‫ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺷﺮﺡ ﺗﺸﺮﻳﺢ ﺍﻟﻘﺎﻧﻮﻥ ﻻﺑﻦ ﺳﻴﻨﺎ‬

‫ﺍﳌﺆﻟﻒ ‪ :‬ﺍﺑﻦ ﺍﻟﻨﻔﻴﺲ‬

‫ﺍﳌﻘﺪﻣﺔ‬

‫ﻭﺑﻌﺪ ﲪﺪ ﺍﷲ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ ﻓﺈﻥ ﻗﺼﺪﻧﺎ ﺍﻵﻥ ﺇﻳﺮﺍﺩ ﻣﺎ ﺗﻴﺴﺮ ﻟﻨﺎ ﻣﻦ ﺍﳌﺒﺎﺣﺚ ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ‬
‫ﺃﰊ ﻋﻠﻲ ﺍﳊﺴﲔ ﻋﻠﻲ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻴﻨﺎ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ‪ ،‬ﰲ ﺍﻟﺘﺸﺮﻳﺢ ﻣﻦ ﲨﻠﺔ ﻛﺘﺎﺏ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﲨﻌﻨﺎ‬
‫ﻣﺎ ﻗﺎﻟﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ ﻣﻦ ﻛﺘﺐ ﺍﻟﻘﺎﻧﻮﻥ ﺇﱃ ﻣﺎ ﻗﺎﻟﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﺍﻟﻜﻼﻡ ﰲ‬
‫ﺍﻟﺘﺸﺮﻳﺢ ﲨﻴﻌﻪ ﻣﻨﻈﻮﻣﹰﺎ‪.‬‬
‫ﻭﻗﺪ ﺻﺪﻧﺎ ﻋﻦ ﻣﺒﺎﺷﺮﺓ ﺍﻟﺘﺸﺮﻳﺢ ﻭﺍﺯﻉ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻣﺎ ﰲ ﺃﺧﻼﻗﻨﺎ ﻣﻦ ﺍﻟﺮﲪﺔ ﻓﻠﺬﻟﻚ ﺭﺃﻳﻨﺎ ﺃﻥ ﻧﻌﺘﻤﺪ ﰲ ﺗﻌﺮﻑ ﺻﻮﺭ‬
‫ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺎﻃﻨﺔ ﻋﻠﻰ ﻛﻼﻡ ﻣﺎ ﺗﻘﺪﻣﻨﺎ ﻣﻦ ﺍﳌﺒﺎﺷﺮﻳﻦ ﳍﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﺧﺎﺻ ﹰﺔ ﺍﻟﻔﻀﺎﺋﻞ ﺟﺎﻟﻴﻨﻮﺱ ﺇﺫ ﻛﺎﻧﺖ ﻛﺘﺒﻪ ﺃﺟﻮﺩ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﱵ ﻭﺻﻠﺖ ﺇﻟﻴﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﻦ‪ ،‬ﻣﻊ ﺃﻧﻪ ﺍﻃﻠﻊ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﱂ ﻳﺴﺒﻖ ﺇﱃ ﻣﺸﺎﻫﺪﻬﺗﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﺟﻌﻠﻨﺎ ﺃﻛﺜﺮ‬
‫ﺍﻋﺘﻤﺎﺩﻧﺎ ﰲ ﺗﻌﺮﻑ ﺻﻮﺭ ﺍﻷﻋﻀﺎﺀ ﻭﺃﻭﺿﺎﻋﻬﺎ ﻭﳓﻮ ﺫﻟﻚ ﻋﻠﻰ ﻗﻮ ﻟﻪ‪ .‬ﺇﻻ ﰲ ﺃﺷﻴﺎﺀ ﻳﺴﲑﺓ ﻇﻨﻨﺎﹰ ﺃﻬﻧﺎ ﻣﻦ ﺃﻏﺎﻟﻴﻂ ﺍﻟﻨﺴﺎﺥ‬
‫ﺃﻭ ﺇﺧﺒﺎﺭﻩ ﻋﻨﻬﺎ ﱂ ﻳﻜﻦ ﻣﻦ ﺑﻌﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻨﺎﻓﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻓﺈﻧﺎ ﻧﻌﺘﻤﺪ ﰲ ﺗﻌﺮﻓﻬﺎ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻨﻈﺮ ﺍﶈﻘﻖ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﻻ ﻋﻠﻴﻨﺎ‬
‫ﻭﺍﻓﻖ ﺫﻟﻚ ﺭﺃﻯ ﻣﻦ ﺗﻘﺪﻣﻨﺎ ﺃﻭ ﺧﺎﻟﻔﻪ‪.‬‬
‫ﰒ ﺭﺃﻳﻨﺎ ﺃﻥ ﻧﺒﺘﺪﺉ ﻗﺒﻞ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺘﺸﺮﻳﺢ ﺑﺘﺤﺮﻳﺮ ﻣﻘﺪﻣﺔ ﺗﻌﲔ ﻋﻠﻰ ﺇﺗﻘﺎﻥ ﺍﻟﻌﻠﻢ ﻬﺑﺬﺍ ﺍﻟﻔﻦ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﲬﺲ ﻣﺒﺎﺣﺚ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ‬

‫ﺍﺧﺘﻼﻑ ﺍﳊﻴﻮﺍﻧﺎﺕ ﰲ ﺍﻷﻋﻀﺎﺀ‬

‫ﺇﻧﻚ ﻗﺪ ﻋﺮﻓﺖ ﳑﺎ ﻗﻠﻨﺎﻩ ﰲ ﺷﺮﺣﻨﺎ ﻟﻠﻜﺘﺎﺏ ﺍﻷﻭﻝ ﻣﻦ ﻛﺘﺐ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻜﻠﻴﺎﺕ‪ ،‬ﻣﺎﻫﻴﺎﺕ ﺍﻷﻋﻀﺎﺀ ﲨﻠ ﹰﺔ‬
‫ﻭﺗﻔﺼﻴ ﻼﹰ‪ ،‬ﻭﺟﻮﺍﻫﺮﻫﺎ ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺍﻷﻋﻀﺎﺀ ﻣﻨﻬﺎ ﻣﺎ ﻫﻲ ﻣﻔﺮﺩﺓ‪ ،‬ﻭﻗﺪ ﺗﺸﺘﺮﻙ ﻣﺎ ﻫﻲ ﻣﺆﻟﻔﺔ ﻟﻴﺲ ﻳﺸﺎﺭﻙ ﺟﺰﺅﻫﺎ‬
‫ﻟﻜﻠﻬﺎ ﰲ ﺍﻻﺳﻢ ﻭﺍﳊﺪ ﻛﺎﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ ﻓﺈﻥ ﺟﺰﺀ ﺍﻟﻴﺪ ﻟﻴﺲ ﺑﻴﺪ ﻭﻛﺬﻟﻚ ﺟﺰﺀ ﺍﻟﺮﺟﻞ ﺍﻟﻠﻬﻢ ﺇﻻ ﺑﺎﺷﺘﺮﺍﻙ ﺍﻻﺳﻢ ﻛﺎﻟﻴﺪ‪،‬‬
‫ﻓﺈﻬﻧﺎ ﻳﻘﺎﻝ ﻋﻠﻰ ﻣﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻷﺻﺎﺑﻊ ﻭﺍﻟﺴﺎﻋﺪ ﻭﺍﻟﻌﻀﺪ ﻭﺍﻟﻜﺘﻒ ﻭﻳﻘﺎﻝ ﻋﻠﻰ ﻣﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻷﺻﺎﺑﻊ ﻭﺍﻟﻜﻒ ﻓﻘﻂ ﺇﱃ‬
‫ﺍﻟﺮﺳﻎ‪.‬‬
‫ﻭﺫﻟﻚ ﺑﺎﻻﺷﺘﺮﺍﻙ ﺍﻟﻠﻔﻈﻲ ﻻ ﺑﺎﻻﺷﺘﺮﺍﻙ ﺍﳌﻌﻨﻮﻱ ﻛﻤﺎ ﲰﻲ ﺟﺰﺀ ﺍﻟﻌﻈﻢ ﻭﻫﻮ ﺍﻟﻘﻄﻌﺔ ﺍﻟﱵ ﺗﻌﺮﺽ ﻣﻨﻪ ﻋﻈﻤﺎﹰ‪ ،‬ﻭﺍﻟﻘﻄﻌﺔ ﻣﻦ‬
‫ﺍﻟﻠﺤﻢ ﳊﻤﺎﹰ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺼﺐ ﻋﺼﺒﹰﺎ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﲣﺘﻠﻒ ﰲ ﺍﻷﻋﻀﺎﺀ ﺍﺧﺘﻼﻓﹰﺎ ﻛﺒﲑﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﻋﻀﺎﺀ ﻫﻲ ﺁﻻﺕ ﻟﻠﻨﻔﺲ ﺍﳊﻴﻮﺍﻧﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻵﻻﺕ ﲣﺘﻠﻒ‬
‫ﻻ ﳏﺎﻟﺔ ﺑﺎﺧﺘﻼﻑ ﻫﺬﻩ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﺇﺫ ﻟﻜﻞ ﻧﻔﺲ ﺃﻋﻀﺎﺀ ﺗﻠﻴﻖ ﻬﺑﺎ‪ .‬ﻛﺎﻷﺳﺪ ﻓﺈﻧﻪ ﳌﺎ ﻛﺎﻥ ﺍﻏﺘﺬﺍﺅﻩ ﻣﻦ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻤﻜﻦ‬
‫ﻣﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻗﻮﻳﹰﺎ ﻋﻠﻰ ﺍﳌﺼﻴﺪ‪ ،‬ﻭﻗﻬﺮ ﻏﲑﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﺃﻛﻠﻪ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﺷﺠﺎﻋﺎﹰ‪،‬‬
 ‫ﺷﻬﻤﺎﹰ‪ ،‬ﺟﺮﻳﺌﺎﹰ‪ ،‬ﻣﻘﺪﺍﻣﺎﹰ‪ ،‬ﻗﻮﻳﹰﺎ ﻋﻠﻰ ﻗﻬﺮ ﻏﲑﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‪.‬‬
‫ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﺗﻜﻮﻥ ﺃﻋﻀﺎﺅﻩ ﺷﺪﻳﺪﺓ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺄﻥ ﺗﻜﻮﻥ ﻋﻈﺎﻣﻪ ﻗﻮﻳﺔ‪ ،‬ﻣﺴﺘﺤﻜﻤﺔ‪ ،‬ﻣﺼﻤﺘﺔ‪،‬‬
‫ﺧﻔﻴﺔ ﺍﳌﻔﺎﺻﻞ‪ ،‬ﺣﱴ ﻛﺄﻬﻧﺎ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﻛﺜﲑ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻓﺈﻥ ﺑﻌﻀﻬﺎ ﺿﻌﻴﻒ ﺍﻟﺒﻄﺶ‪ ،‬ﻭﺍﻫﻲ‬
‫ﺍﻟﺘﺮﻛﻴﺐ ﻛﺎﻟﺪﻭﺩ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﺣﻴﻮﺍﻥ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻣﺸﺘﺮﻛﺔ ﰲ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻋﻠﻰ ﻋﻈﺎﻡ‪ ،‬ﻭﳊﻢ‪،‬‬
‫ﻭﻋﺼﺐ‪ ،‬ﻭﺃﺭﺑﻄﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﺧﺘﻼﻑ ﺍﳊﻴﻮﺍﻧﺎﺕ ﰲ ﺍﻷﻋﻀﺎﺀ ﻗﺪ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺃﻧﻔﺴﻬﺎ ﻭﻗﺪ ﺗﻜﻮﻥ ﰲ ﺃﺣﻮﺍﳍﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻌﻀﻮ ﺍﻟﺒﺴﻴﻂ ﻓﻤﺜﻞ ﺃﻥ ﺍﻟﺴﻤﻚ ﻟﻪ ﻓﻠﻮﺱ‪ ،‬ﻭﺍﻟﻘﻨﻔﺬ ﻟﻪ ﺷﻮﻙ‪ ،‬ﻭﺍﻟﻄﺎﺋﺮ ﻟﻪ ﺭﻳﺶ‪ ،‬ﻭﺍﻟﻐﻨﻢ ﻟﻪ ﻗﺮﻭﻥ‪،‬‬
‫ﻭﺍﻟﺴﻠﺤﻔﺎﺓ ﳍﺎ ﺻﺪﻑ‪ ،‬ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻟﻺﻧﺴﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻌﻀﻮ ﺍﳌﺮﻛﺐ‪ ،‬ﻓﻤﺜﻞ ﺃﻥ ﺍﻟﻔﺮﺱ ﻟﻪ ﺫﻧﺐ‪ ،‬ﻭﺍﳉﻤﻞ ﻟﻪ ﺳﻨﺎﻡ‪ ،‬ﻭﺍﻟﻄﺎﺋﺮ ﻟﻪ ﺟﻨﺎﺡ‪ ،‬ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻦ‬
‫ﺫﻟﻚ ﻟﻺﻧﺴﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﺃﺟﺰﺍﺀ ﻏﲑ ﻫﺬﻩ ﻛﺎﻟﻌﺼﺐ‪ ،‬ﻭﺍﻟﻌﻈﻢ‪ ،‬ﻭﺍﻟﻠﺤﻢ‪ ،‬ﻭﺍﻟﺮﺑﺎﻁ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﺧﺘﻼﻑ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺑﺎﺧﺘﻼﻑ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻓﺬﻟﻚ ﺑﺄﻣﻮﺭ ﺃﺣﺪﻫﺎ ﻣﻘﺎﺩﻳﺮ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻓﺈﻥ ﺭﺃﺱ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻗﻴﺲ ﺇﱃ‬
‫ﺳﺎﺋﺮ ﺑﺪﻧﻪ ﻛﺎﻥ ﻋﻈﻴﻤﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﻏﲑﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻋﺪﺍﺩ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻓﺈﻥ ﺃﻋﻀﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻛﺜﲑﺓ‬
‫ﺟﺪﹰﺍ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺃﻋﻀﺎﺀ ﺍﻟﺪﻭﺩ‪.‬‬
‫ﻭﻟﻺﻧﺴﺎﻥ ﺛﺪﻳﺎﻥ ﻓﻘﻂ‪ ،‬ﻭﻟﻠﻜﻠﺐ ﲦﺎﻧﻴﺔ ﺃﺛﺪﺍﺀ‪ .‬ﻭﻛﺬﻟﻚ ﻟﻺﻧﺴﺎﻥ ﺭﺟﻼﻥ ﻓﻘﻂ ﻭﻟﺒﻌﺾ ﺍﻟﻌﻨﺎﻛﺐ ﺳﻨﺔ ﺃﺭﺟﻞ‪ ،‬ﻭﻟﺒﻌﻀﻬﺎ‬
‫ﲦﺎﻧﻴﺔ ﺃﺭﺟﻞ‪ ،‬ﻭﻟﺒﻌﻀﻬﺎ ﻋﺸﺮﺓ ﻭﻟﺒﻌﺾ ﺍﳊﻴﻮﺍﻥ ﺃﺭﺟﻞ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻛﻤﺎ ﻟﻠﺤﻴﻮﺍﻥ ﺍﳌﻌﺮﻭﻑ ﺑﺄﺭﺑﻌﺔ ﻭﺃﺭﺑﻌﲔ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻛﻴﻔﻴﺎﺕ ﺍﻷﻋﻀﺎﺀ ﻣﺜﻞ ﺃﻥ ﻋﻈﺎﻡ ﺭﺃﺱ ﺍﻷﺳﺪ ﻭﺍﻟﻔﻴﻞ ﺷﺪﻳﺪﺓ ﺍﻟﺼﻼﺑﺔ‪ ،‬ﻭﻋﻈﺎﻡ ﺭﺃﺱ ﺍﻹﻧﺴﺎﻥ ﺭﺧﻮﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﻻ‬
‫ﻛﺬﻟﻚ ﻏﲑﻩ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻟﻮﻥ ﻋﲔ ﺍﻹﻧﺴﺎﻥ ﳜﺎﻟﻒ ﺟﺪﹰﺍ ﻟﻮﻥ ﻋﲔ ﺍﳍﺮﺓ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻭﺿﺎﻉ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻓﺈﻥ ﺛﺪﻱ ﺍﻹﻧﺴﺎﻥ ﰲ ﺻﺪﺭﻩ‪ ،‬ﻭﺛﺪﻱ ﺍﻟﻔﻴﻞ ﻗﺮﺑﺖ ﻣﻦ ﺻﺪﺭﻩ‪ ،‬ﻭﺛﺪﻱ ﺍﻟﻔﺮﺱ ﻭﳓﻮﻩ ﻗﺮﺑﺖ‬
‫ﻣﻦ ﺳﺮﺗﻪ‪.‬‬

‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺃﻓﻌﺎﻝ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺃﻥ ﻳﺪﻱ ﺍﻹﻧﺴﺎﻥ ﻳﺒﻄﺶ ﻬﺑﻤﺎ‪ ،‬ﻭﻳﺘﻨﺎﻭﻝ ﻬﺑﻤﺎ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﻭﺃﻧﻒ ﺍﻟﻔﻴﻞ ﻳﻘﻮﻡ ﻟﻪ‬
‫ﻣﻘﺎﻡ ﺍﻟﻴﺪﻳﻦ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﰲ ﺗﻨﺎﻭﻝ ﻣﺎ ﻳﺘﻨﺎﻭﻟﻪ‪.‬‬
‫ﻭﺳﺎﺩﺳﻬﺎ‪ :‬ﺍﻧﻔﻌﺎﻻﺕ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻓﺈﻥ ﻋﲔ ﺍﳋﻔﺎﺵ ﺗﻨﻔﻌﻞ ﺟﺪﹰﺍ ﻋﻦ ﺍﻟﻀﻮﺀ ﺍﻟﺸﺪﻳﺪ ﻭﺍﳊﺮﺑﺎﺀ ﺑﺎﻟﻀﺪ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻗﺪ ﺧﻠﻖ‬
‫ﺍﻹﻧﺴﺎﻥ ﺻﻨﺎﻋﻲ ﺍﳌﺄﻛﻞ ﻭﺍﳌﻠﺒﺲ ﻓﺎﻗﺪ ﺍﻟﺴﻼﺡ‪ ،‬ﻓﻜﺮﻯ ﺍﻟﺼﻨﺎﺋﻊ‪ ،‬ﻭﺇﳕﺎ ﺧﻠﻖ ﻛﺬﻟﻚ ﻟﻴﻜﻮﻥ ﻛﺜﲑ ﺍﻟﻔﻜﺮ ﻓﻴﺘﻬﻴﺄ ﻟﻪ ﻷﺟﻞ‬
‫ﻛﺜﺮﺓ ﻓﻜﺮﻩ ﺑﻜﺜﺮﺓ ﺍﻻﺭﺗﻴﺎﺽ ﺃﻥ ﻳﺘﻮﺻﻞ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻌﺮﻓﺔ ﳐﻠﻮﻗﺎﺗﻪ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﻏﲑ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻠﺬﻟﻚ ﺟﻌﻞ‬
‫ﺫﻟﻚ ﻛﻠﻪ ﻟﻐﲑ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻄﺒﻊ‪.‬‬
‫ﻭﺍﻷﻋﻀﺎﺀ ﺍﻟﻌﺎﻟﻴﺔ ﺗﻜﻮﻥ ﺃﻭ ﹰﻻ ﰲ ﺍﻹﻧﺴﺎﻥ ﻋﻈﻴﻤﺔ‪ ،‬ﰒ ﺗﻌﻈﻢ ﺃﺳﺎﻓﻠﻪ‪ ،‬ﻓﺘﺘﺸﺎﺑﻪ ﺃﺟﺰﺍﺅﻩ ﻭﺗﻨﺤﲏ ﺃﻋﺎﻟﻴﻪ ﻋﻨﺪ ﺍﻟﻜﱪ‪،‬‬
‫ﻭﺍﻷﻋﻀﺎﺀ ﺍﳌﺘﻴﺎﻣﻨﺔ ﰲ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺷﺒﻴﻬﺔ ﺟﺪﹰﺍ ﻟﻠﻤﺘﻴﺎﺳﺮﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻌﺎﻟﻴﺔ ﻓﺘﺸﺒﻪ ﺍﻟﺴﺎﻓﻠﺔ ﺷﺒﻬﹰﺎ ﺃﻗﻞ ﻛﺎﻟﻴﺪﻳﻦ ﺭﲟﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺮﺟﻠﲔ‪ .‬ﻭﺃﻣﺎ ﺍﻷﻋﻀﺎﺀ ﺍﳋﻠﻔﻴﺔ‪ ،‬ﻭﺍﻟﻘﺪﺍﻣﻴﺔ‬
‫ﻓﺎﻟﺸﺒﻪ ﻓﻴﻬﺎ ﺃﻗﻞ‪.‬‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ‬
 ‫ﻓﻮﺍﺋﺪ ﻋﻠﻢ ﺍﻟﺘﺸﺮﻳﺢ‬

‫ﺍﻧﺘﻔﺎﻉ ﺍﻟﻄﺒﻴﺐ ﻬﺑﺬﺍ ﺍﻟﻌﻠﻢ ﺑﻌﻀﻪ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺑﻌﻀﻪ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺑﻌﻀﻪ ﰲ ﺍﻻﺳﺘﺪﻻﻝ‪.‬‬
‫ﻼ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻧﺘﻔﺎﻋﻪ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻓﺬﻟﻚ ﻷﺟﻞ ﺗﻜﻤﻴﻠﻪ ﻣﻌﺮﻓﺔ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻟﻴﻜﻮﻥ ﲝﺜﻪ ﻋﻦ ﺃﺣﻮﺍﻟﻪ ﻭﻋﻮﺍﺭﺿﻪ ﺳﻬ ﹰ‬
‫ﻭﺃﻣﺎ ﺍﻧﺘﻔﺎﻉ ﺑﺎﻟﻌﻤﻞ ﻓﻤﻦ ﻭﺟﻮﻩ‪ :‬ﺃﺣﺪﻫﺎ ﺃﻧﻪ ﻳﻌﺮﻑ ﺑﻪ ﻣﻮﺍﺿﻊ ﺍﻷﻋﻀﺎﺀ ﻓﻴﺘﻤﻜﻦ ﺑﺬﻟﻚ ﻣﻦ ﻭﺿﻊ ﺍﻷﺿﻤﺪﻩ ﻭﳓﻮﻫﺎ‬
‫ﺣﻴﺚ ﻳﺴﻬﻞ ﻧﻔﻮﺫ ﻗﻮﺍﻫﺎ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺘﻀﺮﺭﺓ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻌﺮﻑ ﺑﻪ ﻣﺒﺎﺩﺉ ﺷﻌﺐ ﺍﻷﻋﻀﺎﺀ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻣﻮﺍﺿﻊ ﺗﻠﻚ ﺍﳌﺒﺎﺩﺉ ﻓﻴﺘﻤﻜﻦ ﻣﻦ ﻋﺮﺽ ﳍﺎ ﺧﺮﻭﺝ ﻋﻦ ﺫﻟﻚ‬
‫ﲞﻠﻊ ﺃﻭ ﳓﻮﻩ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻌﺮﻑ ﺑﻪ ﺃﻭﺿﺎﻉ ﺍﻷﻋﻀﺎﺀ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ ﻓﻼ ﳛﺪﺙ ﻋﻨﺪ ﺍﻟﺒﻂ ﻭﳓﻮﻩ ﻗﻄﻊ ﺷﺮﻳﺎﻥ‪ ،‬ﺃﻭ ﻋﺼﺐ‪ ،‬ﻭﳓﻮ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﻳﻘﻄﻊ ﻟﻴﻒ ﺑﻌﺾ ﺍﻟﻌﻀﻼﺕ ﰲ ﺍﻟﺒﻂ ﻭﳓﻮﻩ‪ .‬ﻭﺫﻟﻚ ﻷﺟﻞ ﺗﻌﺮﻓﻪ ﻣﺬﺍﻫﺐ ﺃﻟﻴﺎﻑ ﺍﻟﻌﻀﻞ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻧﺘﻔﺎﻉ ﺍﻟﻄﺒﻴﺐ ﻬﺑﺬﺍ ﺍﻟﻔﻦ ﰲ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻓﺬﻟﻚ ﻗﺪ ﻳﻜﻮﻥ ﻷﺟﻞ ﺳﺎﺑﻖ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻐﲑ ﺫﻟﻚ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﻭﻝ‪ :‬ﻓﻜﻤﺎ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺍﻟﻄﺒﻴﺐ ﺇﱃ ﻗﻄﻊ ﻋﻀﻮ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺎﻟﺘﺸﺮﻳﺢ ﲤﻜﻦ ﺣﻴﻨﺌﺬ ﻣﻦ ﻣﻌﺮﻓﺔ ﻣﺎ ﻳﻠﺰﻡ ﺫﻟﻚ‬
‫ﺍﻟﻘﻄﻊ ﻣﻦ ﺍﻟﻀﺮﺭ ﺍﻟﻮﺍﻗﻊ ﰲ ﺃﻓﻌﺎﻝ ﺍﻟﺸﺨﺺ ﻓﻴﻨﺬﺭ ﺑﺬﻟﻚ‪ .‬ﻓﻼ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺑﻌﺪ ﻭﻗﻮﻉ ﺫﻟﻚ ﺍﻟﻀﺮﺭ ﻻﺋﻤﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻜﻤﺎ ﺇﺫ ﻛﺎﻥ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﻷﻣﺮﺍﺽ‪.‬‬
‫ﺃﻣﺎ ﺃﻣﺮﺍﺽ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺮﻣﺪ ﻫﻮ ﻣﻦ ﺍﻟﺴﻤﺔ ﻭﺫﻟﻚ ﺇﺫﺍ ﺷﺎﻫﺪ ﺍﻻﻧﺘﻔﺎﺥ ﻳﺒﺘﺪﺉ‬
‫ﺃﻭ ﹰﻻ ﻣﻦ ﺍﳉﻔﻦ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻣﺮﺍﺽ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﺒﻴﺐ ﻳﻨﺘﻔﻊ ﺑﻪ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻴﻬﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺟﻮﺍﻫﺮ‬
‫ﺍﻷﻋﻀﺎﺀ ﺃﻭ ﻣﻦ ﺃﻋﺮﺍﺿﻬﺎ‪ ،‬ﺃﻭ ﻣﻨﻬﻤﺎ ﲨﻴﻌﹰﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺟﻮﻫﺮ ﺍﻷﻋﻀﺎﺀ ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﳑﺎ ﻳﱪﺯ ﻣﻦ ﺍﻟﺒﺪﻥ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺣﲔ ﺍﻵﻓﺔ ﰲ ﻫﻀﻢ ﺍﳌﻌﺪﺓ ﻋﻠﻰ ﺃﻥ ﺍﻵﻓﺔ ﰲ ﻃﺒﻘﺎﻬﺗﺎ ﺍﳋﺎﺭﺟﺔ‪ ،‬ﻭﺃﺳﺎﻓﻠﻬﺎ‪ ،‬ﻭﺣﲔ ﻫﻲ ﰲ ﺍﻟﺸﻬﻮﺓ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻵﻓﺔ ﰲ ﺃﻋﻠﻰ ﻃﺒﻘﺘﻬﺎ ﺍﻟﺪﺍﺧﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺧﺎﺭﺝ ﺍﳌﻌﺪﺓ ﻭﺃﺳﺎﻓﻠﻬﺎ ﳊﻤﻰ‪ ،‬ﻭﻫﻀﻤﻬﺎ ﺑﺎﻟﻠﺤﻢ ﻭﺃﻋﻠﻰ ﺑﺎﻃﻨﻬﺎ‬
‫ﻋﺼﱯ‪ ،‬ﻭﺍﳊﺲ ﺑﺎﻟﻌﺼﺐ‪.‬‬
‫ﻭﺍﻷﻭﻝ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺮﻭﺯ ﺫﻟﻚ ﺍﻟﺒﺎﺭﺯ ﻣﻦ ﳐﺮﺝ ﻃﺒﻴﻌﻲ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺎﻟﻘﺸﻮﺭ ﺍﳋﺎﺭﺟﺔ ﻣﻊ ﺍﻟﻘﻲﺀ ﻋﻠﻰ ﻗﺮﻭﺡ ﰲ ﺍﳌﻌﺪﺓ ﺃﻭ ﺍﳌﺮﻱﺀ‪.‬‬
‫ﻭﺍﻷﻭﻝ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳌﺨﺮﺝ ﻫﻮ ﳐﺮﺝ ﺍﻟﺜﻔﻞ ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺎﻟﻘﻄﻊ ﺍﻟﻠﺤﻤﻴﺔ ﺍﳋﺎﺭﺟﺔ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﺪﻡ ﻋﻠﻰ ﺃﻬﻧﺎ‬
‫ﺃﺟﺰﺍﺀ ﻣﻦ ﺍﻟﻜﺒﺪ ﺃﻭ ﻫﻮ ﳐﺮﺝ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺎﻟﻘﺸﻮﺭ ﺍﻟﻨﺨﺎﻟﻴﺔ ﺍﳋﺎﺭﺟﺔ ﻣﻊ ﻭﺟﻊ ﺍﳌﺜﺎﻧﺔ ﻋﻠﻰ ﺣﺮﺙ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺃﻋﺮﺍﺽ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻷﻋﺮﺍﺽ ﺍﻟﱵ ﻫﻲ ﻟﻸﻋﻀﺎﺀ ﰲ ﻧﻔﺴﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﱵ ﳍﺎ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ‬
‫ﻏﲑﻫﺎ ﺃﻭ ﻬﺑﻤﺎ ﻣﻌﹰﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﻋﺮﺍﺽ ﺍﻟﱵ ﻫﻲ ﻟﻸﻋﻀﺎﺀ ﰲ ﺃﻧﻔﺴﻬﺎ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺸﻜﻞ ﺍﻟﻌﻀﻮ ﺃﻭ ﺑﻠﻮﻧﻪ ﺃﻭ ﲟﻘﺪﺍﺭﻩ‪ .‬ﻭﺃﻣﺎ ﺑﺸﻜﻠﻪ‬
‫ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺭﻡ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﲢﺖ ﺍﻟﺸﺮﺍﺳﻴﻒ ﺍﻟﻴﻤﲎ ﻛﺒﺪﻱ‪ ،‬ﺑﺄﻧﻪ ﻣﻌﺘﺮﺽ ﻛﺮﻯ ﺍﻟﺸﻜﻞ ﺃﻭ ﻫﻼﱄ ﻭﻋﻠﻰ‬
‫ﺃﻧﻪ ﰲ ﺍﻟﻌﻀﻠﺔ ﺍﻟﱵ ﻓﻮﻗﻬﺎ ﺑﺄﻧﻪ ﻣﺘﻄﺎﻭﻝ ﺃﻭ ﻣﻌﺘﺮﺽ ﺃﻭ ﻣﺆﺭﺏ ﻭﺃﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻠﻮﻥ ﺍﻟﻌﻀﻮ ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﻣﻞ‬
‫ﺍﳋﺎﺭﺝ ﻟﻴﺲ ﻣﻦ ﺍﳌﺜﺎﻧﺔ ﺑﺄﻧﻪ ﺃﲪﺮ‪ ،‬ﻭﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺑﺄﲪﺮ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺗﻮﻟﺪ ﻛﻞ ﻋﻀﻮ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻦ ﻓﻀﻞ ﻏﺬﺍﺋﻪ‪ ،‬ﻓﻴﻜﻮﻥ‬
 ‫ﺷﺒﻴﻬﹰﺎ ﺑﻠﻮﻧﻪ‪ ،‬ﻭﺃﻣﺎ ﻏﻠﻆ ﺍﻟﻌﻀﻮ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺸﺮﺓ ﺍﳋﺎﺭﺟﺔ ﻣﻊ ﺍﻟﱪﺍﺯ ﻣﻦ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻐﻼﻅ ﺑﺄﻬﻧﺎ ﻛﺒﲑﺓ‬
‫ﻏﻠﻴﻈﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﻬﻧﺎ ﻣﻦ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﻗﺎﻕ‪ ،‬ﺑﺄﻬﻧﺎ ﺻﻐﲑﺓ ﺭﻗﻴﻘﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﻋﺮﺍﺽ ﺍﻟﱵ ﻫﻲ ﻟﻸﻋﻀﺎﺀ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﻏﲑﻫﺎ ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﲟﻮﺿﻊ ﺍﻟﻌﻀﻮ ﺃﻭ ﺑﻮﺿﻌﻪ ﺃﻭ ﺍﺗﺼﺎﻟﻪ‬
‫ﻼ ﺃﻭ ﺑﻜﻮﻧﻪ ﻣﺸﺎﺭﻛﹰﺎ ﻷﺟﺰﺍﺀ‪ ،‬ﻭﻟﻴﺲ ﲟﺸﺎﺭﻙ ﻟﻪ‪.‬‬ ‫ﺑﻐﲑﻩ‪ ،‬ﺃﻭ ﺑﻜﻮﻧﻪ ﻣﻨﻔﺼ ﹰ‬
‫ﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﲟﻮﺿﻊ ﺍﻟﻌﻀﻮ ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻐﺺ ﰲ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﻗﺎﻕ ﺑﺄﻧﻪ ﰲ ﻗﺮﺏ ﺍﻟﺴﺮﺓ ﺃﻭ ﻓﻮﻗﻬﺎ ﻭﻋﻠﻰ ﺃﻧﻪ‬
‫ﰲ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻐﻼﻅ ﺑﺄﻧﻪ ﺃﺳﻔﻞ ﻣﻦ ﺍﻟﺴﺮﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻮﺿﻊ ﺍﻟﻌﻀﻮ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﶈﺘﺒﺲ ﰲ ﺇﻳﻼﻭﺱ ﻟﻴﺲ ﰲ ﺍﳌﻌﺎﺀ ﺍﻟﺼﺎﺋﻢ ﺑﺄﻥ ﺻﻔﺔ ﻫﺬﺍ ﺍﳌﻌﺎﺀ‬
‫ﻭﺿﻌﻪ ﰲ ﻃﻮﻝ ﺍﻟﺒﺪﻥ ﻋﻠﻰ ﺍﻷﺳﻔﻞ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﺗﺼﺎﻝ ﺍﻟﻌﻀﻮ ﺑﻐﲑﻩ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﶈﺘﺒﺲ ﻟﻴﺲ ﰲ ﺍﻟﺼﺎﺋﻢ ﻷﻧﻪ ﻳﺘﺼﻞ ﺑﻪ ﻋﺮﻭﻕ ﻛﺜﲑﺓ‬
‫ﻻﻣﺘﺼﺎﺹ ﺍﻟﻐﺬﺍﺀ ﻭﻟﺪﻓﻊ ﺍﻟﱪﺍﺯ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻜﻮﻥ ﺍﻟﻌﻀﻮ ﻣﻨﻔﺬﹰﺍ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﺑﻜﻮﻥ ﺍﻟﻘﻀﻴﺐ ﻣﻨﻔﺬﺍ ﻟﻠﺒﻮﻝ ﻭﳌﺎ ﳜﺮﺝ ﻣﻌﻪ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﳋﺎﺭﺝ ﻣﻨﻪ‬
‫ﻣﻦ ﺍﻟﺪﻡ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻘﻀﻴﺐ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻜﻮﻥ ﺍﻟﻌﻀﻮ ﻣﺸﺎﺭﻛﹰﺎ ﺃﻭ ﻟﻴﺲ ﻣﺸﺎﺭﻛﹰﺎ ﻓﺈﻥ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻌﺪﻡ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺄﻥ ﺍﻟﻘﻄﻊ‬
‫ﺍﻟﻠﺤﻤﺔ ﺍﳋﺎﺭﺟﺔ ﻣﻊ ﺍﻟﱪﺍﺯ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻜﻠﻰ ﻟﻌﺪﻡ ﺍﳌﺸﺎﺭﻛﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻷﻣﻌﺎﺀ‪ ،‬ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳌﺸﺎﺭﻛﺔ ﻓﻬﻮ ﻛﻤﺎ‬
‫ﻳﺴﺘﺪﻝ ﲝﻤﺮﺓ ﺍﻟﻌﲔ ﻭﺳﺨﻮﻧﺘﻬﺎ ﻋﻠﻰ ﺣﺮﺍﺭﺓ ﻣﺰﺍﺝ ﺍﻟﺮﺃﺱ ﳌﺸﺎﺭﻛﺔ ﺍﻟﻌﲔ ﻟﻠﺮﺃﺱ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﻋﺮﺍﺽ ﺍﻟﱵ ﻫﻲ ﺍﻷﻋﻀﺎﺀ ﻧﻔﺴﻬﺎ ﻭﺑﻘﻴﺎﺳﻬﺎ ﺇﱃ ﻏﲑﻫﺎ‪ .‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﻓﻌﻞ ﺍﳌﻌﺪﺓ ﻫﻀﻢ‬
‫ﺍﻟﻐﺬﺍﺀ ﺑﺘﺼﻐﲑ ﺃﺟﺰﺍﺋﻪ ﺟﺪﹰﺍ ﺑﺄﻥ ﺍﳌﺮﻱﺀ ﻳﺘﺼﻞ ﻓﻴﻬﺎ ﻣﻦ ﻓﻮﻕ‪ ،‬ﻭﺍﻷﻣﻌﺎﺀ ﻭﺍﳌﺎﺳﺎﺭﻳﻘﺎ ﻣﻦ ﺳﻔﻞ ﲡﻮﻳﻒ ﻭﺍﺳﻊ‪ .‬ﻭﻟﻮﻻ ﺃﻥ‬
‫ﺗﺼﻐﺮ ﺍﻟﻐﺬﺍﺀ ﻓﻴﻬﺎ ﻻﺳﺘﺤﺎﻝ ﻧﻔﻮﺫﻩ ﰲ ﺍﳌﺎﺳﺎﺭﻳﻘﺎ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺫﻟﻚ ﺑﺎﳌﺮﻱﺀ‪ ،‬ﻷﻥ ﺍﻟﻐﺬﺍﺀ ﻻ ﻳﺪﻭﻡ ﻓﻴﻪ ﻣﺪﺓ ﰲ ﻣﺜﻠﻬﺎ‬
‫ﻳﺘﺼﻐﺮ‪ ،‬ﻭﻻ ﺑﺎﳌﻌﺎﺀ ﻭﺇﻻ ﻛﺎﻧﺖ ﺯﻳﺎﺩﺓ ﲡﻮﻳﻒ ﺍﳌﻌﺪﺓ ﻋﺒﺜﺎﹰ ﻭﳌﺎ ﻛﺎﻥ ﻳﺘﺼﻞ ﻬﺑﺎ ﺷﻲﺀ ﻣﻦ ﺍﳌﺎﺳﺎﺭﻳﻘﺎ ﻭﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﰲ ﺍﳌﻌﺪﺓ‬
‫ﻓﻤﱴ ﱂ ﻳﺘﻢ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻋﻠﻤﻨﺎ ﺃﻥ ﻓﻴﻬﺎ ﺁﻓﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻭﺃﻋﺮﺍﺿﻬﺎ ﻣﻌﹰﺎ‪ .‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺳﻮﺏ ﺍﻟﻠﺤﻤﻲ ﰲ ﺍﻟﺒﻮﻝ ﻣﻦ ﺍﻟﻜﺒﺪ‬
‫ﺑﺄﻧﻪ ﳊﻤﻰ ﻭﲪﺮﺗﻪ ﺇﱃ ﺳﻮﺍﺩ‪ ،‬ﻭﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻟﻜﻠﻰ‪ ،‬ﺑﺄﻧﻪ ﻣﻊ ﳊﻤﻴﺘﻪ ﺇﱃ ﺻﻔﺮﺓ‪.‬‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫؟‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‬

‫ﺇﺛﺒﺎﺕ ﻣﻨﺎﻓﻊ ﺍﻷﻋﻀﺎﺀ‬

‫ﻗﺪ ﻣﻨﻊ ﻗﻮﻡ ﻣﻦ ﺍﻷﻭﻟﲔ ﻣﻨﺎﻓﻊ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺇﻬﻧﺎ ﱂ ﲣﻠﻖ ﳌﻨﻔﻌﺔ ﺑﻌﻴﻨﻬﺎ ﻭﺃﻬﻧﺎ ﻫﻲ ﻭﻏﲑﻫﺎ ﺇﳕﺎ ﻭﺟﺪﺕ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻷﻥ ﺍﻟﻔﻀﺎﺀ ﻋﻨﺪ ﻫﺆﻻﺀ ﻓﻴﻪ ﺃﺟﺰﺍﺀ ﳊﻤﻴﺔ‪ ،‬ﻭﺃﺟﺰﺍﺀ ﻋﻈﻤﻴﺔ‪ ،‬ﻭﺃﺟﺰﺍﺀ ﺃﺭﺿﻴﺔ‪ ،‬ﻭﺃﺟﺰﺍﺀ ﲰﺎﻭﻳﺔ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻫﺬﻩ‬
‫ﻼ ﺃﺭﺿﹰﺎ ﺃﻭ ﲰﺎ ًﺀ ﺃﻭ ﻓﺮﺳﺎ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺻﻠﺢ‬
‫ﺍﻷﺟﺰﺍﺀ ﺩﺍﺋﻤﺔ ﺍﳊﺮﻛﺔ‪ ،‬ﻓﺈﺫﺍ ﺍﺗﻔﻖ ﻣﻨﻬﺎ ﺃﺟﺰﺍﺀ ﺍﺟﺘﻤﻌﺖ ﻓﺼﺎﺭﺕ ﻣﺜ ﹰ‬
‫ﺫﻟﻚ ﻟﻠﺒﻘﺎﺀ ﺑﻘﻲ‪ ،‬ﻓﺈﻥ ﺻﻠﺢ ﻣﻊ ﺫﻟﻚ ﻟﻠﻨﺴﻞ ﻧﺴﻞ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻧﻮﻋﻪ ﺑﺎﻟﺘﻮﺍﻟﻴﺪ ﻭﻣﺎ ﱂ ﻳﺼﻠﺢ ﻟﺬﻟﻚ ﻓﱵ ﻭﻓﺴﺪ‪.‬‬
‫ﻭﻻ ﺍﻣﺘﻨﻊ ﻋﻨﺪ ﻫﺆﻻﺀ ﰲ ﺃﻥ ﻳﻮﺟﺪ ﻣﺎ ﻧﺼﻔﻪ ﺇﻧﺴﺎﻥ ﻭﻧﺼﻔﻪ ﲰﻜﺔ ﺃﻭ ﺑﻐﻞ ﻭﳓﻮ ﺫ ﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻣﻘﺼﻮﺩﹰﺍ‬
 ‫ﲝﻜﻤﺔ ﺃﻭ ﻏﺮﺽ ﻭﻟﻌﻞ ﰲ ﺫﻟﻚ ﺍﻟﻔﻀﺎﺀ ﻋﻮﺍﱂ ﻻ ﻬﻧﺎﻳﺔ ﳍﺎ‪ ،‬ﻭﻧﺒﺎﺗﺎﺕ‪ ،‬ﻭﺣﻴﻮﺍﻧﺎﺕ ﻋﻠﻰ ﻫﻴﺌﺎﺕ ﻏﲑ ﻣﻌﻬﻮﺩﺓ ﻋﻨﺪﻧﺎ‪.‬‬
‫ﻭﺍﳊﻖ ﺃﻥ ﻫﺬﺍ ﺑﺎﻃﻞ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻔﻌﻞ ﻟﻐﺮﺽ‪ ،‬ﻓﺄﻓﻌﺎﻟﻪ ﻻ ﲣﻠﻮ ﻋﻦ ﺍﳊﻜﻢ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻜﺎﻥ ﻫﺬﺍ‬
‫ﺍﻟﻮﺟﻮﺩ ﻋﺒﺜﺎﹰ ﻭﻫﻮ ﳏﺎﻝ‪ ،‬ﻭﲢﻘﻴﻖ ﻫﺬﺍ ﺇﱃ ﻋﻠﻢ ﺁﺧﺮ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻘﻮﻟﻪ ﺍﻵﻥ‪ :‬ﺃﻥ ﺍﳋﺎﻟﻖ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻟﻌﻨﺎﻳﺘﻪ ﻬﺑﺬﺍ ﺍﻟﻌﺎﱂ ﻳﻌﻄﻲ ﻛﻞ ﻣﺘﻜﻮﻥ ﻣﺎ ﻫﻮ ﻟﻪ ﺃﻓﻀﻞ ﻣﻦ ﺍﳉﻮﻫﺮ‬
‫ﻭﺍﻟﻜﻢ ﻭﺍﻟﻜﻴﻒ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻓﺄﻱ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻋﻠﻢ ﻭﺟﻮﺩﻩ ﻟﻌﻀﻮ ﻋﻠﻢ ﻛﺬﻟﻚ ﻇﻦ ﺃﻬﻧﺎ ﻫﻲ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳚﻮﺯ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﺧﻠﻘﺘﻪ ﻟﺬﻟﻚ ﻟﺴﺒﺐ ﺁﺧﺮ ﺧﻔﻲ ﻋﻨﺎ ﻻ ﳌﺎ ﻇﻨﻨﺎﻩ ﻣﻨﻔﻌﺔ‪.‬‬
‫ﻼ‪ :‬ﺇﻥ ﺍﻟﺮﺃﺱ ﺧﻠﻖ ﻣﺴﺘﺪﻳﺮﹰﺍ ﻟﻴﻜﻮﻥ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﻗﺒﻮﻝ ﺍﻵﻓﺎﺕ ﻣﻌﻨﺎﻩ ﺃﻥ ﻫﺬﺍ ﻳﺼﻠﺢ ﻷﻥ ﻳﻜﻮﻥ ﻏﺎﻳﺔ‪ ،‬ﻻ ﺃﻧﺎ ﳒﺰﻡ‬ ‫ﻓﻘﻮﻟﻨﺎ ﻣﺜ ﹰ‬
‫ﺃﻧﻪ ﺇﳕﺎ ﺧﻠﻖ ﻣﺴﺘﺪﻳﺮﹰﺍ ﻟﺬﻟﻚ ﻓﻘﻂ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺈﻧﺎ ﻧﺬﻛﺮ ﻟﻠﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺎﻓﻊ ﻛﺜﲑﺓ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻨﻔﻌﺔ ﺍﳋﻔﻴﺔ ﻫﻲ ﳎﻤﻮﻉ ﺗﻠﻚ ﺍﳌﻨﺎﻓﻊ ﻻ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻏﲑ ﺍﺠﻤﻟﻤﻮﻋﺔ ﻭﻏﲑ ﻛﻞ ﻭﺍﺣﺪ ﳑﺎ ﺫﻛﺮ‪.‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‬

‫ﻣﺒﺎﺩﺉ ﺍﻟﻌﻠﻢ ﲟﻨﺎﻓﻊ ﺍﻷﻋﻀﺎﺀ‬

‫ﺇﻧﻪ ﻟﻴﺲ ﻳﻜﻔﻲ ﰲ ﺗﻌﺮﻑ ﻣﻨﺎﻓﻊ ﺍﻷﻋﻀﺎﺀ ﻣﺸﺎﻫﺪﺓ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﺑﻞ ﻻ ﺑﺪ ﻣﻊ ﺫﻟﻚ ﻣﻦ ﻧﻈﺮ ﻭﺍﺳﺘﺪﻻﻝ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺄﻣﺮ ﻋﺪﻣﻲ ﺃﻭ ﺑﺄﻣﺮ ﻭﺟﻮﺩﻱ‪.‬‬

‫ﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﻣﺮ ﺍﻟﻌﺪﻣﻲ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﺪﻣﻪ ﻃﺒﻴﻌﻴﺎﹰ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪ .‬ﻭﺍﻷﻭﻝ ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﻌﺪﻡ ﻧﺒﺎﺕ‬
‫ﺍﻟﺸﻌﺮ ﰲ ﺑﺎﻃﻦ ﺍﻟﻜﻒ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺇﺣﺴﺎﺱ ﺍﻟﻜﻒ ﻗﻮﻳﺎﹰ‪ ،‬ﻷﻥ ﺍﻟﺸﻌﺮ ﻻ ﺑﺪ ﻭﺃﻥ ﳛﻮﻝ ﺑﲔ ﺍﳊﺲ‬
‫ﻭﺍﶈﺴﻮﺱ ﻓﻴﻀﻌﻒ ﺇﺩﺭﺍﻛﻪ ﻟﻪ‪ ،‬ﻭﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﻌﺪﻡ ﺍﻟﻠﺤﻤﻲ ﺍﳌﺎﺋﻲ ﳌﻮﺿﻊ ﺍﻷﲬﺺ ﻋﻠﻰ ﻓﺎﺋﺪﺓ ﺫﻟﻚ‪ ،‬ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﻘﺪﻡ‬
‫ﺇﺣﺎﻃﺔ ﺑﺎﳌﻮﻃﺊ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﺸﻲ ﻋﻠﻰ ﺍﶈﺪﺑﺎﺕ ﻣﺘﺄﻧﻴﹰﺎ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﻓﺎﺋﺪﺓ ﺍﻟﻌﺮﻕ ﺍﻵﰐ ﻣﻦ ﺍﻟﻄﺤﺎﻝ ﺇﱃ ﻓﻢ ﺍﳌﻌﺪﺓ ﻫﻲ ﺃﻥ ﺍﻟﺴﻮﺩﺍﺀ ﺗﻨﺼﺐ ﻣﻨﻪ ﺇﱃ ﻫﻨﺎﻙ ﻣﻨﺒﻬﺔ‬
‫ﻋﻠﻰ ﺷﻬﻮﺓ ﺍﻟﻄﻌﺎﻡ ﺑﺄﻥ ﺫﻟﻚ ﺍﻻﻧﺼﺒﺎﺏ ﺇﺫﺍ ﻓﻘﺪ ﺑﻄﻠﺖ ﺍﻟﺸﻬﻮﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﻣﺮ ﺍﻟﻮﺟﻮﺩﻱ‪ .‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺟﻮﻫﺮﺍﹰ ﺃﻭ ﻋﺮﺿﹰﺎ ﺃﻭ ﳎﺘﻤﻌﹰﺎ ﻣﻨﻬﻤﺎ‪ .‬ﻭﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ‬
‫ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﻀﻮﻳﹰﺎ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪.‬‬
‫ﻓﻬﺬﻩ ﺳﺘﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺘﺪﻝ ﺑﻪ ﺟﻮﻫﺮﹰﺍ ﻋﻀﻮﻳﹰﺎ‪ .‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﲞﻠﻘﺔ ﺍﻟﻜﻠﻰ ﳊﻤﻴﺔ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ‬
‫ﻟﻴﺸﺘﺪ ﺟﺬﻬﺑﺎ ﻟﻠﻤﺎﺋﻴﺔ‪ ،‬ﻷﻥ ﺍﳉﻮﻫﺮ ﺍﻟﻠﺤﻤﻲ ﺃﺷﺪ ﺳﺨﻮﻧﺔ ﻣﻦ ﻏﲑﻩ‪ .‬ﻭﺍﳉﺬﺏ ﻳﺸﺘﺪ ﺑﺎﳊﺮﺍﺭﺓ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﻫﺮﺍﹰ ﻏﲑ ﻋﻀﻮﻱ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺎﻟﺮﻃﻮﺑﺎﺕ ﺍﻟﻠﺰﺟﺔ ﺍﻟﱵ ﻋﻠﻰ ﺍﻟﺴﻄﺢ ﺍﻟﺪﺍﺧﻞ ﻣﻦ ﺍﻷﻣﻌﺎﺀ‬
‫ﻋﻠﻰ ﻥ ﻓﺎﺋﺪﻬﺗﺎ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻡ ﺍﻷﻣﻌﺎﺀ ﻗﻮﻳﹰﺎ ﻋﻠﻰ ﻣﻼﻗﺎﺓ ﺍﻟﺜﻔﻞ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﺮﺿﹰﺎ ﻋﻀﻮﻳﺎﹰ‪ ،‬ﺃﻱ ﻗﺎﺋﻤﹰﺎ ﺑﻌﻀﻮ ﻭ ﺃﻗﺴﺎﻣﻪ ﺗﺴﻌﺔ ﺃﺣﺪﻫﺎ‪ :‬ﻛﻤﻴﺎﺕ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﻤﻴﺔ ﺍﳌﺘﺼﻠﺔ‪ ،‬ﻭﻫﻲ‬
‫ﺍﳌﻘﺪﺍﺭ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﺑﻜﱪ ﻋﻈﻢ ﺍﻟﻔﺨﺬ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻳﹰﺎ ﻋﻠﻰ ﲪﻞ ﻣﺎ ﻓﻮﻗﻪ ﻭﻧﻘﻞ ﻣﺎ ﲢﺘﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻨﻔﺼﻠﺔ‪ :‬ﺃﻋﲏ ﺍﻟﻌﺪﺩ‪ .‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﺑﻜﺜﺮﺓ ﻋﺪﺩ ﺍﻷﺻﺎﺑﻊ ﻭﺍﻷﻧﺎﻣﻞ ﻭﻋﻈﺎﻡ ﺍﳌﺸﻂ ﻭﺍﻟﺮﺳﻎ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺷﺘﻤﺎﻝ ﻋﻠﻰ ﺍﳌﻘﺒﻮﺽ ﺟﻴﺪﹰﺍ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻛﻴﻔﻴﺎﺕ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﳌﻠﻤﻮﺳﺔ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺸﺪﺓ ﺣﺮﺍﺭﺓ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺃﻥ ﻣﻨﺎﻓﻌﻪ ﺇﺣﺎﻟﺔ ﺍﻟﺪﻡ ﺇﱃ‬
‫ﺍﳉﻮﻫﺮ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺑﱪﻭﺩﺓ ﺍﻟﺪﻣﺎﻍ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺗﻪ ﺗﻌﺪﻳﻞ ﺍﻟﺮﻭﺡ ﺍﻵﰐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻘﻠﺐ ﺣﱴ ﻳﺼﻠﺢ ﻷﻥ ﻳﺼﺪﺭ ﻋﻨﻬﺎ‬
‫ﺃﻓﻌﺎﻝ ﺍﳊﺲ ﻭﺍﳊﺮﻛﺔ ﺍﻹﺭﺍﺩﻳﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﻟﻮﺍﻥ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﺑﻠﻮﻥ ﻃﺒﻘﺔ ﺍﻟﻌﻨﺒﻴﺔ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﻬﺗﺎ ﲨﻊ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﰲ ﺍﻟﻌﲔ ﻭﺗﻘﻮﻳﺘﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻠﻲ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺸﺪﺓ ﺻﻼﺑﺔ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺗﻪ ﺃﻥ ﻳﻜﻮﻥ ﺣﺸﻮﹰﺍ ﺑﲔ ﺍﻟﻔﺮﺝ ﺍﻟﱵ‬
‫ﻟﻸﻋﻀﺎﺀ ﻭﻭﻃﹰﺄ ﻟﻠﺒﺪﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺷﻜﺎﻝ ﻓﻜﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺎﺳﺘﺪﺍﺭﺓ ﺍﻟﺮﺃﺱ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻥ ﻳﻘﻞ ﻗﺒﻮﻟﻪ ﻟﻶﻓﺎﺕ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﲡﻮﻳﻔﻪ ﺃﻭﺳﻊ‪.‬‬
‫ﻭﺗﻔﺮﻃﺢ ﻣﺆﺧﺮﺓ ﺍﳌﻌﺪﺓ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺗﺒﻌﻴﺪﻫﺎ ﻋﻦ ﺍﻟﺼﻠﺐ ﻟﺌﻼ ﻳﺘﻀﺮﺭ ﲟﻼﻗﺎﺗﻪ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺇﺿﺎﻓﺎﺕ ﺍﻷﻋﻀﺎﺀ ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﲟﺠﺎﻭﺭﺓ ﺍﻟﺜﺮﺏ ﻭﺍﻟﻜﺒﺪ ﻟﻠﻤﻌﺪﺓ ﻋﻠﻰ ﺃﻬﻧﻤﺎ ﻧﺎﻓﻌﺎﻥ ﰲ ﺇﺳﺨﺎﻬﻧﺎ ﻟﻴﻜﻮﻥ ﻫﻀﻤﻬﺎ‬
‫ﺃﰎ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﻭﺿﻊ ﺍﻷﻋﻀﺎﺀ ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﲟﻴﻞ ﺭﺃﺱ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﻟﻴﻜﻮﻥ ﺍﳉﺎﻧﺒﺎﻥ ﻣﺘﻌﺎﺩﻟﲔ ﻓﻦ‬
‫ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻳﺸﺘﺪ ﺗﺴﺨﻨﻪ ﲝﺮﺍﺭﺓ ﺍﻟﻜﺒﺪ‪.‬‬
‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﻛﻮﻥ ﺍﻟﻌﻀﻮ ﰲ ﻣﻜﺎﻥ ﻣﺎ‪ ،‬ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﲞﻠﻘﻪ ﺍﳊﺠﺎﺏ ﺑﲔ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻭﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ‬
‫ﻟﻴﻤﻨﻊ ﻧﻔﻮﺫ ﻗﺬﺍﺭﺍﺕ ﻫﻀﻢ ﺍﻟﻐﺬﺍﺀ ﰲ ﺍﳌﻌﺪﺓ ﺇﱃ ﺍﻟﻘﻠﺐ ﻭﻧﻮﺍﺣﻴﻪ‪ .‬ﻭﲞﻠﻘﺔ ﺍﻷﺿﻼﻉ ﰲ ﺍﻟﺼﺪﺭ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﻟﻴﻜﻮﻥ‬
‫ﻭﻗﺎﻳﺔ ﻟﻠﻘﻠﺐ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪.‬‬
‫ﻭﺳﺎﺩﺳﻬﺎ‪ :‬ﻛﻮﻥ ﺍﻟﻌﻀﻮ ﰲ ﺯﻣﺎﻥ‪ ،‬ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﻨﺒﺎﺕ ﺍﻟﻨﻮﺍﺟﺬ ﰲ ﻭﺳﻂ ﺳﻦ ﺍﻟﻨﻤﻮ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺍﻻﺳﺘﻈﻬﺎﺭ ﰲ‬
‫ﺗﻜﺜﲑ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ‪.‬‬
‫ﻭﺳﺎﺑﻌﻬﺎ‪ :‬ﻛﻮﻥ ﺍﻟﻌﻀﻮ ﰲ ﳏﻴﻂ ﻳﻠﺰﻣﻪ‪ .‬ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﻜﻮﻥ ﺍﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ ﰲ ﻏﺸﺎﺀ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺇﻓﺎﺩﻬﺗﻤﺎ‬
‫ﺣﺴﹰﺎ ﺑﺎﻟﻌﺮﺽ‪.‬‬
‫ﻭﺛﺎﻣﻨﻬﺎ‪ :‬ﻛﻮﻥ ﺍﻟﻌﻀﻮ ﻣﺆﺛﺮﹰﺍ‪ .‬ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺘﺼﻐﲑ ﺍﻷﺳﻨﺎﻥ ﻟﻠﻤﺄﻛﻮﻻﺕ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﻬﺗﺎ ﺇﻋﺎﻧﺔ ﺍﳌﻌﺪﺓ ﻋﻠﻰ ﻓﻌﻠﻬﺎ‪ ،‬ﻭﻫﻮ‬
‫ﻫﻀﻢ ﺍﻟﻐﺬﺍﺀ‪.‬‬
‫ﻼ ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺘﺄﺛﲑ ﺍﻷﻣﻌﺎﺀ ﻋﻦ ﻟﺬﻉ ﺍﳌﺮﺍﺭ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺗﻨﺒﻴﻪ ﺍﻟﻘﻮﺓ ﺍﻟﺪﺍﻓﻌﺔ ﻋﻠﻰ‬ ‫ﻭﺗﺎﺳﻌﻬﺎ‪ :‬ﻛﻮﻥ ﺍﻟﻌﻀﻮ ﻣﻨﻔﻌ ﹰ‬
‫ﺩﻓﻊ ﺍﻟﺜﻔﻞ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺘﺪﻝ ﺑﻪ ﻋﺮﺿﹰﺎ ﻏﲑ ﻋﻀﻮﻱ‪ .‬ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﻠﻮﻥ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺰﺟﺎﺟﻴﺔ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﻬﺗﺎ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻏﺬﺍﺀ ﺍﳉﻠﻴﺪﻳﺔ‪ .‬ﻟﺪﻻﻟﺔ ﻟﻮﻬﻧﺎ ﻋﻠﻰ ﺃﻬﻧﺎ ﺍﺳﺘﺤﺎﻝ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﺑﻌﺾ ﺍﻻﺳﺘﺤﺎﻟﺔ‪.‬‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺘﺪﻝ ﺑﻪ ﻣﺮﻛﺒﹰﺎ ﻣﻦ ﺟﻮﻫﺮ ﻭﻋﺮﺽ‪ ،‬ﻭﻫﻮ ﻋﻀﻮ ﻭﺫﻟﻚ ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺎﻟﺸﺤﻢ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﻋﻠﻰ‬
‫ﺍﻟﻘﻠﺐ ﺃﻥ ﻓﺎﺋﺪﺗﻪ ﺗﺮﻃﻴﺐ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺪﻫﻨﻴﺔ ﻓﻼ ﲡﻒ ﻟﻘﻮﺓ ﺣﺮﺍﺭﺗﻪ ﻣﻊ ﺩﻭﺍﻡ ﺣﺮﻛﺘﻪ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺘﺪﻝ ﺑﻪ ﻣﺮﻛﺒﹰﺎ ﻣﻦ ﺟﻮﻫﺮ ﻭﻋﺮﺽ‪ ،‬ﻭﻫﻮ ﻏﲑ ﻋﻀﻮﻱ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﺑﺎﻟﺮﻭﺡ ﺍﶈﻮﻯ ﰲ‬
‫ﺑﺎﻃﻦ ﺍﻟﻌﻴﻨﲔ ﻋﻠﻰ ﺃﻥ ﻓﺎﺋﺪﺗﻪ ﺗﺄﺩﻳﺔ ﻣﺎ ﻳﺼﻞ ﺇﱃ ﺍﻟﻌﻴﻨﲔ ﻣﻦ ﺃﺷﺒﺎﺡ ﺍﳌﺮﺋﻴﺎﺕ ﺇﱃ ﺃﻣﺎﻡ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ‪.‬‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‬

‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‬

‫ﻫﻴﺌﺔ ﺍﻟﺘﺸﺮﻳﺢ ﻭﺁﻻﺗﻪ‬

‫ﺃﻣﺎ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻈﺎﻡ ﻭﺍﳌﻔﺎﺻﻞ ﻭﳓﻮﳘﺎ ﻓﻴﺴﻬﻞ ﰲ ﺍﳌﻴﺖ ﻣﻦ ﺃﻱ ﺳﺒﺐ ﻛﺎﻥ ﻣﻮﺗﻪ‪ .‬ﻭﺃﺳﻬﻞ ﺫﻟﻚ ﺇﺫﺍ ﻣﻀﻰ ﻋﻠﻰ ﻣﻮﺗﻪ ﻣﺪﺓ‬
‫ﻓﲏ ﻓﻴﻬﺎ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻠﺤﻢ ﻭﺑﻘﻴﺖ ﺍﻟﻌﻈﺎﻡ ﻣﺘﺼﻠﺔ ﺑﺎﻷﺭﺑﻄﺔ ﻇﺎﻫﺮﺓ‪ .‬ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻔﺘﻘﺮ ﻓﻴﻪ ﺇﱃ ﻋﻤﻞ ﻛﺒﲑ ﺣﱴ ﻳﻮﻗﻒ‬
‫ﻋﻠﻰ ﻫﻴﺌﺔ ﻋﻈﺎﻡ‪ ،‬ﻭﻣﻔﺎﺻﻠﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺗﺸﺮﻳﺢ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺸﺮﺍﻳﲔ‪ ،‬ﻭﺍﳊﺠﺎﺏ ﻭﺍﻟﺮﺋﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﺣﺮﻛﺘﻬﺎ‪ .‬ﻭﻫﻞ ﺣﺮﻛﺔ ﺍﻟﺸﺮﺍﻳﲔ‬
‫ﻣﺼﺎﺣﺒﺔ ﳊﺮﻛﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﺃﻭ ﳐﺎﻟﻔﺔ ﻭﻛﺬﻟﻚ ﺣﺮﻛﺔ ﺍﻟﺮﺋﺔ ﻣﻊ ﺣﺮﻛﺔ ﺍﳊﺠﺎﺏ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﺇﳕﺎ ﻳﻮﻗﻒ ﻋﻠﻴﻪ ﰲ ﺗﺸﺮﻳﺢ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﻳﻌﺴﺮ ﺫﻟﻚ ﺑﺴﺒﺐ ﺍﺿﻄﺮﺍﺏ ﺍﳊﻲ ﻟﺘﺄﳌﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺗﺸﺮﻳﺢ ﺍﻟﻌﺮﻭﻕ ﺍﻟﺼﻐﺎﺭ ﺍﻟﱵ ﰲ ﺍﳉﻠﺪ‪ ،‬ﻭﻣﺎ ﻳﻘﺮﺏ ﻣﻨﻪ ﻓﻴﻌﺴﺮ ﰲ ﺍﻷﺣﻴﺎﺀ ﳌﺎ ﻗﻠﻨﺎﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﳌﻮﺗﻰ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ‬
‫ﲟﺮﺽ ﻭﳓﻮﻩ‪ .‬ﻭﺧﺼﻮﺻﹰﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻳﻠﺰﻣﻪ ﻗﻠﺔ ﺍﻟﺪﻡ ﻭﺍﻟﺮﻃﻮﺑﺎﺕ ﻓﺘﺨﺘﻔﻲ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻹﺳﻬﺎﻝ‬
‫ﻭﺍﻟﺪﻕ ﻭﺍﻟﻨﺰﻑ‪.‬‬
‫ﻭﺃﺳﻬﻞ ﺗﺸﺮﻳﺢ ﻫﺬﻩ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﻣﻴﺖ ﻣﺎﺕ ﺑﺎﳋﻨﻖ‪ ،‬ﻷﻥ ﺍﳋﻨﻖ ﳛﺮﻙ ﺍﻟﺪﻡ ﻭﺍﻟﺮﻭﺡ ﺇﱃ ﺧﺎﺭﺝ ﻓﺘﻤﺘﻠﺊ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ‬
‫ﻭﺗﻨﺘﻔﺦ‪ .‬ﻭﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻘﻴﺐ ﺍﳌﻮﺕ‪ ،‬ﻷﻥ ﺍﻟﺰﻣﺎﻥ ﺇﺫﺍ ﻃﺎﻝ ﲨﺪ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﻣﻦ ﺍﻟﺪﻡ ﻓﻴﻘﻞ‬
‫ﺣﺠﻤﻪ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﻧﻘﺼﺎﻥ ﺍﻧﺘﻔﺎﺥ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﻋﺎﺩﰐ ﺃﻥ ﺃﺧﻨﻖ ﺍﻟﺬﻱ ﺃﺭﻳﺪ ﺗﺸﺮﳛﻪ ﺑﺎﳌﺎﺀ ﻛﻴﻼ ﻳﺮﺗﺾ ﺃﻭ ﻳﺘﻔﺴﺦ ﺷﻲﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻌﻨﻖ ﻟﻮ ﺧﻨﻖ ﲝﺒﻞ‬
‫ﻭﳓﻮﻩ‪.‬‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‬

‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‬

‫ﺻﻮﺭ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺎﻃﻨﺔ‬

‫ﺍﳉﻤﻠﺔ ﺍﻻﻭﱃ‬

‫ﺍﻟﻌﻈﺎﻡ‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬

‫ﻗﻮﻝ ﻛﹸﻠﻲّ ﰲ ﺍﻟﻌﻈﺎﻡ‬

‫ﺍﻟﺸﺮﺡ ﺍﻟﻌﻈﻢ ﻋﻀﻮ ﺗﺒﻠﻎ ﺻﻼﺑﺘﻪ ﺇﱃ ﺣﺪ ﻻ ﳝﻜﻦ ﺛﻨﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺗﺪﺧﻞ ﻓﻴﻪ ﺍﻷﺳﻨﺎﻥ ﻓﺈﻥ ﺃﺭﺩﻧﺎ ﺧﺮﻭﺟﻬﺎ ﺯﺩﻧﺎ ﰲ‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﻗﻮﻟﻨﺎ‪ :‬ﻣﻨﻮﻱ ﺃﻭ ﻓﺎﻗﺪ ﺍﳊﺲ ﻟﻘﻮﻟﻨﺎ ﻋﻀﻮ ﻣﻨﻮﻱ ﺗﺒﻠﻎ ﺻﻼﺑﺘﻪ ﺇﱃ ﺣﺪ ﻻ ﳝﻜﻦ ﺛﻨﻴﻪ ﺃﻭ ﻧﻘﻮﻝ‪ :‬ﻋﻀﻮ ﻓﺎﻗﺪ‬
‫ﻟﻠﺤﺲ ﺗﺒﻠﻎ ﺻﻼﺑﺘﻪ ﺇﱃ ﺣﺪ ﻻ ﳝﻜﻦ ﺛﻨﻴﻪ‪ .‬ﻭﺍﳌﻔﺼﻞ ﰲ ﺍﻟﻠﻐﺔ ﻣﻮﺿﻊ ﺍﻻﻧﻔﺼﺎﻝ ﻭﻗﺪ ﻧﻘﻞ ﺟﺎﻟﻴﻨﻮﺱ ﻋﻦ ﺑﻘﺮﺍﻁ ﻣﺎ ﻳﻘﺮﺏ‬
‫ﻼ‪.‬‬
‫ﻣﻦ ﺫﻟﻚ ﺇﺫ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻳﺴﻤﻰ ﺭﺃﺱ ﺍﻟﻌﻈﻢ ﺍﳌﺴﺘﺪﻳﺮ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﰲ ﺍﻟﻌﻈﻢ ﺍﻵﺧﺮ ﻣﻔﺼ ﹰ‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﳕﺎ ﻫﺬﺍ ﻷﻧﻪ ﻣﻮﺿﻊ ﺍﻻﻧﻔﺼﺎﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﺸﻬﻮﺭ ﻭﺍﳌﺴﺘﻌﻤﻞ ﻓﺈﻥ ﻣﻌﲎ ﺍﳌﻔﺼﻞ ﻋﻨﺪ ﺍﻟِﺄﻃﺒﺎﺀ‪ ،‬ﻫﻮ ﻣﻮﺿﻊ ﺍﻟﺘﻘﺎﺀ ﻋﻀﻮﻳﻦ ﺍﻟﺘﻘﺎﺀ ﻃﺒﻴﻌﻴﺎﹰ ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﺍﻟﺘﻘﺎﺀ ﻃﺒﻴﻌﻴﺎﹰ‬
‫ﻟﻴﺨﺮﺝ ﺍﻟﺘﻘﺎﺀ ﺍﻟﻌﻈﺎﻡ ﻭﺇﳕﺎ ﲰﻲ ﺫﻟﻚ ﻣﻔﺼ ﻼﹰ‪ ،‬ﻷﻥ ﻫﻨﺎﻙ ﻳﻨﻔﺼﻞ ﺟﺮﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻈﻤﲔ ﻣﻦ ﺍﻵﺧﺮ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺍﳌﻔﺼﻞ ﺗﺄﻟﻴﻒ ﻃﺒﻴﻌﻲ ﻟﻠﻌﻈﺎﻡ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﻋﻮﺽ ﺍﻟﺘﺄﻟﻴﻒ ﺗﺮﻛﻴﺐ‪ .‬ﻭﺍﻟﺘﺄﻟﻴﻒ ﺃﻭﱃ ﻷﻧﻪ ﺿﻢ ﺷﻲﺀ‬
 ‫ﺇﱃ ﺷﻲﺀ ﺑﻴﻨﻬﻤﺎ ﺗﺄﻟﻴﻒ ﺃﻱ ﺗﻨﺎﺳﺐ‪.‬‬
‫ﻭﺗﺮﻛﻴﺐ ﺍﳌﻔﺼﻞ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ؛ ﻷﻥ ﺍﳉﺰﺃﻳﻦ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺗﻨﺎﺳﺐ ﰲ ﺍﳌﻘﺪﺍﺭ ﻭﺍﻟﺸﻜﻞ ﻭﳓﻮﳘﺎ‪.‬‬
‫ﻟﻜﻦ ﺟﺎﻟﻴﻨﻮﺱ ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ‪ :‬ﻭﻣﻌﲎ ﻗﻮﱄ ﺗﺮﻛﻴﺐ ﻭﺗﺄﻟﻴﻒ ﻭﳎﺎﻭﺭﺓ ﻭﻣﻼﻗﺎﺓ ﻣﻌﲎ ﻭﺍﺣﺪ ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪ ﻣﺸﻜﻞ‬
‫ﻣﻦ ﻭﺟﻬﲔ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﳌﻔﺼﻞ ﻟﻴﺲ ﺑﺘﺄﻟﻴﻒ ﻭﻻ ﺗﺮﻛﻴﺐ ﺑﻞ ﻫﻮ ﻣﺘﺄﻟﻒ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺄﻟﻴﻒ ﻫﻮ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳌﺆﻟﻒ ﻭﺫﻟﻚ‬
‫ﻳﺮﺗﻔﻊ ﻋﻨﺪ ﺍﺭﺗﻔﺎﻉ ﻓﻌﻠﻪ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﻌﻈﺎﻡ ﺍﳌﻠﺘﺤﻤﺔ ﺑﺎﻟﻄﺒﻊ ﻳﺼﺪﻕ ﻋﻠﻰ ﳊﺎﻣﻬﺎ ﺃﻧﻪ ﺗﺄﻟﻴﻒ ﻃﺒﻴﻌﻲ ﻭﻫﻮ ﻋﻨﺪ ﺟﺎﻟﻴﻨﻮﺱ ﻟﻴﺲ ﲟﻔﺼﻞ ﻷﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﺗﺮﻛﻴﺐ ﺍﻟﻌﻈﺎﻡ ﻋﻠﻰ ﻗﺴﻤﲔ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺟﻬﺔ ﻭﺍﳌﻔﺼﻞ ﻋﻠﻰ ﺟﻬﺔ ﺍﻻﻟﺘﺤﺎﻡ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺍﻻﻟﺘﺤﺎﻡ ﺍﲢﺎﺩ ﻃﺒﻴﻌﻲ ﻟﻠﻌﻈﺎﻡ‪ .‬ﺑﻘﻲ ﻫﺎ ﻫﻨﺎ ﲝﺚ‪ ،‬ﻭﻫﻮ ﻟﺰﻭﻡ ﺃﻥ ﻳﺸﺘﺮﻁ ﰲ ﺍﳌﻔﺼﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻋﻈﻤﲔ ﻛﻤﺎ ﻫﻮ‬
‫ﻇﺎﻫﺮ ﻛﻼﻡ ﺟﺎﻟﻴﻨﻮﺱ ﺣﻴﺚ ﻳﺸﺘﺮﻁ ﺫﻟﻚ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﱂ ﻳﺸﺘﺮﻁ ﺍﻟﺘﻘﺎﺅﳘﺎ‪ ،‬ﺇﺫ ﺃﻛﺜﺮ ﺍﳌﻔﺎﺻﻞ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﻋﻈﻤﻬﺎ ﺇﻣﺎ ﻏﻀﺮﻭﻑ ﻭﺍﺣﺪ ﻛﻤﺎ ﰲ ﻋﻈﺎﻡ‬
‫ﺍﻟﻘﺺ ﻭﺇﻣﺎ ﻏﻀﺮﻭﻓﺎﻥ ﻛﻤﺎ ﰲ ﺍﳌﻔﺎﺻﻞ ﺍﳌﺘﺤﺎﻛﺔ ﻛﻤﻔﺎﺻﻞ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ‪ .‬ﻓﺈﻥ ﻛﻞ ﻋﻈﻢ ﻣﻨﻬﺎ ﻋﻠﻰ ﺭﺃﺳﻪ ﻏﻀﺮﻭﻑ‬
‫ﻓﻴﻜﻮﻥ ﺍﻻﻟﺘﻘﺎﺀ ﺑﲔ ﺍﻟﻐﻀﺮﻭﻓﲔ ﻻ ﺑﲔ ﺍﻟﻌﻈﻤﲔ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ﻓﻼ ﻳﻜﻮﻥ ﺍﳌﻔﺼﻞ ﻓﺎﻻﻟﺘﻘﺎﺀ ﺷﺮﻁ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻱ ﻫﺬﻳﻦ ﺃﻭﱃ‪ ،‬ﻓﻠﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ ﺇﻥ ﺍﻷﻭﻝ ﺃﻭﱃ ﻷﻧﻪ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻛﻼﻡ ﺍﻷﻃﺒﺎﺀ ﻷﻬﻧﻢ ﻳﻘﻮﻟﻮﻥ ﻣﻔﺎﺻﻞ ﻋﻈﺎﻡ ﺍﻟﻘﺺ‬
‫ﻭﻣﻔﺎﺻﻞ ﻋﻈﺎﻡ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺑﻞ ﺍﻟﺜﺎﱐ ﺃﻭﱃ‪ :‬ﻷﻧﻪ ﺍﳌﻔﻬﻮﻡ ﰲ ﺍﻟﻌﺮﻑ ﺍﻟﻈﺎﻫﺮ ﺍﻟﻌﺎﻡ ﻣﻦ ﺍﺻﻄﻼﺡ ﺍﻷﻃﺒﺎﺀ ﻟﺬﻟﻚ‪ .‬ﻭﺃﻧﻪ ﺃﻗﺮﺏ ﺇﱃ‬
‫ﺍﳌﻔﻬﻮﻡ ﺍﻟﻠﻐﻮﻱ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺜﺎﱐ ﺃﻭﱃ‪.‬‬
‫ﻭﻗﻮﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺗﺄﻟﻴﻒ ﻃﺒﻴﻌﻲ ﻟﻠﻌﻈﺎﻡ‪ ،‬ﻭﻗﻮﻝ ﺍﻷﻃﺒﺎﺀ ﻋﻈﺎﻡ ﺍﻟﻘﺺ‪ ،‬ﺃﻭ ﻣﻔﺎﺻﻞ ﻋﻈﺎﻡ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ‪ ،‬ﻳﺮﻳﺪﻭﻥ‬
‫ﺑﺎﻟﻌﻈﺎﻡ ﻫﺎ ﻫﻨﺎ ﻣﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻐﻀﺎﺭﻳﻒ ﺍﻟﱵ ﺑﲔ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﻋﺎﺩﻬﺗﻢ ﺃﻥ ﻳﻌﺪﻭﺍ ﻫﺬﻩ ﻣﻦ ﺍﻟﻌﻈﺎﻡ‪.‬‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﳌﻔﺎﺻﻞ ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻋﻈﻤﲔ ﻛﻌﻈﺎﻡ ﺍﻟﺮﺃﺱ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻏﻀﺮﻭﻓﲔ ﻛﺎﳌﻔﺎﺻﻞ ﺍﻟﱵ ﻬﺑﺎ ﺍﳊﺮﻛﺔ‬
‫ﰲ ﺍﻟﻌﻈﺎﻡ ﺍﻟﻜﺒﺎﺭ ﺍﻟﱵ ﰲ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﺑﲔ ﻋﻈﻢ ﻭﻏﻀﺮﻭﻑ ﻛﻤﻔﺎﺻﻞ ﺍﻟﻘﺺ ﻭﻛﺘﻠﻚ ﺍﻟﱵ ﰲ‬
‫ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ ﺍﻟﱵ ﺑﲔ ﺍﻟﻌﻈﺎﻡ ﻭﺍﻟﻐﻀﺎﺭﻳﻒ ﰲ ﺃﻃﺮﺍﻓﻬﺎ ﻫﻲ ﻭﺇﳕﺎ ﺍﺑﺘﺪﺍﺀ ﺍﻷﻃﺒﺎﺀ ﰲ ﺍﻟﺘﺸﺮﻳﺢ ﺑﺎﻟﻌﻈﺎﻡ ﻷﻣﺮﻳﻦ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻬﻧﺎ ﰲ ﻣﺒﺎﺷﺮﺓ ﺍﻟﺘﺸﺮﻳﺢ ﺗﻈﻬﺮ ﺃﻭ ﹰﻻ ﻷﺟﻞ ﲤﻴﺰﻫﺎ ﰲ ﺍﳊﺲ ﻷﺟﻞ ﻛﱪﻫﺎ‪ ،‬ﻭﻣﺘﺎﺑﻌﺔ ﺃﺷﻜﺎﻝ ﺍﻷﻋﻀﺎﺀ ﻛﻠﻬﺎ‬
‫ﺑﺸﻜﻠﻬﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻻﺑﺘﺪﺍﺀ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻷﻋﻀﺎﺀ ﺍﻟﺒﺴﻴﻄﺔ ﻟﺘﻘﺪﻡ ﺍﻟﻌﻀﻮ ﺍﻟﺒﺴﻴﻂ ﻋﻠﻰ ﺍﳌﺮﻛﺐ ﰲ ﺍﻟﻄﺒﻊ‪ ،‬ﻭﺃﻭﱃ ﺍﻟﺒﺴﺎﺋﻂ‬
‫ﺑﺎﻟﺘﻘﺪﻡ ﻫﻮ‪ ،‬ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻋﻀﻮ ﺫﻱ ﻋﻈﻢ‪ ،‬ﻓﺈﻥ ﺗﻜﻮﻥ ﻋﻈﻤﻪ ﻣﺘﻘﺪﻡ ﻋﻠﻰ ﺗﻜﻮﻥ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻪ ﻛﻤﺎ ﺃﻥ ﺷﻜﻠﻪ ﺗﺎﺑﻊ‬
‫ﻟﺸﻜﻞ ﻋﻈﻤﻪ‪.‬‬
‫ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻈﻢ ﺃﻭ ﹰﻻ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺒﺘﺪﺉ ﺃﻭ ﹰﻻ ﺑﺘﺸﺮﻳﺢ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻳﺘﻜﻮﻥ ﺃﻭ ﹰﻻ ﻭﻫﻮ ﺍﻟﻘﻠﺐ ﺃﻭ ﺍﻟﻜﺒﺪ ﺃﻭ ﺍﻟﺪﻣﺎﻍ ﺃﻭ ﺍﻟﺴﺮﺓ‪،‬‬
‫ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻵﺭﺍﺀ‪.‬‬
‫ﻗﻠﻨﺎ‪ :‬ﻣﻌﲎ ﻗﻮﳍﻢ ﺇﻥ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺇﳕﺎ ﺗﺘﻜﻮﻥ ﺃﻭ ﹰﻻ ﻻ ﲟﻌﲎ ﺧﻠﻘﺘﻬﺎ ﺗﺘﻢ ﻗﺒﻞ ﺗﺘﻤﺔ ﺧﻠﻖ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻓﺈﻥ ﻣﻦ ﲨﻠﺔ ﺃﺟﺰﺍﺀ‬
‫ﺍﻟﺮﺃﺱ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ‪ .‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺗﻜﻮﻧﻪ ﻗﺒﻠﻬﺎ؟ ﺑﻞ ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﺑﺘﺪﺍﺀ ﻓﻌﻞ ﺍﳌﺼﻮﺭﺓ ﻫﻮ ﰲ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻭﻟﻜﻦ‬
 ‫ﲣﻠﻘﻬﺎ ﻳﺘﺄﺧﺮ ﻭﺍﳉﺴﻢ ﺍﻟﺼﻠﺐ ﻣﻦ ﻛﻞ ﺣﻴﻮﺍﻥ ﻣﻨﺰﻟﺘﻪ ﲟﻨﺰﻟﺔ ﺍﻟﻌﻈﺎﻡ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻟﻪ ﻋﻈﻢ‪ ،‬ﻭﲣﺘﻠﻒ ﺍﳊﻴﻮﺍﻧﺎﺕ‬
‫ﲝﺴﺐ ﺫﻟﻚ‪.‬‬
‫ﻓﻤﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻣﺎ ﻻ ﻳﻮﺟﺪ ﺫﻟﻚ ﻓﻴﻪ ﺍﻟﺒﺘﺔ ﻛﺎﻟﺪﻭﺩ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﺴﻤﻚ ﻭﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﻳﻜﻮﻥ ﻭﺍﻫﻲ ﺍﳋﻠﻘﺔ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﻣﻨﻬﺎ‬
‫ﻣﺎ ﻳﻮﺟﺪ ﺫﻟﻚ ﻓﻴﻪ ﻓﺈﻣﺎ ﰲ ﻇﺎﻫﺮﻩ ﻓﻘﻂ‪ ،‬ﺃﻭ ﰲ ﺑﺎﻃﻨﻪ ﻓﻘﻂ‪ .‬ﺃﻭ ﻳﻜﻮﻥ ﻣﺘﻔﺮﻗﹰﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺑﺪﻧﻪ‪.‬‬
‫ﻭﺍﻷﻭﻝ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻏﻠﻴﻈﹰﺎ ﺟﺪﹰﺍ ﻛﻤﺎ ﰲ ﺍﻟﺴﻠﺤﻔﺎﺓ‪ ،‬ﺭﻗﻴﻘﹰﺎ ﺟﺪﹰﺍ ﻛﻤﺎ ﰲ ﺍﶈﺮﺯﺍﺕ ﺃﻭ ﻣﺘﻮﺳﻄﹰﺎ ﺑﲔ ﻫﺬﻳﻦ ﻛﻤﺎ ﰲ‬
‫ﺍﻟﺴﺮﻃﺎﻥ ﻭﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﻠﺐ ﰲ ﺍﻟﺒﺎﻃﻦ ﻓﻘﻂ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﰲ ﻣﺎﻻﻗﻴﺎ ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻌﻈﺎﻡ‬
‫ﻛﻠﻬﺎ ﺷﺪﻳﺪﺓ ﺍﻟﺼﻼﺑﺔ‪ ،‬ﻣﺼﻤﺘﺔ ﻭﺫﻟﻚ ﻛﻤﺎ ﰲ ﺍﻷﺳﺪ‪ .‬ﺃﻭ ﻻ ﺗﻜﻮﻥ ﻛﺬﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻳﻜﻮﻥ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻔﺮﺱ‬
‫ﻭﻋﻈﺎﻡ ﺍﻹﻧﺴﺎﻥ ﺗﻨﻘﺴﻢ ﺑﻮﺟﻮﻩ ﻣﻦ ﺍﻟﻘﺴﻤﺔ‪.‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﲝﺴﺐ ﻗﻮﺍﻣﻬﺎ‪ .‬ﻓﺈﻥ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ ﻛﺎﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺷﺪﻳﺪ ﺍﻟﻠﲔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﺎﻗﻲ‬
‫ﺍﻟﻌﻈﺎﻡ ﻛﻌﻈﺎﻡ ﺍﻟﻴﺎﻓﻮﺥ ﺧﺎﺻﺔ ﻣﻘﺪﻣﻪ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺘﻮﺳﻂ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻘﺴﻤﲔ ﻛﻌﻈﺎﻡ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﲝﺴﺐ ﺍﻟﻌﺪﺩ‪ .‬ﻓﺈﻥ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﻣﺎ ﺇﳕﺎ ﻳﻮﺟﺪ ﰲ ﺍﻟﺒﺪﻥ ﻣﻦ ﻧﻮﻋﻪ ﻋﻈﻢ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ،‬ﻛﺎﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﻭﺍﻟﻌﻈﻢ‬
‫ﺍﻟﻼﻣﻲ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻮﺟﺪ ﻣﻨﻪ ﻋﻈﻤﺎﻥ ﻛﻌﻈﻤﻲ ﺍﻟﻜﺘﻒ ﻭﻋﻈﻤﻲ ﺍﻟﻌﻀﺪﻳﻦ ﻭﻋﻈﻤﻲ ﺍﻟﻔﺨﺬﻳﻦ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻮﺟﺪ ﻣﻨﻪ ﺃﺭﺑﻌﺔ‬
‫ﻓﻘﻂ ﻛﻌﻈﺎﻡ ﺍﻟﺴﺎﻋﺪﻳﻦ ﻭﻋﻈﺎﻡ ﺍﻟﺴﺎﻗﲔ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻮﺟﺪ ﻣﻨﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻛﻌﻈﺎﻡ ﺍﻷﻧﺎﻣﻞ‪ ،‬ﻭﻋﻈﺎﻡ ﺍﻟﻜﻔﲔ ﻭﺍﻟﻘﺪﻣﲔ‪،‬‬
‫ﻭﻋﻈﺎﻡ ﺍﻷﺿﻼﻉ ﻭﺍﻟﻔﻘﺮﺍﺕ‪.‬‬
‫ﺛﺎﻟﺜﻬﺎ‪ :‬ﲝﺴﺐ ﺍﳌﻘﺪﺍﺭ‪ .‬ﻓﺈﻥ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻋﻈﻴﻢ ﺟﺪﹰﺍ ﻛﻌﻈﻤﻲ ﺍﻟﻔ ﺨﺬﻳﻦ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺻﻐﲑ ﺟﺪﹰﺍ ﻛﺎﻟﻌﻈﺎﻡ ﺍﻟﺴﻤﺴﻤﺎﻧﻴﺔ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺑﲔ ﻫﺬﻳﻦ ﺇﱃ ﺍﻟﺼﻐﺮ ﻛﻌﻈﺎﻡ ﺍﻷﻧﺎﻣﻞ‪ ،‬ﻭﻋﻈﺎﻡ ﺍﳌﺸﻂ ﻭﺍﻟﺮﺳﻎ‪ ،‬ﺃﻭ ﺇﱃ ﺍﻟﻌﻈﻢ ﻛﻌﻈﺎﻡ ﺍﻟﺴﺎﻗﲔ ﻭﺍﻟﺰﻧﺪﻳﻦ‪،‬‬
‫ﻭﺍﻟﻌﻀﺪﻳﻦ‪.‬‬
‫ﻭﻗﺪ ﻗﺴﻢ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻈﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﲝﺴﺐ ﺃﻣﻮﺭ ﺛﻼﺛﺔ‪ ،‬ﳓﻦ ﻧﻀﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﰲ ﲝﺚ ﳜﺼﻪ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺗﻘﺴﻴﻢ ﺍﻟﻌﻈﺎﻡ ﲝﺴﺐ ﻣﻨﻔﻌﺘﻬﺎ ﰲ ﺍﻟﺒﺪﻥ ﻗﺎﻝ ﺍﻟﺴﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻣﻦ ﺍﻟﻌﻈﺎﻡ‬
‫ﻣﺎ ﻗﻴﺎﺳﻪ ﻣﻦ ﺍﻟﺒﺪﻥ ﻗﻴﺎﺱ ﺍﻷﺳﺎﺱ ﻭﻋﻠﻴﻪ ﻣﺒﻨﺎﻩ ﻳﻌﺘﻤﺪ ﻣﺜﻞ ﻓﻘﺎﺭ ﺍﻟﺼﻠﺐ‪ ،‬ﻓﺈﻧﻪ ﺃﺳﺎﺱ ﺍﻟﺒﺪﻥ‪ ،‬ﻋﻠﻴﻪ ﻳﺒﲎ ﻛﻤﺎ ﺗﺒﲎ‬
‫ﺍﻟﺴﻔﻴﻨﺔ ﻋﻠﻰ ﺍﳋﺸﺒﺔ ﺍﻟﱵ ﺗﻨﺼﺐ ﻓﻴﻬﺎ ﺃﻭ ﹰﻻ‪ ...‬ﺇﱃ ﻗﻮ ﻟﻪ‪ :‬ﻭﲨﻠﺔ ﺍﻟﻌﻈﺎﻡ ﺩﻋﺎﻣﺔ‪ ،‬ﻭﻗﻮﺍﻡ ﺍﻟﺒﺪﻥ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﻗﺴﻢ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻈﺎﻡ ﻫﺎ ﻫﻨﺎ ﲝﺴﺐ ﻣﻨﻔﻌﺘﻬﺎ ﺇﱃ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‪:‬‬

‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﻣﺎ ﻗﻴﺎﺳﻪ ﻣﻦ ﺍﻟﺒﺪﻥ ﻗﻴﺎﺱ ﺍﻷﺳﺎﺱ ﻋﻠﻴﻪ ﻳﺒﲏ ﺍﻟﺒﺪﻥ ﻛﻤﺎ ﺗﺒﲎ ﺍﻟﺴﻔﻴﻨﺔ ﻋﻠﻰ ﺍﳋﺸﺒﺔ ﺍﻟﱵ ﺗﻨﺼﺐ‬
‫ﻓﻴﻬﺎ ﺃﻭ ﹰﻻ ﻭﻫﻲ ﺍﳋﺸﺒﺔ ﺍﻟﱵ ﺗﻮﺿﻊ ﺃﻭ ﹰﻻ ﰲ ﻭﺳﻂ ﺃﺳﻔﻞ ﺍﻟﺴﻔﻴﻨﺔ ﳑﺘﺪﺓ ﰲ ﻃﻮﳍﺎ ﻣﻦ ﺍﻟﻄﺮﻑ ﺇﱃ ﺍﻟﻄﺮﻑ‪ ،‬ﰒ ﺗﻮﺻﻞ ﻬﺑﺎ‬
‫ﺃﺿﻼﻉ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﺗﻮﺻﻞ ﺑﺘﻠﻚ ﺍﻷﺿﻼﻉ ﺑﺎﻗﻲ ﺧﺸﺒﻬﺎ‪ ،‬ﻛﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﻟﻌﻈﺎﻡ‪ .‬ﻭﻫﻮ ﻋﻈﻢ ﺍﻟﺼﻠﺐ‪ .‬ﻓﺈﻥ‬
‫ﺍﳌﺴﺘﻠﻘﻲ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻓﻴﻪ ﻋﻠﻰ ﻫﻴﺌﺔ ﺗﻠﻚ ﺍﳋﺸﺒﺔ ﰲ ﺗﻠﻚ ﺍﻟﺴﻔﻴﻨﺔ‪ .‬ﻭﺍﺗﺼﺎﻝ ﺃﺿﻼﻉ ﺍﻹﻧﺴﺎﻥ ﻬﺑﺬﺍ‬
‫ﺍﻟﻌﻈﻢ ﻛﺎﺗﺼﺎﻝ ﺃﺿﻼﻉ ﺍﻟﺴﻔﻴﻨﺔ ﺑﺘﻠﻚ ﺍﳋﺸﺒﺔ‪ ،‬ﻟﻜﻨﻬﻤﺎ ﳐﺘﻠﻔﺎﻥ ﰲ ﺷﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻠﻚ ﺍﳋﺸﺒﺔ ﲡﻌﻞ ﻗﻄﻌﺔ‬
‫ﻭﺍﺣﺪﺓ ﺃﻭ ﳛﻜﻢ ﺍﺗﺼﺎﻝ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺣﱴ ﺗﻜﻮﻥ ﻛﺎﻟﻘﻄﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻭﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻟﻴﺴﺖ ﻛﺬﻟﻚ ﺇﺫ ﻟﺒﻌﻀﻬﺎ ﻣﻔﺎﺻﻞ‬
‫ﺳﻠﺴﻠﺔ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺣﺮﻛﺔ ﺍﻧﺜﻨﺎﺀ ﻭﺍﻧﻌﻄﺎﻑ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺧﻠﻒ‪ ،‬ﻭﺇﱃ ﺟﺎﻧﺒﲔ‪.‬‬
‫ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﺗﻜﻮﻥ ﺑﻌﺾ ﻣﻔﺎﺻﻞ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺳﻬﻠﺔ ﺍﳌﻮﺍﺗﺎﺓ ﻟﻠﺤﺮﻛﺔ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺳﻠﺴﻠﺔ‪ ،‬ﻭﻻ‬
‫ﻛﺬﻟﻚ ﺍﻟﺴﻔﻴﻨﺔ ﻓﺈﻥ ﻭﺿﻊ ﻫﺬﻩ ﺍﳋﺸﺒﺔ ﻓﻴﻬﺎ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﺜﺒﺎﺕ‪ .‬ﻭﺇﳕﺎ ﻳﺘﻢ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﻄﻌﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﳏﻜﻤﺔ‬
‫ﻛﺎﻟﻘﻄﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻟﻠﺒﺪﻥ ﻛﺎﻷﺳﺎﺱ ﻟﻠﺒﻨﺎﺀ ﻻﻥ ﺍﻷﺳﺎﺱ ﻳﺒﲎ ﺃﻭ ﹰﻻ ﰒ ﻳﺒﲎ ﻋﻠﻴﻪ ﺑﺎﻗﻲ ﺃﺟﺰﺍﺀ‬
‫ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﰲ ﺍﻟﺒﺪﻥ‪.‬‬
 ‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻜﻢ ﻗﺪ ﺑﻴﻨﺘﻢ ﺃﻥ ﺍﻟﻌﻈﺎﻡ ﻛﻠﻬﺎ ﻛﺎﻷﺳﺎﺱ ﻭﺍﻟﺪﻋﺎﻣﺔ‪ ،‬ﻓﻠﻢ ﺟﻌﻠﺘﻢ ﺫﻟﻚ ﻫﺎ ﻫﻨﺎ ﺧﺎﺻﹰﺎ ﻬﺑﺬﺍ ﺍﻟﺼﻨﻒ‬
‫ﻣﻨﻬﺎ؟ ﻗﻠﻨﺎ‪ :‬ﺍﻟﺬﻱ ﺍﺧﺘﺺ ﺑﻪ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﺃﻧﻪ ﻛﺎﻷﺳﺎﺱ ﻭﺍﻟﺪﻋﺎﻣﺔ ﳉﻤﻴﻊ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺃﻣﺎ ﺳﺎﺋﺮ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻓﺈﳕﺎ ﻫﻲ ﻛﺬﻟﻚ‬
‫ﻟﻸﻋﻀﺎﺀ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﻣﺎ ﻗﻴﺎﺳﻪ ﻣﻦ ﺍﻟﺒﺪﻥ ﻗﻴﺎﺱ ﺍﺠﻤﻟﻦ ﻭﺍﻟﻮﻗﺎﻳﺔ ﻛﻌﻈﺎﻡ ﺍﻟﻴﺎﻓﻮﺥ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﺪﻣﺎﻍ ﺍﺣﺘﻴﺞ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻮﺿﻌﻪ ﰲ ﺃﻋﻠﻰ ﺍﻟﺒﺪﻥ ﳌﺎ ﻧﺬﻛﺮﻩ ﺑﻌﺪ‪ .‬ﻭﺟﻮﻫﺮﻩ ﺷﺪﻳﺪ ﺍﻟﻠﲔ‪ ،‬ﻓﻴﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﻘﺒﻮﻝ ﻟﻠﺘﻀﺮﺭ ﲟﺎ ﻳﻼﻗﻴﻪ‪ ،‬ﻭﻟﻮ‬
‫ﺑﺄﺩﱏ ﺿﻐﻂ ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﻮﻧﹰﺎ ﻋﻦ ﻣﻼﻗﺎﺓ ﻣﺎ ﻳﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﳛﻮﻁ ﻣﻦ ﲨﻴﻊ‬
‫ﺍﻟﻨﻮﺍﺣﻲ‪ .‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻌﻀﻮ ﻟﲔ‪ ،‬ﻭﺇﻻ ﱂ ﻳﻜﻦ ﻟﻪ ﻏﲎ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻮ ﺻﻠﺐ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﻛﻞ ﺟﻬﺔ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ‪ .‬ﻓﻴﻜﻮﻥ ﺍ ﻟﻐﺮﺽ ﺍﻷﻗﺼﻰ ﰲ ﺧﻠﻘﻪ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﻛﺎﳉﻨﺔ ﻟﻠﺪﻣﺎﻍ‪ .‬ﻭﻫﺬﻩ‬
‫ﺍﳌﻨﻔﻌﺔ ﻟﻴﺴﺖ ﺑﺎﻟﺬﺍﺕ ﻟﻠﺒﺪﻥ ﻛﻠﻪ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﻣﻨﻔﻌﺔ ﺍﻟﺼﻠﺐ ﺇﺫ ﻫﻲ ﻣﻨﻔﻌﺔ ﺑﺎﻟﺬﺍﺕ ﻟﻠﺒﺪﻥ ﻛﻠﻪ ﻛﻤﺎ ﺑﺎﻥ ﻋﻦ ﺃﻬﻧﺎ ﺃﺳﺎﺱ‬
‫ﻟﻠﺒﺪﻥ ﲜﻤﻠﺘﻪ ﻭﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻟﻠﺪﻣﺎﻍ ﻛﺎﻷﺿﻼﻉ ﻟﻠﻘﻠﺐ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺧﻠﻘﻪ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻣﺘﺼﻠﺔ ﻻ ﻓﺮﺝ ﺑﻴﻨﻬﺎ ﲞﻼﻑ ﺍﻷﺿﻼﻉ ﻣﻊ ﺃﻥ ﺍﻟﻘﻠﺐ ﺃﺷﺮﻑ‪ ،‬ﻓﻜﺎﻥ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺟﻨﺘﻪ ﺃﺷﺪ ﺻﻮﻧﹰﺎ ﻗﻠﻨﺎ‪ :‬ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻣﺮﺍﻥ‪ :‬ﺃﺣﺪﳘﺎ ﺃﻥ ﺍﻷﺿﻼﻉ ﻣﻮﺿﻮﻋﺔ ﺣﻴﺚ ﻳﻨﺎﳍﺎ ﺍﳊﺲ‪ ،‬ﻭﻻ‬
‫ﻛﺬﻟﻚ ﺍﻟﺮﺃﺱ ﻓﺈﻧﻪ ﻏﺎﺋﺐ ﻋﻦ ﺣﺮﺍﺳﺔ ﺍﳊﻮﺍﺱ‪ ،‬ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺣﺘﻴﺎﻁ ﰲ ﺗﻮﻗﻴﺘﻪ ﺃﻛﺜﺮ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺼﺪﺭ ﺍﺣﺘﻴﺞ ﻓﻴﻪ ﺇﱃ ﺣﺮﻛﺔ ﺍﻧﺒﺴﺎﻁ ﻭﺍﻧﻘﺒﺎﺽ ﺑﺈﺭﺍﺩﺓ ﻟﻴﺴﺖ ﻃﺒﻴﻌﻴﺔ ﻛﻤﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻭﺇﳕﺎ ﻳﺘﻢ ﺫﻟﻚ ﲞﻠﻘﺔ‬
‫ﺍﻟﻌﻀﻞ‪ .‬ﻭﳛﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻛﺒﲑﺓ ﺟﺪﹰﺍ ﻭﻛﺜﲑﺓ ﻷﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻋﺴﺮﺓ‪ ،‬ﻓﻠﻮ ﺟﻌﻠﺖ ﻋﻈﺎﻡ ﺍﻟﺼﺪﺭ‬
‫ﻣﺘﺼﻠﺔ ﺑﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻻﺣﺘﻴﺞ ﺇﱃ ﺧﻠﻘﺔ ﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﺰﻡ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﺍﻟﺜﻘﻞ ﻭﺍﻟﺜﺨﻦ‪ ،‬ﻓﺎﺣﺘﻴﺞ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺑﲔ ﻋﻈﺎﻣﻪ ﻓﺮﺝ ﻳﺘﺨﻠﻠﻬﺎ ﺍﻟﻌﻀﻞ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻟﺘﺨﻠﻞ ﺍﻟﻌﻀﻼﺕ ﺑﲔ ﺍﻷﺿﻼﻉ ﻣﻨﻔﻌﺔ ﺃﺧﺮﻯ ﻭﻫﻲ ﲢﻠﻞ ﺍﻟﺒﺨﺎﺭﺍﺕ ﻭﺛﺎﻟﺚ ﺍﻷﻗﺴﺎﻡ ﺍﳌﺬﻛﻮﺭﺓ‪ :‬ﺃﻥ ﻣﻦ ﺍﻟﻌﻈﺎﻡ‬
‫ﻣﺎ ﻗﻴﺎﺳﻪ ﻣﻦ ﺍﻟﺒﺪﻥ ﻗﻴﺎﺱ ﺍﻟﺴﻼﺡ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﺑﻪ ﺍﳌﺆﺫﻱ ﻛﺎﻟﺴﻨﺎﺳﻦ‪ .‬ﻭﻫﻲ ﻋﻈﺎﻡ ﻣﻮﺿﻮﻋﺔ ﻋﻠﻰ ﻇﻬﻮﺭ ﺍﻟﻔﻘﺮﺍﺕ ﻟﺘﻤﻨﻊ‬
‫ﻭﺻﻮﻝ ﺍﳌﺆﺫﻱ ﺑﻌﻘﺐ ﺍﳌﻼﻗﺎﺓ ﺇﱃ ﺍﻟﻔﻘﺮﺍﺕ‪ .‬ﻭﺍﺣﺘﻴﺞ ﺇﻟﻴﻬﺎ ﻷﻥ ﻇﻬﻮﺭ ﺍﻟﻔﻘﺮﺍﺕ ﻫﻮ ﺇﱃ ﺧﻠﻒ ﺍﻟﺒﺪﻥ ﻓﻴﻜﻮﻥ ﺣﻴﺚ ﻻ‬
‫ﺗﺸﻌﺮ ﺑﻪ ﺍﳊﻮﺍﺱ‪ .‬ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﺻﻴﺎﻧﺘﻬﺎ ﻣﻦ ﻫﻨﺎﻙ ﺷﺪﻳﺪﺓ‪ ،‬ﻓﺨﻠﻘﺖ ﻟﻪ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻭﻫﻲ ﲟﻨﺰﻟﺔ ﺍﻟﺰﻭﺍﺋﺪ ﺍﻟﱵ ﻫﻲ‬
‫ﻋﻠﻰ ﺣﺠﺎﺭﺓ ﺟﺪﺭﺍﻥ ﺍﻟﻘﻼﻉ ﻭﺃﺳﻮﺍﺭ ﺍﳌﺪﻥ ﺇﺫ ﺍﻟﻐﺮﺽ ﺑﺘﻠﻚ ﺍﻟﺰﻭﺍﺋﺪ ﻣﻨﻊ ﻭﺻﻮﻝ ﺻﺪﻣﺔ ﻣﺎ ﻳﻼﻗﻲ ﻣﻦ ﺗﻠﻚ ﺍﳊﺠﺎﺭﺓ‬
‫ﺍﳌﻨﺠﻨﻴﻖ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻟﻠﻔﻘﺮﺍﺕ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﻣﺎ ﻫﻮ ﺣﺸﻮ ﺑﲔ ﺍﳌﻘﺎﺻﻞ ﻟﺘﻤﻸ ﺍﻟﻔﺮﺝ ﻛﺎﻟﻌﻈﺎﻡ ﺍﻟﺴﻤﺴﻤﺎﻧﻴﺔ‪ .‬ﻭﻫﻲ ﻋﻈﺎﻡ ﺻﻐﲑﺓ ﺟﺪﹰﺍ ﺗﻮﺟﺪ‬
‫ﺑﲔ ﺍﻟﺴﻼﻣﻴﺎﺕ ﻓﺎﺋﺪﻬﺗﺎ‪ :‬ﻣﻨﻊ ﺍﻻﳒﺮﺍﺩ ﺍﻟﺬﻱ ﺗﻮﺟﺒﻪ ﻣﻼﻗﺎﺓ ﺃﺣﺪ ﺍﻟﻌﻈﻤﲔ ﺍﳌﺘﺤﺮﻛﲔ ﻟﻶﺧﺮ ﺇﺫ ﱂ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ‬
‫ﻏﻀﺎﺭﻳﻒ ﻟﺌﻼ ﻳﺜﻘﻞ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻟﻴﻤﻨﻊ ﻣﻴﻞ ﺍﻟﺴﻼﻣﻴﺎﺕ ﺇﱃ ﺍﳉﻬﺎﺕ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻷﺻﺎﺑﻊ ﻣﺴﺘﻘﻴﻤﺔ‪.‬‬
‫ﻫﺬﺍ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻮﻩ ﻭﺃﻣﺎ ﺃﻧﺎ ﻓﻴﻈﻬﺮ ﱄ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻻ ﻭﺟﻮﺩ ﳍﺎ‪.‬‬

‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺃﻥ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﻣﺎ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻼﻗﺔ ﻟﺒﻌﺾ ﺍﻷﻋﻀﺎﺀ ﻛﺎﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ‪ .‬ﻓﺈﻥ ﺍﻟﻔﺎﺋﺪﺓ ﻓﻴﻪ ﺃﻥ ﺗﺘﻌﻠﻖ ﺑﻪ‬
‫ﻋﻀﻼﺕ ﺍﳋﺪ ﻭﺍﻟﻠﺴﺎﻥ ﻷﻥ ﻓﻌﻞ ﺍﻟﻌﻀﻞ ﺇﳕﺎ ﻳﺘﻢ ﺑﺎﻟﺘﻘﻠﺺ ﺍﳉﺎﺫﺏ ﻟﻠﻌﻀﻮ ﻭﺍﻻﻧﺒﺴﺎﻁ ﺍﳌﺮﺧﻲ ﻟﻠﻮﺗﺮ ﺣﱴ ﻳﻨﺒﺴﻂ‬
‫ﺍﻟﻌﻀﻮ ﺍﳌﺘﺤﺮﻙ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻘﻠﺺ ﺟﻴﺪﹰﺍ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻀﻠﺔ ﻣﺘﺸﺒﺜﺔ ﲜﺴﻢ ﻳﻠﺒﺚ ﻋﻨﺪﻫﺎ‪ .‬ﻭﺇﻻ ﻛﺎﻥ ﺛﻘﻞ ﺍﳌﺮﺍﺩ‬
‫ﲢﺮﻳﻜﻪ ﺭﲟﺎ ﻏﻠﺐ ﺗﺸﺒﺚ ﺍﻟﻌﻀﻠﺔ ﻓﻨﺤﺎﻫﺎ ﻋﻦ ﻣﻮﺿﻌﻬﺎ ﻭﱂ ﻳﺘﺤﺮﻙ ﻫﻮ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﳝﻮﺕ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﺗﺘﺸﺒﺚ ﺑﻪ‬
‫ﺍﻟﻌﻀﻠﺔ ﺻﻠﺒﹰﺎ ﻭﺇﻻ ﻛﺎﻥ ﺭﲟﺎ ﳝﺘﺪ ﻋﻨﺪ ﻏﻠﺒﺔ ﺛﻘﻞ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﲢﺮﻳﻜﻪ‪.‬‬
‫ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻈﻤﹰﺎ ﺃﻭ ﺷﺒﻴﻬﹰﺎ ﺑﻪ ﻛﺎﻟﻐﻀﺎﺭﻳﻒ ﻭﻟﻮ ﺟﻌﻞ ﻫﺎ ﻫﻨﺎ ﻏﻀﺮﻭﻓﻴﹰﺎ ﻻﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺛﺨﻦ ﻳﻌﺘﺪ ﺑﻪ‪ .‬ﻭﺇﻻ‬
 ‫ﻛﺎﻥ ﺭﲟﺎ ﻳﻨﻌﻄﻒ ﻋﻨﺪ ﻗﻮﺓ ﺍﻟﺘﻘﻠﺺ ﺃﻭ ﻳﻨﻘﻄﻊ‪ .‬ﻭﻟﻮ ﺟﻌﻞ ﺛﺨﻴﻨﹰﺎ ﱂ ﳛﺘﻤﻠﻪ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻋﻈﻤﹰﺎ ﻟﻴﻤﻜﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺭﻗﻴﻘﹰﺎ‪.‬‬
‫ﻓﻬﺬﻩ ﻫﻲ ﺍﻷﻗﺴﺎﻡ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﻟﻠﻌﻈﺎﻡ ﺃﻗﺴﺎﻡ ﺃﺧﺮ ﲝﺴﺐ ﺍﳌﻨﻔﻌﺔ‪ .‬ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻮ ﲟﻨﺰﻟﺔ ﺍﳋﺸﺒﺔ ﺍﻟﱵ ﺗﺪﻓﻊ ﻬﺑﺎ ﻣﺎ ﳝﻴﻞ ﻣﻦ ﺍﻟﺒﻨﺎﺀ ﻭﳓﻮﻩ ﻟﻴﻤﻨﻌﻪ ﻣﻦ ﺇﲤﺎﻡ‬
‫ﺍﳌﻴﻞ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﻟﻌﻈﺎﻡ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻓﺈﻧﻪ ﳝﻨﻌﻬﺎ ﻋﻦ ﺍﳌﻴﻞ ﺇﱃ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻈﻢ ﺍﻟﻌﻘﺐ ﻓﺈﻧﻪ ﳝﻨﻌﻪ‬
‫ﻣﻴﻞ ﺍﻟﺒﺪﻥ ﻛﻠﻪ ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﺇﱃ ﺧﻠﻒ ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﳑﺮ ﻛﺎ ﺍﳌﻤﺮ ﻳﻨﻘﺬ ﻣﻦ ﺩﺍﺧﻞ ﺇﱃ ﺧﺎﺭﺝ ﻭﻣﻦ ﺧﺎﺭﺝ ﺇﱃ ﺩﺍﺧﻞ‬
‫ﻭﻳﻜﻮﻥ ﲟﻨﺰﻟﺔ ﺍﻟﺪﻫﻠﻴﺰ ﻛﻌﻈﺎﻡ ﺍﻷﻧﻒ ﻓﺈﻬﻧﺎ ﳑﺮ ﻟﻔﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﺍﳌﻨﺪﻓﻌﺔ ﺇﱃ ﺧﺎﺭﺝ‪ ،‬ﻭﺍﳍﻮﺍﺀ ﺍﳌﻨﺠﺬﺏ ﻋﻨﺪ ﺍﻻﺳﺘﻨﺸﺎﻕ‬
‫ﺇﱃ ﺩﺍﺧﻞ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻟﺘﺤﺴﲔ ﺍﳋﻠﻘﺔ ﻛﻌﻈﺎﻡ ﺍﻟﺰﻭﺝ ﻓﺈﻬﻧﺎ ﲤﻨﻊ ﺣﺼﻮﻝ ﺍﻟﺜﻠﻢ ﺍﻟﱵ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﻟﻴﻜﻮﻥ ﺳﻄﺢ ﻣﺎ‬
‫ﻋﻠﻴﻬﺎ ﻣﺴﺘﻮﻳﹰﺎ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺗﻘﺴﻴﻢ ﺍﻟﻌﻈﺎﻡ ﲝﺴﺐ ﲡﺎﻭﻳﻔﻬﺎ ﻣﺎ ﲢﺘﻮﻱ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﺠﺎﻭﻳﻒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﲨﻠﺔ‬
‫ﺍﻟﻌﻈﺎﻡ ﺩﻋﺎﻣﺔ ﻭﻗﻮﺍﻡ ﻟﻠﺒﺪﻥ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺇﳕﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻟﻠﺪﻋﺎﻣﺔ ﻓﻘﻂ ﺃﻭ ﻟﻠﻮﻗﺎﻳﺔ ﻭﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻟﺘﺤﺮﻳﻚ‬
‫ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﺧﻠﻖ ﻣﺼﻤﺘﺎﹰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺍﳌﺴﺎﻡ ﻭﺍﻟﻔﺮﺝ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ‪ ....‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻌﻈﺎﻡ ﻛﻠﻬﺎ ﻣﺘﺠﺎﻭﺭﺓ‬
‫ﻣﺘﻼﻗﻴﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻛﻞ ﻋﻀﻮ ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺟﺮﻣﻪ ﺧﻠﻞ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﻋﻤﻘﻪ ﻭﻫﺬﺍ ﺍﳋﻠﻞ ﺇﻥ ﱂ ﻳﻜﻦ ﳏﺴﻮﺳﹰﺎ ﲰﻲ‬
‫ﻣﺴﺎﻣﹰﺎ ﻭﻳﺴﻤﻰ ﻣﺎ ﻛﺎﻥ ﺧﻠﻠﻪ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﻛﺬﻟﻚ ﻣﺼﻤﺘﺎﹰ‪ ،‬ﻷﻧﻪ ﻣﺼﻤﺖ ﰲ ﺍﳊﺲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﳋﻠﻞ ﳏﺴﻮﺳﹰﺎ ﻓﺈﻣﺎ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻔﺮﻗﹰﺎ ﰲ ﺟﺮﻡ ﺍﻟﻌﻀﻮ ﻛﻤﺎ ﰲ ﻋﻈﻢ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻓﻴﺴﻤﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻈﻢ ﻛﺬﻟﻚ ﻫﺸﹰﺎ ﻣﺘﺨﻠﺨ ﻼﹰ‪ ،‬ﺃﻭ ﻻ‬
‫ﻳﻜﻮﻥ ﻣﺘﻔﺮﻗﹰﺎ ﰲ ﺟﺮﻣﻪ ﺑﻞ ﳎﺘﻤﻌﹰﺎ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻓﻴﺴﻤﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﻛﺬﻟﻚ ﳎﻮﻓﹰﺎ‪ .‬ﻭﻛﻞ ﻋﻈﻢ ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺻﻐﲑﹰﺍ ﺟﺪﹰﺍ ﻛﺎﻷﳕﻠﺔ ﺑﻞ ﻛﺎﻟﻌﻈﺎﻡ ﺍﻟﺴﻤﺴﻤﺎﻧﻴﺔ ﻓﻼ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﲡﻮﻳﻒ ﳏﺴﻮﺱ ﻷﻥ ﻫﺬﺍ ﻟﺼﻐﺮﻩ ﻳﺘﻤﻜﻦ ﺍﻟﻐﺬﺍﺀ ﻣﻦ‬
‫ﺍﻟﻨﻔﻮﺫ ﺇﱃ ﻗﻌﺮﻩ ﺑﺴﻬﻮﻟﺔ ﻟﻘﺼﺮ ﺍﳌﺴﺎﻓﺔ‪ ،‬ﺃﻭ ﻻ ﻳﻜﻮﻥ ﺻﻐﲑﹰﺍ‪ .‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺍﳊﺮﻛﺔ‪ ،‬ﺃﻭ ﺁﻟﺔ ﺍﻟﺪﻋﺎﻣﺔ‬
‫ﻭﺍﻟﻮﻗﺎﻳﺔ ﺃﻭ ﳎﻤﻮﻉ ﺍﻷﻣﺮﻳﻦ‪.‬‬
‫ﻭﺍﳊﺮﻛﺔ ﲢﻮﺝ ﺇﱃ ﺍﳋﻔﺔ ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺠﻮﻳﻒ‪.‬‬
‫ﻭﺍﻟﺪﻋﺎﻣﺔ ﻭﺍﻟﻮﻗﺎﻳﺔ ﳛﻮﺟﺎﻥ ﺇﱃ ﻗﻮﺓ ﺍﳉﺮﻡ‪ ،‬ﻭﺫﻟﻚ ﳛﻮﺝ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘﺠﻮﻳﻒ ﻭﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺍﻷﻣﺮﺍﻥ ﺭﻭﻋﻲ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﻭﺗﻜﻮﻥ ﺃﻛﺜﺮ ﺍﻟﻌﻨﺎﻳﺔ ﻣﺼﺮﻭﻓﺔ ﺇﱃ ﺍﻷﻫﻢ ﻣﻨﻬﺎ ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻈﻢ ﺃﺷﺪ‪ ،‬ﻓﻠﺬﻟﻚ ﺧﻠﻖ ﻋﻈﻢ‬
‫ﻼ ﻟﺘﻜﻮﻥ ﺧﻔﺘﻪ ﻛﺒﲑﺓ ﺇﺫ ﻣﻌﻈﻢ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﺇﳕﺎ ﻫﻮ ﺍﳊﺮﻛﺔ‪ .‬ﻭﺧﻠﻖ ﺍﻟﻌﻈﻢ‬ ‫ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻛﺜﲑ ﺍﻟﺘﺠﻮﻳﻒ ﻣﺘﺨﻠﺨ ﹰ‬
‫ﺍﻟﻮﺗﺪﻱ ﻣﺼﻤﺘﹰﺎ ﻟﺸﺪﺓ ﺍﳊﺎﺟﺔ ﻓﻴﻪ ﺇﱃ ﺍﻟﺪﻋﺎﻣﺔ ﻭﺍﻟﻮﻗﺎﻳﺔ ﻭﺍﻟﻮﺛﺎﻗﺔ ﻣﻊ ﻋﺪﻡ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳊﺮﻛﺔ‪ .‬ﻭﺧﻠﻖ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﻋﻈﻤﻲ ﺍﻟﺴﺎﻕ ﻭﺍﻟﺴﺎﻋﺪ ﺫﺍ ﲡﻮﻳﻒ ﻭﺍﺣﺪ ﻻﺟﺘﻤﺎﻉ ﺍﻟﻐﺮﺿﲔ ﻓﻴﻪ‪ .‬ﻷﻥ ﻋﻈﻢ ﺍﻟﺴﺎﻕ ﳎﻮﻓﹰﺎ ﳛﺘﺎﺝ ﺇﱃ ﻗﻮﺓ ﺍﳉﺮﻡ ﻟﻴﻜﻮﻥ‬
‫ﻗﻮﻳﹰﺎ ﻋﻠﻰ ﲪﻞ ﺍﻟﺒﺪﻥ ﻭﳛﺘﺎﺝ ﺇﱃ ﺍﳋﻔﺔ ﻷﺟﻞ ﺳﻬﻮﻟﺔ ﺍﳊﺮﻛﺔ‪ ،‬ﻓﻔﺎﺋﺪﺓ ﲡﻮﻳﻔﻪ ﺃﻥ ﻳﻜﻮﻥ ﺃﺧﻒ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺗﻮﺣﻴﺪ ﺍﻟﺘﺠﺰﻳﻒ‬
‫ﺃﻥ ﻳﺒﻘﻰ ﺟﺮﻣﻪ ﻗﻮﻳﹰﺎ ﻓﺘﺠﺘﻤﻊ ﺍﳋﻔﺔ ﻣﻦ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﰲ ﺍﻟﻘﻨﺎ ﻭﺍﻟﻘﺼﺐ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺟﻌﻞ ﲡﻮﻳﻔﻪ ﰲ ﺍﻟﻮﺳﻂ ﻭﺍﺣﺪﹰﺍ ﻟﻴﻜﻮﻥ ﺟﺮﻣﻪ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﻣﻮﺍﻗﻒ ﺍﻟﻐﺬﺍﺀ ﺍﳌﺘﻔﺮﻗﺔ‪ .‬ﺃﻣﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻳﻜﻮﻥ‬
‫ﰲ ﺍﻟﻮﺳﻂ ﻓﻸﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻗﺴﻤﺔ ﺍﻟﻐﺬﺍﺀ ﻋﺎﺩﻟﺔ‪.‬‬

‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺘﺠﻮﻳﻒ ﻟﻮ ﻣﺎﻝ ﺇﱃ ﺟﻬﺔ ﻟﻀﻌﻒ ﺟﺮﻡ ﺍﻟﻌﻈﻢ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺔ ﻓﻜﺎﻥ ﻳﺘﻬﻴﺄ ﻟﻼﻧﻜﺴﺎﺭ ﻣﻨﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﳉﻮﺍﻧﺐ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﻠﻬﺎ ﻣﺘﺴﺎﻭﻳﺔ ﰲ ﺍﻟﻘﻮﺓ ﱂ ﳝﻜﻦ ﺍﻻﻧﻜﺴﺎﺭ ﻣﻦ ﺟﻬﺔ ﻣﻨﻪ ﺃﻭﱃ ﻣﻨﻦ ﻏﲑﻫﺎ ﻓﻴﻜﻮﻥ ﺣﺼﻮﻟﻪ ﺃﻋﺴﺮ ﻭﻟﻮ‬
‫ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳉﻮﺍﻧﺐ ﺃﺿﻌﻒ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺬﻱ ﺿﻌﻒ ﻟﻮ ﺣﺪﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺼﻔﺎﺭﻳﻦ ﻭﳓﻮﻫﻢ ﳛﺰﻭﻥ‬
 ‫ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻥ ﺍﻻﻧﻜﺴﺎﺭ ﻣﻨﻪ ﺣﺰﹰﺍ ﻳﺴﲑﹰﺍ ﻓﻴﻨﻜﺴﺮ ﺍﳌﻨﺤﺰ ﻣﻦ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺃﺳﻬﻞ ﳑﺎ ﻟﻮ ﻛﺎﻥ ﺟﺮﻣﻪ ﻣﻦ ﻛﻞ‬
‫ﺟﺎﻧﺐ ﺑﺘﻠﻚ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﻟﺘﻌﻴﲔ ﻣﻮﺿﻊ ﻳﻜﻮﻥ ﺃﻭﱃ ﺑﺎﻻﻧﻜﺴﺎﺭ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻳﻜﻮﻥ ﻭﺍﺣﺪﹰﺍ ﻓﻸﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺜﲑﹰﺍ ﻟﻀﻌﻒ ﺟﺮﻡ ﺍﻟﻌﻈﻢ ﻷﺟﻞ ﲣﻠﺨﻠﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﻟﻴﻜﻮﻥ ﺟﺮﻣﻪ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﻣﻮﺍﻗﻒ ﺍﻟﻐﺬﺍﺀ ﺍﳌﺘﻔﺮﻗﺔ ﻣﻨﻪ ﻓﻬﻮ ﻣﺸﻜﻞ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻼﺯﻡ ﻟﻜﻮﻥ ﺍﻟﺘﺠﻮﻳﻒ‬
‫ﻏﲑ ﻭﺍﺣﺪ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑﹰﺍ ﻣﺘﻔﺮﻗﹰﺎ ﰲ ﺟﺮﻡ ﺍﻟﻌﻈﻢ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻪ ﺿﻌﻴﻔﹰﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻥ ﻣﻮﺍﻗﻒ ﺍﻟﻐﺬﺍﺀ ﺗﻜﻮﻥ ﻛﺜﲑﺓ ﻣﺘﻔﺮﻗﺔ‪ ،‬ﻓﺈﳕﺎ ﻳﻠﺰﻡ ﻟﻮ ﻛﺎﻥ ﺍﻟﺘﺠﻮﻳﻒ ﺻﻐﲑﹰﺍ ﺣﱴ ﻻ ﻳﺒﻘﻰ ﺍﻟﻮﺍﺣﺪ ﺑﺄﻥ ﻳﻜﻮﻥ ﻛﺎﻓﻴﹰﺎ‬
‫ﻼ ﻟﻔﺎﺋﺪﺓ ﺧﻠﻘﻪ ﺫﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ ﻋﻈﻴﻤﹰﺎ ﻟﻜﻮﻧﻪ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ‬ ‫ﰲ ﺍﻟﺘﻐﺬﻱ‪ ،‬ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑﹰﺍ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺗﻘﻠﻴ ﹰ‬
‫ﺍﻟﺸﻴﺦ ﻟﻠﻤﺦ ﺛﻼﺙ ﻓﻮﺍﺋﺪ‪ .‬ﺇﺣﺪﺍﻫﺎ ﺃﻥ ﻳﻐﺬ ﺍﻟﻌﻈﻢ ﻭﻗﺪ ﺗﻜﻠﻤﻨﺎ ﰲ ﺫﻟﻚ ﻓﻴﻤﺎ ﺳﻠﻒ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺃﻥ ﻳﺮﻃﺒﻪ ﺣﱴ ﻻ ﳚﻒ ﺑﺎﳊﺮﻛﺔ ﺣﺮﻛﺔ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮ ﻓﺎﺋﺪﺓ ﺍﻟﺘﺮﻃﻴﺐ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻓﺎﺋﺪﺓ ﺍﻟﺘﻐﺬﻳﺔ‪ .‬ﻷﻥ ﻓﺎﺋﺪﺓ‬
‫ﺍﻟﺘﻐﺬﻳﺔ ﻣﻌﻠﻮﻣﺔ‪ .‬ﺑﻞ ﻫﻲ ﻓﺎﺋﺪﺓ ﻣﺴﺘﻘﻠﺔ ﺑﻨﻔﺴﻬﺎ ﻓﻴﻜﻮﻥ ﺍﻟﺴﻜﻮﺕ ﻋﻨﻬﺎ ﻏﲑ ﻣﺴﺘﻘﺒﺢ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﻓﺎﺋﺪﺓ ﺍﻟﺘﺮﻃﻴﺐ‪ .‬ﻓﺈﻧﻪ‬
‫ﻗﺪ ﻳﻈﻦ ﺃﻧﻪ ﺿﺎﺭ ﺑﺎﻟﻌﻈﻢ ﻭﺧﺼﻮﺻﹰﺎ ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻪ ﻗﻮﻳﹰﺎ ﻷﻥ ﻗﻮﺓ ﺍﻟﻌﻈﻢ ﺗﺘﺒﻊ ﺻﻼﺑﺘﻪ‪ ،‬ﻭﺍﻟﺘﺮﻃﻴﺐ ﳝﻨﻊ‬
‫ﺍﻟﺼﻼﺑﺔ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻈﻢ ﻛﺎﳌﺼﻤﺖ ﻣﻊ ﻛﻮﻧﻪ ﳎﻮﻓﹰﺎ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﳑﺎ ﻻ ﺃﺛﺮ ﻟﻪ ﰲ ﺯﻳﺎﺩﺓ ﺍﻟﻘﻮﺓ ﻓﻼ ﻳﺼﻠﺢ ﺃﻥ ﺗﻜﻮﻥ ﻓﺎﺋﺪﺓ ﻓﻴﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺘﺠﻮﻳﻒ ﻳﻘﻞ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻮﻗﺎﻳﺔ ﺃﻛﺜﺮ ﻭﻳﻜﺜﺮ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳋﻔﺔ ﺃﻛﺜﺮ‪ .‬ﻫﺬﺍ ﻳﻌﺘﱪ ﲝﺴﺐ‬
‫ﺃﻣﻮﺭ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺍﺧﺘﻼﻑ ﻧﻮﻉ ﻋﻈﺎﻡ ﺍﻟﺒﺪﻥ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻓﺈﻥ ﻋﻈﻢ ﺍﻟﺴﺎﻕ ﳛﺘﺎﺝ ﺇﱃ ﺍﳋﻔﺔ ﺃﻛﺜﺮ ﻣﻦ ﻋﻈﻢ ﺍﻟﻔﺨﺬ ﻷﻥ ﺣﺎﺟﺘﻪ‬
‫ﺇﱃ ﺍﳊﺮﻛﺔ ﺃﻛﺜﺮ ﻣﻦ ﺣﺎﺟﺔ ﻋﻈﻢ ﺍﻟﻔﺨﺬ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺍﺧﺘﻼﻑ ﺍﻷﺑﺪﺍﻥ ﰲ ﺍﻟﻘﻮﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺪﻥ ﺍﻟﺬﻱ ﻋﻀﻠﻪ ﺿﻌﻴﻒ ﺍﳋﻠﻘﺔ ﳛﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﺎﻣﻪ ﺃﺧﻒ‪ .‬ﻟﺘﻤﻜﻦ ﺍﻟﻘﻮﺓ‬
‫ﺍﻟﻀﻌﻴﻔﺔ ﺇﻗﻼﳍﺎ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺒﺪﻥ ﺍﻟﻘﻮﻱ ﺍﻟﻌﻀﻞ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺍﺧﺘﻼﻑ ﺍﻷﺑﺪﺍﻥ ﰲ ﺍﻟﺴﻦ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﺦ ﺗﻀﻌﻒ ﻗﻮﺗﻪ ﻋﻦ ﲢﺮﻳﻚ ﺍﻟﺜﻘﻞ ﻓﺘﺤﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﺎﻣﻪ ﺃﺧﻒ‪ .‬ﻭﺫﻟﻚ‬
‫ﳛﺼﻞ ﺑﺴﺒﺐ ﲣﻠﺨﻞ ﺃﻋﻀﺎﺋﻪ ﻟﻘﻠﺔ ﺍﻏﺘﺬﺍﺋﻬﺎ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺍﺧﺘﻼﻑ ﻧﻮﻉ ﺍﳊﻴﻮﺍﻥ‪ .‬ﻓﺈﻥ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺒﻄﺶ ﻛﺎﻷﺳﺪ ﳛﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﺎﻣﻪ ﺷﺪﻳﺪﺓ ﺍﻟﻘﻮﺓ‪ ،‬ﺇﳕﺎ ﻳﻜﻮﻥ‬
‫ﻛﺬﻟﻚ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﲡﻮﻳﻔﻬﺎ ﻛﺒﲑﹰﺍ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻌﻈﺎﻡ ﺍﳌﺸﺎﺷﻴﺔ ﺧﻠﻘﺖ ﻛﺬﻟﻚ‪ ،‬ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻫﻲ ﺍﳌﻮﺿﻮﻋﺔ ﺣﺬﺍﺀ ﺛﻘﱯ ﺍﻷﻧﻒ‪ .‬ﻭﻫﻲ ﺷﺪﻳﺪﺓ ﺍﻟﺘﺨﻠﺨﻞ‪،‬‬
‫ﻭﺧﻠﻘﺖ ﻛﺬﻟﻚ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻟﺘﺘﻤﻜﻦ ﺃﺟﺰﺍﺅﻫﺎ ﻣﻦ ﺳﻬﻮﻟﺔ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻐﺬﺍﺀ ﻣﻊ ﺷﺪﺓ ﺣﺎﺟﺘﻬﺎ ﺇﱃ ﺍﳋﻔﺔ‪ ،‬ﻟﺌﻼ ﺗﺜﻘﻞ‬
‫ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻟﻴﺘﻤﻜﻦ ﻣﺎ ﳛﺘﺎﺝ ﺃﻥ ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺴﻴﻢ‪ ،‬ﻭﻓﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ ﺍﳌﺪﻓﻮﻋﺔ ﻣﻦ ﺟﻬﺔ ﺍﻷﻧﻒ ﻣﻦ ﺳﻬﻮﻟﺔ ﺍﻟﻨﻔﻮﺫ‪،‬‬
‫ﻭﻟﻴﻤﻜﻦ ﺃﻥ ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﻣﻦ ﺍﳍﻮﺍﺀ ﻗﺪﺭ ﺻﺎﱀ ﻟﻴﻔﻲ ﺑﺘﺮﻭﻳﺢ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﻣﺎ ﻳﺘﺼﻌﺪ ﻣﻌﻪ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﳊﺎﻣﻠﺔ ﻟﻠﺮﺍﺋﺤﺔ‬
‫ﻗﺪﺭ ﳚﻮﺯ ﻣﻌﻪ ﺇﺩﺭﺍﻛﻬﺎ‪ ،‬ﻭﺣﺎﺟﺔ ﺇﺩﺭﺍﻙ ﺍﻟﺮﺍﺋﺤﺔ ﺇﱃ ﲣﻠﺨﻞ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺃﻛﺜﺮ ﻣﻦ ﺣﺎﺟﺔ ﺗﺮﻭﻳﺢ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻷﻥ ﻫﺬﺍ‬
‫ﻼ ﰲ ﺯﻣﺎﻥ ﻃﻮﻳﻞ ﲝﻴﺚ‬ ‫ﻼ ﻗﻠﻴ ﹰ‬‫ﺍﻟﺘﺮﻭﻳﺢ ﻗﺪ ﻳﺘﻢ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻨﺎﻓﺬ ﰲ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺿﻴﻘﺔ ﺑﺄﻥ ﻳﻜﻮﻥ ﻧﻔﻮﺫ ﺍﳍﻮﺍﺀ ﻓﻴﻬﺎ ﻗﻠﻴ ﹰ‬
‫ﻳﻘﻞ ﺯﻣﺎﻥ ﺍﻟﻔﺘﺮﺓ ﺑﲔ ﻛﻞ ﺗﻨﻔﺴﲔ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺇﺩﺭﺍﻙ ﺍﻟﺮﺍﺋﺤﺔ‪ ،‬ﻓﺈﻥ ﺍﳊﺎﺳﺔ ﺇﳕﺎ ﺗﺪﺭﻙ ﺍﶈﺴﻮﺱ ﺇﺫﺍ ﻭﺭﺩ ﻣﻨﻪ ﰲ ﻭﻗﺖ‬
‫ﻭﺍﺣﺪ ﻗﺪﺭ ﻳﻌﺘﺪ ﺑﻪ‪.‬‬
‫ﻼ ﺟﺪﺍﹰ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺗﻘﻮﻯ ﺍﳊﺎﺳﺔ ﻋﻠﻰ ﺇﺩﺭﺍﻛﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﱂ‬ ‫ﻭ ﺃﻣﺎ ﺇﺫﺍ ﻭﺭﺩ ﺑﺎﻟﺘﺪﺭﻳﺞ؛ ﻓﺈﻥ ﺍﻟﻮﺍﺭﺩ ﰲ ﻛﻞ ﻭﻗﺖ ﻳﻜﻮﻥ ﻗﻠﻴ ﹰ‬
 ‫ﻳﺘﻌﺮﺽ ﺍﻟﺸﻴﺦ ﻫﺎ ﻫﻨﺎ ﻷﻣﺮ ﺍﻟﺘﺮﻭﻳﺢ ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﺮﺍﺋﺤﺔ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺍﳌﻔﺎﺻﻞ ﻭﺗﻘﺴﻴﻢ ﺍﻟﻌﻈﺎﻡ ﲝﺴﺒﻬﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻌﻈﺎﻡ ﻛﻠﻬﺎ ﻣﺘﺠﺎﻭﺭﺓ ﻣﺘﻼﻗﻴﺔ‪،‬‬
‫ﻭﻟﻴﺲ ﺑﲔ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﻭﺑﲔ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻣﺴﺎﻓﺔ ﻛﺒﲑﺓ ﺑﻞ ﰲ ﺑﻌﻀﻬﺎ ﻣﺴﺎﻓﺔ ﻳﺴﲑﺓ ﲤﻠﺆﻫﺎ ﻟﻮﺍﺣﻖ ﻏﻀﺮﻭﻓﻴﺔ‬
‫ﺃﻭ ﺷﺒﻴﻬﺔ ﺑﺎﻟﻐﻀﺮﻭﻓﻴﺔ ﺧﻠﻘﺖ ﻟﻠﻤﻨﻔﻌﺔ ﺍﻟﱵ ﻟﻠﻐﻀﺎﺭﻳﻒ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﺍﻟﺴﺒﺐ ﰲ ﺍﺣﺘﻴﺎﺝ ﺍﻟﺒﺪﻥ ﺇﱃ ﺍﳌﻔﺎﺻﻞ ﺃﻧﻪ ﻟﻮ ﺧﻠﻖ ﺍﻟﺒﺪﻥ ﺧﺎﻟﻴﹰﺎ ﻋﻦ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺒﺘﺔ ﻟﻜﺎﻥ ﺷﺪﻳﺪ ﺍﻟﻀﻌﻒ‪ ،‬ﻭﺍﻫﻲ ﺍﻟﻘﻮﺓ‬
‫ﻼ ﻋﻠﻰ ﻋﻈﻢ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺪﻥ ﻛﻠﻪ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻣﺎ ﻓﻴﻪ ﺫﻟﻚ‬ ‫ﻛﺎﻟﺪﻭﺩ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺸﺘﻤ ﹰ‬
‫ﻼ ﻋﻠﻰ‬‫ﺍﻟﻌﻈﻢ‪ ،‬ﻻ ﳝﻜﻦ ﺍﻧﺜﻨﺎﺅﻩ ﻭﺍﻧﻌﻄﺎﻓﻪ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺑﻐﲑ ﻋﻈﻢ ﺿﻌﻴﻒ ﺍﻟﺒﻨﻴﺔ ﻭﺍﻫﻲ ﺍﳊﺮﻛﺔ ﻓﻼ ﺑﺪ ﻭ ﺃﻥ ﻳﻜﻮﻥ ﻣﺸﺘﻤ ﹰ‬
‫ﻋﻈﺎﻡ ﻛﺜﲑﺓ‪ .‬ﻓﺈﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺒﺎﻋﺪﺓ ﻏﲑ ﻣﺘﺼﻠﺔ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻓﻴﻜﻮﻥ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻫﻴﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﻭﺃﺿﻌﻒ ﻛﺜﲑﹰﺍ ﻣﻦ ﺃﺑﺪﺍﻥ‬
‫ﻼ ﺑﺒﻌﺾ‪ ،‬ﻓﻴﻠﺰﻡ ﺫﻟﻚ ﺣﻮﺙ ﺍﳌﻔﺎﺻﻞ‪ ،‬ﻭﻛﻞ ﻣﻔﺼﻞ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻷﺣﺪ ﻋﻈﻤﻴﻪ ﺃﻥ‬ ‫ﺍﻟﺪﻭﺩ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﻣﺘﺼ ﹰ‬
‫ﻳﺘﺤﺮﻙ ﻭﺣﺪﻩ ﺣﺮﻛﺔ ﺳﻬﻠﺔ ﻇﺎﻫﺮﺓ‪ ،‬ﻭﻫﻮ ﺍﳌﻔﺼﻞ ﺍﻟﺴﻠﺲ ﻛﻤﻔﺼﻞ ﺍﳌﺮﻓﻖ ﻭﺍﻟﺮﻛﺒﺔ ﻭﺍﻟﺮﺳﻎ ﻭﺍﻟﺴﺎﻋﺪ‪ ،‬ﺃﻭ ﻻ ﻳﻜﻮﻥ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﲤﺘﻨﻊ ﺣﺮﻛﺔ ﺃﺣﺪ ﻋﻈﻤﻴﻪ ﻭﺣﺪﻩ ﻭﻟﻮ ﺣﺮﻛﺔ ﺧﻔﻴﺔ‪ .‬ﻭﻫﻮ ﺍﳌﻔﺼﻞ ﺍﳌﻮﺛﻖ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻭﻫﻮ‬
‫ﺍﳌﻔﺼﻞ ﺍﻟﻌﺴﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﲟﻮﺛﻖ ﻛﻤﻔﺼﻞ ﺍﻟﺮﺳﻎ ﻣﻊ ﺍﳌﺸﻂ ﻭﻛﻤﻔﺎﺻﻞ ﻋﻈﺎﻡ ﺍﳌﺸﻂ‪ .‬ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪.‬‬
‫ﻭﺃﻣﺎ ﺟﺎﻟﻴﻨﻮﺱ‪ ،‬ﻓﻘﺪ ﻗﺴﻢ ﺍﳌﻔﺎﺻﻞ ﺇﱃ ﻗﺴﻤﲔ ﻓﻘﻂ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﻟﺴﻠﺲ ﻭﻫﻮ ﺍﻟﺬﻱ ﻷﺣﺪ ﻋﻈﻤﻴﻪ ﺃﻥ ﻳﺘﺤﺮﻙ ﻭﺣﺪﻩ‬
‫ﺣﺮﻛﺔ ﻇﺎﻫﺮﺓ ﺳﻬﻠﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺍﳌﻮﺛﻖ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﺣﺮﻛﺔ ﺃﺣﺪ ﻋﻈﻤﻴﻪ ﻳﺴﲑﺓ ﻏﲑ ﻇﺎﻫﺮﺓ ﻭﻫﻮ ﺍﻟﺬﻱ ﲰﺎﻩ ﺍﻟﺸﻴﺦ‪ :‬ﺍﻟﻌﺴﺮ ﺍﻟﺬﻱ ﻟﻴﺲ‬
‫ﲟﻮﺛﻖ ﻓﻴﻜﻮﻥ ﺍﳌﻔﺼﻞ ﺍﳌﻮﺛﻖ ﺑﺎﺻﻄﻼﺡ ﺍﻟﺸﻴﺦ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺍﻟﻘﺴﻤﲔ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﳌﻮﺛﻖ ﻣﺎ ﻟﻴﺲ ﻷﺣﺪ ﻋﻈﻤﻴﻪ ﺃﻥ ﻳﺘﺤﺮﻙ ﻭﺣﺪﻩ ﺣﺮﻛﺔ ﻇﺎﻫﺮﺓ ﻟﺪﺧﻞ ﺍﳌﻮﺛﻖ ﻓﻴﻪ ﺑﺎﺻﻄﻼﺡ ﺍﻟﺸﻴﺦ‪.‬‬
‫ﻭﻛﺎﻥ ﻫﺬﺍ ﺃﻭﱃ‪.‬‬
‫ﻭﻗﺪ ﻗﺴﻢ ﺍﻟﺸﻴﺦ ﺍﳌﻔﺼﻞ ﺍﳌﻮﺛﻖ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻭﺫﻟﻚ ﻷﻥ ﻛﻞ ﻣﻔﺼﻞ ﻣﻮﺛﻖ‪ :‬ﻓﺈﻣﺎ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻓﻴﻪ ﻣﺪﺍﺧﻠﺔ ﻣﻦ ﻋﻈﻢ‬
‫ﰲ ﻋﻈﻢ ﻭﻫﻮ ﺍﳌﻠﺰﻕ‪ .‬ﺃﻭ ﺗﻜﻮﻥ ﻓﻴﻪ ﻣﺪﺍﺧﻠﺔ‪ :‬ﻓﺈﻣﺎ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻈﻤﲔ ﰲ ﺍﻵﺧﺮ‪ .‬ﻭﻫﻮ ‪ :‬ﺍﻟﺸﺄﻥ ﺃﻭ ﺍﻟﺪﺭﺯ‪.‬‬
‫ﺃﻭ ﻣﻦ ﺃﺣﺪﳘﺎ ﻓﻘﻂ‪ .‬ﻭﻫﻮ ‪ :‬ﺍﳌﺮﻛﻮﺯ‪.‬‬
‫ﻭﺍﳌﻠﺰﻕ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﺮﺽ‪ .‬ﻭﻫﻮ ﻛﻤﻔﺼﻞ ﻋﻈﻤﻲ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻋﻨﺪ ﺍﻟﺬﻗﻦ‪.‬‬
‫ﺃﻭ ﰲ ﺍﻟﻄﻮﻝ‪ .‬ﻭﻫﻮ ﻋﻨﺪﻩ ﻛﻤﺎ ﰲ ﻋﻈﻤﻲ ﺍﻟﺴﺎﻋﺪ‪ .‬ﻭﻋﻨﺪﻧﺎ ﻻ ﻳﺼﺢ‪ .‬ﻓﺈﻥ ﻋﻈﻤﻲ ﺍﻟﺴﺎﻋﺪ ﺑﻴﻨﻬﻤﺎ ﺧﻠﻞ ﻇﺎﻫﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻔﺼﻼﻥ ﺍﻵﺧﺮﺍﻥ‪ ،‬ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺗﺄﻟﻴﻔﻬﻤﺎ ﺗﺄﻟﻴﻒ ﺇﻟﺰﺍﻕ‪ ،‬ﻭﻻ ﺗﺄﻟﻴﻒ ﺷﺄﻥ‪ ،‬ﻭﺇﻻ ﱂ ﳝﻜﻦ ﺣﺮﻛﺔ ﺃﺣﺪ ﺍﻟﻌﻈﻤﲔ‬
‫ﻭﺣﺪﻩ‪ .‬ﻓﻴﻜﻮﻥ ﺍﳌﻔﺼﻞ ﻣﻮﺛﻘﺎﹰ‪ ،‬ﻓﻼ ﺑﺪ ﺇﺫﻥ ﻭﺃﻥ ﻳﻜﻮﻥ ﺗﺄﻟﻴﻔﻬﻤﺎ ﺗﺄﻟﻴﻒ ﺍﻟﺮﻛﺰ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺮﻛﺰ ﲝﻴﺚ ﳝﻨﻊ‬
‫ﺣﺮﻛﺔ ﺃﺣﺪ ﺍﻟﻌﻈﻤﲔ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﺷﺘﻤﺎﻝ ﺍﳊﻔﺮﺓ ﰲ ﻫﺬﻳﻦ ﺍﳌﻔﺼﻠﲔ ﻋﻠﻰ ﺍ ﻟﺰﺍﺋﺪﺓ ﻏﲑ ﺷﺪﻳﺪ‪.‬‬
‫ﻭﺍﻟﺰﺍﺋﺪﺓ ﰲ ﻫﺬﻳﻦ ﺍﳌﻔﺼﻠﲔ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻭﺍﺣﺪﺓ ﺃﻭ ﺃﻛﺜﺮ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻛﺜﲑﺓ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﳊﻔﺮﺓ ﻛﺒﲑﺓ ﺃﻳﻀﹰﺎ‬
‫ﺑﻌﺪﺩ ﺍﻟﺰﻳﺎﺩﺍﺕ‪.‬‬
‫ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺍﳌﻔﺼﻞ‪ :‬ﺍﳌﺪﺍﺧﻞ‪ .‬ﺳﻮﺍ ًﺀ ﻛﺎﻧﺖ ﺍﻟﺰﻳﺎﺩﺍﺕ ﻛﻠﻬﺎ ﰲ ﻋﻈﻢ ﻭﺍﺣﺪ ﻭﺍﳊﻔﺮ ﻛﻠﻬﺎ ﰲ ﺁﺧﺮ ﻛﻤﻔﺎﺻﻞ ﺍﻷﺿﻼﻉ‪.‬‬
‫ﺃﻭ ﻛﺎﻥ ﻛﻞ ﰲ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻈﻤﲔ ﺯﺍﺋﺪﺓ ﻭﺣﻔﺮﺓ ﻛﻤﺎ ﰲ ﻣﻔﺼﻞ ﺍﳌﺮﻓﻖ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺰﺍﺋﺪﺓ ﻭﺍﺣﺪﺓ ﻓﺎﳊﻔﺮﺓ ﺃﻳﻀﹰﺎ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻻ ﺑﺪ ﺃﻳﻀﹰﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻤﻘﻬﺎ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺗﻘﺘﻀﻴﻪ‬
‫ﺍﻟﺰﺍﺋﺪﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺰﺍﺋﺪﺓ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﻄﺮﻑ ﺍﻟﺬﻱ ﺗﻨﺘﻬﻲ ﺇﻟﻴﻪ ﳏﺪﺩﹰﺍ ﻓﻴﺴﻤﻰ‪ :‬ﻣﻨﻘﺎﺭﹰﺍ‪ .‬ﺃﻭ ﻻ ﻳﻜﻮﻥ ﳏﺪﺩﹰﺍ ﺑﻞ ﻏﻠﻴﻈﹰﺎ‬
 ‫ﻼ ﺃﻭ ﻗﺼﲑﹰﺍ‪ .‬ﻓﺈﻥ‬ ‫ﻣﺴﺘﺪﻳﺮﹰﺍ ﻓﻴﺴﻤﻰ ﺫﻟﻚ ﺍﻟﻄﺮﻑ ﺭﺃﺳﹰﺎ‪ .‬ﻭﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﱵ ﺗﻨﺘﻬﻲ ﺇﻟﻴﻪ‪ :‬ﻋﻨﻘﹰﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻌﻨﻖ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻃﻮﻳ ﹰ‬
‫ﻼ ﻓﺎﳊﻔﺮﺓ ﺍﻟﱵ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻋﻤﻴﻘﺔ‪ ،‬ﻭﺗﺴﻤﻰ ﺗﻠﻚ ﺍﳊﻔﺮﺓ‪ :‬ﺣﻘﹰﺎ ﻛﺤﻖ ﺍﻟﻔﺨﺬ‪ .‬ﻭﻳﺴﻤﻰ ﺫﻟﻚ‬ ‫ﻛﺎﻥ ﻃﻮﻳ ﹰ‬
‫ﺍﳌﻔﺼﻞ‪ :‬ﺍﳌﻔﺼﻞ ﺍﳌﻐﺮﻕ‪ .‬ﻷﻥ ﺍﻟﺰﺍﺋﺪﺓ ﺗﻜﻮﻥ ﻣﻐﺮﻗﺔ ﰲ ﺣﻔﺮﺗﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻨﻖ ﻗﺼﲑﺍﹰ‪ ،‬ﻓﺎﳊﻔﺮﺓ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺃﻳﻀﹰﺎ‬
‫ﻏﲑ ﻋﻤﻴﻘﺔ ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﳊﻔﺮﺓ‪ .‬ﻋﻴﻨﺎﹰ ﻛﻌﲔ ﺍﻟﻜﺘﻒ‪ .‬ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺍﳌﻔﺼﻞ‪ :‬ﺍﳌﻔﺼﻞ ﺍﳌﻄﺮﻑ‪ :‬ﻷﻥ ﺍﻟﺰﺍﺋﺪﺓ ﳌﺎ ﱂ ﺗﻜﻦ‬
‫ﻛﺜﲑﺓ ﺍﳌﺪﺍﺧﻠﺔ ﺻﺎﺭﺕ ﻛﺄﻬﻧﺎ ﰲ ﻃﺮﻑ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻌﻈﺎﻡ ﻛﻠﻬﺎ ﻣﺘﺠﺎﻭﺭﺓ ﻣﺘﻼﻗﻴﺔ‪ .‬ﻟﻮ ﻛﺎﻧﺖ ﻋﻈﺎﻡ ﺍﻟﺒﺪﻥ ﻣﺘﺒﺎﻋﺪﺓ ﻟﻜﺎﻥ ﺗﺮﻛﻴﺒﻪ ﻭﺍﻫﻴﹰﺎ ﺟﺪﹰﺍ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﺃﻭ ﹰﻻ‪.‬‬
‫ﻭﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﺗﺮﻛﻴﺐ ﻋﻈﺎﻡ ﺍﻟﺒﺪﻥ ﻛﻠﻪ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺟﺜﺔ‪ .‬ﻭﻳﺮﻳﺪ ﺑﻘﻮﻟﻪ‪ :‬ﺗﺮﻛﻴﺐ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﺍﻟﻌﻈﺎﻡ ﺍﳌﺮﻛﺒﺔ ﺇﺫ ﻧﻔﺲ‬
‫ﺗﺮﻛﻴﺒﻬﺎ ﻻ ﻳﻘﺎﻝ ﻟﻪ ﺟﺜﺔ‪ ،‬ﺇﺫ ﺍﻟﺘﺮﻛﻴﺐ ﻫﻮ ﻓﻌﻞ ﺍﳌﺮﻛﺐ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﺃﻭ ﹰﻻ‪.‬‬
‫ﻭﻧﻘﻮﻝ‪ :‬ﺍﻟﻌﻈﺎﻡ‪ :‬ﻣﻨﻬﺎ ﻣﺎ ﻫﻲ ﺻﻐﺎﺭ ﻓﻼ ﺗﺘﺼﻞ ﻬﺑﺎ ﻻﺣﻘﺔ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻲ ﻛﺒﺎﺭ‪ .‬ﻭﻫﺬﻩ ﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﻻﺣﻘﺔ ﻛﻌﻈﻤﻰ‬
‫ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ‪ ،‬ﻓﺈﻥ ﺃﺳﻔﻠﻬﻤﺎ ﻳﻠﺘﻘﻲ ﺑﻠﺠﺎﻡ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻏﲑ ﻻﺣﻘﺔ‪ ،‬ﻭﺃﻋﻼﳘﺎ ﺃﻳﻀﹰﺎ ﻟﻴﺲ ﻓﻴﻪ ﻻﺣﻘﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻜﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻫﻨﺎﻙ ﺯﺍﺋﺪﺗﺎﻥ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺰﺍﺋﺪﺓ ﻭﺍﻟﻼﺣﻘﺔ‪ ،‬ﺃﻥ ﺍﻟﺰﺍﺋﺪﺓ ﺗﻜﻮﻥ ﻣﻦ ﻧﻔﺲ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻫﻲ ﻟﻪ ﺯﺍﺋﺪﺓ‪ .‬ﻭﺍﻟﻼﺣﻘﺔ ﻋﻈﻢ ﺁﺧﺮ ﻳﺘﺼﻞ ﺑﻪ‬
‫ﺑﻠﺠﺎﻡ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﻌﻈﺎﻡ ﺍﻟﻜﺒﺎﺭ ﻣﺎ ﻟﻪ ﻻﺣﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﺇﻣﺎ ﰲ ﻃﺮﻓﻴﻪ ﻛﻤﺎ ﰲ ﻋﻈﻢ ﺍﻟﺴﺎﻕ‪ ،‬ﻭﻋﻈﻢ ﺍﻟﻔﺨﺬ‪ ،‬ﻭﻋﻈﻢ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ‪ .‬ﻭﺇﻣﺎ‬
‫ﰲ ﻃﺮﻑ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﻣﺎ ﰲ ﺍﻟﻄﺮﻑ ﺍﻷﻋﻠﻰ‪ ،‬ﻛﻤﺎ ﰲ ﻋﻈﻢ ﺍﻟﻌﻀﺪ‪ ،‬ﺃﻭ ﰲ ﺍﻟﻄﺮﻑ ﺍﻷﺳﻔﻞ ﻛﻤﺎ ﰲ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ‪.‬‬
‫ﻭﺳﻨﺘﻜﻠﻢ ﰲ ﻫﻴﺌﺔ ﻫﺬﻩ ﺍﻟﻠﻮﺍﺣﻖ ﻭﻣﻨﺎﻓﻌﻬﺎ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﻼﺋﻘﺔ ﺑﺬﻟﻚ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺑﻞ ﰲ ﺑﻌﻀﻬﺎ ﻣﺴﺎﻓﺔ ﻳﺴﲑﺓ ﲤﻠﺆﻫﺎ ﻟﻮﺍﺣﻖ ﻏﻀﺮﻭﻓﻴﺔ ﺃﻭ ﺷﺒﻴﻬﺔ ﺑﺎﻟﺮﻳﺎﻥ ﻏﻀﺮﻭﻓﻴﺔ‪ ،‬ﻟﻴﺲ ﻳﺮﻳﺪ ﻬﺑﺬﻩ ﺍﻟﻠﻮﺍﺣﻖ‪،‬‬
‫ﺍﻟﻠﻮﺍﺣﻖ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﺑﻞ ﻣﺎ ﻳﻜﻮﻥ ﻋﻨﺪ ﺃﻃﺮﺍﻑ ﺍﻟﻌﻈﺎﻡ ﻟﻴﻤﻨﻊ ﺣﻚ ﺃﺣﺪ ﺍﻟﻌﻈﻤﲔ ﻟﻶﺧﺮ‪ ،‬ﻭﻫﺬﻩ ﺗﺎﺭﺓ ﺗﻜﻮﻥ ﻏﻀﺎﺭﻳﻒ‬
‫ﻛﻤﺎ ﰲ ﻋﻈﺎﻡ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ ﺍﻟﻜﺒﺎﺭ‪ .‬ﻭﺗﺎﺭﺓ ﺗﻜﻮﻥ ﻏﲑ ﻏﻀﺎﺭﻳﻒ ﻛﺎﻟﻌﻈﺎﻡ ﺍﻟﺴﻤﺴﻤﺎﻧﻴﺔ ﺍﻟﱵ ﻣﻦ ﺍﺍﻟﺴﻼﻣﻴﺎﺕ‪ ،‬ﻓﺈﻬﻧﺎ‬
‫ﺧﻠﻘﺖ ﻫﻨﺎﻙ ﻟﻠﻤﻨﻔﻌﺔ ﺍﻟﱵ ﻟﻠﻐﻀﺎﺭﻳﻒ ﻭﻫﻲ ﲤﻨﻊ ﺍﻻﺣﺘﻜﺎﻙ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻧﺎ ﻣﺘﻮﻗﻔﻮﻥ ﰲ ﺛﺒﻮﺕ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬

‫ﺗﺸﺮﻳﺢ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺸﺮﺡ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ ﺗﻄﻠﻖ ﺗﺎﺭﺓﹰ‪ ،‬ﻭﺑﺮﺍﺩ ﻬﺑﺎ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﻛﻠﻬﺎ ﻭﺍﺧﺘﻠﻒ ﻷﻃﺒﺎﺀ‬
‫ﻓﻴﻬﺎ‪ .‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻌﺪ ﻣﻦ ﲨﻠﺘﻬﺎ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺃﻱ ﺍﳌﺸﻬﻮﺭ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳜﺮﺝ ﻋﻨﻬﺎ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻭﻳﻌﺪﻩ ﻣﻦ‬
‫ﻋﻈﺎﻡ ﺍﻟﻠﺤﻰ ﺍﻷﻋﻠﻰ‪.‬‬
‫ﻭﺃﻳﻀﹰﺎ‪ :‬ﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺪ ﻣﻦ ﲨﻠﺔ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ ﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳜﺮﺟﻬﺎ ﻋﻨﻬﺎ ﻭﺍﻟﻨﺰﺍﻉ ﰲ ﺫﻟﻚ ﳑﺎ ﻟﻴﺲ ﻟﻪ‬
‫ﻓﺎﺋﺪﺓ ﻳﻌﺘﺪ ﻬﺑﺎ‪.‬‬
‫ﻭﺗﺎﺭ ﹰﺓ ﻳﻄﻠﻖ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ‪ .‬ﻭﺑﺮﺍﺩ ﻬﺑﺎ ﻋﻈﺎﻡ ﺍﻟﻴﺎﻓﻮﺥ ﻓﻘﻂ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﻟﺸﻴﺦ ﻫﺎ ﻫﻨﺎ‪ .‬ﻷﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﻘﺘﺼﺮ‬
‫ﻋﻠﻰ ﺗﺸﺮﻳﺢ ﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ‪ .‬ﻭﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﺑﻌﺪ ﻫﺬﺍ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﰲ ﺗﺸﺮﻳﺢ ﻣﺎ ﺩﻭﻥ ﺍﻟﻘﺤﻒ‪ .‬ﺇﳕﺎ ﺫﻛﺮ ﻓﻴﻪ‬
‫ﺗﺸﺮﻳﺢ ﻣﺎ ﺳﻮﻯ ﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ‪ .‬ﻟﻜﻨﻪ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻋﻨﺪ ﺫﻛﺮﻩ ﻣﻨﺎﻓﻊ ﺗﻜﺜﲑ ﺍﻟﻌﻈﺎﻡ ﺇﳕﺎ ﺃﺭﺍﺩ ﺑﻌﻈﺎﻡ‬
 ‫ﺍﻟﻘﺤﻒ ﲨﻠﺔ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ‪ ،‬ﻷﻥ ﺍﳌﻨﺎﻓﻊ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻻ ﺗﺼﻠﺢ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﺎﻓﻊ ﺑﺘﻜﺜﲑ ﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ ﻓﻘﻂ‪ ،‬ﻛﻤﺎ‬
‫ﺳﺘﻌﺮﻓﻪ ﰲ ﺷﺮﺣﻨﺎ ﻟﻜﻼﻣﻪ ﻫﻨﺎﻙ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺫﻟﻚ ﻣﺴﺘﻘﺒﺢ ﰲ ﺍﻟﺘﺼﻨﻴﻒ‪ .‬ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ‬
‫ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺑﻴﺎﻥ ﻣﻨﺎﻓﻊ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ ﺃﻋﲏ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﻛﻠﻬﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﻣﻨﻔﻌﺔ‬
‫ﲨﻠﺔ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ ﻓﻬﻲ ﺃﻬﻧﺎ ﺟﻨﺔ ﻟﻠﺪﻣﺎﻍ‪ ،‬ﺳﺎﺗﺮﺓ ﻟﻪ‪ ،‬ﻭﻭﺍﻗﻴﺔ ﻣﻦ ﺍﻵﻓﺎﺕ‪ .‬ﻭﺃﻣﺎ ﺍﳌﻨﻔﻌﺔ ﰲ ﺧﻠﻘﻬﺎ ﻗﺒﺎﺋﻞ ﻛﺜﲑﺓ‪ ،‬ﻭﻋﻈﺎﻣﹰﺎ‬
‫ﻓﻮﻕ ﻭﺍﺣﺪﺓ‪ ....‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺸﻜﻞ ﺍﻟﻄﺒﻴﻌﻲ ﳍﺬﺍ ﺍﻟﻌﻈﻢ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻫﺎ ﻫﻨﺎ ﻟﺘﻜﺜﲑ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺳﺘﺔ ﻣﻨﺎﻓﻊ‪ :‬ﺍﳌﻨﻔﻌﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﺍﻵﻓﺔ ﺍﻟﻌﺎﺭﺿﺔ ﻻ ﺗﻌﻢ‪ .‬ﻭﺑﻴﺎﻥ ﻫﺬﺍ ﺃﻥ‬
‫ﺍﻟﻌﻈﻢ ﺍﻟﻮﺍﺣﺪ ﻻ ﻣﺎﻧﻊ ﻓﻴﻪ ﻣﻦ ﺳﺮﻳﺎﻥ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﺍﻵﻓﺎﺕ ﻛﺎﻟﺸﻖ ﻭﺍﻟﻌﻔﻮﻧﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪ .‬ﻭﻻ ﻛﺬﻟﻚ‬
‫ﻼ‪ :‬ﺇﺫﺍ ﺍﻧﺘﻬﻰ ﰲ ﻋﻈﻢ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﻮﺻﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﻏﲑﻩ‪ ،‬ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺴﺮﻳﺎﻥ ﰲ‬ ‫ﺍﻟﻌﻈﺎﻡ ﺍﻟﻜﺜﲑﺓ‪ .‬ﻷﻥ ﺍﻟﺼﺪﻉ ﻣﺜ ﹰ‬
‫ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻳﻠﻴﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻔﺼﻞ ﺍﻟﻮﺍﻗﻊ ﺑﻴﻨﻬﻤﺎ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﺯﻟﻚ ﺍﻟﺴﺮﻳﺎﻥ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺫﻟﻚ ﻣﻨﻔﻌﺔ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﳌﻔﺎﺻﻞ ﻧﺎﻓﻌﺔ ﻬﺑﺬﺍ ﺍﻟﻮﺟﻪ ﻛﺬﻟﻚ ﻫﻲ ﺃﻳﻀﹰﺎ ﺿﺎﺭﺓ ﺑﻮﺟﻪ ﺁﺧﺮ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺮﺃﺱ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻣﻦ ﻋﻈﺎﻡ ﻛﺜﲑﺓ ﻭﻋﺮﺽ ﻟﻮ ﺍﺣﺪ ﻣﻨﻬﺎ ﺻﺪﻉ ﺍﻧﺘﻬﻰ ﺇﱃ ﻃﺮﻓﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻨﻔﺘﺢ ﻟﺒﻄﻼﻥ ﺍﻻﺗﺼﺎﻝ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ‬
‫ﻼ ﲟﺎ ﺳﻮﻯ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬٍ ﺇﺫﺍ ﻋﺮﺽ ﺻﺪﻉ ﺑﺬﻟﻚ ﺍﻟﻘﺪﺭ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻪ ﻗﻠﻴ ﻼﹰ‪ ،‬ﺑﻘﻲ ﺍﻟﻌﻈﻢ ﻣﺘﺼ ﹰ‬
‫ﻣﻮﺿﻊ ﺍﻟﺼﺪﻉ ﻓﻼ ﺗﻨﻔﺘﺢ‪.‬‬
‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻀﺮﺭ ﻣﻨﺘﻒ ﰲ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ‪ ،‬ﻷﻥ ﻣﻔﺎﺻﻠﻬﺎ ﻣﺪﺭﻭﺯﺓ ﻓﺈﺫﺍ ﺍﻧﺼﺪﻉ ﻣﻨﻬﺎ ﻋﻈﻢ ﺑﻘﻲ ﻛﻞ ﺟﺰﺀ ﻣﻨﻪ‬
‫ﳏﻔﻮﻇﹰﺎ ﰲ ﻣﻮﺿﻌﻪ ﻟﺘﺸﺒﺜﻪ ﺑﺎﻟﻌﻈﺎﻡ ﺍﺠﻤﻟﺎﻭﺭﺓ ﻟﻪ‪.‬‬
‫ﻭﺍﳌﻨﻔﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺑﻌﺾ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﺘﺨﻠﺨﻞ ﻛﻌﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ ﻭﺑﻌﻀﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ‬
‫ﺍﻟﺼﻼﺑﺔ ﻛﺎﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪ .‬ﻭﺑﻌﻀﻬﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻪ ﻣﺘﻮﺳﻄﹰﺎ ﺑﲔ ﻫﺬﻳﻦ ﻛﻌﻈﺎﻡ ﺍﳉﺪﺭﺍﻥ‪ .‬ﻭﺍﳉﺪﺍﺭ ﺍﳌﻘﺪﻡ ﳚﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺃﻟﲔ‪ ،‬ﻭﺍﳌﺆﺧﺮ ﺃﺻﻠﺐ‪ ،‬ﻭﺍﻟﻠﺬﻳﻦ ﳝﻨﺔ ﻭﻳﺴﺮﺓ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﺼﻼﺑﺔ‪ .‬ﻭﺳﻨﺬﻛﺮ ﻣﻨﺎﻓﻊ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ‬
‫ﳛﺴﻦ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻤﻴﻊ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻟﻜﺎﻥ ﺍﳉﺰﺀ ﺍﻟﻠﲔ‬
‫ﻣﻨﻪ ﻣﻬﻴﺌﺎﹰ ﻟﻘﺒﻮﻝ ﺍﻵﻓﺎﺕ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻠﲔ ﺑﻨﻔﺴﻪ ﺳﻬﻞ ﺍﻟﻘﺒﻮﻝ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﺿﺖ ﻟﻪ ﺁﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﻈﻢ ﻭﺍﺣﺪﹰﺍ ﻬﺗﻴﺄ ﺍﻟﺒﺎﻗﻲ‬
‫ﻟﻼﻧﻔﻌﺎﻝ‪.‬‬

‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﲢﺎﺩ ﺍﻟﻌﻈﻢ ﺣﻴﻨﺌﺬٍ ﳏﻤﻮﺩﹰﺍ ﱂ ﳜﻠﻖ ﻟﻌﻈﺎﻡ ﺍﻟﺰﻧﺪﻳﻦ ﻭﺍﻟﺴﺎﻗﲔ ﻭﳓﻮﳘﺎ ﻟﻮﺍﺣﻖ‪ .‬ﺑﻞ ﻛﺎﻥ ﳜﻠﻖ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻈﺎﻡ ﻗﻄﻌﺔ ﻭﺍﺣﺪﺓ ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻗﻮﻳﺔ ﻓﻠﻮ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﳌﺎ ﻛﺜﺮﺕ‬
‫ﺃﺟﺰﺍﺅﻫﺎ‪ ،‬ﻷﻥ ﺫﻟﻚ ﳑﺎ ﻳﻀﻌﻒ ﻟﻪ ﺟﺮﻣﻬﺎ‪ ،‬ﻭﺣﻴﺚ ﱂ ﳜﻠﻖ ﻗﻄﻌﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻢ ﺃﻥ ﺫﻟﻚ ﻣﻊ ﺍﺧﺘﻼﻑ ﺍﻷﺟﺰﺍﺀ ﰲ ﺍﻟﺼﻼﺑﺔ‬
‫ﻭﺍﻟﻠﲔ ﳑﺎ ﻻ ﳚﻮﺯ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺟﺐ ﺗﻜﺜﲑ ﻋﻈﺎﻡ ﺍﻟﺮﺃ ﺱ ﺑﻌﺪﺩ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺬﻛﻮﺭ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻛﻼ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﳑﺎ ﻻ ﻳﺼﺢ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﻭﻝ‪ :‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻣﺘﺨﻠﺨﻼﹰ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺇﻣﺎ ﲝﺬﺍﺀ ﺍﳊﺲ ﻛﻌﻈﻢ ﺍﳉﺒﻬﺔ‪ ،‬ﺃﻭ ﻣﺴﺘﻮﺭﹰﺍ‬
‫ﺑﺎﻟﻠﺒﺎﺱ ﻋﺎﺩﺓ ﻛﻌﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ ﻭﺫﻟﻚ ﳑﺎ ﻳﻘﻠﻞ ﻗﺒﻮﻟﻪ ﻟﻶﻓﺎﺕ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻨﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻌﺎﺭﺿﺔ ﻟﻠﺬﻱ‬
‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺻﻠﺒﹰﺎ‪.‬‬
‫ﻭﻟﻴﺲ ﻟﻜﻢ ﺃﻥ ﺗﻘﻮﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺼﻠﺐ ﺗﻌﺮﺽ ﻟﻪ ﺍﻵﻓﺔ ﺣﻴﻨﺌﺬٍ ﺗﺎﺭﺓ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺗﺎﺭ ﹰﺓ ﻟﺴﺮﻳﺎﻥ ﻣﺎ ﻳﻌﺮﺽ ﻟﻠﺘﺨﻠﺨﻞ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻣﻮﺟﺐ ﻟﺘﻜﺜﲑ ﺁﻓﺎﺗﻪ ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺇﺫﺍ ﺳﻠﻢ ﻛﺎﻥ ﻫﻮ ﺑﻌﻴﻨﻪ ﺍﳌﻨﻔﻌﺔ ﺍﻷﻭﱃ‪.‬‬
‫ﻼ ﱂ ﻳﻜﻦ ﻟﺮﺃﺳﻪ ﺷﺆﻭﻥ ﺑﻞ ﻛﺎﻥ ﻣﻦ ﻋﻈﻢ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻤﻦ ﻭﺟﻮﻩ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻟﻔﺎﺿﻞ ﺃﺭﺳﻄﻮﻃﺎﻟﻴﺲ ﺣﻜﻰ ﺃﻥ ﺭﺟ ﹰ‬
 ‫ﻭﺍﺣﺪ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻣﻔﺴﺪﺓ ﳌﺎ ﻭﺟﺪ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ ﻭﺍﳉﺪﺍﺭﻳﻦ ﺍﻟﻠﺬﻳﻦ ﳝﻨﺔ ﻭﻳﺴﺮﺓ‪ .‬ﻓﺈﻥ ﺃﺟﺰﺍﺀﻩ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﳐﺘﻠﻔﺔ ﰲ‬
‫ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻠﲔ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻈﻤﺎ ﺍﻟﻴﺎﻓﻮﺥ ﻓﺈﻥ ﻣﻘﺪﻣﻬﻤﺎ ﺷﺪﻳﺪ ﺍﻟﻠﲔ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻨﻐﻤﺰ ﰲ ﺳﻦ ﺍﻟﻄﻔﻮﻟﺔ ﺑﺄﺩﱏ ﻣﺲ‪ ،‬ﻭﺃﻣﺎ ﺍﳉﺪﺭﺍﻥ ﻓﻸﻥ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻋﻨﺪ ﺛﻘﺐ ﺍﻷﺫﻥ ﺍﻟﺬﻱ ﻓﻴﻪ ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﺎﻗﻲ ﺃﺟﺰﺍﺋﻪ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻭﺟﻮﺏ‬
‫ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻳﻮﺟﺐ ﺗﻜﺜﲑ ﺍﻟﻌﻈﺎﻡ ﻟﻜﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻣﺘﻜﺜﺮﹰﺍ‪ .‬ﻭﺍﻟﻮﺍﻗﻊ ﲞﻼﻑ ﺫﻟﻚ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺗﻜﺜﺮ ﺍﻟﻌﻈﺎﻡ ﻭﺇﻥ ﻧﻔﻊ ﺑﺎﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻗﻠﺘﻢ ﻓﻬﻮ ﻳﻀﺮ ﻣﻦ ﺟﻬﺔ ﺃﻧﻪ ﻳﻀﻌﻒ ﺟﺮﻡ ﺍﻟﺮﺃﺱ‪ ،‬ﻓﻠﻢ ﻗﻠﺘﻢ ﺇﻥ ﻫﺬﺍ‬
‫ﺍﻟﻨﻔﻊ ﺭﺍﺟﺢ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻀﺮﺓ ﺣﱴ ﺗﺮﺍﻋﻰ ﰲ ﺍﳋﻠﻘﺔ ﺩﻭﻥ ﻫﺬﺍ ﺍﻟﻀﺮﺭ؟‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﻋﻈﺎﻡ ﺍﻟﺴﺎﻗﲔ ﻭﺍﻟﻔﺨﺬﻳﻦ ﻭﳓﻮﳘﺎ ﺇﳕﺎ ﻛﺜﺮﺕ ﺃﺟﺰﺍﺅﻫﺎ ﻟﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﺦ ﻣﺴﻠﻚ ﻳﻨﻔﺬ ﻓﻴﻪ‪،‬‬
‫ﻭﻫﻮ ﻣﻮﺿﻊ ﺍﻻﻟﺘﺤﺎﻡ ﻓﻼ ﻳﺪﻝ ﺗﻜﺜﺮﻫﺎ ﻋﻠﻰ ﺃﻥ ﺍﺧﺘﻼﻑ ﺍﻷﺟﺰﺍﺀ ﻳﻮﺟﺐ ﺗﻜﺜﲑ ﺍﻟﻌﻈﺎﻡ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺃﻣﺎ ﻣﺎ ﻗﻴﻞ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﻧﺎ ﻭﺇﻥ ﺳﻠﻤﻨﺎ ﺃﻥ ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ ﳚﺐ ﲣﻠﺨﻠﻬﺎ ﻣﻦ ﻋﻈﻢ ﺍﻟﺮﺃﺱ‪ ،‬ﻳﻘﻞ ﻗﺒﻮﳍﺎ‬
‫ﻟﻶﻓﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﲟﺎ ﻗﻠﺘﻢ ﻟﻜﻨﻬﺎ ﻻ ﳏﺎﻟﺔ ﺷﺪﻳﺪﺓ ﺍﻟﻘﺒﻮﻝ ﳌﺜﻞ ﺍﻟﻌﻔﻮﻧﺔ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻓﻠﻮ ﻛﺎﻥ ﺍﳉﻤﻴﻊ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻟﻜﺎﻥ ﺍﻟﺼﻠﺐ ﻣﻨﻪ ﻣﺴﺘﻌﺪﹰﺍ ﻟﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺑﺴﺒﺐ ﺍﻟﺴﺮﻳﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻗﻴﻞ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻵﺧﺮ‪.‬‬
‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﺃﻧﺎ ﻻ ﳕﺎﻧﻊ ﺇﻣﻜﺎﻥ ﺍﲢﺎﺩ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻟﻜﻨﺎ ﳕﻨﻊ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﻨﻴﺔ ﺣﻴﻨﺌﺬٍ ﻓﺎﺻﻠﺔ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻟﺬﻱ‬
‫ﻛﺎﻥ ﺭﺃﺳﻪ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ ﻗﺪ ﻛﺎﻥ ﻓﺎﺳﺪ ﺍﻟﺬﻫﻦ ﺭﺩﻱﺀ ﺍﻷﺧﻼﻕ‪ ،‬ﻷﺟﻞ ﺍﺣﺘﺒﺎﺱ ﺍﻷﲞﺮﺓ ﺍﻟﻜﺜﲑﺓ ﰲ ﺩﻣﺎﻏﻪ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﺍﻟﻮﺍﺟﺐ ﰲ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻟﻴﺲ ﺑﻜﺜﲑ ﲝﻴﺚ ﻳﻮﺟﺐ ﻟﺘﻜﺜﲑ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﲨﻠﺔ ﻋﻈﺎﻡ‬
‫ﺍﻟﺮﺃﺱ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﳌﺆﻟﻒ ﻣﻦ ﻋﻈﺎﻡ ﻛﺜﲑﺓ ﺇﳕﺎ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺿﻌﻔﻪ ﻛﺒﲑﺍﹰ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻔﺎﺻﻠﻪ ﻏﲑ ﻣﻮﺛﻘﺔ ﻛﺈﻳﺜﺎﻕ‬
‫ﺷﺆﻭﻥ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻬﺑﺬﺍ ﺍﻹﻳﺜﺎﻕ‪ ،‬ﻓﺈﻥ ﻣﺎ ﳛﺪﺛﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﻌﻒ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻗﺪﺭ ﻳﻌﺘﺪ ﺑﻪ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺗﻜﺜﲑ ﺃﺟﺰﺍﺀ ﻋﻈﺎﻡ ﺍﻟﺴﺎﻕ ﻭﺍﻟﺴﺎﻋﺪ ﻭﳓﻮﻫﺎ‪ .‬ﻟﻮ ﻛﺎﻥ ﻟﻨﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﻟﻜﺎﻥ ﺍﻟﻌﻈﻢ ﺍﻷﻛﱪ ﺍﶈﺘﺎﺝ ﺇﱃ‬
‫ﻏﺬﺍﺀ ﺃﻛﺜﺮ ﺃﺟﺰﺍﺅﻩ ﺃﻛﺜﺮ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﳌﺎ ﻛﺎﻥ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﺫﺍ ﻻﺣﻘﺘﲔ ﻭﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﺃﻋﻈﻢ ﻣﻨﻪ ﺑﻜﺜﲑ ﻭﻫﻮ ﺫﻭ‬
‫ﻻﺣﻘﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﺍﳌﻨﻔﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻣﻨﺎﻓﻊ ﺗﻜﺜﲑ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﺃﻥ ﻳﻜﻮﻥ ﳌﺎ ﻏﻠﻆ ﻣﻦ ﺍﻷﲞﺮﺓ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﻧﻔﻮﺫﻫﺎ ﰲ ﻣﺴﺎﻡ ﺍﻟﻌﻈﺎﻡ ﻃﺮﻳﻖ‬
‫ﺇﱃ ﺍﻟﺘﺤﻠﻞ ﻣﻦ ﺍﳋﻠﻞ ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﺍﻟﻘﻄﺎﻉ ﻭﺫﻟﻚ ﳑﺎ ﻻ ﻳﺘﺄﺗﻰ ﻟﻮ ﻛﺎﻥ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺪﻣﺎﻍ ﺗﻜﺜﺮ ﻓﻴﻪ‬
‫ﺍﻷﲞﺮﺓ‪ ،‬ﻭﺃﲞﺮﺗﻪ ﻏﻠﻴﻈﺔ‪ ،‬ﻭﺃﻣﺎ ﻛﺜﺮﻬﺗﺎ‪ ،‬ﻓﻸﻧﻪ ﻣﻮﺿﻮﻉ ﰲ ﺃﻋﻠﻰ ﺍﻟﺒﺪﻥ ﻓﻴﻜﻮﻥ ﺗﺼﻌﺪ ﺍﻟﺒﺨﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﻄﺒﻊ‪.‬‬
‫ﻭﺃﻣﺎ ﻏﻠﻈﻬﺎ ﻓﻸﺟﻞ ﺑﺮﻭﺩﺓ ﺍﻟﺪﻣﺎﻍ ﻭﺭﻃﻮﺑﺘﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﲞﺮﺓ ﻟﻮ ﺑﻘﻴﺖ ﰲ ﺩﺍﺧﻞ ﺍﻟﺮﺃﺱ ﻷﻓﺴﺪﺕ ﺍﻟﺬﻫﻦ‪ ،‬ﻭﺁﳌﺖ ﻭﺻﺪﻋﺖ‪ ،‬ﻭﺇﺧﺮﺍﺟﻬﺎ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻦ ﻣﻨﺎﻓﺬ ﻣﺘﺴﻌﺔ‬
‫ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﺮﺃﺱ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ ﻻﺣﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺛﻘﻮﺏ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻣﻮﻫﻦ ﻟﻪ‪ ،‬ﻣﻌﺪ ﻟﻪ ﻟﻼﻧﻜﺴﺎﺭ‪.‬‬
‫ﻭﺍﳌﻨﻔﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﳌﺎ ﳜﺮﺝ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺍﻟﻌﺼﺐ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﺗﻔﺮﻳﻘﻪ ﰲ ﺃﻋﻀﺎﺀ ﺍﻟﺮﺃﺱ ﻃﺮﻳﻖ ﺇﱃ ﺍﻟﻨﻔﻮﺫ‪،‬‬
‫ﻭﺫﻟﻚ ﰲ ﻓﺮﺝ ﺍﳌﻔﺎﺻﻞ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻈﻢ ﻭﺍﺣﺪﹰﺍ ﻟﻜﺎﻧﺖ ﺍﻟﺜﻘﻮﺏ ﺗﻀﻌﻔﻪ‪.‬‬

