬ﻗﻀﻴﺐ ﻣﻦ ﺍﻟﺮﳛﺎﻥ ﻣﻦ ﻓﻮﻕ ﺟﺪﻭﻝ‬
‫ﻕ ﻭﺿ ﹴﻢ ﻭﺍﺭﺗﺸﺎﻑ ﻣﻘﺒﻞ‬
‫ﻳﺮﻯ ﺍﻟﺮﻭﺽ ﻣﺴﺮﻭﺭﹰﺍ ﲟﺎ ﻗﺪ ﺑﺪﺍ ﻟﻪ ‪ ...‬ﻋﻨﺎ ﹴ‬
‫ﻓﻘﺎﻟﺖ‪:‬‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﺳﺮ ﺍﻟﺮﻳﺎﺽ ﺑﻮﺻﻠﻨﺎ ‪ ...‬ﻭﻟﻜﻨﻪ ﺃﺑﺪﻯ ﻟﻨﺎ ﺍﻟﻐﻞ ﻭﺍﳊﺴﺪ‬
‫ﻭﻻ ﺻﻔﻖ ﺍﻟﻨﻬﺮ ﺍﺭﺗﻴﺎﺣﹰﺎ ﻟﻘﺮﺑﻨﺎ ‪ ...‬ﻭﻻ ﻏﺮﺩ ﺍﻟﻘﻤﺮﻱ ﺇﻻ ﳌﺎ ﻭﺟﺪ‬
‫ﻓﻼ ﲢﺴﻦ ﺍﻟﻈﻦ ﺍﻟﺬﻱ ﺃﻧﺖ ﺃﻫﻠﻪ ‪ ...‬ﻓﻤﺎ ﻫﻮ ﰲ ﻛﻞ ﺍﳌﻮﺍﻃﻦ ﺑﺎﻟﺮﺷﺪ‬
‫ﻓﻤﺎ ﺧﻠﺖ ﻫﺬﺍ ﺍﻷﻓﻖ ﺃﺑﺪﻯ ﳒﻮﻣﻪ ‪ ...‬ﻷﻣ ﹴﺮ ﺳﻮﻯ ﻛﻴﻤﺎ ﻳﻜﻮﻥ ﻟﻨﺎ ﺭﺻﺪ‬
‫ﻭﻗﺎﻟﺖ‪:‬‬
‫ﺳﻠﻮﺍ ﺍﻟﱪﻕ ﺍﳋﻔﺎﻕ ﻭﺍﻟﻠﻴﻞ ﺳﺎﻛﻦ ‪ ...‬ﺃﻇﻞ ﺑﺄﺣﺒﺎﰊ ﻳﺬﻛﺮﱐ ﻭﻫﻨﺎ‬
‫ﻟﻌﻤﺮﻱ ﻟﻘﺪ ﺃﻫﺪﻯ ﻟﻘﻠﱯ ﺧﻔﻮﻗﻪ ‪ ...‬ﻭﺃﻣﻄﺮ ﻛﺎﳌﻨﻬﻞ ﻣﻦ ﻣﺰﻧﻪ ﺍﳉﻔﻨﺎ‬
‫ﻭﺑﻠﻐﻬﺎ ﺃﻥ ﺃﺑﺎ ﺟﻌﻔﺮ ﺑﻦ ﺳﻌﻴ ٍﺪ ﻋﻠﻖ ﲜﺎﺭﻳ ٍﺔ ﺳﻮﺩﺍﺀ ﻓﺄﻗﺎﻡ ﻣﻌﻬﺎ ﺃﻳﺎﻣﹰﺎ ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ‪:‬‬
‫ﻳﺎ ﺃﻇﺮﻑ ﺍﻟﻨﺎﺱ ﻗﺒﻞ ﺣﺎ ﹴﻝ ‪ ...‬ﺃﻭﻗﻌﻪ ﻭﺳﻄﻪ ﺍﻟﻘﺪﺭ‬
‫ﻋﺸﻘﺖ ﺳﻮﺩﺍﺀ ﻣﺜﻞ ﻟﻴ ﹴﻞ ‪ ...‬ﺑﺪﺍﺋﻊ ﺍﳊﺴﻦ ﻗﺪ ﺳﺘﺮ‬
‫ﻻ ﻳﻈﻬﺮ ﺍﻟﺒﺸﺮ ﰲ ﺩﺟﺎﻫﺎ ‪ ...‬ﻛﻼ ﻭﻻ ﻳﺒﺼﺮ ﺍﳋﻔﺮ‬
‫ﺑﺎﷲ ﻗﻞ ﱄ ﻭﺃﻧﺖ ﺃﺩﺭﻯ ‪ ...‬ﺑﻜﻞ ﻣﻦ ﻫﺎﻡ ﰲ ﺍﻟﺼﻮﺭ‬
‫ﻣﻦ ﺍﻟﺬﻱ ﺣﺐ ﻗﺒﻞ ﺭﻭﺿﹰﺎ ‪ ...‬ﻻ ﻧﻮﺭ ﻓﻴﻪ ﻭﻻ ﺯﻫﺮ؟‬
‫ﻓﻜﺘﺐ ﺇﻟﻴﻬﺎ ﻣﻌﺘﺬﺭﹰﺍ‪:‬‬
 ‫ﻻ ﺣﻜﻢ ﺇﻻ ﻷﻣﺮ ﻧﺎٍﻩ ‪ ...‬ﻟﻪ ﻣﻦ ﺍﻟﺬﻧﺐ ﻳﻌﺘﺬﺭ‬
‫ﻟﻪ ﳏﻴﺎ ﺑﻪ ﺣﻴﺎﰐ ‪ ...‬ﺃﻋﻴﺬ ﳎﻼﻩ ﺑﺎﻟﺴﻮﺭ‬
‫ﺝ ‪ ...‬ﻭﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‬ ‫ﻛﻀﺤﻮﺓ ﺍﻟﻌﻴﺪ ﰲ ﺍﺑﺘﻬﺎ ﹴ‬
‫ﺑﺴﻌﺪﻩ ﱂ ﺃﻣﻞ ﺇﻟﻴﻪ ‪ ...‬ﺇﻻ ﻃﺮﻳﻔﹰﺎ ﻟﻪ ﺧﱪ‬
‫ﻋﺪﻣﺖ ﺻﺒﺤﻲ ﻓﺎﺳﻮﺩ ﻋﺸﻘﻲ ‪ ...‬ﻭﺍﻧﻌﻜﺲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻨﻈﺮ‬
‫ﺇﻥ ﱂ ﺗﻠﺢ ﻳﺎ ﻧﻌﻴﻢ ﺭﻭﺣﻲ ‪ ...‬ﻓﻜﻴﻒ ﻻ ﺗﻔﺴﺪ ﺍﻟﻔﻜﺮ؟‬
‫ﻭﻛﺘﺒﺖ ﺇﱃ ﺑﻌﺾ ﺃﺻﺤﺎﻬﺑﺎ‪:‬‬
‫ﺃﺯﻭﺭﻙ ﺃﻡ ﺗﺰﻭﺭ ﻓﺈﻥ ﻗﻠﱯ ‪ ...‬ﺇﱃ ﻣﺎ ﺗﺸﺘﻬﻲ ﺃﺑﺪﹰﺍ ﳝﻴﻞ‬
‫ﻓﺜﻐﺮﻱ ﻣﻮﺭﺩ ﻋﺬﺏ ﺯﻻﻝ ‪ ...‬ﻭﻓﺮﻉ ﺫﺅﺍﺑﱵ ﻇﻞ ﻇﻠﻴﻞ‬
‫ﻭﻫﻞ ﲣﺸﻰ ﺑﺄﻥ ﺗﻈﻤﺎ ﻭﺗﻀﺤﻰ ‪ ...‬ﺇﺫﺍ ﻭﺍﰱ ﺇﻟﻴﻚ ﰊ ﺍﳌﻘﻴﻞ‬
‫ﻓﻌﺠﻞ ﺑﺎﳉﻮﺍﺏ ﻓﻤﺎ ﲨﻴﻞ ‪ ...‬ﺇﺑﺎﺅﻙ ﻋﻦ ﺑﺜﻴﻨﺔ ﻳﺎ ﲨﻴﻞ‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺣﻌﻔﺮ ﺑﻦ ﺳﻌﻴ ٍﺪ ﻳﻮﻣﹰﺎ ﰲ ﻣﻨﺰﻟﻪ‪ ،‬ﻭﻗﺪ ﺧﻼ ﺑﺒﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻭﺟﻠﺴﺎﺋﻪ‪ ،‬ﻓﻀﺮﺏ ﺍﻟﺒﺎﺏ ﻓﺨﺮﺟﺖ ﺟﺎﺭﻳﺘﻪ‬
‫ﺗﻨﻈﺮ ﻣﻦ ﺑﺎﻟﺒﺎﺏ؟ ﻓﻮﺟﺪﺕ ﺍﻣﺮﺃ ﹰﺓ ﻓﻘﺎﻟﺖ ﳍﺎ‪ :‬ﻣﺎ ﺗﺮﻳﺪﻳﻦ؟ ﻓﻘﺎﻟﺖ‪ :‬ﺍﺩﻓﻌﻲ ﻟﺴﻴﺪﻙ ﻫﺬﻩ ﺍﻟﺒﻄﺎﻗﺔ‪ ،‬ﻓﺈﺫﺍ ﻓﻴﻬﺎ‪:‬‬
‫ﺯﺍﺋﺮ ﻗﺪ ﺃﺗﻰ ﲜﻴﺪ ﻏﺰﺍ ﹴﻝ ‪ ...‬ﻃﺎﻣﻊ ﻣﻦ ﳏﺒﻪ ﺑﺎﻟﻮﺻﺎﻝ‬
‫ﺏ ﻳﻔﻮﻕ ﺑﻨﺖ ﺍﻟﺪﻭﺍﱄ‬ ‫ﻅ ﻣﻦ ﺳﺤﺮ ﺑﺎﺑﻞ ﺻﻴﻐﺖ ‪ ...‬ﻭﺭﺿﺎ ﹴ‬ ‫ﺑﻠﺤﺎ ٍ‬
‫ﻳﻔﻀﺢ ﺍﻟﻮﺭﺩ ﻣﺎ ﺣﻮﻯ ﻣﻨﻪ ﺧﺪ ‪ ...‬ﻭﻛﺬﺍ ﺍﻟﺜﻐﺮ ﻓﺎﺿﺢ ﻟﻶﻟﺊ‬
‫ﺃﺗﺮﺍﻛﻢ ﺑﺈﺫﻧﻜﻢ ﻣﺴﻌﻔﻴﻪ ‪ ...‬ﺃﻡ ﻟﻜﻢ ﺷﺎﻏﻞ ﻣﻦ ﺍﻷﺷﻐﺎﻝ‬
‫ﻓﻠﻤﺎ ﻗﺮﺃ ﺍﻟﺮﻗﻌﺔ ﻗﺎﻝ‪ :‬ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ ﻣﺎ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﺮﻗﻌﺔ ﺇﻻ ﺣﻔﺼﺔ‪ ،‬ﻓﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺒﺎﺏ ﻓﻠﻢ ﳚﺪﻫﺎ ﻓﻜﺘﺐ‬
‫ﺇﻟﻴﻬﺎ‪:‬‬
‫ﺃﻱ ﺷﻐ ﹴﻞ ﻋﻦ ﺍﶈﺐ ﻳﻌﻮﻕ ‪ ...‬ﻳﺎ ﺻﺎﺣﺒﹰﺎ ﻗﺪ ﺁﻥ ﻣﻨﻪ ﺍﻟﺸﺮﻭﻕ؟‬
‫ﺻﻞ ﻭﻭﺍﺻﻞ ﻓﺄﻧﺖ ﺃﺷﻬﻰ ﺇﻟﻴﻨﺎ ‪ ...‬ﻣﻦ ﻟﺬﻳﺬ ﺍﳌﲎ ﻓﻜﻢ ﺫﺍ ﻧﺸﻮﻕ؟‬
‫ﻻ ﻭﺣﺒﻴﻚ ﻻ ﻳﻄﻴﺐ ﺻﺒﻮﺡ ‪ ...‬ﻏﺒﺖ ﻋﻨﻪ ﻭﻻ ﻳﻄﻴﺐ ﻏﺒﻮﻕ‬
‫ﻉ ﺇﻟﻴﻪ ﻋﺰ ﺍﻟﻄﺮﻳﻖ‬
‫ﻻ ﻭﺫﻝ ﺍﳉﻔﺎ ﻭﻋﺰ ﺍﻟﺘﻼﻗﻲ ‪ ...‬ﻭﺍﺟﺘﻤﺎ ﹴ‬
‫ﻭﻗﺎﻟﺖ‪:‬‬
‫ﺃﻏﺎﺭ ﻋﻠﻴﻚ ﻣﻦ ﻋﻴﲏ ﻭﻗﻠﱯ ‪ ...‬ﻭﻣﻨﻚ ﻭﻣﻦ ﺯﻣﺎﻧﻚ ﻭﺍﳌﻜﺎﻥ‬

‫ﻭﻟﻮ ﺃﱐ ﺟﻌﻠﺘﻚ ﰲ ﻋﻴﻮﱐ ‪ ...‬ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﺎ ﻛﻔﺎﱐ‬

‫ﺖ ﻭﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪.‬‬‫ﻣﺎﺗﺖ ﺣﻔﺼﺔ ﲟﺮﺍﻛﺶ ﺳﻨﺔ ﺳ ٍ‬

‫ﺍﳊﻜﻢ ﺑﻦ ﻋﺒﺪﻝ ﺑﻦ ﺟﺒﻠﺔ‬

 ‫ﺍﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺛﻌﻠﺐ ﺑﻦ ﻋﻘﺎﻝ ﺑﻦ ﺑﻼﻝ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺣﺒﺎﻝ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﻏﺎﺿﺮﺓ‪ ،‬ﻭﻳﻨﺘﻬﻲ ﻧﺴﺒﻪ ﺇﱃ ﺧﺰﳝﺔ ﺑﻦ‬
‫ﻣﺪﺭﻛﺔ‪ ،‬ﺍﻷﺳﺪﻱ ﺍﻟﻔﺎﺧﺮﻱ ﺍﻟﻜﻮﰲ‪ ،‬ﺷﺎﻋﺮ ﳎﻴﺪ ﻫﺠﺎﺀ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻸﻣﻮﻳﺔ‪ ،‬ﻛﺎﻥ ﳑﻦ ﻧﻔﺎﻩ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻣﻦ‬
‫ﺍﻟﻌﺮﺍﻕ ﻛﻤﺎ ﻧﻔﻰ ﻣﻨﻬﺎ ﻋﻤﺎﻝ ﺑﲏ ﺃﻣﻴﺔ‪ ،‬ﻓﻘﺪﻡ ﺩﻣﺸﻖ ﻭﻧﺎﻝ ﻣﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺣﻈﻮ ﹰﺓ ﻓﻜﺎﻥ ﻳﺪﺧﻞ ﻋﻠﻴﻪ‬
‫ﻭﻳﺴﻤﺮ ﻋﻨﺪﻩ‪ ،‬ﻓﻘﺎﻝ ﻟﻴﻠ ﹰﺔ ﻟﻌﺒﺪ ﺍﳌﻠﻚ‪:‬‬
‫ﻳﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ﻭﻟﻴﺖ ﺭﲟﺎ ﻧﻔﻌﺖ ‪ ...‬ﻫﻞ ﺃﺑﺼﺮﻥ ﺑﲏ ﺍﻟﻌﻮﺍﻡ ﻗﺪ ﴰﻠﻮﺍ‬
‫ﺑﺎﻟﺬﻝ ﻭﺍﻷﺳﺮ ﻭﺍﻟﺘﺸﺮﻳﺪ ﺇﻬﻧﻢ ‪ ...‬ﻋﻠﻰ ﺍﻟﱪﻳﺔ ﺣﺘﻒ ﺣﻴﺜﻤﺎ ﻧﺰﻟﻮﺍ‬
‫ﺃﻡ ﻫﻞ ﺃﺭﺍﻙ ﺑﺄﻛﻨﺎﻑ ﺍﻟﻌﺮﺍﻕ ﻭﻗﺪ ‪ ...‬ﺫﻟﺖ ﻟﻌﺰﻙ ﺃﻗﻮﺍﻡ ﻭﻗﺪ ﻧﻜﻠﻮﺍ؟‬
‫ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ‪:‬‬
‫ﺱ ‪ ...‬ﻭﻣﻦ ﺟﺬﺍ ﹴﻡ ﻭﻳﻘﺘﻞ ﺻﺎﺣﺐ ﺍﳊﺮﻡ‬‫ﺲ ﻭﻣﻦ ﺟﺪ ﹴ‬ ‫ﺇﻥ ﳝﻜﻦ ﺍﷲ ﻣﻦ ﻗﻴ ﹴ‬
‫ﻧﻀﺮﺏ ﲨﺎﺟﻢ ﺃﻗﻮﺍ ﹴﻡ ﻋﻠﻰ ﺣﻨ ﹴﻖ ‪ ...‬ﺿﺮﺑﹰﺎ ﻳﻨﻜﻞ ﻋﻨﺎ ﻏﺎﺑﺮ ﺍﻷﻣﻢ‬
‫ﻭﺩﺧﻞ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﳌﻠﻚ ﻓﻘﻌﺪ ﺑﲔ ﺍﻟﺴﻤﺎﻃﻴﻨﻮﻗﺎﻝ‪ - :‬ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ ‪ ، -‬ﺭﺅﻳﺎ ﺭﺃﻳﺘﻬﺎ ﺑﺎﳌﻨﺎﻡ ﺃﻗﺼﻬﺎ‬
‫ﻋﻠﻴﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻫﺎﺕ‪ ،‬ﻓﺄﻧﺸﺎ ﻳﻘﻮﻝ‪:‬‬
‫ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ ﺑﻌﺪ ﻏﻀﺎﺭٍﺓ ‪ ...‬ﰲ ﻧﻮﻣ ٍﺔ ﻣﺎ ﻛﻨﺖ ﻗﺒﻞ ﺃﻧﺎﻣﻬﺎ‬
‫ﻓﺮﺃﻳﺖ ﺃﻧﻚ ﺟﺪﺕ ﱄ ﺑﻮﻟﻴﺪ ٍﺓ ‪ ...‬ﻣﻐﻨﻮﺟ ٍﺔ ﺣﺴ ﹴﻦ ﻋﻠﻲ ﻗﻴﺎﻣﻬﺎ‬
‫ﻭﺑﺒﺪﺭٍﺓ ﲪﻠﺖ ﺇﱄ ﻭﺑﻐﻠ ٍﺔ ‪ ...‬ﺷﻬﺒﺎﺀ ﻧﺎﺟﻴ ٍﺔ ﻳﺼﻞ ﳉﺎﻣﻬﺎ‬
‫ﻓﺴﺄﻟﺖ ﺭﰊ ﺃﻥ ﻳﺜﻴﺒﻚ ﺟﻨ ﹰﺔ ‪ ...‬ﻳﻠﻘﺎﻙ ﻓﻴﻬﺎ ﺭﻭﺣﻬﺎ ﻭﺳﻼﻣﻬﺎ‬
‫ﻓﻘﺎﻝ‪ :‬ﻛﻞ ﻣﺎ ﺭﺃﻳﺖ ﻋﻨﺪﻧﺎ ﺇﻻ ﺍﻟﺒﻐﻠﺔ ﻓﺈﻬﻧﺎ ﺩﳘﺎﺀ ﻓﺎﺭﻫﺔ ﻓﻘﺎﻝ‪ :‬ﺍﻣﺮﺃﺗﻪ ﻃﺎﻟﻖ ﺇﻥ ﻛﺎﻥ ﺭﺁﻫﺎ ﺇﻻ ﺩﳘﺎﺀ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﻧﺴﻲ ﻓﺄﻣﺮ ﻋﺒﺪ ﺍﳌﻠﻚ ﺃﻥ ﳛﻤﻞ ﺇﻟﻴﻪ ﻛﻞ ﻣﺎ ﺫﻛﺮ ﰲ ﺷﻌﺮﻩ‪ .‬ﻭﺩﺧﻞ ﺍﺑﻦ ﻋﺒﺪ ﹴﻝ ﻋﻠﻰ ﳏﻤ ٍﺪ ﺑﻦ ﺣﺴﺎﻥ ﺑﻦ ﺳﻌ ٍﺪ‬
‫ﻭﻛﺎﻥ ﻋﻠﻰ ﺧﺮﺍﺝ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻓﻜﻠﻤﻪ ﰲ ﺭﺟ ﹴﻞ ﻣﻦ ﺍﻟﻌﺮﺏ ﺃﻥ ﻳﻀﻊ ﻋﻨﻪ ﺛﻼﺛﲔ ﺩﺭﳘﹰﺎ ﻣﻦ ﺧﺮﺍﺟﻪ‪ ،‬ﻓﻘﺎﻝ ﳏﻤﺪ ﺑﻦ‬
‫ﺣﺴﺎ ٍﻥ‪ :‬ﺃﻣﺎﺗﲏ ﺍﷲ ﺇﻥ ﻛﻨﺖ ﺃﻗﺪﺭ ﺃﻥ ﺃﺿﻊ ﻣﻦ ﺧﺮﺍﺝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺎﻧﺼﺮﻑ ﺍﺑﻦ ﻋﺒﺪ ﹴﻝ ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﺩﻉ ﺍﻟﺜﻼﺛﲔ ﻻ ﺗﻌﺮﺽ ﻟﺼﺎﺣﺒﻌﺎ ‪ ...‬ﻻ ﺑﺎﺭﻙ ﺍﷲ ﰲ ﺗﻠﻚ ﺍﻟﺜﻼﺛﻴﻨﺎ‬
‫ﳌﺎ ﻋﻼ ﺻﻮﺗﻪ ﰲ ﺍﻟﺪﺍﺭ ﻣﺒﺘﻜﺮﹰﺍ ‪ ...‬ﻛﺈﺷﺘﻔﺎ ٍﻥ ﻳﺮﻯ ﻗﻮﻣﹰﺎ ﻳﺪﻭﺳﻮﻧﺎ‬
‫ﺃﺣﺴﻦ ﻓﺈﻧﻚ ﻗﺪ ﺃﻋﻄﻴﺖ ﳑﻠﻜ ﹰﺔ ‪ ...‬ﺇﻣﺎﺭ ﹰﺓ ﺻﺮﺕ ﻓﻴﻬﺎ ﺍﻟﻴﻮﻡ ﻣﻔﺘﻮﻧﺎ‬
‫ﻻ ﻳﻌﻄﻚ ﺍﷲ ﺧﲑﹰﺍ ﻣﺜﻠﻬﺎ ﺃﺑﺪﹰﺍ ‪ ...‬ﺃﻗﺴﻤﺖ ﺑﺎﷲ ﺇﻻ ﻗﻠﺖ ﺁﻣﻴﻨﺎ‬
‫ﻭﳌﺎ ﱂ ﻳﻀﻊ ﻣﻦ ﺧﺮﺍﺝ ﺍﻟﺮﺟﻞ ﺷﻴﺌﺎﹰ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﹴﻝ ﻓﻴﻪ‪:‬‬
‫ﻉ ﻭﻗﺼﺪ‬‫ﺭﺃﻳﺖ ﳏﻤﺪﹰﺍ ﺷﺮﻫﹰﺎ ﻇﻠﻮﻣﹰﺎ ‪ ...‬ﻭﻛﻨﺖ ﺃﺭﺍﻩ ﺫﺍ ﻭﺭ ﹴ‬
‫ﻳﻘﻮﻝ ﺃﻣﺎﺗﲏ ﺭﰊ ﺧﺪﺍﻋﹰﺎ ‪ ...‬ﺃﻣﺎﺕ ﺍﷲ ﺣﺴﺎﻥ ﺑﻦ ﺳﻌﺪ‬
‫ﺭﻛﺒﺖ ﺇﻟﻴﻪ ﰲ ﺭﺟ ﹴﻞ ﺃﺗﺎﱐ ‪ ...‬ﻛﺮ ﹴﱘ ﻳﺒﺘﻐﻲ ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪﻱ‬
‫ﻓﻘﻠﺖ ﻟﻪ ﻭﺑﻌﺾ ﺍﻟﻘﻮﻝ ﻧﺼﺢ ‪ ...‬ﻭﻣﻨﻪ ﻣﺎ ﺃﺳﺮ ﻟﻪ ﻭﺃﺑﺪﻱ‬
‫ﺗﻮﻕ ﻛﺮﺍﺋﻢ ﺍﻟﺒﻜﺮﻱ ﺇﱐ ‪ ...‬ﺃﺧﺎﻑ ﻋﻠﻴﻚ ﻋﺎﻗﺒﺔ ﺍﻟﺘﻌﺪﻱ‬
‫ﻓﻤﺎ ﺻﺎﺩﻓﺖ ﰲ ﻗﺤﻄﺎﻥ ﻣﺜﻠﻲ ‪ ...‬ﻭﻻ ﺻﺎﺩﻓﺖ ﻣﺜﻠﻚ ﰲ ﻣﻌﺪ‬
 ‫ﻼ ‪ ...‬ﻭﺃﻷﻡ ﻋﻨﺪ ﻣﺴﺄﻟ ٍﺔ ﻭﲪﺪ‬ ‫ﺃﻗﻞ ﺑﺮﺍﻋﹰﺔ ﻭﺃﺷﺪ ﲞ ﹰ‬
‫ﻓﻘﺪﺕ ﳏﻤﺪﹰﺍ ﻭﺩﺧﺎﻥ ﻓﻴﻪ ‪ ...‬ﻛﺮﻳﺢ ﺍﳉﻌﺮ ﻓﻮﻕ ﻋﻄﲔ ﺟﻠﺪ‬
‫ﱳ ﳝﻴﻨﹰﺎ ‪ ...‬ﺃﺑﺎ ﲞ ﹴﺮ ﻟﺘﺘﺨﻤﻦ ﺭﺩﻯ‬
‫ﻓﺄﻗﺴﻢ ﻏﲑ ﻣﺴ ﹴ‬
‫ﻓﻠﻮ ﻛﻨﺖ ﺍﳌﻬﺬﺏ ﻣﻦ ﲤﻴ ﹴﻢ ‪ ...‬ﳋﻔﺖ ﻣﻼﻣﱵ ﻭﺭﺟﻮﺕ ﲪﺪﻱ‬
‫ﻱ ‪ ...‬ﺷﺘﻴ ﹴﻢ ﺃﻋﺼﻞ ﺍﻷﻧﻴﺎﺏ ﻭﺭﺩ‬
‫ﻧﻜﻬﺖ ﻋﻠﻲ ﻧﻜﻬﺔ ﺃﺧﺪﺭ ﹴ‬
‫ﻓﻤﺎ ﻳﺪﻧﻮ ﺇﱃ ﻓﻤﻪ ﺫﺋﺎﺏ ‪ ...‬ﻭﻟﻮ ﻃﻠﻴﺖ ﻣﺸﺎﻓﺮﻩ ﺑﺘﻨﺪ‬
‫ﻓﺈﻥ ﺃﻫﺪﻳﺖ ﱄ ﻣﻦ ﻓﻴﻚ ﺣﺘﻔﹰﺎ ‪ ...‬ﻓﺈﱐ ﻛﺎﻟﺬﻱ ﺃﻫﺪﻳﺖ ﻣﻬﺪﻱ‬
‫ﻼ ‪ ...‬ﻟﺌﻴﻢ ﺍﻟﻜﺴﺐ ﺷﺄﻧﻚ ﺷﺄﻥ ﻋﺒﺪ‬ ‫ﻭﻟﻮﻻ ﻣﺎ ﻭﻟﻴﺖ ﻟﻜﻨﺖ ﻓﺴ ﹰ‬
‫ﻭﺧﻄﺐ ﳏﻤﺪ ﺑﻦ ﺣﺴﺎ ٍﻥ ﻫﺬﺍ ﺑﻨﺘﹰﺎ ﻟﻄﻠﺒﺔ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﻋﺎﺻ ﹴﻢ ﺍﳌﻨﻘﺮﻱ ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﹴﻝ‪:‬‬
‫ﻟﻌﻤﺮﻱ ﻣﺎ ﺯﻭﺟﺘﻬﺎ ﻟﻜﻔﺎﺀٍﺓ ‪ ...‬ﻭﻟﻜﻨﻤﺎ ﺯﻭﺟﺘﻬﺎ ﻟﻠﺪﺭﺍﻫﻢ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺣﺴﺎﻥ ﺑﻦ ﺳﻌ ٍﺪ ﻭﻻ ﺍﺑﻨﻪ ‪ ...‬ﺃﺑﻮ ﺍﻟﺒﺨﺮ ﻣﻦ ﺃﻛﻔﺎﺀ ﻗﻴﺲ ﺑﻦ ﻋﺎﺻﻢ‬
‫ﻭﻟﻜﻨﻪ ﺭﺩ ﺍﻟﺰﻣﺎﻥ ﻋﻠﻰ ﺍﺳﺘﻪ ‪ ...‬ﻭﺿﻴﻊ ﺃﻣﺮ ﺍﶈﺼﻨﺎﺕ ﺍﻟﻜﺮﺍﺋﻢ‬
‫ﻟﻪ ﺭﻳﻘﺔ ﲞﺮﺍﺀ ﺗﺼﺮﻉ ﻣﻦ ﺩﻧﺎ ‪ ...‬ﻭﺗﻨﱳ ﺧﻴﺸﻮﻡ ﺍﻟﻀﺠﻴﻊ ﺍﳌﻼﺯﻡ‬

‫ﺧﺬﻱ ﺩﻳ ﹰﺔ ﻣﻨﻪ ﺗﻜﻮﱐ ﻏﻨﻴ ﹰﺔ ‪ ...‬ﻭﺭﻭﺣﻲ ﺇﱃ ﺑﺎﺏ ﺍﻷﻣﲑ ﻓﺨﺎﺻﻤﻲ‬

‫ﻭﻛﺎﻥ ﺑﺎﻟﻜﻮﻓﺔ ﺍﻣﺮﺃﺓ ﻣﻮﺳﺮﺓ ﳍﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺩﻳﻮﻥ ﻛﺜﲑﺓ ﺑﺎﻟﺴﻮﺍﺩ‪ ،‬ﻓﺄﺗﺖ ﺍﳊﻜﻢ ﺑﻦ ﻋﺒﺪ ﹴﻝ ﻭﻋﺮﺿﺖ ﻟﻪ ﺑﺄﻬﻧﺎ‬
‫ﺗﺘﺰﻭﺟﻪ ﺇﺫﺍ ﺍﻗﺘﻀﻰ ﳍﺎ ﺩﻳﻮﻬﻧﺎ‪ ،‬ﻓﻘﺎﻡ ﺍﺑﻦ ﻋﺒﺪ ﹴﻝ ﺑﺪﻳﻨﻬﺎ ﺣﱴ ﺍﻗﺘﻀﺎﻩ ﰒ ﻃﺎﻟﺒﻬﺎ ﺑﺎﻟﻮﻓﺎﺀ ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ‪:‬‬
‫ﺳﻴﺨﻴﻄﻚ ﺍﻟﺬﻱ ﺣﺎﻭﻟﺖ ﻣﲏ ‪ ...‬ﻓﻘﻄﻊ ﺣﺒﻞ ﻭﺻﻠﻚ ﻣﻦ ﺣﺒﺎﱄ‬
‫ﻛﻤﺎ ﺃﺧﻄﺎﻙ ﻣﻌﺮﻭﻑ ﺍﺑﻦ ﺑﺸ ﹴﺮ ‪ ...‬ﻭﻛﻨﺖ ﺗﻌﺪ ﺫﻟﻚ ﺭﺃﺱ ﻣﺎﻝ‬
‫ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺪ ﹴﻝ ﻳﺄﰐ ﺍﺑﻦ ﺑﺸ ﹴﺮ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﺎﻟﻜﻮﻓﺔ ﻓﻴﺴﺄﻟﻪ ﻓﻴﻘﻮﻝ ﻟﻪ‪ :‬ﺃﲬﺴﻤﺎﺋ ٍﺔ ﺃﺣﺐ ﺇﻟﻴﻚ ﺍﻟﻌﺎﻡ ﺃﻡ ﺃﻟﻒ ﰲ‬
‫ﻗﺎﺑﻞﹴ؟ ﻓﻴﻘﻮﻝ ﺃﻟﻒ ﰲ ﻗﺎﺑﻞﹴ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﺎﻩ ﻣﻦ ﻗﺎﺑ ﹴﻞ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻟﻒ ﺇﻟﻴﻚ ﺍﻟﻌﺎﻡ ﺃﻡ ﺃﻟﻔﺎﻥ ﰲ ﻗﺎﺑﻞﹴ؟ ﻓﻴﻘﻮﻝ ﺃﻟﻔﺎﻥ‪ ،‬ﻓﻠﻢ‬
‫ﻳﺰﻝ ﻛﺬﻟﻚ ﺣﱴ ﻣﺎﺕ ﺍﺑﻦ ﺑﺸ ﹴﺮ ﻭﱂ ﻳﻌﻄﻪ ﺷﻴﺌﹰﺎ‪ .‬ﻓﺪﺧﻞ ﺍﺑﻦ ﻋﺒﺪ ﹴﻝ ﻋﻠﻰ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻌﺪ ﻣﺎ ﺟﺮﻯ ﻣﻦ‬
‫ﺍﳌﺮﺃﺓ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﳌﻠﻚ‪ :‬ﻣﺎ ﺃﺣﺪﺛﺖ ﺑﻌﺪﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺧﻄﺒﺖ ﺍﻣﺮﺃﹰﺓ ﻣﻦ ﻗﻮﻣﻲ ﻓﺮﺩﺕ ﻋﻠﻲ ﺑﺒﻴﱵ ﺷﻌﺮﹴ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﺎ‬
‫ﳘﺎ؟ ﻗﺎﻝ‪ :‬ﻗﺎﻟﺖ‪:‬‬
‫ﺳﻴﺨﻴﻄﻚ ﺍﻟﺬﻱ ﺣﺎﻭﻟﺖ ﻣﲏ‬
‫ﺍﻟﺒﻴﺘﺎﻥ‪ ،‬ﻓﻀﺤﻚ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﻗﺎﻝ ﻟﻪ‪ - :‬ﳊﺎﻙ ﺍﷲ ‪ -‬ﺃﺫﻛﺮﺕ ﺑﻨﻔﺴﻚ‪ ،‬ﻭﺃﻣﺮ ﻟﻪ ﺑﺄﻟﻔﻲ ﺩﺭﻫ ﹴﻢ‪ .‬ﻭﻋﻦ ﺍﺑﻦ ﺍﻟﻜﻠﱯ‬
‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﳊﻜﻢ ﺑﻦ ﻋﺒﺪ ﹴﻝ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﺑﺸﺮ ﺑﻦ ﻣﺮﻭﺍﻥ ﻭﻛﺎﻥ ﻳﺄﻧﺲ ﺑﻪ ﻭﻳﻘﺮﺑﻪ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﻣﻌﻪ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﳌﺎ‬
‫ﻭﻟﻴﻬﺎ‪ ،‬ﻓﺮﺃﻯ ﻣﻨﻪ ﺍﳊﻜﻢ ﺟﻔﺎ ًﺀ ﻟﺸﻐ ﹴﻞ ﻋﺮﺽ ﻋﺮﺽ ﻟﻪ ﻓﺎﻧﻘﻄﻊ ﻋﻨﻪ ﺷﻬﺮﹰﺍ ﰒ ﺃﺗﺎﻩ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﻗﺎﻝ ﻟﻪ ﺑﺸﺮ‪:‬‬
‫ﻳﺎﺑﻦ ﻋﺒﺪ ﹴﻝ ﻣﺎ ﻟﻚ ﺍﻧﻘﻄﻌﺖ ﻋﻨﺎ ﻭﻗﺪ ﻛﻨﺖ ﻟﻨﺎ ﺯﻭﺍﺭﺍﹰ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﹴﻝ‪:‬‬
‫ﻛﻨﺖ ﺃﺛﲏ ﻋﻠﻴﻚ ﺧﲑﹰﺍ ﻓﻠﻤﺎ ‪ ...‬ﺃﺿﻤﺮ ﺍﻟﻘﻠﺐ ﻣﻦ ﻧﻮﺍﻟﻚ ﻳﺎﺳﺎ‬
‫ﺐ ﻗﻨﻴﺖ ﺣﻴﺎﺋﻲ ‪ ...‬ﱂ ﺃﻗﻞ ﻏﲑ ﺃﻥ ﻫﺠﺮﺗﻚ ﺑﺎﺳﺎ‬
‫ﻛﻨﺖ ﺫﺍ ﻣﻨﺼ ﹴ‬
 ‫ﱂ ﺃﻃﻖ ﻣﺎ ﺃﺭﺩﺕ ﰊ ﻳﺎﺑﻦ ﻣﺮﻭﺍ ‪ ...‬ﻥ ﺳﺘﻠﻘﻰ ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻧﺎﺳﺎ‬
‫ﻳﻘﺒﻠﻮﻥ ﺍﳋﺴﻴﺲ ﻣﻨﻚ ﻭﻳﺜﻨﻮ ‪ ...‬ﻥ ﺛﻨﺎﺀ ﻣﺪﲬﺴﹰﺎ ﺩﲬﺎﺳﺎ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻻ ﻧﺴﻮﻣﻚ ﺍﳋﺴﻲ ﻭﻻ ﻧﺮﻳﺪ ﻣﻨﻚ ﺛﻨﺎ ًﺀ ﻣﺪﲬﺴﹰﺎ ﻭﻭﺻﻠﻪ ﻭﻛﺴﺎﻩ‪ ،‬ﻭﳌﺎ ﻣﺎﺕ ﺑﺸﺮ ﺟﺰﻉ ﺍﺑﻦ ﻋﺒﺪ ﹴﻝ‬
‫ﻓﻘﺎﻝ ﻳﺮﺛﻴﻪ‪:‬‬
‫ﺃﺻﺒﺤﺖ ﺟﻢ ﺍﻟﺒﻼﺑﻞ ﺍﻟﺼﺪﺭ ‪ ...‬ﻣﺘﻌﺠﺒﹰﺎ ﻟﺘﺼﺮﻑ ﺍﻟﺪﻫﺮ‬
‫ﱴ ‪ ...‬ﻟﻴﻜﻮﻥ ﱄ ﺫﺧﺮﹰﺍ ﻣﻦ ﺍﻟﺬﺧﺮ‬ ‫ﻣﺎ ﺯﻟﺖ ﺃﻃﻠﺐ ﰲ ﺍﻟﺒﻼﺩ ﻓ ً‬
‫ﻭﻳﻈﻞ ﻳﺴﻌﺪﱐ ﻭﺃﺳﻌﺪﻩ ‪ ...‬ﰲ ﻛﻞ ﻧﺎﺋﺒ ٍﺔ ﻣﻦ ﺍﻷﻣﺮ‬
‫ﺣﱴ ﺇﺫﺍ ﻇﻔﺮﺕ ﻳﺪﺍﻱ ﺑﻪ ‪ ...‬ﺟﺎﺀ ﺍﻟﻘﻀﺎﺀ ﲝﻴﻨﻪ ﺟﺮﻱ‬
‫ﻕ ﻳﺴﺮﻱ‬‫ﺇﱐ ﻟﻔﻲ ﻫ ﹴﻢ ﻳﺒﺎﻛﺮﱐ ‪ ...‬ﻣﻨﻪ ﻭﻫ ﹴﻢ ﻃﺎﺭ ﹴ‬
‫ﻓﻸﺻﱪﻥ ﻭﻣﺎ ﺭﺃﻳﺖ ﺩﻭﺍ ‪ ...‬ﻟﻠﻬﻢ ﻏﲑ ﻋﺰﳝﺔ ﺍﻟﺼﱪ‬
‫ﻭﺍﷲ ﻣﺎ ﺍﺳﺘﻌﻈﻤﺖ ﻓﺮﻗﺘﻪ ‪ ...‬ﺣﱴ ﺃﺣﺎﻁ ﺑﻔﻀﻠﻪ ﺧﱪﻱ‬
‫ﺖ ﻟﻠﻌﺮﺏ‪ ،‬ﻓﺄﻧﺸﺪﺗﻪ‬
‫ﻭﻋﻦ ﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴ ﹴﻞ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺄﻣﻮﻥ ﲟﺮﻭ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﻗﻨﻊ ﺑﻴ ٍ‬
‫ﻗﻮﻝ ﺍﳊﻜﻢ ﺑﻦ ﻋﺒﺪ ﹴﻝ‪:‬‬
‫ﺇﱐ ﺍﻣﺮﺅ ﱂ ﺃﺯﻝ ﻭﺫﺍﻙ ﻣﻦ ﺍﻝ ‪ ...‬ﻟﻪ ﺃﺩﻳﺒﹰﺎ ﻋﻠﻢ ﺍﻷﺩﺑﺎ‬
‫ﺃﻗﻴﻢ ﺑﺎﻟﺪﺍﺭ ﻣﺎ ﺍﻃﻤﺄﻧﺖ ﰊ ﺍﻟﺪ ‪ ...‬ﺩﺍﺭ ﻭﺇﻥ ﻛﻨﺖ ﻧﺎﺯﻋﹰﺎ ﻃﺮﺑﺎ‬
‫ﻻ ﺃﺣﺘﻮﻱ ﺧﻠﺔ ﺍﻟﺼﺪﻳﻖ ﻭﻻ ‪ ...‬ﺃﺗﺒﻊ ﻧﻔﺴﻲ ﺷﻴﺌﹰﺎ ﺇﺫﺍ ﺫﻫﺒﺎ‬
‫ﺃﻃﻠﺐ ﻣﺎ ﻳﻄﻠﺐ ﺍﻟﻜﺮﱘ ﻣﻦ ﺍﻟﺮ ‪ ...‬ﺭﺯﻕ ﺑﻨﻔﺴﻲ ﻭﺃﲨﻞ ﺍﻟﻄﻠﺒﺎ‬
‫ﻭﺃﺣﻠﺐ ﺍﻟﺜﺮﺓ ﺍﻟﺼﻔﻲ ﻭﻻ ‪ ...‬ﺃﺟﻬﺪ ﺃﺧﻼﻑ ﻏﲑﻫﺎ ﺣﻠﺒﺎ‬
‫ﺇﱐ ﺭﺃﻳﺖ ﺍﻟﻔﱴ ﺍﻟﻜﺮﱘ ﺇﺫﺍ ‪ ...‬ﺭﻏﺒﺘﻪ ﰲ ﺻﻨﻴﻌ ٍﺔ ﺭﻏﺒﺎ‬
‫ﻭﺍﻟﻌﺒﺪ ﻻ ﳛﺴﻦ ﺍﻟﻌﻄﺎﺀ ﻭﻻ ‪ ...‬ﻳﻌﻄﻴﻚ ﺷﻴﺌﹰﺎ ﺇﻻ ﺇﺫﺍ ﺫﻫﺒﺎ‬
‫ﻣﺜﻞ ﺍﳊﻤﺎﺭ ﺍﳌﻮﻗﻊ ﺍﻟﺴﻮﺀ ﻻ ‪ ...‬ﳛﺴﻦ ﻣﺸﻴﹰﺎ ﺇﻻ ﺇﺫﺍ ﺿﺮﺑﺎ‬
‫ﻭﱂ ﺃﺟﺪ ﻋﺰﺓ ﺍﳋﻼﺋﻖ ﺇﻝ ‪ ...‬ﻻ ﺍﻟﺪﻳﻦ ﳌﺎ ﺍﻋﺘﱪﺕ ﻭﺍﳊﺴﺒﺎ‬
‫ﻼ ﻭﻻ ﻗﺘﺒﺎ‬
‫ﺲ ﺭﺣ ﹰ‬
‫ﻗﺪ ﻳﺮﺯﻕ ﺍﳋﺎﻓﺾ ﺍﳌﻘﻴﻢ ﻭﻣﺎ ‪ ...‬ﺷﺪ ﺑﻌﻨ ﹴ‬
‫ﻭﳛﺮﻡ ﺍﻟﺮﺯﻕ ﺫﻭ ﺍﳌﻄﻴﺔ ﻭﺍﻟﺮ ‪ ...‬ﺭﺣﻞ ﻭﻣﻦ ﻻ ﻳﺰﺍﻝ ﻣﻐﺘﺮﺑﺎ‬
‫ﻭﻛﺎﻥ ﺍﳊﻜﻢ ﺑﻦ ﻋﺒﺪ ﹴﻝ ﺃﻋﺮﺝ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻰ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻫﻮ ﺃﻋﺮﺝ ﺃﻳﻀﹰﺎ‬
‫ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺷﺮﻃﺘﻪ ﺃﻋﺮﺝ ﻛﺬﻟﻚ ﻓﻘﺎﻝ‪:‬‬
‫ﻼ ﻓﻬﺬﻱ ﺩﻭﻟﺔ ﺍﻟﻌﺮﺟﺎﻥ‬‫ﺃﻟﻖ ﺍﻟﻌﺼﺎ ﻭﺩﻉ ﺍﻟﺘﻌﺎﺭﺝ ﻭﺍﻟﺘﻤﺲ ‪ ...‬ﻋﻤ ﹰ‬
‫ﻷﻣﲑﻧﺎ ﻭﺃﻣﲑ ﺷﺮﻃﺘﻨﺎ ﻣﻌﹰﺎ ‪ ...‬ﻟﻜﻠﻴﻬﻤﺎ ﻳﺎ ﻗﻮﻣﻨﺎ ﺭﺟﻼﻥ‬
‫ﻓﺈﺫﺍ ﻳﻜﻮﻥ ﺃﻣﲑﻧﺎ ﻭﻭﺯﻳﺮﻧﺎ ‪ ...‬ﻭﺃﻧﺎ ﻓﺠﺊ ﺑﺎﻟﺮﺍﺑﻊ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻭﻗﺎﻝ ﰲ ﺑﺸﺮ ﺑﻦ ﻣﺮﻭﺍﻥ‪:‬‬
 ‫ﻭﻟﻮ ﺷﺎﺀ ﺑﺸﺮ ﻛﺎﻥ ﻣﻦ ﺩﻭﻥ ﺑﺎﺑﻪ ‪ ...‬ﻃﻤﺎﻃﻢ ﺳﻮﺩ ﺃﻭ ﺻﻘﺎﻟﺒﺔ ﲪﺮ‬
‫ﻭﻟﻜﻦ ﺑﺸﺮﹰﺍ ﺳﻬﻞ ﺍﻟﺒﺎﺏ ﻟﻠﱵ ‪ ...‬ﻳﻜﻮﻥ ﻟﺒﺸ ﹴﺮ ﺑﻌﺪﻫﺎ ﺍﳊﻤﺪ ﻭﺍﻷﺟﺮ‬
‫ﺑﻌﻴﺪ ﻣﺮﺍﺩ ﺍﻟﻌﲔ ﻣﺎ ﺭﺩ ﻃﺮﻓﻪ ‪ ...‬ﺣﺬﺍﺭ ﺍﻟﻐﻮﺍﺷﻲ ﺑﺎﺏ ﺩﺍ ﹴﺭ ﻭﻻ ﺳﺘﺮ‬

‫ﺍﳊﻜﻢ ﺑﻦ ﻣﻌﻤﺮ ﺑﻦ ﻗﻨﱪ‬

‫ﺍﺑﻦ ﺟﺤﺎﺵ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻃﺮﻳﻒ ﺑﻦ ﳏﺎﺭﺏ ﺍﳋﻀﺮﻱ ﺷﺎﻋﺮ ﺇﺳﻼﻣﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺗﻘﺪﻣﻪ ﰲ‬
‫ﺍﻟﺸﻌﺮ ﺳﺠﺎﻋﹰﺎ ﻛﺜﲑ ﺍﻟﺴﺠﻊ‪ ،‬ﻭﻛﺎﻥ ﻫﺠﺎ ًﺀ ﺧﺒﻴﺚ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺮﻣﺎﺡ ﺑﻦ ﺃﺑﺮﺩ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ‬
‫ﻣﻴﺎﺩﺓ ﻣﻬﺎﺟﺎﺓ ﻭﻣﻮﺍﻗﻒ ﻛﺎﻥ ﺍﻟﻐﻠﺐ ﰲ ﺃﻛﺜﺮﻫﺎ ﻋﻠﻰ ﺍﻟﺮﻣﺎﺡ ﻓﺘﻬﺎﺟﻴﺎ ﺯﻣﺎﻧﹰﺎ ﻃﻮﻳﻼﹰ‪ ،‬ﰒ ﻛﻒ ﺍﺑﻦ ﻣﻴﺎﺩﺓ ﻭﺳﻸﺃﻟﻪ‬
‫ﺍﻟﺼﻠﺢ‪ ،‬ﻓﺼﺎﳊﻪ ﺍﳊﻜﻢ‪ .‬ﻭﻛﺎﻥ ﺃﻭﻝ ﻣﺎ ﺑﺪﺃ ﺍﳍﺠﺎﺀ ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﺍﺑﻦ ﻣﻴﺎﺩﺓ ﻣﺮ ﺑﺎﳊﻜﻢ ﻭﻫﻮ ﻳﻨﺸﺪ ﰲ ﻣﺼﻠﻰ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﲨﺎﻋٍﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻗﻮﻟﻪ‪:‬‬
‫ﳌﻦ ﺍﻟﺪﻳﺎﺭ ﻛﺄﻬﻧﺎ ﱂ ﺗﻌﻤﺮ ‪ ...‬ﺑﲔ ﺍﻟﻜﻨﺎﺱ ﻭﺑﲔ ﺑﺮﻕ ﳏﺠﺮ؟‬
‫ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﱃ ﻗﻮﻟﻪ‪:‬‬
‫ﻳﺎ ﺻﺎﺣﱯ ﺃﱂ ﺗﺸﻤﺎ ﺑﺎﺭﻗﹰﺎ ‪ ...‬ﻧﻀﺢ ﺍﻟﺼﺮﺍﺩ ﺑﻪ ﻓﻬﻀﺐ ﺍﳌﻨﺤﺮ‬
‫ﻗﺪ ﺑﺖ ﺃﺭﻗﺒﻪ ﻭﺑﺎﺕ ﻣﺼﻌﺪﹰﺍ ‪ ...‬ﻬﻧﺾ ﺍﳌﻘﻴﺪ ﰲ ﺍﻟﺪﻫﺎﺱ ﺍﳌﻮﻗﺮ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﻣﻴﺎﺩﺓ‪ :‬ﺍﺭﻓﻊ ﺇﱃ ﺭﺃﺳﻚ ﺃﻳﻬﺎ ﺍﳌﻨﺸﺪ‪ ،‬ﻓﺮﻓﻊ ﺍﳊﻜﻢ ﺭﺃﺳﻪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﻦ ﺃﻧﺖ؟ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺍﳊﻜﻢ ﺍﺑﻦ‬
‫ﺐ ﻭﻻ ﰲ ﺃﺭﻭﻣﺔ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﳊﻜﻢ‪ :‬ﻭﻣﺎﺫﺍ ﻋﺒﺖ ﰲ‬ ‫ﻣﻌﻤ ﹴﺮ ﺍﳋﻀﺮﻱ‪ ،‬ﻗﺎﻝ‪ ::‬ﻓﻮﺍﷲ ﻣﺎ ﺃﻧﺖ ﰲ ﺑﻴﺖ ﺣﺴ ﹴ‬
‫ﺷﻌﺮﻱ؟ ﻗﺎﻝ‪ :‬ﻋﺒﺖ ﺃﻧﻚ ﺃﺩﻫﺴﺖ ﻭﺃﻭﻗﺮﺕ‪ .‬ﻗﺎﻝ ﻟﻪ ﺍﳊﻜﻢ‪ :‬ﻭﻣﻦ ﺃﻧﺖ؟ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺍﺑﻦ ﻣﻴﺎﺩﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻭﳛﻚ ﻓﻠﻢ‬
‫ﺭﻏﺒﺖ ﻋﻦ ﺃﺑﻴﻚ ﻭﺍﻧﺘﺴﺐ ﺇﱃ ﺃﻣﻚ ﺭﺍﻋﻴﺔ ﺍﻟﻀﺄﻥ‪ ،‬ﻭﺃﻣﺎ ﺇﺩﻫﺎﺳﻲ ﻭﺇﻳﻘﺎﺭﻱ‪ ،‬ﻓﺈﱐ ﱂ ﺁﺕ ﺧﻴﱪ ﻻ ﳑﺘﺎﺭﹰﺍ ﻭﻻ‬
‫ﻼ ﻭﻣﺎ ﻋﺪﻭﺕ ﺃﻥ ﺣﻜﻴﺖ ﺣﺎﻟﻚ ﻭﺣﺎﻝ ﻗﻮﻣﻚ‪ ،‬ﻓﻠﻮ ﺳﻜﺖ ﻋﻦ ﻫﺬﺍ ﻛﺎﻥ ﺧﲑﹰﺍ ﻟﻚ ﻭﺃﺑﻘﻰ ﻋﻠﻴﻚ‪ ،‬ﻓﻠﻢ‬ ‫ﻣﺘﺤﺎﻣ ﹰ‬
‫ﻳﻔﺘﺮﻗﺎ ﺇﻻ ﻋﻦ ﻫﺠﺎﺀ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﻜﻢ ﻳﻬﺠﻮ ﺃﻡ ﺟﺤﺪ ﹴﺭ ﺑﻨﺖ ﺣﺴﺎ ٍﻥ ﺍﳌﺮﻳﺔ ﻭﻛﺎﻧﺖ ﻓﻀﻠﺖ ﺍﺑﻦ ﻣﻴﺎﺩﺓ ﻋﻠﻴﻪ‪:‬‬
‫ﺃﻻ ﻋﻮﻗﺒﺖ ﰲ ﻗﱪﻫﺎ ﺃﻡ ﺟﺤﺪ ﹴﺭ ‪ ...‬ﻭﻻ ﻟﻘﻴﺖ ﺇﻻ ﺍﻟﻜﻼﻟﻴﺐ ﻭﺍﳉﻤﺮﺍ‬
‫ﻛﻤﺎ ﺣﺎﺩﺛﺖ ﻋﺒﺪﹰﺍ ﻟﺌﻴﻤﹰﺎ ﻭﺧﻠﺘﻪ ‪ ...‬ﻣﻦ ﺍﻟﺰﺍﺩ ﺇﻻ ﺣﺸﻮ ﺭﻳﺎﻃﺘﻪ ﺻﻔﺮﺍ‬
‫ﻓﻴﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ﻫﻞ ﺭﺃﺕ ﺃﻡ ﺟﺤﺪ ﹴﺭ ‪ ...‬ﺃﻛﻨﻚ ﺃﻭ ﺫﺍﻗﺖ ﻣﻐﺎﺑﻨﻚ ﺍﻟﺸﻘﺮﺍ؟‬
‫ﺡ ﺇﺫﺍ ﻣﺎ ﺍﺳﺘﻘﺖ ﺩﻓﺮﺍ‬
‫ﻭﻫﻞ ﺃﺑﺼﺮﺕ ﺃﺭﺳﺎﻍ ﺃﺑﺮﺩ ﺃﻭ ﺭﺃﺕ ‪ ...‬ﻗﻔﺎ ﺃﻡ ﺭﻣﺎ ﹴ‬
‫ﻭﺑﺎﻟﻐﻤﺮ ﻗﺪ ﺻﺮﺕ ﻟﻘﺎﺣﹰﺎ ﻭﺣﺎﺩﺛﺖ ‪ ...‬ﻋﺒﻴﺪﹰﺍ ﻓﺴﻞ ﻋﻦ ﺫﺍﻙ ﻧﻴﺎﻥ ﻭﺍﻟﻐﻤﺮﺍ‬
‫ﻭﳑﺎ ﻗﺎﻟﻪ ﺍﳊﻜﻢ ﰲ ﺍﺑﻦ ﻣﻴﺎﺩﺓ‪:‬‬
‫ﺧﻠﻴﻠﻲ ﻋﻮﺟﺎ ﺣﻴﻴﺎ ﺍﻟﺪﺍﺭ ﺑﺎﳉﻔﺮ ‪ ...‬ﻭﻗﻮﻻ ﳍﺎ ﺳﻘﻴﹰﺎ ﻟﻌﺼﺮﻙ ﻣﻦ ﻋﺼﺮ‬
‫ﻭﻣﺎﺫﺍ ﲢﻴﻲ ﻣﻦ ﺭﺳﻮ ﹴﻡ ﺗﻼﻋﺒﺖ ‪ ...‬ﻬﺑﺎ ﺣﺮﺟﻒ ﺗﺬﺭﻱ ﺑﺄﺫﻳﺎﳍﺎ ﺍﻟﻜﺪﺭ‬
‫ﺇﺫﺍ ﻳﺒﺴﺖ ﻋﻴﺪﺍﻥ ﻗﻮ ﹴﻡ ﻭﺟﺪﺗﻨﺎ ‪ ...‬ﻭﻋﻴﺪﺍﻧﻨﺎ ﺗﻐﺸﻰ ﻋﻠﻰ ﺍﻟﻮﺭﻕ ﺍﳋﻀﺮ‬
‫ﺇﺫﺍ ﺍﻟﻨﺎﺱ ﺟﺎﺅﻭﺍ ﺑﺎﻟﻘﺮﻭﻡ ﺃﺗﻴﺘﻬﻢ ‪ ...‬ﺑﻘﺮ ﹴﻡ ﻳﺴﺎﻭﻱ ﺭﺃﺳﻪ ﻏﺮﺓ ﺍﻟﺒﺪﺭ‬
 ‫ﻟﻨﺎ ﺍﻟﻐﻮﺭ ﻭﺍﻷﳒﺎﺩ ﻭﺍﳋﻴﻞ ﻭﺍﻟﻘﻨﺎ ‪ ...‬ﻋﻠﻴﻜﻢ ﻭﺃﻳﺎﻡ ﺍﳌﻜﺎﺭﻡ ﻭﺍﻟﻔﺨﺮ‬
‫ﻓﻴﺎﻣﺮ ﻗﺪ ﺃﺧﺰﺍﻙ ﰲ ﻛﻞ ﻣﻮﻃ ﹴﻦ ‪ ...‬ﻣﻦ ﺍﻟﻠﺆﻡ ﺧﻼﺕ ﻳﺰﺩﻥ ﻋﻠﻰ ﺍﻟﻌﺸﺮ‬
‫ﻓﻤﻨﻬﻦ ﺃﻥ ﺍﻟﻌﺒﺪ ﺣﺎﻣﻲ ﺫﻣﺎﺭﻛﻢ ‪ ...‬ﻭﺑﺌﺲ ﺍﶈﺎﻣﻲ ﺍﻟﻌﺒﺪ ﻋﻦ ﺣﻮﺯﺓ ﺍﻟﺜﻐﺮ‬
‫ﻭﻣﻨﻬﻦ ﺃﻥ ﱂ ﲤﺴﺤﻮﺍ ﻭﺟﻪ ﺳﺎﺑ ﹴﻖ ‪ ...‬ﺟﻮﺍ ٍﺩ ﻭﱂ ﺗﺄﺗﻮﺍ ﺣﺼﺎﻧﹰﺎ ﻋﻠﻰ ﻃﻬﺮ‬
‫ﻭﻣﻨﻬﻦ ﺃﻥ ﺍﳌﻴﺖ ﻳﺪﻓﻦ ﻣﻨﻜﻢ ‪ ...‬ﻓﻴﻘﺴﻮ ﻋﻠﻰ ﺩﻓﺎﻧﻪ ﻭﻫﻮ ﰲ ﺍﻟﻘﱪ‬
‫ﻭﻣﻨﻬﻦ ﺃﻥ ﺍﳉﺎﺭ ﻳﺴﻜﻦ ﻭﺳﻄﻜﻢ ‪ ...‬ﺑﺮﻳﺌﹰﺎ ﻓﲑﻣﻰ ﺑﺎﳋﻴﺎﻧﺔ ﻭﺍﻟﻐﺪﺭ‬
‫ﻭﻣﻨﻬﻦ ﺃﻥ ﻋﺬﰎ ﺑﺄﺭﻗﻂ ﻛﻮﺩ ٍﻥ ‪ ...‬ﻭﺑﺌﺲ ﺍﶈﺎﻣﻲ ﺃﻧﺖ ﻳﺎ ﺿﺮﻁ ﺍﳉﻔﺮ‬
‫ﻭﻣﻨﻬﻦ ﺃﻥ ﺍﻟﺸﻴﺦ ﻳﻮﺟﺪ ﻣﻨﻜﻢ ‪ ...‬ﻳﺪﺏ ﺇﱃ ﺍﳉﺎﺭﺕ ﳏﺪﻭﺩﺏ ﺍﻟﻈﻬﺮ‬
‫ﻳﺒﻴﺖ ﺿﺒﺎﺏ ﺍﻟﻀﻐﻦ ﳜﺸﻰ ﺍﺣﺘﺮﺍﺷﻬﺎ ‪ ...‬ﻭﺇﻥ ﻫﻲ ﺃﻣﺴﺖ ﺩﻭﻬﻧﺎ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ‬

‫ﺃﺑﻮ ﺍﳊﻜﻢ ﺑﻦ ﻏﻠﻨﺪﻭ ﺍﻹﺷﺒﻴﻠﻲ‬

‫ﻭﻟﺪ ﺑﺈﺷﺒﻴﻠﻴﺔ ﻭﻬﺑﺎ ﻧﺸﺄ‪ ،‬ﻭﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﺟﻴﺪ ﺍﻟﺸﻌﺮ ﻣﺘﻔﻨﻨﹰﺎ ﺑﺼﻨﺎﻋﺔ ﺍﻟﻄﺐ‪ ،‬ﺧﺪﻡ ﻬﺑﺎ ﺍﳌﻨﺼﻮﺭ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻋﺒﺪ ﺍﳌﺆﻣﻦ ﺑﻦ ﺳﻌﻴ ٍﺪ ﻓﺤﻈﻲ ﻋﻨﺪﻩ ﻭﻗﺪﻡ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺃﻳﻀﹰﺎ ﰲ ﺧﺪﻣﺔ ﺃﰊ ﻳﻌﻘﻮﺏ ﻭﺍﻟﺪ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ‬
‫ﺍﳊﻜﻢ ﺣﺴﻦ ﺍﳊﻆ ﻳﻜﺘﺐ ﺍﳋﻄﲔ ﺍﻷﻧﺪﻟﺴﻲ ﻭﺍﳌﺸﺮﻗﻲ‪ ،‬ﻭﺗﻮﰲ ﲟﺮﺍﻛﺶ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ‬
‫ﺷﻌﺮﻩ‪:‬‬
‫ﻣﺎﺳﺖ ﻓﺄﺯﺭﺕ ﺑﺎﻟﻐﺼﻮﻥ ﺍﳌﻴﺲ ‪ ...‬ﻭﺃﺗﺘﻚ ﲣﻄﺮ ﰲ ﻏﻼﻟﺔ ﺳﻨﺪﺱ‬
‫ﻭﺗﱪﺟﺖ ﺟﻨﺢ ﺍﻟﻈﻼﻡ ﻛﺄﻬﻧﺎ ‪ ...‬ﴰﺲ ﲡﻠﺖ ﰲ ﺩﻳﺎﺟﻲ ﺍﳊﻨﺪﺱ‬

‫ﲣﺘﺎﻝ ﺑﲔ ﻟﺪﺍﻬﺗﺎ ﻓﺘﺨﺎﳍﺎ ‪ ...‬ﺑﺪﺭﹰﺍ ﺑﺪﺍ ﺑﲔ ﺍﳉﻮﺍﺭﻱ ﺍﻟﻜﻨﺲ‬

‫ﺃﺭﺟﺖ ﺑﺮﻳﺎﻫﺎ ﺍﻟﺼﺒﺎ ﻓﺘﻀﻮﻋﺖ ‪ ...‬ﺃﻧﻔﺎﺳﻬﺎ ﻭﺍﻟﺼﺒﺢ ﱂ ﻳﺘﻨﻔﺲ‬
‫ﺱ ﺑﺘﺮﻓ ﹴﻞ ﻭﺗﺪﻟ ﹴﻞ ﻭﺗﺒﻬﻨﺲ‬
‫ﻭﺳﺮﺕ ﺇﻟﻴﻨﺎ ﰲ ﻣﻼﺀﺓ ﺳﻨﺪ ﹴ‬
‫ﺝ ﻣﻦ ﻇﻼﻡ ﺍﳊﻨﺪﺱ‬‫ﻭﺗﺰﻟﻔﺖ ﻭﺍﻟﻠﻴﻞ ﻣﺴﺒﻞ ﺟﻨﺤﻪ ‪ ...‬ﻭﺍﳉﻮ ﺩﺍ ﹴ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻟﺌﻦ ﻏﺒﺖ ﻋﻦ ﻋﻴﲏ ﻭﺷﻂ ﺑﻚ ﺍﻟﻨﻮﻯ ‪ ...‬ﻓﺄﻧﺖ ﺑﻘﻠﱯ ﺣﺎﺿﺮ ﻭﻗﺮﻳﺐ‬
‫ﺧﻴﺎﻟﻚ ﰲ ﻭﳘﻲ ﻭﺫﻛﺮﻙ ﰲ ﻓﻤﻲ ‪ ...‬ﻭﻣﺜﻮﺍﻙ ﰲ ﻗﻠﱯ ﻓﺄﻳﻦ ﺗﻐﻴﺐ؟‬
‫ﺵ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻷﻋﻮﺭ ﺍﻟﻜﻠﱯ‬ ‫ﺣﻜﻴﻢ ﺑﻦ ﻋﻴﺎ ﹴ‬
‫ﺷﺎﻋﺮ ﳎﻴﺪ ﻛﺎﻥ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﺑﲏ ﺃﻣﻴﺔ ﺑﺪﻣﺸﻖ ﻭﺳﻜﻦ ﺍﳌﺰﺓ ﻬﺑﺎ ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻜﻤﻴﺖ ﺑﻦ‬
‫ﺯﻳ ٍﺪ ﻣﻔﺎﺧﺮﺓ‪ .‬ﻭﻗﺪﻡ ﺃﺳﺎﻣﺔ ﺧﺎﻝ ﺍﻷﻋﻮﺭ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺧﺘﺮ ﻟﻚ ﻣﻨﺰ ﹰﻻ ﻓﺎﺧﺘﺎﺭ ﺍﳌﺰﺓ ﻭﺍﻗﺘﻄﻊ ﻓﻴﻬﺎ ﻫﺔ‬
‫ﻭﻋﺘﺮﺗﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﻋﻮﺭ‪:‬‬
‫ﺇﺫﺍ ﺫﻛﺮﺕ ﺃﺭﺽ ﻟﻘﻮ ﹴﻡ ﺑﻨﻌﻤ ٍﺔ ‪ ...‬ﻓﺒﻠﺪﺓ ﻗﻮﻣﻲ ﺗﺰﺩﻫﻲ ﻭﺗﻄﻴﺐ‬
‫ﻬﺑﺎ ﺍﻟﺪﻳﻦ ﻭﺍﻹﻓﻀﺎﻝ ﻭﺍﳋﲑ ﻭﺍﻟﻨﺪﻯ ‪ ...‬ﻓﻤﻦ ﻳﻨﺘﺠﻌﻬﺎ ﻟﻠﺮﺷﺎﺩ ﻳﺼﻴﺐ‬
 ‫ﻭﻣﻦ ﻳﻨﺘﺠﻊ ﺃﺭﺿﹰﺎ ﺳﻮﺍﻫﺎ ﻓﺈﻧﻪ ‪ ...‬ﺳﻴﻨﺪﻡ ﻳﻮﻣﹰﺎ ﺑﻌﺪﻫﺎ ﻭﳜﻴﺐ‬
‫ﺗﺄﰐ ﻬﺑﺎ ﺧﺎﱄ ﺃﺳﺎﻣﺔ ﻣﻨﺰ ﹰﻻ ‪ ...‬ﻭﻛﺎﻥ ﳋﲑ ﺍﻟﻌﺎﳌﲔ ﺣﺒﻴﺐ‬
‫ﺣﺒﻴﺐ ﺭﺳﻮﻝ ﺍﷲ ﻭﺍﺑﻦ ﺭﺩﻳﻔﻪ ‪ ...‬ﻟﻪ ﺃﻟﻔﺔ ﻣﻌﺮﻭﻓﺔ ﻭﻧﺼﻴﺐ‬
‫ﻓﺄﺳﻜﻨﻬﺎ ﻛﻠﺒﹰﺎ ﻓﺄﺿﺤﺖ ﺑﻠﻴﺪﺓ ‪ ...‬ﻬﺑﺎ ﻣﻨﺰﻝ ﺭﺣﺐ ﺍﳉﻨﺎﺏ ﺧﺼﻴﺐ‬
‫ﺢ ﺭﺣﺎﺑﻪ ‪ ...‬ﻭﻧﺼﻒ ﻋﻠﻰ ﲝ ﹴﺮ ﺃﻏﺮ ﻳﻄﻴﺐ‬‫ﻓﻨﺼﻒ ﻋﻠﻰ ﺑ ﹴﺮ ﻓﺴﻴ ﹴ‬
‫ﻭﻛﺎﻥ ﺍﻷﻋﻮﺭ ﻳﺘﻌﺼﺐ ﻟﻠﻴﻤﻦ ﻋﻠﻰ ﻣﻀﺮ ﻓﻘﺎﻝ‪:‬‬
‫ﻣﺎ ﺳﺮﱐ ﺃﻥ ﺃﻣﻲ ﻣﻦ ﺑﲏ ﺃﺳ ٍﺪ ‪ ...‬ﻭﺃﻥ ﺭﰊ ﳒﺎﱐ ﻣﻦ ﺍﻟﻨﺎﺭ‬
‫ﻭﺃﻬﻧﻢ ﺯﻭﺟﻮﱐ ﻣﻦ ﺑﻨﺎﻬﺗﻢ ‪ ...‬ﻭﺃﻥ ﱄ ﻛﻞ ﻳﻮ ﹴﻡ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‬
‫ﻭﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔ ﹴﺮ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎﺑﻦ ﺭﺳﻮﻝ ﺍﷲ ﻫﺬﺍ ﺣﻜﻴﻢ ﺍﻟﻜﻠﱯ ﻳﻨﺸﺪ ﺍﻟﻨﺎﺱ ﻫﺠﺎﺀﻛﻢ ﺑﺎﻟﻜﻮﻓﺔ‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﺣﻔﻈﺖ ﻣﻨﻪ ﺷﻴﺌﺎﹰ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻭﺃﻧﺸﺪﻩ‪:‬‬
‫ﺻﻠﺒﻨﺎ ﻟﻜﻢ ﺯﻳﺪﹰﺍ ﻋﻠﻰ ﺟﺬﻉ ﳔﻠ ٍﺔ ‪ ...‬ﻭﱂ ﻧﺮ ﻣﻬﺪﻳﹰﺎ ﻋﻠﻰ ﺍﳉﺬﻉ ﻳﺼﻠﺐ‬
‫ﻭﻗﺴﺘﻢ ﺑﻌﺜﻤﺎ ٍﻥ ﻋﻠﻴﹰﺎ ﺳﻔﺎﻫ ﹰﺔ ‪ ...‬ﻭﻋﺜﻤﺎﻥ ﺧﲑ ﻣﻦ ﻋﻠ ﹴﻲ ﻭﺃﻃﻴﺐ‬
‫ﻓﺮﻓﻊ ﻋﺒﺪ ﺍﷲ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﳘﺎ ﻳﻨﺘﻔﻀﺎﻥ ﺭﻋﺪﹰﺓ ﻓﻘﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﺎﻥ ﻛﺎﺫﺑﹰﺎ ﻓﺴﻠﻂ ﻋﻠﻴﻪ ﻛﻠﺒﺎﹰ‪ ،‬ﻓﺨﺮﺝ‬
‫ﺣﻜﻴﻢ ﻣﻦ ﺍﻟﻜﻮﻓﺔ ﻓﺄﺩﰿ ﻓﺎﻓﺘﺮﺳﻪ ﺍﻷﺳﺪ ﻓﺄﻛﻠﻪ‪ ،‬ﻭﺃﺗﻰ ﺍﻟﺒﺸﲑ ﻋﺒﺪ ﺍﷲ ﻭﻫﻮ ﰲ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺨﺮ ﷲ ﺗﻌﺎﱃ ﺳﺎﺟﺪﹰﺍ ﻭﻗﺎﻝ‪ :‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺻﺪﻗﻨﺎ ﻭﻋﺪﻩ‪.‬‬

‫ﲪﺎﺩ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻳﻮﻧﺲ ﺑﻦ ﻛﻠﻴﺐ‬

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‫ﺍﻟﻜﻮﰲ ﺍﳌﻌﺮﻭﻑ ﲝﻤﺎﺩ ﻋﺠﺮ ٍﺩ ﻣﻮﱃ ﺑﲏ ﺳﻮﺀﺓ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺻﻌﺼﻌﺔ‪ ،‬ﺷﺎﻋﺮ ﳎﻴﺪ ﻣﻦ ﻃﺒﻘﺔ ﺑﺸﺎ ﹴﺭ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ‬
‫ﻣﻬﺎﺟﺎﺓ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﳊﻤﺎﺩﻳﻦ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﺎﻣﺮﻱ‪ :‬ﻛﺎﻥ ﺑﺎﻟﻜﻮﻓﺔ ﺛﻼﺛﺔ ﻧﻔ ﹴﺮ ﻳﻘﺎﻝ ﳍﻢ ﺍﳊﻤﺎﺩﻭﻥ‪ :‬ﲪﺎﺩ‬
‫ﻋﺠﺮﺩٍ‪ ،‬ﻭﲪﺎﺩ ﺍﻟﺮﺍﻭﻳﺔ‪ ،‬ﻭﲪﺎﺩ ﺑﻦ ﺍﻟﺰﺑﺮﻗﺎﻥ‪ ،‬ﻳﺘﻨﺎﺩﻣﻮﻥ ﻭﻳﺘﻌﺎﺷﺮﻭﻥ ﻣﻌﺎﺷﺮ ﹰﺓ ﲨﻴﻠ ﹰﺔ ﻭﻳﺘﻨﺎﺷﺪﻭﻥ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬
‫ﻛﺄﻬﻧﻢ ﻧﻔﺲ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﻣﻮﻥ ﺑﺎﻟﺰﻧﺪﻗﺔ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﲪﺎﺩ ﻋﺠﺮ ٍﺩ ﻣﻦ ﳐﻀﺮﻣﻲ ﺍﻟﺪﻭﻟﺘﲔ‪ ،‬ﻧﺎﺩﻡ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻳﺰﻳﺪ‬
‫ﺱ ﻭﳛﲕ ﺑﻦ ﺯﻳﺎ ٍﺩ ﻓﺎﺷﺘﻬﺮﻭﺍ ﻬﺑﺎ‪،‬‬‫ﻭﱂ ﻳﺸﺘﻬﺮ ﺇﻻ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﰲ ﺃﻳﺎﻡ ﺍﳌﻬﺪﻱ ﻫﻮ ﻭﻣﻄﻴﻊ ﺑﻦ ﺇﻳﺎ ﹴ‬
‫ﻭﻛﺎﻥ ﲪﺎﺩ ﻣﺎﺟﻨﹰﺎ ﻇﺮﻳﻔﹰﺎ ﻣﺘﻬﻤﹰﺎ ﰲ ﺩﻳﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﻳﻨﺘﻘﺼﻪ ﻓﻠﻤﺎ ﺑﻠﻐﻪ ﺫﻟﻚ ﻛﺘﺐ ﺇﻟﻴﻪ‪:‬‬
‫ﺇﻥ ﻛﺎﻥ ﻧﺴﻜﻚ ﻻ ﻳﺘﻢ ﺑﻐﲑ ﺷﺘﻤﻲ ﻭﺍﻧﺘﻘﺎﺻﻲ‬
‫ﻓﺎﻗﻌﺪ ﻭﻗﻢ ﰊ ﺣﻴﺚ ﺷﺌﺖ ﻟﺪﻯ ﺍﻷﺩﺍﱐ ﻭﺍﻷﻗﺎﺻﻲ‬
‫ﻓﻠﻄﺎﳌﺎ ﺯﻛﻴﺘﲏ ﻭﺃﻧﺎ ﺍﳌﻘﻴﻢ ﻋﻠﻰ ﺍﳌﻌﺎﺻﻲ‬
‫ﺃﻳﺎﻡ ﺗﺄﺧﺬﻫﺎ ﻭﺗﻌﻄﻰ ﰲ ﺃﺑﺎﺭﻳﻖ ﺍﻟﺮﺻﺎﺹ‬
‫ﻭﺳﺒﺐ ﺗﺴﻤﻴﺘﻪ ﺑﻌﺠﺮ ٍﺩ ﺃﻥ ﺇﻋﺮﺍﺑﻴﹰﺎ ﻣﺮ ﺑﻪ ﻭﻫﻮ ﻏﻼﻡ ﻳﻠﻌﺐ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ ﰲ ﻳﻮ ﹴﻡ ﺷﺪﻳﺪ ﺍﻟﱪﺩ ﻭﻫﻮ ﻋﺮﻳﺎﻥ ﻓﻘﺎﻝ ﻟﻪ‬
‫ﺍﻷﻋﺮﺍﰊ‪ :‬ﺗﻌﺠﺮﺩﺕ ﻳﺎ ﻏﻼﻡ ﻓﺴﻤﻲ ﻋﺠﺮﺩﺍﹰ‪ ،‬ﻭﺍﳌﺘﻌﺠﺮﺩ‪ :‬ﺍﳌﺘﻌﺮﻱ‪ .‬ﻭﻛﺘﺐ ﻷﺑﻮ ﺍﻟﻨﻀﲑ ﺍﳉﻤﺤﻲ ﺍﻟﺸﺎﻋﺮ ﺇﱃ‬
‫ﲪﺎ ٍﺩ ﻳﺴﺄﻟﻪ ﻋﻦ ﺣﺎﻟﻪ ﰲ ﺍﻟﺸﺮﺍﺏ ﻭﻣﻦ ﻳﻌﺎﺷﺮ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﲪﺎﺩ‪:‬‬
 ‫ﺃﺑﺎ ﺍﻟﻨﻀﲑ ﺍﲰﻊ ﻛﻼﻣﻲ ﻭﻻ ‪ ...‬ﲡﻌﻞ ﺳﻮﻯ ﺍﻹﻧﺼﺎﻑ ﰲ ﺑﺎﻟﻜﺎ‬
‫ﺳﺄﻟﺖ ﻣﺎ ﺣﺎﱄ ﻭﻣﺎ ﺣﺎﻝ ﻣﻦ ‪ ...‬ﱂ ﻳﻠﻖ ﺇﻻ ﻋﺎﺑﺪﹰﺍ ﻧﺎﺳﻜﺎ؟‬
‫ﻳﻈﻬﺮ ﻧﺴﻜﹰﺎ ﻭﻣﱴ ﻳﻔﺘﺮﺹ ‪ ...‬ﻳﻜﻦ ﻋﻠﻲ ﻋﺎﺩﻳﹰﺎ ﻓﺎﺗﻜﺎ‬
‫ﻭﻣﺮﺽ ﲪﺎﺩ ﻓﻌﺎﺩﻩ ﺃﺻﺪﻗﺎﺅﻩ ﲨﻴﻌﹰﺎ ﺇﻻ ﻣﻄﻴﻊ ﺑﻦ ﺇﻳﺎﺱﹴ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﲪﺎﺩ‪:‬‬
‫ﻛﻔﺎﻙ ﻋﻴﺎﺩﰐ ﻣﻦ ﻛﺎﻥ ﻳﺮﺟﻮ ‪ ...‬ﺛﻮﺍﺏ ﺍﷲ ﰲ ﺻﻠﺔ ﺍﳌﺮﻳﺾ‬
‫ﻓﺈﻥ ﲢﺪﺙ ﻟﻚ ﺍﻷﻳﺎﻡ ﺳﻘﻤﹰﺎ ‪ ...‬ﳛﻮﻝ ﺟﺮﻳﻀﻪ ﺩﻭﻥ ﺍﻟﻘﺮﻳﺾ‬

‫ﻳﻜﻦ ﻃﻮﻝ ﺍﻟﺘﺄﻭﻩ ﻣﻨﻚ ﻋﻨﺪﻱ ‪ ...‬ﲟﻨﺰﻟﺔ ﺍﻟﻄﻨﲔ ﻣﻦ ﺍﻟﺒﻌﻮﺽ‬

‫ﻭﻣﻦ ﺷﻌﺮ ﲪﺎﺩ ﻋﺠﺮ ٍﺩ‪:‬‬
‫ﺇﱐ ﺃﺟﺤﺒﻚ ﻓﺎﻋﻠﻤﻲ ‪ ...‬ﺇﻥ ﱂ ﺗﻜﻮﱐ ﺗﻌﻠﻤﻴﻨﺎ‬
‫ﺣﺒﹰﺎ ﺃﻗﻞ ﻗﻠﻴﻠﻪ ‪ ...‬ﻛﺠﻤﻴﻊ ﺣﺐ ﺍﻟﻌﺎﳌﻴﻨﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻓﺄﻗﺴﻤﺖ ﻟﻮ ﺃﺻﺒﺤﺖ ﰲ ﻗﺒﻀﺔ ﺍﳍﻮﻯ ‪ ...‬ﻷﻗﺼﺮﺕ ﻋﻦ ﻟﻮﻣﻲ ﻭﺃﻃﻨﺒﺖ ﰲ ﻋﺬﺭﻱ‬
‫ﻭﻟﻜﻦ ﺑﻼﺋﻲ ﻣﻨﻚ ﺃﻧﻚ ﻧﺎﺻﺢ ‪ ...‬ﻭﺃﻧﻚ ﻻ ﺗﺪﺭﻱ ﺑﺄﻧﻚ ﻻ ﺗﺪﺭﻱ‬
‫ﻭﻗﺎﻝ ﰲ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻄﻮﺳﻲ‪:‬‬
‫ﺃﺭﺟﻮﻙ ﺑﻌﺪ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺇﺫ ﺑﺎﻧﺎ ‪ ...‬ﻳﺎ ﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ ﺃﻋﺰﺍﻗﹰﺎ ﻭﻋﻴﺪﺍﻧﺎ‬
‫ﻓﺄﻧﺖ ﺃﻛﺮﻡ ﻣﻦ ﳝﺸﻲ ﻋﻠﻰ ﻗﺪ ﹴﻡ ‪ ...‬ﻭﺃﻧﻀﺮ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﶈﻞ ﺃﻏﺼﺎﻧﺎ‬
‫ﻟﻮ ﻣﺞ ﻋﻮﺩ ﻋﻠﻰ ﻗﻮ ﹴﻡ ﻋﺼﺎﺭﺗﻪ ‪ ...‬ﳌﺞ ﻋﻮﺩﻙ ﻓﻴﻨﺎ ﺍﳌﺴﻚ ﻭﺍﻟﺒﺎﻧﺎ‬
‫ﺝ ﻛﺜﲑﺓ ﺃﻋﺮﺿﻨﺎ ﻋﻦ ﺫﻛﺮﻫﺎ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺴﺨﻒ ﻭﺍﺠﻤﻟﻮﻥ‬ ‫ﺱ ﺃﻫﺎ ﹴ‬‫ﻭﻛﺎﻥ ﺑﲔ ﲪﺎ ٍﺩ ﻭﺑﺸﺎﺭ ﺑﻦ ﺑﺮ ٍﺩ ﻭﻣﻄﻴﻊ ﺑﻦ ﺇﻳﺎ ﹴ‬
‫ﻭﺗﻮﰲ ﲪﺎﺩ ﻋﺠﺮ ٍﺩ ﺑﺎﻟﺒﺼﺮﺓ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺘﲔ ﻭﻣﺎﺋ ٍﺔ ﰲ ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬

‫ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﺩﻳﻨﺎﺭ‬

‫ٍ‬
‫ﺐ ﺍﻟﻨﺤﻮﻱ‪،‬‬ ‫ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺳﻠﻤﺔ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺷﻴﺦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﻘﻪ‪ ،‬ﺃﺧﺬ ﻋﻨﻪ ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴ ﹴ‬
‫ﻭﺳﺌﻞ ﺃﳝﺎ ﺃﺳﻦ ﺃﻧﻨﺖ ﺃﻡ ﲪﺎﺩ؟ ﻓﻘﺎﻝ‪ :‬ﲪﺎﺩ ﺃﺳﻦ ﻣﲏ‪ ،‬ﻭﻣﻨﻪ ﺗﻌﻠﻤﺖ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻛﺎﻥ ﺳﻴﺒﻮﻳﻪ ﻳﺴﺘﻤﻠﻲ ﻋﻠﻰ ﲪﺎ ٍﺩ‬
‫ﻓﻘﺎﻝ ﲪﺎﺩ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻣﺎ ﻣﻦ ﺃﺣ ٍﺪ ﻣﻦ ﺃﺻﺤﺎﰊ ﺇﻻ ﻣﻦ ﻟﻮ ﺷﺌﺖ ﻷﺧﺬﺕ ﻋﻨﻪ‬
‫ﻋﻠﻤﹰﺎ ﻟﻴﺲ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ(‪ .‬ﻓﻘﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ :‬ﻟﻴﺲ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﲪﺎﺩ‪ :‬ﳊﻨﺖ ﻳﺎ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻟﻴﺲ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻻ ﺟﺮﻡ ﻷﻃﻠﱭ ﻋﻠﻤﹰﺎ ﻻ ﺗﻠﺤﻨﲏ ﻓﻴﻪ ﺃﺑﺪﺍﹰ‪ ،‬ﻓﻄﻠﺐ ﺍﻟﻨﺤﻮ ﻭﻟﺰﻡ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﳉﺮﻣﻲ‬
‫ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻓﻘﻴﻬﹰﺎ ﻗﻂ ﺃﻓﺼﺢ ﻣﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﺇﻻ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ .‬ﻭﻛﺎﻥ ﲪﺎﺩ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﳊﻦ ﰲ ﺣﺪﻳﺜﻲ‬
‫ﻓﻘﺪ ﻛﺬﺏ ﻋﻠﻲ‪ .‬ﻭﻛﺎﻥ ﳝﺮ ﺑﺎﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﰲ ﺍﳉﺎﻣﻊ ﻓﻴﺪﻋﻪ ﻭﻳﺬﻫﺐ ﺇﱃ ﺃﺻﺤﺎﺏ ﺍﻟﻌﺮﺑﻴﺔ ﻳﺘﻌﻠﻢ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﻛﺎﻥ ﻣﻊ ﺗﻘﺪﻣﻪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﳊﺪﻳﺚ ﺛﻘﺔﹰ‪ ،‬ﺛﺒﺘﹰﺎ ﺣﱴ ﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺮﺟﻞ ﻳﻘﻊ ﰲ ﲪﺎ ٍﺩ ﻓﺎﻬﺗﻤﻪ ﻋﻠﻰ‬
 ‫ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻚ ﻭﺧﻠ ﹴﻖ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﻣﺎﻟﻚ ﻭﺳﻔﻴﺎﻥ‬
‫ﺖ ﻭﺃﰊ ﻋﻤﺮﺍﻥ ﺍﳉﻮﱐ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻛﺜﲑ ﻭﺍﺑﻦ ﻣﻠﻴ ٍ‬
‫ﺭﻭﻯ ﲪﺎﺩ ﻋﻦ ﺛﺎﺑ ٍ‬
‫ﺚ‪.‬‬
‫ﻭﺷﻌﺒﺔ ﻭﺍﺑﻦ ﻣﻬﺪﻱ ﻭﻋﻔﺎﻥ ﻭﺃﻣﻢ‪ .‬ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﺳﻠﻤﺔ‪ :‬ﻛﺘﺒﺖ ﻋﻨﺪ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺑﻀﻌﺔ ﻋﺸﺮ ﺃﻟﻒ ﺣﺪﻳ ٍ‬
‫ﲔ‪ :‬ﻫﻮ ﺃﻋﻠﻢ‬
‫ﺚ‪ .‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌ ﹴ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺪﻳﲏ‪ :‬ﻛﺎﻥ ﻋﻨﺪ ﳛﲕ ﺑﻦ ﺍﻟﻀﺮﻳﺮ ﻋﻦ ﲪﺎﺩ ﻋﺸﺮﺓ ﺁﻻﻑ ﺣﺪﻳ ٍ‬
‫ﺖ‪ .‬ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﲪﺎﺩ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﲝﺪﻳﺚ ﺧﺎﻟﻪ ﲪﻴ ٍﺪ ﺍﻟﻄﻮﻳﻞ ﻭﺃﺛﺒﺘﻬﻢ ﻓﻴﻪ‪ .‬ﻭﻗﺎﻝ ﺃﲪﺪ‬‫ﺍﻟﻨﺎﺱ ﺑﺜﺎﺑ ٍ‬
‫ﻭﳛﲕ‪ :‬ﻫﻮ ﺛﻘﺔ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻗﺎﻝ ﺭﺟﻞ ﻟﻌﻔﺎﻥ‪ :‬ﺃﺣﺪﺛﻚ ﻋﻦ ﲪﺎﺩٍ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﲪﺎﺩ ﻭﻳﻠﻚ؟ ﻗﺎﻝ‪ :‬ﺍﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﻼ‬
‫ﻱ‪ :‬ﲪﺎﺩ ﺇﻣﺎﻡ ﺟﻠﻴﻞ‪ ،‬ﻭﻫﻮ ﻣﻔﱵ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻣﻊ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻋﺮﻭﺑﺔ‪.‬‬ ‫ﻫﻼ ﻗﻠﺖ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪ ﹴ‬
‫ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻟﻄﺒﺎﻉ‪ :‬ﻗﺎﻝ ﱄ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‪ :‬ﺍﻟﻌﻠﻤﺎﺀ ﺛﻼﺛﺔ‪ :‬ﻋﺎﱂ ﺑﺎﷲ ﻭﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﻋﺎﱂ ﺑﺎﷲ ﻟﻴﺲ ﺑﻌﺎ ﹴﱂ‬
‫ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﻋﺎﱂ ﺑﺎﻟﻌﻠﻢ ﻟﻴﺲ ﺑﻌﺎ ﹴﱂ ﺑﺎﷲ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻄﺒﺎﻉ‪ :‬ﺍﻷﻭﻝ ﻛﺤﻤﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻣﺜﻞ ﺃﰊ ﺍﳊﺠﺎﺝ‬
‫ﻭﺍﻟﺜﻠﺚ ﻛﺄﰊ ﻳﻮﺳﻒ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺪﻳﲏ‪ :‬ﻣﻦ ﲰﻌﺘﻤﻮﻩ ﻳﺘﻜﻠﻢ ﰲ ﲪﺎ ٍﺩ ﻓﺎﻬﺗﻤﻮﻩ‪ .‬ﻭﺍﺣﺘﺞ ﻣﺴﻠﻢ ﲝﻤﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﰲ ﺃﺣﺎﺩﻳﺚ ﻋﺪ ٍﺓ ﰲ‬
‫ﺍﻷﺻﻮﻝ ﻣﻦ ﺣﺪﻳﺜﻪ ﻋﻦ ﺛﺎﺑﺖٍ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻷﺭﺑﻌﺔ ﺇﻻ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻨﻜﺖ ﺍﺑﻦ ﺣﻴﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﱂ ﻳﺴﻤﻪ‪،‬‬
‫ﺵ ﻭﺍﺑﻦ ﺃﺧﻲ ﺍﻟﺰﻫﺮﻱ ﻭﺗﺮﻙ ﲪﺎﺩﹰﺍ ﻓﻘﺎﻝ‪ :‬ﱂ ﻳﻨﺼﻒ ﻣﻦ ﺟﺎﻧﺐ ﺣﺪﻳﺚ ﲪﺎﺩٍ‪،‬‬ ‫ﺣﻴﺚ ﺍﺣﺘﺞ ﺑﺎﺑﻦ ﺩﻳﻨﺎ ﹴﺭ ﻭﺍﺑﻦ ﻋﻴﺎ ﹴ‬
‫ﻭﺍﺣﺘﺞ ﺑﺄﰊ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺩﻳﻨﺎ ﹴﺭ ﻭﺍﺑﻦ ﺃﺧﻲ ﺍﻟﺰﻫﺮﻱ‪ .‬ﻭﻗﺎﳊﻤﺎﺩ ﺑﻦ ﺯﻳ ٍﺪ‪ :‬ﻣﺎ ﻛﻨﺎ ﻧﺮﻯ ﺃﺣﺪﹰﺍ‬
‫ﻳﺘﻌﻠﻢ ﺑﻨﻴٍﺔ ﻏﲑ ﲪﺎﺩٍ‪ ،‬ﻭﻣﺎ ﻧﺮﻯ ﺍﻟﻴﻮﻡ ﻣﻦ ﻳﻌﻠﻢ ﺑﻨﻴ ٍﺔ ﻏﲑﻩ‪ .‬ﻭﻗﺎﻝ ﻭﻫﻴﺐ‪ :‬ﻛﺎﻥ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺳﻴﺪﻧﺎ ﻭﺃﻋﻠﻤﻨﺎ‪،‬‬
‫ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻓﺼﻴﺤﹰﺎ ﻣﻔﻮﻫﺎﹰ‪ ،‬ﻣﻘﺮﺋﹰﺎ ﻓﻘﻴﻬﺎﹰ‪ ،‬ﺷﺪﻳﺪﹰﺍ ﻋﻠﻰ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻭﻟﻪ ﺗﺂﻟﻴﻒ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﺘﺎﺏ ﻏﲑ‬
‫ﻛﺘﺎﺏ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪٍ‪ ،‬ﻳﻌﲏ ﻛﺎﻥ ﳛﻔﻆ ﻋﻠﻤﻪ‪ .‬ﻣﺎﺕ ﲪﺎﺩ ﰲ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ‬
‫ﺕ ﺃﻭﳍﺎ‪:‬‬
‫ﺗﺴﻊ ﻭﺳﺘﲔ ﰲ ﺧﻼﻓﺔ ﺍﳌﻬﺪﻱ‪ ،‬ﻭﺭﺛﺎﻩ ﺍﻟﻴﺰﻳﺪﻱ ﺑﺄﺑﻴﺎ ٍ‬
‫ﻳﺎ ﻃﺎﻟﺐ ﺍﻟﻨﺤﻮ ﺃﻻ ﻓﺎﺑﻜﻪ ‪ ...‬ﺑﻌﺪ ﺃﰊ ﻋﻤﺮﻭ ﻭﲪﺎﺩ‬
‫ﻳﻌﲏ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻭﺃﺑﺎ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‪.‬‬

‫ﲪﺎﺩ ﺑﻦ ﻣﻴﺴﺮﺓ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‬

‫ﺍﺑﻦ ﻋﺒﻴ ٍﺪ ﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﻣﻮﱃ ﺑﲏ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞﹴ‪ ،‬ﻭﻗﻴﻞ ﻣﻮﱃ ﻣﻜﻨﻒ ﺑﻦ ﺯﻳﺪ ﺍﳋﻴﻞ‪ ،‬ﺍﻟﻜﻮﰲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺮﻭﺍﻳﺔ‪ .‬ﻗﺎﻝ‬
‫ﺍﳌﺪﺍﺋﲏ‪ :‬ﻛﺎﻥ ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺄﻳﺎﻡ ﺍﻟﻌﺮﺏ ﻭﺃﺧﺒﺎﺭﻫﺎ ﻭﺃﺷﻌﺎﺭﻫﺎ ﻭﺃﻧﺴﺎﻬﺑﺎ ﻭﻟﻐﺎﻬﺗﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻠﻮﻙ ﺑﲏ ﺃﻣﻴﺔ ﺗﻘﺪﻣﻪ‬
‫ﻱ‬
‫ﻭﺗﺆﺛﺮﻩ ﻭﺗﺴﺘﺰﻳﺮﻩ‪ ،‬ﻓﻴﻔﺪ ﻋﻠﻴﻬﻢ ﻭﻳﺴﺄﻟﻮﻧﻪ ﻋﻦ ﺃﻳﺎﻡ ﺍﻟﻌﺮﺏ ﻭﻋﻠﻮﻣﻬﺎ‪ ،‬ﻭﳚﺰﻟﻮﻥ ﺻﻠﺘﻪ ﻭﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪ ﹴ‬
‫ﺻﺎﺣﺒﻪ ﻭﺭﻭﺍﻳﺘﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻳﺰﻳﺪ ﳊﻤﺎ ٍﺩ ﺍﻟﺮﺍﻭﻳﺔ‪ :‬ﰈ ﺍﺳﺘﺤﻘﻘﺖ ﻫﺬﺍ ﺍﻟﻠﻘﺐ ﻓﻘﻴﻞ ﻟﻚ ﺍﻟﺮﺍﻭﻳﺔ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﺑﺄﱐ ﺃﺭﻭﻱ ﻟﻜﻞ ﺷﺎﻋ ﹴﺮ ﺗﻌﺮﻓﻪ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻭ ﲰﻌﺖ ﺑﻪ‪ ،‬ﰒ ﺃﺭﻭﻱ ﻷﻛﺜﺮ ﻣﻨﻬﻢ ﳑﻦ ﺃﻋﺮﻑ ﺃﻧﻚ ﱂ ﺗﻌﺮﻓﻪ ﻭﱂ‬
‫ﺗﺴﻤﻊ ﺑﻪ‪ ،‬ﰒ ﻻ ﺃﻧﺸﺪ ﺷﻌﺮﹰﺍ ﻟﻘﺪ ﹴﱘ ﻭﻻ ﳏﺪﺙ ﺇﻻ ﻣﻴﺰﺕ ﺍﻟﻘﺪﱘ ﻣﻨﻪ ﻣﻦ ﺍﶈﺪﺙ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻟﻌﻠﻢ ﻭﺃﺑﻴﻚ‬
‫ﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ ﻣﺎﺋﺔ‬ ‫ﻛﺒﲑ‪ ،‬ﻓﻜﻢ ﻣﻘﺪﺍﺭ ﻣﺎ ﲢﻔﻆ ﻣﻦ ﺍﻟﺸﻌﺮ؟ ﻗﺎﻝ‪ :‬ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻟﻜﲏ ﺃﻧﺸﺪﻙ ﻋﻠﻰ ﻛﻞ ﺣﺮ ٍ‬
‫ﻗﺼﻴﺪ ٍﺓ ﻛﺒﲑﺓٍ‪ ،‬ﺳﻮﻯ ﺍﳌﻘﻄﻌﺎﺕ ﻣﻦ ﺷﻌﺮ ﺍﳉﺎﻫﻠﻴﺔ ﺩﻭﻥ ﺷﻌﺮ ﺍﻹﺳﻼﻡ‪ .‬ﻗﺎﻝ‪ :‬ﺳﺄﻣﺘﺤﻨﻚ ﰲ ﻫﺬﺍ ﻭﺃﻣﺮﻩ‬
‫ﻳﺎﻹﻧﺸﺎﺩ‪ ،‬ﻓﺄﻧﺸﺪ ﺣﱴ ﺿﺠﺮ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﰒ ﻭﻛﻞ ﺑﻪ ﻣﻦ ﺍﺳﺘﺤﻠﻔﻪ ﺃﻥ ﻳﺼﺪﻗﻪ ﻋﻨﻪ ﻭﻳﺴﺘﻮﰲ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﻧﺸﺪﻩ ﺃﻟﻔﲔ‬
 ‫ﻭﺗﺴﻌﻤﺎﺋﺔ ﻗﺼﻴﺪﺓ ﻟﻠﺠﺎﻫﻠﲔ ﻭﺃﺧﱪ ﺍﻟﻮﻟﻴﺪ ﺑﺬﻟﻚ‪ ،‬ﻓﺄﻣﺮ ﻟﻪ ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫ ﹴﻢ‪.‬‬
‫ﻭﺭﻭﻯ ﻋﻦ ﲪﺎ ٍﺩ ﺍﻟﺮﺍﻭﻳﺔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﻭﻛﺎﻥ ﺃﺧﻮﻩ ﻫﺸﺎﻡ ﳚﻔﻮﱐ ﻟﺬﻟﻚ ﺩﻭﻥ‬
‫ﺳﺎﺋﺮ ﺃﻫﻠﻪ ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﻳﺰﻳﺪ ﻭﺃﻓﻀﺖ ﺍﳋﻼﻓﺔ ﺇﻟﻴﻪ ﺇﱃ ﻫﺸﺎ ﹴﻡ ﺧﻔﺘﻪ‪ ،‬ﻓﻤﻜﺜﺖ ﰲ ﺑﻴﱵ ﺳﻨﺔ ﻻ ﺃﺧﺮﺝ‬
‫ﺇﻻ ﳌﻦ ﺃﺛﻖ ﺑﻪ ﻣﻦ ﺇﺧﻮﺍﱐ ﺳﺮﺍﹰ‪ ،‬ﻓﻠﻤﺎ ﱂ ﺃﲰﻊ ﺃﺣﺪ ﻳﺬﻛﺮﱐ ﺃﻣﻨﺖ ﻓﺨﺮﺟﺖ ﻭﺻﻠﻴﺖ ﺍﳉﻤﻌﺔ ﰲ ﺍﻟﺮﺻﺎﻓﺔ‪ ،‬ﰒ‬
‫ﺟﻠﺴﺖ ﻋﻨﺪ ﺑﺎﺏ ﺍﻟﻔﻴﻞ‪ ،‬ﻓﺈﺫﺍ ﺷﺮﻃﻴﺎﻥ ﻗﺪ ﻭﻗﻔﺎ ﻋﻠﻲ ﻓﻘﺎﻻ‪ :‬ﻳﺎ ﲪﺎﺩ ﺃﺟﺐ ﺍﻷﻣﲑ ﻳﻮﺳﻒ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻓﻘﻠﺖ ﰲ‬
‫ﻧﻔﺴﻲ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﻨﺖ ﺃﺣﺬﺭﻩ‪ ،‬ﰒ ﻗﻠﺖ ﳍﻤﺎ‪ :‬ﻫﻞ ﻟﻜﻤﺎ ﺃﻥ ﺗﺪﻋﺎﱐ ﺣﱴ ﺁﰐ ﺃﻫﻠﻲ ﻓﺄﻭﺩﻋﻬﻢ ﻭﺩﺍﻉ ﻣﻦ ﻻ‬
‫ﻳﻨﺼﺮﻑ ﺇﻟﻴﻬﻢ ﺃﺑﺪﹰﺍ ﰒ ﺃﺻﲑ ﻣﻌﻜﻤﺎ ﺇﱃ ﺍﻷﻣﲑ؟ ﻓﻘﺎﻻ‪ :‬ﻣﺎ ﺇﱃ ﺫﻟﻚ ﺳﺒﻴﻞ‪ ،‬ﻓﺎﺳﺘﺴﻠﻤﺖ ﺇﻟﻴﻬﻤﺎ ﻭﺻﺮﺕ ﺇﱃ‬
‫ﻳﻮﺳﻒ ﺑﻦ ﻋﻤﺮ ﻭﻫﻮ ﰲ ﺍﻹﻳﻮﺍﻥ ﺍﻷﲪﺮ ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﺮﻣﻰ ﺇﱄ ﻛﺘﺎﺑﹰﺎ ﻓﻴﻪ‪ " :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﻣﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﻫﺸﺎ ﹴﻡ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﱃ ﻳﻮﺳﻒ ﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﺈﺫﺍ ﻗﺮﺃﺕ ﻛﺘﺎﰊ ﻫﺬﺍ ﻓﺎﺑﻌﺚ ﺇﱃ ﲪﺎ ٍﺩ ﺍﻟﺮﺍﻭﻳﺔ ﻣﻦ‬
‫ﻼ ﻣﻬﺮﻳﹰﺎ ﻳﺴﲑ ﻋﻠﻴﻪ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻟﻴﻠ ﹰﺔ ﺇﱃ ﺩﻣﺸﻖ‪،‬‬
‫ﻉ ﻭﻻ ﻣﺘﻌﺘ ﹴﻊ ﻭﺍﺩﻓﻊ ﺇﻟﻴﻪ ﲬﺴﻤﺎﺋﺔ ﺩﻳﻨﺎ ﹴﺭ ﻭﲨ ﹰ‬
‫ﻳﺄﺗﻴﻚ ﺑﻪ ﻏﲑ ﻣﺮﻭ ﹴ‬
‫ﻓﺄﺧﺬﺕ ﺍﻟﺪﻧﺎﻧﲑ ﻭﻧﻈﺮﺕ ﻓﺈﺫﺍ ﲨﻞ ﻣﺮﺣﻮﻝ‪ ،‬ﻓﺮﻛﺒﺘﻪ ﻭﺳﺮﺕ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻟﻴﻠ ﹰﺔ ﺣﱴ ﻭﺍﻓﻴﺖ ﺑﺎﺏ ﻫﺸﺎﻡﹴ‪،‬‬
‫ﺵ ﺑﺎﻟﺮﺧﺎﻡ ﺑﲔ ﻛﻞ‬ ‫ﺲ ﻣﻔﺮﻭ ﹴ‬
‫ﻓﺎﺳﺘﺄﺫﻧﺖ ﻓﺄﺫﻥ ﱄ ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ ﰲ ﺩﺍ ﹴﺭ ﻗﻮﺭﺍﺀ ﻣﻔﺮﻭﺷٍﺔ ﺑﺎﻟﺮﺧﺎﻡ‪ .‬ﻭﻫﻮ ﰲ ﳎﻠ ﹴ‬
‫ﺭﺧﺎﻣﺘﲔ ﻗﻀﻴﺐ ﺫﻫﺐﹴ‪ ،‬ﻭﻫﺸﺎﻡ ﺟﺎﻟﺲ ﻋﻠﻰ ﻃﻨﻔﺴ ٍﺔ ﲪﺮﺍﺀ‪ ،‬ﻭﻋﻠﻴﻪ ﺛﻴﺎﺏ ﺧ ﹴﺰ ﲪﺮ ﻭﻗﺪ ﺗﻀﻤﺦ ﺑﺎﳌﺴﻚ ﻭﺍﻟﻌﻨﱪ‪،‬‬
‫ﺐ ﻳﻘﻠﺒﻪ ﺑﻴﺪﻩ ﻓﻴﻔﻮﺡ‪ ،‬ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ ﺑﺎﳋﻼﻓﺔ ﻓﺮﺩ ﻋﻠﻲ ﺍﻟﺴﻼﻡ‬ ‫ﻭﺑﲔ ﻳﺪﻳﻪ ﻣﺴﻚ ﻣﻔﺘﻮﺕ ﰲ ﺃﻭﺍﱐ ﺫﻫ ﹴ‬
‫ﻭﺍﺳﺘﺪﻧﺎﱐ ﻓﺪﻧﻮﺕ ﻣﻨﻪ ﺣﱴ ﻗﺒﻠﺖ ﺭﺟﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺭﻳﺘﺎﻥ ﱂ ﺃﺭ ﻣﺜﻠﻬﻤﺎ ﻗﻂ ﻭﰲ ﺃﺫﱐ ﻛﻞ ﻭﺍﺣﺪ ٍﺓ ﻣﻨﻬﻤﺎ ﺣﻠﻘﺘﺎﻥ‬
‫ﲑ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻗﺎﻝ‪ :‬ﺃﺗﺪﺭﻱ‬
‫ﻓﻴﻬﻤﺎ ﻟﺆﻟﺆﺗﺎﻥ ﺗﺘﻘﺪﺍﻥ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻛﻴﻒ ﺃﻧﺖ ﻳﺎ ﲪﺎﺩ ﻭﻛﻴﻒ ﺣﺎﻟﻚ؟ ﻓﻘﻠﺖ‪ :‬ﲞ ﹴ‬
‫ﺖ ﺧﻄﺮ ﺑﺒﺎﱄ ﻻ ﺃﻋﺮﻑ ﻗﺎﺋﻠﻪ‪ .‬ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﻫﻮ؟ ﻗﺎﻝ‪:‬‬ ‫ﻓﻴﻢ ﺑﻌﺜﺖ ﺇﻟﻴﻚ؟ ﻗﻠﺖ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﺑﻌﺜﺖ ﺇﻟﻴﻚ ﺑﺴﺒﺐ ﺑﻴ ٍ‬
‫ﻭﺩﻋﻮﺍ ﺑﺎﻟﺼﺒﻮﺡ ﻳﻮﻣﹰﺎ ‪ ...‬ﻗﻴﻨﺔ ﰲ ﳝﻴﻨﻬﺎ ﺇﺑﺮﻳﻖ‬
‫ﻓﻘﻠﺖ‪ :‬ﻫﺬﺍ ﻳﻘﻮﻟﻪ ﻋﺪﻱ ﺑﻦ ﺯﻳ ٍﺪ ﺍﳌﺒﺎﺩﻱ ﰲ ﻗﺼﻴﺪٍﺓ ﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻧﺸﺪﻧﻴﻬﺎ ﻓﺄﻧﺸﺪﺗﻪ‪:‬‬
‫ﺑﻜﺮ ﺍﻟﻌﺎﺫﻟﻮﻥ ﰲ ﻭﺿﺢ ﺍﻟﺐ ‪ ...‬ﺡ ﻳﻘﻮﻟﻮﻥ ﱄ ﺃﻻ ﺗﺴﺘﻔﻴﻖ؟‬
‫ﻭﻳﻠﻮﻣﻮﻥ ﻓﻴﻚ ﻳﺎ ﺍﺑﻨﺔ ﻋﺒﺪ ﺍﻟﻞ ‪ ...‬ﻩ ﻭ ﺍﻟﻘﻠﺐ ﻋﻨﺪﻛﻢ ﻣﻮﻫﻮﻕ‬
‫ﻟﺴﺖ ﺃﺩﺭﻱ ﺇﺫ ﺃﻛﺜﺮﻭﺍ ﺍﻟﻌﺬﻝ ﻓﻴﻬﺎ ‪ ...‬ﺃﻋﺪﻭ ﻳﻠﻮﻣﲏ ﺃﻡ ﺻﺪﻳﻖ؟‬
‫ﺯﺍﻬﻧﺎ ﺣﺴﻨﻬﺎ ﻭﻓﺮﻉ ﻋﻤﻴﻢ ‪ ...‬ﻭﺃﺛﻴﺚ ﺻﻠﺖ ﺍﳉﺒﲔ ﺃﻧﻴﻖ‬
‫ﻭﺛﻨﺎﻳﺎ ﻣﻔﻠﺠﺎﺕ ﻋﺬﺍﺏ ‪ ...‬ﻻ ﻗﺼﺎﺭ ﺗﺮﻯ ﻭﻻ ﻫﻦ ﺭﻭﻕ‬
‫ﻭﺩﻋﻮﺍ ﺑﺎﻟﺼﺒﻮﺡ ﻳﻮﻣﹰﺎ ﻓﺠﺎﺀﺕ ‪ ...‬ﻗﻴﻨﺔ ﰲ ﳝﻴﻨﻬﺎ ﺇﺑﺮﻳﻖ‬
‫ﻗﺪﻣﺘﻪ ﻋﻠﻰ ﻋﻘﺎ ﹴﺭ ﻛﻌﲔ ﺍﻟﺪ ‪ ...‬ﺩﻳﻚ ﺻﻔﻰ ﺳﻼﻓﻬﺎ ﺍﻟﺮﺍﻭﻭﻕ‬
‫ﻣﺮﺓ ﻗﺒﻞ ﻣﺰﺟﻬﺎ ﻓﺈﺫﺍ ﻣﺎ ‪ ...‬ﻣﺰﺟﺖ ﻟﺬ ﻃﻌﻤﻬﺎ ﻣﻦ ﻳﺬﻭﻕ‬
‫ﻭﻃﻔﺎ ﻓﻮﻗﻬﺎ ﻓﻘﺎﻗﻴﻊ ﻛﺎﻟﺪ ‪ ...‬ﺩﺭ ﺻﻐﺎﺭ ﻳﺜﲑﻫﺎ ﺍﻟﺘﺼﻔﻴﻖ‬
‫ﻯ ﺁﺟﻦ ﻭ ﻻ ﻣﻄﺮﻭﻕ‬ ‫ﺏ ‪ ...‬ﻻ ﺻﺮ ً‬‫ﰒ ﻛﺎﻥ ﺍﳌﺰﺍﺝ ﻣﺎﺀ ﺳﺤﺎ ﹴ‬
 ‫ﻗﺎﻝ‪ :‬ﻓﻄﺮﺏ ﻫﺸﺎﻡ ﰒ ﻗﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ ﻳﺎ ﲪﺎﺩ‪ .‬ﻳﺎ ﺟﺎﺭﻳﺔ ﺍﺳﻘﻴﻪ‪ ،‬ﻓﺴﻘﺘﲏ ﺷﺮﺑ ﹰﺔ ﺫﻫﺒﺖ ﺑﺜﻠﺚ ﻋﻘﻠﻲ ﻭﻗﺎﻝ‪ :‬ﺃﻋﺪ‬
‫ﻓﺄﻋﺪﺕ ﻓﺎﺳﺘﺨﻔﻪ ﺍﻟﻄﺮﺏ ﺣﱴ ﻧﺰﻝ ﻋﻦ ﻓﺮﺷﻪ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻠﺠﺎﺭﻳﺔ ﺍﻷﺧﺮﻯ‪ :‬ﺍﺳﻘﻴﻪ‪ ،‬ﻓﺴﻘﺘﲏ ﺷﺮﺑ ﹰﺔ ﺫﻫﺒﺖ ﺑﺜﻠﺚ‬
‫ﻋﻘﻠﻲ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﺳﻘﺘﲏ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻓﺘﻀﺤﺖ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻫﺸﺎﻡ‪ :‬ﺳﻞ ﺣﺎﺟﺘﻚ‪ ،‬ﻗﻠﺖ‪ :‬ﻛﺎﺋﻨ ﹰﺔ ﻣﺎ ﻛﺎﻧﺖ؟ ﻗﺎﻝ‪:‬‬
‫ﻧﻌﻢ‪ ،‬ﻗﻠﺖ‪ :‬ﺇﺣﺪﻯ ﺍﳉﺎﺭﻳﺘﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﳘﺎ ﲨﻴﻌﹰﺎ ﻟﻚ ﲟﺎ ﻋﻠﻴﻬﻤﺎ ﻭﻣﺎ ﳍﻤﺎ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻸﻭﱃ‪ :‬ﺍﺳﻘﻴﻪ‪ ،‬ﻓﺴﻘﺘﲏ ﺷﺮﺑ ﹰﺔ ﱂ‬
‫ﺃﻋﻘﻞ ﺑﻌﺪﻫﺎ ﺣﱴ ﺃﺻﺒﺤﺖ‪ ،‬ﻓﺈﺫﺍ ﺑﺎﳉﺎﺭﻳﺘﲔ ﻋﻨﺪ ﺭﺃﺳﻲ ﻭﻋﺪٍﺓ ﻣﻦ ﺍﳋﺪﻡ ﻣﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺑﺪﺭﺓ‪ ،‬ﻓﻘﺎﻝ ﱄ‬
‫ﺃﺣﺪﻫﻢ‪ :‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻳﻘﺮﺃ ﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ ﻭﻳﻘﻮﻝ ﻟﻚ‪ :‬ﺧﺬ ﻫﺬﻩ ﻓﺄﺻﻠﺢ ﻬﺑﺎ ﺷﺄﻧﻚ‪ ،‬ﻓﺄﺧﺬﻬﺗﺎ ﻭﺍﳉﺎﺭﻳﺘﲔ‬
‫ﻼ ﺃﻋﻠﻢ ﺑﻜﻼﻡ ﺍﻟﻌﺮﺏ ﻣﻦ ﲪﺎﺩٍ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ‪ :‬ﻛﺎﻥ‬ ‫ﻱ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺭﺟ ﹰ‬‫ﻭﺍﻧﺼﺮﻓﺖ ﺇﱃ ﺃﻫﻠﻲ‪ .‬ﻗﺎﻝ ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪ ﹴ‬
‫ﲪﺎﺩ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻧﺼﺢ ﻳﻌﲏ ﺇﺫﺍ ﱂ ﻳﺰﺩ ﻭﻳﻨﻘﺺ ﰲ ﺍﻷﺷﻌﺎﺭ ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻣﺘﻬﻤﹰﺎ ﺑﺄﻧﻪ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ‬
‫ﻭﻳﻨﺤﻠﻪ ﺷﻌﺮﺍﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﻔﻀﻞ ﺍﻟﻀﱯ‪ :‬ﻗﺪ ﺳﻠﻂ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﻣﻦ ﲪﺎ ٍﺩ ﺍﻟﺮﺍﻭﻳﺔ ﻣﺎ ﺃﻓﺴﺪﻩ ﻓﻼ ﻳﺼﻠﺢ ﺃﺑﺪﺍﹰ‪،‬‬
‫ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻭﻛﻴﻒ ﺫﻟﻚ؟ ﺃﳜﻄﺊ ﰲ ﺭﻭﺍﻳ ٍﺔ ﺃﻡ ﻳﻠﺤﻦ؟ ﻗﺎﻝ‪ :‬ﻟﻴﺘﻪ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﺮﺩﻭﻥ ﻣﻦ ﺃﺧﻄﺄ ﺇﱃ‬
‫ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻟﻜﻨﻪ ﺭﺟﻞ ﻋﺎﱂ ﺑﻠﻐﺎﺕ ﺍﻟﻌﺮﺏ ﻭﺃﺷﻌﺎﺭﻫﺎ ﻭﻣﺬﺍﻫﺐ ﺍﻟﺸﻌﺮﺍﺀ ﻭﻣﻌﺎﻧﻴﻬﻢ‪ ،‬ﻓﻼ ﻳﺰﺍﻝ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ‬
‫ﻳﺸﺒﻪ ﺑﻪ ﻣﺬﻫﺐ ﺭﺟﻞﹴ‪ ،‬ﻭﻳﺪﺧﻠﻪ ﰲ ﺷﻌﺮﻩ ﻭﳛﻤﻞ ﺫﻟﻚ ﻋﻨﻪ ﰲ ﺍﻵﻓﺎﻕ ﻓﺘﺨﺘﻠﻂ ﺃﺷﻌﺎﺭ ﺍﻟﻘﺪﻣﺎﺀ ﻭﻻ ﻳﺘﻤﻴﺰ‬
‫ﺍﻟﺼﺤﻴﺢ ﻣﻨﻬﺎ ﺇﻻ ﻋﻨﺪ ﻋﺎ ﹴﱂ ﻧﺎﻗ ٍﺪ ﻭﺃﻳﻦ ﺫﻟﻚ؟‪ .‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﺃﲪﺪ ﰈ ﳏﻤ ٍﺪ ﺍﻟﻨﺤﺎﺱ ﺃﻥ ﲪﺎﺩﹰﺍ ﻫﻮ ﺍﻟﺬﻱ ﲨﻊ‬
‫ﺍﻟﺴﺒﻊ ﺍﻟﻄﻮﺍﻝ ﻭﱂ ﻳﺜﺒﺖ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻬﻧﺎ ﻛﺎﻧﺖ ﻣﻌﻠﻘ ﹰﺔ ﻋﻠﻰ ﺍﻟﻜﻌﺒﺔ‪.‬‬
‫ﺲ‬
‫ﺲ ﻭﺗﺴﻌﲔ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ﲬ ﹴ‬‫ﻭﳊﻤﺎ ٍﺩ ﺃﺧﺒﺎﺭ ﻃﻮﺍﻝ ﺍﻗﺘﺼﺮﻧﺎ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﰲ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻭﲬﺴﲔ ﻭﻣﺎﺋ ٍﺔ‪ .‬ﺭﺛﺎﻩ ﺍﺑﻦ ﻛﻨﺎﺳﺔ ﺍﻟﺸﺎﻋﺮ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻟﻮ ﻛﺎﻥ ﻳﻨﺠﻲ ﻣﻦ ﺍﻟﺮﺩﻯ ﺣﺬﺭ ‪ ...‬ﳒﺎﻙ ﳑﺎ ﺃﺻﺎﺑﻚ ﺍﳊﺬﺭ‬
‫ﻳﺮﲪﻚ ﺍﷲ ﻣﻦ ﺃﺧﻲ ﺛﻘ ٍﺔ ‪ ...‬ﱂ ﻳﻚ ﻓﺲ ﺻﻔﻮ ﻭﺩﻩ ﻛﺪﺭ‬
‫ﻓﻬﻜﺬﺍ ﻳﻔﺴﺪ ﺍﻻﻟﺰﻣﺎﻥ ﻭﻳﻒ ‪ ...‬ﱏ ﻓﻴﻪ ﻭﻳﺪﺭﺱ ﺍﻷﺛﺮ‬
‫ﲪﺎﺱ ﺑﻦ ﺛﺎﻣ ﹴﻞ ﻣﻮﱃ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‬
‫ﺷﺎﻋﺮ ﺇﺳﻼﻣﻲ ﻣﻦ ﳐﻀﺮﻣﻲ ﺍﻟﺪﻭﻟﺘﲔ ﺃﺩﺭﻙ ﺃﻳﺎﻡ ﺍﻟﺴﻔﺎﺡ‪ ،‬ﻭﻛﺎﻥ ﻳﻮﻣﹰﺎ ﰲ ﳎﻠﺴﻪ ﻓﺬﻛﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻟﻘﺴﺮﻱ ﺑﲏ ﺃﻣﻴﺔ ﻓﺬﻣﻬﻢ ﻭﺳﺒﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﲪﺎﺱ ﻟﻠﺴﻔﺎﺡ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻳﺴﺐ ﻫﺬﺍ ﺑﲏ ﻋﻤﻚ ﻭﻋﻤﺎﳍﻢ ﻭﻫﻮ‬
‫ﺭﺟﻞ ﺍﺟﺘﻤﻊ ﻭﺍﳋﺮﻳﺖ ﰲ ﻧﺴﺐﹴ؟ ﺇﻥ ﺑﲏ ﺃﻣﻴﺔ ﳊﻤﻚ ﻭﺩﻣﻚ ﻓﻜﻠﻬﻢ ﻭﻻ ﺗﺄﻛﻠﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺻﺪﻗﺖ‪ ،‬ﻭﺃﻣﺴﻚ‬
‫ﺱ‪:‬‬
‫ﺇﲰﺎﻋﻴﻞ ﻓﻠﻢ ﳛﺮ ﺟﻮﺍﺑﹰﺎ‪ .‬ﻭﻣﻦ ﺷﻌﺮ ﲪﺎ ﹴ‬
‫ﺍﷲ ﳒﻰ ﻗﻠﻮﺻﻲ ﺑﻌﺪ ﻣﺎ ﻋﻠﻘﺖ ‪ ...‬ﻣﻦ ﺍﻷﻣﲑ ﻭﻣﻦ ﻋﻤﺮﻭ ﺑﻦ ﺳﻴﺎﺭ‬
‫ﲔ ﻏﲑ ﺻﺎﺩﻗٍﺔ ‪ ...‬ﺣﻠﻔﺘﻬﺎ ﰒ ﱂ ﺗﻠﺤﻘﻦ ﺑﺎﻟﻨﺎﺭ‬
‫ﲝﻠﻔ ٍﺔ ﻣﻦ ﳝ ﹴ‬
‫ﺇﺣﻠﻒ ﳝﻴﻨﹰﺎ ﻣﺎ ﺧﻔﺖ ﻣﻀﻠﻌﺔﹰ ‪ ...‬ﻭﺗﺐ ﺇﱃ ﻏﺎﻓ ﹴﺮ ﻟﻠﺬﻧﺐ ﻏﻔﺎﺭ‬

‫ﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳋﻄﺎﺏ‬

‫ﺍﳋﻄﺎﰊ‪ ،‬ﻣﻦ ﻭﻟﺪ ﺯﻳ ٍﺪ ﺑﻦ ﺍﳋﻄﺎﺏ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺒﺴﱵ‪ ،‬ﻧﺴﺒﺔ ﺇﱃ ﻣﺪﻳﻨﺔ ﺑﺴﺖ ﰲ ﺑﻼﺩ ﻛﺎﺑﻞ‪ ،‬ﻛﺎﻥ ﳏﺪﺛﹰﺎ ﻓﻘﻴﻬﹰﺎ‬
‫ﺃﺩﻳﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﻟﻐﻮﻳﺎﹰ‪ ،‬ﺃﺧﺬ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﻋﻦ ﺃﰊ ﻋﻤﺮ ﺍﻟﺮﺍﻫﺪ‪ ،‬ﻭﺃﰊ ﻋﻠ ﹴﻲ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﻭﺃﰊ ﺟﻌﻔ ﹴﺮ ﺍﻟﺰﺍﺯ‬
 ‫ﻭﻏﲑﻫﻢ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺗﻔﻘﻪ ﺑﺎﻟﻘﻔﺎﻝ ﺍﻟﺸﺎﺷﻲ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺒﻴﻊ ﺍﳌﻌﺮﻭﻑ‬
‫ﺑﺎﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﳌﺆﺭﺥ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻟﻔﺎﺭﺳﻲ ﺻﺎﺣﺐ ﺍﻟﺴﻴﺎﻕ ﻟﺘﺎﺭﻳﺦ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﳋﻄﺎﰊ ﻭﺧﻠﻖ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﳌﻈﻔﺮ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻛﺎﻥ ﺣﺠ ﹰﺔ ﺻﺪﻭﻗﹰﺎ ﺭﺣﻞ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﺟﺎﻝ ﰲ ﺧﺮﺍﺳﺎﻥ ﻭﺧﺮﺝ ﺇﱃ‬
‫ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ‪ :‬ﻛﺎﻥ ﻳﺸﺒﻪ ﰲ ﻋﺼﺮﻧﺎ ﺑﺄﰊ ﻋﺒﻴ ٍﺪ ﺍﻟﻘﺎﺳﻢ ﰲ ﻋﺼﺮﻩ ﻋﻠﻤﹰﺎ ﻭﺃﺩﺑﹰﺎ ﻭﺯﻫﺪﹰﺍ ﻭﻭﺭﻋﹰﺎ‬
‫ﻭﺗﺪﺭﻳﺴﹰﺎ ﻭﺗﺄﻟﻴﻔﺎﹰ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺷﻌﺮﹰﺍ ﺣﺴﻨﹰﺎ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﻴ ٍﺪ ﻣﻔﺤﻤﹰﺎ‪ .‬ﻭﻷﰊ ﺳﻠﻴﻤﺎﻥ ﻛﺘﺐ ﻣﻦ ﺗﺂﻟﻴﻔﻪ‬
‫ﺃﺷﻬﺮﻫﺎ ﻭﺃﺳﲑﻫﺎ‪ :‬ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭ ﻭﻫﻮ ﻏﺎﻳﺔ ﺍﳊﺴﻦ ﻭﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻟﻪ ﺃﻋﻼﻡ ﺍﻟﺴﻨﻦ ﰲ ﺷﺮﺡ ﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﰲ ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻭﻛﺘﺎﺏ ﺇﺻﻼﺡ ﻏﻠﻂ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﺰﻟﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺄﻥ‬
‫ﺐ ﺳﻨﺔ ﺗﺴﻊ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﺗﻮﰲ ﺑﺒﻠﺪﻩ ﺑﺴﺖ ﺳﻨﺔ ﲦﺎ ٍﻥ‬ ‫ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺸﺠﺎﺝ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﻟﺪ ﰲ ﺭﺟ ﹴ‬
‫ﺖ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺻﺢ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬ ‫ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ ﺳ ٍ‬
‫ﺇﺫﺍ ﺧﻠﻮﺕ ﺻﻔﺎ ﺫﻫﲏ ﻭﻋﺎﺭﺿﲏ ‪ ...‬ﺧﻮﺍﻃﺮ ﻛﻄﺮﺍﺯ ﺍﻟﱪﻕ ﰲ ﺍﻟﻈﻠﻢ‬
‫ﻭﺇﻥ ﺗﻮﺍﱃ ﺻﻴﺎﺡ ﺍﻟﻨﺎﻋﻘﲔ ﻋﻠﻰ ‪ ...‬ﺃﺫﱐ ﻋﺮﺗﲏ ﻣﻨﻪ ﻟﻜﻨﺔ ﺍﻟﻌﺠﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬

‫ﺢ ﻣﺴﺘﻌﺎﺭﻩ‬‫ﻟﻌﻤﺮﻙ ﻣﺎ ﺍﳊﻴﺎﺓ ﻭﺇﻥ ﺣﺮﺻﻨﺎ ‪ ...‬ﻋﻠﻴﻬﺎ ﻏﲑ ﺭﻳ ﹴ‬

‫ﻭﻣﺎ ﻟﻠﺮﻳﺢ ﺩﺍﺋﻤﹰﺔ ﻫﺒﻮﺏ ‪ ...‬ﻭﻟﻜﻦ ﺗﺎﺭ ﹰﺓ ﲡﺮﻱ ﻭﺗﺎﺭﻩ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻣﺎ ﻏﻤﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺷﻘﺔ ﺍﻟﻨﻮﻯ ‪ ...‬ﻭﻟﻜﻨﻬﺎ ﻭﺍﷲ ﻣﻦ ﻋﺪﻡ ﺍﻟﺸﻜﻞ‬
‫ﻭﺇﱐ ﻏﺮﻳﺐ ﺑﲔ ﺑﺴﺖ ﻭﺃﻫﻠﻬﺎ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﺳﺮﰐ ﻭﻬﺑﺎ ﺃﻫﻠﻲ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺗﺴﺎﻣﺢ ﻭﻻ ﺗﺴﺘﻮﻑ ﺣﻘﻚ ﻛﻠﻪ ‪ ...‬ﻭﺃﺑﻖ ﻓﻠﻢ ﻳﺴﺘﻘﺺ ﻗﻂ ﻛﺮﱘ‬
‫ﻭﻻ ﺗﻐﻞ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻷﻣﺮ ﻭﺍﻗﺘﺼﺪ ‪ ...‬ﻛﻼ ﻃﺮﰲ ﻗﺼﺪ ﺍﻷﻣﻮﺭ ﺫﻣﻴﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻗﺪ ﺃﻭﻟﻊ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﻼﻗﻲ ‪ ...‬ﻭﺍﳌﺮﺀ ﺻﺐ ﺇﱃ ﻫﻮﺍﻩ‬
‫ﻭﺇﳕﺎ ﻣﻨﻬﻢ ﺻﺪﻳﻘﻲ ‪ ...‬ﻣﻦ ﻻ ﻳﺮﺍﱐ ﻭﻻ ﺃﺭﺍﻩ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺷﺮ ﺍﻟﺴﺒﺎﻉ ﺍﻟﻀﻮﺍﺭﻱ ﺩﻭﻧﻪ ﻭﺯﺭ ‪ ...‬ﻭﺍﻟﻨﺎﺱ ﺷﺮﻫﻢ ﻣﺎ ﺩﻭﻧﻪ ﻭﺯﺭ‬
‫ﻛﻢ ﻣﻌﺸ ﹴﺮ ﺳﻠﻤﻮﺍ ﱂ ﻳﺆﺫﻫﻢ ﺳﺒﻊ ‪ ...‬ﻭﻣﺎ ﺗﺮﻯ ﺑﺸﺮﹰﺍ ﱂ ﻳﺆﺫﻩ ﺑﺸﺮ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻣﺎ ﺩﻣﺖ ﺣﻴﹰﺎ ﻓﺪﺍﺭ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ‪ ...‬ﻓﺈﳕﺎ ﺃﻧﺖ ﰲ ﺩﺍﺭ ﺍﳌﺪﺍﺭﺍﺓ‬
‫ﻣﻦ ﻳﺪﺭ ﺩﺍﺭﻱ ﻭﻣﻦ ﱂ ﻳﺪﺭ ﺳﻮﻑ ﻳﺮﻯ ‪ ...‬ﻋﻤﺎ ﻗﻠﻴ ﹴﻞ ﻧﺪﳝﹰﺎ ﻟﻠﻨﺪﺍﻣﺎﺕ‬
 ‫ﲪﺪﺍﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻷﺛﺎﺭﰊ‬

‫ﻛﺎﻥ ﻃﺒﻴﺒﹰﺎ ﺃﺩﻳﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﺩﺍﺋﺒﹰﺎ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﳛﻀﺮ ﳎﺎﻟﺲ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﻫﻞ ﺍﻷﺩﺏ ﻭﻳﺼﺤﺐ ﻣﻦ ﻟﻘﻴﻪ ﻣﻨﻬﻢ‬
‫ﻭﻳﻼﺯﻣﻪ‪ .‬ﻣﺎﺕ ﺑﻌﺪ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﲬﺴﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻻ ﺟﻠﻖ ﺭﻗﻦ ﱄ ﻣﻌﺎﳌﻬﺎ ‪ ...‬ﻭﻻ ﺃﻃﺒﺘﲏ ﺃﻬﻧﺎﺭ ﺑﻄﻨﺎﻥ‬
‫ﺞ ﻓﺮﺹ ‪ ...‬ﺭﺍﻗﺖ ﻟﻐﲑﻱ ﻣﻦ ﺁﻝ ﲪﺪﺍﻥ‬ ‫ﻭﻻ ﺍﺯﺩﻫﺘﲏ ﲟﻨﺒ ﹴ‬
‫ﻟﻜﻦ ﺯﻣﺎﱐ ﺑﺎﳉﺰﺭ ﺫﻛﺮﱐ ‪ ...‬ﻃﻴﺐ ﺯﻣﺎﱐ ﻭﻓﻴﻪ ﺃﺑﻜﺎﱐ‬
‫ﻳﺎ ﺣﺒﺬﺍ ﺍﳉﺰﺭ ﻛﻢ ﻧﻌﻤﺖ ﺑﻪ ‪ ...‬ﺑﲔ ﺟﻨﺎ ٍﻥ ﺫﻭﺍﺕ ﺃﻓﻨﺎﻥ‬
‫ﻭﺍﺟﺘﺎﺯ ﲝﻤﺪﺍﻥ ﰲ ﺑﻌﺾ ﺍﻟﺴﻨﲔ ﺍﻷﻣﲑ ﻣﻬﻨﺪ ﺍﻟﺪﻭﻟﺔ ﺍﺑﻦ ﺍﳋﺸﻴﲏ ﻓﺄﻧﺰﻟﻪ ﰲ ﺍﻷﺛﺎﺭﺏ ﻭﺃﻗﺎﻡ ﻋﻨﺪﻩ ﺃﺷﻬﺮﺍﹰ‪ ،‬ﻓﻠﻤﺎ‬
‫ﻭﺍﰱ ﻫﻼﻝ ﺭﻣﻀﺎﻥ ﻗﺎﻝ ﺍﻷﻣﲑ‪:‬‬
‫ﷲ ﻣﻦ ﻗﻤ ﹴﺮ ﺭﺁﱐ ﻣﻌﺮﺿﹰﺎ ‪ ...‬ﻋﻨﻪ ﻭﺇﻋﺮﺍﺿﻲ ﺣﺬﺍﺭ ﻭﺷﺎﺗﻪ‬
‫ﻃﻠﻊ ﺍﳍﻼﻝ ﻓﻘﻠﺖ ﺃﻋﻤﻞ ﺣﻴﻠﹰﺔ ‪ ...‬ﰲ ﻗﺒﻠ ٍﺔ ﺃﺟﲏ ﺟﲎ ﻭﺟﻨﺎﺗﻪ‬
‫ﻓﻤﻀﻰ ﻭﻗﺎﻝ ﺗﺼﺪﻳﻦ ﻗﻤﺮ ﺍﳍﻮﻯ ‪ ...‬ﻟﺘﺮﻯ ﺍﳍﻼﻝ ﺭﻗﻲ ﺇﱃ ﺩﺭﺟﺎﺗﻪ‬
‫ﻓﺄﻧﺎ ﻭﺣﻖ ﻫﻮﺍﻙ ﺃﺑﻌﺪ ﻣﺮﺗﻘ ًﻰ ‪ ...‬ﻣﻨﻪ ﻭﺗﺄﺛﲑﻱ ﻛﺘﺄﺛﲑﺍﺗﻪ‬
‫ﺃﻧﺎ ﻛﺎﻣﻞ ﺃﺑﺪﹰﺍ ﻭﺫﻟﻚ ﻧﺎﻗﺺ ‪ ...‬ﻓﺎﺟﻬﺪ ﺑﻮﺻﻔﻲ ﳑﻌﻨﹰﺎ ﻭﺻﻔﺎﺗﻪ‬

‫ﲪﺪﺓ ﻭﻳﻘﺎﻝ ﲪﺪﻭﻧﺔ‬

‫ﺑﻨﺖ ﺯﻳﺎﺩ ﺑﻦ ﺗﻘ ﹴﻲ ﻣﻦ ﻗﺮﻳﺔ ﺑﺎﺩﻱ ﻣﻦ ﺃﻋﻤﺎﻝ ﻭﺍﺩﻱ ﺁﺵﹺ‪ ،‬ﻛﺎﻥ ﺃﺑﻮﻫﺎ ﺯﻳﺎﺩ ﻣﺆﺩﺑﹰﺎ ﻭﻛﺎﻧﺖ ﺃﺩﻳﺒ ﹰﺔ ﻧﺒﻴﻠ ﹰﺔ ﺷﺎﻋﺮﹰﺓ‬
‫ﻕ‬
‫ﺫﺍﺕ ﲨﺎ ﹴﻝ ﻭﻣﺎ ﹴﻝ ﻣﻊ ﺍﻟﻌﻔﺎﻑ ﻭﺍﻟﺼﻮﻥ‪ ،‬ﺇﻻ ﺃﻥ ﺣﺐ ﺍﻷﺩﺏ ﻛﺎﻥ ﳛﻤﻠﻬﺎ ﻋﻠﻰ ﳐﺎﻟﻈﺔ ﺃﻫﻠﻪ ﻣﻊ ﻧﺰﺍﻫﺔ ﻣﻮﺛﻮ ﹴ‬
‫ﻬﺑﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻠﻘﺐ ﲞﻨﺴﺎﺀ ﺍﳌﻐﺮﺏ ﻭﺷﺎﻋﺮﺓ ﺍﻷﻧﺪﻟﺲ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻬﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﱪﺍﻕ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﺗﻨﺎ ﲪﺪﺓ‬
‫ﺍﻟﻌﻮﻓﻴﺔ ﻟﻨﻔﺴﻬﺎ ﻭﻗﺪ ﺧﺮﺟﺖ ﻣﺘﻨﺰﻫ ﹰﺔ ﺑﺎﻟﺮﻣﻠﺔ ﻣﻦ ﻧﻮﺍﺣﻲ ﻭﺍﺩﻱ ﺁﺵﹴ‪ ،‬ﻓﺮﺃﺕ ﺫﺍﺕ ﻭﺟ ٍﻪ ﻭﺳﻴ ﹴﻢ ﺃﻋﺠﺒﻬﺎ ﻓﻘﺎﻟﺖ‪:‬‬
‫ﺃﺑﺎﺡ ﺍﻟﺪﻣﻊ ﺃﺳﺮﺍﺭﻱ ﺑﻮﺍﺩﻱ ‪ ...‬ﻟﻪ ﰲ ﺍﳊﺴﻦ ﺁﺛﺎﺭ ﺑﻮﺍﺩﻱ‬
‫ﺽ ﻳﺮﻑ ﺑﻜﻞ ﻭﺍﺩﻱ‬ ‫ﺽ ‪ ...‬ﻭﻣﻦ ﺭﻭ ﹴ‬ ‫ﻓﻤﻦ ﻬﻧ ﹴﺮ ﻳﻄﻮﻑ ﺑﻜﻞ ﺭﻭ ﹴ‬
‫ﱮ ﻭﻗﺪ ﻣﻠﻜﺖ ﻓﺆﺍﺩﻱ‬ ‫ﺲ ‪ ...‬ﺳﺒﺖ ﻟ ً‬‫ﻭﻣﻦ ﺑﲔ ﺍﻟﻈﺒﺎﺀ ﻣﻬﺎﺓ ﺇﻧ ﹴ‬
‫ﳍﺎ ﳊﻆ ﺗﺮﻗﺪﻩ ﻷﻣﺮ ‪ ...‬ﻭﺫﺍﻙ ﺍﻷﻣﺮ ﳝﻨﻌﲏ ﺭﻗﺎﺩﻱ‬
‫ﺇﺫﺍ ﺳﺪﻟﺖ ﺫﻭﺍﺋﺒﻬﺎ ﻋﻠﻴﻬﺎ ‪ ...‬ﺭﺃﻳﺖ ﺍﻟﺒﺪﺭ ﰲ ﺃﻓﻖ ﺍﻟﺴﻮﺍﺩ‬
‫ﻛﺄﻥ ﺍﻟﺼﺒﺢ ﻣﺎﺕ ﻟﻪ ﺷﻘﻴﻖ ‪ ...‬ﻓﻤﻦ ﺣﺰﻥ ﺗﺴﺮﺑﻞ ﺑﺎﻟﺴﻮﺍﺩ‬
‫ﻭﻗﺪ ﻧﺴﺐ ﺇﻟﻴﻬﺎ ﺃﻫﻞ ﺍﳌﻐﺮﺏ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺸﻬﲑﺓ ﺍﳌﻨﺴﻮﺑﺔ ﻟﻠﻤﻨﺎﺯﻱ ﺍﻟﺸﺎﻋﺮ ﻭﻫﻲ‪:‬‬
‫ﻭﻗﺎﻧﺎ ﻟﻔﺤﺔ ﺍﻟﺮﻣﻀﺎﺀ ﻭﺍ ٍﺩ ‪ ...‬ﺳﻘﺎﻩ ﻣﻀﺎﻋﻒ ﺍﻟﻐﻴﺚ ﺍﻟﻌﻤﻴﻢ‬
‫ﺣﻠﻠﻨﺎ ﺩﻭﺣﻪ ﻓﺤﻨﺎ ﻋﻠﻴﻨﺎ ‪ ...‬ﺣﻨﻮ ﺍﳌﺮﺿﻌﺎﺕ ﻋﻠﻰ ﺍﻟﻔﻄﻴﻢ‬
‫ﻭﺃﺭﺷﻔﻨﺎ ﻋﻠﻰ ﻇﻤﹴﺈ ﺯﻻﻻﹰ ‪ ...‬ﺃﻟﺬ ﻣﻦ ﺍﳌﺪﺍﻣﺔ ﻟﻠﻨﺪﱘ‬
 ‫ﻳﺼﺪ ﺍﻟﺸﻤﺲ ﺃﱏ ﻭﺍﺟﻬﺘﻨﺎ ‪ ...‬ﻓﻴﺤﺠﺒﻬﺎ ﻭﻳﺄﺫﻥ ﻟﻠﻨﺴﻴﻢ‬
‫ﻳﺮﻭﻉ ﺣﺼﺎﻩ ﺣﺎﻟﻴ ﹰﺔ ﺍﻟﻌﺬﺍﺭﻯ ‪ ...‬ﻓﺘﻠﻤﺲ ﺟﺎﻧﺐ ﺍﻟﻌﻘﺪ ﺍﻟﻨﻈﻴﻢ‬

‫ﺃﲨﻊ ﺃﺩﺑﺎﺀ ﺍﳌﺸﺮﻕ ﻋﻠﻰ ﻧﺴﺒﺔ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻟﻠﻤﻨﺎﺯﻱ ﻭﻫﻮ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﳌﻨﺎﺯﻱ ﺍﳌﺘﻮﰲ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺛﻼﺛﲔ‬
‫ﺖ ﺳﺒﻘﻪ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﺃﻧﻪ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﻓﺠﻌﻞ ﺍﳌﻨﺎﺯﻱ ﻛﻠﻤﺎ ﺃﻧﺸﺪﻩ ﺍﳌﺼﺮﺍﻉ ﺍﻷﻭﻝ ﻣﻦ ﻛﻞ ﺑﻴ ٍ‬
‫ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺇﱃ ﺍﳌﺼﺮﺍﻉ ﺍﻟﺜﺎﱐ ﻛﻤﺎ ﻧﻈﻤﻪ ﺍﳌﻨﺎﺯﻱ‪ ،‬ﻭﻧﺴﺒﻬﺎ ﺃﺩﺑﺎﺀ ﺍﻷﻧﺪﻟﺲ ﻭﻣﺆﺭﺧﻮﻫﺎ ﺇﱃ ﲪﺪﺓ ﻭﺟﺰﻡ ﺑﺬﻟﻚ‬
‫ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ ﺭﻭﺍﻫﺎ ﳍﺎ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﳌﻨﺎﺯﻱ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪ .‬ﻭﻣﻦ ﺷﻌﺮ ﲪﺪﺓ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﳌﺎ ﺃﰉ ﺍﻟﻮﺍﺷﻮﻥ ﺇﻻ ﻓﺮﺍﻗﻨﺎ ‪ ...‬ﻭﻣﺎ ﳍﻢ ﻋﻨﺪﻱ ﻭﻋﻨﺪﻙ ﻣﻦ ﺛﺎﺭ‬
‫ﻭﺷﻨﻮﺍ ﻋﻠﻰ ﺃﲰﺎﻋﻨﺎ ﻛﻞ ﻏﺎﺭ ٍﺓ ‪ ...‬ﻭﻗﻞ ﲪﺎﰐ ﻋﻨﺪ ﺫﺍﻙ ﻭﺃﻧﺼﺎﺭﻱ‬
‫ﻏﺰﻭﻬﺗﻢ ﻣﻦ ﻣﻘﻠﺘﻴﻚ ﻭﺃﺩﻣﻌﻲ ‪ ...‬ﻭﻣﻦ ﻧﻔﺴﻲ ﺑﺎﻟﺴﻴﻒ ﻭﺍﻟﺴﻴﻞ ﻭﺍﻟﻨﺎﺭ‬

‫ﲪﺰﺓ ﺑﻦ ﺃﺳﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‬

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‫ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻘﻼﻧﺴﻲ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺆﺭﺥ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﻋﻴﺎﻥ ﺩﻣﺸﻖ ﻭﻣﻦ ﺃﻓﺎﺿﻠﻬﺎ‬
‫ﺲ ﻭﲬﺴﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ .‬ﻭﻟﻪ ﺗﺎﺭﻳﺦ ﻟﻠﺤﻮﺍﺩﺙ ﺍﺑﺘﺪﺃ ﺑﻪ ﻣﻦ‬‫ﺍﳌﱪﺯﻳﻦ ﻭﱄ ﺭﻳﺎﺳﺔ ﺩﻳﻮﺍﻬﻧﺎ ﻣﺮﺗﲔ‪ ،‬ﻭﻬﺑﺎ ﺗﻮﰲ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ ﺇﱃ ﺣﲔ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻋﻨﺎﻳﺔ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻭﻟﻪ ﻛﺘﺐ ﻋﻠﻴﻬﺎ ﲰﺎﻋﻪ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺇﻳﺎﻙ ﺗﻘﻨﻂ ﻋﻨﺪ ﻛﻞ ﺷﺪﻳﺪٍﺓ ‪ ...‬ﻓﺸﺪﺍﺋﺪ ﺍﻷﻳﺎﻡ ﺳﻮﻑ ﻬﺗﻮﻥ‬
‫ﺙ ‪ ...‬ﺃﺑﺪﹰﺍ ﻓﻤﺎ ﻫﻮ ﻛﺎﺋﻦ ﺳﻴﻜﻮﻥ‬
‫ﻭﺍﻧﻈﺮ ﺃﻭﺍﺋﻞ ﻛﻞ ﺃﻣ ﹴﺮ ﺣﺎﺩ ٍ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻕ ﻭﺃﺷﺠﺎﻥ‬ ‫ﻳﺎ ﻣﻦ ﲤﻠﻚ ﻗﻠﱯ ﻃﺮﻓﻪ ﻓﻐﺪﺍ ‪ ...‬ﻣﻌﺬﺑﹰﺎ ﺑﲔ ﺃﺷﻮﺍ ﹴ‬
‫ﺃﻣﻨﻦ ﺑﻮﺻ ﹴﻞ ﻟﻌﻠﻲ ﺃﺳﺘﺠﲑ ﺑﻪ ‪ ...‬ﻣﻦ ﺳﻄﻮﺓ ﺍﻟﻨﲔ ﰲ ﺻ ٍﺪ ﻭﻫﺠﺮﺍﻥ‬
‫ﻉ ﻳﻌﺬﺑﲏ ‪ ...‬ﻭﻻ ﻳﺰﻳﺪ ﻓﺆﺍﺩﻱ ﻏﲑ ﺃﺣﺰﺍﱐ‬ ‫ﻣﺎﱄ ﻣﻨﻴﺖ ﲟﻤﻨﻮ ﹴ‬
‫ﻻ ﺑﺮﺩ ﺍﷲ ﻗﻠﱯ ﻣﻦ ﲢﺮﻗﻪ ‪ ...‬ﺇﻥ ﺷﺒﺖ ﺣﱯ ﻟﻪ ﻳﻮﻣﹰﺎ ﺑﺴﻠﻮﺍﻥ‬
‫ﺇﺫﺍ ﺗﺮﱎ ﻗﻤﺮﻱ ﻋﻠﻰ ﻓﻨ ﹴﻦ ‪ ...‬ﰲ ﻟﻴﻠ ٍﺔ ﺯﺍﺩ ﰲ ﺣﺰﱐ ﻭﺃﺷﺠﺎﱐ‬
‫ﻭﻛﻢ ﺃﺳﺮ ﻏﺮﺍﻣﻲ ﰒ ﺃﻋﻠﻨﻪ ‪ ...‬ﻭﻟﻴﺲ ﳜﻔﻰ ﺑﻜﻢ ﺳﺮﻱ ﻭﺇﻋﻼﱐ‬
‫ﻻ ﺑﺮﺩ ﺍﷲ ﺷﻮﻗﻲ ﺇﻥ ﻧﻮﻳﺖ ﻟﻜﻢ ‪ ...‬ﺗﻐﲑﹰﺍ ﻣﺎ ﺑﺄﺷﻜﺎﻝ ﻭﺃﻟﻮﺍﻥ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻳﺎ ﻧﻔﺲ ﻻ ﲡﺰﻋﻲ ﻣﻦ ﺷﺪٍﺓ ﻋﻈﻤﺖ ‪ ...‬ﻭﺃﻳﻘﲏ ﻣﻦ ﺇﻟﻪ ﺍﳋﻠﻖ ﺑﺎﻟﻔﺮﺝ‬
‫ﻛﻢ ﺷﺪٍﺓ ﻋﺮﺿﺖ ﰒ ﺍﳒﻠﺖ ﻭﻣﻀﺖ ‪ ...‬ﻣﻦ ﺑﻌﺪ ﺗﺄﺛﲑﻫﺎ ﰲ ﺍﳌﺎﻝ ﻭﺍﳌﻬﺞ‬
‫ﺾ ﺍﳊﻨﻔﻲ ﺍﻟﻜﻮﰲ‬‫ﲪﺰﺓ ﺑﻦ ﺑﻴ ﹴ‬
‫ﺃﺣﺪ ﺑﲏ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞﹴ‪ ،‬ﺷﺎﻋﺮ ﻣﻘﺪﻡ ﳎﻴﺪ ﻣﻦ ﺷﻬﺮﺍﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ‪ ،‬ﻛﺎﻥ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﺍﳌﻬﻠﺐ ﻭﻭﻟﺪﻩ‪ ،‬ﰒ ﺍﻧﻘﻄﻊ‬
 ‫ﺇﱃ ﺍﻷﻣﲑ ﺑﻼﻝ ﺑﻦ ﺃﰊ ﺑﺮﺩﺓ‪ ،‬ﻭﻭﻓﺪ ﻋﻠﻰ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﺍﻣﺘﺪﺣﻪ ﻗﺒﻞ ﺍﳋﻼﻓﺔ ﻓﻘﺎﻝ‪:‬‬
‫ﺃﺗﻴﻨﺎ ﺳﻠﻴﻤﺎﻥ ﺍﻷﻣﲑ ﻧﺰﻭﺭﻩ ‪ ...‬ﻭﻛﺎﻥ ﺃﻣﺮﹰﺃ ﳛﱮ ﻭﻳﻜﺮﻡ ﺯﺍﺋﺮﻩ‬
‫ﺇﺫﺍ ﻛﻨﺖ ﺑﺎﻟﻨﺠﻮﻯ ﺑﻪ ﻣﺘﻔﺮﺩﹰﺍ ‪ ...‬ﻓﻼ ﺍﳉﻮﺩ ﳐﻠﻴﻪ ﻭﻻ ﺍﻟﺒﺨﻞ ﺣﺎﺿﺮﻩ‬
‫ﻛﻔﻰ ﺳﺎﺋﻠﻴﻪ ﺳﺆﳍﻢ ﻣﻦ ﺿﻤﲑﻩ ‪ ...‬ﻋﻦ ﺍﻟﺒﺨﻞ ﻧﺎﻫﻴﻪ ﻭﺑﺎﳉﻮﺩ ﺁﻣﺮﻩ؟‬
‫ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﻭﻋﻨﺪﻩ ﻳﺰﻳﺪ ﺑﻦ ﺍﳌﻬﻠﺐ ﻓﻘﺎﻝ‪:‬‬
‫ﻂ ﺃﻭ ﻃﺎﺋﻊ‬‫ﺣﺎﺯ ﺍﳋﻼﻓﺔ ﻭﺍﻟﺪﺍﻙ ﻛﻼﳘﺎ ‪ ...‬ﻣﺎ ﺑﲔ ﺳﺨﻄﺔ ﺳﺎﺧ ٍ‬
‫ﻚ ﺭﺍﺑﻊ‬
‫ﺃﺑﻮﺍﻙ ﰒ ﺃﺧﻮﻙ ﺃﺻﺒﺢ ﺛﺎﻟﺜﹰﺎ ‪ ...‬ﻭﻋﻠﻰ ﺟﺒﻴﻨﻚ ﻧﻮﺭﻣﻠ ٍ‬
‫ﺕ ﻧﺎﻗﻊ‬
‫ﺳﺮﻳﺖ ﺧﻮﻑ ﺑﲏ ﺍﳌﻬﻠﺐ ﺑﻌﺪﻣﺎ ‪ ...‬ﻧﻈﺮﻭﺍ ﺍﻟﺴﺒﻴﻞ ﺑﺴﻢ ﻣﻮ ٍ‬
‫ﻟﻴﺲ ﺍﻟﺬﻱ ﺃﻭﻻﻙ ﺭﺑﻚ ﻣﻨﻬﻢ ‪ ...‬ﻋﻨﺪ ﺍﻷﻟﻪ ﻭﻋﻨﺪﻫﻢ ﺑﺎﻟﻀﺎﺋﻊ‬
‫ﻓﺄﻣﺮ ﻟﻪ ﲞﻤﺴﲔ ﺃﻟﻒ ﺩﺭﻫﻢﹴ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺳﻠﻴﻤﺎﻥ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﱂ ﺗﺪﺭ ﻣﺎ ﻻ ﻓﻠﺴﺖ ﻗﺎﺋﻠﻬﺎ ‪ ...‬ﻋﻤﺮﻙ ﻣﺎ ﻋﺸﺖ ﺁﺧﺮ ﺍﻷﺑﺪ‬
‫ﻭﱂ ﺗﺆﺍﻣﺮ ﺑﺘﻠﻚ ﳑﺘﺮﻳﹰﺎ ‪ ...‬ﻓﻴﻬﺎ ﻭﰲ ﺃﺧﺘﻬﺎ ﻭﱂ ﺗﻜﺪ‬
‫ﻼ ﻋﻠﻴﻚ ﻣﻦ ﺃﺣﺪ‬
‫ﻭﻫﻲ ﻋﻠﻰ ﺃﻬﻧﺎ ﺍﳋﻔﻴﻔﺔ ﺃﺙ ‪ ...‬ﻗﻞ ﲪ ﹰ‬
‫ﳌﺎ ﺗﻌﻮﺩﺕ ﻣﻦ ﻧﻌﻢ ﻓﻨﻌﻢ ‪ ...‬ﺃﻟﺬ ﰲ ﻓﻴﻚ ﻣﻦ ﺟﲏ ﺍﻟﺸﻬﺪ‬
‫ﺇﻻ ﻳﻜﻦ ﻋﺎﺟﻞ ﺗﻌﺠﻠﻪ ‪ ...‬ﻟﻨﺎ ﻟﺌﻼ ﺗﻘﻮﻝ ﻻ ﻓﻌﺪ‬
‫ﻭﻣﺎ ﺗﻌﺪ ﰲ ﻏ ٍﺪ ﻳﻜﻦ ﻏﺪﻙ ﺍﻝ ‪ ...‬ﻭﺍﻓﺪ ﻟﻠﺴﺎﺋﻠﲔ ﺧﲑ ﻏﺪ‬
‫ﻭﺩﺧﻞ ﻋﻠﻰ ﻳﺰﻳﺪ ﺑﻦ ﺍﳌﻬﻠﺐ ﻳﻮﻡ ﲨﻌ ٍﺔ ﻭﻫﻮ ﻳﺘﺄﻫﺐ ﻟﻠﻤﻀﻲ ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﺟﺎﺭﻳﺘﻪ ﺗﻌﻤﻤﻪ ﻓﻀﺤﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬
‫ﻳﺰﻳﺪ‪ :‬ﻣﻢ ﺗﻀﺤﻚ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﺭﺅﻳﺎ ﺭﺃﻳﺘﻬﺎ‪ ،‬ﺇﻥ ﺃﺫﻥ ﺍﻷﻣﲑ ﻗﺼﺼﺘﻬﺎ‪ ،‬ﻗﺎﻝ ﻗﻞ‪ :‬ﻓﺄﻧﺸﺄ ﻳﻘﻮﻝ‪:‬‬
‫ﺭﺃﻳﺘﻚ ﰲ ﺍﳌﻨﺎﻡ ﺳﻨﻨﺖ ﺧﺰﹰﺍ ‪ ...‬ﻋﻠﻰ ﺑﻨﻔﺴﺠﹰﺎ ﻭﻗﻀﻴﺖ ﺩﻳﲏ‬
‫ﻓﺼﺪﻕ ﻳﺎ ﻫﺪﻳﺖ ﺍﻟﻴﻮﻡ ﺭﺅﻳﺎ ‪ ...‬ﺭﺃﻬﺗﺎ ﰲ ﺍﳌﻨﺎﻡ ﻛﺬﺍ ﻋﻴﲏ‬

‫ﻗﺎﻝ‪ :‬ﻛﻢ ﺩﻳﻨﻚ؟ ﻗﺎﻝ‪ :‬ﺛﻼﺛﻮﻥ ﺃﻟﻔﺎﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪ ﺃﻣﺮﻧﺎ ﻟﻚ ﻬﺑﺎ ﻭﻣﺜﻠﻬﺎ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻳﺎ ﻏﻠﻤﺎﻥ ﻓﺘﺸﻮﺍ ﺍﳋﺰﺍﺋﻦ ﻓﺠﻴﺌﻮﻩ‬
‫ﺞ ﲡﺪﻭﻬﻧﺎ ﻓﺠﺎﺅﻭﺍ ﺑﺜﻼﺛﲔ ﺟﺒﺔﹰ‪ ،‬ﻓﻨﻈﺮ ﺇﻟﻴﻪ ﻳﻼﺣﻆ ﺍﳉﺎﺭﻳﺔ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺟﺎﺭﻳﺔ ﻋﺎﻭﱐ ﻋﻤﻚ‬
‫ﺑﻜﻞ ﺟﺒﺔ ﺧ ﹴﺰ ﺑﻨﻔﺴ ﹴ‬
‫ﻋﻠﻰ ﻗﺒﺾ ﺍﳉﺒﺎﺏ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻠﺖ ﺇﱃ ﻣﻨﺰﻟﻪ ﻓﺄﻧﺖ ﻟﻪ‪ ،‬ﻓﺄﺧﺬﻫﺎ ﻭﺍﳉﺒﺎﺏ ﻭﺍﻧﺼﺮﻑ‪ ،‬ﻭﻗﺎﻝ ﰲ ﻳﺰﻳﺪ ﺑﻦ ﺍﳌﻬﻠﺐ‬
‫ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻣﱴ ﻳﺆﺍﻣﺮ ﻧﻔﺴﻪ ﻣﺴﺘﺨﻠﻴﹰﺎ ‪ ...‬ﰲ ﺃﻥ ﲡﻮﺩ ﻟﺪﻯ ﺍﻟﺴﺆﺍﻝ ﺗﻘﻮﻝ ﺟﺪ؟‬
‫ﺃﺓ ﺃﻥ ﻳﻌﻮﺩ ﻟﻨﺎ ﺑﻨﻔﺤﺔ ﻧﺎﺋ ﹴﻞ ‪ ...‬ﺑﻌﺪ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﳊﺒﺎﺀ ﺗﻘﻮﻝ ﻋﺪ‬
‫ﺃﻭ ﰲ ﺍﻟﺰﻳﺎﺩﺓ ﺑﻌﺪ ﺟﺰﻝ ﻋﻄﺎﺋﻪ ‪ ...‬ﻟﻠﻤﺴﺘﺰﻳﺪ ﻣﻦ ﺍﻟﻌﻔﺎﺓ ﺗﻘﻮﻝ ﺯﺩ‬
‫ﲑ ﻣﻮﺑ ﹴﻖ ‪ ...‬ﲞﻠﺖ ﺃﻗﺎﺭﺑﻪ ﻋﻠﻴﻪ ﺗﻘﻮﻝ ﻓﺪ‬‫ﺃﻭ ﰲ ﺍﻟﻮﻓﻮﺩ ﻋﻠﻰ ﻓﻘ ﹴ‬
‫ﺃﻭ ﰲ ﻭﺭﻭﺩ ﺷﺮﻳﻌ ٍﺔ ﳏﻔﻮﻓ ٍﺔ ‪ ...‬ﺑﺎﳌﺸﺮﻓﻴﺔ ﻭﺍﻟﺮﻣﺎﺡ ﺗﻘﻮﻝ ﺭﺩ‬
‫ﻭﻧﻌﻢ ﺑﻔﻴﻪ ﺃﻟﺬ ﺣﲔ ﻳﻘﻮﳍﺎ ‪ ...‬ﻃﻌﻤﹰﺎ ﻣﻦ ﺍﻟﻌﺴﻞ ﺍﳌﺪﻭﻑ ﲟﺎﺀ ﻭﺭﺩ‬
 ‫ﺾ ﰲ ﺫﻟﻚ‪:‬‬
‫ﻭﳌﺎ ﺧﺮﺝ ﺯﻳﺪ ﺑﻦ ﻋﻠ ﹴﻲ ﻋﻠﻰ ﻫﺸﺎ ﹴﻡ ﻣﻨﻊ ﺃﻫﻞ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﺃﻋﻄﻴﺎﻬﺗﻢ ﺳﻨﺔﹰ‪ ،‬ﻓﻘﺎﻝ ﲪﺰﺓ ﺑﻦ ﺑﻴ ﹴ‬
‫ﻭﺻﻠﺖ ﲰﺎﺀ ﺍﻟﻀﺮ ﺑﺎﻟﻀﺮ ﺑﻌﺪ ﻣﺎ ‪ ...‬ﺯﻋﻤﺖ ﲰﺎﺀ ﺍﻟﻀﺮ ﻋﻨﺎ ﺳﺘﻘﻠﻊ‬
‫ﻓﻠﻴﺖ ﻫﺸﺎﻣﹰﺎ ﻛﺎﻥ ﺣﻴﹰﺎ ﻳﺴﻮﺳﻨﺎ ‪ ...‬ﻭﻛﻨﺎ ﻛﻤﺎ ﻛﻨﺎ ﻧﺮﺟﻰ ﻭﻧﻄﻤﻊ‬
‫ﺾﰲ‬
‫ﻼ ﻣﺘﻨﺴﻜﹰﺎ ﺧﺮﺝ ﲪﺰﺓ ﺑﻦ ﺑﻴ ﹴ‬‫ﻭﳌﺎ ﻭﱄ ﺃﺑﻮ ﻟﺒﻴ ٍﺪ ﺍﻟﺒﺠﻠﻲ ‪ -‬ﺍﺑﻦ ﺃﺧﺖ ﺧﺎﻟ ٍﺪ ﺍﻟﻘﺴﺮﻱ ‪ -‬ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﺏ ﻭﳍ ﻮﹴ‪ ،‬ﻓﺒﻌﺚ ﺇﻟﻴﻪ ﺛﻼﺛﺔ ﺁﻻﻑ ﺩﺭﻫ ﹴﻢ‬
‫ﺻﺤﺒﺘﻪ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺇﻥ ﻣﺜﻞ ﲪﺰﺓ ﻻ ﻳﺼﺤﺐ ﻣﺜﻠﻚ‪ ،‬ﻷﻧﻪ ﺻﺎﺣﺐ ﻛﻼ ﹴ‬
‫ﻭﺃﻣﺮﻩ ﺑﺎﻻﻧﺼﺮﺍﻑ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﳌﺮﲡﻰ ﺳﻴﺒﻪ ‪ ...‬ﻭﻣﻦ ﳚﻠﻲ ﺍﳊﻨﺪﺱ ﺍﳊﺎﻟﻜﺎ‬
‫ﺳﺒﻴﻞ ﻣﻌﺮﻭﻓﻚ ﻣﲏ ﻋﻠﻰ ‪ ...‬ﺑﺎ ﹴﻝ ﻓﻤﺎ ﺑﺎﱄ ﻋﻠﻰ ﺑﺎﻟﻜﺎ؟‬
‫ﺣﺸﻮ ﻗﻤﻴﺼﻲ ﺷﺎﻋﺮ ﻣﻔﻠﻖ ‪ ...‬ﻭﺍﳉﻮﺩ ﺃﻣﺴﻰ ﺣﺸﻮ ﺳﺮﺑﺎﻟﻜﺎ‬
‫ﻳﻠﻮﻣﻚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺻﺤﺒﱵ ‪ ...‬ﻭﺍﳌﺴﻚ ﻗﺪ ﻳﺴﺘﺼﺤﺐ ﺍﻟﺮﺍﻣﻜﺎ‬
‫ﱴ ‪ ...‬ﻣﺜﻠﻚ ﻟﻦ ﺗﺆﺗﻰ ﺑﺄﻣﺜﺎﻟﻜﺎ‬ ‫ﺇﻥ ﻛﻨﺖ ﻻ ﺗﺼﺤﺐ ﺇﻻ ﻓ ً‬
‫ﺇﱐ ﺍﻣﺮﺅ ﺣﻴﺚ ﻳﺮﻳﺪ ﺍﳍﻮﻯ ‪ ...‬ﻓﻌﺪ ﻋﻦ ﺟﻬﻠﻲ ﺑﺈﺳﻼﻣﻜﺎ‬
‫ﻗﺎﻝ ﻟﻪ ﺃﺑﻮ ﻟﺒﻴ ٍﺪ‪ :‬ﺻﺪﻗﺖ ﻭﻗﺮﺏ ﻣﻨﺰﻟﺘﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﻀﺮﺑﻦ ﴰﻴ ﹴﻞ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻥ ﲟﺮﻭ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻧﻀﺮ ﺃﻧﺸﺪﱐ‬
‫ﺾ ﰲ ﺍﳊﻜﻢ ﺑﻦ ﻣﺮﻭﺍﻥ‪:‬‬ ‫ﺖ ﻟﻠﻌﺮﺏ‪ ،‬ﻗﻠﺖ ﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﺑﻴ ﹴ‬ ‫ﺃﺧﻠﺐ ﺑﻴ ٍ‬
‫ﺗﻘﻮﻝ ﱄ ﻭﺍﻟﻌﻴﻮﻥ ﻫﺎﺟﻌﺔ ‪ ...‬ﺃﻗﻢ ﻋﻠﻴﻨﺎ ﻳﻮﻣﹰﺎ ﻓﻠﻢ ﺃﻗﻢ‬
‫ﺃﻱ ﺍﻟﻮﺟﻮﻩ ﺍﻧﺘﺠﻌﺖ؟ ﻗﻠﺖ ﳍﺎ ‪ ...‬ﻭﺃﻱ ﻭﺟٍﻪ ﺇﻻ ﺇﻷﻯ ﺍﳊﻜﻢ؟‬
‫ﺾ ﺑﺎﻟﺒﺎﺏ ﻳﺒﺘﺴﻢ‬
‫ﻣﱴ ﻳﻘﻞ ﺣﺎﺟﺒﹰﺎ ﺳﺮﺍﺩﻗﻪ ‪ ...‬ﻫﺬﺍ ﺍﺑﻦ ﺑﻴ ﹴ‬
‫ﻼ ‪ ...‬ﻭﺍﻵﻥ ﺇﺫ ﺣﻞ ﻓﺎﻋﻄﲏ ﺳﻠﻤﻲ‬ ‫ﻗﺪ ﻛﻨﺖ ﺃﺳﻠﻤﺖ ﻗﺒﻞ ﻣﻘﺘﺒ ﹰ‬
‫ﻚ ﺛﻼﺛﲔ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﻋﻨﺪ ﻧﺒﺎﺫٍ‪ ،‬ﻓﺄﻣﺎ‬
‫ﻓﻘﺎﻝ ﺍﳌﺄﻣﻮﻥ‪ :‬ﷲ ﺩﺭﻙ! ﻓﻜﺄﳕﺎ ﺷﻖ ﻟﻚ ﻋﻦ ﻗﻠﱯ‪ .‬ﻭﺃﻭﺩﻉ ﲪﺰﺓ ﻋﻨﺪ ﻧﺎﺳ ٍ‬
‫ﺍﻟﻨﺎﺳﻚ ﻓﺒﲎ ﻬﺑﺎ ﺩﺍﺭﹰﺍ ﻭﺯﻭﺝ ﺑﻨﺎﺗﻪ ﻓﺎﻧﻔﻘﻬﺎ ﻭﺟﺤﺪﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﺒﺎﺫ ﻓﺄﺩﻯ ﺇﻟﻴﻪ ﻣﺎﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ‪:‬‬
‫ﺃﻻ ﻻ ﻳﻐﺮﻙ ﺫﻭ ﺳﺠﺪ ٍﺓ ‪ ...‬ﻳﻈﻞ ﻬﺑﺎ ﺩﺍﺋﻤﹰﺎ ﳜﺪﻉ‬
‫ﻛﺄﻥ ﲜﺒﻬﺘﻪ ﺣﺒﹰﺔ ‪ ...‬ﺗﺴﺒﺢ ﻃﻮﺭﹰﺍ ﻭﺗﺴﺘﺮﺟﻊ‬
‫ﻭﻣﺎ ﻟﻠﺘﻘﻰ ﻟﺰﻣﺖ ﻭﺟﻬﻪ ‪ ...‬ﻭﻟﻜﻦ ﻟﻴﻐﺘﺮ ﻣﺴﺘﻮﺩﻉ؟‬
‫ﻭﻻ ﺗﻨﻔﺮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺒﻴﺬ ‪ ...‬ﻭﺇﻥ ﻗﻴﻞ ﻳﺸﺮﺏ ﻻ ﻳﻘﻠﻊ‬
‫ﻓﻌﻨﺪﻙ ﻋﻠﻢ ﲟﺎ ﻗﺪ ﺧﱪ ‪ ...‬ﺕ ﺇﻥ ﻛﺎﻥ ﻋﻠﻤﻲ ﻬﺑﺎ ﻳﻨﻔﻊ‬
‫ﺛﻼﺛﻮﻥ ﺃﻟﻔﹰﺎ ﺣﻮﺍﻫﺎ ﺍﻟﺴﺠﻮﺩ ‪ ...‬ﻓﻠﻴﺴﺖ ﺇﱃ ﺃﻫﻠﻬﺎ ﺗﺮﺟﻊ‬
‫ﺑﲎ ﺍﻟﺪﺍﺭ ﻣﻦ ﻏﲑ ﺃﻣﻮﺍﻟﻪ ‪ ...‬ﻓﺄﺻﺒﺢ ﰲ ﺑﻴﺘﻪ ﻳﺮﺗﻊ‬
‫ﻣﻬﺎﺋﺮ ﻣﻦ ﻣﺎﳍﻢ ﻗﺪ ﺣﺮﻡ ‪ ...‬ﻥ ﻇﻠﻤﹰﺎ ﻓﻬﻢ ﺳﻐﺐ ﺟﻮﻉ‬
‫ﻭﺃﺩﻯ ﺃﺧﻮ ﺍﻟﻜﺄﺱ ﻣﺎ ﻋﻨﺪﻩ ‪ ...‬ﻭﻣﺎ ﻛﻨﺖ ﰲ ﺭﺩﻩ ﺃﻃﻤﻊ‬
‫ﻭﻧﺰﻝ ﺑﻘﻮ ﹴﻡ ﻓﺄﺳﺎﺅﻭﺍ ﻟﺒﻐﻠﺘﻪ ﻭﻃﺮﺣﻮﺍ ﻟﺒﻐﻠﺘﻪ ﺗﺒﻨﹰﺎ ﺭﺩﻳﺌﹰﺎ ﻓﻌﺎﻓﺘﻪ‪ ،‬ﻓﺄﺷﺮﻑ ﻋﻠﻴﻬﺎ ﻓﺸﺤﺠﺖ ﺣﲔ ﺭﺃﺗﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﺇﺣﺴﺒﻴﻬﺎ ﻟﻴﻠﹰﺔ ﺃﺩﳉﺘﻬﺎ ‪ ...‬ﻓﻜﻠﻲ ﺇﻥ ﺷﺌﺖ ﺗﺒﻨﹰﺎ ﺃﻭ ﺫﺭﻱ‬
 ‫ﻗﺪ ﺃﺗﻰ ﻣﻮﻻﻙ ﺧﺒﺰ ﻳﺎﺑﺲ ‪ ...‬ﻓﺘﻐﺪﻯ ﻓﺘﻐﺪﻱ ﻭﺍﺻﱪﻱ‬
‫ﺾ ﺃﺧﺒﺎﺭ ﺣﺴﺎﻥ ﻣﻊ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﻭﺍﺑﻨﻪ ﻭﺁﻝ ﺍﳌﻬﻠﺐ ﻳﻄﻮﻝ ﺫﻛﺮﻫﺎ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ﺳﺖ‬
‫ﻭﳊﻤﺰﺓ ﺑﻦ ﺑﻴ ﹴ‬
‫ﻋﺸﺮﺓ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻗﻴﻞ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺻﺢ‪.‬‬

‫ﲪﺰﺓ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﻋﻤﺎﺭﺓ‬

‫ﺍﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﻤﺎﺭﺓ ﺍﻟﺘﻴﻤﻲ ﺗﻴﻢ ﺍﷲ ﻭﻻ ًﺀ ﻭﻗﻴﻞ ﻧﺴﺒﺎﹰ‪ ،‬ﺍﻟﻜﻮﰲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺰﻳﺎﺕ‪ ،‬ﻭﻗﻴﻞ ﻟﻪ ﺍﻟﺰﻳﺎﺕ ﻷﻧﻪ‬
‫ﻛﺎﻥ ﳚﻠﺐ ﺍﻟﺰﻳﺖ ﻣﻦ ﺍﻟﻜﻮﻓﺔ ﺇﱃ ﺣﻠﻮﺍﻥ‪ ،‬ﻭﳚﻠﺐ ﻣﻦ ﺣﻠﻮﺍﻥ ﺍﳉﱭ ﻭﺍﳉﻮﺯ ﺇﱃ ﺍﻟﻜﻮﻓﺔ‪ :‬ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳊﱪ ﺷﻴﺦ‬
‫ﺍﻟﻘﺮﺍﺀ ﻭﺃﺣﺪ ﺍﻟﺴﺒﻌﺔ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﺃﺩﺭﻙ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﺴﻦ‪ ،‬ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺭﺃﻯ ﺑﻌﻀﻬﻢ‪ .‬ﺃﺧﺬ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻋﺮﺿﹰﺎ ﻋﻦ ﺍﻷﻋﻤﺶ ﻭﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻟﺼﺎﺩﻕ ﻭﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‪ ،‬ﻭﲪﺮﺍﻥ ﺑﻦ ﺃﻋﲔ‪ .‬ﻭﺭ ﻭﻯ ﻋﻦ‬
‫ﻑ‪ .‬ﻭﺃﺧﺬ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫﻢ‪،‬‬ ‫ﺖ ﻭﻃﻠﺤﺔ ﺑﻦ ﻣﻄﺮ ٍ‬‫ﺍﳊﻜﻢ ﻭﻋﺪﻱ ﺍﺑﻦ ﺛﺎﺑﺖ ﻭﺣﺒﻴﺐ ﺑﻦ ﺃﰊ ﺛﺎﺑ ٍ‬
‫ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ ﻭﻏﲑﻫﻢ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﳛﲕ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﻭﺣﺴﲔ‬
‫ﺍﳉﻌﻔﻲ ﻭﺧﻠﻖ‪ ،‬ﻭﺇﻟﻴﻪ ﺍﳌﻨﺘﻬﻰ ﰲ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻮﺭﻉ ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺇﻟﻴﻪ ﺻﺎﺭﺕ ﺍﻹﻣﺎﻣﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻌﺪ ﻋﺎﺻ ﹴﻢ‬
‫ﻭﺍﻷﻋﻤﺶ‪ ،‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﺣﺠ ﹰﺔ ﺛﻘ ﹰﺔ ﺛﺒﺘﹰﺎ ﺭﺿﻴﹰﺎ ﻗﻴﻤﹰﺎ ﺑﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﺑﺼﲑﹰﺍ ﺑﺎﻟﻔﺮﺍﺋﺾ‪ ،‬ﺧﺒﲑﹰﺍ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﺣﺎﻓﻈﹰﺎ‬
‫ﻼ‪) :‬ﻭﺑﺸﺮ‬‫ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻋﺎﺑﺪﹰﺍ ﺯﺍﻫﺪﹰﺍ ﺧﺎﺷﻌﹰﺎ ﻗﺎﻧﺘﹰﺎ ﷲ ﻭﺭﻋﹰﺎ ﻋﺪﱘ ﺍﻟﻨﻈﲑ‪ .‬ﻗﺎﻝ ﺍﻷﻋﻤﺶ ﻳﻮﻣﹰﺎ ﻭﻗﺪ ﺭﺃﻯ ﲪﺰﺓ ﻣﻘﺒ ﹰ‬
‫ﺏ‬
‫ﺍﶈﺴﻨﲔ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻓﻀﻴ ﹴﻞ‪ :‬ﻣﺎ ﺃﺣﺴﺐ ﺃﻥ ﺍﷲ ﻳﺪﻓﻊ ﺍﻟﺒﻼﺀ ﻋﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﺇﻻ ﲝﻤﺰﺓ‪ .‬ﻭﻋﻦ ﺷﻌﻴﺐ ﺑﻦ ﺣﺮ ﹴ‬
‫ﻼ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺣﱪ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﻻ ﺗﺴﺄﻟﻮﱐ ﻋﻦ ﺍﻟﺪﺭ ﻳﻌﲏ ﻗﺮﺍﺀﺓ ﲪﺰﺓ؟ ﻭﻛﺎﻥ ﺷﻴﺨﻪ ﺇﺫﺍ ﺭﺁﻩ ﻣﻘﺒ ﹰ‬
‫ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ :‬ﻏﻠﺐ ﲪﺰﺓ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻔﺮﺍﺋﺾ‪ .‬ﻭﻗﺎﻝ ﻟﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺷﻴﺌﺎﻥ ﻏﻠﺒﺘﻨﺎ ﻋﻠﻴﻬﻤﺎ ﻟﺴﻨﺎ‬
‫ﲔ ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻳﻌﲏ ﺍﺑﻦ‬ ‫ﻧﻨﺎﺯﻋﻚ ﻓﻴﻬﻤﺎ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻔﺮﺍﺋﺾ‪ .‬ﻭﻗﺪ ﻭﺛﻘﻪ ﳛﲕ ﺑﻦ ﻣﻌ ﹴ‬
‫ﺵ‬
‫ﺃﰊ ﻟﻴﻠﻰ‪ ،‬ﻭﻭﺛﻘﻪ ﺁﺧﺮﻭﻥ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒ ﹴﻞ ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎ ﹴ‬
‫ﻱ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺩﺭﻳﺲ ﻭﲪﺎﺩ ﺑﻦ ﺯﻳ ٍﺪ ﻣﻦ ﻛﺮﺍﻫﺘﻬﻢ ﻟﻘﺮﺍﺀﺓ ﲪﺰﺓ ﳌﺎ‬
‫ﻭﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪ ﹴ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺪ ﺍﳌﻔﺮﻁ ﻭﺍﻟﺴﻜﺖ ﻭﺍﻋﺘﺒﺎﺭ ﺍﳍﻤﺰﺓ ﰲ ﺍﻟﻮﻗﻒ ﻭﺍﻹﻣﺎﻟﺔ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻜﻠﻒ‪ ،‬ﻓﺈﻥ ﲪﺰﺓ ﺃﻳﻀﹰﺎ ﻛﺎﻥ‬
‫ﻳﻜﺮﻩ ﺫﻟﻚ ﻭﻳﻨﻬﻰ ﻋﻨﻪ‪ ،‬ﻭﺭﻭﻱ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﳌﻦ ﻳﻔﺮﻁ ﰲ ﺍﳌﺪ ﻭﺍﳍﻤﺰ ﻻ ﺗﻔﻌﻞ‪ ،‬ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥ ﻣﺎ ﻓﻮﻕ ﺍﻟﺒﻴﺎﺽ‬
‫ﻓﻬﻮ ﺑﺮﺹ‪ ،‬ﻭﻣﺎ ﻓﻮﻕ ﺍﳉﻌﻮﺩﺓ ﻓﻬ ﻮ ﻗﻄﻂ‪ ،‬ﻭﻣﺎ ﻓﻮﻕ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻬﻮ ﻟﻴﺲ ﺑﻘﺮﺍﺀ ٍﺓ‪ .‬ﻭﺑﻌ ٍﺪ‪ :‬ﻓﻘﺪ ﺍﻧﻌﻘﺪ ﺍﻹﲨﺎﻉ ﻋﻠﻰ‬
‫ﺗﻠﻘﻲ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﻣﻦ ﺗﻜﻠﻢ ﻓﻴﻬﺎ‪ .‬ﺗﻮﰲ ﲪﺰﺓ ﲝﻠﻮﺍﻥ ﻣﺪﻳﻨﺘﻪ ﰲ ﺁﺧﺮ ﺳﺄﻭﺍﺩ ﺍﻟﻌﺮﺍﻕ ﺳﻨﺔ‬
‫ﺖ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻟﻪ ﺳﺖ ﻭﺳﺒﻌﻮﻥ ﺳﻨﺔ‪.‬‬ ‫ﺳ ٍ‬

‫ﺍﳉﺰﺀ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‬

‫ﲪﺰﺓ ﺑﻦ ﻋﻠﻲ ﺃﺑﻮ ﻳﻌﻠﻰ‬

‫ﺖ‬
‫ﺍﺑﻦ ﺍﻟﻌﲔ ﺯﺭﰊ ﻧﺴﺒ ﹰﺔ ﺇﱃ ﻋﲔ ﺯﺭﰊ‪ ،‬ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ‪ .‬ﻗﺘﻞ ﰲ ﺍﻟﻮﻗﻌﺔ ﺍﻟﱵ ﻛﺴﺮ ﻓﻴﻬﺎ ﺃﺗﺴﺰ ﺑﻦ ﺃﻭﻕ ﺳﻨﺔ ﺳ ٍ‬
‫ﻭﲬﺴﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻭﻫﻲ ﻣﻦ ﲝﺮ ﺍﻟﺴﻠﺴﻠﺔ ﻗﺎﻝ‪:‬‬
 ‫ﻫﻞ ﺗﺄﻣ ُﻦ ﻳﺒﻘﻰ ﻟﻚ ﺍﳋﻠﻴﻂ ﺇﺫﺍ ﺑﺎﻥ ‪ ...‬ﻟﻠﻬﻢ ﻓﺆﺍﺩﹰﺍ ﻭﻟﻠﻤﺪﺍﻣﻊ ﺃﺟﻔﺎﻥ؟‬
‫ﺃﺗﻄﻤﻊ ﰲ ﺳﻠﻮﺓ ﻭﺟﺴﻤﻚ ﺣﺎ ﹴﻝ ‪ ...‬ﺑﺎﻟﺴﻘﻢ ﻭﻣﻦ ﺣﺒﻬﻢ ﻓﺆﺍﺩﻩ ﻣﻶﻥ؟‬
‫ﺲ ‪ ...‬ﻭﰲ ﺍﳊﺸﻰ ﻣﲏ ﻫﻮﻯ ﺗﻀﺎﻋﻒ ﺃﺷﺠﺎﻥ‬ ‫ﻼ ﺩﻭﻧ ُﻪ ﺣﺸﺎﺷﺔ ﻧﻔ ﹴ‬
‫ﺗﺒﻐﻲ ﺃﻣ ﹰ‬
‫ﺍﻋﺘﻞ ﻷﺟﻔﺎﱐ ﺍﻟﻘﺮﳛﺔ ﺃﺟﻔﺎﻥ ‪ ...‬ﺇﺫ ﺑﺎﻥ ﺭﻛﺎ ﺏٌ ﻣﻦ ﺍﻟﻌﻘﻴﻖ ﺇﱃ ﺍﻟﺒﺎﻥ‬
‫ﻓﺎﻟﺪﻣﻊ ﺇﺫﺍ ﻣﺎ ﺍﺳﺘﻤﺮ ﻓﺎﺽ ﳒﻴﻌﹰﺎ ‪ ...‬ﻭﺍﳊﺐ ﺇﺫﺍ ﻣﺎ ﺍﺳﺘﻤﺮ ﺿﺎﻋﻒ ﺃﺷﺠﺎﻥ‬
‫ﷲ ﻭﺟﻮﻩ ﺑﺪﺕ ﻟﻨﺎ ﻛﺒﺪﻭﺭ ‪ ...‬ﺣﺴﻨﹰﺎ ﻭﻗﺪﻭﺩٌ ﻏﺪﺕ ﲤﻴﺲ ﻛﺄﻏﺼﺎﻥ‬
‫ﺇﺫﺍ ﻋﺰﻣﻮﺍ ﻋﺰﻣﺔ ﺍﻟﻔﺮﺍﻕ ﺃﻋﺎﺭﻭﺍ ‪ ...‬ﻟﻠﻘﻠﺐ ﳘﻮﻣﹰﺎ ﲢﻞ ﻓﻬﻲ ﻭﺃﺣﺰﺍﻥ‬
‫ﻼ ‪ ...‬ﺃﻳﺎﻡ ﺣﻼ ﱄ ﺍﻟﻌﻴﺶ ﻭﺍﻟﻮﺻﺎﻝ ﲝﻠﻮﺍﻥ‬
‫ﺳﻘﻴﹰﺎ ﻟﺰﻣﺎ ٍﻥ ﻣﻀﻰ ﻓﻔﺮﻕ ﴰ ﹰ‬
‫ﻳﺎ ﺳﺎﻛﻨﺔ ﰲ ﺍﳊﺸﺎ ﻣﻠﻜﺖ ﻓﺆﺍﺩﹰﺍ ‪ ...‬ﺃﺿﺤﺖ ﺣﺮﻕ ﺍﻟﻮﺟﺪ ﻓﻬﻲ ﺗﻀﺮﻡ ﻧﲑﺍﻥ‬
‫ﺣﺘﺎﻡ ﲤﲎ ﺍﻟﻔﺆﺍﺩ ﻣﻨﻚ ﺑﻮﻋﺪٍ؟ ‪ ...‬ﻫﻞ ﻳﻨﻘﻊ ﳌﻊ ﺍﻟﺴﺮﺍﺏ ﻏﻠﺔ ﻋﻄﺸﺎﻥ؟‬
‫ﺣﺘﺎﻡ ﺃﺭﻯ ﺭﺍﺟﻴﹰﺎ ﻭﺻﺎﻝ ﺣﺒﻴﺐ ‪ ...‬ﻗﺪ ﺃﺳﺮﻑ ﰲ ﻫﺠﺮﻩ ﻭﺃﺻﺒﺢ ﺧﻮﺍﻥ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺗﻨﺎﺳﻴﺘﻢ ﻋﻬﺪ ﺍﻟﻮﻓﺎ ﺑﻌﺪ ﺗﺬﻛﺎﺭ ‪ ...‬ﻓﺄﺟﺮﻯ ﺣﺪﻳﺜﻲ ﻓﻴﻜﻢ ﺩﻣﻌﻲ ﺍﳉﺎﺭﻱ‬
‫ﻭﺃﻧﻜﺮﲤﻮﱐ ﺑﻌﺪ ﻋﺮﻓﺎﻥ ﺻﺒﻮﱐ ‪ ...‬ﻓﻬﻴﺠﺘﻢ ﻭﺟﺪﻱ ﻭﺃﺿﺮﻣﺘﻢ ﻧﺎﺭﻱ‬
‫ﻭﻫﻞ ﺩﺍﻡ ﰲ ﺍﻷﻳﺎﻡ ﻭﺻﻞﹲ ﳍﺎﺟ ﹴﺮ ‪ ...‬ﻭﻭﺩ ﳋﻮﺍ ٍﻥ ﻭﻋﻬﺪ ﻟﻐﺪﺍﺭ؟‬
‫ﺃﻻ ﺣﺎﻛﻢ ﱄ ﰲ ﺍﻟﻐﺮﺍﻡ ﻳﻘﻴﻠﲏ ‪ ...‬ﺃﻻ ﺁﺧﺬ ﱄ ﺑﻌﺪ ﺳﻔﻚ ﺩﻣﻲ ﺛﺎﺭﻱ؟؟‬
‫ﻭﺇﱐ ﻟﺼﺒﺎﺭ ﻋﻠﻰ ﻣﺎ ﻳﻨﻮﻳﲏ ‪ ...‬ﻭﻟﻜﻦ ﻋﻠﻰ ﻫﺠﺮﺍﻧﻜﻢ ﻏﲑ ﺻﺒﺎﺭ‬
‫ﻭﻗﺎﻝ‪:‬‬

‫ﻳﺎ ﺭﺍﻛﺒﹰﺎ ﻋﺮﺽ ﺍﻟﻔﻼﺓ ﺃﻻ ‪ ...‬ﺑﻠﻎ ﺃﺣﺒﺎﻱ ﺍﻟﺬﻱ ﺗﺴﻤﻊ‬

‫ﻭﻗﻞ ﳍﻢ ﻣﺎ ﺟﻒ ﱄ ﻣﺪﻣﻊ ‪ ...‬ﻭﱂ ﻳﻄﺐ ﱄ ﺑﻌﺪ ﻛﻢ ﻣﻀﺠﻊ‬
‫ﻭﻻ ﻟﻘﻴﺖ ﺍﻟﻄﻴﻒ ﻣﺬ ﻏﺒﺘﻢ ‪ ...‬ﻭﺇﳕﺎ ﻳﻠﻘﺎﻩ ﻣﻦ ﻳﻬﺠﻊ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﳌﺎﻝ ﻳﺮﻓﻊ ﻣﺎ ﻻ ﻳﺮﻓﻊ ﺍﳊﺴﺐ ‪ ...‬ﻭﺍﻟﻮﺩ ﻳﻌﻄﻒ ﻣﺎ ﻻ ﻳﻌﻄﻒ ﺍﻟﻨﺴﺐ‬
‫ﻭﺍﳊﻠﻢ ﺁﻓﺘﻪ ﺍﳉﻬﻞ ﺍﳌﻀﺮ ﺑﻪ ‪ ...‬ﻭﺍﻟﻌﻘﻞ ﺁﻓﺘﻪ ﺍﻹﻋﺠﺎﺏ ﻭﺍﻟﻐﻀﺐ‬

‫ﲪﻴﺪ ﺑﻦ ﺛﻮﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬

‫ﻭﻗﻴﻞ ﺍﺑﻦ ﺣﺰﻥ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﻪ ﺑﻦ ﻬﻧﻴﻚ ﰊ ﻫﻼﻝ ﺍﳍﻼﱄ‪ ،‬ﻭﻳﺘﺼﻞ ﻧﺴﺒﻪ ﺑﻨﺰﺍﺭ ﺑﻦ ﻣﻌﺪ ﺃﺑﻮ ﺍﳌﺜﲏ ﺃﺣﺪ‬
‫ﺍﳌﺨﻀﺮﻣﲔ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺃﺩﺭﻙ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﺭﺃﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﺪﺓ‬
‫ﳌﺎ ﺃﺳﻠﻢ ﲪﻴﺪ ﺃﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﻧﺸﺪﻩ‪:‬‬
‫ﺃﺻﺒﺢ ﻗﻠﱯ ﻣﻦ ﺳﻠﻴﻤﻰ ﻣﻘﺼﺪﹰﺍ ‪ ...‬ﺇﻥ ﺧﻄﺄ ﻣﻨﻬﺎ ﻭﺇﻥ ﺗﻌﻤﺪﺍ‬
 ‫ﻓﺤﻤﻞ ﺍﳍﻢ ﻛﻨﺎﺯﹰﺍ ﺟﻠﻌﺪﺍ ‪ ...‬ﺗﺮﻯ ﺍﻟﻌﻠﻴﻔﻲ ﻋﻠﻴﻪ ﻣﻮﻛﺪﺍ‬
‫ﻭﺑﲔ ﻧﺴﻌﻴﻪ ﺧﺪﺑﹰﺎ ﻣﻠﺒﺪﹰﺍ ‪ ...‬ﺇﺫﺍ ﺍﻟﺴﺮﺍﺏ ﺑﺎﻟﻔﻼﺓ ﺍﻃﺮﺩﺍ‬
‫ﻭﳒﺪ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﺗﻮﺭﺩﺍ ‪ ...‬ﺗﻮﺭﺩ ﺍﻟﺴﻴﺪ ﺃﺭﺍﺩ ﺍﳌﺮﺻﺪﺍ‬
‫ﺣﱴ ﺃﺭﺍﺩ ﺭﺑﻨﺎ ﳏﻤﺪﺍ‬
‫ﻭﻗﻴﻞ ﺇﻥ ﲪﻴﺪﹰﺍ ﻗﺎﻝ ﺍﻟﺸﻌﺮ ﰲ ﺃﻳﺎﻡ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ .‬ﺣﺪﺙ ﳏﻤﺪ ﺑﻦ ﻓﻀﺎﻟﺔ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫ﺇﱃ ﺍﻟﺸﻌﺮﺍﺀ ﺃﻻ ﻳﺸﺒﺐ ﺃﺣﺪ ﺑﺎﻣﺮﺃﺓٍ‪ ،‬ﻓﻘﺎﻝ ﲪﻴﺪ ﺑﻦ ﺛﻮ ﹴﺭ‪:‬‬
‫ﻚ ‪ ...‬ﻋﻠﻰ ﻛﻞ ﺃﻓﻨﺎﻥ ﺍﻟﻌﻀﺎﺓ ﺗﺮﻭﻕ‬ ‫ﺃﰊ ﺍﷲ ﺇﻻ ﺃﻥ ﺳﺮﺣﺔ ﻣﺎﻟ ٍ‬
‫ﻓﻘﺪ ﺫﻫﺒﺖ ﻋﺮﺿﹰﺎ ﻭﻣﺎ ﻓﻮﻕ ﻃﻮﳍﺎ ‪ ...‬ﻣﻦ ﺍﻟﺴﺮﺡ ﺇﻻ ﻋﺸﺔ ﻭﺳﺤﻮﻕ‬
‫ﻓﻼ ﺍﻟﻈﻞ ﻣﻦ ﺑﺮﺩ ﺍﻟﻀﺤﻰ ﺗﺴﺘﻄﻴﻌﻪ ‪ ...‬ﻭﻻ ﺍﻟﻔﻲﺀ ﻣﻦ ﺑﻌﺪ ﺍﻟﻌﺸﻲ ﺗﺬﻭﻕ‬
‫ﻓﻬﻞ ﺃﻧﺎ ﺇﻥ ﻋﻠﻠﺖ ﻧﻔﺲ ﺑﺴﺮﺣ ٍﺔ ‪ ...‬ﻣﻦ ﺍﻟﺴﺮﺡ ﻣﺴﺪﻭﺩ ﻋﻠﻲ ﻃﺮﻳﻖ؟‬
‫ﻛﲎ ﻋﻦ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺃﺭﺍﺩﻫﺎ ﺑﺎﻟﺴﺮﺣﺔ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻜﲎ ﻋﻦ ﺍﻟﻨﺴﺎﺀ ﻬﺑﺎ‪ .‬ﻭﻗﺎﻝ‪:‬‬
‫ﻟﻘﺪ ﺃﻣﺮﺕ ﺑﺎﻟﺒﺨﻞ ﺃﻡ ﳏﻤ ٍﺪ ‪ ...‬ﻓﻘﻠﺖ ﳍﺎ ﺣﱴ ﻋﻠﻰ ﺍﻟﺒﺨﻞ ﺃﲨﺪﺍ‬
‫ﺉ ﺟﺎ ﹴﺭ ﻋﻠﻰ ﻣﺎ ﺗﻌﻮﺩﺍ‬
‫ﻓﺈﱐ ﺍﻣﺮﺅ ﻋﻮﺩﺕ ﻧﻔﺴﻲ ﻋﺎﺩ ﹰﺓ ‪ ...‬ﻭﻛﻞ ﺍﻣﺮ ﹴ‬
‫ﺃﺣﲔ ﺑﺪﺍ ﰲ ﺍﻟﺮﺃﺱ ﺷﻴﺐ ﻭﺃﻗﺒﻠﺖ ‪ ...‬ﺇﱃ ﺑﻨﻮ ﻋﻴﻼﻥ ﻣﺜﲎ ﻭﻣﻮﺣﺪﺍ‬
‫ﺭﺟﻮﺕ ﺳﻘﺎﻃﻲ ﻭﺍﻋﺘﻼﱄ ﻭﻧﺒﻮﰐ ‪ ...‬ﻭﺭﺍﺀﻙ ﻋﲏ ﻃﺎﻟﻘﹰﺎ ﻭﺍﺭﺣﻠﻲ ﻏﺪﺍ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻓﻼ ﻳﺒﻌﺪ ﺍﷲ ﺍﻟﺸﺒﺎﺏ ﻭﻗﻮﻟﻨﺎ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺻﺒﻮﻧﺎ ﺻﺒﻮﹰﺓ ﺳﻨﺘﻮﺏ‬
‫ﻟﻴﺎﱄ ﲰﻊ ﺍﻟﻐﺎﻧﻴﺎﺕ ﻭﻃﺮﻓﻬﺎ ‪ ...‬ﺇﱃ ﻭﺇﺫ ﺭﳛﻲ ﳍﻦ ﺟﻨﻮﺏ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻟﻮ ﱂ ﻳﻮﻛﻞ ﺑﺎﻟﻔﱴ ‪ ...‬ﺇﻻ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﻨﻌﻢ‬
‫ﻭﺗﻨﺎﻭﺑﺎﻩ ﻷﻭﺷﻜﺎ ‪ ...‬ﺃﻥ ﻳﺴﻠﻤﺎﻩ ﺇﱃ ﺍﳍﺮﻡ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻣﺎ ﻫﺎﺝ ﻫﺬﺍ ﺍﻟﺸﻮﻕ ﺇﻻ ﲪﺎﻣﺔ ‪ ...‬ﺩﻋﺖ ﺳﺎﻕ ﺣ ﹴﺮ ﻣﻐﺮ ﹴﻡ ﻓﺘﺮﳕﺎ‬
‫ﺑﻜﺖ ﻣﺜﻞ ﺛﻜﻠﻰ ﻗﺪ ﺃﺻﻴﺐ ﲪﻴﻤﻬﺎ ‪ ...‬ﳐﺎﻓﺔ ﺑﲔ ﻳﺘﺮﻙ ﺍﳊﺒﻞ ﺃﺟﺬﻣﺎ‬
‫ﻓﻠﻢ ﺃﺭ ﻣﺜﻠﻲ ﺷﺎﻗﻪ ﺻﻮﺕ ﻣﺜﻠﻬﺎ ‪ ...‬ﻭﻻ ﻋﺮﺑﻴﹰﺎ ﺷﺎﻓﻪ ﺻﻮﺕ ﺃﻋﺠﻤﺎ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﳌﺎ ﺣﻈﺮ ﻋﻤﺮ ﻋﻠﻰ ﺍﻟﺸﻌﺮﺍﺀ ﺫﻛﺮ ﺍﻟﻨﺴﺎﺀ‪:‬‬
‫ﲡﺮﻡ ﺃﻫﻠﻮﻫﺎ ﻷﻥ ﻛﻨﺖ ﻣﺸﻌﺮﹰﺍ ‪ ...‬ﺟﻨﻮﻧﹰﺎ ﻬﺑﺎ ﻳﺎ ﻃﻮﻝ ﻫﺬﺍ ﺍﻟﺘﺠﺮﻡ‬
‫ﻭﻣﺎﱄ ﻣﻦ ﺫﻧﺐ ﺇﻟﻴﻬﻢ ﻋﻠﻤﺘﻪ ‪ ...‬ﺳﻮﻯ ﺃﻧﲏ ﻗﺪ ﻗﻠﺖ ﻳﺎ ﺳﺮﺣﺔ ﺍﲰﻠﻲ‬
‫ﺕ ﻭﺇﻥ ﱂ ﺗﻜﻠﻤﻲ‬‫ﺑﻠﻰ ﻓﺎﺳﻠﻤﻲ ﲦﺖ ﺍﲰﻠﻲ ‪ ...‬ﺛﻼﺙ ﲢﻴﺎ ٍ‬
‫ﻭﻗﺎﻝ ﻟﺰﻭﺟﺘﻪ‪:‬‬
‫ﺖ ‪ ...‬ﻋﻠﻰ ﻭﱂ ﺃﺑﺮﺡ ﺑﺪﻳ ﹴﻦ ﻣﻄﺮﺩﺍ‬
‫ﻓﺎﻗﺴﻢ ﻟﻮﻻ ﺃﻥ ﺣﺪﺑﹰﺎ ﺗﺘﺎﺑﻌ ْ‬
 ‫ﻟﺰﺍﲪﺖ ﻣﻜﺴﺎ ﹰﻻ ﻛﺄﻥ ﺛﻴﺎﻬﺑﺎ ‪ ...‬ﲡﻦ ﻏﺰﺍ ﹰﻻ ﺑﺎﳋﻤﻴﻠﺔ ﺃﻏﻴﺪﺍ‬
‫ﺇﺫﺍ ﺃﻧﺖ ﺑﺎﻛﺮﺕ ﺍﳌﻨﻴﺌﺔ ﺑﺎﻛﺮﺕ ‪ ...‬ﻣﺪﺍﻛﹰﺎ ﳍﺎ ﻣﻦ ﺯﻋﻔﺮﺍ ٍﻥ ﻭﺇﳕﺪﺍ‬
‫ﻣﺎﺕ ﲪﻴﺪ ﺑﻦ ﺛﻮ ﹴﺭ ﰲ ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪. -‬‬
‫ﻚ ﺍﻷﺭﻗﻂ‬
‫ﲪﻴﺪ ﺑﻦ ﻣﺎﻟ ٍ‬
‫ﻼ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﲞﻼﺀ ﺍﻟﻌﺮﺏ‬
‫ﻭﻟﻘﺐ ﺑﺎﻷﺭﻗﻂ ﻵﺛﺎﺭ ﻛﺎﻧﺖ ﺑﻮﺟﻬﻪ‪ ،‬ﻭﻫﻮ ﺷﺎﻋﺮ ﺇﺳﻼﻣﻲ ﳎﻴﺪ ﻭﻛﺎﻥ ﲞﻴ ﹰ‬
‫ﺃﺭﺑﻌﺔ‪ :‬ﺍﳊﻄﻴﺌﺔ‪ ،‬ﻭﲪﻴﺪ ﺍﻷﺭﻗﻂ‪ ،‬ﻭﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ‪ ،‬ﻭﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ‪ .‬ﻭﻣﻦ ﺷﻌﺮ ﲪﻴﺪ‪:‬‬
‫ﻭﻗﺪ ﺍﻏﺘﺪﻯ ﻭﺍﻟﺼﺒﺢ ﳏﻤﺮ ﺍﻟﻄﺮﺭ ‪ ...‬ﻭﺍﻟﻠﻴﻞ ﳛﺪﻭﻩ ﺗﺒﺎﺷﲑ ﺍﻟﺴﺤﺮ‬
‫ﻭﰲ ﺗﻮﺍﻟﻴﻪ ﳒﻮﻡ ﻛﺎﻟﺸﺮﺭ ‪ ...‬ﺑﺴﺤﻖ ﺍﳌﻴﻌﺔ ﻣﻴﺎﻝ ﺍﻟﻌﺬﺭ‬
‫ﻛﺄﻧﻪ ﻳﻮﻡ ﺍﻟﺮﻫﺎﻥ ﺍﶈﺘﻀﺮ ‪ ...‬ﻭﻗﺪ ﺑﺪﺍ ﺃﻭﻝ ﺷﺨﺺ ﻳﻨﺘﻈﺮ‬
‫ﺩﻭﻥ ﺃﺛﺎﰊ ﻣﻦ ﺍﳋﻴﻞ ﺯﻣﺮ ‪ ...‬ﺿﺎ ﹴﺭ ﻏﺪﺍ ﻳﻨﻔﺾ ﺻﻴﺒﺎﻥ ﺍﳌﻄﺮ‬
‫ﻋﻦ ﺯﻑ ﻣﻠﺤﺎﺡ ﺑﻌﻴﺪ ﺍﳌﻨﻜﺪﺭ ‪ ...‬ﺃﻗﲎ ﺗﻈﻞ ﻃﲑﻩ ﻋﻠﻰ ﺣﺬﺭ‬

‫ﺡ ﺑﺎﻟﺒﺼﺮ‬
‫ﻳﻠﺬﻥ ﻣﻨﻪ ﲢﺖ ﺃﻓﻨﺎﻥ ﺍﻟﺸﺠﺮ ‪ ...‬ﻣﻦ ﺻﺎﺩﻕ ﺍﻟﻮﺩﻕ ﻃﺮﻭ ﹴ‬
‫ﺑﻌﻴﺪ ﺗﻮﻫﻴﻢ ﺍﻟﻮﻗﺎﻉ ﻭﺍﻟﻨﻈﺮ ‪ ...‬ﻛﺄﳕﺎ ﻋﻴﻨﺎﻩ ﰲ ﺣﺮﰲ ﺣﺠﺮ‬
‫ﻕ ﱂ ﲣﺮﻕ ﺑﺎﻹﺑﺮ‬
‫ﺑﲔ ﻣﺂ ﹴ‬
‫ﻭﻗﺎﻝ ﰲ ﻭﺻﻒ ﺃﻓﻌﻰ‪:‬‬
‫ﻣﻨﻬﺮﺕ ﺍﻟﺸﺪﻕ ﺭﻗﻮﺩ ﺍﻟﻀﺤﻰ ‪ ...‬ﺳﺎ ﹴﺭ ﻃﻤﻮﺭ ﺑﺎﻟﺪﺟﻨﺎﺕ‬
‫ﻭﺗﺎﺭﺓ ﲢﺴﺒﻪ ﻣﻴﺘﹰﺎ ‪ ...‬ﻣﻦ ﻃﻮﻝ ﺇﻃﺮﺍﻕ ﻭﺇﺧﺒﺎﺕ‬
‫ﻳﺴﺒﺘﻪ ﺍﻟﺼﺒﺢ ﻭﻃﻮﺭﹰﺍ ﻟﻪ ‪ ...‬ﻧﻔﺦ ﻭﻧﻘﺐ ﰲ ﺍﳌﻐﺎﺭﺍﺕ‬

‫ﲪﻴﺪ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻣﻐﻴﺚ‬

‫ﺍﺑﻦ ﻧﺼﺮ ﺑﻦ ﻣﻨﻘﺬ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻨﻘ ٍﺬ ﻣﻜﲔ ﺍﻟﺪﻭﻟﺔ ﺃﺑﻮ ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﻜﻨﺎﱐ‪ .‬ﻭﻟﺪ ﺑﺸﻴﺰﺭ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﻬﺑﺎ ﻧﺸﺄ‪ ،‬ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﺩﻣﺸﻖ ﻭﺳﻜﻨﻬﺎ ﻭﻛﺘﺐ ﰲ ﺍﳉﻴﺶ ﻭﻛﺎﻥ ﳛﻔﻆ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ‪.‬‬
‫ﺗﻮﰲ ﲝﻠﺐ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﻨﲔ ﻭﲬﺴﻤﺎﺋﺔ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﺩﻧﻮ ﺑﻮﺩﻱ ﻭﺣﻈﻲ ﻣﻨﻚ ﻳﺒﻌﺪﱐ ‪ ...‬ﻫﺬﺍ ﻟﻌﻤﺮﻙ ﻋﲔ ﺍﻟﻐﱭ ﻭﺍﻟﻐﱭ‬
‫ﻭﺇﻥ ﺗﻮﺧﻴﺘﲏ ﻳﻮﻣﹰﺎ ﺑﻼﺋﻤ ٍﺔ ‪ ...‬ﺭﺟﻌﺖ ﺑﺎﻟﻠﻮﻡ ﺇﺑﻘﺎ ًﺀ ﻋﻠﻰ ﺍﻟﺰﻣﻦ‬
‫ﻭﺣﺴﻦ ﻇﲏ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻚ ﻓﻬﻞ ‪ ...‬ﻋﺪﻟﺖ ﰲ ﺍﻟﻈﻦ ﰊ ﻋﻦ ﺭﺃﻳﻚ ﺍﳊﺴﻦ؟‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻗﻬﻮ ٍﺓ ﻛﺪﻣﻮﻉ ﺍﻟﺼﺐ ﺻﺎﻓﻴ ٍﺔ ‪ ...‬ﺗﻜﺎﺩ ﰲ ﺍﻟﻜﺄﺱ ﻋﻨﺪ ﺍﻟﺸﺮﺏ ﺗﻠﺘﻬﺐ‬
‫ﻳﻄﻔﻮ ﺍﳊﺒﺎﺏ ﻋﻠﻴﻬﺎ ﻭﻫﻲ ﺭﺍﺳﺒﺔ ‪ ...‬ﻛﺄﻧﻪ ﻓﻀﺔ ﻣﻦ ﲢﺘﻬﺎ ﺫﻫﺐ‬
 ‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺳﻼﻣﺔ ﺃﺯﺭﻯ ﺍﲪﺮﺍﺭ ﺷﻌﺎﻋﻬﺎ ‪ ...‬ﺑﺎﻟﻮﺭﺩ ﻭﺍﻟﻮﺟﻨﺎﺕ ﻭﺍﻟﻴﺎﻗﻮﺕ‬
‫ﺟﺎﺀﺕ ﻣﻊ ﺍﻟﺴﺎﻗﻲ ﺗﻨﲑ ﺑﻜﺄﺳﻬﺎ ‪ ...‬ﻓﻜﺄﻬﻧﺎ ﺍﻟﻼﻫﻮﺕ ﰲ ﺍﻟﻨﺎﺳﻮﺕ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻣﺎ ﺑﻌﺪ ﺟﻠﻖ ﻟﻠﻤﺮﺗﺎﺩ ﻣﻨﺰﻟﺔ ‪ ...‬ﻭﻻ ﻛﺴﻜﺎﻬﻧﺎ ﰲ ﺍﻷﺭﺽ ﺳﻜﺎﻥ‬
‫ﻓﻜﻠﻬﺎ ﺠﻤﻟﺎﻝ ﺍﻟﻄﺮﻑ ﻣﻨﺘﺰﻩ ‪ ...‬ﻭﻛﻠﻬﻢ ﻟﺼﺮﻭﻑ ﺍﻟﺪﻫﺮ ﺃﻗﺮﺍﻥ‬
‫ﻭﻫﻢ ﻭﺇﻥ ﺑﻌﺪﻭﺍ ﻣﲏ ﺑﻨﺴﺒﺘﻬﻢ ‪ ...‬ﺇﺫﺍ ﺑﻠﻮﻬﺗﻢ ﺑﺎﻟﻮﺩ ﺇﺧﻮﺍﻥ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺑﻠﺪ ٍﺓ ﲨﻌﺖ ﻣﻦ ﻛﻞ ﻣﺒﻬﺠﺔ ‪ ...‬ﻓﻤﺎ ﻳﻘﻮﺕ ﳌﺮﺗﺎ ٍﺩ ﻬﺑﺎ ﻭﻃﺮ‬
‫ﻑ ﻣﻦ ﺭﺑﻌﻬﺎ ﺃﻓﻖ ‪ ...‬ﻭﻛﻞ ﻣﺸﺘﺮﻑ ﻣﻦ ﺃﻓﻘﻬﺎ ﻗﻤﺮ‬ ‫ﺑﻜﻞ ﻣﺸﺘﺮ ٍ‬
‫ﲑ ﺍﻷﻧﺼﺎﺭﻱ‬ ‫ﲪﻴﺪﺓ ﺑﻨﺖ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸ ﹴ‬
‫ﺷﺎﻋﺮﺓ ﺍﺑﻨﺔ ﺷﺎﻋﺮﹴ‪ ،‬ﻛﺎﻧﺖ ﲢﺖ ﺧﺎﻟﺪ ﺑﻦ ﺍﳌﻬﺎﺟﺮ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﺗﺰﻭﺝ ﻬﺑﺎ ﺑﺪﻣﺸﻖ ﳌﺎ ﻗﺪﻡ ﻋﻠﻲ ﻋﺒﺪ ﺍﳌﻠﻚ‬
‫ﺍﺑﻦ ﻣﺮﻭﺍﻥ ﻓﻘﺎﻟﺖ ﻓﻴﻪ‪:‬‬
‫ﻧﻜﺤﺖ ﺍﳌﺪﻳﲏ ﺇﺫ ﺟﺎﺀﱐ ‪ ...‬ﻓﻴﺎ ﻟﻚ ﻣﻦ ﻧﻜﺤ ٍﺔ ﻏﺎﻟﻴ ْﻪ‬
‫ﻛﻬﻮ ﹸﻝ ﺩﻣﺸﻖ ﻭﺷﺒﺎﻬﻧﺎ ‪ ...‬ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺍﳉﺎﻟﻴﺔ‬
‫ﺻﻨﺎﻥ ﳍﻢ ﻛﺼﻨﺎﻥ ﺍﻟﺘﻴﻮ ‪ ...‬ﺱ ﺃﻋﻲ ﻋﻠﻰ ﺍﳌﺴﻚ ﻭﺍﻟﻐﺎﻟﻴﻪ‬
‫ﻓﻘﺎﻝ ﳚﻴﺒﻬﺎ‪:‬‬
‫ﺃﺳﻨﺎ ﺿﻮﺀ ﻧﺎﺭ ﺿﻤﺮﺓ ﺑﺎﻟﻘﻒ ‪ ...‬ﺭﺓ ﺃﺑﺼﺮﺕ ﺃﻡ ﺳﻨﺎ ﺿﻮﺀ ﺑﺮﻕ؟!‬
‫ﻗﺎﻃﻨﺎﺕ ﺍﳊﺠﻮﻥ ﺃﺷﻬﻰ ﺇﱃ ﻗﻞ ‪ ...‬ﰊ ﻣﻦ ﺳﺎﻛﻨﺎﺕ ﺩﻭﺭ ﺩﻣﺸﻖ‬
‫ﻳﺘﻀﻮﻋﻦ ﻟﻮ ﺗﻀﻤﺨﻦ ﺑﺎﳌﺲ ‪ ...‬ﻙ ﺻﻨﺎﻧﹰﺎ ﻛﺄﻧﻪ ﺭﻳﺢ ﻣﺮﻕ‬
‫ﻉ ﻓﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻳﻮﻣﹰﺎ ﺗﻨﻈﺮ ﺇﱃ ﻗﻮﻣﻪ ﺟﺬﺍ ﹴﻡ ﻭﻗﺪ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻨﺪﻩ ﻓﻼﻣﻬﺎ ﻓﻘﺎﻟﺖ‪:‬‬
‫ﰒ ﻃﻠﻘﻬﺎ ﻓﺨﻠﻔﻪ ﻋﻠﻴﻬﺎ ﺭﻭﺡ ﺑﻦ ﺯﻧﺒﺎ ﹴ‬
‫ﻭﻫﻞ ﺃﺭﻯ ﺇﻻ ﺟﺬﺍﻣﺎﹰ‪ ،‬ﻓﻮ ﺍﷲ ﻣﺎ ﺃﺣﺐ ﺍﳊﻼﻝ ﻣﻨﻬﻢ ﻓﻜﻴﻒ ﺑﺎﳊﺮﺍﻡ؟ ﻭﻗﺎﻟﺖ ﻬﺗﺠﻮﻩ‪:‬‬
‫ﺡ ﻭﺃﻧﻜﺮ ﺟﻠﺪﻩ ‪ ...‬ﻭﻋﺠﺖ ﻋﺠﻴﺠﺎﹰ ﻣﻦ ﺟﺬﺍﻡ ﺍﳌﻄﺎﺭﻑ‬ ‫ﺑﻜﻲ ﺍﳋﺰ ﻣﻦ ﺭﻭ ﹴ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺒﺎ ﻗﺪ ﻛﻨﺖ ﺣﻴﻨﹰﺎ ﻟﺒﺎﺳﻬﻢ ‪ ...‬ﻭﺃﻛﺴﻴﺔ ﻛﺮﺩﻳﺔ ﻭﻗﻄﺎﺋﻒ‬
‫ﻓﻘﺎﻝ ﺭﻭﺡ ﳚﻴﺒﻬﺎ‪:‬‬
‫ﻓﺈﻥ ﺗﺒﻚ ﻣﻨﺎ ﺗﺒﻚ ﳑﻦ ﻳﺼﻮﻬﻧﺎ ‪ ...‬ﻭﻣﺎ ﺻﺎﻬﻧﺎ ﺇﻻ ﺍﻟﻠﺌﺎﻡ ﺍﳌﻘﺎﺭﻑ‬
‫ﻭﻗﺎﻝ ﳍﺎ‪:‬‬
‫ﺃﺛﲏ ﻋﻠﻲ ﲟﺎ ﻋﻠﻤﺖ ﻓﺈﻧﲏ ‪ ...‬ﻣﺜ ﹴﻦ ﻋﻠﻴﻚ ﻟﺒﺌﺲ ﺣﺸﻮ ﺍﳌﻨﻄﻖ‬
‫ﻓﻘﺎﻟﺖ‪:‬‬
‫ﺃﺛﲏ ﻋﻠﻴﻚ ﺑﺄﻥ ﺑﺎﻋﻚ ﺿﻴﻖ ‪ ...‬ﻭﺑﺄﻥ ﺃﺻﻠﻚ ﰲ ﺟﺬﺍ ﹴﻡ ﻣﻠﺼﻖ‬
 ‫ﻓﻘﺎﻝ ﺭﻭﺡٌ‪:‬‬
‫ﺃﺛﲏ ﻋﻠﻲ ﲟﺎ ﻋﻠﻤﺖ ﻓﺈﻧﲏ ‪ ...‬ﻣﺌ ﹴﻦ ﻋﻠﻴﻚ ﺑﻨﱳ ﺭﻳﺢ ﺍﳉﻮﺭﺏ‬

‫ﺑﺎﺏ ﺍﳋﺎﺀ‬

‫ﺧﺎﻟﺪ ﺍﻟﺰﺑﻴﺪﻱ ﺍﻟﻴﻤﲏ‬

‫ﺷﺎﻋﺮ ﺇﺳﻼﻣﻲ ﻣﻘﻞ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲏ‪ :‬ﻗﺪﻡ ﺧﺎﻟﺪ ﺍﻟﺰﺑﻴﺪﻱ ﰲ ﲨﺎﻋﺔ ﻣﻌﻪ ﻣﻦ ﺯﺑﻴﺪ ﺇﱃ ﺳﻨﺠﺎﺭ‬
‫ﻭﻣﻌﻪ ﺍﺑﻨﺎ ﻋ ﹴﻢ ﻟﻪ ﻳﻘﺎﻝ ﻷﺣﺪﳘﺎ ﺿﺎﰊﺀ ﻭﻟﻶﺧﺮ ﻋﻮﻳﺪ‪ ،‬ﻓﺸﺮﺑﻮﺍ ﻳﻮﻣﹰﺎ ﻣﻦ ﺷﺮﺍﺏ ﺳﻨﺠﺎﺭ ﻓﺤﻨﻮﺍ ﺇﱃ ﺑﻼﺩﻫﻢ ﻓﻘﺎﻝ‬
‫ﺧﺎﻟﺪ‪:‬‬
‫ﺃﻳﺎ ﺟﺒﻠﻲ ﺳﻨﺠﺎﺭ ﻣﺎ ﻛﻨﺘﻤﺎ ﻟﻨﺎ ‪ ...‬ﻣﺼﻴﻔﹰﺎ ﻭﻻ ﻣﺸﱴ ﻭﻻ ﻣﺘﺮﺑﻌﹰﺎ‬
‫ﻭﻳﺎ ﺟﺒﻠﻲ ﺳﻨﺠﺎﺭ ﻫﻼ ﺑﻜﻴﺘﻤﺎ ‪ ...‬ﻟﺪﺍﻋﻲ ﺍﳍﻮﻯ ﻣﻨﺎ ﺷﺘﻴﺘﲔ ﺃﺩﻣﻌﺎ‬
‫ﺝ ﺷﻜﻮﻧﺎ ﺇﻟﻴﻬﻤﺎ ‪ ...‬ﺟﺮﺕ ﻋﱪﺍﺕ ﻣﻨﻬﻤﺎ ﺃﻭ ﺗﺼﺪﻋﺎ‬ ‫ﻓﻠﻮ ﺟﺒﻼ ﻋﻮ ﹴ‬
‫ﺑﻜﻲ ﻳﻮﻡ ﺗﻞ ﺍﶈﻠﺒﻴﺔ ﺿﺎﰊﺀ ‪ ...‬ﻭﺃﳍﻲ ﻋﻮﻳﺪﹰﺍ ﺑﺜﻪ ﻗﺘﻘﻨﻌﺎ‬

‫ﻓﺎﻧﱪﻯ ﻟﻪ ﺭﺟﻞ ﻣﻦ ﺍﻟﻨﻤﺮ ﺑﻦ ﻗﺎﺳﻂ ﻳﻘﺎﻝ ﻟﻪ ﺩﺛﺎﺭ ﺃﺣﺪ ﺑﲏ ﺣﻴﻲ ﻓﻘﺎﻝ‪:‬‬

‫ﺃﻳﺎ ﺟﺒﻠﻲ ﺳﻨﺠﺎﺭ ﻫﻼ ﺩﻗﻘﺘﻤﺎ ‪ ...‬ﺑﺮﻛﻨﻴﻜﻤﺎ ﺃﻧﻒ ﺍﻟﺰﺑﻴﺪﻱ ﺃﲨﻌﺎ‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﺟﺎﺀﺕ ﺯﺑﻴﺪ ﳍﺠﺮ ٍﺓ ‪ ...‬ﻭﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ ﺃﺭﺍﻣﻞ ﺟﻮﻋﺎ‬
‫ﺗﺒﻜﻲ ﻋﻠﻲ ﺃﺭﺽ ﺍﳊﺠﺎﺯ ﻭﻗﺪ ﺭﺃﺕ ‪ ...‬ﺟﺮﺍﺋﺐ ﲬﺴﹰﺎ ﰲ ﺟﺪﺍﻝ ﻓﺄﺭﺑﻌﺎ‬
‫ﻓﺄﺟﺎﺑﻪ ﺧﺎﻟﺪ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﺳﻨﺠﺎﺭ ﺗﺒﻜﻲ ﺳﻮﻗﻬﺎ ﻛﻠﻤﺎ ﺭﺃﺕ ‪ ...‬ﻬﺑﺎ ﳕﺮﻳﹰﺎ ﺫﺍ ﻛﺴﺎﻭﻳﻦ ﺃﻳﻔﻤﺎ‬
‫ﺇﺫﺍ ﳕﺮﻱ ﻃﺎﻟﺐ ﺍﻟﻮﺗﺮ ﻏﺮﻩ ‪ ...‬ﻣﻦ ﺍﻟﻮﺗﺮ ﺃﻥ ﻳﺒﻘﻰ ﻃﻌﺎﻣﹰﺎ ﻓﻴﺸﺒﻌﺎ‬
‫ﺇﺫﺍ ﳕﺮﻱ ﺿﺎﻕ ﺑﻴﺘﻚ ﻓﺎﻗﺮﻩ ‪ ...‬ﻣﻊ ﺍﻟﻜﻠﺐ ﺯﺍﺩ ﺍﻟﻜﻠﺐ ﻭﺍﺟﺮﳘﺎ ﻣﻌﺎ‬
‫ﲑ ﻗﺮﻳﺘﻪ ‪ ...‬ﺑﻜﻴﺖ ﻭﻧﺎﺣﺖ ﺃﻣﻚ ﺍﳊﻮﻝ ﺃﲨﻌﺎ؟‬ ‫ﺃﻣﻦ ﺃﺟﻞ ﻣ ٍﺪ ﻣﻦ ﺷﻌ ﹴ‬
‫ﺑﻜﻰ ﳕﺮﻱ ﺃﺭﻏﻢ ﺍﷲ ﺃﻧﻔﻪ ‪ ...‬ﺑﺴﻨﺠﺎﺭ ﺣﱴ ﺗﻨﻔﺬ ﺍﻟﻌﲔ ﺃﺩﻣﻌﺎ‬

‫ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬

‫ﺍﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻷﻫﺘﻢ ﺃﺑﻮ ﺻﻔﻮﺍﻥ ﺍﻟﺘﻤﻴﻤﻲ ﺍﳌﻨﻘﺮﻱ‪ ،‬ﺃﺣﺪ ﻓﺼﺤﺎﺀ ﺍﻟﻌﺮﺏ ﻭﺧﻄﺒﺎﺋﻬﻢ‪ ،‬ﻛﺎﻥ ﺭﻭﺍﻳﺔ ﻟﻸﺧﺒﺎﺭ‬
‫ﺧﻄﻴﺒﹰﺎ ﻣﻔﻮﻫﹰﺎ ﺑﻠﻴﻐﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﳚﺎﻟﺲ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﺧﺎﻟﺪﹰﺍ ﺍﻟﻘﺴﺮﻱ‪.‬‬
‫ﺣﺪﺙ ﺍﻟﻌﺘﱯ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻟﺴﺒﻪ ﺍﺑﻦ ﻋﻘﺎﻝ ﻭﻋﻨﺪﻩ ﺍﻟﻔﺮﺯﺩﻕ ﻭﺟﺮﻳﺮ ﻭﺍﻷﺧﻄﻞ ﻭﻫﻮ ﻳﻮﻣﺌ ٍﺬ‬
‫ﺃﻣﲑ‪ :‬ﺃﻻ ﲣﱪﱐ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻗﺪ ﻣﺰﻗﻮﺍ ﺃﻋﺮﺍﺿﻬﻢ‪ ،‬ﻭﻫﺘﻜﻮﺍ ﺃﺳﺘﺎﺭﻫﻢ‪ ،‬ﻭﺃﻏﺮﻭﺍ ﺑﲔ ﻋﺸﺎﺋﺮﻫﻢ ﰲ ﻏﲑ ﺧﲑ‬
‫ﻭﻻ ﺑ ﹴﺮ ﻭﻻ ﻧﻔ ﹴﻊ ﺃﻳﻬﻢ ﺃﺷﻌﺮ؟ ﻓﻘﺎﻝ ﺳﺒﺔ‪ :‬ﺃﻣﺎ ﺟﺮﻳﺮ ﻓﻴﻐﺮﻑ ﻣﻦ ﲝﺮﹴ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻔﺮﺯﺩﻕ ﻓﻴﻨﺤﺖ ﻣﻦ ﺻﺨﺮﹴ‪ ،‬ﻭﺃﻣﺎ‬
 ‫ﺍﻷﺧﻄﻞ ﻓﻴﺠﻴﺪ ﺍﳌﺪﺡ ﻭﺍﻟﻔﺨﺮ‪ .‬ﻓﻘﺎﻝ ﻫﺸﺎﻡ‪ :‬ﻣﺎ ﻓﺴﺮﺕ ﻟﻨﺎ ﺷﻴﺌﹰﺎ ﳓﺼﻠﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻋﻨﺪﻱ ﻳﻐﺮ ﻣﺎ ﻗﻠﺖ‪ .‬ﻓﻘﺎﻝ‬
‫ﳋﺎﻟﺪ ﻟﻦ ﺻﻔﻮﺍﻥ‪ :‬ﺻﻔﻬﻢ ﻟﻨﺎ ﻳﺎ ﺑﻦ ﺍﻷﻫﺘﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺃﻋﻈﻤﻬﻢ ﻓﺨﺮﹰﺍ ﻭﺃﺑﻌﺪﻫﻢ ﺫﻛﺮﹰﺍ ﻭﺃﺣﺴﻨﻬﻢ ﻋﺬﺭﹰﺍ ﻭﺃﺷﺪﻫﻢ‬
‫ﻼ ﻭﺃﻗﻠﻬﻢ ﻏﺰ ﹰﻻ ﻭﺃﺣﻼﻣﻬﻢ ﻋﻠﻼﹰ‪ ،‬ﺍﻟﻄﺎﻣﻲ ﺇﺫﺍ ﺯﺧﺮ‪ ،‬ﻭﺍﳊﺎﻣﻲ ﺇﺫﺍ ﺯﺃﺭ‪ ،‬ﻭﺍﻟﺴﺎﻣﻲ ﺇﺫﺍ ﺧﻄﺮ‪ ،‬ﺍﻟﺬﻱ ﺇﻥ ﻫﺪﺭ‬
‫ﻣﻴ ﹰ‬
‫ﻗﺎﻝ‪ ،‬ﻭﺇﻥ ﺧﻄﺮ ﺻﺎﻝ‪ ،‬ﺍﻟﻔﺼﻴﺢ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺍﻟﻄﻮﻳﻞ ﺍﻟﻌﻨﺎﻥ‪ ،‬ﻓﺎﻟﻔﺮﺯﺩﻕ‪ ،‬ﻭﺃﻣﺎ ﺃﺣﺴﻨﻬﻢ ﻧﻌﺘﹰﺎ ﻭﺃﻣﺪﺣﻬﻢ ﺑﻴﺘﹰﺎ ﻭﺃﻗﻠﻬﻢ‬
‫ﻓﻮﺗﺎﹰ‪ ،‬ﺍﻟﺬﻱ ﺇﻥ ﻫﺠﺎ ﻭﺿﻊ‪ ،‬ﻭﺇﻥ ﻣﺪﺡ ﺭﻓﻊ‪ ،‬ﻓﺎﻷﺧﻄﻞ‪ ،‬ﻭﺃﻣﺎ ﺃﻏﺰﺭﻫﻢ ﲝﺮﹰﺍ ﻭﺃﺭﻗﻬﻢ ﺷﻌﺮﹰﺍ ﻭﺃﻫﺘﻜﻬﻢ ﻟﻌﺪﻭﻩ‬
‫ﺳﺘﺮﺍﹰ‪ ،‬ﺍﻷﻏﺮ ﺍﻷﺑﻠﻖ ﺍﻟﺬﻱ ﺇﻥ ﻃﻠﺐ ﱂ ﻳﺴﺒﻖ‪ ،‬ﻭﺇﻥ ﻃﻠﺐ ﱂ ﻳﻠﺤﻖ‪ ،‬ﻓﺠﺮﻳﺮ‪ ،‬ﻭﻛﻠﻬﻢ ﺫﻛﻲ ﺍﻟﻔﺆﺍﺩ‪ ،‬ﺭﻓﻴﻊ ﺍﻟﻌﻤﺎﺀ‪،‬‬
‫ﻭﺍﺭﻯ ﺍﻟﺰﻧﺎﺩ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻣﺴﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ :‬ﻣﺎ ﲰﻌﻨﺎ ﲟﺜﻠﻚ ﻳﺎ ﺧﺎﻟﺪ ﰲ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﻻ ﺭﺃﻳﻨﺎ ﰲ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﺃﺷﻬﺪ ﺃﻧﻚ ﺃﺣﺴﻨﻬﻢ ﻭﺻﻔﺎﹰ‪ ،‬ﻭﺃﻟﻴﻨﻬﻢ ﻋﻄﻔﺎﹰ‪ ،‬ﻭﺃﻋﻔﻬﻢ ﻣﻘﺎﻻﹰ‪ ،‬ﻭﺃﻛﺮﻣﻬﻢ ﻓﻌﺎ ﹰﻻ‪ .‬ﻓﻘﺎﻝ ﺧﺎﻟﺪ‪ - :‬ﺃﰎ ﺍﷲ ﻋﻠﻴﻜﻢ‬
‫ﻧﻌﻤﻪ ﻭﺃﺟﺰﻝ ﻟﺪﻳﻜﻢ ﻗﺴﻤﻪ ﻭﺁﻧﺲ ﺑﻜﻢ ﺍﻟﻐﺮﺑﺔ ﻭﻓﺮﺝ ﺑﻜﻢ ﺍﻟﻜﺮﺑﺔ ‪ ، -‬ﻭﺃﻧﺖ ﻭﺍﷲ ﻣﺎ ﻋﻠﻤﺖ ﺃﻳﻬﺎ ﺍﻷﻣﺮ ﻛﺮﱘ‬
‫ﺍﻟﻐﺮﺍﺱ‪ ،‬ﻋﺎﱂ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﺟﻮﺍﺩ ﰲ ﺍﶈﻞ‪ ،‬ﺑﺴﺎﻡ ﻋﻨﺪ ﺍﻟﺒﺬﻝ‪ ،‬ﺣﻠﻴﻢ ﻋﻨﺪ ﺍﻟﻄﻴﺶ‪ ،‬ﰲ ﺫﺭﻭﺓ ﻗﺮﻳﺶﹴ‪ ،‬ﻭﻟﺒﺎﺏ ﻋﺒﺪ‬
‫ﴰﺲ‪ ،‬ﻭﻳﻮﻣﻚ ﺧﲑ ﻣﻦ ﺃﻣﺲ‪ .‬ﻓﻀﺤﻚ ﻫﺸﺎﻡ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻛﺘﺨﻠﺼﻚ ﻳﺎ ﺑﻦ ﺻﻔﻮﺍﻥ ﰲ ﻣﺪﺡ ﻫﺆﻻﺀ‬
‫ﻭﻭﺻﻔﻬﻢ ﺣﱴ ﺃﺭﺿﻴﺘﻬﻢ ﲨﻴﻌﹰﺎ‪.‬‬
‫ﻭﻋﻦ ﻋﻤﺮ ﺑﻦ ﺷﺒﻪ ﻗﺎﻝ‪ :‬ﻣﺮ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ ﺑﺎﰊ ﳔﻴﻠﺔ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺮﺍﺟﺰ ﻭﻗﺪ ﺑﲏ ﺩﺍﺭﹰﺍ ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﳔﻴﻠﺔ‪ :‬ﻳﺎ ﺃﺑﺎ‬
‫ﺻﻔﻮﺍﻥ‪ ،‬ﻛﻴﻒ ﺗﺮﻯ ﺩﺍﺭﻱ؟ ﻗﺎﻝ ﺭﺃﻳﺘﻚ ﺳﺄﻟﺖ ﻓﻴﻬﺎ ﺇﳊﺎﻓﺎﹰ‪ ،‬ﻭﺃﻧﻔﻘﺖ ﻣﺎ ﲨﻌﺖ ﳍﺎ ﺇﺳﺮﺍﻓﺎﹰ‪ ،‬ﺟﻌﻠﺖ ﺇﺣﺪﻯ ﻳﺪﻳﻚ‬
‫ﺳﻄﺤﹰﺎ ﻭﻣﻶﺕ ﺍﻷﺧﺮﻯ ﺳﻼﺣﹰﺎ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻣﻦ ﻭﺿﻊ ﰲ ﺳﻄﺤﻲ ﻭﺇﻻ ﻣﻸﺗﻪ ﺑﺴﻠﺤﻲ‪ ،‬ﰒ ﻭﱄ ﻭﺗﺮﻛﻪ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﻻ‬
‫ﻬﺗﺠﻮﻩ؟ ﻓﻘﺎﻝ‪ :‬ﺇﺫﻥ ﻭﺍﷲ ﻳﺮﻛﺐ ﺑﻐﻠﺘﻪ ﻭﻳﻄﻮﻑ ﰲ ﳎﺎﻟﺲ ﺍﻟﺒﺼﺮﺓ ﻭﻳﺼﻒ ﺍﺑﻨﱵ ﲟﺎ ﻳﻌﻴﺒﻬﺎ‪.‬‬
‫ﻋﻦ ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺟﻞ ﳋﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ‪ :‬ﻛﺎﻥ ﻋﺒﺪﺓ ﺑﻦ ﺍﻟﻄﺒﻴﺐ ﻻ ﳛﺴﻦ ﺃﻥ ﻳﻬﺠﻮ‬
‫ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﻘﻞ ﺫﺍﻙ‪ ،‬ﻓﻮ ﺍﷲ ﻣﺎ ﺃﰊ ﻋﻦ ﻋ ﹴﻲ ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻳﺘﺮﻓﻊ ﻋﻦ ﺍﳉﺎﺀ ﻭﻳﺮﺍﻩ ﺿﻌ ﹰﺔ ﻛﻤﺎ ﻳﺮﻯ ﺗﺮﻛﻪ ﻣﺮﻭ ﹰﺓ‬
‫ﻭﺷﺮﻓﺎﹰ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬
‫ﻭﺃﺟﺮﺃ ﻣﻦ ﺭﺃﻳﺖ ﺑﻈﻬﺮ ﻏﻴﺐ ‪ ...‬ﻋﻠﻰ ﻋﻴﺐ ﺍﻟﺮﺟﺎﻝ ﺃﻭﻟﻮ ﺍﻟﻌﻴﻮﺏ‬

‫ﺣﺪﺙ ﺷﺒﻴﺐ ﺑﻦ ﺷﻴﺐ ﻋﻦ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ ﻗﺎﻝ‪ :‬ﺃﻭﻓﺪﱐ ﻳﻮﺳﻒ ﺑﻦ ﻋﻤﺮ ﺍﻟﺜﻘﻔﻲ ﺇﱃ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﰲ‬
‫ﺽ ﻗﺎ ﹴ‬
‫ﻉ‬ ‫ﻭﻓﺪ ﺍﻟﻌﺮﺍﻕ ﻓﻘﺪﻣﺖ ﻋﻠﻴﻪ ﻭﻗﺪ ﺧﺮﺝ ﻣﺘﺒﺪﻳﹰﺎ ﺑﺄﻫﻠﻪ ﻭﻗﺮﺍﺑﺘﻪ ﻭﺣﺸﻤﻪ ﻭﺟﻠﺴﺎﺋﻪ ﻭﻏﺎﺷﻴﺘﻪ‪ ،‬ﻓﻨﺰﻝ ﰲ ﺃﺭ ﹴ‬
‫ﺻﺤﺼﺢ ﺗﻨﺎﺋﻒ ﺃﻓﻴﺢ ﰲ ﻋﺎﻡ ﻗﺪ ﺑﻜﺮ ﻭﲰﻴﻪ‪ ،‬ﻭﺗﺘﺎﺑﻊ ﻭﻟﻴﻪ‪ ،‬ﻭﺃﺧﺬﺕ ﺍﻷﺭﺽ ﻓﻴﻪ ﺯﻳﻨﺘﻬﺎ ﻣﻦ ﺍﺧﺘﻼﻑ ﺃﻟﻮﺍﻥ ﻧﺒﺘﻬﺎ‬
‫ﱪ ﻭﺃﺣﺴﻦ ﻣﺴﺘﻤﻄﺮ‪ ،‬ﺑﺼﻌﻴ ٍﺪ ﻛﺄﻥ ﺗﺮﺍﺑﻪ ﻗﻄﻊ ﺍﻟﻜﺎﻓﻮﺭ‪ ،‬ﺣﱴ ﻟﻮ‬‫ﻣﻦ ﻧﻮﺭ ﺭﺑﻴ ﹴﻊ ﻣﻮﻧﻖﹴ‪ ،‬ﻓﻬﻮ ﰲ ﺃﺣﺴﻦ ﻣﻨﻈﺮ ﻭﳐ ﹴ‬
‫ﺃﻥ ﻗﻄﻌ ﹰﺔ ﺃﻟﻘﻴﺖ ﻓﻴﻪ ﱂ ﺗﺘﺮﺏ‪ ،‬ﻭﻗﺪ ﺿﺮﺏ ﻟﻪ ﺳﺮﺍﺩﻕ ﻣﻦ ﺣﱪ ﻛﺎﻥ ﺻﻨﻌﻪ ﻟﻪ ﻳﻮﺳﻒ ﺑﻦ ﻋﻤﺮ ﺑﺎﻟﻴﻤﻦ‪ ،‬ﰲ‬
‫ﻓﺴﻄﺎﻁ ﻓﻴﻪ ﺃﺭﺑﻌﺔ ﺃﻓﺮﺷ ٍﺔ ﻣﻦ ﺧ ﹴﺰ ﺃﲪﺮ ﻣﺜﻠﻬﺎ ﻣﺮﺍﻓﻘﻬﺎ ﻭﻋﻠﻴﻪ ﺩﺭﺍﻋﻪ ﻣﻦ ﺧ ﹴﺰ ﻣﺜﻠﻬﺎ ﻋﻤﺎﻣﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﺍﻟﻨﺎﺱ‬
‫ﳎﺎﻟﺴﻬﻢ ﻓﺄﺧﺮﺟﺖ ﺭﺃﺳﻲ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺴﻤﺎﻁ ﻓﻨﻈﺮ ﺇﱃ ﻣﺜﻞ ﺍﳌﺴﺘﻨﻄﻖ ﱄ‪ ،‬ﻓﻘﻠﺖ ‪ -‬ﺃﰎ ﺍﷲ ﻋﻠﻴﻚ ﻳﺎ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﻧﻌﻤﻪ‪ ،‬ﻭﺳﻮﻏﻜﻬﺎ ﺑﺸﻜﺮﻩ‪ ،‬ﻭﺟﻌﻞ ﻣﺎ ﻗﻠﺪﻙ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﺭﺷﺪﺍﹰ‪ ،‬ﻭﻋﺎﻗﺒﺔ ﻣﺎ ﺗﺌﻮﻝ ﺇﻟﻴﻪ ﲬﺪﺍﹰ‪ ،‬ﻭﺃﺧﻠﺼﻪ‬
‫ﻟﻚ ﺑﺎﻟﺘﻘﻰ‪ ،‬ﻭﻛﺜﺮﻩ ﻟﻚ ﺑﺎﻟﻨﻤﺎ‪ ،‬ﻭﻻ ﻛﺪﺭ ﻋﻠﻴﻚ ﻣﻨﻪ ﻣﺎ ﺻﻔﺎ‪ ،‬ﻭﻻ ﺧﻠﻂ ﺳﺮﻭﺭﻩ ﺑﺎﻟﺮﺩﻯ ‪ ، -‬ﻓﻠﻘﺪ ﺃﺻﺒﺤﺖ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﺛﻘ ﹰﺔ ﻭﻣﺴﺘﺮﺍﺣﺎﹰ‪ ،‬ﺇﻟﻴﻚ ﻳﻔﺰﻋﻮﻥ ﰲ ﻣﻈﺎﳌﻬﻢ‪ ،‬ﻭﺇﻳﺎﻙ ﻳﻘﺼﺪﻭﻥ ﰲ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﻣﺎ ﺃﺟﺪ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ‪-‬‬
 ‫ﺟﻌﻠﲏ ﺍﷲ ﻓﺪﺍﺀﻙ ‪ -‬ﺷﻴﺌﹰﺎ ﻫﻮ ﺃﺑﻠﻎ ﰲ ﻗﻀﺎ ﺣﻘﻚ ﻭﺗﻮﻗﲑ ﳎﻠﺴﻚ‪ ،‬ﻭﻣﺎ ﻣﻦ ﺍﷲ ﺑﻪ ﻋﻠﻲ ﻣﻦ ﳎﺎﻟﺴﺘﻚ ﻭﺍﻟﻨﻈﺮ‬
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‫ﺇﱃ ﻭﺟﻬﻚ‪ ،‬ﻣﻦ ﺃﻥ ﺃﺫﻛﺮﻙ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻚ ﻓﺄﻧﺒﻬﻚ ﻋﻠﻰ ﺷﻜﺮﻫﺎ‪ .‬ﻭﻣﺎ ﺃﺟﺪ ﰲ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ﻫﻮ ﺃﺑﻠﻎ ﻣﻦ ﺣﺪﻳ ٍ‬
‫ﻣﻦ ﺳﻠﻒ ﻗﺒﻠﻚ ﻣﻦ ﺍﳌﻠﻮﻙ‪ ،‬ﻓﺈﻥ ﺃﺫﻥ ﱄ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﺧﱪﺗﻪ‪ .‬ﻭﻛﺎﻥ ﻣﺘﻜﺌﹰﺎ ﻓﺎﺳﺘﻮﻯ ﻗﺎﻋﺪﹰﺍ ﻭﻗﺎﻝ‪ :‬ﻫﺎﺕ ﻳﺎ ﺑﻦ‬
‫ﺍﻷﻫﺘﻢ‪ ،‬ﻓﻘﻠﺖ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺇﻥ ﻣﻠﻜﹰﺎ ﻣﻦ ﺍﳌﻠﻮﻙ ﻗﺒﻠﻚ ﺧﺮﺝ ﰲ ﻋﺎ ﹴﻡ ﻣﺜﻞ ﻋﺎﻣﻨﺎ ﻫﺬﺍ ﺇﱃ ﺍﳋﻮﺭﻧﻖ ﻭﺍﻟﺴﺪﻳﺮ‬
‫ﰲ ﻋﺎ ﹴﻡ ﻗﺪ ﺑﻜﺮ ﻭﲰﻴﻪ ﻭﺗﺘﺎﺑﻊ ﻭﻟﻴﻪ‪ ،‬ﻭﺃﺧﺬﺕ ﺍﻷﺭﺽ ﺯﻳﻨﺘﻬﺎ ﻣﻦ ﺍﺧﺘﻼﻑ ﺃﻟﻮﺍﻥ ﻧﺒﺘﻬﺎ ﻣﻦ ﻧﻮﺭ ﺭﺑﻴ ﹴﻊ ﻣﻮﻧﻖ ﰲ‬
‫ﺃﺣﺴﻦ ﻣﻨﻈﺮ ﻭﺃﺣﺴﻦ ﳐﱪ‪ ،‬ﺑﺼﻌﻴﺪ ﻛﺄﻥ ﺗﺮﺍﺑﻪ ﻗﻄﻊ ﺍﻟﻜﺎﻓﻮﺭ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺃﻋﻄﻰ ﻓﺘﺎﺀ ﺍﻟﺴﻦ ﻣﻊ ﺍﻟﻜﺜﲑﺓ ﻭﺍﻟﻐﻠﺒﺔ‬
‫ﻭﺍﻟﻘﻬﺮ‪ ،‬ﻓﻨﻈﺮ ﻓﺄﺑﻌﺪ ﺍﻟﻨﻈﺮ‪ ،‬ﻓﻘﺎﻝ ﳌﻦ ﺣﻮﻟﻪ‪ :‬ﻫﻞ ﺭﺃﻳﺘﻢ ﻣﺜﻞ ﻣﺎ ﺃﻧﺎ ﻓﻴﻪ؟ ﻭﻫﻞ ﺃﻋﻄﻰ ﺃﺣﺪ ﻣﺜﻞ ﻣﺎ ﺃﻋﻄﻴﺖ؟ ﻓﻜﺎﻥ‬
‫ﻋﻨﺪﻩ ﺭﺟﻞ ﻣﻦ ﺑﻘﺎﻳﺎ ﲪﻠﺔ ﺍﳊﺠﺔ ﻭﺍﳌﻀﻲ ﻋﻠﻰ ﺃﺩﺏ ﺍﳊﻖ ﻭﻣﻨﺎﻫﺠﻪ‪ ،‬ﻭﱂ ﲣﻞ ﺍﻷﺭﺽ ﻣﻦ ﻗﺎﺋﻢ ﷲ ﺑﺎﳊﺠﺔ ﰲ‬
‫ﻋﺒﺎﺩﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﳌﻠﻚ‪ ،‬ﺇﻧﻚ ﺳﺄﻟﺖ ﻋﻦ ﺃﻣﺮﹴ‪ ،‬ﺃﻓﺘﺄﺫﻥ ﱄ ﰲ ﺍﳉﻮﺍﺏ ﻋﻨﻪ؟ ﻗﺎﻝ ﻧﻌﻢ‪ :‬ﻗﺎﻝ‪ :‬ﺃﺭﺃﻳﺖ ﻫﺬﺍ ﺍﻟﺬﻱ‬
‫ﺃﻧﺖ ﻓﻴﻪ؟ ﺃﺷﻲﺀٌ ﱂ ﺗﻨﺰﻝ ﻓﻬﻲ ﺃﻡ ﺷﻲﺀٌ ﺻﺎﺭ ﺇﻟﻴﻚ ﻣﲑﺍﺛﺎﹰ؟ ﻭﻫﻮ ﺯﺍﺋﻞ ﻋﻨﻚ‪ ،‬ﻭﺻﺎﺋﺮ ﺇﱃ ﻏﲑﻙ ﻛﻤﺎ ﺻﺎﺭ ﺇﻟﻴﻚ‬
‫ﲑ ﺗﻜﻮﻥ ﻓﻴﻪ ﻗﻠﻴﻼﹰ‪ ،‬ﻭﺗﻐﻴﺐ ﻋﻨﻪ‬
‫ﻣﲑﺍﺛﹰﺎ ﻣﻦ ﻟﺪﻥ ﻏﲑﻙ؟ ﻗﺎﻝ‪ :‬ﻛﺬﻟﻚ ﻫﻮ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻼ ﺃﺭﺍﻙ ﺇﻻ ﺃﻋﺠﺒﺖ ﺑﺸﻲﺀ ﻳﺴ ﹴ‬
‫ﻼ ﻭﺗﻜﻮﻥ ﻏﺪﹰﺍ ﲝﺴﺎﺑﻪ ﻣﺮﻬﺗﻨﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﳛﻚ‪ ،‬ﻓﺄﻳﻦ ﺍﳌﻬﺮﺏ ﻭﺃﻳﻦ ﺍﳌﻄﻠﺐ؟؟ ﻗﺎﻝ‪ :‬ﻓﺈﻣﺎ ﺃﻥ ﺗﻘﻴﻢ ﰲ ﻣﻠﻜﻚ‬‫ﻃﻮﻳ ﹰ‬
‫ﻭﺗﻌﻤﻞ ﻓﻴﻪ ﺑﻄﺎﻋﺔ ﺭﺑﻚ ﻋﻠﻰ ﻣﺎ ﺳﺎﺀﻙ ﻭﺳﺮﻙ ﻭﻣﻀﻚ ﻭﺃﺭﻣﻀﻚ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﻀﻊ ﺗﺎﺟﻚ ﻭﲣﻠﻊ ﺃﻃﻤﺎﺭﻙ ﻭﺗﻠﺒﺲ‬
‫ﻣﺴﻮﺣﻚ ﻭﺗﻌﺒﺪ ﺭﺑﻚ ﰲ ﺟﺒﻞ ﺣﱴ ﻳﺄﺗﻴﻚ ﺃﺟﻠﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺤﺮ ﻓﺎﻗﺮﻉ ﻋﻠﻲ ﺑﺎﰊ‪ ،‬ﻓﺈﱐ ﳐﺘﺎﺭ ﺃﺣﺪ‬
‫ﺍﻟﺮﺃﻳﲔ‪ ،‬ﻓﺈﻥ ﺍﺧﺘﺮﺕ ﻣﺎ ﺃﻧﺎ ﻓﻴﻪ ﻛﻨﺖ ﻭﺯﻳﺮﹰﺍ ﻻ ﻳﻌﺼﻰ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﺮﺕ ﺧﻠﻮﺍﺕ ﺍﻷﺭﺽ ﻭﻗﻔﺮ ﺍﻟﺒﻼﺩ ﻛﻨﺖ ﺭﻓﻘﹰﺎ ﻻ‬
‫ﳜﺎﻟﻒ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺴﺤﺮ ﻗﺮﻉ ﻋﻠﻴﻪ ﺑﺎﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﻗﺪ ﻭﺿﻊ ﺗﺎﺟﻪ ﻭﺧﻠﻊ ﺃﻃﻤﺎﺭﻩ ﻭﻟﺒﺲ ﺍﳌﺴﻮﺡ ﻭﻬﺗﻴﺄ ﻟﻠﺴﻴﺎﺣﺔ‪،‬‬
‫ﻓﻠﺰﻣﺎ ﻭﺍﷲ ﺍﳉﺒﻞ ﺣﱴ ﺃﺗﺎﳘﺎ ﺃﺟﻠﻬﻤﺎ‪ ،‬ﻓﺬﻟﻚ ﺣﻴﺚ ﻳﻘﻮﻝ ﺃﺧﻮ ﺑﲏ ﲤﻴ ﹴﻢ ﻋﺪﻱ ﺑﻦ ﺯﻳ ٍﺪ ﺍﻟﻌﺒﺎﺩﻱ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺸﺎﻣﺖ ﺍﳌﻴﻌﺮ ﺑﺎﻟﺪﻩ ‪ ...‬ﺭﺃﺃﻧﺖ ﺍﳌﱪﺃ ﺍﳌﻮﻓﻮﺭ؟‬
‫ﺃﻡ ﻟﺪﻳﻚ ﺍﻟﻌﻬﺪ ﺍﻟﻮﺛﻴﻖ ﻣﻦ ﺍﻷﻱ ‪ ...‬ﺍﻡ ﺑﻞ ﺃﻧﺖ ﺟﺎﻫﻞ ﻣﻐﺮﻭﺭ؟‬
‫ﻣﻦ ﺭﺃﻳﺖ ﺍﳌﻨﻮﻥ ﺧﻠﺪﻥ ﺃﻡ ﻣﻦ ‪ ...‬ﺫﺍ ﻋﻠﻴﻪ ﻣﻦ ﺃﻥ ﻳﻀﺎﻡ ﺧﻔﲑ؟‬
‫ﺃﻳﻦ ﻛﺴﺮﻯ ﻛﺴﺮﻯ ﺍﳌﻠﻮﻙ ﺃﻧﻮﺷﺮﻭﺍﻥ ﺃﻡ ﺃﻳﻦ ﻗﺒﻠﻪ ﺳﺎﺑﻮﺭ؟‬
‫ﻭﺑﻨﻮ ﺍﻷﺻﻔﺮ ﺍﻟﻜﺮﺍﻡ ﻣﻠﻮﻙ ﺍﻝ ‪ ...‬ﺭﻭﻡ ﱂ ﻳﺒﻖ ﻣﻨﻬﻢ ﻣﺬﻛﻮﺭ‬
‫ﻭﺃﺧﻮ ﺍﳋﻀﺮ ﺇﺫ ﻧﺒﺎﻩ ﻭﺇﺫ ﺩﺝ ‪ ...‬ﻟﻪ ﲡﱮ ﺇﻟﻴﻪ ﻭﺍﳋﺎﺑﻮﺭ‬
‫ﺷﺎﺩﻩ ﻣﺮﻣﺮﹰﺍ ﻭﺟﻠﻠﻪ ﻛﻞ ‪ ...‬ﺳﹰﺎ ﻓﻠﻠﻄﲑ ﰲ ﺫﺭﺍﻩ ﻭﻛﻮﺭ‬
‫ﱂ ﻳﻬﺒﻪ ﺭﻳﺐ ﺍﳌﻨﻮﻥ ﻓﺒﺎﺩ ﺍﻝ ‪ ...‬ﻣﻠﻚ ﻋﻨﻪ ﻓﺒﺎﺑﻪ ﻣﻬﺠﻮﺭ‬
‫ﻭﺗﺬﻛﺮ ﺭﺏ ﺍﳋﻮﺭﻧﻖ ﺇﺫ ﺃﺵ ‪ ...‬ﺭﻑ ﻳﻮﻣﹰﺎ ﻭﻟﻠﻬﺪﻯ ﺗﻔﻜﲑ‬
‫ﺳﺮﻩ ﻣﺎﻟﻪ ﻭﻛﺜﺮﺓ ﻣﺎ ﱘ ‪ ...‬ﻟﻚ ﻭﺍﲝﺮ ﻣﻌﺮﺿﹰﺎ ﻭﺍﻟﺴﺪﻳﺮ‬
‫ﻓﺎﺭﻋﻮﻯ ﻗﻠﺒﻪ ﻭﻗﺎﻝ ﻭﻣﺎ ﻏﺐ ‪ ...‬ﻃﻪ ﺣ ﹴﻲ ﺇﱃ ﺍﳌﻤﺎﺕ ﻳﺼﲑ‬
‫ﰒ ﺑﻌﺪ ﺍﻟﻔﻼﺡ ﻭﺍﳌﻠﻚ ﻭﺍﻟﻨﻊ ‪ ...‬ﻣﺔ ﻭﺍﺭﺛﻬﻢ ﻫﻨﺎﻙ ﻗﺒﻮﺭ‬
‫ﰒ ﺻﺎﺭﻭﺍ ﻛﺄﻬﻧﻢ ﻭﺭﻕ ﺝ ‪ ...‬ﻑ ﻓﺄﻟﻮﺕ ﺑﻪ ﺍﻟﺼﺒﺎ ﻭﺍﻟﺪﺑﻮﺭ‬
‫ﻗﺎﻝ‪ :‬ﻓﺒﻜﻰ ﻫﺸﺎﻡ ﺣﱴ ﺍﺧﻀﻠﺖ ﳊﻴﺘﻪ ﻭﺑﻠﺖ ﻋﻤﺎﻣﺘﻪ‪ ،‬ﻭﺃﻣﺮ ﺑﻨﺰﻉ ﺃﺑﻨﻴﺘﻪ ﻭﻧﻘﻞ ﻗﺮﺍﺑﺘﻪ ﻭﺃﻫﻠﻪ ﻭﺣﺸﻤﻪ ﻭﺟﻠﺴﺎﺋﻪ‬
‫ﻭﻏﺎﺷﻴﺘﻪ ﻭﻟﺰﻡ ﻗﺼﺮﻩ‪ .‬ﻓﺄﻗﺒﻠﺖ ﺍﳌﻮﺍﱄ ﻭﺍﳊﺸﻢ ﻋﻠﻰ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺃﺭﺩﺕ ﺑﺄﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻧﻐﺼﺖ‬
‫ﻋﻠﻴﻪ ﻟﺬﺍﺗﻪ ﻭﺃﻓﺴﺪﺕ ﻣﺄﺩﺑﺘﻪ‪ .‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺇﻟﻴﻜﻢ ﻋﲏ ﻓﺈﱐ ﻋﺎﻫﺪﺕ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻻ ﺃﺧﻠﻮ ﲟﻠﻚ ﺇﻻ ﺫﻛﺮﺗﻪ ﺍﷲ‬
‫ﻋﺰ ﻭﺟﻞ‪.‬‬
‫ﻭﺗﻘﺪﻡ ﰲ ﺗﺮﲨﺔ ﲪﻴ ٍﺪ ﺍﻷﺭﻗﻂ ﻣﻦ ﻛﻼﻡ ﺃﰊ ﻋﺒﻴﺪﺓ ﺃﻥ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ ﻣﻊ ﻓﻀﻠﻪ ﻭﺟﻼﻟﺘﻪ ﺃﺣﺪ ﲞﻼﺀ ﺍﻟﻌﺮﺏ‬
‫ﺍﻷﺭﺑﻌﺔ‪ .‬ﻭﺭﻭﻯ ﺃﻧﻪ ﺃﻛﻞ ﻳﻮﻣﹰﺎ ﺧﺒﺰﹰﺍ ﻭﺟﺒﻨﹰﺎ ﻓﺮﺁﻩ ﺃﻋﺮﺍﰊ ﻓﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺧﺎﻟﺪ‪ :‬ﻫﻠﻢ ﺇﱃ ﺍﳋﺒﺰ ﻭﺍﳉﱭ ﻓﺎﻧﻪ‬
‫ﲪﺾ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻫﻮ ﻳﺴﻴﻎ ﺍﻟﻠﻘﻤﺔ‪ ،‬ﻭﻳﻔﺘﻖ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﺗﻄﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺸﺮﺑﺔ‪ ،‬ﻓﺎﳓﻂ ﺍﻷﻋﺮﺍﰊ ﻓﻠﻢ ﻳﺒﻖ ﺷﻴﺌﹰﺎ ﻣﻨﻬﻤﺎ‪.‬‬
‫ﻓﻘﺎﻝ ﺧﺎﻟﺪ‪ :‬ﻳﺎ ﺟﺎﺭﻳﺔ ﺯﻳﺪﻳﻨﺎ ﺧﺒﺰﹰﺍ ﻭﺟﺒﻨﺎﹰ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻣﺎ ﺑﻘﻲ ﻋﻨﺪﻧﺎ ﻣﻨﻪ ﺷﻲﺀ‪ .‬ﻓﻘﺎﻝ ﺧﺎﻟﺪ‪ :‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺻﺮﻑ‬
‫ﻋﻨﺎ ﻣﻌﺮﺗﻪ ﻭﻛﻔﺎﻧﺎ ﻣﺌﻮﻧﺘﻪ‪ ،‬ﻭﺍﷲ ﺇﻧﻪ ﱂ ﻋﻠﻤﺘﻪ ﻟﻴﻘﺪﺡ ﰲ ﺍﻟﺴﻦ‪ ،‬ﻭﳜﺸﻦ ﺍﳊﻠﻖ‪ ،‬ﻭﻳﺮﺑﻮ ﰲ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﻳﻌﺴﺮ ﰲ‬
‫ﺡ ﻣﻦ ﺫ ﹴﻡ ﺃﻗﺮﺏ ﻣﻦ ﻫﺬﺍ‪.‬‬
‫ﺍﳌﺨﺮﺝ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊ‪ :‬ﻭﺍﷲ ﻣﺎ ﺭﺃﺕ ﻗﻂ ﻗﺮﺏ ﻣﺪ ﹴ‬
‫ﻭﻣﻦ ﺣﻜﻢ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ‪ :‬ﺇﻥ ﺟﻌﻠﻚ ﺍﻷﻣﺮ ﺃﺧﹰﺎ ﻓﺎﺟﻌﻠﻪ ﺳﻴﺪﺍﹰ‪ ،‬ﻭﻻ ﳛﺪﺛﻦ ﻟﻚ ﺍﻻﺳﺘﺌﻨﺎﺱ ﺑﻪ ﻏﻔﻠﺔ ﻋﻨﻪ ﻭﻻ‬
‫ﻬﺗﺎﻭﻧﹰﺎ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺍﺑﺬﻝ ﻟﺼﺪﻳﻘﻚ ﻣﺎﻟﻚ‪ ،‬ﻭﳌﻌﺮﻓﺘﻚ ﺑﺸﺮﻙ ﻭﲢﻴﺘﻚ‪ .‬ﻭﻟﻠﻌﺎﻣﺔ ﺭﻓﺪﻙ ﻭﺣﺴﻦ ﳏﻀﺮﻙ‪ ،‬ﻭﻟﻌﺪﻭﻙ‬
‫ﻋﺪﻟﻚ‪ ،‬ﻭﺍﺻﻨﻦ ﺑﺪﻳﻨﻚ ﻭﻋﺮﺿﻚ ﻋﻦ ﻛﻞ ﺃﺣ ٍﺪ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻔﻮ ﺃﻗﺪﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻌﻘﻮﺑﺔ ﻭﺃﻧﻘﺺ‬
‫ﻼ ﻣﻦ ﻇﻠﻢ ﻣﻦ ﻫﻮ ﺩﻭﻧﻪ‪ .‬ﻭﻗﺎﻝ ﻻ ﺗﻄﻠﺒﻮﺍ ﺍﳊﻮﺍﺋﺞ ﰲ ﻏﲑ ﺣﻴﻨﻬﺎ‪ ،‬ﻭﻻ ﺗﻄﻠﺒﻮﻫﺎ ﺇﱃ ﻏﲑ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﻨﺎﺱ ﻋﻘ ﹰ‬
‫ﻼ‪ .‬ﺗﻮﰲ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ ﺳﻨﺔ ﲬﺲ ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋﺔ‪.‬‬ ‫ﺗﻄﻠﺒﻮﺍ ﻣﺎ ﻟﺴﺘﻢ ﻟﻪ ﺑﺄﻫﻞ ﻓﺘﻜﻮﻧﻮﺍ ﻟﻠﻤﻨﻊ ﺃﻫ ﹰ‬

‫ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‬

‫ﺍﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ‪ .‬ﺍﻷﻣﲑ ﺃﺑﻮ ﻫﺎﺷﻢ ﺍﻷﻣﻮﻱ‪ :‬ﻛﺎﻥ ﻣﻦ ﺭﺟﺎﻻﺕ ﻗﺮﻳﺶ ﺍﳌﺘﻤﻴﺰﻳﻦ ﺑﺎﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺴﻤﺎﺣﺔ ﻭﻗﻮﺓ‬
‫ﺍﳌﺎﺭﺿﺔ‪ ،‬ﻋﻼﻣﺔ ﺧﺒﲑﹰﺍ ﺑﺎﻟﻄﺐ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ ﺷﺎﻋﺮﹰﺍ‪ .‬ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﻣﺼﻌﺐ‪ :‬ﻛﺎﻥ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‬
‫ﻣﻮﺻﻮﻓﹰﺎ ﺑﺎﻟﻌﻠﻢ ﺣﻜﻴﻤﹰﺎ ﺷﺎﻋﺮﹰﺍ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪ :‬ﻛﺎﻥ ﺧﺎﻟﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﺎﺑﻌﻲ ﺃﻫﻞ ﺍﻟﺸﺎﻡ‪ .‬ﻭﻗﻴﻞ‬
‫ﻋﻨﻪ‪ :‬ﻗﺪ ﻋﻠﻢ ﻋﻠﻢ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪ .‬ﺭﻭﻯ ﺧﺎﻟﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﺑﻴﻪ ﻭﻋﻦ ﺩﺣﻴﺔ ﺑﻦ ﺧﻠﻴﻔﺔ ﺍﻟﻜﻠﱯ ‪ -‬ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ‪ -‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺰﻫﺮﻱ ﻭﻏﲑﻩ‪ .‬ﻭﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻭﺍﻟﻌﺴﻜﺮﻱ ﻭﺍﳊﺎﻓﻆ ﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻨﻪ‬
‫ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ ﱂ ﳚﺪ ﺃﺣﺪﹰﺍ ﳛﺪﺛﻪ ﺣﺪﺙ ﺟﻮﺍﺭﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺻﺎﳊﻲ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﻳﺼﻮﻡ ﺍﳉﻤﻌﺔ‬
‫ﻭﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ‪ .‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﻣﻌﻨﻴﹰﺎ ﺑﺎﻟﻜﺘﺐ‪ ،‬ﻭﻣﺎ ﺃﻧﺎ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻻ ﻣﻦ ﺍﳉﻤﺎﻝ‪ .‬ﻭﻛﺎﻥ ﺧﺎﻟﺪ ﺟﻮﺍﺩﹰﺍ‬
‫ﳑﺪﺣﹰﺎ ﺟﺎﺀﻩ ﺭﺟﻞ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﱐ ﻗﺪ ﻗﻠﺖ ﻓﻴﻚ ﺑﻴﺘﲔ ﻭﻟﺴﺖ ﺃﻧﺸﺪﳘﺎ ﺇﻻ ﲝﻜﻤﻲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻗﻞ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺳﺄﻟﺖ ﺍﻟﻨﺪﻯ ﻭﺍﳉﻮﺩ ﺣﺮﺍﻥ ﺃﻧﺘﻤﺎ؟ ‪ ...‬ﻓﻘﺎﻻ ﺑﻠﻰ ﻋﺒﺪﺍﻥ ﺑﲔ ﻋﺒﻴﺪ‬
‫ﻓﻘﻠﺖ ﻭﻣﻦ ﻣﻮﻻﻛﻤﺎ ﻓﺘﻄﺎﻭﻻ ﻋﻠﻲ ﻭﻗﺎﻻ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ‬

‫ﻓﻘﺎﻝ ﻟﻪ ﲢﻜﻢ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢﹴ‪ ،‬ﻓﺄﻣﺮ ﻟﻪ ﻬﺑﺎ‪ .‬ﻭﻛﺎﻥ ﺧﺎﻟﺪ ﺷﺠﺎﻋﹰﺎ ﺟﺮﻳﺌﹰﺎ ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﺑﻦ‬
‫ﻣﺮﻭﺍﻥ ﻣﻨﺎﻇﺮﺍﺕ‪ ،‬ﻬﺗﺪﺩﻩ ﻋﺒﺪ ﺍﳌﻠﻚ ﻣﺮ ﹰﺓ ﺑﺎﻟﺴﻄﻮﺓ ﻭﺍﳊﺮﻣﺎﻥ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻬﺗﺪﺩﱐ ﻭﻳﺪ ﺍﷲ ﻓﻮﻗﻚ ﻣﺎﻧﻌﺔ‪ ،‬ﻭﻋﻄﺎﺅﻩ‬
‫ﺩﻭﻧﻚ ﻣﺒﺬﻭﻝ؟ ﻭﺃﺟﺮﻯ ﺃﺧﻮﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻴﻞ ﻣﻊ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻓﺴﺒﻘﻪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﺪﺧﻞ ﺍﻟﻮﻟﻴﺪ‬
‫ﻋﻠﻰ ﺧﻴﻞ ﻋﺒﺪ ﺍﷲ ﻓﻨﻘﺮﻫﺎ ﻭﻟﻌﺐ ﻬﺑﺎ ﻓﺠﺎﺀ ﻋﺒﺪ ﺍﷲ ﺇﱃ ﺃﺧﻴﻪ ﺧﺎﻟ ٍﺪ ﻓﻘﺎﻝ‪ :‬ﻟﻘﺪ ﳘﻤﺖ ﺍﻟﻴﻮﻡ ﺑﻘﺘﻞ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳌﻠﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺧﺎﻟﺪ‪ :‬ﺑﺌﺲ ﻣﺎ ﳘﻤﺖ ﺑﻪ ﰲ ﺍﺑﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻭﱃ ﻋﻬﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻟﻘﻰ ﺧﻴﻠﻲ ﻓﻨﻔﺮﻫﺎ‬
‫ﻭﺗﻼﻋﺐ ﻬﺑﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺧﺎﻟﺪ‪ :‬ﺃﻧﺎ ﺃﻛﻔﻴﻜﻪ ﻓﺪﺧﻞ ﺧﺎﻟﺪ ﻋﻠﻰ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﻋﻨﺪﻩ ﺍﻟﻮﻟﻴﺪ ﻭﻗﺎﻝ ﻟﻪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺇﻥ‬
‫ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻘﻲ ﺧﻴﻞ ﺍﺑﻦ ﻋﻤﻪ ﻋﺒﺪ ﺍﷲ ﻓﻨﺮﻫﺎ ﻭﺗﻼﻋﺐ ﻬﺑﺎ ﻓﺸﻖ ﺫﻟﻚ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ‪ .‬ﻓﻘﺎﻝ ﻋﺒﺪ‬
‫ﺍﳌﻠﻚ‪ :‬ﺇﻥ ﺍﳌﻠﻮﻙ ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﻗﺮﻳ ﹰﺔ ﺃﻓﺴﺪﻭﺍ ﻭﺟﻌﻠﻮﺍ ﺃﻋﺰﺓ ﺃﻫﻠﻬﺎ ﺃﺫﻟﺔﹰ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻔﻌﻠﻮﻥ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺧﺎﻟﺪ‪ :‬ﻭﺇﺫﺍ‬
‫ﺃﺭﺩﻧﺎ ﺃﻥ ﻬﻧﻠﻚ ﻗﺮﻳ ﹰﺔ ﺃﻣﺮﻧﺎ ﻣﺘﺮﻓﻴﻬﺎ ﻓﻔﺴﻘﻮﺍ ﻓﻴﻬﺎ ﻓﺤﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻮﻝ ﻓﺪﻣﺮﻧﺎﻫﺎ ﺗﺪﻣﲑﹰﺍ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﳌﻠﻚ‪ :‬ﺃﻣﺎ‬
‫ﻭﺍﷲ ﻟﻨﻌﻢ ﺍﳌﺮﺀ ﻋﺒﺪ ﺍﷲ ﻋﻠﻰ ﳊﻦ ﻓﻴﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺧﺎﻟﺪ‪ :‬ﺃﻓﻌﻠﻰ ﺍﻟﻮﻟﻴﺪ ﺗﻌﻮﻝ ﻣﻊ ﺍﻟﻠﺤﻦ‪ .‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ﺇﻥ ﻳﻜﻦ‬
‫ﺍﻟﻮﻟﻴﺪ ﳊﺎﻧﹰﺎ ﻓﺄﺧﻮﻩ ﺳﻠﻴﻤﺎﻥ‪ .‬ﻗﺎﻝ ﺧﺎﻟﺪ‪ :‬ﻭﺇﻥ ﻳﻜﻦ ﻋﺒﺪ ﺍﷲ ﳊﺎﻧﹰﺎ ﻓﺄﺧﻮﻩ ﺧﺎﻟﺪ‪ .‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ‪ :‬ﻣﺪﺣﺖ ﻭﺍﷲ‬
‫ﻧﻔﺴﻚ ﻳﺎ ﺧﺎﻟﺪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺒﻠﻲ ﻭﺍﷲ ﻣﺪﺣﺖ ﻧﻔﺴﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﱴ؟ ﻗﺎﻝ‪ :‬ﺣﲔ ﻗﻠﺖ ﺃﻧﺎ ﻗﺎﺗﻞ ﻋﻤﺮﻭ‬
‫ﺑﻦ ﺳﻌﻴﺪٍ‪ ،‬ﺣﻖ ﻭﺍﷲ ﳌﻦ ﻗﺘﻞ ﻋﻤﺮﹰﺍ ﺃﻥ ﻳﻔﺨﺮ ﺑﻘﺘﻠﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻭﺍﷲ ﳌﺮﻭﺍﻥ ﻛﺎﻥ ﺃﻃﻮﻟﻨﺎ ﺑﺎﻋﺎﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺇﱐ ﺃﺭﻯ‬
‫ﺛﺄﺭﻱ ﰲ ﻣﺮﻭﺍﻥ ﺻﺒﺎﺡ ﻣﺴﺎﺀ‪ ،‬ﻭﻟﻮ ﺃﺷﺎﺀ ﺃﻥ ﺃﺩﻳﻠﻪ ﻷﺩﻟﺘﻪ؟ ﻗﺎﻝ ﻣﺎ ﺃﺟﺮﺃﻙ ﻋﻠﻲ ﻳﺎ ﺧﺎﻟﺪ ﺧﻠﲏ ﻋﻨﻚ‪ .‬ﻗﺎﻝ ﻻ‬
‫ﻭﺍﷲ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﳚﺮ ﺍﻟﻠﺴﺎﻥ ﻣﻦ ﺃﺳﻼﺕ ﺍﻝ ‪ ...‬ﺣﺮﺏ ﻣﺎ ﻻ ﳚﺮ ﻣﻨﻬﺎ ﺍﻟﺒﻨﺎﻥ‬
‫ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ‪ :‬ﻳﺎ ﻭﻟﻴﺪ ﺃﻛﺮﻡ ﺍﺑﻦ ﻋﻤﻚ‪ ،‬ﻓﻘﺪ ﺭﺃﻳﺖ ﺃﺑﺎﻩ ﻳﻜﺮﻡ ﺃﺑﺎﻙ‪ ،‬ﻭﺟﺪﻩ ﻳﻜﺮﻡ ﺟﺪﻙ‪ .‬ﻭﻗﻴﻞ ﳋﺎﻟﺪ‪ :‬ﻣﺎ‬
‫ﺃﻗﺮﺏ ﺷﻲﺀ؟ ﻗﺎﻝ‪ :‬ﺍﻷﺟﻞ‪ .‬ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺃﺭﺟﻰ ﺷﻲﺀٍ؟ ﻗﺎﻝ‪ :‬ﺍﻟﻌﻤﻞ‪ .‬ﻗﻴﻞ ﻓﻤﺎ ﺃﻭﺣﺶ ﺷﻲﺀ؟ ﻗﺎﻝ ﺍﳌﻴﺖ‪ .‬ﻗﻴﻞ ﻓﻤﺎ‬
‫ﺁﻧﺲ ﺷﻲﺀ؟ ﻗﺎﻝ ﺍﻟﺼﺎﺣﺐ ﺍﳌﺆﺍﰐ‪ .‬ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﻣﺎ ﺍﻟﺪﻧﻴﺎ؟ ﻗﺎﻝ ﻣﲑﺍﺙ‪ .‬ﻗﻴﻞ‪ :‬ﻓﺎﻷﻳﺎﻡ؟ ﻗﺎﻝ ﺩﻭﻝ‪.‬‬
‫ﻗﻴﻞ‪ :‬ﻓﺎﻟﺪﻫﺮ؟ ﻗﺎﻝ ﺃﻃﺒﺎﻕ ﻭﺍﳌﻮﺕ ﻳﻜﻤﻞ ﺳﺒﻴﻠﻪ‪ ،‬ﻓﻠﻴﺤﺬﺭ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻝ‪ ،‬ﻭﺍﻟﻐﲎ ﺍﻟﻔﻘﺮ‪ ،‬ﻓﻜﻢ ﻋﺰﻳ ﹴﺰ ﻗﺪ ﺫﻝ‪ ،‬ﻭﻛﻢ‬
‫ﻣﻦ ﻏﲎ ﻗﺪ ﺍﻓﺘﻘﺮ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﳑﺎﺭﻳﹰﺎ ﳉﻮﺟﹰﺎ ﻣﻌﺠﺒﹰﺎ ﺑﺮﺃﻳﻪ ﻓﻘﺪ ﲤﺖ ﺧﺴﺎﺭﺗﻪ‪ .‬ﻭﳌﺎ ﻟﺰﻡ ﺑﻴﺘﻪ ﻗﻴﻞ ﻟﻪ‪:‬‬
‫ﻛﻴﻒ ﺗﺮﻛﺖ ﺍﻟﻨﺎﺱ ﻭﻟﺰﻣﺖ ﺑﻴﺘﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﺑﻘﻲ ﺇﻻ ﺣﺎﺳﺪ ﻧﻌﻤ ٍﺔ ﺃﻭ ﺷﺎﻣﺖ ﺑﻨﻜﺒﺔ؟ ﻭﻣﻦ ﺷﻌﺮﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ‪:‬‬
‫ﺃﺗﻌﺠﺐ ﺃﻥ ﻛﻨﺖ ﺫﺍ ﻧﻌﻤ ٍﺔ ‪ ...‬ﻭﺃﻧﻚ ﻓﻴﻬﺎ ﺷﺮﻳﻒ ﻣﻬﻴﺐ؟‬
‫ﻓﻜﻢ ﻭﺭﺩ ﺍﳌﻮﺕ ﻣﻦ ﻧﺎﻋ ﹴﻢ ‪ ...‬ﻭﺣﺐ ﺍﳊﻴﺎﺓ ﺇﻟﻴﻪ ﻋﺠﻴﺐ‬
‫ﺳﻘﺘﻪ ﺫﻧﻮﺑﹰﺎ ﻣﻦ ﺃﻧﻔﺎﺳﻬﺎ ‪ ...‬ﻭﻳﺬﺧﺮ ﻟﻠﺤﻰ ﻣﻨﻬﺎ ﺫﻧﻮﺏ‬
‫ﻭﻗﺎﻝ ﰲ ﺭﻣﻠﺔ ﺑﻨﺖ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ‪:‬‬
‫ﺃﻟﻴﺲ ﻳﺰﻳﺪ ﺍﻟﺴﲑ ﰲ ﻛﻞ ﻟﻴﻠﺔ ‪ ...‬ﻭﰲ ﻛﻞ ﻳﻮ ﹴﻡ ﻣﻦ ﺃﺣﺒﺘﻨﺎ ﻗﺮﺑﺎ‬
‫ﺃﺣﻦ ﺇﱃ ﺑﻨﺖ ﺍﻟﺰﺑﲑ ﻭﻗﺪ ﻋﺪﺕ ‪ ...‬ﺑﻨﺎ ﺍﻟﻌﻴﺲ ﺧﺮﻗﹰﺎ ﻣﻦ ﻬﺗﺎﻣﺔ ﺃﻭ ﻧﻘﺒﺎ‬
‫ﺇﺫﺍ ﻧﺰﻟﺖ ﺃﺭﺿﹰﺎ ﳓﺒﺐ ﺃﻫﻠﻬﺎ ‪ ...‬ﺇﻟﻴﻨﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻨﺎﺯﳍﺎ ﺣﺮﺑﺎ‬
‫ﻭﺇﻥ ﻧﺰﻟﺖ ﻣﺎﺀ ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻠﻬﺎ ‪ ...‬ﻣﻠﻴﺤﹰﺎ ﻭﺟﺪﻧﺎ ﻣﺎﺀﻩ ﺑﺎﺭﺩﹰﺍ ﻋﺬﺑﺎ‬
‫ﲡﻮﻝ ﺧﻼﺧﻴﻞ ﺍﻟﻨﺎﺀ ﻭﻻ ﺃﺭﻯ ‪ ...‬ﻟﺮﻣﻠﺔ ﺧﻠﺨﺎ ﹰﻻ ﳚﻮﻝ ﻭﻻ ﻗﻠﺒﺎ‬
‫ﺃﻗﻠﻮﺍ ﻋﻠﻲ ﺍﻟﻠﻮﻡ ﻓﻴﻬﺎ ﻓﺈﻧﲏ ‪ ...‬ﲣﲑﻬﺗﺎ ﻣﻨﻬﻢ ﺯﺑﲑﻳﺔ ﻗﻠﺒﺎ‬
‫ﺃﺣﺐ ﺑﲏ ﺍﻟﻌﻮﺍﻡ ﻃﺮﺍ ﳊﺒﻬﺎ ‪ ...‬ﻭﻣﻦ ﺣﺒﻬﺎ ﺃﺣﺒﺒﺖ ﺃﺧﻮﺍﳍﺎ ﻛﻠﺒﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﻑ ﻭﺍﺋﻼ‬
‫ﺇﻥ ﺳﺮﻙ ﺍﻟﺸﺮﻑ ﺍﻟﻌﻈﻴﻢ ﻣﻊ ﺍﻟﻐﲎ ‪ ...‬ﻭﺗﻜﻮﻥ ﻳﻮﻡ ﺃﺷﺪ ﺧﻮ ٍ‬
‫ﻳﻮﻡ ﺍﳊﺴﺎﺏ ﺇﺫﺍ ﺍﻟﻨﻔﻮﺱ ﺗﻔﺎﺿﻠﺖ ‪ ...‬ﰲ ﺍﻟﻮﺯﻥ ﺇﺫ ﻏﺒﻂ ﺍﻷﺧﻒ ﺍﻷﺛﻘﻼ‬
‫ﻓﺎﻋﻤﻞ ﳌﺎ ﺑﻌﺪ ﺍﳌﻤﺎﺕ ﻭﻻ ﺗﻜﻦ ‪ ...‬ﻋﻦ ﺣﻆ ﻧﻔﺴﻚ ﰲ ﺣﻴﺎﺗﻚ ﻏﺎﻓﻼ‬
‫ﻭﳑﺎ ﻧﺴﺒﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﰲ ﺍﻟﻜﻴﻤﻴﺎﺀ‪ .‬ﺍﻟﺴﺮ ﺍﻟﺒﺪﻳﻊ ﰲ ﻓﻚ ﺍﻟﺮﻣﺰ ﺍﳌﻨﻴﻊ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻔﺮﺩﻭﺱ ﻭﺭﺳﺎﺋﻞ‬
‫ﺲ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﺷﻬﺪﻩ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﻗﺎﻝ‪ :‬ﻟﺘﻠﻖ‬
‫ﺃﺧﺮﻯ‪ .‬ﺗﻮﰲ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺳﻨﺔ ﺗﺴﻌﲔ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺑﻨﻮ ﺃﻣﻴﺔ ﺍﻷﺭﺩﻳﺔ ﻋﻠﻰ ﺧﺎﻟ ٍﺪ ﻓﻠﻦ ﻳﺘﺤﺴﺮﻭﺍ ﻋﻠﻰ ﻣﺜﻠﻪ ﺃﺑﺪﹰﺍ‪.‬‬