‫ﻭﺍﳌﻨﻔﻌﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﳌﺎ ﳚﺐ ﺃﻥ ﻳﺪﺧﻞ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﻷﻭﺭﺩﺓ ﻭﺍﻟﺸﺮﺍﻳﲔ ﻃﺮﻳﻖ‪ ،‬ﻭﻣﺴﻠﻚ ﰲ ﺧﻠﻞ‬
‫ﺍﳌﻔﺎﺻﻞ‪.‬‬
‫ﻭﺍﳌﻨﻔﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﳌﺎ ﻳﱪﺯ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻷﻡ ﺍﻟﻐﻠﻴﻈﺔ ﺇﱃ ﺧﺎﺭﺝ ﺍﻟﻘﺤﻒ ﻃﺮﻳﻖ ﻟﻴﺜﺒﺖ ﰲ ﻇﺎﻫﺮﻩ‪ ،‬ﻓﺘﺴﺘﻘﻞ ﺗﻠﻚ‬
 ‫ﺍﻷﻡ ﻋﻦ ﺍﻟﺪﻣﺎﻍ ﻓﻼ ﻳﺜﻘﻠﻪ ﻃﺮﻳﻖ ﰲ ﻣﺴﻠﻚ‪.‬‬
‫ﻭ ﺍﳌﻨﻔﻌﺔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻇﺎﻫﺮ ﺃﻬﻧﻤﺎ ﻷﺟﻞ ﺍﻟﻌﻈﺎﻡ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻓﻬﻲ ﻟﻠﺪﻣﺎﻍ‪ ،‬ﻭﺗﺘﻢ ﺑﺎﳌﻔﺎﺻﻞ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻓﻸﺟﻞ ﺍﳊﺲ ﺍﻟﺬﻱ ﰲ ﻇﺎﻫﺮ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺗﺘﻢ ﺃﻳﻀﹰﺎ ﺑﺎﳌﻔﺎﺻﻞ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳋﺎﻣﺴﺔ ﰒ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻓﻤﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﺪﻣﺎﻍ ﻭﺑﲔ ﻣﺎ ﻳﺪﺧﻞ ﻭﳜﺮﺝ ﻭﻳﺘﻢ ﺃﻳﻀﹰﺎ ﺑﺎﳌﻔﺎﺻﻞ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻣﻨﻔﻌﺘﺎﻥ ﻣﺸﺘﺮﻛﺘﺎﻥ ﺑﲔ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺑﲔ ﺷﻴﺌﲔ ﺁﺧﺮﻳﻦ‪ .‬ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺴﺦ ﺑﲔ ﺍﻟﻘﻄﺎﻉ‪.‬‬
‫ﻭﺍﻟﻨﺴﺨﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﺼﺤﻴﺤﺔ‪ .‬ﻷﻥ ﺍﻟﻘﻄﺎﻉ ﻫﻲ ﺍﻟﻌﻈﺎﻡ‪ .‬ﻭﻣﺎ ﻳﺪﺧﻞ ﻣﻦ ﺍﻷﻭﺭﺩﺓ ﻭﺍﻟﺸﺎﺭﺑﲔ‪ ،‬ﻭﻣﺎ ﳜﺮﺝ ﻣﻦ ﺍﻷﻋﺼﺎﺏ‬
‫ﻻ ﻧﻔﻊ ﻟﻪ ﰲ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺒﺘﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﺸﻜﻞ ﺍﻟﻄﺒﻴﻌﻲ ﻟﻠﺮﺃﺱ ﻗﺎﻝ ﺍ ﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﺸﻜﻞ ﺍﻟﻄﺒﻴﻌﻲ ﳍﺬﺍ ﺍﻟﻌﻈﻢ ﻫﻮ‬
‫ﺍﻻﺳﺘﺪﺍﺭﺓ ﻷﻣﺮﻳﻦ‪ ،‬ﻭﻣﻨﻔﻌﺘﲔ‪ ....‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﳌﺜﻞ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﺩﺭﻭﺯ ﺛﻼﺛﺔ ﺣﻘﻴﻘﻴﺔ‪.‬‬
‫ﻼ ﻃﺒﻴﻌﻴﺎﹰ‪ ،‬ﻭﺃﺷﻜﺎ ﹰﻻ ﻏﲑ ﻃﺒﻴﻌﻴﺔ ﺃﻣﺎ ﺷﻜﻠﻪ ﺍﻟﻄﺒﻴﻌﻲ ﻓﻬﻮ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﺪﻳﺮﹰﺍ ﺇﱃ ﻃﻮﻝ‬ ‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻟﻠﺮﺃﺱ ﰲ ﺍﻟﻄﻮﻝ ﺷﻜ ﹰ‬
‫ﻛﺎﻟﻜﺮﺓ ﺍﳌﻐﻤﻮﺭﺓ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻓﻴﻜﻮﻥ ﻟﻪ ﻧﺘﻮﺀﺍﻥ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﻩ ﻭ ﺃﻋﻈﻢ‪ .‬ﻭﺍﻵﺧﺮ ﺇﱃ ﺧﻠﻒ‪ ،‬ﻫﻮ ﺃﺻﻐﺮ‪.‬‬
‫ﺃﻣﺎ ﺍﺳﺘﺪﺍﺭﺗﻪ‪ :‬ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﳍﺎ ﻣﻨﻔﻌﺘﲔ‪ :‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﻟﺘﻜﻮﻥ ﻣﺴﺎﺣﺘﻪ ﺃﻋﻈﻢ ﻓﻴﻜﻮﻥ ﻣﺎ ﻳﺴﻌﻪ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻭﻏﲑﻩ ﺃﻛﺜﺮ‪،‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻛﻞ ﺟﺴﻤﲔ ﺗﺴﺎﻭﻯ ﳏﻴﻄﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺮﻯ ﻣﻨﻬﻤﺎ ﺃﻋﻈﻢ ﻣﺴﺎﺣﺔ ﻣﻦ ﻏﲑﻩ‪ .‬ﻭﻻ ﻳﻠﻴﻖ ﻬﺑﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻗﺎﻣﺔ‬
‫ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﻫﺬﺍ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻘﺮﺑﻪ ﺇﱃ ﺍﻟﺬﻫﻦ‪ .‬ﺃﻥ ﺍﳉﺴﻢ ﺍﳌﺨﺮﻭﻁ ﺍﻟﺸﻜﻞ ﺍﻟﻜﺮﻯ ﺃﻗﻞ ﻣﺴﺎﺣﺔ ﻣﻦ ﺍﳌﻜﻌﺐ ﻭﺍﳌﻜﻌﺐ ﺃﻗﻞ ﻣﺴﺎﺣﺔ ﻣﻦ ﺍﻟﺬﻱ‬
‫ﲢﻴﻂ ﺑﻪ ﻗﻮﺍﻋﺪ ﳐﻤﺴﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻗﻞ ﻣﺴﺎﺣﺔ ﻣﻦ ﺍﻟﺬﻱ ﻗﻮﺍﻋﺪﻩ ﻣﺴﺪﺳﺔ‪ .‬ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﻗﺮﺏ ﺷﻜﻠﻪ ﻣﻦ ﺍﻟﺸﻜﻞ‬
‫ﺍﻟﻜﺮﻯ ﻛﺎﻧﺖ ﻣﺴﺎﺣﺘﻪ ﺃﻋﻈﻢ ﻻ ﳏﺎﻟﺔ‪ .‬ﻓﺎﻟﻜﺮﻯ ﻻ ﳏﺎﻟﺔ ﺃﻛﱪ ﻣﻦ ﲨﻴﻊ ﺍﻷﺟﺴﺎﻡ ﺃﻋﲏ ﺑﺬﻟﻚ ﺇﺫﺍ ﺗﺴﺎﻭﺕ ﺍﻹﺣﺎﻃﺔ‪.‬‬
‫ﻭﳝﻜﻨﻚ ﺍﻣﺘﺤﺎﻥ ﻫﺬﺍ ﺑﺎﻟﺴﻄﻮﺡ ﻓﺈﻥ ﺍﳌﺜﻠﺚ ﺃﺻﻐﺮ ﻣﻦ ﺍﳌﺮﺑﻊ‪ ،‬ﻭﻫﻮ ﺃﺻﻐﺮ ﻣﻦ ﺍﳌﺨﻤﺲ ﻭﻛﺬﻟﻚ ﻛﻠﻤﺎ ﻗﺮﺏ ﻣﻦ ﺍﻟﺪﺍﺋﺮﺓ‬
‫ﻛﺎﻥ ﺃﻋﻈﻢ ﳑﺎ ﻫﻮ ﺃﺑﻌﺪ ﻋﻨﻬﺎ‪ .‬ﻓﺘﻜﻮﻥ ﺍﻟﺪﺍﺋﺮﺓ ﺃﻭ ﺳﻊ ﺍﳌﺴﻄﺤﺎﺕ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻔﺎﺋﺪﺓ ﺗﻌﻮﺩ ﺇﱃ ﻣﺎ ﳛﻮﻳﻪ ﺍﻟﻌﻈﻢ‪ ،‬ﻻ ﺇﱃ ﺍﻟﻌﻈﻢ‬
‫ﻧﻔﺴﻪ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﻟﺘﻜﻮﻥ ﺃﺑﻌﺪ ﻋﻦ ﻗﺒﻮﻝ ﺍﻵﻓﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﳑﺎ ﻟﻪ ﺯﺍﻭﻳﺔ‪ .‬ﺇﺫ ﺍﻟﺰﺍﻭﻳﺔ ﻟﻴﺲ ﳍﺎ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﻣﺎ ﻳﻘﻮﻳﻬﺎ ﻋﻠﻰ ﻣﻘﺎﻭﻣﺔ‬
‫ﺍﳌﺼﺎﺩﻡ‪ .‬ﻭﻟﺬﻟﻚ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺫﺍ ﺯﻭﺍﻳﺎ ﻓﺈﻥ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﺍﻟﺘﻜﺴﺮ ﻳﻜﻮﻥ ﺃﻭ ﹰﻻ ﰲ ﺯﻭﺍﻳﺎﻩ‪ .‬ﻭﺍﳉﺴﻢ ﺍﻟﻜﺮﻯ‬
‫ﺟﻮﺍﻧﺒﻪ ﻛﻠﻬﺎ ﻣﺘﺴﺎﻭﻳﺔ‪ ،‬ﻓﻠﻴﺲ ﻋﺮﻭﺽ ﺍﻟﻔﺴﺎﺩ ﻟﻪ ﻣﻦ ﺟﻬﺔ ﺃﻭﱃ ﻣﻦ ﻋﺮﻭﺿﻪ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻭﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺗﻌﻮﺩ ﺇﱃ‬
‫ﻧﻔﺲ ﺍﻟﻌﻈﻢ‪ .‬ﻭﺫﻛﺮ ﻟﻄﻮﻝ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻣﻨﻔﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻷﻋﺼﺎﺏ ﺍﻟﺪﻣﺎﻏﻴﺔ ﻣﻮﺿﻮﻋﺔ ﰲ ﺍﻟﻄﻮﻝ‪ .‬ﺃﻋﲏ ﻣﺮﺗﺒﺔ‬
‫ﻛﻞ ﺯﻭﺝ ﺑﻌﺪ ﺁﺧﺮ ﺇﱃ ﺧﻠﻒ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻋﺼﺎﺏ ﺳﺒﻌﺔ ﺃﺯﻭﺍﺝ‪ .‬ﻓﺈﺫﺍ ﻋﺪﺩﻧﺎ ﻣﺎ ﻳﻘﻊ ﻣﻨﻬﺎ ﰲ ﺍﻟﻄﻮﻝ ﻭﺟﺪﻧﺎ ﺳﺒﻌﺔ‪ .‬ﻭﺇﺫﺍ ﻋﺪﺩﻧﺎ ﻣﺎ ﻳﻘﻊ ﰲ ﺍﻟﻌﺮﺽ ﻭﺟﺪﻧﺎ‬
‫ﺫﻟﻚ ﻋﺼﺒﺘﲔ ﻓﻘﻂ‪ .‬ﻓﺘﻜﻮﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻄﻮﻝ ﻷﺟﻞ ﺍﻷﻋﺼﺎﺏ ﺃﻛﺜﺮ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻭﻫﺎ ﻫﻨﺎ ﺳﺒﺐ ﺁﺧﺮ ﻷﺟﻠﻪ ﺻﺎﺭ ﺷﻜﻞ ﺍﻟﺮﺃﺱ ﻫﻜﺬﺍ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻣﻌﻈﻢ ﺍﻟﻐﺮﺽ ﺑﻌﻈﺎﻡ ﺍﻟﺮﺃﺱ ﺇﳕﺎ ﻫﻲ ﻭﻗﺎﻳﺔ‬
‫ﻟﻠﺪﻣﺎﻍ‪ .‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻪ ﻛﺎﳉﻨﺔ‪ .‬ﻭﺇﳕﺎ ﻳﺘﻢ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﳏﻴﻄﹰﺎ ﺑﻪ ﻣﻦ ﻛﻞ ﺟﻬﺔ ﻭﺷﻜﻞ ﺍﻟﺪﻣﺎﻍ ﻣﺴﺘﺪﻳﺮ ﺇﱃ‬
‫ﻃﻮﻝ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺷﻜﻞ ﻣﺎ ﳛﻴﻂ ﺑﻪ ﻛﺬﻟﻚ ﻭﺇﻻ ﻛﺎﻥ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻏﲑ ﳏﺘﺎﺝ ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﻮﻗﺎﻳﺔ‪ ،‬ﺃﻭ ﻧﻘﺼﺎﻥ ﺗﺆﺩﻱ ﺇﱃ‬
‫ﺍﻧﻀﻐﺎﻁ ﺍﻟﺪﻣﺎﻍ ﻭﺇﳕﺎ ﻛﺎﻥ ﺷﻜﻞ ﺍﻟﺪﻣﺎﻍ ﻣﺴﺘﺪﻳﺮﹰﺍ ﺇﱃ ﻃﻮﻝ‪ .‬ﺃﻣﺎ ﺍﺳﺘﺪﺍﺭﺗﻪ ﻓﻜﻤﺎ ﻗﻠﻨﺎ ﰲ ﺍﻟﻌﻈﺎﻡ ﻭﺃﻣﺎ ﻃﻮﻟﻪ‪ ،‬ﻓﻸﻧﻪ‬
‫ﳏﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺛﻼﺛﺔ ﺑﻄﻮﻥ‪ .‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺒﻄﻮﻥ ﻣﻮﺿﻮﻋﺔ ﰲ ﻃﻮﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﳛﻮﺝ ﺇﱃ ﺯﻳﺎﺩﺓ ﰲ ﻃﻮﻟﻪ‪ .‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻣﺴﺘﺪﻳﺮﹰﺍ ﺇﱃ ﻃﻮﻝ ﻓﺼﻮﻟﻪ ﻣﺎ ﺑﲔ ﻣﻘﺪﻣﻪ ﻭﻣﺆﺧﺮﻩ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻧﺘﻮﺀﺍﻥ ﺃﺣﺪﳘﺎ ﺇﱃ ﻗﺪﺍﻡ ﻭﺍﻵﺧﺮ‬
‫ﺇﱃ ﺧﻠﻒ‪ ،‬ﻭﺧﻠﻖ ﻧﺘﻮﺀﻩ ﺍﳌﻘﺪﻡ ﺃﻋﻈﻢ ﻷﻥ ﻣﺎ ﳛﻴﻂ ﺑﻪ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺃﻛﱪ ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻟﻠﺤﺲ‬
‫ﻭﻣﺆﺧﺮﻩ ﳛﻔﻆ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺍﶈﺴﻮﺱ ﺇﳕﺎ ﻳﻨﺘﻔﺶ ﰲ ﺷﻲﺀ ﻟﻪ ﻣﺴﺎﺣﺔ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﺍﳌﻌﺎﱐ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺷﻜﺎﻝ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﻄﺒﻴﻌﻲ ﻓﺴﻨﺬﻛﺮﻫﺎ ﺑﻌﺪ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﻟﻪ ﻧﺘﻮﺀﺍﻥ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺇﱃ ﺧﻠﻒ ﻟﻴﻘﻴﺎ ﺍﻷﻋﺼﺎﺏ ﺍﳌﻨﺤﺪﺭﺓ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﻫﺬﻳﻦ ﺍﻟﻨﺘﻮﺀﻳﻦ ﺃﻬﻧﻤﺎ ﺳﺎﺗﺮﺍﻥ ﻭﻻ‬
‫ﺷﻚ ﺃﻥ ﺍﻟﺴﺎﺗﺮ ﺇﺫﺍ ﻛﺎﻥ ﳏﺪﺑﹰﺎ ﻛﺎﻧﺖ ﻭﻗﺎﻳﺘﻪ ﺃﰎ ﻷﻥ ﻣﻼﻗﺎﺓ ﻣﺎ ﻳﺼﺎﺩﻣﻪ ﻳﻜﻮﻥ ﲜﺰﺀ ﺃﻗﻞ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻧﻔﻌﺎﻟﻪ ﻋﻨﻪ ﺃﺿﻌﻒ‪.‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻋﺪﺩ ﺩﺭﻭﺯ ﺍﻟﺮﺃﺱ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﺷﻜﻠﻪ ﻃﺒﻴﻌﻲ ﻭﻫﻴﺄﻬﺗﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﳌﺜﻞ ﻫﺬﺍ‬
‫ﺍﻟﺸﻜﻞ ﺩﺭﻭﺯ‪ .‬ﺛﻼﺛﺔ ﺣﻘﻴﻘﻴﺔ‪ ،‬ﻭﺩﺭﺯﺍﻥ ﻛﺎﺫﺑﺎﻥ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺃﺷﻜﺎﻝ ﺍﻟﺮﺃﺱ ﻏﲑ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻓﻬﻲ ﺛﻼﺛﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺇﳕﺎ ﻳﺘﻜﻠﻢ ﰲ ﺗﺸﺮﻳﺢ ﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ‪ .‬ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻧﺬﻛﺮﻫﺎ ﻫﺎ ﻫﻨﺎ‪.‬‬
‫ﺩﺭﻭﺯ ﺍﻟﺮﺃﺱ ﲬﺴﺔ ﺩﺭﻭﺯ‪ :‬ﺛﻼﺛﺔ ﻣﻨﻬﺎ ﺣﻘﻴﻘﻴﺔ‪ ،‬ﺃﻋﲏ ﺑﺬﻟﻚ ﺃﻬﻧﺎ ﺩﺭﻭﺯ ﺣﻘﻴﻘﻴﺔ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺪﺭﻭﺯ ﺇﳕﺎ ﲢﺪﺙ ﻣﻦ ﻣﺪﺍﺧﻠﺔ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻈﻤﲔ ﰲ ﺍﻵﺧﺮ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﺣﱴ ﺗﻜﻮﻥ ﻛﻤﻨﺸﺎﺭﻳﻦ ﺃﺩﺧﻠﺖ ﺯﻭﺍﺋﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﰲ ﺣﻔﺮ‬
‫ﺍﻵﺧﺮ ﻭﻛﺄﻬﻧﺎ ﺃﺻﺎﺑﻊ ﻗﺼﺎﺭ ﺃﺩﺧﻠﺖ ﻛﻞ ﺇﺻﺒﻊ ﺑﲔ ﺇﺻﺒﻌﲔ ﳑﺎ ﻳﻘﺎﺑﻠﻬﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺪﺭﻭﺯ ﻛﺬﻟﻚ‪ .‬ﻭﲰﻴﺖ ﺩﺭﻭﺯﹰﺍ ﺗﺸﺒﻴﻬﹰﺎ ﳍﺎ‬
‫ﺑﺪﺭﺯ ﺍﳋﻴﺎﻃﺔ‪ .‬ﻟﻜﻨﻬﺎ ﲣﺎﻟﻒ ﺗﺮﻛﻴﺐ ﺍﳌﻨﺸﺎﺭﻳﻦ ﻭﺍﻷﺻﺎﺑﻊ‪ ،‬ﺑﺄﻥ ﺍﳌﻨﺸﺎﺭﻳﻦ ﺯﻭﺍﺋﺪﳘﺎ ﺗﺄﺧﺬ ﻣﻦ ﻋﺮﺽ ﻛﺒﲑ ﺇﱃ ﺩﻗﺔ‪،‬‬
‫ﻭﺍﻷﺻﺎﺑﻊ ﻋﺮﺿﻬﺎ ﻛﻠﻬﺎ ﻣﺘﺴﺎﻭﻳﺔ‪ ،‬ﻭﺯﻭﺍﺋﺪ ﻫﺬﻩ ﺍﻟﺪﺭﻭﺯ ﻟﻴﺴﺖ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﺃﻃﺮﺍﻓﻬﺎ ﺃﻛﺜﺮ ﻋﺮﺿﹰﺎ ﻣﻦ ﻗﻮﺍﻋﺪﻫﺎ‪ .‬ﻭﺫﻟﻚ‬
‫ﻟﻴﻜﻮﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻗﻮﻯ ﻭﺃﺣﻜﻢ‪ ،‬ﻭﻟﺘﻜﻮﻥ ﻣﺴﺎﻓﺔ ﺍﳋﻠﻞ ﺃﻃﻮﻝ ﻓﺘﻜﻮﻥ ﻣﻨﺎﻓﺲ ﺍﻟﺒﺨﺎﺭ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺃﻥ ﻳﺘﺤﻠﻞ ﻣﻨﻪ ﺃﻛﺜﺮ‪.‬‬
‫ﻭﺍﺛﻨﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﻭﺯ ﺍﳋﻤﺴﺔ ﻟﻴﺴﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﺑﺪﺭﻭﺯ ﺑﻞ ﳘﺎ ﻟﺰﺍﻕ ﻭﳍﺬﺍ ﻳﺴﻤﻴﻬﺎ ﺑﻌﻀﻬﻢ ﻟﺰﺍﻗﹰﺎ‪.‬‬
‫ﻭﻻ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺪﺭﻭﺯ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﺴﻤﻮﻬﻧﺎ ﺩﺭﻭﺯﺍﹰ‪ ،‬ﻓﻴﺴﻤﻮﻬﻧﺎ ﺩﺭﻭﺯﹰﺍ ﻛﺎﺫﺑﺔ‪ ،‬ﻭﻏﲑ ﺣﻘﻴﻘﻴﺔ‪ ،‬ﻭﻗﺸﺮﻳﺔ ﻭﻫﻴﺄﻬﺗﻤﺎ ﺃﻥ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻈﻤﲔ ﻳﺒﺘﺪﺉ ﻋﻨﺪ ﻗﺮﺏ ﻃﺮﻓﻪ ﰲ ﺍﻟﺘﺮﻗﻖ‪ ،‬ﻭﻳﺘﻢ ﺗﺮﻗﻘﻪ ﻋﻨﺪ ﺍﻧﺘﻬﺎﺀ ﻃﺮﻓﻪ ﰒ ﻳﺮﻛﺐ ﺍﻧﺘﻬﺎﺀ ﺗﺮﻗﻖ ﻫﺬﺍ‬
‫ﻋﻠﻰ ﺍﺑﺘﺪﺍﺀ ﺗﺮﻗﻖ ﺫﺍﻙ ﺣﱴ ﺗﻜﻮﻥ ﺛﺨﺎﻧﺔ ﺍﻟﻌﻈﻤﲔ ﻋﻈﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺧﻠﻘﺘﻬﻤﺎ ﻛﺬﻟﻚ ﺃﻥ ﻳﺴﻬﻞ ﺗﻨﺤﻲ ﺃﺣﺪ ﺍﻟﻌﻈﻤﲔ‬
‫ﻋﻦ ﺍﻵﺧﺮ ﻣﻦ ﻏﲑ ﺍﻧﻜﺸﺎﻑ ﻳﻌﺮﺽ ﻟﻠﺪﻣﺎﻍ‪ ،‬ﻣﻊ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻈﻤﲔ ﺷﺪﻳﺪ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺫﻟﻚ‬
‫ﺃﻥ ﳚﺪ ﺍﻟﺒﺨﺎﺭ ﻭﺍ ﻟﺮﻳﺎﺡ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻗﺪ ﲡﺘﻤﻊ ﰲ ﺩﺍﺧﻞ ﺍﻟﻘﺤﻒ ﻃﺮﻳﻘﹰﺎ ﻣﺘﺴﻌﹰﺎ ﻟﻼﻧﻔﺼﺎﻝ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻬﺎ ﻓﺴﺎﺩ ﺍﻟﺪﻣﺎﻍ‪،‬‬
‫ﻭﺷﺪﺓ ﺍﻷﱂ‪.‬‬
‫ﻭﺃﻃﻦ ﺃﻥ ﻫﺬﻳﻦ ﺍﻟﺪﺭﺯﻳﻦ ﻣﻦ ﺧﻮﺍﺹ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺭﺃﺳﻪ ﰲ ﲰﺖ ﺻﻌﻮﺩ ﺍﻟﺒﺨﺎﺭ ﻭﺍﻟﺪﺧﺎﻥ ﻣﻦ ﺍﻟﺒﺪﻥ ﻛﻠﻪ‪،‬‬
‫ﻭﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺭﺃﺳﻪ ﺃﻛﺜﺮ ﻧﻘﺎﺀ ﻣﻦ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﻟﻴﻜﻮﻥ ﻓﻜﺮﻩ ﺟﻴﺪﹰﺍ ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺎﻓﺲ ﲢﻠﻞ ﺫﻟﻚ ﻣﻨﻪ ﺃﻛﺜﺮ‬
‫ﻭﺃﻭﺳﻊ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﺷﻜﺎﻝ ﻫﺬﻩ ﺍﻟﺪﺭﻭﺯ ﺍﳋﻤﺴﺔ‪ :‬ﻓﺎﻷﻭﻝ ﻣﻦ ﺍﳊﻘﻴﻘﻴﺔ ﳛﻴﻂ ﺃﻋﻼﻩ ﺑﺄﻋﻠﻰ ﺍﳉﻬﺔ ﻣﺸﺘﺮﻙ ﺑﲔ ﻋﻈﻤﻬﺎ ﻭﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ‪.‬‬
‫ﻭﻫﻮ ﻗﻮﺳﻲ ﻫﻜﺬﺍ ﻭﻳﺴﻤﻰ ﺍﻹﻛﻠﻴﻠﻲ ﻷﻧﻪ ﻋﻨﺪ ﻣﻨﺘﻬﻰ ﺍﻹﻛﻠﻴﻞ ﺍﻟﺬﻱ ﻳﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺮﺃﺱ‪ .‬ﻭﺳﻨﺬﻛﺮ ﰲ ﺍﻟﻔﺼﻞ ﺍﻵﺧﺮ‬
‫ﻏﺎﻳﺔ ﺍﻣﺘﺪﺍﺩ ﻃﺮﻓﻴﻪ‪ ،‬ﻭﻣﻨﻪ ﺗﺘﺤﻠﻞ ﺍﻟﺒﺨﺎﺭﺍﺕ ﺍﻟﱵ ﰲ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ‪ .‬ﻭﻟﺬﻟﻚ ﻭﺿﻊ ﺣﻴﺚ ﻳﺴﻬﻞ ﲢﻠﻞ ﺍﻷﲞﺮﺓ ﻷﻧﻪ ﳝﺮ‬
‫ﻋﻠﻰ ﳏﻴﻂ ﺫﻟﻚ ﺍﻟﺒﻄﻦ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺷﻜﻠﻪ ﻛﺬﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﻨﺘﻮﺀ ﻛﺒﲑ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻊ ﺑﺎﻗﻲ ﺍﻟﺮﺃﺱ ﻛﺎﻟﻜﺮﺓ‪ ،‬ﻭﺃﻛﺜﺮ ﲢﺪﺑﹰﺎ‬
‫ﻭﺍﻧﻔﺮﺍﺟﺎﹰ‪ .‬ﻭﺇﺫﺍ ﻗﻄﻌﺖ ﺍﻟﻜﺮﺓ ﺑﺴﻄﺢ ﻣﺴﺘﻮ ﻛﺎﻥ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻠﻰ ﻫﻴﺌﺔ ﺩﺍﺋﺮﺓ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻋﻠﻰ ﻫﻴﺌﺔ ﳏﻴﻂ ﻗﻄﻌﺔ‬
‫ﺩﺍﺋﺮﺓ ﻭﺍﻟﺪﺭﺯ ﺍﻟﺜﺎﱐ ﳝﺮ ﻣﺴﺘﻘﻴﻤﹰﺎ ﲢﺖ ﺍﻟﻌﺮﻕ‪ ،‬ﻭﻣﻨﻪ ﺗﺘﺤﻠﻞ ﺃﻛﺜﺮ ﺃﲞﺮﺓ ﺍﻟﺮﺃﺱ‪ ،‬ﺧﺎﺻﺔ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﻭﺳﻄﻪ‪ .‬ﻭﺧﻠﻖ‬
‫ﻣﺴﺘﻘﻴﻤﹰﺎ ﻟﻴﻌﻢ ﲨﻴﻊ ﺍﳉﺰﺀ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻟﺮﺃﺱ ﻓﻴﻜﻮﻥ ﲢﻠﻞ ﺗﻠﻚ ﺍﻷﲞﺮﺓ ﺃﺳﻬﻞ ﻭﺃﻛﺜﺮ ﻣﻊ ﻛﻮﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺃﺣﻜﻢ ﻭﺃﻗﻮﻯ‪.‬‬
 ‫ﺃﻣﺎ ﺃﻥ ﺍﻟﺘﺤﻠﻞ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻓﻸﻥ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻟﻮ ﺍﳓﺮﻑ ﻋﻠﻰ ﺍﳉﺰﺀ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻟﺮﺃﺱ ﺇﱃ ﺟﺎﻧﺒﻪ ﻟﺒﻘﻲ ﺫﻟﻚ ﺍﻟﻘﺪﺭ ﻣﻦ‬
‫ﺍﳉﺰﺀ ﺍﻷﻋﻠﻰ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﺍﻟﺘﺤﻠﻞ‪.‬‬

‫ﻭﺃﻣﺎ ﺃﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻗﻮﻯ ﻓﻸﻥ ﺍﳋﻂ ﺍﳌﺴﺘﻘﻴﻢ ﺃﻗﺼﺮ ﺍﳋﻄﻮﻁ ﻓﻴﻜﻮﻥ ﺍﻻﻧﻔﺼﺎﻝ ﺃﻗﻞ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻥ ﻣﻨﺤﺮﻓﹰﺎ ﻷﻧﻪ‬
‫ﺣﻴﻨﺌﺬٍ ﻳﻄﻮﻝ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻮ ﺧﻠﻖ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﲢﺖ ﺍﻟﻔﺮﻕ ﻟﻜﺎﻥ ﻣﺎ ﻳﺘﺤﻠﻞ ﻣﻨﻪ ﻣﻦ ﺍﻷﲞﺮﺓ ﺃﻗﻞ ﻷﻧﻪ ﺣﻴﻨﺌﺬٍ ﻻ‬
‫ﻳﻜﻮﻥ ﰲ ﺃﻋﻠﻰ ﺍﻟﺮﺃﺱ ﺣﻴﺚ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺍﻟﺒﺨﺎﺭ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻳﻘﻄﻊ ﺍﻟﺮﺃﺱ ﻣﻦ ﺃﻋﻼﻩ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﳝﺮ ﻃﺮﻓﻪ‬
‫ﺍﳌﻘﺪﻡ ﺑﻐﺎﻳﺔ ﺍﺭﺗﻔﺎﻉ ﺍﻟﺪﺭﺯ ﺍﻹﻛﻠﻴﻠﻲ ﺿﺮﻭﺭﺓ‪ ،‬ﺃﻥ ﻛﻞ ﺳﻄﺢ ﻣﺴﺘﻮ ﺃﻭ ﺧﻂ ﻣﺴﺘﻘﻴﻢ ﻗﻄﻊ ﻛﺮﺓ ﺑﻨﺼﻔﲔ ﻓﻼ ﺑﺪ ﻭﺃﻥ‬
‫ﻳﻘﻄﻊ ﻛﻞ ﺩﺍﺋﺮﺓ ﻳﻘﺎﻃﻌﻬﺎ ﻋﻠﻰ ﺯﻭﺍﻳﺎ ﻗﺎﺋﻤﺔ ﺑﻨﺼﻔﲔ ﻧﺼﻔﲔ‪ ،‬ﻭﻳﻜﻮﻥ ﳏﻴﻂ ﺍﻟﺪﺍﺋﺮﺓ ﺍﳊﺎﺩﺛﺔ ﺑﺎﻟﻘﻄﻊ ﻣﻘﺎﻃﻌﹰﺎ ﶈﻴﻄﺎﺕ ﺗﻠﻚ‬
‫ﺍﻟﺪﻭﺍﺋﺮ ﻋﻠﻰ ﺃﻧﺼﺎﻓﻬﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺪﺭﺯ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﳊﻘﻴﻘﻴﺔ ﻓﺄﻋﻼﻩ ﻣﺸﺘﺮﻙ ﺑﲔ ﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ ﻭﺑﲔ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ‪ .‬ﻭﳌﺎ‬
‫ﻛﺎﻥ ﺍﻟﻨﺘﻮﺀ ﺍﳌﺆﺧﺮ ﺻﻐﲑﹰﺍ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻫﻴﺌﺔ ﲢﺪﺏ ﺍﻟﻜﺮﺓ ﺑﻞ ﺃﻗﻞ ﺍﻧﻔﺮﺍﺟﺎﹰ؛ ﻭﺃﻗﻞ ﺍﻧﻔﺮﺍﺟﻪ ﰲ ﺃﻋﻼﻩ‪ ،‬ﻷﻥ ﺃﺳﻔﻠﻪ ﳛﺘﺎﺝ‬
‫ﺇﱃ ﺳﻌﺔ ﻷﺟﻞ ﻧﻔﻮﺫ ﺍﻟﻨﺨﺎﻉ ﻣﻨﻪ‪ .‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺷﻜﻠﻪ ﻛﺸﻜﻞ ﻗﻄﻌﺔ ﻣﻦ ﳐﺮﻭﻁ ﻗﻄﻊ ﺑﺴﻄﺢ ﻣﺴﺘﻮ ﻣﻦ ﺃﻋﻼﻩ ﺇﱃ‬
‫ﻗﺎﻋﺪﺗﻪ‪ .‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﻫﻴﺌﺔ ﻣﺜﻠﺚ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻋﻠﻰ ﻫﻴﺌﺔ ﺿﻠﻌﻲ ﻣﺜﻠﺚ ﻣﺘﺴﺎﻭﻱ ﺍﻟﻀﻠﻌﲔ‪،‬‬
‫ﺿﺮﻭﺭﺓ ﺃﻥ ﺃﻋﻠﻰ ﺃﺳﻔﻠﻪ ﺍﻟﺮﺃﺱ ﻻ ﻣﻴﻞ ﻟﻪ ﺇﱃ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ‪ .‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻄﻊ ﻳﺒﺘﺪﺉ ﻣﻦ ﺃﻋﻠﻰ ﺍﻟﺮﺃﺱ ﺇﱃ ﺃﺳﻔﻠﻪ ﻓﻼ ﺑﺪ‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻘﺎﺀ ﻫﺬﻳﻦ ﺍﻟﻀﻠﻌﲔ ﻋﻠﻰ ﻧﻘﻄﺔ ﻫﻲ ﺍﻟﻄﺮﻑ ﺍﳌﺆﺧﺮ ﻣﻦ ﺍﻟﺪﺭﺯ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﻟﻜﻮﻥ ﺿﻠﻌﻲ ﻫﺬﺍ ﺍﻟﺪﺭﺯ‬
‫ﻣﺴﺘﻘﻴﻤﲔ ﻓﺎﺋﺪﺓ ﻭﺃﻣﺎﻥ‪ :‬ﺃﻣﺎ ﺍﻟﻔﺎﺋﺪﺓ‪ :‬ﻓﻠﻴﻜﻮﻥ ﺍﳋﻠﻞ ﺍﻗﻞ ﻓﻴﻜﻮﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻗﻮﻯ‪ .‬ﻭﺃﻣﺎ ﺍﻷﻣﺎﻥ‪ :‬ﻓﻸﻥ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻳﻘﻞ‬
‫ﺍﺣﺘﺒﺎﺱ ﺍﻷﲞﺮﺓ ﻓﻴﻪ ﻷﻧﻪ ﺁﺧﺬ ﺇﱃ ﺍﻷﺳﻔﻞ‪ .‬ﻭﻣﻦ ﺷﺄﻥ ﺍﻟﺒﺨﺎﺭ ﺍﻟﺘﺼﻌﺪ ﻓﲑﺗﻔﻊ ﺇﱃ ﺟﻬﺔ ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ ﻷﻧﻪ ﺃﺭﻓﻊ‪ .‬ﻭﻳﺴﻤﻰ‬
‫ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ ﻷﻧﻪ ﻳﺸﺒﻪ ﺍﻟﻼﻡ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻴﻮﻧﺎﻥ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺪﺭﺯﺍﻥ ﺍﻟﻜﺎﺫﺑﺎﻥ ﻓﻬﻤﺎ ﻣﻮﺿﻮﻋﺎﻥ ﰲ ﺟﺎﻧﱯ ﺍﻟﺮﺃﺱ ﳝﻨﺔ‬
‫ﻭﻳﺴﺮﺓ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺸﺘﺮﻙ ﺑﲔ ﻋﻈﻤﻲ ﺍﻟﻘﺤﻒ ﺍﻟﺬﻱ ﰲ ﺟﻬﺘﻪ‪ ،‬ﻭﺑﲔ ﺍﳉﺪﺍﺭ ﺍﻟﺬﻱ ﰲ ﺫﻟﻚ ﺍﳉﺎﻧﺐ‪ .‬ﻭﺇﳕﺎ ﺧﻠﻘﺎ‬
‫ﻫﻨﺎﻙ ﻷﻥ ﻓﺎﺋﺪﻬﺗﻤﺎ ﻛﻤﺎ ﻗﻠﻨﺎ ﺃﻥ ﻳﻨﻔﺘﺤﺎ ﻋﻨﺪ ﻛﺜﺮﺓ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻷﲞﺮﺓ ﻟﻴﻨﻘﻰ ﺍﻟﺪﻣﺎﻍ ﻣﻨﻬﻤﺎ ﻣﻊ ﺑﻘﺎﺀ ﺍﻻﺳﺘﺘﺎﺭ‪ .‬ﻭﺍﳌﻮﺟﺐ‬
‫ﳍﺬﺍ ﺍﻻﻧﻔﺘﺎﺡ ﰲ ﺃﻛﺜﺮ ﺍﻷﻣﺮ ﺇﳕﺎ ﻫﻮﺍ ﻟﺮﻳﺢ ﺍﳌﻤﺪﺩﺓ ﺇﱃ ﺍﳉﻮﺍﻧﺐ‪ ،‬ﻭﺃﻛﺜﺮ ﲤﺪﻳﺪﻫﺎ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺟﻬﱵ ﺍﻟﻴﻤﲔ ﻭﺍﻟﺸﻤﺎﻝ‪،‬‬
‫ﻷﻥ ﺍﻟﺮﺃﺱ ﻣﺎ ﺑﲔ ﺍﻟﻘﺪﺍﻡ ﻭﺍﳋﻠﻒ ﻣﺘﺴﻊ ﻓﻼ ﻳﻀﻴﻖ ﻋﻠﻰ ﺍﻟﺮﻳﺢ ﻛﻤﺎ ﻳﻀﻴﻖ ﻣﺎ ﺑﲔ ﺍﳉﺎﻧﺒﲔ‪ .‬ﻭﺗﻌﲔ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ﻋﻠﻰ‬
‫ﺍﻟﻔﺘﺢ ﺣﺮﻛﺔ ﺍﻷﲞﺮﺓ ﺇﱃ ﻓﻮﻕ ﻣﺸﻴﻠﺔ ﻟﻌﻈﻤﻲ ﺍﻟﻘﺤﻒ ﻓﻴﺴﻬﻞ ﺍﻻﻧﻔﺘﺎﺡ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﻟﻮ ﺟﻌﻼ ﰲ ﻏﲑ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻣﺴﺘﻘﻴﻢ ﻳﻘﺎﻝ ﻟﻪ ﻭﺣﺪﻩ ﺳﻬﻤﻲ‪ ،‬ﻓﺈﺫﺍ ﺍﻋﺘﱪ ﻣﻦ ﺟﻬﺔ ﺍﺗﺼﺎﻟﻪ ﺍﻟﻨﻘﺼﺎﻥ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﳌﻘﺪﺍﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻤﺎ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﻨﺘﻮﺀﻳﻦ ﺃﻭ ﻛﻼﳘﺎ ﺃﺻﻐﺮ ﻣﻦ ﺍﳌﻘﺪﺍﺭ ﺍﳌﻌﺘﺪﻝ ﺃﻭ ﰲ ﺍﻟﻌﺪﺩ ﻭﻛﺬﻟﻚ ﻛﻤﺎ ﺇﺫﺍ ﻧﻘﺺ ﻟﻠﺮﺃﺱ ﺃﺣﺪ ﺍﻟﻨﺘﻮﺀﻳﻦ ﺃﻭ‬
‫ﻛﻼﳘﺎ‪ .‬ﻭﺃﻣﺎ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭ ﺍﻟﻨﻘﺼﺎﻥ ﻣﻌﺎﹰ‪ ،‬ﻓﻜﻤﺎ ﺇﺫﺍ ﻧﻘﺺ ﺃﺣﺪ ﺍﻟﻨﺘﻮﺀﻳﻦ‪ ،‬ﻭﻋﻈﻢ ﺍﻵﺧﺮ‪ .‬ﺃﻭ ﻧﻘﺺ‬
‫ﺍﻟﻨﺘﻮﺀﺍﻥ ﻛﻼﳘﺎ‪ ،‬ﻭﺍﺯﺩﺍﺩ ﺍﻟﻨﺘﻮﺀ ﰲ ﺟﺎﻧﺐ ﺍﻟﺮﺃﺱ‪ .‬ﻭﺃﻣﺎ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﻄﺒﻴﻌﻲ ﺑﺮﺩﺍﺀﺓ ﻭﺿﻊ ﺍﻷﺟﺰﺍﺀ ﻓﻜﻤﺎ ﺇﺫﺍ‬
‫ﻼ ﺇﱃ ﺟﻬﺔ ﺍﻟﻴﻤﲔ ﺃﻭ ﺍﻟﻴﺴﺎﺭ‪ .‬ﺃﻭ ﺃﺣﺪﳘﺎ ﺇﱃ ﺍﻟﻴﻤﲔ ﻭﺍﻵﺧﺮ ﺇﱃ ﺍ ﻟﻴﺴﺎﺭ ﻭﻟﻴﺲ ﰲ ﻫﺬﻩ‬ ‫ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﻨﺘﻮﺀﻳﻦ ﺃﻭ ﻛﻼﳘﺎ ﻣﺎﺋ ﹰ‬
‫ﺍﻷﺷﻜﺎﻝ ﻣﺎ ﻳﻘﻊ ﻛﺜﲑﹰﺍ ﺳﻮﻯ ﺃﻥ ﻳﻜﻮﻥ ﺑﻨﻘﺼﺎﻥ ﺃﺣﺪ ﺍﻟﻨﺘﻮﺀﻳﻦ ﺃﻭ ﻛﻠﻴﻬﻤﺎ‪ .‬ﻭﻫﻲ ﺃﺷﻜﺎﻝ ﺍﻟﺮﺃﺱ ﺍﳌﺴﻔﻂ‪ .‬ﻓﻘﻮﻟﻪ‪ :‬ﻭﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺮﺃﺱ ﺷﻜﻞ ﺭﺍﺑﻊ ﻏﲑ ﻃﺒﻴﻌﻲ‪ ،‬ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺃﻥ ﻫﺬﺍ ﻻ ﳝﻜﻦ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﺃﻱ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺭﺩﺍﺀﺓ ﺷﻜﻞ ﺍﻟﺮﺃﺱ ﺍﳊﺎﺩﺛﺔ ﺑﺴﺒﺐ ﺍﻟﻨﻘﺼﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻋﻠﻞ ﺑﺄﻥ ﺫﻟﻚ ﻳﻠﺰﻣﻪ ﻧﻘﺼﺎﻥ ﰲ ﺑﻄﻮﻥ‬
‫ﺍﻟﺪﻣﺎﻍ ﺃﻭ ﺟﺮﻣﻪ‪ ،‬ﻭﺩﺭﻭﺯ ﺍﻟﺮﺃﺱ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺘﻐﲑ ﺑﺘﻐﲑ ﺷﻜﻠﻪ‪ .‬ﻭﻫﻲ ﺛﻼﺛﺔ‪ :‬ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺍﻟﻘﺸﺮﻳﺎﻥ‪ .‬ﻭﻣﻨﻬﻤﺎ ﻣﺎ ﻳﺘﻐﲑ‬
‫ﲝﺴﺐ ﺫﻟﻚ ﻭﻫﻲ ﺩﺭﺯﺍﻥ‪ :‬ﺍﻹﻛﻠﻴﻠﻲ ﻭﺍﻟﻼﻣﻲ‪ .‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺃﺱ ﻟﻮ ﻛﺎﻥ ﻛﺮﺓ ﺣﻘﻴﻘﻴﺔ ﱂ ﻳﻜﻦ ﺟﺎﻧﺐ ﻣﻨﻪ ﺃﻭﱃ ﻣﻦ‬
‫ﻏﲑﻩ ﺑﺰﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ ﰲ ﺍﻟﺪﺭﻭﺯ ﺑﻞ ﻛﺎﻥ ﺇﻣﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﰲ ﺍﻟﻴﺎﻓﻮﺥ ﺩﺭﺯ ﺍﻟﺒﺘﺔ‪ ،‬ﺃﻭ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺩﺭﺯ ﻓﻠﻴﻜﻦ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﺮﺽ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﺮﺽ ﺩﺭﺯ ﻛﻤﺎ ﰲ ﺍﻟﻄﻮﻝ ﺩﺭﺯ‪ ،‬ﻭﻳﻜﻮﻥ ﺩﺭﺯ ﺍﻟﻌﺮﺽ ﰲ ﻭﺳﻂ‬
‫ﺍﻟﻌﺮﺽ‪ .‬ﻛﻤﺎ ﺃﻥ ﺩﺭﺯ ﺍﻟﻄﻮﻝ ﻛﺬﻟﻚ ﰲ ﻭﺳﻂ ﺍﻟﻄﻮﻝ ﻟﻜﻦ ﻋﺪﻡ ﺍﻟﺪﺭﻭﺯ ﺑﻘﻄﻌﺔ ﳐﺮﻭﻁ ﻏﲑ ﻣﻮﺍﺯ ﻟﺴﻬﻢ ﺫﻟﻚ ﺍﳌﺨﺮﻭﻁ‬
‫ﺍﳌﺘﻮﻫﻢ ﺑﻞ ﻣﻘﺎﻃﻌﹰﺎ ﻟﺴﻬﻤﻪ ﺇﱃ ﻗﺪﺍﻡ ﻣﻦ ﺃﺳﻔﻞ‪ ،‬ﻓﻠﺬﻟﻚ ﳝﺮ ﻃﺮﻓﺎ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ ﺇﱃ ﻗﺪﺍﻡ ﺣﱴ ﻳﻼﻗﻴﺎ ﻋﻈﻢ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ‬
‫ﻋﻨﺪ ﻏﺎﻳﺔ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻌﻈﻤﲔ ﺍﳊﺠﺮﻳﲔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻘﺸﺮﻳﲔ ﺃﻗﺼﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﺪﺭﺯ‬
‫ﺍﻟﺴﻬﻤﻲ‪ ،‬ﻭ ﻧﻔﻮﺫ ﻫﺬﻳﻦ ﺍﻟﻘﺸﺮﻳﲔ‬

‫ﻫﻮ ﻓﻮﻕ ﺍﻷﺫﻧﲔ‪.‬ﻫﻮ ﻓﻮﻕ ﺍﻷﺫﻧﲔ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﻟﻴﺴﺎ ﺑﻐﺎﺋﺼﲔ ﰲ ﺍﻟﻌﻈﻢ ﲤﺎﻡ ﺍﻟﻐﻮﺹ‪ ،‬ﻭﺭﲟﺎ ﺗﻮﻫﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﳍﻤﺎ ﻏﻮﺻﹰﺎ ﻣﺎ ﰲ ﺍﻟﻌﻈﻢ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻭﺇﳕﺎ ﱂ‬
‫ﻳﻜﻦ ﳍﻤﺎ ﻏﻮﺹ ﻣﺎ ﻟﺌﻼ ﳝﻨﻊ ﺍﻧﻔﺘﺎﺣﻬﻤﺎ‪ .‬ﻭﺫﻟﻚ ﻣﺒﻄﻞ ﻟﻔﺎﺋﺪﻬﺗﻤﺎ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ‪ .‬ﻭﻟﻴﺲ ﻳﻮﺟﺪ ﰲ ﺍﻟﺒﺪﻥ ﻣﻔﺼﻞ ﺁﺧﺮ‬
‫ﻣﺜﻠﻬﻤﺎ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺃﺷﻜﺎﻝ ﺍﻟﺮﺃﺱ ﺍﻟﻐﲑ ﻃﺒﻴﻌﻴﺔ ﺍﻟﱵ ﻟﻴﺴﺖ ﺑﻄﺒﻴﻌﻴﺔ ﻭﻣﺎ ﺗﺴﺘﺤﻘﻪ ﻣﻦ ﺍﻟﺪﺭﻭﺯ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺃﺷﻜﺎﻝ ﺍﻟﺮﺃﺱ ﻏﲑ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻓﻬﻲ ﺛﻼﺛﺔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪ .‬ﺍﻟﺸﺮﺡ‪ :‬ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﻄﺒﻴﻌﻲ ﰲ ﺷﻜﻞ‬
‫ﺍﻟﺮﺃﺱ ﻭﻏﲑﻩ ﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻬﺑﻤﺎ ﻣﻌﺎﹰ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﺮﺩﺍﺀﺓ ﻭﺿﻊ ﺍﻷﺟﺰﺍﺀ‪ .‬ﺃﻣﺎ‬
‫ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﻄﺒﻴﻌﻲ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻓﺘﻠﻚ ﺍﻟﺰﻳﺎﺩﺓ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺻﻠﻬﺎ ﻃﺒﻴﻌﻴﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﻨﺘﻮﺀﻳﻦ ﺃﻭ‬
‫ﻛﻼﳘﺎ ﺃﺯﻳﺪ ﻣﻦ ﺍﳌﻘﺪﺍﺭ ﺍﳌﻌﺘﺪﻝ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﺃﺻﻠﻬﺎ ﻃﺒﻴﻌﻴﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﺇﺫﺍ ﺍﺯﺩﺍﺩ ﺍﻟﺮﺃﺱ ﰲ ﺟﺎﻧﺒﻪ ﻧﺘﻮﺀ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺑﺎﻟﻨﻘﺼﺎﻥ ﻓﺬﻟﻚ ﺑﺎﻹﻛﻠﻴﻠﻲ ﻛﺎﻥ ﺃﺷﺒﻪ ﺑﺎﻟﺴﻬﻢ‪ ،‬ﻷﻥ ﻛﻮﻧﻪ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻭﺳﻂ ﻗﻮﺱ ﻣﻦ ﺧﻮﺍﺹ‬
‫ﺍﻟﺴﻬﻢ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺇﺫﺍ ﺍﻋﺘﱪ ﻭﺣﺪﻩ ﻓﺈﻧﻪ‪ ،‬ﻭﺇﻥ ﺃﺷﺒﻪ ﺍﻟﺴﻬﻢ ﰲ ﺍﺳﺘﻘﺎﻣﺘﻪ ﺇﻻ ﺃﻥ ﺫﻟﻚ ﺍﻟﺸﺒﻪ ﻟﻴﺲ ﺧﺎﺻﹰﺎ ﺑﺎﻟﺴﻬﻢ ﻭﺇﳕﺎ‬
‫ﻼ ﺑﺎﻹﻛﻠﻴﻠﻲ‪.‬‬‫ﺍﳋﺎﺹ ﺑﻪ ﺇﺫﺍ ﺍﻋﺘﱪ ﻣﺘﺼ ﹰ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺪﺭﺯ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻟﺮﺃﺱ ﻭﻗﺎﻋﺪﺗﻪ‪ .‬ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﺇﳕﺎ ﻫﻮ ﺃﺳﺎﻓﻠﻪ ﻭﺃﻭﺍﺧﺮﻩ ﻛﻤﺎ ﻧﺒﻴﻨﻪ ﺑﻌﺪ‪.‬‬
‫ﻭﻣﻌﲎ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻫﻮ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﺮﺃﺱ ﻭﺑﲔ ﻗﺎﻋﺪﺗﻪ ﻣﻦ ﺧﻠﻒ ﺃﻱ ﺇﻥ ﻫﺬﺍ ﺍﻻﺷﺘﺮﺍﻙ ﻳﺒﺘﺪﺉ ﻣﻦ ﺧﻠﻒ ﻭﻫﻮ ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﻗﺪﺍﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻓﻤﺸﺘﺮﻙ ﺑﲔ ﻋﻈﻤﻲ ﺍﻟﻘﺤﻒ‪ ،‬ﻭﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﻫﻮ ﺍﳌﺜﻠﺚ ﻭﻭﺳﻄﻪ ﻣﺸﺘﺮﻙ ﺑﲔ ﺫﻟﻚ ﺍﳉﺪﺍﺭ‪،‬‬
‫ﻭﺑﲔ ﺍﳉﺪﺍﺭﻳﻦ ﺍﻟﻠﺬﻳﻦ ﳝﻨﺔ ﻭﻳﺴﺮﺓ ﻭﻳﺴﻤﻴﺎﻥ ﺍﳊﺠﺮﻳﻦ‪ .‬ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺪﺭﺯﺍﻥ ﺍﻟﻜﺎﺫﺑﺎﻥ ﻓﻬﻤﺎ ﺁﺧﺬﺍﻥ ﰲ ﻃﻮﻝ ﺍﻟﺮﺃﺱ ﻋﻠﻰ‬
‫ﻣﻮﺍﺯﺍﺓ ﺍﻟﺴﻬﻤﻲ ﺍﳋﻄﺎﻥ ﺍﳌﺘﻮﺍﺯﻳﺎﻥ ﳘﺎ ﺍﻟﻠﺬﺍﻥ ﰲ ﺳﻄﺢ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﺫﺍ ﺃﺧﺮﺟﺎ ﰲ ﻛﻠﺘﺎ ﺍﳉﻬﺘﲔ ﺑﻐﲑ ﻬﻧﺎ ﻳﺔ ﱂ ﻳﻠﺘﻘﻴﺎ‪ .‬ﻭﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻘﺸﺮﻳﲔ ﻓﻬﻮ ﻣﻮﺍﺯ ﻟﻠﺴﻬﻤﻲ ﻓﻴﻜﻮﻧﺎﻥ ﻣﺘﻮﺍﺯﻳﲔ‪ ،‬ﻭﻳﻔﺼﻼﻥ ﻣﻦ ﻗﺪﺍﻡ ﻗﻮﺳﲔ ﻣﺘﺴﺎﻭﻳﲔ ﻣﻦ ﺍﻹﻛﻠﻴﻠﻲ‬
‫ﻋﻦ ﺟﻨﱯ ﻃﺮﻑ ﺍﻟﺴﻬﻤﻲ ﻣﻦ ﻗﺪﺍﻡ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺧﻠﻒ ﻓﻴﻔﺼﻼﻥ ﺧﻄﲔ ﻣﺴﺘﻘﻴﻤﲔ ﻋﻦ ﺟﻨﱯ ﻃﺮﻑ ﺍﻟﺴﻬﻤﻲ ﻣﻦ ﺧﻠﻒ‬
‫ﳘﺎ ﺍﳉﺰﺀ ﺍﻷﻋﻠﻰ ﻣﻦ ﺿﻠﻌﻲ ﺍﻟﻼﻣﻲ‪ ،‬ﻭﺳﻄﺢ ﻫﺬﻳﻦ ﺍﳋﻄﲔ ﻏﲑ ﻣﻮﺍﺯ ﻟﺴﻄﺢ ﺍﻟﺪﺭﺯ ﺍﻹﻛﻠﻴﻠﻲ ﺑﻞ ﳘﺎ ﻳﺘﻘﺎﺭﺑﺎﻥ ﰲ‬
‫ﺗﺸﻜﻠﻬﻤﺎ ﻭﻛﺬﻟﻚ ﺍﻷﺿﻼﻉ ﺍﳌﺘﻘﺎﺑﻠﺔ ﻣﻦ ﺃﺿﻼﻉ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ ﻏﲑ ﻣﺘﺴﺎﻭﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺴﻄﺢ‬
‫ﺍﻟﺬﻱ ﺗﻮﳘﻨﺎﻩ ﻗﺎﻃﻌﹰﺎ ﻟﻠﺠﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ ﺣﲔ ﺷﺒﻬﻨﺎﻩ ﰲ ﺍﻟﻴﺎﻓﻮﺥ ﻣﻀﺮ ﺑﺎﻟﺮﺃﺱ ﻷﺟﻞ ﻣﺎ ﻳﻠﺰﻣﻪ ﻣﻦ ﺍﺣﺘﺒﺎﺱ ﺍﻷﲞﺮﺓ ﻛﻤﺎ‬
‫ﻗﻠﻨﺎﻩ‪ .‬ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﻮﺍﺅﳘﺎ ﺑﻌﺪﻡ ﺍﻟﺪﺭﻭﺯ‪ .‬ﻭﻻ ﳝﻜﻦ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﺮﺽ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺩﺭﺯ ﻭﺍﺣﺪ ﻭﺇﻻ ﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺒﺎﹰ ﻟﻀﻌﻒ ﺍﻟﺘﺮﻛﻴﺐ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﺟﻬﻬﺔ ﺩﺭﺯ ﻭﺍﺣﺪ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺃﺱ‬
‫ﻛﺮﺓ ﺣﻘﻴﻘﻴﺔ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻃﻮﻟﻪ ﺃﺯﻳﺪ ﻣﻦ ﻋﺮﺿﻪ ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻟﻘﻄﺮ ﺍﻟﺰﺍﺋﺪ ﻳﺴﺘﺤﻖ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﺪﺭﻭﺯ ﻓﺨﻠﻖ ﻟﺬﻟﻚ‬
‫ﻟﻠﻄﻮﻝ ﺩﺭﺯﺍﻥ ﻭﻟﻠﻌﺮﺽ ﺩﺭﺯ ﻭﺍﺣﺪ ﻛﻤﺎ ﻟﻮ ﱂ ﻳﺰﺩ ﺍﻟﻄﻮﻝ ﻷﻥ ﺍﻟﻌﺮﺽ ﱂ ﳛﺼﻞ ﻓﻴﻪ ﻣﺎ ﻳﻐﲑ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﻣﻦ ﺍﻟﺪﺭﻭﺯ ﻓﻠﻢ‬
‫ﳝﻜﻦ ﺃﻥ ﳜﻠﻖ ﺍﻟﺪﺭﺯﺍﻥ ﺍﻟﻠﺬﺍﻥ ﻟﻠﻄﻮﻝ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﺘﺒﺎﻋﺪﺍ ﺗﺒﺎﻋﺪﹰﺍ ﻻ ﻳﻠﺰﻣﻪ ﺿﻌﻒ ﺍﻟﺘﺮﻛﻴﺐ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺑﺄﻥ ﻛﻮﻥ ﺃﺣﺪﳘﺎ ﰲ ﺍﳌﻘﺪﻡ‪ ،‬ﻭﺍﻵﺧﺮ ﰲ ﺍﳌﺆﺧﺮ‪ ،‬ﻓﺈﻥ ﻫﺬﻳﻦ ﺍﻟﺪﺭﺯﻳﻦ ﻭﳘﺎ ﺍﻹﻛﻠﻴﻠﻲ ﻭﺍﻟﻼﻣﻲ ﺇﳕﺎ ﺧﻠﻘﺎ ﻷﺟﻞ ﺯﻳﺎﺩﺓ‬
 ‫ﺍﻟﻄﻮﻝ ﻓﺈﺫﺍ ﺍﻧﺘﻔﺖ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻔﻘﺪﺍ ﺃﻭ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺪﺭﻭﺯ ﺍﻷﺧﺮ‪ .‬ﺃﻣﺎ ﺍﳌﺴﺘﻘﻴﻢ ﻓﻸﻧﻪ ﺿﺮﻭﺭﻱ‬
‫ﰲ ﲢﻠﻞ ﺍﻷﲞﺮﺓ ﻭﺍﻟﺮﻳﺎﺡ ﺍﳌﺘﺼﻌﺪﺓ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻘﺸﺮﻳﺎﻥ ﻓﻠﻴﻤﻜﻦ ﺍﻧﺘﻔﺎﺧﻬﻤﺎ ﻋﻨﺪ ﺍﻹﻓﺮﺍﻁ ﰲ ﻛﺜﺮﺓ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻷﲞﺮﺓ ﻓﻜﺄﻥ‬
‫ﺍﳊﺎﺟﺔ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﻭﺯ ﻟﻴﺴﺖ ﻟﺰﻳﺎﺩﺓ ﺑﻄﻦ ﺃﻭ ﻧﻘﺼﺎﻧﻪ ﲞﻼﻑ ﺍﻹﻛﻠﻴﻠﻲ ﻭﺍﻟﻼﻣﻲ‪ .‬ﻭﺇﺫﺍ ﻓﻘﺪ ﺍﻟﺪﺭﺯ ﺍﻹﻛﻠﻴﻠﻲ ﻛﺎﻥ‬
‫ﺍﻟﻴﺎﻓﻮﺥ ﻣﻨﺘﻬﻴﺎﹰ ﺇﱃ ﻋﻈﻢ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻭﺇﺫﺍ ﻓﻘﺪ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ‪ ،‬ﻛﺎﻥ ﺍﻟﻴﺎﻓﻮﺥ ﻣﻨﺘﻬﻴﹰﺎ ﺇﱃ ﺣﻴﺚ ﻳﻨﺘﻬﻲ ﺍﻵﻥ ﺑﺎﳉﺪﺍﺭ‬
‫ﺍﻟﺮﺍﺑﻊ‪ .‬ﻭﺇﺫﺍ ﻓﻘﺪﺍ ﻣﻌﹰﺎ ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻈﻤﲔ ﺍﻟﻠﺬﻳﻦ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺍﻵﺧﺮ ﺇﱃ ﺧﻠﻒ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﻣﻨﺘﻬﻴﹰﺎ ﺇﱃ ﺣﻴﺚ ﻳﻨﺘﻬﻲ ﺍﻵﻥ ﺍﳉﺪﺍﺭ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺗﻠﻚ ﺍﳉﻬﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﻋﻈﺎﻡ ﺍﻟﻴﺎﻓﻮﺥ ﻋﻨﺪﺋ ٍﺬ ﺃﺭﺑﻌﺔ‪:‬‬

‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳌﺪﺍﺧﻼﺕ ﺍﻟﱵ ﰲ ﺍﻟﺸﺆﻭﻥ ﲣﺘﻠﻒ ﰲ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﻜﻮﻥ ﻓﻴﻪ ﻗﻠﻴﻠﺔ ﺟﺪﹰﺍ ﺣﱴ ﺗﻜﻮﻥ ﺷﺆﻭﻧﻪ ﺷﺒﻴﻬﺔ‬
‫ﺑﺎﻟﻠﺰﺍﻕ‪ .‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﻜﻮﻥ ﻓﻴﻪ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﺣﱴ ﻳﻜﻮﻥ ﺍﻻﻧﻔﺼﺎﻝ ﻣﺎﺭﹰﺍ ﻋﻠﻰ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻛﺜﺮﻬﺗﺎ ﺳﺒﺒﹰﺎ ﻟﺼﻔﺎﺀ ﺍﻟﺬﻫﻦ ﻭﺍﳊﻮﺍﺱ‪ ،‬ﻭﻧﻘﺎﺀ ﺍﻷﺭﻭﺍﺡ ﺍﻟﱵ ﰲ ﺍﻟﺪﻣﺎﻍ ﻷﺟﻞ ﻛﺜﺮﺓ ﺍﺣﻼﻝ ﺃﲞﺮﺗﻪ ﻭﺃﺩﺧﻨﺘﻪ ﻟﻜﺜﺮﺓ ﺳﻴﻞ‬
‫ﺫﻟﻚ‪ .‬ﻭﻛﻴﻒ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺪﺍﺧ ﻼﺕ‪ .‬ﻓﺈﻬﻧﺎ ﺗﻜﻮﻥ ﰲ ﺑﺎﻃﻦ ﺍﻟﻌﻈﻢ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﰲ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻷﲞﺮﺓ ﺇﺫﺍ‬
‫ﲤﻜﻨﺖ ﺃﻭ ﹰﻻ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﰲ ﺍﻟﻌﻈﺎﻡ ﺃﻣﻜﻨﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺍﻻﳓﻼﻝ ﻣﻦ ﻣﺴﺎﻣﻬﺎ ﻭﻻ ﻛﺬﻟﻚ ﺇﺫﺍ ﺍﺣﺘﺒﺴﺖ ﺃﻭ ﹰﻻ ﻟﻘﻠﺔ ﺍﳋﻠﻞ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺪﺍﺧﻼﺕ ﻣﻦ ﺧﺎﺭﺝ ﺃﻛﺜﺮ ﻟﻜﺎﻧﺖ ﺍﻟﺰﻳﺎﺩﺓ ﺗﻜﻮﻥ ﻣﻌﻄﻠﺔ‪ .‬ﻷﻥ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻨﻔﺬ ﻣﻦ ﺍﻷﲞﺮﺓ ﰲ ﺍﳌﺪﺍﺧﻼﺕ‬
‫ﺍﻟﺪﺍﺧﻠﺔ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﰲ ﻣﺜﻠﻬﺎ ﺑﻞ ﰲ ﺃﻗﻞ ﻣﻨﻬﺎ ﻣﻦ ﺍﳋﺎﺭﺟﺔ ﻭﻛﺎﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻫﻴﹰﺎ‪ .‬ﻭﺷﺆﻭﻥ‬
‫ﻣﻔﺎﺻﻞ ﺍﻟﻨﺴﺎﺀ ﺃﻣﻴﻞ ﺇﱃ ﺍﻻﺳﺘﺪﺍﺭﺓ ﳑﺎ ﻟﻠﺮﺟﺎﻝ‪ .‬ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﲢﻠﻞ ﺃﲞﺮﺓ ﺭﺅﻭﺳﻬﻦ ﺃﻛﺜﺮ ﻷﻥ ﻫﺬﻩ ﺍﻷﲞﺮﺓ ﻭﺍﻷﺩﺧﻨﺔ ﰲ‬
‫ﺭﺅﻭﺳﻬﻦ ﺃﺯﻳﺪ‪ .‬ﻭﻟﺬﻟﻚ ﺷﻌﻮﺭ ﺭﺅﻭﺳﻬﻦ ﺃﻃﻮﻝ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬

‫ﺗﺸﺮﻳﺢ ﻣﺎ ﺩﻭﻥ ﺍﻟﻘﺤﻒ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻟﻠﺮﺃﺱ ﺑﻌﺪ ﻫﺬﺍ ﲬﺴﺔ ﻋﻈﺎﻡ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﻷﻃﺒﺎﺀ ﳐﺘﻠﻔﻮﻥ ﰲ ﻋﺪﺩ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺪ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻻ‬
‫ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ‪ .‬ﻭﻫﻢ ﺍﻷﻛﺜﺮ ﻭﻥ ﻭﺑﻌﻀﻬﻢ ﳚﻌﻠﻪ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ‪ .‬ﻭﺑﻌﻀﻬﻢ ﳚﻌﻠﻪ ﻋﻈﻤﲔ ﻷﻧﻪ ﺃﻳﻀﹰﺎ ﻋﻨﺪ‬
‫ﻫﺆﻻﺀ ﻣﻘﺴﻮﻡ ﺑﻨﺼﻔﲔ ﺑﺪﺭﺯ ﻳﻘﻄﻌﻪ ﰲ ﺍﻟﻄﻮﻝ ﻋﻠﻰ ﻣﻮﺍﺯﺍﺓ ﺍﻟﺪﺭﺯ ﺍﻟﺴﻬﻤﻲ ﻭﻫﺆﻻﺀ ﳚﻌﻠﻮﻥ ﻋﻈﻢ ﺍﳉﺒﻬﺔ‪ ،‬ﻭﺍﳉﺪﺍﺭ‬
‫ﺍﻟﺮﺍﺑﻊ ﻣﻘﺴﻮﻣﲔ ﺃﻳﻀﹰﺎ ﺑﻨﺼﻔﲔ ﻧﺼﻔﲔ ﺇﺫ ﳚﻌﻠﻮﻥ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ ﻣﻘﺴﻮﻣﹰﺎ ﺑﻨﺼﻔﲔ ﻋﻠﻰ ﳏﺎﺫﺍﺓ ﺍﻟﺪﺭﺯ ﺍﻟﺴﻬﻤﻲ ﻭﺑﺈﺯﺍﺀ‬
‫ﻫﺆﻻﺀ ﻣﻦ ﻣﻨﻊ ﺫﻟﻚ‪ ،‬ﻭﺟﻌﻞ ﻋﻈﻢ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻏﲑ ﻣﻘﺴﻮﻡ ﺇﱃ ﻋﻈﻤﲔ ﺑﻞ ﺟﻌﻠﻬﻤﺎ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﻣﻨﻊ ﺍﻟﻠﺤﺎﻡ‬
‫ﺍﻟﺬﻱ ﺑﲔ ﺟﺎﻧﺒﻴﻪ ﺍﻟﺒﺘﺔ ﻭﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻷﻃﺒﺎﺀ ﻣﻦ ﻳﻌﺪ ﻋﻈﺎﻡ ﺍﻟﺰﻭﺝ ﻣﻦ ﲨﻠﺔ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ‪ ،‬ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺃﻬﻧﺎ ﺃﺭﺑﻌﺔ ﻋﻈﺎﻡ ﺃﻭ‬
‫ﻋﻈﻤﺎﻥ ﻓﻘﻂ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻋﻈﻢ‪ ،‬ﻓﻠﺬﻟﻚ ﺃﻛﺜﺮ ﻣﺎ ﻗﻴﻞ ﰲ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺃﻬﻧﺎ ﺍﺛﻨﺎ ﻋﺸﺮ ﻋﻈﻤﺎﹰ‪ ،‬ﺃﻋﲏ ﺑﺬﻟﻚ ﻣﺎ ﺳﻮﻯ‬
‫ﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﳘﺎ ﺍﻟﻌﻈﻤﺎﻥ ﺍﳊﺠﺮﻳﺎﻥ ﻭﺍﺛﻨﺎﻥ ﳘﺎ ﻋﻈﻤﺎ ﺍﳉﺒﻬﺔ ﻭﺍﺛﻨﺎﻥ ﳘﺎ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ‬
‫ﻭﺍﺛﻨﺎﻥ ﳘﺎ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﻭﺃﺭﺑﻌﺔ ﻫﻦ ﻋﻈﺎﻡ ﺍﻟﺼﺪﻏﲔ ﻭﺗﺴﻤﻰ ﻋﻈﺎﻡ ﺍﻟﺰﻭﺝ‪ .‬ﻭﺃﻗﻞ ﻣﺎ ﻗﻴﻞ ﻓﻴﻬﺎ ﺇﻬﻧﺎ ﺃﺭﺑﻌﺔ ﻫﻲ‪ :‬ﺍﳉﺪﺭﺍﻥ‬
‫ﻭﻗﻴﻞ ﺇﻬﻧﺎ ﲬﺴﺔ‪ :‬ﻫﻲ ﺍﳉﺪﺍﺭﺍﻥ ﻭﺍﻟﻮﺗﺪﻱ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻬﻧﺎ ﺳﺘﺔ‪ :‬ﻫﻲ ﺍﳉﺪﺍﺭﺍﻥ ﻭﻋﻈﺎﻡ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻫﻦ ﺍﺛﻨﺎﻥ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻬﻧﺎ ﺳﺒﻌﺔ‪ :‬ﺍﳉﺪﺭﺍﻥ ﻭﺍﻟﻮﺗﺪﻱ‪ ،‬ﻭﻋﻈﻤﺎ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻬﻧﺎ ﲦﺎﻧﻴﺔ‪ :‬ﺍﳉﺪﺍﺭﺍﻥ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻋﻈﺎﻡ ﺍﻟﺰﻭﺝ ﻭﻫﻦ ﺃﺭﺑﻌﺔ‪.‬‬
 ‫ﻭﻗﻴﻞ ﺇﻬﻧﺎ ﺗﺴﻌﺔ‪ :‬ﺍﳉﺪﺭﺍﻥ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺍﻟﻮﺗﺪﻱ‪ ،‬ﻭﻋﻈﺎﻡ ﺍﻟﺰﻭﺝ ﻭﻫﻲ ﺃﺭﺑﻌﺔ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻬﻧﺎ ﻋﺸﺮﺓ‪ :‬ﺍﳊﺠﺮﻳﺎﻥ‪ ،‬ﻭﻋﻈﻤﺎ ﺍﳉﺒﻬﺔ‪ ،‬ﻭﻋﻈﻤﺎ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﻋﻈﻤﺎ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪ ،‬ﻭﻋﻈﻤﺎ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﺇﻬﻧﺎ ﺃﺣﺪ ﻋﺸﺮ‪.‬‬
‫ﻓﻠﻨﺸﺮﻉ ﺍﻵﻥ ﰲ ﲢﺪﻳﺪ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ‪.‬‬
‫ﻭﻟﻨﺤﺪﺩ ﺃﻭ ﹰﻻ ﻋﻈﻤﻲ ﺍﻟﻴﺎﻓﻮﺥ ﻓﻨﻘﻮﻝ‪ :‬ﺇﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻋﻈﻤﺎ ﺍﻟﻴﺎﻓﻮﺥ ﳛﺪﻩ ﻣﻦ ﻓﻮﻕ ﺍﻟﺪﺭﺯ ﺍﻟﺴﻬﻤﻲ‪ ،‬ﻭﻣﻦ ﲢﺖ‬
‫ﺍﻟﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ ﺍﻟﺬﻱ ﻣﻦ ﺟﻬﺘﻪ‪ ،‬ﻭﻣﻦ ﻗﺪﺍﻡ ﺍﻟﻘﻮﺱ ﻣﻦ ﺍﻹﻛﻠﻴﻠﻲ ﺍﻟﺬﻱ ﻫﻮ ﻳﻔﺼﻠﻪ ﺫﻟﻚ ﺍﻟﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ ﻣﻦ ﲢﺖ‪،‬‬
‫ﻭﺍﻟﺴﻬﻤﻲ ﻣﻦ ﻓﻮﻕ‪ .‬ﻭﳛﺪﻩ ﻣﻦ ﺧﻠﻒ ﺧﻂ ﻣﺴﺘﻘﻴﻢ ﻫﻮ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻀﻠﻊ ﺍﻟﺬﻱ ﰲ ﺗﻠﻚ ﺍﳉﻬﺔ ﻣﻦ ﺿﻠﻌﻲ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ‪،‬‬
‫ﻳﻔﺼﻠﻪ ﻣﻦ ﲢﺖ ﺍﻟﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ‪ ،‬ﻭﻣﻦ ﻓﻮﻕ ﺍﻟﺪﺭﺯ ﺍﻟﺴﻬﻤﻲ‪ .‬ﻭﺃﻣﺎ ﺍﳉﺪﺍﺭ ﺍﳌﻘﺪﻡ‪ ،‬ﻭﻫﻮ ﻋﻈﻢ ﺍﳉﺒﻬﺔ ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻣﺎ ﻓﻴﻪ‬
‫ﻣﻦ ﺍﳋﻼﻑ ﰲ ﺃﻧﻪ ﻋﻈﻢ ﻭﺍﺣﺪ ﺃﻭ ﻋﻈﻤﺎﻥ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﻣﻔﺼﻞ ﺩﺭﺯ ﺁﺧﺬ ﻣﻦ ﻃﺮﰲ ﺍﻟﺴﻬﻤﻲ ﺇﱃ ﻣﺎ ﺑﲔ ﺍﳊﺎﺟﺒﲔ‪.‬‬
‫ﻭﻛﻴﻒ ﻛﺎﻥ‪ ،‬ﻓﺈﻥ ﺣﺪ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻣﻦ ﻓﻮﻕ ﺍﻟﺪﺭﺯ ﺍﻹﻛﻠﻴﻠﻲ‪ ،‬ﻭﻣﻦ ﲢﺖ ﺩﺭﺯ ﳝﺮ ﲢﺖ ﺍﳊﺎﺟﺒﲔ‪ ،‬ﻭﻳﻨﺘﻬﻲ ﻃﺮﻓﺎﻩ ﻋﻨﺪ‬
‫ﺍﻟﺪﺭﺯ ﺍﻹﻛﻠﻴﻠﻲ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﺣﻔﺮﰐ ﺍﻟﺼﺪﻏﲔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺪﺭﺯ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ‬
‫ﻭﻣﺪﺍﺧﻼﺗﻪ ﻗﻠﻴﻠﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﺸﺒﻪ ﺍﻟﻠﺰﺍﻕ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ ﻭﻫﻮ ﻋﻈﻢ ﻣﺆﺧﺮ ﺍﻟﺮﺃﺳﲔ‪ .‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺃﻳﻀﹰﺎ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﻼﻑ ﺑﺄﻧﻪ ﻋﻈﻢ ﻭﺍﺣﺪ ﺃﻭ ﻋﻈﻤﺎﻥ ﻳﻔﺼﻞ‬
‫ﺑﻴﻨﻬﻤﺎ ﺩﺭﺯ ﺁﺧﺬ ﻣﻦ ﻃﺮﻑ ﺍﻟﺴﻬﻤﻲ ﺇﱃ ﻣﻨﺘﺼﻒ ﻭﺗﺮ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﳛﻴﻂ ﻬﺑﺎ ﺿﻠﻌﺎ ﺍﻟﻼﻣﻲ‪ .‬ﻭﻛﻴﻒ ﻛﺎﻥ ﻓﻴﺤﺪﻩ ﻣﻦ ﻓﻮﻕ‬
‫ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ‪ ،‬ﻭﻣﻦ ﲢﺖ ﻣﻔﺼﻞ ﺍﻟﺮﺃﺱ ﻣﻊ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﺃﺳﻔﻠﻪ ﻣﺜﻘﺐ ﻭﻓﻴﻪ ﺍﻟﺜﻘﺐ ﺍﻟﺬﻱ ﻫﻮ ﺃﻋﻈﻢ ﺛﻘﺐ ﰲ ﻋﻈﺎﻡ‬
‫ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻨﻪ ﺍﻟﻨﺨﺎﻉ‪.‬‬

‫ﻭﻗﺪﺍﻡ ﻫﺬﺍ ﺍﳉﺪﺍﺭ ﻣﺆﺧﺮ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪ ،‬ﻭﻫﻮ ﻋﻈﻢ ﺍﺳﻄﻮﺍ ﱐ ﺍﻟﺸﻜﻞ‪ ،‬ﻭﻃﺮﻓﺎﻩ ﻣﺆﺧﺮﳘﺎ ﻳﺘﺼﻞ ﻬﺑﺬﺍ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ‬
‫ﺑﺪﺭﺯ ﻳﻨﺘﻬﻲ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﺇﱃ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ‪ ،‬ﻭﻣﻘﺪﻣﻬﻤﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻔﻚ ﺍﻷﻋﻠﻰ ﺑﺪﺭﺯ ﻭﺳﻨﺬﻛﺮﻩ‪ .‬ﻭﻓﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺃﻣﻮﺭ‪:‬‬
‫ﻼ ﻟﻌﻈﺎﻡ ﺍﻟﺮﺃﺱ ﻛﻠﻬﺎ ﻷﻬﻧﺎ ﻛﻠﻬﺎ ﺗﺘﺼﻞ ﺑﻪ ﻛﺎﳌﺒﻨﻴﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻣ ﹰ‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺗﺴﺪ ﺍﳋﻠﻞ ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﺃﻃﺮ ﺍﻑ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻓﻼ ﻳﻌﺮﺽ ﻟﺸﻲﺀ ﻣﻨﻬﺎ ﺗﻘﻠﻘﻞ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻛﺎﳋﺸﺒﺔ ﺍﻟﱵ ﻳﺪﻋﻢ ﻬﺑﺎ ﺍﳉﺪﺭﺍﻥ ﺍﻟﱵ ﺧﻴﻒ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻘﻮﻁ ﺇﱃ ﺟﺎﻧﺐ ﻓﺘﻌﻤﻞ ﻣﺴﺘﻨﺪﺓ ﺇﱃ ﺍﳉﺪﺍﺭ ﻣﻦ‬
‫ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﻟﻴﻤﻨﻊ ﺳﻘﻮﻃﻪ ﺇﻟﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﻳﻔﻌﻞ ﺑﺎﻷﺷﺠﺎﺭ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﳋﺸﺒﺔ ﰲ ﺍﻟﻌﺮﻑ ﺍﻟﻌﺎﻣﻲ‪ :‬ﺑﺎﻟﺪﺍﻗﻮﺭ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻫﻮ ﻛﺬﻟﻚ ﻟﻠﻔﻚ ﺍﻷﻋﻠﻰ ﻷﻧﻪ ﳛﻔﻈﻪ ﻋﻦ ﺍﳌﻴﻞ ﺇﱃ ﺧﻠﻒ ﻭﺧﺼﻮﺻﹰﺎ ﻋﻨﺪ ﺿﺮﺑﺔ ﺗﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺳﻘﻄﺔ‪،‬‬
‫ﻭﳓﻮﳘﺎ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﻳﺘﺼﻞ ﺑﻪ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ ﲟﻔﺎﺻﻞ ﻣﻮﺛﻘﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﺬﻟﻚ ﺍﺗﺼﺎﻝ ﺍﻟﻔﻚ ﺑﺘﻠﻚ ﺍﻟﻌﻈﺎﻡ ﺍﺗﺼﺎ ﹰﻻ‬
‫ﳏﻜﻤﹰﺎ‪ .‬ﻭﳍﺬﻩ ﺍﳌﻨﺎﻓﻊ‪ ،‬ﻭﻷﺟﻞ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻣﻮﺿﻮﻉ ﺣﻴﺚ ﺗﻜﺜﺮ ﺍﻟﻔﻀﻮﻝ ﺍﻟﺮﻃﺒﺔ ﻧﺎﺯﻟﺔ ﻣﻦ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺻﺎﻋﺪﺓ ﻣﻦ‬
‫ﺍﻟﺒﺪﻥ ﲞﺎﺭﹰﺍ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺯﺍﺋﺪﺗﺎﻥ ﺷﺒﻴﻬﺘﺎﻥ ﺑﺎﳊﺎﺟﺒﲔ ﻭﻋﻦ ﺟﻨﺒﻴﻬﻤﺎ ﺣﻔﺮﺗﺎﻥ‪ .‬ﻭﺃﻣﺎ ﺍﳉﺪﺍﺭﺍﻥ ﺍﻟﻠﺬﺍﻥ ﳝﻨﺔ ﻭﻳﺴﺮﺓ‬
‫ﻓﻴﺘﺨﺬ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﻓﻮﻕ ﺍﻟﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ ﺍﻟﺬﻱ ﰲ ﺫﻟﻚ ﺍﳉﺎﻧﺐ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺧﻠﻒ ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ ﺑﻌﺪ‬
‫ﺍﻋﺘﺮﺍﺽ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﺑﲔ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﺑﲔ ﻣﺆﺧﺮ ﺍﻟﻮﺗﺪﻱ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻳﺄﺧﺬ ﻣﻨﺤﺪﺭﹰﺍ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻭﳝﺮ‬
‫ﲟﻔﺼﻞ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻮﺗﺮﻫﺎ ﺍﻟﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﳊﺠﺮﻱ ﺻﻌﺪ ﻣﺸﺘﺮﻛﹰﺎ‬
‫ﺑﲔ ﻣﻘﺪﻡ ﺍﻟﻌﻈﻢ ﺍﳊﺠﺮﻱ ﻭ ﺑﲔ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪ .‬ﻓﺈﺫﺍ ﺍﺗﺼﻞ ﺑﻄﺮﻑ ﺍﻹﻛﻠﻴﻠﻲ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﳌﻮﺿﻌﲔ ﺍﻟﻌﻤﻴﻘﲔ ﺍﻟﻠﺬﻳﻦ ﰲ‬
‫ﺍﻟﺼﺪﻏﲔ ﺭﺟﻊ ﻣﻨﺤﺪﺭﹰﺍ ﺇﱃ ﺃﺳﻔﻞ ﻭﺳﻨﺬﻛﺮ ﺑﻌﺪ ﻫﺬﺍ ﺇﱃ ﻣﺎﺫﺍ ﻳﻨﺘﻬﻲ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﺑﲔ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ‪،‬‬
 ‫ﺃﻋﲏ ﻣﻦ ﺍﻟﺘﻘﺎﻃﻊ ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﺍﻹﻛﻠﻴﻠﻲ‪ ،‬ﻭﺍﻟﺪﺭﺯ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻟﺮﺃﺱ ﻭﻋﻈﻢ ﺍﳉﺒﻬﺔ ﺇﱃ ﺍﻟﺘﻘﺎﻃﻊ ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﺍﻟﻼﻣﻲ‬
‫ﻭﺍﻟﺪﺭﺯ ﺍﳌﻌﺘﺮﺽ‪ .‬ﻭﻫﻮ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻮﺗﺪﻱ ﻟﻚ ﺃﻥ ﲡﻌﻠﻪ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ ﻛﻤﺎ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‬
‫ﻼ ﺑﻄﺮﰲ ﺍﻟﻼﻣﻲ ﻣﻦ ﺧﻠﻒ ﻭﺑﻄﺮﰲ ﺍﻹﻛﻠﻴﻠﻲ ﻣﻦ ﻗﺪﺍﻡ‬ ‫ﺣﲔ ﻋﺮﻑ ﻫﻴﺌﺔ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ‪ .‬ﻭﻟﻚ ﺃﻥ ﲡﻌﻠﻪ ﺩﺭﺯﹰﺍ ﺁﺧﺮ ﻣﺘﺼ ﹰ‬
‫ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻫﺎ ﻫﻨﺎ‪ .‬ﻭﻟﻚ ﺃﻥ ﲡﻌﻠﻪ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻹﻛﻠﻴﻠﻲ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻹﻛﻠﻴﻠﻲ ﳝﺘﺪ ﺇﱃ ﻃﺮﰲ ﺍﻟﻼﻣﻲ ﻣﻦ‬
‫ﺧﻠﻒ‪ ،‬ﻭﻻ ﲣﺘﻠﻒ ﰲ ﺫﻟﻚ ﺇﻻ ﺍﻷﲰﺎﺀ ﻓﻘﻂ‪ .‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻈﻤﲔ ﺍﳊﺠﺮﻳﲔ ﻓﺈﻧﻪ ﳛﺪﻩ ﻣﻦ ﺧﻠﻒ ﺍﳉﺰﺀ ﺍﳋﻠﻔﻲ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻭﻳﻜﻮﻥ ﻣﺸﺘﺮﻛﹰﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﺁﺧﺬﹰﺍ ﰲ ﻃﻮﻝ ﺍﻟﻮﺗﺪﻱ‪.‬‬
‫ﻭﳛﺪﻩ ﻣﻦ ﻗﺪﺍﻡ ﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺪﺭﺯ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺼﻌﺪ ﻣﻨﻪ ﺇﱃ ﻃﺮﻑ ﺍﻹﻛﻠﻴﻠﻲ ﻣﺸﺘﺮﻛﹰﺎ ﺑﲔ ﻫﺬﺍ ﺍﳉﺪﺍﺭ ﻭﺑﲔ ﻫﺬﺍ‬
‫ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﰲ ﻃﻮﻝ ﺫﻟﻚ ﺍﻟﻌﻈﻢ ﺍﳊﺠﺮﻱ‪ ،‬ﻭﻫﻴﺌﺔ ﺍﻟﻌﻈﻢ ﺍﳊﺠﺮﻱ ﻫﻴﺌﺔ ﻣﺜﻠﺚ ﻗﺎﻋﺪﺗﻪ ﺍﻟﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ‪ .‬ﻭﺯﺍﻭﻳﺘﻪ ﻋﻨﺪ‬
‫ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪ ،‬ﻭﺍﻟﻀﻠﻌﺎﻥ ﺍﶈﻴﻄﺎﻥ ﻬﺑﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ﳘﺎ ﻗﺴﻤﺎ ﺫ ﻟﻚ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ‬
‫ﺍﻟﻌﻈﻤﲔ ﺃﻋﲏ ﺍﳊﺠﺮﻳﲔ ﻗﺪ ﻗﺴﻤﻪ ﺍﳌﺸﺮﺣﻮﻥ ﺇﱃ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻓﻴﻪ ﺛﻘﺐ ﺍﻷﺫﻥ ﻭﻫﻮ ﺷﺪﻳﺪ‬
‫ﺍﻟﺼﻼﺑﺔ ﻳﺸﺒﻪ ﺍﳊﺠﺮ ﻭﻟﺬﻟﻚ ﻳﺴﻤﻰ ﺍﻟﻌﻈﻢ ﺍﳊﺠﺮﻱ ﻭﺗﺴﻤﻰ ﲨﻠﺔ ﻫﺬﺍ ﺍﳉﺪﺍﺭ ﺑﺬﻟﻚ ﻷﻥ ﻓﻴﻪ ﻫﺬﺍ ﺍﳉﺰﺀ ﻭﺇﳕﺎ ﺯﻳﺪ ﰲ‬
‫ﺻﻼﺑﺔ ﻫﺬﺍ ﺍﳉﺰﺀ ﻟﻴﺘﺪﺍﺭﻙ ﻬﺑﺎ ﻣﺎ ﻳﻮﺟﺒﻪ ﺛﻘﺐ ﺍﻟﺴﻤﻊ ﻣﻦ ﺿﻌﻒ ﺍﳉﺮﻡ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﻤﻰ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ ﺑﺎﳊﺠﺮﻱ ﺃﻳﻀﹰﺎ ﺑﻞ ﻫﻮ ﺃﻭﱃ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ﻷﻧﻪ ﺃﺷﺪ ﺻﻼﺑﺔ ﻣﻦ ﻫﺬﺍ ﺍﳉﺪﺍﺭ‪،‬‬
‫ﻗﻠﻨﺎ‪ :‬ﻟﻴﺲ ﻛﺬﻟﻚ ﻷﻧﻪ ﺃﻛﺜﺮ ﺻﻼﺑﺔ ﻣﻦ ﲨﻠﺔ ﻫﺬﺍ ﺍﳉﺪﺍﺭ ﺃﻋﲏ‪ :‬ﺍﻷﳝﻦ ﻭﺍﻷﻳﺴﺮ‪ .‬ﻭﻟﻴﺲ ﺃﺯﻳﺪ ﺻﻼﺑﺔ ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻨﻪ‬
‫ﻓﻴﻤﺎ ﺃﻇﻦ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻟﺰﺍﺋﺪ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺑﺎﳌﻴﻞ ﻭﻳﺴﻤﻴﻬﺎ ﺟﺎﻟﻴﻨﻮﺱ ﺑﺎﻹﺑﺮﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳉﺰﺀ ﲢﺪﻩ ﺯﺍﺋﺪﺓ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ‪ ،‬ﻭﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﺰﺍﺋﺪﺓ ﲢﺪﻩ ﻣﻦ ﻗﺪﺍﻡ ﻭﺧﻠﻒ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳﻠﻲ ﻫﺬﺍ ﺍﳉﺰﺀ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺍﻟﺸﺒﻴﻬﺔ ﺇﺣﺪﺍﳘﺎ ﲝﻠﻤﺔ ﺍﻟﺜﺪﻱ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺯﺍﺋﺪﺓ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ‬
‫ﻳﺴﻤﻰ ﺍﻟﺰﻭﺝ‪ .‬ﻭﻓﺎﺋﺪﺓ ﺍﻟﺰﺍﺋﺪﺓ ﺍﳊﻠﻤﻴﺔ ﺃﻥ ﲤﻨﻊ ﻣﻔﺼﻞ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻻﳔﻼﻉ ﻭﻫﻲ ﻏﲑ ﻣﻮﺿﻮﻋﺔ ﺧﻠﻒ ﺫﻟﻚ‬
‫ﺍﳌﻔﺼﻞ‪.‬‬

‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳﺘﻠﻮ ﻫﺬﺍ ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﺍﻟﺼﺪﻍ‪ .‬ﻭﻫﻮ ﺃﻟﲔ ﻫﺬﺍ ﺍﳉﺪﺍﺭ ﻭﺍﳉﺰﺀ ﺍﻷﻭﺳﻂ ﺑﲔ ﻫﺬﺍ ﻭﺑﲔ ﺍﳉﺰﺀ‬
‫ﺍﳊﺠﺮﻱ ﰲ ﺍﻟﺼﻼﺑﺔ ﻫﺬﺍ‪ ،‬ﻭﺃﻣﺎ ﻋﻈﺎﻡ ﺍﻟﺰﻭﺝ ﻓﻬﻲ ﻣﻮﺿﻮﻋﺔ ﻓﻮﻕ ﻋﻀﻞ ﺍﻟﺼﺪﻏﲔ ﻭﻫﻲ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻋﻈﻤﺎﻥ‪،‬‬
‫ﻭﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺩﺭﻭﺯ ﻭﻣﻨﻪ ﻭﻗﻌﺖ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﻟﺰﻭﺝ ﻭﻗﺪ ﺧﻔﻰ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﺣﱴ ﻇﻦ ﺃﻥ ﰲ ﻛﻞ ﺟﺎﻧﺐ‬
‫ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺪﺭﺯ ﰲ ﻭﺳﻂ ﺍﻟﺼﺪﻍ‪ .‬ﻭﺃﺣﺪ ﻋﻈﻤﻴﻪ ﻳﻠﻲ ﻣﺆﺧﺮ ﺍﻟﺮﺃﺱ ﻭﻳﻠﺘﺤﻢ ﻃﺮﻓﻪ ﺑﺎﻟﻌﻈﻢ ﺍﳊﺠﺮﻱ‪ ،‬ﻭﺍﻵﺧﺮ‬
‫ﻳﻠﻲ ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ ﻭﻳﺘﺼﻞ ﻃﺮﻓﻪ ﺑﻄﺮﻑ ﺍﳊﺎﺟﺐ ﻋﻨﺪ ﺍﻟﻠﺤﺎﻅ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺩﻗﻴﻘﺔ ﺳﻬﻠﺔ ﺍﻟﺘﺠﺰﺅ ﳑﺎ ﻫﻲ ﻣﻠﺘﺼﻘﺔ ﺑﻪ‬
‫ﲝﻴﺚ ﺗﻨﺜﲏ ﺑﺄﺩﱏ ﺿﻐﻂ ﻳﻀﻐﻄﻬﺎ ﻣﻦ ﺃﺳﻔﻞ ﲟﺜﻞ ﻃﺮﻑ ﺍﻟﺴﻜﲔ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﳍﺎ ﻓﺎﺋﺪﺗﺎﻥ‪ :‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﺳﺘﺮ ﻋﻀﻞ‬
‫ﺍﻟﺼﺪﻏﲔ‪ .‬ﻭﺇﳕﺎ ﺍﺧﺘﺼﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻞ ﺑﺬﻟﻚ ﻷﻬﻧﺎ ﻗﺮﻳﺒﺔ ﺟﺪﹰﺍ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺷﺪﺓ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻟﻠﺘﻀﺮﺭ ﲟﺎ‬
‫ﻳﻼﻗﻴﻬﺎ ﺑﻌﻨﻒ‪.‬‬
‫ﻭﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺗﻀﺮﺭﻫﺎ ﻛﺜﲑﹰﺍ ﻳﺘﺄﺩﻯ ﺇﱃ ﺿﺮﺭ ﺍﻟﺪﻣﺎﻍ‪.‬‬
‫ﻭﺍﳌﻨﻔﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻬﻧﺎ ﺗﺴﺘﺮ ﺍﳊﻔﺮﺗﲔ ﺍﻟﻠﺘﲔ ﻋﻨﺪ ﺍﻟﺼﺪﻏﲔ ﻓﻼ ﻳﻌﺮﺽ ﰲ ﺳﻄﺢ ﻣﻮﺿﻌﻬﺎ ﺛﻠﻤﺔ ﻳﻜﻮﻥ ﺷﻜﻞ ﺍﻟﻮﺟﻪ ﻣﻨﻬﺎ‬
‫ﻗﺒﻴﺤﺎﹰ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﳛﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﻓﻮﻕ ﺍﻟﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ‪ ،‬ﻭﻣﻦ ﺃﺳﻔﻞ ﺩﺭﺯ ﻳﺄﰐ ﻣﻦ ﻃﺮﻑ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ‪ ،‬ﻭﳝﺮ ﺑﻪ ﻣﻨﺘﻬﻴﹰﺎ‬
‫ﺇﱃ ﺍﻟﺪﺭﺯ ﺍﻹﻛﻠﻴﻠﻲ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻫﻮﺍ ﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﺃﻭ ﻻﹰ‪ ،‬ﻭﻗﺪ ﺟﻌﻠﻪ ﻣﻐﺎﻳﺮﹰﺍ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻹﻛﻠﻴﻠﻲ ﻭﺍﻟﻼﻣﻲ‪.‬‬
 ‫ﻭﺃﻣﺎ ﺟﺎﻟﻴﻨﻮﺱ ﻓﻘﺪ ﻋﺮﻓﺖ ﻗﻮﻟﻪ ﻓﻴﻪ‪ .‬ﻭﻟﻴﺲ ﻳﺮﻳﺪ ﺑﻜﻮﻧﻪ ﳛﺪ ﻫﺬﺍ ﺍﳉﺪﺍﺭ ﻣﻦ ﺃﺳﻔﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺍﺯﻳﺎﹰ ﻟﻠﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ‬
‫ﻛﻤﺎ ﺭ ﺃﻳﻨﺎ ﲨﺎﻋﺔ ﻳﺘﻮﳘﻮﻥ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻳﻜﻮﻥ ﻛﻀﻠﻌﻲ ﻣﺜﻠﺚ ﳛﻴﻄﺎﻥ ﺑﺰﺍﻭﻳﺔ ﻭﺗﺮﻫﺎ ﺍﻟﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﳉﺪﺍﺭ‬
‫ﺷﻜﻠﻪ ﻛﻤﺎ ﻋﻠﻤﺖ ﺷﻜﻞ ﻣﺜﻠﺚ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻣﻦ ﻗﺪﺍﻡ ﺟﺰﺀ ﻣﻦ ﺍﻹﻛﻠﻴﻠﻲ‪ ،‬ﻭﻣﻦ ﺧﻠﻒ ﺟﺰﺀ ﻣﻦ ﺍﻟﻼﻣﻲ‪ .‬ﻫﺬﺍ ﺇﳕﺎ ﻳﺼﺢ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﻟﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ ﻭﺍﻟﺪﺭﺯ‬
‫ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﻋﻈﻢ ﺍﳉﺒﻬﺔ ﻭﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻛﻼﳘﺎ ﰲ ﺳﻄﺢ ﻭﺍﺣﺪ‪ .‬ﺑﻞ ﻛﺎﻥ ﺃﻋﻠﻰ ﻣﻨﻪ ﺣﱴ ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﺪﺭﺯ ﺍﻹﻛﻠﻴﻠﻲ‬
‫ﺟﺰﺀ ﲢﺖ ﻣﻮﺿﻊ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺪﺭﺯ ﺍﻟﻘﺸﺮﻱ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺍﳉﺰﺀ ﳏﺪﺩﹰﺍ ﻟﻠﻌﻈﻢ ﺍﳊﺠﺮﻱ ﻣﻦ ﻗﺪﺍﻡ‪ .‬ﺃﻋﲏ ﺑﺬﻟﻚ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﲤﺎﻡ ﺣﺪﻩ ﺍﻟﻘﺪﺍﻣﻲ ﺇﺫ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺣﺪﻩ ﺍﻟﻘﺪﺍﻣﻲ ﻫﻮ ﺍﻟﺪﺭﺯ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺿﻠﻌﻪ ﺍﳌﻘﺪﻡ ﻭﺑﲔ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪ .‬ﻭﺃﻣﺎ ﻋﺪﺩ‬
‫ﺍﻟﺜﻘﻮﺏ ﺍﻟﱵ ﰲ ﻋﻈﻢ ﺍﻟﺮﺃﺱ ﻓﺴﺘﻌﺮﻓﻪ ﰲ ﻛﻼﻣﻨﺎ ﰲ ﳐﺎﺭﺝ ﺍﻟﻌﺼﺐ ﺍﻟﺪﻣﺎﻏﻲ‪ ،‬ﻭﻣﺪﺍﺧﻞ ﺍﻷﻭﺭﺩﺓ ﻭﺍﻟﺸﺮﺍﻳﲔ ﺇﻟﻴﻪ ﻷﻥ‬
‫ﺗﻠﻚ ﺍﻟﺜﻘﻮﺏ ﻫﻲ ﻫﺬﻩ ﺍﳌﺪﺍﺧﻞ ﻭﺍﳌﺨﺎﺭﺝ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﻋﻈﺎﻡ ﺍﻟﻔﻜﲔ ﻭﺍﻷﻧﻒ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺗﺸﺮﻳﺢ ﻋﻈﺎﻡ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ‬
‫ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﻋﻈﺎﻡ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ‪ ....‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻷﻧﻒ ﻓﻤﻨﺎﻓﻌﻪ ﻇﺎﻫﺮﺓ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﺴﺒﺐ ﰲ ﺗﻜﺜﲑ ﻋﻈﺎﻡ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﺃﻣﻮﺭ‪ :‬ﺃﺣﺪﻫﺎ ﻟﻴﻜﻮﻥ ﺁﻣﻨﹰﺎ ﻣﻦ ﺳﺮﻳﺎﻥ ﻣﺎ ﻳﻌﺮﺽ ﻣﻦ ﺍﻵﻓﺎﺕ ﲜﺰﺀ ﻣﻨﻪ ﻛﻤﺎ‬
‫ﻗﻠﻨﺎ ﰲ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ‪.‬‬
‫ﻼ ﻛﺎﻟﻌﻈﺎﻡ ﺍﻟﱵ ﲢﺖ ﺍﻷﻧﻒ‪ .‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﻓﻀﻮﻝ‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺑﻌﺾ ﺃﺟﺰﺍﺋﻪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺭﻗﻴﻘﹰﺎ ﺟﺪﹰﺍ ﻣﺘﺨﻠﺨ ﹰ‬
‫ﻼ ﻟﻴﺴﻬﻞ ﲢﻠﻠﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﺑﻌﺾ ﺃﺟﺰﺍﺋﻪ ﳚﺐ‬ ‫ﺍﻟﺪﻣﺎﻍ ﻛﺜﲑﺓ ﺍﻻﳓﺪﺍﺭ ﺇﱃ ﻫﻨﺎﻙ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳉﺰﺀ ﺩﻗﻴﻘﹰﺎ ﻣﺘﺨﻠﺨ ﹰ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻏﻠﻴﻈﹰﺎ ﺟﺪﹰﺍ ﺻﻠﺒﹰﺎ ﻛﻌﻈﻢ ﺍﻟﻮﺟﻨﺔ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺗﺮﺗﻜﺰ ﻓﻴﻪ ﺍﻷﺿﺮﺍﺱ ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ‬
‫ﺍﻟﻘﻮﺓ ﻟﺌﻼ ﺗﻌﺮﺽ ﻟﻪ ﺁﻓﺔ ﺑﺴﺒﺐ ﻛﺜﺮﺓ ﻋﻤﻠﻬﺎ ﻭﻗﻮﺗﻪ‪ .‬ﻭﻷﻥ ﻛﱪ ﺃﺻﻮﳍﺎ ﳛﻮﺝ ﺇﱃ ﺣﻔﺮﺓ ﻋﻈﻴﻤﺔ ﻻ ﻳﻠﻴﻖ ﲟﺜﻠﻬﺎ ﻋﻈﻢ‬
‫ﺭﻗﻴﻖ ﺧﺎﺻﺔ ﻭﺍﻧﺪﻓﺎﻉ ﻓﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺟﻬﺘﻬﺎ ﻗﻠﻴﻞ ﺟﺪﺍﹰ‪ ،‬ﻓﻼ ﺗﻀﺮ ﻬﺑﺎ ﺯﻳﺎﺩﺓ ﺍﻟﻐﻠﻆ ﻭﺍﻟﺼﻼﺑﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‬
‫ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﺎﻡ ﻫﺬﺍ ﺍﻟﻔﻚ ﻛﺜﲑﺓ ﻛﻤﺎ ﻗﻠﻨﺎ ﰲ ﻋﻈﻢ ﺍﻟﺮﺃﺱ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﲝﺬﺍﺀ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻫﻮ ﺑﺎﺭﺩ ﺭﻃﺐ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﻔﻀﻮﻝ ﻋﻨﺪﻩ ﻛﺜﲑﺓ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﺍﻟﻔﻀﻮﻝ ﺍﻟﺒﺨﺎﺭﻳﺔ‬
‫ﳑﺎ ﻳﺘﺼﻌﺪ ﺇﱃ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻣﺎ ﻳﺘﻮﻟﺪ ﻓﻴﻪ ﻭﺫﻟﻚ ﳛﻮﺝ ﺇﱃ ﺧﻠﻞ ﻳﺴﻬﻞ ﲢﻠﻠﻬﺎ ﻣﻨﻪ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻪ ﺍﳌﻔﺎﺻﻞ ﻛﺜﲑﺓ‬
‫ﻟﺬﻟﻚ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺗﻜﺜﲑ ﺍﻟﻌﻈﺎﻡ‪ .‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﻋﻈﺎﻡ ﻫﺬﺍ ﺍﻟﻔﻚ ﺃﻛﱪ ﻋﺪﺩﹰﺍ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﺃﻣﻮﺭ‪ :‬ﺃﺣﺪﻫﺎ‪:‬‬
‫ﺃﻥ ﺗﻌﺮﺽ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﲝﺼﻮﻝ ﺍﻵﻓﺎﺕ ﻋﻦ ﺍﻟﻌﻔﻮﻧﺔ ﻭﳓﻮﻫﺎ ﺃﻛﺜﺮ‪ ،‬ﻭﺫﻟﻚ ﻷﺟﻞ ﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﺪﻣﺎﻍ ﺍﻟﻜﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ‪ .‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻧﺖ ﺣﺎﺟﺘﻪ ﺇﱃ ﻣﻨﻊ ﺳﺮﻳﺎﻥ ﺍﻵﻓﺎﺕ ﺃﻛﺜﺮ‪ .‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺘﻜﺜﲑ ﺍﳌﻔﺎﺻﻞ ﺍﻟﺬﻱ ﻳﻠﺰﻣﻪ ﺗﻜﺜﲑ ﺍﻟﻌﻈﺎﻡ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺣﺎﺟﺔ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﻷﺟﺰﺍﺀ ﰲ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻠﲔ ﺃﻗﻞ ﻻﻧﺘﻔﺎﺀ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻋﻨﻪ‪.‬‬

‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻟﻴﺲ ﻭﺭﺍﺀﻩ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﺍﶈﻮﺟﺔ ﺇﱃ ﺧﻠﻞ ﻣﺎ ﻳﺘﺤﻠﻞ ﻣﻨﻪ ﻛﻤﺎ ﰲ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻓﺘﻜﻮﻥ‬
‫ﺣﺎﺟﺘﻪ ﺇﱃ ﺍﳌﻔﺎﺻﻞ ﺃﻗﻞ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﺍﺣﺘﻴﺞ ﻓﻴﻪ ﺇﱃ ﺯﻳﺎﺩﺓ ﺍﳋﻔﺔ ﻷﺟﻞ ﺩﻭﺍﻡ ﺣﺮﻛﺘﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺟﺮﻣﻪ ﺭﻗﻴﻘﹰﺎ‬
‫ﻼ ﻓﻠﻮ ﻛﺜﺮﺕ ﻣﻔﺎﺻﻠﻪ ﻟﺘﻬﻴﺄ ﻟﻼﻧﻜﺴﺎﺭ ﺑﺴﻬﻮﻟﺔ‪.‬‬
‫ﺟﺪﹰﺍ ﻣﺘﺨﻠﺨ ﹰ‬
 ‫ﻗﻮﻟﻪ‪ :‬ﻣﺎﺭﹰﺍ ﲢﺖ ﺍﳊﺎﺟﺐ‪ .‬ﻳﺮﻳﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻳﻜﻮﻥ ﲢﺘﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻀﻄﺠﻌﹰﺎ ﻭﻣﻨﻔﻌﺔ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻭﺻﻞ ﻋﻈﺎﻡ‬
‫ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﺑﻌﻈﻢ ﺍﳉﺒﻬﺔ ﻭﺇﳕﺎ ﱂ ﳚﻌﻼ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻟﻠﻤﻨﺎﻓﻊ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻭﺟﻌﻞ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻟﻴﻜﻮﻥ ﺃﻗﺼﺮ ﻓﻴﻜﻮﻥ ﻣﺎ‬
‫ﻳﻮﻫﻨﻪ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻗﻞ‪ ،‬ﻭﺍﻷﲞﺮﺓ ﺍﻟﺪﺧﺎﻧﻴﺔ ﺗﻨﺤﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻛﺜﲑﹰﺍ ﻷﻧﻪ ﰲ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﺣﻴﺚ ﺗﻜﺜﺮ ﺍﻟﻔﻀﻮﻝ‬
‫ﻭﺃﲞﺮﻬﺗﺎ‪ .‬ﻭﻟﺬﻟﻚ ﻳﺘﻜﻮﻥ ﻋﻠﻴﻪ ﺷﻌﺮ ﺍﳊﺎﺟﺐ‪ .‬ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺧﻠﻠﻪ ﺃﻭ ﺳﻊ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﺃﻛﺜﺮ‪ .‬ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﻳﺒﺴﺖ‬
‫ﺍﻟﻌﻈﺎﻡ ﰲ ﺳﻦ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺍﺗﺴﻊ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻓﻄﺎﻝ ﻫﺬﺍ ﺍﻟﺸﻌﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻣﻦ ﺍﳉﺎﻧﺒﲔ ﺩﺭﺯ ﻳﺄﰐ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻷﺫﻥ ﻣﺸﺘﺮﻛﹰﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﺍﻟﺬﻱ ﻫﻮ ﻭﺭﺍﺀ ﺍﻷﺿﺮﺍﺱ‪.‬‬
‫ﻗﺪ ﺫﻛﺮﻧﺎ ﺃﻭ ﹰﻻ ﺃﻥ ﺍﻟﺪﺭﺯ ﺍﻵﰐ ﻣﻦ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ ﺇﺫﺍ ﺍﻧﺘﻬﻰ ﺇﱃ ﻃﺮﻑ ﺍﻹﻛﻠﻴﻠﻲ ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﳌﻮﺿﻌﲔ ﺍﻟﻌﻤﻴﻘﲔ ﺍﻟﻠﺬﻳﻦ‬
‫ﰲ ﺍﻟﺼﺪﻏﲔ ﺭﺟﻊ ﻣﻨﺤﺪﺭﺍﹰ‪ ،‬ﻭﺇﺫﺍ ﺍﳓﺪﺭ ﺫﻟﻚ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﺩﺭﺯ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﻭﺑﲔ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ‪.‬‬
‫ﻭﻫﻮ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻵﻥ‪ ،‬ﻭﺟﻌﻠﻪ ﳏﺪﺩﹰﺍ ﻟﻠﻔﻚ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻭﻳﺒﻠﻎ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﰲ ﺍﳓﺪﺍﺭﻩ ﺇﱃ ﻗﺎﺻﻲ ﺍﻷﺳﻨﺎﻥ ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺑﺎﻃﻦ ﺍﳊﻨﻚ‪ ،‬ﻭﻳﻠﺘﻘﻲ ﻃﺮﻓﺎﻩ ﻫﻨﺎﻙ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﰒ ﺍﻟﻄﺮﻑ ﺍﻷﺧﲑ ﻭﻫﻮ ﻣﻨﺘﻬﺎﻩ‪ ،‬ﻳﺮﻳﺪ ﰒ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻣﻦ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﺮﻑ ﺍﻟﺬﻱ ﻣﻦ ﺩﺍﺧﻞ‪ ،‬ﻭﻫﻮ‬
‫ﻣﻨﺘﻬﻰ ﻫﺬﺍ ﺍﻟﻔﻚ ﺍﻟﺪﺍﺧﻞ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﺪﺍﺧﻞ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺃﻋﲏ ﺃﻧﻪ ﳝﻴﻞ ﺛﺎﻧﻴﹰﺎ ﺇﱃ ﺍﻷﻧﺴﻲ ﻣﻌﻨﺎﻩ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﺮﻑ ﺍﻟﺒﺎﻃﻦ ﳝﻴﻞ ﺇﱃ ﺍﻷﻧﺴﻲ ﻓﻴﻜﻮﻥ ﺍﻟﺪﺭﺯ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺫﻟﻚ‬
‫ﻼ ﺃﻳﻀﹰﺎ ﺇﱃ ﺍﻷﻧﺴﻲ‪.‬‬
‫ﺍﳌﻨﺘﻬﻰ ﻭﺑﲔ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﻣﺎﺋ ﹰ‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﻴﻜﻮﻥ ﺩﺭﺯ ﻳﻔﺮﻕ ﺑﲔ ﻫﺬﺍ ﻭﺑﲔ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﻧﺬﻛﺮﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺃﻋﻠﻰ ﺍﳊﻨﻚ ﻃﻮ ﹰﻻ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻳﺘﺤﻘﻖ‬
‫ﺣﻴﻨﺌﺬٍ ﺩﺭﺯ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﻫﻮ ﺍﳌﻨﺤﺪﺭ ﺇﱃ ﻭﺭﺍﺀ ﺍﻷﺿﺮﺍﺱ‪ ،‬ﻭﺑﲔ ﺍ ﻟﺪﺭﺯ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺃﻋﻠﻰ ﺍﳊﻨﻚ‬
‫ﻃﻮ ﹰﻻ‪.‬‬
‫ﻭﻣﻌﲎ ﻛﻮﻧﻪ ﻳﻔﺮﻕ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺪﺭﺯﻳﻦ ﺃﻧﻪ ﻳﻘﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻴﻜﻮﻥ ﻛﺎﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻳﺮﻳﺪ ﺃﻥ ﺍﺑﺘﺪﺍﺀﻩ ﻛﺬﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺁﺧﺮﻩ‬
‫ﻓﻴﻨﺘﻬﻲ ﻋﻨﺪ ﺫﻟﻚ ﺍﻟﺪﺭﺯ ﺃﻋﲏ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺃﻋﻠﻰ ﺍﳊﻨﻚ ﻃﻮ ﹰﻻ ﻷﻧﻪ ﻳﻼﻗﻲ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻫﻨﺎﻙ‪ .‬ﻭﺍﻟﻔﺎﺋﺪﺓ ﰲ ﻫﺬﻳﻦ‬
‫ﺍﻟﺪﺭﺯﻳﻦ ﺷﺪﺓ ﺍﺗﺼﺎﻝ ﻋﻈﺎﻡ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﺑﺎﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﺯ ﻫﻮ ﺷﺪﻳﺪ ﺍﻻﺗﺼﺎﻝ ﺑﺎﳉﺪﺭﺍﻥ ﺑﺴﺒﺐ ﺍﻟﺪﺭﻭﺯ ﺍﻟﱵ ﺗﻘﺪﻡ‬
‫ﺫﻛﺮﻫﺎ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﳏﻜﻤﹰﺎ ﻭﻷﺟﻞ ﺫﻟﻚ ﱂ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﻟﺪﺭﺯﻳﻦ ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ‬
‫ﺍﺭﺗﺒﺎﻁ ﻋﻈﻢ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﺑﺎﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﺑﺴﻄﺤﻪ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻣﻌﺎﹰ‪ ،‬ﻓﻠﻮ ﻓﺴﺪ ﺃﺣﺪﳘﺎ ﻗﺎﻡ ﺍﻵﺧﺮ ﻣﻘﺎﻣﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﻤﻦ ﺫﻟﻚ ﺩﺭﺯ ﻳﻘﻄﻊ ﺃﻋﻠﻰ ﺍﳊﻨﻚ ﻃﻮﻻﹰ‪ ،‬ﻭﺩﺭﺯ ﻳﺒﺘﺪﺉ ﻣﺎ ﺑﲔ ﺍﳊﺎﺟﺒﲔ ﺇﱃ ﳏﺎﺫﺍﺓ ﻣﺎ ﺑﲔ ﺍﻟﺜﻨﻴﺘﲔ ﻭﺭﲟﺎ ﻗﻴﻞ‪ :‬ﺇﻥ‬
‫ﻫﺬﻳﻦ ﺩﺭﺯ ﻭﺍﺣﺪ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺃﻋﻠﻰ ﺍﳊﻨﻚ ﻃﻮ ﹰﻻ ﻫﻮﺍ ﻟﺬﻱ ﰲ ﻭﺳﻂ ﻋﺮﺽ ﺃﻋﻠﻰ ﺍﳊﻨﻚ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻫﻮ ﺍﻟﺪﺭﺯ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ﻷﻥ ﺍﻟﻘﺎﻃﻊ ﻷﻋﻠﻰ ﺍﳊﻨﻚ ﻫﻮ ﰲ ﺍﻟﺴﻄﺢ ﺍﻟﺒﺎﻃﻦ ﻭﺍﻵﺧﺮ ﰲ ﺍﻟﺴﻄﺢ ﺍﻟﻈﺎﻫﺮ‪ .‬ﻭﻓﺎﺋﺪﺓ ﻫﺬﻳﻦ‬
‫ﺍﻟﺪﺭﺯﻳﻦ ﻭﺑﺎﻗﻲ ﺍﻟﺪﺭﻭﺯ ﺍﻟﱵ ﲢﺖ ﺍﻷﻧﻒ ﻫﻮ ﺗﻜﺜﲑ ﻃﺮﻕ ﲢﻠﻞ ﺍﻟﻔﻀﻮﻝ ﻷﻥ ﺗﻜﺜﺮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺇﺫ ﻫﻮ ﻣﺼﺐ ﻓﻀﻮﻝ‬
‫ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺍﻷﻧﻒ ﻭﺍﳊﻨﻚ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺔ ﻷﻬﻧﺎ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻨﺪ ﺃﻋﻠﻰ ﺍﻷﻧﻒ ﳎﺘﻤﻌﺔ‪ ،‬ﺇﺫ ﻫﻨﺎﻙ ﻳﻜﺜﺮ‬
‫ﺍﻧﺪﻓﺎﻉ ﺍﻟﻔﻀﻮﻝ‪ .‬ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻤﺎ ﻫﻮ ﺃﺳﻔﻞ ﻣﻦ ﺫﻟﻚ ﻣﺘﻔﺮﻗﺔ ﻟﺘﻌﻢ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﳝﻜﻦ ﻭﺻﻮﻝ ﻣﺎ ﺳﺎﻝ ﻣﻦ ﻓﻮﻕ‬
‫ﺇﻟﻴﻬﺎ‪ .‬ﻭﳚﺐ ﺃﻥ ﺗﺰﺩﺍﺩ ﺗﻔﺮﻗﹰﺎ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺑﻌﺪﹰﺍ‪ .‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺎﻟﺼﻔﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﻓﺎﺋﺪﺓ ﺍﻟﺪﺭﺯ ﺍﳌﻌﺘﺮﺽ ﻋﻨﺪ ﻗﺎﻋﺪﺓ ﺍﳌﻨﺨﺮﻳﻦ ﺃﻥ ﲣﻞ ﻣﻨﻪ ﻣﺎ ﺳﺎﻝ ﻣﻦ ﺗﻠﻚ ﺍﻟﻔﻀﻮﻝ ﺇﱃ ﻣﺎ ﺑﲔ ﺿﻠﻌﻲ ﺍﳌﻨﻜﺒﲔ ﺃﻋﲏ‬
‫ﺍﻟﻀﻠﻌﲔ ﺍﳉﻨﺒﻴﲔ ﻭﻟﻨﻘﻞ ﺍﻵﻥ ﻋﻠﻰ ﻭﺟﻮﺏ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﻭﺍﻳﺎ ﺍﻟﱵ ﰲ ﺍﳌﺜﻠﺜﲔ ﻭﺍﻟﱵ ﰲ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﺍﻟﺬﻱ ﲢﺘﻬﻤﺎ ﻋﻠﻰ‬
‫ﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ‪.‬‬
 ‫ﺃﻣﺎ ﺍﳌﺜﻠﺜﺎﻥ ﻓﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻓﻴﻪ ﺯﺍﻭﻳﺔ ﻗﺎﺋﻤﺔ ﻭﻫﻲ ﺍﻟﱵ ﻳﻮﺗﺮﻫﺎ ﺍﻟﻀﻠﻊ ﺍﳉﻨﱯ ﻣﻨﻪ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻗﺎﻋﺪﰐ ﺍﳌﺜﻠﺜﲔ‬
‫ﻣﺘﺴﺎﻭﻳﺎﻥ ﻓﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻊ ﺍﻟﻀﻠﻊ ﺍﻟﻮﺳﻄﻰ ﻛﻨﻈﲑﻬﺗﺎ ﻣﻊ ﺫﻟﻚ ﺍﻟﻀﻠﻊ‪.‬‬

‫ﻭﺍﻟﻀﻠﻌﺎﻥ ﺍﳉﻨﺒﻴﺎﻥ ﻣﺘﺴﺎﻭﻳﺎﻥ‪ .‬ﻓﺎﻟﺰﺍﻭﻳﺘﺎﻥ ﻣﺘﺴﺎﻭﻳﺘﺎﻥ ﻭﳘﺎ ﻋﻠﻰ ﺧﻂ ﻣﺴﺘﻘﻴﻢ ﻓﻴﻜﻮﻧﺎﻥ ﻗﺎﺋﻤﺘﲔ‪ ،‬ﻭﺍﳋﻂ ﻋﻤﻮﺩ ﻋﻠﻰ‬
‫ﺍﻟﻘﺎﻋﺪﺗﲔ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﺍﻭﻳﺘﺎﻥ ﺍﻟﺒﺎﻗﻴﺘﺎﻥ ﻣﻦ ﻛﻞ ﻣﺜﻠﺚ‪ .‬ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺣﺎﺩﺓ‪ .‬ﻭﳎﻤﻮﻋﻬﻤﺎ ﻣﺴﺎﻭﻳﺔ‬
‫ﻟﻠﺰﺍﻭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ‪ .‬ﻭﻳﻠﺰﻣﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﺍﻭﻳﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﲢﺖ ﺍﻟﻘﺎﺋﻤﺘﲔ ﻣﺘﺴﺎﻭﻳﺘﲔ ﺃﻳﻀﹰﺎ ﻭﻗﺎﺋﻤﺘﲔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺰﺍﻭﻳﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﻋﻨﺪ ﺍﻟﺜﻨﻴﺘﲔ ﻓﻴﺠﺐ ﺃﻳﻀﹰﺎ ﺃﻥ ﺗﻜﻮﻧﺎ ﻗﺎﺋﻤﺘﲔ ﺑﻐﲑ ﻣﺎ ﻗﻠﻨﺎﻩ ﰲ ﺯﺍﻭﻳﱵ ﺍﳌﺜﻠﺜﲔ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻗﺎﻋﺪﺗﺎ ﺍﳌﺜﻠﺜﲔ ﻣﻮﺍﺯﻳﺘﲔ ﳌﻨﺎﺑﺖ ﺍﻷﺳﻨﺎﻥ ﻓﺘﻜﻮﻥ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻋﻨﺪ ﺍﻟﻨﺎﺏ ﻣﻦ ﻛﻞ ﻋﻈﻢ ﻣﺴﺎﻭﻳﺔ ﻟﻠﱵ ﻟﻠﻤﺜﻠﺚ ﻋﻨﺪ ﻃﺮﻑ‬
‫ﺍﳌﻨﺨﺮ ﰲ ﺗﻠﻚ ﺍﳉﻬﺔ ﻭﺗﻠﻚ ﺣﺎﺩﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﺬﻩ ‪ .‬ﻓﺘﻜﻮﻥ ﺍﻟﱵ ﰲ ﺫﻟﻚ ﺍﻟﻌﻈﻢ ﻋﻨﺪ ﻃﺮﻑ ﺍﳌﻨﺨﺮ ﻣﻨﻔﺮﺟﺔ ﻷﻬﻧﺎ ﻣﻊ‬
‫ﺍﻟﺴﻔﻠﻴﺔ ﻣﺜﻞ ﻗﺎﺋﻤﺘﲔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪ .‬ﻭﻫﺬﻩ ﺻﻮﺭﺓ ﺍﻟﺪﺭﻭﺯ ﻭﺍﻟﺰﻭﺍﻳﺎ ﻫﻜﺬﺍ‪ :‬ﻗﻮﻟﻪ‪ :‬ﻭﻣﻦ ﺩﺭﻭﺯ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﺩﺭﺯ‬
‫ﻳﻨﺰﻝ ﻣﻦ ﺍﻟﺪﺭﺯ ﺍﳌﺸﺘﺮﻙ ﺍﻷﻋﻠﻰ ﺁﺧﺬﹰﺍ ﺇﱃ ﻧﺎﺣﻴﺔ ﺍﻟﻌﲔ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﻳﻨﺰﻝ ﻣﻦ ﺩﻭﻥ ﻣﻨﺸﺄ ﻋﻈﻢ ﺍﻟﺰﻭﺝ‪ .‬ﻭﻛﻤﺎ ﻳﻨﺰﻝ‬
‫ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ؛ ﺃﺣﺪﳘﺎ‪ :‬ﻭﻫﻮ ﺍﻟﺼﻐﲑ ﳝﺮ ﺇﱃ ﺧﻠﻒ ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺍﳊﻔﺮﺓ ﺍﻟﱵ ﲢﺖ ﻋﻈﻢ ﺍﻟﺰﻭﺝ‪ .‬ﻭﺫﻟﻚ ﻫﻮ ﻃﺮﻑ‬
‫ﻫﺬﺍ ﺍﻟﻔﻚ ﻣﻦ ﺍﳉﺎﻧﺐ ﻓﻴﻠﺘﻘﻲ ﻣﻊ ﺍﻟﺪﺭﺯ ﺍﶈﺪﺩ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﻭﻫﻮ ﺍﻟﺪﺭﺯ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻔﻚ ﻭﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻭﻫﻮ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﺇﱃ ﺟﻬﺔ ﺍﻟﻌﲔ ﻣﺎﺭﹰﺍ ﺑﲔ ﺍﻟﻘﺎﺋﻢ ﻭﺍﳌﻨﺤﺮﻑ ﻓﺈﺫﺍ ﻭﺻﻞ ﻭﺳﻂ ﺷﻔﲑ ﻣﻮﺿﻊ ﺍﻟﻌﲔ‬
‫ﺍﻷﺳﻔﻞ‪ ،‬ﻭﻫﻮ ﲢﺖ ﺍﳌﻮﻕ ﺍﻟﻮﺣﺸﻲ ﺍﻧﻘﺴﻢ ﻫﻨﺎﻙ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻭﺍﺭﺗﻘﻰ ﺃﻋﻼﻩ ﺇﱃ ﺍﳌﺂﻕ ﺍﻟﻮﺣﺸﻲ ﻣﻦ ﺧﺎﺭﺝ ﺍﳌﺂﻕ‪ .‬ﻭﻫﻮ‬
‫ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﺪﺭﺯ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻠﺤﻲ ﻭﺍﳉﺒﻬﺔ ﻭﺑﲔ ﻧﻘﺮﺓ ﺍﻟﻌﲔ ﺣﱴ ﻳﺒﻠﻎ ﺇﱃ ﻭﺳﻂ ﻣﺎ ﺑﲔ ﺍﳊﺎﺟﺒﲔ‪.‬‬
‫ﻼ‪ .‬ﻭﻳﻨﻔﺬ ﰲ ﺍﻟﻨﻘﺮﺓ ﺃﺳﻔﻞ ﻣﻦ‬‫ﻓﺄﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻴﻤﺮ ﰲ ﻧﻘﺮﺓ ﺍﻟﻌﲔ ﻣﻦ ﺩﻭﻥ ﺍﳌﺂﻕ ﺍﻟﻮﺣﺸﻲ ﺃﻭ ﻣﻦ ﺃﺳﻔﻞ ﻣﻨﻪ ﻗﻠﻴ ﹰ‬
‫ﺍﻟﺜﻘﺐ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ .‬ﻭﻫﻮ ﺍﻟﺜﻘﺐ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻨﻪ ﺍﻟﻌﺼﺐ ﺍﻟﺬﻱ ﻳﺘﻜﻮﻥ ﻣﻨﻪ ﻭﲟﺎ ﳛﻴﻂ ﺑﻪ ﻣﻦ‬
‫ﻃﺒﻘﺎﺕ ﺍﻟﻌﲔ‪ ،‬ﰒ ﻳﺼﻌﺪ ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﺪﺭﺯ ﺍﳌﺸﺘﺮﻙ ﻣﻊ ﺍﳉﺒﻬﺔ ﻭﺫﻟﻚ ﺑﲔ ﺍﳊﺎﺟﺒﲔ ﻓﻴﺘﺤﺪﺭ ﺑﲔ ﻫﺬﺍ ﺍﻟﻘﺴﻢ‪ ،‬ﻭﺑﲔ‬
‫ﺾ ﻧﻘﺮﺓ ﺍﻟﻌﲔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺍﻟﺜﻘﺐ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﳌﺂﻕ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻭﻫﺬﺍ ﺍ ﻟﻌﻈﻢ‬ ‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻋﻈﻢ ﳛﻮﻱ ﺑﻌ ﹴ‬
‫ﺻﻐﲑ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﳛﻴﻂ ﺑﻪ ﺍﻟﺪﺭﺯ ﺍﳌﺸﺘﺮﻙ ﻣﻊ ﺍﳉﺒﻬﺔ ﻣﻦ ﻓﻮﻕ‪ ،‬ﻭﳛﻴﻂ ﺑﻪ ﻣﻦ ﺃﺳﻔﻞ ﺍﻟﺪﺭﺯ ﺍﻵﰐ ﻣﻦ‬
‫ﺩﻭﻥ ﻣﻨﺸﺄ ﺍﻟﺰﻭﺝ ﻭﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻗﺒﻞ ﻣﻦ ﺷﻌﺒﺘﻪ ﺍﻷﻭﱃ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺍﻟﺸﻌﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ .‬ﻓﺈﳕﺎ ﳚﺎﻭﺯ ﺷﻔﺮﻩ ﻣﻮﺿﻊ ﻧﻘﺮ ﺍﻟﻌﲔ ﺍﻷﺳﻔﻞ‪ ،‬ﰒ ﻳﻐﻴﺐ ﰲ ﺍﻟﻌﻤﻖ ﻋﻠﻰ‬
‫ﺍﻻﺳﺘﻘﺎﻣﺔ ﺇﱃ ﺩﺍﺧﻞ ﻭﻳﺮﺗﻔﻊ ﺣﱴ ﻳﺒﻠﻎ ﺍﻟﺪﺭﺯ ﺍﳌﺸﺘﺮﻙ ﻣﻊ ﺍﳉﺒﻬﺔ ﺑﲔ ﺍﳊﺎﺟﺒﲔ ﻓﻴﺘﺤﺪﺩ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻘﺴﻤﲔ ﻋﻈﻢ ﻫﻮ‬
‫ﺃﺻﻐﺮ ﻣﻦ ﺍﻟﺬﻱ ﻓﻮﻗﻪ ﺑﻘﻠﻴﻞ‪ .‬ﻓﻬﺬﻩ ﻋﻈﺎﻡ ﺛﻼﺛﺔ‪ .‬ﺃﻋﻈﻤﻬﺎ ﺍﻷﻭﻝ‪ .‬ﻭﻫﻮ ﻳﺄﺧﺬ ﺑﻌﺾ ﺍﻟﺼﺪﻍ ﻭﺑﻌﺾ ﺍﳊﺎﺟﺐ‪ ،‬ﻭﺑﻌﺾ‬
‫ﻣﻮﺿﻊ ﺍﻟﻌﲔ‪ ،‬ﻭﺑﻌﺪﻩ ﰲ ﺍﻟﻌﻈﻢ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻫﻮ ﳛﻮﻱ ﺍﻷﻋﺼﺎﺏ ﺍﻟﱵ ﺗﺄﰐ ﺍﻟﻠﺤﻰ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﺍﻟﻌﻈﻢ ﺍﻷﻭﻝ ﻃﻮﻳﻞ ﻳﻜﺎﺩ ﻳﻜﻮﻥ‬
‫ﰲ ﻃﻮﻝ ﺍﻟﻌﻈﻤﲔ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻃﺮﻓﻪ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻨﺪ ﺍﻟﺼﺪﻍ ﻳﺘﺼﻞ ﻣﻦ ﺃﺳﻔﻞ ﺑﻌﻈﻢ ﺍﻟﻮﺟﻨﺔ ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺪﺭﻭﺯ‬
‫ﰲ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﻠﺤﻰ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﺛﻼﺛﺔ ﻋﻈﺎﻡ ﻣﺘﺸﺎﻬﺑﺔ ﰲ ﺍﻟﻘﺪ ﻭﺍﳍﻴﺌﺔ ﺇﺫﺍ ﻋﺮﻓﺖ ﻫﺬﺍ‪ ،‬ﻓﻘﻮﻝ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﰲ ﺍﻟﺸﻌﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺇﻬﻧﺎ ﺗﺘﺼﻞ ﻛﺎﺗﺼﺎﻝ ﺍﻷﻭﱃ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﺪﺧﻞ ﺍﻟﻨﻘﺮﺓ ﻣﺸﻜﻞ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻗﺎﻝ‪ :‬ﻟﻜﺎﻥ ﺍﻟﻌﻈﻢ‬
‫ﺍﻟﺬﻱ ﲢﻴﻂ ﺑﻪ ﺍﻟﺸﻌﺒﺔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺻﻐﲑﹰﺍ ﺟﺪﹰﺍ ﺩﻗﻴﻘﹰﺎ ﰲ ﺍﻟﻐﺎﻳﺔ ﻓﻜﺎﻥ ﻳﻜﻮﻥ ﺃﺻﻐﺮ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬
‫ﲢﻴﻂ ﺑﻪ ﺍﻟﺸﻌﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﺸﺮﺣﲔ ﻣﻦ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺍﻟﱵ ﻫﻲ ﺛﻼﺛﺔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻓﻠﻌﻠﻪ ﱂ ﻳﺪﺭﻙ ﻫﺬﻩ‬
‫ﺍﻟﺪﺭﻭﺯ ﺃﻭ ﺃﺩﺭﻛﻬﺎ ﻭﻟﻜﻦ ﻷﺟﻞ ﺻﻐﺮﻫﺎ ﺟﻌﻠﻬﺎ ﻛﻌﻈﻢ ﻭﺍﺣﺪ‪ .‬ﻭﻓﺎﺋﺪﺓ ﺗﻜﺜﲑ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺃﻣﺮﺍﻥ‪ :‬ﺃﺣﺪﳘﺎ ‪ :‬ﺍﳌﻨﻔﻌﺔ‬
‫ﺍﻟﻌﺎﻣﺔ‪ .‬ﻭﻫﻮ ﺃﻥ ﻻ ﺗﻌﻢ ﺁﻓﺔ ﺇﻥ ﻋﺮﺿﺖ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺗﺘﺤﻠﻞ ﺍﻟﻔﻀﻮﻝ ﻣﻦ ﺍﳋﻠﻞ ﺍﻟﻮﺍﻗﻊ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺪﺭﻭﺯ‪ ،‬ﻭﻫﺎﺗﺎﻥ ﺍﳌﻨﻔﻌﺘﺎﻥ ﳘﺎ ﺃﻳﻀﹰﺎ ﻣﻨﻔﻌﺘﺎ ﺍﻟﺪﺭﻭﺯ‪ ،‬ﻭﺇﳕﺎ ﺧﻠﻘﺖ‬
‫ﻛﺬﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻔﻀﻮﻝ ﺗﻜﺜﺮ ﺟﺪﹰﺍ ﻋﻨﺪ ﻣﻮﺿﻊ ﺍﻟﻌﲔ ﻷﺟﻞ ﺭﻃﻮﺑﺘﻬﺎ‪ .‬ﻭﺇﳕﺎ ﺟﻌﻞ ﺑﻌﻀﻬﺎ ﺇﱃ ﺃﺳﻔﻞ ﻣﻦ ﺍﻟﻌﲔ ﻟﻴﺘﺤﻠﻞ‬
‫ﻣﻨﻪ ﻣﺎ ﻳﻨﺰﻝ ﻣﻦ ﺗﻠﻚ ﺍﻟﻔﻀﻮﻝ ﺣﱴ ﻣﺎ ﻳﺄﰐ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺼﺪﻏﲔ‪ ،‬ﻭﻷﺟﻞ ﻛﺜﺮﺓ ﻣﺎ ﳛﺼﻞ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﺍﻟﺮﻃﺒﺔ‬
‫ﲢﺪﺙ ﺍﻟﺪﻣﻮﻉ‪ ،‬ﻭﺳﺒﺐ ﺣﺪﻭﺛﻬﺎ ﻋﻨﺪ ﺍﻟﺒﻜﺎﺀ ﺃﻥ ﺍﻷﱂ ﺍﳌﻮﺟﺐ ﻟﻠﺒﻜﺎﺀ ﻟﺘﺴﺨﻴﻨﻪ ﺍﻟﻘﻠﺐ ﻳﺮﺗﻔﻊ ﻣﻨﻪ‪ ،‬ﻭﻣﻦ ﻧﻮﺍﺣﻴﻪ ﺍﻷﲞﺮﺓ‬
‫ﻓﺈﺫﺍ ﺻﻌﺪﺕ ﺗﻠﻚ ﺍﻷﲞﺮﺓ ﺇﱃ ﺍﻟﺮﺃﺱ ﻏﻠﻈﺖ ﻭﱂ ﺗﻨﻔﺬ ﰲ ﺍﻷﻣﲔ ﻟﻐﻠﻈﻬﺎ ﻭﻟﻜﻮﻬﻧﺎ ﻛﺜﲑﺓ ﻣﺘﺼﻌﺪﺓ ﺩﻓﻌ ﹰﺔ‪ .‬ﻓﺈﻥ ﺍﻷﻣﻴّﻦ‬
‫ﺑﺼﻔﺎﻗﻬﺎ ﺇﳕﺎ ﻳﺘﺤﻠﻞ ﻣﻨﻬﻤﺎ ﻣﺎ ﻳﺘﺤﻠﻞ ﰲ ﺯﻣﺎﻥ ﻃﻮﻳﻞ‪ .‬ﻭﺇﺫ ﺍ ﱂ ﻳﻨﻔﺬ ﰲ ﺍﻷﻣﲔ ﺩﻓﻌﻬﺎ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺟﻬﺔ ﺍﻟﻌﻴﻨﲔ ﻻﺗﺼﺎﻝ‬
‫ﺍﻷﻣﲔ ﻬﺑﻤﺎ ﻓﻴﺨﺮﺝ ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﺆﻭﻥ ﻣﺎﺋﻴﺔ ﻭﺗﻜﻮﻥ ﺣﺎﺭﺓ ﻟﺒﻘﻴﺔ ﺍﳊﺮﺍﺭﺓ ﺍﳊﺎﺩﺛﺔ ﳍﺎ ﺑﺎﻟﻐﻠﻴﺎﻥ ﺍﻟﺬﻱ ﺣﺼﻞ ﰲ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺍﳌﻮﺟﺐ ﻟﻠﺒﻜﺎﺀ ﺃﻗﻮﻯ ﻛﺎﻧﺖ ﺍﻟﺪﻣﻮﻉ ﺃﻛﺜﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺪﻣﻮﻉ ﺍﻟﱵ ﻗﺪ ﲣﺮﺝ ﰲ ﺣﺎﻝ ﺍﻟﻀﺤﻚ ﻓﻼ ﺗﻜﻮﻥ ﺣﺮﺍﺭﻬﺗﺎ ﻗﻮﻳﺔ ﻭﺫﻟﻚ ﻷﻥ ﳏﺪﺛﻬﺎ ﻫﻮ ﺗﺴﺨﲔ ﺍﻟﻘﻠﺐ ﺑﺎﻟﻔﺮﺡ‬
‫ﻭﻫﻮ ﻻ ﳛﺪﺙ ﰲ ﺍﻟﻘﻠﺐ ﺳﺨﻮﻧﺔ ﻳﻌﺘﺪ ﻬﺑﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻛﻞ ﻣﺎ ﻫﻮ ﻣﻨﻬﺎ ﺃﺳﻔﻞ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﲢﺖ ﺍﳊﺎﺟﺐ ﻓﻬﻮ ﺃﺑﻌﺪ ﻣﻦ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﳝﺎﺳﻪ ﺍﻷﻋﻠﻰ‪ .‬ﺇﻥ‬
‫ﲎ ﻣﻔﻴﺪﹰﺍ‪ .‬ﻭﲢﺖ ﻫﺬﻩ ﺍﻟﺪﺭﻭﺯ ﻭﺍﻟﻌﻈﺎﻡ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ‪،‬‬ ‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﱂ ﻳﻈﻬﺮ ﱄ ﺍﻵﻥ ﻟﻪ ﻓﺎﺋﺪﺓ‪ .‬ﻭﻟﻌﻞ ﻏﲑﻱ ﻳﻔﻬﻢ ﻣﻨﻪ ﻣﻌ ً‬
‫ﻭﻫﻲ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻋﻈﻢ ﰲ ﻛﻞ ﺟﺎﻧﺐ ﻳﻘﺎﻝ ﻟﻪ ﻋﻈﻢ ﺍﻟﻮﺟﻨﺔ‪ .‬ﻭﻫﻮ ﻋﻈﻢ ﺛﺨﲔ ﻟﻪ ﻗﺪﺭ ﺻﺎﱀ ﻭﺟﺮﻣﻪ ﺻﻠﺐ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﻛﻠﻪ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻌﻈﻢ ﳛﺪﻩ ﻣﻦ ﻓﻮﻕ ﺍﻟﺪﺭﺯ ﺍﻵﰐ ﻣﻦ ﺩﻭﻥ ﻣﻨﺸﺄ ﻋﻈﻢ ﺍﻟﺰﻭﺝ ﻣﻊ ﺷﻌﺒﺘﻪ ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬
‫ﻭﲢﺪﻩ ﻣﻦ ﲢﺖ ﻣﻨﺎﺑﺖ ﺍﻷﺿﺮﺍﺱ ﻭﳛﺪﻩ ﻣﻦ ﺟﻬﺔ ﺍﻷﺫﻥ ﺍﻟﻘﺪﺭ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻠﺤﻲ ﺍﻷﻋﻠﻰ ﻭﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﻭﻫﻮ‬
‫ﺍﳌﻨﺤﺪﺭ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﺿﺮﺍﺱ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﰲ ﲢﺪﻳﺪ ﻫﺬﺍ ﺍﻟﻠﺤﻰ ﻭﳛﺪﻩ ﻣﻦ ﺟﻬﺔ ﺍﻷﻧﻒ ﺍﻟﺪﺭﺯ ﺍﻟﻄﺮﰲ ﺍﻟﺬﻱ ﻣﻦ‬
‫ﺗﻠﻚ ﺍﳉﻬﺔ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻮﺗﺮ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻣﻦ ﺍﳌﺜﻠﺚ ﺍﻟﺬﻱ ﰲ ﺗﻠﻚ ﺍﳉﻬﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺟﺎﻟﻴﻨﻮﺱ ﻓﻘﺪ ﻗﺎﻝ ﰲ ﲢﺪﻳﺪ ﻫﺬﺍ ﺍﻟﻌﻈﻢ‪ :‬ﺃﻧﻪ ﳛﺪﻩ ﻣﻦ ﺃﺳﻔﻞ ﺍﻟﺪﺭﺯ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺃﻋﻠﻰ ﺍﻟﻔﻢ ﻭﻳﺮﻳﺪ ﺑﺬﻟﻚ‬
‫ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺃﻋﻠﻰ ﺍﳊﻨﻚ ﻃﻮ ﹰﻻ‪ .‬ﻭﻳﺮﻳﺪ ﺑﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺪﺭﺯ ﳛﺪﻩ ﻣﻦ ﺃﺳﻔﻞ ﺃﻧﻪ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﻀﻄﺠﻌﹰﺎ ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﻋﺪﹰﺍ ﺃﻭ ﻣﻨﺘﺼﺒﹰﺎ ﻓﺈﳕﺎ ﳛﺪ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻣﻦ ﲢﺖ ﻣﻨﺎﺑﺖ ﺍﻷﺿﺮﺍﺱ ﻓﻘﻂ ﻷﻥ ﺫﻟﻚ ﻫﻮﺍ ﻟﺬﻱ‬
‫ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﲢﺖ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻭﺍﻟﺸﻴﺦ ﱂ ﻳﺘﻌﺮﺽ ﻟﺘﻌﺮﻳﻒ ﻫﺬﺍ ﺍﻟﻌﻈﻢ‪ ،‬ﻭﻻ ﻟﻌﺪﺩ ﻋﻈﺎﻡ ﻫﺬﺍ ﺍﻟﻔﻚ ﻭﻗﺪ ﺍﺧﺘﻠﻒ‬
‫ﺍﳌﺸﺮﺣﻮﻥ ﰲ ﻋﺪﺩﻫﺎ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺪ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﻋﻨﺪ ﺍﻟﻌﻴﻨﲔ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﻋﻈﻤﲔ ﻓﻘﻂ‪ ،‬ﻛﻤﺎ ﻗﻠﻨﺎﻩ‬
‫ﺃﻭ ﻻﹰ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﳚﻌﻞ ﺍﻟﻌﻈﻤﲔ ﺍﳌﻨﺤﺮﻓﲔ ﺍﻟﻠﺬﻳﻦ ﻳﻨﺒﺖ ﻓﻴﻬﻤﺎ ﺍﻟﺜﻨﺎﻳﺎ ﻭﺍﻟﺮﺑﺎﻋﻴﺎﺕ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻈﻤﲔ ﺍﳌﺜﻠﺜﲔ‬
‫ﺍﻟﻠﺬﻳﻦ ﻓﻮﻕ ﻫﺬﻳﻦ ﺍﻟﻌﻈﻤﲔ‪ .‬ﻭﻓﻴﻬﻤﺎ ﺛﻘﺒﺘﺎ ﺍﻷﻧﻒ ﺍﻟﻠﺬﺍﻥ ﻳﻔﻀﻴﺎﻥ ﺇﱃ ﺍﳊﻨﻚ ﳚﻌﻠﻮﻬﻧﻤﺎ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ .‬ﻭﺑﺈﺯﺍﺀ ﻫﺆﻻﺀ ﻗﻮﻡ‬
‫ﳚﻌﻠﻮﻥ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﻣﻦ ﻋﻈﺎﻡ ﻫﺬﺍ ﺍﻟﻔﻚ ﻓﻠﺬﻟﻚ ﺃﻛﺜﺮ ﻣﺎ ﻗﻴﻞ ﰲ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺃﻬﻧﺎ ﺛﻼﺛﺔ ﻋﺸﺮﺓ ﻋﻈﻤﹰﺎ ﻭﺃﻗﻞ ﻣﺎ ﻗﻴﻞ‬
‫ﻓﻴﻬﺎ ﺃﻬﻧﺎ ﺳﺘﺔ ﻋﻈﺎﻡ‪.‬‬
‫ﺃﻣﺎ ﻣﻦ ﺟﻌﻠﻬﺎ ﺛﻼﺛﺔ ﻋﺸﺮ ﻓﻴﻘﻮﻝ‪ :‬ﺃﻬﻧﺎ ﺳﺘﺔ ﻋﻨﺪ ﺍﻟﻌﻴﻨﲔ ﻭﻋﻈﻤﺎ ﺍﻟﻮﺟﻨﺘﲔ ﻭﻋﻈﻤﺎﻥ ﻣﺜﻠﺜﺎﻥ‪ ،‬ﻭﻋﻈﻤﺎﻥ ﻣﻨﺤﺮﻓﺎﻥ‪ ،‬ﻭﺍﻟﻌﻈﻢ‬
‫ﺍﻟﻮﺗﺪﻱ ﻭﻣﻦ ﻳﻘﻮﻝ ﺇﻬﻧﺎ ﺳﺘﺔ ﻳﻘﻮﻝ‪ :‬ﺇﻬﻧﺎ ﻋﻈﻤﺎﻥ ﻋﻨﺪ ﺍﻟﻌﻴﻨﲔ ﻭﻋﻈﻤﺎ ﺍﻟﻮﺟﻨﺘﲔ‪ ،‬ﻭﻋﻈﻢ ﻣﺜﻠﺚ ﻭﺁﺧﺮ ﻣﻨﺤﺮﻑ ﻭﻣﻦ ﻳﻘﻮﻝ‬
‫ﺇﻬﻧﺎ ﺳﺒﻌﺔ ﻳﻌﺪ ﻣﻊ ﻫﺬﻩ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪.‬‬
‫ﻭﻣﻦ ﻳﻘﻮﻝ ﺇﻬﻧﺎ ﺍﺛﻨﺎ ﻋﺸﺮ ﳜﺮﺝ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ ﻣﻦ ﺍﻟﻌﺪﺩ ﺍﻷﻭﱃ ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺟﻮﺩ ﻭﺍﳌﺸﻬﻮﺭ‪.‬‬
‫ﺑﻘﻲ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺟﺎﻟﻴﻨﻮﺱ ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺼﻐﲑ ﻣﻦ ﻗﺴﻤﻲ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﻳﻨﺰﻝ ﻣﻦ ﺩﺭﺯ ﻣﻨﺸﺄ‬
‫ﺍﻟﺼﺪﻍ ﺍﻟﺬﻱ ﳝﺮ ﻣﻦ ﻫﻨﺎﻙ ﺇﱃ ﺧﻠﻒ ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﱃ ﻃﺮﻑ ﺍﻷﺳﻔﻞ ﺃﻧﻪ ﻳﻔﺼﻞ ﻫﻨﺎﻙ ﻋﻈﻤﹰﺎ ﺻﻐﲑﹰﺍ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ‪،‬‬
‫ﻭﺍﻵﺧﺮ ﻣﺜﻠﻪ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻓﻴﺰﺩﺍﺩ ﰲ ﻋﺪﺩ ﻋﻈﺎﻡ ﻫﺬﺍ ﺍﻟﻔﻚ ﺍﺛﻨﺎﻥ‪.‬‬
 ‫ﻭﻫﺎ ﻫﻨﺎ ﻣﺴﺄﻟﺔ‪ :‬ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻣﻦ ﺍﻟﺘﺸﺮﻳﺢ ﻓﺈﻬﻧﺎ ﻣﺘﻔﺮﻋﺔ ﻋﻠﻴﻪ ﻭﻫﻲ ﺃﻧﻪ ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﺍﻵﻻﻡ ﺍﻟﻌﺎﺭﺿﺔ ﻟﻸﺳﻨﺎﻥ ﺃﻭ‬
‫ﻷﺻﻮﳍﺎ ﺃﻛﺜﺮﻫﺎ ﺇﳕﺎ ﻳﻌﺮﺽ ﻟﻸﺿﺮﺍﺱ ﻣﻊ ﺃﻬﻧﺎ ﺻﻠﺒﺔ‪ ،‬ﻗﻮﻳﺔ‪ ،‬ﺑﻌﻴﺪﺓ ﻋﻦ ﻗﺒﻮﻝ ﺍﳌﺆﳌﺎﺕ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻵﻓﺎﺕ ﺍﻟﻌﺎﺭﺿﺔ ﻟﻠﺤﻢ ﺍﻟﺬﻱ ﰲ ﻣﻮﺿﻊ ﺍﻟﺜﻨﺎﻳﺎ ﻭﺍﻟﺮﺑﺎﻋﻴﺎﺕ ﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﻟﻠﺤﻢ ﻣﻜﺸﻮﻑ ﻟﻠﻬﻮﺍﺀ ﰲ ﺃﻛﺜﺮ ﺍﻷﺣﻮﺍﻝ‬
‫ﲞﻼﻑ ﳊﻢ ﺍﻷﺿﺮﺍﺱ ﻓﺈﻧﻪ ﳏﺠﻮﺏ ﻋﻦ ﺍﳍﻮﺍﺀ ﻣﻮﺿﻮﻉ ﺣﻴﺚ ﺍﻟﺮﻃﻮﺑﺎﺕ ﺗﻼﻗﻴﻪ ﺩﻭﻣﹰﺎ ﻓﻜﺎﻥ ﺍﻷﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻋﺮﻭﺽ‬
‫ﺍﻵﻓﺎﺕ ﻟﻪ ﺃﻛﺜﺮ؟ ﺍﳉﻮﺍﺏ‪ :‬ﺃﻥ ﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ﺍﻷﺳﻨﺎﻥ ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﺪﺭﻭﺯ ﻣﻌﹰﺎ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﺬﻱ ﻣﻦ ﺟﻬﺔ ﺍﻷﺳﻨﺎﻥ ﻓﺈﻧﻪ ﺍﻷﺿﺮﺍﺱ ﻋﺮﺍﺿﻦ‪ ،‬ﺫﻭﺍﺕ ﺃﺻﻮﻝ‪ .‬ﻓﺈﺫﺍ ﲢﺮﻛﺖ ﺇﻟﻴﻬﺎ ﻣﺎﺩﺓ ﺍﺣﺘﺒﺴﺖ ﺑﲔ ﺃﺻﻮﳍﺎ‪ ،‬ﻭﱂ‬
‫ﺗﺘﻤﻜﻦ ﻷﺟﻞ ﺫﻟﻚ ﻭﻷﺟﻞ ﺯﻳﺎﺩﺓ ﺟﺮﻣﻬﺎ ﻣﻦ ﺍﻻﻧﺰﻻﻕ ﻋﻨﻬﺎ‪ .‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻨﻔﺬ ﰲ ﺟﺮﻣﻬﺎ ﻓﻴﻜﻮﻥ ﺃﳌﻬﺎ ﰲ ﺍﻟﺴﻦ ﻧﻔﺴﻪ ﺃﻭ ﻻ‬
‫ﻳﻨﻔﺬ ﻓﻴﻪ ﻓﻴﻜﻮﻥ ﺃﳌﻬﺎ ﻋﻨﺪ ﺃﺻﻮﻝ ﺍﻷﺿﺮﺍﺱ ﻭﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻷﺳﻨﺎﻥ ﻓﻘﻠﻴﻠﺔ ﺍﻟﺜﺨﻦ‪ ،‬ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺃﺻﻞ ﻭﺍﺣﺪ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺭﺃﺳﻪ ﺩﻗﻴﻘﹰﺎ‪ .‬ﻓﺈﺫﺍ ﲢﺮﻛﺖ ﺍﳌﺎﺩﺓ ﺇﻟﻴﻬﺎ ﱂ ﻳﻜﻦ ﻭﻗﻮﻋﻬﺎ ﻋﻨﺪ ﺃﺻﻮﻝ ﺭﺅﻭﺱ ﺃﺻﻮﳍﺎ ﺑﻞ ﻳﻨﺤﺪﺭ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﺖ ﺇﱃ‬
‫ﻗﺎﻋﺪﺓ ﺍﻷﺻﻞ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﺎﻧﻊ ﻣﻦ ﻧﻔﻮﺫﻫﺎ ﺑﲔ ﺍﻟﺴﻦ‪ ،‬ﻭﺟﺪﺍﺭ ﻣﻐﺮﺳﻪ ﻓﻴﺨﺮﺝ ﻭﳛﺼﻞ ﰲ ﺍﻟﻠﺤﻢ ﻓﻴﻔﺴﺪﻩ ﻣﻦ ﻏﲑ ﺃﻥ‬
‫ﻳﺆﱂ ﺍﻟﺴﻦ ﺃﳌﹰﺎ ﻳﻌﺘﺪ ﺑﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﻏﻠﻴﻈﺔ ﺟﺪﹰﺍ ﺣﱴ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﰲ ﺍﳋﻠﻞ ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﺍﻟﺴﻦ ﻭﻣﻐﺮﺳﻬﺎ‬
‫ﻓﺘﺤﺪﺙ ﺍﻵﻻﻡ ﰲ ﻣﻮﺿﻊ ﺍﻟﺴﻦ ﻭﺃﺻﻠﻪ ﻻ ﰲ ﺟﺮﻣﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻣﻦ ﺟﻬﺔ ﺍﻟﺪﺭﻭﺯ ﻓﺈﻥ ﺍﻷﺿﺮﺍﺱ ﻣﺮﻛﻮﺯﺓ ﰲ ﻋﻈﻤﻲ ﺍﻟﻮﺟﻨﺔ ﻭﳘﺎ ﻏﻠﻴﻈﺎﻥ ﺟﺪﹰﺍ ﻛﺒﲑﺍﻥ‪ ،‬ﻋﺪﳝﺎ ﺍﻟﺪﺭﻭﺯ ﻓﺈﺫﺍ‬
‫ﺣﺼﻞ ﰲ ﻫﺬﻳﻦ ﺍﻟﻌﻈﻤﲔ ﻣﺎﺩﺓ ﱂ ﻳﺴﻬﻞ ﲢﻠﻠﻬﺎ ﻭﺧﺮﻭﺟﻬﺎ ﺇﱃ ﺍﻟﻈﺎﻫﺮ ﻓﻼ ﺗﺰﺍﻝ ﺗﻨﻔﺬ ﺇﱃ ﺃﻥ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﺴﻦ‪ ،‬ﻓﺘﺤﺪﺙ‬
‫ﻓﻴﻪ ﺍﻷﱂ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺑﻘﻴﺔ ﺍﻷﺳﻨﺎﻥ ﻓﺈﻬﻧﺎ ﻣﺮﻛﻮﺯﺓ ﰲ ﺍﻟﻌﻈﻤﲔ ﺍﳌﻨﺤﺮﻓﲔ‪ ،‬ﻭﺍﳌﺎﺩﺓ ﺇﳕﺎ ﺗﺘﺤﺮﻙ ﺇﱃ ﻫﻨﺎﻙ ﻧﺎﺯﻟﺔ ﻣﻦ ﺍﻟﻌﻈﻤﲔ‬
‫ﺍﳌﺜﻠﺜﲔ ﻓﺈﺫﺍ ﻭﺻﻠﺖ ﺇﱃ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻟﻌﻈﻤﲔ ﺍﳌﻨﺤﺮﻓﲔ ﲢﻠﻠﺖ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﺭﻭﺯ ﻭﺣﺼﻠﺖ ﺑﲔ ﺫﻟﻚ‬
‫ﺍﻟﻌﻈﻢ ﻭﺑﲔ ﺍﻟﻠﺤﻢ ﻭﺳﺎﻟﺖ ﻧﺎﺯﻟﺔ ﺇﱃ ﺍﻟﻠﺤﻢ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻷﺳﻨﺎﻥ ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﺇﻥ ﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﻫﻮ ﺍﻷﻣﺮﺍﻥ ﻣﻌﹰﺎ ﺃﻋﲏ‬
‫ﺣﺎﻝ ﺍﻷﺳﻨﺎﻥ ﻭﺣﺎﻝ ﺍﻟﺪﺭﻭﺯ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺃﺣﺪﳘﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻮ ﺣﺎﻝ ﺍﻷﺳﻨﺎﻥ ﻛﺎﻥ ﺍﳊﺎﻝ ﰲ ﺍﻟﻨﻮﺍﺟﺬ ﻛﺎﳊﺎﻝ‬
‫ﰲ ﺑﺎﻗﻲ ﺍﻷﺿﺮﺍﺱ ﰲ ﻛﺜﺮﺓ ﻋﺮﻭﺽ ﺍﻵﻻﻡ ﺑﻞ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻋﺮﻭﺽ ﺍﻵﻻﻡ ﳍﺎ ﺃﻛﺜﺮ ﻟﺰﻳﺎﺩﺓ ﻋﻈﻤﻬﺎ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻫﻮ ﺣﺎﻝ ﺍﻟﺪﺭﻭﺯ ﻛﺎﻥ ﺍﳊﺎﻝ ﰲ ﺍﻷﺿﺮﺍﺱ ﺍﻟﱵ ﰲ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻛﺎﳊﺎﻝ ﰲ ﺍﻷﺳﻨﺎﻥ ﺍﻷﺧﺮ ﺍﻟﱵ ﻓﻴﻪ‪ .‬ﻭﻛﺎﻥ ﺣﺎﻝ ﺍﻟﻠﺤﻢ‬
‫ﺍﻟﺬﻱ ﻋﻠﻰ ﺃﺳﻨﺎﻥ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻛﺎﳊﺎﻝ ﰲ ﳊﻢ ﺍﻷﺿﺮﺍﺱ ﺍﻟﱵ ﰲ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ .‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﻟﺴﺒﺐ ﳌﺎ ﻛﺎﻥ ﻫﻮ ﳎﻤﻮﻉ ﺍﻷﻣﺮﻳﻦ ﻭﺍﻟﻨﻮﺍﺟﺬ ﰲ ﻃﺮﻑ ﺍﻟﻌﻈﻢ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﺩﺭﺯ ﻓﻼ ﺟﺮﻡ ﻳﻘﻞ ﺁﻻﻣﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﻘﻴﺔ‬
‫ﺍﻷﺿﺮﺍﺱ ﻭﻟﻜﻨﻬﺎ ﺃﻛﺜﺮ ﻣﺎ ﺗﻌﺮﺽ ﻟﺒﻘﻴﺔ ﺍﻷﺳﻨﺎﻥ ﻭﺫﻟﻚ ﻷﺟﻞ ﻛﱪﻫﺎ ﻭﺍﻷﺳﻨﺎﻥ ﺍﻟﺴﻔﻠﻴﺔ ﻷﺟﻞ ﻓﻘﺪﺍﻥ ﺍﻟﺪﺭﻭﺯ ﻋﻨﺪﻫﺎ‬
‫ﻳﻘﻞ ﻓﺴﺎﺩ ﳊﻤﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﺳﻨﺎﻥ ﺍﻟﻌﻠﻮﻳﺔ ﻭﻷﺟﻞ ﻛﱪ ﺍﻷﺿﺮﺍﺱ ﺍﻟﺴﻔﻠﻴﺔ ﲣﺎﻟﻒ ﺍﻷﺳﻨﺎﻥ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﻔﻠﻴﺔ ﰲ ﻛﺜﺮﺓ‬
‫ﻋﺮﻭﺽ ﺍﻵﻻﻡ‪.‬‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳌﺨﺎﻟﻔﺔ ﺃﻗﻞ ﳑﺎ ﰲ ﺍﻟﻌﻠﻮﻳﺔ ﻻﺟﺘﻤﺎﻉ ﺍﻷﻣﺮﻳﻦ ﰲ ﺍﻟﻌﻠﻮﻳﺔ‪ :‬ﻭﳘﺎ ﺍﻟﻜﱪ ﰲ ﺍﻷﺿﺮﺍﺱ‪ ،‬ﻭﻭﺟﻮﺩ ﺍﻟﺪﺭﻭﺯ ﻟﺒﻘﻴﺔ‬
‫ﺍﻷﺳﻨﺎﻥ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺗﺸﺮﻳﺢ ﻋﻈﺎﻡ ﺍﻷﻧﻒ ﻭﻣﻨﺎﻓﻌﻪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻷﻧﻒ ﻓﻤﻨﺎﻓﻌﻪ ﻇﺎﻫﺮﺓ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻓﺼﻮﺭﺓ ﻋﻈﺎﻣﻪ ﻭﻣﻨﻔﻌﺘﻪ ﻣﻌﻠﻮﻣﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻷﻧﻒ ﻫﻮ ﺍﻵﻟﺔ ﺍﻷﻭﱃ ﻟﻼﺳﺘﻨﺸﺎﻕ ﻭﻟﺪﻓﻊ ﻓﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ ﺑﺎﻟﻌﻄﺎﺱ ﻭﻏﲑﻩ‪ .‬ﻭﺍﻟﻔﻢ ﻭﺇﻥ ﺃﻋﺎﻥ ﰲ ﺍﻻﺳﺘﻨﺸﺎﻕ‬
‫ﻓﻬﻮ ﻛﺪﺧﻠﺔ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺗﺘﻨﻔﺲ ﻣﻀﻤﻮﻣﺔ ﺍﻷﻓﻮﺍﻩ‪ .‬ﻭﻗﺪ ﻓﺘﺢ ﺑﻴﻄﺎﺭ ﻓﻢ ﻓﺮﺱ ﺑﺂﻟﺔ ﺳﺪﺕ ﻣﻨﺨﺮﻳﻪ ﻓﻤﺎﺕ‬
‫ﰲ ﺍﻟﻮﻗﺖ‪ .‬ﻭﺃﻧﻒ ﺍﻟﻔﻴﻞ ﻟﻪ ﰲ ﺗﻨﺎﻭﻝ ﻣﺎ ﻳﺘﻨﺎﻭﻟﻪ ﺃﻭ ﻳﻨﺎﻭﻟﻪ ﺳﺎﺋﺴﺔ‪ ،‬ﻭﺑﻪ ﻳﻨﻘﻞ ﺍﳌﺎﺀ ﺇﱃ ﻓﻤﻪ ﺑﺄﻥ ﳝﻸ ﻣﻨﻪ ﻣﻨﺨﺮﻳﻪ ﰒ ﻳﻨﻔﺨﻪ‬
‫ﰲ ﺣﻠﻘﻪ‪.‬‬
 ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻟﻸﻧﻒ ﻫﺎ ﻫﻨﺎ ﺛﻼﺙ ﻣﻨﺎﻓﻊ‪ :‬ﺍﳌﻨﻔﻌﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻳﻌﲔ ﰲ ﺍﻻﺳﺘﻨﺸﺎﻕ ﺑﺘﺠﻮﻳﻔﻪ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺄﺧﺬ ﺍﳍﻮﺍﺀ‬
‫ﻣﻦ ﺍﳉﻮﺍﻧﺐ ﻭﳚﻤﻌﻪ ﺇﱃ ﺃﻣﺎﻡ ﺍﻟﺜﻘﺐ ﺍﻟﻨﺎﻓﺬ ﺇﱃ ﺍﳊﻨﻚ ﻭﺇﱃ ﺍﻟﺪﻣﺎﻍ ﻓﻴﻜﻮﻥ ﻓﻌﻠﻪ ﰲ ﺫﻟﻚ ﻓﻌﻞ ﺍﻟﺒﺎﺫﻫﻨﺞ ﰲ ﲨﻊ ﺍﻟﺮﻳﺎﺡ‬
‫ﻭﳍﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺛﻼﺙ ﻣﻨﺎﻓﻊ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﳚﻤﻌﻪ ﻛﺜﲑﹰﺍ‪ .‬ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺃﻥ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﳚﺘﻤﻊ ﻓﻴﻪ ﻳﺘﻌﺪﻝ ﻓﻴﻪ‬
‫ﺑﻌﺾ ﺍﻟﺘﻌﺪﻳﻞ ﻭﻳﺘﻨﻘﻰ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﻛﺎﻟﻐﺒﺎﺭ ﻭﳓﻮﻩ ﺑﻌﺾ ﺍﻟﺘﻨﻘﻴﺔ‪ .‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺃﻧﻒ‪ ،‬ﻟﻜﺎﻥ ﺍﳍﻮﺍﺀ ﻳﻨﻔﺬ ﺃﻭ ﹰﻻ ﺇﱃ ﺍﻟﺪﻣﺎﻍ‪،‬‬
‫ﻭﺇﱃ ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ‪ ،‬ﺑﺪﻭﻥ ﻫﺬﻩ ﺍﻟﺘﻨﻘﻴﺔ‪ .‬ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﺃﻥ ﺍﳍﻮﺍﺀ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﻧﻔﺬ ﺑﻪ ﺇﱃ ﺁﻟﺔ ﺍﻟﺸﻢ ﻭﻫﻲ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ‬
‫ﺍﻟﺸﺒﻴﻬﺘﺎﻥ ﲝﻠﻤﱵ ﺍﻟﺜﺪﻱ ﻭﻫﻮ ﻛﺜﲑ ﺩﻓﻌﺔ ﻓﻜﺎﻥ ﺇﺩﺭﺍﻙ ﻣﺎ ﻳﻜﻮﻥ ﻣﻌﻪ ﻣﻦ ﺍﻟﺮﺍﺋﺤﺔ ﺃﺳﻬﻞ ﻭﻻ ﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻥ ﻳﻨﻔﺬ ﻣﻦ‬
‫ﻼ ﻗﻠﻴ ﻼﹰ‪ ،‬ﻓﺈﻥ ﺍﻹﺩﺭﺍﻙ ﺣﻴﻨﺌﺬٍ ﻻ ﻳﻜﻮﻥ ﻗﻮﻳﺎﹰ‪ ،‬ﻓﻬﺬﻩ ﺛﻼﺙ ﻣﻨﺎﻓﻊ ﰲ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺃﻱ ﺃﻥ ﺍﺟﺘﻤﺎﻉ ﺍﳍﻮ ﺍﺀ ﰲ‬ ‫ﺍﻟﺜﻘﺐ ﻗﻠﻴ ﹰ‬
‫ﺍﻷﻧﻒ ﻳﻠﺰﻣﻪ ﻫﺬﻩ ﺍﳌﻨﺎﻓﻊ ﺍﻟﺜﻼﺙ‪.‬‬
‫ﺍﳌﻨﻔﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﳜﺮﺝ ﻣﻨﻪ ﺑﻌﺾ ﺍﳍﻮﺍﺀ ﺍﻟﻔﺎﻋﻞ ﻟﻠﺼﻮﺕ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻣﺮﺍﻥ‪:‬‬