‫ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ‬

‫ﻣﻮﱃ ﺑﲏ ﺍﳌﻬﻠﺐ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ ﺧﺎﻟﻮﻳﻪ ﺍﳌﻜﺪﻱ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻇﺮﻳﻔﹰﺎ ﺑﻠﻎ ﰲ ﺍﻟﺒﺨﻞ ﻭﺍﻟﺘﻜﺪﻳﺔ ﻭﻛﺜﺮﺓ ﺍﳌﺎﻝ ﺍﳌﺒﻠﻎ ﺍﻟﺬﻱ‬
‫ﱂ ﻳﺒﻠﻐﻪ ﺃﺣﺪ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻜﻠﻤﹰﺎ ﺑﻠﻴﻐﹰﺎ ﻗﺎﺻﹰﺎ ﺩﺍﻫﻴﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻷﻋﻮﺭ ﻭﺃﺑﻮ ﺳﻌﻴ ٍﺪ ﺍﳌﺪﺍﺋﲏ ﺍﻟﻘﺎﺻﺎﻥ ﻣﻦ‬
‫ﻏﻠﻤﺎﻧﻪ‪ ،‬ﻭﻟﻪ ﺃﺧﺒﺎﺭ ﺣﺴﺎﻥ‪ ،‬ﻭﻣﻦ ﻟﻄﺎﺋﻔﻪ ﻭﺻﻴﺘﻪ ﻻﺑﻨﻪ ﻋﻨﺪ ﻣﻮﺗﻪ‪ ،‬ﻭﻓﻴﻬﺎ ﻟﻄﺎﺋﻒ ﻭﻏﺮﺍﺋﺐ ﻗﺎﻝ ﻓﻴﻬﺎ‪ :‬ﺇﱐ ﻗﺪ‬
‫ﺗﺮﻛﺖ ﻟﻚ ﻣﺎ ﺗﺄﻛﻠﻪ ﺇﻥ ﺣﻔﻈﺘﻪ‪ ،‬ﻭﻣﺎ ﻻ ﺗﺄﻛﻠﻪ ﺇﻥ ﺿﻴﻌﺘﻪ‪ ،‬ﻭﳌﺎ ﺃﻭﺭﺛﺘﻚ ﻣﻦ ﺍﻟﻌﺮﻑ ﺍﻟﺼﺎﱀ ﻭﺃﺷﻬﺪﺗﻚ ﻣﻦ‬
‫ﺻﻮﺍﺏ ﺍﻟﺘﺪﺑﲑ‪ ،‬ﻭﻋﻮﺩﺗﻚ ﻣﻦ ﻋﻴﺶ ﺍﳌﻘﺘﺼﺪﻳﻦ ﺧﲑ ﻟﻚ ﻣﻦ ﻫﺬﺍ ﺍﳌﺎﻝ‪ ،‬ﻭﻗﺪ ﺩﻓﻌﺖ ﺇﻟﻴﻚ ﺁﻟ ﹰﺔ ﳊﻔﻆ ﺍﳌﺎﻝ‬
‫ﻋﻠﻴﻚ ﺑﻜﻞ ﺣﻴﻠﺔٍ‪ ،‬ﰒ ﺇﻥ ﱂ ﻳﻜﻦ ﻟﻚ ﻣﻌﲔ ﻣﻦ ﻧﻔﺴﻚ ﻓﻤﺎ ﺍﻧﺘﻔﻌﺖ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﻌﻮﺩ ﺫﻟﻚ ﺍﻟﻨﻬﻲ ﻛﻠﻪ‬
‫ﺍﻋﺘﺰﺍ ﹰﻻ ﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﺍﳌﻨﻊ ﻬﺗﺠﻴﻨﹰﺎ ﻟﻄﺎﻋﺘﻚ‪ ،‬ﻭﻗﺪ ﺑﻠﻐﺖ ﰲ ﺍﻟﱪ ﻣﻨﻘﻄﻊ ﺍﻟﻌﻤﺮﺍﻥ‪ ،‬ﻭﰲ ﺍﻟﺒﺤﺮ ﺃﻗﺼﻰ ﻣﺒﻠﻎ ﺍﻟﺴﻔﻦ‪،‬‬
‫ﻓﻼ ﻋﻠﻴﻚ ﺇﺫ ﺭﺃﻳﺘﲏ ﺃﻻ ﺗﺮﻯ ﺫﺍ ﺍﻟﻘﺮﻧﲔ‪ ،‬ﻭﺩﻉ ﻋﻨﻚ ﻣﺬﺍﻫﺐ ﺍﺑﻦ ﺷﺮﻳﺔ ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﻇﺎﻫﺮ ﺍﳋﱪ‪ ،‬ﻭﻟﻮ‬
‫ﺭﺁﱐ ﲤﻴﻢ ﺍﻟﺪﺍﺭﻱ ﻷﺧﺬ ﻋﲏ ﺻﻔﺔ ﺍﻟﺮﻭﻡ‪ ،‬ﻭﻷﻧﺎ ﺃﻫﺪﻯ ﻣﻦ ﺍﻟﻘﻄﺎ‪ ،‬ﻭﻣﻦ ﺩﻋﻴﻤﻴﺺ ﻭﻣﻦ ﺭﺍﻓ ﹴﻊ ﺍﳌﺨﺶ‪ ،‬ﺇﱐ ﻗﺪ‬
‫ﺑﺖ ﰲ ﺍﻟﻘﻔﺮ ﻣﻊ ﺍﻟﻐﻮﻝ‪ ،‬ﻭﺗﺰﻭﺟﺖ ﺍﻟﺴﻌﻼﺓ‪ ،‬ﻭﺟﺎﻭﺑﺖ ﺍﳍﺎﺗﻒ‪ ،‬ﻭﺭﻏﺖ ﻋﻦ ﺍﳉﻦ ﺇﱃ ﺍﳉﻦ‪ ،‬ﻭﺍﺻﻄﺪﺕ ﺍﻟﺸﻖ‬
‫ﻭﺟﺎﻭﺭﺕ ﺍﻟﻨﺴﻨﺎﺱ‪ ،‬ﻭﺻﺤﺒﲏ ﺍﻟﺮﺋﻲ ﻭﻋﺮﻓﺖ ﺧﺪﻉ ﺍﻟﻜﺎﻫﻦ ﻭﺗﺪﺳﻴﺲ ﺍﻟﻌﺮﺍﻑ‪ ،‬ﻭﺇﱃ ﻡ ﻳﺬﻫﺐ ﺍﳋﻄﺎﻁ‬
‫ﻭﺍﻟﻌﻴﺎﻑ‪ ،‬ﻭﻣﺎ ﻳﻘﻮﻝ ﺃﺻﺤﺎﺏ ﺍﻷﻛﻨﺎﻑ‪ ،‬ﻭﻋﺮﻓﺖ ﺍﻟﺘﻨﺠﻴﻢ ﻭﺍﻟﺰﺟﺮ‪ ،‬ﻭﺍﻟﻄﺮﻕ ﻭﺍﻟﻔﻜﺮ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﳌﺎﻝ ﱂ ﺃﲨﻌﻪ ﺇﻻ‬
‫ﻣﻦ ﺍﻟﻘﺺ ﻭﺍﻟﺘﻜﺪﻳﺔ ﻭﻣﻦ ﺍﺣﺘﻴﺎﻝ ﺍﻟﻨﻬﺎﺭ ﻭﻣﻜﺎﺑﺪﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻻ ﳚﻤﻊ ﻣﺜﻠﻪ ﺃﺑﺪﹰﺍ ﺇﻻ ﻣﻦ ﻣﻌﺎﻧﺎﺓ ﺭﻛﻮﺏ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻣﻦ‬
‫ﻋﻤﻞ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻭ ﻣﻦ ﻛﻴﻤﻴﺎﺀ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻗﺪ ﻋﺮﻓﺖ ﺍﻷﺱ ﺣﻖ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻓﻬﻤﺖ ﺳﺮ ﺍﻹﻛﺴﲑ ﻋﻠﻰ‬
‫ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻟﻮﻻ ﻋﻠﻤﻲ ﺑﻀﻴﻖ ﺻﺪﺭﻙ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ ﺃﻛﻮﻥ ﺳﺒﺒﹰﺎ ﻟﺘﻠﻒ ﻧﻔﺴﻚ ﻟﻌﻠﻤﺘﻚ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺑﻠﻎ ﺑﻪ‬
‫ﻗﺎﺭﻭﻥ ﻣﺎ ﺑﻠﻎ‪ ،‬ﻭﺑﻪ ﺗﺒﻨﻜﺖ ﺧﺎﺗﻮﻥ‪ ،‬ﻭﺍﷲ ﻣﺎ ﻳﺘﺴﻊ ﺻﺪﺭﻙ ﻋﻨﺪﻱ ﻟﺴﺮ ﺻﺪﻳ ﹴﻖ ﻓﻜﻴﻒ ﻣﺎ ﻻ ﳛﺘﻤﻠﻪ ﻋﺰﻡ ﻭﻻ‬
‫ﻳﺘﺴﻊ ﻟﻪ ﺻﺪﺭ‪ ،‬ﻭﺧﺰﻥ ﺳﺮ ﺍﳊﺪﻳﺚ ﻭﺣﺒﺲ ﻛﻨﻮﺯ ﺍﳉﻮﺍﻫﺮ ﺃﻫﻮﻥ ﻣﻦ ﺧﺰﻥ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻟﻮ ﻛﻨﺖ ﻋﻨﺪﻱ ﻣﺄﻣﻮﻧﹰﺎ‬
‫ﻋﻠﻰ ﻧﻔﺴﻚ ﻷﺟﺮﻳﺖ ﺍﻷﺭﻭﺍﺡ ﰲ ﺍﻷﺟﺴﺎﺩ‪ ،‬ﻭﺃﻧﺖ ﺗﺒﺼﺮ ﻣﺎ ﻛﻨﺖ ﻻ ﺗﻔﻬﻤﻪ ﺑﺎﻟﻮﺻﻒ ﻭﻻ ﲢﻘﻪ ﺑﺎﻟﺬﻛﺮ‪،‬‬
‫ﻭﻟﻜﲏ ﺳﺄﻟﻘﻲ ﻋﻠﻴﻚ ﻋﻠﻢ ﺍﻹﺩﺭﺍﻙ ﻭﺳﺒﻚ ﺍﻟﺮﺧﺎﻡ ﻭﺻﻨﻌﺔ ﺍﻟﻔﺴﻴﻔﺴﺎﺀ ﻭﺃﺳﺮﺍﺭ ﺍﻟﺴﻴﻮﻑ ﺍﻟﻘﻠﻌﻴﺔ ﻭﻋﻘﺎﻗﲑ‬
‫ﺍﻟﺴﻴﻮﻑ ﺍﻟﻴﻤﺎﻧﻴﺔ ﻭﻋﻤﻞ ﺍﻟﻔﺮﻋﻮﱐ ﻭﺻﻨﻌﺔ ﺍﻟﺘﻠﻄﻴﻒ ﻋﻠﻰ ﻭﺟﻬﻪ ﺇﻥ ﺃﻗﺎﻣﲏ ﺍﷲ ﻣﻦ ﺻﺮﻋﱵ ﻫﺬﻩ‪ ،‬ﻭﻟﺴﺖ‬
‫ﺃﺭﺿﺎﻙ ﻭﺇﻥ ﻛﻨﺖ ﻓﻮﻕ ﺍﻟﺒﻨﲔ ﻭﻻ ﺃﺛﻖ ﺑﻚ ﻭﺇﻥ ﻛﻨﺖ ﻻﺣﻘﹰﺎ ﺑﺎﻵﺑﺎﺀ ﻷﱐ ﱂ ﺃﺑﺎﻟﻎ ﰲ ﳏﺒﺘﻚ‪ ،‬ﺇﱐ ﻗﺪ ﻻﺑﺴﺖ‬
‫ﺍﻟﺴﻼﻃﲔ ﻭﺍﳌﺴﺎﻛﲔ‪ ،‬ﻭﺧﺪﻣﺖ ﺍﳋﻠﻔﺎﺀ ﻭﺍﳌﻜﺪﻳﻦ‪ ،‬ﻭﺧﺎﻟﻄﺖ ﺍﻟﻨﺴﺎﻙ ﻭﺍﻟﻔﺘﺎﻙ‪ ،‬ﻭﻋﻤﺮﺕ ﺍﻟﺴﺠﻮﻥ ﻛﻤﺎ ﻋﻤﺮﺕ‬
‫ﺏ‬
‫ﳎﺎﻟﺲ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺣﻠﺒﺖ ﺍﻟﺪﻫﺮ ﺃﺷﻄﺮﻩ‪ ،‬ﻭﺻﺎﺩﻓﺖ ﺩﻫﺮﹰﺍ ﻛﺜﲑ ﺍﻷﻋﺎﺟﻴﺐ‪ ،‬ﻓﻠﻮﻻ ﺃﱐ ﺩﺧﻠﺖ ﻣﻦ ﻛﻞ ﺑﺎ ﹴ‬
 ‫ﺢ ﰲ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ﺣﱴ ﻣﺜﻠﺖ ﱄ ﺍﻟﺘﺠﺎﺭﺏ ﻋﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻗﺮﺑﺘﲏ ﻣﻦ ﻏﻮﺍﻣﺾ‬ ‫ﻭﺟﺮﻳﺖ ﻣﻊ ﻛﻞ ﺭﻳ ﹴ‬
‫ﺍﻟﺘﺪﺑﲑ‪ ،‬ﳌﺎ ﺃﻣﻜﻨﲏ ﲨﻊ ﻣﺎ ﺃﺧﻠﻔﻪ ﻟﻚ‪ ،‬ﻭﻻ ﺣﻔﻆ ﻣﺎ ﺣﺒﺴﺘﻪ ﻋﻠﻴﻚ‪ ،‬ﻭﱂ ﺃﲪﺪ ﻧﻔﺴﻲ ﻋﻠﻰ ﲨﻌﻪ ﻛﻤﺎ ﲪﺪﻬﺗﺎ ﻋﻠﻰ‬
‫ﺣﻔﻈﻪ‪ ،‬ﻷﻥ ﺑﻌﺾ ﻫﺬﺍ ﺍﳌﺎﻝ ﱂ ﺃﻧﻠﻪ ﺑﺎﳊﺰﻡ ﻭﺍﻟﻜﻴﺲ ﻭﺇﳕﺎ ﺣﻔﻈﺘﻪ ﻟﻚ ﻣﻦ ﻓﺘﻨﺔ ﺍﻷﺑﻨﺎﺀ ﻭﻣﻦ ﻓﺘﻨﺔ ﺍﻟﻨﺴﺎﺀ ﻭﻣﻦ ﻓﺘﻨﺔ‬
‫ﺍﻟﺜﻨﺎﺀ ﻭﻣﻦ ﻓﺘﻨﺔ ﺍﻟﺮﻳﺎﺀ ﻭﻣﻦ ﺃﻳﺪﻱ ﺍﻟﻮﻛﻼﺀ ﻓﺈﻬﻧﻢ ﺍﻟﺪﺍﺀ ﺍﻟﻌﻴﺎﺀ‪ .‬ﻭﺍﻟﻮﺻﻴﺔ ﻛﻠﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻭﻓﻴﻬﺎ ﻏﺮﺍﺋﺐ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ ﺗﻘﻊ ﰲ ﻛﺮﺍﺳ ٍﺔ‪.‬‬

‫ﺧﺎﻟﺪ ﺑﻦ ﺯﻳﺪ ﺍﻟﻜﺎﺗﺐ‬

‫ﺃﺑﻮ ﺍﳍﻴﺜﻢ ﻣﻦ ﺃﻫﻞ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﺷﺎﻋﺮ ﻣﺸﻬﻮﺭ ﺭﻗﻴﻖ ﺍﻟﺸﻌﺮ‪ .‬ﻛﺎﻥ ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻴﺶ ﰒ ﻭﻻﻩ‬
‫ﻼ ﺑﺒﻌﺾ ﺍﻟﺜﻐﻮﺭ‪ ،‬ﻓﺨﺮﺝ ﻓﺴﻤﻊ ﰲ ﻃﺮﻳﻘﻪ ﻣﻐﻨﻴ ﹰﺔ ﺗﻐﲏ‪:‬‬ ‫ﺍﻟﻮﺯﻳﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺰﻳﺎﺕ ﻋﻤ ﹰ‬
‫ﻣﻦ ﻛﺎﻥ ﺫﺍ ﺷﺠ ﹴﻦ ﺑﺎﻟﺸﺎﻡ ﻳﻄﻠﺒﻪ ‪ ...‬ﻓﻔﻲ ﺳﻮﻯ ﺍﻟﺸﺎﻡ ﺃﻣﺴﻰ ﺍﻷﻫﻞ ﻭﺍﻟﺸﺠﻦ‬
‫ﻓﺒﻜﻰ ﺣﱴ ﺳﻘﻂ ﻋﻠﻰ ﻭﺟﻬﻪ ﻣﻐﺸﻴﹰﺎ ﻋﻠﻴﻪ ﻓﺄﻓﺎﻕ ﳐﺘﻠﻄﹰﺎ ﻭﻭﺳﻮﺱ‪ .‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻛﺎﻥ ﻳﻬﻮﻯ ﺟﺎﺭﻳ ﹰﺔ ﻟﺒﻌﺾ ﺍﻟﻮﺟﻮﻩ‬
‫ﺑﺒﻐﺪﺍﺩ ﻓﻠﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﻓﺎﺧﺘﻠﻂ‪ ،‬ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﺴﻮﺩﺍﺀ ﻏﻠﺒﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ ﻛﺎﻥ ﺧﺎﻟﺪ ﻣﻐﺮﻣﹰﺎ ﺑﺎﻟﻐﻠﻤﺎﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻬﻢ‬
‫ﻛﻞ ﻣﺎ ﻳﺴﺘﻔﻴﺪ‪ ،‬ﻓﻬﻮﻯ ﻏﻼﻣﹰﺎ ﻳﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﲤﺎ ﹴﻡ ﺍﻟﻄﺎﺋﻲ ﺍﻟﺸﺎﻋﺮ ﻳﻬﻮﺍﻩ‪ .‬ﻓﻘﺎﻝ ﻓﻴﻪ ﺧﺎﻟﺪ‪:‬‬
‫ﻗﻀﻴﺐ ﺑﺎ ٍﻥ ﺟﻨﺎﻩ ﻭﺭﺩ ‪ ...‬ﲢﻤﻠﻪ ﻭﺟﻨﺔ ﻭﺧﺪ‬
‫ﱂ ﺃﺛﻦ ﻃﺮﰲ ﺇﻟﻴﻪ ﺇﻻ ‪ ...‬ﻣﺎﺕ ﻋﺰﺍﺀ ﻭﻋﺎﺵ ﻭﺟﺪ‬
‫ﻣﻠﻚ ﻃﻮﻉ ﺍﻟﻨﻔﻮﺱ ﺣﱴ ‪ ...‬ﻋﻠﻤﻪ ﺍﻟﺰﻫﻮ ﺣﲔ ﻳﺒﺪﻭ‬
‫ﻭﺍﺟﺘﻊ ﺍﻟﺼﺪ ﻓﻴﻪ ﺣﱴ ‪ ...‬ﻟﻴﺲ ﳋﻠ ﹴﻖ ﺳﻮﺍﻩ ﺻﺪ‬
‫ﻓﺒﻠﻎ ﺫﻟﻚ ﺃﺑﺎ ﲤﺎ ﹴﻡ ﻓﻘﺎﻝ ﻓﻴﻪ ﺃﺑﻴﺎﺗﹰﺎ ﻣﻨﻬﺎ‪:‬‬
‫ﺷﻌﺮﻙ ﻫﺬﺍ ﻛﻠﻪ ﻣﻔﺮﻁ ‪ ...‬ﰲ ﺑﺮﺩﻩ ﻳﺎ ﺧﺎﻟﺪ ﺍﻟﺒﺎﺭﺩ‬
‫ﻓﻌﻠﻤﻬﺎ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻤﺎ ﺯﺍﻟﻮﺍ ﻳﺼﻴﺤﻮﻥ ﺑﻪ ﻳﺎ ﺧﺎﻟﺪ ﺍﻟﺒﺎﺭﺩ ﺣﱴ ﻭﺳﻮﺱ‪:‬‬

‫ﻭﻫﺠﺎ ﺃﺑﺎ ﲤﺎ ﹴﻡ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻓﻘﺎﻝ‪:‬‬

‫ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﺮﺩ ﺇﱐ ﻧﺎﺻﺢ ﻟﻜﻢ ‪ ...‬ﻭﺍﳌﺮﺀ ﰲ ﺍﻟﻘﻮﻝ ﺑﲔ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ‬
‫ﻻ ﻳﻨﻜﺤﻦ ﺣﺒﻴﺒﹰﺎ ﻣﻨﻚ ﻛﻢ ﺃﺣﺪ ‪ ...‬ﻓﺈﻥ ﻭﺟﻌﺎﺀﻩ ﺃﻋﺪﻯ ﻣﻦ ﺍﳉﺮﺏ‬
‫ﻻ ﺗﺄﻣﻨﻮﺍ ﺃﻥ ﺗﻌﻮﺩﻭﺍ ﺑﻌﺪ ﺛﺎﻟﺜ ٍﺔ ‪ ...‬ﻓﺘﺮﻛﺒﻮﺍ ﻋﻤﺪﹰﺍ ﻟﻴﺴﺖ ﻣﻦ ﺍﳋﺸﺐ‬
‫ﻭﺣﺪﺙ ﺍﺑﻨﺄﰊ ﺳﻼﻟﺔ ﺍﻟﺸﺎﻋﺮ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﺑﻐﺪﺍﺩ ﰲ ﺑﻌﺾ ﺍﻟﺴﻨﲔ ﻓﻴﻨﺎ ﺃﻧﺎ ﻣﺎﺭ ﰲ ﻃﺮﻳ ﹴﻖ ﺇﺫﺍ ﺃﻧﺎ ﺑﺮﺟ ﹴﻞ ﻋﻠﻴﻪ‬
‫ﻣﺒﻄﻨﻪ ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﻗﻠﻨﺴﻮﺓ ﺳﻮﺩﺍﺀ ﻭﻫﻮ ﺭﺍﻛﺐ ﻋﻠﻰ ﻗﺼﺒ ٍﺔ ﻭﺍﻟﺼﺒﻴﺎﻥ ﺧﻠﻔﻪ ﻳﺼﻴﺤﻮﻥ‪ :‬ﻳﺎ ﺧﺎﻟﺪ ﺍﻟﺒﺎﺭﺩ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺁﺫﻭﻩ ﲪﻞ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻘﺼﺒﺔ‪ ،‬ﻓﻠﻢ ﺃﺯﻝ ﺃﻃﺮﺩﻫﻢ ﻋﻨﻪ ﺣﱴ ﺗﻔﺮﻗﻮﺍ ﻭﺃﺩﺧﻠﺘﻪ ﺑﺴﺘﺎﻧﹰﺎ ﻫﻨﺎﻙ ﻓﺠﻠﺲ ﻭﺍﺳﺘﺮﺍﺡ‪،‬‬
‫ﻭﺍﺷﺘﺮﻳﺖ ﻟﻪ ﺭﻃﺒﹰﺎ ﻓﺄﻛﻞ ﻭﺍﺳﺘﻨﺸﺪﺗﻪ ﻓﺄﻧﺸﺪﱐ‪:‬‬
‫ﻗﺪ ﺣﺎﺯ ﻗﻠﱯ ﻓﺼﺎﺭ ﳝﻠﻜﻪ ‪ ...‬ﻓﻜﻴﻒ ﺃﺳﻠﻮ ﻭﻛﻴﻒ ﺃﺗﺮﻛﻪ؟؟‬
‫ﺭﻃﻴﺐ ﺟﺴ ﹴﻢ ﻛﺎﳌﺎﺀ ﲢﺴﺒﻪ ‪ ...‬ﳜﻄﺮ ﰲ ﺍﻟﻘﻠﺐ ﻣﻨﻪ ﻣﺴﻜﻠﻪ‬
 ‫ﻳﻜﺎﺩ ﳚﺮﻱ ﻣﻦ ﺍﻟﻘﻤﻴﺺ ﻣﻦ ﺍﻟﻦ ‪ ...‬ﻧﻌﻤﺔ ﻟﻮﻻ ﺍﻟﻘﻤﻴﺺ ﳝﺴﻜﻪ‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺧﺎﻟ ٍﺪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺐ ﻭﺟﻔﻮٍﺓ ﻭﻋﺬﺍﺏ‬
‫ﻛﺒﺪ ﺷﻔﻬﺎ ﻏﻠﻴﻞ ﺍﻟﺘﺼﺎﰊ ‪ ...‬ﺑﲔ ﻋﺘ ﹴ‬
‫ﻉ ﳎﺪ ٍﺩ ﻣﻦ ﻋﺘﺎﺏ‬
‫ﻛﻞ ﻳﻮﻡ ﺗﺪﻣﻲ ﲜﺮﺡ ﻣﻦ ﺍﻟﺸﻮ ‪ ...‬ﻕ ﻭﻧﻮ ﹴ‬
‫ﻳﺎ ﺳﻘﻴﻢ ﺍﳉﻔﻮﻥ ﺃﺳﻘﻤﺖ ﺟﺴﻤﻲ ‪ ...‬ﻓﺎﺷﻔﲏ ﻛﻴﻒ ﺷﺌﺖ ﻻﺑﻚ ﻣﺎ ﰊ‬
‫ﺇﻥ ﺃﻛﻦ ﻣﺬﻧﺒﹰﺎ ﻓﻜﻦ ﺣﺴﻦ ﺍﻟﻌﻒ ‪ ...‬ﻭ ﺃﻭ ﺍﺟﻌﻞ ﺳﻮﻯ ﻟﻠﺼﺪﻭﺩ ﻋﺘﺎﰊ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻳﺎ ﺗﺎﺭﻙ ﺍﳉﺴﻢ ﺑﻼ ﻗﻠﺐ ‪ ...‬ﺇﻥ ﻛﻨﺖ ﺃﻫﻮﺍﻙ ﻓﻤﺎ ﺫﻧﱯ؟‬
‫ﻳﺎ ﻣﻔﺮﺩﹰﺍ ﺑﺎﳊﺴﻦ ﺃﻓﺮﺩﺗﲏ ‪ ...‬ﻣﻨﻚ ﺑﻄﻮﻝ ﺍﻟﺸﻮﻕ ﻭﺍﳊﺐ‬
‫ﺇﻥ ﺗﻚ ﻋﻴﲏ ﺃﺑﺼﺮﺕ ﻓﺘﻨ ﹰﺔ ‪ ...‬ﻓﻬﻞ ﻋﻠﻰ ﻗﻠﱯ ﻣﻦ ﻋﺘﺐ؟‬
‫ﻓﺤﺴﺒﻚ ﺍﷲ ﳌﺎ ﰊ ﻛﻤﺎ ‪ ...‬ﺃﻧﻚ ﰲ ﻓﻌﻠﻚ ﰊ ﺣﺴﱯ‬
‫ﺗﻮﰲ ﺧﺎﻟﺪ ﺍﻟﻜﺎﺗﺐ ﺳﺘﺔ ﺗﺴ ﹴﻊ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺘﲔ ﺑﺒﻐﺪﺍﺩ‪.‬‬

‫ﺧﺪﺍﺵ ﺑﻦ ﺑﺸﺮ ﺑﻦ ﺧﺎﻟﺪ‬

‫ﺍﺑﻦ ﺍﳊﺎﺭﺙ ﺃﺑﻮ ﺯﻳﺪ ﺍﻟﺘﻴﻤﻴﻤﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺒﻌﻴﺚ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﻛﺎﻥ ﺧﻄﻴﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﳎﻴﺪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺟﺮﻳ ﹴﺮ‬
‫ﻣﻬﺎﺟﺎﺓ‪ ،‬ﻓﻠﺞ ﺍﳍﺠﺎﺀ ﺑﻴﻨﻬﻤﺎ ﳓﻮﹰﺍ ﻣﻦ ﺃﺭﺑﻌﲔ ﺳﻨ ﹰﺔ ﻭﱂ ﻳﺘﻐﻠﺐ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﱂ ﻳﺘﻬﺎﺝ ﺷﺎﻋﺮﺍﻥ ﰲ‬
‫ﺍﻟﻌﺮﺏ ﰲ ﺟﺎﻫﻠﻴﺔ ﻭﻻ ﺇﺳﻼﻡ ﲟﺜﻞ ﻣﺎ ﻬﺗﺎﺟﻴﺎ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﺮﺯﺩﻕ ﻳﻌﲔ ﺍﻟﺒﻌﻴﺚ‪ ،‬ﻭﺍﻟﺒﻌﻴﺚ‪ ،‬ﻳﻌﲔ ﺍﺑﻦ ﺃﻡ ﻏﺴﺎﻥ‬
‫ﻋﻠﻰ ﺟﺮﻳ ﹴﺮ‪ .‬ﻓﻤﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺒﻌﻴﺚ ﳉﺮﻳﺮ‪:‬‬
‫ﺐ ‪ ...‬ﻛﻔﻰ ﺍﻟﻠﺆﻡ ﻋﻨﺪ ﺍﻟﻨﺎﺯﺣﲔ ﺟﺮﻳﺮ‬
‫ﺇﺫﺍ ﻃﻠﻊ ﺍﻟﻌﻴﻮﻕ ﺃﻭﻝ ﻛﻮﻛ ﹴ‬
‫ﺃﻟﺴﺖ ﻛﻠﻴﺒﹰﺎ ﰒ ﺃﻣﻚ ﻛﻠﺒﺔ ‪ ...‬ﳍﺎ ﺑﲔ ﺃﻃﻨﺎﺏ ﺍﻟﺒﻴﻮﺕ ﻫﺮﻳﺮ‬
‫ﻭﻟﻮ ﻋﻨﺪ ﻏﺴﺎﻥ ﺍﻟﺴﻠﻴﻄﻲ ﻋﺮﺳﺖ ‪ ...‬ﺭﻏﺎ ﻗﺮﻥ ﻣﻨﻬﺎ ﻭﻛﺎﺱ ﻋﻘﲑ‬
‫ﺃﺗﻨﺴﻰ ﻧﺴﺎ ًﺀ ﺑﺎﻟﻴﻤﺎﻣﺔ ﻣﻨﻜﻢ ‪ ...‬ﻧﻜﺤﻦ ﻋﺒﻴﺪﹰﺍ ﻣﺎ ﳍﻦ ﻣﻬﻮﺭ؟‬
‫ﻭﻗﺎﻝ ﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻛﻠﻴﺐ ﻟﺌﺎﻡ ﺍﻟﻨﺎﺱ ﻗﺪ ﻳﻌﻠﻤﻮﻬﻧﺎ ‪ ...‬ﻭﺃﻧﺖ ﺇﺫﺍ ﻋﺪﺕ ﻛﻠﻴﺐ ﻟﻴﺌﻤﻬﺎ‬
‫ﺃﺗﺮﺟﻮ ﻛﻠﻴﺐ ﺃﻥ ﳚﻲﺀ ﺣﺪﻳﺜﻬﺎ ‪ ...‬ﲞﲑ ﻭﻗﺪ ﺃﻋﻴﺎ ﻛﻠﻴﺒﹰﺎ ﻗﺪﳝﻬﺎ‬
‫ﻭﻗﺎﻝ ﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﺃﻥ ﺃﻣﺮﻋﺖ ﻣﻌﺰﻯ ﻋﻄﻴﺔ ﻭﺍﺭﺗﻌﺖ ‪ ...‬ﺗﻼﻋﹰﺎ ﻣﻦ ﺍﳌﺮﻭﺕ ﺃﺣﻮﻯ ﲨﻴﻌﻬﺎ‬
‫ﺗﻌﺮﺿﺖ ﱄ ﺣﱴ ﺻﻜﻜﺘﻚ ﺻﻜ ﹰﺔ ‪ ...‬ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﻳﻜﺒﻮ ﻟﻠﺪﻳﻦ ﺃﻣﻴﻤﻬﺎ‬
‫ﺃﻟﻴﺴﺖ ﻛﻠﺐ ﺃﻷﻡ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ‪ ...‬ﻭﺃﻧﺖ ﺇﺫﺍ ﻋﺪﺕ ﻛﻠﻴﺐ ﻟﺌﻴﻤﻬﺎ؟‬
‫ﻭﻗﺎﻝ ﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺐ ﻗﺪ ﺃﻛﻠﺘﻪ ‪ ...‬ﻗﻠﻢ ﻳﺒﻖ ﺇﻻ ﺭﺃﺳﻪ ﻭﺃﻛﺎﺭﻋﻪ‬
‫ﺃﺷﺎﺭﻛﺘﲏ ﰲ ﺛﻌﻠ ﹴ‬
 ‫ﻓﺪﻭﻧﻚ ﺧﺼﻴﻴﻪ ﻭﻣﺎ ﺿﻤﺖ ﺍﺳﺘﻪ ‪ ...‬ﻓﺈﻧﻚ ﺭﻣﺎﻡ ﺧﺒﻴﺚ ﻣﺮﺍﺗﻌﻪ‬
‫ﻭﻗﺎﻝ ﺟﺮﻳﺮ ﻟﻪ‪:‬‬
‫ﺃﱂ ﺗﺮ ﺃﱐ ﻗﺪ ﺭﻣﻴﺖ ﺍﺑﻦ ﻓﺮﺗﲏ ‪ ...‬ﺑﺼﻤﺎﺀ ﻻ ﻳﺮﺟﻮ ﺍﳊﻴﺎﺓ ﺃﻣﻴﻤﻬﺎ‬
‫ﻟﻪ ﺃﻡ ﺳﻮﺀ ﺑﺌﺲ ﻣﺎ ﻗﺪﻣﺖ ﻟﻪ ‪ ...‬ﺇﺫﺍ ﻓﺮﻁ ﺍﻷﺣﺴﺎﺏ ﻋﺪ ﻗﺪﳝﻬﺎ‬
‫ﻭﺃﻫﺎﺟﻴﻬﻤﺎ ﻭﻧﻘﺎﺋﻀﻬﻤﺎ ﻛﺜﲑﺓ ﺍﻛﺘﻔﻴﻨﺎ ﲟﺎ ﺃﻭﺭﺩﻧﺎﻩ ﻣﻨﻬﺎ‪ .‬ﺗﻮﰲ ﺍﻟﺒﻌﻴﺚ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋ ٍﺔ ﺑﺎﻟﺒﺼﺮﺓ ﰲ ﺧﻼﻓﺔ‬
‫ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪.‬‬

‫ﺧﺮﻗﺔ ﺑﻦ ﻧﺒﺎﺗﺔ‬

‫ﺍﺑﻦ ﺍﻟﺰﻳﺪ‪ ،‬ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﺓ ﺍﻟﻜﻠﱯ‪ .‬ﺷﺎﻋﺮ ﺇﺳﻼﻣﻲ‪ ،‬ﻗﺪﻡ ﻋﻠﻰ ﺣﺮﺏ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﰲ‬
‫ﺩﻣﺸﻖ‪ ،‬ﻓﺠﻔﺎﻩ ﺣﺮﺏ ﻭﱂ ﻳﺼﻠﻪ ﺷﻲﺀ‪ ،‬ﻓﻬﺠﺎﻩ ﻓﻘﺎﻝ‪:‬‬
‫ﻛﺄﱐ ﻭﻧﻀﻮﻯ ﻋﻨﺪ ﺣﺮﺏ ﺑﻦ ﺧﺎﻟ ٍﺪ ‪ ...‬ﻣﻦ ﺍﳉﻮﻉ ﺫﺋﺒﺎ ﻗﻔﺮ ٍﺓ ﻋﻠﺰﺍﻥ‬
‫ﻭﺑﺎﺗﺖ ﻋﻠﻴﻨﺎ ﺟﻔﻮﺓ ﻣﺎ ﳓﺒﻬﺎ ‪ ...‬ﻭﺑﺘﻨﺎ ﻧﻘﺎﺳﻲ ﻟﻴﻠ ﹰﺔ ﻛﺜﻤﺎﻥ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﺟﲑﻱ ﻳﺎ ﲨﻴﻞ ﺩﻣﻲ ﻭﻫﺰﻱ ‪ ...‬ﺳﻨﺎﻧﹰﺎ ﺗﻄﻌﻨﲔ ﺑﻪ ﻭﻧﺎﺑﺎ‬
‫ﻟﺘﻌﻠﻢ ﻋﺎﻣﺮ ﺍﻷﺟﻮﺍﺩ ﺃﻧﺎ ‪ ...‬ﺇﺫﺍ ﻏﻀﺒﺖ ﻧﺒﻴﺖ ﳍﺎ ﻏﻀﺎﺑﹰﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬

‫ﻭﺃﺭﻫﺒﻨﺎ ﺍﳋﻠﻴﻔﺔ ﻭﺍﺳﺘﻤﺮﺕ ‪ ...‬ﻭﺟﻮﻩ ﺍﻷﺭﺽ ﺗﻐﺘﺼﺐ ﺍﻏﺘﺼﺎﺑﺎ‬

‫ﻭﻗﺘﻠﻨﺎ ﺍﻟﻘﺒﺎﺋﻞ ﻣﻦ ﻋﻠﻴ ﹴﻢ ‪ ...‬ﻭﺑﻴﺤﻨﺎ ﻗﻨﺎﻓﺔ ﻭﺍﻟﺮﺑﺎﺑﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻛﺴﻊ ﺍﻟﺸﺘﺎﺀ ﺑﺴﺒﻌ ٍﺔ ﻏﱪ ‪ ...‬ﺃﻳﺎﻡ ﺷﻬﻠﺘﻨﺎ ﻣﻦ ﺍﻟﺸﻬﺮ‬
‫ﻓﺈﺫﺍ ﺍﻧﻘﻀﺖ ﺃﻳﺎﻡ ﺷﻬﻠﺘﻪ ‪ ...‬ﺻﻦ ﻭﺻﻨﲑ ﻣﻊ ﺍﻟﻮﺑﺮ‬
‫ﻭﻳﺄﻣﺮ ﻭﺃﺧﻴﻪ ﻣﺆﲤ ﹴﺮ ‪ ...‬ﻭﻣﻌﻠ ﹴﻞ ﻭﲟﻄﻔﻲﺀ ﺍﳉﻤﺮ‬
‫ﻼ ‪ ...‬ﻭﺃﺗﺘﻚ ﻭﺍﻗﺪﺓ ﻣﻦ ﺍﳊﺮ‬‫ﺫﻫﺐ ﺍﻟﺸﺘﺎﺀ ﻣﻮﻟﻴﹰﺎ ﻋﺠ ﹰ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﱃ ﺍﷲ ﺃﺷﻜﻮ ﻋﱪ ﹰﺓ ﻗﺪ ﺃﻃﻠﺖ ‪ ...‬ﻭﻧﻔﺴﹰﺎ ﺇﺫﺍ ﻣﺎ ﻋﺰﻫﺎ ﺍﻟﺸﻮﻕ ﺫﻟﺖ‬
‫ﲢﻦ ﺇﱃ ﺃﺭﺽ ﺍﻟﻌﺮﺍﻕ ﻭﺩﻭﻬﻧﺎ ‪ ...‬ﺗﻨﺎﺋﻒ ﻟﻮ ﺗﺴﺮﻱ ﻬﺑﺎ ﺍﻟﺮﻳﺢ ﺿﻠﺖ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻳﺎ ﻋﺎﺭﻡ ﺑﻦ ﻋﻘﻴ ﹴﻞ ﻛﻴﻒ ﻛﻔﺮ ﻛﻢ ‪ ...‬ﻛﻌﺒﹰﺎ ﻭﻣﻨﻜﻢ ﺇﻟﻴﻪ ﻳﻨﺘﻬﻲ ﺍﻟﺸﺮﻑ؟‬
‫ﺃﻓﻨﻴﺘﻢ ﺍﳊﺮ ﻣﻦ ﺳﻌ ٍﺪ ﺑﺒﺎﺭﻗٍﺔ ‪ ...‬ﻳﻮﻡ ﺍﻟﻐﺮﺍﺑﺔ ﻣﺎ ﰲ ﺑﺮﻗﻬﺎ ﺧﻠﻒ‬
‫ﻣﺎﺕ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﻣﺎﺋ ٍﺔ‪.‬‬
 ‫ﺍﳋﻀﺮ ﺑﻦ ﻣﺮﻭﺍﻥ‬

‫ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﺜﻌﻠﱯ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﺮﻳﺮ ﺍﻟﺘﻮﻣﺎﺛﻲ‪ ،‬ﺑﻀﻢ ﺍﻟﺘﺎﺀ ﺍﳌﺜﻨﺎﺓ ﻭﺳﻜﻮﻥ ﺍﻟﻮﺍﻭ ﺑﻌﺪﻫﺎ ﻣﻴﻢ‬
‫ﻭﺃﻟﻒ ﰒ ﺛﺎﺀ ﻣﺜﻠﺜﺔ‪ :‬ﺑﻠﺪ ﻣﻦ ﺑﻼﺩ ﺍﳉﺰﻳﺮﺓ‪ ،‬ﺍﻟﺘﺎﺭﻗﻲ ﺍﳉﺰﺭﻱ‪ .‬ﻭﻟﺪ ﺑﺎﳉﺰﻳﺮﺓ ﻭﻧﺸﺄ ﲟﻴﺎﻓﺎﺭﻗﲔ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺗﻮﻣﺎﺛﺎ‪.‬‬
‫ﻼ ﺃﺩﻳﺒﹰﺎ ﻋﺎﺭﻓﹰﺎ ﺣﺴﻦ ﺍﻟﺸﻌﺮ ﻛﺜﲑ ﺍﶈﻔﻮﻅ‪ ،‬ﻗﺮﺃ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺍﺑﻦ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻭﺍﻟﻨﺤﻮ‬
‫ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻨﺤﻮ ﻣﻘﺮﺋﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺸﺠﺮﻱ‪ ،‬ﻭﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺑﻨﻮﺳﻲ‪ ،‬ﻭﻛﺎﻥ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻟﻪ ﳏﻔﻮﻇﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﺍﺠﻤﻟﻤﻞ‪،‬‬
‫ﻭﺷﻌﺮ ﺍﳍﺬﻟﻴﲔ‪ ،‬ﻭﺷﻌﺮ ﺭﺅﺑﺔ ﻭﺫﻱ ﺍﻟﺮﻣﺔ‪ .‬ﻟﻘﻴﺘﻪ ﲟﺮﻭ ﻭﺳﺮﺧﺲ ﻭﻳﻨﺴﺎﺑﻮﺭ ﰲ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪،‬‬
‫ﺲ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬ ‫ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﻣﻮﻟﺪﻩ ﻓﻘﺎﻝ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻕ ﺇﻟﻴﻚ ﺳﻮﺍﺩﻫﺎ‬‫ﻛﺘﺒﺖ ﻭﻗﺪ ﺃﻭﺩﻯ ﲟﻘﻠﱵ ﺍﻟﺒﻜﺎ ‪ ...‬ﻭﻗﺪ ﺫﺍﺏ ﻣﻦ ﺷﻮ ﹴ‬
‫ﻓﻤﺎ ﻭﺭﺩﺕ ﱄ ﳓﻮﻛﻢ ﻣﻦ ﺭﺳﺎﻟ ٍﺔ ‪ ...‬ﻭﺣﻘﻜﻢ ﺇﻻ ﻭﺫﺍﻙ ﺳﻮﺩﺍﻫﺎ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺃﻧﺖ ﰲ ﻏﻤﺮﺓ ﺍﻟﻨﻌﻴﻢ ﺗﻌﻮﻥ ‪ ...‬ﻟﺴﺖ ﺗﺪﺭﻱ ﺑﺄﻥ ﺫﺍ ﻻ ﻳﺪﻭﻡ‬
‫ﻛﻢ ﺭﺃﻳﻨﺎ ﻣﻦ ﺍﳌﻠﻮﻙ ﻗﺪﳝﹰﺎ ‪ ...‬ﳘﺪﻭﺍ ﻓﺎﻟﻌﻈﺎﻡ ﻣﻨﻬﻢ ﺭﻣﻴﻢ؟‬
‫ﺹ ﺷﻘﺎ ًﺀ ﻓﻬﻞ ﻳﺪﻭﻡ ﺍﻟﻨﻌﻴﻢ؟‬
‫ﻣﺎ ﺭﺃﻳﻨﺎ ﺍﻟﺰﻣﺎﻥ ﺃﺑﻘﻰ ﻋﻠﻰ ﺷﺦ ‪ ...‬ﹴ‬
‫ﻭﺍﻟﻐﲏ ﻋﻨﺪ ﺃﻫﻠﻪ ﻣﺴﺘﻌﺎﺭ ‪ ...‬ﻓﺤﻤﻴﺪ ﺑﻪ ﻭﻣﻨﻬﻢ ﺫﻣﻴﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻣﻮﺍﻋﻆ ﺍﻟﺪﻫﺮ ﺃﺩﺑﱵ ‪ ...‬ﻭﺇﳕﺎ ﻳﻮﻋﻆ ﺍﻷﺩﻳﺐ‬
‫ﱂ ﳝﺾ ﺑﺆﺱ ﻭﻻ ﻧﻌﻴﻢ ‪ ...‬ﺇﻻ ﻭﱃ ﻓﻴﻬﻤﺎ ﻧﺼﻴﺐ‬
‫ﺑﻠﻐﺘﻨﺎ ﻭﻓﺎﺗﻪ ﺑﺒﺨﺎﺭﻯ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋﺔ‪.‬‬

‫ﺍﳋﻀﺮ ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺍﻟﻄﺎﺋﻲ‬

‫ﺍﺑﻦ ﺃﰊ ﺍﳍﻤﺎﻡ ﺍﻟﻄﺎﺋﻲ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺩﺧﻞ ﻣﺼﺮ ﻭﺣﻀﺮ ﺑﲔ ﻳﺪﻱ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺮﺍﺷﺪ ﺑﺎﷲ ﺍﺑﻦ ﺍﳌﺴﺘﺮﺷﺪ‬
‫ﺑﺎﷲ‪ ،‬ﻓﺄﻧﺸﺪﻩ ﻋﻠﻰ ﺍﻟﺒﺪﻳﻬﺔ‪:‬‬
‫ﻯ ‪ ...‬ﺭﻓﻴ ﹴﻊ ﺗﺰﻝ ﺍﻟﻌﺼﻢ ﺩﻭﻥ ﻣﺮﺍﻣﻪ‬‫ﻭﳌﺎ ﺷﺄﻭﺕ ﺍﳊﺎﺳﺪﻳﻦ ﺇﱃ ﻣﺪ ً‬
‫ﻭﺭﻓﻌﺖ ﺍﻷﺳﺘﺎﺭ ﱄ ﺩﻭﻥ ﺳﻴ ٍﺪ ‪ ...‬ﺷﻔﻰ ﻏﻠﱵ ﻣﻦ ﺑﺸﺮﻩ ﻭﺳﻼﻣﻪ‬
‫ﺳﻄﻮﺕ ﻋﻠﻰ ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ ﺑﺒﺄﺳﻪ ‪ ...‬ﻭﺻﻠﺖ ﻋﻠﻰ ﻛﻴﺪ ﺍﻟﻌﺪﺍ ﺑﺎﻧﺘﻘﺎﻣﻪ‬
‫ﻭﺩﺧﻞ ﻋﻠﻲ ﺍﻷﻣﲑ ﻋﻠﻲ ﺑﻦ ﺻﺪﻗﺔ ﻓﻘﺎﻝ ﻋﻠﻰ ﺍﻟﺒﺪﻳﻬﺔ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺢ ‪ ...‬ﺯﻣﺎﱐ ﻭﺇﻥ ﻛﻨﺖ ﺍﻟﻌﻴﻲ ﺍﳌﻘﺼﺮﺍ‬ ‫ﺳﺄﺳﻜﺮ ﻣﺎ ﺃﻭﻟﻴﺘﲏ ﻣﻦ ﻣﻨﺎﺋ ﹴ‬
‫ﳕﺘﻚ ﻗﺮﻭﻡ ﰲ ﺍﳌﻼﺣﻢ ﻭﺍﻟﻨﺪﻯ ‪ ...‬ﺇﺫﺍ ﺍﻧﺘﺴﺒﺖ ﻛﺎﻧﺖ ﺃﺳﻮﺩﹰﺍ ﻭﺃﲝﺮﺍ‬
‫ﻓﻜﻞ ﻛﺮ ﹴﱘ ﻏﺎﺩﺭﺗﻪ ﻣﺒﺨﻼﹰ ‪ ...‬ﻭﻛﻞ ﻗﺪ ﹴﱘ ﻏﺎﺩﺭﺗﻪ ﻣﺆﺧﺮﺍ‬
‫ﱀ‬
‫ﻭﻗﺪﻡ ﺍﻟﻄﺎﺋﻲ ﺇﱃ ﺩﻣﺸﻖ ﻭﺍﻣﺘﺪﺡ ﻬﺑﺎ ﻭﺍﻟﻴﻬﺎ ﳏﻤﺪ ﺑﻦ ﺑﻮﺭﻯ ﺑﻦ ﻃﻐﺘﻜﲔ‪ ،‬ﻭﻣﺪﺡ ﺃﺑﺎ ﺍﻟﻔﺘﺢ ﻧﺼﺮ ﺍﷲ ﺑﻦ ﺻﺎ ﹴ‬
 ‫ﺍﳍﺎﴰﻲ‪ ،‬ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﻳﻮﻣﹰﺎ ﻭﻗﺪ ﺍﻓﺘﺼﺪ ﻓﻘﺎﻝ ﺑﺪﻳﻬ ﹰﺔ‪:‬‬
‫ﳌﺎ ﻣﺪﺩﺕ ﺇﻟﻴﻪ ﺭﺍﺣﺔ ﺭﺍﺣ ٍﺔ ‪ ...‬ﻣﻦ ﺷﺄﻬﻧﺎ ﺍﻹﻋﻄﺎﺀ ﻭﺍﻹﻋﺪﺍﻡ‬
‫ﻭﺣﺴﺮﺕ ﺭﺩﻥ ﻣﻼﺀٍﺓ ﻋﻦ ﺳﺎﻋ ٍﺪ ‪ ...‬ﻻ ﺳﺎﻋﺪﺕ ﺃﻋﺪﺍﺀﻩ ﺍﻷﻳﺎﻡ‬
‫ﺃﻛﱪﺕ ﻣﺎ ﻓﻌﻞ ﺍﻟﻄﺒﻴﺐ ﻭﻫﺎﻟﲏ ‪ ...‬ﻣﻦ ﻓﻌﻠﻪ ﺍﻟﺘﻐﺮﻳﺮ ﻭﺍﻹﻗﺪﺍﻡ‬
‫ﻭﻋﺠﺒﺖ ﻛﻴﻒ ﺟﺮﻯ ﺍﳊﺪﻳﺪ ﲟﻔﺼ ﹴﻞ ‪ ...‬ﰲ ﻣﺪﺣﻪ ﺗﺘﻔﺎﺧﺮ ﺍﻷﻭﻫﺎﻡ‬
‫ﻟﻜﻦ ﺃﻣﺮﺕ ﻭﻟﻮ ﺃﺷﺮﺕ ﺑﻨﻘﻤ ٍﺔ ‪ ...‬ﻳﻮﻣﹰﺎ ﻟﺬﺍﺏ ﺑﻐﻤﺪﻩ ﺍﻟﺼﻤﺎﻡ‬
‫ﺐ ﺇﻧﻌﺎﻡ‬
‫ﺐ ﻫﻴﺒﺔ ‪ ...‬ﻭﻟﻪ ﺑﻜﻞ ﺭﻭﺍﺟ ﹴ‬ ‫ﻳﺎ ﻣﻦ ﻟﻪ ﰲ ﻛﻞ ﻗﻠ ﹴ‬
‫ﺃﻏﻨﻴﺖ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﻃﻼﺏ ﺍﻟﻨﺪﻯ ‪ ...‬ﻭﺗﺒﺎﺷﺮﺕ ﺑﻘﺪﻭﻣﻚ ﺍﻷﻳﺘﺎﻡ‬
‫ﻣﺾ ﺍﻟﻌﺮﺍﻕ ﻓﺮﺍﻕ ﻇﻠﻚ ﻋﻨﻬﻢ ‪ ...‬ﻭﻬﺗﻨﺄﺕ ﺑﻚ ﺟﻠﻖ ﻭﺍﻟﺸﺎﻡ‬
‫ﻓﺒﻨﻮ ﺍﳌﻜﺎﺭﻡ ﰲ ﺍﻟﱪﻳﺔ ﻛﻠﻬﺎ ‪ ...‬ﺻﻨﻒ ﻭﺃﻧﺖ ﻣﻘﺪﻡ ﻭﺇﻣﺎﻡ‬

‫ﻭﻟﺪ ﺍﳋﻀﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ ﻭﻣﺎﺕ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪.‬‬

‫ﺧﻠﻒ ﺑﻦ ﺃﲪﺪ‬

‫ﺍﻟﻘﲑﻭﺍﱐ ﺍﻟﺸﺎﻋﺮ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺭﺷﻴ ﹴﻖ ﰲ ﺍﻟﻨﻤﻮﺫﺝ‪ :‬ﺷﺎﻋﺮ ﻣﻄﺒﻮﻉ ﺑﺄﺩﺏ ﺇﻓﺮﻳﻘﻴﺔ ﻭﺩﺧﻞ ﻣﺼﺮ ﻭﻟﻪ ﺷﻌﺮ ﻣﻌﺮﻭﻑ‬
‫ﺟﻴﺪ‪ .‬ﻣﺎﺕ ﺑﺰﻭﻳﻠﻪ ﺍﳌﻬﺪﻳﺔ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋٍﺔ ﻭﻣﻦ ﺷﻌﺮﻩ‪.‬‬
‫ﻫﻞ ﺍﻟﺪﻫﺮ ﻳﻮﻣﹰﺎ ﺑﻠﻴﻠﻲ ﳚﻮﺩ ‪ ...‬ﻭﺃﻳﺎﻣﻨﺎ ﺑﺎﻟﻠﻮﻯ ﻫﻞ ﺗﻌﻮﺩ؟‬
‫ﻋﻬﻮﺩ ﺗﻘﻀﺖ ﻭﻋﻴﺶ ﻣﻀﻰ ‪ ...‬ﺑﻨﻔﺴﻲ ﻭﷲ ﺗﻠﻚ ﺍﻟﻌﻬﻮﺩ‬
‫ﺃﻻ ﻗﻞ ﻟﺴﻜﺎﻥ ﻭﺍﺩﻱ ﺍﳊﻤﻰ ‪ ...‬ﻫﻨﻴﺌﹰﺎ ﻟﻜﻢ ﰲ ﺍﳉﻨﺎﻥ ﺍﳋﻠﻮﺩ‬
‫ﺃﻓﻴﻀﻮﺍ ﻋﻠﻴﻨﺎ ﻣﻦ ﺍﳌﺎﺀ ﻓﻴﻀﹰﺎ ‪ ...‬ﻓﻨﺤﻦ ﻋﻄﺎﺵ ﻭﺃﻧﺘﻢ ﻭﺭﻭﺩ‬

‫ﺧﻠﻒ ﺑﻦ ﺣﻴﺎﻥ‬

‫ﺃﺑﻮ ﳏﺮ ﹴﺯ ﺍﻟﺒﺼﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻷﲪﺮ‪ ،‬ﻣﻮﱃ ﺃﰊ ﺑﺮﺩﺓ ﺑﻼ ﻟﱭ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺃﻋﻨﻖ ﺑﻼﻝ ﺃﺑﻮﻳﺔ ﻭﻛﺎﻧﺎ‬
‫ﻓﺮﻏﺎﻧﻴﲔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲏ‪ :‬ﺧﻠﻒ ﺍﻷﲪﺮ ﻣﻌﻠﻢ ﺍﻷﺻﻤﻌﻲ ﻭﻣﻌﻠﻢ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪ .‬ﻭﻗﺎﻝ ﺍﻷﺧﻔﺶ‪ :‬ﱂ‬
‫ﻒ ﺍﻷﲪﺮﻭﺍﻷﺻﻤﻌﻲ‪.‬‬ ‫ﺃﺩﺭﻙ ﺃﺣﺪﹰﺍ ﺃﻋﻠﻢ ﺑﺎ ﻟﺸﻌﺮ ﻣﻦ ﺧﻠ ٍ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻼ ﹴﻡ‪ :‬ﺃﲨﻊ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺍﻷﲪﺮ ﻛﺎﻥ ﺃﻓﺮﺱ ﺍﻟﻨﺎﺱ ﺑﺒﻴﺖ ﺷﻌ ﹴﺮ ﻭﺃﺻﺪﻕ ﻟﺴﺎﻧﹰﺎ ﻭﻛﻨﺎ ﻻ ﻧﺒﺎﱄ ﺇﺫﺍ ﺃﺧﺬﻧﺎ‬
‫ﻋﻨﻪ ﺧﱪﹰﺍ ﺃﻭ ﺃﻧﺸﺪﻧﺎ ﺷﻌﺮﹰﺍ ﺃﻻ ﻧﺴﻤﻌﻪ ﻣﻦ ﺻﺎﺣﺒﻪ‪ .‬ﻭﻗﺎﻝ ﴰﺮ‪ :‬ﺧﻠﻒ ﺍﻷﲪﺮ ﺃﻭﻝ ﻣﻦ ﺃﺣﺪﺙ ﺍﻟﺴﻤﺎﻉ ﺑﺎﻟﺒﺼﺮﺓ‪،‬‬
‫ﻭﺫﻟﻚ ﺃﻧﻪ ﺟﺎﺀ ﺇﱃ ﲪﺎ ٍﺩ ﺍﻟﺮﺍﻭﻳﺔ ﻓﺴﻤﻊ ﻣﻨﻪ ﻭﻛﺎﻥ ﺿﻨﻴﻨﹰﺎ ﺑﺄﺩﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻠﻐﻮﻱ‪ :‬ﻛﺎﻥ‬
‫ﺧﻠﻒ ﻳﻀﻊ ﺍﻟﺸﻌﺮ ﻭﻳﻨﺴﺒﻪ ﺇﱃ ﺍﻟﻌﺮﺏ ﻓﻼ ﻳﻌﺮﻑ‪ ،‬ﰒ ﻧﺴﻚ‪ ،‬ﻭﻛﺎﻥ ﳜﺘﻢ ﺍﻟﻘﺮﺁﻥ ﻛﻞ ﻟﻴﻠﺔٍ‪ ،‬ﻭﺑﺬﻝ ﻟﻪ ﺑﻌﺾ‬
‫ﻒ ﺩﻳﻮﺍﻥ ﺷﻌﺮ ﲪﻠﻪ ﻋﻨﻪ ﺃﺑﻮ ﻧﻮﺍﺱﹴ‪،‬‬
‫ﺍﳌﻠﻮﻙ ﻣﺎ ﹰﻻ ﻋﻈﻴﻤﹰﺎ ﻋﻠﻰ ﺃﻥ ﻳﺘﻜﻠﻢ ﰲ ﺑﻴﺖ ﺷﻌ ﹴﺮ ﺷﻜﻮﺍ ﻓﻴﻪ ﻓﺄﰉ‪ .‬ﻭﳋﻠ ٍ‬
‫ﻭﻛﺘﺎﺏ ﺟﺒﺎﻝ ﺍﻟﻌﺮﺏ‪ .‬ﺗﻮﰲ ﰲ ﺣﺪﻭﺩ ﺍﻟﺜﻤﺎﻧﲔ ﻭﻣﺎﺋ ٍﺔ‪.‬‬
 ‫ﻒ‬
‫ﺣﺪﺙ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ‪ :‬ﺣﻀﺮﻧﺎ ﻣﺄﺩﺑ ﹰﺔ ﻭﻣﻌﻨﺎ ﺃﺑﻮ ﳏﺮﺯ ﺧﻠﻒ ﺍﻷﲪﺮ ﻭﺣﻀﺮﻫﺎ ﺍﺑﻦ ﻣﻨﺎﺫ ﹴﺭ ﺍﻟﺸﺎﻋﺮ ﻓﻘﺎﻝ ﳋﻠ ٍ‬
‫ﺍﻷﲪﺮ‪ :‬ﻳﺎ ﺃﺑﺎ ﳏﺮﺯ‪ ،‬ﺇﻥ ﻳﻜﻦ ﺍﻟﻨﺎﺑﻐﺔ ﻭﺍﻣﺮ ﺍﻟﻘﻴﺲ ﻭﺯﻫﲑ ﻗﺪ ﻣﺎﺗﻮﺍ ﻓﻬﺬﻩ ﺃﺷﻌﺎﺭﻫﻢ ﳐﻠﺪﺓ‪ ،‬ﻓﻘﺲ ﺷﻌﺮﻱ ﺇﱃ‬
‫ﺷﻌﺮﻫﻢ‪ ،‬ﻭﺍﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺎﳊﻖ‪ ،‬ﻓﻐﻀﺐ ﺧﻠﻒ ﰒ ﺃﺧﺬ ﺻﺤﻔ ﹰﺔ ﳑﻠﻮﺀﹰﺓ ﻣﺮﻗﹰﺎ ﻓﺮﻣﻰ ﻬﺑﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻡ ﺍﺑﻦ ﻣﻨﺎﺫﺭ ﻣﻐﻀﺒﹰﺎ‬
‫ﻭﺃﻇﻨﻪ ﻫﺠﺎﻩ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﺳﻼ ﹴﻡ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺧﻠﻒ ﺍﻷﲪﺮ‪ :‬ﻛﻨﺖ ﺃﲰﻊ ﺑﺒﺸﺎﺭ ﺑﻦ ﺑﺮ ٍﺩ ﺃﻥ ﺃﺭﺍﻩ‪ ،‬ﻓﺬﻛﺮﻭﻩ ﱄ ﻳﻮﻣﹰﺎ ﻭﺫﻛﺮﻭﺍ‬
‫ﺑﻴﺎﻧﻪ ﻭﺳﺮﻋﺔ ﺟﻮﺍﺑﻪ ﻭﺟﻮﺩﺓ ﺷﻌﺮﻩ‪ ،‬ﻓﺎﺳﺘﻨﺸﺪﻬﺗﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﺷﻌﺮﻩ ﻓﺄﻧﺸﺪﻭﱐ ﺷﻴﺌﹰﺎ ﱂ ﺃﲪﺪﻩ ﻓﻘﻠﺖ‪ :‬ﻭﺍﷲ ﻵﺗﻴﻨﻪ‬
‫ﻭﻷﻃﺄﻃﺌﻦ ﻣﻨﻪ‪ ،‬ﻓﺄﺗﻴﺘﻪ ﻭﻫﻮ ﺟﺎﻟﺲ ﻋﻠﻰ ﺑﺎﺑﻪ ﻓﺮﺃﻳﺘﻪ ﺃﻋﻤﻰ ﻗﺒﻴﺢ ﺍﳌﻨﻈﺮ ﻋﻈﻴﻢ ﺍﳉﺜﺔ‪ .‬ﻓﻘﻠﺖ‪ - :‬ﻟﻌﻦ ﺍﷲ ‪ -‬ﻣﻦ‬
‫ﻼ ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﻛﺬﻟﻚ ﺇﺫ ﺟﺎﺀﻩ ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻓﻼﻧﹰﺎ ﺳﺒﻚ ﻋﻨﺪ ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ‬
‫ﻳﺒﺎﱄ ﻬﺑﺬﺍ‪ ،‬ﻓﻮﻗﻔﺖ ﺃﺗﺄﻣﻠﻪ ﻃﻮﻳ ﹰ‬
‫ﺳﻠﻴﻤﺎﻥ ﻭﻭﺿﻊ ﻣﻨﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﻭ ﻗﺪ ﻓﻌﻞ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻓﺄﻃﺮﻕ ﻭﺟﻠﺲ ﺍﻟﺮﺟﻞ ﻋﻨﺪﻩ ﻭﺟﻠﺴﺖ‪ ،‬ﻭﺟﺎﺀ ﻗﻮﻡ‬
‫ﻓﺴﻠﻤﻮﺍ ﻋﻠﻴﻪ ﻓﻠﻢ ﻳﺮﺩﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ ﻭﻗﺪ ﺩﺭﺕ ﺃﻭﺩﺍﺟﻪ‪ ،‬ﻓﻠﻢ ﻳﻠﺒﺚ ﺇﻻ ﺳﺎﻋ ﹰﺔ ﺣﱴ ﺃﻧﺸﺪﻧﺎ‬
‫ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ ﻭﺃﻓﺠﻤﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﻧﺒﺌﺖ ﻧﺎﺋﻚ ﺃﻣﻪ ﻳﻐﺘﺎﺑﲏ ‪ ...‬ﻋﻨﺪ ﺍﻷﻣﺮ ﻭﻫﻞ ﻋﻠﻲ ﺃﻣﲑ؟‬
‫ﻧﺎﺭﻱ ﳏﺮﻗﺔ ﻭﺑﻴﱵ ﻭﺍﺳﻊ ‪ ...‬ﻟﻠﻤﻌﺘﻔﲔ ﻭﳎﻠﺴﻲ ﻣﻌﻤﻮﺭ‬
‫ﻭﱄ ﺍﳌﻬﺎﺑﺔ ﰲ ﺍﻷﺣﺒﺔ ﻭﺍﻟﻌﺪﺍ ‪ ...‬ﻭﻛﺄﻧﲏ ﺃﺳﺪ ﻟﻪ ﺗﺎﻣﻮﺭ‬
‫ﻏﺮﺛﺖ ﺣﻠﻴﻠﺘﻪ ﻭﺃﺧﻄﺄ ﺻﻴﺪﻩ ‪ ...‬ﻓﻠﻪ ﻋﻠﻰ ﻟﻘﻢ ﺍﻟﻄﺮﻳﻖ ﺯﺋﲑ‬
‫ﻗﺎﻝ‪ :‬ﻓﺎﺭﺗﻌﺪﺕ ﻭﺍﷲ ﻓﺮﺍﺋﺼﻲ‪ ،‬ﻭﺍﻗﺸﻌﺮ ﺟﻠﺪﻱ‪ ،‬ﻭﻋﻈﻢ ﰲ ﻋﻴﲏ ﺟﺪﹰﺍ ﺣﱴ ﻗﻠﺖ ﰲ ﻧﻔﺴﻲ‪ :‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ‬
‫ﺃﺑﻌﺪﱐ ﻣﻦ ﺷﺮﻙ‪ .‬ﻭﻛﺎﻥ ﺑﲔ ﺧﻠﻔﻲ ﺍﻷﲪﺮ ﻭﺑﻴﻨﺄﰊ ﳏﻤ ٍﺪ ﺍﻟﻴﺰﻳﺪﻱ ﻣﻬﺎﺟﺎﺓ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﳏﻤ ٍﺪ ﻓﻴﻪ‪:‬‬
‫ﺯﻋﻢ ﺍﻷﲪﺮ ﺍﳌﻘﻴﺖ ﻟﺪﻳﻨﺎ ‪ ...‬ﻭﺍﻟﺬﻱ ﺃﻣﻪ ﺗﻘﺮ ﲟﻘﺘﻪ‬
‫ﺃﻧﻪ ﻋﻠﻢ ﺍﻟﻜﺴﺎﺋﻲ ﳓﻮﹰﺍ ‪ ...‬ﻓﻠﺌﻦ ﻛﺎﻥ ﺫﺍ ﻛﺬﺍﻙ ﻓﺒﺎﺳﺘﻪ‬
‫ﻭﻫﺠﺎ ﺧﻠﻒ ﺃﺑﺎ ﳏﻤ ٍﺪ ﺍﻟﻴﺰﻳﺪﻱ ﺑﻘﺼﻴﺪﺓ ﻓﺎﺋﻴ ٍﺔ ﺗﺪﺍﻭﳍﺎ ﺍﻷﻓﻮﺍﻩ ﻭﺍﻷﲰﺎﻉ‪ ،‬ﻧﺴﺒﻪ ﻓﻴﻬﺎ ﺇﱃ ﺍﻟﻠﻮﺍﻃﺔ ﻣﻄﻠﻌﻬﺎ‪:‬‬
‫ﺇﱐ ﻭﻣﻦ ﻭﺳﺞ ﺍﳌﻄﻲ ﻟﻪ ‪ ...‬ﺣﺪﺏ ﺍﻟﺬﺭﻱ ﺇﺭﻗﺎﳍﺎ ﺭﺟﻒ‬
‫ﻭﺍﶈﺮﻣﲔ ﻟﺼﻮ ﻬﺗﻢ ﺯﺟﻞ ‪ ...‬ﺑﻔﻨﺎﺀ ﻛﻌﺒﺘﻪ ﺇﺫﺍ ﻫﺘﻔﻮﺍ‬
‫ﺏ ‪ ...‬ﻣﺎ ﺇﻥ ﺭﺃﻯ ﻗﻮﻡ ﻭﻻ ﻋﺮﻓﻮﺍ‬ ‫ﻣﲏ ﺇﻟﻴﻪ ﻏﲑ ﺫﻱ ﻛﺬ ﹴ‬
‫ﰲ ﻏﺎﺑﺮ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺑﻘﻮﺍ ‪ ...‬ﻭﺍﻟﻔﺮﻁ ﺍﳌﺎﺿﲔ ﻣﻦ ﺳﻠﻔﻮﺍ‬
‫ﺃﺣﺪﹰﺍ ﻛﻴﺤﻰ ﰲ ﺍﻟﻄﻌﺎﻥ ﺍﺫﺍ ﺍﻑ ‪ ...‬ﺗﺮﺵ ﺍﻟﻘﻨﺎ ﻭﺗﻀﻌﻀﻊ ﺍﳊﺠﻒ‬
‫ﰲ ﻣﻌﺮ ٍﻙ ﻳﻠﻘﻰ ﺍﻟﻜﻤﻰ ﺑﻪ ‪ ...‬ﻟﻠﻮﺟﻪ ﻣﻨﺒﻄﺤﹰﺎ ﻭﻳﻨﺤﺮﻑ‬
‫ﻭﺇﺫﺍ ﺃﻛﺐ ﺍﻟﻘﺮﻥ ﻳﺘﺒﻌﻪ ‪ ...‬ﻃﻌﻨﹰﺎ ﺩﻭﻳﻦ ﺻﻼﻩ ﻳﻨﺨﺴﻒ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ ﳓﻮ ﺃﺭﺑﻌﲔ ﺑﻴﺘﹰﺎ ﺍﻛﺘﻔﻴﻨﺎ ﻬﺑﺬﺍ ﺍﳌﻘﺪﺍﺭ ﻣﻨﻬﺎ؟‬

‫ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ‬
 ‫ﺍﺑﻦ ﻋﻤﺮ ﺑﻦ ﲤﻴ ﹴﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻟﻔﺮﻫﻮﺩﻱ ﻧﺴﺒﺔ ﺇﱃ ﻓﺮﺍﻫﻴﺪ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻓﻬﻢ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺍﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻣﻀﺮ ﺍﻷﺯﺩﻱ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺳﻴﺪ ﺍﻷﺩﺑﺎﺀ ﰲ ﻋﻠﻤﻪ ﻭﺯﻫﺪﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﲑﺍﰲ‪ :‬ﻛﺎﻥ ﺍﻟﻐﺎﻳﺔ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﻘﻴﺎﺱ ﻭﺍﺳﺘﺨﺮﺍﺝ ﻣﺴﺎﺋﻞ ﺍﻟﻨﺤﻮ ﻭﺗﻌﻠﻴﻠﻪ‪ .‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼ‬
‫ﻭﺭﻭﻯ ﻋﻦ ﺃﻳﻮﺏ ﻭﻋﺎﺻ ﹴﻢ ﺍﻷﺣﻮﻝ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺃﺧﺪ ﻋﻨﻪ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴﻞﹴ‪ ،‬ﻭﺃﺑﻮ ﻓﻴﺪ‬
‫ﻣﺆﺭﺝ ﺍﻟﺴﺪﻭﺳﻲ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﻧﺼ ﹴﺮ ﺍﳉﻬﻀﻤﻲ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺍﺳﺘﺨﺮﺝ ﺍﻟﻌﺮﻭﺽ ﻭﺿﺒﻂ ﺍﻟﻠﻐﺔ ﻭﺣﺼﺮ‬
‫ﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ‪ ،‬ﻳﻘﺎﻝ ﺇﻧﻪ ﺩﻋﺎ ﲟﻜﺔ ﺃﻥ ﻳﺮﺯﻗﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻤﹰﺎ ﱂ ﻳﺴﺒﻖ ﺑﻪ‪ ،‬ﻓﺮﺟﻊ ﻭﻓﺘﺢ ﻋﻠﻴﻪ ﺑﺎﻟﻌﺮﻭﺽ ﻭﻛﺎﻧﺖ‬
‫ﻣﻌﺮﻓﺘﻪ ﺑﺎﻹﻳﻘﺎﻉ ﻫﻮ ﺍﻟﺬﻱ ﺃﺣﺪﺙ ﻟﻪ ﻋﻠﻢ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﻓﻴﻨﻈﻢ ﺍﻟﺒﻴﺘﲔ ﻭﺍﻟﺜﻼﺛﺔ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺍﻟﻨﻮﺭﻱ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﺃﺣﺐ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺭﺟ ﹴﻞ ﺧﻠﻖ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﳌﺴﻚ ﻓﻠﻴﻨﻈﺮ ﺇﱃ ﺍﳋﻠﻴﻞ ﺑﻦ‬
‫ﺃﲪﺪ‪ ،‬ﻭﻳﺮﻭﻱ ﻋﻦ ﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴ ﹴﻞ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﳕﺜﻞ ﺑﲔ ﺍﺑﻦ ﻋﻮ ٍﻥ ﻭﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺃﻳﻬﻤﺎ ﻧﻘﺪﻡ ﰲ ﺍﻟﺰﻫﺪ‬
‫ﻼ ﺃﻋﻠﻢ ﺑﺎﻟﺴﻨﺔ ﺑﻌﺪ ﺍﺑﻦ ﻋﻮ ٍﻥ ﻣﻦ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ‪.‬‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻼ ﻧﺪﺭﻱ ﺃﻳﻬﻤﺎ ﻧﻘﺪﻡ؟ ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺭﺟ ﹰ‬
‫ﺺ ﻻ ﻳﺸﻌﺮ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﳛﺞ ﺳﻨ ﹰﺔ ﻭﻳﻐﺰﻭ ﺳﻨﺔﹰ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻛﻠﺖ ﺍﻟﺪﻧﻴﺎ ﺑﻌﻠﻢ ﺍﳋﻠﻴﻞ ﻭﻛﺘﺒﻪ ﻭﻫﻮ ﰲ ﺧ ﹴ‬
‫ﻣﻦ ﺍﻟﺰﻫﺎﺩ ﺍﳌﻨﻘﻄﻌﲔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻓﻠﻴﺲ ﷲ ﻭﱄ‪.‬‬
‫ﻭﻟﻠﺨﻠﻴﻞ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻘﺎﻉ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳉﻤﻞ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺸﻮﺍﻫﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﲔ‬
‫ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻟﻠﻴﺚ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﺳﻴﺎ ﹴﺭ ﻋﻤﻞ ﺍﳋﻠﻴﻞ ﻣﻨﻪ ﻗﻄﻌ ﹰﺔ ﻭﺃﻛﻤﻠﻪ ﺍﻟﻠﻴﺚ‪ .‬ﻭﻟﻪ ﻛﺘﺎﺏ ﻓﺎﺋﺖ ﺍﻟﻌﲔ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﻨﻐﻢ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﻘﻂ ﻭﺍﻟﺸﻜﻞ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﺭﻭﻯ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻄﻊ ﺑﻴﺘﹰﺎ ﻣﻦ ﺍﻟﺸﻌﺮ ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﻭﻟﺪﻩ ﰲ‬
‫ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﻓﺨﺮﺝ ﺇﱃ ﺍﻟﻨﺎﺱ ﻭﻗﺎﻝ‪ :‬ﺇﻧﺄﰊ ﻗﺪ ﺟﻦ ﻓﺪﺧﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﻘﻄﻊ ﺍﻟﺒﻴﺖ ﻓﺄﺧﱪﻭﻩ ﲟﺎ ﻗﺎﻝ ﺍﺑﻨﻪ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﻟﻮ ﻛﻨﺖ ﺗﻌﻠﻢ ﻣﺎ ﺃﻗﻮﻝ ﻋﺬﺭﺗﲏ ‪ ...‬ﺃﻭ ﻛﻨﺖ ﺗﻌﻠﻢ ﻣﺎ ﺗﻘﻮﻝ ﻋﺬﻟﺘﻜﺎ‬
‫ﻟﻜﻦ ﺟﻬﻠﺖ ﻣﻘﺎﻟﱵ ﻓﻌﺬﻟﺘﲏ ‪ ...‬ﻭﻋﻠﻤﺖ ﺃﻧﻚ ﺟﺎﻫﻞ ﻓﻌﺬﺭﺗﻜﺎ‬
‫ﻭﻭﺟﻪ ﺇﻟﻴﻪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﻭﺇﱃ ﺍﻷﻫﻮﺍﺯ ﻟﺘﺄﺩﻳﺐ ﻭﻟﺪﻩ‪ ،‬ﻓﺄﺧﺮﺝ ﺍﳋﻠﻴﻞ ﻟﺮﺳﻮﻟﻪ ﺳﻠﻴﻤﺎﻥ ﺧﺒﺰﹰﺍ ﻳﺎﺑﺴﹰﺎ ﻭﻗﺎﻝ‪ :‬ﻣﺎ‬
‫ﺩﻣﺖ ﺃﺟﺪﻩ ﻓﻼ ﺣﺎﺟﺔ ﰊ ﺇﱃ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺳﻮﻝ‪ :‬ﻓﻤﺎ ﺃﺑﻠﻐﻪ ﻋﻨﻚ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﲎ ﻏﲑ ﺃﱐ ﻟﺴﺖ ﺫﺍ ﻣﺎﻝ‬ ‫ﺃﺑﻠﻎ ﺳﻠﻴﻤﺎﻥ ﺃﱐ ﻋﻨﻪ ﰲ ﺳﻌ ٍﺔ ‪ ...‬ﻭﰲ ﻏ ً‬
‫ﺳﺨﻰ ﺑﻨﻔﺴﻲ ﺃﱐ ﻻ ﺃﺭﻯ ﺃﺣﺪﹰﺍ ‪ ...‬ﳝﻮﺕ ﻫﺰ ﹰﻻ ﻭﻻ ﻳﺒﻘﻰ ﻋﻠﻰ ﺣﺎﻝ‬
‫ﻭﺍﻟﻔﻘﺮ ﰲ ﺍﻟﻨﻔﺲ ﻻ ﰲ ﺍﳌﺎﻝ ﻧﻌﺮﻓﻪ ‪ ...‬ﻭﻣﺜﻞ ﺫﺍﻙ ﺍﻟﻐﲎ ﰲ ﺍﻟﻨﻔﺲ ﻻ ﺍﳌﺎﻝ‬
‫ﻓﺎﻟﺮﺯﻕ ﻋﻦ ﻗﺪ ﹴﺭ ﻻ ﺍﻟﻌﺠﺰ ﻳﻨﻘﺼﻪ ‪ ...‬ﻭﻻ ﻳﺰﻳﺪﻙ ﻓﻴﻪ ﺣﻮﻝ ﳏﺘﺎﻝ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻗﺒﻠﻚ ﺩﺍﻭﻯ ﺍﻟﻄﺒﻴﺐ ﺍﳌﺮﻳﺾ ‪ ...‬ﻓﻌﺎﺵ ﺍﳌﺮﻳﺾ ﻭﻣﺎﺕ ﺍﻟﻄﺒﻴﺐ‬
‫ﺕ ﻗﺮﻳﺐ‬‫ﻓﻜﻦ ﻣﺴﺘﻌﺪﹰﺍ ﻟﺪﺍﺭ ﺍﻟﻔﻨﺎﺀ ‪ ...‬ﻓﺈﻥ ﺍﻟﺬﻱ ﻫﻮ ﺁ ٍ‬
‫ﺗﻮﰲ ﺳﻨﺔ ﺳﺘﲔ ﻭﻣﺎﺋٍﺔ ﻭﻗﻴﻞ ﺳﺒﻌﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻟﻪ ﺃﺭﺑﻊ ﻭﺳﺒﻌﻮﻥ ﺳﻨ ﹰﺔ‪.‬‬

‫ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‬

 ‫ﺍﺑﻦ ﺍﳋﻠﻴﻞ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺴﺠﺰﻱ‪ .‬ﻛﺎﻥ ﻓﻘﻴﻬﹰﺎ ﺷﺎﻋﺮﹰﺍ ﳏﺪﺛﹰﺎ ﺭﺣﻞ ﰲ ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ ﻭﺩﻣﺸﻖ‪ .‬ﻗﺎﻝ‬
‫ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﰲ ﺗﺎﺭﻳﺦ ﻧﻴﺴﺎﺑﻮﺭ‪ :‬ﻛﺎﻥ ﺍﳋﻠﻴﻞ ﺷﻴﺦ ﺃﻫﻞ ﺍﻟﺮﺃﻱ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ‬
‫ﻛﻼﻣﹰﺎ ﰲ ﺍﻟﻮﻋﻆ ﻭﺍﻟﺬﻛﺮ ﻣﻊ ﺗﻘﺪﻣﻪ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﻛﺎﻥ ﻭﺭﺩ ﻧﻴﺴﺎﺑﻮﺭ ﻗﺪﳝﹰﺎ ﻣﻊ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﻖ ﺑﻦ ﺧﺰﳝﺔ‬
‫ﻭﺃﻗﺮﺍﻧﻪ‪ ،‬ﻭﲰﻊ ﺑﺎﻟﺮﻱ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﻭﺭﺩ ﻧﻴﺴﺎﺑﻮﺭ ﳏﺪﺛﹰﺎ ﻭﻣﻔﻴﺪﹰﺍ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﺳﻜﻦ‬
‫ﺖ ﻭﺻﺎﺣﺒﻴﻪ ﻭﺍﻷﺋﻤﺔ ﺍﻟﻘﺮﺍﺀ‪:‬‬
‫ﺦ ﻭﺳﻜﻨﻬﺎ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ ﻣﺪﺣﺄﰊ ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺛﺎﺑ ٍ‬ ‫ﺳﺠﺴﺘﺎﻥ ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﺑﻠ ﹴ‬
‫ﺳﺄﺟﻌﻞ ﱄ ﺍﻟﻨﻌﻤﺎﻥ ﰲ ﺍﻟﻔﻘﻪ ﻗﺪﻭﹰﺓ ‪ ...‬ﻭﺳﻔﻴﺎﻥ ﰲ ﻧﻘﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺳﻴﺪﹰﺍ‬
‫ﻭﰲ ﺗﺮﻙ ﻣﺎ ﱂ ﻳﻌﻨﲏ ﻣﻦ ﻋﻘﻴﺪ ٍﺓ ‪ ...‬ﺳﺄﺗﺒﻊ ﻳﻌﻘﻮﺏ ﺍﻟﻌﻼ ﻭﳏﻤﺪﺍ‬
‫ﻭﺃﺟﻌﻞ ﺣﺰﰊ ﻣﻦ ﻗﺮﺍﺀﺓ ﻋﺎﺻ ﹴﻢ ‪ ...‬ﻭﲪﺰﺓ ﺑﺎﻟﺘﺤﻘﻴﻖ ﺩﺭﺳﹰﺎ ﻣﺆﻛﺪﺍ‬
‫ﻭﺃﺟﻌﻞ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﻜﺴﺎﺋﻲ ﻋﻤﺪﰐ ‪ ...‬ﻭﻣﻦ ﺑﻌﺪﻩ ﺍﻟﻔﺮﺍﺀ ﻣﺎ ﻋﺸﺖ ﺳﺮﻣﺪﺍ‬
‫ﻭﺇﻥ ﻋﺪﺕ ﻟﻠﺤﺞ ﺍﳌﺒﺎﺭﻙ ﻣﺮ ﹰﺓ ‪ ...‬ﺟﻌﻠﺖ ﻟﻨﻔﺴﻲ ﻛﻮﻓﺔ ﺍﳋﲑ ﻣﺸﻬﺪﺍ‬
‫ﻓﻬﺬﺍ ﺍﻋﺘﻘﺎﺩﻱ ﻭﻫﻮ ﺩﻳﲏ ﻭﻣﺬﻫﱯ ‪ ...‬ﻓﻤﻦ ﺷﺎﺀ ﻓﻠﻴﱪﺯ ﻟﻴﻠﻘﻰ ﻣﻮﺣﺪﺍ‬
‫ﻒ ﻣﻬﻨ ٍﺪ ‪ ...‬ﻳﻔﻞ ﺇﺫﺍ ﻻﻗﻲ ﺍﳊﺴﺎﻡ ﺍﳌﻬﻨﺪﺍ‬
‫ﻭﻳﻠﻘﻲ ﻟﺴﺎﻧﹰﺎ ﻣﺜﻞ ﺳﻴ ٍ‬
‫ﻭﻗﺎﻝ‪:‬‬

‫ﺇﺫﺍ ﺿﺎﻕ ﺑﺎﺏ ﺍﻟﺮﺯﻕ ﻋﻨﻚ ﺑﺒﻠﺪٍﺓ ‪ ...‬ﻓﺜﻢ ﺑﻼﺩ ﺭﺯﻗﻬﺎ ﻏﲑ ﺿﻴﻖ‬
‫ﻭﺇﻳﺎﻙ ﻭﺍﻟﺴﻜﲏ ﺑﺪﺍﺭ ﻣﺬﻟ ٍﺔ ‪ ...‬ﻓﺘﺴﻘﻲ ﺑﻜﺄﺱ ﺍﻟﺬﻟﺔ ﺍﳌﺘﺪﻓﻖ‬
‫ﻓﻤﺎ ﺿﺎﻗﺖ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻴﻚ ﺑﺮﺣﺒﻬﺎ ‪ ...‬ﻭﻻ ﺑﺎﺏ ﺭﺯﻕ ﺍﷲ ﻋﻨﻚ ﲟﻐﻠﻖ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻟﻴﺲ ﺍﻟﺘﻄﺎﻭﻝ ﺭﺍﻓﻌﹰﺎ ﻣﻦ ﺟﺎﻫ ﹴﻞ ‪ ...‬ﻭﻛﺬﺍ ﺍﻟﺘﻮﺍﺿﻊ ﻻ ﻳﻀﺮ ﺑﻌﺎﻗﻞ‬
‫ﻟﻜﻦ ﻳﺰﺍﺩ ﺇﺫﺍ ﺗﻮﺍﺿﻊ ﺭﻓﻌ ﹰﺔ ‪ ...‬ﰒ ﺍﻟﺘﻄﺎﻭﻝ ﻣﺎﻟﻪ ﻣﻦ ﺣﺎﺻﻞ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺕ ﻳﻘﻴﻤﲏ ‪ ...‬ﻭﻻ ﺃﺑﺘﻐﻲ ﻣﻦ ﺑﻌﺪﻩ ﺃﺑﺪﹰﺍ ﻓﻀﻼ‬‫ﺭﺿﻴﺖ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺑﻘﻮ ٍ‬
‫ﻭﻟﺴﺖ ﺃﺭﻭﻡ ﺍﻟﻘﻮﺕ ﺇﻻ ﻷﻧﻪ ‪ ...‬ﻳﻌﲔ ﻋﻠﻰ ﻋﻠ ﹴﻢ ﺃﺭﺩ ﺑﻪ ﺟﻬﻼ‬
‫ﻓﻤﺎ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻳﻜﻮﻥ ﻧﻌﻴﻤﻬﺎ ‪ ...‬ﻷﺻﻐﺮ ﻣﺎ ﰲ ﺍﻟﻌﻠﻢ ﻣﻦ ﻧﻜﺘٍﺔ ﻋﺪﻻ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻕ‬
‫ﺃﷲ ﳚﻤﻊ ﺑﻴﻨﻨﺎ ﰲ ﻏﺒﻄ ٍﺔ ‪ ...‬ﻭﻳﺰﻳﻞ ﻭﺣﺸﺘﻨﺎ ﺑﻮﺷﻚ ﺗﻼ ﹴ‬
‫ﻣﺎ ﻃﺎﺏ ﱄ ﻋﻴﺶ ﻓﺪﻳﺘﻚ ﺑﻌﺪﻣﺎ ‪ ...‬ﻧﺎﺣﺖ ﻋﻠﻲ ﲪﺎﻣﺔ ﺑﻔﺮﺍﻕ‬
‫ﺇﻥ ﺍﻹﻟﻪ ﻟﻘﺪ ﻗﻀﻰ ﰲ ﺧﻠﻘﻪ ‪ ...‬ﺃﻻ ﻳﻄﻴﺐ ﺍﻟﻌﻴﺶ ﻟﻠﻤﺸﺘﺎﻕ‬
‫ﺽ ﻬﺑﺎ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻳﺮﺛﻴﻪ‪:‬‬
‫ﺗﻮﰲ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺴﺠﺰﻱ ﺑﺴﻤﺮﻗﻨﺪ ﻭﻫﻮ ﻗﺎ ﹴ‬
‫ﻭﳌﺎ ﺭﺃﻳﻨﺎ ﺍﻟﻨﺎﺱ ﺣﲑﻯ ﳍﺪ ٍﺓ ‪ ...‬ﺑﺪﺕ ﺑﺄﺳﺎﺱ ﺍﻟﺪﻳﻦ ﺑﻌﺪ ﺗﺄﻃﺪ‬
‫ﺃﻓﻀﻨﺎ ﺩﻣﻮﻋﹰﺎ ﺑﺎﻟﺪﻣﺎﺀ ﻣﺸﻮﺑ ﹰﺔ ‪ ...‬ﻭﻗﻠﻨﺎ‪ :‬ﻟﻘﺪ ﻣﺎﺕ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ‬
 ‫ﲬﻴﺲ ﺑﻦ ﻋﻠﻲ‬

‫ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺴﻦ ﺃﺑﻮ ﺍﻟﻜﺮﻡ ﺍﻟﻮﺍﺳﻄﻲ ﺍﳊﻮﺯﻱ ﺍﳊﺎﻓﻆ ﺍﻟﻨﺤﻮﻱ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ‬
‫ﺍﶈﺪﺙ‪ ،‬ﺣﺪﺙ ﻋﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻠﻲ ﺍﻷﳕﺎﻃﻲ‪ ،‬ﻭﺃﰊ ﻣﻨﺼﻮ ﹴﺭ ﳏﻤ ٍﺪ ﺍﻟﻨﺪﱘ ﺍﻟﻌﻜﱪﻱ‪ ،‬ﻭﺃﰊ ﺍﻟﻘﺎﺳﻢ‬
‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺸﺮﻱ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺒﻐﺪﺍﺩﻳﲔ ﻭﺍﻟﻮﺍﺳﻄﻴﲔ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻃﺎﻫ ﹴﺮ ﺍﻟﺴﻠﻔﻲ‪ :‬ﻛﺎﻥ ﲬﻴﺲ ﻣﻦ‬
‫ﺣﻔﺎﻅ ﺍﳊﺪﻳﺚ ﺍﶈﻘﻘﲔ ﲟﻌﺮﻓﺔ ﺭﺟﺎﻟﻪ‪ ،‬ﻭﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ ﺍﻟﺒﺎﺭﻉ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﻏﺎﻳﺔ ﰲ ﺍﳉﻮﺩﺓ‪ ،‬ﻭﰲ ﺷﻴﻮﺧﻪ ﻛﺜﺮﺓ‪،‬‬
‫ﻭﻗﺪ ﻋﻘﻠﺖ ﻋﻨﻪ ﻓﻮﺍﺋﺪ ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﺭﺟﺎ ﹴﻝ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﻓﺄﺟﺎﺏ ﲟﺎ ﺃﺛﺒﺘﻪ ﰲ ﺟﺰﺀ ﺿﺨﻢ ﻭﻫﻮ ﻋﻨﺪﻱ ﻭﻗﺪ ﺃﻣﻠﻲ‬
‫ﻋﻠﻲ ﻧﺴﺒﻪ ﻭﻫﻮ‪ :‬ﲬﻴﺲ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺳﻼﻣﻮﻳﻪ ﺍﳊﻮﺯﻱ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ‬
‫ﺳﺒ ﹴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﺇﺗﻘﺎﻧﻪ ﳑﺎ ﻳﻌﻮﻝ ﻋﻠﻴﻪ‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺍﺑﻦ ﻧﻘﻄﺔ ﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‬
‫ﰲ ﺷﻌﺒﺎﻥ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺷﻌﺒﺎﻥ ﺃﻳﻀﹰﺎ ﺑﻮﺍﺳﻂ ﺳﻨﺔ ﻋﺸﺮﺱ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻉ ﻳﺪﻋﻮ ﻬﺑﻦ ﺇﱃ ﺍﻟﺮﺩﻯ‬
‫ﺗﺮﻛﺖ ﻣﻘﺎﻻﺕ ﺍﻟﻜﻼﻡ ﲨﻴﻌﻬﺎ ‪ ...‬ﳌﺒﺘﺪ ﹴ‬
‫ﻭﻻﺯﻣﺖ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻷﻬﻧﻢ ‪ ...‬ﺩﻋﺎﺓ ﺇﱃ ﺳﺒﻞ ﺍﳌﻜﺎﺭﻡ ﻭﺍﳍﺪﻯ‬
‫ﻭﻫﻞ ﺗﺮﻙ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻳﻦ ﻏﺎﻳ ﹰﺔ ‪ ...‬ﺇﺫﺍ ﻗﺎﻝ ﻗﻠﺪﺕ ﺍﻟﻨﺒﻴﻤﺤﻤﺪﺍ؟‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻂ ﺃﻣﺮﹰﺍ ﺳﻨﻴﺎ‬
‫ﻣﻦ ﻛﺎﻥ ﻳﺮﺟﻮ ﺃﻥ ﻳﺮﻯ ‪ ...‬ﻣﻦ ﺳﺎﻗ ٍ‬
‫ﺞ ﺭﻃﺒﹰﺎ ﺟﻨﻴﺎ‬
‫ﻓﻠﻘﺪ ﺭﺟﺎ ﺃﻥ ﳚﺘﲎ ‪ ...‬ﻣﻦ ﻋﻮﺳ ﹴ‬

‫ﺧﻮﻳﻠﺪ ﺑﻦ ﺧﺎﻟﺪ‬

‫ﺍﺑﻦ ﳏﺮﺯ ﺑﻦ ﺯﺑﻴﺪ ﺑﻦ ﺃﺳﺪ ﺑﻦ ﳐﺰﻭﻡ ﺑﻦ ﺻﺎﻫﻠﺔ ﺑﻦ ﻛﺎﻫﻞ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻏﻨﻢ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻫﺬﻳ ﹴﻞ ﺍﳍﺬﱄ ﺃﻭ‬
‫ﺐ ﺷﺎﻋﺮ ﳎﻴﺪ ﳐﻀﺮﻡ‪ ،‬ﺃﺩﺭﻙ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﻋﻨﺪ ﻭﻓﺎﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﺳﻠﻢ‬ ‫ﺫﺅﻳ ﹴ‬
‫ﻭﺣﺴﻦ ﺇﺳﻼﻣﻪ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻗﺪﻣﺖ ﺍﳌﺪﻳﻨﺔ ﻭﻷﻫﻠﻬﺎ ﺿﺠﻴﺞ ﺑﺎﻟﺒﻜﺎﺀ ﻛﻀﺠﻴﺞ ﺍﳊﺠﻴﺞ ﺃﻫﻠﻮﺍ ﺑﺎﻹﺣﺮﺍﻡ‬
‫ﻓﻘﻠﺖ‪ :‬ﻣﻪ؟ ﻓﻘﺎﻟﻮﺍ ﺗﻮﰲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﰲ ﺭﻭﺍﻳٍﺔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺑﻠﻐﻨﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻞ ﻭﻗﻊ ﺫﻟﻚ ﺇﻟﻴﻨﺎ ﻋﻦ ﺭﺟ ﹴﻞ ﻣﻦ ﺍﳊﻲ ﻗﺪﻡ ﻣﻌﺘﻤﹰﺎ ﻓﺄﻭﺟﺲ ﺃﻫﻞ ﺍﳊﻲ ﺧﻴﻔ ﹰﺔ ﻭﺃﺷﻌﺮﻧﺎ ﺣﺰﻧﺎﹰ‪ ،‬ﻓﺒﺖ‬
‫ﺑﻠﻴﻠ ٍﺔ ﺑﺎﺗﺖ ﺍﻟﻨﺠﻮﻡ ﻬﺑﺎ ﻃﻮﻳﻠﺔ ﺍﻷﻧﺎﺓ ﻻ ﻳﻨﺠﺎﺏ ﺩﳚﻮﺭﻫﺎ‪ ،‬ﻭﻻ ﻳﻄﻠﻊ ﻧﻮﺭﻫﺎ‪ ،‬ﻓﻈﻠﻠﺖ ﺃﻗﺎﺳﻲ ﻃﻮﳍﺎ ﻭﺃﻗﺎﺭﻉ ﻏﻮﳍﺎ‬
‫ﺣﱴ ﺇﺫ ﻛﺎﻥ ﺩﻭﻳﻦ ﺍﻟﺴﻤﺮ ﻭﻗﺮﺏ ﺍﻟﺴﺤﺮ‪ ،‬ﺧﻔﺖ ﻓﻬﺘﻒ ﻫﺎﺗﻒ ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﺧﻄﺐ ﺃﺟﻞ ﺃﻧﺎﺥ ﺑﺎﻹﺳﻼﻡ ‪ ...‬ﺑﲔ ﺍﻟﻨﺨﻴﻞ ﻭﻣﻌﻘﺪ ﺍﻵﻃﺎﻡ‬
‫ﻗﺒﺾ ﺍﻟﻨﱯ ﳏﻤﺪ ﻓﻌﻴﻮﻧﻨﺎ ‪ ...‬ﺗﺬﺭﻱ ﺍﻟﺪﻣﻮﻉ ﻋﻠﻴﻪ ﺑﺎﻟﺘﺴﺠﺎﻡ‬

‫ﺐ‪ :‬ﻓﻮﺛﺒﺖ ﻣﻦ ﻧﻮﻣﻲ ﻓﺰﻋﹰﺎ ﻓﻨﻈﺮﺕ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻓﻠﻢ ﺃﺭ ﺇﻻ ﺳﻌﺪﹰﺍ ﺍﻟﺬﺍﺑﺢ‪ ،‬ﻓﺘﻔﺎﺀﻟﺖ ﺑﻪ ﺫﲝﹰﺎ ﻳﻘﻊ ﰲ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳ ﹴ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻋﻠﻤﺖ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﻗﺒﺾ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻣﻴﺖ ﻓﺮﻛﺒﺖ ﻧﺎﻗﱵ ﻓﺴﺮﺕ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ‬
‫ﻃﻠﺒﺖ ﺷﻴﺌﹰﺎ ﺃﺯﺟﺰﻩ ﻓﻌﻦ ﱄ ﺍﻟﻘﻨﻔﺬ ﻗﺪ ﻗﺒﺾ ﻋﻠﻰ ﺻ ﹴﻞ ‪ -‬ﻳﻌﲏ ﺣﻴ ﹰﺔ ‪ -‬ﻓﻬﻲ ﺗﻠﺘﻮﻱ ﻋﻠﻴﻪ ﻭﺍﻟﻘﻨﻔﺬ ﻳﻘﻀﻤﻪ ﺣﱴ‬
 ‫ﺃﻛﻠﻪ‪ ،‬ﻓﺰﺟﺮﺕ ﺫﻟﻚ ﻭﻗﻠﺖ ﺗﻠﻮﻱ ﺍﻟﺼﻞ ﺍﻧﻔﺘﺎﻝ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻢ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﰒ ﺃﻭﻟﺖ ﺃﻛﻞ‬
‫ﺍﻟﻘﻨﻔﺬ ﻟﻪ ﻏﻠﺒﺔ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻷﻣﺮ‪ .‬ﻭﺍﳊﺪﻳﺚ ﻃﻮﻳﻞ ﺫﻛﺮ ﻓﻴﻪ ﺣﻀﻮﺭﻩ ﰲ ﺳﻘﻴﻔﺔ ﺑﲏ ﺳﺎﻋﺪﺓ‪ ،‬ﻭﻣﺒﺎﻳﻌﺔ ﺃﰊ ﺑﻜ ﹴﺮ ‪-‬‬
‫ﺖ ﻣﻦ ﺃﺷﻌﺮ ﺍﻟﻨﺎﺱ؟‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﺭﻭﻯ ﺍﺑﻦ ﺳﻼ ﹴﻡ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑ ٍ‬
‫ﺐ‬
‫ﺐ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺷﺒﺔ‪ :‬ﺗﻘﺪﻡ ﺃﺑﻮ ﺫﺅﻳ ﹴ‬
‫ﻗﺎﻝ‪ :‬ﺃﺣﻴﺎ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺣﻴﺎﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺷﻌﺮ ﺍﻟﻨﺎﺱ ﺣﻴﹰﺎ ﻫﺬﻳﻞ‪ ،‬ﻏﲑ ﻣﺪﺍﻓ ﹴﻊ ﺃﺑﻮ ﺫﺅﻳ ﹴ‬
‫ﲨﻴﻊ ﺷﻌﺮﺍﺀ ﻫﺬﻳﻞ ﺑﻘﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ ﺍﻟﱵ ﻳﺮﺛﻲ ﻓﻴﻬﺎ ﺑﻨﻴﺔ‪ ،‬ﻭﻣﻄﻠﻌﻬﺎ‪:‬‬
‫ﺐ ﻣﻦ ﳚﺰﻉ‬‫ﺃﻣﻦ ﺍﳌﻨﻮﻥ ﻭﺭﻳﺒﻪ ﺗﺘﻮﺟﻊ ‪ ...‬ﻭﺍﻟﺪﻫﺮ ﻟﻴﺲ ﲟﻌﺘ ﹴ‬
‫ﻗﺎﻟﺖ ﺃﻣﻴﻤﺔ ﻣﺎ ﳉﺴﻤﻚ ﺷﺎﺣﺒﹰﺎ ‪ ...‬ﻣﻨﺬ ﺍﺑﺘﺬﻟﺖ ﻭﻣﺜﻞ ﻣﺎﻟﻚ ﻳﻨﻔﻊ؟‬
‫ﺃﻡ ﻣﺎ ﳉﺴﻤﻚ ﻻ ﻳﻼﺋﻢ ﻣﻀﺠﻌﹰﺎ ‪ ...‬ﺇﻻ ﺃﻗﺾ ﻋﻠﻴﻚ ﺫﺍﻙ ﺍﳌﻀﺠﻊ‬
‫ﻓﺄﺟﺒﺘﻬﺎ ﺃﻣﺎ ﳉﺴﻤﻲ ﺇﻧﻪ ‪ ...‬ﺃﻭﺩﻱ ﺑﲏ ﻣﻦ ﺍﻟﺒﻼﺩ ﻓﻮﺩﻋﻮﺍ‬
‫ﺃﻭﺩﻱ ﻧﱯ ﻓﺄﻋﻘﺒﻮﱐ ﺣﺴﺮﹰﺓ ‪ ...‬ﺑﻌﺪ ﺍﻟﺴﺮﻭﺭ ﻭﻋﱪ ﹰﺓ ﻣﺎ ﺗﻘﻠﻊ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻭﻟﻘﺪ ﺣﺮﺻﺖ ﺑﺄﻥ ﺃﺩﺍﻓﻊ ﻋﻨﻬﻢ ‪ ...‬ﻭﺇﺫﺍ ﺍﳌﻨﻴﺔ ﺃﻗﺒﻠﺖ ﻻ ﺗﺪﻓﻊ‬
‫ﻭﺇﺫﺍ ﺍﳌﻨﻴﺔ ﺃﻧﺸﺒﺖ ﺃﻇﻔﺎﺭﻫﺎ ‪ ...‬ﺃﻟﻔﻴﺖ ﻛﻞ ﲤﻴﻤ ٍﺔ ﻻ ﺗﻨﻔﻊ‬
‫ﻭﲡﻠﺪﻱ ﻟﻠﺸﺎﻣﺘﲔ ﺃﺭﻳﻬﻢ ‪ ...‬ﺃﱐ ﻟﺮﻳﺐ ﺍﻟﺪﻫﺮ ﻻ ﺃﺗﻀﻌﻀﻊ‬
‫ﻒ ﻣﻘﻴ ﹴﻢ ﻓﺎﻧﺘﻈﺮ ‪ ...‬ﺃﺑﺄﺭﺽ ﻗﻮﻣﻚ ﺃﻡ ﺑﺄﺧﺮﻯ ﺍﳌﻀﺠﻊ؟‬
‫ﻻﺑﺪ ﻣﻦ ﺗﻠ ٍ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻭﺍﻟﻨﻔﺲ ﺭﺍﻏﺒﺔ ﺇﺫﺍ ﺭﻏﺒﺘﻬﺎ ‪ ...‬ﻭﺇﺫﺍ ﺗﺮﺩ ﺇﱃ ﻗﻠﻴ ﹴﻞ ﺗﻘﻨﻊ‬
‫ﺶ ﻧﺎﻋ ﹴﻢ ﻓﺘﺼﺪﻋﻮﺍ‬
‫ﻛﻢ ﻣﻦ ﲨﻴﻌﻲ ﺍﻟﺸﻤﻞ ﻣﻠﺘﺌﻤﻲ ﺍﳍﻮﻯ ‪ ...‬ﻛﺎﻧﻮﺍ ﺑﻌﻴ ﹴ‬
‫ﻭﻫﻲ ﳓﻮ ﺳﺒﻌﲔ ﺑﻴﺘﹰﺎ ﺃﻭﺭﺩ ﺍﺑﻦ ﺭﺷﻴ ﹴﻖ ﺃﺑﻴﺎﺗﹰﺎ ﻣﻨﻬﺎ ﰲ ﺍﻟﻌﻤﺪﺓ‪ ،‬ﻭﻋﺪﻫﺎ ﰲ ﺍﳌﻄﺒﻮﻉ ﻣﻦ ﺷﻌﺮ ﺍﻟﻌﺮﺏ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ ﻣﺎ‬
‫ﺃﻧﺸﺪﻩ ﻟﻪ ﺛﻌﻠﺐ‪:‬‬
‫ﻭﻋﲑﻫﺎ ﺍﻟﻮﺍﺷﻮﻥ ﺃﱐ ﺃﺣﺒﻬﺎ ‪ ...‬ﻭﺗﻠﻚ ﺷﻜﺎﺓ ﻇﺎﻫﺮ ﻋﻨﻚ ﻋﺎﺭﻫﺎ‬
‫ﻓﺈﻥ ﺃﻋﺘﺬﺭ ﻣﻨﻬﺎ ﻓﺈﱐ ﻣﻜﺬﺏ ‪ ...‬ﻭﺇﻥ ﺗﻌﺘﺬﺭ ﻳﺮﺩﺩ ﻋﻠﻲ ﺍﻋﺘﺬﺍﺭﻫﺎ‬
‫ﻂ ﰲ ﺍﳉﻮﺩﺓ ﻭﺣﺴﻦ ﺍﻟﺴﺒﻚ‪ ،‬ﻭﺗﻮﰲ ﰲ ﻏﺰﻭﺓ ﺇﻓﺮﻳﻘﻴﺔ ﻣﻊ ﺍﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻭﻗﺎﻝ ﻭﻫﻮ‬ ‫ﻭﺷﻌﺮﺃﰊ ﺫﺅﻳﺐ ﻛﻠﻪ ﻋﻠﻰ ﳕ ٍ‬
‫ﳚﻮﺩ ﺑﻨﻔﺴﻪ ﳐﺎﻃﺒﹰﺎ ﺍﺑﻦ ﺃﺧﻴﻪ ﺃﺑﺎ ﻋﺒﻴ ٍﺪ‪:‬‬
‫ﺃﺑﺎ ﻋﺒﻴ ٍﺪ ﻭﻗﻊ ﺍﻟﻜﺘﺎﺏ ‪ ...‬ﻭﺍﻗﺘﺮﺏ ﺍﻟﻮﻋﻴﺪ ﻭﺍﳊﺴﺎﺏ‬
‫ﻭﻋﻨﺪ ﺭﺣﻠﻲ ﲨﻞﹲ ﻣﻨﺠﺎﺏ ‪ ...‬ﺃﲪﺮ ﰲ ﺣﺎﺭﻛﻪ ﺍﻧﺼﺒﺎﺏ‬
‫ﰒ ﻗﻀﻰ ﳓﺒﻪ ﻭﺩﻻﻩ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﰲ ﺣﻔﺮﺗﻪ‪.‬‬

‫ﺧﻴﺎﺭ ﺑﻦ ﺃﻭﰱ ﺍﻟﻨﻬﺪﻱ‬

‫ﺷﺎﻋﺮ ﺇﺳﻼﻣﻲ ﺩﺧﻞ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺻﻨﻊ ﺑﻚ ﺍﻟﺪﻫﺮ؟ ﻓﻘﺎﻝ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ .‬ﺻﺪﻉ ﻗﻨﺎﰐ‪ ،‬ﻭﺷﻴﺐ‬
‫ﺳﻮﺍﺩﻱ‪ ،‬ﻭﺃﻓﲎ ﻟﺬﺍﰐ‪ ،‬ﻭﺟﺮﺃ ﻋﻠﻲ ﺃﻋﺪﺍﺋﻲ‪ ،‬ﻭﻟﻘﺪ ﺑﻘﻴﺖ ﺯﻣﺎﻧﹰﺎ ﺁﻧﺲ ﺑﺎﻷﺻﺤﺎﺏ‪ .‬ﻭﺃﺳﺒﻞ ﺍﻟﺜﻴﺎﺏ‪ .‬ﻭﺁﻟﻒ‬
 ‫ﺍﻷﺣﺒﺎﺏ‪ .‬ﻓﺒﺎﺩﻭﺍ ﻋﲏ‪ ،‬ﻭﺩﻧﺎ ﺍﳌﻮﺕ ﻣﲏ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺃﻧﺸﺪﱐ ﻣﺎ ﻗﻠﺖ ﰲ ﺍﳋﻤﺮ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃﻬﻧﺪ ﺑﻦ ﺯﻳ ٍﺪ ﻟﻴﺲ ﰲ ﺍﳋﻤﺮ ﺭﻓﻌﺔ ‪ ...‬ﻓﻼ ﺗﻘﺮﺑﻮﻫﺎ ﺇﻧﲏ ﻏﲑ ﻓﺎﻋﻞ‬
‫ﻓﺄﱐ ﻭﺟﺪﺕ ﺍﳋﻤﺮ ﺷﻴﺌﹰﺎ ﻭﱂ ﻳﺰﻝ ‪ ...‬ﺃﺧﻮ ﺍﳋﻤﺮ ﺣﻼ ﹰﻻ ﺷﺮﺍﺭ ﺍﳌﻨﺎﺯﻝ‬
‫ﻓﻜﻢ ﻗﺪ ﺭﺃﻳﻨﺎ ﻣﻦ ﻓﱴ ﺫﻱ ﺟﻬﺎﻟ ٍﺔ ‪ ...‬ﺻﺤﺎ ﺑﻌﺪ ﺃﺯﻣﺎﻥ ﻭﻃﻮﻝ ﲡﺎﻫﻞ‬
‫ﻼ ﺿﺤﻜ ﹰﺔ ﰲ ﺍﶈﺎﻓﻞ‬‫ﻭﻣﻦ ﺳﻴ ٍﺪ ﻗﺪ ﻗﻨﻌﺘﻪ ﻣﺬﻟﺔ ‪ ...‬ﻓﻌﺎﺵ ﺫﻟﻴ ﹰ‬
‫ﻓﻠﻠﻪ ﺃﻗﻮﺍﻡ ﲤﺎﺩﻭﺍ ﺑﺸﺮﻬﺑﺎ ‪ ...‬ﻓﺄﺿﺤﻮﺍ ﻭﻫﻢ ﺃﺣﺪﻭﺛﺔ ﰲ ﺍﻟﻘﻮﺍﻓﻞ‬
‫ﻓﻘﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ :‬ﺻﺪﻗﺖ ﻭﺍﷲ ﻟﻜﻢ ﻣﻦ ﺳﻴ ٍﺪ ﺃﺩﻣﻨﻬﺎ ﻓﺘﺮﻛﺘﻪ ﺿﺤﻜ ﹰﺔ ﻭﺃﺣﺪﻭﺛﺔﹰ‪ ،‬ﻭﻣﻦ ﺫﻱ ﺭﻏﺒ ٍﺔ ﻓﻴﻬﺎ ﻗﺪ ﺻﺤﺎ ﻋﻨﻬﺎ‬
‫ﻓﺼﺎﺭ ﺳﻴﺪ ﻗﻮﻣﻪ‪ ،‬ﻭﺍﷲ ﻣﺎ ﻭﺿﻊ ﺷﻲﺀ ﺍﻟﺮﺟﻞ ﻛﻤﺎ ﻭﺿﻌﻪ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﺍﷲ ﳍﻲ ﺍﻟﺪﺍﺀ ﺍﻟﻌﻴﺎﺀ‪ .‬ﻣﺎﺕ ﺧﻴﺎﺭ ﺍﻟﻨﻬﺪﻱ‬
‫ﰲ ﺧﻼﻓﺔ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪.‬‬

‫ﺑﺎﺏ ﺍﻟﺪﺍﻝ‬

‫ﺩﺍﻭﺩ ﺑﻦ ﺍﻟﻘﺎﺿﻲ‬

‫ﲑ ﺍﻟﺮﻳﺎﺿﻲ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﻭﻛﺎﻥ‬

‫ﺃﲪﺪﺑﻦ ﺃﰊ ﺩﺍﻭﺩ‪ .‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﻓﺎﺿﻼﹰ‪ ،‬ﻭﻛﺎﻥ ﺻﺪﻳﻘﹰﺎ ﶈﻤﺪ ﺑﻦ ﺑﺸ ﹴ‬
‫ﲑ ﻳﻮﻣﹰﺎ ﺃﻫﻠﻮﻩ‪ ،‬ﻭﻃﻠﺒﻮﻩ ﻓﻠﻢ ﳚﺪﻭﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺃﺻﺤﺎﺏ ﻟﻪ ﺧﺮﺝ‬ ‫ﲑ ﻛﺜﲑ ﺍﻟﺘﺮﺩﺩ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻘﺪ ﺍﺑﻦ ﺑﺸ ﹴ‬
‫ﺍﺑﻦ ﺑﺸ ﹴ‬
‫ﻣﻌﻬﻢ ﻟﻠﻨﺰﻫﺔ ﻓﺠﺎﺀﻭﺍ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺩﺍﻭﺩ ﺑﻦ ﺃﲪﺪ ﻳﺴﺄﻟﻮﻧﻪ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ﺍﻃﻠﺒﻮﻩ ﰲ ﻣﻨﺰﻝ ﺣﺴ ﹴﻦ ﺍﳌﻐﻨﻴﺔ‪ ،‬ﻓﺈﻥ‬
‫ﲑ ﺇﻟﻴﻪ‬
‫ﻉ ﺻﺎﺣﺐ ﺷﺮﻃﺔ ﲬﺎﺭ ﺍﻟﺘﺮﻛﻲ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌﺪ ﺃﻳﺎ ﹴﻡ ﺟﺎﺀ ﺍﺑﻦ ﺑﺸ ﹴ‬‫ﻭﺟﺪﲤﻮﻩ ﻭﺇﻻ ﻓﻬﻮ ﰲ ﺣﺒﺴﺄﰊ ﺷﺠﺎ ﹴ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﻳ ٍﻪ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻛﻴﻒ ﺩﻟﻠﺖ ﻋﻠﻰ ﺃﻫﻠﻲ؟ ﻗﺎﻝ‪ :‬ﻛﻤﺎ ﺑﻠﻐﻚ‪ ،‬ﻭﻗﺪ ﻗﻠﺖ ﰲ ﺫﻟﻚ ﺃﺑﻴﺎﺗﺎﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻭ‬
‫ﻓﻌﻠﺖ ﺫﻟﻚ ﺃﻳﻀﺎﹰ؟ ﺯﺩﱐ ﻣﻦ ﺑﺮﻙ‪ ،‬ﻫﺎﺕ‪ ،‬ﺃﻱ ﺷﻲﺀ ﻗﻠﺖ؟ ﻓﺄﻧﺸﺪﻩ‪:‬‬
‫ﻉ‬
‫ﻭﻣﺮﺳﻠ ٍﺔ ﺗﻮﺟﻪ ﻛﻞ ﻳﻮ ﹴﻡ ‪ ...‬ﺇﱃ ﻭﻣﺎ ﺩﻋﺎ ﻟﻠﺼﺒﺢ ﺩﺍ ﹴ‬
‫ﺗﺴﺎﺋﻠﲏ ﻭﻗﺪ ﻓﻘﺪﻭﻩ ﺣﱴ ‪ ...‬ﺃﺭﺍﺩﻭﺍ ﺑﻌﺪﻩ ﻗﺴﻢ ﺍﳌﺘﺎﻉ‬
‫ﺇﺫﺍ ﱂ ﺗﻠﻘﻪ ﰲ ﺑﻴﺖ ﺣﺴ ﹴﻦ ‪ ...‬ﻣﻘﻴﻤﹰﺎ ﻟﻠﺸﺮﺍﺏ ﻭﻟﻠﺴﻤﺎﻉ‬
‫ﺱ ‪ ...‬ﳜﻂ ﺍﻷﺭﺽ ﻣﻨﻪ ﺑﺎﻟﻜﺮﺍﻉ‬ ‫ﻭﱂ ﻳﺮ ﰲ ﻃﺮﻳﻖ ﺑﲏ ﺳﺪﻭ ﹴ‬
‫ﻳﺪﻑ ﺣﺰﻭﻬﻧﺎ ﺑﺎﻟﻮﺟﻪ ﻃﻮﺭﹰﺍ ‪ ...‬ﻭﻃﻮﺭﹰﺍ ﺑﺎﻟﻴﺪﻳﻦ ﻭﺑﺎﻟﺬﺭﺍﻉ‬
‫ﻚ ﲝﺒﺴﺄﰊ ﺷﺠﺎﻉ‬ ‫ﻓﻘﺪ ﺃﻋﻴﺎﻙ ﻣﻄﻠﺒﻪ ﻭﺃﻣﺴﻰ ‪ ...‬ﺑﻼ ﺷ ٍ‬
‫ﲑ ﻳﻀﺤﻚ ﻭﻳﻘﻮﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﻟﻮ ﻏﲑﻙ ﻳﻘﻮﻝ ﱄ ﻫﺬﺍ ﻟﻌﺮﻑ ﻣﺼﲑﻩ‪ ،‬ﰒ ﻳﱪﺡ ﺣﱴ ﺃﻋﻄﺎﻩ‬ ‫ﻓﺠﻌﻞ ﺍﺑﻦ ﺑﺸ ﹴ‬
‫ﺩﺍﻭﺩ ﻣﺎﺋﱵ ﺩﺭﻫ ﹴﻢ ﻭﺧﻠﻊ ﻋﻠﻴﻪ‪.‬‬

‫ﺩﺍﻭﺩ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳛﲕ‬

‫ﺍﺑﻦ ﺍﳋﻀﺮ ﺃﺑﻮ ﺳﻠﻴﻤﺎﱐ ﺍﻟﺪﺍﻭﻭﺩﻱ ﺍﻟﻀﺮﻳﺮ ﺍﳌﻠﻬﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﻘﺮﻱﺀ ﺍﻷﺩﻳﺐ‪ .‬ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ ﻋﻠﻰ ﺃﰊ‬
‫ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺴﺎﻛﺮ ﺍﻟﺒﻄﺎﺋﺤﻲ‪ ،‬ﻭﺃﰊ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺷﻔﻴﻒٍ‪ ،‬ﻭﺑﺮﻉ ﰲ ﺍﻷﺩﺏ ﻭﻛﺎﻥ ﻣﻮﻟﻌﹰﺎ‬
 ‫ﺑﺸﻌﺮﺃﰊ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﳛﻔﻆ ﻣﻨﻪ ﲨﻠ ﹰﺔ ﺻﺎﳊﺔﹰ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺮﻣﻮﻧﻪ ﺑﺴﻮﺀ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺗﻮﰲ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‬
‫ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﻋﻠﻞ ﺍﻟﻘﻠﺐ ﺑﺬﻛﺮﺍﻛﻢ ‪ ...‬ﻭﺍﻟﻘﻠﺐ ﻳﺄﰉ ﻏﲑ ﻟﻘﻴﺎﻛﻢ‬
‫ﺣﻠﻠﺘﻢ ﻗﻠﱯ ﻭﺑﻨﺘﻢ ﻓﻤﺎ ‪ ...‬ﺃﺩﻧﺎﻛﻢ ﻛﻢ ﻣﲏ ﻭﺃﻗﺼﺎﻛﻢ؟‬
‫ﻳﺎ ﺣﺒﺬﺍ ﺭﻳﺢ ﺍﻟﺼﺒﺎ ﺇﻬﻧﺎ ‪ ...‬ﺗﺮﻭﺡ ﺍﻟﻘﻠﺐ ﺑﺮﻳﺎﻛﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﱃ ﺍﻟﺮﲪﻦ ﺃﺷﻜﻮ ﻣﺎ ﺃﻻﻗﻰ ‪ ...‬ﻏﺪﺍﺓ ﻏ ٍﺪ ﻋﻠﻰ ﻫﻮﺝ ﺍﻟﻨﻴﺎﻕ‬
‫ﻧﺸﺪﺗﻜﻢ ﲟﻦ ﺯﻡ ﺍﳌﻄﺎﻳﺎ ‪ ...‬ﺃﻣﺮ ﺑﻜﻢ ﺃﻣﺮ ﻣﻦ ﺍﻟﻔﺮﺍﻕ؟‬
‫ﻭﻫﻞ ﺩﺍﺀ ﺃﻣﺮ ﻣﻦ ﺍﻟﺘﻨﺎﺋﻲ ‪ ...‬ﻭﻫﻞ ﻋﻴﺶ ﺃﻟﺬ ﻣﻦ ﺍﻟﺘﻼﻗﻲ؟‬

‫ﺩﺍﻭﺩ ﺑﻦ ﺳﻠﻢ‬

‫ﻣﻮﱃ ﺑﲏ ﲤﻴﻢ ﺑﻦ ﻣﺮﺓ ﺷﺎﻋﺮ ﻣﻦ ﳐﻀﺮﻣﻲ ﺍﻟﺪﻭﻟﺘﲔ ﺍﻷﻣﻮﻳﺔ ﻭﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﻛﺎﻥ ﻳﺴﻜﻦ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﺍﻵﺩﻡ ﻟﺸﺪﺓ ﺳﻮﺍﺩﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻗﺒﺢ ﺍﻟﻨﺎﺱ ﻭﺟﻬﹰﺎ ﻭﺃﺷﺪﻫﻢ ﲞﻼﹰ‪ ،‬ﻃﺮﻗﻪ ﻗﻮﻡ ﺑﺎﻟﻌﻘﻴﻖ ﻓﺼﺎﺣﻮﺍ ﺑﻪ ﺍﻟﻌﺸﺎﺀ‬
‫ﻭﺍﻟﻘﺮﻯ ﻳﺎ ﺑﻦ ﺳﻠﻢﹴ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﻻ ﻋﺸﺎﺀ ﻟﻜﻢ ﻋﻨﺪﻱ ﻭﻻ ﻗﺮﻯً‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﺄﻳﻦ ﻗﻮﻟﻚ ﺇﺫ ﺗﻘﻮﻝ؟‬
‫ﻳﺎ ﺩﺍﺭ ﻫﻨ ٍﺪ ﺃﻻ ﺣﻴﻴﺖ ﻣﻦ ﺩﺍﺭ ‪ ...‬ﱂ ﺃﻗﺾ ﻣﻨﻚ ﻟﺒﺎﻧﺎﰐ ﻭﺃﻭﻃﺎﺭﻱ‬
‫ﻋﻮﺩﺕ ﻓﻴﻬﺎ ﺇﺫﺍ ﻣﺎ ﺍﻟﻀﻴﻒ ﻧﺒﻬﲏ ‪ ...‬ﻋﻘﺮ ﺍﻟﻌﺸﺎﺭ ﻋﻠﻰ ﻳﺴﺮ ﻭﺇﻋﺴﺎﺭ‬
‫ﻗﺎﻝ‪ :‬ﻟﺴﺘﻢ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻋﻨﻴﺖ‪.‬‬
‫ﻭﻗﺪﻡ ﺩﺍﻭﺩ ﺩﻣﺸﻖ ﻓﻨﺰﻝ ﻋﻠﻰ ﺣﺮﺏ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﺑﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺩﺍﺭﻩ ﻗﺎﻡ ﻏﻠﻤﺎﻧﻪ ﺇﱃ ﻣﺘﺎﻋﻪ‬
‫ﺏ ﻓﺄﻧﺸﺪﻩ‪:‬‬ ‫ﻓﺄﺩﺧﻠﻮﻩ ﻭﺣﻄﻮﺍ ﻋﻦ ﺭﺍﺣﻠﺘﻪ‪ ،‬ﰒ ﺩﺧﻞ ﻋﻠﻰ ﺣﺮ ﹴ‬
‫ﻓﻠﻤﺎ ﺩﻓﻌﺖ ﻷﺑﻮﺍﻬﺑﻢ ‪ ...‬ﻭﻻﻗﻴﺖ ﺣﺮﺑﹰﺎ ﻟﻘﻴﺖ ﺍﻟﻨﺠﺎﺣﺎ‬
‫ﻭﺟﺪﻧﺎﻩ ﳛﻤﺪﻩ ﺍﺠﻤﻟﺘﺪﻭ ‪ ...‬ﻥ‪ ،‬ﻭﻳﺎﰊ ﻋﻠﻰ ﺍﻟﻌﺴﺮ ﺇﻻ ﲰﺎﺣﺎ‬
‫ﻳﻐﺸﻮﻥ ﺣﱴ ﺗﺮﻯ ﻛﻠﺒﻬﻢ ‪ ...‬ﻳﻬﺎﺏ ﺍﳍﺮﻳﺮ ﻭﻳﻨﺴﻰ ﺍﻟﻨﻴﺎﺣﺎ‬
‫ﻓﺄﻧﺰﻟﻪ ﻭﺃﻛﺮﻣﻪ ﻭﺃﺟﺎﺯﻩ ﲜﺎﺋﺰﺓ ﻋﻈﻴﻤﺔٍ‪ ،‬ﰒ ﺍﺳﺘﺄﺫﻧﻪ ﻟﻠﺨﺮﻭﺝ ﻓﺄﺫﻥ ﻟﻪ ﻭﺃﻋﻄﺎﻩ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻻ ﺇﺫﻥ ﻟﻚ‬
‫ﻋﻠﻲ ﻣﱴ ﺟﺌﺖ‪ ،‬ﻓﻮﺩﻩ ﻭﺧﺮﺝ ﻣﻦ ﻋﻨﺪﻩ ﻭﻏﻠﻤﺎﻧﻪ ﺟﻠﻮﺱ ﻓﻠﻢ ﻳﻘﻢ ﺇﻟﻴﻪ ﻣﻨﻬﻢ ﺃﺣﺪ‪ ،‬ﻓﻈﻦ ﺃﻥ ﺣﺮﺑﹰﺎ ﺳﺎﺧﻂ ﻓﺮﺟﻊ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﻧﻚ ﻋﻠﻰ ﻣﻮﺟﺪﺓٍ؟ ﻗﺎﻝ‪ :‬ﻻ ﻭﻣﺎ ﺫﺍﻙ؟ ﻓﺄﺧﱪﻩ ﺃﻥ ﻏﻠﻤﺎﻧﻪ ﱂ ﻳﻌﻴﻨﻮﻩ ﻋﻠﻰ ﺭﺣﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺭﺟﻊ ﺇﻟﻴﻬﻢ‬
‫ﻓﺴﻠﻬﻢ‪ ،‬ﻓﺮﺟﻊ ﺇﻟﻴﻬﻢ ﻓﻘﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺇﻧﺎ ﻧﻨﺰﻝ ﻣﻦ ﺟﺎﺀﻧﺎ ﻭﻻ ﳔﺮﺝ ﻣﻦ ﺧﺮﺝ ﻣﻦ ﻋﻨﺪﻧﺎ‪ .‬ﻭﻛﺎﻥ ﺩﺍﻭﺩ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ‬
‫ﻗﺜﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻭﻓﻴﻪ ﻳﻘﻮﻝ‪:‬‬
‫ﳒﻮﺕ ﻣﻦ ﺣ ﹴﻞ ﻭﻣﻦ ﺭﺣﻠٍﺔ ‪ ...‬ﻳﺎ ﻧﺎﻕ ﺇﻥ ﻗﺮﺑﺘﲏ ﻣﻦ ﻗﺜﻢ‬
‫ﺇﻧﻚ ﺇﻥ ﺑﻠﻐﺘﻨﻴﻪ ﻏﺪﹰﺍ ‪ ...‬ﺣﺎﻟﻔﲏ ﺍﻟﻴﺴﺮ ﻭﻣﺎﺕ ﺍﻟﻌﺪﻡ‬
‫ﱂ ﻳﺪﺭ ﻣﺎ ﻻ ﻭﺑﻠﻰ ﻗﺪ ﺩﺭﻯ ‪ ...‬ﻓﻌﺎﻓﻬﺎ ﻭﺍﻋﺘﺎﺽ ﻣﻨﻬﺎ ﻧﻌﻢ‬
 ‫ﺃﺻﻢ ﻋﻦ ﻗﻴﻞ ﺍﳋﻨﺎ ﲰﻌﻪ ‪ ...‬ﻭﻣﺎ ﻋﻦ ﺍﳋﲑ ﺑﻪ ﻣﻦ ﺻﻤﻢ‬
‫ﺗﻮﰲ ﺩﺍﻭﺩ ﺑﻦ ﺳﻠ ﹴﻢ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋ ٍﺔ‪.‬‬

‫ﺩﺍﻭﺩ ﺑﻦ ﺍﳍﻴﺜﻢ‬

‫ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻟﺒﻬﻠﻮﻝ ﺑﻦ ﺣﺴﺎﻥ ﺑﻦ ﺣﺴﺎﻥ ﺑﻦ ﺳﻨﺎ ٍﻥ ﺃﺑﻮ ﺳﻌ ٍﺪ ﺍﻟﺘﻨﻮﺧﻲ ﺍﻷﻧﺒﺎﺭﻱ‪ .‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫ﰲ ﺗﺎﺭﻳﺦ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ‪ :‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﺣﺴﻦ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻌﺮﻭﺽ ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﳌﻌﻤﻰ‪ ،‬ﻓﺼﻴﺤﹰﺎ ﻛﺜﲑ ﺍﳊﻔﻆ‬
‫ﻟﻠﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﻭﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺟﻴﺪ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ ﻭﺛﻌﻠﺐ‪ ،‬ﻭﲰﻊ ﻣﻦ ﺟﺪﻩ ﺇﺳﺤﻖ ﻭﺍﺑﻦ‬
‫ﺷﺒﺔ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﺑﻦ ﺍﻷﺯﺭﻕ ﻭﲨﺎﻋﺔ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﰲ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﺑﻦ ﺍﻷﺯﺭﻕ ﻭﲨﺎﻋﺔ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﰲ‬
‫ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﻭﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻠﻐﺔ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺎﺕ ﺑﺎﻷﻧﺒﺎﺭ ﺳﻨﺔ ﺳﺖ ﻋﺸﺮﺓ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻟﻪ ﲦﺎﻥ ﻭﲦﺎﻧﻮﻥ ﺳﻨ ﹰﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺑﺴﺎﺗﻴﻬﺎ ﻟﻠﻤﺴﻚ ﻓﻴﻬﺎ ﺭﻭﺍﺋﺢ ‪ ...‬ﻭﺃﺷﺠﺎﺭﻫﺎ ﻟﻠﺮﻳﺢ ﻓﻴﻬﺎ ﻣﻼﻋﺐ‬
‫ﻛﺄﻥ ﻫﺰﻳﺰ ﺍﻟﺮﻳﺢ ﺑﲔ ﻏﺼﻮﻬﻧﺎ ‪ ...‬ﺿﺮﺍﺋﺮ ﺃﺿﺤﻰ ﺑﻴﻨﻬﻦ ﺗﻌﺎﺗﺐ‬
‫ﻛﺄﻥ ﺍﻟﻘﺒﺎﺏ ﺍﻟﻐﺮ ﻓﻴﻬﺎ ﻣﻮﺍﻛﺐ ‪ ...‬ﺗﻀﻲﺀ ﻛﻤﺎ ﺃﻣﺴﺖ ﺗﻀﻲﺀ ﺍﻟﻜﻮﺍﻛﺐ‬
‫ﻛﺄﻥ ﻓﺘﻴﺖ ﺍﳌﺴﻚ ﺑﲔ ﺗﺮﺍﻬﺑﺎ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﻬﺗﺎﺩﺗﻪ ﺍﻟﺼﺒﺎ ﻭﺍﳉﻨﺎﺋﺐ‬
‫ﻭﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ﲡﺮﻱ ﻣﻴﺎﻫﻬﺎ ‪ ...‬ﻓﻔﺎﺋﻀﺔ ﻣﻨﻬﺎ ﻭﻣﻨﻬﺎ ﺳﻮﺍﻛﺐ‬
‫ﻛﺄﻥ ﳎﺎﺭﻳﻬﺎ ﺳﺒﺎﺋﻚ ﻓﻀ ٍﺔ ‪ ...‬ﺗﺬﺍﺏ ﻭﺃﺳﻴﺎﻑ ﻬﺗﺰ ﻗﻮﺍﺿﺐ‬

‫ﺩﻋﺒﻞ ﺑﻦ ﻋﻠﻲ‬

‫ﺍﺑﻦ ﺭﺯﻳﻦ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﲤﻴﻢ ﺑﻦ ﻬﻧﺸﻞ ﺑﻦ ﺧﺪﺍﺵ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺑﻦ ﺩﻋﺒﻞ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﺧﺰﳝﺔ‪.‬‬
‫ﻛﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺩﻋﺒﻞ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺭﺯﻳﻦ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺪﻳﻞ ﺑﻦ ﻭﺭﻗﺎﺀ ﻳﺘﺼﻞ‬
‫ﻧﺴﺒﻪ ﲟﻀﺮ‪ ،‬ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﳋﺰﺍﻋﻲ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻛﺜﺮ‪ .‬ﺷﺎﻋﺮ ﻣﻄﺒﻮﻉ ﻣﻔﻠﻖ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻜﻮﻓﺔ ﻭﻗﻴﻞ ﻣﻦ‬
‫ﻗﺮﻗﻴﺴﻴﺎ ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻘﺎﻣﻪ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﺳﺎﻓﺮ ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻼﺩ ﻓﺪﺧﻞ ﺩﻣﺸﻖ ﻭﻣﺼﺮ‪ ،‬ﻭﻛﺎﻥ ﻫﺠﺎ ًﺀ ﺧﺒﻴﺚ‬
‫ﺍﻟﻠﺴﺎﻥ ﱂ ﻳﺴﻠﻢ ﻣﻨﻪ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﻭﻻ ﻣﻦ ﺍﻟﻮﺯﺭﺍﺀ ﻭﻻ ﻣﻦ ﺃﻭﻻﺩﻫﻢ‪ ،‬ﻭﻻ ﺫﻭ ﻧﺒﺎﻫ ٍﺔ ﺃﺣﺴﻦ ﺇﻟﻴﻪ ﺃﻭ ﱂ ﳛﺴﻦ‪،‬‬
‫ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻜﻤﻴﺖ ﺑﻦ ﺯﻳ ٍﺪ ﻭﺃﰊ ﺳﻌ ٍﺪ ﺍﳌﺨﺰﻭﻣﻲ ﻣﻨﺎﻗﻀﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻣﺸﺎﻫﲑ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﻗﺼﻴﺪﺗﻪ ﺍﻟﺘﺎﺋﻴﺔ‬
‫ﰲ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺃﺳﲎ ﺍﳌﺪﺍﺋﺢ ﻗﺼﺪ ﻬﺑﺎ ﺃﺑﺎ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺮﺿﺎ ﲞﺮﺍﺳﺎﻥ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﻋﺸﺮ ﹰﺓ‬
‫ﺁﻻﻑ ﺩﺭﻫ ﹴﻢ ﻭﺧﻠﻊ ﻋﻠﻴﻪ ﺑﺮﺩ ﹰﺓ ﻣﻦ ﺛﻴﺎﺑﻪ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﻬﺑﺎ ﺃﻫﻞ ﻗ ﹴﻢ ﺛﻼﺛﲔ ﺃﻟﻒ ﺩﺭﻫﻢ ﻓﻠﻢ ﻳﺒﻌﻬﺎ‪ ،‬ﻓﻘﻄﻌﻮﺍ ﻋﻠﻴﻪ ﺍﻟﻄﺮﻳﻖ‬
‫ﻟﻴﺄﺧﺬﻭﻫﺎ ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺇﻬﻧﺎ ﺗﺮﺍﺩ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﻫﻲ ﳏﺮﻣﺔ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺪﻓﻌﻮﺍ ﻟﻪ ﺛﻼﺛﲔ ﺃﻟﻒ ﺩﺭﻫ ﹴﻢ ﻓﺤﻠﻒ ﻛﻤﺎ‬
‫ﺏ ﻭﺃﺣﺮﻡ ﻓﻴﻪ ﻭﺃﻭﺻﻰ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ ﺃﻛﻔﺎﻧﻪ‪ ،‬ﻭﻧﺴﺦ‬ ‫ﻭﺍﺣﺪﹰﺍ ﻓﻜﺎﻥ ﰲ ﺃﻛﻔﺎﻧﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻛﺘﺐ ﺍﻟﻘﺼﻴﺪﺓ ﰲ ﺛﻮ ﹴ‬
‫ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﳐﺘﻠﻔﺔ‪ ،‬ﰲ ﺑﻌﻀﻬﺎ ﺯﻳﺎﺩﺍﺕ ﻳﻈﻦ ﺃﻬﻧﺎ ﻣﺼﻨﻮﻋﺔ ﺃﳊﻘﻬﺎ ﻬﺑﺎ ﺃﻧﺎﺱ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺇﻧﺎ ﻣﻮﺭﺩﻭﻥ ﻫﻨﺎ ﻣﺎ‬
‫ﺻﺢ ﻣﻨﻬﺎ‪ ،‬ﻗﺎﻝ‪:‬‬
 ‫ﺕ ﺧﻠﺖ ﻣﻦ ﺗﻼﻭٍﺓ ‪ ...‬ﻭﻣﻨﺰﻝ ﻭﺣﻲ ﻣﻘﻔﺮ ﺍﻟﻌﺮﺻﺎﺕ‬ ‫ﻣﺪﺍﺭﺱ ﺁﻳﺎ ٍ‬
‫ﲎ ‪ ...‬ﻭﺑﺎﻟﺮﻛﻦ ﻭﺍﻟﺘﻌﺮﻳﻒ ﻭﺍﳉﻤﺮﺍﺕ‬
‫ﻵﻝ ﺭﺳﻮﻝ ﺍﷲ ﺑﺎﳋﻴﻒ ﻣﻦ ﻣ ً‬
‫ﺩﻳﺎﺭ ﻋﻠ ﹴﻲ ﻭﺍﳊﺴﲔ ﻭﺟﻌﻔ ﹴﺮ ‪ ...‬ﻭﲪﺰﺓ ﻭﺍﻟﺴﺠﺎﺩ ﺫﻱ ﺍﻟﺜﻔﻨﺎﺕ‬
‫ﺩﻳﺎﺭ ﻋﻔﺎﻫﺎ ﻛﻞ ﺟ ﻮ ٍﻥ ﻣﺒﺎﻛﺮ ‪ ...‬ﻭﱂ ﺗﻌﻒ ﻟﻸﻳﺎﻡ ﻭﺍﻟﺴﻨﻮﺍﺕ‬
‫ﻗﻔﺎ ﻧﺴﺄﻝ ﺍﻟﺪﺍﺭ ﺍﻟﱵ ﺧﻒ ﺃﻫﻠﻬﺎ ‪ ...‬ﻣﱴ ﻋﻬﺪﻫﺎ ﺑﺎﻟﺼﻮﻡ ﻭﺍﻟﺼﻠﻮﺍﺕ؟‬
‫ﻭﺃﻳﻦ ﺍﻷﻭﱃ ﺷﻄﺖ ﻬﺑﻢ ﻏﺮﺑﺔ ﺍﻟﻨﻮﻯ ‪ ...‬ﺃﻓﺎﻧﲔ ﰲ ﺍﻵﻓﺎﻕ ﻣﻔﺘﺮﻗﺎﺕ‬
‫ﺕ ﻭﺧﲑ ﲪﺎﺓ‬‫ﻫﻢ ﺃﻫﻞ ﻣﲑﺍﺙ ﺍﻟﻨﺒﻴﺈﺫﺍ ﺍﻋﺘﺰﻭﺍ ‪ ...‬ﻭﻫﻢ ﺧﺮ ﻗﺎﺩﺍ ٍ‬
‫ﻭﻣﺎ ﺍﻟﻨﺎﺱ ﺇﻻ ﺣﺎﺳﺪ ﻭﻣﻜﺬﺏ ‪ ...‬ﻭﻣﻀﻄﻐﻦ ﺫﻭ ﺇﺣﻨ ٍﺔ ﻭﺗﺮﺍﺕ‬
‫ﱪ ‪ ...‬ﻭﻳﻮﻡ ﺣﻨﲔ ﺃﺳﺒﻠﻮﺍ ﺍﻟﻌﱪﺍﺕ‬ ‫ﺇﺫﺍ ﺫﻛﺮﻭﺍ ﻗﺘﻠﻰ ﺑﻴﺪ ﹴﺭ ﻭﺧﻴ ﹴ‬
‫ﺦ ﻧﺎﳍﺎ ﺻﻠﻮﺍﰐ‬ ‫ﺕ ﻭﺃﺧﺮﻯ ﺑﻄﻴﺒ ٍﺔ ‪ ...‬ﻭﺃﺧﺮﻯ ﺑﻔ ﹴ‬‫ﻗﺒﻮﺭ ﺑﻜﻮﻓﺎ ٍ‬
‫ﺲ ﺯﻛﻴ ٍﺔ ‪ ...‬ﺗﻀﻤﻨﻬﺎ ﺍﻟﺮﲪﻦ ﰲ ﺍﻟﻐﺮﻓﺎﺕ‬ ‫ﻭﻗﱪ ﺑﺒﻐﺪﺍﺩ ﻟﻨﻔ ﹴ‬
‫ﻓﺄﻣﺎ ﺍﳌﺼﻤﺎﺕ ﺍﻟﱵ ﻟﺴﺖ ﺑﺎﻟﻐﹰﺎ ‪ ...‬ﻣﺒﺎﻟﻐﻬﺎ ﻣﲏ ﺑﻜﻨﻪ ﺻﻔﺎﺕ‬
‫ﺇﱃ ﺍﳊﺸﺮ ﺣﱴ ﻳﺒﻌﺚ ﺍﷲ ﻗﺎﺋﻤﹰﺎ ‪ ...‬ﻳﻔﺮﺝ ﻣﻨﻬﺎ ﺍﳍﻢ ﻭﺍﻟﻜﺮﺑﺎﺕ‬
‫ﻧﻔﻮﺱ ﻟﺪﻯ ﺍﻟﻨﻬﺮﻳﻦ ﻣﻦ ﺃﺭﺽ ﻛﺮﺑﻼ ‪ ...‬ﻣﻌﺮﺳﻬﻢ ﻓﻴﻬﺎ ﺑﺸﻂ ﻓﺮﺍﺕ‬
‫ﺗﻘﺴﻤﻬﻢ ﺭﻳﺐ ﺍﻟﺰﻣﺎﻥ ﻛﻤﺎ ﺗﺮﻯ ‪ ...‬ﳍﻢ ﻋﻤﺮﺓ ﻣﻐﺸﻴﺔ ﺍﳊﺠﺮﺍﺕ‬
‫ﺳﻮﻯ ﺃﻥ ﻣﻨﻬﻢ ﺑﺎﳌﺪﻳﻨﺔ ﻋﺼﺒ ﹰﺔ ‪ ...‬ﻣﺪﻯ ﺍﻟﺪﻫﺮ ﺃﻧﻀﺎﺀ ﻣﻦ ﺍﻷﺯﻣﺎﺕ‬
‫ﺕ‬
‫ﻗﻠﻴﻠﺔ ﺯﻭﺍ ﹴﺭ ﺳﻮﻯ ﺑﻌﺾ ﺯﻭﺭ ‪ ...‬ﻣﻦ ﺍﻟﻀﺒﻊ ﻭﺍﻟﻌﻘﺒﺎﻥ ﻭﺍﻟﺮﲬﺎ ٍ‬

‫ﲔ ﻧﻮﻣﺔ ﲟﻀﺎﺟ ﹴﻊ ‪ ...‬ﳍﻢ ﰲ ﻧﻮﺍﺣﻲ ﺍﻷﺭﺽ ﳐﺘﻠﻔﺎﺕ‬ ‫ﳍﻢ ﻛﻞ ﺣ ﹴ‬

‫ﻭﻗﺪ ﻛﺎﻥ ﻣﻨﻬﻢ ﺑﺎﳊﺠﺎﺯ ﻭﺃﻫﻠﻬﺎ ‪ ...‬ﻣﻐﺎﻭﻳﺮ ﳜﺘﺎﺭﻭﻥ ﰲ ﺍﻟﺴﺮﻭﺍﺕ‬
‫ﺗﻨﻜﺐ ﻻﻭﺍﺀ ﺍﻟﺴﻨﲔ ﺟﻮﺍﺭﻫﻢ ‪ ...‬ﻓﻼ ﺗﺼﻄﻠﻴﻬﻢ ﲨﺮﺓ ﺍﳉﻤﺮﺍﺕ‬
‫ﻼ ﺗﺸﻤﺲ ﺑﺎﻟﻘﻨﺎ ‪ ...‬ﻣﺴﺎﻋﺮ ﲨﺮ ﺍﳌﻮﺕ ﻭﺍﻟﻐﻤﺮﺍﺕ‬ ‫ﺇﺫﺍ ﻭﺭﺩﻭﺍ ﺧﻴ ﹰ‬
‫ﻭﺇﻥ ﻓﺨﺮﻭﺍ ﻳﻮﻣﹰﺎ ﺃﺗﻮﺍ ﲟﺤﻤ ٍﺪ ‪ ...‬ﻭﺟﱪﻳﻞ ﻭﺍﻟﻔﺮﻗﺎﻥ ﺫﻱ ﺍﻟﺴﻮﺭﺍﺕ‬
‫ﻣﻼﻣﻚ ﰲ ﺃﻫﻞ ﺍﻟﻨﺒﻴﻔﺈﻬﻧﻢ ‪ ...‬ﺃﺣﺒﺎﻱ ﻣﺎ ﻋﺎﺷﻮﺍ ﻭﺃﻫﻞ ﺛﻘﺎﰐ‬
‫ﲣﲑﻬﺗﻢ ﺭﺷﺪﹰﺍ ﻷﻣﺮﻱ ﻓﺈﻬﻧﻢ ‪ ...‬ﻋﻠﻰ ﻛﻞ ﺣﺎ ﹴﻝ ﺧﲑﺓ ﺍﳋﲑﺍﺕ‬
‫ﻓﻴﺎ ﺭﺏ ﺯﺩﱐ ﻣﻦ ﻳﻘﻴﲏ ﺑﺼﲑ ﹰﺓ ‪ ...‬ﻭﺯﺩ ﺣﺒﻬﻢ ﻳﺎ ﺭﺏ ﰲ ﺣﺴﻨﺎﰐ‬
‫ﺑﻨﻔﺴﻲ ﺃﻧﺘﻢ ﻣﻦ ﻛﻬﻮ ﹴﻝ ﻭﻓﺘﻴ ٍﺔ ‪ ...‬ﻟﻔﻚ ﻋﻨﺎٍﺓ ﺃﻭ ﳊﻤﻞ ﺩﻳﺎﺕ‬
‫ﺃﺣﺐ ﻗﺼﻲ ﺍﻟﺮﺣﻢ ﻣﻦ ﺃﺟﻞ ﺣﺒﻜﻢ ‪ ...‬ﻭﺃﻫﺠﺮ ﻓﻴﻜﻢ ﺃﺳﺮﰐ ﻭﺑﻨﺎﰐ‬
‫ﺢ ‪ ...‬ﻋﻨﻴ ٍﺪ ﻷﻫﻞ ﺍﳊﻖ ﻏﲑ ﻣﻮﺍﺕ‬ ‫ﻭﺃﻛﺘﻢ ﺣﺒﻴﻜﻢ ﳐﺎﻓﺔ ﻛﺎﺷ ﹴ‬
‫ﻟﻘﺪ ﺣﻔﺖ ﺍﻷﻳﺎﻡ ﺣﻮﱄ ﺑﺸﺮﻫﺎ ‪ ...‬ﻭﺇﱐ ﻷﺭﺟﻮ ﺍﻷﻣﻦ ﺑﻌﺪ ﻭﻓﺎﰐ‬
‫ﺃﱂ ﺗﺮ ﺃﱐ ﻣﻦ ﺛﻼﺛﲔ ﺣﺠ ﹰﺔ ‪ ...‬ﺃﺭﻭﺡ ﻭﺃﻏﺪﻭ ﺩﺍﺋﻢ ﺍﳊﺴﺮﺍﺕ‬
 ‫ﺃﺭﻯ ﻓﻴﺌﻬﻢ ﰲ ﻏﲑﻫﻢ ﻣﺘﻘﺴﻤﹰﺎ ‪ ...‬ﻭﺃﻳﺪﻳﻬﻢ ﻣﻦ ﻓﻴﺌﻬﻢ ﺻﻔﺮﺍﺕ‬
‫ﻓﺂﻝ ﺭﺳﻮﻝ ﺍﷲ ﳓﻒ ﺟﺴﻮﻣﻬﻢ ‪ ...‬ﻭﺁﻝ ﺯﻳﺎ ٍﺩ ﺣﻔﻞ ﺍﻟﻘﺼﺮﺍﺕ‬
‫ﺑﻨﺎﺕ ﺯﻳﺎﺩ ﰲ ﺍﻟﻘﺼﻮﺭ ﻣﺼﻮﻧﺔ ‪ ...‬ﻭﺁﻝ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻟﻔﻠﻮﺍﺕ‬
‫ﺇﺫﺍ ﻭﺗﺮﻭﺍ ﻣﺪﻭﺍ ﺇﱃ ﺃﻫﻞ ﻭﺗﺮﻫﻢ ‪ ...‬ﺃﻛﻔﹰﺎ ﻋﻦ ﺍﻷﻭﺗﺎﺭ ﻣﻨﻘﺒﻀﺎﺕ‬
‫ﻓﻠﻮﻻ ﺍﻟﺬﻱ ﺃﺭﺟﻮﻩ ﰲ ﺍﻟﻴﻮﻡ ﺃﻭ ﻏ ٍﺪ ‪ ...‬ﻟﻘﻄﻊ ﻗﻠﱯ ﺇﺛﺮﻫﻢ ﺣﺴﺮﺍﰐ‬
‫ﺧﺮﻭﺝ ﻻ ﳏﺎﻟﺔ ﺧﺎﺭﺝ ‪ ...‬ﻳﻘﻮﻡ ﻋﻠﻲ ﺍﺳﻢ ﺍﷲ ﻭﺍﻟﱪﻛﺎﺕ‬
‫ﳝﻴﺰ ﻓﻴﻨﺎ ﻛﻞ ﺣ ﹴﻖ ﻭﺑﺎﻃ ﹴﻞ ‪ ...‬ﻭﳚﺰﻱ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺎﺀ ﻭﺍﻟﻨﻘﻤﺎﺕ‬
‫ﺳﺄﻗﺼﺮ ﻧﻔﺴﻲ ﺟﺎﻫﺪﹰﺍ ﻋﻦ ﺟﺪﺍﳍﻢ ‪ ...‬ﻛﻔﺎﱐ ﻣﺎ ﺃﻟﻘﻰ ﻣﻦ ﺍﻟﻌﱪﺍﺕ‬
‫ﻓﻴﺎ ﻧﻔﺴﺲ ﻃﻴﱯ ﰒ ﻳﺎ ﻧﻔﺲ ﺃﺑﺸﺮﻱ ‪ ...‬ﻓﻐﲑ ﺑﻌﻴ ٍﺪ ﻛﻞ ﻣﺎ ﻫﻮ ﺁﺕ‬
‫ﻓﺈﻥ ﻗﺮﺏ ﺍﻟﺮﲪﻦ ﻣﻦ ﺗﻠﻚ ﻣﺪﰐ ‪ ...‬ﻭﺃﺧﺮ ﻣﻦ ﻋﻤﺮﻱ ﻟﻄﻮﻝ ﺣﻴﺎﰐ‬
‫ﺷﻔﻴﺖ ﻭﱂ ﺃﺗﺮﻙ ﻟﻨﻔﺴﻲ ﺭﺯﻳ ﹰﺔ ‪ ...‬ﻭﺭﻭﻳﺖ ﻣﻨﻬﻢ ﻣﻨﺼﻠﻲ ﻭﻗﻨﺎﰐ‬
‫ﺃﺣﺎﻭﻝ ﻧﻘﻞ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﺴﺘﻘﺮﻫﺎ ‪ ...‬ﻭﺃﲰﻊ ﺃﺣﺠﺎﺭﹰﺍ ﻣﻦ ﺍﻟﺼﻠﺪﺍﺕ‬
‫ﻑ ﱂ ﻳﻨﺘﻔﻊ ﻭﻣﻌﺎﻧ ٍﺪ ‪ ...‬ﳝﻴﻞ ﻣﻊ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺸﺒﻬﺎﺕ‬
‫ﻓﻤﻦ ﻋﺎﺭ ٍ‬
‫ﻗﺼﺎﺭﺍﻯ ﻣﻨﻬﻢ ﺃﻥ ﺃﻣﻮﺕ ﺑﻐﺼ ٍﺔ ‪ ...‬ﺗﺮﺩﺩ ﺑﲔ ﺍﻟﺼﺪﺭ ﻭﺍﻟﻠﻬﻮﺍﺕ‬
‫ﻛﺄﻧﻚ ﺑﺎﻷﺿﻼﻉ ﻗﺪ ﺿﺎﻕ ﺭﺣﺒﻬﺎ ‪ ...‬ﳌﺎ ﺿﻤﻨﺖ ﻣﻦ ﺷﺪﺓ ﺍﻟﺰﻓﺮﺍﺕ‬
‫ﻭﳑﺎ ﳜﺘﺎﺭ ﻣﻦ ﺷﻌﺮ ﺩﻋﺒ ﹴﻞ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ ﺍﻟﱵ ﺭﺛﻲ ﻬﺑﺎ ﺍﳊﺴﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪.‬‬
‫ﺭﺃﺱ ﺍﺑﻦ ﺑﻨﺖ ﳏﻤ ٍﺪ ﻭﻭﺻﻴﻪ ‪ ...‬ﻳﺎ ﻟﻠﺮﺟﺎﻝ ﻋﻠﻰ ﻗﻨﺎ ٍﺓ ﺗﺮﻓﻊ‬
‫ﻭﺍﳌﺴﻠﻤﻮﻥ ﲟﻨﻈ ﹴﺮ ﻭﲟﺴﻤ ﹴﻊ ‪ ...‬ﻻ ﺟﺎﺯﻉ ﻣﻦ ﺫﺍ ﻭﻻ ﻣﺘﺨﺸﻊ‬
‫ﺃﻳﻘﻈﺖ ﺃﺟﻔﺎﻧﹰﺎ ﻭﻛﻨﺖ ﳍﺎ ﻛﺮﻯ ‪ ...‬ﻭﺃﳕﺖ ﻋﻴﻨﹰﺎ ﱂ ﺗﻜﻦ ﺑﻚ ﻬﺗﺠﻊ‬
‫ﻛﺤﻠﺖ ﲟﻨﻈﺮﻙ ﺍﻟﻌﻴﻮﻥ ﻋﻤﺎﻳ ﹰﺔ ‪ ...‬ﻭﺃﺻﻢ ﻧﻌﻴﻚ ﻛﻞ ﺃﺫ ٍﻥ ﺗﺴﻤﻊ‬
‫ﻣﺎ ﺭﻭﺿﺔ ﺇﻻ ﲤﻨﺖ ﺃﻬﻧﺎ ‪ ...‬ﻟﻚ ﻣﻀﺠﻊ ﻭﳋﻂ ﻗﱪﻙ ﻣﻮﺿﻊ‬
‫ﻭﻣﻦ ﳐﺘﺎﺭﺍﺗﻪ ﺃﻳﻀﹰﺎ ﻗﻮﻟﻪ‪:‬‬
‫ﺧﻠﻴﻠﻲ ﻣﺎﺫﺍ ﺃﺭﲡﻲ ﻣﻦ ﻏﺪ ﺍﻣﺮﻱ ٍﺀ ‪ ...‬ﻃﻮﻯ ﺍﻟﻜﺸﺢ ﻋﲏ ﺍﻟﻴﻮﻡ ﻭﻫﻮ ﻣﻜﲔ‬
‫ﺉ ﻟﻀﻨﲔ‬
‫ﻭﺇﻥ ﺃﻣﺮﺃ ﻗﺪ ﺿﻦ ﻣﻨﻪ ﲟﻨﻄ ﹴﻖ ‪ ...‬ﻳﺴﺪ ﺑﻪ ﻓﻘﺮ ﺍﻣﺮ ﹴ‬
‫ﻭﻣﻦ ﳐﺘﺎﺭ ﺷﻌﺮﻩ ﻗﻮﻟﻪ‪:‬‬
‫ﺃﻳﻦ ﺍﻟﺸﺒﺎﺏ ﻭﺃﻳ ﹰﺔ ﺳﻠﻜﺎ؟ ‪ ...‬ﻻ ﺃﻳﻦ ﻳﻄﻠﺐ ﺿﻞ ﺑﻞ ﻫﻠﻜﺎ؟؟‬
‫ﻻ ﺗﻌﺠﱯ ﻳﺎ ﺳﻠﻢ ﻣﻦ ﺭﺟ ﹴﻞ ‪ ...‬ﺿﺤﻚ ﺍﳌﺸﻴﺐ ﺑﺮﺃﺳﻪ ﻓﺒﻜﻰ‬
‫ﻻ ﺗﺄﺧﺬﻭﺍ ﺑﻈﻼﻣﱵ ﺃﺣﺪﹰﺍ ‪ ...‬ﻗﻠﱯ ﻭﻃﺮﰲ ﰲ ﺩﻣﻲ ﺍﺷﺘﺮﻛﺎ‬
‫ﺖ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬
‫ﻭﻟﺪ ﻋﺒﻞ ﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ‪ .‬ﻭﺩﻳﻮﺍﻥ ﺷﻌ ﹴﺮ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﺳ ٍ‬

‫ﺩﻋﻮﺍﻥ ﺑﻦ ﻋﻠﻲ‬
 ‫ﺍﺑﻦ ﲪﺎﺩ ﺑﻦ ﺻﺪﻗﺔ ﺍﳉﺒﺎﺋﻲ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﻟﻀﺮﻳﺮ ﺍﳌﻘﺮﻱﺀ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻟﻘﺮﺍﺀ ﺑﺒﻐﺪﺍﺩ ﻣﺘﻤﻴﺰﹰﺍ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﺑﺼﲑﹰﺍ‬
‫ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﺣﺴﻦ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﻟﺴﻤﺖ‪ .‬ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ ﻋﻠﻰ ﺃﰊ ﻃﺎﻫ ﹴﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺳﻮﺍﺭﹴ‪ ،‬ﻭﺃﰊ‬
‫ﺍﳋﻄﺎﺏ ﻋﻠﻲ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﺃﰊ ﺍﻟﻘﺎﺳﻢ ﳛﲕ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﱯ‪ ،‬ﻭﲰﻊ ﻋﻦ ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﻃﻠﺤﺔ ﺍﻟﻨﻌﺎﱄ‪ ،‬ﻭﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﺒﺴﺮﻱ‪ ،‬ﻭﺃﰊ ﺍﳌﻌﺎﱄ ﺛﺎﺑﺖ ﺑﻦ ﺑﻨﺪﺍ ﹴﺭ‪ .‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺧﻠﻖ‬
‫ﻛﺜﲑ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻠﻲ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺃﺭﺑﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪.‬‬
‫ﺩﻛﲔ ﺑﻦ ﺭﺟﺎ ٍﺀ ﺍﻟﻔﻘﻴﻤﻲ‬
‫ﺭﺍﺟﺰ ﻣﺸﻬﻮﺭ‪ ،‬ﻭﻓﺪ ﻋﻠﻰ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﻛﺎﻥ ﺍﻟﻮﻟﻴﺪ ﻣﺘﺄﻫﺒﹰﺎ ﻟﺴﺒﺎﻕ ﺍﳋﻴﻞ ﻓﻘﺎﺩ ﺩﻛﲔ ﻓﺮﺳﻪ ﻟﻠﺴﺒﺎﻕ‪،‬‬
‫ﻓﻠﻤﺎ ﺭﺁﻩ ﺍﻟﻮﻟﻴﺪ ﻭﻛﺎﻥ ﺍﻟﻔﺮﺩ ﺩﻣﻴﻤﹰﺎ ﻗﺎﻝ‪ :‬ﺃﺧﺮﺟﻮﻩ ﻣﻦ ﺍﳊﻠﺒﺔ‪ ،‬ﻗﺒﺢ ﺍﷲ ﻫﺬﺍ‪ ،‬ﻓﻘﺎﻝ ﺩﻛﲔ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻭﺍﷲ‬
‫ﻣﺎﱄ ﻣﺎﻝ ﻏﲑﻩ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺒﻖ ﺧﻴﻠﻚ ﻓﻬﻮ ﺣﺒﻴﺲ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ .‬ﻓﻀﺤﻚ ﺍﻟﻮﻟﻴﺪ ﻭﺃﻣﺮ ﲞﺘﻤﻪ ﻭﺃﺭﺳﻠﺖ ﺍﳋﻴﻞ‬
‫ﻓﺠﺎﺀ ﺳﺎﺑﻘﹰﺎ ﻓﻘﺎﻝ ﺩﻛﲔ‪:‬‬
‫ﻗﺪ ﺃﻏﺘﺪﻱ ﻭﺍﻟﻄﲑ ﰲ ﺃﻛﻨﺎﺕ ‪ ...‬ﳜﺪﻭﱐ ﺍﻟﺸﻤﺄﻝ ﰲ ﺍﻟﻔﻼﺓ‬
‫ﻭﺍﻟﻠﻴﻞ ﱂ ﳛﺴﺮ ﻋﻦ ﺍﻟﻘﻨﺎﺓ ‪ ...‬ﻭﻟﻠﻨﺪﻯ ﱂ ﻋﻠﻰ ﳌﺎﰐ‬
‫ﺐ ﺳﺎﺑﻎ ﺍﻟﺼﻠﻌﺎﺕ ‪ ...‬ﻧﺎﰐ ﺍﳌﻌﺪ ﻣﺸﺮﻑ ﺍﻟﻘﻄﺎﺓ‬ ‫ﺑﺬﻱ ﺷﻨﻴ ﹴ‬
‫ﻉ ﻭﺭﺑﺎﻋﻴﺎﺕ‬
‫ﺡ ﻭﺃﻣ ﹴﻦ ﻭﺁﺕ ‪ ...‬ﻭﻣﻦ ﺭﺑﺎ ﹴ‬
‫ﻣﻦ ﻗﺎﺭ ﹴ‬
‫ﻉ ﻋﺒ ﹴﻞ ﻭﳎﺬﻋﺎﺕ‬ ‫ﲏ ﻭﻣﺜﻨﻴﺎﺕ ‪ ...‬ﻭﺟﺬ ﹴ‬‫ﻭﻣﻦ ﺛ ﹴ‬
‫ﺑﱳ ﻋﻠﻰ ﺍﳉﺒﻞ ﻣﺴﻄﺮﺍﺕ ‪ ...‬ﺣﱴ ﺇﺫﺍ ﺍﻧﺸﻘﺖ ﺩﺟﻰ ﺍﻟﻈﻠﻤﺎﺕ‬
‫ﻭﻭﺿﻊ ﺍﳋﻴﻞ ﻋﻠﻰ ﺍﻟﻠﺒﺎﺕ ‪ ...‬ﻭﻓﺮﻕ ﺍﻟﻐﻠﻤﺎﻥ ﺑﺎﻟﻮﺻﺎﺓ‬
‫ﻁ ﻣﻘﺰﻋﺎﺕ ‪ ...‬ﺃﺭﺳﻠﻦ ﻳﻌﺒﻄﻦ ﺫﺭﻯ ﺍﻟﺼﻌﺪﺍﺕ‬ ‫ﻣﻦ ﻛﻞ ﺫﻱ ﻗﺮ ٍ‬
‫ﻳﺴﺮﻯ ﺩﻭﻳﻦ ﺍﻟﺸﻤﺲ ﻣﻠﺨﺼﺎﺕ ‪ ...‬ﻣﻦ ﻗﺴﻄﻼﻥ ﺍﻟﻘﺎﻉ ﻣﺴﺤﻼﺕ‬
‫ﺣﱴ ﺇﺫﺍ ﻛﻦ ﲟﻬﻮﻳﺎﺕ ‪ ...‬ﺑﺎﻟﻨﺼﻒ ﺑﲔ ﺍﳋﻂ ﻭﺍﻟﻐﺎﻳﺎﺕ‬
‫ﻂ ﻣﻠﺤﻤﺎﺕ‬ ‫ﻋﻀﱭ ﺃﺑﻴﻪ ﻋﻠﻰ ﺍﻟﺸﺒﺎﺕ ‪ ...‬ﻭﺳﻂ ﺳﻨﺎ ﺿﻨ ٍ‬
‫ﻣﺜﻞ ﺍﻟﺴﺮﺍﺣﲔ ﻣﺼﻠﻴﺎﺕ ‪ ...‬ﺟﺎﺀ ﺃﻣﺎﻡ ﺳﺒﻖ ﺍﻟﻐﺎﻳﺎﺕ‬
‫ﻣﻨﻬﻦ ﻣﻦ ﻋﺮﺽ ﻟﻠﺬﻣﺎﺕ‬
‫ﻭﻗﺎﻝ ﳝﺪﺡ ﻣﺼﻌﺐ ﺑﻦ ﺍﻟﺰﺑﲑ‪:‬‬
‫ﻳﺎ ﻧﺎﻕ ﺧﱮ ﺑﺎﻟﻘﻴﻮﺩ ﺧﺒﺒﺎ ‪ ...‬ﺣﱴ ﺗﺰﻭﺭﻱ ﺑﺎﻟﻌﺮﺍﻕ ﻣﺼﻌﺒﺎ‬
‫ﻗﺪ ﻋﻠﻢ ﺍﻷﻧﺎﻡ ﺇﺫ ﻳﻨﺘﺨﺒﺎ ‪ ...‬ﺑﻴﺎﻧﻪ ﻭﺭﺃﻳﻪ ﺍﺠﻤﻟﺮﺑﺎ‬
‫ﻭﰲ ﺍﻷﻣﻮﺭ ﻋﻘﻠﻪ ﺍﳌﺆﺩﺑﺎ ‪ ...‬ﻳﺎﻣﺮﺳﻞ ﺍﻟﺮﻳﺢ ﺍﳉﻨﻮﺏ ﻭﺍﻟﺼﺒﺎ‬
‫ﻭﺁﺫﺍﻧﹰﺎ ﻟﻠﻔﻠﻚ ﲡﺮﻱ ﺧﺒﺒﺎ ‪ ...‬ﻭﺧﺎﻟﻖ ﺍﻻﺀ ﻭﺷﻴﺠﹰﺎ ﻧﺴﺒﺎ‬
‫ﻳﻌﻴﺪ ﺧﻠﻘﹰﺎ ﺑﻌﺪ ﺧﻠ ﹴﻖ ﻋﺠﺒﺎ ‪ ...‬ﻋﻈﻤﹰﺎ ﻭﳊﻤﹰﺎ ﻭﺩﻣﹰﺎ ﻭﻋﺼﺒﺎ‬
‫ﺧﺎ ﹰﻻ ﻭﻋﻤﺎ ﻭﺍﺑﻦ ﻋ ﹴﻢ ﻭﺃﺑﺎ ‪ ...‬ﺃﻋﻂ ﺍﳌﻴﺄﺭ ﻣﺼﻌﺒﹰﺎ ﻣﺎ ﺍﺣﺘﺴﺒﺎ‬
‫ﻭﺍﺟﻌﻞ ﻟﻪ ﻣﻦ ﺳﻠﺴﺒﻴ ﹴﻞ ﻣﺸﺮﺑﺎ ‪ ...‬ﻓﺮﻋﹰﺎ ﻳﺰﻳﻦ ﺍﳌﻨﱪ ﺍﳌﻨﺼﺒﺎ‬
 ‫ﻗﻠﺒﹰﺎ ﺩﻫﻴﹰﺎ ﻭﻟﺴﺎﻧﹰﺎ ﻗﺼﻌﺒﺎ ‪ ...‬ﻫﺬﺍ ﻭﺇﻥ ﻗﻴﻞ ﻟﻪ ﻫﺐ ﻭﻫﺒﺎ‬
‫ﺟﻮﺍﺭﻳﹰﺎ ﻭﻓﻀ ﹰﺔ ﻭﺫﻫﺒﺎ ‪ ...‬ﻭﺍﳋﻴﻞ ﻳﻌﻠﻜﻦ ﺍﳊﺪﻳﺪ ﺍﳌﻨﺸﺒﺎ‬
‫ﻓﻮﺭﹰﺍ ﺗﻠﺠﻠﺠﻦ ﺃﺑﺎﺯﱘ ﺍﻟﺸﺒﺎ ‪ ...‬ﻗﺪ ﺟﻌﻞ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﺳﺒﺒﺎ‬
‫ﺲ ﻭﻣﺎﺋ ٍﺔ‪.‬‬
‫ﻣﺎﺕ ﺩﻛﲔ ﺑﻦ ﺭﺟﺎﺀ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺩﻛﲔ ﺑﻦ ﺳﻌﻴ ٍﺪ ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺮﺍﺟﺰ‪ ،‬ﻭﻫﻮ ﻏﲑ ﺩﻛﲔ ﺑﻦ ﺭﺟﺎ ﺍﳌﺘﻘﺪﻡ ﻭﺍﺷﺘﺒﻬﺎ ﻋﻠﻰ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ ﻓﺠﻌﻠﻬﻤﺎ ﻭﺍﺣﺪﺍﹰ‪،‬‬
‫ﻭﺩﻛﲔ ﺑﻦ ﺳﻌﻴﺪ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺣﲔ ﻛﺎﻥ ﻭﺍﻟﻴﹰﺎ ﺑﺎﳌﺪﻳﻨﺔ ﻳﺴﺎﻣﺰﻩ ﻣﻌﺄﰊ‬
‫ﻋﻮ ٍﻥ ﻭﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﻠﻤﺎ ﻭﱃ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳋﻼﻓﺔ ﻗﺼﺪﻩ‪ ،‬ﻓﻠﻤﺎ ﺍﺳﺘﺄﺫﻥ ﻋﻠﻴﻪ ﻗﺎﻝ ﻟﻪ ﺍﳊﺎﺟﺐ‪ :‬ﺇﻧﻪ‬
‫ﰲ ﺷﻐﻞ ﺑﺮﺩ ﺍﳌﻈﺎﱂ‪ ،‬ﻓﺘﺮﻗﺐ ﺧﺮﻭﺝ ﻋﻤﺮ ﻟﻠﺼﻼﺓ ﻓﻠﻤﺎ ﺧﺮﺝ ﻧﺎﺩﺍﺓ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎ ﻋﻤﺮ ﺍﳋﲑﺍﺕ ﻭﺍﳌﻜﺎﺭﻡ ‪ ...‬ﻭﻋﻤﺮ ﺍﻟﺪﺳﺎﺋﻊ ﺍﻟﻌﻈﺎﺋﻢ‬
‫ﺇﱐ ﺍﻣﺮﺅ ﻣﻦ ﻗﻄﻦ ﺑﻦ ﺩﺍﺭﻡ ‪ ...‬ﺃﺳﺪ ﺣﻖ ﺍﳌﺴﻠﻢ ﺍﳌﺴﺎﱂ‬
‫ﲔ ﺑﺎﻹﺧﺎﺀ ﺍﻟﺪﺍﺋﻢ ‪ ...‬ﺇﺫ ﺗﻨﺘﺤﻰ ﻭﺍﷲ ﻏﲑ ﻧﺎﺋ ﹴﻢ‬
‫ﺑﻴﻊ ﳝ ﹴ‬
‫ﻭﳓﻦ ﰲ ﻇﻠﻤﺔ ﻟﻴ ﹴﻞ ﻋﺎﰎ ‪ ...‬ﻋﻨﺪﺃﰊ ﻋﻮ ٍﻥ ﻭﻋﻨﺪ ﺳﺎ ﹴﱂ‬
‫ﻓﺪﺧﻞ ﻋﻤﺮ ﻋﻠﻰ ﺃﻣﻬﺎﺕ ﺃﻭﻻﺩﻩ ﻓﻤﺎ ﺯﺍﻝ ﳚﻤﻊ ﻣﻦ ﻋﻨﺪﻫﻦ ﺍﻟﻌﺸﺮﺓ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺣﱴ ﲨﻊ ﻟﻪ ﺛﻼﲦﺎﺋﺔ ﻓﺄﻋﻄﺎﻩ‬
‫ﺇﻳﺎﻫﺎ‪ .‬ﻣﺎﺕ ﺩﻛﲔ ﻫﺬﺍ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﻣﺎﺋ ٍﺔ‪.‬‬

‫ﺑﺎﺏ ﺍﻟﺬﺍﻝ‬

‫ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﻭﻟﺔ‬

‫ﻼ ﺷﺎﻋﺮﹰﺍ‬
‫ﺃﰊ ﳏﻤ ٍﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺑﻮ ﺍﳌﻄﺎﻉ ﺑﻦ ﲪﺪﺍﻥ ﺍﻟﺘﻐﻠﻲ ﺍﳌﻌﺮﻭﻑ ﺑﻮﺟﻴﻪ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻭﱃ ﺇﻣﺮﺓ ﺩﻣﺸﻖ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﰒ ﻋﺰﻝ ﰒ ﻭﻟﻴﻬﺎ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﺑﻘﻰ ﺇﱃ ﺳﻨﺔ‬
‫ﺗﺴﻊ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻟﻮ ﻛﻨﺖ ﺳﺎﻋﺔ ﺑﻴﻨﻨﺎ ﻣﺎ ﺑﻴﻨﻨﺎ ‪ ...‬ﻭﺷﻬﺪﺕ ﺣﲔ ﻧﻜﺮﺭ ﺍﻟﺘﻮﺩﻳﻌﺎ‬
‫ﺃﻳﻘﻨﺖ ﺃﻥ ﻣﻦ ﺍﻟﺪﻣﻮﻉ ﳏﺪﺛﺎ ‪ ...‬ﻭﻋﻠﻤﺖ ﺃﻥ ﻣﻦ ﺍﳊﺪﻳﺚ ﺩﻣﻮﻋﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻳﺎ ﻏﺎﻧﻴﹰﺎ ﻋﻦ ﺧﻠﱴ ‪ ...‬ﺃﻧﺎ ﻋﻨﻚ ﺇﻥ ﻓﻜﺮﺕ ﺃﻏﲎ‬
‫ﺇﻥ ﺍﻟﺘﻘﺎﻃﻊ ﻭﺍﻟﻌﻘﻮ ‪ ...‬ﻕ ﳘﺎ ﺃﺯﺍﻻ ﺍﳌﻠﻚ ﻋﻨﺎ‬
‫ﻭﺃﻇﻦ ﺃﻥ ﻟﻦ ﻳﺘﺮﻛﺎ ‪ ...‬ﰲ ﺍﻷﺭﺽ ﻣﺆﺗﻠﻔﲔ ﻣﻨﺎ‬
‫ﻳﻔﲎ ﺍﻟﺬﻱ ﻭﻗﻊ ﺍﻟﺘﻨﺎ ‪ ...‬ﺯﻉ ﺑﻴﻨﻨﺎ ﻓﻴﻪ ﻭﻧﻔﲎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺑﺄﰊ ﻣﻦ ﻫﻮﻳﺘﻪ ﻓﺎﻓﺘﺮﻗﻨﺎ ‪ ...‬ﻭﻗﻀﻰ ﺍﷲ ﺑﻌﺪ ﺫﺍﻙ ﺍﺟﺘﻤﺎﻋﺎ‬
 ‫ﻓﺎﻓﺘﺮﻗﻨﺎ ﺣﻮﻻﺹ ﻓﻠﻤﺎ ﺍﻟﺘﻘﻴﻨﺎ ‪ ...‬ﻛﺎﻥ ﺗﺴﻠﻴﻤﻪ ﻋﻠﻲ ﻭﺩﺍﻋﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻼ ‪ ...‬ﻭﳊﻆ ﻋﻴﻨﻴﻪ ﺃﻣﻀﻰ ﻣﻦ ﻣﻀﺎﺭﺑﻪ‬
‫ﺃﻓﺪﻱ ﺍﻟﺬﻱ ﺯﺭﺗﻪ ﺑﺎﻟﺴﻴﻒ ﻣﺸﺘﻤ ﹰ‬
‫ﻓﻤﺎ ﺧﻠﻐﺖ ﳒﺎﺩﻯ ﻟﻠﻌﻨﺎﻕ ﻟﻪ ‪ ...‬ﺣﱴ ﻟﺒﺴﺖ ﳒﺎﺩﹰﺍ ﻣﻦ ﺫﻭﺍﺋﺒﻪ‬
‫ﻓﺈﻥ ﺃﺳﻌﺪﻧﺎ ﰲ ﻧﻴﻞ ﺑﻐﻴﺘﻪ ‪ ...‬ﻣﻦ ﻛﺎﻥ ﰲ ﺍﳊﺐ ﺃﺷﻘﺎﻧﺎ ﺑﺼﺎﺣﺒﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻣﻦ ﻛﺎﻥ ﻳﺮﺿﻰ ﺑﺬ ﹴﻝ ﰲ ﻭﻻﻳﺘﻪ ‪ ...‬ﺧﻮﻑ ﺍﻟﺰﻭﺍﻝ ﻓﺈﱐ ﻟﺴﺖ ﺑﺎﻟﺮﺍﺿﻰ‬
‫ﻗﺎﻟﻮﺍ ﻓﺘﺮﻛﺐ ﺃﺣﻴﺎﻧﹰﺎ ﻓﻘﻠﺖ ﳍﻢ ‪ ...‬ﲢﺖ ﺍﻟﺼﻠﻴﺐ ﻭﻻ ﰲ ﻣﻮﻛﺐ ﺍﻟﻘﺎﺿﻲ‬
‫ﺗﻮﰲ ﺃﺑﻮ ﺍﳌﻄﺎﻉ ﲟﺼﺮ ﰲ ﺻﻔ ﹴﺮ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬

‫ﺑﺎﺏ ﺍﻟﺮﺍﺀ‬

‫ﺭﺍﺷﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﺷﺪ‬

‫ﺃﺑﻮ ﺣﻠﻴﻤﺔ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻛﺎﺗﺒﹰﺎ ﺷﺎﻋﺮﺍﹰ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳌﺮﺯﺑﺎﻥ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﻛﺜﺮ ﺷﻌﺮﻩ ﰲ‬
‫ﺭﺛﺎﺀ ﻣﺘﺎﻋﻪ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ﻟﺘﻬﻤﺔ ﳊﻘﺘﻪ ﻣﻦ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫ ﹴﺮ ‪ -‬ﺃﻳﺎﻡ ﻛﺘﺎﺑﺘﻪ ﻟﻪ ‪ -‬ﰲ ﺧﺎﺩ ﹴﻡ ﻟﻌﺒﺪ‬
‫ﺍﷲ‪ ،‬ﻭﺍﺗﺼﻞ ﺭﺍﺷﺪ ﺑﺎﻟﻮﺯﻳﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﻭﻟﻪ ﻣﻌﻪ ﺃﺧﺒﺎﺭ ﺣﺴﺎﻥ‪.‬‬
‫ﺣﺪﺙ ﳛﲕ ﺑﻦ ﻋﺒﺎ ٍﺩ ﻗﺎﻝ‪ :‬ﺣﺞ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﰲ ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻡ ﻣﻦ ﺍﳊﺞ ﻛﺘﺐ ﺇﻟﻴﻪ ﺭﺍﺷﺪ‬
‫ﺍﻟﻜﺎﺗﺐ ﻳﻘﻮﻝ‪:‬‬
‫ﻻ ﺗﻨﺴﻰ ﻋﻬﺪﻱ ﻭﻻ ﻣﻮﺩﺗﻴﻪ ‪ ...‬ﻭﺍﺷﺘﻖ ﺇﱃ ﻃﻠﻌﱵ ﻭﺭﺅﻳﺘﻴﻪ‬
‫ﻓﺈﻥ ﲡﺎﻭﺯﺕ ﻣﺎ ﺃﻗﻮﻝ ﺇﱃ ﺍﻝ ‪ ...‬ﻋﺼﺐ ﻓﺬﺍﻙ ﺍﳌﺄﻣﻮﻝ ﻣﻨﻚ ﻟﻴﻪ‬
‫ﻓﺄﺟﺎﺑﻪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪.‬‬
‫ﺇﻧﻚ ﻣﲏ ﲝﻴﺚ ﻳﻄﺮﺩ ﺍﻟﻦ ‪ ...‬ﺍﻇﺮ ﻣﻦ ﲢﺖ ﻣﺎﺀ ﺩﻣﻌﺘﻴﻪ‬
‫ﻭﻻ ﻭﻣﻦ ﺯﺍﺩﱐ ﺗﻮﺩﺩﻩ ‪ ...‬ﻋﻠﻰ ﺻﺤﺎﰊ ﺑﻔﻀﻞ ﻏﻴﺒﺘﻴﻪ‬
‫ﻣﺎ ﺃﺣﺴﻦ ﺍﻟﺘﺮﻙ ﻭﺍﳋﻼﻑ ﳌﺎ ‪ ...‬ﺗﺮﻳﺪ ﻣﲏ ﻭﻣﺎﺗﻘﻮﻝ ﻟﻴﻪ!‬
‫ﻳﺎﺑﺄﰊ ﺃﻧﺖ ﻣﺎ ﻧﺴﻴﺘﻚ ﰲ ‪ ...‬ﻳﻮﻡ ﺩﻋﺎﺋﻲ ﻭﻻ ﻫﺪﻳﺘﻴﻪ‬
‫ﻧﺎﺟﻴﺖ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻟﻚ ﺍﻟﻞ ‪ ...‬ﻩ ﻟﻚ ﺍﷲ ﺭﺍﻓﻌﹰﺎ ﻳﺪﻳﻪ‬
‫ﺣﱴ ﺇﺫﺍ ﻣﺎ ﻇﻨﻨﺖ ﺑﺎﳌﻠﻚ ﺍﻝ ‪ ...‬ﻗﺎﺩﺭ ﺃﻥ ﻗﺪ ﺃﺟﺎﺏ ﺩﻋﻮﺗﻴﻪ‬
‫ﻗﻤﺖ ﺇﱃ ﻭﺿﻊ ﺍﻟﻨﻌﺎﻝ ﻭﻗﺪ ‪ ...‬ﺃﻗﻤﺖ ﻋﺸﺮﻳﻦ ﺻﺎﺣﺒﹰﺎ ﻣﻌﻴﻪ‬
‫ﻼ ﻭﻟﻮ ﻣﻦ ﺟﻠﻮﺩ ﺭﺍﺣﺘﻴﻪ‬‫ﻭﻗﻠﺖ ﱄ ﺻﺎﺣﺐ ﺃﺭﻳﺪ ﻟﻪ ‪ ...‬ﻧﻌ ﹰ‬
‫ﻓﺎﻧﻘﻄﻊ ﺍﻟﻘﻮﻝ ﻋﻨﺪ ﻭﺍﺣﺪ ٍﺓ ‪ ...‬ﻗﺎﻝ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻫﺎ ﺑﺸﺎﺭﺗﻴﻪ‬
‫ﻓﻘﻠﺖ ﻋﻨﺪﻱ ﺍﻟﺒﺸﺎﺭﺓ ﻭﺍﻟﺶ ‪ ...‬ﺷﻜﺮ ﻭﻗﻼ ﰲ ﺟﻨﺐ ﺣﺎﺟﺘﻴﻪ‬
 ‫ﰒ ﲣﲑﺕ ﺑﻌﺪ ﺫﺍﻙ ﻣﻦ ﺍﻝ ‪ ...‬ﻋﺼﺐ ﺍﻟﻴﻤﺎﱐ ﺑﻔﻀﻞ ﺧﱪﺗﻴﻪ‬
‫ﻣﻮﺷﻴ ﹰﺔ ﱂ ﺃﺯﻝ ﺑﺒﺎﺋﻌﻬﺎ ‪ ...‬ﺃﺭﻏﺐ ﺣﱴ ﺯﻫﺎ ﻋﻠﻲ ﺑﻴﻪ‬
‫ﻳﺮﻓﻊ ﰲ ﺳﻮﻣﻪ ﻭﺃﺭﻏﺒﻪ ‪ ...‬ﺣﱴ ﺍﻟﺘﻘﻲ ﺯﻫﺪﻩ ﻭﺭﻏﺒﺘﻴﻪ‬
‫ﻭﻗﺪ ﺃﺗﺎﻙ ﺍﻟﺬﻱ ﺍﻣﺮﺕ ﺑﻪ ‪ ...‬ﻓﺎﻋﺬﺭ ﺑﻜﺜﺮ ﺍﻹﻧﻌﺎﻡ ﻗﻠﺘﻴﻪ‬
‫ﻭﻗﺎﻝ ﺭﺍﺷﺪ ﺍﻟﻜﺎﺗﺐ ﻭﻫﻮ ﳚﻮﺩ ﺑﻨﻔﺴﻪ ﰲ ﻣﺮﺿﻪ ﺍﻟﺬﻱ ﻣﺎﺕ ﻓﻴﻪ ﺑﻄﺮﻳﻖ ﻣﻜﺔ‪ .‬ﻭﱂ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺷﻌ ﹴﺮ ﺧﺎ ﹴﻝ ﻣﻦ‬
‫ﺍﻟﻔﺤﺶ ﻭﺍﺠﻤﻟﻮﻥ ﻏﲑﻫﺎ‪:‬‬
‫ﺃﻃﺒﻘﺖ ﻟﻠﻨﻮﻡ ﺟﻔﻨﹰﺎ ﻟﻴﺲ ﻳﻨﻄﺒﻖ ‪ ...‬ﻭﺑﺖ ﻭﺍﻟﺪﻣﻊ ﰲ ﺧﺪﻱ ﻳﺴﺘﺒﻖ‬
‫ﱂ ﻳﺴﺘﺮﺡ ﻣﻦ ﻟﻪ ﻋﲔ ﻣﺆﺭﻗﺔ ‪ ...‬ﻭﻛﻴﻒ ﻳﻌﺮﻑ ﻃﻌﻢ ﺍﻟﺮﺍﺣﺔ ﺍﻷﺭﻕ؟‬
‫ﻭﺩﺩﺕ ﻟﻮ ﰎ ﱄ ﺣﺠﻲ ﻓﻔﺰﺕ ﺑﻪ ‪ ...‬ﻣﺎ ﻛﻞ ﻣﺎ ﺗﺸﺘﻬﻴﻪ ﺍﻟﻨﻔﺲ ﻳﺘﻔﻖ‬

‫ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺎﻣﺮ‬

‫ﺍﺑﻦ ﺃﻧﻴﻒ ﺑﻦ ﺷﺮﻳﺢ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﺪﺱ ﺑﻦ ﺩﺍﺭﻡ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺣﻨﻈﻠﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺯﻳﺪ‬
‫ﻣﻨﺎﺓ ﺑﻦ ﲤﻴﻢﹴ‪ ،‬ﺍﳌﻠﻘﺐ ﲟﺴﻜﲔﹴ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤ ﹴﺮ ﺍﻟﺸﻴﺒﺎﱐ‪ :‬ﻭﺇﳕﺎ ﻟﻘﺐ ﻣﺴﻜﻴﻨﹰﺎ ﻟﻘﻮﻟﻪ‪:‬‬

‫ﺃﻧﺎ ﻣﺴﻜﲔ ﳌﻦ ﺃﻧﻜﺮﱏ ‪ ...‬ﻭﳌﻦ ﻳﻌﺮﻓﲏ ﺟﺪ ﻧﻄﻖ‬

‫ﻻ ﺃﺑﻴﻊ ﺍﻟﻨﺎﺱ ﻋﺮﺿﻲ ﺇﻧﲎ ‪ ...‬ﻟﻮ ﺃﺑﻴﻊ ﺍﻟﻨﺴﺎ ﻋﺮﺿﻲ ﻟﻨﻔﻖ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ :‬ﻭﲰﻲ ﺍﳌﺴﻜﲔ ﻟﻘﻮﻟﻪ‪:‬‬
‫ﻭﲰﻴﺖ ﻣﺴﻜﻴﻨﹰﺎ ﻭﻛﺎﻧﺖ ﳉﺎﺟ ﹰﺔ ‪ ...‬ﻭﺇﱐ ﳌﺴﻜﲔ ﺇﱃ ﺍﷲ ﺭﺍﻏﺐ‬
‫ﻭﻛﺎﻥ ﻣﺴﻜﲔ ﺷﺎﻋﺮﹰﺍ ﳎﻴﺪﹰﺍ ﺳﻴﺪﹰﺍ ﺷﺮﻳﻔﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻔﺮﺯﺩﻕ ﻣﻬﺎﺟﺎﺓﹲ‪ ،‬ﻓﺪﺧﻞ ﺑﻴﻨﻬﻤﺎ ﺷﻴﻮﺥ ﺑﲏ ﻋﺒﺪ ﺍﷲ‬
‫ﻭﺑﲏ ﳎﺎﺷﻌﺲ ﻓﺘﻜﺎﻓﺎ‪ ،‬ﻭﺍﺗﻘﺎﻩ ﺍﻟﻔﺮﺯﺩﻕ ﺧﺸﻴﺔ ﺃﻥ ﻳﺴﺘﻌﲔ ﻋﻠﻴﻪ ﲜﺮﻳﺮ‪ ،‬ﻭﺍﺗﻘﻰ ﻣﺴﻜﲔ ﺍﻟﻔﺮﺯﺩﻕ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ‬
‫ﻳﻌﻴﻨﻪ ﻋﻠﻴﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﺎ ٍﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ‪ :‬ﳒﻮﺕ ﻣﻦ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﻻ ﺃﺧﺎﻑ ﺑﻌﺪﻫﺎ ﺷﻴﺌﹰﺎ‪ :‬ﳒﻮﺕ ﻣﻦ ﺯﻳﺎ ٍﺩ ﺣﲔ ﻃﻠﺒﲎ‪ ،‬ﻭﳒﻮﺕ ﻣﻦ ﺍﺑﲏ‬
‫ﲔ ﺍﻟﺪﺍﺭﻣﻰ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻫﺠﺎﱐ ﺍﺿﻄﺮﱐ‬ ‫ﺭﻣﻴﻠﺔ ﻭﻗﺪ ﻧﺬﺭﺍ ﺩﻣﻰ‪ ،‬ﻭﻣﺎ ﻓﺎﻬﺗﻤﺎ ﺃﺣﺪ ﻃﻠﺒﺎﻩ‪ ،‬ﻭﳒﻮﺕ ﻣﻦ ﻣﻬﺎﺟﺎﺓ ﻣﺴﻜ ﹴ‬
‫ﺃﻥ ﺃﻫﺪﻡ ﺷﻄﺮ ﺣﺴﱮ‪ ،‬ﻷﻧﻪ ﻣﻦ ﲝﺒﻮﺣﺔ ﻧﺴﱯ ﻭﺃﺷﺮﺍﻑ ﻋﺸﲑﺗﻰ‪ ،‬ﻓﻜﺎﻥ ﺟﺮﻳﺮ ﺣﻴﻨﺌ ٍﺬ ﻳﻨﺘﺼﻒ ﻣﲏ ﺑﻴﺪﻱ‬
‫ﻭﻟﺴﺎﱏ‪.‬‬
‫ﲔ ﺍﻟﺪﺍﺭﻣﻲ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻣﻦ ﳐﺘﺎﺭﺍﺕ ﺷﻌﺮ ﻣﺴﻜ ﹴ‬
‫ﻭﻟﺴﺖ ﺇﺫﺍ ﻣﺎ ﺳﺮﱐ ﺍﻟﺪﻫﺮ ﺿﺎﺣﻜﺎﹰ ‪ ...‬ﻭﻻ ﺧﺎﺷﻌﹰﺎ ﻣﺎ ﻋﺸﺖ ﻣﻦ ﺣﺎﺩﺙ ﺍﻟﺪﻫﺮ‬
‫ﻼ ﻋﻀﻲ ﳌﺎﱄ ﻭﻗﺎﻳ ﹰﺔ ‪ ...‬ﻭﻟﻜﻦ ﺃﻗﻲ ﻋﺮﺿﻲ ﻓﻴﺤﺮﺯﻩ ﻭﻓﺮﻯ‬ ‫ﻭﻻ ﺟﺎﻋ ﹰ‬
‫ﻼ ‪ ...‬ﻭﻻ ﺧﺮ ﰲ ﻣﻦ ﻻ ﻳﻌﻒ ﻟﺪﻯ ﺍﻟﻌﺴﺮ‬ ‫ﺃﻋﻒ ﻟﺪﻱ ﻋﺴﺮﻱ ﻭﺃﺑﺪﻯ ﲡﻤ ﹰ‬
‫ﻭﺇﱐ ﻷﺳﺘﺤﻲ ﺇﺫﺍ ﻛﻨﺖ ﻣﻌﺴﺮﹰﺍ ‪ ...‬ﺻﺪﻳﻘﻲ ﻭﺇﺧﻮﺍﱐ ﺑﺄﻥ ﻳﻌﻠﻤﻮﺍ ﻓﻘﺮﻯ‬
‫ﻭﺃﻗﻄﻊ ﺇﺧﻮﺍﱐ ﻭﻣﺎ ﺣﺎﻝ ﻋﻬﺪﻫﻢ ‪ ...‬ﺣﻴﺎ ًﺀ ﻭﺇﻋﺮﺍﺿﹰﺎ ﻭﻣﺎ ﰊ ﻣﻦ ﻛﱪ‬
 ‫ﻭﻣﻦ ﻳﻔﺘﻘﺮ ﻳﻌﻠﻢ ﻣﻜﺎﻥ ﺻﺪﻳﻘﻪ ‪ ...‬ﻭﻣﻦ ﳛﲕ ﻻ ﻳﻌﺪﻡ ﺑﻼﺀ ﻣﻦ ﺍﻟﺪﻫﺮ‬
‫ﻭﻣﻦ ﻣﺴﺘﺤﺴﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺇﺗﻖ ﺍﻷﲪﻖ ﺃﻥ ﺗﺼﺤﺒﻪ ‪ ...‬ﺇﳕﺎ ﺍﻷﲪﻖ ﻛﺎﻟﺜﻮﺏ ﺍﳋﻠﻖ‬
‫ﻛﻠﻤﺎ ﺭﻗﻌﺖ ﻣﻨﻪ ﺟﺎﻧﺒﹰﺎ ‪ ...‬ﺣﺮﻛﺘﻪ ﺍﻟﺮﻳﺢ ﻭﻫﻨﹰﺎ ﻓﺎﳔﺮﻕ‬
‫ﲔ ‪ ...‬ﺃﻭ ﻛﻔﺘ ﹴﻖ ﻭﻫﻮ ﻳﻌﲕ ﻣﻦ ﺭﺗﻖ‬
‫ﻉ ﰲ ﺯﺟﺎﺝ ﺑ ﹴ‬ ‫ﺃﻭ ﻛﺼﺪ ﹴ‬
‫ﺲ ‪ ...‬ﺃﻓﺴﺪ ﺍﺠﻤﻟﻠﺲ ﻣﻨﻪ ﺑﺎﳋﺮﻕ‬‫ﻭﺇﺫﺍ ﺟﺎﻟﺴﺘﻪ ﰲ ﳎﻠ ﹴ‬
‫ﻼ ﻭﲤﺎﺩﻯ ﰲ ﺍﳊﻤﻖ‬ ‫ﻭﺇﺫﺍ ﻬﻧﻨﻬﺘﻪ ﻛﻲ ﻳﺮﻋﻮﻯ ‪ ...‬ﺯﺍﺩ ﺟﻬ ﹰ‬
‫ﻭﺇﺫﺍ ﺍﻟﻔﺎﺣﺶ ﻻﻗﻰ ﻓﺎﺣﺸﹰﺎ ‪ ...‬ﻓﻬﻨﺎ ﻛﻢ ﻭﺍﻓﻖ ﺍﻟﺸﻦ ﺍﻟﻄﺒﻖ‬
‫ﺇﳕﺎ ﺍﻟﻔﺤﺶ ﻭﻣﻦ ﻳﻌﺘﺎﺩﻩ ‪ ...‬ﻛﻐﺮﺍﺏ ﺍﻟﺴﻮﺀ ﻣﺎ ﺷﺎﺀ ﻧﻌﻖ‬
‫ﺃﻭ ﲪﺎﺭ ﺍﻟﺴﻮﺀ ﺇﻥ ﺍﺷﺒﻌﺘﻪ ‪ ...‬ﺭﻣﺢ ﺍﻟﻨﺎﺱ ﻭﺇﻥ ﺟﺎﻉ ﻬﻧﻖ‬
‫ﺃﻭ ﻛﻌﺒﺪ ﺍﻟﺴﻮﺀ ﺇﻥ ﺟﻮﻋﺘﻪ ‪ ...‬ﺳﺮﻕ ﺍﳉﺎﺭ ﻭﺇﻥ ﻳﺸﺒﻊ ﻓﺴﻖ‬
‫ﺃﻭ ﻛﻐﲑﻯ ﺭﻓﻌﺖ ﻣﻦ ﺫﻳﻠﻬﺎ ‪ ...‬ﰒ ﺃﺭﺧﺘﻪ ﺿﺮﺍﺭﹰﺍ ﻓﺎﳔﺮﻕ‬
‫ﺱ ﺧﻠﻖ‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﺋﻞ ﻋﻤﺎ ﻗﺪ ﻣﻀﻰ ‪ ...‬ﻫﻞ ﺟﺪﻳﺪ ﻣﺜﻞ ﻣﻠﺒﻮ ﹴ‬
‫ﻭﻗﺪﻡ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﻓﺴﺄﻟﻪ ﺃﻥ ﻳﻔﺮﺽ ﻟﻪ ﻓﺄﰉ‪ ،‬ﻓﺨﺮﺝ ﻣﻦ ﻋﻨﺪﻩ ﻭﻫﻮ ﻳﻘﻮﻝ‪.‬‬
‫ﺡ‬
‫ﻉ ﺇﱃ ﺍﳍﻴﺠﺎ ﺑﻐﲑ ﺳﻼ ﹴ‬
‫ﺃﺧﺎﻙ ﺃﺧﺎﻙ ﺇﻥ ﻣﻦ ﻻ ﺃﺧﺎ ﻟﻪ ‪ ...‬ﻛﺴﺎ ﹴ‬
‫ﻭﺇﻥ ﺍﺑﻦ ﻋﻢ ﺍﳌﺮ ﻓﺎﻋﻠﻢ ﺟﻨﺎﺣﻪ ‪ ...‬ﻭﻫﻞ ﻳﻨﻬﺾ ﺍﻟﺒﺎﺯﻱ ﺑﻐﲑ ﺟﻨﺎﺡ؟‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻧﺎﺭﻱ ﻭﻧﺎﺭ ﺍﳉﺎﺭ ﻭﺍﺣﺪﺓ ‪ ...‬ﻭﺇﻟﻴﻪ ﻗﺒﻠﻲ ﺗﻨﺰﻝ ﺍﻟﻘﺪﺭ‬
‫ﻣﺎﺿﺮ ﺟﺎﺭﹰﺍ ﱄ ﺃﺟﺎﻭﺭﻩ ‪ ...‬ﺃﻻ ﻳﻜﻮﻥ ﻟﺒﻴﺘﻪ ﺳﺘﺮ‬
‫ﺃﻏﻀﻰ ﺇﺫﺍ ﻣﺎ ﺟﺎﺭﰐ ﺑﺮﺯﺕ ‪ ...‬ﺣﱴ ﻳﻮﺍﺭﻱ ﺟﺎﺭﰐ ﺍﳋﺪﺭ‬
‫ﻭﻳﺼﻢ ﻋﻤﺎ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ‪ ...‬ﲰﻌﻲ ﻭﻣﺎ ﰊ ﻏﲑﻩ ﻭﻗﺮ‬

‫ﺭﺑﻴﻌﺔ ﺑﻦ ﳛﲕ‬

‫ﺍﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺟﺸﻢ ﺑﻦ ﺑﻜﺮ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺗﻐﻠﺐ ﺍﳌﻌﺮﻭﻑ ﺑﺄﻋﺸﻰ ﺑﲏ ﺗﻐﻠﺐ‪ ،‬ﺷﺎﻋﺮ ﻣﻦ ﺷﻌﺮﺍﺀ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ‪ ،‬ﻛﺎﻥ ﻧﺼﺮﺍﻧﻴﹰﺎ ﻭﻋﻠﻰ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻣﺎﺕ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﺮﺩﺩ ﺑﲔ ﺍﻟﺒﺪﺍﻭﺓ ﻭﺍﳊﻀﺎﺭﺓ‪،‬‬
‫ﻓﺈﺫﺍ ﺣﻀﺮ ﺳﻜﻦ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺇﺫﺍ ﺑﺪﺍ ﻧﺰﻝ ﺑﻨﻮﺍﺣﻲ ﺍﳌﻮﺻﻞ ﻭﺩﺍﺭ ﺭﺑﻴﻌﺔ ﺣﻴﺚ ﻣﻨﺎﺯﻝ ﻗﻮﻣﻪ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ ﻗﻮﻟﻪ ﳝﺪﺡ‬
‫ﺑﲏ ﻋﺒﺪ ﺍﳌﺪﺍﻥ ﺍﳊﺎﺭﺛﻴﲔ‪:‬‬
‫ﻓﻜﻌﺒﺔ ﳒﺮﺍﻥ ﺣﺘﻢ ﻋﻠﻲ ‪ ...‬ﻙ ﺣﱴ ﺗﻨﺎﺧﻰ ﺑﺄﺑﻮﺍﻬﺑﺎ‬
‫ﻧﺰﻭﺭ ﻳﺰﻳﺪ ﻭﻋﺒﺪ ﺍﳌﺴﻴﺢ ‪ ...‬ﻭﻗﻴﺴﹰﺎ ﳘﻮ ﺧﲑ ﺃﺭﺑﺎﻬﺑﺎ‬
‫ﻳﺒﺎﺩﺭﻧﺎ ﺍﻟﻮﺭﺩ ﻭﺍﻟﻴﺎﺳﻢ ‪ ...‬ﻳﻦ ﻭﺍﳌﺴﻤﻌﺎﺕ ﺑﺄﻗﺼﺎﻬﺑﺎ‬
‫ﻭﺑﺮﺑﻄﻨﺎ ﺩﺍﺋﻢ ﻣﻌﻤﻞ ‪ ...‬ﻓﺄﻱ ﺍﻟﺜﻼﺛﺔ ﺃﺯﺭﻯ ﻬﺑﺎ؟‬
 ‫ﻭﳌﺎ ﺍﻟﺘﻘﻴﻨﺎ ﻋﻠﻰ ﺁﻟ ٍﺔ ‪ ...‬ﻭﻣﺪﺕ ﺇﱃ ﺑﺄﺳﺒﺎﻬﺑﺎ‬
‫ﺕ ﻓﻠﻮﺕ ﻬﺑﻢ ‪ ...‬ﻭﺟﺮﻭﺍ ﺃﺳﺎﻓﻞ ﻫﺪﺍﻬﺑﺎ‬ ‫ﺇﺫﺍ ﺍﳋﲑ ﺁ ٍ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻣﺎ ﺭﻭﺿﺔ ﻣﻦ ﺭﻳﺎﺽ ﺍﳊﺰﻥ ﻣﻌﺸﺒﺔ ‪ ...‬ﺧﻀﺮﺍﺀ ﺟﺎﺩ ﻋﻠﻴﻬﺎ ﻣﺴﺒﻞ ﻫﻄﻞ‬
‫ﻳﻀﺎﺣﻚ ﺍﻟﺸﻤﺲ ﻓﻴﻬﺎ ﻛﻮﻛﺐ ﺷﺮﻕ ‪ ...‬ﻣﻮﺯﺭ ﺑﻌﻤﻴﻢ ﺍﻟﻨﺒﺖ ﻣﺸﺘﻤﻞ‬

‫ﻳﻮﻣﹰﺎ ﺑﺄﻃﻴﺐ ﻣﻨﻬﺎ ﻧﺸﺮ ﺭﺍﺋﺤ ٍﺔ ‪ ...‬ﻭﻻ ﺑﺄﺣﺴﻦ ﻣﻨﻬﺎ ﺇﺫ ﺩﻧﺎ ﺍﻷﺻﻞ‬

‫ﺭﺑﻴﻌﺔ ﺑﻦ ﺛﺎﺑﺖ‬

‫ﺖ ﺍﻟﺮﻗﻲ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﺍﺳﺘﻘﺪﻣﻪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻬﺪﻱ ﻓﻤﺪﺣﻪ ﺑﻌﺪﺓ‬ ‫ﺍﺑﻦ ﳉﺈ ﺑﻦ ﺍﻟﻌﻴﺰﺍﺭ ﺑﻦ ﳉٍﺄ ﺍﻷﺳﺪﻱ ﺃﺑﻮ ﺛﺎﺑ ٍ‬
‫ﻗﺼﺎﺋﺪ ﻣﺸﻬﻮﺭ ٍﺓ ﻓﺄﺟﺎﺯﻩ ﻭﺃﺟﺰﻝ ﺻﻠﺘﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﰲ ﻳﺰﻳﺪ ﺑﻦ ﺣﺎ ﹴﰎ ﺍﳌﻬﻠﱯ ﻭﻳﺰﻳﺪ ﺑﻦ ﺃﺳﻴ ٍﺪ ﺍﻟﺴﻠﻤﻰ‪:‬‬
‫ﻟﺸﺘﺎﻥ ﻣﺎ ﻳﻦ ﺍﻟﻴﺰﻳﺪﻳﻦ ﰲ ﺍﻟﻨﺪﻯ ‪ ...‬ﻳﺰﻳﺪ ﺳﻠﻴ ﹴﻢ ﻭﺍﻷﻏﺮ ﺍﺑﻦ ﺣﺎﰎ‬
‫ﻳﺰﻳﺪ ﺳﻠﻴ ﹴﻢ ﺳﺎﱂ ﺍﳌﺎﻝ ﻭﺍﻟﻐﲎ ‪ ...‬ﺃﺧﻮ ﺍﻷﺯﺩ ﻟﻸﻣﻮﺍﻝ ﻏﲑ ﻣﺴﺎﱂ‬
‫ﻓﻬﻢ ﺍﻟﻔﱴ ﺍﻷﺯﺩﻱ ﺇﺗﻼﻑ ﻣﺎﻟﻪ ‪ ...‬ﻭﻫﻢ ﺍﻟﻔﱴ ﺍﻟﻘﻴﺴﻲ ﲨﻊ ﺍﻟﺪﺭﺍﻫﻢ‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﰲ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻗﺼﻴﺪﺗﻪ ﺍﳌﺸﻬﻮﺭﺓ ﺍﻟﱵ ﱂ ﻳﺴﺒﻖ ﺇﻟﻴﻬﺎ‬
‫ﺇﺟﺎﺩ ﹰﺓ ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻟﻮ ﻗﻴﻞ ﻟﻠﻌﺒﺎﺱ ﻳﺎ ﺑﻦ ﳏﻤﺪٍﻗﻞ ﻻ ﻭﺃﻧﺖ ﳐﻠﺪ ﻣﺎ ﻗﺎﳍﺎ‬
‫ﻣﺎ ﺇﻥ ﺃﻋﺪ ﻣﻦ ﺍﳌﻜﺎﺭﻡ ﺧﺼﻠ ﹰﺔ ‪ ...‬ﺇﻻ ﻭﺟﺪﺗﻚ ﻋﻤﻬﺎ ﺃﻭ ﺧﺎﳍﺎ‬
‫ﻭﺇﺫﺍ ﺍﳌﻠﻮﻙ ﺗﺴﺎﻳﺮﻭﺍ ﰲ ﺑﻠﺪٍﺓ ‪ ...‬ﻛﺎﻧﻮﺍ ﻛﻮﺍﻛﺒﻬﺎ ﻭﻛﻨﺖ ﻫﻼﳍﺎ‬
‫ﺇﻥ ﺍﳌﻜﺎﺭﻡ ﱂ ﺗﺰﻝ ﻣﻌﻘﻮﻟ ﹰﺔ ‪ ...‬ﺣﱴ ﺣﻠﻠﺖ ﺑﺮﺍﺣﺘﻴﻚ ﻋﻘﺎﳍﺎ‬
‫ﻓﺒﻌﺖ ﺇﻟﻴﻪ ﺍﻟﻌﺒﺎﺱ ﺑﺪﻳﻨﺎﺭﻳﻦ ﻓﻘﺎﻝ‪:‬‬
‫ﻣﺪﺣﺘﻚ ﻣﺪﺣﺔ ﺍﻟﺴﻴﻒ ﺍﶈﻠﻰ ‪ ...‬ﻟﺘﺠﺮﻱ ﰲ ﺍﻟﻜﺮﺍﻡ ﻛﻤﺎ ﺟﺮﻳﺖ‬
‫ﻓﻬﺒﻬﺎ ﻣﺪﺣ ﹰﺔ ﺫﻫﺒﺖ ﺿﻴﺎﻋﹰﺎ ‪ ...‬ﻛﺬﺑﺖ ﻋﻠﻴﻚ ﻓﻴﻬﺎ ﻭﺍﻓﺘﺮﻳﺖ‬
‫ﻓﺄﻧﺖ ﺍﳌﺮﺀ ﻟﻴﺲ ﻟﻪ ﻭﻓﺎﺀ ‪ ...‬ﻛﺄﱐ ﺇﺫ ﻣﺪﺣﺘﻚ ﻗﺪ ﺭﺛﻴﺖ‬
‫ﻓﻠﻤﺎ ﺑﻠﻐﺖ ﺍﻟﻌﺒﺎﺱ ﻏﻀﺐ ﻭﺗﻮﺟﻪ ﺇﱃ ﺍﻟﺮﺷﻴﺪ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺭﺑﻴﻌﺔ ﺍﻟﺮﻗﻲ ﻗﺪ ﻫﺠﺎﱐ ﻓﺄﺣﻀﺮﻩ ﻭﻫﻢ ﺑﻘﺘﻠﻪ‪ :‬ﻓﻘﺎﻝ ﻳﺎ‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻣﺮﻩ ﺑﺈﺣﻀﺎﺭ ﺍﻟﻘﺼﻴﺪﺓ ﻓﺄﺣﻀﺮﻫﺎ‪ ،‬ﻓﻠﻤﺎ ﲰﻌﻬﺎ ﺍﺳﺘﺤﺴﻨﻬﺎ ﻭﻗﺎﻝ‪ :‬ﻭﺍﷲ ﻣﺎ ﻗﺎﻝ ﺃﺣﺪ ﰲ ﺍﳋﻠﻔﺎﺀ‬
‫ﻣﺜﻠﻬﺎ ﻓﻜﻢ ﺃﺛﺎﺑﻚ؟ ﻗﺎﻝ‪ :‬ﺩﻳﻨﺎﺭﻳﻦ‪ ،‬ﻓﻐﻀﺐ ﺍﻟﺮﺷﻴﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﻏﻼﻡ ﺃﻋﻂ ﺭﺑﻴﻌﺔ ﺛﻼﺛﲔ ﺃﻟﻒ ﺩﺭﻫ ﹴﻢ‬
‫ﻭﺧﻠﻌ ﹰﺔ ﻭﺍﲪﻠﻪ ﻋﻠﻰ ﺑﻐﻠ ٍﺔ‪ .‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﲝﻴﺎﰐ ﻻ ﺗﺬﻛﺮﻩ ﰲ ﺷﻌﺮﻙ ﻻ ﺗﻌﺮﻳﻀﹰﺎ ﻭﻻ ﺗﺼﺮﳛﹰﺎ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺮﺷﻴﺪ ﻗﺪ ﻫﻢ‬
‫ﺑﺄﻥ ﻳﺰﻭﺝ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻨﺘﻪ ﻓﻔﺘﺮ ﻋﻨﻪ ﻟﺬﻟﻚ‪ .‬ﺗﻮﰲ ﺭﺑﻴﻌﺔ ﺍﻟﺮﻗﻲ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋ ٍﺔ‪.‬‬

‫ﺭﺯﻕ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬

 ‫ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ .‬ﺃﺩﻳﺐ ﺷﺎﻋﺮ ﳎﻴﺪ ﻻ ﺃﻋﺮﻑ ﻣﻦ ﺃﻣﺮﻩ ﻏﲑ ﻫﺬﺍ‪ ،‬ﺗﻮﰲ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﲦﺎﻧﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺑﺄﰊ ﺣﺒﻴﺐ ﺯﺍﺭﱐ ﻣﺘﻨﻜﺮﹰﺍ ‪ ...‬ﻓﺒﺪﺍ ﺍﻟﻮﺷﺎﺓ ﻟﻪ ﻓﻮﱄ ﻣﻌﺮﺿﺎ‬
‫ﻓﻜﺄﻧﲏ ﻭﻛﺄﻧﻪ ﻭﻛﺄﻬﻧﻢ ‪ ...‬ﺃﻣﻞ ﻭﻧﻴﻞ ﺣﺎﻝ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻘﻀﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺷﺎﺭﻉ ﺩﺍﺭ ﺍﻟﺮﻗﻴﻖ ﺃﺭﻗﲏ ‪ ...‬ﻓﻠﻴﺖ ﺩﺍﺭ ﺍﻟﺮﻗﻴﻖ ﱂ ﺗﻜﻦ‬
‫ﺑﻪ ﻓﺘﺎﺓ ﻟﻠﻘﻠﺐ ﻓﺎﺗﻨﺔ ‪ ...‬ﺃﻧﺎ ﻓﺪﺍﺀ ﻟﻮﺟﻬﻬﺎ ﺍﳊﺴﻦ‬

‫ﺭﺯﻳﻦ ﺍﻟﻌﺮﻭﺿﻲ ﺍﻟﺸﺎﻋﺮ‬

‫ﺃﺧﺬ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﺍﻟﺴﻤﻴﺪﻉ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻌﺮﻭﺿﻲ ﻣﺆﺩﺏ ﺁﻝ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﺎﺭﻭﻥ‬
‫ﻳﻘﻮﻝ ﺃﻭﺯﺍﻧﹰﺎ ﻏﺮﻳﺒ ﹰﺔ ﻣﻦ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻓﻨﺤﺎ ﺭﺯﻳﻦ ﳓﻮﻩ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺄﺗﻰ ﻓﻴﻪ ﺑﺒﺪﺍﺋﻊ ﲨﺔٍ‪ ،‬ﻭﻛﺎﻥ ﺭﺯﻳﻦ ﻣﻦ ﺃﺻﺤﺎﺏ‬
‫ﺩﻋﺒ ﹴﻞ ﺍﳋﺰﺍﻋﻲ ﺍﻟﺸﺎﻉ‪ .‬ﺣﺪﺙ ﺩﻋﺒﻞ ﺃﻧﻪ ﻧﺰﻝ ﻫﻮ ﻭﺭﺯﻳﻦ ﺑﻘﻮ ﹴﻡ ﻣﻦ ﺑﲏ ﳐﺰﻭ ﹴﻡ ﻓﻠﻢ ﻳﻘﺮﻭﳘﺎ ﻭﻻ ﺃﺣﺴﻨﻮﺍ‬
‫ﺿﻴﺎﻓﺘﻬﻤﺎ‪ ،‬ﻗﺎﻝ ﺩﻋﺒﻞ ﻓﻘﻠﺖ ﻓﻴﻬﻢ‪:‬‬
‫ﻋﺼﺎﺑﺔ ﻣﻦ ﺑﲏ ﳐﺰﻭﻡ ﺑﺖ ﻬﺑﻢ ‪ ...‬ﲝﻴﺚ ﻻ ﺗﻄﻤﻊ ﺍﳌﺴﺤﺎﺓ ﰲ ﺍﻟﻄﲔ‬
‫ﰒ ﻗﻠﺖ ﻟﺮﺯﻳﻦ ﺃﺟﺰ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﰲ ﻣﻀﻎ ﺃﻋﺮﺍﺿﻬﻢ ﻣﻦ ﺧﺒﺰﻫﻦ ﻋﻮﺽ ‪ ...‬ﺑﲏ ﺍﻟﻨﻔﺎﻕ ﻭﺃﺑﻨﺎﺀ ﺍﳌﻼﻋﲔ‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺭﺯﻳ ﹴﻦ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻛﺄﻥ ﺑﻼﺩ ﺍﷲ ﻭﻫﻲ ﻋﺮﻳﻀﺔ ‪ ...‬ﻋﻠﻰ ﺍﳋﺎﺋﻒ ﺍﳌﻄﻠﻮﺏ ﻛﻔﺔ ﺣﺎﺑﻞ‬
‫ﺗﺆﺩﻱ ﺇﻟﻴﻪ ﺃﻥ ﻛﻞ ﺛﻨﻴ ٍﺔ ‪ ...‬ﺗﻴﻤﻤﻬﺎ ﺗﺮﻣﻲ ﻏﻠﻴﻪ ﺑﻘﺎﺗﻞ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺧﲑ ﺍﻟﺼﺪﻳﻖ ﻫﻮ ﺍﻟﺼﺪﻭﻕ ﻣﻘﺎﻟ ﹰﺔ ‪ ...‬ﻭﻛﺬﺍﻙ ﺷﺮﻫﻢ ﺍﳌﻨﻮﻥ ﺍﻷﻛﺬﺏ‬
‫ﻓﺈﺫﺍ ﻏﺪﻭﺕ ﻟﻪ ﺗﺮﻳﺪ ﳒﺎﺯﻩ ‪ ...‬ﺑﺎﻟﻮﻋﺪ ﺭﺍﻍ ﻛﻤﺎ ﻳﺮﻭﻍ ﺍﻟﺜﻌﻠﺐ‬
‫ﺗﻮﰲ ﺭﺯﻳﻦ ﺍﻟﻌﺮﻭﺿﻲ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‬

‫ﺭﺳﺘﻪ ﺑﻦ ﺃﰊ ﺍﻷﺑﻴﺾ ﺍﻷﺻﺒﻬﺎﱐ‬

‫ﺍﻟﻀﺮﻳﺮ ﺍﻟﺸﺎﻋﺮ‪ .‬ﺫﻛﺮﻩ ﲪﺰﺓ ﺑﻦ ﺍﳊﺴﻦ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﺗﺎﺭﻳﺦ ﺃﺻﺒﻬﺎﻥ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻣﻠﻴﺢ ﺍﻟﺸﻌﺮ ﺃﺷﺒﻪ ﺍﻟﻨﺎﺱ‬
‫ﺷﻌﺮﹰﺍ ﺑﺒﺸﺎﺭ ﺑﻦ ﺑﺮﺩ‪ ،‬ﲪﻞ ﻣﻦ ﺃﺻﺒﻬﺎﻥ ﺇﱃ ﺑﻐﺪﺍﺩ ﻭﺃﺩﺧﻞ ﻋﻠﻰ ﺯﺑﻴﺪﺓ ﺑﻨﺖ ﺟﻌﻔﺮ ﺯﻭﺝ ﺍﻟﺮﺷﻴﺪ ﻭﻛﺎﻥ ﺩﻣﻴﻤﹰﺎ‬
‫ﻓﻠﻤﺎ ﺭﺃﺗﻪ ﻗﺎﻟﺖ‪ :‬ﺗﺴﻤﻊ ﺑﺎﳌﻌﺪﻱ ﺧﲑ ﻣﻦ ﺃﻥ ﺗﺮﺍﻩ‪ .‬ﻓﻘﺎﻝ ﺭﺷﺘﻪ‪ :‬ﺃﻳﺘﻬﺎ ﺍﻟﺴﻴﺪﺓ‪ ،‬ﺇﳕﺎ ﺍﳌﺮﺀ ﺑﺄﺻﻐﺮﻳﻪ‪ ،‬ﰒ ﺃﻧﺸﺪﻫﺎ‬
‫ﻭﺃﺧﺬ ﺟﺎﺋﺰﻬﺗﺎ‪ .‬ﻭﻟﻪ ﺷﻌﺮ ﻛﺜﲑ ﻭﻣﻨﻪ ﻗﻮﻟﻪ‪:‬‬
 ‫ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﺍﻟﺬﻳﻦ ﻟﺴﺎﱐ ‪ ...‬ﻣﻦ ﻗﺪﱘ ﺍﻟﺰﻣﺎﻥ ﻋﻨﻬﻢ ﻛﻠﻴﻞ‬
‫ﺟﺌﺘﻜﻢ ﻟﻠﺴﻼﻡ ﺣﱴ ﺇﺫﺍ ﻣﺎ ‪ ...‬ﺻﺤﺖ ﺷﻬﺮﹰﺍ ﻛﻤﺎ ﻳﺼﻴﺢ ﺍﻟﺪﻟﻴﻞ‬

‫ﻗﻴﻞ ﻗﺪ ﺃﺩﺧﻞ ﺍﳋﻮﺍﻥ ﻋﻠﻴﻬﻢ ‪ ...‬ﻗﻠﺖ ﻣﺎﱄ ﺇﺫﺍ ﺇﻟﻴﻬﻢ ﺳﺒﻴﻞ‬

‫ﻭﻗﺎﻝ‪:‬‬
‫ﻗﺪ ﻣﺎﺕ ﻛﻞ ﻧﺒﻴ ﹴﻞ ‪ ...‬ﻭﻣﺎﺕ ﻛﻞ ﻧﺒﻴﻪ‬
‫ﺐ ‪ ...‬ﻭﻓﺎﺿ ﹴﻞ ﻭﻓﻘﻴﻪ‬
‫ﻭﻣﺎ ﻛﻞ ﺃﺩﻳ ﹴ‬
‫ﻻ ﻳﻮﺣﺸﻨﻚ ﻃﺮﻳﻖ ‪ ...‬ﻛﻞ ﺍﳋﻼﺋﻖ ﻓﻴﻪ‬
‫ﻣﺎﺕ ﺭﺳﺘﺔ ﺳﻨﺔ ﲬﺲ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋٍﺔ‬

‫ﺭﻣﻀﺎﻥ ﺑﻦ ﺭﺳﺘﻢ‬

‫ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻴﱭ ﺭﺳﺘﻢ ﺑﻦ ﻫﺮﺩﻭﺯ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺍﻟﺴﺎﻋﺎﰐ ﺍﳋﺮﺍﺳﺎﱐ ﺍﻷﺻﻞ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻭﻫﻮ ﺃﺧﻮ ﻬﺑﺎﺀ‬
‫ﻼ ﺃﺩﻳﺒﹰﺎ‬
‫ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺭﺳﺘﻢ ﺑﻦ ﺍﻟﺴﺎﻋﺎﰐ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﻃﺒﻴﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺷﺎﻋﺮﹰﺍ‪ .‬ﻭﻟﻪ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﺑﺎﳌﻨﻄﻖ ﻭﺍﻟﻌﻠﻮﻡ ﺍﳊﻜﻤﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﺧﻄﺎ ﻣﻨﺴﻮﺑﹰﺎ ﰲ ﻏﺎﻳﺔ ﺍﳉﻮﺩﺓ‪ ،‬ﻭﺗﻠﻘﻰ ﺻﻨﺎﻋﺔ‬
‫ﺍﻟﻄﺐ ﻋﻦ ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﳊﺠﺎﺝ ﻳﻮﺳﻒ ﺑﻦ ﺣﻴﺪ ﹴﺭ ﺍﻟﺮﺣﱯ ﺍﳌﻮﺟﻮﺩ ﺍﻵﻥ ﰲ ﺩﻣﺸﻖ‪ ،‬ﻭﻻﺯﻣﻪ ﺯﻣﺎﻧﹰﺎ ﻃﻮﻳﻼﹰ‪،‬‬
‫ﻭﺍﻟﻌﻠﻮﻡ ﺍﻷﺩﺑﻴﺔ ﻋﻦ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺯﻳ ٍﺪ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻭﻛﺎﻥ ﺧﺒﲑﹰﺍ ﺑﻌﻠﻢ ﺍﳌﻮﺳﻴﻘﻰ ﻭﳛﺴﻦ ﺍﻟﻀﺮﺏ ﺑﺎﻟﻌﻮﺩ‪ ،‬ﻟﻘﻴﺘﻪ‬
‫ﺑﺪﻣﺸﻖ ﻭﺣﻀﺮﺕ ﳎﺎﻟﺴﻪ ﻏﲑ ﻣﺮﺓٍ‪ ،‬ﻭﺑﻠﻐﺘﻨﺎ ﻭﻓﺎﺗﻪ ﺳﻨﺔ ﲦﺎﱐ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋ ٍﺔ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﺣﻮﺍﺵ ﻋﻠﻰ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﻻﺑﻦ ﺳﻴﻨﺎ‪ ،‬ﻭﺗﻜﻤﻠﺔ ﻛﺘﺎﺏ ﺍﻟﻘﻮﻟﻨﺞ ﻟﻪ‪ ،‬ﻭﺍﳌﺨﺘﺎﺭ ﻣﻦ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻭﺭﻭﺿ ٍﺔ ﺯﺍﺩ ﺑﺎﻷﺗﺮﺝ ﻬﺑﺠﺘﻬﺎ ‪ ...‬ﰲ ﺻﻔﺮﺓ ﺍﻟﻠﻮﻥ ﳛﻜﻲ ﻟﻮﻥ ﻣﺴﻜﲔ‬
‫ﻋﺠﺒﺖ ﻣﻨﻪ ﻓﻤﺎ ﺃﺩﺭﻯ ﺃﺻﻔﺮﺗﻪ ‪ ...‬ﻣﻦ ﻓﺮﻗﺔ ﺍﻟﻐﺼﻦ ﺃﻡ ﻣﻦ ﺧﻮﻑ ﺳﻜﲔ؟؟‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﳛﺴﺪﱐ ﻗﻮﻣﻲ ﻋﻠﻰ ﺻﻨﻌﱵ ‪ ...‬ﻷﻧﲏ ﺑﻴﻨﻬﻢ ﻓﺎﺭﺱ‬
‫ﺳﻬﺮﺕ ﰲ ﻟﻴﻠﻰ ﻭﺍﺳﺘﻨﻌﺴﻮﺍ ‪ ...‬ﻟﻦ ﻳﺴﺘﻮﻱ ﺍﻟﺪﺍﺭﺱ ﻭﺍﻟﻨﺎﻋﺲ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺣﺴﺐ ﺍﶈﺐ ﺗﻠﺬﺫ ﺑﻐﺮﺍﻣﻪ ‪ ...‬ﻣﻦ ﻛﻞ ﻣﺎ ﻳﻬﻮﻱ ﻭﻣﺎ ﻳﺘﺤﺒﺐ‬
‫ﺭﺍﺡ ﺍﶈﺒﺔ ﻻ ﺗﺮﻳﺢ ﺑﺮﻭﺣﻬﺎ ‪ ...‬ﻣﻦ ﻛﺎﻥ ﰲ ﺷﺊ ﺳﻮﺍﻫﺎ ﻳﺮﻏﺐ‬

‫ﺍﻟﺮﻣﺎﺡ ﺑﻦ ﺃﺑﺮﺩ‬

‫ﻉ ﺃﻭ ﺷﺮﺣﺒﻴﻞ ﺍﳌﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻣﻴﺎﺩﺓ‬

‫ﺃﺑﻦ ﺛﻮﺑﺎﻥ ﺑﻦ ﺳﺮﺍﻗﺔ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺳﻠﻤﻰ ﺑﻦ ﻇﺎﱂ ﺑﻦ ﺟﺬﳝﺔ ﺑﻦ ﻳﺮﺑﻮ ﹴ‬
‫ﻭﻫﻲ ﺃﻣﻪ ﻭﻛﺎﻧﺖ ﺻﻘﻠﺒﻴﺔﹰ‪ ،‬ﻭﻛﺎﻥ ﻳﺰﻋﻢ ﺃﻬﻧﺎ ﻓﺎﺭﺳﻴﺔ‪ .‬ﻭﻫﻮ ﺷﺎﻋﺮ ﳎﻴﺪ ﻣﻦ ﳐﻀﺮﻣﻲ ﺍﻟﺪﻭﻟﺘﲔ ﺍﻷﻣﻮﻳﺔ ﻭﺍﻟﻌﺒﺎﺳﻴﺔ‪.‬‬
‫ﻣﺎﺕ ﰲ ﺧﻼﻓﺔ ﺍﳌﻨﺼﻮﺭ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﻳﻔﺨﺮ ﺑﻨﺴﺐ ﺃﺑﻴﻪ ﰲ ﺍﻟﻌﺮﺏ ﻭﻧﺴﺐ ﺃﻣﻪ ﰲ‬
 ‫ﺍﻟﻌﺠﻢ‪:‬‬
‫ﺃﻟﻴﺲ ﻏﻼﻡ ﺑﲔ ﻛﺴﺮﻯ ﻭﻇﺎ ﹴﱂ ‪ ...‬ﺑﺄﻛﺮﻡ ﻣﻦ ﻧﻴﻄﺖ ﻋﻠﻴﻪ ﺍﻟﺘﻤﺎﺋﻢ؟‬
‫ﻟﻮ ﺃﻥ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﺑﺘﻠﻌ ٍﺔ ‪ ...‬ﻭﺟﺌﺖ ﲜﺪﻱ ﻇﺎ ﹴﱂ ﻭﺍﺑﻦ ﻇﺎﱂ‬
‫ﻟﻈﻠﺖ ﺭﻗﺎﺏ ﺍﻟﻨﺎﺱ ﺧﺎﺿﻌ ﹰﺔ ﻟﻨﺎ ‪ ...‬ﺳﺠﻮﺩﹰﺍ ﻋﻠﻰ ﺃﻗﺪﺍﻣﻨﺎ ﺑﺎﳉﻤﺎﺟﻢ‬
‫ﻭﻣﻦ ﳐﺘﺎﺭ ﺷﻌﺮﻩ ﻗﺼﻴﺪﺗﻪ ﺍﻟﺒﺎﺋﻴﺔ ﺍﻟﱵ ﻣﺪﺡ ﻬﺑﺎ ﺍﻟﻮﻟﻴﺪ ﺍﺑﻦ ﻳﺰﻳﺪ ﻭﻣﻄﻠﻌﻬﺎ‪:‬‬
‫ﻫﻞ ﺗﻌﺮﻑ ﺍﻟﺪﺍﺭ ﺑﺎﻟﻌﻠﻴﺎﺀ ﻏﲑﻫﺎ ‪ ...‬ﺳﺎﰲ ﺍﻟﺮﻳﺎﺡ ﻭﻣﺴﱳ ﻟﻪ ﻃﻨﺐ‬
‫ﺩﺍﺭ ﻟﺒﻴﻀﺎﺀ ﻣﺴﻮﺩ ﻣﺴﺎﺋﺤﻬﺎ ‪ ...‬ﻛﺄﻬﻧﺎ ﻇﺒﻴﺔ ﺗﺮﻋﻰ ﻭﺗﻨﺘﺼﺐ‬
‫ﲢﻨﻮ ﻷﻛﺤﻞ ﺃﻟﻘﺘﻪ ﲟﻀﻴﻌﺔٍ ‪ ...‬ﻓﻘﻠﺒﻬﺎ ﺷﻔﻘﹰﺎ ﻣﻦ ﺣﻮﻟﻪ ﳚﺐ‬
‫ﻳﺎ ﺃﻃﻴﺐ ﺍﻟﻨﺎﺱ ﺭﻳﻘﹰﺎ ﺑﻌﺪ ﻫﺠﻌﺘﻬﺎ ‪ ...‬ﻭﺃﻣﻠﺢ ﺍﻟﻨﺎﺱ ﻋﻴﻨﹰﺎ ﺣﲔ ﺗﻨﺘﻘﺐ‬
‫ﻟﻴﺴﺖ ﲡﻮﺩ ﺑﻨﻴ ﹴﻞ ﺣﲔ ﺃﺳﺄﳍﺎ ‪ ...‬ﻭﻟﺴﺖ ﻋﻨﺪ ﺧﻼﺀ ﺍﻟﻠﻬﻮ ﺃﻏﺘﺼﺐ‬
‫ﰲ ﻣﺮﻓﻘﻴﻬﺎ ﺇﺫﺍ ﻣﺎ ﻋﻮﳉﺖ ﺣﺠﻢ ‪ ...‬ﻋﻠﻰ ﺍﻟﻀﺠﻴﺞ ﻭﰲ ﺃﻧﻴﺎﻬﺑﺎ ﺷﻨﺐ‬
‫ﻭﻟﻴﻠٍﺔ ﺫﺍﺕ ﺃﻫﻮﺍ ﹴﻝ ﻛﻮﺍﻛﺒﻬﺎ ‪ ...‬ﻣﺜﻞ ﺍﻟﻘﻨﺎﺩﻳﻞ ﻓﻴﻬﺎ ﺍﻟﺰﻳﺖ ﻭﺍﻟﻠﻬﺐ‬
‫ﻗﺪ ﺟﺒﺘﻬﺎ ﺟﻮﺏ ﺫﻱ ﺍﳌﻘﺮﺍﺽ ﳑﻄﺮٍﺓ ‪ ...‬ﺇﺫﺍ ﺍﺳﺘﻮﻯ ﻣﻐﻔﻼﺕ ﺍﻟﺒﻴﺪ ﻭﺍﳊﺪﺏ‬
‫ﺲ ﻛﺄﻥ ﺍﻟﺪﺑﺮ ﻳﻠﺴﻌﻬﺎ ‪ ...‬ﺇﺫﺍ ﺗﺮﱎ ﺣﺎ ٍﺩ ﺧﻠﻔﻬﺎ ﻃﺮﺏ‬
‫ﺑﻌﻨﺘﺮﻳ ﹴ‬
‫ﺇﱃ ﺍﻟﻮﻟﻴﺪ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﻗﺪ ﻋﺠﻠﺖ ‪ ...‬ﻭﺩﻭﻧﻪ ﺍﳌﻌﻂ ﻣﻦ ﻟﺒﻨﺎﻥ ﻭﺍﻟﻜﺘﺐ‬
‫ﺃﻋﻄﻴﺘﲏ ﻣﺎﺋ ﹰﺔ ﺻﻔﺮﹰﺍ ﻣﺪﺍﻣﻌﻬﺎ ‪ ...‬ﻛﺎﳌﺨﻞ ﺯﻳﻦ ﺃﻋﻠﻰ ﻧﺒﺘﻪ ﺍﻟﺸﺮﺏ‬
‫ﻳﺴﻮﻗﻬﺎ ﻳﺎﻓﻊ ﺟﻌﺪ ﻣﻔﺎﺭﻗﻪ ‪ ...‬ﻣﺜﻞ ﺍﻟﻐﺮﺍﺏ ﻏﺰﺍﻩ ﺍﻟﺼﺮ ﻭﺍﳊﻠﺐ‬
‫ﻕ ﻧﺎﻬﺑﺎ ﺻﺨﺐ‬ ‫ﺐ ﺻﻬﻴﺒﻴﹰﺎ ﻟﻪ ﻋﺮﻑ ‪ ...‬ﻭﻫﺎﻣﺔ ﺫﺍﺕ ﻓﺮ ﹴ‬
‫ﻭﺫﺍ ﺳﺒﻴ ﹴ‬
‫ﳌﺎ ﺃﺗﻴﺘﻚ ﻣﻦ ﳒﺪ ﻭﺳﺎﻛﻨﻪ ‪ ...‬ﻧﻔﺤﺖ ﱄ ﻧﻔﺤ ﹰﺔ ﻃﺎﺭﺕ ﻬﺑﺎ ﺍﻟﻌﺮﺏ‬
‫ﺇﱐ ﺍﻣﺮﺅ ﺃﻋﺘﻔﻲ ﺍﳊﺎﺟﺎﺕ ﺃﻃﻠﺒﻬﺎ ‪ ...‬ﻛﻤﺎ ﺍﻋﺘﻔﻲ ﺳﻨﻖ ﻳﻠﻘﻲ ﻟﻪ ﺍﻟﻌﺸﺐ‬
‫ﻭﻻ ﺃﱀ ﻋﻠﻰ ﺍﳋﻼﻥ ﺃﺳﺄﳍﻢ ‪ ...‬ﻛﻤﺎ ﻳﻠﺢ ﺑﻌﻈﻢ ﺍﻟﻘﺎﺭﺏ ﺍﻟﻘﺘﺐ‬
‫ﻭﻻ ﺃﺧﺎﺩﻉ ﻧﺪﻣﺎﱐ ﻷﺧﺪﻋﻪ ‪ ...‬ﻋﻦ ﻣﺎﻟﻪ ﺣﲔ ﻳﺴﺘﺮﺧﻲ ﺑﻪ ﻟﺒﺐ‬

‫ﻭﺃﻧﺖ ﻭﺍﺑﻨﺎﻙ ﱂ ﻳﻮﺟﺪ ﻟﻜﻢ ﻣﺜﻞ ‪ ...‬ﺛﻼﺛﺔ ﻛﻠﻬﻢ ﺑﺎﻟﺘﺎﺝ ﻣﻌﺘﺼﺐ‬

‫ﺃﻟﻄﻴﺒﻮﻥ ﺇﺫﺍ ﻃﺎﺑﺖ ﻧﻔﻮﺳﻬﻢ ‪ ...‬ﺷﻮﺱ ﺍﳊﻮﺍﺟﺐ ﻭﺍﻷﺑﺼﺎﺭ ﺇﻥ ﻏﻀﺒﻮﺍ‬
‫ﻗﺴﲏ ﺇﱃ ﺷﻌﺮﺍﺀ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ‪ ...‬ﻭﺍﺩﻉ ﺍﻟﺮﻭﺍﺓ ﺇﺫﺍ ﻣﺎ ﻏﺐ ﻣﺎ ﺍﺟﺘﻠﺒﻮﺍ‬
‫ﺇﱐ ﻭﺇﻥ ﻗﺎﻝ ﺃﻗﻮﺍﻡ ﻣﺪﳛﻬﻢ ‪ ...‬ﻓﺄﺣﺴﻨﻮﻩ ﻭﻣﺎ ﻣﺎﻧﻮﺍ ﻭﻣﺎ ﻛﺬﺑﻮﺍ‬
‫ﺞ ‪ ...‬ﻋﻨﺎﻧﻪ ﺣﲔ ﳚﺮﻱ ﻟﻴﺲ ﻳﻀﻄﺮﺏ‬ ‫ﺉ ﻓﻠ ﹴ‬
‫ﺃﺟﺮﻱ ﺃﻣﺎﻣﻬﻢ ﺟﺮﻱ ﺍﻣﺮ ﹴ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻟﻘﺪ ﺳﺒﻘﺘﻚ ﺍﻟﻴﻮﻡ ﻋﻴﻨﺎﻙ ﺳﺒﻘ ﹰﺔ ‪ ...‬ﻭﺃﺑﻜﺎﻙ ﻣﻦ ﻋﻬﺪ ﺍﻟﺸﺒﺎﺏ ﻣﻼﻋﺒﻪ‬
‫ﺶ ﻗﺪ ﻣﻀﻰ ﻟﻴﺲ ﺭﺍﺟﻌﹰﺎ ‪ ...‬ﻟﻨﺎ ﺃﺑﺪﹰﺍ ﺃﻭ ﻳﺮﺟﻊ ﺍﻟﺪﺭ ﺣﺎﻟﺒﻪ‬
‫ﻭﺗﺬﻛﺎﺭ ﻋﻴ ﹴ‬
 ‫ﻛﺄﻥ ﻓﺆﺍﺩﻱ ﰲ ﻳ ٍﺪ ﺧﺒﺜﺖ ﺑﻪ ‪ ...‬ﳏﺎﺫﺭ ﹰﺓ ﺃﻥ ﻳﻘﻀﺐ ﺍﳊﺒﻞ ﻗﺎﺿﺒﻪ‬
‫ﻭﺃﺷﻔﻖ ﻣﻦ ﻭﺷﻚ ﺍﻟﻔﺮﺍﻕ ﻭﺇﻧﲏ ‪ ...‬ﺃﻇﻦ ﶈﻤﻮﻝ ﻋﻠﻴﻪ ﻓﺮﺍﻛﺒﻪ‬
‫ﻓﻮ ﺍﷲ ﻣﺎ ﺃﺩﺭﻯ ﺃﻳﻐﻠﺒﲏ ﺍﳍﻮﻯ ‪ ...‬ﺇﺫﺍ ﺟﺪ ﺟﺪ ﺍﻟﺒﲔ ﺃﻡ ﺃﻧﺎ ﻏﺎﻟﺒﻪ‬
‫ﻓﺈﻥ ﺃﺳﺘﻄﻴﻊ ﺃﻏﻠﺐ ﻭﺇﻥ ﻳﻐﻠﺐ ﺍﳍﻮﻯ ‪ ...‬ﻓﻤﺜﻞ ﺍﻟﺬﻱ ﻻﻗﻴﺖ ﻳﻐﻠﺐ ﺻﺎﺣﺒﻪ‬
‫ﻭﺷﻌﺮ ﺍﺑﻦ ﻣﻴﺎﺩﺓ ﻛﺜﲑ ﺍﻛﺘﻔﻴﻨﺎ ﲟﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻨﻪ‬

‫ﺭﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ‬

‫ﻭﺍﺳﻢ ﺍﻟﻌﺠﺎﺝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﺅﺑﺔ ﺑﻦ ﺃﺳﺪ ﺑﻦ ﺻﺨﺮ ﺑﻦ ﻛﻨﻴﻒ ﺑﻦ ﻋﻤﲑﺓ ﻳﺘﺼﻞ ﻧﺴﺒﺔ ﺑﺰﻳﺪ ﺑﻦ ﻣﻨﺎﺓ‪ ،‬ﺍﻟﺮﺍﺟﺰ‬
‫ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﳐﻀﺮﻣﻲ ﺍﻟﺪﻭﻟﺘﲔ ﻭﻣﻦ ﺃﻋﺮﺍﺏ ﺍﻟﺒﺼﺮﺓ‪ .‬ﲰﻊ ﻣﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﺍﻟﻨﺴﺎﺑﺔ‬
‫ﺍﻟﺒﻜﺮﻱ‪ ،‬ﻭﻋﺪﺍﺩﻩ ﰲ ﺍﻟﺘﺎﺑﻌﲔ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ‪ ،‬ﻭﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴ ﹴﻞ ﻭﺧﻠﻒ ﺍﻷﲪﺮ ﻭﻏﲑﻫﻢ‪.‬‬
‫ﺲ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺭﺟﺰﻩ‪:‬‬
‫ﻭﻟﻪ ﺭﺟﺰ ﻣﺸﻬﻮﺭ ﻣﺎﺕ ﰲ ﺯﻣﻦ ﺍﳌﺼﻮﺭ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺇﺫﺍ ﺍﻟﻌﺠﻮﺯ ﻏﻀﺒﺖ ﻓﻄﻠﻖ ‪ ...‬ﻭﻻ ﺗﺮﺿﺎﻫﺎ ﻭﻻ ﲤﻠﻖ‬
‫ﻭﺍﻋﻤﺪ ﻷﺧﺮﻯ ﺫﺍﺕ ﺩ ﹴﻝ ﻣﻮﻧﻖ ‪ ...‬ﻟﻴﻨﺔ ﺍﳌﺲ ﻛﻤﺲ ﺍﳋﺮﻧﻖ‬
‫ﺇﺫﺍ ﻣﻀﺖ ﻣﺜﻞ ﺍﻟﺴﻴﺎﻁ ﺍﳌﺸﻖ‬
‫ﻭﻣﻨﻪ ﻭﻫﻮ ﻣﺸﻬﻮﺭ‪:‬‬
‫ﺖ ﻓﻬﺬﺍ ﺑﱴ ‪ ...‬ﻣﻘﻴﻆ ﻣﺼﻴﻒ ﻣﺸﱴ‬
‫ﻣﻦ ﻳﻚ ﺫﺍ ﺑ ٍ‬
‫ﺃﺧﺬﺗﻪ ﻣﻦ ﻧﻌﺠﺎﺕ ﺳﺖ‬
‫ﻭﻟﻪ ﺷﻌﺮ ﻗﻠﻴﻞ ﻣﻨﻪ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺸﺎﻣﺖ ﺍﳌﻌﲑ ﺍﻟﺸﻲ ‪ ...‬ﺏ ﺃﻗﻠﻦ ﺑﺎﻟﺸﺒﺎﺏ ﺍﻓﺘﺨﺎﺭﺍ‬
‫ﻗﺪ ﻟﺒﺴﺖ ﺍﻟﺸﺒﺎﺏ ﻏﻀﺎ ﻃﺮﻳﻔﹰﺎ ‪ ...‬ﻓﻮﺟﺪﺕ ﺍﻟﺸﺒﺎﺏ ﺛﻮﺑﹰﺎ ﻣﻌﺎﺭﺍ‬

‫ﺑﺎﺏ ﺍﻟﺰﺍﺀ‬

‫ﺯﺍﻛﻲ ﺑﻦ ﻛﺎﻣﻞ ﺑﻦ ﻋﻠﻲ‬

‫ٍ‬
‫ﻼ ﺷﺎﻋﺮﹰﺍ ﺭﻗﻴﻖ ﺍﻟﺸﻌﺮ‪.‬‬
‫ﺃﺑﻮ ﺍﻟﻔﻀﺎﺋﻞ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳌﻬﺬﺏ ﺍﳍﺒﱵ ﺍﻟﻘﻄﻴﻔﻲ ﺍﳌﻠﻘﺐ ﺑﺄﺳﲑ ﺍﳍﻮﻯ‪ .‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺖ ﻭﺃﺭﺑﻌﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻣﺎﺕ ﺳﻨﺔ ﺳ ٍ‬
‫ﻋﻴﻨﺎﻙ ﳊﻈﻬﻤﺎ ﺃﻣﻀﻰ ﻣﻦ ﺍﻟﻘﺪﺭ ‪ ...‬ﻭﻣﻬﺠﱵ ﻣﻨﻬﻤﺎ ﺃﺿﺤﺖ ﻋﻠﻰ ﺧﻄﺮ‬
‫ﻳﺎ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻟﻮﻻ ﺃﻧﺖ ﺃﲞﻠﻬﻢ ‪ ...‬ﻣﺎﺫﺍ ﻳﻀﺮﻙ ﻟﻮ ﻣﺘﻌﺖ ﺑﺎﻟﻨﻈﺮ؟‬
‫ﺟﺪ ﺑﺎﳋﻴﺎﻝ ﻭﺇﻥ ﺿﻨﺖ ﻳﺪﺍﻙ ﺑﻪ ‪ ...‬ﻓﻘﺪ ﺣﺬﺭﺕ ﻭﻣﺎ ﻭﻗﻴﺖ ﻣﻦ ﺣﺬﺭ‬
‫ﻳﺎ ﻣﻦ ﲤﻜﻦ ﰲ ﻗﻠﱯ ﺍﻟﻐﺮﺍﻡ ﺑﻪ ‪ ...‬ﻻ ﺗﺒﺘﻠﻲ ﻣﻘﻠﱵ ﺑﺎﻟﺪﻣﻊ ﻭﺍﻟﺴﻬﺮ‬
 ‫ﻕ ﻋﻠﻰ ﺳﻔﺮ‬
‫ﺯﻭﺩ ﺑﺘﻮﺩﻳﻌ ٍﺔ ﺃﻭ ﻭﻗﻔ ٍﺔ ﻓﻌﺴﻰ ‪ ...‬ﲢﲕ ﻬﺑﺎ ﻧﻀﻮ ﺃﺷﻮﺍ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻓﻌﺎﻝ ﺃﳊﺎﻇﻪ ﺍﳌﺮﺿﻰ ﺍﻟﺼﺤﺎﺡ ﺑﻨﺎ ‪ ...‬ﺃﺿﻌﺎﻑ ﻣﺎ ﻳﻔﻌﻞ ﺍﻟﺼﻤﺼﺎﻣﺔ ﺍﻟﺬﻛﺮ‬
‫ﻋﺠﺒﺖ ﻣﻦ ﺟﻔﻨﺔ ﺑﺎﻟﻀﻌﻒ ﻣﻨﺘﺼﺮﹰﺍ ‪ ...‬ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﻭﻳﻘﻮﻯ ﻭﻫﻮ ﻣﻨﻜﺴﺮ‬
‫ﻭﻣﻦ ﳍﻴﺐ ﺧﺪﻭ ٍﺩ ﻛﻠﻤﺎ ﺳﻘﻴﺖ ‪ ...‬ﻣﺎﺀ ﺍﻟﺸﺒﺎﺏ ﺑﻨﺎﺭ ﺍﳊﺴﻦ ﺗﺴﺘﻌﺮ‬
‫ﺇﻥ ﻣﺞ ﰲ ﺍﻟﺸﺮﻕ ﻣﻦ ﻓﻴﻪ ﺍﻟﺮﺿﺎﺏ ﺗﺮﻯ ‪ ...‬ﻣﻦ ﻋﺮﻑ ﺭﻳﺎﻩ ﺃﻫﻞ ﺍﻟﻐﺮﺏ ﻗﺪ ﺳﻜﺮﻭﺍ‬
‫ﺷﻬﻮﺩ ﺻﺪﻕ ﻏﺮﺍﻣﻲ ﻓﻴﻚ ﺃﺭﺑﻌﺔ ‪ ...‬ﺍﻟﻮﺟﺪ ﻭﺍﻟﺪﻣﻊ ﻭﺍﻷﺳﻘﺎﻡ ﻭﺍﻟﺴﻬﺮ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺳﻴﺪﻱ ﻣﺎ ﻋﻨﻚ ﱄ ﻋﻮﺽ ‪ ...‬ﻃﺎﻝ ﰊ ﰲ ﺣﺒﻚ ﺍﳌﺮﺽ‬
‫ﺐ ﻬﺗﺪﺩﱐ ‪ ...‬ﻓﺠﻔﻮﱐ ﻟﻴﺲ ﺗﻐﺘﻤﺾ‬‫ﻛﻢ ﺑﻼ ﺫﻧ ﹴ‬
‫ﺃﺑﻐﲑ ﺍﳍﺠﺮ ﺗﻘﺘﻠﲎ؟ ‪ ...‬ﻻ ﺃﺑﺎﱄ‪ ،‬ﻫﺠﺮﻙ ﺍﻟﻐﺮﺽ‬
‫ﻭﺭﺿﺎﺋﻲ ﰲ ﺭﺿﺎﻙ ﻓﻘﻞ ‪ ...‬ﻣﺎ ﺗﺸﺎﺀ ﻟﺴﺖ ﺃﻋﺘﺮﺽ‬
‫ﺃﻧﺖ ﱄ ﺩﺍﺀ ﺃﻣﻮﺕ ﺑﻪ ‪ ...‬ﻛﻢ ﺃﺩﺍﻭﻳﻪ ﻭﻳﻨﺘﻘﺾ‬

‫ﺯﺍﺋﺪﺓ ﺑﻦ ﻧﻌﻤﺔ ﺑﻦ ﻧﻌﻴﻢ‬

‫ٍ‬
‫ﺃﺑﻮ ﻧﻌﻤﺔ ﺍﻟﺘﺘﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﶈﻔﺤﻒ‪ ،‬ﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﺟﻴﺪ ﺍﻟﺸﻌﺮ ﻧﻘﻲ ﺍﻷﻟﻔﺎﻅ ﳐﺘﺎﺭﻫﺎ‪ ،‬ﺭﻗﻴﻖ ﺍﳌﻌﺎﱐ‪ ،‬ﳝﺪﺡ‬
‫ﺍﻟﺴﺎﺩﺍﺕ ﻭﺃﻫﻞ ﺍﻟﺒﻴﻮﺗﺎﺕ‪ ،‬ﻟﻘﻴﺘﻪ ﲝﻠﺐ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ﺳﺖ ﻭﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﺻﺒﺢ ﺍﻟﺮﺑﻊ ﻣﻦ ﲰﻴﺔ ﺧﺎﱄ ‪ ...‬ﻏﲑ ﻫﲔ ﻭﻧﺎﺷﻂ ﻭﻏﻮﺍﻝ‬
‫ﻭﺛﻼﺙ ﻛﺄﻬﻧﻦ ﲪﺎﻡ ‪ ...‬ﰲ ﺭﻣﺎﻝ ﻭﺃﺷﻌﺚ ﺍﻟﺮﺃﺱ ﺑﺎﻝ‬

‫ﻫﻠﻠﺘﻪ ﺍﻟﺮﻳﺎﺡ ﳑﺎ ﺗﻮﺍﱃ ‪ ...‬ﻧﺴﺠﻬﺎ ﺑﺎﻟﻐﺪﻭ ﻭﺍﻵﺻﺎﻝ‬

‫ﺏ ﻭﻣﻦ ﺻﺒﹰﺎ ﻭﴰﺎﻝ‬
‫ﺝ ‪ ...‬ﻭﺟﻨﻮ ﹴ‬
‫ﻣﻦ ﻗﺒﻮﻝ ﻭﻣﻦ ﺩﺑﻮ ﹴﺭ ﺳﻨﻮ ﹴ‬
‫ﳚﻠﺐ ﺍﻟﻐﻴﺚ ﻏﲑ ﺳﻴﺐ ﺣﻴﺎﻩ ‪ ...‬ﺑﺮﺳﻮﻡ ﺍﻟﺪﻳﺎﺭ ﻭﺍﻷﻃﻼﻝ‬
‫ﺖ ﻣﻦ ﺍﻟﺮﺑﻴﻊ ﻭﺯﻫ ﹴﺮ ‪ ...‬ﻣﺜﻞ ﺟﻴ ٍﺪ ﻣﻦ ﺍﻟﻌﺮﺍﺋﺲ ﺣﺎﱄ‬
‫ﻛﻞ ﻧﺒ ٍ‬
‫ﻭﻛﺬﺍﻙ ﺍﻟﺬﻱ ﻋﻬﺪﻧﺎ ﻟﺪﻳﻪ ‪ ...‬ﰲ ﻇﻼﻝ ﺍﳋﻴﺎﻡ ﺃﻭ ﰲ ﺍﳊﺠﺎﻝ‬
‫ﺏ ﺯﻻﻝ‬‫ﻛﻞ ﺑﺮﺍﻗﺔ ﺍﻟﺜﻨﺎﻳﺎ ﺗﺮﺍﻫﺎ ‪ ...‬ﺑﺮﻗﻴﻖ ﺍﻟﻐﺮﻭﺏ ﻋﺬ ﹴ‬
‫ﻒ ﺟﺮﻳﺎﻝ‬
‫ﻭﻛﺄﻥ ﺍﻟﻐﻤﺎﻡ ﻣﻦ ﺑﻌﺪ ﻭﻫ ﹴﻦ ‪ ...‬ﻣﺎﺯﺟﺘﻪ ﺑﻘﺮﻗ ٍ‬
‫ﻛﻨﺖ ﰲ ﻋﻴﻨﻬﺎ ﻛﻤﺮﻭﺩ ﻛﺤ ﹴﻞ ‪ ...‬ﺻﺮﺕ ﰲ ﻋﻴﻨﻬﺎ ﻛﺸﻮﻙ ﺍﻟﺴﺒﺎﻝ‬
‫ﺣﻴﺚ ﺻﺎﺭ ﺍﻟﺴﻮﺍﺩ ﻣﲏ ﺑﻴﺎﺿﹰﺎ ‪ ...‬ﻭﺗﺒﺪﻟﺖ ﺃﺭﺫﻝ ﺍﻹﺑﺪﺍﻝ‬
 ‫ﺯﺑﺎﻥ ﺑﻦ ﺍﻟﻌﻼﺀ‬

‫ﺍﺑﻦ ﻋﻤﺎﺭ ﺑﻦ ﺍﻟﻌﺮﻳﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺼﲔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﺑﻦ ﺟﻠﻬﻤﺔ ﺑﻦ ﺣﺠﺮ ﺑﻦ ﺧﺰﺍﻋﺔ ﺑﻦ ﻣﺎﺯﻥ ﺑﻦ ﻣﺎﻟﻚ‬
‫ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﲤﻴﻢ ﺑﻦ ﻣﺮ ﺑﻦ ﺃﺩ ﺑﻦ ﻃﺎﲞﺔ ﺑﻦ ﺍﻟﻴﺎﺱ ﺑﻦ ﻣﻀﺮ ﺑﻦ ﻣﻌﺪ ﺑﻦ ﻋﺪﻧﺎﻥ‪ ،‬ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‬
‫ﺍﻟﺘﻤﻴﻤﻲ ﺍﳌﺎﺯﱐ ﺍﻟﺒﺼﺮﻱ ﺃﺣﺪ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ‪ .‬ﻭﺍﺧﺘﻠﻒ ﰲ ﺍﲰﻪ ﻋﻠﻰ ﺃﺣ ٍﺪ ﻭﻋﺸﺮﻳﻦ ﻗﻮﻻﹰ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﺯﺑﺎﻥ‬
‫ﳌﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻔﺮﺯﺩﻕ ﺟﺎﺀ ﻣﻌﺘﺬﺭﹰﺍ ﺇﻟﻴﻪ ﻣﻦ ﺃﺟﻞ ﻫﺠ ﹴﻮ ﺑﻠﻐﻪ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ‪:‬‬
‫ﻫﺠﻮﺕ ﺯﺑﺎﻥ ﰒ ﺟﺌﺖ ﻣﻌﺘﺬﺭﹰﺍ ‪ ...‬ﻣﻦ ﻫﺠﻮ ﺯﺑﺎﻥ ﱂ ﻬﺗﺠﻮ ﻭﱂ ﺗﺪﻉ‬
‫ﺲ ﻭﺳﺘﲔ‪ ،‬ﻭﻣﺎﺕ ﺑﺎﻟﻜﻮﻓﺔ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﺃﺧﺬ ﲟﻜﺔ‪ :‬ﻭﺍﳌﺪﻳﻨﺔ‬ ‫ﻭﻟﺪ ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ ﲟﻜﺔ ﺳﻨﺔ ﲦﺎ ٍﻥ ﺃﻭ ﲬ ﹴ‬
‫ﺥ ﻛﺜﲑ ٍﺓ ﻣﻨﻬﻢ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟ ﻚٍ‪ ،‬ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‪ ،‬ﻭﻋﻜﺮﻣﺔ‪،‬‬ ‫ﻭﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﺒﺼﺮﺓ ﻋﻦ ﺷﻴﻮ ﹴ‬
‫ﻭﳎﺎﻫﺪ‪ .‬ﻭﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﻧﺼﺮ ﺑﻦ ﻋﺎﺻ ﹴﻢ ﺍﻟﻠﻴﺜﻲ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﻟﻘﺮﺍﺀﺓ ﻋﺮﺿﹰﺎ ﻭﲰﺎﻋﹰﺎ ﲨﺎﻋﺔ ﻛﺜﲑﻭﻥ ﻣﻨﻬﻢ‪ :‬ﻋﺒﺪ‬
‫ﺐ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻱ‪،‬‬ ‫ﺍﷲ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﻟﻨﺤﻮ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻭﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴ ﹴ‬
‫ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﻷﺩﺏ ﻭﻏﲑﻩ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ‪ :‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺍﺑﻦ ﺍﳌﺜﲎ‪ ،‬ﻭﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻣﻌﺎﺫ ﺑﻦ ﻣﺴﻠ ﹴﻢ ﺍﻟﻨﺤﻮﻱ‬
‫ﻭﻏﲑﻫﻢ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﳊﺮﻭﻑ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻳﺎﻡ ﺍﻟﻌﺮﺏ ﻭﺍﻟﺸﻌﺮ‪ .‬ﻭﻛﺎﻥ‬
‫ﺐ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﺃﺣﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺆﺧﺬ ﺑﻘﻮﻟﻪ ﰲ ﻛﻞ ﺷﺊ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺆﺧﺬ ﺑﻘﻮﻝ ﺃﰊ ﻋﻤﺮﻭ‬ ‫ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴ ﹴ‬
‫ﺑﻦ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﻳﺎﻡ ﺍﻟﻌﺮﺏ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﻛﺎﻧﺖ ﺩﻓﺎﺗﺮﻩ‬
‫ﲔ ﻭﻏﲑﻩ ﻭﻗﺎﻟﻮﺍ‪:‬‬
‫ﻣﻞﺀ ﺑﻴﺘﻪ ﺇﱃ ﺍﻟﺴﻘﻒ ﰒ ﺗﻨﺴﻚ ﻓﺄﺣﺮﻗﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺣﺎﻟﻪ ﰲ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻓﻘﺪ ﻭﺛﻘﻪ ﳛﲕ ﺑﻦ ﻣﻌ ﹴ‬
‫ﺻﺪﻭﻕ ﺣﺪﺓ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻟﻪ ﺃﺧﺒﺎﺭ ﺣﺴﺎﻥ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﻓﻮﺍﺋﺪ ﻛﺜﲑﺓ ﻳﻄﻮﻝ ﺫﻛﺮﻫﺎ‪.‬‬

‫ﺍﻟﺰﺑﲑ ﺑﻦ ﻛﺒﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬

‫ﺍﺑﻦ ﻣﺼﻌﺐ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﺷﻲ ﻷﺳﺪﻱ‪ ،‬ﻛﺎﻥ ﻋﻼﻣ ﹰﺔ ﻧﺴﺎﺑ ﹰﺔ‬
‫ﺃﺧﺒﺎﺭﻳﹰﺎ ﻭﻋﻠﻰ ﻛﺘﺎﺑﻪ ﰲ ﺃﻧﺴﺎﺏ ﻗﺮﻳﺶ ﺍﻻﻋﺘﻤﺎﺩ ﰲ ﻣﻌﺮﻓﺔ ﻧﺴﺎﺏ ﺍﻟﻘﺮﺷﻴﲔ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻭﻏﲑﻩ‪،‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﻭﻏﲑﳘﺎ‪ .‬ﻭﻛﺎﻥ ﺛﻘ ﹰﺔ ﻣﻦ ﺃﻭﻋﻴﺔ ﺍﻟﻌﻠﻢ ﻭﻻ ﻳﻠﺘﻔﺖ ﻟﻘﻮﻝ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﺴﻠﻤﺎﱐ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﺣﺪﺙ ﻣﻮﺳﻰ ﺑﻦ ﻫﺎﺭﻭﻥ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﲝﻀﺮﺓ ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻃﺎﻫﺮ ﻓﺎﺳﺘﺄﺫﻥ ﻋﻠﻴﻪ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭﹴ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺃﻛﺮﻣﻪ ﻭﻋﻈﻤﻪ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﺑﺎﻋﺪﺕ ﺑﻴﻨﻨﺎ ﺍﻷﻧﺴﺎﺏ ﻓﻘﺪ‬
‫ﻗﺮﺑﺖ ﺑﻴﻨﻨﺎ ﺍﻵﺩﺍﺏ‪ ،‬ﻭﺇﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻣﺮﱐ ﺃﻥ ﺃﺩﻋﻮﻙ ﻭﺃﻗﻠﺪﻙ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎ ﹴﺭ‪ :‬ﺃﺑﻌﺪ ﻣﺎ‬
‫ﲔ ﺃﺗﻮﱃ ﺍﻟﻘﻀﺎﺀ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻓﺘﻠﺤﻖ ﺑﺄﻣﲑ‬ ‫ﺑﻠﻐﺖ ﻫﺬﺍ ﺍﻟﺴﻦ ﻭﺭﻭﻳﺖ ﺃﻥ ﻣﻦ ﻭﱃ ﺍﻟﻘﻀﺎﺀ ﻓﻘﺪ ﺫﺑﺢ ﺑﻐﲑ ﺳﻜ ﹴ‬
‫ﺏ ﻭﻇﻬ ﹴﺮ ﲪﻠﻪ ﻭﳛﻤﻞ‬ ‫ﺍﳌﺆﻣﻨﲔ ﺑﺴﺮ ﻣﻦ ﺭﺃﻯ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻓﻌﻞ‪ ،‬ﻓﺄﺭﻡ ﻟﻪ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫ ﹴﻢ ﻭﻋﺸﺮﺓ ﲣﻮﺕ ﺛﻴﺎ ﹴ‬
‫ﺛﻘﻠﻪ ﺇﱃ ﺣﻀﺮﺓ ﺳﺮ ﻣﻦ ﺭﺃﻯ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻻﻧﺼﺮﺍﻑ ﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﺭﺃﻳﺖ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺃﻥ ﺗﻔﻴﺪﻧﺎ ﺷﻴﹰﺎ ﻧﺮﻭﻳﻪ ﻋﻨﻚ‬
‫ﻭﻧﺬﻛﺮﻙ ﺑﻪ‪ ،‬ﻗﺎﻝ ﻧﻌﻢ‪ .‬ﺍﻧﺼﺮﻓﺖ ﻣﻦ ﻋﻤﺮﺓ ﺍﶈﺮﻡ ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺑﺄﺛﺎﻳﺔ ﺍﻟﻌﺮﺝ ﺇﺫ ﺃﻧﺎ ﲜﻤﺎﻋٍﺔ ﳎﺘﻤﻌ ٍﺔ ﻓﺄﻗﺒﻠﺖ ﺇﻟﻴﻬﻢ‪،‬‬
‫ﻭﺇﺫﺍ ﺑﺮﺟ ﹴﻞ ﻛﺎﻥ ﻳﻘﻨﺺ ﺍﻟﻈﺒﺎﺀ ﻭﻗﺪ ﻭﻗﻊ ﻇﱯ ﰲ ﺣﺒﺎﻟﺘﻪ‪ ،‬ﻓﺬﲝﻪ ﻓﺎﻧﺘﻘﺾ ﰲ ﻳﺪﻩ ﻓﻀﺮﺏ ﺑﻘﺮﺗﻪ ﺻﺪﺭﻩ ﻓﻨﺸﺐ‬
‫ﺍﻟﻘﺮﻥ ﻓﻴﻪ ﻓﻤﺎﺕ‪ ،‬ﻭﺇﺫﺍ ﺑﻔﺘﺎ ٍﺓ ﺃﻗﺒﻠﺖ ﻛﺄﻬﻧﺎ ﺍﳌﻠﻬﺎﺓ‪ .‬ﻓﻠﻤﺎ ﺭﺃﺕ ﺯﻭﺟﻬﺎ ﻣﻴﺘﹰﺎ ﺷﻬﻘﺖ ﰒ ﻗﺎﻟﺖ‪:‬‬
 ‫ﻳﺎ ﺧﺸﻦ ﻟﻮ ﺑﻄﻞ ﻟﻜﻨﻪ ﺃﺟﻞ ‪ ...‬ﻋﻠﻰ ﺍﻷﺛﺎﻳﺔ ﻣﺎ ﺃﻭﺩﻯ ﺑﻪ ﺍﻟﺒﻄﻞ‬
‫ﻳﺎ ﺧﺸﻦ ﲨﻊ ﺃﺣﺸﺎﺋﻲ ﻭﺃﻗﻠﻘﻬﺎ ‪ ...‬ﻭﺫﺍﻙ ﻳﺎ ﺧﺸﻦ ﻟﻮﻻ ﻏﲑﻩ ﺟﻠﻞ‬
‫ﺃﺿﺤﺖ ﻓﺘﺎﺓ ﺑﲏ ﻬﻧ ٍﺪ ﻋﻼﻧﻴ ﹰﺔ ‪ ...‬ﻭﺑﻌﻠﻬﺎ ﰲ ﺃﻛﻒ ﺍﻟﻘﻮﻡ ﳏﺘﻤﻞ‬

‫ﻭﻛﻨﺖ ﺭﺍﻏﺒ ﹰﺔ ﻓﻴﻪ ﺃﺿﻦ ﺑﻪ ‪ ...‬ﻓﺤﺎﻝ ﻣﻦ ﺩﻭﻥ ﻇﱯ ﺍﻟﺮﳝﺔ ﺍﻷﺟﻞ‬

‫ﰒ ﺷﻬﻘﺖ ﻓﻤﺎﺗﺖ‪ ،‬ﻓﻤﺎ ﺭﺃﻳﺖ ﺃﻋﺠﺐ ﺑﻪ ﻣﻦ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺍﻟﻈﱯ ﻣﺬﺑﻮﺡ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺟﺮﻳﺢ ﻣﻴﺖ‪ ،‬ﻭﺍﻟﻔﺘﺎﺓ ﻣﻴﺘﺔ‪ .‬ﻓﻠﻤﺎ‬
‫ﺧﺮﺝ ﻗﺎﻝ ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﺃﻱ ﺷﻲﺀ ﺃﻓﺪﻧﺎ ﻣﻦ ﺍﻟﺸﻴﺦ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻷﻣﲑ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻮﻟﻪ‪:‬‬
‫ﺃﺿﺤﺖ ﻓﺘﺎﺓ ﺑﲏ ﻬﻧ ٍﺪ ﻋﻼﻧﻴﺔ‬
‫ﺃﻱ ﻇﺎﻫﺮ ﹰﺓ ﻭﻫﺬﺍ ﺣﺮﻑ ﱂ ﺃﲰﻌﻪ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻗﺒﻞ ﺍﻟﻴﻮﻡ‪ .‬ﰒ ﻭﱃ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎ ﹴﺭ ﻗﻀﺎﺀ ﻣﻜﺔ‪ ،‬ﻭﻣﺎﺕ ﻬﺑﺎ ﻭﻫﻮ‬
‫ﺖ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻟﻠﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ ﻣﻦ‬ ‫ﻗﺎﺽ ﻋﻠﻴﻬﺎ ﻟﻴﻠﺔ ﺍﻷﺣﺪ ﻟﺴﺒﻊ ﺑﻘﲔ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺳ ٍ‬
‫ﺶ ﻭﺃﺧﺒﺎﺭﻫﺎ‪ .‬ﻭﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﻌﺮﺏ ﻭﺃﻳﺎﻣﻬﺎ‪ .‬ﻭﻛﺘﺎﺏ ﻧﻮﺍﺩﺭ ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺐ‪.‬‬‫ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺃﻧﺴﺎﺏ ﻗﺮﻳ ﹴ‬
‫ﻭﻛﺘﺎﺏ ﺍﳌﻮﻓﻘﻴﺎﺕ ﰲ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﺃﻟﻔﻪ ﻟﻠﻤﻮﻓﻖ ﺑﺎﷲ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺰﺍﺡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻭﻛﺘﺎﺏ ﻭﻓﻮﺩ‬
‫ﺍﻟﻨﻌﻤﺎﻥ ﻋﻠﻰ ﻛﺴﺮﻯ‪ :‬ﻭﻛﺘﺎﺏ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ‪ .‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﺨﻞ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻨﺪﱘ‪ :‬ﺭﺃﻳﺘﻪ ﲞﻂ ﺍﺑﻦ ﺍﻟﺴﻜﺮﻱ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﻧﻮﺍﺩﺭ ﺍﳌﺪﻧﻴﲔ‪ :‬ﻭﻛﺘﺎﺏ ﺍﻻﺧﺘﻼﻑ‪ .‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﻘﻴﻖ ﻭﺃﺧﺒﺎﺭﻩ‪ .‬ﻭﻛﺘﺎﺏ ﺇﻏﺎﺭﺓ ﻛﺜﲑ ﻋﻠﻰ ﺍﻟﺸﻌﺮﺍﺀ‪.‬‬
‫ﻭﺃﺧﺒﺎﺭ ﺍﺑﻦ ﻣﻴﺎﺩﺓ‪ .‬ﻭﺃﺧﺒﺎﺭ ﺍﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ‪ .‬ﻭﺃﺧﺒﺎﺭ ﺍﺑﻦ ﻗﻴﺲ ﺍﻟﺮﻗﻴﺎﺕ‪ .‬ﻭﺃﺧﺒﺎﺭ ﺃﰊ ﺩﻋﺒ ﹴﻞ ﺍﳉﻤﺤﻲ‪ .‬ﻭﺃﺧﺒﺎﺭ ﺃﰊ‬
‫ﺍﻟﺴﺎﺋﺐ‪ .‬ﻭﺃﺧﺒﺎﺭ ﺍﻷﺷﻌﺚ‪ .‬ﻭﺃﺧﺒﺎﺭ ﺍﻷﺣﻮﺹ‪ .‬ﻭﺃﺧﺒﺎﺭ ﺍﺑﻦ ﻫﺮﻣﺔ‪ .‬ﻭﺃﺧﺒﺎﺭ ﺗﻮﺑﺔ ﺑﻦ ﺍﳊﻤﲑ ﻭﻟﻴﻠﻰ ﺍﻷﺧﻴﻠﻴﺔ‬
‫ﻭﺃﺧﺒﺎﺭ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ‪ .‬ﻭﺃﺧﺒﺎﺭ ﺣﺎ ﹴﰎ‪ .‬ﻭﺃﺧﺒﺎﺭ ﺣﺴﺎﻥٍ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﲨﻴﻞ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﺎﻥ‬
‫ﻭﺃﺧﺒﺎﺭ ﺍﻟﻌﺮﺟﻲ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﻛﺜﲑﹴ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺍﺠﻤﻟﻨﻮﻥ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﻧﺼﻴﺐﹴ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﻫﺪﺑﺔ ﺍﺑﻦ‬
‫ﺍﳋﺸﺮﻡ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺯﻳﺎ ٍﺩ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺯﻧﺪ ﺑﻦ ﺍﳉﻮﻥ‬

‫ﺍﳌﻌﺮﻭﻑ ﺑﺄﰊ ﺩﻻﻣﺔ ﺍﻟﻜﻮﰲ‪ ،‬ﺃﺳﻮﺩ‪ ،‬ﻣﻦ ﻣﻮﺍﱄ ﺑﲏ ﺃﺳﺪٍ‪ ،‬ﺃﺩﺭﻙ ﺁﺧﺮ ﺃﻳﺎﻡ ﺑﲏ ﺃﻣﻴﺔ‪ ،‬ﻭﻧﺒﻎ ﰲ ﺃﻳﺎﻡ ﺑﲏ ﺍﻟﻌﺒﺎﺱ‪،‬‬
‫ﻭﺍﻧﻘﻄﻊ ﺇﱃ ﺍﻟﺴﻔﺎﺡ ﻭﺍﳌﻨﺼﻮﺭ ﻭﺍﳌﻬﺪﻱ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺧﻼﻓﺔ ﺍﳌﻬﺪﻱ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻭﻟﻪ ﻣﻊ ﺍﳋﻠﻔﺎﺀ‬
‫ﻭﺍﻷﻣﺮﺍﺀ ﺃﺧﺒﺎﺭ ﻛﺜﲑﺓ ﻭﻧﻮﺍﺩﺭ ﲨﺔ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﺃﻧﺎ ﺃﺑﺎ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ ﺃﻣﺮ ﺃﺻﺤﺎﺑﻪ ﺑﻠﺒﺲ ﺍﻟﺴﻮﺍﺩ ﻭﻗﻼﻧﺲ ﻃﻮﺍﻝ‪،‬‬
‫ﻭﺩﺭﺍﺭﻳﻊ ﻛﺘﺐ ﻋﻠﻴﻬﺎ‪) :‬ﻓﺴﻴﻜﻔﻴﻜﻢ ﺍﷲ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ(‪ .‬ﻭﺃﻥ ﻳﻌﻠﻘﻮﺍ ﺍﻟﺴﻴﻮﻑ ﰲ ﺍﳌﻨﺎﻃﻖ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻪ‬
‫ﺃﺑﻮ ﺩﻻﻣﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻱ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﻨﺼﻮﺭ‪ :‬ﻛﻴﻒ ﺃﺻﺒﺤﺖ ﻳﺎ ﺃﺑﺎ ﺩﻻﻣﺔ؟ ﻗﺎﻝ‪ :‬ﺑﺸﺮ ﺣﺎ ﹴﻝ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻛﻴﻒ ﺫﻟﻚ ﻭﻳﻠﻚ؟ ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻇﻨﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﲟﻦ ﺃﺻﺒﺢ ﻭﺟﻬﻪ ﰲ ﻭﺳﻄﻪ‪ ،‬ﻭﺳﻴﻔﻪ ﻋﻠﻰ ﺍﺳﺘﻪ‪ ،‬ﻭﻧﺒﺬ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﻭﺭﺍﺀ ﻇﻬﺮﻩ‪ ،‬ﻭﺻﺒﻎ ﺑﺎﻟﺴﻮﺍﺩ ﺛﻴﺎﺑﻪ‪ ،‬ﻓﻀﺤﻚ ﺍﳌﻨﺼﻮﺭ ﻭﻭﺻﻠﻪ‪ ،‬ﻭﺃﻣﺮ ﺑﺘﻐﻴﲑ ﺫﻟﻚ ﺍﻟﺰﻱ‪ ،‬ﻭﰲ ﺫﻟﻚ‬
‫ﻳﻘﻮﻝ ﺃﺑﻮ ﺩﻻﻣﺔ‪:‬‬
‫ﻭﻛﻨﺎ ﻧﺮﺟﻰ ﻣﻦ ﺇﻣﺎ ﹴﻡ ﺯﻳﺎﺩﹰﺓ ‪ ...‬ﻓﺠﺎﺩ ﺑﻄﻮ ﹴﻝ ﺯﺍﺩﻩ ﰲ ﺍﻟﻘﻼﻧﺲ‬
‫ﻧﺮﺍﻫﺎ ﻋﻠﻰ ﻫﺎﻡ ﺍﻟﺮﺟﺎﻝ ﻛﺄﻬﻧﺎ ‪ ...‬ﺩﻧﺎﻥ ﻳﻬﻮ ٍﺩ ﺟﻠﻠﺖ ﺑﺎﻟﱪﺍﻧﺲ‬
 ‫ﻭﺧﺮﺝ ﺃﺑﻮ ﺩﻻﻣﺔ ﻣﻊ ﺭﻭﺡ ﺑﻦ ﺣﺎ ﹴﰎ ﺍﳌﻬﻠﱯ ﰲ ﺑﻌﺚ ﻟﻘﺘﺎﻝ ﺍﻟﺸﺮﺍﺓ‪ ،‬ﻓﻠﻤﺎ ﻧﺸﺒﺖ ﺍﳊﺮﺏ ﺃﻣﺮﻩ ﺭﻭﺡ ﲟﺒﺎﺭﺯﺓ‬
‫ﻓﺎﺭﺱ ﻣﻦ ﺍﻟﺸﺮﺍﺓ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﱪﺍﺯ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺩﻻﻣﺔ‪:‬‬
‫ﺡ ﺃﻥ ﻳﻘﺪﻣﲏ ‪ ...‬ﺇﱃ ﺍﻟﱪﺍﺯ ﻓﺘﺨﺰﻱ ﰊ ﺑﻨﻮ ﺃﺳﺪ‬ ‫ﺃﱐ ﺃﻋﻮﺫ ﺑﺮﻭ ﹴ‬
‫ﺇﻥ ﺍﻟﱪﺍﺯ ﺇﱃ ﺍﻷﻗﺮﺍﻥ ﺃﻋﻠﻤﻪ ‪ ...‬ﳑﺎ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ‬
‫ﻗﺪ ﺧﺎﻟﻔﺘﻚ ﺍﳌﻨﺎﻳﺎ ﺇﻥ ﺻﻤﺪﺕ ﳍﺎ ‪ ...‬ﻭﺇﻬﻧﺎ ﳉﻤﻴﻊ ﺍﳋﻠﻖ ﺑﺎﻟﺮﺻﺪ‬
‫ﺇﻥ ﺍﳌﻬﻠﺐ ﺣﺐ ﺍﳌﻮﺕ ﺃﻭﺭﺛﻜﻢ ‪ ...‬ﻭﻣﺎ ﻭﺭﺛﺖ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻮﺕ ﻋﻦ ﺃﺣﺪ‬
‫ﻟﻮ ﺃﻥ ﱄ ﻣﻬﺠ ﹰﺔ ﺃﺧﺮﻯ ﳉﺪﺕ ﻬﺑﺎ ‪ ...‬ﻟﻜﻨﻬﺎ ﺧﻠﻘﺖ ﻓﺮﺩﹰﺍ ﻓﻠﻢ ﺃﺟﺪ‬
‫ﻓﻀﺤﻚ ﻣﻨﻪ ﺭﻭﺡ ﻭﺃﻋﻔﺎﻩ‪ .‬ﻭﻷﰊ ﺩﻻﻣﺔ ﺷﻌﺮ ﻛﺜﲑ ﻛﻠﻪ ﺟﻴﺪ ﻭﻓﻴﻤﺎ ﺃﻭﺭﺩﻧﺎﻩ ﻣﻨﻪ ﻛﻔﺎﻳﺔ‪.‬‬

‫ﺯﻳﺎﺩ ﺑﻦ ﺳﻠﻤﻰ‬

‫ﺃﺑﻦ ﻋﺒﺪ ﺍﻟﻘﻴﺲ‪ ،‬ﺃﺑﻮ ﺃﻣﺎﻣﺔ ﺍﻟﻌﺒﺪﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺰﻳﺎ ٍﺩ ﺍﻷﻋﺠﻢ‪ ،‬ﻣﻮﱃ ﻋﺒﺪ ﺍﻟﻘﻴﺲ‪ ،‬ﻗﻴﻞ ﻟﻪ ﺍﻷﻋﺠﻢ ﻟﻠﻜﻨٍﺔ ﻛﺎﻧﺖ‬
‫ﻓﻴﻪ‪ .‬ﺃﺩﺭﻙ ﺃﺑﺎ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ‪ ،‬ﻭﺷﻬﺪ ﻣﻌﻬﻤﺎ ﻓﺘﺢ ﺇﺻﻄﺨﺮ‪ .‬ﻋﺪﻩ ﺍﺑﻦ ﺳﻼ ﹴﻡ ﰲ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻢ ﺍﻟﻔﺮﺯﺩﻕ ﻬﺑﺠﺎﺀ ﻋﺒﺪ ﺍﻟﻘﻴﺲ‪ ،‬ﻓﺄﺭﺳﻞ ﺇﻟﻴﻪ ﺯﻳﺎﺩ‪ :‬ﻻ ﺗﻌﺠﻞ ﺣﱴ ﺃﻫﺪﻱ ﺇﻟﻴﻚ‬
‫ﻫﺪﻳﺔﹰ‪ ،‬ﻓﺒﻌﺚ ﺇﻟﻴﻪ‪:‬‬
‫ﻓﻤﺎ ﺗﺮﻙ ﺍﳍﺎﺟﻮﻥ ﱄ ﺇﻥ ﻫﺠﻮﺗﻪ ‪ ...‬ﻣﺼﺤﹰﺎ ﺃﺭﺍﻩ ﰲ ﺃﺩﱘ ﺍﻟﻔﺮﺯﺩﻕ‬
‫ﻭﻣﺎ ﺗﺮﻛﻮﺍ ﻋﻈﻤﹰﺎ ﻳﺮﻯ ﲢﺖ ﳊﻤﻪ ‪ ...‬ﻟﻜﺎﺳﺮﻩ ﺃﺑﻘﻮﻩ ﻟﻠﻤﺘﻌﺮﻕ‬
‫ﺳﺄﻛﺴﺮ ﻣﺎ ﺃﺑﻘﻮﻩ ﱄ ﻣﻦ ﻋﻈﺎﻣﻪ ‪ ...‬ﻭﺃﻧﻜﺖ ﻣﺦ ﺍﻟﺴﺎﻕ ﻣﻨﻪ ﻭﺃﻧﺘﻔﻰ‬
‫ﻭﺇﻧﺎ ﻭﻣﺎ ﻬﺗﺪﻱ ﻟﻨﺎ ﺇﻥ ﻫﺠﻮﺗﻨﺎ ‪ ...‬ﻟﻜﺎﻟﺒﺤﺮ ﻣﻬﻤﺎ ﻳﻠﻖ ﰲ ﺍﻟﺒﺤﺮ ﻳﻐﺮﻕ‬
‫ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﻔﺮﺯﺩﻕ ﺍﻟﺸﻌﺮ ﻗﺎﻝ‪ :‬ﻣﺎ ﺇﱃ ﻫﺠﺎﺀ ﻫﺆﻻﺀ ﻣﻦ ﺳﺒﻴ ﹴﻞ ﻣﺎ ﻋﺎﺵ ﻫﺬﺍ ﺍﻟﻌﺒﺪ‪.‬‬

‫ﺕ ﺃﺧﺮ ﻓﺄﻋﻄﺎﻩ‪،‬‬
‫ﺕ ﻓﺄﻋﻄﺎﻩ‪ ،‬ﰒ ﻋﺎﺩ ﻓﺴﺄﻟﻪ ﰲ ﲬﺲ ﺩﻳﺎ ٍ‬
‫ﻭﺩﺧﻞ ﺯﻳﺎﺩ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﻓﺴﺄﻟﻪ ﰲ ﲬﺲ ﺩﻳﺎ ٍ‬
‫ﺕ ﻓﺄﻋﻄﺎﻩ‪ ،‬ﻓﺄﻧﺸﺄ ﻳﻘﻮﻝ‪:‬‬
‫ﰒ ﻋﺎﺩ ﻓﺴﺄﻟﻪ ﰲ ﻋﺸﺮ ﺩﻳﺎ ٍ‬
‫ﺳﺄﻟﻨﺎﻩ ﺍﳉﺰﻳﻞ ﻓﻤﺎ ﺗﻠﻜﺎ ‪ ...‬ﻭﺃﻋﻄﻰ ﻓﻮﻕ ﻣﻨﻴﺘﻨﺎ ﻭﺯﺍﺩﺍ‬
‫ﻭﺃﺣﺴﻦ ﰒ ﺃﺣﺴﻦ ﰒ ﻋﺪﻧﺎ ‪ ...‬ﻓﺄﺣﺴﻦ ﰒ ﻋﺪﺕ ﻟﻪ ﻓﻌﺎﺩﺍ‬
‫ﻣﺮﺍﺭﹰﺍ ﻻ ﺃﻋﻮﺩ ﺇﻟﻴﻪ ﺇﻻ ‪ ...‬ﺗﺒﺴﻢ ﺿﺎﺣﻜﺎﹰ ﻭﺛﲎ ﺍﻟﻮﺳﺎﺩﺍ‬
‫ﻭﻗﺎﻝ ﻳﺮﺛﻲ ﺍﳌﻐﲑﺓ ﺑﻦ ﺍﳌﻬﻠﺐ‪:‬‬
‫ﺇﻥ ﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﳌﺮﻭﺀﺓ ﺿﻤﻨﺎ ‪ ...‬ﻗﱪﹰﺍ ﲟﺮﻭ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺿﺢ‬
‫ﺽ ‪ ...‬ﻟﻠﻤﻮﺕ ﺑﲔ ﺃﺳﻨٍﺔ ﻭﺻﻔﺎﺋﺢ‬ ‫ﻣﺎﺕ ﺍﳌﻐﲑﺓ ﺑﻌﺪ ﻃﻮﻝ ﺗﻌﺮ ﹴ‬
‫ﻑ ﺳﺎﺑﺢ‬‫ﻓﺈﺫﺍ ﻣﺮﺭﺕ ﺑﻘﱪﻩ ﻓﺎﻋﻘﺮ ﺑﻪ ‪ ...‬ﻛﻮﻡ ﺍﳍﺠﺎﻥ ﻭﻛﻞ ﻃﺮ ٍ‬
‫ﻭﺍﻧﻀﺢ ﺟﻮﺍﻧﺐ ﻗﱪﻩ ﺑﺪﻣﺎﺋﻬﺎ ‪ ...‬ﻓﻠﻘﺪ ﻳﻜﻮﻥ ﺃﺧﺎ ﺩ ﹴﻡ ﻭﺫﺑﺎﺋﺢ‬
‫ﻭﻫﻲ ﻣﻦ ﺃﺣﺴﻦ ﺍﳌﺮﺍﺛﻲ‪ .‬ﺗﻮﰲ ﺯﻳﺎﺩ ﰲ ﺣﺪﻭﺩ ﺍﳌﺎﺋﺔ‪.‬‬
 ‫ﺯﻳﺪ ﺑﻦ ﺍﳊﺴﻦ‬

‫ﺍﺑﻦ ﺯﻳﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺼﻤﺔ ﺑﻦ ﲪﲑ ﺑﻦ ﺍﳊﺎﺭﺙ ﺫﻱ ﺭﻋﲔﹴ‪ ،‬ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ‬
‫ﺍﻟﻴﻤﻦ ﺍﻟﻜﻨﺪﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰒ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺍﻟﻠﻐﻮﻱ ﺍﳌﻘﺮﺉ ﺍﶈﺪﺙ‪ .‬ﻭﻟﺪ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪.‬‬
‫ﻭﺗﻮﰲ ﺑﺪﻣﺸﻖ ﺳﻨﺔ ﺳﺒﻊ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻗﺮﺃ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﺃﰊ ﳏﻤ ٍﺪ ﺳﺒﻂ ﺃﰊ ﻣﻨﺼﻮ ﹴﺭ ﺍﳋﻴﺎﻁ‪ ،‬ﻭﻋﻠﻰ ﺃﰊ‬
‫ﺍﻟﺴﻌﺎﺩﺍﺕ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﺍﻟﺸﺠﺮﻱ ﻭﺍﺑﻦ ﺍﳋﺸﺎﺏ‪ ،‬ﻭﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺃﰊ ﻣﻨﺼﻮ ﹴﺭ ﻣﻮﻫﻮﺏﹴ ﺍﳉﻮﺍﻟﻴﻘﻲ‪ ،‬ﻭﻣﻊ ﺍﳊﺪﻳﺚ ﻣﻦ‬
‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﻭﺁﺧﺮﻳﻦ‪ .‬ﻗﺪﻡ ﺩﻣﺸﻖ ﻓﺘﻘﺪﻡ ﻓﻴﻬﺎ ﻭﺗﺼﺪﺭ ﻭﺍﺯﺩﺣﻢ ﻋﻠﻴﻪ ﺍﻟﻄﻼﺏ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﻣﻦ ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ‬
‫ﺇﱃ ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻓﺘﻮﻏﻞ ﻓﻴﻪ ﻭﺃﻓﱴ ﻭﺍﺳﺘﻮﺯﺭﻩ ﻓﺮﻭﺥ ﺷﺎﻩ‪ ،‬ﰒ ﺍﺗﺼﻞ ﺑﺄﺧﻴﻪ ﺻﺎﺣﺐ ﲪﺎﺓ‪ .‬ﻭﺍﺧﺘﺺ ﺑﻪ ﻭﻗﺮﺃ‬
‫ﻋﻠﻴﻪ ﺍﳌﻠﻚ ﺍﳌﻌﻈﻢ ﻋﻴﺴﻰ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺄﻗﺮﺃﻩ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻭﺍﻹﻳﻀﺎﺡ ﻷﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺷﺮﺡ ﺳﻴﺒﻮﻳﻪ ﻻﺑﻦ‬
‫ﺩﺭﺳﺘﻮﻳﻪ‪ .‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ .‬ﻭﻛﺘﺐ ﺍﳋﻂ ﺍﳌﻨﺴﻮﺏ ﻭﻛﺎﻧﺖ ﻟﻪ ﺧﺰﺍﻧﺔ ﻛﺘﺐ ﺟﻠﻴﻠﺔ ﰲ‬
‫ﺟﺎﻣﻊ ﺑﲏ ﺃﻣﻴﺔ‪ .‬ﻭﻟﻪ ﺗﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ ﻭﺃﺧﺮﻯ ﻋﻠﻰ ﺧﻄﺐ ﺍﺑﻦ ﻧﺒﺎﻧﺔ ﻭﻛﺘﺎﺏ ﻧﺘﻒ ﺍﻟﻠﺤﻴﺔ ﻣﻦ ﺍﺑﻦ‬
‫ﺩﺣﻴﺔ ﺭﺩ ﻓﻴﻪ ﻋﻠﻰ ﺍﺑﻦ ﺩﺣﻴﺔ ﺍﻟﻜﻠﱯ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﲰﺎﻩ ﺍﻟﺼﺎﺭﻡ ﺍﳍﻨﺪﻱ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻃﻠﻘﺘﻚ ﺇﻥ ﺩﺧﻠﺖ ﺍﻟﺪﺍﺭ ﻭﺑﲔ ﺇﻥ ﺩﺧﻠﺖ ﺍﻟﺪﺍﺭ ﻃﻠﻘﺘﻚ‪ ،‬ﺃﻟﻔﻪ ﺟﻮﺍﺑﹰﺎ ﻟﺴﺆﺍ ﹴﻝ ﻭﺭﺩ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻟﻪ ﻏﲑ ﺫﻟﻚ‪ :‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻻﻣﲏ ﰲ ﺍﺧﺘﺼﺎﺭ ﻛﺘﱯ ﺣﺒﻴﺐ ‪ ...‬ﻓﺮﻗﺖ ﺑﻴﻨﻪ ﺍﻟﻠﻴﺎﱄ ﻭﺑﻴﲏ‬
‫ﻟﻴﺘﲏ ﻗﺪ ﺃﻃﻠﺖ ﻟﻜﻦ ﻋﺬﺭﻯ ‪ ...‬ﻓﻴﻪ ﺃﻥ ﺍﳌﺪﺍﺩ ﺇﻧﺴﺎﻥ ﻋﻴﲏ‬

‫ﺯﻳﺪ ﺑﻦ ﺍﳊﺴﻦ‬

‫ﺍﻷﺣﺎﻇﻲ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺃﺩﻳﺐ ﺷﺎﻋﺮ ﻛﺎﻥ ﺑﻌﺪ ﺍﳋﻤﺴﻤﺎﺋﺔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﻗﻮﻟﻪ ﰲ ﺳﻠﻄﺎﻥ ﺷﺎﺣﻂ ﻣﻦ ﺑﻼﺩ ﺍﻟﻴﻤﻦ‪:‬‬
‫ﻂ ‪ ...‬ﻳﺄﰐ ﺍﻟﺰﻣﺎ ﻣﻦ ﻣﻮﺿﻊ ﺍﻟﻐﺎﺋﻂ‬
‫ﻗﺎﻟﻮﺍ ﻟﻨﺎ ﺍﻟﺴﻠﻄﺎﻥ ﰲ ﺷﺎﺣ ٍ‬
‫ﻗﻠﺖ ﻫﻞ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﻓﻮﻗﻪ ‪ ...‬ﻗﺎﻟﻮﺍ ﺑﻞ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﻫﺎﺑﻂ؟‬

‫ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ‬

‫ﻼ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﻣﺸﺎﺭﻛﹰﺎ ﰲ ﻋﺪﺓ ﻋﻠﻮﻡﹴ‪ ،‬ﺃﺧﺬ ﺍﻟﻨﺤﻮ‬

‫ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﻔﺴﻮﻱ‪ ،‬ﻛﺎﻥ ﻋﻼﻣ ﹰﺔ ﻓﺎﺿ ﹰ‬
‫ﻋﻦ ﺃﰊ ﺍﳊﺴﲔ ﺍﺑﻦ ﺃﺧﺖ ﺃﰊ ﻋﻠ ﹴﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﻹﻳﻀﺎﺡ ﳋﺎﻟﻪ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻒ ﺃﰊ ﺍﻟﱪﻛﺎﺕ‬
‫ﻋﻤﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻮﰲ‪ ،‬ﻭﺃﺧﺬ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﺫ ﹴﺭ ﺍﳍﺮﻭﻱ ﻭﻏﲑﻩ‪ ،‬ﻭﺃﻗﺮﺃ ﺍﻟﻌﺮﺑﻴﺔ ﲝﻠﺐ ﻭﺩﻣﺸﻖ‪ ،‬ﻭﻟﻪ ﺷﺮﺡ‬
‫ﺍﻹﻳﻀﺎﺡ ﰲ ﺍﻟﻨﺤﻮ ﻷﰊ ﻋﻠ ﹴﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ﻷﰊ ﲤﺎ ﹴﻡ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺎﺕ ﺑﻄﺮﺍﺑﻠﺲ ﰲ ﺫﻱ ﺍﳊﺠﺔ‬
‫ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬

‫ﺑﺎﺏ ﺍﻟﺴﲔ‬
 ‫ﺳﺎﱂ ﺑﻦ ﺃﲪﺪ‬

‫ﺍﺑﻦ ﺳﺎ ﹴﱂ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﳌﺮﺟﻲ ﺑﻦ ﺃﰊ ﺍﻟﺼﻘﺮ ﺍﻟﺘﻤﻴﻤﻲ ﺍﳊﺎﺟﺐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳌﻨﺘﺨﺐ‪ ،‬ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﺮﻭﺿﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪،‬‬
‫ﻼ ﳓﻮﻳﹰﺎ ﻣﻨﻔﺮﺩﹰﺍ ﺑﺎﻟﻌﺮﻭﺽ‪ ،‬ﲰﻊ ﺻﺤﻴﺢ ﻣﺴﻠ ﹴﻢ ﻣﻦ ﺍﳌﺆﻳﺪ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﻭﻛﺎﻥ ﳏﺒﻮﺑﹰﺎ ﺣﺴﻦ‬
‫ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺍﻷﺧﻼﻕ‪ .‬ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﺮﻭﺽ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻟﻪ ﺃﺭﺟﻮﺯﺓ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ‬
‫ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﺸﻌﺮ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺎﺕ ﺑﺒﻐﺪﺍﺩ ﻳﻮﻡ ﺍﻷﺣﺪ ﺧﺎﻣﺲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺇﺣﺪﻯ ﻋﺸﺮﺓ‬
‫ﻭﺳﺘﻤﺎﺋ ٍﺔ‪.‬‬

‫ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻓﺮﻭﺥ‬

‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﺮﻳﺮ ﺍﳌﻜﻲ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻣﻮﱃ ﺑﲏ ﺟﺬﳝﺔ ﺍﺑﻦ ﻋﺪﻱ ﺑﻦ ﺍﻟﺪﻳﻞ‪ .‬ﲰﻊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪،‬‬
‫ﺖ ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﻭﺛﻘﻪ ﺃﲪﺪ‪ ،‬ﻭﺭﻭﻯ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﻭﺭﻭﻯ ﻋﻨﻪ ﻋﻄﺎﺀ ﻭﺣﺒﻴﺐ ﺑﻦ ﺃﰊ ﺛﺎﺑ ٍ‬
‫ﻼ ﺇﱃ ﺑﲏ ﺃﻣﻴﺔ ﻣﺎﺩﺣﹰﺎ ﳍﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‬
‫ﺐ ﻣﺎﺋ ﹰ‬
‫ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻨﺤﺮﻓﹰﺎ ﻋﻦ ﺁﻝ ﺃﰊ ﻃﺎﻟ ﹴ‬
‫ﻷﰊ ﺍﻟﻄﻔﻴﻞ ﻋﺎﻣﺮ ﺑﻦ ﻭﺍﺛﻠﺔ ﻭﻛﺎﻥ ﺷﻴﻌﻴﹰﺎ‪:‬‬
‫ﻟﻌﻤﺮﻙ ﺇﻧﲏ ﻭﺃﺑﺎ ﻃﻔﻴﻞ ‪ ...‬ﳌﺨﺘﻠﻔﺎﻥ ﻭﺍﷲ ﺍﻟﺸﻬﻴﺪ‬

‫ﻟﻘﺪ ﺿﻠﻮﺍ ﲝﺐ ﺃﰊ ﺗﺮﺍﺏ ‪ ...‬ﻛﻤﺎ ﺿﻠﺖ ﻋﻦ ﺍﳊﻖ ﺍﻟﻴﻬﻮﺩ‬

‫ﻭﻫﻮ ﺍﻟﻘﺎﻝ ﺭﺛﻰ ﺑﲏ ﺃﻣﻴ ﹰﺔ ﻋﻨﺪ ﺍﻧﻘﻀﺎﺀ ﺩﻭﻟﺘﻬﻢ‪:‬‬
‫ﺃﻣﺴﺖ ﻧﺴﺎﺀ ﺑﲏ ﺃﻣﻴﺔ ﺃﳝﹰﺎ ‪ ...‬ﻭﺑﻨﺎﻬﺗﻢ ﲟﻀﻴﻌﺔٍ ﺃﻳﺘﺎﻡ‬
‫ﻧﺎﻣﺖ ﺟﺪﻭﺩﻫﻢ ﻭﺃﺳﻘﻂ ﳒﻤﻬﻢ ‪ ...‬ﻭﺍﻟﻨﺠﻢ ﻳﺴﻘﻂ ﻭﺍﳉﺪﻭﺩ ﺗﻨﺎﻡ‬
‫ﺧﻠﺖ ﺍﳌﻨﺎﺑﺮ ﻭﺍﻷﺳﺮﺓ ﻣﻨﻬﻢ ‪ ...‬ﻓﻌﻠﻴﻬﻢ ﺣﱴ ﺍﳌﻤﺎﺕ ﺳﻼﻡ‬
‫ﺖ ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋ ٍﺔ‪.‬‬
‫ﺗﻮﰲ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻷﻋﻤﻰ ﺑﻌﺪ ﺳﻨﺔ ﺳ ٍ‬

‫ﺳﺤﻴﻢ ﺑﻦ ﺣﻔﺺ‬

‫ٍ‬
‫ﺃﺑﻮ ﺍﻟﻴﻘﻈﺎﻥ ﺍﻷﺧﺒﺎﺭﻱ ﺍﻟﻨﺴﺎﺑﺔ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ﺗﺴﻌﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻨﺪﱘ ﻭﺫﻛﺮ ﻟﻪ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ‪ :‬ﻛﺘﺎﺏ‬
‫ﻑ ﻭﺃﺧﺒﺎﺭﻫﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺴﺐ ﺍﻟﻜﺜﲑ ﻛﺘﺎﺏ‬
‫ﺃﺧﺒﺎﺭ ﲤﻴﻢﹴ‪ ،‬ﻛﺘﺎﺏ ﺣﻠﻖ ﲤﻴ ﹴﻢ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻛﺘﺎﺏ ﻧﺴﺐ ﺧﻨﺪ ٍ‬
‫ﺍﻟﻨﻮﺍﺩﺭ‪.‬‬

‫ﺳﺮﺍﺝ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺳﺮﺍﺝ‬

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‫ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﺃﰊ ﻣﺮﻭﺍﻥ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻷﺧﺒﺎﺭﻱ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻛﺎﻥ ﻋﺎﱂ ﺍﻷﻧﺪﻟﺲ ﰲ ﻭﻗﺘﻪ‪ ،‬ﻛﺎﻥ ﳚﺘﻤﻊ‬
 ‫ﺇﻟﻴﻪ ﻣﻬﺮﺓ ﺍﻟﻨﺤﺎﺓ ﻛﺎﺑﻦ ﺍﻷﺑﺮﺵ ﻭﺍﺑﻦ ﺍﻟﺒﺎﺩﺵ ﻭﻣﻦ ﰲ ﻃﺒﻘﺘﻬﻤﺎ ﻳﺘﻠﻘﻮﻥ ﻋﻨﻪ ﻟﻮﻗﻮﻓﻪ ﻋﻠﻰ ﺩﻗﺎﺋﻖ ﺍﻟﻨﺤﻮ ﻭﻟﻐﺎﺕ‬
‫ﺍﻟﻌﺮﺏ ﻭﺃﺷﻌﺎﺭﻫﺎ ﻭﺃﺧﺒﺎﺭﻫﺎ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻭﺍﺑﻦ ﺧﲑﺓ ﻭﻏﲑﳘﺎ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺑﺚ ﺍﻟﺼﻨﺎﺋﻊ ﻻ ﲢﻔﻞ ﲟﻮﻗﻌﻬﺎ ‪ ...‬ﰲ ﺁﻣ ﹴﻞ ﺷﻜﺮ ﺍﳌﻌﺮﻭﻑ ﺃﻭ ﻛﻔﺮﺍ‬
‫ﻛﺎﻟﻐﻴﺚ ﻟﻴﺲ ﻳﺒﺎﱄ ﺣﻴﻨﻤﺎ ﺍﻧﻜﺴﺒﺖ ‪ ...‬ﻣﻨﻬﺎ ﺍﻟﻐﻤﺎﺋﻢ ﺗﺮﺑﹰﺎ ﻛﺎﻥ ﺃﻭ ﺣﺠﺮﺍ‬
‫ﻣﺎﺕ ﺍﺑﻦ ﺃﰊ ﻣﺮﻭﺍﻥ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﲬﺴﻤﺎﺋﺔ‪.‬‬

‫ﺍﻟﺴﺮﻱ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﺴﺮﻱ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻜﻨﺪﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺴﺮﻱ ﺍﻟﺮﻓﺎﺀ ﺍﳌﻮﺻﻠﻲ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺸﻬﻮﺭ‪ .‬ﺃﺳﻠﻤﻪ ﺃﺑﻮﻩ ﺻﺒﻴﹰﺎ ﻟﻠﺮﻓﺎﺋﲔ ﺑﺎﻟﻮﺻﻞ‬
‫ﻓﻜﺎﻥ ﻳﺮﻓﻮ ﻭﻳﻄﺮﺯ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻳﻨﻈﻢ ﺍﻟﺸﻌﺮ ﻭﳚﻴﺪ ﻓﻴﻪ‪ .‬ﻛﺘﺐ ﺇﻟﻴﻪ ﰲ ﺫﻟﻚ ﺍﳊﺎﻝ ﺻﺪﻳﻖ ﻟﻪ ﻳﺴﺄﻝ ﻋﻦ‬
‫ﺧﱪﻩ ﻭﺣﺎﻟﻪ ﰲ ﺣﺮﻓﺘﻪ ﻓﻜﺘﺐ ﺇﻟﻴﻪ‪:‬‬
‫ﻳﻜﻔﻴﻚ ﻣﻦ ﲨﻠﺔ ﺃﺧﺒﺎﺭﻱ ‪ ...‬ﻳﺴﺮﻱ ﻣﻦ ﺍﳊﺐ ﻭﺇﻋﺴﺎﺭﻱ‬
‫ﰲ ﺳﻮﻗ ٍﺔ ﺃﻓﻀﻠﻬﻢ ﻣﺮﺗ ٍﺪ ‪ ...‬ﻧﻘﺼﹰﺎ ﻓﻔﻀﻠﻲ ﺑﻴﻨﻬﻢ ﻋﺎﺭﻱ‬
‫ﻭﻛﺎﻧﺖ ﺍﻹﺑﺮﺓ ﻓﻴﻤﺎ ﻣﻀﻰ ‪ ...‬ﺻﺎﺋﻨ ﹰﺔ ﻭﺟﻬﻲ ﻭﺃﺷﻌﺎﺭﻱ‬
‫ﻓﺄﺻﺒﺢ ﺍﻟﺮﺯﻕ ﻬﺑﺎ ﺿﻴﻘﹰﺎ ‪ ...‬ﻛﺄﻧﻪ ﻣﻦ ﺛﻘﺒﻬﺎ ﺟﺎﺭﻱ‬
‫ﻓﻠﻤﺎ ﺟﺎﺩ ﺷﻌﺮﻩ ﺍﻧﺘﻘﻞ ﻣﻦ ﺣﺮﻓﺔ ﺍﻟﺮﻓﻮ ﺇﱃ ﺣﺮﻓﺔ ﺍﻷﺩﺏ‪ ،‬ﻭﺍﺷﺘﻐﻞ ﺑﺎﻟﻮﺭﺍﻗﺔ ﻓﻜﺎﻥ ﻳﻨﺴﺦ ﺩﻳﻮﺍﻥ ﺷﻌﺮ ﻛﺸﺎﺟﻢ‬
‫ﻭﻛﺎﻥ ﻣﻐﺮﻱ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺪﺱ ﻓﻴﻤﺎ ﻳﻜﺘﺒﻪ ﻣﻨﻪ ﺃﺣﺴﻦ ﺷﻌﺮ ﺍﳋﺎﻟﺪﻳﲔ ﻟﻴﺰﻳﺪ ﰲ ﺣﺠﻢ ﻣﺎ ﻳﻨﺴﺨﻪ ﻭﻳﻨﻔﻖ ﺳﻮﻗﻪ‪،‬‬
‫ﻭﻳﺸﻨﻊ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﳋﺎﻟﺪﻳﲔ ﻟﻌﺪﺍﻭ ٍﺓ ﻛﺎﻧﺖ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻤﺎ ﻓﻜﺎﻥ ﻳﺪﻋﻰ ﻋﻠﻴﻬﻤﺎ ﺳﺮﻗﺔ ﺷﻌﺮﻩ ﻭﺷﻌﺮ ﻏﺮﻩ‪ ،‬ﻓﻜﺎﻥ‬
‫ﻚ ﻣﻦ ﺍﻟﻌﻴﺶ ﺇﱃ ﺃﻥ‬‫ﻓﻴﻤﺎ ﻳﺪﺳﻪ ﻣﻦ ﺷﻌﺮﳘﺎ ﰲ ﺩﻳﻮﺍﻥ ﻛﺸﺎﺟﻢ‪ ،‬ﻳﺘﻮﺧﻰ ﺍﺛﺒﺎﺕ ﻣﺪﻋﺎﺓ‪ ،‬ﻭﱂ ﻳﺰﻝ ﺍﻟﺴﺮﻯ ﰲ ﺿﻨ ٍ‬
‫ﺧﺮﺝ ﺇﱃ ﺣﻠﺐ ﻭﺍﺗﺼﻞ ﺑﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻭﻣﺪﺣﻪ ﻭﺃﻗﺎﻡ ﲝﻀﺮﺗﻪ ﻓﺎﺷﺘﻬﺮ ﻭﺑﻌﺪ ﺻﻴﺘﻪ‪ ،‬ﻭﻧﻔﻖ ﺳﻮﻕ ﺷﻌﺮﻩ ﻋﻨﺪ‬
‫ﺃﻣﺮﺍﺀ ﺑﲏ ﲪﺪﺍﻥ ﻭﺭﺅﺳﺎﺀ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﳌﺎ ﻣﺎﺕ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﻧﺘﻘﻞ ﺍﻟﺴﺮﻱ ﺇﱃ ﺑﻐﺪﺍﺩ ﻭﻣﺪﺡ ﺍﻟﻮﺯﻳﺮ‬
‫ﺍﳌﻬﻠﱯ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻟﺼﺪﻭﺭ ﻓﺎﺭﺗﻔﻖ ﻭﺍﺭﺗﺰﻕ‪ ،‬ﻭﺣﺴﻨﺖ ﺣﺎﻟﻪ ﻭﺳﺎﺭ ﺷﻌﺮﻩ ﰲ ﺍﻵﻓﺎﻕ‪ ،‬ﻭﻟﻠﺴﺮﻱ‬
‫ﺗﺼﺎﻧﻴﻒ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺮﺓ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﶈﺐ ﻭﺍﶈﺒﻮﺏ‪ .‬ﻭﺍﳌﺸﻤﻮﻡ ﻭﺍﳌﺸﺮﻭﺏ ﻭﺩﻳﻮﺍﻥ ﺷﻌ ﹴﺮ ﻳﺪﺧﻞ ﰲ ﳎﻠﺪﻳﻦ‪.‬‬
‫ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﻣﺪﺍﺋﺤﻪ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻗﻮﻟﻪ‪:‬‬
‫ﺃﻋﺰﻣﺘﻚ ﺍﻟﺸﻬﺎﺏ ﺃﻡ ﺍﻟﻨﻬﺎﺭ ‪ ...‬ﻭﺭﺍﺣﺘﻚ ﺍﻟﺴﺤﺎﺏ ﺃﻡ ﺍﻟﺒﺤﺎﺭ؟؟‬
‫ﲎ ﻭﺗﻀﺤﻰ ‪ ...‬ﲤﻮﺭ ﺑﻚ ﺍﻟﺒﺴﻴﻄﺔ ﺃﻭ ﲤﺎﺭ‬ ‫ﺧﻠﻘﺖ ﻣﻨﻴ ﹰﺔ ﻭﻣ ً‬
‫ﲢﻠﻰ ﺍﻟﺪﻳﻦ ﺃﻭ ﲢﻤﻰ ﲪﺎﻩ ‪ ...‬ﻓﺄﻧﺖ ﻋﻠﻴﻪ ﺳﻮﺭ ﺃﻭ ﺳﻮﺍﺭ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺣﻀﺮﻧﺎ ﻭﺍﳌﻠﻮﻙ ﻟﻪ ﻗﻴﺎﻡ ‪ ...‬ﺗﻐﺾ ﻧﻮﺍﻇﺮﹰﺍ ﻓﻴﻬﺎ ﺍﻧﻜﺴﺎﺭ‬
‫ﻭﺯﺭﻧﺎ ﻣﻨﻪ ﻟﻴﺚ ﺍﻟﻐﺎﺏ ﻃﻠﻘﹰﺎ ‪ ...‬ﻭﱂ ﻧﺮ ﻗﺒﻠﻪ ﻟﻴﺜﹰﺎ ﻳﺰﺍﺭ‬
‫ﻓﻌﺸﺖ ﳐﲑﹰﺍ ﻟﻚ ﰲ ﺍﻷﻣﺎﱐ ‪ ...‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻌﺪﻭ ﻟﻚ ﺍﳋﻴﺎﺭ‬
‫ﻭﺿﻴﻔﻚ ﻟﻠﺤﻴﺎ ﺍﳌﻨﻬﻞ ﺿﻒ ‪ ...‬ﻭﺟﺎﺭﻙ ﻟﻠﺮﺑﻴﻊ ﺍﻟﻄﻠﻖ ﺟﺎﺭ‬
 ‫ﻭﻣﻦ ﻏﺮﺭ ﺷﻌﺮﻩ ﰲ ﺍﻟﻐﺰﻝ ﻗﻮﻟﻪ‪.‬‬
‫ﺑﻼﱐ ﺍﳊﺐ ﻓﻴﻚ ﲟﺎ ﺑﻼﱐ ‪ ...‬ﻓﺸﺄﱐ ﺃﻥ ﺗﻔﻴﺾ ﻏﺮﻭﺏ ﺷﺎﱐ‬
‫ﺃﺑﻴﺖ ﺍﻟﻠﻴﻞ ﻣﺮﺗﻘﺒﹰﺎ ﺃﻧﺎﺟﻲ ‪ ...‬ﺑﺼﺪﻕ ﺍﻟﻮﺟﺪ ﻛﺎﺫﺑﺔ ﺫ‬
‫ﻓﺘﺸﻬﺪ ﱄ ﻋﻠﻰ ﺍﻷﺭﻕ ﺍﻟﺜﺮﻳﺎ ‪ ...‬ﻭﻳﻌﻠﻢ ﻣﺎ ﺃﺟﻦ ﺍﻟﻔﺮﻗﺪﺍﻥ‬
‫ﻼ ‪ ...‬ﺑﺬﺍﻙ ﺍﳋﻴﻢ ﻭﺍﳋﻴﻢ ﺍﻟﺪﻭﺍﱐ‬ ‫ﺇﺫﺍ ﺩﻧﺖ ﺍﳋﻴﺎﻡ ﺑﻪ ﻓﺄﻫ ﹰ‬
‫ﻓﺒﲔ ﺳﺠﻮﻓﻬﺎ ﺃﻗﻤﺎﺭ ﹴﰎ ‪ ...‬ﻭﺑﲔ ﻋﻤﺎﺩﻫﺎ ﺃﻏﺼﺎﻥ ﺑﺎﻥ‬
‫ﻭﻣﺬﻫﺒﺔ ﺍﳋﺪﻭﺩ ﲜﻠﻨﺎ ﹴﺭ ‪ ...‬ﻣﻔﻀﻀﺔ ﺍﻟﺜﻐﻮﺭ ﺑﺄﻗﺤﻮﺍﻥ‬
‫ﺳﻘﺎﻧﺎ ﺍﷲ ﻣﻦ ﺭﻳﺎﻙ ﺭﻳﺎ ‪ ...‬ﻭﺣﻴﺎﻧﺎ ﺑﺄﻭﺟﻬﻚ ﺍﳊﺴﺎﻥ‬

‫ﺳﺘﺼﺮﻑ ﻃﺎﻋﱵ ﻋﻤﻦ ﻬﻧﺎﱐ ‪ ...‬ﺩﻣﻮﻉ ﻓﻴﻚ ﺗﻠﺤﻰ ﻣﻦ ﳊﺎﱐ‬

‫ﻭﱂ ﺃﺟﻬﻞ ﻧﺼﻴﺤﺘﻪ ﻭﻟﻜﻦ ‪ ...‬ﺟﻨﻮﻥ ﺍﳊﺐ ﺃﺣﻠﻰ ﰲ ﺟﻨﺎﱐ‬
‫ﻓﻴﺎ ﻭﻟﻊ ﺍﻟﻌﻮﺍﺫﻝ ﺧﻞ ﻋﲎ ‪ ...‬ﻭﻳﺎ ﻛﻒ ﺍﻟﻐﺮﺍﻡ ﺧﺬﻱ ﻋﻨﺎﱐ‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻟﻮﺭﺩ‪:‬‬
‫ﻟﻮ ﺭﺣﺒﺖ ﻛﺄﺱ ﺑﺬﻱ ﺯﻭﺭٍﺓ ‪ ...‬ﻟﺮﺣﺒﺖ ﺑﺎﻟﻮﺭﺩ ﺇﺫ ﺯﺍﺭﻫﺎ‬
‫ﺟﺎﺀ ﻓﺨﻠﻨﺎﻫﺎ ﺧﺪﻭﺩﹰﺍ ﺑﺪﺕ ‪ ...‬ﻣﻀﺮﻣﺔﹰ ﻣﻦ ﺧﺠﻞ ﻧﺎﺭﻫﺎ‬
‫ﻭﻋﻄﺮ ﺍﻟﺪﻧﻴﺎ ﻓﻄﺎﺑﺖ ﺑﻪ ‪ ...‬ﻻ ﻋﺪﻣﺖ ﺩﻧﻴﺎﻩ ﻋﻄﺎﺭﻫﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺭﻭﺿ ٍﺔ ﺑﺎﺕ ﻃﻞ ﺍﻟﻐﻴﺚ ﻳﻨﺴﺠﻬﺎ ‪ ...‬ﺣﱴ ﺇﺫﺍ ﻧﺴﺠﺖ ﺃﺿﺤﻰ ﻳﺪﳚﻬﺎ‬
‫ﺇﺫﺍ ﺗﻨﻔﺲ ﻓﻴﻪ ﺭﻳﺢ ﻧﺮﺟﺴﻬﺎ ‪ ...‬ﻧﺎﻏﻰ ﺟﲎ ﺧﺰﺍﻣﺎﻫﺎ ﺑﻨﻔﺴﺠﻬﺎ‬
‫ﺃﻗﻮﻝ ﻓﻴﻬﺎ ﻟﺴﺎﻗﻴﻨﺎ ﻭﰲ ﻳﺪﻩ ‪ ...‬ﻛﺄﺱ ﻛﺸﻌﻠﺔ ﻧﺎ ﹴﺭ ﺇﺫ ﻳﺆﺟﺠﻬﺎ‬
‫ﻻ ﲤﺰﺟﻨﻬﺎ ﺑﻐﲑ ﺍﻟﺮﻳﻖ ﻣﻨﻚ ﻭﺇﻥ ‪ ...‬ﺗﺒﺨﻞ ﺑﺬﺍﻙ ﻓﺪﻣﻌﻲ ﺳﻮﻑ ﳝﺰﺟﻬﺎ‬
‫ﺃﻗﻞ ﻣﺎ ﰊ ﻣﻦ ﺣﺒﻴﻚ ﺃﻥ ﻳﺪﻱ ‪ ...‬ﺇﺫﺍ ﺩﻧﺖ ﻣﻦ ﻓﺆﺍﺩﻱ ﻛﺎﻥ ﻳﻨﻀﺠﻬﺎ‬

‫ﺳﻌﺪﺍﻥ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‬

‫ﻒ ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻬﻧﺮ‬

‫ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﻀﺮﻳﺮ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺮﺍﻭﻳﺔ ﻣﻮﱃ ﻋﺎﺗﻜﺔ ﻣﻮﻻﺓ ﺍﳌﻬﺪﻱ ﺍﻣﺮﺃﺓ ﺍﳌﻌﻠﻰ ﺑﻦ ﻃﺮﻳ ٍ‬
‫ﺍﳌﻌﻠﻰ ﺑﺒﻐﺪﺍﺩ‪ .‬ﻛﺎﻥ ﻣﻦ ﺭﻭﺍﺓ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ ﻛﻮﰲ ﺍﳌﺬﻫﺐ‪ .‬ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺩﻳﻨﺎ ﹴﺭ ﺍﳍﺎﴰﻲ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻨﻘﺎﺋﺾ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﻣﺜﺎﻝ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﻋﺸﺮﻳﻦ‬
‫ﻭﻣﺎﺋﺘﲔ‪.‬‬

‫ﺳﻌﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﻜﻲ‬

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‫ﻼ ﻋﺎﳌﹰﺎ ﺑﺎﻷﺩﺏ ﻣﻐﺎﻟﻴﹰﺎ ﰲ ﺍﻟﺘﺸﻴﻊ‪ ،‬ﻟﻪ ﺷﻌﺮ ﺟﻴﺪ ﺃﻛﺜﺮﻩ ﰲ ﻣﺪﻳﺢ ﺃﻫﻞ‬
‫ﺍﻟﻨﻴﻠﻲ ﺍﳌﺆﺩﺏ ﺍﻟﺸﻴﻌﻲ‪ .‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺲ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻭﻗﺪ ﻧﺎﻫﺰ ﺍﳌﺎﺋﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬ ‫ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻟﻪ ﻏﺰﻝ ﺭﻗﻴﻖ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻗﻤﺮ ﺃﻗﺎﻡ ﻗﻴﺎﻣﱵ ﺑﻘﻮﺍﻣﻪ ‪ ...‬ﱂ ﻻ ﳚﻮﺩ ﳌﻬﺠﱵ ﺑﺬﻣﺎﻣﻪ؟‬
‫ﻣﻠﻜﺘﻪ ﻛﺒﺪﻱ ﻓﺄﺗﻠﻒ ﻣﻬﺠﱵ ‪ ...‬ﲜﻤﺎﻝ ﻬﺑﺠﺘﻪ ﻭﺣﺴﻦ ﻛﻼﻣﻪ‬
‫ﺏ ﻛﺄﻥ ﺭﺿﺎﺑﺔ ‪ ...‬ﺷﻬﺪ ﻣﺬﺍﺏ ﰲ ﻋﺒﲑ ﻣﺪﺍﻣﻪ‬ ‫ﻭﲟﺒﺴ ﹴﻢ ﻋﺬ ﹴ‬
‫ﻑ ﺃﺣﻮ ﹴﺭ ‪ ...‬ﺻﻤﻰ ﺍﻟﻘﻠﻮﺏ ﺇﺫﺍ ﺭﻣﻰ ﺑﺴﻬﺎﻣﻪ‬
‫ﺞ ﻭﻃﺮ ٍ‬
‫ﻭﺑﻨﺎﻇ ﹴﺮ ﻏﻨ ﹴ‬
‫ﻭﻛﺄﻥ ﺧﻂ ﻋﺬﺍﺭﻩ ﰲ ﺧﺪﻩ ‪ ...‬ﴰﺲ ﲡﻠﺖ ﻭﻫﻲ ﲢﺖ ﻟﺌﺎﻣﻪ‬
‫ﻓﺎﻟﺼﺒﺢ ﻳﺴﻔﺮ ﻣﻦ ﺿﻴﺎﺀ ﺟﺒﻴﻨﻪ ‪ ...‬ﻭﺍﻟﻠﻴﻞ ﻳﻘﺒﻞ ﻣﻦ ﺃﺛﻴﺚ ﻇﻼﻣﻪ‬
‫ﻭﺍﻟﻈﱯ ﻟﻴﺲ ﳊﺎﻇﻪ ﻛﻠﺤﺎﻇﻪ ‪ ...‬ﻭﺍﻟﻐﺼﻦ ﻟﻴﺲ ﻗﻮﺍﻣﻪ ﻛﻘ ﻮﺍﻣﻪ‬
‫ﻗﻤﺮ ﻛﺄﻥ ﺍﳊﺴﻦ ﻳﻌﺸﻖ ﺑﻌﻀﻪ ‪ ...‬ﺑﻌﻀﹰﺎ ﻓﺴﺎﻋﺪﻩ ﻋﻠﻰ ﻗﺴﺎﻣﻪ‬
‫ﻓﺎﳊﺴﻦ ﻣﻦ ﺗﻠﻘﺎﺋﻪ ﻭﻭﺭﺍﺋﻪ ‪ ...‬ﻭﳝﻴﻨﻪ ﻭﴰﺎﻟﻪ ﻭﺃﻣﺎﻣﻪ‬
‫ﻑ ﻟﺮﻗﺔ ﺧﺼﺮﻩ ‪ ...‬ﻳﻨﻘﺪ ﺑﺎﻷﺭﺩﺍﻑ ﻋﻨﺪ ﻗﻴﺎﻣﻪ‬
‫ﻭﻳﻜﺎﺩ ﻣﻦ ﺗﺮ ٍ‬

‫ﺳﻌﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬

‫ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻨﻮﺭﺍﱐ ﺍﳊﺮﺍﱐ ﺍﻟﻨﺤﻮﻱ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻛﺎﻥ ﺗﺎﺟﺮﹰﺍ ﻳﺴﺎﻓﺮ ﺇﱃ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ ﻭﺧﺮﺍﺳﺎﻥ‪،‬‬
‫ﻭﺳﻜﻦ ﺑﻐﺪﺍﺩ ﻣﺮ ﹰﺓ ﻭﺃﺧﺬ ﻓﻴﻬﺎ ﻋﻦ ﺃﰊ ﻣﻨﺼﻮ ﹴﺭ ﻣﻮﻫﻮ ﺏﹴ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻭﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻨﺤﻮ ﺟﻴﺪ ﺍﻟﻨﻈﻢ‬
‫ﻭﺍﻟﻨﺜﺮ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﲦﺎﻧﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻭﻣﻦ ﺷﻌﺮﻩ‪.‬‬
‫ﻭﻟﺴﺖ ﻛﻤﻦ ﺃﺧﲎ ﻋﻠﻴﻪ ﺯﻣﺎﻧﻪ ‪ ...‬ﻓﻈﻞ ﻋﻠﻰ ﺃﺣﺪﺍﺛﻪ ﻳﺘﻌﺘﺐ‬
‫ﺗﻠﺬ ﻟﻪ ﺍﻟﺸﻜﻮﻯ ﻭﺇﻥ ﱂ ﳚﺪ ﻬﺑﺎ ‪ ...‬ﺷﻔﺎ ًﺀ ﻛﻤﺎ ﻳﻠﺘﺬ ﺑﺎﳊﻚ ﺃﺟﺮﺏ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺟﺎﺀﺕ ﺗﺴﺎﺋﻞ ﻋﻦ ﻟﻴﻠﻰ ﻓﻘﻠﺖ ﳍﺎ ‪ ...‬ﻭﺻﻮﺭﺓ ﺍﳍﻢ ﲤﺤﻮ ﺻﻮﺭﺓ ﺍﳉﺬﻝ‬
‫ﻟﻴﻠﻰ ﺑﻜﻔﻚ ﺑﺄﻏﲎ ﻋﻦ ﺳﺆﺍﻟﻚ ﱄ ‪ ...‬ﺇﻥ ﺑﻨﺖ ﻃﺎﻝ ﻭﺇﻥ ﻭﺍﺻﻠﺖ ﱂ ﻳﻄﻞ‬

‫ﺳﻌﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺷﺪﺍﺩ‬

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‫ﻼ ﺷﺎﻋﺮﹰﺍ ﳎﻴﺪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﺻﺤﺒﺔ ﻭﻣﻮﺩﺓ‬
‫ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻨﺎﺟﻢ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻭﳐﺎﻃﺒﺎﺕ ﺗﻮﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋ ٍﺔ ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺷﺪﻭ ﺃﻟﺪ ﻣﻦ ﺍﺑﺘﺪﺍ ‪ ...‬ﺀ ﺍﻟﻌﲔ ﰲ ﺇﻏﻔﺎﺋﻬﺎ‬
‫ﺲ ﻭﻧﻴﻞ ﺭﺟﺎﺋﻬﺎ‬‫ﺃﺣﻠﻰ ﻭﺃﺷﻬﻰ ﻣﻦ ﻣﲎ ‪ ...‬ﻧﻔ ﹴ‬
 ‫ﻭﻗﺎﻝ‪:‬‬
‫ﻋﻠﻤﻲ ﺑﺄﻧﻚ ﺟﺎﻫﻞ ‪ ...‬ﻫﻮ ﺟﻨﺔ ﻟﻚ ﻣﻦ ﻏﻴﺎﰊ‬
‫ﻭﺍﻟﺼﻤﺖ ﻋﻨﻚ ﻭﺻﺮﻡ ﺣﺐ ‪ ...‬ﱃ ﻣﻨﻚ ﺃﺑﻠﻎ ﻣﻦ ﻋﺘﺎﰊ‬
‫ﻭﺟﻮﺍﺏ ﻣﺜﻠﻚ ﺃﻥ ﻳﻘﺎ ‪ ...‬ﺑﻞ ﺑﺎﻟﺴﻜﻮﺕ ﻋﻦ ﺍﳉﻮﺍﺏ‬
‫ﻣﺎ ﺯﻟﺖ ﺃﻋﻠﻢ ﻋﻦ ﻛﻼ ‪ ...‬ﺏ ﺍﻟﻨﺎﺱ ﻓﻌﻞ ﺃﺧﻲ ﺍﺟﺘﻨﺎﺏ‬
‫ﻭﺃﺑﻴﺤﻬﻢ ﺻﻔﺢ ﺍﻟﺬﻧﻮﺏ ‪ ...‬ﻓﻜﻴﻒ ﻋﻦ ﻛﻠﺐ ﺍﻟﻜﻼﺏ؟‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻟﺌﻦ ﻛﺎﻥ ﻋﻦ ﻋﻴﲏ ﺃﲪﺪ ﻏﺎﺋﺒﹰﺎ ‪ ...‬ﻓﻤﺎ ﻫﻮ ﻋﻦ ﻋﲔ ﺍﻟﻀﻤﲑ ﺑﻐﺎﺋﺐ‬
‫ﻟﻪ ﺻﻮﺭﺓ ﰲ ﺍﻟﻘﻠﺐ ﱂ ﻳﻘﺼﻬﺎ ﺍﻟﻨﻮﻯ ‪ ...‬ﻭﱂ ﺗﺘﺨﻄﻔﻬﺎ ﺃﻛﻒ ﺍﻟﻨﻮﺍﺋﺐ‬

‫ﺇﺫﺍ ﺳﺎﺀﱐ ﻣﻨﻪ ﻧﺰﻭﺡ ﺩﻳﺎﺭﻩ ‪ ...‬ﻭﺿﺎﻗﺖ ﻋﻠﻲ ﰲ ﻧﻮﺍﻩ ﻣﺬﺍﻫﱯ‬

‫ﺡ ‪ ...‬ﳏﻠﺘﻪ ﺑﲔ ﺍﳊﺸﺎ ﻭﺍﻟﺘﺮﺍﺋﺐ‬
‫ﺺ ﻟﻪ ﻏﲑ ﻧﺎﺯ ﹴ‬
‫ﻋﻄﻔﺖ ﻋﻠﻰ ﺷﺨ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﺍﺷﺘﻜﺖ ﻭﺟﻨﻨﺘﺎ ﻭﺟﻬﻪ ‪ ...‬ﻗﻠﺖ ﳍﻢ ﺃﺣﺴﻦ ﻣﺎ ﻛﺎﻥ‬
‫ﲪﺮﺓ ﻭﺭﺩ ﺍﳋﺪ ﺃﻋﺪﻬﺗﻤﺎ ‪ ...‬ﻭﺍﻟﺼﺒﻎ ﻗﺪ ﻳﻨﻔﺬ ﺃﺣﻴﺎﻧﺎ‬

‫ﺳﻌﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‬

‫ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳊﻈﲑﻱ ﰒ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻮﺭﺍﻕ ﺩﻻﻝ ﺍﻟﻜﺘﺐ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ‬
‫ﻼ ﺷﺎﻋﺮﹰﺍ ﺭﻗﻴﻖ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻣﻨﻬﺎ‪ :‬ﺯﻳﻨﺔ ﺍﻟﺪﻫﺮ ﻭﻋﺼﺮﺓ ﺃﻫﻞ ﺍﻟﻌﺼﺮ ﰲ ﺫﻛﺮ ﻟﻄﺎﺋﻒ ﺷﻌﺮﺍﺀ‬ ‫ﻓﺎﺿ ﹰ‬
‫ﻼ ﻋﻠﻰ ﻳﺘﻴﻤﺔ ﺍﻟﺪﻫﺮ ﻟﻠﺜﻌﺎﻟﱯ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﳌﺢ ﺍﳌﻠﺢ‪،‬‬
‫ﺍﻟﻌﺼﺮ‪ ،‬ﺫﻳﻞ ﺑﻪ ﺩﻣﻴﺔ ﺍﻟﻘﺼﺮ ﻟﻠﺒﺎﺧﺮﺯﻱ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺫﻳ ﹰ‬
‫ﻭﺩﻳﻮﺍﻥ ﺍﻟﺸﻌﺮ ﺗﻮﰲ ﺑﺒﻐﺪﺍﺩ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺧﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﺻﻔ ﹴﺮ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺏ ﻳﺴﻌﻰ ﺇﱃ ﻃﺮﺏ‬ ‫ﺏ ‪ ...‬ﻗﺪ ﻗﺎﻡ ﰲ ﻃﺮ ﹴ‬
‫ﺍﺷﺮﺏ ﻋﻠﻰ ﻃﺮﺏ ﻣﻦ ﻛﻒ ﺫﻱ ﻃﺮ ﹴ‬
‫ﺲ ﻛﻌﲔ ﺍﻟﺪﻳﻚ ﺻﺎﻓﻴ ٍﺔ ‪ ...‬ﻭ ﻣﺎ ﲣﲑﻫﺎ ﻛﺴﺮﻯ ﻣﻦ ﺍﻟﻌﻨﺐ‬ ‫ﻣﻦ ﺧﻨﺪﺭﻳ ﹴ‬
‫ﺐ ‪ ...‬ﻳﺎ ﻣﻦ ﺭﺃﻯ ﺫﻫﺒﹰﺎ ﻳﺴﻘﻲ ﻋﻠﻰ ﺫﻫﺐ!‬
‫ﺐ ﻭﺍﻟﻜﺄﺱ ﻣﻦ ﺫﻫ ﹴ‬‫ﻓﺎﻟﺮﺍﺡ ﻣﻦ ﺫﻫ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻣﻌﺬ ﹴﺭ ﰲ ﺧﺪﻩ ‪ ...‬ﻭﺭﺩ ﻭﰲ ﻓﻤﻪ ﻣﺪﺍﻡ‬
‫ﻣﺎ ﻻﻥ ﱄ ﺣﱴ ﺗﻎ ‪ ...‬ﺷﻰ ﺻﺒﺢ ﻃﻠﻌﺘﻪ ﻇﻼﻡ‬
‫ﻛﺎﳌﻬﺮ ﳚﻤﺢ ﲢﺖ ﺭﺍ ‪ ...‬ﻛﺒﻪ ﻭﻳﻌﻄﻔﻪ ﺍﻟﻠﺠﺎﻡ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺩﺩﺕ ﻣﻦ ﺍﻟﺸﻮﻕ ﺍﳌﱪﺡ ﺃﻧﲏ ‪ ...‬ﺃﻋﺎﺭ ﺟﻨﺎﺣﻲ ﻃﺎﺋ ﹴﺮ ﻓﺄﻃﲑ‬
‫ﻓﻤﺎ ﻟﻨﻌﻴ ﹴﻢ ﻟﺴﺖ ﻳﻪ ﻟﺬﺍﺫﺓ ‪ ...‬ﻭﻻ ﻟﺴﺮﻭ ﹴﺭ ﻟﺴﺖ ﻓﻴﻪ ﺳﺮﻭﺭ‬
 ‫ﻭﻗﺎﻝ‪.‬‬
‫ﻗﻞ ﳌﻦ ﻋﺎﺏ ﺷﺎﻣ ﹰﺔ ﳊﺒﻴﱯ ‪ ...‬ﺩﻭﻥ ﻓﻴﻪ ﺩﻉ ﺍﳌﻼﻣﺔ ﻓﻴﻪ‬
‫ﺝ ﲞﺎﰎ ﻓﻴﻪ‬
‫ﺇﳕﺎ ﺍﻟﺸﺎﻣﺔ ﺍﻟﱵ ﻗﻠﺖ ﻋﻨﻬﺎ ‪ ...‬ﻓﺺ ﻓﲑﻭﺯ ﹴ‬

‫ﺳﻌﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‬

‫ﺐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻮﺣﻴﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ‪،‬‬

‫ﺍﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻄﺮ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﺑﻦ ﺳﻨﺎﻥ ﺍﻷﺯﺩﻱ ﺃﺑﻮ ﻃﺎﻟ ﹴ‬
‫ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺮﻭﺽ ﺑﺎﺭﻋﹰﺎ ﰲ ﺍﻷﺩﺏ‪ ،‬ﺃﺧﺬ ﻋﻨﻪ ﺃﺑﻮ ﻏﺎﻟﺐ ﺑﻦ ﺑﺸﺮﺍﻥ ﺍﻟﻨﺠﻮﻯ ﻭﻏﲑﻩ‪ ،‬ﻭﻟﻪ‬
‫ﺲ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻟﻴﺲ ﺍﻷﺩﻳﺐ ﺃﺧﺎ ﺍﻟﺮﻭﺍ ‪ ...‬ﻳﺔ ﻟﻠﻨﻮﺍﺩﺭ ﻭﺍﻟﻐﺮﻳﺐ‬
‫ﺱ ﺃﻭ ﺣﺒﻴﺐ‬‫ﻭﻟﺸﻌﺮ ﺷﻴﺦ ﺍﶈﺪﺛﻲ ‪ ...‬ﻥ ﺃﰊ ﻧﻮﺍ ﹴ‬
‫ﺑﻞ ﺫﻭ ﺍﻟﺘﻔﻀﻞ ﻭﺍﳌﺮﻭ ‪ ...‬ﺀﺓ ﻭﺍﻟﻌﻔﺎﻑ ﻫﻮ ﺍﻷﺩﻳﺐ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻟﻮ ﲡﻠﻰ ﱄ ﺍﻟﺰﻣﺎﻥ ﻟﻼﻗﻰ ‪ ...‬ﻣﺴﻤﻌﻴﻪ ﻣﲏ ﻋﺘﺎﺏ ﻃﻮﻳﻞ‬
‫ﺇﳕﺎ ﻧﻜﺜﺮ ﺍﳌﻼﻣﺔ ﻟﻠﺪﻩ ‪ ...‬ﺭ ﻷﻥ ﺍﻟﻜﺮﺍﻡ ﻓﻴﻪ ﻗﻠﻴﻞ‬

‫ﺳﻌﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ‬

‫ﺍﺑﻦ ﺍﻟﺼﻴﻔﻲ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻔﻮﺍﺭﺱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﲝﻴﺺ ﺑﻴﺺ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻛﺎﻥ ﻣﻦ‬
‫ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺄﺧﺒﺎﺭﺍﻟﻌﺮﺏ ﻭﻟﻐﺎﻬﺗﻢ ﻭﺃﺷﻌﺎﺭﻫﻢ‪ ،‬ﺃﺧﺬ ﻋﻨﻪ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺳﻌ ٍﺪ ﺍﻟﺴﻤﻌﺎﱐ ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ‬
‫ﻭﺩﻳﻮﺍﻥ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﻭﺫﻛﺮﻩ ﰲ ﺫﻳﻞ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ ﻭﺃﺛﲎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﻋﻠﻤﹰﺎ ﻭﺃﺩﺑﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﻻ‬
‫ﳜﺎﻃﺐ ﺃﺣﺪﹰﺍ ﺇﻻ ﺑﻜﻼﻡ ﻣﻐﺮ ﺏﹴ‪ ،‬ﻭﺇﳕﺎ ﻗﻴﻞ ﻟﻪ ﺣﻴﺺ ﺑﻴﺺ‪ ،‬ﻷﻧﻪ ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﻳﻮﻣﹰﺎ ﰲ ﺃﻣﺮ ﺷﺪﻳﺪٍ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻟﻠﻨﺎﺱ‬
‫ﰲ ﺣﻴﺺ ﺑﻴﺺ‪ ،‬ﻓﺒﻘﻲ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﻠﻘﺐ‪.‬‬
‫ﻣﺎﺕ ﻟﻴﻠﺔ ﺍﻷﺭﺑﻌﺎﺀ ﺳﺎﺩﺱ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻣﻦ ﺗﻘﻌﺮ ﺍﳊﻴﺺ ﺑﻴﺺ ﰲ ﻛﺘﺎﺑﺘﻪ‪ :‬ﻣﺎ‬
‫ﺽ ﻓﻮﺻﻒ ﻟﻪ ﺻﺎﺣﺒﻪ ﻫﺒﺔ ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﻄﺒﻴﺐ ﺃﻛﻞ ﺍﻟﺪﺭﺍﺝ ﻓﻤﻀﻰ‬ ‫ﺣﺪﺙ ﺑﻪ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ ﻧﻘﻪ ﻣﻦ ﻣﺮ ﹴ‬
‫ﲑ ﻭﻏﻠﻤﺎﻧﻪ ﺑﺎﻟﻌﻴﻮﻥ‪ ،‬ﻓﺨﻄﻒ ﺃﺣﺪﻫﻢ ﺍﻟﺪﺭﺍﺝ ﻓﺄﺗﻰ ﺍﻟﻐﻼﻡ ﺍﳊﻴﺺ‬ ‫ﻏﻼﻣﻪ ﻭﺍﺷﺘﺮﻯ ﺩﺭﺍﺟﹰﺎ ﻭﺍﺟﺘﺎﺯﻋﻠﻲ ﺑﺎﺏ ﺃﻣ ﹴ‬
‫ﺱ ﻓﺄﺗﺎﻩ ﻬﺑﻤﺎ ﻓﻜﺘﺐ ﺇﱃ ﺫﻟﻚ ﺍﻷﻣﲑ‪ :‬ﻟﻮ ﻛﺎﻥ ﻣﺒﺘﺰ ﺩﺭﺍﺟ ٍﺔ‬
‫ﺑﻴﺺ ﻭﺃﺧﱪﻩ ﺍﳋﱪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺋﺘﲏ ﺑﺪﻭﺍٍﺓ ﻭﻗﺮﻃﺎ ﹴ‬
‫ﻓﺘﺨﺎ ٍﺀ ﻛﺎﺳ ﹴﺮ ﻭﻗﻒ ﻬﺑﺎ ﺍﻟﺴﻐﺐ ﺑﲔ ﺍﻟﺘﺪﻭﱘ ﻭﺍﻟﺘﻤﻄﺮ ﻓﻬﻲ ﺗﻌﻘﻰ ﻭﺗﺴﻒ ﻭﻛﺎﻥ ﲝﻴﺚ ﺗﻨﻘﻞ ﺃﺧﻔﺎﻑ ﺍﻹﺑﻞ ﻟﻮﺟﺐ‬
‫ﺍﻹﻏﺬﺍﺫ ﺇﱃ ﻧﺼﺮﺗﻪ‪ ،‬ﻓﻜﻴﻒ ﻭﻫﻮ ﺑﺒﺤﺒﻮﺣﺔ ﻛﺮﻣﻚ ﻭﺍﻟﺴﻼﻡ‪ .‬ﰒ ﻗﺎﻝ ﻟﻐﻼﻣﻪ‪ :‬ﺍﻣﺾ ﻬﺑﺎ ﻭﺃﺣﺴﻦ ﺍﻟﺴﻔﺎﺭﺓ‬
‫ﺑﺈﻳﺼﺎﳍﺎ ﻟﻸﻣﲑ‪ ،‬ﻓﻤﻀﻰ ﻬﺑﺎ ﻭﺩﻓﻌﻬﺎ ﻟﻠﺤﺎﺟﺐ ﻓﺪﻋﺎ ﺍﻷﻣﲑ ﺑﻜﺎﺗﺒﻪ ﻭﻧﺎﻭﻟﻪ ﺍﻟﺮﻗﻌﺔ ﻓﻘﺮﺃﻫﺎ ﰒ ﻓﻜﺮ ﻟﻴﻌﱪ ﻟﻪ ﻋﻦ‬
‫ﺍﳌﻌﲎ ﻓﻘﺎﻝ ﻟﻪ ﺍﻷﻣﲑ‪ :‬ﻣﺎ ﻫﻮ؟ ﻓﻘﺎﻝ‪ :‬ﻣﻀﻤﻮﻥ ﺍﻟﻜﻼﻡ ﺃﻥ ﻏﻼﻣﹰﺎ ﻣﻦ ﻏﻠﻤﺎﻥ ﺍﻷﻣﺮ ﺃﺧﺬ ﺩﺭﺍﺟﹰﺎ ﻣﻦ ﻏﻼﻣﻪ‪ .‬ﻓﻘﺎﻝ‪:‬‬
‫ﺍﺷﺘﺮ ﻟﻪ ﻗﻔﺼﹰﺎ ﳑﻠﻮﺀﹰﺍ ﺩﺭﺍﺟﹰﺎ ﻭﺍﲪﻠﻪ ﺇﻟﻴﻪ ﻓﻔﻌﻞ‪.‬‬
 ‫ﻭﻛﺘﺐ ﺇﱃ ﺃﻣﲔ ﺍﻟﺪﻭﻟﺔ ﺍﺑﻦ ﺍﻟﺘﻠﻤﻴﺬ ﻳﻄﻠﺐ ﻣﻨﻪ ﺷﻴﺎﻑ ﺃﺑﺎ ﹴﺭ‪ .‬ﺃﺯﻛﻨﻚ ﺃﻳﻬﺎ ﺍﻟﻄﺐ ﺍﻟﻠﺐ ﺍﻵﺳﻰ ﺍﻟﻨﻄﺎﺳﻲ ﺍﻟﻨﻔﻴﺲ‬
‫ﺍﻟﻨﻘﺮﻳﺲ‪ ،‬ﺃﺭﺟﻨﺖ ﻋﻨﺪﻙ ﺃﻡ ﺧﻨﻮﺭﹴ‪ ،‬ﻭﺳﻜﻌﺖ ﻋﻨﻚ ﺃﻡ ﻫﻮﺑﺮﹴ‪ ،‬ﺃﱐ ﻣﺴﺘﺄﺧﺬ ﺃﺷﻌﺮ ﰲ ﺣﻨﺎﺩﺭﻱ ﺭﻃﺒﹰﺎ ﻟﻴﺲ ﻛﻠﺐ‬
‫ﺷﺒﻮ ٍﺓ ﻭﻻ ﻛﻨﺨﺮ ﺍﳌﻨﺼﺤﺔ ﻭﻻ ﻛﻨﻜﺰ ﺍﳊﻀﺐ ﺑﻞ ﻛﺴﻔﻊ ﺍﻟﺰﺧﻴﺦ‪ ،‬ﻓﺄﻧﺎ ﻣﻦ ﺍﻟﺘﺒﺎﺷﲑ ﺇﱃ ﺍﻟﻐﺒﺎﺷﲑ‪ ،‬ﻻ ﺃﻋﺮﻑ ﺍﺑﻦ‬
‫ﲑ ﻣﻦ ﺍﺑﻦ ﲨﲑﹴ‪ ،‬ﻭﻻ ﺃﺣﺲ ﺻﻔﻮﺍﻥ ﻣﻦ ﳘﺎﻡ‪ ،‬ﺑﻞ ﺁﻭﻧ ﹰﺔ ﺃﺭﺟﺤﻦ ﺷﺎﺻﺒﹰﺎ ﻭﻓﻴﻨ ﹰﺔ ﺃﺣﻨﺒﻄﻲ ﻣﻘﻠﻮﻟﻴﹰﺎ ﻭﺗﺎﺭ ﹰﺓ ﺃﻋﺮﻧﺰﻡ‪،‬‬ ‫ﲰﹴ‬
‫ﻁ ﻭﻫﺎﱃ ﺃﻭﻝ‬ ‫ﻁ ﺇﱃ ﻫﻴﺎﻁٍ‪ ،‬ﻭﻣﻴﺎ ٍ‬‫ﺥ ﻭﺃﺥﹴ‪ ،‬ﻭﻬﺗﻢ ﻗﺮﻭﻧﱵ ﺃﻥ ﺃﺭﻓﻊ ﻋﻘﲑﰐ ﺑﻌﺎﻁ ﻋﺎ ٍ‬ ‫ﻭﻃﻮﺭﹰﺍ ﺃﺳﻠﻨﻘﻲ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻣﻊ ﺃ ﹴ‬
‫ﻭﺃﻫﻮﻥ‪ ،‬ﻭﺟﺒﺎﺭ ﻭﺩﺑﺎﺭ ﻭﻣﺆﻧﺲ ﻭﻋﺮﻭﺑﺔ ﻭﺷﻴﺎﺭ‪ ،‬ﻭﻻ ﺃﺣﻴﺺ ﻭﻻ ﺃﻟﻴﺺ‪ ،‬ﻭﻻ ﺃﻏﺮ ﻧﺪﻱ ﻭﻻ ﺃﺳﺮﻧﺪﻱ‪ ،‬ﻓﺒﺎﺩﺭﱐ‬
‫ﺑﺸﻴﺎﻑ ﺍﻷﺑﺎﺭ‪ ،‬ﺍﻟﻨﺎﻓﻊ ﻟﻌﻠﱵ ﺍﻟﻨﺎﻓﻊ ﻟﻐﻠﱵ‪.‬‬
‫ﻼ ﻭﻻ‬
‫ﻓﻠﻤﺎ ﻗﺮﺃ ﺃﻣﲔ ﺍﻟﺪﻭﻟﺔ ﺭﻗﻌﺘﻪ ﻬﻧﺾ ﻟﻮﻗﺘﻪ ﻭﺃﺧﺬ ﺣﻔﻨﺔ ﺷﻴﺎﻑ ﺃﺑﺎﺭﹴ‪ ،‬ﻭﻗﺎﻝ ﻟﺒﻌﺾ ﺃﺻﺤﺎﺑﻪ‪ :‬ﺃﻭﺻﻠﻬﺎ ﺇﻟﻴﻪ ﻋﺎﺟ ﹰ‬
‫ﺗﺘﻜﻠﻒ ﻗﺮﺍﺀﺓ ﻭﺭﻗ ٍﺔ ﺛﺎﻧﻴ ٍﺔ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﳝﺪﺡ ﺍﳌﻘﺘﻔﻲ ﻷﻣﺮ ﺍﷲ‪:‬‬
‫ﻣﺎﺫﺍ ﺃﻗﻮﻝ ﺇﺫﺍ ﺍﻟﺮﻭﺍﺓ ﺗﺮﳕﻮﺍ ‪ ...‬ﺑﻔﺼﻴﺢ ﺷﻌﺮﻱ ﰲ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ‬
‫ﺡ ﻭﺃﻓﺼﺢ ﻗﺎﺋﻞ‬ ‫ﻭﺍﺳﺘﺤﺴﻦ ﺍﻟﻔﺼﺤﺎﺀ ﺷﺄﻥ ﻗﺼﻴﺪ ٍﺓ ‪ ...‬ﻷﺟﻞ ﳑﺪﻭ ﹴ‬
‫ﻭﺗﺮﳓﺖ ﺃﻋﻄﺎﻓﻬﻢ ﻓﻜﺄﳕﺎ ‪ ...‬ﰲ ﻛﻞ ﻗﺎﻓﻴ ٍﺔ ﺳﻼﻓﺔ ﺑﺎﺑﻞ‬
‫ﰒ ﺍﻧﺜﻨﻮﺍ ﻏﺐ ﺍﻟﻘﺮﻳﺾ ﻭﺻﻨﻌﻪ ‪ ...‬ﻳﺘﺴﺎﺀﻟﻮﻥ ﻋﻦ ﺍﻟﻨﺪﻯ ﻭﺍﻟﻨﺎﺋﻞ‬
‫ﻫﺐ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻧﲎ ‪ ...‬ﻓﺲ ﺍﻟﻔﺼﺎﺣﺔ ﻣﺎ ﺟﻮﺍﺏ ﺍﻟﺴﺎﺋﻞ؟‬
‫ﻭﺩﺧﻞ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺍﻟﻮﺯﻳﺮ ﺍﻟﺰﻳﻨﱯ ﻭﻋﻨﺪﻩ ﺍﳊﻴﺺ ﺑﻴﺺ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻋﻤﻠﺖ ﺑﻴﺘﲔ ﳘﺎ ﻧﺴﻴﺞ ﻭﺣﺪﻩ‪،‬‬
‫ﻭﺃﻧﺸﺪ‪:‬‬
‫ﻼ ﻣﺜﻞ ﻣﺮﺳﻠﻪ ‪ ...‬ﻓﻤﺎ ﺷﻔﺎﱐ ﻣﻨﻪ ﺍﻟﻀﻢ ﻭﺍﻟﻘﺒﻞ‬ ‫ﺯﺍﺭ ﺍﳋﻴﺎﻝ ﲞﻴ ﹰ‬
‫ﻣﺎ ﺯﺍﺭﱐ ﻗﻂ ﺇﻻ ﻛﻲ ﻳﻮﺍﻓﻴﲏ ‪ ...‬ﻋﻠﻰ ﺍﻟﺮﻗﺎﺩ ﻓﻴﻨﻔﻴﻪ ﻭﻳﺮﲢﻞ‬
‫ﻓﻘﺎﻝ ﺍﻟﻮﺯﻳﺮ ﻟﻠﺤﻴﺺ ﺑﻴﺺ ﻣﺎ‪ :‬ﺗﻘﻮﻝ ﰲ ﺩﻋﻮﺍﻩ؟ ﻫﺬﻩ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺃﻧﺸﺪﳘﺎ ﺛﺎﻧﻴ ﹰﺔ ﲰﻊ ﳍﻤﺎ ﺛﺎﻟﺜﺎﹰ‪ ،‬ﻓﺄﻧﺸﺪﳘﺎ ﻓﻘﺎﻝ‬
‫ﺍﳊﻴﺺ ﺑﻴﺺ‪:‬‬
‫ﻭﻣﺎ ﺩﺭﻯ ﺃﻥ ﻧﻮﻣﻲ ﺣﻴﻠﺔ ﻧﺼﺒﺖ ‪ ...‬ﻟﻄﻴﻔﻪ ﺣﲔ ﺃﻋﻴﺎ ﺍﻟﻴﻘﻈﺔ ﺍﳊﻴﻞ؟‬
‫ﺐ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻓﻘﻠﺖ ﻟﻪ ﻳﺎ ﺃﻣﲑ‬ ‫ﻭﺣﺪﺙ ﻧﺼﺮ ﺍﷲ ﺑﻦ ﳎﻠﻲ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﰲ ﺍﳌﻨﺎﻡ ﻋﻠﻲ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟ ﹴ‬
‫ﺍﳌﺆﻣﻨﲔ‪ :‬ﺗﻔﺘﺤﻮﻥ ﻣﻜﺔ ﻓﺘﻘﻮﻟﻮﻥ‪ :‬ﻣﻦ ﺩﺧﻞ ﺩﺍﺭ ﺃﰊ ﺳﻔﻴﺎﻥ ﻓﻬﻮ ﺁﻣﻦ‪ ،‬ﰒ ﻳﺘﻢ ﻋﻠﻰ ﻭﻟﺪﻙ ﺍﳊﺴﲔ ﻳﻮﻡ ﺍﻟﻄﻒ‬
‫ﻣﺎﰎ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﲰﻌﺖ ﺃﺑﻴﺎﺕ ﺍﺑﻦ ﺍﻟﺼﻴﻔﻲ ﰲ ﻫﺬﺍ؟ ﻓﻘﻠﺖ ﻻ‪ ،‬ﻓﻘﺎﻝ ﺍﲰﻌﺎ ﻣﻨﻪ‪ .‬ﻓﻠﻤﺎ ﺍﺳﺘﻴﻘﻈﺖ ﺑﺎﺩﺭﺕ ﺇﱃ ﺩﺍﺭ‬
‫ﺍﳊﻴﺺ ﺑﻴﺺ‪ ،‬ﻓﺨﺮﺝ ﺇﱃ ﻓﺬﻛﺮﺕ ﻟﻪ ﺍﻟﺮﺅﻳﺎ ﻓﺄﺟﻬﺶ ﺑﺎﻟﺒﻜﺎﺀ ﻭﺣﻠﻒ ﺑﺎﷲ ﺃﻧﻪ ﻣﺎ ﲰﻌﻬﺎ ﻣﻨﻪ ﺃﺣﺪ ﻭﺃﻧﻪ ﻧﻈﻤﻬﺎ ﰲ‬
‫ﻟﻴﻠﺘﻪ ﻫﺬﻩ ﰒ ﺃﻧﺸﺪﱐ‪:‬‬
‫ﻣﻠﻜﻨﺎ ﻓﻜﺎﻥ ﺍﻟﻌﻔﻮ ﻣﻨﺎ ﺳﺠﻴ ﹰﺔ ‪ ...‬ﻓﻠﻤﺎ ﻣﻠﻜﺘﻢ ﺳﺎﻝ ﺑﺎﻟﺪﻡ ﺃﺑﻄﺢ‬
‫ﻭﺣﻠﻠﺘﻢ ﻗﺘﻞ ﺍﻷﺳﺎﺭﻯ ﻭﻃﺎﳌﺎ ‪ ...‬ﻏﺪﻭﻧﺎ ﻋﻦ ﺍﻷﺳﺮﻯ ﻧﻌﻒ ﻭﺗﺼﻔﺢ‬
‫ﻓﺤﺴﺒﻜﻢ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻭﺕ ﺑﻴﻨﻨﺎ ‪ ...‬ﻭﻛﻞ ﺇﻧﺎﺀ ﺑﺎﻟﺬﻱ ﻓﻴﻪ ﻳﻨﻀﺢ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
 ‫ﺐ ﺇﺫﺍ ﻛﺎﻧﺎ‬ ‫ﺃﻟﻌﲔ ﺗﺒﺪﻱ ﺍﻟﺬﻱ ﰲ ﻗﻠﺐ ﺻﺎﺣﺒﻬﺎ ‪ ...‬ﻣﻦ ﺍﻟﺸﻨﺎﺀﺓ ﺃﻭ ﺣ ﹴ‬
‫ﺇﻥ ﺍﻟﺒﻐﻴﺾ ﻟﻪ ﻋﲔ ﺗﻜﺸﻔﻪ ‪ ...‬ﻻ ﺗﺴﺘﻄﻴﻊ ﳌﺎ ﰲ ﺍﻟﻘﻠﺐ ﻛﺘﻤﺎﻧﺎ‬
‫ﻓﺎﻟﻌﲔ ﺗﻨﻄﻖ ﻭﺍﻷﻓﻮﺍﻩ ﺻﺎﻣﺘﺔ ‪ ...‬ﺣﱴ ﺗﺮﻯ ﻣﻦ ﺿﻤﲑ ﺍﻟﻘﻠﺐ ﺗﺒﻴﺎﻧﺎ‬

‫ﺳﻌﺪ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ ﺳﻌﻴﺪ‬

‫ﻭﻳﻨﺘﻬﻲ ﻧﺴﺒﻪ ﺇﱃ ﻋﺒﺪ ﺍﻟﻘﻴﺲ‪ ،‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﳋﺎﻟﺪﻱ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻛﺎﻥ ﻭﺃﺧﻮﻩ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺃﺩﻳﱯ ﺍﻟﺒﺼﺮﺓ ﻭﺷﺎﻋﺮﻳﻬﺎ ﰲ‬
‫ﻭﻗﺘﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻟﺴﺮﻱ ﺍﻟﺮﻓﺎﺀ ﺍﳌﻮﺻﻠﻲ ﻣﺎ ﻳﻜﻮﻥ ﺑﲔ ﺍﳌﺘﻌﺎﺻﺮﻳﻦ ﻣﻦ ﺍﻟﺘﻐﺎﻳﺮ ﻭﺍﻟﺘﻀﺎﻏﻦ‪ ،‬ﻓﻜﺎﻥ‬
‫ﻳﺪﻋﻲ ﻋﻠﻴﻬﻤﺎ ﺳﺮﻗﺔ ﺷﻌﺮﻩ ﻭﺷﻌﺮ ﻏﲑﻩ ﻭﻳﺪﺱ ﺷﻌﺮﳘﺎ ﰲ ﺩﻳﻮﺍﻥ ﻛﺸﺎﺟﻢ ﻟﻴﺜﺒﺖ ﻣﺪﻋﺎﻩ ﻛﻤﺎ ﺑﻴﻨﺎ ﺫﻟﻚ ﰲ ﺗﺮﲨﺔ‬
‫ﺍﻟﺴﺮﻱ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻨﺪﱘ‪ :‬ﻗﺎﻝ ﱄ ﺍﳋﺎﻟﺪﻱ ﻭﻗﺪ ﺗﻌﺠﺒﺖ ﻣﻦ ﻛﺜﺮﺓ ﺣﻔﻈﻪ‪ :‬ﺃﻧﺎ ﺃﺣﻔﻆ ﺃﻟﻒ ﺳﻔ ﹴﺮ ﻛﻞ ﺳﻔ ﹴﺮ ﻣﺎﺋﺔ‬
‫ﻭﺭﻗﺔٍ‪ ،‬ﻭﻛﺎﻥ ﻫﻮ ﻭﺃﺧﻮﻩ ﻣﻊ ﺫﻟﻚ ﺇﺫﺍ ﺍﺳﺘﺤﺴﻨﺎ ﺷﻴﺌﹰﺎ ﻏﺼﺒﺎﻩ ﺻﺎﺣﺒﻪ ﺣﻴﹰﺎ ﻛﺎﻥ ﺃﻭ ﻣﻴﺘﹰﺎ ﻻ ﻋﺠﺰﹰﺍ ﻣﻨﻬﻤﺎ ﻋﻦ ﻗﻮﻝ‬
‫ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻟﻜﻦ ﻛﺬﺍ ﻛﺎﻥ ﻃﺒﻌﻬﻤﺎ‪ ،‬ﻭﻛﻼﻡ ﺍﺑﻦ ﺍﻟﻨﺪﱘ ﻫﺬﺍ ﻓﻴﻪ ﻣﻮﺍﻓﻘﺔ ﻟﻠﺴﺮﻱ ﺍﻟﺮﻓﺎﺀ ﺃﻭ ﳎﺎﺭﺍﺓ ﻟﻪ ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﰒ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻨﺪﱘ‪ :‬ﻭﻗﺪ ﻋﻤﻞ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺷﻌﺮﻩ ﻭﺷﻌﺮ ﺃﺧﻴﻪ ﻗﺒﻞ ﻣﻮﺗﻪ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ‪ :‬ﻣﻨﻬﺎ ﲪﺎﺳﺔ ﺷﻌﺮ ﺍﶈﺪﺛﲔ‬
‫ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﺗﻮﰲ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻳﺎ ﻗﻀﻴﺒﹰﺎ ﳝﻴﺲ ﲢﺖ ﻫﻼ ﹴﻝ ‪ ...‬ﻭﻫﻼ ﹰﻻ ﻳﺮﻧﻮ ﻳﻌﻴﲏ ﻏﺰﺍﻝ‬
‫ﻣﻨﻚ ﻳﺎ ﴰﺴﻨﺎ ﺗﻌﻠﻤﺖ ﺍﻟﺸﻢ ‪ ...‬ﺱ ﺩﻧﻮ ﺍﻟﺴﻨﺎ ﻭﺑﻌﺪ ﺍﳌﻨﺎﻝ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻫﺘﻒ ﺍﻟﺼﺒﺢ ﺑﺎﻟﺪﺟﻰ ﻓﺎﺳﻘﻨﻴﻬﺎ ‪ ...‬ﻓﻬﻮ ﹰﺓ ﺗﺘﺮﻙ ﺍﳊﻠﻴﻢ ﺳﻔﻴﻬﺎ‬

‫ﻟﺴﺖ ﺗﺪﺭﻱ ﻟﺮﻗ ٍﺔ ﻭﺻﻔﺎ ٍﺀ ‪ ...‬ﻫﻲ ﰲ ﻛﺄﺳﻬﺎ ﺃﻡ ﺍﻟﻜﺄﺱ ﻓﻴﻬﺎ؟‬

‫ﻭﻗﺎﻝ‪:‬‬
‫ﺑﻐﺪﺍﺩ ﻗﺪ ﺻﺎﺭ ﺧﲑﻫﺎ ﺷﺮﹰﺍ ‪ ...‬ﺻﲑﻫﺎ ﺍﷲ ﻣﺜﻞ ﺳﺎﻣﺮﺍ‬
‫ﺃﻃﻠﺐ ﻭﻓﺘﺶ ﻭﺍﺣﺮﺹ ﻓﻠﺴﺖ ﺗﺮﻯ ‪ ...‬ﰲ ﺃﻫﻠﻬﺎ ﺣﺮ ﹰﺓ ﻭﻻ ﺣﺮﺍ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻓﻬﺎﻬﺗﺎ ﻛﺎﻟﻌﺮﻭﺱ ﻗﺎﻧﻴﺔ ﺍﻝ ‪ ...‬ﺧﺪﻳﻦ ﰲ ﻣﻌﺠ ﹴﺰ ﻣﻦ ﺍﳊﺒﺐ‬
‫ﻛﺎﺩﺕ ﺗﻜﻮﻥ ﺍﳍﻮﺍﺀ ﰲ ﺃﺭﺝ ﺍﻝ ‪ ...‬ﻋﻨﱪ ﻟﻮ ﱂ ﺗﻜﻦ ﻣﻦ ﺍﻟﻌﻨﺐ‬
‫ﻓﻠﻮ ﺗﺮﻯ ﺍﻟﻜﺎﺱ ﺣﲔ ﲤﺰﺟﻬﺎ ‪ ...‬ﺭﺃﻳﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﻋﺠﺐ ﺍﻟﻌﺠﺐ‬
‫ﻧﺎﺭ ﺣﻮﺍﻫﺎ ﺍﻟﺰﺟﺎﺝ ﻳﻠﻬﺒﻬﺎ ﺍﻝ ‪ ...‬ﻣﺎﺀ ﻭﺩﺭ ﻳﺪﻭﺭ ﰲ ﳍﺐ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﲔ ﺟﻔﻨﻬﺎ ﺩﺍﻣﻲ‬
‫ﻳﺎ ﺭﺍﻗﺪﹰﺍ ﻋﺎﺭﻳﹰﺎ ﻣﻦ ﺛﻮﺏ ﺃﺳﻘﺎﻣﻲ ‪ ...‬ﻫﺐ ﺍﻟﺮﻗﺎﺩ ﻟﻌ ﹴ‬
‫ﻻ ﺧﻠﺺ ﺍﷲ ﻗﻠﱯ ﻣﻦ ﻳﺪﻱ ﺭﺷٍﺄ ‪ ...‬ﺭﺅﻳﺎ ﺭﺟﺎﺋﻲ ﻟﻪ ﺃﺿﻐﺎﺙ ﺃﺣﻼﻡ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﺃﻣﺎ ﺗﺮﻯ ﺍﻟﻐﻴﻢ ﻳﺎ ﻣﻦ ﻗﻠﺒﻪ ﻗﺎﺳﻰ ‪ ...‬ﻛﺄﻧﻪ ﺃﻧﺎ ﻣﻘﻴﺎﺳﹰﺎ ﲟﻘﻴﺎﺱ‬
‫ﻯ ‪ ...‬ﰲ ﺍﻟﻘﻠﺐ ﻣﲏ ﻭﺭﻳﺢ ﻣﺜﻞ ﺃﻧﻔﺎﺳﻲ‬ ‫ﻗﻄﺮ ﻛﺪﻣﻌﻲ ﻭﺑﺮﻕ ﻣﺜﻞ ﻧﺎﺭ ﺟﻮ ً‬

‫ﺳﻌﻴﺪ ﺑﻦ ﺍﳊﻜﻢ‬

‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﻣﺮﱘ ﺍﻟﻨﺴﺎﺑﺔ‪ :‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻨﺪﱘ ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻛﺘﺎﺏ ﺍﳌﺂﺛﺮ‪ .‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﺴﺐ‪.‬‬
‫ﻭﻛﺘﺎﺏ ﻧﻮﺍﻗﻞ ﺍﻟﻌﺮﺏ‪.‬‬

‫ﺳﻌﻴﺪ ﺑﻦ ﺃﻭﺱ ﺑﻦ ﺛﺎﺑﺖ‬

‫ﺍﺑﻦ ﺑﺸﲑ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﺍﳋﺰﺭﺝ ﺃﺑﻮ ﺯﻳ ٍﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳋﺰﺭﺟﻲ‬
‫ﺍﻟﺒﺼﺮﻱ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻹﻣﺎﻡ ﺍﻷﺩﻳﺐ‪ ،‬ﻭﺇﳕﺎ ﻏﻠﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻐﺮﻳﺐ ﻭﺍﻟﻨﻮﺍﺩﺭ ﻓﺎﻧﻔﺮﺩ ﺑﺬﻟﻚ‪ .‬ﺃﺧﺬ ﻋﻦ‬
‫ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼ ﹴﻡ ﻭﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴ ٍﺪ ﻭﺃﺑﻮ ﺍﻟﻌﻴﻨﺎﺀ‪ ،‬ﻭﺃﺑﻮ ﺣﺎ ﹴﰎ‬
‫ﺍﻟﺴﺠﺴﺘﺎﱐ ﻭﻋﻤﺮ ﺍﺑﻦ ﺷﺒﺔ‪ ،‬ﻭﺭﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺭﻭﻯ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﻋﻮ ٍﻥ ﻭﲨﺎﻋﺔٍ‪ ،‬ﻭﻛﺎﻥ ﺛﻘ ﹰﺔ‬
‫ﺛﺒﺘﺎﹰ‪ ،‬ﻗﺮﺃ ﻋﻠﻴﻪ ﺧﻠﻒ ﺍﻟﺒﺰﺍﺭ ﻭﻛﺎﻥ ﻳﺮﻣﻲ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻭﻟﻜﻦ ﺩﻓﻊ ﺫﻟﻚ ﻋﻨﻪ ﺃﺑﻮ ﺣﺎ ﹴﰎ ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﺻﺪﻭﻕ‪ ،‬ﻭﺭﻭﻯ‬
‫ﺍﳊﺴﲔ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﺑﻦ ﻣﻌﲔ ﺃﻧﻪ ﺻﺪﻭﻕ‪ ،‬ﻭﻭﺛﻘﻪ ﺧﺰﺭﺓ ﻭﻏﲑﻩ‪ .‬ﻭﻟﻴﻨﻪ ﺍﺑﻦ ﺣﻴﺎﻥ ﻷﻧﻪ ﻭﻫﻢ ﰲ ﺳﻨﺪ‬
‫ﺣﺪﻳﺚ )ﺃﺳﻔﺮﻭﺍ ﺑﺎﻟﻔﺠﺮ(‪ ،‬ﻭﺭﻭﻯ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺟﺎﻣﻌﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﱄ ﺍﺑﻦ ﻣﻨﺎﺫﺭ‪ :‬ﺃﺻﻒ ﻟﻚ ﺃﺻﺤﺎﺑﻚ؟ ﺃﻣﺎ ﺍﻷﺻﻤﻌﻲ ﻓﺄﺣﻔﻆ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻣﺎ ﺃﺑﻮ‬
‫ﻋﺒﻴﺪﺓ ﻓﺄﲨﻌﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﺃﺑﻮ ﺯﻳ ٍﺪ ﺍﻷﻧﺼﺎﺭﻱ ﻓﺄﻭﺛﻘﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺻﺎﱀ ﺑﻦ ﳏﻤ ٍﺪ‪ :‬ﺃﺑﻮ ﺯﻳ ٍﺪ ﺍﻟﻨﺤﻮﻱ ﺛﻘﺔ‪.‬‬
‫ﻭﻳﺮﻭﻯ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﻭﺍﻷﺻﻤﻌﻲ ﺃﻬﻧﻤﺎ ﺳﺌﻼ ﻋﻦ ﺃﰊ ﺯﻳ ٍﺪ ﺍﻷﻧﺼﺎﺭﻱ ﻓﻘﺎ ﹰﻻ‪ :‬ﻣﺎ ﺷﺌﺖ ﻣﻦ ﻋﻔﺎﻑ ﻭﺗﻘﻮﻯ‬
‫ﻭﺇﺳﻼﻡﹴ‪ ،‬ﻭﻛﺎﻥ ﺳﻴﺒﻮﻳﻪ ﺇﺫﺍ ﻗﺎﻝ ﲰﻌﺖ ﺍﻟﺜﻘﺔ ﻳﺮﻳﺪ ﺑﻪ ﺃﺑﺎ ﺯﻳ ٍﺪ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﱪﺩ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺯﻳ ٍﺪ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻨﺤﻮ‬
‫ﻭﱂ ﻳﻜﻦ ﻣﺜﻞ ﺍﳋﻠﻴﻞ ﻭﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻮﻧﺲ ﻣﻦ ﺑﺎﺏ ﺃﰊ ﺯﻳ ٍﺪ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﺃﻋﻠﻢ ﻣﻦ ﺃﰊ ﺯﻳ ٍﺪ‬
‫ﺑﺎﻟﻨﺤﻮ‪ ،‬ﻭﺃﺑﻮ ﺯﻳﺪ ﺃﻋﻠﻢ ﻣﻦ ﺍﻷﺻﻤﻌﻲ ﻭﺃﰊ ﻋﺒﻴﺪﺓ ﺑﺎﻟﻨﺤﻮ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﳌﺎﺯﱐ‪ :‬ﻛﻨﺎ ﻋﻨﺪ ﺃﰊ ﺯﻳ ٍﺪ ﻓﺠﺎﺀ ﺍﻷﺻﻤﻌﻲ ﻭﺃﻛﺐ ﻋﻠﻰ ﺭﺃﺳﻪ ﻳﻘﺒﻠﻬﺎ ﻭﺟﻠﺲ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻋﺎﳌﻨﺎ‬
‫ﻭﻣﻌﻠﻤﻨﺎ ﻣﻨﺬ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ .‬ﺗﻮﰲ ﺃﺑﻮ ﺯﻳﺪ ﺑﺎﻟﺒﺼﺮﺓ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ ﰲ ﺧﻼﻓﺔ ﺍﳌﺄﻣﻮﻥ ﻭﻗﺪ ﺟﺎﻭﺯ‬
‫ﺍﻟﺘﺴﻌﲔ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻹﺑﻞ ﻭﺍﻟﺸﺎﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺇﳝﺎﻥ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﺑﻴﻮﺗﺎﺕ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﲡﻔﻴﻒ ﺍﳍﺰﺓ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳉﻤﻊ ﻭﺍﻟﺘﺜﻨﻴﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺣﻴﻠﺔ ﻭﳏﺎﻟﺔٍ‪ ،‬ﻭﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳉﻮﺩ ﻭﺍﻟﺒﺨﻞ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳊﻠﺒﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺘﻀﺎﺭﺏ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺘﺜﻠﻴﺚ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻐﺮﺍﺋﺰ‪ ،‬ﻭﻛﺘﺎﺏ ﻏﺮﻳﺐ‬
‫ﺍﻷﲰﺎﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻔﺮﻕ‪ ،‬ﻭﻛﺘﺎﺏ ﻓﻌﻠﺖ ﻭﺃﻓﻌﻠﺖ‪ ،‬ﻭﻛﺘﺎﺏ ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﻤﺮﹴ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻘﻮﺱ ﻭﺍﻟﺘﺮﺱ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﻟﻼﻣﺎﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻠﱭ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻄﺮ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻴﺎﻩ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻘﺘﻀﺐ ﻭﻛﺘﺎﺏ ﺍﳌﺼﺎﺩﺭ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﳌﻜﺘﻮﻡ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻟﺸﺠﺮ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳍﻤﺰﺓ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﻟﻮﺣﻮﺵ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
 ‫ﺳﻌﻴﺪ ﺑﻦ ﺳﻌﻴﺪ‬

‫ٍ‬
‫ﺍﻟﻔﺎﺭﻗﻲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻨﺤﻮﻱ‪ .‬ﺃﺧﺬ ﻋﻦ ﺍﻟﺮﺑﻌﻲ ﻭﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﺭﻋﹰﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿﻼﹰ‪ ،‬ﻟﻪ ﺗﺼﺎﻧﻴﻒ‬
‫ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺗﻘﺴﻴﻤﺎﺕ ﺍﻟﻌﻮﺍﻣﻞ ﻭﻋﻠﻠﻬﺎ‪ ،‬ﻭﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺸﻜﻠﺔ ﰲ ﺃﻭﻝ ﺍﳌﻘﺘﻀﺐ ﻟﻠﻤﱪﺩ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻣﺎﺕ ﻣﻘﺘﻮ ﹰﻻ ﺑﺎﻟﻘﺎﻫﺮﺓ ﻋﻨﺪ ﺑﺴﺘﺎﻥ ﺍﳋﻨﺪﻕ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻟﺴﺒﻊ ﺑﻘﲔ ﻣﻦ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ‬
‫ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻣﻦ ﺁﻧﺴﺘﻪ ﺍﻟﺒﻼﺩ ﱂ ﻳﺮﻡ ‪ ...‬ﻣﻨﻬﺎ ﻭﻣﻦ ﺃﻭﺣﺸﺘﻪ ﱂ ﻳﻘﻢ‬
‫ﻭﻣﻦ ﻳﺒﺚ ﻭﺍﳍﻤﻮﻡ ﻗﺎﺩﺣﺔ ‪ ...‬ﰲ ﺻﺪﺭﻩ ﺑﺎﻟﺰﻧﺎﺩ ﱂ ﻳﻨﻢ‬

‫ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‬

‫ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﳌﺆﻣﻦ ﺑﻦ ﻃﻴﻔﻮﺭ ﺃﺑﻮ ﺳﻬ ﹴﻞ ﺍﻟﻨﻴﻠﻲ‪ .‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﳓﻮﻳﹰﺎ ﻓﻘﻴﻬﹰﺎ‬
‫ﻃﺒﻴﺒﹰﺎ ﻋﺎﳌﹰﺎ ﺑﺼﻨﺎﻋﺔ ﺍﻟﻄﺐ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﺍﺧﺘﺼﺎﺭ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﳊﻨﲔﹴ‪ ،‬ﻭﺗﻠﺨﻴﺺ ﺷﺮﺡ ﻓﺼﻮﻝ ﺑﻘﺮﺍﻁ‬
‫ﺖ ﻣﻦ ﺷﺮﺡ ﺃﰊ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬ ‫ﳉﺎﻟﻴﻨﻮﺱ ﻣﻊ ﻧﻜ ٍ‬
‫ﻳﺎ ﻣﻔﺪﻱ ﺍﻟﻌﺬﺍﺭ ﻭﺍﳉﺪ ﻭﺍﻟﻘﺪ ‪ ...‬ﺑﻨﻔﺴﻲ ﻭﻣﺎ ﺃﺭﺍﻫﺎ ﻛﺜﲑﺍ‬
‫ﲏ ﺑﻪ ﻭﺩﻣﺖ ﻣﻌﲑﺍ‬‫ﻭﻣﻌﲑﻱ ﻣﻦ ﺳﻘﻢ ﻋﻴﻨﻴﻪ ﺳﻘﻤﹰﺎ ‪ ...‬ﺩﻣﺖ ﻣﻀ ً‬
‫ﺐ ‪ ...‬ﺑﺎﺕ ﻣﺬ ﺑﻨﺖ ﻟﻠﻬﻤﻮﻡ ﲰﲑﺍ‬ ‫ﺍﺳﻘﲏ ﺍﻟﺮﺍﺡ ﺗﺸﻒ ﻟﻮﻋﺔ ﻗﻠ ﹴ‬
‫ﻫﻲ ﰲ ﺍﻟﻜﺄﺱ ﲬﺮﺓ ﻓﺈﺫﺍ ﻣﺎ ‪ ...‬ﺃﻓﺮﻏﺖ ﰲ ﺍﳊﺸﺎ ﺍﺳﺘﺤﺎﻟﺖ ﺳﺮﻭﺭﺍ‬

‫ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻔﺮﺝ‬

‫ﻼ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻠﻐﺔ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﻛﺎﻥ ﳛﻔﻆ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺃﺭﺟﻮﺯﺓ‬

‫ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺮﺷﺎﺷﻲ ﻣﻮﱃ ﺑﲏ ﺃﻣﻴﺔ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻟﻠﻌﺮﺏ‪ ،‬ﻭﻳﻀﺮﺏ ﺍﳌﺜﻞ ﺑﻔﺼﺎﺣﺘﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺘﻘﻌﺮ ﰲ ﻛﻼﻣﻪ‪ ،‬ﺭﺣﻞ ﺇﱃ ﺍﳌﺸﺮﻕ ﻭﺩﺧﻞ ﺑﻐﺪﺍﺩ ﻭﻣﺼﺮ‬
‫ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﻣﺪ ﹰﺓ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬

‫ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‬

‫ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﺑﻦ ﻋﺎﺻﻢ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﻋﺎﺻﻢﹴ‪ ،‬ﻭﻳﻨﺘﻬﻲ ﻧﺴﺒﻪ ﺇﱃ ﻛﻌﺐ ﺍﺑﻦ‬
‫ﻋﻤﺮ ﹴﻭ ﺍﻷﻧﺼﺎﺭﻱ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺪﻫﺎﻥ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻟﻨﺤﺎﺓ ﻭﺃﻓﺎﺿﻞ ﺍﻟﻠﻐﻮﻳﲔ‪ ،‬ﺃﺧﺬ ﻋﻦ‬
‫ﺐ ﺃﲪﺪ ﺑﻦ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺼﲔ‬
‫ﺍﻟﺮﻣﺎﱐ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﲰﻊ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﰊ ﻏﺎﻟ ﹴ‬
‫ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﻭﲨﺎﻋﺘﻪ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﺑﻨﻬﺮ ﻃﺎﺑﻖﹴ‪ ،‬ﻭﺗﻮﰲ ﺑﺎﳌﻮﺻﻞ‬
‫ﻟﻴﻠﺔ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻣﻨﻬﺎ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺃﺭﺑﻊ ﳎﻠﺪﺍ ﺕٍ‪ ،‬ﻭﺷﺮﺡ‬
‫ﺍﻹﻳﻀﺎﺡ ﻷﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﰲ ﺃﺭﺑﻌﲔ ﳎﻠﺪﺓﹰ‪ ،‬ﻭﺷﺮﺡ ﺍﻟﻠﻤﻊ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻻﺑﻦ ﺟﲏ ﲰﺎﻩ ﺍﻟﻐﺮﺓ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﺿﺪﺍﺩ‬
‫ﻭﺇﺯﺍﻟﺔ ﺍﳌﺮﺍﺀ ﰲ ﺍﻟﻐﲔ ﻭﺍﻟﺮﺍﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺪﺭﻭﺱ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺪﺭﻭﺱ ﰲ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺮﻳﺎﺿﺔ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﻀﺎﺩ ﻭﺍﻟﻈﺎﺀ ﻭﲰﺎﻩ ﺍﻟﻐﻨﻴﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻌﻘﻮﺩ ﰲ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ‪ ،‬ﻭﺗﻔﺴﲑ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﻭﺗﻔﺴﲑ ﺳﻮﺭﺓ‬
‫ﺖ ﻣﻦ ﺷﻌﺮ ﺍﳌﻠﻚ ﺍﻟﺼﺎﱀ ﺑﻦ ﺭﺯﻳﻚ ﰲ‬ ‫ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﻟﻔﺼﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﳌﺨﺘﺼﺮ ﰲ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﺷﺮﺡ ﺑﻴ ٍ‬
‫ﻋﺸﺮﻳﻦ ﻛﺮﺍﺳﺔٍ‪ ،‬ﻭﺍﻟﻨﻜﺖ ﻭﺍﻹﺷﺎﺭﺍﺕ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﺩﻳﻮﺍﻥ ﺷﻌﺮﹴ‪ ،‬ﻭﺩﻳﻮﺍﻥ ﺭﺳﺎﺋﻞ‪.‬‬
‫ﻭﻛﺎﻥ ﻣﻊ ﺳﻌﺔ ﻋﻠﻤﻪ ﺳﻘﻴﻢ ﺍﳊﻆ ﻛﺒﲑ ﺍﻟﻐﻠﻂ‪ ،‬ﻭﻫﺬﺍ ﻋﺠﻴﺐ ﻣﻨﻪ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ ﺑﻐﺪﺍﺩ ﺇﱃ ﺩﻣﺸﻖ ﻓﺎﺟﺘﺎﺯﻋﻠﻰ‬
‫ﺍﳌﻮﺻﻞ ﻭﻬﺑﺎ ﻭﺯﻳﺮﻫﺎ ﺍﳉﻮﺍﺩ ﺍﳌﺸﻬﻮﺭ ﻓﺎﺭﺗﺒﻄﻪ ﻭﺻﺪﺭﻩ ﻭﻏﺮﻗﺖ ﻛﺘﺒﻪ ﰲ ﺑﻐﺪﺍﺩ ﻭﻫﻮ ﻏﺎﺋﺐ ﻓﺤﻤﻠﺖ ﺇﻟﻴﻪ ﻓﺒﺨﺮﻫﺎ‬
‫ﺑﺎﻟﻼﺩﻥ ﻟﻴﻘﻄﻊ ﺍﻟﺮﺍﺋﺤﺔ ﺍﻟﺮﺩﻳﺌﺔ ﻋﻨﻬﺎ ﺇﱃ ﺃﻥ ﲞﺮﻫﺎ ﺑﻨﺤﻮ ﺛﻼﺛﲔ ﺭﻃﻼﹰ‪ ،‬ﻓﻄﻠﻊ ﺫﻟﻚ ﺇﱃ ﺭﺃﺳﻪ ﻭﻋﻴﻨﻪ ﻓﺄﺣﺪﺙ ﻟﻪ‬
 ‫ﺍﻟﻌﻤﻰ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻻ ﲢﺴﱭ ﺃﻥ ﺑﺎﻟﻜﺖ ‪ ...‬ﺏ ﻣﺜﻠﻨﺎ ﺳﺘﺼﲑ‬
‫ﻓﻠﻠﺪﺟﺎﺟﺔ ﺭﻳﺶ ‪ ...‬ﻟﻜﻨﻬﺎ ﻻ ﺗﻄﲑ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺥ ﺭﺧﺼﺖ ﻋﻠﻴﻪ ﺣﱴ ﻣﻠﲏ ‪ ...‬ﻭﺍﻟﺸﻲﺀ ﳑﻠﻮﻝ ﺇﺫﺍ ﻣﺎ ﻳﺮﺧﺺ‬
‫ﻭﺃ ﹴ‬
‫ﻣﺎ ﰲ ﺯﻣﺎﻧﻚ ﻣﻦ ﻳﻌﺰ ﻭﺟﻮﺩﻩ ‪ ...‬ﺇﻥ ﺭﻣﺘﻪ ﺇﻻ ﺻﺪﻳﻖ ﳐﻠﺺ‬

‫ﺳﻌﻴﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺞ‬

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‫ﺃﺑﻮ ﻋﻘﺎ ﹴﻝ ﺍﻟﻘﲑﻭﺍﱐ ﺍﻟﻜﺎﺗﺐ ﺍﻷﺩﻳﺐ‪ .‬ﻛﺎﺗﺐ ﺍﻟﻘﺎﺿﻲ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻤﺮﺍﻥ ﻗﺎﺿﻲ ﺇﻓﺮﻳﻘﻴﺔ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﺗﺴ ﹴﻊ‬
‫ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﺑﻴﺎﺕ ﺭﺛﻲ ﻬﺑﺎ ﺍﻟﻘﺎﺿﻲ ﺳﻠﻴﻤﺎﻥ ﺍﳌﺬﻛﻮﺭ ﻗﺎﻝ‪:‬‬
‫ﻋﺠﺒﹰﺎ ﳌﻮﺿﻊ ﳊﺪﻩ ﰲ ﻗﱪﻩ ‪ ...‬ﻟﻠﻌﻠﻢ ﻭﺍﻟﻌﺮﻓﺎﻥ ﻛﻴﻒ ﺗﻮﺳﻌﺎ؟‬
‫ﺭﺟﻊ ﺍﳋﺼﻮﻡ ﻭﺧﻠﻔﻮﺍ ﻋﻠﻢ ﺍﳍﺪﻯ ‪ ...‬ﰲ ﺑﺎﺏ ﺳﻠ ﹴﻢ ﻻ ﻳﺰﺍﻝ ﳑﻨﻌﺎ‬
‫ﺃﺗﺖ ﺍﳌﻨﻴﺔ ﻣﻦ ﺗﻠﺒﺐ ﻗﺎﺿﻴﹰﺎ ‪ ...‬ﲬﺴﲔ ﻋﺎﻣﹰﺎ ﻭﺍﺛﻨﺘﲔ ﻭﺃﺭﺑﻌﺎ‬

‫ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻷﺧﻔﺶ ﺍﻷﻭﺳﻂ ﺍﻟﺒﺼﺮﻱ ﻣﻮﱃ ﺑﲏ ﳎﺎﺷﻊ ﺍﺑﻦ ﺩﺍﺭ ﹴﻡ ﺑﻄﻦ ﻣﻦ ﲤﻴ ﹴﻢ‪ .‬ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻟﻨﺤﺎﺓ ﻣﻦ‬
‫ﺍﻟﺒﺼﺮﻳﲔ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺳﻴﺒﻮﻳﻪ ﻭﻫﻮ ﺃﻋﻠﻢ ﻣﻦ ﺃﺧﺬ ﻋﻨﻪ ﻭﻛﺎﻥ ﺃﺧﺬ ﻋﻤﻦ ﺃﺧﺬ ﻋﻦ ﺳﻴﺒﻮﻳﻪ ﻷﻧﻪ ﺃﺳﻦ ﻣﻨﻪ‪ ،‬ﰒ ﺃﺧﺬ‬
‫ﻋﻦ ﺳﻴﺒﻮﻳﻪ ﺃﻳﻀﹰﺎ ﻭﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﺔ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﻘﺮﺃ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺳﻴﺒﻮﻳﻪ ﺃﺣﺪ ﻭﱂ ﻳﻘﺮﺃﻩ ﺳﻴﺒﻮﻳﻪ ﻋﻠﻰ‬
‫ﺃﺣﺪٍ‪ ،‬ﻭﺇﳕﺎ ﻗﺮﺉ ﻋﻠﻰ ﺍﻷﺧﻔﺶ ﺑﻌﺪ ﻣﻮﺕ ﺳﻴﺒﻮﻳﻪ‪ .‬ﻭﻛﺎﻥ ﳑﻦ ﻗﺮﺃﻩ ﻋﻠﻴﻪ ﺃﺑﻮ ﻋﻤﺮ ﺍﳉﺮﻣﻲ ﻭﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﳌﺎﺯﱐ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﻷﺧﻔﺶ ﻳﺴﺘﺤﺴﻦ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻛﻞ ﺍﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻓﺘﻮﻫﻢ ﺍﳉﺮﻣﻲ ﻭﺍﳌﺎﺯﱐ ﺃﻥ ﺍﻷﺧﻔﺶ ﻗﺪ ﻫﻢ ﺃﻥ‬
‫ﻳﺪﻋﻲ ﺍﻟﻜﺘﺎﺏ ﻟﻨﻔﺴﻪ‪ ،‬ﻓﺘﺸﺎﻭﺭﻭﺍ ﰲ ﻣﻨﻊ ﺍﻷﺧﻔﺶ ﻣﻦ ﺍﺩﻋﺎﺋﻪ ﻓﻘﺎﻻ ﻧﻘﺮﺅﻩ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫ ﻗﺮﺃﻧﺎﻩ ﻋﻠﻴﻪ ﺃﻇﻬﺮﻧﺎﻩ‬
‫ﻭﺃﺷﻌﻨﺎ ﺃﻧﻪ ﻟﺴﻴﺒﻮﻳﻪ ﻓﻼ ﳝﻜﻨﻪ ﺃﻥ ﻳﺪﻋﻴﻪ‪ ،‬ﻓﺄﺭﻏﺒﺎ ﺍﻷﺧﻔﺶ‪ ،‬ﻭﺑﺬﻻ ﻟﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳌﺎﻝ ﻋﻠﻰ ﺃﻥ ﻳﻘﺮﺃﺍﻩ ﻋﻠﻴﻪ ﻓﺄﺟﺎﺏ‬
‫ﻭﺷﺮﻋﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺃﺧﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻨﻪ ﻭﺃﻇﻬﺮﺍﻩ ﻟﻠﻨﺎﺱ‪ .‬ﻭﻛﺎﻥ ﺍﻷﺧﻔﺶ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﻭﺿﻊ ﺳﻴﺒﻮﻳﻪ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺷﻴﺌﹰﺎ ﺇﻻ ﻭﻋﺮﺿﻪ ﻋﻠﻲ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﻯ ﺃﻧﻪ ﺃﻋﻠﻢ ﺑﻪ ﻣﲏ ﻭﺃﻧﺎ ﺍﻟﻴﻮﻡ ﺃﻋﻠﻢ ﺑﻪ ﻣﻨﻪ‪ .‬ﻭﺣﻜﻰ ﺛﻌﻠﺐ ﺃﻥ ﺍﻟﻔﺮﺍﺀ ﺩﺧﻞ‬
‫ﻋﻠﻰ ﺳﻌﻴﺪ ﺑﻦ ﺳﺎﱂ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﺟﺎﺀﻛﻢ ﺳﻴﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺳﻴﺪ ﺃﻫﻞ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺃﻣﺎ ﻣﺎ ﺩﺍﻡ ﺍﻷﺧﻔﺶ‬
‫ﻳﻌﻴﺶ ﻓﻼ‪ .‬ﻭﺣﻜﻰ ﺍﻷﺧﻔﺶ ﻗﺎﻝ‪ :‬ﳌﺎ ﻧﺎﻇﺮ ﺳﻴﺒﻮﻳﻪ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺭﺟﻊ ﻭﺟﻪ ﺇﱃ ﻓﻌﺮﻑ ﺧﱪﻩ ﻣﻌﻪ ﻭﻣﻀﻰ ﺇﱃ‬
‫ﺍﻷﻫﻮﺍﺯ‪ ،‬ﻓﻮﺭﺩﺕ ﺑﻐﺪﺍﺩ ﻓﺮﺃﻳﺖ ﻣﺴﺠﺪ ﺍﻟﻜﺴﺎﺋﻲ ﻓﺼﻠﻴﺖ ﺧﻠﻔﻪ ﺍﻟﻐﺪﺍﺓ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﻔﺘﻞ ﻣﻦ ﺻﻼﺗﻪ ﻭﻗﻌﺪ ﻭﺑﲔ ﻳﺪﻳﻪ‬
‫ﺍﻟﻔﺮﺍﺀ ﻭﺍﻷﲪﺮ ﻭﺍﺑﻦ ﺳﻌﺪﺍﻥ‪ ،‬ﺳﻠﻤﺖ ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﻣﺎﺋﺔ ﻣﺴﺄﻟﺔ ﻓﺄﺟﺎﺏ ﲜﻮﺍﺑﺎﺕ ﺧﻄﺄﺗﻪ ﰲ ﲨﻴﻌﻬﺎ‪ ،‬ﻓﺄﺭﺍﺩ ﺃﺻﺤﺎﺑﻪ‬
‫ﺍﻟﻮﺛﻮﺏ ﻋﻠﻲ ﻓﻤﻨﻌﻬﻢ ﻭﱂ ﻳﻘﻄﻌﲏ ﻣﺎ ﺭﺃﻳﺘﻬﻢ ﻋﻠﻴﻪ ﻋﻤﺎ ﻛﻨﺖ ﻓﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻏﺖ ﻗﺎﻝ ﱄ‪ :‬ﺑﺎﷲ ﺃﻣﺎ ﺃﻧﺖ ﺃﺑﻮ ﺍﳊﺴﻦ‬
 ‫ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ؟ ﻗﻠﺖ ﻧﻌﻢ‪ ،‬ﻓﻘﺎﻡ ﺇﱄ ﻭﻋﺎﻧﻘﲏ ﻭﺃﺟﻠﺴﲏ ﺇﱃ ﺟﻨﺒﻪ ﰒ ﻗﺎﻝ‪ :‬ﱄ ﺃﻭﻻﺩ ﺃﺣﺐ ﺃﻥ ﻳﺘﺄﺩﺑﻮﺍ ﺑﻚ‪،‬‬
‫ﻕ ﱄ ﻓﺄﺟﺒﺘﻪ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﺍﺗﺼﻠﺖ ﺍﻷﻳﺎﻡ ﺑﺎﻻﺟﺘﻤﺎﻉ ﺳﺄﻟﲏ ﺃﻥ‬ ‫ﻭﻳﺘﺨﺮﺟﻮﺍ ﻋﻠﻴﻚ‪ ،‬ﻭﺗﻜﻮﻥ ﻣﻌﻲ ﻏﲑ ﻣﻔﺎﺭ ﹴ‬
‫ﺃﺅﻟﻒ ﻟﻪ ﻛﺘﺎﺑﹰﺎ ﰲ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻓﺄﻟﻔﺘﻪ‪ ،‬ﻓﺠﻌﻠﻪ ﺇﻣﺎﻣﻪ ﻭﻋﻤﻞ ﻋﻠﻴﻪ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﳌﻌﺎﱐ‪ .‬ﻭﻗﺮﺃ ﻋﻠﻲ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‬
‫ﺳﺮﹰﺍ ﻭﻭﻫﺐ ﱄ ﺳﺒﻌﲔ ﺩﻳﻨﺎﺭﹰﺍ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ ﻳﻔﻀﻞ ﺍﻷﺧﻔﺶ ﻭﻳﻘﻮﻝ‪ :‬ﻫﻮ ﺃﻭﺳﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻤﹰﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﱪﺩ‪ :‬ﺍﺣﻔﻆ ﻣﻦ ﺃﺧﺬ ﻋﻦ ﺳﻴﺒﻮﻳﻪ ﺍﻷﺧﻔﺶ ﰒ ﺍﻟﻨﺎﺷﺊ ﰒ ﻗﻄﺮﺏ‪ ،‬ﻛﺎﻥ ﺍﻷﺧﻔﺶ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻜﻼﻡ‬
‫ﻭﺃﺣﺬﻗﻬﻢ ﺑﺎﳉﺪﻝ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ‬
‫ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺷﺘﻘﺎﻕ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻭﺳﻂ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺻﻔﺎﺕ ﺍﻟﻐﻨﻢ ﻭﺃﻟﻮﺍﻬﻧﺎ ﻭﻋﻼﺟﻬﺎ ﻭﺃﺳﺒﺎﻬﺑﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻜﺒﲑ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﲎ ﺍﻟﺸﻌﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻘﺎﻳﻴﺲ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻠﻮﻙ‪ ،‬ﻛﺘﺎﺏ ﻭﻗﻒ ﺍﻟﺘﻤﺎﻡ‪.‬‬

‫ﺳﻌﻴﺪ ﺑﻦ ﻫﺎﺭﻥ‬

‫ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻻﺷﻨﺎﻧﺪﺍﱐ‪ ،‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﳏﻤ ٍﺪ ﺍﻟﺘﻮﺯﻱ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ‬
‫ﺩﺭﻳﺪ‪.‬‬
‫ﻕ ﺍﺳﻢ ﻓﺮﺱﹴ‪ ،‬ﻓﻘﺎﻝ ﻻ ﺃﺩﺭﻱ‪ :‬ﻭﺳﺄﻟﺖ ﺍﻟﺮﻳﺎﺷﻲ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺩﺭﻳ ٍﺪ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﺣﺎﰎ ﺍﻟﺴﺠﺴﺘﺎﱐ ﻋﻦ ﺍﺷﺘﻘﺎﻕ ﺛﺎﺩ ﹴ‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺼﺒﻴﺎﻥ ﺇﻧﻜﻢ ﺗﺘﻌﻤﻘﻮﻥ ﺑﺎﻟﻌﻠﻢ ﻭﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺜﻤﺎﻥ ﺍﻷﺷﻨﺎﻧﺪﺍﱐ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﺛﺪﻕ ﺍﳌﻄﺮ‬
‫ﺑﺎﻟﺴﺤﺎﺏ‪ :‬ﺇﺫﺍ ﺧﺮﺝ ﺧﺮﻭﺟﹰﺎ ﺳﺮﻳﻌﹰﺎ ﳓﻮ ﺍﻟﻮﺩﻕ‪.‬‬
‫ﻭﺣﻜﻰ ﺍﺑﻦ ﺩﺭﻳ ٍﺪ ﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﺣﺎ ﹴﰎ ﺍﻟﺴﺠﺴﺘﺎﱐ ﻋﻦ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﺟﻔﺮ ﺍﻟﻔﺤﻞ ﻓﺄﺿﺤﻰ ﻗﺪ ﻫﺠﻒ ‪ ...‬ﻭﺍﺻﻔﺮ ﻣﺎ ﺍﺧﻀﺮ ﻣﻦ ﺍﻟﺒﻘﻞ ﻭﺟﻒ‬
‫ﻓﻘﻠﺖ ﻣﺎ ﻫﺠﻒ؟ ﻓﻘﺎﻝ ﻻ ﺃﺩﺭﻯ‪ ،‬ﻓﺴﺄﻟﺖ ﺍﻻﺷﻨﺎﻧﺪﺍﱐ ﻓﻘﺎﻝ‪ :‬ﻫﺠﻒ‪ :‬ﺇﺫﺍ ﺍﻟﺘﺤﻘﺖ ﺧﺎﺻﺮﺗﺎﻩ ﻣﻦ ﺍﻟﺘﻌﺐ ﻭﻏﲑﻩ‪.‬‬
‫ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ ﻳﺮﻭﻳﻪ ﻋﻨﻪ ﺍﺑﻦ ﺩﺭﻳ ٍﺪ‪ .‬ﻭﻛﺘﺎﺏ ﺍﻷﺑﻴﺎﺕ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﲦﺎ ٍﻥ‬
‫ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻭﺍﻷﺷﻨﺎﻧﺪﺍﱐ ﻧﺴﺒﺔ ﺇﱃ ﺃﺷﻨﺎﻥ ﳏﻠﺔ ﺑﺒﻐﺪﺍﺩ ﻭﺯﺍﺩﻭﺍ ﺍﻟﺪﺍﻝ ﻓﻴﻬﺎ ﻛﻤﺎ ﺯﺍﺩﻭﺍ ﺍﳍﺎﺀ ﰲ ﺍﻷﺷﻨﻬﻲ‬
‫ﻧﺴﺒ ﹰﺔ ﺇﱃ ﺃﺷﻨﺎ‪.‬‬

‫ﺳﻼﻣﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺳﻼﻣﺔ‬

‫ﺱ‬
‫ﺃﺑﻮ ﺍﳋﲑ ﺍﻷﻧﺒﺎﺭﻱ ﺍﳌﻘﺮﺉ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﻓﻨﻮﻥ ﺍﻷﺩﺏ‪ .‬ﻗﺮﺃ ﻋﻠﻲ ﺍﺑﻦ ﻃﺎﻭ ﹴ‬
‫ﺍﳌﻘﺮﺉ‪ ،‬ﻭﺣﺪﺙ ﻋﻨﻪ ﲜﺰﺀ ﻫﻼﻝ ﺍﳊﻔﺎﺭ ﻋﻦ ﻃﺮﺍ ٍﺩ ﺍﻟﺰﻳﻨﱯ ﻋﻦ ﻫﻼ ﹴﻝ‪ .‬ﰒ ﺭﺣﻞ ﺇﱃ ﻣﺼﺮ ﻭﺳﻜﻦ ﻬﺑﺎ ﻭﺗﺼﺪﺭ‬
‫ﲜﺎﻣﻊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻣﻨﻬﺎ‪ :‬ﺷﺮﺡ ﻋﻠﻲ ﻣﻘﺎﻣﺎﺕ ﺍﳊﺮﻳﺮﻱ‪ .‬ﻭﻟﺪ ﺳﻨﺔ‬
‫ﺛﻼﺙ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﺎﺕ ﲟﺼﺮ ﰲ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪.‬‬

‫ﺳﻼﻣﺔ ﺑﻦ ﻏﻴﺎﺽ ﺑﻦ ﺃﲪﺪ‬

 ‫ﺖ ﻭﻋﺸﺮﻳﻦ‬ ‫ﺃﺑﻮ ﺍﳋﲑ ﺍﻟﻜﻔﺮﻃﺎﰊ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺫﻛﺮﻩ ﺻﺎﺣﺒﻨﺎ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ ﰲ ﺗﺎﺭﳜﻪ ﻓﻘﺎﻝ‪ :‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﺳﻨﺔ ﺳ ٍ‬
‫ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﺘﺐ ﻋﻨﻪ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﳋﺸﺎﺏ‪ ،‬ﻭﻗﺮﺃ ﺍﻷﺩﺏ ﲟﺼﺮ ﻋﻠﻰ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﻘﻄﺎﻉ‬
‫ﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺎ ﺗﻠﺤﻦ ﻓﻴﻪ ﺍﻟﻌﺎﻣﺔ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﺭﺳﺎﻟﺔ‬
‫ﺍﻟﺴﻌﺪﻱ‪ .‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﰲ ﺍﻟﻨﺤﻮ ﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﺬﻛﺮﺓ ﻋﺸﺮ ﳎﻠﺪﺍ ٍ‬
‫ﺙ ﻭﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬ ‫ﰲ ﺍﳊﺾ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺛﻼ ٍ‬
‫ﺇﻗﻨﻊ ﻟﻨﻔﺴﻚ ﻓﺎﻟﻘﻨﺎﻋﺔ ﻣﻠﺒﺲ ‪ ...‬ﻻ ﻳﻄﻤﻊ ﺍﻷﺷﺮﺍﺭ ﰲ ﲣﺮﻳﻘﻪ‬
‫ﻓﻠﺮﺏ ﻣﻐﺮﻭ ﹴﺭ ﻏﺪﺍ ﺗﻐﺮﻳﻘﻪ ‪ ...‬ﰲ ﺣﺮﺻﻪ ﺳﺒﺒﹰﺎ ﺇﱃ ﺗﻐﺮﻳﻘﻪ‬

‫ﺳﻠﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‬

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‫ﺐ ﺍﳊﻠﻮﺍﱐ ﺍﻟﻨﻬﺮﻭﺍﱐ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺒﻨﺎ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻭﻗﺮﺃ ﻬﺑﺎ ﺍﻟﻨﺤﻮ ﻋﻠﻰ‬
‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﻃﺎﻟ ﹴ‬
‫ﺍﻟﺜﻤﺎﻧﻴﲏ ﻭﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺪﻫﺎﻥ ﻭﻏﲑﻩ‪ ،‬ﻭﺑﺮﻉ ﰲ ﺍﻟﻨﺤﻮ ﻭﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﻓﻴﻪ ﻭﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﲰﻊ ﺍﳊﺪﻳﺚ ﻣﻦ‬
‫ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺍﻟﻄﻴﺐ ﺍﻟﻄﱪﻱ ﻭﻏﲑﻩ‪ ،‬ﻭﺟﺎﻝ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻧﺸﺮ ﻬﺑﺎ ﺍﻟﻨﺤﻮ ﻭﺍﺳﺘﻮﻃﻦ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺴﻠﻔﻲ‬
‫ﻭﺻﻨﻒ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺘﺎﺑﹰﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺍﻟﻠﻐﺔ ﻋﺸﺮ ﳎﻠﺪﺍﺕ ﱂ ﻳﺼﻨﻒ ﻣﺜﻠﻪ‪ ،‬ﻭﺷﺮﺡ‬
‫ﺍﻹﻳﻀﺎﺡ ﻷﰊ ﻋﻠ ﹴﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ‪ ،‬ﻭﺍﻵﻣﺎﱄ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺎﺕ ﰲ ﺛﺎﱐ ﻋﺸﺮ ﻣﻦ ﺻﻔ ﹴﺮ ﺳﻨﺔ‬
‫ﺙ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﻭﻗﻴﻞ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺛﻼ ٍ‬
‫ﺇﻥ ﺧﺎﻧﻚ ﺍﻟﺪﻫﺮ ﻓﻜﻦ ﻋﺎﺋﺪﹰﺍ ‪ ...‬ﺑﺎﻟﺒﻴﺾ ﻭﺍﻹﺩﻻﺝ ﻭﺍﻟﻌﻴﺲ‬
‫ﻭﻻ ﺗﻜﻦ ﻋﺒﺪ ﺍﳌﲎ ﺇﻬﻧﺎ ‪ ...‬ﺭﺅﻭﺱ ﺃﻣﻮﺍﻝ ﺍﳌﻔﺎﻟﻴﺲ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺗﻘﻮﻝ ﺑﻨﻴﱵ ﺃﺑﱵ ﺗﻘﻨﻊ ‪ ...‬ﻭﻻ ﺗﻄﻤﺢ ﺇﱃ ﺍﻷﻃﻤﺎﻉ ﺗﻌﺘﺪ‬
‫ﻭﺭﺽ ﺑﺎﻟﻴﺄﺱ ﻧﻔﺴﻚ ﻓﻬﻮ ﺃﺣﺮﻯ ‪ ...‬ﻭﺃﺯﻳﻦ ﰲ ﺍﻟﻮﺭﻯ ﻭﻋﻠﻴﻚ ﺃﻋﻮﺩ‬
‫ﻓﻠﻮ ﻛﻨﺖ ﺍﳋﻠﻴﻞ ﻭﺳﻴﺒﻮﻳﻪ ‪ ...‬ﺃﻭ ﺍﻟﻔﺮﺍﺀ ﺃﻭ ﻛﻨﺖ ﺍﳌﱪﺩ‬
‫ﳌﺎ ﺳﺎﻭﻳﺖ ﰲ ﺣ ﹴﻲ ﺭﻏﻴﻔﹰﺎ ‪ ...‬ﻭﻻ ﺗﺒﺘﺎﻉ ﺑﺎﳌﺎﺀ ﺍﳌﱪﺩ‬

‫ﺳﻠﻢ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﲪﺎﺩ‬

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‫ﻣﻮﱃ ﺑﲏ ﺗﻴﻢ ﺑﻦ ﻣﺮﺓ‪ ،‬ﺷﺎﻋﺮ ﻣﻄﺒﻮﻉ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﻛﺎﻥ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﺍﻟﱪﺍﻣﻜﺔ ﻭﻛﺎﻥ ﻳﻠﻘﺐ‬
‫ﺑﺎﳋﺎﺳﺮ‪ ،‬ﻷﻥ ﺃﺑﺎﻩ ﺧﻠﻒ ﻟﻪ ﻣﺎ ﹰﻻ ﻓﺄﻧﻔﻘﻪ ﻋﻠﻰ ﺍﻷﺩﺏ ﻓﻘﺎﻝ‪ :‬ﻟﻪ ﺑﻌﺾ ﺃﻫﻠﻪ‪ :‬ﺇﻧﻚ ﺍﳋﺎﺳﺮ ﺍﻟﺼﻔﻘﺔ ﻓﻠﻘﺐ ﺑﺬﻟﻚ‪.‬‬
‫ﰒ ﻣﺪﺡ ﺍﻟﺮﺷﻴﺪ ﻓﺄﻣﺮ ﻟﻪ ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫ ﹴﻢ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻛﺬﺏ ﻬﺑﺬﺍ ﺍﳌﺎﻝ ﻣﻦ ﻟﻘﺒﻚ ﺑﺎﳋﺎﺳﺮ‪ ،‬ﻓﺠﺎﺀﻫﻢ ﻬﺑﺎ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ‬
‫ﻣﺎ ﺃﻧﻔﻘﺘﻪ ﻋﻠﻰ ﺍﻷﺩﺏ ﰒ ﺭﲝﺖ ﺍﻷﺩﺏ‪ ،‬ﻓﺄﻧﺎ ﺳﻠﻢ ﺍﻟﺮﺍﺑﺢ ﻻ ﺳﻠﻢ ﺍﳋﺎﺳﺮ‪ .‬ﻭﻗﻴﻞ ﰲ ﺗﻠﻘﻴﺒﻪ ﻬﺑﺬﺍ ﻏﲑ ﻣﺎ ﺫﻛﺮ‪.‬‬
‫ﻭﻛﺎﻥ ﺳﻠﻢ ﺗﻠﻤﻴﺬﹰﺍ ﻟﺒﺸﺎﺭ ﺑﻦ ﺑﺮ ٍﺩ ﻭﺻﺪﻳﻘﹰﺎ ﻷﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻝ ﺑﺸﺎﺭ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
 ‫ﻣﻦ ﺭﺍﻗﺐ ﺍﻟﻨﺎﺱ ﱂ ﻳﻈﻔﺮ ﲝﺎﺟﺘﻪ ‪ ...‬ﻭﻓﺎﺯ ﺑﺎﻟﻄﻴﻴﺒﺎﺕ ﺍﻟﻔﺎﺗﻚ ﺍﻟﻠﻬﺞ‬
‫ﻗﺎﻝ ﺳﻠﻢ ﺃﺑﻴﺎﺗﹰﺎ ﺃﺩﺧﻞ ﻓﻴﻬﺎ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪:‬‬
‫ﻣﻦ ﺭﺍﻗﺐ ﺍﻟﻨﺎﺱ ﻣﺎﺕ ﻏﻤﹰﺎ ‪ ...‬ﻭﻓﺎﺯ ﺑﺎﻟﻠﺬﺓ ﺍﳉﺴﻮﺭ‬
‫ﻓﺒﻠﻎ ﺑﻴﺘﻪ ﺑﺸﺎﺭﹰﺍ ﻓﻐﻀﺐ ﻭﻗﺎﻝ‪ :‬ﺳﺎﺭ ﻭﺍﷲ ﺑﻴﺖ ﺳﻠ ﹴﻢ ﻭﲬﻞ ﺑﻴﺘﻨﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ .‬ﳍﺞ ﺍﻟﻨﺎﺱ ﺑﺒﻴﺖ ﺳﻠ ﹴﻢ ﻭﱂ‬
‫ﻳﻨﺸﺪ ﺑﻴﺖ ﺑﺸﺎ ﹴﺭ ﺃﺣﺪ ﻓﻜﺎﻥ ﻟﺬﻟﻚ ﺳﺒﺒﹰﺎ ﻟﻠﻨﻔﻮﺭ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻜﺎﻥ ﺳﻠﻢ ﺑﻌﺪ ﺫﻟﻚ ﻳﻘﺪﻡ ﺃﺑﺎ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻭﻳﻘﻮﻝ‪ :‬ﻫﻮ‬
‫ﺃﺷﻌﺮ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﱃ ﺃﻥ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ﳜﺎﻃﺐ ﺳﻠﻤﹰﺎ‪:‬‬
‫ﺗﻌﺎﱃ ﺍﷲ ﻳﺎ ﺳﻠﻢ ﺑﻦ ﻋﻤﺮ ﹴﻭ ‪ ...‬ﺃﺫﻝ ﺍﳊﺮﺹ ﺃﻋﻨﺎﻕ ﺍﻟﺮﺟﺎﻝ‬
‫ﻫﺐ ﺍﻟﺪﻧﻴﺎ ﺗﺼﲑ ﺇﻟﻴﻚ ﻋﻔﻮﹰﺍ ‪ ...‬ﺃﻟﻴﺲ ﻣﺼﲑ ﺫﻟﻚ ﻟﻠﺰﻭﺍﻝ؟‬
‫ﻓﻠﻤﺎ ﺑﻠﻎ ﺫﻟﻚ ﺳﻠﻤﹰﺎ ﻏﻀﺐ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻭﻗﺎﻝ‪ :‬ﻭﻳﻠﻲ ﻋﻠﻰ ﺍﳉﺮﺍﺭ ﺍﺑﻦ ﺍﻟﻔﺎﻋﻠﺔ ﺍﻟﺰﻧﺪﻳﻖ‪ ،‬ﺯﻋﻢ ﺃﱐ ﺣﺮﻳﺺ‬
‫ﻭﻗﺪ ﻛﻨﺰ ﺍﻟﺒﺪﺭ ﻭﻫﻮ ﻻ ﻳﺰﺍﻝ ﻳﻄﻠﺐ ﻭﺃﻧﺎ ﰲ ﺛﻮﰊ ﻫﺬﻳﻦ ﻻ ﺃﻣﻠﻚ ﻏﲑﳘﺎ ﰒ ﻛﺘﺐ ﺇﻟﻴﻪ‪:‬‬
‫ﻆ ‪ ...‬ﻳﺰﻫﺪ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺰﻫﺪ‬
‫ﻣﺎ ﺃﻗﺒﺢ ﺍﻟﺘﺰﻫﻴﺪ ﻣﻦ ﻭﺍﻋ ٍ‬
‫ﻟﻮ ﻛﺎﻥ ﰲ ﺗﺰﻫﻴﺪﻩ ﺻﺎﺩﻗﹰﺎ ‪ ...‬ﺃﺿﺤﻰ ﻭﺃﻣﺴﻰ ﺑﻴﺘﻪ ﺍﳌﺴﺠﺪ‬
‫ﻭﺭﻓﺾ ﺍﻟﺪﻧﻴﺎ ﻭﱂ ﻳﻠﻘﻬﺎ ‪ ...‬ﻭﱂ ﻳﻜﻦ ﻳﺴﻌﻰ ﻭﻳﺴﺘﺮﻓﺪ‬
‫ﻓﺨﺎﻑ ﺃﻥ ﺗﻨﻔﺪ ﺃﺭﺯﺍﻗﻪ ‪ ...‬ﻭﺍﻟﺮﺯﻕ ﻋﻨﺪ ﺍﷲ ﻻ ﻳﻨﻔﺪ‬
‫ﺍﻟﺮﺯﻕ ﻣﻘﺴﻮﻡ ﻋﻠﻰ ﻣﻦ ﺗﺮﻯ ‪ ...‬ﻳﻨﺎﻟﻪ ﺍﻷﺑﻴﺾ ﻭﺍﻷﺳﻮﺩ‬
‫ﻼ ‪ ...‬ﻣﻦ ﻛﻒ ﻋﻦ ﺟﻬ ٍﺪ ﻭﻣﻦ ﳚﻬﺪ‬ ‫ﻛﻞ ﻳﻮﰲ ﺭﺯﻗﻪ ﻛﺎﻣ ﹰ‬
‫ﻑ ﻭﺍﺣ ٍﺪ ﻭﱂ ﻳﺴﺒﻖ ﺇﱃ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻷﻥ‬ ‫ﻭﺫﻛﺮ ﻣﻦ ﺍﻗﺘﺪﺍﺭ ﺳﻠ ﹴﻢ ﺍﳋﺎﺳﺮ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﺃﻧﻪ ﺍﺧﺘﺮﻉ ﺷﻌﺮﹰﺍ ﻋﻠﻰ ﺣﺮ ٍ‬
‫ﺃﻗﻞ ﺷﻌﺮ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺣﺮﻓﲔ ﳓﻮ ﻗﻮﻝ ﺩﺭﻳﺪ ﺑﻦ ﺍﻟﺼﻤﺔ‪:‬‬
‫ﻳﺎ ﻟﻴﺘﲏ ﻓﻴﻬﺎ ﺟﺬﻉ ‪ ...‬ﺃﺧﺐ ﻓﻴﻬﺎ ﻭﺃﻗﻊ‬
‫ﺏ ﻭﺍﺣ ٍﺪ ﻣﻨﻪ‪:‬‬
‫ﻓﻘﺎﻝ ﺳﻠﻢ ﺍﳋﺎﺳﺮ ﻷﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﻮﺳﻰ ﺍﳍﺎﺩﻱ ﺷﻌﺮﹰﺍ ﻋﻠﻰ ﺿﺮ ﹴ‬

‫ﻣﻮﺳﻰ ﺍﳌﻄﺮ ﻏﻴﺚ ﺑﻜﺮ ‪ ...‬ﰒ ﺍﻬﻧﻤﺮ ﳌﺎ ﺍﻏﺘﻔﺮ‬

‫ﰒ ﻏﻔﺮ ﳌﺎ ﻗﺪﺭ ‪ ...‬ﰒ ﺍﻗﺘﺼﺮ ﻋﺪﻝ ﺍﻟﺴﲑ‬
‫ﺑﺎﻗﻲ ﺍﻷﺛﺮ ﺧﲑ ﺍﻟﺒﺸﺮ ‪ ...‬ﻗﺮﻉ ﻣﻀﺮ ﺑﺪﺭ ﺑﺪﺭ‬
‫ﳌﻦ ﻧﻈﺮ ﻫﻮ ﺍﻟﻮﺯﺭ ‪ ...‬ﳌﻦ ﺣﻀﺮ ﻭﺍﳌﻔﺘﺨﺮ‬
‫ﻭﳌﺎ ﺑﻮﻳﻊ ﺍﳍﺎﺩﻱ ﺑﺎﳋﻼﻓﺔ ﻭﻫﻮ ﲜﺮﺣﺎﻥ ﺩﺧﻞ ﻋﻠﻴﻪ ﺳﻠﻢ ﺍﳋﺎﺳﺮ ﻭﺃﻧﺸﺪﻩ‪:‬‬
‫ﳌﺎ ﺃﺗﺖ ﺧﲑ ﺑﲏ ﻫﺎﺷ ﹴﻢ ‪ ...‬ﺧﻼﻓﺔ ﺍﷲ ﲜﺮﺟﺎﻥ‬
‫ﴰﺮ ﻟﻠﺤﺰﻡ ﺳﺮﺍﺑﻴﻠﻪ ‪ ...‬ﺑﺮﺃﻱ ﻻ ﻏﻤ ﹴﺮ ﻭﻻ ﻭﺍﻥ‬
‫ﱂ ﻳﺪﺧﻞ ﺍﻟﺸﻮﺭﻯ ﻋﻠﻰ ﺭﺃﻳﻪ ‪ ...‬ﻭﺍﳊﺰﻡ ﻻ ﳝﻀﻴﻪ ﺭﺃﻳﺎﻥ‬
‫ﻭﻗﺎﻝ ﳍﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺣﲔ ﻭﱄ ﺍﳋﻼﻓﺔ‪:‬‬
‫ﻳﺎﻫﺎﺭﻭﻥ ﻗﺮ ﺍﳌﻠﻚ ﰲ ﻣﺴﺘﻘﺮﻩ ‪ ...‬ﻭﺃﺷﺮﻗﺖ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻳﻨﻊ ﻧﻮﺭﻫﺎ‬
 ‫ﻭﻟﻴﺲ ﻷﻳﺎﻡ ﺍﳌﻜﺎﺭﻡ ﻏﺎﻳﺔ ‪ ...‬ﺗﺘﻢ ﻬﺑﺎ ﺇﻻ ﻭﺃﻧﺖ ﺃﻣﲑﻫﺎ‬
‫ﻭﻗﺎﻝ ﰲ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺑﺮﻣﻚ‪:‬‬
‫ﱴ ﺧﻼ ﻣﻦ ﻣﺎﻟﻪ ‪ ...‬ﻭﻣﻦ ﺍﳌﺮﻭﺀﺓ ﻏﲑ ﺧﺎﻝ‬ ‫ﻭﻓ ً‬
‫ﻭﺇﺫﺍ ﻭﺃﻯ ﻟﻚ ﻣﻮﻋﺪﹰﺍ ‪ ...‬ﻛﺎﻥ ﺍﻟﻔﻌﺎﻝ ﻣﻊ ﺍﳌﻘﺎﻝ‬
‫ﱴ ‪ ...‬ﻛﺎﻓﻴﻚ ﻣﻦ ﻛﺮﻡ ﺍﳋﻼﻝ‬ ‫ﷲ ﺩﺭﻙ ﻣﻦ ﻓ ً‬
‫ﺃﻋﻄﺎﻙ ﻗﺒﻞ ﺳﺆﺍﻟﻪ ‪ ...‬ﻓﻜﻔﺎﻙ ﻣﻜﺮﻭﻩ ﺍﻟﺴﺆﺍﻝ‬

‫ﺳﻠﻤﺔ ﺑﻦ ﻋﺎﺻﻢ‬

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‫ﻒ ﺍﻷﲪﺮ ﻭﲰﻊ ﻣﻨﻪ ﻛﺘﺎﺏ‬ ‫ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺯﻛﺮﻳﺎ ﳛﲕ ﺍﻟﻔﺮﺍﺀ ﻭﺭﻭﻯ ﻋﻨﻪ ﻛﺘﺒﻪ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﺧﻠ ٍ‬
‫ﺍﻟﻌﺪﺩ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﺳﻠﻤﺔ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺛﻌﻠﺐ ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺳﻠﻤﺔ ﺣﺎﻓﻈﹰﺎ ﻟﺘﺄﺩﻳﺔ ﻣﺎ ﰲ ﺍﻟﻜﺘﺐ‬
‫ﻭﺍﻟﻄﻮﺍﻝ ﺣﺎﺫﻗﹰﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﺑﻦ ﻗﺎﺩ ﹴﻡ ﺣﺴﻦ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻌﻠﻞ‪ .‬ﻭﻟﺴﻠﻤﺔ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﳌﺴﻠﻮﻙ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﳏﻤﺪ‬

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‫ﻼ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻨﺪﱘ ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ‪.‬‬
‫ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﳌﺪﻳﲏ‪ .‬ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﺃﺧﺒﺎﺭﻳﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺃﺧﺒﺎﺭ ﻋﺰﺓ ﺍﳌﻴﻼﺀ‪ ،‬ﻃﺒﻘﺎﺕ ﺍﳌﻐﻨﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻐﻢ ﻭﺍﻹﻳﻘﺎﻉ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﺩﻣﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺗﻔﺎﻕ‪ ،‬ﻛﺘﺎﺏ ﻗﻴﺎﻥ‬
‫ﲔ ﺍﳊﲑﻯ‪.‬‬
‫ﺍﳊﺠﺎﺯ‪ ،‬ﻛﺘﺎﺏ ﻗﻴﺎﻥ ﻣﻜﺔ‪ ،‬ﺃﺧﺒﺎﺭ ﻇﺮﻓﺎﺀ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺃﺧﺒﺎﺭ ﺑﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﺧﺒﺎﺭ ﺣﻨ ﹴ‬

‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺑﻨﲔ‬

‫ﺍﺑﻦ ﺧﻠﻒ ﺑﻦ ﻋﻮﺽﹴ‪ ،‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻗﻴﻘﻲ ﺍﳌﺼﺮﻱ ﺍﻟﻨﺤﻮﻱ ﺍﻷﺩﻳﺐ ﺍﻟﻔﺮﺿﻲ ﺍﻟﻌﺮﻭﺿﻲ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﺍﺟﺘﻤﻌﺖ ﺑﻪ‬
‫ﰲ ﻋﺪﺓ ﳎﺎﻟﺲ ﲝﻀﺮﺓ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﺮﻡ ﻭﺃﺟﺎﺯﱐ ﺑﺮﻭﺍﻳﺔ ﻣﺼﻨﻔﺎﺗﻪ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﻮﺍﰲ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﻮﺍﰲ‪،‬‬
‫ﺃﺧﻼﻕ ﺍﻟﻜﺮﺍﻡ ﻭﺃﺧﻼﻕ ﺍﻟﻠﺌﺎﻡ‪ ،‬ﺃﻋﺬﺏ ﺍﻟﻌﻤﻞ ﰲ ﺷﺮﺡ ﺃﺑﻴﺎﺕ ﺍﳉﻤﻞ‪ ،‬ﺍﻷﻓﻼﻙ ﺍﻟﺴﻮﺍﺋﺮ ﰲ ﺍﻧﻔﻜﺎﻙ ﺍﻟﺪﻭﺍﺋﺮ‪،‬‬
‫ﺍﻷﻗﻮﺍﻝ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻷﻣﺜﺎﻝ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺁﻻﺕ ﺍﳉﻬﺎﺩ ﻭﺃﺩﻭﺍﺕ ﺍﻟﺼﺎﻓﻨﺎﺕ ﺍﳉﻴﺎﺩ‪ ،‬ﲢﺒﲑ ﺍﻷﻓﻜﺎﺭ ﰲ ﲢﺮﻳﺮ ﺍﻷﺷﻌﺎﺭ‪،‬‬
‫ﺍﻹﻋﺠﺎﺯ ﻭﺍﻹﳚﺎﺯ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﻷﻟﻐﺎﺯ‪ ،‬ﺍﻟﺒﺴﻂ ﰲ ﺃﺣﻜﺎﻡ ﺍﳋﻂ‪ ،‬ﺑﺬﻝ ﺍﻻﺳﺘﻄﺎﻋﺔ ﰲ ﺍﻟﻜﺮﻡ ﻭﺍﻟﺸﺠﺎﻋﺔ‪ ،‬ﺃﻧﻮﺍﺭ‬
‫ﺍﻷﺯﻫﺎﺭ ﰲ ﻣﻌﺎﱐ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﺍﺳﺘﻨﺠﺎﺯ ﺍﶈﺎﻣﺪ ﰲ ﺇﳒﺎﺯ ﺍﳌﻮﺍﻋﺪ‪ ،‬ﺍﺗﻔﺎﻕ ﺍﳌﺒﺎﱐ ﻭﺍﻓﺘﺮﺍﻕ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﻔﺮﻕ‬
‫ﻭﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﺍﳊﻞ ﺍﻟﻜﺎﰲ ﰲ ﺧﻠﻞ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﺍﻟﺪﺭﺓ ﺍﻷﺩﺑﻴﺔ ﰲ ﻧﺼﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﺪﱘ ﺍﻟﻮﺍﺑﻠﻴﺔ ﰲ ﺍﻟﺸﻴﻢ ﺍﻟﻌﺎﺩﻟﻴﺔ‪،‬‬
‫ﺍﻟﺪﺭﺭ ﺍﻟﻔﺮﺩﻳﺔ ﰲ ﺍﻟﻐﺮﺭ ﺍﻟﻄﺮﺩﻳﺔ‪ ،‬ﺩﻻﺋﻞ ﺍﻷﻓﻜﺎﺭ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﺍﻟﺮﻭﺽ ﺍﻷﺭﻳﺾ ﰲ ﺃﻭﺯﺍﻥ ﺍﻟﻘﺮﻳﺾ‪،‬‬
‫ﺳﻠﻮﺍﻥ ﺍﳉﻠﺪ ﻋﻨﺪ ﻓﻘﺪﺍﻥ ﺍﻟﻮﻟﺪ‪ ،‬ﺍﻟﺸﺎﻣﻞ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻓﺮﺍﺋﺪ ﺍﻵﺩﺍﺏ ﻭﻗﻮﺍﻋﺪ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻓﻀﺎﺋﻞ ﺍﻟﺒﺬﻝ‬
 ‫ﻣﻊ ﺍﻟﻌﺸﺮ ﻭﺭﺫﺍﺋﻞ ﺍﻟﺒﺨﻞ ﻣﻊ ﺍﻟﻴﺴﺮ‪ ،‬ﻋﻨﻮﺍﻥ ﺍﻟﺴﻠﻮﺍﻥ‪ ،‬ﻛﻤﺎﻝ ﺍﳌﺰﻳﺔ ﰲ ﺍﺣﺘﻤﺎﻝ ﺍﻟﺮﺯﻳﺔ‪ ،‬ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ ﰲ‬
‫ﺍﳌﻨﺎﻗﺐ ﺍﻟﺼﺪﺭﻳﺔ‪ ،‬ﻟﺒﺎﺏ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ ﺍﻟﻜﺘﺎﺏ " ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ " ‪ ،‬ﻣﻨﺘﻬﻰ ﺍﻷﺩﺏ ﰲ ﻣﻨﺘﻬﻰ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪،‬‬
‫ﳏﺾ ﺍﻟﻨﺼﺎﺋﺢ ﻭﻓﺤﺺ ﺍﻟﻘﺮﺍﺋﺢ‪ ،‬ﻣﻌﺎﺩﻥ ﺍﻟﺘﱪ ﰲ ﳏﺎﺳﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﻃﻴﺐ ﺍﻷﻋﺮﺍﻕ‪ ،‬ﺍﻟﻮﺍﰲ ﰲ‬
‫ﻋﻠﻢ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﺍﻟﻮﺿﺎﺡ ﰲ ﺷﺮﺡ ﺃﺑﻴﺎﺕ ﺍﻹﻳﻀﺎﺡ‪.‬‬
‫ﺗﻮﰲ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻗﻴﻘﻲ ﺑﺎﻟﻘﺎﻫﺮﺓ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‪:‬‬

‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺧﻠﻒ‬

‫ﺍﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﻭﺍﺭﺙ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺘﻜﻠﻢ ﺍﶈﺪﺙ ﺍﳌﻔﺴﺮ ﺍﻷﺩﺏ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﺃﺻﻞ‬
‫ﺁﺑﺎﺋﻪ ﻣﻦ ﺑﻄﻠﻴﻮﺱ ﺍﻧﺘﻘﻠﻮﺍ ﺇﱃ ﺑﺎﺟﺔ ﺍﻷﻧﺪﻟﺲ‪ .‬ﻭﰒ ﺑﺎﺟﺔ ﺃﺧﺮﻯ ﺑﺈﻓﺮﻳﻘﻴﺔ ﻭﺃﺭﻯ ﺑﺄﺻﺒﻬﺎﻥ‪ ،‬ﻭﻟﺪ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺳﻨﺔ‬
‫ﺙ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﺃﺧﺬ ﺑﺎﻷﻧﺪﻟﺲ ﻋﻦ ﺃﰊ ﺍﻷﺻﺒﻎ ﻭﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻭﺃﰊ ﳏﻤ ٍﺪ ﻣﻜﻲ ﺑﻦ ﲪﻮﺵ ﻭﺃﰊ ﺷﺎﻛﺮ‬ ‫ﺛﻼ ٍ‬
‫ﺖ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺇﱃ ﺍﳌﺸﺮﻕ ﻓﺄﻗﺎﻡ ﰲ ﺍﳊﺠﺎﺯ ﳎﺎﻭﺭﹰﺍ ﺛﻼﺛﺔ ﺃﻋﻮﺍ ﹴﻡ ﻣﻼﺯﻣﹰﺎ ﻟﻠﺤﺎﻓﻆ‬
‫ﻭﻏﲑﻫﻢ‪ .‬ﻭﺭﺣﻞ ﺳﻨﺔ ﺳ ٍ‬
‫ﺃﰊ ﺫ ﹴﺭ ﺍﶈﺪﺙ ﳜﺪﻣﻪ ﻭﻳﺴﻤﻊ ﻣﻨﻪ‪ ،‬ﻭﺣﺞ ﺃﺭﺑﻊ ﺣﺠﺞﹴ‪ ،‬ﻭﲰﻊ ﻫﻨﺎﻙ ﻣﻦ ﺍﺑﻦ ﺳﺤﻨﻮﻳﻪ ﻭﺍﺑﻦ ﳏﺮ ﹴﺯ ﻭﺍﳌﻄﻮﻋﻲ‪،‬‬
‫ﻭﺭﺣﻞ ﺇﱃ ﺑﻐﺪﺍﺩ ﻓﺄﺧﺬ ﻓﻴﻬﺎ ﻋﻦ ﺃﰊ ﺍﻟﻄﺐ ﺍﻟﻄﱪﻱ ﻭﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ ﻭﺍﻟﺪﺍﻣﻐﺎﱐ ﻭﺍﺑﻦ ﻋﻤﺮﻭﺱﹴ‪ ،‬ﻭﺃﺧﺬ‬
‫ﻋﻦ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻭﺃﺧﺬ ﺍﳋﻄﻴﺐ ﻋﻨﻪ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﺍﻟﺸﺎﻡ ﻓﺄﺧﺬ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﺴﻤﺴﺎﺭ ﻭﺩﺧﻞ ﺍﳌﻮﺻﻞ ﻓﺄﺧﺬ‬
‫ﻬﺑﺎ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺴﻤﻨﺎﱐ ﰒ ﺭﺟﻊ ﺇﱃ ﺍﻷﻧﺪﻟﺲ ﻓﺨﺎﺯ ﺍﻟﺮﻳﺎﺳﺔ ﻓﻴﻬﺎ ﻭﲰﻊ ﻣﻨﻪ ﺧﻠﻖ ﻛﺜﲑ ﻣﻨﻬﻢ ﺍﳊﺎﻓﻈﺎﻥ‬
‫ﺍﻟﺼﺪﰲ ﻭﺍﳉﻴﺎﱐ ﻭﺍﳌﻌﺎﻓﺮﻱ ﻭﺍﻟﺴﺒﱵ ﻭﺍﳌﺮﺳﻲ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻭﱃ ﺍﻟﻘﻀﺎﺀ ﲟﻮﺍﺿﻊ ﻣﻦ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ‬
‫ﻣﻨﻬﺎ‪ :‬ﺍﻻﺳﺘﻴﻔﺎﺀ ﺷﺮﺡ ﺍﳌﻮﻃﺈ‪ ،‬ﻭﺍﳌﻨﺘﻘﻲ ﳐﺘﺼﺮ ﺍﻻﺳﺘﻴﻔﺎﺀ‪ ،‬ﻭﺍﻹﳝﺎﺀ ﳐﺘﺼﺮ ﺍﳌﻨﺘﻘﻰ‪ ،‬ﻭﺍﻟﺴﺮﺍﺝ ﰲ ﺗﺮﺗﻴﺐ ﺍﳊﺠﺎﺝ‪،‬‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ ﳌﻦ ﺧﺮﺝ ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﻟﺘﺴﺪﻳﺪ ﺇﱃ‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﳌﻌﺎﱐ ﰲ ﺷﺮﺡ ﺍﳌﻮﻃﺈ ﻋﺸﺮﻭﻥ ﳎﻠﺪﺍﹰ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﺧﺘﻼﻑ ﺍﳌﻮﻃﺂ ﺕِ‪ ،‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﳌﻘﺘﺒﺲ‬
‫ﰲ ﻋﻠﻢ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲﹴ‪ ،‬ﻭﺍﳌﻬﺬﺏ ﰲ ﺍﺧﺘﺼﺎﺭ ﺍﳌﺪﻭﻧﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ‪ ،‬ﻭﺍﳊﺪﻭﺩ ﰲ ﺍﻷﺻﻮﻝ‪،‬‬
‫ﻭﺍﻹﺷﺎﺭﺓ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻛﺘﺎﺏ ﻓﺮﻕ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺴﻨﻦ ﰲ ﺍﻟﺪﻗﺎﺋﻖ ﻭﺍﻟﺰﻫﺪ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻮﻟﺪﻩ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺎﺕ ﺑﺎﳌﺮﻳﺔ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻣﺎ ﻃﺎﻝ ﻋﻬﺪﻱ ﺑﺎﻟﺪﻳﺎﺭ ﻭﺇﳕﺎ ‪ ...‬ﺃﻧﺴﻰ ﻣﻌﺎﻫﺪﻫﺎ ﺃﺳ ًﻰ ﻭﺗﺒﻠﺪ‬
‫ﻟﻮ ﻛﻨﺖ ﺃﻧﺒﺄﺕ ﺍﻟﺪﻳﺎﺭ ﺻﺒﺎﺑﱵ ‪ ...‬ﺭﻕ ﺍﻟﺼﻔﺎ ﺑﻔﻨﺎﺋﻬﺎ ﻭﺍﳉﻠﻤﺪ‬
‫ﻭﻟﻪ ﰲ ﺍﳌﻌﺘﻀﺪ ﺑﺎﷲ ﻋﺒﺎ ٍﺩ‪:‬‬
‫ﻋﺒﺎﺩ ﺍﺳﺘﻌﺒﺪ ﺍﻟﱪﺍﻳﺎ ‪ ...‬ﺑﺄﻧﻌﻢ ﻓﺎﻗﺖ ﺍﻟﻨﻌﺎﺋﻢ‬
‫ﻣﺪﳛﻪ ﺿﻤﻦ ﻛﻞ ﻗﻠﺐ ‪ ...‬ﺣﱴ ﺗﻐﻨﺖ ﺑﻪ ﺍﳊﻤﺎﺋﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﻛﻨﺖ ﺃﻋﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ‪ ...‬ﺑﺄﻥ ﲨﻴﻊ ﺣﻴﺎﰐ ﻛﺴﺎﻋﺔ‬
‫ﺡ ﻭﻃﺎﻋﺔ؟‬‫ﻓﻠﻢ ﻻ ﺃﻛﻦ ﺿﻨﻴﻨﹰﺎ ﻬﺑﺎ ‪ ...‬ﻓﺄﺟﻌﻠﻬﺎ ﰲ ﺻﻼ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﻟﻴﺲ ﻋﻨﺪﻱ ﺷﺨﺺ ﺍﻟﻨﻮﻯ ﻻ ﺑﻌﻈﻴﻢ ‪ ...‬ﻓﻴﻪ ﻏﻢ ﻭﻓﻴﻪ ﻛﺸﻒ ﻏﻤﻮﻡ‬
‫ﻉ ‪ ...‬ﻭﺍﻧﺘﻈﺎﺭ ﺍﻋﺘﻨﺎﻗٍﻪ ﻟﻘﺪﻭﻡ‬
‫ﺇﻥ ﻓﻴﻪ ﺍﻋﺘﻨﺎﻗ ﹰﺔ ﻟﻮﺩﺍ ﹴ‬
‫ﻭﻗﺎﻝ ﺭﺛﻰ ﻭﻟﺪﻳﻪ ﻭﻗﺪ ﻣﺎﺗﺎ ﻣﻘﱪﺑﲔ‪:‬‬
‫ﺭﻋﻰ ﺍﷲ ﻗﱪﻳﻦ ﺍﺳﺘﻜﺎﻧﺎ ﺑﺒﻠﺪٍﺓ ‪ ...‬ﳘﺎ ﺃﺳﻜﻨﺎﻫﺎ ﰲ ﺍﻟﺴﻮﺍﺩ ﻣﻦ ﺍﻟﻘﻠﺐ‬
‫ﻟﺌﻦ ﻏﻴﺒﺎ ﻋﻦ ﻧﺎﻇﺮﻱ ﻭﺗﺒﻮﺀﺍ ‪ ...‬ﻓﺆﺍﺩﻱ ﻟﻘﺪ ﺯﺍﺩ ﺍﻟﺘﺒﺎﻋﺪ ﰲ ﺍﻟﻘﺮﺏ‬
‫ﻳﻘﺮ ﺑﻌﻴﲏ ﺃﻥ ﺃﺯﻭﺭ ﺛﺮﺍﳘﺎ ‪ ...‬ﻭﺃﻟﺼﻖ ﻣﻜﻨﻮﻥ ﺍﻟﺘﺮﺍﺋﺐ ﺑﺎﻟﺘﺮﺏ‬
‫ﺐ ﻭﺃﺳﻌﺪ ﻣﻦ ﺳﺤﺐ‬‫ﻭﺃﺑﻜﻰ ﻭﺃﺑﻜﻰ ﺳﺎﻛﻨﻴﻬﺎ ﻟﻌﻠﲏ ‪ ...‬ﺳﺄﳒﺪ ﻣﻦ ﺻﺤ ﹴ‬
‫ﻭﻻ ﺍﺳﺘﻌﺬﺑﺖ ﻋﻴﻨﺎﻱ ﺑﻌﺪﳘﺎ ﻛﺮﻯ ‪ ...‬ﻭﻻ ﻇﻤﺌﺖ ﻧﻔﺴﻲ ﺇﱃ ﺍﻟﺒﺎﺭﺩ ﺍﻟﻌﺬﺏ‬
‫ﺃﺣﻦ ﻭﻳﺜﲏ ﺍﻟﻴﺄﺱ ﻧﻔﺴﻲ ﻋﻦ ﺍﻷﺳﻰ ‪ ...‬ﻛﻤﺎ ﺍﺿﻄﺮ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﳌﺮﻛﺐ ﺍﻟﺼﻌﺐ‬

‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬

‫ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﻟﻔﱴ‪ ،‬ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻷﺩﻳﺐ‪ ،‬ﻧﺸﺄ ﺑﺎﻟﺮﻱ‪ ،‬ﻭﺣﺼﻞ ﻭﻧﺒﻎ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ ﺑﺒﻐﺪﺍﺩ ﺣﲔ‬
‫ﺙ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻓﺄﺧﺬ ﻬﺑﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺍﻟﺜﻤﺎﻧﻴﲏ ﻭﻏﲑﻩ‪ ،‬ﰒ ﺭﺣﻞ ﺇﱃ ﺃﺻﺒﻬﺎﻥ‬
‫ﺩﺧﻠﻬﺎ ﺳﻨﺔ ﺛﻼ ٍ‬
‫ﺲ ﻭﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ :‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬‫ﻓﺎﺳﺘﻮﻃﻦ ﻬﺑﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺗﺬﻟﻞ ﳌﻦ ﺇﻥ ﺗﺬﻟﻞ ﻟﻪ ‪ ...‬ﺭﺃﻯ ﺫﺍﻙ ﻟﻠﻔﻀﻞ ﻻ ﻟﻠﺒﻠﻪ‬
‫ﻭﺟﺎﻧﺐ ﺻﺪﺍﻗﺔ ﻣﻦ ﱂ ﻳﺰﻝ ‪ ...‬ﻋﻠﻰ ﺍﻷﺻﺪﻗﺎﺀ ﻳﺮﻯ ﺍﻟﻔﻀﻞ ﻟﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﱂ ﺃﻗﻞ ﻟﻠﺸﺒﺎﺏ ﰲ ﺩﻋﺔ ﺍﻟﻞ ‪ ...‬ﻩ ﻭﻻ ﺣﻔﻈﻪ ﻏﺪﺍﺓ ﺍﺳﺘﻘﻼ‬
‫ﻼ ‪ ...‬ﺳﻮﺩ ﺍﻟﺼﺤﻒ ﺑﺎﻟﺬﻧﻮﺏ ﻭﻭﱃ‬ ‫ﺯﺍﺋﺮ ﺯﺍﺭﻧﺎ ﺃﻗﺎﻡ ﻗﻠﻴ ﹰ‬

‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‬

‫ﺐ ﻭﺧﻠﻔﻪ ﰲ‬ ‫ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳊﺎﻣﺾ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠ ﹴ‬
‫ﻣﻘﺎﻣﻪ ﻭﺗﺼﺪﺭ ﺑﻌﺪﻩ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺰﺍﻫﺪ ﺍﳌﻌﺮﻭﻑ ﺑﻐﻼﻡ ﺛﻌﻠﺐﹴ‪ ،‬ﻭﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﺍﻷﺻﺒﻬﺎﱐ ﺑﺮﺯﻭﻳﻪ‪ ،‬ﻭﻗﺮﺃ‬
‫ﻋﻠﻴﻪ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻟﻨﻘﺎﺭ ﻛﺘﺎﺏ ﺍﻹﺩﻏﺎﻡ ﻟﻠﻔﺮﺍﺀ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﻠ ﹴﻲ‪ :‬ﺃﺭﺍﻙ ﻳﺎ ﺃﺑﺎ ﻣﻮﺳﻰ ﺗﻠﺨﺺ ﺍﻟﺒﻴﺎﻥ ﺗﻠﺨﻴﺼﹰﺎ ﻻ‬
‫ﺐ ﺃﺭﺑﻌﲔ ﺳﻨ ﹰﺔ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﺭﻭﻥ‪ :‬ﺃﺑﻮ‬ ‫ﺃﺟﺪﻩ ﰲ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﲦﺮﺓ ﺻﺤﺒﺔ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠ ﹴ‬
‫ﻣﻮﺳﻰ ﺃﻭﺣﺪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﺸﻌﺮ ﻭﻛﺎﻥ ﺟﺎﻣﻌﹰﺎ ﺑﲔ ﺍﳌﺬﻫﺒﲔ‪ :‬ﺍﻟﻜﻮﰲ ﻭﺍﻟﺒﺼﺮﻱ‪،‬‬
‫ﻭﻛﺎﻥ ﻳﺘﻌﺼﺐ ﻟﻠﻜﻮﻓﻴﲔ‪ ،‬ﻭﻛﺎﻥ ﺷﺮﺱ ﺍﻷﺧﻼﻕ ﻭﻟﺬﺍ ﻗﻴﻞ ﻟﻪ ﺍﳊﺎﻣﺾ‪ ،‬ﻣﺎﺕ ﰲ ﺧﻼﻓﺔ ﺍﳌﻘﺘﺪﺭ ﻟﺴﺒ ﹴﻊ ﻭﻗﻴﻞ‬
‫ﺲ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﺒﻖ‬
‫ﺖ ﺑﻘﲔ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻟﺴ ٍ‬
‫ﻭﺍﻟﻨﻀﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺨﺘﺼﺮ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺒﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺣﻮﺵ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‬

‫ﺍﻟﺸﺎﻋﺮ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺼﺮﻳﻊ ﺍﻟﻐﻮﺍﱐ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﻛﺎﻥ ﻛﺄﺑﻴﻪ ﺷﺎﻋﺮﹰﺍ ﳎﻴﺪﹰﺍ‬
‫ﻭﻛﺎﻥ ﻣﻼﺯﻣﹰﺎ ﻟﺒﺸﺎﺭ ﺑﻦ ﺑﺮ ٍﺩ ﻳﺄﺧﺬ ﻋﻨﻪ‪ ،‬ﻭﻟﺬﺍ ﻛﺎﻥ ﻣﺘﻬﻤﹰﺎ ﺩﻳﻨﻪ‪ :‬ﻣﺎﺕ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺇﻥ ﰲ ﺫﺍ ﺍﳉﺴﻢ ﻣﻌﺘﱪﹰﺍ ‪ ...‬ﳌﺮﻳﺪ ﺍﻟﻌﻠﻢ ﻣﻠﺘﻤﺴﻪ‬
‫ﻫﻴﻜﻞ ﻟﻠﺮﻭﺡ ﻳﻨﻄﻘﻪ ‪ ...‬ﻋﺮﻗﻪ ﻭﺍﻟﺼﻮﺕ ﻣﻦ ﻧﻔﺴﻪ‬
‫ﺱ ﻳﻌﺎﺵ ﺑﻪ ‪ ...‬ﻋﺪﻣﺘﻪ ﻛﻒ ﻣﻐﺘﺮﺳﻪ‬
‫ﺭﺏ ﻣﻐﺮﻭ ﹴ‬
‫ﻭﻛﺬﺍﻙ ﺍﻟﺪﻫﺮ ﻣﺄﲤﻪ ‪ ...‬ﺃﻗﺮﺏ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﻋﺮﺳﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺟﻠﺪﻱ ﻋﻤﲑﺓ ﻓﻴﻪ ﺍﻟﻌﺎﺭ ﻭﺍﳊﻮﺏ ‪ ...‬ﻭﺍﻟﻌﺠﺰ ﻣﻄﺮﺡ ﻭﺍﻟﻔﺤﺶ ﻣﺴﺒﻮﺏ‬
‫ﻭﺑﺎﻟﻌﺮﺍﻕ ﻧﺴﺎﺀ ﻛﺎﳌﻬﺎ ﺧﻄﻒ ‪ ...‬ﺑﺄﺭﺧﺺ ﺍﻟﺴﻮﻡ ﺟﺬﻻﺕ ﻣﻨﺎﺟﻴﺐ‬
‫ﻭﻣﺎ ﻋﻤﲑﺓ ﻣﻦ ﺛﺪﻳﺎﺀ ﺣﺎﻟﺒﺔٍ؟ ‪ ...‬ﻛﺎﻟﻌﺎﺝ ﺻﻔﺮﻫﺎ ﺍﻷﻛﺘﺎﻥ ﻭﺍﻟﻄﻴﺐ‬
‫ﻭﻟﻪ‪:‬‬
‫ﺗﺒﺎﺭﻙ ﺍﷲ ﻣﺎ ﺃﺳﺨﻰ ﺑﻨﻮ ﻣﻄ ﹴﺮ ‪ ...‬ﻫﻢ ﻛﻤﺎ ﻗﻴﻞ ﰲ ﺑﻌﺾ ﺍﻷﻗﺎﻭﻳﻞ‬
‫ﺑﻴﺾ ﺍﳌﻄﺎﺑﺦ ﻻ ﺗﺸﻜﻮ ﻭﻻﺋﺪﻫﻢ ‪ ...‬ﻏﺴﻞ ﺍﻟﻘﺪﻭﺭ ﻭﻻ ﻏﺴﻞ ﺍﳌﻨﺎﺩﻝ‬
‫ﻭﻟﻪ ﺷﻌﺮ ﻏﲑ ﻫﺬﺍ ﺍﻛﺘﻔﻴﻨﺎ ﻬﺑﺬﺍ ﺍﳌﻘﺪﺍﺭ ﻣﻨﻪ‪.‬‬

‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﻌﺒﺪ‬

‫ٍ‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺠﻲ ﺍﳌﺮﻭﻯ ﺍﶈﺪﺙ ﺍﳊﺎﻓﻆ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺩﺧﻞ ﺑﻐﺪﺍﺩ ﻓﺄﺧﺬ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻭﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴ ﹴﻞ‬
‫ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﻣﺼﺮ ﻭﺍﳊﺠﺎﺯ ﻭﺍﻟﻴﻤﻦ‪ .‬ﻭﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﺛﺒﺘﺎﹰ‪ ،‬ﻟﻪ‬
‫ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻠﻐﺔ ﻣﺎﺕ ﰲ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﺳﺒﻊ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪ :‬ﻭﻗﻴﻞ ﲦﺎ ٍﻥ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬

‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﻮﺳﻰ‬

‫ﻼ ﺑﺎﺭﻋﹰﺎ ﰲ‬
‫ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺸﺮﻳﻒ ﺍﻟﻜﺤﺎﻝ‪ ،‬ﺍﳌﺼﺮﻱ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﻓﻨﻮﻥ ﺍﻷﺩﺏ‪ ،‬ﻋﺎﺭﻓﹰﺎ ﺑﺼﻨﺎﻋﺔ ﺍﻟﻜﺤﻞ‪ ،‬ﺧﺪﻡ ﻬﺑﺎ ﺍﳌﻠﻚ ﺍﻟﻨﺎﺻﺮ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﻭﺗﻘﺪﻡ ﻋﻨﺪﻩ‬
‫ﻭﺣﻈﻲ ﻟﺪﻳﻪ ﻭﻧﺎﻝ ﻋﻨﺪﻩ ﻣﻨﺰﻟ ﹰﺔ ﻋﺎﻟﻴ ﹰﺔ ﻭﻗﺒﻮ ﹰﻻ ﺗﺎﻣﹰﺎ‪ .‬ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﻋﻠ ﹴﻲ‬
‫ﺍﻟﺒﻴﺴﺎﱐ ﻭﺑﲔ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻧﺼ ﹴﺮ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻋﻨﲔ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺸﻬﻮﺭ ﺻﺤﺒﺔ ﻭﻣﻮﺩﺓ ﻭﻣﺰﺍﺡ‬
‫ﻭﻣﺪﺍﻋﺒﺔ‪ ،‬ﻓﺄﻫﺪﻯ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻜﺤﺎﻝ ﺇﱃ ﺍﺑﻦ ﻋﻨﲔ ﺧﺮﻭﻓﹰﺎ ﻭﻛﺎﻥ ﻣﻬﺰﻭﻻﹰ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﻋﻨﲔ ﻳﺪﺍﻋﺒﻪ‪:‬‬
‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻭﺍﺑﻦ ﺍﻟﻔﻀﻞ ﺃﻧﺖ ﻭﺃﻫﻠﻪ ‪ ...‬ﻓﻐﲑ ﻋﺠﻴﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻚ ﺍﻟﻔﻀﻞ‬
‫ﺁﺗﺘﲏ ﺃﻳﺎﺩﻳﻚ ﺍﻟﱵ ﻻ ﺃﻋﺪﻫﺎ ‪ ...‬ﻟﻜﺜﺮﻬﺗﺎ ﻻ ﻛﻔﺮ ﻧﻌﻤﻰ ﻭﻻ ﺟﻬﻞ‬
‫ﻭﻟﻜﻨﲏ ﺃﻧﺒﻴﻚ ﻋﻨﻬﺎ ﺑﻄﺮﻓ ٍﺔ ‪ ...‬ﺗﺮﻭﻗﻚ ﻣﺎ ﻭﺍﰱ ﳍﺎ ﻗﺒﻠﻬﺎ ﻣﺜﻞ‬
 ‫ﻯ ﻗﺪ ﺷﻔﻪ ﺍﳍﺠﺮ ﻭﺍﻟﻌﺬﻝ‬ ‫ﺃﺗﺎﱐ ﺧﺮﻭﻑ ﻣﺎ ﺷﻜﻜﺖ ﺑﺄﻧﻪ ‪ ...‬ﺣﻠﻴﻒ ﻫﻮ ً‬
‫ﺇﺫﺍ ﻗﺎﻡ ﰲ ﴰﺲ ﺍﻟﻈﻬﲑﺓ ﺧﻠﺘﻪ ‪ ...‬ﺧﻴﺎ ﹰﻻ ﺳﺮﻯ ﰲ ﻇﻠﻤ ٍﺔ ﻣﺎ ﻟﻪ ﻇﻞ‬
‫ﻓﻨﺎﺷﺪﺗﻪ ﻣﺎ ﺗﺸﺘﻬﻰ؟ ﻗﺎﻝ ﻓﺘﺔ ‪ ...‬ﻭﻗﺎﲰﺘﻪ ﻣﺎ ﺷﻔﻪ؟ ﻗﺎﻝ ﱄ ﺍﻷﻛﻞ‬
‫ﻓﺄﺣﻀﺮﻬﺗﺎ ﺧﻀﺮﺍﺀ ﳎﺎﺟﺔ ﺍﻟﺜﺮﻯ ‪ ...‬ﻣﺴﻠﻤ ﹰﺔ ﻣﺎ ﺣﺺ ﺃﻭﺭﺍﻗﻬﺎ ﺍﻟﻔﺘﻞ‬
‫ﲔ ﺿﻌﻴﻔ ٍﺔ ‪ ...‬ﻭﻳﻨﺸﺪﻫﺎ ﻭﺍﻟﺪﻣﻊ ﰲ ﺍﻟﻌﲔ ﻣﻨﻬﻞ‬
‫ﻓﻈﻞ ﻳﺮﺍﻋﻴﻬﺎ ﺑﻌ ﹴ‬
‫ﺃﻧﺖ ﻭﺣﻴﺎﺽ ﺍﳌﻮﺕ ﺑﻴﲏ ﻭﺑﻴﻨﻬﺎ ‪ ...‬ﻭﺟﺎﺩﺕ ﺑﻮﺻ ﹴﻞ ﺣﲔ ﻻ ﻳﻨﻔﻊ ﺍﻟﻮﺻﻞ‬
‫ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ ﻳﺪﺍﻋﺒﻪ ﻭﻛﺎﻥ ﻗﺪ ﻛﺤﻠﻪ‪:‬‬
‫ﺭﺟﻞ ﺗﻮﻛﻞ ﰊ ﻭﻛﺤﻠﲎ ‪ ...‬ﻓﺪﻫﻴﺖ ﰲ ﻋﻴﲏ ﻭﰲ ﻋﻴﲏ‬
‫ﲔ ﺇﱃ ﻏﲔ‬ ‫ﻭﺧﺸﻴﺖ ﺗﻨﻘﻞ ﻧﻘﻂ ﻛﺤﻠﺘﻪ ‪ ...‬ﻋﻴﲏ ﻣﻦ ﻋ ﹴ‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻜﺤﺎﻝ‪:‬‬
‫ﻭﻣﺬ ﺭﻣﺪﺕ ﺃﺟﻔﺎﻧﻪ ﻻ ﻣﲎ ﺍﻟﻌﺪﺍ ‪ ...‬ﻋﻠﻰ ﺣﺒﻪ ﻳﺎ ﻟﻴﺖ ﻋﻴﲏ ﳍﺎ ﺭﻗﺪﹰﺍ‬

‫ﻓﻘﻠﺖ ﳍﻢ ﻛﻔﻮﺍ ﻓﺈﻥ ﳊﺎﻇﻪ ‪ ...‬ﺳﻴﻮﻑ ﻭﺷﺮﻁ ﺍﻟﺴﻴﻒ ﺃﻥ ﳛﻤﻞ ﺍﻟﺼﺪﺍ‬

‫ﻭﻗﺎﻝ‪:‬‬
‫ﻛﺄﻥ ﳊﻆ ﺣﺒﻴﱯ ﰲ ﺗﻨﺎﻋﺴﻪ ‪ ...‬ﻭﻗﺪ ﺭﻣﺎﱐ ﺑﺴﻘ ﹴﻢ ﰲ ﺍﳍﻮﻯ ﻭﻛﻤﺪ‬
‫ﻣﻦ ﺍﺠﻤﻟﻮﺱ ﺗﺮﺍﻩ ﻛﻠﻤﺎ ﻗﺪﺣﺖ ‪ ...‬ﻧﲑﺍﻥ ﻭﺟﻨﺘﻪ ﺃﻭﻣﻲ ﳍﺎ ﻭﺳﺠﺪ‬
‫ﺗﻮﰲ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻜﺤﺎﻝ ﺳﻨﺔ ﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪.‬‬

‫ﺳﻨﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﻗﺮﺓ‬

‫ﻼ ﻣﺆﺭﺧﹰﺎ ﻋﺎﺭﻓﹰﺎ ﺑﻌﻠﻢ ﺍﳍﻴﺌﺔ ﻣﺎﻫﺮﹰﺍ ﺑﺼﻨﺎﻋﺔ ﺍﻟﻄﺐ‪ ،‬ﻛﺎﻥ ﰲ ﺧﺪﻣﺔ ﺍﳌﻘﺘﺪﺭ ﰒ ﺍﻟﻘﺎﻫﺮ‬
‫ﺃﺑﻮ ﺳﻌﻴﺪٍ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻭﺍﻟﺮﺍﺿﻲ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻨﺪﱘ‪ :‬ﺇﻥ ﺍﻟﻘﺎﻫﺮ ﺑﺎﷲ ﺃﺭﺍﺩ ﺳﻨﺎﻥ ﺍﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﻗﺮﺓ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻓﻬﺮﺏ ﰒ ﺃﺳﻠﻢ ﻭﺧﺎﻑ‬
‫ﺍﻟﻘﺎﻫﺮ ﻓﻤﻀﻰ ﺇﱃ ﺧﺮﺍﺳﺎﻥ ﰒ ﻋﺎﺩ‪ ،‬ﻭﺗﻮﰲ ﺑﺒﻐﺪﺍﺩ ﻣﺴﻠﻤﹰﺎ ﺻﺒﻴﺤﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻣﺴﺘﻬﻞ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺇﺣﺪﻯ‬
‫ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﺍﻟﺘﺎﺟﻲ ﰲ ﺃﺧﺒﺎﺭ ﺁﻝ ﺑﻮﻳﻪ ﻭﻣﻔﺎﺧﺮ ﺍﻟﺪﻳﻠﻢ ﻭﺃﻧﺴﺎﻬﺑﻢ ﺃﻟﻔﻪ ﻟﻌﻀﺪ ﺍﻟﺪﻭﻟﺔ‬
‫ﺑﻦ ﺑﻮﻳﻪ‪ ،‬ﺭﺳﺎﻟﺔ ﰲ ﺃﺧﺒﺎﺭ ﺁﺑﺎﺋﻪ ﻭﺃﺟﺪﺍﺩﻩ ﻭﺳﻠﻔﻪ‪ ،‬ﺇﺻﻼﺡ ﻛﺘﺎﺏ ﺇﻗﻠﻴﺪﺱ ﰲ ﺍﻷﺻﻮﻝ ﺍﳍﻨﺪﺳﻴﺔ‪ .‬ﻭﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ‬
‫ﻣﻠﻮﻙ ﺍﻟﺮﻳﺎﻥ‪ ،‬ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺴﻠﻄﺎﻧﻴﺎﺕ ﻭﺍﻹﺧﻮﺍﻧﻴﺎﺕ‪ ،‬ﺭﺳﺎﻟﺔ ﰲ ﺷﺮﺡ ﻣﺬﻫﺐ ﺍﻟﺼﺎﺑﺌﺔ‪ ،‬ﺭﺳﺎﻟﺔ ﰲ ﺍﻷﺷﻜﺎﻝ ﺫﻭﺍﺕ‬
‫ﺍﳋﻄﻮﻁ ﺍﳌﺴﺘﻘﻴﻤﺔ ﺍﻟﱵ ﺗﻘﻊ ﰲ ﺍﻟﺪﺍﺋﺮﺓ ﺻﻨﻔﻬﺎ ﻟﻌﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺇﺻﻼﺡ ﻛﺘﺐ ﺃﰊ ﺳﻬﻞ ﺍﻟﻘﻮﻫﻲ‪ ،‬ﺭﺳﺎﻟﺔ ﰲ‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺘﺮﺳﻞ ﻭﺍﻟﺸﺎﻋﺮ‪ ،‬ﺭﺳﺎﻟﺔ ﰲ ﺍﻻﺳﺘﻮﺍﺀ‪ ،‬ﺭﺳﺎﻟﺔ ﰲ ﺍﻟﻨﺠﻮﻡ ﺭﺳﺎﻟﺔ ﰲ ﺳﻬﻴﻞﹴ‪ ،‬ﺭﺳﺎﻟﺔ ﰲ ﻗﺴﻤﺔ ﺃﻳﺎﻡ‬
‫ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﺒﻌﺔ ﺃﻟﻔﻬﺎ ﻷﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﰊ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺳﻬﻞ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‬

 ‫ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺴﺠﺴﺘﺎﱐ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺯﻳ ٍﺪ ﺍﻷﻧﺼﺎﺭﻱ‬
‫ﺍﻷﺻﻤﻌﻲ ﻭﺃﰊ ﻋﺒﻴﺪﺓ ﻭﻋﻤﺮ ﺑﻦ ﻛﺮﻛﺮﺓ ﻭﺭﻭﺡ ﺑﻦ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻗﺮﺃ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻣﺮﺗﲔ ﻋﻠﻰ ﺍﻷﺧﻔﺶ ﺃﰊ ﺍﳊﺴﻦ‬
‫ﺲ ﻭﲬﺴﲔ‬‫ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﳌﱪﺩ ﻭﺍﺑﻦ ﺩﺭﻳ ٍﺪ ﻭﻏﲑﳘﺎ‪ .‬ﻭﺗﻮﰲ ﻋﻠﻰ ﻣﺎ ﺣﻘﻘﻪ ﺍﺑﻦ ﺩﺭﻳ ٍﺪ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻭﻣﺎﺋﺘﲔ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻹﺩﻏﺎﻡ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺎ ﺗﻠﺤﻦ ﻓﻴﻪ‬
‫ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻄﲑ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻮﺣﻮﺵ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳍﺠﺎﺀ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﻟﻨﺨﻠﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺳﻬﻞ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﺭﺍﻫﺒﻮﻥ‬

‫ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻷﺻﻞ ﺍﻟﺪﺳﺘﻤﻴﺴﺎﱐ‪ ،‬ﺩﺧﻞ ﺍﻟﺒﺼﺮﺓ ﻭﺍﺗﺼﻞ ﺑﺎﳌﺄﻣﻮﻥ ﻓﻮﻻﻩ ﺧﺰﺍﻧﺔ ﺍﳊﻜﻤﺔ‪ .‬ﻭﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ‬
‫ﻛﺎﺗﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﺣﻜﻴﻤﹰﺎ ﺷﻌﻮﺑﻴﺎﹰ‪ ،‬ﻳﺘﻌﺼﺐ ﻟﻠﻌﺠﻢ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﺷﺪﻳﺪﹰﺍ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻣﺸﻬﻮﺭﹰﺍ ﺑﺎﻟﺒﺨﻞ‪ ،‬ﻭﻟﻪ ﰲ‬
‫ﺫﻟﻚ ﺃﺧﺒﺎﺭ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﰲ ﻣﺪﺡ ﺍﻟﺒﺨﻞ ﺃﺭﺳﻠﻬﺎ ﺇﱃ ﺑﲏ ﻋﻤﻪ ﻣﻦ ﺁﻝ ﺭﺍﻫﺒﻮﻥ‪ ،‬ﻭﺃﺭﺳﻞ ﻧﺴﺨ ﹰﺔ ﻣﻨﻬﺎ ﺇﱃ‬
‫ﺍﻟﻮﺯﻳﺮ ﺍﳊﺴﻦ ﺑﻦ ﺳﻬ ﹴﻞ ﻓﻮﻗﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻮﺯﻳﺮ‪ :‬ﻟﻘﺪ ﻣﺪﺣﺖ ﻣﺎ ﻻﻡ ﺍﷲ ﻭﺣﺴﻨﺖ ﻣﺎ ﻗﺒﺢ‪ ،‬ﻭﻣﺎ ﻳﻘﻮﻡ ﺻﻼﺡ ﻟﻔﻈﻚ‬
‫ﺑﻔﺴﺎﺩ ﻣﻌﻨﺎﻙ‪ ،‬ﻭﻗﺪ ﺟﻌﻠﻨﺎ ﺛﻮﺍﺏ ﻋﻤﻠﻚ ﲰﺎﻉ ﻗﻮﻟﻚ‪ ،‬ﻓﻤﺎ ﻧﻌﻄﻴﻚ ﺷﻴﺌﹰﺎ‪ .‬ﻭﻗﺪ ﺃﻭﺭﺩ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳉﺎﺣﻆ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﺒﺨﻼﺀ‪ ،‬ﻭﻗﺪ ﲡﻨﺒﻨﺎ ﺍﻹﻃﺎﻟﺔ ﺑﺬﻛﺮﻫﺎ‪.‬‬
‫ﺗﻮﰲ ﺳﻬﻞ ﺑﻦ ﻫﺎﺭﻭﻥ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺛﻌﻠﺔ ﻭﻋﻔﺮﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﳍﺒﻠﻴﺔ‬
‫ﻭﺍﳌﺨﺰﻭﻣﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻤﺮ ﻭﺍﻟﺜﻌﻠﺐ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺍﻣﻖ ﻭﺍﻟﻌﺬﺍﺭ‪ ،‬ﻛﺘﺎﺏ ﻧﺪﻭ ٍﺩ ﻭﻭﺩﻭ ٍﺩ ﻭﻟﺪﻭﺩٍ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻀﺮﺑﲔ‪،‬‬
‫ﻛﺘﺎﺏ ﺃﺳﺒﺎﺳﻴﻮﺱ ﰲ ﺍﲢﺎﺩ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻐﺰﺍﻟﲔ‪ ،‬ﻛﺘﺎﺏ ﺃﺩﺏ ﺃﺳﻞ ﺑﻦ ﺃﺳ ﹴﻞ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺳﻬﻢ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻮﺭﺍﻕ‬

‫ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻭﻣﻦ ﺃﺩﺑﺎﺀ ﺍﻟﻘﲑﻭﺍﻥ‪ ،‬ﻗﺎﻝ ﰲ ﺣﺼﺎﺭ ﺃﰊ ﻳﺰﻳﺪ ﳐﻠ ٍﺪ ﺍﳋﺎﺭﺟﻲ ﻟﺴﻮﺳﺔ‪:‬‬
‫ﺇﻥ ﺍﳋﻮﺍﺭﺝ ﺻﺪﻫﺎ ﻋﻦ ﺳﻮﺳ ٍﺔ ‪ ...‬ﻣﻨﺎ ﻃﻌﺎﻥ ﺍﻟﺴﻤﺮ ﻭﺍﻹﻗﺪﺍﻡ‬
‫ﻑ ﺗﻄﺎﻳﺮ ﺩﻭﻬﻧﺎ ‪ ...‬ﰲ ﺍﻟﻨﻘﻊ ﺩﻭﻥ ﺍﶈﺼﻨﺎﺕ ﺍﳍﺎﻡ‬
‫ﻭﺟﻼﺩ ﺃﺳﻴﺎ ٍ‬

‫ﺑﺎﺏ ﺍﻟﺸﲔ‬

‫ﺷﺒﻴﺐ ﺑﻦ ﺷﺒﺔ‬

‫ﺍﻷﺧﺒﺎﺭﻱ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ ﺻﺎﺣﺐ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ ﺍﻟﺬﻱ ﺗﻘﺪﻣﺖ ﺗﺮﲨﺘﻪ ﰲ ﺣﺮﻑ ﺍﳋﺎﺀ‪ ،‬ﻭﳍﻤﺎ ﺃﺧﺒﺎﺭ‬
‫ﺐ ﻭﺃﰊ ﳔﻴﻠﺔ ﺍﻟﺮﺍﺟﺰ ﺍﻟﺸﺎﻋﺮ ﺻﺤﺒﺔ ﻭﻣﻮﺩﺓ‪ .‬ﺣﺪﺙ‬ ‫ﻭﻣﻮﺍﻗﻒ ﻣﺸﻬﻮﺭﺓ ﻋﻨﺪ ﺍﳋﻠﻔﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﺑﲔ ﺷﺒﻴ ﹴ‬
‫ﺐ ﺣﻠ ﹰﺔ ﻓﺄﻋﺠﺒﺘﻪ ﻓﺴﺄﻟﻪ ﺇﻳﺎﻫﺎ ﻓﻮﻋﺪﻩ ﻓﻘﺎﻝ ﻓﻴﻪ‪:‬‬
‫ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ‪ :‬ﺭﺃﻯ ﺃﺑﻮ ﳔﻴﻠﺔ ﻋﻠﻰ ﺷﺒﻴ ﹴ‬
‫ﻳﺎ ﻗﻮﻡ ﻻ ﺗﺴﻮﺩﻭﺍ ﺷﺒﻴﺒﹰﺎ ‪ ...‬ﺃﳋﺎﺋﻦ ﺍﺑﻦ ﺍﳋﺎﺋﻦ ﺍﻟﻜﺬﻭﺑﺎ‬
 ‫ﻫﻞ ﺗﻠﺪ ﺍﻟﺬﺋﺒﺔ ﺇﻻ ﺫﻳﺒﺎ؟‬
‫ﻓﻠﻤﺎ ﺑﻠﻎ ﺫﻟﻚ ﺷﺒﻴﺒﹰﺎ ﺑﻌﺚ ﺇﻟﻴﻪ ﺑﺎﳊﻠﺔ ﻭﻛﺘﺐ ﺇﻟﻴﻪ‪:‬‬
‫ﺇﺫﺍ ﻏﺪﺕ ﺳﻌﺪ ﻋﻠﻰ ﺷﺒﻴﺒﻬﺎ ‪ ...‬ﻋﻠﻰ ﻓﺘﺎﻫﺎ ﻭﻋﻠﻰ ﺧﻄﻴﺒﻬﺎ‬
‫ﻣﻦ ﻣﻄﻠﻊ ﺍﻟﺸﻤﺲ ﺇﱃ ﻣﻐﻴﺒﻬﺎ ‪ ...‬ﻋﺠﺒﺖ ﻣﻦ ﻛﺜﺮﻬﺗﺎ ﻭﻃﻴﺒﻬﺎ‬
‫ﻣﺎﺕ ﺷﺒﻴﺐ ﺑﻌﺪ ﺍﳌﺎﺋﺘﲔ‪.‬‬

‫ﺷﺒﻴﺐ ﺑﻦ ﻳﺰﻳﺪ‬

‫ﺍﺑﻦ ﲨﺮﺓ ﺑﻦ ﻋﻮﻑ ﺑﻦ ﺃﰊ ﺣﺎﺭﺛﺔ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﱪﺻﺎﺀ ﺍﳌﺮﻯ‪ ،‬ﻭﺍﻟﱪﺻﺎﺀ ﺃﻣﻪ ﻭﺍﲰﻬﺎ ﻗﺮﺻﺎﻓﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ‬
‫ﻭﻫﻮ ﺍﺑﻦ ﺧﺎﻟﺔ ﻋﻘﻴﻞ ﺑﻦ ﻋﻠﻔﺔ ﺍﻵﺗﻴﺔ ﺗﺮﲨﺘﻪ ﰲ ﺣﺮﻑ ﺍﻟﻌﲔ‪ ،‬ﻭﻫﻮ ﺷﺎﻋﺮ ﳎﻴﺪ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺑﻦ ﺧﺎﻟﺘﻪ ﻋﻘﻴ ﹴﻞ ﻣﻨﺎﻓﺮﺓ ﻭﻣﻬﺎﺟﺎﺓ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺳﺎﺩﺍﺕ ﻗﻮﻣﻪ ﻭﺃﺷﺮﺍﻓﻬﻢ‪ ،‬ﻭﻟﻪ ﺃﺧﺒﺎﺭ ﻭﺃﺷﻌﺎﺭ ﻛﺜﲑﺓ‬
‫ﺫﻛﺮﻫﺎ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﰲ ﻛﺘﺎﺑﻪ ﻣﻨﻬﺎ‪:‬‬
‫ﻭﺇﱐ ﻟﺴﻬﻞ ﺍﻟﻮﺟﻪ ﻳﻌﺮﻑ ﳎﻠﺴﻲ ‪ ...‬ﺇﺫﺍ ﺃﺣﺰﻥ ﺍﻟﻘﺎﺫﻭﺭﺓ ﺍﳌﺘﻌﻴﺲ‬
‫ﻳﻀﻲﺀ ﺳﻨﺎﺟﻮﺩﻱ ﳌﻦ ﻳﺒﺘﻐﻲ ﺍﻟﻘﺮﻯ ‪ ...‬ﻭﻗﺪ ﺣﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺎﺭ ﻇﻠﻤﺎﺀ ﺣﻨﺪﺱ‬
‫ﺃﻟﲔ ﻟﺬﻱ ﺍﻟﻘﺮﰊ ﻣﺮﺍﺭﹰﺍ ﻭﺗﻠﺘﻮﻱ ‪ ...‬ﺑﺄﻋﻨﺎﻕ ﺃﻋﺪﺍﺋﻲ ﺣﺒﺎﻝ ﻓﺘﻤﺮﺱ‬

‫ﺷﺪﺍﺩ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺴﻦ‬

‫ٍ‬
‫ﺃﺑﻮ ﺍﻟﻨﺤﻴﺐ ﺍﳌﻠﻘﺐ ﺑﺎﻟﻄﺎﻫﺮ ﺍﳉﺰﺭﻱ‪ ،‬ﺷﺎﻋﺮ ﻣﻦ ﺷﻌﺮﺍﺀ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﺑﻮﻳﻪ‪ ،‬ﻭﻣﺪﺡ ﺍﻟﻮﺯﻳﺮ ﺍﳌﻬﻠﱯ‪ .‬ﻛﺎﻥ‬
‫ﺩﻗﻴﻖ ﺍﻟﺸﻌﺮ ﻟﻄﻴﻒ ﺍﻷﺳﻠﻮﺏ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺇﺫﺍ ﺍﳌﺮﺀ ﱂ ﻳﺮﺽ ﻣﺎ ﺃﻣﻜﻨﻪ ‪ ...‬ﻭﱂ ﻳﺄﺕ ﻣﻦ ﺃﻣﺮﻩ ﺃﺣﺴﻨﻪ‬
‫ﻓﺪﻋﻪ ﻓﻘﺪ ﺳﺎﺀ ﺗﺪﺑﲑﻩ ‪ ...‬ﺳﻴﻀﺤﻚ ﻳ ﻮﻣﹰﺎ ﻭﻳﺒﻜﻲ ﺳﻨﺔ‬
‫ﻭﻣﻨﻪ‪:‬‬
‫ﺃﻳﺎ ﺟﻴﻞ ﺍﻟﺘﺼﻮﻑ ﺷﺮ ﺟﻴﻞ ‪ ...‬ﻟﻘﺪ ﺟﺌﺘﻢ ﺑﺄﻣ ﹴﺮ ﻣﺴﺘﺤﻴﻞ‬
‫ﺃﰲ ﺍﻟﻘﺮﺁﻥ ﻗﺎﻝ ﻟﻜﻢ ﺇﳍﻲ ‪ ...‬ﻛﻠﻮﺍ ﻣﺜﻞ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﺭﻗﺼﻮﺍ ﱄ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻗﻠﺖ ﻟﻠﻘﻠﺐ ﻣﺎ ﺩﻫﺎﻙ ﺃﺑﻦ ﱄ ‪ ...‬ﻗﺎﻝ ﱄ ﺑﺎﺋﻊ ﺍﻟﻔﺮﺍﱐ ﻓﺮﺍﱐ‬
‫ﻧﺎﻇﺮﺍﻩ ﻓﻴﻤﺎ ﺟﻨﺖ ﻧﺎﻇﺮﺍﻩ ‪ ...‬ﺃﻭﺩﻋﺎﱐ ﺃﻣﺖ ﲟﺎ ﺃﻭﺩﻋﺎﱐ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺑﻼﺩ ﺍﷲ ﻭﺍﺳﻌﺔ ﻓﻀﺎﻫﺎ ‪ ...‬ﻭﺭﺯﻕ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺴﻴﺢ‬
‫ﻓﻘﻞ ﻟﻠﻘﺎﻋﺪﻳﻦ ﻋﻠﻰ ﻫﻮﺍ ٍﻥ ‪ ...‬ﺇﺫﺍ ﺿﺎﻗﺖ ﺑﻜﻢ ﺃﺭﺽ ﻓﺴﻴﺤﻮﺍ‬
 ‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻓﺴﺪﰎ ﻧﻈﺮﻱ ﻋﻠﻲ ﻓﻤﺎ ﺃﺭﻯ ‪ ...‬ﻣﺬ ﻏﺒﺘﻢ ﺣﺴﻨﹰﺎ ﺇﱃ ﺃﻥ ﺗﻘﺪﻣﻮﺍ‬
‫ﻓﺪﻋﻮﺍ ﻏﺮﺍﻣﻲ ﻟﻴﺲ ﳝﻜﻦ ﺃﻥ ﺗﺮﻯ ‪ ...‬ﻋﲔ ﺍﻟﺮﺿﺎ ﻭﺍﻟﺴﺨﻂ ﺃﺣﺴﻦ ﻣﻨﻚ‬

‫ﺷﻔﻬﻔﲑﻭﺯ ﺑﻦ ﺷﻌﻴﺐ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻴﺪ‬

‫ﻼ ﺷﺎﻋﺮﹰﺍ ﳎﻴﺪﹰﺍ ﰲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ‪ ،‬ﻟﻪ ﻣﻘﺎﻣﺎﺕ ﺃﻧﺸﺄﻫﺎ ﺳﻨﺔ ﺗﺴﻌﲔ‬

‫ﺃﺑﻮ ﺍﳍﻴﺠﺎﺀ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﺃﰊ ﺟﻌﻔ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﻭﻏﲑﻩ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻻ ﺃﺳﺘﻠﺬ ﺍﻟﻌﻴﺶ ﱂ ﺃﺩﺃﺏ ﻟﻪ ‪ ...‬ﻃﻠﺒﹰﺎ ﻭﺳﻌﻴﹰﺎ ﰲ ﺍﳍﻮﺍﺟﺮ ﻭﺍﻟﻐﻠﺲ‬
‫ﻭﺃﺭﻯ ﺣﺮﺍﻣﹰﺎ ﺃﻥ ﻳﻮﺍﺗﻴﲏ ﺍﻟﻐﲎ ‪ ...‬ﺣﱴ ﳛﺎﻭﻝ ﺑﺎﻟﻌﻨﺎﺀ ﻭﻳﻠﺘﻤﺲ‬
‫ﻓﺎﺣﺒﺲ ﻧﻮﺍﻟﻚ ﻋﻦ ﺃﺧﻴﻚ ﻣﻮﻓﺮﹰﺍ ‪ ...‬ﻓﺎﻟﻠﻴﺚ ﻟﻴﺲ ﻳﺴﻴﻎ ﺇﻻ ﻣﺎ ﺍﻓﺘﺮﺱ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺳﺎﺭﻕ ﺑﺖ ﺃﺷﺮﺏ ﻣﻦ ﻳﺪﻳﻪ ‪ ...‬ﻣﺸﻌﺸﻌﺔ ﺑﻠﻮ ٍﻥ ﻛﺎﻟﻨﺠﻴﻊ‬
‫ﻓﺤﻤﺮﻬﺗﺎ ﻭﲪﺮﺓ ﻭﺟﻨﺘﻴﻪ ‪ ...‬ﻭﻧﻮﺭ ﺍﻟﻜﺄﺱ ﰲ ﻧﻮﺭ ﺍﻟﺸﻤﻮﻉ‬
‫ﺿﻴﺎﺀ ﺣﺎﺭﺕ ﺍﻷﺑﺼﺎﺭ ﻓﻴﻪ ‪ ...‬ﺑﺪﻳﻊ ﰲ ﺑﺪﻳ ﹴﻊ ﰲ ﺑﺪﻳﻊ‬

‫ﴰﺮ ﺑﻦ ﺣﺪﻭﻳﻪ‬

‫ﻼ ﺛﻘﺔ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﺭﺍﻭﻳ ﹰﺔ ﻟﻸﺧﺒﺎﺭ ﻭﺍﻷﺷﻌﺎﺭ‪ ،‬ﺭﺣﻞ ﰲ ﺷﺒﻴﺒﺘﻪ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻭﺃﺧﺬ‬
‫ﺃﺑﻮ ﻋﻤ ﹴﺮ ﺍﳍﺮﻭﻱ‪ ،‬ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻋﻦ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻭﺍﻷﺻﻤﻌﻲ ﻭﺳﻠﻤﺔ ﺑﻦ ﻋﺎﺻﻢ ﻭﺍﻟﻔﺮﺍﺀ ﻭﺃﰊ ﺣﺎﺕ ﺍﻟﺴﺠﺴﺘﺎﱐ ﻭﺃﰊ ﺯﻳ ٍﺪ ﺍﻷﻧﺼﺎﺭﻱ ﻭﺃﰊ‬
‫ﻋﺒﻴﺪﺓ ﻭﺍﻟﺮﻳﺎﺷﻲ ﻭﻏﲑﻫﻢ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﺧﺮﺍﺳﺎﻥ ﻭﺃﺧﺬ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴ ﹴﻞ ﻭﺍﻟﻠﻴﺚ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺎﺑﹰﺎ‬
‫ﻛﺒﲑﹰﺍ ﺭﺗﺒﻪ ﻋﻠﻰ ﺍﻟﻌﺠﻢ ﺍﺑﺘﺪﺃ ﻓﻴﻪ ﲝﺮﻑ ﺍﳉﻴﻢ ﱂ ﻳﺴﺒﻖ ﺇﱃ ﻣﺜﻠﻪ‪ ،‬ﺃﻭﺩﻋﻪ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﻭﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺿﻨﻴﻨﹰﺎ ﺑﻪ ﻓﻠﻢ ﻳﻨﺴﺨﻪ ﺃﺣﺪ ﻭﺧﺰﻧﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﺑﻌﺾ ﺃﻗﺎﺭﺑﻪ ﻓﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﺗﺼﻞ ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ ﺑﻴﻌﻘﻮﺏ ﺍﺑﻦ‬
‫ﺍﻟﻠﻴﺚ ﺍﻷﻣﲑ ﻓﺨﺮﺝ ﻣﻌﻪ ﺇﱃ ﻧﻮﺍﺣﻲ ﻓﺎﺭﺱ ﻭﲪﻞ ﻣﻌﻪ ﻛﺘﺎﺏ ﺍﳉﻴﻢ ﻓﻄﻐﻰ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﻨﻬﺮﻭﺍﻥ ﻋﻠﻰ ﻣﻌﺴﻜﺮ‬
‫ﻳﻌﻘﻮﺏ ﻓﻤﺎ ﻏﺮﻕ ﻣﻦ ﺍﳌﺘﺎﻉ‪ ،‬ﻭﻷﰊ ﻋﻤﺮ ﹴﻭ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻏﲑ ﻛﺘﺎﺏ ﺍﳉﻴﻢ‪ :‬ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻛﺒﲑ ﺟﺪﺍﹰ‪،‬‬
‫ﺲ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪:‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﺴﻼﺡ ﻭﻛﺘﺎﺏ ﺍﳉﺒﺎﻝ ﻭﺍﻷﻭﺩﻳﺔ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﲬ ﹴ‬

‫ﺷﺒﻴﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬

‫ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﺍﻟﺘﻴﻤﻴﻲ ﻣﻮﱃ ﺑﲏ ﲤﻴﻢﹴ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﻟﻘﺮﺍﺀ ﻭﺍﶈﺪﺛﲔ ﻭﺍﻟﻨﺤﺎﺓ‪ ،‬ﻛﺎﻥ ﻣﻘﻴﻤﹰﺎ ﺑﺎﻟﻜﻮﻓﺔ ﻓﺎﻧﺘﻘﻞ ﻋﻨﻬﺎ‬
‫ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺣﺪﺙ ﻋﻨﻪ ﻭﻋﻦ ﺍﺑﻦ ﺃﰊ ﻛﺜﲑ ﻭﺣﺪﺙ ﻋﻦ ﺷﺒﻴﺎﻥ ﺍﳊﺎﻓﻆ ﺍﻟﺜﻘﺔ ﻋﺒﺪ‬
‫ﻱ ﻭﻏﲑﻩ‪ .‬ﺳﺌﻞ ﺍﺑﻦ ﻋﲔ ﻋﻦ ﺷﺒﻴﺎﻥ ﻓﻮﺛﻘﻪ ﻭﻗﺎﻝ ﺛﻘﺔ ﰲ ﻛﻞ ﺷﺊٍ‪ ،‬ﻭﺳﺌﻞ ﻋﻨﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒ ﹴﻞ‬
‫ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪ ﹴ‬
‫ﻭﻋﻦ ﺍﻟﺪﺳﺘﻮﺍﺋﻲ ﻭﺣﺮﺏ ﺑﻦ ﺷﺪﺍﺩ ﻓﻘﺎﻝ‪ :‬ﺷﻴﺒﺎﻥ ﺃﺭﻓﻊ ﻋﻨﺪﻱ ﺷﻴﺒﺎﻥ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺻﺤﻴﺢ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺎ ﹴﺭ‪:‬‬
 ‫ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﺷﻴﺒﺎﻥ ﺍﻟﻨﺤﻮﻱ ﺛﻘﺔ ﺛﺒﺖ‪ .‬ﺗﻮﰲ ﺷﻴﺒﺎﻥ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻗﻴﻞ ﺳﻨﺔ ﺳﺒﻌﲔ ﻭﻣﺎﺋﺔ‪،‬‬
‫ﺶ ﺑﺒﺎﺏ ﺍﻟﺘﻨﲔ ﻗﺎﻟﻪ ﺍﺑﻦ ﺳﻌ ٍﺪ ﻛﺎﺗﺐ ﺍﻟﻮﺍﻗﺪﻱ ﰲ ﻃﺒﻘﺎﺗﻪ‪.‬‬
‫ﻭﺩﻓﻦ ﰲ ﻣﻘﺎﺑﺮ ﻗﺮﻳ ﹴ‬

‫ﺷﻴﺚ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‬

‫ﺍﺑﻦ ﺣﻴﺪﺭﺓ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳊﺎﺝ ﺍﻟﻘﻨﺎﻭﻱ ﺍﻟﻘﻔﻄﻲ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺮﻭﺿﻲ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﺣﺪ‬
‫ﺃﻛﺎﺑﺮ ﺍﻷﺩﺑﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﺑﺮﻉ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻠﻐﺔ ﻭﻓﻨﻮﻥ ﺍﻷﺩﺏ ﻭﺗﻘﺪﻡ ﻓﻴﻬﺎ ﻭﲰﻊ ﻣﻦ ﺍﳊﺎﻓﻆ ﺃﰊ ﻃﺎﻫﺮ ﺍﻟﺴﻠﻔﻲ‬
‫ﻭﻏﲑﻩ‪ ،‬ﻭﺣﺪﺙ ﻭﺩﺭﺱ ﻭﻛﺎﻥ ﺫﺍ ﻫﻴﺒ ٍﺔ ﻭﻭﻗﺎﺭﹴ‪ ،‬ﻭﻟﻪ ﻣﻘﺎﻣﺎﺕ ﻣﻌﺮﻭﻓﺔ ﻭﻣﻮﺍﻗﻒ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﻼﻃﲔ ﻭﺍﻷﻣﺮﺍﺀ‪،‬‬
‫ﻭﻛﺎﻧﻮﺍ ﳛﺘﺮﻣﻮﻧﻪ ﻭﻳﻮﻗﺮﻭﻧﻪ‪ ،‬ﻭﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﻛﺘﺎﺏ ﺍﻹﺷﺎﺭﺓ ﰲ ﺗﺴﻬﻴﻞ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﺍﳌﻌﺘﺼﺮ ﻣﻦ ﺍﳌﺨﺘﺼﺮ‪ ،‬ﻭﻬﺗﺬﻳﺐ‬
‫ﺫﻫﻦ ﺍﻟﻮﺍﻋﻲ ﰲ ﺇﺻﻼﺡ ﺍﻟﺮﻋﻴﺔ ﻭﺍﻟﺮﺍﻋﻲ ﺻﻨﻔﻪ ﻟﻠﻤﻠﻚ ﺍﻟﻨﺎﺻﺮ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﺣﺰ ﺍﻟﻐﻼﺻﻢ ﻭﺇﻓﺤﺎﻡ‬
‫ﺍﳌﺨﺎﺻﻴﻢ‪ ،‬ﻭﺗﻌﺎﻟﻴﻖ ﰲ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟ ﻚٍ‪ ،‬ﻭﺍﻟﻠﺆﻟﺆﺓ ﺍﳌﻜﻨﻮﻧﺔ ﻭﺍﻟﻴﺘﻴﻤﺔ ﺍﳌﺼﻮﻧﺔ ﻭﻫﻲ ﻗﺼﻴﺪﺓ ﰲ‬
‫ﺍﻷﲰﺎﺀ ﺍﳌﺬﻛﺮﺓ‪ ،‬ﺃﺑﻴﺎﻬﺗﺎ ﺳﺒﻌﻮﻥ ﺑﻴﺘﹰﺎ ﻣﻨﻬﺎ‪:‬‬
‫ﻭﺻﻐﺖ ﺍﻟﺸﻌﺮ ﻣﻦ ﻳﻔﻬﻢ ‪ ...‬ﳜﱪﱐ ﲟﺎ ﻳﻌﻠﻢ‬
‫ﳜﱪﱐ ﺑﺄﻟﻔﺎﻅ ‪ ...‬ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻣﺎ ﺍﻟﺪﻫﺜﻢ‬
‫ﻭﻣﺎ ﺍﻹﻗﻠﻴﺪ ﻭﺍﻟﺘﻘﻠﻲ ‪ ...‬ﺩ ﻭﺍﻟﺘﻬﻨﻴﺪ ﻭﺍﻷﻫﺜﻢ‬
‫ﻭﻣﺎ ﺍﻟﻨﻬﺎﺩ ﻭﺍﻷﻫﺪﺍ ‪ ...‬ﻡ ﻭﺍﻷﲰﺎﻝ ﻭﺍﻟﻌﻴﻬﻢ‬
‫ﻭﻣﺎ ﺍﻷﻟﻐﺎﺩ ﻭﺍﻹﺧﺮﺍ ‪ ...‬ﺩ ﻭﺍﻷﻗﺮﺍﺩ ﻭﺍﻷﻛﺪﻡ‬
‫ﻭﻣﺎ ﺍﻟﺪﻗﺮﺍﺱ ﻭﺍﳌﺮﺩﺍ ‪ ...‬ﺱ ﻭﺍﻟﻔﺪﺍﺱ ﻭﺍﻷﻋﻠﻢ‬
‫ﻭﻣﺎ ﺍﻷﻭﺧﺎﺹ ﻭﺍﻷﺩﺭﺍ ‪ ...‬ﺹ ﻭﺍﻟﻘﺮﺍﺹ ﻭﺍﻷﺛﺮﻡ‬
‫ﻭﻣﺎ ﺍﻟﻴﻌﻀﻴﺪ ﻭﺍﻟﻴﻌﻖ ‪ ...‬ﻳﺪ ﻭﺍﻟﺘﺪﻣﲔ ﻭﺍﻷﺭﻗﻢ‬
‫ﻭﻣﺎ ﺍﻷﻧﻜﺎﺭ ﻭﺍﻷﻧﻜﺎ ‪ ...‬ﺙ ﻭﺍﻷﻋﻼ ﻭﺍﻟﻘﻀﻢ‬
‫ﻭﻣﺎ ﺍﻷﻭﻏﺎﻝ ﻭﺍﻷﻭﻏﺎ ‪ ...‬ﺩ ﻭﺍﻷﻭﻏﺎﺏ ﻭﺍﻷﻗﻀﻢ‬
‫ﻭﻣﻀﻰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﺇﱃ ﺃﻥ ﻗﺎﻝ‪:‬‬
‫ﺃﻻ ﻓﺎﲰﻊ ﻷﻟﻔﺎﻅ ‪ ...‬ﺟﺮﺕ ﻋﻠﻤﹰﺎ ﳌﻦ ﻳﻌﻠﻢ‬
‫ﻓﻘﺪ ﺃﻧﺒﺄﺕ ﰲ ﺷﻌﺮﻱ ‪ ...‬ﺑﺄﻟﻔﺎﻇﻲ ﳌﻦ ﻳﻔﺤﻢ‬
‫ﻭﻋﺎﺭﺿﺖ ﺍﻟﺴﺠﺲ ‪ ...‬ﺗﺎﱐ ﰲ ﻗﻮﱄ ﻭﱂ ﺃﻋﻠﻢ‬
‫ﻓﻀﻌﻔﺖ ﻗﻮﺍﻓﻴﻪ ‪ ...‬ﻋﻠﻰ ﺍﳌﺜﻞ ﺍﻟﺬﻱ ﻧﻈﻢ‬
‫ﻓﻬﺬﺍ ﺍﻟﺸﻌﺮ ﻻ ﻳﺪﺭ ‪ ...‬ﻳﻪ ﺇﻻ ﻋﺎﱂ ﳘﻬﻢ‬
‫ﺗﻮﰲ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺎﺝ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻭﻗﻴﻞ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺇﺟﻬﺪ ﻟﻨﻔﺴﻚ ﺇﻥ ﺍﳊﺮﺹ ﻣﺘﻌﺒﺔ ‪ ...‬ﻟﻠﻘﻠﺐ ﻭﺍﳉﺴﻢ ﻭﺍﻹﳝﺎﻥ ﳝﻨﻌﻪ‬
‫ﻓﺈﻥ ﺭﺯﻗﻚ ﻣﻘﺴﻮﻡ ﺳﺘﺮﺯﻗﻪ ‪ ...‬ﻭﻛﻞ ﺧﻠ ﹴﻖ ﺗﺮﺍﻩ ﻟﻴﺲ ﻳﺪﻓﻌﻪ‬
‫ﻓﺈﻥ ﺷﻜﻜﺖ ﺑﺄﻥ ﺍﷲ ﻳﻘﺴﻤﻪ ‪ ...‬ﻓﺈﻥ ﺫﻟﻚ ﺑﺎﺏ ﺍﻟﻜﻔﺮ ﺗﻘﺮﻋﻪ‬
 ‫ﺑﺎﺏ ﺍﻟﺼﺎﺩ‬

‫ﺻﺎﻋﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻴﺴﻰ‬

‫ﺍﻟﺮﺑﻌﻲ‪ ،‬ﺍﳌﻮﺻﻠﻲ ﺍﻷﺻﻞ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻷﺩﻳﺐ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺍﻟﺴﲑﺍﰲ ﻭﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻭﺍﳋﻄﺎﰊ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻠﻐﺔ ﻭﻓﻨﻮﻥ ﺍﻷﺩﺏ ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﺳﺮﻳﻊ ﺍﳉﻮﺍﺏ ﺣﺴﻦ ﺍﻟﺸﻌﺮ ﻃﻴﺐ ﺍﳌﻌﺎﺷﺮﺓ ﳑﺘﻊ‬
‫ﺍﺠﻤﻟﺎﻟﺴﺔ‪ ،‬ﺩﺧﻞ ﺍﻷﻧﺪﻟﺲ ﻭﺍﺗﺼﻞ ﺑﺎﳌﻨﺼﻮﺭ ﺑﻦ ﺃﰊ ﻋﺎﻣﺮ ﻓﺄﻛﺮﻣﻪ ﻭﺃﻓﺮﻁ ﰲ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻴﻪ‪ ،‬ﰒ‬
‫ﺍﺳﺘﻮﺯﺭﻩ ﻭﺃﻟﻒ ﻟﻠﻤﻨﺼﻮﺭ ﻛﺘﺒﹰﺎ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﲰﺎﻩ ﺍﻟﻔﺼﻮﺹ ﻋﻠﻰ ﳓﻮ ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﻷﰊ ﻋﻠ ﹴﻲ ﺍﻟﻘﺎﱄ‪ .‬ﻭﺍﺗﻔﻖ‬
‫ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺣﺎﺩﺛﺔ ﻏﺮﻳﺒﺔ ﻭﻫﻲ‪ :‬ﺃﻥ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﳌﺎ ﺃﲤﻪ ﺩﻓﻌﻪ ﻟﻐﻼ ﹴﻡ ﻟﻪ ﳛﻤﻠﻪ ﺑﲔ ﻳﺪﻳﻪ ﻭﻋﱪ ﻬﻧﺮ ﻗﺮﻃﺒﺔ ﻓﺰﻟﺖ ﻗﺪﻡ‬
‫ﺍﻟﻐﻼﻡ ﻓﺴﻘﻂ ﰲ ﺍﻟﻨﻬﺮ ﻫﻮ ﻭﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ ﺍﺑﻦ ﺍﻟﻌﺮﻳﻒ ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﰊ ﺍﻟﻌﻼﺀ ﺷﺤﻨﺎﺀ‬
‫ﻭﻣﻨﺎﻇﺮﺍﺗﻚ‪:‬‬
‫ﻗﺪ ﻏﺎﺹ ﰲ ﺍﻟﺒﺤﺮ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻮﺹ ‪ ...‬ﻭﻫﻜﺬﺍ ﻛﻞ ﺛﻘﻴ ﹴﻞ ﻳﻐﻮﺹ‬
‫ﻓﻀﺤﻚ ﺍﳌﻨﺼﻮﺭ ﻭﺍﳊﺎﺿﺮﻭﻥ ﻓﻠﻢ ﻳﺮﻉ ﺫﻟﻚ ﺻﺎﻋﺪﹰﺍ ﻭﻗﺎﻝ ﻋﻠﻰ ﺍﻟﺒﺪﻳﻬﺔ ﳎﻴﺒﹰﺎ ﻻﺑﻦ ﺍﻟﻌﺮﻳﻒ‪:‬‬
‫ﻋﺎﺩ ﺇﱃ ﻣﻌﺪﻧﻪ ﺇﳕﺎ ‪ ...‬ﺗﻮﺟﺪ ﰲ ﻗﻌﺮ ﺍﻟﺒﺤﺎﺭ ﺍﻟﻔﺼﻮﺹ‬

‫ﻭﺻﻨﻒ ﻟﻪ ﺃﻳﻀﹰﺎ ﻛﺘﺎﺏ ﺍﳉﻮﺍﺱ ﺑﻦ ﻗﻌﻄﻞ ﺍﳌﺬﺣﺠﻲ ﻣﻊ ﺍﺑﻨﺔ ﻋﻤﻪ ﻋﻔﺮﺍﺀ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻟﻄﻴﻒ ﳑﺘﻊ ﺟﺪﺍﹰ‪ ،‬ﺍﳔﺮﻡ‬
‫ﰲ ﺍﻟﻔﱳ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﺎﻷﻧﺪﻟﺲ ﻓﺴﻘﻄﺖ ﻣﻨﻪ ﺃﻭﺭﺍﻕ ﱂ ﺗﻮﺟﺪ ﺑﻌﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻨﺼﻮﺭ ﻛﺜﲑ ﺍﻟﺸﻐﻒ ﻬﺑﺬﺍ ﺍﻟﻜﺘﺎﺏ‬
‫ﰊ ﻣﻊ ﺍﳋﻨﻮﺕ‬ ‫ﺣﱴ ﺭﺗﺐ ﻟﻪ ﻣﻦ ﻳﻘﺮﺅﻩ ﲝﻀﺮﺗﻪ ﻛﻞ ﻟﻴﻠﺔٍ‪ ،‬ﻭﺻﻨﻒ ﻟﻪ ﺃﻳﻀﹰﺎ ﻛﺘﺎﺏ ﺍﳍﺠﻔﺠﻒ ﺑﻦ ﻏﻴﺪﻓﺎﻥ ﺑﻦ ﻳﺜﺮ ﹴ‬
‫ﻒ ﻭﻫﻮ ﻋﻠﻰ ﻃﺮﺍﺯ ﻛﺘﺎﺏ ﺃﰊ ﺍﻟﺴﺮﻱ ﺳﻬﻞ ﺍﺑﻦ ﺃﰊ ﻏﺎﻟﺐ ﺍﳋﺰﺭﺟﻰ‪ ،‬ﻭﱂ ﳛﻀﺮ ﺻﺎﻋﺪ ﺑﻌﺪ‬ ‫ﺑﻨﺖ ﳏﺮﻣﺔ ﺑﻦ ﺃﻧﻴ ٍ‬
‫ﻣﻮﺕ ﺍﳌﻨﺼﻮﺭ ﳎﻠﺲ ﺃﺣ ٍﺪ ﳑﻦ ﻭﱄ ﺍﻷﻣﺮ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﱃ ﺫﻟﻚ ﻳﺸﲑ ﰲ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﻗﺎﳍﺎ ﻟﻠﻤﻈﻔﺮ ﺑﻦ ﺍﳌﻨﺼﻮﺭ ﺍﻟﺬﻱ‬
‫ﻭﱄ ﺑﻌﺪ ﺃﺑﻴﻪ ﻭﺃﻭﳍﺎ‪:‬‬
‫ﺇﻟﻴﻚ ﺣﺪﺕ ﻧﺎﺟﻴﺔ ﺍﻟﺮﻛﺎﺏ ‪ ...‬ﳏﻤﻠ ﹰﺔ ﺃﻣﺎﱐ ﻛﺎﳍﻀﺎﺏ‬
‫ﻭﺑﻌﺚ ﻣﻠﻮﻙ ﺃﻫﻞ ﺍﻟﺸﺮﻕ ﻃﺮﺍ ‪ ...‬ﺑﻮﺍﺣﺪﻫﺎ ﻭﺳﻴﺪﻫﺎ ﺍﻟﻠﺒﺎﺏ‬
‫ﻭﻣﻨﻬﺎ ﻳﺸﲑ ﺇﱃ ﻣﺮﺽ ﳊﻖ ﺑﺴﺎﻗﻪ ﻓﻤﻨﻌﻪ ﻣﻦ ﺣﻀﻮﺭ ﺟﺎﻟﺴﻪ‪ ،‬ﻭﻫﻮ ﻭﺟﻊ ﺍﺩﻋﺎﻩ ﻓﻘﺎﻝ‪:‬‬
‫ﺇﱃ ﺍﷲ ﺍﻟﺸﻜﻴﺔ ﻣﻦ ﺷﻜﺎ ٍﺓ ‪ ...‬ﺭﻣﺖ ﺳﺎﻗﻲ ﻓﺠﻞ ﻬﺑﺎ ﻣﺼﺎﰊ‬
‫ﻭﺃﻗﺼﺘﲏ ﻋﻦ ﺍﳌﻠﻚ ﺍﳌﺮﺟﻰ ‪ ...‬ﻭﻛﻨﺖ ﺃﺭﻡ ﺣﺎﱄ ﺑﺎﻗﺘﺮﺍﰊ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺣﺴﺒﺖ ﺍﳌﻨﻌﻤﲔ ﻋﻠﻰ ﺍﻟﱪﺍﻳﺎ ‪ ...‬ﻓﺄﻟﻔﻴﺖ ﺍﲰﻪ ﺻﺪﺭ ﺍﳊﺴﺎﺏ‬
‫ﻭﻣﺎ ﻗﺪﻣﺘﻪ ﺇﻻ ﻛﺄﱐ ‪ ...‬ﺃﻗﺪﻡ ﺗﺎﻟﻴﹰﺎ ﺃﻡ ﺍﻟﻜﺘﺎﺏ‬
‫ﺖ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻟﺼﺎﻋ ٍﺪ ﻣﻊ ﺍﳌﻨﺼﻮﺭ ﺃﺧﺒﺎﺭ‬ ‫ﻭﺃﻧﺸﺪ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﺑﲔ ﻳﺪﻱ ﺍﳌﻈﻔﺮ ﰲ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﺳﻨﺔ ﺳ ٍ‬
‫ﻭﻟﻄﺎﺋﻒ ﻳﻄﻮﻝ ﺫﻛﺮﻫﺎ‪ ،‬ﺗﻮﰲ ﺑﺼﻘﻠﻴﺔ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪.‬‬
 ‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﺻﺎﱀ ﺑﻦ ﺇﺳﺤﺎﻕ‬

‫ﱃ ﻟﺒﺠﻴﻠﺔ ﺑﻦ ﺃﳕﺎﺭﹴ‪ ،‬ﻛﺎﻥ ﻋﺎﳌﹰﺎ‬

‫ﺃﺑﻮ ﻋﻤﺮ ﺍﳉﺮﻣﻲ‪ ،‬ﻓﻬﻮ ﻣﻮﱃ ﳉﺮﻡ ﺑﻦ ﺯﺑﺎﻥ‪ ،‬ﻭﺟﺮﻡ ﻣﻦ ﻗﺒﺎﺋﻞ ﺍﻟﻴﻤﻦ ﻭﻗﻴﻞ ﻫﻮ ﻣﻮ ﹰ‬
‫ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻓﻘﻴﻬﹰﺎ ﻭﺭﻋﹰﺎ ﻭﻫﻮ ﺑﺼﺮﻱ ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻓﺄﺧﺬ ﻋﻦ ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻋﻦ ﺃﰊ ﺍﳊﺴﻦ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ ﺍﻷﺧﻔﺶ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻭﺃﺧﺬ ﺍﻟﻠﻐﺔ ﻋﻦ ﺃﰊ ﺯﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ ﻭﺃﰊ ﻋﺒﻴﺪﺓ‬
‫ﻭﺍﻷﺻﻤﻌﻲ ﻭﻣﻦ ﰲ ﻃﺒﻘﺘﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﺭﻗﻴﻘﹰﺎ ﻷﰊ ﻋﺜﻤﺎﻥ ﺍﳌﺎﺯﱐ‪ ،‬ﻭﺃﺧﺬ ﻣﻨﻪ ﺍﳌﱪﺩ ﻭﺍﳌﺎﺯﱐ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻧﺎﻇﺮ ﺍﻟﻔﺮﺍﺀ‪،‬‬
‫ﻭﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻭﻗﺘﻪ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻛﺜﲑ ﹰﺓ ﻣﻨﻬﺎ‪ :‬ﳐﺘﺼﺮﻩ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺎﻥ ﻛﻤﺎ ﺻﻨﻒ ﻣﻨﻪ ﺑﺎﺑﹰﺎ ﺻﻠﻰ‬
‫ﺭﻛﻌﺘﲔ ﺑﺎﳌﻘﺎﻡ ﻭﺩﻋﺎ ﺑﺄﻥ ﻳﻨﺘﻔﻊ ﺑﻪ‪ .‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺴﲑ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﺑﻨﻴﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ ﻭﻏﲑ‬
‫ﺲ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﲔ ﰲ ﺧﻼﻓﺔ ﺍﳌﻌﺘﺼﻢ‪.‬‬ ‫ﺫﻟﻚ‪ :‬ﺗﻮﰲ ﺳﻨﺔ ﲬ ﹴ‬

‫ﺻﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ‬

‫ﻼ ﺷﺎﻋﺮﹰﺍ ﳎﻴﺪﹰﺍ ﻛﺎﻥ ﳚﻠﺲ ﻟﻠﻮﻋﻆ ﰲ ﻣﺴﺠﺪ ﺍﻟﺒﺼﺮﺓ ﻭﻳﻘﺺ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻟﻪ‬ ‫ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻛﺎﻥ ﺣﻜﻴﻤﹰﺎ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺃﺧﺒﺎﺭ ﻳﻄﻮﻝ ﺫﻛﺮﻫﺎ‪ ،‬ﺍﻬﺗﻢ ﺑﺎﻟﺰﻧﺪﻗﺔ ﻓﻘﺘﻠﻪ ﺍﳌﻬﺪﻱ ﺑﻴﺪﻩ‪ ،‬ﺿﺮﺑﻪ ﺑﺎﻟﺴﻴﻒ ﻓﺸﻄﺮﻩ ﺷﻄﺮﻳﻦ‪ ،‬ﻭﻋﻠﻖ ﺑﻀﻌﺔ ﺃﻳﺎﻡ‬
‫ﻟﻠﻨﺎﺱ ﰒ ﺩﻓﻦ‪ ،‬ﻭﺃﺷﻬﺮ ﺷﻌﺮﻩ ﻗﺼﻴﺪﺗﻪ ﺍﻟﺒﺎﺋﻴﺔ ﺍﻟﱵ ﻣﻄﻠﻌﻬﺎ‪:‬‬
‫ﺻﺮﻣﺖ ﺣﺒﺎﻟﻚ ﺑﻌﺪ ﻭﺻﻠﻚ ﺯﻳﻨﺐ ‪ ...‬ﻭﺍﻟﺪﻫﺮ ﻓﻴﻪ ﺗﺼﺮﻡ ﻭﺗﻘﻠﺐ‬
‫ﻭﻛﺬﺍﻙ ﺫﻛﺮ ﺍﻟﻐﺎﻧﻴﺎﺕ ﻓﺈﻧﻪ ‪ ...‬ﺁﻝ ﺑﺒﻠﻘﻌ ٍﺔ ﻭﺑﺮﻕ ﺧﻠﺐ‬
‫ﻓﺪﻉ ﺍﻟﺼﺒﺎ ﻓﻠﻘﺪ ﻋﺪﺍﻙ ﺯﻣﺎﻧﻪ ‪ ...‬ﻭﺍﺟﻬﺪ ﻓﻌﻤﺮﻙ ﻣﺮ ﻣﻨﻪ ﺍﻷﻃﻴﺐ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻭﺍﺣﺬﺭ ﻣﻌﺎﺷﺮﺓ ﺍﻟﺪﱏ ﻓﺈﻬﻧﺎ ‪ ...‬ﺗﻌﺪﻱ ﻛﻤﺎ ﻳﻌﺪﻱ ﺍﻟﺼﺤﻴﺢ ﺍﻷﺟﺮﺏ‬
‫ﻳﻠﻘﺎﻙ ﳛﻠﻒ ﺇﻧﻪ ﺑﻚ ﻭﺍﺛﻖ ‪ ...‬ﻭﺇﺫﺍ ﺗﻮﺍﺭﻯ ﻋﻨﻚ ﻓﻬﻮ ﺍﻟﻌﻘﺮﺏ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺖ ‪ ...‬ﺇﳕﺎ ﺍﳌﻴﺖ ﻣﻴﺖ ﺍﻷﺣﻴﺎﺀ‬
‫ﻟﻴﺲ ﻣﻦ ﻣﺎﺕ ﻓﺎﺳﺘﺮﺍﺡ ﲟﻴ ٍ‬
‫ﺇﳕﺎ ﺍﳌﻴﺖ ﻣﻦ ﻳﻌﻴﺶ ﻛﺌﻴﺒﹰﺎ ‪ ...‬ﻛﺎﺳﻔﹰﺎ ﺑﺎﻟﻪ ﻗﻠﻴﻞ ﺍﻟﺮﺟﺎﺀ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﻗﻠﺖ ﻗﺪﺭ ﺃﻥ ﻗﻮﻟﻚ ﻋﺮﺿﺔ ‪ ...‬ﻟﺒﺎﺩﺭ ٍﺓ ﺃﻭ ﺣﺠﺔ ﳌﺨﺎﺻﻢ‬
‫ﻭﺇﻥ ﺍﻣﺮﺀ ﱂ ﳜﺶ ﻗﺒﻞ ﻛﻼﻣﻪ ﺍﻝ ‪ ...‬ﺟﻮﺍﺏ ﻓﻴﻨﻬﻲ ﻧﻔﺴﻪ ﻏﲑ ﺣﺎﺯﻡ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻻ ﺃﺧﻮﻥ ﺍﳋﻠﻴﻞ ﰲ ﺍﻟﺴﺮ ﺣﱴ ‪ ...‬ﻳﻨﻘﻞ ﺍﻟﺒﺤﺮ ﰲ ﺍﻟﻐﺮﺍﺑﻴﻞ ﻧﻘﻼ‬
‫ﺕ ﻭﻋﺖ ﻣﻦ ﺍﳌﺎﺀ ﲪﻼ‬ ‫ﺏ ‪ ...‬ﻣﺜﻘﻼ ٍ‬
‫ﺃﻭ ﲤﻮﺭ ﺍﳉﺒﺎﻝ ﻣﻮﺭ ﺳﺤﺎ ﹴ‬
 ‫ﺻﻔﻮﺍﻥ ﺑﻦ ﺇﺩﺭﻳﺲ‬

‫ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻨﺠﻴﱯ ﺃﺑﻮ ﲝﺮﹴ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻛﺎﺗﺒﹰﺎ ﺷﺎﻋﺮﹰﺍ ﺳﺮﻳﻊ ﺍﳋﺎﻃﺮ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﺑﻴﻪ‬
‫ﻭﺍﻟﻘﺎﺿﻲ ﺍﺑﻦ ﺇﺩﺭﻳﺲ ﻭﺍﺑﻦ ﻏﻠﻴﻮﻥ ﻭﺃﰊ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺃﻓﺎﺿﻞ ﺍﻷﺩﺑﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺑﺎﻷﻧﺪﻟﺲ‪ .‬ﻭﻟﻪ ﺳﻨﺔ ﺳﺘﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﺗﻮﰲ ﲟﺮﺳﻴﺔ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻭﱂ ﻳﺒﻠﻎ ﺍﻷﺭﺑﻌﲔ ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺯﺍﺩ ﺍﳌﺴﺎﻓﺮ‬
‫ﻭﺭﺍﺣﻠﺘﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﺠﺎﻟﺔ ﳎﻠﺪﺍﻥ ﻳﺘﻀﻤﻨﺎﻥ ﻃﺮﻓﹰﺎ ﻣﻦ ﻧﺜﺮﻩ ﻭﻧﻈﻤﻪ‪ ،‬ﻭﺩﻳﻮﺍﻥ ﺷﻌﺮﹴ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻗﺪ ﻛﺎﻥ ﱄ ﻗﻠﺒﹰﺎ ﻓﻠﻤﺎ ﻓﺎﺭﻗﻮﺍ ‪ ...‬ﺳﻮﻯ ﺟﻨﺎﺣﹰﺎ ﻟﻠﻐﺮﺍﻡ ﻭﻃﺎﺭﺍ‬
‫ﻭﺟﺮﺕ ﺳﺤﺎﺏ ﻟﻠﺪﻣﻮﻉ ﻓﺄﻭﻗﺪﺕ ‪ ...‬ﺑﲔ ﺍﳉﻮﺍﻧﺢ ﻟﻮﻋ ﹰﺔ ﻭﺃﻭﺍﺭﺍ‬

‫ﻭﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺃﻥ ﻓﻴﺾ ﻣﺪﺍﻣﻌﻲ ‪ ...‬ﻣﺎﺀ ﳝﺮ ﻭﰲ ﺿﻠﻮﻋﻲ ﻧﺎﺭﺍ‬

‫ﻭﻗﺎﻝ ﰲ ﻣﺪﺡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﲢﻴﺔ ﺍﷲ ﻭﻃﻴﺐ ﺍﻟﺴﻼﻡ ‪ ...‬ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺧﲑ ﺍﻷﻧﺎﻡ‬
‫ﻋﻠﻰ ﺍﻟﺬﻱ ﻓﺘﺢ ﺑﺎﺏ ﺍﳍﺪﻯ ‪ ...‬ﻭﻗﺎﻝ ﻟﻠﻨﺎﺱ ﺍﺩﺧﻠﻮﻫﺎ ﺑﺴﻼﻡ‬
‫ﺑﺪﺭ ﺍﳍﺪﻯ ﺳﺤﺐ ﺍﻟﻨﺪﻯ ﻭﺍﳉﺪﺍ ‪ ...‬ﻭﻣﺎ ﻋﺴﻰ ﺃﻥ ﻳﺘﻨﺎﻣﻰ ﺍﻟﻜﻼﻡ‬
‫ﲢﻴﺔ ﻬﺗﺰﺃ ﺃﻧﻔﺎﺳﻬﺎ ‪ ...‬ﺑﺎﳌﺴﻚ ﻻ ﺃﺭﺿﻰ ﲟﺴﻚ ﺍﳋﺘﺎﻡ‬
‫ﲣﺼﻪ ﻣﲎ ﻭﻻ ﺗﻨﺜﲏ ‪ ...‬ﻋﻦ ﺁﻟﻪ ﺍﻟﺼﻴﺪ ﺍﻟﺴﺮﺍﺓ ﺍﻟﻜﺮﺍﻡ‬
‫ﻭﻗﺪﺭﻫﻢ ﺃﺭﻓﻊ ﻟﻜﻨﲏ ‪ ...‬ﱂ ﺃﻟﻒ ﺃﻋﻠﻰ ﻟﻔﻈ ﹰﺔ ﻣﻦ ﻛﺮﺍﻡ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﲪﻲ ﺍﳍﻮﻯ ﻗﻠﺒﻪ ﻭﺃﻭﻗﺪ ‪ ...‬ﻓﻬﻮ ﻋﻠﻰ ﺃﻥ ﳝﻮﺕ ﺃﻭﻗﺪ‬
‫ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﻟﻌﺬﻭﻝ ﺳﺎ ﹴﻝ ‪ ...‬ﻗﻠﺪﻩ ﺍﷲ ﻣﺎ ﺗﻘﻠﺪ‬
‫ﻭﺑﺎﻟﻠﻮﻯ ﺷﺎﺩﻥ ﻋﻠﻴﻪ ‪ ...‬ﺟﻴﺪ ﻏﺰﺍﻝ ﻭﻭﺟﻪ ﻓﺮﻗﺪ‬
‫ﺃﺳﻜﺮﻩ ﺭﻳﻘﻪ ﲞﻤ ﹴﺮ ‪ ...‬ﺣﱴ ﺍﻧﺜﲏ ﻗﺪﻩ ﻭﻋﺮﺑﺪ‬
‫ﻻ ﺗﻌﺠﺒﻮﺍ ﻻﻬﻧﺰﺍﻡ ﺻﱪﻱ ‪ ...‬ﻓﺠﻴﺶ ﺃﺟﻔﺎﻧﻪ ﻣﺆﻳﺪ‬
‫ﺃﻧﺎ ﻟﻪ ﻛﺎﻟﺬﻱ ﲤﲎ ‪ ...‬ﻋﺒﺪ ﻧﻌﻢ ﻋﺒﺪﻩ ﻭﺃﺯﻳﺪ‬
‫ﻟﻪ ﻋﻠﻰ ﺍﻣﺘﺜﺎﻝ ﺃﻣ ﹴﺮ ‪ ...‬ﻭﱄ ﻋﻠﻴﻪ ﺍﳉﻔﺎﺀ ﻭﺍﻟﺼﺪ‬
‫ﺇﻥ ﺳﻠﻤﺖ ﻋﻴﻨﻪ ﻟﻘﺘﻠﻲ ‪ ...‬ﺻﻠﻰ ﻓﺆﺍﺩﻱ ﻋﻠﻰ ﳏﻤﺪ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻳﺎ ﻗﻤﺮﹰﺍ ﻣﻄﻠﻌﻪ ﺃﺿﻠﻌﻲ ‪ ...‬ﻟﻪ ﺳﻮﺍﺩ ﺍﻟﻘﻠﺐ ﻓﻴﻬﺎ ﻏﺴﻖ‬
‫ﻭﺭﲟﺎ ﺍﺳﺘﻮﻗﺪ ﻧﺎﺭ ﺍﳍﻮﻯ ‪ ...‬ﻓﻨﺎﺏ ﻓﻴﻬﺎ ﻟﻮﻬﻧﺎ ﻋﻦ ﺷﻔﻖ‬
‫ﻣﻠﻜﺘﲏ ﺑﺪﻭﻟٍﺔ ﻣﻦ ﺻﺒﹰﺎ ‪ ...‬ﻭﺻﺪﺗﲏ ﺑﺸﺮ ٍﻙ ﻣﻦ ﺣﺪﻕ‬
‫ﻋﻨﺪﻱ ﻣﻦ ﺣﺒﻚ ﻣﺎ ﻟﻮ ﺳﺮﺕ ‪ ...‬ﰲ ﺍﻟﺒﺤﺮ ﻣﻨﻪ ﺷﻌﻠﺔ ﻻﺣﺘﺮﻕ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﻳﻘﻮﻟﻮﻥ ﱄ ﳌﺎ ﺭﻛﺒﺖ ﺑﻄﺎﻟﱵ ‪ ...‬ﺭﻛﻮﺏ ﻓﱴ ﺟﻢ ﺍﻟﻐﻮﺍﻳﺔ ﻣﻌﺘﺪﻱ‬
‫ﺃﻋﻨﺪﻙ ﻣﺎ ﺗﺮﺟﻮ ﺍﳋﻼﺹ ﺑﻪ ﻏﺪﹰﺍ ‪ ...‬ﻓﻘﻠﺖ ﻧﻌﻢ ﻋﻨﺪﻱ ﺷﻔﺎﻋﺔ ﺃﲪﺪ؟‬

‫ﺑﺎﺏ ﺍﻟﻀﺎﺩ‬

‫ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬

‫ﺍﺑﻦ ﺳﺎﱂ ﺑﻦ ﺩﻫﺎﻳﺔ ﺃﺑﻮ ﺍﻷﺯﻫﺮ ﺍﳌﺮﺋﻲ ﺍﻷﻭﺳﻲ ﻣﻨﺴﻮﺏ ﺇﱃ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﺑﻦ ﻣﺎﻟ ﻚٍ‪ ،‬ﻧﺰﻝ ﺑﻐﺪﺍﺩ ﻭﻟﻪ ﻣﻌﺮﻓﺔ‬
‫ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺟﻴﺪ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪.‬‬
‫ﻣﺎ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﻋﺒﺪﻩ ‪ ...‬ﺑﻨﻌﻤ ٍﺔ ﺃﻭﰱ ﻣﻦ ﺍﳌﺎﻓﻴﻪ‬
‫ﻭﻛﻞ ﻣﻦ ﻋﻮﰲ ﰲ ﺟﺴﻤﻪ ‪ ...‬ﻓﺈﻧﻪ ﰲ ﻋﻴﺸ ٍﺔ ﺭﺍﺿﻴﻪ‬
‫ﻭﺍﳌﺎﻝ ﺣﻠﻮ ﺣﺴﻦ ﺟﻴﺪ ‪ ...‬ﻋﻠﻰ ﺍﻟﻔﱴ ﻟﻜﻨﻪ ﻋﺎﺭﻳﻪ‬
‫ﻭﺃﺳﻌﺪ ﺍﻟﻌﺎﱂ ﺑﺎﳌﺎﻝ ﻣﻦ ‪ ...‬ﺃﻋﻄﺎﻩ ﻟﻶﺧﺮﺓ ﺍﻟﺒﺎﻗﻴﺔ‬
‫ﻣﺎ ﺃﺣﺴﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻜﻨﻬﺎ ‪ ...‬ﻣﻊ ﺣﺴﻨﻬﺎ ﻏﺪﺍﺭﺓ ﻓﺎﻧﻴﻪ‬

‫ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﳐﻠﺪ‬

‫ﺍﺑﻦ ﻣﺴﻠﻢ ﺃﺑﻮ ﻋﺎﺻ ﹴﻢ ﺍﻟﻨﺒﻴﻞ ﻟﺸﻴﺒﺎﱐ ﺍﻟﺒﺼﺮﻱ ﺍﳊﺎﻓﻆ ﺍﻟﺜﺒﺖ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﲰﻊ ﻣﻦ‬
‫ﺞ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﺑﻦ ﺃﰊ ﻋﺮﻭﺑ ﹰﺔ‪ .‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ‬ ‫ﺟﻌﻔ ﹴﺮ ﺍﻟﺼﺎﺩﻕ ﻭﺍﺑﻦ ﺟﺮﻳ ﹴ‬
‫ﺖ ﺇﺫﺍ ﱂ ﺃﺫﻛﺮ‪ ،‬ﻣﺎﺕ ﺃﺑﻮ ﻋﺎﺻﻢ ﺳﻨﺔ ﺍﺛﻨﱵ‬
‫ﺗﻮﺛﻴﻘﻪ‪ .‬ﻗﻴﻞ ﻟﻪ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻳﺘﻜﻠﻢ ﻓﻴﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﺴﺖ ﲝ ﹴﻲ ﻭﻻ ﻣﻴ ٍ‬
‫ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪.‬‬

‫ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻣﺰﺍﺣﻢ‬

‫ٍ‬
‫ﱯ‬
‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻠﺨﻲ ﺍﳌﻔﺴﺮ ﺍﶈﺪﺙ ﺍﻟﻨﺤﻮﻱ‪ .‬ﻛﺎﻥ ﻳﺆﺩﺏ ﺍﻷﻃﻔﺎﻝ ﻓﻴﻘﺎﻝ‪ :‬ﻛﺎﻥ ﰲ ﻣﻜﺘﺒﻪ ﺛﻼﺛﺔ ﺁﻻﻑ ﺻ ﹴ‬
‫ﲑ ﺍﻟﺘﻔﺴﲑ‪،‬‬
‫ﻭﻛﺎﻥ ﻳﻄﻮﻑ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﲪﺎ ﹴﺭ‪ .‬ﻟﻘﻰ ﺍﻟﻀﺤﺎﻙ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﺑﺎ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒ ﹴ‬
‫ﲑ ﺑﺎﻟﺮﻱ ﻓﺄﺧﺬ ﻋﻨﻪ‬
‫ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﻴﺴﺮﺓ ﻳﻘﻮﻝ‪ :‬ﱂ ﻳﻠﻖ ﺍﻟﻀﺤﺎﻙ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺇﳕﺎ ﻟﻘﻲ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒ ﹴ‬
‫ﺵ ﻫﻞ ﲰﻊ ﺍﻟﻀﺤﺎﻙ ﻣﻦ ﺍﺑﻦ ﻋﺒﺎﺱ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺁﻩ ﻗﻂ‪ .‬ﻭﻭﺛﻘﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒ ﹴﻞ‬ ‫ﺍﻟﺘﻔﺴﲑ‪ .‬ﻭﻗﺎﻝ ﺷﻌﺒﺔ‪ :‬ﻗﻠﺖ ﳌﺸﺎ ﹴ‬
‫ﺖ ﻭﻣﺎﺋ ٍﺔ‪.‬‬
‫ﺲ ﻭﻣﺎﺋ ٍﺔ ﻭﻗﻴﻞ ﺳ ٍ‬
‫ﲔ ﻭﺃﺑﻮ ﺯﺭﻋﺔ‪ ،‬ﻭﺿﻌﻔﻪ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪٍ‪ ،‬ﻣﺎﺕ ﺍﻟﻀﺤﺎﻙ ﺳﻨﺔ ﲬ ﹴ‬‫ﻭﺍﺑﻦ ﻣﻌ ﹴ‬

‫ﺑﺎﺏ ﺍﻟﻄﺎﺀ‬

‫ﻃﺎﻟﺐ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ‬

‫ﺍﺑﻮ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻏﺎﻟﺐ ﺍﻷﺯﺩﻱ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺒﺼﺮﻱ‪ .‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﺭﻋﹰﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻋﺎﺭﻓﹰﺎ‬
‫ﺖ‬
‫ﺑﺎﻟﻠﻐﺔ ﻭﻛﻒ ﺑﺼﺮﻩ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﺗﺴﻊ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﺗﻮﰲ ﰲ ﺧﻼﻓﺔ ﺍﻟﻘﺎﺩﺭ ﺑﺎﷲ ﺳﻨﺔ ﺳ ٍ‬
‫ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬

‫ﻃﺎﻟﺐ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻗﺸﻴﻂ‬

‫ﺃﺑﻮ ﺃﲪﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺴﺮﺍﺝ ﺍﻟﻨﺤﻮﻱ‪ .‬ﻛﺎﻥ ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻗﻴﻤﹰﺎ ﻬﺑﺎ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ .‬ﻭﻟﻪ‬
‫ﳐﺘﺼﺮ ﰲ ﺍﻟﻨﺤﻮ ﻭﻛﺘﺎﺏ ﻋﻴﻮﻥ ﺍﻷﺧﺒﺎﺭ ﻭﻓﻨﻮﻥ ﺍﻷﺷﻌﺎﺭ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪.‬‬

‫ﻃﺎﻫﺮ ﺑﻦ ﺃﲪﺪ‬

‫ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺼﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ‪ .‬ﻭﱃ‬
‫ﻼ ﰲ ﺩﻳﻮﺍﻥ ﺍﻻﻧﺸﺎﺀ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﻳﺘﺄﻣﻞ ﻣﺎ ﻳﺼﺪﺭ ﻣﻨﻪ ﻣﻦ ﺍﻟﺴﺠﻼﺕ ﻭﺍﻟﺮﺳﺎﺋﻞ ﻓﻴﺼﻠﺢ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺧﻄﺄ‪.‬‬ ‫ﻣﺘﺎﻣ ﹰ‬
‫ﺗﺰﻫﺪ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ ﻭﻟﺰﻡ ﻣﻨﺎﺭﺓ ﺍﳉﺎﻣﻊ ﲟﺼﺮ‪ ،‬ﻓﺨﺮﺝ ﰲ ﺑﻌﺾ ﺍﻟﻠﻴﺎﱄ ﻭﺍﻟﻨﻮﻡ ﰲ ﻋﻴﻨﻴﻪ ﻓﺴﻘﻂ ﻣﻦ ﺍﳌﻨﺎﺭﺓ ﺇﱃ‬
‫ﺳﻄﺢ ﺍﳉﺎﻣﻊ ﻓﻤﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﺻﺒﻴﺤﺔ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺭﺟﺐﹴ‪ ،‬ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪،‬‬
‫ﺷﺮﺡ ﺍﳉﻤﻞ ﻟﻠﺰﺟﺎﺟﻲ‪ ،‬ﻭﺷﺢ ﺍﻟﻨﺨﺒﺔ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻖ ﰲ ﺍﻟﻨﺤﻮ ﲬﺴﺔ ﻋﺸﺮ ﳎﻠﺪﹰﺍ ﲰﺎﻩ ﺗﻼﻣﺬﺗﻪ ﻣﻦ ﺑﻌﺪﻩ ﺗﻌﻠﻖ‬
‫ﺍﻟﻐﺮﻓﺔ‪ ،‬ﻭﺍﶈﺘﺴﺐ ﰲ ﺍﻟﻨﺤﻮ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﻃﺮﺍﺩ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬

‫ﺃﺑﻮ ﻓﺮﺍﺱ ﺍﻟﺴﻠﻤﻲ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺒﺪﻳﻊ‪ .‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻛﺎﺗﺒﹰﺎ ﺃﺩﻳﺒﹰﺎ ﺑﺎﺭﻋﹰﺎ ﰲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻗﻴﻞ ﱄ ﱂ ﺟﻠﺴﺖ ﰲ ﺁﺧﺮ ﺍﻟﻘﻮ ‪ ...‬ﻡ ﻭﺃﻧﺖ ﺍﻟﺒﺪﻳﻊ ﺭﺏ ﺍﻟﻘﻮﺍﰲ؟‬
‫ﻗﻠﺖ ﺁﺛﺮﺗﻪ ﻷﻥ ﺍﳌﻨﺎﺩﻱ ‪ ...‬ﻝ ﻳﺮﻯ ﻃﺮﺯﻫﺎ ﻋﻠﻰ ﺍﻷﻃﺮﺍﻑ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻳﺎ ﺻﺎﺡ ﺁﻧﺴﲏ ﺩﻫﺮﻱ ﻭﺃﻭﺣﺸﲏ ‪ ...‬ﻣﻨﻬﻢ ﻭﺃﺿﺤﻜﲏ ﺩﻫﺮﻱ ﻭﺃﺑﻜﺎﱐ‬
‫ﺽ ﺑﻌﺪ ﻓﺮﻗﺘﻬﻢ ‪ ...‬ﻓﻼ ﺗﻘﻞ ﱄ‪ :‬ﺟﱪﺍﻥ ﲜﱪﺍ ٍﻥ‬
‫ﻗﺪ ﻗﻠﺖ‪ :‬ﺃﺭﺽ ﺑﺄﺭ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻳﺎ ﻧﺴﻴﻤﹰﺎ ﻫﺐ ﻣﺴﻜﹰﺎ ﻋﺒﻘﹰﺎ ‪ ...‬ﻫﺬﻩ ﺃﻧﻔﺎﺱ ﺭﻳﺎ ﺟﻠﻘﺎ‬
‫ﻛﻒ ﻋﲏ ﻭﺍﳍﻮﻯ ﻣﺎ ﺯﺍﺩﱐ ‪ ...‬ﺑﺮﺩ ﺃﻧﻔﺎﺳﻚ ﺇﻻ ﺣﺮﻓﺎ‬
‫ﻟﻴﺖ ﺷﻌﺮﻱ ﻧﻘﻀﻮﺍ ﺃﺣﺒﺎﺑﻨﺎ ‪ ...‬ﻳﺎ ﺣﺒﻴﺐ ﺍﻟﻨﻔﺲ ﺫﺍﻙ ﺍﳌﻮﺋﻘﺎ‬
‫ﻳﺎ ﺭﻳﺎﺡ ﺍﻟﺸﻮﻕ ﺳﻮﻗﻲ ﳓﻮﻫﻢ ‪ ...‬ﻋﺎﺭﺿﹰﺎ ﻣﻦ ﺳﺤﺐ ﺩﻣﻌﻲ ﻏﺪﻗﺎ‬
‫ﻭﺍﻧﺜﺮﻱ ﻋﻘﺪ ﺩﻣﻮﻉ ﻃﺎﳌﺎ ‪ ...‬ﻛﺎﻥ ﻣﻨﻈﻮﻣﹰﺎ ﺑﺄﻳﺎﻡ ﺍﻟﻠﻘﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﻫﻜﺬﺍ ﰲ ﺣﺒﻜﻢ ﺃﺳﺘﻮﺟﺐ؟ ‪ ...‬ﻛﺒﺪﹰﺍ ﺣﺮﻯ ﻭﻗﻠﺒﹰﺎ ﳚﺐ‬
‫ﻭﺟﺰﺍ ﻣﻦ ﺳﻬﺮﺕ ﺃﺟﻔﺎﻧﻪ ‪ ...‬ﺣﺠﺔ ﲤﻀﻲ ﻭﺃﺧﺮﻯ ﺗﻌﻘﺐ؟‬
‫ﺯﻓﺮﺍﺕ ﰲ ﺍﳊﺸﺎ ﳏﺮﻗﺔ ‪ ...‬ﻭﺟﻔﻮﻥ ﺩﻣﻌﻬﺎ ﻳﻨﺴﻜﺐ‬
‫ﻗﺎﺗﻞ ﺍﷲ ﻋﺬﻭﱄ ﻣﺎﺩﺭﻯ ‪ ...‬ﺃﻥ ﰲ ﺍﻷﻋﲔ ﺃﺳﺪﹰﺍ ﺗﺜﺐ‬
‫ﻻ ﺃﺭﻯ ﱄ ﻋﻦ ﺣﺒﻴﱯ ﺳﻠﻮﹰﺓ ‪ ...‬ﻓﺪﻋﻮﱐ ﻭﻏﺮﺍﻣﻲ ﻭﺍﺫﻫﺒﻮﺍ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻟﺌﻦ ﻛﻨﺖ ﻋﲏ ﰲ ﺍﻟﻌﻴﺎﻥ ﻣﻐﻴﺒﹰﺎ ‪ ...‬ﻓﻤﺎ ﺃﻧﺖ ﻋﻦ ﲰﻌﻲ ﻭﻗﻠﱯ ﺑﻐﺎﺋﺐ‬
‫ﺇﺫﺍ ﺍﺷﺘﺎﻗﺖ ﺍﻟﻌﻴﻨﺎﻥ ﻣﻨﻚ ﺑﻨﻈﺮٍﺓ ‪ ...‬ﲤﺜﻠﺖ ﱄ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‬
‫ﻣﺎﺕ ﺍﻟﺒﺪﻳﻊ ﺍﻟﺪﻣﺸﻘﻲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪.‬‬

‫ﻃﺮﻳﺢ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬

‫ﻉ ﺃﺑﻮ‬
‫ﺍﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺃﺳﻴﺪ ﺑﻦ ﻋﻼﺝ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻱ ﺍﻟﻨﻘﻔﻲ‪ ،‬ﻭﺃﻣﻪ ﺧﺰﺍﻋﻴﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﺒﺎ ﹴ‬
‫ﺍﻟﺼﻠﺖ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﻧﺸﺄ ﰲ ﺩﻭﻟﺔ ﺑﲏ ﺃﻣﻴﺔ ﻭﺍﺳﺘﻨﻔﺬ ﺷﻌﺮﻩ ﰲ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻭﺃﺩﺭﻙ ﺩﻭﻟﺔ ﺑﲏ ﺍﻟﻌﺒﺎﺱ‪،‬‬
‫ﺲ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﳐﺘﺎﺭ ﺷﻌﺮﻩ ﻗﻮﻟﻪ‪:‬‬‫ﻭﻣﺎﺕ ﰲ ﺃﻳﺎﻡ ﺍﳌﻬﺪﻱ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺃﱂ ﺗﺮ ﺍﳌﺮﺀ ﻧﺼﺒﹰﺎ ﻟﻠﺤﻮﺍﺩﺙ ﻣﺎ ‪ ...‬ﺗﻨﻔﻚ ﻓﻴﻪ ﺳﻬﺎﻡ ﺍﻟﺪﻫﺮ ﺗﻨﺘﻀﻞ‬
‫ﺐ ﻣﻮﺍﺭﺩﻩ ﻣﺴﻠﻮﻛﺔ ﺫﻟﻞ‬‫ﺢ ‪ ...‬ﳉ ﹴ‬‫ﺇﻥ ﻳﻌﺠﻞ ﺍﳌﻮﺕ ﳛﻤﻠﻪ ﻋﻠﻰ ﻭﺿ ﹴ‬
‫ﻭﺇﻥ ﲤﺎﺩﺕ ﺑﻪ ﺍﻷﻳﺎﻡ ﰲ ﻋﻤ ﹴﺮ ‪ ...‬ﳜﻠﻖ ﻛﻤﺎ ﺭﺙ ﺑﻌﺪ ﺍﳉﺪﺓ ﺍﳊﻠﻞ‬
‫ﻭﻳﺴﺘﻤﺮ ﺇﱃ ﺃﻥ ﻳﺴﺘﻘﻞ ﺑﻪ ‪ ...‬ﺭﻳﺐ ﺍﳌﻨﻮﻥ ﻭﻟﻮ ﻃﺎﻟﺖ ﺑﻪ ﺍﻟﻄﻴﻞ‬
‫ﺝ ﻣﻦ ﺩﺍﻭﺋﺮﻩ ‪ ...‬ﺣﻲ ﺟﺒﺎﻥ ﻭﻻ ﻣﺴﺘﺎﺳﺪ ﺑﻄﻞ‬ ‫ﻭﺍﻟﺪﻫﺮ ﻟﻴﺲ ﺑﻨﺎ ﹴ‬
‫ﺕ ﻟﻪ ﻧﻔﻖ ‪ ...‬ﲢﺖ ﺍﻟﺘﺮﺍﺏ ﻭﻻ ﺣﻮﺕ ﻭﻻ ﻭﻋﻞ‬ ‫ﻭﻻ ﺩﻓﲔ ﻏﻴﺎﺑﺎ ٍ‬
‫ﺑﻞ ﻛﻞ ﺷ ٍﺊ ﺳﻴﺒﻠﻲ ﺍﻟﺪﻫﺮ ﺟﺪﺗﻪ ‪ ...‬ﺣﱴ ﻳﺒﻴﺪ ﻭﻳﺒﻘﻰ ﺍﷲ ﻭﺍﻟﻌﻤﻞ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺗﺮﻯ ﺍﳌﺸﻴﺐ ﺑﺪﺍ ﻭﺃﻗﺒﻞ ﺯﺍﺋﺮﹰﺍ ‪ ...‬ﺑﻌﺪ ﺍﻟﺸﺒﺎﺏ ﻓﻨﺎﺯﻝ ﻭﻣﻮﺩﻉ‬
‫ﻭﺍﻟﺸﻴﺐ ﻟﻠﺤﻜﻤﺎﺀ ﻣﻦ ﺳﻔﻪ ﺍﻟﺼﺒﺎ ‪ ...‬ﺑﺪﻝ ﺗﻨﺎﻝ ﺑﻪ ﺍﻟﻔﻀﻴﻠﺔ ﻣﻘﻨﻊ‬
‫ﻭﺍﻟﺸﻴﺐ ﺯﻳﻦ ﺑﲏ ﺍﳌﺮﻭﺀﺓ ﻭﺍﳊﺠﺎ ‪ ...‬ﻓﻴﻪ ﳍﻢ ﺷﺮﻑ ﻭﳎﺪ ﻳﺮﻓﻊ‬
‫ﻭﺍﻟﱪ ﺗﺼﺤﺒﻪ ﺍﳌﺮﻭﺀﺓ ﻭﺍﻟﺘﻘﻰ ‪ ...‬ﺗﺒﺪﻭ ﺑﺄﺷﻴﺐ ﺟﺴﻤﻪ ﻣﺘﻀﻌﻀﻊ‬
‫ﺃﺷﻬﻰ ﺇﱄ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﻣﻊ ﺍﳌﲎ ‪ ...‬ﻭﺍﻟﻐﻲ ﻳﺘﺒﻌﻪ ﺍﻟﻘﻮﻱ ﺍﳌﻬﺮﻉ‬
‫ﻚ ﺗﺘﻮﻗﻊ‬
‫ﺇﻥ ﺍﻟﺸﺒﺎﺏ ﻋﻤ ًﻰ ﻷﻛﺜﺮ ﺃﻫﻠﻪ ‪ ...‬ﻭﺗﻌﺮﺽ ﳌﻬﺎﻟ ٍ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺣﻞ ﺍﳌﺸﻴﺐ ﻓﻔﺮﻕ ﺍﻟﺮﺃﺱ ﻣﺸﺘﻌﻞ ‪ ...‬ﻭﺑﺎﻥ ﺑﺎﻟﻜﺮﻩ ﻣﻨﺎ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻐﺰﻝ‬
‫ﻓﺤﻞ ﻫﺬﺍ ﻣﻘﻴﻤﹰﺎ ﻻ ﻳﺮﻳﺪ ﻟﻨﺎ ‪ ...‬ﺗﺮﻛﹰﺎ ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻬﻧﻮﺍﻩ ﻣﺮﲢﻞ‬
 ‫ﺽ ﺳﻘﺎﻩ ﻋﺎﺭﺽ ﻫﻄﻞ‬ ‫ﻫﺬﺍ ﻟﻪ ﻋﻨﺪﻧﺎ ﻧﻮﺭ ﻭﺭﺍﺋﺤﺔ ‪ ...‬ﻛﻨﺸﺮ ﺭﻭ ﹴ‬
‫ﻭﺟﺪﺓ ﻭﻗﺒﻮﻝ ﻻ ﻳﺰﺍﻝ ﻟﻪ ‪ ...‬ﻣﻦ ﻛﻞ ﺧﻠ ﹴﻖ ﻫﻮﻯ ﺃﻭ ﺧﻠ ٍﺔ ﻧﻔﻞ‬

‫ﻭﺍﻟﺸﻴﺐ ﻳﻄﻮﻱ ﺍﻟﻔﱴ ﺣﱴ ﻣﻌﺎﺭﻓﻪ ‪ ...‬ﻧﻜﺮ ﻭﻣﻦ ﻛﺎﻥ ﻳﻬﻮﺍﻩ ﺑﻪ ﻣﻠﻞ‬

‫ﻳﺒﻠﻲ ﺑﻠﻲ ﺍﻟﱪﺩ ﻓﻴﻪ ﺑﻌﺪ ﻗﻮﺗﻪ ‪ ...‬ﻭﻫﻦ ﻭﺑﻌﺪ ﺗﻨﺎﻫﻰ ﺧﻄﻮﻩ ﺭﻣﻞ‬

‫ﻃﻠﺤﺔ ﺑﻦ ﳏﻤﺪ‬

‫ٍ‬
‫ﻼ ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺭﺩ ﺑﻐﺪﺍﺩ ﻭﺧﺮﺍﺳﺎﻥ‬
‫ﻭﻗﻞ ﺃﲪﺪ ﺑﻦ ﻃﻠﺤﺔ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻨﻌﻤﺎﱐ‪ ،‬ﻛﺎﻥ ﻓﺎﺿ ﹰ‬
‫ﻭﻛﺎﺗﺒﻪ ﺍﳊﺮﻳﺮ ﻳﺼﺎﺣﺐ ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﳊﻔﻆ ﺟﻴﺪ ﺍﻟﺸﻌﺮ ﺳﺮﻳﻊ ﺍﻟﺒﺪﻳﻬﺔ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﻋﺸﺮﻳﻦ‬
‫ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺇﺫﺍ ﻧﺎﻟﻚ ﺍﻟﺪﻫﺮ ﺑﺎﳊﺎﺩﺛﺎﺕ ‪ ...‬ﻓﻜﻦ ﺭﺍﺑﻂ ﺍﳉﺄﺵ ﺻﻌﺐ ﺍﻟﺸﻜﻴﻤﻪ‬
‫ﻭﻻ ﻬﺗﻦ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺍﳋﻄﻮﺏ ‪ ...‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻙ ﻟﻠﻨﻔﺲ ﻗﻴﻤﻪ‬
‫ﺲ ﻛﺮﳝﻪ‬
‫ﻓﻮﺍﷲ ﻣﺎ ﻟﻘﻰ ﺍﻟﺸﺎﻣﺘﻮﻥ ‪ ...‬ﺑﺄﺣﺴﻦ ﻣﻦ ﺻﱪ ﻧﻔ ﹴ‬

‫ﺑﺎﺏ ﺍﻟﻈﺎﺀ‬

‫ﻇﺎﻓﺮ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‬

‫ﻒ ﺍﳉﺬﺍﻣﻲ ﺍﻹﺳﻜﻨﺪﺭﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳊﺪﺍﺩ ﺍﻟﺸﺎﻋﺮ ﺍﻷﺩﻳﺐ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﳊﺎﻓﻆ‬

‫ﺍﺑﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﻠ ٍ‬
‫ﺍﻟﺴﻠﻔﻲ ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﺗﻮﰲ ﲟﺼﺮ ﰲ ﺍﶈﺮﻡ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔ ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺣﻜﻢ ﺍﻟﻌﻴﻮﻥ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﳚﻮﺯ ‪ ...‬ﻭﺩﻭﺍﺅﻫﺎ ﻣﻦ ﺩﺍﺋﻬﻦ ﻋﺰﻳﺰ‬
‫ﻑ ﺫﺍﺑ ﹴﻞ ‪ ...‬ﻣﺎ ﻻ ﻳﻨﺎﻝ ﺍﻟﺬﺍﺑﻞ ﺍﳌﻬﺰﻭﺯ‬
‫ﻛﻢ ﻧﻈﺮ ٍﺓ ﻧﺎﻟﺖ ﺑﻄﺮ ٍ‬
‫ﻓﺤﺬﺍﺭ ﻣﻦ ﺗﻠﻚ ﺍﻟﻠﻮﺍﺣﻆ ﻏﲑﹰﺓ ‪ ...‬ﻓﺎﻟﺴﺤﺮ ﺑﲔ ﺟﻔﻮﻬﻧﺎ ﻣﻜﻨﻮﺯ‬
‫ﻭﻛﺘﺐ ﺇﱃ ﺃﰊ ﺍﻟﺼﻠﺖ ﺃﻣﻴﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻷﻧﺪﻟﺴﻲ ﺑﻌﺪ ﺃﻥ ﺗﻮﺟﻪ ﻣﻦ ﻣﺼﺮ ﺇﱃ ﺍﳌﻬﺪﻳﺔ ﻳﺘﺸﻮﻕ ﺇﻟﻴﻪ‪:‬‬
‫ﺃﻻ ﻫﻞ ﻟﺪﺍﺋﻲ ﻣﻦ ﻓﺮﺍﻗﻚ ﺇﻓﺮﺍﻕ ‪ ...‬ﻫﻢ ﺍﻟﺴﻢ ﻟﻜﻦ ﱄ ﻟﻘﺎﺅﻙ ﺩﺭﻳﺎﻕ‬
‫ﻓﻴﺎ ﴰﺲ ﻓﻀ ﹴﻞ ﻏﺮﺑﺖ ﻭﻟﻀﻮﺋﻬﺎ ‪ ...‬ﻋﻠﻰ ﻛﻞ ﻗﻄ ﹴﺮ ﺑﺎﳌﺸﺎﺭﻕ ﺇﺷﺮﺍﻕ‬
‫ﺳﻘﻰ ﺍﻟﻌﻬﺪ ﻣﻨﻚ ﻋﻤﺮ ﻋﻬﺪﻩ ‪ ...‬ﺑﻘﻠﱯ ﻋﻬﺪﹰﺍ ﻻ ﻳﻀﻴﻊ ﻭﻣﻴﺜﺎﻕ‬
‫ﳚﺪﺩﻩ ﺫﻛﺮ ﻳﻄﻴﺐ ﻛﻤﺎ ﺷﺪﺕ ‪ ...‬ﻭﺭﻳﻘﺎﺀ ﻛﻨﺘﻬﺎ ﻣﻦ ﺍﻷﻳﻚ ﺃﻭﺭﺍﻕ‬
‫ﻟﻚ ﺍﳋﻠﻖ ﺍﳉﺬﻝ ﺍﻟﺮﻓﻴﻊ ﻃﺮﺍﺯﻩ ‪ ...‬ﻭﺃﻛﺜﺮ ﺃﺧﻼﻕ ﺍﳋﻠﻴﻘﺔ ﺃﺧﻼﻕ‬
‫ﻟﻘﺪ ﺿﺎﺀﻟﺘﲏ ﻳﺎ ﺃﺑﺎ ﺍﻟﺼﻠﺖ ﻣﺬ ﻧﺄﺕ ‪ ...‬ﺩﻳﺎﺭﻙ ﻋﻦ ﺩﺍﺭﻱ ﳘﻮﻡ ﻭﺃﺷﻮﺍﻕ‬
‫ﺇﺫﺍ ﻋﺰﱐ ﺇﻃﻔﺎﺅﻫﺎ ﲟﺪﺍﻣﻌﻲ ‪ ...‬ﺟﺮﺕ ﻭﳍﺎ ﻣﺎ ﺑﲔ ﺟﻔﲏ ﺇﺣﺮﺍﻕ‬
 ‫ﺳﺤﺎﺋﺐ ﳛﺪﻭﻫﺎ ﺯﻓﲑ ﺟﺮﻩ ‪ ...‬ﺧﻼﻝ ﺍﻟﺘﺮﺍﻗﻲ ﻭﺍﻟﺘﺮﺍﺋﺐ ﺗﺸﻬﺎﻕ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﱄ ﻛﻨﺰ ﻣﻦ ﺍﻟﺼﱪ ﻭﺍﺳﻊ ‪ ...‬ﻭﱄ ﻣﻨﻪ ﰲ ﺻﻌﺐ ﺍﻟﻨﻮﺍﺋﺐ ﺇﻧﻔﺎﻕ‬
‫ﺏ ﺻﺪﻫﺎ ﻣﻨﻪ ﺇﺭﻫﺎﻕ‬‫ﻭﺳﻴﻒ ﺇﺫﺍ ﺟﺮﺩﺕ ﺑﻌﺾ ﻏﺮﺍﺭﻩ ‪ ...‬ﳉﻴﺶ ﺧﻄﻮ ﹴ‬
‫ﺇﱃ ﺃﻥ ﺃﺑﺎﻥ ﺍﻟﺒﲔ ﺃﻥ ﻏﺮﺍﺭﻩ ‪ ...‬ﻏﺮﻭﺭ ﻭﺃﻥ ﺍﻟﻜﻨﺰ ﻓﻘﺮ ﻭﺇﻣﻼﻕ‬
‫ﺃﺧﻲ ﺳﻴﺪﻱ ﻣﻮﻻﻱ ﺩﻋﻮﺓ ﻣﻦ ﺻﻔﺎ ‪ ...‬ﻭﻟﻴﺲ ﻟﻪ ﻣﻦ ﺭﻕ ﻭﺩﻙ ﺇﻋﻨﺎﻕ‬
‫ﻟﺌﻦ ﺑﻌﺪﺕ ﻣﺎ ﺑﻴﻨﻨﺎ ﺷﻘﺔ ﺍﻟﻨﻮﻯ ‪ ...‬ﻭﻣﻄﺮﺩ ﻃﺎﻣﻲ ﺍﻟﻐﻮﺍﺭﺏ ﺧﻔﺎﻕ‬
‫ﻭﺑﻴﺪ ﺇﺫﺍ ﻛﻠﻔﺘﻬﺎ ﺍﻟﻌﻴﺲ ﻗﺼﺮﺕ ‪ ...‬ﻃﻼﺋﺢ ﺃﻧﻀﺎﻫﺎ ﺯﻣﻴﻞ ﻭﺇﻋﻨﺎﻕ‬
‫ﻓﻌﻨﺪﻱ ﻟﻚ ﺍﻟﻮﺩ ﺍﳌﻼﺯﻡ ﻣﺜﻞ ﻣﺎ ‪ ...‬ﻳﻼﺯﻡ ﺃﻋﻨﺎﻕ ﺍﳊﻤﺎﺋﻢ ﺃﻃﻮﺍﻕ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ ﳓﻮ ﺛﻼﺛﲔ ﺑﻴﺘﺎﹰ‪ ،‬ﻭﻣﻦ ﻟﻄﺎﺋﻔﻪ ﻭﻏﺮﺭ ﻗﺼﺎﺋﺪﻩ ﺃﻳﻀﹰﺎ ﻗﻮﻟﻪ‪:‬‬
‫ﻟﻮ ﻛﺎﻥ ﺑﺎﻟﺼﱪ ﺍﳉﻤﻴﻞ ﻣﻼﺫﻩ ‪ ...‬ﻣﺎﺳﺢ ﻭﺍﺑﻞ ﺩﻣﻌﻪ ﻭﺭﺫﺍﺫﻩ‬
‫ﻣﺎ ﺯﺍﻝ ﺟﻴﺶ ﺍﳊﺐ ﻳﻐﺰﻭ ﻗﻠﺒﻪ ‪ ...‬ﺣﱴ ﻭﻫﻰ ﻭﺗﻘﻄﻌﺖ ﺃﻓﻼﺫﻩ‬
‫ﱂ ﺑﻖ ﻓﻴﻪ ﻣﻊ ﺍﻟﻐﺮﺍﻡ ﺑﻘﻴﺔ ‪ ...‬ﺇﻻ ﺭﺳﻴﺲ ﳛﺘﻮﻳﻪ ﺟﺬﺍﺫﻩ‬
‫ﻣﻦ ﻛﺎﻥ ﻳﺮﻏﺐ ﰲ ﺍﻟﺴﻼﻣﺔ ﻓﻠﻴﻜﻦ ‪ ...‬ﺃﺑﺪﹰﺍ ﻣﻦ ﺍﳊﺪﻕ ﺍﳌﺮﺍﺽ ﻋﻴﺎﺫﻩ‬
‫ﻻ ﲣﺪﻋﻨﻚ ﺑﺎﻟﻔﺘﻮﺭ ﻓﺈﻧﻪ ‪ ...‬ﻧﻈﺮ ﻳﻀﺮ ﺑﻘﻠﺒﻚ ﺍﺳﺘﻠﺬﺍﺫﻩ‬
‫ﻳﺄﻳﻬﺎ ﺍﻟﺮﺷﺄ ﺍﻟﺬﻱ ﻣﻦ ﻃﺮﻓﻪ ‪ ...‬ﺳﻬﻢ ﺇﱃ ﺣﺐ ﺍﻟﻘﻠﻮﺏ ﻧﻔﺎﺫﻩ‬
‫ﺩﺭ ﻳﻠﻮﺡ ﺑﻔﻴﻚ ﻣﻦ ﻧﻈﺎﻣﻪ ‪ ...‬ﲬﺮ ﺑﻪ ﻗﺪ ﺟﺎﻝ‪ ،‬ﻣﻦ ﻧﺒﺎﺫﻩ؟؟‬
‫ﻭﻗﻨﺎﺓ ﺫﺍﻙ ﺍﻟﻘﺪ‪ ،‬ﻛﻴﻒ ﺗﻘﻮﻣﺖ ‪ ...‬ﻭﺳﻨﺎﻥ ﺫﺍﻙ ﺍﻟﻠﺤﻆ‪ ،‬ﻣﺎ ﻓﻮﻻﺫﻩ؟‬
‫ﻫﺎﺭﻭﺕ ﻳﻌﺠﺰ ﻋﻦ ﻣﻮﺍﻗﻊ ﺳﺤﺮﻩ ‪ ...‬ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﻓﻤﻦ ﺗﺮﻯ ﺃﺳﺘﺎﺫﻩ؟‬
‫ﺗﺎﷲ ﻣﺎ ﻋﻠﻘﺖ ﳏﺎﺳﻨﻚ ﺍﻣﺮﺃ ‪ ...‬ﺇﻻ ﻭﻋﺰ ﻋﻠﻰ ﺍﻟﻮﺭﻯ ﺍﺳﺘﻨﻔﺎﺫﻩ‬
‫ﺃﻏﺮﻳﺖ ﺣﺒﻚ ﺑﺎﻟﻘﻠﻮﺏ ﻓﺄﺫﻋﻨﺖ ‪ ...‬ﻃﻮﻋﹰﺎ ﻭﻗﺪ ﺃﻭﺩﻯ ﺑﻪ ﺍﺳﺘﺤﻮﺍﺫﻩ‬
‫ﻭﻫﻲ ﳓﻮ ﻋﺸﺮﻳﻦ ﺑﻴﺘﹰﺎ ﻛﻠﻬﺎ ﻏﺮﺭ‪ ،‬ﻭﻣﻦ ﻣﻘﻄﻌﺎﺗﻪ ﻗﻮﻟﻪ ﰲ ﺍﻷﻗﺤﻮﺍﻥ‪:‬‬
‫ﺃﻧﻈﺮ ﻓﻘﺪ ﺃﺑﺪﻯ ﺍﻷﻗﺎﺣﻲ ﻣﺒﺴﻤﹰﺎ ‪ ...‬ﻳﻔﺘﺮ ﺿﺤﻜﹰﺎ ﻓﻮﻕ ﻗ ٍﺪ ﺃﻣﻠﺪ‬
‫ﻛﻔﺼﻮﺹ ﺩ ﹴﺭ ﻟﻄﻔﺖ ﺃﺟﺮﺍﻣﻪ ‪ ...‬ﻭﺗﻨﻈﻤﺖ ﻣﻦ ﺣﻮﻝ ﴰﺴﺔ ﻋﺴﺠﺪ‬