‫ﺃﺣﺪﳘﺎ‪ :‬ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺗﻘﻄﻴﻊ ﺍﳊﺮﻭﻑ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻣﻦ ﺍﳊﺮﻭﻑ ﻣﺎ ﺇﳕﺎ ﻳﺘﻢ ﻋﻠﻰ ﻣﺎ ﻳﻨﺒﻐﻲ ﺑﺄﻥ ﳜﺮﺝ ﺑﻌﺾ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﺑﻪ‬
‫ﺍﻟﺼﻮﺕ ﻣﻦ ﺍﻷﻧﻒ ﻛﺎﻟﻨﻮﻥ‪ .‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺳﻬﻮﻟﺔ ﺧﺮﻭﺝ ﺍﳊﺮﻭﻑ ﻣﻘﻄﻌﺔ ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﳛﺼﻞ ﻣﻦ‬
‫ﺍﳋﻠﻞ ﰲ ﺍﻟﻜﻼﻡ ﻋﻨﺪ ﺍﻧﺴﺪﺍﺩ ﺍﻷﻧﻒ ﰲ ﺍﻟﺰﻛﺎﻡ‪ .‬ﻭﺃﻣﺎ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﻓﻠﻴﺴﺖ ﲜﻴﺪﺓ ﻓﺈﻧﻪ ﱂ ﻳﺬﻛﺮ ﺍﳌﻨﻔﻌﺔ ﺍﻟﱵ ﺗﻠﺰﻣﻬﺎ‬
‫ﺍﳌﻨﻔﻌﺘﺎﻥ ﺑﻞ ﺫﻛﺮ ﺍﳌﻨﻔﻌﺘﲔ ﻓﻘﻂ‪ .‬ﻗﻮﻟﻪ‪ :‬ﻋﻨﺪ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﳛﺎﻭﻝ ﻓﻴﻪ ﺗﻘﻄﻴﻊ ﺍﳊﺮﻭﻑ ﲟﻘﺪﺍﺭ ﻣﺎ ﻳﻌﲏ ﲟﻘﺪﺍﺭ ﻣﻦ ﺍﳍﻮﺍﺀ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺍﳌﺜﻘﻮﺏ ﻣﻄﻠﻘﹰﺎ ﺇﱃ ﺧﻠﻒ ﻛﺎﳌﺰﻣﺎﺭ ﻓﻼ ﻳﺘﻌﺮﺽ ﻟﻪ ﺑﺎﻟﺴﺪ‪ ،‬ﻳﺮﻳﺪ ﺑﺎﳌﺜﻘﻮﺏ ﻣﻄﻠﻘﹰﺎ ﺍﳌﺜﻘﻮﺏ ﰲ ﻛﻞ ﻭﻗﺖ ﺃﻱ ﺍﻟﺬﻱ‬
‫ﻻ ﻳﺴﺪ ﻭﻗﺘﹰﺎ ﻭﻳﻔﺘﺢ ﻭﻗﺘﹰﺎ ﺑﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣﺜﻘﻮﺏ ﺩﺍﺋﻤﺎﹰ‪ .‬ﻭﻗﻮﻟﻪ‪ :‬ﻓﻼ ﻳﺘﻌﺮﺽ ﻟﻪ ﺑﺎﻟﺴﺪ ‪ .‬ﻣﻌﻨﺎﻩ‪ ،‬ﺍﻟﺬﻱ ﳚﺐ ﻓﻴﻪ ﺃﻥ ﻻ‬
‫ﻳﺘﻌﺮﺽ ﻟﻪ ﺑﺎﻟﺴﺪ‪ ،‬ﻭﺍﳌﻨﻔﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﳝﻜﻦ ﺃﻥ ﻧﻔﻌﻞ ﻓﻴﻬﺎ ﻛﻤﺎ ﻓﻌﻠﻨﺎ ﻓﻴﻤﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﻴﻠﺰﻣﻬﺎ ﺍﳌﻨﻔﻌﺘﺎﻥ ﺍﳌﺬﻛﻮﺭﺗﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ‬
‫ﳚﻌﻞ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﻫﻲ ﺍﻻﺣﺘﻮﺍﺀ ﻋﻠﻰ ﻣﻮﺿﻊ ﳐﺮﺝ ﺍﻟﻔﻀﻮﻝ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻣﺮﺍﻥ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻬﻧﺎ ﺗﻜﻮﻥ ﻣﺴﺘﻮﺭﺓ ﻓﻼ ﻳﺼﲑ‬
‫ﻼ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‪.‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﺧﺮﻭﺝ ﺍﳌﺨﺎﻁ ﲝﺎﻝ ﻳﺘﻘﺰﺯ ﻣﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻟﻮ ﻻ ﺍﻷﻧﻒ ﻟﻜﺎﻥ ﺍﳌﺨﺎﻁ ﻋﻨﺪ ﺧﺮﻭﺟﻪ ﺳﺎﺋ ﹰ‬
‫ﻼ ﺑﺴﺒﺐ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻳﺪﻓﻌﻬﺎ ﺑﺎﳌﺰﺍﲪﺔ ﻋﻨﺪﻣﺎ ﳜﺮﺝ ﺑﻘﻮﺓ ﺍﻟﻨﻔﺦ‪ ،‬ﻭﺍﺣﺘﻴﺞ ﰲ ﺗﺮﻛﻴﺐ‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺧﺮﻭﺟﻬﻤﺎ ﻳﻜﻮﻥ ﺳﻬ ﹰ‬
‫ﺍﻷﻧﻒ ﺇﱃ ﻋﻈﺎﻡ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﻋﻀﻮﻟﲔ ﻛﺎﻟﻠﺤﻢ ﻟﻜﺎﻥ ﻳﻌﺮﺽ ﻟﻼﻧﺴﺪﺍﺩ ﻟﻮ ﻗﻮﻉ ﺃﻋﻼﻩ ﻋﻠﻰ ﺃﺳﻔﻠﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ‬
‫ﻋﻀﻮ ﻣﺘﻮﺳﻂ ﺍﻟﻠﲔ ﻛﺎﻟﻐﻀﺮﻭﻑ ﻭﺟﻌﻞ ﺟﺮﻣﻪ ﺭﻗﻴﻘﹰﺎ ﻬﺗﻴﺄ ﻟﻼﺭﺗﻀﺎﺽ ﺑﺴﻬﻮﻟﺔ ﻭﺇﻥ ﺟﻌﻞ ﺟﺮﻣﻪ ﻏﻠﻴﻈﹰﺎ ﺃﺛﻘﻞ ﻭﺃﻣﺎ ﺍﻟﻌﻈﺎﻡ‬
‫ﻓﻠﺼﻼﺑﺘﻬﺎ ﻳﻜﻮﻥ ﺍﻟﺮﻗﻴﻖ ﻣﻨﻬﺎ ﰲ ﻗﻮﺓ ﺍﻟﻐﻠﻴﻆ ﻣﻦ ﺍﻟﻐﻀﺎﺭﻳﻒ ﻣﻊ ﺍﳋﻔﺔ‪ .‬ﻭﺧﻠﻖ ﻣﻦ ﻋﻈﻤﲔ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ‬
‫ﻛﺎﻥ ﻣﺘﻬﻴﺌﹰﺎ ﻟﺴﺮﻳﺎﻥ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﺎﺭﺽ ﳉﺰﺀ ﻣﻨﻪ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻋﻈﺎﻡ ﻛﺜﲑﺓ ﻟﻜﺎﻥ ﺗﺮﻛﻴﺒﻪ ﺿﻌﻴﻔﹰﺎ ﺟﺪﹰﺍ ﻷﺟﻞ ﺭﻗﺔ ﺟﺮﻣﻪ‪،‬‬
‫ﻭﺧﻠﻖ ﻣﻦ ﻋﻈﻤﲔ ﻣﺜﻠﺜﲔ ﻷﻥ ﺷﻜﻠﻪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﲝﻴﺚ ﻳﺄﺧﺬ ﺍﳍﻮﺍﺀ ﻣﻦ ﺳﻌﺔ ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺿﻴﻖ ﻛﻤﺎ ﰲ ﺍﻟﺒﺎﺫﻫﻨﺞ‬
‫ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﻧﻔﻮﺫ ﺍﳍﻮﺍﺀ ﰲ ﺍﻟﺜﻘﺒﲔ ﺍﻟﻨﺎﻓﺬﻳﻦ ﻣﻨﻪ ﻧﻔﻮﺫﹰﺍ ﻗﻮﻳﹰﺎ ﻷﺟﻞ ﺿﻴﻖ ﺍﳌﻜﺎﻥ ﻋﻠﻴﻪ ﻋﻨﺪﳘﺎ‪ .‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﻌﻈﻤﺎﻥ ﻣﺜﻠﺜﲔ‪.‬‬
‫ﻭﺧﻠﻖ ﺍﳉﺰﺀ ﺍﻟﺮﻗﻴﻖ ﻣﻨﻪ ﰲ ﺃﻋﻼﻩ‪ .‬ﻭﺍﻟﻮﺍﺳﻊ ﰲ ﺃﺳﻔﻠﻪ ﺇﺫ ﻟﻮ ﻋﻜﺲ ﺫﻟﻚ ﻟﻜﺎﻥ ﻳﺆﺫﻱ ﰲ ﺍﻷﺑﺼﺎﺭ‪ .‬ﻭﺍﻟﻌﻈﻤﺎﻥ ﻳﺮﻛﺐ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﺣﺪ ﺍﻟﺪﺭﺯﻳﻦ ﺍﻟﻄﺮﻓﻴﲔ ﻟﻴﻜﻮﻥ ﳉﺮﻣﻬﻤﺎ ﻣﺪﺍﺧﻠﺔ ﻟﻌﻈﺎﻡ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﰲ ﺫﻟﻚ ﺍﻟﺪﺭﻭﺯ ﻓﻴﻜﻮﻥ‬
‫ﺍﺗﺼﺎﳍﻤﺎ ﻬﺑﻤﺎ ﺃﻗﻮﻯ‪ .‬ﻭﻋﻠﻰ ﻃﺮﰲ ﻋﻈﻤﻴﻪ ﻏﻀﺮﻭﻓﺎﻥ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻟﺬﻟﻚ ﻣﻨﺎﻓﻊ ﺃﺣﺪﻫﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﳉﻠﺪ ﻣﻼﻗﻴﹰﺎ ﺃﻃﺮﺍﻑ ﺍﻟﻌﻈﺎﻡ ﻓﻴﺘﻀﺮﺭ ﺑﺼﻼﺑﺘﻬﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻟﻴﻤﻜﻦ ﺃﻥ ﺗﻨﻔﺮﺟﺎ ﻭﺗﺘﻮﺳﻌﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﻓﻀﻞ ﺍﺳﺘﻨﺸﺎﻕ ﻛﻤﺎ ﻳﻌﺮﺽ ﰲ ﺍﳊﻤﻴﺎﺕ ﺍﶈﺮﻗﺔ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﻋﻨﺪ‬
‫ﺿﻌﻒ ﺍﻟﻘﻮﺓ ﻋﻠﻰ ﺍﺳﺘﻴﻔﺎﺀ ﻗﺪﺭ ﺍﳊﺎﺟﺔ ﻣﻦ ﺍﳍﻮﺍﺀ ﲝﺮﻛﺔ ﺍﻟﺼﺪﺭ‪.‬‬
 ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻟﻴﻌﻴﻨﺎ ﻋﻠﻰ ﺳﻬﻮﻟﺔ ﻧﻘﺺ ﺍﻟﻔﻀﻮﻝ ﻭﺍﻟﺒﺨﺎﺭ ﺍﻟﺮﺩﻳﺌﺔ ﺍﻟﻜﺮﻳﻬﺔ ﺍﻟﺮﺍﺋﺤﺔ ﺑﺎﺭﺗﻌﺎﺩﳘﺎ‪ ،‬ﻭﺍﻧﺘﻔﺎﺿﻬﻤﺎ‪ .‬ﻭﻷﺟﻞ ﻫﺬﻩ‬
‫ﺍﳌﻨﺎﻓﻊ ﺧﻠﻘﹰﺎ ﻟﻴﻨﲔ ﻟﻴﻜﻮﻧﺎ ﺃﻃﻮﻉ ﰲ ﺣﺮﻛﺔ ﺍﻻﻧﻘﺒﺎﺽ ﻭﺃﺳﺮﻉ ﻭﺍﻧﺴﺐ ﺇﱃ ﺟﺮﻡ ﺍﳉﻠﺪ‪ .‬ﻭﺃﻟﻴﻨﻬﺎ ﺃﻃﺮﺍﻓﻬﻤﺎ ﻷﻥ ﺃﻋﻼﳘﺎ‬
‫ﻳﺘﺼﻞ ﺑﺎﻟﻌﻈﺎﻡ‪ .‬ﻭﻫﻲ ﺻﻠﺒﺔ‪ .‬ﻭﺣﺮﻛﺔ ﺍﻻﺭﺗﻌﺎﺩ ﻫﻨﺎﻙ ﻗﻠﻴﻠﺔ ﻭﻻ ﻛﺬﻟﻚ ﺃﺳﻔﻠﻬﻤﺎ‪ .‬ﻭﻗﺴﻢ ﺍﻷﻧﻒ ﺑﻘﺴﻤﲔ‪ .‬ﻭﻗﺪ ﺟﻌﻞ‬
‫ﺍﻟﺸﻴﺦ ﺫﻟﻚ ﻟﻴﺒﻘﻰ ﺃﺣﺪﳘﺎ ﻣﻔﺘﻮﺣﹰﺎ ﻋﻨﺪ ﻣﻴﻞ ﻣﺎ ﻳﻨﺰﻝ ﻣﻦ ﺍﳌﺨﺎﻁ ﺇﱃ ﺍﻵﺧﺮ ﻭﻫﺬﺍ ﻻ ﻳﺼﺢ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺛﻘﺒﹰﺎ ﻭﺍﺣﺪﹰﺍ‬
‫ﻣﺘﺴﻌﹰﺎ ﻟﻜﺎﻥ ﺍﻧﺴﺪﺍﺩﻩ ﺃﻗﻞ ﻻ ﳏﺎﻟﺔ ﺇﺫ ﺍﻟﺬﻱ ﻳﻘﺴﻤﻪ ﺑﻨﺼﻔﲔ ﻳﻬﻴﺌﻪ ﻟﻼﻧﺴﺪﺍﺩ ﺇﺫ ﻳﺼﲑ ﻛﻞ ﻗﺴﻢ ﻣﻨﻬﻤﺎ ﺿﻴﻘﹰﺎ ﻓﻴﻜﻮﻥ‬
‫ﻣﺴﺘﻌﺪﹰﺍ ﻟﻼﻧﺴﺪﺍﺩ ﺑﺎﳌﺨﺎﻁ ﻟﻐﻠﻈﻪ ﻭﻟﺰﻭﺟﺘﻪ ﺑﻞ ﺇﳕﺎ ﺧﻠﻖ ﻛﺬﻟﻚ ﻷﻧﻪ ﻟﻮ ﺑﻘﻲ ﻭﺍﺣﺪﹰﺍ ﻟﻜﺎﻥ ﻭﺍﺳﻌﹰﺎ ﻓﻴﻜﻮﻥ ﻣﺘﻬﻴﺌﹰﺎ ﻟﻨﻔﻮﺫ‬
‫ﻣﺎ ﻳﻨﻔﺬ ﻓﻴﻪ ﻣﻦ ﺍﻟﺬﺑﺎﺏ ﻭﳓﻮﻩ ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﺗﻀﻴﻴﻘﻪ ﻭﺣﻴﻨﺌﺬٍ ﻟﻮ ﺟﻌﻞ ﻭﺍﺣﺪﹰﺍ ﱂ ﻳﻒ ﲟﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﺍﳍﻮﺍﺀ ﻓﺤﻴﻨﺌﺬٍ ﺟﻌﻞ‬
‫ﺍﺛﻨﲔ‪ ،‬ﻭﻗﺴﻢ ﺑﻐﻀﺮﻭﻑ ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﺎﺳﻢ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺭﻗﻴﻘﹰﺎ ﺟﺪﹰﺍ ﻟﺌﻼ ﻳﺰﺍﺣﻢ ﻭﻳﻀﻴﻖ ﻓﻠﻮ ﺧﻠﻖ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ ﻟﺘﻬﻴﺄ‬
‫ﻟﻼﻧﻜﺴﺎﺭ ﻹﻓﺮﺍﻁ ﺭﻗﺘﻪ‪ ،‬ﻭﻟﻮ ﺧﻠﻖ ﻣﻦ ﻏﺸﺎﺀ ﻭﳓﻮﻩ ﱂ ﻳﻔﺪ ﰲ ﺩﻋﺎﻣﺔ ﻋﻈﻢ ﺍﻷﻧﻒ ﺣﱴ ﻻ ﻳﺰﻭﻻﻥ ﻋﻦ ﻭﺿﻌﻴﻬﻤﺎ ﻋﻨﺪ‬
‫ﺍﻟﻀﺮﺑﺔ ﻋﻠﻴﻬﻤﺎ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻐﻀﺮﻭﻑ ﺃﺻﻠﺐ ﻣﻦ ﺍﻟﻐﻀﺮﻭﻓﲔ ﺍﻟﻄﺮﻓﻴﲔ ﻟﻠﺤﺎﺟﺔ ﰲ ﻫﺬﺍ ﺇﱃ ﺍﻟﺪﻋﺎﻣﺔ ﻣﻊ‬
‫ﻗﻠﺔ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳊﺮﻛﺔ ﻭﺟﻌﻞ ﺃﻋﻼﻩ ﺃﺻﻠﺐ‪ ،‬ﻭﺃﺳﻔﻠﻪ ﺃﻟﲔ‪ .‬ﻷﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺪﻋﺎﻣﺔ ﺃﻛﺜﺮﻫﺎ ﰲ ﺃﻋﻼﻩ‪ ،‬ﻭﺍﳊﺎﺟﺔ‪ .‬ﺇﱃ‬
‫ﻣﻄﺎﻭﻋﺘﻪ ﻋﻠﻰ ﺣﺮﻛﺔ ﺍﻟﻐﻀﺮﻭﻓﲔ ﺍﻟﻄﺮﻓﻴﲔ‪ ،‬ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺃﺳﻔﻠﻪ‪ ،‬ﻓﻸﻥ ﺃﻋﻼﻩ ﺣﻴﺚ ﲢﺘﺒﺲ ﺍﻟﻔﻀﻮﻝ ﻟﻀﻴﻖ ﺍﳌﻜﺎﻥ‬
‫ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﺃﺑﻌﺪ ﻋﻦ ﻗﺒﻮﻝ ﺍﻟﺘﻀﺮﺭ ﻬﺑﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺃﺻﻠﺐ‪ .‬ﻭﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻐﻀﺮﻭﻑ ﻋﻠﻰ ﻃﻮﻝ‬
‫ﺍﻟﺪﺭﺯ ﺍﻟﻮﺳﻄﺎﱐ ﻟﻴﻜﻮﻥ ﺍﻟﻘﺴﻤﺎﻥ ﻣﺘﺴﺎﻭﻳﲔ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﺿﻴﻘﹰﺎ ﺟﺪﹰﺍ ﻣﺘﻬﻴﺌﹰﺎ ﻟﻼﻧﺴﺪﺍﺩ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻟﻴﻜﻮﻥ ﳉﺮﻡ ﻫﺬﺍ‬
‫ﺍﻟﻐﻀﺮﻭﻑ ﻣﺪﺍﺧﻞ ﻟﻌﻈﺎﻡ ﺍﻟﻔﻚ ﻣﻦ ﺧﻠﻞ ﺍﻟﺪﺭﺯ ﺍﻟﻮﺳﻂ ﻓﻴﻜﻮﻥ ﺍﻟﺘﺤﺎﻣﻪ ﻬﺑﺎ ﺃﻭ ﺛﻖ ﻭﺃﻣﺎ ﱂ ﺧﻠﻖ ﺍﻷﻧﻒ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‬
‫ﺍﳌﺨﺼﻮﺹ‪ ،‬ﻓﺴﻨﺬﻛﺮ ﺫﻟﻚ ﺣﻴﺚ ﻧﺘﻜﻠﻢ ﰲ ﺍﻷﻋﻀﺎﺀ ﺍﻵﻟﻴﺔ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺗﺸﺮﻳﺢ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻭﺻﻮﺭﺓ ﻋﻈﺎﻣﻪ‪ ...‬ﺇﱃ‬
‫ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺃﻣﺎ ﻣﻨﻔﻌﺔ ﻫﺬﺍ ﺍﻟﻔﻚ ﻓﻬﻮ ﺃﻥ ﻳﺘﻢ ﺑﻪ ﻣﻀﻎ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻜﻼﻡ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻧﺬﻛﺮ ﺑﻌﻀﻪ ﻋﻨﺪ ﻛﻼﻣﻨﺎ ﰲ ﺍﻟﻔﺼﻞ‬
‫ﺍﻵﰐ ﻭﺍﻟﺒﺎﻗﻲ ﻋﻨﺪ ﻛﻼﻣﻨﺎ ﰲ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺮﻛﺒﺔ‪ .‬ﻭﻗﺪ ﺧﻠﻖ ﻟﻪ ﻋﻈﻤﺎﻥ ﺇﺫﺍ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﳊﻢ ﻓﻘﻂ ﱂ ﻳﻜﻦ ﺍﳌﻀﻎ ﻭﻟﻮ ﻛﺎﻥ‬
‫ﻣﻦ ﻏﻀﺎﺭﻳﻒ ﱂ ﻳﻜﻦ ﻗﻮﻳﺎﹰ‪ ،‬ﻭﻋﻈﺎﻣﻪ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺧﻔﻴﻔﺔ ﺟﺪﹰﺍ ﻟﺘﻜﻮﻥ ﺣﺮﻛﺘﻪ ﺃﺳﻬﻞ‪ .‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﺭﻗﻴﻘﺔ ﻣﺘﺨﻠﺨﻠﺔ ﻓﻠﻮ ﺟﻌﻞ ﻣﻦ ﻋﻈﺎﻡ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻟﻜﺎﻥ ﺗﺮﻛﻴﺒﻪ ﻭﺍﻫﻴﺎﹰ‪ ،‬ﻭﻟﻮ ﺟﻌﻞ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ ﻟﻜﺎﻥ ﺇﺫﺍ ﻋﺮﺽ ﻟﺒﻌﻀﻪ‬
‫ﺁﻓﺔ‪ ،‬ﱂ ﻳﺆﻣﻦ ﺳﺮﻳﺎﻬﻧﺎ‪ .‬ﻭﺟﻌﻞ ﺍﳌﻔﺼﻞ ﺑﲔ ﻋﻈﻤﻴﻪ ﻋﻨﺪ ﺍﻟﺬﻗﻦ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﻟﻌﻈﻤﺎﻥ ﻣﺘﺴﺎﻭﻳﲔ ﺇﺫ ﻟﻴﺲ ﺃﺣﺪﳘﺎ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻌﻈﻢ‬
‫ﺃﻭﱃ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﺟﻌﻞ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻣﻮﺛﻘﹰﺎ ﻟﻌﺪﻡ ﺍﳊﺎﺟﺔ ﺇﱃ ﺣﺮﻛﺔ ﺃﺣﺪ ﺍﻟﻌﻈﻤﲔ ﺩﻭﻥ ﺍﻵﺧﺮ ﻭﻟﻴﻜﻮﻥ ﺗﺮﻛﻴﺒﻪ ﻗﻮﻳﺎﹰ‪،‬‬
‫ﻭﺟﻌﻞ ﻟﺰﺍﻗﹰﺎ ﻟﺌﻼ ﻳﺰﺩﺍﺩ ﺟﺮﻡ ﺍﻟﻌﻈﻤﲔ ﺿﻌﻔﹰﺎ ﺑﺰﻳﺎﺩﺓ ﺍﳋﻠﻞ ﺍﻟﺬﻱ ﳛﺪﺛﻪ ﺍﻟﺪﺭﺯ ﻭﺇﳕﺎ ﱂ ﻳﺮﺍﻉ ﻫﺬﺍ ﰲ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﻷﻥ‬
‫ﺗﻠﻚ ﺍﻟﻌﻈﺎﻡ ﻗﻮﻳﺔ ﻏﻠﻴﻈﺔ ﻭﳛﺘﺎﺝ ﻓﻴﻬﺎ ﺇﱃ ﺯﻳﺎﺩﺓ ﺍﻟﺘﺨﻠﺨﻞ ﻟﻴﻤﻜﻦ ﻧﻔﻮﺫ ﺍﻷﲞﺮﺓ ﰲ ﺍﻟﺘﺨﻠﺨﻞ ﻭﳓﻮﻫﺎ ﳑﺎ ﺫﻛﺮﻧﺎﻩ ﻫﻨﺎﻙ‬
‫ﻭﻻ ﻛﺬﻟﻚ ﻫﺎ ﻫﻨﺎ‪ .‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻨﻜﺮ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻭﺫﻟﻚ ﻟﺰﻳﺎﺩﺓ ﺧﻔﺎﺋﻪ ﻭﻫﺬﺍﻥ ﺍﻟﻌﻈﻤﺎﻥ ﻛﻠﻤﺎ ﺍﺭﺗﻔﻌﺎ ﺍﺯﺩﺍﺩﺍ ﻗﻮﺓ‬
‫ﻭﺭﻗﺔ ﺃﻣﺎ ﺍﻟﺮﻗﺔ ﻓﻸﻥ ﻋﻈﻤﻬﻤﺎ ﰲ ﺃﺳﻔﻞ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﻷﺟﻞ ﺍﻷﺳﻨﺎﻥ ﻭﺫﻟﻚ ﻣﻨﺘﻒ ﰲ ﺃﻋﻼﻫﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻘﻮﺓ ﻓﻠﻴﺘﺪﺍﺭﻙ ﺫﻟﻚ ﻣﺎ‬
‫ﻼ ﻭﻋﻠﻰ ﻃﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺯﺍﺋﺪﺗﺎﻥ ﺇﺣﺪﺍﳘﺎ ﺭﻗﻴﻘﺔ ﻣﻌﻘﻔﺔ‬ ‫ﺗﻮﻫﻨﻪ ﺍﻟﺮﻗﺔ ﻓﻠﺬﻟﻚ ﳘﺎ ﻫﻨﺎﻙ ﺃﺻﻠﺐ‪ .‬ﻭﺃﻗﻞ ﲣﻠﺨ ﹰ‬
‫ﺗﺮﺗﺒﻂ ﺑﺰﺍﺋﺪﺓ ﻣﻦ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﻏﻠﻴﻈﺔ ﰲ ﻃﺮﻓﻬﺎ ﻛﺮﺓ ﻣﺴﺘﺪﻳﺮﺓ ﺗﺘﻬﻨﺪﻡ ﰲ ﺣﻔﺮﺓ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﳊﺠﺮﻱ ﲢﺖ‬
‫ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﺸﺒﻴﻬﺔ ﲝﻠﻤﺔ ﺍﻟﺜﺪﻱ ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﻫﺎﺗﲔ ﺍﻟﺰﺍﺋﺪﺗﲔ ﻟﻴﻜﻮﻥ ﺗﺸﺒﺚ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﲟﺎ ﻳﺘﺼﻞ ﺑﻪ ﻗﻮﻳﹰﺎ ﻷﻧﻪ ﻣﻌﻠﻖ‬
‫ﻭﻛﺜﲑ ﺍﳊﺮﻛﺔ ﻭﲢﺘﺎﺝ ﺣﺮﻛﺔ ﺍﳌﻀﻎ ﺇﱃ ﻗﻮﺓ ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺰﺍﺋﺪﺓ ﻭﺍﺣﺪﺓ ﻟﻜﺎﻥ ﺳﺮﻳﻊ ﺍﻻﳔﻼﻉ ﺟﺪﹰﺍ ﻭﱂ ﳚﻌﻞ ﻫﺬﺍ‬
‫ﺍﳌﻔﺼﻞ ﻣﻮﺛﻘﺎﹰ‪ ،‬ﻭﺇﻻ ﻛﺎﻧﺖ ﺗﻔﻮﺕ ﻣﻨﻔﻌﺔ ﻫﺬﺍ ﺍﻟﻔﻚ ﻭﻫﻲ ﺍﳌﻀﻎ ﻭﳓﻮﻩ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﺳﻨﺎﻥ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻷﺳﻨﺎﻥ ﻓﻬﻲ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﺃﻣﺎ ﺃﺳﻨﺎﻥ ﺍﻟﻨﺎﺱ ﻓﻔﺎﺋﺪﻬﺗﺎ ﺃﻣﻮﺭ ﺃﺣﺪﻫﺎ ﺗﺼﻐﲑ ﺃﺟﺰﺍﺀ ﺍ ﻟﻐﺬﺍﺀ ﻟﻴﺴﻬﻞ ﻧﻔﻮﺫﻩ ﻭﺍﻬﻧﻀﺎﻣﻪ ﰲ ﺍﳌﻌﺪﺓ‪ .‬ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺣﺒﺲ ﺍﻟﺮﻳﻖ‬
‫ﺣﱴ ﻻ ﻳﻨﻔﺼﻞ ﻣﻨﻪ ﺷﻲﺀ ﻋﻨﺪ ﻗﻌﺮ ﺍﻟﻔﻢ ﻭﻋﻨﺪ ﺍﻟﻜﻼﻡ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺟﻮﺩﺓ ﺍﻟﻜﻼﻡ‪ .‬ﻭﻟﺬﻟﻚ ﻳﻌﺮﺽ ﻋﻨﺪ ﺳﻘﻮﻃﻬﺎ ﺧﻠﻞ ﰲ ﺍﻟﻜﻼﻡ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﻛﺎﻟﺴﻼﺡ ﰲ ﺍﻟﻌﺾ‪.‬‬
‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﻠﻰ ﻛﺴﺮ ﻣﺎ ﻳﻌﺴﺮ ﺑﺎﻟﻴﺪﻳﻦ ﻛﺎﳉﻮﺯ ﻭﺍﻟﻠﻮﺯ‪ ،‬ﻭﺣﻞ ﻣﺎ ﻳﻌﺴﺮ ﺣﻠﻪ ﺑﺎﻷﺻﺎﺑﻊ ﻣﻦ ﺍﻟﻌﻘﺪ ﺍﻟﺼﻐﺎﺭ‬
‫ﻟﻘﻮﺗﻪ‪.‬‬
‫ﻭﺳﺎﺩﺳﻬﺎ‪ :‬ﺍﳉﻤﺎﻝ ﻭﺣﺴﻦ ﺍﻟﻔﻢ ﻋﻨﺪ ﺍﻟﺘﺒﺴﻢ‪ .‬ﻭﺃﻣﺎ ﺃﺳﻨﺎﻥ ﻏﲑ ﺍﻹﻧﺴﺎﻥ ﻓﻘﺪ ﺗﻜﻮﻥ ﳍﺬﻩ ﺍﳌﻨﺎﻓﻊ ﻛﻠﻬﺎ‪ ،‬ﺇﻻ ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ‬
‫ﺍﻟﻜﻼﻡ ﰒ ﻗﺪ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺳﻼﺣﹰﺎ ﻟﻠﺼﻴﺪ ﻛﻤﺎ ﰲ ﺍﻟﺴﺒﺎﻉ‪ .‬ﻭﻗﺪ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻛﻤﺎ ﰲ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻣﺎ ﻟﻴﺲ ﻟﻪ‬
‫ﺃﺳﻨﺎﻥ ﺍﻟﺒﺘﺔ ﻛﺎﻟﻄﻴﻮﺭ ﻭﺍﻟﺴﻤﻚ ﺍﻟﺬﻱ ﻻ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ﻭﻣﻨﻪ ﻣﺎ ﻟﻪ ﺃﺳﻨﺎﻥ ﻭﻫﺬﺍ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺃﺳﻨﺎﻧﻪ ﻛﻠﻬﺎ ﻧﺎﻓﻌﺔ‪ .‬ﰲ‬
‫ﺗﺼﻐﲑ ﺍﻟﻐﺬﺍﺀ ﺃﻭ ﻻ ﺗﻜﻮﻥ ﻛﺬﻟﻚ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ .‬ﻛﺎﻟﻔﻴﻞ ﻭﺍﳋﻨﺰﻳﺮ ﻓﺈﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻧﻴﺎﺑﹰﺎ ﻟﻠﺴﻼﺡ ﻓﻘﻂ‪ ،‬ﺃﻋﲏ ﻟﻴﺲ ﳍﺎ‬
‫ﻣﻌﻮﻧﺔ ﰲ ﺗﺼﻐﲑ ﺍﻟﻐﺬﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻳﻜﻮﻥ ﳍﺎ ﻧﻔﻊ ﺁﺧﺮ ﰲ ﻏﲑ ﺍﻟﺴﻼﺡ ﻛﻤﺎ ﰲ ﺍﻟﻔﻴﻞ ﻓﺈﻧﻪ ﻳﺴﺘﻌﲔ ﺑﺄﻧﻴﺎﺑﻪ ﻋﻠﻰ ﺍﻟﺴﻔﺎﺩ‬
‫ﺑﺄﻥ ﻳﻀﻌﻬﺎ ﻋﻠﻰ ﻇﻬﺮ ﺍﻷﻧﺜﻰ ﻣﻌﺘﻤﺪﹰﺍ ﻋﻠﻴﻬﺎ ﰲ ﺍﺭﺗﻔﺎﻋﻪ ﻟﻠﺴﻔﺎﺩ‪ .‬ﻭﺍﻟﺬﻱ ﲨﻊ ﺃﺳﻨﺎﻧﻪ ﻧﺎﻓﻌﺔ ﻟﻠﻐﺬﺍﺀ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﻛﻼ‬
‫ﺍﻟﻔﻜﲔ ﺑﺎﻟﺴﻮﺍﺀ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﰲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﻭ ﻻ ﺗﻜﻮﻥ ﻛﺬﻟﻚ ﻓﺈﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺍﻷﺳﻔﻞ ﻓﻘﻂ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﰲ ﺍﻟﻔﻜﲔ‬
‫ﲨﻴﻌﹰﺎ ﻭﻟﻜﻨﻬﺎ ﰲ ﺃﺣﺪﳘﺎ ﺃﻛﺜﺮ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﺍﻷﺳﻨﺎﻥ ﺇﻣﺎ ﺃﻥ ﲣﺘﻠﻒ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻭﺍﻟﺜﺎﱐ ﻛﻤﺎ ﰲ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺍﻷﻭﻝ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻻﺧﺘﻼﻑ ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻸﻧﺜﻰ ﺃﻛﺜﺮ ﻭﺫﻟﻚ ﻛﻤﺎ ﰲ ﺍﻷﻓﺎﻋﻲ ﻓﺈﻥ ﻟﻠﺬﻛﺮ ﻧﺎﺑﲔ‬
‫ﻭﻟﻸﻧﺜﻰ ﺃﺭﺑﻌﺔ ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﻧﺜﻰ ﻟﻀﻌﻔﻬﺎ ﺍﻓﺘﻘﺮﺕ ﺇﱃ ﺗﻜﺜﲑ ﺍﻟﺴﻼﺡ‪ ،‬ﺃﻭ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﺬﻛﻮﺭ ﺃﻛﺜﺮ ﻭﺫﻟﻚ ﻛﻤﺎ ﰲ‬
‫ﺍﳋﻨﺎﺯﻳﺮ‪ ،‬ﻓﺈﻥ ﻟﻠﺬﻛﻮﺭ ﻣﻨﻬﺎ ﻧﺎﺑﺎﻥ ﻟﻠﻘﺘﺎﻝ‪ ،‬ﺩﻭﻥ ﺍﻹﻧﺎﺙ ﺃﻭ ﻻ ﺗﻜﻮﻥ ﻛﺬﻟﻚ‪ .‬ﻭﺫﻟﻚ ﻛﻤﺎ ﰲ ﺍﳉﻤﺎﻝ ﻓﺈﻥ ﺃﺳﻨﺎﻥ ﺍﻹﻧﺎﺙ‬
‫ﻣﻨﻬﺎ ﺃﺿﻌﻒ ﻣﻦ ﺃﺳﻨﺎﻥ ﺍﻟﺬﻛﻮﺭ ﻭﺃﻳﻀﹰﺎ ﻣﺎ ﻟﻪ ﺃﺳﻨﺎﻥ ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﳑﺎ ﻻ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ﺍﻟﺒﺘﺔ‪ .‬ﻭﺫ ﻟﻚ ﻛﺎﻟﻐﻨﻢ ﻭﺍﻟﺒﻘﺮ ﻓﻬﺬﺍ‬
‫ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺃﺳﻨﺎﻧﻪ ﺍﳌﻘﺪﻣﺔ ﻋﺮﺍﺽ ﳎﺘﻤﻌﺔ ﻣﺼﻄﻔﺔ ﻟﺘﻜﻮﻥ ﺃﺟﻮﺩ ﰲ ﻗﻄﻊ ﺍﻟﻌﺸﺐ ﻛﺎﻟﻘﺪﻭﻡ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﻻ‬
‫ﲣﻠﻖ ﻟﻪ ﺃﻧﻴﺎﺏ ﻟﻠﻘﺘﺎﻝ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﳑﺎ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻛﻠﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺼﻴﺪ‪ .‬ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ﻛﻤﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻓﻬﺬﺍ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺃﺳﻨﺎﻧﻪ ﻣﺘﻮﺳﻄﺔ ﰲ ﺍﻟﻌﺮﺽ ﻭﰲ ﺍﻟﺘﻔﺮﻕ‪.‬‬
‫ﻭﺍﻷﻭﻝ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺃﺳﻨﺎﻧﻪ ﻣﺘﻔﺮﻗﺔ ﺣﺎﺩﺓ ﻟﻴﻜﻮﻥ ﺗﺸﺒﺜﻬﺎ ﺑﺎﳌﺼﻴﺪ ﻗﻮﻳﹰﺎ ﻭﻫﺬﺍ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺃﺳﻨﺎﻧﻪ ﻣﺘﺮﺍﻛﺒﺔ‪ .‬ﺗﻨﺰﻝ‬
‫ﺍﻟﻌﺎﻟﻴﺔ ﰲ ﺧﻠﻞ ﺍﻟﺴﺎﻓﻠﺔ ﺃﻭ ﻻ ﺗﻜﻮﻥ ﻛﺬﻟﻚ‪ .‬ﻭﺍﻟﺜﺎﱐ ﻛﻤﺎ ﰲ ﺍﻟﻜﻼﺏ ﻭﺃﻛﺜﺮ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﻜﻼﺏ‪.‬‬
‫ﻭﺍﻷﻭﻝ‪ :‬ﻛﺒﻌﺾ ﺍﻟﺴﻤﻚ ﺍﻟﺬﻱ ﻳﺄﻛﻞ ﺍ ﻟﻠﺤﻢ‪ .‬ﻓﺈﻥ ﺃﺳﻨﺎﻧﻪ ﻣﺘﺮﺍﻛﺒﺔ ﻭﺍﻟﻌﻠﻴﺎ ﻣﻨﻬﺎ ﺗﻨﺰﻝ ﰲ ﺧﻠﻞ ﺍﻟﺴﻔﻠﻲ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ‬
‫ﻛﺬﻟﻚ ﻷﻧﻪ ﻳﺄﻛﻞ ﰲ ﺍﳌﺎﺀ ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﺳﺮﻋﺔ ﺍﻟﺒﻠﻊ ﻟﺌﻼ ﻳﺪﺧﻞ ﺇﱃ ﺑﺎﻃﻨﻪ ﻣﻦ ﺍﳌﺎﺀ ﺃﻛﺜﺮ ﳑﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‬
‫ﺍﻓﺘﻘﺮ ﺇﱃ ﺳﺮﻋﺔ ﺗﻘﻄﻴﻊ ﺍﳌﺄﻛﻮﻝ‪ ،‬ﻭﺣﻴﻮﺍﻥ ﲝﺮﻱ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻛﻠﺐ ﺍﻟﺒﺤﺮ ﻷﺳﻨﺎﻧﻪ ﺛﻼﺛﺔ ﺻﻔﻮﻑ ﻭﻫﻲ ﺣﺎﺩﺓ ﺟﺪﹰﺍ‬
‫ﻛﺎﻟﺸﻮﻙ‪ .‬ﻭﻗﺪ ﻗﻴﻞ ﺇﻥ ﺳﺒﻌﹰﺎ ﺑﺎﳍﻨﺪ ﻷﺳﻨﺎﻧﻪ ﺃﻳﻀﹰﺎ ﺛﻼﺛﺔ ﺻﻔﻮﻑ‪ .‬ﻓﻠﻨﺘﻜﻠﻢ ﺍﻵﻥ ﻓﻴﻤﺎ ﻳﻠﻴﻖ ﺑﺎﻟﻄﺐ ﻭﻫﻮ ﺍﻟﻜﻼﻡ ﰲ ﺃﺳﻨﺎﻥ‬
 ‫ﺍﻟﻨﺎﺱ ﻓﻨﻘﻮﻝ‪ :‬ﻟﻸﺳﻨﺎﻥ ﺩﻭﻥ ﺑﺎﻗﻲ ﺍﻷﻋﻀﺎﺀ ﺧﻮﺍﺹ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﲨﻴﻌﻬﺎ ﲣﻠﻖ ﺑﻌﺪ ﺍﻟﻮﻻﺩﺓ‪ .‬ﺇﻻ ﰲ ﺍﻟﻨﺎﺩﺭ ﻓﻘﺪ ﻳﻮﻟﺪ‬
‫ﺑﻌﺾ ﺍﻷﻃﻔﺎﻝ ﻭﻟﻪ ﺳﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﺇﻥ ﺻﺒﻴﺎﹰ ﻃﺎﻝ ﺑﻪ ﺍﳊﻤﻞ ﺃﺭﺑﻊ ﺳﻨﲔ‪ ،‬ﻭﻭﻟﺪ ﻭﻟﻪ ﺃﺳﻨﺎﻥ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻬﺑﺬﻩ‬
‫ﺍﳋﺎﺻﻴﺔ ﳜﺎﻟﻒ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻭﻣﺎ ﻳﺸﺎﻬﺑﻬﺎ ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺎﻗﻴﺔ ﻛﻠﻬﺎ ﺗﺘﺨﻠﻖ ﻗﺒﻞ ﺍﻟﻮﻻﺩﺓ ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﺸﺒﻴﻬﺔ‬
‫ﺑﺎﻷﻋﻀﺎﺀ ﺃﻣﺎ ﺍﻷﻇﻔﺎﺭ ﻓﻜﻠﻬﺎ ﲣﻠﻖ ﺑﻌﺪ ﺍﻟﻮﻻﺩﺓ ﺇﻻ ﻧﺎﺩﺭﹰﺍ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﳊﺎﻣﻞ ﺇﺫﺍ ﺃﻛﺜﺮﺕ ﻣﻦ ﺃﻛﻞ ﺍﳌﻠﺢ ﺧﺮﺝ ﺍﻟﻮﻟﺪ‬
‫ﺑﻐﲑ ﺃﻇﻔﺎﺭ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻷﻥ ﺍﳌﻠﺢ ﲝﺪﺗﻪ ﳝﻨﻊ ﺗﻜﻮﻬﻧﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺸﻌﺮ ﻓﺒﻌﻀﻪ ﻳﺘﺨﻠﻖ ﻗﺒﻞ ﺍﻟﻮﻻﺩﺓ ﻣﺜﻞ ﺷﻌﺮ ﺍﻷﻫﺪﺍﺏ ﻭﺍﳊﻮﺍﺟﺐ‬
‫ﻭﺷﻌﺮ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺑﻌﻀﻪ ﻳﺘﺄﺧﺮ ﻋﻦ ﺫﻟﻚ ﻛﺸﻌﺮ ﺍﻟﺴﺎﻗﲔ ﻭﺍﻟﺰﻧﺪﻳﻦ ﻭﺑﻌﻀﻪ ﻳﺘﺄﺧﺮ ﺃﺯﻳﺪ ﻣﻦ ﺫﻟﻚ ﻛﺸﻌﺮ ﺍﻟﻌﺎﻧﺔ ﻭﺍﻹﺑﻄﲔ‬
‫ﻭﺑﻌﻀﻪ ﻳﺘﺄﺧﺮ ﺟﺪﹰﺍ ﻛﺸﻌﺮ ﺍﻟﻠﺤﻴﺔ‪.‬‬

‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻬﻧﺎ ﺗﺴﻘﻂ ﺑﺎﻟﻄﺒﻊ ﰒ ﺗﻌﻮﺩ ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﻨﺎﺑﺖ ﻣﻨﻬﺎ ﺃﻭ ﹰﻻ‪ .‬ﻳﻜﻮﻥ ﺷﺒﻴﻬﺎﹰ ﺑﺒﺎﻗﻲ ﺍﻷﻋﻀﺎﺀ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‬
‫ﻭﻫﻲ ﺣﻴﻨﺌﺬٍ ﺷﺪﻳﺪﺓ ﺍﻟﻠﲔ ﻭﺧﺼﻮﺻﹰﺎ ﻭﺍﳊﺎﺟﺔ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺗﺼﻠﺒﻬﺎ ﻳﺴﲑﺓ ﺟﺪﹰﺍ ﻷﻥ ﻏﺬﺍﺀ ﺍﻟﺼﱯ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺇﳕﺎ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻠﻴﻨﺔ ﺟﺪﹰﺍ ﻟﻴﻜﻮﻥ ﺷﺒﻴﻬﹰﺎ ﲟﺰﺍﺟﻪ ﻭﺑﺄﻋﻀﺎﺋﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻟﺬﻟﻚ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﺳﻨﺎﻥ ﻳﻨﺒﺖ ﰲ ﺃﻭ‬
‫ﻝ ﺑﺄﻧﻪ ﺻﻠﺒﹰﺎ ﻛﺎﻟﻨﻮﺍﺟﺬ ﻓﺈﻧﻪ ﻻ ﻳﺴﻘﻂ ﺑﺎﻟﻄﺒﻊ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻬﻧﺎ ﺗﻌﻮﺩ ﺑﻌﺪ ﺍﻟﻔﻘﺪ ﰲ ﺍﻷﺳﻨﺎﻥ ﺩﻭﻥ ﺑﻌﺾ ﻭﻻ ﻛﺬﻟﻚ ﻏﲑﻫﺎ ﻓﺈﻧﻪ ﺇﻣﺎ ﺃﻥ ﻻ ﺗﻌﻮﺩ ﺍﻟﺒﺘﺔ ﻛﺎﻟﻌﻈﺎﻡ ﻭﺍﻟﺸﺮﺍﻳﲔ ﺃﻭ‬
‫ﺃﻧﻪ ﻳﻌﻮﺩ ﰲ ﻛﻞ ﺳﻦ ﻛﺎﻟﻠﺤﻢ ﻭﺍﻟﺸﺤﻢ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﺗﺘﻜﻮﻥ ﻣﻨﻬﺎ ﻻ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﻋﻀﻮ ﺁﺧﺮ‪ ،‬ﻭﺫﻟﻚ ﻷﻬﻧﺎ ﺗﺘﻜﻮﻥ ﻣﻦ ﺩﻡ ﻋﻠﻰ ﻣﺰﺍﺝ ﺍﳌﲏ ﻷﻬﻧﺎ ﻟﻮ‬
‫ﺗﻜﻮﻧﺖ ﻣﻦ ﺍﻟﺪﻡ ﻛﻴﻒ ﻛﺎﻥ ﻟﻮ ﺟﺐ ﺃﻥ ﻳﻌﻮﺩ ﺑﻌﺪ ﺍﻟﻔﻘﺪ ﺩﺍﺋﻤﺎﹰ ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺸﺤﻢ‪ ،‬ﻭﻟﻮ ﺗﻜﻮﻧﺖ ﻣﻦ ﺍﳌﲏ ﳌﺎ‬
‫ﻛﺎﻧﺖ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﺍﻟﺒﺘﺔ ﻛﻤﺎ ﰲ ﺍﻟﻌﺮﻭﻕ ﻭﺍﻟﻌﻈﺎﻡ‪.‬‬
‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺃﻬﻧﺎ ﻣﻊ ﺷﺪﺓ ﺻﻼﺑﺘﻬﺎ ﲢﺲ ﻭﺗﺘﺨﺪﺭ ﻭﺗﺘﺄﱂ ﻭﻻ ﻛﺬﻟﻚ ﻏﲑﻫﺎ‪ .‬ﻭﺳﻨﺬﻛﺮ ﺳﺒﺐ ﺫﻟﻚ‪.‬‬
‫ﻭﺳﺎﺩﺳﻬﺎ‪ :‬ﺃﻬﻧﺎ ﻣﻊ ﻛﻮﻬﻧﺎ ﻋﻈﻴﻤﺔ ﻓﻬﻲ ﻣﻜﺸﻮﻓﺔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻭﻻ ﻛﺬﻟﻚ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﺃﻣﺎ ﺍﻷﻇﻔﺎﺭ ﻓﻠﻴﺴﺖ‬
‫ﻣﻜﺸﻮﻓﺔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻭﻣﻊ ﺫﻟﻚ ﻓﻬﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻴﺴﺖ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﳌﺎ ﻛﺎﻧﺖ ﻋﻈﻴﻤﺔ‬
‫ﺃﻋﲏ ﻟﻴﺴﺖ ﰲ ﺻﻼﺑﺔ ﺍﻟﻌﻈﺎﻡ‪.‬‬
‫ﻭﺳﺎﺑﻌﻬﺎ‪ :‬ﺃﻬﻧﺎ ﻣﻊ ﺃﻬﻧﺎ ﺃﻋﻀﺎﺀ ﻓﻬﻲ ﺗﻨﻤﻮ ﺩﺍﺋﻤﹰﺎ ﻭﻟﺬﻟﻚ ﺗﻄﻮﻝ ﺍﻟﺴﻦ ﺍﶈﺎﺫﻳﺔ ﻟﻠﺴﻦ ﺍﳌﻘﻠﻮﻋﺔ‪ .‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺗﻌﺮﺿﻬﺎ‬
‫ﻟﻼﻧﺴﺤﺎﻕ ﺍﻟﺪﺍﺋﻢ‪ .‬ﻭﺃﻣﺎ ﺍﻷﻇﻔﺎﺭ ﻭﺍﻟﺸﻌﺮ ﻓﺈﻬﻧﻤﺎ ﻭﺃﻥ ﺷﺎﺭﻛﺎﻫﺎ ﰲ ﺫﻟﻚ ﻓﻠﻴﺴﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻭﺛﺎﻣﻨﻬﺎ‪ :‬ﺃﻬﻧﺎ ﻋﻨﺪ ﺍﻟﻜﱪ ﺗﻘﺼﺮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﺗﻄﻮﻝ ﰲ ﺍﳊﺲ ﺃﻣﺎ ﺳﺒﺐ ﺫﻟﻚ ﻗﺼﺮﻫﺎ ﺍﳊﻘﻴﻘﻲ ﻓﻸﺟﻞ ﺩﻭﺍﻡ ﺍﻻﳒﺮﺍﺩ‬
‫ﺑﺎﳌﻀﻎ ﻣﻊ ﺿﻌﻒ ﺍﻟﻨﻤﻮ ﻋﻨﺪ ﺍﻟﻜﱪ‪ ،‬ﻭﺃﻣﺎ ﻃﻮﳍﺎ ﺍﳊﺴﻲ‪ ،‬ﻓﻸﻥ ﺍﻟﻠﺤﻢ ﺍﻟﺬﻱ ﻋﻨﺪ ﺃﺻﻮﳍﺎ ﻳﻘﻞ ﻓﺘﺮﺓ ﻃﻮﻳﻠﺔ‪.‬‬
‫ﻭﺗﺎﺳﻌﻬﺎ‪ :‬ﺃﻬﻧﺎ ﻣﻊ ﺃﻥ ﻣﻔﺎﺻﻠﻬﺎ ﺑﺪﺧﻮﻝ ﺯﺍﺋﺪﺓ ﻣﻨﻬﺎ ﰲ ﺣﻔﺮﺓ ﻣﻦ ﻋﻈﻢ ﺁﺧﺮ ﻫﻲ ﺃﻳﻀﹰﺎ ﻣﻮﺛﻘﺔ ﻭﻫﺬﺍ ﻻ ﻳﻮﺟﺪ ﻟﻐﲑﻫﺎ‪.‬‬
‫ﻭﻋﺎﺷﺮﻫﺎ‪ :‬ﺃﻬﻧﺎ ﻳﻌﺮﺽ ﳍﺎ ﺍﻟﺘﻘﻠﻘﻞ ﻛﺜﲑﹰﺍ ﻣﻊ ﺃﻥ ﻣﻔﺎﺻﻠﻬﺎ ﻣﻮﺛﻘﺔ‪ .‬ﻭﺫﻟﻚ ﲞﻼﻑ ﻏﲑﻫﺎ‪ ،‬ﻓﻬﺬﻩ ﻋﺸﺮ ﺧﻮﺍﺹ ﻟﻸﺳﻨﺎﻥ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺛﻨﻴﺘﺎﻥ ﻭﺭﺑﺎﻋﻴﺘﺎﻥ ﻣﻦ ﻓﻮﻕ ﻭﻣﺜﻠﻬﺎ ﻣﻦ ﺃﺳﻔﻞ ﻟﻠﻘﻄﻊ ﻫﺬﺍ ﻇﺎﻫﺮ‪ ،‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻄﺒﻊ‪ ،‬ﺇﳕﺎ ﻳﻘﻄﻊ ﻣﺎ ﻳﻘﻄﻌﻪ ﻣﻦ‬
‫ﺍﳌﺄﻛﻮﻝ ﲟﻘﺪﻡ ﺃﺳﻨﺎﻧﻪ ﻭﻟﺬﻟﻚ ﺧﻠﻘﺖ ﻫﺬﻩ ﺍﻷﺳﻨﺎﻥ ﻣﺴﺘﻌﺮﺿﺔ ﺣﺎﺩﺓ ﺍﻷﻃﺮﺍﻑ ﻟﺘﻜﻮﻥ ﻛﺎﻟﻘﺪﻭﻡ ﻭﳓﻮﻩ ﳑﺎ ﻳﻘﻄﻊ ﺑﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻧﺎﺑﺎﻥ ﻣﻦ ﻓﻮﻕ‪ ،‬ﻭﻧﺎﺑﺎﻥ ﻣﻦ ﺃﺳﻔﻞ ﻟﻠﻜﺴﺮ ﺭﲟﺎ ﻗﻴﻞ ﺇﻥ ﻋﺎﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺇﳕﺎ ﳛﺎﻭﻝ ﻛﺴﺮ ﻣﺎ ﻳﺮﻳﺪ ﻛﺴﺮﻩ ﺑﺄﺿﺮﺍﺳﻪ‬
‫ﻻ ﺑﺄﻧﻴﺎﺑﻪ‪ .‬ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻠﺒﺔ ﻣﺜﻞ ﺍﳉﻮﺯ ﻭﺍﻟﻠﻮﺯ ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻷﺳﻨﺎﻥ ﺍﻟﱵ ﳛﺎﻭﻝ ﻛﺴﺮﻫﺎ ﻬﺑﺎ ﻫﻲ‬
‫ﺍﻷﺿﺮﺍﺱ ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﻃﻌﻤﺔ ﻟﻪ ﻃﻮﻝ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﻛﺴﺮﻩ ﺑﺎﻷﺿﺮﺍﺱ‪ ،‬ﻓﺈﳕﺎ ﳛﺎﻭﻝ ﻛﺴﺮﻩ ﺑﺎﻷﻧﻴﺎﺏ ﻓﻜﺄﻬﻧﺎ‬
‫ﳐﻠﻮﻗﺔ ﻟﻠﻜﺴﺮ ﻧﻴﺎﺑﺔ ﻋﻦ ﺍﻷﺿﺮﺍﺱ‪ .‬ﻭﻗﺪ ﺧﻠﻘﺖ ﳏﺪﺩﺓ ﻟﺘﻨﻔﺬ ﻓﻴﻤﺎ ﻳﺮﺍﺩ ﻛﺴﺮﻩ ﻓﺘﻬﻴﺌﻪ ﻟﻼﻧﻜﺴﺎﺭ ﻭﺃﻣﺎ ﺍﻷﺿﺮﺍﺱ ﻓﺄﻛﺜﺮ‬
‫ﻓﺎﺋﺪﻬﺗﺎ ﺳﺤﻖ ﺍﳌﺄﻛﻮﻝ ﻭﻃﺤﻨﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﺧﻠﻘﺖ ﻋﻈﺎﻣﹰﺎ ﻏﻼﻇﹰﺎ ﻛﺒﺎﺭﹰﺍ ﻷﻥ ﺍﻟﺴ ﺤﻖ ﺇﳕﺎ ﻳﺘﻢ ﲟﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺗﺴﻤﻰ‬
‫ﺍﻷﺳﻨﺎﻥ ﺑﺄﲰﺎﺀ ﻣﺸﺘﻘﺔ ﻣﻦ ﺃﻓﻌﺎﳍﺎ ﻛﻤﺎ ﺗﺴﻤﻰ ﺍﻷﺿﺮﺍﺱ ﺍﻟﻄﻮﺍﺣﲔ ﻭﺍﻷﺳﻨﺎﻥ ﺍﻟﻘﺪﺍﻣﻴﺔ ﺍﻟﻘﺎﻃﻌﺔ ﻭﺃﻣﺎ ﺍﻷﻧﻴﺎﺏ ﻓﻠﻤﺎ ﱂ ﻳﻜﻦ‬
‫ﺍﻟﻜﺴﺮ ﳍﺎ ﺃﺻﻠﻴﹰﺎ ﱂ ﻳﺸﺘﻖ ﳍﺎ ﻣﻨﻪ ﻣﻨﻬﺎ ﺃﲰﺎﺀ ﺑﻞ ﲰﻴﺖ ﺑﺎﺳﻢ ﻣﺸﺎﻬﺑﻬﺎ‪ .‬ﻓﻴﻘﺎﻝ ﳍﺎ ﺃﺳﻨﺎﻥ ﺍﻟﻜﻼﺏ ﻟﺸﺒﻬﻬﺎ ﺑﺄﺳﻨﺎﻬﻧﺎ‪،‬‬
‫ﻭﺍﻟﻨﻮﺍﺟﺬ ﺗﻨﺒﺖ ﰲ ﻭﺳﻂ ﺳﻦ ﺍﻟﻨﻤﻮ ﻭﺫﻟﻚ ﰲ ﻗﺮﻳﺐ ﻣﻦ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻷﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺣﻴﻨﺌﺬٍ ﺗﺴﺘﻈﻬﺮ ﰲ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ‬
‫ﻋﻨﺪ ﺇﺷﺮﺍﻑ ﺯﻳﺎﺩﺓ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻰ ﺍﳌﺘﺤﻠﻞ ﻋﻠﻰ ﺍﻟﺒﻄﻼﻥ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺧﻮﺍﺹ ﺍﻹﻧﺴﺎﻥ ﻭﺗﺴﻤﻰ ﺃﺳﻨﺎﻥ ﺍﳊﻠﻢ ﺑﻜﺴﺮ ﺍﳊﺎﺀ‬
‫ﺃﻱ ﺃﺳﻨﺎﻥ ﺍﻟﻌﻘﻞ ﻭﻫﺬﺍ ﺍﻟﺴﻦ ﻫﻮ ﺍﺑﺘﺪﺍﺀ ﻛﻤﺎﻝ ﺍﻟﻌﻘﻞ ﻭﻗﺪ ﻳﺴﻤﻰ ﺃﺳﻨﺎﻥ ﺍﳊﻠﻢ ﺑﻀﻢ ﺍﳊﺎﺀ ﻷﻬﻧﺎ ﺗﺘﻜﻮﻥ ﺑﻌﺪ ﺍﻻﺣﺘﻼﻡ‪.‬‬
‫ﻭﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﻷﺳﻨﺎﻥ ﻇﺎﻫﺮﺓ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﻗﻮﺓ ﺍﳊﺲ ﺗﺄﺗﻴﻬﺎ ﰲ ﻋﺼﺐ ﻟﲔ‪ ،‬ﻭﻫﺬﺍ ﻋﺠﻴﺐ ﻓﻜﻴﻒ ﺟﻌﻞ ﻟﻴﻨﹰﺎ ﻭﻫﻮ ﳐﺎﻟﻂ ﻟﻠﻌﻈﺎﻡ؟ ﻭﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺷﺒﻴﻬﹰﺎ ﲜﺮﻣﻬﺎ ﻓﻴﻜﻮﻥ ﺻﻠﺒﹰﺎ ﻟﺌﻼ ﻳﺘﻀﺮﺭ ﲟﻤﺎﺳﺘﻬﺎ‪.‬‬
‫ﺑﻘﻲ ﻫﺎ ﻫﻨﺎ ﲝﺚ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻷﺳﻨﺎﻥ ﻋﻈﺎﻡ ﺃﻭ ﻟﻴﺲ؟‬

‫ﻭﻗﺪ ﺷﻨﻊ ﺟﺎﻟﻴﻨﻮﺱ ﻋﻠﻰ ﻣﻦ ﻻ ﳚﻌﻠﻬﺎ ﻋﻈﺎﻣﹰﺎ ﻭﺟﻌﻠﻬﻢ ﺳﻮﻓﺴﻄﺎﺋﻴﺔ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﻫﻮ ﻋﻠﻰ ﺃﻬﻧﺎ ﻋﻈﺎﻡ ﲟﺎ ﻫﻮ ﻋﲔ ﺍﻟﺴﻔﺴﻄﺔ‬
‫ﻭﺫﻟﻚ ﻷﻧﻪ ﻗﺎﻝ ﻣﺎ ﻫﺬﺍ ﻣﻌﻨﺎﻩ‪ :‬ﺇﻬﻧﺎ ﻟﻮ ﱂ ﺗﻜﻦ ﻋﻈﺎﻣﹰﺎ ﻟﻜﺎﻧﺖ ﻋﺮﻭﻗﹰﺎ ﺃﻭ ﺷﺮﺍﻳﲔ ﺃﻭ ﻟﻜﻤﹰﺎ ﺃﻭ ﻋﺼﺒﹰﺎ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﻣﻌﻠﻮﻡ‬
‫ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﻛﺬﻟﻚ‪ .‬ﻭﻫﺬﺍ ﻏﲑ ﻻﺯﻡ‪ .‬ﻓﺈﻥ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻬﻧﺎ ﻟﻴﺴﺖ ﺑﻌﻈﺎﻡ ﳚﻌﻠﻮﻬﻧﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺆﻟﻔﺔ ﻻ ﻣﻦ ﻫﺬﻩ ﺍﳌﻔﺮﺩﺓ‪،‬‬
‫ﻭﻳﺴﺘﺪﻟﻮﻥ ﻋﻠﻰ ﺗﺮﻛﻴﺒﻬﺎ ﲟﺎ ﻳﺸﺎﻫﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﻈﺎﻳﺎ‪ ،‬ﻭﺗﻠﻚ ﺭﺑﺎﻃﻴﺔ ﻭﻋﺼﺒﻴﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﺍ ﻳﻮﺟﺪ ﰲ ﺃﺳﻨﺎﻥ ﺍﳊﻴﻮﺍﻧﺎﺕ‬
‫ﺍﻟﻜﺒﺎﺭ ﻇﺎﻫﺮﹰﺍ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ‬

‫ﻣﻨﻔﻌﺔ ﺍﻟﺼﻠﺐ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺼﻠﺐ ﳐﻠﻮﻕ ﳌﻨﺎﻓﻊ‪ ....‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﺼﻠﺐ ﻋﻀﻮ ﻣﺆﻟﻒ ﻣﻦ ﻓﻘﺮﺍﺕ ﺗﺮﺗﺒﻂ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﳛﻴﻂ ﺑﺄﻛﺜﺮ ﺟﺮﻣﻬﺎ ﳊﻢ‪ ،‬ﻭﺍﺑﺘﺪﺍﺀ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻣﻦ ﻣﻨﺘﻬﻰ‬
‫ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ‪ ،‬ﻭﺍﻧﺘﻬﺎﺅﻩ ﻋﻨﺪ ﺁﺧﺮ ﺍﻟﻌﺼﻌﺺ‪ ،‬ﻭﻟﻪ ﲡﻮﻳﻒ ﳑﺘﺪ ﰲ ﻃﻮﻟﻪ ﳛﻮﻱ ﻓﻴﻪ ﺍﻟﻨﺨﺎﻉ‪ .‬ﻭﻟﻪ ﻣﻨﺎﻓﻊ ﻏﲑ ﺍﻷﺭﺑﻌﺔ‬
‫ﺍﳌﺬﻛﻮﺭﺓ‪.‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺗﺮﺗﺒﻂ ﺑﻪ ﻋﻈﺎﻡ ﺍﻟﺒﺪﻥ ﻓﻴﻜﻮﻥ ﻛﺎﻷﺳﺎﺱ ﳍﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺍﻷﺣﺸﺎﺀ ﺗﺘﻌﻠﻖ ﻬﺑﺎ ﻓﺘﺒﻘﻰ ﺃﻭ ﺿﺎﻋﻬﺎ ﳏﻔﻮﻇﺔ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﻣﺎ ﻳﻨﺰﻝ ﻣﻦ ﻓﻀﻮﻝ ﻣﺆﺧﺮ ﺍﻟﺪﻣﺎﻍ ﻳﺴﻠﻚ ﻓﻴﻪ‪ ،‬ﻭﻻ ﳛﺘﺒﺲ ﻓﻴﻔﺴﺪ ﺍﻟﺪﻣﺎﻍ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﺍﳌﲏ ﻳﻨﺰﻝ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻋﻠﻰ ﻣﺎ ﺗﻌﺮﻓﻪ ﰲ ﻣﻮﺿﻌﻪ ﻭﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻇﺎﻫﺮﺓ‪.‬‬
‫ﻟﻜﻦ ﻫﺎ ﻫﻨﺎ ﲝﺜﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ ﺃﻥ ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ ﺷﺪﻳﺪ ﺍﻟﻠﲔ‪ ،‬ﻣﺴﺘﻌﺪ ﺟﺪﹰﺍ ﻟﻠﺘﻀﺮﺭ ﻓﻜﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻠﻜﻪ ﻣﻦ ﻗﺪﺍﻡ‬
‫ﺍﻟﻌﻈﻢ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﰲ ﺍﻟﻔﻘﺮﺍﺕ ﻟﻴﻜﻮﻥ ﳏﺮﻭﺯﹰﺍ ﻋﻦ ﺍﻟﺘﻀﺮﺭ ﺑﺎﳌﺼﺎﺩﻣﺎﺕ ﻟﻜﻦ ﺟﻌﻞ ﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ ﺍﻟﻌﻈﻢ‪ .‬ﻭﺛﺎﻧﻴﻬﻤﺎ ‪:‬‬
‫ﺃﻥ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻻ ﺷﻚ ﺃﻧﻪ ﺃﺷﺮﻑ ﻣﻦ ﺍﻟﻨﺨﺎﻉ؛ ﻓﻜﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺣﺘﻴﺎﻁ ﺑﻪ ﰲ ﻭﻗﺎﻳﺎﺗﻪ ﺃﻛﺜﺮ‪ .‬ﻭﱂ ﳚﻌﻞ ﻛﺬﻟﻚ ﻓﺈﻧﻪ‬
‫ﱂ ﳜﻠﻖ ﻟﻮ ﻗﺎﻳﺘﻪ ﺷﻮﻙ ﻭﺃﺟﻨﺤﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻳﺰﻳﺪ ﰲ ﺍﻻﺣﺘﻴﺎﻁ ﻋﻠﻴﻪ ﻛﻤﺎ ﻓﻌﻞ ﰲ ﺍﻟﻨﺨﺎﻉ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻸﻥ ﺍﻟﻨﺨﺎﻉ ﻟﻮ ﺟﻌﻞ ﻣﻦ ﺩﺍﺧﻞ ﻟﻜﺎﻥ ﻳﺘﺴﺨﻦ ﺟﺪﹰﺍ ﺑﻘﺮﺑﻪ ﻣﻦ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺫﻟﻚ ﳜﺮﺟﻪ ﻋﻦ ﺍﳌﺰﺍﺝ‬
‫ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﺃﻥ ﺗﻨﻔﺬ ﻓﻴﻪ ﻗﻮﺓ ﺍﳊﺲ ﻭﺍﳊﺮﻛﺔ ﺍﻹﺭﺍﺩﻳﺔ ﻭﺃﻥ ﻳﻜﻮﻥ ﻧﺎﺋﺒﹰﺎ ﻋﻦ ﺍﻟﺪﻣﺎﻍ ﰲ ﺇﻳﺼﺎﻝ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﺇﱃ‬
‫ﺍﻷﻋﺼﺎﺏ ﻭﻧﻔﻮﺫﻫﺎ ﻓﻴﻪ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﳚﻌﻞ ﺍﻟﻨﺨﺎﻉ ﻣﻦ ﺧﻠﻒ ﻟﻴﻜﻮﻥ ﺃﺑﻌﺪ ﻋﻦ ﺍﻟﺘﺴﺨﲔ‬
 ‫ﺍﻟﺸﺪﻳﺪ ﲝﺮﺍﺭﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﺟﻌﻞ ﻣﻦ ﻭﺭﺍﺋﻪ ﻋﻈﺎﻡ ﺛﻼﺛﺔ ﻭﺗﺴﺘﺮﻩ ﻋﻦ ﻣﻼﻗﺎﺓ ﺍﳌﺆﺫﻳﺎﺕ ﻓﺤﺼﻞ ﺑﺬﻟﻚ ﺍﻟﻐﺮﺿﺎﻥ‬
‫ﲨﻴﻌﹰﺎ ﻭﳘﺎ‪ :‬ﺑﻌﺪ ﺍﻟﻨﺨﺎﻉ ﻋﻦ ﺍﻟﻘﻠﺐ ﻣﻊ ﺍﻧﺴﺘﺎﺭﻩ ﺑﺎﻟﻌﻈﺎﻡ ﻭﺍﳓﺮﺍﺳﺘﻪ ﻬﺑﺎ ﻋﻦ ﺍﳌﺆﺫﻳﺎﺕ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ‪ :‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺍﻟﻔﻘﺎﺭ ﻭﻫﻲ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﻟﻴﺴﺖ ﳐﻠﻮﻗﺔ ﻟﻮ ﻗﺎﻳﺔ ﺍﻟﻨﺨﺎﻉ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻭﺍﻟﻘﻠﺐ‬
‫ﻭﺍﻟﺮﺋﺔ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻜﺮﳝﺔ ﻛﺎﻟﺸﺮﺍﻳﲔ ﻭﺍﳊ ﺠﺎﺏ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﻷﻥ ﺗﻮﻗﻰ ﺃﺟﺮﺍﻡ ﺍﻟﻔﻘﺮﺍﺕ ﺃﻳﻀﹰﺎ ﺧﺎﺻ ﹰﺔ‬
‫ﻭﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ ﲢﻴﻂ ﺑﺎﻟﺪﻣﺎﻍ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻭﻫﻲ ﻣﺘﺼﻠﺔ ﻛﺎﻟﻌﻈﻢ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﻳﻜﻮﻥ ﺍﳊﺬﺭ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺍﳌﺼﺎﺩﻣﺎﺕ ﻭﳓﻮﻫﺎ ﻛﺎﳊﺬﺭ ﻋﻠﻰ ﺍﻟﻨﺨﺎﻉ ﻷﻥ ﻣﺴﻠﻚ ﺍﻟﻨﺨﺎﻉ ﺗﺘﺨﻠﻠﻪ ﺃﻓﻀﻴﺔ ﺗﺴﻬﻞ ﻧﻔﻮﺫ ﺍﳌﺆﺫﻳﺎﺕ ﻓﻴﻬﺎ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻔﻘﺮﺍﺕ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻔﻘﺮﺓ ﻋﻈﻢ ﰲ ﻭﺳﻄﻪ ﺛﻘﺐ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻨﺨﺎﻉ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ ﺍﻟﻔﻘﺮﺓ ﻋﻈﻢ ﰲ ﻭﺳﻄﻪ ﺛﻘﺐ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻨﺨﺎﻉ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻻ ﻳﺼﺢ ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺟﺪﺭﺍﻥ ﺍﻟﻘﺤﻒ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﻋﻈﻢ ﰲ ﻭﺳﻄﻪ ﺛﻘﺐ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻨﺨﺎﻉ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻨﺨﺎﻉ ﻳﻨﻔﺬ ﰲ‬
‫ﺛﻘﺐ ﰲ ﻭﺳﻂ ﺃﺳﻔﻞ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﺑﻔﻘﺮﺓ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻈﻢ ﺍﻟﻌﺮﻳﺾ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﻋﻈﻢ ﺍﻟﻌﺠﺰ ﻫﻮ ﻋﻨﺪ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﳌﺸﺮﺣﲔ ﻟﻴﺲ ﻣﻦ ﺍﻟﻔﻘﺎﺭ ﻣﻊ ﺃﻥ ﺍﻟﻨﺨﺎﻉ ﻳﻨﻔﺪ ﻓﻴﻪ ﰲ ﺛﻘﺐ ﰲ ﻭﺳﻄﻪ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﻧﻔﻮﺫ ﺍﻟﻨﺨﺎﻉ ﰲ ﲨﻴﻊ ﺍﻟﻔﻘﺮﺍﺕ‬
‫ﻟﻴﺲ ﰲ ﺍﻟﻮﺳﻂ ﺑﻞ ﰲ ﻣﺆﺧﺮ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ‪ :‬ﺃﻣﺎ ﻋﻦ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﻥ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﻋﻈﻢ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻧﻪ ﻋﻈﻢ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﺑﻞ ﻋﻈﻢ ﻣﻦ ﲨﻠﺔ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ‪ .‬ﻷﻥ‬
‫ﻛﻼﻣﻪ ﻫﺎ ﻫﻨﺎ ﺇﳕﺎ ﻫﻮ ﰲ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻔﻘﺮﺓ ﻋﻈﻢ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻨﺨﺎﻉ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ‪ :‬ﻓﺈﻥ ﻋﻈﻢ ﺍﻟﻌﺠﺰ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﻣﺆﻟﻒ ﻣﻦ ﺍﻟﻔﻘﺎﺭ ﻭﺇﻥ ﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﲨﻴﻊ ﺍﳌﺸﺮﺣﲔ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﺈﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻮﺳﻂ ﻫﺎ ﻫﻨﺎ ﻟﻴﺲ ﺍﻟﻮﺳﻂ ﺍﳊﻘﻴﻘﻲ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﺒﻌﺪ ﰲ ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ ،‬ﺑﻞ ﻣﺎ‬
‫ﻼ ﺇﱃ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﻣﻘﺪﻡ ﻛﻞ ﻓﻘﺮﺓ ﻋﻈﻢ ﻃﻮﻳﻞ ﻏﻠﻴﻆ ﻭﺳﻄﻪ ﺃﻗﻞ ﻏﻠﻈﹰﺎ ﻣﻦ ﻃﺮﻓﻴﻪ ﻭﻫﻮ‬ ‫ﻫﻮ ﺑﲔ ﺍﻷﻃﺮﺍﻑ ﻭﺇﻥ ﻛﺎﻥ ﻣﺎﺋ ﹰ‬
‫ﻣﺴﺘﻌﺮﺽ ﻭﰲ ﻣﺆﺧﺮﺓ ﺍﻟﻨﺨﺎﻉ‪ .‬ﻭﻫﻮ ﻣﺴﺘﻮﺭ ﰲ ﻭﺳﻂ ﻛﻞ ﻓﻘﺮﺓ ﺑﺎﻟﻌﻈﻢ ﺍﻟﺬﻱ ﰲ ﻭﺳﻄﻪ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﱵ ﺧﻠﻒ ﻭﻫﻲ ﺍﻟﱵ‬
‫ﺗﺴﻤﻰ ﺍﻟﺴﻨﺴﻨﺔ‪ ،‬ﻭﻣﻜﺸﻮﻑ ﰲ ﻃﺮﰲ ﺍﻟﻔﻘﺮﺓ ﺑﲔ ﺍﻟﻌﻈﻤﲔ ﺍﻟﺰﺍﺋﺪﺗﲔ ﻣﻦ ﻋﻨﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻃﺮﰲ ﺍﻟﻔﻘﺮﺓ‪ ،‬ﺃﺣﺪﳘﺎ ﳝﻨﺔ‬
‫ﻭﺍﻵﺧﺮ ﻳﺴﺮﺓ‪ .‬ﻭﻳﺒﺘﺪﺋﺎﻥ ﻣﻦ ﺿﻴﻖ ﻭﻳﻨﻔﺮﺟﺎﻥ ﺑﺘﺪﺭﻳﺞ ﻓﻠﺬﻟﻚ ﻳﻨﺘﻬﻴﺎﻥ ﺇﱃ ﺳﻌﺔ ﻳﻌﺘﺪ ﻬﺑﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﱂ ﳚﻌﻞ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺇﻻ ﻟﻮ ﻭﻗﻌﺖ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻣﻴﻞ ﺍﻟﺒﺪﻥ ﺑﺜﻘﻠﻪ ﺍﻟﻄﺒﻴﻌﻲ ﻭﲝﺮﻛﺎﺗﻪ ﺍﻹﺭﺍﺩﻳﺔ ﺟﻌﻞ ﳐﺮﺝ‬
‫ﺍﻟﻌﺼﺐ ﻣﻦ ﻗﺪﺍﻡ ﺍﻟﻔﻘﺎﺭ ﳑﺎ ﻻ ﺿﺮﺭ ﻓﻴﻪ ﺑﺎﻟﻮﺟﻪ ﺍﳌﺬﻛﻮﺭ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺜﻘﺐ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻨﻪ ﺍﻟﻌﺼﺐ ﺇﻥ ﻛﺎﻥ ﺑﺘﻤﺎﻣﻪ‬
‫ﰲ ﻓﻘﺮﺓ ﻭﺍﺣﺪﺓ ﱂ ﻳﻜﻦ ﳌﻴﻞ ﺍﻟﺒﺪﻥ ﺗﺄﺛﲑ ﰲ ﺿﻐﻄﻪ ﻭﻻ ﰲ ﻣﺰﺍﲪﺘﻪ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺑﲔ ﻓﻘﺮﺗﲔ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺜﻘﺐ‬
‫ﻻ ﳏﺎﻟﺔ ﻋﻠﻰ ﻗﺪﺭ ﺛﺨﻦ ﺍﻟﻌﺼﺐ ﻓﺈﺫﺍ ﻣﺎﻝ ﺍﻟﺒﺪﻥ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺍﳓﲎ ﺑﺴﺒﺐ ﺫﻟﻚ ﺍﻟﻔﻘﺎﺭ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﳏﺪﺛﹰﺎ ﻟﻀﻴﻖ ﺫﻟﻚ‬
‫ﺍﳌﺨﺮﺝ ﻓﻼ ﻳﻠﺰﻡ ﺫﻟﻚ ﺍﻧﻀﻐﺎﻁ ﺫﻟﻚ ﺍﻟﻌﺼﺐ ﻭﻻ ﺿﻌﻔﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﱂ ﻳﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻘﻨﺔ ﺍﻟﺮﺑﻂ ﻭﺍﻟﺘﻌﻘﻴﺐ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺍﺩﻩ ﺑﺬﻟﻚ ﺍﻟﻔﻘﺮﺍﺕ ﺃﻱ ﺇﻥ ﺍﻟﻌﺼﺐ ﻟﻮ ﻛﺎﻥ ﳜﺮﺝ‬
‫ﻣﻦ ﻗﺪﺍﻣﻬﺎ ﱂ ﻳﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻔﻘﺮﺍﺕ ﻣﻦ ﻗﺪﺍﻣﻬﺎ ﻣﺘﻘﻨﺔ ﺍﻟﺮﺑﻂ ﻭﺍﻟﺘﻌﻘﻴﺐ‪ .‬ﻷﻥ ﺍﻷﻋﺼﺎﺏ ﻛﺎﻧﺖ ﺗﻀﻴﻖ ﻣﻜﺎﻥ ﺫﻟﻚ‪،‬‬
‫ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻻ ﻳﺼﺢ ﻓﺈﻥ ﺛﺨﺎﻧﺔ ﺍﻟﻌﺼﺐ ﻻ ﺗﺒﻠﻎ ﰲ ﺍﻟﺘﻀﻴﻖ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪.‬‬
 ‫ﻗﻮﻟﻪ‪ :‬ﻭﻛﺎﻥ ﺍﳌﻴﻞ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﳐﺮﺝ ﺗﻠﻚ ﺍﻷﻋﺼﺎﺏ ﺑﻀﻐﻄﻬﺎ ﻭﺗﻮﻫﻨﻬﺎ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻻ ﻳﺼﺢ ﻓﺈﻥ ﺍﳌﺨﺮﺝ ﺇﻥ ﻛﺎﻥ ﰲ ﻓﻘﺮﺓ‬
‫ﻭﺍﺣﺪﺓ ﻓﻈﺎﻫﺮ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻷﻥ ﺇﺣﺪﻯ ﺍﻟﻔﻘﺮﺗﲔ ﺇﺫﺍ ﻻﻗﺖ ﺑﻄﺮﻓﻴﻬﺎ ﻃﺮﻑ ﺍﻟﻔﻘﺮﺓ ﺍﺠﻤﻟﺎﻭﺭﺓ ﳍﺎ ﺑﻘﻲ ﺍﻟﺜﻘﺐ ﻫﺎ‬
‫ﻫﻨﺎ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻗﺪﺭ ﺛﺨﻦ ﺍﻟﻌﺼﺐ ﻓﻠﻢ ﻳﻜﻦ ﻣﻦ ﺫﻟﻚ ﺿﻐﻂ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺑﻞ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﳐﺎﺭﺝ ﺍﻷﻋﺼﺎﺏ ﱂ ﲡﻌﻞ ﺇﱃ ﻗﺪﺍﻡ ﺍﻟﻔﻘﺮﺍﺕ ﻫﻮ ﺃﻥ ﺍﻷﻋﺼﺎﺏ ﻟﻮ ﺧﺮﺟﺖ ﻣﻦ ﻗﺪﺍﻡ ﱂ ﻳﺘﻤﻜﻦ‬
‫ﻣﻦ ﺍﻻﻧﺘﺸﺎﺭ ﰲ ﺍﳉﺎﻧﺒﲔ ﺇﻻ ﺑﺄﻥ ﻳﻨﻌﻄﻒ ﺇﱃ ﺍﳉﺎﻧﺒﲔ ﻭﺫﻟﻚ ﻣﻊ ﺗﻀﻴﻘﻪ ﻣﻦ ﻗﺪﺍﻡ ﺍﻟﻔﻘﺮﺍﺕ ﲢﻮﺝ ﺇﱃ ﺯﻳﺎﺩﺓ ﰲ ﻃﻮﻝ‬
‫ﺍﻷﻋﺼﺎﺏ ﻻ ﺣﺎﺟﺔ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﺗﻨﻘﺴﻢ ﺍﻟﻔﻘﺮﺍﺕ ﺇﱃ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﻭﻫﻲ ﺳﺒﻊ‪.‬‬
‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ ﻭﻫﻲ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﻓﻘﺮﺓ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻓﻘﺎﺭ ﺍﻟﻘﻄﻦ ﻭﻫﻲ ﲬﺲ ﻓﻘﺮﺍﺕ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﻓﻘﺎﺭ ﺍﻟﻌﺠﺰ ﻭﻫﻲ ﺛﻼﺙ ﻓﻘﺮﺍﺕ‪.‬‬
‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﻓﻘﺎﺭ ﺍﻟﻌﺼﻌﺺ ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﺛﻼﺙ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ‬

‫ﻣﻨﻔﻌﺔ ﺍﻟﻌﻨﻖ ﻭﺗﺸﺮﻳﺢ ﻋﻈﺎﻣﻪ‬

‫ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﻗﻮﻝ ﻛﹸﻠﻲّ ﰲ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺍﻟﻌﻨﻖ ﳐﻠﻮﻗﺔ ﻷﺟﻞ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻟﻜﻦ ﻟﻠﺨﺮﺯﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺧﻮﺍﺹ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﲣﺘﻠﻒ ﺍﳊﻴﻮﺍﻧﺎﺕ ﰲ ﺍﻟﻌﻨﻖ ﻓﺒﻌﺾ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻻ ﻋﻨﻖ ﻟﻪ ﻛﺎﻟﺴﻤﻚ ﻭﺍﻟﻔﻴﻞ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﱵ ﻻ ﺗﺼﻮﻳﺖ‬
‫ﳍﺎ ﺑﻔﻤﻬﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻻ ﺣﺎﺟﺔ ﻓﻴﻬﺎ ﺇﱃ ﺁﻟﺔ ﻳﺘﻢ ﻬﺑﺎ ﻫﺬﺍ ﺍﻟﺼﻮﺕ‪ ،‬ﻓﻼ ﺣﺎﺟﺔ ﻬﺑﺎ ﺇﱃ ﺍﳊﻨﺠﺮﺓ ﻭﻻ ﺇﱃ ﻗﺼﺒﺔ‬
‫ﺍﻟﺮﺋﺔ‪ .‬ﻭﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻟﻪ ﻋﻨﻖ‪ ،‬ﻭﻛﻞ ﺣﻴﻮﺍﻥ ﳛﺘﺎﺝ ﺃﻥ ﻳﺼﻮﺕ ﺑﻔﻤﻪ ﻷﻥ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﳛﺘﺎﺝ ﺇﱃ ﺧﺰﺍﻧﺔ ﻳﺘﺠﻤﻊ ﻓﻴﻬﺎ‬
‫ﻫﻮﺍﺀ ﻛﺜﲑ ﰒ ﳜﺮﺝ ﻣﻨﻬﺎ ﲨﻠﺔ ﺑﻘﻮﺓ ﰲ ﻣﻨﻔﺬ ﻃﻮﻳﻞ ﺻﻠﺐ ﺿﻴﻖ ﰲ ﺁﺧﺮﻩ ﰒ ﻳﻔﻀﻲ ﺇﱃ ﻓﻀﺎﺀ ﳛﻴﻂ ﺑﻪ ﺟﺮﻡ ﺻﻠﺐ‬
‫ﻭﺫﻟﻚ ﺍﻟﻔﻀﺎﺀ ﺿﻴﻖ ﺍﻵﺧﺮ‪ ،‬ﰒ ﻳﻨﻔﺼﻞ ﻣﻨﻪ ﺍﳍﻮﺍﺀ ﺇﱃ ﻓﻀﺎﺀ ﺍﻟﻔﻢ‪ ،‬ﻓﻴﺤﺪﺙ ﻣﻦ ﺫﻟﻚ ﺍﻟﺼﻮﺕ ﻓﺎﳋﺰﺍﻧﺔ ﻫﻲ ﺍﻟﺮﺋﺔ ﻭﻫﻲ‬
‫ﺇﺫﺍ ﺍﻧﻘﺒﻀﺖ ﺑﺘﺤﺮﻳﻚ ﺍﻟﺼﺪﺭ ﳍﺎ‪ ،‬ﺍﻧﻔﺼﻞ ﻣﻨﻬﺎ ﺍﳍﻮﺍﺀ ﺑﻘﻮﺓ‪ ،‬ﻭﻧﻔﺬ ﰲ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ‪ ،‬ﻭﻫﻲ ﺟﺮﻡ ﺻﻠﺐ ﺣﱴ ﺇﺫﺍ ﻗﺮﻋﻬﺎ‬
‫ﺍﳍﻮﺍﺀ ﺍﳋﺎﺭﺝ ﺑﻘﻮﺓ ﺣﺪﺙ ﻣﻦ ﺫﻟﻚ ﺻﻮﺕ‪ ،‬ﰒ ﳛﺘﺒﺲ ﺫﻟﻚ ﺍﳍﻮﺍﺀ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻷﺟﻞ ﺿﻴﻖ ﻓﻤﻬﺎ‪ ،‬ﻭﳜﺮﺝ ﻣﻨﻬﺎ ﺑﻘﻮﺓ‬
‫ﻷﺟﻞ ﺿﻴﻖ ﺫﻟﻚ ﺍﻟﻔﻢ‪ ،‬ﻓﻴﻨﺘﺸﺮ ﰲ ﻓﻀﺎﺀ ﺍﳊﻨﺠﺮﺓ ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﻣﻦ ﺟﺮﻡ ﺻﻠﺐ ﻓﻴﺘﻢ ﺑﺬﻟﻚ ﺗﻜﻮﻥ ﺍﻟﺼﻮﺕ‪ ،‬ﰒ ﻳﻨﻔﺼﻞ‬
‫ﻋﻦ ﺍﳊﻨﺠﺮﺓ ﺑﻘﻮﺓ ﻷﺟﻞ ﺿﻴﻖ ﻓﻤﻬﺎ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﻴﺤﺼﻞ ﰲ ﻓﻀﺎﺀ ﺍﻟﻔﻢ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻜﻤﻞ ﻭﳛﺴﻦ ﻭﻫﻨﺎﻙ ﻳﻨﻔﺼﻞ ﺇﱃ ﻣﻘﺎﻃﻊ‬
‫ﳏﺪﻭﺩﺓ‪ ،‬ﻭﻣﻘﺼﻮﺭﺓ ﺗﺘﺄﻟﻒ ﻣﻨﻬﺎ ﺍﳊﺮﻛﺎﺕ ﻭﺍﳊﺮﻭﻑ ﻭﻣﻦ ﺫﻟﻚ ﺗﺘﺄﻟﻒ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻺﻧﺴﺎﻥ ﻓﻠﺬﻟﻚ ﺗﻜﻮﻥ ﺍﻟﻘﺼﺒﺔ ﻣﻊ‬
‫ﺍﳊﻨﺠﺮﺓ ﲟﻨﺰﻟﺔ ﺍﻟﺒﻮﻕ ﰲ ﺍﻟﺘﺼﻮﻳﺖ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻣﻊ ﺍﳊﻨﺠﺮﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻡ ﻬﺑﺎ ﻓﻘﻂ ﺍﻟﻌﻨﻖ ﻭﺇﻻ ﱂ ﳝﻜﻦ ﺇﻗﻼﳍﺎ‬
‫ﻟﻠﺮﺃﺱ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻊ ﺍﻟﻘﺼﺒﺔ ﻣﻦ ﻋﻈﺎﻡ ﺃﺧﺮ ﻳﻜﻮﻥ ﺍﺠﻤﻟﻤﻮﻉ ﺫﻟﻚ ﺍﻟﻌﻨﻖ‪ .‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻫﻲ ﺍﻟﱵ ﻳﻨﻔﺬ‬
‫ﻓﻴﻬﺎ ﺍﻟﻨﺨﺎﻉ ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟﻌﻨﻖ ﻋﻈﺎﻡ ﺃﺧﺮ ﻟﻐﻠﻆ ﺟﺪﹰﺍ ﻭﺛﻘﻞ‪ ،‬ﻭﺍﻟﻌﻈﺎﻡ ﺍﻟﱵ ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﺍﻟﻨﺨﺎﻉ ﻫﻲ ﻋﻈﺎﻡ ﺍﻟﻔﻘﺎﺭ‪ .‬ﻓﺈﺫﹰﺍ‬
‫ﺍﻟﻌﻨﻖ ﺇﳕﺎ ﻳﺘﻘﻮﻡ ﻬﺑﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻭﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺳﺒﻌﺔ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﳛﺘﺎﺝ ﻛﺜﲑﹰﺍ ﺃﻥ ﻳﻄﺄﻃﻰﺀ ﺭﺃﺳﻪ ﻭﺑﻌﺾ ﻋﻨﻘﻪ ﺇﱃ ﻗﺪﺍﻡ ﰲ‬
‫ﺣﺎﻝ ﺇﺭﺍﺩﺗﻪ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﻣﺎﻡ ﺭﺟﻠﻴﻪ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﲟﻴﻞ ﻭﺳﻂ ﺍﻟﻌﻨﻖ ﺇﱃ ﺧﻠﻒ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ‬
 ‫ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻴﻞ ﺑﺘﺪﺭﻳﺞ ﻓﻠﻮ ﻣﺎﻟﺖ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺧﻠﻒ ﻓﻘﺮﺓ ﻭﺍﺣﺪﺓ ﺩﻭﻥ ﻣﺎ ﳚﺎﻭﺭﻫﺎ ﻟﺰﻡ ﺫﻟﻚ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻨﺨﺎﻉ ﻫﻨﺎﻙ‬
‫ﻭﺧﺮﻭﺝ ﺗﻠﻚ ﺍﻟﻔﻘﺮﺓ ﻋﻦ ﻭﺿﻌﻬﺎ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﳍﺎ ﻛﺎﳋﻠﻊ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻴﻞ ﺑﺘﺪﺭﻳﺞ ﻭﺇﳕﺎ ﳝﻜﻦ‬
‫ﻼ ﻭﺇﺣﺪﺍﳘﺎ ﻓﻮﻗﻬﺎ ﻭﺍﻷﺧﺮﻯ ﲢﺘﻬﺎ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺫﻟﻚ ﺑﺄﻥ ﺗﻜﻮﻥ ﻣﻊ ﺍﻟﻔﻘﺮﺓ ﺍﳌﺎﺋﻠﺔ ﻛﺜﲑﹰﺍ ﻓﻘﺮﺗﺎﻥ ﻣﺎﺋﻠﺘﺎﻥ ﻣﻌﻬﺎ ﻗﻠﻴ ﹰ‬
‫ﺍﳌﺎﺋﻞ ﺇﺫﹰﺍ ﺇﱃ ﻗﺪﺍﻡ ﻏﲑ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻛﻞ ﺟﻬﺔ ﺃﻋﲏ ﻓﻮﻕ ﻭﺃﺳﻔﻞ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪﺓ ﻓﺈﻥ ﻣﻴﻞ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺯﻳﺪ ﻣﻦ ﻣﻴﻞ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﺧﻠﻒ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﺛﻨﺘﺎﻥ ﻣﻦ ﻓﻮﻕ ﻭﺍﺛﻨﺘﺎﻥ ﻣﻦ ﺃﺳﻔﻞ‪،‬‬
‫ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻓﻘﺮﺍﺕ ﺍﻟﻌﻨﻖ ﺳﺒﻌﺎﹰ‪ ،‬ﻭﲢﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻌﻨﻖ ﺣﺮﻛﺎﺕ ﻣﺘﻔﻨﻨﺔ ﺇﱃ ﺟﻬﺎﺕ ﻛﺜﲑﺓ ﻟﻴﺴﻬﻞ‬
‫ﻟﻺﻧﺴﺎﻥ ﲢﺮﻳﻚ ﺭﺃﺳﻪ ﺇﱃ ﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺃﻛﺜﺮ ﺑﺪﻧﻪ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﻨﻖ ﻋﻀﻼﺕ ﻛﺜﲑﺓ ﻭﺃﻭﺗﺎﺭ‬
‫ﻭﺃﻋﺼﺎﺏ‪ ،‬ﻭﲢﺘﺎﺝ ﻫﺬﻩ ﺇﱃ ﻋﺮﻭﻕ ﻭﺷﺮﺍﻳﲔ ﻛﺜﲑﺓ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﰲ ﺍﻟﻌﻨﻖ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺯﻭﺍﺋﺪ‬
‫ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﻏﲑ ﻣﻌﺎﻭﻗﺔ ﻋﻦ ﻛﺜﺮﺓ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﺗﻜﻮﻥ ﺳﻨﺎﺳﻨﻬﺎ ﺻﻐﺎﺭﹰﺍ ﻭﺃﺟﻨﺤﺘﻬﺎ ﻣﻨﻘﺴﻤﺔ ﺇﱃ‬
‫ﻗﺴﻤﲔ ﻟﻴﻤﻜﻦ ﺩﺧﻮﻝ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺑﻴﻨﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺃﺟﻨﺤﺘﻬﺎ ﺛﻘﻮﺏ ﻭﺗﻨﻔﺬ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻷﻋﺼﺎﺏ‬
‫ﺣﱴ ﻻ ﺗﻀﻴﻖ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﳌﺎ ﺻﻐﺮﺕ ﺳﻨﺎﺳﻨﻬﺎ ﺟﻌﻠﺖ ﺃﺟﻨﺤﺘﻬﺎ ﻛﺒﺎﺭﹰﺍ ﺫﻭﺍﺕ ﺭﺃﺳﲔ ﻣﻀﺎﻋﻔﺔ ﺍﻟﻌﺮﺽ ﺑﺎﻧﻘﺴﺎﻡ ﺍﻷﺟﻨﺤﺔ ﺇﱃ ﻗﺴﻤﲔ ﻟﻴﺲ‬
‫ﺗﻀﻌﻴﻒ ﺍﳉﻨﺎﺡ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﺰﻳﺪ ﰲ ﺍﻟﺜﻘﻞ‪ ،‬ﻭﻫﻮ ﻏﲑ ﻣﻄﻠﻮﺏ ﻫﺎ ﻫﻨﺎ ﺑﻞ ﺍﻟﻐﺮﺽ ﺣﺪﻭﺙ ﺍﻟﻔﺮﺝ ﻓﻴﻬﺎ‪ ،‬ﺣﱴ ﻻ ﻳﻌﺎﻭﻕ‬
‫ﻧﻔﻮﺫ ﻣﺎ ﲢﺘﺎﺝ ﺃﻥ ﻳﻨﻔﺬ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﻭﺍﻷﻋﺼﺎﺏ ﻭﳓﻮﳘﺎ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﻋﻈﻢ ﺍﻟﺴﻨﺴﻨﺔ ﺇﺫﺍ ﻛﺎﻥ ﻣﺆﺩﻳﹰﺎ ﺇﱃ ﺍﻧﻜﺴﺎﺭ‬
‫ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﺮﻗﺎﻕ ﻓﻌﻈﻢ ﺍﻷﺟﻨﺤﺔ ﻛﺬﻟﻚ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﺻﻐﺮ ﺍﻟﺴﻨﺴﻨﺔ ﻻ ﻳﻠﺰﻣﻪ ﻛﱪ ﺍﳉﻨﺎﺡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻟﻜﻦ ﻟﻠﺨﺮﺯﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺧﻮﺍﺹ ﻟﻴﺴﺖ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﳋﺮﺯﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻠﻤﺎ ﱂ ﳝﻜﻦ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺧﺮﺯﺍﺕ ﺍﻟﻌﻨﻖ ﲢﺘﺎﺝ ﲨﻴﻌﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻔﺎﺻﻠﻬﺎ ﺇﱃ ﺳﻼﺳﺔ ﻣﺎ ﻟﺘﻜﻮﻥ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﺇﱃ ﺍﳉﻬﺎﺕ ﲨﻴﻌﹰﺎ ﺳﻬﻠﺔ‬
‫ﻭﺃﻭﻻﻫﺎ ﺑﺬﻟﻚ ﺍﳋﺮﺯﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﺈﻥ ﺣﺮﻛﺔ ﺃﻋﻠﻰ ﺍﻟﻌﻨﻖ ﺇﱃ ﺍﳉﻬﺎﺕ ﺃﻛﺜﺮ‪ ،‬ﻭﺍﳊﺎﺟﺔ ﺇﱃ ﺫﻟﻚ ﺃﺷﺪ ﻣﻦ ﺣﺮﻛﺔ‬
‫ﺃﺳﺎﻓﻞ ﺍﻟﻌﻨﻖ‪ ،‬ﻷﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺣﺮﻛﺔ ﺍﻟﻌﻨﻖ ﺇﳕﺎ ﻫﻮ ﲢﺮﻳﻚ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺫﻟﻚ ﻳﺘﻢ ﲝﺮﻛﺔ ﻣﺎ ﻫﻮ ﺇﻟﻴﻪ ﺍﻗﺮﺏ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﳋﺮﺯﺓ ﺍﻷﻭﱃ ﻓﺈﻥ ﺣﺮﻛﺘﻬﺎ ﻣﺘﻌﺬﺭﺓ ﳌﺎ ﻧﻘﻮﻟﻪ ﺑﻌﺪ ﻭﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﻭﺣﺪﻩ ﳝﻨﺔ ﻭﻳﺴﺮﺓ ﻳﺘﻢ ﲟﻔﺼﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻔﻘﺮﺓ‬
‫ﺍﻷﻭﱃ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻟﻮ ﻛﺎﻥ ﻣﻊ ﻓﻘﺮﺓ ﺃﺧﺮﻯ ﻟﻜﺎﻧﺖ ﺗﻜﻮﻥ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﻫﺬﻩ ﻏﲑ ﺧﺎﺻﺔ ﺑﻪ ﺑﻞ ﻣﻊ ﺍﻟﻌﻈﺎﻡ‬
‫ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻮﻕ ﺗﻠﻚ ﺍﻟﻔﻘﺮﺓ ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﻣﻦ ﻗﺪﺍﻡ ﺇﱃ ﺧﻠﻒ ﺗﺘﻢ ﲟﻔﺼﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻔﻘﺮﺓ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻭﺗﻜﻮﻥ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﻭﺣﺪﻩ ﲟﻔﺼﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺃﻋﲏ ﺍﻷﻭﱃ ﻷﻥ ﻣﻔﺼﻞ ﺣﺮﻛﺘﻪ ﳝﻴﻨﺎﹰ ﻭﴰﺎ ﹰﻻ ﻫﻮ‬
‫ﺑﺄﺳﻔﻞ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﺫﻟﻚ ﻣﺎﺋﻞ ﺇﱃ ﻣﺆﺧﺮ ﺍﻟﺮﺃﺱ ﻭﺫﻟﻚ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﺟﺮﻡ ﺍﻟﺮﺃﺱ ﺇﱃ ﻗﺪﺍﻡ ﻫﺬﺍ ﺍﳌﻔﺼﻞ‬
‫ﻭﺍﻟﻔﻜﺎﻥ ﻣﻮﺿﻮﻋﺎﻥ ﺃﻣﺎﻡ ﺍﻟﺮﺃﺱ ﻭﺇﱃ ﺃﺳﻔﻞ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺛﻘﻞ ﺍﻟﺮﺃﺱ ﺇﱃ ﻗﺪﺍﻡ ﻛﺜﲑﹰﺍ ﺟﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﳛﻮﺝ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻼ ﺟﺪﹰﺍ ﻋﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﺇﱃ ﻗﺪﺍﻡ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻈﻢ‬ ‫ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻣﺎﺋ ﹰ‬
‫ﺗﱪﺯ ﻣﻨﻬﺎ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺍﻟﻌﻈﻢ ﻛﺎﻥ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﻣﻌﺮﺽ ﻟﻼﻧﻜﺴﺎﺭ ﻓﻼ ﻳﻘﻮﻯ ﻋﻠﻰ ﲪﻞ ﺍﻟﺮﺃﺱ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻏﻠﻴﻈﹰﺎ ﻗﻮﻳﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﳑﺎ ﻻ ﻳﻘﻮﻯ ﻋﻠﻰ ﺇﻗﻼﻟﻪ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﺑﲔ ﺍﻟﺮﺃﺱ ﻭﺑﲔ ﻓﻘﺮﺓ‬
‫ﺃﺧﺮﻯ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺎﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻣﺎ ﻫﻮ ﺃﺳﻔﻞ ﻣﻨﻬﺎ ﻷﻥ ﺫﻟﻚ ﳛﻮﺝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻳﺮﺗﻔﻊ ﻣﻦ‬
‫ﻼ ﺟﺪﹰﺍ‪ .‬ﻭﺫﻟﻚ ﻳﻠﺰﻣﻪ ﺿﻌﻔﻪ ﻋﻦ ﺇﻗﻼﻟﻪ ﺍﻟﺮﺃﺱ‪ ،‬ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﺑﲔ ﺍﻟﺮﺃﺱ‬ ‫ﺗﻠﻚ ﺍﻟﻔﻘﺮﺓ ﺇﱃ ﺍﻟﺮﺃﺱ ﻃﻮﻳ ﹰ‬
‫ﻼ ﻣﻦ ﻫﺎﺗﲔ‬‫ﻭﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﺃﺑﺮﺯ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻈﻢ ﻃﻮﻳﻞ ﺟﺪﹰﺍ ﻳﺴﻤﻰ ﺍﻟﺴﻦ‪ ،‬ﻭﺍﻟﻨﻮﺍﺓ ﻷﻧﻪ ﻳﺸﺒﻪ ﻛ ﹰ‬
‫ﻭﺟﻌﻞ ﺍﺭﺗﻔﺎﻋﻪ ﻭﻻ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﻳﺮﺗﻔﻊ ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﱃ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﺣﻴﺚ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻋﺘﺪﺍﻟﻪ ﰲ ﺍﳌﻴﻞ ﺇﱃ ﺧﻠﻒ ﻭﻗﺪﺍﻡ‬
‫ﻭﺣﻴﻨﺌﺬٍ ﻳﺪﺧﻞ ﺭﺃﺳﻪ ﺑﻌﺪ ﲤﻠﻴﺘﻪ ﰲ ﻓﻘﺮﺓ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﳑﻠﺴﺔ ﻓﺘﻜﻮﻥ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﻭﺣﺪﻩ ﺇﱃ ﻗﺪﺍﻡ ﻭﺧﻠﻒ ﻭﻫﻮ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺍﻟﻌﻈﻢ ﻭﺑﺬﻟﻚ ﺍﻟﻌﻈﻢ ﻳﺘﻌﺎﺩﻝ ﻣﻴﻞ ﺍﻟﺮﺃﺱ ﺑﻨﻘﻠﻪ ﺇﱃ ﺧﻠﻒ‪ ،‬ﻭﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻓﻠﺬﻟﻚ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﻭﺣﺪﻩ ﺇﱃ ﻗﺪﺍﻡ‬
‫ﻭﺧﻠﻒ‪ ،‬ﻭﻫﻮ ﲟﻔﺼﻞ ﺑﻴﻨﻪ‪ ،‬ﻭﺑﲔ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺯﺍﺋﺪﺓ ﻃﻮﻳﻠﺔ ﺻﻠﺒﺔ ﳚﻮﺯ ﻭﺗﻨﻔﺬ ﰲ ﺍﻟﺜﻘﺒﺔ ﺍﻷﻭﱃ ﺇﱃ ﻗﺪﺍﻡ ﺍﻟﻨﺨﺎﻉ ﻫﺬﻩ ﺍﻟﺰﺍﺋﺪﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﻔﺬ ﰲ ﺛﻘﺒﺔ ﺍﻟﻔﻘﺮﺓ‬
‫ﺍﻷﻭﱃ ﻭﺇﻻ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺜﻘﺐ ﻋﻨﺪ ﺃﻋﻼﻩ ﺷﺪﻳﺪ ﺍﻟﺴﻌﺔ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﺰﺍﺋﺪﺓ ﺃﻋﻼﻫﺎ ﺇﻣﺎ ﻣﺎﺋﻞ ﺟﺪﹰﺍ ﺇﱃ‬
‫ﻗﺪﺍﻡ ﻷﻧﻪ ﻳﻨﺘﻬﻲ ﺇﱃ ﺣﻴﺚ ﻳﻜﻮﻥ ﺛﻘﻞ ﺍﻟﺮﺃﺱ ﻣﻊ ﺍﻟﻔﻜﲔ ﻣﻦ ﻗﺪﺍﻣﻬﺎ ﻣﺴﺎﻭﻳﹰﺎ ﻟﺜﻘﻠﻪ ﻣﻦ ﺧﻠﻔﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻟﺒﻘﻲ‬
‫ﺑﲔ ﺍﻟﻨﺨﺎﻉ ﻭﺑﲔ ﻫﺬﻩ ﺍﻟﺰﺍﺋﺪﺓ ﻣﻦ ﻓﻮﻕ ﻓﻀﺎﺀ ﻛﺜﲑ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻫﻴﺎﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻭﰲ ﺍﻟﻔﻘﺮﺓ‬
‫ﺍﻷﻭﱃ ﳍﺬﻩ ﺍﻟﺰﺍﺋﺪﺓ ﻣﻮﺿﻊ ﻗﺪ ﻫﻴﺊ ﻟﻴﺘﻤﻜﻦ ﻓﻴﻪ ﻭﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﺍﻋﺘﻤﺎﺩﹰﺍ ﺣﺮﻳﺰﹰﺍ ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ‬
‫ﺍﻟﺰﺍﺋﺪﺓ ﺗﺪﺧﻞ ﰲ ﺛﻘﺐ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﰲ ﺍﳉﻮﺍﻣﻊ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻴﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻳﺮﺑﻄﻬﺎ ﺑﻪ ﺯﺍﺋﺪﺓ ﺷﺒﻴﻬﺔ ﺑﺎﻟﺴﻦ ﺗﺸﺨﺺ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺼﻌﺪﺓ ﻭﻫﻲ‬
‫ﺟﺰﺀ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﺰﺍﺋﺪﺓ ﺗﺸﺒﻪ ﺃﻥ ﺗﻜﻮﻥ ﺩﻋﺎﻣﺔ ﻟﻠﺰﺍﺋﺪﺓ ﺍﻟﱵ ﻫﻲ ﺍﻟﺴﻦ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﻟﻴﻜﻮﻥ ﻭﺿﻌﻬﺎ ﳏﻔﻮﻇﹰﺎ ﻣﻮﺛﻮﻗﹰﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﳍﺬﻩ ﺍﳌﻌﺎﱐ ﻏﺮﺑﺖ ﻋﻦ ﺍﻷﺟﻨﺤﺔ‪.‬‬
‫ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻻ ﺳﻨﺴﻨﺔ ﳍﺎ‪ ،‬ﻭﻻ ﺟﻨﺎﺣﺎﻥ ﻟﻜﻦ ﻫﺬﺍﻥ ﺍﳉﻨﺎﺣﺎﻥ‪ ،‬ﻭﺟﻨﺎﺣﺎ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻏﲑ ﻣﺸﻘﻮﻗﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻧﺖ ﺣﻴﺚ ﻳﻠﺘﻖ ﺍﻟﺜﺎﻧﻴﺔ ﻟﺰﺍﺋﺪﺗﻴﻬﺎ ﺍﻟﻠﺘﲔ ﺗﺪﺧﻼﻥ ﻣﻨﻬﺎ ﰲ ﻧﻘﺮﰐ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻭﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﺣﻔﺮﺗﺎﻥ ﺃﺧﺮﻳﺎﻥ ﻗﻠﻴﻠﺘﺎ ﺍﻟﻌﻤﻖ ﰲ ﺃﺳﻔﻠﻬﻤﺎ ﺷﺒﻴﻬﺘﺎﻥ ﺑﺎﻟﻨﻘﺮﺗﲔ ﺍﻟﻠﺘﲔ ﰲ ﺃﻋﻼﻫﺎ‬
‫ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﻘﺮﺗﺎﻥ ﺍﻟﻠﺘﺎﻥ ﰲ ﺃﻋﻼﻫﺎ ﺃﻛﱪ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﳌﻜﺎﻥ ﺍﺗﺼﺎﻝ ﺍﻟﺮﺃﺱ ﻬﺑﻤﺎ‪ ،‬ﻭﺍﻟﻨﻘﺮﺗﺎﻥ ﺍﻟﻠﺘﺎﻥ ﰲ‬
‫ﺃﺳﻔﻠﻬﻤﺎ ﺃﺻﻐﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﲟﻔﺼﻞ ﺳﻠﺲ ﻣﺘﺤﺮﻙ ﺇﱃ ﻗﺪﺍﻡ ﻭﺧﻠﻒ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﺃﻥ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻟﻴﺴﺖ ﺗﺘﺤﺮﻙ ﳌﻔﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻻ ﺇﱃ ﺧﻠﻒ ﻭﻗﺪﺍﻡ‪ ،‬ﻭﻻ‬
‫ﺇﱃ ﺍﻟﻴﻤﲔ ﻭﺍﻟﻴﺴﺎﺭ‪.‬‬
‫ﺃﻣﺎ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﰲ ﺍﻟﺴﻦ ﺍﻟﺼﺎﻋﺪﺓ ﰲ ﺛﻘﺐ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻓﻈﺎﻫﺮ ﻷﻥ ﻫﺬﺍ ﺍﻟﺴﻦ ﻷﺟﻞ ﺃﻧﻪ ﺟﺰﺀ ﻣﻦ ﺍﻟﻔﻘﺮﺓ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻓﻠﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻣﻔﺼﻞ ﳝﻨﻊ ﻻ ﳏﺎﻟﺔ ﻣﻦ ﺣﺮﻛﺔ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﺑﺪﻭﻥ ﺍﻟﺜﺎﻧﻴﺔ ﻷﻧﻪ ﺩﺍﺧﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﳊﻖ‬
‫ﻭﻫﻮ ﺃﻥ ﻫﺬﺍ ﺍﻟﺴﻦ ﻳﺼﻌﺪ ﺃﻣﺎﻡ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﰲ ﺃﺳﻔﻠﻬﺎ ﺟﺰﺀ ﺗﺪﺧﻞ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﺴﻦ ﺃﻳﻀﹰﺎ ﻓﻈﺎﻫﺮ ﺃﻳﻀﹰﺎ ﻷﻥ ﺣﺼﻮﻝ ﻫﺬﺍ‬
‫ﺍﻟﺴﻦ ﰲ ﺫﻟﻚ ﺍﳉﺰﺀ ﳝﻨﻊ ﻣﻦ ﺣﺮﻛﺔ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﳝﻨﺔ ﻭﻳﺴﺮﺓ‪ .‬ﻭﻛﻮﻧﻪ ﺃﻣﺎﻣﻬﺎ‪ ،‬ﻭﻣﻼﻗﻴﹰﺎ ﻷﺳﻔﻠﻬﺎ ﳝﻨﻊ ﻣﻦ ﺣﺮﻛﺔ ﻫﺬﻩ‬
‫ﺍﻟﻔﻘﺮﺓ ﺇﱃ ﻗﺪﺍﻡ ﻓﺬﻟﻚ ﺍﳊﻖ‪.‬‬

‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻻ ﺣﺮﻛﺔ ﳍﺎ ﺑﺪﻭﻥ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﳋﺮﺯﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻠﻤﺎ ﱂ‬
‫ﻳﻜﻦ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻓﻠﻤﺎ ﱂ ﻳﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳐﺮﺝ ﺍﻟﻌﺼﺐ ﻓﻴﻬﺎ ﻣﻦ ﻓﻮﻕ ﺣﻴﺚ ﺃﻣﻜﻦ ﳍﺬﻩ ﺇﺫﺍ ﻛﺎﻥ ﳜﺎﻑ ﻋﻠﻴﻬﺎ ﻟﻮ ﻛﺎﻥ ﳐﺮﺝ‬
‫ﻋﺼﺒﻬﺎ ﻛﻤﺎ ﻟﻸﻭﱃ ﺃﻥ ﻳﻨﺸﺪﺥ ﻭﻳﺘﺮﺿﺾ ﲝﺮﻛﺔ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪.‬‬
‫ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻥ ﳐﺮﺝ ﺍﻟﻌﺼﺐ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﻓﻮﻕ ﻭﻫﺬﺍ ﻗﺪ ﺃﺑﻄﻠﻪ ﰲ ﻛﻼﻣﻪ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‬
 ‫ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﻟﺒﻄﻼﻥ ﲟﺎ ﻗﺎﻟﻪ ﰲ ﻛﻼﻣﻪ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻻ ﺃﻣﻜﻦ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻭﺇﻻ ﻛﺎﻥ ﺫﻟﻚ ﺑﺸﺮﻛﺔ ﻣﻊ ﺍﻷﻭﱃ ﻭﻟﻜﺎﻥ ﺍﻟﺜﺎﺑﺖ ﺩﻗﻴﻘﹰﺎ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻳﻀﹶﺎ ﻻ ﻳﺼﺢ ﻷﻧﻪ ﺑﲔ ﺃﻭ ﹰﻻ ﺃﻥ ﺛﻘﱯ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻟﻴﺴﺘﺎ ﻋﻦ ﺟﺎﻧﺒﻴﻬﺎ ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺃﻬﻧﻤﺎ ﻋﻠﻰ ﺟﺎﻧﺒﻴﻬﺎ ﱂ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺛﻘﺒﺎ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺸﺮﻛﺔ ﺍﻷﻭﱃ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺇﺫﺍ ﲢﺮﻙ ﺍﻟﺮﺃﺱ ﻣﻊ ﻣﻔﺼﻞ ﺇﺣﺪﻯ ﺍﻟﻔﻘﺮﺗﲔ ﺻﺎﺭﺕ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻼﺯﻣﺔ ﳌﻔﺼﻠﻬﺎ ﺍﻵﺧﺮ ﻛﺎﳌﺘﻮﺣﺪ ﺣﱴ ﺇﻥ‬
‫ﲢﺮﻙ ﺍﻟﺮﺃﺱ ﺇﱃ ﻗﺪﺍﻡ ﻭﺧﻠﻒ ﺻﺎﺭ ﻣﻊ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻛﻌﻈﻢ ﻭﺍﺣﺪ ﻫﺬﺍ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺃﻭ ﹰﻻ‪.‬‬
‫ﻭﻫﻮ ﺃﻥ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺧﻠﻒ ﻫﻮ ﺑﺎﳌﻔﺼﻞ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﻗﺪ ﺃﺑﻄﻠﻨﺎ ﺫﻟﻚ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ‬

‫ﺗﺸﺮﻳﺢ ﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ ﻭﻣﻨﺎﻓﻌﻬﺎ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﻣﺔ ﺍﷲ ﻋﻠﻴﻪ ﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ ﻫﻲ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﻬﺑﺎ ﺍﻷﺿﻼﻉ‪ ....‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻓﻠﻤﺎ ﺫﻫﺒﺖ ﺟﺴﻮﻣﻬﺎ ﰲ ﺫﻟﻚ ﺟﻌﻠﺖ ﺯﻭﺍﺋﺪﻫﺎ ﺍﳌﻔﺼﻠﻴﺔ ﻗﺼﺎﺭﹰﺍ‪ .‬ﺍﻟﺴﺒﺐ ﰲ ﻗﺼﺮ ﻫﺬﻩ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻴﺲ‬
‫ﻹﺫﻫﺎﺏ ﺍﳉﺴﻮﻡ ﰲ ﺍﻷﺟﻨﺤﺔ ﻭﺍﻟﺴﻨﺎﺳﻦ ﺑﻞ ﺃﻥ ﺗﻜﻮﻥ ﻣﻔﺎﺻﻞ ﻫﺬﻩ ﺍﳋﺮﺯﺓ ﺇﱃ ﺳﻼﺳﺔ ﻣﺎ ﻓﺈﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺣﺮﻛﺔ ﺃﻋﻠﻰ‬
‫ﺍﻟﻈﻬﺮ ﺃﻛﺜﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳊﺎﺟﺔ‪ ،‬ﺇﱃ ﺣﺮﻛﺔ ﺃﺳﺎﻓﻠﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺬﻫﺐ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﻷﻥ ﻳﺼﺮﻑ ﺇﱃ ﺍﳉﻨﺎﺡ ﰲ ﺗﻠﻚ ﺍﻟﺰﻭﺍﺋﺪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻳﻀﹰﺎ ﻋﺠﻴﺐ‪ .‬ﻓﺈﻥ ﺍﳌﻘﺪﺍﺭ ﺍﳌﻌﺪ‬
‫ﻟﻜﻞ ﻓﻘﺮﺓ ﻣﻦ ﺍﳌﺎﺩﺓ‪ ،‬ﻟﻴﺲ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﻗﺪﺭ ﻣﻌﲔ ﺣﱴ ﺇﺫﺍ ﺻﺮﻑ ﺑﻌﻀﻪ ﰲ ﺷﻲﺀ ﺑﻘﻲ ﺍﻟﺒﺎﻗﻲ ﻋﺎﺭﻳﹰﺎ ﻋﻦ ﺷﻲﺀ‬
‫ﺁﺧﺮ ﻭﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ﺑﻼ ﺟﻨﺎﺡ ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺧﺼﺮ ﻓﻬﺬﺍ ﳏﺴﻦ ﻟﻠﺼﻮﺭﺓ ﻭﻷﻥ ﺗﻘﻠﻴﻞ‬
‫ﺍﻵﻻﺕ ﺇﺫﺍ ﺃﻣﻜﻦ ﻛﺎﻥ ﺃﻭﱃ ﻭﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻏﲑ ﻣﻀﻄﺮﺓ ﺇﱃ ﺟﻨﺎﺡ ﻷﻥ ﺍﻟﻀﻠﻊ ﺍﻟﺬﻱ ﻳﺘﺼﻞ ﻬﺑﺎ ﺻﻐﲑ ﺟﺪﹰﺍ ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫ﺑﻐﻴﺒﻪ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﻌﺎﺷﺮ‬

‫ﺗﺸﺮﻳﺢ ﻓﻘﺮﺍﺕ ﺍﻟﻘﻄﻦ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻓﻘﺮ ﺍﻟﻘﻄﻦ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﻓﻘﺮﺍﺕ ﺍﻟﻘﻄﻦ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺛﻘﻮﺏ ﻇﺎﻫﺮﺓ ﺗﻨﻔﺬ ﻓﻴﻬﺎ ﺍﻟﻌﺮﻭﻕ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺜﻘﻮﺏ ﺗﻘﻞ ﺟﺪﹰﺍ ﺃﻥ‬
‫ﺗﻮﺟﺪ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺍﺕ ﻭﺇﺫﺍ ﻭﺟﺪﺕ ﰲ ﻏﲑﻫﺎ ﻛﺎﻧﺖ ﺧﻔﻴﺔ‪ ،‬ﻭﻫﻲ ﰲ ﻫﺬﻩ ﻇﺎﻫﺮﺓ‪ .‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻔﻘﺎﺭ ﺃﻳﻀﹰﺎ ﺯﻭﺍﺋﺪ‬
‫ﻋﻨﺪ ﳐﺎﺭﺝ ﺍﻷﻋﺼﺎﺏ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺰﻭﺍﺋﺪ ﺇﱃ ﺃﺳﻔﻞ‪ .‬ﻭﺗﻮﺟﺪ ﰲ ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﺜﻼﺙ ﺍﻟﻌﻠﻮﻳﺔ ﻣﻦ ﻓﻘﺮﺍﺕ ﺍﻟﻘﻄﻦ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻔﻘﺮﺗﺎﻥ‬
‫ﺍﻷﺧﺮﻳﺎﻥ ﻓﻘﺪ ﻻ ﺗﻮﺟﺪ ﻓﻴﻬﻤﺎ ﻫﺬﻩ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻗﺪ ﺗﻮﺟﺪ ﻓﻴﻬﺎ ﺻﻐﲑﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻈﺎﻡ ﺍﻟﻌﺠﺰ‬

 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻋﻈﺎﻡ ﺍﻟﻌﺠﺰ ﺛﻼﺛﺔ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻋﻈﺎﻡ ﺍﻟﻌﺠﺰ ﻛﺄﻬﻧﺎ ﻋﻈﻢ ﻭﺍﺣﺪ ﻣﻦ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ ﻭﻋﻠﻰ ﺟﺎﻧﺒﻴﻪ ﺯﺍﺋﺪﺗﺎﻥ ﳘﺎ ﻋﻈﻤﺎﻥ ﻋﺮﻳﻀﺎﻥ ﻭﻓﻴﻬﻤﺎ ﻣﻦ ﺧﺎﺭﺝ‬
‫ﺣﻔﺮﺗﺎﻥ ﻟﻴﺴﺘﺎ ﺑﺎﻟﻐﺎﺋﺮﺗﲔ‪ ،‬ﻳﺘﺼﻞ ﻬﺑﻤﺎ ﻋﻈﻤﺎ ﺍﳋﺎﺻﺮﺗﲔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻈﻢ ﺍﻟﻌﺼﻌﺺ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻌﺼﻌﺺ ﻣﺆﻟﻒ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬

‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ ﻇﺎﻫﺮﺓ ﺑﻴﻨﺔ ﻏﻨﻴﺔ ﻋﻦ ﺍﻟﺸﺮﺡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‬

‫ﻛﻼﻡ ﻛﺎﳋﺎﲤﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﻣﻨﻔﻌﺔ ﺍﻟﺼﻠﺐ‪ .‬ﻗﺪ ﻗﻠﻨﺎ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻭﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻇﺎﻫﺮﺓ ﻏﻨﻴﺔ ﻋﻦ ﺍﻟﺸﺮﺡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﺿﻼﻉ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ﺛﻼﺛﺔ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﻣﻨﻔﻌﺔ ﺍﻷﺿﻼﻉ ﲨﻠﺔ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﺍﻷﺿﻼﻉ ﻭﻗﺎﻳﺔ ﳌﺎ ﳛﻴﻂ ﺑﻪ‪ ....‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺼﺪﺭ ﳛﻴﻂ ﺑﺎﻟﺮﺋﺔ ﻭﺍﻟﻘﻠﺐ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﻗﺪ ﺫﻛﺮﻧﺎ ﻫﻨﺎ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺿﻼﻉ ﻧﻔﺴﻬﺎ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻌﺪﺩﻫﺎ‪ .‬ﺃﻣﺎ ﺍﳌﺘﻌﻠﻖ ﺑﻨﻔﺲ ﺍﻷﺿﻼﻉ ﻓﻤﻨﻔﻌﺔ ﻭﺍﺣﺪﺓ‪:‬‬
‫ﻭﻫﻲ ﺃﻬﻧﺎ ﻭﻗﺎﻳﺔ ﳌﺎ ﲢﻴﻂ ﺑﻪ ﻣﻦ ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ‪ ،‬ﻭﺃﻋﺎﱄ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻮﻗﺎ ﻳﺔ ﻻ ﺷﻚ ﻓﻴﻬﺎ ﻓﺈﻬﻧﺎ ﻟﺼﻼﺑﺘﻬﺎ ﲤﻨﻊ‬
‫ﻧﻔﻮﺫ ﺍﳌﺆﺫﻱ ﺇﱃ ﻫﺬﻩ ﺍﻵﻻﺕ ﻛﺎﻟﻀﺮﺑﺔ ﻭﺍﻟﺴﻘﻄﺔ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﳍﺎ ﻣﻨﺎﻓﻊ ﺃﺧﺮ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻬﻧﺎ ﺛﺨﺎﻧﺔ ﺗﻨﻮﺭ ﺍﻟﺒﺪﻥ ﻛﺎﻟﺼﻠﺐ ﻟﻄﻮﻟﻪ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﺼﻠﺐ ﺃﺻﻞ ﰲ ﺍﻟﻄﻮﻝ ﲝﻴﺚ‬
‫ﻳﻜﻮﻥ ﻃﻮﻝ ﺗﻨﻮﺭ ﺍﻟﺒﺪﻥ ﻣﻘﺪﺭﹰﺍ ﺑﻄﻮﻟﻪ ﻭﻛﺬﻟﻚ ﺍﻷﺿﻼﻉ ﺑﺜﺨﺎﻧﺔ ﻫﺬﺍ ﺍﻟﺘﻨﻮﺭ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺼﺪﺭ ﻭﻣﺎ ﲢﺘﻪ ﻟﻮ ﺧﻠﻰ ﻣﻦ ﺍﻷﺿﻼﻉ ﺃﻋﲏ ﺍﻟﻌﻈﺎﻡ ﺍﻟﱵ ﻓﻴﻪ ﻟﻜﺎﻥ ﻳﻨﻄﺒﻖ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ‪ .‬ﻭﺗﺘﻐﲑ ﻭﺿﻊ‬
‫ﺃﺟﺰﺍﺋﻪ ﻭﺗﺰﺍﺣﻢ ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﻭﺍﻟﻐﺬﺍﺀ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺑﻌﺾ ﺍﻷﺣﺸﺎﺀ‪ ،‬ﻳﺘﻌﻠﻖ ﻬﺑﺎ ﺑﺘﻮﺳﻂ ﺗﻌﻠﻘﻪ ﺑﺎﻟﻐﺸﺎﺀ ﺍﳌﺴﺘﺒﻄﻦ ﻟﻠﺼﺪﺭ ﻭﺍﻟﺒﻄﻦ ﺍﳌﺘﺸﺒﺚ ﻬﺑﺎ‪ ،‬ﻓﺘﺒﻘﻰ ﻣﻮﺍﺿﻊ‬
‫ﺗﻠﻚ ﺍﻷﺣﺸﺎﺀ ﻭﺃﻭﺿﺎﻋﻬﺎ ﳏﻔﻮﻇﺘﲔ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﻻ ﺍﻻﺿﻼﻉ ﻟﻜﺎﻥ ﺗﺮﻛﻴﺐ ﺗﻨﻮﺭ ﺍﻟﺒﺪﻥ ﻏﲑ ﻗﻮﻱ ﻓﻴﻜﻮﻥ ﺍﻟﺼﺪﺭ ﻭﻣﺎ ﺩﻭﻧﻪ ﺳﺮﻳﻊ ﺍﻻﻧﻀﻐﺎﻁ ﻭﺍﻻﻧﻔﻌﺎﻝ‬
‫ﻋﻦ ﺍﳌﺼﺎﺩﻣﺎﺕ ﻭﳓﻮﻫﺎ‪.‬‬
 ‫ﻭﺃﻣﺎ ﺍﳌﻨﺎﻓﻊ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻌﺪﺩ ﺍﻷﺿﻼﻉ ﻓﻘﺪ ﺫﻛﺮ ﻣﻨﻬﺎ ﻫﺎ ﻫﻨﺎ ﺃﺭﺑﻊ ﻣﻨﺎﻓﻊ‪ :‬ﺍﳌﻨﻔﻌﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﺍﻟﻮﻗﺎﻳﺔ ﺍﶈﻴﻄﺔ ﺑﺂﻻﺕ ﺍﻟﺘﻨﻔﺲ‬
‫ﻭﺃﻋﺎﱄ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻟﻮ ﺟﻌﻠﺖ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻻﻧﻘﻠﺐ‪ ،‬ﻭﺫﻟﻚ ﻷﻬﻧﺎ ﻟﻮ ﻛﺎﻧﺖ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﱂ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺭﻗﻴﻘﹰﺎ‬
‫ﻼ‪.‬‬
‫ﺟﺪﺍﹰ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻣﺘﻬﻴﹰﺄ ﻟﻼﻧﻜﺴﺎﺭ ﺑﺄﺩﱏ ﺳﺒﺐ ﻓﻼ ﺑﺪ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻏﻠﻴﻈﺎﹰ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺛﻘﻴ ﹰ‬
‫ﻼ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺜﻘﻞ ﻳﻠﺰﻡ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺃﻭ ﻋﻈﺎﻣﹰﺎ ﻛﺜﲑﺓ ﻣﺘﺼ ﹰ‬
‫ﳏﺬﻭﺭﹰﺍ ﻟﻮ ﺟﺐ ﺃﻥ ﻻ ﳜﻠﻖ ﺍﻟﺮﺃﺱ ﻣﻦ ﻋﻈﺎﻡ ﻣﺘﺼﻠﺔ ﺑﻞ ﻣﻦ ﻋﻈﺎﻡ ﻛﺎﻷﺿﻼﻉ ﻣﻨﻔﺮﺝ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ ﺑﻞ ﻓﻌﻞ ﺫﻟﻚ ﰲ‬
‫ﺍﻟﺮﺃﺱ ﺃﻭﱃ ﻷﻥ ﺟﻌﻞ ﺍﻟﺜﻘﻴﻞ ﰲ ﺍﻷﻋﺎﱄ ﺃﺳﻮﺃ ﻣﻦ ﺟﻌﻠﻪ ﻓﻴﻤﺎ ﺩﻭﻥ ﺫﻟﻚ ﻏﺎﻳﺔ ﻣﺎ ﰲ ﺍﻟﺒﺎﺏ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻟﻮ ﱂ ﲡﻌﻞ ﻋﻈﺎﻡ‬
‫ﺍﻟﺮﺃﺱ ﻣﺘﺼﻠﺔ ﻟﻜﺎﻧﺖ ﺍﻟﻮﻗﺎﻳﺔ ﺗﻘﻞ‪.‬‬
‫ﻓﻨﻘﻮﻝ‪ :‬ﻭﰲ ﺍﻟﺼﺪﺭ ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺑﻞ ﻭﺟﻮﺏ ﺯﻳﺎﺩﺓ ﺍﻟﻮﻗﺎﻳﺔ ﻫﺎ ﻫﻨﺎ ﺃﻭﱃ ﻷﻥ ﺍﻟﻘﻠﺐ ﺃﺷﺮﻑ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻓﻴﻜﻮﻥ‬
‫ﺑﻮﺟﻮﺏ ﺍﻻﻋﺘﻨﺎﺀ ﺑﻪ ﺃﻛﺜﺮ‪.‬‬
‫ﺍﳌﻨﻔﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻮﻗﺎﻳﺔ ﻟﻮ ﻛﺎﻧﺖ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻟﻜﺎﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻌﺪﹰﺍ ﻟﺴﺮﻳﺎﻥ ﻣﺎ ﻳﻌﺮﺽ ﳉﺰﺀ ﻣﻨﻪ ﻣﻦ ﺍﻵﻓﺎﺕ‬
‫ﻛﺎﻟﻜﺴﺮ ﻭﺍﻟﺼﺪﻉ ﻭﺍﻟﻌﻔﻮﻧﺔ‪ ،‬ﻭﺫﻟﻚ ﻻ ﳏﺎﻟﺔ ﺭﺩﻱﺀ ﻓﺠﻌﻠﺖ ﻣﻦ ﻋﻈﺎﻡ ﻛﺜﲑﺓ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺳﺮﻳﺎﻥ ﺍﻵﻓﺎﺕ ﻣﻦ ﺟﺰﺀ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺍﺣﺪ ﺇﱃ ﺑﺎﻗﻲ ﺃﺟﺰﺍﺋﻪ ﺃﻫﻮﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﻭﺻﻮﻝ ﺍﻵﻓﺎﺕ ﻛﺎﻟﺮﻣﺎﺡ‬
‫ﻭﺍﻟﻨﺸﺎﺏ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﳊﺎﺩﺓ ﺍﻟﻨﻔﺎﺫﺓ ﺇﱃ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﺋﺔ ﻣﻦ ﺍﳋﻠﻞ ﺍﻟﺬﻱ ﺑﲔ ﺍﻷﺿﻼﻉ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻧﺖ‬
‫ﺧﻠﻘﺔ ﺍﻟﺼﺪﺭ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ ﺃﻗﻞ ﻣﻀﺮﺓ ﻣﻦ ﺧﻠﻘﺘﻪ ﻣﻦ ﺃﺿﻼﻉ ﻋﻠﻰ ﻫﺬﻩ ﺍﳍﻴﺌﺔ‪.‬‬
‫ﺍﳌﻨﻔﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻮﻗﺎﻳﺔ ﻟﻮ ﺧﻠﻘﺖ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﳌﺎ ﺃﻣﻜﻦ ﺃﻥ ﺗﺘﺴﻊ ﺗﺎﺭﺓ ﻭﺗﻀﻴﻖ ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﺍﻟﺼﺪﺭ ﳛﺘﺎﺝ ﺇﻟﻴﻪ‬
‫ﰲ ﺫﻟﻚ ﻓﺈﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻨﺒﺴﻂ ﻋﻨﺪ ﺍﺯﺩﻳﺎﺩ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺮﻭﻳﺢ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻄﺒﻊ ﻭﻛﺬﻟﻚ ﻋﻨﺪ ﺍﻣﺘﻼﺀ ﺍﳌﻌﺪﺓ ﻭﻏﲑﻫﺎ‬
‫ﻣﻦ ﺍﻷﺣﺸﺎﺀ ﻏﺬﺍ ًﺀ ﺃﻭ ﻧﻔﺨﹰﺎً‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﺰﺍﺣﻢ ﺍﳊﺠﺎﺏ ﻭﻏﲑﻩ ﻣﻦ ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﻓﻴﺤﺘﺎﺝ ﻟﺬﻟﻚ ﺇﱃ ﺍﺗﺴﺎﻉ ﺍﻟﺼﺪﺭ‬
‫ﻟﻴﺘﺴﻊ ﳌﻘﺪﺍﺭ ﺍﳍﻮﺍﺀ ﺍﻟﻜﺎﰲ‪.‬‬
‫ﺍﳌﻨﻔﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺇﻬﻧﺎ ﻟﻮ ﺧﻠﻘﺖ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻓﺮﺝ ﻳﺘﺨﻠﻠﻬﺎ ﻋﻀﻞ ﺍﻟﺼﺪﺭ ﺍﳌﻌﻴﻨﺔ ﰲ ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﻭﻣﺎ ﻳﺘﺼﻞ‬
‫ﺑﻪ ﻛﺎﻟﺼﻮﺕ ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻨﻔﺲ ﻗﺪ ﺩﻟﻠﻨﺎ ﻓﻴﻤﺎ ﺳﻠﻒ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺿﻄﺮﺍﺭ ﺇﻟﻴﻪ ﻭﻫﻮ ﺇﳕﺎ ﻳﺘﻢ ﲝﺮﻛﺔ ﺍﻟﺮﺋﺔ‪،‬‬
‫ﻭﺍﳊﺠﺎﺏ ﺍﻧﺒﺴﺎﻃﹰﺎ ﻭﺍﻧﻘﺒﺎﺿﹰﺎ ﻟﻴﻨﺠﺬﺏ ﺍﳍﻮﺍﺀ ﻋﻨﺪ ﺍﻻﻧﺒﺴﺎﻁ ﻻﺳﺘﺤﺎﻟﺔ ﺍﳋﻼﺀ‪ ،‬ﻭﻳﻨﺪﻓﻊ ﻓﻀﻮﻝ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻣﺎ ﻳﺴﺨﻦ ﻣﻦ‬
‫ﺫﻟﻚ ﺍﳍﻮﺍﺀ‪ .‬ﻓﺒﻄﻠﺖ ﻓﺎﺋﺪﺗﻪ ﻋﻨﺪ ﺍﻻﻧﻘﺒﺎﺽ ﻭﺣﺮﻛﺔ ﺍﻻﻧﻘﺒﺎﺽ ﻭﺍﻻﻧﺒﺴﺎﻁ‪.‬‬

‫ﻗﺪ ﺑﻴﻨﺎ ﺃﻬﻧﺎ ﻻ ﺗﻜﻮﻥ ﻃﺒﻴﻌﻴﺔ ﺑﻞ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺇﺭﺍﺩﻳﺔ ﻭﻛﻞ ﺣﺮﻛﺔ ﺇﺭﺍﺩﻳﺔ‪ ،‬ﻓﻘﺪ ﺑﻴﻨﺎ ﻓﻴﻤﺎ ﺳﻠﻒ ﻣﻦ ﺷﺮﺣﻨﺎ ﻟﻠﻜﺘﺎﺏ‬
‫ﺍﻷﻭﻝ ﺃﻬﻧﺎ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﻦ ﺇﺭﺍﺩﺓ ﻃﺒﻴﻌﻴﺔ ﺃﻭ ﻋﻦ ﺇﺭﺍﺩﺓ ﺧﻔﻴﺔ‪ .‬ﺃﻭ ﻋﻦ ﺇﺭﺍﺩﺓ ﻣﻄﻠﻘﺔ ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺣﺮﻛﺔ ﺍﻟﺘﻨﻔﺲ ﻫﻲ ﻋﻦ‬
‫ﺇﺭﺍﺩﺓ ﺧﻔﻴﺔ‪ .‬ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺈﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻌﻀﻞ ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﻋﻦ ﺇﺭﺍﺩﺓ ﻣﻄﻠﻘﺔ ﻓﺈﺫﹰﺍ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ‬
‫ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺑﻌﻀﻞ ﻭﻷﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻣﺎ ﻳﺘﺼﻞ ﺑﻪ ﻋﻀﻮ ﻋﻈﻴﻢ ﺟﺪﹰﺍ ﻻ ﳝﻜﻦ ﲢﺮﻳﻜﻪ ﺑﻌﻀﻞ ﻗﻠﻴﻞ‬
‫ﺍﳌﻘﺪﺍﺭ‪ ،‬ﻗﻠﻴﻞ ﺍﻟﻌﺪﺩ ﻓﻼ ﺑﺪ ﻣﻦ ﻋﻀﻼﺕ ﻛﺜﲑﺓ ﻓﻠﻮ ﺟﻌﻞ ﺍﻟﺼﺪﺭ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ ﺃﻭ ﻣﻦ ﻋﻈﺎﻡ ﻳﺘﺼﻞ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‬
‫ﻛﺎﳊﺎﻝ ﰲ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﻟﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺩﺍﺧﻠﻪ ﻓﺘﻀﻴﻖ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﺋﺔ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ‬
‫ﻼ ﺃﻭ ﻳﻜﻮﻥ ﻣﻦ ﺧﺎﺭﺟﻪ ﻓﻴﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺪﺭ ﺃﻋﻈﻢ ﳑﺎ‬ ‫ﺍﻟﻌﻈﻢ ﺃﻭ ﺍﻟﻌﻈﺎﻡ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻓﻴﻜﻮﻥ ﺍﻟﺼﺪﺭ ﻋﻈﻴﻤﹰﺎ ﺟﺪﹰﺍ ﺛﻘﻴ ﹰ‬
‫ﻫﻮ ﻋﻠﻴﻪ ﺍﻵﻥ ﺑﻜﺜﲑ ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻋﻈﺎﻡ ﻛﺜﲑﺓ ﻣﺘﻔﺮﻗﺔ ﻟﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺃﻣﺎﻛﻦ ﻳﻨﺨﻠﻖ ﻓﻴﻬﺎ ﻣﻦ ﻏﲑ‬
‫ﺃﻥ ﻳﻠﺰﻡ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﰲ ﻋﻀﻞ ﺍﻟﺼﺪﺭ ﻭﻻ ﻛﺬﻟﻚ ﺍﳊﺎﻝ ﰲ ﺍﻟﺮﺃﺱ‪ ،‬ﻓﺈﻧﻪ ﱂ ﳛﺘﺞ ﻓﻴﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻓﻠﺬﻟﻚ ﺧﻠﻖ‬
‫ﲨﻴﻊ ﳏﻴﻂ ﻣﻦ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻭﺧﺎﺻﺔ ﻭﻫﻮ ﻋﻀﻮ ﺷﺪﻳﺪ ﺍﻟﻠﲔ‪ ،‬ﺷﺪﻳﺪ ﺍﻟﺘﻀﺮﺭ ﲟﺎ ﻳﻼﻗﻴﻪ‪ .‬ﻓﻠﻮ ﺟﻌﻞ ﰲ ﳏﻴﻄﻪ ﺧﻠﻞ ﻭﻫﻮ ﻏﺎﺋﺐ‬
‫ﻋﻦ ﺣﺮﺍﺳﺔ ﺍﳊﻮﺍﺱ ﻷﻣﻜﻦ ﺃﻥ ﻳﻨﻔﺬ ﻓﻴﻪ ﻣﺎ ﻳﻔﺴﺪ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻳﺆﺩﻱ ﺇﱃ ﺍﳍﻼﻙ ﺍﻟﺒﺘﺔ‪.‬‬
 ‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﺘﻜﺜﲑ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻭﺧﻠﻘﻬﺎ ﻣﺘﺒﺎﻋﺪﺓ ﻣﻨﻔﻌﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻟﺼﺪﺭ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﻣﻄﺒﺦ‬
‫ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻭﻓﻮﻗﻪ ﻭﺫﻟﻚ ﳑﺎ ﻳﻠﺰﻣﻪ ﺍﺭﺗﻔﺎﻉ ﻛﺜﲑ ﻣﻦ ﺍﻷﲞﺮﺓ ﻭﺍﻷﺩﺧﻨﺔ ﺍﻟﻼﺯﻣﺔ ﻟﻠﻄﺒﺦ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﳊﺠﺎﺏ‪ ،‬ﻭﺇﻥ ﺧﻠﻖ ﺣﺎﺟﺰﹰﺍ‬
‫ﺑﻴﻨﻬﻤﺎ ﻓﻬﻮﻻ ﳏﺎﻟﺔ ﺫﻭ ﻣﺴﺎﻡ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻨﻔﺬ ﰲ ﺗﻠﻚ ﺍﳌﺴﺎﻡ ﻗﺪﺭ ﻛﺒﲑ ﻣﻦ ﺫﻟﻚ‪ .‬ﻓﻠﻮ ﺟﻌﻞ ﺍﻟﺼﺪﺭ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ ﺃﻭ‬
‫ﻋﻈﺎﻡ‪ ،‬ﻟﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻷﲞﺮﺓ ﻭﺍﻷﺩﺧﻨﺔ ﺗﻜﺜﺮ ﻓﻴﻪ ﺟﺪﹰﺍ ﻭﺫﻟﻚ ﻣﺆﺩ ﺇﱃ ﻣﺰﺍﲪﺔ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﺋﺔ‪ ،‬ﻭﺇﱃ ﺍﻹﺿﺮﺍﺭ ﺑﻪ ﻓﻼ ﺑﺪ‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﻋﻈﺎﻣﻪ ﻓﺮﺝ ﻣﺘﺴﻌﺔ ﻟﻴﺴﻬﻞ ﲢﻠﻞ ﺗﻠﻚ ﺍﻷﲞﺮﺓ ﻭﺍﻷﺩﺧﻨﺔ ﻣﻨﻬﺎ ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﲞﺮﺓ‬
‫ﻭﺍﻷﺩﺧﻨﺔ ﺇﳕﺎ ﻳﻨﻔﺬﺍﻥ ﺇﻟﻴﻪ ﺑﻌﺪ ﻣﺮﻭﺭﻫﺎ ﺑﺎﻟﺼﺪﺭ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺼﺪﺭ ﻛﺜﲑ ﺍﻟﻔﺮﺝ ﱂ ﻳﺼﻞ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﺇﻻ ﺍﻟﻴﺴﲑ ﺟﺪﹰﺍ‬
‫ﺧﺼﻮﺻﹰﺎ ﻭﺃﻛﺜﺮﻫﺎ ﻳﺘﺤﻠﻞ ﺃﻳﻀﹰﺎ ﻋﻨﺪ ﺍﻟﺘﺮﻗﻮﺗﲔ ﻭﺍﻟﻜﺘﻔﲔ ﻓﻴﻜﻮﻥ ﻣﺴﺘﻐﻨﻴﺎﹰ ﻋﻦ ﺯﻳﺎﺩﺓ ﺍﻟﻔﺮﺝ ﺑﲔ ﻋﻈﺎﻣﻪ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻫﻴﺌﺔ ﺍﻷﺿﻼﻉ ﻭﺍﳌﻨﻔﻌﺔ ﰲ ﺧﻠﻘﺘﻬﺎ ﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺼﺪﺭ ﳛﻴﻂ ﺑﺎﻟﺮﺋﺔ‬
‫ﻭﺍﻟﻘﻠﺐ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺍﻷﺿﻼﻉ ﺍﻟﺴﺒﻌﺔ ﺍﻟﻌﻠﻴﺎ ﺗﺴﻤﻰ ﺃﺿﻼﻉ ﺍﻟﺼﺪﺭ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﻭﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﺗﻔﺘﻘﺮ ﺇﱃ ﻭﻗﺎﻳﺔ ﲢﻴﻂ ﻬﺑﺎ ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻮﻗﺎﻳﺔ‪ ،‬ﻟﻮ ﺟﻌﻠﺖ ﺍﻵﻻﺕ‬
‫ﺍﻟﻐﺬﺍﺀ ﳏﻴﻄﺔ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻋﺮﺽ ﻣﻦ ﺫﻟﻚ ﻣﻀﺎﺭ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻵﻻﺕ ﻣﻮﺿﻮﻋﺔ ﰲ ﺃﺳﺎﻓﻞ ﺍﻟﺘﻨﻮﺭ ﻓﻠﻮ ﺃﺣﺎﻃﺖ‬
‫ﺍﻷﺿﻼﻉ ﻬﺑﺎ ﻣﻦ ﻛﻞ ﺟﻬﺔ ﺗﻌﺬﺭ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻻﻧﺜﻨﺎﺀ ﻭﺍﻻﻧﻌﻄﺎﻑ ﺇﱃ ﻗﺪﺍﻡ ﻭﺇﱃ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﺮﺭ ﻣﺎ ﻻ‬
‫ﳜﻔﻰ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺗﻨﺎﻭﻝ ﺍﻹﻧﺴﺎﻥ ﻭﻏﲑﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻐﺬﺍﺀ ﺇﺭﺍﺩﻱ ﻭﻋﻦ ﺷﻬﻮﺓ ﺗﺪﻋﻮ ﺇﱃ ﺫﻟﻚ ﻓﻬﻮ ﻣﺎ ﻳﻌﺮﺽ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ‬
‫ﻳﺘﻨﺎﻭﻟﻪ ﺃﺯﻳﺪ ﻣﻦ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﳛﺘﻤﻠﻪ ﲡﻮﻳﻒ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﻭﺣﻴﻨﺌﺬٍ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﺘﻤﺪﺩ ﻭﺃﻥ ﻳﺘﺴﻊ ﺑﻘﺪﺭ ﺗﻠﻚ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻠﻮ‬
‫ﻛﺎﻧﺖ ﺍﻷﺿﻼﻉ ﳏﻴﻄﺔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻟﻜﺎﻧﺖ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﲤﻠﺆﻩ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﺑﻘﺪﺭ ﻣﺎ ﻳﻜﻮﻥ‬
‫ﻼ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻓﻴﻌﺮﺽ ﳍﺬﻩ ﺍﻵﻻﺕ ﺗﻀﺮﺭ ﺷﺪﻳﺪ ﺑﺎﻻﻧﻀﻐﺎﻁ‬ ‫ﺗﺰﻳﺪﻫﺎ ﺑﺎﻟﺘﻤﺪﺩ ﻓﻴﻜﻮﻥ ﺍﻟﺒﻄﻦ ﻛﺒﲑﹰﺍ ﺟﺪﹰﺍ ﻣﺜﻘ ﹰ‬
‫ﻭﺍﻣﺘﻨﺎﻉ ﺍﻻﺗﺴﺎﻉ ﳌﺎ ﻳﻜﻮﻥ ﰲ ﺩﺍﺧﻠﻬﺎ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺗﻨﺎﻭﻝ ﺍﻟﻐﺬﺍﺀ ﳌﺎ ﻛﺎﻥ ﺇﺭﺍﺩﻳﺎﹰ ﱂ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﻨﺎﻭﻝ ﻣﻨﻪ ﻫﻮﺍ ﻟﺬﻱ ﳚﻮﺩ ﻫﻀﻤﻪ ﻭﺍﺳﺘﻤﺮﺍﺅﻩ ﺑﺴﺮﻋﺔ ﺑﻞ‬
‫ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻜﻮﻥ ﻏﻠﻴﻈﹰﺎ ﻣﻨﻔﺨﹰﺎ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺣﺪﻭﺙ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻟﻨﻔﺦ ﰲ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻵﻻﺕ ﻭﺧﺼﻮﺻﹰﺎ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﻋﺮﺽ‬
‫ﳍﺎ ﺿﻌﻒ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﺘﻤﺪﺩ ﻭﻳﻜﺜﺮ ﲡﻮﻳﻔﻬﺎ ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻷﺿﻼﻉ ﲢﻴﻄﻬﺎ ﻣﻦ ﻛﻞ ﺟﻬﺔ ﻟﻌﺮﺽ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻼ‬
‫ﺑﺪ ﺇﺫﻥ ﻣﻦ ﲣﻠﻲ ﺑﻌﺾ ﺍﳉﻬﺎﺕ ﻋﻦ ﺇﺣﺎﻃﺔ ﺍﻷﺿﻼﻉ ﻬﺑﺎ ﻓﺈﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﳉﻬﺔ ﻫﻲ ﺟﻬﺔ ﻗﺪﺍﻡ ﺃﻭ ﻻ ﺗﻜﻮﻥ ﻛﺬﻟﻚ‪.‬‬

‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻳﻠﺰﻣﻪ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﳉﻬﺔ ﻏﺎﺋﺒﺔ ﻋﻦ ﺣﺮﺍﺳﺔ ﺍﳊﻮﺍﺱ ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻵﻻﺕ ﻣﻌﺮﺿﺔ ﳊﺼﻮﻝ ﺍﻵﻓﺎﺕ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﳉﻬﺔ ﻛﺜﲑﹰﺍ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﳉﻬﺔ ﻫﻲ ﻗﺪﺍﻡ ﺍﻟﺒﺪﻥ‪ .‬ﻓﺎﺿﻄﺮ ﺇﱃ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺿﻼﻉ ﺍﶈﻴﻄﺔ ﺑﺂﻻﺕ ﺍﻟﻐﺬﺍﺀ‬
‫ﻣﻨﻘﻄﻌﺔ ﻣﻦ ﻗﺪﺍﻡ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻧﻘﻄﺎﻋﻬﺎ ﺫﻟﻚ ﺑﺘﺪﺭﻳﺞ ﻟﻴﻜﻮﻥ ﻋﻠﻰ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﰲ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺍﻻﻧﺜﻨﺎﺀ‬
‫ﻭﺍﻻﻧﻌﻄﺎﻑ ﻭﺍﺗﺴﺎﻉ ﺍﳌﻮﺿﻊ ﻟﻴﺰﻳﺪ ﻫﺬﻩ ﺍﻵﻻﺕ ﻟﺘﻜﻮﻥ ﰲ ﺫﻟﻚ ﻣﺮﺍﻋﺎﺓ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺃﻣﺮ ﺍﻻﺣﺘﻴﺎﻁ ﻭﺍﻟﻮﻗﺎﻳﺔ ﻭﻻ ﻛﺬﻟﻚ‬
‫ﺍﻷﺿﻼﻉ ﺍﶈﻴﻄﺔ ﺑﺂﻻﺕ ﺍﻟﺘﻨﻔﺲ ﻓﺈﻬﻧﺎ ﻣﻮﺿﻮﻋﺔ ﰲ ﺃﻋﺎﱄ ﺗﻨﻮﺭ ﺍﻟﺒﺪﻥ ﺣﻴﺚ ﻻ ﳝﻨﻊ ﺣﺮﻛﺔ ﺍﻻﻧﺜﻨﺎﺀ ﻭﺍﻻﻧﻌﻄﺎﻑ ﻭﻷﻥ‬
‫ﺗﻠﻚ ﺍﻵﻻﺕ ﻻ ﺗﻔﺘﻘﺮ ﺇﱃ ﺗﺰﻳﺪ ﻣﻘﺪﺍﺭﻫﺎ ﻛﻤﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻓﺈﻥ ﺃﺧﺬ ﺍﳍﻮﺍﺀ ﺑﺎﻻﺳﺘﻨﺸﺎﻕ ﻭﺇﻥ ﻛﺎﻥ ﺇﺭﺍﺩﻳﺎﹰ ﺇﻻ‬
‫ﺃﻥ ﺍﻻﺯﺩﻳﺎﺩ ﻣﻨﻪ ﻟﻴﺲ ﳑﺎ ﻳﻠﺘﺬ ﺑﻪ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺎ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﺰﻳﺪ ﻣﻦ ﺍﻻﺳﺘﻨﺸﺎﻕ ﻛﻤﺎ ﻣﻦ ﺟﺬﺏ‬
‫ﺍﻟﻐﺬﺍﺀ ﻓﻼ ﺗﻔﺘﻘﺮ ﺗﻠﻚ ﺍﻵﻻﺕ ﺇﱃ ﺃﻥ ﻳﺰﺩﺍﺩ ﻋﻈﻤﻬﺎ ﺑﺰﻳﺎﺩﺓ ﻛﺜﲑﺓ ﻓﻠﺬﻟﻚ ﺟﻌﻠﺖ ﺍﻷﺿﻼﻉ ﺍﻟﻮﺍﻗﻴﺔ ﳍﺎ ﳏﻴﻄﺔ ﻬﺑﺎ ﻣﻦ ﻛﻞ‬
‫ﺟﻬﺔ ﺧﺼﻮﺻﹰﺎ ﻭﺯﻳﺎﺩﺓ ﺷﺮﻑ ﻫﺬﻩ ﺍﻵﻻﺕ ﲢﻮﺝ ﺇﱃ ﺯﻳﺎﺩﺓ ﺍﻻﺣﺘﻴﺎﻁ ﻋﻠﻴﻬﺎ ﻓﻠﺬﻟﻚ ﱂ ﲣﻠﻖ ﺃﺿﻼﻋﻬﺎ ﻣﻨﻘﻄﻌﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺨﻠﻘﺖ ﺍﻷﺿﻼﻉ ﺍﻟﺴﺒﻌﺔ ﺍﻟﻌﻠﻴﺎ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﻣﻠﺘﻘﻴﺔ ﻋﻨﺪ ﺍﻟﻘﺺ ﳏﻴﻄﺔ ﺑﺎﻟﻌﻀﻮ ﺍﻟﺮﺋﻴﺴﻲ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‬
 ‫ﺍﻷﺿﻼﻉ ﻋﺪﺩﻫﺎ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺿﻠﻌﹰﺎ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﺍﺛﻨﺎ ﻋﺸﺮ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻨﺴﺎﺀ ﻧﻘﺼﻦ ﺿﻠﻌﹰﺎ ﺃﻭ ﺃﺯﻳﺪ‪،‬‬
‫ﻓﺈﻥ ﺫﻟﻚ ﻣﻦ ﺍﳋﺮﺍﻓﺎﺕ ﻭﻋﺸﺮﺓ ﻣﻨﻬﺎ ﳏﻴﻄﺔ ﺑﺂﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﲬﺴﺔ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﻋﺸﺮ ﳏﻴﻄﺔ ﺑﺂﻻﺕ ﺍﻟﺘﻨﻔﺲ‪،‬‬
‫ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺃﻛﺜﺮ ﻣﻊ ﻛﻮﻥ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻭﺃﻛﱪ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻷﺿﻼﻉ ﻟﻴﺴﺖ ﲢﻴﻂ ﲜﻤﻴﻊ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻷﻥ‬
‫ﺫﻟﻚ ﳑﺎ ﳝﻨﻊ ﺍﻻﻧﺜﻨﺎﺀ ﻭﺍﻻﻧﻌﻄﺎﻑ ﺑﻞ ﺇﳕﺎ ﳛﻴﻂ ﺑﺄﻋﺎﻟﻴﻬﺎ ﻓﻘﻂ‪ ،‬ﻭﺫﻟﻚ ﺍﳌﻜﺎﻥ ﳛﺘﻮﻱ ﻋﻠﻰ ﺃﻗﻞ ﻣﻦ ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﻭﺃﺻﻐﺮ‪،‬‬
‫ﻭﺃﻣﺎ ﱂ ﺍﻟﱪﻫﺎﻥ ﺟﻌﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ﻬﺑﺬﺍ ﺍﻟﻌﺪﺩ ﺍﳌﺨﺼﻮﺹ ﻓﻠﻢ ﻳﻈﻬﺮ ﱄ ﺇﱃ ﺍﻵﻥ‪ ،‬ﻭﻛﺄﻧﻪ ﳑﺎ ﻻ ﳝﻜﻦ‬
‫ﺍﻟﱪﻫﺎﻥ ﻋﻠﻴﻪ ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﺃﺿﻼﻉ ﺍﻟﺼﺪﺭ ﻣﻠﺘﻘﻴﺔ ﻋﻨﺪ ﺍﻟﻘﺺ‪ .‬ﻭﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﻳﺘﺼﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻨﻈﲑﻩ‬
‫ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻓﺘﺘﻢ ﺍﻹﺣﺎﻃﺔ ﻣﻊ ﺍﳋﻔﺔ‪.‬‬
‫ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻷﺿﻼﻉ ﳛﺼﻞ ﳍﺎ ﺑﻌﻈﺎﻡ ﺍﻟﻘﺺ ﺍﲢﺎﺩ ﻭﺍﻋﺘﻀﺎﺩ ﻓﻴﺸﺘﺪ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﻜﺄﻥ ﺃﻋﻼﻫﺎ ﺃﻗﺮﺏ ﻣﺴﺎﻓﺔ ﻣﺎ ﺑﲔ ﺃﻃﺮﺍﻓﻬﺎ ﺍﻟﺒﺎﺭﺯﺓ ﻳﻌﲏ ﺃﻥ ﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺃﻃﻮﺍﻝ ﺍﻟﻌﺎﻟﻴﺔ ﻣﻦ ﺃﺿﻼﻉ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ‬
‫ﺃﻗﻞ ﻣﻦ ﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺃﻃﻮﺍﻝ ﺍﻟﺴﺎﻓﻠﺔ ﻣﻨﻬﺎ ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻧﻌﻄﺎﻓﻬﺎ ﻋﻠﻰ ﻫﻴﺌﺔ ﻗﻄﻌﺔ ﻣﻦ ﺩﺍﺋﺮﺓ ﻓﺈﻥ ﺫﻟﻚ ﺃﻛﺜﺮﻩ‬
‫ﻟﻴﻨﺎﹰ ﻟﺴﻬﻮﻟﺔ ﺣﺮﻛﺔ ﺍﻻﻧﺜﻨﺎﺀ ﻭﺍﻻﻧﻌﻄﺎﻑ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺃﺑﻌﺪ ﻋﻦ ﻣﻨﺎﻝ ﺍﻵﻓﺎﺕ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻫﻴﺌﺔ ﺃﺿﻼﻉ ﺍﻟﺼﺪﺭ ﻭﺍﻟﺒﻄﻦ‬

‫ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ‬

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‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻷﺿﻼﻉ ﺍﻟﺴﺒﻌﺔ ﺍﻟﻌﻠﻴﺎ ﺗﺴﻤﻰ ﺃﺿﻼﻉ ﺍﻟﺼﺪﺭ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﳊﻴﻮﺍﻧﺎﺕ ﲣﺘﻠﻒ ﲝﺴﺐ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻓﻤﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻋﻈﻢ ﺍﻟﺒﺘﺔ‬

‫ﻛﺎﻟﺪﻭﺩ ﻭﺍﶈﺰﺯﺍﺕ ﻭﳓﻮﻫﺎ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻟﻪ ﻫﻨﺎﻙ ﻋﻈﺎﻡ ﻛﺜﲑﺓ ﻛﺎﻷﺿﻼﻉ‪ ،‬ﻭﻫﺬﻩ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﲜﻤﻠﺘﻬﺎ ﻋﻠﻰ ﻫﻴﺌﺔ‬
‫ﺍﻻﺳﺘﺪﺍﺭﺓ ﻓﻴﻜﻮﻥ ﺍﻟﺼﺪﺭ ﻋﺮﻳﻀﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﻟﻺﻧﺴﺎﻥ ﺧﺎﺻﺔ ﻭﺍﻟﻔﻴﻞ ﻳﻘﺮﺏ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﰲ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻻ ﻳﻜﻮﻥ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻛﺠﻤﻴﻊ ﺍﳌﺎﺷﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﺃﻭ ﺳﻊ ﻭﺃﻗﻞ ﻗﺒﻮ ﹰﻻ ﻟﻶﻓﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﺣﺮﻡ‬
‫ﺫﻟﻚ ﺑﺎﻗﻲ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻷﻬﻧﺎ ﲢﺘﺎﺝ ﺇﱃ ﺩﻗﺔ ﺍﻟﺼﺪﺭ‪ ،‬ﺇﻣﺎ ﻟﻴﻜﻮﻥ ﺍﻟﺒﻌﺪ ﺑﲔ ﺃﻳﺪﻳﻬﺎ ﻗﺮﻳﺒﹰﺎ ﻓﺘﺘﻤﻜﻦ ﻣﻦ ﻗﻮﺓ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻬﺎ‬
‫ﻭﺍﳌﺸﻲ ﻭﺫﻟﻚ ﻛﺬﻭﺍﺕ ﺍﻷﺭﺑﻊ ﺍﳌﺎﺷﻴﺔ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺇﻣﺎ ﻟﺘﺴﺘﻌﲔ ﺑﺬﻟﻚ ﻋﻠﻰ ﺟﻮﺩﺓ ﺍﻟﻄﲑﺍﻥ ﻛﻤﺎ ﰲ ﺍﻟﻄﻴﻮﺭ‪ ،‬ﻓﺈﻥ ﺩﻗﺔ‬
‫ﺻﺪﻭﺭﻫﺎ ﻭﻫﻮ ﺍﳉﺆﺟﺆ ﻳﺴﻬﻞ ﻋﻠﻴﻬﺎ ﺧﺮﻕ ﺍﳍﻮﺍﺀ ﻋﻨﺪ ﺍﻟﻄﲑﺍﻥ‪ ،‬ﻭﺇﻣﺎ ﻟﺘﺴﺘﻌﲔ ﺑﺬﻟﻚ ﻋﻠﻰ ﺟﻮﺩﺓ ﺍﻟﺴﺒﺎﺣﺔ ﻛﻤﺎ ﰲ‬
‫ﺍﻟﺴﻤﻚ ﻭﻟﺬﻟﻚ ﺟﻌﻞ ﻣﻘﺪﻡ ﺍﻟﺴﻔﻴﻨﺔ ﺩﻗﻴﻖ ﺍﻷﺳﻔﻞ ﺟﺪﹰﺍ ﻟﻴﻜﻮﻥ ﺧﺮﻗﻪ ﻟﻠﻤﺎﺀ ﰲ ﺍﳊﺮﻛﺔ ﺃﺳﻬﻞ‪ .‬ﻭﺃﺿﻼﻉ ﺍﻟﺼﺪﺭ‬
‫ﲜﻤﻠﺘﻬﺎ ﻋﻠﻰ ﺷﻜﻞ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﻜﺮﻯ ﳌﺎ ﻋﺮﻓﺘﻪ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﻮﺳﻄﺎﻥ ﻣﻨﻬﺎ ﺃﻃﻮﻝ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻓﻮﻕ‬
‫ﻭﺃﺳﻔﻞ ﺛﻼﺛﺔ ﻣﺘﻄﺎﻭﻟﺔ ﺃﻱ ﻳﺒﺘﺪﺉ ﻣﻦ ﻗﺼﺮ ﺇﱃ ﻃﻮﻝ ﻓﻴﻜﻮﻥ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﻀﻠﻌﲔ ﺍﻟﻄﻮﻳﻠﲔ ﺃﻃﻮﻝ ﳑﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺣﱴ ﺗﻨﺘﻬﻲ ﺇﱃ ﺍﻷﻗﺼﺮ ﺇﺫ ﻬﺑﺬﻩ ﺍﳍﻴﺌﺔ ﺗﻘﺮﺏ ﻣﻦ ﺍﻟﻜﺮﺓ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻤﺴﺎﺣﺔ ﺍﻟﺼﺪﺭ ﻣﺎ ﺑﲔ ﻗﺪﺍﻡ ﻭﺧﻠﻒ ﺃﻗﻞ ﻣﺎ ﺑﲔ‬
‫ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﻟﻪ ﻓﻴﻤﺎ ﺑﲔ ﺍﳉﺎﻧﺐ ﻣﻦ ﺧﻠﻒ ﻋﻈﺎﻡ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻣﻦ ﻗﺪﺍﻡ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻭﺍﻷﺿﻼﻉ ﻣﻦ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻋﻠﻰ ﻫﻴﺌﺔ ﻧﺼﻒ ﺩﺍﺋﺮﺓ ﻓﻴﺘﺴﻊ ﻣﺎ ﺑﲔ ﺍﳉﺎﻧﺒﲔ ﻻ ﳏﺎﻟﺔ ﻟﻮ ﺟﻮﺩ ﺍﻟﻔﺎﺻﻠﺔ ﺑﲔ ﺭﺅﻭﺱ ﺍﻷﺿﻼﻉ ﻭﻫﻲ ﺍﻟﻔﻘﺮﺍﺕ‬
‫ﻣﻦ ﺧﻠﻒ ﻭﺍﻟﻘﺺ ﻣﻦ ﻗﺪﺍﻡ ﻭﺣﻜﻤﺔ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺑﲔ ﺍﻟﺜﺪﻳﲔ ﻛﺜﲑ ﺍﻟﺴﻌﺔ ﻟﺘﻜﻮﻥ ﺟﻬﺎﺕ ﺍﳊﺮﻛﺎﺕ ﳍﻤﺎ ﻣﺘﺴﻘﺔ‪،‬‬
‫ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺿﻼﻉ ﻣﻊ ﻛﻮﻧﻪ ﳏﺪﺑﹰﺎ ﺇﱃ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻣﻘﻌﺮﹰﺍ ﺇﱃ ﺍﻷﻧﺴﻲ ﻓﻔﻴﻪ ﺃﻳﻀﹰﺎ ﲢﺪﻳﺐ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻭﺗﻘﻌﲑ ﺇﱃ‬
‫ﻓﻮﻕ‪ ،‬ﻭﻳﺄﺧﺬ ﰲ ﺍﻟﺘﺤﺪﻳﺐ ﺇﱃ ﺃﺳﻔﻞ ﻣﻦ ﺣﲔ ﻳﻔﺎﺭﻕ ﺍﳌﻔﺼﻞ ﺍﻟﺬﻱ ﻋﻨﺪ ﺍﻟﺼﻠﺐ ﻭﻳﺮﺟﻊ ﻃﺮﻓﻪ ﺍﻵﺧﺮ ﺇﱃ ﻓﻮﻕ ﻋﻨﺪ‬
 ‫ﻗﺮﻳﺐ ﻣﻔﺼﻠﻪ ﻣﻊ ﺍﻟﻘﺺ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻟﻴﻜﻮﻥ ﺃﻃﻮﻝ ﻓﺈﻥ ﺍﳌﺴﺘﻘﻴﻢ ﺃﻗﺼﺮ ﺍﻷﺑﻌﺎﺩ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺃﺑﻌﺪ‬
‫ﻋﻦ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻳﻜﻮﻥ ﻻ ﳏﺎﻟﺔ ﺃﻃﻮﻝ‪ ،‬ﻭﺍﳊﻜﻤﺔ ﰲ ﺯﻳﺎﺩﺓ ﻃﻮﻟﻪ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﺗﺴﺎﻉ ﺍﳌﻜﺎﻥ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻟﺘﻜﻮﻥ ﻭﻗﺎﻳﺔ ﻛﻞ ﺿﻠﻊ ﺃﻛﱪ ﻷﻧﻪ ﳝﺮ ﰲ ﻣﻮﺍﺿﻊ ﳐﺘﻠﻔﺔ ﻭﻳﻮﻗﻲ ﻣﺎ ﻫﻮ ﺩﺍﺧﻞ ﻟﻜﻞ ﻣﻮﺿﻊ ﻣﻨﻬﺎ‪ ،‬ﻭﺛﺨﺎﻧﺔ ﻛﻞ‬
‫ﻑ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺯﻳﺎﺩﺓ ﺍﻟﻌﺮﺽ‬ ‫ﺿﻠﻊ ﺃﻗﻞ ﻣﻦ ﻋﺮﺿﻪ ﻷﻥ ﺛﺨﺎﻧﺘﻪ ﺇﳕﺎ ﻳﻘﺼﺪ ﻬﺑﺎ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺜﺨﺎﻧﺔ ﻛﺎ ٍ‬
‫ﻷﺟﻞ ﺯﻳﺎﺩﺓ ﺍﻟﻮﻗﺎﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻷﺿﻼﻉ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﺄﻋﻈﻢ ﻣﻘﺪﺍﺭ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ‬
‫ﺍﻷﺿﻼﻉ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻳﺪﺧﻞ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺯﺍﺋﺪﺗﺎﻥ ﰲ ﻧﻘﺮﺗﲔ ﻏﺎﺋﺮﺗﲔ ﰲ ﻛﻞ ﺟﻨﺎﺡ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺕ ﺗﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻏﻠﻄﹰﺎ ﻣﻦ‬
‫ﺍﻟﻨﺴﺎﺥ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﰲ ﻧﻘﺮﺗﲔ ﻏﺎﺋﺮﺗﲔ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺰﺍﺋﺪﺗﲔ ﻏﲑ ﻃﻮﻳﻠﺘﲔ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ‬
‫ﻏﺎﺋﺮﺗﲔ ﻣﻄﻠﻖ ﺍﻟﻐﻮﺭ ﻻﻣﺎ ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﰲ ﻋﺎﺩﺓ ﺍﻷﻃﺒﺎﺀ‪ .‬ﻭﺇﳕﺎ ﺟﻌﻞ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﺑﺰﺍﺋﺪﺗﲔ ﻷﻥ ﺍﻷﺿﻼ ﻉ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﳍﺎ ﺣﺮﻛﺔ ﻳﺴﲑﺓ ﻟﻴﺘﻤﻜﻦ ﺍﺗﺴﺎﻉ ﺍﻟﺼﺪﺭ ﻭﺍﻟﺒﻄﻦ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺫﻟﻚ ﻭﺿﻴﻘﻬﻤﺎ ﻋﻨﺪ ﻓﻘﺪﺍﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻻﺗﺴﺎﻉ‪ ،‬ﻓﻠﻢ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﻠﺰﺍﻕ ﺃﻭ ﺍﻟﺪﺭﺯ ﻓﺈﺫﹰﺍ‪ :‬ﺇﳕﺎ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﺮﻛﺰ ﺗﻜﻔﻲ ﻓﻴﻪ ﺯﺍﺋﺪﺓ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻭﻧﻘﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺍﻟﻀﻠﻊ ﻣﺘﻬﻴﺌﹰﺎ ﻷﻥ ﻳﺪﻭﺭ ﰲ ﻣﻔﺼﻠﻪ ﺿﺮﻭﺭﺓ ﺃﻥ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻏﲑ ﻣﻮﺛﻖ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﺿﺮﺑﺔ‬
‫ﺗﺘﻔﻖ ﻋﻠﻰ ﺟﺮﻣﻪ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺗﻀﺮﺭ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻌﻀﻞ ﺍﶈﻴﻂ ﺑﻪ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺯﻭﺍﺋﺪﻩ‪ ،‬ﻭﻧﻘﺮﻩ ﻛﺜﲑﺓ‪،‬‬
‫ﻭﺍﻻﺛﻨﺘﺎﻥ ﻣﻦ ﺫﻟﻚ ﻳﻜﻔﻲ ﰲ ﺍﻟﻌﺮﺽ ﻓﻴﺠﺐ ﺃﻥ ﻻ ﻳﺰﺍﺩ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ ﻏﲑ ﻃﻮﻳﻠﺘﲔ ﻭﺍﻟﻨﻘﺮﺗﲔ‬
‫ﻏﲑ ﻏﺎﺋﺮﺗﲔ‪ ،‬ﻭﺇﻻ ﻛﺎﻧﺖ ﺣﺮﻛﺔ ﺍﻟﻀﻠﻊ ﺗﺘﻌﺬﺭ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻔﺼﻞ ﻣﻮﺛﻘﺎﹰ‪ ،‬ﻭﻫﻴﺌﺔ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻟﻪ ﻣﻦ ﻛﻞ ﺿﻠﻊ‪ ،‬ﻓﻔﻲ ﻃﺮﻓﻪ‬
‫ﻣﻦ ﻓﻮﻕ ﺯﺍﺋﺪﺓ ﳍﺎ ﻏﻠﻆ ﻣﺎ‪ ،‬ﻭﻫﻲ ﻣﺴﺘﺪﻳﺮﺓ ﻏﲑ ﻃﻮﻳﻠﺔ ﺗﺪﺧﻞ ﰲ ﻧﻘﺮﺓ ﻣﻦ ﺟﻨﺎﺡ ﺍﻟﻔﻘﺮﺓ ﻏﲑ ﻏﺎﺋﺮﺓ ﻋﻠﻰ ﺳﻌﺔ ﺗﻠﻚ‬
‫ﺍﻟﺰﺍﺋﺪﺓ‪ ،‬ﻓﲑﻛﺐ ﺍﻟﻀﻠﻊ ﻋﻠﻰ ﺫﻟﻚ ﺍﳉﻨﺎﺡ ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﺇﱃ ﻃﺮﻓﻪ ﺑﺮﺯﺕ ﻣﻨﻪ ﺯﺍﺋﺪﺓ ﺃﺧﺮﻯ ﺃﺩﻕ ﻭﺃﺻﻐﺮ ﻣﻦ ﺍﻟﱵ ﻓﻮﻗﻬﺎ‬
‫ﺗﺪﺧﻞ ﰲ ﻧﻘﺮﺓ ﰲ ﻃﺮﻑ ﺍﳉﻨﺎﺡ ﻋﻠﻰ ﺳﻌﺘﻬﺎ ﻓﻴﺤﺪﺙ ﻣﻦ ﺫﻟﻚ ﻟﻜﻞ ﺿﻠﻊ ﻣﻊ ﺍﳉﻨﺎﺡ ﺍﻟﺬﻱ ﻳﺮﻛﺐ ﻋﻠﻴﻪ ﻣﻔﺼﻞ‬
‫ﻣﻀﺎﻋﻒ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻟﺴﺒﻌﺔ ﺍﻟﻌﺎﻟﻴﺎ ﻣﻊ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻷﺿﻼﻉ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﱵ ﻫﻲ ﺳﺒﻌﺔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ‬
‫ﻋﻈﻢ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻣﻔﺼﻞ ﻫﻮ ﻛﺬﻟﻚ ﺃﻱ ﻫﻮ ﻣﻀﺎﻋﻒ ﺃﻱ ﻣﻦ ﺯﺍﺋﺪﺗﲔ ﺗﺪﺧﻼﻥ ﰲ ﻧﻘﺮﺗﲔ ﻭﰲ ﻛﻼﻡ ﺟﺎﻟﻴﻨﻮﺱ ﻣﺎ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻫﻮ ﺑﺮﺃﺱ ﻭﺍﺣﺪ ﻳﺪﺧﻞ ﰲ ﻧﻘﺮﺓ ﻏﲑ ﻏﺎﺋﺮﺓ ﺃﻱ ﻗﻠﻴﻠﺔ ﺍﻟﻐﻮﺭ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺿﻼﻉ ﺍﳋﻤﺴﺔ ﺍﻟﻘﺼﺎﺭ‪،‬‬
‫ﻓﺄﻃﺮﺍﻓﻬﺎ ﻏﻀﺎﺭﻳﻒ ﺗﺘﺼﻞ ﺑﺎﳊﺠﺎﺏ ﺍﺗﺼﺎﻝ ﺍﻟﺘﺤﺎﻡ‪ ،‬ﻭﺃﻃﺮﺍﻑ ﺍﻷﺭﺑﻌﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻨﻬﺎ ﻣﺘﺼﻠﺔ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻈﺎﻡ ﺍﻟﻘﺺ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻘﺺ ﻣﺆﻟﻒ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ ﺍﻟﺸﺮﺡ ﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﻐﺮﺽ ﺑﻌﻈﺎﻡ ﺍﻟﻘﺺ ﻫﻮ ﺗﻘﻮﻳﺔ‬
‫ﺗﺮﻛﻴﺐ ﺍﻷﺿﻼﻉ ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ ﺣﱴ ﺗﻜﻮﻥ ﻣﺘﺼﻠﺔ ﻣﻦ ﺧﻠﻒ ﻭﻣﻦ ﻗﺪﺍﻡ‪ ،‬ﻭﺍﻷﺿﻼﻉ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﻪ ﺳﺒﻌﺔ ﺃﺯﻭﺍﺝ‪،‬‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻣﻦ ﺳﺒﻌﺔ ﻋﻈﺎﻡ ﻟﻴﺘﺼﻞ ﺑﻜﻞ ﺯﻭﺝ ﺃﻋﻈﻢ‪ ،‬ﻭﱂ ﳚﻌﻞ ﺍﻟﻜﻞ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻃﻮﻳ ﻼﹰ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻻ ﺗﻌﻢ ﺍﻵﻓﺔ ﺍﻟﻌﺎﺭﺿﺔ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻟﻴﻜﻮﻥ ﻟﻪ ﺃﻥ ﻳﺘﺤﺮﻙ ﺷﺒﻴﻪ ﺣﺮﻛﺔ ﺍﻷﺿﻼﻉ ﰲ ﺍﻧﺒﺴﺎﻁ ﺍﻟﺼﺪﺭ ﻭﺍﻧﻘﺒﺎﺿﻪ‪.‬‬
 ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﻥ ﺣﺮﻛﺔ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﳏﺎﻝ‪.‬‬
‫ﺃﻣﺎ ﺃﻭ ﹰﻻ‪ :‬ﻓﺈﻥ ﻣﻔﺎﺻﻠﻬﺎ ﻣﻮﺛﻘﺔ‪ ،‬ﻓﺘﻜﻮﻥ ﺣﺮﻛﺔ ﺃﺣﺪ ﻋﻈﻤﻴﻬﺎ ﺩﻭﻥ ﺍﻵﺧﺮ ﳏﺎ ﹰﻻ‪.‬‬
‫ﻭﺃﻣﺎ ﺛﺎﻧﻴﹰﺎ‪ :‬ﻓﻸﻥ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺇﳕﺎ ﻳﺘﺼﻞ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺑﻐﻀﺎﺭﻳﻒ ﻳﺘﻮﺳﻂ ﺑﻴﻨﻬﻤﺎ ﻳﻠﺘﺰﻕ ﻛﻞ ﻋﻈﻤﲔ ﻣﻨﻬﺎ ﺑﻐﻀﺮﻭﻑ‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺫﻟﻚ ﳑﺎ ﻻ ﳝﻜﻦ ﻣﻌﻪ ﺣﺮﻛﺔ ﺃﺣﺪ ﺍﻟﻌﻈﻤﲔ ﺑﺪﻭﻥ ﺍﻵﺧﺮ‪ .‬ﻭﺟﻮﺍﺑﻪ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻟﻴﺴﺖ ﻛﺤﺮﻛﺔ‬
‫ﺃﺣﺪ ﻋﻀﻮﻱ ﻣﻔﺼﻞ ﺑﻞ ﺑﺄﻥ ﻳﻨﻌﻄﻒ ﺍﻟﻐﻀﺮﻭﻑ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﻌﻈﻤﲔ ﺗﺎﺭﺓﹰ‪ ،‬ﻭﻳﺴﺘﻘﻴﻢ ﺃﺧﺮﻯ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻐﻀﺎﺭﻳﻒ ﺑﻴﻨﻬﺎ‬
‫ﻻ ﳝﺘﻨﻊ ﻋﻠﻴﻬﺎ ﺍﻻﻧﻌﻮﺍﺝ ﺍﻟﻴﺴﲑ ﻓﺒﻬﺬﺍ ﺍﻟﻮﺟﻪ ﳝﻜﻦ ﺣﺮﻛﺔ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﺎﻣﻪ ﻣﻠﺘﺼﻘﺔ‬
‫ﺑﺎﻟﻐﻀﺎﺭﻳﻒ‪ ،‬ﻭﻻ ﺃﻥ ﺗﻜﻮﻥ ﻣﻔﺎﺻﻠﻪ ﻣﻮﺛﻘﺔ‪ ،‬ﻭﺷﻜﻞ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﲜﻤﻠﺘﻪ ﺷﺒﻴﻪ ﺑﺸﻜﻞ ﺍﻟﺴﻴﻒ‪ .‬ﻓﻠﺬﻟﻚ ﻳﺴﻤﻴﻪ ﺑﻌﻀﻬﻢ‬
‫ﺳﻴﻔﺎﹰ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺇﳕﺎ ﻳﺴﻤﻲ ﺑﺬﻟﻚ ﺍﻟﻐﻀﺮﻭﻑ ﺍﻟﺬﻱ ﰲ ﺃﺳﻔﻠﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﰲ ﺍﳌﺸﻬﻮﺭ‪ :‬ﺧﻨﺠﺮﹰﺍ‪ .‬ﻭﻓﺎﺋﺪﺓ ﻫﺬﺍ‬
‫ﺍﻟﻐﻀﺮﻭﻑ ﺃﻣﺮﺍﻥ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﳛﺠﺐ ﺍﳉﻠﺪ ﻋﻦ ﻣﻼﻗﺎﺓ ﺁﺧﺮ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻳﺘﺄﱂ ﺑﺼﻼﺑﺘﻬﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻭﻗﺎﻳﺔ ﻟﻔﻢ ﺍﳌﻌﺪﺓ ﻓﺈﻧﻪ ﻣﻮﺿﻮ ﻉ ﻫﻨﺎﻙ‪ .‬ﻭﻭﺻﻮﻝ ﺍﻟﺼﺪﻣﺎﺕ ﻭﺍﻟﻀﺮﺑﺎﺕ ﻭﳓﻮﻫﺎ ﺇﻟﻴﻪ ﺷﺪﻳﺪ ﺍﻹﺿﺮﺍﺭ‬
‫ﺑﻪ ﻓﺨﻠﻖ ﻫﺬﺍ ﺍﻟﻐﻀﺮﻭﻑ ﻭﻗﺎﻳﺔ ﻟﻪ‪ ،‬ﻛﺎﳊﺎﻝ ﰲ ﻋﻈﻤﻲ ﺍﻟﺰﻭﺝ ﻟﻌﻀﻼﺕ ﺍﻟﺼﺪﻏﲔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺘﺮﻗﻮﺓ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺘﺮﻗﻮﺓ ﻋﻈﻢ ﻣﻮﺿﻮﻉ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﺍﺗﺼﺎﻝ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺑﺎﻟﻘﺺ ﻫﻮ ﲟﻔﺼﻞ ﺳﻠﺲ‪ .‬ﻭﻫﺬﺍ ﻣﺸﻜﻞ ﻓﺈﻥ ﺍﳌﻔﺼﻞ ﺇﳕﺎ ﳜﻠﻖ ﺳﻠﺴﹰﺎ ﺇﺫﺍ‬
‫ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻷﺣﺪ ﻋﻈﻤﻴﻪ ﻭﺣﺪﻩ ﺣﺮﻛﺔ ﻇﺎﻫﺮﺓ ﻭﺣﺪﻩ ﻭﺫﻟﻚ ﳑﺎ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻫﺎ ﻫﻨﺎ ﻭﻻ ﻧﺸﺎﻫﺪ ﻟﻪ ﻫﺬﻩ ﺍﳊﺮﻛﺔ‬
‫ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺼﻼﻩ‪ ،‬ﻭﳘﺎ ﺍﻟﻠﺬﺍﻥ ﻋﻨﺪ ﻃﺮﻓﻴﻪ ﻣﻮﺛﻘﲔ ﻟﻴﻜﻮﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻗﻮﻯ ﻭﺃﺣﻜﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﻫﻴﺌﺔ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻓﻬﻮ ﺃﻧﻪ ﻛﺄﻧﻪ ﻗﻮﺱ ﺻﻐﲑ ﻣﻦ ﺩﺍﺋﺮﺓ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﰲ ﺃﻭ ﻟﻪ ﻋﻨﺪ ﺍﻟﻘﺺ ﻣﺴﺘﺪﻳﺮﺍﹰ‪ ،‬ﻭﺇﺫﺍ ﻗﺮﺏ‬
‫ﺍﻟﻜﺘﻒ ﺃﺧﺬ ﰲ ﺍﻻﺳﺘﻌﺮﺍﺽ‪ ،‬ﻭﻫﻨﺎﻙ ﻳﻜﺜﺮ ﲢﺪﺑﻪ ﺇﱃ ﺍﳋﺎﺭﺝ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﻘﺺ ﺑﻠﺰﺍﻕ‪ ،‬ﺇﺫ ﱂ ﺃﺟﺪ ﻓﻴﻪ ﺯﺍﺋﺪﺓ‬
‫ﻣﻦ ﺷﺄﻬﻧﺎ ﺃﻥ ﺗﺪﺧﻞ ﰲ ﻧﻘﺮﺓ‪ .‬ﻭﺃﻣﺎ ﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﻜﺘﻒ ﻓﺴﻨﺬﻛﺮﻩ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﻜﺘﻒ ﻗﻮﻟﻪ‪ :‬ﳜﻠﻲ ﻋﻨﺪ ﺍﻟﻨﺤﺮ ﺑﺘﺤﺪﻳﺒﻪ ﻭﰲ‬
‫ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﺑﺘﻘﻌﲑﻩ ﻭﺍﻟﻜﻞ ﺟﺎﺋﺰ ﻷﻧﻪ ﻫﻨﺎﻙ ﻳﺘﺤﺪﺏ ﺇﱃ ﺧﺎﺭﺝ ﻭﻳﺘﻘﻌﺮ ﺇﱃ ﺩﺍﺧﻞ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻜﺘﻒ‬