‫ﻭﻗﺎﻝ ﰲ ﻛﺮﺳﻲ ﺍﻟﻨﺴﺦ ﻭ ﻳﻜﺘﺐ ﻋﻠﻴﻪ‪.‬‬

‫ﺃﻧﻈﺮ ﺑﻌﻴﻨﻚ ﰲ ﺑﺪﻳﻊ ﺻﻨﺎﺋﻌﻲ ‪ ...‬ﻭﻋﺠﻴﺐ ﺗﺮﺍﻛﻴﱯ ﻭﺣﻜﻤﺔ ﺻﺎﻧﻌﻲ‬
‫ﺐ ﺷﺒﻜﺖ ‪ ...‬ﻳﻮﻡ ﺍﻟﻔﺮﺍﻕ ﺃﺻﺎﺑﻌﹰﺎ ﺑﺄﺻﺎﺑﻌﻲ‬
‫ﻓﻜﺄﱐ ﻛﻔﺎ ﳏ ﹴ‬

‫ﻇﺎﱂ ﺑﻦ ﻋﻤﺮﻭ‬

‫ﺍﺑﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﺟﻨﺪﻝ ﺑﻦ ﻳﻌﻤﺮ ﺑﻦ ﺣﻠﺲ ﺑﻦ ﻧﻔﺎﺛ ﹰﺔ ﺍﺑﻦ ﻋﺪﻱ ﺑﻦ ﺍﻟﺪﺋﻞ ﺑﻦ ﺑﻜﺮ ﺑﻦ ﻛﻨﺎﻧﺔ ﺍﻟﺪﺅﱄ ﺃﺑﻮ ﺍﻷﺳﻮﺩ‪،‬‬
‫ﻭﰲ ﺍﲰﻪ ﻭﻧﺴﺒﻪ ﺧﻼﻑ‪ ،‬ﺃﺣﺪ ﺳﺎﺩﺍﺕ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﶈﺪﺛﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻟﻔﺮﺳﺎﻥ ﻭﺍﻷﻣﺮﺍﺀ ﻭﺍﻷﺷﺮﺍﻑ‬
 ‫ﻭﺍﻟﺪﻫﺎﺓ ﻭﺍﳊﺎﺿﺮﻱ ﺍﳉﻮﺍﺏ ﻭﺍﻟﺼﻠﻊ ﺍﻷﺷﺮﺍﻑ ﻭﺍﻟﺒﺨﺮ ﺍﻷﺷﺮﺍﻑ‪ ،‬ﻭﻣﻦ ﻣﺸﺎﻫﲑ ﺍﻟﺒﺨﻼﺀ‪ .‬ﻭﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﺃﻭﻝ ﻣﻦ ﻭﺿﻊ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻧﻘﻂ ﺍﳌﺼﺤﻒ‪ ،‬ﺭﻭﻯ ﻋﻦ ﻋﺮ ﻭﻋﻠ ﹴﻲ ﻭﺃﰊ ﺫ ﹴﺭ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻫﻢ‪ .‬ﻭﻋﻨﻪ ﺃﻣﻴﺔ ﻭﳛﲕ‬
‫ﺑﻦ ﻳﻌﻤﺮ‪ ،‬ﻭﺻﺤﺒﻪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﺷﻬﺪ ﻣﻌﻪ ﺻﻔﲔ‪ ،‬ﻭﻣﺎﺕ ﺑﺎﻟﻄﺎﻋﻮﻥ ﺍﳉﺎﺭﻑ ﺳﻨﺔ‬
‫ﺳﺒ ﹴﻊ ﻭﺳﺘﲔ ﻋﻠﻰ ﺍﻷﺻﺢ‪ .‬ﺭﻭﻯ ﻋﺎﺻﻢ ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ﺇﱃ ﺯﻳﺎﺩ ﺑﻦ ﺃﺑﻴﻪ ﻭﻛﺎﻥ ﻳﻌﻠﻢ ﺃﻭﻻﺩﻩ‬
‫ﻭﻗﺎﻝ‪ :‬ﺇﱐ ﺃﺭﻯ ﺍﻟﻌﺮﺏ ﻗﺪ ﺧﺎﻟﻄﺖ ﻫﺬﻩ ﺍﻷﻋﺎﺟﻢ ﻭﻓﺴﺪﺕ ﺃﻟﺴﻨﺘﻬﺎ‪ ،‬ﺃﻓﺘﺄﺫﻥ ﱄ ﺃﻥ ﺃﺿﻊ ﻟﻠﻌﺮﺏ ﻣﺎ ﻳﻌﺮﻓﻮﻥ ﺑﻪ‬
‫ﻛﻼﻣﻬﻢ؟ ﻓﻘﺎﻝ ﻟﻪ ﺯﻳﺎﺩ‪ :‬ﻻ ﺗﻔﻌﻞ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺠﺎﺀ ﺭﺟﻞ ﺇﱃ ﺯﻳﺎ ٍﺩ ﻓﻘﺎﻝ‪ :‬ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ‪ ،‬ﺗﻮﰲ ﺃﺑﺎﻧﺎ ﻭﺗﺮﻙ ﺑﻨﻮﻥ‪،‬‬
‫ﻓﻘﺎﻝ ﺯﻳﺎﺩ‪ :‬ﺗﻮﰲ ﺃﺑﺎﻧﺎ ﻭﺗﺮﻙ ﺑﻨﻮﻥ! ﺍﺩﻋﻮﺍ ﱄ ﺃﺑﺎ ﺍﻷﺳﻮﺩ‪ ،‬ﻓﻠﻤﺎ ﺟﺎﺀﻩ ﻗﺎﻝ ﻟﻪ‪ :‬ﺿﻊ ﻟﻠﻌﻨﺎﺱ ﻣﺎ ﻛﻨﺖ ﻬﻧﻴﺘﻚ ﻋﻨﻪ‬
‫ﻓﻔﻌﻞ‪ .‬ﻭﺭﻭﻯ ﰲ ﻭﺿﻊ ﺍﻟﻌﺮﺑﻴﺔ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻷﰊ ﺍﻷﺳﻮﺩ ﺃﺧﺒﺎﺭ ﻛﺜﲑﺓ ﻣﻊ ﺍﳋﻠﻔﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ‪ ،‬ﻭﻟﻄﺎﺋﻒ ﰲ ﺍﻟﺒﺨﻞ‬
‫ﺏ ﻭﻗﺪ ﺍﻧﻘﻄﻊ ﻋﻦ ﺍﻟﻌﻤﻞ‬
‫ﻭﺍﻹﻣﺴﺎﻙ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻘﺼﻰ ﺃﺧﺒﺎﺭﻩ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﻳﻌﺎﺗﺐ ﺍﺑﻨﻪ ﺃﺑﺎ ﺣﺮ ﹴ‬
‫ﻭﻃﻠﺐ ﺍﻟﺮﺯﻕ‪:‬‬
‫ﻭﻣﺎ ﻃﻠﺐ ﺍﳌﻌﻴﺸﺔ ﺑﺎﻟﺘﻤﲎ ‪ ...‬ﻭﻟﻜﻦ ﺃﻟﻖ ﺩﻟﻮﻙ ﰲ ﺍﻟﺪﻻﺀ‬
‫ﲡﺌﻚ ﲟﻠﺌﻬﺎ ﻳﻮﻣﹰﺎ ﻳﻮﻣﹰﺎ ‪ ...‬ﲡﺊ ﲝﻤﺄٍﺓ ﻭﻗﻠﻴﻞ ﻣﺎﺀ‬
‫ﻭﻻ ﺗﻘﻌﺪ ﻋﻠﻰ ﻛﺴﻞ ﺍﻟﺘﻤﲏ ‪ ...‬ﲢﻴﻞ ﻋﻠﻰ ﺍﳌﻘﺎﺩﺭ ﻭﺍﻟﻘﻀﺎﺀ‬
‫ﻓﺈﻥ ﻣﻘﺎﺩﺭ ﺍﻟﺮﲪﻦ ﲡﺮﻱ ‪ ...‬ﺑﺄﺭﺯﺍﻕ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬
‫ﻂ ‪ ...‬ﻭﻋﺠﺰ ﺍﳌﺮﺀ ﺃﺳﺒﺎﺏ ﺍﻟﺒﻼﺀ‬
‫ﺾ ﺃﻭ ﺑﺒﺴ ٍ‬
‫ﻣﻘﺪﺭ ﹰﺓ ﺑﻘﺒ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻟﻌﻠﻢ ﺯﻳﻦ ﻭﺗﺸﺮﻳﻒ ﻟﺼﺎﺣﺒﻬﻔﺎﻃﻠﺐ ﻫﺪﻳﺖ ﻓﻨﻮﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺑﺎ‬
‫ﻛﻢ ﺳﻴ ٍﺪ ﺑﻄ ﹴﻞ ﺁﺑﺎﺅﻩ ﳒﺐ ‪ ...‬ﻛﺎﻧﻮﺍ ﺭﺅﻭﺳﹰﺎ ﻓﺄﺿﺤﻰ ﺑﻌﺪﻫﻢ ﺫﻧﺒﺎ‬
‫ﺏ ‪ ...‬ﻧﺎﻝ ﺍﳌﻌﺎﱄ ﺑﺎﻵﺩﺍﺏ ﻭﺍﻟﺮﺗﺒﺎ‬
‫ﻭﻣﻘﺮﻑ ﺧﺎﻣﻞ ﺍﻵﺑﺎﺀ ﺫﻱ ﺃﺩ ﹴ‬
‫ﺃﻟﻌﻞ ﺫﺧﺮ ﻭﻛﻨﺰ ﻻ ﻧﻔﺎﺩ ﻟﻪ ‪ ...‬ﻧﻌﻢ ﺍﻟﻘﺮﻳﻦ ﻭﻧﻌﻢ ﺍﳋﺪﻥ ﺇﻥ ﺻﺤﺒﺎ‬
‫ﻗﺪ ﳚﻤﻊ ﺍﳌﺎﻝ ﺷﺨﺺ ﰒ ﳛﺮﻣﻪ ‪ ...‬ﻋﻤﺎ ﻗﻠﻴ ﹴﻞ ﻓﻴﻠﻘﻰ ﺍﻟﺬﻝ ﻭﺍﳊﺮﺑﺎ‬
‫ﻭﺟﺎﻣﻊ ﺍﻟﻌﻠﻢ ﻣﻐﺒﻮﻁ ﺑﻪ ﺃﺑﺪﹰﺍ ‪ ...‬ﻓﻼ ﳛﺎﺫﺭ ﻓﻴﻪ ﺍﻟﻔﻮﺕ ﻭﺍﻟﺴﻠﺒﺎ‬
‫ﻳﺎ ﺟﺎﻣﻊ ﺍﻟﻌﻠﻢ ﻧﻌﻢ ﺍﻟﺬﺧﺮ ﲡﻤﻌﻪ ‪ ...‬ﻻ ﺗﻌﺪﻟﻦ ﺑﻪ ﺩﺭﹰﺍ ﻭﻻ ﺫﻫﺒﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻓﻼ ﺗﺸﻌﺮﻥ ﺍﻟﻨﻔﺲ ﻳﺄﺳﹰﺎ ﻓﺈﳕﺎ ‪ ...‬ﻳﻌﻴﺶ ﲜ ٍﺪ ﺣﺎﺯﻡ ﻭﺑﻠﻴﺪ‬
‫ﺐ ﻻ ﻳﻨﺎﻝ ﺑﻌﻴﺪ‬
‫ﻭﻻ ﺗﻄﻤﻌﻦ ﰲ ﻣﺎﻝ ﺟﺎ ﹴﺭ ﻟﻘﺮﺑﻪ ‪ ...‬ﻓﻜﻞ ﻗﺮﻳ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺗﻌﻮﺩﺕ ﻣﺲ ﺍﻟﻀﺮ ﺣﱴ ﺃﻟﻔﺘﻪ ‪ ...‬ﻭﺃﺳﻠﻤﲏ ﻃﻮﻝ ﺍﻟﺒﻼﺀ ﺇﱃ ﺍﻟﺼﱪ‬
‫ﻭﻭﺳﻊ ﺻﺪﺭﻱ ﻟﻸﺫﻯ ﻛﺜﺮﺓ ﺍﻷﺫﻯ ‪ ...‬ﻭﻛﺎﻥ ﻗﺪﳝﹰﺎ ﻗﺪ ﻳﻀﻴﻖ ﺑﻪ ﺻﺪﺭﻱ‬
‫ﺇﺫﺍ ﺃﻧﺎ ﱂ ﺃﻗﺒﻞ ﻣﻦ ﺍﻟﺪﻫﺮ ﻛﻞ ﻣﺎ ‪ ...‬ﺃﻻﻗﻴﻪ ﻣﻨﻪ ﻃﺎﻝ ﻋﺘﱯ ﻋﻠﻰ ﺍﻟﺪﻫﺮ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﺫﻫﺐ ﺍﻟﺮﺟﺎﻝ ﺍﳌﻘﺘﺪﻯ ﺑﻔﻌﺎﳍﻢ ‪ ...‬ﻭﺍﳌﻨﻜﺮﻭﻥ ﻟﻜﻞ ﺃﻣ ﹴﺮ ﻣﻨﻜﺮ‬
‫ﻒ ﻳﺰﻛﻰ ﺑﻌﻀﻬﻢ ‪ ...‬ﺑﻌﻀﹰﺎ ﻟﻴﺪﻓﻊ ﻣﻌﻮﺭ ﻋﻦ ﻣﻌﻮﺩ‬ ‫ﻭﺑﻘﻴﺖ ﰲ ﺧﻠ ٍ‬
‫ﻓﻄ ﹴﻦ ﻟﻜﻞ ﻣﺼﻴﺒ ٍﺔ ﰲ ﻣﺎﻟﻪ ‪ ...‬ﻭﺇﺫﺍ ﺃﺻﻴﺐ ﺑﻌﺮﺿﻪ ﱂ ﻳﺸﻌﺮ‬

‫ﺑﺎﺏ ﺍﻟﻌﲔ‬

‫ﻋﺎﱄ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲎ‬

‫ٍ‬
‫ﲏ ﻭﺍﻟﻮﺯﻳﺮ ﻋﻴﺴﻰ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻭﺃﺧﺬ‬
‫ﺃﺑﻮ ﺳﻌ ٍﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ .‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﺃﺩﻳﺒﹰﺎ ﺣﺴﻦ ﺍﳋﻂ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺟ ﹴ‬
‫ﻋﻨﻪ ﺍﻷﻣﲑ ﺃﺑﻮ ﻧﺼﺮ ﺑﻦ ﻣﺎﻛﻮﻻ ﻭﻏﲑﻩ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﺃﻭ ﲦﺎ ٍﻥ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪.‬‬

‫ﻋﺎﻣﺮ ﺑﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺯﻳﺎﺩ‬

‫ٍ‬
‫ﺃﺑﻮ ﻋﻜﺮﻣﺔ ﺍﻟﻀﱯ ﺍﻟﺴﺮﻣﺪﻱ ﻣﻦ ﺃﻫﻞ ﺳﺮ ﻣﻦ ﺭﺃﻯ‪ ،‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ ﺃﺧﺒﺎﺭﻳﺎﹰ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ ،‬ﻭﻋﻨﻪ‬
‫ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺑﺸﺎ ﹴﺭ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺄﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ﻭﺃﺭﻭﺍﻫﻢ ﳍﺎ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺃﺧﻼﻗﻪ ﺷﺮﺍﺳﺔ‪،‬‬
‫ﻭﺻﻨﻒ ﻛﺘﺎﺏ ﺍﳋﻴﻞ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻹﺑﻞ ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬

‫ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻷﺣﻨﻒ‬

‫ﺍﺑﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﻃﻠﺢ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﳊﻨﻔﻲ ﺍﻟﻴﻤﺎﻣﻲ‪ ،‬ﺷﺎﻋﺮ ﳎﻴﺪ ﺭﻗﻴﻖ ﺍﻟﺸﻌﺮ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻛﻞ ﺷﻌﺮﻩ ﻏﺰﻝ ﻻ ﻣﺪﻳﺢ ﻓﻴﻪ ﻭﻻ ﻫﺠﺎﺀ ﻭﻻ ﺷﻴﺌﹰﺎ ﻣﻦ ﺿﺮﻭﺏ ﺍﻟﺸﻌﺮ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋ ٍﺔ ﺑﺒﻐﺪﺍﺩ‪،‬‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻻﺑﺪ ﻟﻠﻌﺎﺷﻖ ﻣﻦ ﻭﻗﻔ ٍﺔ ‪ ...‬ﺗﻜﻮﻥ ﺑﲔ ﺍﻟﺼﺪ ﻭﺍﻟﺼﺮﻡ‬
‫ﺣﱴ ﺇﺫﺍ ﺍﳍﺠﺮ ﲤﺎﺩﻯ ﺑﻪ ‪ ...‬ﺭﺍﺟﻊ ﻣﻦ ﻳﻬﻮﻯ ﻋﻠﻰ ﺭﻏ ﹴﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻗﻠﱯ ﺇﱃ ﻣﺎ ﺿﺮﱐ ﺩﺍﻋﻲ ‪ ...‬ﻳﻜﺜﺮ ﺃﺷﺠﺎﱐ ﻭﺃﻭﺟﺎﻋﻲ‬
‫ﻛﻴﻒ ﺍﺣﺘﺮﺍﺳﻲ ﻣﻦ ﻋﺪﻭﻱ ﺇﺫﺍ ‪ ...‬ﻛﺎﻥ ﻋﺪﻭﻱ ﺑﲔ ﺃﺿﻼﻋﻲ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻭﺇﱐ ﻟﲑﺿﻴﲏ ﻗﻠﻴﻞ ﻧﻮﺍﻟﻜﻢ ‪ ...‬ﻭﺇﻥ ﻛﻨﺖ ﻻ ﺃﺭﺿﻰ ﻟﻜﻢ ﺑﻘﻠﻴﻞ‬
‫ﲝﺮﻣﺔ ﻣﺎ ﻗﺪ ﻛﺎﻥ ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ‪ ...‬ﻣﻦ ﺍﻟﻮﺩ ﺇﻻ ﻋﺪﰎ ﲜﻤﻴﻞ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﻳﺎ ﻓﻮﺯ ﻳﺎ ﻣﻨﻴﺔ ﻋﺒﺎﺱ ‪ ...‬ﻗﻠﱯ ﻳﻔﺪﻯ ﻗﻠﺒﻚ ﺍﻟﻘﺎﺳﻲ‬
‫ﺃﺳﺄﺕ ﺇﺫ ﺃﺣﺴﻨﺖ ﻇﲏ ﺑﻜﻢ ‪ ...‬ﻭﺍﳊﺰﻡ ﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﻟﻨﺎﺱ‬
‫ﻳﻘﻠﻘﲏ ﺍﻟﺸﻮﻕ ﻓﺂﺗﻴﻜﻢ ‪ ...‬ﻭﺍﻟﻘﻠﺐ ﳑﻠﻮﺀ ﻣﻦ ﺍﻟﻴﺎﺱ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﺑﻜﻰ ﺍﻟﺬﻳﻦ ﺃﺫﺍﻗﻮﱐ ﻣﻮﺩﻬﺗﻢ ‪ ...‬ﺣﱴ ﺇﺫﺍ ﺃﻳﻘﻈﻮﱐ ﰲ ﺍﳍﻮﻯ ﺭﻗﺪﻭﺍ‬
‫ﻭﺍﺳﺘﻨﻬﻀﻮﺍ ﻓﻠﻤﺎ ﻗﻤﺖ ﻣﻨﺘﺼﺒﹰﺎ ‪ ...‬ﺑﻨﻘﻞ ﻣﺎ ﲪﻠﻮﱐ ﻣﻨﻬﻢ ﻓﻌﺪﻭﺍ‬
‫ﻭﺷﻌﺮﻩ ﻛﻠﻪ ﻏﺎﻳﺔ ﰲ ﺍﳉﻮﺩﺓ ﻭﺍﻻﻧﺴﺠﺎﻡ ﻭﺍﻟﺮﻗﺔ‪ ،‬ﻭﻟﻪ ﺩﻳﻮﺍﻥ ﻟﻄﻴﻒ ﻳﺘﺪﺍﻭﻟﻪ ﺍﻟﻨﺎﺱ ﻭﰲ ﺑﻌﺾ ﻧﺴﺨﻪ ﺍﺧﺘﻼﻑ‪.‬‬

‫ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻔﺮﺝ‬

‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺮﻳﺎﺷﻲ ﻣﻮﱃ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳍﺎﴰﻲ ﻭﺇﳕﺎ ﻗﻴﻞ ﻟﻪ ﺍﻟﺮﻳﺎﺷﻲ‪ :‬ﻷﻥ ﺃﺑﺎﻩ ﻛﺎﻥ ﻋﻨﺪ ﺭﺟ ﹴﻞ ﻳﻘﺎﻝ ﻟﻪ‬
‫ﺭﻳﺎﺵ ﻓﺒﻘﻲ ﻋﻠﻴﻪ ﻧﺴﺒﻪ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻨﺤﺎﺓ ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﺭﺍﻭﻳ ﹰﺔ ﻟﻠﺸﻌﺮ ﺃﺧﺬ ﻋﻦ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻛﺎﻥ ﳛﻔﻆ‬
‫ﻛﺘﺒﻪ ﻭﻛﺘﺐ ﺃﰊ ﺯﻳ ٍﺪ‪ .‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺍﳌﺎﺯﱐ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺍﳌﺎﺯﱐ ﺍﻟﻠﻐﺔ‪ .‬ﻗﺎﻝ ﺍﳌﱪﺩ‪ :‬ﲰﻌﺖ ﺍﳌﺎﺯﱐ ﻳﻘﻮﻝ‪ :‬ﻗﺮﺃ‬
‫ﺍﻟﺮﻳﺎﺷﻲ ﻋﻠﻲ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻓﺎﺳﺘﻔﺪﺕ ﻣﻨﻪ ﺃﻛﺜﺮ ﳑﺎ ﺍﺳﺘﻔﺎﺩ ﻣﲎ‪ ،‬ﻳﻌﲏ ﺃﻧﻪ ﺃﻓﺎﺩﱐ ﻟﻐﺘﻪ ﻭﺷﻌﺮﻩ ﻭﺃﻓﺎﺩﻩ ﻫﻮ‬
‫ﺍﻟﻨﺤﻮ‪ .‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ ﻭﺃﺑﻮ ﺑﻜ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﺩﺭﻳ ٍﺪ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺮﻳﺎﺷﻲ ﺛﻘ ﹰﺔ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ‪ .‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ‬
‫ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﳋﻴﻞ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻹﺑﻞ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺎ ﺍﺧﺘﻠﻔﺖ ﺃﲰﺎﺅﻩ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺎﺕ ﻣﻘﺘﻮ ﹰﻻ ﰲ‬
‫ﻭﺍﻗﻌ ٍﺔ ﺍﻟﺰﻧﺞ ﺑﺎﻟﺒﺼﺮﺓ ﰲ ﺧﻼﻓﺔ ﺍﳌﻌﺘﻤﺪ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬

‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‬

‫ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻜﻴ ﹴﻢ ﺃﺑﻮ ﺣﻜﻴ ﹴﻢ ﺍﳊﱪﻱ‪ ،‬ﺑﻔﺘﺢ ﺍﳌﻌﺠﻤﺔ ﻭﺳﻜﻮﻥ ﺍﳌﻮﺣﺪﺓ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﺮﻡ ‪ -‬ﺃﺑﻘﻰ ﺍﷲ‬
‫ﻣﻬﺠﺘﻪ ‪ -‬ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻨﺤﺎﺓ‪ :‬ﻛﺎﻥ ﻣﺘﻤﻜﻨﹰﺎ ﻣﻦ ﻋﻠ ﹴﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻳﻜﺘﺐ ﺍﳋﻂ ﺍﳊﺴﻦ‪ .‬ﻧﻔﻘﻪ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺃﰊ ﺇﺳﺤﺎﻕ‬
‫ﺍﻟﺸﲑﺍﺯﻱ ﻭﺑﺮﻉ ﰲ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﺻﻨﻒ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺷﺮﺡ ﺍﳊﺎﲰﺔ ﻭﺩﻳﻮﺍﻥ ﺍﳊﻤﺎﺳﺔ ﻭﺩﻳﻮﺍﻥ ﺍﻟﺒﺤﺘﺮﻱ‬
‫ﻭﻋﺪﹰﺓ ﺩﻭﺍﻭﻳﻦ‪ ،‬ﻭﲰﻊ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﰊ ﳏﻤ ٍﺪ ﺍﳉﻮﻫﺮﻱ ﻭﲨﺎﻋﺔٍ‪ ،‬ﻭﺣﺪﺙ ﺑﺎﻟﻴﺴﲑ‪ .‬ﻭﻛﺎﻥ ﻣﺮﺿﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺩﻳﻨﹰﺎ‬
‫ﺻﺪﻭﻗﺎﹰ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺳﺒﻄﻪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﻧﺎﺻ ﹴﺮ ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺘﺐ ﻳﻮﻣﹰﺎ ﻭﻫﻮ ﻣﺴﺘﻨﺪ ﻓﻮﺿﻊ ﺍﻟﻘﻠﻢ ﻣﻦ ﻳﺪﻩ ﻭﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﻫﺬﺍ ﻣﻮﺕ ﻣﻬﻨﺎ ﻃﻴﺐ ﰒ ﻣﺎﺕ‪ .‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﺛﺎﱐ ﻋﺸﺮﻳﻦ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﺳﺖ ﻭﺳﺒﻌﲔ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬

‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‬

‫ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﺼﺮ ﺃﺑﻮ ﳏﻤﺪ ﺍﺑﻦ ﺍﳋﺸﺎﺏ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﺮﻡ ﺃﻳﻀﹰﺎ‪ :‬ﻛﺎﻥ ﺃﻋﻠﻢ ﺃﻫﻞ‬
‫ﺯﻣﺎﻧﻪ ﺑﺎﻟﻨﺤﻮ‪ ،‬ﺣﱴ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﰲ ﺩﺭﺟﺔ ﺃﰊ ﻋﻠ ﹴﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ .‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺎﳊﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻠﻐﺔ‬
‫ﻭﺍﻟﻨﻄﻖ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﺴﺎﺏ ﻭﺍﳍﻨﺪﺳﺔ‪ ،‬ﻭﻣﺎ ﻣﻦ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺇﻻ ﻭﻛﺎﻧﺖ ﻟﻪ ﻓﻴﻪ ﻳﺪ ﺣﺴﻨﺔ‪ .‬ﻭﻗﺮﺃ ﺍﻷﺩﺏ‬
 ‫ﻋﻠﻰ ﺃﰊ ﻣﻨﺼﻮ ﹴﺭ ﻣﻮﻫﻮ ﺏﹴ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻭﻏﲑﻩ‪ ،‬ﻭﺍﳊﺴﺎﺏ ﻭﺍﳍﻨﺪﺳﺔ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺍﻷﻧﺼﺎﺭﻱ‪،‬‬
‫ﻭﺍﻟﻔﺮﺍﺋﺾ ﻋﻠﻰ ﺃﰊ ﺑﻜ ﹴﺮ ﺍﳌﺮﺯﻭﻗﻲ‪ ،‬ﻭﲰﻊ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﰊ ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﻨﺮﺳﻲ ﻭﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﳊﺼﲔ ﻭﺃﰊ ﺍﻟﻌﺰ‬
‫ﺍﺑﻦ ﻛﺎﺩﺵ ﻭﲨﺎﻋﺔٍ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻳﻘﺮﺃ ﺣﱴ ﻋﻼ ﻋﻠﻰ ﺃﻗﺮﺍﻧﻪ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻌﺎﱄ ﻭﺍﻟﻨﺎﺯﻝ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﺧﻄﹰﺎ ﻣﻠﻴﺤﺎﹰ‪ ،‬ﻭﲨﻊ‬
‫ﻛﺘﺒﹰﺎ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﻭﺍﻧﺘﻔﻌﻮﺍ ﺑﻪ ﻭﲣﺮﺝ ﺑﻪ ﲨﺎﻋﺔ‪ ،‬ﻭﺭﻭﻯ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﲰﻊ ﻣﻨﻪ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ ﻭﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﺳﻜﻴﻨﺔ ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﻷﺧﻀﺮ ﻭﻛﺎﻥ ﺛﻘﺔ ﰲ ﺍﳊﺪﻳﺚ ﺻﺪﻭﻗﹰﺎ‬
‫ﻼ ﻣﺘﺒﺬ ﹰﻻ ﰲ ﻣﻠﺒﺴﻪ ﻭﻋﻴﺸﻪ ﻗﻠﻴﻞ ﺍﳌﺒﺎﻻﺓ ﳛﻔﻆ ﻧﺎﻣﻮﺱ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻼ ﺣﺠﺔ ﺇﻻ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﰲ ﺩﻳﻨﻪ ﺑﺬﺍﻙ‪ ،‬ﻭﻛﺎﻥ ﲞﻴ ﹰ‬
‫ﻧﺒﻴ ﹰ‬
‫ﻳﻠﻌﺐ ﺑﺎﻟﺸﻄﺮﻧﺞ ﻣﻊ ﺍﻟﻌﻮﺍﻡ ﻋﻠﻰ ﻗﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻳﻘﻒ ﰲ ﺍﻟﺸﻮﺍﺭﻉ ﻋﻠﻰ ﺣﻠﻖ ﺍﳌﺸﻌﺒﺬﻳﻦ ﻭﺍﻟﻼﻋﺒﲔ ﺑﺎﻟﻘﺮﻭﺩ‬
‫ﻭﺍﻟﺪﺑﺎﺏ‪ ،‬ﻛﺜﲑ ﺍﳌﺰﺍﺡ ﻭﺍﻟﻠﻌﺐ ﻃﻴﺐ ﺍﻷﺧﻼﻕ‪ ،‬ﺳﺄﻟﻪ ﺷﺨﺺ ﻭﻋﻨﺪﻩ ﲨﺎﻋﺔ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ‪ :‬ﺃﻋﻨﺪﻙ ﻛﺘﺎﺏ ﺍﳉﺒﺎﻝ؟‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﻠﻪ ﺃﻣﺎ ﺗﺮﺍﻫﻢ ﺣﻮﱄ‪ ،‬ﻭﺳﺄﻟﻪ ﺁﺧﺮ ﻋﻦ ﺍﻟﻘﻔﺎ ﳝﺪ ﺃﻭ ﻳﻘﺼﺮ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﳝﺪ ﰒ ﻳﻘﺼﺮ‪ .‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺑﻌﺾ‬
‫ﺍﳌﻌﻠﻤﲔ ﻗﻮﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬
‫ﺃﻃﺮﺑﹰﺎ ﻭﺃﻧﺖ ﻗﻨﺴﺮﻯ ‪ ...‬ﻭﺇﻧﺎ ﻳﺄﰐ ﺍﻟﺼﺒﺎ ﺍﻟﺼﱯ‬
‫ﻓﻘﺎﻝ‪ :‬ﻭﺇﳕﺎ ﻳﺄﰐ ﺍﻟﺼﱯ ﺍﻟﺼﱯ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺍﳋﺸﺎﺏ ﻫﺬﺍ ﻋﻨﺪﻙ ﰲ ﺍﳌﻜﺘﺐ‪ ،‬ﻭﺃﻣﺎ ﻋﻨﺪﻧﺎ ﻓﻼ‪ ،‬ﻓﺨﺠﻞ ﺍﳌﻌﻠﻢ‬
‫ﻭﻗﺎﻡ‪ .‬ﻭﻛﺎﻥ ﻳﺘﻌﻤﻢ ﺑﺎﻟﻌﻤﺎﻣﺔ ﻓﺘﺒﻘﻰ ﻣﺪ ﹰﺓ ﻋﻠﻰ ﺣﺎﳍﺎ ﺣﱴ ﺗﺴﻮﺩ ﳑﺎ ﻳﻠﻲ ﺭﺃﺳﻪ ﻭﺗﺘﻘﻄﻊ ﻣﻦ ﺍﻟﻮﺳﺦ‪ .‬ﻭﺗﺮﻣﻰ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﻄﻴﻮﺭ ﺫﺭﻗﻬﺎ‪ .‬ﻭﱂ ﻳﺘﺰﻭﺝ ﻗﻂ ﻭﻻ ﺗﺴﺮﻯ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺣﻀﺮ ﺳﻮﻕ ﺍﻟﻜﺘﺐ ﻭﺃﺭﺍﺩ ﺷﺮﺍﺀ ﻛﺘﺎﺏ ﻏﺎﻓﻞ ﺍﻟﻨﺎﺱ‬
‫ﻭﻗﻄﻊ ﻣﻨﻪ ﻭﺭﻗ ﹰﺔ ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﻘﻄﻮﻉ ﻟﻴﺄﺧﺬﻩ ﺑﺜﻤﻦ ﲞﺲﹴ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﺎﺭ ﻣﻦ ﺃﺣ ٍﺪ ﻛﺘﺎﺑﹰﺎ ﻭﻃﺎﻟﺒﻪ ﺑﻪ ﻗﺎﻝ‪ :‬ﺩﺧﻞ ﺑﲔ‬
‫ﲏ ﱂ ﻳﺘﻢ‪ .‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ‬
‫ﺍﻟﻜﺘﺐ ﻓﻼ ﺃﻗﺪﺭ ﻋﻠﻴﻪ‪ .‬ﻭﺻﻨﻒ ﺷﺮﺡ ﺍﳉﻤﻞ ﻟﻠﺰﺟﺎﺟﻲ‪ .‬ﻭﺷﺮﺡ ﺍﻟﻠﻤﻊ ﻻﺑﻦ ﺟ ﹴ‬
‫ﺑﺎﺑﺸﺎﺫ ﰲ ﺷﺮﺡ ﺍﳉﻤﻞ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﰲ ﻬﺗﺬﻳﺐ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ :‬ﻭﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﻮﺯﻳﺮ ﺍﺑﻦ‬
‫ﻫﺒﲑﺓ ﰲ ﺍﻟﻨﺤﻮ‪ .‬ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻭﺻﻠﻪ ﻋﻠﻴﻬﺎ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭﹴ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳊﺮﻳﺮﻱ ﰲ ﻣﻘﺎﻣﺎﺗﻪ‪ :‬ﺗﻮﰲ ﻋﺸﻴﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‬
‫ﺛﺎﻟﺚ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻭﻗﻒ ﻛﺘﺒﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ .‬ﻭﺭﺃﻯ ﺑﻌﺪ ﻣﻮﺗﻪ ﲟﺪﺓ ﰲ ﺍﻟﻨﻮﻡ ﻋﻠﻰ‬
‫ﻫﻴﺌ ٍﺔ ﺣﺴﻨ ٍﺔ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻣﺎ ﻓﻌﻞ ﺍﷲ ﺑﻚ؟ ﻗﺎﻝ‪ :‬ﻏﻔﺮ ﱄ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﺩﺧﻠﺖ ﺍﳉﻨﺔ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺇﻻ ﺃﻥ ﺍﷲ ﺃﻋﺮﺽ ﻋﲎ‪.‬‬
‫ﻗﻴﻞ‪ :‬ﺃﻋﺮﺽ ﻋﻨﻚ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻭﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻼﺀ ﳑﻦ ﻻ ﻳﻌﻤﻞ ﺑﻌﻠﻤﻪ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻟﺬ ﲬﻮﱄ ﻭﺣﻼ ﻣﺮﻩ ‪ ...‬ﺇﺫ ﺿﺎﻧﲏ ﻋﻦ ﻛﻞ ﳐﻠﻮﻕ‬
‫ﻧﻔﺴﻲ ﻣﻌﺸﻮﻗﻲ ﻭﱃ ﻏﲑﺓ ‪ ...‬ﲤﺘﻌﲏ ﻣﻦ ﺑﺬﻝ ﻣﻌﺸﻮﻗﻲ‬
‫ﺏ‪:‬‬
‫ﻭﻗﺎﻝ ﻣﻠﻐﺰﹰﺍ ﰲ ﻛﺘﺎ ﹴ‬
‫ﺢ ‪ ...‬ﺑﺴ ﹴﺮ ﻭﺫﻭ ﺍﻟﻮﺟﻬﲔ ﻟﻠﺴﺮ ﻣﻈﻬﺮ‬
‫ﻭﺫﻱ ﺃﻭﺟ ٍﻪ ﻟﻜﻨﻪ ﻏﲑ ﺑﺎﺋ ﹴ‬
‫ﺗﻨﺎﺟﻴﻚ ﺑﺎﻷﺳﺮﺍﺭ ﺃﺳﺮﺍﺭ ﻭﺟﻬﻪ ‪ ...‬ﻓﺘﻔﻬﻤﻬﺎ ﻣﺎ ﺩﻣﺖ ﺑﺎﻟﻌﲔ ﺗﻨﻈﺮ‬
‫ﻭﻟﻪ ﰲ ﴰﻌ ٍﺔ‪:‬‬
‫ﺻﻔﺮﺍﺀ ﻻ ﻣﻦ ﺳﻘﻢ ﻣﺴﻬﺎ ‪ ...‬ﻛﻴﻒ ﻭﻛﺎﻧﺖ ﺃﻣﻬﺎ ﺍﻟﺸﺎﻓﻴﻪ‬
‫ﻋﺮﻳﺎﻧﺔ ﺑﺎﻃﻨﻬﺎ ﻣﻜﺘﺲ ‪ ...‬ﻓﺎﻋﺠﺐ ﳍﺎ ﻛﺎﺳﻴ ﹰﺔ ﻋﺎﺭﻳﻪ‬
‫ﻭﻗﺎﻝ‪:‬‬
 ‫ﻯ ﻳﺸﲑ ﻋﻠﻰ ﺍﻟﺼﺤﺐ‬
‫ﺇﺫﺍ ﻋﻦ ﺃﻣﺮ ﻓﺎﺳﺘﺸﺮ ﻓﻴﻪ ﺻﺎﺣﺒﹰﺎ ‪ ...‬ﻭﺇﻥ ﻛﻨﺖ ﺫﺍ ﺭﺃ ﹴ‬
‫ﻓﺈﱐ ﺭﺃﻳﺖ ﺍﻟﻌﲔ ﲡﻬﻞ ﻧﻔﺴﻬﺎ ‪ ...‬ﻭﺗﺪﺭﻙ ﻣﺎ ﻗﺪ ﺣﻞ ﰲ ﻣﻮﺿﻊ ﺍﻟﺸﻬﺐ‬

‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‬

‫ﺍﺑﻦ ﺣﺮﺏ ﺑﻦ ﺧﺎﻟﺪ ﺃﺑﻮ ﻫﻔﺎﻥ ﺍﳌﻬﺰﱐ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻭﺭﻭﻯ ﻋﻨﻪ ﳝﻮﺕ ﺑﻦ ﺍﳌﺰﺭﻉ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺲ‬
‫ﻣﺘﻬﺘﻜﹰﺎ ﻣﻘﺘﺮﹰﺍ ﺿﻴﻖ ﺍﳊﺎﻝ ﺷﺮﺍﺑﹰﺎ ﻟﻠﻨﺒﻴﺬ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﺻﻨﺎﻋﺔ ﺍﻟﺸﻌﺮ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻒ‪:‬‬
‫ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ ﻭﺻﻒ ﺳﻴ ٍ‬
‫ﻓﺈﺫﺍ ﻣﺎ ﺳﻠﻠﺘﻪ ﻬﺑﺮ ﺍﻟﺸﻢ ‪ ...‬ﺱ ﺿﻴﺎﺀ ﻓﻠﻢ ﺗﻜﺪ ﺗﺴﺘﺒﲔ‬
‫ﻭﻛﺄﻥ ﺍﻟﻔﺮﻧﺪ ﻭﺍﻟﺮﻭﻧﻖ ﺍﻟﺴﺎ ‪ ...‬ﺛﻞ ﰲ ﺻﻔﺤﺘﻴﻪ ﻣﺎﺀ ﻣﻌﲔ‬
‫ﺏ ‪ ...‬ﺃﴰﺎﻝ ﺳﻄﺖ ﺑﻪ ﺃﻡ ﳝﲔ؟؟‬ ‫ﻣﺎ ﻳﺒﺎﱄ ﻣﻦ ﺍﻧﺘﻀﺎﻩ ﳊﺮ ﹴ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻳﺎ ﺭﺏ ﻗﺪ ﺭﻛﺐ ﺍﻷﺭﺫﻟﻮ ‪ ...‬ﻥ ﻭﺭﺟﻠﻲ ﻣﻦ ﺭﺣﻠﱵ ﺩﺍﻣﻴﻪ‬
‫ﻓﺈﻥ ﻛﻨﺖ ﺣﺎﻣﻠﻨﺎ ﻣﺜﻠﻬﻢ ‪ ...‬ﻭﺇﻻ ﻓﺄﺭﺣﻠﲏ ﺍﻟﺜﺎﻧﻴﻪ‬

‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻱ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‬

‫ﻱ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻷﺩﻳﺐ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﺮﻡ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻨﺤﺎﺓ‪ :‬ﺷﺎﻉ‬‫ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﺼﺮﻱ‪ ،‬ﻋﺮﻑ ﺑﺎﺑﻦ ﺑﺮ ﹴ‬
‫ﺫﻛﺮﻩ ﻭﺍﺷﺘﻬﺮ ﻭﱂ ﻳﻜﻦ ﰲ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﻣﺜﻠﻪ‪ ،‬ﻗﺮﺃ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺸﻨﺘﺮﻳﲏ‪،‬‬
‫ﻭﺗﺼﺪﺭ ﻟﻺﻗﺮﺍﺀ ﲜﺎﻣﻊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﻋﻠﻤﻪ ﻭﻏﺰﺍﺭﺓ ﻓﻬﻔﻤﻪ ﺫﺍ ﻏﻔﻠﺔٍ‪ ،‬ﳛﻜﻲ ﻋﻨﻪ ﺣﻜﺎﻳﺎﺕ ﻋﺠﻴﺒﺔ‬
‫ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﺟﻌﻞ ﰲ ﻛﻤﻪ ﻋﻨﺒﹰﺎ ﻓﺠﻌﻞ ﻳﻌﺒﺚ ﺑﻪ ﻭﳛﺪﺙ ﺷﺨﺼﹰﺎ ﻣﻌﻪ ﺣﱴ ﻧﻘﻂ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﻓﻘﺎﻝ‪:‬‬

‫ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﺮﺩﺓ‬

‫ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻘﺼﺮﻱ‪ ،‬ﻣﻦ ﻗﺼﺮ ﺍﻟﺰﻳﺖ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻗﺎﺿﻲ ﻓﺎﺭﺱ‪ ،‬ﳓﻮﻱ ﻟﻐﻮﻱ ﻣﻌﺘﺰﱄ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻣﻨﺼﻮﺭ ﺍﺑﻦ‬
‫ﺍﳌﻘﺪﺭ ﺍﻟﻨﺤﻮﻱ ﺍﳌﻌﺘﺰﱄ‪ ،‬ﳏﺘﺠﹰﺎ ﺑﻪ ﻭﺑﺄﻣﺜﺎﻟﻪ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺍﻟﺒﺎﻗﻼﱐ ﻷﻧﻪ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻜﻼﺑﻴﺔ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻨﻈﺮ ﺇﺫﺍ‬
‫ﻗﺮﻥ ﺑﺈﱃ ﱂ ﳛﺘﻤﻞ ﺇﻻ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﺇﻥ ﺍﳌﻌﺘﺰﻟﺔ ﺗﺒﻄﻞ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺇﱐ ﺇﻟﻴﻚ ﳌﺎ ﻭﻋﺪﺕ ﻟﻨﺎﻇﺮ ‪ ...‬ﻧﻈﺮ ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﻟﻐﲏ ﺍﳌﻮﺳﺮ‬

‫ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻋﺘﺮﺍﺽ ﺑﺎﻃﻞ‪ ،‬ﻷﻥ ﺍﻟﺸﺎﻋﺮ ﻗﺎﻝ ﺇﻟﻴﻚ‪ ،‬ﻭﺍﷲ ﻗﺎﻝ ﺇﱃ ﺭﻬﺑﺎ‪ ،‬ﻭﺃﺣﺪﳘﺎ ﻏﲑ ﺍﻵﺧﺮ‪ ،‬ﻷﻥ ﺃﺣﺪﳘﺎ ﺑﺎﻟﻴﺎﺀ‬
‫ﻭﺍﻵﺧﺮ ﺑﺎﻷﻟﻒ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻦ ﳜﺎﺻﻢ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺫﻭﻭ ﺍﻟﻠﺴﻦ ﻭﺍﻟﻔﺼﺎﺣﺔ ﻬﺑﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﻜﻮﻥ ﻏﺒﻴﹰﺎ ﺑﻞ‬
‫ﺃﻧﻘﺺ ﺣﺎﻟﺔ ﻣﻦ ﺍﻷﻏﺒﻴﺎﺀ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﳛﻀﺮ ﻣﻨﻬﻢ ﰲ ﺯﻣﻦ ﺃﻣﺮﺍﺀ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻄﻴﻊ ﻭﺍﻟﻄﺎﺋﻊ ﻭﺍﻟﻘﺎﺩﺭ ﳓﻮ ﻣﻦ ﻣﺎﺋ ٍﺔ‬
‫ﺍﺠﻤﻟﺎﻟﺲ‪ ،‬ﻛﻞ ﻣﻨﻬﻢ ﺃﻭ ﲨﻬﻮﺭﻫﻢ ﻗﺪ ﻗﺮﺃ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻭﺇﻟﻴﻪ ﺍﻧﺘﻬﻰ‪ ،‬ﻛﻌﻠﻲ ﺍﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺮﻣﺎﱐ ﻭﺃﰊ ﺳﻌﻴﺪ‬
 ‫ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﺫﻛﺮ ﲨﺎﻋﹰﺔ ﰒ ﻗﺎﻝ‪ :‬ﻭﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﺮﺩﺓ ﺍﻟﻘﺼﺮﻱ ﻣﻦ ﻗﺼﺮ ﺍﻟﺰﻳﺖ ﺑﺎﻟﺒﺼﺮﺓ‬
‫ﻗﺎﺿﻲ ﻓﺎﺭﺱ‪ ،‬ﻭﻟﻪ ﺍﻻﻧﺘﺼﺎﺭ ﻟﺴﻴﺒﻮﻳﻪ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻐﻠﻂ‪ ،‬ﻭﻟﻪ ﻣﺴﺎﺋﻞ ﺳﺄﳍﺎ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻟﺒﺼﺮﻱ ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﻯ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻢ ﺑﻦ ﺃﰊ ﳏﻢ ﺍﻟﻴﺰﻳﺪﻱ‬

‫ﻭﺍﺳﻢ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﳌﻐﲑﺓ‪ ،‬ﻭﻛﻨﻴﺔ ﻋﺒﻴﺪ ﺍﷲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ ﻓﻘﺎﻝ‪:‬‬
‫ﻣﺎﺕ ﰲ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﲰﻊ ﳏﻤﺪ ﺑﻦ ﻣﻨﺼﻮ ﹴﺭ ﺍﻟﻄﻮﺳﻲ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﺧﻲ ﺍﻷﺻﻤﻌﻲ‪،‬‬
‫ﺭﻭﻯ ﻋﻦ ﻋﻤﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳛﲕ ﻭﺃﺧﻴﻪ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﺟﺪﻩ ﺃﰊ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻱ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﺍﺑﻦ ﺍﻟﻌﻼﺀ‬
‫ﺣﺮﻭﻓﻪ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺣﺪﺙ ﻋﻨﻪ ﺍﺑﻦ ﺃﺧﻴﻪ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻭﺃﺣﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻵﺩﻣﻲ‪ ،‬ﻭﻛﺎﻥ ﺛﻘ ﹰﺔ‪ .‬ﺣﺪﺙ ﻋﺒﻴﺪ‬
‫ﺍﷲ ﻋﻦ ﻋﻤﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﰊ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﰲ ﳎﻠﺲ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺴﺄﻝ ﻋﻦ ﺭﺟ ﹴﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺪﻩ‪ ،‬ﻓﻘﺎﻝ ﻟﺒﻌﺾ ﻣﻦ‬
‫ﺣﻀﺮﻩ‪ :‬ﺍﺫﻫﺐ ﻓﺴﻞ ﻋﻨﻪ‪ ،‬ﻓﺮﺟﻊ ﻓﻘﺎﻝ‪ :‬ﺗﺮﻛﺘﻪ ﻳﺮﻳﺪ ﺃﻥ ﳝﻮﺕ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻀﺤﻚ ﻣﻨﻪ ﺑﻌﺾ ﺍﻟﻘﻮﻡ ﻭﻗﺎﻝ‪ :‬ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﺇﻧﺴﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﳝﻮﺕ؟ ﻓﻘﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻟﻘﺪ ﺿﺤﻜﺘﻢ ﻣﻨﻬﺎ ﻋﺮﺑﻴﺔﹰ‪ ،‬ﺇﻥ ﻳﺮﻳﺪ ﰲ ﻣﻌﲎ ﻳﻜﺎﺩ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﲑ ﻣﺎ ﻛﺎﻥ ﻓﻴﻨﺎ ﻣﺜﻠﻚ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‬
‫)ﺟﺪﺍﺭﹰﺍ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻘﺾ(‪ ،‬ﺃﻱ ﻳﻜﺎﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ‪ :‬ﻭﻻ ﻧﺰﺍﻝ ﲞ ﹴ‬
‫ﺍﻟﺰﺟﺎﺟﻲ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻴﺰﻳﺪﻱ ﻟﻌﻤﻪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻤ ٍﺪ‪:‬‬
‫ﻗﺪ ﺿﻘﺖ ﺫﺭﻋﹰﺎ ﺑﻚ ﻣﺴﺘﺼﻠﺤﹰﺎ ‪ ...‬ﻭﺃﻧﺖ ﻣﺰﻭﺭ ﻋﻦ ﺍﻟﻮﺍﺟﺐ‬
‫ﻣﻦ ﱄ ﺑﺄﻥ ﺗﻌﻘﻞ؟ ﺣﱴ ﺗﺮﻯ ‪ ...‬ﻛﻢ ﻟﻚ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﻋﺎﺋﺐ؟‬

‫ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪﺍﻷﺯﺩﻱ‬

‫ﺑﻦ ﺟﻌﻔﺮﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺯﺩﻱ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻨﺤﻮﻱ‪ .‬ﺫﻛﺮﻩ ﺍﳋﻄﻴﺐ ﻓﻘﺎﻝ‪ :‬ﻣﺎﺕ ﰲ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺃﺭﺑﻌﲔ‬
‫ﻭﺛﻼﲦﺎﺋ ٍﺔ ﰲ ﺃﻳﺎﻡ ﺍﳌﻄﻴﻊ ﻗﺎﻝ‪ :‬ﻭﺣﺪﺙ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﻬﻢ ﺍﻟﺴﻤﺮﻱ ﺑﻜﺘﺎﺏ ﺍﳌﻌﺎﱐ ﻟﻠﻔﺮﺍﺀ ﻋﻦ ﻣﺴﻠﻢ ﺑﻦ ﻋﻴﺴﻰ‬
‫ﺍﻟﺼﻔﺎﺭ ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺍﳌﻌﺎﰲ ﺑﻦ ﺯﻛﺮﻳﺎﺀ ﺍﳊﺮﻳﺮﻱ‪ ،‬ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﻟﻄﱪﻱ ﻭﻏﲑﳘﺎ‪ .‬ﺣﺪﺛﻨﺎ ﻋﻨﻪ ﺍﺑﻦ ﺭﺯﻗﻮﻳﻪ ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺖ ﺃﺑﺎ ﻳﻌﻠﻰ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺴﺮﺍﺝ ﺍﳌﻘﺮﺉ ﻋﻦ‬
‫ﺍﻷﺯﺩﻱ ﻓﻘﺎﻝ‪ :‬ﺿﻌﻴﻒ‪ ،‬ﻭﻗﺎﻝ ﻏﲑ ﺍﳋﻄﻴﺐ‪ :‬ﻟﻪ ﻛﺘﺎﺏ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﻄﻖ‪.‬‬
‫ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﺮ ﹴﻭ ﺍﻷﺳﺪﻱ‬
‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﺮﻭﺿﻲ ﺍﳌﻌﺘﺰﱄ‪ .‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳌﻘﺪﺭ ﰲ ﺍﳌﻌﺘﺰﻟﺔ ﻣﻦ ﺃﻫﻞ ﺍﳌﻮﺻﻞ‪ .‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻭﻗﺮﺃ ﻋﻠﻰ‬
‫ﺷﻴﻮﺧﻬﺎ‪ ،‬ﻓﺄﺧﺬ ﻋﻠﻢ ﺍﻷﺩﺏ ﻋﻦ ﺃﰊ ﻋﻠ ﹴﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻭﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻛﺎﻥ ﺫﻛﻴﹰﺎ ﺣﺎﺫﻗﹰﺎ ﺟﻴﺪ‬
‫ﺐ‬
‫ﺍﳋﻂ ﺻﺤﻴﺢ ﺍﻟﻀﺒﻂ ﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻭﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﰲ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﻷﺭﺑ ﹴﻊ ﺑﻘﲔ ﻣﻦ ﺭﺟ ﹴ‬
‫ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﻓﻮﺟﺪﺕ ﻟﻪ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ‪:‬‬
‫ﻼ ‪ ...‬ﻭﱂ ﺗﻌﺮﻑ ﻋﺪﻭﻙ ﻣﻦ ﺻﺪﻳﻘﻚ‬ ‫ﻯ ﻃﻮﻳ ﹰ‬
‫ﻗﻄﻌﺖ ﻣﻦ ﺍﻟﺴﻨﲔ ﻣﺪ ً‬
 ‫ﻓﺴﺮﺕ ﻋﻠﻰ ﺍﻟﻐﺮﻭﺭ ﻭﻟﺴﺖ ﺗﺪﺭﻯ ‪ ...‬ﺃﻣﺎﺀ ﺃﻡ ﺳﺮﺍﺏ ﰲ ﻃﺮﻳﻘﻚ؟‬
‫ﺕ ﺟﺮﺕ ﻟﻪ‬‫ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﳌﻮﺿﺢ ﰲ ﺍﻟﻌﺮﻭﺽ ﻣﻦ ﺗﺼﻨﻴﻒ ﺍﺑﻦ ﺟﺮ ﹴﻭ ﺃﺧﺒﺎﺭﹰﺍ ﺃﻭﺭﺩﻫﺎ ﻋﻦ ﻧﻔﺴﻪ ﻓﻴﻪ ﻭﻣﻨﺎﻇﺮﺍ ٍ‬
‫ﻣﻊ ﺍﻟﺸﻴﻮﺥ ﰲ ﺍﻟﻌﺮﻭﺽ ﻣﻨﻬﺎ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﺃﰊ ﺳﻌﻴ ٍﺪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻛﺘﺎﺏ ﺍﻟﻮﻗﻒ ﻭﺍﻻﺑﺘﺪﺍﺀ ﻋﻦ ﺍﻟﻘﺮﺍﺀ‬
‫ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ﻋﻦ ﺍﺑﻦ ﺍﳉﻬﻢ ﻋﻨﻪ‪ ،‬ﻓﻤﻀﻰ ﻓﻴﻪ ﺑﻴﺖ ﺃﻧﺸﺪﻩ ﺍﻟﻘﺮﺍﺀ‪:‬‬
‫ﺑﺄﰊ ﺍﻣﺮﺅ ﻭﺍﻟﺸﺎﻡ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ‪ ...‬ﺃﺗﺘﲏ ﺑﺒﺸﺮﻯ ﺑﺮﺩﻩ ﻭﺭﺳﺎﺋﻠﻪ‬
‫ﻓﻘﻠﺖ‪ :‬ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻻ ﻳﺴﺘﻘﻴﻢ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻛﺬﺍ ﺃﻧﺸﺪﻩ ﺍﺑﻦ ﳎﺎﻫ ٍﺪ ﻋﻦ ﺍﻟﻘﺮﺍﺀ ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎﻩ‬
‫ﲑ ﻋﻦ ﺍﺑﻦ ﺍﳉﻪ ﻭ ﻋﻦ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﻋﻦ ﺳﻠﻤﺔ‬ ‫ﻏﲑﻩ ﻣﻦ ﺷﻴﻮﺧﻨﺎ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻦ ﺍﺑﻦ ﺑﻜ ﹴ‬
‫ﻋﻦ ﺍﻟﻘﺮﺍﺀ ﻫﻜﺬﺍ‪.‬‬

‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﺎ ﻋﻨﺪﻙ ﻓﻴﻪ؟ ﻓﻘﻠﺖ‪ :‬ﺭﺃﻳﺖ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﲞﻂ ﺃﰊ ﺳﻬ ﹴﻞ ﺍﻟﻨﺤﻮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺄﺑﻮﻱ ﺍﻣﺮﺅ‬
‫ﻭﻗﺎﻝ‪ :‬ﺭﺩ ﺍﻷﺏ ﺇﱃ ﺃﺻﻠﻪ‪ ،‬ﻷﻧﻪ ﰲ ﺍﻷﺻﻞ ﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ﺃﺑﻮﻋﻠﻲ ﻓﻌ ﹴﻞ ﻣﺜﻞ ﳓ ﹴﻮ ﻭﻏﺰ ﻭﹴ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻻ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻠﺘﻔﺖ ﺇﱃ ﻫﺬﺍ‪ ،‬ﻷﻥ ﺍﻟﺮﻭﺍﺓ ﻭﺍﻟﻨﺎﻓﻠﲔ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻣﻜﺘﻮﺏ ﺑﺄﰊ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻔﻈﻮﺍ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺇﺻﻼﺣﻪ ﺃﻥ ﻳﻜﻮﻥ ﺑﺄﰊ ﺍﻣﺮﺅ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﺄﰊ‪ ،‬ﻓﻌﻮﻟﻦ ﻭﺳﻜﻦ ﻛﺴﺮﺓ ﺍﻟﺒﺎﺀ ﻣﻦ ﺃﰊ ﻷﻧﻪ ﻗﺪﺭﻩ ﺗﻘﺪﻳﺮ ﻓﺨﺬ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻟﻌﻤﺮﻱ ﺗﺸﺒﻴﻪ ﺣﺴﻦ ﻷﻬﻧﻢ ﻗﺪ ﺃﺟﺮﻭﺍ ﻫﺬﺍ ﰲ ﺍﳌﻨﻔﺼﻞ ﳎﺮﻯ ﺍﳌﺘﺼﻞ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﺷﺘﺮ ﻟﻨﺎ‪ .‬ﺟﻌﻞ ﺗﺮﻝ ﲟﻨﺰﻟﺔ ﻓﺨﺬٍ‪،‬‬
‫ﻭﺃﺷﺪ ﻣﻦ ﻫﺬﺍ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﻭﻣﻜﺮ ﺍﻟﺴﻲﺀ ﻭ ﹰﻻ ﺟﻌﻞ ﺳﻴﺌﹰﺎ ﲟﻨﺰﻟﺔ ﻓﺨ ٍﺬ ﰒ ﺍﺳﻜﻦ ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻓﺨﺬ ﻭﺍﳊﺮﻛﺔ ﰲ‬
‫ﺍﻟﺴﻲﺀ ﺣﺮﻛﺔ ﺇﻋﺮﺍ ﺏﹴ‪ ،‬ﻓﻔﻲ ﻫﺬﺍ ﺿﺮﺑﺎﻥ ﻣﻦ ﺍﻟﺘﺠﻮﺯ‪ :‬ﺟﻌﻠﻪ ﺍﳌﻨﻔﺼﻞ ﲟﻨﺰﻟﺔ ﺍﳌﺘﺼﻞ‪ ،‬ﻭﺗﺸﺒﻴﻬﻪ ﺣﺮﻛﺔ ﺍﻹﻋﺮﺍﺏ‬
‫ﲝﺮﻛﺔ ﺍﻟﺒﻨﺎﺀ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﳌﻮﺿﺢ ﰲ ﺍﻟﻌﺮﻭﺽ‪ :‬ﺟﻮﺩ ﰲ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻔﺼﺢ ﰲ ﺍﻟﻘﻮﺍﰲ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻷﻣﺪ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻻ ﺃﺩﺭﻱ ﻫﻞ ﰎ ﺃﻡ ﻻ؟ ﻷﻧﻪ ﻗﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﳌﻮﺿﺢ ﰲ ﺍﻟﻌﺮﻭﺽ‪ :‬ﻭﻗﺪ ﺷﺮﻋﻨﺎ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻷﻣﺪ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﰒ ﻭﺟﺪﺕ ﰲ ﻓﻮﺍﺋﺪ ﻧﻘﻠﺖ ﻋﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳌﻐﺮﰊ ﺃﻥ ﻛﺘﺎﺑﻪ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﱂ‬
‫ﻳﺘﻢ‪ ،‬ﻭﺃﻧﻪ ﺫﻛﺮ ﰲ " ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﻣﺎﺋﹰﺔ ﻭﻋﺸﺮﻳﻦ ﻭﺟﻬﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻣﺎﺕ ﻗﺒﻞ ﺍﻷﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﺫﻛﺮ ﺍﻟﺸﻴﺦ‬
‫ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﳋﺸﺎﺏ ﰲ ﺑﻌﺾ ﻛﺘﺒﻪ ﰲ ﻣﻌﺮﺽ ﻛﻼ ﹴﻡ‪ :‬ﻭﺣﻜﻰ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺥ ﻣﻦ ﺃﻫﻞ ﺻﻨﺎﻋﺔ ﺍﻟﻨﺤﻮ ﺃﻥ ﻋﻀﺪ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﻳﻠﻤﻲ ﺍﻟﺘﻤﺲ ﻣﻦ ﺃﰊ ﻋﻠ ﹴﻲ ﺍﻟﻔﺎﺭﺳﻲ ﺇﻣﺎﻣﹰﺎ ﺻﻠﻰ ﺑﻪ ﻭﺍﻗﺘﺮﺡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺟﺎﻣﻌﹰﺎ ﺇﱃ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻘﺮﺍﺀﺓ‬
‫ﺍﻟﻌﻠﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻋﺮﻑ ﻣﻦ ﻗﺪ ﺍﺟﺘﻤﻌﺖ ﻓﻴﻪ ﻣﻄﻠﻮﺑﺎﺕ ﺍﳌﻠﻚ ﺇﻻ ﺍﺑﻦ ﺟﺮﻭ ﺃﺣﺪ ﺃﺻﺤﺎﺏ ﺃﰊ ﻋﻠﻲﹴ‪،‬‬
‫ﻭﻫﻮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺟﺮ ﹴﻭ ﺍﻷﺳﺪﻱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﺑﻌﺜﻪ ﺇﻟﻴﻨﺎ‪ ،‬ﻓﺠﺎﺀ ﺑﻪ ﻭﺻﻠﻰ ﺑﻌﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻐﺪ‬
‫ﻭﺃﺗﻰ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﻭﺳﺄﻟﻚ ﺍﳌﻠﻚ ﻋﻨﻪ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻛﻤﺎ ﻭﺻﻔﺖ ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻘﻴﻢ ﺍﻟﺮﺍﺀ ﺃﻱ ﳚﻌﻠﻬﺎ ﻏﻴﻨﹰﺎ ﻛﻌﺎﺩﺓ‪.‬‬
‫ﺍﻟﺒﻐﺪﺍﺩﻳﲔ ﰲ ﺍﻷﻏﻠﺐ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﻐﺪﺍﺩﻳﲔ ﰲ ﺍﻷﻏﻠﺐ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﻻﺑﻦ ﺟﺮ ﹴﻭ ﻭﺭﺁﻩ ﻛﻤﺎ ﻗﺎﻝ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ :‬ﱂ‬
‫ﻻ ﺗﻘﻴﻢ ﺍﻟﺮﺍﺀ؟ ﻓﻘﺎﻝ‪ :‬ﻫﻲ ﻋﺎﺩﺓ ﻟﻠﺴﺎﱐ ﻻ ﺃﺳﺘﻄﻴﻊ ﺗﻐﻴﲑﻫﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﻠ ﹴﻲ‪ :‬ﺿﻊ ﺫﺑﺎﺑﺔ ﺍﻟﻘﻠﻢ ﲢﺖ ﻟﺴﺎﻧﻚ‬
‫ﻟﺘﺮﻓﻌﻪ ﺑﻪ ﻭﺃﻛﺜﺮ ﻣﻊ ﺫﻟﻚ ﺗﺮﺩﻳﺪ ﺍﻟﻠﻔﻆ ﺑﺎﻟﺮﺍﺀ‪ ،‬ﻓﻔﻌﻞ ﻭﺍﺳﺘﻘﺎﻡ ﻟﻪ ﺇﺧﺮﺍﺝ ﺍﻟﺮﺍﺀ ﻣﻦ ﳐﺮﺟﻬﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻌﲎ ﺍﳊﻜﺎﻳﺔ ﺍﻟﱵ ﺣﻜﻴﺖ ﱄ ﰲ ﻫﺬﺍ‪ .‬ﻓﻘﻠﺖ ﻟﻠﺸﻴﺦ ﺍﳊﺎﻛﻲ ﱄ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﺃﻧﺎ ﺇﺫ ﺫﺍﻙ ﺣﺪﺙ‪:‬‬
‫ﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﺗﻠﻄﻒ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﰲ ﻃﺒﻪ ﻫﺬﺍ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﺩﻟﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻌﺎﳉﺔ؟ ﻭﻣﻦ ﺃﻳﻦ ﺍﺳﺘﻨﺒﻂ ﻫﺬﻩ ﺍﳌﺪﺍﻭﺍﺓ؟‬
‫ﻭﻛﻴﻒ ﺍﺣﺘﺎﻝ ﳍﺬﺍ ﺍﻟﱪﺀ؟ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺣﻜﻰ ﻟﻨﺎ ﻓﻤﺎ ﻋﻨﺪﻙ ﻓﻴﻪ‪ ،‬ﻓﺄﺟﺒﺖ ﲟﺎ ﺍﺳﺘﺤﺴﻨﻪ ﺍﻟﺸﻴﺦ ﻭﺣﺎﺿﺮﻭﻩ‬
 ‫ﻓﻘﻠﺖ‪ :‬ﻻ ﺷﺒﻬﺔ ﺑﺄﻥ ﺍﻟﻐﲔ ﺣﺮﻑ ﺣﻠﻘﻲ ﻻ ﻋﻤﻞ ﻟﻠﺴﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺮﺍﺀ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﻠﺴﺎﻥ ﻭﻟﻪ ﻓﻴﻪ ﻋﻤﻠﻦ‬
‫ﻓﻤﻦ ﻧﻄﻖ ﺑﺎﻟﻐﲔ ﻣﻜﺎﻥ ﺍﻟﺮﺍﺀ ﱂ ﻳﻜﻦ ﻟﻠﺴﺎﻥ ﻓﻴﻪ ﻋﻤﻞ ﺑﻞ ﻫﻮ ﻗﺎﺭ ﰲ ﻓﺠﻮﺗﻪ‪ ،‬ﻭﺍﳊﺮﻑ ﺍﳊﻠﻘﻲ ﻣﻨﻄﻮﻕ ﺑﻪ ﻣﻊ‬
‫ﺳﻜﻮﻥ ﺍﻟﻠﺴﺎﻥ ﻭﺍﺳﺘﻘﺮﺍﺭﻩ‪ ،‬ﻓﺈﺫﺍ ﺭﻓﻌﻪ ﺑﻄﺮﻑ ﺍﻟﻘﻠﻢ ﺃﻭ ﻏﲑﻩ ﳑﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﰲ ﺭﻓﻌﻪ ﻭﻟﻔﻆ ﺑﺎﳊﺮﻑ ﺟﻌﻞ ﻟﻪ‬
‫ﻼ ﰲ ﺍﳊﺮﻑ‪ ،‬ﻓﺒﻄﻞ ﺃﻥ ﻳﻜﻮﻥ ﺣﻠﻘﻴﹰﺎ ﺃﻱ ﻏﻴﻨﺎﹰ‪ ،‬ﻷﻥ ﺣﺮﻭﻑ ﺍﳊﻠﻖ ﻻ ﻋﻤﻞ ﻟﻠﺴﺎﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺑﻄﻞ ﺃﻥ‬ ‫ﻋﻤ ﹰ‬
‫ﻳﻜﻮﻥ ﻏﻴﻨﹰﺎ ﻛﺎﻥ ﺭﺍ ًﺀ ﻭﻫﻮ ﺍﳊﺮﻑ ﺍﻟﺬﻱ ﺗﻠﻔﻆ ﺑﺎﻟﻐﲔ ﺑﺪ ﹰﻻ ﻣﻨﻪ‪ ،‬ﻓﺎﻓﻬﻤﻪ ﻭﺩﺍﻭﺑﻪ ﻣﺎ ﺟﺮﻯ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻣﻦ‬
‫ﺍﳊﺮﻭﻑ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻭﺍﺻﻞ ﺑﻦ ﻋﻄﺎﺀ ﺍﻟﻐﺰﺍﻝ ﺣﺎﺫﻗﹰﺎ ﺣﺬﻕ ﺃﰊ ﻋﻠ ﹴﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻓﺪﺍﻭﻯ ﺭﺃﺭﺃﺗﻪ ﻭﻟﺘﻐﺘﻪ ﻬﺑﺬﺍ‬
‫ﺍﻟﺪﻭﺍﺀ ﻷﺭﺍﺣﻪ ﻣﻦ ﺗﻜﻠﻔﻪ ﺇﺧﺮﺍﺝ ﺍﻟﺮﺍﺀ ﻣﻦ ﻛﻼﻣﻪ ﺣﱴ ﺷﺎﻉ ﻋﻨﻪ ﻣﻦ ﺇﺑﺪﺍﻝ ﺑﻌﺾ ﺍﻟﻜﻠﻢ ﻣﺎ ﺷﺎﻉ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ‬
‫ﺣﻜﻰ ﺃﻥ ﺍﻟﺰﺟﺎﺝ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﻛﺎﻥ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺔ ﺃﻋﲎ ﺭﺃﺭﺍﺀ ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﻗﺮﺃﺗﻪ ﲞﻂ ﺍﺑﻦ ﺑﺮﻫﺎ ٍﻥ ﺍﻟﻨﺤﻮﻱ‪.‬‬

‫ﻋﺒﻴﺪ ﺍﷲ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻴﺎﻁ ﺍﻷﺻﺒﻬﺎﱐ‬

‫ﺫﻛﺮﻩ ﲪﺰﺓ ﻓﻘﺎﻝ‪ .‬ﻫﻮ ﻭﺍﺣﺪ ﺯﻣﺎﻧﻪ ﰲ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻭﺭﻭﺍﻳﺔ ﺍﻟﺸﻌﺮ‪ ،‬ﺃﺗﻘﻦ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﺻﻐﲑﺍﹰ‪ ،‬ﰒ ﻛﺘﺎﺏ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﺧﻔﺶ‪ ،‬ﰒ ﻛﺘﺎﺏ ﺣﺪﻭﺩ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻷﻳﺎﻡ ﻭﺳﺎﺋﺮ ﺍﻵﺩﺍﺏ ﻣﺘﻘﺪﻡ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺗﻔﺮﺩ ﺑﻔﻦ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﻟﻪ ﻛﺘﺎﺑﺎﻥ ﰲ ﺍﻟﻨﺤﻮ ﺃﺣﺪﳘﺎ ﺑﺴﻴﻂ ﻭﺍﻵﺧﺮ ﻟﻄﻴﻒ ﱂ ﻳﺼﻨﻒ ﻣﺜﻠﻬﻤﺎ ﰲ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﳌﺎ ﻣﺎﺕ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺍﳋﻴﺎﻁ ﻭﺛﺘﻪ‬
‫ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻝ ﺃﰊ ﻣﺴﻠﻢ ﺑﻦ ﺣﺠﺎ ﺍﻟﻜﻮﻓﺎﱐ‪:‬‬
‫ﺳﺂﰐ ﺑﺎﻛﻴﹰﺎ ﺷﻂ ﺍﻟﻔﺮﺍﺕ ‪ ...‬ﻟﻌﻴﲏ ﺃﺳﺘﻤﺪ ﻣﺪﻯ ﺣﻴﺎﰐ‬
‫ﻓﺄﺑﻜﻲ ﰒ ﺃﺑﻜﻲ ﰒ ﺃﺑﻜﻲ ‪ ...‬ﻋﻠﻰ ﻣﻦ ﻗﺪ ﺗﻮﺳﺪ ﺟﻨﺪﻻﺕ‬
‫ﻋﻠﻰ ﻗﻤﺮ ﺍﻟﺰﻣﺎﻥ ﻭﺯﻳﻦ ﻋﻠ ﹴﻢ ‪ ...‬ﻋﺒﻴﺪ ﺍﷲ ﻛﻨﺰ ﺍﻟﻔﺎﺋﺪﺍﺕ‬
‫ﻭﻟﻪ ﻳﺮﺛﻴﻪ‪:‬‬

‫ﻭﺩﻋﺖ ﺑﻌﺪ ﺃﰊ ﺑﻜ ﹴﺮ ﻭﺩﻧﻴﺎﻩ ‪ ...‬ﺩﻳﻮﺍﻥ ﺷﻌ ﹴﺮ ﻭﳓﻮﹰﺍ ﻣﻠﻚ ﳝﻨﺎﻩ‬

‫ﻃﻮﻯ ﺍﻟﺜﺮﻯ ﻣﻌﻪ ﻛﻞ ﺍﻟﻌﻠﻮﻡ ﻓﻼ ‪ ...‬ﻧﺸﺮ ﻳﺮﺟﻰ ﻟﻪ ﻣﻦ ﺑﻌﺪ ﻣﺜﻮﺍﻩ‬
‫ﻣﻦ ﱄ ﲟﺜﻞ ﻋﺒﻴﺪ ﺍﷲ ﻳﻮﻡ ﺛﻮﻯ ‪ ...‬ﺭﻫﻦ ﺍﳊﻤﺎﻡ ﻭﻫﻞ ﰲ ﺍﻟﻨﺎﺱ ﺷﺮﻭﺍﻩ‬
‫ﻱ ﺍﻷﺻﺒﻬﺎﱐ ﺍﺑﻦ ﺃﺧﺖ ﺃﰊ ﺑﻜﺮ ﺍﳋﻴﺎﻁ ﺍﻷﺻﺒﻬﺎﱐ ﻗﺎﻝ‪:‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ ﳍﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺳﺮ ﹴ‬
‫ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺧﺎﱄ ﳛﻔﻆ ﺩﻭﺍﻭﻳﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻗﻴﺎﻣﹰﺎ ﺗﺎﻣﺎﹰ‪ ،‬ﻭﻳﺘﺼﺮﻑ ﰲ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻭﻣﺴﺎﺋﻞ‬
‫ﺍﻷﺧﻔﺶ ﺗﺼﺮﻓﹰﺎ ﻗﻮﻳﺎﹰ‪ ،‬ﻓﺤﺪﺛﲏ ﺃﻥ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻛﺎﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺍﻟﻄﺒﺎﺋﻊ ﻷﰊ ﻋﺜﻤﺎﻥ ﺍﳉﺎﺣﻆ‪،‬‬
‫ﻓﺎﻧﻔﻖ ﺃﻥ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﻋﻨﺪﻩ ﻭﻗﺪ ﻧﺰﻉ ﻧﻌﻠﻪ ﻓﺄﺧﺬﻩ ﻛﻠﺐ ﺯﺋﲎ ﰲ ﺍﻟﺪﺍﺭ ﻭﺃﺑﻌﺪﻩ ﻋﻦ ﻣﻮﺿﻌﻪ ﻭﺃﺭﺍﺩ ﺃﺑﻮ‬
‫ﺑﻜ ﹴﺮ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻓﻘﺎﻡ ﻭﱂ ﻳﺮﻩ‪ ،‬ﻭﻃﻠﺒﻪ ﻓﻠﻢ ﳚﺪﻩ‪ ،‬ﻓﺘﻘﺪﻡ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺃﻥ ﻳﻘﺪﻡ ﺇﻟﻴﻪ ﻧﻌﻞ ﻧﻔﺴﻪ ﻓﺎﺳﺘﺴﺮﻑ ﺫﻟﻚ ﻣﻦ‬
‫ﻓﻌﻠﻪ ﺍﺳﺘﺴﺮﺍﻓﹰﺎ ﺑﻠﻐﻪ ﻓﻘﺎﻝ‪ :‬ﺃﻻﻡ ﻋﻠﻰ ﺗﻌﻈﻴﻢ ﺭﺟﻞ ﻣﺎ ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻄﺒﺎﺋﻊ ﺇﻻ ﻋﺮﻑ ﺩﻳﻮﺍﻥ ﻗﺎﺋﻠﻪ ﻭﻗﺮﺃ‬
‫ﺍﻟﻘﺼﻴﺪﺓ ﻣﻦ ﺃﻭﳍﺎ ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ؟ ﻭﻟﻘﺪ ﻛﻨﺖ ﻭﻏﲑﻱ ﻧﺘﻬﻢ ﺃﺑﺎ ﻋﺜﻤﺎﻥ ﺍﳉﺎﺣﻆ ﻓﻴﻤﺎ ﻳﺴﺘﺸﻬﺪ ﺑﻪ ﻣﻦ ﻏﺮﻳﺐ‬
‫ﺍﻟﺸﻌﺮ ﺣﱴ ﺩﻟﻨﺎ ﻋﻠﻰ ﻣﻮﺍﺿﻌﻪ‪ ،‬ﻭﺃﻧﺸﺪ ﺍﻟﻘﺼﻴﺪﺓ ﺣﱴ ﺍﻧﺘﺰﻉ ﻣﻨﻬﺎ ﻓﻤﻦ ﺣﻔﻈﻪ‪ ،‬ﺃﻓﻤﺎ ﻳﺴﺘﺤﻖ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‬
‫ﺻﻔﺘﻪ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﻴﺴﲑﺓ ﰲ ﺟﻨﺐ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﻜﺒﲑﺓ؟ ﻭﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻳﻮﻣﹰﺎ ﺃﺑﺎ ﺑﻜﺮ ﺍﳋﻴﺎﻁ ﺍﻟﻨﺤﻮﻱ‬
 ‫ﺕ ﻟﻪ ﻓﻜﻨﺖ ﺃﺭﻯ ﺍﳌﻘﻄﻮﻋﺔ ﺑﻌﺪ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﻓﺎﺩﱐ ﰲ ﻧﻘﺪ ﺍﻟﺸﻌﺮ ﻣﺎ ﱂ ﻳﻜﻦ ﻋﻨﺪﻱ‪ ،‬ﻭﺫﺍﻙ ﺃﻧﻪ ﺟﺎﺀﱐ ﻳﻮﻣﹰﺎ ﺑﺎﺧﺘﻴﺎﺭﺍ ٍ‬
‫ﺍﳌﻘﻄﻮﻋﺔ ﻻ ﻧﺪﺧﻞ ﰲ ﻣﺮﺗﻀﻰ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﺄﻋﺠﺐ ﻣﻦ ﺇﻳﺮﺍﺩﻩ ﳍﺎ ﻭﺍﺧﺘﻴﺎﺭﻩ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﺴﺄﻟﺘﻪ ﻋﻨﻬﺎ ﻓﻘﺎﻝ‪ :‬ﱂ ﻳﻘﻞ ﰲ‬
‫ﻣﻌﻨﺎﻫﺎ ﻏﲑﻫﺎ ﻓﺎﺧﺘﺮﻬﺗﺎ ﻻﻧﻔﺮﺍﺩﻫﺎ ﰲ ﺑﺎﻬﺑﺎ‪.‬‬

‫ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺷﺎﳘﺮﺩﺍﻥ‬

‫ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻻ ﺃﻋﺮﻑ ﻣﻦ ﺣﺎﻟﻪ ﺷﻴﺌﹰﺎ ﺇﻻ ﺃﻧﲏ ﻭﺟﺪﺕ ﻟﻪ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﻟﻠﻐﺔ ﰲ ﳎﻠﺪ ﲰﺎﻩ ﺣﺪﺍﺋﻖ ﺍﻵﺩﺍﺏ‪.‬‬

‫ﻋﺒﻴﺪ ﺑﻦ ﺳﺮﻳﺔ‪،‬ﺍﺑﻦ ﺳﺎﺭﻳﺔ‬

‫ﻭﻳﻘﺎﻝ ﺍﺑﻦ ﺳﺎﺭﻳﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﺍﺑﻦ ﺷﺮﻳﺔ ﺍﳉﺮﳘﻲ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻭﻗﺎﻝ‪ :‬ﻭﻓﺪ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﱂ ﻳﻔﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻧﻪ ﻟﻘﻴﻪ ﺑﺎﳊﲑﺓ ﳌﺎ ﺗﻮﺟﻪ ﻣﻌﺎﻭﻳﺔ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﰒ ﺣﺪﺙ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﺃﰊ ﺣﺎ ﹴﰎ‬
‫ﺍﻟﺴﺠﺴﺘﺎﱐ ﻗﺎﻝ‪ :‬ﻭﻋﺎﺵ ﻋﺒﻴﺪ ﺑﻦ ﺳﺎﺭﻳﺔ ﺍﳉﺮﳘﻲ ﺛﻼﲦﺎﺋﺔ ﺳﻨﺔٍ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻣﺎﺋﺘﲔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﺇﻻ ﺃﻧﻨﺎ‬
‫ﻧﻈﻦ ﺃﻧﻪ ﻋﺎﺷﻬﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﺩﺭﻙ ﺍﻹﺳﻼﻡ ﻓﺄﺳﻠﻢ‪ ،‬ﻭﻗﺪﻡ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻓﺒﻠﻐﻨﺎ ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﻗﺎﻝ ﻟﻪ‪:‬‬
‫ﻛﻢ ﺃﺗﻰ ﻋﻠﻴﻚ؟ ﻗﺎﻝ‪ :‬ﻣﺎﺋﺘﺎﻥ ﻭﻋﺸﺮﻭﻥ ﺳﻨﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺃﻳﻦ ﻋﻠﻤﺖ ﺫﺍﻙ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻗﺎﻝ ﻭﻣﻦ ﺃﻱ‬
‫ﻛﺘﺎﺏ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﻗﻮﻝ ﺳﺒﺤﺎﻧﻪ‪) :‬ﻭﺟﻌﻠﻨﺎ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺁﻳﺘﲔ ﻓﻤﺤﻮﻧﺎ ﺁﻳﺔ ﺍﻟﻠﻴﻞ ﻭﺟﻌﻠﻨﺎ ﺁﻳﺔ ﺍﻟﻨﻬﺎﺭ ﻣﺒﺼﺮ ﹰﺓ‬
‫ﻼ ﻣﻦ ﺭﺑﻜﻢ ﻭﻟﺘﻌﻠﻤﻮﺍ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻭﺍﳊﺴﺎﺏ(‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻭﻣﺎ ﺃﺩﺭﻛﺖ؟ ﻗﺎﻝ ﺃﺩﺭﻛﺖ ﻳﻮﻣﹰﺎ‬ ‫ﻟﺘﺒﺘﻐﻮﺍ ﻓﻀ ﹰ‬
‫ﰲ ﺇﺛﺮ ﻳﻮﻡﹴ‪ ،‬ﻭﻟﻴﻠ ﹰﺔ ﰲ ﺇﺛﺮ ﻟﻴﻠ ٍﺔ ﻣﺘﺸﺎﻬﺑﹰﺎ ﻛﺘﺸﺎﺑﻪ ﺍﳊﺬﻑ ﳛﺪﻭﺍﻥ ﺑﻘﻮﻡ ﰲ ﺩﻳﺎﺭ ﻗﻮﻡﹴ‪ ،‬ﻳﻜﺪﺣﻮﻥ ﻓﻴﻤﺎ ﻳﺒﻴﺪ ﻋﻨﻬﻢ‪،‬‬
‫ﻭﻻ ﻳﻌﺘﱪﻭﻥ ﲟﺎ ﲟﻀﻰ ﻣﻨﻬﻢ‪ ،‬ﺣﻴﻬﻢ ﻳﺘﻠﻒ ﻭﻣﻮﻟﻮﺩﻫﻢ ﳜﻠﻒ‪ ،‬ﰲ ﺩﻫ ﹴﺮ ﻳﺼﺮﻑ‪ ،‬ﺃﻳﺎﻣﻪ ﺗﻘﻠﺐ ﺑﺄﻫﻠﻬﺎ ﻛﺘﻘﻠﺒﻬﺎ‬
‫ﺑﺪﻫﺮﻫﺎ‪ ،‬ﺑﻴﻨﺎ ﺃﺧﻮﻫﺎ ﰲ ﺍﻟﺮﺧﺎﺀ ﺇﺫ ﺻﺎﺭ ﰲ ﺍﻟﺒﻼﺀ‪ ،‬ﻭﺑﻴﻨﺎ ﻫﻮ ﰲ ﺍﻟﺰﻳﺎﺩﺓ ﺇﺫ ﺃﺩﺭﻛﻪ ﺍﻟﻨﻘﺼﺎﻥ ﻭﺑﻴﻨﺎ ﻫﻮ ﺣﺮ ﺇﺫ‬
‫ﺃﺻﺒﺢ ﻗﻨﹰﺎ ﻻ ﻳﺪﻭﻡ ﻋﻠﻰ ﺣﺎﻝﹴ‪ ،‬ﺑﲔ ﻣﺴﺮﻭ ﹴﺭ ﲟﻮﻟﻮﺩٍ‪ ،‬ﻭﳏﺰﻭ ٍﻥ ﲟﻔﻘﻮﺩٍ‪ ،‬ﻓﻠﻮﻻ ﺃﻥ ﺍﳊﻲ ﻳﺘﻠﻒ ﱂ ﻳﺴﻌﻬﻢ ﺑﻠﺪ‪ ،‬ﻭﻟﻮﻻ‬
‫ﺃﻥ ﺍﳌﻮﻟﻮﺩ ﳜﻠﻒ ﱂ ﻳﺒﻖ ﺃﺣﺪ‪ .‬ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ :‬ﺃﺧﱪﱐ ﻋﻦ ﺍﳌﺎﻝ ﺃﻳﻪ ﺃﺣﺴﻦ ﰲ ﻋﻴﻨﻴﻚ؟ ﻗﺎﻝ‪ :‬ﺃﺣﺴﻦ ﺍﳌﺎﻝ ﰲ ﻋﻴﲏ‬
‫ﺽ ﺧﻮﺍﺭ ٍﺓ ﺇﺫﺍ ﺍﺳﺘﻮﺩﻋﺖ ﺃﺩﺕ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻭﺃﻧﻔﻌﻪ ﻏﻨﺎﺀ ﻭﺃﻗﻠﻪ ﻋﻨﺎﺀ‪ ،‬ﻭﺃﺟﺪﺍﺩﻩ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ ﻋﲔ ﺧﺮﺍﺭﺓ ﰲ ﺃﺭ ﹴ‬
‫ﺍﺳﺘﺤﻠﻴﺘﻬﺎ ﺩﺭﺕ ﻭﺃﻓﻌﻤﺖ‪ ،‬ﺗﻌﻮﻝ ﻭﻻ ﺗﻌﺎﻝ‪ .‬ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ :‬ﰒ ﻣﺎﺫﺍ؟ ﻗﺎﻝ‪ :‬ﻓﺮﺱ ﰲ ﺑﻄﻨﻬﺎ ﻓﺮﺱ ﺗﺘﺒﻌﻬﺎ ﻓﺮﺱ‪ ،‬ﻗﺪ‬
‫ﺍﺭﺗﺒﻄﺖ ﻣﻨﻬﺎ ﻓﺮﺳﹰﺎ‪ :‬ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻭﺃﻱ ﺍﻟﻨﻌﻢ ﺃﺣﺐ ﺇﻟﻴﻚ؟ ﻗﺎﻝ‪ :‬ﺍﻟﻨﻌﻢ ﻟﻐﲑﻙ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻗﺎﻝ ﳌﻦ؟ ﻗﺎﻝ‪:‬‬
‫ﳌﻦ ﻓﻼﻫﺎ ﺑﻴﺪﻩ ﻭﺑﺎﺷﺮﻫﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ :‬ﺣﺪﺛﲏ ﻋﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺠﺮﺍﻥ ﺇﻥ ﺃﺧﺮﺟﺘﻬﺎ ﻧﻔﺪﺍ‪،‬‬
‫ﻭﺇﻥ ﺧﺰﻬﻧﻤﺎ ﱂ ﻳﺰﻳﺪﺍ‪ .‬ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﻗﻴﺎﻣﻚ ﻭﻗﻌﻮﺩﻙ‪ ،‬ﻭﺃﻛﻠﻚ ﻭﺷﺮﺑﻚ‪ ،‬ﻭﻧﻮﻣﻚ ﻭﺷﻬﻮﺗﻚ ﻟﻠﺒﺎﻩ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻗﻴﺎﻣﻲ‪ :‬ﻓﺈﻥ ﻗﻤﺖ ﻓﺎﻟﺴﻤﺎﺀ ﺗﺒﻌﺪ‪ ،‬ﻭﺇﻥ ﻗﻌﺪﺕ ﻓﺎﻷﺭﺽ ﺗﻘﺮﺏ‪ ،‬ﻭﺃﻣﺎ ﺃﻛﻠﻲ ﻭﺷﺮﰊ‪ :‬ﻓﺈﻥ ﺟﻌﺖ ﻛﻠﺒﺖ‪،‬‬
‫ﻭﺇﻥ ﺷﺒﻌﺖ ﻬﺑﺮﺕ‪ ،‬ﻭﺃﻣﺎ ﻧﻮﻣﻲ‪ :‬ﻓﺈﻥ ﺣﻀﺮﺕ ﳎﻠﺴﹰﺎ ﺣﺎﻟﻔﲏ‪ ،‬ﻭﺇﻥ ﺧﻠﻮﺕ ﺃﻃﻠﺒﻪ ﻓﺎﺭﻗﲏ‪ ،‬ﻭﺃﻧﺎ ﺍﻟﺒﺎﻩ‪ :‬ﻓﺈﻥ ﺑﺬﻝ ﱄ‬
‫ﻋﺠﺰﺕ‪ ،‬ﻭﺇﻥ ﻣﻨﻌﺘﻪ ﻏﻀﺒﺖ‪ ،‬ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺃﻋﺠﺐ ﺷﻲﺀ ﺭﺃﻳﺘﻪ‪ .‬ﻗﺎﻝ‪ :‬ﺇﱐ ﻧﺰﻟﺖ ﲝ ﹴﻲ ﻣﻦ ﻗﻀﺎﻋﺔ‪،‬‬
‫ﻓﺨﺮﺟﻮﺍ ﲜﻨﺎﺯﺓ ﺭﺟ ﹴﻞ ﻣﻦ ﻋﺬﺭﺓ ﻳﻘﺎﻝ ﻟﻪ ﺣﺮﻳﺚ ﺑﻦ ﺟﺒﻠﺔ‪ ،‬ﻓﺨﺮﺟﺖ ﻣﻌﻬﻢ ﺣﱴ ﺇﺫﺍ ﻭﺍﺭﻭﻩ ﺍﻧﺘﺒﺬﺕ ﺟﺎﻧﺒﹰﺎ ﻋﻦ‬
‫ﺍﻟﻘﻮﻡ ﻭﻋﻴﻨﺎﻱ ﺗﺪﻣﻌﺎﻥ‪ ،‬ﰒ ﲤﺜﻠﺖ ﺑﺄﺑﻴﺎﺕ ﺷﻌﺮ ﻛﻨﺖ ﺭﻭﻳﺘﻬﺎ ﻗﺒﻞ ﺫﻟﻚ‪:‬‬
 ‫ﻳﺎ ﻗﻠﺐ ﺇﻧﻚ ﻣﻦ ﺃﲰﺎﺀ ﻣﻐﺮﻭﺭ ‪ ...‬ﻓﺎﺫﻛﺮ ﻭﻫﻞ ﻳﻨﻔﻌﻨﻚ ﺍﻟﻴﻮﻡ ﺗﺬﻛﲑ؟‬
‫ﻗﺪ ﲝﺖ ﺑﺎﳊﺐ ﻣﺎ ﳔﻔﻴﻪ ﻣﻦ ﺃﺣ ٍﺪ ‪ ...‬ﺣﱴ ﺟﺮﺕ ﺑﻚ ﺃﻃﻼﻗﹰﺎ ﳏﺎﺿﲑ‬
‫ﺗﺒﻐﻲ ﺃﻣﻮﺭﹰﺍ ﻓﻤﺎ ﺗﺪﺭﻱ ﺃﻋﺎﳉﻬﺎ ‪ ...‬ﺧﲑ ﻟﻨﻔﺴﻚ ﺃﻡ ﻣﺎ ﻓﻴﻪ ﺗﺄﺧﲑ؟؟‬
‫ﻓﺎﺳﺘﻘﺪﺭ ﺍﷲ ﺧﲑﹰﺍ ﻭﺍﺭﺿﲔ ﺑﻪ ‪ ...‬ﻓﺒﻴﻨﻤﺎ ﺍﻟﻌﺴﺮ ﺇﺫ ﺩﺍﺭﺕ ﻣﻴﺎﺳﲑ‬
‫ﻭﺑﻴﻨﻤﺎ ﺍﳌﺮﺀ ﰲ ﺍﻷﺧﻴﺎﺀ ﻣﻐﺘﺒﻄﹰﺎ ‪ ...‬ﺇﺫ ﺻﺎﺭ ﰲ ﺍﻟﺮﻣﺲ ﺗﻌﻔﻮﻩ ﺍﻷﻋﺎﺻﲑ‬
‫ﺣﱴ ﻛﺎﻥ ﱂ ﻳﻜﻦ ﺇﻻ ﺗﺪﻛﺮﻩ ‪ ...‬ﻭﺍﻟﺪﻫﺮ ﺃﻳﺘﻤﺎ ﺣﺎ ﹴﻝ ﺩﻫﺎﺭﻳﺮ‬
‫ﻳﺒﻜﻲ ﺍﻟﻐﺮﻳﺐ ﻋﻠﻴﻪ ﻟﻴﺲ ﻳﻌﺮﻓﻪ ‪ ...‬ﻭﺫﻭ ﻗﺮﺍﺑﺘﻪ ﰲ ﺍﳊﻲ ﻣﺴﺮﻭﺭ‬
‫ﻭﺫﺍﻙ ﺁﺧﺮ ﻋﻬ ٍﺪ ﻣﻦ ﺃﺧﻴﻚ ﺇﺫﺍ ‪ ...‬ﻣﺎ ﺍﳌﺮﺀ ﺿﻤﻨﻪ ﺍﻟﻠﺤﺪ ﺍﳋﻨﺎﺷﲑ‬

‫ﺍﻟﻮﺍﺣﺪ ﺧﻨﺸﲑ‪ ،‬ﻭﺍﳉﻤﻊ ﺍﳋﻨﺎﺷﲑ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﳋﻨﺎﺷﺮﺓ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﳉﻨﺎﺯﺓ‪ .‬ﻓﻘﺎﻝ ﺭﺟﻞ ﺇﱃ ﺟﺎﻧﱯ ﻳﺴﻤﻊ‬
‫ﻣﺎ ﺃﻗﻮﻝ‪ :‬ﻳﺎ ﻋﺒﺪ ﺍﷲ ﻣﻦ ﻗﺎﺋﻞ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ؟ ﻗﻠﺖ‪ :‬ﻭﺍﻟﺬﻱ ﺃﺣﻠﻒ ﺑﻪ ﻣﺎ ﺃﺩﺭﻯ‪ ،‬ﺇﻻ ﺃﱐ ﻗﺪ ﺭﻭﻳﺘﻬﺎ ﻣﻨﺬ ﺯﻣﺎﻥ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﺋﻠﻬﺎ ﺍﻟﺬﻱ ﺩﻓﻨﺎﻩ ﺁﻧﻔﺎﹰ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﺫﺍ ﻗﺮﺍﺑﺘﻪ ﺃﺳﺮ ﺍﻟﻨﺎﺱ ﲟﻮﺗﻪ‪ ،‬ﻭﺇﻧﻚ ﻟﻠﻐﺮﻳﺐ ﺍﻟﺬﻱ ﻭﺻﻒ ﺗﺒﻜﻲ ﻋﻠﻴﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﻌﺠﺒﺖ ﳌﺎ ﺫﻛﺮ ﰲ ﺷﻌﺮﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﺻﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﻗﻮﻟﻪ ﻛﺄﻧﻪ ﻛﺎﻥ ﻳﻨﻈﺮ ﺇﱃ ﻣﻮﺿﻊ ﻗﱪﻩ‪ .‬ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﺍﻟﺒﻼﺀ‬
‫ﻣﻮﻛﻞ ﺑﺎﳌﻨﻄﻖ‪ .‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﻬﺮﺳﺖ ﻓﻘﺎﻝ‪ :‬ﻋﺒﻴﺪ ﺑﻦ ﺷﺮﻳﺔ ﺍﳉﺮﳘﻲ‬
‫ﺃﺩﺭﻙ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻭﻓﺪ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻓﺴﺄﻟﻪ ﻋﻦ ﺍﻷﺧﺒﺎﺭ‬
‫ﺍﳌﺘﻘﺪﻣﺔ ﻭﻣﻠﻮﻙ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪ ،‬ﻭﺳﺒﺐ ﺗﺒﻠﺒﻞ ﺍﻷﻟﺴﻨﺔ‪ ،‬ﻭﺃﻣﺮ ﺍﻓﺘﺮﺍﻕ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﻛﺎﻥ ﺍﺳﺘﺤﻀﺮﻩ ﻣﻦ‬
‫ﺻﻨﻌﺎﺀ ﺍﻟﻴﻤﻦ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﲟﺎ ﺃﻣﺮ ﺑﻪ ﻣﻌﺎﻭﻳﺔ ﺃﻥ ﻳﺪﻭﻥ ﻭﻳﻨﺴﺐ ﺇﱃ ﻋﺒﻴﺪ ﺑﻦ ﺷﺮﻳﺔ‪ ،‬ﰒ ﻋﺎﺵ ﻋﺒﻴﺪ ﺇﱃ ﺃﻳﺎﻡ ﻋﺒﺪ ﺍﳌﻠﻚ‬
‫ﺍﺑﻦ ﻣﺮﻭﺍﻥ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻠﻮﻙ ﻭﺃﺧﺒﺎﺭ ﺍﳌﺎﺿﲔ‪ .‬ﻭﻗﺎﻝ ﻏﲑ ﺍﻟﻨﺪﱘ‪ :‬ﻛﺎﻥ ﻋﺒﻴﺪ ﺑﻦ‬
‫ﺷﺮﻳﺔ ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻜﻴﺲ ﺍﻟﻨﻤﺮﻱ ﻭﺍﺑﻨﻪ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻜﻴﺲ‪ ،‬ﻭﻋﻦ ﺍﻟﻜﺴﲑ ﺍﳉﺮﻫﻲ ﻭﻋﺒﺪ ﻭ ٍﺩ ﺍﳉﺮﳘﻲ‪.‬‬

‫ﻋﺒﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ‬

‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺃﰊ ﺍﳉﻠﻴﺪ‪ .‬ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﺃﺑﻮ ﺍﳉﻠﻴﺪ ﺍﻟﻔﺰﺍﺭﻱ ﺍﳌﻨﻈﻮﺭﻱ ﺍﻟﺬﻱ ﺍﲰﻪ ﻣﺴﻌﺪﺓ‪ ،‬ﻭﺍﺑﻨﻪ ﺍﺑﻦ ﺃﰊ ﺍﳉﻠﻴﺪ‬
‫ﳓﻮﻱ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﲰﻪ ﻋﺒﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﳉﻠﻴﺪ ﺃﻋﺮﺍﺑﻴﺎﹰ ﺑﺪﻭﻳﹰﺎ ﻋﻼﻣﺔﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻋﺜﻤﺎﻥ‬
‫ﻳﺮﻭﻯ ﻋﻨﻪ‪ .‬ﻭﺃﺑﻮ ﺍﳉﻠﻴﺪ ﻫﻮ ﺍﻟﻘﺎﺋﻞ ﻭﺭﺃﻯ ﺟﺎﺭﻳ ﹰﺔ ﺳﻮﺩﺍﺀ ﻏﻠﻴﻈﺔ ﺍﳉﺴﻢ‪:‬‬
‫ﺇﻥ ﱂ ﻳﺼﺒﲏ ﺃﺟﻠﻲ ﻓﺎﺧﺘﺮﻡ ‪ ...‬ﺃﺷﺘﺮ ﻣﻦ ﻣﺎﱄ ﺻﻨﺎﻋﹰﺎ ﻛﺎﻟﺼﻨﻢ‬
‫ﻋﺮﻳﻀﺔ ﺍﳌﻌﻄﺲ ﺧﺸﻨﺎﺀ ﺍﻟﻘﺪﻡ ‪ ...‬ﺗﻜﻮﻥ ﺃﻡ ﻭﻟ ٍﺪ ﻭﲣﺘﺪﻡ‬
‫ﺇﺫﺍ ﺃﺑﻨﻬﺎ ﺟﺎﺀ ﺑﺸ ﹴﺮ ﱂ ﻳﻠﻢ ‪ ...‬ﻳﻘﺘﻞ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻮﰱ ﺍﻟﺬﻣﻢ‬

‫ﻋﻨﺎﺏ ﺑﻦ ﻭﺭﻗﺎﺀ ﻟﺸﻴﺒﺎﱐ‬

‫ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺃﰊ ﺳﻌ ٍﺪ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻬﺎﻥ ﺍﻟﻐﻨﻮﻱ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻋﻦ ﺃﰊ‬
‫ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌﺬﺭﻱ ﺑﺎﳌﻐﺮﺏ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﱪﻛﺎﺕ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺰﺑﲑﻱ ﺑﺎﻷﻧﺪﻟﺲ‪ ،‬ﻋﻦ ﺃﰊ‬
‫ﺳﻌﻴ ٍﺪ ﺍﻟﺴﲑﺍﰲ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ ﺑﺎﻷﻧﺪﻟﺲ‪ ،‬ﻋﻦ ﺃﰊ ﺳﻌﻴ ٍﺪ ﺍﻟﺴﲑﺍﰲ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ ﻋﻦ ﺍﳌﱪﺩ‬
‫ﻼ ﻣﺜﻞ ﺍﻷﺻﻤﻌﻲ ﳑﻦ‬‫ﻗﺎﻝ‪ :‬ﳌﺎ ﻭﺻﻞ ﺍﳌﺄﻣﻮﻥ ﺇﱃ ﺑﻐﺪﺍﺩ ﻭﻗﺮ ﻬﺑﺎ ﻗﺎﻝ ﻟﻴﺤﲕ ﺑﻦ ﺃﻛﺜﻢ‪ :‬ﻭﺩﺩﺕ ﻟﻮ ﺃﱐ ﻭﺟﺪﺕ ﺭﺟ ﹰ‬
‫ﻋﺮﻑ ﺃﺧﺒﺎﺭ ﺍﻟﻌﺮﺏ ﻭﺃﻳﺎﻣﻬﺎ ﻭﺃﺷﻌﺎﺭﻫﺎ ﻓﻴﺼﺤﺒﲏ ﻛﻤﺎ ﺻﺤﺐ ﺍﻷﺻﻤﻌﻲ ﺍﻟﺮﺷﻴﺪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﳛﲕ‪ :‬ﻫﻬﻨﺎ ﺷﻴﺦ‬
‫ﻳﻌﺮﻑ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﻳﻘﺎﻝ ﻟﻪ ﻋﺘﺎﺏ ﺑﻦ ﻭﺭﻗﺎﺀ ﻣﻦ ﺑﲏ ﺷﻴﺒﺎﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺎﺑﻌﺚ ﻟﻨﺎ ﻓﻴﻪ ﳐﻀﺮ ﻓﻘﺎﻝ ﻟﻪ ﳛﲕ‪ :‬ﺇﻥ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﻳﺮﻏﺐ ﰲ ﺣﻀﻮﺭﻙ ﳎﻠﺴﻪ ﻭﰲ ﳏﺎﺩﺛﺘﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺷﻴﺦ ﻛﺒﲑ ﻭﻻ ﻃﺎﻗﺔ ﱄ‪ ،‬ﻷﻧﻪ ﺫﻫﺐ ﻣﲏ ﺍﻷﻃﻴﺒﺎﻥ‪.‬‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﺄﻣﻮﻥ‪ :‬ﻻﺑﺪ ﻣﻦ ﺫﻟﻚ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻓﺎﲰﻊ ﻣﺎ ﺣﻀﺮﱐ‪ ،‬ﻓﻘﺎﻝ ﺍﻗﺘﻀﺎﺑﹰﺎ‬
‫ﺃﺑﻌﺪ ﺳﺘﲔ ﺃﺻﺒﻮ ‪ ...‬ﻭﺍﻟﺸﻴﺐ ﻟﻠﻤﺮﺀ ﺣﺮﺏ‬
‫ﺷﻴﺐ ﻭﺳﻦ ﻭﺇﰒ ‪ ...‬ﺃﻣﺮ ﻟﻌﻤﺮﻙ ﺻﻌﺐ‬
‫ﻳﺎ ﺑﻦ ﺍﻹﻣﺎﻡ ﻓﻬﻼ ‪ ...‬ﺃﻳﺎﻡ ﻋﻮﺩﻱ ﺭﻃﺐ‬
‫ﻭﺇﺫ ﻣﺸﻴﱯ ﻗﻠﻴﻞ ‪ ...‬ﻭﻣﻨﻬﻞ ﺍﻟﻌﻴﺶ ﻋﺬﺏ‬
‫ﻓﺎﻵﻥ ﳌﺎ ﺭﺃﻯ ﰊ ‪ ...‬ﻋﻮﺍﺫﱄ ﻣﺎ ﺃﺣﺒﻮﺍ‬
‫ﺁﻟﻴﺖ ﺃﺷﺮﺏ ﺭﺍﺣﹰﺎ ‪ ...‬ﻣﺎ ﺣﺞ ﷲ ﺭﻛﺐ‬
‫ﻓﻘﺎﻝ ﺍﳌﺄﻣﻮﻥ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﺘﺐ ﺑﺎﻟﺬﻫﺐ ﻭﺃﻋﻔﻰ ﻟﺸﻴﺦ ﻭﺃﻣﺮ ﻟﻪ ﲜﺎﺋﺰ ٍﺓ‪.‬‬
‫ﲏ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﻟﻨﺤﻮﻱ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﺟ ﹴ‬
‫ﻭﻛﺎﻥ ﺟﲏ ﺃﺑﻮﻩ ﳑﻠﻮﻛﹰﺎ ﺭﻭﻣﻴﹰﺎ ﻟﺴﻠﻴﻤﺎﻥ ﺑﻦ ﻓﻬﺪ ﺍﻷﺯﺩﻱ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﻣﻦ ﺃﺣﺬﻕ ﺃﻫﻞ ﺍﻷﺩﺏ ﻭﺃﻋﻠﻤﻬﻢ ﺑﺎﻟﻨﺤﻮ‬
‫ﻭﺍﻟﺘﺼﺮﻳﻒ‪ ،‬ﻭﺻﻨﻒ ﰲ ﺫﻟﻚ ﻛﺘﺒﹰﺎ ﺃﺑﺮ ﻬﺑﺎ ﻋﻠﻰ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﻭﺃﻋﺠﺰ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻭﱂ ﻳﻜﻦ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﻋﻠﻮﻣﻪ‬
‫ﺃﻛﻤﻞ ﻣﻨﻪ ﰲ ﺍﻟﺘﺼﺮﻳﻒ‪ ،‬ﻭﱂ ﻳﺘﻜﻠﻢ ﺃﺣﺪ ﰲ ﺍﻟﺘﺼﺮﻳﻒ ﺃﺩﻕ ﻛﻼﻣﹰﺎ ﻣﻨﻪ‪ ،‬ﻭﻣﺎﺕ ﻟﻠﻴﻠﺘﲔ ﺑﻘﻴﺘﺎ ﻣﻦ ﺻﻔ ﹴﺮ ﺳﻨﺔ ﺍﺛﻨﺘﲔ‬
‫ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﰲ ﺧﻼﻓﺔ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﻗﺒﻞ ﺍﻟﺜﻼﺛﲔ ﻭﺛﻼﲦﺎﺋٍﺔ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻓﺈﻥ ﺃﺻﺒﺢ ﺑﻼ ﻧﺴﺐ ‪ ...‬ﻓﻌﻠﻤﻲ ﰲ ﺍﻟﻮﺭﻯ ﻧﺴﱯ‬
‫ﻋﻠﻰ ﺃﱐ ﺃﻗﻮﻝ ﺇﱃ ‪ ...‬ﻗﺮﻭ ﹴﻡ ﺳﺎﺩ ٍﺓ ﳒﺐ‬
‫ﻗﻴﺎﺻﺮﺓ ﺇﺫﺍ ﻧﻄﻘﻮﺍ ‪ ...‬ﺍﺭﻡ ﺍﻟﺪﻫﺮ ﰲ ﺍﳋﻄﺐ‬
‫ﺃﻭﻻﻙ ﺩﻋﺎ ﺍﻟﻨﱯ ﳍﻢ ‪ ...‬ﻛﻔﻰ ﺷﺮﻓﹰﺎ ﺩﻋﺎﺀ ﻧﱯ‬

‫ﻭﺣﺪﺙ ﻏﺮﺱ ﺍﻟﻨﻌﻤﺔ ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﰊ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﻧﺸﺎﺀ ﰲ‬
‫ﺃﻳﺎﻡ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻭﺑﻌﺪﻫﺎ ﰲ ﺃﻳﺎﻡ ﺻﻤﺼﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﺑﻨﻪ ﻛﺎﺗﺐ ﻳﻌﺮﻑ ﺑﺄﰊ ﺍﳊﺴﲔ ﺍﻟﻘﻤﻲ ﻗﺎﻝ‪ :‬ﻭﺷﺎﻫﺪﺗﻪ ﰲ‬
‫ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ ﻳﻜﺘﺐ ﺑﲔ ﻳﺪﻳﻲ ﺟﺪﻱ ﺃﰊ ﺇﺳﺤﺎﻕ ﳌﺎ ﻭﻻﻩ ﺻﻤﺼﺎﻡ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺎﺗﻔﻖ ﺃﻧﻪ ﺣﻀﺮ ﻳﻮﻣﹰﺎ ﻋﻨﺪ ﺟﺪﻱ‬
‫ﲏ ﺍﻟﻨﺤﻮﻱ ﰲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺟﻠﺲ ﻳﺘﺤﺪﺙ ﻣﻊ ﺟﺪﻱ ﺗﺎﺭ ﹰﺓ ﻭﻣﻌﻲ ﺇﺫﺍ ﺍﺷﺘﻐﻞ‬ ‫ﺃﰊ ﺇﺳﺤﺎﻕ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟ ﹴ‬
‫ﺟﺪﻱ ﺃﺧﺮﻯ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻋﺎﺩﺓ ﰲ ﺣﺪﻳﺜﻪ ﺑﺄﻥ ﳝﻴﻞ ﺑﺸﻔﺘﻪ ﻭﻳﺸﲑ ﺑﻴﺪﻩ‪ ،‬ﻓﺒﻘﻲ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻘﻤﻲ ﺷﺎﺧﺼﹰﺎ ﺑﺒﺼﺮﻩ‬
‫ﲎ‪ :‬ﻣﺎ ﺑﻚ ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﲔ ﲢﺪﻕ ﺇﱃ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺗﻜﺜﺮ ﻣﻦ ﺍﻟﺘﻌﺠﺐ؟ ﻗﺎﻝ‪ :‬ﺷﻲﺀ ﻇﺮﻳﻒ‪،‬‬ ‫ﺗﻌﺠﺐ ﻣﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺟ ﹴ‬
‫ﻗﺎﻝ‪ :‬ﻣﺎ ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﺷﺒﻬﺖ ﻣﻮﻻﻱ ﺍﻟﺸﻴﺦ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻭﻳﻘﻮﻝ ﺑﺒﻮﺯﻩ ﻛﺬﺍ ﻭﺑﻴﺪﻩ ﻛﺬﺍ ﺑﻘﺮﺩ ﺭﺃﻳﺘﻪ ﺍﻟﻴﻮﻡ ﻋﻨﺪ‬
‫ﺻﻌﻮﺩﻱ ﺇﱃ ﺩﺍﺭ ﺍﳌﻤﻠﻜﺔ ﻭﻫﻮ ﻋﻠﻰ ﺷﺎﻃﺊ ﺩﺟﻠﺔ ﻳﻔﻌﻞ ﻣﺜﻞ ﻣﺎ ﻳﻔﻌﻞ ﻣﻮﻻﻱ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﺎﻣﺘﻌﺾ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻭﻗﺎﻝ‪:‬‬
‫ﻣﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﲔ ‪ -‬ﻓﺄﻋﺰﻙ ﺍﷲ ‪ -‬ﻭﻣﱴ ﺭﺃﻳﺘﲏ ﺃﻣﺰﺡ ﻓﺘﻤﺰﺡ ﻣﻌﻲ ﺃﻭ ﺃﳎﻦ ﻓﻨﻤﺠﻦ ﰊ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﻩ ﺃﺑﻮ‬
‫ﺍﳊﺴﲔ ﻗﺪ ﺣﺮﺩ ﻭﺍﺳﺘﺸﺎﻁ ﻭﻏﻀﺐ ﻗﺎﻝ‪ :‬ﺍﳌﻌﺬﺭﺓ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ ﻭﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺃﻥ ﺃﺷﺒﻬﻚ ﺑﺎﻟﻘﺮﺩ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺷﺒﻬﺖ ﺍﻟﻘﺮﺩ ﺑﻚ‪ ،‬ﻓﻀﺤﻚ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﺍﻋﺘﺬﺭﺕ‪ ،‬ﻭﻋﻠﻢ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺃﻬﻧﺎ ﻧﺎﺩﺭﺓ ﺗﺸﻴﻊ‪ ،‬ﻓﻜﺎﻥ‬
‫ﻳﺘﺤﺪﺙ ﻬﺑﺎ ﻫﻮ ﺩﺍﺋﻤﹰﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺍﺟﺘﺎﺯ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻳﻮﻣﹰﺎ ﻭﺃﺑﻮ ﺍﳊﺴﲔ ﰲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺑﲔ ﻳﺪﻳﻪ ﻛﺎﻧﻮﻥ ﻓﻴﻪ ﻧﺎﺭ ﻭﺍﻟﱪﺩ ﺷﺪﻳﺪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ‬
‫ﺍﳊﺴﲔ‪ :‬ﺗﻌﺎﻝ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ ﺇﱃ ﺍﻟﻨﲑ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻋﻮﺫ ﺑﺎﷲ‪ ،‬ﺍﻟﻨﲑ‪ :‬ﻫﻮ ﺻﻤﺎﺩ ﺍﻟﺒﻘﺮ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺎﺧﺮﺯﻱ ﰲ ﺩﻣﻴﺔ ﺍﻟﻘﺼﺮ ﻓﻘﺎﻝ‪ :‬ﻟﻴﺲ ﻷﺣﺪ ﻣﻦ ﺃﺋﻤﺔ ﺍﻷﺩﺏ ﰲ ﻓﺘﺢ‬
‫ﺍﳌﻘﻔﻼﺕ ﻭﺷﺮﺡ ﺍﳌﺸﻜﻼﺕ ﻣﺎﻟﻪ‪ ،‬ﻓﻘﺪ ﻭﻗﻊ ﻋﻠﻴﻬﺎ ﻣﻦ ﲦﺮﺍﺕ ﺍﻹﻋﺮﺍﺏ ﻭﻻﺳﻴﻤﺎ ﰲ ﻋﻠﻢ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻣﻦ ﺗﺄﻣﻞ‬
‫ﻣﺼﻨﻔﺎﺗﻪ ﻭﻗﻒ ﻋﻠﻰ ﺑﻌﺾ ﺻﻔﺎﺗﻪ‪ ،‬ﻓﻮﺭﰊ ﺇﻧﻪ ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻦ ﺷﻌﺮﻩ ﻭﻣﺎ ﻛﻨﺖ ﺃﻋﻠﻢ ﺃﻧﻪ ﻳﻨﻈﻢ ﺍﻟﻘﺮﻳﺾ ﺃﻭ‬
‫ﻳﺴﻴﻎ ﺫﻟﻚ ﺍﳉﺮﻳﺾ ﺣﱴ ﻗﺮﺃﺕ ﻣﺮﺛﻴ ﹰﺔ ﰲ ﺍﳌﺘﻨﱯ ﺃﻭﳍﺎ‪:‬‬
‫ﻯ ﺩﻭﺣﺔ ﺍﻟﻜﺘﺐ‬
‫ﻏﺎﺽ ﺍﻟﻘﺮﻳﺾ ﻭﺃﺫﻭﺕ ﻧﻀﺮﺓ ﺍﻷﺩﺏ ‪ ...‬ﻭﺻﻮﺣﺖ ﺑﻌﺪ ﺭ ﹴ‬
‫ﺳﻠﺒﺖ ﺛﻮﺏ ﻬﺑﺎﺀ ﻛﻨﺖ ﺗﻠﺒﺴﻪ ‪ ...‬ﻛﻤﺎ ﲣﻄﻒ ﺑﺎﳋﻄﻴﺔ ﺍﻟﺴﻠﺐ‬
‫ﻣﺎ ﺯﻟﺖ ﺗﺼﺤﺐ ﰲ ﺍﳉﻠﻲ ﺇﺫﺍ ﺍﻧﺸﻌﺒﺖ ‪ ...‬ﻗﻠﺒﹰﺎ ﲨﻴﻌﹰﺎ ﻭﻋﺰﻣﹰﺎ ﻏﲑ ﻣﻨﺸﻌﺐ‬
‫ﻭﻗﺪ ﺣﻠﺒﺖ ﻟﻌﻤﺮﻱ ﺍﻟﺪﻫﺮ ﺃﺷﻄﺮﻩ ‪ ...‬ﲤﻄﻮ ﻬﺑﻤﺔ ﻻﻭﺍ ٍﻥ ﻭﻻ ﻧﺼﺐ‬
‫ﻣﻦ ﻟﻠﻬﻮﺍﺟﻞ ﳛﻴﻲ ﻣﻴﺖ ﺃﺭﲰﻬﺎ ‪ ...‬ﺑﻜﻞ ﺟﺎﺋﻠﺔ ﺍﻟﺘﺼﺪﻳﺮ ﻭﺍﳊﻘﺐ‬
‫ﻗﺒﺎﺀ ﺧﻮﺻﺎﺀ ﳏﻤﻮ ٍﺩ ﻋﻼﻟﺘﻬﺎ ‪ ...‬ﺗﻨﺒﻮ ﻋﺮﻳﻜﺘﻬﺎ ﺑﺎﳊﻠﺲ ﻭﺍﻟﻘﺘﺐ‬
‫ﺃﻡ ﻣﻦ ﺍﻟﺒﻴﺾ ﺍﻟﻈﺒﺎ ﺗﻮﻛﺎﻓﻬﻦ ﺩﻡ ‪ ...‬ﺃﻡ ﻣﻦ ﻟﺴﻤﺮ ﺍﻟﻘﻨﺎ ﻭﺍﻟﺰﻏﻒ ﻭﺍﻟﻴﻠﺐ‬
‫ﺃﻡ ﻟﻠﺠﺤﺎﻓﻞ ﻳﺬﻛﻰ ﲨﺮ ﺟﺎﲪﻬﺎ ‪ ...‬ﺣﱴ ﻳﻘﺮﻬﺑﺎ ﻣﻦ ﺟﺎﺣﻢ ﺍﻟﻠﻬﺐ‬
‫ﺃﻡ ﻟﻠﻤﺤﺎﻓﻞ ﺇﺫ ﺗﺒﺪﻭ ﻟﺘﻌﻤﺮﻫﺎ ‪ ...‬ﺑﺎﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ ﻭﺍﻷﻣﺜﺎﻝ ﻭﺍﳋﻄﺐ‬
‫ﺃﻡ ﻟﻠﺼﻮﺍﻫﻞ ﳏﻤﺮﺍ ﺳﺮﺍﺑﻠﻬﺎ ‪ ...‬ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻏﺮﺑﺖ ﻣﻌﺮﻭﻓﺔ ﺍﻟﺸﻬﺐ‬
‫ﺃﻡ ﻟﻠﻤﻨﺎﻫﻞ ﻭﺍﻟﻈﻠﻤﺎﺀ ﻋﺎﻃﻔﺔ ‪ ...‬ﻳﻮﺍﺻﻞ ﺍﻟﺴﻜﺮ ﺑﲔ ﺍﻟﻮﺭﺩ ﻭﺍﻟﻘﺮﺏ‬
‫ﺃﻡ ﻟﻠﻘﺴﺎﻃﻞ ﺗﻌﺘﻢ ﺍﳊﺰﻭﻥ ﻬﺑﺎ ‪ ...‬ﺃﻡ ﻣﻦ ﻟﻀﻐﻢ ﺍﳍﺰﺑﺮ ﺍﻟﻀﻴﻐﻢ ﺍﳊﺮﺏ‬
‫ﺃﻡ ﻟﻠﻤﻠﻮﻙ ﳛﻠﻴﻬﺎ ﻭﻳﻠﺒﺴﻬﺎ ‪ ...‬ﺣﱴ ﲤﺎﻳﺲ ﰲ ﺃﺑﺮﺍﺭﻫﺎ ﺍﻟﻘﺸﺐ‬
‫ﺑﺎﺗﺖ ﻭﺳﺎﺩﻯ ﺃﻃﺮﺍﺏ ﺗﺆﺭﻗﲏ ‪ ...‬ﳌﺎ ﻏﺪﻭﺕ ﻟﻘﻰ ﰲ ﻗﺒﻀﺔ ﺍﻟﺜﻮﺏ‬
‫ﻋﻤﺮﺕ ﺧﺪﻥ ﺍﳌﺴﺎﻋﻲ ﻏﲑ ﻣﻀﻄﻬ ٍﺪ ‪ ...‬ﻛﺎﻟﻨﺼﻞ ﱂ ﻳﺪﻧﺲ ﻳﻮﻣﹰﺎ ﻭﱂ ﻳﻌﺐ‬
‫ﻓﺎﺫﻫﺐ ﻋﻠﻴﻚ ﺳﻼﻡ ﺍﺠﻤﻟﺪ ﻣﺎ ﻗﻠﻘﺖ ‪ ...‬ﺧﻮﺹ ﺍﻟﺮﻛﺎﺋﺐ ﺑﺎﻷﻛﻮﺍﺭ ﻭﺍﻟﺸﻌﺐ‬
‫ﲏ ﳛﻀﺮ ﲝﻠﺐ ﻋﻨﺪ ﺍﳌﺘﻨﱯ ﻛﺜﲑﹰﺍ ﻭﻳﻨﺎﻇﺮﻩ ﰲ‬ ‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻄﺮﺍﺋﻔﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟ ﹴ‬
‫ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺤﻮ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺷﻌﺮﻩ ﺃﻧﻔ ﹰﺔ ﻭﺇﻛﺒﺎﺭﹰﺍ ﻟﻨﻔﺴﻪ‪ .‬ﻭﻛﺎﻥ ﺍﳌﺘﻨﱯ ﻳﻘﻮﻝ ﰲ ﺃﰊ ﺍﻟﻔﺘﺢ‪:‬‬
‫ﻫﺬﺍ ﺭﺟﻞ ﻻ ﻳﻌﺮﻑ ﻗﺪﺭﻩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺳﺌﻞ ﺍﳌﺘﻨﱯ ﺑﺸﲑﺍﺯ ﻋﻦ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻛﺎﻥ ﺍﺑﻨﺎ ﻋﺪ ﹴﻭ ﻛﺎﺛﺮﺍﻩ ‪ ...‬ﻟﻪ ﻳﺎﺀﻱ ﺣﺮﻭﻑ ﺃﻧﻴﺴﻴﺎﻥ‬
‫ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﺻﺪﻳﻘﻨﺎ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺣﺎﺿﺮﹰﺍ ﻟﻔﺴﺮﻩ‪ .‬ﻭﺣﺪﺙ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠ ﹴﻲ ﺍﳊﺼﺮﻱ ﰲ ﻛﺘﺎﺏ‬
 ‫ﲏ ﺍﻟﻨﺤﻮﻱ‪:‬‬
‫ﺍﻟﻨﻮﺭﻳﻦ‪ :‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺍﺑﻦ ﺟ ﹴ‬
‫ﻏﺰﺍﻝ ﻏﲑ ﻭﺣﺸ ﹴﻰ ‪ ...‬ﺣﻜﻰ ﺍﻟﻮﺣﺸﻰ ﻣﻘﻠﺘﻪ‬
‫ﺭﺁﻩ ﺍﻟﻮﺭﺩ ﳚﲏ ﺍﻟﻮﺭ ‪ ...‬ﺩ ﻓﺎﺳﺘﻜﺴﺎﻩ ﺣﻠﺘﻪ‬

‫ﻭﺷﻢ ﺑﺄﻧﻔﻪ ﺍﻟﺮﳛﺎ ‪ ...‬ﻥ ﻓﺎﺳﺘﻬﺪﺍﻩ ﺯﻫﺮﺗﻪ‬

‫ﻭﺫﺍﻗﺖ ﺭﳛﻪ ﺍﻟﺼﻬﺒﺎ ‪ ...‬ﺀ ﻓﺎﺧﺘﻠﺴﺘﻪ ﻧﻜﻬﺘﻪ‬
‫ﲏ ﳑﺘﻌﹰﺎ ﺑﺈﺣﺪﻯ ﻋﻴﻨﻴﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻘﻮﻝ ﰲ ﺻﺪﻳ ﹴﻖ ﻟﻪ‪:‬‬‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺑﻦ ﺟ ﹴ‬
‫ﺻﺪﻭﺩﻙ ﻋﲏ ﻭﻻ ﺫﻧﺐ ﱄ ‪ ...‬ﺩﻟﻴﻞ ﻋﻠﻰ ﻧﻴٍﺔ ﻓﺎﺳﺪﻩ‬
‫ﻓﻘﺪ ﻭﺣﻴﺎﺗﻚ ﳑﺎ ﺑﻜﻴﺖ ‪ ...‬ﺧﺸﻴﺖ ﻋﻠﻰ ﻋﻴﲏ ﺍﻟﻮﺍﺣﺪﻩ‬
‫ﻭﻟﻮﻻ ﳐﺎﻓﺔ ﺃﻻ ﺃﺭﺍﻙ ‪ ...‬ﳌﺎ ﻛﺎﻥ ﰲ ﺗﺮﻛﻬﺎ ﻓﺎﺋﺪﻩ‬
‫ﻭﺣﺪﺛﺖ ﺃﻧﻪ ﺻﺤﺐ ﺃﺑﺎ ﻋﻠ ﹴﻲ ﺍﻟﻔﺎﺭﺳﻲ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﺻﺤﺒﺘﻪ ﻟﻪ‪ :‬ﺃﻧﺎ ﺃﺑﺎ ﻋﻠ ﹴﻲ ﺍﺟﺘﺎﺯ ﺑﺎﳌﻮﺻﻞ‬
‫ﻓﻤﺮ ﺑﺎﳉﺎﻣﻊ ﻭﺃﺑﻮ ﺍﻟﻔﺘﺢ ﰲ ﺣﻠﻘ ٍﺔ ﻳﻘﺮﺉ ﺍﻟﻨﺤﻮ ﻭﻫﻮ ﺷﺎﺏ ﻓﺴﺄﻟﻪ ﺃﺑﻮ ﻋﻠﻲ ﻋﻦ ﻣﺴﺄﻟٍﺔ ﰲ ﺍﻟﺘﺼﺮﻳﻒ ﻓﻘﺼﺮ ﻓﻴﻬﺎ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﺯﺑﺒﺖ ﻭﺃﻧﺖ ﺣﺼﺮﻡ‪ ،‬ﻓﺴﺄﻝ ﻋﻨﻪ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻫﺬﺍ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻓﻠﺰﻣﻪ ﻣﻦ ﻳﻮﻣﺌ ٍﺬ ﻭﺍﻋﺘﲎ‬
‫ﺑﺎﻟﺘﺼﺮﻳﻒ ﻓﻤﺎ ﺃﺣﺪ ﺃﻋﻠﻢ ﻣﻨﻪ ﺑﻪ ﻭﻻ ﺃﻗﻮﻡ ﺑﺄﺻﻮﻟﻪ ﻭﻓﺮﻭﻋﻪ‪ ،‬ﻭﻻ ﺃﺣﺴﻦ ﺃﺣﺪ ﺇﺣﺴﺎﻧﻪ ﰲ ﺗﺼﻨﻴﻔﻪ‪ .‬ﻓﻠﻤﺎ ﻣﺎﺕ‬
‫ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺗﺼﺪﺭ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﰲ ﳎﻠﺴﻪ ﺑﺒﻐﺪﺍﺩ ﺑﺄﺧﺬ ﻋﻨﻪ ﺍﻟﺜﻤﺎﻧﻴﲏ ﻭﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺒﺼﺮﻱ ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺴﻤﺴﻤﻲ‪.‬‬
‫ﻭﻛﺎﻥ ﻻﺑﻦ ﺟﲏ ﻣﻦ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﻋﺎ ﹴﻝ ﻭﻋﻼﺀ ﻭﻛﻠﻬﻢ ﺃﺩﺑﺎﺀ ﻓﻀﻼﺀ ﻗﺪ ﺧﺮﺟﻬﻢ ﻭﺍﻟﺪﻫﻢ ﻭﺣﺴﻦ ﺧﻄﻮﻃﻬﻢ‪،‬‬
‫ﲎ‪:‬‬
‫ﻓﻬﻢ ﻣﻌﺪﻭﺩﻭﻥ ﰲ ﺍﻟﺼﺤﻴﺤﻲ ﺍﻟﻀﺒﻂ‪ ،‬ﻭﺣﺴﲏ ﺍﳋﻂ‪ .‬ﻭﻣﻦ ﻛﺘﺎﺏ ﺳﺮ ﺍﻟﺴﺮﻭﺭ ﻷﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺟ ﹴ‬
‫ﺭﺃﻳﺖ ﳏﺎﺳﻦ ﺿﺤﻚ ﺍﻟﺮﺑﻴﻊ ‪ ...‬ﺃﻃﺎﻝ ﻋﻠﻴﻬﺎ ﺑﻜﺎﺀ ﺍﻟﺴﺤﺎﺏ‬
‫ﻭﻗﺪ ﺿﺤﻚ ﺍﻟﺸﻴﺐ ﰲ ﳌﱴ ‪ ...‬ﻓﻠﻢ ﻻ ﺃﺑﻜﻲ ﺭﺑﻴﻊ ﺍﻟﺸﺒﺎﺏ؟‬
‫ﺃﺃﺷﺮﺏ ﰲ ﺍﻟﻜﺄﺱ ﻛﻼ ﻭﺣﺎﺷﺎ ‪ ...‬ﻷﺑﺼﺮﻩ ﰲ ﺻﻔﺎﺀ ﺍﻟﺸﺮﺍﺏ؟‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﲢﺒﺐ ﺃﻭ ﺗﺬﺭﻉ ﺃﻭ ﺗﺄﰉ ‪ ...‬ﻓﻼ ﻭﺍﷲ ﻻ ﺃﺯﺩﺍﺩ ﺣﺒﺎ‬
‫ﺃﺧﺬﺕ ﺑﺒﻌﺾ ﺣﺒﻚ ﻛﻞ ﻗﻠﱯ ‪ ...‬ﻓﺈﻥ ﺭﻣﺖ ﺍﳌﺰﻳﺪ ﻓﻬﺎﺕ ﻗﻠﺒﺎ‬
‫ﲏ ﺍﻟﻨﺤﻮﻱ ﻭﻗﺪ ﺟﺮﻯ ﺑﻴﻨﻪ‬ ‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺼﺎﺑﺊ‪ :‬ﻭﻷﰊ ﻧﺼﺮ ﺑﺸﺮ ﺑﻦ ﻫﺎﺭﻭﻥ ﰲ ﺍﺑﻦ ﺟ ﹴ‬
‫ﲏ‪ :‬ﺑﻮﺩﻙ ﻟﻮ‬‫ﻭﺑﻴﻨﻪ ﰲ ﻣﻌﲎ ﺷﻴﻄﺎﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻳﻈﻬﺮ ﺑﺎﻟﺮﺍﻳﺔ ﺍﲰﻪ ﺍﻟﻌﺪﺍﺭ‪ ،‬ﻭﺇﺫﺍ ﻟﻘﻰ ﺇﻧﺴﺎﻧﹰﺎ ﻭﻃﺄﻩ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺟ ﹴ‬
‫ﻟﻘﻴﻚ ﻓﺈﻧﻪ ﻛﺎﻥ ﻷﻣﻨﺘﻴﻚ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻧﺼ ﹴﺮ‪:‬‬
‫ﺯﻋﻤﺖ ﺃﻥ ﺍﻟﻌﺪﺍﺭ ﺧﺪﱐ ‪ ...‬ﻭﻟﻴﺲ ﺧﺪﻧﹰﺎ ﱄ ﺍﻟﻌﺪﺍﺭ‬
‫ﻋﻔﺮ ﻣﻦ ﺍﳉﻦ ﺃﻧﺖ ﺃﻭﱃ ‪ ...‬ﺑﻪ ﻭﻓﻴﻪ ﻟﻚ ﺍﻓﺘﺨﺎﺭ‬
‫ﻓﺎﳉﻦ ﺟﻦ ﻭﳓﻦ ﺇﻧﺲ ‪ ...‬ﺷﺘﺎﻥ ﻫﺬﺍﻥ ﻳﺎ ﲪﺎﺭ‬
‫ﻭﳓﻦ ﻣﻦ ﻃﻴﻨ ٍﺔ ﺧﻠﻘﻨﺎ ‪ ...‬ﻣﺎ ﺧﻠﻖ ﺍﳉﻦ ﻣﻨﻪ ﻧﺎﺭ‬
‫ﺍﻟﻌﺮ ﻭﺍﻟﻌﺎﺭ ﻓﻴﻚ ﲤﺎ ‪ ...‬ﻭﺍﻟﻌﻮﺭ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻌﻮﺍﺭ‬
 ‫ﺡ ﻣﻦ ﺃﻧﺸﺄﺗﻪ‪ :‬ﺍﳊﻤﺪ ﷲ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﻣﺎﻟﻚ ﺍﻹﺑﺮﺍﻡ‬
‫ﲏ ﺧﻄﺒﺔ ﻧﻜﺎ ﹴ‬
‫ﻭﻧﻘﻞ ﻋﻦ ﺧﻂ ﺃﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺟ ﹴ‬
‫ﻭﺍﻟﻨﻘﺾ‪ ،‬ﺫﻱ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻌﻼﺀ‪ ،‬ﻭﺍﻟﻌﻈﻤﺔ ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻣﺒﺘﺪﻉ ﺍﳋﻠﻖ ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝﹴ‪ ،‬ﻭﺍﳌﺸﻬﻮﺩ ﲝﻘﻴﻘﺘﻪ ﰲ ﻛﻞ ﺣﺎﻝﹴ‪،‬‬
‫ﺍﻟﺬﻱ ﻣﻸﺕ ﺣﻜﻤﺘﻪ ﺍﻟﻘﻠﻮﺏ ﻧﻮﺭﺍﹰ‪ ،‬ﻓﺎﺳﺘﻮﺩﻉ ﻋﻠﻢ ﺍﻷﺷﻴﺎﺀ ﻛﺘﺎﺑﹰﺎ ﻣﺴﻄﻮﺭﺍﹰ‪ ،‬ﻭﺃﺷﺮﻕ ﰲ ﻏﻴﺎﻫﺐ ﺍﻟﺸﺒﻪ ﺧﺼﺎﺋﺺ‬
‫ﻧﻌﻮﺗﻪ‪ ،‬ﻭﺍﻏﺘﺮﻗﺖ ﺃﺭﺟﺎﺀ ﺍﻟﻔﻜﺮ ﺑﺴﻄﺒﺒﺔ ﻣﻠﻜﻮﺗﻪ‪ ،‬ﺃﲪﺪﻩ ﲪﺪ ﻣﻌﺘﺮﻑ ﲜﺰﻳﻞ ﻧﻌﻤﻪ ﻭﺃﺣﺎﻇﻴﻪ‪ ،‬ﻣﻠﺘﺒﺴﹰﺎ ﺑﺴﲏ ﻗﺴﻤﻪ‬
‫ﻭﺃﻋﺎﻃﻴﻪ‪ .‬ﻭﺃﺅﻣﻦ ﺑﻪ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ‪ ،‬ﻭﺃﺳﺘﺪﻓﻊ ﺑﻘﺪﺭﺗﻪ ﻣﻠﻤﺎﺕ ﺍﻟﺰﻣﻦ‪ ،‬ﻭﺃﺳﺘﻌﻴﻨﻪ ﻋﻠﻰ ﻧﻮﺍﺯﻝ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺃﺩﺭﺋﻪ‬
‫ﰲ ﳓﺮ ﻛﻞ ﳏﺬﻭﺭ‪ ،‬ﻭﺃﺷﻬﺪ ﺷﻬﺎﺩ ﹰﺓ ﲣﻀﻊ ﻟﻌﻠﻮﻫﺎ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﺃﻇﻠﺖ‪ ،‬ﻭﺗﻌﺠﺰ ﻋﻦ ﲪﻠﻬﺎ ﺍﻷﺭﺿﻮﻥ ﻭﻣﺎ‬
‫ﺲ ﺑﺎﳌﺮﺻﺎﺩ‪ ،‬ﻭﺃﻥ ﻻ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‪،‬‬
‫ﺃﻗﻠﺖ‪ ،‬ﺃﻧﻪ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺒﻌﺚ ﻭﺍﳌﻌﺎﺩ ﻭﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﻛﻞ ﻧﻔ ﹴ‬
‫ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ - ،‬ﻭﲝﻞ ﻭﻛﺮﻡ ‪ ، -‬ﻋﺒﺪﻩ ﺍﳌﻨﺘﺨﺐ‪ ،‬ﻭﺣﺠﺘﻪ ﻋﻠﻰ ﺍﻟﻌﺠﻢ ﻭﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﺘﻌﺘﻪ‬
‫ﺑﺎﳊﻖ ﺇﱃ ﺃﻭﻟﻴﺎﺋﻪ ﺿﻴﺎ ًﺀ ﻻﻣﻌﺎﹰ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﺮﺍﻕ ﻣﻦ ﺃﻋﺪﺍﺋﻪ ﺷﻬﺎﺑﹰﺎ ﺳﺎﻃﻌﺎﹰ‪ ،‬ﻓﺎﺑﺘﺬﻝ ﰲ ﺫﺍﺕ ﺍﷲ ﻧﻔﺴﻪ ﻭﺟﻬﺪﻫﺎ‪،‬‬
‫ﻼ ﻣﺎ ﻳﺮﺍﻩ ﺍﻷﻧﺎﻡ ﺻﻌﺒﺎﹰ‪ ،‬ﻭﻣﺴﺘﺨﺼﺒﹰﺎ ﻣﺎ ﻳﺮﻋﻮﻧﻪ ﺑﻴﻨﻬﻢ ﺟﺪﺑﹰﺎ‪ ،‬ﻳﻐﺎﻣﺲ‬
‫ﻭﺍﻧﺘﺤﻰ ﻣﻨﺎﻫﺞ ﺍﻟﺮﺷﺪ ﻭﻗﺼﺪﻫﺎ‪ ،‬ﻣﺴﺘﺴﻬ ﹰ‬
‫ﺐ ﻏﲑ ﻣﺬﻫﻮﻝﹴ‪ ،‬ﻭﻋﺰ ﹴﻡ ﻏﲑ ﻣﻔﻠﻮﻝ ﻳﺴﺘﻨﺠﺰ ﺍﷲ ﺻﺎﺩﻕ‬ ‫ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﳝﺎﺭﺱ ﺍﻟﺒﻐﺎﺓ ﻭﺃﻭﱃ ﺍﻟﺸﻘﺎﻕ‪ ،‬ﺑﻘﻠ ﹴ‬
‫ﻭﻋﺪﻩ‪ ،‬ﻭﻳﺴﻌﻰ ﰲ ﺧﻠﻮﺩ ﺍﳊﻖ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﺇﱃ ﺃﻥ ﻭﻃﺪ ﺑﻮﺍﱏ ﺍﻟﺪﻳﻦ ﻭﺃﺭﺳﺎﻫﺎ‪ ،‬ﻭﺷﺎﺩ ﺷﺮﻑ ﺍﻹﺳﻼﻡ ﻭﺃﲰﺎﻫﺎ‪،‬‬
‫ﻓﺼﺮﻡ ﻣﺪﺗﻪ ﺍﻟﱵ ﺃﻭﺗﻴﻬﺎ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻣﻮﻓﻘﹰﺎ ﲪﻴﺪﺍﹰ‪ ،‬ﰒ ﺍﻧﻜﻔﺄ ﺇﱃ ﺧﺎﻟﻘﻪ ﻣﻄﻤﺌﻨﺎ ﺑﻪ ﻓﻘﻴﺪﺍﹰ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﺎ ﻭﻣﺾ ﰲ ﺍﻟﻈﻼﻡ ﺑﺮﻕ‪ ،‬ﺃﻭ ﻧﺒﺾ ﰲ ﺍﻷﻧﺎﻡ ﻋﺮﻕ‪ ،‬ﻭﻋﻠﻰ ﺍﳋﺮﺓ ﺍﳌﺼﻄﻔﲔ ﻣﻦ ﺁﻟﻪ‪ ،‬ﻭﺍﳌﻘﺘﺪﻳﻦ ﺑﺸﺮﻑ ﻓﻌﺎﻟﻪ‪،‬‬
‫ﻭﺇﻥ ﳑﺎ ﺃﻓﺮﻁ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﺳﺎﺑﻖ ﺣﻜﻤﻪ‪ ،‬ﻭﺃﺟﺮﻯ ﺑﻜﻮﻧﻪ ﻗﻠﻢ ﻋﻠﻤﻪ‪ ،‬ﻟﻴﻀﻢ ﺑﻮﻗﻮﻋﻪ ﻣﺘﺒﺎﻳﻦ ﺍﻟﺸﻤﻞ‪ ،‬ﻭﻳﺰﻡ ﺑﻪ‬
‫ﺷﺎﺭﺩ ﺍﻟﻔﺮﻉ ﺇﱃ ﺍﻷﺻﻞ‪ ،‬ﺃﻥ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﻭﻫﻮ ﻛﻤﺎ ﻳﻌﻠﻢ ﻣﻦ ﺣﻀﺮ ﻣﻦ ﺫﻭﻱ ﺍﻟﺴﺘﺮ ﻭﺻﺪﻕ ﺍﳌﺨﺘﱪ‪،‬‬
‫ﻣﺸﺠﻮﺡ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻣﺄﻣﻮﻥ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻣﺘﻤﺴﻚ ﺑﻌﺼﺎﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺁﺧﺬ ﺑﺴﻨﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺧﻄﺐ ﻟﻸﻣﺮ ﺍﶈﻤﻮﻡ‪ ،‬ﻭﺍﻟﻘﺪﺭ‬
‫ﺍﶈﺘﻮﻡ‪ .‬ﻣﻦ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﺍﻟﻈﺎﻫﺮ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺃﻫﻞ ﺍﻟﱪ ﻭﺣﺴﻦ ﺍﻟﻜﻔﺎﻟﺔ ﻭﺍﻟﻜﻔﺎﻑ‪ ،‬ﻋﻘﻴﻠﺘﻪ ﻓﻼﻧﺔ ﺑﻨﺖ‬
‫ﻓﻼ ٍﻥ ﺧﲑﺓ ﻧﺴﺎﺋﻬﺎ ﻭﺻﻔﻮﺓ ﺁﺑﺎﺋﻬﺎ ﰲ ﺯﻛﺎﺀ ﻣﻨﺼﺒﻬﺎ ﻭﻃﻴﺐ ﻣﺮﻛﺒﻬﺎ‪ ،‬ﻭﻗﺪ ﺑﺬﻝ ﳍﺎ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬
‫ﻓﻠﻴﺸﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﺃﻫﻞ ﳎﻠﺴﻨﺎ‪ ) ،‬ﻭﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﹰﺍ( ﰒ ﻳﻘﺮﳘﺎ ﰒ ﻳﻘﺎﻝ‪ :‬ﻻﺀﻡ ﺍﷲ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻛﻠﻤﺘﻴﻜﻤﺎ‪،‬‬
‫ﻭﺃﺩﺍﻡ ﺑﺎﳊﺴﲎ ﺑﻴﻨﻜﻤﺎ‪ ،‬ﻭﺧﺎﺭ ﻟﻜﻤﺎ ﻓﻴﻤﺎ ﻗﻀﻰ‪ .‬ﻭﻻ ﺃﺑﺘﺮ ﻛﻤﺎ ﺻﺎﱀ ﻣﺎ ﻛﺴﺎ ﻭﻫﻮ ﺣﺴﺒﻨﺎ ﻭﻛﻔﻰ‪.‬‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﻨﺼﻮﺭ ﻣﻮﻫﻮﺏ ﺑﻦ ﺍﳋﻀﺮ‪ ،‬ﺍﳉﻮﺍﻟﻴﻘﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺃﻧﺸﺪﻧﺎ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ‬
‫ﲏ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﰊ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﱪﻳﺰﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﻋﺎﱄ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟ ﹴ‬
‫ﻭﺣﻠﻮ ﴰﺎﺋﻞ ﺍﻷﺩﺏ ‪ ...‬ﻣﻨﻴﻒ ﻣﺮﺍﺗﺐ ﺍﳊﺴﺐ‬
‫ﺃﺧﻲ ﻓﺨﺮ ﻣﻔﺎﺧﺮﻩ ‪ ...‬ﻋﻘﺎﺋﻞ ﻋﻘﻠﺔ ﺍﻷﺩﺏ‬
‫ﻟﻪ ﻛﻠﻒ ﲟﺎ ﻛﻠﻔﺖ ‪ ...‬ﺑﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻡ ﺍﻟﻌﺮﺏ‬
‫ﺑﺒﻴﺖ ﻳﻔﺎﺗﺶ ﺍﻷﻧﻘﺎ ‪ ...‬ﺏ ﻋﻦ ﺃﺳﺮﺍﺭﻫﺎ ﺍﻟﻐﻴﺐ‬
‫ﻓﻤﻦ ﺟﺪ ٍﺩ ﺇﱃ ﺟﻠ ٍﺪ ‪ ...‬ﺇﱃ ﺻﻌ ٍﺪ ﺇﱃ ﺻﺒﺐ‬
‫ﻭﻳﺴﺮﺏ ﰲ ﻣﻌﺎﻧﻴﻬﺎ ‪ ...‬ﺑﻀﻴﺾ ﺭﻭﺍﺷﺢ ﺍﻟﺜﻐﺐ‬
‫ﻭﻳﻔﺮﻉ ﻓﻜﺮﻩ ﺍﻷﺑﻜﺎ ‪ ...‬ﺭ ﻣﻨﻬﺎ ﻣﻦ ﲪﻰ ﺍﳊﺠﺐ‬
‫ﻓﻴﱪﺩﻫﺎ ﻭﻛﺎﻥ ﻬﺑﺎ ‪ ...‬ﻭﺇﻥ ﺧﻔﻴﺖ ﺳﻨﺎ ﳍﺐ‬
 ‫ﻳﻐﺎﺯﻝ ﻣﻦ ﺗﺄﻣﻠﻬﺎ ‪ ...‬ﻏﺰﺍﻝ ﺍﳋﺮﺩ ﺍﻟﻌﺮﺏ‬
‫ﳚﺪ ﻬﺑﺎ ﻭﲢﺴﺒﻪ ‪ ...‬ﻟﻠﻄﻒ ﺍﻟﻔﻜﺮ ﰲ ﻟﻌﺐ‬
‫ﺑﺴﺎﻃﺔ ﻣﺬﻫﺐ ﺳﺒﻜﺖ ‪ ...‬ﻋﻠﻴﻪ ﻣﺎﺀﺓ ﺍﻟﺬﻫﺐ‬
‫ﻭﺭﻗﺔ ﻣﺄﺧ ٍﺬ ﺷﻬﺪﺕ ‪ ...‬ﺑﻐﻠﻈﺔ ﻛﻞ ﻣﻨﺘﺨﺐ‬
‫ﻭﻃﺮﺩﹰﺍ ﻟﻠﻔﺮﻭﻉ ﻋﻠﻰ ‪ ...‬ﺃﺻﻮ ﹴﻝ ﻭﻃ ٍﺪ ﺭﺗﺐ‬
‫ﺇﺫﺍ ﻣﺎ ﺍﳓﻂ ﻏﺎﺋﺮﻫﺎ ‪ ...‬ﲰﺎ ﻓﺮﻋﹰﺎ ﻋﻠﻰ ﺍﻟﺮﺗﺐ‬
‫ﻗﻴﺎﺳﹰﺎ ﻣﺜﻞ ﻣﺎ ﻭﻗﺪﺕ ‪ ...‬ﺑﻠﻴ ﹴﻞ ﺑﺮﺯﺓ ﺍﻟﺸﻬﺐ‬
‫ﻭﺃﻟﻔﺎﻇﹰﺎ ﻣﻬﺬﺑﺔ ﺍﳊﻮﺍ ‪ ...‬ﺷﻲ ﺛﺮ ﹰﺓ ﺍﻟﺴﺤﺐ‬
‫ﻓﻄﻮﺭﹰﺍ ﻣﻦ ﺫﺭﻯ ﻋﻠ ﹴﻢ ‪ ...‬ﻭﻃﻮﺭﹰﺍ ﻣﻦ ﺫﺭﻯ ﻃﻨﺐ‬
‫ﺇﺫﺍ ﺣﺎﺯﺕ ﻟﻨﺎ ﺳﻠﺒﹰﺎ ‪ ...‬ﻓﻌﺪ ﻋﻦ ﺍﻟﻘﻨﺎ ﺍﻟﺴﻠﺐ‬
‫ﺗﺮﻛﺖ ﻣﺴﺎﺟﻠﻲ ﺃﺩﰊ ‪ ...‬ﻃﻮﺍﻝ ﺍﻟﺪﻫﺮ ﰲ ﺗﻌﺐ‬
‫ﺇﺫﺍ ﺃﺟﺮﻭﺍ ﺇﱃ ﺃﻣ ٍﺪ ‪ ...‬ﻓﻘﻞ ﰲ ﻫﺎﻓ ٍﺔ ﻟﻐﺐ‬
‫ﻭﺇﻥ ﺭﺍﻣﻮﺍ ﻣﺒﺎﺩﻫﱵ ‪ ...‬ﺳﺒﻘﺖ ﻭﺃﻭﻃﺌﻮﺍ ﻋﻘﱮ‬
‫ﻭﻛﻴﻒ ﻳﺮﻭﻡ ﻣﻨﺰﻟﱴ ‪ ...‬ﻧﺰﻳﻞ ﺧﺒﺎﺋﺚ ﺍﻟﺘﺮﺏ؟‬

‫ﻭﻫﻞ ﻳﺴﻤﻮ ﻟﻘﺎﺭﻋﱵ ‪ ...‬ﺧﻔﻴﺾ ﺍﳋﺪ ﺫﻭ ﺣﺪﺏ‬

‫ﻭﻫﻞ ﻳﻨﺘﺎﻁ ﰊ ﺳﺒﺒﹰﺎ ‪ ...‬ﺿﻌﻴﻒ ﻣﻘﺎﻋﺪ ﺍﻟﺴﺒﺐ‬
‫ﺃﻏﺮﺓ ﻭﺟﻪ ﺳﺎﺑﻘﻬﺎ ‪ ...‬ﺗﻘﺎﺱ ﺑﺸﻌﻠﻪ ﺍﻟﺬﻧﺐ؟‬
‫ﺷﻜﺮﺕ ﺍﷲ ﻧﻌﻤﺘﻪ ‪ ...‬ﻭﻣﺎ ﺃﻭﻻﻩ ﻣﻦ ﺃﺭﺏ‬
‫ﺯﻛﺖ ﻋﻨﺪﻱ ﺻﻨﺎﺋﻌﻪ ‪ ...‬ﻓﻮﻓﻘﲏ ﻭﺃﺣﺴﻦ ﰊ‬
‫ﲣﻮﻟﲏ ﻭﺧﻮﻟﲏ ‪ ...‬ﻭﻧﻮﻟﲏ ﻭﻧﻮﻩ ﰊ‬
‫ﻭﺃﺧﺮ ﻣﻦ ﻳﻘﺎﺩﻣﲏ ‪ ...‬ﻭﺃﻋﻼﱐ ﻭﺃﺭﻏﻢ ﰊ‬
‫ﻓﻴﺎ ﺑﺄﰊ ﻣﻨﺎﺋﺤﻪ ‪ ...‬ﻭﻗﻞ ﳍﻦ ﻳﺎ ﺑﺄﰊ‬
‫ﻼ ‪ ...‬ﺑﺮﻓ ﹴﻞ ﺟﺪ ﻣﻨﺸﻌﺐ‬
‫ﺿﻔﻮﻥ ﻋﻠﻰ ﻋﻄﻒ ﻋ ﹰ‬
‫ﺐ ‪ ...‬ﻓﻌﻠﻰ ﰲ ﺍﻟﻮﺭﻯ ﻧﺴﱯ‬ ‫ﻓﺈﻥ ﺃﺻﺒﺢ ﺑﻼ ﻧﺴ ﹴ‬
‫ﻋﻠﻰ ﺃﱐ ﺃﺅﻭﻝ ﺇﱃ ‪ ...‬ﻗﺮﻭ ﹴﻡ ﺳﺎﺩٍﺓ ﳒﺐ‬
‫ﻗﻴﺎﺻﺮﺓ ﺇﺫﺍ ﻧﻄﻘﻮﺍ ‪ ...‬ﺃﺭﻡ ﺍﻟﺪﻫﺮ ﺫﻭ ﺍﳋﻄﺐ‬
‫ﺃﻭﻻﻙ ﺩﻋﺎ ﺍﻟﻨﱯ ﳍﻢ ‪ ...‬ﻛﻔﻰ ﺷﺮﻓﹰﺎ ﺩﻋﺎﺀ ﻧﱯ‬
‫ﻭﺇﻣﺎ ﻓﺎﺗﲏ ﻧﺸﺐ ‪ ...‬ﻛﻔﺎﱐ ﺫﺍﻙ ﻣﻦ ﻧﺸﱯ‬
‫ﻭﺇﻥ ﺃﺭﻛﺐ ﻣﻄﺎ ﺳﻔ ﹴﺮ ‪ ...‬ﳎﺪ ﺍﻟﻮﺭﺩ ﻭﺍﻟﻘﺮﺏ‬
‫ﻓﺈﱐ ﳐﺪﻝ ﺧﻠﻔﹰﺎ ‪ ...‬ﻳﻀﺎﺣﻲ ﺍﻟﺸﻤﺲ ﻣﻦ ﻛﺜﺐ‬
 ‫ﺇﺫﺍ ﱂ ﻳﺒﻖ ﱄ ﻋﻘﺐ ‪ ...‬ﺃﻗﺎﻣﺖ ﺧﲑ ﻣﺎ ﻋﻘﺐ‬
‫ﻣﻮﺷﺤ ﹰﺔ ﻣﺮﺷﺤ ﹰﺔ ‪ ...‬ﻟﻨﻞ ﺍﻟﻐﺎﻱ ﻣﻦ ﻛﺜﺐ‬
‫ﻳﺼﻢ ﺻﺪﻯ ﺍﳊﺴﻮﺩ ﳍﺎ ‪ ...‬ﻭﳜﺮﻕ ﺃﻃﺮﻕ ﺍﻟﺮﻛﺐ‬
‫ﺇﺫﺍ ﺍﻫﺘﺰﺕ ﻛﺘﺎﺋﺒﻬﺎ ‪ ...‬ﻫﻔﺖ ﺧﻔﺎﻗﺔ ﺍﻟﻌﺬﺏ‬
‫ﻕ ‪ ...‬ﻋﻠﻰ ﺍﻷﻳﺎﻡ ﻭﺍﳊﻘﺐ‬
‫ﺃﺯﻭﻝ ﻭﺫﻛﺮﻫﺎ ﺑﺎ ﹴ‬
‫ﺗﻨﺎﻗﻠﻬﺎ ﺍﻟﺮﻭﺍﺓ ﳍﺎ ‪ ...‬ﻋﻠﻰ ﺍﻷﺟﻔﺎﻥ ﻣﻦ ﺣﺪﺏ‬
‫ﻓﲑﺗﻊ ﰲ ﺃﺯﺍﻫﺮﻫﺎ ‪ ...‬ﻣﻠﻮﻙ ﺍﻟﻌﺠﻢ ﻭﺍﻟﻌﺮﺏ‬
‫ﻓﻤﻦ ﻣﻐﻦ ﺇﱃ ﻣﺪ ٍﻥ ‪ ...‬ﺇﱃ ﻣﺜ ﹴﻦ ﺇﱃ ﻃﺮﺏ‬
‫ﻛﻔﺎﻫﺎ ﺃﻥ ﻳﻘﻮﻝ ﳍﺎ ‪ ...‬ﻬﺑﺎ ﺍﻟﺪﻭﻟﺔ ﺍﻗﺘﺮﰊ‬
‫ﺇﱃ ﺍﷲ ﺍﳌﺼﲑ ﻏﺪﹰﺍ ‪ ...‬ﻭﻋﻨﺪ ﺍﷲ ﻣﻄﻠﱯ‬
‫ﻟﻪ ﻇﻬﺮﻱ ﻭﻋﺘﻤﻠﻲ ‪ ...‬ﻭﻣﺘﺠﻬﻲ ﻭﻣﻨﻘﻠﱯ‬
‫ﻓﻘﻞ ﻟﻠﻐﺎﻣﻄﻲ ﻧﻌﻰ ‪ ...‬ﻭﻣﺎ ﺭﺍﻋﻴﺖ ﻣﻦ ﻗﺮﰊ‬
‫ﻭﺗﺜﻤﲑﻱ ﻭﺗﻨﺸﺌﱴ ‪ ...‬ﻭﳏﺘﺎﱄ ﻭﻣﻀﻄﺮﰊ‬
‫ﻭﻬﻧﻀﻲ ﻋﻨﻚ ﺃﻃﻌﻦ ﰲ ‪ ...‬ﳓﻮﺭ ﺃﻭﺍﺑﺪ ﺍﻟﻨﻮﺏ‬
‫ﻭﺭﻓﻌﻲ ﻣﻦ ﺭﺫﺍﺋﻠﻚ ﺍﻝ ‪ ...‬ﻟﻮﺍﰐ ﺑﻌﻀﻬﺎ ﺳﺒﱯ‬
‫ﻭﻟﻮﻻ ﺃﻧﺖ ﻛﺎﻥ ﺃﺩﻱ ‪ ...‬ﻡ ﻣﺄﺛﺮﰐ ﺑﻼ ﻧﺪﺏ‬
‫ﺃﳍﺎ ﺃﺷﺮﺕ ﻭﺃﻥ ‪ ...‬ﻧﺰﺕ ﺑﻚ ﺑﻄﻨﺔ ﺍﻟﻜﻠﺐ‬
‫ﻭﺃﻛﺮﻣﻚ ﺍﻷﻛﺎﺑﺮ ﱄ ‪ ...‬ﻭﺧﺎﻟﻄﺖ ﺍﻷﻣﺎﺛﻞ ﰊ‬
‫ﻭﺭﻓﻌﺖ ﺍﻟﺬﻻﺫﻝ ﻋﻦ ‪ ...‬ﻣﻌﺎﻃﻒ ﺗﺎﺋ ٍﻪ ﺣﺮﺏ‬
‫ﻭﺃﻧﺴﻴﺖ ﺍﻷﻭﺍﺋﻞ ﺑﺎﻝ ‪ ...‬ﺃﻭﺍﺧﺮ ﻧﺰﻗﺔ ﺍﻟﻌﺠﺐ‬
‫ﻭﻗﻠﺖ ﺃﻧﺎ ﻭﺃﻳﻦ ﺃﻧﺎ ‪ ...‬ﻭﻣﻦ ﻣﺜﻠﻲ ﻭﺣﺴﺒﻚ ﰊ؟‬
‫ﻭﻗﺎﻝ ﱄ ﺍﻟﻮﺯﻳﺮ ﻫﻨﺎ ‪ ...‬ﻭﺃﺩﻧﺎﱐ ﻭﺭﺣﺐ ﰊ‬
‫ﻭﻗﺪﻣﲏ ﻭﻟﻘﺒﲏ ‪ ...‬ﻭﻭﺳﻄﲏ ﻭﺻﺪﺭ ﰊ‬
‫ﺃﺳﺄﺕ ﺟﻮﺍﺭ ﻋﺎﺭﻓﱵ ‪ ...‬ﻓﺘﻖ ﺑﻄﻮﺍﺭﻕ ﺍﻟﻌﻘﺐ‬
‫ﻭﺣﺴﱯ ﺃﻥ ﺃﱂ ﺑﻜﺐ ‪ ...‬ﺭ ﻣﺜﻠﻚ ﺟﺎﺭﺣﹰﺎ ﺣﺴﺐ‬
‫ﻭﻟﻜﻦ ﺍﻟﺪﻭﺍﺀ ﻋﻠﻰ ‪ ...‬ﻛﺮﺍﻫﺘﻪ ﺷﻔﺎ ﺍﻟﻮﺻﺐ‬
‫ﲏ ﰲ ﺣﻠﺐ ﳛﻀﺮ ﻋﻨﺪ ﺍﳌﺘﻨﱯ ﺍﻟﻜﺜﲑ‪،‬‬ ‫ﺣﺪﺙ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻄﺮﺍﺋﻔﻲ ﺑﺒﻐﺪﺍﺩ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟ ﹴ‬
‫ﻭﻳﻨﺎﻇﺮﻩ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺤﻮ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ ﺇﻛﺒﺎﺭﹰﺍ ﻟﻨﻔﺴﻪ ﻋﻦ ﺫﻟﻚ ﻭﻛﺎﻥ ﺍﳌﺘﻨﱯ ﻳﻌﺠﺐ‬
‫ﺑﺄﰊ ﺍﻟﻔﺘﺢ ﻭﺫﻛﺎﺋﻪ ﻭﺣﺬﻗﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺭﺟﻞ ﻻ ﻳﻌﺮﻑ ﻗﺪﺭﻩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺳﺌﻞ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺑﺸﲑﺍﺯ ﻋﻦ‬
‫ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻛﺎﻥ ﺍﺑﻨﺎ ﻋﺪ ﹴﻭ ﻛﺎﺛﺮﺍﻩ ‪ ...‬ﻟﻪ ﻳﺄﺋﻲ ﺣﺮﻭﻑ ﺃﻧﻴﺴﻴﺎﻥ‬
 ‫ﻑ ﺇﺫﺍ‬
‫ﲏ ﺣﺎﺿﺮﹰﺍ ﻓﺴﺮﻩ‪ .‬ﻗﻠﺖ‪ :‬ﻭﺗﻔﺴﲑﻩ ﺃﻥ ﻟﻔﻈﺔ ﺇﻧﺴﺎ ٍﻥ ﲬﺴﺔ ﺃﺣﺮ ٍ‬
‫ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﺻﺪﻳﻘﻨﺎ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺑﻦ ﺟ ﹴ‬
‫ﻛﺎﻧﺖ ﻣﻜﱪﺓﹰ‪ ،‬ﻓﺈﺫﺍ ﺻﻐﺮ ﻗﻴﻞ ﺃﻧﻴﺴﻴﺎﻥ ﻓﺰﺍﺩ ﻋﺪﺩ ﺣﺮﻭﻓﻪ ﻭﺻﻐﺮ ﻣﻌﻨﺎﻩ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﻠﻤﻤﺪﻭﺡ‪ :‬ﺇﻥ ﻋﺪﻭﻙ ﺍﻟﺬﻱ ﻟﻪ‬
‫ﺇﺑﻨﺎﻥ ﻓﻴﻜﺎﺛﺮﻙ ﻬﺑﻤﺎ ﻛﺎﻧﺎ ﺯﺍﺋﺪﻳﻦ ﰲ ﻋﺪﺩﻩ ﻧﺎﻗﺼﲔ ﻣﻦ ﻓﻀﻠﻪ ﻭﻓﺨﺮﻩ‪ ،‬ﻷﻬﻧﻤﺎ ﺳﺎﻗﻄﺎﻥ ﺧﺴﻴﺴﺎﻥ ﻛﻴﺎﺋﻲ ﺃﻧﻴﺴﻴﺎﻥ‬
‫ﺗﺰﻳﺪﺍﻥ ﰲ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ﻭﺗﻨﻘﺼﺎﻥ ﻣﻦ ﻣﻌﻨﺎﻩ‪.‬‬

‫ﲎ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‬

‫ﻗﺮﺃﺕ ﲞﻂ ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻗﺎﻝ ﻟﻨﺎ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ‪ :‬ﺭﺃﻳﺖ ﲞﻂ ﺍﺑﻦ ﺟ ﹴ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻣﻴﺴﻴﲏ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﺭﻭﻳﺎﱐ ﻋﻦ ﺃﰊ ﺣﺎﰎ ﺳﻬﻞ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﺠﺴﺘﺎﱐ‬
‫ﺏ(‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻃﻮﰉ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻃﻴﱮ‪ ،‬ﻓﻘﻠﺖ ﺛﺎﻧﻴﹰﺎ‪ :‬ﻃﻮﰉ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻃﻴﱮ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﻗﺮﺃ ﻋﻠﻰ ﺃﻋﺮﺍﺏ )ﻃﻴﱯ ﳍﻢ ﻭﺣﺴﻦ ﻣﺂ ﹴ‬
‫ﻓﻠﻤﺎ ﻃﺎﻝ ﻋﻠﻲ ﻗﻠﺖ‪ :‬ﻃﻮﻃﻮ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊ‪ :‬ﻃﻰ ﻃﻰ ﺃﻣﺎ ﺗﺮﻯ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﺤﻴﺰﺓ ﻣﺎ ﺃﺑﻘﺎﻫﺎ ﻭﺃﺷﺪ ﳏﺎﻓﻈﺔ ﻫﺬﺍ‬
‫ﺍﻟﺒﺪﻭﻱ ﻋﻠﻴﻬﺎ‪ ،‬ﺣﱴ ﺇﻧﻪ ﺍﺳﺘﺴﻜﺮﻩ ﻋﻠﻲ ﺗﺮﻛﻬﺎ ﻓﺄﰉ ﺇﻻ ﺇﺧﻼﺩﹰﺍ ﺇﻟﻴﻬﺎ‪ .‬ﻭﳓﻮ ﺫﻟﻚ ﻗﺎﻝ ﻋﻤﺮﻭ ﺍﻟﻜﻠﱯ‪ :‬ﻭﻗﺪ ﺃﻧﺸﺪ‬
‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻷﺩﺏ‪:‬‬
‫ﺑﺎﻧﺖ ﻧﻌﻴﻤﺔ ﻭﺍﻟﺪﻧﻴﺎ ﻣﻔﺮﻗﺔ ‪ ...‬ﻭﺣﺎﻝ ﻣﻦ ﺩﻭﻬﻧﺎ ﻏﲑﺍﻥ ﻣﺰﻋﻮﺝ‬
‫ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻻ ﻳﻘﺎﻝ ﻣﺰﻋﻮﺝ‪ ،‬ﺇﳕﺎ ﻳﻘﺎﻝ ﻣﺰﻋﺞ ﻓﺠﻔﺎ ﺫﻟﻚ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﻳﻬﺠﻮ ﺍﻟﻨﺤﻮﻳﲔ‪:‬‬
‫ﻣﺎﺫﺍ ﻟﻘﻴﻨﺎ ﻣﻦ ﺍﳌﺴﺘﻌﺮﺑﲔ ﻭﻣﻦ ‪ ...‬ﻗﻴﺎﺱ ﳓﻮﻫﻢ ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﺑﺘﺪﻋﻮﺍ‬
‫ﺇﻥ ﻗﻠﺖ ﻗﺎﻓﻴﹰﺔ ﺑﻜﺮﹰﺍ ﻳﻜﻮﻥ ﻬﺑﺎ ‪ ...‬ﺑﻴﺖ ﺧﻼﻑ ﺍﻟﺬﻱ ﻗﺎﺳﻮﻩ ﺃﻭ ﺫﺭﻋﻮﺍ‬
‫ﻗﺎﻟﻮﺍ ﳊﻨﺖ ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﺘﺼﺒﹰﺎ ‪ ...‬ﻭﺫﺍﻙ ﺧﻔﺾ ﻭﻫﺬﺍ ﻟﻴﺲ ﻳﺮﺗﻔﻊ‬
‫ﻭﺧﺮﺻﻮﺍ ﺑﲔ ﻋﺒﺪ ﺍﷲ ﻣﻦ ﲪ ﹴﻖ ‪ ...‬ﻭﺑﲔ ﺯﻳ ٍﺪ ﻓﻄﺎﻝ ﺍﻟﻀﺮﺏ ﻭﺍﻟﻮﺟﻊ‬
‫ﻛﻢ ﺑﲔ ﻗﻮ ﹴﻡ ﻗﺪ ﺍﺣﺘﺎﻟﻮﺍ ﳌﻨﻄﻘﻬﻢ ‪ ...‬ﻭﺑﲔ ﻗﻮ ﹴﻡ ﻋﻠﻰ ﺇﻋﺮﺍﻬﺑﻢ ﻃﺒﻌﻮﺍ‬
‫ﻣﺎ ﻛﻞ ﻗﻮﱄ ﻣﺸﺮﻭﺣﹰﺎ ﻟﻜﻦ ﻓﺨﺬﻭﺍ ‪ ...‬ﻣﺎ ﺗﻌﺮﻓﻮﻥ ﻭﻣﺎ ﱂ ﺗﻌﺮﻓﻮﺍ ﻓﺪﻋﻮﺍ‬
‫ﻷﻥ ﺃﺭﺿﻲ ﺃﺭﺽ ﻻ ﺗﺸﺐ ﻬﺑﺎ ‪ ...‬ﻧﺎﺭ ﺍﺠﻤﻟﻮﺱ ﻭﻻ ﺗﺒﲏ ﻬﺑﺎ ﺍﻟﺒﻴﻊ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟﲏ‪ :‬ﻭﻋﻠﻰ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺨﻀﺮﱐ ﻗﺪﳝﹰﺎ ﺑﺎﳌﻮﺻﻞ ﺃﻋﺮﺍﰊ ﻋﻘﻴﻠﻲ ﺟﻮﱐ ﲤﻴﻤﻲ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺴﺎﻑ‬
‫ﺍﻟﺸﺠﺮﻱ‪ ،‬ﻭﻗﻠﻤﺎ ﺭﺃﻳﺖ ﺑﺪﻭﻳﹰﺎ ﺃﻓﺼﺢ ﻣﻨﻪ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﻳﻮﻣﹰﺎ ﺷﻐﻔﹰﺎ ﺑﻔﺼﺎﺣﺘﻪ‪ ،‬ﻭﺍﻟﺘﺬﺍﺫﹰﺍ ﲟﻄﺎﻭﻟﺘﻪ‪ ،‬ﻭﺟﺮﻳﹰﺎ ﻋﻠﻰ‬
‫ﺍﻟﻌﺎﺩﺓ ﻣﻌﻪ ﰲ ﺇﻳﻘﺎﻅ ﻃﺒﻌﻪ ﻭﺍﻗﺘﺪﺍﺡ ﺯﻧﺪ ﻓﻄﻨﺘﻪ‪ :‬ﻛﻴﻒ ﺗﻘﻮﻝ ﺃﻛﺮﻡ ﺃﺧﻮﻙ ﺃﺑﺎﻙ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺬﺍﻙ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪:‬‬
‫ﺃﻓﺘﻘﻮﻝ ﺃﻛﺮﻡ ﺃﺧﻮﻙ ﺃﺑﻮﻙ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﻗﻮﻝ ﺃﺑﻮﻙ ﺃﺑﺪﹰﺍ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻓﻜﻴﻒ ﺗﻘﻮﻝ ﺃﻛﺮﻣﲏ ﺃﺑﻮﻙ؟ ﻓﻘﺎﻝ‪ :‬ﻛﺬﺍﻙ‪،‬‬
‫ﻗﻠﺖ‪ :‬ﺃﻟﺴﺖ ﺗﺰﻋﻢ ﺃﻧﻚ ﻻ ﺗﻘﻮﻝ ﺃﺑﻮﻙ ﺃﺑﺪﺍﹰ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻳﺶ ﻫﺬﺍ ﺍﺧﺘﻠﻔﺖ ﺟﻬﺘﺎ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻬﻞ ﻗﻮﻟﻪ ﺍﺧﺘﻠﻔﺖ ﺟﻬﺘﺎ‬
‫ﺍﻟﻜﻼﻡ ﺇﻻ ﻛﻘﻮﻟﻨﺎ ﳓﻦ ﻫﻮ ﺍﻵﻥ ﻓﺎﻋﻞ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺍﻷﻭﻝ ﻣﻔﻌﻮﻻﹰ‪ ،‬ﻓﺎﻧﻈﺮ ﺇﱃ ﻗﻴﺎﻡ ﻣﻌﺎﱐ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﺃﻧﻔﺴﻬﻢ‬
‫ﻭﺇﻥ ﱂ ﺗﻘﻄﻊ ﺑﻪ ﻋﺒﺎﺭﻬﺗﻢ‪.‬‬
‫ﺃﺧﱪﱐ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﻋﻦ ﺃﰊ ﺑﻜ ﹴﺮ ﻋﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﻋﻤﺎﺭﺓ ﺑﻦ ﻋﻘﻴﻞ ﺑﻦ ﺑﻼﻝ ﺑﻦ ﺟﺮﻳﺮ ﻳﻘﺮﺃ ) ﻭﻻ ﺍﻟﻠﻴﻞ‬
‫ﺳﺎﺑﻖ ﺍﻟﻨﻬﺎﺭ(‪ ،‬ﻓﻘﻠﺖ ﻟﻚ ﻣﺎ ﺃﺭﺩﺕ؟ ﻗﺎﻝ‪ :‬ﺃﺭﺩﺕ ﺳﺎﺑﻖ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻓﻬﻼ ﻗﻠﺘﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﻗﻠﺘﻪ ﻟﻜﺎﻥ‬
‫ﺃﻭﺯﻥ ﺃﻱ ﺃﻗﻮﻯ ﻭﺃﻓﺼﺢ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﻣﻦ ﻓﻘﻪ ﺍﻟﻌﺮﺑﻴﺔ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ‪ :‬ﺃﺣﺪﻫﺎ ﺃﻬﻧﻢ ﻗﺪ ﻳﺮﺍﻋﻮﻥ ﻣﻦ ﻣﻌﺎﻧﻴﻬﻢ ﻣﺎ‬
‫ﻧﻨﺴﺒﻪ ﺇﻟﻴﻬﻢ ﻭﳓﻤﻠﻪ ﻋﻠﻴﻬﻢ‪ .‬ﻭﺍﻟﺜﺎﱐ ﺃﻬﻧﻢ ﻗﺪ ﻳﻨﻄﻘﻮﻥ ﺑﺎﻟﺸﻲﺀ ﻭﰲ ﺃﻧﻔﺴﻬﻢ ﻏﲑﻩ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﳌﺎ ﻧﺺ ﺃﺑﻮ‬
‫ﺍﻟﻌﺒﺎﺱ ﻋﻠﻴﻪ ﻭﺍﺳﺘﻮﺿﺢ ﻣﺎ ﻋﻨﺪﻩ ﻗﺎﻝ‪ :‬ﺃﺭﺩﺕ ﻛﺬﺍ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﻣﺎ ﻟﻔﻆ ﺑﻪ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ﺃﻬﻧﻢ ﻗﺪ ﻳﻨﻄﻘﻮﻥ ﺑﺎﻟﺸﻲﺀ‬
‫ﻭﻏﲑﻩ ﺃﻗﻮﻯ ﻣﻨﻪ ﺍﺳﺘﻼﻧ ﹰﺔ ﻭﲣﻔﻴﻔﺎﹰ‪ ،‬ﺃﻻ ﺗﺮﺍﻩ ﻛﻴﻒ ﻗﺎﻝ‪ :‬ﻟﻮ ﻗﻠﺘﻪ ﻟﻜﺎﻥ ﺃﻭﺯﻥ ﺃﻱ ﺃﻗﻮﻯ ﻭﺃﻋﺮﺏ‪.‬‬
‫ﲎ‪ :‬ﻭﺳﺄﻟﺖ ﺍﻟﺸﺠﺮﻱ ﺻﺎﺣﺒﻨﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺪ ﻣﻀﻰ ﺫﻛﺮﻩ ﻗﻠﺖ ﻟﻪ‪ :‬ﻛﻴﻒ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺗﻘﻮﻝ‪:‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺟ ﹴ‬
‫ﺍﻟﻴﻮﻡ ﻛﺎﻥ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺬﻟﻚ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻓﻜﻴﻒ ﺗﻘﻮﻝ ﺍﻟﻴﻮﻡ ﺇﻥ ﺯﻳﺪﹰﺍ ﻗﺎﺋﻢ‪ ،‬ﻓﺈﻳﺎﻫﺎ ﺃﻟﺒﺘﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻣﺎ ﺑﻌﺪ‬
‫ﺇﻥ ﻻ ﻳﻌﻤﻞ ﻓﻴﻤﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻷﻬﻧﺎ ﺇﳕﺎ ﺗﺄﰐ ﺃﺑﺪﹰﺍ ﻣﺴﺘﻘﺒﻠﺔ ﻗﺎﻃﻌ ﹰﺔ ﳌﺎ ﻗﺒﻠﻬﺎ ﻋﻤﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻋﻤﺎ ﻗﺒﻠﻬﺎ‪ .‬ﻗﻠﺖ ﻟﻪ‬
‫ﻳﻮﻣﹰﺎ ﻭﻻﺑﻦ ﻋ ﹴﻢ ﻟﻪ ﻳﻘﺎﻝ ﻟﻪ ﻏﺼﻦ‪ ،‬ﻭﻛﺎﻥ ﺃﺻﻐﺮ ﻣﻨﻪ ﺳﻨﹰﺎ ﻭﺃﻟﲔ ﻟﺴﺎﻧﺎﹰ‪ ،‬ﻛﻴﻒ ﲢﻘﺮﺍﻥ ﲪﺮﺍﺀ؟ ﻓﻘﺎﻻ‪ :‬ﲪﲑﺍﺀ ﻗﻠﺖ‪:‬‬
‫ﻓﺼﻔﺮﺍﺀ‪ ،‬ﻗﺎﻻ‪ :‬ﺻﻔﲑﺍﺀ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺴﻮﺩﺍﺀ‪ ،‬ﻗﺎﻻ‪ :‬ﺳﻮﻳﺪﺍﺀ‪ ،‬ﻭﺍﺳﺘﻤﺮﺭﺕ ﻬﺑﺎ ﰲ ﳓﻮ ﻫﺬﺍ ﻓﻠﻤﺎ ﺍﺳﺘﻮﻳﺎ ﻋﻠﻴﻪ ﺩﺳﺴﺖ‬
‫ﺑﲔ ﺫﻟﻚ ﻋﻠﺒﺎﺀ ﻓﻘﻠﺖ‪ :‬ﻓﻌﻠﺒﺎﺀ ﻓﺄﺳﺮﻉ ﺍﺑﻦ ﻋﻤﻪ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻪ ﻓﻘﺎﻝ‪ :‬ﻋﻠﻴﺒﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﺠﺮﻱ ﻳﻘﻮﳍﺎ ﻣﻌﻪ‪ ،‬ﻓﻠﻤﺎ‬
‫ﻫﻢ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﺍﺳﺘﺮﺟﻊ ﻣﺴﺘﻨﻜﺮﹰﺍ ﻓﻘﺎﻝ‪ :‬ﺃﻩ ﻋﻠﻴﱯ‪ ،‬ﻭﺃﺷﻢ ﺍﻟﻔﺘﺤﺔ ﺩﺍﺋﻤﹰﺎ ﻟﻠﺤﺮﻛﺔ ﰲ ﺍﻟﻮﻗﻒ ﻭﺗﻠﻚ ﻋﺎﺩﺓ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺟﲏ‪ :‬ﻓﺴﺄﻟﺘﻪ ﻳﻮﻣﹰﺎ ﻳﺎ ﺃﻳﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻛﻴﻒ ﲡﻤﻊ ﳏﺮﳒﻤﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻏﺮﺿﻲ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺃﻋﻠﻢ ﻣﺎ ﻳﻘﻮﻟﻪ‪،‬‬
‫ﺃﻳﻜﺴﺮ ﻓﻴﻘﻮﻝ ﺣﺮﺍﺟﻢ‪ ،‬ﺃﻡ ﻳﺼﺤﺢ ﻓﻴﻘﻮﻝ ﳏﺮﳒﻤﺎﺕ؟؟ ﻓﺬﻫﺐ ﻫﻮ ﻣﺬﻫﺒﹰﺎ ﻏﲑ ﺫﻳﻦ ﻓﻘﺎﻝ‪ :‬ﻭﺇﻳﺶ ﻓﺮﻗﻪ ﺣﱴ‬
‫ﺲ ﳌﺎ ﺃﺭﻳﺪﻩ ﻣﻨﻪ‪ ،‬ﻭﺍﳉﻤﺎﻋﺔ ﻣﻌﻲ‬
‫ﺃﲨﻌﻪ ﻭﺻﺪﻕ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﶈﺮﳒﻢ ﻫﻮ ﺍﺠﻤﻟﺘﻤﻊ ﻳﻘﻮﳍﺎ ﻣﺎﺭﺍ ﻋﻠﻰ ﺷﻜﻴﻤﺘﻪ ﻏﲑ ﳏ ﹴ‬
‫ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻻﺳﺘﻐﺮﺍﺏ ﻟﻔﺼﺎﺣﺘﻪ‪ ،‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻓﺪﻉ ﻫﺬﺍ‪ ،‬ﺇﺫﺍ ﺃﻧﺖ ﻣﺮﺭﺕ ﺑﺈﺑ ﹴﻞ ﳏﺮ ﳒﻤ ٍﺔ ﻭ ﺃﺧﺮﻯ ﳏﺮﳒﻤﺔ ﻭﺃﺧﺮﻯ‬
‫ﺕ ﻭﺃﻗﺎﻡ‬
‫ﳏﺮﳒﻤ ٍﺔ ﺗﻘﻮﻝ ﻣﺮﺭﺕ ﺑﺈﺑﻞ ﻣﺎﺫﺍ؟ ﻓﻘﺎﻝ ﻭﻗﺪ ﺃﺣﺲ ﺍﳌﻮﺿﻊ‪ :‬ﻳﺎ ﻫﺬﺍ ﻫﻜﺬﺍ ﺃﻗﻮﻝ‪ :‬ﻣﺮﺭﺕ ﺑﺈﺑﻞ ﳏﺮﳒﺎ ٍ‬
‫ﻋﻠﻰ ﺍﻟﺘﺼﺤﻴﺢ ﺃﻟﺒﺘﺔ ﺍﺳﺘﻴﺤﺎﺷﹰﺎ ﻣﻦ ﺗﻜﺴﲑ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻌﺔ ﳌﺼﺎﻗﺒﻬﺎ ﺫﻭﺍﺕ ﺍﳋﻤﺴﺔ ﺍﻟﱵ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺗﻜﺴﲑﻫﺎ‪،‬‬
‫ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻗﺪ ﺗﻌﺘﺪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻋﺘﺪﺍﺩ ﺍﻷﺻﻮﻝ‪ ،‬ﺣﱴ ﺃﻬﻧﺎ ﻟﺘﻠﺰﻡ ﻟﺰﻭﻣﻬﺎ‬
‫ﺐ ﻭﺿﻴﻮﻥ ﻭﻫﺰ ﻧﲑﺍﻥ ﻭﺩﻭﺩﺭﻯ ﻭﻗﺮﻧﻔﻞ‪ ،‬ﻭﻫﺬﺍ ﻭﺿﻊ ﳛﺘﺎﺝ ﺇﱃ ﺇﺻﻐﺎﺀ ﺇﻟﻴﻪ ﻭﺇﺭﻋﺎﺀ ﻋﻠﻴﻪ‬ ‫ﺐ ﻭﺣﻮﺷ ﹴ‬‫ﳓﻮ ﻛﻮﻛ ﹴ‬
‫ﻭﺍﻟﻮﻗﺖ ﻟﺘﻼﲪﻪ ﻭﺗﻘﺎﺭﺏ ﺃﺟﺰﺍﺋﻪ ﻣﺎﻧﻊ ﻣﻨﻪ‪ ،‬ﻭﻳﻌﲔ ﺍﷲ ﻓﻴﻤﺎ ﻳﻠﻴﻪ ﻋﻠﻰ ﺍﳌﻌﺘﻘﺪ ﺍﳌﻨﻮﻱ ﻓﻴﻪ ﺑﻘﺪﺭﺗﻪ‪ .‬ﻭﺳﺄﻟﺘﻪ ﻳﻮﻣﹰﺎ‬
‫ﻛﻴﻒ ﲡﻊ ﺳﺮﺣﺎﻧﺎﹰ؟ ﻓﻘﺎﻝ‪ :‬ﺳﺮﺍﺣﲔ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺪﻛﺎﻧﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺩﻛﺎﻛﲔ‪ :‬ﻗﻠﺖ‪ :‬ﻓﻘﺮﻃﺎﻧﹰﺎ ﻗﺎﻝ‪ :‬ﻗﺮﺍﻃﲔ‪ ،‬ﻗﻠﺖ‪:‬‬
‫ﻓﻌﺜﻤﺎﻥ ﻗﺎﻝ‪ :‬ﻋﺜﻤﺎﻧﻮﻥ‪ ،‬ﻗﻠﺖ‪ :‬ﻫﻼ ﻗﻠﺖ ﻋﺜﺎﻣﲔ ﻛﻤﺎ ﻗﻠﺖ ﺳﺮﺍﺣﲔ ﻭﻗﺮﺍﻃﲔ‪ ،‬ﻓﺄﺑﺎﻫﺎ ﺍﻟﺒﺘﺔ ﻭﻗﺎﻝ‪ :‬ﺇﻳﺶ ﺫﺍ؟‬
‫ﺃﺭﺃﻳﺖ ﺇﻧﺴﺎﻧﹰﺎ ﻳﺘﻜﻠﻢ ﲟﺎ ﻟﻴﺲ ﻣﻦ ﻟﻐﺘﻪ؟ ﻭﺍﷲ ﻻ ﺃﻗﻮﳍﺎ ﺃﺑﺪﹰﺍ‪ .‬ﺍﺳﺘﻮﺣﺶ ﻣﻦ ﺗﻜﺴﲑ ﺍﻟﻌﻠﻢ ﺇﻛﺜﺎﺭﹰﺍ ﻟﻪ ﻻﺳﻴﻤﺎ ﻭﻓﻴﻪ‬
‫ﺍﻷﻟﻒ ﻭﺍﻟﻨﻮﻥ ﺍﻟﻠﺘﺎﻥ ﺑﺎﻬﺑﻤﺎ ﻓﻌﻼﻥ ﺍﻟﺬﻱ ﻻ ﳚﻮﺯ ﻭ ﻓﻴﻪ ﻓﻌﺎﻟﲔ ﳓﻮ ﺳﻜﺮﺍﻥ ﻭﻏﻀﺒﺎﻥ‪.‬‬
‫ﲏ ﺇﺟﺎﺯﺓ ﲟﺎ ﺻﻮﺭﺗﻪ‪ " :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ‪ :‬ﻗﺪ ﺃﺟﺰﺕ ﻟﻠﺸﻴﺦ‬
‫ﻓﻬﺮﺳﺖ ﻛﺘﺐ ﺍﺑﻦ ﺟﲎﹴ‪ ،‬ﻛﺘﺐ ﺍﺑﻦ ﺟ ﹴ‬
‫ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻧﺼ ﹴﺮ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ‪ -‬ﺃﻥ ﻳﺮﻭﻱ ﻋﲏ ﻣﺼﻨﻔﺎﰐ ﻭﻛﺘﱯ ﳑﺎ ﺻﺤﺤﻪ ﻭﺿﺒﻄﻪ‬
‫ﻋﻠﻴﻪ ﺃﺑﻮ ﺃﺣﺪ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﺼﺮﻱ ‪ -‬ﺃﻳﺪ ﺍﷲ ﻋﺰﻩ ‪ : -‬ﻋﻨﺪﻩ ﻣﻨﻬﺎ ﻛﺘﺎﰊ ﺍﳌﻮﺳﻮﻡ ﺑﺎﳋﺼﺎﺋﺺ‬
‫ﻭﺣﺠﻤﻪ ﺃﻟﻒ ﻭﺭﻗﺔٍ‪ ،‬ﻭﻛﺘﺎﰊ ﺍﻟﺘﺎﻡ ﰲ ﺗﻔﺴﲑ ﺃﺷﻌﺎﺭ ﻫﺬﻳﻞ ﳑﺎ ﺃﻏﻔﻠﻪ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺍﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺴﻜﺮﻱ ‪-‬‬
‫ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﺣﺠﻤﻪ ﲬﺴﻤﺎﺋﺔ ﻭﺭﻗﺔ ﺑﻞ ﻳﺰﻳﺪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻛﺘﺎﰊ ﰲ ﺳﺮ ﺍﻟﺼﻨﺎﻋﺔ ﻭﻫﻮ ﺳﺘﻤﺎﺋﺔ ﻭﺭﻗﺔٍ‪ ،‬ﻭﻛﺘﺎﰊ ﰲ‬
‫ﺗﻔﺴﲑ ﺗﺼﺮﻳﻒ ﺃﰊ ﻋﺜﻤﺎﻥ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺑﻘﻴﺔ ﺍﳌﺎﺯﱐ ﻭﺣﺠﻤﻪ ﲬﺴﻤﺎﺋﺔ ﻭﺭﻗﺔٍ‪ ،‬ﻭﻛﺘﺎﰊ ﰲ ﺷﺮﺡ ﺍﳌﻘﺼﻮﺭ‬
‫ﻭﺍﳌﻤﺪﻭﺩ ﻋﻦ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺴﻜﻴﺖ ﻭﺣﺠﻤﻪ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﺭﻗﺔٍ‪ ،‬ﻭﻛﺘﺎﰊ ﰲ ﺗﻌﺎﻗﺐ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﻃﺮﺍﻑ ﺑﻪ‬
‫ﻭﺣﺠﻤﻪ ﻣﺎﺋﺘﺎ ﻭﺭﻗﺔٍ‪ ،‬ﻭﻛﺘﺎﰊ ﰲ ﺗﻔﺴﲑ ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ ﺍﻟﻜﺒﲑ ﻭﻫﻮ ﺃﻟﻒ ﻭﺭﻗ ٍﺔ ﻭﻧﻴﻒ‪ ،‬ﻭﻛﺘﺎﰊ ﰲ ﺗﻔﺴﲑ ﻣﻌﺎﱐ ﻫﺬﺍ‬
‫ﺍﻟﺪﻳﻮﺍﻥ ﻭﺣﺠﻤﻪ ﻣﺎﺋﺔ ﻭﺭﻗ ٍﺔ ﻭﲬﺴﻤﻮﻥ ﻭﺭﻗﺔﹰ‪ ،‬ﻭﻛﺘﺎﰊ ﺍﻟﻠﻤﻊ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺇﻥ ﻛﺎﻥ ﻟﻄﻴﻔﺎﹰ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺘﺎﰊ ﳐﺘﺼﺮ‬
‫ﺍﻟﺘﺼﺮﻳﻒ ﻋﻠﻰ ﺇﲨﺎﻋﻪ‪ ،‬ﻭﻛﺘﺎﰊ ﳐﺘﺼﺮ ﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻬﻤﻮﺯﺓ‪ ،‬ﻭﻛﺘﺎﰊ ﰲ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ‬
‫ﺍﳌﻌﺘﻞ ﺍﻟﻌﲔ ﻣﻦ ﺍﻟﺜﻼﺛﻲ ﻋﻠﻰ ﺇﻋﺮﺍﺑﻪ ﰲ ﻣﻌﻨﺎﻩ ﻭﻫﻮ ﺍﳌﺘﻘﻀﺐ‪ ،‬ﻭﻣﺎ ﺑﺪﺃﺕ ﺑﻌﻤﻠﻪ ﻣﻦ ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﳌﺬﻛﺮ‬
‫ﻭﺍﳌﺆﻧﺚ ﻟﻴﻌﻘﻮﺏ ﺃﻳﻀﹰﺎ ‪ -‬ﺃﻋﺎﻧﻪ ﺍﷲ ‪ -‬ﻋﻠﻰ ﺇﲤﺎﻣﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺎ ﺧﺮﺝ ﻋﲏ ﻣﻦ ﺗﺄﻳﻴﺪ ﺍﳌﺬﻛﺮﺓ ﻋﻦ ﺍﻟﺸﻴﺦ ﺃﰊ‬
‫ﻋﻠ ﹴﻲ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ‪ -‬ﻭﻛﺘﺎﰊ ﰲ ﺍﶈﺎﺳﻦ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﺟﺮﻯ ﺃﺯﺍﻝ ﻳﺪﻱ ﻋﻨﻪ ﺣﱴ ﺷﺬ ﻋﻨﻬﺎ‬
‫ﻭﻣﻘﺪﺍﺭﻩ ﺳﺘﻤﺎﺋﺔ ﻭﺭﻗﺔٍ‪ ،‬ﻭﻛﺘﺎﰊ ﺍﻟﻨﻮﺍﺩﺭ ﺍﳌﻤﺘﻌﺔ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺣﺠﻤﻪ ﺃﻟﻒ ﻭﺭﻗٍﺔ ﻭﻗﺪ ﺷﺬ ﺃﻳﻀﹰﺎ ﺃﺻﻠﻪ ﻋﲎ‪ ،‬ﻓﺈﻥ‬
‫ﻭﻗﻌﺎ ﻛﻼﳘﺎ ﺃﻭ ﺷﺊ ﻣﻨﻬﻤﺎ ﻓﻬﻮ ﻻﺣﻖ ﲟﺎ ﺃﺟﺰﺕ ﺭﻭﺍﻳﺘﻪ ﻫﻨﺎ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺎ ﺃﺣﻀﺮﻧﻴﻪ ﺍﳋﺎﻃﺮ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻨﺜﻮﺭﺓ‬
‫ﳑﺎ ﺃﻣﻠﻠﺘﻪ ﺃﻭ ﺣﺼﻞ ﰲ ﺁﺧﺮ ﺗﻌﺎﻟﻴﻘﻲ ﻋﻦ ﻧﻔﺴﻲ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻫﺬﻩ ﺣﺎﻟﻪ ﻭﺻﻮﺭﺗﻪ‪ ،‬ﻓﻠﲑﻭ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﻋﺰﻩ ‪-‬‬
‫ﺫﻟﻚ ﻋﲏ ﺃﲨﻊ ﺇﺫﺍ ﺃﺻﺒﺢ ﻋﻨﺪﻩ ﻭﺃﻧﺲ ﺑﺘﺜﻘﻴﻔﻪ ﻭﺗﺴﺪﻳﺪﻩ‪ ،‬ﻭﻣﺎ ﺻﺢ ﻋﻨﺪﻩ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ‪ -‬ﻣﻦ ﲨﻴﻊ ﺭﻭﺍﻳﺎﰐ ﳑﺎ‬
‫ﲰﻌﺘﻪ ﻣﻦ ﺷﻴﻮﺧﻲ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ‪ -‬ﻭﻗﺮﺃﺗﻪ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻌﺮﺍﻕ ﻭﺍﳌﻮﺻﻞ ﻭﺍﻟﺸﺎﻡ ﻭﻏﲑ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺃﺗﻴﺘﻬﺎ‬
‫ﲏ ﺑﻴﺪﻩ ﺣﺎﻣﺪﹰﺍ ﺳﺒﺤﺎﻧﻪ ﰲ ﺁﺧﺮ ﲨﺎﺩﻯ‬ ‫ﻭﺃﻗﻤﺖ ﻬﺑﺎ ﻣﺒﺎﺭﻛﹰﺎ ﻟﻪ ﻓﻴﻪ ﻣﻨﻔﻮﻋﹰﺎ ﺑﻪ ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻭﻛﺘﺐ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟ ﹴ‬
‫ﺍﻵﺧﺮﺓ ﻣﻦ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ :‬ﻭﺍﳊﻤﺪ ﷲ ﺣﻖ ﲪﺪﻩ ﻋﻮﺩﹰﺍ ﻋﻠﻰ ﺑﺪﺀ‪ .‬ﻭﻣﻦ ﻛﺘﺒﻪ ﻣﺎ ﱂ ﺗﺘﻀﻤﻨﻪ ﻫﺬﻩ‬
‫ﺍﻹﺟﺎﺯﺓ‪ :‬ﻛﺘﺎﺏ ﺍﶈﺘﺴﺐ ﰲ ﺷﺮﺡ ﺍﻟﺸﻮﺍﺫ‪ ،‬ﻭﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺃﺭﺟﻮﺯﺓ ﺃﰊ ﻧﻮﺍﺱ‪ ،‬ﻭﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻌﻠﻮﻳﺎﺕ ﻭﻫﻲ‬
‫ﺃﺭﺑﻊ ﻗﺼﺎﺋﺪ ﻟﻠﺸﺮﻳﻒ ﺍﻟﺮﺿﻰ ﻛﻞ ﻭﺍﺣﺪ ٍﺓ ﰲ ﳎﻠﺪٍ‪ ،‬ﻭﻫﻲ ﻗﺼﻴﺪﺓ ﺭﺛﻰ ﻬﺑﺎ ﺃﺑﺎ ﻃﺎﻫﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﻧﺼﺮ ﺍﻟﺪﻭﻟﺔ‬
‫ﺃﻭﳍﺎ‪.‬‬
‫ﺃﻟﻖ ﺍﻟﺮﻣﺎﺡ ﺭﺑﻴﻌﺔ ﺑﻦ ﻧﺰﺍﺭ ‪ ...‬ﺃﻭﺩﻯ ﺍﻟﺮﺩﻯ ﺑﻘﺮﻳﻌﻚ ﺍﳌﻐﻮﺍﺭ‬
‫ﻭﻣﻨﻬﺎ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺭﺛﻰ ﻬﺑﺎ ﺍﻟﺼﺎﺣﺐ ﺑﻦ ﻋﺒﺎ ٍﺩ ﻭﺃﻭﳍﺎ‪:‬‬

‫ﺃﻛﺬﺍ ﺍﳌﻨﻮﻥ ﺗﻘﻄﺮ ﺍﻷﺑﻄﺎﻻ ‪ ...‬ﺃﻛﺬﺍ ﺍﻟﺰﺍﻥ ﻳﻀﻌﻀﻊ ﺍﻷﺟﻴﺎﻻ‬

‫ﻭﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺭﺛﻰ ﻬﺑﺎ ﺍﻟﺼﺎﺑﺊ ﺃﻭﳍﺎ‪:‬‬
‫ﺃﻋﻠﻤﺖ ﻣﻦ ﲪﻠﻮﺍ ﻋﻠﻰ ﺍﻷﻋﻮﺍﺩ ‪ ...‬ﺃﺭﺃﻳﺖ ﻛﻴﻒ ﺧﺒﺎ ﺯﻧﺎﺩ ﺍﻟﻨﺎﺩﻱ‬
‫ﺖ ﻣﻦ ﺷﻌﺮ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﺒﺸﺮﻯ ﻭﺍﻟﻈﻔﺮ ﺻﻨﻌﻪ ﻟﻌﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻭﻣﻘﺪﺍﺭﻩ ﲬﺴﻮﻥ ﻭﺭﻗ ﹰﺔ ﰲ ﺗﻔﺴﲑ ﺑﻴ ٍ‬
‫ﻼ ﺑﺬﻱ ﺍﻟﺒﺸﺮﻯ ﻭﻧﻮﺑﺘﻬﺎ ‪ ...‬ﻭﺑﺎﴰﺎﻝ ﺳﺮﺍﻳﺎﻧﺎ ﻋﻠﻰ ﺍﻟﻈﻔﺮ‬
‫ﻼ ﻭﺳﻬ ﹰ‬
‫ﺃﻫ ﹰ‬
‫ﻭﻛﺘﺎﺏ ﺭﺳﺎﻟ ٍﺔ ﰲ ﻣﺪ ﺍﻷﺻﻮﺍﺕ ﻭﻣﻘﺎﺩﻳﺮ ﺍﳌﺪﺍﺕ ﻛﺘﺒﻬﺎ ﺇﱃ ﺃﰊ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﲪﺪ ﺍﻟﻄﱪﻱ ﻣﻘﺪﺍﺭﻫﺎ ﺳﺖ‬
‫ﻋﺸﺮﺓ ﻭﺭﻗ ﹰﺔ ﲞﻂ ﻭﻟﺪﻩ ﻋﺎ ﹴﻝ‪ :‬ﻛﺘﺎﺏ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺘﺼﻒ‪ ،‬ﻛﺘﺎﺏ ﻣﻘﺪﺳﺎﺕ ﺃﺑﻮﺍﺏ ﺍﻟﺘﺼﺮﻳﻒ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﻨﻘﺾ ﻋﻠﻰ ﺍﺑﻦ ﻭﻛﻴ ﹴﻊ ﰲ ﺷﻌﺮ ﺍﳌﺘﻨﱯ ﻭﲣﻄﺌﺘﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻐﺮﺏ ﰲ ﺷﺮﺡ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺼﻞ ﺑﲔ‬
‫ﺍﻟﻜﻼﻡ ﺍﳋﺎﺹ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﻗﻒ ﻭﺍﻻﺑﺘﺪﺍﺀ ﻛﺘﺎﺏ ﺍﻟﻔﺮﻕ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻌﺎﱐ ﺍﺠﻤﻟﺮﺩﺓ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺎﺋﻖ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳋﻄﻴﺐ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺭﺍﺟﻴﺰ‪ ،‬ﻛﺘﺎﺏ ﺫﻱ ﺍﻟﻘﺪ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﻔﺼﻴﺢ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﻜﺎﰲ ﰲ‬
‫ﲏ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻋﻠﻰ‬ ‫ﺍﻟﻘﻮﺍﰲ ﻭﺟﺪ ﻋﻠﻰ ﻇﻬﺮ ﻧﺴﺨ ٍﺔ ﺫﻛﺮ ﻧﺎﺳﺨﻬﺎ ﺃﻧﻪ ﻭﺟﺪﻩ ﲞﻂ ﺃﰊ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟ ﹴ‬
‫ﻇﻬﺮ ﻧﺴﺨﺔ ﻛﺘﺎﺏ ﺍﶈﺘﺴﺐ ﰲ ﻋﻠﻞ ﺷﻮﺍﺫ ﺍﻟﻘﺮﺍﺀﺍﺕ‪.‬‬
‫ﺃﺧﱪﱐ ﺑﻌﺾ ﻣﻦ ﻳﻌﺘﺎﺩﱐ ﻟﻠﻘﺮﺍﺀﺓ ﻋﻠﻲ ﻭﺍﻷﺧﺪ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺘﻚ ﰲ ﻣﻨﺎﻣﻲ ﺟﺎﻟﺴﹰﺎ ﰲ ﳎﻠﺲ ﻟﻚ ﻋﻠﻰ ﺣﺎﻝ ﻛﺬﺍ‬
‫ﻭﺑﺼﻮﺭﺓ ﻛﺬﺍ‪ ،‬ﻭﺫﻛﺮ ﻣﻦ ﺍﳉﻠﺴﺔ ﻭﺍﻟﺸﺎﺭﺓ ﲨﻴﻼﹰ‪ ،‬ﻭﺇﺫﺍ ﺭﺟﻞ ﻟﻪ ﺭﻭﺍﺀ ﻭﻣﻨﻈﺮ ﻭﻇﺎﻫﺮ ﻧﺒ ﹴﻞ ﻭﻗﺪ ﹴﺭ ﻗﺪ ﺃﺗﺎﻙ‪ ،‬ﻓﺤﲔ‬
‫ﺭﺃﻳﺘﻪ ﺃﻋﻈﻤﺖ ﻣﻮﺭﺩﻩ ﻭﺃﺳﺮﻋﺖ ﺍﻟﻘﻴﺎﻡ ﻟﻪ ﻓﺠﻠﺲ ﰲ ﳎﻠﺴﻚ ﻭﻗﺎﻝ ﻟﻚ‪ :‬ﺍﺟﻠﺲ‪ ،‬ﻓﺠﻠﺴﺖ ﻓﻘﺎﻝ‪ :‬ﻛﺬﺍ ﺷﻴﺌﹰﺎ‬
‫ﺫﻛﺮﻩ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻚ‪ :‬ﺃﲤﻢ ﻛﺘﺎﺏ ﺍﻟﺸﻮﺍﺫ ﺍﻟﺬﻱ ﻋﻤﻠﺘﻪ ﻓﺈﻧﻪ ﻛﺘﺎﺏ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﰒ ﻬﻧﺾ‪ ،‬ﻓﻠﻤﺎ ﻭﱃ ﺳﺄﻟﺖ ﺑﻌﺾ ﻣﻦ‬
‫ﻛﺎﻥ ﻣﻌﻪ ﻋﻨﻪ ﻓﻘﺎﻝ‪ :‬ﻋﻠﻲ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﺮﺍﺋﻲ ﳍﺬﻩ ﺍﻟﺮﺅﻳﺎ ﱄ‪ ،‬ﻭﻗﺪ ﺑﻘﻴﺖ ﻣﻦ ﻧﻮﺍﺣﻲ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻣﻴﻜﻨﺔ ﲢﺘﺎﺝ ﺇﱃ ﻣﻌﺎﻭﺩﺓ ﻧﻈ ﹴﺮ ﻭﺃﻧﺎ ﻋﻠﻰ ﺍﻟﻔﺮﺍﻍ ﻣﻨﻬﺎ‪ .‬ﻭﺑﻌﺪﻩ ﻣﻠﺤﻖ ﰲ ﺍﳊﺎﺷﻴﺔ ﲞﻄﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﰒ‬
‫ﻋﺎﻭﺩﻬﺗﺎ ﻓﺼﺤﺖ ﺑﻠﻄﻒ ﺍﷲ ﻭﻣﺸﻴﺌﺘﻪ‪ ،‬ﲤﺖ ﺍﳊﻜﺎﻳﺔ‪ .‬ﻭﻗﺮﺃﺕ ﲞﻂ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻲ‬
‫ﺍﻟﺴﻠﻤﻲ‪ :‬ﺃﻧﺸﺪﱐ ﺍﻟﺮﺋﻴﺲ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﺑﻦ ﺩﻻﻝ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﱪﻳﺰﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ‬
‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﺼﺒﺎﱐ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺒﺼﺮﻱ ﻬﺑﺎ ﻻﺑﻦ ﺍﻟﺰﻣﻠﺪﻡ ﺍﳌﻮﺻﻠﻲ ﻳﻬﺠﻮ ﺃﺑﺎ ﺍﻟﻔﺘﺢ‬
‫ﲎ‪:‬‬
‫ﺍﺑﻦ ﺟ ﹴ‬
‫ﻳﺎ ﺃﺑﺎ ﺍﻟﻔﺘﺢ ﻗﺪ ﺃﺗﻴﻨﺎﻙ ﻟﻠﺘﺪ ‪ ...‬ﺭﻳﺲ ﻭﺍﻟﻌﻠﻢ ﰲ ﻓﻨﺎﺋﻚ ﺭﺣﺐ‬
‫ﻓﻮﺟﺪﻧﺎ ﻓﺘﺎﺓ ﺑﻴﻨﻚ ﺃﳓﻰ ‪ ...‬ﻣﻨﻚ ﻭﺍﻟﻨﺤﻮ ﻣﺆﺛﺮ ﻣﺴﺘﺤﺐ‬
‫ﻗﺪﻣﺎﻫﺎ ﻣﺮﻓﻮﻋﺔ ﻭﻫﻲ ﺧﻔﺾ ‪ ...‬ﻗﻠﻢ ﺍﻷﻳﺮ ﻓﺎﻋﻞ ﻭﻫﻮ ﻧﺼﺐ‬
‫ﻣﺬﻫﺐ ﺧﺎﻟﻔﺖ ﺷﻴﻮﺧﻚ ﻓﻴﻪ ‪ ...‬ﻓﻬﻲ ﺗﺼﱮ ﺑﻪ ﺍﳊﻠﻴﻢ ﻭﺗﺼﺒﻮ‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﻷﻧﺪﻟﺴﻲ‬

‫ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﺆﻟﻒ ﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ ﺑﺎﻷﻧﺪﻟﺲ‪ ،‬ﻣﺎﺕ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺳﻨﺔ ﻋﺸﺮ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻏﺰﻭﺍﻥ‬

‫ﺵ ﺍﳌﻘﺮﺉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‬ ‫ﺍﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺳﺎﺑﻖ ﺍﳌﺼﺮﻱ ﺍﻟﻘﻔﻄﻲ ﺍﳌﻌﺮﻭﻑ ﺑﻮﺭ ﹴ‬
‫ﱃ ﻵﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﻭﻗﻔﻂ ﺑﻠﺪ ﺑﺼﻌﻴﺪ ﻣﺼﺮ ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻘﲑﻭﺍﻥ‪،‬‬ ‫ﺍﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﺮﺷﻲ ﻣﻮ ﹰ‬
‫ﻭﻗﻴﻞ ﻣﻦ ﻧﺎﺣﻴﺔ ﺇﻓﺮﻳﻘﻴﺔ ﻭﺍﻷﻭﻝ ﺃﺷﻬﺮ‪ ،‬ﻭﺃﻣﺎ ﻛﻨﻴﺘﻪ ﻓﻘﻴﻞ‪ :‬ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺑﻮ ﻋﻤﺮﹴ‪،‬‬
‫ﻭﺃﺷﻬﺮﻫﺎ ﺃﺑﻮ ﺳﻌﻴﺪٍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺑﻮ ﻋﻤﺮ ﻭﹴ‪ ،‬ﻭﺃﺷﻬﺮﺍ ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﻧﻘﻠﻨﺎﻩ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﳍﻤﺬﺍﱐ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺍﻟﺼﺪﰲ ﺍﳌﺼﺮﻱ ﻭﺃﰊ ﻋﻠﻲ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻷﻫﻮﺍﺯﻱ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋ ٍﺔ ﰲ ﺃﻳﺎﻡ ﺍﳌﺄﻣﻮﻥ ﺍﻷﻫﻮﺍﺯﻱ ﺧﺎﺻ ﹰﺔ ﻭﻣﻮﻟﺪﻩ ﲟﺼﺮ ﺳﻨﺔ‬
‫ﺲ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺔ ﰲ ﺃﻳﺎﻡ ﺍﳌﻨﺼﻮﺭ‪،‬‬‫ﻋﺸﺮ ٍﺓ ﻭﻣﺎﺋ ٍﺔ ﰲ ﺃﻳﺎﻡ ﻫﺸﺎﻡ ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻰ ﻧﺎﻓ ﹴﻊ ﰲ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺵ ﻓﻘﻴﻞ‪ :‬ﺇﳕﺎ ﻟﻘﺐ ﺑﻪ ﻷﻧﻪ ﻛﺎﻥ ﰲ ﺣﺪﺍﺛﺔ ﺳﻨﺔ ﺭﺁﺳﹰﺎ ﰒ ﺇﻧﻪ‬ ‫ﻭﻣﺎﺕ ﻭﻋﻤﺮﻩ ﺳﺒﻊ ﻭﲦﺎﻧﻮﻥ ﺳﻨﺔ‪ ،‬ﻭﺃﻣﺎ ﺗﻠﻘﻴﺒﻪ ﺑﻮﺭ ﹴ‬
‫ﺍﺷﺘﻐﻞ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻌﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻓﻘﺮﺃ ﻬﺑﺎ ﻋﻠﻰ ﻧﺎﻓ ﹴﻊ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺎﻥ ﺃﺯﺭﻕ ﺃﺑﻴﺾ ﺍﻟﻠﻮﻥ‬
‫ﻗﺼﲑﹰﺍ ﺫﺍ ﻛﺪﻧﺔٍ‪ ،‬ﻭﻛﺎﻥ ﻧﺎﻓﻊ ﻳﻠﻘﺒﻪ ﺑﺎﻟﻮﺭﺷﺎﻥ ﻭﻫﻮ ﻃﺎﺋﺮ ﻣﻌﺮﻭﻑ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﻗﺼﺮﻩ ﻳﻠﺒﺲ ﺛﻴﺎﺑﹰﺎ ﻗﺼﺎﺭﹰﺍ ﻓﻜﺎﻥ‬
‫ﺇﺫ ﻣﺸﻰ ﺑﺪﺕ ﺭﺟﻼﻩ ﻣﻊ ﺍﺧﺘﻼﻑ ﺃﻟﻮﺍﻧﻪ‪ ،‬ﻭﻛﺎﻥ ﻧﺎﻓﻊ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺍﻗﺮﺃ ﻳﺎ ﻭﺭﺷﺎﻥ ﻭﺍﺑﻦ ﺍﻟﻮﺭﺷﺎﻥ‪ ،‬ﰒ ﺧﻔﻒ‬
‫ﻓﻘﻴﻞ‪ :‬ﻭﺭﺵ‪ ،‬ﻭﻟﺰﻣﻪ ﺫﻟﻚ ﺣﱴ ﺻﺎﺭ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻮﺭﺵ ﺷﻲﺀ ﻳﺼﻨﻊ ﻣﻦ ﺍﻟﻠﱭ ﻟﻘﺐ ﺑﻪ ﻟﺒﻴﺎﺿﻪ‪:‬‬
 ‫ﻭﺣﺪﺙ ﺍﳊﺎﻓﻆ ﺑﺈﺳﻨﺎﺩﻩ ﻭﺭﻓﻌﻪ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺳﻠﻤﺔ ﺍﻟﻌﺜﻤﺎﱐ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﰊ ﺳﻠﻤﺔ‪ ،‬ﺃﻛﺎﻥ ﺑﻴﻨﻚ ﻭﺑﲔ ﻭﺭﺵ‬
‫ﻣﻮﺩﺓ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ؟ ﻗﻠﺖ‪ :‬ﻛﻴﻒ ﻛﺎﻥ ﻳﻘﺮﺃ ﻭﺭﺵ ﻋﻠﻰ ﻧﺎﻓﻊﹴ؟ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﻭﺭﺵ ﺧﺮﺟﺖ ﻣﻦ ﻣﺼﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‬
‫ﻷﻗﺮﺃ ﻋﻠﻰ ﻧﺎﻓﻊ ﻓﺈﺫﺍ ﻫﻮ ﻻ ﻳﻄﺎﻕ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻴﻪ ﻣﻦ ﻛﺜﺮﺓ ﺃﺑﻨﺎﺀ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﺮﺃ ﺛﻼﺛﲔ ﺁﻳﺔ‪،‬‬
‫ﻓﺠﻠﺴﺖ ﺧﻠﻒ ﺍﳊﻠﻘﺔ ﻓﻘﻠﺖ ﻹﻧﺴﺎﻥ‪ :‬ﻣﻦ ﺃﻛﱪ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﻧﺎﻓﻊ؟ ﻓﻘﺎﻝ‪ :‬ﻛﺒﲑ ﺍﳉﻌﻔﺮﻳﲔ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻓﻜﻴﻒ ﱄ‬
‫ﺑﻪ؟ ﻭﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺟﻲﺀ ﻣﻌﻚ ﺇﱃ ﻣﻨﺰﻟﻪ‪ ،‬ﻓﻘﺎﻡ ﺍﻟﺮﺟﻞ ﻣﻌﻲ ﺣﱴ ﺟﺎﺀ ﺇﱃ ﻣﻨﺰﻝ ﺍﳉﻌﻔﺮﻱ ﻓﺪﻕ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺨﺮﺝ ﺇﻟﻴﻨﺎ‬
‫ﺷﻴﺦ ﺗﺎﻡ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ ‪ -‬ﺃﻋﺰﻙ ﺍﷲ ‪ -‬ﺃﻧﺎ ﺭﺟﻞ ﻣﻦ ﻣﺼﺮ ﺟﺌﺖ ﻷﻗﺮﺃ ﻋﻠﻰ ﻧﺎﻓﻊ ﻓﻠﻢ ﺃﺻﻞ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﺃﺧﱪﺕ ﺃﻧﻚ ﻣﻦ ﺃﺻﺪﻕ ﺍﻟﻨﺎﺱ ﻟﻪ‪ ،‬ﻭﺃﻧﺎ ﺃﺭﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺳﻴﻠﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻭﻛﺮﺍﻣﺔﹰ‪ ،‬ﻭﺃﺧﺬ ﻃﻴﻠﺴﺎﻧﻪ‬
‫ﻭﻣﻀﻰ ﻣﻌﻨﺎ ﺇﱃ ﻣﻨﺰﻝ ﻧﺎﻓﻊﹴ‪ ،‬ﻭﻛﺎﻥ ﻧﺎﻓﻊ ﻟﻪ ﻛﻨﻴﺘﺎﻥ‪ ،‬ﻛﺎﻥ ﻳﻜﲎ ﺑﺄﰊ ﺭﻭﱘ ﻭﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﺒﺄﻳﺘﻬﻤﺎ ﻧﻮﺩﻱ ﺃﺟﺎﺏ‪،‬‬
‫ﺞ ﺇﳕﺎ ﺟﺎﺀ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺍﳉﻌﻔﺮﻱ‪ :‬ﺇﻥ ﻫﺬﺍ ﻭﺳﻠﲏ ﺇﻟﻴﻚ‪ ،‬ﺟﺎﺀﻙ ﻣﻦ ﻣﺼﺮ ﻟﻴﻘﺮﺃ ﻋﻠﻴﻚ‪ ،‬ﻟﻴﺲ ﻣﻌﻪ ﲡﺎﺭﺓ ﻭﻻ ﺟﺎﺀ ﳊ ﹴ‬
‫ﻟﻠﻘﺮﺍﺀﺓ ﺧﺎﺻﺔﹰ‪ ،‬ﻓﻘﺎﻝ ﻟﺼﺪﻳﻘﻪ ﺍﳉﻌﻔﺮﻱ‪ :‬ﺃﻓﻼ ﺗﺮﻯ ﻣﺎ ﺃﻟﻘﻰ ﻣﻦ ﻭﻟﺪ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ؟ ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﻟﻪ‬
‫ﺻﺪﻳﻘﻪ ﲢﺘﺎﻝ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻧﺎﻓﻊ‪ :‬ﳝﻜﻨﻚ ﺃﻥ ﺗﺒﻴﺖ ﰲ ﺍﳌﺴﺠﺪ؟ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﺇﳕﺎ ﺃﻧﺎ ﺇﻧﺴﺎﻥ ﻏﺮﻳﺐ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﺒﺖ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻔﺠﺮ ﺗﻘﺎﻃﺮ ﺍﻟﻨﺎﺱ ﰒ ﻗﺎﻟﻮﺍ‪ :‬ﻗﺪ ﺟﺎﺀ ﻧﺎﻓﻊ‪ ،‬ﻓﻠﻤﺎ ﺃﻥ ﻗﻌﺪ ﻗﺎﻝ‪ :‬ﻣﺎ ﻓﻌﻞ ﺍﻟﻐﺮﻳﺐ؟‬
‫ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻫﺎﺃﻧﺎ ‪ -‬ﺭﲪﻚ ﺍﷲ ‪ -‬ﻗﺎﻝ‪ :‬ﺃﺑﺖ ﰲ ﺍﳌﺴﺠﺪ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻧﺖ ﺃ ﻭﱃ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﻨﺖ‬
‫ﻣﻊ ﺫﻟﻚ ﺣﺴﻦ ﺍﻟﺼﻮﺕ ﻣﺪﺍﺩﹰﺍ ﺑﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺳﺘﻔﺘﺤﺖ ﻓﻤﻸ ﺻﻮﰐ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﻓﻘﺮﺃﺕ ﺛﻼﺛﲔ ﺁﻳﺔ ﻓﺄﺷﺎﺭ ﱄ ﺑﻴﺪﻩ ﺃﻥ ﺍﺳﻜﺖ‪ ،‬ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﺷﺎﺏ ﻣﻦ ﺍﳊﻠﻘﺔ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻣﻌﻠﻢ ‪ -‬ﺃﻋﺰﻙ ﺍﷲ ‪ -‬ﳓﻦ‬
‫ﻣﻌﻚ ﻭﻫﺬﺍ ﺭﺟﻞ ﻏﺮﻳﺐ‪ ،‬ﻭﺇﳕﺎ ﺭﺣﻞ ﻟﻠﻘﺮﺍﺀﺓ ﻋﻠﻴﻚ‪ ،‬ﻭﺃﻧﺖ ﺗﻘﺮﺉ ﺛﻼﺛﲔ ﺁﻳ ﹰﺔ ﻭﺃﻧﺎ ﺃﺣﺐ ‪ -‬ﺃﻋﺰﻙ ﺍﷲ ‪ -‬ﺃﻥ‬
‫ﳒﻌﻞ ﱄ ﻓﻴﻪ ﻧﺼﻴﺒﺎﹰ‪ ،‬ﻓﻘﺪ ﻭﻫﺒﺖ ﻟﻪ ﻋﺸﺮﹰﺍ ﻭﺃﻗﺘﺼﺮ ﺃﻧﺎ ﻋﻠﻰ ﻋﺸﺮﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﺑﻦ ﻛﺒﲑ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻓﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﻧﻌﻢ ﻭﻛﺮﺍﻣﺔ ﰒ ﻗﺎﻝ‪ :‬ﺍﻗﺮﺃ ﻓﻘﺮﺃﺕ ﻋﺸﺮﺍﹰ‪ ،‬ﰒ ﺃﻭﻣﺄ ﺇﱄ ﺑﻴﺪﻩ ﺑﺎﻟﺴﻜﻮﺕ ﻓﺴﻜﺖ‪ ،‬ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﻓﱴ ﺁﺧﺮ ﻓﻘﺎﻝ‪ :‬ﻳﺎ‬
‫ﻣﻌﻠﻢ ‪ -‬ﺃﻋﺰﻙ ﺍﷲ ‪ -‬ﺇﱐ ﺃﺣﺐ ﺃﻥ ﺃﻫﺐ ﳍﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﻐﺮﻳﺐ ﻋﺸﺮﹰﺍ ﻭﺃﻗﺘﺼﺮ ﻋﻠﻰ ﻋﺸﺮﻳﻦ‪ ،‬ﻓﻘﺪ ﺗﻔﻀﻞ ﻋﻠﻴﻪ‬
‫ﺍﺑﻦ ﻛﺒﲑ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﱐ ﺍﺑﻦ ﻛﺒﲑ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﺄﺣﺒﺒﺖ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺃﻳﻀﹰﺎ ﻣﺜﻞ ﻣﺎﻟﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻗﺎﻝ‬
‫ﱄ‪ :‬ﺍﻗﺮﺃ‪ ،‬ﻓﻠﻤﺎ ﺃﻥ ﻗﺮﺃﺕ ﲬﺴﲔ ﺁﻳﺔﹰ‪ ،‬ﻗﻌﺪﺕ ﺣﱴ ﱂ ﻳﺒﻖ ﺃﺣﺪ ﳑﻦ ﻟﻪ ﻗﺮﺍﺀﺓ ﺇﻻ ﻗﺎﻝ ﱄ ﺍﻗﺮﺍ‪ ،‬ﻓﺄﻗﺮﺃ ﰲ ﲬﺴﲔ‪،‬‬
‫ﻓﻤﺎ ﺯﻟﺖ ﺃﻗﺮﺃ ﻋﻠﻴﻪ ﲬﺴﲔ ﰲ ﲬﺴﲔ ﺣﱴ ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺧﺘﻤﺎﺕ ﻗﻴﻞ ﺃﻥ ﺃﺧﺮﺝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪.‬‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ‬

‫ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﳌﻘﺮﺉ‪ ،‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﺼﲑﰲ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻓﻘﺎﻝ‪ :‬ﳏﺪﺙ ﻣﻜﺜﺮ‪ ،‬ﻭﻣﻘﺮﺉ ﻣﻘﺪﻡ‪ .‬ﲰﻊ ﺑﺎﻷﻧﺪﻟﺲ‬
‫ﲔ ﺍﻹﻟﺒﲑﻱ ﻭﻏﲑﻩ‪ .‬ﻭﺭﺣﻞ ﺇﱃ ﺍﳌﺸﺮﻕ ﻗﺒﻞ ﺍﻷﺭﺑﻌﻤﺎﺋﺔ ﻓﺴﻤﻊ ﺧﻠﻔﺎﹰ‪ ،‬ﻭﻃﻠﺐ ﻋﻠﻢ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺯﻣﻨ ﹴ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻗﺮﺃ ﻭﲰﻊ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﺍﻷﻧﺪﻟﺲ ﻓﺘﺼﺪﺭ ﻟﻠﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﺃﻟﻒ ﻬﺑﺎ ﺗﻮﺍﻟﻴﻒ ﻣﻌﺮﻭﻓﺔﹰ‪ ،‬ﻭﻧﻈﻤﻬﺎ ﰲ‬
‫ﺃﺭﺟﻮﺯٍﺓ ﻣﺸﻬﻮﺭﺓٍ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺷﻮﺍ ﹴﻝ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ ﺑﺪﺍﻧﻴﺔ ﻣﻦ ﺑﻼﺩ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭﻣﻦ ﻣﺬﻛﻮﺭ‬
‫ﺷﻌﺮﻩ‪:‬‬
‫ﻗﺪ ﻗﻠﺖ ﺇﺫ ﺫﻛﺮﻭﺍ ﺣﺎﻝ ﺍﻟﺰﻣﺎﻥ ﻭﻣﺎ ‪ ...‬ﺟﺮﻯ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﻌﺰﻱ ﺇﱃ ﺍﻷﺩﺏ‬
‫ﻻﺷﻲﺀ ﺃﺑﻠﻎ ﻣﻦ ﺫ ﹴﻝ ﳚﺮﻋﻪ ‪ ...‬ﺃﻫﻞ ﺍﳋﺴﺎﺳﺔ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺍﳊﺴﺐ‬
 ‫ﺍﻟﻘﺎﺋﻤﲔ ﲟﺎ ﺟﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻪ ‪ ...‬ﻭﺍﳌﺒﻐﻀﲔ ﻷﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﻟﺮﻳﺐ‬
‫ﻭﻟﻪ ﻛﺘﺐ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﻴﺴﲑ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻻﻗﺘﺼﺎﺩ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪.‬‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺜﻤﺎﻥ‬

‫ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ ﺍﻟﺪﺍﱐ ﺍﳌﻘﺮﺉ‪ .‬ﻗﺮﺃﺕ ﰲ ﻓﻮﺍﺋﺪ ﺃﲪﺪ ﺑﻦ ﺳﻠﻔﺔ ﺍﳌﻨﻘﻮﻟﺔ ﻣﻦ ﺍﻟﺪﺍﱐ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ﻣﻦ ﺧﻄﻪ ﻣﺎ ﺻﻮﺭﺗﻪ‪:‬‬
‫ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺳﻌﻴ ٍﺪ ﺍﳌﻘﺮﺉ ﺍﻟﺪﺍﱐ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﻋﻦ ﺃﰊ ﺩﺍﻭﺩ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳒﺎﺡ‬
‫ﺍﳌﻘﺮﺉ ﺍﳌﺆﻳﺪﻱ ﻗﺎﻝ‪ :‬ﻛﺘﺒﺖ ﻣﻦ ﺧﻂ ﺃﺳﺘﺎﺫﻱ ﺃﰊ ﻋﻤﺮ ﹴﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﳌﻘﺮﺉ ﺑﻌﺪ ﺳﺆﺍﱄ ﻋﻦ‬
‫ﻣﻮﻟﺪﻩ ﻳﻘﻮﻝ‪ :‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻤﺮ ﺍﻷﻣﻮﻱ ﺍﻟﻘﺮﻃﱯ ﺍﻟﺼﲑﰲ‪ :‬ﺃﺧﱪﱐ ﺃﰊ ﺃﱐ ﻭﻟﺪﺕ‬
‫ﺙ ﻭﺗﺴﻌﲔ‬‫ﺖ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﺗﻮﰲ ﺃﰊ ﰲ ﺳﻨﺔ ﺛﻼ ٍ‬ ‫ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔﹰ‪ ،‬ﻭﺍﺑﺘﺪﺃﺕ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺳﻨﺔ ﺳ ٍ‬
‫ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ‪ ،‬ﻓﺮﺣﻠﺖ ﺇﱃ ﺍﳌﺸﺮﻕ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﶈﺮﻡ ﻳﻮﻡ ﺍﻷﺣﺪ ﰲ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺗﺴﻌﲔ ﻭﻣﻜﺜﺖ‬
‫ﺑﺎﻟﻘﲑﻭﺍﻥ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮﹴ‪ ،‬ﻭﻟﻘﻴﺖ ﲨﺎﻋ ﹰﺔ ﻭﻛﺘﺒﺖ ﻋﻨﻬﻢ‪ ،‬ﰒ ﺗﻮﺟﻬﺖ ﺇﱃ ﻣﺼﺮ ﻭﺩﺧﻠﺘﻬﺎ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻔﻄﺮ ﻣﻦ‬
‫ﺍﻟﻌﺎﻡ ﺍﳌﺆﺭﺥ‪ ،‬ﻭﻣﻜﺜﺖ ﻬﺑﺎ ﺑﺎﻗﻲ ﺍﻟﻌﺎﻡ ﻭﺍﻟﻌﺎﻡ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻫﻮ ﻋﺎﻡ ﲦﺎﻧﻴﺔ ﺇﱃ ﺣﲔ ﺧﺮﻭﺝ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻭﻗﺮﺃﺕ ﻬﺑﺎ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺘﺒﺖ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﻏﲑ ﺫﻟﻚ ﻋﻦ ﲨﺎﻋ ٍﺔ ﻣﻦ ﺍﳌﺼﺮﻳﲔ ﻭﺍﻟﺒﻐﺪﺍﺩﻳﲔ ﻭﺍﻟﺸﺎﻣﻴﲔ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﰒ ﺗﻮﺟﻬﺖ ﺇﱃ ﻣﻜﺔ ﻭﺣﺠﺠﺖ ﻭﻛﺘﺒﺖ ﻬﺑﺎ ﻋﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﺱ ﰒ ﺍﻧﺼﺮﻓﺖ ﺇﱃ ﻣﺼﺮ ﻭﻣﻜﺜﺖ ﻬﺑﺎ ﺷﻬﺮﺍﹰ‪ ،‬ﰒ ﺍﻧﺼﺮﻓﺖ ﺇﱃ ﺍﳌﻐﺮﺏ ﻭﻣﻜﺜﺖ ﺑﺎﻟﻘﲑﻭﺍﻥ ﺃﺷﻬﺮﺍﹰ‪ ،‬ﻭﻭﺻﻠﺖ‬ ‫ﻓﺮﺍ ﹴ‬
‫ﺇﱃ ﺍﻷﻧﺪﻟﺲ ﺃﻭﻝ ﺍﻟﻔﺘﻨﺔ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﱪﺍﺑﺮ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﺴﺘﺔ ﺃﻳﺎ ﹴﻡ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ‪،‬‬
‫ﻭﻣﻜﺜﺖ ﺑﻘﺮﻃﺒﺔ ﺇﱃ ﺳﻨﺔ ﺛﻼﺙ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺧﺮﺟﺖ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺜﻐﺮ ﻓﺴﻜﻨﺖ ﺳﺮﻗﺴﻄﺔ ﺳﺒﻌﺔ ﺃﻋﻮﺍﻡ‪ ،‬ﰒ‬
‫ﺧﺮﺟﺖ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﻮﻃﺔ‪ ،‬ﻭﺩﺧﻠﺖ ﺩﺍﻧﻴﺔ ﺳﻨﺔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻣﻀﻴﺖ ﻣﻨﻬﺎ ﺇﱃ ﻣﻴﻮﺭﻗﺔ ﰲ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﻧﻔﺴﻬﺎ‬
‫ﻓﺴﻜﻨﺘﻬﺎ ﲦﺎﻧﻴﺔ ﺃﻋﻮﺍﻡﹴ‪ ،‬ﰒ ﺍﻧﺼﺮﻓﺖ ﺇﱃ ﺩﺍﻧﻴﺔ ﺳﻨﺔ ﺳﺒﻌﺔ ﻋﺸﺮ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻭﺗﻮﰲ ‪ -‬ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ‪ -‬ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻟﻠﻨﺼﻒ ﻣﻦ ﺷﻮﺍ ﹴﻝ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﺑﺎﳌﻘﱪﺓ ﻋﻨﺪ ﺑﺎﺏ ﺇﻧﺪﺍﺭﺓ ﻭﻗﺪ ﺑﻠﻎ‬
‫ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﺳﻨ ﹰﺔ‪.‬‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‬

‫ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﻄﺮﺳﻮﺳﻲ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺍﻷﺩﺑﺎﺀ ﺍﻟﻔﻀﻼﺀ‪ ،‬ﺭﺃﻳﺖ ﲞﻄﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﻛﺘﺐ ﺍﻷﺩﺏ‬
‫ﻭﺍﻟﺸﻌﺮ ﻭﲨﻊ ﺷﻌﺮ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﻋﺼﺮﻩ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺼﻘﺮﻱ ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻨﺎﺷﺊ ﻭﻏﲑﳘﺎ ﻣﻦ ﺷﻌﺮﺍﺀ‬
‫ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻭﺍﺑﻨﻪ ﺷﺮﻳﻒٍ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﰲ ﺃﺧﺒﺎﺭ ﺍﳊﺠﺎﺏ ﻭﻛﺎﻥ ﻣﺘﻘﻦ ﺍﳋﻂ ﺳﺮﻳﻊ ﺍﻟﻜﺘﺎﺑﺔ‪،‬‬
‫ﻭﻭﱄ ﺍﻟﻘﻀﺎﺀ ﲟﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﲰﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻜﺜﲑ ﻭﺭﻭﺍﻩ‪ ،‬ﻓﺴﻤﻊ ﺑﺪﻣﺸﻖ ﺃﺑﺎ ﻋﻠ ﹴﻲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺁﺩﻡ‬
‫ﺍﻟﻔﺰﺍﺭﻱ ﻭﺃﺑﺎ ﻫﺎﺷﻢ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﻭﺑﻄﺮﺍﺑﻠﺲ ﺧﺸﻴﻤﺔ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭﺑﻄﺮﺳﻮﺱ ﺃﺑﺎ ﻋﺒﺪ‬
‫ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻌﻼﻑ‪ ،‬ﻭﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﺑﻦ ﺍﻟﺸﻔﻖ‪ ،‬ﻭﺃﺑﺎ‬
‫ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ﺍﻟﻄﺮﺳﻮﺳﻲ‪ ،‬ﻭﺍﻟﻘﺎﺿﻴﲔ ﺃﺑﺎ ﻋﺮﺍﻥ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻷﺷﻴﺐ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ‬
 ‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﻄﱪﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻘﺎﺹ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳋﺸﺎﺏ ﺍﳊﺎﻓﻆ‪،‬‬
‫ﻭﲨﺎﻋﺔ ﻏﲑ ﻫﺆﻻﺀ ﻛﺜﲑ ﹰﺓ‪ .‬ﻭﲰﻊ ﻣﻨﻪ ﺃﺑﻮ ﺣﺼﲔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﺴﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﻤﺮ ﹴﻭ ﺍﳌﻌﺮﻯ‪،‬‬
‫ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻜﻔﺮﻃﺎﰊ‪ ،‬ﻭﺃﺑﻮ ﻋﻠﻲ ﺍﻷﻫﻮﺍﺯﻱ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺴﻌﺪﻱ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺪﻣﺸﻘﻲ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻧﺼﺮ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﻘﺎﺗﻞ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺑﺸﺮ ﻗﺎﻝ‪ :‬ﲰﻌﺖ‬
‫ﺐ ﺳﻨﺔ‬
‫ﺍﻟﻘﺎﺿﻲ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻲ ﺍﻟﺴﻌﺪﻱ ﻳﻘﻮﻝ‪ :‬ﺗﻮﰲ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﲨﻴ ﹴﻊ ﰲ ﺭﺟ ﹴ‬
‫ﺍﺛﻨﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺗﻮﰲ ﺷﻴﺨﻨﺎ ﻋﺜﻤﺎﻥ ﺍﻟﻄﺮﺳﻮﺳﻲ ﺍﻟﻘﺎﺿﻲ ﺑﻜﻔﺮ ﻃﺎﺏ ﻗﺒﻠﻪ ﺑﺴﻨﺔ ﺃﻭ ﳓﻮﻫﺎ‪.‬‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺴﺮﻗﻮﺳﻲ‬

‫ﺍﻟﻨﺤﻮﻱ ﺍﻟﺼﻘﻠﻲ ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ‪ .‬ﻗﺎﻝ ﺍﻟﺴﻠﻔﻲ‪ :‬ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻠﻢ ﲟﻜﺎﻥٍ‪ ،‬ﳓ ﹴﻮ ﺃﻭ ﻟﻐﺔٍ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﻔﺤﺎﻡ‬
‫ﻭﺍﺑﻦ ﺑﻠﻴﻤﺔ ﻭﻏﲑﻫﺎ‪ .‬ﻭﻟﻪ ﺗﻮﺍﻟﻴﻒ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﺻﺎﺭﺕ ﻟﻪ ﰲ ﺟﺎﻣﻊ ﻣﺼﺮ ﺣﻠﻘﺔ ﻟﻺﻗﺮﺍﺀ‬
‫ﺕ‬
‫ﻭﺍﻧﺘﻔﻊ ﺑﻪ‪ ،‬ﻭﻻ ﺯﻣﲏ ﻣﺪﺓ ﻣﻘﺎﻣﻲ ﲟﺼﺮ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻲ ﻛﺜﲑﹰﺍ ﻭﻋﻠﻰ ﻣﻦ ﻛﻨﺖ ﺃﻗﺮﺍ ﻋﻠﻴﻪ ﻛﺄﰊ ﺻﺎﺩﻕ ﻭﺍﺑﻦ ﺑﺮﻛﺎ ٍ‬
‫ﻭﺍﻟﻔﺮﺍﺀ ﺍﳌﻮﺻﻠﻲ ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺇﻥ ﺍﳌﺸﻴﺐ ﻣﻦ ﺍﳋﻄﻮﺏ ﺧﻄﻴﺐ ‪ ...‬ﺃﻻ ﻫﻮﻯ ﺑﻌﺪ ﺍﻟﺸﺒﺎﺏ ﻳﻄﻴﺐ‬
‫ﺃﺑﻴﺎﺕ ﻏﲑ ﺟﻴﺪ ٍﺓ‪ .‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺳﻠﻔﺔ‪ :‬ﻛﺘﺒﺖ ﺇﱃ ﺍﳌﻘﺮﺉ ﺃﰊ ﻋﻤﺮ ﹴﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺼﻘﻠﻲ ﺍﻷﻧﺼﺎﺭﻱ‬
‫ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ﻛﺘﺎﺑﹰﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻧﻈﻢ ﻭﻧﺜﺮ ﻣﻦ ﲨﻠﺘﻪ‪:‬‬
‫ﻣﺎ ﻭﻗﻌﺖ ﻋﻴﲏ ﻋﻠﻰ ﻣﺜﻠﻪ ‪ ...‬ﰲ ﻓﻀﻠﻪ ﺍﻟﻮﺍﰲ ﻭﰲ ﻧﺒﻠﻪ‬
‫ﻭﻟﻴﺲ ﺑﺪﻋﹰﺎ ﻣﺜﻞ ﺃﺧﻼﻗﻪ ‪ ...‬ﻣﻨﻪ ﻭﳑﻦ ﻛﺎﻥ ﰲ ﺷﻜﻠﻪ‬

‫ﺐ ‪ ...‬ﻭﻳﺮﺟﻊ ﺍﻟﻔﺮﻉ ﺇﱃ ﺃﺻﻠﻪ‬‫ﻓﺈﻧﻪ ﻣﻦ ﻋﻨﺼ ﹴﺮ ﻃﻴ ﹴ‬

‫ﻓﺄﺟﺎﺏ ﻬﺑﺬﻩ ﺍﻟﻮﺭﻗﺔ‪ :‬ﻭﻗﻔﺖ ﻋﻠﻰ ﻣﺎ ﺗﻔﻀﻠﺖ ﺑﻪ ﺣﻀﺮﺗﻪ ﻭﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﻣﻦ ﺍﻵﺩﺍﺏ ﳘﺘﻪ‪ ،‬ﻓﻤﻦ ﻧﺜﺮ ﺭﺃﻳﺖ ﺍﻟﻌﻠﻢ‬
‫ﻣﻀﻤﻮﻧﻪ‪ ،‬ﻭﺍﻟﺪﺭ ﻣﻜﻨﻮﻧﻪ‪ ،‬ﻭﺍﳊﻜﻤﺔ ﻗﺮﻳﻨﻪ‪ .‬ﻭﻣﻦ ﻧﻈﻢ ﻛﺎﻧﺖ ﺍﻟﻔﺼﺎﺣﺔ ﳝﻴﻨﻪ‪ ،‬ﻭﻓﺼﻞ ﺍﳋﻄﺎﺏ ﻋﺮﻧﻴﻨﻪ‪ .‬ﻭﻭﺩ‬
‫ﻓﺼﻴﺢ ﺍﻟﻜﻼﻡ ﺃﻥ ﻳﻜﻮﻧﻪ‪ ،‬ﻭﺃﺣﻴﺎ ﺍﻟﻘﻠﻮﺏ ﻭﻛﺸﻒ ﳍﺎ ﺍﶈﺠﻮﺏ‪ ،‬ﻣﻦ ﻛﻞ ﺣﻜﻤ ٍﺔ ﱂ ﺗﻜﻦ ﻟﺘﺼﻞ ﺇﻟﻴﻪ ﻟﻮﻻﻩ‪،‬‬
‫ﻭﺳﺤﺮ ﺑﻼﻏ ٍﺔ ﻟﻪ ﻣﻨﺤﻪ ﺇﻳﺎﻫﺎ ﺍﷲ‪ .‬ﻓﻘﻠﺖ ﻭﺍﳋﺎﻃﺮ ﻟﺴﻔﺮﻱ ﺧﺎﻃﺮ‪ ،‬ﻭﻣﺎﺀ ﻣﺰﱐ ﺑﻌﺪ ﺷﺂﺑﻴﺒﻪ ﻗﺎﻃﺮ‪:‬‬
‫ﺗﻮﺟﲏ ﻣﻮﻻﻱ ﻣﻦ ﻗﻮﻟﻪ ‪ ...‬ﺗﺎﺟﹰﺎ ﻋﻼ ﺍﻟﺘﻴﺠﺎﻥ ﻣﻦ ﻗﺒﻠﻪ‬
‫ﻷﻬﻧﺎ ﺗﺒﻠﻰ ﻭﻫﺬﺍ ﺇﺫﺍ ‪ ...‬ﻣﺮﺕ ﺑﻪ ﺍﻷﻳﺎﻡ ﱂ ﺗﺒﻠﻪ‬
‫ﻓﻨﺜﺮﻩ ﺍﻹﻛﻠﻴﻞ ﰲ ﻓﺮﻋﻪ ‪ ...‬ﻭﻧﻈﻤﻪ ﺍﳉﻮﻫﺮ ﻣﻦ ﺃﺻﻠﻪ‬
‫ﻭﻫﻮ ﻓﻘﻴﻪ ﺣﺎﻓﻆ ﰲ ﺍﻟﻮﺭﻯ ‪ ...‬ﻣﻬﺬﺏ ﳚﺮﻱ ﻋﻠﻰ ﺭﺳﻠﻪ‬
‫ﻛﻼ ﻭﺃﻣﺎ ﺇﻥ ﺟﺮﻯ ﻓﺎﻟﻮﺭﻯ ‪ ...‬ﻋﺬﺍﺭﻫﻢ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺳﻴﻠﻪ‬
‫ﻓﻌﻠﻤﻪ ﻳﺸﺘﻖ ﻣﻦ ﻟﻔﻈﻪ ‪ ...‬ﻭﻟﻔﻈﻪ ﻳﺸﺘﻖ ﻣﻦ ﻓﻀﻠﻪ‬
‫ﺗﻜﺎﻣﻠﺖ ﺃﻭﺻﺎﻓﻪ ﻛﻠﻬﺎ ‪ ...‬ﻭﻣﺜﻠﻪ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﻣﺜﻠﻪ‬
‫ﻭﻣﺎ ﺃﻧﺎ ﺇﻻ ﻛﻤﻬ ٍﺪ ﺇﱃ ‪ ...‬ﺑﻐﺪﺍﺩ ﻭﺍﻟﺒﺼﺮﺓ ﻣﻦ ﳔﻠﻪ‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﺕ ‪ -‬ﺣﺮﺳﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻣﻦ ﻛﺘﺎﺏ ﺍﳍﺪﻯ ﻷﻭﱄ ﺍﻟﻨﻬﻰ ﰲ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﻣﺎ ﺗﻀﻤﻦ ﻣﻦ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ‪:‬‬
‫ﻓﻠﻮ ﺗﻔﺮﻏﺖ ﺇﱃ ﻧﻘﻠﻪ ‪ ...‬ﺃﻭ ﻛﺎﻥ ﻋﻨﺪﻱ ﺍﻷﻡ ﻣﻦ ﺷﻜﻠﻪ‬
‫ﻋﺬﺭﻱ ﺇﱃ ﻣﻮﻻﻱ ﺃﱐ ﺍﻣﺮﺅ ‪ ...‬ﻣﺴﺎﻓﺮ ﻭﺍﻟﺸﻐﻞ ﻣﻦ ﻓﻌﻠﻪ‬
‫ﻟﻜﻞ ﻣﻦ ﺑﻌﻀﻪ ﺷﺎﻏﻞ ‪ ...‬ﻭﺑﻌﻀﻪ ﺍﳌﺸﻐﻮﻝ ﻣﻦ ﻛﻠﻪ‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺒﻴﺖ ﺍﻷﺣﻮﺹ ﻣﻦ ﻛﻼﻡﹴ‪ ،‬ﻭﻣﺎ ﻗﻠﺖ ﻓﻴﻪ ﻣﻦ ﻧﺜﺮ ﻭﻧﻈﺎﻡﹴ‪ ،‬ﻓﺄﻧﺎ ﺁﰐ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺃﺗﻠﻮﻩ ﻟﺪﻳﻬﺎ‪ ،‬ﻭﺍﷲ ﻳﺪﱘ‬
‫ﺍﻟﻨﻌﻤﺔ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﳋﺰﺭﺟﻲ ﺍﻟﺼﻘﻠﻲ‬

‫ﻱ‬
‫ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﳊﺎﻓﻆ‪ ،‬ﺃﺑﻮ ﻃﺎﻫﺮ ﺃﲪﺪ ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺑﺮ ﹴ‬
‫ﻯ ﺍﻟﻌﺬﺭﻱ ﺍﻷﳕﺎﻃﻲ ﺍﳌﺼﺮﻱ ﻧﺰﻳﻞ ﻓﻘﻂ ﻭﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ ﻋﺜﻤﺎﻥ ﺑﻦ‬‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺒﻘﻰ ﺻﺎﱀ ﺑﻦ ﻋﺎﺩ ﹴ‬
‫ﻋﻠﻲ ﺍﻟﺼﻘﻠﻲ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻫﲔ ﻋﻠﻬﺎ ﺃﻥ ﺗﺮﻯ ﺍﻟﺼﺒﺎ ‪ ...‬ﻳﺘﺠﺮﻉ ﺍﻷﻭﺻﺎﺏ ﻭﺍﻟﻜﺮﺑﺎ‬
‫ﻒ ﻗﻨﺼﹰﺎ ‪ ...‬ﻭﺗﻌﻤ ٍﺪ ﻟﻠﺼﻴﺪ ﱂ ﻳﻌﺒﺎ‬
‫ﻣﻦ ﱂ ﻳﺼﺪ ﺑﺘﻜﻠ ٍ‬
‫ﱴ ‪ ...‬ﺃﺧﺬﺕ ﺟﻔﻮﻧﻚ ﻗﻠﺒﻪ ﻏﺼﺒﺎ‬ ‫ﻻ ﺗﻌﺘﲏ ﻳﺎ ﻫﺬﻩ ﺑﻔ ً‬
‫ﺃﻭ ﻣﺎ ﻋﻠﻤﺖ ﺑﺄﻧﻪ ﺭﺟﻞ ‪ ...‬ﳌﺎ ﺩﻋﺎﻩ ﻫﻮﺍﻛﻢ ﻟﺒﺎ؟‬
‫ﻭﻗﺎﻝ ﰲ ﳐﺘﺼﺮ ﺍﻟﻌﻤﺪﺓ ﻭﻗﺪ ﺫﻛﺮ ﻗﻮﻝ ﺍﻟﺸﻤﺎﺥ‪:‬‬
‫ﺇﺫﺍ ﺑﻠﻐﺘﲏ ﻭﲪﻠﺖ ﺭﺣﻠﻰ‬
‫ﺱ ﻣﻦ ﻗﻮﻟﻪ‪:‬‬‫ﻭﻣﺎ ﻧﺎﻗﻀﻪ ﺑﻪ ﺃﺑﻮ ﻧﻮﺍ ﹴ‬
‫ﺃﻗﻮﻝ ﻟﻨﺎﻗﱵ ﺇﺫ ﺑﻠﻐﺘﲏ ‪ ...‬ﻟﻘﺪ ﺃﺻﺒﺤﺖ ﻣﲏ ﺑﺎﻟﻴﻤﲔ‬
‫ﻼ ‪ ...‬ﻭﻻ ﻗﻠﺖ ﺃﺷﺮﻗﻲ ﺑﺪﻡ ﺍﻟﻮﺗﲔ‬‫ﻓﻠﻢ ﺃﺟﻌﻠﻚ ﻟﻠﻐﺮﺑﺎﻥ ﳓ ﹰ‬
‫ﻭﺫﻛﺮ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﰒ ﻗﺎﻝ‪ :‬ﻭﱄ ﻗﺼﻴﺪﺓ ﺃﻭﳍﺎ‪:‬‬
‫ﺭﺣﻠﺖ ﻓﻌﻠﻤﺖ ﺍﻟﻔﺆﺍﺩ ﺭﺣﻴﻼ ‪ ...‬ﻭﺑﻜﺖ ﻓﺼﲑﺕ ﺍﻷﺳﻴﻞ ﻣﺴﻴﻼ‬
‫ﻼ ﻭﻗﺘﻴﻼ‬
‫ﻭﺣﺪﺍ ﻬﺑﺎ ﺣﺎ ٍﺩ ﺣﺪﺍ ﰊ ﻟﻠﻨﻮﻯ ‪ ...‬ﻟﻜﻦ ﻣﻨﺎ ﻗﺎﺗ ﹰ‬
‫ﻭﺇﺫﺍ ﺍﳊﺒﻴﺐ ﺃﺭﺍﺩ ﻗﺘﻞ ﳏﺒﻪ ‪ ...‬ﺟﻌﻞ ﺍﻟﻔﺮﺍﻕ ﺇﱃ ﺍﳌﻤﺎﺕ ﺳﺒﻴﻼ‬
‫ﺱ‪:‬‬
‫ﺃﺫﻛﺮ ﻓﻴﻬﺎ ﺧﻄﺎﰊ ﺍﻟﻨﺎﻗﺔ‪ ،‬ﻭﺍﺣﺘﺮﺳﺖ ﳑﺎ ﻳﺆﺧﺬ ﻋﻠﻰ ﺍﻟﺸﻤﺎﺥ ﺑﺄﺧ ٍﺬ ﻣﻦ ﻣﺬﻫﺐ ﺃﰊ ﻧﻮﺍ ﹴ‬
‫ﻭﺇﺫﺍ ﺑﻠﻐﺖ ﺍﳌﺮﺗﻀﻰ ﻓﺘﺴﻴﱮ ‪ ...‬ﺇﺫ ﻟﻴﺲ ﳛﻮﺟﲏ ﺃﺳﻮﻡ ﺭﺣﻴﻼ‬
‫ﻭﺍﳌﺮﺗﻀﻰ ﳛﲕ ﺑﻦ ﲤﻴﻢ ﺑﻦ ﺍﳌﻌﺰ ﺑﻦ ﺑﺎﺩﻳﺲ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﰲ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﺭﻭﺍﻩ ﻋﻨﻪ ﺍﻟﺴﻠﻔﻲ ﰲ ﺳﻨﺔ ﺳﺒﻊ‬
‫ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﳐﺎﺭﺝ ﺍﳊﺮﻭﻑ ﳐﺘﺼﺮ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻛﺘﺎﺏ ﳐﺘﺼﺮ ﺍﻟﻌﻤﺪﺓ ﻻﺑﻦ ﺭﺷﻴﻖﹴ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺮﺡ‬
‫ﺍﻹﻳﻀﺎﺡ‪ .‬ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺍﻟﺼﻘﻠﻲ ﰲ ﳐﺘﺼﺮﻩ ﻟﻠﻌﻤﺪﺓ ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺴﺮﻗﺎﺕ ﻓﻘﺎﻝ ﱄ ﻣﻦ ﻗﺼﻴﺪ ٍﺓ ﺃﻭﳍﺎ‪ :‬ﻧﻘﻠﺘﻬﺎ ﻣﻦ‬
‫ﺧﻄﻪ‪ ،‬ﻭﻗﺪ ﺃﻋﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻲ ﻋﻼﻣﺔ ﻟﻨﻔﺴﻪ‪:‬‬
 ‫ﺩﻣﻊ ﺭﺃﻯ ﺑﺮﻕ ﺍﳊﻤﻰ ﻓﺘﺤﺪﺭﺍ ‪ ...‬ﻭﺟﻮﻯ ﺫﻛﺮﺕ ﻟﻪ ﺍﳊﻤﻰ ﻓﺘﺴﻌﺮﺍ‬
‫ﻟﻮ ﱂ ﻳﻜﻦ ﻫﺠﺮ ﳌﺎ ﻋﺬﺏ ﺍﳍﻮﻯ ‪ ...‬ﺃﻧﺎ ﺃﺷﺘﻬﻲ ﻣﻦ ﻫﺎﺟﺮﻱ ﺃﻥ ﻳﻬﺠﺮﺍ‬
‫ﺑﻴﲏ ﻭﺑﲔ ﺍﳊﺐ ﻧﺴﺒﺔ ﻋﻨﺼﺮ ‪ ...‬ﻓﻤﱴ ﻭﺻﻠﺖ ﻭﺻﻠﺖ ﺫﺍﻙ ﺍﻟﻌﻨﺼﺮﺍ‬
‫ﻗﺎﻝ‪ :‬ﰒ ﻭﺟﺪﺕ ﻟﻠﻤﻮﺻﻠﻲ‪:‬‬
‫ﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﳊﺐ ﺳﺨﻂ ﻭﻻ ﺭﺿﹰﺎ ‪ ...‬ﻓﺄﻳﻦ ﺣﻼﻭﺍﺕ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻟﻜﺘﺐ‬
‫ﻗﺎﻝ‪ :‬ﻭﺍﷲ ﺩﺭ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺑﲎ ﺍﳊﺐ ﻋﻠﻰ ﺍﳉﻮﺯ ﻓﻠﻮ ‪ ...‬ﺃﻧﺼﻒ ﺍﶈﺒﻮﺏ ﻓﻴﻪ ﳌﺴﺞ‬
‫ﻟﻴﺲ ﻳﺴﺘﺤﺴﻦ ﰲ ﺩﻳﻦ ﺍﳍﻮﻯ ‪ ...‬ﻋﺎﺷﻖ ﳛﺴﻦ ﺗﻠﻔﻴﻖ ﺍﳊﺠﺞ‬

‫ﻭﳑﺎ ﺫﻛﺮﻩ ﺍﻟﺼﻘﻠﻲ ﻟﻨﻔﺴﺴﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻳﻀﹰﺎ ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﻮﺍﺭﺩﺓ ﻗﺎﻝ‪ :‬ﻭﻫﻮ ﻣﺎ ﺍﺩﻋﻰ ﰲ ﺷﻌﺮ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ‬
‫ﻭﻃﺮﻓﺔ ﻣﻦ ﻛﻮﻬﻧﻤﺎ ﱂ ﻳﻔﺮﻕ ﺑﲔ ﺑﻴﺘﻴﻬﻤﺎ ﺇﻻ ﺑﺎﻟﻘﺎﻓﻴﺔ ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﲡﻤﻞ‪ ،‬ﻭﻗﺎﻝ ﻃﺮﻓﺔ ﲡﻠﺪ‪ .‬ﻗﺎﻝ ﺍﻟﺼﻘﻠﻲ‪:‬‬
‫ﻭﺃﻋﺠﺐ ﻣﻦ ﺫﻟﻚ ﺃﱐ ﺻﻨﻌﺖ ﻗﺼﻴﺪﹰﺓ ﺃﻭﳍﺎ‪:‬‬
‫ﻳﻬﻮﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺃﺑﻴﺖ ﻣﺘﻴﻤﺎ ‪ ...‬ﻭﺃﺻﺒﺢ ﳐﺰﻭﻧﹰﺎ ﻭﺃﺿﺤﻰ ﻣﻐﺮﻣﺎ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺻﻠﻰ ﻣﺪﻧﻔﹰﺎ ﺃﻭ ﻭﺍﻋﺪﻳﻪ ﻭﺃﺧﻠﻔﻲ ‪ ...‬ﻓﻘﺪ ﻳﺘﺮﺟﻰ ﺍﻵﻝ ﻣﻦ ﺷﻔﻪ ﺍﻟﻈﻤﺎ‬
‫ﺿﻤﺎﻥ ﻋﻠﻰ ﻋﻴﻨﻴﻚ ﻗﺘﻠﻲ ﻭﺇﳕﺎ ‪ ...‬ﺿﻤﺎﻥ ﻋﻠﻰ ﻋﻴﲏ ﺃﻥ ﺗﺒﻜﻴﺎ ﺩﻣﺎ‬
‫ﻟﻴﻔﺪﻙ ﻣﺎ ﺃﺳﺄﺭﺕ ﻣﲏ ﻓﺈﻬﻧﺎ ‪ ...‬ﺣﺸﺎﺷﺔ ﺻﺐ ﺃﺯﻣﻌﺖ ﺃﻥ ﺗﺼﺮﻣﺎ‬
‫ﻗﺎﻝ‪ :‬ﰒ ﻗﺮﺃﺕ ﺑﻌﺪ ﺩﻳﻮﺍﻥ ﺍﻟﺒﺤﺘﺮﻱ ﻓﻮﺟﺪﺕ ﻣﻌﻈﻢ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻣﺒﺪﺩ ﹰﺓ ﻓﻴﻪ ﻗﺎﻝ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﺍﳌﻌﺎﱐ‬
‫ﻳﺸﺘﺮﻙ ﻓﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺣﱴ ﻗﻄﻊ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻘﺾ(‪ ،‬ﻻ ﻳﻌﱪ ﻋﻨﻪ ﺇﻻ ﻬﺑﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻭﳓﻮﻫﺎ‬
‫ﻓﻐﲑ ﻣﺴﺘﻨﻜ ﹴﺮ ﺃﻥ ﻳﺸﺘﺮﻛﻮﺍ ﻭﺗﺘﻔﻖ ﺃﻟﻔﺎﻇﻬﻢ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻨﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺃﰉ ﺍﳌﻮﻟﺪﻭﻥ ﺇﻻ ﺃﻬﻧﺎ ﺳﺮﻗﺔ‪ .‬ﻗﻠﺖ‪ :‬ﻟﻮ ﻗﺎﻝ‬
‫ﰲ ﻣﻮﺿﻊ ﺃﺿﺤﻰ ﻣﻦ ﺍﻟﺒﻴﺖ ﺍﻷﻭﻝ ﺃﻣﺴﻰ ﻛﺎﻥ ﺃﺟﻮﺩ ﻟﻴﻘﺎﺑﻞ ﺑﻪ ﺃﺻﺒﺢ ﻭﻟﻮ ﻗﺎﻝ ﰲ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ ﻭﻗﺪ ﻳﺸﺘﻔﻲ‬
‫ﺑﺎﻵﻝ ﻣﻦ ﺷﻔﻪ ﺍﻟﻈﻤﺎ ﻛﺎﻥ ﺃﺣﺴﻦ ﰲ ﺍﻟﺼﻨﻌﺔ ﻭﺃﺟﻮﺩ‪.‬‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺒﻠﻄﻲ‬

‫ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻠﻄﻲ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﻟﻨﺤﻮﻱ ﻫﻜﺬﺍ ﻳﻨﺴﺒﻮﻧﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺑﻠﻂ ﺍﻟﱵ ﺗﻘﺎﺭﺏ ﺍﳌﻮﺻﻞ‪ ،‬ﺫﻛﺮﻩ‬
‫ﺍﻟﻌﻤﺎﺩ ﰲ ﻛﺘﺎﺏ ﺍﳋﺮﻳﺪﺓ ﻓﻘﺎﻝ‪ :‬ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﺸﺎﻡ ﻭﺃﻗﺎﻡ ﺑﺪﻣﺸﻖ ﺑﺮﻫ ﹰﺔ ﺗﺮﺩﺩ ﺇﱃ ﺍﻟﺰﺑﺪﺍﱐ ﻟﻠﺘﻌﻠﻴﻢ‪ ،‬ﻓﻠﻤﺎ ﻓﺘﺤﺖ‬
‫ﻣﺼﺮ ﺍﻧﺘﻘﻞ ﺇﻟﻴﻬﺎ ﻓﺤﻈﻲ ﻬﺑﺎ‪ ،‬ﻭﺭﺗﺐ ﻟﻪ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﻳﻮﺏ ﻋﻠﻰ ﺟﺎﻣﻊ ﻣﺼﺮ ﺟﺎﺭﻳﹰﺎ ﻳﻘﺮﺉ ﺑﻪ ﺍﻟﻨﺤﻮ‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺣﱴ ﻣﺎﺕ ﻬﺑﺎ ﻟﻌﺸ ﹴﺮ ﺑﻘﲔ ﻣﻦ ﺻﻔ ﹴﺮ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻫﻲ ﺁﺧﺮ ﺳﲏ ﺍﻟﻐﻼ ﺍﻟﺸﺪﻳﺪ‬
‫ﺖ ﻭﺃﺷﺪﻫﺎ ﰲ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺃﺧﻔﻬﺎ ﺳﻨﺔ ﺗﺴﻊﹴ‪ ،‬ﻭﺑﻘﻲ ﺍﻟﺒﻠﻄﻲ ﰲ ﺑﻴﺘﻪ ﻣﻴﺘﹰﺎ‬ ‫ﲟﺼﺮ‪ ،‬ﻷﻥ ﺃﻭﳍﺎ ﻛﺎﻥ ﰲ ﺃﻭﺍﺧﺮ ﺳﻨﺔ ﺳ ٍ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻻ ﻳﻌﻠﻢ ﺑﻪ ﺃﺣﺪ ﻻﺷﺘﻐﺎﳍﻢ ﺑﺄﻧﻔﺴﻬﻢ ﻋﻨﻪ ﻭﻋﻦ ﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﳛﺐ ﺍﻻﻧﻔﺮﺍﺩ ﻭﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻣﻦ‬
‫ﳜﱪ ﺑﻮﻓﺎﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﺃﰊ ﻧﺰﺍ ﹴﺭ ﻭﺃﰊ ﳏﻤﺪ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﻟﺪﻫﺎﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﱂ ﻳﺬﻛﺮ ﺍﻟﻌﻤﺎﺩ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﺇﳕﺎ ﺃﺧﱪﱐ ﺑﻮﻓﺎﺗﻪ ﻭﻣﺎ ﺑﻌﺪﻩ ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ‬
‫ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﳊﺴﻦ ﺍﺑﻦ ﺍﺩﺭﻳﺲ ﺑﻦ ﳛﲕ ﺍﻟﻌﺎﱄ ﺑﻦ ﻋﻠﻲ ﺍﳌﻌﺘﻠﻲ ‪ -‬ﻭﻫﻮ ﺍﳋﺎﺭﺝ‬
‫ﺑﺎﳌﻐﺮﺏ‪ ،‬ﻭﺍﳌﺴﺘﻮﱄ ﻋﻠﻰ ﺑﻼﺩ ﺍﻷﻧﺪﻟﺲ ‪ -‬ﺍﺑﻦ ﲪﻮﺩ ﺑﻦ ﺳﻴﻤﻮﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ‬
‫ﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬‫ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟ ﹴ‬
‫ﻼ ﻃﻮﺍ ﹰﻻ ﺟﺴﻴﻤﹰﺎ ﻃﻮﻳﻞ ﺍﻟﻠﺤﻴﺔ ﻭﺍﺳﻊ‬
‫ﻭﺃﺧﱪﱐ ﺍﻟﺸﺮﻳﻒ ﺍﳌﺬﻛﻮﺭ ﻭﻛﺎﻥ ﻣﻦ ﺗﻼﻣﺬﺗﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﺒﻠﻄﻲ ﺭﺟ ﹰ‬
‫ﺍﳉﺒﻬﺔ ﺃﲪﺮ ﺍﻟﻠﻮﻥ‪ ،‬ﻳﻌﺘﻢ ﺑﻌﻤ ٍﺔ ﻛﺒﲑٍﺓ ﺟﺪﹰﺍ ﻭﻳﺘﻄﻠﺲ ﺑﻄﻴﻠﺴﺎﻥ ﻻ ﻋﻠﻰ ﺯﻱ ﺍﳌﺼﺮﻳﲔ‪ ،‬ﺑﻞ ﻳﻠﻘﻴﻪ ﻋﻠﻰ ﻋﻤﺎﻣﺘﻪ‬
‫ﻭﻳﺮﺳﻠﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺪﻳﺮﻩ ﻋﻠﻰ ﺭﻗﺒﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﺒﺲ ﰲ ﺍﻟﺼﻴﻒ ﺍﳌﺒﻄﻨﺔ ﻭﺍﻟﺜﻴﺎﺏ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﺣﱴ ﻳﺮﻯ ﻛﺄﻧﻪ ﻋﺪﻝ‬
‫ﻋﻈﻴﻢ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﻓﺼﻞ ﺍﻟﺸﺘﺎﺀ ﺍﺧﺘﻔﻰ ﺣﱴ ﻻ ﻳﻜﺎﺩ ﻳﻈﻬﺮ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻧﺖ ﰲ ﺍﻟﺸﺘﺎﺀ ﻣﻦ ﺣﺸﺮﺍﺕ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﺍﳊﻤﺎﻡ ﻳﺪﺧﻞ ﺇﱃ ﺩﺍﺧﻠﻪ ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﻣﺰﺩﻭﺟﺔ ﻣﺒﻄﻨﺔ ﺑﻘﻄﻦﹴ‪ ،‬ﻓﺈﺫﺍ ﺣﺼﻞ ﻋﻨﺪ ﺍﳊﻮﺽ‬
‫ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﳌﺎﺀ ﺍﳊﺎﺭ ﻛﺸﻒ ﺭﺃﺳﻪ ﺑﻴﺪﻩ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺻﺐ ﻋﻠﻰ ﺭﺃﺳﻪ ﺍﳌﺎﺀ ﺍﳊﺎﺭ ﺍﻟﺸﺪﻳﺪ ﺍﳊﺮﺍﺭﺓ ﺑﻴﺪﻩ ﺍﻷﺧﺮﻯ‪،‬‬
‫ﰒ ﻳﻐﻄﻴﻪ ﺇﱃ ﺃﻥ ﳝﻸ ﺍﻟﺴﻄﻞ ﰒ ﻳﻜﺸﻔﻪ ﻭﻳﺼﺐ ﻋﻠﻴﻪ ﰒ ﻳﻐﻄﻴﻪ ﻳﻔﻌﻞ ﺫﻟﻚ ﻣﺮﺍﺭﺍﹰ‪ ،‬ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻪ ﰲ ﺫﻟﻚ ﻗﺎﻝ‪:‬‬
‫ﺃﺧﺎﻑ ﻣﻦ ﺍﳍﻮﺍﺀ‪ .‬ﻗﺎﻝ ﺍﻹﺩﺭﻳﺴﻲ‪ :‬ﻫﺬﻩ ﻛﺎﻧﺖ ﺣﺎﻟﻪ ﰲ ﻫﻴﺌﺘﻪ ﻭﲰﺘﻪ‪ ،‬ﻓﺄﻣﺎ ﻋﻠﻤﻪ‪ :‬ﻓﻜﺎﻥ ﻋﺎﳌﹰﺎ ﺇﻣﺎﻣﹰﺎ ﳓﻮﻳﹰﺎ ﻟﻐﻮﻳﹰﺎ‬
‫ﺃﺧﺒﺎﺭﻳﹰﺎ ﻣﺆﺭﺧﹰﺎ ﺷﺎﻋﺮﹰﺍ ﻋﺮﻭﺿﻴﺎﹰ‪ ،‬ﻗﻠﻤﺎ ﺳﺌﻞ ﻋﻦ ﺷﺊ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺩﺑﻴﺔ ﺇﻻ ﻭﺃﺣﺴﻦ ﺍﻟﻘﻴﺎﻡ ﻬﺑﺎ‪ ،‬ﻭﻛﺎﻥ ﳜﻠﻂ‬
‫ﺍﳌﺬﻫﺒﲔ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺄﺻﻮﳍﻤﺎ ﻭﻓﺮﻭﻋﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﺧﻠﻴﻌﹰﺎ ﻣﺎﺟﻨﹰﺎ ﺷﺮﻳﺒﹰﺎ ﻟﻠﺨﻤﺮ ﻣﻨﻬﻤﻜﹰﺎ ﰲ‬
‫ﺍﻟﻠﺬﺍﺕ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﺮﻳﻒ ﺍﻹﺩﺭﻳﺴﻲ‪ :‬ﻓﺤﺪﺛﲏ ﺍﻟﻔﻘﻴﻪ ﺍﺑﻦ ﺃﰊ ﺍﳌﺎﻟﻚ ﻗﺎﻝ‪ :‬ﺧﺮﺟﺖ ﺇﱃ ﺑﻌﺾ ﺍﳌﺘﻨﺰﻫﺎﺕ ﺑﻀﻮﺍﺣﻲ ﻣﺼﺮ‪،‬‬
‫ﻓﻠﻘﻴﺖ ﺍﻟﺒﻠﻄﻲ ﻣﻊ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﳋﻼﻋﺔ‪ ،‬ﻭﻣﻄﺮﺏ ﻳﻐﻨﻴﻬﻢ ﺑﺒﻌﺾ ﺍﳌﻼﻫﻲ‪ ،‬ﻭﻫﻮ ﲦﻞ ﻳﺘﻤﺎﻳﻞ ﺳﻜﺮﺍﹰ‪ ،‬ﻓﺘﻘﺪﻣﺖ‬
‫ﺇﻟﻴﻪ ﻭﻛﺎﻧﺖ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﻣﺒﺎﺳﻄﺔ‪ ،‬ﺗﻘﻀﻲ ﺫﻟﻚ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺷﻴﺦ‪ ،‬ﺃﻣﺎ ﺁﻥ ﻟﻚ ﺃﻥ ﺗﺮﻋﻮﻯ‪ ،‬ﻭﺗﻘﻠﻊ ﻋﻦ ﻫﺬﻩ‬
‫ﺍﻟﺮﺫﺍﺋﻞ ﻣﻊ ﺗﻘﺪﻣﻚ ﰲ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻚ‪ ،‬ﻓﻨﻈﺮ ﺇﱃ ﺷﺰﺭﹰﺍ ﻭﱂ ﻳﻜﺘﺮﺙ ﺑﻘﻮﱄ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﺑﻌﺪ ﻣﺎ ﻧﺜﺮ ﻳﺪﻩ ﻣﻦ ﻳﺪﻱ‬
‫ﺱ‪:‬‬
‫ﺷﻌﺮ ﺃﰊ ﻧﻮﺍ ﹴ‬
‫ﻛﻔﻴﺖ ﺍﻟﺼﱯ ﻣﻦ ﻻ ﻳﻬﺶ ﺇﱃ ﺍﻟﺼﱯ ‪ ...‬ﻭﲨﻌﺖ ﻣﻨﻪ ﻣﺎ ﺃﺿﺎﻉ ﻣﻀﻴﻊ‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﻓﺮﻃﺖ ﰲ ﺟﻨﺐ ﻟﺬٍﺓ ‪ ...‬ﻭﻻ ﻗﻠﺖ ﻟﻠﺨﻤﺎﺭ ﻛﻴﻒ ﺗﺒﻴﻊ؟‬

‫ﻭﺣﺪﺛﲏ ﺍﻹﺩﺭﻳﺴﻲ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻧﻮﺍﺩﺭﻩ ﻣﺎ ﺃﺧﱪﱐ ﺑﻪ ﺻﺎﺣﺒﻨﺎ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﺍﳉﻮﺩ ﻧﺪﻯ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﳊﻨﻔﻲ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ﻗﺎﻝ‪ :‬ﺣﻀﺮ ﻳﻮﻣﹰﺎ ﻋﻨﺪ ﺍﻟﺒﻠﻄﻲ ﺑﻌﺾ ﺍﳌﻄﺮﺑﲔ ﺍﶈﺴﻨﲔ ﻓﻐﻨﺎﻩ ﺻﻮﺗﹰﺎ ﺃﻃﺮﺑﻪ ﺑﻪ‪ ،‬ﻓﺒﻜﻰ ﺍﻟﺒﻠﻄﻲ ﻓﺒﻜﻰ‬
‫ﺍﳌﻄﺮﺏ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺒﻠﻄﻲ‪ :‬ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﺑﻜﻰ ﻣﻦ ﺍﺳﺘﻔﺰﺍﺯ ﺍﻟﻄﺮﺏ‪ ،‬ﻭﺃﻧﺖ ﻣﺎ ﺃﺑﻜﺎﻙ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺗﺬﻛﺮﺕ ﻭﺍﻟﺪﻱ ﻓﺈﻥ‬
‫ﻛﺎﻥ ﺇﺫﺍ ﲰﻊ ﻫﺬﺍ ﺍﻟﺼﻮﺕ ﺑﻜﻰ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺒﻠﻄﻲ‪ :‬ﻓﺄﻧﺖ ﻭﺍﷲ ﺇﺫﺍ ﺍﺑﻦ ﺃﺧﻲ‪ ،‬ﻭﺧﺮﺝ ﻓﺎﺷﻬﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﲨﺎﻋ ﹰﺔ‬
‫ﻣﻦ ﻋﺪﻭﻝ ﻣﺼﺮ ﺑﺄﻧﻪ ﺍﺑﻦ ﺃﺧﻴﻪ ﻭﻻ ﻭﺍﺭﺙ ﻟﻪ ﺳﻮﺍﻩ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺃﺧﻲ ﺍﻟﺒﻠﻄﻲ ﺇﱃ ﺃﻥ ﻓﺮﻕ ﺍﻟﺪﻫﺮ‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻠﺒﻠﻄﻲ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ ﺍﻟﻜﺒﲑ ﰲ ﳓﻮ ﺛﻼﲦﺎﺋﺔ ﻭﺭﻗﺔٍ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ ﺍﻟﺼﻐﲑ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻌﻈﺎﺕ ﺍﳌﻮﻗﻈﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﲑ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﳌﺘﻨﱯﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺘﺰﺍﺩ ﻋﻠﻰ ﺍﳌﺴﺘﺠﺎﺩ ﻣﻦ ﻓﻌﻼﺕ‬
‫ﺍﻷﺟﻮﺍﺩ‪ ،‬ﻛﺘﺎﺏ ﻋﻠﻢ ﺃﺷﻜﺎﻝ ﺍﳋﻂ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺼﺤﻴﻒ ﻭﺍﻟﺘﺤﺮﻳﻒ‪ ،‬ﻛﺘﺎﺏ ﺗﻌﻠﻴﻞ ﺍﳌﺒﺎﺩﺍﺕ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﳋﺮﻳﺪﺓ‪ :‬ﻭﻟﻠﺒﻠﻄﻲ ﻣﻮﺷﺤﺔ ﻋﻤﻠﻬﺎ ﰲ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ ﺑﺪﻳﻌﺔ ﻣﻠﻴﺤﺔ‪ ،‬ﺳﻠﻚ ﻓﻴﻬﺎ ﻃﺮﻳﻖ ﺍﳌﻐﺎﺭﺑﺔ ﻭﺣﺎﻓﻆ‬
‫ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﺣﺮﻑ ﺍﻟﻐﲔ ﻭﺍﻟﻀﺎﺩ ﻭﺍﻟﺬﺍﻝ ﻭﺍﻟﻈﺎﺀ‪ ،‬ﻭﺻﺮﻉ ﺍﻟﺘﻮﺷﻴﺢ ﻭﻫﻰ‪:‬‬
‫ﻭﻳﻼﻩ ﻣﻦ ﺭﻭﺍﻍ ‪ ...‬ﲜﻮﺭﻩ ﻳﻘﻀﻲ‬
‫ﻇﱯ ﺑﲏ ﻳﺰﺩﺍﺩ ‪ ...‬ﻣﻨﻪ ﺍﳉﻔﺎ ﺣﻈﻲ‬
‫ﻗﺪ ﺯﺍﺩ ﻭﺳﻮﺍﺳﻲ ‪ ...‬ﻣﺬ ﺯﺍﺩ ﰲ ﺍﻟﺘﻴﻪ‬
‫ﱂ ﻳﻠﻖ ﰲ ﺍﻟﻨﺎﺱ ‪ ...‬ﻣﺎ ﺃﻧﺎ ﻻﻗﻴﻪ‬
‫ﻣﻦ ﻗﻴﻢ ﻗﺎﺳﻲ؟ ‪ ...‬ﺑﺎﳍﺠﺮ ﻳﻐﺮﻳﻪ‬
‫ﺃﺭﻭﻡ ﺇﻳﻨﺎﺳﻲ ‪ ...‬ﺑﻪ ﻭﻳﺜﻨﻴﻪ‬
‫ﺇﺫﺍ ﻭﺻﺎﻝ ﺳﺎﻍ ‪ ...‬ﺑﻘﺮﺑﻪ ﻳﺮﺿﻰ‬
‫ﺃﺑﻌﺪﻩ ﺍﻷﺳﺘﺎﺫ ‪ ...‬ﻻ ﺣﻴﻂ ﺑﺎﳊﻔﻆ‬
‫ﻭﻛﻞ ﺫﺍ ﺍﻟﻮﺟﺪ ‪ ...‬ﺑﻄﻮﻝ ﺇﺑﺮﺍﻗﻪ‬
‫ﻣﻀﺮﺝ ﺍﳋﺪ ‪ ...‬ﻣﻦ ﺩﻡ ﻋﺸﺎﻗﻪ‬
‫ﻣﺼﺎﺭﻉ ﺍﻷﺳﺪ ‪ ...‬ﰱ ﳊﻆ ﺃﺣﺪﺍﻗﻪ‬
‫ﻟﻮ ﻛﺎﻥ ﺫﺍ ﻭ ٍﺩ ‪ ...‬ﺭﻕ ﻟﻌﺸﺎﻗﻪ‬
‫ﺷﻴﻄﺎﻧﻪ ﺍﻟﻨﺎﻍ ‪ ...‬ﻋﻠﻤﻪ ﺑﻐﻀﻲ‬
‫ﻭﺍﺳﺘﺤﻮﺫ ﺍﺳﺘﺤﻮﺍﺫ ‪ ...‬ﺑﻘﻠﺒﻪ ﺍﻟﻘﻆ‬
‫ﺩﻉ ﺫﻛﺮﻩ ﻭﺍﺫﻛﺮ ‪ ...‬ﺧﻼﺻﺔ ﺍﺠﻤﻟﺪ‬
‫ﺍﻟﻔﺎﺿﻞ ﺍﻷﺷﻬﺮ ‪ ...‬ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺰﻫﺪ‬
‫ﻭﺍﻟﻄﺎﻫﺮ ﺍﳌﻨﺮﺭ ‪ ...‬ﻭﺍﻟﺼﺎﺩﻕ ﺍﻟﻮﻋﺪ‬
‫ﻭﻛﻴﺜﻒ ﻻ ﺃﺷﻜﺮ ‪ ...‬ﻣﻮﱃ ﻟﻪ ﻋﻨﺪﻱ‬
‫ﻧﻌﻤﻰ ﳍﺎ ﺇﺳﺒﺎﻍ ‪ ...‬ﺻﺎﺋﻨ ﹰﺔ ﻋﺮﺿﻲ‬
‫ﺱ ﻏﺎﺫ ‪ ...‬ﻭﺍﻟﺪﻫﺮ ﺫﻭ ﻋﻆ‬
‫ﻣﻦ ﻛﻒ ﻛﺎ ﹴ‬
‫ﻣﻨﺔ ﻣﺴﺘﺒﻘﻰ ‪ ...‬ﺿﺎﻕ ﺑﻪ ﺫﺭﻋﻲ‬
‫ﻗﺪ ﺃﻓﺤﻤﺖ ﻧﻄﻘﻰ ‪ ...‬ﻭﺍﺳﺘﻨﻔﺪﺕ ﻭﺳﻌﻰ‬
‫ﻭﻣﻠﻜﺖ ﺭﻗﻰ ‪ ...‬ﻣﻜﻤﻞ ﺍﻟﺼﻨﻊ‬
‫ﺩﺍﻓﻊ ﻋﻦ ﺭﺯﻗﻲ ‪ ...‬ﰲ ﻣﻮﻃﻦ ﺍﻟﺪﻓﻊ‬
‫ﳌﺎ ﺳﻌﻰ ﺇﻳﺘﺎﻍ ‪ ...‬ﺩﻫﺮﻱ ﰲ ﺩﺣﻀﻲ‬
‫ﺃﻧﻘﺬﱐ ﺇﻧﻘﺎﺫ ‪ ...‬ﻣﻦ ﳘﻪ ﺣﻔﻈﻲ‬
‫ﺫﻭ ﺍﳌﻨﻄﻖ ﺍﻟﺼﺎﺋﺐ ‪ ...‬ﰲ ﺣﻮﻣﺔ ﺍﻟﻔﺼﻞ‬
‫ﺫﻛﺎﺅﻩ ﺍﻟﺘﺎﻗﺐ ‪ ...‬ﳚﻞ ﻋﻦ ﻣﺜﻞ‬
‫ﻓﻬﻮ ﺍﻟﻔﱴ ﺍﻟﻐﺎﻟﺐ ‪ ...‬ﻛﺎﻥ ﺫﻭﻱ ﺍﻟﻨﺒﻞ‬
 ‫ﻣﻦ ﻋﻤﺮﻭ ﻭﺍﻟﺼﺎﺣﺐ ‪ ...‬ﻭﻣﻦ ﺃﺑﻮ ﺍﻟﻔﻀﻞ؟‬
‫ﻻ ﻳﺴﺘﻮﻱ ﺍﻷﻓﺮﺍﻍ ‪ ...‬ﺑﻮﺍﺣﺪ ﺍﻷﺭﺽ‬
‫ﺃﻳﻦ ﻣﻦ ﺍﻷﺯﺍﺫ ‪ ...‬ﻧﻔﺎﻳﺔ ﺍﳌﻆ‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺼﺪﺭ ‪ ...‬ﻓﺖ ﺍﻟﻮﺭﻯ ﻭﺻﻔﺎ‬
‫ﻗﺪ ﻣﺴﲏ ﺍﻟﻀﺮ ‪ ...‬ﻭﺍﳊﺎﻝ ﻣﺎ ﲣﻔﻰ‬
‫ﻭﻋﺒﺪﻙ ﺍﻟﺪﻫﺮ ‪ ...‬ﻳﺴﻮﻣﲏ ﺍﳋﺴﻔﺎ‬
‫ﻭﻟﻴﺲ ﱄ ﻋﺬﺭ ‪ ...‬ﻣﺎ ﺩﻣﺖ ﱄ ﻛﻬﻔﺎ‬
‫ﻣﻦ ﺻﺮﻑ ﺩﻫﺮ ﻃﺎﻍ ‪ ...‬ﺃﱐ ﻟﻪ ﺃﻏﻀﻰ؟‬
‫ﻣﻦ ﺑﻚ ﺃﻣﺴﻰ ﻋﺎﺫ ‪ ...‬ﱂ ﳜﺸﻰ ﻣﻦ ﻬﺑﻆ‬
‫ﻗﺪ ﻛﻨﺖ ﺫﺍ ﺇﻧﻔﺎﻕ ‪ ...‬ﺃﻳﺎﻡ ﻣﻴﺴﻮﺭﻱ‬
‫ﻓﻌﻴﻞ ﳌﺎ ﺿﺎﻕ ‪ ...‬ﺭﺯﻗﻲ ﺗﺪﺑﲑﻱ‬
‫ﻭﺍﻟﻌﺴﺮ ﰊ ﺣﺎﻕ ‪ ...‬ﻋﻘﻴﺐ ﺗﺒﺬﻳﺮﻱ‬
‫ﻳﺎ ﻗﺎﺳﻢ ﺍﻷﺭﺯﺍﻕ ‪ ...‬ﻓﺎﺭﺙ ﻟﺘﻘﺘﲑﻱ‬
‫ﻻ ﺯﻟﺖ ﻛﻬﻒ ﺍﻟﺒﺎﻍ ‪ ...‬ﻭﺩﻣﺖ ﰲ ﺣﻔﻆ‬
‫ﺃﻣﺮﻙ ﻟﻺﻧﻔﺎﺫ ‪ ...‬ﻭﺍﻟﺴﻌﺪ ﰲ ﻟﻆ‬
‫ﻭﻣﻦ ﺟﻴﺪ ﺷﻌﺮ ﺍﻟﺒﻠﻄﻲ‪:‬‬
‫ﺩﻋﻮﻩ ﻋﻠﻰ ﺿﻌﻔﻲ ﳚﻮﺭ ﻭﻳﺸﻨﻂ ‪ ...‬ﻓﻤﺎ ﺑﻴﺪﻱ ﺣﻞ ﻟﺬﺍﻙ ﻭﻻ ﺭﺑﻂ‬
‫ﻭﻻ ﺗﻌﺘﺒﻮﻩ ﻓﺎﻟﻌﺘﺎﺏ ﻳﺰﻳﺪﻩ ‪ ...‬ﻣﻼ ﹰﻻ ﻭﺃﱏ ﱄ ﺍﺻﻄﺒﺎﺭ ﺇﺫﺍ ﻳﺴﻄﻮ‬
‫ﻓﻤﺎ ﺍﻟﻮﻋﻆ ﻓﻴﻪ ﻭﺍﻟﻌﺘﺎﺏ ﺑﻨﺎﻓ ﹴﻊ ‪ ...‬ﻭﺇﻥ ﻳﺸﺮﻁ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻨﻔﻊ ﺍﻟﺸﺮﻁ‬