‫ﻭﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﻣﻨﻔﻌﺔ ﻋﻈﻢ ﺍﻟﻜﺘﻒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻜﺘﻒ‬
‫ﺧﻠﻖ ﳌﻨﻔﻌﺘﲔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻜﺘﻒ ﻳﺴﺘﺪﻕ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﳍﺬﺍ ﺍﻟﻌﻈﻢ ﻣﻨﻔﻌﺘﲔ‪ :‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻥ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﻌﻀﺪ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﻋﻠﻖ ﺑﺎﻟﺼﺪﺭ ﺑﻐﲑ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻭﻣﺎ‬
‫ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ‪ ،‬ﻓﻘﺪﺕ ﺍﻟﻴﺪ ﺳﻼﻟﺔ ﺍﳊﺮﻛﺎﺕ‪ ،‬ﻭﺿﺎﻕ ﻣﺎ ﺑﲔ ﺍﻟﻴﺪﻳﻦ ﻓﻠﻢ ﲡﺪ ﺣﺮﻛﺎﻬﺗﺎ ﺇﱃ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪.‬‬
 ‫ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﻟﺘﻜﻮﻥ ﻭﻗﺎﻳﺔ ﺣﺮﻳﺰﺓ ﻟﻸﻋﻀﺎﺀ ﺍﶈﺼﻮﺭﺓ ﰲ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺑﻴﺎﻥ ﻫﺬﺍ ﺃﻥ ﺍﻷﺿﻼﻉ ﺗﺴﺘﺪﻳﺮ ﺣﻮﻝ ﺍﻟﺼﺪﺭ ﻓﻮﻗﺎﻳﺘﻬﺎ‬
‫ﻫﻲ ﺑﺘﻠﻚ ﺍﻹﺣﺎﻃﺔ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﻫﻮ ﺃﻋﻠﻰ ﻣﻨﻬﺎ ﻓﻼ ﻣﺪﺧﻞ ﳍﺎ ﰲ ﺗﻮﻗﻴﺘﻪ ﻟﻜﻦ ﺧﺮﺯﺍﺕ ﺍﻟﻌﻨﻖ ﻭﺃﻋﻠﻰ ﺍﻟﻘﺺ ﻭﺍﻟﺮﺃﺱ ﻳﻮﻗﻰ‬
‫ﻭﺳﻂ ﺃﻋﻠﻰ ﺍﻟﺼﺪﺭ ﻭﻗﺎﻳﺔ ﻣﺎ‪ .‬ﻭﺃﻣﺎ ﺟﺎﻧﺒﺎﻩ‪ ،‬ﻓﻼ ﳛﺼﻞ ﳍﻤﺎ ﺑﺬﻟﻚ ﻭﻗﺎﻳﺔ ﻳﻌﺘﺪ ﻬﺑﺎ‪ ،‬ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﻋﻈﻢ ﺍﻟﻜﺘﻒ ﻟﻴﻜﻮﻥ‬
‫ﻛﺎﻟﺴﺘﺎﺭﺓ ﳌﺆﺧﺮ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‪ ،‬ﻓﻴﻘﻮﻡ ﰲ ﺫﻟﻚ ﻣﻘﺎﻡ ﺍﻟﻔﻘﺮﺍﺕ ﻣﻦ ﺧﻠﻒ‪ ،‬ﻭﺃﻣﺎ ﻣﻘﺪﻡ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻓﻴﺘﺴﺘﺮ ﺑﻌﻈﻢ‬
‫ﺍﻟﺘﺮﻗﻮﺓ‪ ،‬ﻭﺇﳕﺎ ﺟﻌﻞ ﻛﺬﻟﻚ ﻷﻥ ﺟﻬﺔ ﺍﳌﺆﺧﺮ ﻏﺎﺋﺒﺔ ﻋﻦ ﺣﺮﺍﺳﺔ ﺍﳊﻮﺍﺱ‪ ،‬ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﻭﻗﺎﻳﺘﻬﺎ ﺃﰎ‪ ،‬ﻓﻠﺬﻟﻚ ﺟﻌﻞ‬
‫ﻫﺬ ﺍ ﺍﻟﺴﺎﺗﺮ ﻣﻦ ﺧﻠﻒ ﺃﻋﻈﻢ‪ ،‬ﻭﺍﻛﺘﻔﻰ ﻣﻦ ﺟﻬﺔ ﺍﳌﻘﺪﻡ ﺑﺎﻟﺘﺮﻗﻮﺓ‪ ،‬ﻭﻣﻊ ﺻﻐﺮﻫﺎ ﻭﺧﺼﻮﺻﹰﺎ ﻭﺭﺃﺱ ﻋﻈﻢ ﺍﻟﻜﺘﻒ ﳝﻴﻞ ﺇﱃ‬
‫ﻗﺪﺍﻡ ﻓﻴﻌﲔ ﻋﻈﻢ ﺍﻟﺘﺮﻗﻮﺓ ﻋﻠﻰ ﺍﻟﺘﻮﻗﻴﺔ‪.‬‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﺃﻥ ﳍﺬﺍ ﺍﻟﻌﻈﻢ ﻣﻨﻔﻌﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﲢﺴﲔ ﺍﳋﻠﻘﺔ‪ ،‬ﺇﺫ ﻟﻮ ﻻﻩ ﻟﺒﻘﻲ ﻣﻮﺿﻌﻪ ﻏﺎﺋﺮﹰﺍ ﺟﺪﹰﺍ ﻓﻜﺎﻥ ﻳﻜﻮﻥ ﺳﻄﺢ ﺍﻟﻈﻬﺮ‬
‫ﻣﺴﺘﻬﺠﻨﹰﺎ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍ ﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺻﻮﺭﺓ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺸﺮﺡ ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﰲ ﺻﻮﺭﺗﻪ ﻛﺄﻧﻪ ﻣﺜﻠﺚ‬
‫ﻣﺮﻛﺐ ﻣﻦ ﻣﺜﻠﺜﲔ ﺃﺣﺪﳘﺎ‪ :‬ﻭﺣﺸﻲ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺃﻧﺴﻲ ﻭﻳﺴﻤﻰ ﲨﻠﺔ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻳﺴﻤﻰ ﺟﺰﺅﻩ ﺍﻟﻮﺣﺸﻲ‬
‫ﺍﳌﺜﻠﺚ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻭﺟﺰﺅﻩ ﺍﻷﻧﺴﻲ ﺍﳌﺜﻠﺚ ﺍﻷﻧﺴﻲ ﻭﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ ﻟﻴﺲ ﺳﻄﺤﻪ ﲟﺴﺘﻮﹴ‪ ،‬ﺑﻞ ﻭﻛﺄﻧﻪ ﻣﺮﻛﺐ ﻣﻦ ﺍﳌﺜﻠﺜﲔ‬
‫ﻋﻠﻰ ﺯﺍﻭﻳﺔ ﻭﻣﻨﻔﺮﺟﺔ ﺟﺪﹰﺍ‪.‬‬
‫ﻭﺍﳋﻂ ﺍﳌﺘﻮﻫﻢ ﺑﻴﻨﻬﻤﺎ ﻣﺎ ﺑﲔ ﺭﺃﺱ ﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺑﲔ ﻃﺮﰲ ﻗﺎﻋﺪﰐ ﺍﳌﺜﻠﺜﲔ ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﺟﺰﺀﺍﻩ‪ .‬ﻭﺣﺪﺑﺔ ﻫﺬﺍ ﺍﳌﺜﻠﺚ‬
‫ﺍﻟﻌﻈﻴﻢ ﺇﱃ ﺧﺎﺭﺝ‪ .‬ﻭﺗﻘﻌﲑﻩ ﺇﱃ ﺩﺍﺧﻞ‪ ،‬ﺃﻋﲏ ﺩﺍﺧﻞ ﺍﻟﺒﺪﻥ‪ .‬ﻭﺍﳌﺜﻠﺚ ﺍﻷﻧﺴﻲ ﻛﺒﲑ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻮﺣﺸﻲ ﻭﺿﻠﻊ‬
‫ﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ ﺍﻷﻧﺴﻲ ﻭﻗﺎﻋﺪﺗﻪ ﻃﻮﻳﻞ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺿﻠﻌﻪ ﺍﻟﻮﺣﺸﻲ ﻭﻗﺎﻋﺪﺗﻪ ﻟﻴﺴﺖ ﺧﻄﹰﺎ ﻣﺴﺘﻘﻴﻤﺎﹰ‪ ،‬ﺑﻞ ﻛﺄﻬﻧﺎ ﺿﻠﻌﹰﺎ‬
‫ﻣﺜﻠﺚ ﻣﻨﻔﺮﺝ ﺍﻟﺰﺍﻭﻳﺔ ﺟﺪﹰﺍ‪.‬‬
‫ﻭﺃﺣﺪﳘﺎ ﻭﻫﻮ ﺍﻷﻧﺴﻲ ﻗﺎﻋﺪﺓ ﺍﳌﺜﻠﺚ ﺍﻷﻧﺴﻲ‪ ،‬ﻭﻫﻮ ﻃﻮﻳﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻫﻮ ﻗﺎﻋﺪﺓ ﺍﳌﺜﻠﺚ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻭﺍﳌﺜﻠﺚ‬
‫ﺍﻷﻧﺴﻲ ﻗﺎﺋﻢ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻮﺗﺮﻫﺎ ﺍﻟﻀﻠﻊ ﺍﻷﻧﺴﻲ ﻣﻦ ﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺍﳌﺜﻠﺚ ﺍﻟﻮﺣﺸﻲ ﺣﺎﺩ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻮﺗﺮﻫﺎ ﺍﻟﻀﻠﻊ‬
‫ﺍﻟﻮﺣﺸﻲ ﻣﻦ ﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺿﻠﻌﺎ ﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ ﻟﻴﺴﺎ ﻳﻠﺘﻘﻴﺎﻥ ﻋﻠﻰ ﻧﻘﻄﺔ ﺑﻞ ﺇﺫﺍ ﻗﺮﺑﺎ ﻣﻦ ﺍﻻﻟﺘﻘﺎﺀ ﺍﻣﺘﺪﺍ ﻋﻠﻰ ﻫﻴﺌﺔ‬
‫ﺧﻄﲔ ﻣﺘﻮﺍﺯﻳﲔ‪ ،‬ﻭﻳﻘﻄﻌﺎﻥ ﺑﺬﻟﻚ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻋﺮﺽ ﺇﺻﺒﻌﲔ ﰒ ﻳﻨﻔﺮﺟﺎﻥ ﻓﻴﻜﻮﻥ ﺍﻟﻌﻈﻢ ﻣﻮﺿﻊ ﺗﻮﺍﺯﻳﻬﻤﺎ ﺃﺩﻕ‪ ،‬ﻭﺃﻋﻼﻩ‬
‫ﺃﻏﻠﻆ ﻭﰲ ﺃﻋﻼﻩ ﺍﳊﻔﺮﺓ ﺍﻟﱵ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺭﺃﺱ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﻋﻠﻰ ﺍﳋﻂ ﺍﳌﺘﻮﻫﻢ ﻭﻫﻮ ﺍﳌﺸﺘﺮﻙ‪ ،‬ﻭﺑﲔ ﺍﳌﺜﻠﺜﲔ ﺃﻋﲏ ﺍﻟﻮﺣﺸﻲ‬
‫ﻭﺍﻷﻧﺴﻲ ﻋﻈﻢ ﻳﺸﺒﻪ ﺍﳌﺜﻠﺚ ﻗﺎﻋﺪﺗﻪ ﻋﻨﺪ ﺭﺃﺱ ﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ ﻭﺯﺍﻭﻳﺘﻪ ﻋﻨﺪ ﻣﻠﺘﻘﻰ ﻗﺎﻋﺪﺓ ﺍﳌﺜﻠﺚ ﺍﻟﻮﺣﺸﻲ ﺑﻘﺎﻋﺪﺓ ﺍﳌﺜﻠﺚ‬
‫ﺍﻷﻧﺴﻲ‪.‬‬
‫ﻭﺃﺟﺰﺍﺀ ﻋﻈﻢ ﺍﻟﻜﺘﻒ ﳐﺘﻠﻔﺔ ﺟﺪﹰﺍ ﰲ ﺍﻟﺮﻗﺔ ﻭﺍﻟﻐﻠﻆ‪ ،‬ﻭﻣﺎ ﺳﻮﻯ ﻣﻮﺍﺿﻊ ﺍﻷﺿﻼﻉ ﻓﻬﻮ ﺭﻗﻴﻖ ﺟﺪﺍﹰ‪ ،‬ﻭﰲ ﺍﳌﺜﻠﺚ ﺍﻷﻧﺴﻲ‬
‫ﻧﺘﻮﺀﺍﻥ ﳝﺮﺍﻥ ﻛﺎﻟﻀﻠﻌﲔ ﺃﺣﺪﳘﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻀﻠﻊ ﺍﻟﺬﻱ ﻳﻮﺗﺮ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﻭﺍﻵﺧﺮ ﻻ ﻳﺘﺼﻞ ﺑﻪ ﺑﻞ ﻳﻨﻘﻄﻊ ﺩﻭﻧﻪ ﺑﻘﺪﺭ‬
‫ﻋﺮﺽ ﺇﺻﺒﻌﲔ‪ ،‬ﻭﺑﻌﺪ ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻗﺪﺭ ﻋﺮﺽ ﺇﺻﺒﻌﲔ ﻭﺑﲔ ﺍﻟﻀﻠﻌﲔ ﻗﺪﺭ ﻋﺮﺽ ﺇﺻﺒﻌﲔ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﺜﻠﺚ ﺍﻟﺬﻱ ﻋﻠﻰ ﻇﻬﺮ ﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ ﻓﺄﺭﻗﻪ ﺃﻭ ﺳﻄﻪ ﻭﻋﻨﺪ ﺃﻋﻠﻰ ﺍﻟﻀﻠﻊ ﺍﻟﻮﺣﺸﻲ ﺟﺰﺀ ﻳﻀﻴﻖ ﻋﻦ ﻃﺮﻑ ﺍﳋﻨﺼﺮ‬
‫ﻗﻠﻴ ﻼﹰ‪ ،‬ﻭﻳﻐﻮﺭ ﻗﺪﺭ ﻋﺮﺽ ﺇﺻﺒﻊ ﻭﻧﺼﻒ‪ ،‬ﻭﺃﺳﻔﻠﻪ ﻣﺴﺘﺪﻳﺮ ﻭﺃﻋﻼﻩ ﺿﻴﻖ ﻭﺍﻟﻀﻠﻊ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﳌﺜﻠﺚ ﺍﻟﺬﻱ ﻋﻠﻰ ﻇﻬﺮ‬
‫ﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ ﳝﻴﻞ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ‪ ،‬ﻭﻳﻐﻠﻆ ﻋﻨﺪ ﻗﺎﻋﺪﺗﻪ‪ ،‬ﻭﳜﺮﺝ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ ﻣﻦ ﺭﺃﺱ ﺍﻟﻜﺘﻒ ﻋﻠﻰ ﺣﺎﻓﺔ‬
‫ﺍﳊﻔﺮﺓ ﺯﺍﺋﺪﺓ ﺇﱃ ﺟﺎﻧﺒﻪ ﺍﻟﻮﺣﺸﻲ ﻭﺇﱃ ﻓﻮﻕ ﻗﻠﻴ ﻼﹰ‪ ،‬ﻭﻳﻨﺘﺆ ﳍﺎ ﻋﻨﻖ ﺩﻗﻴﻖ ﻋﻨﺪ ﺃﻭ ﻝ ﺧﺮﻭﺟﻬﺎ ﻓﺈﺫﺍ ﺑﻌﺪﺕ ﻗﺪﺭ ﺛﺨﻦ ﺇﺻﺒﻊ‬
‫ﻏﻠﻈﺖ ﻭﺻﻌﺪ ﳍﺎ ﺭﺃﺱ ﻋﻠﻰ ﻃﺮﻑ ﺃﳕﻠﺔ ﻳﺘﺤﺪﺏ ﺇﱃ ﺍﻟﻮﺣﺸﻲ ﻭﻳﺘﻘﻌﺮ ﺇﱃ ﺍﻷﻧﺴﻲ ﻭﳜﺮﺝ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ‬
‫ﻋﻨﺪ ﻗﺎﻋﺪﺓ ﺍﳌﺜﻠﺚ ﺍﻟﺬﻱ ﻋﻠﻰ ﻇﻬﺮ ﺍﳌﺜﻠﺚ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺍﻟﻀﻠﻊ ﺍﻷﻋﻠﻰ ﻣﻦ ﺫﻟﻚ ﺍﳌﺜﻠﺚ ﺯﺍﺋﺪﺓ ﺗﻄﻮﻝ ﺣﱴ ﲢﺎﺫﻱ ﺭﺃﺱ‬
‫ﺍﻟﻜﺘﻒ ﺃﻭ ﺗﺘﻌﺪﺍﻩ ﺑﻘﺪﺭ ﺛﺨﺎﻧﺔ ﺇﺻﺒﻌﲔ ﰒ ﳝﻴﻞ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻓﻴﺨﺮﺝ ﺇﻟﻴﻪ ﻗﺪﺭ ﺛﺨﺎﻧﺔ ﺇﺻﺒﻌﲔ ﺃﻳﻀﹰﺎ ﻭﻋﺮﺽ ﻫﺬﻩ‬
‫ﺍ ﻟﺰﺍﺋﺪﺓ ﻗﺪﺭ ﻋﺮﺽ ﺇﺻﺒﻊ ﻭﻧﺼﻒ ﺃﻋﲏ ﺑﺬﻟﻚ ﻣﻦ ﺃﺻﺎﺑﻊ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻜﺘﻒ ﻳﺴﺘﺪﻕ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻭﻳﻐﻠﻆ‪ .‬ﺃﻣﺎ ﺩﻗﺘﻪ ﻓﻸﻥ ﺍﳌﻮﺿﻊ ﺍﶈﺘﺎﺝ ﻓﻴﻪ ﻫﻨﺎﻙ ﺇﱃ ﺍﻟﻮﻗﺎﻳﺔ ﺻﻐﲑ‪ ،‬ﻭﻻ‬
‫ﻛﺬﻟﻚ ﻣﻮﺿﻊ ﺑﺎﻗﻲ ﺃﺟﺰﺍﺋﻪ ﻭﺃﻣﺎ ﻏﻠﻈﻪ ﻓﻠﻴﻜﻮﻥ ﻗﻮﻳﹰﺎ ﻟﻴﻤﻜﻦ ﺃﻥ ﳜﻠﻖ ﻓﻴﻪ ﻣﻔﺼﻞ ﺍﻟﻴﺪ‪ ،‬ﻭﺃﻣﺎ ﺯﻳﺎﺩﺓ ﺛﺨﺎﻧﺔ ﻃﺮﻓﻴﻪ ﻓﻸﺟﻞ‬
‫ﺍﻟﻨﻘﺮﺓ ﺍﻟﱵ ﻓﻴﻪ ﻟﻴﻜﻮﻥ ﻣﻜﺎﻬﻧﺎ ﻣﺘﺴﻌﹰﺎ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﳍﺎ ﺯﺍﺋﺪﺗﺎﻥ ﺇﺣﺪﺍﳘﺎ ﻣﻦ ﻓﻮﻕ ﻭﺧﻠﻒ ﻭﺗﺴﻤﻰ ﺍﻷﺧﺮﻡ ﻭﻣﻨﻘﺎﺭ ﺍﻟﻐﺮﺍﺏ ﺃﻣﺎ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﺃﻬﻧﺎ ﺗﱪﺯ ﻣﻦ ﺭﺃﺱ‬
‫ﺍﻟﻜﺘﻒ ﻓﻬﻲ ﺍﻟﱵ ﻳﺴﻤﻴﻬﺎ ﻗﻮﻡ‪ :‬ﺍﻷﺧﺮﻡ‪ .‬ﻭﻗﻮﻡ‪ :‬ﻣﻨﻘﺎﺭ ﺍﻟﻐﺮﺍﺏ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﱵ ﺗﱪﺯ ﻣﻦ ﺍﻟﻀﻠﻊ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﳌﺜﻠﺚ ﺍﻟﺬﻱ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻜﺘﻒ ﻓﻘﻮﻡ ﻳﺴﻤﻮﻬﻧﺎ‪ :‬ﻗﻠﺔ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﻗﻮﻡ ﳚﻌﻠﻮﻥ ﻗﻠﺔ‬
‫ﺍﻟﻜﺘﻒ ﺍﲰﹰﺎ ﻟﺘﺮﻛﻴﺐ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻣﻊ ﻋﻈﻢ ﺍﻟﺘﺮﻗﻮﺓ ﻭﻗﻮﻡ ﺁﺧﺮﻭﻥ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻗﻠﺔ ﺍﻟﻜﺘﻒ ﺍﺳﻢ ﻟﻌﻈﻢ ﻻ ﻳﻮﺟﺪ ﺇﻻ ﰲ‬
‫ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﰒ ﻻ ﻳﺰﺍﻝ ﻳﺴﺘﻌﺮﺽ ﻛﻠﻤﺎ ﺃﻣﻌﻨﺖ ﰲ ﺍﳉﻬﺔ ﺍﻷﻧﺴﻴﺔ ﻟﻴﻜﻮﻥ ﺍﺷﺘﻤﺎﳍﺎ ﺍﻟﻮﺍﰲ ﺃﻛﱪ ﻻ ﺷﻚ ﺃﻥ ﻣﺎ ﻗﺮﺏ ﻣﻦ ﺍﻟﻌﻨﻖ‬
‫ﻓﺈﻥ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﲔ ﺍﻷﺿﻼﻉ ﺃﻛﱪ ﻭﺃﻭﺳﻊ‪ ،‬ﻓﻴﻜﻮﻥ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﻭﻗﺎﻳﺔ ﺃﻛﺜﺮ ﻋﻨﺪ ﺭﺍﺱ ﺍﻟﻜﺘﻒ ﻓﺈﻥ ﻫﻨﺎﻙ ﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﺍﻟﻔﻀﺎﺀ ﺿﻴﻘﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﻭﺃﺧﺬ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻣﻦ ﺍﻟﺴﻌﺔ ﺇﱃ ﺍﻟﻀﻴﻖ ﺑﺘﺪﺭﻳﺞ‪ .‬ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻮﻗﺎﻳﺔ ﻋﻠﻰ‬
‫ﻫﻴﺌﺔ ﻣﺜﻠﺚ‪ ،‬ﻭﺇﳕﺎ ﺟﺬﺏ ﻣﻦ ﺃﻋﻼﻩ ﻟﻴﻜﻮﻥ ﺃﻗﻮﻯ ﻷﻧﻪ ﻳﻜﻮﻥ ﻛﺎﻟﺴﻘﻒ ﺍﻟﻜﺮﻯ ﻭﻫﻮ ﻭﻻ ﺷﻚ ﺃﻗﻮﻯ ﻣﻦ ﺍﳌﺴﻄﺢ‪ .‬ﻭﺃﻣﺎ‬
‫ﺍﳌﺜﻠﺚ ﺍﻟﺬﻱ ﻋﻠﻰ ﻇﻬﺮ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻓﻠﻴﻜﻮﻥ ﻟﻪ ﻛﺎﻟﺴﻨﺴﻨﺔ ﺣﱴ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﺃﺫﻯ ﺍﳌﺼﺎﺩﻡ ﻭﺍﻟﺼﺎﻙ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻜﺘﻒ‬
‫ﻏﻀﺮﻭﻑ ﻳﻐﺸﻴﻪ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ‪ ،‬ﻭﺃﻛﺜﺮﻩ ﰲ ﻃﺮﻑ ﻗﺎﻋﺪﺗﻪ‪ ،‬ﻭﳍﺬﺍ ﺍﻟﻌﻈﻢ ﺍﺗﺼﺎﻝ ﺑﻌﻈﺎﻡ ﻛﺜﲑﺓ ﺑﺄﺭﺑﻄﺔ ﺗﺼﻞ ﺑﻴﻨﻬﺎ‬
‫ﻭﺑﲔ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻭﻫﻲ ﺍﳉﺪﺍﺭ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺷﻮﻙ ﺍﻟﺼﻠﺐ ﻭﺍﻷﺿﻼﻉ ﻭﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻋﻨﺪ ﺃﻋﻠﻰ ﺍﳊﻨﺠﺮﺓ‪.‬‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻫﻴﺌﺔ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻜﺘﻒ ﺑﺎﻟﺘﺮﻗﻮﺓ ﺇﻥ ﺍﻟﺘﺮﻗﻮﺓ ﻛﻤﺎ ﻗﻠﻨﺎ ﺗﺴﺘﻌﺮﺽ ﻛﻠﻤﺎ ﺃﻣﻌﻨﺖ ﰲ ﺍﳉﻬﺔ ﺍﻟﻮﺣﺸﻴﺔ‪ ،‬ﰒ ﻳﺪﺧﻞ‬
‫ﻃﺮﻓﻬﺎ ﺑﲔ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺍﻟﻠﺘﲔ ﺫﻛﺮﻧﺎﳘﺎ‪ :‬ﻭﳘﺎ ﻗﻠﺔ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﺍﻷﺧﺮﻡ‪.‬‬
‫ﻭﻳﺮﺗﺒﻂ ﺑﺮﻭﺍﺑﻂ ﻗﻮﻳﺔ‪ ،‬ﻭﳓﻦ ﻧﺬﻛﺮ ﻫﻴﺌﺔ ﻫﺬﻩ ﺍﻟﺮﻭﺍﺑﻂ ﰲ ﺫﻛﺮﻧﺎ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻀﺪ ﻭﺍﳉﺰﺀ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﰲ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﺬﻱ ﰲ ﺃﻋﻠﻰ ﺿﻠﻌﻪ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻓﺎﺋﺪﺗﻪ ﺃﻥ ﺗﺪﺧﻞ ﻓﻴﻪ ﺑﻌﺾ ﺍﻷﺭﺑﻄﺔ ﺍﻟﺸﺎﺩﺓ‪ .‬ﻭﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻣﻮﺛﻖ ﻣﻦ ﲨﻠﺔ ﺍﻟﻠﺰﺍﻕ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻌﻀﺪ‬

‫ﻭﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻀﺪ ﻣﻊ ﺍﻟﻜﺘﻒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻋﻈﻢ ﺍﻟﻌﻀﺪ ﺧﻠﻖ ﻣﺴﺘﺪﻳﺮﹰﺍ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ ﻭﺍﻟﻌﻀﺪ ﻣﻘﻌﺮ ﺇﱃ ﺍﻷﻧﺴﻰ ﳏﺪﺏ ﺍﻟﺸﺮﺡ ﺇﻥ ﻋﻈﻢ ﺍﻟﻌﻀﺪ ﻟﻪ ﻣﻔﺼﻼﻥ ﺃﺣﺪﳘﺎ‬
‫ﻣﻦ ﺃﻋﻼﻩ‪ ،‬ﻭﻫﻮ ﻣﻔﺼﻞ ﻣﻊ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﻦ ﺃﺳﻔﻠﻪ‪ ،‬ﻭﻫﻮ ﻣﻔﺼﻞ ﻣﻊ ﺍﻟﺴﺎﻋﺪ‪ .‬ﻭﻣﻔﺼﻠﻪ ﺍﻟﻜﺘﻒ ﺑﺮﺃﺱ ﻏﻠﻴﻆ ﻳﺪﺧﻞ‬
‫ﻣﻨﻪ ﰲ ﺣﻔﺮﺓ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﻋﻨﻖ ﻫﺬﺍ ﺍﻟﺮﺃﺱ ﻗﺼﲑ‪ .‬ﻷﻥ ﺣﻔﺮﺓ ﺍﻟﻜﺘﻒ ﻟﻴﺴﺖ ﺑﻐﺎﺋﺮﺓ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺃﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺃﺱ ﻣﺴﺘﺪﻳﺮ‬
‫ﻟﻴﺘﻬﻨﺪﻡ ﰲ ﺗﻠﻚ ﺍﳊﻔﺮﺓ‪ ،‬ﻭﺧﻠﻖ ﻋﻈﻴﻤﹰﺎ ﻏﻠﻴﻈﹰﺎ ﻟﻴﻤﻜﻦ ﺃﻥ ﳛﻴﻂ ﺑﻪ ﺃﺭﺑﻄﺔ ﻛﺜﲑﺓ ﻓﺈﻥ ﺍﻟﺮﻗﻴﻖ ﻻ ﻳﺘﺴﻊ ﻛﻤﺎ ﻳﺘﺴﻊ ﻟﻪ‬
‫ﺍﻟﻐﻠﻴﻆ ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﺗﻜﺜﲑ ﺃﺭﺑﻄﺔ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻷﻥ ﺍﻟﻴﺪ ﻣﻌﻠﻘﺔ ﻭﺛﻘﻠﻬﺎ ﻭﺛﻘﻞ ﻣﺎ ﲢﻤﻠﻪ ﳚﻌﻞ ﻣﻴﻠﻬﺎ ﺇﱃ ﺿﺪ ﺟﻬﺔ‬
‫ﻼ ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﺃﻥ ﻳﻘﻮﻯ ﺫﻟﻚ ﺑﻜﺜﺮﺓ‬ ‫ﺍﺗﺼﺎﳍﺎ ﺑﺎﻟﻜﺘﻒ‪ .‬ﻭﺧﺼﻮﺻﹰﺎ ﻭﺣﻔﺮﺓ ﺍﻟﻜﺘﻒ ﻏﲑ ﻏﺎﺋﺮﺓ ﻓﻴﻜﻮﻥ ﺧﺮﻭﺟﻪ ﻣﻨﻬﺎ ﺳﻬ ﹰ‬
 ‫ﺍﻷﺭﺑﻄﺔ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳊﻔﺮﺓ ﻏﲑ ﻏﺎﺋﺮﺓ ﻟﺌﻼ ﲤﻨﻊ ﺣﺮﻛﺔ ﺍﻟﻴﺪ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻭﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻭﺇﱃ ﺍﳉﺎﻧﺒﲔ ﺑﺴﻬﻮﻟﺔ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺮﺃﺱ ﺣﻔﺮ ﻋﻈﻴﻢ ﻋﺮﻳﺾ ﻛﺎﳉﺰﺀ ﰲ ﻣﻘﺪﻣﻪ ﻳﻘﺴﻢ ﺫﻟﻚ ﺍﻟﺮﺃﺱ ﺇﱃ ﻗﺴﻤﲔ ﻛﺎﻟﺮﻣﺎﻧﺘﲔ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﻓﺎﺋﺪﺓ ﺍﻟﺮﻣﺎﻧﺔ ﺍﻟﱵ ﺗﺒﻘﻰ ﺧﺎﺭﺟﺔ ﻣﻦ ﺍﳊﻔﺮﺓ ﺃﻥ ﻳﺘﻤﻜﻦ ﻬﺑﺎ ﻣﻦ ﺷﺪﺓ ﺍﻟﺮﺑﻂ‪ .‬ﻭﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻣﻊ ﻛﺜﺮﺓ ﺭﻭﺍﺑﻄﻪ‬
‫ﻭﺷﺪﻬﺗﺎ ﺭﺧﻮ ﺃﻱ ﻟﻴﺲ ﻳﻀﻢ ﺭﺃﺱ ﺍﻟﻌﻀﺪ ﺇﱃ ﺩﺍﺧﻞ ﺍﳊﻔﺮﺓ ﺷﺪﻳﺪﹰﺍ‪ .‬ﺃﻣﺎ ﻛﺜﺮﺓ ﺃﺭﺑﻄﺘﻪ ﻓﻠﻴﻜﻮﻥ ﺗﻌﻠﻖ ﺍﻟﻴﺪ ﻗﻮﻳﹰﺎ ﻛﻤﺎ ﻗﻠﻨﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺮﺧﺎﻭﺓ ﻓﻘﺪ ﺟﻌﻞ ﺍﻟﺸﻴﺦ ﺳﺒﺐ ﺫﻟﻚ ﺣﺎﺟﺔ ﻭﺃﻣﺎﻧﹰﺎ‪ .‬ﺃﻣﺎ ﺍﳊﺎﺟﺔ ﻓﻠﺸﺪﺓ ﺣﺎﺟﺔ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﺇﱃ ﺳﻼﺳﺔ ﺍﳊﺮﻛﺔ‪،‬‬
‫ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﺸﺪﺓ ﺣﺎﺟﺔ ﻳﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺘﺤﺮﻙ ﺇﱃ ﺟﻬﺎﺕ ﳐﺘﻠﻔﺔ ﻣﺘﺒﺎﻋﺪﺓ ﺟﺪﹰﺍ‪ .‬ﻭﺫﻟﻚ ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﲨﻴﻊ‬
‫ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺼﻨﺎﺋﻊ ﺑﺴﻬﻮﻟﺔ‪ .‬ﻭﺃﻣﺎ ﺍﻷﻣﺎﻥ ﻓﻸﻥ ﺣﺮﻛﺔ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻟﻴﺴﺖ ﺩﺍﺋﻤﺔ ﺃﻭ ﰲ ﺃﻛﺜﺮ ﺍﻷﺣﻮﺍﻝ ﺗﻜﻮﻥ ﺣﺮﻛﺔ ﺍﻟﻴﺪ‬
‫ﲟﻔﺎﺻﻞ ﺃﺧﺮ ﺇﺫ ﺗﻜﻮﻥ ﺃﺟﺰﺍﺅﻫﺎ ﻣﺘﺤﺮﻛﺔ ﻛﺎﻟﺴﺎﻋﺪ ﻭﺍﻟﻜﺘﻒ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﻌﻀﺪ ﺳﺎﻛﻨﺎﹰ‪ ،‬ﻭﳍﺬﺍ ﺍﳌﻔﺼﻞ ﺃﺭﺑﻌﺔ ﺃﺭﺑﻄﺔ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﻏﺸﺎﺋﻲ ﳛﻴﻂ ﺑﺎﳌﻔﺼﻞ ﻭﻓﺎﺋﺪﺓ ﺧﻠﻘﻪ ﻛﺬﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺗﺸﺒﺜﻪ ﲜﻤﻴﻊ ﺃﺟﺰﺍﺀ ﺭﺃﺱ ﺍﻟﻌﻀﺪ ﻭﺣﻔﺮﺓ ﺍﻟﻜﺘﻒ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺃﺷﺪ ﻫﺬﻩ ﺍﻷﺭﺑﻄﺔ ﻣﻨﻌﹰﺎ ﻣﻦ ﺍﻻﳔﻼﻉ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻣﺴﺘﻌﺮﺽ ﺍﻟﻄﺮﻑ‪ ،‬ﻭﻳﺸﺘﻤﻞ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻃﺮﻑ ﺍﻟﻌﻀﺪ‪.‬‬

‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻋﻈﻢ ﻣﻦ ﺍﻷﻭﻝ ﻭﺃﺻﻠﺐ‪ ،‬ﺃﻣﺎ ﺃﻧﻪ ﺃﻋﻈﻢ ﻓﻸﻥ ﺍﻷﻭﻝ ﻟﻮ ﺧﻠﻖ ﻋﻈﻴﻤﹰﺎ ﻟﻜﺎﻥ ﳛﻮﻝ ﺑﲔ ﺭﺃﺱ ﺍﻟﻌﻀﺪ ﻭﺑﲔ ﺟﺮﻡ‬
‫ﺍﻟﻜﺘﻒ ﺑﻘﺪﺭ ﻛﺒﲑ ﻓﻜﺎﻥ ﻳﻮﺟﺐ ﺧﺮﻭﺝ ﺫﻟﻚ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﳊﻔﺮﺓ ﻷﻥ ﻏﻮﺭﻫﺎ ﻗﻠﻴﻞ ﺟﺪﺍﹰ‪ ،‬ﻭﺃﻣﺎ ﺃﻧﻪ ﺃﺻﻠﺐ ﻓﻸﻥ ﺍﻷﻭﻝ‬
‫ﺍﺣﺘﻴﺞ ﻓﻴﻪ ﺇﱃ ﺍﻟﻠﲔ ﻟﻴﻄﺎﻭﻉ ﻋﻠﻰ ﺳﻼﺳﺔ ﺍﳊﺮﻛﺔ‪ .‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻊ ﺗﺸﺒﺜﻪ ﲜﻤﻴﻊ ﺃﺟﺰﺍﺀ ﻫﺬﺍ ﺍﻟﺮﺃﺱ ﺍﳊﻔﺮﺓ ﺻﻠﺒﹰﺎ ﱂ‬
‫ﻼ‪ .‬ﻭﺇﳕﺎ ﻭﺟﺐ ﺗﻄﻮﻳﻞ ﻫﺬﺍ ﺍﻟﺮﺑﺎﻁ ﻷﻧﻪ ﻟﺼﻼﺑﺘﻪ ﻻ ﻳﺴﻬﻞ‬ ‫ﳝﻜﻦ ﲤﺪﺩ ﺃﺟﺰﺍﺅﻩ ﲝﺴﺐ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺍﳊﺮﻛﺎﺕ ﲤﺪﺩﹰﺍ ﺳﻬ ﹰ‬
‫ﻼ ﻟﻴﻜﻮﻥ ﺍﻟﺘﻤﺪﺩ ﺍﻟﻴﺴﲑ ﺟﺪﹰﺍ ﻣﻦ ﻛﻞ ﺟﺰﺀ ﻛﺎﻓﻴﹰﺎ ﰲ ﺍﻟﻐﺮﺽ‬ ‫ﲤﺪﺩﻩ ﲝﺴﺐ ﺣﺎﺟﺔ ﺍﳊﺮﻛﺎﺕ‪ ،‬ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻃﻮﻳ ﹰ‬
‫ﺑﺴﺒﺐ ﻛﺜﺮﺓ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﻓﻠﺬﻟﻚ ﺃﺻﻌﺪ ﻫﺬﺍ ﺍﻟﺮﺑﺎﻁ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﺍﳌﺘﻘﺎﺭﺑﺔ ﺇﱃ ﺫﻟﻚ ﺍﳉﺰﺀ ﻟﻴﻄﻮﻝ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﺍﻟﺘﺸﺒﻴﺚ‬
‫ﺑﻌﻈﻢ ﺍﻟﻜﺘﻒ ﺃﻛﺜﺮ ﻓﻴﻜﻮﻥ ﺗﻌﻠﻖ ﺍﻟﻴﺪ ﺑﻪ ﺃﻗﻮﻯ‪.‬‬
‫ﺭﺍﺑﻌﻬﺎ‪ :‬ﻳﻨﺰﻝ ﻣﻊ ﻫﺬﺍ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺫﻟﻚ ﺍﳉﺰﺀ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺭﺑﻄﺔ ﺍﻟﺜﻼﺛﺔ ﺗﻨﺰﻝ ﺇﱃ ﻋﻈﻢ ﺍﻟﻌﻀﺪ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﰲ‬
‫ﻋﻈﻢ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺟﺮﻡ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﺃﻏﻠﻆ ﻣﻦ ﺍﻟﻜﺘﻒ ﻓﻴﻜﻮﻥ ﺃﻗﻮﻯ ﻓﻼ ﻳﻬﻦ ﲝﻤﻞ ﺍﻟﻴﺪ ﻭﺛﻘﻠﻬﺎ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻫﻴﺌﺔ ﻋﻈﻢ ﺍﻟﻌﻀﺪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻌﻀﺪ ﻣﻘﻌﺮ ﺇﱃ ﺍﻷﻧﺴﻰ ﳏﺪﺏ‪ ...‬ﺇﱃ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﻃﺮﻑ ﺍﻟﻌﻀﺪ ﺍﻟﺴﺎﻓﻞ ﻓﺈﻧﻪ ﻗﺪ ﺭﻛﺐ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻫﻮ ﺃﻛﱪ ﻋﻈﺎﻡ ﺍﻟﺒﺪﻥ ﺑﻌﺪ ﻋﻈﻢ ﺍﻟﻔﺨﺬ‪ ،‬ﻭﺧﻠﻖ ﻣﺴﺘﺪﻳﺮﹰﺍ ﺃﻱ ﺍﺳﻄﻮﺍ ﻧﻴﹰﺎ ﻟﻴﻜﻮﻥ ﺃﺑﻌﺪ ﻋﻦ ﻗﺒﻮﻝ‬
‫ﺍﻵﻓﺎﺕ‪ ،‬ﻭﻷﻧﻪ ﻟﻴﺲ ﺣﺼﻮﻝ ﺯﺍﻭﻳﺔ ﻓﻴﻪ ﰲ ﺟﻬﺔ ﺃﻭﱃ ﻣﻦ ﻏﲑﻫﺎ‪ .‬ﻭﻟﻪ ﲡﻮﻳﻒ ﻭﺍﺣﺪ ﳛﻮﻱ ﺍﳌﺦ ﻓﺎﺋﺪﺗﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ‬
‫ﻛﻼﻣﻨﺎ ﺍﻟﻜﻠﻲ ﰲ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻛﻤﺎ ﺃﻧﻪ ﰲ ﺍﻟﻮﺳﻂ ﻣﻦ ﻃﻮﻟﻪ ﻷﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻳﻔﻘﺪ ﺍﻟﺘﺠﻮﻳﻒ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‬
‫ﻟﺘﺠﻤﻊ ﺃﺟﺰﺍﺋﻪ ﻣﻦ ﺍﳉﻬﺘﲔ ﻓﻴﺸﺘﺪ ﻭﻳﻘﻮﻯ‪ ،‬ﻭﺃﺩﻕ ﺃﺟﺰﺍﺋﻪ ﺃﻭ ﺳﻄﻪ ﻭﻫﻮ ﻣﻮﺿﻊ ﺍﻟﺘﺠﻮﻳﻒ‪ .‬ﻷﻥ ﺍﻟﻄﺮﻓﲔ ﺍﺣﺘﻴﺞ ﺇﱃ‬
‫ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻏﻠﻈﻬﻤﺎ ﻟﻴﻤﻜﻦ ﻓﻴﻬﻤﺎ ﺣﺪﻭﺙ ﺍﳌﻔﺼﻠﲔ ﺍﻟﻠﺬﻳﻦ ﳍﻤﺎ ﺍﻟﻌﻈﻢ‪ ،‬ﻭﻟﺬﻟﻚ ﺟﻌﻞ ﻭﺳﻄﻪ ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ ﻟﻴﺘﺪﺍﺭﻙ‬
‫ﺑﺬﻟﻚ ﻣﺎ ﺗﻮﺟﺒﻪ ﺍﻟﺪﻗﺔ ﻭﺍﻟﺘﺠﻮﻳﻒ ﻣﻦ ﺍﻟﻀﻌﻒ‪ .‬ﻭﺃﻣﺎ ﻃﺮﻓﺎﻩ ﻓﻤﺘﺨﻠﺨﻼﻥ ﻟﻼﻛﺘﻔﺎﺀ ﺑﻘﻮﻬﺗﻤﺎ ﰲ ﺍﻟﻐﻠﻆ ﻭﻟﻴﺴﻬﻞ ﻧﻔﻮﺫ‬
‫ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﻋﻤﻖ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭﺇﱃ ﻣﻮﺿﻊ ﺍﳌﺦ ﺍﻟﺬﻱ ﰲ ﲡﻮﻳﻒ ﺍﻟﻮﺳﻂ‪ .‬ﻭﳍﺬﺍ ﺍﻟﻌﻈﻢ ﺗﻘﻌﲑ ﺇﱃ ﺍﳉﻬﺔ ﺍﻷﻧﺴﻴﺔ‪،‬‬
‫ﻭﲢﺪﻳﺐ ﺇﱃ ﺍﳉﻬﺔ ﺍﻟﻮﺣﺸﻴﺔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻟﺬﻟﻚ ﺛﻼﺙ ﻣﻨﺎﻓﻊ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﲢﺪﻳﺒﻪ ﻣﺴﻜﻨﹰﺎ ﳌﺎ ﻳﻮﺿﻊ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺍﻟﻌﻀﻞ ﻭﺍﻟﻌﺼﺐ ﻭﺍﻟﻌﺮﻭﻕ‪ .‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺗﻜﻮﻥ ﻛﺎﳌﺪﻓﻮﻧﺔ ﰲ ﺍﻟﺘﻘﻌﲑ ﻓﻠﻮ ﻛﺎﻥ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻟﻜﺎﻧﺖ‬
‫ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺗﺼﲑ ﺑﺎﺭﺩﺓ ﺛﺎﺑﺘﺔ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﻌﺮﺿﺔ ﻟﻮ ﺻﻮﻝ ﺍﻵﻓﺎﺕ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺃﻥ ﳚﻮﺩ ﺗﺄﺑﻂ ﺍﻹﻧﺴﺎﻥ ﳌﺎ ﻳﺘﺄﺑﻄﻪ‪ .‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻀﻮ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬ ﻋﻨﺪ ﲪﻞ ﺍﻟﺸﻲﺀ ﲢﺖ ﺍﻹﺑﻂ ﻛﺎﳌﺸﺘﻤﻞ‬
 ‫ﻋﻠﻰ ﺫﻟﻚ ﺍﶈﻤﻮﻝ‪.‬‬
‫ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﺃﻥ ﳚﻮﺩ ﺇﻗﺒﺎﻝ ﺇﺣﺪﻯ ﺍﻟﻴﺪﻳﻦ ﻋﻠﻰ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻴﺪﺍﻥ ﻋﻨﺪ ﺍﺷﺘﻤﺎﳍﻤﺎ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ‬
‫ﺟﺪﹰﺍ ﻛﺎﳌﺸﺘﻤﻠﺘﲔ ﻋﻠﻴﻪ ﻣﻦ ﻛﻞ ﺟﻬﺔ ﻷﻥ ﺍﻟﻌﻀﺪﻳﻦ ﻳﻜﻮﻧﺎﻥ ﺣﻴﻨﺌﺬ ﻛﺄﻬﻧﻤﺎ ﻗﻮﺳﹰﺎ ﺩﺍﺋﺮﺓ ﻋﻈﻴﻤﺔ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻧﺎ‬
‫ﻣﺴﺘﻘﻴﻤﲔ‪ ،‬ﻭﻫﺬﺍ ﻣﺸﻜﻞ ﻓﺈﻥ ﺍﻟﺘﻘﻌﲑ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﻪ ﺍﻟﻌﻀﺪﺍﻥ ﺣﻴﻨﺌﺬ ﻛﺬﻟﻚ ﻏﲑ ﺍﻟﺘﻘﻌﲑﻳﻦ ﺍﻟﻠﺬﻳﻦ ﻬﺑﻤﺎ ﳚﻮﺩ ﺍﻟﺘﺄﺑﻂ‬
‫ﻓﻼ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﻨﺎﻓﻊ ﻟﺸﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻌﻀﺪ ﻣﻊ ﺗﻘﻌﲑﻩ ﻣﻦ ﺟﻬﺔ ﺃﻧﺴﻰ ﺍﻟﺒﺪﻥ ﻫﻮ ﺃﻳﻀﹰﺎ ﻣﻘﻌﺮ ﻣﻦ ﺍﳉﻬﺔ‬
‫ﺍﻷﻧﺴﻴﺔ ﻟﻪ‪ ،‬ﻭﻫﻲ ﺍﳉﻬﺔ ﻟﱵ ﻬﺑﺎ ﺗﻮﺍﺟﻪ ﺍﻹﺑﻂ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻫﻴﺌﺔ ﺍﻟﻄﺮﻑ ﺍﻟﺴﺎﻓﻞ ﻣﻦ ﺍﻟﻌﻀﺪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﻃﺮﻑ ﺍﻟﻌﻀﺪ ﺍﻟﺴﺎﻓﻞ ﻓﺈﻧﻪ‬
‫ﺭﻛﺐ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﺇﻥ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻑ ﻣﻦ ﺍﻟﻌﻀﺪ ﺯﺍﺋﺪﺗﲔ ﻛﺎﻟﺮﻣﺎﻧﺘﲔ‪ ،‬ﻭﻟﻴﺴﺘﺎ ﲟﺘﻼﺻﻘﺘﲔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺑﻞ ﺑﻴﻨﻬﻤﺎ ﺟﺰﺀ ﻣﺴﺘﻌﺮﺽ‬
‫ﻛﺠﺰﺀ ﺍﻟﺒﻜﺮﺓ ﺇﻻ ﺃﻧﻪ ﻏﲑ ﻋﻤﻴﻖ ﻭﺍﻷﻧﺴﻴﺔ ﻣﻨﻬﻤﺎ ﺃﻋﻈﻢ ﻳﺴﲑﹰﺍ ﻣﻦ ﺍﻟﻮﺣﺸﻴﺔ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻟﺮﺅﻳﺔ ﺃﻋﻈﻢ ﻣﻨﻬﺎ ﻛﺜﲑﹰﺍ‪ .‬ﻷﻥ‬
‫ﻫﺬﻩ ﻻ ﻣﻔﺼﻞ ﳍﺎ ﻣﻊ ﺷﺊ ﺇﺫ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﺭﻛﺐ ﻋﻠﻰ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﺰﺍﺋﺪﺗﲔ ﻭﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﻳﺪﺧﻞ ﺭﺃﺳﻪ ﰲ ﺣﻔﺮﺓ‬
‫ﰲ ﺭﺃﺱ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﻮﺣﺸﻴﺔ ﻓﺘﺒﻘﻰ ﻫﺬﻩ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻷﻧﺴﻴﺔ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻟﻌﻈﻤﲔ ﻓﺘﻈﻬﺮ ﻛﺒﲑﺓ‪ .‬ﻭﻓﺎﺋﺪﻬﺗﺎ ﺗﻮﻗﻴﺔ ﺍﻟﻌﺼﺐ‬
‫ﻭﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﲤﺮ ﻫﻨﺎﻙ‪ ،‬ﻭﻟﻴﺘﻢ ﻬﺑﺎ ﺗﻜﻮﻥ ﺍﳉﺰﺀ ﻷﻧﻪ ﺇﳕﺎ ﻳﺘﻜﻮﻥ ﺑﲔ ﺟﺴﻤﲔ ﻣﺮﺗﻔﻌﲔ ﻋﻠﻴﻪ‪ .‬ﻭﻫﺎﺗﺎﻥ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ ﻟﻴﺴﺘﺎ‬
‫ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻌﻀﺪ ﺑﻞ ﻣﺎ ﺋﻠﺘﺎﻥ ﺟﺪﹰﺍ ﺇﱃ ﺟﻬﺔ ﻣﻘﺪﻡ ﺍﻟﻌﻀﺪ ﺣﱴ ﻟﻮ ﻗﻄﻊ ﻣﻘﺪﻣﻪ ﰲ ﻃﻮﻟﻪ ﺑﺴﻄﺢ ﱂ ﳝﺮ ﺫﻟﻚ ﺍﻟﺴﻄﺢ‬
‫ﺑﺸﻲﺀ ﻣﻦ ﺗﻠﻚ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺑﻞ ﻛﺎﻥ ﻳﻘﻊ ﲢﺘﻬﻤﺎ‪ .‬ﻭﰲ ﻃﺮﻑ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ﺣﻔﺮﺗﺎﻥ ﻳﺪﺧﻞ ﻓﻴﻬﻤﺎ ﻃﺮﻓﺎ ﺗﻘﻌﲑ ﺍﻟﺰﻧﺪ‬
‫ﺍﻷﺳﻔﻞ ﺍﶈﺪﺩﺍﻥ ﻭﻫﺎﺗﺎﻥ ﺍﳊﻔﺮﺗﺎﻥ ﺗﺒﺘﺪﺋﺎﻥ ﻣﻦ ﺳﻌﺔ ﺇﱃ ﺿﻴﻖ ﺑﺎﻟﺘﺪﺭﻳﺞ‪ ،‬ﻓﻼ ﺗﻜﻮﻧﺎﻥ ﻋﻠﻰ ﻫﻴﺌﺔ ﺗﻘﻌﲑ ﻛﺮﻯ ﺑﻞ ﻋﻠﻰ‬
‫ﻫﻴﺌﺔ ﳐﺮﻭﻁ‪ ،‬ﻭﺃﻋﻈﻢ ﻫﺎﺗﲔ ﺍﳊﻔﺮﺗﲔ ﻫﻲ ﺍﳊﻔﺮﺓ ﺍﻟﱵ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻌﻀﺪ ﻭﻟﻴﺲ ﺣﻔﺮﻫﺎ ﺑﺘﻤﺎﻡ ﺍﻻﺳﺘﺪﺍﺭﺓ ﺑﻞ ﻣﺆﺧﺮﻫﺎ‪،‬‬
‫ﻭﻫﻮ ﺍﻷﺑﻌﺪ ﻋﻦ ﺍﳉﺰﺀ ﻣﺴﺘﻘﻴﻢ ﻛﺎﳉﺪﺍﺭ ﻓﻴﻜﻮﻥ ﺷﻜﻠﻬﺎ ﻛﻤﺨﺮﻭﻁ ﻗﻄﻊ ﻣﻨﻪ ﻗﻄﻌﺔ ﻣﻦ ﻣﺆﺧﺮﻩ ﺑﺴﻄﺢ ﻣﺴﺘﻮﹴ‪ ،‬ﻭﻓﺎﺋﺪﺓ‬
‫ﺫﻟﻚ ﺃﻥ ﳝﻨﻊ ﺣﺮﻛﺔ ﺍﻟﺴﺎﻋﺪ ﺇﱃ ﺧﻠﻒ ﺍﻟﻌﻀﺪ ﺣﱴ ﻻ ﲣﺘﻞ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻴﺪ ﻓﻼ ﺗﻀﻌﻒ ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﱃ‬
‫ﺍﺳﺘﻘﺎﻣﺘﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳊﻔﺮﺓ ﺍﻟﱵ ﰲ ﺑﺎﻃﻦ ﺍﻟﻌﻀﺪ ﻓﻤﺴﻮﺍﺓ ﳑﻠﺴﺔ ﻗﺎﻋﺪﻬﺗﺎ ﻭﻫﻲ ﺣﻴﺚ ﺍﺑﺘﺪﺍﺀ ﺍﳊﻔﺮﺓ ﺃﻛﺜﺮ ﺍﺳﺘﺪﺍﺭﺓ ﻣﻦ ﺍﻟﱵ ﻟﻸﺧﺮﻯ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻣﻦ ﻓﻮﻕ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﻣﻦ ﲢﺖ ﺇﱃ ﺧﻠﻒ ﻳﺮﻳﺪ ﺃﻥ ﺍﻟﻴﺪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻨﺒﻄﺤﺔ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻜﻒ ﻣﺘﻮﺟﻬﹰﺎ ﺇﱃ ﻓﻮﻕ‬
‫ﻛﺎﻧﺖ ﺍﳊﻔﺮﺓ ﺍﻟﱵ ﻫﻲ ﺣﻴﻨﺌﺬ ﻣﻦ ﻓﻮﻕ ﻫﻲ ﻗﺪﺍﻡ ﺍﳉﺰﺀ ﻭﺍﻟﱵ ﻫﻲ ﺣﻴﻨﺌﺬ ﻣﻦ ﲢﺖ ﻫﻲ ﺧﻠﻒ ﺍﳉﺰﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳍﻴﺌﺔ‬
‫ﺗﻜﻮﻥ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ ﻭﺍﳉﺰﺀ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ﻣﺎﺋﻼﻥ ﺇﱃ ﻓﻮﻕ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺯﻳﺎﺩﺓ ﻫﺬﺍ ﺍﳌﻴﻞ ﺃﻥ ﻳﺘﻤﻜﻦ ﻣﻦ ﻣﻘﺎﺭﺑﺔ ﺍﻟﺴﺎﻋﺪ‬
‫ﻟﻠﻌﻀﺪ ﻋﻨﺪ ﺣﺮﻛﺔ ﺍﻟﻴﺪ ﺇﱃ ﺍﻻﻟﺘﻘﺎﺀ ﺃﻋﲏ ﻣﻼﻗﺎﺓ ﺍﻟﺴﺎﻋﺪ ﻟﻠﻌﻀﺪ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺴﺎﻋﺪ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﺎﻋﺪ ﻣﺆﻟﻒ ﻣﻦ ﻋﻈﻤﲔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﻟﺴﺎﻋﺪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺑﲔ‬
‫ﺍﻟﻌﻀﺪ ﻭﺍﻟﺮﺳﻎ‪ ،‬ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺣﺮﻛﺘﲔ ﺇﺣﺪﺍﳘﺎ‪ :‬ﺍﻧﻘﺒﺎﺽ ﺍﻟﻴﺪ ﻭﺍﻧﺒﺴﺎﻃﻬﺎ‪.‬‬
‫ﻭﺍﻷﺧﺮﻯ ﺍﻟﺘﻮﺍﺅﻫﺎ ﻭﺍﻧﺒﻄﺎﺣﻬﺎ‪.‬‬
 ‫ﻭﻟﻴﺲ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﳊﺮﻛﺘﺎﻥ ﲟﻔﺼﻞ ﻭﺍﺣﺪ ﻻﺧﺘﻼﻑ ﺟﻬﺘﻬﻤﺎ ﻓﻼ ﺑﺪ ﻣﻦ ﻣﻔﺼﻠﲔ‪ .‬ﻭﻫﺬﺍﻥ ﺍﳌﻔﺼﻼﻥ ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﻼ ﻟﻠﻴﺪ‪ ،‬ﻭﺫﻟﻚ ﻣﻌﺴﺮ ﻟﻠﺤﺮﻛﺔ‪ ،‬ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻳﻜﻮﻧﺎ ﰲ ﻋﻈﻢ ﻭﺍﺣﺪ ﻭﺇﻻ ﺍﻓﺘﻘﺮ ﺃﻥ ﻳﻜﻮﻥ ﻏﻠﻴﻈﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﺜﻘ ﹰ‬
‫ﺫﻟﻚ ﻣﻦ ﻋﻈﻤﲔ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺴﺎﻋﺪ ﻣﺮﻛﺒﹰﺎ ﻣﻦ ﻋﻈﻤﲔ‪ :‬ﺃﺣﺪﳘﺎ ﻋﻈﻴﻢ ﻭﻫﻮ ﺍﻷﺳﻔﻞ‪ ،‬ﻭﻳﺴﻤﻰ ﺍﻟﺰﻧﺪ‪ ،‬ﻭﺍﻵﺧﺮ ﺻﻐﲑ‬
‫ﻭﻫﻮ ﺍﻷﻋﻠﻰ ﻭﻳﺴﻤﻰ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﺍﻷﺳﻔﻞ ﻫﻮ ﺑﺎﳊﻘﻴﻘﺔ ﺍﳌﻘﺪﻡ ﻟﻠﺴﺎﻋﺪ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﻋﻠﻰ ﻓﺈﳕﺎ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻪ ﻟﻴﺘﻢ ﻣﻔﺼﻞ‬
‫ﺍﻻﻟﺘﻮﺍﺀ ﻭﺍﻻﻧﺒﻄﺎﺡ ﻛﻤﺎ ﻋﺮﻓﺘﻪ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﺸﻴﺦ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﺃﻋﻈﻢ ﻫﻮ ﺃﻧﻪ ﺣﺎﻣﻞ‪ ،‬ﻭﺍﳊﺎﻣﻞ ﳚﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺃﻋﻈﻢ ﻣﻦ ﺍﶈﻤﻮﻝ‪.‬‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻥ ﻟﺬﻟﻚ ﺳﺒﺒﹰﺎ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﲢﺘﺎﺝ ﻓﻴﻬﺎ ﺍﻟﻴﺪ ﺇﱃ ﻗﻮﺓ ﻗﻮﻳﺔ ﺇﳕﺎ ﻫﻲ ﺣﺮﻛﺔ ﺍﻻﻧﺒﺴﺎﻁ ﻭﺍﻻﻧﻘﺒﺎﺽ‪،‬‬
‫ﺇﺫ ﻬﺑﺬﻩ ﺍﳊﺮﻛﺔ ﻳﺘﻢ ﺟﺮ ﺍﻷﺛﻘﺎﻝ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻋﻈﻤﻬﺎ ﺃﻗﻮﻯ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺃﻋﻈﻢ ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺰﻧﺪﻳﻦ ﻓﺈﻧﻪ ﻏﻠﻴﻆ ﰲ ﻃﺮﻓﻴﻪ ﻭﺩﻗﻴﻖ ﰲ ﻭﺳﻄﻪ ﳌﺎ ﻗﻠﻨﺎﻩ ﰲ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻄﺮﻑ ﳛﺘﺎﺝ‬
‫ﻓﻴﻪ ﺇﱃ ﺯﻳﺎﺩﺓ ﺍﻟﻐﻠﻆ ﻟﻴﻤﻜﻦ ﺣﺪﻭﺙ ﺍﳌﻔﺎﺻﻞ‪ ،‬ﻭﻟﺘﻜﺜﺮ ﻣﻮﺍﺿﻊ ﺍﻟﺮﺑﻂ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﻮﺳﻂ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ‬
‫ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻌﻈﻢ ﻣﻦ ﺍﻟﻘﻮﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﺒﻘﻰ ﺑﲔ ﺍﻟﺰﻧﺪﻳﻦ ﻋﻨﺪ ﻭﺳﻄﻬﻤﺎ ﺧﻠﻮ ﺗﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻌﺮﻭﻕ ﻭﺍﻷﻋﺼﺎﺏ ﻣﻦ ﺟﺎﻧﺐ ﺇﱃ ﻣﻘﺎﺑﻠﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻃﺮﻓﺎﻫﺎ ﻓﻤﺸﺪﻭﺩﺍﻥ ﺑﺮﺑﺎﻃﺎﺕ ﺗﺸﺪ ﺃﺣﺪ ﺍﻟﻌﻈﻤﲔ ﺑﺎﻵﺧﺮ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻷﻧﻪ ﺫﻟﻚ ﺃﻭﱃ ﰲ ﺣﺮﻛﺔ‬
‫ﺍﻻﻧﺒﺴﺎﻁ ﻭﺍﻻﻧﻘﺒﺎﺽ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﻓﺨﻠﻖ ﻣﻜﺒﻮﺑﹰﺎ ﻋﻠﻰ ﺍﻷﺳﻔﻞ ﻳﺄﺧﺬ ﻣﻦ ﺍﳉﻬﺔ ﺍﻷﻧﺴﻴﺔ ﺇﱃ ﺍﻟﻮﺣﺸﻴﺔ ﻷﻥ ﻫﺬﻩ‬
‫ﺍﳉﻬﺔ ﺃﻋﻮﻥ ﻋﻠﻰ ﺣﺮﻛﺔ ﺍﻻﻟﺘﻮﺍﺀ ﻭﺍﻻﻧﺒﻄﺎﺡ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺩﻗﻴﻖ ﺍﻟﻮﺳﻂ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻻﺳﺘﻐﻨﺎﺋﻪ ﲟﺎ ﳜﻒ ﻣﻦ ﺍﻟﻌﻀﻞ ﺍﻟﻐﻠﻴﻈﺔ ﻋﻦ ﺍﻟﻐﻠﻆ ﺍﳌﺜﻘﻞ ﻫﺬﺍ ﺇﳕﺎ ﻳﺼﺢ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﻣﻘﺪﺍﺭ ﻋﻦ ﺍﻟﻌﻈﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻓﻴﻪ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻣﻦ ﺍﻟﻐﻠﻆ ﺣﱴ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ﺇﺫﺍ‬
‫ﺣﺼﻞ ﺑﻐﲑ ﺍﻟﻌﻈﻢ ﺍﺳﺘﻐﲎ ﺍﻟﻌﻈﻢ ﺑﺬﻟﻚ ﺍﻟﻐﲑ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻧﻔﺴﻪ ﻏﻠﻴﻈﹰﺎ‪.‬‬

‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻐﺮﺽ ﻟﻴﺲ ﻫﻮ ﻛﺬﻟﻚ ﺑﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻈﻢ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﰲ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺍﻟﺴﺒﺐ ﰲ‬
‫ﺫﻟﻚ ﻣﺎ ﻗﻠﻨﺎﻩ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻏﻠﻆ ﺍﻟﻄﺮﻓﲔ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻪ ﻟﻴﻤﻜﻦ ﺣﺪﻭﺙ ﺍﳌﻔﺼﻞ ﻓﻴﻬﻤﺎ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻏﺮﺍﺽ‪ ،‬ﻭﺃﻣﺎ ﻏﻆ‬
‫ﺍﻟﻮﺳﻂ ﻓﻼ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻷﻥ ﻫﻮ ﻣﺘﻨﻒ ﰲ ﺍﻟﻮﺳﻂ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﺸﻴﺦ ﺍﻟﺴﺒﺐ ﰲ ﻏﻠﻆ ﻃﺮﰲ ﻫﺬﻳﻦ ﺍﻟﺰﻧﺪﻳﻦ ﺃﻣﻮﺭﹰﺍ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺣﺎﺟﺘﻬﺎ ﺃﻱ ﺣﺎﺟﺔ ﺍﻷﻃﺮﺍﻑ ﺇﱃ ﻛﺜﺮﺓ ﻧﺒﺎﺕ ﺍﻟﺮﻭﺍﺑﻂ ﻣﻨﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﻮﺿﻊ ﺍﻟﻐﻠﻴﻆ ﺃﻭ ﺳﻊ ﻟﻨﺒﺎﺕ ﻣﺎ ﻳﻨﺒﺖ‬
‫ﻣﻨﻪ ﻣﻦ ﺍﻟﺪﻗﻴﻖ‪.‬‬
‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﻛﺜﺮﺓ ﻣﺎ ﻳﻠﺤﻖ ﺍﻷﻃﺮﺍﻑ ﻣﻦ ﺍﳌﺼﺎﻛﺎﺕ ﻭﺍﳌﺼﺎﺩﻣﺎﺕ ﺍﻟﻌﻨﻴﻔﺔ ﻋﻨﺪ ﺣﺮﻛﺎﺕ ﺍﳌﻔﺎﺻﻞ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﻋﻨﺪ ﺍﳊﺮﻛﺎﺕ‬
‫ﺍﻟﻘﻮﻳﺔ ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﻠﻜﻢ ﻭﳓﻮﻩ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺗﻌﺮﻱ ﺍﻷﻃﺮﺍﻑ ﻣﻦ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻌﻀﻞ ﻓﻠﻮ ﺟﻌﻠﺖ ﻣﻊ ﺫﻟﻚ ﺩﻗﻴﻘﺔ ﻻﺧﺘﻠﻒ ﺛﺨﻦ ﺍﻟﻌﻀﻮ ﻓﻜﺎﻥ ﻭﺳﻄﻪ ﻏﻠﻴﻈﹰﺎ‬
‫ﻷﺟﻞ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻌﻀﻞ‪ .‬ﻭﻃﺮﻓﺎﻩ ﺭﻗﻴﻘﲔ ﻟﺘﻌﺮﻳﻪ ﻣﻨﻬﻤﺎ‪ .‬ﻭﻟﻜﻦ ﻫﺎﻫﻨﺎ ﺳﺆﺍﻝ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺇﻥ‬
‫ﺗﻌﺮﻱ ﺍﻷﻃﺮﺍﻑ ﻋﻦ ﺍﻟﻠﺤﻢ ﺇﳕﺎ ﻛﺎﻥ ﻷﺟﻞ ﻏﻠﻆ ﻋﻈﺎﻣﻬﺎ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﻃﺮﻓﺎ ﺍﻟﻌﻀﻮ ﻏﻠﻴﻈﲔ‪ ،‬ﻭﻭﺳﻄﻪ ﺩﻗﻴﻘﺎﹰ‪ ،‬ﻭﺣﱴ ﻻ‬
‫ﻳﻜﻮﻥ ﺍﻷﻃﺮﺍﻑ ﻣﻊ ﻏﻠﻆ ﻋﻈﺎﻣﻬﺎ ﻣﻠﺒﺴﺔ ﺑﺎﻟﻠﺤﻢ ﻛﺜﲑﹰﺍ ﻭﺍﻟﻌﻀﻞ‪ ،‬ﻓﻴﻌﺮﺽ ﻣﻦ ﺫﻟﻚ ﺛﻘﻞ ﺍﻟﻄﺮﻓﲔ ﺟﺪﹰﺍ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻛﺬﻟﻚ ﻓﻠﻢ ﻗﻠﺘﻢ ﺇﻥ ﺍﻟﻌﻈﺎﻡ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﻷﻃﺮﺍﻑ ﻣﺴﺎﻭﻳﺔ ﰲ ﺍﻟﺜ ﺨﻦ ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﻮﺳﻂ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻌﻀﻞ‬
‫ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﻵﻥ؟ ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﺎﻧﻊ ﻣﻦ ﺗﻠﺒﻴﺲ ﺍﻷﻃﺮﺍﻑ ﺣﻴﻨﺌﺬ ﺑﺎﻟﻠﺤﻢ ﻭﺍﻟﻌﻀﻞ ﻳﻜﻮﻥ ﻗﺪ ﺍﺭﺗﻔﻊ‪ ،‬ﻭﺫﻟﻚ‬
‫ﳝﻨﻊ ﻣﻦ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻌﻀﻞ ﲟﻮﺿﻊ ﺍﻟﻮﺳﻂ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﺍﳌﺮﻓﻖ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﻣﻔﺼﻞ ﺍﳌﺮﻓﻖ ﻓﺈﻧﻪ ﻳﻠﺘﺌﻢ ﻣﻦ ﻣﻔﺼﻞ ‪ ...‬ﺇﱃ ﺃﺧﺮﻩ ﺍﻟﺸﺮﺡ ﻣﻔﺼﻞ ﺍﳌﺮﻓﻖ ﺗﺘﻢ ﺑﻪ‬
‫ﺣﺮﻛﺘﺎﻥ‪ :‬ﺇﺣﺪﺍﳘﺎ ﺣﺮﻛﺔ ﺍﻧﺒﺴﺎﻁ ﺍﻟﻴﺪ ﻭﺍﻧﻘﺒﺎﺿﻬﺎ‪.‬‬
‫ﻭﺍﻷﺧﺮﻯ ﺣﺮﻛﺔ ﺍﻟﺘﻮﺍﺋﻬﺎ ﻭﺍﻧﺒﻄﺎﺣﻬﺎ‪.‬‬
‫ﻭﻫﺎﺗﺎﻥ ﺍﳊﺮﻛﺘﺎﻥ ﳏﺎﻝ ﺃﻥ ﺗﻜﻮﻧﺎ ﲟﻔﺼﻞ ﻭﺍﺣﺪ ﻏﲑ ﻣﺮﻛﺐ ﻣﻦ ﻣﻔﺼﻠﲔ ﺃﺣﺪﳘﺎ ﻳﺘﻢ ﺑﻪ ﺍﻧﺒﺴﺎﻁ ﺍﻟﻴﺪ ﻭﺍﻧﻘﺒﺎﺿﻬﺎ‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺗﺘﻢ ﺑﻪ ﺣﺮﻛﺔ ﺍﻟﻴﺪ ﰲ ﺍﻟﺘﻮﺍﺋﻬﺎ ﻭﺍﻧﺒﻄﺎﺣﻬﺎ ﻭﺫﻟﻚ ﻷﻥ ﺣﺮﻛﺔ ﺍﻻﻧﺒﺴﺎﻁ ﻭﺍﻻﻧﻘﺒﺎﺽ ﺗﺘﻢ ﲟﻔﺼﻞ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ‬
‫ﻣﻊ ﺍﻟﻌﻀﺪ ﻭﺫﻟﻚ ﺑﺄﻥ ﳚﻌﻞ ﻃﺮﻓﻪ ﻣﻘﻌﺮﹰﺍ ﻣﺎ ﺑﲔ ﻗﺪﺍﻡ ﺍﻟﺰﻧﺪ ﻭﺧﻠﻔﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻴﺪﻗﻖ ﻫﺬﺍ ﺍﻟﻄﺮﻑ ﻣﻦ ﺟﺎﻧﺒﻪ ﺍﻟﻮﺣﺸﻲ‬
‫ﻭﻣﻦ ﺟﺎﻧﺒﻪ ﺍﻷﻧﺴﻲ ﺣﱴ ﻳﺼﲑ ﳍﺬﺍ ﺍﻟﻄﺮﻑ ﺯﺍﺋﺪﺗﺎﻥ ﻣﻦ ﺧﻠﻒ ﻭﻗﺪﺍﻡ ﺗﺒﺘﺪﺋﺎﻥ ﻣﻦ ﻏﻠﻆ ﺇﱃ ﺭﻗﺔ ﻭﺗﻨﺘﻬﻴﺎﻥ ﻋﻨﺪ ﺭﺃﺳﲔ‬
‫ﺩﻗﻴﻘﲔ ﺟﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﻜﻮﻧﺎ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﻨﻘﺮﺗﲔ ﺍﻟﺘﲔ ﻋﻠﻰ ﻃﺮﰲ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﺑﲔ ﺯﺍﺋﺪﰐ ﻋﻈﻢ ﺍﻟﻌﻀﺪ ﺍﻟﻠﺘﲔ ﰲ ﻃﺮﻓﻪ‬
‫ﺍﻷﺳﻔﻞ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺫﻟﻚ ﺍﳉﺰﺀ ﳏﺪﺏ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﺒﻜﺮﺓ ﺇﻻ ﺃﻧﻪ ﻣﺘﺴﻊ ﻗﻠﻴﻞ ﺍﻟﻌﻤﻖ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻘﻌﲑ ﺍﻟﺬﻱ ﰲ ﻃﺮﻑ‬
‫ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﻳﺮﻛﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﰲ ﻃﺮﻑ ﺍﻟﻌﻀﺪ ﻓﺘﺒﻘﻰ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ ﺍﻟﻠﺘﺎﻥ ﻋﻠﻰ ﻃﺮﻑ ﻫﺬﺍ ﺍﻟﺰﻧﺪ ﻣﻮﺍﺟﻬﺘﲔ‬
‫ﻟﻠﻨﻘﺮﺗﲔ ﺍﻟﺘﲔ ﰲ ﻃﺮﻑ ﺍﻟﻌﻀﺪ ﺇﻻ ﺃﻬﻧﻤﺎ ﻻ ﻳﺪﺧﻼﻥ ﻓﻴﻬﻤﺎ ﺑﻞ ﺇﳕﺎ ﻳﺪﺧﻞ ﻣﻨﻬﻤﺎ ﻫﻨﺎﻙ ﻭﺍﺣﺪﺓ ﺩﻭﻥ ﺍﻷﺧﺮﻯ ﻋﻨﺪ ﺣﺮﻛﺔ‬
‫ﺍﻟﺴﺎﻋﺪ ﺇﱃ ﺟﻬﺔ ﺗﻠﻚ ﺍﻟﻨﻘﺮﺓ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺒﺴﻄﺖ ﺍﻟﻴﺪ ﺩﺧﻠﺖ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﱵ ﺧﻠﻒ ﺍﻟﺰ ﻧﺪ ﰲ ﺍﻟﻨﻘﺮﺓ ﺍﻟﱵ ﻗﺪﺍﻡ ﺍﻟﻌﻀﺪ‪ .‬ﻭﺃﻣﺎ ﰲ‬
‫ﻏﲑ ﻫﺎﺗﲔ ﺍﳊﺮﻛﺘﲔ ﻓﺘﻜﻮﻥ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ ﺧﺎﺭﺟﺘﲔ ﻋﻦ ﺍﳊﻔﺮﺗﲔ ﻻ ﺗﺼﻼﻥ ﺇﻟﻴﻬﻤﺎ‪ .‬ﻭﺃﻣﺎ ﺣﺮﻛﺔ ﺍﻟﺘﻮﺍﺀ ﺍﻟﻴﺪ ﻭﺍﻧﺒﻄﺎﺣﻬﺎ ﻓﻴﺘﻢ‬
‫ﺑﺎﳌﻔﺼﻞ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﻭﺑﲔ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﻃﺮﻓﻪ ﺍﻷﺳﻔﻞ ﻛﺒﲑﹰﺍ ﻭﳛﺪﺙ ﰲ ﺁﺧﺮﻩ ﺣﻔﺮﺓ‬
‫ﻏﲑ ﻏﺎﺋﺮﺓ ﻣﺴﺘﺪﻳﺮﺓ ﺗﺪﺧﻞ ﰲ ﺗﻠﻚ ﺍﳊﻔﺮﺓ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﻮﺣﺸﻴﺔ ﺍﳌﺴﺘﺪﻳﺮﺓ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﰲ ﻃﺮﻑ ﺍﻟﻌﻀﺪ ﺃﻋﲏ ﺍﻟﻄﺮﻑ‬
‫ﺍﻟﺴﺎﻓﻞ‪ .‬ﻭﻫﺬﻩ ﺍﳊﻔﺮﺓ ﻭﺍﺳﻌﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺗﻠﻚ ﺍﻟﺰﺍﺋﺪﺓ ﺣﱴ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺍﻧﻔﺮﺍﺝ ﻭﻛﺬﻟﻚ ﺍﳉﺰﺀ ﻳﺪﺧﻞ ﻓﻴﻪ ﺗﻘﻌﲑ ﺍﻟﺰﻧﺪ‬
‫ﺍﻷﺳﻔﻞ ﻭﻫﻮ ﺃﻭ ﺳﻊ ﻣﻦ ﺫﻟﻚ ﺍﻟﻄﺮﻑ ﺍﳌﻘﻌﺮ ﺣﱴ ﻳﺒﻘﻰ ﺫﻟﻚ ﺍﻟﻄﺮﻑ ﻏﲑ ﳑﺎﺱ ﻟﻠﺰﺍﺋﺪﺗﲔ ﺍﻟﻠﺘﲔ ﻋﻦ ﺟﻨﱯ ﺫﻟﻚ ﺍﳉﺰﺀ‬
‫ﻭﺍﻟﻐﺮﺽ ﻬﺑﺬﺍ ﺗﺄﰐ ﺍﳊﺮﻛﺘﲔ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻷﺧﺮﻯ ﻭﺫﻟﻚ ﳑﺎ ﻻ ﳝﻜﻦ ﺇﺫ ﻛﺎﻧﺖ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳊﻔﺮﺓ‬
‫ﻭﺍﳉﺰﺀ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻮﺍﰿ ﻓﻴﻬﻤﺎ ﻓﻘﻂ‪ ،‬ﻓﻬﻜﺬﺍ ﳚﺐ ﺃﻥ ﻳﻔﻬﻢ ﺍﳊﺎﻝ ﰲ ﻣﻔﺼﻞ ﺍﳌﺮﻓﻖ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻔﺼﻞ ﺍﻟﺬﻱ ﰲ ﺍﻟﻄﺮﻑ ﺍﻟﺴﺎﻓﻞ ﻣﻦ ﺍﻟﺰ ﻧﺪﻳﻦ ﻓﺈﻧﻪ ﻳﺘﺼﻞ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻻﺣﻘﺔ ﳏﺪﺑﺔ ﺇﱃ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻣﻘﻌﺮﺓ ﺇﱃ‬
‫ﺍﻷﻧﺴﻰ‪ ،‬ﻭﻻﺣﻘﺔ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﳓﻮ ﺍﻹﻬﺑﺎﻡ‪ ،‬ﻭﻻﺣﻘﺔ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﳓﻮ ﺍﳋﻨﺼﺮ‪ ،‬ﻭﺭﺃﺳﻬﻤﺎ ﻳﺘﺤﺪﺍﻥ ﻛﺸﻲﺀ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﳛﺪﺙ ﰲ ﻃﺮﻑ ﺫﻟﻚ ﺣﻔﺮﺓ ﻭﺍﺳﻌﺔ ﺃﻛﱪﻫﺎ ﰲ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ‪ ،‬ﻭﻣﺎ ﻳﻔﺼﻞ ﻋﻦ ﺍﻻﳓﻨﺎﺀ ﻳﺒﻘﻰ ﳏﺪﺑﹰﺎ ﳑﻠﺴﹰﺎ‪ .‬ﻭﻫﺬﻩ ﺍﳊﻔﺮﺓ‬
‫ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﻃﺮﻑ ﻋﻈﺎﻡ ﺍﻟﺮﺳﻎ ﻓﻴﻜﻮﻥ ﻣﻦ ﺫﻟﻚ ﻣﻔﺼﻞ ﺍﻟﺮﺳﻎ ﻛﻤﺎ ﻧﺒﻴﻨﻪ‪ ،‬ﻭﻟﻠﺰﻧﺪ ﺍﻷﺳﻔﻞ ﺯﺍﺋﺪﺓ ﺗﺴﻤﻰ ﺍﳌﺴﻠﺔ ﲣﺮﺝ‬
‫ﻣﻦ ﻭﺭﺍﺀ ﺍﳊﻔﺮﺓ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﺬﺍ ﺍﳉﺰﺀ ﳏﺪﺏ ﺍﻟﺴﻄﺢ ﺍﻟﺬﻱ ﰲ ﺗﻘﻌﲑﻩ ﻟﻴﺲ ﻳﺮﻳﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺴﻄﺢ ﻓﻴﻪ ﺣﺪﺑﺔ ﺑﻞ‪ :‬ﺇﻥ ﺗﻘﻌﲑﻩ ﻛﺘﻘﻌﲑ ﻛﺮﺓ‬
‫ﺫﺍﺕ ﺳﻄﺤﲔ ﻣﺘﻮﺍﺯﻳﲔ ﺃﻱ ﳝﻜﻦ ﺇﻟﻘﺎﻣﻪ ﻛﺮﺓ ﻓﻼ ﺗﻜﻮﻥ ﻓﻴﻪ ﺯﺍﺋﺪﺓ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻟﻴﺘﻬﻨﺪﻡ ﰲ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻋﻠﻰ ﻃﺮﻑ ﺍﻟﻌﻀﺪ ﺍﻟﺬﻱ ﻫﻮ ﻣﻘﻌﺮ ﻻ ﻳﺮﻳﺪ ﺍﻟﺘﻘﻌﲑ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﰲ ﺗﻘﻌﺮ ﺭﺃﺱ‬
‫ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﺑﻞ ﺇﻧﻪ ﻣﻨﺨﻔﺾ ﻋﻦ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺍﻟﻠﺘﲔ ﻋﻦ ﺟﻨﺒﻴﻪ‪ .‬ﻭﺑﺎﳉﻤﻠﺔ ﻓﻌﺒﺎﺭﺗﻪ ﺭﺩﻳﺌﺔ ﺇﺫ ﺟﻌﻞ ﺍﻟﺴﻄﺢ‬
‫ﺍﳌﻘﻌﺮ ﳏﺪﺑﺎﹰ‪ ،‬ﻭﺍﶈﺪﺏ ﻣﻘﻌﺮﺍﹰ‪ ،‬ﻭﻷﺟﻞ ﺫﻟﻚ ﻳﺸﻜﻞ ﻓﻬﻢ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻣﻦ ﻛﻼﻣﻪ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺮﺳﻎ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺮﺳﻎ ﻣﺆﻟﻒ ﻣﻦ ﻋﻈﺎﻡ ﻛﺜﲑﺓ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺸﺮﺡ ﻗﺪ ﺧﻠﻖ ﻣﺸﻂ ﺍﻟﻜﻒ‬
‫ﻣﻦ ﻋﻈﺎﻡ ﻛﺜﲑﺓ ﺍﳌﻨﺎﻓﻊ ﻫﻨﺎﻙ‪ :‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻥ ﻻ ﻳﻌﻢ ﻣﺎ ﻳﻌﺮﺽ ﻣﻦ ﺍﻵﻓﺎﺕ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﻟﻴﻤﻜﻦ ﺃﻥ ﻳﺘﻘﻌﺮ ﺗﺎﺭﺓ‪ ،‬ﻭﻳﺘﺴﻄﺢ ﺃﺧﺮﻯ‪ .‬ﻭﺫﻟﻚ ﲝﺴﺐ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺸﻜﻞ ﺑﺸﻜﻞ ﺍﳌﻘﺒﻮﺽ ﻭﻫﺬﻩ ﺍﳊﺮﻛﺔ‬
‫ﺧﻔﻴﺔ ﺟﺪﹰﺍ ﻷﻥ ﻣﻔﺎﺻﻠﻬﺎ ﻣﻮﺛﻘﺔ‪.‬‬
‫ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﻟﻴﻜﻮﻥ ﳌﺎ ﻳﻨﻔﺬ ﻣﻦ ﻇﺎﻫﺮ ﺍﻟﻜﻒ ﺇﱃ ﺑﺎﻃﻨﻪ‪ ،‬ﻭﺑﺎﻟﻌﻜﺲ ﻣﻦ ﺍﻟﻌﺼﺐ ﻭﺍﻟﻌﺮﻭﻕ ﻣﻨﻔﺬ‪ .‬ﻭﺧﻠﻖ ﻣﻦ ﻋﻈﺎﻡ ﺻﻼﺏ‬
‫ﻋﺪﳝﺔ ﺍﳌﺦ‪ .‬ﺃﻣﺎ ﺻﻼﺑﺘﻬﺎ ﻓﻠﻘﻠﺔ ﺍﳊﺎﺟﺔ ﻓﻴﻬﺎ ﺇﱃ ﺍﳊﺮﻛﺔ ﻭﺃﻣﺎ ﻓﻘﺪﺍﻬﻧﺎ ﺍﳌﺦ ﻓﻸﻬﻧﺎ ﻹﻓﺮﺍﻁ ﺻﻐﺮﺍ ﻻ ﲢﺘﻤﻞ ﺍﻟﺘﺠﻮﻳﻒ‬
‫ﻭﺃﺷﻜﺎﳍﺎ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻓﻴﻬﺎ ﻣﻮﺍﺿﻊ ﳏﺪﺑﺔ‪ ،‬ﻭﻣﻮﺍﺿﻊ ﻣﻘﻌﺮﺓ‪ ،‬ﻭﻣﻮﺍﺿﻊ ﻣﺴﺘﺪﻳﺮﺓ‪ ،‬ﻭﻣﻮﺍﺿﻊ ﻣﺴﺘﻘﻴﻤﺔ‪ ،‬ﻭﻛﻠﻬﺎ‬
‫ﳏﺪﺑﺔ ﺍﳋﺎﺭﺝ ﻣﻘﻌﺮﺓ ﺍﻟﺪﺍﺧﻞ ﻟﻠﺴﺒﺐ ﺍﻟﺬﻱ ﻧﺬﻛﺮﻩ ﰲ ﺍﻷﻧﺎﻣﻞ‪.‬‬
‫ﻭﻫﻲ ﻣﺸﺪﻭﺩﺓ ﺑﺮﺑﺎﻃﺎﺕ ﻗﻮﻳﺔ ﺑﲔ ﺍﻟﻐﻀﺮﻭﻓﻴﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ‪ ،‬ﻭﲢﺪﺙ ﺑﻴﻨﻬﺎ ﻣﻔﺎﺻﻞ ﻣﻮﺛﻘﺔ ﻭﺑﻌﻀﻬﻢ ﻇﻦ ﺃﻬﻧﺎ ﻣﻠﺘﺤﻤﺔ ﺑﻌﻀﻬﺎ‬
‫ﺑﺒﻌﺾ‪ .‬ﻭﻋﺪﺩﻫﺎ ﲦﺎﻧﻴﺔ‪ ،‬ﺛﻼﺛﺔ ﻣﻨﻬﺎ ﰲ ﺍﻟﺼﻒ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﺴﺎﻋﺪ ﲡﺘﻤﻊ ﺃﻃﺮﺍﻓﻬﺎ ﻟﺘﻜﻮﻥ ﻛﺎﻟﻌﻈﻢ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻳﺪﺧﻞ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﻣﻨﻬﺎ ﰲ ﺍﳊﻔﺮﺓ ﺍﻟﱵ ﰲ ﺭﺃﺱ ﺍﻟﺰﻧﺪﻳﻦ ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﻷﻋﻈﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺳﻂ ﰲ ﺍﳊﺪ ﺍﳌﺸﺘﺮﻙ ﺍﻟﺬﻱ ﺑﲔ‬
‫ﺍﻟﺰﻧﺪﻳﻦ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﻣﻨﻬﺎ‪ :‬ﳛﺘﻮﻱ ﻋﻠﻴﻪ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﳛﺪﺙ ﻫﻨﺎﻙ ﻣﻔﺼﻞ ﺳﻠﺴﻞ ﲝﺮﻛﺔ ﺍﻟﻜﻒ ﺍﻧﻘﺒﺎﺿﹰﺎ ﻭﺍﻧﺒﺴﺎﻃﹰﺎ‪.‬‬
‫ﻭﺃﺭﺑﻌﺔ ﰲ ﺍﻟﺼﻒ ﺍﻟﺬﻱ ﻳﻠﻲ ﻣﺸﻂ ﺍﻟﻜﻒ‪ ،‬ﻭﺇﳕﺎ ﺯﻳﺪ ﻫﺬﺍ ﻷﻧﻪ ﻳﻠﻘﻰ ﻋﻈﺎﻣﹰﺎ ﺃﺭﺑﻌﺔ ﻣﻨﻔﺮﺟﺔ ﺍﻧﻔﺮﺍﺟﹰﺎ ﻣﺎ‪ .‬ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺑﻌﺪﺩﻫﺎ ﻭﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻧﻔﺮﺍﺟﻬﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ :‬ﻓﺈﻧﻪ ﻳﻠﻘﻰ ﻃﺮﻑ ﺍﻟﺰﻧﺪﻳﻦ ﻭﻫﻮ ﺩﻗﻴﻖ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻋﻈﺎﻡ ﺍﳌﺸﻂ ﻓﺨﻠﻖ‬
‫ﻟﺬﻟﻚ ﺛﻼﺛﺔ ﻋﻈﺎﻡ ﻣﻨﻀﻤﺔ‪ .‬ﻭﺍﻷﻋﻠﻰ ﻣﻦ ﻛﻞ ﺻﻒ ﺃﻛﺜﺮ ﺍﻧﻔﺮﺍﺟﹰﺎ ﳑﺎ ﻫﻮ ﻣﻨﻪ ﺃﺳﻔﻞ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻈﻢ ﺍﻟﺜﺎﻣﻦ ﻓﻠﻴﺲ ﻳﺪﺧﻞ ﰲ ﺃﺣﺪ ﺍﻟﺼﻔﲔ ﺑﻞ ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻠﺮﺳﻎ ﻛﺎﻟﺰﺍﺋﺪ ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﳓﻮ ﺍﳋﻨﺼﺮ‪ ،‬ﻭﰲ‬
‫ﻼ‪ .‬ﻭﻫﻮ ﺍﳋﺎﺭﺝ ﻣﻦ ﻭﺭﺍﺀ ﺍﳊﻔﺮﺓ ﺍﻟﱵ ﰲ ﻃﺮﻑ‬ ‫ﻃﺮﻑ ﺍﻷﺳﻔﻞ ﻧﻘﺮﺓ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺭﺃﺱ ﺍﻟﻌﻈﻢ ﺍﳌﺴﻤﻰ ﻣﺴﻠﺔ ﻭﻣﻴ ﹰ‬
‫ﺍﻟﺰﻧﺪﻳﻦ‪ .‬ﻭﺑﺎﳌﻔﺼﻞ ﺍﳊﺎﺩﺙ ﺑﻴﻨﻬﻤﺎ ﺣﺮ ﺗﺘﻢ ﺣﺮﻛﺔ ﺍﻟﻜﺘﻒ ﰲ ﺍﻻﻧﻘﻼﺏ ﻭﺍﻻﻧﺒﻄﺎﺡ ﻭﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻳﻮﻗﻲ ﻋﺼﺒﻪ ﺑﺎﻗﻲ‬
‫ﺍﻟﻜﻒ ﻟﺌﻼ ﺗﻨﺎﳍﺎ ﺁﻓﺔ‪ ،‬ﻭﻣﻌﻈﻢ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺇﳕﺎ ﺣﺪﻭﺙ ﻣﻔﺼﻞ ﺍﻻﻧﻘ ﻼﺏ ﻭﺍﻻﻧﺒﻄﺎﺡ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻣﺸﻂ ﺍﻟﻜﻒ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻣﺸﻂ ﺍﻟﻜﻒ ﺃﻳﻀﹰﺎ ﻣﺆﻟﻒ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺸﺮﺡ ﻭﻗﺪ ﻛﺜﺮﺕ ﻋﻈﺎﻡ ﺍﳌﺸﻂ‬
‫ﻟﻠﻤﻨﺎﻓﻊ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﰲ ﻋﻈﺎﻡ ﺍﻟﺮﺳﻎ ﻭﻟﻜﻦ ﻫﺬﺍ ﺻﻒ ﻭﺍﺣﺪ ﻭﺫﺍﻙ ﺻﻔﺎﻥ ﻭﺇﳕﺎ ﱂ ﳜﻠﻖ ﻫﺬﺍ ﺻﻔﲔ ﻟﺌﻼ ﻳﻄﻮﻝ ﺍﻟﻜﻒ‬
‫ﺟﺪﹰﺍ ﻓﻴﻜﻮﻥ ﻗﺒﻀﻪ ﻭﺍﻫﻴﹰﺎ ﻭﻳﺒﻌﺪ ﻋﻦ ﺍﳍﻴﺌﺔ ﺍﻟﻜﺮﻳﺔ ﻋﻨﺪ ﺍﻟﻘﺒﺾ ﻭﻣﻔﺎﺻﻞ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻋﺴﺮﺓ ﻏﲑ ﻣﻮﺛﻘﺔ‪ .‬ﻭﻗﻮﻟﻪ‪ :‬ﻫﺎﻫﻨﺎ‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻣﻮﺛﻘﺔ ﺍﳌﻔﺎﺻﻞ‪ ،‬ﻳﻌﲏ ﻬﺑﺬﺍ ﺍﻹﻳﺜﺎﻕ ﺑﺎﳌﻔﻬﻮﻡ ﺍﻟﻠﻐﻮﻱ ﻻ ﺍﳌﻌﲎ ﺍﳌﺼﻄﻠﺢ ﻋﻠﻴﻪ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ .‬ﻷﻧﻪ ﻗﺎﻝ ﰲ‬
‫ﺃﻭ ﻝ ﻛﻼﻣﻪ ﰲ ﺍﻟﻌﻈﺎﻡ‪ :‬ﻭﺍﳌﻔﺼﻞ ﺍﻟﻌﺴﺮ ﻏﲑ ﺍﳌﻮﺛﻖ ﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﺣﺮﻛﺔ ﺃﺣﺪ ﺍﻟﻌﻈﻤﲔ ﻭﺣﺪﻩ ﺻﻌﺒﺔ ﻭﻗﻠﻴﻠﺔ ﺍﳌﻘﺪﺍﺭ ﻣﺜﻞ‬
‫ﺍﳌﻔﺼﻞ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﺮﺳﻎ ﻭﺍﳌﺸﻂ ﺃﻭ ﻣﻔﺼﻞ ﻣﺎ ﺑﲔ ﻋﻈﻤﲔ ﻣﻦ ﻋﻈﺎﻡ ﺍﳌﺸﻂ ﻓﻠﺬﻟﻚ ﺣﺮﻛﺔ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺃﻇﻬﺮ ﻛﺜﲑﹰﺍ ﻣﻦ‬
 ‫ﺣﺮﻛﺔ ﻋﻈﺎﻡ ﺍﻟﺮﺳﻎ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﻣﻔﺎﺻﻞ ﻣﺎ ﺑﲔ ﺍﻟﺮﺳﻎ ﻭﺍﳌﺸﻂ ﻣﻮﺛﻘﺔ‪ ،‬ﻓﺈﻥ ﺍﺻﻄﻼﺣﻪ ﺃﻥ ﺍﳌﻔﺼﻞ ﺍﳌﻮﺛﻖ‬
‫ﻫﻮﺍ ﻟﺬﻱ ﺗﻜﻮﻥ ﺣﺮﻛﺔ ﺃﺣﺪ ﻋﻈﻤﻴﻪ ﺧﻔﻴﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﺻﺎﺑﻊ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻷﺻﺎﺑﻊ ﺁﻻﺕ ﺗﻌﲔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﺇﳕﺎ ﺳﻨﺬﻛﺮ ﺑﻌﺪ ﻓﺮﺍﻏﻨﺎ ﻣﻦ ﺷﺮﺡ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻈﺎﻡ ﲝﺜﹰﺎ ﻣﻔﺮﺩﹰﺍ ﰲ ﺍﺧﺘ ﻼﻑ ﺍﳊﻴﻮﺍﻧﺎﺕ ﰲ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻄﺮﻓﻴﺔ‪ .‬ﻭﺍﻟﺬﻱ ﻧﻘﻮﻟﻪ‬
‫ﺍﻵﻥ‪ :‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﻳﺪﺍﻩ ﻋﻠﻰ ﻣﺎ ﻧﺼﻔﻪ ﻣﻦ ﺇﺣﻜﺎﻡ ﺍﻟﺘﺮﻛﻴﺐ‪ ،‬ﻭﻛﺜﺮﺓ ﺟﻬﺎﺕ ﺍﳊﺮﻛﺎﺕ ﻷﻥ ﻣﻠﺒﺴﻪ‪،‬‬
‫ﻭﻣﺄﻛﻠﻪ‪ ،‬ﻭﺳﻼﺣﻪ ﻛﻞ ﺫﻟﻚ ﺻﻨﺎﻋﻲ ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﲤﻜﻦ ﻣﻦ ﻣﺒﺎﺷﺮ ﹰﺓ ﺃﻋﻤﺎﻝ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻩ ﻭﻋﻤﻠﻪ‬
‫ﺑﺬﻟﻚ ﺃﻛﺜﺮﻩ ﺑﺎ ﻟﻴﺪﻳﻦ ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻳﺪﺍﻩ ﺃﻛﺜﺮ ﺇﺣﻜﺎﻣﹰﺎ ﻭﺗﻔﻨﻨﺎﹰ ﰲ ﺍﳊﺮﻛﺎﺕ ﻣﻦ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﳊﻴﻮﺍﻥ ﻭﺃﺻﺎﺑﻊ ﺍﻹﻧﺴﺎﻥ‬
‫ﺇﻥ ﱂ ﺗﻜﻦ ﺫﻭﺍﺕ ﻋﻈﺎﻡ ﱂ ﺗﻜﻦ ﻗﻮﻳﺔ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺫﻭﺍﺕ ﻋﻈﺎﻡ ﻓﺈﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻋﻈﻢ‬
‫ﻭﺍﺣﺪ ﻓﻼ ﻳﻜﻮﻥ ﳍﺎ ﺗﻔﻨﻦ ﻛﺜﲑ ﰲ ﺟﻬﺎﺕ ﺍﳊﺮﻛﺎﺕ‪ ،‬ﺃﻭ ﻣﻦ ﻋﻈﺎﻡ ﻛﺜﲑﺓ ﻓﺄﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﻓﻴﻜﻮﻥ ﺗﺮﻛﻴﺒﻬﺎ ﻭﺍﻫﻴﹰﺎ‬
‫ﺑﻘﺪﺭ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺜﻼﺛﺔ ﺃﻭ ﺃﻗﻞ ﻣﻦ ﺛﻼﺛﺔ ﻓﺘﻜﻮﻥ ﺟﻬﺎﺕ ﺍﳊﺮﻛﺎﺕ ﻭﺗﻔﻨﻨﻬﺎ ﺃﻗﻞ ﺑﻘﺪﺭ ﻣﺎ ﻧﻘﺺ ﻋﻦ ﺍﻟﺜﻼﺛﺔ‪ .‬ﻭﻟﺬﻟﻚ‬
‫ﻛﺎﻥ ﺍﻷﻭﱃ ﺃﻥ ﺗﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻣﻦ ﺛﻼﺛﺔ ﻋﻈﺎﻡ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﻛﻔﻰ ﰲ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺟﻬﺎﺕ ﺍﳊﺮﻛﺎﺕ ﻭﺗﻔﻨﻨﻬﺎ‬
‫ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺳﻼﻣﻴﺎﺕ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﳊﺎﻣﻞ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﻣﻦ ﺍﶈﻤﻮﻝ‪ ،‬ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻛﻞ‬
‫ﺳﻼﻣﻴﺔ ﺃﳕﻠﺔ ﺃﺻﻐﺮ ﳑﺎ ﺩﻭﻬﻧﺎ‪ ،‬ﻭﺭﺃﺱ ﻛﻞ ﺳﻼﻣﻴﺔ ﺃﺻﻐﺮ ﻣﻦ ﻗﺎﻋﺪﻬﺗﺎ‪ ،‬ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺻﻐﺎﺭﹰﺍ ﺟﺪﹰﺍ ﻟﺌﻼ ﺗﺜﻘﻞ ﺍﻷﺻﺎﺑﻊ‬
‫ﻭﺗﻐﻠﻆ ﻓﻴﻌﺴﺮ ﺩﻭﺍﻡ ﺣﺮﻛﺘﻬﺎ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺻﻠﺒﹰﺎ ﻟﺘﻜﻮﻥ ﻗﻮﻳﺔ ﻓﻼ ﺗﻨﻜﺴﺮ ﻋﻨﺪ ﻣﺒﺎﺷﺮﺓ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻠﺒﺔ ﻭﺍﳊﺮﻛﺎﺕ‬
‫ﺍﻟﻘﻮﻳﺔ‪ ،‬ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻗﺎﻋﺪﺓ ﺍﻟﺘﺠﻮﻳﻒ ﻭﺍﳌﺦ ﻷﺟﻞ ﺇﻓﺮﺍﻁ ﺻﻐﺮﻫﺎ‪ ،‬ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺘﺪﻳﺮﺓ ﻟﺘﺒﻌﺪ ﻋﻦ ﻣﻨﺎﻝ‬
‫ﺍﻵﻓﺎﺕ‪ .‬ﻭﱂ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﳏﺪﺑﺔ ﻣﻦ ﺩﺍﺧﻞ ﻟﺌﻼ ﺗﻔﻮﺕ ﺟﻮﺩﺓ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ﻷﻥ ﺍﳌﻘﻌﺮ ﺃﻋﻮﻥ ﻋﻠﻰ ﺟﻮﺩﺓ‬
‫ﺍﻟﻘﺒﺾ ﺑﺴﺒﺐ ﺟﻮﺩﺓ ﺍﺷﺘﻤﺎﻟﻪ ﻭﻛﺬﻟﻚ ﻫﻮ ﺃﺟﻮﺩ ﻓﻴﻤﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﺍﳊﺮﻛﺎﺕ ﺍﻟﺪﻟﻚ ﻭﺍﻟﻐﻤﺰ ﻭﳓﻮ ﺫﻟﻚ ﻓﺨﻠﻘﺖ‬
‫ﻣﻘﻌﺮﺓ ﻣﻦ ﺩﺍﺧﻞ ﳏﺪﺑﺔ ﻣﻦ ﺧﺎﺭﺝ ﻟﻔﻘﺪﺍﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﻫﺬﻩ ﺍﻷﻏﺮﺍﺽ ﻣﻦ ﺧﺎﺭﺝ ﻣﻊ ﺃﻥ ﺍﶈﺪﺏ ﳑﺎ ﺗﻘﻞ ﻣﻌﻪ ﻋﺮﻭﺽ‬
‫ﺍﻵﻓﺎﺕ ﻭﺃﺻﱪ ﻋﻠﻰ ﻣﻼﻗﺎﺓ ﺍﳌﺼﺎﺩﻣﺎﺕ‪ ،‬ﻭﺧﻠﻘﺖ ﻣﺴﺘﻘﻴﻤﺔ ﻷﻥ ﺫﻟﻚ ﺃﻣﻜﻦ ﰲ ﺍﻷﻋﻤﺎﻝ ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﻣﻌﻘﻔﺔ ﱂ ﳝﻜﻦ‬
‫ﺍﺷﺘﻤﺎﳍﺎ ﳉﻤﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﻋﻠﻰ ﺫﻭﺍﺕ ﺍﻷﺣﺠﺎﻡ ﺍﻟﻜﺒﺎﺭ ﻭﱂ ﳚﻌﻞ ﻟﺒﻌﻀﻬﺎ ﻋﻨﺪ ﺑﻌﺾ ﲢﺪﻳﺐ ﻟﺌﻼ ﻳﻌﺮﺽ ﺑﻴﻨﻬﻤﺎ ﺧﻠﻞ ﳝﻨﻊ‬
‫ﻣﻦ ﺿﺒﻂ ﺍﻟﺴﻴﺎﻻﺕ ﻭﺍﻷﺷﻴﺎﺀ ﺍﳌﻔﺮﻃﺔ ﺍﻟﺼﻐﺮ‪ ،‬ﻭﺧﻠﻖ ﻟﻠﺨﻨﺼﺮ ﻭﺍﻹﻬﺑﺎﻡ ﲢﺪﻳﺐ ﻣﻦ ﻏﲑ ﺟﻬﺔ ﺍﻷﺻﺎﺑﻊ ﻟﺘﻜﻮﻥ ﺍﻟﻴﺪ ﻋﻨﺪ‬
‫ﺍﻟﻘﺒﺾ ﻣﺴﺘﺪﻳﺮﺓ ﻓﻴﻜﻮﻥ ﺃﻭ ﺳﻊ ﻭﺃﺑﻌﺪ ﻋﻦ ﻗﺒﻮﻝ ﺍﻵﻓﺎﺕ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺍﻟﻠﺤﻢ ﺍﻟﺬﻱ ﻋﻠﻴﻬﺎ ﺃﻥ ﻳﺪﻋﻤﻬﺎ ﻓﻼ ﻳﻜﻮﻥ ﺗﺮﻛﻴﺒﻬﺎ‬
‫ﻭﺍﻫﻴﹰﺎ ﻭﺃﻛﺜﺮ ﺫﻟﻚ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﺴﻄﺢ ﻟﻴﻜﻮﻥ ﻟﺬﻟﻚ ﺍﻟﺴﻄﺢ ﺃﻥ ﻳﺘﺸﻜﻞ ﺑﺸﻜﻞ ﺍﳌﻘﺒﻮﺽ ﻓﻴﻜﻮﻥ ﺍﺷﺘﻤﺎﻟﻪ ﻋﻠﻴﻪ ﺃﰎ ﻭﺃﻗﻠﻪ‬
‫ﻣﻦ ﺧﺎﺭﺝ ﻟﻔﻘﺪﺍﻥ ﻫﺬﺍ ﺍﻟﻐﺮﺽ ﻫﻨﺎﻙ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﺍﻟﻀﺮﺭ ﲞﺎﺭﺟﻬﺎ ﺃﻛﺜﺮ ﺇﻳﻼﻣﹰﺎ ﻋﻨﺪ ﺍﻟﻠﻜﻢ ﻭﳓﻮﻩ‪ .‬ﻭﻟﺌﻼ ﻳﺰﺩﺍﺩ ﺛﻘﻠﻬﺎ‬
‫ﻓﺘﻀﻌﻒ ﺣﺮﻛﺎﻬﺗﺎ ﻭﺃﻣﺎ ﰲ ﺟﺎﻧﱯ ﺍﻷﺻﺎﺑﻊ ﻓﺈﻥ ﺍﻟﻠﺤﻢ ﺑﻘﺪﺭ ﻭﺳﻂ ﺃﻣﺎ ﻧﻘﺼﺎﻧﻪ ﻋﻦ ﺍﻟﺒﺎﻃﻦ ﻓﻠﻔﻘﺪﺍﻥ ﺍﻟﻐﺮﺽ ﻣﻨﻪ ﻭﺃﻣﺎ‬
‫ﺯﻳﺎﺩﺗﻪ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻈﺎﻫﺮ ﻓﻠﻴﺴﺪ ﺍﳋﻠﻞ ﺍﻟﺬﻱ ﻗﺪ ﻳﻘﻊ ﺑﲔ ﺍﻷﺻﺎﺑﻊ ﻓﻴﺠﻮﺩ ﻗﺒﺾ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻐﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﺍﻟﺴﻴﺎﻟﺔ ﻭﳍﺬﺍ‬
‫ﻭﰲ ﳊﻢ ﺍﻷﻧﺎﻣﻞ ﻟﻴﺠﻮﺩ ﺳﺪﻩ ﳌﺎ ﳛﺪﺙ ﻣﻦ ﺍﳋﻠﻞ ﻋﻨﺪ ﺭﺅﻭﺳﻬﺎ ﺣﺎﻟﺔ ﺍﻟﻘﺒﺾ ﻭﻟﻴﺠﻮﺩ ﺇﻣﺴﺎﻙ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻐﲑﺓ ﺟﺪﹰﺍ ﻷﻥ‬
‫ﺍﻟﻠﺤﻢ ﻳﺘﺸﻜﻞ ﺑﺸﻜﻞ ﺫﻟﻚ ﺍﳌﻤﺴﻮﻙ ﻭﳛﻔﻈﻪ ﻋﻦ ﺍﻟﺴﻘﻮﻁ ﻭﻟﺬﻟﻚ ﻻ ﳚﻮﺩ ﺇﻣﺴﺎﻙ ﻣﺎ ﺻﻐﺮ ﺑﺮﺅﻭﺱ ﺍﻷﻇﻔﺎﺭ‪ ،‬ﻭﳌﺎ‬
 ‫ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﲨﻠﺔ ﺍﻟﻴﺪ ﻋﻨﺪ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﻫﻴﺌﺔ ﻣﺴﺘﺪﻳﺮﺓ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺳﻄﻰ ﻣﻨﻬﺎ ﺃﻋﻈﻢ ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﻠﻴﻬﺎ ﻣﻦ‬
‫ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻭﺻﻐﺮﺕ ﺍﻷﻃﺮﺍﻑ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﳍﻴﺌﺔ ﺗﻠﺰﻣﻬﺎ ﺍﻻﺳﺘﺪﺍﺭﺓ ﺣﺎﻝ ﺍﻟﻘﺒﺾ ﻭﻟﻮ ﺧﻠﻘﺖ ﻋﻠﻰ ﻃﻮﻝ ﻭﺍﺣﺪ ﻟﺰﻡ ﺫﻟﻚ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻟﻘﺒﺾ ﻏﲑ ﻣﺘﺴﺎﻭﻳﺔ ﻭﺿﻊ ﺍﻷﻃﺮﺍﻑ ﻓﺘﺒﻘﻰ ﻋﻨﺪ ﻃﺮﻑ ﺍﻟﻮﺳﻄﻰ ﺧﻠﻞ ﻛﺒﲑ‪ ،‬ﻭﺩﻭﻧﻪ ﻋﻨﺪ ﺃﻃﺮﺍﻑ ﻣﺎ‬
‫ﻳﻠﻴﻬﺎ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻭﳌﺎ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺳﻄﻰ ﺃﻃﻮﻝ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﺎﻣﻬﺎ ﺃﻃﻮﻝ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻗﺼﲑﹰﺍ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻭﺿﻌﻪ ﻋﻠﻰ ﺻﻒ ﺍﻟﻄﻮﻳﻞ ﻛﻤﺎ ﰲ ﺍﳋﻨﺼﺮ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﺎﻣﻪ ﺃﺻﻐﺮ ﻭﺃﻣﺎ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻛﺎﻹﻬﺑﺎﻡ‬
‫ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻧﻔﺴﻬﺎ ﻃﻮﻳﻠﺔ ﻭﻋﻈﺎﻣﻬﺎ ﻃﻮﺍ ﹰﻻ ﻟﻜﻦ ﲞﺮﻭﺝ ﻣﻮﺿﻊ ﺃﺻﻠﻬﺎ ﻋﻦ ﺍﻟﺼﻒ ﺇﱃ ﺃﺳﻔﻞ ﺗﻜﻮﻥ ﰲ ﺣﻜﻢ‬
‫ﺍﻟﻘﺼﲑﺓ‪ ،‬ﻭﺍﻟﻘﺼﲑﺓ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﻭﺧﻠﻘﺖ ﺍﻟﺒﻨﺼﺮ ﺃﻃﻮﻝ ﻣﻦ ﺍﻟﺴﺒﺎﺑﺔ ﻷﻥ ﺍﻟﺴﺒﺎﺑﺔ ﻳﻜﻮﻥ ﻃﺮﻓﻬﺎ ﻋﻨﺪ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﺍﻟﻠﺤﻢ‬
‫ﺍﻟﻨﺎﺗﺊ ﺑﻘﺮﺏ ﺃﺻﻞ ﺍﻹﻬﺑﺎﻡ ﻭﺍﻟﺴﺒﺎﺑﺔ ﻳﻜﻮﻥ ﻃﺮﻓﻬﺎ ﺣﻴﻨﺌﺬ ﺑﲔ ﺍﻟﻠﺤﻤﲔ ﺍﻟﻨﺎﺑﺘﲔ ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﲝﺬﺍﺀ‬
‫ﻫﺬﻩ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﻭﱂ ﳚﻌﻞ ﻟﺒﻌﺾ ﺍﻷﺻﺎﺑﻊ ﻋﻨﺪ ﺑﻌﺾ ﻓﺮﺟﺔ ﻛﺒﲑﺓ ﺇﻻ ﺍﻹﻬﺑﺎﻡ‪ .‬ﻓﺈﻧﻪ ﺃﺑﻌﺪ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﺻﺎﺑﻊ ﺍﻷﺭﺑﻊ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻧﻪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺻﺎﺑﻊ ﻣﻦ ﻛﻞ ﺟﻬﺔ ﺣﱴ ﺗﻜﻮﻥ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﳌﻘﺒﻮﺽ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ .‬ﻭﻟﻜﻦ ﻛﺎﻥ‬
‫ﻳﻠﺰﻡ ﺫﻟﻚ ﺛﻘﻞ ﺍﻟﻜﻒ‪ ،‬ﻭﺃﻥ‬