‫ﻭﳌﺎ ﺗﻮﱃ ﻣﻌﺮﺿﹰﺎ ﲜﻨﺎﺑﺔ ‪ ...‬ﻭﺑﺎﻥ ﻟﻨﺎ ﻣﻨﻪ ﺍﻹﺳﺎﺀﺓ ﻭﺍﻟﺴﺨﻂ‬

‫ﺑﻜﻴﺖ ﺩﻣﹰﺎ ﻟﻮ ﻛﺎﻥ ﻳﻨﻔﻌﲏ ﺍﻟﺒﻜﺎ ‪ ...‬ﻭﻣﺰﻗﺖ ﺛﻮﺏ ﺍﻟﺼﱪ ﻟﻮ ﻧﻔﻊ ﺍﻟﻌﻂ‬
‫ﺗﻨﺎﺯﻋﺖ ﺍﻵﺭﺍﻡ ﻭﺍﻟﺪﺭ ﻭﺍﳌﻬﺎ ‪ ...‬ﳍﺎ ﺷﺒﻬﹰﺎ ﻭﺍﻟﻐﺼﻦ ﻭﺍﻟﺒﺪﺭ ﻭﺍﻟﺴﻘﻂ‬
‫ﻓﻠﻠﺮﺋﻢ ﻣﻨﻪ ﺍﻟﻠﺤﻆ ﻭﺍﻟﻠﻮﻥ ﻭﺍﻟﻈﻠﻰ ‪ ...‬ﻭﻟﻠﺪﺭ ﻣﻨﻪ ﺍﻟﻠﻔﻆ ﻭﺍﻟﺜﻐﺮ ﻭﺍﳋﻂ‬
‫ﻭﻟﻠﻐﺼﻦ ﻣﻨﻪ ﺍﻟﻘﺪ ﻭﺍﻟﺒﺪﺭ ﻭﺟﻬﻪ ‪ ...‬ﻭﻋﲔ ﺍﳌﻬﺎ ﻋﲔ ﻬﺑﺎ ﺃﺑﺪﹰﺍ ﻳﺴﻄﻮ‬
‫ﻭﻟﻠﺴﻘﻂ ﻣﻨﻪ ﺭﺩﻓﻪ ﻓﺈﺫﺍ ﻣﺸﻰ ‪ ...‬ﺑﺪﺍ ﺧﻠﻘﻪ ﻛﺎﳌﻮﺝ ﻳﻌﻠﻮ ﻭﻳﻨﺤﻂ‬
‫ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ ﺍﻟﻜﺎﺗﺐ‪ :‬ﻭﺃﻧﺸﺪﱐ ﺍﻟﺒﻠﻄﻲ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻼ ﺷﺒﺘﻪ ﲞﻄﺎ‬
‫ﺣﻜﻤﺘﻪ ﻇﺎﳌﹰﺎ ﰲ ﻣﻬﺠﱵ ﻓﺴﻄﺎ ‪ ...‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺟﻬ ﹰ‬
‫ﻫﻼ ﲡﻨﺒﺘﻪ ﻭﺍﻟﻈﻠﻢ ﺷﻴﻤﺘﻪ ‪ ...‬ﻭﻻ ﺃ ﺳﺄﻡ ﺑﻪ ﺧﺴﻔﹰﺎ ﻭﻻ ﺷﻄﻄﺎ‬
‫ﻭﻣﻦ ﺃﺿﻞ ﻫﺪﻯ ﳑﻦ ﺭﺃﻯ ﳍﺒﹰﺎ ‪ ...‬ﻓﺨﺎﺽ ﻓﻴﻪ ﻭﺃﻟﻘﻰ ﻧﻔﺴﻪ ﻭﺳﻄﺎﹰ؟‬
‫ﻭﻳﻼﻩ ﻣﻦ ﺗﺎﺋﻪ ﺃﻓﻌﺎﻟﻪ ﺻﻠﻒ ‪ ...‬ﻣﻠﻮﻥ ﻛﻠﻤﺎ ﺃﺭﺿﻴﺘﻪ ﺳﺨﻄﺎ‬
 ‫ﺃﺑﺜﻪ ﻭﳍﹰﺎ ﺻﺪﻗﹰﺎ ﻭﻳﻜﺬﺑﲏ ‪ ...‬ﻭﻋﺪﹰﺍ ﻭﺃﻗﺴﻂ ﻋﺪ ﹰﻻ ﻛﻠﻤﺎ ﻗﺴﻄﺎ‬
‫ﻭﻟﻪ ﰲ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﺎﺿﻞ ﻭﻛﺎﻥ ﻗﺪ ﺃﺳﺪﻯ ﺇﻟﻴﻪ ﻣﻌﺮﻭﻓﹰﺎ ﻣﻦ ﻗﺼﻴﺪ ٍﺓ‪:‬‬
‫ﷲ ﻋﺒﺪ ﺭﺣﻴﻢ ‪ ...‬ﻳﺪﻋﻰ ﺑﻌﺒﺪ ﺍﻟﺮﺣﻴﻢ‬
‫ﻁ ﺳﻮﻱ ‪ ...‬ﻣﻦ ﺍﳍﺪﻯ ﺍﳌﺴﺘﻘﻴﻢ‬ ‫ﻋﻠﻰ ﺳﺮﺍ ٍ‬
‫ﻧﺴﻚ ﺍﺑﻦ ﻣﺮﱘ ﻋﻴﺴﻰ ‪ ...‬ﻭﻫﺪﻯ ﻣﻮﺳﻰ ﺍﻟﻜﻠﻴﻢ‬
‫ﺭﺃﻯ ﺍﻟﺘﻬﺠﺪ ﺃﻧﺴﺎ ‪ ...‬ﰲ ﺟﻨﺢ ﻟﻴ ﹴﻞ ﻬﺑﻴﻢ‬
‫ﻣﺴﻬﺪ ﺍﻟﻄﺮﻑ ﻳﺘﻠﻮ ‪ ...‬ﺁﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬
‫ﺐ ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﻪ‪:‬‬ ‫ﻭﻣﻦ ﺃﻃﺒﻊ ﻣﺎ ﻗﺎﻟﻪ ﰲ ﻃﺒﻴ ﹴ‬
‫ﱄ ﺍﺑﻦ ﻋ ﹴﻢ ﺣﻮﻯ ﺍﳉﻬﺎﻟﺔ ﻟﻞ ‪ ...‬ﺣﻜﻤﺔ ﺃﺿﺤﻰ ﻳﻄﺐ ﰲ ﺍﻟﺒﻠﺪ‬
‫ﻗﺪ ﺍﻗﺘﻔﻰ ﻣﺬ ﻧﺸﺎ ﺑﻪ ﻣﻠﻚ ﺍﻝ ‪ ...‬ﻣﻮﺕ ﻓﻤﺎ ﺇﻥ ﻳﺒﻘﻰ ﻋﻠﻰ ﺃﺣﺪ‬
‫ﳚﺲ ﻧﺒﺾ ﺍﳌﺮﻳﺾ ﻣﻨﻪ ﻳﺪ ‪ ...‬ﺃﺳﻠﻢ ﻣﻨﻬﺎ ﺑﺮﺍﺛﻦ ﺍﻷﺳﺪ‬
‫ﻳﻘﻮﻝ ﱄ ﺍﻟﻨﺎﺱ ﺧﻠﻪ ﻋﻀﺪﹰﺍ ‪ ...‬ﻳﺎ ﻟﻴﺘﲏ ﺃﺑﻘﻰ ﺑﻼ ﻋﻀﺪ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ ﻏﻼ ﹴﻡ ﺃﻋﺮﺝ‪:‬‬
‫ﺃﻧﺎ ﻳﺎ ﻣﺸﺘﻜﻲ ﺍﻟﻘﺰﻝ ‪ ...‬ﻣﻨﻚ ﰲ ﻗﻠﱯ ﺍﻟﺸﻌﻞ‬
‫ﻼ ‪ ...‬ﺑﻚ ﻭﺍﻟﻘﻠﺐ ﻣﺸﺘﻐﻞ‬
‫ﺃﺻﺒﺢ ﺍﳉﺴﻢ ﻧﺎﺣ ﹰ‬
‫ﺩﻟﲏ ﻗﺪ ﻋﺪﻣﺖ ﺻﺐ ‪ ...‬ﺭﻱ ﻭﺿﺎﻗﺖ ﰊ ﺍﳊﻴﻞ‬
‫ﺁﻥ ﺃﻥ ﲡﻔﻮ ﺍﳉﻔﺎ ‪ ...‬ﺀ ﻭﺃﻥ ﲤﻠﻞ ﺍﳌﻠﻞ‬
‫ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﻣﻨﺼﻮ ﹴﺭ ﺍﻟﺒﻠﻄﻲ ﻭﺳﺌﻞ ﺃﻥ ﻳﻌﻤﻞ ﻋﻠﻰ ﻭﺯﻥ ﺑﻴﱵ ﺍﳊﺮﻳﺮﻱ ﺍﻟﻠﺬﻳﻦ ﻭﺻﻔﻬﻤﺎ ﻓﻘﺎﻝ‪:‬‬
‫ﺚ‬
‫ﺃﺳﻜﺘﺎ ﻛﻞ ﻧﺎﻓﺚٍ‪ ... ،‬ﻭﺃﻣﻨﺎ ﺃﻥ ﻳﻌﺰﺯﺍ ﺑﺜﺎﻟ ٍ‬
‫ﻭﻫﻮ‪:‬‬
‫ﺳﻢ ﲰ ﹰﺔ ﳓﻤﺪ ﺁﺛﺎﺭﻫﺎ ‪ ...‬ﻭﺍﺷﻜﺮ ﳌﻦ ﺃﻋﻄﻰ ﻭﻟﻮ ﲰﺴﻤﻪ‬
‫ﻓﻘﺎﻝ‪:‬‬
‫ﳏﻠﻤﺔ ﺍﻟﻌﺎﻗﻞ ﻋﻦ ﺫﻱ ﺍﳋﻨﺎ ‪ ...‬ﺗﻮﻗﻈﻪ ﺇﻥ ﻛﺎﻥ ﰲ ﳏﻠﻤﻪ‬
‫ﻣﻜﻠﻤ ﹰﺔ ﺍﳋﺎﺋﺾ ﰲ ﺟﻬﻠﻪ ‪ ...‬ﻟﻘﻠﺐ ﻣﻦ ﻳﺮﺩﻋﻪ ﻣﻜﻠﻤﺔ‬
‫ﻣﻬﺪﻣﺔ ﺍﻟﻌﻤﺮ ﳊ ﹴﺮ ﺇﺫﺍ ‪ ...‬ﺃﺻﺒﺢ ﺑﲔ ﺍﻟﻨﺎﺱ ﺫﺍ ﻣﻬﺪﻣﺔ‬
‫ﳏﺮﻣﺔ ﺍﳌﻠﺤﻒ ﺃﻭﱃ ﺑﻪ ‪ ...‬ﺇﻳﺎﻙ ﺃﻥ ﺗﺮﻋﻰ ﻟﻪ ﳏﺮﻣﻪ‬
‫ﻣﺴﻠﻤﺔ ﳝﻨﻌﻬﺎ ﻏﺎﺻﺐ ‪ ...‬ﺣﻘﺎ ﻓﺄﻣﺴﻰ ﺟﻮﺭﻩ ﻣﺴﻠﻤﻪ‬
‫ﻣﻈﻠﻤﺔ ﻳﻔﻌﻠﻬﺎ ﺻﺎﻣﺪﹰﺍ ‪ ...‬ﺗﻠﻘﻴﻪ ﻳﻮﻡ ﺍﳊﺸﺮ ﰲ ﻣﻈﻠﻤﻪ‬
‫ﺃﻋﻠﻤﻪ ﺍﳊﺴﻦ ﻓﻴﺎ ﻟﻴﺖ ﻣﻦ ‪ ...‬ﺃﻏﺮﺍﻩ ﰊ ﺃﻋﻠﻤﻪ‬
‫ﻣﻦ ﺩﻣﻪ ﺃﻫﺪﺭﻩ ﺍﳊﺐ ﻻ ‪ ...‬ﻏﺮﻭ ﺇﺫﺍ ﺣﻠﺖ ﺑﻪ ﻣﻨﺪﻣﻪ‬
‫ﺃﺳﻠﻤﻪ ﺍﳊﺐ ﺇﱃ ﻫﻠﻜﻪ ‪ ...‬ﻓﺈﻥ ﳒﺎ ﻣﻨﻪ ﻓﻤﺎ ﺃﺳﻠﻤﻪ‬
 ‫ﻑ ﳍﺬﺍ ﺍﻟﺒﲔ ﻣﺎ ﺃﺷﺄﻣﻪ‬
‫ﺃﺷﺄﻣﻪ ﺍﻟﺒﲔ ﻭﻗﺪ ﺃﻋﺮﻗﻮﺍ ‪ ...‬ﺃ ٍ‬
‫ﻣﻜﺘﻤﺔ ﺍﻷﺣﺰﺍﻥ ﰲ ﺃﺩﻣﻌﻲ ‪ ...‬ﻳﺒﺪﻭ ﻧﻀﻮﻝ ﺍﻟﺸﻴﺐ ﻣﻦ ﻣﻜﺘﻤﻪ‬
‫ﳏﺮﻣﺔ ﺍﻟﺪﻫﺮ ﺃﻓﻴﻘﻲ ﻓﻔﻲ ‪ ...‬ﺫﺭﺍ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﱄ ﳏﺮﻣﻪ‬
‫ﻣﻘﺴﻤﺔ ﺍﻷﺭﺯﺍﻕ ﰲ ﻛﻔﻪ ‪ ...‬ﺃﺑﻠﺞ ﺯﺍﻧﺖ ﻭﺟﻬﻪ ﻣﻘﺴﻤﻪ‬
‫ﻭﻫﻲ ﲬﺴﻮﻥ ﺑﻴﺘﹰﺎ ﻫﺬﺍ ﳕﻮﺫﺟﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﺃﺑﻴﺎﺕ ﺍﳊﺮﻳﺮﻱ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
‫ﻼ ﺇﺫﺍ ﻋﺮﺍ ‪ ...‬ﻭﺍﺭﻉ ﺇﺫﺍ ﺍﳌﺮﺀ ﺃﺳﺎ‬
‫ﺁﺱ ﺃﺭﻣ ﹰ‬
‫ﻓﻘﺎﻝ‪:‬‬
‫ﺇﺳﻊ ﻹﺑﻘﺎﺀ ﺳﻨﺎ ‪ ...‬ﺃﻧﺴﺄ ﻗﺒﹰﺎ ﻟﻌﺴﺎ‬
‫ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻟﺸﺮﻑ ﻭﻗﺼﺮﻩ ﺿﺮﻭﺭ ﹰﺓ‪ .‬ﺃﻧﺴﺄ‪ :‬ﺃﺧﺮ‪ .‬ﺍﻟﻘﺐ‪ :‬ﺍﻟﻀﻮﺍﻣﺮ ﺍﻟﺒﻄﻮﻥ‪ .‬ﻭﺍﻟﻠﻌﺲ‪ :‬ﺍﻟﻌﺬﺑﺎﺕ ﺍﻷﺭﻳﺎﻕ‪ .‬ﺃﻱ ﺃﺧﺮ‬
‫ﻋﻦ ﳏﺒﺔ ﻫﺬﺍ ﺍﻟﺸﺮﻑ ﻫﺬﻩ ﺍﻟﻨﺴﻮﺓ ﺍﳌﻮﺻﻮﻓﺎﺕ‪.‬‬
‫ﱃ ﻋﺮﺩ ‪ ...‬ﺩﺭﻋﺎﻩ ﻟﺆﻡ ﲞﺴﺎ‬ ‫ﺃﺳﺦ ﲟﻮ ﹰ‬
‫ﺍﳌﻮﱃ ﺍﺑﻦ ﺍﻟﻌﻢ‬
‫ﻒ ﻓﻤﺎ ‪ ...‬ﻣﻦ ﻳﻌﻮﺩ ﻧﺪﺳﺎ‬
‫ﺃﺳ ٍﺪ ﻧﺪﻯ ﻋ ٍ‬
‫ﺃﺳﺪ‪ :‬ﺃﻋﻂ‪ ،‬ﻭﺍﻟﻨﺪﺱ‪ :‬ﺍﳉﻤﻴﻞ ﺍﻷﺧﻼﻕ‪.‬‬

‫ﺇﲰﺢ ﺑﺼﺪ ﻧﺎﻋ ﹴﻢ ‪ ...‬ﻣﻌﺎﻧ ٍﺪ ﺻﺒﺢ ﻣﺎ‬

‫ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻚ ﺣﺒﻴﺐ ﻧﺎﻋﻢ ﺣﺴﻦ ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﳋﻼﻑ ﻓﻠﺘﺴﻤﺢ ﻧﻔﺴﻚ ﺑﻪ ﻭﺑﺎﻟﺒﻌﺪ ﻋﻨﻪ‪.‬‬
‫ﺖ ﺭﻣﺴﺎ‬
‫ﺃﲰﺮ ﺗﻴﻤﻚ ﺍﻳﺌﺲ ‪ ...‬ﺇﻳﺎﺱ ﻣﻴ ٍ‬
‫ﻳﻘﻮﻝ‪ :‬ﺑﻠﻎ ﻣﻦ ﺣﺎﻟﻚ ﺃﻥ ﺗﺘﺮﻙ ﺍﻷﲰﺮ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻏﲑ ﺍﻷﲰﺮ ﻛﻨﺖ ﻣﻌﺬﻭﺭﹰﺍ ﻛﺄﻧﻪ ﻳﺴﺘﻘﺒﺢ ﺍﻟﺴﻤﺮ‪ ،‬ﺃﻱ ﺍﻳﺌﺲ‬
‫ﻣﻨﻪ ﺇﻳﺎﺳﹰﺎ ﻭﻋﺪﻩ ﻣﻴﺘﹰﺎ ﰲ ﺭﻣﺴﻪ ﻭﺳﻜﻦ ﺗﻴﻤﻚ ﺿﺮﻭﺭ ﹰﺓ ﻛﻘﻮﻟﻪ‪:‬‬
‫ﺷﻜﻮﻧﺎ ﺇﻟﻴﻪ ﺧﺮﺍﺏ ﺍﻟﻘﺮﻯ ‪ ...‬ﻓﺤﺮﻡ ﻋﻠﻴﻨﺎ ﳊﻮﻡ ﺍﻟﺒﻘﺮ‬
‫ﻭﻟﻪ ﺃﺑﻴﺎﺕ ﳛﺴﻦ ﰲ ﻗﻮﺍﻓﻴﻬﺎ ﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳋﻔﺾ‪:‬‬
‫ﺇﱐ ﺍﻣﺮﺅ ﻻﻳﺼﻄﱯ ‪ ...‬ﱐ ﺍﻟﺸﺎﺩﻥ ﺍﳊﺴﻦ ﺍﻟﻘﻮﺍﻡ ﻣﺎ‬
‫ﺭﻓﻊ ﺍﻟﻘﻮﺍﻡ ﺑﺎﳊﺴﻦ ﻷﻧﻪ ﺻﻔﺔ ﻣﺸﺒﻬﺔ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺍﳊﺴﻦ ﻗﻮﺍﻣﻪ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ‪ :‬ﻣﺮﺭﺕ ﺑﺎﻟﺮﺟﻞ ﺍﳊﺴﻦ‬
‫ﻭﺟﻬﻪ ﻭﻧﺼﺒﻪ ﻋﻠﻰ ﺍﻟﺸﺒﻪ ﺑﺎﳌﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﻭﺧﻔﻀﻪ ﺑﺎﻹﺿﺎﻓﺔ‪:‬‬
‫ﻓﺎﺭﻗﺖ ﺷﺮﺓ ﻋﻴﺸﱵ ‪ ...‬ﺃﻥ ﻓﺎﺭﻗﺘﲏ ﻭﺍﻟﻌﺮﺍﻡ ﻣﺎ‬
‫ﺭﻓﻊ ﺍﻟﻌﺮﺍﻡ ﻷﻧﻪ ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﰲ ﻓﺎﺭﻗﺘﲏ‪ ،‬ﻭﻧﺼﺒﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺷﺮﺓ‪ ،‬ﻭﺧﻔﻀﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﻋﻴﺸﱵ‪:‬‬
‫ﻻ ﺃﺳﺘﻠﺬ ﺑﻘﻴﻨ ٍﺔ ‪ ...‬ﺗﺸﺪﻭ ﻟﺪﻱ ﻭﻻ ﻏﻼﻡ ﻣﺎ‬
‫ﺭﻓﻌﺔ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﰲ ﺗﺸﺪﻭ‪ ،‬ﻭﻧﺼﺒﻪ ﺑﻼﺩ‪ ،‬ﻭﺧﻔﻀﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﻗﻴﻨٍﺔ‬
‫ﺫﻭ ﺍﳊﺰﻥ ﻟﻴﺲ ﻳﺴﺮﻩ ‪ ...‬ﻃﻴﺐ ﺍﻷﻏﺎﱐ ﻭﺍﳌﺪﺍﻡ ﻣﺎ‬
‫ﺭﻓﻌﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﻃﻴﺐ‪ ،‬ﻭﻧﺼﺒﻪ ﺑﺄﻥ ﳒﻌﻞ ﺍﻟﻮﺍﻭ ﲟﻌﲎ ﻣﻊ‪ ،‬ﻭﺧﻔﻀﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﻷﻏﺎﱐ‪:‬‬
 ‫ﺐ ﺳﺠﺎﻡ ﻣﺎ‬ ‫ﺢ ‪ ...‬ﰲ ﺍﳋﺪ ﻣﻨﺴﻜ ﹴ‬ ‫ﺃﻣﺴﻰ ﺑﺪﻣ ﹴﻊ ﺳﺎﻓ ﹴ‬
‫ﺭﻓﻊ ﺑﺈﺿﻤﺎﺭ ﻫﻮ‪ ،‬ﻭﻧﺼﺒﻪ ﺑﺈﺿﻤﺎﺭ ﻓﻌﻞﹴ‪ ،‬ﻭﺟﺮﻩ ﻧﻌﺘﹰﺎ ﻟﻠﺪﻣﻊ‪:‬‬
‫ﰒ ﺃﺭﻯ ﰲ ﺑﺜﻪ ‪ ...‬ﺫ ﹰﻻ ﻭﻣﻞﺀ ﳉﺎﻡ ﻣﺎ‬
‫ﻣﻞﺀ ﻓﻤﻲ ﳉﺎﻡ ﻣﺒﺘﺪﺃ ﻭﺧﱪ‪ ،‬ﻭﻧﺼﺒﻪ ﺑﺈﺿﻤﺎﺭ ﺃﺭﻯ‪ ،‬ﺩﻟﺖ ﻋﻠﻴﻪ ﺃﺭﻯ ﺍﻷﻭﱃ‪ ،‬ﻭﺟﺮﻩ ﺑﺎﻹﺿﺎﻓﺔ‪:‬‬
‫ﻗﺪﺭ ﻋﻠﻲ ﳏﺘﻢ ‪ ...‬ﻣﻦ ﻓﻮﻕ ﻳﺄﰐ ﺃﻭ ﺃﻣﺎﻡ ﻣﺎ‬
‫ﻣﺒﲏ ﻋﻠﻲ ﺍﻟﻀﻢ‪ ،‬ﻭﻧﺼﺒﻪ ﲜﻌﻠﻪ ﻧﻜﺮﹰﺓ ﻭﻳﻜﻮﻥ ﻇﺮﻓﺎﹰ‪ ،‬ﻭﺟﺮﻩ ﺑﺎﻹﺿﺎﻓﺔ‪:‬‬
‫ﻻ ﻳﺴﺘﻔﻴﻖ ﺍﻟﻘﻠﺐ ﻣﻦ ‪ ...‬ﻛﻤﺪ ﻻﻗﻰ ﺃﻭ ﻏﺮﺍﻡ ﻣﺎ‬
‫ﻏﺮﺍﻡ ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﻟﻨﺼﺐ ﺟﻌﻠﻪ ﻣﻔﻌﻮﻻ‪ ،‬ﻟﻴﻼﰲ‪ ،‬ﻭﺧﻔﻀﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﻛﻤ ٍﺪ‪:‬‬
‫ﻛﻢ ﺣﺎﺳﺪﻳﻦ ﻣﻌﺎﻧﺪﻱ ‪ ...‬ﻥ ﻋﺪﻭﺍ ﻋﻠﻰ ﻭﻛﻢ ﻟﺌﺎﻡ ﻣﺎ‬
‫ﻛﻢ ﺗﻨﺼﺐ ﻭﲣﻔﺾ‪ ،‬ﻭﺭﻓﻊ ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺮ ﻭﻋﺪﺍ ﻋﻠﻰ ﻟﺌﺎﻡ‪:‬‬
‫ﺇﱐ ﺃﺭﻯ ﺍﻟﻌﻴﺶ ﺍﳋﻤﻮ ‪ ...‬ﻝ‪ ،‬ﻭﺻﺤﺒﺔ ﺍﻷﺷﺮﺍﺭ ﺫﺍﻡ ﻣﺎ‬
‫ﺻﺤﺒﺔ ﺍﻷﺷﺮﺍﺭ ﺫﺍﻡ ﻣﺒﺘﺪﺃ ﻭﺧﱪ‪ ،‬ﻭﳚﻮﺯ ﻧﺼﺒﻬﺎ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ‪:‬‬
‫ﰲ ﻏﻔﻠ ٍﺔ ﺃﻳﻘﺎﻇﻬﻢ ‪ ...‬ﻋﻦ ﺳﺆﺩ ٍﺩ ﺑﻠﻪ ﺍﻟﻨﻴﺎﻡ ﻣﺎ‬
‫ﺑﻠﻪ ﻟﻔﻈﺔ ﻣﻌﻨﺎﻫﺎ ﺩﻉ‪ ،‬ﻭﻳﻜﻮﻥ ﲟﻌﲎ ﻛﻴﻒ‪ ،‬ﻭﻳﺮﺗﻔﻊ ﻣﺎ ﺑﻌﺪﻫﺎ ﻭﻳﻜﻮﻥ ﻛﺎﳌﺼﺪﺭ ﻓﻴﺨﻔﺾ ﻬﺑﺎ‪ ،‬ﻭﺍﻟﻨﺼﺐ ﻷﻬﻧﺎ‬
‫ﲟﻌﲎ ﺩﻉ‪:‬‬
‫ﺭﺏ ﺍﻣﺮﺉ ﻋﺎﻳﻨﺘﻪ ‪ ...‬ﳍﺠﹰﺎ ﺑﺴﱯ ﻣﺴﺘﻬﺎﻡ ﻣﺎ‬
‫ﻣﺴﺘﻬﺎﻡ ﻣﻨﺼﻮﺭ ﺑﻌﺎﻳﻨﺘﻪ‪ ،‬ﻭﺭﻓﻌﻪ ﻋﻠﻰ ﻣﻮﺿﻊ ﺭﺏ‪ ،‬ﻷﻥ ﺭﺏ ﻭﻣﺎ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊﹴ‪ ،‬ﻭﺧﻔﻀﻪ ﺗﺒﻌﹰﺎ‬
‫ﻻﻣﺮﺉ‪:‬‬
‫ﻋﲔ ﺍﻟﻌﺪﻭ ﻏﺪﻭﺕ ﻣﺾ ‪ ...‬ﺳﻄﺮﹰﺍ ﺑﺼﺤﺒﺘﻪ ﺃﺳﺎﻡ ﻣﺎ‬
‫ﺃﺳﺎﻣﻲ‪ :‬ﺃﻓﺎﻋﻞ ﻣﻦ ﺍﳌﺴﺎﻣﺎﺓ‪ ،‬ﻭﺃﺳﺎﻡ‪ :‬ﺃﺗﻜﻠﻒ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﲰﺘﻪ ﺍﳋﺴﻒ‪ ،‬ﻭﺃﺳﺎﻡ ﺃﻓﺎﻋﻞ ﻣﻦ ﺍﳌﺴﺎﻣﺎﺓ ﺃﻳﻀﹰﺎ‬
‫ﻣﺎﱄ ﻭﻟﻠﺤﻤﻖ ﺍﻷﰐ ‪ ...‬ﻡ ﺍﳉﺎﻫﻞ ﺍﻟﻔﺪﻡ ﺃﻟﻌﺒﺎﻥ ﻣﺎ‬
‫ﺭﻓﻌﻪ ﺑﺈﺿﻤﺎﺭ ﻣﺒﺪﺃ‪ ،‬ﻭﻧﺼﺒﻪ ﺑﺈﺿﻤﺎﺭ ﺃﻋﲎ‪:‬‬
‫ﺇﻥ ﺍﳌﻤﻮﻩ ﻋﻨﺪ ﻗﺪ ‪ ...‬ﻡ ﺍﻟﻨﺎﺱ ﻳﻌﻠﻮ ﻭﺍﻟﻄﻐﺎﺓ ﻣﺎ‬
‫ﺭﻓﻌﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﻣﻮﺿﻊ ﺇﻥ‪ ،‬ﻭﻧﺼﺒﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﳌﻤﻠﻮﺀ‪ ،‬ﻭﺧﻔﻀﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﻗﺪﻡ‪:‬‬
‫ﻭﺃﻋﻴﺶ ﻓﻴﻬﻢ ﺇﺫ ﺑﻠﻮ ‪ ...‬ﻬﺗﻢ ﻭﻗﺪ ﺟﻬﻠﻮﺍ ﺍﻷﻧﺎﻡ ﻣﺎ‬
‫ﻼ ﰲ ﻟﻐﺔ ﻣﻦ ﻗﺎﻝ ﺃﻛﻠﻮﱐ ﺍﻟﱪﺍﻏﻴﺚ‪ ،‬ﻭﻧﺼﺒﻪ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ‬‫ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﻮﺍﻭ ﰲ ﺟﻬﻠﻮﺍ‪ ،‬ﻭﻳﻜﻮﻥ ﻓﺎﻋ ﹰ‬
‫ﺍﻟﻀﻤﲑ ﰲ ﺑﻠﻮﻬﺗﻢ‪ ،‬ﻭﺟﺮﻩ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﳍﺎﺀ ﰲ ﻓﻴﻬﻢ‪:‬‬
‫ﺣﱴ ﻣﱴ ﺷﻜﻮﻯ ﺃﺧﻲ ﺍﻟﻞ ‪ ...‬ﻳﺚ ﺍﻟﻜﺜﻴﺐ ﺍﳌﺴﺘﻀﺎﻡ ﻣﺎ‬
‫ﺭﻓﻌﻪ ﺑﺘﻘﺪﻳﺮ ﺃﻥ ﻳﺸﻜﻮ ﺍﳌﺴﺘﻀﺎﻡ ﻷﻥ ﺷﻜﻮﻯ ﻣﺼﺪﺭ ﻭﺃﺧﻲ ﺍﻟﺒﺚ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﺍﳌﺴﺘﻀﺎﻡ‪ ،‬ﻭﺭﻓﻊ ﺃﺧﻲ ﺍﻟﺒﺚ‬
‫ﻋﻠﻰ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﻧﺼﺒﻪ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﺸﻜﻮﺍﹰ‪ ،‬ﻭﺧﻔﻀﻪ ﻧﻌﺘﹰﺎ ﻟﻠﻜﺌﻴﺐ‪:‬‬
‫ﻯ ﺇﻻ ﺗﺾ ‪ ...‬ﻣﻨﻪ ﻓﺆﺍﺩﻱ ﺃﻭ ﺳﻘﺎﻡ ﻣﺎ‬
‫ﻣﺎ ﻣﻦ ﺟﻮ ً‬
 ‫ﺭﻓﻌﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﻣﻮﺿﻊ ﻣﻦ ﺟﻮﻯ‪ ،‬ﻭﺟﺮﻩ ﻋﻠﻰ ﻟﻔﻈﺔ ﺟﻮﻯ‪ ،‬ﻭﻧﺼﺒﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﰲ ﺗﻀﻤﻨﻪ‪:‬‬
‫ﻟﻴﺲ ﺍﳊﻴﺎﺓ ﺷﻬﻴ ﹰﺔ ‪ ...‬ﱄ ﰲ ﺍﻟﺸﻘﺎﺀ ﻭﻻ ﻣﺮﺍﻡ ﻣﺎ‬
‫ﺭﻓﻌﻪ ﺑﻼ‪ ،‬ﻭﻧﺼﺒﻪ ﺑﻼ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺟﺮﻩ ﺑﺎﻟﻌﻄﻒ ﻋﻠﻰ ﺷﻬﻴ ﹰﺔ ﺑﺘﻘﺪﻳﺮ ﺍﻟﺒﺎﺀ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ ﺑﺸﻬﻴ ٍﺔ ﻛﻤﺎ ﺃﻧﺸﺪ ﺳﻴﺒﻮﻳﻪ‪:‬‬
‫ﲔ ﻏﺮﺍﻬﺑﺎ‬
‫ﺐ ﺇﻻ ﺑﺒ ﹴ‬‫ﻣﺸﺎﺋﻢ ﻟﻴﺴﻮﺍ ﻣﺼﻠﺤﲔ ﻋﺸﲑﹰﺓ ‪ ...‬ﻭﻻ ﻧﺎﻋ ﹴ‬
‫ﻭﻛﺮﻫﺖ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺒﻘﺎ ‪ ...‬ﺀ‪ ،‬ﻭﻗﺪ ﺗﻨﻜﺪ ﻭﺍﳌﻘﺎﻡ ﻣﺎ‬
‫ﺭﻓﻊ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﰲ ﺗﻨﻜﺪ‪ ،‬ﻭﻧﺼﻪ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﺟﺮﻩ ﺑﺎﻟﻘﺴﻢ‪:‬‬

‫ﻣﺎ ﰲ ﺍﻟﻮﺭﻯ ﻣﻦ ﻣﻜﺮﻡ ‪ ...‬ﻟﺬﻭﻱ ﺍﻟﻌﻠﻮﻡ ﻭﻻ ﻛﺮﺍﻡ ﻣﺎ‬

‫ﺟﺮﻩ ﻋﻠﻰ ﻟﻔﻆ ﻣﻜﺮ ﹴﻡ‪:‬‬
‫ﺇﱐ ﻭﺩﺩﺕ ﻭﻗﺪ ﺳﺌﻢ ‪ ...‬ﺕ ﺍﻟﻌﻴﺶ ﻟﻮ ﻳﺪﻧﻮ ﲪﺎﻡ ﻣﺎ‬
‫ﺭﻓﻌﻪ ﺑﺎﻟﻔﺎﻋﻞ‪ ،‬ﻭﻧﺼﺒﻪ ﺑﻮﺩﺩﺕ‪ ،‬ﻭﺟﺮﻩ ﺑﺎﻹﺿﺎﻓﺔ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﺃﺑﻴﺎﺗﹰﺎ ﺣﺼﺮ ﻓﻴﻬﺎ ﻗﻮﺍﻓﻴﻬﺎ ﻭﻣﻨﻪ ﺃﻥ ﻳﺰﺍﺩ ﻓﻴﻬﺎ‪:‬‬
‫ﻑ ﻟﻐﺎﺩ ﹴﺭ ﻓﻴﻪ ﺧﻮﻥ‬
‫ﺑﺄﰊ ﻣﻦ ﻬﺗﺘﻜﻲ ﻓﻴﻪ ﺻﻮﻥ ‪ ...‬ﺭﺏ ﻭﺍ ٍ‬
‫ﺑﲔ ﺫﻝ ﺍﶈﺐ ﰲ ﻃﺎﻋﺔ ﺍﳊﺐ ‪ ...‬ﺏ ﻭﻋﺰ ﺍﳊﺒﻴﺐ ﻳﺎ ﻗﻮﻡ ﺑﻮﻥ‬
‫ﲎ ﳛﻜﻰ ﺍﻟﺒﻬﺎﺭﺓ ﻟﻮﻧﹰﺎ ‪ ...‬ﻣﻦ ﻏﺮﻳ ﹴﺮ ﻟﻪ ﻣﻦ ﺍﻟﻮﺭﺩ ﻟﻮﻥ؟‬
‫ﺃﻳﻦ ﻣﻀ ً‬
‫ﱄ ﺣﺒﻴﺐ ﺳﺎﺟﻲ ﺍﻟﻠﻮﺍﺣﻆ ﺃﺣﻮﻯ ‪ ...‬ﻣﺘﺮﻑ ﺯﺍﻧﻪ ﲨﺎﻝ ﻭﺻﻮﻥ‬
‫ﻳﻠﺒﺲ ﺍﻟﻮﺷﻲ ﻭﺍﻟﻘﺒﺎﻃﻲ ﺟﻮﻥ ‪ ...‬ﻓﻮﻕ ﺟﻮ ٍﻥ ﻭﻟﻮﻥ ﺣﺎﱄ ﺟﻮﻥ‬
‫ﺇﻥ ﺭﻣﺎﱐ ﺩﻫﺮﻱ ﻓﺈﻥ ﲨﺎﻝ ﺍﻝ ‪ ...‬ﺩﻳﻦ ﺭﻛﲏ ﻭﺟﻮﺩﻩ ﱄ ﻋﻮﻥ‬
‫ﻋﻨﺪﻩ ﻟﻠﻤﺴﻲﺀ ﺻﻔﺢ ﻭﻟﻸﺱ ‪ ...‬ﺭﺍﺭ ﻣﺴﺘﻮﺩﻉ ﻭﻟﻠﻤﺎﻝ ﻫﻮﻥ‬
‫ﺯﺍﻧﻪ ﻧﺎﺋﻞ ﻭﺣﻠﻢ ﻭﻋﺪﻝ ‪ ...‬ﻭﻭﻓﺎﺀ ﺟﻢ ﻭﺭﻓﻖ ﻭﺃﻭﻥ‬
‫ﺃﻧﺎ ﰲ ﺭﺑﻌﻪ ﺍﳋﺼﻴﺐ ﻣﻘﻴﻢ ‪ ...‬ﱄ ﻣﻦ ﺟﻮﺩﻩ ﻟﺒﺎﺱ ﻭﺻﻮﻥ‬
‫ﻻ ﺃﺯﺍﻝ ﺍﻹﻟﻪ ﻋﻨﻪ ﻧﻌﻴﻤﹰﺎ ‪ ...‬ﻭﺳﺮﻭﺭﹰﺍ ﻣﺎ ﺩﺍﻡ ﻟﻠﺨﻖ ﻛﻮﻥ‬

‫ﻋﺮﺏ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺼﺮﻑ‬

‫ﺍﺑﻦ ﻋﺮﻳﺐ ﺍﻟﻘﺮﻃﱯ ﺃﺑﻮ ﻣﺮﻭﺍﻥ‪ ،‬ﻟﻪ ﲰﺎﻉ ﺑﺎﳌﺸﺮﻕ ﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﺑﻦ ﺟﻬﻀﻢ ﲟﻜﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ‬
‫ﻭﺍﻟﺸﻌﺮ ﻭﺣﺴﻦ ﺍﻹﺑﺮﺍﺩ ﻟﻸﺧﺒﺎﺭ‪ ،‬ﻭﻗﺘﻞ ﺧﻄﺄ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭﻩ ﰲ ﺭﺑﻴ ﹴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﺫﻛﺮ ﻭﻓﺎﺗﻪ‬
‫ﺍﺑﻦ ﺣﻴﺎﻥ‪.‬‬

‫ﻋﺰﻳﺮ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﻓﻀﺎﻟﺔ ﺑﻦ ﳐﺮﺍﻕ‬

‫ﻕ ﺍﳍﺬﱄ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﺃﺧﺒﺎﺭﻱ ﺭﺍﻭﻳﺔ ﻟﻐﻮﻱ ﳓﻮﻱ ﺫﻛﺮﻩ ﳏﻤﺪ‬ ‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳐﺮﺍ ﹴ‬
‫ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻭﱂ ﻳﺬﻛﺮ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻛﺘﺎﺏ ﺻﻔﺎﺕ ﺍﳉﺒﺎﻝ ﻭﺍﻷﻭﺩﻳﺔ ﻭﺃﲰﺎﺋﻬﺎ ﲟﻜﺔ ﻭﻣﺎ‬
‫ﻭﺍﻻﻫﺎ‪ ،‬ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ‪ :‬ﻭﻟﻪ ﻛﺘﺎﺏ ﻟﻐﺎﺕ ﻫﺬﻳ ﹴﻞ‪.‬‬
 ‫ﻋﺴﻞ ﺑﻦ ﺫﻛﻮﺍﻥ ﺍﻟﻌﺴﻜﺮﻱ‬

‫ﻣﻦ ﺃﻫﻞ ﻋﺴﻜﺮ ﻣﻜﺮﻡ‪ ،‬ﻭﻳﻜﲎ ﺃﺑﺎ ﻋﻠﻲﹴ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﳌﺎﺯﱐ ﻭﺍﻟﺮﻳﺎﺷﻲ ﻭﺩﻣﺎﺀٍ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‬
‫ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﺍﳌﱪﺩ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﳉﻮﺍﺏ ﺍﳌﺴﻜﺖ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﻗﺴﺎﻡ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫ﻋﻄﺎﺀ ﺑﻦ ﻣﺼﻌﺐ‪ ،‬ﺍﳌﻠﻂ‬

‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﻷﺯﻫﺮﻱ ﰲ ﻛﺘﺎﺏ ﻧﻈﻢ ﺍﳉﻤﺎﻥ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﺮﺝ ﺍﻟﻐﺴﺎﱐ ﻗﺎﻝ‪:‬‬
‫ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﻣﺆﺩﺏ ﻭﻟﺪ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺳﺘﺎﺫ ﺍﻷﺻﻤﻌﻲ ﻭﺃﰊ ﻋﺒﻴﺪﺓ ﻋﻄﺎﺀ ﺍﳌﻠﻂ‬
‫ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻌﻘﺪﻭﻥ ﺇﻟﻴﻪ ﻭﻳﺘﻌﻠﻤﻮﻥ ﻣﻨﻪ‪ ،‬ﻓﺒﻠﻐﻪ ﺃﻥ ﺍﻷﺻﻤﻌﻲ ﺍﲣﺬ ﺣﻠﻘ ﹰﺔ ﻭﺍﺟﺘﻤﻌﺖ ﺇﻟﻴﻪ‬
‫ﲨﺎﻋﺔ ﻓﻐﺎﻇﺔ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﻣﻦ ﺣﻠﻘﺘﻪ ﺍﺳﺘﺘﺒﻊ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ‪ :‬ﻣﺮﻭﺍ ﺑﻨﺎ ﺇﱃ ﻇﺎﻫﺮ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻓﺨﺮﺟﻨﺎ ﺣﱴ‬
‫ﺦ ﻣﻌﻪ ﺃﻋﻨﺰ ﻳﺮﻋﺎﻫﻦ ﻭﻋﻠﻴﻪ ﺟﺒﺔ ﺻﻮﻑ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻗﺮﻳﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﺒﻴﻚ ﻗﺎﻝ‪ :‬ﻣﺎ ﻓﻌﻞ ﺍﻷﺻﻤﻌﻲ‬ ‫ﻣﺮﺭﻧﺎ ﺑﺸﻴ ﹴ‬
‫ﺍﺑﻨﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻋﻨﺪﻛﻢ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺃﺑﻮ ﺍﻷﺻﻤﻌﻲ ﻟﺌﻼ ﻳﻘﻮﻝ ﻏﺪﹰﺍ ﺇﻧﻪ ﻣﻦ ﺑﲏ ﻫﺎﺷ ﹴﻢ‪.‬‬

‫ﻋﻄﺎﺀ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﻦ ﻧﺎﻛﻞ‬

‫ٍ‬

‫ﺃﺣﺪ ﺃﻋﻴﺎﻥ ﻓﻀﻼﺀ ﻏﺰﻧﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﺜﻨﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﻪ ﺍﻟﻜﻮﺛﻮﺍﻝ‪ ،‬ﻭﻫﻮ ﻣﺴﺘﺤﻔﻆ ﺍﻟﻘﻠﻌﺔ‪ ،‬ﺗﻠﻘﺐ ﻬﺑﺬﺍ‬
‫ﻭﻫﻮ ﺑﺎﳍﻨﺪﻳﺔ ﻭﺇﻟﻴﻪ ﻣﺼﺎﺩﺭ ﺍﻷﻣﻮﺭ ﻭﻣﻮﺍﺭﺩﻫﺎ ﻋﻨﺪ ﻏﻴﺒﺔ ﺳﻠﻄﺎﻥ ﺍﻟﺒﻼﺩ‪ .‬ﻗﺎﻝ ﺻﺎﺣﺐ ﺳﺮ ﺍﻟﺴﺮﻭﺭ‪ :‬ﺇﺫﺍ ﺍﺟﺘﻤﻊ‬
‫ﺍﻷﻓﺎﺿﻞ ﰲ ﻣﻀﻤﺎﺭ ﺍﻟﺘﻔﺎﺿﻞ‪ ،‬ﻭﺍﺗﺰﻧﻮﺍ ﲟﻌﻴﺎﺭ ﺍﻟﺘﺴﺎﺟﻞ‪ ،‬ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﻫﻮ ﺍﻷﺑﻌﺪ ﺇﺣﻀﺎﺭﺍﹰ‪ ،‬ﻭﺍﻷﺭﺟﺢ‬
‫ﻣﻘﺪﺍﺭﹰﺍ‪ .‬ﺃﻗﺮ ﻟﻪ ﺑﺎﻟﺘﻘﺪﻡ ﺭﺟﺎﻻﺕ ﺍﻵﻓﺎﻕ‪ ،‬ﻭﺃﺫﻋﻦ ﻟﻪ ﺑﺎﻟﺘﺮﺟﻴﺢ ﻓﻀﻼﺀ ﺧﺮﺍﺳﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ‪ .‬ﺣﱴ ﺃﺷﺮﻕ ﴰﺴﹰﺎ‬
‫ﺐ ﻭﺷﻬﺎ ﺏﹴ‪ ،‬ﻭﺃﻋﺬﺏ ﲝﺮﹰﺍ ﻭﻫﻢ ﻣﺎ ﺑﲔ ﻬﻧ ﹴﺮ ﻭﺳﺮﺍ ﺏﹴ‪ ،‬ﳚﻠﻮ ﻋﻠﻴﻪ ﺍﻟﻔﻀﻞ ﻧﻔﺴﻪ ﰲ ﻣﻌﺮﺽ‬
‫ﻭﻫﻢ ﺑﲔ ﻛﻮﻛ ﹴ‬
‫ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻳﻨﺎﻏﻴﻪ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﺑﻠﺴﺎﻥ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻹﺫﻋﺎﻥ‪ ،‬ﻭﺗﺸﺮﺋﺐ ﺇﱃ ﻗﻼﺋﺪﻩ ﺃﺟﻴﺎﺩ ﺍﻷﻧﺎﻡ‪ ،‬ﻭﺗﺘﺒﺎﻫﻰ ﺑﺮﺳﺎﺋﻠﻪ‬
‫ﻣﻮﺍﻗﻊ ﺍﻷﻗﻼﻡ‪ .‬ﻭﱂ ﻳﺰﻝ ﻣﻨﺬ ﺷﺐ ﺇﱃ ﺃﻥ ﺍﺷﺘﻌﻞ ﺍﻟﺸﻴﺐ ﺑﺮﺃﺳﻪ‪ ،‬ﻭﺭﺳﺐ ﻗﺬﻯ ﺍﻟﻌﻤﺮ ﰲ ﺁﺧﺮ ﻛﺄﺳﻪ‪ .‬ﺑﲔ‬
‫ﺱ ﻳﻨﺜﺮ ﻣﻨﻪ ﻵﻟﺊ ﺍﻟﻘﻼﺋﺪ‪ ،‬ﻭﺇﺑﺪﺍﻉ ﺻﻨﻌ ٍﺔ ﰲ ﺍﻟﺸﻌﺮ ﻣﺎ ﲨﺶ ﺍﻷﺩﻳﺐ‬ ‫ﺍﻗﺘﺒﺎﺱ ﻳﺼﻄﺎﺩ ﺑﻪ ﻭﺟﻮﺵ ﺍﻟﺸﻮﺍﺭﺩ‪ ،‬ﻭﺇﻗﺒﺎ ﹴ‬
‫ﺑﺄﻃﺮﻑ ﻣﻦ ﺑﺪﺍﺋﻌﻬﺎ‪ ،‬ﻭﺍﺧﺘﺮﺍﻉ ﻧﺎﺩﺭﺓ ﻣﺎ ﺃﲢﻒ ﺍﻟﻔﻀﻞ ﺑﺄﻃﺮﻑ ﻣﻦ ﺭﻭﺍﺋﻌﻬﺎ‪ ،‬ﻭﺍﺧﺘﺮﺍﻉ ﻧﺎﺩﺭﺓ ﻣﺎ ﺃﲢﻒ ﺍﻟﻔﻀﻞ‬
‫ﺑﺄﻃﺮﻑ ﺭﻭﺍﺋﻌﻬﺎ‪ ،‬ﻭﻗﺪ ﺳﺎﻓﺮ ﻛﻼﻣﻪ ﻣﻦ ﻏﺰﻧﺔ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻣﻦ ﰒ ﺇﱃ ﺳﺎﺋﺮ ﺍﻵﻓﺎﻕ‪ .‬ﺣﱴ ﺇﱐ ﺣﺪﺛﺖ ﺃﻥ ﺩﻳﻮﺍﻥ‬
‫ﺷﻌﺮﻩ ﲟﺼﺮ ﻳﺸﺘﺮﻱ ﲟﺎﺋﺘﲔ ﻣﻦ ﺍﳊﻤﺮ ﺍﻟﺮﺍﻗﺼﺎﺕ ﻋﻠﻰ ﺍﻟﻈﻔﺮ ﻭﺍﳌﺸﻬﻮﺭ ﺃﻥ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ ﺍﻟﻌﺮﰊ ﻭﺍﻟﻔﺎﺭﺳﻲ‬
‫ﻳﺸﺘﺮﻱ ﲞﺮﺍﺳﺎﻥ ﺑﺄﻭﻓﺮ ﺍﻷﲦﺎﻥ‪ .‬ﻭﻛﻴﻒ ﻻ‪ ،‬ﻣﺎ ﻣﻦ ﲰ ٍﺔ ﻣﻦ ﻛﻠﻤﺎﺗﻪ ﺇﻻ ﻭﺣﻘﻬﺎ ﺃﻥ ﲤﻠﻚ ﺑﺎﻷﻧﻔﺲ ﻭﺗﻘﺘﲎ‪ ،‬ﻭﺗﺒﺎﻉ‬
‫ﺑﺎﻷﻧﻔﺲ ﻭﺗﺸﺘﺮﻯ‪ .‬ﻭﻫﺬﺍ ﳕﻮﺫﺝ ﻣﻦ ﻧﺜﺮﻩ ﻣﺮﺩﻑ ﲟﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺷﻌﺮﻩ‪ :‬ﺻﺪﺭ ﻛﺘﺎﺏ ﺻﺪﺭ ﻣﻨﻪ ﺇﱃ‬
‫ﺏ ﻛﻠﺴ ﹴﻢ‬
‫ﻉ ﻛﻠﺴﻢ ﻛﺎﻥ ﻭﺃﺧﻮﺍﻬﺗﺎ ﺇﱃ ﻓﻠﻚ ﺍﻷﻓﻼﻙ‪ ،‬ﻣﻨﺼﻮ ﹴ‬
‫ﺑﻌﺾ ﺍﻟﺼﺪﻭﺭ ﺃﻃﺎﻝ ﺍﷲ ﺑﻘﺎﺀ ﺍﻟﺸﻴﺦ ﰲ ﻋ ﹴﺰ ﻣﺮﻓﻮ ﹴ‬
 ‫ﻑ ﺑﺼﻔﺔ ﺍﻟﺘﻤﺎﺀ‪ ،‬ﻣﻮﺻﻮﻝ ﺑﺼﻠﺔ ﺍﻟﺒﻘﺎ‪ ،‬ﻣﻘﺼﻮ ﹴﺭ ﻋﻠﻰ ﻗﻀﻴﺔ ﺍﳌﺮﺍﺩ‪ ،‬ﳑﺪﻭ ٍﺩ‬ ‫ﺇﻥ ﻭﺫﻭﺍﻬﺗﺎ ﺇﱃ ﲰﻚ ﺍﻟﺴﻤﺎﻙ‪ ،‬ﻣﻮﺻﻮ ٍ‬
‫ﺢ ﺳﺎ ﹴﱂ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﻌﻠﺔ‪ ،‬ﻏﲑ ﻣﻌﺘ ﹴﻞ‬
‫ﻑ ﺇﻟﻴﻪ‪ ،‬ﻣﻔﻌﻮ ﹴﻝ ﻟﻪ‪ ،‬ﻣﻮﻗﻮﻑٍ ﻋﻠﻴﻪ‪ ،‬ﺻﺤﻴ ﹴ‬
‫ﻑ ﺑﻪ‪ ،‬ﻣﻀﺎ ٍ‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﺘﻨﺎﺩ‪ ،‬ﻣﻌﺮ ٍ‬
‫ﻭﻻ ﻣﻬﻤﻮﺯ ﳘﺰ ﺍﻟﺬﻟﺔ‪ ،‬ﻳﺜﲏ ﻭﳚﻤﻊ ﺩﺍﺋﻤﹰﺎ ﲨﻊ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﻜﺜﺮﺓ‪ ،‬ﻻ ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﻭﺍﻟﻘﻠﺔ‪ ،‬ﺳﺎﻛﻦ ﻻ ﺗﻐﲑﻩ ﻳﺪ‬
‫ﻒ ﻣﻜﺮﺭ ﻋﻠﻰ ﺗﻨﺎﻭﺏ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﺯﺍﺋﺪ ﻏﲑ ﻧﺎﻗﺺ ﻋﻠﻰ ﺗﻌﺎﻗﺐ‬ ‫ﲏ ﻋﻠﻰ ﺍﻟﻴﻤﻦ ﻭﺍﻟﱪﻛﺔ‪ ،‬ﻣﻀﺎﻋ ٍ‬ ‫ﺍﳊﺮﻛﺔ ﻣﺒ ﹴ‬
‫ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻣﺒﺘﺪﺃ ﺑﻪ ﺧﱪﻩ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻓﺎﻋ ﹴﻞ ﻣﻔﻌﻮﻟﻪ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻣﺴﺘﻘﺒﻠﻪ ﺧﲑ ﻣﻦ ﻣﺎﺿﻴﻪ ﺣﺎﻻﹰ‪ ،‬ﻭﻏﺪﻩ ﺃﻛﺜﺮ ﻣﻦ ﻳﻮﻣﻪ‬
‫ﻭﺃﻣﺴﻪ ﺟﻼﻻﹰ‪ ،‬ﻟﻪ ﺍﻹﺳﻢ ﺍﳌﺘﻤﻜﻦ ﻣﻦ ﺇﻋﺮﺍﺏ ﺍﻷﻣﺎﱐ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﻟﻠﺴﻴﻒ ﺍﻟﻴﻤﺎﱐ‪ ،‬ﻻﺯﻡ ﻟﺮﺑﻌﻪ ﻻ ﻳﺘﻌﺪﻯ‪،‬‬
‫ﻭﻻ ﻳﻨﺼﺮﻑ ﻋﻨﻪ ﺇﱃ ﺍﳌﺪﻯ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻪ ﺍﻟﻜﺴﺮ ﻭﺍﻟﺘﻨﻮﻳﻦ ﺃﺑﺪﺍﹰ‪ ،‬ﻳﻘﺮﺃ ﺑﺎﺏ ﺍﻟﺘﻌﺠﺐ ﻣﻦ ﻳﺮﺍﻩ ﻣﻨﺼﻮﺑﹰﺎ ﻋﻠﻰ ﺍﳊﺎﻝ‬
‫ﲔ‪.‬‬
‫ﺇﱃ ﺃﻋﻠﻰ ﺫﺭﺍﻩ‪ ،‬ﻣﺘﺤﺮﻛﹰﺎ ﺑﺎﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﻟﺘﻤﻜﲔ‪ ،‬ﻣﻨﺼﺮﻓﹰﺎ ﺇﱃ ﺭﺑﻮ ٍﺓ ﺫﺍﺕ ﻗﺮﺍ ﹴﺭ ﻭﻣﻌ ﹴ‬
‫ﻉ ﻟﻪ ﺑﻜﻞ ﻟﺴﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻟﻮﻻ ﺍﻻﺣﺘﺮﺍﺯ ﺍﻟﻌﻈﻴﻢ ﻣﻦ‬ ‫ﻭﻫﺬﺍ ﺩﻋﺎﺀ ﺩﻋﻮﺕ ﻟﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺃﻧﺎ ﺩﺍ ﹴ‬
‫ﺃﻥ ﳝﻞ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻜﺮﱘ ﻟﺴﺮﺩﺕ ﺃﻓﺮﺍﺩﻩ ﺳﺮﺩﺍﹰ‪ ،‬ﻭﺟﻌﻠﺖ ﺃﻭﺭﺍﺩﻩ ﻭﺭﺩﺍﹰ‪ ،‬ﻭﲨﻌﺖ ﺃﻋﺪﺍﺩﻩ ﻋﻘﺪﺍﹰ‪ ،‬ﻭﻧﻈﻤﺖ ﺃﺑﺪﺍﺩﻩ‬
‫ﻋﻘﺪﹰﺍ ﺫﻟﻚ ﻟﻴﻌﻠﻢ ﺃﱐ ﱂ ﺃﺧﻨﻪ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻻ ﻳﻬﺪﻱ ﻛﻴﺪ ﺍﳋﺎﺋﻨﲔ‪.‬‬

‫ﺏ‪ :‬ﻣﻨﺬ ﺗﻮﺭﺩﺕ ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ ﱂ ﻳﺮﺩ ﻋﻠﻰ ﺳﺤﺎﺣﺔ ﺃﺭﻭﻱ ﻬﺑﺎ ﻛﺒﺪﻱ ﺍﻟﺼﺎﺩﻳﺔ ﻭﺃﺟﻠﻮ ﺣﺎﱄ‬
‫ﻓﺼﻞ ﻣﻦ ﻛﺘﺎ ﹴ‬
‫ﺍﻟﺼﺎﺩﻳﺔ ﻭﺃﺳﺘﻈﻬﺮ ﻬﺑﺎ ﻋﻠﻰ ﺩﻫ ﹴﺮ ﻳﻘﺼﺪﱐ ﺣﻴﺜﻤﺎ ﻗﺼﺪﺕ‪ ،‬ﻭﻳﻀﺮﺑﲏ ﺃﻳﻨﻤﺎ ﺿﺮﺑﺖ ﻭﱂ ﺃﺧﻠﺺ ﺑﻌﺪ ﻣﻦ ﺃﻟﺴﻨﺔ‬
‫ﺃﺑﻨﺎﺋﻪ ﰲ ﺫﻟﻚ ﺍﳊﻲ ﺣﱴ ﺍﺑﺘﻠﻴﺖ ﺑﺄﺳﻨﺔ ﺑﻨﺎﺗﻪ ﰲ ﻫﺬﺍ ﺍﻟﻔﻲ‪ ،‬ﻭﻃﻠﺖ ﻋﻠﻴﻨﺎ ﻋﺎﺭﺿﺔ ﺩﺍﺟﻴﺔ ﺍﳉﻮ ﺑﺎﻛﻴﺔ ﺍﻟﻨﻮﺀ‪،‬‬
‫ﻭﺃﻣﻄﺮﺗﻨﺎ ﻣﻄﺮ ﺍﻟﺴﻮﺀ‪ ،‬ﺑﻮﻓﺎﺓ ﺍﻟﻌﻴﻨﺔ ﺍﳌﺴﻜﻴﻨﺔ‪ ،‬ﻓﺘﻀﺎﻋﻒ ﺳﻘﻢ ﺑﺮﺡ ﰊ ﻓﻼ ﻳﱪﺡ‪ ،‬ﻭﺗﺮﺍﺩﻑ ﺃﱂ ﺃﱀ ﻋﻠﻲ ﻓﻼ ﳊﻠﺢ‬
‫ﻭﻣﺎ ﺣﺎﻝ ﺃﻓﻖ ﺃﻗﻞ ﻬﻧﺎﺭﻩ‪ ،‬ﻭﺭﻭﺽ ﺫﺑﻠﺖ ﺃﻫﺎﺭﻩ‪ ،‬ﻭﻗﻠﺐ ﺯﺍﻝ ﻗﺮﺍﺭﻩ‪ ،‬ﻭﺧﻠﺐ ﺯﺍﺩ ﺃﻭﺍﺭﻩ‪ ،‬ﻭﻛﺜﲑ ﻓﺎﺭﻕ ﻋﺰﺗﻪ ﰒ‬
‫ﻓﻘﺪ ﻋﺰﺗﻪ‪ ،‬ﻭﺍﳌﺼﻴﺒﺔ ﰲ ﺍﻟﻐﺮﺑﺔ ﺃﻗﻄﻊ‪ ،‬ﻭﻧﻚ ﺍﻟﻘﺮﺡ ﺑﺎﻟﻘﺮﺡ ﺃﻭﺟﻊ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﺎ ﺟﺮ ﻋﻠﻲ ﻫﺬﻩ ﺍﻟﻔﺎﺩﺣﺔ ﺗﻄﲑﻱ‬
‫ﺑﻔﻼﻥٍ‪ ،‬ﻓﺈﻧﻪ ﺑﻜﺮ ﻋﻠﻰ ﻳﻮﻡ ﺍﻟﻨﻮﺭﻭﺯ ﻣﺘﺄﺑﻄﹰﺎ ﻃﻮﻣﺎﺭﹰﺍ ﺃﻃﻮﻝ ﻣﻦ ﻳﻮﻡ ﺍﳊﺸﺮ ﻗﺪ ﺃﺭﰉ ﺫﺭﺍﻋﹰﺎ ﻋﻠﻰ ﺍﻟﻌﺸﺮ‪ ،‬ﻳﻀﻴﻖ ﻋﻦ‬
‫ﻧﻄﺎﻕ ﺍﻟﻨﺸﺮ‪ ،‬ﻣﻸﻩ ﻧﻈﻤﹰﺎ ﻭﻧﺜﺮﹰﺍ ﰲ ﻣﺮﺛﻴﺔ ﺟﺎﺭﻳ ٍﺔ ﻟﻪ ﻗﺪ ﻣﺎﺗﺖ ﻣﻨﺬ ﲬﺴﲔ ﺳﻨ ﹰﺔ ﺫﻛﺮ ﻓﻴﻪ ﻏﺮﻬﺗﺎ ﻭﻧﻌﺮﻬﺗﺎ ﻭﻃﺮﻬﺗﺎ‬
‫ﻭﺩﺭﻬﺗﺎ ﻭﻋﻤﺮﻬﺗﺎ ﻭﲬﺮﻬﺗﺎ ﻭﺳﺮﻬﺗﺎ ﻭﺻﺮﻬﺗﺎ ﻓﺘﺸﻔﻌﺖ ﺇﻟﻪ‪ ،‬ﻭﺗﻀﺮﻋﺖ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻗﻠﺖ ﻟﻪ‪ :‬ﺃﻧﺸﺪﻙ ﺍﷲ ﺇﻻ ﻃﻮﻳﺘﻪ‬
‫ﻭﺃﺩﺭﺟﺘﻪ‪ ،‬ﻭﺃﺩﺧﻠﺘﻪ ﻣﻦ ﺣﻴﺚ ﺃﺧﺮﺟﺘﻪ‪ ،‬ﻓﺄﰉ ﺇﻻ ﲨﺎﺣﹰﺎ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺳﻞ ﻣﻘﻮ ﹰﻻ ﻛﺎﳌﻌﻮﻝ‪ ،‬ﻭﺟﻌﻞ ﻳﻜﻴﻞ ﻣﻦ‬
‫ﺗﻠﻚ ﺍﻷﻫﻮﺍﺱ‪ ،‬ﺇﺫﺍ ﻗﺮﺃ ﺳﻄﺮﹰﺍ ﺃﻋﺎﺩ ﺇﱃ ﺍﻟﺮﺍﺱ‪ ،‬ﻭﺣﻜﻰ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﻌﻮﻳﻞ ﻭﺍﻷﻧﲔ‪ ،‬ﻭﺃﺭﺳﻞ ﺍﳌﺨﺎﻁ‬
‫ﻭﺍﻟﺬﻧﲔ‪ ،‬ﻛﻠﻤﺎ ﻗﺎﻝ ﻟﻔﻈﺔ ﺳﻌﻞ‪ ،‬ﻭﺃﺧﺮﺝ ﻣﻦ ﻗﻌﺮ ﺣﻠﻘﻪ ﺟﻌﻞ‪ ،‬ﻭﺃﻧﺎ ﺃﻧﺰﻭﻱ ﻛﻤﺎ ﺗﻨﺰﻭﻱ ﺍﳉﻠﺪﺓ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻟﺘﻮﻱ‬
‫ﻛﻤﺎ ﺗﻠﺘﻮﻱ ﺍﳊﻴﺔ ﻋﻠﻰ ﺍﻷﻭﺍﺭ‪ ،‬ﻻ ﳝﻜﻨﲏ ﺃﻥ ﺃﻗﺮﺃ‪ ،‬ﻭﻻ ﺗﺮﻛﲏ ﺣﱴ ﺃﻗﺮﺃ‪ ،‬ﺇﱃ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﱂ ﻳﻨﺼﻒ ﺑﻌﺪ‬
‫ﺍﻟﻄﻮﻣﺎﺭ‪ ،‬ﻭﻗﻤﻨﺎ ﺇﱃ ﺍﳌﻔﺮﻭﺽ‪ .‬ﻭﳌﺎ ﺍﻧﻔﺼﻠﺖ ﻣﻦ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻭﺻﻞ ﻛﺘﺎﺏ ﺍﻟﺘﺤﻮﻝ ﺇﱃ ﺍﳌﻮﺗﺎﻥ‪ ،‬ﻭﲪﺖ ﺍﳌﺴﻜﻴﻨﺔ‬
‫ﰲ ﺍﳊﺎﻝ‪ ،‬ﻭﻭﻗﻌﻨﺎ ﰲ ﺍﻷﻭﺟﺎﻝ‪ ،‬ﻭﺍﷲ ﻧﺼﲑﻱ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻹﺧﻮﺍﻥ ﻭﺣﺴﱯ‪ ،‬ﻭﻗﺪ ﻗﻞ ﻣﻨﻪ ﻭﻣﻨﻬﻢ ﺣﻈﻲ‬
‫ﻭﻧﺼﻴﱯ‪.‬‬
‫ﻓﺼﻞ ﻣﻦ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﺤﺒﺔ ﻧﺴﺒﺔ ﰲ ﺷﺮﻉ ﺍﻟﻜﺮﻡ ﻭﺍﳌﻌﺮﻓﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻨﻬﻰ ﺃﻭﰱ ﺍﻟﺬﻣﻢ‪ ،‬ﻭﺍﻷﺧﻮﺓ ﳊﻤﺔ ﺩﺍﻧﻴﺔ‪،‬‬
‫ﻭﺍﳌﺼﺎﻓﺎﺓ ﻗﺮﺍﺑﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﺎ ﺑﲔ ﺫﺍﺕ ﺍﻟﺒﲔ ﻣﺎ ﺑﲔ ﺍﻟﻘﻄﺒﲔ ﻟﻮﺟﺐ ﺃﻥ ﻳﻘﻄﻌﺎ ﻋﺮﺽ ﺍﻟﺴﻤﺎ ﻛﺎﺠﻤﻟﺮﺓ‬
‫ﻣﻮﺍﺻﻠﺔﹰ‪ ،‬ﻭﻳﺘﺼﻼ ﺍﺗﺼﺎﻝ ﺍﻟﻜﻮﺍﻛﺐ ﻣﺮﺍﺳﻠﺔﹰ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻗﻮﺍﻡ ﰲ ﺍﻟﻌﻘﻮﻕ ﺳﻮﺍﺳﻴﺔ‪ ،‬ﻭﺍﻟﻘﻠﻮﺏ ﰲ ﺭﻋﺎﻳﺔ ﺍﳊﻘﻮﻕ‬
 ‫ﻗﺎﺳﻴﺔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺃﺃﺣﻠﺐ ﻣﻦ ﺩﻧﺎﻱ ﺟﺪﺍﺀ ﻣﺎ ﻬﺑﺎ ‪ ...‬ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﻹﺑﺴﺎﺱ ﺩﺭ ﻭﻻ ﺟﺪﻯ‬
‫ﻭﺃﺳﺒﺢ ﰲ ﲝﺮ ﺍﻟﺴﺮﺍﺏ ﺿﻼﻟ ﹰﺔ ‪ ...‬ﻭﺃﺗﺮﻙ ﺻﺪﺍﺀ ﻭﰊ ﺣﺮﻕ ﺍﻟﺼﺪﻯ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻗﺮﻳﺾ ﲡﻠﻰ ﻣﺜﻞ ﻣﺎ ﺍﺑﺘﺴﻤﺖ ﺃﺭﻭﻯ ‪ ...‬ﺗﺮﺷﻔﺖ ﻣﻦ ﻓﻴﻪ ﺍﻟﺮﺿﺎﺏ ﻓﻤﺎ ﺃﺭﻭﻯ‬
‫ﲡﻠﻰ ﻛﺄﺭﻭﻯ ﰲ ﺣﺠﺎﻝ ﺳﻄﻮﺭﻩ ‪ ...‬ﻭﺃﻧﺰﻝ ﻣﻦ ﺷﻢ ﺍﳉﺒﺎﻝ ﻟﻨﺎ ﺃﺭﻭﻯ‬
‫ﻛﻐﺼﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻐﺾ ﻏﺎﺽ ﻬﺑﺎﺅﻩ ‪ ...‬ﻭﻋﻬﺪ ﺍﻟﻠﻮﻯ ﺃﻟﻮﻯ ﺑﻪ ﺯﻣﻦ ﺃﻟﻮﻯ‬
‫ﺇﺫ ﺍﻟﺪﻫﺮ ﻏﺾ ﻧﺎﺿﺮ ﺍﻟﻌﻮﺩ ﻧﺎﻇﺮ ‪ ...‬ﺇﻟﻴﻨﺎ ﲟﺎ ﻳﻬﻮﻯ ﻭﱂ ﻳﻠﻖ ﰲ ﺍﳌﻬﻮﻯ‬
‫ﻗﺮﻳﺾ ﺑﻪ ﺯﺍﺩﺕ ﻟﻘﻠﱯ ﻏﻠﺔ ‪ ...‬ﻭﻏﲑﻱ ﺑﻪ ﻳﺮﻭﻱ ﺍﻟﻐﻠﻴﻞ ﺇﺫﺍ ﻳﺮﻭﻯ‬
‫ﻭﻟﻪ‪:‬‬
‫ﱮ ﻣﻦ ﺟﻔﻨﻬﺎ ‪ ...‬ﺗﻔﺮﻯ ﻬﺑﺎ ﺃﻋﻨﺎﻕ ﺁﺳﺎﺩ ﺍﻟﻮﺭﻯ‬ ‫ﻳﺎ ﻇﺒﻴ ﹰﺔ ﺳﻠﺖ ﻇ ً‬
‫ﻣﺎ ﻛﻨﺖ ﺃﺩﺭﻱ ﻗﺒﻞ ﺟﻔﻨﻚ ﺃﻥ ﺃﺝ ‪ ...‬ﻓﺎﻥ ﺍﻟﻈﺒﺎﺀ ﺗﻜﻮﻥ ﺃﺟﻔﺎﻥ ﺍﻟﻈﱮ‬
‫ﻭﻟﻪ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﻧﺒﺎ ﺣﺪ ﺍﻷﺳﻨﺔ ﻭﺍﻟﻈﱯ ‪ ...‬ﻓﻤﺎ ﻧﺎﺑﻪ ﰲ ﺍﳊﺎﺩﺛﺎﺕ ﺑﻨﺎﺏ‬
‫ﺐ ‪ ...‬ﺇﺫﺍ ﻫﺰ ﺭﻣﺢ ﺍﳋﻂ ﻭﺳﻂ ﻛﺘﺎﺏ‬ ‫ﻗﺼﻒ ﺭﻣﺢ ﺍﳋﻂ ﻭﺳﻂ ﻛﺘﺎﺋ ﹴ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻭﻛﻢ ﺣﻞ ﻋﻘﺪﹰﺍ ﻟﻠﺤﻮﺍﺩﺙ ﻋﻘﺪﻩ ‪ ...‬ﻭﻛﻢ ﻓﻞ ﻧﺎﺑﹰﺎ ﻟﻠﻨﻮﺍﺋﺐ ﻧﺎﺑﻪ‬
‫ﻛﻤﺨﻠﺐ ﻟﻴﺚ ﺍﻟﻐﺎﺏ ﺣﺪﹰﺍ ﻭﺣﺪﹰﺓ ‪ ...‬ﻭﳐﻠﺐ ﻟﻴﺚ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﻠﻢ ﻏﺎﺑﻪ‬
‫ﺇﺫﺍ ﺻﺎﺩ ﻟﻴﺚ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺫﺑﺎﺑ ﹰﺔ ‪ ...‬ﻓﻬﺬﺍ ﺣﺴﺎﻡ ﺻﺎﺩ ﻟﻴﺜﹰﺎ ﺫﺑﺎﺑﻪ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﳑﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﻦ ﺍﻟﻌﻤﻴﺪ ﺃﰊ ﺳﻌ ٍﺪ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺑﻦ ﻓﺎﺧ ﹴﺮ ﺍﻟﺒﺴﱵ‪:‬‬
‫ﺃﻳﺎﻣﻦ ﺇﻥ ﺭﺁﻩ ﺍﻟﺒﺪ ‪ ...‬ﺭ ﻇﻞ ﻟﻮﺟﻬﻪ ﻳﺴﺠﺪ‬
‫ﻭﻳﺎ ﻣﻦ ﻏﻴﻢ ﻧﺎﺋﻠﻪ ‪ ...‬ﳚ ﻮﺩ ﻟﻨﺎ ﻭﻻ ﻳﺮﻋﺪ‬
‫ﻭﻳﺎ ﻣﻦ ﻓﻀﻠﻪ ﻳﺪﻧﻮ ‪ ...‬ﻭﻟﻜﻦ ﻭﺻﻔﻪ ﻳﺒﻌﺪ‬
‫ﺃﺗﺬﻛﺮﱐ ﺇﺫﺍ ﺃﺧﻠﻮ ‪ ...‬ﻭﻣﺎﱄ ﻻ ﺃﺭﻯ ﺍﳍﺪﻫﺪ‬
‫ﻭﻟﻪ‪:‬‬
‫ﺍﷲ ﺣﺎﺭ ﻋﺼﺎﺑ ٍﺔ ﻭﺩﻋﺘﻬﻢ ‪ ...‬ﻭﺍﻟﺪﻣﻊ ﻳﻬﻤﻰ ﻭﺍﻟﻔﺆﺍﺩ ﻳﻬﻴﻢ‬
‫ﻗﺪ ﻛﺎﻥ ﺩﻫﺮﻱ ﺟﻨ ﹰﺔ ﰲ ﻇﻠﻬﻢ ‪ ...‬ﺳﺎﺭﻭﺍ ﻓﺄﺿﺤﻰ ﺍﻟﺪﻫﺮ ﻭﻫﻮ ﺟﺤﻴﻢ‬
‫ﻛﺎﻧﻮﺍ ﻏﻴﻮﺙ ﲰﺎﺣ ٍﺔ ﻭﺗﻜﺮ ﹴﻡ ‪ ...‬ﻓﺎﻟﻴﻮﻡ ﺑﻌﺪﻫﻢ ﺍﳉﻔﻮﻥ ﻏﻴﻮﻡ‬
‫ﺭﺣﻠﻮﺍ ﻋﻠﻰ ﺭﻏﻤﻲ ﻭﻟﻜﻦ ﺣﺒﻬﻢ ‪ ...‬ﺑﲔ ﺍﻟﻔﺆﺍﺩ ﺍﳌﺴﺘﻬﺎﻡ ﻣﻘﻴﻢ‬
 ‫ﻗﺪ ﺧﺎﻬﻧﻢ ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ ﻷﻬﻧﻢ ‪ ...‬ﻛﺎﻧﻮﺍ ﻛﺮﺍﻣﹰﺎ ﻭﺍﻟﺰﻣﺎﻥ ﻟﺌﻴﻢ‬
‫ﻃﻠﻘﺖ ﻟﺬﺍﰐ ﺛﻼﺛﹰﺎ ﺑﻌﺪﻫﻢ ‪ ...‬ﺣﱴ ﻳﻌﻮﺩ ﺍﻟﻌﻘﺪ ﻭﻫﻮ ﻧﻈﻴﻢ‬
‫ﺍﷲ ﺣﻴﺚ ﲢﻤﻠﻮﺍ ﺟﺎﺭ ﳍﻤﻮﺍﻷﻣﻦ ﺩﺍﺭ ﻭﺍﻟﺴﺮﻭﺭ ﻧﺪﱘ‬
‫ﻭﺍﻟﻌﻴﺶ ﻏﺾ ﻭﺍﳌﻨﺎﻫﻞ ﻋﺬﺑﺔ ‪ ...‬ﻭﺍﳉﻮ ﻃﻠﻖ ﻭﺍﻟﺮﻳﺎﺡ ﻧﺴﻴﻢ‬

‫ﻋﻜﺮﻣﺔ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ‬

‫ﺱ ﻭﻋﺎﺋﺸﺔ ﻭﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ‪،‬‬

‫ﻳﻜﻰ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ .‬ﲰﻊ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﻣﻨﻬﻢ ﺍﻟﺸﻌﱯ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳ ٍﺪ‪ .‬ﻭﻣﺎﺕ ﻓﻴﻤﺎ ﻗﺮﺃﺕ ﲞﻂ ﺍﻟﺼﻮﱄ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺖ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﲦﺎﻧﲔ ﺳﻨ ﹰﺔ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻣﻮﺗﻪ ﻭﻣﻮﺕ ﻛﺜﲑ ﻋﺰﹰﺓ ﰲ ﻳﻮ ﹴﻡ‬
‫ﺲ ﻭﻣﺎﺋﺔٍ‪ ،‬ﻭﻗﻴﻞ ﺳ ٍ‬
‫ﺍﻟﺒﻼﺫﺭﻱ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻭﺍﺣ ٍﺪ ﻓﻮﺿﻌﹰﺎ ﲨﻴﻌﹰﺎ ﻭﺻﻠﻰ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺷﻴﻌﻴﺎﹰ‪ ،‬ﻭﻋﻜﺮﻣﺔ ﻳﺮﻯ ﺭﺃﻱ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﺫﻛﺮﻩ ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ‬
‫ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺒﻴﻊ ﰲ ﺗﺎﺭﻳﺦ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺑﺈﺳﻨﺎﺩﻩ‪ :‬ﻛﺎﻥ ﺟﻮﺍ ﹰﻻ ﻭﻓﺎﺩﹰﺍ ﻋﻠﻰ ﺍﳌﻠﻮﻙ‪ ،‬ﺃﺗﻰ ﺧﺮﺍﺳﺎﻥ‬
‫ﻓﻨﺰﻝ ﻣﺮﻭ ﺯﻣﺎﻧﺎﹰ‪ ،‬ﻭﺃﺗﻰ ﺍﻟﻴﻤﻦ ﻭﻣﺎﺕ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﻭﻭﺭﺩ ﺧﺮﺍﺳﺎﻥ ﻣﻊ ﻳﺰﻳﺪ ﺑﻦ ﺍﳌﻬﻠﺐ‪.‬‬
‫ﻭﺣﺪﺙ ﺑﺈﺳﻨﺎ ٍﺩ ﺭﻓﻌﻪ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺭﻭﺍ ٍﺩ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻋﻜﺮﻣﺔ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺗﺮﻛﺖ ﺍﳊﺮﻣﲔ ﻭﺟﺌﺖ‬
‫ﺇﱃ ﺧﺮﺍﺳﺎﻥ؟ ﻗﺎﻝ‪ :‬ﺟﺌﺖ ﺃﺳﻌﻰ ﺇﱃ ﺑﻨﻴﺎﰐ‪.‬‬
‫ﻭﺣﺪﺙ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﺃﰊ ﺧﺎﻟﺪ ﺑﻌﺪ ﺍﳌﺆﻣﻦ ﺑﻦ ﺧﺎﻟ ٍﺪ ﺍﳊﻨﻔﻲ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻋﻜﺮﻣﺔ ﳜﺮﺝ ﻣﻦ ﺍﻟﺒﻴﺖ ﻭﻗﺪ ﺟﺎﺀ‬
‫ﺍﻟﺜﻠﺞ ﻓﻌﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺃﺭﺣﲏ ﻣﻦ ﺑﻠﺪ ٍﺓ ﺭﺯﻗﻬﺎ ﰲ ﻋﺬﺍﻬﺑﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻭﻗﺪ ﺣﺪﺙ ﻋﻜﺮﻣﺔ ﺑﺎﳊﺮﻣﲔ ﻭﻣﺼﺮ ﻭﺍﻟﻴﻤﻦ ﻭﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺧﺮﺍﺳﺎﻥ‪ ،‬ﻭﺣﺪﺙ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ‬
‫ﺱ ﺃﻧﻄﺎﻕ ﻓﺄﻓﺖ ﺍﻟﻨﺎﺱ ﻓﺄﻧﺎ ﻟﻚ ﻋﻮﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻮ ﺃﻥ ﻫﺬﺍ‬
‫ﻳﺰﻳﺪ ﺍﻟﻨﺤﻮﻱ ﻋﻦ ﻋﻜﺮﻣﺔ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﺍﻟﻨﺎﺱ ﻣﺜﻠﻬﻢ ﺑﲔ ﻷﻓﺘﻴﺘﻬﻢ‪ .‬ﻗﺎﻝ‪ :‬ﺍﻧﻄﻠﻖ ﻓﺄﻓﺖ ﺍﻟﻨﺎﺱ ﻓﻤﻦ ﺟﺎﺀﻙ ﻳﺴﺄﻟﻚ ﻋﻤﺎ ﻳﻌﻨﻴﻪ ﻓﺄﻓﺘﻪ‪ ،‬ﻭﻣﻦ ﺳﺄﻟﻚ ﻋﻤﺎ‬
‫ﻳﻌﻨﻴﻪ ﻓﻼ ﺗﻔﺘﻪ‪ ،‬ﻓﺈﻧﻚ ﺗﻄﺮﺡ ﻋﻨﻚ ﺛﻠﺜﻲ ﻣﺌﻮﻧﺔ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﳉﻌﺎﰊ ﰲ ﻛﺘﺎﺏ ﺍﳌﻮﺍﱄ ﻋﻦ ﺍﺑﻦ ﺍﻟﻜﻠﱯ ﻗﺎﻝ‪ :‬ﻭﻋﻜﺮﻣﺔ ﻫﻠﻚ ﺑﺎﳌﻐﺮﺏ‬
‫ﻭﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﰲ ﺭﺃﻱ ﺍﳊﺮﻭﺭﻳﺔ ﺍﳋﻮﺍﺭﺝ ﻓﺨﺮﺝ ﻳﺪﻋﻮ ﺑﺎﳌﻐﺮﺏ ﺇﱃ ﺍﳊﺮﻭﺭﻳﺔ‪.‬‬
‫ﺱ ﻛﺎﻥ ﻋﻜﺮﻣﺔ ﻋﺒﺪﹰﺍ ﳑﻠﻮﻛﹰﺎ ﻓﺒﺎﻋﻪ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬ ‫ﺣﺪﺙ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﻷﻫﻮﺍﺯﻱ ﻗﺎﻝ‪ :‬ﳌﺎ ﺗﻮﰲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﺱ ﻣﻦ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﺄﺭﺑﻌﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﺄﺗﻰ ﻋﻜﺮﻣﺔ ﻋﻠﻴﹰﺎ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺧﲑ ﻟﻚ؟ ﺃﺗﺒﻴﻊ‬
‫ﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﻋﻠﻢ ﺃﺑﻴﻚ؟ ﻓﺎﺳﺘﻘﺎﻝ ﺧﺎﻟﺪﹰﺍ ﻓﺄﻗﺎﻟﻪ ﻭﺃﻋﺘﻘﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﻯ ﺭﺃﻱ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﳝﻴﻞ ﺇﱃ ﺍﺳﺘﻤﺎﻉ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻭﻗﻴﻞ ﻋﻨﻪ‪ :‬ﺇﻧﻪ‬
‫ﻛﺎﻥ ﻳﻜﺬﺏ ﻋﻠﻰ ﻣﻮﻻﻩ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺱ ‪ -‬ﻭﻋﻜﺮﻣﺔ ﻣﻮﺛﻖ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻜﺜﻨﻴﻒ ‪-‬‬‫ﻭﻗﺎﻝ ﻋﺒﺪﺍ ﷲ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﺩﺧﻠﺖ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﻓﻘﻠﺖ‪ :‬ﺃﺗﻔﻌﻠﻮﻥ ﻫﺬﺍ ﲟﻮﻻﻛﻢ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻳﻜﺬﺏ ﻋﻠﻰ ﺃﰊ ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ﳌﻮﻻﻩ‪ :‬ﻻ ﺗﻜﺬﺏ ﻋﻠﻲ‬
‫ﺱ‪.‬‬
‫ﻛﻤﺎ ﻛﺬﺏ ﻋﻜﺮﻣﺔ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﺱ ﺍﻟﺒﺼﺮﺓ ﻓﺄﺗﺎﻩ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ﻭﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻤﻴﻤﻲ ﻭﻳﻮﻧﺲ‬
‫ﻭﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‪ :‬ﻗﺪﻡ ﻋﻜﺮﻣﺔ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﺍﺑﻦ ﻋﺒﻴﺪ ﻓﺒﻴﻨﺎ ﻫﻮ ﳛﺪﺛﻬﻢ ﺇﺫ ﲰﻊ ﻏﻨﺎﺀ ﻓﻘﺎﻝ ﻋﻜﺮﻣﺔ‪ :‬ﺍﺳﻜﺘﻮﺍ ﻓﻨﺴﻤﻊ ﰒ ﻗﺎﻝ‪ :‬ﻗﺎﺗﻠﻪ ﺍﷲ ﻓﻠﻘﺪ ﺃﺟﺎﺩ‪ ،‬ﺃﻭ ﻗﺎﻝ‪:‬‬
 ‫ﻣﺎ ﺃﺟﻮﺩ ﻣﺎ ﻗﺎﻝ‪ :‬ﻓﺄﻣﺎ ﺳﻠﻴﻤﺎﻥ ﻭﻳﻮﻧﺲ ﻓﻠﻢ ﻳﻌﻮﺩﺍ ﺇﻟﻴﻪ ﻭﻋﺎﺩ ﺇﻟﻴﻪ ﺃﻳﻮﺏ‪ ،‬ﻓﻘﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‪ :‬ﻟﻘﺪ ﺃﺣﺴﻦ‬
‫ﺃﻳﻮﺏ‪ .‬ﺍﻟﺮﻳﺎﺷﻲ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻋﻦ ﻧﺎﻓ ﹴﻊ ﺍﳌﺪﱐ ﻗﺎﻝ‪ :‬ﻣﺎﺕ ﻛﺜﲑ ﺍﻟﺸﺎﻋﺮ ﻭﻋﻜﺮﻣﺔ ﰲ ﻳﻮﻡ ﻭﺍﺣ ٍﺪ‪.‬‬
‫ﲑ ﻷﻥ ﻋﻜﺮﻣﺔ ﻛﺎﻥ ﻳﺮﻯ ﺭﺃﻱ ﺍﳋﻮﺭﺍﺝ‪،‬‬ ‫ﻗﺎﻝ ﺍﻟﺮﻳﺎﺷﻲ‪ :‬ﻓﺤﺪﺛﻨﺎ ﺍﺑﻦ ﺳﻼ ﹴﻡ‪ :‬ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﰲ ﺟﻨﺎﺯﺓ ﻛﺜ ﹴ‬
‫ﻭﺗﻄﻠﺒﻪ ﺑﻌﺾ ﺍﻟﻮﻻﺓ ﻓﺘﻐﻴﺐ ﻋﻨﺪ ﺩﺍﻭﺩ ﺑﻦ ﺍﳊﺼﲔ ﺣﱴ ﻣﺎﺕ ﻋﻨﺪﻩ ﺳﻨﺔ ﺳﺒﻊ ﻭﻣﺎﺋﺔ ﰲ ﺃﻳﺎﻡ ﻫﺸﺎﻡ ﺍﺑﻦ ﻋﺒﺪ‬
‫ﺍﳌﻠﻚ‪ ،‬ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﺍﺑﻦ ﲦﺎﻧﲔ ﺳﻨ ﹰﺔ‪.‬‬
‫ﺱ ﻳﻜﲎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﳊﺼﲔ ﺑﻦ ﺃﰊ ﺍﳊﺮ ﺍﻟﻌﻨﱪﻱ‬ ‫ﻭﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﳌﻘﺪﻣﻲ‪ :‬ﻛﺎﻥ ﻋﻜﺮﻣﺔ ﻣﻮﱃ ﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﺱ ﺣﲔ ﺟﺎﺀ ﻭﺍﻟﻴﹰﺎ ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ ﺑﻌﻠﻲ ﺑﻦ ﺃﰊ‬
‫ﺟﺪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻌﻨﱪﻱ ﻗﺎﺿﻰ ﺍﻟﺒﺼﺮﺓ ﻓﻮﻫﺒﻪ ﻻﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﺱ ﺃﺻﻠﻪ ﺑﺮﺑﺮﻱ ﻣﻦ ﺃﻫﻞ ﺍﳌﻐﺮﺏ ﺍﺣﺘﺞ ﲝﺪﻳﺜﻪ ﻋﺎﻣﺔ ﺍﻷﺋﻤﺔ‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ ﺍﳊﺎﻓﻆ‪ :‬ﻋﻜﺮﻣﺔ‪ ،‬ﻭﱃ ﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﺍﻟﻘﺪﻣﺎﺀ‪ ،‬ﻟﻜﻦ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺃﺧﺮﺝ ﺣﺪﻳﺜﻪ ﻣﻦ ﺣﻴﺰ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻭﻋﻦ ﻋﻜﺮﻣﺔ ﻗﺎﻝ‪ :‬ﻃﻠﺒﺖ ﺍﻟﻌﻠﻢ ﺃﺭﺑﻌﲔ ﺳﻨﺔ‬
‫ﺱ ﰲ ﺍﻟﺪﺍﺭ‪.‬‬
‫ﻭﻛﻨﺖ ﺃﻓﱴ ﺑﺎﻟﺒﺎﺏ ﻭﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﻭﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ‪ :‬ﲰﻌﺖ ﺍﻟﺸﻌﱯ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺑﻘﻲ ﺃﺣﺪ ﺃﻋﻠﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﻣﻦ ﻋﻜﺮﻣﺔ‪.‬‬

‫ﻭﻋﻦ ﺯﻳﺪ ﺑﻦ ﺍﳊﺒﺎﺏ‪ :‬ﲰﻌﺖ ﺳﻔﻴﺎﻥ ﺍﻟﻨﻮﺭﻱ ﻳﻘﻮﻝ ﺑﺎﻟﻜﻮﻓﺔ‪ :‬ﺧﺬﻭﺍ ﺍﻟﺘﻔﺴﲑ ﻋﻦ ﺃﺭﺑﻌﺔ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭﻋﻜﺮﻣﺔ‬
‫ﺱ ﺃﻏﺰﺭ ﻣﻦ ﻋﻜﺮﻣﺔ‪ ،‬ﻛﺎﻥ ﻋﻜﺮﻣﺔ ﻣﻦ ﺃﻫﻞ‬ ‫ﻭﳎﺎﻫﺪ ﻭﺍﻟﻀﺤﺎﻙ‪ ،‬ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﺍﺋﲏ‪ :‬ﱂ ﻳﻜﻦ ﰲ ﻣﻮﺍﱄ ﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺱ ﺛﻘ ﹰﺔ‪.‬‬
‫ﺐ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﻋﻜﺮﻣﺔ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﻭﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻜﺮﻣﺔ ﺍﳌﺨﺰﻭﻣﻲ‪ :‬ﲰﻌﺖ ﺍﺑﻦ ﺃﰊ ﺫﺋ ﹴ‬
‫ﻭﻗﺎﻝ ﺍﳌﺮﻭﺯﻱ‪ :‬ﻗﻠﺖ ﻷﲪﺪ ﺑﻦ ﺣﻨﺒ ﹴﻞ‪ :‬ﲢﺘﺞ ﲝﺪﻳﺚ ﻋﻜﺮﻣﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﳓﺘﺞ ﺑﻪ‪ .‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻲ‪:‬‬
‫ﺱ ﺃﻭ ﻋﺒﻴﺪ ﺍﷲ ﻋﻦ ﻋﺒﺪ ﺍﷲ؟ ﻓﻘﺎﻝ‪ :‬ﻛﻼﳘﺎ ﻭﱂ ﳜﺘﺮ‬ ‫ﲔ‪ :‬ﻓﻌﻜﺮﻣﺔ ﺃﺣﺐ ﺇﻟﻴﻚ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﻗﻠﺖ ﻟﻴﺤﲕ ﺑﻦ ﻣﻌ ﹴ‬
‫ﻓﻘﻠﺖ‪ :‬ﻭﻋﻜﺮﻣﺔ ﺃﻭ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑﹴ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺛﻘﺔ ﻭﺛﻘﺔ ﻭﱂ ﳜﺘﺮ‪ ،‬ﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺃﺟﻞ ﻣﻦ‬
‫ﻋﻜﺮﻣﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﻋﻜﺮﻣﺔ ﺑﻦ ﺧﺎﻟ ٍﺪ ﻓﻘﺎﻝ‪ :‬ﺛﻘﺔ‪ .‬ﻗﻠﺖ‪ :‬ﻫﻮ ﺃﺻﺢ ﺣﺪﻳﺜﹰﺎ ﺃﻭ ﻋﻜﺮﻣﺔ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ؟‬
‫ﲔ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺇﻧﺴﺎﻧﹰﺎ ﻳﻘﻊ ﰲ ﻋﻜﺮﻣﺔ ﻭﰲ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻓﺎﻬﺗﻤﻪ ﻋﻠﻰ‬
‫ﻓﻘﺎﻝ‪ :‬ﻛﻼﳘﺎ ﺛﻘﺘﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌ ﹴ‬
‫ﺱ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ‬ ‫ﺍﻹﺳﻼﻡ‪ .‬ﲪﺎﺩ ﺑﻦ ﺯﺍﺋ ٍﺪ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﺮﺓ‪ :‬ﻗﻠﺖ ﻟﻠﻘﺎﺳﻢ ﺇﻥ ﻋﻜﺮﻣﺔ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﺱ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻬﻧﻰ ﻋﻦ ﺍﳌﺰﻓﺖ ﻭﺍﳌﻘﲑ ﻭﺍﻟﺪﺑﺎﺀ ﻭﺍﳊﻨﺜﻢ ﻭﺍﳊﺮﺍﺭ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺑﻦ ﺃﺧﻲ‬ ‫ﻋﺒﺎ ﹴ‬
‫ﺇﻥ ﻋﻜﺮﻣﺔ ﻛﺬﺍﺏ ﳛﺪﺙ ﻏﺪﻭ ﹰﺓ ﺣﺪﻳﺜﹰﺎ ﳜﺎﻟﻔﻪ ﻋﺸﻴﹰﺎ‪ .‬ﳛﲕ ﺑﻦ ﺍﻟﺒﻜﺎﺀ‪ :‬ﲰﻌﺖ ﺍﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ ﻟﻨﺎﻓ ﹴﻊ‪ :‬ﺍﺗﻖ ﺍﷲ‬
‫ﻭﳛﻚ ﻳﺎ ﻧﺎﻓﻊ‪ ،‬ﻭﻻ ﺗﻜﺬﺏ ﻋﻠﻲ ﻛﻤﺎ ﻛﺬﺏ ﻋﻜﺮﻣﺔ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱﹴ‪ ،‬ﻛﻤﺎ ﺃﺣﻞ ﺍﻟﺼﺮﻑ ﻭﺃﺳﻠﻢ ﺍﺑﻨﻪ ﺻﲑﻓﻴﹰﺎ‪.‬‬
‫ﻳﺰﻳﺪ ﺑﻦ ﺯﻧﺎ ٍﺩ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻣﺴﻌﻮ ٍﺩ ﻭﻋﻜﺮﻣﺔ ﻣﻘﻴﺪ ﻋﻠﻰ ﺑﺎﺏ ﺍﳊﺶ‪ ،‬ﻗﻠﺖ‪ :‬ﻣﺎ ﳍﺬﺍ‬
‫ﻛﺬﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻳﻜﺬﺏ‪.‬‬
‫ﻋﻼﻗﺔ ﺑﻦ ﻛﺮﺳ ﹴﻢ ﺍﻟﻜﻼﰊ‬
‫ﺃﺣﺪ ﺑﲏ ﻋﺎﻣﺮ ﺑﻦ ﻛﻼ ﺏﹴ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻭﻟﻪ ﻋﻠﻢ‬
‫ﺑﺎﻷﻧﺴﺎﺏ ﻭﺍﻷﺧﺒﺎﺭ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﻌﺮﺏ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﻋﻨﻪ ﻣﻦ ﺫﻟﻚ ﺷﺊ ﻛﺜﲑ‪ ،‬ﻭﻛﺎﻥ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻗﺪ‬
 ‫ﺃﺩﺧﻠﻪ ﰲ ﲰﺎﺭﻩ‪ .‬ﻣﺎﺕ ﻭﱂ ﻳﻌﻠﻢ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ‪ .‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻷﻣﺜﺎﻝ ﰲ ﳓﻮ ﲬﺴﲔ ﻭﺭﻗﺔﹰ‪ ،‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪:‬‬
‫ﺭﺃﻳﺖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬

‫ﻋﻼﻥ ﺍﻟﻮﺭﺍﻕ ﺍﻟﺸﻌﻮﰊ‬

‫ﺃﺧﻠﻲ ﻣﻮﺿﻊ ﺍﺳﻢ ﺃﺑﻴﻪ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻓﻘﺎﻝ‪ :‬ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻔﺮﺱ ﻭﻛﺎﻥ ﻋﻼﻣﺔ ﺑﺎﻷﻧﺴﺎﺏ ﻭﺍﳌﺜﺎﻟﺐ‬
‫ﻭﺍﳌﻨﺎﻓﺮﺍﺕ‪ ،‬ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﺍﻟﱪﺍﻣﻜﺔ‪ ،‬ﻭﻳﻨﺴﺦ ﰲ ﺑﻴﺖ ﺍﳊﻜﻤﺔ ﻟﻠﺮﺷﻴﺪ ﻭﺍﳌﺄﻣﻮﻥ ﻭﺍﻟﱪﺍﻣﻜﺔ ﻣﺎﺕ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻋﻤﻞ‬
‫ﻛﺘﺎﺏ ﺍﳌﻴﺪﺍﻥ ﰲ ﺍﳌﺜﺎﻟﺐ ﺍﻟﺬﻱ ﻫﺘﻚ ﻓﻴﻪ ﺍﻟﻌﺮﺏ ﻭﺃﻇﻬﺮ ﻣﺜﺎﻟﺒﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻋﻤﻞ ﻛﺘﺎﺑﹰﺎ ﱂ ﻳﺘﻤﻪ ﲰﺎﻩ ﺍﳊﻠﻴﺔ‬
‫ﺍﻧﻘﺮﺽ ﺃﺛﺮﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺷﺎﻫﲔ ﺍﻷﺧﺒﺎﺭﻱ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﳌﻴﺪﺍﻥ ﰲ ﺍﳌﺜﺎﻟﺐ ﳛﺘﻮﻱ ﻋﻠﻰ‬
‫ﲨﻴﻊ ﻣﺜﺎﻟﺐ ﺍﻟﻌﺮﺏ ﺍﺑﺘﺪﺃ ﺑﺒﲏ ﻫﺎﺷﻢ ﻗﺒﻴﻠﺔ ﺑﻌﺪ ﻗﺒﻴﻠﺔ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺇﱃ ﺁﺧﺮ ﻗﺒﺎﺋﻞ ﺍﻟﻴﻤﻦ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﻛﺘﺎﺏ‬
‫ﺍﺑﻦ ﺍﻟﻜﻠﱯ‪ ،‬ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﻛﻨﺎﻧﺔ ﻛﺘﺎﺏ ﺍﻟﻨﻤﺮ ﺑﻦ ﻗﺎﺳﻂٍ‪ ،‬ﻛﺘﺎﺏ ﻧﺴﺐ ﺗﻐﻠﺐ ﺑﻦ ﻭﺍﺋﻞ‪ ،‬ﻛﺘﺎﺏ‬
‫ﱴ ﻳﻌﺮﻑ ﺑﺎﻟﻔﲑﺯﺍﻥ‬‫ﻓﻀﺎﺋﻞ ﺭﺑﻴﻌﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻓﺮﺓ‪ ،‬ﻭﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻷﺯﻫﺮ‪ :‬ﻛﺎﻥ ﰲ ﺟﻮﺍﺭﻧﺎ ﺑﺒﺎﺏ ﺍﻟﺸﺎﻡ ﻓ ً‬
‫ﻭﻛﺎﻥ ﻳﻮﺭﻕ ﰲ ﺩﻛﺎﻥ ﻋﻼﻥ ﺍﻟﺸﻌﻮﰊ ﻭﺃﻭﺭﺩ ﺧﱪﹰﺍ ﺩﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﻋﻼﻧﹰﺎ ﻛﺎﻥ ﻭﺭﺍﻗﹰﺎ ﻟﻪ ﺩﻛﺎﻥ ﻳﺒﻴﻊ ﻓﻴﻪ ﺍﻟﻜﺘﺐ‬
‫ﺱ ﺍﳉﻬﺸﻴﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ ﻭﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺗﺼﻨﻴﻔﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ‬ ‫ﻭﻳﻨﺴﺦ‪ ،‬ﻭﺣﺪﺙ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﻭ ﹴ‬
‫ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ ﺍﻷﺣﻮﻝ ﻗﺪ ﻭﺻﻒ ﻟﻪ ﻋﻼﻧﹰﺎ ﺍﻟﺸﻌﻮﰊ ﺍﻟﻮﺭﺍﻕ ﻓﺄﻣﺮ ﺑﺈﺣﻀﺎﺭﻩ ﻭﺑﺄﻥ ﻳﺴﺘﻜﺘﺐ‬
‫ﻟﻪ‪ ،‬ﻓﺄﻗﺎﻡ ﰲ ﺩﺍﺭﻩ ﻓﺪﺧﻠﻬﺎ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ ﻳﻮﻣﹰﺎ ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﲨﻴﻊ ﻣﻦ ﻓﻴﻬﺎ ﻏﲑ ﻋﻼﻥ ﺍﻟﻮﺭﺍﻕ ﻓﺈﻧﻪ ﱂ ﻳﻘﻢ ﻟﻪ؟‬
‫ﻓﻘﺎﻝ ﺃﲪﺪ‪ :‬ﻣﺎ ﺃﺳﻮﺃ ﺃﺩﺏ ﻫﺬﺍ ﺍﻟﻮﺭﺍﻕ ﻓﺈﻧﻪ ﱂ ﻳﻘﻢ ﻟﻪ‪ .‬ﻓﻘﺎﻝ ﺃﲪﺪ‪ :‬ﻣﺎ ﺃﺳﻮﺃ ﺃﺩﺏ ﻫﺬﺍ ﺍﻟﻮﺭﺍﻕ ﻭﲰﻌﻪ ﻋﻼﻥ‬
‫ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﺃﻧﺴﺐ ﺃﻧﺎ ﺇﱃ ﺳﻮﺀ ﺍﻷﺩﺏ ﻭﻣﲏ ﺗﺘﻌﻠﻢ ﺍﻵﺩﺍﺏ ﻭﺃﻧﺎ ﻣﻌﺪﻬﻧﺎ‪ ،‬ﻭﳌﺎﺫﺍ ﺃﺭﺩﺕ ﻣﲏ ﺍﻟﻘﻴﺎﻡ ﻟﻚ‪ ،‬ﻭﱂ‬
‫ﺁﺗﻚ ﻣﺴﺘﻤﻴﺤﹰﺎ ﻟﻚ‪ ،‬ﻭﻻ ﺭﺍﻏﺒﹰﺎ ﺇﻟﻴﻚ‪ ،‬ﻭﻻ ﻃﺎﻟﺒﹰﺎ ﻣﻨﻚ ﻭﺇﳕﺎ ﺭﻏﺒﺖ ﺇﱄ ﰲ ﺃﻥ ﺁﺗﻴﻚ ﻓﺄﻛﺘﺐ ﻋﻨﺪﻙ ﻓﺠﺌﺘﻚ‬
‫ﳊﺎﺟﱵ ﺇﱃ ﻣﺎ ﺁﺧﺬﻩ ﻣﻦ ﺍﻷﺟﺮﺓ‪ ،‬ﻭﻗﺪ ﻛﻨﺖ ﺑﻐﲑ ﻫﺬﺍ ﻣﻨﻚ ﺃﻭﱃ‪ ،‬ﰒ ﺣﻠﻒ ﺃﳝﺎﻧﹰﺎ ﻣﺆﻛﺪﹰﺓ ﺃﻻ ﻳﻜﺘﺐ ﻋﺪ ﻳﻮﻣﻪ‬
‫ﺣﺮﻓﹰﺎ ﰲ ﻣﻨﺰﻝ ﺃﺣ ٍﺪ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺟﺪﺕ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﻗﺎﻝ ﻋﻼﻥ ‪ -‬ﻭﻛﺎﻥ ﻗﺒﻴﺤﹰﺎ ‪ : -‬ﻣﺮﺭﺕ‬
‫ﲟﺨﻨﺚ ﻳﻐﺰﻝ ﻋﻠﻰ ﺣﺎﺋﻂ ﻓﻘﺎﻝ ﱄ‪ :‬ﻣﻦ ﺃﻳﻦ؟ ﻗﻠﺖ‪ :‬ﻣﻦ ﺍﻟﺒﺼﺮﺓ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺗﻴﻐﺮ ﻛﻞ ﺷﺊ ﺣﱴ ﻫﺬﺍ‪،‬‬
‫ﻛﺎﻧﺖ ﺍﻟﻘﺮﻭﺩ ﲡﻠﺐ ﻣﻦ ﻛﻤﺔ ﻭﺍﻟﻴﻤﻦ ﻭﺍﻵﻥ ﲡﺊ ﻣﻦ ﺍﻟﻌﺮﺍﻕ‪.‬‬

‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻫﻜﺬﺍ ﻭﺟﺪﺕ ﻫﺬﺍ ﺍﳋﱪ ﻗﺎﻝ ﻓﻴﻪ ﻋﻼﻥ ﻭﱂ ﻳﻘﻞ ﺍﻟﺸﻌﻮﰊ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻮ ﻓﻬﻮ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻏﲑﻩ ﻓﻘﺪ ﻣﺮﺕ ﺑﻚ ﺣﻜﺎﻳﺔ ﳑﺘﻌﺔ ﻓﺎﻟﻪ ﻬﺑﺎ‪ ،‬ﻭﺇﻥ ﲢﻘﻖ ﻋﻨﺪﻙ ﺃﻥ ﻫﻮ ﻫﻮ ﻓﺄﺻﻠﺤﻪ ﻣﺄﺟﻮﺭﹰﺍ ﻣﺜﺒﹰﺎ‪ .‬ﻭﺫﻛﺮﻩ‬
‫ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﺍﳌﻌﺠﻢ ﻓﻘﺎﻝ‪ :‬ﻋﻼﻥ ﺍﻟﻮﺭﺍﻕ ﺍﳌﻌﺮﻭﻑ ﺑﻌﻼ ٍﻥ ﺍﻟﺸﻌﻮﰊ ﻭﻛﺎﻥ ﺷﻌﻮﺑﻴﺎﹰ‪ ،‬ﻭﻟﻪ ﰲ ﺍﳌﺜﺎﻟﺐ ﻛﺘﺎﺏ ﺳﻮﺀ‬
‫ﻭﻫﻮ ﻣﺄﻣﻮﱐ ﳌﺎ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
‫ﻣﺪﻣﻦ ﺍﻹﻏﻀﺎﺀ ﻣﻮﺻﻮﻝ ‪ ...‬ﻭﻣﺪﱘ ﺍﻟﻌﺘﺐ ﳑﻠﻮﻝ‬
‫ﻭﻓﺨﺮ ﻓﻴﻬﺎ ﺑﻘﺘﻞ ﺃﺑﻴﻪ ﻃﺎﻫ ﹴﺮ ﳏﻤﺪﹰﺍ ﺍﻷﻣﲔ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳊﺼﲏ ﺑﻘﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
‫ﻻ ﻳﺮﻋﻚ ﺍﻟﻘﺎﻝ ﻭﺍﻟﻘﻴﻞ ‪ ...‬ﻛﻞ ﻣﺎ ﺑﻠﻐﺖ ﲢﻤﻴﻞ‬
‫ﻭﺭﺩ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻭﻫﺠﺎﺀ ﻫﺠﺎ ًﺀ ﻗﺒﻴﺤﹰﺎ‪ .‬ﻗﺎﻝ ﻋﻼﻥ ﺍﻟﺸﻌﻮﰊ ﻗﺼﻴﺪ ﹰﺓ ﺭﺩ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﻲ ﻭﻫﺠﺎﻩ ﻭﻣﺪﺡ ﻋﺒﺪ ﺍﷲ‬
 ‫ﺑﻦ ﻃﺎﻫﺮ ﻭﻓﻀﻞ ﺍﻟﻌﺠﻢ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻼﻃﻲ ﲝﻔﺮﺗﻪ ‪ ...‬ﰲ ﻗﺮﺍﺭ ﺍﻷﺭﺽ ﳎﻌﻮﻝ‬
‫ﻗﺪ ﲡﺎﻟﻠﺖ ﻋﻠﻰ ﺩﺧ ﹴﻞ ‪ ...‬ﻭﺍﺳﺘﺨﻔﺘﻚ ﺍﻟﺘﻬﺎﻭﻳﻞ‬
‫ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻏﺎﺩﻳﺔ ‪ ...‬ﻟﻌﺰﺍﻟﻴﻪ ﺍﻷﻫﺎﻟﻴﻞ‬
‫ﲤﻄﺮ ﺍﻟﻌﻘﻴﺎﻥ ﺭﺍﺣﺘﻪ ‪ ...‬ﻭﻟﻪ ﺑﺎﳉﻮﺩ ﻬﺗﻄﻴﻞ‬
‫ﻑ ‪ ...‬ﺯﺍﻧﻪ ﺗﺎﺝ ﻭﺇﻛﻠﻴﻞ‬‫ﺭﺳﺘﻤﻲ ﰲ ﺫﺭﻱ ﺷﺮ ٍ‬
‫ﻭﻋﻠﻴﻪ ﻣﻦ ﺟﻼﻟﺘﻪ ‪ ...‬ﻛﺮﻡ ﻋﺪ ﻭﺗﺒﺠﻴﻞ‬
‫ﻭﻟﻪ ﱄ ﻓﺨﺮﹰﺍ ﻣﺒﺎﺀﺗﻪ ‪ ...‬ﰲ ﻗﺮﺍﺭ ﺍﻟﻨﺠﻢ ﻣﺄﻫﻮﻝ‬
‫ﻭﺭﺟﺎ ﹰﻻ ﺷﺮﻬﺑﻢ ﻏﺪﻕ ‪ ...‬ﻫﻢ ﳌﺎ ﺣﺎﺯﻭﺍ ﻣﺒﺎﺫﻳﻞ‬
‫ﻛﺴﺮﻭﻳﺎﺕ ﺃﺑﻮﺗﻨﺎ ‪ ...‬ﻏﺮﺭ ﺯﻫﺮ ﻣﻘﺎﻭﻳﻞ‬

‫ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻭﻫﺐ ﺑﻦ ﺍﳌﻮﺻﻼﻳﺎ‬

‫ﺃﺑﻮ ﺳﻌ ٍﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺮﺥ‪ ،‬ﺃﺣﺪ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻌﺮﻭﻓﲔ ﻭﻣﻦ ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺣﺴﻦ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻧﺼﺮﺍﻧﻴﹰﺎ ﻓﺄﺳﻠﻢ ﰲ ﺯﻣﺎﻥ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﺷﺠﺎﻉ ﻭﺣﺴﻦ ﺇﺳﻼﻣﻪ‪ .‬ﻗﺎﻝ ﺍﳍﻤﺬﺍﱐ‪ :‬ﰲ ﺭﺍﺑﻊ ﻋﺸﺮ ﺻﻔ ﹴﺮ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ‬
‫ﻭﲦﺎﻧﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﺧﺮﺝ ﺗﻮﻗﻴﻊ ﺍﳋﻠﻴﻔﺔ ﺑﺈﻟﺰﺍﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺑﻠﺒﺲ ﺍﻟﻐﻴﺎﺭ ﻭﺍﻟﺘﺰﺍﻡ ﻣﺎ ﺷﺮﻃﻪ ﻋﻠﻴﻬﻢ ﻋﻤﺮ ﺑﻦ‬
‫ﺏ ﻭﺃﺳﻠﻢ ﺑﻌﻀﻬﻢ ﻭﺃﺳﻠﻢ ﺃﺑﻮ ﻏﺎﻟﺐ ﺑﻦ ﺍﻷﺻﺒﺎﻏﻲ‪ ،‬ﻭﰲ ﺛﺎﱐ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺃﺳﻠﻢ‬ ‫ﺍﳋﻄﺎﺏ‪ ،‬ﻓﻬﺮﺑﻮﺍ ﻛﻞ ﻣﻬﺮ ﹴ‬
‫ﺍﻟﺮﺋﻴﺴﺎﻥ ﺃﺑﻮ ﺳﻌ ٍﺪ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻭﻫﺐ ﺑﻦ ﺍﳌﻮﺻﻼﻳﺎ ﺻﺎﺣﺐ ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ ﻭﺍﺑﻦ ﺃﺧﺘﻪ ﺃﺑﻮ ﻧﺼﺮ‬
‫ﺻﺎﺣﺐ ﺍﳋﱪ ﻋﻠﻰ ﻳﺪﻱ ﺍﳋﻠﻴﻔﺔ ﲝﻴﺚ ﻳﺮﻳﺎﻧﻪ ﻭﻳﺴﻤﻌﺎﻥ ﻛﻼﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻮﱃ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ ﻣﻨﺬ ﺃﻳﺎﻡ ﺍﻟﻘﺎﺋﻢ‬
‫ﺑﺄﻣﺮ ﺍﷲ‪ ،‬ﻭﻧﺎﺏ ﰲ ﺍﻟﻮﺯﺍﺭﺓ ﻭﺃﺿﺮ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﺘﺪﺍﺀ ﺧﺪﻣﺘﻪ ﻟﺪﺍﺭ ﺍﳋﻼﻓﺔ ﺍﻟﻘﺎﺋﻤﻴﺔ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ‬
‫ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻓﺨﺪﻣﻬﺎ ﲬﺴﹰﺎ ﻭﺳﺘﲔ ﺳﻨﺔ ﻳﺰﺩﺍﺩ ﰲ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﺃﻳﺎﻣﻬﺎ ﺟﺎﻫﹰﺎ ﻭﺣﻈﻮﺓﹰ‪ ،‬ﻭﻧﺎﺏ ﻋﻦ ﺍﻟﻮﺯﺍﺭﺓ‬
‫ﻋﺪﺓ ﻧﻮﺏ ﻣﻊ ﺫﻫﺎﺏ ﺑﺼﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻧﺼﺮ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺃﺧﺘﻪ ﻳﻜﺘﺐ ﺍﻹﻬﻧﺎﺀﺍﺕ ﻋﻨﻪ ﺇﺫﺍ ﺣﻀﺮ‪،‬‬
‫ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺼﺪﻗﺔ ﻭﺍﳋﲑ‪ .‬ﻭﺭﺳﺎﺋﻠﻪ ﻭﺃﺷﻌﺎﺭﻩ ﻣﺪﻭﻧﺔ ﻳﺘﺪﺍﻭﻝ ﻬﺑﺎ ﻭﻳﺮﻏﺐ ﻓﻴﻬﺎ‪ ،‬ﺃﺧﺬ ﻋﻨﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣﻨﺼﻮﺭ‬
‫ﻣﻮﻫﻮﺏ ﺑﻦ ﺍﳋﻀﺮ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻭﺃﻧﺸﺪﻩ ﻋﻨﻪ‪:‬‬
‫ﺃﺣﻦ ﺇﱃ ﺭﻭﺽ ﺍﻟﺘﺼﺎﰊ ﻭﺃﺭﺗﺎﺡ ‪ ...‬ﻭﺃﻣﺘﺢ ﻣﻦ ﺣﻮﺽ ﺍﻟﺘﺼﺎﰲ ﻭﺃﻣﺘﺎﺡ‬
‫ﻭﺍﺷﺘﺎﻕ ﺭﺋﻤﹰﺎ ﻛﻠﻤﺎ ﺭﻣﺖ ﺻﻴﺪﻩ ‪ ...‬ﺗﺼﺪ ﻳﺪﻱ ﻋﻨﻪ ﺳﻴﻮﻑ ﻭﺃﺭﻣﺎﺡ‬
‫ﻏﺰﺍﻝ ﺇﺫﺍ ﻣﺎ ﻻﺡ ﺃﻭ ﻓﺎﺡ ﻧﺸﺮﻩ ‪ ...‬ﺗﻌﺬﺏ ﺃﺭﻭﺍﺡ ﻭﺗﻌﺬﺏ ﺃﺭﻭﺍﺡ‬
‫ﺑﻨﻔﺴﻲ ﻭﺇﻥ ﻋﺰﺕ ﻭﺃﻫﻠﻲ ﺃﻫﻠﺔ ‪ ...‬ﳍﺎ ﻏﺮﺭ ﰲ ﺍﳊﺴﻦ ﺗﺒﺪﻭ ﻭﺃﻭﺿﺎﺡ‬
‫ﳒﻮﻡ ﺃﻋﺎﺭﻭﺍ ﺍﻟﻨﻮﺭ ﻟﻠﺒﺪﺭ ﻋﻨﺪﻣﺎ ‪ ...‬ﺃﻏﺎﺭﻭﺍ ﻋﻠﻰ ﺳﺮﺏ ﺍﳌﻼﺣﺔ ﻭﺍﺟﺘﺎﺣﻮﺍ‬
‫ﻓﺘﻨﻀﺢ ﺍﻷﻋﺬﺍﺭ ﻓﻴﻬﻢ ﺇﺫﺍ ﺑﺪﻭﺍ ‪ ...‬ﻭﻳﻔﺘﻀﺢ ﺍﻟﻼﺣﻮﻥ ﻓﻴﻬﻢ ﺇﺫﺍ ﻻﺣﻮﺍ‬
‫ﻭﻛﺮﺧﻴﺔ ﻋﺬﺭﺍﺀ ﻳﻌﺬﺭ ﺣﺒﻬﺎ ‪ ...‬ﻭﻣﻦ ﺯﻧﺪﻫﺎ ﰲ ﺍﻟﺪﻫﺮ ﺗﻘﺪﺡ ﺃﻗﺪﺍﺡ‬
‫ﺇﺫﺍ ﺟﻠﻴﺖ ﰲ ﺍﻟﻜﺄﺱ ﻭﺍﻟﻠﻴﻞ ﻣﺎ ﺍﳒﻠﻰ ‪ ...‬ﺗﻘﺎﺑﻞ ﺇﺻﺒﺎﺡ ﻟﺪﻳﻚ ﻭﻣﺼﺒﺎﺡ‬
 ‫ﻕ ﻟﺴﻮﻕ ﲨﺎﻟﻪ ‪ ...‬ﻧﻔﺎﻕ ﻹﻓﺴﺎﺩ ﺍﳍﻮﻯ ﻓﻴﻪ ﺇﺻﻼﺡ‬ ‫ﻳﻄﻮﻑ ﻬﺑﺎ ﺳﺎ ﹴ‬
‫ﺑﻪ ﻋﺠﻤﺔ ﰲ ﺍﻟﻠﻔﻆ ﺗﻐﺮﻯ ﺑﻮﺻﻠﻪ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻪ ﺑﺎﻟﻘﻄﻴﻌﺔ ﺇﻓﺼﺎﺡ‬
‫ﻭﻏﺮﺗﻪ ﺻﺒﺢ ﻭﻃﺮﺗﻪ ﺩﺟ ًﻰ ‪ ...‬ﻭﻣﺒﺴﻤﺔ ﺩﺭ ﻭﺭﻳﻘﺘﻪ ﺭﺍﺡ‬
‫ﺃﺑﺎﺡ ﺩﻣﻲ ﻣﺬ ﲝﺖ ﰲ ﺍﳊﺐ ﺑﺎﲰﻪ ‪ ...‬ﻭﺑﺎﻟﺸﺠﻮ ﻣﻦ ﻗﺒﻠﻲ ﺍﶈﺒﻮﻥ ﻗﺪ ﺑﺎﺣﻮ‬
‫ﻭﺃﻭﻋﺪﱐ ﺑﺎﻟﺴﻮﺀ ﻇﻠﻤﹰﺎ ﻭﱂ ﻳﻜﻦ ‪ ...‬ﻹﺷﻜﺎﻝ ﻣﺎ ﻳﻔﻀﻲ ﺇﱃ ﺍﻟﻀﻴﻢ ﺇﻳﻀﺎﺡ‬
‫ﻭﻛﻴﻒ ﺃﺧﺎﻑ ﺍﻟﻀﻴﻢ ﺃﻭ ﺃﺣﺬﺭ ﺍﻟﺮﺩﻯ ‪ ...‬ﻭﻋﻮﱐ ﻋﻠﻰ ﺍﻷﻳﺎﻡ ﺃﺑﻠﺞ ﻭﺿﺎﺡ‬

‫ﻭﻇﻞ ﻧﻈﺎﻡ ﺍﳌﻠﻚ ﻟﻠﻜﺴﺮ ﺟﺎﺑﺮ ‪ ...‬ﻭﻟﻠﻀﺮ ﻣﻨﺎﻉ ﻭﻟﻠﻨﻔﻊ ﻣﻨﺎﺡ‬

‫ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﻳﺎ ﺧﻠﻴﻠﻲ ﺧﻠﻴﺎﱐ ﻭﻭﺟﺪﻱ ‪ ...‬ﻓﻤﻼﻡ ﺍﶈﺐ ﻣﺎ ﻟﻴﺲ ﳚﺪﻱ‬
‫ﻭﺩﻋﺎﱐ ﻓﻘﺪ ﺩﻋﺎﱐ ﺇﱃ ﺍﳊﻚ ‪ ...‬ﻡ ﻏﺮﱘ ﺍﻟﻐﺮﺍﻡ ﻟﻠﺪﻳﻦ ﻋﻨﺪﻱ‬
‫ﻓﻌﺴﺎﻩ ﻳﺮﻕ ﺇﺫ ﻣﻠﻚ ﺍﻝ ‪ ...‬ﺭﻕ ﺑﻨﻘ ٍﺪ ﻣﻦ ﻋﺪﻟﻪ ﺃﻭ ﺑﻮﻋﺪ‬
‫ﰒ ﻣﻦ ﺫﺍ ﳚﲑ ﻣﻨﻪ ﺇﺫﺍ ﺟﺎ ‪ ...‬ﺭ ﻭﻣﻦ ﱄ ﻋﻠﻰ ﺗﻌﺪﻳﻪ ﻳﻌﺪﻯ‬
‫ﻭﻣﺎﺕ ﺍﻟﻌﻼﺀ ﰲ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺳﺒﻊ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺩﻓﻦ ﰲ ﺗﺮﺑﺔ ﺍﻟﻄﺎﺋﻊ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﰲ ﺍﳌﻨﻈﻢ‪ :‬ﻧﺎﻝ ﺃﺑﻮ ﺳﻌﺪ ﺑﻦ ﺍﳌﻮﺻﻼﻳﺎ ﻣﻦ ﺍﻟﺮﻓﻌﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﱂ ﻳﻨﻠﻪ ﺃﺑﻨﺎﺀ ﺟﻨﺴﻪ‪ ،‬ﻓﺈﻧﻪ ﺍﺑﺘﺪﺃ ﰲ‬
‫ﺧﺪﻣﺔ ﺩﺍﺭ ﺍﳋﻼﻓﺔ ﰲ ﺃﻳﺎﻡ ﺍﻟﻘﺎﺋﻢ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻓﺨﺪﻣﻬﺎ ﲬﺴﹰﺎ ﻭﺳﺘﲔ ﺳﻨﺔﹰ‪ ،‬ﻭﺃﺳﻠﻢ ﰲ ﺳﻨﺔ‬
‫ﺃﺭﺑﻊ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﻧﺎﺏ ﻋﻦ ﺍﻟﻮﺯﺍﺭﺓ ﰲ ﺃﻳﺎﻡ ﺍﳌﻘﺘﺪﻱ ﻭﺃﻳﺎﻡ ﺍﳌﺴﺘﻈﻬﺮ ﻧﻮﺑﹰﺎ ﻛﺜﲑﺓﹰ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺼﺪﻓﺔ ﻛﺮﱘ ﺍﻟﻔﻌﺎﻝ‬
‫ﺣﺴﻦ ﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﻓﺼﺎﺣﺘﻪ ﻭﻏﺰﺍﺭﺓ ﻋﻠﻤﻪ ﻣﺎ ﻛﺎﻥ ﻳﻨﺸﺌﻪ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺍﻟﻌﻬﻮﺩ‪ .‬ﻭﺣﻜﻰ‬
‫ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻗﺎﻝ‪ :‬ﺷﺘﻤﺖ ﻳﻮﻣﹰﺎ ﻏﻼﻣﹰﺎ ﱄ ﻓﻮﲞﲏ ﻭﻗﺎﻝ‪ :‬ﺃﻧﺖ ﻗﺎﺩﺭﻋﻠﻰ ﺗﺄﺩﻳﺐ ﺍﻟﻐﻼﻡ ﺃﻭ ﺻﺮﻓﻪ‪ ،‬ﻓﺄﻣﺎ ﺍﳋﻨﺎ‬
‫ﻭﺍﻟﻘﺬﻑ ﻓﺈﻳﺎﻙ ﻭﺍﳌﻌﺎﻭﺩﺓ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﺒﻊ ﻳﺴﺮﻕ ﻭﺍﻟﺼﺎﺣﺐ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺍﳌﺼﺤﻮﺏ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﻓﺠﺄﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﳍﻤﺬﺍﱐ‪ :‬ﳌﺎ ﻋﺰﻝ ﺍﳌﻘﺘﺪﻱ ﺍﻟﻮﺯﻳﺮ ﺃﺑﺎ ﺷﺠﺎﻉ ﺧﻠﻊ ﻋﻠﻲ ﺍﻷﺟﻞ ﺃﰊ ﺳﻌﺪ ﺑﻦ ﺍﳌﻮﺻﻼﻳﺎ‬
‫ﻭﻛﺎﻧﺖ ﺍﳋﻠﻌﺔ ﺩﺭﺍﻋﹰﺔ ﻭﻋﻤﺎﻣﺔ ﻭﲪﻞ ﻋﻠﻰ ﻓﺮﺱ ﲟﺮﻛﺐ ﺫﻫﺐ ﻭﻭﺳﻢ ﺑﻨﻴﺎﺑﺔ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻭﺧﻠﻊ ﻋﻠﻰ ﺍﺑﻦ ﺃﺧﺘﻪ ﺗﺎﺝ‬
‫ﺱ‪.‬‬
‫ﺍﻟﺮﺅﺳﺎﺀ ﺃﰊ ﻧﺼ ﹴﺮ ﻫﺒﺔ ﺍﷲ ﺻﺎﺣﺐ ﺍﳋﱪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺟﺒﺔ ﻭﻋﻤﺎﻣﺔ ﻭﲪﻞ ﻋﻠﻰ ﻓﺮ ﹴ‬
‫ﻭﻣﺪﺡ ﺍﻷﺩﻳﺐ ﺃﺑﻮ ﺍﳌﻈﻔﺮ ﺍﻷﺑﻴﻮﺭﺩﻱ ﺍﻷﺟﻞ ﺃﺑﺎ ﺳﻌ ٍﺪ ﻭﻗﺪ ﻟﻘﺒﻪ ﺍﳋﻠﻴﻔﺔ ﺑﺄﻣﻴﻨﺎ ﻟﺪﻭﻟﺔ ﺑﻘﺼﻴﺪﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﻭﺯﻋﺰﻉ ﺍﻟﺼﺒﺢ ﺳﻠﻚ ﺍﻟﻨﺠﻢ ﻓﺎﻧﺘﺜﺮﺕ ‪ ...‬ﻣﻨﻪ ﻛﻤﹰﺎ ﺗﺴﺘﻄﲑ ﺍﻟﻨﺎﺭ ﺑﺎﻟﺸﻌﻞ‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻋﻠﻢ ﺍﻟﺴﲑ ﻋﻠﻢ ﺃﻥ ﺍﳋﻠﻴﻔﺔ ﻭﺍﳌﻠﻮﻙ ﱂ ﻳﻨﻘﻮﺍ ﺑﺄﺣ ٍﺪ ﺛﻘﺘﻬﻢ ﺑﺄﻣﲔ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻻ ﻧﺼﺤﻬﻢ ﺃﺣﺪ ﻧﺼﺤﻪ‪،‬‬
‫ﻭﺗﻮﱃ ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ ﺑﻌﺪ ﺳﻨﺔ ﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺍﻟﻨﺎﻇﺮ ﺇﺫ ﺫﺍﻙ ﻋﻤﻴﺪ ﺍﻟﺮﺅﺳﺎﺀ ﺃﺑﻮ ﻃﺎﻟﺐ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﻭﻧﺎﺏ‬
‫ﻋﻦ ﺍﻟﻮﺯﺍﺭﺓ ﺍﳌﻘﺘﺪﺭﻳﺔ ﻭﺍﳌﺴﺘﻈﻬﺮﻳﺔ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﱴ ﻣﺪﻧﻒ ‪ ...‬ﳛﺴﻦ ﻓﻴﻪ ﻃﻠﺐ ﺍﻷﺟﺮ‬ ‫ﻳﺎ ﻫﻨﺪ ﺭﻗﻲ ﻟﻔ ً‬
‫ﻳﺮﻋﻰ ﳒﻮﻡ ﺍﻟﻠﻴﻞ ﺣﱴ ﻳﺮﻯ ‪ ...‬ﺣﻞ ﻋﺮﺍﻫﺎ ﺑﻴﺪ ﺍﻟﻔﺠﺮ‬
 ‫ﺿﺎﻕ ﻧﻄﺎﻕ ﺍﻟﺼﱪ ﻋﻦ ﻗﻠﺒﻪ ‪ ...‬ﻋﻨﺪ ﺍﺗﺴﺎﻉ ﺍﳋﺮﻕ ﰲ ﺍﳍﺠﺮ‬
‫ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ ‪ -‬ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺜﻼﺛﺔ ‪ -‬ﻗﺪ ﺃﺭﻗﻰ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺑﺮﻗﻬﺎ ﻭﺣﻼﻭﺓ ﺍﻻﺳﺘﻌﺎﺭﺓ ﰲ ﻣﻌﻨﺎﻫﺎ ﻣﻊ‬
‫ﺩﻓﺘﻬﺎ ﻭﻗﺪ ﺳﺎﻋﺪﻩ ﺍﻟﺘﻮﻓﻴﻖ ﰲ ﻫﺬﺍ ﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﻭﻣﺎ ﻛﻞ ﺷﺎﻋ ﹴﺮ ﻳﺘﺨﻠﺺ ﻣﻦ ﻫﺬﺍ ﺍﳌﻀﻴﻖ‪ ،‬ﻭﻫﻜﺬﺍ ﺷﻌﺮ ﺍﻟﻜﺘﺎﺏ‬
‫ﳚﻤﻊ ﺇﱃ ﺍﻟﻠﻄﺎﻓﺔ ﻇﺮﺍﻓﺔﹰ‪ ،‬ﻭﺇﱃ ﺍﳊﻼﻭﺓ ﻃﻼﻭ ﹰﺓ‪ :‬ﻭﻟﻪ‪:‬‬
‫ﻭﻛﺄﺱ ﻛﺴﺎﻫﺎ ﺍﳊﺴﻦ ﺛﻮﺏ ﻣﻼﺣ ٍﺔ ‪ ...‬ﻓﺤﺎﺭﺕ ﺿﻴﺎﺀ ﻳﺸﺒﻪ ﺍﳊﺴﻦ ﻭﺍﻟﺸﻤﺴﺎ‬
‫ﺃﺿﺎﺀﺕ ﻟﻪ ﻛﻒ ﺍﳌﺪﺑﺮ ﻭﻣﺎ ﺩﺭﻯ ‪ ...‬ﻭﻗﺪ ﺩﺟﺖ ﺍﻟﻈﻠﻤﺎﺀ ﺃﺻﺒﺢ ﺃﻭ ﺃﻣﺴﻰ‬
‫ﻭﻟﻪ‪:‬‬
‫ﺃﻗﻮﻝ ﻟﻼﺋﻤﻲ ﰲ ﺣﺐ ﻟﻴﻠﻰ ‪ ...‬ﻭﻗﺪ ﺳﺎﻭﻯ ﻬﻧﺎﺭ ﻣﻨﻪ ﻟﻴﻼ‬
‫ﺃﻗﻞ ﻓﻤﺎ ﺃﻗﻠﺖ ﻗﻂ ﺃﺭﺽ ‪ ...‬ﳏﺒﹰﺎ ﺟﺮ ﰲ ﺍﳍﺠﺮﺍﻥ ﺫﻳﻼ‬
‫ﻭﻟﻮ ﳑﻦ ﺃﺣﺐ ﻣﻸﺕ ﻋﻴﻨﺎ ‪ ...‬ﻟﻜﻨﺖ ﺇﱃ ﻫﻮﺍﻩ ﺃﺷﺪ ﻣﻴﻼ‬

‫ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻨﻤﲑﻱ‬

‫ﻭﺃﺭﺍﻩ ﻣﻦ ﺃﻫﻞ ﻭﺍﺳﻂ‪ ،‬ﺣﺪﺙ ﺃﲪﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳋﺰﺍﺯ ﻋﻦ ﺍﳌﺪﺍﺋﲏ ﻗﺎﻝ‪ :‬ﺃﺗﻰ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﺍﻷﻋﺮﺍﰊ ﺃﺑﺎ ﺯﻻﺯﻝ‬
‫ﺍﳊﺬﺍﺀ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺣﺬﺍﺀ ﺃﺣﺬﺃ ﱄ ﻫﺬﺍ ﺍﻟﻨﻌﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﻴﻒ ﺗﺮﻳﺪ ﺃﻥ ﺃﺣﺬﻭﻫﺎ؟ ﻓﻘﺎﻝ‪ :‬ﺧﺼﺮ ﻧﻄﻘﻬﺎ‪ ،‬ﻭﻏﻀﻒ‬
‫ﻣﻌﻘﺒﻬﺎ‪ ،‬ﻭﺃﻗﺐ ﻣﻘﺪﻣﻬﺎ ﻭﻋﺮﺝ ﻭﻧﻴﺔ ﺍﻟﺬﺅﺍﺑﺔ ﲝﺰ ﹴﻡ ﺩﻭﻥ ﺑﻠﻮﻍ ﺍﻟﺮﺻﺎﻑ‪ ،‬ﻭﺃﳓﻞ ﳐﺎﺯﻡ ﺧﺰﺍﻣﻬﺎ ﻭﺃﻭﺷﻚ ﰲ‬
‫ﺍﻟﻌﻤﻞ‪ .‬ﻓﻘﺎﻡ ﺃﺑﻮ ﺯﻻﺯﻝ ﻓﺘﺄﺑﻂ ﻣﺘﺎﻋﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻠﻘﻤﺔ‪ :‬ﺇﱃ ﺃﻳﻦ؟ ﻗﺎﻝ‪ :‬ﺇﱃ ﺍﺑﻦ ﺍﻟﻘﻴﺔ ﻟﻴﻔﺴﺮ ﱄ ﻣﺎ ﺧﻔﻲ ﻋﻠﻲ ﻣﻦ‬
‫ﻛﻼﻣﻚ‪.‬‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﺧﻠﻴﻔﺔ ﺍﳉﻤﺤﻲ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﰊ ﳛﺪﺙ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﻟﻐﻼﻡ ﻟﻪ‪ :‬ﺧﺬ ﻣﻦ‬
‫ﻏﺮﳝﻨﺎ ﻫﺬﺍ ﻛﻔﻴﻼﹰ‪ ،‬ﻭﻣﻦ ﺍﻟﻜﻔﻴﻞ ﺃﻣﻴﻨﺎﹰ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﲔ ﺯﻋﻴﻤﺎﹰ‪ ،‬ﻭﻣﻦ ﺍﻟﺰﻋﻴﻢ ﻋﺰﳝﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻐﻼﻡ ﻟﻠﻐﺮﱘ‪ :‬ﻣﻮﻻﻱ‬
‫ﻛﺜﲑ ﺍﻟﻜﻼﻡ ﻓﻤﻌﻚ ﺷﻲﺀ؟ ﻓﺄﺭﺿﺎﻩ ﻭﺧﻼﻩ ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﻗﺎﻝ ﻳﺎ ﻏﻼﻡ‪ :‬ﻣﺎ ﻓﻌﻞ ﻏﺮﳝﻨﺎ؟ ﻗﺎﻝ‪ :‬ﺳﻘﻊ ﻗﺎﻝ ﻭﻳﻠﻚ‬
‫ﻣﺎ ﺑﻘﻊ؟ ﻗﺎﻝ ﺑﻘﻊ‪ .‬ﻗﺎﻝ ﻭﻳﻠﻚ ﻭﻣﺎ ﻳﻘﻊ؟ ﻗﺎﻝ ﺍﺳﺘﻘﻠﻊ‪ :‬ﻗﺎﻝ ﻭﻳﻠﻚ ﻣﺎ ﺍﺳﺘﻘﻠﻊ؟ ﻗﺎﻝ ﺍﻧﻘﻠﻊ‪ ،‬ﻗﺎﻝ ﻭﻳﻠﻚ ﱂ ﻃﻮﻟﺖ‬
‫ﻼ ﻓﻮﻗﻒ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻘﺮﺷﻲ‬‫ﻋﻠﻲ؟ ﻗﺎﻝ ﻣﻨﻚ ﺗﻌﻠﻤﺖ‪ .‬ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪﻱ‪ .‬ﺭﻛﺐ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﺍﻟﻨﻤﲑﻱ ﺑﻐ ﹰ‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﻠﻘﻤﺔ ﺇﻥ ﻟﺒﻐﻠﻚ ﻫﺬﺍ ﻣﻨﻈﺮﺍﹰ‪ ،‬ﻓﻬﻞ ﻣﻊ ﺣﺴﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺮ ﻣﻦ ﺧﲑﹴ؟ ﻗﺎﻝ ﺳﺒﺤﺎﻥ ﺍﷲ ﺃﻭ ﻣﺎ ﺑﻠﻐﻚ‬
‫ﺧﲑﻩ؟ ﻗﺎﻝ ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﺧﺮﺟﺖ ﻋﻠﻴﻪ ﻣﺮ ﹰﺓ ﻣﻦ ﻣﺼﺮ ﻓﻘﻔﺰ ﰊ ﻗﻔﺰ ﹰﺓ ﺇﱃ ﻓﻠﺴﻄﲔ‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺇﱃ ﺍﻷﺭﺩﻥ‪ .‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﺇﱃ‬
‫ﺩﻣﺸﻖ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ :‬ﺗﻘﺪﻡ ﺇﱃ ﺃﻫﻠﻚ ﻳﺪﻓﻨﻮﻩ ﻣﻌﻚ ﰲ ﻗﱪﻙ‪ ،‬ﻓﻠﻌﻠﻪ ﻳﻘﻔﺰ ﺑﻚ ﺍﻟﺼﺮﺍﻁ‪.‬‬
‫ﺫﻛﺮ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺍﳌﺮﺯﺑﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻟﺜﻘﻼﺀ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ :‬ﺃﺧﱪﻧﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺃﺑﺎﻥ‬
‫ﺍﻟﻜﻮﰲ‪ ،‬ﺣﺪﺛﲏ ﺑﺸﺮ ﺑﻦ ﺣﺠ ﹴﺮ ﻗﺎﻝ‪ :‬ﺍﻧﻘﻄﻊ ﺇﱃ ﺃﰊ ﻋﻠﻘﻤﺔ ﺍﻟﻨﺤﻮﻱ ﻏﻼﻡ ﳜﺪﻣﻪ‪ ،‬ﻓﺄﺭﺍﺩ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﺍﻟﺪﺧﻮﻝ ﰲ‬
‫ﺑﻌﺾ ﺣﻮﺍﺋﺠﻪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻏﻼﻡ ﺃﺻﻘﻌﺖ ﺍﻟﻌﺘﺎﺭﻳﻒ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻐﻼﻡ‪ :‬ﺯﻗﻔﻴﻠﻢ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻘﻤﺔ‪ :‬ﻭﻣﺎ ﺯﻗﻔﻴﻠﻢ؟‬
‫ﻗﺎﻝ ﻟﻪ ﻭﻣﺎ ﻣﻌﲎ ﺻﻘﻌﺖ ﺍﻟﻌﺘﺎﺭﻳﻒ؟ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻚ ﺃﺻﺎﺣﺖ ﺍﻟﺪﻳﻮﻙ؟ ﻗﺎﻝ‪ :‬ﻭﺃﻧﺎ ﻗﻠﺖ ﻟﻚ ﱂ ﻳﺼﺢ ﻣﻨﻬﺎ ﺷﺊ‪.‬‬
‫ﲑ ﻗﺎﻝ‪ :‬ﺑﻴﻨﻤﺎ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﺍﻟﻨﺤﻮﻱ ﰲ ﻃﺮﻳ ﹴﻖ‬‫ﻒ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺍﻟﻘﺮﺷﻰ‪ ،‬ﺣﺪﺛﲏ ﺟﻌﻔﺮ ﺑﻦ ﻧﺼ ﹴ‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺧﻠ ٍ‬
 ‫ﻣﻦ ﻃﺮﻕ ﺍﻟﺒﺼﺮﺓ ﺇﺫ ﺛﺎﺭ ﺑﻪ ﻣﺮﺍﺭ‪ .‬ﻭﻇﻦ ﻣﻦ ﺭﺁﻩ ﺃﻧﻪ ﳎﻨﻮﻥ‪ ،‬ﻭﺍﻗﺒﻞ ﺭﺟﻞ ﻳﻌﺾ ﺃﺻﻞ ﺃﺫﻧﻪ ﻭﻳﺆﺫﻥ ﻓﻴﻬﺎ‪ ،‬ﻓﺄﻓﺎﻕ‬
‫ﻓﻨﻈﺮ ﺇﱃ ﺍﳉﻤﺎﻋﺔ ﺣﻮﻟﻪ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻟﻜﻢ ﺗﻜﺄﻛﺄﰎ ﻋﻠﻰ ﻛﻤﺎ ﺗﺘﻜﺄﻛﺌﻮﻥ ﻋﻠﻰ ﺫﻱ ﺟﻨﺔ‪ ،‬ﺍﻓﺮﻧﻘﻌﻮﺍ ﻋﲏ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ‬
‫ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪ :‬ﺩﻋﻮﻩ ﻓﺈﻥ ﺷﻴﻄﺎﻧﻪ ﻳﺘﻜﻠﻢ ﺑﺎﳍﻨﺪﻳﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺮﺯﺑﺎﻥ‪ :‬ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ‪ :‬ﺩﺧﻞ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﺍﻟﻨﺤﻮﻱ ﻋﻠﻰ ﺃﻋﲔ ﺍﻟﻄﺒﻴﺐ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻣﺘﻊ ﺍﷲ‬
‫ﺑﻚ‪ ،‬ﺇﱐ ﺃﻛﻠﺖ ﻣﻦ ﳊﻮﻡ ﻫﺬﻩ ﺍﳉﻮﺍﺯﻝ ﻓﻄﺴﺄﺓ ﻃﺴﺄﺓﹰ‪ ،‬ﻓﺄﺻﺎﺑﲏ ﻭﺟﻊ ﺑﲔ ﺍﻟﻮﺍﺑﻠﺔ ﺇﱃ ﺩﺃﻳﺔ ﺍﻟﻌﻨﻖ ﻓﻠﻢ ﻳﺰﻝ ﻳﻨﻤﻲ‬
‫ﺣﱴ ﺧﺎﻟﻂ ﺍﳋﻠﺐ ﻭﺃﳌﺖ ﻟﻪ ﺍﻟﺸﺮﺍﺳﻴﻒ ﻓﻬﻞ ﻋﻨﺪﻙ ﺩﻭﺍﺀ؟ ﻗﺎﻝ ﺃﻋﲔ‪ :‬ﺧﺬ ﺣﺮﻗﻔﹰﺎ ﻭﺳﻠﻘﻔﹰﺎ ﻭﺷﺮﻗﻔﹰﺎ ﻣﺰﻫﺰﻗﻪ‬
‫ﺙ ﻭﺍﺷﺮﺑﻪ ﲟﺎﺀ ﺍﳌﺎﺀ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺃﻋﲔ‪ :‬ﻟﻌﻦ ﺍﷲ ﺃﻗﻠﻨﺎ ﺇﻓﻬﺎﻣﹰﺎ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﳛﻚ‪ ،‬ﻭﻫﻞ ﻓﻬﻤﺖ‬
‫ﻭﺭﻗﺮﻗﻪ ﻭﺍﻏﺴﻠﻪ ﲟﺎﺀ ﺭﻭ ٍ‬
‫ﲏ ﻋﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﳌﺮﺯﺑﺎﻥ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﷲ‬ ‫ﻋﻨﻚ ﺷﻴﺌﹰﺎ ﳑﺎ ﻗﻠﺖ؟ ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﺍﳌﻤﺘﻌﺔ ﲨﻊ ﺍﺑﻦ ﺟ ﹴ‬
‫ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﻣﻌﺎ ٍﺫ ﺍﻟﺒﺼﺮﻱ ﻗﺎﻝ‪ :‬ﺑﻴﻨﺎ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﺍﻟﻨﺤﻮﻱ ﻳﺴﲑ ﻋﻠﻰ ﺑﻐﻠٍﺔ ﺇﺫ‬
‫ﻧﻈﺮ ﺇﱃ ﻋﺒﺪﻳﻦ ﺃﺣﺪﳘﺎ ﺣﺒﺸﻲ ﻭﺍﻵﺧﺮ ﺻﻘﻠﻲ‪ ،‬ﻓﺈﺫﺍ ﺍﳊﺒﺸﻲ ﻗﺪ ﺿﺮﺏ ﺑﺎﻟﺼﻘﻠﻲ ﺍﻷﺭﺽ ﻭﺃﺩﺧﻞ ﺭﻛﺒﺘﻴﻪ ﰲ‬
‫ﺑﻄﻨﻪ‪ ،‬ﻭﺃﺻﺎﺑﻌﻪ ﰲ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻋﺾ ﺃﺫﻧﻴﻪ‪ ،‬ﻭﺿﺮﺑﻪ ﺑﻌﺼﹰﺎ ﻛﺎﻧﺖ ﻣﻌﻪ ﻓﺸﺠﻪ ﻭﺃﺳﺎﻝ ﺩﻣﻪ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﺼﻘﻠﻲ ﻳﺴﺘﻐﻴﺚ‬
‫ﻓﻼ ﻳﻐﺎﺙ‪ ،‬ﻓﻘﺎﻝ ﻷﰊ ﻋﻠﻘﻤﺔ‪ :‬ﺍﺷﻬﺪ ﱄ ﻓﻘﺎﻝ‪ :‬ﻗﺪﻣﻪ ﺇﱃ ﺍﻷﻣﲑ ﺣﱴ ﺃﺷﻬﺪ ﻟﻚ‪ ،‬ﻓﻤﻀﻴﺎ ﺇﱃ ﺍﻷﻣﲑ ﻓﻘﺎﻝ‬
‫ﺍﻟﺼﻘﻠﻲ‪ :‬ﺇﺫﻥ ﻫﺬﺍ ﺿﺮﺑﲏ ﻭﺷﺠﲏ ﻭﺍﻋﺘﺪﻯ ﻋﻠﻲ ﻓﺠﺤﺪ ﺍﳊﺒﺸﻲ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺼﻘﻠﻲ‪ :‬ﻫﺬﺍ ﻳﺸﻬﺪ ﱄ‪ ،‬ﻓﻨﺰﻝ ﺃﺑﻮ‬
‫ﻋﻠﻘﻤﺔ ﻋﻦ ﺑﻐﻠﺘﻪ ﻭﺟﻠﺲ ﺑﲔ ﻳﺪﻱ ﺍﻷﻣﲑ ﻓﻘﺎﻝ ﻟﻪ ﺍﻷﻣﲑ‪ :‬ﰈ ﺗﺸﻬﺪ ﻳﺎ ﺃﺑﺎ ﻋﻠﻘﻤﺔ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ‪ ،‬ﺑﻴﻨﺎ‬
‫ﺃﻧﺎ ﺃﺳﲑ ﻋﻠﻰ ﻛﻮﺩﱐ ﻫﺬﺍ ﺇﺫ ﻣﺮﺭﺕ ﻬﺑﺬﻳﻦ ﺍﻟﻌﺒﺪﻳﻦ‪ ،‬ﻓﺮﺃﻳﺖ ﻫﺬﺍ ﺍﻻﺳﺤﻢ ﻗﺪ ﻣﺎﻝ ﻋﻠﻲ ﻫﺬﺍ ﺍﻷﺑﻘﻊ ﻓﻤﻄﺄﻩ ﻋﻠﻰ‬
‫ﻓﺪﻓﺪٍ‪ ،‬ﰒ ﺿﻐﻄﻪ ﺑﺮﺿﻔﺘﻴﻪ ﰲ ﺃﺣﺸﺎﺋﻪ ﺣﱴ ﻇﻨﻨﺖ ﺃﻧﻪ ﺗﺪﻣﺞ ﺟﻮﻓﻪ‪ ،‬ﻭﺟﻌﻞ ﻳﻠﺞ ﺑﺸﻨﺎﺗﺮﻩ ﰲ ﺟﺤﻤﺘﻴﻪ ﻳﻜﺎﺩ‬
‫ﻳﻔﻘﺄﳘﺎ‪ ،‬ﻭﻗﺒﺾ ﻋﻠﻰ ﺻﻨﺎﺭﺗﻴﻪ ﲟﱪﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﳚﺬﳘﺎ ﺟﺬﹰﺍ ﰒ ﻋﻼﻩ ﲟﻨﺴﺄٍﺓ ﻛﺎﻧﺖ ﻣﻌﻪ ﻓﻌﻔﺠﻪ ﻬﺑﺎ‪ ،‬ﻭﻫﺬﺍ ﺃﺛﺮ‬
‫ﺍﳉﺮﻳﺎﻝ ﻋﻠﻴﻪ ﺑﻴﻨﻨﺎ ﻭﺃﻧﺖ ﺃﻣﲑ ﻋﺎﺩﻝ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﻣﲑ‪ :‬ﻭﺍﷲ ﻣﺎ ﺃﻓﻬﻢ ﳑﺎ ﻗﻠﺖ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﻗﺪ ﻓﻬﻤﻨﺎﻙ ﺇﻥ‬
‫ﻓﻬﻤﺖ‪ ،‬ﻭﻋﻠﻤﻨﺎﻙ ﺇﻥ ﻋﻠﻤﺖ‪ ،‬ﻭﺃﺩﻳﺖ ﺇﻟﻴﻚ ﻣﺎ ﻋﻠﻤﺖ‪ ،‬ﻭﻣﺎ ﺃﻗﺪﺭ ﺃﻥ ﺃﺗﻜﻠﻢ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻓﺠﻌﻞ ﺍﻷﻣﲑ ﳚﻬﺪ ﺃﻥ‬
‫ﻳﻜﺸﻒ ﺍﻟﻜﻼﻡ ﻓﻼ ﻳﻔﻌﻞ ﺣﱴ ﺿﺎﻕ ﺻﺪﺭﻩ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﺼﻘﻠﻲ‪ :‬ﺃﻋﻄﲏ ﺧﻨﺠﺮﹰﺍ ﻓﺄﻋﻄﺎﻩ ﻭﻫﻮ ﻳﻈﻦ ﺃﻧﻪ ﻳﺮﻳﺪ ﺃﻥ‬
‫ﻳﺴﺘﻔﻴﺪ ﻟﻪ ﻣﻦ ﺍﳊﺒﺸﻲ‪ ،‬ﻓﻜﺸﻒ ﺍﻷﻣﲑ ﺭﺃﺳﻪ ﻭﻗﺎﻝ ﻟﻠﺼﻘﻠﻲ‪ :‬ﺷﺠﲏ ﲬﺴﹰﺎ ﻭﺃﻋﻔﲏ ﻣﻦ ﺷﻬﺎﺩﺓ ﻫﺬﺍ‪.‬‬
‫ﲑ‪ .‬ﺍﻟﻜﻮﺩﻥ‪ :‬ﺍﻟﻐﻠﻴﻆ ﻣﻦ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻣﻄﺄﻩ‪ :‬ﺻﺮﻋﻪ‪ ،‬ﻭﺍﻟﻔﺪﻓﺪ‪ :‬ﺍﻟﻐﻠﻴﻆ ﻣﻦ ﺍﻷﺭﺽ‪،‬‬ ‫ﺍﻟﺼﻨﺎﺭﺗﺎﻥ‪ :‬ﺍﻷﺫﻧﺎﻥ ﺑﻠﻐﺔ ﲰ ﹴ‬
‫ﻭﺭﺿﻔﺘﺎﻩ‪ :‬ﺭﻛﺒﺘﺎﻩ‪ ،‬ﻭﺷﻨﺎﺗﺮﻩ‪ ،‬ﺃﺻﺎﺑﻌﻪ‪ ،‬ﻭﺍﳉﺤﻤﺘﺎﻥ‪ :‬ﺍﻟﻌﻴﻨﺎﻥ ﻟﻐﺔ ﳝﺎﻧﻴﺔ‪ ،‬ﻭﺍﳌﻨﺴﺄﺓ‪ :‬ﺍﻟﻌﺼﺎ‪ ،‬ﻋﺠﻔﻪ ﺃﻱ ﺿﺮﺑﻪ ﻬﺑﺎ‪،‬‬
‫ﻭﺍﳉﺮﻳﺎﻝ ﺍﻷﲪﺮ‪ :‬ﻓﺎﺳﺘﻌﺎﺭﺓ ﻟﻠﺪﻡ‪.‬‬

‫ﲎ‪ :‬ﻭﺃﺧﱪﻧﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪٍ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺍﳌﺮﺯﺑﺎﻥ ﻭﺃﺑﻮ ﺍﳊﺴﲔ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟ ﹴ‬
‫ﻋﻠﻲ ﺑﻦ ﳏﻤ ٍﺪ ﺍﳌﻘﺮﺉ ﻗﺎﻝ‪ :‬ﺗﺒﻴﻎ ﺑﺄﰊ ﻋﻠﻘﻤﺔ ﺍﻟﺪﻡ ﻭﻫﻮ ﰲ ﺑﻌﺾ ﺍﻟﻘﺮﻯ ﻓﻘﺎﻝ ﻻﺑﻨﻪ‪ :‬ﺟﺌﲏ ﲝﺠﺎ ﹴﻡ ﻓﺄﺗﺎﻩ ﺑﻪ ﻓﻘﺎﻝ‬
‫ﻟﻪ‪ :‬ﻻ ﺗﻌﺠﻞ ﺣﱴ ﺃﺻﻒ ﻟﻚ‪ ،‬ﻭﻻ ﺗﻜﻦ ﻛﺎﻣﺮﺉ ﺧﺎﻟﻒ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻭﻣﺎﻝ ﺇﱃ ﻏﲑﻩ‪ .‬ﺍﺷﺪﺩ ﻗﺼﺐ ﺍﶈﺎﺟﻢ‪،‬‬
‫ﻭﺃﺭﻫﻒ ﻇﺒﺔ ﺍﳌﺸﺎﺭﻁ‪ ،‬ﻭﺃﺳﺮﻉ ﺍﻟﻮﺿﻊ‪ ،‬ﻭﻋﺠﻞ ﺍﻟﻨﺰﻉ‪ ،‬ﻭﻟﻴﻜﻦ ﺷﺮﻃﻚ ﺯﺧﺰﺍﹰ‪ ،‬ﻭﺭﺻﻚ ﻬﻧﺰﺍﹰ‪ ،‬ﻻ ﺗﺮﺩﻥ ﺃﺗﻴﺎﹰ‪،‬‬
‫ﻭﻻ ﺗﻜﺮﻫﻦ ﺃﺑﻴﹰﺎ‪ .‬ﻓﻮﺿﻊ ﺍﳊﺠﺎﻡ ﳏﺎﲨﻪ ﰲ ﻗﻔﺘﻪ ﻭﻗﺎﻝ‪ :‬ﻛﻼﻣﻚ ﻳﻘﻄﻊ ﺍﻟﺪﻡ‪ ،‬ﻭﻗﺎﻡ ﻭﺍﻧﺼﺮﻑ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﲰﻊ ﺍﳊﺠﺎﻡ ﺍﻟﻜﻼﻡ ﻗﺎﻝ ﻳﺎ ﻗﻮﻡ‪ :‬ﻫﺬﺍ ﺭﺟﻞ ﻗﺪ ﺛﺎﺭ ﺑﻪ ﺍﳌﺮﺍﺭ ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ‬
 ‫ﳜﺮﺝ ﺩﻣﻪ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻭﺍﻧﺼﺮﻑ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺍﻟﻌﺼﺐ‪ :‬ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﳚﺘﻤﻊ ﻓﻴﻪ ﺍﻟﺪﻡ‪ ،‬ﻭﺗﺒﻴﻎ‪ :‬ﻫﺎﺝ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﺒﻐﻲ‪ ،‬ﺃﺻﻠﻪ ﺗﺒﻐﻲ ﻓﻘﺪﻣﺖ ﺍﻟﻴﺎﺀ‬
‫ﻭﺃﺧﺮﺕ ﺍﻟﻐﲔ‪ ،‬ﻛﺎﻥ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﺍﻟﻨﺤﻮﻱ ﻻ ﻳﺪﻉ ﺍﻹﻏﺮﺍﺏ ﰲ ﻛﻼﻣﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﻄﺒﻴﺐ‪ :‬ﺃﺟﺪ ﺭﺳﻴﺴﹰﺎ ﰲ ﺃﺳﻨﺎﺧﻲ‪،‬‬
‫ﻭﺃﺣﺲ ﻭﺟﻌﹰﺎ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻮﺍﺑﻠﺔ ﺇﱃ ﺍﻷﻃﺮﺓ ﻣﻦ ﺩﺃﻳﺎﺕ ﺍﻟﻌﻨﻖ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻄﺒﻴﺐ‪ :‬ﺧﺬ ﺧﺰﺍﻧﹰﺎ ﻭﺳﻠﻘﻔﹰﺎ ﻭﺷﺮﻗﻔﺎﹰ‪،‬‬
‫ﻓﺰﻫﺰﻗﻪ ﻭﺭﻗﺮﻗﻪ‪ ،‬ﻭﺍﻏﺴﻠﻪ ﲟﺎﺀ ﺭﻭﺙ ﻭﺍﺷﺮﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﻠﻘﻤﺔ‪ :‬ﺃﻋﺪ ﻓﺈﱐ ﱂ ﺃﻓﻬﻢ ﻓﻘﺎﻝ‪ :‬ﺃﺧﺰﻯ ﺍﷲ ﺃﻗﻠﻨﺎ‬
‫ﺇﻓﻬﻤﺎﻣﹰﺎ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﲨﺶ ﺍﻣﺮﺃﺓ ﻛﺎﻥ ﻳﻬﻮﺍﻫﺎ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺧﺮﻳﺪﺓ ﻗﺪ ﻛﻨﺖ ﺇﺧﺎﻟﻚ ﻋﺮﻭﺑﹰﺎ ﻓﺈﺫﺍ ﺃﻧﺖ ﺛﻮﺍﺭ ﻣﺎﱄ ﺃﻣﻘﻚ‬
‫ﻓﺘﺴﻨﺘﻴﲏ ﻓﻘﺎﻟﺖ ﻳﺎ ﺭﻗﻴﻊ ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﳛﺐ ﺃﺣﺪﹰﺍ ﻓﻴﺸﺘﻤﻪ ﺳﻮﺍﻙ‪ ،‬ﻭﻗﺎﻝ ﳊﺠﺎ ﹴﻡ ﺣﺠﻤﻪ ﺍﺷﺪﺩ ﻗﺼﺐ ﺍﳌﻼﺯﻡ‪،‬‬
‫ﻭﺃﺭﻫﻒ ﻇﺒﺎﺕ ﺍﳌﺸﺎﺭﻁ‪ ،‬ﻭﺃﻣﺮ ﺍﳌﺴﺢ‪ ،‬ﻭﺍﺳﺘﻨﺠﻞ ﺍﻟﺮﺷﺢ‪ ،‬ﻭﺧﻔﻒ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﻋﺠﻞ ﺍﻟﻨﺰﻉ‪ ،‬ﻭﻻ ﺗﻜﺮﻫﻦ ﺃﺑﻴﺎﹰ‪،‬‬
‫ﻱ ﺣﺴ ﹴﻦ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﻛﺎﻥ ﳐﱪ ﻫﺬﺍ ﺍﻟﺒﻐﻞ ﻛﻤﻦ ﻇﻬﺮﻩ‬ ‫ﻭﻻ ﲤﻨﻌﻦ ﺃﺗﻴﺎﹰ‪ ،‬ﻭﺭﺃﻯ ﺭﺟﻞ ﺃﺑﺎ ﻋﻠﻘﻤﺔ ﻋﻠﻰ ﺑﻐ ﹴﻞ ﻣﺼﺮ ﹴ‬
‫ﻓﻘﺪ ﻛﻤﻞ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻠﻘﻤﺔ‪ :‬ﻭﺍﷲ ﻟﻘﺪ ﺧﺮﺟﺖ ﻋﻠﻴﻪ ﻣﻦ ﻣﺼﺮ ﻓﺘﻨﻜﺒﺖ ﺍﻟﻄﺮﻳﻖ ﳐﺎﻓﺔ ﺍﻟﺴﺮﺍﻕ ﻭﺟﻮﺭ ﺍﻟﺴﻠﻄﺎﻥ‪،‬‬
‫ﺢ ﺃﻣﻠﺲ‪ ،‬ﻭﺇﺫﺍ ﺟﻠﺲ ﻧﺒﺄٍﺓ ﻣﻦ‬
‫ﺱ ﺩﺍﺟﻴ ٍﺔ ﰲ ﺿﺤﻀ ﹴ‬ ‫ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺃﺳﺮ ﰲ ﻟﻴﻠ ٍﺔ ﻇﻠﻤﺎﺀ ﻓﺘﻤﺎﺀ ﻃﺨﻴﺎﺀ ﻣﺪﳍﻤ ٍﺔ ﺣﻨﺪ ﹴ‬
‫ﺻﻮﺕ ﻗﻌﺮﹴ‪ ،‬ﺃﻭ ﻃﲑﻭﺍﻥ ﺻﻮﻉﹴ‪ ،‬ﺃﻭ ﻧﻔﺾ ﺳﻴﺪٍ‪ ،‬ﻓﺤﺎﺹ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﻣﺘﻨﻜﺒﹰﺎ ﺑﻌﺰﺓ ﻧﻔﺴﻪ ﻭﻓﻀﻞ ﻗﻮﺗﻪ‪ ،‬ﻓﺒﻌﺜﺘﻪ‬
‫ﺑﺎﻟﻠﺠﺎﻡ ﻓﻌﺴﻞ‪ ،‬ﻭﺣﺮﻛﺘﻪ ﺑﺎﻟﺮﻛﺎﺏ ﻓﻨﺴﻞ‪ ،‬ﻭﺍﻧﺘﻌﻞ ﺍﻟﻄﺮﻳﻖ ﻳﻐﺘﺎﻟﻪ ﻣﻌﺘﺰﻣﺎﹰ‪ ،‬ﻭﺍﻟﺘﺤﻒ ﺍﻟﻠﻴﻞ ﻻ ﻳﻬﺎﺑﻪ ﻣﻈﻠﻤﺎﹰ‪ ،‬ﻓﻮ‬
‫ﺍﷲ ﻣﺎ ﺷﺒﻬﺘﻪ ﺇﻻ ﺑﻈﺒﻴ ٍﺔ ﻧﺎﻓﺮ ٍﺓ ﲢﻔﺰﻫﺎ ﻓﻨﺨﺎﺀ ﺷﺎﻏﺒﺔ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ ،‬ﻳﺎ ﻫﺬﺍ‪ ،‬ﺍﺩﻉ ﺍﷲ ﻭﺍﺳﺄﻟﻪ ﺃﻥ ﳛﺸﺮ ﻫﺬﺍ ﺍﻟﺒﻐﻞ‬
‫ﻣﻌﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻗﺎﻝ ﻭﱂ؟ ﻗﺎﻝ‪ :‬ﻟﻴﺠﻴﺰﻙ ﺍﻟﺼﺮﺍﻁ ﻳﻄﻔﺮ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﺷﻢ ﺍﻟﻘﻤﻲ‬

‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻨﺪﱘ‪ ،‬ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺟﻌﻔﺮ ﰲ ﻣﺼﻨﻔﻲ ﺍﻹﻣﺎﻣﻴﺔ ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻛﺘﺐ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﺎﺳﺦ‬
‫ﻭﺍﳌﻨﺴﻮﺥ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺭﻭﺍﻳﺎﺗﻪ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‬

‫ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﰲ ﻧﺴﺐ ﺑﲏ ﻋﻘﻴ ﹴﻞ ﺟﻮﺩﻩ‪ ،‬ﺻﻨﻔﻪ ﻟﻸﻣﲑ ﺃﰊ ﺣﺴﺎﻥ ﺍﳌﻘﻠﺪ ﺑﻦ‬
‫ﺍﳌﺴﻴﺐ ﺑﻦ ﺭﺍﻓ ﹴﻊ ﺍﻟﻌﺒﺎﺩﻱ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﺩﻫﻜﻲ‬

‫ﻫﻜﺬﺍ ﻭﺟﺪﺗﻪ ﲞﻂ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻣﻜﺴﻮﺭ ﺍﻟﺪﺍﻝ‪ ،‬ﻭﺍﶈﺪﺛﻮﻥ ﻳﻔﺘﺤﻮﻬﻧﺎ‪ ،‬ﻭﻫﻲ ﻧﺴﺒﺔ ﺇﱃ ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ ﺍﻟﺮﻱ ﻳﻘﺎﻝ‬
‫ﳍﺎ ﺩﻫﻚ‪ .‬ﻭﻳﻜﲎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺃﺣﺪ ﺭﻭﺍﺓ ﺍﻷﺧﺒﺎﺭ ﻭﲨﺎﻋﻲ ﺍﻷﺷﻌﺎﺭ‪ .‬ﻭﺟﺪﺕ ﲞﻂ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺒﺼﺮﻱ ﻛﺘﺎﺏ‬
‫ﺃﺷﻌﺎﺭ ﺑﲏ ﺭﺑﻴﻌﺔ ﺍﳉﻮﻉ‪ ،‬ﻭﻗﺪ ﻗﺮﺃﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺪﻫﻜﻲ ﻗﺪ ﻗﺮﺃ ﻋﻠﻲ ﺃﰊ ﺍﻟﻔﺮﺝ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻷﺻﺒﻬﺎﱐ‬
‫ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ‪ ،‬ﻭﻗﻌﺖ ﻟﻨﺎ ﺇﺟﺎﺯﺓ ﻣﺘﺼﻠﺔ ﺇﻟﻴﻪ ﻋﻨﻪ‪ ،‬ﻭﻫﻲ ﻣﺎ ﺃﺧﱪﻧﺎ ﺍﻟﺸﻴﺦ ﺫﻭ ﺍﻟﻨﺴﺒﺘﲔ ﺑﲔ ﺩﺣﻴﺔ ﻭﺍﳊﺴﲔ ﻋﻠﻴﻪ‬
 ‫ﺍﻟﺴﻼﻡ‪ ،‬ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻋﻤﺮ ﺑﻦ ﺍﳊﺴﻦ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺩﻫﻴﺔ ﺍﳌﻐﺮﰊ ﺍﻟﺴﺒﱵ ﲟﺼﺮ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‬
‫ﺇﺟﺎﺯﺓ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺷﻴﺨﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﻤﲑﺓ ﺍﳌﺮﺯﻭﻱ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﻳﻮﻧﺲ‬
‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻐﻴﺚ ﻭﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﻋﻦ ﺍﻟﺸﻴﺦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺑﺸﲑﹴ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﻮﻟﻴﺪ‬
‫ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺼﺎﺑﻮﱐ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻫﻜﻲ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﻗﺪ‬
‫ﻭﻗﻌﺖ ﻟﻨﺎ ﻬﺑﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﺟﺎﺯﺓ ﺃﺣﺴﻦ ﻣﻦ ﻫﺬﻩ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﺃﺑﻮﻩ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻟﻜﺘﺎ ﺏ ﻣﻦ ﺃﻫﻞ‬
‫ﺷﲑﺍﺯ‪ ،‬ﻭﻛﺎﻥ ﺻﻬﺮﹰﺍ ﻷﰊ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺸﲑﺍﺯﻱ ﻭﺯﻳﺮ ﲞﺘﺒﺎﺭ‪.‬‬

‫ﺙ ﺧﻠﻮﻥ ﻣﻦ ﲨﺎﺩﻯ‬
‫ﰊ‪ :‬ﺧﻠﻊ ﻋﻠﻲ ﺃﰊ ﺍﻟﻔﺮﺝ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻟﻠﻮﺯﺍﺭﺓ ﻟﺜﻼ ٍ‬
‫ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﻼﻝ ﺍﻟﺼﺎ ْ‬
‫ﺍﻷﻭﱃ ﺳﻨﺔ ﺗﺴﻊ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﺳﻠﻢ ﺇﻟﻴﻪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻭﲨﻴﻊ ﺃﺻﺤﺎﺑﻪ ﻭﺃﺳﺒﺎﺑﻪ‪ ،‬ﻓﺎﺳﺘﺼﻔﻰ ﺃﻣﻮﺍﳍﻢ ﻭﺟﺪ ﰲ‬
‫ﻒ ﺣﲔ ﺣﺼﻠﻮﺍ ﰲ ﻳﺪﻩ‪ ،‬ﻭﺗﻮﰲ ﻣﻨﻬﻢ ﺻﻬﺮ ﻛﺎﻥ ﻷﰊ ﺍﻟﻔﻀﻞ‬ ‫ﺏ ﻣﻦ ﺭﻓ ﹴﻖ ﻭﻋﺴ ٍ‬‫ﻣﻄﺎﻟﺒﺔ ﻛﺘﺎﺑﻪ ﻭﺃﺳﺒﺎﺑﻪ ﻋﻠﻰ ﺿﺮﻭ ﹴ‬
‫ﻣﻦ ﺃﻫﻞ ﺷﲑﺍﺯ ﻳﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻫﺴﻜﻲ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻳﺪﻋﻲ ﻋﻠﻴﻪ ﺃﻧﻪ ﺍﻋﺘﻤﺪ ﻗﺘﻠﻪ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﲝﺮ‬

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‫ﺍﻟﻘﻄﺎﻥ ﺍﻟﻘﺰﻭﻳﲏ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﺩﻳﺐ ﻓﺎﺿﻞ ﻭﳏﺚ ﺣﺎﻓﻆ‪ ،‬ﻟﻘﻰ ﺍﳌﱪﺩ ﻭﺛﻌﻠﺒﹰﺎ ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻫﻮ ﺷﻴﺦ ﺃﻱ‬
‫ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺍﻟﻘﺰﻭﻳﲏ ﻭﻛﺘﺒﻪ ﳏﺸﻮﺓ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺼﻔﻪ ﺑﺎﻟﺪﺭﺍﻳﺔ‪ .‬ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﳋﻠﻴﻞ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﳋﻠﻴﻠﻲ ﰲ ﻛﺘﺎﺏ ﺍﻹﺭﺷﺎﺩ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺒﻼﺩ ﻓﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﲝﺮ ﺍﻟﻔﻘﻴﻪ‪.‬‬
‫ﻋﺎﱂ ﲜﻤﻴﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻔﻘﻪ ﺍﻟﻘﺪﱘ‪ ،‬ﱂ ﻳﻜﻦ ﻟﻪ ﻧﻈﲑ ﺩﻳﻨﹰﺎ ﻭﺩﻳﺎﻧ ﹰﺔ ﻭﻋﺒﺎﺩﺓﹰ‪ ،‬ﲰﻊ ﺃﺑﺎ ﺣﺎﰎ‬
‫ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﺭﲢﻞ ﺇﻟﻴﻪ ﺛﻼﺙ ﺳﻨﲔ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺍﻟﻔﺮﺝ ﺍﻷﺯﺭﻕ‪ ،‬ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﺪﻻﻝ‪ ،‬ﻭﺫﻛﺮ ﲨﺎﻋ ﹰﺔ ﰒ ﻗﺎﻝ‪ :‬ﻭﺧﻠﻘﹰﺎ ﻣﻦ ﺍﻟﻘﺰﻭﻳﻨﻴﲔ ﻭﺍﻟﺮﺍﺯﻳﲔ ﻭﺍﻟﺒﻐﺪﺍﺩﻳﲔ ﻭﺍﻟﻜﻮﻓﺔ ﻭﻣﻜﺔ ﻭﺻﻨﻌﺎﺀ ﺍﻟﻴﻤﻦ‬
‫ﻭﳘﺬﺍﻥ ﻭﺣﻠﻮﺍﻥ ﻭﻬﻧﺎﻭﻧﺪ‪.‬‬
‫ﲰﻊ ﻣﻨﻪ ﻣﻦ ﺍﻟﻘﺪﻣﺎﺀ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺍﻟﺰﺑﲑ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳊﺎﻓﻆ‪ ،‬ﰒ ﻋﻤﺮ ﺣﱴ ﺃﺩﺭﻛﻪ ﺍﻷﺣﺪﺍﺙ‪،‬‬
‫ﺲ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﲰﻌﺖ ﲨﺎﻋ ﹰﺔ ﻣﻦ ﺷﻴﻮﺥ ﻗﺰﻭﻳﻦ ﻳﻘﻮﻟﻮﻥ‪:‬‬
‫ﻭﻟﺪ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ ﲬ ﹴ‬
‫ﱂ ﻳﺮ ﺃﻟﻮ ﺍﳊﺴﲔ ﻣﺜﻠﻪ ﰲ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﺰﻫﺪ‪ ،‬ﺃﺩﺍﻡ ﺍﻟﺼﻴﺎﻡ ﺛﻼﺛﲔ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻔﻄﺮ ﻋﻠﻰ ﺍﳋﺒﺰ ﻭﺍﳌﻠﺢ‪ ،‬ﻭﻓﻀﺎﺋﻠﻪ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﺗﻌﺪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺑﻨﻮﻥ ﺛﻼﺛﺔ‪ :‬ﳏﻤﺪ ﺃﺑﻮ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ‪ ،‬ﲰﻌﻮﺍ ﺃﺑﺎ ﻋﻠﻲ ﺍﻟﻄﻮﺳﻲ‬
‫ﻭﺍﻟﻘﺪﻣﺎﺀ‪ ،‬ﻭﻣﺎﺗﻮﺍ ﻭﱂ ﻳﺒﻠﻐﻮﺍ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻷﰊ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻨﺎﻥ ﲰﻌﺎ ﺟﺪﳘﺎ ﻭﱂ ﻳﺴﻤﻊ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺑﻘﻲ ﻟﻪ ﺃﺳﺒﺎﻁ ﻟﻴﺴﻮﺍ‬
‫ﺱ‪ :‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﳊﺴﻦ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻓﻘﺪ ﺍﻧﻘﻄﻊ ﻧﺴﻠﻬﻤﺎ‪ ،‬ﻭﻗﺮﺃﺕ ﰲ ﺃﻣﺎﱄ ﺃﻳﻦ ﻓﺎﺭ ﹴ‬
‫ﺍﻟﻘﻄﺎﻥ ﺑﻌﺪ ﻣﺎ ﻋﻠﺖ ﺳﻨﻪ ﻭﺿﻌﻒ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺖ ﺣﲔ ﺧﺮﺟﺖ ﺇﱃ ﺍﻟﺮﺣﻠﺔ ﺃﺣﻔﻆ ﻣﺎﺋﺔ ﺃﻟﻒ ﺣﺪﻳﺚٍ‪ ،‬ﻭﺃﻧﺎ ﺍﻟﻴﻮﻡ‬
‫ﺚ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﺃﺻﺒﺖ ﺑﺒﺼﺮﻱ ﻭﺃﻇﻦ ﺃﱐ ﻋﻮﻓﻴﺖ ﺑﻜﺜﺮﺓ ﺑﻜﺎﺀ ﺃﻣﻲ ﺃﻳﺎﻡ‬
‫ﻻ ﺃﻗﻮﻡ ﻋﻠﻰ ﺣﻔﻆ ﻣﺎﺋﺔ ﺣﺪﻳ ٍ‬
‫ﻓﺮﺍﻗﻲ ﳍﺎ ﰲ ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻌﻠﻢ‪.‬‬
 ‫ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻠﻤﺔ ﺍﻟﻘﻄﺎﻥ ﺭﲪﻪ ﺍﷲ ﺑﻘﺰﻭﻳﻦ ﰲ ﻣﺴﺠﺪﻫﻢ ﻳﻮﻡ‬
‫ﺍﻷﺣﺪ ﻣﻨﺘﺼﻒ ﺭﺟﺐ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪ .‬ﻭﺫﻛﺮ ﲤﺎﻡ ﺍﻹﺳﻨﺎﺩ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﻮﰲ‬

‫ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳊﻮﰲ‪ ،‬ﻳﻮﺳﻒ ﺍﳊﻮﰲ ﺃﺻﻠﻪ ﻣﻦ ﻗﺮﻳﺔ ﺗﺴﻤﻰ ﺷﱪﺍ ﺍﻟﻨﺨﻠﺔ ﻣﻦ ﺣﻮﻑ ﺑﻠﺒﻴﺲ ﻣﻦ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ‪،‬‬
‫ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻹﺩﻓﻮﻱ ﺻﺎﺣﺐ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻗﺎﺭﺋﺎﹰ‪ ،‬ﻣﺎﺕ ﰲ ﻣﺴﺘﻬﻞ ﺫﻱ ﺍﳊﺠﺔ‬
‫ﺳﻨﺔ ﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﳌﻮﺿﺢ ﰲ ﺍﻟﻨﺤﻮ ﻭﻫﻮ ﻛﺘﺎﺏ ﻛﺒﲑ ﺣﺴﻦ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﱪﻫﺎﻥ‬
‫ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻠﻐﲏ ﺃﻧﻪ ﰲ ﺛﻼﺛﲔ ﳎﻠﺪﹰﺍ ﲞﻂ ﺩﻗﻴﻖ‪:‬‬

‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻌﻘﻴﻘﻲ ﺍﻟﻌﻠﻮﻱ‬

‫ﺫﻛﺮﻩ ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﺍﻟﻄﻮﺳﻲ ﰲ ﻣﺼﻨﻔﻲ ﺍﻹﻣﺎﻣﻴﺔ ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻛﺘﺎﺏ ﺑﲔ ﺍﳌﺴﺠﺪﻳﻦ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳌﺴﺠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺴﺐ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺩﺟﺎﻧﺔ ﺍﳌﺼﺮﻱ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻮﺭﺍﻕ ﺟﻴﺪ ﺍﳋﻂ ﻛﺜﲑ ﺍﻟﻀﺒﻂ ﺇﻻ ﺃﻧﻪ ﻣﻊ ﺫﻟﻚ ﻻ ﳜﻠﻮ ﺧﻠﻄﻪ ﻣﻦ ﺍﻟﺴﻘﻂ ﻭﺇﻥ ﻗﻞ‪ ،‬ﻭﻫﻮ‬
‫ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ ﻭﻣﻘﺎﻣﻪ ﺑﺒﻐﺪﺍﺩ ﻭﻬﺑﺎ ﻛﺘﺐ ﻭﻧﺴﺦ ﺍﻟﻜﺜﲑ ﻭﺟﺪﺕ ﲞﻄﻪ ﺯﺣﺮ ﺳﻮﺭ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﻪ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ‬
‫ﺃﺭﺑ ﹴﻊ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺪﺭﻳﺪﻱ‬

‫ﻳﻜﻰ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺰﺑﻴﺪﻱ ﻓﻘﺎﻝ‪ :‬ﺃﺻﻠﻪ ﻣﻦ ﻓﺎﺭﺱ‪ ،‬ﻭﻛﺎﻥ ﺭﻭﺍﻕ ﺑﻦ ﺩﺭﻳ ٍﺪ ﻭﺇﻟﻴﻪ ﺻﺎﺭﺕ ﻛﺘﺐ ﺍﺑﻦ ﺩﺭﻳ ٍﺪ‬
‫ﺑﻌﺪ ﻣﻮﺗﻪ‪ .‬ﻣﺎﺕ ‪ -‬ﺃﺧﻠﻲ ﻣﻮﺿﻊ ﻭﻓﺎﺗﻪ ‪. -‬‬

‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﳌﻬﻠﱯ ﺍﻟﻠﻐﻮﻱ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺭﻭﺍﻳﺔ ﺍﻷﺧﺒﺎﺭ ﻭﺗﻔﺴﲑ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﻨﺠﲑﻣﻲ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻨﺠﲑﻣﻲ ﻭﺍﺑﻨﻪ ﻬﺑﺰﺍﺩ ﻭﺧﻠﻖ ﻛﺜﲑ‪ .‬ﻭﻣﺎﺕ ﲟﺼﺮ ﰲ ﺳﻨﺔ‬
‫ﲬﺲ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬

‫ﻭﺫﻛﺮ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻨﺤﻮﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﻭﻻ ٍﺩ ﰲ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ‪ :‬ﺃﻥ ﺃﺑﺎ ﺍﳊﺴﲔ‬
‫ﺍﳌﻬﻠﱯ ﻛﺎﻥ ﻟﻘﻴﻄﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﺧﺘﺼﺎﺹ ﺑﺎﳌﺘﻠﻘﺐ ﺑﺎﳌﻌﺰ ﻭﺍﻟﻌﺰﻳﺰ ﺍﳌﺴﺘﻮﻟﻴﲔ ﻋﻠﻰ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﻭﻣﻦ ﺟﻠﺴﺎﻬﺗﻤﺎ‬
‫ﺍﳋﻮﺍﺹ‪ ،‬ﻭﺃﺩﺭﻙ ﺩﻭﻟﺔ ﻛﺎﻓﻮ ﹴﺭ ﺍﻹﺧﺸﻴﺪﻯ‪ ،‬ﻭﻟﻪ ﻣﻊ ﺃﰊ ﺍﻟﻄﻴﺐ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﳌﺘﻨﱯﺀ ﻗﺼﺔ ﺣﺪﺙ ﻬﺑﺎ ﺃﺑﻮ‬
 ‫ﺟﻌﻔﺮ ﺍﳉﺮﺟﺎﱐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﻬﻠﱯ ﺍﻟﻨﺤﻮﻱ‪ :‬ﻭﻗﻊ ﺑﻴﲏ ﻭﺑﲔ ﺍﳌﺘﻨﱯﺀ ﰲ ﻗﻮﻝ ﺍﻟﻌﺪﻭﺍﱐ‪،‬‬
‫ﻳﺎ ﻋﻤﺮﻭ ﺇﻻ ﺗﺪﻉ ﺷﺘﻤﻲ ﻭﻣﻨﻘﺼﱵ ‪ ...‬ﺃﺿﺮﺑﻚ ﺣﱴ ﺗﻘﻮﻝ ﺍﳍﺎﻣﺔ ﺍﺳﺘﻘﻮﱐ‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺍﳌﺘﻨﱯﺀ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻳﻐﻠﻄﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺃﺷﻘﻮﱐ ﻣﻦ ﺷﻘﺄﺕ ﺭﺃﺳﻪ ﺑﺎﳌﺸﻘﺎﺓ ﻭﻫﻮ‬
‫ﺍﳌﺸﻂ‪ ،‬ﻗﺎﻝ ﺍﳌﻬﻠﱯ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﺧﻄﺄﺕ ﰲ ﻭﺟﻮﻩ‪ :‬ﺃﺣﺪﻫﺎ ﺃﻧﻪ ﱂ ﻳﺮﻭ ﻛﺬﻟﻚ‪ ،‬ﻭﺍﻵﺧﺮ ﺃﻧﻪ ﻳﻘﺎﻝ‪ :‬ﺷﻘﺄﻩ ﺑﺎﳍﻤﺰﺓ‪،‬‬
‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﱐ ﺃﻇﻨﻚ ﻻ ﺗﻌﺮﻑ ﺍﳋﱪ ﻓﻴﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻟﻪ ﰲ ﺍﳍﺎﻣﺔ‪ :‬ﺇﻬﻧﺎ ﺇﺫﺍ ﱂ ﻳﺜﺄﺭ ﺑﺼﺎﺣﺒﻬﺎ ﻻ ﺗﺰﺍﻝ‬
‫ﺗﻘﻮﻝ ﺍﺳﻘﻮﱏ‪ ،‬ﻓﺈﺫﺍ ﺗﺄﺛﺮﻭﺍ ﺑﻪ ﺳﻜﻦ ﻛﺄﻧﻪ ﺷﺮﺏ ﺫﻟﻚ ﺍﻟﺪﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﳌﻬﻠﱯ ﻣﻦ ﺟﻠﺴﺎﺀ ﺍﻟﻌﺰﻳﺰ ﻭﺧﻮﺍﺻﻪ‪.‬‬
‫ﻚ ﺍﻟﻔﺎﱄ‬
‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻠ ٍ‬
‫ﺑﺎﻟﻔﺎﺀ‪ ،‬ﻭﻟﻴﺲ ﺑﺄﰊ ﻋﻠﻲ ﺍﻟﻘﺎﱄ ﺑﺎﻟﻘﺎﻑ‪ ،‬ﺫﻟﻚ ﺁﺧﺮ ﺍﲰﻪ ﺇﲰﺎﻋﻴﻞ ﻟﻪ ﺗﺮﲨﺔ ﰲ ﺑﺎﺑﻪ‪ ،‬ﻭﻛﻨﻴﺔ ﻫﺬﺍ ﺃﺑﻮ ﺍﳊﺴﻦ ﻳﻌﺮﻑ‬
‫ﺑﺎﳌﺆﺩﺏ ﻣﻦ ﺃﻫﻞ ﺑﻠﺪﺓ ﻗﺎﻟﺔ ﻣﻮﺿﻊ ﻗﺮﻳﺐ ﻣﻦ ﺃﻳﺪﺝ‪ ،‬ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﻣﺪ ﹰﺓ ﻭﲰﻊ ﻬﺑﺎ ﻣﻦ ﻋﻤﺮ ﺍﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﳍﺎﴰﻲ ﻭﻏﲑﻩ‪ ،‬ﻭﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻓﺎﺳﺘﻮﻃﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺛﻘ ﹰﺔ ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺎﻷﺩﺏ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ‬
‫ﺍﳋﻄﻴﺐ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﺩﻓﻦ ﲟﻘﱪٍﺓ ﺟﺎﻣﻊ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﻭﻣﻨﻪ‪:‬‬
‫ﺱ ‪ ...‬ﺑﻠﻴ ٍﺪ ﻳﺴﻤﻰ ﺑﺎﻟﻔﻘﻴﻪ ﺍﳌﺪﺭﺱ‬
‫ﺗﺼﺪﺭ ﻟﻠﺘﺪﺭﻳﺲ ﻛﻞ ﻣﻬﻮ ﹴ‬
‫ﺲ‬
‫ﺖ ﻗﺪ ﹴﱘ ﺷﺎﻉ ﰲ ﻛﻞ ﳎﻠ ﹴ‬
‫ﻓﺤﻖ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﺘﻤﺜﻠﻮﺍ ‪ ...‬ﺑﺒﻴ ٍ‬
‫ﻟﻘﺪ ﻫﺰﻟﺖ ﺣﱴ ﺑﺪﺍ ﻣﻦ ﻫﺰﺍﳍﺎ ‪ ...‬ﻛﻼﳘﺎ ﻭﺣﱴ ﺳﺎﻣﻬﺎ ﻛﻞ ﻣﻔﻠﺲ‬
‫ﻭﻛﺘﺐ ﻋﻨﻪ ﺍﳋﻄﻴﺐ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻔﺎﱄ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﳌﺎ ﺗﺒﺪﻟﺖ ﺍﳌﻨﺎﺯﻝ ﺃﻭﺟﻬﹰﺎ ‪ ...‬ﻏﲑ ﺍﻟﺬﻳﻦ ﻋﻬﺪﺕ ﻣﻦ ﻋﻠﻤﺎﺋﻬﺎ‬
‫ﻭﺭﺃﻳﺘﻬﺎ ﳏﻔﻮﻓ ﹰﺔ ﺑﺴﻮﻯ ﺍﻷﱃ ‪ ...‬ﻛﺎﻧﻮﺍ ﻭﻻﺓ ﺻﺪﻭﺭﻫﺎ ﻭﻓﻨﺎﺋﻬﺎ‬
‫ﺃﻧﺸﺪﺕ ﺑﻴﺘﹰﺎ ﺳﺎﺋﺮﹰﺍ ﻣﺘﻘﺪﻣﹰﺎ ‪ ...‬ﻭﺍﻟﻌﲔ ﻗﺪ ﺷﺮﻗﺖ ﲜﺎﺭﻱ ﻣﺎﺋﻬﺎ‬
‫ﺃﻣﺎ ﺍﳋﻴﺎﻡ ﻓﺈﻬﻧﺎ ﻛﺨﻴﺎﻣﻬﻢ ‪ ...‬ﻭﺃﺭﻯ ﻧﺴﺎﺀ ﺍﳊﻲ ﻏﲑ ﻧﺴﺎﺋﻬﺎ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﺍﻟﺘﱪﻳﺰﻱ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻧﺴﺨﺔ ﻟﻜﺘﺎﺏ ﺍﳉﻤﻬﺮﺓ ﻻﺑﻦ ﺩﺭﻳ ٍﺪ ﺑﺎﻋﻬﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻔﺎﱄ ﲞﻤﺴﺔ‬
‫ﺩﻧﺎﻧﲑ ﻣﻦ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺑﺪﻳ ﹴﻞ ﺍﻟﺘﱪﻳﺰﻱ ﻭﲪﻠﻬﺎ ﺇﱃ ﺗﱪﻳﺰ‪ ،‬ﻓﻨﺴﺨﺖ ﺃﻧﺎ ﻣﻨﻬﺎ ﻧﺴﺨ ﹰﺔ ﻓﻮﺟﺪﺕ ﰲ ﺑﻌﺾ‬
‫ﺍﺠﻤﻟﻠﺪﺍﺕ ﺭﻗﻌ ﹰﺔ ﲞﻂ ﺍﻟﻔﺎﱄ ﻓﻴﻬﺎ‪:‬‬
‫ﺃﻧﺴﺖ ﻬﺑﺎ ﻋﺸﺮﻳﻦ ﺣﻮ ﹰﻻ ﻭﺑﻌﺘﻬﺎ ‪ ...‬ﻓﻘﺪ ﻃﺎﻝ ﺷﻮﻗﻲ ﺑﻌﺪﻫﺎ ﻭﺣﻨﻴﲏ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻇﲏ ﺃﻧﲏ ﺳﺄﺑﻴﻌﻬﺎ ‪ ...‬ﻭﻟﻮ ﺧﻠﺪﺗﲏ ﰲ ﺍﻟﺴﺠﻮﻥ ﺩﻳﻮﱐ‬
‫ﻒ ﻭﺍﻓﺘﻔﺎ ﹴﺭ ﻭﺻﺒﻴ ٍﺔ ‪ ...‬ﺻﻐﺎﺭ ﻋﻠﻴﻬﻢ ﺗﺴﺘﻬﻞ ﺷﺌﻮﱐ‬
‫ﻭﻟﻜﻦ ﻟﻀﻌ ٍ‬
‫ﻓﻘﻠﺖ ﻭﱂ ﺃﻣﻠﻚ ﺳﻮﺍﺑﻖ ﻋﱪ ٍﺓ ‪ ...‬ﻣﻘﺎﻟﺔ ﻣﺸﻮﻱ ﺍﻟﻔﺆﺍﺩ ﺣﺰﻳﻦ‬
‫ﻭﻗﺪ ﲣﺮﺝ ﺍﳊﺎﺟﺎﺕ ﻳﺎ ﺃﻡ ﻣﺎﻟﻚ ‪ ...‬ﻛﺮﺍﺋﻢ ﻣﻦ ﺩﺭﺑﺲ ﻬﺑﻦ ﺻﻨﲔ‬
‫ﻓﺄﺭﻳﺖ ﺍﻟﻘﺎﺿﻲ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺮﻗﻌﺔ ﻭﺍﻷﺑﻴﺎﺕ ﻓﺘﻮﺟﻊ ﻭﻗﺎﻝ‪ :‬ﻟﻮ ﺭﺃﻳﺘﻬﺎ ﻗﺒﻞ ﻫﺬﺍ ﻟﺮﺩﺩﻬﺗﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﺎﱄ ﻗﺪ‬
‫ﻣﺎﺕ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺍﻟﺒﻴﺖ ﺍﻷﺧﲑ ﻣﻦ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺗﻀﻤﲔ ﻗﺎﻟﻪ ﺃﻋﺮﺍﰊ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎ ﹴﺭ ﻋﻦ ﻳﻮﺳﻒ ﺑﻦ‬
‫ﻼ ﻣﻦ ﺃﻋﺮﺍﰊ ﲞﻤﺴﲔ ﺩﻳﻨﺎﺭﹰﺍ ﰒ ﻧﻘﺪﻩ ﲦﻨﻪ‪ ،‬ﻓﺠﻌﻞ ﺍﻷﻋﺮﺍﰊ‬ ‫ﺵ ﻗﺎﻝ‪ :‬ﺍﺑﺘﺎﻉ ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﲨ ﹰ‬
‫ﻋﻴﺎ ﹴ‬
 ‫ﻳﻨﻈﺮ ﺇﱃ ﺍﳉﻤﻞ ﻭﻳﻘﻮﻝ‪:‬‬
‫ﺏ ﻬﺑﻦ ﺿﻨﲔ‬ ‫ﻚ ‪ ...‬ﻛﺮﺍﺋﻢ ﻣﻦ ﺭ ﹴ‬
‫ﻭﻗﺪ ﲣﺮﺝ ﺍﳊﺎﺟﺎﺕ ﻳﺎ ﺃﻡ ﻣﺎﻟ ٍ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﲪﺰﺓ‪ :‬ﺧﺬ ﲨﻠﻚ ﻭﺍﻟﺪﻧﺎﻧﲑ ﻟﻚ‪ ،‬ﻓﺎﻧﺼﺮﻑ ﲜﻤﻠﻪ ﻭﺑﺎﻟﺪﻧﺎﻧﲑ‪ ،‬ﻭﻟﻪ ﺃﺭﺟﻮﺯﺓ ﰲ ﻋﺪﺩ ﺁﻱ ﺍﻟﻘﺮﺁﻥ ﺃﻭﳍﺎ‪:‬‬
‫ﻗﺎﻝ ﻋﻠﻲ ﻣﺬ ﺃﺗﻰ ﻣﻦ ﻗﺎﻟﻪ ‪ ...‬ﻗﺼﻴﺪ ﹰﺓ ﻭﺍﺿﺤﺔ ﺍﳌﻘﺎﻟﻪ‬
‫ﻭﺃﻧﺸﺪ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﺍﳌﺬﻳﻞ ﺑﺈﺳﻨﺎﺩ ﻟﻪ ﻷﰊ ﺍﳊﺴﻦ ﺍﻟﻔﺎﱄ‪:‬‬
‫ﻓﺮﺟﺖ ﺻﺒﻴﺎﱐ ﺑﺒﺴﺘﺎﻧﻜﻢ ‪ ...‬ﻓﺄﻛﺜﺮﻭﺍ ﺍﻟﺘﺼﻔﻴﻖ ﻭﺍﻟﺮﻗﺼﺎ‬
‫ﻓﻘﻠﺖ ﻳﺎ ﺻﺒﻴﺎﻥ ﻻ ﺗﻔﺮﺣﻮﺍ ‪ ...‬ﻓﺒﺴﺮﻫﻢ ﰲ ﳔﻠﻬﻢ ﳛﺼﻰ‬
‫ﻟﻮ ﻗﺪﻡ ﺍﻟﻠﻴﺚ ﻋﻠﻰ ﳔﻠﻬﻢ ‪ ...‬ﻟﻜﺎﻥ ﻣﻦ ﺳﺎﻋﺘﻪ ﳛﺼﺎ‬
‫ﻟﻮ ﺃﻥ ﱄ ﻣﻦ ﳔﻠﻬﻢ ﺑﺴﺮ ﹰﺓ ‪ ...‬ﺟﻌﻠﺘﻬﺎ ﰲ ﺧﺎﲤﻲ ﻓﺼﺎ‬
‫ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳊﺎﻓﻆ ﺑﺈﺳﻨﺎﺩ ﻟﻪ ﻷﰊ ﺍﳊﺴﻦ ﺍﻟﻔﺎﱄ‪:‬‬
‫ﺭﻣﻰ ﺭﻣﻀﺎﻥ ﴰﻠﻨﺎ ﺑﺎﻟﺘﻔﺮﻕ ‪ ...‬ﻓﻴﺎ ﻟﻴﺘﻪ ﻋﻨﺎ ﺗﻘﻀﻲ ﻟﻨﻠﺘﻘﻲ‬

‫ﻟﺌﻦ ﺳﺮ ﺃﻫﻞ ﺍﻷﺭﺽ ﻃﺮﹰﺍ ﻗﺪﻭﻣﻪ ‪ ...‬ﻓﺈﻥ ﺳﺮﻭﺭﻱ ﺑﺎﻧﺴﻼﺥ ﺍﻟﺬﻱ ﺑﻘﻰ‬

‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻴﺪﺓ ﺍﻟﻠﻐﻮﻱ ﺍﻷﻧﺪﻟﺴﻲ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺃﻳﻀﹰﺎ ﺿﺮﻳﺮﹰﺍ ﻣﻦ ﺃﻫﻞ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﻭﰲ ﻛﺘﺎﺏ‬
‫ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ ﻋﻠﻲ ﺍﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﻘﺎﺿﻲ ﺻﺎﻋﺪ ﺍﳉﻴﺎﱐ ﻋﻠﻲ ﺑﻦ ﳏﻤ ٍﺪ ﰲ ﻧﺴﺨﺔ‪ ،‬ﻭﰲ ﻧﺴﺨ ٍﺔ ﻋﻠﻲ‬
‫ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻓﺎﻋﺘﻤﺪﻧﺎ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﳊﻤﻴﺪﻱ ﻷﻥ ﻛﺘﺎﺑﻪ ﺃﺷﻬﺮ‪ ،‬ﻣﺎﺕ ﺍﺑﻦ ﺳﻴﺪﺓ ﺑﺎﻷﻧﺪﻟﺲ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﲬﺴﲔ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻋﻦ ﺳﺘﲔ ﺳﻨﺔ ﺃﻭ ﳓﻮﻫﺎ‪.‬‬
‫ﺕ‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺍﳉﻴﺎﱐ‪ :‬ﻛﺎﻥ ﻣﻊ ﺇﺗﻘﺎﻧﻪ ﻟﻌﻠﻢ ﺍﻷﺩﺏ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻣﺘﻮﻓﺮﹰﺍ ﻋﻠﻰ ﻋﻠﻮﻡ ﺍﳊﻜﻤﺔ ﻭﺃﻟﻒ ﻓﻴﻬﺎ ﺗﺄﻟﻴﻔﺎ ٍ‬
‫ﻛﺜﲑﺓ ﻭﱂ ﻳﻜﻦ ﰲ ﺯﻣﻨﻪ ﺃﻋﻠﻢ ﻣﻨﻪ ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺷﻌﺎﺭ ﻭﺃﻳﺎﻡ ﺍﻟﻌﺮﺏ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻌﻠﻮﻣﻬﺎ ﻭﻛﺎﻥ ﺣﺎﻓﻈﺎﹰ‪ ،‬ﻭﻟﻪ‬
‫ﰲ ﺍﻟﻠﻐﺔ ﻣﺼﻨﻔﺎﺕ‪ :‬ﻣﻨﻬﺎ ﻛﺘﺎﺏ ﺍﶈﻜﻢ ﻭﺍﶈﻴﻂ ﺍﻷﻋﻈﻢ ﺭﺗﺒﻪ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ ﺍﺛﻨﺎ ﻋﺸﺮ ﳎﻠﺪﺍﹰ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﳌﺨﺼﺺ ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ ﻛﻐﺮﻳﺐ ﺍﳌﺼﻨﻒ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺮﺡ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﻧﻴﻖ ﰲ ﺷﺮﺡ‬
‫ﺍﳊﻤﺎﺳﺔ ﻋﺸﺮﺓ ﺃﺳﻔﺎﺭﹴ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﻼﻡ ﰲ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺍﻷﺟﻨﺎﺱ ﰲ ﻏﺎﻳﺔ ﺍﻹﻳﻌﺎﺏ ﳓﻮ ﻣﺎﺋﺔ ﺳﻔ ﹴﺮ ﺑﺪﺃ ﺑﺎﻟﻔﻠﻚ‬
‫ﻭﺧﺘﻢ ﺑﺎﻟﺬﺭﺓ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﺎﱂ ﻭﺍﳌﺘﻌﻠﻢ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﻭﺍﻟﻮﺍﺏ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻮﺍﰲ ﰲ ﻋﻠﻢ ﺃﺣﻜﺎﻡ ﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺷﺎﺫ ﺍﻟﻠﻐﺔ ﰲ ﲬﺲ ﳎﻠﺪﺍ ﺕٍ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﻮﻳﺺ ﰲ ﺷﺮﺡ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻷﺧﻔﺶ ﻭﻋﱪ‬
‫ﺫﻟﻚ؟ ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ ﻭﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ‪ :‬ﺭﻭﻯ ﺍﺑﻦ ﺳﻴﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ﻭﻋﻦ ﺻﺎﻋﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ .‬ﻗﺎﻝ‬
‫ﺍﻟﻄﻠﻤﻨﻜﻲ‪ :‬ﺩﺧﻠﺖ ﻣﺮﺳﻴﺔ ﻓﺘﺸﺒﺖ ﰊ ﺃﻫﻠﻬﺎ ﻟﻴﺴﻤﻌﻮﺍ ﻋﲏ ﻏﺮﻳﺐ ﺍﳌﺼﻨﻒ ﻓﻘﻠﺖ ﳍﻢ‪ :‬ﺍﻧﻈﺮﻭﺍ ﻣﻦ ﻳﻘﺄ ﻟﻜﻤﻦ‬
‫ﻭﺃﻣﺴﻚ ﻛﺘﺎﰊ‪ ،‬ﻓﺄﺗﻮﱐ ﺑﺮﺟ ﹴﻞ ﺃﻋﻤﻰ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺳﻴﺪﺓ‪ ،‬ﻓﻘﺮﺃﻩ ﻋﻠﻲ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ﻣﻦ ﺣﻔﻈﻪ ﻓﻌﺠﺒﺖ ﻣﻨﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﻤﻴﺪﻯ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﺳﻴﺪﺓ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﺍﻷﻣﲑ ﺃﰊ ﺍﳉﻴﺶ ﳎﺎﻫﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺎﻣﺮﻱ‪ ،‬ﰒ ﺣﺪﺛﺖ ﻟﻪ ﻧﺒﻮﺓ‬
‫ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﰲ ﺃﻳﺎﻡ ﺇﻗﺒﺎﻝ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﺍﳌﻮﻓﻖ ﻓﻬﺮﺏ ﻣﻨﻪ ﰒ ﻗﺎﻝ ﻳﺴﺘﻌﻄﻔﻪ‪:‬‬
 ‫ﺃﻻ ﻫﻞ ﺇﱃ ﺗﻘﺒﻴﻞ ﺭﺍﺣﺘﻚ ﺍﻟﻴﻤﲏ ‪ ...‬ﺳﺒﻴﻞ ﻓﺈﻥ ﺍﻷﻣﻦ ﰲ ﺫﺍﻙ ﻭﺍﻟﻴﻤﻨﺎ‬
‫ﺿﺤﻴﺖ ﻓﻬﻞ ﰲ ﺑﺮﺩ ﻇﻠﻚ ﻧﻮﻣﺔ ‪ ...‬ﻟﺬﻱ ﻛﻴ ٍﺪ ﺣﺮﻯ ﻭﺫﻱ ﻣﻘﻠ ٍﺔ ﻭﺳﻨﺎ‬
‫ﻭﻧﻀﻮ ﺯﻣﺎ ٍﻥ ﻃﻠﺤﺘﻪ ﻇﺒﺎﺗﻪ ‪ ...‬ﻓﻼ ﻏﺎﺭﺑﹰﺎ ﺃﺑﻘﲔ ﻣﻨﻪ ﻭﻻ ﻣﺘﻨﺎ‬
‫ﻏﺮﻳﺐ ﻧﺄﻯ ﺃﻫﻠﻮﻩ ﻋﻨﻪ ﻭﺷﻔﻪ ‪ ...‬ﻫﻮﺍﻫﻢ ﻓﺄﻣﺴﻰ ﻻ ﻳﻘﺮ ﻭﻻ ﻳﻬﻨﺎ‬
‫ﻓﻴﺎ ﻣﻠﻚ ﺍﻷﻣﻼﻙ ﺇﱐ ﳏﻼﺀ ‪ ...‬ﻋﻦ ﺍﻟﻮﺭﺩ ﻻ ﻋﻨﻪ ﺃﺫﺍﺩ ﻭﻻ ﺃﺩﱏ‬
‫ﲢﻴﻔﲏ ﺩﻫﺮﻱ ﻓﺄﻗﺒﻠﺖ ﺷﺎﻛﻴﹰﺎ ‪ ...‬ﺃﻣﺎ ﺩﻭﻥ ﺷﻜﻮﺍﻱ ﻟﻐﲑﻙ ﻣﻦ ﺑﻌﻨﺎ؟‬
‫ﻕ ﻓﺈﱐ ﻻ ﺃﺣﺐ ﻟﻪ ﺣﻘﻨﺎ‬
‫ﻓﺈﻥ ﺗﺘﺄﻛﺪ ﰲ ﺩﻣﻲ ﻟﻚ ﻧﻴﺔ ‪ ...‬ﺑﺼﺪ ﹴ‬
‫ﺇﺫﺍ ﻣﺎ ﻏﺪﺍ ﻣﻦ ﺣﺮ ﺳﻴﻔﻚ ﺑﺎﺭﺩﹰﺍ ‪ ...‬ﻓﻘﺪﻣﹰﺎ ﻏﺪﹰﺍ ﻣﻦ ﺑﺮﺩ ﻧﻌﻤﺎﺋﻜﻢ ﺳﺨﻨﺎ‬
‫ﻭﻫﻞ ﻫﻲ ﺇﻻ ﺳﺎﻋﺔ ﰒ ﺑﻌﺪﻫﺎ ‪ ...‬ﺳﺘﻘﺮﻉ ﻣﺎ ﻋﻤﺮﺕ ﻣﻦ ﻧﺪ ﹴﻡ ﺳﻨﺎ‬
‫ﻭﻣﺎﱄ ﻣﻦ ﺩﻫﺮﻱ ﺣﻴﺎﺓ ﺃﻟﺬﻫﺎ ‪ ...‬ﻓﺘﻌﺘﺪﻫﺎ ﻧﻌﻤﻰ ﻋﻠﻲ ﻭﲤﺘﻨﺎ‬
‫ﺇﺫﺍ ﻣﻴﺘﺔ ﺃﺭﺿﺘﻚ ﻣﻨﺎ ﻓﻬﺎﻬﺗﺎ ‪ ...‬ﺣﺒﻴﺐ ﺇﻟﻴﻨﺎ ﻣﺎ ﺭﺿﻴﺖ ﺑﻪ ﻋﻨﺎ‬
‫ﻭﻫﻲ ﻃﻮﻳﻠﺔ ﻭﻗﻊ ﻋﻨﻪ ﺍﻟﺮﺿﺎ ﻣﻊ ﻭﺻﻮﳍﺎ ﺇﻟﻴﻪ ﻓﺮﺟﻊ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺰﻥ ﺑﻦ ﻏﺎﻟﺐ‬

‫ﺲ‬
‫ﺍﺑﻦ ﺻﺎﱀ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻔﺎﺭﺳﻲ ﻣﻮﱃ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ﺑﻦ ﺃﻣﻴﺔ ﺑﻦ ﻋﺒﺪ ﴰ ﹴ‬
‫ﺍﻟﻘﺮﺷﻲ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻻﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻟﻜﲏ ﺃﺑﺎ ﳏﻤﺪٍ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺻﺎﻋﺪ ﺑﻦ ﺃﲪﺪ ﺍﳉﻴﺎﱐ ﰲ ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ‬
‫ﺖ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺘﺐ ﺇﱄ ﲞﻂ ﻳﺪﻩ‪ :‬ﺇﻧﻪ ﻭﻟﺪ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ‬‫ﺍﳊﻜﻤﺎﺀ ﰲ ﺳﻠﺦ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺳ ٍ‬
‫ﺙ ﻭﲦﺎﻧﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﺳﻨﺔ ﺇﻻ ﺷﻬﺮﺍﹰ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻣﻦ ﺁﺧﺮ ﻳﻮﻡ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺛﻼ ٍ‬
‫ﻭﺃﺻﻞ ﺁﺑﺎﺋﻪ ﻣﻦ ﻗﺮﻳﺔ ﻣﻨﺖ ﻟﻴﺸﻢ ﻣﻦ ﺇﻗﻠﻴﻢ ﺍﻟﺰﺍﻭﻳﺔ ﻣﻦ ﻋﻤﻞ ﺃﻭﻧﺒﺔ ﻣﻦ ﻛﻮﺭﺓ ﻟﻴﻠﺔ ﻣﻦ ﻏﺮﺏ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭﺳﻜﻦ‬
‫ﻫﻮ ﻭﺁﺑﺎﺅﻩ ﻗﺮﻃﺒﺔ ﻭﻧﺎﻟﻮﺍ ﻓﻬﻴﺎ ﺟﺎﻫﹰﺎ ﻋﺮﻳﻀﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺰﻡ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻭﺯﺭﺍﺀ‬
‫ﺍﳌﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻋﺎﻣ ﹴﺮ ﻭﻭﺯﺭﺍﺀ ﺍﺑﻦ ﺍﳌﻈﻔﺮ ﺑﻌﺪﻩ ﻭﺍﳌﺪﺑﺮﻳﻦ ﻟﺪﻭﻟﺘﻴﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻨﻪ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﳏﻤﺪ ﻭﺯﻳﺮﹰﺍ‬
‫ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﺴﺘﻈﻬﺮ ﺑﺎﷲ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺎﺻﺮ ﻟﺪﻳﻦ ﺍﷲ ﰒ ﳍﺸﺎﻡ ﺍﳌﻌﺘﺪ ﺑﺎﷲ ﺑﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺎﺻﺮ‪ ،‬ﰒ ﻧﺒﺬ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻌﻠﻮﻡ ﻭﺗﻘﻴﻴﺪ ﺍﻵﺛﺎﺭ‬
‫ﻭﺍﻟﺴﻨﻦ‪ ،‬ﻓﻌﲎ ﺑﻌﻠﻢ ﺍﳌﻨﻄﻖ ﻭﺃﻟﻒ ﻓﻴﻪ ﻛﺘﺎﺑﹰﺎ ﲰﺎﻩ ﻛﺘﺎﺏ ﺍﻟﺘﻘﺮﻳﺐ ﳊﺪﻭﺩ ﺍﳌﻨﻄﻖ ﺑﺴﻂ ﻓﻴﻪ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺗﺒﻴﲔ‬
‫ﻼ ﻓﻘﻴﻬ ﹰﺔ ﻭﺟﻮﺍﻣﻊ ﺷﺮﻋﻴﺔﹰ‪ ،‬ﻭﺧﺎﻟﻒ ﺃﺭﺳﻄﺎﻟﻴﺲ ﻭﺍﺿﻊ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﰲ ﺑﻌﺾ‬ ‫ﻃﺮﻕ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺍﺳﺘﻌﻤﻞ ﻓﻴﻪ ﻣﺜ ﹰ‬
‫ﺃﺻﻮﻟﻪ ﳐﺎﻟﻔﺔ ﻣﻦ ﱂ ﻳﻔﻬﻢ ﻏﺮﺿﻪ ﻭﻻ ﺍﺭﺗﺎﺽ ﰲ ﻛﺘﺒﻪ‪ ،‬ﻓﻜﺘﺎﺑﻪ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻛﺜﲑ ﺍﻟﻐﻠﻂ ﺑﲔ ﺍﻟﺴﻘﻂ‪ ،‬ﻭﺃﻭﻏﻞ‬
‫ﺑﻌﺪ ﻫﺬﺍ ﰲ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺣﱴ ﻧﺎﻝ ﻣﻨﻬﺎ ﻣﺎ ﱂ ﻳﻨﻠﻪ ﺃﺣﺪ ﻗﻂ ﺑﺎﻷﻧﺪﻟﺲ ﻗﺒﻠﻪ‪ ،‬ﻭﺻﻨﻒ ﻓﻴﻬﺎ‬
‫ﺕ ﻛﺜﲑﺓ ﺍﻟﻌﺪﺩ ﺷﺮﻋﻴﺔ ﺍﳌﻘﺼﺪ‪ ،‬ﻣﻌﻈﻤﻬﺎ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﻓﺮﻭﻋﻪ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﺍﻟﺬﻱ ﻳﻨﺘﺤﻠﻪ‪ ،‬ﻭﻃﺮﻳﻘﻪ‬‫ﻣﺼﻨﻔﺎ ٍ‬
‫ﻒ ﺍﻷﺻﺒﻬﺎﱐ ﻭﻣﻦ ﻗﺎﻝ ﺑﻘﻮﻟﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻄﺎﻫﺮ ﻭﻧﻔﺎﺓ ﺍﻟﻘﻴﺎﺱ‬
‫ﺍﻟﺬﻱ ﻳﺴﻠﻜﻪ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺧﻠ ٍ‬
‫ﻭﺍﻟﺘﻌﻠﻴﻞ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻟﻘﺪ ﺃﺧﱪﱐ ﺍﺑﻨﻪ ﺍﻟﻔﻀﻞ ﺍﳌﻜﲎ ﺃﺑﺎ ﺭﺍﻓﻊ‪ :‬ﺃﻥ ﻣﺒﻠﻎ ﺗﻮﺍﻟﻴﻔﻪ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻷﺻﻮﻝ ﻭﺍﻟﻨﺤﻞ ﻭﺍﳌﻠﻞ‬
‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻨﺴﺐ ﻭﻛﺘﺐ ﺍﻷﺩﺏ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻌﺎﺭﺽ ﳓﻮ ﺃﺭﺑﻌﻤﺎﺋﺔ ﳎﻠﺪ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻗﺮﻳﺐ ﻣﻦ‬
‫ﲦﺎﻧﲔ ﺃﻟﻒ ﻭﺭﻗﺔٍ‪ ،‬ﻭﻫﺬﺍ ﺷﺊ ﻣﺎ ﻋﻠﻤﻨﺎﻩ ﻷﺣﺪ ﳑﻦ ﻛﺎﻥ ﰲ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﻗﺒﻠﻪ‪ ،‬ﺇﻻ ﻷﰊ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ‬
‫ﺍﻟﻄﱪﻱ‪ ،‬ﻓﺈﻧﻪ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺗﺼﻨﻴﻔﺎﹰ‪ ،‬ﻓﺬﻛﺮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺗﺮﲨﺔ ﺍﺑﻦ ﺟﺮﻳﺮ ﻣﻦ ﺃﻥ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻪ ﺣﺴﺒﺖ‬
‫ﻭﺣﺴﺒﺖ ﺗﺼﺎﻧﻴﻔﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻜﻞ ﻳﻮﻡ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺭﻗ ﹰﺔ ﰒ ﻗﺎﻝ‪ :‬ﻭﻷﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰ ﹴﻡ ﺑﻌﺪ ﻫﺬﺍ ﻧﺼﻴﺐ ﻭﺍﻓﺮ ﻣﻦ‬
‫ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻗﺴﻢ ﺻﺎﱀ ﻣﻦ ﻗﺮﺽ ﺍﻟﺸﻌﺮ ﻭﺻﻨﺎﻋﺔ ﺍﳋﻄﺎﺑﺔ‪.‬‬
‫ﺫﻛﺮ ﺃﻥ ﺍﺑﻦ ﺣﺰﻡ ﺍﺟﺘﻤﻊ ﻳﻮﻣﹰﺎ ﻣﻊ ﺍﻟﻔﻘﻴﻪ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺒﺎﺟﻲ ﺻﺎﺣﺐ‬
‫ﻛﺘﺎﰊ ﺍﳌﻨﺘﻘﻲ ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻟﺘﻮﺍﻟﻴﻒ‪ ،‬ﻭﺟﺮﺕ ﺑﻴﻨﻬﻤﺎ ﻣﻨﺎﻇﺮﺓ ﻓﻠﻤﺎ ﺍﻧﻘﻀﺖ ﻗﺎﻝ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‪:‬‬
‫ﺗﻌﺬﺭﱐ ﻓﺈﻥ ﺃﻛﺜﺮ ﻣﻄﺎﻟﻌﱵ ﻛﺎﻥ ﻋﻠﻰ ﺳﺮﺝ ﺍﳊﺮﺍﺱ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺰ ﹴﻡ‪ :‬ﻭﺗﻌﺬﺭﱐ ﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺃﻛﺜﺮ ﻣﻄﺎﻟﻌﱵ ﻛﺎﻧﺖ‬
‫ﻋﻠﻰ ﻣﻨﺎﺑﺮ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﻐﲏ ﺃﺿﻴﻊ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﻔﻘﺮ‪.‬‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻃﺮﺧﺎﻥ ﺑﻦ ﻳﻠﺘﻜﲔ ﺍﺑﻦ ﳛﻜﻢ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ‬
‫ﺍﻟﻌﺮﰊ ﺍﻷﻧﺪﻟﺴﻲ‪ :‬ﺗﻮﰲ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﳏﻤ ٍﺪ ﻋﻠﻲ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺰ ﹴﻡ ﺑﻘﺮﻳﺘﻪ ﻭﻫﻲ ﻣﻦ ﻏﺮﺏ‬
‫ﺍﻷﻧﺪﻟﺲ ﻋﻠﻰ ﺧﻠﻴﺞ ﺍﻟﺒﺤﺮ ﺍﻷﻋﻈﻢ ﰲ ﺷﻬﺮ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﻣﻦ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﻟﻪ‬
‫ﻋﻠﻰ ﺑﻌﺪ ﻧﺼﻒ ﻓﺮﺳﺦ ﻣﻦ ﺃﻭﻧﺒﺔ ﻳﻘﺎﻝ ﳍﺎ ﻣﺘﻠﺠﺘﻢ ﻭﻫﻲ ﻣﻠﻜﻪ ﻭﻣﻞ ﺳﻠﻔﻦ ﻣﻦ ﻗﺒﻠﻪ ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﱄ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﻟﻌﺮﰊ‪ :‬ﺇﻥ ﺃﺑﺎ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ﻭﻟﺪ ﺑﻘﺮﻃﺒﺔ‪ ،‬ﻭﺟﺪﻩ ﺳﻌﻴﺪ ﻭﻟﺪ ﺑﺄﻭﻧﺒﺔ ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﻗﺮﻃﺒﺔ ﻭﻭﱃ ﻓﻴﻬﺎ ﺍﻟﻮﺯﺍﺭﺓ ﰒ‬
‫ﺍﺑﻨﻪ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻗﺎﻡ ﰲ ﺍﻟﻮﺯﺍﺭﺓ ﻣﻦ ﻭﻗﺖ ﺑﻠﻮﻏﻪ ﺇﱃ ﺍﻧﺘﻬﺎﺀ ﺳﻨﻪ ﺳﺘﹰﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻭﻗﺎﻝ‪ :‬ﺇﱐ ﺑﻠﻐﺖ ﺇﱃ ﻫﺬﺍ‬
‫ﺍﻟﺴﻦ ﻭﺃﻧﺎ ﻻ ﺃﺩﺭﻱ ﻛﻴﻒ ﺃﺟﱪ ﺻﻼﺓ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﻗﺎﻝ‪:‬‬

‫ﻗﺎﻝ ﱄ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺮﰊ‪ :‬ﺃﺧﺮﱐ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺰﻡ ﺃﻥ ﺳﺒﺐ‬
‫ﺗﻌﻠﻤﻪ ﺍﻟﻔﻘﻪ ﺃﻧﻪ ﺷﻬﺪ ﺟﻨﺎﺯﺓ ﻟﺮﺟﻞ ﻛﺒﲑ ﻣﻦ ﺇﺧ ﻮﺍﻥ ﺃﺑﻴﻪ‪ ،‬ﻓﺪﺧﻞ ﺍﳌﺴﺠﺪ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﻭﺍﳋﻠﻖ ﻓﻴﻪ ﻓﺠﻠﺲ‬
‫ﻭﱂ ﻳﺮﻛﻊ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺳﺘﺎﺫﻩ ﻳﻌﲏ ﺍﻟﺬﻱ ﺭﺑﺎﻩ ﺑﺈﺷﺎﺭ ٍﺓ ﺃﻥ ﻗﻢ ﻓﺼﻞ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻓﻠﻢ ﻳﻔﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺑﻌﺾ‬
‫ﺍﺠﻤﻟﺎﻭﺭﻳﻦ ﻟﻪ‪ :‬ﺃﺑﻠﻐﺖ ﻫﺬﻩ ﻭﻻ ﺗﻌﻠﻢ ﺃﻥ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻭﺍﺟﺒﺔ؟ ﻭﻛﺎﻥ ﻗﺪ ﺑﻠﻎ ﺣﻴﻨﺌ ٍﺬ ﺳﺘﺔ ﻭﻋﺸﺮﻳﻦ ﻋﺎﻣﹰﺎ ﻗﺎﻝ‪:‬‬
‫ﻓﻘﻤﺖ ﻭﺭﻛﻌﺖ ﻭﻓﻬﻤﺖ ﺇﺫﹰﺍ ﺇﺷﺎﺭﺓ ﺍﻷﺳﺘﺎﺫ ﺇﱃ ﺑﺬﻟﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻓﻨﺎ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺇﱃ‬
‫ﺍﳌﺴﺠﺪ ﻣﺸﺎﺭﻛ ﹰﺔ ﻟﻸﺣﺒﺎﺀ ﻣﻦ ﺃﻗﺮﺑﺎﺀ ﺍﳌﻴﺖ‪ ،‬ﺩﺧﻠﺖ ﺍﳌﺴﺠﺪ ﻓﺒﺎﺩﺭﺕ ﺑﺎﻟﺮﻛﻮﻉ ﻓﻘﻴﻞ ﱄ‪ :‬ﺍﺟﻠﺲ ﺍﺟﻠﺲ‪ ،‬ﻟﻴﺲ‬
‫ﻫﺬﺍ ﻭﻗﺖ ﺻﻼﺓٍ‪ ،‬ﻓﺎﻧﺼﺮﻓﺖ ﻋﻦ ﺍﳌﻴﺖ ﻭﻗﺪ ﺧﺰﻳﺖ ﻭﳊﻘﲏ ﻣﺎ ﻫﺎﻧﺖ ﻋﻠﻲ ﺑﻪ ﻧﻔﺴﻲ ﻭﻗﻠﺖ ﻟﻸﺳﺘﺎﺫ‪ :‬ﺩﻟﲏ ﻋﻠﻰ‬
‫ﺩﺍﺭ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺸﺎﻭﺭ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺣﻮﻥ‪ ،‬ﻓﺪﻟﲏ ﻓﻘﺼﺪﺗﻪ ﻣﻦ ﺫﻟﻚ ﺍﳌﺸﻬﺪ ﻭﺃﻋﻠﻤﺘﻪ ﲟﺎ ﺟﺮﻯ ﻓﻴﻪ‪،‬‬
‫ﻭﺳﺄﻟﺖ ﺍﻻﺑﺘﺪﺍﺀ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻌﻠﻢ ﻭﺍﺳﺘﺮﺷﺪﺗﻪ‪ ،‬ﻓﺪﻟﲏ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﳌﻮﻃﺈ ﳌﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪-‬‬
‫ﻓﺒﺪﺃﺕ ﺑﻪ ﻋﻠﻴﻪ ﻗﺮﺍﺀ ﹰﺓ ﻣﻦ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻟﺬﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﰒ ﺗﺘﺎﺑﻌﺖ ﻗﺮﺍﺀﰐ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻏﲑﻩ ﳓﻮ ﺛﻼﺛﺔ ﺃﻋﻮﺍﻡﹴ‪،‬‬
‫ﻭﺑﺪﺃﺕ ﺑﺎﳌﻨﺎﻇﺮﺓ ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﱄ ﺍﻟﻮﺯﻳﺮ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺮﰊ‪ :‬ﺻﺤﺒﺖ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﳏﻤ ٍﺪ ﻋﻠﻰ ﺑﻦ‬
‫ﺣﺰ ﹴﻡ ﺳﺒﻌﺔ ﺃﻋﻮﺍﻡﹴ‪ ،‬ﻭﲰﻌﺖ ﻣﻨﻪ ﲨﻴﻊ ﻣﺼﻨﻔﺎﺗﻪ ﺣﺎﺷﺎ ﺍﺠﻤﻟﻠﺪ ﺍﻷﺧﲑ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻞ ﻭﻫﻮ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺳﺖ‬
‫ﺕ ﻣﻦ‬
‫ﺕ ﻣﻦ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻗﺮﺃﻧﺎ ﻣﻨﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻔﺎﺋﺖ ﳓﻮﺍ ﻟﺴﺪﺱ‪ ،‬ﻭﻗﺮﺃﻧﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﻳﺼﺎﻝ ﺃﺭﺑﻊ ﳎﻠﺪﺍ ٍ‬ ‫ﳎﻠﺪﺍ ٍ‬
‫ﺖ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﱂ ﻳﻔﺘﲏ ﻣﻦ ﺗﺄﻟﻴﻔﺎﺗﻪ ﺷﻲﺀ ﺳﻮﻯ ﻣﺬﻛﺮﺍﺗﻪ‬
‫ﻛﺘﺎﺏ ﺍﻹﻣﺎﻡ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰ ﹴﻡ ﰲ ﺳﻨﺔ ﺳ ٍ‬
 ‫ﻣﻦ ﺍﻟﻨﺎﻗﺺ ﻭﻣﺎ ﱂ ﺃﻗﺮﺃﻩ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﻳﺼﺎﻝ‪ .‬ﻭﻛﺎﻥ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰ ﹴﻡ ﻛﺘﺎﺏ ﺍﻹﻳﺼﺎﻝ ﰲ ﺃﺭﺑﻊ‬
‫ﻭﻋﺸﺮﻳﻦ ﳎﻠﺪﹰﺍ ﲞﻂ ﻳﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻏﺎﻳﺔ ﺍﻹﺩﻣﺎﺝ ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﱄ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺮﰊ‪ :‬ﻭﺭﲟﺎ ﻛﺎﻥ ﻟﻺﻣﺎﻡ‬
‫ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰ ﹴﻡ ﺷﻲﺀ ﻣﻦ ﺗﻮﺍﻟﻴﻔﻪ ﺃﻟﻔﻪ ﰲ ﻏﲑ ﺑﻠﺪﻩ ﰲ ﺍﳌﺪﺓ ﺍﻟﱵ ﲡﻮﻝ ﻓﻴﻬﺎ ﺑﺸﺮﻕ ﺍﻷﻧﺪﻟﺲ ﻓﻠﻢ ﺃﲰﻌﻪ‪ ،‬ﻭﱄ‬
‫ﺕ ﻋﺪ ﹰﺓ ﻛﺜﲑ ﹰﺓ‪ .‬ﺁﺧﺮ ﻣﺎ ﻛﺎﻥ ﲞﻂ ﺍﻟﻴﺠﻤﻜﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﺃﻭﺭﺩ‬
‫ﲜﻤﻴﻊ ﻣﺼﻨﻔﺎﺗﻪ ﻭﻣﺴﻤﻮﻋﺎﺗﻪ ﺇﺟﺎﺯﺓ ﻣﻨﻪ ﻣﺮﺍ ٍ‬
‫ﻟﻪ ﺻﺎﺣﺐ ﺍﳌﻄﻤﺢ ﺃﺷﻌﺎﺭﹰﺍ ﻣﻨﻬﺎ‪:‬‬
‫ﻭﺫﻱ ﻋﺪ ﹴﻝ ﻓﻴﻤﻦ ﺳﺒﺎﱐ ﺣﺴﻨﻪ ‪ ...‬ﻳﻄﻴﻞ ﻣﻼﻣﻲ ﰲ ﺍﳍﻮﻯ ﻭﻳﻘﻮﻝ‬
‫ﺃﻣﻦ ﺣﺴﻦ ﻭﺟﻪ ﻻﺡ ﱂ ﺗﺮ ﻏﲑﻩ ‪ ...‬ﻭﱂ ﺗﺪﺭ ﻛﻴﻒ ﺍﳉﺴﻢ ﺃﻧﺖ ﻗﺘﻴﻞ؟؟‬
‫ﻓﻘﻠﺖ ﻟﻪ ﺃﺳﺮﻓﺖ ﰲ ﺍﻟﻠﻮﻡ ﻓﺎﺗﺌﺪ ‪ ...‬ﻓﻌﻨﺪﻱ ﺭﺩ ﻟﻮ ﺃﺷﺎﺀ ﻃﻮﻳﻞ‬
‫ﺃﱂ ﺗﺮﻯ ﺃﱐ ﻇﺎﻫﺮﻱ ﻭﺃﻧﲏ ‪ ...‬ﻋﻠﻰ ﻣﺎ ﺑﺪﺍ ﺣﱴ ﻳﻘﻮﻡ ﺩﻟﻴﻞ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﻫﻞ ﺍﻟﺪﻫﺮ ﺇﻻ ﻣﺎ ﻋﺮﻓﻨﺎ ﻭﺃﺩﺭﻛﻨﺎ ‪ ...‬ﻓﺠﺎﺋﻌﻪ ﺗﺒﻘﻰ ﻭﻟﺬﺍﺗﻪ ﺗﻔﲎ‬
‫ﺇﺫﺍ ﺃﻣﻜﻨﺖ ﻓﻴﻪ ﻣﺴﺮﺓ ﺳﺎﻋ ٍﺔ ‪ ...‬ﺗﻮﻟﺖ ﻛﻤﺮ ﺍﻟﻄﺮﻑ ﻭﺍﺳﺘﺨﻠﻔﺖ ﺣﺰﻧﺎ‬
‫ﻒ ‪ ...‬ﻧﻮﺩ ﻟﺪﻳﻪ ﺃﻧﻨﺎ ﱂ ﻧﻜﻦ ﻛﻨﺎ‬
‫ﺕ ﰲ ﺍﳌﻌﺎﺩ ﻭﻣﻮﻗ ٍ‬
‫ﺇﱃ ﺗﺒﻌﺎ ٍ‬
‫ﺣﺼﻠﻨﺎ ﻋﻠﻰ ﻫﻢ ﻭﺇ ﹴﰒ ﻭﺣﺴﺮ ٍﺓ ‪ ...‬ﻭﻓﺎﺕ ﺍﻟﺬﻱ ﻛﻨﺎ ﻧﻠﺬ ﺑﻪ ﺳﻨﺎ‬
‫ﺣﻨﲔ ﳌﺎ ﻭﱃ ﻭﺷﻐﻞ ﲟﺎ ﺃﱏ ‪ ...‬ﻭﻏﻢ ﳌﺎ ﻳﺮﺟﻰ ﺑﻌﻴﺸﻚ ﻷﻬﻧﺎ‬
‫ﻛﺄﻥ ﺍﻟﺬﻱ ﻛﻨﺎ ﻧﺴﺮ ﺑﻜﻮﻧﻪ ‪ ...‬ﺇﺫﺍ ﺣﻘﻘﺘﻪ ﺍﻟﻨﻔﺲ ﻟﻔﻆ ﺑﻼ ﻣﻌﲎ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻭﱃ ﳓﻮ ﺃﻛﻨﺎﻑ ﺍﻟﻌﺮﺍﻕ ﺻﺒﺎﺑﺔ ‪ ...‬ﻭﻻ ﻏﺮﻭ ﺃﻥ ﻳﺴﺘﻮﺣﺶ ﺍﻟﻜﻠﻒ ﺍﻟﺼﺐ‬
‫ﻓﺈﻥ ﻳﻨﺰﻝ ﺍﻟﺮﲪﻦ ﺭﺣﻠﻲ ﺑﻴﻨﻬﻢ ‪ ...‬ﻓﺤﻴﻨﺌ ٍﺬ ﻳﺒﺪﻭ ﺍﻟﺘﺄﺳﻒ ﻭﺍﻟﻜﺮﺏ‬
‫ﻫﻨﺎﻟﻚ ﺗﺪﺭﻯ ﺃﻥ ﻟﻠﺒﻌﺪ ﻗﺼ ﹰﺔ ‪ ...‬ﻭﺃﻥ ﻛﺴﺎﺩ ﺍﻟﻌﻠﻢ ﺁﻓﺘﻪ ﺍﻟﻘﺮﺏ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻻ ﺗﺸﻤﱳ ﺣﺎﺳﺪﻱ ﺇﻥ ﻧﻜﺒﺔ ﻋﺮﺿﺖ ‪ ...‬ﻓﺎﻟﺪﻫﺮ ﻟﻴﺲ ﻋﻠﻰ ﺣﺎ ﹴﻝ ﲟﺘﺮﻙ‬
‫ﺫﻭ ﺍﻟﻔﻀﻞ ﻛﺎﻟﺘﱪ ﻃﻮﺭﹰﺍ ﲢﺖ ﻣﻴﻔﻌ ٍﺔ ‪ ...‬ﻭﺗﺎﺭ ﹰﺓ ﻗﺪ ﻳﺮﻯ ﺗﺎﺟﹰﺎ ﻋﻠﻰ ﻣﻠﻚ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻼ ﺑﺸﺨﺼﻲ ‪ ...‬ﻓﺮﻭﺣﻲ ﻋﻨﺪﻛﻢ ﺩﻭﻣﹰﺎ ﻣﻘﻴﻢ‬ ‫ﻟﺌﻦ ﺃﺻﺒﺤﺖ ﻣﺮﲢ ﹰ‬
‫ﲎ ‪ ...‬ﻟﻪ ﺳﺄﻝ ﺍﳌﻌﺎﻳﻨﺔ ﺍﻟﻜﻠﻴﻢ‬ ‫ﻭﻟﻜﻦ ﻟﻠﻌﻴﺎﻥ ﻟﻄﻴﻒ ﻣﻌ ً‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰ ﹴﻡ‪:‬‬
‫ﺃﻧﺎ ﺍﻟﻌﻠﻖ ﺍﻟﺬﻱ ﻻ ﻋﻴﺐ ﻓﻴﻪ ‪ ...‬ﺳﻮﻯ ﺑﻠﺪﻱ ﻭﺃﱐ ﻏﲑ ﻃﺎﺭﻯ‬
‫ﺗﻘﺮ ﱄ ﺍﻟﻌﺮﺍﻕ ﻭﻣﻦ ﻳﻠﻴﻬﺎ ‪ ...‬ﻭﺃﻫﻞ ﺍﻷﺭﺽ ﺇﻻ ﺃﻫﻞ ﺩﺍﺭﻱ‬
‫ﻃﻮﻭﺍ ﺣﺴﺪﹰﺍ ﻋﻠﻰ ﺃﺩﺏ ﻭﻓﻬ ﹴﻢ ‪ ...‬ﻭﻋﻠ ﹴﻢ ﻣﺎ ﻳﺸﻖ ﻟﻪ ﻏﺒﺎﺭﻱ‬
‫ﻓﻤﻬﻤﺎ ﻃﺎﺭ ﰲ ﺍﻵﻓﺎﻕ ﺫﻛﺮﻱ ‪ ...‬ﻓﻤﺎ ﺳﻄﻊ ﺍﻟﺪﺧﺎﻥ ﺑﻐﲑ ﻧﺎﺭ‬
 ‫ﺐ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺫﻳﺎﻝ‬
‫ﺚ ﻭﻓﻘ ٍﻪ ﻭﺟﺪ ﹴﻝ ﻭﻧﺴ ﹴ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺮﻭﺍﻥ ﺑﻦ ﺣﻴﺎﻥ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺣﺎﻣﻞ ﻓﻨﻮ ٍﻥ ﻣﻦ ﺣﺪﻳ ٍ‬
‫ﺍﻷﺩﺏ ﻣﻊ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﻘﺪﳝﺔ ﻣﻦ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻟﻪ ﰲ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻔﻨﻮﻥ ﻛﺘﺐ‬
‫ﻂ ﻭﺳﻘﻂ ﳉﺮﺍﺀﺗﻪ ﻋﻠﻰ ﺍﻟﺘﺴﻮﺭ ﻋﻠﻰ ﺍﻟﻔﻨﻮﻥ ﻭﻻ ﺳﻴﻤﺎ ﺍﳌﻨﻄﻖ‪ ،‬ﻓﺈﻬﻧﻢ ﺯﻋﻤﻮﺍ‬ ‫ﻛﺜﲑﺓ ﻏﲑ ﺃﻧﻪ ﱂ ﳜﻞ ﻓﻴﻬﺎ ﻣﻦ ﻏﻠ ٍ‬
‫ﺃﻧﻪ ﺯﻝ ﻫﻨﺎﻟﻚ ﻭﺿﻞ ﰲ ﺷﻜﻮﻝ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﻭﺧﺎﻟﻒ ﺃﺭﺳﻄﺎﻃﺎ ﻟﻴﺲ ﻭﺍﺿﻌﻪ ﳐﺎﻟﻔﺔ ﻣﻦ ﱂ ﻳﻔﻬﻢ ﻏﺮﺿﻪ ﻭﻻ‬
‫ﺍﺭﺗﺎﺽ‪ ،‬ﻭﻣﺎﻝ ﺃﻭ ﹰﻻ ﺍﻟﻨﻈﺮ ﺑﻪ ﰲ ﺍﻟﻔﻘﻪ ﺇﱃ ﺭﺃﻱ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻧﺎﺿﻞ ﻋﻦ ﻣﺬﻫﺒﻪ‪،‬‬
‫ﻭﺍﳓﺮﻑ ﻋﻦ ﻣﺬﻫﺐ ﺳﻮﺍﻩ ﺣﱴ ﻭﺳﻢ ﺑﻪ ﻭﻧﺴﺐ ﺇﻟﻴﻪ‪ ،‬ﻓﺎﺳﺘﻬﺪﻑ ﺑﺬﻟﻚ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻋﻴﺐ ﺑﺎﻟﺸﺬﻭﺫ‪ ،‬ﰒ‬
‫ﻋﺪﻝ ﰲ ﺍﻵﺧﺮ ﺇﱃ ﻗﻮﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻈﺎﻫﺮ ﻣﺬﻫﺐ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﻭﻣﻦ ﺍﺗﺒﻌﻪ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻓﻨﻘﺤﻪ ﻭﻬﻧﺠﻪ‬
‫ﻭﺟﺎﺩﻝ ﻋﻨﻪ‪ ،‬ﻭﻭﺿﻊ ﺍﻟﻜﺘﺐ ﰲ ﺑﺴﻄﻪ ﻭﺛﺒﺖ ﻋﻠﻴﻪ ﺇﱃ ﺃﻥ ﻣﻀﻰ ﻟﺴﺒﻴﻠﻪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻛﺎﻥ ﳛﻤﻞ ﻋﻠﻤﻪ ﻫﺬﺍ‬
‫ﻭﳚﺎﺩﻝ ﻣﻦ ﺧﺎﻟﻔﻪ ﻓﻴﻪ ﻋﻠﻰ ﺍﺳﺘﺮﺳﺎﻝ ﰲ ﻃﺒﺎﻋﻪ‪ ،‬ﻭﺑﺬ ﹴﻝ ﺑﺄﺳﺮﺍﺭﻩ‪ ،‬ﻭﺍﺳﺘﻨﺎ ٍﺩ ﻋﻠﻰ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﺃﺧﺬﻩ ﺍﷲ ﻋﻠﻰ‬
‫ﺾ ﻭﻻ ﺑﺮﻗﻪ ﺑﺘﺪﺭﻳﺞﹴ‪،‬‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ‪) :‬ﻟﺘﺒﻴﻨﻨﻪ ﻟﻠﻨﺎﺱ ﻭﻻ ﺗﻜﺘﻤﻮﻧﻪ( ﻓﻠﻢ ﻳﻚ ﻳﻠﻄﻒ ﺻﺪﻋﻪ ﲟﺎ ﻋﻨﺪﻩ ﺑﺘﻌﺮﻳ ﹴ‬
‫ﺑﻞ ﻳﺼﻚ ﻣﻌﺎﺭﺿﻪ ﺻﻚ ﺍﳉﻨﺪﻝ‪ ،‬ﻭﻳﻨﺸﻘﻪ ﻣﺘﻠﻘﻤﻪ ﺇﻧﺸﺎﻕ ﺍﳋﺮﺩﻝ‪ ،‬ﻓﻨﻔﺮ ﻋﻨﻪ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺗﻮﻗﻊ ﺑﻪ ﺍﻟﻨﺪﻭﺏ‪ ،‬ﺣﱴ‬
‫ﺍﺳﺘﻬﺪﻑ ﺇﱃ ﻓﻘﻬﺎﺀ ﻭﻗﺘﻪ‪ ،‬ﻓﻤﺎﻟﻮﺍ ﻋﻠﻰ ﺑﻐﻀﻪ ﻭﺭﺩ ﺃﻗﻮﺍﻟﻪ‪ ،‬ﻓﺄﲨﻌﻮﺍ ﻋﻠﻰ ﺗﻀﻠﻴﻠﻪ‪ ،‬ﻭﺷﻨﻌﻮﺍ ﻋﻠﻴﻪ ﻭﺣﺬﺭﻭﺍ‬
‫ﺳﻼﻃﻴﻨﻬﻢ ﻣﻦ ﻓﺘﻨﺘﻪ‪ ،‬ﻭﻬﻧﻮﺍ ﻋﻮﺍﻣﻬﻢ ﻋﻨﺎ ﺍﻟﺪﻧﻮ ﺇﻟﻴﻪ ﻭﺍﻷﺧﺬ ﻋﻨﻪ‪ ،‬ﻭﻃﻔﻖ ﺍﳌﻠﻮﻙ ﻳﻘﺼﻮﻧﻪ ﻋﻦ ﻗﺮﻬﺑﻢ‪ ،‬ﻭﻳﺴﲑﻭﻧﻪ‬
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‫ﻋﻦ ﺑﻼﺩﻫﻢ‪ ،‬ﺇﱃ ﺃﻥ ﺍﻧﺘﻬﻮﺍ ﺑﻪ ﻣﻨﻄﻘﻊ ﺃﺛﺮﻩ ﺑﺘﺮﺑﺔ ﺑﻠﺪﻩ ﻣﻦ ﺑﺎﺩﻳﺔ ﻟﻴﻠﺔ‪ ،‬ﻭﻬﺑﺎ ﺗﻮﰲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺳﻨﺔ ﺳ ٍ‬
‫ﻉ‪ :‬ﻭﻻ ﺭﺍﺟ ﹴﻊ ﺇﱃ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ﺑﻪ‪ ،‬ﻳﺒﺚ ﻋﻠﻤﻪ ﻓﻴﻤﻦ ﻳﻨﺘﺎﺑﻪ ﻣﻦ ﺑﺎﺩﻳﺔ‬
‫ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻏﲑ ﻣﺮﺗﺪ ﹴ‬
‫ﺑﻠﺪﻩ ﻣﻦ ﻋﺎﻣﺔ ﺍﳌﻘﺘﺒﺴﲔ ﻣﻨﻬﻢ ﻣﻦ ﺃﺻﺎﻏﺮ ﺍﻟﻄﻠﺒﺔ ﺍﻟﺬﻳﻦ ﻻ ﳜﺸﻮﻥ ﻓﻴﻪ ﺍﳌﻼﻣﺔ‪ ،‬ﳛﺪﺛﻬﻢ ﻭﻳﻔﻘﻬﻬﻢ ﻭﻳﺪﺭﺳﻬﻢ‪ ،‬ﻭﻻ‬
‫ﻳﺪﻉ ﺍﳌﺜﺎﺑﺮﺓ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻰ ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻭﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﺣﱴ ﻛﻤﻞ ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ﰲ ﻓﻨﻮﻥ ﻣﻦ‬
‫ﺍﻟﻌﻠﻢ ﻭﻗﺮ ﺑﻌﲑﹴ‪ ،‬ﱂ ﺗﻌﺪ ﺃﻛﺜﺮﻫﺎ ﻋﺘﺒﺔ ﺑﺎﺩﻳﺘﻪ ﻟﺘﺰﻫﻴﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻓﻴﻬﺎ‪ ،‬ﺣﱴ ﻷﺣﺮﻕ ﺑﻌﻀﻬﺎ ﺑﺈﺷﺒﻴﻠﻴﺔ‬
‫ﻭﻣﺰﻗﺖ ﻋﻼﻧﻴ ﹰﺔ ﻻ ﻳﺰﻳﺪ ﻣﺆﻟﻔﻬﺎ ﰲ ﺫﻟﻚ ﺇﻻ ﺑﺼﲑ ﹰﺓ ﰲ ﻧﺸﺮﻫﺎ‪ ،‬ﻭﺟﺪﺍ ﹰﻻ ﻟﻠﻤﻌﺎﻧﺪﺓ ﻓﻴﻬﺎ‪ ،‬ﺇﱃ ﺃﻥ ﻣﻀﻰ ﻟﺴﺒﻴﻠﻪ‪،‬‬
‫ﻭﺃﻛﺜﺮ ﻣﻌﺎﻳﺒﻪ ‪ -‬ﺯﻋﻤﻮﺍ ‪ -‬ﻋﻨﺪ ﺍﳌﻨﺼﻒ ﻟﻪ ﺟﻬﻠﻪ ﺑﺴﻴﺎﺳﺔ ﺍﻟﻌﻠﻢ ﺍﻟﱵ ﻫﻲ ﺃﻭﺹ ﻣﻦ ﺇﺗﻘﺎﻧﻪ‪ ،‬ﻭﳐﻠﻔﻪ ﻋﻦ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﻗﻮﺓ ﺷﻴﺨﻪ ﻋﻤﺎﺭﺓ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻪ ﻓﻠﻢ ﻳﻜﻦ ﺑﺎﻟﺴﻠﻢ ﻣﻦ ﺍﺿﻄﺮﺍﺏ ﺭﺍﻳﻪ‪ ،‬ﻭﻣﻐﻴﺐ ﺷﺎﻫﺪ ﻋﻠﻤﻪ ﻋﻨﻪ ﻋﻨﺪ‬
‫ﻟﻘﺎﺋﻪ‪ ،‬ﺇﱃ ﺃﻥ ﳛﺮﻙ ﺑﺎﻟﺴﺆﺍﻝ‪ :‬ﻓﻴﺘﻔﺠﺮ ﻣﻨﻪ ﲝﺮ ﻋﻠ ﹴﻢ ﻻ ﺗﻜﺪﺭﻩ ﺍﻟﺪﻻﺀ‪ ،‬ﻭﻻ ﻳﻘﺼﺮ ﻋﻨﻪ ﺍﻟﺮﺷﺎﺀ‪ ،‬ﻟﻪ ﻋﻠﻰ ﻛﻞ ﻣﺎ‬
‫ﺫﻛﺮﻧﺎ ﺩﻻﺋﻞ ﻣﺎﺋﻠﺔ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﻣﺄﺛﻮﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﳑﺎ ﻳﺰﻳﺪ ﰲ ﺷﻨﺂﻧﻪ ﺗﺸﻴﻌﻪ ﻷﻣﺮﺍﺀ ﺑﲏ ﺃﻣﻴﺔ ﻣﺎﺿﻴﻬﻢ ﻭﺑﺎﻗﻴﻬﻢ ﺑﺎﻟﺸﺮﻕ‬
‫ﻭﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩﻩ ﻟﺼﺤﺔ ﺇﻣﺎﻣﺘﻬﻢ ﻭﺍﳓﺮﺍﻓﻪ ﻋﻦ ﺳﻮﺍﻫﻢ ﻣﻦ ﻗﺮﻳﺶ ﺣﱴ ﻧﺴﺐ ﺇﱃ ﺍﻟﺘﻌﺼﺐ ﻟﻐﻴﻬﻢ‪ .‬ﻭﻗﺪ‬
‫ﻛﺎﻥ ﻣﻦ ﻏﺮﺍﺋﺒﻪ ﺍﻧﺘﻤﺎﺅﻩ ﰲ ﻓﺎﺭﺱ ﻭﺍﺗﺒﺎﻉ ﺃﻫﻞ ﺑﻴﺘﻪ ﻟﻪ ﰲ ﺫﻟﻚ ﺑﻌﺪ ﺣﻘﺒ ٍﺔ ﻣﻦ ﺍﻟﺪﻫﺮ ﺗﻮﱃ ﻓﻴﻬﺎ ﺃﺑﻮﻩ ﺍﻟﻮﺯﻳﺮ‬
‫ﺍﳌﻌﻘﻞ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﺍﻟﺮﺍﺟﺢ ﰲ ﻣﻴﺰﺍﻧﻪ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺰﻡ ﻟﺒﲏ ﺃﻣﻴﺔ ﺃﻭﻟﻴﺎﺀ ﻧﻌﻤﻪ‪ ،‬ﻻ ﻋﻦ ﺻﺤﺔ ﻭﻻﻳٍﺔ ﳍﻢ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺪ ﻋﻬﺪﻩ ﺍﻟﻨﺎﺱ ﺣﺎﻣﻞ ﺍﻷﺑﻮﺓ‪ .‬ﻣﻮﻟﺪ ﺍﻷﺭﻭﻣﺔ ﻣﻦ ﻋﺠﻢ ﻟﻴﻠﺔ‪ ،‬ﺟﺪﻩ ﺍﻷﺩﱏ ﺣﺪﻳﺚ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﱂ ﻳﺘﻘﺪﻡ‬
‫ﻟﺴﻠﻔﻪ ﻧﺒﺎﻫﺔ‪ ،‬ﻓﺄﺑﻮﻩ ﺃﲪﺪ ‪ -‬ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﺑﲎ ﺑﻴﺖ ﻧﻔﺴﻪ ﰲ ﺁﺧﺮ ﺍﻟﺪﻫﺮ ﺑﺮﺍﺱ ﺭﺍﺑﻴﺔٍ‪ ،‬ﻭﻋﻤﺪﻩ‬
‫ﻒ ﳌﻦ ﳕﺎﻫﻢ ﺃﻏﻨﺘﻬﻢ‬‫ﺑﺎﳋﻼﻝ ﺍﻟﻔﺎﺿﻠﺔ ﻣﻦ ﺍﻟﺮﺟﺎﺣﺔ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺪﻫﺎﺀ ﻭﺍﻟﺮﺟﻮﻟﺔ ﻭﺍﻟﺮﺃﻱ‪ ،‬ﻓﺎﻏﺘﺪﻯ ﺟﺮﺛﻮﻣﺔ ﺳﻠ ٍ‬
‫ﻋﻦ ﺍﻟﺮﺳﻮﺥ ﰲ ﺃﻭﻝ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻓﻤﺎ ﻣﻦ ﺷﺮﻑ ﺇﻻ ﻣﺴﻮﻕ ﻋﻦ ﺧﺎﺭﺟﻴﺔٍ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻏﻼ ﻛﻼ ﻭﻻ ﺣﻲ ﲣﻄﻰ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺭﺍﺑﻴﹰﺔ ﻟﻴﻠﺔ‪ ،‬ﻓﺎﺭﺗﻘﻰ ﻗﻠﻌ ﹰﺔ ﺇﺻﻄﺨﺮ ﻣﻦ ﺃﺭﺽ ﻓﺎﺭﺱ‪ ،‬ﻓﺎﷲ ﺃﻋﻠﻢ ﻛﻴﻒ ﺗﺮﻗﺎﻫﺎ‪ ،‬ﺇﺫ ﱂ ﻳﻜﻦ ﻳﺆﺗﻰ ﻣﻦ ﺧﻄﻞ ﻭﻻ‬
 ‫ﺟﻬﺎﻟﺔٍ‪ ،‬ﺑﻞ ﻭﺻﻠﻪ ﻬﺑﺎ ﻭﺳﻊ ﻋﻠ ﹴﻢ ﻭﺷﺠﺘﻪ ﺭﺣﻢ ﻣﻌﻘﻮﻣﺔ‪ ،‬ﺑﻠﻬﺎ ﲟﺴﺘﺄﺧﺮ ﺍﻟﺼﻠﺔ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻓﺘﻨﺎﻫﺖ ﺣﺎﻟﻪ ﻣﻊ ﻓﻘﻬﺎﺀ‬
‫ﻋﺼﺮﻩ ﺇﱃ ﻣﺎ ﻭﺻﻔﺘﻪ‪ ،‬ﻭﺣﺴﺎﺑﻪ ﻭﺣﺴﺎﻬﺑﻢ ﻋﻠﻰ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻳﻈﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻋﺰ ﻭﺟﻬﻪ‪ .‬ﻭﳍﺬﺍ ﺍﻟﺸﻴﺦ‬
‫ﺃﰊ ﳏﻤ ٍﺪ ﻣﻊ ﻳﻬﻮﺩ ﻟﻌﻨﻬﻢ ﺍﷲ ﻭﻣﻊ ﻏﲑﻫﻢ ﻣﻦ ﺃﻭﱃ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺮﻓﻮﺿﺔ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﳎﺎﻟﺲ ﳏﻔﻮﻇﺔ‪ ،‬ﻭﺃﺧﺒﺎﺭ‬
‫ﻣﻜﺘﻮﺑﺔ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﰲ ﺫﻟﻚ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻣﻦ ﺃﺷﻬﺮﺍ ﰲ ﻋﻠﻢ ﺍﳉﺪﻝ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻞ ﺑﲔ ﺃﻫﻞ‬
‫ﺍﻵﺭﺍﺀ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﺎﺩﻉ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻛﻔﺮ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻦ ﻓﺮﻕ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ‬
‫ﺑﺎﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﰲ ﺷﺮﺡ ﺣﺪﻳﺚ ﺍﳌﻮﻃٍﺎ ﻭﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﺴﺎﺋﻠﻪ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﳉﺎﻣﻊ ﰲ ﺻﺤﻴﺢ‬

‫ﺍﳊﺪﻳﺚ ﺑﺎﺧﺘﺼﺎﺭ ﺍﻷﺳﺎﻧﻴﺪ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺻﺤﻬﺎ ﻭﺍﺟﺘﻼﺏ ﺃﻛﻤﻞ ﺃﻟﻔﺎﻇﻬﺎ ﻭﺃﺻﺢ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﻟﺘﻠﺨﻴﺺ ﻭﺍﻟﺘﺨﻠﻴﺺ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻓﺮﻭﻋﻬﺎ ﺍﻟﱵ ﻻ ﻧﺺ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﻨﺘﻘﻰ‬
‫ﺍﻹﲨﺎﻉ ﻭﺑﻴﺎﻧﻪ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﻻ ﻳﻌﺮﻑ ﻓﻴﻪ ﺍﺧﺘﻼﻑ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻟﺴﻴﺎﺳﺔ ﰲ ﻗﺴﻢ ﺳﲑ ﺍﳋﻠﻔﺎﺀ ﻭﻣﺮﺍﺗﺒﻬﺎ‬
‫ﻭﺍﻟﻨﺪﺏ ﻭﺍﻟﻮﺍﺟﺐ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﺧﻼﻕ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻛﺘﺎﺑﻪ ﺍﻟﻜﺒﲑ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻹﻳﺼﺎﻝ ﺇﱃ ﻓﻬﻢ ﻛﺘﺎﺏ ﺍﳋﺼﺎﻝ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﻛﺸﻒ ﺍﻹﻟﺒﺎﺱ ﻣﺎ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻟﻈﺎﻫﺮ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﺇﱃ ﺗﻮﺍﻟﻴﻒ ﻏﲑﻫﺎ ﻭﺭﺳﺎﺋﻞ ﰲ ﻣﻌﺎ ٍﻥ ﺷﱴ‬
‫ﲑ ﻋﺪﺩﻫﺎ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ ﺍﻷﺳﺎﻧﻴﺪ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺻﺤﻬﺎ ﻭﺍﺟﺘﻼﺏ ﺃﻛﻤﻞ ﺃﻟﻔﺎﻇﻬﺎ ﻭﺃﺻﺢ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﻛﺘﺎﺏ‬ ‫ﻛﺜ ﹴ‬
‫ﺍﻟﺘﻠﺨﻴﺺ ﻭﺍﻟﺘﺨﻠﻴﺺ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻓﺮﻭﻋﻬﺎ ﺍﻟﱵ ﻻ ﻧﺺ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﻨﺘﻘﻰ‬
‫ﺍﻹﲨﺎﻉ ﻭﺑﻴﺎﻧﻪ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﻻ ﻳﻌﺮﻑ ﻓﻴﻪ ﺍﺧﺘﻼﻑ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻟﺴﻴﺎﺳﺔ ﰲ ﻗﺴﻢ ﺳﲑ ﺍﳋﻠﻔﺎﺀ ﻭﻣﺮﺍﺗﺒﻬﺎ‬
‫ﻭﺍﻟﻨﺪﺏ ﻭﺍﻟﻮﺍﺟﺐ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﺧﻼﻕ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻛﺘﺎﺑﻪ ﺍﻟﻜﺒﲑ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻹﻳﺼﺎﻝ ﺇﱃ ﻓﻬﻢ ﻛﺘﺎﺏ ﺍﳋﺼﺎﻝ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﻛﺸﻒ ﺍﻹﻟﺒﺎﺱ ﻣﺎ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻟﻈﺎﻫﺮ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﺇﱃ ﺗﻮﺍﻟﻴﻒ ﻏﲑﻫﺎ ﻭﺭﺳﺎﺋﻞ ﰲ ﻣﻌﺎ ٍﻥ ﺷﱴ‬
‫ﲑ ﻋﺪﺩﻫﺎ‪.‬‬
‫ﻛﺜ ﹴ‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﻳﺼﻒ ﻣﺎ ﺃﺣﺮﻕ ﻟﻪ ﻣﻦ ﻛﺘﺒﻪ ﺍﺑﻦ ﻋﺒﺎﺩ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﺇﻥ ﲢﺮﻗﻮﺍ ﺍﻟﻘﺮﻃﺎﺱ ﻻ ﲢﺮﻗﻮﺍ ﺍﻟﺬﻱ ‪ ...‬ﺗﻀﻤﻨﻪ ﺍﻟﻘﺮﻃﺎﺱ ﺑﻞ ﻫﻮ ﰲ ﺻﺪﺭﻱ‬
‫ﻳﺴﲑ ﻣﻌﻲ ﺣﻴﺚ ﺍﺳﺘﻘﻠﺖ ﺭﻛﺎﺋﱯ ‪ ...‬ﻭﻳﻨﺰﻝ ﺇﻥ ﺃﻧﺰﻝ ﻭﻳﺪﻓﻦ ﰲ ﻗﱪﻱ‬
‫ﻕ ﻭﻛﺎﻏ ٍﺪ ‪ ...‬ﻭﻗﻮﻟﻮﺍ ﺑﻌﻠ ﹴﻢ ﻛﻲ ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺪﺭﻱ‬
‫ﺩﻋﻮﱐ ﻣﻦ ﺇﺣﺮﺍﻕ ﺭ ﹴ‬
‫ﻭﺇﻻ ﻓﻌﻮﺩﻭﺍ ﰲ ﺍﳌﻜﺎﺗﺐ ﺑﺪﺃﹰﺓ ‪ ...‬ﻓﻜﻢ ﺩﻭﻥ ﻣﺎ ﺗﺒﻐﻮﻥ ﷲ ﻣﻦ ﺳﺘﺮ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻛﺄﻧﻚ ﺑﺎﻟﺰﻭﺍﺭ ﱄ ﻗﺪ ﺗﺒﺎﺩﺭﻭﺍ ‪ ...‬ﻭﻗﻴﻞ ﳍﻢ ﺃﻭﺩﻯ ﻋﻠﻰ ﺑﻦ ﺃﲪﺪ‬
‫ﻚ ‪ ...‬ﻭﻛﻢ ﺃﺩﻣ ﹴﻊ ﺗﺬﺭﻯ ﻭﺧ ٍﺪ ﳐﺪﺩ‬
‫ﻓﻴﺎ ﺭﺏ ﳏﺰﻭ ٍﻥ ﻫﻨﺎﻙ ﻭﺿﺎﺣ ٍ‬
‫ﻋﻔﺎ ﺍﷲ ﻋﲏ ﻳﻮﻡ ﺃﺭﺣﻞ ﻇﺎﻋﻨﹰﺎ ‪ ...‬ﻋﻦ ﺍﻷﻫﻞ ﳏﻤﻮ ﹰﻻ ﺇﱃ ﺿﻴﻖ ﻣﻠﺤﺪ‬
‫ﻭﺃﺗﺮﻙ ﻣﺎ ﻗﺪ ﻛﻨﺖ ﻣﻌﺘﺒﻄﹰﺎ ﺑﻪ ‪ ...‬ﻭﺍﻟﻘﻰ ﺍﻟﺬﻱ ﺁﻧﺴﺖ ﻣﻨﻪ ﲟﺮﺻﺪ‬
‫ﻓﻮﺍﺭﺍ ﺣﱴ ﺇﻥ ﻛﺎﻥ ﺯﺍﺩﻱ ﻣﻘﺪﻣﹰﺎ ‪ ...‬ﻭﻳﺎ ﻧﺼﱯ ﺇﻥ ﻛﻨﺖ ﱂ ﺃﺗﺰﻭﺩ‬
‫ﻭﺑﺎﻟﺒﺪﺍﺋﻊ‪ ،‬ﻫﺬﺍ ﺍﳋﱪ ﻋﻠﻰ ﻭﻋﻮﺭﺓ ﻣﺎ ﺃﻭﺿﺤﻨﺎ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﻟﺪﺍﻓﻨﲔ ﳍﺎ ﻭﺍﻟﻄﺎﻣﺴﲔ ﶈﺎﺳﻨﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﻠﻴﺲ‬
‫ﻉ ﻓﻴﻤﺎ ﺃﺿﻴﻊ ﻣﻨﻪ‪ ،‬ﻓﺄﺯﻫﺪ ﺍﻟﻨﺎﺱ ﰲ ﻋﺎ ﹴﱂ ﺃﻫﻠﻪ ﻭﻗﺒﻠﻪ ﺭﺯﺉ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺘﺰﻫﺪﻫﻢ ﻋﻠﻰ ﻣﻦ ﻳﻘﺼﺮ ﻋﻨﻬﻢ‪ ،‬ﻭﺍﳊﺴﺪ‬
‫ﺑﺒﺪ ﹴ‬
‫ﺩﺍﺀ ﻭﻻ ﺩﻭﺍﺀ ﻟﻪ ‪ -‬ﺁﺧﺮ ﻛﻼﻡ ﺍﺑﻦ ﺣﻴﺎﻥ ‪ -‬ﻭﻷﰉ ﳏﻤ ٍﺪ ﻗﺼﻴﺪﺓ ﳜﺎﻃﺐ ﻬﺑﺎ ﻗﺎﺿﻲ ﺍﳉﻤﺎﻋﺔ ﺑﻘﺮﻃﺒﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﲑ ﻳﻔﺨﺮ ﻓﻴﻬﺎ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﻳﺬﻛﺮ ﺃﺻﻨﺎﻑ ﻣﺎ ﻋﻠﻢ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺑﻦ ﺑﺸ ﹴ‬
‫ﺃﻧﺎ ﺍﻟﺸﻤﺲ ﰲ ﺟﻮ ﺍﻟﺴﻤﺎﺀ ﻣﻨﲑﹰﺓ ‪ ...‬ﻭﻟﻜﻦ ﻋﻴﱯ ﺃﻥ ﻣﻄﻠﻌﻲ ﺍﻟﻐﺮﺏ‬
‫ﻭﻟﻮ ﺃﻧﲏ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﺸﺮﻕ ﻃﺎﻟﻊ ‪ ...‬ﳉﺪ ﻋﻠﻰ ﻣﺎ ﺿﺎﻉ ﻣﻦ ﺫﻛﺮﻯ ﺍﻟﻨﻬﺐ‬
‫ﻭﱃ ﳓﻮ ﺃﻛﻨﺎﻑ ﺍﻟﻌﺮﺍﻕ ﺻﺒﺎﺑﺔ ‪ ...‬ﻭﻻ ﻏﺮﻭ ﺃﻥ ﻳﺴﺘﻮﺣﺶ ﺍﻟﻜﻠﻒ ﺍﻟﺼﺐ‬
‫ﻓﺈﻥ ﻧﺰﻝ ﺍﻟﺮﲪﻦ ﺭﺣﻠﻲ ﻓﻴﻬﻢ ‪ ...‬ﻓﺤﻴﻨﺌ ٍﺬ ﻳﺒﺪﻭ ﺍﻟﺘﺄﺳﻒ ﻭﺍﻟﻜﺮﺏ‬
‫ﻓﻜﻢ ﻗﺎﺋ ﹴﻞ ﺃﻏﻔﻠﺘﻪ ﻭﻫﻮ ﺣﺎﺿﺮ ‪ ...‬ﻓﺄﻃﻠﺐ ﻣﺎ ﻋﻨﻪ ﳚﻲﺀ ﺑﻪ ﺍﻟﻜﺘﺐ‬
‫ﻫﻨﺎﻟﻚ ﺗﺪﺭﻯ ﺃﻥ ﻟﻠﻌﺒﺪ ﻏﺼ ﹰﺔ ‪ ...‬ﻭﺃﻥ ﻛﺴﺎﺩ ﺍﻟﻌﻠﻢ ﺁﻓﺘﻪ ﺍﻟﻘﺮﺏ‬
‫ﻓﻮﺍﻋﺠﺒﺎ ﻣﻦ ﻏﺎﺏ ﻋﻨﻬﻢ ﺗﺸﻮﻗﻮﺍ ‪ ...‬ﻟﻪ ﻭﺩﻧﻮ ﺍﳌﺮﺀ ﻣﻦ ﺩﺍﺭﻫﻢ ﺫﻧﺐ‬
‫ﻭﺇﻥ ﻣﻜﺎﻧﹰﺎ ﺿﺎﻕ ﻋﲎ ﻟﻀﻴﻖ ‪ ...‬ﻋﻠﻰ ﺃﻧﻪ ﻓﻴﺢ ﻣﺬﺍﻫﺒﻪ ﺳﻬﺐ‬
‫ﻭﺇﻥ ﺭﺟﺎ ﹰﻻ ﺿﻴﻌﻮﱐ ﻟﻀﻴﻊ ‪ ...‬ﻭﺇﻥ ﺯﻣﺎﻧﹰﺎ ﱂ ﺃﻧﻞ ﺧﺼﺒﻪ ﺟﺪﺏ‪.‬‬
‫ﻒ ﺧﲑ ﺃﺳﻮٍﺓ ‪ ...‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﺑﺎﻟﻨﱯ ﺍﺋﺘﺴﻲ ﺫﻧﺐ‬ ‫ﻭﻟﻜﻦ ﱄ ﰲ ﻳﻮﺳ ٍ‬
‫ﻕ ﻋﺘﺐ‬
‫ﻳﻘﻮﻝ ﻣﻘﺎﻝ ﺍﳊﻖ ﻭﺍﻟﺼﺪﻕ ﺇﻧﲎ ‪ ...‬ﺣﻔﻴﻆ ﻋﻠﻴﻢ ﻣﺎ ﻋﻠﻰ ﺻﺎﺩ ﹴ‬
‫ﻭﻟﻪ ﻣﺜﻠﻪ‪:‬‬
‫ﻳﻘﻮﻝ ﺃﺧﻲ‪ :‬ﺷﺠﺎﻙ ﺭﺣﻴﻞ ﺟﺴ ﹴﻢ ‪ ...‬ﻭﺭﻭﺣﻚ ﻣﺎﻟﻪ ﻋﻨﺎ ﺭﺣﻴﻞ‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺍﳌﻌﺎﻳﻦ ﻣﻄﻤﺌﻦ ‪ ...‬ﻟﺬﺍ ﻃﻠﺐ ﺍﳌﻌﺎﻳﻨﺔ ﺍﳋﻠﻴﻞ‬
‫ﺱ‪:‬‬
‫ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ ﻭﺃﻧﺸﺪﺗﻪ ﻗﻮﻝ ﻷﰊ ﻧﻮﺍ ﹴ‬
‫ﺐ ‪ ...‬ﰒ ﺩﻋﻪ ﺑﺮﻭﺿﺔ ﺇﺑﻠﻴﺲ‬ ‫ﻋﺮﺿﻦ ﻟﻠﺬﻱ ﲢﺐ ﲝ ﹴ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻧﺖ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﺤﻘﻴﻖ ﻓﻘﺎﻝ‪:‬‬
‫ﺃﺑﻦ ﻗﻮﻝ ﻭﺟﻪ ﺍﳊﻖ ﰲ ﻧﻔﺲ ﺳﺎﻣ ﹴﻊ ‪ ...‬ﻭﺩﻋﻪ ﻓﻨﻮﺭ ﺍﳊﻖ ﻳﺴﺮﻯ ﻭﻳﺸﺮﻕ‬
‫ﺳﻴﺆﻧﺴﻪ ﺭﻓﻘﹰﺎ ﻭﻳﻨﺴﻰ ﻧﻔﺎﺭﻩ ‪ ...‬ﻛﻤﺎ ﻧﺴﻰ ﺍﻟﻘﻴﺪ ﺍﳌﻮﺛﻖ ﻣﻄﻠﻖ‬

‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻮﺍﺣﺪﻱ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﺻﻠﻬﻢ ﻣﻦ ﺳﺎﻭﺓ‪ ،‬ﻭﻫﻢ ﺃﻭﻻﺩ ﺍﻟﺘﺠﺎﺭ‪ ،‬ﻭﻛﺎﻧﺎ ﺃﺧﻮﻳﻦ ﻋﻠﻰ ﻫﺬﺍ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻛﻞ ﻗﺪ ﺭﻭﻯ ﺍﻟﻌﻠﻢ‬
‫ﻭﺣﺪﺙ‪ .‬ﺫﻛﺮﳘﺎ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﰲ ﺍﻟﺴﻴﺎﻕ ﻗﺎﻝ‪ :‬ﻣﺎﺕ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪﻱ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻭﺳﺘﲔ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﺎﺕ ﺃﺧﻮﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﲦﺎﻧﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻛﻼﳘﺎ ﺑﻨﻴﺴﺎﺑﻮﺭ‪.‬‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ‪ ،‬ﻓﺄﻣﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﻓﻬﻮ ﺍﻹﻣﺎﻡ ﺍﳌﺼﻨﻒ ﺍﳌﻔﺴﺮ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺃﺳﺘﺎﺫ ﻋﺼﺮﻩ ﻭﻭﺍﺣﺪ ﺩﻫﺮﻩ‪ ،‬ﺃﻧﻔﻖ ﺻﺒﺎﻩ‬
‫ﻭﺃﻳﺎﻡ ﺷﺒﺎﺑﻪ ﰲ ﺍﻟﺘﺤﺼﻴﻞ‪ ،‬ﻓﺄﺗﻘﻦ ﺍﻷﺻﻮﻝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻃﺎﻕ ﻋﻠﻰ ﺃﻋﻼﻡ ﺍﻷﻣﺔ‪ ،‬ﻭﺗﺘﻠﻤﺬ ﻷﰊ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺮﻭﺿﻲ‬
‫ﺍﻷﺩﻳﺐ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻀﺮﻳﺮ ﺍﻟﻘﻬﻨﺪﺯﻱ‪ ،‬ﻭﺳﺎﻓﺮ ﰲ ﻃﻠﺐ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻭﻻﺯﻡ ﳎﺎﻟﺲ ﺍﻟﺜﻌﺎﻟﱯ ﰲ‬
‫ﲢﺼﻴﻞ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺃﺩﺭﻙ ﺍﻟﺮﻣﺎﺩﻱ ﻭﺃﻛﺜﺮ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻷﺻﻢ ﻭﺃﺧﺬ ﰲ ﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﻓﺠﻤﻊ ﻛﺘﺎﺏ ﺍﻟﻮﺟﻴﺰ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺒﺴﻴﻂ‪ ،‬ﻛﻞ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﺠﻤﻟﻴﺪ‪ ،‬ﻭﺃﺣﺴﻦ ﻛﻞ ﺍﻹﺣﺴﺎﻥ ﰲ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻨﻘﲑ‪،‬‬
 ‫ﻭﻟﻪ ﻛﺘﺎﺏ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ﻭﺍﶈﺼﻮﻝ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳌﺘﻨﱯ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﻹﻏﺮﺍﺏ ﰲ ﺍﻹﻋﺮﺍﺏ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻛﺘﺎﺏ ﻧﻔﻲ ﺍﻟﺘﺤﺮﻳﻒ ﻋﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﺸﺮﻳﻒ‪ .‬ﻭﻗﻌﺪ ﻟﻺﻓﺎﺩﺓ ﻭﺍﻟﺘﺪﺭﻳﺲ ﺳﻨﲔ‪ ،‬ﻭﲣﺮﺝ ﺑﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﺋﻤﺔ ﲰﻌﻮﺍ ﻣﻨﻪ ﻭﻗﺮﺀﻭﺍ ﻋﻠﻴﻪ ﻭﺑﻠﻐﻮﺍ‬
‫ﳏﻞ ﺍﻹﻓﺎﺩﺓ‪ ،‬ﻭﻋﺎﺵ ﺳﻨﲔ ﻣﻠﺤﻮﻇﹰﺎ ﻣﻦ ﺍﻟﻨﻈﺎﻡ ﻭﺃﺧﻴﻪ ﺑﻌﲔ ﺍﻹﻋﺰﺍﺯ ﻭﺍﻹﻛﺮﺍﻡ‪ ،‬ﻭﻛﺎﻥ ﺣﻘﻴﻘﻴﹰﺎ ﺑﻜﻞ ﺍﺣﺘﺮﺍ ﹴﻡ‬
‫ﻭﺇﻋﻈﺎﻡ‪ ،‬ﻟﻮﻻ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﻣﻦ ﻏﻤﺰﻩ ﻭﺇﺯﺭﺍﺋﻪ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﻭﺑﺴﻄﻪ ﺍﻟﻠﺴﺎﻥ ﻓﻴﻬﻢ ﺑﻐﲑ ﻣﺎ ﻳﻠﻴﻖ‬
‫ﲟﺎﺿﻴﻬﻢ‪ ،‬ﻋﻔﺎ ﺍﷲ ﻋﻨﺎ ﻭﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ‪ :‬ﻭﺃﺟﺎﺯ ﱄ ﲨﻴﻊ ﻣﺴﻤﻮﻋﺎﺗﻪ ﺫﻛﺮﻩ ﺍﳊﺴﻦ ﺑﻦ ﺍﳌﻈﻔﺮ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻓﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﻟﻮﺍﺣﺪﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻫﻮ ﺍﻟﺬﻱ ﻗﻴﻞ ﻓﻴﻪ‪:‬‬
‫ﻗﺪ ﲨﻊ ﺍﻟﻌﺎﱂ ﰲ ﻭﺍﺣﺪ ‪ ...‬ﻋﺎﳌﻨﺎ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻮﺍﺣﺪﻱ‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻏﺮﺭ ﺷﻌﺮﻩ‬
‫ﻼ ﻭﻣﺮﺣﺒﹰﺎ ‪ ...‬ﺑﻘﻴﺖ ﻋﻠﻰ ﺍﻷﻳﺎﻡ ﻣﺎ ﻫﺒﺖ ﺍﻟﺼﺒﺎ‬
‫ﺃﻳﺎ ﻗﺎﺩﻣﹰﺎ ﻣﻦ ﻃﻮﺱ ﺃﻫ ﹰ‬
‫ﻟﻌﻤﺮﻱ ﻟﺌﻦ ﺃﺣﻴﺎ ﻗﺪﻭﻣﻚ ﻣﺪﻧﻔﹰﺎ ‪ ...‬ﲝﺒﻚ ﺻﺒﺎ ﰲ ﻫﻮﺍﻙ ﻣﻌﺬﺑﺎ‬
‫ﻳﻈﻞ ﺃﺳﲑ ﺍﻟﻮﺟﺪ ﻬﻧﺐ ﺻﺒﺎﺑ ٍﺔ ‪ ...‬ﻭﳝﺴﻲ ﻋﻠﻰ ﲨﺮ ﺍﻟﻐﻀﺎ ﻣﺘﻘﻠﺒﺎ‬
‫ﻓﻜﻢ ﺯﻓﺮ ٍﺓ ﻗﺪ ﻫﺠﺘﻬﺎ ﻟﻮ ﺯﻓﺮﻬﺗﺎ ‪ ...‬ﻋﻠﻰ ﺳﺪ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﺃﻣﺴﻰ ﻣﺬﻭﺑﺎ‬
‫ﻭﻛﻢ ﻟﻮﻋﺔ ﻗﺎﺳﻴﺖ ﻳﻮﻡ ﺗﺮﻛﺘﲏ ‪ ...‬ﺃﻻﺣﻆ ﻣﻨﻚ ﺍﻟﺒﺪﺭ ﺣﲔ ﺗﻐﻴﺒﺎ‬
‫ﻭﻋﺎﺩ ﺍﻟﻨﻬﺎﺭ ﺍﻟﻄﻠﻖ ﺃﺳﻮﺩ ﻣﻈﻠﻤﹰﺎ ‪ ...‬ﻭﻋﺎﺩ ﺳﻨﺎ ﺍﻹﺻﺒﺎﺡ ﺑﻌﺪﻙ ﻏﻴﻬﺒﺎ‬
‫ﻭﺃﺻﺒﺢ ﺣﺴﻦ ﺍﻟﺼﱪ ﻋﲎ ﻇﺎﻋﻨﹰﺎ ‪ ...‬ﻭﺣﺪﺩ ﳓﻮﻱ ﺍﻟﺒﲔ ﻧﺎﺑﹰﺎ ﻭﳐﻠﺒﺎ‬
‫ﻓﺄﻗﺴﻢ ﻟﻮ ﺃﺑﺼﺮﺕ ﻃﺮﰲ ﺑﺎﻛﻴﹰﺎ ‪ ...‬ﻟﺸﺎﻫﺪﺕ ﺩﻣﻌﹰﺎ ﺑﺎﻟﺪﻣﺎﺀ ﳐﻀﺒﺎ‬
‫ﻣﺴﺎﻟﻚ ﳍ ﹴﻮ ﺳﺪﻫﺎ ﺍﻟﻮﺟﺪ ﻭﺍﳉﻮﻯ ‪ ...‬ﻭﺭﻭﺽ ﺳﺮﻭ ﹴﺭ ﻋﺎﺩ ﺑﻌﺪﻙ ﳎﺪﺑﺎ‬
‫ﻓﺪﺍﺅﻙ ﺭﻭﺣﻲ ﻳﺎ ﺑﻦ ﺃﻛﺮﻡ ﻭﺍﻟ ٍﺪ ‪ ...‬ﻭﻳﺎ ﻣﻦ ﻓﺆﺍﺩﻱ ﻏﲑ ﺣﺒﺒﻪ ﻗﺪ ﺃﰊ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ‪:‬‬
‫ﺗﺸﻮﻫﺖ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺑﺪﺕ ﻋﻮﺍﺭﻫﺎ ‪ ...‬ﻭﺿﺎﻗﺖ ﻋﻠﻲ ﺍﻷﺭﺽ ﺑﺎﻟﺮﺣﺐ ﻭﺍﻟﺴﻌﻪ‬
‫ﻭﺃﻇﻠﻢ ﰲ ﻋﻴﲏ ﺿﻴﺎﺀ ﻬﻧﺎﺭﻫﺎ ‪ ...‬ﻟﺘﻮﺩﻳﻊ ﻣﻦ ﻗﺪ ﺑﺎﻥ ﻋﲎ ﺑﺄﺭﺑﻌﺔ‬
‫ﻓﺆﺍﺩﻱ ﻭﻋﻴﺸﻲ ﻭﺍﳌﺴﺮﺓ ﻭﺍﻟﻜﺮﻯ ‪ ...‬ﻓﺈﻥ ﻋﺎﺩ ﻋﺎﺩ ﺍﻟﻜﻞ ﻭﺍﻷﻧﺲ ﻭﺍﻟﺪﻋﻪ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻮﺍﺣﺪﻱ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﺒﺴﻴﻂ‪ :‬ﻭﺃﻇﻨﲏ ﱂ ﺁﻝ ﺟﻬﺪﹰﺍ ﰲ ﺇﺣﻜﺎﻡ ﺃﺻﻮﻝ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺣﺴﺐ ﻣﺎ‬
‫ﻳﻠﻴﻖ ﺑﺰﻣﻨﻨﺎ ﻫﺬﺍ ﻭﺗﺴﻌﺔ ﺳﻨﻮ ﻋﻤﺮﻱ ﻋﻠﻰ ﻗﻠﺔ ﺃﻋﺪﺍﺩﻫﺎ ﻓﻘﺪ ﻭﻓﻖ ﺍﷲ ﻭﻟﻪ ﺍﳊﻤﺪ‪ ،‬ﺣﱴ ﺍﻗﺘﺒﺴﺖ ﻛﻞ ﻣﺎ ﺍﺣﺘﺠﺖ‬
‫ﺇﻟﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻦ ﻣﻈﺎﻧﻪ ﻭﺃﺧﺬﺗﻪ ﻣﻦ ﻣﻌﺎﺩﻧﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﻠﻐﺔ ﻓﻘﺪ ﺩﺭﺳﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﺑﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻌﺮﻭﺿﻲ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺣﻨﻖ ﺍﻟﺘﺴﻌﲔ ﰲ ﺧﺪﻣﺔ ﺍﻷﺩﺏ‪ ،‬ﻭﺃﺩﺭﻙ ﺍﳌﺸﺎﻳﺦ‬
‫ﺍﻟﻜﺒﺎﺭ ﻭﻗﺮﺃ ﻋﻠﻴﻬﻢ ﻭﺭﻭﻱ ﻋﻨﻬﻢ ﻛﺄﰊ ﻣﻨﺼﻮ ﹴﺭ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺭﻭﻱ ﻋﻨﻪ ﻛﺘﺎﺏ ﺍﻟﺘﻬﺬﻳﺐ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺃﺩﺭﻙ‬
‫ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻌﺎﻣﺮﻱ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﻷﺳﺪﻱ‪ ،‬ﻭﺃﺑﺎ ﻧﺼ ﹴﺮ ﻇﺎﻫﺮ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻟﻮﺯﻳﺮﻱ‪ ،‬ﻭﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻟﺮﺧﺠﻲ‪ ،‬ﻭﻫﺆﻻﺀ‬
‫ﻛﺎﻧﻮﺍ ﻓﺮﺳﺎﻥ ﺍﻟﺒﻼﻏﺔ ﻭﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﲰﻊ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﻻﺳﻢ ﻭﺭﻭﻱ ﻋﻨﻪ‪ ،‬ﻭﺍﺳﺘﺨﻠﻔﻪ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ‬
‫ﻋﻠﻰ ﺩﺭﺳﻪ ﻋﻨﺪ ﻏﻴﺒﺘﻪ‪ ،‬ﻭﻟﻪ ﺍﳌﻨﺼﻔﺎﺕ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻻﺳﺘﺪﺭﺍﻛﺎﺕ ﻋﻠﻰ ﺍﻟﻔﺤﻮﻝ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﻛﻨﺖ‬
‫ﻗﺪ ﻻﺯﻣﺘﻪ ﺳﻨﲔ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﺃﺧﺮﺝ ﻟﻐﺮﻭﻬﺑﺎ‪ ،‬ﺃﲰﻊ ﻭﺃﻗﺮﺃ ﻭﺃﻋﻠﻖ ﻭﺃﺣﻔﻆ ﻭﺃﲝﺚ ﻭﺃﺫﺍﻛﺮ‬
‫ﺃﺻﺤﺎﺑﻪ ﻣﺎ ﺑﲔ ﻃﺮﰲ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﻭﺍﻭﻳﻦ ﻭﺍﻟﻠﻐﺔ ﺣﱴ ﻋﺎﺑﲏ ﺷﻴﺨﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻳﻮﻣﹰﺎ‬
‫ﻭﻗﺎﻝ‪ :‬ﺇﻧﻚ ﱂ ﺗﺒﻖ ﺩﻳﻮﺍﻧﹰﺎ ﻣﻦ ﺍﻟﺸﻌﺮ ﺇﻻ ﻗﻀﻴﺖ ﺣﻘﻪ‪ ،‬ﺃﻣﺎ ﺁﻥ ﻟﻚ ﺃﻥ ﺗﺘﻔﺮﻍ ﻟﺘﻔﺴﲑ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺗﻘﺮﺅﻩ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺗﺄﺗﻴﻪ ﺍﻟﺒﻌﺪﺍﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﻟﺒﻼﺩ ﻭﺗﺘﺮﻛﻪ ﺃﻧﺖ ﻋﻠﻰ ﻗﺮﺏ ﻣﺎ ﺑﻴﻨﻨﺎ ﻣﻦ ﺍﳉﻮﺍﺭ‪ ،‬ﻳﻌﲏ ﺍﻷﺳﺘﺎﺫ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺜﻌﻠﱯ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﺑﺖ ﺇﳕﺎ ﺃﺗﺪﺭﺝ ﻬﺑﺬﺍ ﺇﱃ ﺫﻟﻚ ﺍﻟﺬﻱ ﺗﺮﻳﺪ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺃﺣﻜﻢ‬
‫ﺐ ﱂ ﺃﺭﻡ ﰲ ﻏﺮﺽ ﺍﻟﺘﻔﺴﲑ ﻣﻦ ﻛﺘﺐ‪ ،‬ﰒ ﱂ ﺃﻏﺐ ﺯﻳﺎﺭﺗﻪ ﰲ ﻳﻮ ﹴﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺣﱴ ﺣﺎﻝ ﺑﻴﻨﻨﺎ ﻗﺪﺭ‬
‫ﺍﻷﺩﺏ ﲜﺪ ﻭﺗﻌ ﹴ‬
‫ﺍﳊﻤﺎﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻨﺤﻮ ﻓﺈﱐ ﳌﺎ ﻛﻨﺖ ﰲ ﻣﻴﻤﺔ ﺻﺒﺎﻱ ﻭﺷﺮﺥ ﺷﺒﻴﺒﱵ ﻭﻗﻌﺖ ﺇﱃ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺑﺮﻉ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﰲ ﻟﻄﺎﺋﻒ ﺍﻟﻨﺤﻮ ﻭﻏﻮﺍﻣﻀﻪ‪ ،‬ﻭﺃﻋﻠﻤﻬﻢ ﲟﻀﺎﻳﻖ ﻃﺮﻕ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻭﺣﻘﺎﺋﻘﻬﺎ‪ ،‬ﻭﻟﻌﻠﻪ ﺗﻔﺮﺱ ﰲ ﻭﺗﻮﺳﻢ ﺍﳋﲑ ﻟﺪﻱ‪ ،‬ﲡﺮﺩ ﻟﺘﺨﺮﳚﻲ ﻭﺻﺮﻑ ﻭﻛﺪﻩ ﺇﱃ ﺗﺄﺩﻳﱯ ﻭﱂ ﻳﺪﺧﺮ ﻋﲎ ﺷﻴﺌﹰﺎ‬
‫ﻣﻦ ﻣﻜﻨﻮﻥ ﻣﺎ ﻋﻨﺪﻩ ﺣﱴ ﺍﺳﺘﺄﺛﺮﱐ ﺑﺄﻓﻼﺫﻩ‪ ،‬ﻭﺳﻌﺪﺕ ﺑﻪ ﺃﻓﻀﻞ ﻣﺎ ﺳﻌﺪ ﺗﻠﻤﻴﺬ ﺑﺄﺳﺘﺎﺫﻩ‪ ،‬ﻭﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺟﻮﺍﻣﻊ‬
‫ﺍﻟﻨﺤﻮ ﻭﺍﻟﺘﺼﺮﻳﻒ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﻋﻠﻘﺖ ﻋﻨﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻣﺎﺋﺔ ﺟﺰﺀ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﻭﲰﻌﺖ ﻣﻨﻪ ﺃﻛﺜﺮ ﻣﺼﻨﻔﺎﺗﻪ ﰲ‬
‫ﺍﻟﻨﺤﻮ ﻭﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻌﻠﻞ‪ ،‬ﻭﺧﻀﲏ ﺑﻜﺘﺎﺑﻪ ﺍﻟﻜﺒﲑ ﰲ ﻋﻠﻞ ﺍﻟﻘﺮﺍﺀﺓ ﺍﳌﺮﺗﺒﺔ ﰲ ﻛﺘﺎﺏ ﺍﻟﻐﺎﻳﺔ ﻻﺑﻦ ﻣﻬﺮﺍﻥ‪ ،‬ﰒ ﻭﺭﺩ‬
‫ﻋﻠﻴﻨﺎ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻤﺮﺍﻥ ﺍﳌﻐﺮﰊ ﺍﳌﺎﻟﻜﻲ ﻭﻛﺎﻥ ﻭﺍﺣﺪ ﺩﻫﺮﻩ ﻭﺑﺎﻗﻌﺔ ﻋﺼﺮﻩ ﰲ ﻋﻠﻢ ﺍﻟﻨﺤﻮ‪ ،‬ﱂ ﻳﻠﺤﻖ ﺃﺣﺪ ﳑﻦ‬
‫ﲰﻌﻨﺎﻩ ﺷﺄﻭﻩ ﰲ ﻣﻌﺮﻓﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻟﻘﺪ ﺻﺤﺒﺘﻪ ﻣﺪ ﹰﺓ ﰲ ﻣﻘﺎﻣﻪ ﻋﻨﺪﻧﺎ ﺣﱴ ﺍﺳﺘﻨﺰﻓﺖ ﻏﺮﺭ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﻗﺮﺍﺀﺍﺕ ﺃﻫﻞ ﺍﻷﻣﺼﺎﺭ ﻭﺍﺧﺘﻴﺎﺭﺍﺕ ﺍﻷﺋﻤﺔ ﻓﺈﱐ ﺍﺧﺘﻠﻔﺖ ﺇﱃ ﺍﻷﺳﺘﺎﺫ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺴﱵ ﺭﲪﻪ ﺍﷲ‬
‫ﺕ ﻛﺜﲑﹰﺓ ﻻ ﲢﺼﻰ‪ ،‬ﺣﱴ ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻃﺮﻳﻘﺔ ﺍﻷﺳﺘﺎﺫ ﺃﰊ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ‬ ‫ﻭﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺧﺘﻤﺎ ٍ‬
‫ﺑﻦ ﻣﻬﺮﺍﻥ‪ ،‬ﰒ ﺫﻫﺒﺖ ﺇﱃ ﺍﻹﻣﺎﻣﲔ ﺃﰊ ﻋﺜﻤﺎﻥ ﺳﻌﻴﺪ ﺑﻦ ﳏﻤﺪ ﺍﳊﲑﻱ ﻭﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻔﺎﺭﺳﻲ‪،‬‬
‫ﻭﻛﺎﻧﺎ ﻗﺪ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻬﻤﺎ ﺍﻟﺮﻳﺎﺳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﺷﲑ ﺇﻟﻴﻬﻤﺎ ﺑﺎﻷﺻﺎﺑﻊ ﰲ ﻋﻠﻮ ﺍﻟﺴﻦ ﻭﺭﺅﻳﺔ ﺍﳌﺸﺎﻳﺦ ﻭﻛﺜﺮﺓ‬
‫ﺍﻟﺘﻼﻣﺬﺓ ﻭﻏﺰﺍﺭﺓ ﺍﻟﻌﻠﻮﻡ ﻭﺍﺭﺗﻔﺎﻉ ﺍﻷﺳﺎﻧﻴﺪ ﻭﺍﻟﻮﺛﻮﻕ ﻬﺑﺎ‪ ،‬ﻓﻘﺮﺃﺕ ﻋﻠﻴﻬﻤﺎ ﻭﺃﺧﺬﺕ ﻣﻦ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺣﻈﹰﺎ‬
‫ﻭﺍﻓﺮﹰﺍ ﺑﻌﻮﻥ ﺍﷲ ﻭﺣﺴﻦ ﺗﻮﻓﻴﻘﻪ‪ ،‬ﻭﻗﺮﺃﺕ ﻋﻠﻰ ﺍﻷﺳﺘﺎﺫ ﺳﻌﻴ ٍﺪ ﻣﺼﻨﻔﺎﺕ ﺍﺑﻦ ﻣﻬﺮﺍﻥ‪ ،‬ﻭﺭﻭﻯ ﻟﻨﺎ ﻛﺘﺐ ﺃﰊ ﻋﻠﻲ‪،‬‬
‫ﺍﻟﻔﺴﻮﻱ ﻋﻨﻪ‪ ،‬ﻭﻗﺮﺃﺕ ﻋﻠﻴﻪ ﻟﻔﻈﻲ ﻛﺘﺎﺏ ﺍﻟﺰﺟﺎﺝ ﲝﻖ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺍﺑﻦ ﻣﻘﺴ ﹴﻢ ﻋﻨﻪ‪ ،‬ﻭﲰﻊ ﺑﻘﺮﺍﺀﰐ ﺍﳋﻠﻖ ﺍﻟﻜﺜﲑ‪،‬‬
‫ﰒ ﻓﺮﻏﺖ ﻟﻸﺳﺘﺎﺫ ﺃﰊ ﺇﺳﺤﺎﻕ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺜﻌﻠﱯ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﺧﲑ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻞ ﲝﺮﻫﻢ‪ ،‬ﻭﳒﻢ‬
‫ﺍﻟﻔﻀﻼﺀ ﺑﻞ ﻳﺪﺭﻫﻢ‪ ،‬ﻭﺯﻳﻦ ﺍﻷﺋﻤﺔ ﺑﻞ ﻓﺨﺮﻫﻢ‪ ،‬ﻭﺃﻭﺣﺪ ﺍﻷﻣﺔ ﺑﻞ ﺻﺪﺭﻫﻢ‪ ،‬ﻭﻟﻪ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻠﻘﺐ ﺑﺎﻟﻜﺸﻒ‬
‫ﻭﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺬﻱ ﺭﻓﻌﺖ ﺑﻪ ﺍﳌﻄﺎﻳﺎ ﰲ ﺍﻟﺴﻬﻞ ﻭﺍﻷﻭﻋﺎﺭ‪ ،‬ﻭﺳﺎﺭﺕ ﺑﻪ ﺍﻟﻔﻠﻚ ﰲ ﺍﻟﺒﺤﺎﺭ‪ ،‬ﻭﻫﺒﺖ‬
‫ﻫﺒﻮﺏ ﺍﻟﺮﻳﺢ ﰲ ﺍﻷﻗﻄﺎﺭ‪:‬‬
‫ﻓﺴﺎﺭ ﻣﺴﲑ ﺍﻟﺸﻤﺲ ﰲ ﻛﻞ ﺑﻠﺪ ٍﺓ ‪ ...‬ﻭﻫﺐ ﻫﺒﻮﺏ ﺍﻟﺮﻳﺢ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ‬
 ‫ﻭﺃﺻﻔﻘﺖ ﻋﻠﻴﻪ ﻛﺎﻓﺔ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﳓﻠﻬﻢ‪ ،‬ﻭﺃﻗﺮﻭﺍ ﻟﻪ ﺑﺎﻟﻔﻀﻴﻠﺔ ﰲ ﺗﺼﻨﻴﻔﻪ ﻣﺎ ﱂ ﻳﺴﺒﻖ ﺇﱃ ﻣﺜﻠﻪ‪ ،‬ﻓﻤﻦ‬
‫ﺃﺩﺭﻛﻪ ﻭﺻﺤﺒﻪ ﻋﻠﻢ ﺃﻥ ﻣﻨﻘﻄﻊ ﺍﻟﻘﺮﻳﻦ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺪﺭﻛﻪ ﻓﻠﻴﻨﻈﺮ ﰲ ﻣﺼﻨﻔﺎﺗﻪ ﻟﻴﺴﺘﺪﻝ ﻬﺑﺎ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﲝﺮﹰﺍ ﻻ‬
‫ﻳﻨﺰﻑ‪ ،‬ﻭﻏﻤﺮﹰﺍ ﻻ ﻳﺴﱪ‪ ،‬ﻭﻗﺮﺃﺕ ﻋﻠﻴﻪ ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﻤﺎﺋﺔ ﺟﺰﺀٍ‪ ،‬ﻣﻨﻬﺎ ﺗﻔﺴﲑﻩ ﺍﻟﻜﺒﲑ ﻭﻛﺘﺎﺑﻪ ﺍﳌﻌﻨﻮﻥ‬
‫ﺑﺎﻟﻜﺎﻣﻞ ﰲ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻟﻮ ﺃﺛﺒﺖ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﺃﺩﺭﻛﺘﻬﻢ ﻭﺍﻗﺘﺒﺴﺖ ﻋﻨﻬﻢ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﻣﺸﺎﻳﺦ‬
‫ﺏ ﺃﺭﺟﻮ‬
‫ﻧﻴﺴﺎﺑﻮﺭ ﻭﺳﺎﺋﺮ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﻭﻃﺄﻬﺗﺎ ﻃﺎﻝ ﺍﳋﻄﺐ ﻭﻣﻞ ﺍﻟﻨﺎﻇﺮ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺨﺮﺕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﰲ ﲨﻊ ﻛﺘﺎ ﹴ‬
‫ﺃﻥ ﳝﺪﱐ ﺍﷲ ﻓﻴﻪ ﺑﺘﻮﻓﻴﻘﻪ ﻣﺸﺘﻤ ﹴﻞ ﻋﻠﻰ ﻣﺎ ﻧﻘﻤﺖ ﻋﻠﻰ ﻏﲑﻱ ﺇﳘﺎﻟﻪ‪ ،‬ﻭﻧﻌﻴﺖ ﻋﻠﻴﻪ ﺇﻏﻔﺎﻟﻪ‪ ،‬ﻻ ﻳﺪﻉ ﳌﻦ ﺗﺄﻣﻠﻪ‬
‫ﺣﺎﺭ ﹰﺓ ﰲ ﺻﺪﺭﻩ ﺣﱴ ﳜﺮﺟﻪ ﻣﻦ ﻇﻠﻤﺔ ﺍﻟﺮﻳﺐ ﻭﺍﻟﺘﺨﻤﲔ‪ ،‬ﺇﱃ ﻧﻮﺭ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻴﻘﲔ‪ ،‬ﻫﺬﺍ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﺄﻣﻞ‬
‫ﻣﺮﺗﺎﺿﹰﺎ ﰲ ﺻﻨﻌﺔ ﺍﻷﺩﺏ ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻣﻬﺘﺪﻳﹰﺎ ﺑﻄﺮﻕ ﺍﳊﺠﺎﺝ ﻗﺎﺭﺣﹰﺎ ﰲ ﺳﻠﻮﻙ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﻓﺄﻣﺎ ﺍﳉﺬﻉ ﺍﳌﺮﺧﻰ ﻣﻦ‬
‫ﻂﰲ‬‫ﺍﳌﺘﻘﺒﺴﲔ‪ ،‬ﻭﺍﻟﺮﻳﺾ ﺍﻟﻜﺰ ﻣﻦ ﺍﳌﺒﺘﺪﺋﲔ‪ ،‬ﻓﺈﻧﻪ ﻣﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻛﻤﺰﺍﻭ ﹴﻝ ﻏﻠﻘﹰﺎ ﺿﺎﻉ ﻋﻨﻪ ﺍﳌﻔﺘﺎﺡ‪ ،‬ﻭﻣﺘﺨﺒ ٍ‬
‫ﻇﻠﻤﺎﺀ ﻟﻴ ﹴﻞ ﺧﺎﻧﻪ ﺍﳌﺼﺒﺎﺡ‪:‬‬
‫ﲔ ﻳﺮﻳﺪ ﻧﻜﺎﺡ ﺑﻜﺮ‬‫ﳛﺎﻭﻝ ﻓﺘﻖ ﻏﻴ ﹴﻢ ﻭﻫﻮ ﻳﺄﰉ ‪ ...‬ﻛﻌﻨ ﹴ‬
‫ﰒ ﻗﺎﻝ ﺑﻌﺪ ﻛﻼ ﹴﻡ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﺠﺎﻟﺔ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻗﺒﺴﺔ ﺍﻟﻌﺠﻼﻥ‪ ،‬ﻭﺗﺬﻛﺮﺓ ﻳﺴﺘﺼﺤﺒﻬﺎ ﺍﻟﺮﺟﻞ ﺣﻴﺚ ﺣﻞ‬
‫ﻭﺍﺭﲢﻞ‪ ،‬ﻭﺇﻥ ﺃﻧﺴﺊ ﺍﻷﺟﻞ ﻭﺃﺭﺧﻰ ﺍﻟﻄﻮﻝ‪ ،‬ﻭﺃﻧﻈﺮﱐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﺣﱴ ﻳﺘﻠﻔﻊ ﺑﺎﳌﺸﻴﺐ ﺍﻟﻌﺬﺍﺭ‪ ،‬ﺃﺭﺩﻓﺘﻪ ﺑﻜﺘﺎﺏ‬
‫ﺃﻧﻀﺠﻪ ﺑﻨﺎﺭ ﺍﻟﺮﻭﻳﺔ‪ ،‬ﻭﺃﺭﺩﺩﻩ ﻋﻠﻰ ﺭﻭﺍﻕ ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻭﺃﺿﻤﻨﻪ ﻋﺠﺎﺋﺐ ﻣﺎ ﻛﺘﺒﺘﻪ‪ ،‬ﻭﻟﻄﺎﺋﻒ ﻣﺎ ﲨﻌﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﷲ‬
‫ﺍﳌﻌﻮﻝ ﰲ ﺗﻴﺴﲑ ﻣﺎ ﺭﻣﺖ‪ ،‬ﻭﻟﻪ ﺍﳊﻤﺪ ﻛﻠﻤﺎ ﻗﻌﺪﺕ ﺃﻭ ﻗﻤﺖ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﻨﺠﻜﺮﺩﻱ‬

‫ﻭﻓﻨﺠﻜﺮﺩ ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ ﻧﻴﺴﺎﺑﻮﺭ ﻋﻠﻰ ﺣﺪ ﺍﻟﺪﺭﺏ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿﻼﹰ‪ ،‬ﺫﻛﺮﻩ ﺍﳌﻴﺪﺍﱐ ﰲ ﺧﻄﺒﺔ ﻛﺘﺎﺏ ﺍﻟﺴﺎﻣﻲ‬
‫ﻭﺃﺛﲏ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻋﻦ ﲦﺎﻧﲔ ﺳﻨﺔﹰ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﻮﺷﺎﺡ ﻓﻘﺎﻝ‪ :‬ﺍﻹﻣﺎﻡ ﻋﻠﻲ‬
‫ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﻨﺠﻜﺮﺩﻱ ﺍﳌﻠﻘﺐ ﺑﺸﻴﺦ ﺍﻷﻓﺎﺿﻞ ﺃﻋﺠﻮﺑﺔ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﺁﻳﺔ ﺃﻗﺮﺍﻧﻪ‪ ،‬ﻭﺷﻴﺦ ﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻭﺍﳌﻤﺘﻄﻲ ﻏﻮﺍﺭﺏ‬
‫ﺍﻟﱪﺍﻋﺔ‪ .‬ﻭﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﻟﻔﺎﺭﺳﻲ ﻓﻘﺎﻝ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﻨﺠﻜﺮﺩﻱ ﺍﻷﺩﻳﺐ ﺍﻟﺒﺎﺭﻉ ﺻﺎﺣﺐ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ‬
‫ﺍﳉﺎﺭﻳﲔ ﰲ ﺳﻠﻚ ﺍﻟﺴﻼﺳﺔ‪ ،‬ﻗﺮﺃ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﻳﻌﻘﻮﺏ ﺍﺑﻦ ﺃﲪﺪ ﺍﻷﺩﻳﺐ ﻭﻏﲑﻩ‪ ،‬ﻭﺃﺣﻜﻤﻬﺎ ﻭﲣﺮﺝ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﺻﺎﺑﺘﻪ‬
‫ﻋﻠﺔ ﻟﺰﻣﺘﻪ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ‪ ،‬ﻭﻣﺎﺕ ﺑﻨﻴﺴﺎﺑﻮﺭ ﰲ ﺛﺎﻟﺚ ﻋﺸﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪:‬‬
‫ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺯﻣﺎﻧﻨﺎ ﺫﺍ‪ .‬ﺯﻣﺎﻥ ﺳﻮﺀ ‪ ...‬ﻻ ﺧﲑ ﻓﻴﻪ ﻭﻻ ﺻﻼﺣﺎ‬
‫ﻫﻞ ﻳﺒﺼﺮ ﺍﳌﺒﻠﺴﻮﻥ ﻓﻴﻪ ‪ ...‬ﻟﻠﻴﻞ ﺃﺣﺰﺍﻬﻧﻢ ﺻﺒﺎﺣﺎ‬
‫ﻭﻛﻠﻬﻢ ﻣﻨﻪ ﰲ ﻋﻨﺎ ٍﺀ ‪ ...‬ﻃﻮﰉ ﳌﻦ ﻣﺎﺕ ﻓﺎﺳﺘﺮﺍﺣﺎ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻭﱃ ﺍﻟﺸﺒﺎﺏ ﲝﺴﻨﻪ ﻭﻬﺑﺎﺋﻪ ‪ ...‬ﻭﺃﺗﻰ ﺍﳌﺸﻴﺐ ﺑﻨﻮﺭﻩ ﻭﺿﻴﺎﺋﻪ‬
‫ﺍﻟﺸﻴﺐ ﻧﻮﺭ ﻟﻠﻔﱴ ﻟﻜﻨﻪ ‪ ...‬ﻧﻮﺭ ﻣﻬﻴﺐ ﻣﺆﺫﻥ ﺑﻔﻨﺎﺋﻪ‬
‫ﻓﺎﳍﺞ ﻳﺬﻛﺮ ﺍﷲ ﻭﺍﺭﺽ ﲝﻜﻤﻪ ‪ ...‬ﻻ ﺭﻭﺡ ﻟﻠﻔﻘﺮﺍﺀ ﺩﻭﻥ ﻟﻘﺎﺋﻪ‬
 ‫ﻭﻟﻪ‪:‬‬
‫ﺍﳊﻜﻢ ﷲ ﻣﺎ ﻟﻠﻌﺒﺪ ﻣﻨﻘﻠﺐ ‪ ...‬ﺇﻻ ﺇﻟﻴﻪ ﻭﻻ ﻋﻦ ﺣﻜﻤﻪ ﻫﺮﺏ‬
‫ﻭﺍﳌﺮﺀ ﻣﺎﻋﺎﺵ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﺧﻮ ﳏﻦ ‪ ...‬ﺗﺼﻴﺒﻪ ﺍﳊﺎﺩﺛﺎﺕ ﺍﻟﺴﻮﺩ ﻭﺍﻟﻨﻮﺏ‬
‫ﻓﺈﻥ ﻳﺴﺎﻋﺪﻩ ﰲ ﺃﺛﻨﺎﺋﻬﺎ ﻓﺮﺝ ‪ ...‬ﺗﺴﺎﺭﻋﺖ ﳓﻮﻩ ﰲ ﺇﺛﺮﻩ ﻛﺮﺏ‬
‫ﺣﱴ ﺇﺫﺍ ﻣﻞ ﻣﻦ ﺩﻧﻴﺎﻩ ﻓﺎﺟﺄﻩ ‪ ...‬ﰲ ﺃﺭﺿﻪ ﻛﺎﻥ ﺃﻭ ﰲ ﻏﲑﻫﺎ ﺍﳌﻄﺐ‬

‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬

‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻐﺰﺍﻝ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺫﻛﺮﻩ ﻋﻴﺪ ﺍﻟﻔﺎﻓﺮ ﰲ ﺍﻟﺴﻴﺎﻕ ﻓﻘﺎﻝ‪ :‬ﻣﺎﺕ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺳﺖ‬
‫ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻭﺻﻔﻪ ﻓﻘﺎﻝ‪ :‬ﺍﻹﻣﺎﻡ ﺍﳌﻘﺮﺉ ﺍﻟﺰﺍﻫﺪ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻣﻦ ﻭﺟﻮﻩ ﺃﺋﻤﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺍﳌﺸﻬﻮﺭﻭﻥ ﲞﺮﺍﺳﺎﻥ‬
‫ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﺍﻟﻌﺎﺭﻑ ﺑﻮﺟﻮﻩ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ ،‬ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﻨﺤﻮ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﺇﻟﻴﻪ‬
‫ﻼ ﻋﻠﻰ ﺍﻟﺘﺤﺼﻴﻞ‪ ،‬ﻣﻼﺯﻣﹰﺎ ﻷﺳﺘﺎﺫﻩ ﺃﰊ ﻧﺼ ﹴﺮ ﺍﻟﺮﺍﻣﺸﻲ ﺍﳌﻘﺮﺉ ﺣﱴ‬ ‫ﺍﻟﻔﺘﻮﻯ ﻓﻴﻪ‪ ،‬ﻋﻬﺪﻧﺎﻩ ﺷﺎﺑﹰﺎ ﻛﺜﲑ ﺍﻹﺟﺘﻬﺎﺩ ﻣﻘﺒ ﹰ‬
‫ﲣﺮﺝ ﺑﻪ‪ ،‬ﻓﺰﺍﺩ ﻋﻠﻴﻪ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻮﺭﻉ ﻭﻗﺼﺮ ﺍﻟﻴﺪ ﻋﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻟﺰﻡ ﻃﺮﻳﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻃﺮﻳﻖ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺰﻫﺪ‪،‬‬
‫ﺣﱴ ﻛﺎﻥ ﻳﻘﺼﺪ ﻣﻦ ﺍﻟﺒﻼﺩ ﻭﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ‪ ،‬ﻭﻗﻠﻤﺎ ﻛﺎﻥ ﳜﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﺇﻻ ﰲ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﰒ ﺍﺧﺘﻞ ﺑﺼﺮﻩ ﰲ ﺁﺧﺮ‬
‫ﻋﻤﺮﻩ‪ ،‬ﰒ ﺃﺻﺎﺑﻪ ﻣﺮﺽ ﻃﻮﻳﻞ ﻓﺒﻘﻲ ﻓﻴﻪ ﻣﺪﺓ ﺇﱃ ﺃﻥ ﺳﻘﻄﺖ ﻗﻮﺗﻪ ﻭﺿﻌﻒ‪ ،‬ﻭﺃﺩﺭﻛﻪ ﻗﻀﺎﺀ ﺍﷲ ﻋﺪﱘ ﺍﻟﻨﻈﲑ‬
‫ﻒ ﺍﳌﻐﺮﰊ‪.‬‬
‫ﻓﻤﺎﺕ‪ .‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻣﻔﻴﺪﺓ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﲰﻊ ﺍﳊﻔﺼﻲ ﻭﺃﲪﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺧﻠ ٍ‬

‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺑﻜﺮﻱ‬

‫ﻭﻗﻴﻞ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺑﻜﺮﻱﹴ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺧﺎﺯﻥ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺑﺎﻟﻨﻈﺎﻣﻴﺔ‪ ،‬ﻣﺎﺕ ﰲ ﺛﺎﻣﻦ ﻋﺸﺮﺓ‬
‫ﺲ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ ﻭﺩﻓﻦ ﰲ ﺍﻟﻮﺭﺩﻳﺔ ﻭﱂ ﻳﻌﻘﺐ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺑﺎﺏ ﺍﻷﺯﺝ‪ ،‬ﻟﻪ‬ ‫ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻼ ﻋﺎﺭﻓﹰﺎ ﺣﺴﻦ ﺍﻷﻣﺮ ﻣﻠﻴﺢ‬
‫ﻣﻌﺮﻓﺔ ﺟﻴﺪﺓ ﺑﺎﻷﺩﺏ‪ ،‬ﻗﺮﺃ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﺃﰊ ﻣﻨﺼﻮﺭ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻭﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﻓﺎﺿ ﹰ‬
‫ﺍﳋﻂ ﺟﻴﺪ ﺍﻟﻀﺒﻂ‪ ،‬ﻗﺪ ﻛﺘﺐ ﻣﻦ ﻛﺘﺐ ﺍﻷﺩﺏ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﻳﻔﻮﻕ ﺍﳊﺼﺮ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺑﺮﻳﺪ‬

‫ﺃﺑﻮ ﺩﻋﺎﻣﺔ ﺍﻟﻘﻴﺴﻲ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﺣﺪ ﺍﻟﻜﱪﺍﺀ ﻣﻦ ﺍﻷﺩﺑﺎﺀ ﺍﻟﺮﻭﺍﺓ ﺍﻟﻨﺒﻼﺀ‪ ،‬ﻣﺎﺕ ‪ -‬ﺃﺧﻠﻲ ﻣﻮﺿﻌﻪ ‪ ، -‬ﺫﻛﺮﻩ‬
‫ﺏ ﻭﻫﻮ ﺑﻜﻨﻴﺘﻪ ﻣﺸﻬﻮﺭ‪ ،‬ﻭﻟﻪ ﺃﺧﺒﺎﺭ ﻛﺜﲑﺓ‪،‬‬
‫ﺍﻷﻣﲑ ﺃﺑﻮ ﻧﺼ ﹴﺮ ﻓﻘﺎﻝ‪ :‬ﻭﻋﻠﻲ ﺑﻦ ﺑﺮﻳ ٍﺪ ﺃﺑﻮ ﺩﻋﺎﻣﺔ ﺍﻟﻘﻴﺴﻲ ﺻﺎﺣﺐ ﺃﺩ ﹴ‬
‫ﺱ ﻭﺃﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻦ ﺃﰊ ﻃﺎﻫ ﹴﺮ ﻭﻋﻮﻥ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻟﻜﻨﺪﻱ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻧﻮﺍ ﹴ‬

‫ﻋﻠﻲ ﺑﻦ ﺑﺴﺎﻡ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺬﺧﲑﺓ ﰲ ﳏﺎﺳﻦ ﺃﻫﻞ ﺍﳉﺰﻳﺮﺓ ‪ -‬ﻳﻌﲏ ﺟﺰﻳﺮﺓ ﺍﻷﻧﺪﻟﺲ ‪ -‬ﰲ ﺳﺒﻌﺔ‬
‫ﺃﺳﻔﺎﺭ‪.‬‬
 ‫ﻋﻠﻲ ﺑﻦ ﺛﺮﻭﺍﻥ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻜﻨﺪﻱ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﻋﻢ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻴﻤﻦ ﺯﻳﺪ ﺍﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻜﻨﺪﻱ ﺷﻴﺨﻨﺎ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﻌﻤﺎﺩ ﰲ ﺍﳋﺮﺑﺪﺓ ﻗﺎﻝ‪:‬‬
‫ﻭﺍﺻﻠﻪ ﻣﻦ ﺍﳋﺎﺑﻮﺭ ﻗﺎﻝ‪ :‬ﻭﺭﺃﻳﺘﻪ ﺑﺪﻣﺸﻖ ﻣﺸﻬﻮﺩﹰﺍ ﻟﻔﻀﻠﻪ ﺑﺎﻟﻮﻓﻮﺭ‪ ،‬ﻣﺸﻬﻮﺭﹰﺍ ﺑﺎﳌﻌﺮﻓﺔ ﺑﲔ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻣﻮﺛﻮﻗﹰﺎ‬
‫ﻼ ﺃﺩﻳﺒﹰﺎ ﻛﺎﻣﻼﹰ‪ ،‬ﻗﺪ ﺃﺗﻘﻦ ﺍﻟﻠﻐﺔ ﻭﻗﺮﺃ ﺍﻷﺩﺏ ﻋﻠﻰ‬
‫ﺑﻘﻮﻟﻪ‪ ،‬ﻣﺼﺒﻮﺣﹰﺎ ﻣﻐﺒﻮﻗﹰﺎ ﻣﻦ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺑﻄﻮﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺃﰊ ﻣﻨﺼﻮ ﹴﺭ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻭﻏﲑﻩ ﻣﻦ ﻣﻌﺎﺻﺮﻳﻪ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﻛﺜﲑ ﻗﺎﻝ‪ :‬ﻭﱂ ﻳﻘﻊ ﺇﱃ ﻣﺎ ﺃﺷﺪ ﻳﺪ ﺍﻻﻧﺘﻘﺎﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎﺕ‬
‫ﺲ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪ .‬ﻭﻛﺘﺐ ﻋﻠﻰ ﺑﺎﺑﻪ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ‪:‬‬ ‫ﺑﺪﻣﺸﻖ ﺑﻌﺪ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺣﻀﺮ ﺍﻟﻜﻨﺪﻱ ﻣﻐﻨﺎﻛﻢ ﻓﻠﻢ ‪ ...‬ﻳﺮﻛﻢ ﻣﻦ ﺑﻌﺪ ﻛ ٍﺪ ﻭﺗﻌﺐ‬
‫ﻟﻮ ﺭﺁﻛﻢ ﻟﺘﺠﻠﻰ ﳘﻪ ‪ ...‬ﻭﻧﺜﲏ ﻋﻨﻜﻢ ﲝﺴﻦ ﺍﳌﻨﻘﻠﺐ‬
‫ﻭﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﻫﻨﻚ ﺍﻟﺪﻣﻊ ﺑﺼﻮﺏ ﺍﳍﱳ ‪ ...‬ﻛﻞ ﻣﺎ ﺃﺿﻤﺮﺕ ﻣﻦ ﺳ ﹴﺮ ﺧﻔﻲ‬
‫ﻳﺎ ﺃﺧﻼﺋﻲ ﻋﻠﻰ ﺍﳋﻴﻒ ﺃﻣﺎ ‪ ...‬ﺗﺘﻘﻮﻥ ﺍﷲ ﰲ ﺣﺚ ﺍﳌﻄﻲ‬
‫ﻋﻠﻲ ﺑﻦ ﺟﻌﻔ ﹴﺮ ﺍﻟﻜﺎﺗﺐ‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﰲ ﻛﺘﺎﺏ ﻧﻴﺴﺎﺑﻮﺭ‪ :‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻷﺩﺑﺎﺀ ﻭﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻋﻠﻘﺖ ﻋﻨﻪ ﻣﻦ ﻛﻼﻣﻪ ﻭﱂ ﺃﻋﺮﻓﻪ ﺑﺎﻟﺮﺅﻳﺔ ﺳﻜﻦ ﻧﻴﺴﺎﺑﻮﺭ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻟﻔﺎﺭﺳﻲ‬
‫ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻠﻴﻢ ﺇﺫﺍ ﱂ ﻳﺼﻄﻨﻊ ﲡﲎ‪ ،‬ﻛﻤﺎ ﺃﻧﺸﺪﻭﻧﺎ ﻟﻌﻠﻲ ﺑﻦ ﺍﳉﻬﻢ‪:‬‬
‫ﻭﺧﺎﻓﻮﺍ ﺃﻥ ﻳﻘﺎﻝ ﳍﻢ ﺧﺬﻟﺘﻢ ‪ ...‬ﺃﺧﺎﻛﻢ ﻓﺎﺩﻋﻮﺍ ﻗﺪﻡ ﺍﳉﻔﺎﺀ‬
‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻟﻜﺎﺗﺐ ﻳﻘﻮﻝ‪ :‬ﻛﺘﺐ ﲪﻴﺪ ﺍﺑﻦ ﻣﻬﺮﺍﻥ ﺇﱃ ﺃﰊ ﺃﻳﻮﺏ ﺍﳍﺎﴰﻲ ﻳﺴﺘﺰﻳﺮﻩ‪:‬‬
‫ﺃﻗﻴﻚ ﺍﻟﺮﺩﻯ ﻳﺎ ﻗﺮﻳﻊ ﺍﻟﻮﺭﻯ ‪ ...‬ﻭﻣﻦ ﺣﻞ ﻣﻦ ﻫﺎﺷ ﹴﻢ ﰲ ﺍﻟﺬﺭﻯ‬
‫ﻭﻳﻔﺪﻳﻚ ﻣﻦ ﻭﺩﻩ ﰲ ﺍﳌﻐﻴﺐ ‪ ...‬ﺇﺫﺍ ﺍﻣﺘﺤﻦ ﺍﻟﻮﺩ ﻭﺍﻫﻲ ﺍﻟﻘﻮﻯ‬
‫ﻭﺻﺎﻟﻚ ﻳﻌﺪﻝ ﺻﺪﻕ ﺍﻟﺮﺟﺎﺀ ‪ ...‬ﻭﺻﻔﻮ ﺍﳌﺪﺍﻡ ﻭﻃﻌﻢ ﺍﻟﻜﺮﻯ‬
‫ﻓﻘﺪ ﺗﺎﻗﺖ ﺍﻟﻨﻔﺲ ﻣﻦ ﻭﺍﻣ ﹴﻖ ‪ ...‬ﺇﱃ ﺃﻥ ﻳﺮﺍﻙ ﻓﻤﺎﺫﺍ ﺗﺮﻯ؟‬

‫ﻋﻠﻲ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﻠﻲ ﺍﻟﺴﻌﺪﻱ‬

‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﻘﻄﺎﻉ ﺍﻟﺼﻘﻠﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻘﻴﻤﹰﺎ ﺑﺎﻟﻘﺎﻫﺮﺓ ﻣﻦ ﻣﺼﺮ‪ ،‬ﻳﻌﻠﻢ ﻭﻟﺪ ﺍﻷﻓﻀﻞ ﺑﻦ ﺃﻣﲑ ﺍﳉﻴﻮﺵ ﺑﺪ ﹴﺭ ﺍﳉﻤﺎﱄ‬
‫ﻭﺯﻳﺮ ﺍﳌﻠﻘﺐ ﺑﺎﻵﻣﺮ ﺑﺎﷲ ﺍﻟﺬﻱ ﻛﺎﻥ ﲟﺼﺮ ﻣﺘﻐﻠﺒﹰﺎ‪ ،‬ﻭﻣﺎﺕ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻉ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋٍﺔ ﲟﺼﺮ‪،‬‬
‫ﺙ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻥ ﺇﻣﺎﻡ ﻭﻗﺘﻪ ﺑﺒﻠﺪﻩ ﻭﲟﺼﺮ ﰲ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻓﻨﻮﻥ ﺍﻷﺩﺏ‪ .‬ﻗﺮﺃ ﻋﻠﻰ‬
‫ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺛﻼ ٍ‬
‫ﺃﰊ ﺑﻜ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﱪ ﺍﻟﺼﻘﻠﻲ‪.‬‬
‫ﻭﻛﺎﻥ ﳑﺎ ﺭﻭﻱ ﻋﻨﻪ ﻛﺘﺎﺏ ﺍﻟﺼﺤﺎﺡ ﻹﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎ ٍﺩ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﻭﻣﻦ ﻃﺮﻳﻘﺔ ﺍﺷﺘﻬﺮﺕ ﺭﻭﺍﻳﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ‬
‫ﲨﻴﻊ ﺍﻵﻓﺎﻕ‪ ،‬ﻭﻻﺑﻦ ﺍﻟﻘﻄﺎﻉ ﻋﺪﺓ ﺗﺼﺎﻧﻴﻒ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﳉﻮﻫﺮﺓ ﺍﳋﻄﲑﺓ ﰲ ﺷﻌﺮﺍﺀ ﺍﳉﺰﻳﺮﺓ ‪ -‬ﻳﻌﲏ ﺟﺰﻳﺮﺓ‬
‫ﺖ ﺷﻌﺮ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﲰﺎﺀ ﰲ ﺍﻟﻠﻐﺔ ﲨﻊ ﻓﻴﻪ ﺃﺑﻨﻴﺔ‬
‫ﺻﻘﻠﻴﺔ ‪ -‬ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻣﺎﺋﺔ ﻭﺳﺒﻌﲔ ﺷﺎﻋﺮﹰﺍ ﻭﻋﺸﺮﻳﻦ ﺃﻟﻒ ﺑﻴ ٍ‬
 ‫ﻒ ﻭﻏﲑﳘﺎ ﰲ ﺛﻼﺙ ﳎﻠﺪﺍ ﺕٍ‪،‬‬‫ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﻓﻌﺎﻝ ﻫﺬﺏ ﻓﻴﻪ ﺃﻓﻌﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻮﻃﻴﺔ ﻭﺃﻓﻌﺎﻝ ﺍﺑﻦ ﻃﺮﻳ ٍ‬
‫ﺵ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺼﺤﺎﺡ ﻧﻔﻴﺴﺔ ﻭﻋﻠﻴﻬﺎ ﺍﻋﺘﻤﺪ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺑﺮﻱ ﺍﻟﻨﺤﻮﻱ ﺍﳌﺼﺮﻱ ﻓﻴﻤﺎ ﺗﻜﻠﻢ ﻋﻠﻴﻪ ﻣﻦ‬ ‫ﻭﻟﻪ ﺣﻮﺍ ﹴ‬
‫ﺣﻮﺍﺷﻲ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻭﻛﺘﺎﺏ ﻓﺮﺍﺋﺪ ﺍﻟﺸﺬﻭﺭ ﻭﻗﻼﺋﺪ ﺍﻟﻨﺤﻮﺭ ﰲ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻘﻮﺍﰲ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺫﻛﺮ ﺗﺎﺭﻳﺦ ﺻﻘﻠﻴﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﺑﻨﻴﺔ ﺍﻷﲰﺎﺀ ﻭﺍﻷﻓﻌﺎﻝ‪ .‬ﻭﻻﺑﻦ ﺍﻟﻘﻄﺎﻉ ﺃﺷﻌﺎﺭ ﻟﻴﺴﺖ ﻋﻠﻰ ﻗﺪﺭ ﻋﻠﻤﻪ ﻭﻣﻦ ﺃﺟﻮﺩﻫﺎ‬
‫ﻗﻮﻟﻪ‪:‬‬
‫ﺇﻳﺎﻙ ﺃﻥ ﺗﺪﻧﻮ ﻣﻦ ﺭﻭﺿٍﺔ ‪ ...‬ﺑﻮﺟﻨﺘﻴﻪ ﺗﻨﺒﺖ ﺍﻟﻮﺭﺩﺍ‬
‫ﻭﺍﺣﺬﺭ ﻋﻠﻰ ﻧﻔﺴﻚ ﻣﻦ ﻗﺮﻬﺑﺎ ‪ ...‬ﻓﺈﻥ ﻓﻴﻬﺎ ﺃﺳﺪﹰﺍ ﻭﺭﺩﺍ‬
‫ﻭﻣﻨﻪ‪:‬‬
‫ﺃﻻ ﺇﻥ ﻗﻠﱯ ﻗﺪ ﺗﻀﻌﻀﻊ ﻟﻠﻬﺠﺮ ‪ ...‬ﻭﻗﻠﱯ ﻣﻦ ﻃﻮﻝ ﺍﻟﺼﺪﻭﺩ ﻋﻞ ﺍﳉﻤﺮ‬

‫ﺗﺼﺎﺭﻣﺖ ﺍﻷﺟﻔﺎﻥ ﻣﻨﺬ ﺻﺮﻣﺘﲏ ‪ ...‬ﻓﻤﺎ ﺗﻠﺘﻘﻲ ﺇﻻ ﻋﻠﻰ ﺩﻣﻌ ٍﺔ ﲡﺮﻱ‬

‫ﻭﻣﻨﻪ‪:‬‬
‫ﻳﺎ ﺭﺏ ﻗﺎﻓﻴ ٍﺔ ﺑﻜ ﹴﺮ ﻧﻈﻤﺖ ﻬﺑﺎ ‪ ...‬ﰲ ﺍﳉﻴﺪ ﻋﻘﺪﹰﺍ ﺑﺪﺭ ﺍﺠﻤﻟﺪ ﻗﺪ ﺭﺻﻔﺎ‬
‫ﻳﻮﺩ ﺳﺎﻣﻌﻬﺎ ﻟﻮ ﻛﺎﻥ ﻳﺴﻤﻌﻬﺎ ‪ ...‬ﺑﻜﻞ ﺃﻋﻀﺎﺋﻪ ﻣﻦ ﺣﺴﻨﻬﺎ ﺷﻐﻔﺎ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‬

‫ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺍﻷﲪﺮ ﺻﺎﺣﺐ ﺍﻟﻜﺴﺎﺋﻲ‬

‫ﻗﺎﻝ ﺍﳉﻌﺎﰊ‪ :‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﺼﻮﱄ‪ :‬ﺍﻷﲪﺮ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﻣﺆﺩﺏ ﺍﻷﻣﲔ ﱂ ﻳﺼﺮ ﺇﱃ ﺃﺣﺪ ﻗﻂ‬
‫ﻣﻦ ﺍﻟﺘﺄﺩﻳﺐ ﻣﺎ ﺻﺎﺭ ﺇﻟﻴﻪ‪ .‬ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﻭﺩ‪ :‬ﺍﻷﲪﺮ ﺍﲰﻪ ﻋﻠﻰ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﻣﺎﺕ ﺍﻷﲪﺮ ﻓﻴﻤﺎ ﺫﻛﺮﻩ‬
‫ﺍﻟﺼﻮﱄ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﻓﺮﺝ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺳﻌﻴﺪ ﺍﻟﻄﻮﺍﻝ ﻳﻘﻮﻝ‪ :‬ﻣﺎﺕ ﺍﻷﲪﺮ ﻗﺒﻞ ﺍﻟﻔﺮﺍﺀ ﲟﺪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺣﺴﺒﻪ ﺳﻨﺔ‬
‫ﺃﺭﺑﻊ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﻣﺎﺕ ﺍﻟﻔﺮﺍﺀ ﺳﻨﺔ ﻣﺎﺋﺘﲔ ﻭﺃﺭﺑﻊ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻗﺎﻝ‪ :‬ﺭﻭﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻣﻬﺪﻱ ﺍﻟﻜﺴﺮﻭﻱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻗﺎﺩﻡ ﺻﺎﺣﺐ‬
‫ﺍﻟﻜﺴﺎﺋﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻷﲪﺮ ﺻﺎﺣﺐ ﺍﻟﻜﺴﺎﺋﻲ ﺭﺟﻼ ﻣﻦ ﺍﳉﻨﺪ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻨﻮﺑﺔ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﻛﺎﻥ ﳛﺐ‬
‫ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﳎﺎﻟﺲ ﺍﻟﻜﺴﺎﺋﻲ ﺇﻻ ﰲ ﺃﻳﺎﻡ ﻏﲑ ﻧﻮﺑﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﺻﺪ ﻣﺼﲑ ﺍﻟﻜﺴﺎﺋﻲ ﺇﱃ ﺍﻟﺮﺷﻴﺪ‬
‫ﻭﻳﻌﺮﺽ ﻟﻪ ﰲ ﻃﺮﻳﻘﻪ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻓﺈﺫﺍ ﺃﻗﺒﻞ ﺗﻠﻘﺎﻩ ﻭﺃﺧﺬ ﺑﺮﻛﺎﺑﻪ ﰒ ﺃﺧﺬ ﺑﻴﺪﻩ ﻭﻣﺎﺋﺎﻩ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﺴﺘﺮ‪ ،‬ﻭﺳﺎﺀﻟﻪ‬
‫ﰲ ﻃﺮﻳﻘﻪ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﺑﻌﺪ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ ﺍﻟﻜﺴﺎﺋﻲ ﺭﺟﻊ ﺇﱃ ﻣﻜﺎﻧﻪ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺝ ﺍﻟﻜﺴﺎﺋﻲ ﻣﻦ ﺍﻟﺪﺍﺭ ﺗﻠﻘﺎﻩ‬
‫ﻣﻦ ﺍﻟﺴﺘﺮ ﻭﺃﺧﺬ ﺑﻴﺪﻩ ﻭﻣﺎﺷﺎﻩ ﻳﺴﺎﺋﻠﻪ ﺣﱴ ﻳﺮﻛﺐ ﻭﳚﺎﻭﺯ ﺍﳌﻀﺎﺭﺏ ﰒ ﻳﻨﺼﺮﻑ ﺇﱃ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﻛﺬﻟﻚ‬
‫ﻳﺘﻌﻠﻢ ﺍﳌﺴﺄﻟﺔ ﺑﻌﺪ ﺍﳌﺴﺄﻟﺔ ﺣﱴ ﻗﻮﻯ ﻭﲤﻜﻦ ﻭﻛﺎﻥ ﻓﻄﻨﹰﺎ ﺣﺮﻳﺼﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺎﺏ ﺍﻟﻜﺴﺎﺋﻲ ﺍﻟﻮﺿﺢ ﰲ ﻭﺟﻬﻪ ﻭﺑﺪﻧﻪ‬
‫ﻛﺮﻩ ﺍﻟﺮﺷﻴﺪ ﻣﻼﺯﻣﺘﻪ ﺃﻭﻻﺩﻩ‪ ،‬ﻓﺄﻣﺮ ﺇﻥ ﻳﺮﺗﺎﺩ ﳍﻢ ﻣﻦ ﻳﻨﻮﺏ ﻋﻨﻪ ﳑﻦ ﻳﺮﺗﻀﻰ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻚ ﻛﱪﺕ ﻭﳓﻦ ﳓﺐ‬
‫ﺇﻥ ﻧﻮﺩﻋﻚ ﻭﻟﺴﻨﺎ ﻧﻘﻄﻊ ﻋﻨﻚ ﺟﺎﺭﻳﻚ‪ ،‬ﻓﺠﻌﻞ ﻳﺪﺍﻓﻊ ﺑﺬﻟﻚ ﻭﻳﺘﻮﻗﻰ ﺇﻥ ﻳﺄﺗﻴﻬﻢ ﺑﺮﺟﻞ ﻓﻴﻐﻠﺐ ﻋﻠﻰ ﻣﻮﺿﻌﻪ‪ ،‬ﺇﱃ‬
‫ﺇﻥ ﺿﻴﻖ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﻭﺷﺪﺩ ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻥ ﱂ ﺗﺄﺗﻨﺎ ﺃﻧﺖ ﻣﻦ ﺃﺻﺤﺎﺑﻚ ﺑﺮﺟﻞ ﺍﺭﺗﺪﻧﺎ ﳓﻦ ﳍﻢ ﻣﻦ ﻳﺼﻠﺢ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ‬
‫ﺑﻠﻐﻪ ﺇﻥ ﺳﻴﺒﻮﺑﻪ ﻳﺮﻳﺪ ﺍﻟﺸﺨﻮﺹ ﺇﱃ ﺑﻐﺪﺍﺩ ﻭﺍﻷﺧﻔﺶ‪ ،‬ﻓﻘﻠﻖ ﻟﺬﻟﻚ ﰒ ﻋﺰﻡ ﻋﻠﻰ ﺇﻥ ﻳﺪﺧﻞ ﺇﱃ ﺃﻭﻻﺩ ﺍﻟﺮﺷﻴﺪ‬
‫ﻣﻦ ﻻ ﳜﺸﻰ ﻧﺎﺣﻴﺘﻪ ﻭﻣﻦ ﻟﻴﺲ ﳑﻦ ﺍﺷﺘﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻸﲪﺮ‪ :‬ﻫﻞ ﻓﻴﻚ ﺧﲑ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺪ‬
‫ﻋﺰﻣﺖ ﺇﻥ ﺃﺳﺘﺨﻠﻔﻚ ﻋﻠﻰ ﺃﻭﻻﺩ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﲪﺮ‪ :‬ﻟﻌﻠﻲ ﻻ ﺃﰲ ﲟﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﺇﳕﺎ‬
‫ﳛﺘﺎﺟﻮﻥ ﰲ ﻛﻞ ﻳﻮﻡ ﺇﱃ ﻣﺴﺄﻟﺘﲔ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﺛﻨﺘﲔ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ ﻭﺃﺣﺮﻑ ﻣﻦ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃﻧﺎ ﺃﻟﻘﻨﻚ ﰲ ﻛﻞ ﻳﻮﻡ‬
‫ﻗﺒﻞ ﺇﻥ ﺗﺄﺗﻴﻬﻢ ﺫﻟﻚ ﻓﺘﺤﻔﻈﻪ ﻭﺗﻌﻠﻤﻬﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪.‬‬
‫ﻓﻠﻤﺎ ﺃﳊﻮﺍ ﻋﻠﻴﻪ ﻗﺎﻝ‪ :‬ﻗﺪ ﻭﺟﺪﺕ ﻣﻦ ﺃﺭﺿﺎﻩ‪ ،‬ﻭﺇﳕﺎ ﺃﺧﺮﺕ ﺫﻟﻚ ﺣﱴ ﻭﺟﺪﺗﻪ ﻭﺃﲰﺎﻩ ﳍﻢ‪ .‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﳕﺎ ﺍﺧﺘﺮﺕ‬
‫ﻼ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻨﻮﺑﺔ ﻭﱂ ﺗﺄﺕ ﺑﺄﺣﺪ ﻣﺘﻘﺪﻡ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻋﺮﻑ ﺃﺣﺪﹰﺍ ﰲ ﺃﺻﺤﺎﰊ ﻣﺜﻠﻪ ﰲ ﺍﻟﻔﻬﻢ‬‫ﻟﻨﺎ ﺭﺟ ﹰ‬
‫ﺵ ﺣﺴﻦﹴ‪ ،‬ﻭﻛﺎﻥ‬‫ﻭﺍﻟﺼﻴﺎﻧﺔ‪ ،‬ﻭﻟﺴﺖ ﺃﺭﺿﻰ ﻟﻜﻢ ﻏﲑﻩ‪ ،‬ﻓﺄﺩﺧﻞ ﺍﻷﲪﺮ ﺇﱃ ﺍﻟﺪﺍﺭ ﻭﻓﺮﺵ ﻟﻪ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻓﻴﻪ ﺑﻔﺮ ﹴ‬
‫ﺍﳋﻠﻔﺎﺀ ﺇﺫﺍ ﺃﺩﺧﻠﻮﺍ ﻣﺆﺩﺑﹰﺎ ﺇﱃ ﺃﻭﻻﺩﻫﻢ ﻓﺠﻠﺲ ﺃﻭﻝ ﻳﻮﻡ ﺃﻣﺮﻭﺍ ﺑﻌﺪ ﻗﻴﺎﻣﻪ ﲝﻤﻞ ﻛﻞ ﻣﺎ ﰲ ﺍﺠﻤﻟﻠﺲ ﺇﱃ ﻣﻨﺰﻟﻪ ﻣﻊ‬
‫ﻣﺎ ﻳﻮﺻﻞ ﺑﻪ ﻭﻳﻮﻫﺐ ﻟﻪ‪.‬‬
‫ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻷﲪﺮ ﺍﻻﻧﺼﺮﺍﻑ ﺇﱃ ﻣﻨﺰﻟﻪ ﺩﻋﻰ ﻟﻪ ﲝﻤﺎﻟﲔ ﻓﺤﻤﻞ ﻣﻌﻪ ﺫﻟﻚ ﻛﻠﻪ ﻣﻊ ﺑﺰ ﻛﺜﲑ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﲪﺮ‪ :‬ﻭﺍﷲ‬
‫ﻣﺎ ﻳﺴﻊ ﺑﻴﱵ ﻫﺬﺍ‪ ،‬ﻭﻣﺎﻟﻨﺎ ﺇﻻ ﻏﺮﻓﺔ ﺿﻴﻘﺔ ﰲ ﺑﻌﺾ ﺍﳋﺎﻧﺎﺕ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﻦ ﲢﻔﻈﻪ ﻏﲑﻱ‪ ،‬ﻭﺇﳕﺎ ﻳﺼﻠﺢ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﳌﻦ ﻟﻪ ﺩﺍﺭ ﻭﺃﻫﻞ‪ .‬ﻭﻛﻞ ﺷﻲﺀ ﻭﻣﺎ ﻳﺸﺎﻛﻠﻪ‪ ،‬ﻓﺄﻣﺮ ﺑﺸﺮﺍﺀ ﺩﺍﺭ ﻟﻪ ﻭﺟﺎﺭﻳﺔ ﻭﲪﻞ ﻋﻠﻰ ﺩﺍﺑﺔ ﻭﻭﻫﺐ ﻟﻪ ﻏﻼﻡ ﻭﺃﻗﻴﻢ‬
‫ﻟﻪ ﺟﺎﺭ ﻭﳌﻦ ﻋﻨﺪﻩ‪ ،‬ﻓﺠﻌﻞ ﳜﺘﻠﻒ ﺇﱃ ﺍﻟﻜﺴﺎﺋﻲ ﻛﻞ ﻋﺸﻴﺔ ﻭﻳﺘﻠﻘﻦ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺃﻭﻻﺩ ﺍﻟﺮﺷﻴﺪ ﻭﻳﻐﺪﻭ ﻋﻠﻴﻬﻢ‬
‫ﻓﻴﻠﻘﻨﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﻳﺄﺗﻴﻬﻢ ﰲ ﺍﻟﺸﻬﺮ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ﻓﻴﻌﺮﺿﻮﻥ ﻋﻠﻴﻪ ﲝﻀﺮﺓ ﺍﻟﺮﺷﻴﺪ ﻣﺎ ﻋﻠﻤﻬﻢ ﺍﻷﲪﺮ‬
‫ﻭﻳﺮﺿﺎﻩ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﺍﻷﲪﺮ ﻛﺬﻟﻚ ﺣﱴ ﺻﺎﺭ ﳓﻮﻳﺎ ﻭﺟﻠﺖ ﺣﺎﻟﻪ‪ ،‬ﻭﻋﺮﻑ ﺑﺎﻷﺩﺏ ﺣﱴ ﻗﺪﻡ ﻋﻠﻰ ﺳﺎﺋﺮ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻗﺒﻞ ﺫﻟﻚ ﻟﻪ ﺫﻛﺮ ﻭﻻ ﻳﻌﺮﻑ‪.‬‬
‫ﻭﺣﺪﺙ ﳏﻤﺪ ﺑﻦ ﺍﳉﻬﻢ ﺍﻟﺴﻤﺮﻱ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﺇﺫﺍ ﺃﺗﻴﻨﺎ ﺍﻷﲪﺮ ﺗﻠﻘﺎﻧﺎ ﺍﳋﺪﻡ ﻓﻨﺪﺧﻞ ﻗﺼﺮﹰﺍ ﻣﻦ ﻗﺼﻮﺭ ﺍﳌﻠﻮﻙ ﻓﻴﻪ ﻣﻦ‬
‫ﻓﺮﺵ ﺍﻟﺸﺘﺎﺀ ﰲ ﻭﻗﺘﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﻣﺜﻠﻪ ﺇﻻ ﺩﺍﺭ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻳﺪﻓﻊ ﺇﻟﻴﻨﺎ ﺩﻓﺎﺗﺮ ﺍﻟﻜﺎﻏﺪ ﻭﺍﳉﻠﻮﺩ ﻗﺪ ﺻﻘﻠﺖ‪،‬‬
‫ﻭﺍﶈﺎﺑﺮ ﺍﳌﺨﺮﻭﻃﺔ ﻭﺍﻷﻗﻼﻡ ﻭﺍﻟﺴﻜﺎﻛﲔ ﻭﳜﺮﺝ ﺇﻟﻴﻨﺎ ﻭﻋﻠﻴﻪ ﺛﻴﺎﺏ ﺍﳌﻠﻮﻙ ﻳﻨﻔﺦ ﻣﻨﻬﺎ ﺭﺍﺋﺤﺔ ﺍﳌﺴﻚ ﻭﺍﻟﺒﺨﻮﺭ‬
‫ﻓﻴﻠﻘﺎﻧﺎ ﺑﻮﺟﻪ ﻣﻨﻄﻠﻖ ﻭﺑﺸﺮ ﺣﺴﻦ ﺣﱴ ﻧﻨﺼﺮﻑ‪ .‬ﻭﻧﺼﲑ ﺇﱃ ﺍﻟﻔﺮﺍﺀ ﻓﻴﺨﺮﺝ ﺇﻟﻴﻨﺎ ﻣﻌﺒﺴﹰﺎ ﻗﺪ ﺍﺷﺘﻤﻞ ﺑﻜﺴﺎﺋﻪ‬
‫ﻓﻴﺠﻠﺲ ﻟﻨﺎ ﻋﻠﻰ ﺑﺎﺑﻪ ﻭﳒﻠﺲ ﰲ ﺍﻟﺘﺮﺍﺏ ﺑﲔ ﻳﺪﻳﻪ ﻓﻴﻜﻮﻥ ﺃﺣﻠﻰ ﰲ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﺍﻷﲪﺮ ﻭﲨﻴﻞ ﻓﻌﻠﻪ‪.‬‬

‫ﻭﺣﺪﺙ ﺳﻠﻤﺔ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻷﲪﺮ ﻗﺪ ﺃﻣﻠﻰ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺷﻮﺍﻫﺪ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﺄﺭﺍﺩ ﺍﻟﻔﺮﺍﺀ ﺇﻥ ﻳﺘﻤﻤﻬﺎ ﻓﻠﻢ ﳚﺘﻤﻊ ﻟﻪ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻜﺴﺎﺋﻲ ﻛﻤﺎ ﺍﺟﺘﻤﻌﻮﺍ ﻟﻸﲪﺮ‪ ،‬ﻓﻘﻄﻊ ﻭﱂ ﻳﻌﺮﺽ ﻟﻪ‪ .‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺃﺧﱪﻧﺎ ﻏﲑ ﻭﺍﺣﺪ ﻋﻦ‬
‫ﺳﻠﻤﺔ ﺍﺑﻦ ﻋﺎﺻﻢ ﺻﺎﺣﺐ ﺍﻟﻔﺮﺍﺀ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺑﲔ ﺍﻟﻔﺮﺍﺀ ﻭﺍﻷﲪﺮ ﺗﺒﺎﻋﺪ ﻭﺟﻔﺎﺀ‪ ،‬ﻓﺤﺞ ﺍﻷﲪﺮ ﻓﻤﺎﺕ ﰲ ﻃﺮﻳﻖ‬
‫ﻣﻜﺔ ﻓﻘﻴﻞ ﻟﻠﻔﺮﺍﺀ‪ :‬ﺇﻥ ﺍﻷﲪﺮ ﻗﺪ ﻧﻌﻰ ﺇﱃ ﺃﻫﻠﻪ ﻓﺎﺳﺘﺮﺟﻊ ﻭﺗﻮﺟﻊ ﻭﺗﺮﺣﻢ ﻋﻠﻴﻪ ﻭﺟﻌﻞ ﻳﻘﻮﻝ‪ :‬ﺃﻣﺎ ﻭﺍﷲ ﻟﻘﺪ‬
‫ﻋﻠﻤﺘﻪ ﺻﺪﻭﻗﹰﺎ ﺳﺨﻴﹰﺎ ﺫﻛﻴﹰﺎ ﻋﺎﳌﹰﺎ ﺫﺍ ﻣﺮﻭﺀﺓ ﻭﻣﻮﺩﺓ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﻳﻦ ﻫﺬﺍ ﳑﺎ ﻛﻨﺖ ﺗﻘﻮﻝ ﻓﻴﻪ‬
‫ﺑﺎﻷﻣﺲ؟ ﻗﺎﻝ‪ :‬ﻭﺍﷲ ﻣﺎ ﳝﻨﻌﲏ ﻣﺎ ﻛﺎﻥ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﺇﻥ ﺃﻗﻮﻝ ﻓﻴﻪ ﺍﳊﻖ‪ ،‬ﻭﻣﺎ ﺗﻌﺪﻳﺖ ﻓﻴﻪ ﻗﻂ ﰲ ﻗﻮﻝ‪ ،‬ﻭﻻ ﲢﺮﻳﺖ‬
‫ﻓﻴﻪ ﺇﻻ ﺍﻟﺼﺪﻕ ﻗﺒﻞ ﻭﺍﻵﻥ‪.‬‬
 ‫ﻭﺃﻧﺸﺪ ﺇﺳﺤﺎﻕ ﺍﳌﻮﺻﻠﻲ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﻷﲪﺮ ﻏﻼﻡ ﺍﻟﻜﺴﺎﺋﻲ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﻓﺘﻴﺎﻥ ﺻﺪﻕ ﻋﻮﺍ ﻟﻠﻨﺪﻯ ‪ ...‬ﻭﻓﺎﺽ ﺍﻟﺴﺮﻭﺭ ﺑﺄﺭﺽ ﺍﻟﻄﺮﺏ‬
‫ﻭﻫﻲ ﺃﺭﺑﻌﺔ ﺃﺑﻴﺎﺕ ﻗﺎﻝ‪ :‬ﻭﻗﺮﺃﺕ ﻟﻪ ﺃﻳﻀﹰﺎ ﺃﺑﻴﺎﺗﹰﺎ ﻳﺴﲑﺓ ﺿﻌﻴﻔﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻱ ﻳﻬﺠﻮ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﻷﲪﺮ‪:‬‬
‫ﺃﻓﺴﺪ ﺍﻟﻨﺤﻮ ﺍﻟﻜﺴﺎﺉ ‪ ...‬ﻱ ﻭﺛﲎ ﺍﺑﻦ ﻏﺰﺍﻟﻪ‬
‫ﻭﺃﺭﻯ ﺍﻷﲪﺮ ﺗﻴﺴﹰﺎ ‪ ...‬ﻓﺎﻋﻠﻔﻮﺍ ﺍﻟﺘﻴﺲ ﺍﻟﻨﺨﺎﻟﺔ‬
‫ﻗﺎﻝ ﺛﻌﻠﺐ‪ :‬ﻛﺎﻥ ﺍﻷﲪﺮ ﳛﻔﻆ ﺍﻷﺭﺑﻌﲔ ﺃﻟﻒ ﺑﻴﺖ ﺷﺎﻫﺪ ﰲ ﺍﻟﻨﺤﻮ ﺳﻮﻯ ﻣﺎ ﻛﺎﻥ ﳛﻔﻆ ﻣﻦ ﺍﻟﻘﺼﺎﺋﺪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻘﺪﻣﺎ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺀ ﰲ ﺣﻴﺎﺓ ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﺼﺮﻳﻒ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﻨﻦ ﺍﻟﺒﻠﻐﺎﺀ‪.‬‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺍﳍﻨﺎﺋﻲ‬

‫ﺍﳌﻌﺮﻭﻑ ﺑﻜﺮﺍﻉ ﺍﻟﻨﻤﻞ‪ .‬ﻣﻨﺴﻮﺏ ﺇﱃ ﻫﻨﺎﺀﺓ ﺑﻦ ﻣﺎﻟﻚ ﺍﺑﻦ ﻓﻬﻢ ﺑﻦ ﻏﻨﻢ ﺑﻦ ﺩﻭﺱ ﺑﻦ ﻋﺪﻧﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺯﻫﺮﺍﻥ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﺍﻷﺯﺩ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻠﻐﻮﻱ ﻣﺎﺕ ‪-‬‬
‫ﺃﺧﻠﻰ ﻣﻮﺿﻌﻪ ‪ . -‬ﻭﺟﺪﺕ ﺧﻄﻪ ﻋﻠﻰ ﺍﳌﻨﻀﺪ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﻪ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﺛﻼﲦﺎﺋﺔ‪ .‬ﻣﺘﻘﺪﻡ ﺍﻟﻌﺼﺮ ﰲ‬
‫ﺃﻳﺎﻡ ﺍﺑﻦ ﺩﺭ ﻳﺪ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ ﻭﻛﺎﻥ ﻛﻮﻓﻴﺎ ﻭﺃﺧﺬ ﻋﻦ ﺍﻟﺒﺼﺮﻳﲔ‬
‫ﻭﻳﻌﺮﻑ ﺑﺎﻟﺮﻭﺍﺳﻲ ﻗﺒﻴﻠﺔ ﻣﻦ ﺍﻷﺯﺩ‪ ،‬ﻭﻛﺘﺒﻪ ﻣﺼﺮ ﻣﻮﺟﻮﺩﺓ ﻣﺮﻏﻮﺏ ﻓﻴﻬﺎ‪ .‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ‬
‫ﺍﳌﻨﻀﺪ ﺃﻭﺭﺩ ﻓﻴﻪ ﻟﻐ ﹰﺔ ﻛﺜﲑ ﹰﺓ ﻣﺴﺘﻌﻤﻠ ﹰﺔ ﻭﺣﻮﺷﻴﺔﹰ‪ ،‬ﻭﺭﺗﺒﻪ ﻋﻠﻰ ﺣﺮﻭﻑ ﺃﻟﻒ ﻳﺎﺀ ﺗﺎﺀ ﺛﺎﺀ ﺇﱃ ﺁﺧﺮ ﺍﳊﺮﻭﻑ‪ ،‬ﰒ‬
‫ﺍﺧﺘﺼﺮﻩ ﰲ ﻛﺘﺎﺏ ﺍﺠﻤﻟﺮﺩ‪ ،‬ﰒ ﺍﺧﺘﺼﺮﻩ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺠﺪ‪ .‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺃﻣﺜﻠﺔ ﺍﻟﻐﺮﻳﺐ ﻋﻠﻰ ﺃﻭﺯﺍﻥ ﺍﻷﻓﻌﺎﻝ ﻓﻴﻪ‬
‫ﻏﺮﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺼﺤﻒ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻨﻈﻢ‪.‬‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻓﻀﻴﻞ ﺑﻦ ﻣﺮﻭﺍﻥ‬

‫ﻓﺎﺭﺳﻲ ﺍﻷﺻﻞ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺍﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻭﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻷﺻﻨﺎﻡ ﻭﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ‬
‫ﻭﺍﻟﻌﺠﻢ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﻘﺮﺉ‬

‫ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺘﻤﻴﻤﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺠﺎﺭ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻜﻮﻓﺔ ﻓﻘﺎﻝ‪ :‬ﻭﺍﻧﺘﻬﻰ ﺗﺎﺭﻳﺦ ﻗﺮﺍﺀﺓ ﻋﺎﺻﻢ ﺇﱃ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﻘﺮﺉ‪ ،‬ﻭﻛﺎﻥ ﺷﻴﺨﹰﺎ ﻣﺒﺎﺭﻛﹰﺎ ﺗﻠﻘﻦ ﻋﻠﻴﻪ ﺧﻠﻖ ﻋﻈﻴﻢ‪،‬‬
‫ﺲ ﰲ ﻛﻞ ﻳﻮﻡﹴ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﺒﻖ ﻣﻦ ﺍﻟﻌﺼﺮ‬ ‫ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺳﻌﻴﺪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﳛﻀﺮ ﳎﻠﺴﻪ ﻓﻮﻕ ﺃﻟﻒ ﻧﻔ ﹴ‬
‫ﻳﺒﻴﺖ ﺍﻟﻨﺎﺱ ﻟﻠﺪﺭﺱ‪ ،‬ﻭﺣﻔﻆ ﺧﻠﻘﹰﺎ ﻋﻈﻴﻤﹰﺎ ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻭﺁﺧﺮ ﻣﻦ ﺷﺎﻫﺪﻧﺎ ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﻳﻮﻧﺲ ﺍﳍﺬﱄ‪ ،‬ﻭﻛﺎﻥ ﻋﺠﻴﺐ ﺍﳌﲎ ﻟﻔﺎﻇﹰﺎ ﺑﺎﻟﻘﺮﺍﻥ ﻣﺘﻤﻜﻨﹰﺎ ﻣﻦ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻗﺪ ﻗﺮﺃ ﺑﺎﻟﺴﺒﻌﺔ ﻣﻦ ﻋﺪﺓ ﻭﺟﻮﻩٍ‪ ،‬ﻭﻗﺮﺃ‬
‫ﻒ ﻭﺻﻨﻔﻬﺎ ﺃﺗﻘﻦ‬
‫ﺑﺎﻟﺸﻮﺍﺫ ﺃﺑﻮ ﺍﳊﺴﲔ ﺑﻦ ﺃﰊ ﺑﻼﻝ ﺍﻟﺒﻨﺪﺍﺭ‪ ،‬ﻭﻫﻮ ﺃﻟﻒ ﻗﺮﺍﺀﺓ ﻋﻠﻰ ﺑﻦ ﺣﺴﻦ ﺃﺣﺴﻦ ﺗﺄﻟﻴ ٍ‬
 ‫ﻒ‪ .‬ﻭﻣﻦ ﺭﺟﺎﻝ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳌﺰﺭﰲ ﺍﳌﺨﺰﻭﻣﻲ ﺍﳋﺮﺍﺯ ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻷﺑﺪﺍﻝ‬
‫ﺗﺼﻨﻴ ٍ‬
‫ﺍﻟﺰﻫﺎﺩ‪ ،‬ﻭﺧﺘﻢ ﻋﻠﻴﻪ ﺧﻠﻖ ﻋﻈﻴﻢ ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺴﻤﺴﻤﺎﱐ ﺍﳌﻌﺪﻝ‪.‬‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﻳﻠﻘﺐ ﺑﺎﺑﻦ ﺍﳌﺎﺷﻄﺔ‬

‫ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻳﻜﲎ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻗﺎﻝ‪ :‬ﻳﻠﻘﺐ ﺑﺎﺑﻦ ﺍﳌﺎﺷﻄﺔ ﻇﻠﻤﺎﹰ‪ ،‬ﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﺍﳌﻘﺘﺪﺭ‪ ،‬ﻭﻟﻪ‬
‫ﺻﻨﺎﻋﺔ ﰲ ﺍﳋﺮﺍﺝ ﻭﺗﻘﺪﻡ ﰲ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺟﻮﺍﺏ ﺍﳌﻌﻨﺖ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﺮﺍﺝ ﻟﻄﻴﻒ ﻛﺘﺎﺏ‬
‫ﺗﻌﻠﻴﻢ ﻧﻘﺾ ﺍﳌﺆﺍﻣﺮﺍﺕ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺮﺯﺑﺎﱐ‪ :‬ﺃﺑﻮﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺍﳌﺎﺷﻄﺔ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺃﺣﺪ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺘﺼﺮﻓﲔ ﰲ ﺃﻋﻤﺎﻝ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﺍﻟﻌﺎﳌﲔ ﺑﺄﻣﻮﺭ ﺍﻟﻜﺘﺒﺔ ﻭﺍﳋﺮﺍﺝ‪ ،‬ﻭﺭﺃﻳﺘﻪ ﺷﻴﺨﹰﺎ ﻛﺒﲑﹰﺍ ﺑﻌﺪ ﺍﻟﻌﺸﺮ ﻭﺍﻟﺜﻼﲦﺎﺋﺔ‪ ،‬ﻭﺟﺎﻭﺯ ﺍﻟﺘﺴﻌﲔ ﻭﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﺗﺴﻌﲔ ﺣﺠ ﹰﺔ ‪ ...‬ﻓﺄﺑﻠﻎ ﺑﻪ ﻋﻤﺮﹰﺍ ﻭﺃﺟﺪﺭ ﺑﻪ ﺷﻜﺮﺍ‬
‫ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﻗﺎﻝ ﻣﻌﻠﻨﺎ‪ ... :‬ﺇﻻ ﺃﻥ ﺭﰊ ﻭﺍﻋﺪ ﻣﺜﻠﻪ ﻏﻔﺮﺍ‬
‫ﻭﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻗﺪ ﻋﺰﻝ ﻋﻦ ﻋﻤﻞ ﻛﺎﻥ ﺇﻟﻴﻪ ﻭﺣﺒﺲ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﺣﺒﺴﺖ ﻓﻘﻠﺖ‪ :‬ﺍﳊﺒﺲ ﻻﻋﺠﺐ ‪ ...‬ﺣﺒﺲ ﺍﻟﻜﺮﺍﻣﺔ ﻻﺣﺒﺲ ﺍﳉﻨﺎﻳﺎﺕ‬

‫ﺣﺒﺲ ﺍﻟﻌﻤﺎﻟﺔ ﺑﻌﺪ ﺍﻟﻌﺰﻝ ﻋﺎﺩﺗﻨﺎ ‪ ...‬ﺭﻳﺚ ﺍﻟﺘﺘﺒﻊ ﺃﻭ ﺭﻓﻊ ﺍﳉﻤﺎﻋﺎﺕ‬

‫ﻭﻟﻪ‪:‬‬
‫ﺇﺫﺍ ﺿﺎﻕ ﺻﺪﺭﻱ ﺑﺎﳊﺪﻳﺚ ﺃﻓﻀﺘﻪ ‪ ...‬ﺇﱃ ﺍﻷﺥ ﻭﺍﻹﺧﻮﺍﻥ ﻛﻲ ﺃﺟﺪ ﺍﻟﺮﺷﺪﺍ‬
‫ﻓﺈﻥ ﻛﺘﻤﻮﻩ ﻛﺎﻥ ﺣﺰﻣﹰﺎ ﻣﺆﻳﺪﹰﺍ ‪ ...‬ﻭﺇﻥ ﺃﻇﻬﺮﻭﻩ ﱂ ﺃﺧﻦ ﳍﻢ ﻋﻬﺪﺍ‬
‫ﻭﻗﻠﺖ ﺍﺷﺘﺮﻛﻨﺎ ﰲ ﺍﳋﻄﺎﻳﺎ ﺑﺬﻛﺮﻩ ‪ ...‬ﻓﺄﻟﺰﻣﺘﻪ ﻧﻔﺴﻲ ﻷﻥ ﳍﺎ ﺍﳌﺒﺪﺍ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺘﻨﻮﺧﻰ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﻫﺸﺎﻡ‪ :‬ﲰﻌﺖ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻜﺎﺗﺐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ‬
‫ﺍﳌﺎﺷﻄﺔ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻌﺮﻭﻑ ﲜﻮﺍﺏ ﺍﳌﻌﻨﺖ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻋﺎﺵ ﺣﱴ ﺑﻠﻎ ﻣﺎﺋﺔ ﺳﻨﺔٍ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺗﻘﻠﺪ‬
‫ﻣﻜﺎﻥ ﺃﰊ ﰲ ﺃﻳﺎﻡ ﺣﺎﻣ ٍﺪ ﳌﺎ ﻏﻠﺐ ﻋﻠﻰ ﺑﻦ ﻋﻴﺴﻰ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻔﻀﻞ ﺑﻦ ﻣﺮﻭﺍﻥ ﻭﺯﻳﺮ ﺍﳌﻨﺘﺼﺮ ﺑﺎﷲ‬
‫ﺑﻦ ﺍﳌﺘﻮﻛﻞ ﻭﺫﻛﺮ ﺧﱪﹰﺍ ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻜﺎﺗﺐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳌﺎﺷﻄﺔ ﻭﻛﺎﻥ ﻳﺘﻘﻠﺪ‬
‫ﻗﺪﳝﹰﺎ ﺍﻟﻌﻤﺎﻻﺕ ﰒ ﺻﺎﺭ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺗﻘﻠﺪ ﰲ ﺃﻳﺎﻡ ﺣﺎﻣﺪ ﺑﻦ ﻋﺒﺎﺱ ﺩﻳﻮﺍﻥ ﺑﻴﺖ ﺍﳌﺎﻝ‪.‬‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳛﲕ‬

‫ﻳﻌﺮﻑ ﺑﻌﻸﻥ ﺍﳌﺼﺮﻱ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺰﺑﻴﺪﻱ ﰲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﳓﻮﻳﹰﺎ ﻣﻦ ﺫﻭﻱ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﺪﻗﻴﻖ ﰲ ﺍﳌﻌﺎﱐ‪،‬‬
‫ﻭﻛﺎﻥ ﻗﻠﻴﻞ ﺍﳊﻔﻆ ﻷﺻﻮﻝ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﺈﺫﺍ ﺣﻔﻆ ﺍﻷﺻﻞ ﺗﻜﻠﻢ ﻋﻠﻴﻪ ﻓﺄﺣﺴﻦ ﻭﺟﻮﺩ ﰲ ﺍﻟﺘﻌﻠﻴﻞ ﻭﺩﻗﻖ ﺍﻟﻘﻮﻝ‬
‫ﻣﺎﺷﺎﺀ‪ ،‬ﻣﺎﺕ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﺳﺒﻊ ﻭﺛﻼﺛﲔ ﻭﺛﻼﲦﺎﺋﺔ‪.‬‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﻠﻐﻮﻱ‬

 ‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺼﻘﻠﻲ‪ .‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻉ ﻓﻘﺎﻝ‪ :‬ﺃﺣﺪ ﺭﺟﺎﻝ ﺍﻟﻠﻐﺔ ﺍﳌﻌﺪﻭﺩﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻬﺑﺎ ﺍﳌﱪﺯﻳﻦ ﻭﳑﻦ ﺗﻨﺎﻭﻝ‬
‫ﺍﻟﺮﻣﻰ ﺍﻟﺒﻌﻴﺪ ﺑﻘﺮﺏ ﻓﻬﻢﹴ‪ ،‬ﻭﺃﻭﺿﺢ ﺍﳌﺒﻬﻤﺎﺕ ﺑﻨﻮﺭ ﻋﻠﻢﹴ‪ ،‬ﻭﻛﺎﻥ ﻣﻀﻄﻠﻌﹰﺎ ﺑﻨﻘﺪ ﺍﻟﺸﻌﺮ ﻭﻣﻌﺎﻧﻴﻪ‪ ،‬ﻧﺎﻫﻀﹰﺎ ﺑﺄﻋﺒﺎﺀ‬
‫ﺍﻟﻐﺮﻳﺐ ﻭﻣﺒﺎﻧﻴﻪ‪ ،‬ﻓﻤﻦ ﺷﻌﺮﻩ ﻗﻮﻟﻪ‪:‬‬
‫ﺃﻫﺎﺏ ﺍﻟﻜﺄﺱ ﺃﺷﺮﻬﺑﺎ ﻭﺇﱏ ‪ ...‬ﻷﺟﺮﺃ ﻣﻦ ﺃﺳﺎﻣﺔ ﰲ ﺍﻟﻨﺰﺍﻝ‬
‫ﺃﺭﺍﻭﻏﻬﺎ ﻣﺮﺍﻭﻏﺔ ﻛﺄﱐ ‪ ...‬ﺃﻻﻗﻲ ﻋﻨﺪ ﺫﺍﻙ ﺷﺒﺎ ﺍﻟﻌﻮﺍﱄ‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺣﺴﻮﻝ‬

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‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﺣﺴﻮﻝ ﺭﻗﻌﺔ ﻛﺘﺒﻬﺎ ﺇﱃ ﺍﻟﺼﺎﺣﺐ ﺑﻦ ﻋﺒﺎﺩ ﻳﺴﺘﺮﺿﻴﻪ ﰲ ﺷﻲ ٍﺀ ﻭﺟﺪﻩ ﻋﻠﻴﻪ‪ :‬ﻣﻮﻻﻧﺎ‬
‫ﺍﻟﺼﺎﺣﺐ ﺍﻷﺟﻞ ﻛﺎﰲ ﺍﻟﻜﻔﺎﺓ ﻛﺎﻟﺒﺤﺮ ﻳﺘﺪﻓﻖ‪ ،‬ﻭﺍﻟﻌﺎﺭﺽ ﻳﺘﺄﻟﻖ‪ ،‬ﻓﻼ ﻋﺘﺐ ﻋﻠﻰ ﻣﻦ ﻻﻳﺮﻭﻳﻪ ﺳﻴﺐ ﻏﻮﺍﺩﻳﻪ ﺇﻥ‬
‫ﻳﺴﺘﺸﺮﻑ ﻟﻠﺮﺍﺋﺤﺎﺕ ﺍﻟﺮﻭﺍﻋﺪ ﻣﻦ ﻃﻮﻟﻪ‪ ،‬ﻓﻴﺸﻴﻢ ﺑﻮﺍﺭﻗﻬﺎ ﻭﻳﺴﺘﻤﻄﺮ ﺳﺤﺎﻬﺑﺎ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺪﱘ ﺍﺣﻴﺎﺀ ﺍﳋﻠﻖ‬
‫ﺑﺼﻮﺏ ﺣﻴﺎﺋﻪ‪ ،‬ﻭﺩﱘ ﺇﻧﻮﺍﺋﻪ ﺍﳌﻨﻬﻠﺔ ﻣﻦ ﻓﺘﻮﻕ ﲰﺎﺋﻪ‪ .‬ﻭﻛﺎﻥ ﻏﺎﻳﺔ ﻣﺎﺭﺟﺎﻩ ﺧﺎﺩﻣﻪ ﻭﲤﻨﺎﻩ ﺇﻥ ﻳﺴﻠﻢ ﻋﻠﻰ ﺑﻼﻳﺎ‬
‫ﻒ ﺻﻘﻴ ﹴﻞ ﺗﻠﻤﻆ ﻟﻪ‪ ،‬ﻭﺣﲔ ﻛﻔﺎﻩ ﻣﻮﻻﻧﺎ ﻣﻦ ﺫﻟﻚ‬ ‫ﺃﺣﺪﻗﺖ ﺑﻪ‪ ،‬ﻭﻣﻨﺎﻳﺎ ﺣﺪﻗﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﺟﻞ ﻧﺎﺯﻝ ﺃﻣﻠﻪ‪ ،‬ﻭﺳﻴ ٍ‬
‫ﻣﺎﻛﻔﺎﻩ ﺁﺧﺬﹰﺍ ﺑﻴﺪﻳﻪ‪ ،‬ﻭﺑﺎﺳﻄﺎ ﺟﻨﺎﺡ ﺭﲪﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻃﺎﻟﺒﺘﻪ ﻧﻔﺴﻪ ﺑﺘﻮﻗﻴﻌﻪ ﺍﻟﻌﺎﱄ‪ ،‬ﻟﻴﺘﻮﻗﻰ ﺑﻪ ﻭﻗﺎﺋﻊ ﺍﻟﻠﻴﺎﱄ‪ .‬ﻓﺘﺼﺪﻕ‬
‫ﺃﺩﺍﻡ ﺍﷲ ﲤﻜﻴﻨﻪ ﻋﻠﻴﻪ ﺑﺘﻮﻗﻴﻌﲔ ﰲ ﻣﺪﺓ ﺃﺳﺒﻮﻋﲔ ﺃﻧﻘﺬﺍﻩ ﻣﻐﻤﻮﺭﺍﹰ‪ ،‬ﻭﺃﻧﺸﺮﺍﻩ ﻣﻘﺒﻮﺭﺍﹰ‪ ،‬ﻭﻗﺪ ﺃﺑﻄﺮﺗﻪ ﺍﻵﻥ ﺍﻟﻨﻌﻤﺔ‪،‬‬
‫ﻭﻧﺰﺕ ﺑﻪ ﺍﻟﺒﻄﻨﺔ‪ ،‬ﻭﺃﻃﻤﻌﺘﻪ ﰲ ﺗﻮﻗﻴ ﹴﻊ ﺛﺎﻟﺚٍ‪ ،‬ﻓﻄﻤﻊ ﻭﺃﺻﺪﺭ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻭﺃﻧﺘﻈﺮ‪ ،‬ﻓﺈﻥ ﺭﺁﻯ ﻣﻮﻻﻯ ﺇﻥ ﳛﻘﻖ‬
‫ﺭﺟﺎﺀﻩ ﻭﻳﺴﺘﻐﻨﻢ ﺩﻋﺎﺀﻩ ﻭﺩﻋﺎﺀ ﻣﻦ ﻭﺭﺍﺀﻩ ﻓﻌﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﻮﻗﻊ ﺍﻟﺼﺎﺣﺐ ﻋﻠﻰ ﻇﻬﺮﻫﺎ‪ :‬ﺳﻴﺪﻱ ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ‪ -‬ﺃﻳﺪﻩ ﺍﷲ ‪ ، -‬ﻗﺪﻡ ﺣﺮﻣﺔﹰ‪ ،‬ﻭﺃﺗﺒﻊ ﻋﺜﺮﺓﹰ‪ ،‬ﻭﺃﻇﻬﺮ ﺃﻧﺎﺑﺔﹰ‪ ،‬ﻓﺎﺳﺘﺤﻖ ﺇﻗﺎﻟﺔﹰ‪ ،‬ﻓﻌﺎﺩ ﺣﻘﻪ ﻃﺮﻳﹰﺎ ﻛﺎﻥ ﱂ ﳜﻠﻖ‪،‬‬
‫ﻭﻇﻨﻪ ﻗﻮﻳﹰﺎ ﻛﺎﻥ ﱂ ﳜﻔﻖ‪ ،‬ﻭﻟﻮ ﺣﻀﺮ ﻷﻇﻬﺮﺕ ﻣﺒﺴﻢ ﺍﻟﺮﺿﺎ ﻋﻠﻴﻪ‪ ،‬ﲟﺎ ﺃﺻﺮﻓﻪ ﻣﻦ ﻣﺰﻳﺪ ﺍﻟﺒﺴﻄﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﻗﺪ‬
‫ﻏﺒﺖ ﻓﺄﻧﺖ ﱄ ﻳﺪ ﺣﻖ ﻭﻟﺴﺎﻥ ﺻﺪﻕ‪ ،‬ﻓﻨﺐ ﰲ ﺫﻟﻚ ﻣﻨﺎﺑﹰﺎ ﳝﺤﻮ ﺁﺛﺎﺭ ﺍﻟﺴﺨﻂ ﻛﺎﻥ ﱂ ﺗﺸﻬﺪ‪ ،‬ﻭﻳﺮﺧﺺ ﺃﺧﺒﺎﺭ‬
‫ﺍﻟﻌﺘﺐ ﻛﺎﻥ ﱂ ﺗﻌﻬﺪ‪ ،‬ﻫﺬﺍ ﻭﺃﺣﺴﺐ ﺗﻮﻗﻴﻌﻲ ﻛﺎﻓﻴﹰﺎ ﻓﻴﻤﺎ ﺃﻣﻠﻪ‪ ،‬ﻭﻣﻐﻨﻴﹰﺎ ﻓﻴﻤﺎ ﺃﻧﺎﻟﻪ ﺃﻣﻠﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻘﻬﺴﺘﺎﱐ‬

‫ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﻤﻴﺪ‪ ،‬ﺃﺣﺪ ﻣﻦ ﺃﺷﺮﻕ ﺑﻨﻮﺭ ﺍﻵﺩﺍﺏ ﴰﺴﻪ‪ ،‬ﻭﺗﻘﺪﻡ ﻭﺇﻥ ﺗﺄﺧﺮ ﺯﻣﺎﻧﻪ ﺑﺎﻟﻔﻀﻞ ﻳﻮﻣﻪ ﻭﺃﻣﺴﻪ‪ ،‬ﻭﲰﺎ‬
‫ﺑﻔﻀﻞ ﺃﺩﺑﻪ ﻛﻞ ﺃﻓﺎﺿﻞ ﺟﻨﺴﻪ‪ ،‬ﻣﺸﻬﻮﺭ ﰲ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ‪ ،‬ﻣﺬﻛﻮﺭ ﻣﻌﺮﻭﻑ ﺑﻴﻨﻬﻢ ﻻﳚﻬﻞ ﻗﺪﺭﻩ‪ ،‬ﻭﻻﻳﻄﻤﺲ‬
‫ﺑﺪﺭﻩ‪ .‬ﻭﻛﺎﻥ ﻗﺪ ﺍﺗﺼﻞ ﰲ ﺃﻳﺎﻡ ﺍﻟﺴﻠﻄﺎﻥ ﳏﻤﻮﺩ ﺍﺑﻦ ﺳﻴﻜﺘﻜﲔ ﺑﻮﻟﺪﻩ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ ﰲ ﺃﻳﺎﻡ ﺃﺑﻴﻪ ﳌﺎ ﻗﻠﺪﻩ‬
‫ﺍﳋﻮﺯﺳﺘﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﳝﻴﻞ ﺇﱃ ﻋﻠﻮﻡ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻭﻳﺪﻣﻦ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻓﻘﺪﺡ ﰲ ﺩﻳﻨﻪ ﻭﻣﻘﺖ ﻟﺬﻟﻚ‪ .‬ﻭﻛﺎﻥ‬
‫ﻛﺮﳝﹰﺎ ﺟﻮﺍﺩﹰﺍ ﳑﺪﺣﺎﹰ‪ ،‬ﻭﱃ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳉﻠﻴﻠﺔ‪ .‬ﻭﻟﻪ ﺃﺷﻌﺎﺭ ﻓﺎﺋﻘﺔ ﻭﺭﺳﺎﺋﻞ ﺭﺍﺋﻘﺔ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﳌﺰﺍﺡ‪ ،‬ﺭﺍﻏﺒﺎ ﰲ ﺍﻟﻠﻬﻮ‬
‫ﻭﺍﳌﺮﺍﺡ‪ ،‬ﻟﻪ ﰲ ﺫﻟﻚ ﺧﺎﻃﺮ ﻭﻗﺎﺩ‪ ،‬ﻭﺣﻜﺎﻳﺎﺕ ﻣﺘﺪﺍﻭﻟﺔ‪ .‬ﻭﻗﺪ ﺩﻭﻧﺖ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﻭﺷﺎﻋﺖ ﻓﻀﺎﺋﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺪﻣﻦ‬
‫ﺍﳌﺰﺍﺡ ﺣﱴ ﰲ ﳎﻠﺲ ﻧﻈﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺎﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻓﻼ ﻳﺪﻋﻪ ﻟﻐﻠﺒﺔ ﻃﺒﻌﻪ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺎﻥ ﻗﺪ ﺗﻮﱃ ﺍﻟﻌﺮﺽ ﻓﺠﺮﻯ‬
‫ﻳﻮﻣﺎ ﺑﲔ ﻳﺪﻳﻪ ﰲ ﳎﻠﺲ ﺍﻟﻌﺮﺽ ﺫﻛﺮ ﺍﳌﻌﻤﻰ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻛﺎﻥ ﻋﻨﺪﻱ ﺍﻟﺒﺎﺭﺣﺔ ﲨﺎﻋﺔ ‪ -‬ﲰﺎﻫﻢ ‪ -‬ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ‪،‬‬
‫ﻓﺄﻟﻘﻴﺖ ﻋﻠﻴﻬﻢ ﻣﺜﺎ ﹰﻻ ﻳﺼﻌﺐ ﺍﺳﺘﺨﺮﺍﺝ ﻣﺜﻠﻪ‪ ،‬ﻓﻮﻗﻔﻮﺍ ﻓﻴﻪ ﻭﻫﻮ‪:‬‬
‫ﻣﻠﻴﺤﺔ ﺍﻟﻘﺪ ﻭﺍﻷﻋﻄﺎﻑ ﻗﺪ ﺟﻌﻠﺖ ‪ ...‬ﰲ ﺍﳊﺠﺮ ﻃﻔﻼ ﻟﻪ ﺭﺃﺳﺎﻥ ﰲ ﺟﺴﺪ‬
‫ﻗﺪ ﺿﻴﻘﺖ ﻣﻨﻪ ﺃﻧﻔﺎﺱ ﺍﳋﻨﺎﻕ ﺑﻼ ‪ ...‬ﺟﺮ ﹴﻡ ﻭﺗﻀﺮﺑﻪ ﺿﺮﺑﹰﺎ ﺑﻼ ﺣﺮﺩ‬
‫ﻓﺘﺴﻤﻊ ﺍﻟﺼﻮﺕ ﻣﻨﻪ ﺣﲔ ﺗﻀﺮﺑﻪ ‪ ...‬ﻛﺄﻧﻪ ﺧﺎﺭﺝ ﻣﻦ ﻣﺎﺿﻎ ﺍﻷﺳﺪ‬
‫ﰒ ﻗﺎﻝ‪ :‬ﻟﻘﺪ ﺳﺎﺀﱐ ﻭﺍﷲ ﻓﻼﻥ ‪ -‬ﻟﺮﺟﻞ ﺃﲰﺎﻩ ‪ -‬ﺇﺫ ﱂ ﻳﻔﻬﻢ ﻫﺬﺍ ﺍﻟﻘﺪﺭ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻏﻼﻡ ﺃﻣﺮﺩ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻜﺘﺎﺏ‬
‫ﻛﺎﻥ ﻳﺘﻌﻠﻢ ﰲ ﺩﻳﻮﺍﻧﻪ‪ :‬ﻗﺪ ﻋﺮﻓﺖ ‪ -‬ﺃﻃﺎﻝ ﺍﷲ ‪ -‬ﺑﻘﺎﺀ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻤﻴﺪ ﻫﺬﺍ ﺍﳌﻌﻤﻰ ﻭﻫﻮ ﺍﻟﻄﺒﻞ‪ :‬ﻓﻘﺎﻝ ﻟﻪ ﻣﺒﺎﺩﺭﹰﺍ‬
‫ﻛﺄﻧﻪ ﻛﺎﻥ ﻗﺪ ﺃﻋﺪ ﻟﻪ ﺫﻟﻚ‪ :‬ﻋﻬﺪﻱ ﺑﻚ ﺗﺴﺘﺪﺧﻞ ﺍﻷﻋﻮﺭ‪ ،‬ﻓﻜﻴﻒ ﺻﺮﺕ ﺗﺴﺘﺨﺮﺝ ﺍﻷﻋﻤﻰ؟ ﻓﺨﺠﻞ ﺍﻟﻐﻼﻡ‬
‫ﻭﺿﺤﻚ ﺍﳊﺎﺿﺮﻭﻥ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻗﺎﻝ‪ :‬ﺑﻠﻐﲏ ﺇﻥ ﺍﻟﻘﻬﺴﺘﺎﱐ ﺃﻧﺸﺪ ﻣﺮﺓ ﲝﻀﺮﺓ ﺍﻟﺴﻠﻄﺎﻥ ﳏﻤﺪ ﺑﻦ‬
‫ﳏﻤﻮﺩ ﺑﻴﺘﹰﺎ ﻣﻦ ﺍﳌﻌﻤﻰ ﻓﻠﻢ ﻳﻌﺮﻓﻪ ﻫﻮ ﻭﻻﻧﺪﻣﺎﺅﻩ ﻭﻫﻮ‪:‬‬
‫ﺩﻗﻴﻘﺔ ﺍﻟﺴﺎﻕ ﻻﻋﺮﻭﻕ ﳍﺎ ‪ ...‬ﺗﺪﻭﺱ ﺭﺯﻕ ﺍﻟﻮﺭﻯ ﻬﺑﺎﻣﺘﻬﺎ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﳏﻤﺪ‪ :‬ﻣﺎﻧﻔﻬﻢ ﻫﺬﺍ ﻭﻻﻧﻌﺮﻑ ﺷﻴﺌﹰﺎ ﻳﺸﺒﻬﻪ ﻓﻔﺴﺮﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻫﻮ ﻣﻐﺮﻓﺔ ﺍﻟﺒﺎﻗﻸﱐ ﻳﻐﺮﻑ ﻬﺑﺎ ﺍﳌﺎﺀ ﻭﻳﻬﺸﻢ‬
‫ﺑﺮﺃﺳﻬﺎ ﺍﳋﺒﺰ ﻭﺍﻟﺜﺮﻳﺪ ﻭﻫﻮ ﺭﺯﻕ ﺍﻟﻮﺭﻯ‪ ،‬ﻓﺎﺳﺘﱪﺩﻩ ﻭﺛﻘﻞ ﻋﻠﻴﻪ ﻋﺪﻡ ﻓﻬﻤﻪ ﻟﻪ‪ ،‬ﻭﻫﻮ ﻟﻌﻤﺮﻱ ﻣﺴﺘﱪﺩ ﺣﻘﻴﻘ ﹰﺔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻳﺘﻤﻴﺰ ﻋﻠﻰ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ ﲝﺴﻦ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺴﺨﺎﺀ ﻭﻛﺜﺮﺓ ﺍﳌﻌﺮﻭﻑ‬
‫ﻭﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﻌﺮﺍﺀ ﻳﻘﺼﺪﻭﻧﻪ ﺩﺍﺋﻤﹰﺎ ﳌﺎ ﺍﺷﺘﻬﺮ ﻣﻦ ﲰﺎﺣﺘﻪ ﻭﻓﺎﺋﺾ ﻣﺮﻭﺀﺗﻪ‪ ،‬ﻓﺄﻧﺸﺪﻩ ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ ﻗﺼﻴﺪﹰﺓ‬
‫ﺑﺎﺭﺩ ﹰﺓ ﻏﲑ ﻣﺮﺿﻴ ٍﺔ ﻓﻐﻔﻞ ﻋﻨﻪ ﻭﺃﺧﺮ ﺻﻠﺘﻪ‪ ،‬ﻓﻜﺘﺐ ﺑﻴﺘﲔ ﰲ ﺭﻗﻌ ٍﺔ ﻭﺳﺄﻝ ﺍﻟﺪﻭﺍﺗﻰ ﺇﻥ ﻳﺘﺮﻛﻬﺎ ﰲ ﺩﻭﺍﺗﻪ‪ ،‬ﻓﻔﻌﻞ‬
‫ﻭﻛﺎﻥ ﺍﻟﺒﻴﺘﺎﻥ‪:‬‬
‫ﺃﺑﺎ ﺑﻜﺮ ﻫﺠﻮﺗﻚ ﻻﻟﻄﺒﻌﻲ ‪ ...‬ﻓﻄﺒﻌﻲ ﻋﻦ ﻫﺠﺎﺀ ﺍﻟﻨﺎﺱ ﻧﺎﺏ‬
‫ﻭﻟﻜﲏ ﺑﻠﻮﺕ ﺍﻟﻄﺒﻊ ﻓﻴﻪ ‪ ...‬ﻓﺈﻥ ﺍﻟﺴﻴﻒ ﻳﺒﻠﻰ ﰲ ﺍﻟﻜﻼﺏ‬

‫ﻓﻮﻗﻌﺖ ﺑﻴﺪ ﺍﻟﻌﻤﻴﺪ ﺑﻌﺪ ﺃﻳﺎﻡ‪ ،‬ﻓﻠﻤﺎ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺍﺳﺘﺤﺴﻨﻬﺎ ﻭﺳﺄﻝ ﺍﻟﺪﻭﺍﰐ ﻋﻦ ﺍﻟﺮﺟﻞ ﻓﻌﺮﻓﻪ ﺇﻳﺎﻩ ﻓﺄﻣﺮ ﺑﻄﻠﺒﻪ‪،‬‬
‫ﻓﻘﻴﻞ ﻟﻪ ﺇﻧﻪ ﺳﺎﻓﺮ‪ ،‬ﻓﺄﺭﺳﻞ ﺧﻠﻔﻪ ﻣﻦ ﺍﺳﺘﻌﺎﺩﻩ ﻣﻦ ﻋﺪﺓ ﻓﺮﺍﺳﺦ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺇﻟﻴﻪ ﻗﺎﻡ ﻟﻪ ﻭﺃﻛﺮﻣﻪ ﻭﺗﻠﻘﺎﻩ ﺑﺎﻹﺟﻼﻝ‬
‫ﻭﻗﺎﻝ‪ :‬ﻟﻮﻛﺎﻥ ﻣﺪﳛﻚ ﻛﻬﺠﺎﺋﻚ ﻟﻘﺎﲰﺘﻚ ﻧﻌﻤﱵ‪ ،‬ﻓﺈﱐ ﻣﺎ ﲰﻌﺖ ﺑﺄﺣﺴﻦ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ‪ ،‬ﻭﻭﺻﻠﻪ ﻭﺃﺣﺴﻦ‬
‫ﺟﺎﺋﺰﺗﻪ‪ ،‬ﻓﺎﺳﺘﺠﺮﺃ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻻﻳﺜﻴﺐ ﺇﻻ ﻋﻠﻰ ﺍﳍﺠﺎﺀ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻘﻬﺴﺘﺎﱐ ﳍﺠﹰﺎ‬
‫ﺑﺎﻟﻐﻠﻤﺎﻥ ﺷﺪﻳﺪ ﺍﳌﻴﻞ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﶈﻤﺪ ﺑﻦ ﳏﻤﻮﺩ ﺳﺒﻌﻤﺎﺋﺔ ﻏﻼ ﹴﻡ ﰲ ﺧﻴﻠﻪ ﻓﻌﻠﻖ ﺍﻟﻌﻤﻴﺪ ﺃﺣﺪﻫﻢ ﻭﺃﺣﺒﻪ ﺣﺒﹰﺎ‬
‫ﻣﻔﺮﻃﹰﺎ ﻭﱂ ﻳﺴﺘﺠﺮﺉ ﺃﻥ ﻳﺒﺪﻯ ﺫﻟﻚ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺳﻮﺀ ﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﻓﺎﺗﻔﻖ ﺃﻥ ﻋﺎﺩ ﺍﻟﻐﻠﻤﺎﻥ ﻳﻮﻣﹰﺎ ﻣﻦ ﺑﻌﺾ ﺍﻟﺘﺼﻴﺪﺍﺕ‬
‫ﻓﻠﻘﻴﻬﻢ ﺍﻟﻌﻤﻴﺪ ﰲ ﺻﺤﻦ ﺍﻟﺪﺍﺭ ﻓﺴﻠﻤﻮﺍ ﻋﻠﻴﻪ ﻭﻗﺮﺏ ﺫﻟﻚ ﺍﻟﻐﻼﻡ ﻣﻨﻪ ﻭﻛﺎﻥ ﻗﺪ ﻋﺮﻑ ﻣﻴﻠﻪ ﺇﻟﻴﻪ ﻓﻘﺮﺹ ﻓﺨﺬﻩ‪،‬‬
‫ﻭﻛﺎﻥ ﳏﻤﺪ ﻣﺸﺮﻓﹰﺎ ﻋﻠﻴﻬﻢ ﻳﻨﻈﺮ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻓﻨﺰﻝ ﻭﺍﺳﺘﺪﻋﻰ ﺍﳋﺪﻡ ﻭﺃﻣﺮﻫﻢ ﺑﻀﺮﺑﻪ ﻓﻀﺮﺑﻮﻩ ﺿﺮﺑﹰﺎ ﻣﺴﺮﻓﹰﺎ ﰒ‬
‫ﺍﻧﻔﺬﻩ ﺇﱃ ﺍﻟﻌﻤﻴﺪ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻗﺪ ﻭﻫﺒﻨﺎﻩ ﻣﻨﻚ ﻭﺻﻔﺤﻨﺎ ﻋﻦ ﺫﻧﺒﻚ‪ ،‬ﻓﻠﻮ ﱂ ﻳﺴﺎﻋﺪﻙ ﻫﺬﺍ ﺃﻟﻔﹰﺎ ﺟﺮ ﻋﻠﻰ ﺫﻟﻚ ﳌﺎ‬
‫ﺃﻣﻜﻨﻚ ﻓﻌﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﻻﺗﻌﺪ ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻓﺎﺳﺘﺤﻴﺎ ﺍﻟﻌﻤﻴﺪ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻀﺮﺏ ﻭﺍﻷﺩﺏ ﻭﺗﺄﺧﺮ ﻋﻦ‬
‫ﺩﺍﺭﻩ ﺣﻴﺎ ًﺀ ﻓﺎﻧﻔﺬ ﳏﻤﺪ ﻭﺍﺳﺘﺪﻋﺎﻩ ﻭﺑﺴﻄﻪ ﺣﱴ ﺯﺍﻝ ﺇﻧﻘﺒﺎﺿﻪ‪ ،‬ﻭﻛﺎﻥ ﳏﻤﺪ ﻻ ﺭﺃﻯ ﻟﻪ ﰲ ﺍﻟﻐﻠﻤﺎﻥ ﻭﻻﻣﻴﻞ ﻋﻨﺪﻩ‬
‫ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﳌﻌﺮﻓﺘﻪ ﲟﺤﺒﺔ ﺍﻟﻌﻤﻴﺪ ﳍﻢ ﻻ ﻳﺰﺍﻝ ﻳﻬﺐ ﻣﻨﻪ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﻭﺍﺣﺪٍ‪ ،‬ﻭﺷﻜﺎ ﺍﳋﺪﻡ ﺇﱃ ﳏﻤ ٍﺪ ﺇﻥ ﺑﻌﺾ‬
‫ﺍﻟﻐﻠﻤﺎﻥ ﺍﻟﺪﺍﺭﻳﺔ ﳝﻜﻦ ﺑﺎﻗﻲ ﺍﻟﻐﻠﻤﺎﻥ ﻣﻦ ﻭﻃﺌﻪ ﻭﻻﳝﺘﻨﻊ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻐﺸﻴﺎﻥ ﻓﻘﺎﻝ‪ :‬ﺃﻳﻔﻌﻞ ﻫﺬﺍ ﻃﺒﻌﹰﺎ ﺃﻡ ﻳﺴﺘﺠﻌﻞ‬
‫ﻋﻠﻴﻪ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺑﻞ ﻳﺴﺘﺠﻌﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﺘﻘﺪﻡ ﺑﺈﺧﺮﺍﺟﻪ ﻭﺇﻧﻔﺎﺫﻩ ﺇﱃ ﺍﻟﻌﻤﻴﺪ ﻭﻗﺎﻝ‪ :‬ﻗﻮﻟﻮﺍ ﻟﻪ ﻫﺬﺍ ﺑﻚ ﺃﺷﺒﻪ ﻻﺑﻨﺎ‪،‬‬
‫ﻓﺨﺬﻩ ﻣﺒﺎﺭﻛﹰﺎ ﻟﻚ ﻓﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﻤﻴﺪ ﰲ ﺍﳌﻴﻤﻨﺪﻱ ﻭﺯﻳﺮ ﳏﻤﻮﺩ‪:‬‬
‫ﻭﻟﻘﺪ ﺳﺌﻤﺖ ﻣﻦ ﺍﻟﻮﺯﻱ ‪ ...‬ﺭ ﻭﻣﻦ ﺫﻭﻳﻪ ﺯﺍﺋﺪﺓ‬
‫ﻭﻏﺴﻠﺖ ﻣﻦ ﻣﻌﺮﻭﻓﻬﻢ ‪ ...‬ﻛﻠﺘﺎ ﻳﺪﻱ ﺑﻮﺍﺣﺪﺓ‬
‫ﻭﺿﺮﺑﺘﻬﻢ ﻋﺮﺽ ﺍﳉﺪﺍ ‪ ...‬ﺭ ﻓﻠﻴﺲ ﻓﻴﻬﻢ ﻓﺎﺋﺪﺓ‬
‫ﻭﻣﻦ ﻣﺸﻬﻮﺭ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻣﻌﻘﺮﺏ ﺍﻷﺻﺪﺍﻍ ﰲ ‪ ...‬ﺧﺪﻳﻪ ﻭﺭﺩ ﻳﻨﺘﺜﺮ‬
‫ﻻﻋﺒﺘﻪ ﺑﺎﻟﻜﻌﺒﱵ ‪ ...‬ﻥ ﻣﺴﺎﳏﹰﺎ ﺣﱴ ﻗﻤﺮ‬
‫ﻓﺎﺯﺩﺍﺩ ﺣﺴﻨﹰﺎ ﻭﺟﻬﻪ ‪ ...‬ﳌﺎ ﺭﺃﻯ ﺣﺴﻦ ﺍﻟﻈﻔﺮ‬
‫ﻓﻨﻌﺮﺕ ﻧﻌﺮﺓ ﻋﺎﺷﻖ ‪ ...‬ﻗﻤﺮ ﺍﻟﻘﻤﺮ ﻗﻤﺮ ﺍﻟﻘﻤﺮ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻭﻣﻘﺮﻃﻖ ﰲ ﺻﺤﻦ ﻏﺮﺓ ﻭﺟﻬﻪ ‪ ...‬ﻣﺘﺼﺮﻑ ﺻﺮﻑ ﺍﳉﻤﺎﻝ ﻭﲢﺘﻪ‬
‫ﻋﺎﻗﺮﺗﻪ ﺃﺳﻜﺮﺗﻪ ﻗﺒﻠﺘﻪ ‪ ...‬ﺟﺪﻟﺘﻪ ﻓﻘﺤﺘﻪ ﺳﺮﺣﺘﻪ‬
‫ﻭﻟﻪ ﻣﻦ ﺃﺑﻴﺎﺕ ﻛﺎﻥ ﻳﻐﲏ ﻬﺑﺎ ﰲ ﺣﻀﺮﺓ ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ‪:‬‬
‫ﻗﻢ ﻳﺎ ﺧﻠﻴﻠﻲ ﻓﺎﺳﻘﲏ ‪ ...‬ﻛﺸﻌﺎﻉ ﺧﺪﻙ ﻣﻦ ﺷﺮﺍﺏ‬
‫ﻓﻠﻘﺪ ﳝﺮ ﺍﻟﻌﻴﺶ ﻣﻦ ‪ ...‬ﻗﺮﺿﹰﺎ ﻭﻻﻣﺮ ﺍﻟﺴﺤﺎﺏ‬
‫ﻓﺎﻧﻌﻢ ﺑﻌﻴﺸﻚ ﻣﺎﺍﺳﺘﻄﻊ ‪ ...‬ﺕ ﻭﻻﺗﻀﻊ ﺷﺮﺥ ﺍﻟﺸﺒﺎﺏ‬
‫ﻓﻠﻜﻢ ﺃﺿﻌﺖ ﻣﻦ ﺍﻟﺸﺒﺎ ‪ ...‬ﺏ ﻭﻣﺎﺍﺳﺘﻔﺪﻯ ﺳﻮﻯ ﺍﻛﺘﺌﺎﺏ‬
‫ﻒ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﺪﺡ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﰒ ﻭﺭﺩ ﺍﻟﻌﻤﻴﺪ ﺇﱃ ﺑﻐﺪﺍﺩ ﰲ ﺃﻭﺍﺋﻞ ﺳﲏ ﻧﻴ ٍ‬
‫ﺍﻟﻘﺎﺩﺭ ﺑﺎﷲ ﻭﺍﻷﺟﻞ ﻋﻤﻴﺪ ﺍﻟﺮﺅﺳﺎﺀ ﺃﺑﺎ ﻃﺎﻟﺐ ﺑﻦ ﺃﻳﻮﺏ ﻛﺎﺗﺒﻪ‪ ،‬ﰒ ﺧﺮﺝ ﻣﻦ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﺑﻠﻐﲏ ﺍﻵﻥ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ‬
‫ﻭﺛﻼﺛﲔ ﺇﻧﻪ ﺍﺗﺼﻞ ﺑﺎﳌﻠﻮﻙ ﺍﻟﺴﻠﺠﻮﻗﻴﺔ ﺍﻟﻐﺰ ﺍﳌﺘﻤﻠﻜﲔ ﻋﻠﻰ ﺧﺮﺍﺳﺎﻥ ﻭﺧﻮﺍﺭﺯﻡ ﻭﺍﳉﺒﻞ‪ ،‬ﻭﺇﻬﻧﻢ ﻋﺮﺿﻮﺍ ﻋﻠﻴﻪ‬
‫ﺍﳋﺪﻡ ﺍﳉﻠﻴﻠﺔ ﻓﺎﺧﺘﺎﺭ ﻣﻨﻬﺎ ﻣﺎ ﻳﻈﻦ ﻣﻌﻪ ﺳﻼﻣﺔ ﺍﻟﻌﺎﻗﺒﺔ ﻭﺍﳋﻼﺹ ﻣﻦ ﺍﻟﺘﺒﻌﺔ‪ ،‬ﻭﻣﻦ ﻗﺼﻴﺪﺗﻪ ﰲ ﺍﻟﻘﺎﺩﺭ‪:‬‬
‫ﻭﱂ ﻳﺮﱐ ﺫﻭ ﻣﻨ ٍﺔ ﻏﲑ ﺧﺎﻟﻘﻲ ‪ ...‬ﻭﻏﲑ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺒﺎﺑﻪ‬
‫ﻏﻨﻴﻨﺎ ﺑﻼ ﺩﻧﻴﺎ ﻋﻦ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ‪ ...‬ﻭﺇﻥ ﻣﺎ ﺍﻟﻐﲎ ﺇﻻ ﻋﻦ ﺍﻟﺸﻲﺀ ﻻﺑﻪ‬
‫ﻭﳑﺎ ﺑﻠﻐﲏ ﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﺭﺃﻳﺖ ﻋﻤﺎﺭﹰﺍ ﻭﻟﻴﱴ ﱂ ﺃﺭﻩ ‪ ...‬ﺣﺎﺯ ﻟﺘﻠﻚ ﺍﻟﻄﻠﻌﺔ ﺍﳌﻨﻜﺮﺓ‬
‫ﻻﺃﲪﺪ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ‪ ...‬ﻓﻠﻮ ﺃﺭﺍﺩ ﺍﳊﻤﺪ ﻣﺎ ﺻﻮﺭﻩ‬
‫ﻭﻟﻪ ﻳﻬﺠﻮ ﺍﺑﻦ ﻛﺜﲑ ﺍﻟﻌﺎﺭﺽ‪:‬‬
 ‫ﻓﻠﺴﻨﺎ ﻧﺮﺟﻰ ﺍﳋﲑ ﻣﻦ ﺍﺑﻦ ﻭﺍﺣ ٍﺪ ‪ ...‬ﻓﻜﻴﻒ ﻧﺮﺟﻴﻪ ﻣﻦ ﺍﺑﻦ ﻛﺜﲑ‬
‫ﻭﻟﻪ ﻓﻴﻪ‪:‬‬
‫ﻭﻃ ﻮﻝ ﺑﻼ ﻃﻮ ﹴﻝ ‪ ...‬ﻭﻋﺮﺽ ﺑﻼ ﻋﺮﺽ‬
‫ﻭﻫﺠﺎﻩ ﺑﺄﺑﻴﺎﺕ ﺗﺼﺤﻒ‪:‬‬
‫ﲑ ‪ ...‬ﺷﻴﺦ ﺍﻟﻌﻤﻴﺪ ﻭﻣﺎﻟﻪ ﻳﺸﻨﺎﱐ‬ ‫ﻣﺎﱄ ﻭﻫﺬﺍ ﺍﻟﻌﺎﺭﺽ ﺑﻦ ﻛﺜ ﹴ‬
‫ﻭﻫﻮ ﺍﻟﻔﺆﺍﺩ ﺑﺮﻭﺣﻪ ﻭﺃﺣﺒﻪ ‪ ...‬ﻭﻳﺘﻴﻪ ﺃﻳﻦ ﺭﺃﻳﺘﻪ ﻭﺭﺍﱐ‬
‫ﻭﻳﻐﺾ ﻣﻦ ﻗﺪﺭﻱ ﻭﳜﻤﻞ ﺟﺎﻫﺪﹰﺍ ‪ ...‬ﺫﻛﺮﻱ ﻭﳜﻔﻲ ﰲ ﺍﳉﻨﺎﻥ ﺟﻨﺎﱐ‬
‫ﻳﺮﻳﺪ ﰲ ﺍﳋﻨﺎﻥ ﺧﻨﺎﱐ‪.‬‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻮﺣﺸﻲ‬

‫ﺍﻟﻨﺤﻮﻱ ﺍﳌﻮﺻﻠﻲ ﺃﺑﻮ ﺍﻟﻔﺘﺢ‪ .‬ﻗﺎﻝ ﺍﻟﺴﻠﻔﻲ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻫﺒﺔ ﺍﷲ ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳌﻈﻔﺮ ﺑﻦ ﺍﳊﺪﺍﺩ ﺍﻟﻜﺎﺗﺐ‬
‫ﺑﺜﻐﺮ ﺁﻣﺪ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﺑﻦ ﺍﻟﻮﺣﺸﻲ ﺍﻟﻨﺤﻮﻱ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﺑﻜﻲ ﻋﻠﻰ ﺍﻟﺮﺑﻊ ﻗﺪ ﺃﻗﻮﻯ ﻛﺄﱐ ﻣﻦ ‪ ...‬ﺳﻜﺎﻧﻪ ﺃﻭ ﻛﺎﻥ ﻣﺎﺯﻟﺖ ﺃﻋﻤﺮﻩ‬
‫ﻻﺗﻠﺤﲏ ﰲ ﺑﻜﺎﺋﻴﻪ ﻓﺴﺎﻛﻨﻪ ‪ ...‬ﱂ ﺃﻟﻔﻪ ﻫﺎﺟﺮﻱ ﻳﻮﻣﹰﺎ ﻓﺄﻫﺠﺮﻩ‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺴﻨﺨﻲ‬

‫ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺍﻟﻄﻴﺐ‪ ،‬ﺍﻟﺒﺎﺧﺮﺯﻱ ﺍﻟﺴﻨﺨﻲ ﺃﺑﻮ ﺍﳊﺴﻦ‪ - ،‬ﻭﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻲ ﻛﻨﻴﺔ ﺍﻟﺒﺎﺧﺮﺯﻱ ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ‪ . -‬ﻭﺑﺎﺧﺮﺯ ﻣﻦ ﻧﻮﺍﺣﻲ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﻌﻤﺎﺩ ﺍﻟﻜﺎﺗﺐ ﰲ ﺍﳋﺮﻳﺪﺓ ﻓﻘﺎﻝ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ‬
‫ﺻﻨﻒ ﻛﺘﺎﺏ ﺩﻣﻴﺔ ﺍﻟﻘﺼﺮ ﰲ ﺷﻌﺮﺍﺀ ﺍﻟﻌﺼﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻃﺎﻟﻌﺖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺄﺻﻔﻬﺎﻥ ﰲ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﱵ ﻟﺘﺎﺝ‬
‫ﺍﳌﻠﻚ ﲜﺎﻣﻌﻬﺎ‪ ،‬ﻭﺑﻌﺜﲏ ﺫﻟﻚ ﻋﻠﻰ ﺗﺄﻟﻴﻒ ﻛﺘﺎﰊ ﻫﺬﺍ‪ - ،‬ﻳﻌﲏ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﻧﻘﻠﺖ ﻫﺬﺍ ﻣﻨﻪ‪ ،‬ﻭﲰﺎﻩ ﺧﺮﻳﺪﺓ ﺍﻟﻘﺼﺮ‬
‫ﰲ ﺷﻌﺮﺍﺀ ﺍﻟﻌﺼﺮ ‪ . -‬ﻗﺎﻝ‪ :‬ﻭﻣﺎﺕ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻗﺘﻞ ﰲ ﳎﻠﺲ ﺇﻧﺲ ﺑﺒﺎﺧﺮﺯ ﻭﺫﻫﺐ‬
‫ﺩﻣﻪ ﻫﺪﺭﹰﺍ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻭﺍﺣﺪ ﺩﻫﺮﻩ ﰲ ﻓﻨﻪ‪ ،‬ﻭﺳﺎﺣﺮ ﺯﻣﺎﻧﻪ ﰲ ﻗﺮﳛﺘﻪ ﻭﺫﻫﻨﻪ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺸﻌﺮ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﺍﳌﻌﲎ‬
‫ﺍﻟﺮﻓﻴﻊ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﻗﺎﻝ‪ :‬ﻭﻟﻘﺪ ﺭﺃﻳﺖ ﺃﺑﻨﺎﺀ ﺍﻟﻌﺼﺮ ﺑﺄﺻﻔﻬﺎﻥ ﻣﺸﻐﻮﻓﲔ ﺑﺸﻌﺮﻩ‪ ،‬ﻣﺘﻴﻤﲔ ﺑﺴﺤﺮﻩ‪ ،‬ﻭﻭﺭﺩ ﺇﱃ‬
‫ﺑﻐﺪﺍﺩ ﻣﻊ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻜﻨﺪﺭﻱ‪ ،‬ﻭﺃﻗﺎﻡ ﺑﺎﻟﺒﺼﺮﺓ ﺑﺮﻫﺔ ﰒ ﺷﺮﻉ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﻣﻌﻪ ﻣﺪﺓ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺇﱃ ﺩﻳﻮﺍﻥ ﺍﻟﺮﺳﺎﺋﻞ‬
‫ﻭﺗﻨﻘﻠﺖ ﺑﻪ ﺍﻷﺣﻮﺍﻝ ﰲ ﺍﳌﺮﺍﺗﺐ ﻭﺍﳌﻨﺎﺯﻝ‪ ،‬ﻭﻟﻪ ﺩﻳﻮﺍﻥ ﻛﺒﲑ ﻭﳑﺎ ﺃﻭﺭﺩﻩ ﰲ ﺩﻣﻴﺔ ﺍﻟﻘﺼﺮ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻭﻟﻘﺪ ﺟﺬﺑﺖ ﺇﱃ ﻋﻘﺮﺏ ﺻﺪﻏﻬﺎ ‪ ...‬ﻓﻮﺟﺪﻬﺗﺎ ﺟﺮﺍﺭﺓ ﳎﺮﻭﺭﺓ‬
‫ﻭﻛﺸﻔﺖ ﻟﻴﻠﺔ ﺟﻠﻮﺓ ﻋﻦ ﺳﺎﻗﻬﺎ ‪ ...‬ﻓﺮﺃﻳﺘﻬﺎ ﳑﻜﺎﺭ ﹰﺓ ﳑﻜﻮﺭﹰﺓ‬
‫ﻗﺎﻝ‪ :‬ﻭﳑﺎ ﺃﻧﺸﺪﺕ ﻣﻦ ﺷﻌﺮﻩ ﻗﻮﻟﻪ‪:‬‬
‫ﺯﻛﺎﺓ ﺭﺅﺱ ﺍﻟﻨﺎﺱ ﰲ ﻋﻴﺪ ﻓﻄﺮﻫﻢ ‪ ...‬ﻳﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﺎﻉ ﻣﻦ ﺍﻟﱪ‬
‫ﻭﺭﺃﺳﻚ ﺃﻏﻠﻰ ﻗﻴﻤ ﹰﺔ ﻓﺘﺼﺪﻗﻲ ‪ ...‬ﺑﻔﻴﻚ ﻋﻠﻴﻨﺎ ﻓﻬﻮ ﺻﺎﻉ ﻣﻦ ﺍﻟﺪﺭ‬
 ‫ﻭﻗﺎﻝ ﰲ ﻋﺬﺍﺭ ﻏﻼﻡ ﻳﻜﺘﺐ ﺧﻄﹰﺎ ﻣﻠﻴﺤﹰﺎ‪:‬‬
‫ﻭﻗﺪ ﻗﻠﺖ ﳌﺎ ﻓﺎﻕ ﺧﻂ ﻋﺬﺍﺭﻩ ‪ ...‬ﰲ ﺍﳊﺴﻦ ﺧﻂ ﳝﻴﻨﻪ ﺍﳌﺴﺘﻤﻠﺤﺎ‬
‫ﻣﻦ ﻳﻜﺘﺐ ﺍﳋﻂ ﺍﳌﻠﻴﺢ ﻟﻐﲑﻩ ‪ ...‬ﻓﻠﻨﻔﺴﻪ ﻻﺷﻚ ﻳﻜﺘﺐ ﺃﻣﻠﺤﺎ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﺍﻟﺘﺤﻰ ﻭﳏﺎ ﺍﻹﻟﻪ ﲪﺎﻟﻪ ‪ ...‬ﻭﻛﺴﺎﻩ ﺛﻮﺏ ﻣﺬﻟ ﹰﺔ ﻭﳏﺎﻕ‬
‫ﻛﺘﺐ ﺍﻟﺰﻣﺎﻥ ﻋﻠﻰ ﳏﺎﺳﻦ ﺧﺪﻩ ‪ ...‬ﻫﺬﺍ ﺟﺰﺍﺀ ﻣﻌﺬﺏ ﺍﻟﻌﺸﺎﻕ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻣﺎ ﺃﻧﺖ ﺑﺎﻟﺴﺒﺐ ﺍﻟﻀﻌﻴﻒ ﻭﺇﳕﺎ ‪ ...‬ﳒﺢ ﺍﻷﻣﻮﺭ ﺑﻘﻮﺓ ﺍﻷﺳﺒﺎﺏ‬
‫ﻓﺎﻟﻴﻮﻡ ﺣﺎﺟﺘﻨﺎ ﺇﻟﻴﻚ ﻭﺇﳕﺎ ‪ ...‬ﻳﺪﻋﻰ ﺍﻟﻄﺒﻴﺐ ﻟﻜﺜﺮﺓ ﺍﻷﻭﺻﺎﺏ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻳﺮﻭﻗﻚ ﺑﺸﺮﹰﺍ ﻭﻫﻮ ﺟﺬﻻﻥ ﻣﺜﻠﻤﺎ ‪ ...‬ﲣﺎﻑ ﺷﺒﺎﻩ ﻭﻫﻮ ﻏﻀﺒﺎﻥ ﳏﻨﻖ‬
‫ﻛﺬﺍ ﺍﻟﺴﻴﻒ ﰲ ﺃﻃﺮﺍﻓﻪ ﺍﳌﻮﺕ ﻛﺎﻣﻦ ‪ ...‬ﻭﰲ ﻣﺘﻨﻪ ﺿﻮﺀ ﻳﺮﻭﻕ ﻭﺭﻭﻧﻖ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻗﺎﻟﺖ ﻭﻗﺪ ﺳﺎﺀﻟﺖ ﻋﻨﻬﺎ ﻛﻞ ﻣﻦ ‪ ...‬ﻻﻗﻴﺘﻪ ﻣﻦ ﺣﺎﺿ ﹴﺮ ﺃﻭ ﺑﺎﺩﻱ‬
‫ﺃﻧﺎ ﰲ ﻓﺆﺍﺩﻙ ﻓﺎﺭﻡ ﻃﺮﻓﻚ ﳓﻮﻩ ‪ ...‬ﺗﺮﱐ ﻓﻘﻠﺖ ﳍﺎ ﻭﺃﻳﻦ ﻓﺆﺍﺩﻱ‬
‫ﻭﻗﺎﻝ ﻳﺼﻒ ﺍﻟﺸﺘﺎﺀ ﻭﺍﻟﱪﺩ‪:‬‬
‫ﻟﺒﺲ ﺍﻟﺸﺘﺎﺀ ﻣﻦ ﺍﳉﻠﻴﺪ ﺟﻠﻮﺩﺍ ‪ ...‬ﻓﺎﻟﺒﺲ ﻓﻘﺪ ﺑﺮﺩ ﺍﻟﺰﻣﺎﻥ ﺑﺮﻭﺩﺍ‬
‫ﻛﻢ ﻣﺆﻣﻦ ﻗﺮﺻﺘﻪ ﺃﻇﻔﺎﺭ ﺍﻟﺸﺘﺎ ‪ ...‬ﻓﻐﺪﺍ ﻷﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ ﺣﺴﻮﺩﺍ‬
‫ﻭﺗﺮﻯ ﻃﻴﻮﺭ ﺍﳌﺎﺀ ﰲ ﺃﺭﺟﺎﺋﻬﺎ ‪ ...‬ﲣﺘﺎﺭ ﺣﺮ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺴﻔﻮﺩﺍ‬
‫ﻓﺈﺫﺍ ﺭﻣﻴﺖ ﺑﺴﺆﺭ ﻛﺄﺳﻚ ﰲ ﺍﳍﻮﺍ ‪ ...‬ﻋﺎﺩﺕ ﻋﻠﻴﻚ ﻣﻦ ﺍﻟﻌﻘﻴﻖ ﻋﻘﻮﺩﺍ‬
‫ﻳﺎ ﺻﺎﺣﺐ ﺍﻟﻌﻮﺩﻳﻦ ﻻ ﻬﺗﻤﻠﻬﻤﺎ ‪ ...‬ﺣﺮﻕ ﻟﻨﺎ ﻋﻮﺩﹰﺍ ﻭﺣﺮﻙ ﻋﻮﺩﹰﺍ‬
‫ﻭﻣﻦ ﻏﲑ ﻛﺘﺎﺏ ﺍﳋﺮﻳﺪﺓ ﳑﺎ ﺭﻭﻯ ﻟﻪ‪:‬‬
‫ﺇﻧﺴﺎﻥ ﻋﻴﲏ ﻗﻂ ﻣﺎ ﻳﺮﺗﻮﻯ ‪ ...‬ﻣﻦ ﻣﺎﺀ ﻭﺟﻪ ﻣﻠﺤﺖ ﻋﻴﻨﻪ‬
‫ﻛﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻣﺎﻳﺮﺗﻮﻯ ‪ ...‬ﻣﻦ ﺷﺮﺏ ﻣﺎﺀ ﻣﻠﺤﺖ ﻋﻴﻨﻪ‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻭﳌﺎ ﻭﺭﺩ ﺇﱃ ﺑﻐﺪﺍﺩ ﻣﺪﺡ ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ ﺍﷲ ﺑﻘﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺻﺪﺭﻫﺎ ﺩﻳﻮﺍﻧﻪ ﻭﻫﻲ‪:‬‬
‫ﻋﺸﻨﺎ ﺇﱃ ﺇﻥ ﺭﺃﻳﻨﺎ ﰲ ﺍﳍﻮﻯ ﻋﺠﺒﺎ ‪ ...‬ﻛﻞ ﺍﻟﺸﻬﻮﺭ ﻭﰲ ﺍﻷﻣﺜﺎﻝ ﻋﺶ ﺭﺟﺒﺎ‬
‫ﺐ ﺇﱏ ﺿﺤﻰ ﺍﺭﲢﻠﻮﺍ ‪ ...‬ﺃﻭﻗﺪﺕ ﻣﻦ ﻣﺎﺀ ﺩﻣﻌﻲ ﰲ ﺍﳊﺸﺎ ﳍﺒﺎ‬ ‫ﺃﻟﻴﺲ ﻣﻦ ﻋﺠ ﹴ‬
‫ﻭﺇﻥ ﺃﺟﻔﺎﻥ ﻋﻴﲏ ﺃﻣﻄﺮﺕ ﻭﺭﻗﹰﺎ ‪ ...‬ﻭﺇﻥ ﺳﺎﺣﺔ ﺧﺪﻯ ﺃﻧﺒﺘﺖ ﺫﻫﺒﺎ‬
‫ﻭﺇﻥ ﺗﻠﻬﺐ ﺑﺮﻕ ﻣﻦ ﺟﻮﺍﻧﺒﻬﻢ ‪ ...‬ﺗﻮﻗﺪ ﺍﻟﺸﻮﻕ ﰲ ﺟﻨﱯ ﻭﺍﻟﺘﻬﺒﺎ‬
‫ﻗﺎﻝ‪ :‬ﻓﺎﺳﺘﻬﺠﻦ ﺍﻟﺒﻐﺪﺍﺩﻳﻮﻥ ﺷﻌﺮﻩ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻓﻴﻪ ﺑﺮﻭﺩﺓ ﺍﻟﻌﺠﻢ‪ ،‬ﻓﺄﻧﺘﻘﻞ ﺇﱃ ﺍﻟﻜﺮﺥ ﻭﺳﻜﻨﻬﺎ ﻭﺧﺎﻟﻂ ﻓﻀﻼﺀﻫﺎ‬
‫ﻭﺳﻮﻗﺘﻬﺎ ﻣﺪ ﹰﺓ ﻭﲣﻠﻖ ﺑﺄﺧﻼﻗﻬﻢ‪ ،‬ﻭﺍﻗﺘﺒﺲ ﻣﻦ ﺍﺻﻄﻼﺣﺎﻬﺗﻢ ﰒ ﺃﻧﺸﺄ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
 ‫ﻫﺒﺖ ﻋﻠﻰ ﺻﺒﹰﺎ ﺗﻜﺎﺩ ﺗﻘﻮﻝ ‪ ...‬ﺇﱐ ﺇﻟﻴﻚ ﻣﻦ ﺍﳊﺒﻴﺐ ﺭﺳﻮﻝ‬
‫ﺳﻜﺮﻯ ﲡﺸﻤﺖ ﺍﻟﺮﰉ ﻟﺘﺰﻭﺭﱐ ‪ ...‬ﻣﻦ ﻋﻠﱵ ﻭﻫﺒﻮﻬﺑﺎ ﺗﻌﻠﻴﻞ‬
‫ﻓﺎﺳﺘﺤﺴﻨﻮﻫﺎ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺗﻐﲑ ﺷﻌﺮﻩ ﻭﺭﻕ ﻃﺒﻌﻪ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ‪:‬‬
‫ﲪﻞ ﺍﻟﻌﺼﺎ ﻟﻠﻤﺒﺘﻠﻰ ‪ ...‬ﺑﺎﻟﺸﻴﺐ ﻋﻨﻮﺍﻥ ﺍﻟﺒﻠﻰ‬
‫ﻭﺻﻒ ﺍﳌﺴﺎﻓﺮ ﺇﻧﻪ ‪ ...‬ﺃﻟﻘﻰ ﺍﻟﻌﺼﺎ ﻛﻲ ﻳﻨﺰﻻ‬
‫ﻓﻌﻠﻰ ﺍﻟﻘﻴﺎﺱ ﺳﺒﻴﻞ ﻣﻦ ‪ ...‬ﲪﻞ ﺍﻟﻌﺼﺎ ﺇﻥ ﻳﺮﺣﻼ‬
‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺯﻳﺪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﺘﺎﺏ ﻣﺸﺎﺭﺏ ﺍﻟﺘﺠﺎﺭﺏ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﻧﺼﺮ ﺍﻟﻜﻨﺪﺭﻱ‬
‫‪ -‬ﻭﻛﻨﺪﺭ ﻗﺮﻳﺔ ﻣﻦ ﺃﻋﻤﺎﻝ ﻃﺮﻳﺜﻴﺚ ‪ -‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺎﺧﺮﺯﻱ ﺷﺮﻳﻜﻪ ﰲ ﳎﻠﺲ ﺍﻹﻓﺎﺩﺓ‬
‫ﻣﻦ ﺍﻹﻣﺎﻡ ﺍﳌﻮﻓﻖ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻓﺠﺎﺀﻩ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﻓﻘﺎﻝ ﻣﺪﺍﻋﺒﹰﺎ‪:‬‬
‫ﺃﻗﺒﻞ ﻣﻦ ﻛﻨﺪﺭ ﻣﺴﻴﺨﺮﺓ ‪ ...‬ﻟﻠﻨﺤﺲ ﰲ ﻭﺟﻬﻪ ﻋﻼﻣﺎﺕ‬
‫ﱴ ‪ ...‬ﻣﻮﺿﻊ ﺃﻣﺜﺎﻟﻪ ﺍﳋﺮﺍﺑﺎﺕ‬
‫ﳛﻀﺮ ﺩﻭﺭ ﺍﻷﻣﲑ ﻭﻫﻮ ﻓ ً‬
‫ﻓﻬﻮ ﺟﺤﻴﻢ ﻭﺩﺑﺮﻩ ﺳﻌ ﹰﺔ ‪ ...‬ﻛﺠﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﻮﺍﺕ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﻭﻝ ﻋﻤﻞ ﺍﻟﻜﻨﺪﺭﻱ ﺣﺠﺒﺔ ﺍﻟﺒﺎﺏ ﰒ ﲤﻜﻦ ﰲ ﺃﻳﺎﻡ ﺍﻟﺴﻠﻄﺎﻥ ﻃﻐﺮﻟﺒﻚ ﻭﺻﺎﺭ ﻭﺯﻳﺮﺍ ﳏﻜﻤﹰﺎ ﲤﻜﻦ‬
‫ﺃﻳﺎﻡ ﺍﻟﺴﻠﻄﺎﻥ ﻃﻐﺮﻟﺒﻚ ﻭﺻﺎﺭ ﻭﺯﻳﺮﹰﺍ ﳏﻜﻤﹰﺎ ﻓﻮﺭﺩ ﻋﻠﻴﻪ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﻭﻫﻮ ﺑﺒﻐﺪﺍﺩ ﰲ ﺻﺪﺭ ﺍﻟﻮﺯﺍﺭﺓ ﰲ‬
‫ﻼ ﻓﺈﱐ‬
‫ﺩﻳﻮﺍﻥ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﻩ ﺍﻟﻮﺯﻳﺮ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻧﺖ ﺻﺎﺣﺐ ﺃﻗﺒﻞ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻮﺯﻳﺮ‪ :‬ﻣﺮﺣﺒﹰﺎ ﻭﺃﻫ ﹰ‬
‫ﻗﺪ ﺗﻔﺎﺀﻟﺖ ﺑﻘﻮﻟﻚ ﺃﻗﺒﻞ‪ ،‬ﰒ ﺧﻠﻊ ﻋﻠﻴﻪ ﻗﺒﻞ ﺇﻧﺸﺎﺩﻩ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻋﺪ ﻏﺪﹰﺍ ﻭﺃﻧﺸﺪ‪ ،‬ﻓﻌﺎﺩ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻭﺃﻧﺸﺪ ﻫﺬﻩ‬
‫ﺍﻟﻘﺼﻴﺪﺓ‪:‬‬
‫ﺃﻗﻮﺕ ﻣﻌﺎﻫﺪﻫﻢ ﺑﺸﻂ ﺍﻟﻮﺍﺩﻯ ‪ ...‬ﻓﺒﻘﻴﺖ ﻣﻘﺘﻮ ﹰﻻ ﻭﺷﻂ ﺍﻟﻮﺍﺩﻯ‬
‫ﻭﺳﻜﺮﺕ ﻣﻦ ﲬﺮ ﺍﻟﻔﺮﺍﻕ ﻭﺭﻗﺼﺖ ‪ ...‬ﻋﻴﲏ ﺍﻟﺪﻣﻮﻉ ﻋﻠﻰ ﻏﻨﺎﺀ ﺍﳊﺎﺩﻱ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﰲ ﻟﻴﻠﺔ ﻣﻦ ﻫﺠﺮﻩ ﺷﺘﻮﻳﺔ ‪ ...‬ﳑﺪﻭﺩ ٍﺓ ﳐﻀﻮﺑ ٍﺔ ﲟﺪﺍﺩ‬
‫ﻋﻘﻤﺖ ﲟﻴﻼﺩ ﺍﻟﺼﺒﺎﺡ ﻭﺇﻬﻧﺎ ‪ ...‬ﰲ ﺍﻻﻣﺘﺪﺍﺩ ﻛﻠﻴﻠﺔ ﺍﳌﻴﻼﺩ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﻏﺮ ﺍﻷﻋﺎﺩﻱ ﻣﻨﻪ ﺭﻭﻧﻖ ﺑﺸﺮﻩ ‪ ...‬ﻭﺃﻓﺎﺩﻫﻢ ﺑﺮﺩﹰﺍ ﻋﻠﻰ ﺍﻷﻛﺒﺎﺩ‬
‫ﻫﻴﻬﺎﺕ ﻻﳜﺪﻋﻬﻢ ﺇﳝﺎﺿﻪ ‪ ...‬ﻓﺎﻟﻐﻴﻆ ﲢﺖ ﺗﺒﺴﻢ ﺍﻷﺳﺎﺩ‬
‫ﻓﺎﻟﺒﻬﻮ ﻣﻨﻪ ﺑﺎﻟﺒﻬﺎﺀ ﻣﻮﺷﺢ ‪ ...‬ﻭﺍﻟﺴﺮﺡ ﻣﻨﻪ ﻣﻮﺭﻕ ﺍﻷﻋﻮﺍﺩ‬
‫ﻭﺇﺫﺍ ﺷﻴﺎﻃﲔ ﺍﻟﻀﻼﻝ ﲤﺮﺩﻭﺍ ‪ ...‬ﺧﻼﻫﻢ ﻗﺮﻧﺎﺀ ﰲ ﺍﻷﺻﻔﺎﺩ‬
‫ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺇﻧﺸﺎﺩ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻗﺎﻝ ﻋﻤﻴﺪ ﺍﳌﻠﻚ ﻷﻣﺮﺍﺀ ﺍﻟﻌﺮﺏ‪ :‬ﻟﻨﺎ ﻣﺜﻠﻪ ﰲ ﺍﻟﻌﺠﻢ‪ ،‬ﻓﻬﻞ ﻟﻜﻢ ﻣﺜﻠﻪ ﰲ‬
‫ﺍﻟﻌﺮﺏ؟ ﰒ ﺃﻣﺮ ﻟﻪ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭ ﻣﻐﺮﺑﻴﺔ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻃﻐﺮﻟﺒﻚ ﻗﺪ ﺑﻌﺚ ﻭﺯﻳﺮﻩ ﺍﻟﻜﻨﺪﺭﻱ ﻭﻛﻴﻼ ﰲ ﺍﻟﻌﻘﺪ‬
‫ﻋﻠﻰ ﺑﻨﺖ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ ﻓﻮﻗﻊ ﺇﺭﺟﺎﻑ ﻭﺭﻓﻊ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﺇﻥ ﻋﻤﻴﺪ ﺍﳌﻠﻚ ﺯﻭﺟﻬﺎ ﻣﻦ ﻧﻔﺴﻪ ﻭﺧﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺃﻣﺮﳘﺎ ﻣﺎﻛﺎﻥ‪ ،‬ﻓﺘﻐﲑ ﺭﺃﺱ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻴﻪ ﻓﺤﻠﻖ ﻋﻤﻴﺪ ﺍﳌﻠﻚ ﳊﻴﺘﻪ ﻭﺟﺐ ﻣﺬﺍﻛﲑﻩ ﺣﱴ ﺳﻠﻢ ﻣﻦ ﺳﻴﺎﺳﺔ‬
 ‫ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﻤﺪﺣﻪ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﻬﺑﺬﺍ ﺍﻟﻨﻘﺼﺎﻥ ﻭﻣﺎ ﺳﺒﻘﻪ ﻬﺑﺬﺍ ﺍﳌﻌﲎ ﺃﺣﺪ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﳏﺎ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻨﻪ ﺑﻌﺪﻛﻢ ‪ ...‬ﲰﺔ ﺍﻟﻔﺤﻮﻝ ﻭﻛﺎﻥ ﻗﺮﻣﹰﺎ ﺻﺎﺋﻼ‬
‫ﻗﻠﺖ ﺍﺳﻜﺘﻮﺍ ﻓﺎﻵﻥ ﺯﺍﺩ ﻓﺤﻮﻟ ﹰﺔ ‪ ...‬ﳌﺎ ﺍﻏﺘﺪﻯ ﻋﻦ ﺇﻧﺜﻴﻴﻪ ﻋﺎﻃﻼ‬
‫ﻓﺎﻟﻔﺤﻞ ﻳﺄﻧﻒ ﺇﻥ ﻳﺴﻤﻰ ﺑﻌﻀﻪ ‪ ...‬ﺇﻧﺜﻰ ﻟﺬﻟﻚ ﺟﺬﻩ ﻣﺴﺘﺄﺻﻼ‬
‫ﻭﳌﺎ ﻗﺘﻞ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﱪﺳﻼﻥ ﺍﻟﻮﺯﻳﺮ ﺃﺑﺎ ﻧﺼﺮ ﺍﻟﻜﻨﺪﺭﻱ ﻗﺎﻝ ﺍﻟﺒﺎﺧﺮﺯﻱ ﳜﺎﻃﺐ ﺍﻟﺴﻠﻄﺎﻥ‪:‬‬
‫ﻭﻋﻤﻚ ﺃﺩﻧﺎﻩ ﻭﺃﻋﻠﻰ ﳏﻠﻪ ‪ ...‬ﻭﺑﻮﺃﻩ ﻣﻦ ﻣﻠﻜﻪ ﻛﻨﻔﹰﺎ ﺭﺣﺒﺎ‬
‫ﻗﻀﻰ ﻛﻞ ﻣﻮﱃ ﻣﻨﻜﻢ ﺣﻖ ﻋﺒﺪﻩ ‪ ...‬ﻓﺨﻮﻟﻪ ﺍﻟﺪﻧﻴﺎ ﻭﺧﻮﻟﺘﻪ ﺍﻟﻌﻘﱮ‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻟﻄﻴﻒ ﻭﻣﻘﺼﺪ ﻇﺮﻳﻒ‪ ،‬ﻓﻠﻠﻪ ﺩﺭ ﺍﻟﺸﻌﺮﺍﺀ ﻭﻗﺮﺍﺋﺤﻬﻢ ﻭﺍﻷﺩﺑﺎﺀ ﻭﻣﻨﺎﺋﺤﻬﻢ ﻗﺎﻝ‬
‫ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺇﻥ ﺍﻵﺕ ﺗﻨﺎﺳﻞ ﺍﻟﻜﻨﺪﺭﻱ ﻣﺪﻓﻮﻧﺔ ﲞﻮﺍﺭﺯﻡ‪ ،‬ﻭﺩﻣﻪ ﻣﺼﺒﻮﺏ ﲟﺮﻭ ﺍﻟﺮﻭﺫ‪ ،‬ﻭﺟﺴﺪﻩ‬
‫ﻣﻘﺒﻮﺭ ﺑﻘﺮﻳﺔ ﻛﻨﺪﺭ ﻣﻦ ﻃﺮﻳﺜﻴﺚ‪ ،‬ﻭﲨﺠﻤﺘﻪ ﻭﺩﻣﺎﻏﻪ ﻣﺪﻓﻮﻧﺎﻥ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﺷﻮﺍﺗﻪ ﳏﺸﻮﺓ ﺑﺎﻟﺘﱭ ﻭﻗﺪ ﻧﻘﻠﺖ ﺇﱃ‬
‫ﻛﺮﻣﺎﻥ ﻓﺪﻓﻨﺖ ﻫﻨﺎﻙ‪ .‬ﻭﻗﺎﻝ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺎﺧﺮﺯﻱ ﰲ ﺫﻟﻚ‪:‬‬
‫ﻯ ﺷﱴ ﻭﺑﻠﺪﺍﻥ‬‫ﻣﻔﺘﺮﻗﹰﺎ ﰲ ﺍﻷﺭﺽ ﺃﺟﺰﺍﺅﻩ ‪ ...‬ﺑﲔ ﻗﺮ ً‬
‫ﺟﺐ ﺧﻮﺍﺭﺯﻡ ﻣﺬﺍﻛﲑﻩ ‪ ...‬ﻃﻐﺮﻟﺒﻚ ﺫﺍﻙ ﺍﳌﻠﻚ ﺍﻟﻔﺎﱐ‬
‫ﻭﻣﺺ ﻣﺮﻭ ﺍﻟﺮﻭﺫ ﻣﻦ ﺟﻴﺪﻩ ‪ ...‬ﻣﻌﺼﻔﺮﹰﺍ ﳜﻀﺒﻬﺎ ﻗﺎﱐ‬
‫ﺱ ﻭﺃﻛﻔﺎﻥ‬‫ﻓﺎﻟﺸﺨﺺ ﰲ ﻛﻨﺪﺭ ﻣﺴﺘﺒﻄﻦ ‪ ...‬ﻭﺭﺍﺀ ﺃﺭﻣﺎ ﹴ‬
‫ﻭﺭﺃﺳﻪ ﻃﺎﺭ ﻭﳍﻔﻰ ﻋﻠﻰ ‪ ...‬ﳎﺜﻤﻪ ﰲ ﺧﲑ ﺟﺜﻤﺎﻥ‬
‫ﺧﻠﻮﺍ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻣﻀﻤﻮﻧﻪ ‪ ...‬ﻭﻗﺤﻔﻪ ﺍﳋﺎﱄ ﺑﻜﺮﻣﺎﻥ‬

‫ﻭﺍﳊﻜﻢ ﻟﻠﺠﺒﺎﺭ ﻓﻴﻤﺎ ﻣﻀﻰ ‪ ...‬ﻭﻛﻞ ﻳﻮﻡ ﻫﻮ ﰲ ﺷﺎﻥ‬

‫ﻭﻗﺎﻝ ﰲ ﻗﺼﻴﺪﺓ ﻟﻪ ﻓﺎﺋﻘﺔ ﳝﺪﺡ ﻓﻘﻴﻬﺎ ﺍﻟﺸﺮﻳﻒ ﺫﺍ ﺍﺠﻤﻟﺪﻳﻦ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻰ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﺑﻦ ﻋﻠﻰ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻧﻘﻴﺐ ﺍﻟﻄﺎﻟﺒﻴﲔ ﲟﺮﻭ ‪-‬‬
‫ﻭﻓﻴﻬﺎ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺇﻥ ﻛﻨﻴﺔ ﺍﻟﺒﺎﺧﺮﺯﻱ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ‪ -‬ﺃﻭﳍﺎ‪:‬‬
‫ﺣﻴﺎﻟﻚ ﻣﻦ ﲢﺖ ﺫﻳﻞ ﺍﳊﱮ ‪ ...‬ﺷﻌﺎﻉ ﻛﺤﺎﺷﻴﺔ ﺍﳌﺸﺮﰱ‬
‫ﻭﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﻭﺳﻘﺖ ﺍﻟﺮﻛﺎﺋﺐ ﺣﱴ ﺃﳔﻦ ‪ ...‬ﺑﺴﺒﻂ ﺍﻷﻧﺎﻣﻞ ﺳﺒﻂ ﺍﻟﻨﱯ‬
‫ﻋﻠﻰ ﺑﻦ ﻣﻮﺳﻰ ﻣﻮﺍﺳﻰ ﺍﻟﻌﻔﺎﺓ ‪ ...‬ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺴﻴﺪ ﺍﳌﻮﺳﻮﻯ‬
‫ﻭﻣﻨﻬﺎ‪:‬‬
‫ﳕﺎﻩ ﺍﻟﻔﺨﺎﺭ ﺇﱃ ﺟﺪﻩ ‪ ...‬ﻋﻠ ﹴﻰ ﻓﻄﺎﺭ ﲜ ٍﺪ ﻋﻠﻰ‬
‫ﻭﻻﻳﺘﺄﺷﺐ ﻋﻴﺺ ﺍﻟﺴﺮﻯ ‪ ...‬ﺇﺫﺍ ﻫﻮ ﱂ ﻳﻜﻦ ﺍﺑﻦ ﺍﻟﺴﺮﻯ‬
‫ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻳﺎﻗﺴﻴﻢ ﺍﻟﺴﺨﺎﺀ ‪ ...‬ﺇﺫﺍ ﺟﻒ ﺿﺮﻉ ﺍﻟﻐﻤﺎﻡ ﺍﳊﱮ‬
‫ﻭﻓﺪﺕ ﺇﻟﻴﻚ ﻣﻊ ﺍﻟﻮﺍﻓﺪﻳﻦ ‪ ...‬ﻭﻓﻮﺩ ﺍﻟﺒﺸﺎﺭﺓ ﻏﺐ ﺍﻟﻨﻌﻲ‬
 ‫ﻭﺯﺍﺭﻙ ﻣﲎ ﲰﻲ ﻛﻲ ‪ ...‬ﻓﺮﺍﻉ ﺣﻘﻮﻕ ﺍﻟﺴﻤﻲ ﺍﻟﻜﲏ‬
‫ﻓﻬﺬﻱ ﺍﻟﻘﺼﻴﺪﺓ ﺑﻜﺮ ﺗﺼﻞ ‪ ...‬ﻋﻠﻰ ﳓﺮﻫﺎ ﺣﺼﻴﺎﺕ ﺍﳊﻠﻲ‬
‫ﺟﻌﻠﺖ ﻫﻮﺍﻙ ﺟﻬﺎﺯﹰﺍ ﳍﺎ ‪ ...‬ﻓﺠﺎﺀﺗﻚ ﻣﺎﺋﺴ ﹰﺔ ﻛﺎﳍﺪﻯ‬
‫ﺳﺤﺮﺕ ﻬﺑﺎ ﺃﻟﺴﻦ ﺍﻟﺴﺎﻣﺮﻳﻦ ‪ ...‬ﻭﱂ ﺃﺗﺮﻙ ﺍﻟﺴﺤﺮ ﻟﻠﺴﺎﻣﺮﻱ‬
‫ﻭﳌﺎ ﻧﺸﺮﺕ ﺃﻓﺎﻭﻳﻘﻬﺎ ‪ ...‬ﻃﻮﻯ ﺍﻟﻨﺎﺱ ﺩﻳﺒﺎﺟﺔ ﺍﻟﺒﺤﺘﺮﻱ‬
‫ﻭﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺳﻌﺪ ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﺎﺧﺮﺯﻱ ﻭﻛﻨﺎﻩ ﺃﺑﺎ ﺍﳊﺴﻦ‪:‬‬
‫ﻳﺎ ﻓﺎﻟﻖ ﺍﻟﺼﺒﺢ ﻣﻦ ﻷﻷ ﻏﺮﺗﻪ ‪ ...‬ﻭﺟﺎﻋﻞ ﺍﻟﻠﻴﻞ ﻣﻦ ﺃﺻﺪﺍﻏﻪ ﺳﻜﻨﺎ‬
‫ﻻﻏﺮﻭ ﺇﻥ ﺃﺣﺮﻗﺖ ﻧﺎﺭ ﺍﳍﻮﻯ ﻛﺒﺪﻯ ‪ ...‬ﻓﺎﻟﻨﺎﺭ ﺣﻖ ﻋﻠﻰ ﻣﻦ ﻳﻌﺒﺪ ﺍﻟﻮﺛﻨﺎ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ ﻭﻛﻨﺎﻩ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‪:‬‬
‫ﻛﺘﺒﺖ ﻭﺧﻄﻰ ﺣﺎﺵ ﻭﺟﻬﻚ ﺷﺎﻫﺪ ‪ ...‬ﺑﺎﻥ ﺑﻨﺎﱐ ﻣﻦ ﺃﺫﻯ ﺍﻟﺴﻘﻢ ﻣﺮﺗﻌﺶ‬
‫ﻭﻧﻔﺴﻲ ﺇﻥ ﺗﺄﻣﺮ ﺗﻌﺶ ﰲ ﺳﻼﻣﺔ ‪ ...‬ﻓﺄﻫﺪ ﳍﺎ ﻣﻨﻚ ﺍﻟﺴﻼﻡ ﻭﻣﺮﺗﻌﺶ‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺻﺪﻗﺔ‬

‫ﺍﻟﻮﺯﻳﺮ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﱂ ﻳﺴﺘﻘﻞ ﺑﺎﻟﻮﺯﺭﺍﺓ ﺇﳕﺎ ﻧﺎﺏ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻭﺯﻳﺮ ﺍﳌﺴﺘﺮﺷﺪ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺃﺑﻴﻪ‬
‫ﻛﻔﺎﻳﺔ ﻭﺷﻬﺎﻣﺔ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺗﻮﱃ ﺍﻟﻮﺯﺍﺭﺓ ﻣﻦ ﺑﲔ ﺻﺪﻗﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻳﻠﻘﺐ ﺟﻼﻝ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻫﻮ ﻳﻠﻘﺐ ﺷﺮﻑ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﳌﺎ ﻣﺎﺕ ﺟﻼﻝ ﺍﻟﺪﻭﻟﺔ ﺩﺧﻞ ﺍﻷﻗﻔﺎﺻﻰ ﺍﻟﺸﺎﻋﺮ ﺍﳌﻮﺻﻠﻲ ﺇﱃ ﻗﱪﻩ ﻭﻗﺎﻝ ﻭﻫﻮ ﻳﺒﻜﻰ‪:‬‬
‫ﻉ ﻭﺫﻟ ٍﺔ ‪ ...‬ﻛﺎﻧﻚ ﺗﺮﺟﻰ ﰲ ﺍﻟﻀﺮﻳﺢ ﻭﺗﺮﻫﺐ‬ ‫ﻧﺰﻭﺭﻙ ﰲ ﺛﻮﰊ ﺧﺸﻮ ﹴ‬
‫ﺐ ‪ ...‬ﻛﻤﺎ ﻳﻠﺜﻢ ﺍﻟﺒﻴﺖ ﺍﻟﺮﻓﻴﻊ ﺍﶈﺠﺐ‬
‫ﻭﻧﻠﺜﻢ ﺗﺮﺑﹰﺎ ﻣﻦ ﺭﻓﻴ ﹴﻊ ﳏﺠ ﹴ‬
‫ﻭﺗﺮﺛﻰ ﲟﺎ ﻗﺪ ﻛﻨﺖ ﳑﺘﺪﺣﹰﺎ ﺑﻪ ‪ ...‬ﻓﻴﺤﺰﻧﻨﺎ ﻣﻨﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻄﺮﺏ‬
‫ﻭﻣﺎﺕ ﺟﻼﻝ ﺍﻟﺪﻭﻟﺔ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ﺛﻼﺙ ﻭ ﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻭﺃﻣﺎ ﺷﺮﻑ ﺍﻟﺪﻭﻟﺔ ﻓﻘﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ ﰲ‬
‫ﺗﺎﺭﳜﻪ‪ :‬ﻫﻮ ﻏﺰﻳﺮ ﺍﻟﻔﻀﻞ ﻭﺍﻓﺮ ﺍﻟﻌﻘﻞ‪ ،‬ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﺣﺴﻦ ﺍﳋﻂ ﻣﻠﻴﺤﻪ‪ ،‬ﺩﻳﻦ ﺧﲑ ﻣﺸﻐﻮﻝ ﺑﺎﻟﻌﺒﺎﺩﺓ‬
‫ﻭﺍﻟﻌﺰﻟﺔ‪ ،‬ﲰﻊ ﺑﻘﺮﺍﺀﰐ ﲟﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﻭﺑﻐﺪﺍﺩ ﻋﻠﻰ ﺍﳌﺸﺎﻳﺦ‪ ،‬ﻭﲰﻊ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺮﺑﻌﻲ‪ ،‬ﻛﺘﺒﺖ ﻋﻨﻪ ﻭﺳﺄﻟﺘﻪ ﻋﻦ‬
‫ﻣﻮﻟﺪﻩ ﻓﻘﺎﻝ‪ :‬ﰲ ﳏﺮﻡ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ .‬ﻗﻠﺖ ﺃﻧﺎ ﻭﻫﻮ ﺍﻟﺬﻱ ﺑﲎ ﺍﻟﺮﺑﺎﻁ ﺍﳌﻌﺮﻭﻑ ﺑﺮﺑﺎﻁ ﺍﻟﺪﺭﺟﺔ‬
‫ﻋﻠﻰ ﺩﺟﻠﺔ ﺑﺎﳉﺎﻧﺐ ﺍﻟﻐﺮﰊ‪ ،‬ﻭﺍﻋﺘﺰﻝ ﻓﻴﻪ ﻣﻊ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺗﺮﻙ ﺍﻟﻮﻻﻳﺎﺕ ﺇﱃ ﺇﻥ ﻣﺎﺕ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ‬
‫ﺍﳋﻂ ﺍﳌﻠﻴﺢ ﺍﳌﻨﺴﻮﺏ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻋﻠﻰ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺍﻟﺒﻮﺍﺏ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺳﺎﺑﻊ ﺻﻔ ﹴﺮ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﲬﺴﲔ‬
‫ﻭﲬﺴﻤﺎﺋ ٍﺔ‪.‬‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻨﺘﺮ ﺑﻦ ﺛﺎﺑﺖ‬

 ‫ﺍﳌﻌﺮﻭﻑ ﺑﺸﻤﻴ ﹴﻢ ﺍﳊﻠﻰ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻣﺎﺕ ﰲ ﺭﺑﻴﻊ ﺍﻷﺧﺮ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺘﻤﺎﺋﺔ‪.‬‬
‫ﺃﺧﱪﱐ ﺑﻪ ﺍﻟﻌﻤﺎﺩ ﺑﻦ ﺍﳊﺪﻭﺱ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﲟﻨﺰﻟﻪ ﻣﺎﺕ ﺑﺎﳌﻮﺻﻞ ﻋﻦ ﺳﻦ ﻋﺎﻟﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﳊﻠﺔ ﺍﳌﺰﻳﺪﻳﺔ‪ .‬ﻗﺪﻡ‬
‫ﺑﻐﺪﺍﺩ ﻭﻬﺑﺎ ﺗﺄﺩﺏ‪ ،‬ﰒ ﺗﻮﺟﻪ ﺗﻠﻘﺎﺀ ﺍﳌﻮﺻﻞ ﻭﺍﻟﺸﺎﻡ ﻭﺩﻳﺎﺭ ﺑﻜﺮ‪ ،‬ﻭﺃﻇﻨﻪ ﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﻧﺰﺍﺭ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ‪.‬‬

‫ﻗﺎﻝ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻛﻨﺖ ﻗﺪ ﻭﺭﺩﺕ ﺇﱃ ﺁﻣﺪ ﰲ ﺷﻬﻮﺭ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻓﺮﺃﻳﺖ ﺃﻫﻠﻬﺎ ﻣﻄﺒﻘﲔ‬
‫ﻋﻠﻰ ﻭﺻﻒ ﻫﺬﺍ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﻘﺼﺪﺕ ﺇﱃ ﻣﺴﺠﺪ ﺍﳋﻀﺮ ﻭﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻓﻮﺟﺪﺗﻪ ﺷﻴﺨﺎ ﻛﺒﲑﹰﺍ ﻗﻀﻴﻒ ﺍﳉﺴﻢ ﰲ‬
‫ﺣﺠﺮﺓ ﻣﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺑﲔ ﻳﺪﻳﻪ ﺟﺎﻣﺪﺍﻥ ﳑﻠﻮﺀ ﻛﺘﺒﹰﺎ ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ ﻓﺤﺴﺐ‪ ،‬ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ ﻭﺟﻠﺴﺖ ﺑﲔ ﻳﺪﻳﻪ‪،‬‬
‫ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﻭﻗﺎﻝ‪ :‬ﻣﻦ ﺃﻳﻦ ﺃﻧﺖ؟ ﻗﻠﺖ ﻣﻦ ﺑﻐﺪﺍﺩ‪ :‬ﻓﻬﺶ ﰊ ﻭﺃﻗﺒﻞ ﻳﺴﺎﺋﻠﲏ ﻋﻨﻬﺎ ﻭﺃﺧﱪﻩ‪ ،‬ﰒ ﻗﻠﺖ ﻟﻪ‪ :‬ﺇﳕﺎ ﺟﺌﺖ‬
‫ﻷﻗﺘﺒﺲ ﻣﻦ ﻋﻠﻮﻡ ﺍﳌﻮﱃ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻭﺃﻱ ﻋﻠﻢ ﲢﺐ؟ ﻗﻠﺖ ﻟﻪ‪ :‬ﺃﺣﺐ ﻋﻠﻮﻡ ﺍﻷﺩﺏ‪ .‬ﻓﻘﺎﻝ ﺇﻥ ﺗﺼﺎﻧﻴﻔﻲ ﰲ‬
‫ﺍﻷﺩﺏ ﻛﺜﲑﺓ ﻭﺫﻟﻚ ﺇﻥ ﺍﻷﻭﺍﺋﻞ ﲨﻌﻮﺍ ﺃﻗﻮﺍﻝ ﻏﲑﻫﻢ ﻭﺃﺷﻌﺎﺭﻫﻢ ﻭﺑﻮﺑﻮﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﺃﻧﺎ ﻓﻜﻞ ﻣﺎﻋﻨﺪﻱ ﻣﻦ ﻧﺘﺎﺋﺞ‬
‫ﺃﻓﻜﺎﺭﻱ‪ ،‬ﻭﻛﻨﺖ ﻛﻠﻤﺎ ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﳎﻤﻌﲔ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎﻥ ﻛﺘﺎﺏ ﰲ ﻧﻮﻉ ﻣﻦ ﺍﻵﺩﺍﺏ ﺍﺳﺘﻌﻤﻠﺖ ﻓﻜﺮﻱ‬
‫ﻭﺃﻧﺸﺄﺕ ﻣﻦ ﺟﻨﺴﻪ ﻣﺎ ﺃﺩﺣﺾ ﺑﻪ ﺍﳌﺘﻘﺪﻡ‪ .‬ﻓﻤﻦ ﺫﻟﻚ ﺇﻥ ﺃﺑﺎ ﲤﺎﻡ ﲨﻊ ﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ﰲ ﲪﺎﺳﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺃﻧﺎ ﻓﻌﻤﻠﺖ‬
‫ﲪﺎﺳ ﹰﺔ ﻣﻦ ﺃﺷﻌﺎﺭﻱ ﻭﺑﻨﺎﺕ ﺃﻓﻜﺎﺭﻱ‪ - ،‬ﰒ ﺷﻨﻊ ﺃﺑﺎ ﲤﺎﻡ ﻭﺷﺘﻤﻪ ‪ ، -‬ﰒ ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﳎﻤﻌﲔ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺃﰊ‬
‫ﻧﻮﺍﺱ ﰲ ﻭﺻﻒ ﺍﳋﻤﺮ‪ ،‬ﻓﻌﻤﻠﺖ ﻛﺘﺎﺏ ﺍﳋﻤﺮﻳﺎﺕ ﻣﻦ ﺷﻌﺮﻱ‪ ،‬ﻟﻮ ﻋﺎﺵ ﺃﺑﻮ ﻧﻮﺍﺱ ﻻﺳﺘﺤﻴﺎ ﺇﻥ ﻳﺬﻛﺮ ﺷﻌﺮ‬
‫ﻧﻔﺴﻪ ﻟﻮ ﲰﻌﻬﺎ‪ ،‬ﻭﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﳎﻤﻌﲔ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺧﻄﺐ ﺍﺑﻦ ﻧﺒﺎﺗﺔ ﻓﺼﻨﻔﺖ ﻛﺘﺎﺏ ﺍﳋﻄﺐ ﻓﻠﻴﺲ ﻟﻠﻨﺎﺱ‬
‫ﺍﻟﻴﻮﻡ ﺍﺷﺘﻐﺎﻝ ﺇﻻ ﲞﻄﱯ‪ ،‬ﻭﺟﻌﻞ ﻳﺰﺭﻱ ﻋﻠﻰ ﺍﳌﺘﻘﺪﻣﲔ ﻭﻳﺼﻒ ﻭﳚﻬﻞ ﺍﻷﻭﺍﺋﻞ ﻭﳜﺎﻃﺒﻬﻢ ﺑﺎﻟﻜﻠﺐ‪ ،‬ﻓﻌﺠﺒﺖ ﻣﻨﻪ‬
‫ﻭﻗﻠﺖ ﻟﻪ‪ :‬ﻓﺄﻧﺸﺪﱐ ﺷﻴﺌﹰﺎ ﳑﺎ ﻗﻠﺖ‪ ،‬ﻓﺎﺑﺘﺪﺃ ﻭﻗﺮﺃ ﻋﻠﻰ ﺧﻄﺒﺔ ﻛﺘﺎﺏ ﺍﳋﻤﺮﻳﺎﺕ ﻓﻌﻠﻖ ﲞﺎﻃﺮﻱ ﻣﻦ ﺍﳋﻄﺒﺔ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﳌﺎ ﺭﺃﻳﺖ ﺍﳊﻜﻤﻲ ﻗﺪ ﺃﺑﺪﻉ ﻭﱂ ﻳﺪﻉ ﻷﺣﺪ ﻣﻦ ﺃﺗﺒﺎﻋﻪ ﻣﻄﻤﻌﺎﹰ‪ ،‬ﻭﺳﻠﻚ ﰲ ﺇﻓﺸﺎﺀ ﺳﺮ ﺍﳋﻤﺮﺓ ﻣﺎﺳﻠﻚ‪ ،‬ﺁﺛﺮﺕ‬
‫ﺇﻥ ﺃﺟﻌﻞ ﳍﺎ ﻧﺼﻴﺒﹰﺎ ﻣﻦ ﻋﻨﺎﻳﱵ ﻣﻊ ﻣﺎ ﺇﻧﲏ ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ ﱂ ﺃﳌﻢ ﳍﺎ ﺑﻠﺜﻢ ﺛﻐﺮ ﺇ ﹴﰒ ﻣﺬ ﺭﺿﻌﺖ ﺛﺪﻱ ﺃ ﹴﻡ‪ .‬ﺃﻭ ﻛﻤﺎ‬
‫ﻗﺎﻝ‪ .‬ﰒ ﺃﻧﺸﺪﱐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﺍﻣﺰﺝ ﲟﺴﺒﻮﻙ ﺍﻟﻠﺠﲔ ‪ ...‬ﺫﻫﺒﹰﺎ ﺣﻜﺘﻪ ﺩﻣﻮﻉ ﻋﻴﲏ‬
‫ﳌﺎ ﻧﻌﻰ ﻧﺎﻋﻰ ﺍﻟﻔﺮﺍ ‪ ...‬ﻕ ﺑﺒﲔ ﻣﻦ ﺃﻫﻮﻯ ﻭﺑﻴﲏ‬
‫ﻛﺎﻧﺖ ﻭﱂ ﻳﻘﺪﺭ ﻟﺸﻲ ‪ ...‬ﺀ ﻗﺒﻠﻬﺎ ﺇﳚﺎﺏ ﻛﻮﻥ‬
‫ﻭﺃﺣﺎﳍﺎ ﺍﻟﺘﺤﺮﱘ ﱂ ‪ ...‬ﺍ ﺷﺒﻬﺖ ﺑﺪﻡ ﺍﳊﺴﲔ‬
‫ﺧﻔﻘﺖ ﻟﻨﺎ ﴰﺴﺎﻥ ﻣﻦ ‪ ...‬ﻵﻻﺋﻬﺎ ﰲ ﺍﳋﺎﻓﻘﲔ‬
‫ﻭﺑﺪﺕ ﻟﻨﺎ ﰲ ﻛﺄﺳﻬﺎ ‪ ...‬ﻣﻦ ﻟﻮﻬﻧﺎ ﰲ ﺣﻠﺘﲔ‬
‫ﻓﺎﻋﺠﺐ ﻫﺪﺍﻙ ﺍﷲ ﻣﻦ ‪ ...‬ﻛﻮﻥ ﺍﺗﻔﺎﻕ ﺍﻟﻀﺮﺗﲔ‬
‫ﰲ ﻟﻴﻠﺔ ﺑﺪﺃ ﺍﻟﺴﺮﻭ ‪ ...‬ﺭ ﻬﺑﺎ ﻳﻄﺎﻟﺒﻨﺎ ﺑﺪﻳﻦ‬
‫ﻭﻣﻀﻰ ﻃﻠﻴﻖ ﺍﻟﺮﺍﺡ ﻣﻦ ‪ ...‬ﻗﺪ ﻛﺎﻥ ﻣﻐﻠﻮﻝ ﺍﻟﻴﺪﻳﻦ‬
‫ﺫﻱ ﺯﻳﻨﺔ ﺍﻷﺣﻴﺎﺀ ﰲ ﺍﻟﺪ ‪ ...‬ﻧﻴﺎ ﻭﺯﻳﻨﺔ ﻛﻞ ﺯﻳﻦ‬
‫ﻓﺎﺳﺘﺤﺴﻨﺖ ﺫﻟﻚ‪ ،‬ﻓﻐﻀﺐ ﻭﻗﺎﻝ ﱄ‪ :‬ﻭﻳﻠﻚ ﻣﺎﻋﻨﺪﻙ ﻏﲑ ﺍﻻﺳﺘﺤﺴﺎﻥ؟ ﻗﻠﺖ ﻟﻪ‪ :‬ﻓﻤﺎ ﺃﺻﻨﻊ ﻳﺎ ﻣﻮﻻﻧﺎ‪ ،‬ﻓﻘﺎﻝ‬
 ‫ﱄ‪ :‬ﺗﺼﻨﻊ ﻫﻜﺬﺍ؟ ﰒ ﻗﺎﻡ ﻳﺮﻗﺺ ﻭﻳﺼﻔﻖ ﺇﱃ ﺇﻥ ﺗﻌﺐ ﰒ ﺟﻠﺲ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺃﺻﻨﻊ ﻭﻗﺪ ﺍﺑﺘﻠﻴﺖ ﺑﺒﻬﺎﺋﻢ ﻻ‬
‫ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻟﺪﺭ ﻭ ﺍﻟﺒﻌﺮ‪ ،‬ﻭﺍﻟﻴﺎﻗﻮﺕ ﻭﺍﳊﺠﺮ‪ ،‬ﻓﺎﻋﺘﺬﺭﺕ ﺇﻟﻴﻪ ﻭﺳﺄﻟﺘﻪ ﺇﻥ ﻳﻨﺸﺪﱐ ﺷﻴﺌﹰﺎ ﺁﺧﺮ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻗﺪ‬
‫ﺻﻨﻔﺖ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﻟﺘﺠﻨﻴﺲ‪ ،‬ﲰﻴﺘﻪ ﺃﻧﻴﺲ ﺍﳉﻠﻴﺲ ﰲ ﺍﻟﺘﺠﻨﻴﺲ‪ ،‬ﰲ ﻣﺪﺡ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﳌﺎ ﺭﺃﻳﺖ ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﻨﺎﺱ‬
‫ﻟﻘﻮﻝ ﺍﻟﺒﺴﱵ ﻓﺄﻧﺎ ﺃﻧﺸﺪﻙ ﻣﻨﻪ‪ ،‬ﰒ ﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻟﻴﺖ ﻣﻦ ﻃﻮﻝ ﺑﺎﻟﺶ ‪ ...‬ﺍﻡ ﻧﻮﺍﻩ ﻭﺛﻮﻯ ﺑﻪ‬
‫ﺟﻌﻞ ﺍﻟﻌﻮﺩ ﺇﱃ ﺍﻟﺰﻭ ‪ ...‬ﺭﺍﺀ ﻣﻦ ﺑﻌﺾ ﺛﻮﺍﺑﻪ‬
‫ﺃﺗﺮﻯ ﻳﻮﻃﺌﲏ ﺍﻟﺪﻫﺮ ‪ ...‬ﺛﺮﻯ ﻣﺴﻚ ﺗﺮﺍﺑﻪ‬
‫ﻭﺃﺭﻯ ﺃﻱ ﻧﻮﺭ ﻋﻴﲏ ‪ ...‬ﻣﻮﻃﺌﺎ ﱄ ﻭﺗﺮﻯ ﺑﻪ‬
‫ﻕ‪:‬‬
‫ﰒ ﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ ﰲ ﻭﺻﻒ ﺳﺎ ﹴ‬
‫ﻗﻞ ﱄ ﻓﺪﺗﻚ ﺍﻟﻨﻔﺲ ﻗﻞ ﱄ ‪ ...‬ﻣﺈﺫﺍ ﺗﺮﻳﺪ ﺇﺫﹰﺍ ﺑﻘﺘﻠﻲ؟‬
‫ﺃﺃﺩﺭﺕ ﲬﺮﹰﺍ ﰲ ﻛﺆﻭ ‪ ...‬ﺳﻚ ﻫﺬﻩ ﺃﻡ ﺳﻢ ﺻﻞ؟‬
‫ﻭﺃﻧﺸﺪﱐ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﺿﺎﻉ ﻣﻦ ﺃﺻﻠﻪ‪ ،‬ﰒ ﺳﺄﻟﺘﻪ ﻋﻤﻦ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻠﻢ ﳛﺴﻦ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ‪،‬‬
‫ﻓﻠﻤﺎ ﺫﻛﺮﺕ ﻟﻪ ﺍﳌﻌﺮﻯ ﻬﻧﺮﱐ ﻭﻗﺎﻝ ﱄ‪ :‬ﻭﻳﻠﻚ ﻛﻢ ﺗﺴﻲﺀ ﺍﻷﺩﺏ ﺑﲔ ﻳﺪﻱ‪ ،‬ﻣﻦ ﺫﻟﻚ ﺍﻟﻜﻠﺐ ﺍﻷﻋﻤﻰ ﺣﱴ‬
‫ﻳﺬﻛﺮ ﺑﲔ ﻳﺪﻱ ﰲ ﳎﻠﺴﻲ؟ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﻣﻮﻻﻧﺎ ﻣﺎ ﺃﺭﺍﻙ ﺗﺮﺿﻰ ﻋﻦ ﺃﺣﺪ ﳑﻦ ﺗﻘﺪﻡ‪.‬‬

‫ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﺃﺭﺿﻰ ﻋﻨﻬﻢ ﻭﻟﻴﺲ ﳍﻢ ﻣﺎ ﻳﺮﺿﻴﲏ؟ ﻗﻠﺖ‪ :‬ﻓﻤﺎ ﻓﻴﻬﻢ ﻗﻂ ﺃﺣﺪ ﲟﺎ ﻳﺮﺿﻴﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﻋﻠﻤﻪ ﺇﻻ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﻨﱯ ﰲ ﻣﺪﳛﻪ ﺧﺎﺻﺔ‪ ،‬ﻭﺍﺑﻦ ﻧﺒﺎﺗﺔ ﰲ ﺧﻄﺒﻪ‪ ،‬ﻭﺍﺑﻦ ﺍﳊﺮﻳﺮﻱ ﰲ ﻣﻘﺎﻣﺎ ﺗﻪ ﻓﻬﺆﻻﺀ ﱂ ﻳﻘﺼﺮﻭﺍ‪ .‬ﻗﻠﺖ ﻟﻪ‪:‬‬
‫ﻳﺎ ﻣﻮﻻﻧﺎ ﻗﺪ ﻋﺠﺒﺖ ﺇﺫ ﱂ ﺗﺼﻨﻒ ﻣﻘﺎﻣﺎﺕ ﺗﺪﺣﺾ ﻬﺑﺎ ﻣﻘﺎﻣﺎﺕ ﺍﳊﺮﻳﺮﻱ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻳﺎﺑﲏ ﺍﻋﻠﻢ ﺇﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ‬
‫ﺕ ﻣﺮﺗﲔ ﻓﻠﻢ ﺗﺮﺿﻰ ﻓﻐﺴﻠﺘﻬﺎ‪ ،‬ﻭﻣﺎ ﺃﻋﻠﻢ ﺇﻥ ﺍﷲ ﺧﻠﻘﲏ ﺇﻻ‬ ‫ﺍﳊﻖ ﺧﲑ ﻣﻦ ﺍﻟﺘﻤﺎﺩﻱ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ‪ .‬ﻋﻤﻠﺖ ﻣﻘﺎﻣﺎ ٍ‬
‫ﻷﻇﻬﺮ ﻓﻀﻞ ﺍﺑﻦ ﺍﳊﺮﻳﺮﻱ‪ ،‬ﰒ ﺳﻄﺢ ﰲ ﺍﻟﻜﻼﻡ ﻭﻗﺎﻝ‪ :‬ﻟﻴﺲ ﰲ ﺍﻟﻮﺟﻮﺩ ﺇﻻ ﺧﺎﻟﻘﺎﻥ‪ :‬ﻓﺄﺣﺪ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺃﺣﺪ ﰲ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻓﺎﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀ ﻫﻮ ﺍﷲ‪ ،‬ﻭﺍﻟﺬﻱ ﰲ ﺍﻷﺭﺽ ﺃﻧﺎ‪ ،‬ﰒ ﺍﻟﺘﻔﺖ ﺇﱄ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻛﻼﻡ ﻻ ﳛﺘﻤﻠﻪ ﺍﻟﻌﺎﻣﺔ‬
‫ﻟﻜﻮﻬﻧﻢ ﻻ ﻳﻔﻬﻤﻮﻧﻪ‪ ،‬ﺃﻧﺎ ﻻ ﺃﻗﺪﺭ ﻋﻠﻰ ﺧﻠﻖ ﺷﻲﺀ ﺇﻻ ﺧﻠﻖ ﺍﻟﻜﻼﻡ ﻓﺄﻧﺎ ﺃﺧﻠﻘﻪ‪ ،‬ﰒ ﺫﻛﺮ ﺍﺷﺘﻘﺎﻕ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ‪،‬‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﻳﺎ ﻣﻮﻻﻧﺎ؟ ﺃﻧﺎ ﺭﺟﻞ ﳏﺪﺙ ﻭﺇﻥ ﱂ ﺗﻜﻦ ﰲ ﺍﶈﺪﺙ ﺟﺮﺍﺀﺓ ﻣﺎﺕ ﺑﻐﺼﺘﻪ‪ ،‬ﻭﺃﺣﺐ ﺃﻥ ﺃﺳﺄﻝ ﻣﻮﻻﻧﺎ ﻋﻦ‬
‫ﺷﻲ ٍﺀ ﺇﻥ ﺃﺫﻥ‪ ،‬ﻓﺘﺒﺴﻢ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺭﺍﻙ ﺗﺴﺄﻝ ﺇﻻ ﻋﻦ ﻣﻌﻀﻠﺔ ﻫﺎﺕ ﻣﺎ ﻋﻨﺪﻙ‪ .‬ﻗﻠﺖ‪ :‬ﱂ ﲰﻴﺖ ﺑﺎﻟﺸﻤﻴﻤﻢ؟‬
‫ﻓﺸﺘﻤﲏ ﰒ ﺿﺤﻚ ﻭﻗﺎﻝ‪ :‬ﺍﻋﻠﻢ ﺇﻧﲏ ﺑﻘﻴﺖ ﻣﺪﺓ ﻣﻦ ﻋﻤﺮﻱ ‪ -‬ﺫﻛﺮﻫﺎ ﻫﻮ ﻭﻧﺴﺘﻴﻬﺎ ﺃﻧﺎ ‪ -‬ﻻ ﺁﻛﻞ ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ‬
‫ﺇﻻ ﺍﻟﻄﻴﺐ ﻓﺤﺴﺐ ﻗﺼﺪﹰﺍ ﻟﺘﻨﺸﻴﻒ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺣﺪﺓ ﺍﳊﻔﻆ‪ ،‬ﻭﻛﻨﺖ ﺃﺑﻘﻰ ﺃﻳﺎﻣﺎ ﻻﳚﻴﺌﲏ ﺍﻟﻐﺎﺋﻂ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀ ﻛﺎﻥ‬
‫ﺷﺒﻪ ﺍﻟﺒﻨﺪﻗﺔ ﻣﻦ ﺍﻟﻄﲔ ﻭﻛﻨﺖ ﺁﺧﺬﻩ ﻭﺃﻗﻮﻝ ﳌﻦ ﺍﻧﺒﺴﻂ ﺇﻟﻴﻪ ﴰﻪ ﻓﺈﻧﻪ ﻻ ﺭﺍﺋﺤﺔ ﻟﻪ‪ ،‬ﻓﻜﺜﺮ ﺫﻟﻚ ﺣﱴ ﻟﻘﺒﺖ ﺑﻪ‪،‬‬
‫ﺃﺭﺿﻴﺖ ﻳﺎ ﺑﻦ ﺍﻟﻔﺎﻋﻠﺔ‪.‬‬
‫ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﺟﺮﻯ ﺑﻴﲏ ﻭﺑﻴﻨﻪ‪ ،‬ﰒ ﺃﻧﺸﺪﺕ ﻟﻪ ﻣﻦ ﲪﺎﺳﺘﻪ‪:‬‬
‫ﻻ ﺗﺴﺮﺣﻦ ﺍﻟﻄﺮﻑ ﰲ ﺑﻘﺮ ﺍﳌﻬﺎ ‪ ...‬ﻓﻤﺼﺎﺭﻉ ﺍﻵﺟﺎﻝ ﰲ ﺍﻵﺟﺎﻝ‬
‫ﻛﻢ ﻧﻈﺮ ٍﺓ ﺃﺭﺩﺕ ﻭﻣﺎ ﺃﺧﺬﺕ ﻳﺪ ﺍﻝ ‪ ...‬ﻣﺼﻤﻰ ﳌﻦ ﻗﺘﻠﺖ ﺃﺩﺍﺓ ﻗﺘﺎﻝ‬
 ‫ﺳﻨﺤﺖ ﻭﻣﺎ ﲰﺤﺖ ﺑﺘﺴﻠﻴﻢ ﻭﺍﻕ ‪ ...‬ﻻﻝ ﺍﻟﺘﺤﻴﺔ ﻓﻌﻠﺔ ﺍﳌﻐﺘﺎﻝ‬
‫ﺃﺿﻠﻠﺖ ﻗﻠﱯ ﻋﻨﺪﻫﻦ ﻭﺭﺣﺖ ﺇﻥ ‪ ...‬ﺷﺪﻩ ﺑﺬﺍﺕ ﺍﻟﻀﺎﻝ ﺿﻞ ﺿﻼﱄ‬
‫ﺃﻟﻮﻯ ﺑﺄﻟﻮﻳﺔ ﺍﻟﻌﻘﻴﻖ ﻋﻠﻰ ﺍﻟﻄﻠﻮ ‪ ...‬ﻝ ﻣﺴﺎﺋﻼ ﻣﻦ ﻻ ﳚﻴﺐ ﺳﺆﺍﱄ‬
‫ﺗﺮﺑﺖ ﻳﺪﻱ ﰲ ﻣﻘﺼﺪﻱ ﻣﻦ ﻻﻳﺪﻱ ‪ ...‬ﻗﻮﺩﻱ ﻭﺃﻭﱃ ﱄ ﻬﺑﺎ ﺃﻭﱃ ﱄ‬
‫ﻳﺎ ﻗﺎﺗﻞ ﺍﷲ ﺍﻟﺪﻣﻰ ﻛﻢ ﻣﻦ ﺩﻡ ‪ ...‬ﺃﺟﺮﻳﻦ ﺣﻼ ﻛﺎﻥ ﻏﲑ ﺣﻼﻝ‬
‫ﺃﺷﻠﲔ ﺫﻝ ﺍﻟﻴﺘﻢ ﰲ ﺍﻷﺷﺒﺎﻝ ‪ ...‬ﻭﻓﺘﻜﻦ ﺑﺎﻷﺟﺴﺎﺩ ﰲ ﺍﻷﻏﻴﺎﻝ‬
‫ﻭﻧﻔﺮﻥ ﺣﲔ ﻧﻜﺮﻥ ﺇﻗﺒﺎﱄ ﻭﻟﻮ ‪ ...‬ﺇﱐ ﻧﻔﺮﺕ ﻟﻜﺎﻥ ﻣﻦ ﺇﻗﺒﺎﱄ‬
‫ﻟﻜﻦ ﺃﰊ ﺭﻋﻰ ﺫﻣﺎﻡ ﺍﳊﺐ ﺇﻥ ‪ ...‬ﺃﻭﱃ ﺍﻟﻮﻓﺎﺀ ﻗﻄﻴﻌ ﹰﺔ ﻣﻦ ﻗﺎﱃ‬
‫ﻭﺃﻧﺸﺪﱐ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﳏﻤﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﻭﺃﺑﻮ ﳏﻤﺪ ﻫﻮ ﺍﳊﺠﺎﺝ‬
‫ﻣﻦ ﺷﺮﻗﻲ ﻭﺍﺳﻂ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﻋﻨﺘﺮ ﺍﺑﻦ ﺛﺎﺑﺖ ﺍﳊﻠﻮﻯ ﺍﳌﻌﺮﻭﻑ ﺑﺸﻤﻴﻢ ﻭﻗﺪ ﻗﻠﺖ‪ :‬ﻻ‬
‫ﺃﺭﺍﻙ ﺗﺬﻡ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺼﺮ ﻓﻘﺎﻝ ﱄ‪ :‬ﻟﻴﺲ ﻷﺣ ٍﺪ ﻣﻨﻬﻢ ﻋﻨﺪﻱ ﻗﻴﻤﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺼﻠﺢ ﻟﻠﺬﻡ ﺇﻻ ﻣﻦ ﻳﺼﻠﺢ‬
‫ﻟﻠﻤﺪﺡ‪ ،‬ﺃﻣﺎ ﲰﻌﺖ ﻗﻮﱄ ﰲ ﺍﳊﻤﺎﺳﺔ‪:‬‬
‫ﺃﺻﺦ ﺇﳕﺎ ﻣﺪﺡ ﺍﻟﻔﱴ ﻭﻫﺠﺎﺅﻩ ‪ ...‬ﻟﺪﻯ ﺍﻟﻄﱭ ﺍﻟﻨﻘﺮﻳﺲ ﺫﺍ ﺗﻮﺀﻡ ﻟﺬﺍ‬
‫ﻓﺤﻴﺚ ﺃﻧﺘﻮﻯ ﻣﻠﻘﻰ ﺍﳌﺪﻳﺢ ﻋﺼﺎ ﺍﻟﺜﻮﻯ ‪ ...‬ﺗﺮﺍﺡ ﻬﺑﺎ ﻣﻦ ﺃﻳﻨﻬﺎ ﻗﻠﺺ ﺍﳍﺠﺎ‬
‫ﻼ ﻟﻠﻤﺪﻳﺢ ﻭﻻ ﺍﳍﺠﺎ ‪ ...‬ﻓﻌﻴﻨﺎﻩ ﰲ ﻋﲔ ﺍﻟﺮﺿﺎ ﻇﻠﻤﺔ ﺍﻟﻌﻤﻰ‬ ‫ﻭﻣﻦ ﻟﻴﺲ ﺃﻫ ﹰ‬
‫ﻒ ﻋﻮﻯ‬ ‫ﻭﻳﺰﺭﻯ ﺑﻀﺮﻏﺎﻡ ﺍﻟﻐﺮﻳﻒ ﺯﺋﲑﻩ ‪ ...‬ﻋﻠﻰ ﺫﺑﺦ ﻋﻨ ﹴﻮ ﻫﺮ ﺃﻭ ﺃﻏﻀ ٍ‬
‫ﻭﺃﻧﺸﺪﱐ ﺃﻳﻀﺎ ﻟﻪ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﻧﺮﺍﻙ ﺑﻜﻞ ﻓ ﹴﻦ ﻋﺎﳌﹰﺎ ‪ ...‬ﻓﻌﻼﻡ ﺣﻈﻚ ﻣﻦ ﺩﻧﺎﻙ ﺧﺴﻴﺲ؟‬
‫ﺲ ﺧﻴﺲ‬
‫ﻓﺄﺟﺒﺘﻬﻢ ﻻﺗﻌﺠﺒﻮﺍ ﻭﺗﻔﻬﻤﻮﺍ ‪ ...‬ﻛﻢ ﺫﺍﺩ ﻬﻧﺰﺓ ﻟﻴﺚ ﺧﻴ ﹴ‬
‫ﺣﺪﺛﲏ ﺍﺑﻦ ﺍﳊﺠﺎﺝ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻊ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺘﺠﺎﺭ ﺍﻟﻮﺍﺳﻄﻴﲔ ﺑﺎﳌﻮﺻﻞ ﻋﻠﻰ ﺯﻳﺎﺭﺓ ﴰﻴﻢ ﻭﺗﻮﺍﻓﻘﻮﺍ‬
‫ﻋﻠﻰ ﺃﻻ ﻳﺘﻜﻠﻤﻮﺍ ﺑﲔ ﻳﺪﻳﻪ ﺧﻮﻓﹰﺎ ﻣﻦ ﺯﻟﻞ ﻳﻜﻮﻥ ﻣﻨﻬﻢ‪ ،‬ﻓﻠﻤﺎ ﺣﺼﻠﻮﺍ ﺑﲔ ﻳﺪﻳﻪ ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪ :‬ﺃﺩﺍﻡ ﺍﷲ ﺃﻳﺎﻣﻚ‬
‫ﻓﺎﻟﺘﻔﺖ ﺇﱄ ﻭﻗﺎﻝ‪ :‬ﺇﻳﺶ ﻫﺆﻻﺀ؟ ﻓﺈﱐ ﺃﺭﻯ ﻋﻤﺎﺋﻢ ﻛﺒﺎﺭﹰﺍ ﻇﻨﻨﺘﻬﺎ ﻋﻠﻰ ﺁﺩﻣﻴﲔ ﻓﺴﻜﺘﻮﺍ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻣﻮﺍ ﻗﺎﻝ ﻟﻪ ﺁﺧﺮ‬
‫ﻣﻨﻬﻢ‪ :‬ﻳﺎ ﺳﻴﺪﻱ ﺍﺩﻉ ﻟﻨﺎ ﺑﺸﻤﻞ ﺍﳉﻤﻴﻊ‪ ،‬ﻓﻐﻀﺐ ﻭﻗﺎﻝ‪ :‬ﺇﻳﺶ ﻫﺆﻻﺀ ﻭﻛﻴﻒ ﺧﻠﻘﻬﻢ ﺍﷲ؟ ﰒ ﺣﻠﻒ ﲞﺎﻟﻘﻪ ﻭﻗﺎﻝ‪:‬‬
‫ﻟﻮ ﻗﺪﺭﺕ ﻋﻠﻰ ﺧﻠﻘﻪ ﻣﺜﻞ ﻫﺆﻻﺀ ﺇﻧﻔﺚ ﻣﻦ ﺧﻠﻖ ﻣﺜﻠﻬﻢ‪ .‬ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪:‬‬

‫ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺣﺎﻣﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﱪﻳﻞ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻨﻌﺔ ﺑﻦ ﻣﺎﻟﻚ ﺍﳌﻮﺻﻠﻲ ﺍﻟﻔﻘﻴﻪ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﲟﺮﻭ ﰲ ﺳﻨﺔ‬
‫ﲬﺲ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﰲ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﻗﺎﻝ‪ :‬ﳌﺎ ﻭﺭﺩ ﴰﻴﻢ ﺍﳊﻠﻲ ﺇﱃ ﺍﳌﻮﺻﻞ ﺑﻠﻐﲏ ﻓﻀﻠﻪ ﻓﻘﺼﺪﺗﻪ ﻷﻗﺘﺒﺲ‬
‫ﻣﻦ ﻋﻠﻮﻣﻪ‪ ،‬ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ ﻓﺠﺮﻯ ﺃﻣﺮﻱ ﻋﻠﻰ ﻣﺎﻫﻮ ﻣﻌﺮﻭﻑ ﺑﻪ ﻣﻦ ﻗﻠﺔ ﺍﻻﺣﺘﻔﺎﻝ ﺑﻜﻞ ﺃﺣﺪٍ‪ ،‬ﻭﺟﺮﺕ ﺧﻄﻮﺏ‬
‫ﻭﻣﺬﺍﻛﺮﺍﺕ ﺇﱃ ﺇﻥ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﻨﺎﺱ ﻗﻮﻝ ﻋﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ‪:‬‬
‫ﻣﺸﻌﺸﻌﺔ ﻛﺎﻥ ﺍﳊﺺ ﻓﻴﻬﺎ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺍﳌﺎﺀ ﺧﺎﻟﻄﻬﺎ ﺧﺮﻳﻨﺎ‬
‫‪ -‬ﻛﺬﺍ ﻗﺎﻝ ﻬﺗﻜﻤﹰﺎ ‪ -‬ﺇﻻ ﻗﺎﻝ ﻛﻤﺎ ﻗﻠﺖ‪:‬‬
 ‫ﻭﺳﺎﻟﺖ ﻧﻄﺎﻑ ﺍﻟﺮﺍﺡ ﰲ ﺍﻟﺮﺍﺡ ﻓﺎﻏﺘﺪﻯ ﺍﻟﺲ ‪ ...‬ﲰﺎﺡ ﺇﱃ ﺭﺍﺣﺎﺗﻨﺎ ﻓﺴﺨﻴﻨﺎ‬
‫ﰒ ﺃﺧﺮﺝ ﺭﻗﻌﺔ ﻣﻦ ﲢﺖ ﻣﺼﻼﻩ ﻭﻗﺎﻝ ﱄ‪ :‬ﻣﺎ ﻣﻌﲎ ﻗﻮﱄ‪ :‬ﻗﻠﺐ ﺷﻄﺮ ﺃﻋﺎﺩﻳﻚ ﺣﻆ ﻣﻦ ﻛﻔﺮ ﺃﻳﺎﺩﻳﻚ؟ ﻓﻘﻠﺖ‪:‬‬
‫ﺃﻛﺘﺒﻬﺎ ﻭﺃﻓﺴﺮﻫﺎ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻛﺘﺐ‪ ،‬ﻓﻜﺘﺒﺘﻬﺎ ﻭﻗﻠﺖ ﻧﻌﻢ‪ :‬ﺷﻄﺮ ﺃﻋﺎﺩﻳﻚ‪ :‬ﺩﻳﻚ ﻭﻗﻠﺒﻪ‪ :‬ﻛﻴﺪ‪ ،‬ﺃﺭﺩﺕ ﺇﻥ ﺍﻟﻜﻴﺪ ﺣﻆ‬
‫ﻣﻦ ﻛﻔﺮ ﺃﻳﺎﺩﻳﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺐ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺑﻌﺪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺇﳘﺎﻟﻪ ﺇﻳﺎﻱ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ‬
‫ﺣﺎﻣﺪ ﺍﳌﺬﻛﻮﺭ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻨﺘﺮ ﺍﳊﻠﻲ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﻗﻴﻠﻲ ﻋﺜﺮﺓ ﺍﻟﺸﺎﻛﻲ ﺃﻗﻴﻠﻲ ‪ ...‬ﻓﺴﻮﱃ ﰲ ﲰﺎﻉ ﻧﺜﺎ ﺭﺳﻮﱃ‬
‫ﻭﺇﻥ ﱂ ﺗﺄﺫﱐ ﺑﻔﻜﺎﻙ ﺃﺳﺮﻱ ‪ ...‬ﻓﺪﻟﻴﲏ ﻋﻠﻰ ﺻﱪ ﲨﻴﻞ‬
‫ﺣﺪﺛﲏ ﺍﻷﻣﺪﻱ ﺍﻟﻔﻘﻴﻪ ﻗﺎﻝ‪ :‬ﺑﻠﻐﲏ ﺇﻧﻪ ﳌﺎ ﻗﺪﻡ ﺍﳊﻠﻲ ﺇﱃ ﺍﳌﻮﺻﻞ ﺇﻧﺜﺎﻝ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﻳﺰﻭﺭﻭﻧﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﻧﻘﻴﺐ ﺍﳌﻮﺻﻞ‬
‫‪ -‬ﻭﻫﻮ ﺫﻭ ﺍﳉﻼﻟﺔ ﺍﳌﺸﻬﻮﺭﺓ ﲝﻴﺚ ﻻ ﳜﻔﻰ ﺃﻣﺮﻩ ﻋﻠﻰ ﺃﺣﺪ ‪ -‬ﺯﻳﺎﺭﺗﻪ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺇﻧﻪ ﻻ ﻳﻌﺒﺄ ﺑﺄﺣﺪ ﻭﻻ ﻳﻘﻮﻡ ﻣﻦ‬
‫ﳎﻠﺴﻪ ﻟﺰﺍﺋﺮ ﺃﺑﺪﺍﹰ‪ ،‬ﻓﺠﺎﺀﻩ ﺭﺟﻞ ﻭﻋﺮﻓﻪ ﻣﺎ ﳚﺐ ﻣﻦ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻨﻘﻴﺐ ﳊﺴﺒﻪ ﻭﻧﺴﺒﻪ ﻭﻋﻠﻮ ﻣﻨﺰﻟﺘﻪ ﻣﻦ ﺍﳌﻠﻮﻙ‪ ،‬ﻓﻠﻢ‬
‫ﻳﺮﺩ ﺟﻮﺍﺑﺎﹰ‪ ،‬ﻭﺟﺎﺀﻩ ﺍﻟﻨﻘﻴﺐ ﻭﺩﺧﻞ ﻭﺟﺮﻯ ﻋﻠﻰ ﻋﺎﺩﺗﻪ ﻣﻦ ﺗﺮﻙ ﺍﻻﺣﺘﻔﺎﻝ ﻟﻪ ﻭﱂ ﻳﻘﻢ ﻋﻦ ﳎﻠﺴﻪ‪ ،‬ﻓﺠﻠﺲ ﺍﻟﻨﻘﻴﺐ‬
‫ﺳﺎﻋ ﹰﺔ ﰒ ﺍﻧﺼﺮﻑ ﻣﻐﻀﺒﺎﹰ‪ ،‬ﻓﻌﺎﺗﺒﻪ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﺷﺎﺭ ﻋﻠﻴﻪ ﺑﺈﻛﺮﺍﻣﻪ‪ ،‬ﻓﻠﻢ ﻳﺮﺩ ﻋﻠﻴﻪ ﺟﻮﺍﺑﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ‬
‫ﻣﻦ ﺍﻟﻐﺪ ﺟﺎﺀﻩ ﻭﰲ ﻳﺪ ﺍﳊﻠﻲ ﻛﺴﺮﺓ ﺧﺒ ﹴﺰ ﻳﺎﺑﺴ ٍﺔ ﻭﻫﻮ ﻳﻌﺾ ﻣﻦ ﺟﻨﺒﻬﺎ ﻭﻳﺄﻛﻞ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺍﻟﺮﺟﻞ ﻋﻠﻴﻪ ﻗﺎﻝ ﻟﻪ‪:‬‬
‫ﺑﺴﻢ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻭﺃﻱ ﺷﻲﺀ ﻫﺎﻫﻨﺎ ﺣﱴ ﺁﻛﻞ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺭﻗﻴﻊ ﻣﻦ ﻳﻘﻨﻊ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻬﺑﺬﻩ ﺍﻟﻜﺴﺮﺓ ﺍﻟﻴﺎﺑﺴﺔ‬
‫ﲎ ﻳﺬﻝ ﻟﻠﻨﺎﺱ ﻣﻊ ﻏﻨﺎﻩ ﻋﻨﻬﻢ ﻭﺍﺣﺘﻴﺎﺟﻬﻢ ﺇﻟﻴﻪ‪.‬‬
‫ﻷﻱ ﻣﻌ ً‬
‫ﺣﺪﺛﲏ ﺍﻟﻔﻘﻴﻪ ﻗﺎﻝ‪ :‬ﺑﻠﻐﲏ ﺇﻥ ﺍﳊﻠﻲ ﻗﺪﻡ ﺇﱃ ﺃﺳﻌﺮﺕ ﻓﺘﺴﺎﻣﻊ ﺑﻪ ﺃﻫﻠﻬﺎ ﻓﻘﺼﺪﻭﻩ ﻣﻦ ﻛﻞ ﻓﺞﹴ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﻢ ﺭﺟﻞ‬
‫ﺷﺎﻋﺮ ﻓﺄﻧﺸﺪﻩ ﺍﻟﺮﺟﻞ ﺷﻌﺮﹰﺍ ﺍﺳﺘﺠﺎﺩﻩ ﺍﳊﻠﻲ ﻓﻘﺎﻝ ﻟﻘﺎﺋﻠﻪ‪ :‬ﺇﱐ ﺃﺭﻓﻊ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻋﻦ ﻃﺒﻘﺘﻚ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﰲ‬
‫ﺩﻋﻮﺍﻙ ﺻﺎﺩﻗﹰﺎ ﻓﻘﻞ ﰲ ﻣﻌﻨﺎﻩ ﺍﻵﻥ ﺷﻴﺌﹰﺎ ﺁﺧﺮ‪ ،‬ﻓﻔﻜﺮ ﺳﺎﻋﺔ ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻣﺎﻛﻞ ﻭﻗﺖ ﻓﻴﻪ ﻳﺴﻤﺢ ﺧﺎﻃﺮﻱ ‪ ...‬ﺑﻨﻈﻢ ﻗﺮﻳﺾ ﻳﻘﺘﻀﻲ ﻟﻔﻈﻪ ﻣﻌﲎ‬
‫ﻭﱂ ﻳﺒﺢ ﺍﻟﺸﺮﻉ ﺍﳌﺒﲔ ﺗﻴﻤﻤﹰﺎ ‪ ...‬ﺑﺘﺮﺏ ﻭﲝﺮ ﺍﻷﺭﺽ ﰲ ﺳﺎﺣ ٍﺔ ﻣﻌﻨﺎ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺍﳊﻠﻲ‪ :‬ﻭﳛﻚ ﺍﺳﺠﺪ‪ ،‬ﻭﻳﻠﻚ ﺍﺳﺠﺪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻣﻮﺿﻊ ﻣﻦ ﻣﻮﺍﺿﻊ ﺳﺠﺪﺍﺕ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺃﻧﺎ ﺃﻋﺮﻑ ﺍﻟﻨﺎﺱ‬
‫ﻬﺑﺎ‪ .‬ﻭﳑﺎ ﲰﻌﺘﻪ ﻣﻦ ﻗﻠﻖ ﻓﻴﻪ ﻭﻫﻮ ﻣﻦ ﺇﻧﺸﺎﺀ ﺧﻄﺒﺔ ﻟﻪ ﻭﻫﻲ‪:‬‬

‫ﺍﳊﻤﺪ ﷲ ﻓﺎﻟﻖ ﻗﻤﻢ ﺣﺐ ﺍﳊﺼﻴﺪ ﲝﺴﺎﻡ ﺍﻟﺴﺤﺐ‪ ،‬ﺻﺎﺑﻎ ﺧﺪ ﺍﻷﺭﺽ ﺑﻘﺎﱐ ﺭﺷﻴﻖ ﻳﺎﻧﻊ ﺍﻟﻌﺸﺐ‪ ،‬ﻧﺎﻓﺦ ﺭﻭﺡ‬
‫ﺍﳊﻴﺎﺓ ﰲ ﺻﻮﺭ ﺗﺼﺎﻭﻳﺮﻫﺎ ﺑﺴﺎﺋﺢ ﺍﻟﻘﺮﺍﺡ ﺍﻟﻌﺬﺏ‪ ،‬ﳛﻲ ﻣﻴﺖ ﺍﻷﺭﺽ ﺑﺈﻣﺎﺗﺔ ﻛﺎﱀ ﺍﳉﺪﺏ‪ ،‬ﻻﺑﺘﺴﺎﻡ ﺛﻐﺮ ﻧﺴﻴﻢ‬
‫ﺇﻧﻔﺎﺡ ﺍﳋﺼﺐ‪ ،‬ﳏﻴﻞ ﺟﺴﻢ ﻃﺒﻴﻌﺔ ﺍﳌﺎﺀ ﺍﳌﺒﺎﺭﻙ ﰲ ﺃﺷﻜﺎﻝ ﺍﳊﺐ ﻭﺍﻟﻌﻨﺐ ﻭﺍﻟﺰﻳﺘﻮﻥ ﻭﺍﻟﻘﻀﺐ‪ ،‬ﺟﺎﻋﻠﺔ ﻟﻸﻧﺎﻡ‬
‫ﻭﺍﻷﻧﻌﺎﻡ‪ ،‬ﺫﺍﺕ ﺍﳊﻤﻞ ﻭﺍﳊﻠﺐ‪ ،‬ﳏﻠﻰ ﺟﻴﺪ ﺍﻵﻓﻼﻙ ﺑﻘﻼﺋﺪ ﺩﺭﺍﺭﻱ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺸﻬﺐ‪ ،‬ﻭﳎﻠﻰ ﺟﻨﺪ ﺍﻷﻣﻼﻙ ﻋﻦ‬
‫ﻣﺒﺎﺷﺮﺓ ﺍﻟﺘﺼﺮﻑ ﻭﺍﻟﻜﺴﺐ‪ ،‬ﻭﻟﻠﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺐ ﻭﺃﺻﻞ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﻘﺪﻳﺲ ﻟﻠﺮﺏ‪ ،‬ﻗﺎﺑﻞ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﳌﺬﻧﺐ‬
‫ﺍﳌﻨﻴﺐ ﻭﻏﺎﻓﺮ ﺍﻟﺬﻧﺐ‪ ،‬ﺍﻟﻮﺍﺣﺪ ﺍﳌﻨﻔﺮﺩ ﺑﻮﺣﺪﺍﻧﻴﺘﻪ ﻋﻦ ﻣﻼﺀﻣﺔ ﻗﺴﻤﺔ ﺃﻋﺪﺍﺩ ﺍﳊﺴﺎﺏ ﻭﺍﻟﻀﺮﺏ‪ ،‬ﺍﳌﺴﺘﻐﲎ‬
‫ﺑﺼﻤﺪﻳﺘﻪ ﻋﻦ ﻣﺴﻴﺲ ﺍﳊﺎﺟﻰ ﺇﱃ ﺩﻭﺍﻋﻲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‪ ،‬ﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﺧﻠﻘﻪ ﲟﺎ ﻳﻔﻴﻀﻮﻥ ﻓﻴﻪ ﻷﻻ ﺗﺼﺎﻑ‬
‫ﺑﻌﺪ ﻭﻻﻗﺮﺏ‪ ،‬ﺍﳌﻬﻴﻤﻦ ﻋﻠﻰ ﺳﺮ ﺍﺟﺘﺮﺍﺡ ﻛﻞ ﺟﺎﺭﺣﺔ ﻭﺧﺎﻃﺮ ﺧﺎﻃﺮ ﻭﺗﻘﻠﺐ ﻗﻠﺐﹴ‪ ،‬ﺃﲪﺪﻩ ﻋﻠﻰ ﻣﺎﻣﻨﺢ ﻣﻦ‬
 ‫ﻣﻮﺿﺢ ﺑﻴﺎﻥ ﲟﺎ ﺃﻟﺐ ﰲ ﺳﻮﻳﺪﺍﺀ ﻟﺐﹴ‪ ،‬ﻭﺃﺷﻜﺮﻩ ﻋﻠﻰ ﻣﺎﺟﻼ ﻣﻦ ﻣﻈﻠﻢ ﻇﻠﻢ ﺟﻬﻞ‪ ،‬ﻭﻛﺸﻒ ﻣﻦ ﻛﺜﻴﻒ ﺭﻛﺎﻡ‬
‫ﻛﺮﺏ‪ ،‬ﻭﺃﺷﻬﺪ ﺇﻥ ﻻﺇﻟﻪ ﺍﻷ ﺍﷲ ﻭﺣﺪﻩ ﻻﺷﺮﻳﻚ ﻟﻪ ﺷﻬﺎﺩﹰﺓ ﺳﺎﳌ ﹰﺔ ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﻟﻨﻔﺎﻕ ﻭﺍﳋﺐ‪ ،‬ﻣﺆﻣﻨ ﹰﺔ ﻗﺎﺋﻠﻬﺎ ﻳﻮﻡ‬
‫ﺍﻟﻔﺰﻉ ﺍﻷﻛﱪ ﻣﻦ ﺇﳛﺎﺵ ﺍﻟﺮﻫﺐ ﻭﺍﻟﺮﻋﺐ‪ ،‬ﻭﺃﺷﻬﺪ ﺇﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﺍﶈﺒﻮ ﺑﻌﻘﺪ ﺣﺒﺎ‪ ،‬ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﲨﻴﻊ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺼﺤﻒ ﻭﺍﻟﻜﺘﺐ‪ ،‬ﻭﺻﻔﻴﺔ ﺍﳌﻨﺘﺨﺐ ﻟﻨﺼﺮ ﺍﻟﺪﻳﻦ ﻭﺇﻗﺎﻣﺔ ﺩﻋﻮﻯ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺒﻴﺾ ﺍﻟﻘﻀﺐ ﻭﺍﳉﺮﺩ‬
‫ﻕ ﻭﺣﺠﺒﺖ ﺑﻐﺎﺭﺏ‬ ‫ﺍﻟﻘﺐ ﻭﺍﻷﺳﺪ ﺍﻟﻐﻠﺐ‪ .‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻣﺎ ﺳﻨﺤﺖ ﺍﻟﻐﺰﺍﻟﺔ ﺑﺄﻓﻖ ﺷﺮ ﹴ‬
‫ﻏﺮ ﺏﹴ‪ ،‬ﺻﻼﺓ ﺑﻔﱴ ﺗﻜﺮﺍﺭﻋﺪﻳﺪﻫﺎ ﺻﻢ ﺍﳊﺼﺎ ﺍﻟﺼﻠﺐ‪ ،‬ﻭﻳﺒﻴﺪ ﺃﺭﺑﺪ ﺍﻟﺘﺮﺏ‪ .‬ﻋﺒﺎﺩ ﺍﷲ‪ :‬ﻣﻦ ﺍﺧﺘﻠﻒ ﻋﻠﻴﻪ ﺍﻷﺑﺎﺩ‬
‫ﺑﺎﺩ‪ ،‬ﻭﻣﻦ ﲤﻜﻨﺖ ﻳﺪ ﺍﳌﻨﻮﻥ ﻣﻦ ﻋﻨﻘﻪ ﺇﻧﻘﺎﺩ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺩ ﺍﻟﺘﻘﻮﻯ ﺍﺳﺘﻔﺎﺩ ﺧﲑ ﺍﻟﺰﺍﺩ‪ ،‬ﻭﻣﻦ ﺑﺪﺃ ﺑﱪﻩ ﻭﻋﺎﺩ ﻟﻠﻤﻌﺎﺩ‬
‫ﲑ ﳏﻀﺮﺍﹰ‪ ،‬ﻭﻣﺎ ﻋﻤﻠﺖ ﻣﻦ ﺳﻮﺀ ﺗﻮﺩ ﻟﻮ ﺇﻥ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻪ ﺃﻣﺪﹰﺍ‬‫ﻓﺎﺯ ﺑﺎﻷﲪﺎﺩ‪) ،‬ﻳﻮﻡ ﲡﺪ ﻛﻞ ﻧﻔﺲ ﻣﺎﻋﻤﻠﺖ ﻣﻦ ﺧ ﹴ‬
‫ﺑﻌﻴﺪﺍﹰ‪ ،‬ﻭﳛﺬﺭﻛﻢ ﺍﷲ ﻧﻔﺴﻪ ﻭﺍﷲ ﺭﺅﻭﻑ ﺑﺎﻟﻌﺒﺎﺩ(‪ .‬ﺍﻟﻠﻬﻢ ﻧﻮﻝ ﺁﻣﺎﻟﻨﺎ ﻣﻨﺎﻫﺎ‪ ،‬ﻭﻛﻔﻞ ﺃﻋﻤﺎﻟﻨﺎ ﺗﻘﺎﻫﺎ‪ ،‬ﻭﺧﻮﻝ‬
‫ﺃﻃﻤﺎﻋﻨﺎ ﺭﺿﺎﻫﺎ‪ ،‬ﻭﻻﺗﺸﺮﺏ ﻗﻠﻮﺑﻨﺎ ﻫﻮﻯ ﺩﻧﻴﺎﻫﺎ‪ ،‬ﻓﺈﻥ ﺍﳌﻌﺎﻃﺐ ﰲ ﺣﺒﻬﺎ‪ ،‬ﻭﺷﲔ ﺍﳌﻌﺎﻳﺐ ﻣﺰ ﹴﺭ ﻬﺑﺎ‪ ،‬ﻓﻼ ﲡﻌﻞ ﺍﻟﻠﻬﻢ‬
‫ﻣﻬﺎﻣﻨﺎ ﻓﻴﻬﺎ ﺍﳌﲎ‪ ،‬ﻭﺁﻣﻨﺎ ﺑﺄﻣﻨﻨﺎ ﻣﻦ ﻛﻴﺪ ﺃﻣﻨﺎ ﺍﻟﺪﻧﺎ‪ ،‬ﺑﺮﲪﺘﻚ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪ ،‬ﺍﺳﺘﻐﻔﺮ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﱄ ﻭﻟﻜﻢ‬
‫ﻭﻟﺴﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﻭﻟﻮﺍﻟﺪﻱ ﻭﳌﻦ ﻋﻠﻤﲏ‬

‫ﺃﲰﺎﺀ ﺗﺼﺎﻧﻴﻒ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﻤﻴﻢ ﺍﳊﻠﻲ‬

‫ﻛﺘﺎﺏ ﺍﻟﻨﻜﺖ ﺍﳌﻌﺠﻤﺎﺕ ﰲ ﺷﺮﺡ ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﺭﻯ ﺍﳌﺸﺘﺎﺭﰲ ﺍﻟﻘﺮﻳﺾ ﺍﳌﺨﺘﺎﺭ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳊﻤﺎﺳﺔ ﻣﻦ‬
‫ﻧﻈﻤﻪ ﳎﻠﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﻨﺎﺡ ﺍﳌﲎ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﻜﲎ ﺃﺭﺑﻊ ﻛﺮﺍﺭﻳﺲ‪ ،‬ﻭﻛﺘﺎﺏ ﺩﺭﺓ ﺍﻟﺘﺄﻣﻴﻞ ﰲ ﻋﻴﻮﻥ ﺍﺠﻤﻟﺎﻟﺲ‬
‫ﻭﺍﻟﻔﺼﻮﻝ ﳎﻠﺪﺍﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﻧﺘﺎﺋﺞ ﺍﻹﺧﻼﺹ ﰲ ﺍﳋﻄﺐ ﳎﻠﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺇﻧﺲ ﺍﳉﻠﻴﺲ ﰲ ﺍﻟﺘﺠﻠﻴﺲ ﳎﻠﺪ‪،‬‬
‫ﺐ ﻧﺴﻖ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‬ ‫ﻭﻛﺘﺎﺏ ﺃﻧﻮﺍﻉ ﺍﻟﺮﻗﺎﻉ ﰲ ﺍﻷﺳﺠﺎﻉ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺘﻌﺎﺯﻱ ﰲ ﺍﳌﺰﺍﺭﻱ ﳎﻠﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺧﻄ ﹴ‬
‫ﻛﺮﺍﺳﺎﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻷﻣﺎﱐ ﰲ ﺍﻟﺘﻬﺎﱐ ﳎﻠﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻔﺎﺗﻴﺢ ﰲ ﺍﻟﻮﻋﻆ ﻛﺮﺍﺳﺎﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﻌﺎﻳﺎﺓ ﺍﻟﻌﻘﻞ ﰲ ﻣﻌﺎﻧﺎﺓ‬
‫ﺍﻟﻨﻘﻞ ﳎﻠﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻹﺷﺎﺭﺍﺕ ﺍﳌﻌﺮﻳﺔ ﳎﻠﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺮﲡﻼﺕ ﰲ ﺍﳌﺴﺠﻼﺕ ﺃﺭﺑﻊ ﻛﺮﺍﺭﻳﺲ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﳌﺨﺘﺮﻉ ﰲ ﺷﺮﺡ ﺍﻟﻠﻤﻊ ﳎﻠﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﶈﺘﺴﺐ ﰲ ﺷﺮﺡ ﺍﳋﻄﺐ ﳎﻠﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻬﺘﺼﺮ ﰲ ﺷﺮﺡ ﺍﳌﺨﺘﺼﺮ‬
‫ﳎﻠﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺘﺤﻤﻴﺾ ﰲ ﺍﻟﺘﻐﻤﻴﺾ ﻛﺮﺍﺳﺎﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﺑﺪﺍﻳﺔ ﺍﻟﻔﻜﺮ ﰲ ﺑﺪﺍﺋﻊ ﺍﻟﻨﻈﻤﻢ ﻭﺍﻟﻨﺜﺮ ﳎﻠﺪﺍﻥ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺧﻠﻖ ﺍﻵﺩﻣﻲ ﻛﺮﺍﺳﺎﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﺭﺳﺎﺋﻞ ﻟﺰﻭﻡ ﻣﺎﻻ ﻳﻠﺰﻡ ﻛﺮﺍﺳﺎﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻠﺰﻭﻡ ﳎﻠﺪﺍﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﳍﻨﺔ ﺍﻟﻀﻴﻒ‬
‫ﺍﳌﺼﺤﺮ ﰲ ﺍﻟﻠﻴﻞ ﺍﳌﺴﺤﺮ ﻛﺮﺍﺳﺎﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺘﻨﺰﻩ ﺍﻟﻘﻠﻮﺏ ﰲ ﺍﻟﺘﺼﺤﻴﻒ ﻛﺮﺍﺱ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻨﺎﺋﺢ ﰲ ﺍﳌﺪﺍﺋﺢ‬
‫ﳎﻠﺪﺍﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﻧﺰﻫﺔ ﺍﻟﺮﺍﺡ ﰲ ﺻﻔﺎﺕ ﺍﻷﻓﺮﺍﺡ ﻛﺮﺍﺳﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻄﺐ ﺍﳌﺴﺘﻀﻴﺌﺔ‪ ،‬ﻛﺘﺎﺏ ﺣﺮﺯ ﺍﻟﻨﺎﻓﺚ ﻣﻦ‬
‫ﻋﻴﺚ ﺍﻟﻌﺎﺋﺚ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻄﺐ ﺍﻟﻨﺎﺻﺮﻳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻛﻮﺑﺎﺕ ﳎﻠﺪﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺷﻌﺮ ﺍﻟﺼﱯ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺇﻟﻘﺎﻡ‬
‫ﺍﻷﳊﺎﻡ ﰲ ﺗﻔﺴﲑ ﺍﻷﺣﻼﻡ‪ ،‬ﻛﺘﺎﺏ ﲰﻂ ﺍﳌﻠﻚ ﺍﳌﻔﻀﻞ ﰲ ﻣﺪﺡ ﺍﳌﻠﻴﻚ ﺍﻷﻓﻀﻞ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﳊﻜﻢ ﰲ ﻣﺜﺎﻟﺐ‬
‫ﺍﻷﻣﻢ ﳎﻠﺪﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﻤﺎﺳﺔ ﰲ ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺼﻮﻝ ﺍﳌﻮﻛﺒﻴﺔ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﲔ ﻓﺼﻼﹰ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﳎﺘﲎ ﺭﳛﺎﻧﺔ ﺍﳍﻢ ﰲ ﺍﺳﺘﺌﻨﺎﻑ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﺟﺎﺓ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﺴﺎﻛﺮ‬

 ‫‪،‬‬
‫ﺍﳊﺎﻓﻆ ﺍﻟﺪﻣﺸﻘﻲ ﻧﻘﻠﺖ ﻣﻦ ﺟﺰﺀ ﻋﻤﻠﻪ ﻭﻟﺪﻩ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﻠﻲ ﰲ ﺃﺧﺒﺎﺭ ﻭﺍﻟﺪﻩ ﻓﻘﺎﻝ‪:‬‬

‫ﻫﻮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻋﻠﻰ ﺍﻟﺸﺎﻓﻌﻲ ﺍﳊﺎﻓﻆ‪ ،‬ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺬﻛﻮﺭﻳﻦ‪ ،‬ﻭﻟﺪ ﰲ ﺍﶈﺮﻡ ﺳﻨﺔ‬
‫ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺭﺟﺐ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻗﺪ ﺑﻠﻎ ﻣﻦ‬
‫ﺍﻟﺴﻦ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﺳﻨ ﹰﺔ ﻭﺳﺘﺔ ﺃﺷﻬ ﹴﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡﹴ‪ ،‬ﻭﺣﻀﺮ ﺟﻨﺎﺯﺗﻪ ﺑﺎﳌﻴﺪﺍﻥ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺍﳌﻠﻚ ﺍﻟﻨﺎﺻﺮ‬
‫ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﻳﻮﺏ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪. -‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻤﺎﺩ‪ :‬ﻭﻛﺎﻥ ﺍﻟﻐﻴﺚ ﻗﺪ ﺍﺣﺘﺒﺲ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻓﺪﺭ ﻭﺳﺢ ﻋﻨﺪ ﺍﺭﺗﻔﺎﻉ ﻧﻌﺸﻪ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺴﻤﺎﺀ ﺑﻜﺖ ﻋﻠﻴﻪ‬
‫ﺑﺪﻣﻊ ﻭﺑﻠﻪ ﻭﻃﺸﺔ‪ .‬ﻭﲰﻌﻪ ﺃﺧﻮﻩ ﺳﻨﺔ ﲬﺲ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﲰﻊ ﻫﻮ ﺑﻨﻔﺴﻪ ﻣﻦ ﻭﺍﻟﺪﺍﻩ ﻭﺃﰊ ﳏﻤﺪ ﺍﻷﻛﻔﺎﱐ ﻭﺫﻛﺮ‬
‫ﺧﻠﻘﹰﺎ ﻣﻦ ﺷﻴﻮﺥ ﺩﻣﺸﻖ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﰲ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﲬﺲ ﺳﻨﲔ‪ ،‬ﻭﲰﻊ ﺑﺒﻐﺪﺍﺩ ﻣﻦ‬
‫ﲎ ﻭﺍﳌﺪﻳﻨﺔ ﻭﺑﺎﻟﻜﻮﻓﺔ ﻭﺃﺻﺒﻬﺎﻥ‬
‫ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﳊﺼﲔ ﻭﻏﲑﻩ‪ ،‬ﻭﺣﺞ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻭﲰﻊ ﲟﻜﺔ ﻭﻣ ً‬
‫ﺍﻟﻘﺪﳝﺔ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﻣﺮﻭ ﺍﻟﺸﺎﻫﺠﺎﻥ ﻭﻧﻴﺴﺎﺑﻮﺭ ﻭﻫﺮﺍﺓ ﻭﺳﺮﺧﺲ ﻭﺃﺑﻴﻮﺭﺩ ﻭﺑﻄﺎﻥ ﻭﺍﻟﺮﻱ ﻭﺯﳒﺎﻥ‪ ،‬ﻭﺫﻛﺮ ﺑﻼﺩﹰﺍ‬
‫ﻛﺜﲑﹰﺓ ﻳﻄﻮﻝ ﻋﻠﻰ ﺫﻛﺮﻫﺎ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﻭﺧﺮﺍﺳﺎﻥ ﻭﺍﳉﺰﻳﺮﺓ ﻭﺍﻟﺸﺎﻡ ﻭﺍﳊﺠﺎﺯ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻋﺪﺓ ﺷﻴﻮﺧﻪ ﺃﻟﻒ ﻭﺛﻼﲦﺎﺋﺔ‬
‫ﺷﻴﺦﹴ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺑﻀﻊ ﻭﲦﺎﻧﻮﻥ ﺍﻣﺮﺃﺓﹰ‪ ،‬ﻭﺣﺪﺙ ﺑﺒﻐﺪﺍﺩ ﻭﻣﻜﺔ ﻭﻧﻴﺴﺎﺑﻮﺭ ﻭﺃﺻﺒﻬﺎﻥ ﻭﲰﻊ ﻣﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳊﻔﺎﻅ‬
‫ﳑﻦ ﻫﻮ ﺃﺳﻦ ﻣﻨﻪ‪.‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺳﻌﺪ ﺑﻦ ﺍﻟﺴﻤﻌﺎﱐ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﺭﻭﻯ ﻫﻮ ﻋﻨﻪ‪.‬‬

‫ﻭﳌﺎ ﺩﺧﻞ ﺑﻐﺪﺍﺩ ﲰﻊ ﺍﻟﺪﺭﺱ ﺑﺎﻟﻨﻈﺎﻣﻴﺔ ﻣﺪﺓ ﻣﻘﺎﻣﻪ ﻬﺑﺎ‪ ،‬ﻭﻋﻠﻖ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺃﰊ ﺳﻌﺪ ﺍﲰﺎﻋﻴﻞ ﺑﻦ‬
‫ﺃﰊ ﺻﺎﱀ ﺍﻟﻜﺮﻣﺎﱐ‪ ،‬ﻭﺃﻧﺘﻔﻊ ﺑﺼﺤﺒﺔ ﺟﺪﻩ ﺃﰊ ﺍﻟﻔﻀﻞ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﲨﻊ ﻭﺻﻨﻒ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﻛﺘﺎﺏ‬
‫ﺗﺎﺭﻳﺦ ﻣﺪﻳﻨﺔ ﺩﻣﺸﻖ ﻭﺃﺧﺒﺎﺭﻫﺎ ﻭﺃﺧﺒﺎﺭ ﻣﻦ ﺣﻠﻬﺎ‪ ،‬ﺃﻭﺭﺩﻫﺎ ﰲ ﲬﺴﻤﺎﺋﺔ ﻭﺳﺒﻌﲔ ﺟﺰﺀﺍ ﻛﻢ ﲡﺰﺋﺔ ﺍﻷﺻﻞ‪،‬‬
‫ﻭﺍﻟﻨﺴﺨﺔ ﺍﳉﺪﻳﺪﺓ ﲦﺎﳕﺎﺋﺔ ﺟﺰﺀٍ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻮﺍﻓﻘﺎﺕ ﻋﻠﻰ ﺷﻴﻮﺥ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻘﺎﺕ ﺍﺛﻨﺎﻥ ﻭﺳﺒﻌﻮﻥ ﺟﺰﺀﺍﹰ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻷﺷﺮﺍﻑ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻷﻃﺮﺍﻑ ﲦﺎﻧﻴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﺟﺰﺀﺍ‪ ،‬ﻛﺘﺎﺏ ﻬﺗﺬﻳﺐ ﺍﳌﺘﻠﻤﺲ ﻣﻦ ﻋﻮﺍﱄ ﻣﺎﻟﻚ ﺍﺑﻦ ﺇﻧﺲ ﺃﺣﺪ‬
‫ﻭﺛﻼﺛﻮﻥ ﺟﺰﺀﺍﹰ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﱄ ﳊﺪﻳﺚ ﻣﺎﻟﻚ ﺍﻟﻌﺎﱄ ﺗﺴﻌﺔ ﻋﺸﺮ ﺟﺰﺀﺍﹰ‪ ،‬ﻛﺘﺎﺏ ﳎﻤﻮﻉ ﺍﻟﺮﻏﺎﺋﺐ ﳑﺎ ﻭﻗﻊ ﻣﻦ‬
‫ﺃﺣﺎﺩﻳﺚ ﻣﺎﻟﻚ ﺍﻟﻐﺮﺍﺋﺐ ﻋﺸﺮﺓ ﺃﺟﺰﺍﺀٍ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻌﺠﻢ ﳌﻦ ﲰﻊ ﻣﻨﻪ ﺃﻭ ﺃﺟﺎﺯ ﻟﻪ ﺍﺛﻨﺎ ﻋﺸﺮ ﺟﺰﺀﺍﹰ‪ ،‬ﻛﺘﺎﺏ ﻣﻦ ﲰﻊ‬
‫ﻣﻨﻪ ﻣﻦ ﺍﻟﻨﺴﻮﺍﻥ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺠﻢ ﺃﲰﺎﺀ ﺍﻟﻘﺮﻯ ﻭﺍﻷﻣﺼﺎﺭ ﺍﻟﱵ ﲰﻊ ﻬﺑﺎ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ‬
‫ﺍﻟﺸﺒﺎﻥ ﲬﺴﺔ ﻋﺸﺮ ﺟﺰﺀﺍﹰ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﻞ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺃﺣﺪ ﻋﺸﺮ ﺟﺰﺀﺍﹰ‪ ،‬ﻛﺘﺎﺏ ﺗﺒﻴﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ ﻋﻠﻰ‬
‫ﺍﻷﺷﻌﺮﻱ ﻋﺸﺮﺓ ﺃﺟﺰﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﻠﺴﻼﺕ ﻋﺸﺮﺓ ﺃﺟﺰﺍﺀٍ‪ ،‬ﻛﺘﺎﺏ ﺗﺸﺮﻳﻒ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺳﺒﻌﺔ ﺃﺟﺰﺍﺀٍ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳌﺴﺘﻔﻴﺪ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺴﺒﺎﻋﻴﺔ ﺍﻷﺳﺎﻧﻴﺪ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀٍ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﺪﺍﺳﻴﺎﺕ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﳋﻤﺎﺳﻴﺎﺕ ﻭﺃﺧﺒﺎﺭ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺗﻘﻮﻳﺔ ﺍﳌﻨﺔ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﺩﺍﺭ ﺍﻟﺴﻨﺔ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀٍ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﺨﲑﺓ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻛﺘﺎﺏ ﻣﻦ ﻭﺍﻓﻘﺖ ﻛﻨﻴﺘﻪ ﻛﻨﻴﺔ ﺯﻭﺟﺘﻪ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀٍ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺭﺑﻌﲔ‬
‫ﺍﻟﻄﻮﺍﻝ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀٍ‪ ،‬ﻛﺘﺎﺏ ﺃﺭﺑﻌﲔ ﺣﺪﻳﺜﹰﺎ ﻋﻦ ﺃﺭﺑﻌﲔ ﺷﻴﺨﺎ ﻣﻦ ﺃﺭﺑﻌﲔ ﻣﺪﻳﻨ ﹰﺔ ﺟﺰﺀﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺭﺑﻌﲔ ﰲ‬
 ‫ﺍﳉﻬﺎﺩ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻟﻺﻟﺊ ﰲ ﺍﻷﺑﺪﺍﻝ ﺍﻟﻌﻮﺍﱄ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ :‬ﻛﺘﺎﺏ ﻓﻀﻞ ﻋﺎﺷﻮﺭﺍﺀ ﻭﺍﶈﺮﻡ‬
‫ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻋﺘﺰﺍﺯ ﺑﺎﳍﺠﺮﺓ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻘﺎﻟﺔ ﺍﻟﻔﺎﺿﺤﺔ ﻟﻠﺮﺳﺎﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺟﺰﺀ ﻭﺍﺣﺪ‪،‬‬
‫ﻛﺘﺎﺏ ﺭﻓﻊ ﺍﻟﺘﺨﻠﻴﻂ ﻋﻦ ﺣﺪﻳﺚ ﺍﻷﻃﻴﻂ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻮﺍﺏ ﺍﳌﺒﺴﻮﻁ ﳌﻦ ﺫﻛﺮ ﺣﺪﻳﺚ ﺍﳍﺒﻮﻁ ﺟﺰﺀ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﻮﻝ ﰲ ﲨﻠﺔ ﺍﻷﺳﺎﻧﻴﺪ ﰲ ﺣﺪﻳﺚ ﺍﳌﺆﻳﺪ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﻃﺮﻕ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‬
‫ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ ﻣﻦ ﻻ ﻳﻜﻮﻥ ﻣﺆﲤﻨﹰﺎ ﻻ ﻳﻜﻮﻥ ﻣﺆﺫﻧﹰﺎ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺫﻛﺮ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻓﻀﻞ ﻛﺘﺎﺑﺔ ﺍﻟﻘﺮﺍﻥ ﺟﺰﺀ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺩﻓﻊ ﺍﻟﺘﺜﺮﻳﺐ ﻋﻠﻰ ﻣﻦ ﻓﺴﺮ ﻣﻌﲎ ﺍﻟﺘﺜﻮﻳﺐ ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﻜﺮﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﳊﺮﻡ ﺟﺰﺀ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻗﺘﺪﺍﺀ ﺑﺎﻟﺼﺎﺩﻕ ﰲ ﺣﻔﺮ ﺍﳋﻨﺪﻕ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻧﺬﺍﺭ ﲝﺪﻭﺙ ﺍﻟﺰﻻﺯﻝ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪،‬‬
‫ﻛﺘﺎﺏ ﺛﻮﺍﺏ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﳌﺼﺎﺏ ﺑﺎﻟﻮﻟﺪ ﺟﺰﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﲎ ﻗﻮﻝ ﻋﺜﻤﺎﻥ‪ :‬ﻣﺎ ﺗﻌﻨﻴﺖ ﻭﻻ ﲤﻨﻴﺖ ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻣﺴﻠﺴﻞ ﺍﻟﻌﻴﺪﻳﻦ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺣﻠﻮﻝ ﺍﶈﻨﺔ ﲝﺼﻮﻝ ﺍﻻﺑﻨﺔ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺗﺮﺗﻴﺐ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﻣﺴﻨﺪ‬
‫ﺃﲪﺪ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺗﺮﺗﻴﺐ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺠﻢ ﺍﻟﺸﻴﻮﺥ ﺍﻟﻨﺒﻼﺀ ﺟﺰﺀ ﻭﺍﺣﺪ‪،‬‬
‫ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺃﰊ ﻋﻤﺮ ﺍﻷﻭﺯﺍﻋﻲ ﻭﻓﻀﺎﺋﻠﻪ ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ ﻣﺎ ﻭﻗﻊ ﻟﻸﻭﺯﺍﻋﻲ ﻣﻦ ﺍﻟﻌﻮﺍﱄ ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺃﰊ‬
‫ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻋﻮﺍﻟﻴﻪ ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ ﻋﻮﺍﱄ ﺣﺪﻳﺚ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺧﱪﻩ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺇﺟﺎﺑﺔ ﺍﻟﺴﺆﺍﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺷﻌﺒﺔ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺭﻭﺍﻳﺎﺕ ﺳﺎﻛﲏ ﺩﺍﺭﻳﺎ ﺳﺘﺔ ﺃﺟﺰﺍﺀٍ‪ ،‬ﻛﺘﺎﺏ ﻣﻦ ﻧﺰﻝ ﺍﳌﺰﻩ‬
‫ﻭﺣﺪﺙ ﻬﺑﺎ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﲨﺎﻋﺔ ﻣﻦ ﻛﻔﺮ ﺳﻮﺳﻴﻪ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺻﻨﻌﺎﺀ ﺍﻟﺸﺎﻡ‬
‫ﺟﺰﺀﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺃﰊ ﺍﻷﺷﻌﺚ ﺍﻟﺼﻨﻌﺎﱐ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺣﻨﺶ ﻭﺍﳌﻄﻌﻢ ﻭﺣﻔﺺ‬
‫ﺍﻟﺼﻨﻌﺎﻧﻴﲔ ﺟﺰﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﺮﺑﻮﺓ ﻭﺍﻟﻨﲑﺏ ﻭﻣﻦ ﺣﺪﺙ ﻬﺑﺎ ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ ﺣﺪﻳﺚ ﺃﻫﻞ ﻗﺮﻳﺔ ﺍﳊﻤﺮﻳﲔ‬
‫ﻭﻗﺒﻴﺒﺎﺕ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻛﺘﺎﺏ ﺣﺪﻳﺚ ﺃﻫﻞ ﻓﺬﺍﻳﺎ ﻭﺑﻴﺖ ﺃﺭﺍﻧﺲ ﻭﺑﻴﺖ ﻗﻮﻓﺎ ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ ﺣﺪﻳﺚ ﺃﻫﻞ ﻗﺮﻳﺔ‬
‫ﺍﻟﺒﻼﻁ ﺟﺰﺀ‪ ،‬ﻛﺘﺎﺏ ﺣﺪﻳﺚ ﺳﻠﻤﺔ ﺃﺑﻦ ﻋﻠﻰ ﺍﳊﺴﲏ ﺍﻟﺒﻼﻃﻲ ﺟﺰﺀﺍﻥ ﻭﻣﻦ ﺣﺪﻳﺚ ﻳﺴﺮﺓ ﺑﻦ ﺻﻔﻮﺍﻥ ﻭﺍﺑﻨﻪ‬
‫ﻭﺍﺑﻦ ﺍﺑﻨﻪ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺳﻌﺪ ﺍﺑﻦ ﻋﺒﺎﺩﺓ ﺟﺰﺀ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺃﻫﻞ ﺭﻧﺪﻳﻦ ﻭﺟﱪﻳﻦ ﺟﺰﺀ ﻭﺍﺣﺪ‪ .‬ﻭﻣﻦ‬
‫ﺣﺪﻳﺚ ﺃﻫﻞ ﺑﻴﺖ ﺳﻮﺍﻯ ﺟﺰﺀ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺭﻭﻣﺔ ﻭﻣﺴﺮﺍﺑﺎ ﻭﺍﻟﻘﺼﺮ ﺟﺰﺀ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺣﺮﺳﺘﺎ‬
‫ﺟﺰﺀ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺃﻫﻞ ﻛﻔﺮ ﺑﻄﻨﺎ ﺟﺰﺀ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺃﻫﻞ ﺩﻗﺎﻧﻴﺔ ﻭﺟﺨﺮﺍﺀ ﻭﻋﲔ ﺗﻮﻣﺎ ﻭﺟﺪﻳﺎ ﻭﻃﺮﻣﻴﺲ ﺟﺰﺀ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺟﻮﺑﺮ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺑﻴﺖ ﳍﻴﺎ ﺟﺰﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻦ‬
‫ﺣﺪﻳﺚ ﳛﲕ ﺑﻦ ﲪﺰﺓ ﺍﻟﺒﺘﻠﻬﻰ ﻭﻋﻮﺍﻟﻴﻪ ﺟﺰﺀ‪ ،‬ﻭﳎﻤﻮﻉ ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﲪﺰﺓ ﺍﳊﻀﺮﻣﻲ ﺍﻟﺒﺘﻬﻠﻲ‬
‫ﺟﺰﺀﺍﻥ‪ ،‬ﻭﻓﻀﺎﺋﻞ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺃﻫﻞ ﺑﺮﺯﺓ ﺟﺰﺀ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺭﺯﻕ ﺍﷲ‬
‫ﺍﳌﻨﻴﲏ ﺍﳌﻘﺮﺉ ﺟﺰﺀ‪ ،‬ﻭﳎﻤﻮﻉ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﲨﺎﻋﺔ ﺃﻫﻞ ﺑﻌﻠﺒﻚ ﺟﺰﺀﺍﻥ‪ .‬ﻗﺎﻝ‪:‬‬

‫ﻭﺃﻣﻠﻲ ﺭﲪﻪ ﺍﷲ ﺃﺭﺑﻌﻤﺎﺋﺔ ﳎﻠﺲ ﻭﲦﺎﻧﻴﺔ ﳎﺎﻟﺲ ﰲ ﻓﻦ ﻭﺍﺣﺪ‪ ،‬ﻭﺧﺮﺝ ﻟﺸﻴﺨﻪ ﺃﰊ ﻏﺎﻟﺐ ﺑﻦ ﺍﻟﺒﻨﺎﺋﻲ ﺃﺣﺪ ﻋﺸﺮ‬
‫ﻣﺸﻴﺨﺔﹰ‪ ،‬ﻭﻣﺸﻴﺨ ﹰﺔ ﻟﺸﻴﺨﻪ ﺃﰊ ﺍﳌﻌﺎﱄ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳊﻠﻮﺍﱐ ﺍﻷﺻﻮﱄ ﺟﺰﺃﻳﻦ‪ ،‬ﻭﺧﺮﺝ ﺃﺭﺑﻌﲔ ﺣﺪﻳﺜﹰﺎ ﻣﺴﺎﻭﺍﺓ‬
‫ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﺍﻭﻱ ﰲ ﺟﺰﺀٍ‪ ،‬ﻭﻣﺼﺎﻓﺤ ﹰﺔ ﻷﰊ ﺳﻌ ٍﺪ ﺍﻟﺴﻤﻌﺎﱐ ﻭﺃﺭﺑﻌﲔ ﺣﺪﻳﺜﹰﺎ ﰲ ﺟﺰﺀٍ‪ ،‬ﻭﺧﺮﺝ ﻟﺸﻴﺨﻪ‬
‫ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺴﻠﻤﻲ ﺳﺒﻌﺔ ﳎﺎﻟﺲ ﻭﺗﻜﻠﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺁﺧﺮ ﻣﺎﺻﻨﻌﻪ ﺟﺰﺀ ﰲ ﺗﻜﻤﻴﻞ ﺍﻷﻧﺼﺎﻑ ﻭﺍﻟﻌﺪﻝ‬
‫ﻉ ﳑﺎ ﻳﻠﺘﺤﻖ ﺑﺎﳉﺰﺀ ﺍﻟﺮﺑﺎﻋﻲ‪ .‬ﻭﻭﺟﺪﺕ ﰲ‬
‫ﺑﺘﻌﺠﻴﻞ ﺍﻹﺳﻌﺎﻑ ﺑﺎﻟﻌﺰﻝ‪ ،‬ﻭﻛﺘﺎﺏ ﻓﻴﻪ ﺫﻛﺮ ﻣﺎ ﻭﺟﺪﺕ ﰲ ﲰﺎ ﹴ‬
‫ﺕ ﻋﺪ ٍﺓ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻹﺑﺪﺍﻝ ﻭﻟﻮ ﰎ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ ﻣﺎﺋﱵ ﺟﺰ ٍﺀ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺕ ﻟﻪ ﻋﻠﻰ ﻣﺼﻨﻔﺎ ٍ‬
‫ﺃﺻﻮﻟﻪ ﻋﻼﻣﺎ ٍ‬
‫ﻓﻀﻞ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻣﺴﻨﺪ ﻣﻜﺤﻮﻝ ﻭﺃﰊ ﺣﻨﻴﻔﺔ‪ .‬ﻭﻛﺘﺎﺏ ﻓﻀﻞ ﻣﻜﺔ‪ .‬ﻭﻛﺘﺎﺏ ﻓﻀﻞ ﺍﳌﺪﻳﻨﺔ‪ .‬ﻭﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﺒﻴﺖ‬
‫ﺶ ﻭﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺍﻷﺷﻌﺮﻳﲔ ﻭﺫﻡ ﺍﻟﺮﺍﻓﻀﺔ‪ .‬ﻭﻛﺘﺎﺏ ﻛﺒﲑ ﰲ ﺍﻟﺼﻔﺎﺕ‬ ‫ﺍﳌﻘﺪﺱ‪ .‬ﻭﻛﺘﺎﺏ ﻓﻀﻞ ﻗﺮﻳ ﹴ‬
‫ﻭﺃﺷﻴﺎﺀ ﻏﲑ ﺫﻟﻚ ﺗﺒﻠﻎ ﻋﺪﻬﺗﺎ ﺃﺭﺑﻌﲔ ﻣﺼﻨﻔﹰﺎ‪ .‬ﻭﳌﺎ ﺃﻣﻠﻰ ﺭﲪﻪ ﺍﷲ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺳﺒﻌﺔ ﳎﺎﻟﺲ‬
‫ﰒ ﻗﻄﻌﻬﺎ ﺑﺈﻣﻼﺀ ﳎﺎﻟﺲ ﰲ ﺫﻡ ﺍﻟﻴﻬﻮﺩ ﻭﲣﻠﻴﺪﻫﻢ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺟﺎﺀ ﺇﻟﻴﻪ ﺻﺪﻳﻘﻨﺎ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺭﻭﺍﺣﺔ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺭﺃﻳﺖ‬
‫ﺍﻟﺼﺪﻳﻖ ﰲ ﺍﻟﻨﻮﻡ ﻭﻫﻮ ﺭﺍﻛﺐ ﻋﻠﻰ ﺭﺍﺣﻠﺔ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﺃﻣﻠﻰ ﻋﻠﻴﻨﺎ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺳﺒﻌﺔ‬
‫ﳎﺎﻟﺲ ﰲ ﻓﻀﺎﺋﻠﻚ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﱄ ﺑﺄﺻﺎﺑﻌﻪ ﺍﻷﺭﺑﻊ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻭﺍﻟﺪﻱ‪ :‬ﻗﺪ ﺑﻘﻲ ﻋﻨﺪﻱ ﳑﺎ ﺧﺮﺟﺖ ﻭﱂ ﺃﻣﻠﻪ ﺃﺭﺑﻌﺔ‬
‫ﳎﺎﻟﺲ ﻓﺄﻣﻼﻫﺎ‪ ،‬ﰒ ﺃﻣﻠﻰ ﰲ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺃﺣﺪ ﻋﺸﺮ ﳎﻠﺴﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﻣﻮﺍﻇﺒﹰﺎ ﻋﻠﻰ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‬
‫ﻣﻼﺯﻣﹰﺎ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻭﻛﺎﻥ ﳜﺘﻢ ﰲ ﺭﻣﻀﺎﻥ ﻭﺍﻟﻌﺸﺮ ﻛﻞ ﻳﻮﻡ ﺧﺘﻤﺔ‪ ،‬ﻭﱂ ﻳﺮ ﺍﻷ ﰲ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻌﻠ ﹴﻢ ﻭﻋﺒﺎﺩ ٍﺓ‬
‫ﳛﺎﺳﺐ ﻧﻔﺴﻪ ﻋﻠﻰ ﻛﻞ ﳊﻈﺔ‪ ،‬ﻭﻛﻨﺖ ﺃﲰﻊ ﻭﺍﻟﺪﻱ ﳛﻜﻲ ﺇﻥ ﺃﺑﺎﻩ ﺭﺃﻯ ﰲ ﻣﻨﺎﻣﻪ ﺭﺅﻳﺎ ﻭﻭﺍﻟﺪﻱ ﲪﻞ ﺇﻧﻪ ﻳﻮﻟﺪ‬
‫ﻟﻚ ﻣﻮﻟﻮﺩ ﳛﲕ ﺍﷲ ﺑﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﳌﺎ ﻗﺪﻡ ﺇﱃ ﺑﻐﺪﺍﺩ ﺃﻋﺠﺐ ﺑﻪ ﺍﻟﺒﻐﺪﺍﺩﻳﻮﻥ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﻣﻦ ﺩﻣﺸﻖ ﺛﻼﺛﺔ ﻣﺎ‬
‫ﺭﺃﻳﻨﺎ ﻣﺜﻠﻬﻢ‪ :‬ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻭﺍﻟﺼﺎﺋﻦ ﺃﺑﻮ ﺍﳊﺴﲔ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻭﺃﺧﻮﻩ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ .‬ﻭﺣﺪﺛﲏ‬
‫ﺃﰊ ﺭﲪﺔ ﺍﷲ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻳﻮﻣﺎ ﺃﻗﺮﺃ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﺃﰊ ﺍﻟﻔﺘﺢ ﺍﳌﺨﺘﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻣﻊ ﲨﺎﻋﺔ‬
‫ﺑﺎﻟﻌﺠﻤﻴﺔ ﻓﻘﺎﻝ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﻋﻠﻲ ﻓﻘﻠﻨﺎ‪ :‬ﻣﺎ ﺭﺃﻳﻨﺎ ﻣﺜﻠﻪ‪ ،‬ﰒ ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﺃﺑﻮ ﺳﻌﺪ ﺑﻦ ﺍﻟﺴﻤﻌﺎﱐ ﻓﻘﻠﻨﺎ‪ :‬ﻣﺎ‬
‫ﺭﺃﻳﻨﺎ ﻣﺜﻠﻪ‪ ،‬ﺣﱴ ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﻫﺬﺍ ﻓﻠﻢ ﻧﺮ ﻣﺜﻠﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻨﺎ ﺻﺎﺣﺒﻪ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﳌﻮﺍﻫﺐ ﺍﳊﺴﻦ ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺑﻦ‬
‫ﺻﺼﺮﻱ ﻗﺎﻝ‪ :‬ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺍﳌﻘﺮﻱ ﺍﻷﺩﻳﺐ ﺍﻟﻠﻐﻮﻱ ﺇﻣﺎﻡ ﳘﺬﺍﻥ ﻭﺗﻠﻚ ﺍﻟﺪﻳﺎﺭ ﻏﲑ ﻣﺪﺍﻓﻊﹴ‪،‬‬
‫ﺃﻧﺎ ﺃﻋﻠﻢ ﺇﻧﻪ ﻻﻳﺴﺎﺟﻞ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﰲ ﺷﺎﻧﻪ ﺃﺣﺪ‪ ،‬ﻓﻠﻮ ﺧﺎﻟﻂ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﺯﺟﻬﻢ ﻛﻤﺎ ﺃﺻﻨﻊ ﺇﺫﹰﺍ ﻻﺟﺘﻤﻊ‬
‫ﻋﻠﻴﻪ ﺍﳌﺨﺎﻟﻒ ﻭﺍﳌﺆﺍﻟﻒ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻳﻮﻣﹰﺎ ﺁﺧﺮ‪ :‬ﺃﻱ ﺷﻲ ٍﺀ ﻓﺘﺢ ﻟﻪ؟ ﻭﻛﻴﻒ ﺑﺮ ﺍﻟﻨﺎﺱ ﻟﻪ؟ ﻓﻘﻠﺖ‪ :‬ﻫﻮ ﺑﻌﻴﺪ ﻣﻦ ﻫﺬﺍ‬
‫ﻛﻠﻪ‪ ،‬ﱂ ﻳﺸﺘﻐﻞ ﻣﻨﺬ ﺃﺭﺑﻌﲔ ﺳﻨﹰﺔ ﺇﻻ ﺑﺎﳉﻤﻊ ﻭﺍﻟﺘﺼﻨﻴﻒ ﻭﺍﳌﻄﺎﻟﻌﺔ ﻭﺍﻟﺘﺴﻤﻴﻊ ﺣﱴ ﰲ ﻧﺰﻫﻪ ﻭﺧﻠﻮﺍﺗﻪ‪ .‬ﻓﻘﺎﻝ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﻫﺬﺍ ﲦﺮﺓ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﻻ ﺃﻧﺎ ﻗﺪ ﻓﺘﺢ ﻟﻨﺎ ﳑﺎ ﺣﺼﻠﻨﺎ ﺑﻪ ﺍﻟﺪﺍﺭ ﻭﺍﻟﻜﺘﺐ ﻭﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺍﺛﲏ‬
‫ﻋﺸﺮ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻗﻠﺔ ﺣﻈﻮﻅ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﻼﺩﻛﻢ‪ .‬ﰒ ﻗﺎﻝ ﱄ‪ :‬ﻣﺎ ﻛﻨﺎ ﻧﺴﻤﻲ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‬
‫ﺑﺒﻐﺪﺍﺩ ﺍﻷ ﺷﻌﻠﺔ ﻧﺎﺭ ﻣﻦ ﺗﻮﻗﺪﻩ ﻭﺫﻛﺎﺋﻪ ﻭﺣﺴﻦ ﺇﺩﺭﺍﻛﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﱄ ﻭﺍﻟﺪﻱ ﱂ ﺃﺭ ﺑﺪﻣﺸﻖ ﺃﻓﻬﻢ ﻟﻠﺤﺪﻳﺚ ﻣﻦ‬
‫ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺍﻷﻛﻔﺎﱐ‪ ،‬ﻭﻻ ﺑﺒﻐﺪﺍﺩ ﻣﺜﻞ ﺃﰊ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﻭﺃﰊ ﻋﺎﻣﺮ ﺍﻟﻌﺒﺪﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﺒﺪﺭﻱ‬
‫ﺃﺣﻔﻈﻬﻤﺎ‪ ،‬ﻭﱂ ﺃﺭ ﲞﺮﺍﺳﺎﻥ ﻣﺜﻞ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺸﺤﺎﻣﻰ‪ ،‬ﻭﻻﺑﺄﺻﻔﻬﺎﻥ ﻣﺜﻞ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺘﻴﻤﻰ ﺍﳊﺎﻓﻆ‪ ،‬ﻭﺃﰊ ﻧﺼﺮ‬
‫ﺍﻟﺒﻮﻳﺎﺭﻱ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻣﺎ ﺃﺧﺎﻟﻚ ﺇﻻ ﺃﻓﻀﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﺴﻜﺖ‪ ،‬ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﻧﻘﻠﺖ ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﺍﺑﻨﻪ‬
‫ﻭﺗﺮﻛﺖ ﻣﻨﻪ ﻣﺎ ﺍﺧﺘﺼﺮﺗﻪ‪ .‬ﻭﻛﺎﻥ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺴﺎﻛﺮ ﻳﻘﻮﻝ ﺷﻌﺮﹰﺍ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻯ‪ ،‬ﻭﲰﻌﻪ ﺗﺎﺝ ﺍﻟﺪﻳﻦ‬
‫ﺃﺑﻮ ﺍﻟﻴﻤﻦ ﺯﻳﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻜﻨﺪﻱ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﻓﻘﺎﻝ‪ .‬ﻫﺬﺍ ﺷﻌﺮ ﺃﺿﺎﻉ ﻓﻴﻪ ﺻﺎﺣﺒﻪ ﺷﻴﻄﺎﻧﻪ ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﺴﻌﻤﺎﱐ ﰲ ﺍﳌﺬﻳﻞ‪ :‬ﻭﺃﻧﺸﺪﱐ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﺎﳌﺰﺓ ﻣﻦ ﺃﺭﺽ ﺩﻣﺸﻖ‪:‬‬
‫ﺃﻳﺎ ﻧﻔﺲ ﻭﳛﻚ ﺟﺎﺀ ﺍﳌﺸﻴﺐ ‪ ...‬ﻓﻤﺎﺫﺍ ﺍﻟﺘﺼﺎﰊ ﻭﻣﺎﺫﺍ ﺍﻟﻐﺰﻝ‬
‫ﺗﻮﱃ ﺷﺒﺎﰊ ﻛﺎﻥ ﱂ ﻳﻜﻦ ‪ ...‬ﻭﺟﺎﺀ ﻣﺸﻴﱯ ﻛﺎﻥ ﱂ ﻳﺰﻝ‬
‫ﻓﻴﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ﻓﻴﻤﻦ ﺃﻛﻮﻥ ‪ ...‬ﻭﻣﺎﻗﺪﺭﺍﷲ ﱄ ﰲ ﺍﻷﺯﻝ‬
 ‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ ﺑﺒﻐﺪﺍﺩ‪:‬‬
‫ﻭﺻﺎﺣﺐ ﺧﺎﻥ ﻣﺎ ﺍﺳﺘﻮﺩﻋﺘﻪ ﻭﺃﺗﻰ ‪ ...‬ﻣﺎﻻ ﻳﻠﻴﻖ ﺑﺄﺭﺑﺎﺏ ﺍﻟﺪﻳﺎﻧﺎﺕ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‬

‫ﻭﺃﻇﻬﺮ ﺍﻟﺴﺮ ﳐﺘﺎﺭﺍ ﺑﻼ ﺳﺒﺐ ‪ ...‬ﻭﺫﺍﻙ ﻭﺍﷲ ﻣﻦ ﺃﻭﰱ ﺍﳉﻨﺎﻳﺎﺕ‬

‫ﺃﻣﺎ ﺃﺗﺎﻩ ﻋﻦ ﺍﳌﺨﺘﺎﺭ ﰲ ﺧﱪ ‪ ...‬ﺇﻥ ﺍﺠﻤﻟﺎﻟﺲ ﺗﻐﺸﻰ ﺑﺎﻷﻣﺎﻧﺎﺕ‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ ﺑﻨﻴﺴﺎﺑﻮﺭ‪:‬‬
‫ﻻ ﻗﺪﺱ ﺍﷲ ﻧﻴﺴﺎﺑﻮﺭ ﻣﻦ ﺑﻠﺪ ‪ ...‬ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺻﺎﺣﺐ ﻳﺴﻠﻰ ﻭﻻ ﺳﻜﻦ‬
‫ﻟﻮﻻ ﺍﳉﺤﻴﻢ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﺣﺮﻕ ‪ ...‬ﻟﻔﺮﻗﻪ ﺍﻷﻫﻞ ﻭﺍﻷﺣﺒﺎﺏ ﻭﺍﻟﻮﻃﻦ‬
‫ﳌﺖ ﻣﻦ ﺷﺪﺓ ﺍﻟﱪﺩ ﺍﻟﺬﻱ ﻇﻬﺮﺕ ‪ ...‬ﺁﺛﺎﺭ ﺷﺪﺗﻪ ﰲ ﻇﺎﻫﺮ ﺍﻟﺒﺪﻥ‬
‫ﻳﺎ ﻗﻮﻡ ﺩﻭﻣﻮﺍ ﻋﻠﻰ ﻋﻬﺪ ﺍﳍﻮﻯ ﻭﺛﻘﻮﺍ ‪ ...‬ﺇﱐ ﻋﻠﻰ ﺍﻟﻌﻬﺪ ﱂ ﺃﻏﺪﺭ ﻭﱂ ﺃﺧﻦ‬
‫ﻭﻻ ﺗﺪﺑﺮﺕ ﻋﻴﺸﻲ ﺑﻌﺪ ﺑﻌﺪﻛﻢ ‪ ...‬ﺇﻻ ﲤﺜﻠﺖ ﺑﻴﺘﹰﺎ ﻗﻴﻞ ﻣﻦ ﺯﻣﻦ‬
‫ﻓﺈﻥ ﺃﻋﺶ ﻓﻠﻌﻞ ﺍﷲ ﳚﻤﻌﻨﺎ ‪ ...‬ﻭﺇﻥ ﺃﻣﺖ ﻓﻘﺘﻴﻞ ﺍﳍﻢ ﻭﺍﳊﺰﻥ‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬

‫ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﺣﺴﺎﻥ ﺍﺑﻦ ﺣﺼﻦ ﺑﻦ ﻣﻌﻠﻰ ﺑﻦ ﺃﺳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ‬
‫ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺇﳕﺎﺭ ﺑﻦ ﻭﺩﻳﻌﺔ ﺑﻦ ﺍﻟﻜﻴﺪﻱ ﺑﻦ ﺃﻗﺼﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﺍﺑﻦ‬
‫ﺃﻗﺼﻰ ﺑﻦ ﺩﻋﻤﻰ ﺑﻦ ﺟﺪﻳﻠﺔ ﺑﻦ ﻟﺒﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻧﺰﺍﺭ ﺍﺑﻦ ﻣﻌﺪ ﺑﻦ ﻋﺪﻧﺎﻥ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻌﺒﺪﺭﻱ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﺒﺼﺮﺓ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﳌﻘﻠﺔ‪ ،‬ﻫﻜﺬﺍ ﺃﻣﻠﻰ ﻧﺴﺒﻪ ﻋﻠﻰ ﲨﺎﻋﺔٍ‪ ،‬ﻭﻫﻮ ﺷﻴﺦ ﻓﺎﺿﻞ ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺎﻷﺩﺏ ﻭﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﻟﻪ‬
‫ﻛﺘﺐ ﻭﺗﺼﺎﻧﻴﻒ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﻭﻳﺘﺮﺳﻞ‪ .‬ﻣﺎﺕ ﺑﺎﻟﺒﺼﺮﺓ ﰲ ﺭﺍﺑﻊ ﻋﺸﺮ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺗﺴﻌﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﲰﻊ ﺑﺎﻟﺒﺼﺮﺓ ﺃﺑﺎ ﳏﻤﺪ ﺟﺎﺑﺮ ﺑﻦ ﳏﻤﺪ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻌﺰ‬
‫ﻃﻠﺤﺔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻭﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﻮﺍﻋﻆ‪ ،‬ﻭﺃﺑﺎ ﺍﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﻋﻄﻴﺔ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻣﺎﻡ ﺍﳉﺎﻣﻊ ﺑﺎﻟﺒﺼﺮﺓ ﻭﻏﲑﻩ‪ ،‬ﻭﻗﺮﺃ ﻬﺑﺎ ﺍﻷﺩﺏ ﻋﻠﻰ ﺃﰊ ﻋﻠﻰ ﺍﻷﲪﺮ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﳊﺮﻳﺮﻱ‪،‬‬
‫ﻭﺃﰊ ﺍﻟﻌﺰ ﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻣﺮﺍﺭﹰﺍ ﻭﲰﻊ ﻬﺑﺎ ﻣﻦ ﺃﰊ ﺍﻟﻜﺮﻡ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﻬﺮﺯﻭﺭﻱ‪ ،‬ﻭﺃﰊ‬
‫ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺴﻼﻣﻲ‪ ،‬ﻭﺃﰊ ﺑﻜﺮ ﺍﻟﺰﺍﻏﻮﱐ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﺑﻠﺪﻩ ﻭﺧﺮﺝ ﻟﻨﻔﺴﻪ ﻓﻮﺍﺋﺪ ﰲ ﻋﺪﺓ‬
‫ﺃﺟﺰﺍ ٍﺀ ﻋﻦ ﺷﻴﺨﻪ‪ ،‬ﻭﺃﻗﺮﺃ ﺍﻟﻨﺎﺱ ﺍﻷﺩﺏ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﺤﻘﻘﹰﺎ ﺑﻌﻠﻢ ﺍﻟﻌﺮﻭﺽ ﻭﻧﻌﻢ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﻛﺎﻥ ﳏﻤﻮﺩ ﺍﻟﻄﺮﻳﻘﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻌﺒﺪﺭﻱ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺷﻴﻤﱵ ﺇﻥ ﺃﻏﺾ ﻃﺮﰲ ﰲ ﺍﻝ ‪ ...‬ﺩﺍﺭ ﺇﺫﺍ ﻣﺎﺩ ﺧﻠﺘﻬﺎ ﻟﺼﺪﻳﻖ‬
‫ﻭﺃﺻﻮﻥ ﺍﳊﺪﻳﺚ ﺃﻭﺩﻋﻪ ﺻﻮ ‪ ...‬ﱐ ﺳﺮﻱ ﻭﻻ ﺃﺧﻮﻥ ﺭﻓﻴﻘﻲ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻧﺸﺪﱐ ﺃﻳﻀﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻻ ﺗﺴﻠﻚ ﺍﻟﻄﺮﻕ ﺇﺫﺍ ﺃﺧﻄﺮﺕ ‪ ...‬ﻟﻮ ﺇﻬﻧﺎ ﺗﻔﻀﻲ ﺇﱃ ﺍﳌﻤﻠﻜﺔ‬
‫ﻗﺪ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻭﻻ ‪ ...‬ﺗﻠﻘﻮﺍ ﺑﺄﻳﺪﻳﻜﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ‬
 ‫ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﳌﺴﻌﻮﺩﻱ ﺍﳌﺆﺭﺥ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻣﻦ ﻭﻟﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺻﺎﺣﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﳌﻐﺮﺏ‪ ،‬ﻣﺎﺕ ﻓﻴﻤﺎ ﺑﻠﻐﲏ ﰲ ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﲟﺼﺮ‪ ،‬ﻗﺎﻝ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻗﻮﻝ‬
‫ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﺇﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳌﻐﺮﺏ ﻏﻠﻂ‪ ،‬ﻷﻥ ﺍﳌﺴﻌﻮﺩﻱ ﺫﻛﺮ ﰲ ﺍﻟﺴﻔﺮ ﺍﻟﺜﺎﱐ ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﳌﻌﺮﻭﻑ ﲟﺮﻭﺝ‬
‫ﺍﻟﺬﻫﺐ ﻭﻗﺪ ﻋﺪﺩ ﻓﻀﺎﺋﻞ ﺍﻷﻗﺎﻟﻴﻢ‪ ،‬ﻭﻭﺻﻒ ﻫﻮﺍﻫﺎ ﻭﺍﻋﺘﺪﺍﳍﺎ ﰒ ﻗﺎﻝ‪ :‬ﻭﺃﻭﺳﻂ ﺍﻷﻗﺎﻟﻴﻢ ﺇﻗﻠﻴﻢ ﺑﺎﺑﻞ ﺍﻟﺬﻱ ﻣﻮﻟﺪﻧﺎ‬
‫ﺑﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺭﻳﺐ ﺍﻷﻳﺎﻡ ﺃﻧﺎﺕ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ‪ ،‬ﻭﺳﺎﺣﻘﺖ ﻣﺴﺎﻓﺘﻨﺎ ﻋﻨﻪ‪ ،‬ﻭﻭﻟﺪﺕ ﰲ ﻗﻠﻮﺑﻨﺎ ﺍﳊﻨﲔ ﺇﻟﻴﻪ ﺇﺫ ﻛﺎﻥ‬
‫ﻭﻃﻨﻨﺎ ﻭﻣﺴﻘﻄﻨﺎ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻹﻗﻠﻴﻢ ﻋﻨﺪ ﻣﻠﻮﻙ ﺍﻟﻔﺮﺱ ﺟﻠﻴﻼﹰ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺸﺘﻮﻥ ﺑﺎﻟﻌﺮﺍﻕ‪ ،‬ﻭﻳﺼﻴﻔﻮﻥ ﺑﺎﳉﺒﺎﻝ‪.‬‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺩﻟﻒ ﺍﻟﻌﺠﻠﻲ‪:‬‬
‫ﺇﱐ ﺃﻣﺮﺅ ﻛﺴﺮﻭﻱ ﺍﻟﻔﻌﺎﻝ ‪ ...‬ﺃﺻﻴﻒ ﺍﳉﺒﺎﻝ ﻭﺃﺷﺘﻮ ﺍﻟﻌﺮﺍﻕ‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻷﻭﺍﺋﻞ ﺗﺸﺒﻬﻪ ﺑﺎﻟﻘﻠﺐ ﰲ ﺍﳉﺴﺪ‪ ،‬ﻷﻥ ﺃﺭﺿﻪ ﻫﻲ ﺍﻟﱵ ﻛﺸﻔﺖ ﺍﻵﺭﺍﺀ ﻋﻦ ﺃﻫﻠﻪ ﲝﻜﻤﺔ ﺍﻷﻣﻮﺭ ﻛﻤﺎ‬
‫ﻳﺮﺗﻔﻊ ﺫﻟﻚ ﻋﻦ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﻋﺘﺪﻟﺖ ﺃﻟﻮﺍﻥ ﺃﻫﻠﻪ ﻭﺍﻣﺘﺪﺕ ﺃﺟﺴﺎﻣﻬﻢ‪ ،‬ﻓﺴﻠﻤﻮﺍ ﻣﻦ ﺷﻘﺮﺓ ﺍﻟﺮﻭﻡ ﻭﺍﻟﺼﻘﺎﻟﺒﺔ‬
‫ﻭﺳﻮﺍﺩ ﺍﳊﺒﺸﺔ ﻭﻏﻠﻆ ﺍﻟﱪﺑﺮ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﻓﻴﻬﻢ ﳏﺎﺳﻦ ﲨﻴﻊ ﺍﻷﻗﻄﺎﺭ‪ ،‬ﻭﻛﻤﺎ ﺍﻋﺘﺪﻟﻮﺍ ﰲ ﺍﳋﻠﻘﺔ ﻟﻄﻔﻮﺍ ﰲ ﺍﻟﻔﻄﻨﺔ‪،‬‬
‫ﻭﺃﺷﺮﻑ ﻫﺬﻩ ﺍﻷﻗﺎﻟﻴﻢ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ ﻭﻳﻌﺰ ﻋﻠﻰ ﻣﺎ ﺃﺻﺎﺭﺗﲏ ﺇﻟﻴﻪ ﺍﻷﻗﺪﺍﺭ ﻣﻦ ﻓﺮﺍﻕ ﻫﺬﺍ ﺍﳌﺼﺮ ﺍﻟﺬﻱ ﻋﻦ ﺑﻘﻌﺘﻪ‬
‫ﻓﺼﻠﻨﺎ‪ ،‬ﻟﻜﻨﻪ ﺍﻟﺪﻫﺮ ﺍﻟﺬﻱ ﻣﻦ ﺷﻴﻤﺘﻪ ﺍﻟﺘﺸﺘﻴﺖ‪ ،‬ﻭﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻣﻦ ﺷﺮﻳﻄﺘﻪ ﺍﻵﻓﺎﺕ‪ ،‬ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﺃﺑﻮ ﺩﻟﻒ ﰲ‬
‫ﻗﻮﻟﻪ‪:‬‬
‫ﺃﻳﺎ ﻧﻜﺒﺔ ﺍﻟﺪﻫﺮ ﺍﻟﱵ ﻃﻮﺣﺖ ﺑﻨﺎ ‪ ...‬ﺃﻳﺎﺩﻱ ﺳﺒﺎ ﰲ ﺷﺮﻗﻬﺎ ﻭﺍﳌﻐﺎﺭﺏ‬

‫ﻭﻣﻦ ﻋﻼﻣﺔ ﻭﻓﺎﺀ ﺍﳌﺮﺀ‪ :‬ﺩﻭﺍﻡ ﻋﻬﺪﻩ ﻭﺣﻨﻴﻨﻪ ﺇﱃ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﺷﻮﻗﻪ ﺇﱃ ﺃﻭﻃﺎﻧﻪ‪ ،‬ﻭﻣﻦ ﻋﻼﻣﺔ ﺍﻟﺮﺷﺪ‪ :‬ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﻟﻨﻔﺲ ﺇﱃ ﻣﻮﻟﺪﻫﺎ ﺗﺎﺋﻘﺔ‪ ،‬ﻭﺇﱃ ﻣﺴﻘﻂ ﺭﺃﺳﻬﺎ ﺷﺎﺋﻘﺔ‪.‬‬
‫ﻓﻬﺬﺍ ﻳﺪﻟﻚ ﻋﻠﻰ ﺇﻥ ﺍﻟﺮﺟﻞ ﺑﻐﺪﺍﺩﻱ ﺍﻷﺻﻞ‪ ،‬ﻭﺇﳕﺎ ﺃﻧﺘﻘﻞ ﺇﱃ ﺩﻳﺎﺭ ﻣﺼﺮ ﻓﺄﻗﺎﻡ ﻓﻴﻬﺎ‪ .‬ﻭﻫﻮ ﳛﻜﻲ ﰲ ﻛﺘﺒﻪ ﻛﺜﲑﹰﺍ‬
‫ﻭﻳﻘﻮﻝ‪ :‬ﺭﺃﻳﺖ ﺃﻳﺎﻡ ﻛﻮﱐ ﲟﺼﺮ ﻛﻴﺖ ﻭﻛﻴﺖ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ :‬ﻛﺘﺎﺏ ﻣﺮﻭﺝ ﺍﻟﺬﻫﺐ ﻭﻣﻌﺎﺩﻥ ﺍﳉﻮﺍﻫﺮ ﰲ ﲢﻒ‬
‫ﺍﻷﺷﺮﺍﻑ ﻭﺍﳌﻠﻮﻙ‪ ،‬ﻛﺘﺎﺏ ﺫﺧﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﻭﻣﺎ ﻛﺎﻥ ﰲ ﺳﺎﻟﻒ ﺍﻟﺪﻫﻮﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺳﺘﺬﻛﺎﺭ ﳌﺎ ﻣﺮ‬
‫ﰲ ﺳﺎﻟﻒ ﺍﻹﻋﺼﺎﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﺃﺧﺒﺎﺭ ﺍﻷﻣﻢ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻷﺷﺮﺍﻑ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺧﺰﺍﺋﻦ ﺍﳌﻠﻚ ﻭﺳﺮ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻘﺎﻻﺕ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﺰﻣﺎﻥ ﻭﻣﻦ ﺃﺑﺎﺩﻩ ﺍﳊﺪﺛﺎﻥ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺒﻴﺎﻥ ﰲ ﺃﲰﺎﺀ ﺍﻷﺋﻤﺔ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﳋﻮﺍﺭﺝ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳍﻴﺜﻢ‬

‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺮ ﻭﺍﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺮ ﻭﺍﻥ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﻜﻢ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺻﻲ ﺑﻦ ﺃﻣﻴﺔ ﺑﻦ ﻋﺒﺪ ﴰﺲ‬
‫ﺍﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻨﺴﺎﺏ ﺍﻷﺧﺒﺎﺭﻱ ﺍﳊﻔﻈﺔ‪ ،‬ﺍﳉﺎﻣﻊ ﺑﲔ ﺳﻌﺔ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﳊﺬﻕ ﰲ‬
‫ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻻ ﺃﻋﻠﻢ ﻷﺣﺪ ﺃﺣﺴﻦ ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ ﰲ ﻓﻨﻬﺎ ﻭﺣﺴﻦ ﺍﺳﺘﻴﻌﺎﺏ ﻣﺎ ﻳﺘﺼﺪﻯ ﳉﻤﻌﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ‬
 ‫ﺷﺎﻋﺮﹰﺍ ﺟﻴﺪﺍﹰ‪ ،‬ﻣﺎﺕ ﰲ ﺭﺍﺑﻊ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ﺳﺖ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ ﰲ ﺧﻼﻓﺔ ﺍﳌﻄﻴﻊ ﷲ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ‬
‫ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬
‫ﺭﻭﻯ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺩﺭ ﻳﺪ ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ .‬ﻭﺍﻟﻔﻀﻞ ﺑﻦ ﺍﳊﺒﺎﺏ ﺍﳉﻤﺤﻲ‪ ،‬ﻭﻋﻠﻰ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﺍﻷﺧﻔﺶ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﻧﻔﻄﻮﻳﺔ‪.‬‬
‫ﻭﺟﺪﺕ ﻋﻠﻰ ﺍﳍﺎﻣﺶ ﲞﻂ ﺍﳌﺆﻟﻒ ﲡﺎﻩ ﻭﻓﺎﺗﻪ ﻣﺎ ﺻﻮﺭﺗﻪ‪ :‬ﻭﻓﺎﺗﻪ ﻫﺬﻩ ﻓﻴﻬﺎ ﻧﻈﺮ ﻭﺗﻔﺘﻘﺮ ﺇﱃ ﺍﻟﺘﺄﻣﻞ‪ ،‬ﻷﻧﻪ ﺫﻛﺮ ﰲ‬
‫ﻛﺘﺎﺏ ﺃﺩﺏ ﺍﻟﻐﺮﺑﺎﺀ ﻣﻦ ﺗﺄﻟﻴﻔﻪ‪ :‬ﺣﺪﺛﲏ ﺻﺪﻳﻖ ﻗﺎﻝ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻰ ﻗﺼﺮ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺑﺎﻟﺸﻤﺎﺳﻴﺔ ﻳﻘﻮﻝ ﻓﻼﻥ ﺑﻦ‬
‫ﻓﻼﻥ ﺍﳍﺮﻭﻱ‪ ،‬ﺣﻀﺮﺕ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﰲ ﲰﺎﻁ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟﺪﻧﻴﺎ ﻋﻠﻴﻪ ﻣﻘﺒﻠﺔ‪ ،‬ﻭﻫﻴﺒﺔ ﺍﳌﻠﻚ ﻋﻠﻴﻪ ﻣﺸﺘﻤﻠﺔ‪ ،‬ﰒ‬
‫ﻋﺪﺕ ﺇﻟﻴﻪ ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻓﺮﺃﻳﺖ ﻣﺎ ﻳﻌﺘﱪ ﺑﻪ ﺍﻟﻠﺒﻴﺐ ﻳﻌﲏ ﻣﻦ ﺍﳋﺮﺍﺏ‪ .‬ﻭﺫﻛﺮ ﰲ ﻣﻮﺿ ﹴﻊ ﺁﺧﺮ‬
‫ﱯ ﻛﺎﻥ ﳛﺒﻪ ﺫﻛﺮﻬﺗﺎ ﺑﻌﺪ ﻫﺬﺍ ﻳﺬﻛﺮ ﻓﻴﻪ ﻣﻮﺕ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﻭﻭﻻﻳﺔ ﺍﺑﻨﻪ ﲞﺘﻴﺎﺭ‪،‬‬
‫ﻣﻦ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻗﺼﺔ ﻟﻪ ﻣﻊ ﺻ ﹴ‬
‫ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺳﻨﺔ ﺳﺖ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻳﺰﻋﻢ ﰲ ﺗﻠﻚ ﺍﳊﻜﺎﻳﺔ ﺇﻧﻪ ﻛﺎﻥ ﰲ ﻋﺼﺮ ﺷﺒﺎﺑﻪ ﻓﻼ ﺃﺩﺭﻱ ﻣﺎ ﻫﺬﺍ‬
‫ﺍﻻﺧﺘﻼﻑ؟ ‪ -‬ﺁﺧﺮ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺍﳍﺎﻣﺶ ‪. -‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﻦ ﺍﳌﻐﺮﰊ‪ ،‬ﰲ ﻣﻘﺪﻣﺔ ﻣﺎ ﺃﻧﺘﺨﺒﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﺇﱃ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﺑﻦ ﲪﺪﺍﻥ ﻓﺄﻋﻄﺎﻩ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺑﻠﻎ ﺫﻟﻚ ﺍﻟﺼﺎﺣﺐ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺎﺩ ﻓﻘﺎﻝ‪ :‬ﻟﻘﺪ ﻗﺼﺮ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻭﺇﻧﻪ‬
‫ﻳﺴﺘﺄﻫﻞ ﺃﺿﻌﺎﻓﻬﺎ‪ ،‬ﻭﻭﺻﻒ ﺍﻟﻜﺘﺎﺏ ﻓﺄﻃﻨﺐ ﰒ ﻗﺎﻝ‪ :‬ﻭﻟﻘﺪ ﺍﺷﺘﻤﻠﺖ ﺧﺰﺍﺋﲏ ﻋﻠﻰ ﻣﺎﺋﺘﲔ ﻭﺳﺘﺔ ﺍﻷﻟﻒ ﳎﻠﺪ ﻣﺎ‬
‫ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﲰﲑﻱ ﻏﲑﻩ‪ ،‬ﻭﻻ ﺭﺍﻗﲏ ﻣﻨﻬﺎ ﺳﻮﺍﻩ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻳﻮﺳﻒ ﻛﺎﺗﺐ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ :‬ﱂ ﻳﻜﻦ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﻳﻔﺎﺭﻕ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ‬
‫ﰲ ﺳﻔﺮﻩ ﻭﻻ ﺣﻀﺮﻩ‪ ،‬ﻭﺇﻧﻪ ﻛﺎﻥ ﺟﻠﻴﺴﻪ ﺍﻟﺬﻱ ﻳﺄﻧﺲ ﺇﻟﻴﻪ ﻭﺧﺪﻳﻨﻪ ﺍﻟﺬﻱ ﻳﺮﺗﺎﺡ ﳓﻮﻩ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ‪ .‬ﺳﺄﻟﺖ ﺃﺑﺎ ﺍﻟﻔﺮﺝ ﰲ ﻛﻢ ﲨﻌﺖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟ ﻓﻘﺎﻝ‪ :‬ﰲ ﲬﺴﲔ ﺳﻨﺔﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺇﻧﻪ‬
‫ﻛﺘﺒﻪ ﻣﺮ ﹰﺓ ﻭﺍﺣﺪ ﹰﺓ ﰲ ﻋﻤﺮﻩ‪ ،‬ﻭﻫﻲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﺃﻫﺪﺍﻫﺎ ﺇﱃ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻟﻌﻤﺮﻱ ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳉﻠﻴﻞ ﺍﻟﻘﺪﺭ‪ ،‬ﺷﺎﺋﻊ ﺍﻟﺬﻛﺮ‪ ،‬ﺟﻢ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻋﻈﻴﻢ ﺍﻟﻌﻠﻢ‪ ،‬ﺟﺎﻣﻊ ﺑﲔ ﺍﳉﺪ‬
‫ﺍﻟﺒﺤﺖ ﻭﺍﳍﺰﻝ ﺍﻟﻨﺤﺖ‪ ،‬ﻭﻗﺪ ﺗﺄﻣﻠﺖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻋﻨﻴﺖ ﺑﻪ‪ ،‬ﻭﻃﺎﻟﻌﺘﻪ ﻣﺮﺍﺭﹰﺍ ﻭﻛﺘﺒﺖ ﺑﻪ ﻧﺴﺨ ﹰﺔ ﲞﻄﻲ ﰲ ﻋﺸﺮ‬
‫ﳎﻠﺪﺍ ﺕٍ‪ ،‬ﻭﻧﻘﻠﺖ ﻣﻨﻪ ﺇﱃ ﻛﺘﺎﰊ ﺍﳌﻮﺳﻮﻡ ﺑﺄﺧﺒﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ ﻓﺄﻛﺜﺮﺕ ﻭﲨﻌﺖ ﺗﺮﺍﲨﻪ ﻓﻮﺟﺪﺗﻪ ﻳﻌﺪ ﺑﺸﻲﺀ ﻭﻻ ﻳﻔﻲ‬
‫ﺑﻪ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﻣﻨﻪ‪ ،‬ﻛﻘﻮﻟﻪ ﰲ ﺃﺧﺒﺎﺭ ﺃﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ‪ :‬ﻭﻗﺪ ﻃﺎﻟﺖ ﺃﺧﺒﺎﺭﻩ ﻫﺎﻫﻨﺎ ﻭﺳﻨﺬﻛﺮ ﺧﱪﻩ ﻣﻊ ﻋﺘﺒﺔ ﰲ‬
‫ﻣﻮﺿﻊ ﺁﺧﺮ‪ .‬ﻭﱂ ﻳﻔﻌﻞ‪ ،‬ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺃﺧﺒﺎﺭ ﺃﰊ ﺍﻟﻨﻮﺍﺱ ﻣﻊ ﺟﻨﺎﻥ ﺇﺫﺍ ﻛﺎﻧﺖ ﺳﺎﺋﺮ ﺃﺧﺒﺎﺭﻩ ﻗﺪ‬
‫ﺗﻘﺪﻣﺖ‪ .‬ﻭﱂ ﻳﺘﻘﺪﻡ ﺷﻲﺀ ﺇﱃ ﺃﺷﺒﺎﻩ ﻟﺬﻟﻚ‪ ،‬ﻭﺍﻷﺻﻮﺍﺕ ﺍﳌﺎﺋﺔ ﻫﻲ ﺗﺴﻊ ﻭﺗﺴﻌﻮﻥ‪ ،‬ﻭﻣﺎ ﺃﻇﻦ ﺇﻻ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻗﺪ‬
‫ﺳﻘﻂ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﻨﺴﻴﺎﻥ ﻗﺪ ﻏﻠﺐ ﻋﻠﻴﻪ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﺗﺼﺎﻧﻴﻔﻪ ﻛﺜﲑﺓ ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﳛﻀﺮﱐ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﺍﻟﻜﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﳎﺮﺩ ﺍﻷﻏﺎﱐ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻻﻧﺘﺼﺎﻑ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺇﻧﺴﺎﻬﺑﺎ ﱂ ﺃﺭﻩ‪ ،‬ﻭﺑﻮﺩﻱ ﻟﻮ ﺭﺃﻳﺘﻪ ﺫﻛﺮﻩ ﻫﻮ ﰲ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻣﻘﺎﺗﻞ ﺍﻟﻄﺎﻟﺒﻴﲔ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﻘﻴﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﺀ ﺍﻟﺸﻮﺍﻋﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻤﺎﻟﻴﻚ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻛﺘﺎﺏ ﺃﺩﺑﺎﺀ ﺍﻟﻐﺮﺑﺎﺀ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﻀﻴﻞ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻛﺘﺎﺏ ﺃﺩﺏ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ‬
 ‫ﺍﻟﻄﻔﻴﻠﻴﲔ‪ ،‬ﻛﺘﺎﺏ ﳎﻤﻮﻉ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻵﺛﺎﺭ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻤﺎﺭﻳﻦ ﻭﺍﳋﻤﺎﺭﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﻕ ﻭﺍﳌﻌﻴﺎﺭ ﰲ ﺍﻷﻭﻏﺎﺩ‬
‫ﻭﺍﻷﺣﺮﺍﺭ‪ ،‬ﻭﻫﻲ ﺭﺳﺎﻟﺔ ﻋﻤﻠﻬﺎ ﰲ ﻫﺎﺭﻭﻥ ﺑﻦ ﺍﳌﻨﺠﻢ‪ ،‬ﻛﺘﺎﺏ ﺩﻋﻮﺓ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺟﺤﻈﺔ ﺍﻟﱪﻣﻜﻲ‪،‬‬
‫ﻛﺘﺎﺏ ﲨﻬﺮﺓ ﺍﻟﻨﺴﺐ‪ ،‬ﻛﺘﺎﺏ ﻧﺴﺐ ﺑﲏ ﻋﺒﺪ ﴰﺲ‪ ،‬ﻛﺘﺎﺏ ﻧﺴﺐ ﺑﲏ ﺷﻴﺒﺎﻥ‪ ،‬ﻛﺘﺎﺏ ﻧﺴﺐ ﺍﳌﻬﺎﻟﺒﺔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﻧﺴﺐ ﺑﲏ ﺗﻐﻠﺐ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻐﻠﻤﺎﻥ ﺍﳌﻐﻨﲔ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﺟﻴﺐ ﺍﳋﺼﻴﺎﻥ ﻋﻤﻠﻪ ﻟﻠﻮﺯﻳﺮ ﺍﳌﻬﻠﱯ ﰲ ﺧﺼﻴﲔ ﻣﻐﻨﻴﲔ ﻛﺎﻧﺎ‬
‫ﻟﻪ‪ .‬ﻭﻟﻪ ﺑﻌﺪ ﺗﺼﺎﻧﻴﻒ ﺟﻴﺎﺩ ﻓﻴﻤﺎ ﺑﻠﻐﲏ ﻛﺎﻥ ﻳﺼﻨﻔﻬﺎ ﻭﻳﺮﺳﻠﻬﺎ ﺇﱃ ﺍﳌﺴﺘﻮﻟﲔ ﻋﻠﻰ ﺑﻼﺩ ﺍﳌﻐﺮﺏ ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ‪،‬‬
‫ﻭﻛﺎﻧﻮﺍ ﳛﺴﻨﻮﻥ ﺟﺎﺋﺰﺗﻪ‪ ،‬ﻭﱂ ﻳﻌﺪ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺸﺮﻕ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺣﺪﺙ ﺍﻟﺮﺋﻴﺲ ﺃﺑﻮ ﺍﳊﺴﲔ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﻼﻝ ﺍﻟﺼﺎﺑﺊ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﰲ ﺃﺧﺒﺎﺭ‬
‫ﺍﻟﻮﺯﻳﺮ ﺍﳌﻬﻠﱯ ﻭﺍﲰﻪ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺣﺎﰎ ﺑﻦ ﻗﺒﻴﺼﺔ ﺑﻦ ﺍﳌﻬﻠﺐ‬
‫ﺑﻦ ﺃﰊ ﺻﻔﺮﺓ ﻭﺯﻳﺮ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﺑﻮﻳﻪ ﺍﻟﺪﻳﻠﻤﻲ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻷﺻﻔﻬﺎﱐ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﻣﻦ‬
‫ﻧﺪﻣﺎﺀ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﳏﻤﺪ ﺍﳋﺼﻴﺼﲔ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻭﺳﺨﹰﺎ ﻗﺬﺭﹰﺍ ﱂ ﻳﻐﺴﻞ ﻟﻪ ﺛﻮﺑﹰﺎ ﻣﻨﺬ ﻓﺼﻠﻪ ﺇﱃ ﺃﻥ ﻗﻄﻌﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﳌﻬﻠﱯ ﺷﺪﻳﺪ ﺍﻟﺘﻘﺸﻒ ﻋﻈﻴﻢ ﺍﻟﺘﻨﻄﺲ‪ ،‬ﻭﻛﺎﻥ ﳛﺘﻤﻞ ﻟﻪ ﺫﻟﻚ ﳌﻮﺿﻌﻪ ﻣﻦ ﺍﻟﻌﻠﻢ‪ .‬ﻓﻘﺎﻝ ﻓﻴﻪ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‬
‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﲔ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﺃﻣﻮﻱ ﺍﻟﻨﺴﺐ ﻋﺰﻳﺰ ﺍﻷﺩﺏ‪ ،‬ﻋﺎﱄ ﺍﻟﺮﻭﺍﻳﺔ ﺣﺴﻦ ﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﻭﻟﻪ ﺗﺼﻨﻴﻔﺎﺕ ﻣﻨﻬﺎ‪:‬‬
‫ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩ ﻓﻴﻪ ﻣﺎ ﺩﻝ ﺑﻪ ﻋﻠﻰ ﺍﺗﺴﺎﻉ ﻋﻠﻤﻪ ﻭﻛﺜﺮﺓ ﺣﻔﻈﻪ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺟﻴﺪ ﺍﻷ ﺇﻧﻪ ﰲ ﺍﳍﺠﺎﺀ‬
‫ﺃﺟﻮﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻏﲑﻩ ﻏﲑ ﻣﺘﺄﺧﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﰲ ﺫﻟﻚ ﺍﻟﻌﻬﺪ ﳛﺬﺭﻭﻥ ﻟﺴﺎﻧﻪ‪ ،‬ﻭﻳﺘﻘﻮﻥ ﻫﺠﺎﺀﻩ ﻭﻳﺼﱪﻭﻥ‬
‫ﰲ ﳎﺎﻟﺴﺘﻪ ﻭﻣﻌﺎﺷﺮﺗﻪ ﻭﻣﻮﺍﻛﻠﺘﻪ ﻭﻣﺸﺎﺭﺑﺘﻪ ﻋﻠﻰ ﻛﻞ ﺻﻌﺐ ﻣﻦ ﺃﻣﺮﻩ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻭﺳﺨﹰﺎ ﰲ ﻧﻔﺴﻪ‪ ،‬ﰒ ﰲ ﺛﻮﺑﻪ‬
‫ﻭﻧﻌﻠﻪ‪ ،‬ﺣﱴ ﺇﻧﻪ ﱂ ﻳﻜﻦ ﻳﻨﺰﻉ ﺩﺭﺍﻋﺔ ﺍﻷ ﺑﻌﺪ ﺇﺑﻼﺋﻬﺎ ﻭﺗﻘﻄﻴﻌﻬﺎ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﻟﺸﻲﺀ ﻣﻦ ﺛﻴﺎﺑﻪ ﻏﺴﻼﹰ‪ ،‬ﻭﻻ ﻳﻄﻠﺐ‬
‫ﻣﻨﻪ ﰲ ﻣﺪﺓ ﺑﻘﺎﺋﻪ ﻋﻮﺿﹰﺎ‪.‬‬
‫ﻓﺤﺪﺛﲏ ﺟﺪﻱ ﻭﲰﻌﺖ ﻫﺬﺍ ﺍﳋﱪ ﻣﻦ ﻏﲑﻩ ﻷﻧﻪ ﻣﺘﻔﺎﻭﺽ ﻣﺘﻌﺎﻭﺩ‪ :‬ﺇﻥ ﺃﺑﺎ ﺍﻟﻔﺮﺝ ﻛﺎﻥ ﺟﺎﻟﺴﹰﺎ ﰲ ﺑﻌﺾ ﻷﻳﺎﻡ‬
‫ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﺃﰊ ﳏﻤ ٍﺪ ﺍﳌﻬﻠﱯ ﻓﻘﺪﻣﺖ ﺳﻜﺒﺎﺟﻪ ﻭﺍﻓﻘﺖ ﻣﻦ ﺃﰊ ﺍﻟﻔﺮﺝ ﺳﻌﻠ ﹰﺔ ﻓﺒﺪﺭﺕ ﻣﻦ ﻓﻤﻪ ﻗﻄﻌﺔ ﻣﻦ ﺑﻠﻐﻢ‬
‫ﻓﺴﻘﻄﺖ ﻭﺳﻂ ﺍﻟﻐﻀﺎﺭﺓ‪ ،‬ﻓﺘﻘﺪﻡ ﺃﺑﻮ ﳏﻤﺪ ﺑﺮﻓﻌﻬﺎ ﻭﻗﺎﻝ‪ :‬ﻫﺎﺗﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﻮﻥ ﰲ ﻏﲑ ﺍﻟﺼﺤﻔﺔ‪ ،‬ﻭﱂ ﻳﱭ ﰲ‬
‫ﻭﺟﻬﻪ ﺇﻧﻜﺎﺭ ﻭﻻ ﺍﺳﺘﻜﺮﺍﻩ‪ ،‬ﻭﻻ ﺩﺍﺧﻞ ﺃﺑﺎ ﺍﻟﻔﺮﺝ ﰲ ﻫﺬﺍ ﺍﳊﺎﻝ ﺍﺳﺘﺤﻴﺎﺀ ﻭﻻ ﺇﻧﻘﺒﺎﺽ‪ .‬ﻫﺬﺍ ﺇﱃ ﻣﺎ ﳚﺮﻱ ﻫﺬﺍ‬
‫ﺍﺠﻤﻟﺮﻯ ﻋﻠﻰ ﻣﻀﻰ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﳏﻤﺪ ﻋﺰﻭﻑ ﺍﻟﻨﻔﺲ ﺑﻌﻴﺪﹰﺍ ﻣﻦ ﺍﻟﺼﱪ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﺇﻻ ﺇﻧﻪ‬
‫ﻛﺎﻥ ﻳﺘﻜﻠﻒ ﺍﺣﺘﻤﺎﳍﺎ ﻟﻮﺭﻭﺩﻫﺎ ﻣﻦ ﺃﰊ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻇﺮﻓﻪ ﰲ ﻓﻌﻠﻪ ﻭﻧﻈﺎﻓﺘﻪ ﰲ ﻣﺄﻛﻠﻪ‪ ،‬ﺇﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ‬
‫ﺃﻛﻞ ﺷﻲﺀ ﲟﻠﻌﻘﺔ ﻛﺎﻷﺭﺯ ﻭﺍﻟﻠﱭ ﻭﺃﻣﺜﺎﻟﻪ ﻭﻗﻒ ﻣﻦ ﺟﺎﻧﺒﻪ ﺍﻷﳝﻦ ﻏﻼﻡ ﻣﻌﻪ ﳓﻮ ﺛﻼﺛﲔ ﻣﻠﻌﻘ ﹰﺔ ﺯﺟﺎﺟﺎﹰ ﳎﺮﻭﺩﺍﹰ‪،‬‬
‫ﻭﻛﺎﻥ ﻳﺴﺘﻌﻤﻠﻪ ﻛﺜﲑﹰﺍ ﻓﻴﺄﺧﺬ ﻣﻨﻪ ﻣﻠﻌﻘ ﹰﺔ ﻳﺄﻛﻞ ﻬﺑﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﻠﻮﻥ ﻟﻘﻤ ﹰﺔ ﻭﺍﺣﺪﺓﹰ‪ ،‬ﰒ ﻳﺪﻓﻌﻬﺎ ﺇﱃ ﻏﻼ ﹴﻡ ﺁﺧﺮ ﻗﺎﻡ ﻣﻦ‬
‫ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ‪ ،‬ﰒ ﻳﺄﺧﺬ ﺃﺧﺮﻯ ﻓﻴﻔﻌﻞ ﻬﺑﺎ ﻓﻌﻞ ﺍﻷﻭﱃ ﺣﱴ ﻳﻨﺎﻝ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻟﺌﻼ ﻳﻌﻴﺪ ﺍﳌﻠﻌﻘﺔ ﺇﱃ ﻓﻴﻪ ﺩﻓﻌ ﹰﺔ ﺛﺎﻧﻴﺔﹰ‪،‬‬
‫ﻓﻠﻤﺎ ﻛﺜﺮ ﻋﻠﻰ ﺍﳌﻬﻠﱯ ﺍﺳﺘﻤﺮﺍﺭ ﻣﺎ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻩ‪ ،‬ﺟﻌﻞ ﻟﻪ ﻣﺎﺋﺪﺗﲔ‪ :‬ﺇﺣﺪﺍﳘﺎ ﻛﺒﲑﺓ ﻋﺎﻣﺔ‪ ،‬ﻭﺃﺧﺮﻯ ﻟﻄﻴﻔﺔ ﺧﺎﺻﺔ‪،‬‬
‫ﻭﻛﺎﻥ ﻳﻮﺍﻛﻠﻪ ﻋﻠﻴﻬﺎ ﻣﻦ ﻳﺪﻋﻮﻩ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﻣﺜﻞ ﻫﺬﺍ ﻋﻦ ﺃﰊ ﺭﻳﺎﺵ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻠﻐﻮﻱ ﻭﻗﺪ ﺫﻛﺮﻧﺎﻩ ﰲ ﺑﺎﺑﻪ‪ .‬ﻗﺎﻝ‬
‫ﻫﻼﻝ‪ :‬ﻭﻋﻠﻰ ﺻﻨﻊ ﺃﰊ ﳏﻤﺪ ﺑﺄﰊ ﺍﻟﻔﺮﺝ ﻭﻣﺎ ﻛﺎﻥ ﻳﺼﻨﻌﻪ ﻓﻤﺎ ﺧﻼ ﻣﻦ ﻫﺠﻮﻩ ﺣﻴﺚ ﻗﺎﻝ ﻓﻴﻪ‪:‬‬
 ‫ﺃﺑﻌﲔ ﻣﻔﺘﻘﺮ ﺇﻟﻴﻚ ﺭﺃﻳﺘﲏ ‪ ...‬ﺑﻌﺪ ﺍﻟﻐﲎ ﻓﺮﻣﻴﺖ ﰊ ﻣﻦ ﺣﺎﻟﻖ‬
‫ﻟﺴﺖ ﺍﳌﻠﻮﻡ ﺃﻧﺎ ﺍﳌﻠﻮﻡ ﻷﻧﲏ ‪ ...‬ﺃﻣﻠﺖ ﻟﻺﺣﺴﺎﻥ ﻏﲑ ﺍﳋﺎﻟﻖ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﺎﺑﺊ‪ :‬ﻭﺣﺪﺛﲏ ﺟﺪﻱ ﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﻗﺼﺪﺕ ﺃﻧﺎ ﻭﺃﺑﻮ ﻋﻠﻲ ﺍﻷﻧﺒﺎﺭﻱ ﻭﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺻﺎﻋﺪ ﺩﺍﺭ ﺃﰊ ﺍﻟﻔﺮﺝ‬
‫ﻟﻘﻀﺎﺀ ﺣﻘﻪ ﻭﺗﻌﺮﻑ ﺧﱪﻩ ﻣﻦ ﺷﻲ ٍﺀ ﻭﺟﺪﻩ‪ ،‬ﻭﻣﻮﻗﻌﻬﺎ ﻋﻠﻰ ﺩﺟﻠﺔ ﰲ ﺍﳌﻜﺎﻥ ﺍﳌﺘﻮﺳﻂ ﺑﲔ ﺩﺭﺏ ﺳﻠﻴﻤﺎﻥ ﻭﺩﺭﺏ‬
‫ﺩﺟﻠﺔ‪ ،‬ﻭﻣﻼﺻﻘﺔ ﻟﺪﺍﺭ ﺃﰊ ﺍﻟﻔﺘﺢ ﺍﻟﱪﻳﺪﻱ‪ ،‬ﻭﺻﻌﺪ ﺑﻌﺾ ﻏﻠﻤﺎﻧﻨﺎ ﻹﻳﺬﺍﻧﻪ ﲝﻀﻮﺭﻧﺎ‪ ،‬ﻓﺪﻕ ﺍﻟﺒﺎﺏ ﺩﻗﹰﺎ ﻋﻨﻴﻔﹰﺎ ﺣﱴ‬
‫ﺿﺠﺮ ﻣﻦ ﺍﻟﺪﻕ ﻭﺿﺠﺮﻧﺎ ﻣﻦ ﺍﻟﺼﱪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻟﻪ ﺳﻨﻮﺭ ﺃﺑﻴﺾ ﻳﺴﻤﻴﻪ ﻳﻘﻘﺎ‪ ،‬ﻭﻣﻦ ﺭﲰﻪ ﺇﺫﺍ ﻗﺮﻉ ﺍﻟﺒﺎﺏ ﻗﺎﺭﻉ‬
‫ﺇﻥ ﳜﺮﺝ ﻭﻳﺼﻴﺢ ﺇﱃ ﺇﻥ ﻳﺘﺒﻌﻪ ﻏﻼﻡ ﺃﰊ ﺍﻟﻔﺮﺝ ﻟﻔﺘﺢ ﺍﻟﺒﺎﺏ ﺃﻭ ﻫﻮ ﻧﻔﺴﻪ‪ ،‬ﻓﻠﻢ ﻧﺮ ﺍﻟﺴﻨﻮﺭ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪،‬‬
‫ﻓﺄﻧﻜﺮﻧﺎ ﺍﻷﻣﺮ ﻭﺍﺯﺩﺩﻧﺎ ﺗﺸﻮﻗﹰﺎ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳋﱪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌﺪ ﺃﻣ ٍﺪ ﻃﻮﻳ ﹴﻞ ﺻﺎﺡ ﺻﺎﺋﺢ ﺇﻥ ﻧﻌﻢ‪ ،‬ﰒ ﺧﺮﺝ ﺃﺑﻮ‬
‫ﺍﻟﻔﺮﺝ ﻭﻳﺪﻩ ﻣﺘﻠﻮﺛﺔ ﲟﺎ ﻇﻨﻨﺎﻩ ﺷﻴﺌﹰﺎ ﻛﺎﻥ ﻳﺄﻛﻠﻪ ﻓﻘﻠﻨﺎ ﻟﻪ‪ :‬ﻋﻘﻘﻨﺎﻙ ﺑﺎﻥ ﻗﻄﻌﻨﺎﻙ ﻋﻤﺎ ﻛﺎﻥ ﺃﻫﻢ ﻣﻦ ﻗﺼﺪﻧﺎ ﺇﻳﺎﻙ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻻ ﻭﺍﷲ ﻳﺎ ﺳﺎﺩﰐ‪ ،‬ﻣﺎ ﻛﻨﺖ ﻣﺎ ﺗﻈﻨﻮﻥ‪ ،‬ﻭﺇﳕﺎ ﳊﻖ ﻳﻘﻘﹰﺎ ﻳﻌﲏ ﺳﻨﻮﺭﺓ ﻗﻮﻟﻨﺞ‪ .‬ﻓﺎﺣﺘﺠﺖ ﺇﱃ ﺣﻘﻨﻪ ﻓﺄﻧﺎ‬
‫ﻣﺸﻐﻮﻝ ﺑﺬﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﲰﻌﻨﺎ ﻗﻮﻟﻪ ﻭﺭﺃﻳﻨﺎ ﺍﻟﻔﻌﻞ ﰲ ﻳﺪﻩ ﻭﺭﺩ ﻋﻠﻴﻨﺎ ﺃﻋﻈﻢ ﻣﻮﺭﺩ ﻣﻦ ﺃﻣﺮﻩ ﻟﺘﻨﺎﻫﻴﻪ ﰲ ﺍﻟﻘﺬﺍﺭﺓ ﺇﻻ‬
‫ﻣﺎﻻﻏﺎﻳﺔ ﺑﻌﺪﻩ ﻭﻗﻠﻨﺎ‪ :‬ﻣﺎ ﳚﻮﺯ ﺇﻥ ﻧﺼﻌﺪ ﺇﱃ ﻋﻨﺪﻙ ﻓﻨﻌﻮﻗﻚ ﻋﻦ ﺍﺳﺘﺘﻤﺎﻡ ﻫﺎﺃﻧﺖ ﻓﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﺟﺌﻨﺎﻙ ﻟﺘﻌﺮﻑ‬
‫ﺧﱪﻙ‪ ،‬ﻭﻗﺪ ﺑﻠﻐﻨﺎ ﻣﺎ ﺃﺭﺩﻧﺎﻩ ﻭﺍﻧﺼﺮﻓﻨﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺍﺧﺘﺎﺭﻩ ﰲ ﻛﻞ ﺷﻲﺀ ﻣﺮﻳﺢ‪ ،‬ﻭﻛﺎﻧﺖ ﺻﺤﺒﺘﻪ ﻟﻪ ﻗﺒﻞ ﺍﻟﻮﺯﺍﺭﺓ ﻭﺑﻌﺪﻫﺎ ﺇﱃ ﺇﻥ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺍﳌﻮﺕ‪ .‬ﻭﻛﺘﺐ‬
‫ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺇﱃ ﺍﳌﻬﻠﱯ ﻳﺸﻜﺮ ﺍﻟﻔﺄﺭ ﻭﻳﺼﻒ ﺍﳍﺮ‪:‬‬
‫ﻳﺎ ﳊﺪﺏ ﺍﻟﻈﻬﻮﺭ ﻗﻌﺺ ﺍﻟﺮﻗﺎﺏ ‪ ...‬ﻟﺪﻗﺎﻕ ﺍﻷﻧﻴﺎﺏ ﻭﺍﻷﺫﻧﺎﺏ‬
‫ﺧﻠﻘﺖ ﻟﻠﻔﺴﺎﺩ ﻣﺬ ﺧﻠﻖ ﺍﳋﻞ ‪ ...‬ﻕ ﻭﻟﻠﻌﻴﺚ ﻭﺍﻷﺫﻯ ﻭﺍﳋﺮﺍﺏ‬
‫ﺕ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻘﻒ ﻭﺍﳊﻲ ‪ ...‬ﻃﺎﻥ ﻧﻘﺒﹰﺎ ﺃﻋﻴﺎ ﻋﻠﻰ ﺍﻟﻨﻘﺎﺏ‬ ‫ﻧﺎﻗﺒﺎ ٍ‬
‫ﺕ ﻛﻞ ﺍﻟﺸﺮﺍﺏ‬ ‫ﺕ ﻛﻞ ﺍﳌﺂﻛﻞ ﻻﺗﺄ ‪ ...‬ﻣﻨﻬﺎ ﺷﺎﺭﺑﺎ ٍ‬
‫ﺁﻛﻼ ٍ‬
‫ﺕ ﻗﺮﺽ ﺍﻟﺜﻴﺎﺏ ﻭﻗﺪ ﻳﻊ ‪ ...‬ﺩﻟﻘﺮﺽ ﺍﻟﻘﻠﻮﺏ ﻗﺮﺽ ﺍﻟﺜﻴﺎﺏ‬ ‫ﺃﻟﻔﺎ ٍ‬
‫ﺯﺍﻝ ﳘﻲ ﻣﻨﻬﻦ ﺃﺯﺭﻕ ﺗﺮﻛﻲ ‪ ...‬ﻱ ﺍﻟﺴﺒﺎﻟﲔ ﺇﳕﺮ ﺍﳉﻠﺒﺎﺏ‬
‫ﺏ ﺧﻠﻘﹰﺎ ﻭﺧﻠﻘﹰﺎ ﻓﻤﻦ ﻻ ‪ ...‬ﺡ ﻟﻌﻴﻨﻪ ﺧﺎﻟﻪ ﻟﻴﺚ ﻏﺎﺏ‬
‫ﻟﻴﺚ ﻏﺎ ﹴ‬
‫ﻧﺎﺻﺐ ﻃﺮﻓﻪ ﺇﺯﺍﺀ ﺍﻟﺰﻭﺍﻳﺎ ‪ ...‬ﻭﺇﺯﺍﺀ ﺍﻟﺴﻘﻮﻑ ﻭﺍﻷﺑﻮﺍﺏ‬
‫ﻳﻨﺘﻀﻲ ﺍﻟﻈﻔﺮ ﺣﲔ ﻳﻄﻔﺮ ﻟﻠﺼﻲ ‪ ...‬ﺩ ﻭﻻ ﻓﻈﻔﺮﻩ ﰲ ﻗﺮﺍﺏ‬
‫ﻻ ﻳﺮﻯ ﺃﺧﺒﺜﻴﻪ ﻋﻴﻨﺎ ﻭﻻ ﻳﻊ ‪ ...‬ﱂ ﻣﺎ ﺟﻨﺘﺎﻩ ﻏﲑ ﺍﻟﺘﺮﺍﺏ‬
‫ﻗﺮﻃﻘﻮﻩ ﻭﺷﻨﻔﻮﻩ ﻭﺣﻠﻮ ‪ ...‬ﻩ ﺃﺧﲑﹰﺍ ﻭﺃﻭ ﹰﻻ ﺑﺎﳋﻀﺎﺏ‬
‫ﻓﻬﻮ ﻃﻮﺭﹰﺍ ﳝﺸﻲ ﲝﻠﻲ ﻋﺮﻭﺱ ‪ ...‬ﻭﻫﻮ ﻃﻮﺭﹰﺍ ﳜﻄﻮ ﻋﻠﻰ ﻋﻨﺎﺏ‬
‫ﺣﺒﺬﺍ ﺫﺍﻙ ﺻﺎﺣﺒﹰﺎ ﻭﻫﻮ ﰲ ﺍﻟﺼﺢ ‪ ...‬ﺑﺔ ﺃﻭﰱ ﻣﻦ ﺃﻛﺜﺮ ﺍﻷﺻﺤﺎﺏ‬
‫ﻭﺣﺪﺙ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﻨﻮﺧﻲ ﰲ ﻛﺘﺎﺏ ﻧﺸﻮﺍﺭ ﺍﶈﺎﺿﺮﺓ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻃﺮﻳﻒ ﺃﺧﺒﺎﺭ‬
‫ﺍﻟﻌﺎﺩﺍﺕ ﺇﱐ ﻛﻨﺖ ﺃﺭﻯ ﺃﺑﺎ ﺍﻟﻔﺮﺝ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺍﻷﺻﻔﻬﺎﱐ ﺍﻟﻜﺎﺗﺐ ﻧﺪﱘ ﺃﰊ ﳏﻤﺪ ﺍﳌﻬﻠﱯ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺐ‬
 ‫ﺍﳌﺼﻨﻔﺔ ﰲ ﺍﻷﻏﺎﱐ ﻭﺍﻟﻘﻴﺎﻥ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﺩﺍﺋﻤﹰﺎ ﺇﺫﺍ ﺛﻘﻞ ﺍﻟﻄﻌﺎﻡ ﰲ ﻣﻌﺪﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﻛﻮ ﹰﻻ ﻬﻧﻤﺎﹰ‪ ،‬ﻳﺘﻨﺎﻭﻝ ﲬﺴﺔ‬
‫ﻼ ﻣﺪﻗﻮﻗﹰﺎ ﻓﻼ ﺗﺆﺫﻳﻪ ﻭﻻﺗﺪﻣﻌﻪ‪ ،‬ﻭﺃﺭﺍﻩ ﻳﺄﻛﻞ ﲪﺼ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﺃﻭ ﻳﺼﻄﺒﻎ ﲟﺮﻗﺔ ﻗﺪ ﹴﺭ ﻓﻴﻬﺎ ﲪﺺ ﻓﻴﺴﺮﻫﺞ‬
‫ﺩﺭﺍﻫﻢ ﻓﻠﻔ ﹰ‬
‫ﺑﺪﻧﻪ ﻛﻠﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺑﻌﺪ ﺳﺎﻋ ٍﺔ ﺃﻭ ﺳﺎﻋﺘﲔ ﻳﻔﺼﺪ‪ ،‬ﻭﺭﲟﺎ ﻓﺼﺪ ﻟﺬﻟﻚ ﺩﻓﻌﺘﲔ‪ ،‬ﻭﺃﺳﺎﻟﻪ ﻋﻦ ﺳﺒﺐ ﺫﻟﻚ ﻓﻼ‬
‫ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻏﲑ ﻣﺮ ٍﺓ‪ :‬ﺇﻧﻪ ﱂ ﻳﺪﻉ ﻃﺒﻴﺒﹰﺎ ﺣﺎﺫﻗﹰﺎ ﻋﻠﻰ ﻣﺮﻭﺭ ﺍﻟﺴﻨﲔ ﺍﻷ ﺳﺄﻟﻪ ﻋﻦ ﺳﺒﺒﻪ‪ ،‬ﻓﻼ‬
‫ﺕ ﺫﻫﺒﺖ ﻋﻨﻪ ﺍﻟﻌﺎﺩﺓ ﰲ ﺍﳊﻤﺺ ﻓﺼﺎﺭ ﻳﺄﻛﻠﻪ ﻓﻼ ﻳﻀﺮﻩ‬ ‫ﳚﺪ ﻋﻨﺪﻩ ﻋﻠﻤﹰﺎ ﻭﻻ ﺩﻭﺍﺀً‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﻓﺎﳉﻪ ﺑﺴﻨﻮﺍ ٍ‬
‫ﻭﺑﻘﻴﺖ ﻋﻠﻴﻪ ﻋﺎﺩﺓ ﺍﻟﻔﻠﻔﻞ‪ .‬ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ ﳍﻼﻝ ﺑﻦ ﺍﶈﺴﻦ‪ :‬ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﲔ‬
‫ﺍﻷﺻﻔﻬﺎﱐ ﻗﺎﻝ‪ :‬ﺳﻜﺮ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻬﻠﱯ ﻟﻴﻠﹰﺔ ﻭﱂ ﻳﺒﻖ ﲝﻀﺮﺗﻪ ﻣﻦ ﻧﺪﻣﺎﺋﻪ ﻏﲑﻱ ﻓﻘﺎﻝ ﱄ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻔﺮﺝ‪ ،‬ﺃﻧﺎ‬
‫ﺃﻋﻠﻢ ﺇﻧﻚ ﻬﺗﺠﻮﱐ ﺳﺮﺍ ﻓﺎﻫﺠﲏ ﺍﻟﺴﺎﻋﺔ ﺟﻬﺮﹰﺍ‪ .‬ﻓﻘﻠﺖ‪ :‬ﺍﷲ ﺍﷲ ﺃﻳﻬﺎ ﺍﻟﻮﺯﻳﺮ ﰲ‪ ،‬ﺇﻥ ﻛﻨﺖ ﻗﺪ ﻣﻠﻠﺘﲏ ﺍﻧﻘﻄﻌﺖ‪،‬‬
‫ﻭﺇﻥ ﻛﻨﺖ ﺗﺆﺛﺮ ﻗﺘﻠﻲ ﻓﺒﺎﻟﺴﻴﻒ ﺇﺫﺍ ﺷﺌﺖ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺩﻉ ﺫﺍ ﻻﺑﺪ ﺇﻥ ﻬﺗﺠﻮﱐ ﻭﻛﻨﺖ ﻗﺪ ﺳﻜﺮﺕ ﻓﻘﻠﺖ‪:‬‬
‫ﺃﻳﺮ ﺑﻐﻞ ﺑﻠﻮﻟﺐ‬
‫ﻓﻘﺎﻝ ﰲ ﺍﳊﺎﻝ ﳎﻴﺰﺍ‪:‬‬
‫ﰲ ﺣﺮ ﺃﻡ ﺍﳌﻬﻠﱯ‬
‫ﻫﺎﺕ ﻣﺼﺮﺍﻋﺎ ﺁﺧﺮ‪ :‬ﻓﻘﻠﺖ‪ :‬ﺍﻟﻄﻼﻕ ﻻﺯﻡ ﻟﻸﺻﻔﻬﺎﱐ ﺇﻥ ﺯﺍﺩ ﻋﻠﻰ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﺯﻳﺎﺩﺓ‪ ،‬ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ‬
‫ﻋﻠﻰ ﺍﶈﺴﻦ ﺑﻦ ﻫﻼﻝ ﺍﻟﺼﺎﺑﺊ ﺻﺎﺣﺐ ﺍﻟﺸﺎﻣﺔ ﻷﰊ ﺍﻟﻔﺮﺝ ﺍﻷﺻﻔﻬﺎﱐ ﻳﻬﺠﻮ ﺃﺑﺎ ﺍﳊﺴﻦ ﻃﺎﺯﺍﺩ ﺍﻟﻨﺼﺮﺍﱐ‬
‫ﺍﻟﻜﺎﺗﺐ‪:‬‬
‫ﻃﺎﺯﺍﺩ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻄﻴﺰ ‪ ...‬ﻓﻌﺪ ﻋﻦ ﺫﻛﺮ ﻓﱴ ﺍﳊﻮﺯ‬

‫ﻛﺎﻥ ﺭﺟﻠﻴﻪ ﺇﺫﺍ ﻣﺎﻣﺸﻰ ‪ ...‬ﳐﻨﺚ ﻳﻠﻌﺐ ﺑﺎﻟﺸﻴﺰ‬

‫ﻗﺮﺃﺕ ﲞﻂ ﻫﻼﻝ ﺑﻦ ﺍﳌﻈﻔﺮ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺰﳒﺎﱐ‪ :‬ﺣﺪﺛﲏ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺍﳌﻈﻔﺮ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺑﻦ ﻏﻨﻴﻤﺔ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ‬
‫ﺍﻟﻔﺮﺝ ﺍﻟﻜﺎﺗﺐ ﺍﻷﺻﺒﻬﺎﱐ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﻛﺎﺗﺒﹰﺎ ﻟﺮﻛﻦ ﺍﻟﺪﻭﻟﺔ ﺣﻈﻴﹰﺎ ﻋﻨﺪﻩ ﳏﺘﺸﻤﹰﺎ ﻟﺪﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻮﻗﻊ‬
‫ﻣﻦ ﺍﻟﺮﺋﻴﺲ ﺃﰊ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﻤﻴﺪ ﺇﻥ ﻳﻜﺮﻣﻪ ﻭﻳﺒﺠﻠﻪ ﻭﻳﺘﻮﻓﺮ ﻋﻠﻴﻪ ﰲ ﺩﺧﻮﻟﻪ ﻭﺧﺮﻭﺟﻪ‪ ،‬ﻭﻋﺪﻡ ﺫﻟﻚ ﻣﻨﻪ ﻓﻘﻞ‪:‬‬
‫ﻣﺎﻟﻚ ﻣﻮﻓﻮﺭ ﻓﻤﺎ ﺑﺎﻟﻪ ‪ ...‬ﺃﻛﺴﺒﻚ ﺍﻟﺘﻴﻪ ﻋﻠﻰ ﺍﳌﻌﺪﻡ؟‬
‫ﻭﱂ ﺇﺫﺍ ﺟﺌﺖ ﻬﻧﻀﻨﺎ ﻭﺇﻥ ‪ ...‬ﺟﺌﻨﺎ ﺗﻄﺎﻭﻟﺖ ﻭﱂ ﺗﺘﻤﻢ‬
‫ﻭﺇﻥ ﺧﺮﺟﻨﺎ ﱂ ﺗﻘﻞ ﻣﺜﻞ ﻣﺎ ‪ ...‬ﻧﻘﻮﻝ ﻗﺪﻡ ﻃﺮﻓﻪ ﻗﺪﻡ‬
‫ﺇﻥ ﻛﻨﺖ ﺫﺍ ﻋﻠﻢ ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ‪ ...‬ﻣﺜﻞ ﺍﻟﺬﻱ ﺗﻌﻠﻢ ﱂ ﻳﻌﻠﻢ؟‬
‫ﻭﻟﺴﺖ ﰲ ﺍﻟﻐﺎﺭﺏ ﻣﻦ ﺩﻭﻟﺔ ‪ ...‬ﻭﳓﻦ ﻣﻦ ﺩﻭﻧﻚ ﰲ ﺍﳌﻨﺴﻢ‬
‫ﻭﻗﺪ ﻭﻟﻴﻨﺎ ﻭﻋﺰﻟﻨﺎ ﻛﻤﺎ ‪ ...‬ﺃﻧﺖ ﻓﻠﻢ ﻧﺼﻐﺮ ﻭﱂ ﺗﻌﻈﻢ‬
‫ﺗﻜﺎﻓﺄﺕ ﺃﺣﻮﺍﻟﻨﺎ ﻛﻠﻬﺎ ‪ ...‬ﻓﺼﻞ ﻋﻠﻰ ﺍﻷﻧﺼﺎﻑ ﺃﻭ ﻓﺎﺻﺮﻡ‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺯﻳﺮﻳﻦ ﻣﻦ ﺗﺼﻨﻴﻔﻪ ﻣﻦ ﺧﱪ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻏﲑ ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ ﰲ ﺃﺧﺒﺎﺭ‬
‫ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻗﺮﺃﺕ ﰲ ﺑﻌﺾ ﺍﺠﻤﻟﺎﻣﻴﻊ ﻷﰊ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ‪:‬‬
‫ﺣﻀﺮﺗﻜﻢ ﺩﻫﺮﹰﺍ ﻭﰲ ﺍﻟﻜﻢ ﲢﻔﺔ ‪ ...‬ﻓﻤﺎ ﺃﺫﻥ ﺍﻟﺒﻮﺍﺏ ﱄ ﰲ ﻟﻘﺎﺋﻜﻢ‬
 ‫ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺣﺎﻟﻜﻢ ﻳﻮﻡ ﺃﺧﺬﻛﻢ ‪ ...‬ﻓﻤﺎ ﺣﺎﻟﻜﻢ ﺗﺎﷲ ﻳﻮﻡ ﻋﻄﺎﺋﻜﻢ؟‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﺰﺟﺎﺝ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺟﺎﻟﺴﹰﺎ ﻣﻊ ﺃﰊ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﺩﻛﺎﻥ ﰲ ﺳﻮﻕ‬
‫ﺍﻟﻮﺭﺍﻗﲔ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺍﻟﺒﻘﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺟﺎﻟﺴﹰﺎ ﻋﻨﺪ ﺃﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺍﳊﺮﺍﺯ ﺍﻟﻮﺭﺍﻕ ﻭﻫﻮ‬
‫ﻳﻨﺸﺪ ﺃﺑﻴﺎﺕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺼﻮﱄ ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺭﺃﻯ ﺧﻠﱵ ﻣﻦ ﺣﻴﺚ ﳜﻔﻰ ﻣﻜﺎﻬﻧﺎ ‪ ...‬ﻓﻜﺎﻧﺖ ﻗﺬﻯ ﻋﻴﻨﻴﻪ ﺣﱴ ﲡﻠﺖ‬
‫ﻓﻠﻤﺎ ﺑﻠﻎ ﺇﻟﻴﻪ ﺍﺳﺘﺤﺴﻨﻪ ﻭﻛﺮﺭﻩ ﻭﺭﺁﻩ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻓﻘﺎﻝ ﱄ‪ :‬ﻗﻢ ﺇﻟﻴﻪ ﻓﻘﻞ ﻟﻪ‪ :‬ﻗﺪ ﺃﺳﺮﻓﺖ ﰲ ﺍﺳﺘﺤﺴﺎﻥ ﻫﺬﺍ‬
‫ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻫﻮ ﻛﺬﺍﻙ ﻓﺄﻳﻦ ﻣﻮﺿﻊ ﺍﻟﺼﻨﻌﺔ ﻓﻴﻪ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﺫﺍﻙ ﻓﻘﺎﻝ ﻗﻮﻟﻪ‪ :‬ﻭﻛﺎﻧﺖ ﻗﺬﻯ ﻋﻴﻨﻴﻪ‪ ،‬ﻓﻌﺪﺕ ﺇﻟﻴﻪ‬
‫ﻭﻋﺮﻓﺘﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻋﺪ ﺇﻟﻴﻪ ﻓﻘﻞ ﻟﻪ‪ :‬ﺃﺧﻄﺄﺕ‪ ،‬ﺍﻟﺼﻨﻌﺔ ﰲ ﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺣﻴﺚ ﳜﻔﻰ ﻣﻜﺎﻬﻧﺎ‪ .‬ﻗﺎﻝ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻔﻘﲑ ﺇﻟﻴﻪ‬
‫ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻗﺪ ﺃﺻﺎﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺣﺎﻓﺔ ﻣﻦ ﺍﻟﻐﺮﺽ ﻓﺈﻥ ﺍﳌﻮﺿﻌﲔ ﻣﻌﹰﺎ ﻏﺎﻳﺔ ﰲ ﺍﳊﺴﻦ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺃﺣﺴﻦ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﰲ ﻛﺘﺎﺏ ﺍﻟﻐﺮﺑﺎﺀ‪ :‬ﻭﺧﺮﺟﺖ ﺃﻧﺎ ﻭﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪-‬‬
‫ﻣﺎﺿﻴﲔ ﺇﱃ ﺩﻳﺮ ﺍﻟﺜﻌﺎﻟﺐ ﰲ ﻳﻮﻡ ﺫﻛﺮ ﺇﻧﻪ ﻣﻦ ﺳﻨﺔ ﲬﺲ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻟﻠﻨﺰﻫﺔ ﻭﻣﺸﺎﻫﺪﺓ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺼﺎﺭﻯ‬
‫ﻫﻨﺎﻙ ﻭﺍﻟﺸﺮﺏ ﻋﻠﻰ ﻬﻧﺮ ﻳﺰﺩﺟﺮﺩ ﺍﻟﺬﻱ ﳚﺮﻱ ﻋﻠﻰ ﺑﺎﺏ ﻫﺬﺍ ﺍﻟﺪﻳﺮ ﻭﻣﻌﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﻭﻻﺩ ﻛﺘﺎﺏ ﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ‬
‫ﺃﺣﺪﺍﺛﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﺑﻔﺘﺎﺓ ﻛﺄﻬﻧﺎ ﺍﻟﺪﻳﻨﺎﺭ ﺍﳌﻨﻘﻮﺵ ﺗﺘﻤﺎﻳﻞ ﻭﺗﺘﺜﲎ ﻛﻐﺼﻦ ﺍﻟﺮﳛﺎﻥ ﰲ ﻧﺴﻴﻢ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻓﻀﺮﺑﺖ ﺑﻴﺪﻫﺎ ﺇﱃ‬
‫ﻳﺪ ﺃﰊ ﺍﻟﻔﺘﺢ ﻭﻗﺎﻟﺖ ﻳﺎ ﺳﻴﺪﻱ‪ :‬ﺗﻌﺎﻝ ﺃﻗﺮﺃ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﺍﳌﻜﺘﻮﺏ ﻋﻠﻰ ﺣﺎﺋﻂ ﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ‪ ،‬ﻓﻤﻀﻴﻨﺎ ﻣﻌﻬﺎ ﻭﺑﻨﺎ ﻣﻦ‬
‫ﺍﻟﺴﺮﻭﺭ ﻬﺑﺎ ﻭﺑﻈﺮﻓﻬﺎ ﻭﻣﻼﺣﺔ ﻣﻨﻄﻘﻬﺎ ﻣﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﻨﺎ ﺍﻟﺒﻴﺖ ﻛﺸﻔﺖ ﻋﻦ ﺫﺭﺍﻉ ﻛﺄﻧﻪ ﺍﻟﻔﻀﺔ‪،‬‬
‫ﻭﺃﻭﻣﺄﺕ ﺇﱃ ﺍﳌﻮﺿﻊ ﻓﺈﺫﺍ ﻓﻴﻪ ﻣﻜﺘﻮﺏ‪:‬‬
‫ﺧﺮﺟﺖ ﻳﻮﻡ ﻋﻴﺪﻫﺎ ‪ ...‬ﰲ ﺛﻴﺎﺏ ﺍﻟﺮﻭﺍﻫﺐ‬
‫ﻓﺘﻨﺖ ﺑﺎﺧﺘﻴﺎﳍﺎ ‪ ...‬ﻛﻞ ﺟﺎﺀ ﻭﺫﺍﻫﺐ‬
‫ﻟﺸﻘﺎﺋﻲ ﺭﺃﻳﺘﻬﺎ ‪ ...‬ﻳﻮﻡ ﺩﻳﺮ ﺍﻟﺜﻌﺎﻟﺐ‬
‫ﺗﺘﻬﺎﺩﻯ ﺑﻨﺴﻮﺓ ‪ ...‬ﻛﺎﻋﺐ ﰲ ﻛﻮﺍﻋﺐ‬
‫ﻫﻲ ﻓﻴﻬﻢ ﻛﺄﻬﻧﺎ ﺍﻝ ‪ ...‬ﺑﺪﺭ ﺑﲔ ﺍﻟﻜﻮﺍﻛﺐ‬
‫ﻓﻘﻠﺖ ﳍﺎ‪ :‬ﺃﻧﺖ ﻭﺍﷲ ﺍﳌﻘﺼﻮﺩﺓ ﻬﺑﺬﻩ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﻭﱂ ﻧﺸﻚ ﺃﻬﻧﺎ ﻛﺘﺒﺖ ﺍﻷﺑﻴﺎﺕ ﻭﱂ ﻧﻔﺎﺭﻗﻬﺎ ﺑﻘﻴﺔ ﻳﻮﻣﻨﺎ ﻭﻗﻠﺖ ﳍﺎ‬
‫ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻭﺃﻧﺸﺪﻬﺗﺎ ﺇﻳﺎﻫﺎ ﻓﻔﺮﺣﺖ‪:‬‬
‫ﻣﺮﺕ ﺑﻨﺎ ﰲ ﺍﻟﺪﻳﺮ ﲬﺼﺎﻧﺔ ‪ ...‬ﺳﺎﺣﺮﺓ ﺍﻟﻨﺎﻇﺮ ﻓﺘﺎﻧﺔ‬
‫ﺃﺑﺮﺯﻫﺎ ﺍﻟﺬﻛﺮﺍﻥ ﻣﻦ ﺧﺪﺭﻫﺎ ‪ ...‬ﺗﻌﻈﻢ ﺍﻟﺪﻳﺮ ﻭﺭﻫﺒﺎﻧﻪ‬
‫ﻣﺮﺕ ﺑﻨﺎ ﲣﻄﺮ ﰲ ﻣﺸﻴﻬﺎ ‪ : ...‬ﺇﳕﺎ ﻗﺎﻣﺘﻬﺎ ﺑﺎﻧﻪ‬
‫ﻫﺒﺖ ﻟﻨﺎ ﺭﻳﺢ ﻓﻤﺎﻟﺖ ﻬﺑﺎ ‪ ...‬ﻛﻤﺎ ﺗﺜﲎ ﻏﺼﻦ ﺭﳛﺎﻧﻪ‬
‫ﻓﺘﻴﻤﺖ ﻗﻠﱯ ﻭﻫﺎﺟﺖ ﻟﻪ ‪ ...‬ﺃﺣﺰﺍﻧﻪ ﻗﺪﻣﹰﺎ ﻭﺃﺷﺠﺎﻧﻪ‬
‫ﻭﺣﺼﻠﺖ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺃﰊ ﺍﻟﻔﺘﺢ ﻋﺸﺮﺓ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﰒ ﺧﺮﺝ ﺇﱃ ﺍﻟﺸﺎﻡ ﻭﺗﻮﰱ ﻬﺑﺎ ﻭﻻ ﺃﻋﺮﻑ ﳍﺎ ﺧﱪﺍ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﺕ ﻓﻠﻤﺎ ﻭﺭﺩﻬﺗﺎ ﺃﺻﻌﺪﺕ ﻣﻦ ﺍﻟﻔﻴﺾ ﺇﱃ ﺳﻜﺔ ﻗﺮﻳﺶ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﻭﻛﻨﺖ ﺍﳓﺪﺭﺕ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻣﻨﺬ ﺳﻨﻴﺎ ٍ‬
‫ﺃﻃﻠﺐ ﻣﻨﺰﻻ ﺃﺳﻜﻨﻪ‪ ،‬ﻷﱐ ﻛﻨﺖ ﻏﺮﻳﺒﺎ ﻻ ﺃﻋﺮﻑ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻫﻠﻬﺎ ﺍﻷ ﻣﻦ ﻛﻨﺖ ﺃﲰﻊ ﺑﺬﻛﺮﻩ‪ ،‬ﻓﺪﻟﲏ ﺭﺟﻞ ﻋﻠﻰ‬
‫ﻯ ﻭﻛﺘﺒﺖ‬
‫ﺧﺎﻥ ﻓﺼﺮﺕ ﺇﻟﻴﻪ ﻭﺍﺳﺘﺄﺟﺮﺕ ﻓﻴﻪ ﺑﻴﺘﹰﺎ ﻭﺃﻗﻤﺖ ﺑﺎﻟﺒﺼﺮﺓ ﺃﻳﺎﻣﹰﺎ‪ ،‬ﰒ ﺧﺮﺟﺖ ﻋﻨﻬﺎ ﻃﺎﻟﺒﹰﺎ ﺣﺼﻦ ﻣﻬﺪ ﹴ‬
‫ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻋﻠﻰ ﺣﺎﺋﻂ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺃﺳﻜﻨﻪ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻣﺎ ﺃﺭﻯ ‪ ...‬ﻣﻦ ﺻﻨﻌﱵ ﻣﻦ ﺑﲔ ﻫﺬﺍ ﺍﻟﻮﺭﻯ‬
‫ﺃﺻﺎﺭﱐ ﺍﻟﺪﻫﺮ ﺇﱃ ﺣﺎﻟ ٍﺔ ‪ ...‬ﻳﻌﺪﻡ ﻓﻴﻬﺎ ﺍﻟﻀﻴﻒ ﻋﻨﺪﻱ ﺍﻟﻘﺮﻯ‬
‫ﺏ ﻳﻠﺒﺴﻮﻥ ﺍﻟﻔﺮﺍ‬
‫ﺑﺪﻟﺖ ﻣﻦ ﺑﻌﺪ ﺍﻟﻐﲎ ﺣﺎﺟ ﹰﺔ ‪ ...‬ﺇﱃ ﻛﻼ ﹴ‬
‫ﻼ ‪ ...‬ﻭﺻﺎﺭ ﺧﺒﺰ ﺍﻟﺒﻴﺖ ﺧﺒﺰ ﺍﻟﺸﺮﺍ‬‫ﺃﺻﺒﺢ ﺃﺩﻡ ﺍﻟﺴﻮﻕ ﱄ ﻣﺄﻛ ﹰ‬
‫ﻭﺑﻌﺪ ﻣﻠﻜﻲ ﻣﻨﺰ ﹰﻻ ﻣﺒﻬﺠﹰﺎ ‪ ...‬ﺳﻜﻨﺖ ﺑﻴﺘﹰﺎ ﻣﻦ ﺑﻴﻮﺕ ﺍﻟﻜﺮﻯ‬
‫ﻓﻜﻴﻒ ﺃﻟﻔﻰ ﻻﻫﻴﹰﺎ ﺿﺎﺣﻜﹰﺎ ‪ ...‬ﻭﻛﻴﻒ ﺃﺣﻈﻰ ﺑﻠﺬﻳﺬ ﺍﻟﻜﺮﻯ؟‬
‫ﺳﺒﺤﺎﻥ ﻣﻦ ﻳﻌﻠﻢ ﻣﺎ ﺧﻠﻔﻨﺎ ‪ ...‬ﻭﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻭﲢﺖ ﺍﻟﺜﺮﻯ‬
‫ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻣﺎ ﺃﺭﻯ ‪ ...‬ﻭﺍﻧﻘﻄﻊ ﺍﳋﻄﺐ ﻭﺯﺍﻝ ﺍﳌﺮﺍ‬
‫ﱴ ﻣﻦ ﺃﻭﻻﺩ ﺍﳉﻨﺪ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﺗﻮﰱ ﻓﻴﻬﺎ ﻣﻌﺰ ﺍﻟﺪﻭﻟﺔ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﻭﻛﻨﺖ ﰲ ﺃﻳﺎﻡ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺍﻟﺼﺒﺎ ﺁﻟﻒ ﻓ ً‬
‫ﻭﻭﱃ ﲞﺘﻴﺎﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﻷﺑﻴﻪ ﺣﺎﻝ ﻛﺒﲑﺓ ﻭﻣﻨﺰﻟﺔ ﻣﻦ ﺍﻟﺪﻭﻟﺔ ﻭﺭﺗﺒﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﱴ ﰲ ﻬﻧﺎﻳﺔ ﺣﺴﻦ ﺍﻟﻮﺟﻪ ﻭﺳﻼﻣﺔ‬
‫ﺍﳋﻠﻖ ﻭﻛﺮﻡ ﺍﻟﻄﺒﻊ‪ ،‬ﳑﻦ ﳛﺐ ﺍﻷﺩﺏ ﻭﳝﻴﻞ ﺇﱃ ﺃﻫﻠﻪ‪ ،‬ﻭﱂ ﻳﺘﺮﻙ ﻗﺮﳛﺘﻪ ﺣﱴ ﻋﺮﻑ ﺻﺪﺭﹰﺍ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﲨﻊ‬
‫ﺕ‬
‫ﺕ ﻭﻣﻌﺎﺗﺒﺎ ٍ‬
‫ﺧﺰﺍﻧﺔ ﻣﻦ ﺍﻟﻜﺘﺐ ﺣﺴﻨﺔﹰ‪ ،‬ﻓﻤﻀﺖ ﱄ ﻣﻌﻪ ﺳﲑ ﻟﻮ ﺣﻔﻈﺖ ﻟﻜﺎﻧﺖ ﰲ ﻛﺘﺎﺏ ﻣﻔﺮﺩ‪ ،‬ﻣﻦ ﻣﻜﺎﺗﺒﺎ ٍ‬
‫ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻄﻮﻝ ﺷﺮﺣﻪ‪ .‬ﻣﻨﻬﺎ ﻣﺎ ﻳﺸﺒﻪ ﻣﺎ ﳓﻦ ﻓﻴﻪ‪ :‬ﺇﻧﲏ ﺟﺌﺘﻪ ﻳﻮﻡ ﲨﻌ ٍﺔ ﻏﺪﻭﹰﺓ ﻓﻮﺟﺪﺗﻪ ﻗﺪ ﺭﻛﺐ ﺇﱃ‬
‫ﺍﳊﻠﺒﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ ﺇﻥ ﻳﺮﻛﺐ ﺇﻟﻴﻬﺎ ﰲ ﻛﻞ ﻳﻮﻡ ﺛﻼﺛﺎﺀ ﻭﻳﻮﻡ ﲨﻌﺔ‪ ،‬ﻓﺠﻠﺴﺖ ﻋﻠﻰ ﺩﻛ ٍﺔ ﻋﻠﻰ ﺑﺎﺏ ﺃﺑﻴﻪ ﰲ‬
‫ﺢ ﻛﺎﻥ ﻋﻤﺮﻫﺎ ﻭﻓﺮﺷﻬﺎ‪ ،‬ﻓﻜﻨﺎ ﳒﻠﺲ ﻋﻠﻴﻬﺎ ﻟﻠﻤﺤﺎﺩﺛﺔ ﺇﱃ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﰒ ﻳﺪﺧﻞ ﺇﺫﺍ ﺃﻗﻤﺖ ﻋﻨﺪﻩ‬‫ﻣﻮﺿ ﹴﻊ ﻓﺴﻴ ﹴ‬
‫ﺇﱃ ﺣﺠﺮﺓ ﻟﻄﻴﻔﺔ ﻛﺎﻧﺖ ﻣﻔﺮﺩﺓ ﻟﻪ‪ ،‬ﻟﻨﺠﺘﻤﻊ ﻋﻠﻰ ﺍﻟﺸﺮﺏ ﻭﺍﻟﺸﻄﺮﻧﺞ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪ ،‬ﻓﻄﺎﻝ ﺟﻠﻮﺳﻲ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻴﻮﻡ ﻣﻨﺘﻈﺮﹰﺍ ﻟﻪ‪ ،‬ﻓﺄﺑﻄﺄ ﻭﺗﺼﺒﺢ ﻣﻦ ﺃﺟﻞ ﺭﻫﺎﻥ ﻛﺎﻥ ﺑﲔ ﻓﺮﺳﲔ ﻟﺒﺨﺘﻴﺎﺭ‪ ،‬ﻓﻌﺮﺽ ﱄ ﻟﻘﺎﺀ ﺻﺪﻳ ﹴﻖ ﱄ ﻓﻘﻤﺖ‬
‫ﻷﻣﻀﻰ ﰒ ﺃﻋﻮﺩ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﺠﺲ ﱄ ﺇﻥ ﻛﺘﺒﺖ ﻋﻠﻰ ﺍﳊﺎﺋﻂ ﺍﻟﺬﻱ ﻛﻨﺎ ﻧﺴﺘﻨﺪ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﻳﺎ ﻣﻦ ﺃﻇﻞ ﺑﺒﺎﺏ ﺩﺍﺭﻩ ‪ ...‬ﻭﻳﻄﻮﻝ ﺣﺒﺴﻲ ﻻﻧﺘﻈﺎﺭﻩ‬
‫ﻭﺣﻴﺎﺓ ﻃﺮﻓﻚ ﻭﺍﺣﻮﺭﺍﺭﻩ ‪ ...‬ﻭﲨﺎﻝ ﺻﺪﻏﻚ ﰲ ﻣﺪﺍﺭﻩ‬
‫ﻻﺣﻠﺖ ﻋﻤﺮﻱ ﻋﻦ ﻫﻮﺍ ‪ ...‬ﻙ ﻭﻟﻮ ﺻﻠﻴﺖ ﲝﺮ ﻧﺎﺭﻩ‬
‫ﻭﻗﻤﺖ ﻓﻠﻤﺎ ﻋﺎﺩ ﻗﺮﺃ ﺍﻷﺑﻴﺎﺕ ﻭﻏﻀﺐ ﻣﻦ ﻓﻌﻠﻲ‪ ،‬ﻟﺌﻼ ﻳﻘﻒ ﻋﻠﻴﻪ ﻣﻦ ﳛﺘﺸﻤﻪ‪ ،‬ﻭﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﻜﺘﻤﺎﻥ ﳌﺎ ﺑﻴﲏ‬
‫ﻭﺑﻴﻨﻪ‪ ،‬ﻭﻣﻄﺎﻟﺒﹰﺎ ﲟﺜﻞ ﺫﻟﻚ ﻣﺮﺍﻗﺒ ﹰﺔ ﻷﺑﻴﻪ‪ ،‬ﺍﻷ ﺇﻥ ﻇﺮﻓﻪ ﻭﻭﻛﻴﺪ ﳏﺒﺘﻪ ﱄ‪ ،‬ﻭﻣﻴﻠﻪ ﺇﱄ ﱂ ﻳﺪﻋﻪ ﺣﱴ ﺃﺟﺎﺏ ﻋﻨﻬﺎ ﳌﺎ‬
‫ﻛﺘﺐ ﲢﺘﻬﺎ‪ ،‬ﻭﺭﺟﻌﺖ ﻣﻦ ﺳﺎﻋﱵ ﻓﻮﺟﺪﺗﻪ ﰲ ﺩﺍﺭ ﺃﺑﻴﻪ‪ ،‬ﻓﺎﺳﺘﺄﺫﻧﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﺨﺮﺝ ﺇﱃ ﺧﺎﺩﻡ ﳍﻢ ﻓﻘﺎﻝ‪ :‬ﻳﻘﻮﻝ ﻟﻚ‬
‫ﻻ ﺍﻟﺘﻘﻴﻨﺎ ﺣﱴ ﺗﻘﻒ ﻋﻠﻰ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻷﺑﻴﺎﺕ ﻓﺈﻧﻪ ﲢﺘﻬﺎ‪ ،‬ﻓﺼﻌﺪﺕ ﺍﻟﺪﻛﺔ ﻓﺈﺫﺍ ﲢﺖ ﺍﻷﺑﻴﺎﺕ ﲞﻄﻪ‪ :‬ﻣﺎ ﻫﺬﻩ‬
‫ﺍﻟﺸﻨﺎﻋﺔ؟ ﻭﻣﻦ ﻓﺴﺢ ﻟﻚ ﰲ ﻫﺬﻩ ﺍﻹﺫﺍﻋﺔ؟ ﻭﻣﺎ ﺃﻭﺟﺐ ﺧﺮﻭﺟﻚ ﻋﻦ ﺍﻟﻄﺎﻋﺔ؟ ﻭﻟﻜﻦ ﺃﻧﺎ ﺟﻨﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻲ‬
 ‫ﻭﻋﻠﻴﻚ‪ ،‬ﻣﻠﻜﺘﻚ ﻓﻄﻐﻴﺖ‪ .‬ﻭﺃﻃﻌﺘﻚ ﻓﺘﻌﺪﻳﺖ‪ .‬ﻭﻣﺎ ﺃﺣﺘﺸﻢ ﺇﻥ ﺃﻗﻮﻝ ﻫﺬﺍ ﺗﻌﺮﺽ ﻟﻺﻋﺮﺍﺽ ﻋﻨﻚ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻓﻌﻠﻤﺖ ﺇﻧﲏ ﻗﺪ ﺃﺧﻄﺄﺕ ﻭﺳﻘﻄﺖ ﺷﻬﺪ ﺍﷲ ﻗﻮﰐ ﻭﺣﺮﻛﱵ‪ ،‬ﻓﺄﺧﺬﺗﲏ ﺍﻟﻨﺪﺍﻣﺔ ﻭﺍﳊﲑﺓ‪ ،‬ﰒ ﺃﺫﻥ ﱄ ﻓﺪﺧﻠﺖ‬
‫ﻓﻘﺒﻠﺖ ﻳﺪﻩ ﻓﻤﻨﻌﲏ ﻭﻗﻠﺖ‪ :‬ﻳﺎ ﺳﻴﺪﻱ ﻏﻠﻄﺔ ﻏﻠﻄﺘﻬﺎ ﻭﻫﻔﻮﺓ ﻫﻔﻮﻬﺗﺎ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺘﺠﺎﻭﺯ ﻋﻨﻬﺎ ﻭﺗﻌﻒ ﻫﻠﻜﺖ‪ ،‬ﻓﻘﺎﻝ‬
‫ﱄ‪ :‬ﺃﻧﺖ ﰲ ﺃﻭﺳﻊ ﺍﻟﻌﺬﺭ ﺑﻌﺪ ﺇﻥ ﻻ ﻳﻜﻮﻥ ﳍﺎ ﺃﺧﺖ‪ ،‬ﻭﻋﺎﺗﺒﲏ ﻋﻠﻰ ﺫﻟﻚ ﻋﺘﺎﺑﺎ ﻋﺮﻓﺖ ﺻﺤﺘﻪ‪ ،‬ﻭﱂ ﲤﺾ ﺍﻷ‬
‫ﻣﺪﻳﺪﺓ ﺣﱴ ﻗﺒﺾ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﻫﺮﺏ ﻓﺎﺣﺘﺎﺝ ﺇﱃ ﺍﻻﺳﺘﺘﺎﺭ‪ ،‬ﻓﻠﻢ ﻳﺄﻧﺲ ﻫﻮ ﻭﺃﻫﻠﻪ ﺇﻻ ﺑﻜﻮﻧﻪ ﻋﻨﺪﻱ‪ ،‬ﻓﺄﻧﺎ ﻋﻠﻰ‬
‫ﻏﻔﻠﺔ ﺇﺫ ﺩﺧﻞ ﰲ ﺧﻔﺔ ﻭﺍﺯﺍﺭ ﻭﻛﺎﺩﺕ ﻣﺮﺍﺭﰐ ﺗﻨﻔﻄﺮ ﻓﺮﺣﺎ‪ ،‬ﻓﻠﻘﻴﻪ ﺃﻗﺒﻞ ﺭﺟﻠﻴﻪ ﻭﻫﻮ ﻳﻀﺤﻚ ﻭﻳﻘﻮﻝ‪ :‬ﻳﺄﺗﻴﻬﺎ‬
‫ﺭﺯﻗﻬﺎ ﻭﻫﻲ ﻧﺎﺋﻤﺔ‪ ،‬ﻫﺬﺍ ﻳﺎ ﺣﺒﻴﱯ ﲞﺖ ﻣﻦ ﻻ ﻳﺼﻮﻡ ﻭﻻ ﻳﺼﻠﻲ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﺧﻒ ﺍﳌﻨﺎﺱ ﺭﻭﺣﺎ‪ ،‬ﻭﺃﻗﻠﻌﻬﻢ‬
‫ﻟﺒﺎﺩﺭﺓ‪ ،‬ﻭﺑﺘﻨﺎ ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻋﺮﻭﺳﲔ ﻻﻧﻌﻘﻞ ﺳﻜﺮﺍ ﻭﺍﺻﻄﺤﺒﻨﺎ ﻭﻗﻠﺖ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﺑﺖ ﻭﺑﺎﺕ ﺍﳊﺒﻴﺐ ﻧﺪﻣﺎﱐ ‪ ...‬ﻣﻦ ﺑﻌﺪ ﻧﺄﻱ ﻭﻃﻮﻝ ﻫﺠﺮﺍﻥ‬
‫ﻧﺸﺮﺏ ﻗﻔﺼﻴﺔ ﻣﻌﺘﻘﺔ ‪ ...‬ﲝﺎﻧﺔ ﺍﻟﺸﻂ ﻣﻨﺬ ﺃﺯﻣﺎﻥ‬
‫ﻭﻛﻠﻤﺎ ﺩﺍﺭﺕ ﺍﻟﻜﺌﻮﺱ ﻟﻨﺎ ‪ ...‬ﺃﻟﺜﻤﲏ ﻓﺎﻩ ﰒ ﻏﻨﺎﱐ‬

‫ﺍﳊﻤﺪ ﷲ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪ ...‬ﺃﻃﺎﻋﲏ ﺍﻟﺪﻫﺮ ﺑﻌﺪ ﻋﺼﻴﺎﻥ‬

‫ﻭﱂ ﻳﺰﻝ ﻣﻘﻴﻤﺎ ﻋﻨﺪﻱ ﳓﻮ ﺍﻟﺸﻬﺮ ﺣﱴ ﺍﺳﺘﻘﺎﻡ ﺃﻣﺮ ﺃﺑﻴﻪ‪ ،‬ﰒ ﻋﺎﺩ ﺇﱃ ﺩﺍﺭﻩ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻨﻌﺎﻝ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ‪ :‬ﺑﻠﻎ ﺃﺑﺎ ﺍﳊﺴﻦ ﺟﺤﻈﺔ ﺇﻥ ﻣﺪﺭﻙ ﺑﻦ ﳏﻤ ٍﺪ‬
‫ﺲ ﻛﻨﺖ ﺣﺎﺿﺮﻩ ﻭﻛﺘﺐ ﺇﱃ‪:‬‬ ‫ﺍﻟﺸﻴﺒﺎﱐ ﺍﻟﺸﺎﻋﺮ ﺫﻛﺮﻩ ﺑﺴﻮ ٍﺀ ﰲ ﳎﻠ ﹴ‬
‫ﺝ ﺃﻫﺠﻲ ﻟﺪﻳﻚ ﻭﻳﻌﺘﺪﻯ ‪ ...‬ﻋﻠﻲ ﻓﻼ ﲢﻤﻲ ﻟﺬﺍﻙ ﻭﺗﻐﻀﺐ‬ ‫ﺃﺑﺎ ﻓﺮ ﹴ‬
‫ﻟﻌﻤﺮﻙ ﻣﺎﺇﻧﺼﻔﺘﲏ ﰲ ﻣﻮﺩﰐ ‪ ...‬ﻓﻜﻦ ﻣﻌﺘﺒﹰﺎ ﺇﻥ ﺍﻷﻛﺎﺭﻡ ﺗﻌﺘﺐ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ‪:‬‬
‫ﻋﺠﺒﺖ ﳌﺎ ﺑﻠﻐﺖ ﻋﲏ ﺑﺎﻃﻼ ‪ ...‬ﻭﻇﻨﻚ ﰊ ﻓﻴﻪ ﻟﻌﻤﺮﻙ ﺃﻋﺠﺐ‬
‫ﺛﻜﻠﺖ ﺇﺫﺍ ﻧﻔﺴﻲ ﻭﻋﺰﻱ ﻭﺃﺳﺮﰐ ‪ ...‬ﺑﻔﻘﺪﻱ ﻭﻻ ﺃﺩﺭﻛﺖ ﻣﺎ ﻛﻨﺖ ﺃﻃﻠﺐ‬
‫ﻓﻜﻴﻒ ﲟﻦ ﻻﺣﻆ ﱄ ﰲ ﻟﻘﺎﺋﻪ ‪ ...‬ﻭﺳﻴﺎﻥ ﻋﻨﺪﻱ ﻭﺻﻠﻪ ﻭﺍﻟﺘﺠﻨﺐ‬
‫ﻓﺜﻖ ﺑﺄﺥ ﺃﺻﻔﺎﻙ ﳏﺾ ﻣﻮﺩﺓ ‪ ...‬ﺗﺸﺎﻛﻞ ﻣﻨﻬﺎ ﻣﺎ ﺑﺪﺍ ﻭﺍﻟﺘﻐﻴﺐ‬
‫ﻗﺎﻝ ﻏﺮﺱ ﺍﻟﻨﻌﻤﺔ‪ :‬ﺣﺪﺛﲏ ﺃﰊ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺟﺪﻱ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳉﻬﲏ ﺍﻟﻘﺎﺿﻲ ‪ -‬ﻭﺃﻇﻨﻪ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﺒﺼﺮﺓ ﻭﺗﻘﻠﺪ ﺍﳊﺴﺒﺔ ﻬﺑﺎ ﻭﻣﻨﻬﺎ ﻋﺮﻑ ﺃﺑﺎ ﳏﻤﺪ ﺍﳌﻬﻠﱯ ﻭﺻﺤﺒﻪ ‪ -‬ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺁﺩﺍﺏ ﻳﺘﻤﻴﺰ ﻬﺑﺎ ﺍﻷ ﺇﻧﻪ ﻛﺎﻥ‬
‫ﻓﺎﺣﺶ ﺍﻟﻜﺬﺏ‪ ،‬ﻳﻮﺭﺩ ﻣﻦ ﺍﳊﻜﺎﻳﺎﺕ ﻣﺎﻻ ﻳﺘﻌﻠﻖ ﺑﻘﺒﻮ ﹴﻝ ﻭﻻ ﻳﺪﺧﻞ ﰲ ﻣﻌﻘﻮﻝﹴ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﳏﻤ ٍﺪ ﻗﺪ ﺃﻟﻒ ﺫﻟﻚ‬
‫ﻣﻨﻪ ﻭﻗﺪ ﺳﻠﻚ ﻣﺴﻠﻚ ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﻛﻨﺎ ﻻ ﳔﻠﻮ ﻋﻦ ﺣﺪﻳﺜﻪ ﻣﻦ ﺍﻟﺘﻌﺠﺐ ﻭﺍﻻﺳﺘﻄﺮﺍﻑ ﻭﺍﻻﺳﺘﺒﻌﺎﺩ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺫﻟﻚ ﻻﻳﺰﻳﺪﻩ ﺇﻻ ﺇﻏﺮﺍﻗﹰﺎ ﰲ ﻗﻮﻟﻪ ﻭﲤﺎﺩﻳﹰﺎ ﰲ ﻓﻌﻠﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﺟﺮﻯ ﺣﺪﻳﺚ ﺍﻟﻨﻌﻨﻊ ﻭﺇﱃ ﺃﻱ ﺣﺪ‬
‫ﻳﻄﻮﻝ‪ ،‬ﻓﻘﺎﻝ ﺍﳉﻬﲎ‪ :‬ﰲ ﺍﻟﺒﻠﺪ ﺍﻟﻔﻼﱐ ﻳﺘﺸﺠﺮ ﺣﱴ ﻳﻌﻤﻞ ﻣﻦ ﺧﺸﺒﻪ ﺍﻟﺴﻼﻟﻴﻢ‪ ،‬ﻓﺎﻏﺘﺎﻅ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ‬
‫ﻣﻦ ﺫﺍﻙ ﻭﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻋﺠﺎﺋﺐ ﺍﻟﺪﻧﻴﺎ ﻛﺜﲑﺓ‪ ،‬ﻭﻻ ﻳﺪﻓﻊ ﻣﺜﻞ ﻫﺬﺍ ﻭﻟﻴﺒﺲ ﲟﺴﺘﺒﺪﻉ‪ ،‬ﻭﻋﻨﺪﻱ ﻣﺎ ﻫﻮ ﺃﻋﺠﺐ ﻣﻦ‬
‫ﻫﺬﺍ ﻭﺃﻏﺮﺏ‪ ،‬ﻭﻫﻮ ﺯﻭﺝ ﲪﺎﻡ ﺭﺍﻋﱯ ﻳﺒﻴﺾ ﰲ ﻧﻴﻒ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎ ﺑﻴﻀﺘﲔ ﻓﺎﻧﺘﺰﻋﺘﻬﻤﺎ ﻣﻦ ﲢﺘﻪ ﻭﺃﺿﻊ ﻣﻜﺎﻬﻧﻤﺎ‬
 ‫ﺻﻨﺠ ﹰﺔ ﻣﺎﺋ ﹰﺔ ﻭﺻﻨﺠ ﹰﺔ ﲬﺴﲔ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﻣﺪﺓ ﺍﳊﻀﺎﻥ ﺗﻔﻘﺴﺖ ﺍﻟﺼﻨﺠﺘﺎﻥ ﻋﻦ ﻃﺴﺖ ﻭﺇﺑﺮﻳﻖ‪ ،‬ﺃﻭ ﺳﻄﻞ‬
‫ﻭﻛﺮﻧﻴﺐ‪ .‬ﻓﻌﻤﻨﺎ ﺍﻟﻀﺤﻚ ﻭﻓﻄﻦ ﺍﳉﻬﲎ ﳌﺎ ﻗﺼﺪﻩ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻣﻦ ﺍﻟﻄﻨﺰ‪ ،‬ﻭﺍﻧﻘﺒﺾ ﻋﻦ ﻛﺜﲑ ﳑﺎ ﻛﺎﻥ ﳛﻜﻴﻪ‬
‫ﻭﻳﺘﺴﻤﺢ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﱂ ﳜﻞ ﻣﻦ ﺍﻷﻳﺎﻡ ﻣﻦ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺍﻟﺸﻲﺀ ﻣﻨﻪ‪ .‬ﻭﻣﻦ ﻋﺠﻴﺐ ﻣﺎﻣﺮ ﰊ ﻣﻦ ﺍﻟﻜﺬﺏ ﺣﻜﺎﻳﺔ‬
‫ﺃﻭﺭﺩﻫﺎ ﻏﺮﺱ ﺍﻟﻨﻌﻤﺔ ﻋﻘﻴﺐ ﻫﺬﻩ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻟﻮﺍﻟﺪﻱ ﺗﺎﺟﺮ ﻳﻌﺮﻑ ﺑﺄﰊ ﻃﺎﻟﺐﹴ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﺮﻭﻓﹰﺎ ﺑﺎﻟﻜﺬﺏ‪ ،‬ﻓﺄﺫﻛﺮ‬
‫ﻭﻗﺪ ﺣﻜﻰ ﰲ ﳎﻠﺴﻪ ﻭﺍﻟﻨﺎﺱ ﺣﻀﻮﺭ ﻋﻨﺪﻩ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﰲ ﻣﻌﺴﻜﺮ ﳏﻤﻮﺩ ﺑﻦ ﺳﺒﻜﺘﻜﲔ ﺻﺎﺣﺐ ﺧﺮﺍﺳﺎﻥ‬
‫ﺑﺒﺨﺎﺭﻯ ﻣﻌﻪ ﻭﻗﺪ ﺟﺎﺀ ﻣﻦ ﺍﻟﱪﺩ ﺃﻣﺮ ﻋﻈﻴﻢ ﲨﺪ ﻣﻨﻪ ﺍﳌﺮﻯ ﺣﱴ ﻗﺪ ﻭﻓﺮﻯ ﻭﻋﻤﻠﺖ ﻣﻨﻪ ﺧﻔﺎﻑ‪ ،‬ﻭﺇﻥ ﺍﻟﻨﺎﺱ‬
‫ﻛﺎﻧﻮﺍ ﻳﻨﺰﻟﻮﻥ ﰲ ﺍﳌﻌﺴﻜﺮ ﻓﻼ ﻳﺴﻤﻊ ﳍﻢ ﺻﻮﺕ ﻭﻻﺣﺪﻳﺚ ﻭﻻﺣﺮﻛﺔ ﺣﱴ ﺿﺮﺏ ﺍﻟﻄﺒﻞ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ‪،‬‬
‫ﻓﺈﺫﺍ ﺃﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻭﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ ﻭﲪﻴﺖ ﺫﺍﺏ ﺍﻟﻜﻼﻡ ﻓﺴﻤﻌﺖ ﺍﻷﺻﻮﺍﺕ ﺍﳉﺎﻣﺪﺓ ﻣﻨﺬ ﺃﻣﺲ ﻣﻦ ﺃﺻﻮﺍﺕ‬
‫ﺍﻟﻄﺒﻮﻝ ﻭﺍﻟﺒﻮﻗﺎﺕ ﻭﺣﺪﻳﺚ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺻﻬﻴﻞ ﺍﳋﻴﻮﻝ‪ ،‬ﻭﻬﻧﻴﻖ ﺍﳊﻤﲑ ﻭﺭﻏﺎﺀ ﺍﻹﺑﻞ‪ .‬ﻗﺮﺃﺕ ﻋﻠﻰ ﻇﻬﺮ ﺟﺰ ٍﺀ ﻣﻦ‬
‫ﺱ ﺍﳌﻮﺻﻠﻲ ﻭﻛﺎﻥ ﺍﳌﺘﺮﺳﻞ ﺑﲔ ﻋﺰ ﺍﻟﺪﻭﻟﺔ ﻭﺑﲔ ﺃﰊ ﺗﻐﻠﺐ ﺑﻦ‬ ‫ﻧﺴﺨﺔ ﺑﻜﺘﺎﺏ ﺍﻷﻏﺎﱐ ﻷﰊ ﺍﻟﻔﺮﺝ‪ :‬ﺣﺪﺙ ﺍﺑﻦ ﻋﺮ ﹴ‬
‫ﻧﺎﺻﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻛﺎﻥ ﳜﻠﻒ ﺃﺑﺎ ﺗﻐﻠﺐ ﺑﺎﳊﻀﺮﺓ ﻗﺎﻝ‪ :‬ﻛﺘﺐ ﺇﱃ ﺃﺑﻮ ﺗﻐﻠﺐ ﻳﺄﻣﺮﱐ ﺑﺎﺑﺘﻴﺎﻉ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ ﻷﰊ‬
‫ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ ﻓﺎﺑﺘﻌﺘﻪ ﻟﻪ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫ ﹴﻢ ﻣﻦ ﺻﺮﻑ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺩﺭﳘﹰﺎ ﺑﺪﻳﻨﺎﺭﹴ‪ ،‬ﻓﻠﻤﺎ ﲪﻠﺘﻪ ﺇﻟﻴﻪ ﻭﻭﻗﻒ‬
‫ﻋﻠﻴﻪ ﻭﺭﺃﻯ ﻋﻈﻤﺔ ﻭﺟﻼﻟﺔ ﻣﺎ ﺣﻮﻯ ﻗﺎﻝ‪ :‬ﻟﻘﺪ ﻇﻠﻢ ﻭﺭﺍﻗﻪ ﺍﳌﺴﻜﲔ‪ ،‬ﻭﺇﻧﻪ ﻟﻴﺴﺎﻭﻱ ﻋﻨﺪﻱ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﻳﻨﺎﺭﹴ‪،‬‬
‫ﻭﻟﻮ ﻓﻘﺪ ﳌﺎ ﻗﺪﺭﺕ ﻋﻠﻴﻪ ﺍﳌﻠﻮﻙ ﺍﻷ ﺑﺎﻟﺮﻏﺎﺋﺐ‪ ،‬ﻭﺃﻣﺮ ﺃﻥ ﻳﻜﺘﺐ ﻟﻪ ﻧﺴﺨ ﹰﺔ ﺃﺧﺮﻯ ﻭﳜﻠﺪ ﻋﻠﻴﻬﺎ ﺍﲰﻪ ﻓﺎﺑﺘﺪﺃ ﺑﺬﻟﻚ‪،‬‬
‫ﻓﻤﺎ ﺃﺩﺭﻱ ﺃﲤﺖ ﺍﻟﻨﺴﺨﺔ ﺃﻡ ﻻ؟ ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺷﲑﺯﺍﺩ‪ :‬ﺍﺗﺼﻞ ﰊ ﺃﻥ ﻣﺴﻮﺩﺓ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ‬
‫ﻭﻫﻲ ﺃﺻﻞ ﺃﰊ ﺍﻟﻔﺮﺝ ﺃﺧﺮﺟﺖ ﺇﱃ ﺳﻮﻕ ﺍﻟﻮﺭﺍﻗﲔ ﻟﺘﺒﺘﺎﻉ‪ ،‬ﻓﺄﻧﻔﺬﺕ ﺇﱃ ﺍﺑﻦ ﻗﺮﺍﺑﺔ ﻭﺳﺄﻟﺘﻪ ﺇﻧﻔﺎﺫ ﺻﺎﺣﺒﻬﺎ‬
‫ﺱ ﻭﲞﻂ‬ ‫ﻷﺑﺘﺎﻋﻬﺎ ﻣﻨﻪ ﱄ‪ ،‬ﻓﺠﺎﺀﱐ ﻭﻋﺮﻓﲏ ﺇﻬﻧﺎ ﺑﻴﻌﺖ ﰲ ﺍﻟﻨﺪﺍﺀ ﺑﺄﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢﹴ‪ ،‬ﻭﺇﻥ ﺃﻛﺜﺮﻫﺎ ﰲ ﻃﺮﻭ ﹴ‬
‫ﺺ ﻓﺮﺍﺳﻠﺖ ﺃﺑﺎ ﺃﲪﺪ ﻓﺄﻧﻜﺮ ﺃﻧﻪ ﻳﻌﺮﻑ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ ﻓﺒﺤﺜﺖ‬
‫ﺍﻟﺘﻌﻠﻴﻖ ﻭﺃﻬﻧﺎ ﺍﺷﺘﺮﻳﺖ ﻷﰊ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻔ ﹴ‬
‫ﻛﻞ ﺍﻟﺒﺤﺚ ﻓﻤﺎ ﻗﺪﺭﺕ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﻛﺎﻥ ﺍﻟﺮﺍﺿﻲ ﺑﺎﷲ ﰲ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋ ٍﺔ ﻗﺪ ﻭﱃ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﻟﱪﻳﺪﻱ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺧﺮﺝ ﻋﻠﻴﻪ ﺑﻨﻮﺍﺣﻲ‬
‫ﺍﻟﺒﺼﺮﺓ ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻓﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻟﺮﺍﺿﻲ ﺇﳕﺎ ﻗﺼﺪ ﺑﺘﻘﻠﻴﺪ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﻮﺯﺍﺭﺓ ﻃﻤﻌﹰﺎ ﰲ ﺇﻳﻘﺎﻉ ﺍﳊﻴﻠﺔ ﻋﻠﻴﻪ‬
‫ﺖ ﻳﻬﺠﻮ ﻓﻴﻬﺎ‬
‫ﰲ ﲢﺼﻴﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﲔ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﺫﻟﻚ ﻗﺼﻴﺪ ﹰﺓ ﻃﻮﻳﻠ ﹰﺔ ﺗﺰﻳﺪ ﻋﻠﻰ ﻣﺎﺋﺔ ﺑﻴ ٍ‬
‫ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻳﺆﻧﺐ ﺍﻟﺮﺍﺿﻲ ﰲ ﺗﻮﻟﻴﺘﻪ ﻭﻃﻤﻌﻪ ﻓﻴﻪ ﺃﻭﳍﺎ‪:‬‬
‫ﻳﺎ ﲰﺎﺀ ﺍﺳﻘﻄﻲ ﻭﻳﺎ ﺃﺭﺽ ﻣﻴﺪﻱ ‪ ...‬ﻗﺪ ﺗﻮﱃ ﺍﻟﻮﺯﺍﺭﺓ ﺍﺑﻦ ﺍﻟﱪﻳﺪﻱ‬
‫ﺟﻞ ﺧﻄﺐ ﻭﺣﻞ ﺃﻣﺮ ﻋﻀﺎﻝ ‪ ...‬ﻭﺑﻼﺀ ﺃﺷﺎﺏ ﺭﺃﺱ ﺍﻟﻮﻟﻴﺪ‬
‫ﻫﺪ ﺭﻛﻦ ﺍﻹﺳﻼﻡ ﻭﺃﻧﺘﻬﻚ ﺍﳌﻞ ‪ ...‬ﻙ ﻭﳏﻴﺚ ﺁﺛﺎﺭﻩ ﻓﻬﻮ ﻣﻮﺩﻱ‬
‫ﺃﺧﻠﻘﺖ ﻬﺑﺠﺔ ﺍﻟﺰﻣﺎﻥ ﻛﻤﺎ ﺃﻥ ‪ ...‬ﻫﺞ ﻃﻮﻝ ﺍﻟﻠﺒﺎﺱ ﻭﺷﱴ ﺍﻟﱪﻭﺩ‬
‫ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﻭﺗﻮﳘﺖ ﺃﻥ ﺳﻴﺨﺪﻋﻪ ﺫﺍ ‪ ...‬ﻙ ﻓﻴﻐﺘﺎﻟﻪ ﺍﺻﻄﻴﺎﺩ ﺍﻟﺼﻴﻮﺩ‬
‫ﻫﻮ ﺃﺯﱏ ﳑﺎ ﺗﻘﺪﺭ ﺃﻣﺎ ‪ ...‬ﻟﻴﺲ ﳑﺎ ﻳﺼﺎﺩ ﺑﺎﻟﺘﻘﻠﻴﺪ‬
‫ﻓﺎﻧﺘﻬﺖ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﺇﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﱪﻳﺪﻱ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﺒﻴﺖ ﺍﻷﺧﲑ ﺿﺤﻚ ﻭﺿﺮﺏ ﺑﻴﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ ﻭﻗﺎﻝ‪:‬‬
‫ﻟﻮ ﻋﺮﻑ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻣﺎ ﰲ ﻧﻔﺴﻲ ﻭﺃﺯﺍﻝ ﺍﻟﻮﺣﺸﺔ ﻭﺻﺎﺭ ﺇﱃ‪ ،‬ﻟﺒﺎﻟﻐﺖ ﰲ ﺻﻠﺘﻪ ﻭﺍﻵﻓﻀﺎﻝ ﻋﻠﻴﻪ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ‬
‫ﺍﻟﺒﻴﺖ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﻨﺸﻮﺍﺭ ﺃﺑﻮ ﻋﻠ ﹴﻰ ﺍﶈﺴﻦ ﺑﻦ ﻋﻠ ﹴﻲ ﺍﻟﻘﺎﺿﻲ‪ :‬ﺃﻧﻪ ﺣﻀﺮ ﳎﻠﺲ ﺃﰊ‬
‫ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ‪ ،‬ﻓﺘﺬﺍﻛﺮﻭﺍ ﻣﻮﺕ ﺍﻟﻔﺠﺎﺀﺓ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﺃﺧﱪﱐ ﺷﻴﻮﺧﻨﺎ ﺃﻥ ﲨﻴﻊ‬
‫ﱪ‪.‬‬
‫ﺃﺣﻮﺍﻝ ﺍﻟﻌﺎﱂ ﻗﺪ ﺍﻋﺘﺮﺕ ﻣﻦ ﻣﺎﺕ ﻓﺠﺎﺀﺓﹰ‪ ،‬ﺍﻷ ﺃﻧﲏ ﱂ ﺃﲰﻊ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻣﻨ ﹴ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠ ﹴﻰ ﺍﶈﺴﻦ‪ :‬ﻭﻛﺎﻥ ﻣﻌﻨﺎ ﰲ ﳎﻠﺲ ﺃﰊ ﺍﻟﻔﺮﺝ ﺷﻴﺦ ﺃﻧﺪﻟﺴﻲ ﻗﺪﻡ ﻣﻦ ﻫﻨﺎﻙ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻟﺰﻡ ﺃﺑﺎ‬
‫ﺍﻟﻔﺮﺝ ﻳﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﺎﺋﺬٍ‪ ،‬ﻭﻛﻨﺖ ﺃﺭﻯ ﺃﺑﺎ ﺍﻟﻔﺮﺝ ﻳﻌﻈﻤﻪ ﻭﻳﻜﺮﻣﻪ ﻭﻳﺬﻛﺮ ﺛﻘﺘﻪ‪ ،‬ﻓﺄﺧﱪﻧﺎ‬
‫ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺇﻧﻪ ﺷﺎﻫﺪ ﰲ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﺑﺒﻠﺪٍﺓ ﻣﻦ ﺍﻷﻧﺪﻟﺲ ﺧﻄﻴﺐ ﺍﻟﺒﻠﺪ ﻭﻗﺪ ﺻﻌﺪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻟﻴﺨﻄﺐ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺑﻠﻎ ﻳﺴﲑﹰﺍ ﻣﻦ ﺧﻄﺒﺘﻪ ﺧﺮ ﻣﻴﺘﹰﺎ ﻓﻮﻕ ﺍﳌﻨﱪ ﺣﱴ ﺃﻧﺰﻝ ﺑﻪ‪ ،‬ﻭﻃﻠﺐ ﰲ ﺍﳊﺎﻝ ﻣﻦ ﺭﻗﻰ ﺍﳌﻨﱪ ﻓﺨﻄﺐ ﻭﺻﻠﻰ ﺍﳉﻤﻌﺔ‬
‫ﺑﻨﺎ‪ ،‬ﺍﻷ ﺃﻥ ﺃﺑﺎ ﻋﻠﻲ ﻗﻠﺐ ﻧﺴﺒﺔ ﺯﻛﺮﻳﺎ ﻓﻘﺎﻝ‪ :‬ﳛﲕ ﺑﻦ ﻋﺎﺋﺬ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﻧﺪﻟﺴﻲ‪ :‬ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﻗﻠﻨﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ‪ :‬ﻭﻣﻦ ﻗﻮﻟﻪ ﰲ ﺍﳌﻬﻠﱯ‪:‬‬
‫ﻭﳌﺎ ﺍﻧﺘﺠﻌﻨﺎ ﻋﺎﺋﺬﻳﻦ ﺑﻈﻠﻪ ‪ ...‬ﺃﻋﺎﻥ ﻭﻣﺎﻋﲎ ﻭﻣﻦ ﻭﻣﺎ ﻣﲎ‬
‫ﻭﺭﺩﻧﺎ ﻋﻠﻴﻪ ﻣﻘﺘﺮﻳﻦ ﻓﺮﺍﺷﻨﺎ ‪ ...‬ﻭﺭﺩﻧﺎ ﻧﺪﺍﻩ ﳎﺪﺑﲔ ﻓﺄﺧﺼﺒﻨﺎ‬
‫ﻭﻗﻮﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ ﻳﻬﻨﺌﻪ ﲟﻮﻟﻮﺩ ﻣﻦ ﺳﺮﻳ ٍﺔ ﺭﻭﻣﻴ ٍﺔ‪:‬‬
‫ﺃﺳﻌﺪ ﲟﻮﻟﻮ ٍﺩ ﺃﺗﺎﻙ ﻣﺒﺎﺭﻛﹰﺎ ‪ ...‬ﻛﺎﻟﺒﺪﺭ ﺃﺷﺮﻕ ﺟﻨﺢ ﻟﻴ ﹴﻞ ﻣﻘﻤﺮ‬
‫ﺳﻌﺪ ﻟﻮﻗﺖ ﺳﻌﺎﺩ ٍﺓ ﺟﺎﺀﺕ ﺑﻪ ‪ ...‬ﺃﻡ ﺣﺼﺎﻥ ﻣﻦ ﻧﺒﺎﺕ ﺍﻷﺻﻔﺮ‬
‫ﻣﺘﺒﺠﺢ ﰲ ﺫﺭﻭﰐ ﺷﺮﻑ ﺍﻟﻌﻼ ‪ ...‬ﺑﲔ ﺍﳌﻬﻠﺐ ﻣﻨﺘﻤﺎﻩ ﻭﻗﻴﺼﺮ‬
‫ﴰﺲ ﺍﻟﻀﺤﻰ ﻗﺮﻧﺖ ﺇﱃ ﺑﺪﺭ ﺍﻟﺪﺟﻰ ‪ ...‬ﺣﱴ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺎ ﺃﺗﺖ ﺑﺎﳌﺸﺘﺮﻱ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ ﰲ ﻋﻴﺪﻳ ٍﺔ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﻋﻼ ﰲ ﺍﻟﺼﺪﺭ ﻭﺍﻟﻨﻬﻰ ﻭﺍﻷﻣﺮ ‪ ...‬ﻭﺑﺜﻬﻤﺎ ﰲ ﺍﻟﻨﻔﻊ ﻣﻨﻪ ﻭﰲ ﺍﻟﻀﺮ‬
‫ﻭﺃﺟﺮﻯ ﻇﺒﺎ ﺃﻗﻼﻣﻪ ﻭﺗﺪﻓﻘﺖ ‪ ...‬ﺑﺪﻳﻬﺘﻪ ﻛﺎﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻟﺒﺤﺮ‬
‫ﺭﺃﻳﺖ ﻧﻈﺎﻡ ﺍﻟﺪﺭ ﰲ ﻧﻈﻢ ﻗﻮﻟﻪ ‪ ...‬ﻭﻣﻨﺸﻮﺭﻩ ﺍﻟﺮﻗﺮﺍﻕ ﰲ ﺫﻟﻚ ﺍﻟﻨﺜﺮ‬
‫ﻭﻳﻘﺘﻀﺐ ﺍﳌﻌﲎ ﺍﻟﻜﺜﲑ ﺑﻠﻔﻈ ٍﺔ ‪ ...‬ﻭﻳﺄﰐ ﲟﺎ ﲢﻮﻱ ﺍﻟﻄﻮﺍﻣﲑ ﰲ ﺳﻄﺮ‬
‫ﺃﻳﺎ ﻏﺮﺓ ﺍﻟﺪﻫﺮ ﺍﺋﺘﻨﻒ ﻏﺮﺓ ﺍﻟﺸﻬﺮ ‪ ...‬ﻭﻗﺎﺑﻞ ﻫﻼﻝ ﺍﻟﻔﻄﺮ ﰲ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ‬
‫ﺑﺄﳝﻦ ﺇﻗﺒﺎ ﹴﻝ ﻭﺃﺳﻌﺪ ﻃﺎﺋ ﹴﺮ ‪ ...‬ﻭﺃﻓﻀﻞ ﻣﺎ ﺗﺮﺟﻮﻩ ﻣﻦ ﺃﻓﺴﺢ ﺍﻟﻌﻤﺮ‬
‫ﻣﻀﻰ ﻋﻨﻚ ﺷﻬﺮ ﺍﻟﺼﻮﻡ ﻳﺸﻬﺪ ﺻﺎﺩﻗﹰﺎ ‪ ...‬ﺑﻄﻬﺮﻙ ﻓﻴﻪ ﻭﺍﺟﺘﻨﺎﺑﻚ ﻟﻠﻮﺯﺭ‬
‫ﻓﺄﻛﺮﻡ ﲟﺎ ﺧﻂ ﺍﳊﻔﻴﻈﺎﻥ ﻣﻨﻬﻤﺎ ‪ ...‬ﻭﺃﺛﲎ ﺑﻪ ﺍﳌﺜﲎ ﻭﺃﻃﺮﻯ ﺑﻪ ﺍﳌﻄﺮﻱ‬
‫ﻭﺯﻛﺘﻚ ﺃﻭﺭﺍﻕ ﺍﳌﺼﺎﺣﻒ ﻭﺍﻧﺘﻬﻰ ‪ ...‬ﺇﱃ ﺍﷲ ﻣﻨﻬﻤﺎ ﻃﻮﻝ ﺩﺭﺳﻚ ﻭﺍﻟﺬﻛﺮ‬
‫ﻭﻗﺒﻀﻚ ﻛﻒ ﺍﻟﺒﻄﺶ ﻋﻦ ﻛﻞ ﳎﺮ ﹴﻡ ‪ ...‬ﻭﺑﻄﺸﻜﻬﺎ ﺑﺎﻟﻌﺮﻑ ﻭﺍﳋﲑ ﻭﺍﻟﱪ‬
‫ﻭﻗﺪ ﺟﺎﺀ ﺷﻮﺍﻝ ﻓﺸﺎﻟﺖ ﻧﻌﺎﻣﺔ ﺍﻝ ‪ ...‬ﺻﻴﺎﻡ ﺍﻟﻨﻌﻴﻢ ﻣﻦ ﺍﻟﻀﺮ‬
 ‫ﻭﺿﺠﺖ ﺣﺒﻴﺲ ﺍﻟﺪﻥ ﻣﻦ ﻃﻮﻝ ﺣﺒﺴﻬﺎ ‪ ...‬ﻭﻻﻣﺖ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﺘﺠﻨﺐ ﻭﺍﳍﺠﺮ‬
‫ﻭﺃﺑﺮﺯﻫﺎ ﻣﻦ ﻗﻌﺮ ﺃﺳﻮﺩ ﻣﻈﻠ ﹴﻢ ‪ ...‬ﻛﺈﺷﺮﺍﻕ ﺑﺪﺭ ﻣﺸﺮﻕ ﺍﻟﻠﻮﻥ ﻛﺎﻟﺒﺪﺭ‬
‫ﺇﺫﺍ ﺿﻤﻬﺎ ﻭﺍﻟﻮﺭﺩ ﻓﻮﻩ ﻭﻛﻔﻪ ‪ ...‬ﻓﻼ ﻓﺮﻕ ﺑﲔ ﺍﻟﻠﻮﻥ ﻭﺍﻟﻄﻌﻢ ﻭﺍﻟﻨﺸﺮ‬

‫ﻭﲢﺴﺒﻪ ﺇﺫ ﺳﻠﺴﻞ ﺍﻟﻜﺄﺱ ﻧﺎﻇﻤﹰﺎ ‪ ...‬ﻋﻠﻰ ﺍﻟﻜﻮﻛﺐ ﺍﻟﺪﺭﻱ ﲰﻄﹰﺎ ﻣﻦ ﺍﻟﺪﺭ‬

‫ﻭﻟﻪ ﻓﻴﻪ ﻳﻬﻨﺌﻪ ﺑﺈﺑﻼﻟﻪ ﻣﻦ ﻣﺮﺽ‪:‬‬
‫ﺃﺑﺎ ﳏﻤ ٍﺪ ﺍﶈﻤﻮﺩ ﻳﺎﺣﺴﻦ ﺍﻝ ‪ ...‬ﺇﺣﺴﺎﻥ ﻭﺍﳉﻮﺩ ﻳﺎ ﲝﺮ ﺍﻟﻨﺪﻯ ﺍﻟﻄﺎﻣﻲ‬
‫ﺣﺎﺷﺎﻙ ﻣﻦ ﻋﻮﺩ ﻋﻮﺍﺩ ﺇﻟﻴﻚ ﻭﻣﻦ ‪ ...‬ﺩﻭﺍﺀ ﺩﺍ ٍﺀ ﻭﻣﻦ ﺇﳌﺎﻡ ﺍﻷﻡ‬
‫ﻭﻟﻪ‪:‬‬
‫ﺝ ‪ ...‬ﻳﺎﻓﺮﺣﺔ ﺍﻷﻣﻦ ﺑﻌﺪ ﺍﻟﺮﻭﻉ ﻣﻦ ﻭﻫﻞ‬ ‫ﻳﺎ ﻓﺮﺟﺔ ﺍﳍﻢ ﺑﻌﺪ ﺍﻟﻴﺄﺱ ﻣﻦ ﻓﺮ ﹴ‬
‫ﺃﺳﻠﻢ ﻭﺩﻡ ﻭﺍﺑﻖ ﻭﺍﻣﻠﻚ ﻭﺍﱎ ﻭﺍﺳﻢ ﻭﺯﺩ ‪ ...‬ﻭﺃﻋﻂ ﻭﺍﻣﻨﻊ ﻭﺿﺮ ﻭﺃﻧﻔﻊ ﻭﺻﻞ ﻭﺻﻞ‬
‫ﻭﻟﻪ ﰲ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻳﺬﺟﻲ ﻭﻛﺎﻥ ﺍﻟﺘﻤﺲ ﻣﻨﻪ ﻋﻜﺎﺯﹰﺓ ﻓﻴﻢ ﻳﻌﻄﻪ ﺇﻳﺎﻫﺎ‪:‬‬
‫ﺍﲰﻊ ﺣﺪﻳﺜﻲ ﺗﺴﻤﻊ ﻗﺼ ﹰﺔ ﻋﺠﺒﹰﺎ ‪ ...‬ﻻﺷﻲﺀ ﺃﻇﺮﻑ ﻣﻨﻬﺎ ﺗﺒﻬﺮ ﺍﻟﻘﺼﺼﺎ‬
‫ﻃﻠﺒﺖ ﻋﻜﺎﺯ ﹰﺓ ﻟﻠﻮﺣﻞ ﲢﻤﻠﲏ ‪ ...‬ﻭﺭﻣﺘﻬﺎ ﻋﻨﺪ ﻣﻦ ﳜﺒﺎ ﺍﻟﻌﺼﺎ ﻓﻌﺼﺎ‬
‫ﺐ ‪ ...‬ﻭﱂ ﺃﻛﻦ ﺧﻠﺘﻪ ﺻﺒﹰﺎ ﺑﻜﻞ ﻋﺼﺎ‬‫ﻭﻛﻨﺖ ﺃﺣﺴﺒﻪ ﻳﻬﻮﻱ ﻋﺼﺎ ﻋﺼ ﹴ‬
‫ﻭﻟﻪ ﰲ ﻗﺼﻴﺪﺓ ﻳﺴﺘﻤﻴﺢ ﺍﳌﻬﻠﱯ‪:‬‬
‫ﺭﻫﻨﺖ ﺛﻴﺎﰊ ﻭﺣﺎﻝ ﺍﻟﻘﻀﺎ ‪ ...‬ﺀ ﺩﻭﻥ ﺍﻟﻘﻀﺎﺀ ﻭﺻﺪ ﺍﻟﻘﺪﺭ‬
‫ﻭﻫﺬﺍ ﺍﻟﺸﺘﺎﺀ ﻛﻤﺎ ﻗﺪ ﺗﺮﻯ ‪ ...‬ﻋﺴﻮﻑ ﻋﻠﻰ ﻗﺒﻴﺢ ﺍﻷﺛﺮ‬
‫ﻳﻐﺎﺩﻱ ﺑﺼ ﹴﺮ ﻣﻦ ﺍﻟﻌﺎﺻﻔﺎ ‪ ...‬ﺕ ﺃﻭ ﺩﻣ ﹴﻖ ﻣﺜﻞ ﻭﺧﺰ ﺍﻹﺑﺮ‬
‫ﻭﺳﻜﺎﻥ ﺩﺍﺭﻙ ﳑﻦ ﺃﻋﻮ ‪ ...‬ﻝ ﻳﻠﻘﲔ ﻣﻦ ﺑﺮﺩﻩ ﻛﻞ ﺷﺮ‬
‫ﻓﻬﺬﻱ ﲢﻦ ﻭﻫﺬﻱ ﺗﺌﻦ ‪ ...‬ﻭﺃﺩﻣﻊ ﻫﺎﺗﻴﻚ ﲡﺮﻱ ﺩﺭﺭ‬
‫ﺇﺫﺍ ﻣﺎ ﲤﻠﻤﻠﻦ ﲢﺖ ﺍﻟﻈﻼﻡ ‪ ...‬ﻳﻌﻠﻠﻦ ﻣﻨﻚ ﲝﺴﻦ ﺍﻟﻨﻈﺮ‬
‫ﻭﻻﺣﻈﻦ ﺭﻳﻌﻚ ﻛﺎﳌﻤﺤﻠﻲ ‪ ...‬ﻳﻦ ﺷﺎﻣﻮﺍ ﺍﻟﱪﻭﻕ ﺭﺟﺎﺀ ﺍﳌﻄﺮ‬
‫ﻳﺆﻣﻠﻦ ﻋﻮﺩﻯ ﲟﺎ ﻳﻨﺘﻈﺮﻥ ‪ ...‬ﻛﻤﺎ ﻳﺮﲡﻰ ﺁﺋﺐ ﻣﻦ ﺳﻔﺮ‬

‫ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻫﻨﺪﻭ‬

‫ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻟﻜﺎﺗﺐ ﺍﻷﺩﻳﺐ ﺍﳌﻨﺸﺊ ﺍﻟﺸﺎﻋﺮ ﻣﻦ ﺍﻟﱪﺍﻋﺔ‪ ،‬ﻭﻣﺴﺘﺨﺪﻣﻲ ﺍﻟﱪﺍﻋﺔ‪ ،‬ﻭﺃﻋﻴﺎﻥ ﺃﻫﻞ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻟﻪ ﺭﺳﺎﺋﻞ‬
‫ﻣﺪﻭﻧﻪ ﻭﻓﻀﺎﺋﻞ ﻣﺘﻌﻴﻨﺔ ﳐﺘﺎﺭﻩ‪ ،‬ﻳﻔﻀﻠﻪ ﺃﻫﻞ ﺑﻠﺪﻩ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺃﻗﺮﺍﻧﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺘﻨﻮﺧﻲ‪ :‬ﻛﺎﻥ ﺃﺣﺪ ﻛﺘﺎﺏ‬
‫ﺍﻹﻧﺸﺎﺀ ﰲ ﺩﻳﻮﺍﻥ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻗﺎﻝ‪ :‬ﻭﺷﺎﻫﺪﺕ ﻋﺪﺓ ﻛﺘﺐ ﻛﺘﺒﻬﺎ ﻋﻨﻪ ﲞﻄﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺒﻨﺪﻧﻴﺠﻲ‬
‫ﺍﻟﺸﺎﻋﺮ‪ :‬ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﻯ ﻗﺎﻝ‪ :‬ﻭﺷﺎﻫﺪﺗﻪ ﲜﺮﺟﺎﻥ ﰲ ﺳﲏ ﺑﻀﻊ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ ﻛﺎﺗﺒﹰﺎ ﻬﺑﺎ‪ ،‬ﻭﺃﻧﻪ ﻣﺸﻬﻮﺭ ﰲ‬
‫ﺗﻠﻚ ﺍﻟﺒﻼﺩ ﲜﻮﺩﺓ ﺍﻟﺸﻌﺮ ﻭﻛﺜﺮﺓ ﺍﻷﺩﺏ ﻭﺍﻟﻔﻀﻞ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻬﻞ ﺍﳍﺮﻭﻱ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﻫﻨﺪﻭ ﺻﺎﺣﺐ ﺃﺑﻮٍﺓ ﰲ ﺑﻠﺪﻩ‪ ،‬ﻭﻟﺴﻠﻔﻪ ﻧﺒﺎﻫﺔ‬
‫ﺑﺎﻟﻨﻴﺎﺑﺔ ﻭﺧﺪﻣﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻫﻨﺎﻙ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻔﻠﺴﻔﺎ ﻗﺮﺃ ﻛﺘﺐ ﺍﻷﻭﺍﺋﻞ ﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻮﺍﺋﻠﻲ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﰒ ﻋﻠﻰ‬
‫ﺃﰊ ﺍﳋﲑ ﺃﺑﻦ ﺍﳋﻤﺎﺭ‪ ،‬ﻭﻭﺭﺩ ﺑﻐﺪﺍﺩ ﰲ ﺃﻳﺎﻡ ﺃﰊ ﻏﺎﻟﺐ ﺑﻦ ﺧﻠﻒ ﺍﻟﻮﺯﻳﺮ ﻓﺨﺮ ﺍﳌﻠﻚ ﻭﻣﺪﺣﻪ ﻭﺍﺗﻔﻖ ﺍﺟﺘﻤﺎﻋﻲ ﻣﻌﻪ‬
‫ﻭﺃﻧﺴﻰ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﺒﺲ ﺍﻟﺪﺭﺍﻋﺔ ﻋﻠﻰ ﺭﺳﻢ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻻﻳﺆﻳﺴﻨﻚ ﻣﻦ ﳎ ٍﺪ ﺗﺒﺎﻋﺪﻩ ‪ ...‬ﻓﺈﻥ ﻟﻠﺠﺪ ﺗﺪﺭﳚﹰﺎ ﻭﺗﺮﺗﻴﺒﺎ‬
‫ﺇﻥ ﺍﻟﻘﻨﺎﺓ ﺍﻟﱵ ﺷﺎﻫﺪﺕ ﺭﻓﻌﺘﻬﺎ ‪ ...‬ﺗﻨﻤﻰ ﻭﺗﻨﺒﺖ ﺃﻧﺒﻮﺑﹰﺎ ﻓﺄﻧﺒﻮﺑﺎ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺒﻨﺪﻧﻴﺠﻲ‪ :‬ﲰﻌﺘﻪ ﻳﻨﺸﺪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻳﺎ ﺳﻴﻒ ﺇﻥ ﺗﺪﺭﻙ ﲝﺎﺷﻴﺔ ﺍﻟﻠﻮﻯ ‪ ...‬ﺛﺎﺭﹰﺍ ﺃﻛﻦ ﳌﺪﻳﺢ ﻃﺒﻌﻚ ﻧﺎﻇﻤﺎ‬
‫ﺃﺟﻌﻞ ﻗﺮﺍﺑﻚ ﻓﻀﹰﺔ ﻣﺴﺒﻮﻛﹰﺔ ‪ ...‬ﻭﺃﺻﻎ ﻋﻠﻴﻚ ﻣﻦ ﺍﻟﺰﺑﺮﺟﺪ ﻗﺎﺋﻤﺎ‬
‫ﻣﺎ ﺃﺭﺿﻌﺘﻚ ﺻﻴﺎﻗﻠﻲ ﻣﺎﺀ ﺍﻟﺮﺩﻯ ‪ ...‬ﺇﻻ ﻟﺘﺮﺿﻌﲏ ﺍﻟﺪﻣﺎﺀ ﺳﻮﺍﲨﺎ‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﻀﺮﺕ ﻣﻌﻪ ﰲ ﳎﻠﺲ ﺃﰊ ﻏﺎ ﹴﱎ ﺍﻟﻘﺼﺮﻱ ﺍﻟﻨﺎﻇﺮ‪ - ،‬ﻛﺎﻥ ﰲ ﺍﻟﺪﻭﺍﻭﻳﻦ ﲜﺮﺟﺎﻥ ﻋﻠﻰ ﺍﻟﱪﻳﺪ ‪ -‬ﻓﻌﻤﻞ‬
‫ﺑﺪﻳﻬﹰﺎ ﻣﺎ ﺩﻓﻌﻪ ﺇﱃ ﺍﳌﻐﲎ ﻓﻐﲎ ﺑﻪ‪:‬‬
‫ﻳﺎ ﻫﺎﺟﺮﹰﺍ ﱄ ﺑﻐﲑ ﺟﺮ ﹴﻡ ‪ ...‬ﻣﺴﺘﺒﺪﻝ ﺍﻟﻮﺻﻞ ﺑﺎﻟﺼﺪﻭﺩ‬
‫ﻼ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺃﺿﻨﻴﺖ ﺟﺴﻤﻲ ﻓﻠﻢ ﺗﻐﺎﺩﺭ ‪ ...‬ﻣﲏ ﺩﻟﻴ ﹰ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﻛﻞ ﻣﺎﱄ ﻓﻬﻮ ﺭﻫﻦ ﻣﺎﻟﻪ ‪ ...‬ﻣﻦ ﻓﻜﺎ ٍﻙ ﰲ ﻣﺴﺎ ٍﺀ ﻭﺍﺑﺘﻜﺎﺭ‬
‫ﻯ ‪ ...‬ﻭﺭﺩﺍﺋﻲ ﺃﺑﺪﹰﺍ ﺭﻫﻦ ﻋﻘﺎﺭ‬
‫ﻓﻔﺆﺍﺩﻱ ﺃﺑﺪﹰﺍ ﺭﻫﻦ ﻫﻮ ً‬
‫ﻓﺪﻉ ﺍﻟﺘﻔﻨﻴﺪ ﻳﺎ ﺻﺎﺡ ﻟﻨﺎ ‪ ...‬ﺇﳕﺎ ﺍﻟﺮﺑﺢ ﻷﺻﺤﺎﺏ ﺍﳋﺴﺎﺭ‬
‫ﻟﻮ ﺗﺮﻯ ﺛ ﻮﰊ ﻣﺼﺒﻮﻏﹰﺎ ﻬﺑﺎ ‪ ...‬ﻗﻠﺖ ﺫﻣﻰ ﺗﺒﺪﻯ ﰲ ﻏﻴﺎﺭ‬
‫ﻭﻟﻘﺪ ﺃﻣﺮﺡ ﰲ ﺷﺮﺥ ﺍﻟﺼﺒﺎ ‪ ...‬ﻣﺮﺡ ﺍﳌﻬﺮﺓ ﰲ ﺛﲏ ﺍﻟﻌﺬﺍﺭ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺿﻌﺖ ﺑﺄﻫﻞ ﺍﻟﺮﻯ ﰲ ﺃﻫﻠﻬﺎ ‪ ...‬ﺿﻴﺎﻉ ﺣﺮﻑ ﺍﻟﺮﺍﺀ ﰲ ﺍﻟﻠﺜﻐﺔ‬
‫ﺻﺮﺕ ﻬﺑﺎ ﺑﻌﺪ ﺑﻠﻮﻍ ﺍﳌﲎ ‪ ...‬ﺃﲪﺪ ﺇﻥ ﺗﺒﻠﻎ ﰊ ﺍﻟﺒﻠﻐﺔ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺇﺫﺍ ﻣﺎ ﻋﻘﺪﻧﺎ ﻧﻌﻤ ﹰﺔ ﻋﻨﺪ ﺟﺎﺣ ٍﺪ ‪ ...‬ﻭﱂ ﻧﺮﻩ ﺇﻻ ﲨﻮﺣﹰﺎ ﻋﻦ ﺍﻟﺸﻜﺮ‬

‫ﺭﺟﻌﻨﺎ ﻓﻌﻔﻴﻨﺎ ﺍﳉﻤﻴﻞ ﺑﻀﺪﻩ ‪ ...‬ﻛﺬﺍﻙ ﳚﺎﺯﻯ ﺻﺎﺣﺐ ﺍﻟﺸﺮ ﺑﺎﻟﺸﺮ‬

‫ﻫﺬﺍ ﻋﻜﺲ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ‬
‫ﺃﺣﺴﻦ ﺇﻟﻴﻪ ﺇﺫﺍ ﺃﺳﺎﺀ ﻓﺄﻧﺘﻤﺎ ‪ ...‬ﻣﻦ ﺫﻱ ﺍﳉﻼﻝ ﲟﺴﻤ ﹴﻊ ﻭﲟﻨﻈﺮ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻛﺎﻓ ﹴﺮ ﺑﺎﳌﻌﺎﺩ ﺃﻣﺴﻰ ‪ ...‬ﳜﻠﺒﲏ‪ ،‬ﻗﻮﻟﻪ ﺍﳋﻠﻮﺏ‬
 ‫ﻗﺎﻝ ﺍﻏﺘﻨﻢ ﻟﺬﺓ ﺍﻟﻠﻴﺎﱄ ‪ ...‬ﻭﻋﺪ ﻋﻦ ﺁﺟﻞ ﻳﺮﻳﺐ‬
‫ﺿﻞ ﻫﺬﻩ ﻭﺟﺎﺀ ﻳﻬﺪﻱ ‪ ...‬ﻃﺐ ﻟﻌﻴﻨﻴﻚ ﻳﺎ ﻃﺒﻴﺐ‬
‫ﺃﺃﺧﻄﺄ ﺍﻟﻌﺎﳌﻮﻥ ﻃﺮﹰﺍ ‪ ...‬ﻭﺃﻧﺖ ﻣﻦ ﺑﻴﻨﻬﻢ ﻣﺼﻴﺐ؟‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻛﺪﺃﺑﻚ ﻛﻞ ﻻ ﻳﺮﻯ ﻏﲑ ﻧﻔﺴﻪ ‪ ...‬ﻓﻌﺶ ﻭﺍﺣﺪﹰﺍ ﻭﺍﺿﺮﻬﺑﻢ ﺑﻔﺮﺍﻕ‬
‫ﺯﻣﺎﻥ ﲡﺎﰱ ﺃﻫﻠﻪ ﻓﻜﺄﻬﻧﻢ ‪ ...‬ﺳﻴﺎﺓ ﻗﺴ ﹴﻰ ﻣﺎﳍﻦ ﺗﻼﻗﻲ‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺗﻌﺎﻧﻘﻨﺎ ﻟﺘﻮﺩﻳ ﹴﻊ ﻋﺸﺎ ًﺀ ‪ ...‬ﻭﻗﺪ ﺷﺮﻗﺖ ﲟﺪﻣﻌﻬﺎ ﺍﳊﺪﺍﻕ‬
‫ﻕ ‪ ...‬ﻓﻤﺎ ﻧﺪﺭﻯ ﻋﻨﺎﻕ ﺃﻡ ﺧﻨﺎﻕ؟‬ ‫ﻭﺿﻴﻘﻨﺎ ﺍﻟﻌﻨﺎﻕ ﻟﻔﺮﻁ ﺷﻮ ﹴ‬
‫ﻭﲢﺪﺙ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺒﻨﺪﻧﻴﺠﻲ ﺍﻟﺸﺎﻋﺮ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺑﺎﺑﻦ ﻫﻨﺪ ﺿﺮﺏ ﻣﻦ ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﻗﻠﻴﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬
‫ﺷﺮﺏ ﺍﻟﻨﺒﻴﺬ ﻷﺟﻞ ﺫﻟﻚ‪ ،‬ﻭﺍﺗﻔﻖ ﺇﻧﻪ ﻛﺎﻥ ﻳﻮﻣﹰﺎ ﻋﻨﺪ ﺃﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺃﰊ ﻋﻠ ﹴﻰ ﲪ ٍﺪ ﻛﺎﺗﺐ ﻗﺎﺑﻮﺱ ﺑﻦ ﻭﴰﻜﲑ ﻭﺃﻧﺎ‬
‫ﻣﻌﻪ ﻋﻠﻰ ﻋﺎﺩٍﺓ ﻛﺎﻧﺖ ﻟﻨﺎ ﰲ ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻓﺪﺧﻞ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺇﱃ ﺍﳌﻮﺿﻊ ﻭﻧﻈﺮ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﺑﺄﻳﺪﻳﻨﺎ ﻣﻦ ﺍﻟﻜﺘﺐ‬
‫ﻭﺗﻨﺎﺷﺪ ﻫﻮ ﻭﺍﺑﻦ ﻫﻨﺪﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﺣﻀﺮ ﺍﻟﻄﻌﺎﻡ ﻓﺄﻛﻠﻨﺎ ﺍﻧﺘﻘﻠﻨﺎ ﺇﱃ ﳎﻠﺲ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﱂ ﻳﻄﻖ ﺍﺑﻦ ﻫﻨﺪﻭﺍﳌﺴﺎﻋﺪﺓ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻜﺘﺐ ﰲ ﺭﻗﻌ ٍﺔ ﻛﺘﺒﻬﺎ ﺇﻟﻴﻪ‪:‬‬
‫ﻗﺪ ﻛﻔﺎﱐ ﻣﻦ ﺍﳌﺪﺍﻡ ﴰﻴﻢ ‪ ...‬ﺻﺎﳊﺘﲏ ﺍﻟﻨﻬﻰ ﻭﺛﺎﺏ ﺍﻟﻐﺮﱘ‬
‫ﻫﻲ ﺟﻬﺪ ﺍﻟﻌﻘﻮﻝ ﲰﻰ ﺭﺍﺣﹰﺎ ‪ ...‬ﻣﺜﻞ ﻣﺎ ﻗﻴﻞ ﻟﻠﺪﻳﻎ ﺳﻠﻴﻢ‬
‫ﺇﻥ ﺗﻜﻦ ﺟﻨﺔ ﺍﻟﻨﻌﻴﻢ ﻓﻔﻴﻬﺎ ‪ ...‬ﻣﻦ ﺃﺫﻯ ﺍﻟﺴﻜﺮ ﻭﺍﳋﻤﺎﺭ ﺟﺤﻴﻢ‬
‫ﻓﻠﻤﺎ ﻗﺮﺃﻫﺎ ﺿﺤﻚ ﻭﺃﻋﻔﺎﻩ ﻣﻦ ﺍﻟﺸﺮﺏ‪ .‬ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻟﻪ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﺍﺷﺘﻐﻞ ﻋﻨﻬﻢ ﻳﻮﻣﹰﺎ ﺑﻐﲑﻫﻢ ‪ ...‬ﻭﺧﺎﺩﻉ ﺍﻟﻨﻔﺲ ﺇﻥ ﺍﻟﻨﻔﺲ ﺗﻨﺨﺪﻉ‬
‫ﻗﺪ ﺻﻴﻎ ﻗﻠﱯ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺣﺒﻬﻢ ‪ ...‬ﻓﻤﺎ ﳊﺐ ﺳﻮﺍﻫﻢ ﻓﻴﻪ ﻣﺘﺴﻊ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺒﻨﺪﳒﻲ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﺕ ﻳﻮﻣﹰﺎ ﺃﺑﺎ ﺍﻟﻔﺘﺢ ﺑﻦ ﺃﰊ ﻋﻠ ﹴﻲ ﲪ ٍﺪ ﻗﻮﻝ ﺍﺑﻦ ﺍﳌﻌﺘﺰ‪:‬‬
‫ﻕ ﺗﻮﺷﺢ ﺑﺎﳌﻨﺪﻳﻞ ﺣﲔ ﻭﺛﺐ‬ ‫ﺳﻌﻰ ﺇﱃ ﺍﻟﺪﻥ ﺑﺎﳌﺒﺰﺍﻝ ﻳﺒﻘﺮﻩ ‪ ...‬ﺳﺎ ﹴ‬
‫ﳌﺎ ﻭﺟﺎﻫﺎ ﺑﺪﺕ ﺻﻬﺒﺎﺀ ﺻﺎﻓﻴ ﹰﺔ ‪ ...‬ﻛﺄﳕﺎ ﻗﺪ ﺳﲑﹰﺍ ﻣﻦ ﺃﺩﱘ ﺫﻫﺐ‬
‫ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﺑﻦ ﺳﻜﺮﺓ‪:‬‬
‫ﰒ ﻭﺟﺎﻫﺎ ﺑﺸﺒﺎ ﻣﺒﺰ ﹴﻝ ‪ ...‬ﻓﺎﺳﺘﻞ ﻣﻨﻬﺎ ﻭﺗﺮﹰﺍ ﻣﺬﻫﺒﺎ‬
‫ﻓﻘﺎﻝ‪ :‬ﻗﻮﻝ ﺍﺑﻦ ﻫﻨﺪﻭ ﺃﺣﺴﻦ‪:‬‬
‫ﻕ ﻣﻼﻩ ﴰﻮﻻ‬ ‫ﻕ ﺗﻘﻠﺪ ﳌﺎ ﺃﺗﻰ ‪ ...‬ﲪﺎﺋﻞ ﺯ ﹴ‬
‫ﻭﺳﺎ ﹴ‬
‫ﻓﻠﻠﻪ ﺩﺭﻙ ﻣﻦ ﻓﺎﺭﺱ ‪ ...‬ﺗﻘﻠﺪ ﺳﻴﻔﹰﺎ ﻳﻘﺪ ﺍﻟﻌﻘﻮﻻ‬
‫ﻗﺎﻝ‪ :‬ﻓﺠﺎﺫﺑﺖ ﺍﺑﻦ ﻫﻨﺪﻭ ﻣﻦ ﺑﻌﺪ ﻭﻗﺪ ﺍﺟﺘﻤﻌﺖ ﻣﻌﻪ ﺍﻷﺑﻴﺎﺕ ﻭﻗﻠﺖ ﻟﻪ‪ :‬ﺇﻥ ﻗﻮﻟﻚ ﲪﺎﺋﻞ ﺍﻟﺰﻕ ﻓﻴﻪ ﺑﺸﺎﻋﺔ‪ ،‬ﻭﻣﺎ‬
‫ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﺗﻘﻠﺪ ﺯﻗﹰﺎ ﻓﻘﺎﻝ‪ :‬ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻳﺼﺮﻓﻮﻥ ﺍﻟﻜﻼﻡ ﻭﳓﻦ ﻧﻮﺭﺩﻩ ﻋﻠﻰ ﺃﺻﻠﻪ‪.‬‬
‫ﺡ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺒﻨﺪﻧﻴﺠﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﻫﻨﺪﻭ ﻳﺸﺮﺏ ﻳﻮﻣﹰﺎ ﻋﻨﺪ ﺃﰊ ﻏﺎ ﹴﱎ ﺍﻟﻘﺼﺮﻱ ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺃﻗﺪﺍ ﹴ‬
 ‫ﻳﺴﲑ ٍﺓ ﰒ ﺃﻣﺴﻚ‪ ،‬ﻓﺴﺄﻟﻪ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻠﻢ ﻳﻔﻌﻞ ﻭﻗﺎﻝ‪:‬‬
‫ﺃﺭﻯ ﺍﳋﻤﺮ ﻧﺎﺭﹰﺍ ﻭﺍﻟﻨﻔﻮﺱ ﺟﻮﺍﻫﺮﹰﺍ ‪ ...‬ﻓﺈﻥ ﺷﺮﺑﺖ ﺃﺑﺪﺕ ﻃﺒﺎﻉ ﺍﳉﻮﺍﻫﺮ‬
‫ﻓﻼ ﺗﻔﻀﺤﻦ ﺍﻟﻨﻔﺲ ﻳﻮﻣﹰﺎ ﺑﺸﺮﻬﺑﺎ ‪ ...‬ﺇﺫﺍ ﱂ ﺗﺜﻖ ﻣﻨﻬﺎ ﲝﺴﻦ ﺍﻟﺴﺮﺍﺋﺮ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺗﻌﺮﺽ ﱄ ﺍﻟﺪﻧﻴﺎ ﺑﻠﺬﺓ ﻣﻄﻌ ﹴﻢ ‪ ...‬ﻭﺯﺧﺮﻑ ﻣﻮﺷ ﹴﻰ ﻣﻦ ﺍﻟﻠﺒﺲ ﺭﺍﺋﻖ‬
‫ﺃﺭﺍﺩﺕ ﺳﻔﺎﻫﹰﺎ ﺇﻥ ﲤﻮﻩ ﻗﺒﺤﻬﺎ ‪ ...‬ﻋﻠﻰ ﻓﻜ ﹴﺮ ﺧﺎﺿﺖ ﲝﺎﺭ ﺍﻟﺪﻗﺎﺋﻖ‬
‫ﻓﻼ ﲣﺪﻋﻴﻨﺎ ﺑﺎﻟﺴﺮﺍﺏ ﻓﺈﻧﻨﺎ ‪ ...‬ﻗﺘﻠﻨﺎ ﻬﻧﺎﻧﺎ ﰲ ﻃﻼﺏ ﺍﳊﻘﺎﺋﻖ‬
‫ﻭﺣﺪﺙ ﺍﻟﺒﻨﺪﻧﻴﺠﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻈﻨﻮﻥ ﲟﻨﻮﺟﻬﺮ ﺃﺑﻦ ﻗﺎﺑﻮﺱ ﻣﺎ ﻛﺎﻥ ﰲ ﺃﺑﻴﻪ ﻣﻦ ﺍﻷﺩﺏ ﻭﺍﻟﻔﻀﻞ ﻭﱂ ﻳﻜﻦ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﺃﻧﺘﻘﻞ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ﻗﺼﺪ ﲟﺎ ﻳﻘﺼﺪ ﺑﻪ ﻣﺜﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﻮﺻﻞ ﺇﻟﻴﻪ ﺇﻻ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﻻ ﻳﺘﻘﺒﻞ ﻣﺎ ﳝﺪﺡ ﺑﻪ‪،‬‬
‫ﻭﻻ ﻳﻬﺶ ﻣﻦ ﻫﺬﺍ ﺍﳉﻨﺲ ﻟﺘﺒﺎﻋﺪﻩ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻓﺮﻭﻗ ﹰﺔ ﻗﻠﻴﻞ ﺍﻟﺒﻄﺶ‪ ،‬ﻓﻤﺪﺣﻪ ﺍﺑﻦ ﻫﻨﺪﻭ ﺑﻘﺼﻴﺪ ٍﺓ‬
‫ﻭﺗﺎﻧﻖ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻧﺸﺪﻩ ﺇﻳﺎﻫﺎ ﻓﻠﻢ ﻳﻔﻬﻤﻬﺎ ﻭﱂ ﻳﺜﺒﻪ ﻋﻠﻴﻬﺎ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎ ﻭﻳﺢ ﻓﻀﻠﻲ ﺃﻣﺎ ﰲ ﺍﻟﻨﺎﺱ ﻣﻦ ﺭﺟﻞ ‪ ...‬ﳛﻨﻮ ﻋﻠﻰ ﺃﻣﺎ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﻣﻠﻚ؟‬
‫ﻷﻛﺮﻣﻨﻚ ﻳﺎ ﻓﻀﻠﻲ ﺑﺘﺮﻛﻬﻢ ‪ ...‬ﻭﺃﺳﺘﻬﲔ ﺑﺎﻷﻳﺎﻡ ﻭﺍﻟﻔﻠﻚ‬
‫ﻓﻘﻴﻞ ﳌﻨﻮﺟﻬﺮ‪ :‬ﺇﻧﻪ ﻗﺪ ﻫﺠﺎﻙ‪ ،‬ﻷﻥ ﻟﻘﺒﻪ ﻛﺎﻥ ﻓﻠﻚ ﺍﳌﻌﺎﱄ‪ ،‬ﻓﻄﻠﺒﻪ ﻟﻴﻘﺘﻠﻪ ﻓﻬﺮﺏ ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ ﻭﺍﻧﻔﻠﺖ ﻣﻨﻪ‪ ،‬ﻭﻟﻪ‪:‬‬
‫ﺣﻠﻠﺖ ﻭﻗﺎﺭﻱ ﰲ ﺷﺎﺩ ٍﻥ ‪ ...‬ﻋﻴﻮﻥ ﺍﻷﻧﺎﻡ ﺑﻪ ﺗﻌﻘﺪ‬
‫ﻏﺪﺍ ﻭﺟﻬﻪ ﻛﻌﺒ ﹰﺔ ﻟﻠﺠﻤﺎﻝ ‪ ...‬ﻭﱃ ﻗﻠﺒﻪ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‬

‫ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻣﻮﺳﻰ‬

‫ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻧﻘﻴﺐ‬
‫ﺍﻟﻌﻠﻮﻳﲔ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳌﻠﻘﺐ ﺑﺎﳌﺮﺗﻀﻰ‪ ،‬ﻋﻠﻢ ﺍﳍﺪﻯ‪ ،‬ﺍﻟﺴﻴﺪ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻔﻬﻢ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﲬﺲ‬
‫ﺖ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻫﻮ ﺃﻛﱪ ﻣﻦ ﺃﺧﻴﻪ ﺍﻟﺮﺿﻲ ﻭﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻰ‪:‬‬
‫ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ ﺳ ٍ‬
‫ﺗﻮﺣﺪ ﺍﳌﺮﺗﻀﻰ ﰲ ﻋﻠﻮﻡ ﻛﺜﲑﺓ‪ ،‬ﳎﻤﻊ ﻋﻠﻰ ﻓﻀﻠﻪ‪ ،‬ﻣﻘﺪﻡ ﰲ ﺍﻟﻌﻠﻮﻡ ﻣﺜﻞ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪،‬‬
‫ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ ﻭﺍﻟﻠﻐﺔ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻟﻪ ﺩﻳﻮﺍﻥ ﺷﻌ ﹴﺮ ﻳﺰﻳﺪ ﻋﻠﻰ ﻋﺸﺮﺓ ﺁﻻﻑ ﺑﻴﺖٍ‪،‬‬
‫ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻭﻣﺴﺎﺋﻞ ﺍﻟﺒﻠﺪﺍﻥ ﺷﻲﺀ ﻛﺜﲑ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺫﻟﻚ ﻓﻬﺮﺳﺘﻪ ﻏﲑ ﺃﱐ ﺃﺫﻛﺮ ﺃﻋﻴﺎﻥ ﻛﺘﺒﻪ ﻭﻛﺒﺎﺭﻫﺎ‬
‫ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺸﺎﰲ ﰲ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻐﲏ ﻟﻌﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺃﲪﺪ ﻭﻫﻮ ﻛﺘﺎﺏ ﱂ ﻳﺼﻨﻒ ﻣﺜﻠﻪ ﰲ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳌﻠﺨﺺ ﰲ ﺍﻷﺻﻮﻝ ﱂ ﻳﺘﻤﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺬﺧﲑﺓ ﰲ ﺍﻷﺻﻮﻝ ﺗﺎﻡ‪ ،‬ﻭﻛﺘﺎﺏ ﲨﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺗﺎﻡ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻐﺮﺭ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﺘﻨﺰﻳﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻮﺻﻠﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻮﺻﻠﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻮﺻﻠﻴﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻘﻨﻊ ﰲ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﰲ ﺍﻟﻔﻘﻪ ﱂ ﻳﺘﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻧﺘﺼﺎﺭ ﻓﻴﻤﺎ ﺍﻧﻔﺮﺩﺕ ﺑﻪ‬
‫ﺕ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺼﺒﺎﺡ ﰲ ﺍﻟﻔﻘﻪ ﱂ ﻳﺘﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻄﺮﺍﺑﻠﺴﻴﺔ‬
‫ﺍﻷﻣﺎﻣﻴﺔ‪ ،‬ﻛﺘﺎﺏ ﻣﺴﺎﺋﻞ ﻣﻔﺮﺩﺍ ٍ‬
‫ﺍﻷﻭﱃ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻄﺮﺍﺑﻠﺴﻴﺔ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺴﺎﺋﻞ ﺃﻫﻞ ﻣﺼﺮ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﺴﺎﺋﻠﻬﻢ ﺍﻷﺧﲑﺓ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﳊﻠﺒﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﳊﻠﺒﻴﺔ ﺍﻷﺧﲑﺓ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻨﺎﺻﺮﻳﺔ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻛﺘﺎﺏ‬
 ‫ﺍﳌﺴﺎﺋﻞ ﺍﳉﺮﺟﺎﻧﻴﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻄﻮﺳﻴﺔ ﱂ ﻳﺘﻢ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﱪﻕ‪ ،‬ﻭﻛﺘﺎﺏ ﻃﻴﻒ ﺍﳋﻴﺎﻝ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺸﻴﺐ‬
‫ﲎ ﰲ ﺍﳊﻜﺎﻳﺔ ﻭﺍﶈﻜﻲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﻘﺾ‬‫ﻭﺍﻟﺸﺒﺎﺏ‪ ،‬ﻛﺘﺎﺏ ﺗﺘﺒﻊ ﺃﺑﻴﺎﺕ ﺍﳌﻌﺎﱐ ﻟﻠﻤﺘﻨﱯ ﺍﻟﱵ ﺗﻜﻠﻢ ﻋﻠﻴﻬﺎ ﺍﺑﻦ ﺟ ﹴ‬
‫ﲎ ﰲ ﺍﳊﻜﺎﻳﺔ ﻭﺍﶈﻜﻲ‪ ،‬ﻭﻛﺘﺎﺏ ﻧﺺ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺇﺑﻄﺎﻝ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻌﺪﺩ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺬﺭﻳﻌﺔ ﰲ ﺃﺻﻮﻝ‬ ‫ﻋﻠﻰ ﺍﺑﻦ ﺟ ﹴ‬
‫ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﺗﻔﺴﲑ ﻗﺼﻴﺪﺓ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﻟﻪ ﻣﺴﺎﺋﻞ ﻣﻔﺮﺩﺍﺕ ﳓﻮ ﻣﺎﺋﺔ ﻣﺴﺄﻟﺔ ﰲ ﻓﻨﻮﻥ ﺷﱴ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﻟﺼﻴﺪﺍﻭﻳﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ‪ :‬ﻗﺮﺃﺕ ﺃﻛﺜﺮ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻋﻠﻴﻪ ﻭﲰﻌﺖ ﺳﺎﺋﺮﻫﺎ‪ .‬ﻭﻣﻦ ﺷﻌﺮﻩ ﺍﳌﺬﻛﻮﺭ ﰲ‬
‫ﺗﺘﻤﺔ ﺍﻟﻴﺘﻴﻤﺔ‪:‬‬
‫ﻳﺎ ﺧﻠﻴﻠﻲ ﻣﻦ ﺫﺅﺍﺑﺔ ﺑﻜ ﹴﺮ ‪ ...‬ﰲ ﺍﻟﺘﺼﺎﰊ ﺭﻳﺎﺿﺔ ﺍﻷﺧﻼﻕ‬
‫ﻏﻨﻴﺎﱐ ﺑﺬﻛﺮﻫﻢ ﺗﻄﺮﺑﺎﱐ ‪ ...‬ﻭﺍﺳﻘﻴﺎﱐ ﺩﻣﻌﻲ ﺑﻜﺄﺱ ﺩﻫﺎﻕ‬
‫ﻭﺧﺬﺍ ﺍﻟﻨﻮﻡ ﻋﻦ ﺟﻔﻮﱐ ﻓﺈﱐ ‪ ...‬ﻗﺪ ﺧﻠﻌﺖ ﺍﻟﻜﺮﻯ ﻋﻠﻰ ﺍﻟﻌﺸﺎﻕ‬
‫ﻭﻟﻪ ﰲ ﺫﻡ ﺍﳌﺸﻴﺐ‪:‬‬
‫ﻳﻘﻮﻟﻮﻥ ﻻ ﲡﺰﻉ ﻣﻦ ﺍﻟﺸﻴﺐ ﺿﻠ ﹰﺔ ‪ ...‬ﻭﺃﺳﻬﻤﻪ ﺇﻳﺎﻱ ﺩﻭﻬﻧﻢ ﺗﺼﻤﻰ‬
‫ﻭﻣﺎ ﺳﺮﱐ ﺣﻠﻢ ﻳﻔﺊ ﺇﱃ ﺍﻟﺮﺩﻯ ‪ ...‬ﻛﻔﺎﱐ ﻣﺎ ﻗﺒﻞ ﺍﳌﺸﻴﺐ ﻣﻦ ﺍﳊﻠﻢ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﻳﻌﻄﻴﲏ ﺍﳊﺰﻡ ﺳﺎﻟﺒﹰﺎ ‪ ...‬ﺣﻴﺎﰐ ﻓﻘﻞ ﱄ ﻛﻴﻒ ﻳﻨﻔﻌﲏ ﺣﺰﻣﻲ؟‬
‫ﻭﻗﺪ ﺟﺮﺑﺖ ﻧﻔﺴﻲ ﺍﻟﻐﺪﺍﺓ ﻭﻗﺎﺭﻩ ‪ ...‬ﻓﻤﺎﺷﺪ ﻭﻫﲏ ﻭﻻﺳﺪ ﻣﻦ ﺛﻠﻤﻲ‬
‫ﻭﺇﱐ ﻣﺬ ﺃﺿﺤﻰ ﻋﺬﺍﺭﻯ ﻗﺮﺍﺭﻩ ‪ ...‬ﺃﻋﺎﺩ ﺑﻼ ﺳﻘ ﹴﻢ ﻭﺃﺟﻔﻰ ﺑﻼ ﺟﺮﻡ‬
‫ﻭﻟﻪ ﰲ ﻣﺮﺛﻴﺔ‪:‬‬
‫ﻛﻢ ﺗﻄﻴﺶ ﺳﻬﺎﻡ ﺍﳌﻮﺕ ﳐﻄﺌ ﹰﺔ ‪ ...‬ﻋﲏ ﻭﺗﺼﻤﻰ ﺇﺧﻼﺋﻲ ﻭﺇﺧﻮﺍﱐ‬
‫ﻭﻟﻮ ﻓﻄﻨﺖ ﻭﻗﺪ ﺃﺭﺩﻯ ﺍﻟﺰﻣﺎﻥ ﺃﺧﻲ ‪ ...‬ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﺬﻱ ﺃﺻﻤﺎﻩ ﺃﺻﻤﺎﱐ‬
‫ﺳﻮﺩ ﻭﺑﻴﺾ ﻣﻦ ﺍﻷﻳﺎﻡ ﻟﻮﻬﻧﻤﺎ ‪ ...‬ﻻ ﻳﺴﺘﺤﻴﻞ ﻭﻗﺪ ﺑﺪﻟﻦ ﺃﻟﻮﺍﱐ‬
‫ﻫﻴﻬﺎﺕ‪ :‬ﺣﻜﻢ ﻓﻴﻨﺎ ﺃﺯﱂ ﺟﺪﻉ ‪ ...‬ﻳﻔﲎ ﺍﻟﻮﺭﻯ ﺑﲔ ﺟﺬﻋﺎﻥ ﻭﻓﺮﺣﺎﻥ‬
‫ﺫﻛﺮ ﻏﺮﺱ ﺍﻟﻨﻌﻤﺔ ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﺍﻟﺼﺎﺑﺊ ﰲ ﻛﺘﺎﺏ ﺍﳍﻔﻮﺍﺕ ﻗﺎﻝ‪ :‬ﺍﺟﺘﺎﺯ ﺍﳌﺮﺗﻀﻰ ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﻳﻮﻡ ﲨﻌ ٍﺔ ﻋﻠﻰ ﺑﺎﺏ ﺟﺎﻣﻊ ﺍﳌﻨﺼﻮﺭ ﲝﻴﺚ ﻳﺒﺎﻉ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﺴﻤﻊ ﺍﳌﻨﺎﺩﻱ ﻳﻘﻮﻝ‪ :‬ﻧﺒﻴﻊ ﻫﺬﺍ ﺍﻟﺘﻴﺲ ﺍﻟﻌﻠﻮﻱ‬
‫ﺑﺪﻳﻨﺎﺭ‪ ،‬ﻓﻈﻦ ﺃﻧﻪ ﻗﺼﺪﻩ ﺑﺬﻟﻚ‪ ،‬ﻓﻌﺎﺩ ﺇﱃ ﺩﺍﺭﻩ ﻭﺗﺄﱂ ﺇﱃ ﺍﻟﻮﺯﻳﺮ ﳑﺎ ﺟﺮﻯ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﺸﻒ ﻓﻮﺟﺪ ﺃﻥ ﺍﻟﺘﻴﺲ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﰲ ﺭﻗﺒﺘﻪ ﺣﻠﻤﺘﺎﻥ ﻣﺘﺪﻟﻴﺘﺎﻥ ﲰﻰ ﻋﻠﻮﻳﹰﺎ ﺗﺸﺒﻴﻬﹰﺎ ﺑﻀﻔﲑﰐ ﺍﻟﻌﻠﻮﻱ ﺍﳌﺴﺒﻠﺘﲔ ﻋﻠﻰ ﺭﻗﺒﺘﻪ‪.‬‬

‫ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺍﳊﺎﻓﻆ ﺍﻹﻣﺎﻡ ﺃﰊ ﻧﺼ ﹴﺮ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﺑﻦ ﺍﻟﻨﻔﻴﺲ ﺑﻦ ﻭﻫﺒﺎﻥ ‪ -‬ﻭﻓﻘﻪ ﺍﷲ ‪ -‬ﻗﺎﻝ‪ :‬ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ‬
‫ﺍﻹﻣﺎﻡ ﺃﰊ ﺑﻜ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﻣﻨﺼﻮ ﹴﺭ ﺍﻟﺴﻤﻌﺎﱐ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﳊﺴﲔ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‬
‫ﺍﻟﺼﲑﰲ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺑﺮﻫﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻒ ﺍﳌﺮﺗﻀﻰ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻌﻠﻮﻱ ﰲ‬
‫ﻣﺮﺿﻪ ﺍﻟﺬﻱ ﺗﻮﰱ ﻓﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻗﺪ ﺣﻮﻝ ﻭﺟﻬﻪ ﺇﱃ ﺍﳉﺪﺍﺭ ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﺃﺑﻮ ﺑﻜ ﹴﺮ ﻭﻋﻤﺮ ﻭﻟﻴﺎ ﻓﻌﺪﻻ‪ ،‬ﻭﺍﺳﺘﺮﲪﺎ‬
‫ﻓﺮﲪﺎ‪ ،‬ﻓﺄﻧﺎ ﺃﻗﻮﻝ‪ :‬ﺍﺭﺗﺪﺍ ﺑﻌﺪ ﺇﻥ ﺃﺳﻠﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻤﺖ ﻭﺧﺮﺟﺖ ﻓﻤﺎ ﺑﻠﻐﺖ ﻋﺘﺒﺔ ﺍﻟﺒﺎﺏ ﺣﱴ ﲰﻌﺖ ﺍﻟﺰﻋﻘﺔ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﺧﻂ ﺗﺎﺝ ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﺬﻳﻞ‪:‬‬
 ‫ﻭﺯﺍﺭﺕ ﻭﺳﺎﺩﻱ ﰲ ﺍﳌﻨﺎﻡ ﺧﺮﻳﺪﺓ ‪ ...‬ﺃﺭﺍﻫﺎ ﺍﻟﻜﺮﻯ ﻋﻴﲏ ﻭﻟﺴﺖ ﺃﺭﺍﻫﺎ‬
‫ﲤﺎﻧﻊ ﺻﺒﺤﹰﺎ ﺃﻥ ﺃﺭﺍﻫﺎ ﺑﻨﺎﻇﺮﻱ ‪ ...‬ﻭﺗﺒﺬﻝ ﺟﻨﺤﹰﺎ ﺇﻥ ﺃﻗﺒﻞ ﻓﺎﻫﺎ‬
‫ﻭﳌﺎ ﺳﺮﺕ ﱂ ﲣﺶ ﻭﻫﻨﹰﺎ ﺿﻼﻟ ﹰﺔ ‪ ...‬ﻭﻻﻋﺮﻑ ﺍﻟﻌﺬﺍﻝ ﻛﻴﻒ ﺳﺮﺍﻫﺎ‬
‫ﻓﻤﺎﺫﺍ ﺍﻟﺬﻱ ﻣﻦ ﻏﲑ ﻭﻋ ٍﺪ ﺃﺗﻰ ﻬﺑﺎ ‪ ...‬ﻭﻣﻦ ﺫﺍ ﻋﻠﻰ ﺑﻌﺪ ﺍﳌﺰﺍﺭ ﻫﺪﺍﻫﺎ؟‬
‫ﺐ ﻓﻘﻠﺖ ﻋﺴﺎﻫﺎ‬ ‫ﻭﻗﺎﻟﻮﺍ ﻋﺴﺎﻫﺎ ﺑﻌﺪ ﺯﻭﺭﺓ ﺑﺎﻃ ﹴﻞ ‪ ...‬ﺗﺰﻭﺭ ﺑﻼ ﺭﻳ ﹴ‬
‫ﻭﺃﻧﺸﺪ ﻟﻪ ﻓﻴﻪ‪.‬‬
‫ﻭﻃﺮﻗﺘﲏ ﻭﻫﻨﹰﺎ ﺑﺄﺟﻮﺍﺯ ﺍﻟﻔﻼ ‪ ...‬ﻭﻃﺮﻭﻗﻬﻦ ﻋﻠﻰ ﺍﻟﻔﻼ ﲣﻴﻴﻞ‬
‫ﰲ ﻟﻴﻠٍﺔ ﻭﺍﰱ ﻬﺑﺎ ﻣﺘﻤﻨﻊ ‪ ...‬ﻭﺩﻧﺖ ﺑﻌﻴﺪﺍﺕ ﻭﺟﺎﺩ ﲞﻴﻞ‬
‫ﻳﺎ ﻟﻴﺖ ﺯﺍﺋﺮﻧﺎ ﺑﻔﺎﲪﺔ ﺍﻟﺪﺟﻰ ‪ ...‬ﱂ ﻳﺄﺕ ﺇﻻ ﻭﺍﻟﺼﺒﺎﺡ ﺭﺳﻮﻝ‬
‫ﻓﻘﻠﻴﻠﺔ ﻭﺿﺢ ﺍﻟﻀﺤﻰ ﻣﺴﺘﻜﺜﺮ ‪ ...‬ﻭﻛﺜﲑﺓ ﻏﺒﺶ ﺍﻟﻈﻼﻡ ﻗﻠﻴﻞ‬
‫ﻣﺎﻋﺎﺑﻪ ﻭﺑﻪ ﺍﻟﺴﺮﻭﺭ ﺯﻭﺍﳍﻔﺠﻤﻴﻊ ﻣﺎ ﺳﺮ ﺍﻟﻘﻠﻮﺏ ﻳﺰﻭﻝ‬
‫ﻭﻣﻦ ﺧﻄﺒﻪ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﳊﺎﻓﻆ ﺑﺄﺻﺒﻬﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺫﻛﺮ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﳏﻤﺪ‬
‫ﺑﻦ ﻃﺎﻫﺮ ﺍﳌﻘﺪﺳﻲ ﺍﳊﺎﻓﻆ‪ ،‬ﻭﻧﻘﻠﺖ ﻣﻦ ﺧﻄﺒﻪ‪ .‬ﲰﻌﺖ ﺍﻟﻜﻴﺎ ﺃﺑﺎ ﺍﳊﺴﲔ ﳛﲕ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻌﻠﻮﻱ ﺍﻟﺰﻳﺪﻱ ﻭﻛﺎﻥ‬
‫ﻣﻦ ﻧﺒﻼﺀ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻣﻦ ﺍﶈﻤﻮﺩﻳﻦ ﰲ ﺻﻨﺎﻋﺔ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ﻳﻘﻮﻝ‪ :‬ﻭﻗﺪ ﺩﺧﻞ ﻋﻠﻴﻪ‬
‫ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ ﻓﻤﺪﺣﻪ ﺑﻘﺼﻴﺪﺓ‪ ،‬ﻓﻠﻤﺎ ﺧﺮﺝ ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﻔﻀﻞ‪ ،‬ﺍﻟﻨﺎﺱ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﻭﺇﱃ ﺍﳌﺮﺗﻀﻰ ﻭﻻ ﻳﻔﺮﻗﻮﻥ‬
‫ﺑﲔ ﺍﻟﺮﺟﻠﲔ‪ ،‬ﺍﳌﺮﺗﻀﻰ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﻣﻦ ﺃﻣﻼﻛﻪ ﻛﻞ ﺳﻨﺔ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺃﻟﻒ ﺩﻳﻨﺎﺭﹴ‪ ،‬ﻭﺃﻧﺎ ﺁﻛﻞ ﻣﻦ ﻃﺎﺣﻮﻧ ٍﺔ‬
‫ﻷﺧﱵ ﻟﻴﺲ ﱄ ﻣﻌﻴﺸﺔ ﻏﲑﻫﺎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻭﺫﻛﺮ ﺑﲔ ﻳﺪﻳﻪ ﻳﻮﻣﹰﺎ ﺍﻹﻣﺎﻣﻴﺔ ﻓﺬﻛﺮﻫﻢ ﺑﺄﻗﺒﺢ ﺫﻛ ﹴﺮ ﻭﻗﺎﻝ‪ :‬ﻟﻮ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﺪﻭﺍﺏ‬
‫ﻟﻜﺎﻧﻮﺍ ﺍﳊﻤﲑ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﻟﻜﺎﻧﻮﺍ ﺍﻟﺮﺧﻢ ﻭﺃﻃﻨﺐ ﰲ ﺫﻣﻬﻢ‪ ،‬ﻭﺑﻌﺪ ﻣﺪﺓ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﺮﺗﻀﻰ ﻭﺟﺮﻯ‬
‫ﺫﻛﺮ ﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻟﺼﺎﳊﻴﺔ ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ؟ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ ﺍﻟﻔﻀﻞ‪ :‬ﺗﻘﻮﻝ ﺃﻳﻬﻤﺎ ﺧﲑ ﻭﻻ ﺗﻘﻮﻝ ﺃﻳﻬﻤﺎ ﺷﺮ‪ ،‬ﻓﺘﻌﺠﺒﺖ ﻣﻦ‬
‫ﺇﻣﺎﻣﻲ ﺍﻟﺸﻴﻌﺔ ﰲ ﻭﻗﺘﻬﻤﺎ ﻭﻣﻦ ﻗﻮﻝ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﰲ ﻣﺬﻫﺐ ﺍﻵﺧﺮ ﻓﻘﻠﺖ‪ :‬ﻗﺪ ﻛﻔﻰ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﻮﻗﻴﻌﺔ‬
‫ﻓﻴﻜﻤﺎ‪ .‬ﻗﺮﺃﺕ ﲞﻂ ﺍﻟﺸﻴﺦ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺍﳋﺸﺎﺏ‪ :‬ﺣﺪﺛﲏ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺎﱀ ﺃﺑﻮ ﺻﺎﱀ ﻗﺮﻃﺎﺱ ﺑﻦ ﺍﻟﻄﻨﻄﺎﺵ‬
‫ﺍﻟﻈﻔﺮﻱ ﺍﻟﺼﻮﰲ ﺍﻟﺘﺮﻛﻲ ﻣﻦ ﻟﻔﻈﻪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﺮﻣﻠﻲ ﻳﻘﻮﻝ ﻭﻛﺎﻥ ﻣﺴﻨﹰﺎ‪ :‬ﺣﻀﺮﺕ ﳎﻠﺲ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‬
‫ﺍﳌﺮﺗﻀﻰ ﻭﺃﻧﺎ ﺇﺫ ﺫﺍﻙ ﺻﱯ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺑﻌﺾ ﺃﻛﺎﺑﺮ ﺍﻟﺪﻳﻠﻢ ﻓﺘﺰﺣﺰﺡ ﻟﻪ ﻭﺃﺟﻠﺴﻪ ﻣﻌﻪ ﻋﻠﻰ ﺳﺮﻳﺮﻩ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻴﻪ‬
‫ﻼ ﻓﺴﺎﺭﻩ ﺍﻟﺪﻳﻠﻤﻲ ﺑﺸﻲ ٍﺀ ﱂ ﻧﻌﻠﻢ ﻣﺎ ﻫﻮ؟ ﻓﻘﺎﻝ ﻣﺘﻀﺠﺮﹰﺍ ﻧﻌﻢ‪ :‬ﻭﺃﺧﺬ ﻣﻌﻪ ﰲ ﻛﻼ ﹴﻡ ﻛﺄﻧﻪ ﻳﺪﺍﻓﻌﻪ‪ ،‬ﻓﻨﻬﺾ‬
‫ﻣﺴﺎﺋ ﹰ‬
‫ﺍﻟﺪﻳﻠﻤﻲ ﻓﻘﺎﻝ ﺍﳌﺮﺗﻀﻰ ﺑﻌﺪ ﻬﻧﻮﺿﻪ‪ :‬ﻫﺆﻻﺀ ﻳﺮﻳﺪﻭﻥ ﻣﻨﺎ ﺃﻥ ﻧﺰﻳﻞ ﺍﳉﺒﺎﻝ ﺑﺎﻟﺮﻳﺶ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﻣﻦ ﰲ ﳎﻠﺴﻪ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﺪﻳﻠﻤﻲ؟ ﻓﻘﺎﻟﻮﺍ ﻻﻳﺎﺳﻴﺪﻱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺎﻝ‪ :‬ﺑﲔ ﱄ ﻫﻞ ﺻﺢ ﺇﺳﻼﻡ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ؟‬
‫ﻗﻠﺖ ﺃﻧﺎ‪ - :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ، -‬ﻗﺮﺃﺕ ﰲ ﺑﻌﺾ ﻛﺘﺐ ﺍﳊﺴﻦ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﺍﳌﺘﻮﻛﻞ ﲞﻄﻪ‪.‬‬
‫ﺣﺪﺛﲏ ﺍﻟﻔﺼﻴﺤﻲ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﺍﻃﻠﻊ ﺍﳌﺮﺗﻀﻰ ﻣﻦ ﺭﻭﺷﻨﻪ ﻓﺮﺃﻯ ﺍﳌﻄﺮﺯ ﺍﻟﺸﺎﻋﺮ ﻭﻗﺪ ﺍﻧﻘﻄﻊ ﺷﺮﺍﻙ ﻧﻌﻠﻪ ﻭﻫﻮ‬
‫ﻳﺼﻠﺤﻪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻓﺪﻳﺖ ﺭﻛﺎﺋﺒﻚ ﻭﺃﺷﺎﺭ ﺇﱃ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
‫ﺳﺮﻯ ﻣﻐﺮﻣﺎ ﺑﺎﻟﻌﻴﺶ ﻳﻨﺘﺠﻊ ﺍﻟﺮﻛﺒﺎ ‪ ...‬ﻳﺴﺎﺋﻞ ﻋﻦ ﺑﺪﺭ ﺍﻟﺪﺟﻰ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺑﺎ‬
 ‫ﺐ ‪ ...‬ﻏﺰﺍﻝ ﻳﺮﻯ ﻣﺎﺀ ﺍﻟﻘﻠﻮﺏ ﻟﻪ ﺷﺮﺑﺎ‬
‫ﻋﻠﻰ ﻋﺬﺑﺎﺕ ﺍﳉﺰﻉ ﻣﻦ ﻣﺎﺀ ﺗﻐﻠ ﹴ‬
‫ﺇﱃ ﻗﻮﻟﻪ‪:‬‬
‫ﺇﺫﺍ ﱂ ﺗﺒﻠﻐﲏ ﺇﻟﻴﻜﻢ ﺭﻛﺎﺋﱯ ‪ ...‬ﻓﻼ ﻭﺭﺩﺕ ﻣﺎ ًﺀ ﻭﻻﺭﻋﺖ ﺍﻟﻌﺸﺒﺎ‬
‫ﻓﻘﺎﻝ ﻣﺴﺮﻋﹰﺎ‪ :‬ﺃﺗﺮﺍﻫﺎ ﻣﺎ ﺗﺸﺒﻪ ﳎﻠﺴﻚ ﻭﺧﻠﻌﻚ؟ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﺑﻴﺎﺗﻪ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
‫ﻳﺎ ﺧﻠﻴﻠﻲ ﻣﻦ ﺫﺅﺍﺑﺔ ﻗﻴﺲ‬
‫ﻣﺬﻛﻮﺭﺓ ﰲ ﺃﻭﻝ ﺗﺮﲨﺘﻪ ﻗﺒﻞ‪ ،‬ﻭﺃﻧﻪ ﳌﺎ ﺧﻠﻊ ﻭﻫﺐ ﺍﻟﻨﻮﻡ‪ .‬ﻭﻟﻠﻤﺮﺗﻀﻰ‪:‬‬
‫ﺏ ﻭﻻﻇﻔﺮ‬
‫ﲡﺎﻑ ﻋﻦ ﺍﻷﻋﺪﺍﺀ ﺑﻐﻴﹰﺎ ﻓﺮﲟﺎ ‪ ...‬ﻛﻔﻴﺖ ﻓﻠﻢ ﲡﺮﺡ ﺑﻨﺎ ﹴ‬

‫ﻭﻻﺗﱪ ﻣﻨﻬﻢ ﻛﻞ ﻋﻮ ٍﺩ ﲣﺎﻓﻪ ‪ ...‬ﻓﺈﻥ ﺍﻷﻋﺎﺩﻱ ﻳﻨﺒﺘﻮﻥ ﻣﻊ ﺍﻟﺪﻫﺮ‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺒﺴﻲ‬

‫ﻼ ﻳﻮﺭﻕ ﲰﻊ ﲟﺼﺮ ﻣﻦ ﺃﰊ ﻣﺴﻠ ﹴﻢ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﻛﺎﺗﺐ ﺃﰊ ﺍﻟﻔﻀﻞ‬ ‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﻛﻮﺟﻚ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﻛﺎﻥ ﺃﺩﻳﺒﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﺑﻦ ﺣﻨﺰﺍﺑﺔ ﺍﻟﻮﺯﻳﺮ‪ .‬ﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻄﻨﺒﻮﺭﻳﲔ ﻛﺘﺎﺏ ﺃﻋﺰ ﺍﳌﻄﺎﻟﺐ ﺇﱃ ﺃﻋﻠﻰ ﺍﳌﺮﺍﺗﺐ ﰲ ﺍﻟﺰﻫﺪ ﻛﺘﺐ‬
‫ﺑﻪ ﺇﱃ ﺍﻟﺸﺎﺑﺴﱵ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺭﺍﺕ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺃﻳﺎﻡ ﺍﳊﺎﻛﻢ ﻓﺮﺃﻳﺘﻪ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺗﺴﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺑﺎﻟﺸﺎﻡ ﻭﺍﻟﺴﺎﺣﻞ‪ ،‬ﻭﻣﺪﺡ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﳌﺎ ﻓﺘﺢ ﺍﳊﺪﺙ ﻓﻘﺎﻝ‪:‬‬
‫ﺭﺍﻡ ﻫﺪﻡ ﺍﻹﺳﻼﻡ ﺑﺎﳊﺪﺙ ﺍﳌﺆ ‪ ...‬ﺫﻥ ﺑﻨﻴﺎﻬﻧﺎ ﻬﺑﺪﻡ ﺍﻟﻀﻼﻝ‬
‫ﻒ ‪ ...‬ﺳﻠﺒﺘﻪ ﺍﻟﻘﻮﻯ ﺭﺅﺱ ﺍﻟﻌﻮﺍﱄ‬‫ﻧﻜﻠﺖ ﻋﻨﻚ ﻣﻨﻪ ﻧﻔﺲ ﺿﻌﻴ ٍ‬
‫ﻓﺘﻮﻗﻰ ﺍﳊﻤﺎﻡ ﺑﺎﻟﻨﻔﺲ ﻭﺍﳌﺎ ‪ ...‬ﻝ ﻭﺑﺎﻉ ﺍﳌﻘﺎﻡ ﺑﺎﻻﺭﲢﺎﻝ‬
‫ﺗﺮﻙ ﺍﻟﻄﲑ ﻭﺍﻟﻮﺣﻮﺵ ﺳﻐﺎﺑﹰﺎ ‪ ...‬ﺑﲔ ﺗﻠﻚ ﺍﻟﺴﻬﻮﻝ ﻭﺍﻷﺟﺒﺎﻝ‬
‫ﻭﻟﻜﻢ ﻭﻗﻌ ٍﺔ ﻗﺮﻳﺖ ﻋﻔﺎﺓ ﺍﻟﻄﻲ ‪ ...‬ﺭ ﻓﻴﻬﺎ ﲨﺎﺟﻢ ﺍﻷﺑﻄﺎﻝ‬
‫ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠ ﹴﻲ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ ﻭﺍﻟﺸﻌﺮ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺪﻣﺸﻘﻲ‪ :‬ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﻛﻮﺟﻚ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﻮﺟﻜﻲ ﺣﺪﺙ ﺑﻄﺮﺍﺑﻠﺲ ﺳﻨﺔ ﺗﺴﻊ ﻭﲬﺴﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻋﻦ ﺃﰊ ﻣﺴﻌﻮﺩ ﻛﺎﺗﺐ ﺣﺴﻨﻮﻥ‬
‫ﺍﳌﺼﺮﻱ‪ ،‬ﻭﻋﻦ ﺃﺑﻴﻪ ﻋﻠﻰ ﻭﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﳌﻨﺘﺎﺏ ﺍﻟﻌﺮﺍﻗﻲ‪ .‬ﻛﺘﺐ ﻋﻨﻪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻷﺩﺏ ﻭﺃﻧﺸﺪ ﻟﻪ ﻫﺬﻩ‬
‫ﺍﻷﺑﻴﺎﺕ‪:‬‬
‫ﻼ ﺩﻭﻳﻦ ﺍﻟﺘﺮﺍﺋﺐ‬
‫ﻭﻣﺎ ﺫﺍﺕ ﺑﻌ ﹴﻞ ﻣﺎﺕ ﻋﻨﻬﺎ ﻓﺠﺎﺀ ﹰﺓ ‪ ...‬ﻭﻗﺪ ﻭﺟﺪﺕ ﲪ ﹰ‬
‫ﺽ ﻧﺄﺕ ﻋﻦ ﻭﺍﻟﺪﻳﻬﺎ ﻛﻠﻴﻬﻤﺎ ‪ ...‬ﺗﻌﺎﻭﺭﻫﺎ ﺍﻟﻮﺭﺍﺙ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‬ ‫ﺑﺄﺭ ﹴ‬
‫ﻼ ﻭﻗﺪ ﺩﺑﻮﺍ ﺩﺑﻴﺐ ﺍﻟﻌﻘﺎﺭﺏ‬
‫ﻓﻠﻤﺎ ﺍﺳﺘﺒﺎﻥ ﺍﳊﻤﻞ ﻣﻨﻬﺎ ﺗﻨﻬﻨﻬﻮﺍ ‪ ...‬ﻗﻠﻴ ﹰ‬
‫ﻓﺠﺎﺀﺕ ﲟﻮﻟﻮ ٍﺩ ﻏﻼ ﹴﻡ ﻓﺤﻮﺯﺕ ‪ ...‬ﺗﺮﺍﺙ ﺃﺑﻴﻪ ﺍﳌﻴﺖ ﺩﻭﻥ ﺍﻷﻗﺎﺭﺏ‬
‫ﻓﻠﻤﺎ ﻏﺪﺍ ﻟﻠﻤﺎﻝ ﺭﺑﺎ ﻭﻧﺎﻓﺴﺖ ‪ ...‬ﻹﻋﺠﺎﻬﺑﺎ ﻓﻴﻪ ﻋﻴﻮﻥ ﺍﻟﻜﻮﺍﻋﺐ‬
‫ﻭﺃﺻﺒﺢ ﻣﺄﻣﻮ ﹰﻻ ﳜﺎﻑ ﻭﻳﺮﲡﻰ ‪ ...‬ﲨﻴﻞ ﺍﶈﻴﺎ ﺫﺍ ﻋﺬﺍ ﹴﺭ ﻭﺷﺎﺭﺏ‬
‫ﺃﺗﻴﺢ ﻟﻪ ﻋﺒﻞ ﺍﻟﺬﺭﺍﻋﲔ ﳐﺪﺭ ‪ ...‬ﺟﺮﺉ ﻋﻠﻰ ﺃﻗﺮﺍﻧﻪ ﻏﲑ ﻫﺎﺋﺐ‬
 ‫ﻓﻠﻢ ﻳﺒﻖ ﻣﻨﻪ ﻏﲑ ﻋﻈﻢ ﳎﺰ ﹴﺭ ‪ ...‬ﻭﲨﺠﺔ ﻟﻴﺴﺖ ﺑﺬﺍﺕ ﺫﻭﺍﺋﺐ‬
‫ﺑﺄﻭﺟﻊ ﻣﲏ ﻳﻮﻡ ﻭﻟﺖ ﺣﺪﻭﺟﻬﻢ ‪ ...‬ﻳﺆﻡ ﻬﺑﺎ ﺍﳊﺎﺩﻭﻥ ﻭﺍﺩﻱ ﻏﺒﺎﻏﺐ‬

‫ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺑﻠﺒﻞ ﺍﻟﻌﺴﻘﻼﱐ‬

‫ﺃﺑﻮ ﺍﳊﺴﲔ‪ .‬ﻣﻦ ﺷﻌﺮﻩ ﰲ ﳏﺒﻮﺏ ﺃﺯﺭﻕ ﺍﻟﻌﻴﻨﲔ‪:‬‬

‫ﺗﺪﻝ ﺑﺎﻟﺬﺍﺑﻞ ﺣﺴﻨﹰﺎ ﻭﰲ ‪ ...‬ﻃﺮﻓﻚ ﻣﺎ ﰲ ﻃﺮﻑ ﺍﻟﺬﺍﺑﻞ‬
‫ﺃﺯﺭﻕ ﻛﺎﻷﺯﺭﻕ ﻳﻮﻡ ﺍﻟﻮﻏﻰ ‪ ...‬ﻛﻼﳘﺎ ﻳﻮﺻﻒ ﺑﺎﻟﻘﺎﺗﻞ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺷﻌﺮ ﺍﻟﺬﺅﺍﺑﺔ ﻭﺍﻟﻌﺬﺍﺭ ‪ ...‬ﻗﺎﻣﺎ ﺑﻌﺬﺭﻱ ﻭﺍﻋﺘﺬﺍﺭﻱ‬
‫ﺑﺄﰊ ﺍﻟﺬﻱ ﰲ ﺧﺪﻩ ‪ ...‬ﻣﺎﺀ ﺍﻟﺼﺒﺎ ﻭﳍﻴﺐ ﻧﺎﺭ‬
‫ﺳﻜﺮﺕ ﻟﻮﺍ ﺣﻈﻪ ﻭﻗﻞ ‪ ...‬ﰊ ﻣﺎ ﻳﻔﻴﻖ ﻣﻦ ﺍﳋﻤﺎﺭ‬
‫ﻋﺎﺑﻮﺍ ﺍﻣﺘﻬﺎﱐ ﰲ ﻫﻮﺍ ‪ ...‬ﻩ ﻛﺄﻧﲏ ﺃﻧﺎ ﺑﺎﺧﺘﻴﺎﺭﻱ‬
‫ﻭﻣﻦ ﺍﻟﺼﻮﺍﺏ ﻭﻫﺎ ﻋﺬﺍ ‪ ...‬ﺭﻱ ﺷﺎﺋﺐ ﺧﻠﻊ ﺍﻟﻌﺬﺍﺭ‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ‪:‬‬
‫ﺗﻌﺮﻑ ﰲ ﻭﺟﻬﻪ ﺇﺫﺍ ﻣﺎ ‪ ...‬ﺭﺃﻳﺘﻪ ﻧﻀﺮﺓ ﺍﻟﻨﻌﻴﻢ‬
‫ﻛﺄﳕﺎ ﺧﺪﻩ ﺣﺒﺎﺏ ‪ ...‬ﺑﺖ ﺑﻪ ﻟﻴﻠﺔ ﺍﻟﺴﻠﻴﻢ‬
‫ﻭﱄ ﻏﺮﱘ ﻟﻮﻯ ﺩﻳﻮﱐ ‪ ...‬ﻟﻴﺖ ﻏﺮﺍﻣﻲ ﻋﻠﻰ ﻏﺮﳝﻲ‬

‫ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﲔ ﺍﻵﻣﺪﻱ ﺍﻟﻨﺤﻮﻱ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪ ﱘ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺧﺮﺝ ﺇﱃ ﻣﺼﺮ ﻓﺄﻗﺎﻡ ﻬﺑﺎ ﻣﻨﻘﻄﻌﹰﺎ ﺇﱃ ﺃﰊ ﺍﻟﻔﻀﻞ ﺑﻦ‬
‫ﺣﻨﺰﺍﺑﺔ ﺍﻟﻮﺯﻳﺮ‪ ،‬ﻭﺧﻄﻪ ﺻﺤﻴﺢ ﻣﻠﻴﺢ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﻟﻪ ﻣﺼﻨﻔﹰﺎ‪ .‬ﻗﻠﺖ ﺃﻧﺎ‪ :‬ﻭﻫﻮ ﻣﻦ ﻣﺸﺎﻳﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﺑﻦ ﺍﳊﺴﲔ‬
‫ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﺟﺪﺕ ﲞﻄﻪ ﻭﻗﺪ ﺃﻧﺸﺪ ﻋﻨﻪ ﺑﻴﺘﹰﺎ ﻷﰊ ﺍﳍﻴﺬﺍﻡ ﻛﻼﺏ ﺑﻦ ﲪﺰﺓ ﺍﻟﻌﻘﻴﻠﻲ ‪ -‬ﻭﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﺑﺎﺑﻪ ‪-‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎﻩ ﲨﺎﻋﺔ ﻣﻦ ﻣﺸﺎﳜﻨﺎ ﻣﻨﻬﻢ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﺍﳊﺴﻦ ﺍﻵﻣﺪﻱ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﺑﻦ ﻧﺼ ﹴﺮ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺒﺪﻉ ﻭﻛﻨﺖ ﺃﻋﺮﻓﻪ ﻗﺪﳝﺎﹰ‪ ،‬ﻭﺩﺧﻞ ﺇﱃ ﺑﻐﺪﺍﺩ ﺧﻀﻴﺒﺎ ﻓﺄﻧﻜﺮﺗﻪ ﰒ‬
‫ﻋﺮﻓﺘﻪ‪ ،‬ﻓﺠﺮﻯ ﺫﻛﺮ ﺷﻌﺮﺍﺀ ﺍﳌﺼﺮﻳﲔ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﳍﻢ ﺷﻴﺌﹰﺎ ﻧﺎﺻﻌﹰﺎ ﻓﻘﺎﻝ ﱄ‪ :‬ﻛﺎﻥ ﺍﻵﻣﺪﻱ ﻳﺘﻮﱃ ﺃﺭﺯﺍﻕ‬
‫ﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﳌﺘﻌﻄﻠﲔ ﻭﺍﻷﺷﺮﺍﻑ ﻭﺍﻟﻜﺘﺎﺏ ﻭﻛﺎﻥ ﺧﻀﻴﺒﺎﹰ‪ ،‬ﻭﱂ ﻳﺴﻤﻪ ﱄ ﻭﻻﻛﻨﺎﻩ‪ ،‬ﻭﻻﺃﻋﻠﻢ ﻫﻞ ﻫﻮ ﺍﻟﻨﺤﻮﻱ‬
‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﳌﻮﺍﺯﻧﺔ ﺃﻭ ﻏﲑﻩ؟ ﺇﻻ ﺃﱐ ﺃﺫﻛﺮ ﻣﺎ ﺣﻜﺎﻩ ﻗﺎﻝ‪ :‬ﻣﻨﻊ ﺍﳊﺴﲔ ﺑﻦ ﺑﺸﺮ ﺍﻟﻜﺎﺗﺐ ﺍﳌﺼﺮﻱ ﺃﺭﺯﺍﻗﻪ‬
‫ﻓﻌﻤﻞ ﻓﻴﻪ ﻗﻄﻌ ﹰﺔ ﺃﻭﳍﺎ‪:‬‬
‫ﺇﻥ ﻃﻐﻰ ﺍﻵﻣﺪﻯ ﻃﻐﻴﺎﻥ ﻣﺜ ﹴﺮ ‪ ...‬ﺭﺍﺷﻪ ﺍﻟﺪﻫﺮ ﻓﺎﳌﺮﻳﺶ ﳛﺺ‬
‫ﺃﻳﻬﺎ ﺍﻵﻣﺪﻯ ﻋﻘﻠﻚ ﻗﺪ ﺩ ‪ ...‬ﻝ ﻋﻠﻰ ﺃﻥ ﺁﻣﺪ ﺍﻟﻴﻮﻡ ﲪﺺ‬
 ‫ﺇﻥ ﺣﺮﺻﹰﺎ ﻳﺪﻋﻮ ﺇﱃ ﻗﻄﻌﻚ ﺍﻷﺭ ‪ ...‬ﺯﺍﻕ ﻓﻴﻨﺎ ﻋﻠﻰ ﻫﻼﻛﻚ ﺣﺮﺹ‬
‫ﺑﺴﻮﺍﺩ ﺍﻟﺴﻤﺎﺩ ﲣﻀﺐ ﻳﺎﺷﻲ ‪ ...‬ﺥ ﻓﻤﻦ ﺫﺍ ﺳﻮﺍﺩﻩ ﻣﺎﻳﺒﺺ‬
‫ﺃﻟﻖ ﻓﻴﻪ ﻋﻔﺼﹰﺎ ﻓﺈﻧﻚ ﲢﺘﺎ ‪ ...‬ﺝ ﺇﱃ ﺍﻟﻌﻔﺺ ﺣﲔ ﻳﻌﻜﺲ ﻋﻔﺺ‬
‫ﻓﻘﻠﺖ‪ :‬ﺗﻨﺸﺪ ﻫﺬﺍ ﻭﺃﻧﺖ ﺧﻀﻴﺐ؟ ﻓﻘﺎﻝ‪ :‬ﺍﳉﻴﺪ ﻳﺮﻭﻱ ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ ﻓﻴﻪ ﺩﻕ ﺍﻟﺒﺎﺏ‬

‫ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻰ ﺍﻟﻀﺮﻳﺮ‪ ،‬ﺍﻷﺻﻔﻬﺎﱐ ﺍﻟﻨﺤﻮﻱ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﺎﻗﻮﱄ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳉﺎﻣﻊ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺷﺎﺡ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﰲ ﺍﻟﻨﺤﻮ ﻭ‬
‫ﺍﻹﻋﺮﺍﺏ ﻛﻌﺒﺔ ﳍﺎ ﺃﻓﺎﺿﻞ ﺍﻟﻌﺼﺮ ﺳﺪﻧﺔ‪ ،‬ﻭﻟﻠﻔﻀﻞ ﻓﻴﻪ ﺑﻌﺪ ﺧﻔﺎﺋﻪ ﺃﺳﻮﺓ ﺣﺴﻨﺔ‪ ،‬ﻭﻗﺪ ﺑﻌﺚ ﺇﱃ ﺧﺮﺍﺳﺎﻥ ﺑﻴﺖ‬
‫ﺲ ﻭﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻭﻫﻮ‪:‬‬ ‫ﺍﻟﻔﺮﺯﺩﻕ ﺍﳌﺸﻬﻮﺭ ﰲ ﺷﻬﻮﺭ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻓﻠﻴﺴﺖ ﺧﺮﺍﺳﺎﻥ ﺍﻟﱵ ﻛﺎﻥ ﺧﺎﻟﺪ ‪ ...‬ﻬﺑﺎ ﺃﺳﺪﹰﺍ ﺇﺫ ﻛﺎﻥ ﺳﻴﻔﹰﺎ ﺃﻣﲑﻫﺎ‬
‫ﻭﻛﺘﺐ ﻛﻞ ﻓﺎﺿ ﹴﻞ ﻣﻦ ﻓﻀﻼﺀ ﺧﺮﺍﺳﺎﻥ ﳍﺬﺍ ﺍﻟﺒﻴﺖ ﺷﺮﺣﹰﺎ ﰒ ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﺳﺘﺪﺭﻙ ﻋﻠﻰ ﺃﰊ ﻋﻠﻰ ﺍﻟﻔﺴﻮﻯ‬
‫ﻭﻋﺒﺪﺝ ﺍﻟﻘﺎﻫﺮ ﻭﻟﻪ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ‪ ،‬ﻭﻣﻦ ﻧﻈﺮ ﰲ ﺗﺼﺎﻧﻴﻔﻪ ﻋﻠﻢ ﺃﻧﻪ ﻻﺣﻖ ﺳﺒﻖ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻭﻗﻴﻞ ﻣﻦ ﻣﻨﻈﻮﻣﻪ‪:‬‬
‫ﺃﺣﺒﺐ ﺍﻟﻨﺤﻮ ﻣﻦ ﺍﻟﻌﻠﻢ ﻓﻘﺪ ‪ ...‬ﻳﺪﺭﻙ ﺍﳌﺮﺀ ﺑﻪ ﺃﻋﻠﻰ ﺍﻟﺸﺮﻑ‬
‫ﺇﳕﺎ ﺍﻟﻨﺤﻮﻯ ﰲ ﳎﻠﺴﻪ ‪ ...‬ﻛﺸﻬﺎﺏ ﺛﺎﻗﺐ ﺑﲔ ﺍﻟﺴﺪﻑ‬
‫ﳜﺮﺝ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻓﻴﻪ ﻛﻤﺎ ‪ ...‬ﲣﺮﺝ ﺍﻟﺪﺭﺓ ﻣﻦ ﺟﻮﻑ ﺍﻟﺼﺪﻑ‬
‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﺑﻌﺪ ﺫﻟﻚ ﲢﻘﻖ ﺃﻥ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻣﻦ ﺇﻧﺸﺎﺩﻩ ﻻ ﻣﻦ ﺇﻧﺸﺎﺋﻪ‪ .‬ﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺷﺮﺡ‬
‫ﺍﻟﻠﻤﻊ‪ ،‬ﻭﻛﺘﺎﺏ ﻛﺸﻒ ﺍﳌﺸﻜﻼﺕ ﻭﺇﻳﻀﺎﺡ ﺍﳌﻌﻀﻼﺕ ﰲ ﻋﻠﻞ ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻗﺮﺃﺕ ﰲ ﺧﺎﲤﺔ ﻛﺘﺎﺏ ﺍﳌﺸﻜﻼﺕ‬
‫ﻟﻠﺠﺎﻣﻊ ﻫﺬﺍ ﻣﺎﺻﻮﺭﺗﻪ‪ :‬ﻭﻗﺪ ﺃﻣﻠﻠﺘﻪ ﺑﻌﺪ ﺗﺼﻨﻴﻒ ﻛﺘﺎﺏ ﺍﳉﻮﻫﺮ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﺠﻤﻟﻤﻞ ﻛﺘﺎﺏ ﺍﻻﺳﺘﺪﺭﺍﻙ ﻋﻠﻰ ﺃﰊ‬
‫ﻋﻠﻲﹴ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺒﻴﺎﻥ ﰲ ﺷﻮﺍﻫﺪ ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻭﺳﺄﲨﻊ ﻟﻚ ﻛﺘﺎﺑﹰﺎ ﺃﺫﻛﺮ ﻓﻴﻪ ﺍﻷﻗﺎﻭﻳﻞ ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ ﺩﻭﻥ ﺍﻹﻋﺮﺍﺏ‬
‫ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺼﻨﺎﻋﺔ ﻣﻨﻬﺎ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ‬

‫ﻫﻮ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺜﻤﺎﻥ ﻣﻦ ﻭﻟﺪ ﻬﺑﻤﻦ ﺑﻦ ﻓﲑﻭﺯ ﻣﻮﱃ ﺑﲏ ﺃﺳﺪ ﺍﻟﻨﺤﻮﻱ‪ .‬ﺃﺣﺪ‬
‫ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﺴﺒﻌﺔ ﺍﻟﻘﺮﺍﺀ ﺍﳌﺸﻬﻮﺭﻳﻦ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﺍﺳﺘﻮﻃﻦ ﺑﻐﺪﺍﺩ‬
‫ﻭﺭﻭﻯ ﺍﳊﺪﻳﺚ ﻭﺻﻨﻒ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻣﺎﺕ ﺑﺎﻟﺮﻱ ﺻﺤﺒﻪ ﺍﻟﺮﺷﻲ ﻋﻠﻰ ﻣﺎ ﻧﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺔ‬
‫ﺃﻭ ﺛﻼﺙ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﻗﻴﻞ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺳﻨﺔ ﺗﺴﻊ ﻭﲦﺎﻧﲔ‪ ،‬ﻭﻗﺎﻝ ﻣﻬﺪﻯ ﺑﻦ ﺳﺎﺑ ﹴﻖ‪ :‬ﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ‬
‫ﻭﻣﺎﺋﺔ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻔﻘﻴﻪ ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺷﻴﺪ‪ :‬ﺍﻟﻴﻮﻡ ﺫﻫﺐ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪:‬‬
‫ﺇﻥ ﻋﻤﺮ ﺍﻟﻜﺴﺎﺋﻲ ﺑﻠﻎ ﺳﺒﻌﲔ ﺳﻨﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﻣﺆﺩﺑﹰﺎ ﻟﻮﻟﺪ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﻛﺎﻥ ﺃﺛﲑﹰﺍ ﻋﻨﺪ ﺍﳋﻠﻴﻔﺔ ﺣﱴ ﺃﺧﺮﺟﻪ ﻣﻦ ﻃﺒﻘﺔ ﺍﳌﺆﺩﺑﲔ ﺇﱃ ﻃﺒﻘﺔ ﺍﳉﻠﺴﺎﺀ‬
‫ﻭﺍﳌﺆﺍﻧﺴﲔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﻗﺪ ﻗﺮﺃ ﻋﻠﻰ ﲪﺰﺓ ﺍﻟﺰﻳﺎﺕ ﰒ ﺍﺧﺘﺎﺭ ﻟﻨﻔﺴﻪ ﻗﺮﺍﺀ ﹰﺓ‪ .‬ﻭﲰﻊ ﻣﻦ ﺳﻠﻴﻤﺎﻥ ﺍﺑﻦ ﺃﺭﻗﻢ ﻭﺃﰊ‬
 ‫ﺵ‪ .‬ﻭﰲ ﺍﻟﻘﺮﺍﺀ ﺁﺧﺮ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻜﺴﺎﺋﻲ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﺍﲰﻪ ﳏﻤﺪ ﺑﻦ ﳛﲕ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻦ ﳎﺎﻫ ٍﺪ ﻋﻦ‬ ‫ﺑﻜﺮ ﺑﻦ ﻋﻴﺎ ﹴ‬
‫ﺧﻠﻒ ﺑﻦ ﻫﺸﺎ ﹴﻡ ﺍﻟﻨﺮﺍﺯ‪.‬‬
‫ﺣﺪﺙ ﺍﳋﻄﻴﺐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺇﳕﺎ ﺗﻌﻠﻢ ﺍﻟﻜﺴﺎﺋﻲ ﺍﻟﻨﺤﻮﻱ ﻋﻠﻰ ﻛﱪﹴ‪ ،‬ﻭﺳﺒﺒﻪ ﺃﻧﻪ ﺟﺎﺀ ﺇﱃ ﻗﻮﻡ ﻣﻦ ﺍﳍﺒﺎﺭﻳﲔ‬
‫ﻭﻗﺪ ﺃﻋﻴﺎ ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﻗﺪ ﻋﻴﻴﺖ‪ .‬ﻓﻘﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺃﲡﺎﻟﺴﻨﺎ ﻭﺃﻧﺖ ﺗﻠﺤﻦ؟ ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﳊﻨﺖ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻛﻨﺖ ﺃﺭﺩﺕ‬
‫ﻣﻦ ﺍﻧﻘﻄﺎﻉ ﺍﳊﻴﻠﺔ ﻭﺍﻟﺘﺤﲑ ﰲ ﺍﻷﻣﺮ ﻓﻘﻞ ﻋﻴﻴﺖ ﳐﻔﻔﺎﹰ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﺃﺭﺩﺕ ﻣﻦ ﺍﻟﺘﻌﺐ ﻓﻘﻞ ﺃﻋﻴﻴﺖ‪ ،‬ﻓﺄﻧﻒ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﰒ ﻗﺎﻡ ﻣﻦ ﻓﻮﺭﻩ ﺫﻟﻚ ﻓﺴﺄﻝ ﻣﻦ ﻳﻌﻠﻢ ﺍﻟﻨﺤﻮ؟ ﻓﺄﺭﺷﺪﻭﻩ ﺇﱃ ﻣﻌﺎ ٍﺫ ﺍﳍﺮﺍﺀ ﻓﻠﺰﻣﻪ ﺣﱴ ﺃﻧﻔﺪ ﻣﺎ ﻋﻨﺪﻩ‪،‬‬
‫ﰒ ﺧﺮﺝ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻓﻠﻘﻰ ﺍﳋﻠﻴﻞ ﻭﺟﻠﺲ ﰲ ﺣﻠﻘﺘﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ ﻣﻦ ﺍﻷﻋﺮﺍﺏ‪ :‬ﺗﺮﻛﺖ ﺃﺳﺪ ﺍﻟﻜﻮﻓﺔ ﻭﲤﻴﻤﻬﺎ‬
‫ﻭﻋﻨﺪﻫﺎ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺟﺌﺖ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﺨﻠﻴﻞ‪ :‬ﻣﻦ ﺃﻳﻦ ﺃﺧﺬﺕ ﻋﻠﻤﻚ ﻫﺬﺍ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﺑﻮﺍﺩﻱ ﺍﳊﺠﺎﺯ‬
‫ﻭﳒ ٍﺪ ﻭﻬﺗﺎﻣﺔ‪ ،‬ﻓﺨﺮﺝ ﻭﺭﺟﻊ‪ .‬ﻭﻗﺪ ﺃﻧﻔﺪ ﲬﺲ ﻋﺸﺮﺓ ﻗﻨﻴﻨﺔ ﺣﱪﺍ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻦ ﺍﻟﻌﺮﺏ ﺳﻮﻯ ﻣﺎ ﺣﻔﻆ‪ ،‬ﻓﻠﻢ‬
‫ﻳﻜﻦ ﻟﻪ ﻫﻢ ﻏﲑ ﺍﻟﺒﺼﺮﺓ ﻭﺍﳋﻠﻴﻞ‪ ،‬ﻓﻮﺟﺪ ﺍﳋﻠﻴﻞ ﻗﺪ ﻣﺎﺕ ﻭﺟﻠﺲ ﰲ ﻣﻮﺿﻌﻪ ﻳﻮﻧﺲ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻓﻤﺮﺕ ﺑﻴﻨﻬﻤﺎ‬
‫ﻣﺴﺎﺋﻞ ﺃﻗﺮ ﻟﻪ ﻳﻮﻧﺲ ﻓﻴﻬﺎ‪ ،‬ﻭﺻﺪﺭﻩ ﻣﻮﺿﻌﻪ‪.‬‬

‫ﻭﺣﺪﺙ ﺍﳋﻄﻴﺐ ﺃﻳﻀﹰﺎ ﺑﺈﺳﻨﺎ ٍﺩ ﺭﻓﻌﻪ ﺇﱃ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﺑﻦ ﻣﻮﺳﻰ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻠﻜﺴﺎﺋﻲ‪ :‬ﱂ ﲰﻴﺖ ﺍﻟﻜﺴﺎﺋﻲ؟ ﻗﺎﻝ‪:‬‬
‫ﻷﱐ ﺃﺣﺮﻣﺖ ﰲ ﻛﺴﺎ ٍﺀ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﻴﻞ ﻓﻴﻪ ﻗﻮﻝ ﺁﺧﺮ‪ ،‬ﻭﺫﻛﺮ ﺇﺳﻨﺎﺩﹰﺍ ﺭﻓﻌﻪ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﳌﺮﻭﺯﻯ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ‬
‫ﺧﻠﻒ ﺑﻦ ﻫﺸﺎﻡ ﱂ ﲰﻰ ﺍﻟﻜﺴﺎﺋﻲ ﻛﺴﺎﺋﻴﺎﹰ؟ ﻓﻘﺎﻝ‪ :‬ﺩﺧﻞ ﺍﻟﻜﺴﺎﺋﻲ ﺍﻟﻜﻮﻓﺔ ﻓﺠﺎﺀ ﺇﱃ ﻣﺴﺠﺪ ﺍﻟﺴﺒﻴﻊ ﻭﻛﺎﻥ ﲪﺰﺓ‬
‫ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺰﻳﺎﺕ ﻳﻘﺮﺉ ﻓﻴﻪ‪ ،‬ﻓﺘﻘﺪﻡ ﺍﻟﻜﺴﺎﺋﻲ ﻣﻊ ﺃﺫﺍﻥ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﺠﻠﺲ ﻭﻫﻮ ﻣﻠﺘﻒ ﺑﻜﺴﺎﺀ ﻣﻦ ﺍﻟﱪﺩ ﻛﺎﻥ‬
‫ﺃﺳﻮﺩ‪ ،‬ﻓﻼ ﺻﻠﻰ ﲪﺰﺓ ﻗﺎﻝ‪ :‬ﻣﻦ ﺗﻘﺪﻡ ﺍﻟﻮﻗﺖ ﻳﻘﺮﺃ؟ ﻗﻴﻞ ﻟﻪ ﺍﻟﻜﺴﺎﺋﻲ ﺃﻭﻝ ﻣﻦ ﺗﻘﺪﻡ ﻳﻌﻨﻮﻥ ﺻﺎﺣﺐ ﺍﻟﻜﺴﺎﺀ‪،‬‬
‫ﻓﺮﻣﻘﻪ ﺍﻟﻘﻮﻡ ﺑﺄﺑﺼﺎﺭﻫﻢ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺣﺎﺋﻜﹰﺎ ﻓﺴﻴﻘﺮﺃ ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻼﺣﹰﺎ ﻓﺴﻴﻘﺮﺃ ﺳﻮﺭﺓ ﻃﻪ‪،‬‬
‫ﻓﺴﻤﻌﻬﻢ ﻓﺎﺑﺘﺪﺃ ﺑﺴﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺇﱃ ﻗﺼﺔ ﺍﻟﺬﺋﺐ ﻗﺮﺃ ﻓﺄﻛﻠﻪ ﺍﻟﺬﻳﺐ ﺑﻐﲑ ﳘﺰﹴ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺰﻳﺎﺕ‪:‬‬
‫ﺑﺎﳍﻤﺰ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻭﻛﺬﻟﻚ ﺃﳘﺰ ﺍﳊﻮﺕ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻓﺎﻟﺘﻘﻤﻪ ﺍﳊﻮﺕ(‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﻗﺎﻝ‪ ،‬ﻓﻠﻢ ﳘﺰﺕ‬
‫ﺍﻟﺬﺋﺐ ﻭﱂ ﻬﺗﻤﺰ ﺍﳊﻮﺕ؟ ﻭﻫﺬﺍ ﻓﺄﻛﻠﻪ ﺍﻟﺬﺋﺐ‪ ،‬ﻭﻫﺬﺍ ﻓﺎﻟﺘﻘﻤﻪ ﺍﳊﻮﺕ‪ .‬ﻓﺮﻓﻊ ﲪﺰﺓ ﺑﺼﺮﻩ ﺇﱃ ﺧﻼ ٍﺩ ﺍﻷﺣﻮﺍﻝ‬
‫ﻭﻛﺎﻥ ﺃﲨﻞ ﻏﻠﻤﺎﻧﻪ ﻓﺘﻘﺪﻡ ﺇﻟﻴﻪ ﰲ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻓﻨﺎﻇﺮﻭﺍ ﻓﻠﻢ ﻳﺼﻴﺒﻮﺍ ﺷﻴﺌﹰﺎ ﻓﻘﺎﻝ‪ :‬ﺃﻓﺪﻧﺎ ‪ -‬ﺭﲪﻚ ﺍﷲ‬
‫‪ ، -‬ﻓﻘﺎﻝ ﳍﻢ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﺗﻔﻬﻤﻮﺍ ﻋﻦ ﺍﳊﺎﺋﻚ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻧﺴﺒﺖ ﺍﻟﺮﺟﻞ ﺇﱃ ﺍﻟﺬﺋﺐ ﻗﺪ ﺍﺳﺘﺬﺃﺏ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻟﻮ‬
‫ﻗﻠﺖ‪ :‬ﻗﺪ ﺍﺳﺘﺬﺍﺏ ﺑﻐﲑ ﳘﺰ ﻟﻜﻨﺖ ﺇﳕﺎ ﻧﺴﺒﺘﻪ ﺇﺍﱃ ﺍﳍﺰﺍﻝ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺍﺳﺘﺬﺍﺏ ﺍﻟﺮﺟﻞ‪ :‬ﺇﺫﺍ ﺍﺳﺘﺬﺍﺏ ﺷﺤﻤﻪ ﺑﻐﲑ‬
‫ﳘ ﹴﺰ‪ .‬ﻭﺇﺫﺍ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﳊﻮﺕ ﺗﻘﻮﻝ‪ :‬ﻗﺪ ﺍﺳﺘﺤﺎﺕ ﺍﻟﺮﺟﻞ ﺃﻱ ﻛﺜﺮ ﺃﻛﻠﻪ‪ ،‬ﻷﻥ ﺍﳊﻮﺕ ﻳﺄﻛﻞ ﻛﺜﲑﺍ ﻭﻻﳚﻮﺯ ﻓﻴﻪ‬
‫ﲎ ﺁﺧﺮ ﻻﺗﺴﻘﻂ ﺍﳍﻤﺰﺓ ﻣﻦ ﻣﻔﺮﺩﻩ ﻭﻻ ﻣﻦ ﲨﻌﻪ‬
‫ﺍﳍﻤﺰ‪ ،‬ﻓﻠﺘﻠﻚ ﺍﻟﻌﻠﺔ ﳘﺰ ﺍﻟﺬﺋﺐ ﻭﱂ ﻳﻬﻤﺰ ﺍﳊﻮﺕ‪ ،‬ﻭﻓﻴﻪ ﻣﻌ ً‬
‫ﻭﺃﻧﺸﺪﻫﻢ‪:‬‬
‫ﺏ ﺿﺎﺭﻳﺎﺕ‬‫ﺃﻳﻬﺎ ﺍﻟﺬﺋﺐ ﻭﺍﺑﻨﻪ ﻭﺃﺑﻮﻩ ‪ ...‬ﺃﻧﺖ ﻋﻨﺪﻱ ﻣﻦ ﺃﺫﺅ ﹴ‬
‫ﻗﺎﻝ‪ :‬ﻓﺴﻤﻰ ﺍﻟﻜﺴﺎﺋﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ .‬ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﺃﻋﻠﻢ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺭﻫﻖ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﻳﺪﱘ ﺷﺮﺏ ﺍﻟﻨﺒﻴﺬ ﻭﳚﺎﻫﺮ ﺑﺎﲣﺎﺫ ﺍﻟﻐﻠﻤﺎﻥ ﺍﻟﺮﻭﻗﺔ ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﺿﺎﺑﻄﹰﺎ ﻗﺎﺭﺋﹰﺎ ﻋﺎﳌﹰﺎ‬
‫ﺑﺎﻟﻌﺮﺑﻴﺔ ﺻﺪﻭﻗﹰﺎ‪.‬‬
 ‫ﻭﺣﺪﺙ ﺍﳌﺰﺭﺑﺎﱐ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﻜﺴﺎﺋﻲ ﻗﺎﻝ‪ :‬ﺃﺣﻀﺮﱐ ﺍﻟﺮﺷﻴﺪ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ‬
‫ﺧﻼﻓﺘﻪ‪ ،‬ﻓﺄﺧﺮﺝ ﺇﱃ ﳏﻤﺪﹰﺍ ﺍﻷﻣﲔ ﻭﺑﻌﺒﺪ ﺍﷲ ﺍﳌﺄﻣﻮﻥ ﻛﺄﻬﻧﻤﺎ ﺑﺪﺭﺍﻥ ﻓﻘﺎﻝ‪ :‬ﺍﻣﺘﺤﻨﻬﻤﺎ ﺑﺸﻲﺀٍ‪ ،‬ﻓﻤﺎ ﺳﺄﻟﺘﻬﻤﺎ ﻋﻦ‬
‫ﺷﻲﺀ ﺇﻻ ﺃﺣﺴﻨﺎ ﺍﳉﻮﺍﺏ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻛﻴﻒ ﺗﺮﺍﳘﺎ؟ ﻓﻘﻠﺖ‪:‬‬
‫ﺃﺭﻯ ﻗﻤﺮﻱ ﺃﻓ ﹴﻖ ﻭﻓﺮﻋﻲ ﺑﺸﺎﻣ ٍﺔ ‪ ...‬ﻳﺰﻳﻨﻬﻤﺎ ﻋﺮﻕ ﻛﺮﱘ ﻭﳏﺘﺪ‬
‫ﻳﺴﺪﺍﻥ ﺁﻓﺎﻕ ﺍﻟﺴﻤﺎﺀ ﻬﺑﻤٍﺔ ‪ ...‬ﻳﺆﻳﺪﻫﺎ ﺣﺰﻡ ﻭﺭﺃﻯ ﻭﺳﺆﺩﺩ‬
‫ﺳﻠﻴﻠﻲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺣﺎﺋﺰﻱ ‪ ...‬ﻣﻮﺍﺭﻳﺚ ﻣﺎ ﺃﺑﻘﻰ ﺍﻟﻨﱯ ﳏﻤﺪ‬
‫ﺣﻴﺎﺓ ﻭﺧﺼﺐ ﻟﻠﻮﱃ ﻭﺭﲪﺔ ‪ ...‬ﻭﺣﺮﺏ ﻷﻋﺪﺍ ٍﺀ ﻭﺳﻴﻒ ﻣﻬﻨﺪ‬
‫ﰒ ﻗﻠﺖ‪ :‬ﻓﺮﻉ ﺯﻛﺎ ﺃﺻﻠﻪ‪ ،‬ﻭﻃﺎﺏ ﻣﻐﺮﺳﻪ‪ ،‬ﻭﲤﻜﻨﺖ ﻓﺮﻭﻋﻪ‪ ،‬ﻭﻋﺬﺑﺖ ﻣﺸﺎﺭﺑﻪ‪ ،‬ﺁﻭﺍﳘﺎ ﻣﻠﻚ ﺃﻏﺮ‪ ،‬ﻧﺎﻓﺬ ﺍﻷﻣﺮ‪،‬‬
‫ﻋﻈﻴﻢ ﺍﳊﻠﻢ‪ ،‬ﺃﻋﻼﳘﺎ ﻓﻌﻠﻮﺍ‪ ،‬ﻭﲰﺎ ﻬﺑﻤﺎ ﻓﺴﻤﻮﺍ‪ ،‬ﻓﻬﻤﺎ ﻳﺘﻄﺎﻭﻻﻥ ﺑﻄﻮﻟﻪ‪ ،‬ﻭﻳﺴﺘﻀﻴﺌﺎﻥ ﺑﻨﻮﺭﻩ‪ ،‬ﻭﻳﻨﻄﻘﺎﻥ ﺑﻠﺴﺎﻧﻪ‪- ،‬‬
‫ﻓﺄﻣﺘﻊ ﺍﷲ ‪ -‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻬﺑﻤﺎ‪ ،‬ﻭﺑﻠﻐﻪ ﺍﻷﻣﻞ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺗﻔﻘﺪﳘﺎ‪ ،‬ﻓﻜﻨﺖ ﺃﺧﺘﻠﻒ ﺇﻟﻴﻬﻤﺎ ﰲ ﺍﻷﺳﺒﻮﻉ ﻃﺮﰲ‬
‫ﻬﻧﺎﺭﳘﺎ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳋﻄﻴﺐ ﺑﺈﺳﻨﺎ ٍﺩ ﺭﻓﻌﻪ ﺇﱃ ﺳﻠﻤﺔ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻋﻨﺪ ﺍﳌﻬﺪﻱ ﻣﺆﺩﺏ ﻳﺆﺩﺏ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻓﺪﻋﺎﻩ ﺍﳌﻬﺪﻱ ﻳﻮﻣﹰﺎ‬
‫ﻭﻫﻮ ﻳﺴﺘﺎﻙ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻛﻴﻒ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﺴﻮﺍﻙ؟ ﻗﺎﻝ‪ :‬ﺍﺳﺘﻚ ﻳﺎﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻘﺎﻝ ﺍﳌﻬﺪﻱ‪ :‬ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ‬
‫ﺭﺍﺟﻌﻮﻥ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺍﻟﺘﻤﺴﻮﺍ ﻟﻨﺎ ﻣﻦ ﻫﻮ ﺃﻓﻬﻢ ﻣﻦ ﺫﺍ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺭﺟﻞ ﻳﻘﺎﻝ ﻟﻪ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻗﺪﻡ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ﻗﺮﻳﺒﹰﺎ ﻓﻜﺘﺐ ﺑﺈﺯﻋﺎﺟﻪ ﻣﻦ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻓﺴﺎﻋﺔ ﺩﺧﻞ ﻋﻠﻴﻪ ﻗﺎﻝ‪ :‬ﻳﺎ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻟﺒﻴﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻴﻒ ﺗﺄﻣﺮ ﻣﻦ ﺍﻟﺴﻮﺍﻙ؟ ﻗﺎﻝ‪ :‬ﺳﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ ﻭﺃﺻﺒﺖ‪ ،‬ﻭﺃﻣﺮ‬
‫ﻟﻪ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ‪.‬‬

‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﻋﻦ ﺍﺑﻦ ﻗﺎﺩ ﹴﻡ ﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ ﻗﺎﻝ‪ :‬ﺣﺠﺠﺖ ﻣﻊ ﺍﻟﺮﺷﻴﺪ ﻓﻘﺪﻣﺖ ﻟﺒﻌﺾ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﻓﺼﻠﻴﺖ ﻓﻘﺮﺃﺕ‪) :‬ﺫﺭﻳ ﹰﺔ ﺿﻌﺎﻓﹰﺎ ﺧﺎﻓﻮﺍ ﻋﻠﻴﻬﻢ(‪ ،‬ﻓﺄﻣﻠﺖ ﺿﻌﺎﻓﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﲰﻠﺖ ﺿﺮﺑﻮﱐ ﺑﺎﻟﻨﻌﺎﻝ ﻭﺍﻷﻳﺪﻱ‬
‫ﻭﻏﲑ ﺫﻟﻚ ﺣﱴ ﻏﺸﻲ ﻋﻠﻲ‪ ،‬ﻭﺍﺗﺼﻞ ﺍﳋﱪ ﺑﺎﻟﺮﺷﻴﺪ ﻓﻮﺟﻪ ﲟﻦ ﺍﺳﺘﻨﻘﺬﱐ‪ ،‬ﻓﻠﻤﺎ ﺟﺌﺘﻪ ﻗﺎﻝ ﱄ‪ :‬ﻣﺎ ﺷﺄﻧﻚ؟ ﻓﻘﻠﺖ‬
‫ﻟﻪ‪ :‬ﻗﺮﺃﺕ ﳍﻢ ﺑﺒﻌﺾ ﻗﺮﺍﺓ ﲪﺰﺓ ﺍﻟﺮﺩﻳﺌﺔ ﻓﻔﻌﻠﻮﺍ ﰊ ﻣﺎ ﺑﻠﻎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﺌﺲ ﻣﺎ ﺻﻨﻌﺖ‪ ،‬ﰒ ﺗﺮﻙ‬
‫ﺍﻟﻜﺴﺎﺋﻲ ﻛﺜﲑﹰﺍ ﻣﻦ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﻭﺣﺪﺙ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺍﻷﲪﺮ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪ :‬ﺩﺧﻞ ﺃﺑﻮ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻲ ‪ -‬ﻭﻗﺎﻝ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔ ﹴﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ‪ -‬ﻋﻠﻰ ﺍﻟﺮﺷﻴﺪ ﻭﻋﻨﺪﻩ ﺍﻟﻜﺴﺎﺋﻲ ﳛﺪﺛﻪ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻗﺪ ﺳﻌﺪ ﺑﻚ‬
‫ﻫﺬﺍ ﺍﻟﻜﻮﰲ ﻭﺷﻐﻠﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺷﻴﺪ‪ :‬ﺍﻟﻨﺤﻮ ﻳﺴﺘﻔﺮﻏﲏ‪ ،‬ﻷﻧﲏ ﺃﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺍﻟﻘﺮﺍﻥ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻓﻘﺎﻝ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﳊﺴﻦ‪ ،‬ﺃﻭ ﺃﺑﻮ ﻳﻮﺳﻒ‪ :‬ﺇﻥ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺇﺫﺍ ﺑﻠﻎ ﻓﻴﻪ ﺍﻟﺮﺟﻞ ﺍﻟﻐﺎﻳﺔ ﺻﺎﺭ ﻣﻌﻠﻤﹰﺎ‪ .‬ﻭﺍﻟﻔﻘﻪ ﺇﺫﺍ ﻋﺮﻑ ﺍﻟﺮﺟﻞ ﻣﻨﻪ‬
‫ﲨﻠﺔ ﺻﺎﺭ ﻗﺎﺿﻴﹰﺎ‪ .‬ﻓﻘﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﺃﻧﺎ ﺃﻓﻀﻞ ﻣﻨﻚ‪ ،‬ﻷﱐ ﺃﺣﺴﻦ ﻣﺎ ﲢﺴﻦ‪ ،‬ﻭﺃﺣﺴﻦ ﻣﺎﻻﲢﺴﻦ‪ ،‬ﰒ ﺍﻟﺘﻔﺖ ﺇﱃ‬
‫ﺍﻟﺮﺷﻴﺪ ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺭﺃﻯ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﺄﺫﻥ ﻟﻪ ﰲ ﺟﻮﺍﰊ ﻋﻦ ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﻀﺤﻚ ﺍﻟﺮﺷﻴﺪ ﻭﻗﺎﻝ‪ :‬ﺃﺑﻠﻐﺖ‬
‫ﻳﺎ ﻛﺴﺎﺋﻲ ﺇﱃ ﻫﺬﺍ؟ ﰒ ﻗﺎﻝ ﻷﰊ ﻳﻮﺳﻒ‪ :‬ﺃﺟﺒﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﻟﺮﺟ ﹴﻞ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ ﺃﻧﺖ ﻃﺎﻟﻖ ﺇﻥ‬
‫ﺩﺧﻠﺖ ﺍﻟﺪﺍﺭ؟ ﻓﻘﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ‪ :‬ﺧﻄﺄ‪ ،‬ﺇﺫﺍ ﻓﺘﺤﺖ ﺃﻥ ﻓﻘﺪ ﻭﺟﺐ ﺍﻷﻣﺮ‪ ،‬ﻭﺇﺫﺍ ﻛﺴﺮﺕ ﻓﺈﻧﻪ ﱂ ﻳﻘﻊ ﺍﻟﻄﻼﻕ‬
‫ﺑﻌﺪ‪ .‬ﻓﻨﻈﺮ ﺃﺑﻮ ﻳﻮﺳﻒ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﻟﻨﺤﻮ‪.‬‬
 ‫ﻭﺣﺪﺙ ﺃﻳﻀﺎ ﻋﻤﻦ ﲰﻊ ﺍﻟﻜﺴﺎﺋﻲ ﻳﻘﻮﻝ‪ :‬ﺍﺟﺘﻤﻌﺖ ﺃﻧﺎ ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻲ ﻋﻨﺪ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻓﺠﻌﻞ ﺃﺑﻮ‬
‫ﻳﻮﺳﻒ ﻳﺬﻡ ﺍﻟﻨﺤﻮ ﻭﻳﻘﻮﻝ‪ :‬ﻭﻣﺎ ﺍﻟﻨﺤﻮ؟ ﻓﻘﻠﺖ ‪ -‬ﻭﺃﺭﺩﺕ ﺃﻥ ﺃﻋﻠﻤﻪ ﻓﻀﻞ ﺍﻟﻨﺤﻮ ‪ : -‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺭﺟﻞ ﻗﺎﻝ‬
‫ﻟﺮﺟﻞ‪ :‬ﺃﻧﺎ ﻗﺎﺗﻞ ﻏﻼﻣﻚ؟ ﻭﻗﺎﻝ ﻟﻪ ﺁﺧﺮ‪ :‬ﺃﻧﺎ ﻗﺎﺗﻞ ﻏﻼﻣﻚ‪ ،‬ﺃﻳﻬﻤﺎ ﻛﻨﺖ ﺗﺄﺧﺬ ﺑﻪ؟ ﻗﺎﻝ ﺁﺧﺬﳘﺎ ﲨﻴﻌﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬
‫ﻫﺎﺭﻭﻥ‪ :‬ﺃﺧﻄﺄﺕ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻋﻠﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺎﺳﺘﺤﻴﺎ ﻭﻗﺎﻝ‪ :‬ﻛﻴﻒ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺬﻱ ﻳﺆﺧﺬ ﺑﻘﺘﻞ ﺍﻟﻐﻼﻡ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻗﺎﺗﻞ ﻏﻼﻣﻚ ﺑﺎﻹﺿﺎﻓﺔ‪ ،‬ﻷﻧﻪ ﻓﻌﻞ ﻣﺎﺽ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻗﺎﺗﻞ ﻏﻼﻣﻚ ﺑﺎﻟﻨﺼﺐ ﻓﻼ ﻳﺆﺧﺬ‪،‬‬
‫ﻷﻧﻪ ﻣﺴﺘﻘﺒﻞ ﱂ ﻳﻜﻦ ﺑﻌﺪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ) :‬ﻭﻻ ﺗﻘﻮﻟﻦ ﻟﺸﻲﺀ ﺇﱐ ﻓﺎﻋﻞ ﺫﻟﻚ ﻏﺪﹰﺍ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ(‪.‬‬
‫ﻓﻠﻮﻻ ﺍﻟﺘﻨﻮﻳﻦ ﻣﺴﺘﻘﺒﻞ ﻣﺎ ﺟﺎﺯ ﻓﻴﻪ ﻏﺪﺍﹰ‪ ،‬ﻓﻜﺎﻥ ﺃﺑﻮ ﻳﻮﺳﻒ ﺑﻌﺪ ﺫﻟﻚ ﳝﺪﺡ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻨﺤﻮ‪.‬‬
‫ﻭﺣﺪﺙ ﻓﻴﻤﺎ ﺭﻓﻌﻪ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻜﺎﺗﺐ ﻗﺎﻝ‪ :‬ﺳﺄﻝ ﺍﻟﻴﺰﻳﺪﻱ ﺍﻟﻜﺴﺎﺋﻲ ﲝﻀﺮﺓ ﺍﻟﺮﺷﻴﺪ ﻗﺎﻝ‪ :‬ﺍﻧﻈﺮ‪،‬‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻋﻴﺐ؟ ﻭﺃﻧﺸﺪﻩ‪:‬‬
‫ﻣﺎ ﺭﺃﻳﻨﺎ ﺧﺮﺑﹰﺎ ﻧﻖ ‪ ...‬ﺭ ﻋﻨﻪ ﺍﻟﺒﻴﺾ ﺻﻘﺮ‬
‫ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﲑ ﻣﻬﺮﹰﺍ ‪ ...‬ﻻ ﻳﻜﻮﻥ‪ ،‬ﺍﳌﻬﺮ ﻣﻬﺮ‬
‫ﻓﻘﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻗﺪ ﺃﻗﻮﻯ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻴﺰﻳﺪﻱ ﺍﻧﻈﺮ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻗﻮﻯ ﻻﺑﺪ ﻳﻨﺼﺐ ﺍﳌﻬﺮ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﺧﱪ ﻛﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻀﺮﺏ ﺍﻟﻴﺰﻳﺪﻱ ﺑﻘﻠﻨﺴﻮﺗﻪ ﺍﻷﺭﺽ ﻭﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺑﻮ ﳏﻤ ٍﺪ ﺍﻟﺸﻌﺮ ﺻﻮﺍﺏ‪ ،‬ﻭﺇﳕﺎ ﺍﺑﺘﺪﺃ ﻓﻘﺎﻝ‪ :‬ﺍﳌﻬﺮ‬
‫ﻣﻬﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﳛﲕ ﺑﻦ ﺧﺎﻟ ٍﺪ‪ :‬ﺃﺗﻜﺘﲏ ﲝﻀﺮﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺗﻜﺸﻒ ﺭﺃﺳﻚ؟ ﻭﺍﷲ ﳋﻄﺄ ﺍﻟﻜﺴﺎﺋﻲ ﻣﻊ ﺃﺩﺑﻪ‪،‬‬
‫ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺻﻮﺍﺑﻚ ﻣﻊ ﺳﻮﺀ ﻓﻌﻠﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﺬﺓ ﺍﻟﻐﻠﺒﺔ ﺃﻧﺴﺘﲏ ﻣﻦ ﻫﺬﺍ ﻣﺎ ﺃﺣﺴﻦ‪.‬‬
‫ﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ‪ ،‬ﺣﺪﺙ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺳﻌ ٍﺪ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﻫﺎﺭﻭﻥ‬
‫ﺱ ﳜﺘﻠﻒ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺯﺑﻴﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﻳﻌﻠﻤﻪ ﺍﻟﻨﺤﻮ ﻓﻘﺎﻝ ﺃﺑﻮ ﻧﻮﺍﺱ‪ :‬ﺇﱐ‬ ‫ﺍﻟﺸﻴﺒﺎﱐ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﻧﻮﺍ ﹴ‬
‫ﺃﺭﻳﺪ ﺇﻥ ﺃﻗﺒﻞ ﳏﻤﺪﹰﺍ ﻗﺒﻠﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﺇﻥ ﻋﻠﻲ ﰲ ﻫﺬﺍ ﻭﺻﻤﺔ‪ ،‬ﻭﺃﻛﺮﻩ ﺃﻥ ﻳﺒﻠﻎ ﻫﺬﺍ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺃﺑﻮ ﻧﻮﺍﺱ‪ :‬ﺇﻧﻚ ﺇﻥ ﺗﺮﻛﺘﲏ ﺃﻗﺒﻠﻪ ﻭﺇﻻ ﻗﻠﺖ ﻓﻴﻚ ﺃﺑﻴﺎﺗﹰﺎ ﺃﺭﻓﻌﻬﺎ ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺄﰉ ﻋﻠﻴﻪ ﺍﻟﻜﺴﺎﺋﻲ ﻭﻇﻦ ﺃﻧﻪ ﻻ‬
‫ﻳﻔﻌﻞ‪ ،‬ﻓﻜﺘﺐ ﺃﺑﻮ ﻧﻮﺍﺱ ﺭﻗﻌ ﹰﺔ‪:‬‬
‫ﻗﻞ ﻟﻺﻣﺎﻡ ﺟﺰﺍﻙ ﺍﷲ ﺻﺎﳊﹰﺔ ‪ ...‬ﻻ ﳚﻤﻊ ﺍﻟﺪﻫﺮ ﺑﲔ ﺍﻟﺴﺨﻞ ﻭﺍﻟﺬﻳﺐ‬
‫ﻓﺎﻟﺴﺨﻞ ﻏﺮ ﻭﻫﻢ ﺍﻟﺬﺋﺐ ﻏﻔﻠﺘﻪ ‪ ...‬ﻭﺍﻟﺬﺋﺐ ﻳﻌﻠﻢ ﻣﺎﺑﺎﻟﺴﺨﻞ ﻣﻦ ﻃﻴﺐ‬
‫ﻭﺩﻓﻌﻬﺎ ﺇﱃ ﺑﻌﺾ ﺍﳋﺪﻡ ﻟﻴﻮﺻﻠﻬﺎ ﺇﱃ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻓﺠﺎﺀ ﻬﺑﺎ ﺍﳋﺎﺩﻡ ﺇﱃ ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻓﻠﻤﺎ ﻗﺮﺃﻫﺎ ﻋﻠﻢ ﺃﻧﻪ ﺷﻌﺮ ﺃﰊ‬
‫ﺱ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻭﳛﻚ‪ ،‬ﻫﺬﺍ ﺃﻣﺮ ﻋﻈﻴﻢ ﺳﺄﺗﻠﻄﻒ ﻟﻚ‪ ،‬ﻓﻐﺐ ﺃﻳﺎﻣﹰﺎ ﰒ ﺍﺣﻀﺮ ﻭﺳﻠﻢ ﻋﻠﻲ ﻭﻋﻠﻰ ﳏﻤﺪ ﻓﺴﺘﺒﻠﻎ‬ ‫ﻧﻮﺍ ﹴ‬
‫ﺱ ﻏﺎﺋﺐ ﰒ ﺟﺎﺀ ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﺍﻟﻜﺴﺎﺋﻲ ﻓﺴﻠﻢ ﻋﻠﻴﻪ ﻭﻋﺎﻧﻘﻪ‪ ،‬ﻭﺳﻠﻢ‬ ‫ﺣﺎﺟﺘﻚ‪ ،‬ﻓﻐﺎﺏ ﻭﲢﺪﺙ ﺍﻟﻜﺴﺎﺋﻲ ﺇﻥ ﺃﺑﺎ ﻧﻮﺍ ﹴ‬
‫ﺱ‪:‬‬
‫ﺱ ﻋﻠﻰ ﳏﻤ ٍﺪ ﻭﻗﺒﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻧﻮﺍ ﹴ‬
‫ﺃﺑﻮ ﻧﻮﺍ ﹴ‬
‫ﻗﺪ ﺃﺣﺪﺙ ﺍﻟﻨﺎﺱ ﻇﺮﻓﹰﺎ ‪ ...‬ﻳﺰﻫﻮ ﻋﻠﻰ ﻛﻞ ﻇﺮﻑ‬
‫ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻣﺎﺗﻼﻗﻮﺍ ‪ ...‬ﺗﺼﺎﻓﺤﻮﺍ ﺑﺎﻷﻛﻒ‬
‫ﻓﺎﻇﻬﺮﻭﺍ ﺍﻟﻴﻮﻡ ﺭﺷﻒ ﺍﻝ ‪ ...‬ﺧﺪﻭﺩ ﻭﺍﻟﺮﺷﻒ ﻳﺸﻔﻰ‬
 ‫ﻓﺼﺮﺕ ﺗﻠﺜﻢ ﻣﻦ ﺷﺊ ‪ ...‬ﺕ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺨﻔﻲ‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻃﺎﻫﺮ‪ :‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻨﺪﻱ ﺑﺎﻃﻞ ﻣﺼﻨﻮﻉ ﻣﻦ ﻗﺒﻞ ﻣﻦ ﺣﺪﺙ ﺑﻪ ﺍﺑﻦ ﺃﰊ ﺳﻌﺪ ﻋﻨﻪ ﻻﻣﻨﻪ‪،‬‬
‫ﻷﻥ ﺃﺑﻨﺎﺀ ﺍﳋﻠﻔﺎﺀ ﻛﺎﻧﻮﺍ ﰲ ﻣﺜﻞ ﺣﺎﻝ ﺍﳌﻤﻨﻮﻉ ﺃﺟﻞ ﻣﻜﺎﻧﹰﺎ ﻣﻦ ﺃﻥ ﻳﻌﺎﻧﻘﻮﺍ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﻣﻦ ﻗﺒﻞ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﺸﻌﺮ ﺍﻷﺧﲑ ﺃﻧﺸﺪﻧﻴﻪ ﻏﲑ ﻭﺍﺣ ٍﺪ ﻟﻌﺒﺪ ﺍﻟﺼﻤﺪ ﺍﺑﻦ ﺍﳌﻌﺬﻝ ﺣﱴ ﺧﱪﱐ ﺃﺑﻮ ﻋﻠ ﹴﻰ ﺍﻟﻔﻀﻞ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﻔﻀﻞ‬
‫ﺑﻦ ﻳﻮﺳﻒ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺒﺼﲑ ﺃﻧﻪ ﻟﻪ‪ ،‬ﻭﺃﻧﻪ ﻗﺎﻟﻪ ﺑﺎﻟﻜﻮﻓﺔ ﰲ ﺣﺪﺍﺛ ٍﺔ ﻣﻦ ﺳﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﻴﺪﹰﺍ ﻣﻦ ﺍﻟﻜﺬﺏ ﰲ ﺍﺩﻋﺎﺀ‬
‫ﻣﺜﻞ ﻫﺬﺍ ﻣﻦ ﺍﻟﺸﻌﺮ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺣﺪﺙ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺍﳌﺎﺯﱐ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﻳﺄﺧﺬ ﺍﻟﻠﻐﺔ ﻣﻦ‬
‫ﺃﻋﺮﺍﺏ ﻣﻦ ﺃﻋﺮﺍﺏ ﺍﳊﻄﻤﻴﺔ ﻳﻨﺰﻟﻮﻥ ﺑﻘﻄﺮ ﺑﻞ ﻭﻏﲑﻫﺎ ﻣﻦ ﻗﺮﻯ ﺳﻮﺍﺩ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﻠﻤﺎ ﻧﺎﻇﺮ ﺍﻟﻜﺴﺎﺋﻲ ﺳﻴﺒﻮﻳﻪ‬
‫ﺍﺳﺘﺸﻬﺪ ﺑﻜﻼﻣﻬﻢ‪ ،‬ﻭﺍﺣﺘﺞ ﻬﺑﻢ ﻭﺑﻠﻐﺘﻬﻢ ﻋﻠﻰ ﺳﻴﺒﻮﻳﻪ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻱ‪ :‬ﻛﻨﺎ ﻧﻘﻴﺲ ﺍﻟﻨﺤﻮ ﻓﻴﻤﺎ ﻣﻀﻰ‬
‫‪ -‬ﺍﻷﺑﻴﺎﺕ ‪ -‬ﻭﺍﻷﺑﻴﺎﺕ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻴﺰﻳﺪﻱ‪ .‬ﻭﻟﻠﻴﺰﻳﺪﻱ ﺃﺷﻌﺎﺭ ﰲ ﺍﻟﻜﺴﺎﺋﻲ ﺫﻛﺮﺕ ﰲ ﺃﺧﺒﺎﺭﻩ‪ ،‬ﻭﻣﻦ ﻗﻮﻝ‬
‫ﺍﻟﻴﺰﻳﺪﻱ ﻓﻴﻪ‪:‬‬
‫ﺃﻓﺴﺪ ﺍﻟﻨﺤﻮ ﺍﻟﻜﺴﺎﺋﻲ ‪ ...‬ﻱ ﻭﺛﲎ ﺍﺑﻦ ﻏﺰﺍﻟﺔ‬
‫ﻭﺃﺭﻯ ﺍﻷﲪﺮ ﺗﻴﺴﹰﺎ ‪ ...‬ﻓﺎﻋﻠﻔﻮﺍ ﺍﻟﺘﻴﺲ ﺍﻟﻨﺨﺎﻟﺔ‬
‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔ ﹴﺮ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺍﳌﺎﺯﱐ ﻭﺍﻟﺮﻳﺎﺷﻲ ﻋﻦ ﺃﰊ ﺯﻳ ٍﺪ ﻗﺎﻝ‪ :‬ﳌﺎ ﻭﺭﺩ ﻧﻌﻰ‬
‫ﺍﻟﻜﺴﺎﺋﻲ ﻣﻦ ﺍﻟﺮﻱ ﻗﺎﻝ ﺃﺑﻮ ﺯﻳ ٍﺪ‪ :‬ﻟﻘﺪ ﺩﻓﻦ ﻬﺑﺎ ﻋﻠﻢ ﻛﺜﲑ ﺑﺎﻟﻜﺴﺎﺋﻲ ﰒ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﺍﻟﻜﺴﺎﺋﻲ ﺍﻟﺒﺼﺮﺓ ﻓﻠﻘﻰ‬
‫ﻋﻴﺴﻰ ﻭﺍﳋﻠﻴﻞ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺃﺧﺬ ﻣﻨﻬﻢ ﳓﻮﹰﺍ ﻛﺜﲑﺍﹰ‪ ،‬ﰒ ﺻﺎﺭ ﺇﱃ ﺑﻐﺪﺍﺩ ﻓﻠﻘﻰ ﺃﻋﺮﺍﺏ ﺍﳊﻄﻤﻴﺔ ﻓﺄﺧﺬ ﻋﻨﻬﻢ ﺍﻟﻔﺴﺎﺩ‬
‫ﻣﻦ ﺍﳋﻄﺄ ﻭﺍﻟﻠﺤﻦ‪ ،‬ﻓﺄﻓﺴﺪ ﺑﺬﻟﻚ ﻣﺎ ﻛﺎﻥ ﺃﺧﺬﻩ ﺑﺎﻟﺒﺼﺮﺓ ﻛﻠﻪ‪ .‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ‪ :‬ﻭﺫﻟﻚ ﺇﻥ ﺍﻟﻜﺴﺎﺋﻲ ﻛﺎﻥ ﻳﺴﻤﻊ‬
‫ﺍﻟﺸﺎﺫ ﺍﻟﺬﻱ ﻻﳚﻮﺯ ﻣﻦ ﺍﳋﻄﺄ ﻭﺍﻟﻠﺤﻦ ﻭﺷﻌﺮ ﻏﲑ ﺃﻫﻞ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﻀﺮﻭﺭﺍﺕ‪ ،‬ﻓﻴﺠﻌﻞ ﺫﻟﻚ ﺃﺻﻼ ﻭﻳﻘﻴﺲ‬
‫ﻋﻠﻴﻪ ﺣﱴ ﺃﻓﺴﺪ ﺍﻟﻨﺤﻮ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻘﻠﺔ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺍﺑﻦ ﳛﲕ ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﺎﻉ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﻷﺻﻤﻌﻲ ﻋﻨﺪ ﺍﻟﺮﺷﻴﺪ‬
‫ﻭﻛﺎﻧﺎ ﻣﻌﻪ ﻳﻘﻴﻤﺎﻥ ﲟﻘﺎﻣﻪ‪ ،‬ﻭﻳﻈﻌﻨﺎﻥ ﺑﻈﻌﻨﻪ‪ ،‬ﻓﺄﻧﺸﺪ ﺍﻟﻜﺴﺎﺋﻲ‪:‬‬
‫ﻒ ﺇﺫ ﻣﺎﺿﻦ ﺑﺎﻟﻠﱭ؟‬
‫ﺃﻡ ﻛﻴﻒ ﻳﻨﻔﻊ ﻣﺎ ﺗﻌﻄﻲ ﺍﻟﻌﻠﻮﻕ ﺑﻪ ‪ ...‬ﺭﺋﻤﺎﻥ ﺃﻧ ٍ‬
‫ﻓﻘﺎﻝ ﺍﻷﺻﻤﻌﻲ‪ :‬ﺭﺋﻤﺎﻥ ﺑﺎﻟﺮﻓﻊ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﺍﺳﻜﺖ ﻣﺎ ﺃﻧﺖ ﻭﻫﺬﺍ؟ ﳚﻮﺯ ﺭﺋﻤﺎﻧﹰﺎ ﻭﺭﺋﻤﺎﻥ ﻭﺭﺋﻤﺎﻥ‪ ،‬ﻭﱂ‬
‫ﻳﻜﻦ ﺍﻷﺻﻤﻌﻲ ﺑﺼﺎﺣﺐ ﻋﺮﺑﻴﺔٍ‪ ،‬ﻓﺴﺄﻟﺖ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﻛﻴﻒ ﺟﺎﺯ ﺫﻟﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺭﻓﻊ ﺭﻓﻊ ﺑﻴﻨﻔﻊ‪ ،‬ﺃﻱ ﺃﻡ ﻛﻴﻒ‬
‫ﻳﻨﻔﻊ ﺭﺋﻤﺎﻥ ﺃﻧﻒٍ‪ ،‬ﻭﺇﺫﺍ ﻧﺼﺐ ﻧﺼﺐ ﺑﻴﻌﻄﻰ‪ ،‬ﻭﺇﺫﺍ ﺧﻔﺾ ﺭﺩﻩ ﻋﻠﻰ ﺍﳍﺎﺀ ﰲ ﺑﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﳌﻌﲎ ﻭﻣﺎ ﻳﻨﻔﻌﲏ ﺇﺫﺍ‬
‫ﻭﻋﺪﺗﲏ ﺑﻠﺴﺎﻧﻚ ﰒ ﱂ ﺗﺼﺪﻗﻪ ﺑﻔﻌﻠﻚ‪ ،‬ﻳﻘﺎﻝ ﺫﻟﻚ ﻟﻠﺬﻱ ﻳﱪ ﻭﻻ ﻳﻜﻮﻥ ﻣﻨﻪ ﻧﻔﻊ ﻛﻬﺬﻩ ﺍﻟﻨﺎﻗﺔ ﺍﻟﱵ ﺗﺸﻢ ﺑﺄﻧﻔﻬﺎ‬
‫ﻣﻊ ﲤﻨﻊ ﺩﺭﻫﺎ‪ ،‬ﻭﺍﻟﻌﻠﻮﻕ‪ :‬ﺍﻟﱵ ﻗﺪ ﻋﻠﻖ ﻗﻠﺒﻬﺎ ﺑﻮﻟﺪﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﳓﺮ ﻋﻨﻬﺎ ﰒ ﺣﺸﻰ ﺟﻠﺪﻩ ﺗﺒﻨﹰﺎ ﺃﻭ ﺣﺸﻴﺸﹰﺎ‬
‫ﻭﺟﻌﻞ ﺑﲔ ﻳﺪﻳﻬﺎ ﺣﱴ ﺗﺸﻤﻪ ﻭﺗﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻲ ﺗﺴﻜﻦ ﺇﻟﻴﻪ ﻣﺮﺓ ﰒ ﺗﻨﻔﺮ ﻋﻨﻪ ﺛﺎﻧﻴ ﹰﺔ ﺗﺸﻤﻪ ﺑﺄﻧﻔﻬﺎ ﰒ ﺗﺄﺑﺎﻩ ﻣﻘﻠﺘﻬﺎ‬
‫ﻓﻴﻘﻮﻝ‪ :‬ﻓﻤﺎ ﻳﻨﻔﻊ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻮ ﺇﺫﺍ ﺗﺸﻤﻤﺘﻪ ﰒ ﻣﻨﻌﺖ ﺩﺭﻫﺎ؟ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﺣﺪﺛﲏ ﺳﻠﻤﺔ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪:‬‬
‫ﻣﺎﺕ ﺍﻟﻜﺴﺎﺋﻲ ﻭﻫﻮ ﻻ ﳛﺴﻦ ﺣﺪ ﻧﻌﻢ ﻭﺑﺌﺲ‪ ،‬ﻭﻻﺣﺪ ﺃﻥ ﺍﳌﻔﺘﻮﺣﺔ‪ ،‬ﻭﻻﺣﺪ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ ﻟﺴﻠﻤﺔ‬
‫ﻓﻜﻴﻒ ﱂ ﻳﻨﺎﻇﺮﻩ ﰲ ﺫﻟﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﺳﺄﻟﺘﻪ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﺃﺷﻔﻘﺖ ﺃﻥ ﺃﺣﺎﺩﺛﻪ ﻓﻴﻘﻮﻝ ﰲ ﻛﻠﻤ ﹰﺔ ﺗﺴﻘﻄﻰ ﻓﺄﻣﺴﻜﺖ‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻭﱂ ﻳﻜﻦ ﺍﳋﻠﻴﻞ ﳛﺴﻦ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﻭﻻ ﻛﺎﻥ ﺳﻴﺒﻮﻳﻪ ﻳﺪﺭﻱ ﺣﺪ ﺍﻟﺘﻌﺠﺐ‪.‬‬

‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻣﺎ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﻔﺮﺍﺀ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﺳﻴﺒﻮﻳﻪ ﻋﻠﻰ ﺍﻟﱪﺍﻣﻜﺔ ﻓﻌﺰﻡ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ﺃﻥ ﳚﻤﻊ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﺍﻟﻜﺴﺎﺋﻲ ﻭﺟﻌﻞ ﻟﺬﻟﻚ ﻳﻮﻣﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﺣﻀﺮ ﺗﻘﺪﻣﺖ ﻭﺍﻷﲪﺮ ﻓﺪﺧﻞ ﻓﺈﺫﺍ ﲟﺜﺎ ﹴﻝ ﰲ ﺻﺪﺭ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻓﻘﻌﺪ ﻋﻠﻴﻪ ﳛﲕ‬
‫ﻭﻗﻌﺪ ﺇﱃ ﺟﺎﻧﺐ ﺍﳌﺜﺎﻝ ﺟﻌﻔﺮ ﻭﺍﻟﻔﻀﻞ ﻭﻣﻦ ﺣﻀﺮ ﲝﻀﻮﺭﻫﻢ‪ ،‬ﻭﺣﻀﺮ ﺳﻴﺒﻮﻳﻪ ﻓﺄﻗﺒﻞ ﻋﻠﻴﻪ ﺍﻷﲪﺮ ﻓﺴﺄﻟﻪ ﻋﻦ‬
‫ﻣﺴﺄﻟ ٍﺔ ﻓﺄﺟﺎﺑﻪ ﻓﻴﻬﺎ ﺳﻴﺒﻮﻳﻪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺧﻄﺄﺕ‪ ،‬ﰒ ﺳﺄﻟﻪ ﻋﻦ ﺛﺎﻧﻴﺔ ﻓﺄﺟﺎﺏ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺧﻄﺄﺕ‪ ،‬ﰒ ﺳﺄﻟﻪ ﻋﻦ ﺛﺎﻟﺜﺔ‬
‫ﻓﺄﺟﺎﺑﻪ ﻓﻴﻬﺎ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺧﻄﺄﺕ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺳﻴﺒﻮﻳﻪ‪ :‬ﻫﺬﺍ ﺳﻮﺀ ﺃﺩﺏ‪ .‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻓﺄﻗﺒﻠﺖ ﻋﻠﻴﻪ ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺮﺟﻞ ﺣﺪﹰﺓ ﻭﻋﺠﻠﺔﹰ‪ ،‬ﻭﻟﻜﻦ ﻣﺎﺗﻘﻮﻝ ﻓﻴﻤﻦ ﻗﺎﻝ‪ :‬ﻫﺆﻻﺀ ﺃﺑﻮﻥ‪ ،‬ﻭﻣﺮﺭﺕ ﺑﺄﺑﲔ‪ ،‬ﻛﻴﻒ ﺗﻘﻮﻝ ﻋﻠﻰ ﻣﺜﺎﻝ ﺫﻟﻚ‪،‬‬
‫ﺕ ﲡﻴﺐ ﻭﻻﺗﺼﻴﺐ‪ ،‬ﻓﻠﻤﺎ ﻛﺜﺮ ﻋﻠﻴﻪ ﺫﻟﻚ‬ ‫ﻭﺃﻳﺖ ﺃﻭ ﺃﻭﻳﺖ؟ ﻗﺎﻝ‪ :‬ﻓﻘﺪﺭ ﻓﺄﺧﻄﺄ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﻋﺪ ﺍﻟﻨﻈﺮ ﺛﻼﺙ ﻣﺮﺍ ٍ‬
‫ﻗﺎﻝ‪ :‬ﻟﺴﺖ ﺃﻛﻠﻤﻜﻤﺎ ﺃﻭ ﳛﻀﺮ ﺻﺎﺣﺒﻜﻤﺎ ﺣﱴ ﺃﻧﺎﻇﺮﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺤﻀﺮ ﺍﻟﻜﺴﺎﺋﻲ ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﺳﻴﺒﻮﻳﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﺃﺗﺴﺄﻟﲏ ﺃﻡ ﺃﺳﺄﻟﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺑﻞ ﺳﻠﲏ ﺃﻧﺖ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻛﻴﻒ ﺗﻘﻮﻝ‪ :‬ﻗﺪ ﻛﻨﺖ ﺃﻇﻦ ﺇﻥ ﺍﻟﻌﻘﺮﺏ ﺃﺷﺪ‬
‫ﻟﺴﻌﺔ ﻣﻦ ﺍﻟﺰﻧﺒﻮﺭ ﻓﺈﺫﺍ ﻫﻮ ﻫﻲ‪ ،‬ﺃﻭ ﻓﺈﺫﺍ ﻫﻮ ﺇﻳﺎﻫﺎ؟ ﻓﻘﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ :‬ﻓﺈﺫﺍ ﻫﻮ ﻫﻲ ﻭﻻﳚﻮﺯ ﺍﻟﻨﺼﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬
‫ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﳊﻨﺖ‪ ،‬ﰒ ﺳﺄﻟﻪ ﻋﻦ ﻣﺴﺎﺋﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺧﺮﺟﺖ ﻓﺈﺫﺍ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺎﺋﻢ ﺃﻭ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻓﻘﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ :‬ﰲ‬
‫ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﻟﺮﻓﻊ ﺩﻭﻥ ﺍﻟﻨﺼﺐ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﻟﻌﺮﺏ ﺗﺮﻓﻊ ﰲ ﺫﻟﻚ ﻛﻠﻪ‬
‫ﻭﺗﻨﺼﺐ‪ ،‬ﻓﺪﻓﻊ ﺳﻴﺒﻮﻳﻪ ﻗﻮﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﳛﲕ ﺑﻦ ﺧﺎﻟ ٍﺪ‪ :‬ﻗﺪ ﺍﺧﺘﻠﻔﺘﻤﺎ ﻭﺃﻧﺘﻤﺎ ﺭﺋﻴﺴﺎ ﺑﻠﺪﻳﻜﻤﺎ‪ ،‬ﻓﻤﻦ ﺫﺍ ﳛﻜﻢ ﺑﻴﻨﻜﻤﺎ؟‬
‫ﺏ‪ .‬ﻭﻭﻓﺪﺕ ﻋﻠﻴﻚ ﻣﻦ ﻛﻞ ﺻﻘﻊﹴ‪ ،‬ﻭﻫﻢ‬ ‫ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻫﺬﻩ ﺍﻟﻌﺮﺏ ﰲ ﺑﺎﺑﻚ ﻗﺪ ﲨﻌﺘﻬﻢ ﻣﻦ ﻛﻞ ﺃﻭ ﹴ‬
‫ﻓﺼﺤﺎﺀ ﺍﻟﻨﺎﺱ ﻭﻗﺪ ﻗﻨﻊ ﻬﺑﻢ ﺃﻫﻞ ﺍﳌﺼﺮﻳﻦ‪ ،‬ﻭﲰﻊ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻭﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻣﻨﻬﻢ ﻓﻴﺤﻀﺮﻭﻥ ﻭﻳﺴﺄﻟﻮﻥ‪ ،‬ﻓﻘﺎﻝ‬
‫ﳛﲕ ﻭﺟﻌﻔﺮ‪ .‬ﻗﺪ ﺃﻧﺼﻔﺖ‪ ،‬ﻓﺄﻣﺮ ﺑﺈﺣﻀﺎﺭﻫﻢ ﻓﺪﺧﻠﻮﺍ‪ ،‬ﻓﻬﻢ‪ :‬ﺃﺑﻮ ﻓﻘﻌﺲﹴ‪ ،‬ﻭﺃﺑﻮﺩﺛﺎﺭﹴ‪ ،‬ﻭﺃﺑﻮ ﺍﳉﺮﺍﺡ‪ ،‬ﻭﺃﺑﻮﺛﺮﻭﺍﻥ‪،‬‬
‫ﻓﺴﺌﻠﻮﺍ ﻋﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺟﺮﺕ ﺑﲔ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺳﻴﺒﻮﻳﻪ‪ ،‬ﻓﺘﺎﺑﻌﻮﺍ ﺍﻟﻜﺴﺎﺋﻲ ﻭﻗﺎﻟﻮﺍ ﺑﻘﻮﻟﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻓﺄﻗﺒﻞ ﳛﲕ ﻋﻠﻰ‬
‫ﺳﻴﺒﻮﻳﻪ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﺗﺴﻤﻊ ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞ؟ ﻓﺎﺳﺘﻜﺎﻥ ﺳﻴﺒﻮﻳﻪ ﻭﺃﻗﺒﻞ ﺍﻟﻜﺴﺎﺋﻲ ﻋﻠﻰ ﳛﲕ ﻓﻘﺎﻝ‪ - :‬ﺃﺻﻠﺢ ﺍﷲ ﺍﻟﻮﺯﻳﺮ‬
‫‪ ، -‬ﺇﻧﻪ ﻗﺪ ﻭﻓﺪ ﻋﻠﻴﻚ ﻣﻦ ﺑﻠﺪﻩ ﻣﺆﻣﻼﹰ‪ ،‬ﻓﺈﻥ ﺭﺃﻳﺖ ﺃﻻ ﺗﺮﺩﻩ ﺧﺎﺋﺒﺎﹰ‪ ،‬ﻓﺄﻣﺮ ﻟﻪ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﻓﺨﺮﺝ ﻭﺻﲑ‬
‫ﻭﺟﻬﻪ ﳓﻮ ﻓﺎﺭﺱ‪ ،‬ﻓﺄﻗﺎﻡ ﻫﻨﺎﻙ ﺣﱴ ﻣﺎﺕ ﻭﱂ ﻳﻌﺪ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‪.‬‬
‫ﻗﺎﻝ ﺛﻌﻠﺐ‪ :‬ﻭﺇﳕﺎ ﺃﺩﺧﻞ ﺃﻟﻔﺎﺀ ﰲ ﻗﻮﻟﻪ‪ :‬ﻓﺈﺫﺍ ﻫﻮ ﺇﻳﺎﻫﺎ‪ ،‬ﻷﻥ ﻓﺈﺫﺍ ﻣﻔﺎﺟﺄﺓ‪ ،‬ﺃﻱ ﻓﻮﺟﺪﺗﻪ ﻭﺭﺃﻳﺘﻪ‪ ،‬ﻭﻭﺟﺪﺕ ﻭﺭﺃﻳﺖ‬
‫ﻳﻨﺼﺐ ﺷﻴﺌﲔ ﻭﻳﻜﻮﻥ ﻣﻌﻪ ﺧﱪ‪ ،‬ﻓﻠﺬﻟﻚ ﻧﺼﺒﺖ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻫﺬﺍ ﺍﳋﱪ ﰲ ﺑﺎﺏ ﺳﻴﺒﻮﻳﻪ ﺑﺮﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺫﻛﺮﻧﺎ ﺍﻻﺣﺘﺠﺎﺝ ﻟﻠﺒﺼﺮﻳﲔ ﻋﻠﻰ ﺗﺼﻮﻳﺐ‬
‫ﻗﻮﻝ ﺳﻴﺒﻮﻳﻪ ﻫﻨﺎﻙ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻼ ﻣﻨﺴﻮﺑﹰﺎ ﺇﱃ ﺍﻟﻌﻠﻢ ﺃﺟﻬﻞ ﺑﺎﻟﺸﻌﺮ ﻣﻦ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺑﺎﻹﺳﻨﺎﺩ‬
‫ﺭﻭﻯ ﺍﻟﺰﺑﲑﻋﻦ ﺇﺳﺤﺎﻕ ﺍﳌﻮﺻﻠﻲ ﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺭﺟ ﹰ‬
‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﻣﻦ ﺃﺷﺪ ﺧﻠﻖ ﺍﷲ ﺗﺴﻜﻌﹰﺎ ﰲ ﺗﻔﺴﲑ ﺷﻌﺮﹴ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺖ ﺃﻋﻠﻢ ﺑﺎﻟﻨﺤﻮ ﻗﻂ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺃﺣﺴﻦ‬
‫ﺗﻔﺴﲑﺍﹰ‪ ،‬ﻭﻻ ﺃﺣﺬﻕ ﺑﺎﳌﺴﺎﺋﻞ‪ ،‬ﺍﳌﺴﺄﻟﺔ ﺗﺸﻖ ﻣﻦ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺍﳌﺴﺄﻟﺔ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﻭﻗﺮﺃﺕ ﰲ ﻧﻮﺍﺩﺭ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﻋﻨﻪ ﺛﻌﻠﺐ ﲰﻌﺖ ﺍﻟﻜﺴﺎﺋﻲ ﻳﻘﻮﻝ‪ :‬ﻗﻠﺖ ﻷﰊ ﺯﻳ ٍﺪ ﻭﺁﺫﺍﱐ ﺑﺎﻟﻠﺰﻭﻡ ﻳﺎ‬
 ‫ﻫﺬﺍ‪ ،‬ﻗﺪ ﺃﻣﻠﻠﺘﲏ‪ ،‬ﻛﻢ ﺗﻼﺯﻣﲎ؟ ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺯﻳ ٍﺪ‪ :‬ﺇﳕﺎ ﺃﻟﺰﻣﻚ ﻷﻋﻠﻤﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ ﻟﻪ ﻓﺎﺟﻠﺲ ﰲ ﺑﻴﺘﻚ ﺣﱴ‬
‫ﺁﺗﻴﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﺟﺮﺑﺖ ﻋﻠﻰ ﺍﻟﻜﺴﺎﺋﻲ ﻛﺬﺑ ﹰﺔ ﻗﻂ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ :‬ﻭﻟﺌﻦ ﻛﺎﻥ ﺃﺑﻮ ﺯﻳ ٍﺪ ﻗﺎﻝ ﻫﺬﺍ‪،‬‬
‫ﻼ ﻣﻨﻪ‪.‬‬
‫ﻣﺎ ﰲ ﺍﻷﺭﺽ ﺃﺣﺪ ﻗﻂ ﺃﺧﻞ ﻋﻘ ﹰ‬
‫ﲑ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻠﻐﺎﺕ ﻭﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻧﻈﺮ ﰲ ﺍﻷﺷﻌﺎﺭ ﻣﺎ ﺳﺒﻘﻪ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﺃﻋﻠﻢ ﻣﻦ ﺃﰊ ﺯﻳ ٍﺪ ﺑﻜﺜ ﹴ‬
‫ﺃﺣﺪ ﻭﻻ ﺃﺩﺭﻛﻪ ﺃﺣﺪ ﺣﺪﻩ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﻠﻐﻮﻱ ﰲ ﻛﺘﺎﺏ ﻣﺮﺍﺗﺐ ﺍﻟﻨﺤﻮﻳﲔ ﻋﻦ ﺃﰊ ﺣﺎﰎ ﻗﺎﻝ‪ :‬ﱂ ﻳﻜﻦ‬
‫ﳉﻤﻴﻊ ﺍﻟﻜﻮﻓﻴﲔ ﻋﺎﱂ ﺑﺎﻟﻘﺮﺍﻥ ﻭﻻ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ ﺍﻟﻜﺴﺎﺋﻲ ﺩﻧﺎ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﻓﺮﻓﻌﻮﺍ ﺫﻛﺮﻩ ﱂ ﻳﻜﻦ ﺷﻴﺌﺎﹰ‪،‬‬
‫ﺞ ﻭﻻﻋﻠ ﹴﻞ ﺇﻻ ﺣﻜﺎﻳﺎﺕ ﺍﻷﻋﺮﺍﺏ ﻣﻄﺮﻭﺣﺔﹰ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻳﻠﻘﻨﻬﻢ ﻣﺎ ﻳﺮﻳﺪ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻭﻋﻠﻤﻪ ﳐﺘﻠﻂ ﺑﻼ ﺣﺠ ﹴ‬
‫ﺃﻋﻠﻢ ﺍﻟﻜﻮﻓﻴﲔ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻘﺮﺍﻥ‪ ،‬ﻭﻫﻮ ﻗﺪﻭﻬﺗﻢ ﻭﺇﻟﻴﻪ ﻳﺮﺟﻌﻮﻥ‪.‬‬
‫ﻭﺣﺪﺙ ﺍﳌﺮﺯﺑﺎﱐ ﰲ ﻛﺘﺎﺑﻪ ﻗﺎﻝ‪ :‬ﻛﺘﺐ ﺍﻟﻜﺴﺎﺋﻲ ﺇﱃ ﺍﻟﺮﺷﻴﺪ ﻭﻫﻮ ﻳﺆﺩﺏ ﳏﻤﺪﹰﺍ ﺍﻷﻣﲔ‪:‬‬
‫ﻗﻞ ﻟﻠﺨﻠﻴﻔﺔ ﻣﺎ ﺗﻘﻮﻝ ﳌﻦ ‪ ...‬ﺃﻣﺴﻰ ﺇﻟﻴﻚ ﲝﺮﻣ ٍﺔ ﻳﺪﱃ؟‬
‫ﻣﺎﺯﻟﺖ ﻣﻨﺼﺎﺭ ﺍﻷﻣﲔ ﻣﻌﻲ ‪ ...‬ﻋﺒﺪﻱ ﻳﺪﻱ ﻭﻣﻄﻴﱵ ﺭﺟﻠﻲ‬
‫ﻭﻋﻠﻰ ﻓﺮﺍﺷﻲ ﻣﺎﻳﻨﺒﻬﲎ ‪ ...‬ﻣﻦ ﻧﻮﻣﱵ ﺑﻘﻴﺎﻣﻪ ﻗﺒﻠﻲ‬
‫ﺃﺳﻌﻰ ﺑﺮﺟ ﹴﻞ ﻣﻨﻪ ﺛﺎﻟﺜ ٍﺔ ‪ ...‬ﻧﻘﺼﺖ ﺯﻳﺎﺩﻬﺗﺎ ﻋﻦ ﺍﻟﺮﺟﻞ‬

‫ﻓﺎﻣﻨﻦ ﻋﻠﻰ ﲟﺎ ﻳﺴﻜﻨﻪ ‪ ...‬ﻋﲏ ﻭﺃﻫﺪ ﺍﻟﻐﻤﺪ ﻟﻠﻨﺼﻞ‬

‫ﻗﺎﻝ‪ :‬ﻓﻀﺤﻚ ﺍﻟﺮﺷﻴﺪ ﻭﺃﻣﺮ ﻟﻪ ﺑﱪﺫﻭ ٍﻥ ﺑﺴﺮﺟﻪ ﻭﳉﺎﻣﻪ ﻭﲜﺎﺭﻳ ٍﺔ ﺣﺴﻨﺎﺀ ﺑﺂﻟﺘﻬﺎ ﻭﺧﺎﺩﻡ ﻭﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫ ﹴﻢ‪.‬‬
‫ﻗﻴﻞ ﻟﻠﻜﺴﺎﺋﻲ‪ :‬ﻗﺪ ﺃﲝﺖ ﻋﻠﻤﻚ ﺍﻟﻨﺎﺱ؟ ﻓﻘﺎﻝ ﻳﻌﲔ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻨﺴﻴﺎﻥ‪.‬‬
‫ﺐ‪ :‬ﻭﺻﻒ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﺍﻟﻜﺴﺎﺋﻲ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺭﻫ ﹴﻖ ﻓﻴﻪ‪ ،‬ﻳﺮﻳﺪ ﺇﺗﻴﺎﻥ ﻣﺎ‬ ‫ﻣﻦ ﳎﺎﻟﺴﺎﺕ ﺛﻌﻠ ﹴ‬
‫ﻳﻜﺮﻩ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻳﺸﺮﺏ ﺍﻟﺸﺮﺍﺏ ﻭﻳﺄﰐ ﺍﻟﻐﻠﻤﺎﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺷﻌﺮ ﺍﻟﻜﺴﺎﺋﻲ‪:‬‬
‫ﺇﳕﺎ ﺍﻟﻨﺤﻮ ﻗﻴﺎﺱ ﻳﺘﺒﻊ ‪ ...‬ﻭﺑﻪ ﰲ ﻛﻞ ﺃﻣﺮ ﻳﻨﺘﻔﻊ‬
‫ﻓﺈﺫﺍ ﻣﺎ ﻧﺼﺮ ﺍﻟﻨﺤﻮ ﺍﻟﻔﱴ ‪ ...‬ﻣﺮ ﰲ ﺍﳌﻨﻄﻖ ﻣﺮﹰﺍ ﻓﺎﺗﺴﻊ‬
‫ﺲ ﻧﺎﻃ ﹴﻖ ﺃﻭ ﻣﺴﺘﻤﻊ‬
‫ﻓﺎﺗﻘﺎﻩ ﺟﻞ ﻣﻦ ﺟﺎﻟﺴﻪ ‪ ...‬ﻣﻦ ﺟﻠﻴ ﹴ‬
‫ﻭﺇﺫﺍ ﱂ ﻳﻨﺼﺮ ﺍﻟﻨﺤﻮ ﺍﻟﻔﱴ ‪ ...‬ﻫﺎﺏ ﺃﻥ ﻳﻨﻄﻖ ﺟﺒﻨﹰﺎ ﻓﺎﻧﻘﻄﻊ‬
‫ﺐ ﺭﻓﻊ‬
‫ﺾ ﻭﻣﻦ ﻧﺼ ﹴ‬ ‫ﻓﺘﺮﺍﻩ ﻳﺮﻓﻊ ﺍﻟﻨﺼﺐ ﻭﻣﺎ ‪ ...‬ﻛﺎﻥ ﻣﻦ ﺧﻔ ﹴ‬
‫ﻳﻘﺮﺃ ﺍﻟﻘﺮﺍﻥ ﻭﻻ ﻳﻌﺮﻑ ﻣﺎ ‪ ...‬ﺻﺮﻑ ﺍﻹﻋﺮﺍﺏ ﻓﻴﻪ ﻭﺻﻨﻊ‬
‫ﻑ ﺭﺟﻊ‬ ‫ﻭﺍﻟﺬﻱ ﻳﻌﺮﻓﻪ ﻳﻘﺮﺅﻩ ‪ ...‬ﻓﺈﺫﺍ ﻣﺎ ﺷﻚ ﰲ ﺣﺮ ٍ‬
‫ﻧﺎﻇﺮﹰﺍ ﻓﻴﻪ ﻭﰲ ﺇﻋﺮﺍﺑﻪ ‪ ...‬ﻓﺈﺫﺍ ﻣﺎ ﻋﺮﻑ ﺍﻟﻠﺤﻦ ﺻﺪﻉ‬
‫ﻒ ﻗﺪ ﺭﺃﻳﻨﺎﻩ ﻭﺿﻊ‬‫ﻛﻢ ﻭﺿﻴ ﹴﻊ ﺭﻓﻊ ﺍﻟﻨﺤﻮ ﻭﻛﻢ ‪ ...‬ﻣﻦ ﺷﺮﻳ ٍ‬
‫ﻓﻬﻤﺎ ﻓﻴﻪ ﺳﻮﺍﺀ ﻋﻨﺪﻛﻢ ‪ ...‬ﻟﻴﺴﺖ ﺍﻟﺴﻨﺔ ﻓﻴﻨﺎ ﻛﺎﻟﺒﺪﻉ‬
‫ﻭﺣﺪﺙ ﻫﺎﺭﻭﻥ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﻨﺠﻢ ﰲ ﺃﻣﺎﻟﻴﻪ ﻋﻦ ﺃﰊ ﺗﻮﺑﻪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻔﺮﺍﺀ ﻳﻘﻮﻝ‪ :‬ﻣﺪﺣﲏ ﺭﺟﻞ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ‬
‫ﻓﻘﺎﻝ ﱄ‪ :‬ﻣﺎ ﺍﺧﺘﻼﻓﻚ ﺇﱃ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺃﻧﺖ ﻣﺜﻠﻪ ﰲ ﺍﻟﻨﺤﻮ؟ ﻓﺄﻋﺠﺒﺘﲏ ﻧﻔﺴﻲ ﻓﺄﺗﻴﺘﻪ ﻓﻨﺎﻇﺮﺗﻪ ﻣﻨﺎﻇﺮﺓ ﺍﻷﻛﻔﺎﺀ‪،‬‬
 ‫ﻓﻜﺄﱐ ﻛﻨﺖ ﻃﺎﺋﺮﹰﺍ ﻳﻐﺮﻑ ﻣﻦ ﺍﻟﺒﺤﺮ ﲟﻨﻘﺎﺭﻩ‪.‬‬
‫ﻭﺣﺪﺙ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ﻗﺎﻝ‪ :‬ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺍﻟﻄﻴﺐ ﺍﺑﻦ ﺃﺧﻲ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺎﻝ‪ :‬ﺃﺷﺮﻑ ﺍﻟﺮﺷﻴﺪ ﻋﻠﻰ‬
‫ﺍﻟﻜﺴﺎﺋﻲ ﻭﻫﻮ ﻻ ﻳﺮﺍﻩ‪ ،‬ﻓﻘﺎﻡ ﺍﻟﻜﺴﺎﺋﻲ ﻟﻴﻠﺒﺲ ﻧﻌﻠﻪ ﳊﺎﺟ ٍﺔ ﻳﺮﻳﺪﻫﺎ ﻓﺎﺑﺘﺪﺭﻫﺎ ﺍﻷﻣﲔ ﻭﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﻛﺎﻥ ﻣﺆﺩﻬﺑﻤﺎ‬
‫ﻓﻮﺿﻌﺎﻫﺎ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻘﺒﻞ ﺭﺅﻭﺳﻬﻤﺎ ﻭﺃﻳﺪﻳﻬﻤﺎ ﰒ ﺃﻗﺴﻢ ﻋﻠﻴﻬﻤﺎ ﺃﻻ ﻳﻌﺎﻭﺩﺍ‪ ،‬ﻓﻠﻤﺎ ﺟﻠﺲ ﺍﻟﺮﺷﻴﺪ ﳎﻠﺴﻪ ﻗﺎﻝ‪ :‬ﺃﻱ‬
‫ﺍﻟﻨﺎﺱ ﺃﻛﺮﻡ ﺧﺪﻣﺎﹰ؟ ﻗﺎﻝ‪ :‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ‪ -‬ﺃﻋﺰﻩ ﺍﷲ ‪ -‬ﻗﺎﻝ‪ :‬ﺑﻞ ﺍﻟﻜﺴﺎﺋﻲ ﳜﺪﻣﻪ ﺍﻷﻣﲔ ﻭﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﺣﺪﺛﻬﻢ‬
‫ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺣﺪﺙ ﺍﻟﺴﻼﻣﻲ ﻗﺎﻝ‪ :‬ﺣﻀﺮ ﳎﻠﺲ ﺍﻟﻜﺴﺎﺋﻲ ﺃﻋﺮﺍﰊ ﻭﻫﻢ ﻳﺘﺤﺎﻭﺭﻭﻥ ﰲ ﺍﻟﻨﺤﻮ ﻓﺄﻋﺠﺒﻪ ﺫﻟﻚ‪ ،‬ﰒ ﺗﻨﺎﻇﺮﻭﺍ ﰲ‬
‫ﺍﻟﺘﺼﺮﻳﻒ ﻓﻠﻢ ﻳﻬﺘﺪ ﺇﱃ ﻣﺎ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﻓﻔﺎﺭﻗﻬﻢ ﻭﺃﻧﺸﺄ ﻳﻘﻮﻝ‪:‬‬
‫ﻣﺎﺯﺍﻝ ﺃﺧﺬﻫﻢ ﰲ ﺍﻟﻨﺤﻮ ﻳﻌﺠﺒﲏ ‪ ...‬ﺣﱴ ﺗﻌﺎﻃﻮﺍ ﻛﻼﻡ ﺍﻟﺰﻧﺞ ﻭﺍﻟﺮﻭﻡ‬
‫ﲟﻔﻌﻞ ﻓﻌ ﹴﻞ ﻻ ﻃﺎﺏ ﻣﻦ ﻛﻠ ﹴﻢ ‪ ...‬ﻛﺄﻧﻪ ﺯﺟﻞ ﺍﻟﻐﺮﺑﺎﻥ‪ .‬ﻭﺍﻟﻴﻮﻡ‬

‫ﻭﻗﺮﺃ ﲞﻂ ﺃﰊ ﺳﻌﻴ ٍﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻴﺰﺩﺍﺩﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻜﺎﺗﺐ ﰲ ﻛﺘﺎﺏ ﺟﻼﺀ ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺗﺼﻨﻴﻔﻪ ﻗﻴﻞ‪:‬‬
‫ﺍﺟﺘﻤﻊ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﻈﺎﻡ ﻭﺿﺮﺍﺭ ﺑﲔ ﻳﺪﻱ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻓﺘﻨﺎﻇﺮﺍ ﰲ ﺍﻟﻘﺪﺭ ﺣﱴ ﺩﻗﺖ ﻣﻨﺎﻇﺮﻬﺗﻤﺎ ﻓﻠﻢ ﻳﻔﻬﻤﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻟﺒﻌﺾ ﺧﺪﻣﻪ ﻭﻣﻦ ﻳﺜﻖ ﺑﻪ ﻭﻳﺮﺿﻰ ﺑﺮﺃﻳﻪ‪ :‬ﺍﺫﻫﺐ ﻬﺑﺬﻳﻦ ﺇﱃ ﺍﻟﻜﺴﺎﺋﻲ ﺣﱴ ﻳﺘﻨﺎﻇﺮﺍ ﺑﲔ ﻳﺪﻳﻪ ﰒ ﳜﱪﻙ ﳌﻦ ﺍﻟﻔﻠﺢ‬
‫ﻣﻨﻬﻤﺎ‪ ،‬ﻓﻠﻤﺎ ﺻﺎﺭﺍ ﰲ ﺑﻌﺾ ﺍﻟﻄﺮﻳﻖ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﻈﺎﻡ ﻟﻀﺮﺍ ﹴﺭ‪ :‬ﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﻜﺴﺎﺋﻲ ﻻ ﳛﺴﻦ ﺷﻴﺌﹰﺎ ﻣﻦ‬
‫ﺏ ﻓﻨﺸﻐﻠﻪ ﻬﺑﻤﺎ‪،‬‬
‫ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺇﳕﺎ ﻣﻌﻮﻟﻪ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﻟﻜﻦ ﻬﺗﻴﺊ ﻟﻪ ﻣﺴﺄﻟﺔ ﳓ ﻮﹴ‪ ،‬ﻭﺃﻫﻴﺊ ﻟﻪ ﻣﺴﺄﻟﺔ ﺣﺴﺎ ﹴ‬
‫ﻷﻧﺎ ﻻ ﻧﺄﻣﻦ ﺇﻥ ﻳﺴﻤﻊ ﻣﻨﺎ ﻣﺎ ﱂ ﻳﺴﻤﻌﻪ ﻭﱂ ﻳﺒﻠﻐﻪ ﻓﻬﻤﻪ ﺃﻥ ﻳﻨﺴﺒﻨﺎ ﺇﱃ ﺍﻟﺰﻧﺪﻗﻪ‪ ،‬ﻓﻠﻤﺎ ﺻﺎﺭﺍ ﺇﻟﻴﻪ ﺳﻠﻤﺎ ﻋﻠﻴﻪ‪ ،‬ﰒ‬
‫ﺑﺪﺃ ﺿﺮﺍﺭ ﻓﻘﺎﻝ‪ :‬ﺃﺳﺄﻟﻚ ‪ -‬ﺃﺻﻠﺤﻚ ﺍﷲ ‪ -‬ﻋﻦ ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﻟﻨﺤﻮ؟ ﻗﺎﻝ‪ :‬ﻫﺎﻬﺗﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎﺣﺪ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ‬
‫ﺑﻪ؟ ﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﺣﺪ ﺍﻟﻔﺎﻋﻞ ﺍﻟﺮﻓﻊ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﺣﺪ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺍﻟﻨﺼﺐ ﺃﺑﺪﺍﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻜﻴﻒ ﺗﻘﻮﻝ ﺿﺮﺏ ﺯﻳﺪ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﺿﺮﺏ ﺯﻳﺪ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻠﻢ ﺭﻓﻌﺖ ﺯﻳﺪﹰﺍ ﻭﻗﺪ ﺷﺮﻃﺖ ﺃﻥ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻣﻨﺼﻮﺏ ﺃﺑﺪﺍﹰ؟ ﻗﺎﻝ ﻷﻧﻪ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‪،‬‬
‫ﻗﺎﻝ ﻟﻪ‪ :‬ﻓﻘﺪ ﺃﺧﻄﺄﺕ ﰲ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﺇﺫ ﱂ ﺗﻘﻞ ﺇﻥ ﺍﳌﻔﻌﻮﻟﲔ ﻣﻦ ﺇﺫﺍ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻛﺎﻥ ﻣﺮﻓﻮﻋﺎﹰ‪ ،‬ﻭﻣﻦ ﺟﻌﻞ ﻟﻚ‬
‫ﺍﳊﻜﻢ ﺑﺎﻥ ﲡﻌﻞ ﺍﻟﺮﻓﻊ ﳌﻦ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ؟ ﻗﺎﻝ‪ :‬ﻷﻧﺎ ﺇﺫﺍ ﱂ ﻧﺬﻛﺮ ﺍﻟﻔﺎﻋﻞ ﺃﻗﻤﻨﺎ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻣﻘﺎﻣﻪ‪ ،‬ﻷﻥ ﺍﻟﻔﻌﻞ‬
‫ﺍﻟﻮﺍﻗﻊ ﻋﻠﻴﻪ ﻏﲑ ﻣﺴﺘﺤﻜﻢ ﺍﻟﻨﻘﺺ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻨﻘﺺ ﻣﻄﺎﺑﻖ ﻟﻠﺮﻓﻊ‪ ،‬ﻓﺈﺫﺍ ﺫﻛﺮﻧﺎ ﻣﻦ ﻓﻌﻞ ﺑﻪ ﻭﺃﻓﺼﺤﻨﺎ ﺑﺬﻟﻚ‬
‫ﻧﺼﺒﻨﺎﻩ‪ .‬ﻗﺎﻝ ﻟﻪ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﺼﺐ ﻣﻄﺎﺑﻘﺎ ﻟﻠﻨﻘﺺ ﻓﻤﻦ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﺃﻭﱃ ﺑﻪ‪ ،‬ﻷﻧﺎ ﺇﺫﺍ ﻗﻠﻨﺎ‪ :‬ﺿﺮﺏ ﺯﻳﺪ ﻓﻘﺪ‬
‫ﳝﻜﻦ ﺇﻥ ﻳﻜﻮﻥ ﺿﺮﺑﻪ ﻣﺎﺋﺔ ﺭﺟﻞ‪ ،‬ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﺿﺮﺏ ﻋﺒﺪ ﺍﷲ ﺯﻳﺪﹰﺍ ﻓﻠﻢ ﻳﻀﺮﺑﻪ ﺇﻻ ﺭﺟﻞ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻟﺬﻱ ﺃﻣﻜﻦ ﺇﻥ‬
‫ﻳﻀﺮﺑﻪ ﻣﺎﺋﺔ ﺭﺟﻞ ﺃﻭﱃ ﺑﺎﻟﻨﺼﺐ ﻭﺍﻟﻨﻘﺺ ﳑﻦ ﱂ ﻳﻀﺮﺑﻪ ﺇﻻ ﺭﺟﻞ ﻭﺍﺣﺪ‪ ،‬ﻓﻮﻗﻒ ﺍﻟﻜﺴﺎﺋﻲ ﻓﻠﻢ ﻳﺪﺭ ﻣﺎﻳﻘﻮﻝ‪ .‬ﰒ‬
‫ﻗﺎﻝ ﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺃﺳﺄﻟﻚ ‪ -‬ﺃﺻﻠﺤﻚ ﺍﷲ ‪ -‬ﻋﻦ ﻣﺴﺄﻟ ٍﺔ ﻣﻦ ﺍﳊﺴﺎﺏ؟ ﻗﺎﻝ‪ :‬ﻗﻞ‪ .‬ﻗﺎﻝ‪ :‬ﻛﻢ ﺟﺬﺭ ﻋﺸﺮﺓ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﱯ ﻣﻦ‬
‫ﺍﺟﺘﻤﻊ ﺍﳊﺴﺎﺏ ﻋﻠﻰ ﺇﻧﻪ ﻻﺟﺬﺭ ﻟﻌﺸﺮ ٍﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﻋﻠﻢ ﺍﷲ ﺟﺬﺭﻫﺎ؟ ﻗﺎﻝ‪ :‬ﺍﷲ ﻋﺎﱂ ﻛﻞ ﺷﻲﺀ ﺃﻟﻘﺎﻩ ﺇﱃ ﻧ ﹴ‬
‫ﺃﻧﺒﻴﺎﺋﻪ؟ ﰒ ﺃﻟﻘﺎﻩ ﺫﻟﻚ ﺍﻟﻨﱯ ﺇﱃ ﺻﻔ ﹴﻲ ﻣﻦ ﺃﺻﻔﻴﺎﺋﻪ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﻳﻨﻤﻰ ﺣﱴ ﺻﺎﺭ ﻋﻠﻢ ﺟﺬﺭ ﻋﺸﺮ ٍﺓ‬
‫ﻋﻨﺪﻱ‪ ،‬ﻭﺃﻛﻮﻥ ﺃﻋﻠﻢ ﺟﺬﺭﻫﺎ ﻭﻻﺗﻌﻠﻤﻪ ﺃﻧﺖ‪ ،‬ﻭﺗﻜﻮﻥ ﳐﻄﺌﹰﺎ ﻓﻴﻤﺎ ﻗﻠﺖ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺍﻟﻜﺴﺎﺋﻲ ﺇﱃ ﺍﻟﻐﻼﻡ ﻭﻗﺎﻝ‪:‬‬
‫ﺍﺫﻫﺐ ﻬﺑﺬﻳﻦ ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻓﻘﻞ‪ :‬ﺇﻬﻧﻤﺎ ﺯﻧﺪﻳﻘﺎﻥ ﻛﺎﻓﺮﺍﻥ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﳋﺎﺩﻡ ﻟﺒﻴﺒﹰﺎ ﺣﺼﻴﻔﹰﺎ‬
 ‫ﻓﺄﺣﺴﻦ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻨﻬﻤﺎ ﻭﺣﺴﻦ ﺃﻣﻮﺭﳘﺎ‪ ،‬ﻓﺄﻣﺮ ﻬﺑﻤﺎ ﲜﺎﺋﺰ ٍﺓ ﺳﻨﻴ ٍﺔ ﻭﺻﺮﻓﻬﻤﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﻋﻨﺪﻱ ﻣﺼﻨﻮﻋﺔ ﺑﺎﺭﺩﺓ‪ ،‬ﻭﺇﳕﺎ ﻛﺘﺒﺘﻬﺎ ﻟﻜﻮﱐ ﻭﺟﺪﻬﺗﺎ ﲞﻂ ﺭﺟ ﹴﻞ ﻋﺎ ﹴﱂ‪ .‬ﻭﺣﺪﺙ ﺳﻠﻤﺔ‬
‫ﺑﻦ ﻋﺎﺻ ﹴﻢ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﺣﻠﻔﺖ ﺃﻻ ﺃﻛﻠﻢ ﻋﺎﻣﻴﹰﺎ ﺃﻻ ﲟﺎ ﻳﻮﺍﻓﻘﻪ ﻭﻳﺸﺒﻪ ﻛﻼﻣﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﲏ ﻭﻗﻔﺖ ﻋﻠﻰ‬
‫ﳒﺎ ﹴﺭ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺑﻜﻢ ﺫﺍﻧﻚ ﺍﻟﺒﺎﺑﺎﻥ؟ ﻓﻘﺎﻝ‪ :‬ﺑﻠﺤﺘﺎﻥ‪ .‬ﻓﺤﻠﻔﺖ ﺃﻻ ﺃﻛﻠﻢ ﻋﺎﻣﻴﺎ ﺇﻻ ﲟﺎ ﻳﺼﻠﺤﻪ‪ .‬ﻭﺣﺪﺙ ﺍﳊﺰﻧﺒﻞ‬
‫ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﻳﻌﻘﻮﺏ ﺑﻦ ﺍﻟﺴﻜﻴﺖ ﻷﰊ ﺍﳉﺮﺍﺡ ﺍﻟﻌﻘﻴﻠﻲ ﳝﺪﺡ ﺍﻟﻜﺴﺎﺋﻲ‪:‬‬
‫ﻼ ﻣﺮﺣﺒﹰﺎ ﰒ ﳚﻠﺲ‬
‫ﺿﺤﻮﻙ ﺇﺫﺍ ﺯﻑ ﺍﳋﻮﺍﻥ ﻭﺯﻭﺭﻩ ‪ ...‬ﳛﻴﺎ ﺑﺄﻫ ﹰ‬
‫ﺃﺑﺎ ﺣﺴ ﹴﻦ ﻣﺎﺟﺌﺘﻜﻢ ﻗﻂ ﻣﻄﻔﺌﹰﺎ ‪ ...‬ﻟﻈﻰ ﺍﻟﺸﻮﻕ ﺇﻻ ﻭﺍﻟﺰﺟﺎﺟﺔ ﺗﻘﻠﺲ‬
‫ﻼ ﻋﻠﻰ ﺍﳊﻜﺎﻳﺔ‪.‬‬
‫ﻗﺎﻝ ﻳﻌﻘﻮﺏ‪ :‬ﻳﺮﻳﺪ ﲤﺘﻠﺊ ﺣﱴ ﺗﻔﻴﺾ‪ ،‬ﻭﻧﺼﺐ ﻗﻮﻟﻪ ﳛﻴﺎ ﺑﺄﻫ ﹰ‬
‫ﻭﺣﺪﺙ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻬﺪﻱ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳋﺮﺍﺯ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﳑﻦ ﻭﺳﻢ‬
‫ﺑﺎﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﻛﺎﻥ ﻛﺴﺐ ﺑﻪ ﻣﺎ ﹰﻻ ﺇﻻ ﺃﻧﻪ ﺣﻜﻰ ﻋﻨﻪ ﺇﻧﻪ ﺃﻗﺎﻡ ﻏﻼﻣﹰﺎ ﳑﻦ ﻋﻨﺪﻩ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻗﺎﻡ ﻳﻔﺴﻖ ﺑﻪ ﻭﺟﺎﺀ‬
‫ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻟﻴﺴﻠﻢ ﻋﻠﻴﻪ ﻓﺮﺁﻩ ﺍﻟﻜﺴﺎﺋﻲ ﻭﱂ ﻳﺮﻩ ﺍﻟﻐﻼﻡ‪ ،‬ﻓﺠﻠﺲ ﺍﻟﻜﺴﺎﺋﻲ ﰲ ﻣﻜﺎﻧﻪ ﻭﺑﻘﻲ ﺍﻟﻐﻼﻡ ﻗﺎﺋﻤﹰﺎ‬
‫ﻣﺒﻬﻮﺗﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺍﻟﻜﺎﺗﺐ ﻗﺎﻝ ﻟﻠﻜﺴﺎﺋﻲ‪ :‬ﻣﺎﺷﺄﻥ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﻗﺎﺋﻤﺎﹰ؟ ﻗﺎﻝ ﻭﻗﻊ ﺍﻟﻔﻌﻞ ﻋﻠﻴﻪ ﻓﺄﻧﺘﺼﺐ‪ .‬ﻭﺣﺪﺙ‬
‫ﺍﳌﺮﺯﺑﺎﱐ ﻓﻴﻤﺎ ﺃﺳﻨﺪﻩ ﺇﱃ ﺳﻌﺪﻭﻥ ﺍﻟﻘﺎﺭﺉ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺍﻟﻜﺴﺎﺋﻲ ﻭﻫﻮ ﻳﺴﺄﻝ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﳌﺮﻭﺯﻱ ﻭﻗﺪ ﺃﻗﺎﻡ ﺃﺭﺑﻌﲔ‬
‫ﺳﻨﺔ ﳜﺘﻠﻒ ﺇﱃ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﳌﺮﻭﺯﻱ ﻳﻘﻮﻝ‪ :‬ﻛﻴﻒ ﺗﻘﻮﻝ ﻣﺮﺭﺕ ﺑﺪﺟﺎﺟﺔٍ ﺗﻨﻘﺮﻙ ﺃﻭ ﺗﻨﻘﺮﻙ ﺃﻭ ﺗﻨﻘﺮﻙ؟ ﻓﻘﺎﻝ ﻟﻪ‬
‫ﺍﻟﻜﺴﺎﺋﻲ؟ ﺍﺳﺘﺤﻴﻴﺖ ﻟﻚ‪ ،‬ﺑﻌﺪ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻻﺗﻌﺮﻑ ﺣﺮﻭﻑ ﺍﻟﻨﻌﺖ؟ ﺇﻬﻧﺎ ﺗﺘﺒﻊ ﺍﻷﲰﺎﺀ‪ ،‬ﻗﻞ ﺗﻨﻘﺮﻙ ﻣﻦ ﻧﻌﺖ‬
‫ﺍﻟﺪﺟﺎﺟﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻜﺴﺎﺋﻲ ﻳﻬﺰﺃ ﺑﻪ ﻭﻳﻌﺒﺚ ﻭﻳﻨﻘﺮ ﺃﻧﻔﻪ‪.‬‬

‫ﻭﺣﺪﺙ ﺃﻳﻀﺎ ﺑﺈﺳﻨﺎﺩ ﺭﻓﻌﻪ ﺇﱃ ﻧﺼﲑ ﺍﻟﺮﺍﺯﻱ ﺍﻟﻨﺤﻮﻱ ﺭﺟﻞ ﻛﺎﻥ ﺑﺎﻟﺮﻱ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﺍﻟﻜﺴﺎﺋﻲ ﻣﻊ ﻫﺎﺭﻭﻥ ﻓﺎﻋﺘﻞ‬
‫ﻋﻠ ﹰﺔ ﻣﻨﻜﺮ ﹰﺓ ﻓﺄﺗﺎﻩ ﻫﺎﺭﻭﻥ ﻣﺎﺷﻴﹰﺎ ﻣﺘﻔﺮﻏﹰﺎ ﻓﺨﺮﺝ ﻣﻦ ﻋﻨﺪﻩ ﻭﻫﻮ ﻣﻐﻤﻮﻡ ﺟﺪﹰﺍ ﻓﻘﺎﻝ ﻷﺻﺤﺎﺑﻪ‪ :‬ﻣﺎ ﺃﻇﻦ ﺍﻟﻜﺴﺎﺋﻲ ﺇﻻ‬
‫ﻣﻴﺘﹰﺎ ﻭﺟﻌﻞ ﻳﺴﺘﺮﺟﻊ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﻘﻮﻡ ﻳﻌﺰﻭﻧﻪ ﻭﻳﻄﻴﺒﻮﻥ ﻧﻔﺴﻪ ﻭﻫﻮ ﻳﻈﻬﺮ ﺣﺰﻧﹰﺎ ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻭﻣﺎﻟﻪ‬
‫ﻼ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻋﺎﳌﹰﺎ ﻏﺰﻳﺮ ﺍﻟﻌﻠﻢ ﲟﻮﺿ ﹴﻊ ﻳﻘﺎﻝ ﻟﻪ ﺫﻭ ﺍﻟﻨﺨﻴﻠﺔ‪،‬‬
‫ﻗﻀﻴﺖ ﻋﻠﻴﻪ ﻬﺑﺬﺍ؟ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺣﺪﺛﲏ ﺃﻧﻪ ﻟﻘﻰ ﺭﺟ ﹰ‬
‫ﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻓﻜﻨﺖ ﺃﻏﺪﻭ ﻋﻠﻴﻪ ﻭﺃﺭﻭﺡ ﺃﻣﺘﺎﺡ ﻣﺎﻋﻨﺪﻩ‪ ،‬ﻓﻐﺪﻭﺕ ﻋﻠﻴﻪ ﻏﺪﻭ ﹰﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﻐﺪﻭﺍﺕ ﻓﺈﺫﺍ ﻫﻮ ﺛﻘﻴﻞ‬
‫ﻭﺭﺃﻳﺖ ﺑﻪ ﻋﻠ ﹰﺔ ﻣﻨﻜﺮ ﹰﺓ ﻗﺎﻝ‪ :‬ﻓﺄﻟﻘﻰ ﻧﻔﺴﻪ ﻭﺟﻌﻞ ﻳﺘﻨﻔﺲ ﻭﻳﻘﻮﻝ‪:‬‬
‫ﻗﺪﺭ ﺃﺣﻠﻚ ﺫﺍ ﺍﻟﻨﺨﻴﻞ ﻭﻗﺪ ﺗﺮﻯ ‪ ...‬ﻭﺃﰉ ﻣﺎﻟﻚ ﺫﻭ ﺍﻟﻨﺨﻴﻞ ﺑﺪﺍﺭ‬
‫ﺃﻻ ﻛﺪﺍﺭﻛﻢ ﺑﺬﻱ ﺑﻘﺮ ﺍﳊﻤﻰ ‪ ...‬ﻫﻴﻬﺎﺕ ﺫﻭ ﺑﻘ ﹴﺮ ﻣﻦ ﺍﳌﺰﺩﺍﺭ‬
‫ﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻓﻐﺪﻭﺕ ﻋﻠﻴﻪ ﺻﺒﺎﺣﹰﺎ ﻓﺈﺫﺍ ﻫﻮ ﳌﺎ ﺑﻪ‪ :‬ﻓﺪﺧﻠﺖ ﺍﻟﺴﺎﻋﺔ ﻋﻠﻰ ﺍﻟﻜﺴﺎﺋﻲ ﻓﺈﺫﺍ ﻫﻮ ﻳﻨﺸﺪ ﻫﺬﻳﻦ‬
‫ﺍﻟﺒﻴﺘﲔ‪ ،‬ﻓﻐﻤﲎ ﺫﻟﻚ ﻏﻤﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻓﻜﺎﻥ ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﻣﺎﺕ ﻣﻦ ﻳﻮﻣﻪ ﻭﺩﻓﻦ ﲟﻨﺰﻟﻪ ﰲ ﺳﻜﺔ ﺣﻨﻈﻠﺔ ﺍﺑﻦ ﻧﺼﺮ ﺑﺎﻟﺮﻱ‬
‫ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﰲ ﻏﲑ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﺸﻌﺮ‪:‬‬
‫ﻗﺎﻟﺖ ﲨﺎﻝ ﻭﻛﻠﻬﻦ ﲨﻴﻠﺔ ‪ ...‬ﻣﺎ ﺗﺄﻣﺮﻭﻥ ﻬﺑﻮﻻﺀ ﺍﻟﺴﻔﺎﺭ‬
‫ﻗﺎﻟﻮﺍ ﺑﻨﻮ ﺳﻔ ﹴﺮ ﻭﱂ ﻧﺸﻌﺮ ﻬﺑﻢ ‪ ...‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻧﺮﻳﺪ ﻏﲑ ﲤﺎﺭﻯ‬
‫ﳌﺎ ﺍﺗﻜﺄﺕ ﻋﻠﻰ ﺍﳊﺸﺎﻳﺎ ﻣﻀﻤﻀﺖ ‪ ...‬ﺑﺎﻟﻨﻮﻡ ﺃﻋﻴﻨﻬﻦ ﺑﻌﺪ ﻏﺮﺍﺭ‬
 ‫ﺳﻘﻂ ﺍﻟﻨﺪﻯ ﲜﻨﻮﻬﺑﻦ ﻛﺄﳕﺎ ‪ ...‬ﺳﻘﻂ ﺍﻟﻨﺪﻯ ﺑﻠﻄﺎﺋﻢ ﺍﻟﻌﻄﺎﺭ‬
‫ﺖ ﻭﺍﺣﺪٍ‪ ،‬ﻭﻛﺎﻧﺎ ﺧﺮﺟﺎ ﻣﻊ‬
‫ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﺑﺮﻧﺒﻮﻳﺔ‪ ،‬ﻛﻮﺭﺓ ﻣﻦ ﻛﻮﺭ ﺍﻟﺮﻱ ﻫﻮ ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻔﻘﻴﻪ ﰲ ﻭﻗ ٍ‬
‫ﺍﻟﺮﺷﻴﺪ ﺇﻟﻴﻬﺎ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺮﺷﻴﺪ‪ :‬ﺩﻓﻨﺖ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﺤﻮ ﺑﺮﻧﺒﻮﻳﺔ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻱ ﻳﺮﺛﻴﻬﻤﺎ‪:‬‬
‫ﺗﺼﺮﻣﺖ ﺍﻟﺪﻧﻴﺎ ﻓﻠﻴﺲ ﺧﻠﻮﺩ ‪ ...‬ﻭﻣﺎﻗﺪ ﺗﺮﻯ ﻣﻦ ﻬﺑﺠ ٍﺔ ﺳﻴﺒﻴﺪ‬
‫ﺳﻴﻔﻨﻴﻚ ﻣﺎ ﺃﻓﲎ ﺍﻟﻘﺮﻭﻥ ﺍﻟﱵ ﻣﻀﺖ ‪ ...‬ﻓﻜﻦ ﻣﺴﺘﻌﺪﹰﺍ ﻓﺎﻟﻔﻨﺎﺀ ﻋﺘﻴﺪ‬
‫ﺃﺳﻴﺖ ﻋﻠﻰ ﻗﺎﺿﻰ ﺍﻟﻘﻀﺎﺓ ﳏﻤ ٍﺪ ‪ ...‬ﻓﺄﺫﺭﻳﺖ ﺩﻣﻌﻲ ﻭﺍﻟﻔﺆﺍﺩ ﻋﻤﻴﺪ‬
‫ﻭﻗﻠﺖ ﺇﺫﺍ ﻣﺎ ﺍﳋﻄﺐ ﺃﺷﻜﻞ ﻣﻦ ﻟﻨﺎ ‪ ...‬ﺑﺎﻳﻀﺎﺣﻪ ﻳﻮﻣﺎ ﻭﺃﻧﺖ ﻓﻘﻴﺪ؟‬
‫ﻭﺃﻭﺟﻌﲏ ﻣﻮﺕ ﺍﻟﻜﺴﺎﺋﻲ ﺑﻌﺪﻩ ‪ ...‬ﻭﻛﺎﺩﺕ ﰊ ﺍﻷﺭﺽ ﺍﻟﻔﻀﺎﺀ ﲤﻴﺪ‬
‫ﻭﺃﺫﻫﻠﲏ ﻋﻦ ﻛﻞ ﻋﻴﺶ ﻭﻟﺬﺓ ‪ ...‬ﻭﺃﺭﻕ ﻋﻴﲏ ﻭﺍﻟﻌﻴﻮﻥ ﻫﺠﻮﺩ‬
‫ﳘﺎ ﻋﺎﳌﺎﻧﺎ ﺃﻭﺩﻳﺎ ﻭﲣﺮﻣﺎ ‪ ...‬ﻭﻣﺎﳍﻤﺎ ﰲ ﺍﻟﻌﺎﳌﲔ ﻧﺪﻳﺪ‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺃﻥ ﻭﻓﺎﺓ ﺍﻟﻜﺴﺎﺋﻲ ﻛﺎﻧﺖ ﺑﻄﻮﺱ ﻻ ﺍﻟﺮﻯ‪ .‬ﻭﳌﺎ ﺑﻠﻐﺖ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺇﱃ ﺍﻟﺮﺷﻴﺪ ﻗﺎﻝ ﻳﺎﻳﺰﻳﺪﻱ‪ :‬ﻟﺌﻦ‬
‫ﻛﻨﺖ ﺗﺴﻲﺀ ﺍﻟﻜﺴﺎﺋﻲ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻟﻘﺪ ﺃﺣﺴﻨﺖ ﺑﻌﺪ ﻣﻮﺗﻪ‪ .‬ﻭﻗﻴﻞ ﺑﻞ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﺣﺴﻨﺖ ﻳﺎﺑﺼﺮﻱ‪ ،‬ﻟﺌﻦ ﻛﻨﺖ‬
‫ﺗﻈﻠﻤﻪ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻟﻘﺪ ﺃﻧﺼﻔﺘﻪ ﺑﻌﺪ ﻣﻮﺗﻪ‪ .‬ﻭﻣﺎﺕ ﺍﻟﻜﺴﺎﺋﻲ ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻛﺘﺎﺏ‬
‫ﳐﺘﺼﺮ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻌﺪﺩ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﺍﻟﻜﺒﲑ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﺍﻷﻭﺳﻂ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻨﻮﺍﺩﺭ ﺍﻷﺻﻐﺮ‪ ،‬ﻛﺘﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻌﺪﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﳍﺠﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﻣﻘﻄﻮﻉ ﺍﻟﻘﺮﺍﻥ ﻭﻣﻮﺻﻮﻟﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺼﺎﺩﺭ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳊﺮﻭﻑ‪ ،‬ﻛﺘﺎﺏ ﺃﺷﻌﺎﺭ ﺍﳌﻌﺎﻳﺎﺓ ﻭﻃﺮﺍﺋﻘﻬﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﳍﺎﺀﺍﺕ ﺍﳌﻜﲎ ﻬﺑﺎ ﰲ ﺍﻟﻘﺮﺍﻥ‪.‬‬
‫ﻗﺮﺃﺕ ﲞﻂ ﺍﻷﺯﻫﺮﻱ ﰲ ﻛﺘﺎﺏ ﻧﻈﻢ ﺍﻟﻘﺮﺁ ﻥ ﻟﻠﻤﻨﺬﺭﻱ‪ :‬ﺃﲰﻌﲏ ﺃﺑﻮ ﺑﻜﺮ ﻋﻦ ﺑﻌﺾ ﻣﺸﺎﳜﻪ ﺃﻥ ﺍﻟﻜﺴﺎﺋﻲ ﻛﺎﻥ‬
‫ﻳﻘﻮﻡ ﰲ ﺍﶈﺮﺍﺏ ﻳﺆﻡ ﻓﺘﺸﺘﺪ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺍﺀﺓ ﺣﱴ ﻻ ﻳﻘﻮﻡ ﺑﻘﺮﺍﺀﺓ )ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ(‪ ،‬ﰒ ﻳﺘﺤﺮﻑ ﻓﻴﻘﺒﻞ‬
‫ﻋﻠﻴﻬﻢ ﻓﻴﻤﻠﻲ ﺍﻟﻘﺮﺁﻥ ﺣﻔﻈﹰﺎ ﻭﻳﻔﺴﺮﻩ ﲟﻌﺎﻧﻴﺔ ﻭﺗﻔﺴﲑﻩ‬

‫ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺑﻦ ﻋﻤﺎﺭﺓ ﺑﻦ ﲪﺰﺓ‬

‫ﺍﺑﻦ ﻳﺴﺎﺭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻷﺻﺒﻬﺎﱐ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻭﻋﺜﻤﺎﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻧﺘﻬﺖ ﻧﺴﺒﺔ ﻫﺬﺍ ﺇﻟﻴﻪ‪ :‬ﻫﻮ ﻭﺍﻟﺪ ﺃﰊ ﻣﺴﻠﻢ‬
‫ﺍﳋﺮﺍﺳﺎﱐ ﻭﻳﺴﺎﺭ ﺃﺧﻮﻩ‪ ،‬ﻗﺎﻝ ﺫﻟﻚ ﲪﺰﺓ ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺳﻢ ﺍﺑﻴﻪ ﻗﺒﻞ ﺃﻥ ﻳﺴﻠﻢ ﺑﻨﺪﺍﺩ ﻫﺮﻣﺰ‪ ،‬ﻓﻠﻤﺎ ﺃﺳﻠﻢ ﺗﺴﻤﻰ‬
‫ﺑﻌﺜﻤﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﺑﻮ ﻣﺴﻠﻢ ﺍﲰﻪ‪ :‬ﻬﺑﺰﺍﺩﺍﻥ ﺑﻦ ﺑﻨﺪﺍﺩ ﻫﺮﻣﺰ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﻫﺬﺍ ﻣﻦ ﺃﻭﻻﺩ ﺃﺧﻴﻪ ﻳﺴﺎﺭ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺃﺣﺪ ﺃﺩﺑﺎﺀ ﺃﺻﺒﻬﺎﻥ ﺍﳌﺸﻬﻮﺭﻳﻦ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺴﻌﺮ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﺷﺎﺋﻊ ﺫﻟﻚ ﺫﺍﺋﻊ ﻋﻨﻪ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻣﻨﻬﺎ‪:‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻛﺘﺎﺏ ﻓﻘﺮ ﺍﻟﺒﻠﻐﺎﺀ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺷﻌﺮ ﻋﺎﻣﺔ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﻛﺘﺎﺏ ﻗﻼﺋﺪ ﺍﻟﺸﺮﻑ ﰲ‬
‫ﻣﻔﺎﺧﺮ ﺃﺻﺒﻬﺎﻥ ﻭﺃﺧﺒﺎﺭﻫﺎ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺏ ﰲ ﻫﺬﺍ ﺍﻟﻔﻦ‪ ،‬ﻭﻫﻮ‬‫ﻗﺎﻝ ﲪﺰﺓ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﺭﺟﻞ ﻣﻦ ﻛﺒﺎﺭ ﺃﻫﻞ ﺍﻷﺩﺏ ﺑﺒﻠﺪﻧﺎ ﺗﻌﺎﻃﻰ ﻋﻤﻞ ﻛﺘﺎ ﹴ‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﲪﺰﺓ ﺑﻦ ﻋﻤﺎﺭﺓ‪ ،‬ﻭﲰﺎﻩ ﻗﻼﺋﺪ ﺍﻟﺸﺮﻑ‪ ،‬ﻓﺸﺤﻨﻪ ﺑﺄﺧﺒﺎﺭ ﺍﻟﻔﺮﺱ ﰲ ﺍﻟﺴﲑ ﻭﺍﻷﺑﻴﺎﺕ‪ ،‬ﻧﺒﺬ‬
‫ﻼ ﻣﻦ ﺃﺧﺒﺎﺭ ﺃﺻﺒﻬﺎﻥ ﺗﻨﻘﺺ ﻋﻦ ﺍﻟﺴﺪﺱ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺣﺠﻤﻬﺎ ﻳﻜﻮﻥ ﺩﻭﻥ ﺛﻼﺛﲔ ﻭﺭﻗﺔﹰ‪ ،‬ﻭﺭﻭﻯ ﻓﻴﻤﺎ‬ ‫ﺑﻴﻨﻬﻤﺎ ﲨ ﹰ‬
 ‫ﺑﻴﻨﻬﺎ ﺃﺧﺒﺎﺭﹰﺍ ﻛﺄﻬﻧﺎ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﳊﻜﻢ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﻳﺮﺛﻰ ﺃﺑﺎ ﻣﺴﻠ ﹴﻢ ﳏﻤﺪ ﺍﺑﻦ ﲝ ﹴﺮ‪:‬‬
‫ﻭﻗﺎﻟﻮﺍ ﺃﻻ ﺗﺮﺛﻲ ﺍﺑﻦ ﲝﺮ ﳏﻤﺪﹰﺍ ‪ ...‬ﻓﻘﻠﺖ ﳍﻢ‪ :‬ﺭﺩﻭﺍ ﻓﺆﺍﺩﻱ ﻭﺍﲰﻌﻮﺍ‬
‫ﻓﻠﻦ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﻮﻝ ﻣﻦ ﻃﺎﺭ ﻗﻠﺒﻪ ‪ ...‬ﺟﺮﳛﹰﺎ ﻃﺮﳛﹰﺎ ﺑﺎﳌﺼﺎﺋﺐ ﻳﻘﺮﻉ‬
‫ﻭﻣﻦ ﺑﺎﻥ ﻋﻨﻪ ﺇﻟﻔﻪ ﻭﺧﻠﻴﻠﻪ ‪ ...‬ﻓﻠﻴﺲ ﻟﻪ ﺇﻻ ﺇﱃ ﺍﻟﺒﻌﺚ ﻣﺮﺟﻊ‬
‫ﺺ ‪ ...‬ﻭﻣﻦ ﺣﻴﺰ ﰲ ﺳﺮﺑﺎﻟﻪ ﺍﻟﻔﻀﻞ ﺃﲨﻊ‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﺃﻭﰱ ﺍﻷﻭﻓﻴﺎﺀ ﳌﺨﻠ ﹴ‬
‫ﺳﺠﺎﻳﺎ ﻛﻤﺎﺀ ﺍﳌﺰﻥ ﺷﻴﺐ ﺑﻪ ﺍﳉﲎ ‪ ...‬ﺟﲎ ﺍﻟﺸﻬﺪ ﰲ ﺻﻔﻮ ﺍﳌﺪﺍﻡ ﻳﺸﻌﺸﻊ‬
‫ﻭﻏﺮﺏ ﺫﻛﺎ ٍﺀ ﻭﺍﻗ ٍﺪ ﻣﺜﻞ ﲨﺮٍﺓ ‪ ...‬ﻭﻃﺒﻊ ﺑﻪ ﺍﻟﻌﻀﺐ ﺍﳌﻬﻨﺪ ﻳﻄﺒﻊ‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺑﻴﺖ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﺍﻟﺬﺭﻯ ‪ ...‬ﻭﺫﺍ ﻣﻨﻄ ﹴﻖ ﰲ ﺍﳊﻔﻞ ﻻﻳﺘﺘﻌﺘﻊ‬
‫ﺢ ﺃﺧﻲ ﺃﰊ ﺳﻌ ٍﺪ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﻟﻪ ﻛﺘﺒﻪ ﺇﱃ ﺃﰊ ﳒﻴ ﹴ‬
‫ﻗﺪ ﻋﺰﻣﻨﺎ ﻋﻠﻰ ﺍﻟﺼﺒﻮﺡ ﻓﺒﺎﺩﺭ ‪ ...‬ﻗﺒﻞ ﺇﻥ ﺗﻀﺤﻰ ﺍﻟﺴﻤﺎﺀ ﺍﳌﺨﻴﻠﺔ‬
‫ﻓﻠﺬﺍ ﺍﻟﺪﺟﻦ ﻳﺎﺧﻠﻴﻠﻲ ﺫﻣﺎﻡ ‪ ...‬ﱂ ﺃﺯﻝ ﻣﺬﻋﻘﻠﺖ ﺃﻣﺮﻱ ﺧﻠﻴﻠﻪ‬
‫ﻭﻫﻮ ﻳﻮﻡ ﺃﻏﺮ ﺃﺑﻠﺞ ﻳﻬﻤﻰ ‪ ...‬ﲝﻴﺎ ﻳﺴﺘﻤﺪ ﻣﻨﻪ ﺳﻴﻮﻟﻪ‬
‫ﺝ ‪ ...‬ﻗﺪ ﺭﲪﻨﺎ ﺑﻜﺎﺀﻩ ﻭﻋﻮﻳﻠﻪ‬
‫ﻭﺩﻋﺎﱐ ﺇﻟﻴﻪ ﺃﺩﻫﻢ ﺩﺍ ﹴ‬
‫ﺷﺒﻪ ﻟﻴ ﹴﻞ ﻣﱴ ﺍﺳﺘﻀﻴﻒ ﺑﻠﻴ ﹴﻞ ‪ ...‬ﱂ ﻳﺴﻜﻦ ﺇﱃ ﺍﻟﺼﺒﺎﺡ ﺻﻬﻴﻠﻪ‬
‫ﻣﻄﻔﺢ ﻣﻬﻤﺮ ﺑﻠﻮﻉ ﺑﻪ ﻳﺲ ‪ ...‬ﺗﻠﺐ ﺍﳌﺪﻗﻊ ﺍﻟﻀﻨﲔ ﺻﻠﻴﻠﻪ‬
‫ﺭﺍﻛﺐ ﻧﺎﺯﻝ ﻳﻐﻄﻤﻂ ﻭﺃﺏ ‪ ...‬ﻗﺪ ﺳﺌﻤﻨﺎ ﺭﻛﻮﺑﻪ ﻭﻧﺰﻭﻟﻪ‬
‫ﻳﻄﺮﺩ ﺍﳉﺪﺏ ﻛﻠﻤﺎ ﺟﺎﺵ ﺃﻋﻄﻰ ‪ ...‬ﺳﺎﺋﻠﻴﻪ ﺑﻀﻴﻌﺔﹰ ﻭﻧﺸﻴﻠﻪ‬
‫ﻭﻟﺪﻳﻨﺎ ﻣﻦ ﺍﳌﻌﺴﻞ ﺷﻲﺀ ‪ ...‬ﻳﻔﺜﺄ ﺍﻟﺪﻫﺮ ﻣﻦ ﻓﺆﺍﺩﻱ ﻏﻠﻴﻠﻪ‬
‫ﻓﺘﻔﻀﻞ ﲟﺎ ﺳﺄﻟﺖ ﻓﻘﺪﻣﹰﺎ ‪ ...‬ﺑﺆﺕ ﻟﻠﺨﻞ ﺑﺎﻷﻳﺎﺩﻱ ﺍﳉﻠﻴﻠﻪ‬
‫ﻭﻟﻚ ﺍﳊﻜﻢ ﺇﻥ ﲢﻜﻢ ﰲ ﺍﻟﺸﺮ ‪ ...‬ﺏ ﻓﻼ ﲣﻒ ﻋﻦ ﻗﻠﻮﺏ ﻋﻠﻴﻠﻪ‬
‫ﻭﻓﺘ ﹴﻮ ﻛﺄﻬﻧﻢ ﻗﻀﺐ ﺍﳍﻦ ‪ ...‬ﺩ ﳍﻢ ﺍﻟﺴﻦ ﺳﻼﻁ ﻃﻮﻳﻠﻪ‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻟﻌﻠﻰ ﺑﻦ ﲪﺰﺓ ﻫﺬﺍ ﻣﻔﺎﻭﺿﺎﺕ ﻃﻮﺍﻝ ﻭﺟﻮﺍ ﺑﺎﺕ ﳉﻤﺎﻋ ٍﺔ ﻣﻦ ﺷﻌﺮﺍﺀ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﳊﺴﻦ‬
‫ﻃﺒﺎﻃﺒﺎ ﺍﻟﻌﻠﻮﻱ ﻭﻏﲑﻩ‪ ،‬ﱂ ﺃﺫﻛﺮ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻟﻄﻮﳍﺎ ﻭﻟﻘﻠﺔ ﻓﺎﺋﺪﻬﺗﺎ ﻋﻨﺪﻱ‪ ،‬ﻓﺸﻌﺮﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻻﻃﺎﺋﻞ ﻓﻴﻪ ﺇﻻ‬
‫ﺃﻧﻪ ﻋﻨﺪ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ ﺟﻠﻴﻞ ﻧﺒﻴﻞ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻠﻐﻮﻱ‬

‫ﻳﻜﲎ ﺃﺑﺎ ﺍﻟﻨﻌﻴﻢ‪ .‬ﻛﺎﻥ ﺃﺣﺪ ﺃﻋﻴﺎﻥ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻀﻼﺀ ﺍﳌﺘﺤﻘﻘﲔ ﺍﻟﻌﺎﺭﻓﲔ ﺑﺼﺤﻴﺤﻬﺎ ﻣﻦ ﺳﻘﻴﻤﻬﺎ‪ ،‬ﻭﻟﻪ ﺭﺩﻭﺩ‬
‫ﻋﻠﻰ ﲨﺎﻋ ٍﺔ ﻣﻦ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻛﺎﺑﻦ ﺩﺭﻳ ٍﺪ ﻭﺍﻷﺻﻤﻌﻲ ﻭﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻭﻏﲑﻫﻢ‪ .‬ﻭﳌﺎ ﻭﺭﺩ ﺍﳌﺘﻨﱯ ﺇﱃ ﺑﻐﺪﺍﺩ ﻛﺎﻥ‬
‫ﻬﺑﺎ ﻭﰲ ﺩﺍﺭﻩ ﻧﺰﻝ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠ ﹴﻲ ﺍﳊﺴﻦ ﺑﻦ ﳛﲕ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺼﻘﻠﻲ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﳋﺰﺍﺯ ﰲ ﺗﺎﺭﻳﺦ ﺻﻘﻠﻴﺔ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ :‬ﻭﰲ ﺭﻣﻀﺎﻥ ﺳﻨﺔ‬
 ‫ﺲ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ ﻣﺎﺕ ﻋﻠﻰ ﺑﻦ ﲪﺰﺓ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺒﺼﺮﻱ ﺭﺍﻭﻳﺔ ﺍﳌﺘﻨﱯ ﺑﺼﻘﻠﻴﺔ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺍﻟﻘﺎﺿﻲ‬ ‫ﲬ ﹴ‬
‫ﻚ ﻗﺎﺿﻲ ﺻﻘﻠﻴﺔ ﻭﻛﱪ ﲬﺴﹰﺎ ﰲ ﺍﳉﺎﻣﻊ‪ .‬ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﰊ ﺯﻳﺎ ٍﺩ ﺍﻟﻜﻼﰊ‪،‬‬‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﻣﺎﻟ ٍ‬
‫ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ ﰲ ﻧﻮﺍﺩﺭﻩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﻟﺪﻳﻨﻮﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺒﺎﺕ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﰊ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼ ﹴﻡ ﰲ ﺍﳌﺼﻨﻒ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ ﰲ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﻭﻻ ٍﺩ ﰲ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﺎﺣﻆ ﰲ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ‬
‫ﺐ ﰲ ﺍﻟﻔﺼﻴﺢ‪ .‬ﻭﺭﺃﻳﺖ ﻫﺬﻩ ﻛﻠﻬﺎ ﲟﺼﺮ‪.‬‬ ‫ﺛﻌﻠ ﹴ‬
‫ﺗﺮﲨﺔ ﺛﺎﻧﻴﺔ‪ :‬ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻠﻐﻮﻱ ﺃﺣﺪ ﺍﻷﻋﻼﻡ ﺍﻷﺋﻤﺔ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻭﺭﺩﻭﺩ ﻋﻠﻰ ﺃﻫﻞ‬
‫ﲎ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﳌﺘﻨﱯ ﻭﻏﲑﻫﺎ‪ ،‬ﻷﻥ ﺍﳌﺘﻨﺒﺊ ﳌﺎ ﻭﺭﺩ ﺑﻐﺪﺍﺩ‬
‫ﺍﻷﺩﺏ ﻭﻓﻖ ﻓﻴﻬﺎ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺑﻦ ﺟ ﹴ‬
‫ﻧﺰﻝ ﻋﻠﻴﻪ ﻭﻛﺎﻥ ﺿﻴﻔﻪ ﺇﱃ ﺃﻥ ﺭﺣﻞ ﻋﻨﻬﺎ‪ .‬ﻓﺤﺪﺙ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻧﺼ ﹴﺮ ﺍﳊﻤﻴﺪﻱ ﰲ ﻛﺘﺎﺏ ﺟﺬﻭﺓ‬
‫ﺍﳌﻘﺘﺒﺲ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻧﺪﻟﺲ ﰲ ﺗﺮﲨﺔ ﺛﺎﺑﺖ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ ﳏﻤ ٍﺪ ﻋﻠﻰ ﺑﻦ ﺃﲪﺪ ﻋﻦ ﺃﰊ‬
‫ﺍﻟﻔﺘﺢ ﺛﺎﺑﺖ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﻋﻠﻰ ﺑﻦ ﲪﺰﺓ ﻣﻀﻴﻒ ﺍﳌﺘﻨﺒﺊ ﻗﺎﻝ‪ - :‬ﻭﻋﻨﺪﻩ ﻧﺰﻝ ﺍﳌﺘﻨﺒﺊ ﺑﺒﻐﺪﺍﺩ ‪-‬‬
‫ﺇﻥ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﱵ ﺃﻭﳍﺎ‪.‬‬
‫ﻫﺬﻱ ﺑﺮﺯﺕ ﺑﻨﺎ ﻓﻬﺠﺖ ﺭﺳﻴﺴﺎ‬

‫ﻗﺎﳍﺎ ﰲ ﳏﻤﺪ ﺑﻦ ﺭﺯﻳﻖ ﺍﻟﻨﺎﻇﺮ ﰲ ﺯﻭﺍﻣﻴﻞ ﺍﺑﻦ ﺍﻟﺰﻳﺎﺕ ﺻﺎﺣﺐ ﻃﺮﺳﻮﺱ‪ ،‬ﻭﺃﻧﻪ ﻭﺻﻠﻪ ﻋﻠﻴﻬﺎ ﺑﻌﺸﺮﺓ ﺩﺭﺍﻫﻢ ﻓﻘﻴﻞ‬
‫ﻟﻪ‪ :‬ﺇﻥ ﺷﻌﺮﻩ ﺣﺴﻦ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺩﺭﻯ ﺃﺣﺴﻦ ﻫﻮ ﺃﻡ ﻗﺒﻴﺢ؟ ﻭﻟﻜﻦ ﺃﺯﻳﺪﻩ ﻟﻘﻮﻟﻚ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﻜﺎﻧﺖ ﺻﻠﺘﻪ‬
‫ﻋﻠﻴﻬﺎ ﻋﺸﺮﻳﻦ ﺩﺭﳘﺎ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻷﺩﻳﺐ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻣﺼﻨﻒ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﺎﺭﻳﺔ‪ ،‬ﻗﺪﻡ ﺩﻣﺸﻖ ﻭﻣﺪﺡ ﻬﺑﺎ ﺃﺑﺎ ﺍﻟﻔﺘﺢ ﺻﺎﱀ ﺑﻦ ﺃﺳ ٍﺪ ﺍﻟﻜﺎﺗﺐ ﰲ ﺳﻨﺔ ﺛﻼﺛﲔ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺼﻮﺭﻯ‪ ،‬ﻭﻣﺎﺕ ﺑﺎﻃﺮﺍﺑﻠﺲ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻫﻜﺬﺍ‬

‫ﻋﻠﻰ ﺑﻦ ﲪﺰﺓ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻃﻠﺤﺔ‬

‫ﺍﺑﻦ ﻋﻠ ﹴﻰ ﺍﻟﺮﺯﺍﻱ ﺍﻷﺻﻞ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﻮﻟﺪ ﻭﺍﻟﺪﺍﺭ‪ ،‬ﻭﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺑﻘﺸﻼﻥ ﻣﺎﺕ ﲟﺼﺮ‪ ،‬ﺃﺧﱪﱐ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﺒﺪ‬
‫ﺍﷲ ﳏﺐ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺇﻥ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺑﻦ ﻃﻠﺤﺔ ﻣﺎﺕ ﰲ ﻏﺮﺓ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻳﻜﲎ ﺃﺑﺎ ﺍﳊﺴﲔ‪ ،‬ﻭﺗﻠﻘﺐ ﺑﻌﻠﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﱃ ﺣﺠﺒﺔ ﺍﻟﺒﺎﺏ ﰲ ﺃﻳﺎﻡ ﺍﳌﺴﺘﻀﺊ ﺑﺎﷲ ﰒ ﻧﻴﺎﺑﺔ ﺍﳌﻘﺎﻡ‬
‫ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻓﺴﺎﻓﺮ ﺇﱃ ﺍﻟﺸﺎﻡ ﻭﺗﻨﻘﻞ ﺇﱃ ﺇﻥ ﺣﺼﻞ ﲟﺼﺮ ﻓﻤﺎﺕ ﻬﺑﺎ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﺪﻳﻦ ﻫﺬﺍ‪ :‬ﻫﻮ ﺻﺎﺣﺐ ﺍﳋﻂ ﺍﳌﻠﻴﺢ‬
‫ﺍﻟﻐﺎﻳﺔ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻋﻠﻰ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺍﻟﺒﻮﺍﺏ ﺧﺼﻮﺻﹰﺎ ﻗﻠﻢ ﺍﳌﺼﺎﺣﻒ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﻜﺘﺒﻪ ﺃﺣﺪ ﻣﺜﻠﻪ ﻓﻴﻤﻦ ﺗﻘﺪﻡ ﺃﻭ‬
‫ﺗﺄﺧﺮ‪ ،‬ﻭﻟﺬﻟﻚ ﺫﻛﺮﻧﺎﻩ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﳌﺎ ﻭﱃ ﺣﺠﺒﺔ ﺍﻟﺒﺎﺏ ﻛﺎﻥ ﻳﺘﻘﻌﺮ ﰲ ﻛﻼﻣﻪ ﻭﻳﺴﺘﻌﻤﻞ ﺍﻟﺴﺠﻊ ﻭﺣﻮﺷﻰ‬
‫ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻣﺎﺣﺪﺛﲏ ﺑﻪ ﲨﺎﻋﺔ ﺃﻫﻞ ﺑﻐﺪﺍﺩ ﺇﻻ ﺃﻧﲏ ﻛﺘﺒﺘﻪ ﻣﻦ ﻟﻔﻆ ﺍﻟﺼﺪﺭ ﺃﰊ ﳏﻤ ٍﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳍﺮﻭﻱ‬
‫ﺍﻟﺸﺎﻋﺮ ﻗﺎﻝ‪ :‬ﳌﺎ ﻭﱃ ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﺣﺠﺒﺔ ﺑﺎﺏ ﺍﻟﻨﻮﰊ ﺣﻈﺮ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ ﲰﺎﻉ ﺍﳌﻼﻫﻲ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻭﺍﺭﺗﻜﺎﺏ‬
‫ﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﻭﺗﺸﺪﺩ ﰲ ﺫﻟﻚ ﺗﺸﺪﺩﹰﺍ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻭﺃﺭﺩ ﺑﻌﺾ ﺍﻟﻌﺎﻣﺔ ﺍﳌﺜﺮﻳﻦ ﺧﺘﺎﻥ ﻭﻟﺪ ﻟﻪ ﻓﺎﺳﺘﺸﻔﻊ ﺇﻟﻴﻪ ﲟﻦ ﻳﻌﺰ ﻋﻠﻴﻪ‬
‫ﰲ ﺃﻥ ﳝﻜﻨﻪ ﻣﻦ ﺇﺣﻀﺎﺭ ﺑﻌﺾ ﺍﳌﻼﻫﻲ ﻟﺬﻟﻚ‪ ،‬ﻓﺄﺫﻥ ﻓﻴﻪ ﰒ ﻗﺎﻝ‪ :‬ﺟﻴﺌﻮﱐ ﺑﻪ ﺃﺷﺮﻁ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻣﺜﻞ ﺑﲔ ﻳﺪﻳﻪ ﻗﺎﻝ‬
‫ﻟﻪ‪ :‬ﻗﺪ ﺃﺫﻥ ﻟﻚ ﰲ ﺧﺘﺎﻥ ﻭﻟﺪﻙ ﻋﻠﻰ ﺃﻻﻳﻜﻮﻥ ﻋﻨﺪﻙ ﻣﺰﻫﺮ ﻭﻻ ﻣﺰﻣﺮ ﻭﻻﺑﺮﺑﻂ ﻭﻻﺩﻑ ﻭﻻﻃﻨﺒﻮﺭ ﻭﻻﻋﻮﺩ‬
‫ﻭﻻﳏﻈﻮﺭ ﻭﻻﺍﻟﺸﻲﺀ ﺍﳌﻠﻘﺐ ﺑﺎﻟﺸﻨﻚ‪ ،‬ﻭﻻ ﻣﻦ ﳚﻮﻝ ﺍﻟﻐﻨﺎﺀ ﻟﻪ ﺑﺒﺎ ﹴﻝ ﻭﻻﳛﻈﺮ ﰲ ﺧﻴﺎ ﹴﻝ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻌﺎﻣﻲ‪ :‬ﻓﻴﺄﺫﻥ‬
‫ﱄ ﻣﻮﻻﻧﺎ ﺃﻥ ﺃﺣﻀﺮ ﻭﺭﻳﺪﺓ ﺍﳌﺨﻨﺚ ﻳﻠﻄﻢ ﻋﻨﺪﻱ ﺩﻭﺭﻳﻦ ﺃﻭ ﺛﻼﺛﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻐﻀﺐ ﺍﺑﻦ ﻃﻠﺤﺔ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻛﺄﻧﻚ ﻣﻦ‬
‫ﺍﻟﺬﻳﻦ ﺗﺸﺮﺋﺐ ﻧﻔﻮﺳﻬﻢ ﺇﱃ ﻣﺎ ﺣﺮﻡ ﺍﷲ‪ ،‬ﺃﻳﻬﺎ ﺍﻟﻌﻮﺍﻡ ﺍﳉﻬﻠﺔ‪ ،‬ﻭﺍﻟﻮﺿﻌﺎﺀ ﺍﻟﺴﻔﻠﺔ‪ ،‬ﻳﺎ ﺃﻫﺎﱄ ﺍﳉﻬﻞ ﻭﺍﻟﻐﻮﺍﻳﺔ‪ .‬ﻭﻳﺎ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻌﻤﺎﻳﺔ‪ :‬ﺃﻣﺎ ﻓﻴﻜﻢ ﻣﻦ ﻟﻪ ﻋﻘﻞ ﻳﺮﺩﻩ؟ ﻭﻻﺩﻳﻦ ﻳﺼﺪﻩ‪ ،‬ﻓﻴﻨﺒﺬ ﺍﻵﺛﺎﻡ ﻭﺭﺍﺀ ﻇﻬﺮﻩ‪ ،‬ﻭﻳﺴﻌﻰ ﺇﱃ‬
‫ﺍﳋﲑ ﺑﺎﻧﺸﺮﺍﺡ ﺻﺪﺭﻩ‪ ،‬ﺗﺘﻬﺎﻓﺘﻮﻥ ﻋﻠﻰ ﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﳌﺂﰒ‪ ،‬ﻭﻻ ﺗﺄﺧﺬﻛﻢ ﰲ ﺍﳌﻌﺼﻴﺔ ﻟﻮﻣﺔ ﻻﺋﻢﹴ‪ ،‬ﺑﺪﻟﲏ ﺍﷲ ﺑﻜﻢ‬
‫ﻏﲑﻛﻢ‪ ،‬ﻭﻛﻔﺎﱐ ﺷﺮﻛﻢ ﻭﺧﲑﻛﻢ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺍﷲ ﺃﻛﱪ‪ ،‬ﻳﺮﻳﺪ ﺗﻜﺒﲑ ﺍﻟﺼﻼﺓ‪ .‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻃﻠﺤﺔ‪ :‬ﻭﻫﺬﺍ ﺃﻳﻀﺎ‬
‫ﻣﻦ ﺟﻬﻠﻚ ﻭﻗﻠﺔ ﻣﻌﺮﻓﺘﻚ ﻭﻋﻘﻠﻚ‪ ،‬ﺍﺭﺟﻊ ﺇﱃ ﺍﷲ ﺑﻘﻠﺒﻚ‪ ،‬ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ‪ ،‬ﻭﻻﺣﻮﻝ ﻭﻻﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﲪﺰﺓ ﺑﻦ ﻋﻠ ﹴﻲ ﻭﻫﻮ ﺍﳌﻠﻘﺐ ﺑﻜﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻭﻳﻜﲎ ﺃﺑﺎ ﺍﻟﻔﺘﻮﺡ‪ ،‬ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﺍﻷﻣﺎﺛﻞ‪ ،‬ﻭﱃ ﺣﺠﺒﺔ ﺍﻟﺒﺎﺏ‬
‫ﻟﻠﻤﺴﺘﺮﺷﺪ‪ ،‬ﻭﻭﻛﻠﻪ ﻭﻛﺎﻟ ﹰﺔ ﻣﻄﻠﻘﺔﹰ‪ ،‬ﻓﻠﻤﺎ ﺍﺳﺘﺨﻠﻒ ﺍﳌﻘﺘﻀﻰ ﻷﻣﺮﺍﷲ ﻭﻻﻩ ﺻﺪﺭﻳﺔ ﺍﳌﺨﺰﻥ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﳊﺞ ﻭﺟﺎﻭﺭ‬
‫ﲟﻜﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻤﺮ ﺍﳌﺪﺭﺳﺔ ﺍﻟﱵ ﺑﺒﺎﺏ ﺍﻟﻌﺎﻣﺔ ﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺗﻌﺮﻑ ﺇﱃ ﺍﻵﻥ ﺑﺎﻟﻜﻤﺎﻟﻴﺔ‪ ،‬ﻭﻭﻗﻒ ﻋﻠﻰ‬
‫ﺍﳌﺘﻔﻘﻬﲔ ﻬﺑﺎ ﺛﻠﺚ ﻣﻠﻜﻪ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺻﻔ ﹴﺮ ﺳﻨﺔ ﺳﺖ ﻭﲬﺴﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻭﺩﻓﻦ ﺑﺎﳊﺮﺑﻴﺔ‬

‫ﻋﻠﻲ ﺑﻦ ﺧﻠﻴﻔﺔ ﺑﻦ ﻋﻠﻲ ﺍﻟﻨﺤﻮﻱ‬

‫ﻼ ﺗﺄﺩﺏ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺃﻫﻞ ﻋﺼﺮﻩ ﻣﻦ ﺃﻫﻞ ﺑﻠﺪﻩ‪،‬‬

‫ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﳌﻨﻘﻰ ﺃﺑﻮ ﺍﳊﺴﻦ ﻣﻦ ﺃﻫﻞ ﺍﳌﻮﺻﻞ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻭﻣﺎﺕ ﰲ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻥ ﳚﻠﺲ ﺑﺎﳌﺴﺠﺪ ﺍﳌﻌﺮﻭﻑ ﲟﺴﺠﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﺐ‪.‬‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﳌﻮﺻﻞ‪ ،‬ﻭﺻﻨﻒ ﻣﻘﺪﻣ ﹰﺔ ﰲ ﺍﻟﻨﺤﻮ ﲰﺎﻫﺎ ﺍﳌﻌﻮﻧﺔ‪ ،‬ﻭﻛﺎﻥ ﺯﺍﻫﺪﹰﺍ ﻭﺭﻋﹰﺎ ﻣﻘﺪﺍﻣﹰﺎ ﺫﺍ ﺳﻮﺭ ٍﺓ ﻭﻏﻀ ﹴ‬
‫ﺲ ﺍﳌﻐﺮﰊ ﺍﻟﻮﻛﻴﻞ ﺑﺒﺎﺏ ﺍﻟﻘﺎﺿﻲ ﲝﻠﺐ‪ ،‬ﻭﻫﻮ ﻣﻮﺻﻠﻲ ﺍﳌﻮﻟﺪ ‪ -‬ﻣﺎﺕ‬ ‫ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﲬﻴ ﹴ‬
‫ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ ﻭﺳﺘﻤﺎﺋ ٍﺔ ‪ -‬ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﺑﻦ ﺍﳌﻨﻘﻰ ﺍﻟﻨﺤﻮﻱ ﺍﳌﻮﺻﻠﻲ ﻟﻨﻔﺴﻪ ﻭﺩﺧﻞ ﺇﻟﻴﻪ‬
‫ﺭﺟﻞ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﻦ ﺃﻳﻦ ﺟﺌﺖ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﻦ ﻋﻨﺪ ﻋﻼﻣﺔ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻳﻌﲏ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﺪﻫﺎﻥ‪ .‬ﻓﻘﺎﻝ ﺍﺭﲡﺎ ﹰﻻ‪:‬‬
‫ﺏ ﻭﻛﻴﺲ‬‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﻷﻋﻮﺭ ﺍﻟﺪﻫﺎﻥ ﺣﱪ ‪ ...‬ﻳﻔﻮﻕ ﺍﻟﻨﺎﺱ ﰲ ﺃﺩ ﹴ‬
‫ﻓﻘﻠﺖ‪ :‬ﲝﻴﺲ ﺧﲑ ﻣﻨﻪ ﻋﻠﻤﹰﺎ ‪ ...‬ﻭﺇﻥ ﺍﻟﻜﻠﺐ ﺧﲑ ﻣﻦ ﲝﻴﺲ‬
‫ﻭﺃﻧﺸﺪﱐ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﺑﻦ ﺍﳌﻨﻘﻰ ﻟﻨﻔﺴﻪ ﻭﻗﺪ ﻃﻠﺐ ﻣﻨﻪ ﻣﻠﻚ ﺍﻟﻨﺤﺎﺓ ﺣﻼﻭ ﹰﺓ ﺑﻌﺪ ﻛﻼ ﹴﻡ ﺟﺮﻯ ﺑﻴﻨﻬﻤﺎ ﰲ ﳎﻠﺲ‬
‫ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻟﺸﻬﺮﺯﻭﺭﻱ‪:‬‬
‫ﺝ ﺳﻜﻨﺖ ﰲ ﺧﺼﺎﻩ‬
‫ﻋﻨﺪﻱ ﻟﻠﺸﻴﺦ ﻣﻠﻴﻚ ﺍﻟﻨﺤﺎﺓ ‪ ...‬ﺭﻳﺢ ﺷﻨﺎ ﹴ‬

‫ﻻﻋﺴﻞ ﻋﻨﺪﻱ ﻭﻻﺳﻜﺮ ‪ ...‬ﻓﻠﻴﻌﺬﺭ ﺍﻟﺸﻴﺦ ﻭﻳﺄﻛﻞ ﺧﺮﺍﻩ‬

‫ﻭﺃﻧﺸﺪﱐ ﺑﺰﺍﻥ ﺑﻦ ﺳﻨﻘﺮ ﺍﳌﻮﺻﻠﻲ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺧﻠﻴﻔﺔ ﺍﻟﻨﺤﻮﻱ‬
‫ﺙ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋٍﺔ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﻭﺍﻟﺪﻯ ﻋﻠﻰ ﺑﻦ‬
‫ﺍﻷﺩﻳﺐ‪ .‬ﻭﻣﺎﺕ ﺑﺒﺎﺷﺰﻯ ﻣﻦ ﻗﺮﻯ ﺍﻟﺒﻘﻌﺎﺀ ﰲ ﺳﻨﺔ ﺛﻼ ٍ‬
 ‫ﺧﻠﻴﻔﺔ ﺑﻦ ﺍﳌﻨﻘﻰ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻟﻨﻔﺴﻪ ﻭﻗﺪ ﻋﺘﺐ ﻋﻠﻴﻪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﺻﻔﻬﺎﱐ ﺍﻟﻮﺯﻳﺮ ﰲ ﺗﺮﻙ ﺍﻟﺘﺮﺩﺩ ﺇﻟﻴﻪ‪ ،‬ﰒ‬
‫ﻗﺼﺪﻩ ﺑﻌﺪ ﺫﻟﻚ ﻓﻤﻨﻌﻪ ﺍﻟﺒﻮﺍﺏ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻌﺮﻓﻪ‪:‬‬
‫ﺇﱐ ﺃﺗﻴﺘﻚ ﺯﺍﺋﺮﹰﺍ ﻭﻣﺴﻠﻤﹰﺎ ‪ ...‬ﻛﻴﻤﺎ ﺃﻗﻮﻡ ﺑﺒﻌﺾ ﺣﻖ ﺍﻟﻮﺍﺟﺐ‬
‫ﻓﺈﺫﺍ ﺑﺒﺎﺑﻚ ﺣﺎﺟﺐ ﻣﺘﺒﻈﺮﻡ ‪ ...‬ﻓﻌﻤﻮﺩ ﺩﺍﺭﻙ ﰲ ﺣﺮﺍﻡ ﺍﳊﺎﺟﺐ‬
‫ﻭﻟﺌﻦ ﺭﺃﻳﺘﻚ ﺭﺍﺿﻴﹰﺎ ﺑﻔﻌﺎﻟﻪ ‪ ...‬ﻓﺠﻤﻴﻊ ﺫﻟﻚ ﰲ ﺣﺮﺍﻡ ﺍﻟﺼﺎﺣﺐ‬
‫ﻭﺃﻧﺸﺪﱐ ﺑﺰﺍﻥ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠ ﹴﻲ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﻭﺍﻟﺪﻱ ﻟﻨﻔﺴﻪ ﰲ ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ ﻭﻗﺪ ﻫﺠﺎﻩ‪:‬‬
‫ﻫﺠﻮﺕ ﻳﺎﺍﺑﻦ ﺍﻟﻠﺌﺎﻡ ﻓﺎﺳﺘﻤﻊ ﺍﻝ ‪ ...‬ﻫﺠﻮ ﺑﻼ ﺧﻴﻔ ٍﺔ ﻭﻻﻣﻠ ﹴﻞ‬
‫ﻓﺄﻧﺖ ﻣﻦ ﻣﻌﺸ ﹴﺮ ﺇﺫﺍ ﳊﻈﻮﺍ ‪ ...‬ﺗﻨﺨﺲ ﻣﻨﻬﻢ ﳏﺎﺟﺮ ﺍﳌﻘﻞ‬

‫ﻋﻠﻰ ﺑﻦ ﺩﺑﻴﺲ ﺍﻟﻨﺤﻮﻱ ﺍﳌﻮﺻﻠﻲ‬

‫ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﻗﺮﺃ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﺍﺑﻦ ﻭﺣﺸ ﹴﻲ ﺻﺎﺣﺐ ﺍﺑﻦ ﺟﲎﹴ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺯﻳﺪ ﻣﺮﺯﻛﺔ ﺍﳌﻮﺻﻠﻰ ﻭﻫﻮ ﻣﺬﻛﻮﺭ ﰲ‬
‫ﺲ ﺃﺷﻌﺎﺭ ﺣﺴﺎﻥ ﻣﻨﻬﺎ ﰲ ﻭﺻﻒ ﻗﻮﺍ ٍﺩ‪:‬‬ ‫ﺑﺎﺑﻪ‪ .‬ﻭﻟﻌﻠﻲ ﺑﻦ ﺩﺑﻴ ﹴ‬
‫ﻳﺴﻬﻞ ﻛﻞ ﳑﺘﻨ ﹴﻊ ﺷﺪﻳ ٍﺪ ‪ ...‬ﻭﻳﺄﰐ ﺑﺎﳌﺮﺍﺩ ﻋﻠﻰ ﺍﻗﺘﺼﺎﺩ‬
‫ﻓﻠﻮ ﻛﻠﻔﺘﻪ ﲢﺼﻴﻞ ﻃﻴﻒ ﺍﻝ ‪ ...‬ﺧﻴﺎﻝ ﺿﺤ ًﻰ ﻟﺰﺍﺭ ﺑﻼ ﺭﻗﺎﺩ‬

‫ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ ﺍﻟﻘﺎﺷﺎﱐ ﺍﻟﻨﺤﻮﻱ‬

‫ﲎ‪ .‬ﻭﺟﺪﺕ ﲞﻄﻪ ﻣﺎ ﻛﺘﺒﻪ ﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﳋﻂ‬‫ﺃﺣﺪ ﺃﺻﺤﺎﺏ ﺃﰊ ﺍﻟﻔﺘﺢ ﺑﻦ ﺟ ﹴ‬
‫ﺍﻟﻜﺜﲑ ﺍﻟﻀﺒﻂ ﺍﳌﻌﻘﺪ‪ ،‬ﺳﻠﻚ ﻓﻴﻪ ﻃﺮﻳﻘﻪ ﺷﻴﺨﻪ ﺃﰊ ﺍﻟﻔﺘﺢ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ‬

‫ﺲ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻗﺎﻝ ﻫﻮ ﰲ ﻛﺘﺎﺏ ﻣﺸﺎﺭﺏ ﺍﻟﺘﺠﺎﺭﺏ‪:‬‬ ‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻴﻬﻘﻲ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺃﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺯﻳﺪ ﺑﻦ ﺍﳊﺎﻛﻢ ﺍﻹﻣﺎﻡ ﺃﻣﲑﻙ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺎﻛﻢ ﺃﰊ ﻋﻠ ﹴﻰ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﻹﻣﺎﻡ ﻓﻨﺪﻕ ﺑﻦ ﺍﻹﻣﺎﻡ ﺃﻳﻮﺏ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺧﺰﳝﺔ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺧﺰﳝﺔ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺧﺰﳝﺔ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺫﻱ ﺍﻟﺸﻬﺎﺩﺗﲔ‬
‫ﺻﺎﺣﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺍﺑﻦ ﺍﻟﻔﺎﻛﻪ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﺳﺎﻋﺪﺓ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻋﻨﺎﻥ ﺑﻦ ﻋﺎﻣﺮ ﺍﺑﻦ‬
‫ﺧﻄﻤﺔ ﺑﻦ ﺟﺸﻢ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﻷﻭﺱ‪ ،‬ﻭﺭﻓﻊ ﻧﺴﺒﺔ ﺇﱃ ﺁﺩﻡ ﻭﺫﻟﻚ ﻳﺴﲑ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ ﻣﻦ‬
‫ﻛﺘﺒﻨﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻣﻮﻟﺪﻱ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺳﺎﺑﻊ ﻋﺸﺮﻳﻦ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﰲ ﻗﺼﺒﺔ ﺍﻟﺴﺎﺑﺰﻭﺍﺭ ﻣﻦ‬
‫ﻧﺎﺣﻴﺔ ﺑﻴﻬﻖ ﻭﻫﻲ ﺑﻠﺪﺓ ﺑﻨﺎﻫﺎ ﺳﺎﺳﺎﻥ ﺑﻦ ﺳﺎﺳﺎﻥ ﺑﻦ ﺑﺎﺑﻚ ﺍﺑﻦ ﺳﺎﺳﺎﻥ ﻓﺄﺳﻠﻤﲏ ﺃﰊ ﻬﺑﺎ ﺇﱃ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﰒ ﺭﺣﻠﻨﺎ ﺇﱃ‬
‫ﻧﺎﺣﻴﺔ ﺷﺸﺘﻤﺬ ﻣﻦ ﻗﺮﻯ ﺗﻠﻚ ﺍﻟﻨﺎﺣﻴﺔ‪ ،‬ﻭﻟﻮﺍﻟﺪﻱ ﻬﺑﺎ ﺿﻴﺎﻉ‪ ،‬ﻓﺤﻔﻈﺖ ﰲ ﻋﻬﺪ ﺍﻟﺼﺒﺎ ﻛﺘﺎﺏ ﺍﳍﺎﺩﻱ ﻟﻠﺸﺎﺭﻱ‬
‫ﺗﺼﻨﻴﻒ ﺍﳌﻴﺪﺍﱐ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺴﺎﻣﻲ ﰲ ﺍﻷﺳﺎﻣﻲ ﻟﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺼﺎﺩﺭ ﻟﻠﻘﺎﺿﻲ ﺍﻟﺰﻭﺯﱐ‪ ،‬ﻭﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺍﻥ‬
‫ﻟﻠﻌﺰﻳﺰﻱ‪ ،‬ﻭﻛﺘﺎﺏ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻨﺘﺤﻞ ﻟﻠﻤﻴﻜﺎﱄ‪ ،‬ﻭﺃﺷﻌﺎﺭ ﺍﳌﺘﻨﱯ‪ ،‬ﻭﺍﳊﻤﺎﺳﺔ‪ ،‬ﻭﺍﻟﺴﺒﻌﻴﺎﺕ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﻟﺘﻠﺨﻴﺺ ﰲ ﺍﻟﻨﺤﻮ‪ .‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺣﻔﻈﺖ ﻛﺘﺎﺏ ﺍﺠﻤﻟﻤﻞ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺣﻀﺮﺕ ﰲ ﺷﻬﻮﺭ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ‬
‫ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻛﺘﺎﺏ ﺃﰊ ﺟﻌﻔ ﹴﺮ ﺍﳌﻘﺮﺉ ﺇﻣﺎﻡ ﺍﳉﺎﻣﻊ ﺍﻟﻘﺪﱘ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻣﺼﻨﻒ ﻛﺘﺎﺏ ﻳﻨﺎﺑﻴﻊ ﺍﻟﻠﻐﺔ ﻭﻏﲑ ﺫﻟﻚ‪،‬‬
‫ﻼ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻘﺘﺼﺪ‪،‬‬
‫ﻭﺣﻔﻈﺖ ﰲ ﻛﺘﺎﺑﻪ ﻛﺘﺎﺏ ﺗﺎﺝ ﺍﳌﺼﺎﺩﺭ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻗﺮﺃﺕ ﻋﻠﻴﻪ ﳓﻮ ﺍﺑﻦ ﻓﻀﺎﻝﹴ‪ ،‬ﻭﻓﺼ ﹰ‬
‫ﻭﺍﻷﻣﺜﺎﻝ ﻷﰊ ﻋﺒﻴﺪٍ‪ ،‬ﻭﺍﻷﻣﺜﺎﻝ ﻟﻸﻣﲑ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﳌﻴﻜﺎﱄ‪ ،‬ﰒ ﺣﻀﺮﺕ ﺩﺭﺱ ﺍﻹﻣﺎﻡ ﺻﺪﺭ ﺍﻵﻓﺎﺿﻞ ﺃﲪﺪ ﺑﻦ‬
‫ﳏﻤ ٍﺪ ﺍﳌﻴﺪﺍﱐ ﰲ ﳏﺮﻡ ﺳﻨﺔ ﺳﺖ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﺻﺤﺤﺖ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺍﻟﺴﺎﻣﻲ ﰲ ﺍﻷﺳﺎﻣﻲ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﳌﺼﺎﺩﺭ ﻟﻠﻘﺎﺿﻲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻨﺘﺤﻞ‪ ،‬ﻭﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻷﰊ ﻋﺒﻴﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‬
‫ﻭﳎﻤﻮﻉ ﺍﻷﻣﺜﺎﻝ ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﻛﺘﺎﺏ ﺻﺤﺎﺡ ﺍﻟﻠﻐﺔ ﻟﻠﺠﻮﻫﺮﻱ‪ .‬ﻭﰲ ﺃﺛﻨﺎﺀ ﺫﻟﻚ ﻛﻨﺖ ﺃﺧﺘﻠﻒ ﺇﱃ ﺍﻹﻣﺎﻡ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﺮﺍﺯ ﺍﳌﺘﻜﻠﻢ ﻭﺃﻗﺘﺒﺲ ﻣﻨﻪ ﺃﻧﻮﺍﺭ ﻋﻠﻮﻡ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﱃ ﺍﻹﻣﺎﻡ ﳏﻤ ٍﺪ ﺍﻟﻔﺰﺍﺭﻱ ﻭﲰﻌﺖ ﻣﻨﻪ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‬
‫ﻟﻠﺨﻄﺎﰊ ﻭﻏﲑﻫﻢ‪ ،‬ﰒ ﻣﺎﺕ ﻭﺍﻟﺪﻱ ﰲ ﺳﻠﺦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻓﺎﻧﺘﻘﻠﺖ ﰲ ﺫﻱ ﺍﳊﺠﺔ‬
‫ﺳﻨﺔ ﲦﺎﱐ ﻋﺸﺮﺓ ﺇﱃ ﻣﺮﻭ‪ ،‬ﻓﻘﺮﺃﺕ ﻋﻠﻰ ﺗﺎﺝ ﺍﻟﻘﻀﺎﺓ ﺃﰊ ﺳﻌﺪ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺻﺎﻋﺪٍ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻠﻜﹰﺎ ﰲ ﺻﻮﺭﺓ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻋﻠﻘﺖ ﻣﻦ ﻟﻔﻈﻪ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ‪ ،‬ﰒ ﺳﺎﺋﺮ ﺍﳌﺴﺎﺋﻞ ﻋﻠﻰ ﻏﲑ‬
‫ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﺧﻀﺖ ﰲ ﺍﳌﻨﺎﻇﺮﺓ ﻭﺍﺠﻤﻟﺎﺩﻟﺔ ﺳﻨ ﹰﺔ ﺟﺮﺩ ﹰﺓ ﺣﱴ ﺭﺿﻴﺖ ﻋﻦ ﻧﻔﺴﻲ ﻓﻴﻪ ﻭﺭﺿﻲ ﻋﲏ ﺃﺳﺘﺎﺫﻱ‪ ،‬ﻭﻛﻨﺖ‬
‫ﺃﻋﻘﺪ ﺟﻠﺲ ﺍﻟﻮﻋﻆ ﰲ ﺗﻠﻚ ﺍﳌﺪﺭﺳﺔ ﻭﰲ ﺍﳉﺎﻣﻊ‪ ،‬ﰒ ﺍﻧﺼﺮﻓﺖ ﻋﻦ ﻣﺮﻭ ﰲ ﺭﺑﻴ ﹴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﺍﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‬
‫ﺞ ﺻﺪﱐ ﻋﻦ ﺍﻟﺘﺤﺼﻴﻞ ﺻﺪﺍﹰ‪ ،‬ﻭﻋﺪﺕ ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ ﰒ ﻋﺪﺕ ﺇﱃ ﻣﺴﻘﻂ‬ ‫ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﺍﺷﺘﻐﻠﺖ ﲟﺮﻭ ﺑﺘﺰﻭﻳ ﹴ‬
‫ﺍﻟﺮﺃﺱ ﻭﺯﻳﺎﺭﺓ ﺍﻟﻮﺍﻟﺪﺓ ﺑﺒﻴﻬﻖ‪ ،‬ﻭﺃﻗﻤﺖ ﻬﺑﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻭﺫﻟﻚ ﰲ ﺳﻨﺔ‬

‫ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻭﺭﺟﻌﺖ ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ ﰒ ﺭﺟﻌﺖ ﺇﱃ ﺑﻴﻬﻖ‪ ،‬ﻭﺍﺗﻔﻘﺖ ﺑﻴﲏ ﻭﺑﲔ ﺍﻷﺟﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﺑﻦ‬
‫ﻣﺴﻌﻮ ٍﺩ ﺍﳌﺨﺘﺎﺭ ﻭﺇﱃ ﺍﻟﺮﻱ ﰒ ﻣﺸﺮﻑ ﺍﳌﻤﻠﻜﺔ ﻣﺼﺎﻫﺮﺓ‪ ،‬ﻭﺻﺮﺕ ﻣﺸﺪﻭﺩﹰﺍ ﺑﻮﺛﺎﻕ ﺍﻷﻫﻞ ﻭﺍﻷﻭﻻﺩ ﺳﻨﲔ‪،‬‬
‫ﺖ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻓﺒﺨﻠﺖ ﺑﺰﻣﺎﱐ ﻭﻋﻤﺮﻱ ﻋﻠﻰ ﺇﻧﻔﺎﻗﻪ‬‫ﻭﻓﻮﺽ ﺇﱃ ﻗﻀﺎﺀ ﺑﻴﻬﻖ ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺳ ٍ‬
‫ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻗﺼﺎﺭﺍﻫﺎ ﻣﺎﻗﺎﻝ ﺷﺮﻳﺢ ﺍﻟﻘﺎﺿﻲ‪ :‬ﺃﺻﺒﺤﺖ ﻭﻧﺼﻒ ﺍﻟﻨﺎﺱ ﻋﻠﻲ ﻏﻀﺒﺎﻥ‪ ،‬ﻓﻀﻘﺖ ﺫﺭﻋﹰﺎ‬
‫ﻭﱂ ﺃﺟﺪ ﺑﺪﹰﺍ ﻣﻦ ﺍﻷﻧﺘﻘﺎﻝ ﺣﱴ ﻳﺘﻘﻠﺺ ﻋﲏ ﻇﻞ ﺫﻟﻚ ﺍﻷﻣﺮ‪ ،‬ﻓﻘﺼﺪﺕ ﻛﻮﺭﺓ ﺍﻟﺮﻱ ﻟﻴﻠﺔ ﺍﻟﻌﻴﺪ ﻣﻦ ﺷﻮﺍﻝ ﺳﻨﺔ‬
‫ﺳﺖ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﺍﻟﻮﺍﱄ ﻬﺑﺎ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺻﻬﺮﻱ‪ ،‬ﻓﺘﻠﻘﺎﱐ ﺃﻛﺎﺑﺮﻫﺎ ﻭﻗﻀﺎﻬﺗﺎ ﻭﺳﺎﺋﺮ ﺍﻷﺟﻼﺀ‪،‬‬
‫ﻭﺃﻗﻤﺖ ﻬﺑﺎ ﺇﱃ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﻨﺖ ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ ﺃﻧﻈﺮ ﰲ‬
‫ﺍﳊﺴﺎﺏ ﻭﺍﳉﱪ ﻭﺍﳌﻘﺎﺑﻠﺔ ﻭﻃﺮﻓﹰﺎ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻌﺖ ﺇﱃ ﺧﺮﺍﺳﺎﻥ ﺃﲤﻤﺖ ﺗﻠﻚ ﺍﻟﺼﻨﺎﻋﺔ ﻋﻠﻰ ﺍﳊﻜﻴﻢ‬
‫ﺃﺳﺘﺎﺫ ﺧﺮﺍﺳﺎﻥ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﺎﺫﻭﻛﺎﺭ‪ ،‬ﻭﺣﺼﻠﺖ ﻛﺘﺒﹰﺎ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺻﺮﺕ ﰲ ﺗﻠﻚ ﺍﻟﺼﻨﺎﻋﺔ ﻣﺸﺎﺭﹰﺍ ﺇﱃ‪،‬‬
‫ﻭﺍﻧﺘﻘﻠﺖ ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ ﰲ ﻏﺮﺓ ﺭﺑﻴ ﹴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻢ ﺍﳊﻜﻤﺔ ﻋﻨﺪﻱ ﻏﲑ‬
‫ﻼ ﻳﻘﻮﻝ‪ :‬ﻋﻠﻴﻚ‬
‫ﻯ ﻣﻦ ﻧﻘﺼﺎﻥ ﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻓﺮﺃﻳﺖ ﰲ ﺍﳌﻨﺎﻡ ﺳﻨﺔ ﺛﻼﺛﲔ ﻗﺎﺋ ﹰ‬
‫ﺞ ﻭﻋﺪﺕ ﺇﱃ ﺑﻴﻬﻖ ﻭﰲ ﺍﻟﻌﲔ ﻗﺬ ً‬
‫ﻧﻀﻴ ﹴ‬
‫ﺑﻘﻄﺐ ﺍﻟﺪﻳﻦ ﳏﻤ ٍﺪ ﺍﳌﺮﻭﺯﻱ ﺍﳌﻠﻘﺐ ﺑﺎﻟﻄﺒﺴﻲ ﺍﻟﻨﺼﲑﻱ‪ ،‬ﻓﻤﻀﻴﺖ ﺇﱃ ﺳﺮﺧﺲ ﻭﺃﻗﻤﺖ ﻋﻨﺪﻩ ﻭﺃﻧﻔﻘﺖ ﻣﺎ ﻋﻨﺪﻱ‬
‫ﻣﻦ ﺍﻟﺪﻧﺎﻧﲑ ﻭﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﻋﺎﳉﺖ ﺟﺮﻭﺡ ﺍﳊﺮﺹ ﺑﺘﻠﻚ ﺍﳌﺮﺍﻫﻢ‪ ،‬ﻭﻋﺪﺕ ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ ﰲ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ‬
‫ﺖ ﻭﺛﻼﺛﲔ‪ ،‬ﻓﻌﺪﺕ‬
‫ﺐ ﺳﻨﺔ ﺳ ٍ‬
‫ﺷﻮﺍﻝ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺛﻼﺛﲔ‪ ،‬ﻭﺃﻗﻤﺖ ﻣﻌﻪ ﺑﻨﻴﺴﺎﺑﻮﺭ ﺣﱴ ﺃﺻﺎﺑﻪ ﺍﻟﻔﺎﰿ ﻭﺫﻟﻚ ﰲ ﺭﺟ ﹴ‬
‫ﺇﱃ ﺑﻴﻬﻖ ﰲ ﺷﻌﺒﺎﻬﻧﺎ ﻓﺄﺯﻋﺠﲏ ﻋﻨﻬﺎ ﺣﺴﺪ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﻓﺨﺮﺟﺖ ﻣﻨﻬﺎ ﺧﺎﺋﻔﺎ ﺃﺗﺮﻗﺐ ﰲ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﺛﻼﺛﲔ‬
‫ﺇﱃ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻓﺄﻛﺮﻣﲏ ﺃﻛﺎﺑﺮﻫﺎ‪ ،‬ﻓﻜﻨﺖ ﺃﻋﻘﺪ ﺍﺠﻤﻟﻠﺲ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﲜﺎﻣﻊ ﻧﻴﺴﺎﺑﻮﺭ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﰲ‬
‫ﻣﺴﺠﺪ ﺍﳌﺮﺑﻊ‪ ،‬ﻭﻳﻮﻡ ﺍﻻﺛﻨﲔ ﰲ ﻣﺴﺠﺪ ﺍﳊﺎﺝ‪ ،‬ﻭﺗﻔﺪ ﻋﻠﻰ ﻭﻓﻮﺩ ﺇﻛﺮﺍﻡ ﺍﻟﻮﺯﻳﺮ ﻣﻠﻚ ﺍﻟﻮﺯﺭﺍﺀ ﻃﺎﻫﺮ ﺑﻦ ﻓﺨﺮ‬
‫ﺍﳌﻠﻚ‪ ،‬ﻭﺇﻛﺮﺍﻡ ﺃﻛﺎﺑﺮ ﺍﳊﻀﺮﺓ‪ ،‬ﻓﺄﻟﻘﻴﺖ ﺍﻟﻌﺼﺎ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻭﺃﻗﻤﺖ ﻬﺑﺎ ﺇﱃ ﻏﺮﺓ ﺭﺟﺐ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺃﺭﺑﻌﲔ‬
‫ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﰒ ﺍﺭﲢﻠﺖ ﻋﻨﻬﺎ ﻟﺰﻳﺎﺭﺓ ﻭﺍﻟﺪﰐ‪ ،‬ﻭﻣﺎﺕ ﻭﻟﺪﻱ ﺃﲪﺪ ﻭﻭﺍﻟﺪﰐ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺎﻓﻈ ﹰﺔ ﻟﻠﻘﺮﺍﻥ‬
‫ﻋﺎﳌﺔ ﺑﻮﺟﻮﻩ ﺗﻔﺎﺳﲑﻩ‪.‬‬
‫ﻭﻫﺄﻧﺎ ﺃﺫﻛﺮ ﺗﺼﺎﻧﻴﻔﻲ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ‪ :‬ﻛﺘﺎﺏ ﺃﺳﺌﻠﺔ ﺍﻟﻘﺮﺍﻥ ﻣﻊ ﺍﻷﺟﻮﺑﺔ ﳎﻠﺪﺓ‪ ،‬ﻛﺘﺎﺏ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‬

‫ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻓﺎﺩﺓ ﻣﻦ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﳎﻠﺪﺓ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺨﺘﺼﺮ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ ﺑﺎﳉﺪﻭﻝ‬
‫ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻗﺮﺍﺋﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺍﻥ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺎﺭﺝ ﻬﻧﺞ ﺍﻟﺒﻼﻏﺔ ﻭﻫﻮ ﺷﺮﺡ‬
‫ﺍﻟﻜﺘﺎﺏ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻬﻧﺞ ﺍﻟﺮﺷﺎﺩ ﰲ ﺍﻷﺻﻮﻝ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻛﻨﺰ ﺍﳊﺠﺞ ﰲ ﺍﻷﺻﻮﻝ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺟﻼﺀ ﺻﺪﺃ‬
‫ﺍﻟﺸﻚ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﻛﺘﺎﺏ ﺇﻳﻀﺎﺡ ﺍﻟﱪﺍﻫﲔ ﰲ ﺍﻷﺻﻮﻝ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻓﺎﺩﺓ ﰲ ﺇﺛﺒﺎﺕ ﺍﳊﺸﺮ ﻭﺍﻹﻋﺎﺩﺓ ﳎﻠﺪ‪،‬‬
‫ﻛﺘﺎﺏ ﲢﻔﺔ ﺍﻟﺴﺎﺩﺓ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺤﺮﻳﺮ ﰲ ﺍﻟﺘﺬﻛﲑ ﳎﻠﺪﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﻗﻴﻌﺔ ﰲ ﻣﻨﻜﺮ ﺍﻟﺸﺮﻳﻌﺔ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺗﻨﺒﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﲤﻮﻳﻪ ﺍﳌﺘﺸﺒﻬﲔ ﺑﺎﻟﻌﻠﻤﺎﺀ‪ ،‬ﻛﺘﺎﺏ ﺃﺯﺍﻫﲑ ﺍﻟﺮﻳﺎﺽ ﺍﳌﺮﻳﻌﺔ ﻭﺗﻔﺴﲑ ﺃﻟﻔﺎﻅ ﺍﶈﺎﻭﺭﺓ ﻭﺍﻟﺸﺮﻳﻌﺔ‬
‫ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺃﺷﻌﺎﺭﻩ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺩﺭﺭ ﺍﻟﺴﺨﺎﺏ ﻭﺩﺭﺭ ﺍﻟﺴﺤﺎﺏ ﰲ ﺍﻟﺮﺳﺎﺋﻞ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻣﻠﺢ ﺍﻟﺒﻼﻏﺔ ﳎﻠﺪ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺒﻼﻏﺔ ﺍﳋﻔﻴﺔ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻃﺮﺍﺋﻖ ﺍﻟﻮﺳﺎﺋﻞ ﺇﱃ ﺣﺪﺍﺋﻖ ﺍﻟﺮﺳﺎﺋﻞ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ ﺑﺎﻟﻔﺎﺭﺳﻲ ﳎﻠﺪ‪،‬‬
‫ﻛﺘﺎﺏ ﺭﺳﺎﺋﻠﻪ ﺍﳌﺘﻔﺮﻗﺔ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻋﻘﻮﺩ ﺍﻟﻶﻟﺊ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻏﺮﺭ ﺍﻷﻣﺜﺎﻝ ﳎﻠﺪﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻧﺘﺼﺎﺭ ﻣﻦ‬
‫ﺍﻷﺷﺮﺍﺭ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺎﻹﻗﺒﺎﻝ ﻭﺍﻹﺩﺑﺎﺭ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻭﺷﺎﺡ ﺩﻣﻴﺔ ﺍﻟﻘﺼﺮ ﳎﻠﺪ ﺿﺨﻢ‪ ،‬ﻛﺘﺎﺏ ﺃﺳﺮﺍﺭ‬
‫ﺍﻻﻋﺘﺬﺍﺭ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﻣﺸﻜﻼﺕ ﺍﳌﻘﺎﻣﺎﺕ ﺍﳊﺮﻳﺮﻳﺔ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺩﺭﺓ ﺍﻟﻮﺷﺎﺡ ﳎﻠﺪ ﺧﻔﻴﻒ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻌﺮﻭﺽ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺃﺯﻫﺎﺭ ﺃﺷﺠﺎﺭ ﺍﻷﺷﻌﺎﺭ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻋﻘﻮﺩ ﺍﳌﻀﺎﺣﻚ ﺑﺎﻟﻔﺎﺭﺳﻲ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻧﺼﺎﺋﺢ‬
‫ﺍﻟﻜﱪﺍﺀ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺁﺩﺍﺏ ﺍﻟﺴﻔﺮ ﳎﻠﺪﺓ‪ ،‬ﻛﺘﺎﺏ ﳎﺎﻣﻊ ﺍﻷﻣﺜﺎﻝ ﻭﺑﺪﺍﺋﻊ ﺍﻷﻗﻮﺍﻝ ﺃﺭﺑﻊ ﳎﻠﺪﺍﺕ‪،‬‬
‫ﻛﺘﺎﺏ ﻣﺸﺎﺭﺏ ﺍﻟﺘﺠﺎﺭﺏ ﺃﺭﺑﻊ ﳎﻠﺪﺍ ﺕٍ‪ ،‬ﻛﺘﺎﺏ ﺫﺧﺎﺋﺮ ﺍﳊﻜﻢ ﳎﻠﺪﺓ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳌﻮﺟﺰ ﺍﳌﻌﺠﺰ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺃﺳﺮﺍﺭ ﺍﳊﻜﻢ ﳎﻠﺪﺓ‪ ،‬ﻛﺘﺎﺏ ﻋﺮﺍﺋﺲ ﺍﻟﻨﻔﺎﺋﺲ ﳎﻠﺪﺓ‪ ،‬ﻛﺘﺎﺏ ﺃﻃﻌﻤﺔ ﺍﳌﺮﺿﻰ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻌﺎﳉﺎﺕ ﺍﻻﻋﺘﺒﺎﺭﻳﺔ‬
‫ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺗﺘﻤﺔ ﺻﻮﺍﻥ ﺍﳊﻜﻤﺔ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻤﻮﻡ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺴﺎﺏ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺧﻼﺻﺔ ﺍﻟﺰﳚﺔ‬
‫ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺃﺳﺎﻣﻲ ﺍﻷﺩﻭﻳﺔ ﻭﺧﻮﺍﺻﻬﺎ ﻭﻣﻨﺎﻓﻌﻬﺎ ﳎﻠﺪ ﻭﻫﻮ ﻣﻌﻨﻮﻥ ﺑﺘﻔﺎﺳﲑ ﺍﻟﻌﻘﺎﻗﲑ ﳎﻠﺪ ﺿﺨﻢ‪ ،‬ﻛﺘﺎﺏ ﺟﻮﺍﻣﻊ‬
‫ﺍﻷﺣﻜﺎﻡ ﺛﻼﺙ ﳎﻠﺪﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺃﻣﺜﻠﺔ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻨﺠﻮﻣﻴﺔ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻣﺆﺍﻣﺮﺍﺕ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻨﺠﻮﻣﻴﺔ ﳎﻠﺪ‪،‬‬
‫ﻛﺘﺎﺏ ﻏﺮﺭ ﺍﻷﻗﻴﺴﺔ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺮﻓﺔ ﺫﺍﺕ ﺍﳊﻠﻖ ﻭﺍﻟﻜﺮﺓ ﻭﺍﻷﺻﻄﺮﻻﺏ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺍﻧﺎﺕ‬
‫ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺭﺑﻴﻊ ﺍﻟﻌﺎﺭﻓﲔ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺭﻳﺎﺣﲔ ﺍﻟﻌﻘﻮﻝ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﺭﺍﺣﺔ ﻋﻦ ﺷﺪﺍﺋﺪ ﺍﳌﺴﺎﺣﺔ ﳎﻠﺪ‪،‬‬
‫ﻛﺘﺎﺏ ﺣﺼﺺ ﺍﻷﺻﻔﻴﺎﺀ ﰲ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺒﻠﻐﺎﺀ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﳎﻠﺪﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺸﺘﻬﺮ ﰲ ﻧﻘﺾ‬
‫ﺍﳌﻌﺘﱪ ﺍﻟﺬﻱ ﺻﻨﻔﻪ ﺍﳊﻜﻴﻢ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺑﺴﺎﺗﲔ ﺍﻷﻧﺲ ﻭﺩﺳﺎﺗﲔ ﺍﳊﺪﺱ ﰲ ﺑﺮﺍﻫﲔ ﺍﻟﻨﻔﺲ ﳎﻠﺪ‪،‬‬
‫ﻛﺘﺎﺏ ﻣﻨﺎﻫﺞ ﺍﻟﺪﺭﺟﺎﺕ ﰲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﺠﺎﺓ ﺛﻼﺙ ﳎﻠﺪﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻣﺎﻧﺎﺕ ﰲ ﺷﺮﺡ ﺍﻹﺷﺎﺭﺍﺕ‪ ،‬ﻛﺘﺎﺏ‬
 ‫ﺭﻗﻴﺎﺕ ﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﻋﻠﻰ ﺧﻔﺎﻳﺎ ﺍﳌﺨﺘﻠﻄﺎﺕ ﺑﺎﳉﺪﺍﻭﻝ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺭﺳﺎﻟﺔ ﺍﻟﻄﺮ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ‬
‫ﺍﳊﻤﺎﺳﺔ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺍﻟﻌﻄﺎﺭﺓ ﰲ ﻣﺪﺡ ﺑﲏ ﺍﻟﺰﻧﺎﺭﺓ‪ ،‬ﻛﺘﺎﺏ ﺗﻌﻠﻴﻘﺎﺕ ﻓﺼﻮﻝ ﺑﻘﺮﺍﻁ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺷﻌﺮ‬
‫ﺍﻟﺒﺤﺘﺮﻱ ﻭﺃﰊ ﲤﺎﻡ ﳎﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺷﻬﺎﺏ ﺍﻷﺧﺒﺎﺭ ﳎﻠﺪ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻫﺬﺍ ﻣﺎﺫﻛﺮﻩ ﰲ ﻛﺘﺎﺏ ﻣﺸﺎﺭﺏ ﺍﻟﺘﺠﺎﺭﺏ‪ ،‬ﻭﻭﺟﺪﺕ ﻟﻪ ﺗﺎﺭﻳﺦ ﺑﻴﻬﻖ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﻟﺒﺎﺏ‬
‫ﺍﻷﻧﺴﺎﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻭﻗﻔﺖ ﺑﻨﻴﺴﺎﺑﻮﺭ ﻋﻨﺪ ﺃﻭﻝ ﻭﺭﻭﺩﻱ ﺇﻟﻴﻬﺎ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋ ٍﺔ ﻋﻠﻰ ﻛﺘﺎﺏ‬
‫ﻭﺷﺎﺡ ﺍﻟﺪﻣﻴﺔ ﻓﻘﺎﻝ ﻓﻴﻪ‪ :‬ﺇﻥ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﺎﺧﺮﺯﻱ ﻓﺮﻍ ﻣﻦ ﺗﺼﻨﻴﻒ ﻛﺘﺎﺏ ﺩﻣﻴﺔ ﺍﻟﻘﺼﺮ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ‬
‫ﺖ ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﺇﻧﻪ ﻫﻮ ﺑﺪﺃ ﺑﺘﺼﻨﻴﻒ ﺍﻟﻮﺷﺎﺡ ﰲ ﻏﺮﺓ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﲦﺎﻥ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔٍ‪،‬‬‫ﺳ ٍ‬
‫ﺲ ﻭﺛﻼﺛﲔ‪.‬‬‫ﻭﻓﺮﻍ ﻣﻨﻪ ﰲ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﲬ ﹴ‬
‫ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺷﺎﺡ ﺃﺷﻌﺎﺭﹰﺍ ﻣﻨﻬﺎ ﰲ ﳐﻠﺺ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﻋﺎﺻ ﹴﻢ ﻛﺎﺗﺐ ﺍﻹﻧﺸﺎﺀ ﰲ‬
‫ﺩﻳﻮﺍﻥ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻨﺠﺮ ﻗﺎﻝ‪ :‬ﻭﻫﻮ ﺍﺑﻦ ﺃﺧﺖ ﺃﰊ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻄﻐﺮﺍﺋﻰ‪:‬‬
‫ﻛﺮﱘ ﻋﻼ ﺃﻭﺝ ﺍﻟﻨﺠﻮﻡ ﻋﻼﻩ ‪ ...‬ﻭﺃﻳﻘﻆ ﻧﻮﺍﻡ ﺍﳌﺪﻳﺢ ﻧﺪﺍﻩ‬
‫ﺳﺮﻯ ﻭﺍﻫﺘﺪﻯ ﻃﺒﻌﻲ ﺑﻨﺠﻢ ﻛﻤﺎ ﻟﻪ ‪ ...‬ﻭﺃﲪﺪ ﰲ ﻭﻗﺖ ﺍﻟﺼﺒﺎﺡ ﺳﺮﺍﻩ‬
‫ﻟﻪ ﺭﻭﺿﺔ ﺃﺑﺪﺕ ﻣﻦ ﺍﻟﻔﻀﻞ ﻧﺮﺟﺴﹰﺎ ‪ ...‬ﻭﻏﺼﻨﹰﺎ ﻣﻦ ﺍﻹﻗﺒﺎﻝ ﻃﺎﺏ ﺟﻨﺎﻩ‬
‫ﺃﻋﺎﺩ ﺭﺳﺎﻍ ﺍﻟﻘﻠﺐ ﰲ ﺣﺒﻞ ﻭﺩﻩ ‪ ...‬ﻭﻏﺎﺩﺭ ﻗﻠﱯ ﰲ ﺻﺮﺍﻉ ﻫﻮﺍﻩ‬
‫ﻳﻔﺮﻕ ﺃﺷﺠﺎﻥ ﺍﻷﻓﺎﺿﻞ ﳝﻨﻪ ‪ ...‬ﻭﳚﻤﻊ ﻛﻞ ﺍﻟﺼﻴﺪ ﺟﻮﻑ ﻓﺮﺍﻩ‬
‫ﻟﻘﺪ ﺯﺭﺕ ﺃﺷﺮﺍﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺇﳕﺎ ‪ ...‬ﺃﰉ ﺍﻟﻔﻀﻞ ﺇﻻ ﺃﻥ ﺃﺯﻭﺭ ﻓﻨﺎﻩ‬

‫ﻭﺫﻛﺮﻩ ﺍﻟﻌﻤﺎﺩ ﺍﻷﺻﻔﻬﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﳋﺮﻳﺪﺓ ﻭﻭﺻﻔﻪ ﺑﺎﻟﺮﻳﺎﺳﺔ ﻭﺍﻟﺸﺮﻑ ﻭﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻭﺍﻟﺪﻱ ﺃﻧﻪ ﳌﺎ ﻣﻀﻰ ﺇﱃ‬
‫ﺍﻟﺮﻱ ﻋﻘﻴﺐ ﺍﻟﻨﻜﺒﺔ ﺃﺻﺒﺢ ﺫﺍﺕ ﻳﻮ ﹴﻡ ﻭﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﺒﻴﻬﻘﻲ ﻗﺪ ﻗﺼﺪﻩ ﰲ ﻣﺮﻛﺒﻪ ﻭﻫﻮ ﺣﻴﻨﺌ ٍﺬ ﻭﺍﱄ ﺍﻟﺮﻱ ﻭﻧﻘﻠﻪ‬
‫ﺇﱃ ﻣﻨﺰﻟﻪ ﻭﺗﻜﻔﻞ ﺑﺘﺴﺪﻳﺪ ﺧﻠﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﺣﻴﻨﺌ ٍﺬ ﻳﺘﺮﺷﺢ ﻟﻮﺯﺍﺭﺓ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻫﻮ ﻛﺒﲑ ﺍﻟﺸﺎﻥ‪ ،‬ﻭﻣﺎﺯﺍﻻ ﺑﺎﻟﺮﻱ‬
‫ﺙ ﻭﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋ ٍﺔ‪.‬‬
‫ﻣﻘﻴﻤﲔ ﻣﺘﻮﺍﻧﺴﲔ ﺣﱴ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﳏﺘﻮﻡ ﺍﻟﺒﲔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺳﻨﺔ ﺛﻼ ٍ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻇﻨﻪ ﻧﻜﺐ ﰲ ﻭﻗﻌﺔ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻨﺠﺮ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﺍﳋﻄﺎﺋﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻭﺍﻟﺪﻱ ﻳﺜﲏ ﻋﻠﻴﻪ ﺃﺑﺪﺍ ﻭﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻣﺎ‬
‫ﻧﻈﺮ ﺇﱃ ﻧﻈﲑﻩ‪ ،‬ﻭﻻﻣﺜﻠﺖ ﻟﻌﻴﻨﻪ ﻋﲔ ﻣﺜﻠﻪ‪ ،‬ﺻﻨﻒ ﻛﺘﺎﺏ ﻭﺷﺎﺡ ﺍﻟﺪﻣﻴﻪ‪ ،‬ﺫﻳﻠﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺒﺎﺧﺮﺯﻱ‬
‫ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﲞﺮﺍﺳﺎﻥ‪ ،‬ﻭﺃﻭﺭﺩ ﻓﻴﻪ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺗﺮﺍﺟﻌﺖ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻗﻔﺎﻫﺎ ‪ ...‬ﻛﻤﺎ ﻳﺘﺮﺍﺟﻊ ﺍﻟﺒﻐﻞ ﺍﻟﺮﻣﻮﺡ‬
‫ﺕ ‪ ...‬ﻛﻤﺎ ﻳﺘﻘﺪﻡ ﺍﻟﻜﺒﺶ ﺍﻟﻨﻄﻮﺡ‬ ‫ﻭﺗﺴﺘﺒﻖ ﺍﳊﻮﺍﺩﺙ ﻣﻘﺪﻣﺎ ٍ‬
‫ﻭﻗﻮﻟﻪ‪:‬‬
‫ﻚ ﺃﻭ ﺃﺳﺎﺭﻳﻊ ﺇﺳﺤﻞ‬ ‫ﻑ ﻛﺄﻬﻧﺎ ‪ ...‬ﺃﻧﺎﺑﻴﺐ ﻣﺴ ٍ‬
‫ﻑ ﻟﻄﺎ ٍ‬‫ﻳﺸﲑ ﺑﺄﻃﺮﺍ ٍ‬
‫ﻆ ﻓﺎﺗﺮ ﺍﻟﻄﺮﻑ ﻓﺎﺗ ﹴﻦ ‪ ...‬ﲟﺮﻭﺩ ﺳﺤ ﹴﺮ ﺑﺎﺑﻠ ﹴﻲ ﻣﻜﺤﻞ‬
‫ﻭﺗﻮﻣﻲ ﺑﻠﺤ ٍ‬
‫ﺏ ‪ ...‬ﻧﺴﻴﻢ ﺍﻟﺼﺒﺎ ﺟﺎﺀﺕ ﺑﺮﻳﺎ ﺍﻟﻘﺮﻧﻔﻞ‬
‫ﻳﻨﻢ ﻋﻠﻰ ﻣﺎﺑﻴﻨﻨﺎ ﻣﻦ ﲡﺎﺫ ﹴ‬
 ‫ﻭﻟﻪ‪:‬‬
‫ﻳﺎ ﺧﺎﻟﻖ ﺍﻟﻌﺮﺵ ﲪﻠﺖ ﺍﻟﻮﺭﻯ ‪ ...‬ﳌﺎ ﻃﻐﻰ ﺍﳌﺎﺀ ﻋﻠﻰ ﺟﺎﺭﻳﺔ‬
‫ﻭﻋﺒﺪﻙ ﺍﻵﻥ ﻃﻐﻰ ﻣﺎﺅﻩ ‪ ...‬ﰲ ﺻﻠﺒﻪ ﻓﺎﲪﻞ ﻋﻠﻰ ﺟﺎﺭﻳﺔ‬
‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﻫﻜﺬﺍ ﺫﻛﺮ ﺍﻟﻌﻤﺎﺩ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻋﺎﺭﺿﺖ ﻗﻮﻟﻪ ﲟﺎ ﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻧﻔﺴﻪ ﰲ ﻛﺘﺒﻪ ﺍﻟﺬﻱ‬
‫ﻧﻘﻠﺖ ﻟﻔﻈﻪ ﻣﻨﻪ ﻣﻦ ﺧﻄﺔ‪ ،‬ﻭﺟﺪ ﺕ ﻓﻴﻪ ﺍﺧﺘﻼﻓﹰﺎ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻏﲑﻩ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻲ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ ﻟﻨﻔﺴﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺷﺎﺡ ﰲ ﻋﺰﻳﺰ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﺘﻮﺡ ﻋﻠﻰ ﺑﻦ ﻓﻀﻞ‬
‫ﺍﷲ ﺍﳌﺴﺘﻮﰲ ﺍﻟﻄﻐﺮﺍﺋﻲ ﻭﻧﻘﻠﺘﻪ ﻣﻦ ﺧﻄﻪ‪:‬‬
‫ﴰﻮﺳﻲ ﰲ ﺃﻓﻖ ﺍﳊﻴﺎﻩ ﻫﻼﻝ ‪ ...‬ﻭﺃﻣﲎ ﻣﻦ ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ ﳏﺎﻝ‬
‫ﻭﺃﻃﻠﺐ ﻭﺍﳌﻄﻠﻮﺏ ﻋﺰ ﻭﺟﻮﺩﻩ ‪ ...‬ﻭﺃﺭﺟﻮ ﻭﲢﻘﻴﻖ ﺍﻟﺮﺟﺎﺀ ﳏﺎﻝ‬
‫ﺇﱃ ﻛﻢ ﺃﺭﺟﻰ ﻣﻦ ﺯﻣﺎﱐ ﻣﺴﺮ ﹰﺓ ‪ ...‬ﻭﻗﺪ ﺷﺎﺏ ﻣﻦ ﺭﺃﺱ ﺍﻟﺰﻣﺎﻥ ﻗﺬﺍﻝ‬
‫ﻭﺑﺎﻝ ﺍﻟﻄﺎﻭﻭﺱ ﺃﻟﻮﺍﻥ ﺭﻳﺸﻪ ‪ ...‬ﻭﻋﻠﻢ ﺍﻟﻔﱴ ﺣﻘﹰﺎ ﻋﻠﻴﻪ ﻭﺑﺎﻝ‬
‫ﻭﻟﻠﺪﻫﺮ ﺗﻔﺮﻳﻖ ﺍﻷﺣﺒﺔ ﻋﺎﺩﺓ ‪ ...‬ﻭﻟﻠﺠﻬﻞ ﺩﺍﺀ ﰲ ﺍﻟﻄﺒﺎﻉ ﻋﻀﺎﻝ‬
‫ﻟﻘﺪ ﺳﺎﺩ ﺑﺎﳌﺎﻝ ﺍﳌﺼﻮﻥ ﻣﻌﺎﺷﺮ ‪ ...‬ﻭﺃﺧﻼﻗﻬﻢ ﻟﻠﻤﺨﺰﻳﺎﺕ ﻋﻴﺎﻝ‬
‫ﻭﺑﻴﻨﻬﻢ ﺫﻝ ﺍﳌﻄﺎﻣﻊ ﻋﺰﺓ ‪ ...‬ﻭﻋﻨﺪﻫﻢ ﻛﺴﺐ ﺍﳊﺮﺍﻡ ﺣﻼﻝ‬
‫ﻭﻟﻪ‪:‬‬
‫ﲎ ﻭﻟﻐﻮﺏ‬
‫ﻯ ﻭﳓﻴﺐ ‪ ...‬ﻭﺇﻟﻔﻰ ﰲ ﻧﻮﻣﻲ ﺿ ً‬
‫ﺿﺠﻴﻌﻲ ﰲ ﻟﻴﻠﻰ ﺟﻮ ً‬
‫ﺩﺟﺎ ﻟﻴﻞ ﺁﻣﺎﱄ ﻭﺃﺑﻄﺄ ﺻﺒﺤﻪ ‪ ...‬ﻭﻟﻠﻤﻨﺬﺭﺍﺕ ﺍﻟﺴﻮﺩ ﻓﻴﻪ ﻧﻌﻴﺐ‬
‫ﻭﺗﻠﺴﻌﲏ ﺍﻷﻳﺎﻡ ﻓﻬﻲ ﺃﺭﺍﻗﻢ ‪ ...‬ﻭﲣﺪﻋﲏ ﺍﻵﻣﺎﻝ ﻓﻬﻲ ﻛﺬﻭﺏ‬
‫ﺃﻻ ﻟﻴﺖ ﺷﻌﺮﻱ ﻫﻞ ﺃﺑﻴﱳ ﻟﻴﻠﺔ ‪ ...‬ﻭﺑﺎﻋﻲ ﰲ ﻇﻞ ﺍﻟﻮﺻﺎﻝ ﺭﺣﻴﺐ؟‬
‫ﺧﻠﻴﻠﻲ ﻻﺗﺮﻛﻦ ﺇﱃ ﺍﻟﺪﻫﺮ ﺁﻣﻨﹰﺎ ‪ ...‬ﻓﺈﺣﺴﺎﻧﻪ ﺑﺎﻟﺴﻴﺌﺎﺕ ﻣﺸﻮﺏ‬
‫ﻭﻛﻢ ﺟﺎﻫ ﹴﻞ ﻗﺪ ﻗﺎﻝ ﱄ ﺃﻧﺖ ﻧﺎﻗﺺ ‪ ...‬ﻓﻬﻴﺞ ﻟﻴﺚ ﺍﳊﻘﺪ ﻭﻫﻮ ﻏﻀﻮﺏ‬
‫ﻭﻋﲑﱐ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳊﻠﻢ ﻭﺍﻟﻨﻬﻰ ‪ ...‬ﻗﺒﺎﺋﻞ ﻣﻦ ﺃﻫﻞ ﺍﳍﻮﻯ ﻭﺷﻌﻮﺏ‬
‫ﻓﻘﻠﺖ ﳍﻢ‪ :‬ﻻﺗﻌﺬﻟﻮﱐ ﻓﺈﻧﲏ ‪ ...‬ﻟﺼﻔﻮ ﺯﺟﺎﺟﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺷﺮﻭﺏ‬
‫ﻭﻣﺎﺿﺮﱐ ﺃﱐ ﻋﻠﻴﻢ ﲟﺸﻜ ﹴﻞ ‪ ...‬ﻭﻗﺪ ﻣﺲ ﺃﻫﻞ ﺍﻟﺪﻫﺮ ﻣﻨﻪ ﻟﻐﻮﺏ‬
‫ﻟﺌﻦ ﻋﺪ ﻋﻠﻢ ﺍﳌﺮﺀ ﺟﺮﻣﹰﺎ ﻟﺪﻳﻜﻢ ‪ ...‬ﻓﺬﻟﻚ ﺟﺮﻡ ﻟﺴﺖ ﻣﻨﻪ ﺃﺗﻮﺏ‬
‫ﻛﻔﻰ ﺣﺰﻧﹰﺎ ﺃﱐ ﻣﻘﻴﻢ ﺑﺒﻠﺪ ٍﺓ ‪ ...‬ﻬﺑﺎ ﺻﺎﺣﺐ ﺍﻟﻌﻠﻢ ﺍﻟﺮﺻﲔ ﻏﺮﻳﺐ‬
‫ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻷﻣﲑ ﻳﻌﻘﻮﺏ ﺑﻦ ﺍﺳﺤﺎﻕ ﺍﳌﻈﻔﺮ ﺑﻦ ﻧﻈﺎﻡ ﺍﳌﻠﻚ‪ ،‬ﻓﺄﻛﺮﻣﲏ‬
‫ﻭﻗﺎﺑﻠﲏ ﺑﺎﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﻔﺨﻴﻢ ﻓﻘﻠﺖ ﺑﺪﻳﻬ ﹰﺔ‪:‬‬
‫ﻼ ﻟﺪﻳﻪ ﻳﻄﻤﻪ ﻳﻌﺴﻮﺑﻪ‬‫ﻳﻌﻘﻮﺏ ﻳﻈﻬﺮ ﺩﺍﺋﻤﹰﺎ ﰲ ﻟﻔﻈﻪ ‪ ...‬ﻋﺴ ﹰ‬
‫ﻭﻏﺪﺍ ﲝﻤﺪ ﺍﷲ ﺻﺪﺭﹰﺍ ﻣﻜﺮﻣﹰﺎ ‪ ...‬ﻳﻌﻠﻮ ﻧﻄﺎﻕ ﺍﳌﺸﺘﺮﻱ ﻋﺮﻗﻮﺑﻪ‬
‫ﻓﺴﻘﻰ ﺃﻧﺎﻣﻠﻪ ﺣﺪﺍﺋﻖ ﻟﻔﻈﻪ ‪ ...‬ﻭﺟﺮﻯ ﻋﻠﻰ ﻬﻧﺞ ﺍﻟﻌﻼ ﻳﻌﺒﻮﺑﻪ‬
 ‫ﻗﺪ ﻏﺎﺏ ﻳﻮﺳﻒ ﺧﺎﻃﺮﻱ ﻋﻦ ﻣﺼﺮﻩ ‪ ...‬ﻭﻳﺸﻢ ﺭﻳﺢ ﻗﻤﻴﺼﻪ ﻳﻌﻘﻮﺑﻪ‬
‫ﻓﺄﺷﺎﺭ ﺇﱃ ﻭﻗﺎﻝ‪ :‬ﻫﻞ ﻟﻚ ﺃﻥ ﺗﻨﺴﺞ ﻋﻠﻰ ﻣﻨﻮﺍﱄ ﻓﻴﻤﺎ ﻗﻠﺖ؟ ﻓﺄﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﻼ ﻟﻴﺲ ﻋﺬﻟﻚ ﻳﻨﻔﻊ ‪ ...‬ﻭﻗﻮﻟﻚ ﻓﻴﻨﺎ ﺩﺍﺋﻤﹰﺎ ﻟﻴﺲ ﻳﻨﺠﻊ‬
‫ﺃﻋﺎﺫﻝ ﻣﻬ ﹰ‬
‫ﻭﻫﻞ ﻳﺼﱪ ﺍﻟﺼﺐ ﺍﳌﺸﻮﻕ ﻋﻠﻰ ﺍﳉﻮﻯ ‪ ...‬ﻭﰲ ﺍﻟﻮﺻﻞ ﻣﺸﺘﺎﻕ ﻭﰲ ﺍﳍﺠﺮ ﳎﺰﻉ؟‬

‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﳍﺠﺮ ﻳﺸﻔﻲ ﻣﻦ ﺍﳉﻮﻯ ‪ ...‬ﻭﺇﻥ ﻓﺆﺍﺩ ﺍﻟﺼﺐ ﰲ ﺍﻟﻘﺮﺏ ﺃﺟﺰﻉ‬
‫ﺑﻜﻞ ﺗﺪﺍﻭﻳﻨﺎ ﻓﻠﻢ ﻳﺸﻒ ﻣﺎﺑﻨﺎ ‪ ...‬ﻋﻠﻰ ﺃﻥ ﻗﺮﺏ ﺍﻟﺪﺍﺭ ﺃﺟﺪﻯ ﻭﺃﻧﻔﻊ‬
‫ﻑ ‪ ...‬ﻭﻋﻬ ٍﺪ ﻣﻀﻰ ﻣﻨﻪ ﻣﺼﻴﻒ ﻭﻣﺮﺑﻊ‬
‫ﺶ ﻭﺍﺭ ٍ‬ ‫ﲢﻦ ﺇﱃ ﻇ ﹴﻞ ﻣﻦ ﺍﻟﻌﻴ ﹴ‬
‫ﻓﻘﻠﺖ ﺃﻳﻬﺎ ﺍﻟﺼﺪﺭ‪ :‬ﻟﻴﺲ ﻟﻠﺨﻞ ﺣﻼﻭﺓ ﺍﻟﻌﺴﻞ‪ ،‬ﻭﻟﻠﺘﻜﺤﻞ ﻃﻼﻭﺓ ﺍﻟﻜﺤﻞ‪ ،‬ﻭﻣﻦ ﺃﻳﻦ ﻟﻠﺴﺮﺍﺝ ﻧﻮﺭ ﺍﻟﺸﻤﺲ؟‬
‫ﻭﻟﻠﻜﻮﻥ ﺳﺒﻖ ﺍﳋﻴﻞ ﺍﻟﺸﻤﺲ؟ ﻭﻣﻦ ﺃﻳﻦ ﻟﻠﻀﺒﺎﺏ ﻣﻨﻔﻌﺔ ﺍﻟﺴﺤﺎﺏ؟ ﻓﻘﺎﻝ‪ :‬ﻻﺑﺪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺠﻤﻌﺖ ﺍﻟﻌﺠﺎﻟﺔ‬
‫ﻭﺍﻟﺒﺪﺍﻫﺔ ﻫﻨﺎﻟﻚ‪ ،‬ﻭﻗﻠﺖ ﰲ ﺍﳊﺎﻝ ﰲ ﻣﻘﺎﻡ ﺍﻻﺭﲢﺎﻝ‪ ،‬ﻭﻛﺘﺒﺖ ﺑﻘﻠﻢ ﺍﻻﺭﲢﺎﻝ ﻋﻠﻰ ﻗﺮﻃﺎﺱ ﺍﻻﺳﺘﻌﺠﺎﻝ‪:‬‬
‫ﺳﺮﻯ ﻃﻴﻔﻪ ﻭﻫﻨﹰﺎ ﻭﱃ ﻓﻴﻪ ﻣﻄﻤﻊ ‪ ...‬ﻭﺑﺮﻕ ﺍﻷﻣﺎﱐ ﰲ ﺩﺟﻰ ﺍﳍﺠﺮ ﻳﻠﻤﻊ‬
‫ﻭﻳﺄﰉ ﺣﻘﲔ ﺍﳍﺠﺮ ﻋﺬﺭﺓ ﻃﻴﻔﻪ ‪ ...‬ﻓﻠﻢ ﺃﺩﺭ ﰲ ﻣﻬﻮﻯ ﺍﳍﻮﻯ ﻛﻴﻒ ﺃﺻﻨﻊ؟‬
‫ﻕ ﻋﻨﺪﻩ ﺍﻟﺸﻤﻞ ﳚﻤﻊ‬ ‫ﻟﻘﺪ ﳛﻤﺪ ﺍﻟﻘﻮﻡ ﺍﻟﺴﺮﻯ ﰲ ﺻﺒﺎﺣﻬﻢ ‪ ...‬ﺯﻣﺎﻥ ﺗﻼ ﹴ‬
‫ﻭﻫﺎﻧﺎ ﺃﺳﺮﻯ ﰲ ﻇﻼﻣﻲ ﻭﺇﻧﲏ ‪ ...‬ﺃﺫﻡ ﺻﺒﺎﺣﻲ ﻭﺍﳋﻼﺋﻖ ﻫﺠﻊ‬
‫ﺃﻗﻮﻝ ﻟﺼﱪﻱ ﺃﻧﺖ ﺫﺧﺮﻯ ﻟﺪﻯ ﺍﻟﻨﻮﻯ ‪ ...‬ﻭﺫﺧﺮ ﺍﻟﻔﱴ ﺣﻘﹰﺎ ﺷﻔﻴﻊ ﻣﺸﻔﻊ‬
‫ﻭﺃﺳﻜﻦ ﻣﺎﺀ ﺍﻟﻌﲔ ﻧﺎﺭﻯ ﻭﺇﳕﺎ ‪ ...‬ﻫﻮﺍﺀ ﺍﳍﻮﻯ ﻣﻦ ﺗﺮﺑﺔ ﺍﻟﻄﻴﻒ ﺃﻧﻔﻊ‬
‫ﺭﺃﻳﺖ ﻣﻌﻴﺪﻱ ﺍﳋﻴﺎﻝ ﻓﻘﺎﻝ ﻣﻦ ‪ ...‬ﺟﻬﻴﻨﺔ ﺃﺧﺒﺎﺭ ﺍﳌﻌﻴﺪﻱ ﺗﺴﻤﻊ‬
‫ﺩﻋﻮﺕ ﺇﱃ ﺟﻴﺶ ﺍﳍﻮﻯ ﺟﻨﺪﺏ ﺍﳍﻮﻯ ‪ ...‬ﻓﻮﱃ ﻭﻃﺮﻑ ﺍﻟﻌﲔ ﰲ ﺍﻟﻨﻮﻡ ﻳﺮﺗﻊ‬
‫ﻭﻗﺎﻝ ﻟﻨﻔﺴﻲ‪ :‬ﻻﲤﻮﰐ ﺻﺒﺎﺑﹰﺔ ‪ ...‬ﻟﻌﻞ ﺯﻣﺎﻧﹰﺎ ﻗﺪ ﻣﻀﻰ ﻟﻚ ﻳﺮﺟﻊ‬
‫ﺲ ﻭﺩﻋﺖ ﻳﻮﻡ ﻭﺩﻋﻮﺍ‬ ‫ﻭﱂ ﻳﺒﻖ ﻣﲏ ﻏﲑ ﻣﺎﻗﻠﺖ ﻣﻨﺸﺪﹰﺍ ‪ ...‬ﺣﺸﺎﺷﺔ ﻧﻔ ﹴ‬
‫ﻓﻼﺫ ﺑﺸﻤﺲ ﺍﻟﺪﻳﻦ ﻳﻌﻘﻮﺏ ﻣﻦ ﻟﻪ ‪ ...‬ﳒﻮﻡ ﳍﺎ ﰲ ﻣﺸﺮﻕ ﺍﺠﻤﻟﺪ ﻣﻄﻠﻊ‬
‫ﺃﺟﻠﻚ ﻳﺎ ﻳﻌﻘﻮﺏ ﻋﻦ ﻛﻨﻪ ﻣﺪﺣﱵ ‪ ...‬ﻷﻧﻚ ﻋﻦ ﻣﺪﺣﻲ ﺃﺟﻞ ﻭﺃﺭﻓﻊ‬
‫ﻗﺎﻝ‪ :‬ﰒ ﺷﺮﻓﲏ ﺑﻌﺪ ﺫﻟﻚ ﺑﻘﺼﻴﺪ ٍﺓ ﺃﻭﳍﺎ‪ :‬ﺃﻻ ﺃﺑﻠﻎ ﺇﱃ ﺳﻠﻤﻰ ﺍﻟﺴﻼﻣﺎ ﻓﺄﺟﺒﺖ ﻭﻗﻠﺖ ﺑﻌﺪ ﺍﳉﻮﺍﺏ ﻋﻼﻭ ﹰﺓ‬
‫ﻟﻠﺘﺼﺪﻳﻊ ﻭﺍﻹﺑﺮﺍﻡ‪ ،‬ﻋﻠﻰ ﻃﺮﻳﻖ ﺃﺩﺍﺀ ﺷﻜﺮ ﺍﳌﻨﻌﻢ ﺍﻟﻼﺋﻖ ﺑﺄﺣﻮﺍﻝ ﺍﳋﺪﻡ‪:‬‬
‫ﻳﺎ ﺻﺎﺣﱯ ﻛﺴﺪﺕ ﺃﺳﻮﺍﻕ ﺃﺷﻮﺍﻗﻲ ‪ ...‬ﻭﺍﻟﺘﻔﺖ ﺍﻟﺴﺎﻕ ﻳﻮﻡ ﺍﳍﺠﺮ ﺑﺎﻟﺴﺎﻕ‬
‫ﺑﺎﻟﻴﺖ ﺷﻌﺮﻱ ﻫﻞ ﺳﻌﺪ ﻳﺴﺎﻋﺪﱐ ‪ ...‬ﺃﻡ ﻫﻞ ﻟﺪﺍﺀ ﺍﳍﻮﻯ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺭﺍﻕ؟‬
‫ﺐ ‪ ...‬ﺃﻡ ﻫﻞ ﻃﺮﻳﻖ ﺇﱃ ﺇﻳﻨﺎﺱ ﻣﺸﺘﺎﻕ؟‬‫ﺃﻡ ﻫﻞ ﺳﺒﻴﻞ ﺇﱃ ﺳﻠﻮﺍﻥ ﻣﻜﺘﺌ ﹴ‬
‫ﻳﺎ ﳒﻞ ﺍﺳﺤﺎﻕ ﻳﺎ ﻣﻦ ﺛﻮﺏ ﺳﻮﺩﺩﻩ ‪ ...‬ﻗﺪ ﺟﻞ ﰲ ﺍﻟﺪﻫﺮ ﻋﻦ ﻭﻫﻲ ﺍﺑﻦ ﺍﺳﺤﺎﻕ‬
‫ﻯ ‪ ...‬ﺇﻻ ﻗﻀﻴﺖ ﺑﺂﺟﺎ ﹴﻝ ﻭﺃﺭﺯﺍﻕ‬
‫ﻓﻤﺎ ﲤﻬﻠﺖ ﰲ ﻳﻮﻣﻲ ﻭﻏ ًﻰ ﻭﻧﺪ ً‬
‫ﻭﻛﻞ ﺫﻛ ﹴﺮ ﻭﺇﻥ ﻃﺎﻝ ﺍﻟﺰﻣﺎﻥ ﺑﻪ ‪ ...‬ﻓﺎ ٍﻥ ﻭﺫﻛﺮﻙ ﰲ ﻧﺎﺩﻱ ﺍﻟﻨﺪﻯ ﺑﺎﻕ‬
 ‫ﻋﻠﻲ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺩﻳﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﺣﺪ ﺍﻟﻔﻀﻼﺀ ﺍﳌﱪﺯﻳﻦ ﻭﺍﻟﻈﺮﺍﻑ ﺍﳌﺸﻬﻮﺭﻳﻦ ﻗﺮﺃﺕ ﲞﻂ ﺃﰊ ﺳﻌ ٍﺪ ﻗﺎﻝ‪ :‬ﺫﻛﺮ ﺃﺑﻮ ﺍﳌﻈﻔﺮ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﻟﻌﺒﺎﺱ ﺍﻷﺑﻴﻮﺭﺩﻱ ﰲ ﻛﺘﺎﺏ ﺗﻌﻠﺔ ﺍﳌﺸﺘﺎﻕ ﻣﻦ ﺗﺼﻨﻴﻔﻪ ﻗﺎﻝ ﻓﻴﻪ‪ :‬ﻭﻗﺪ ﺻﻤﻤﺖ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻣﻌﺎﻭﺩﺓ ﺍﳊﻀﺮﺓ‬
‫ﺍﻟﺮﺿﻮﻳﺔ ﲞﺮﺍﺳﺎﻥ ﻷﻬﻧﻰ ﺇﻟﻴﻬﺎ ﻣﺎﻗﺎﺳﻴﺘﻪ ﰲ ﺍﻟﺘﺄﺧﺮ ﻋﻦ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﻋﻠﻢ ﺍﻷﺩﻳﺐ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﺻﺮﻯ ﻋﺰﻣﻰ‪ ،‬ﻓﺠﺸﻢ ﺇﱃ ﻗﺪﻣﻪ‪ ،‬ﻭﺟﺮﻯ ﻋﻠﻰ ﻋﺎﺩﺗﻪ ﺍﻟﺮﺿﻴﺔ ﰲ ﺭﻋﺎﻳﺔ ﺟﺎﻧﱯ ﲤﻬﻴﺪﹰﺍ ﳌﺎ ﺍﺳﺘﻤﺮ ﺑﻴﻨﻨﺎ ﻣﻦ ﺃﻭﺍﺻﺮ‬
‫ﻼ ﻳﺒﺎﺭﻳﻪ‪ ،‬ﻭﻻﻇﺮﻳﻔﹰﺎ ﳚﺎﺭﻳﻪ‪ ،‬ﻭﻣﻦ ﻭﺻﻒ ﺍﻟﺒﻐﺪﺍﺩﻱ‬‫ﺍﳌﻮﺩﺓ‪ ،‬ﻭﻟﻌﻤﺮ ﺍﻟﻔﻀﻞ ﺇﱐ ﱂ ﺃﺟﺪ ﰲ ﻏﺮﺑﱵ ﻫﺬﻩ ﻓﺎﺿ ﹰ‬
‫ﺑﺎﻟﻔﻀﻞ ﻭﺍﻟﻈﺮﻑ ﻓﻘﺪ ﻛﺴﺎﻩ ﺍﻟﺜﻨﺎﺀ ﺍﳌﺨﺘﺼﺮ‪ ،‬ﻭﲪﻞ ﺍﻟﺘﻤﺮ ﺇﱃ ﻫﺠﺮ‪ ،‬ﻭﻣﻦ ﻣﻠﻴﺢ ﻣﺎﺃﲰﻌﻨﻴﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺳﺄﻟﻨﺎ ﺃﺑﺎ‬
‫ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻧﺎﻗﻴﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻗﻠﺖ ﻫﻜﺬﺍ‪ ،‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺻﻮﺍﺑﻪ ﻋﺒﺪ ﺍﷲ ﺫﻛﺮﻧﺎﻩ ﰲ ﺑﺎﺑﻪ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻋﻦ ﺍﳌﺘﻨﺒﺊ ﻭﺍﺑﻦ ﻧﺒﺎﺗﻪ ﻭﺍﻟﺮﺿﻲ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻣﺜﻠﻬﻢ ﻋﻨﺪﻱ ﻣﺜﻞ ﺭﺟ ﹴﻞ ﺑﲎ ﺃﺑﻨﻴﹰﺔ ﺷﺎﻫﻘ ﹰﺔ ﻭﻗﺼﻮﺭﹰﺍ‬
‫ﻋﺎﻟﻴ ﹰﺔ ﻭﻫﻮ ﺍﳌﺘﻨﱮ‪ ،‬ﻓﺠﺎﺀ ﺁﺧﺮ ﻭﺿﺮﺏ ﺣﻮﳍﺎ ﺳﺮﺍﺩﻗﺎﺕ ﻭﺧﻴﻤﺎﹰ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﻧﺒﺎﺗﻪ‪ ،‬ﰒ ﺟﺎﺀ ﺍﻟﺮﺿﻲ ﻳﻨﺰﻝ ﺗﺎﺭ ﹰﺓ ﻋﻨﺪ‬
‫ﻫﺬﺍ‪ ،‬ﻭﺗﺎﺭ ﹰﺓ ﻋﻨﺪ ﺫﺍﻙ‪ ،‬ﻗﻠﺖ ﻓﺄﻧﺸﺪﱐ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺳﺒﻬﺪﻭﺳﺖ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﺳﻔﺎ ﹴﺭ ﺍﻟﺪﻳﻠﻤﻲ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ‬
‫ﺍﻟﻔﺮﺝ ﺍﻟﺒﺒﻐﺎﺀ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﺷﻘﻴﺘﲏ ﻓﺮﺿﻴﺖ ﺃﻥ ﺃﺷﻘﻰ ‪ ...‬ﻭﻣﻠﻜﺘﲏ ﻓﻘﺘﻠﺘﲏ ﻋﺸﻘﺎ‬
‫ﻭﺯﻋﻤﺖ ﺃﻧﻚ ﻻﺗﻜﻠﻤﲏ ‪ ...‬ﻋﺸﺮﹰﺍ ﻓﻤﻦ ﻟﻚ ﺃﻧﲏ ﺃﺑﻘﻰ؟‬
‫ﻟﻴﺲ ﺍﻟﺬﻱ ﺗﺒﻐﻴﻪ ﻣﻦ ﺗﻠﻔﻰ ‪ ...‬ﻣﺘﻌﺬﺭﹰﺍ ﻓﺎﺳﺘﻌﻤﻞ ﺍﻟﺮﻓﻘﺎ‬
‫ﻗﺎﻝ ﺍﻷﺑﻴﻮﺭﺩﻯ‪ :‬ﻭﻬﺑﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺍﺑﻦ ﺍﳊﺠﺎﺝ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺐ ﻛﺎﻥ ﺫﻧﱯ؟‬
‫ﻳﺎﺻﺮﻭﻑ ﺍﻟﺪﻫﺮ ﺣﺴﱯ ‪ ...‬ﺃﻱ ﺫﻧ ﹴ‬

‫ﺐ ﻭﳏﺐ‬‫ﻋﻠﺔ ﻋﻤﺖ ﻭﺧﺼﺖ ‪ ...‬ﳊﺒﻴ ﹴ‬

‫ﺐ ‪ ...‬ﻭﻫﻮ ﻳﺸﻜﻮ ﺑﺮﺩ ﺣﱯ‬‫ﺃﻧﺎ ﺃﺷﻜﻮ ﺣﺮ ﺣ ﹴ‬
‫ﺏ‪.‬‬
‫ﺏ ﺣﺮ ﺏﹴ‪ ،‬ﻭﻋﺎﺷ ﹴﻖ ﻃﺮ ﹴ‬
‫ﻗﺎﻝ ﺍﻷﺑﻴﻮﺭﺩﻱ‪ :‬ﻓﻘﻞ ﰲ ﳏﺒﻮ ﹴ‬

‫ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬

‫ﻳﻠﻘﺐ ﺣﻴﺪﺭﺓ ﺍﻟﻴﻤﲎ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻭﺟﻮﻩ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻭﺃﻋﻴﺎﻬﻧﻢ ﻋﻠﻤﹰﺎ ﻭﳓﻮﹰﺍ ﻭﺷﻌﺮﺍﹰ‪ ،‬ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ‬
‫ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﰲ ﺍﻟﻨﺤﻮ ﲰﺎﻩ ﻛﺸﻒ ﺍﳌﺸﻜﻞ ﰲ ﳎﻠﺪﻳﻦ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ﳝﺪﺣﻪ‪:‬‬
‫ﺻﻨﻔﺖ ﻟﻠﻤﺘﺄﺩﺑﲔ ﻣﺼﻨﻔﹰﺎ ‪ ...‬ﲰﻴﺘﻪ ﺑﻜﺘﺎﺏ ﻛﺸﻒ ﺍﳌﺸﻜﻞ‬
‫ﺳﺒﻖ ﺍﻷﻭﺍﺋﻞ ﻣﻊ ﺗﺄﺧﺮ ﻋﺼﺮﻩ ‪ ...‬ﻛﻢ ﺁﺧ ﹴﺮ ﺃﺯﺭﻯ ﺑﻔﻀﻞ ﺍﻷﻭﻝ‬
‫ﻗﻴﺪﺕ ﻓﻴﻪ ﻛﻞ ﻣﺎﻗﺪ ﺃﺭﺳﻠﻮﺍ ‪ ...‬ﻟﻴﺲ ﺍﳌﻘﻴﺪ ﻛﺎﻟﻜﻼﻡ ﺍﳌﺮﺳﻞ‬
‫ﻭﻣﻮﻟﺪﻩ ﺑﺒﻼﺩ ﺑﻜﻴ ﹴﻞ ﻣﻦ ﺃﻋﻤﺎﻝ ﺫﻣﺎﺭ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ ﺗﺴ ﹴﻊ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻦ ﺷﻌﺮﻩ ﳛﺼﺮﻩ ﲨﻊ ﺍﻟﺘﻜﺴﲑ‪:‬‬
‫ﺳﺄﻟﺖ ﻋﻦ ﺍﻟﺘﻜﺴﲑ ﻓﺎﻋﻠﻢ ﺑﺎﻬﻧﺎ ‪ ...‬ﲦﺎﻧﻴﺔ ﺃﻭﺯﺍﻥ ﲨﻊ ﺍﳌﻜﺴﺮ‬
 ‫ﻓﺄﺭﺑﻌﺔ ﺃﻭﺯﺍﻥ ﻛﻞ ﻣﻘﻠ ﹴﻞ ‪ ...‬ﻭﺃﺭﺑﻌﺔ ﺃﻭﺯﺍﻥ ﻛﻞ ﻣﻜﺜﺮ‬
‫ﻓﻌﺎﻝ ﻭﺃﻓﻌﺎﻝ ﻭﻓﻌﻞ ﻭﺃﻓﻌﻞ ‪ ...‬ﻭﺃﻓﻌﻠﺔ ﻣﻨﻬﺎ ﻭﻓﻌﻼﺕ ﻓﺎﻧﻈﺮ‬
‫ﻭﻣﻨﻬﺎ ﻓﻌﻮﻝ ﻳﺎﺃﺧﻲ ﻭﻓﻌﻠﺔ ‪ ...‬ﻭﲤﺜﻴﻠﻬﺎ ﺇﻥ ﻛﻨﺖ ﳌﺎ ﺗﺼﻮﺭ‬
‫ﲨﺎﻝ ﻭﺃﻓﺮﺍﺱ ﻭﺃﺳﺪ ﻭﺃﻛﺒﺶ ‪ ...‬ﻭﺃﻛﺴﻴﺔ ﲪﺮ ﻟﻔﺘﻴﺎﻥ ﲪﲑ‬
‫ﺃﺗﻮﻧﺎ ﻋﺸﺎﺀ ﰲ ﺭﺑﻮﻉ ﻟﻔﺘﻴ ٍﺔ ‪ ...‬ﻣﻦ ﺍﻟﺘﻐﻠﺒﻴﲔ ﺍﻟﻜﺮﺍﻡ ﻭﻳﺸﻜﺮ‬
‫ﻭﻛﻞ ﲬﺎﺳ ﹴﻲ ﺇﺫﺍ ﻣﺎﲨﻌﺘﻪ ‪ ...‬ﻓﺂﺧﺮﻩ ﻓﺎﺣﺬﻑ ﻭﻻﺗﺘﻌﺜﺮ‬
‫ﻓﺘﺠﻤﻊ ﻗﺮﻃﻌﺒﹰﺎ ﻗﺮﺍﻃﻊ ﺳﺎﻟﻜﹰﺎ ‪ ...‬ﺑﻪ ﻣﺴﻠﻚ ﺍﳉﻤﻊ ﺍﻟﺮﺑﺎﻋﻲ ﺍﳌﻜﺜﺮ‬
‫ﻗﻠﺖ ﺃﻧﺎ‪ :‬ﻫﺬﺍ ﻋﺠﺐ ﳑﻦ ﺻﻨﻒ ﻛﺘﺎﺑﹰﺎ ﻛﺒﲑﹰﺍ ﰲ ﺍﻟﻨﺤﻮ ﻳﻘﻮﻝ‪ :‬ﲨﻊ ﺍﳌﻜﺜﺮ ﺃﺭﺑﻌﺔ ﺃﻭﺯﺍﻥ ﻭﻫﻲ ﻋﻠﻰ ﳓ ﹴﻮ ﻣﻦ‬
‫ﲬﺴﲔ ﻭﺯﻧﹰﺎ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﻷﺧﻔﺶ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻭﻫﻮ ﺍﻷﺧﻔﺶ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﻫﻨﺎﻙ ﺍﻷﺧﻔﺶ ﺍﻷﻛﱪ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻭﻗﺪ ﺫﻛﺮ‪،‬‬
‫ﻭﺍﻷﻭﺳﻂ ﻭﻫﻮ ﺃﺑﻮ ﺍﳊﺴﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ ﻭﻗﺪ ﻣﺮ ﰲ ﺑﺎﺑﻪ‪ ،‬ﻭﻫﻨﺎﻙ ﺃﺧﻔﺶ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﲪﺪ‬
‫ﺍﳌﻐﺮﰊ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﰲ ﺑﺎﺑﻪ ﺃﻳﻀﺎ ﻭﻏﲑﻫﻢ‪ .‬ﻭﻣﺎﺕ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻫﺬﺍ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ‬
‫ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﺩﻓﻦ ﲟﻘﱪﺓ ﻗﻨﻄﺮﺓ ﺍﻟﱪﺩﺍﻥ‪ ،‬ﻭﺫﻛﺮ ﺫﻟﻚ ﺍﳌﺰﺭﺑﺎﱐ‪ .‬ﻗﺎﻝ ﺍﳌﺰﺭﺑﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﳌﻘﺘﺒﺲ‪ :‬ﺫﻛﺮ ﲨﺎﻋﺔ‬
‫ﻟﻘﻴﻨﺎﻫﻢ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ .‬ﻣﻨﻬﻢ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﻷﺧﻔﺶ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺑﺎﳌﺘﺴﻊ ﰲ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﻟﻸﺧﺒﺎﺭ ﻭﺍﻟﻌﻠﻢ ﺑﺎﻟﻨﺤﻮ‪ ،‬ﻭﻣﺎ ﻋﻠﻤﺘﻪ ﺻﻨﻒ ﺷﻴﺌﹰﺎ ﺃﻟﺒﺘﻪ ﻭﻻﻗﺎﻝ ﺷﻌﺮﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺳﺌﻞ ﻋﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻨﺤﻮ ﺿﺠﺮ‬
‫ﻭﺃﻧﺘﻬﺮ ﻛﺜﲑﺍ ﻣﻦ ﻳﻮﺍﺻﻞ ﻣﺴﺎﺀﻟﺘﻪ ﻭﻳﺘﺎﺑﻌﻬﺎ‪ ،‬ﰒ ﺫﻛﺮ ﻭﻓﺎﺗﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ﻗﺎﻝ‪ :‬ﻭﺷﻬﺪﺗﻪ ﻳﻮﻣﹰﺎ ﻭﺻﺎﺭ ﺇﻟﻴﻪ ﺭﺟﻞ ﻣﻦ‬
‫ﺣﻠﻮﺍﻥ ﻛﺎﻥ ﻳﻠﺰﻣﻪ ﻓﺤﲔ ﺭﺁﻩ ﻗﺎﻝ ﻟﻪ‪:‬‬
‫ﺣﻴﺎﻙ ﺭﺑﻚ ﺃﻳﻬﺎ ﺍﳊﻠﻮﺍﱐ ‪ ...‬ﻭﻭﻗﺎﻙ ﻣﺎ ﻳﺄﰐ ﻣﻦ ﺍﻷﺯﻣﺎﻥ‬
‫ﰒ ﺍﻟﺘﻔﺖ ﺇﻟﻴﻨﺎ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﳓﻦ ﻣﻦ ﺍﻟﺸﻌﺮ ﺇﻻ ﻫﺬﺍ ﻭﻣﺎﺟﺮﻯ ﳎﺮﺍﻩ‪ .‬ﻫﻜﺬﺍ ﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﷲ ﺗﻠﻤﻴﺬﻩ ﻭﺻﺎﺣﺒﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳉﻮﻫﺮﻯ‪ :‬ﺍﻷﺟﻠﻊ‪ :‬ﺍﻟﺬﻱ ﻻﺗﻨﻀﻢ ﺷﻔﺘﺎﻩ ﻋﻠﻰ ﺃﺳﻨﺎﻧﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﺧﻔﺶ ﺍﻷﺻﻐﺮ ﺍﻟﻨﺤﻮﻱ ﺃﺟﻠﻊ‪ .‬ﻭﻭﺟﺪﺕ‬
‫ﰲ ﻛﺘﺎﺏ ﻓﻬﺮﺳﺖ ﺍﺑﻦ ﺍﻟﻨﺪﱘ ﲞﻂ ﻣﺆﻟﻔﻪ‪ ،‬ﻭﺫﻛﺮ ﺍﻷﺧﻔﺶ ﻫﺬﺍ ﻓﻘﺎﻝ‪ :‬ﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻷﻧﻮﺍﺀ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ‪ ،‬ﻭﻛﺘﺎﺏ ﺷﺮﺡ ﺳﻴﺒﻮﻳﻪ ﺣﺪﺛﲏ ﺍﻟﺼﺎﺣﺐ ﺍﻟﻮﺯﻳﺮ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﺮﻡ ﺃﺑﻮ‬
‫ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻘﻔﻄﻲ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ ﺃﻳﺎﻣﻪ ‪ -‬ﺃﻧﻪ ﻣﻠﻜﻪ ﰲ ﲬﺴﺔ ﺃﺟﻼ ٍﺩ‪ .‬ﻭﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺭﺳﺎﻟﺔ ﻛﺘﺎﺏ‬
‫ﺳﻴﺒﻮﻳﻪ ﺭﺃﻳﺘﻪ ﰲ ﳓﻮ ﲬﺲ ﻛﺮﺍﺭﻳﺲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳊﺪﺍﺀ‪ ،‬ﻭﻭﺟﺪﺕ ﺃﻫﻞ ﻣﺼﺮ ﻳﻨﺴﺒﻮﻥ ﺇﻟﻴﻪ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﻟﻨﺤﻮ ﻫﺬﺑﻪ‬
‫ﺃﲪﺪ ﺑﻦ ﺟﻌﻔ ﹴﺮ ﺍﻟﺪﻳﻨﻮﺭﻱ ﻭﲰﺎﻩ ﺍﳌﻬﺬﺏ‪ .‬ﻭﺣﺪﺙ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﷲ‪ :‬ﺣﻀﺮﺕ ﻳﻮﻣﹰﺎ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻷﺧﻔﺶ ﻭﺩﻓﻊ ﻛﺘﺎﺑﹰﺎ‬
‫ﺇﱃ ﺑﻌﺾ ﻣﻦ ﻛﺎﻥ ﰲ ﳎﻠﺴﻪ ﻟﻴﻜﺘﺐ ﻋﻠﻴﻪ ﺍﲰﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺍﳊﺴﻦ‪ :‬ﺧﻔﺶ ﺧﻔﺶ ﻳﺮﻳﺪ ﺍﻛﺘﺐ ﺍﻷﺧﻔﺶ ﰒ‬
‫ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ‪:‬‬
‫ﻅ ﻣﻦ ﺍﻟﻠﻘﺐ‬
‫ﻻﺗﻜﺮﻫﻦ ﻟﻘﺒﹰﺎ ﺷﻬﺮﺕ ﺑﻪ ‪ ...‬ﻓﻠﺮﺏ ﳏﻈﻮ ٍ‬
‫ﻗﺪ ﻛﺎﻥ ﻟﻘﺐ ﻣﺮﺓ ﺭﺟﻞ ‪ ...‬ﺑﺎﻟﻮﺍﺋﻠﻲ ﻓﻌﺪ ﰲ ﺍﻟﻌﺮﺏ‬
 ‫ﻗﺎﻝ ﺍﻷﺧﻔﺶ‪ :‬ﺩﻋﺎﰐ ﺳﻮﺍﺭ ﺑﻦ ﺃﰊ ﺷﺮﺍﻋﺔ ﻓﺘﺄﺧﺮﺕ ﻋﻨﻪ ﻭﻛﺘﺐ ﺇﱃ‪:‬‬
‫ﻣﻀﻰ ﺍﻟﻨﻮﺭ ﻭﺍﺷﺘﺒﻬﻢ ﺍﻷﻏﻄﺶ ‪ ...‬ﻭﺃﺧﻠﻔﲏ ﻭﻋﺪﻩ ﺍﻷﺧﻔﺶ‬
‫ﻭﺣﺎﻝ ﻭﺣﺎﻟﺖ ﺑﻪ ﺷﻴﻤﺔ ‪ ...‬ﻛﻤﺎ ﺣﺎﻝ ﻋﻦ ﻟﻮﻧﻪ ﺍﻟﱪﻗﺶ‬
‫ﺃﺑﺎ ﺣﺴﻦ ﻛﻨﺖ ﱄ ﻣﺄﻟﻔﹰﺎ ‪ ...‬ﻓﻤﺎﻟﻚ ﻋﻦ ﺩﻋﻮﺗﻰ ﺗﻄﺮﺵ‬
‫ﻭﻛﻨﺖ ﻷﻋﺪﺍﺋﻚ ﺍﻟﺸﺎﻧﺌﻴﻚ ‪ ...‬ﲰﺎﻣﹰﺎ ﻛﻤﺎ ﻧﻔﺚ ﺍﻷﺭﻗﺶ‬
‫ﻭﻛﻨﺖ ﺑﻘﺮﺑﻚ ﰲ ﺭﻭﺿٍﺔ ‪ ...‬ﻓﻬﺎ ﺃﻧﺎ ﻭﺍﻟﺒﻠﺪ ﺍﳌﻌﻄﺶ‬

‫ﺐ ‪ ...‬ﻧﺰﻋﺖ ﻛﻤﺎ ﻳﻨﺰﻉ ﺍﳌﺮﻋﺶ‬

‫ﺇﺫﺍ ﻗﻠﺖ ﻗﺮﻃﺴﺖ ﰲ ﺻﺎﺣ ﹴ‬
‫ﻭﺳﻴﺎﻥ ﻋﻨﺪﻱ ﻣﻦ ﻋﻘﲏ ‪ ...‬ﻋﻘﻮﻗﻚ ﻭﺍﳊﻴﺔ ﺍﳊﺮﺑﺶ‬
‫ﺃﻗﻮﻝ ﻭﻣﺎﺣﻠﺖ ﻋﻦ ﻋﻬﺪﻩ ‪ ...‬ﺭﺃﻳﺘﻚ ﻛﺎﻟﻨﺎﺱ ﺇﺫ ﻓﺘﺸﻮﺍ‬
‫ﻭﺣﺪﺙ ‪ -‬ﺃﺧﻠﻲ ﰲ ﺍﻷﺻﻞ ‪ -‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻛﺜﲑ ﺍﳍﺠﺎﺀ ﻟﻸﺧﻔﺶ‪ ،‬ﻭﺫﺍﻙ ﺃﻥ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻛﺎﻥ ﻛﺜﲑ‬
‫ﺍﻟﻄﲑﺓ ﻭﻛﺎﻥ ﺍﻷﺧﻔﺶ ﻛﺜﲑ ﺍﳌﺰﺍﺡ‪ ،‬ﻭﻛﺎﻥ ﻳﺒﺎﻛﺮﻩ ﻗﺒﻞ ﻛﻞ ﺃﺣ ٍﺪ ﻓﻴﻄﺮﻕ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻓﻴﻘﻮﻝ‪ :‬ﻣﻦ‬
‫ﺑﺎﻟﺒﺎﺏ؟ ﻓﻴﻘﻮﻝ ﺍﻷﺧﻔﺶ‪ :‬ﺣﺮﺏ ﺑﻦ ﻣﻘﺎﺗﻞﹴ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻳﻬﺠﻮﻩ ﻭﻳﺘﻬﺪﺩﻩ‪:‬‬
‫ﻗﻞ ﻟﻨﺤﻮﻳﻨﺎ ﺃﰊ ﺣﺴ ﹴﻦ ‪ ...‬ﺇﱏ ﺣﺴﺎﻡ ﻣﱴ ﺿﺮﺑﺖ ﻣﻀﻰ‬
‫ﺾ ﺧﻔﻀﺎ‬‫ﻻﲢﺴﱭ ﺍﳍﺠﺎﺀ ﳛﻔﻞ ﺑﺎﻝ ‪ ...‬ﺭﻓﻊ ﻭﻻﺧﻔﺾ ﺧﺎﻓ ﹴ‬
‫ﻛﺄﻧﲏ ﺑﺎﻟﺸﻘﻲ ﻣﻌﺘﺬﺭﺍ ‪ ...‬ﺇﺫﺍ ﺍﻟﻘﻮﺍﰲ ﺃﺫﻗﻨﻪ ﻣﻀﻀﺎ‬
‫ﻳﻨﺸﺪﱐ ﺍﻟﻌﻬﺪ ﻳﻮﻡ ﺫﺍﻙ ﻭﻟﻞ ‪ ...‬ﻋﻬﺪ ﺧﻀﺎﺏ ﺃﺯﺍﻟﻪ ﻓﻨﻀﺎ‬
‫ﻗﺎﻝ ﺍﳌﺰﺭﺑﺎﱐ‪ :‬ﻓﺤﺪﺛﲏ ﺍﳌﻈﻔﺮ ﺑﻦ ﳛﲕ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺤﻮﻱ ﺃﻥ ﺍﻷﺧﻔﺶ ﻗﺎﻝ ﻳﻮﻣﺎ ﻻﺑﻦ ﺍﻟﺮﻭﻣﻲ‪:‬‬
‫ﺇﳕﺎ ﻛﻨﺖ ﺗﺪﻋﻰ ﻫﺠﺎ ٍﺀ ﻣﺜﻘﺎﻝﹴ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﻣﺜﻘﺎﻝ ﺍﻧﻘﻄﻊ ﻫﺠﺎﺅﻙ‪ .‬ﻗﺎﻝ ﻓﺎﺧﺘﺮ ﻋﻠﻰ ﻗﺎﻓﻴ ﹰﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﺭﻭﻯ‬
‫ﻗﺼﻴﺪﺓ ﺩﻋﺒ ﹴﻞ ﺍﻟﺸﻴﻨﻴﺔ‪ ،‬ﻓﻘﺎﻝ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﻳﻬﺠﻮﻩ ﻓﻴﻬﺎ ﻭﳚﻮﺩ ﺣﱴ ﻻﻳﻘﺪﺭ ﺃﺣﺪ ﺃﻥ ﻳﺪﻓﻌﻪ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻳﻔﺤﺶ‬
‫ﺣﱴ ﻳﻔﺮﻁ ﺃﻭﳍﺎ‪:‬‬
‫ﺃﻻ ﻗﻞ ﻟﻨﺤﻮﻳﻚ ﺍﻷﺧﻔﺶ ‪ ...‬ﺃﻧﺴﺖ ﻓﺄﻗﺼﺮ ﻭﻻﺗﻮﺣﺶ‬
‫ﻭﻣﺎﻛﻨﺖ ﻋﻦ ﻏﻴ ٍﺔ ﻣﻘﺼﺮﹰﺍ ‪ ...‬ﻭﺃﺷﻼﺀ ﺃﻣﻚ ﱂ ﺗﻨﺒﺶ‬
‫ﻗﺎﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺃﻣﺎ ﻭﺍﻟﻘﺮﻳﺾ ﻭﻧﻘﺎﺩﻩ ‪ ...‬ﻭﳒﺸﻚ ﻓﻴﻪ ﻣﻊ ﺍﻟﻨﺠﺶ‬
‫ﻭﺩﻋﻮﺍﻙ ﻋﺮﻓﺎﻥ ﻧﻘﺎﺩﻩ ‪ ...‬ﺑﻔﻀﻞ ﺍﻟﻨﻘﻰ ﻋﻠﻰ ﺍﻷﳕﺶ‬
‫ﺐ ﺃﺑﺮﺵ‬
‫ﻚ ‪ ...‬ﻟﻘﺪ ﺟﺌﺖ ﺫﺍ ﻧﺴ ﹴ‬‫ﻟﺌﻦ ﺟﺌﺖ ﺫﺍ ﺑﺸ ﹴﺮ ﺣﺎﻟ ٍ‬
‫ﻭﻣﺎﻭﺍﺣﺪ ﺟﺎﺀ ﻣﻦ ﺃﻣﻪ ‪ ...‬ﺑﺄﻋﺠﺐ ﻣﻦ ﻧﺎﻗ ٍﺪ ﺃﺧﻔﺶ‬
‫ﻛﺄﻥ ﺳﻨﺎ ﺍﻟﺸﺘﻢ ﰲ ﻋﺮﺿﻪ ‪ ...‬ﺳﻨﺎ ﺍﻟﻔﺠﺮ ﰲ ﺍﻟﺴﺤﺮ ﺍﻷﻏﺒﺶ‬
‫ﺃﻗﻮﻝ ﻭﻗﺪ ﺟﺎﺀﱐ ﺃﻧﻪ ‪ ...‬ﻳﻨﻮﺵ ﻫﺠﺎﺋﻲ ﻣﻊ ﺍﻟﻨﻮﺵ‬
‫ﺇﺫﺍ ﻋﻜﺲ ﺍﻟﺪﻫﺮ ﺃﺣﻜﺎﻣﻪ ‪ ...‬ﺳﻄﺎ ﺃﺿﻌﻒ ﺍﻟﻘﻮﻡ ﺑﺎﻷﺑﻄﺶ‬
 ‫ﻭﻣﺎﻛﻞ ﻣﻦ ﺃﻓﺤﺸﺖ ﺃﻣﻪ ‪ ...‬ﺗﻌﺮﺽ ﻟﻠﻘﺬﻉ ﺍﻷﻓﺤﺶ‬
‫ﻭﻫﻲ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﳌﺎ ﺳﺎﺭ ﻫﺠﺎﺅﻩ ﰲ ﺍﻷﺧﻔﺶ‪ ،‬ﲨﻊ ﺍﻷﺧﻔﺶ ﲨﺎﻋ ﹰﺔ ﻣﻦ ﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺼﺪﻕ‪،‬‬
‫ﻓﺴﺄﻟﻮﺍ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﺃﻥ ﻳﻜﻒ ﻋﻨﻪ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﺇﱃ ﺍﻟﺼﻔﺢ ﻋﻨﻪ‪ ،‬ﻭﺳﺄﻟﻮﻩ ﺃﻥ ﳝﺪﺣﻪ ﲟﺎ ﻳﺰﻳﻞ ﻋﻨﻪ ﻋﺎﺭ ﻫﺠﺎﺋﻪ ﻓﻘﺎﻝ‬
‫ﻓﻴﻪ‪:‬‬
‫ﺫﻛﺮ ﺍﻷﺧﻔﺶ ﺍﻟﻘﺪﱘ ﻓﻘﻠﻨﺎ‪ ... :‬ﺇﻥ ﻟﻸﺧﻔﺶ ﺍﳊﺪﻳﺚ ﻟﻔﻀﻼ‬
‫ﺏ ﻛﻨﺖ ﻋﺪﻻ‬ ‫ﻓﺈﺫﺍ ﻣﺎﺣﻜﻤﺖ ﻭﺍﻟﺮﻭﻡ ﻗﻮﻣﻲ ‪ ...‬ﰲ ﻛﻼ ﹴﻡ ﻣﻌﺮ ﹴ‬
‫ﺃﻧﺎ ﺑﲔ ﺍﳋﺼﻮﻡ ﻓﻴﻪ ﻏﺮﻳﺐ ‪ ...‬ﻻ ﺃﺭﻯ ﺍﻟﺰﻭﺭ ﻟﻠﻤﺤﺎﺑﺎﺓ ﺃﻫﻼ‬
‫ﻼ ﱂ ﺃﻟﻘﺐ ‪ ...‬ﻓﻴﻠﺴﻮﻓﹰﺎ ﻭﱂ ﺃﲰﻰ ﻫﺮﻗﻼ‬
‫ﻭﻣﱴ ﻗﻠﺖ ﺑﺎﻃ ﹰ‬
‫ﻭﺫﻛﺮ ﺍﻟﺰﺑﻴﺪﻱ ﺃﻥ ﺍﻷﺧﻔﺶ ﻛﺎﻥ ﻳﺘﺤﻔﻆ ﻫﺠﺎﺀ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻟﻪ ﻭﳝﻠﻴﻪ ﰲ ﲨﻠﺔ ﻣﺎﳝﻠﻲ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ‬
‫ﺐ ﻭﺍﳌﱪﺩ ﻭﺃﰊ ﺍﻟﻌﻴﻨﺎﺀ ﻭﺍﻟﻴﺰﻳﺪﻱ‪.‬‬
‫ﺃﻧﻪ ﱂ ﻳﺄﱂ ﳍﺠﺎﺋﻪ ﺗﺮﻙ ﻫﺠﻮﻩ‪ .‬ﻭﻛﺎﻥ ﺍﻷﺧﻔﺶ ﻗﺪ ﻗﺮﺃ ﻋﻠﻰ ﺛﻌﻠ ﹴ‬
‫ﻭﺣﺪﺙ ﺍﻷﺧﻔﺶ ﻗﺎﻝ‪ :‬ﺍﺳﺘﻬﺪﻯ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﺪﺑﺮ ﺍﳌﱪﺩ ﺟﻠﻴﺴﹰﺎ ﳚﻤﻊ ﺇﱃ ﺗﺄﺩﻳﺐ ﻭﻟﺪﻩ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺈﻳﻨﺎﺳﻪ‬
‫ﻭﻣﻔﺎﻛﻬﺘﻪ‪ ،‬ﻓﻨﺪﺑﲏ ﺇﻟﻴﻪ ﻭﻛﺘﺐ ﻣﻌﻲ‪ :‬ﻗﺪ ﺃﻧﻔﺬﺕ ﺇﻟﻴﻚ ‪ -‬ﺃﻋﺰﻙ ﺍﷲ ‪ -‬ﻓﻼﻧﹰﺎ ﻭﲨﻠﺔ ﺃﻣﺮﻩ‪:‬‬
‫ﺇﺫﺍ ﺯﺭﺕ ﺍﳌﻠﻮﻙ ﻓﺈﻥ ﺣﺴﱯ ‪ ...‬ﺷﻔﻴﻌﹰﺎ ﻋﻨﺪﻫﻢ ﺃﻥ ﳜﱪﻭﱐ‬
‫ﻭﻗﺪﻡ ﺍﻷﺧﻔﺶ ﻫﺬﺍ ﻣﺼﺮ ﰲ ﺳﻨﺔ ﺳﺒ ﹴﻊ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺧﺮﺝ ﻣﻨﻬﺎ ﺳﻨﺔ ﺛﻼﲦﺎﺋ ٍﺔ ﺇﱃ ﺣﻠﺐ ﻣﻊ ﻋﻠﻲ ﺍﺑﻦ ﺃﲪﺪ‬
‫ﺑﻦ ﺑﺴﻄﺎﻡ ﺻﺎﺣﺐ ﺍﳋﺮﺍﺝ ﻓﻠﻢ ﻳﻌﺪ ﺇﱃ ﻣﺼﺮ‪.‬‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﺍﳊﺴﲔ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺼﺎﺑﺊ ﰲ ﻛﺘﺎﺑﻪ ﻛﺘﺎﺏ ﺍﻟﻮﺯﺭﺍﺀ ﻗﺎﻝ‪:‬‬

‫ﺣﻜﻰ ﱄ ﺃﺑﻮ ﺍﳊﺴﻦ ﺛﺎﺑﺖ ﺑﻦ ﺳﻨﺎﻥ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺧﻔﺶ ﻣﻮﺍﺻﻞ ﺍﳌﻘﺎﻡ ﻋﻨﺪ ﺃﰊ‬
‫ﻋﻠﻲ ﺑﻦ ﻣﻘﻠﺔ ﻭﻳﺮﺍﻋﻴﻪ ﺃﺑﻮ ﻋﻠﻲ ﻭﻳﱪﻩ‪ .‬ﻓﺸﻜﺎ ﺇﻟﻴﻪ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﺍﻹﺿﺎﻗﺔ‪ ،‬ﻭﺳﺄﻟﻪ ﺃﻥ ﻳﻜﻠﻢ ﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ‬
‫ﻕ ﻋﻠﻴﻪ ﰲ ﲨﻠﺔ ﻣﻦ ﻳﺮﺗﺰﻕ ﻣﻦ ﺃﻣﺜﺎﻟﻪ‪ ،‬ﻓﺨﺎﻃﺒﻪ ﺃﺑﻮ ﻋﻠﻲ‬ ‫ﻋﻴﺴﻰ ﻭﻫﻮ ﻳﻮﻣﺌ ٍﺬ ﻭﺯﻳﺮﻩ ﰲ ﺃﻣﺮﻩ‪ ،‬ﻭﺳﺄﻟﻪ ﺇﺟﺮﺍﺀ ﺭﺯ ﹴ‬
‫ﻭﺳﺄﻝ ﺃﻥ ﳚﺮﻱ ﻋﻠﻴﻪ ﺭﺯﻗﹰﺎ ﰲ ﲨﻠﺔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻓﺄﻧﺘﻬﺮﻩ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺍﻧﺘﻬﺎﺭﹰﺍ ﺷﺪﻳﺪﹰﺍ ﻭﺃﺟﺎﺑﻪ ﺟﻮﺍﺑﹰﺎ ﻏﻠﻴﻈﺎﹰ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺲ ﺣﺎﻓﻞﹴ‪ ،‬ﻭﳎﻤ ﹴﻊ ﻛﺎﻣ ﹴﻞ ﻓﺸﻖ ﻋﻠﻰ ﺃﰊ ﻋﻠ ﹴﻲ ﻭﻣﺎﻋﺎﻣﻠﻪ ﺑﻪ‪ ،‬ﻭﻗﺎﻡ ﻣﻦ ﳎﻠﺴﻪ ﻭﻗﺪ ﺍﺳﻮﺩﺕ ﺍﻟﺪﻧﻴﺎ ﰲ‬ ‫ﺫﻟﻚ ﰲ ﳎﻠ ﹴ‬
‫ﻋﻴﻨﻴﻪ‪ ،‬ﻭﺻﺎﺭ ﺇﱃ ﻣﻨﺰﻟﻪ ﻻﺋﻤﹰﺎ ﻟﻨﻔﺴﻪ ﻋﻠﻰ ﺳﺆﺍﻝ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﻣﺎ ﺳﺄﻟﻪ‪ ،‬ﻭﺣﻠﻒ ﺃﻧﻪ ﳚﺮﺩ ﰲ ﺍﻟﺴﻌﻲ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻭﻗﻒ ﺍﻷﺧﻔﺶ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻏﺘﻢ ﻭﺍﻧﺘﻬﺖ ﺑﻪ ﺍﳊﺎﻝ ﺇﱃ ﺃﻥ ﺃﻛﻞ ﺍﻟﺸﻠﺠﻢ ﺍﻟﻨﻴﻲﺀ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﻗﺒﺾ ﻋﻠﻰ ﻗﻠﺒﻪ‬
‫ﻓﻤﺎﺕ ﻓﺠﺄﺓ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﺗﻪ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋ ٍﺔ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﳌﻔﺴﺮ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺎﺑﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﰲ ﺍﻟﺴﻴﺎﻕ ﻭﻗﺎﻝ‪ :‬ﻣﺎﺕ ﰲ ﺛﺎﻟﺚ ﻋﺸﺮ‬
‫ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻭﺻﻔﻪ ﻓﻘﺎﻝ‪ :‬ﻧﺸﺄ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺗﺒﺤﺮ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺗﻼﻣﺬﺓ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻮﺍﺣﺪﻱ‬
 ‫ﻋﻠﻲ ﺑﻦ ﻃﺎﻫﺮ ﺑﻦ ﺟﻌﻔﺮ‬

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‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺴﻠﻤﻰ ﺍﻟﻨﺤﻮﻱ‪ .‬ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺍﺑﻦ ﺍﻟﻠﺒﺎﻥ ﻗﺎﻝ‪ :‬ﻧﻘﻠﺖ ﻣﻦ ﺧﻂ ﺍﻟﺴﻤﻌﺎﱐ ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺍﳊﺎﻓﻆ ﺍﻟﺪﻣﺸﻘﻲ ﺃﻧﻪ ﲰﻊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻮﺍﻥ ﻭﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﺛﻘ ﹰﺔ ﺩﻳﻨﹰﺎ ﻭﻗﻠﻤﺎ‬
‫ﻳﻜﻮﻥ ﺍﻟﻨﺤﻮﻱ ﺩﻳﻨﺎﹰ‪ ،‬ﺫﻛﺮ ﺍﺑﻦ ﺍﻷﻛﻔﺎﱐ ﺃﻧﻪ ﻣﺎﺕ ﰲ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴ ﹴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﲬﺴﻤﺎﺋﺔٍ‪،‬‬
‫ﻭﺫﻛﺮ ﺍﳊﺎﻓﻆ ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻗﺎﻝ‪ :‬ﻋﻠﻲ ﺑﻦ ﻃﺎﻫﺮ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻘﻴﺴﻲ ﺍﻟﺴﻠﻤﻲ‬
‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﲰﻊ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺳﻠﻮﺍﻥ ﻭﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﺸﻤﺸﺎﻃﻲ‪ ،‬ﻭﺃﺑﺎ ﻧﺼ ﹴﺮ ﺃﲪﺪ ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﺍﻟﻜﻔﺮﻃﺎﰊ ﻭﺫﻛﺮ ﲨﺎﻋﹰﺔ ﻗﺎﻝ‪ :‬ﻭﺭﻭﻯ ﻋﻨﻪ ﻏﻴﺚ ﺑﻦ ﻋﻠﻲ‪.‬‬
‫ﻭﺣﺪﺛﻨﺎ ﻋﻨﻪ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﻭﺧﺎﱄ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﳌﻌﺎﱄ‪ ،‬ﻭﲨﻴﻞ ﺑﻦ ﲤﺎﻡﹴ‪ ،‬ﻭﺣﻔﺎﻅ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺛﻘ ﹰﺔ ﻭﻛﺎﻧﺖ ﻟﻪ ﺣﻠﻘﺔ ﰲ ﺍﳉﺎﻣﻊ‪ ،‬ﻭﻗﻒ ﻓﻴﻬﺎ ﺧﺰﺍﻧﹰﺔ ﻓﻴﻬﺎ ﻛﺘﺒﻪ‪ .‬ﺫﻛﺮ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺻﺎﺑ ﹴﺮ ﺃﻧﻪ ﺳﺄﻟﻪ ﻋﻦ ﻣﻮﻟﺪﻩ‬
‫ﻓﻘﺎﻝ‪ :‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪ .‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺍﻷﻛﻔﺎﱐ ﺃﻥ ﺃﺑﺎ ﺍﳊﺴﻦ ﺑﻦ ﻃﺎﻫ ﹴﺮ ﺍﻟﻨﺤﻮﻱ ﻣﺎﺕ ﻳﻮﻡ ﺍﳊﺎﺩﻱ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴ ﹴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﲬﺴﻤﺎﺋ ٍﺔ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﻃﻠﺤﺔ ﺑﻦ ﻛﺮﺩﺍﻥ ﺍﻟﻨﺤﻮﻱ‬

‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻏﺎﻟﺐ ﺑﻦ ﺑﺸﺮﺍﻥ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﻛﺮﺩﺍﻥ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﺼﺤﻨﺎﰐ ﻭﱂ ﻳﺒﻊ ﻗﻂ ﺍﻟﺼﺤﻨﺎﺓ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻛﺎﻥ ﺃﻋﺪﺍﺅﻩ ﻳﻠﻘﺒﻮﻧﻪ ﺑﺬﻟﻚ ﻓﻐﻠﺐ ﻋﻠﻴﻪ ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺃﻭﻝ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺬﻳﻦ ﻗﺮﺃﺕ ﻋﻠﻴﻬﻢ ﺍﻷﺩﺏ‪ :‬ﻗﺎﻝ‬
‫ﺍﻟﺴﻠﻔﻲ ﺍﳊﺎﻓﻆ‪ :‬ﺳﺄﻟﺖ ﲬﻴﺲ ﺑﻦ ﻋﻠ ﹴﻲ ﺍﳊﻮﺯﻱ ﻋﻦ ﺍﺑﻦ ﻛﺮﺩﺍﻥ ﻓﻘﺎﻝ‪ :‬ﺻﺤﺐ ﺃﺑﺎ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻭﻋﻠﻲ ﺑﻦ‬
‫ﲎ ﻭﺍﻟﺮﺑﻌﻲ‪ ،‬ﺻﻨﻒ ﻛﺘﺎﺑﹰﺎ ﻛﺒﲑﹰﺍ‬ ‫ﻋﻴﺴﻰ ﺍﻟﺮﻣﺎﱐ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻬﻤﺎ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﺍﻟﻮﺍﺳﻄﻴﻮﻥ ﻳﻔﻀﻠﻮﻧﻪ ﻋﻠﻰ ﺍﺑﻦ ﺟ ﹴ‬
‫ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻗﺎﻝ ﱄ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﻟﻔﺘﺢ‪ :‬ﻛﺎﻥ ﻳﻘﺎﺭﺏ ﲬﺴﺔ ﻋﺸﺮ ﳎﻠﺪﺍﹰ‪ ،‬ﰒ ﺑﺪﺍ ﻟﻪ ﻓﻴﻪ ﻓﻐﺴﻠﻪ ﻗﺒﻞ ﻣﻮﺗﻪ‪،‬‬
‫ﺐ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‬‫ﻣﺎﺕ ﺳﻨﺔ ﺃﺭﺑ ﹴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻨﺰﻫﹰﺎ ﻣﺘﺼﻮﻧﺎﹰ‪ ،‬ﺭﻛﺐ ﺇﻟﻴﻪ ﻓﺨﺮ ﺍﳌﻠﻚ ﺃﺑﻮ ﻏﺎﻟ ﹴ‬
‫ﻒ ﻭﺯﻳﺮ ﺍﺑﻦ ﻬﺑﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻭﻫﻮ ﺳﻠﻄﺎﻥ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺑﺬﻝ ﻟﻪ ﻓﻠﻢ ﻳﻘﺒﻞ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺟﺮﺕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻘﺎﺿﻲ‬ ‫ﺍﺑﻦ ﺧﻠ ٍ‬
‫ﺃﰊ ﺗﻐﻠﺐ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻌﺎﻗﻮﱄ ﺻﺪﻳﻖ ﺍﻟﻮﺯﻳﺮ ﺍﳌﻐﺮﰊ ﻭﺧﻠﻴﻔﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﳊﻜﺎﻡ ﻋﻠﻰ ﻭﺍﺳﻂ ﰲ ﻭﻗﺘﻪ‬
‫ﺧﺼﻮﻣﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﻈﻤﹰﺎ ﻣﻔﺨﻤﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﻛﺮﺩﺍﻥ‪ :‬ﺇﻥ ﺻﻠﺖ ﻋﻠﻴﻨﺎ ﲟﺎﻟﻚ ﺻﻠﻨﺎ ﻋﻠﻴﻚ ﺑﻘﻨﺎﻋﺘﻨﺎ‪ .‬ﻭﺁﺧﺮ ﻣﻦ‬
‫ﺣﺪﺙ ﻋﻨﻪ ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺷﺎﻧﺪﺓ‪ ،‬ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺑﻴﲏ ﰲ ﳓﺎﺓ‬
‫ﻭﺍﺳﻂ ﻓﻘﺎﻝ‪ :‬ﻋﻠﻲ ﺑﻦ ﻃﻠﺤﺔ ﺑﻦ ﻛﺮﺩﺍﻥ ﺍﻟﻨﺤﻮﻱ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻮﺍﺳﻄﻰ ﺍﳌﻮﻟﺪ ﻭﺍﻟﺪﺍﺭ‪ ،‬ﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﺃﰊ ﻋﻠﻲ‬
‫ﺦ ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﻭﻭﺻﻔﻪ‬ ‫ﺍﻟﻔﺎﺭﺳﻲ ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﳉﺮﺍﺡ ﺻﺎﺣﺐ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺑﺸﺮﺍﻥ‪ :‬ﻫﻮ ﺃﻭﻝ ﺷﻴ ﹴ‬
‫ﺑﺎﻟﻔﻀﻞ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻋﻨﻪ ﺃﺧﺬ ﺍﻟﻨﺤﻮ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﳐﺘﺎﺭ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻮﺍﺳﻄﻴﲔ ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍ‪،‬‬
‫ﻭﻣﻦ ﺷﻌﺮﻩ ﺫﻡ ﻭﺍﺳﻂ‪:‬‬
‫ﻂ ﻣﻬﺠﻮﺭ‬‫ﻂ ‪ ...‬ﺇﻥ ﺍﻷﺩﻳﺐ ﺑﻮﺍﺳ ٍ‬‫ﺳﺌﻢ ﺍﻷﺩﻳﺐ ﻣﻦ ﺍﳌﻘﺎﻡ ﺑﻮﺍﺳ ٍ‬
‫ﻳﺎﺑﻠﺪﹰﺓ ﻓﻴﻬﺎ ﺍﻟﻐﲎ ﻣﻜﺮﻡ ‪ ...‬ﻭﺍﻟﻌﻠﻢ ﻓﻴﻬﺎ ﻣﻴﺖ ﻣﻘﺒﻮﺭ‬
 ‫ﻻﺟﺎﺩﻙ ﺍﻟﻐﻴﺚ ﺍﳍﻄﻮﻝ ﻭﻻﺍﺟﺘﻠﻰ ‪ ...‬ﻓﻴﻚ ﺍﻟﺮﺑﻴﻊ ﻭﻻﻋﻼﻙ ﺣﺒﻮﺭ‬
‫ﺷﺮ ﺍﻟﺒﻼﺩ ﺃﺭﻯ ﻓﻌﺎﻟﻚ ﺳﺎﺗﺮﹰﺍ ‪ ...‬ﻋﲏ ﺍﳉﻤﻴﻞ‪ ،‬ﻭﺷﺮﻙ ﺍﳌﺸﻬﻮﺭ‬

‫ﺣﺪﺙ ﺃﺑﻮ ﺍﳉﻮﺍﺋﺰ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺑﺎﺭﻱ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻮﺍﺳﻄﻲ ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻊ ﻣﻌﻨﺎ ﰲ ﺣﻠﻘﺔ ﺷﻴﺨﻨﺎ ﺃﰊ ﺍﻟﻘﺎﺳﻢ‬
‫ﻋﻠﻲ ﺑﻦ ﻛﺮﺩﺍﻥ ﺍﻟﻨﺤﻮﻱ ﺳﻴﺪﻭﻙ ﺍﻟﺸﺎﻋﺮ ﻭﳓﻦ ﰲ ﺍﳉﺎﻣﻊ ﺑﻮﺍﺳﻂ ﺑﻌﺪ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﺟﺮﻯ ﰲ ﻋﺮﺽ‬
‫ﺍﳌﺬﻛﺮﺍﺕ ﺫﻛﺮ ﻣﻦ ﺃﺣﺎﻝ ﻋﻠﻰ ﻗﻠﺒﻪ ﺑﺎﻟﻌﺸﻖ‪ ،‬ﻭﻣﻦ ﺃﺣﺎﻝ ﻋﻠﻰ ﻧﺎﻇﺮﻩ ﺑﻪ ﺃﻳﻀﹰﺎ ﻭﻣﻀﺖ ﺃﻧﺎﺷﻴﺪ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺃﺑﻮ ﻃﺎﻫ ﹴﺮ ﺳﻴﺪﻭﻙ‪ :‬ﻗﺪ ﺣﻀﺮﱐ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺷﻲﺀ ﻭﺃﻧﺸﺪﻧﺎ‪:‬‬
‫ﻳﺎﻗﻠﺐ ﻣﻦ ﻫﺬﺍ ﺣﺬﺭﺕ ﻋﻠﻴﻜﺎ ‪ ...‬ﺫﻕ ﻣﺎ ﺟﻨﻴﺖ ﻓﻜﻢ ﻧﺼﺤﺖ ﺍﻟﻴﻜﺎ‬
‫ﺇﻧﻀﺞ ﺑﻨﺎﺭﻙ ﻻﺃﺭﺍﺣﻚ ﺣﺮﻫﺎ ‪ ...‬ﻓﻠﻄﺎﳌﺎ ﺿﺎﻉ ﺍﻟﻌﺘﺎﺏ ﻟﺪﻳﻜﺎ‬
‫ﳌﺎ ﺃﻃﻌﺖ ﺍﻟﻄﺮﻑ ﰒ ﻋﺼﻴﺘﲏ ‪ ...‬ﻋﻠﻖ ﺍﳍﻮﻯ ﻳﺎﻗﻠﺐ ﻣﻦ ﻃﺮﻓﻴﻜﺎ‬
‫ﻭﲰﻌﺖ ﺃﺫﺍﻥ ﺍﻟﻌﺼﺮ ﻓﻘﻠﺖ ﻟﺸﻴﺨﻨﺎ‪ :‬ﺃﻛﺘﺒﻬﺎ ﻗﺒﻞ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﺃﻭ ﺇﺫﺍ ﺻﻠﻴﻨﺎ؟ ﻗﺎﻝ‪ :‬ﺍﻛﺘﺒﻬﺎ ﻭﻟﻮﺃﻥ ﺍﻹﻣﺎﻡ ﻋﻠﻰ‬
‫ﺍﳌﻨﱪ‪ ،‬ﻭﺃﻧﺸﺪﻧﺎ ﺣﻴﻨﺌﺬ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﺑﺼﺮﺕ ﰲ ﺍﳌﺄﰎ ﻣﻘﺪﻭﺩﹰﺓ ‪ ...‬ﺗﻘﻀﻰ ﺫﻣﺎﻣﹰﺎ ﺑﺘﻜﺎﻟﻴﻔﻬﺎ‬
‫ﺗﺸﲑ ﺑﺎﻟﻠﻄﻢ ﺇﱃ ﻭﺟﻨٍﺔ ‪ ...‬ﺿﺮﺟﻬﺎ ﻣﺒﺪﻉ ﺗﺄﻟﻴﻔﻬﺎ‬
‫ﺇﺫﺍ ﺗﺒﺪﻯ ﺍﻟﺼﺒﺢ ﻣﻦ ﻭﺟﻬﻬﺎ ‪ ...‬ﲨﺸﺔ ﻟﻴﻞ ﺗﻄﺎﺭﻳﻔﻬﺎ‬
‫ﻭﺣﺪﺙ ﺃﺑﻮ ﻏﺎﻟﺐ ﺑﻦ ﺑﺸﺮﺍﻥ ﺍﻟﻨﺤﻮﻱ‪ .‬ﻗﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻰ ﺑﻦ ﻃﻠﺤﺔ ﺑﻦ ﻛﺮﺩﺍﻥ ﺍﻟﻨﺤﻮﻱ ﻗﺎﻝ‪:‬‬
‫ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻃﺎﻫﺮ ﺳﻴﺪﻭﻙ ﻟﻨﻔﺴﻪ ﻭﻛﺎﻥ ﻳﻌﺮﺽ ﻋﻠﻰ ﺷﻌﺮﻩ‪ ،‬ﻭﻗﺪ ﺍﺑﺘﻜﺮ ﻣﻌﲎ ﻏﺮﻳﺒﹰﺎ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﻗﺮﻳﺒﹰﺎ‪:‬‬
‫ﺇﻥ ﺩﺍﺋﻲ ﺍﻟﻐﺪﺍﺓ ﺃﺑﺮﺡ ﺩﺍﺀ ‪ ...‬ﻭﻃﺒﻴﱯ ﺳﺮﻳﺮﺓ ﻣﺎﺗﺒﻮﺡ‬
‫ﳛﺴﺒﻮﱐ ﺇﺫﺍ ﺗﻜﻠﻤﺖ ﺣﻴﹰﺎ ‪ ...‬ﺭﲟﺎ ﻃﺎﺭ ﻃﺎﺋﺮ ﻣﺬﺑﻮﺡ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺮﺩﺍﻥ ﻭﺃﻧﺸﺪﱐ ﺳﻴﺪﻭﻙ ﺃﻳﻀﹰﺎ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﺃﺳﺘﻮﺩﻉ ﺍﷲ ﻣﻦ ﺑﺎﻧﻮﺍ ﻓﻼ ﻧﻈﺮﻱ ‪ ...‬ﻣﲏ ﻭﻻﺃﺫﱏ ﻋﻨﺪﻱ ﻭﻻﺑﺼﺮﻱ‬
‫ﻋﻬﺪﻱ ﺑﻨﺎ ﻭﺭﺩﺍﺀ ﺍﻟﻮﺻﻞ ﻳﺸﻤﻠﻨﺎ ‪ ...‬ﻭﺍﻟﻠﻴﻞ ﺃﻃﻮﻟﻪ ﻛﺎﻟﻠﻤﺢ ﺑﺎﻟﺒﺼﺮ‬
‫ﻭﺍﻵﻥ ﻟﻴﻠﻰ ﻣﺬ ﻏﺎﺑﻮﺍ ﻓﺪﻳﺘﻬﻢ ‪ ...‬ﻟﻴﻞ ﺍﻟﻀﺮﻳﺮ ﻭﺻﺒﺤﻲ ﻏﲑ ﻣﻨﺘﻈﺮ‬

‫ﻋﻠﻲ ﺑﻦ ﻇﺎﻓﺮ ﺑﻦ ﺍﳊﺴﲔ ﺍﻷﺯﺩﻱ‬

‫ﻭﻛﻨﻴﺔ ﻇﺎﻓ ﹴﺮ ﺃﺑﻮ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﻫﻮ ﻣﺼﺮﻱ ﻭﺯﺭ ﻟﻠﻤﻠﻚ ﺍﻷﺷﺮﻑ ﻣﻮﺳﻰ ﺑﻦ ﺍﳌﻠﻚ ﺍﻟﻌﺎﺩﻝ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ‪،‬‬
‫ﻭﻛﺎﻥ ﻧﻌﻢ ﺍﻟﺮﺟﻞ‪ ،‬ﻟﻪ ﻋﻠﻮﻡ ﲨﺔ ﻭﻓﻀﺎﺋﻞ ﻛﺜﲑﺓ‪ ،‬ﰒ ﺗﺮﻙ ﺍﻟﻮﺯﺍﺭﺓ ﻭﻋﺎﺩ ﺇﱃ ﻣﺼﺮ ﻓﺘﻮﰱ ﻬﺑﺎ ﰲ ﻣﻨﺘﺼﻒ ﺷﻌﺒﺎﻥ‬
‫ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋ ٍﺔ ﻋﻦ ﲦﺎﻥ ﻭﺃﺭﺑﻌﲔ ﺳﻨ ﹰﺔ‪.‬‬
‫ﻭﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ :‬ﻛﺘﺎﺏ ﺑﺪﺍﺋﻊ ﺍﻟﺒﺪﺍﺋﺔ ﻓﻴﻤﻦ ﻗﺎﻝ ﺷﻌﺮﹰﺍ ﻋﻠﻰ ﺍﻟﺒﺪﻳﻬﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﻜﺮﻣﺎﺕ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺪﻭﻝ‬
‫ﺃﺧﺒﺎﺭ ﺍﻟﺸﺠﻌﺎﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﻣﻦ ﺃﺻﻴﺐ ﲟﻦ ﺍﲰﻪ ﻋﻠﻲ ﻭﺍﺑﺘﺪﺃ ﺑﻌﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟ ﹴ‬
‫ﺍﳌﻨﻘﻄﻌﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺘﺸﺒﻴﻬﺎﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﺳﺎﺱ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﺍﻟﺴﻠﺠﻮﻗﻴﺔ‪.‬‬
 ‫ﻋﻠﻲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻨﻮﲞﱵ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺃﺣﺪ ﻣﺸﺎﻳﺦ ﺍﻟﻜﺘﺎﺏ ﻭﺃﻫﻞ ﺍﻷﺩﺏ ﺍﳌﺸﺎﻫﲑ ﻭﺍﳌﺮﻭﺀﺓ‪ .‬ﺭﻭﻯ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﺒﺤﺘﺮﻱ ﻭﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ‬
‫ﻗﻄﻌ ﹰﺔ ﺣﺴﻨﺔﹰ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ ﺗﺴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋ ٍﺔ ﺑﻌﺪ ﺳﻦ ﻋﺎﻟﻴﺔٍ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﻻﺑﻦ ﻋﻤﻪ ﺃﰊ ﺳﻬﻞ ﺍﲰﺎﻋﻴﻞ ﺑﻦ‬
‫ﻋﻠ ﹴﻲ ﺍﻟﻨﻮﲞﱵ ﻭﺷﺮﺏ ﺩﻭﺍ ًﺀ‪:‬‬
‫ﻳﺎﳏﻲ ﺍﻟﻌﺎﺭﻓﺎﺕ ﻭﺍﻟﻜﺮﻡ ‪ ...‬ﻭﻗﺎﺗﻞ ﺍﳊﺎﺩﺛﺎﺕ ﻭﺍﻟﻌﺪﻡ‬
‫ﻛﻴﻒ ﺭﺃﻳﺖ ﺍﻟﺪﻭﺍﺀ ﻭﺃﻋﻘﺒﻚ ﺍﻝ ‪ ...‬ﻟﻪ ﺷﻔﺎ ًﺀ ﺑﻪ ﻣﻦ ﺍﻟﺴﻘﻢ؟‬
‫ﻼ ﻣﻦ ﺍﻷﱂ‬ ‫ﻟﺌﻦ ﲣﻄﺖ ﺇﻟﻴﻚ ﻧﺎﺋﺒﺔ ‪ ...‬ﺣﻄﺖ ﺑﻘﻠﱯ ﺛﻘ ﹰ‬
‫ﺷﺮﺑﺖ ﻓﻴﻬﺎ ﺍﻟﺪﻭﺍﺀ ﻣﺮﲡﻴﹰﺎ ‪ ...‬ﺩﻓﻊ ﺃﺫﻯ ﻣﻦ ﻋﻈﺎﻣﻚ ﺍﻟﻌﻈﻢ‬
‫ﻭﺍﻟﺪﻫﺮ ﻻﺑﺪ ﳏﺪﺙ ﻃﺒﻌﹰﺎ ‪ ...‬ﰲ ﺻﻔﺤﱵ ﻛﻞ ﺻﺎﺭ ﹴﻡ ﺧﺬﻡ‬

‫ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻨﺎﻥ ﺍﻟﻄﻮﺳﻲ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺘﻴﻤﻲ ﺃﺣﺪ ﺃﻋﻴﺎﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ ،‬ﻭﻛﺎﻥ ﻋﺪﻭﹰﺍ ﻻﺑﻦ ﺍﻟﺴﻜﻴﺖ ﻷﻬﻧﻤﺎ ﺃﺧﺬﺍ‬
‫ﻋﻦ ﻧﺼﺮﺍﻥ ﺍﳋﺮﺍﺳﺎﱐ ﻭﺍﺧﺘﻠﻔﺎ ﰲ ﻛﺘﺒﻪ ﺑﻌﺪ ﻣﻮﺗﻪ‪ - ،‬ﺃﺧﻠﻲ ﰲ ﺍﻷﺻﻞ ‪ -‬ﺫﻛﺮﻩ ﺍﳌﺮﺯﺑﺎﱐ ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ‬
‫ﻼ‪:‬‬
‫ﳛﲕ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻌﻠﻰ ﺍﻟﺒﺎﻫﻠﻲ ﻗﺎﻝ‪ :‬ﺃﻛﺜﺮﺕ ﻳﻮﻣﹰﺎ ﺳﺆﺍﻝ ﺍﻟﻄﻮﺳﻲ ﻓﻘﺎﻝ ﻣﺘﻤﺜ ﹰ‬
‫ﻳﺴﺮ ﻭﻳﻌﻄﻰ ﻛﻞ ﺷﻲﺀ ﺳﺄﻟﺘﻪ ‪ ...‬ﻭﻣﻦ ﻳﻜﺜﺮ ﺍﻟﺘﺴﺂﻝ ﻻﺑﺪ ﳛﺮﻡ‬
‫ﻗﺎﻝ‪ :‬ﻭﻭﺟﻪ ﺑﺈﻧﺴﺎﻥ ﰲ ﺣﺎﺟ ٍﺔ ﻓﻘﺼﺮ ﻓﻘﺎﻝ‪:‬‬
‫ﳓﻠﺖ ﻭﻛﻠﻔﻨﺎﻙ ﻣﺎﱂ ﺗﻘﻢ ﺑﻪ ‪ ...‬ﻭﻫﻞ ﲢﻤﻞ ﺍﻟﻔﺼﻼﻥ ﺃﲪﺎﻝ ﺑﺰﻝ؟‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﻛﺎﻥ ﺍﻟﻄﻮﺳﻲ ﺭﺍﻭﻳ ﹰﺔ ﻷﺧﺒﺎﺭ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺃﺷﻌﺎﺭ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﻭﻟﻘﻰ ﻣﺸﺎﻳﺦ ﺍﻟﺒﺼﺮﻳﲔ‬
‫ﻭﺍﻟﻜﻮﻓﻴﲔ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻻﻣﺼﻨﻒ ﻟﻪ‪ .‬ﻭﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﺫﻛﺮ ﻟﻪ ﺍﳌﺰﺭﺑﺎﱐ ﻗﻮﻟﻪ‪:‬‬
‫ﻫﺠﻢ ﺍﻟﱪﺩ ﻭﻻﺃﻡ ‪ ...‬ﻟﻚ ﺇﻻ ﺭﻭﺍﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻭﻗﻤﻴﺼﹰﺎ ﻟﻮ ﻫﺒﺖ ﺍﻟﺮﻳﺢ ﱂ ﻳﺐ ‪ ...‬ﻕ ﻋﻠﻰ ﻋﺎﺗﻘﻲ ﻣﻨﻪ ﺑﻘﻴﺔ‬
‫ﻫﻞ ﻳﻔﻞ ﺍﻟﻔﻨﺎﺀ ﻋﲏ ﻓﻨﻮﻥ ﺍﻝ ‪ ...‬ﻋﻠﻢ ﺇﻥ ﺃﻋﺼﻔﺖ ﴰﺎﻝ ﻋﺮﻳﺔ؟‬

‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫ ﹴﺮ ﻳﺮﺛﻲ ﺍﻟﻄﻮﺳﻲ ﺍﻟﺮﺍﻭﻳﺔ ﺑﻘﺼﻴﺪ ٍﺓ ﻃﻮﻳﻠ ٍﺔ ﻣﻨﻬﺎ‪:‬‬
‫ﻣﻦ ﻋﺎﺵ ﱂ ﳜﻞ ﻣﻦ ﻫ ﹴﻢ ﻭﻣﻦ ﺣﺰﻥ ‪ ...‬ﺑﲔ ﺍﳌﺼﺎﺋﺐ ﻣﻦ ﺩﻧﻴﺎﻩ ﻭﺍﶈﻦ‬
‫ﺶ ﺇﱃ ﺳﻜﻦ‬ ‫ﻭﺍﳌﻮﺕ ﻗﺼﺪ ﺍﻣﺮﺉ ﻣﺪ ﺍﻟﺒﻘﺎﺀ ﻟﻪ ‪ ...‬ﻓﻜﻴﻒ ﻳﺴﻜﻦ ﻣﻦ ﻋﻴ ﹴ‬
‫ﻭﺇﳕﺎ ﳓﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺳﻔﺮ ‪ ...‬ﻓﺮﺍﺣﻞ ﺧﻠﻒ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺍﻟﻈﻌﻦ‬
‫ﻭﻻ ﺃﺭﻯ ﺯﻣﻨﹰﺎ ﺃﺭﺩﻯ ﺃﺑﺎ ﺣﺴ ﹴﻦ ‪ ...‬ﻭﺧﺎﻥ ﻓﻴﻪ ﻋﻠﻰ ﺣ ﹴﺮ ﲟﺆﲤﻦ‬
‫ﻟﻘﺪ ﻫﻮﻯ ﺟﺒﻞ ﻟﻠﻤﺠﺪ ﻟﻮ ﻭﺯﻧﺖ ‪ ...‬ﺑﻪ ﺍﳉﺒﺎﻝ ﺍﻟﺮ ﻭﺍﺳﻲ ﺍﻟﺸﻢ ﱂ ﺗﺰﻥ‬
 ‫ﻭﺃﺻﺒﺢ ﺍﳊﺒﻞ ﺣﺒﻞ ﺍﻟﺪﻳﻦ ﻣﻨﺘﺜﺮﹰﺍ ‪ ...‬ﻭﺃﺩﺭﺝ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻄﻮﺳﻲ ﰲ ﻛﻔﻦ‬
‫ﻣﻦ ﱂ ﻳﻜﻦ ﻣﺜﻠﻪ ﰲ ﺳﺎﻟﻒ ﺍﻟﺰﻣﻦ ‪ ...‬ﻭﱂ ﻳﻜﻦ ﻣﺜﻠﻪ ﰲ ﻏﺎﺑﺮ ﺍﻟﺰﻣﻦ؟‬

‫ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ‬

‫ﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‬‫ﺍﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟ ﹴ‬
‫ﺍﻟﻌﻠﻮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺸﺒﻴﻪ‪ .‬ﲰﻊ ﳏﻤﺪ ﺑﻦ ﺍﳌﻈﻔﺮ‪ ،‬ﻭﻛﺘﺐ ﻋﻨﻪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﳊﺎﻓﻆ ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺩﻳﻨﹰﺎ ﺣﺴﻦ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﻳﻮﺭﻕ ﺑﺄﺟﺮ ٍﺓ ﻭﻳﺄﻛﻞ ﻣﻦ ﻛﺴﺐ ﻳﺪﻩ‪ ،‬ﻭﻳﻮﺍﺳﻲ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻦ ﻛﺴﺒﻪ‪ ،‬ﺳﺄﻟﺘﻪ ﻋﻦ ﻣﻮﻟﺪﻩ ﻓﻘﺎﻝ‪ :‬ﻭﻟﺪﺕ ﰲ‬
‫ﺐ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ‪.‬‬
‫ﻟﻴﻠﺔ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﺳﻨﺔ ﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣﻦ ﺭﺟ ﹴ‬
‫ﻗﺎﻝ ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤ ٍﺪ ﺍﻟﻌﻠﻮﻱ ﺍﻟﻌﻤﺮﻱ ﺍﻟﻨﺴﺎﺑﺔ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﺎﰲ ﰲ ﺍﻟﻨﺴﺐ‬
‫ﻣﻦ ﺗﺼﻨﻴﻔﻪ‪ :‬ﻭﻣﻨﻬﻢ ‪ -‬ﻳﻌﲏ ﻣﻦ ﻭﻟﺪ ﺍﳊﺴﲔ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬
‫‪ -‬ﺯﻳﺪ ﺍﻟﻨﺴﺎﺑﺔ ﺍﳉﻠﻴﻞ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﳌﺒﺴﻮﻁ‪ - ،‬ﻭﻳﻠﻘﺐ ﺍﻟﺸﺒﻴﻪ ‪ -‬ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺯﻳ ٍﺪ ﺍﻟﺸﻬﻴﺪ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻤﻦ ﻭﻟﺪﻩ ﺑﺒﻐﺪﺍﺩ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﳊﺴﻦ ﺻﺎﺣﺐ ﺍﻟﻌﻮﺟﺎﺀ‪ ،‬ﻭﺃﺧﻮﻩ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺍﳌﻮﺿﺢ‬
‫ﺍﻟﻨﺎﺳﺦ‪ ،‬ﻟﻪ ﺧﻂ ﻣﻠﻴﺢ ﺍﺑﻨﺎ ﺃﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ ﺍﻟﻨﻘﻴﺐ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺯﻳﺪ ﺍﻟﺸﺒﻴﻪ‪،‬‬
‫ﺑﻪ ﻳﻌﺮﻓﻮﻥ‪ - ،‬ﻭﻟﻪ ﺑﻘﻴﺔ ‪ . -‬ﻭﺟﺪﺕ ﻋﻠﻰ ﻇﻬﺮ ﺩﻳﻮﺍﻥ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﻮﺭﺩ ﲞﻂ ﺍﺑﻦ ﺍﻟﺸﺒﻴﻪ ﻭﻛﺎﻥ ﺍﻟﺪﻳﻮﺍﻥ ﻛﻠﻪ‬
‫ﲞﻄﻪ‪:‬‬
‫ﺩﻳﻮﺍﻥ ﻋﺮﻭﺓ ﺍﻟﻌﺒﺴﻲ ﺃﻭﺿﺤﻪ ‪ ...‬ﺧﻂ ﺍﻣﺮﺉ ﺯﺍﺩﻩ ﺣﺴﻨﺎ ﻭﺗﺒﻴﻴﻨﺎ‬
‫ﲡﻞ ﺍﻷﻛﺎﺭﻡ ﻣﻦ ﺁﻝ ﺍﻟﺸﺒﻴﻪ ﻓﱴ ‪ ...‬ﲜﺪﻩ ﺧﺘﻢ ﺍﷲ ﺍﻟﻨﺒﻴﻨﺎ‬
‫ﺻﻠﻰ ﺍﻹﻟﻪ ﻋﻠﻴﻪ ﻣﺎﺩﺟﺎ ﻏﺴﻖ ‪ ...‬ﻭﻳﺮﺣﻢ ﺍﷲ ﻋﺒﺪﺍ ﻗﺎﻝ ﺁﻣﻴﻨﺎ‬

‫ﻋﻠﻲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬

‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﺍﻟﻄﻴﺐ‪ ،‬ﻣﻮﻟﺪﻩ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ ،‬ﻭﻣﻮﻃﻨﻪ ﻗﺼﺒﺔ ﺳﺎﺑﺰﻭﺍﺭ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﺑﺎﻟﻘﺮﺍﻥ ﻭﺑﺘﻔﺴﲑﻩ‪،‬‬
‫ﻣﺎﺕ ﰲ ﺛﺎﻣﻦ ﺷﻮﺍ ﹴﻝ ﺳﻨﺔ ﲦﺎﻥ ﻭﲬﺴﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﺩﻓﻦ ﰲ ﻣﻘﱪﺓ ﺳﺎﺑﺰﻭﺍﺭ‪ ،‬ﻭﻗﺪ ﻋﻤﻞ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ‬
‫ﳏﻤﺪ ﺃﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻤﺮ ﹴﻭ ﻣﻦ ﺩﻫﺎﻗﲔ ﻭﻣﻴﻤﻮﻻﻥ ﻣﺪﺭﺳ ﹰﺔ ﺑﺎﲰﻪ ﰲ ﳏﻠﺔ ﺍﺳﻔﺮﻳﺲ ﰲ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﻋﺸ ﹴﺮ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔٍ‪ ،‬ﻭﺃﺛﺮﻫﺎ ﺇﱃ ﺍﻵﻥ ﺑﺎﻕﹴ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺗﻼﻣﻴﺬ ﻛﺜﲑﺓ ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻤﺮ ﹴﻭ‬
‫ﻭﻏﲑﻩ‪ ،‬ﻭﻟﻪ ﻋﺪﺓ ﺗﺼﺎﻧﻴﻒ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺍﻥ ﺍﺠﻤﻟﻴﺪ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﰲ ﺛﻼﺛﲔ ﳎﻠﺪﺍﹰ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺕ‪ .‬ﻭﻛﺎﻥ ﳝﻠﻲ ﺫﻟﻚ ﻣﻦ ﺣﻔﻈﻪ‪ ،‬ﻭﳌﺎ‬ ‫ﺍﻟﺘﻔﺴﲑ ﺍﻷ ﻭﺳﻂ ﺃﺣﺪ ﻋﺸﺮ ﳎﻠﺪﺍﹰ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺼﻐﲑ ﺛﻼﺙ ﳎﻠﺪﺍ ٍ‬
‫ﻣﺎﺕ ﺭﲪﻪ ﺍﷲ ﱂ ﻳﻮﺟﺪ ﰲ ﺧﺰﺍﻧﺔ ﻛﺘﺒﻪ ﺇﻻ ﺃﺭﺑﻊ ﳎﻠﺪﺍ ﺕٍ‪ ،‬ﺃﺣﺪﻫﺎ ﻓﻘﻬﻲ‪ ،‬ﻭﺁﺧﺮ ﺃﺩﰊ‪ ،‬ﻭﳎﻠﺪﺍﻥ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬
‫ﻭﺩﻓﻦ ﰲ ﻣﻘﱪﺓ ﺳﺎﺑﺰﻭﺍﺭ‪ ،‬ﻭﻋﻨﺪﻩ ﺩﻋﻮﺓ ﻣﺴﺘﺠﺎﺑﺔ ﳎﺮﺑﺔ‪ ،‬ﻭﲪﻞ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﱪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﳏﻤﻮﺩ ﺑﻦ ﺳﺒﻜﺘﻜﲔ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺟﻠﺲ ﺑﻐﲑ ﺇﺫ ٍﻥ ﻭﺷﺮﻉ ﰲ ﺭﻭﺍﻳﺔ ﺧ ﹴ‬
‫ﺑﻐﲑ ﺃﻣ ﹴﺮ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻐﻼ ﹴﻡ‪ :‬ﻳﺎ ﻏﻼﻡ ﺩﻩ ﺭﺃﺳﻪ‪ ،‬ﻓﻠﻜﻤﻪ ﻋﻠﻰ ﺭﺃﺳﻪ ﻟﻜﻤ ﹰﺔ ﻛﺎﻧﺖ ﺳﺒﺒﹰﺎ ﺇﱃ ﻗﻠﺔ‬
 ‫ﲰﻌﻪ ﻭﻃﺮﺷﻪ‪ ،‬ﰒ ﻋﺮﻑ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻨﺰﻟﺘﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﺰﺍﻫﺔ ﻭﺍﻟﻮﺭﻉ ﻓﺎﻋﺘﺬﺭ ﺇﻟﻴﻪ ﻭﺃﻣﺮ ﻟﻪ ﲟﺎ ﹴﻝ ﻓﻠﻢ‬
‫ﻳﻘﺒﻠﻪ ﻭﻗﺎﻝ‪ :‬ﻻﺣﺎﺟﺔ ﱃ ﰲ ﺍﳌﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺗﺮﺩ ﻋﻠﻰ ﻣﺎﺃﺧﺬﺗﻪ ﻣﲏ ﻗﺒﻠﺘﻪ ﻭﻫﻮ ﲰﻌﻲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺴﻠﻄﺎﻥ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞ‪ ،‬ﺇﻥ ﻟﻠﻤﻠﻚ ﺻﻮﻟﹰﺔ ﻭﻫﻮ ﻣﻔﺘﻘﺮ ﺇﱃ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﺭﺃﻳﺘﻚ ﻗﺪ ﺗﻌﺪﻳﺖ ﺍﻟﻮﺍﺟﺐ ﻓﺠﺮﻯ ﻣﲏ ﻣﺎﺟﺮﻯ‪،‬‬
‫ﻭﺍﻵﻥ ﻓﺄﺣﺐ ﺃﻥ ﲡﻌﻠﲏ ﰲ ﺣ ﹴﻞ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﺑﺎﳌﺮﺻﺎﺩ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻪ‪ :‬ﺇﳕﺎ ﺃﺣﻀﺮﺗﲏ ﻟﺴﻤﺎﻉ ﺍﻟﻮﺍﻋﻆ‬
‫ﻭﺃﺧﺒﺎﺭ ﺍﻟﺮﺳﻮﻝ ﻭﺍﳋﺸﻮﻉ‪ ،‬ﻻﻹﻗﺎﻣﺔ ﻗﻮﺍﻧﲔ ﺍﳌﻠﻚ ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻠﻮﻙ ﻭﺃﻣﺜﺎﳍﻢ‬
‫ﻻﺑﺎﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺨﺠﻞ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺟﺒﺬ ﺑﺮﺃﺳﻪ ﺇﻟﻴﻪ ﻭﻋﺎﻧﻘﻪ‪ .‬ﻭﻣﻦ ﻛﻼﻣﻪ ﰲ ﺧﻄﺒﺔ ﺍﻟﺘﻔﺴﲑ‪ :‬ﺍﻟﺰﻣﺎﻥ ﺯﻣﺎﻥ ﺳﻔﻬﺎﺀ‬
‫ﺍﻟﺴﻔﻞ‪ ،‬ﻭﺍﻟﻘﺮﺍﻥ ﻗﺮﺍﻥ ﺍﻧﻘﻼﺏ ﺍﻟﻨﺤﻞ ﻭﺍﻟﻔﻀﻞ ﰲ ﺃﺑﻨﺎﺋﻪ ﻓﻀﻮﻝ‪ ،‬ﻭﻃﻠﻮﻉ ﺍﻟﺘﻤﻴﻴﺰ ﻓﻴﻬﻢ ﺃﻓﻮﻝ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﺩﻳﻦ‪،‬‬
‫ﻭﺍﻟﺪﻧﻴﺎ ﻋﲔ‪ ،‬ﻭﺇﻥ ﲢﻠﻰ ﺃﺣﺪﻫﻢ ﺑﺎﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﰲ ﺍﳋﺼﻮﺹ ﻣﻦ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻓﻐﺎﻳﺘﻪ ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺍﻥ ﻭﻫﻮ‬
‫ﻏﺎﻓﻞ ﻋﻦ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﻳﺘﺤﻠﻰ ﺑﺎﻟﻔﻀﻞ ﻭﻫﻮ ﻻﻳﺪﺍﻧﻴﻪ‪ ،‬ﻭﳚﻤﻊ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻫﻮ ﻓﻴﻬﺎ ﻣﺜﻞ ﺍﳊﻤﺎﺭ ﳛﻤﻞ‬
‫ﺍﻷﺳﻔﺎﺭ‪ .‬ﻭﻟﻪ ﺩﻳﻮﺍﻥ ﺷﻌ ﹴﺮ ﻭﻣﻦ ﺷﻌﺮﻩ ﰲ ﺩﻣﻴﺔ ﺍﻟﻘﺼﺮ‪:‬‬
‫ﻓﻠﻚ ﺍﻷﻓﺎﺿﻞ ﺃﺭﺽ ﻧﻴﺴﺎﺑﻮﺭ ‪ ...‬ﻣﺮﺳﻰ ﺍﻷﻧﺎﻡ ﻭﻟﻴﺲ ﻣﺮﺳﻰ ﺑﻮﺭ‬
‫ﺩﻋﻴﺖ ﺃﺑﺮﺷﻬﺮ ﺍﻟﺒﻼﺩ ﻷﻬﻧﺎ ‪ ...‬ﻗﻄﺐ ﻭﺳﺎﺋﺮﻫﺎ ﺭﺳﻮﻡ ﺍﻟﺴﻮﺭ‬
‫ﻫﻲ ﻗﺒﺔ ﺍﻹﺳﻼﻡ ﻧﺎﺋﺮﺓ ﺍﻟﺼﻮﻯ ‪ ...‬ﻓﻜﺄﻬﻧﺎ ﺍﻷﻗﻤﺎﺭ ﰲ ﺍﻟﺪﳚﻮﺭ‬
‫ﻣﻦ ﺗﻠﻖ ﻣﻨﻬﻢ ﺗﻠﻘﻪ ﲟﻬﺎﺑ ٍﺔ ‪ ...‬ﺯﻓﺖ ﻋﻠﻴﻪ ﺑﻔﻀﻠﻪ ﺍﳌﻮﻓﻮﺭ‬
‫ﳍﻢ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻛﻠﻬﺎ ‪ ...‬ﻭﻣﺪﻯ ﺳﻮﺍﻫﻬﻢ ﺭﺗﺒﺔ ﺍﳌﺄﻣﻮﺭ‬
‫ﻧﻘﻠﺖ ﲨﻴﻊ ﺫﻟﻚ ﻣﻦ ﺗﺎﺭﻳﺦ ﺑﻴﻬﻖ ﻷﰊ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻴﻬﻘﻲ ﻣﺼﻨﻒ ﻛﺘﺎﺏ ﻭﺷﺎﺡ ﺍﻟﺪﻣﻴﺔ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳍﻴﺼﻢ‬

‫ﺍﳍﺮﻭﻱ ﺍﻹﻣﺎﻡ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻣﺎﺕ ‪ -‬ﺍﻧﻘﻄﻊ ﰲ ﺍﻷﺻﻞ ‪ -‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺷﺎﺡ ﻓﻘﺎﻝ‪:‬‬
‫ﻗﺪ ﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻠﻢ ﺃﻃﻮﺭﻳﻪ‪ ،‬ﻓﻼ ﻓﻀﻞ ﺇﻻ ﻭﻫﻮ ﻣﻨﺴﻮﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﺭﺳﺖ ﺑﺎﻟﻔﺼﺎﺣﺔ ﻗﻮﺍﻋﺪﻩ‪ ،‬ﻭﺍﺷﺘﺪ ﺑﺎﻟﺰﻫﺎﺩﺓ‬
‫ﺳﺎﻋﺪﻩ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﻣﺪ ﹰﺓ ﻣﺪﻳﺪ ﹰﺓ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺮﺃﺕ ﻣﺎﺷﺌﺖ ﻣﻦ ﺩﻗﺎﺋﻖ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻭﺟﺪﺗﻪ ﺣﺎ ﹰﻻ ﻋﻘﻮﺩ‬
‫ﺍﳌﺸﻜﻼﺕ‪ ،‬ﻓﺎﺗﻖ ﺭﺗﻮﻕ ﺍﳌﻌﻀﻼﺕ‪ ،‬ﻭﻟﻌﻤﺮﻱ ﺇﻧﻪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻛﺸﻒ ﻋﻦ ﺍﻟﻌﻠﻮﻡ ﻧﻘﺎﻬﺑﺎ‪ ،‬ﻭﺭﻓﻊ ﻋﻦ ﺍﳊﻘﺎﺋﻖ‬
‫ﺣﺠﺎﻬﺑﺎ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﰲ ﻋﺼﺮﻩ ﻓﺎﺿﻞ ﺇﻻ ﻭﻗﺪ ﺍﻏﺘﺮﻑ ﻣﻦ ﲝﺎﺭﻩ‪ ،‬ﻭﺍﻗﺘﺒﺲ ﻣﻦ ﺃﻧﻮﺍﺭﻩ‪ ،‬ﻭﺗﺼﺎﻧﻴﻔﻪ ﻛﺜﲑﺓ‪ ،‬ﻭﺳﻌﻴﻪ‬
‫ﻣﺸﻬﻮﺭ‪ ،‬ﻭﺳﻌﻰ ﺍﻟﻨﺎﻇﺮ ﻓﻴﻪ ﻣﺸﻜﻮﺭ‪ ،‬ﻭﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﻛﺘﺎﺏ ﻣﻔﺘﺎﺡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﺴﻤﻠﺔ‪ ،‬ﻛﺘﺎﺏ ﻬﻧﺞ‬
‫ﺍﻟﺮﺷﺎﺩ‪ ،‬ﻛﺘﺎﺏ ﻋﻘﻮﺩ ﺍﳉﻮﺍﻫﺮ‪ ،‬ﻛﺘﺎﺏ ﻟﻄﺎﺋﻒ ﺍﻟﻨﻜﺖ‪ ،‬ﻛﺘﺎﺏ ﺗﺼﻔﻴﺔ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻛﺘﺎﺏ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ‪ ،‬ﻭﻣﻦ‬
‫ﻣﻨﻈﻮﻣﻪ‪:‬‬
‫ﺿﺤﻚ ﺍﻟﺮﺑﻴﻊ ﺑﻌﱪﺓ ﺍﻷﻧﺪﺍﺀ ‪ ...‬ﻭﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺿﺎﺣﻚ ﺑﺒﻜﺎﺀ‬
‫ﺧﺮﺟﺖ ﻟﻪ ﳓﻮ ﺍﻟﺸﺘﺎﺀ ﻛﺘﻴﺒﺔ ‪ ...‬ﺫﻋﺮﺕ ﻣﻮﺍﻛﺒﻪ ﻋﻦ ﺍﻟﺼﺤﺮﺍﺀ‬
‫ﺭﻛﺒﺖ ﻓﻮﺍﺭﺳﻪ ﺍﳍﻮﺍﺀ ﻓﺠﺮﺩﺕ ‪ ...‬ﺳﻴﻒ ﺟﻼ ﺟﻴﺶ ﺍﻟﺪﺟﻰ ﺑﻀﻴﺎﺀ‬
‫ﺭﻕ ﺍﻟﺮﺑﻴﻊ ﳍﺎ ﻓﺄﺭﺳﻞ ﳓﻮﻫﺎ ‪ ...‬ﺑﺸﺮﻯ ﺑﻐﻴﻢ ﰲ ﻧﺴﻴﻢ ﻫﻮﺍﺀ‬
‫ﻭﺍﻟﻐﺼﻦ ﻗﺮﻁ ﺃﺫﻧﻪ ﺑﺪﺭﺍﻫ ﹴﻢ ‪ ...‬ﻣﻀﺮﻭﺑ ٍﺔ ﻣﻦ ﻓﻀ ٍﺔ ﺑﻴﻀﺎﺀ‬
 ‫ﻭﺍﻟﺮﻭﺽ ﺃﻟﺒﺲ ﺣﻠ ﹰﺔ ﻣﻮﺷﻴ ﹰﺔ ‪ ...‬ﺃﺣﺴﻦ ﻬﺑﺎ ﻣﻦ ﺻﻨﻌﺔ ﺍﻷﻧﺪﺍﺀ‬
‫ﻑ ﻣﻌﻄﺎﺀ‬
‫ﻗﻀﺒﺎﻥ ﳔ ﹴﻞ ﺃﺧﺮﺟﺖ ﺫﻫﺒﹰﺎ ﻟﻨﺎ ‪ ...‬ﺃﻋﺠﺐ ﻬﺑﺎ ﻣﻦ ﺻﲑ ٍ‬

‫ﻭﺷﻘﺎﺋﻖ ﺍﻟﻨﻌﻤﺎﻥ ﺗﺸﺒﻪ ﺻﺎﺭﺧﹰﺎ ‪ ...‬ﻣﺘﻈﻠﻤﹰﺎ ﻣﺘﺸﺤﻄﹰﺎ ﺑﺪﻣﺎﺀ‬

‫ﻭﺍﻟﺰﻋﻔﺮﺍﻥ ﻛﺄﳕﺎ ﻓﺮﺷﺖ ﺑﻪ ‪ ...‬ﺩﻳﺒﺎﺟﺔ ﻧﺴﺠﺖ ﻣﻦ ﺍﻟﻘﻤﺮﺍﺀ‬
‫ﺐ ﻫﺎﺋ ﹴﻢ ﺑﻜﺎﺀ؟‬
‫ﺐ ﻛﺸﻴ ﹴ‬‫ﺳﺎﺀﻟﺘﻬﺎ ﻫﻼ ﺑﺮﺯﺕ ﻟﻨﺎﻇ ﹴﺮ ‪ ...‬ﺻ ﹴ‬
‫ﻓﺄﺑﺖ ﻭﺁﻟﺖ ﻻﳛﻞ ﻧﻘﺎﻬﺑﺎ ‪ ...‬ﺇﻻ ﳎﲑ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻐﺮﺍﺀ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻫﻨﻴﺌﹰﺎ ﻟﻚ ﺍﻟﻌﻴﺪ ﺍﳌﺒﺎﺭﻙ ﻳﺎﺻﺪﺭ ‪ ...‬ﻭﺳﺎﻋﺪﻙ ﺍﻹﻗﺒﺎﻝ ﻭﺍﻟﻴﻤﻦ ﻭﺍﻟﻨﺼﺮ‬
‫ﺇﺫﺍ ﻣﺎﺃﻋﺎﺩ ﺍﻟﻌﻴﺪ ﻟﻠﻨﺎﺱ ﻧﻀﺮﹰﺓ ‪ ...‬ﻓﻘﺪ ﺃﻟﺒﺲ ﺍﻷﻋﻴﺎﺩ ﻣﻦ ﻭﺟﻬﻚ ﺍﻟﺒﺸﺮ‬
‫ﻭﺇﻥ ﻧﺸﺮﺕ ﺃﻋﻼﻡ ﺩﻳﻦ ﳏﻤ ٍﺪ ‪ ...‬ﻓﺬﻛﺮﻙ ﰲ ﺃﻗﺼﻰ ﺍﻟﺒﻼﺩ ﻟﻪ ﻧﺸﺮ‬
‫ﻭﺇﻥ ﺃﺣﺮﻡ ﺍﳊﺠﺎﺝ ﻋﻦ ﺟﻞ ﺣﺎﳍﻢ ‪ ...‬ﻓﺄﺣﺮﻡ ﻋﻤﻦ ﺩﻭﻧﻚ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻔﺨﺮ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻟﱮ ﻟﻠﺰﻳﺎﺭﺓ ﳏﺮﻡ ‪ ...‬ﻓﻠﱮ ﺇﱃ ﺃﻭﺻﺎﻓﻚ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ‬
‫ﻭﺇﻥ ﲨﻌﻮﺍ ﻓﺮﺿﲔ ﰒ ﻭﻗﺼﺮﻭﺍ ‪ ...‬ﻓﻠﻠﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﺑﻚ ﺍﳉﻤﻊ ﻭﺍﻟﻘﺼﺮ‬
‫ﻭﺇﻥ ﻃﻮﻓﻮﺍ ﺑﺎﻟﺒﻴﺖ ﺳﺒﻌﹰﺎ ﻭﺃﺣﺮﻣﻮﺍ ‪ ...‬ﻓﻤﺎ ﻃﺎﻑ ﺇﻻ ﺑﺎﺑﻚ ﺍﻷﳒﻢ ﺍﻟﺰﻫﺮ‬
‫ﻭﺇﻥ ﺿﺤﺖ ﺍﻷﻗﻮﺍﻡ ﺑﺎﻟﺒﺪﻥ ﺳﻨ ﹰﺔ ‪ ...‬ﻓﻀﺢ ﲟﻦ ﻋﺎﺩﺍﻙ ﻣﺎﺍﻧﻔﻠﻖ ﺍﻟﻔﺠﺮ‬

‫ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﺻﻴﻒ ﺍﻟﻨﺎﺷﺊ‬

‫ﺍﳊﻼﺀ‪ ،‬ﻭﻳﻜﲎ ﺃﺑﺎ ﺍﳊﺴﲔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳋﺎﻟﻊ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﻟﻨﺎﺷﺊ ﻗﺎﻝ‪ :‬ﻛﺎﻥ‬
‫ﺟﺪﻱ ﻭﺻﻴﻒ ﳑﻠﻮﻛﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺃﰊ ﻋﻄﺎﺭﹰﺍ ﰲ ﺍﳊﻀﺮﺓ ﺑﺎﳉﺎﻧﺐ ﺍﻟﺸﺮﻗﻲ‪ ،‬ﻭﻛﻨﺖ ﳌﺎ ﻧﺸﺄﺕ ﻣﻌﻪ ﰲ ﺩﻛﺎﻧﻪ‬
‫ﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﳚﻠﺲ ﻋﻨﺪﻧﺎ ﻭﺃﻧﺎ ﻻﺃﻋﺮﻓﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﺒﺲ ﺍﻟﺪﺭﺍﻋﺔ ﻭﺛﻴﺎﺑﻪ ﻭﺳﺨﺔ‪ ،‬ﻭﺍﻧﻘﻄﻊ ﻋﻨﺎ ﻣﺪ ﹰﺓ ﻓﺴﺄﻟﺖ ﻋﻨﻪ‬
‫ﺃﰊ ﻭﻗﻠﺖ‪ :‬ﻣﺎﻓﻌﻞ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﺍﻟﻮﺳﺦ ﺍﻟﺜﻴﺎﺏ ﺍﻟﺬﻱ ﻛﺎﻥ ﳚﻠﺲ ﺍﻟﻴﻨﺎ؟ ﻓﻘﺎﻝ‪ :‬ﻭﳛﻚ ﺫﺍﻙ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻭﻗﺪ‬
‫ﻣﺎﺕ‪ ،‬ﻓﻨﺪﻣﺖ ﺇﻥ ﱂ ﺃﻛﻦ ﺃﺧﺬﺕ ﻋﻨﻪ ﺷﻴﺌﹰﺎ ﻭﻻﻋﺮﻓﺘﻪ ﰲ ﺣﺎﻝ ﺣﻀﻮﺭﻩ ﻭﺗﺸﺎﻏﻠﺖ ﺑﺎﻟﺼﻨﻌﺔ ﻋﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﰒ‬
‫ﻟﻘﻴﺖ ﺛﻌﻠﺒﹰﺎ ﻭﱂ ﺁﺧﺬ ﻋﻨﻪ ﺇﻻ ﺃﺑﻴﺎﺗﺎ ﻣﻨﻬﺎ‪:‬‬
‫ﺇﻥ ﺃﺧﺎ ﺍﻹﺧﻮﺍﻥ ﻣﻦ ﻳﺴﻌﻰ ﻣﻌﻚ ‪ ...‬ﻭﻣﻦ ﻳﻀﺮ ﻧﻔﺴﻪ ﻟﻴﻨﻔﻌﻚ‬
‫ﻗﺎﻝ ﺍﳋﺎﻟﻊ‪ :‬ﻭﻛﺎﻥ ﺍﻟﻨﺎﺷﺊ ﻗﻠﻴﻞ ﺍﻟﺒﻀﺎﻋﺔ ﰲ ﺍﻷﺩﺏ ﻗﺌﻮﻣﹰﺎ ﺑﺎﻟﻜﻼﻡ ﻭﺍﳉﺪﻝ‪ ،‬ﻳﻌﺘﻘﺪ ﺍﻹﻣﺎﻣﺔ ﻭﻳﻨﺎﻇﺮ ﻋﻠﻴﻬﺎ ﺑﺄﺟﻮﺩ‬
‫ﻋﺒﺎﺭﺓٍ‪ ،‬ﻓﺎﺳﺘﻨﻔﺪ ﻋﻤﺮﻩ ﰲ ﻣﺪﻳﺢ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺣﱴ ﻋﺮﻑ ﻬﺑﻢ‪ ،‬ﻭﺃﺷﻌﺎﺭﻩ ﻓﻴﻬﻢ ﻻﲢﺼﻰ ﻛﺜﺮﺓﹰ‪ ،‬ﻭﻣﺪﺡ ﻣﻊ ﺫﻟﻚ‬
‫ﺍﻟﺮﺍﺿﻲ ﺑﺎﷲ ﻭﻟﻪ ﻣﻌﻪ ﺃﺧﺒﺎﺭ‪ ،‬ﻭﻗﺼﺪ ﻛﺎﻓﻮﺭﹰﺍ ﺍﻹﺧﺸﻴﺪﻱ ﲟﺼﺮ ﻭﺍﻣﺘﺪﺣﻪ‪ ،‬ﻭﺍﻣﺘﺪﺡ ﺍﺑﻦ ﺣﻨﺰﺍﺑﺔ ﻭﻛﺎﻥ ﻳﻨﺎﺩﻣﻪ‪،‬‬
‫ﻭﻃﺮﻯ ﺇﱃ ﺍﻟﱪﻳﺪﻱ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻭﺇﱃ ﺃﰊ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﻤﻴﺪ‪ ،‬ﺑﺄﺭﺟﺎﻥ‪ ،‬ﻭﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺑﻔﺎﺭﺱ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﻟﺪﻩ ﻋﻠﻰ‬
‫ﺲ ﻭﺳﺘﲔ‬ ‫ﺲ ﺧﻠﻮﻥ ﻣﻦ ﺻﻔ ﹴﺮ ﺳﻨﺔ ﲬ ﹴ‬‫ﻣﺎﺧﱪﱐ ﺑﻪ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻣﺎﺕ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﳋﻤ ﹴ‬
‫ﻭﺛﻼﲦﺎﺋﺔٍ‪ ،‬ﻭﻛﻨﺖ ﺣﻴﻨﺌ ٍﺬ ﺑﺎﻟﺮﻱ ﻓﻮﺭﺩ ﻛﺘﺎﺏ ﺍﺑﻦ ﺑﻘﻴﺔ ﺇﱃ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﲞﱪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺷﻴﻊ ﺟﻨﺎﺯﺗﻪ ﻣﺎﺷﻴﺎ ﻭﺃﻫﻞ‬
 ‫ﺶ ﻭﻗﱪﻩ ﻫﻨﺎﻙ ﻣﻌﺮﻭﻑ‪.‬‬
‫ﺍﻟﺪﻭﻟﺔ ﻛﻠﻬﻢ‪ ،‬ﻭﺩﻓﻦ ﰲ ﻣﻘﺎﺑﺮ ﻗﺮﻳ ﹴ‬
‫ﻗﺎﻝ ﺍﳋﺎﻟﻊ‪ :‬ﻭﱂ ﳜﻠﻒ ﻋﻘﺒﹰﺎ ﻭﻻﻋﻠﻤﺖ ﺃﻧﻪ ﺗﺰﻭﺝ ﻗﻂ‪ ،‬ﻭﻛﺎﻥ ﳝﻴﻞ ﺇﱃ ﺍﻷﺣﺪﺍﺙ ﻭﻻﻳﺸﺮﺏ ﺍﻟﻨﺒﻴﺬ‪ ،‬ﻭﻟﻪ ﰲ‬
‫ﺍﺠﻤﻟﻮﻥ ﻭﺍﻟﻮﻟﻊ ﻃﺒﻘﺔ ﻋﺎﻟﻴﺔ‪ ،‬ﻭﻋﻨﻪ ﺃﺧﺬ ﳎﺎﻥ ﺑﺎﺏ ﺍﻟﻄﺎﻕ ﻛﻠﻬﻢ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﻛﺎﻥ ﳜﻠﻂ ﲜﺪﻟﻪ ﻭﻣﻨﺎﻇﺮﺗﻪ ﻫﺰ ﹰﻻ‬
‫ﻣﺴﺘﻠﻤﺤﹰﺎ ﻭﳎﻮﻧﹰﺎ ﻣﺴﺘﻄﺎﺑﹰﺎ ﻳﻌﺘﻤﺪ ﺑﻪ ﺇﺧﺠﺎﻝ ﺧﺼﻤﻪ ﻭﻛﺴﺮ ﺣﺪﻩ‪ ،‬ﻭﻟﻪ ﰲ ﺫﻟﻚ ﺃﺧﺒﺎﺭ ﻣﺸﻬﻮﺭﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ‬
‫ﺟﺎﺭﻳﺔ ﺳﻮﺩﺍﺀ ﲣﺪﻣﻪ‪ ،‬ﻓﺪﺧﻞ ﻳﻮﻣﹰﺎ ﺇﱃ ﺩﺍﺭﺃﺧﺘﻪ ﻭﺃﻧﺎﻣﻌﻪ‪ ،‬ﻓﺮﺃﻯ ﺻﺒﻴﹰﺎ ﺻﻐﲑﹰﺍ ﺃﺳﻮﺩ ﻓﻘﺎﻝ ﳍﺎ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻓﺴﻜﺘﺖ‬
‫ﻓﺄﱀ ﻋﻠﻴﻬﺎ ﻓﻘﺎﻝ‪ :‬ﺍﺑﻦ ﺑﺸﺎﺭﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﳑﻦ؟ ﻓﻘﺎﻟﺖ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺃﻣﺴﻜﺖ‪ ،‬ﻓﺎﺳﺘﺪﻋﻰ ﺍﳉﺎﺭﻳﺔ ﻭﻗﺎﻝ ﳍﺎ‪ :‬ﻫﺬﺍ‬
‫ﺍﻟﺼﱯ ﻣﻦ ﺃﺑﻮﻩ؟ ﻓﻘﺎﻟﺖ ﻣﺎﻟﻪ ﺃﺏ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇﱃ ﻓﻘﺎﻝ‪ :‬ﺳﻠﻢ ﺇﺫﹰﺍ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﺣﺪﺛﲏ ﺍﳋﺎﻟﻊ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﻟﻨﺎﺷﺊﺀ ﻗﺎﻝ‪ :‬ﺃﺩﺧﻠﲏ ﺍﺑﻦ ﺭﺍﺋ ﹴﻖ ﻋﻠﻰ ﺍﻟﺮﺍﺿﻲ ﺑﺎﷲ‪ ،‬ﻭﻛﻨﺖ‬
‫ﻣﺪﺍﺣﹰﺎ ﻻﺑﻦ ﺭﺍﺋﻖ ﻭﻧﺎﻓﻘﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻭﺻﻠﺖ ﺇﱃ ﺍﻟﺮﺍﺿﻲ ﻗﺎﻝ ﱄ‪ :‬ﺃﻧﺖ ﺍﻟﻨﺎﺷﺊ ﺍﻟﺮﺍﻓﻀﻲ؟ ﻓﻘﻠﺖ ﺧﺎﺩﻡ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﺍﻟﺸﻴﻌﻲ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺃﻱ ﺍﻟﺸﻴﻌﺔ؟ ﻓﻘﻠﺖ‪ :‬ﺷﻴﻌﺔ ﺑﲏ ﻫﺎﺷ ﹴﻢ‪ :‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺧﺒﺚ ﺣﻴﻠ ٍﺔ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻣﻊ ﻃﻬﺎﺭﺓ‬
‫ﻣﻮﻟ ٍﺪ‪ .‬ﻓﻘﺎﻝ ﻫﺎﺕ ﻣﺎﻣﻌﻚ‪ .‬ﻓﺄﻧﺸﺪﺗﻪ ﻓﺄﻣﺮ ﺃﻥ ﳜﻠﻊ ﻋﻠﻰ ﻋﺸﺮ ﻗﻄﻊ ﺛﻴﺎﺑﺎﹰ‪ ،‬ﻭﺃﻋﻄﻰ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﻓﺄﺧﺮﺝ‬
‫ﺇﱃ ﺫﻟﻚ ﻭﺗﺴﻠﻤﺘﻪ ﻭﻋﺪﺕ ﺇﱃ ﺣﻀﺮﺗﻪ ﻓﻘﺒﻠﺖ ﺍﻷﺭﺽ ﻭﺷﺮﻛﺘﻪ ﻭﻗﻠﺖ‪ :‬ﺃﻧﺎ ﳑﻦ ﻳﻠﺒﺲ ﺍﻟﻄﻴﻠﺴﺎﻥ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻫﺎﻫﻨﺎ‬
‫ﻃﻴﺎﻟﺲ ﻋﺪﻧﻴﺔ‪ ،‬ﺃﻋﻄﻮﻩ ﻣﻨﻬﺎ ﻃﻴﻠﺴﺎﻧﺎﹰ‪ ،‬ﻭﺃﺿﻴﻔﻮﺍ ﺇﻟﻴﻬﺎ ﻋﻤﺎﻣﺔ ﺧ ﹴﺰ ﻓﻔﻌﻠﻮﺍ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺸﺪﱐ ﻣﻦ ﺷﻌﺮﻙ ﰲ ﺑﲏ‬
‫ﻫﺎﺷﻢ ﻓﺄﻧﺸﺪﺗﻪ‪:‬‬
‫ﺑﲏ ﺍﻟﻌﺒﺎﺱ ﺇﻥ ﻟﻜﻢ ﺩﻣﺎ ًﺀ ‪ ...‬ﺃﺭﺍﻗﺘﻬﺎ ﺃﻣﻴﺔ ﺑﺎﻟﺪﺧﻮﻝ‬
‫ﻓﻠﻴﺲ ﻬﺑﺎﴰ ﹴﻲ ﻣﻦ ﻳﻮﺍﱄ ‪ ...‬ﺃﻣﻴﺔ ﻭﺍﻟﻠﻌﲔ ﺃﺑﺎ ﺯﺑﻴﻞ‬

‫ﻓﻘﻠﺖ ﻣﺎﺑﻴﻨﻚ ﻭﺑﲔ ﺃﰊ ﺯﺑﻴﻞﹴ؟ ﻓﻘﻠﺖ‪ :‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻋﻠﻢ‪ .‬ﻓﺎﺑﺘﺴﻢ ﻭﻗﺎﻝ‪ :‬ﺍﻧﺼﺮﻑ‪ .‬ﻗﺎﻝ ﺍﳋﺎﻟﻊ‪ :‬ﻭﺷﺎﻫﺪﺕ‬
‫ﻼ‬
‫ﺍﻟﻌﻤﺎﻣﺔ ﻭﺍﻟﻄﻴﻠﺴﺎﻥ ﻣﻌﻪ ﻭﺑﻘﻴﺎ ﻋﻨﺪﻩ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺍﳋﺎﻟﻊ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﺷﻴﺨﹰﺎ ﻃﻮﻳ ﹰ‬
‫ﺟﺴﻴﻤﹰﺎ ﻋﻈﻴﻢ ﺍﳋﻠﻘﺔ‪ ،‬ﻋﺮﻳﺾ ﺍﻷﻟﻮﺍﺡ‪ ،‬ﻣﻮﻓﺮ ﺍﻟﻘﻮﺓ‪ ،‬ﺟﻬﻮﺭﻱ ﺍﻟﺼﻮﺕ‪ ،‬ﻋﻤﺮ ﻧﻴﻔﹰﺎ ﻭﺗﺴﻌﲔ ﺳﻨﺔﹰ‪ ،‬ﱂ ﺗﻀﻄﺮﻡ‬
‫ﺃﺳﻨﺎﻧﻪ‪ ،‬ﻭﻻﻗﻠﻊ ﺳﻨﹰﺎ ﻣﻨﻬﺎ ﻭﻻﻣﻦ ﺃﺿﺮﺍﺳﻪ‪ .‬ﻭﻛﺎﻥ ﻳﻌﻤﻞ ﺍﻟﺼﻔﺮ ﻭﳜﺮﻣﻪ‪ ،‬ﻭﻟﻪ ﻓﻴﻪ ﺻﻨﻌﺔ ﺑﺪﻳﻌﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻋﻤﻠﻪ‬
‫ﺶ ﻣﺮﺑﻊ ﻏﺎﻳﺔ ﰲ ﺣﺴﻨﻪ‪.‬‬
‫ﻗﻨﺪﻳﻞ ﺑﺎﳌﺸﻬﺪ ﲟﻘﺎﺑﺮ ﻗﺮﻳ ﹴ‬
‫ﻗﺎﻝ ﺍﳋﺎﻟﻊ‪ :‬ﻭﻣﻦ ﳎﻮﻧﻪ ﰲ ﺍﳌﻨﺎﻇﺮﺍﺕ ﻭﻏﲑﻫﺎ‪ :‬ﺃﻧﻪ ﻧﺎﻇﺮ ﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺮﻣﺎﱐ ﰲ ﻣﺴﺄﻟٍﺔ ﻓﺎﻧﻘﻄﻊ‬
‫ﺍﻟﺮﻣﺎﱐ ﻭﻗﺎﻝ‪ :‬ﺃﻋﺎﻭﺩ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻥ ﰲ ﺃﺻﺤﺎﰊ ﻣﻦ ﻫﻮ ﺃﻋﻠﻢ ﻣﲏ ﻬﺑﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﺈﻥ ﺛﺒﺖ ﺍﳊﻖ ﻣﻌﻚ‬
‫ﻭﺍﻓﻘﺘﻚ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺧﺬ ﻳﻨﺪﺩ ﺑﻪ‪ .‬ﻭﺩﺧﻞ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻛﻌﺐ ﺍﻷﻧﺼﺎﺭﻱ ﺃﺣﺪ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻘﺎﻝ‪ :‬ﰲ ﺃﻱ ﺷﻲﺀ‬
‫ﺃﻧﺘﻢ ﻳﺎﺃﺑﺎ ﺍﳊﺴﻦ؟ ﻓﻘﺎﻝ‪ :‬ﰲ ﺛﻴﺎﺑﻨﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺩﻋﻨﺎ ﻣﻦ ﳎﻮﻧﻚ ﻭﺃﻋﺪ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﻠﻌﻠﻨﺎ ﺃﻥ ﻧﻘﺪﺡ ﻓﻴﻬﺎ ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ‬
‫ﺗﻘﺪﺡ ﻭﺣﺮﺍﻗﻚ ﺭﻃﺐ؟ ﻭﻣﻨﻪ ﺣﻜﺎﻳﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ ﻣﻊ ﺍﻷﺷﻌﺮﻱ ﺍﻟﺬﻱ ﻧﺎﻇﺮﻩ ﻓﺼﻔﻌﻪ ﻓﻘﺎﻝ‪ :‬ﻣﺎﻫﺬﺍ ﻳﺎﺃﺑﺎ ﺍﳊﺴﲔ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻓﻌﻞ ﺍﷲ ﺑﻚ‪ ،‬ﻓﻠﻢ ﺗﻐﻀﺐ ﻣﲏ؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎﻓﻌﻠﻪ ﻏﲑﻙ‪ ،‬ﻭﻫﺬﺍ ﺳﻮﺀ ﺃﺩﺏ ﻭﺧﺎﺭﺝ ﻋﻦ ﺍﳌﻨﺎﻇﺮﺓ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻧﺎﻗﻀﺖ‪ .‬ﺇﻥ ﺃﻗﻤﺖ ﻋﻠﻰ ﻣﺬﻫﺒﻚ ﻓﻬﻮ ﻣﻦ ﻓﻌﻞ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺍﻧﺘﻘﻠﺖ ﻓﺨﺬ ﺍﻟﻌﻮﺽ‪ ،‬ﻓﺎﻧﻘﻄﻊ ﺍﺠﻤﻟﻠﺲ ﺑﺎﻟﻀﺤﻚ‬
‫ﻭﺻﺎﺭﺕ ﻧﺎﺩﺭ ﹰﺓ‪.‬‬
‫ﻗﺎﻝ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻔﻘﲑ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﺷﻌﺮﻱ ﻣﺎﻫﺮﹰﺍ ﻟﻘﺎﻡ ﺇﻟﻴﻪ ﻭﺻﻔﻌﻪ ﺃﺷﺪ ﻣﻦ ﺗﻠﻚ ﰒ‬
 ‫ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺻﺪﻗﺖ‪ ،‬ﺗﻠﻚ ﻣﻦ ﻓﻌﻞ ﺍﷲ ﰊ‪ ،‬ﻭﻫﺬﻩ ﻣﻦ ﻓﻌﻞ ﺍﷲ ﺑﻚ‪ ،‬ﻓﺘﺼﲑ ﺍﻟﻨﺎﺩﺭﺓ ﻋﻠﻴﻪ ﻻ ﻟﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﺎﻟﻊ‪ :‬ﻓﺄﻧﺸﺪﱐ ﻳﻮﻣﹰﺎ ﻟﻨﻔﺴﻪ ﻣﻦ ﻗﺼﻴﺪ ٍﺓ‪:‬‬
‫ﲡﺎﻩ ﺍﻟﺸﻈﺎ ﺟﻨﺐ ﺍﳊﻤﻰ ﻓﺎﳌﺸﺮﻑ ‪ ...‬ﺣﻴﺎﻝ ﺍﻟﺮﰉ ﻓﺎﻟﺸﺎﻫﻖ ﺍﳌﺘﺸﺮﻑ‬
‫ﻓﻘﻠﺖ ﻟﻪ ﰈ ﺍﺭﺗﻔﻌﺖ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻭﻫﻲ ﻇﺮﻭﻑ؟ ﻓﻘﺎﻝ ﲟﺎ ﻳﺴﻮﺀﻙ‪ ،‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪:‬‬
‫ﻃﻠﻮﻝ ﺃﻃﺎﻝ ﺍﳊﺰﻥ ﱄ ﺣﺰﻥ ﻬﻧﺠﻬﺎ ‪ ...‬ﻭﺃﻟﺰﻣﲏ ﻭﺟﺪﹰﺍ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺄﺳﻒ‬
‫ﻓﺈﺫﺍ ﲪﻞ ﻣﺎﻗﺎﻟﻪ ﻋﻠﻰ ﺃﻥ ﳚﻌﻞ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ﻫﻲ ﺍﻟﻄﻠﻮﻝ‪ ،‬ﻭﻫﻲ‪ :‬ﻣﺎﺷﺨﺺ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﺟﻌﻠﺖ ﺷﺨﻮﺻﹰﺎ‬
‫ﺟﺎﺯ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﺖ ﳏﺎﻝ ﻟﻠﻄﻠﻮﻝ ﻓﻠﻴﺲ ﺇﻻ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ‪:‬‬
‫ﻭﻗﻔﺖ ﻋﻠﻰ ﺃﺭﺟﺎﺋﻬﺎ ﺃﺳﺄﻝ ﺍﻟﺮﰉ ‪ ...‬ﻋﻦ ﺍﳋﺮﺩ ﺍﻷﺗﺮﺍﺏ ﻭﺍﻟﺪﺍﺭ ﺻﻔﺼﻒ‬
‫ﻭﻛﻴﻒ ﳚﻴﺐ ﺍﻟﺴﺎﺋﻠﲔ ﻣﺮﺍﺑﻊ ‪ ...‬ﻋﻔﺘﻬﺎ ﺷﺂﺑﻴﺐ ﻣﻦ ﺍﳌﺰﻥ ﻭﻛﻒ؟‬
‫ﻭﻣﻨﻬﺎ ﻭﺻﻒ ﺍﳋﻤﺮ‪:‬‬
‫ﺢ ﺗﺼﻔﻒ‬‫ﺩﻧﺎﻥ ﻛﺮﻫﺒﺎﻥ ﻋﻠﻴﻬﺎ ﺑﺮﺍﻧﺲ ‪ ...‬ﻣﻦ ﺍﳋﺰﺩ ﻛﻦ ﻳﻮﻡ ﻓﺼ ﹴ‬
‫ﻳﻨﻈﻢ ﻣﻨﻬﺎ ﺍﳌﺰﺝ ﺳﻠﻜﹰﺎ ﻛﺄﻧﻪ ‪ ...‬ﺇﺫﺍ ﻣﺎﺑﺪﺍ ﰲ ﺍﻟﻜﺄﺱ ﺩﺭ ﻣﻨﺼﻒ‬
‫ﻭﻣﻦ ﳎﻮﻥ ﺍﻟﻨﺎﺷﺊ‪ :‬ﺃﻧﻪ ﻧﺎﻇﺮ ﺑﻌﺾ ﺍﺠﻤﻟﱪﺓ ﻓﺤﺮﻙ ﺍﳉﱪﻱ ﻳﺪﻩ ﻓﻘﺎﻝ ﻟﻠﻨﺎﺷﺊ‪ :‬ﻫﺬﻩ ﻣﻦ ﺣﺮﻛﻬﺎ؟ ﻓﻘﺎﻝ ﺍﻟﻨﺎﺷﺊ‪:‬‬
‫ﻣﻦ ﺃﻣﻪ ﺯﺍﻧﻴﺔ‪ .‬ﻓﻐﻀﺐ ﺍﻟﺮﺟﻞ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻧﺎﻗﻀﺖ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﶈﺮﻙ ﻏﲑﻙ ﻓﻠﻢ ﺗﻐﻀﺐ؟ ﻗﺎﻝ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻔﻘﲑ ﺇﻟﻴﻪ‪:‬‬
‫ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻛﻔﺮ ﻭﻬﺑﺖ‪ ،‬ﻷﻥ ﺍﶈﺮﻙ ﳍﺎ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻨﺎﺷﺊ ﻣﻨﺎﻇﺮﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﺃﺳﺎﺀ ﺍﻟﻌﺸﺮﺓ ﻣﻊ ﺟﻠﻴﺴﻪ‪،‬‬
‫ﻼ ﻳﻨﺎﺩﻱ ﻋﻠﻰ ﳊﻢ‬ ‫ﻭﻋﻠﻰ ﻣﺬﻫﺐ ﺻﺎﺣﺒﻪ ﺍﳋﺎﻟﻖ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﻛﻔﺮ‪ ،‬ﻓﻌﻠﻰ ﻛﻞ ﺣﺎﻝ ﻫﻮ ﻣﺴﻲﺀ‪ .‬ﻭﲰﻊ ﻳﻮﻣﹰﺎ ﺭﺟ ﹰ‬
‫ﻼ ﻣﻦ ﺑﺎﺏ ﺍﻟﻄﺎﻕ ﺑﺎﻷﺑﻌﺪ‪،‬‬ ‫ﺍﻟﺒﻘﺮ‪ :‬ﺃﻳﻦ ﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻐﱭ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﻳﺶ ﺗﺮﻳﺪ ﻣﻨﻪ؟ ﺗﺮﻳﺪ ﺃﻥ ﲢﻨﺜﻪ؟ ﻭﻟﻘﺐ ﺭﺟ ﹰ‬
‫ﺢ ﻓﻈﻴ ﹴﻊ‬
‫ﺐ ﻭﻗﺬﻑٍ‪ ،‬ﻷﻥ ﺍﻟﻨﺎﺱ ﻣﻐﺮﻭﻥ ﺑﺈﳊﺎﻕ ﻛﻞ ﻗﺒﻴ ﹴ‬‫ﻭﻟﻘﺐ ﺁﺧﺮ ﺑﺎﻵﺧﺮ ﻭﻫﺎﺗﺎﻥ ﻟﻔﻈﺘﺎﻥ ﺟﺎﻣﻌﺘﺎﻥ ﻟﻜﻞ ﺳ ﹴ‬
‫ﻬﺑﻤﺎ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻜﻨﺎﻳﺔ ﻭﺍﻻﺳﺘﺮﺍﺣﺔ ﰲ ﺍﻟﻜﻼﻡ ﺇﻟﻴﻬﻤﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﺎﻟﻊ‪ :‬ﻭﺣﺪﺛﲏ ﺍﻟﻨﺎﺷﺊ ﻗﺎﻝ‪ :‬ﳌﺎ ﻭﻓﺪﺕ ﻋﻠﻰ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻭﻗﻊ ﰲ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻨﺎﻣﻲ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻳﻜﺘﺐ‬
‫ﺍﻟﺘﻌﺎﻭﻳﺬ‪ .‬ﻓﻘﻠﺖ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ‪ :‬ﻳﺘﺄﻣﻞ ﺍﻷﻣﲑ ﻓﺈﻥ ﻛﺎﻥ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﺘﺐ ﻣﺜﻠﻪ ﻋﻠﻰ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺮﺑﺞ ﻓﺎﻟﻘﻮﻝ‬
‫ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﻓﺄﻧﺸﺪﺗﻪ ﻗﺼﻴﺪﺓ ﺃﻭﳍﺎ‪:‬‬
‫ﺽ ﻭﻣﺮﺗﻘﺐ‬‫ﺍﻟﺪﻫﺮ ﺃﻳﺎﻣﻪ ﻣﺎ ﹴ‬
‫ﻭﻗﻠﺖ ﻓﻴﻬﺎ‪:‬‬
‫ﺐ ﻓﺎﳋﲑ ﻣﻨﺤﻠﺐ ‪ ...‬ﻣﻦ ﻧﻴﻞ ﻛﻔﻚ ﺇﻥ ﻻﺣﺖ ﻟﻨﺎ ﺣﻠﺐ‬ ‫ﻓﺎﺭﺣﻞ ﺇﱃ ﺣﻠ ﹴ‬
‫ﻓﻘﺎﻝ ﺃﺑﺎ ﺍﳊﺴﲔ‪ :‬ﺑﻴﺖ ﺟﻴﺪ ﻟﻜﻨﻪ ﻛﺜﲑ ﺍﻟﻠﱭ ﻭﺃﻧﺸﺪﺗﻪ ﻗﺼﻴﺪﺓ ﺃﺧﺮﻯ ﺃﻗﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﻛﺎﻥ ﻣﺸﻴﱯ ﺇﺫ ﻳﻠﻮﺡ ﻋﻘﺎﺭﺏ ‪ ...‬ﻭﺃﻗﺘﻞ ﻣﺎﺃﺑﺼﺮﺕ ﺑﻴﺾ ﺍﻟﻌﻘﺎﺭﺏ‬
‫ﻛﺄﻥ ﺍﻟﺜﺮﻳﺎ ﻋﻮﺫﺓ ﰲ ﲤﻴﻤ ٍﺔ ‪ ...‬ﻭﻗﺪ ﺣﻠﻴﺖ ﻭﺍﺳﺘﻮﺩﻋﺖ ﺣﺮﺯ ﻛﺎﻋﺐ‬
‫ﺲ ﻭﻋﺸﺮﻳﻦ ﻭﺛﻼﲦﺎﺋ ٍﺔ ﻭﺃﻧﺎ ﺃﻣﻠﻲ‬
‫ﻭﺣﺪﺙ ﺍﳋﺎﻟﻊ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﺎﺷﺊ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺑﺎﻟﻜﻮﻓﺔ ﰲ ﺳﻨﺔ ﲬ ﹴ‬
‫ﺷﻌﺮﻱ ﰲ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﻬﺑﺎ ﻭﺍﻟﻨﺎﺱ ﻳﻜﺘﺒﻮﻧﻪ ﻋﲏ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺘﻨﱯ ﺇﺫ ﺫﺍﻙ ﳛﻀﺮ ﻣﻌﻬﻢ ﻭﻫﻮ ﺑﻌﺪ ﱂ ﻳﻌﺮﻑ ﻭﱂ‬
‫ﻳﻠﻘﺐ ﺑﺎﳌﺘﻨﱯ‪ ،‬ﻓﺄﻣﻠﻴﺖ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﱵ ﺃﻭﳍﺎ‪:‬‬
 ‫ﺑﺂﻝ ﳏﻤﺪ ﻋﺮﻑ ﺍﻟﺼﻮﺍﺏ ‪ ...‬ﻭﰲ ﺃﺑﻴﺎﻬﺗﻢ ﻧﺰﻝ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﻗﻠﺖ ﻓﻴﻬﺎ‪:‬‬
‫ﻛﺄﻥ ﺳﻨﺎﻥ ﺫﺍﺑﻠﻪ ﺿﻤﲑ ‪ ...‬ﻓﻠﻴﺲ ﻋﻦ ﺍﻟﻘﻠﻮﺏ ﻟﻪ ﺫﻫﺎﺏ‬
‫ﻭﺻﺎﺭﻣﻪ ﻛﺒﻴﻌﺘﻪ ﲞ ﹴﻢ ‪ ...‬ﻣﻘﺎﺻﺪﻫﺎ ﻣﻦ ﺍﳋﻠﻖ ﺍﻟﺮﻗﺎﺏ‬
‫ﻓﻠﻤﺤﺘﻪ ﻳﻜﺘﺐ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﺧﺬ ﻣﺎﺃﻧﺸﺪﲤﻮﱐ ﺍﻵﻥ ﻣﻦ ﻗﻮﻟﻪ‪:‬‬
‫ﻛﺄﻥ ﺍﳍﺎﻡ ﰲ ﺍﳍﻴﺠﺎ ﻋﻴﻮﻥ ‪ ...‬ﻭﻗﺪ ﻃﺒﻌﺖ ﺳﻴﻮﻓﻚ ﻣﻦ ﺭﻗﺎﺩ‬
‫ﻭﻗﺪ ﺻﻐﺖ ﺍﻷﺳﻨﺔ ﻣﻦ ﳘﻮ ﹴﻡ ‪ ...‬ﻓﻤﺎ ﳜﻄﺮﻥ ﺇﻻ ﰲ ﻓﺆﺍﺩ‬
‫ﻗﺎﻝ ﺍﳋﺎﻟﻊ‪ :‬ﻭﺃﺻﻞ ﻫﺬﺍ ﻷﰊ ﲤﺎ ﹴﻡ‪:‬‬
‫ﻣﻦ ﻛﻞ ﺃﺯﺭﻕ ﻧﻈﺎ ﹴﺭ ﺑﻼ ﻧﻈ ﹴﺮ ‪ ...‬ﺇﱃ ﺍﳌﻘﺎﺗﻞ ﻣﺎﰲ ﻣﺘﻨﻪ ﺃﻭﺩ‬
‫ﻛﺄﻧﻪ ﻛﺎﻥ ﺗﺮﺏ ﺍﳊﺐ ﻣﺬ ﺯﻣ ﹴﻦ ‪ ...‬ﻓﻠﻴﺲ ﻳﻌﺠﺰﻩ ﻗﻠﺐ ﻭﻻﻛﻴﺪ‬
‫ﻭﻋﻠﻴﻪ ﻭﻗﻊ ﺍﳌﺘﻨﱯ ﻭﺳﺒﻖ ﺇﱃ ﺫﻟﻚ ﺩﻳﻚ ﺍﳉﻦ ﺃﻳﻀﹰﺎ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﻗﻨﹰﺎ ﺗﻨﺼﺐ ﰲ ﺛﻐﺮ ﺍﻟﺘﺮﺍﻗﻲ ‪ ...‬ﻛﻤﺎ ﻳﻨﺼﺐ ﰲ ﺍﳌﻘﻞ ﺍﻟﺮﻗﺎﺩ‬
‫ﻭﺃﺑﻴﺎﺕ ﺍﳌﺘﻨﱯ ﺃﻣﺜﻞ ﻣﻦ ﺍﳉﻤﻴﻊ ﺇﺫﺍ ﺗﺮﻛﺖ ﺍﻟﻌﺼﺒﻴﺔ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﺣﺪﺛﲏ ﺍﳋﺎﻟﻊ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﻭﺍﻟﺪﻱ‬
‫ﺖ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋ ٍﺔ ﻭﺃﻧﺎ ﺻﱯ ﰲ ﳎﻠﺲ ﺍﻟﻜﺒﻮﺫﻱ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﻮﺭﺍﻗﲔ ﻭﺍﻟﺼﺎﻏﺔ ﻭﻫﻮ‬ ‫ﰲ ﺳﻨﺔ ﺳ ٍ‬
‫ﻏﺎﺹ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻭﺇﺫﺍ ﺭﺟﻞ ﻗﺪ ﻭﺍﰱ ﻭﻋﻠﻴﻪ ﻣﺮﻗﻌﺔ ﻭﰲ ﻳﺪﻩ ﺳﻄﻴﺤﺔ ﻭﺭﻛﻮﺓ ﻭﻣﻌﻪ ﻋﻜﺎﺯ ﻭﻫﻮ ﺷﻌﺚ ﻓﺴﻠﻢ ﻋﻠﻰ‬
‫ﻼ ﻭﺭﻓﻌﻮﻩ‬
‫ﺕ ﻳﺮﻓﻌﻪ ﰒ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺭﺳﻮﻝ ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺮﺣﺒﹰﺎ ﺑﻚ ﻭﺃﻫ ﹰ‬
‫ﺍﳉﻤﺎﻋﺔ ﺑﺼﻮ ٍ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﺗﻌﺮﻓﻮﻥ ﱄ ﺃﲪﺪ ﺍﳌﺰﻭﻕ ﺍﻟﻨﺎﺋﺢ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺎﻫﻮ ﺟﺎﻟﺲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺗﻌﺮﻓﻮﻥ ﱄ ﺃﲪﺪ ﺍﳌﺰﻭﻕ ﺍﻟﻨﺎﺋﺢ؟ ﻓﻘﺎﻟﻮﺍ‪:‬‬
‫ﻫﺎﻫﻮ ﺟﺎﻟﺲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻣﻮﻻﺗﻨﺎ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﻨﻮﻡ ﻓﻘﺎﻟﺖ ﱄ‪ :‬ﺍﻣﺾ ﺇﱃ ﺑﻐﺪﺍﺩ ﻭﺍﻃﻠﺒﻪ ﻭﻗﻞ ﻟﻪ ﻧﺢ ﻋﻠﻲ‬
‫ﺍﺑﲏ ﺑﺸﻌﺮ ﺍﻟﻨﺎﺷﺊ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻪ‪:‬‬
‫ﺑﲏ ﺃﲪ ٍﺪ ﻗﻠﱯ ﻟﻜﻢ ﻳﺘﻘﻄﻊ ‪ ...‬ﲟﺜﻞ ﻣﺼﺎﰊ ﻓﻴﻜﻢ ﻟﻴﺲ ﻳﺴﻤﻊ‬
‫ﻭﻛﺎﻥ ﺍﻟﻨﺎﺷﺊ ﺣﺎﺿﺮﹰﺍ ﻓﻠﻄﻢ ﻟﻄﻤﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﺗﺒﻌﻪ ﺍﳌﺰﻭﻕ ﻭﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ‪ .‬ﻭﻛﺎﻥ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻨﺎﺷﺊ ﰒ ﺍﳌﺰﻭﻕ‪ ،‬ﰒ ﻧﺎﺣﻮﺍ ﻬﺑﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺇﱃ ﺃﻥ ﺻﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﻈﻬﺮ ﻭﺗﻘﻮﺽ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻭﺟﻬﺪﻭﺍ‬
‫ﺑﺎﻟﺮﺟﻞ ﺃﻥ ﻳﻘﺒﻞ ﺷﻴﺌﹰﺎ ﻣﻨﻬﻢ ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻟﻮ ﺃﻋﻄﻴﺖ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﺃﺧﺬﻬﺗﺎ‪ ،‬ﻓﺈﻧﲏ ﻻﺃﺭﻯ ﺃﻥ ﺃﻛﻮﻥ ﺭﺳﻮﻝ ﻣﻮﻻﰐ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﰒ ﺁﺧﺬ ﻋﻦ ﺫﻟﻚ ﻋﻮﺿﹰﺎ ﻭﺍﻧﺼﺮﻑ ﻭﱂ ﻳﻘﺒﻞ ﺷﻴﺌﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻭﻫﻲ ﺑﻀﻌﺔ ﻋﺸﺮ‬
‫ﺑﻴﺘﹰﺎ‪:‬‬
‫ﻼ ﺑﺴﻴﻔﻜﻢ ‪ ...‬ﻭﻳﺴﻄﻮ ﻋﻠﻴﻜﻢ ﻣﻦ ﻟﻜﻢ ﻛﺎﻥ ﳜﻀﻊ‬ ‫ﻋﺠﺒﺖ ﻟﻜﻢ ﺗﻔﻨﻮﻥ ﻗﺘ ﹰ‬
‫ﺽ ﺗﻮﺯﻉ‬
‫ﻛﺄﻥ ﺭﺳﻮﻝ ﺍﷲ ﺃﻭﺻﻰ ﺑﻘﺘﻠﻜﻢ ‪ ...‬ﻭﺃﺟﺴﺎﻣﻜﻢ ﰲ ﻛﻞ ﺃﺭ ﹴ‬
‫ﻗﺎﻝ‪ :‬ﻭﺣﺪﺛﲏ ﺍﳋﺎﻟﻊ ﻗﺎﻝ‪ :‬ﺍﺟﺘﺰﺕ ﺑﺎﻟﻨﺎﺷﺊ ﻳﻮﻣﹰﺎ ﻭﻫﻮ ﺟﺎﻟﺲ ﰲ ﺍﻟﺴﺮﺍﺟﲔ ﻓﻘﺎﻝ ﱄ‪ :‬ﻗﺪ ﻋﻤﻠﺖ ﻗﺼﻴﺪ ﹰﺓ ﻭﻗﺪ‬
‫ﻃﻠﺒﺖ ﻭﺃﺭﻳﺪ ﺃﻥ ﺗﻜﺘﺒﻬﺎ ﲞﻄﻚ ﺣﱴ ﺃﺧﺮﺟﻬﺎ ﻓﻘﻠﺖ‪ :‬ﺃﻣﻀﻰ ﰲ ﺣﺎﺟﺔ ﻭﺃﻋﻮﺩ‪ ،‬ﻭﻗﺼﺪﺕ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺃﺭﺩﺗﻪ‬
‫ﻭﺟﻠﺴﺖ ﻓﻴﻪ ﻓﺤﻤﻠﺘﲏ ﻋﻴﲏ ﻓﺮﺃﻳﺖ ﰲ ﻣﻨﺎﻣﻲ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺸﻄﺮﳒﻲ ﺍﻟﻨﺎﺋﺢ ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﺣﺐ ﺃﻥ ﺗﻘﻮﻡ‬
‫ﻓﺘﻜﺘﺐ ﻗﺼﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ ﺍﻟﺒﺎﺋﻴﺔ ﻓﺈﻧﺎ ﻗﺪ ﳓﻨﺎ ﻬﺑﺎ ﺍﻟﺒﺎﺭﺣﺔ ﺑﺎﳌﺸﻬﺪ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻗﺪ ﺗﻮﰲ ﻭﻫﻮ ﻋﺎﺋﺪ ﻣﻦ‬
 ‫ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻓﻘﻤﺖ ﻭﺭﺟﻌﺖ ﺇﻟﻴﻪ ﻭﻗﻠﺖ‪ :‬ﻫﺎﺕ ﺍﻟﺒﺎﺋﻴﺔ ﺣﱴ ﺃﻛﺘﺒﻬﺎ ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺃﻳﻦ ﻋﻠﻤﺖ ﺃﻬﻧﺎ ﺑﺎﺋﻴﺔ؟ ﻭﻣﺎﺫﻛﺮﺕ ﻬﺑﺎ‬
‫ﺃﺣﺪﺍﹰ‪ ،‬ﻓﺤﺪﺛﺘﻪ ﺑﺎﳌﻨﺎﻡ ﻓﺒﻜﻰ ﻭﻗﺎﻝ‪ :‬ﻻﺷﻚ ﺃﻥ ﺍﻟﻮﻗﺖ ﻗﺪ ﺩﻧﺎ ﻓﻜﺘﺒﺘﻬﺎ ﻓﻜﺎﻥ ﺃﻭﳍﺎ‪:‬‬
‫ﺭﺟﺎﺋﻲ ﺑﻌﻴﺪ ﻭﺍﳌﻤﺎﺕ ﻗﺮﻳﺐ ‪ ...‬ﻭﳜﻄﺊ ﻇﲏ ﻭﺍﳌﻨﻮﻥ ﺗﺼﻴﺐ‬
‫ﻭﻣﻦ ﺷﻌﺮ ﺍﻟﻨﺎﺷﺊ‪:‬‬
‫ﻭﻟﻴﻞ ﺗﻮﺍﺭﻯ ﺍﻟﻨﺠﻢ ﻣﻦ ﻃﻮﻝ ﻣﻜﺜﻪ ‪ ...‬ﻛﻤﺎ ﺍﺯﻭﺭ ﳏﺒﻮﺏ ﳋﻮﻑ ﺭﻗﻴﺒﻪ‬
‫ﺲ ‪ ...‬ﳚﻲﺀ ﻬﺑﺎ ﺫﻭ ﺻﺒﻮ ٍﺓ ﳊﺒﻴﺒﻪ‬
‫ﻛﺄﻥ ﺍﻟﺜﺮﻳﺎ ﻓﻴﻪ ﺑﺎﻗﺔ ﻧﺮﺟ ﹴ‬
‫ﻭﻟﻪ‪:‬‬
‫ﻭﻛﺎﻥ ﻋﻘﺮﺏ ﺻﺪﻏﻪ ﻭﻗﻔﺖ ‪ ...‬ﳌﺎ ﺩﻧﺖ ﻣﻦ ﻧﺎﺭ ﻭﺟﻨﺘﻪ‬
‫ﺱ ﺍﻟﻠﻐﻮﻱ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﳊﺴﲔ ﺍﻟﻨﺎﺷﺊ ﻋﻠﻲ ﺑﻦ‬ ‫ﻗﺮﺃﺕ ﲞﻂ ﺑﺪﻳﻊ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳍﻤﺬﺍﱐ ﻓﻴﻤﺎ ﻗﺮﺃﻩ ﻋﻠﻲ ﺍﺑﻦ ﻓﺎﺭ ﹴ‬
‫ﻒ ﲟﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪ :‬ﺣﻀﺮﺕ ﳎﻠﺲ ﺃﰊ ﺍﳊﺴﲔ ﺑﻦ ﺍﳌﻐﻠﺲ ﺍﻟﻔﻘﻴﻪ ﻓﺎﻧﻘﻠﺒﺖ ﳏﱪﺓ ﻟﺒﻌﺾ ﻣﻦ‬ ‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﺻﻴ ٍ‬
‫ﺣﻀﺮﻋﻠﻰ ﺛﻴﺎﰊ‪ ،‬ﻓﺪﺧﻞ ﺃﺑﻮ ﺍﳊﺴﲔ ﻭﲪﻞ ﺇﱃ ﻗﻤﻴﺼﺎ ﺩﺑﻴﻘﻴﹰﺎ ﻭﺭﺩﺍ ًﺀ ﺣﺴﻨﹰﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺄﺧﺬﻬﺗﻤﺎ ﻭﺭﺟﻌﺖ ﺇﱃ ﺑﻴﱵ‬
‫ﻭﻏﺴﻠﺖ ﺛﻴﺎﰊ ﻭﻟﺒﺴﺘﻬﻤﺎ ﻭﺭﺩﺩﺕ ﺍﻟﻘﻤﻴﺺ ﻭﺍﻟﺮﺩﺍﺀ ﺇﱃ ﺃﰊ ﺍﳊﺴﲔ‪ .‬ﻓﻠﻤﺎ ﺭﺁﳘﺎ ﻏﻀﺐ ﻏﻀﺒﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻟﺒﺴﻬﻤﺎ ﻟﻮﻻ ﺃﻧﻚ ﺗﺘﻮﺷﺢ ﺑﺎﻷﺩﺏ ﳉﻔﻮﺗﻚ‪.‬‬
‫ﻭﻫﺬﻩ ﺣﻜﺎﻳﺔ ﻭﺟﺪﻬﺗﺎ ﺑﻌﺪ ﺃﺧﺒﺎﺭ ﺍﻟﻨﺎﺷﺊ ﲞﻂ ﺍﳌﺼﻨﻒ‪:‬‬

‫ﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻷﺯﻫﺮ ﰲ ﻋﻘﻼﺀ ﺍﺠﻤﻟﺎﻧﲔ‪ :‬ﺣﺪﺛﲏ ﻋﻠﻲ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻜﺎﺗﺐ ﻗﺎﻝ‪ :‬ﻛﻨﺖ‬
‫ﻳﻮﻣﹰﺎ ﺟﺎﻟﺴﹰﺎ ﰲ ﺻﺤﻦ ﺩﺍﺭﻱ ﺇﺫﺍ ﺣﺠﺎﺭﺓ ﻗﺪ ﺳﻘﻄﺖ ﺑﺎﻟﻘﺮﺏ ﻣﲏ‪ ،‬ﻓﺒﺎﺩﺭﺕ ﻫﺎﺭﺑﹰﺎ ﻭﺃﻣﺮﺕ ﺍﻟﻐﻼﻡ ﺑﺎﻟﺼﻌﻮﺩ ﺇﱃ‬
‫ﺍﻟﺴﻄﻮﺡ ﻭﺍﻟﻨﻈﺮ ﻣﻦ ﺃﻳﻦ ﺃﺗﺘﻨﺎ ﺍﳊﺠﺎﺭﺓ؟ ﻓﺮﺟﻊ ﺇﱃ ﻭﻗﺎﻝ ﱄ‪ :‬ﻳﺎﻣﻮﻻﻱ ﺍﻣﺮﺃﺓ ﻣﻦ ﺩﺍﺭ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﺍﻟﺸﺎﻋﺮ‬
‫ﺗﻘﻮﻝ‪ :‬ﺍﷲ ﺍﷲ ﻓﻴﻨﺎ‪ ،‬ﺍﺳﻘﻮﻧﺎ ﻣﺎﺀ ﻭﺇﻻ ﻣﺘﻨﺎ ﻋﻄﺸﺎﹰ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺎﺏ ﻋﻠﻴﻨﺎ ﻣﻘﻔﻞ ﻣﻨﺬ ﺛﻼﺛﺔ ﺃﻳﺎ ﹴﻡ ﺑﺴﺒﺐ ﺗﻄﲑ ﺻﺎﺣﺒﻨﺎ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﻠﺒﺲ ﺛﻴﺎﺑﻪ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﻳﺘﻌﻮﺫ ﻭﻳﻘﺮﺃ ﰒ ﻳﺼﲑ ﺇﱃ ﺍﻟﺒﺎﺏ ﻭﺍﳌﻔﺘﺎﺡ ﻣﻌﻪ‪ ،‬ﻓﻴﻀﻊ ﻋﻴﻨﻪ ﻋﻠﻰ ﺧﻠ ﹴﻞ ﻣﻦ ﺍﻟﺒﺎﺏ‬
‫ﻓﺘﻘﻊ ﻋﻠﻰ ﺟﺎﺭ ﻟﻪ ﻧﺎﺯ ﹴﻝ ﺑﺈﺯﺍﺋﻪ ﻭﻛﺎﻥ ﺃﻋﻮﺭ‪ ،‬ﻓﺈﺫﺍ ﺑﺼﺮ ﺑﻪ ﺭﺟﻊ ﻭﺧﻠﻊ ﺛﻴﺎﺑﻪ ﻭﺗﺮﻙ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﺣﺎﻟﻪ ﺳﺎﺋﺮ ﻳﻮﻣﻪ‬
‫ﻭﻟﻴﻠﺘﻪ‪ .‬ﻓﺪﻓﻊ ﺇﻟﻴﻬﺎ ﻣﺎﻃﻠﺒﺘﻪ‪ ،‬ﻓﻠﻤﺎﻣﺎﺕ ﻛﺎﻥ ﻣﻦ ﻏ ٍﺪ ﻭﺟﻬﺖ ﲞﺎﺩﻡ ﱄ ﺍﲰﻪ ﻃﺎﻫﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻳﻌﺮﻑ‬
‫ﻭﺃﻣﺮﺗﻪ ﺃﻥ ﳚﻠﺲ ﻋﻠﻰ ﺑﺎﺑﻪ ﻭﺗﻘﺪﻣﺖ ﺇﱃ ﺑﻌﺾ ﺍﻟﻐﻠﻤﺎﻥ ﰲ ﺍﳌﺼﲑ ﺇﱃ ﺍﻷﻋﻮﺭ ﺑﺮﺳﺎﻟﱵ ﻭﻣﺴﺄﻟﺘﻪ ﺍﳌﺼﲑ ﺇﱃ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺯﺍﻝ ﺍﻟﺮﺟﻞ ﻋﻦ ﻣﻮﺿﻌﻪ ﺩﻕ ﺍﳋﺎﺩﻡ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻭﺧﺎﻃﺒﻪ ﻭﺳﺄﻟﻪ ﺍﳌﺼﲑ ﺇﱃ ﺃﻳﻀﺎ‪ .‬ﻗﺎﻝ ﺍﳋﺎﺩﻡ‪:‬‬
‫ﻓﺨﺮﺝ ﻓﻮﺿﻊ ﻋﻴﻨﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻓﻮﻗﻌﺖ ﻋﻴﻨﻪ ﻋﻠﻲ ﻭﱂ ﻳﺮ ﺟﺎﺭﻩ ﻓﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻭﺧﺮﺝ ﻻﺗﻘﻠﻊ ﻋﻴﻨﻪ ﻋﻦ‬
‫ﺍﻟﻨﻈﺮ ﺇﱃ‪ ،‬ﻭﻻﻳﺼﺮﻑ ﻛﻼﻣﻪ ﺇﻻ ﺇﱃ ﻧﺎﺣﻴﱵ‪.‬‬
‫ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ‪ :‬ﻓﺈﱐ ﳉﺎﻟﺲ ﺃﻧﺘﻈﺮﻩ‪ ،‬ﻭﻗﺪ ﺍﻧﺼﺮﻑ ﺍﻷﻋﻮﺭ ﺇﺫ ﻭﺍﻓﺎﱐ ﺃﺑﻮ ﺧﺪﳚﺔ ﺍﻟﻄﺮﺳﻮﺳﻲ‪ ،‬ﻭﻛﺎﻥ ﰲ‬
‫ﻧﺎﺣﻴﺔ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﺍﺳﺤﺎﻕ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﻗﺪ ﺩﻓﻊ ﺇﻟﻴﻪ ﺍﳌﻌﺘﻀﺪ ﺑﺮﺫﻋﺔ ﻟﻴﻮﺻﻠﻪ ﺇﱃ ﺍﳊﺴﻦ ﺍﺑﻨﻪ ﻟﻴﺘﻮﱃ ﺗﺴﻠﻴﻤﻪ ﺇﱃ‬
‫ﺍﺑﻦ ﺭﺍﺷﺪٍ‪ ،‬ﻓﻨﺤﻦ ﻧﺘﺤﺪﺙ ﺇﺫ ﺩﺧﻞ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻣﻊ ﺍﳋﺎﺩﻡ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﻠﻤﺎ ﲣﻄﻰ ﻋﺘﺒﺔ ﺑﺎﺏ ﺍﻟﺼﺤﻦ ﻋﺜﺮ ﻓﺎﻧﻘﻄﻊ‬
‫ﺷﺴﻊ ﻧﻌﻠﻪ ﻓﺄﺧﺬﻫﺎ ﺑﻴﺪﻩ ﻭﺩﺧﻞ ﻣﺬﻋﻮﺭﺍﹰ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﻳﻜﻮﻥ ﺷﻲﺀ ﻳﺎﺃﺑﺎ ﺍﳊﺴﻦ ﺃﺣﺴﻦ ﻣﻦ ﺧﺮﻭﺟﻚ ﻣﻦ ﻣﻨﺰﻟﻚ‬
‫ﻋﻠﻰ ﻭﺟﻪ ﺧﺎﺩﻣﻲ؟ ﻓﻘﺎﻝ‪ :‬ﻟﻘﺪ ﳊﻘﲏ ﻣﺎﺭﺃﻳﺖ ﻣﻦ ﺍﻟﻌﺜﺮﺓ ﻷﱐ ﺃﻓﻜﺮﺕ ﺇﻥ ﺑﻪ ﻋﺎﻫﺔﹰ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻣﺎﻫﻲ؟ ﻗﺎﻝ‪ :‬ﻫﻮ‬
 ‫ﳎﺒﻮﺏ‪ ،‬ﻓﻘﺎﻝ ﺑﺮﺫﻋﺔ ﺍﳌﻮﺳﻮﺱ‪ :‬ﻭﺷﻴﺨﻨﺎ ﻳﺘﻄﲑ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ ﻭﻳﻔﺮﻁ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻫﻮ؟ ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻋﻠﻲ ﺑﻦ‬
‫ﺍﻟﺮﻭﻣﻲ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻟﺸﺎﻋﺮ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﺄﻗﺒﻞ ﻋﻠﻴﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﻭﳌﺎ ﺭﺃﻳﺖ ﺍﻟﺪﻫﺮ ﻳﺆﺫﻥ ﺻﺮﻓﻪ ‪ ...‬ﺑﺘﻔﺮﻳﻖ ﻣﺎﺑﻴﲏ ﻭﺑﲔ ﺍﳊﺒﺎﺋﺐ‬
‫ﺭﺟﻌﺖ ﺇﱃ ﻧﻔﺴﻲ ﻓﻮﻃﻨﺘﻬﺎ ﻋﻠﻰ ‪ ...‬ﺭﻛﻮﺏ ﲨﻴﻞ ﺍﻟﺼﱪ ﻋﻨﺪ ﺍﻟﻨﻮﺍﺋﺐ‬
‫ﻭﻣﻦ ﺻﺤﺐ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺟﻮﺭ ﺣﻜﻤﻬﺎ ‪ ...‬ﻓﺄﻳﺎﻣﻪ ﳏﻔﻮﻓﺔ ﺑﺎﳌﺼﺎﺋﺐ‬
‫ﻓﺨﺬ ﺧﻠﺴ ﹰﺔ ﻣﻦ ﻛﻞ ﻳﻮ ﹴﻡ ﺗﻌﻴﺸﻪ ‪ ...‬ﻭﻛﻦ ﺣﺬﺭﹰﺍ ﻣﻦ ﻛﺎﻣﻨﺎﺕ ﺍﻟﻌﻮﺍﻗﺐ‬
‫ﻭﺩﻉ ﻋﻨﻚ ﺫﻛﺮ ﺃﻟﻔﹰﺎ ﻭﺍﻟﺰﺟﺮ ﻭﺍﻃﺮﺡ ‪ ...‬ﺗﻄﲑ ﺟﺎ ﹴﺭ ﺃﻭ ﺗﻔﺎﺅﻝ ﺻﺎﺣﺐ‬
‫ﻓﺮﺃﻳﺖ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﺷﺒﻴﻬﹰﺎ ﺑﺎﻟﺒﺎﻫﺖ ﻭﱂ ﺃﺩﺭ ﺃﻧﻪ ﻗﺪ ﺷﻐﻞ ﻗﻠﺒﻪ ﲝﻔﻆ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﰒ ﻬﻧﺾ ﺑﺮﺫﻋﻪ ﻭﺃﺑﻮ ﺧﺪﳚﺔ ﻣﻌﻪ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ‪ :‬ﻭﺍﷲ ﻻﺗﻄﲑﺕ ﺑﻌﺪ ﻫﺬﺍ‪ ،‬ﻓﺄﻗﺎﻡ ﻋﻨﺪﻱ ﻭﻛﺘﺒﺖ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻣﻦ ﺣﻔﻈﻪ ﻭﺯﺍﻟﺖ ﻋﻨﻪ‬
‫ﺍﻟﻄﲑﺓ‪.‬‬

‫ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬

‫ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻮﻫﺐ ﺍﳉﺬﺍﻣﻲ‬

‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ .‬ﻟﻪ ﺗﺄﻟﻴﻒ ﻋﻈﻴﻢ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁ ﻥ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﻏﲑﻩ‪ ،‬ﻣﺎﺕ ﰲ ﺳﺎﺩﺱ ﻋﺸﺮ ﲨﺎﺩﻯ‬
‫ﺍﻷﻭﱃ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺛﻼﺛﲔ ﻭﲬﺴﻤﺎﺋﺔٍ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﻪ‪.‬‬

‫ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ‬

‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺃﰊ ﺟﺮﺍﺩﺓ ﺍﻟﻌﻘﻴﻠﻲ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﻧﻄﺎﻛﻲ ﻣﻦ ﺃﻫﻞ ﺣﻠﺐ ﻳﺴﻜﻦ ﺑﺎﺏ ﺃﻧﻄﺎﻛﻴﺔ‪ ،‬ﻏﺰﻳﺮ‬
‫ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺍﻓﺮ ﺍﻟﻌﻘﻞ‪ ،‬ﺩﻣﺚ ﺍﻷﺧﻼﻕ‪ ،‬ﺣﺴﻦ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺎﻷﺩﺏ ﻭﺍﻟﻠﻐﺔ ﻭﺍﳊﺴﺎﺏ ﻭﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﻳﻜﺘﺐ‬
‫ﺧﻄﹰﺎ ﺣﺴﻨﺎﹰ‪ ،‬ﻭﻟﻪ ﺃﺻﻮﻝ ﺣﺴﻨﺔ‪ ،‬ﻭﺭﺩ ﺑﻐﺪﺍﺩ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻭﲰﻊ ﻬﺑﺎ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﲰﻊ ﲝﻠﺐ ﺃﺑﺎ‬
‫ﺱ ﺍﻟﻐﻨﻮﻯ‪.‬‬
‫ﺍﻟﻔﺘﺢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻋﻴﺴﻰ ﺍﳊﻠﱯ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻔﺘﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﺳﻠﻄﺎﻥ ﺑﻦ ﺣﺒﻮ ﹴ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﻤﻌﺎﱐ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﲝﻠﺐ ﻭﺧﺮﺟﺖ ﻳﻮﻣﹰﺎ ﻣﻦ ﻋﻨﺪﻩ ﻓﺮﺍﱐ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ ﻓﻘﺎﻝ ﱄ‪ :‬ﺃﻳﻦ ﻛﻨﺖ؟‬
‫ﻗﻠﺖ ﻋﻨﺪ ﺃﰊ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺟﺮﺍﺩﺓ‪ ،‬ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ﻓﺄﻧﻜﺮ ﻋﻠﻲ ﻭﻗﺎﻝ‪ :‬ﺫﺍﻙ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ؟‬
‫ﻗﻠﺖ‪ :‬ﻭﱂ؟ ﻫﻞ ﻫﻮ ﺇﻻ ﻣﺘﺸﻴﻊ ﻳﺮﻯ ﺭﺃﻱ ﺍﳊﻠﺒﻴﲔ؟ ﻓﻘﺎﻝ ﱄ‪ :‬ﻟﻴﺘﻪ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺑﻞ ﻳﻘﻮﻝ ﺑﺎﻟﻨﺠﻮﻡ ﻭﻳﺮﻭﻯ‬
‫ﺭﺃﻱ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻭﲰﻌﺖ ﺑﻌﺾ ﺍﳊﻠﺒﻴﲔ ﻳﺘﻬﻤﻪ ﺑﺬﻟﻚ‪ .‬ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﻣﻮﻟﺪﻩ ﻓﻘﺎﻝ‪ :‬ﰲ ﳏﺮ ﹴﻡ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺘﲔ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋ ٍﺔ ﲝﻠﺐ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ‪:‬‬
‫ﱯ ﻣﻠﻨﺎ؟‬
‫ﻳﺎ ﻇﺒﺎﺀ ﺍﻟﺒﺎﻥ ﻗﻮ ﹰﻻ ﺑﻴﻨﹰﺎ ‪ ...‬ﻣﻦ ﻟﻨﺎ ﻣﻨﻜﻢ ﺑﻈ ﹴ‬
‫ﻳﺸﺒﻪ ﺍﻟﺒﺪﺭ ﺑﻌﺎﺩﹰﺍ ﻭﺳﻨﺎ ‪ ...‬ﻣﻦ ﻧﻔﻰ ﻋﻦ ﻣﻘﻠﱵ ﺍﻟﻮﺳﻨﺎ؟‬
‫ﻓﺘﻜﺖ ﺃﳊﺎﻇﻪ ﰲ ﻣﻬﺠﱴ ‪ ...‬ﻓﺘﻚ ﺑﻴﺾ ﺍﳍﻨﺪ ﺃﻭ ﲰﺮ ﺍﻟﻘﻨﺎ‬
 ‫ﻳﺼﺮﻉ ﺍﻷﺑﻄﺎﻝ ﰲ ﳒﺪﺗﻪ ‪ ...‬ﺇﻥ ﺭﻣﻲ ﻋﻦ ﻗﻮﺳﻪ ﺃﻭ ﺇﻥ ﺭﻧﺎ‬
‫ﺩﺍﻥ ﺃﻫﻞ ﺍﻟﺪﻝ ﻭﺍﳊﺴﻦ ﻟﻪ ‪ ...‬ﻣﺜﻞ ﻣﺎ ﺩﺃﻧﺖ ﳌﻮﻻﻧﺎ ﺍﻟﺪﻧﺎ‬
‫ﻒ ﻭﺃﺭﺑﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ‪ .‬ﻗﻠﺖ‪ :‬ﻭﻛﺎﻥ ﻷﰊ ﺍﳊﺴﻦ ﻫﺬﺍ ﺍﺑﻦ ﻓﺎﺿﻞ ﺃﺩﻳﺐ ﺷﺎﻋﺮ ﺍﲰﻪ ﺍﳊﺴﻦ؟‬ ‫ﻗﺎﻝ‪ :‬ﻭﻣﺎﺕ ﺳﻨﺔ ﻧﻴ ٍ‬
‫ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻋﻠﻲﹴ‪ ،‬ﺳﺎﻓﺮ ﺇﱃ ﻣﺼﺮ ﰲ ﺃﻳﺎﻡ ﺍﺑﻦ ﺭﺯﻳﻚ ﻭﻣﺪﺣﻪ ﻭﺣﻈﻰ ﻋﻨﺪﻩ‪ ،‬ﰒ ﻣﺎﺕ ﲟﺼﺮ ﺳﻨﺔ ﺍﺣﺪﻯ ﻭﲬﺴﲔ‬
‫ﻭﲬﺴﻤﺎﺋ ٍﺔ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻳﺎ ﺻﺎﺣﱯ ﺃﻃﻴﻼ ﰲ ﻣﺆﺍﻧﺴﱵ ‪ ...‬ﻭﺫﻛﺮﺍﱐ ﲞﻼ ٍﻥ ﻭﻋﺸﺎﻕ‬
‫ﻼ ﻷﺧﻼﻗﻲ‬
‫ﻭﺣﺪﺛﺎﱐ ﺣﺪﻳﺚ ﺍﳋﻴﻒ ﺇﻥ ﺑﻪ ‪ ...‬ﺭﻭﺣﹰﺎ ﻟﻘﻠﱯ ﻭﺗﺴﻬﻴ ﹰ‬
‫ﻣﺎ ﺿﺮ ﺭﻳﺢ ﺍﻟﺼﺒﺎ ﻟﻮ ﻧﺎﲰﺖ ﺣﺮﻗﻲ ‪ ...‬ﻭﺍﺳﺘﻨﻘﺬﺕ ﻣﻬﺠﱵ ﻣﻦ ﺃﺳﺮ ﺃﺷﻮﺍﻗﻲ‬
‫ﺩﺍﺀ ﺗﻘﺎﺩﻡ ﻋﻨﺪﻱ‪ ،‬ﻣﻦ ﻳﻌﺎﳉﻪ؟ ‪ ...‬ﻭﻧﻔﺜﻪ ﺑﻠﻐﺖ ﻣﲎ‪ ،‬ﻣﻦ ﺍﻟﺮﺍﻗﻲ؟‬
‫ﻳﻔﲎ ﺍﻟﺰﻣﺎﻥ ﻭﺁﻣﺎﱄ ﻣﺼﺮﻣﺔ ‪ ...‬ﳑﻦ ﺃﺣﺐ ﻋﻠﻰ ﻣﻄ ﹴﻞ ﻭﺇﻣﻼﻕ‬
‫ﻭﺍﺿﻴﻌﻪ ﺍﻟﻌﻤﺮ ﻻ ﺍﳌﺎﺿﻲ ﺃﻧﺘﻔﻌﺖ ﺑﻪ ‪ ...‬ﻭﻻﺣﺼﻠﺖ ﻋﻠﻰ ﺃﻣ ﹴﺮ ﻣﻦ ﺍﻟﺒﺎﻗﻲ‬

‫ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺳﻼﻣﺔ‬

‫ﺍﺑﻦ ﻋﻴﺬﻭﻥ ﺍﳍﺬﱄ ﺍﻟﻠﻐﻮﻱ ﺃﺑ