‫ﺗﻜﻮﻥ ﺍﺳﺘﺪﺍﺭﺓ ﺍﻟﻴﺪ ﲜﻤﻠﺘﻬﺎ ﻋﻠﻰ ﺍﳌﺴﺘﺪﻳﺮﺍﺕ ﻭﳓﻮﻫﺎ ﻏﲑ ﺟﻴﺪﺓ ﻓﺨﻠﻔﺖ ﺍﻹﻬﺑﺎﻡ ﻗﺎﺋﻤﺔ ﻣﻘﺎﻡ ﺃﺻﺎﺑﻊ ﻣﻘﺎﺑﻠﺔ ﳍﺬﻩ ﺍﻷﺭﺑﻊ‬
‫ﻭﻣﻊ ﺃﻧﻪ ﻻ ﻳﻠﺰﻣﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻷﺻﺎﺑﻊ ﺍﻷﺭﺑﻊ ﺇﺫﺍ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺍﳌﻘﺒﻮﺽ ﻣﻦ ﺟﻬﺔ ﻗﺎﻭﻣﻬﺎ ﺍﻹﻬﺑﺎﻡ ﻣﻦ ﺍﳉﻬﺔ‬
‫ﺍﳌﻘﺎﺑﻠﺔ ﳍﺎ ﻓﻘﺎﻡ ﻣﻘﺎﻡ ﺃﺻﺎﺑﻊ ﻣﻮﺿﻮﻋﺔ ﰲ ﺍﳉﻬﺔ ﺍﳌﻘﺎﺑﻠﺔ ﳍﺬﻩ ﺍﻷﺻﺎﺑﻊ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺎ ﺑﻴﻨﻬﺎ ﻣﺘﺒﺎﻋﺪﹰﺍ‬
‫ﻟﻴﻜﻮﻥ ﰲ ﺟﻬﺔ ﻛﺎﳌﻘﺎﺑﻠﺔ ﳍﺬﻩ ﺍﻷﺭﺑﻊ ﻭﻟﺬﻟﻚ ﺧﻠﻘﺖ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﳌﺨﺼﻮﺹ ﻭﱂ ﺗﺮﺑﻂ ﺑﺎﳌﺸﻂ‪ ،‬ﻭﺇﻻ ﱂ ﺗﻜﻦ ﰲ ﺫﻟﻚ‬
‫ﺍﳌﻮﺿﻊ ﺑﻞ ﻛﺎﻧﺖ ﺗﻜﻮﻥ ﻗﺮﻳﺒﺔ ﻣﻦ ﻣﻮﺿﻊ ﺍﻷﺭﺑﻊ ﻓﻼ ﻳﺘﻢ ﺫﻟﻚ ﺍﻟﻐﺮﺽ ﻭﳍﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﺎﺋﺪﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﺃﻬﻧﺎ‬
‫ﺗﻜﻮﻥ ﻛﺎﻟﺼﻤﺎﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻐﻄﻰ ﺑﻪ ﺍﻵﻧﻴﺔ ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﺻﺎﺑﻊ ﺍﻷﺧﺮﻯ ﺇﺫﺍ ﻗﺒﻀﺖ ﻋﻠﻰ ﺷﻲﺀ ﺑﻘﻲ ﺃﻋﻼﻫﺎ ﻭﻫﻮ ﻋﻨﺪ‬
‫ﺟﺎﻧﺐ ﺍﻟﺴﺒﺎﺑﺔ ﻣﻔﺘﻮﺣﹰﺎ ﻓﻴﻜﻮﻥ ﺍﻹﻬﺑﺎﻡ ﺇﺫﺍ ﺟﻌﻠﺖ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻛﺎﻟﻐﻄﺎﺀ ﻭﺍﻟﺴﺎﺗﺮ ﻟﻠﻤﻘﺒﻮﺽ ﻭﻓﺎﺋﺪﺓ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﱵ‬
‫ﰲ ﻣﻔﺎﺻﻞ ﺍﻷﺻﺎﺑﻊ ﻭﻏﲑﻫﺎ ﺃﻥ ﲤﻨﻊ ﺟﻔﺎﻑ ﻋﻈﺎﻣﻬﺎ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﻛﻮﻥ ﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺔ ﻟﺰﺟﺔ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺑﺂﻟﺔ ﻣﺮﺧﻴﺔ ﻭﻟﺌﻼ‬
‫ﺗﺘﺤﻠﻞ ﻟﻮ ﻛﺎﻧﺖ ﻣﺎﺋﻴﺔ‪ .‬ﻭﻓﺎﺋﺪﺓ ﺍﻷﻏﺸﻴﺔ ﺍﻟﻐﻀﺮﻭﻓﻴﺔ ﺃﻥ ﲤﻨﻊ ﺍﺣﺘﻜﺎﻙ ﺍﻟﻌﻈﺎﻡ ﺑﺴﺒﺐ ﺩﻭﺍﻡ ﺣﺮﻛﺘﻬﺎ ﻭﻓﺎﺋﺪﺓ ﺍﻟﻌﻈﺎﻡ‬
‫ﺍﻟﺴﻤﺴﻤﺎﻧﻴﺔ ﺃﻥ ﲢﻔﻆ ﻭﺿﻊ ﻛﻞ ﺳﻼﻣﻴﺔ ﻟﺌﻼ ﲤﻴﻞ ﺇﱃ ﺟﻬﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﺧﺘﺼﺖ ﻣﻔﺎﺻﻞ ﺍﻟﺴﻼﻣﻴﺎﺕ ﺑﺬﻟﻚ ﻷﻬﻧﺎ ﺃﺭﻳﺪ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺳﻠﺴﻠﺔ ﻓﻠﻢ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺯﻭﺍﺋﺪﻫﺎ ﺷﺪﻳﺪﺓ ﺍﻟﻐﻮﺹ ﰲ ﻧﻘﺮﻫﺎ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﺒﻘﻰ ﺑﲔ ﺃﻃﺮﺍﻓﻬﺎ ﺧﻠﻞ ﻛﺜﲑ ﳜﺸﻰ‬
‫ﻣﻴﻞ ﺍﻟﻌﻈﺎﻡ ﺇﱃ ﺍﳉﻬﺎﺕ ﻓﻴﻜﻮﻥ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻫﻴﺎﹰ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻣﻞﺀ ﺃﻛﺜﺮ ﺫﻟﻚ ﺍﳋﻠﻞ ﺑﺎﻟﻐﻀﺎﺭﻳﻒ ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﳌﻔﺎﺻﻞ‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﻭﺫﻟﻚ ﻟﺌﻼ ﻳﺜﻘﻞ ﺍﻷﺻﺎﺑﻊ ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﻬﺑﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻷﻥ ﻫﺬﻩ ﻣﻊ ﺣﻔﻈﻬﺎ ﻟﻮ ﺿﻊ ﺍﻟﺴﻼﻣﻴﺎﺕ ﺧﻔﻴﻔﺔ ﻷﻬﻧﺎ‬
‫ﺗﻜﻮﻥ ﻣﻨﻔﺮﺟﺔ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﻣﻔﺼﻞ ﺃﺭﺑﻌﺔ ﻟﺘﻤﻨﻊ ﺍﳌﻴﻞ ﺇﱃ ﺍﳉﻬﺎﺕ ﻛﻠﻬﺎ ﻭﻫﺬﺍ ﺗﻘﺮﻳﺮ ﻣﺎ ﻗﺎﻟﻮﻩ ﻭﻋﻨﺪﻱ ﺃﻥ‬
‫ﻫﺬﻩ ﺍ ﻟﻌﻈﺎﻡ ﻻ ﻭﺟﻮﺩ ﳍﺎ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬ﻥ ﺍﺳﺘﺪﺍﺭﺓ ﺍﻟﻴﺪ ﲜﻤﻠﺘﻬﺎ ﻋﻠﻰ ﺍﳌﺴﺘﺪﻳﺮﺍﺕ ﻭﳓﻮﻫﺎ ﻏﲑ ﺟﻴﺪﺓ ﻓﺨﻠﻔﺖ‬
‫ﺍﻹﻬﺑﺎﻡ ﻗﺎﺋﻤﺔ ﻣﻘﺎﻡ ﺃﺻﺎﺑﻊ ﻣﻘﺎﺑﻠﺔ ﳍﺬﻩ ﺍﻷﺭﺑﻊ ﻭﻣﻊ ﺃﻧﻪ ﻻ ﻳﻠﺰﻣﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻷﺻﺎﺑﻊ ﺍﻷﺭﺑﻊ ﺇﺫﺍ ﺍﺷﺘﻤﻠﺖ‬
‫ﻋﻠﻰ ﺍﳌﻘﺒﻮﺽ ﻣﻦ ﺟﻬﺔ ﻗﺎﻭﻣﻬﺎ ﺍﻹﻬﺑﺎﻡ ﻣﻦ ﺍﳉﻬﺔ ﺍﳌﻘﺎﺑﻠﺔ ﳍﺎ ﻓﻘﺎﻡ ﻣﻘﺎﻡ ﺃﺻﺎﺑﻊ ﻣﻮﺿﻮﻋﺔ ﰲ ﺍﳉﻬﺔ ﺍﳌﻘﺎﺑﻠﺔ ﳍﺬﻩ ﺍﻷﺻﺎﺑﻊ‬
‫ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺎ ﺑﻴﻨﻬﺎ ﻣﺘﺒﺎﻋﺪﹰﺍ ﻟﻴﻜﻮﻥ ﰲ ﺟﻬﺔ ﻛﺎﳌﻘﺎﺑﻠﺔ ﳍﺬﻩ ﺍﻷﺭﺑﻊ ﻭﻟﺬﻟﻚ ﺧﻠﻘﺖ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‬
‫ﺍﳌﺨﺼﻮﺹ ﻭﱂ ﺗﺮﺑﻂ ﺑﺎﳌﺸﻂ‪ ،‬ﻭﺇﻻ ﱂ ﺗﻜﻦ ﰲ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺑﻞ ﻛﺎﻧﺖ ﺗﻜﻮﻥ ﻗﺮﻳﺒﺔ ﻣﻦ ﻣﻮﺿﻊ ﺍﻷﺭﺑﻊ ﻓﻼ ﻳﺘﻢ ﺫﻟﻚ‬
‫ﺍﻟﻐﺮﺽ ﻭﳍﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﺎﺋﺪﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﺃﻬﻧﺎ ﺗﻜﻮﻥ ﻛﺎﻟﺼﻤﺎﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻐﻄﻰ ﺑﻪ ﺍﻵﻧﻴﺔ ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﺻﺎﺑﻊ‬
‫ﺍﻷﺧﺮﻯ ﺇﺫﺍ ﻗﺒﻀﺖ ﻋﻠﻰ ﺷﻲﺀ ﺑﻘﻲ ﺃﻋﻼﻫﺎ ﻭﻫﻮ ﻋﻨﺪ ﺟﺎﻧﺐ ﺍﻟﺴﺒﺎﺑﺔ ﻣﻔﺘﻮﺣﹰﺎ ﻓﻴﻜﻮﻥ ﺍﻹﻬﺑﺎﻡ ﺇﺫﺍ ﺟﻌﻠﺖ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺍﳌﻮﺿﻊ ﻛﺎﻟﻐﻄﺎﺀ ﻭﺍﻟﺴﺎﺗﺮ ﻟﻠﻤﻘﺒﻮﺽ ﻭﻓﺎﺋﺪﺓ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﱵ ﰲ ﻣﻔﺎﺻﻞ ﺍﻷﺻﺎﺑﻊ ﻭﻏﲑﻫﺎ ﺃﻥ ﲤﻨﻊ ﺟﻔﺎﻑ ﻋﻈﺎﻣﻬﺎ‪ ،‬ﻭﻓﺎﺋﺪﺓ‬
 ‫ﻛﻮﻥ ﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺔ ﻟﺰﺟﺔ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺑﺂﻟﺔ ﻣﺮﺧﻴﺔ ﻭﻟﺌﻼ ﺗﺘﺤﻠﻞ ﻟﻮ ﻛﺎﻧﺖ ﻣﺎﺋﻴﺔ‪ .‬ﻭﻓﺎﺋﺪﺓ ﺍﻷﻏﺸﻴﺔ ﺍﻟﻐﻀﺮﻭﻓﻴﺔ ﺃﻥ ﲤﻨﻊ‬
‫ﺍﺣﺘﻜﺎﻙ ﺍﻟﻌﻈﺎﻡ ﺑﺴﺒﺐ ﺩﻭﺍﻡ ﺣﺮﻛﺘﻬﺎ ﻭﻓﺎﺋﺪﺓ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺴﻤﺴﻤﺎﻧﻴﺔ ﺃﻥ ﲢﻔﻆ ﻭﺿﻊ ﻛﻞ ﺳﻼﻣﻴﺔ ﻟﺌﻼ ﲤﻴﻞ ﺇﱃ ﺟﻬﺔ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺍﺧﺘﺼﺖ ﻣﻔﺎﺻﻞ ﺍﻟﺴﻼﻣﻴﺎﺕ ﺑﺬﻟﻚ ﻷﻬﻧﺎ ﺃﺭﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﺳﻠﺴﻠﺔ ﻓﻠﻢ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺯﻭﺍﺋﺪﻫﺎ ﺷﺪﻳﺪﺓ ﺍﻟﻐﻮﺹ ﰲ ﻧﻘﺮﻫﺎ‬
‫ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﺒﻘﻰ ﺑﲔ ﺃﻃﺮﺍﻓﻬﺎ ﺧﻠﻞ ﻛﺜﲑ ﳜﺸﻰ ﻣﻴﻞ ﺍﻟﻌﻈﺎﻡ ﺇﱃ ﺍﳉﻬﺎﺕ ﻓﻴﻜﻮﻥ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻫﻴﺎﹰ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻣﻞﺀ ﺃﻛﺜﺮ‬
‫ﺫﻟﻚ ﺍﳋﻠﻞ ﺑﺎﻟﻐﻀﺎﺭﻳﻒ ﻛﻤﺎ ﰲ ﺳﺎﺋﺮ ﺍﳌﻔﺎﺻﻞ ﺍﻟﺴﻠﺴﻠﺔ ﻭﺫﻟﻚ ﻟﺌﻼ ﻳﺜﻘﻞ ﺍﻷﺻﺎﺑﻊ ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﻬﺑﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻷﻥ‬
‫ﻫﺬﻩ ﻣﻊ ﺣﻔﻈﻬﺎ ﻟﻮ ﺿﻊ ﺍﻟﺴﻼﻣﻴﺎﺕ ﺧﻔﻴﻔﺔ ﻷﻬﻧﺎ ﺗﻜﻮﻥ ﻣﻨﻔﺮﺟﺔ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﻣﻔﺼﻞ ﺃﺭﺑﻌﺔ ﻟﺘﻤﻨﻊ ﺍﳌﻴﻞ ﺇﱃ‬
‫ﺍﳉﻬﺎﺕ ﻛﻠﻬﺎ ﻭﻫﺬﺍ ﺗﻘﺮﻳﺮ ﻣﺎ ﻗﺎﻟﻮﻩ ﻭﻋﻨﺪﻱ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻻ ﻭﺟﻮﺩ ﳍﺎ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻣﻨﻔﻌﺔ ﺍﻟﻈﻔﺮ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻈﻔﺮ ﺧﻠﻖ ﳌﻨﺎﻓﻊ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﺫﻛﺮ ﻫﺎﻫﻨﺎ ﻟﻠﻈﻔﺮ ﺃﺭﺑﻊ ﻣﻨﺎﻓﻊ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺳﻨﺪﹰﺍ ﻟﻸﳕﻠﺔ ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻧﻪ ﻟﻮ ﻻ ﺍﻟﻈﻔﺮ ﻟﻜﺎﻥ ﻃﺮﻑ‬
‫ﺍﻷﳕﻠﺔ ﻋﻨﺪ ﺍﻟﺸﺪ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻳﻨﻀﻐﻂ ﻭﳝﻴﻞ ﺇﱃ ﺧﺎﺭﺝ ﻓﻴﻬﻦ ﺍﻟﺸﺪ ﻻ ﳏﺎﻟﺔ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﻟﻘﻂ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﳊﻢ ﺍﻷﻧﺎﻣﻞ ﺍﻟﻠﻴﻨﺔ ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﺿﺒﻄﻬﺎ ﲞﻼﻑ ﺍﻟﻈﻔﺮ‪.‬‬

‫ﻭﺛﺎﻟﺜﺘﻬﺎ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺍﳊﻚ ﻭﺍﻟﺘﻨﻘﻴﺔ‪ .‬ﺃﻣﺎ ﺍﳊﻚ ﻓﻸﻧﻪ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺻﻼﺑﺔ ﻭﺃﻣﺎ ﺍﻟﺘﻨﻘﻴﺔ ﻓﻸﻬﻧﺎ ﺇﳕﺎ ﺗﺘﻢ ﺑﺄﺧﺬ ﺍﻷﺷﻴﺎﺀ‬
‫ﺍﻟﺼﻐﲑﺓ ﻋﻦ ﺍﳉﻠﺪ ﻭﳓﻮﻩ ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺸﻲﺀ ﺻﻠﺐ‪.‬‬
‫ﻭﺭﺍﺑﻌﺘﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﺳﻼﺣﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﳋﺪﺵ ﻭﳓﻮﻩ‪.‬‬
‫ﻭﺃﻗﻮﻝ ﺇﻥ ﻟﻪ ﻣﻨﺎﻓﻊ ﺃﺧﺮﻯ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺣﻞ ﺍﻟﻌﻘﺪ ﺍﻟﻘﻮﻳﺔ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺃﻥ ﻳﺸﻖ ﺑﻪ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻳﻘﻄﻊ ﺑﻪ ﻣﺎ ﻳﻬﻮﻥ ﻗﻄﻌﻪ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺫﻟﻚ ﺑﻠﺤﻢ ﺍﻷﻧﺎﻣﻞ‪.‬‬
‫ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺯﻳﻨﺔ ﻷﻧﻪ ﳏﺴﻦ ﺷﻜﻞ ﺍﻷﺻﺎﺑﻊ ﺇﺫ ﻟﻮ ﻻﻩ ﻟﻜﺎﻥ ﺷﻜﻠﻬﺎ ﻣﺴﺘﻘﺒﺤﺎﹰ‪ ،‬ﻭﺍﻷﻇﻔﺎﺭ ﺩﺍﺋﻤﺔ ﺍﻟﻨﺸﻮﺀ‬
‫ﻭﻧﺸﻮﺅﻫﺎ ﻟﻴﺲ ﰲ ﲨﻴﻊ ﺍﻷﻗﻄﺎﺭ ﺑﻞ ﰲ ﻃﻮﳍﺎ ﻓﻘﻂ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺗﻜﻮﻬﻧﺎ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﺍﻷﺭﺿﻴﺔ ﺍﻟﱵ ﺗﺪﻓﻊ ﺇﱃ ﺍﻷﻃﺮﺍﻑ‬
‫ﻭﻣﺎ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﻳﺪﻓﻊ ﻣﺎ ﺃﻣﺎﻣﻪ ﺣﱴ ﳝﺘﺪ ﻭﻳﻄﻮﻝ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﺮﺗﻔﻊ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﻛﺎﻟﺒﻴﺎﺽ ﻭﳓﻮﻩ ﺇﱃ ﺃﻥ ﺗﺰﻭﻝ‬
‫ﺑﺎﻟﻘﻄﻊ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻨﺸﻮﺀ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺯﺩﻳﺎﺩ ﺑﺎﻟﻐﺬﺍﺀ ﳌﺎ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺗﻜﻮﻬﻧﺎ ﻫﻮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻀﻮﻝ‬
‫ﻭﻫﺬﻩ ﺍﻟﻔﻀﻮﻝ ﺗﻮﺟﺪ ﰲ ﲨﻴﻊ ﺍﻷﺳﻨﺎﻥ ﻻ ﺟﺮﻡ ﻛﺎﻧﺖ ﺗﻌﻮﺩ ﺑﻌﺪ ﺍﻻﺋﺘﻼﻡ ﰲ ﲨﻴﻊ ﺍﻷﺳﻨﺎﻥ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻈﻢ ﺍﻟﻌﺎﻧﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺇﻥ ﻋﻨﺪ ﺍ ﻟﻌﺠﺰ ﻋﻈﻤﲔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻟﻴﺲ ﻟﻪ ﺍﺳﻢ ﻣﻮﺿﻮﻉ ﻟﻪ ﺃﻋﲏ ﲜﻤﻠﺘﻪ ﻭﺃﻣﺎ ﻋﻈﻢ ﺍﻟﻌﺎﻧﺔ ﻓﻬﻮ ﺍﺳﻢ ﳉﺰﺀ ﻫﺬﺍ ﺍﻟﻌﻈﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬
‫ﻣﻦ ﻗﺪﺍﻡ‪ .‬ﻭﺇﳕﺎ ﻳﺴﻤﻰ ﻫﺬﺍ ﻋﻈﻢ ﺍﻟﻌﺎﻧﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺗﺴﻤﻴﺔ ﺍﻟﻜﻞ ﺑﺎﺳﻢ ﺍﳉﺰﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻣﺆﻟﻒ ﻣﻦ ﻋﻈﻤﲔ ﻳﺘﺼﻼﻥ‬
 ‫ﻣﻦ ﻗﺪﺍﻡ ﲟﻔﺼﻞ ﻣﻮﺛﻖ‪ ،‬ﻭﳘﺎ ﻫﻨﺎﻙ ﺭﻗﻴﻘﺎﻥ ﻣﺜﻘﻮﺑﺎﻥ ﻭﻳﺘﺼﻼﻥ ﻣﻦ ﺧﻠﻒ ﺑﻌﻈﻢ ﺍﻟﻌﺠﺰ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻈﻢ ﺍﻟﻌﺮﻳﺾ ﻓﺮﻏﻨﺎ ﻣﻦ‬
‫ﺗﻌﺮﻳﻔﻪ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺯﺍﺋﺪﺗﺎﻥ ﻋﻈﻤﻴﺘﺎﻥ ﻗﺎﺋﻤﺘﺎﻥ ﻳﺘﺼﻞ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻌﻈﻤﲔ ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﺃﺟﺰﺍﺀ ﻫﺬﻳﻦ ﺍﻟﻌﻈﻤﲔ ﺍﺳﻢ ﳜﺼﻪ‪ .‬ﻓﺎﳉﺰﺀ ﺍﻟﻌﺮﻳﺾ ﻣﻨﻪ ﺍﳌﺴﻤﻰ ﺑﺎﳊﺮﻗﻔﺔ ﻭﻋﻈﻢ ﺍﳋﺎﺻﺮﺓ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﰲ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻭﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟﻌﺮﻳﺾ ﻣﻨﻪ ﺍﳌﺮﺗﻔﻊ‪ ،‬ﻭﺣﻖ ﺍﻟﻔﺨﺬ ﻓﻴﻪ ﺍﻟﺘﻘﻌﲑ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﻓﻴﻪ ﺭﺃﺱ ﺍﻟﻔﺨﺬ‪ ،‬ﻭﻫﻮ ﻋﻈﻴﻢ ﻟﻴﺘﺴﻊ‬
‫ﻟﺬﻟﻚ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﳉﻤﻠﺔ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻓﻮﺍﺋﺪ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻛﺎﻷﺳﺎﺱ ﳌﺎ ﻓﻮﻗﻪ‪ ،‬ﻭﺍﳊﺎﻣﻞ ﺍﻟﻨﺎﻗﻞ ﳌﺎ ﲢﺘﻪ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ ﺃﻥ ﺗﻮﺿﻊ ﻋﻠﻴﻬﺎ ﺃﻋﻀﺎﺀ ﻛﺮﳝﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﺍﳌﺜﺎﻧﺔ‪ ،‬ﻭﺃﻭﻋﻴﺔ ﺍﳌﲎ ﻭﺍﳌﻌﺎﺀ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﻃﺮﻓﻪ ﻓﺘﻜﻮﻥ ﻣﺴﺘﻨﺪﺓ‬
‫ﺇﻟﻴﻪ ﻣﺮﺑﻮﻃﺔ ﺑﻪ‪.‬‬
‫ﻼ ﳌﺎ ﰲ ﺍﻟﺒﻄﻦ ﻣﻦ ﺍﻷﻣﻌﺎﺀ ﻭﺍﻟﺜﺮﺏ ﻟﺌﻼ ﻳﻨﺰﻝ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻋﻦ ﻣﻮﺿﻌﻪ‪.‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻘ ﹰ‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﻳﻮﻗﻲ ﺍﻷﻋﻀﺎﺀ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﺩﺍﺧﻠﻪ ﻣﻦ ﻭﺻﻮﻝ ﺿﺮﺭ ﺍﻟﺼﺪﻣﺎﺕ ﻭﳓﻮﻫﺎ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺼﻞ ﺍ ﻟﻔﺨﺬ‪.‬‬
‫ﻭﺳﺎﺩﺳﻬﺎ‪ :‬ﺃﻥ ﳛﺴﻦ ﺑﺴﺒﺒﻪ ﺷﻜﻞ ﺧﺼﺮ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻜﻮﻥ ﻗﻮﺍﻣﻪ ﻣﺴﺘﺤﺴﻨﹰﺎ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻨﺘﻘﻞ ﺍﻟﺒﺪﻥ ﻣﻦ ﺿﻴﻖ ﺍﳋﺼﺮ‬
‫ﺇﱃ ﺛﺨﺎﻧﺔ ﺍﻟﻌﺠﺰ‪ ،‬ﻭﻣﺎ ﻳﺘﺼﻞ ﻬﺑﺎ ﺑﻌﺪ ﺳﻌﺔ ﻣﺎ ﺑﲔ ﻋﻈﻤﻲ ﺍﳋﺎﺻﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻛﻼﻡ ﻛﻠﻲ ﰲ ﻣﻨﻔﻌﺔ ﺍﻟﺮﺟﻞ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﲨﻠﺔ ﺍﻟﻜﻼﻡ ﰲ ﻣﻨﻔﻌﺔ ﺍﻟﺮﺟﻞ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺸﺮﺡ ﺇﻥ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ‬
‫ﻇﺎﻫﺮﺓ ﺑﻴﻨﺔ ﻏﻨﻴﺔ ﻋﻦ ﺍﻟﺸﺮﺡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻈﻢ ﺍﻟﻔﺨﺬ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻭﻝ ﻋﻈﺎﻡ ﺍﻟﺮﺟﻞ ‪ ....‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﻭ ﻝ ﻭﻻﺩﺗﻪ ﺗﻜﻮﻥ ﺃﺳﺎﻓﻠﻪ ﺻﻐﲑﺓ ﺿﻌﻴﻔﺔ ﻓﻠﺬﻟﻚ ﻻ ﻳﻘﻮﻯ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﱪ ﻗﻮﻳﺖ ﺃﺳﺎﻓﻠﻪ‪،‬‬
‫ﻭﻋﻈﻢ ﻭﺭﻛﻪ ﺟﺪﹰﺍ ﻭﺫﻟﻚ ﻣﻦ ﺧﻮﺍﺹ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺳﺒﺒﻪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺘﺼﺐ ﺍﻟﻘﺎﻣﺔ‪ ،‬ﻭﻳﻘﻮﻡ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﻓﻘﻂ ﻓﺎﺣﺘﺎﺝ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺳﺎﻗﺎﻩ ﻭﻗﺪﻣﺎﻩ ﻋﻈﻴﻤﺘﲔ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﺪﻧﻪ ﲜﻤﻠﺘﻪ ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻀﻮ ﺍﳊﺎﻣﻞ ﳍﻤﺎ ﻗﻮﻳﹰﺎ ﻋﻈﻴﻤﹰﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ ﻓﻮﺭﻛﻬﺎ ﺻﻐﲑ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﺑﺪﺍﻬﻧﺎ ﻷﻥ ﻗﻴﺎﻣﻬﺎ ﻋﻠﻰ ﺃﺭﺑﻊ ﻭﻻ ﲢﺘﺎﺝ ﺃﻥ ﺗﻨﺘﺼﺐ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻄﲑ ﻓﺸﺎﺑﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺟﻬﺔ ﻗﻴﺎﻣﻪ ﻋﻠﻰ ﺭﺟﻠﲔ ﻓﻘﻂ‪ .‬ﻭﺷﺎﺑﻪ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ ﻣﻦ ﺟﻬﺔ ﻗﻴﺎﻣﻪ ﻏﲑ ﻣﻨﺘﺼﺐ ﺇﺫ ﻫﻮ‬
‫ﻛﺎﻟﺮﺍﻛﻊ‪ ،‬ﻓﻠﺬﻟﻚ ﺧﻠﻖ ﻭﺭﻛﻪ ﰲ ﻋﻈﻤﻪ ﻭﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ‪ .‬ﻭﻋﻈﻢ ﺍﻟﻔﺨﺬ ﳐﺘﻠﻒ ﺍﻷﺟﺰﺍﺀ ﻭﺫﻟﻚ ﻷﻧﻪ ﳏﺪﺏ ﻣﻦ ﻗﺪﺍﻡ‬
‫ﻭﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻣﻘﻌﺮ ﻣﻦ ﺧﻠﻒ ﻭﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ‪ .‬ﻭﰲ ﺃﺳﻔﻠﻪ ﺍﺳﺘﻌﺮﺍﺽ ﻭﻟﻪ ﻫﻨﺎﻙ ﺟﻮﺯﺗﺎﻥ ﻭﰲ ﺃﻋﻼﻩ‬
 ‫ﺭﻣﺎﻧﺔ ﺷﺪﻳﺪﺓ ﺍﻻﺳﺘﺪﺍﺭﺓ ﻋﻠﻰ ﻋﻨﻖ ﻃﻮﻳﻞ ﻣﺎﺋﻞ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺮﻣﺎﻧﺔ ﺗﺪﺧﻞ ﰲ ﺣﻖ ﺍﻟﻮﺭﻙ ﻭﺩﻭﻥ ﻋﻨﻘﻪ‬
‫ﺑﻘﻠﻴﻞ ﺯﺍﺋﺪﺗﺎﻥ ﺍﻟﻮﺣﺸﻴﺔ ﻣﻨﻬﻤﺎ ﺃﻋﻈﻢ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻈﻢ ﺍﻟﺴﺎﻕ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﺍﻟﺴﺎﻕ ﻛﺎﻟﺴﺎﻋﺪ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬

‫ﺍﻟﺸﺮﺡ ﺍﻟﺴﺎﻕ ﳛﺘﺎﺝ ﺇﱃ ﺧﻔﺔ ﻷﺟﻞ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﺇﱃ ﻗﻮﺓ ﻷﻧﻪ ﺣﺎﻣﻞ ﳌﺎ ﻓﻮﻗﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻔﺨﺬ ﻓﺤﺎﺟﺘﻪ ﺇﱃ ﺍﻟﻘﻮﺓ ﺃﻛﺜﺮ ﻷﻧﻪ‬
‫ﺣﺎﻣ ﻞ ﳌﺎ ﻓﻮﻗﻪ ﻧﺎﻗﻞ ﻟﻠﺴﺎﻕ‪ ،‬ﻭﻣﺎ ﺩﻭﻧﻪ ﻭﺣﺮﻛﺘﻪ ﻗﻠﻴﻠﺔ ﻭﺣﺮﻛﺔ ﺍﻟﺴﺎﻕ ﻛﺒﲑﺓ‪ ،‬ﻓﻠﺬﻟﻚ ﺭﻭﻋﻲ ﰲ ﺍﻟﻔﺨﺬ ﺟﺎﻧﺐ ﺍﻟﻘﻮﺓ‬
‫ﺃﻛﺜﺮ ﻓﺨﻠﻖ ﻋﻈﻴﻤﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﻭﺭﻭﻋﻲ ﰲ ﺍﻵﺧﺮﺍﻥ ﳜﻠﻖ ﻣﺘﻮﺳﻂ ﺍﻟﻌﻈﻢ‪ .‬ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻈﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻟﻴﻜﻮﻥ ﺃﺧﻒ‬
‫ﻭﺃﻗﻮﻯ ﻭﻟﻜﻦ ﻣﻔﺼﻞ ﺍﻟﻘﺪﻡ ﻻ ﻳﺘﺄﺗﻰ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻈﻢ ﻭﺍﺣﺪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺛﺨﻴﻨﺎﹰ ﺟﺪﹰﺍ ﻛﻤﺎ ﻧﺒﻴﻨﻪ ﺑﻌﺪ‪ .‬ﻭﺫﻟﻚ ﳑﺎ ﻻ ﳛﺘﻤﻠﻪ‬
‫ﺍﻟﺴﺎﻕ ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻃﺮﻓﻪ ﺍﻟﺴﺎﻓﻞ ﻣﻦ ﻋﻈﻤﲔ ﻭﺃﻋﻼﻩ ﻣﺴﺘﻐﻦ ﻋﻦ ﺫﻟﻚ ﻓﺨﻠﻖ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺃﺣﺪ ﻋﻈﻤﻴﻪ ﻣﻨﻘﻄﻌﹰﺎ‪.‬‬
‫ﻭﻫﺬﺍﻥ ﺍﻟﻌﻈﻤﺎﻥ ﻳﺘﺼﻼﻥ ﻋﻨﺪ ﻃﺮﰲ ﺍﳌﻨﻘﻄﻊ ﲟﻔﺼﻞ ﻣﻮﺛﻖ ﻭﻳﻨﻔﺮﺟﺎﻥ ﻋﻨﺪ ﺍﻟﻮﺳﻂ ﻓﻴﺪﺧﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻋﺼﺐ ﻭﻋﺮﻭﻕ‪.‬‬
‫ﻭﺍﻷﻧﺴﻲ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻌﻈﻤﲔ ﻋﻈﻴﻢ ﻫﻮ ﺍﻟﺴﺎﻕ ﺑﺎﳊﻘﻴﻘﺔ ﻭﻳﺴﻤﻰ‪ :‬ﺍﻟﻘﺼﺒﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺍﻟﺰﻧﺪ ﺍﻷﻧﺴﻲ ﻭﺍﻟﻮﺣﺸﻲ ﻣﻨﻬﻤﺎ‬
‫ﺻﻐﲑ ﻏﻠﻴﻆ ﺍﻷﺳﻔﻞ ﻟﻴﺠﻮﺩ ﻣﻌﻪ ﻣﻔﺼﻞ ﺍﻟﺴﺎﻕ ﻣﻊ ﺍﻟﻘﺪﻡ‪ ،‬ﻭﺃﻋﻼﻩ ﺩﻗﻴﻖ ﺟﺪﹰﺍ ﻻ ﻳﺼﻞ ﺇﱃ ﺍﻟﺮﻛﺒﺔ‪ ،‬ﻭﺗﺴﻤﻰ ﺍﻟﻘﺼﺒﺔ‬
‫ﺍﻟﺼﻐﺮﻯ‪ .‬ﻭﺍﻟﺰﻧﺪ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻭﺍﳌﻮﺿﻊ ﺍﻟﺪﻗﻴﻖ ﻣﻦ ﺍﻟﺴﺎﻕ ﰲ ﻣﻘﺪﻣﻪ ﺍﻟﻌﺎﺭﻱ ﻣﻦ ﺍﻟﻠﺤﻢ ﻳﺴﻤﻰ‪ :‬ﻇﻬﺮ ﺍﻟﺴﺎﻕ‪ ،‬ﻭﺍﳌﻮﺿﻌﺎﻥ‬
‫ﺍﻟﻠﺬﺍﻥ ﻣﻦ ﺟﺎﻧﺒﻪ ﰲ ﺃﺳﻔﻠﻪ‪ ،‬ﻭﳘﺎ ﻃﺮﻓﺎ ﺍﻟﻘﺼﺒﺘﲔ ﻳﺴﻤﻴﺎﻥ ﺍﻟﻜﻮﻉ ﻭﺍﻟﻜﺮﺳﻮﻉ ﺗﺸﺒﻴﻬﹰﺎ ﳍﻤﺎ ﲟﻔﺼﻞ ﺍﻟﺮﺳﻎ ﻣﻦ ﺍﻟﻴﺪ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺗﺴﻤﻰ ﺍﻟﻘﺼﺒﺘﺎﻥ ﺑﺎﻟﺰﻧﺪﻳﻦ‪.‬‬
‫ﻭﺍﻟﻌﻈﻤﺎﻥ ﺍﻟﻨﺎﺗﺌﺎﻥ ﰲ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ﺍﻟﻌﺎﺭﻳﲔ ﻣﻦ ﺍﻟﻠﺤﻢ ﻳﺴﻤﻴﻬﻤﺎ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻌﺮﻑ ﺑﺎﻟﻜﻌﺒﲔ‪.‬‬
‫ﻭﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻏﻠﻂ ﻣﻦ ﲰﺎﻫﺎ ﺑﺬﻟﻚ ﻛﻞ ﺍﻟﻐﻠﻂ‪.‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻜﻌﺐ ﻫﻮ ﻋﻈﻢ ﺩﺍﺧﻞ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ﳛﻴﻄﺎﻥ ﺑﻪ ﻭﻫﻮ ﻣﻐﻄﻰ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﺣﻲ‪.‬‬
‫ﻭﺃﻣﺎ ﻫﺬﺍﻥ ﺍﳌﻮﺿﻌﺎﻥ ﻓﻬﻤﺎ ﻃﺮﰲ ﺍﻟﻘﺼﺒﺘﲔ ﳏﺪﺑﺘﺎﻥ ﻣﻦ ﺧﺎﺭﺝ ﻭﻫﺬﻩ ﺍﻟﺘﺨﻄﺌﺔ ﻻ ﺃﺻﻞ ﳍﺎ‪ ،‬ﻓﺈﻥ ﻟﻜﻞ ﺃﺣﺪ ﺃﻥ ﻳﺴﻤﻲ‬
‫ﺑﻠﻔﻈﻪ ﻣﺎ ﺷﺎﺀ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻌﺐ ﰲ ﺍﻟﻠﻐﺔ ﻫﻮ ﺍﻟﻨﺘﻮﺀ ﻭﺍﻻﺭﺗﻔﺎﻉ‪ ،‬ﻭﻫﺬﺍﻥ ﺍﻟﻌﻈﻤﺎﻥ ﻛﺬﻟﻚ ﻭﻟﺬﻟﻚ ﲰﻲ ﺍﻟﻌﻘﺐ ﰲ ﺍﻟﻌﺮﻑ ﻛﻌﺒﹰﺎ ﻭﺃﻳﻀﹰﺎ‬
‫ﻭﻻ ﻣﺸﺎﺣﺔ ﰲ ﺫﻟﻚ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻣﻔﺼﻞ ﺍﻟﺮﻛﺒﺔ‬
 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﳛﺪﺙ ﻣﻔﺼﻞ ﺍﻟﺮﻛﺒﺔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﰲ ﺍﻟﻄﺮﻑ ﺍﻟﻌﺎﱄ ﻣﻦ ﺍﻟﻘﺼﺒﺔ ﺍ ﻟﻜﱪﻯ ﻻﺣﻘﺔ ﻓﻴﻬﺎ ﻧﻘﺮﺗﺎﻥ ﺗﺪﺧﻞ ﻓﻴﻬﻤﺎ ﺍﳉﻮﺯﺗﺎﻥ ﺍﻟﻠﺘﺎﻥ ﰲ ﺍﻟﻄﺮﻑ ﺍﻷﺳﻔﻞ‬
‫ﻣﻦ ﻋﻈﻢ ﺍﻟﻔﺨﺬ ﻭﻳﻨﺘﺆ ﻣﺎ ﺑﲔ ﻧﻘﺮﰐ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﺯﺍﺋﺪﺓ ﺟﺮﻣﻬﺎ ﺑﲔ ﺍﻟﻐﻀﺮﻭﻑ ﻭﺍﻟﻌﺼﺐ ﺗﺪﺧﻞ ﻓﻴﻤﺎ ﺑﲔ ﺍﳉﻮﺯﺗﲔ ﰲ‬
‫ﻣﻮﺿﻊ ﻏﺎﺋﺮ ﺷﺒﻴﻪ ﺑﺎﳉﺰﺀ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻣﻦ ﻗﺪﺍﻡ ﺍﻟﺮﺿﻔﺔ ﻭﻫﻲ ﻋﻈﻢ ﻏﻀﺮﻭﰲ ﻣﺴﺘﺪﻳﺮ ﺫﻭ ﻧﻘﺮ ﺗﺪﺧﻞ ﻓﻴﻪ‬
‫ﺍﳊﺪﺑﺎﺕ ﺍﻟﱵ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﺍﻟﱵ ﲢﺘﻪ ﻓﻠﺬﻟﻚ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻨﻘﺮ ﻋﻠﻰ ﺃﺷﻜﺎﻝ ﺗﻠﻚ ﺍﳊﺪﺑﺎﺕ ﻭﺗﻨﺘﻮ ﻣﻦ ﺯﺍﺋﺪﺓ ﻗﺼﲑﺓ ﺗﺪﺧﻞ‬
‫ﺍﳋﻠﻞ ﺍﻟﱵ ﺗﻠﺘﻘﻲ ﺑﲔ ﻋﻈﻢ ﺍﻟﻔﺨﺬ ﻭﻋﻈﻢ ﺍﻟﺴﺎﻕ‪ ،‬ﻭﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻏﻀﺮﻭﻓﻴﹰﺎ ﻟﻴﻜﻮﻥ ﺑﻠﻴﻨﻪ ﺻﺒﻮﺭﹰﺍ ﻋﻠﻰ ﻣﻼﻗﺎﺓ‬
‫ﺍﻟﺼﺪﻣﺎﺕ ﻓﻼ ﻳﻌﺮﺽ ﻟﻪ ﺍﻧﺼﺪﺍﻉ ﻷﺟﻞ ﺭﻗﺘﻪ ﻓﺈﻥ ﺍﻟﺮﻗﻴﻖ ﺇﺫﺍ ﻛﺎﻥ ﺻﻠﺒﹰﺎ ﻛﺎﻥ ﻣﺘﻬﻴﺌﹰﺎ ﺑﺴﺮﻋﺔ ﻟﻼﻧﺸﻘﺎﻕ‪ .‬ﻭﺧﻠﻖ‬
‫ﻣﺴﺘﺪﻳﺮﹰﺍ ﻟﻴﻜﻮﻥ ﻣﺎ ﻳﺴﺘﺮﻩ ﺃﻛﺜﺮ‪ .‬ﻭﻷﺟﻞ ﺍﺳﺘﺪﺍﺭﺗﻪ ﻳﺴﻤﻰ ﺍﻟﻔﻠﻜﺔ‪ ،‬ﻭﺧﻠﻖ ﺫﺍ ﻧﻘﺮﺓ ﻭﺯﺍﺋﺪﺓ ﻟﺘﻜﻮﻥ ﻣﺪﺍﺧﻠﺘﻪ ﻟﻠﻌﻈﺎﻡ ﺍﻟﱵ‬
‫ﲢﺘﻪ ﻛﺒﲑﺓ ﻓﻼ ﻳﺰﻭﻝ ﻋﻦ ﻣﻮﺿﻌﻪ ﻣﻊ ﺩﻓﻊ ﺗﻠﻚ ﺍﻟﻌﻈﺎﻡ ﻟﻪ ﻋﻨﺪ ﺍﳉﺜﻮ ﻭﻧﻮﺣﻪ‪ .‬ﻭﺧﻠﻖ ﺇﱃ ﻣﺎ ﻳﻠﻲ ﻣﻦ ﻗﺪﺍﻡ ﻷﻥ ﺃﻛﺜﺮ ﻣﺎ‬
‫ﻼ‬
‫ﻳﻠﺤﻖ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻣﻦ ﺍﻟﻌﻨﻒ ﻫﻮ ﻣﻦ ﻗﺪﺍﻡ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﻣﺆﺧﺮ ﺍﻹﻧﺴﺎﻥ ﺛﻘﻴﻞ ﻓﻴﻜﻮﻥ ﻋﻨﺪ ﺍﳉﺜﻮ ﻭﳓﻮﻩ ﻣﺎﺋ ﹰ‬
‫ﺇﱃ ﻗﺪﺍﻡ ﲞﻼﻑ ﺍﻟﻄﻴﻮﺭ‪ ،‬ﻓﺈﻥ ﺛﻘﻠﻬﺎ ﻛﻠﻪ ﻣﻦ ﻗﺪﺍﻡ ﻓﻠﺬﻟﻚ ﺟﻌﻠﺖ ﺣﺪﺑﺎﺕ ﺭﻛﺒﻬﺎ ﺇﱃ ﺧﻠﻒ ﻭﺗﺜﲏ ﺃﺭﺟﻠﻬﺎ ﺇﱃ ﻗﺪﺍﻡ‪.‬‬
‫ﻭﺍﺧﺘﺺ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻧﻪ ﺫﻭ ﺭﺟﻠﲔ‪ .‬ﻭﻳﺜﻨﻴﻬﻤﺎ ﺇﱃ ﺧﻠﻒ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻈﺎﻡ ﺍﻟﻘﺪﻡ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲝﺜﲔ ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﻫﻴﺌﺔ ﲨﻠﺔ ﺍﻟﻘﺪﻡ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ‬
‫ﺍﻟﻘﺪﻡ ﻓﻘﺪ ﺧﻠﻖ ‪ ....‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻋﻈﺎﻡ ﺍﻟﻘﺪﻡ ﺳﺘﺔ ﻭﻋﺸﺮﻭﻥ ﻛﻌﺐ ﺑﻪ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﳌﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﲞﻼﻑ ﺑﺎﻗﻲ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻣﻨﺘﺼﺐ ﺍﻟﻘﺎﻣﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻧﺘﺼﺎﺑﻪ ﻋﻠﻰ ﺭﺟﻠﲔ ﻭﺃﻋﺎﱄ ﺑﺪﻧﻪ ﺛﻘﻴﻞ ﱂ ﻳﻜﻦ ﻟﻪ ﺑﺪ ﻣﻦ‬
‫ﻼ‬
‫ﻼ ﻟﻴﺸﺘﻤﻞ ﻋﻠﻰ ﺟﺰﺀ ﻛﺒﲑ ﻣﻦ ﺍﳌﻮﻃﺆ ﻓﻴﻜﻮﻥ ﳝﻜﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ ﺃﻛﺜﺮ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻃﻮﻳ ﹰ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻗﺪﻣﻪ ﻃﻮﻳ ﹰ‬
‫ﺟﺪﺍﹰ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻳﺜﻘﻞ ﺍﻟﺮﺟﻞ ﻭﻳﻌﺎﻭﻕ ﻋﻦ ﺍﳊﺮﻛﺔ ﺑﻞ ﺟﻌﻞ ﻃﻮﻟﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺳﺒﻊ ﺍﻟﻘﺎﻣﺔ ﻟﻴﺠﻤﻊ ﺑﲔ ﺟﻮﺩﺓ ﺍﻟﺜﺒﺎﺕ‬
‫ﻭ ﺍﳋﻔﺔ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻘﺪﻡ ﺇﱃ ﻗﺪﺍﻡ ﻷﻥ ﺫﻟﻚ ﻫﻮ ﺟﻬﺔ ﻣﻴﻞ ﺍﻟﺒﺪﻥ ﺑﺜﻘﻠﻪ ﺇﺫ ﻣﻘﺪﻡ ﺍﻟﺒﺪﻥ ﺃﺛﻘﻞ ﻣﻦ ﻣﺆﺧﺮﻩ‬
‫ﻷﻥ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺜﻘﻴﻠﺔ ﻛﺎﻟﺮﺃﺱ ﻭﻣﺎ ﺩﻭﻧﻪ ﻣﺎﺋﻠﺔ ﺇﱃ ﻗﺪﺍﻡ ﻷﻥ ﺫﻟﻚ ﻫﻮ ﺟﻬﺔ ﻣﻴﻞ ﻭﺧﺼﻮﺻﹰﺎ ﻋﻨﺪ ﺍﳍﺮﻡ‪ ،‬ﻭﺧﻠﻖ ﻟﻪ‬
‫ﺍﻷﲬﺺ ﻟﻔﻮﺍﺋﺪ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﳜﻒ ﻓﻼ ﻳﺜﻘﻞ ﻋﻠﻰ ﺍﻟﺮﺟﻞ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﻟﻴﺠﻮﺩ ﺍﻟﻮﻃﻰﺀ ﻋﻠﻰ ﺍﶈﺪﺑﺎﺕ‪.‬‬
‫ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﺃﻥ ﺍﳌﺸﻲ ﺇﳕﺎ ﻳﺘﻢ ﺑﺮﻓﻊ ﺇﺣﺪﻯ ﺍﻟﺮﺟﻠﲔ ﺣﻴﺚ ﻳﺮﺍﺩ ﺍﻻﻧﺘﻘﺎﻝ ﻭﻻ ﺑﺪ ﻣﻦ ﺛﺒﺎﺕ ﺍﻟﺮﺟﻞ ﺍﻷﺧﺮﻯ ﻟﻴﻤﻜﻦ ﺑﻘﺎﺀ‬
‫ﺍﻟﺒﺪﻥ ﻣﻨﺘﺼﺒﺎﹰ ﻭﻋﻨﺪ ﺭﻓﻊ ﺇﺣﺪﻯ ﺍﻟﺮﺟﻠﲔ ﻻ ﺑﺪ ﻭﺃﻥ ﳝﻴﻞ ﺍﻟﺒﺪﻥ ﺇﱃ ﺿﺪ ﺟﻬﺘﻬﺎ ﻛﻤﺎ ﺇﺫﺍ ﺭﻓﻌﻨﺎ ﺃﺣﺪ ﺟﺎﻧﱯ ﺟﺴﻢ ﺛﻘﻴﻞ‬
‫ﻓﺈﻧﺎ ﳒﺪ ﺫﻟﻚ ﺍﳉﺴﻢ ﳝﻴﻞ ﻻ ﳏﺎﻟﺔ ﺇﱃ ﺿﺪ ﺟﻬﺔ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﻭﺗﻘﻌﲑ ﺍﻷﲬﺺ ﻳﻮﺟﺐ ﻣﻴﻞ ﺍﻟﺒﺪﻥ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺟﻬﺘﻪ ﻭﻫﻲ‬
‫ﺟﻬﺔ ﺍﻟﺮﺟﻞ ﺍﳌﺮﻓﻮﻋﺔ ﻓﻴﻘﺎﻭﻡ ﺍﳌﻴﻼﻥ ﻻ ﳏﺎﻟﺔ ﻭﻳﺒﻘﻰ ﺍﻟﺒﺪﻥ ﻋﻠﻰ ﺍﻧﺘﺼﺎﺑﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻣﻦ ﻳﻔﻘﺪ ﻟﻪ ﻫﺬﺍ ﺍﻷﲬﺺ ﻓﺈﻥ ﺑﺪﻧﻪ‬
‫ﳝﻴﻞ ﰲ ﺣﺎﻝ ﻣﺸﻴﻪ ﻋﻨﺪ ﺭﻓﻊ ﻛﻞ ﺭﺟﻞ ﺇﱃ ﺿﺪ ﺟﻬﺘﻬﺎ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﳕﺎ ﻳﻠﺰﻡ ﺍﳌﻴﻞ ﺇﱃ ﺿﺪ ﺟﻬﺔ ﺍﳌﺸﻴﻞ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﺸﻴﻞ ﲝﻴﺚ ﻻ ﺗﻜﻮﻥ ﺣﺮﻛﺘﻪ ﺑﺎﻧﻔﺮﺍﺩﻩ ﻛﻄﺮﻑ‬
‫ﻼ‪.‬‬
‫ﺍﳋﺸﺒﺔ ﻣﺜ ﹰ‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ﺑﻞ ﻛﺎﻥ ﺍﳌﺸﻴﻞ ﻟﻪ ﺍﻧﻔﺼﺎﻝ ﻋﻦ ﺍﻟﺒﺎﻗﻲ ﺣﱴ ﲤﻜﻦ ﺣﺮﻛﺘﻪ ﺑﺎﻧﻔﺮﺍﺩﻩ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﺮﺟﻞ ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﻠﺰﻡ‬
‫ﻣﻦ ﺭﻓﻌﻪ ﻣﻴﻞ ﺍﻟﺒﺎﻗﻲ ﺇﱃ ﺗﻠﻚ ﺍﳉﻬﺔ ﺑﻌﻴﻨﻬﺎ ﻛﻤﺎ ﻟﻮ ﺃﺯﻟﻨﺎ ﺇﺣﺪﻯ ﺍﻟﺪﻋﺎﻣﺘﲔ‪ ،‬ﻓﺈﻥ ﺍﳉﺴﻢ ﺍﳌﺪﻋﻮﻡ ﺇﳕﺎ‪ :‬ﳝﻴﻞ ﺣﻴﻨﺌﺬٍ ﺇﱃ‬
‫ﺟﻬﺔ ﺍﳌﺰﻳﻠﺔ‪ .‬ﻭﻟﻜﻦ ﰲ ﺣﺎﻝ ﺇﺯﺍﻟﺘﻬﺎ ﺇﳕﺎ ﻳﻜﻮﻥ ﺍﳌﻴﻞ ﺇﱃ ﺿﺪ ﺗﻠﻚ ﺍﳉﻬﺔ ﻷﻥ ﻫﺬﻩ ﺍﻹﺯﺍﻟﺔ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﻌﺪ ﺭﻓﻊ ﺟﺰﺀ ﻣﻦ‬
‫ﺍﻟﺒﺎﻗﻲ ﺣﱴ ﻳﺰﻭﻝ ﺍﻟﺜﻘﻞ ﻋﻦ ﺍﻟﺪﻋﺎﻣﺔ ﻓﻴﺰﻭﻝ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﻣﻴﻞ ﺍﳉﺴﻢ ﺇﱃ ﺿﺪ ﺟﻬﺘﻬﺎ ﻭﻟﻴﺲ ﻟﻜﻢ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﺇﻥ ﺍﻟﺪﻋﺎﻣﺔ‬
‫ﻼ ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳊﺎﻝ ﰲ ﺭﻓﻊ ﺍﻟﺮﺟﻞ ﻋﻨﺪ ﺍﳌﺸﻲ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﺮﺟﻞ ﺇﳕﺎ‬ ‫ﻗﺪ ﳝﻜﻦ ﺇﺯﺍﻟﺘﻬﺎ ﺑﺪﻭﻥ ﺫﻟﻚ ﺑﺄﻥ ﲡﺮ ﻣﺜ ﹰ‬
‫ﺗﺮﻓﻊ ﺑﺘﻘﻠﺺ ﺍﻟﻌﻀﻞ ﺍﻟﺮﺍﻓﻌﺔ ﳍﺎ ﺗﻘﻠﺼﹰﺎ ﺇﱃ ﻓﻮﻕ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺭﻓﻊ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﺒﺪﻥ ﻭﺫﻟﻚ ﻳﻠﺰﻣﻪ ﻛﻤﺎ ﻗﻠﻨﺎ ﻣﻴﻠﻪ ﺇﱃ‬
‫ﺿﺪ ﺟﻬﺔ ﺗﻠﻚ ﺍﻟﺮﺟﻞ‪.‬‬
‫ﻭﺭﺍﺑﻌﺘﻬﺎ‪ :‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺍﻻﻧﺘﺼﺎﺏ ﻋﻠﻰ ﺭﺟﻞ ﻭﺍﺣﺪﺓ ﻣﺪﺓ ﻣﺎ‪ ،‬ﻭﻟﻮﻻ ﺍﻷﲬﺺ ﻟﻜﺎﻥ ﺍﻟﺒﺪﻥ ﺣﻴﻨﺌﺬٍ ﻗﺪ ﳝﻴﻞ‬
‫ﺇﱃ ﺿﺪ ﺗﻠﻚ ﺍﳉﻬﺔ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻣﺎﻝ ﺇﻟﻴﻬﺎ ﱂ ﳚﺪ ﻫﻨﺎﻙ ﺭﺟﻼ ﻳﻀﻌﻬﺎ ﻟﻴﻤﻨﻊ ﺍﻟﺴﻘﻮﻁ ﻓﻴﺴﻘﻂ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﳊﺎﻝ ﻣﻊ ﻭﺟﻮﺩ‬
‫ﺍﻷﲬﺺ ﻓﺈﻥ ﺍﳌﻴﻞ ﺣﻴﻨﺌﺬٍ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﱃ ﺟﻬﺘﻪ‪ ،‬ﻻ ﺃﻋﲏ ﺑﺬﻟﻚ ﺣﺎﻝ ﺭﻓﻊ ﺍﻟﺮﺟﻞ ﺑﻞ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺗﻠﻚ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﺑﻘﺎﺀ‬
‫ﺍﻟﺒﺪﻥ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺈﻥ ﻟﻺﻧﺴﺎﻥ ﺣﻴﻨﺌﺬٍ ﺃﻥ ﻳﻀﻊ ﺍﻟﺮﺟﻞ ﺍﳌﺸﻴﻠﺔ ﻓﺘﻤﻨﻊ ﺍﻟﺴﻘﻮﻁ ﻓﻴﻜﻮﻥ ﰲ‬
‫ﺧﻠﻘﻪ ﺍﻷﲬﺺ ﲤﻜﻨﹰﺎ ﻣﻦ ﻭﻗﻮﻑ ﺍﻹﻧﺴﺎﻥ ﻣﺪﺓ ﻋﻠﻰ ﺭﺟﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻏﲑ ﺿﺮﺭ ﻣﻦ ﺍﻟﺴﻘﻮﻁ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻫﻴﺌﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﻘﺪﻡ‬

‫ﻭﻭﺻﻔﻪ ﻭﻣﻨﻔﻌﺘﻪ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻈﺎﻡ ﺍﻟﻘﺪﻡ ﺳﺘﺔ ﻭﻋﺸﺮﻭﻥ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺃﺟﺰﺍﻡ ﺍﻟﻘﺪﻡ ﻣﻘﺴﻮﻣﺔ ﺇﱃ ﺳﺘﺔ ﺃﻗﺴﺎﻡ ﻭﻫﻲ‪ :‬ﺍﻟﻜﻌﺐ‪ ،‬ﻭﺍﻟﻌﻘﺐ‪ ،‬ﻭﺍﻟﻌﻈﻢ ﺍﻟﺰﻭﺭﻗﻲ‪ ،‬ﻭﻋﻈﺎﻡ ﺍﻟﺮﺳﻎ‪ ،‬ﻭﻋﻈﺎﻡ‬
‫ﺍﳌﺸﻂ‪ ،‬ﻭﻋﻈﺎﻡ ﺍﻷﺻﺎﺑﻊ‪.‬‬

‫ﻭﳓﻦ ﺍﻵﻥ ﻧﺘﻜﻠﻢ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ‪ .‬ﻓﻨﻘﻮﻝ‪ :‬ﺃﻣﺎ ﺍﻟﻜﻌﺐ ﻓﺎﻹﻧﺴﺎﱐ ﻣﻨﻪ ﺃﺷﺪ ﺗﻜﻌﻴﺒﺎﹰ‪ ،‬ﻭﺃﺷﺪ ﻬﺗﻨﺪﻣﹰﺎ ﳑﺎ ﰲ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻟﺮﺟﻠﻴﻪ ﻗﺪﻣﺎﹰ‪ ،‬ﻭﺃﺻﺎﺑﻊ ﲢﺘﺎﺝ ﰲ ﲢﺮﻳﻚ ﻗﺪﻣﻪ ﺍﻧﺒﺴﺎﻃﹰﺎ ﻭﺍﻧﻘﺒﺎﺿﹰﺎ ﻭﺫﻟﻚ ﲝﺮﻛﺔ ﺳﻬﻠﺔ ﻟﻴﺴﻬﻞ ﻋﻠﻴﻪ ﺍﻟﻮﻃﻰﺀ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ ﺍﳌﺎﺋﻠﺔ ﺇﱃ ﺍﻻﺭﺗﻔﺎﻉ ﺃﻭ ﺍﻻﳔﻔﺎﺽ ﻭﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﺔ‪ .‬ﻓﻠﺬﻟﻚ ﲢﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺼﻞ ﺳﺎﻗﻪ ﻣﻊ ﻗﺪﻣﻪ ﻣﻊ ﻗﻮﺗﻪ‬
‫ﻭﺇﺣﻜﺎﻣﻪ ﺳﻠﺴﹰﺎ ﺳﻬﻞ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺰﺍﺋﺪﺓ ﻭﺍﺣﺪﺓ ﻣﺴﺘﺪﻳﺮﺓ ﺗﺪﺧﻞ ﰲ ﺣﻔﺮﺓ ﻣﺴﺘﺪﻳﺮﺓ ﻭﺇﻻ‬
‫ﻛﺎﻥ ﻳﺴﻬﻞ ﺩﻭﺭﺍﻥ ﺗﻠﻚ ﺍﻟﺰﺍﺋﺪﺓ ﰲ ﺣﻔﺮﻬﺗﺎ ﻓﻜﺎﻥ ﳛﺪﺙ ﻟﻠﻘﺪﻡ ﻛﺬﻟﻚ ﺃﻥ ﻳﺘﺤﺮﻙ ﻣﻘﺪﻣﻪ ﺇﱃ ﺟﻬﺔ ﺟﺎﻧﺒﻪ ﺑﻞ ﺇﱃ ﺟﻬﺔ‬
‫ﻣﺆﺧﺮﻩ ﻭﻛﺎﻥ ﻳﻠﺰﻡ ﺫﻟﻚ ﻓﺴﺎﺩ ﺍﻟﺘﺮﻛﻴﺐ ﻭﻣﺼﺎﻛﺔ ﺇﺣﺪﻯ ﺍﻟﻘﺪﻣﲔ ﻟﻸﺧﺮﻯ‪ .‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﺰﺍﺋﺪﺗﲔ ﺣﱴ ﺗﻜﻮﻥ‬
‫ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻣﺎﻧﻌﺔ ﻣﻦ ﺣﺮﻛﺔ ﺍﻷﺧﺮﻯ ﻋﻠﻰ ﺍﻻﺳﺘﺪﺍﺭﺓ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺇﺣﺪﻯ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺧﻠﻔﹰﺎ‪ .‬ﻭﺍﻷﺧﺮﻯ‬
‫ﻗﺪﺍﻣﹰﺎ ﻷﻥ ﺫﻟﻚ ﳑﺎ ﺗﻌﺴﺮ ﻣﻌﻪ ﺣﺮﻛﺔ ﺍﻻﻧﺒﺴﺎﻁ ﻭﺍﻻﻧﻘﺒﺎﺽ ﺍﻟﻠﺘﲔ ﲟﻘﺪﻡ ﺍﻟﻘﺪﻡ‪ .‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻫﺎﺗﺎﻥ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ‬
‫ﺇﺣﺪﺍﳘﺎ ﳝﻴﻨﹰﺎ ﻭﺍﻷﺧﺮﻯ ﴰﺎ ﹰﻻ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺗﺒﺎﻋﺪ ﻟﻪ ﻗﺪﺭ ﻳﻌﺘﺪ ﺑﻪ ﻟﻴﻜﻮﻥ ﺍﻣﺘﻨﺎﻉ ﲢﺮﻙ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﺪﺍﺭﺓ ﺃﻛﺜﺮ ﻭﺃﺷﺪ ﻓﻠﺬﻟﻚ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﻗﺼﺒﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻊ ﻗﺼﺒﺘﲔ ﻭﻟﻮ‬
‫ﻛﺎﻥ ﺑﻘﺪﺭ ﳎﻤﻮﻋﻬﻤﺎ ﻋﻈﻢ ﻭﺍﺣﺪ ﻟﻜﺎﻥ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻈﻢ ﺛﺨﻴﻨﹰﺎ ﺟﺪﹰﺍ ﻭﻛﺎﻥ ﻳﻠﺰﻡ ﺫﻟﻚ ﺛﻘﻞ ﺍﻟﺮﺃﺱ ﺍﻟﺴﺎﻕ‬
‫ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﺳﻔﻞ ﺍﻟﺴﺎﻕ ﻋﻨﺪ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻗﺼﺒﺘﲔ ﻭﺃﻣﺎ ﺃﻋﻠﻰ ﺍﻟﺴﺎﻕ ﻭﺫﻟﻚ ﺣﻴﺚ ﻣﻔﺼﻞ ﺍﻟﺮﻛﺒﺔ ﻓﺈﻧﻪ‬
‫ﻳﻜﺘﻔﻲ ﻓﻴﻪ ﺑﻘﺼﺒﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﺇﺣﺪﻯ ﻗﺼﺒﱵ ﺍﻟﺴﺎﻕ ﻣﻨﻘﻄﻌﺔ ﻋﻨﺪ ﺃﻋﻠﻰ ﺍﻟﺴﺎﻕ‪ .‬ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﳊﻔﺮﺗﺎﻥ ﰲ ﻫﺎﺗﲔ ﺍﻟﻘﺼﺒﺘﲔ ﻭﺍﻟﺰﺍﺋﺪﺗﺎﻥ ﰲ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﺪﻡ ﻷﻥ ﻫﺎﺗﲔ ﺍﻟﻘﺼﺒﺘﲔ ﻳﺮﺍﺩ ﻣﻨﻬﻤﺎ ﺍﳋﻔﺔ‪ .‬ﻭﺫﻟﻚ ﻳﻨﺎﰲ‬
 ‫ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﻭﺍﺋﺪ ﻓﻴﻬﻤﺎ ﻷﻥ ﺫﻟﻚ ﺗﻠﺰﻣﻪ ﺯﻳﺎﺩﺓ ﺍﻟﺜﻘﻞ ﻭﺍﳊﻔﺮﺓ ﺗﻠﺰﻣﻬﺎ ﺯﻳﺎﺩﺓ ﺍﳋﻔﺔ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﲝﻔﺮﺗﲔ ﰲ‬
‫ﻃﺮﰲ ﺍﻟﻘﺼﺒﺘﲔ ﻭﺯﺍﺋﺪﺗﲔ ﰲ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﺪﻡ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻌﻘﺐ ﻷﻥ ﺍﻟﻌﻘﺐ ﳛﺘﺎﺝ ﻓﻴﻪ‬
‫ﺇﱃ ﺷﺪﺓ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺫﻟﻚ ﻳﻨﺎﰲ ﺃﻥ ﻳﻜﻮﻥ ﺑﻪ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻷﻥ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﺴﹰﺎ ﺟﺪﹰﺍ ﻟﺌﻼ‬
‫ﻳﻜﻮﻥ ﺍﺭﺗﻔﺎﻉ ﻣﻘﺪﻡ ﺍﻟﻘﺪﻡ ﻭﺍﳔﻔﺎﺿﻪ ﻋﺴﺮﻳﻦ‪ ،‬ﻭﻏﲑ ﺍﻟﻌﻘﺐ ﻣﻦ ﺑﺎﻗﻲ ﻋﻈﺎﻡ ﺍﻟﻘﺪﻡ ﺑﻌﻴﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﺇﻻ‬
‫ﺍﻟﻜﻌﺐ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﺟﺎﺫﺑﹰﺎ ﻣﻦ ﻃﺮﻑ ﺍﻟﻘﺼﺒﺘﲔ ﻭﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻜﻌﺐ ﻭﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﻟﻨﻘﺮﺗﺎﻥ ﰲ ﻃﺮﰲ ﺍﻟﻘﺼﺒﺘﲔ ﻭﺍﻟﺰﺍﺋﺪﺗﲔ ﰲ ﺍﻟﻜﻌﺐ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻌﺐ ﻣﺸﺪﻭﺩﹰﺍ ﻣﺸﺪﻭﺩﹰﺍ ﺟﺪﹰﺍ ﲟﺎ ﻳﻠﻴﻪ ﻣﻦ ﻋﻈﺎﻡ‬
‫ﺍﻟﻘﺪﻡ ﺣﱴ ﺗﻜﻮﻥ ﺣﺮﻛﺘﻪ ﻳﻠﺰﻣﻬﺎ ﺣﺮﻛﺔ ﺍﻟﻘﺪﻡ ﻓﻠﺬﻟﻚ ﻃﺮﻓﺎﻩ ﻳﺮﺗﻜﺰﺍﻥ ﰲ ﺍﻟﻌﻘﺐ ﰲ ﻧﻘﺮﺗﲔ ﳝﻨﻪ ﻭﻳﺴﺮﻩ ﻭﺫﻟﻚ ﻣﻦ ﺟﻬﺔ‬
‫ﺧﻠﻔﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻗﺪﺍﻡ ﻓﲑﺗﺒﻂ ﺑﺎﻟﻌﻈﻢ ﺍﻟﺰﻭﺭﻗﻲ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻓﲑﺗﺒﻂ ﺑﻘﺼﺒﱵ ﺍﻟﺴﺎﻕ‪ .‬ﻭﻫﺎﺗﺎﻥ ﺍﻟﻘﺼﺒﺘﺎﻥ ﳏﻴﻄﺘﺎﻥ‬
‫ﺑﻄﺮﻓﻴﻬﻤﺎ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪ .‬ﻭﺫﻟﻚ ﺑﺎﻟﻌﻈﻤﲔ ﺍﻟﻨﺎﺑﺘﲔ ﺍﻟﻠﺬﻳﻦ ﻳﺴﻤﻴﺎﻥ ﺑﺎﻟﻜﻌﺒﲔ ﻭﻗﺪ ﺫﻛﺮﻧﺎﳘﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻈﻢ ﺍﻟﺰﻭﺭﻗﻲ ﻓﻬﻮ ﻋﻈﻢ ﳝﺘﺪ ﻣﻦ ﻗﺪﺍﻡ ﺍﻟﻜﻌﺐ ﻭﻳﺮﺗﺒﻂ ﺑﻪ ﻫﻨﺎﻙ ﻭﳝﺘﺪ ﻓﻮﻕ ﺍﻟﻘﺪﻡ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ ﻓﻮﻕ‬
‫ﺍﻷﲬﺺ‪ .‬ﻭﺑﺬﻟﻚ ﻳﺮﺗﻔﻊ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻛﺎﻟﺪﻋﺎﻣﺔ ﻟﻠﻘﺼﺒﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﻫﻲ ﺑﺎﳊﻘﻴﻘﺔ ﺍﻟﺴﺎﻕ‪ .‬ﻭﺇﳕﺎ‬
‫ﺟﻌﻠﺖ ﻫﺬﻩ ﺍﻟﺪﻋﺎﻣﺔ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ ﻣﻦ ﺍﻟﻘﺪﻡ ﻟﻴﻜﻮﻥ ﰲ ﻣﻨﺘﺼﻒ ﺛﻘﻞ ﺍﻟﺒﺪﻥ ﻛﻠﻪ‪ .‬ﻭﳍﺬﺍ ﺍﻟﻌﻈﻢ ﻓﻮﺍﺋﺪ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺩﻋﺎﻣﺔ ﻟﻠﺴﺎﻕ ﻣﺎﻧﻌﺔ ﻣﻦ ﺳﻬﻮﻟﺔ ﺳﻘﻮﻁ ﺍﻟﺒﺪﻥ ﺑﺜﻘﻠﻪ ﺇﱃ ﻗﺪﺍﻡ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺃﻥ ﻳﺘﻢ ﺑﻪ ﲢﺮﻙ ﺍﻟﻘﺪﻡ ﺇﱃ ﺍﻻﻟﺘﻮﺍﺀ ﻭﺍﻻﻧﺒﻄﺎﺡ ﻭﳓﻮ ﺍﻟﻮﺣﺸﻲ ﻭﺍﻷﻧﺴﻲ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻫﻮ ﻧﻈﲑ ﺍﻟﺰﻧﺪ‬
‫ﺍﻷﻋﻠﻰ ﰲ ﺍﻟﺴﺎﻋﺪ ﺇﺫ ﺑﺬﻟﻚ ﺍﻟﺰﻧﺪ ﺗﺘﻢ ﺣﺮﻛﺔ ﻟﻠﺴﺎﻋﺪ ﺣﺮﻛﺔ ﺍﻻﻟﺘﻮﺍﺀ ﻭﺍﻻﻧﺒﻄﺎﺡ ﻭﻛﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺑﻪ ﺗﺘﻢ ﻟﻠﻘﺪﻡ‬
‫ﺣﺮﻛﺔ ﺍﻟﺪﻭﺭﺍﻥ ﳓﻮ ﺍﳉﺎﻧﺒﲔ‪ .‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ﻋﻨﺪ ﺣﺎﺟﺘﻪ ﺇﱃ ﺍﻟﺜﺒﺎﺕ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﺣﺮﻑ ﻗﺪﻣﻪ‪ .‬ﻭﺫﻟﻚ‬
‫ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺃﲬﺼﻪ ﺟﺮﺍﺣﺔ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬

‫ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﺃﻥ ﳚﻮﺩ ﺑﻪ ﺷﻜﻞ ﺍﻟﻘﺪﻡ ﻓﻼ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻷﲬﺺ ﺭﻗﻴﻘﹰﺎ ﺟﺪﹰﺍ ﺿﻌﻴﻔﹰﺎ ﰒ ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺍﻟﺰﻭﺭﻗﻲ ﻳﺮﺗﺒﻂ ﻣﻦ‬
‫ﺧﻠﻒ ﻭﺃﺳﻔﻞ ﺑﻌﻈﻢ ﺍﻟﻌﻘﺐ ﻭﻣﻦ ﻗﺪﺍﻡ ﺑﻌﻈﺎﻡ ﺍﻟﺮﺳﻎ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺴﺘﺤﻜﻢ ﺭﺑﺎﻃﻪ‪ .‬ﺣﱴ ﻳﻠﺰﻡ ﻣﻦ ﲢﺮﻛﻪ ﲢﺮﻙ ﺍﻟﻘﺪﻡ ﺇﱃ‬
‫ﺍﳉﺎﻧﺒﲔ ﻭﺍﻹﻬﺑﺎﻡ ﰲ ﺍﻟﺮﺟﻞ ﲞﻼﻑ ﺍﻹﻬﺑﺎﻡ ﰲ ﺍﻟﻴﺪ ﻓﺈﻥ ﺍﳌﻘﺼﻮﺩ ﻬﺑﺎ ﰲ ﺍﻟﻴﺪ ﺃﻥ ﺗﻜﻮﻥ ﻛﺎﳌﻘﺎﻭﻣﺔ ﻟﻸﺻﺎﺑﻊ ﺍﻷﺭﺑﻊ ﻋﻨﺪ‬
‫ﺍﻟﻘﺒﺾ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺗﻠﻚ ﺍﻷﺻﺎﺑﻊ ﻓﺮﺟﺔ ﻛﺒﲑﺓ‪ .‬ﻭﺃﻣﺎ ﰲ ﺍﻟﺮﺟﻞ ﻓﺎﳌﻘﺼﻮﺩ ﻬﺑﺎ ﻗﻮﺓ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ‬
‫ﺍﳌﻮﻃﺆ ﻋﻠﻴﻪ‪ .‬ﻓﻠﺬﻟﻚ ﺧﻠﻘﺖ ﰲ ﺻﻒ ﺑﻘﻴﺔ ﺍﻷﺻﺎﺑﻊ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﰲ ﺍﻟﻜﻞ ﻣﺘﺸﺎﻬﺑﹰﺎ ﻭﺇﳕﺎ ﻧﻘﺼﺖ ﺳﻼﻣﻴﺔ ﻟﺘﻜﻮﻥ‬
‫ﺃﻗﻮﻯ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻓﺈﻥ ﻛﺜﺮﺓ ﺍﳌﻔﺎﺻﻞ ﻳﻬﻦ ﺍﻟﻘﻮﺓ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﺧﻠﻘﺖ ﻏﻠﻴﻈﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺗﻔﺼﻴﻞ ﻋﺪﺩ ﺍﻟﻌﻈﺎﻡ ﻓﺈﻥ ﺍﻟﺮﺃﺱ ﻓﻴﻪ ﺃﺣﺪ ﻋﺸﺮ ﻋﻈﻤﹰﺎ‪ :‬ﺍﺛﻨﺎﻥ‪ :‬ﳘﺎ ﻋﻈﻤﺎ ﺍﻟﻴﺎﻓﻮﺥ‪.‬‬
‫ﻭﺃﺭﺑﻌﺔ‪ :‬ﻛﺎﳉﺪﺭﺍﻥ‪.‬‬
‫ﻭﺃﺭﺑﻌﺔ‪ :‬ﰲ ﺍﻟﺼﺪﻏﲔ‪.‬‬
‫ﻭﻭﺍﺣﺪ‪ :‬ﻛﺎﻟﻘﺎﻋﺪﺓ ﻳﺴﻤﻰ ﺍﻟﻌﻈﻢ ﺍﻟﻮﺗﺪﻱ‪.‬‬
‫ﻭﺍﻷﺳﻨﺎﻥ ﺍﺛﻨﺎﻥ ﻭﺛﻼﺛﻮﻥ ﺳﻨﺎﹰ‪ ،‬ﻭﺍﻟﻠﺤﻰ ﺍﻷﻋﻠﻰ ﻣﻦ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻋﻈﻤﺔ ﺳﺘﺔ ﰲ ﺍﻟﻌﻴﻨﲔ ﻭﻋﻈﻤﺎﻥ ﲢﺖ ﺍﻷﻧﻒ ﻣﻨﺤﺮﻓﺎﻥ‪،‬‬
‫ﻭﻋﻈﻤﺎﻥ ﻣﺜﻠﺜﺎﻥ ﻳﺘﺮﻛﺐ ﺍﻷﻧﻒ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻋﻈﻤﺎ ﺍﻷﻧﻒ‪ ،‬ﻭﻋﻈﻤﺎ ﺍﻟﻮﺟﻨﺔ‪ .‬ﻭﺍﻟﻠﺤﻰ ﺍﻷﺳﻔﻞ ﻣﻦ ﻋﻈﻤﲔ‪.‬‬
‫ﻭﻓﻘﺎﺭ ﺍﻟﺼﻠﺐ ﺛﻼﺛﻮﻥ ﻓﻘﺮﺓ‪ :‬ﺳﺒﻊ ﰲ ﺍﻟﻌﻨﻖ‪ .‬ﻭﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﰲ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﲬﺲ ﰲ ﺍﻟﻘﻄﻦ ﻭﺛﻼﺙ ﰲ ﺍﻟﻌﺠﺰ‪ ،‬ﻭﺛﻼﺙ ﰲ‬
‫ﺍﻟﻌﺼﻌﺺ ﻭﺍﻷﺿﻼﻉ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺿﻠﻌﹰﺎ‪ :‬ﺳﺒﻌﺔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻣﻦ ﻓﻮﻕ ﻣﻠﺘﻘﻴﺔ ﻋﻨﺪ ﺍﻟﻘﺺ‪ ،‬ﻭﲬﺴﺔ ﻗﺼﺎﺭ ﻫﻦ‬
‫ﺃﺿﻼﻉ ﺍﳋﻠﻒ‪.‬‬
‫ﻭﻋﻈﺎﻡ ﺍﻟﻘﺺ ﺳﺒﻌﺔ‪.‬‬
 ‫ﻭﺍﻟﻜﺘﻔﺎﻥ ﻋﻈﻤﺎﻥ‪ .‬ﻭﺍﻟﺘﺮﻗﻮﺗﺎﻥ ﻋﻈﻤﺎﻥ ﻭﻋﻈﻢ ﺍﻟﻌﺎﻧﺔ ﻋﻈﻤﺎﻥ‪.‬‬
‫ﻭﰲ ﻛﻞ ﻳﺪ ﺛﻼﺛﻮﻥ ﻋﻈﻤﹰﺎ‪ :‬ﻋﻀﺪ ﻭﺯﻧﺪﺍﻥ ﻭﺍﺛﻨﺎ ﻋﺸﺮ ﰲ ﺍﻟﻜﻒ‪ ،‬ﻭﲬﺴﺔ ﻋﺸﺮ ﰲ ﺍﻷﺻﺎﺑﻊ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﻛﻞ ﺭﺟﻞ ﺛﻼﺛﻮﻥ ﻋﻈﻤﹰﺎ‪ :‬ﻓﺨﺬ‪ ،‬ﻭﻗﺼﺒﺘﺎﻥ ﻭﺭﺿﻔﺔ‪ ،‬ﻭﻛﻌﺐ‪ ،‬ﻭﻋﻘﺐ‪ ،‬ﻭﺍﻟﻌﻈﻢ ﺍﻟﺰﻭﺭﻗﻲ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﰲ ﺍﻟﺮﺳﻎ‪،‬‬
‫ﻭﲬﺴﺔ ﰲ ﺍﳌﺸﻂ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﻋﺸﺮ ﰲ ﺍﻷﺻﺎﺑﻊ‪.‬‬
‫ﻭﺯﺍﺩ ﺟﺎﻟﻴﻨﻮﺱ ﻋﻈﻤﲔ ﻭﳘﺎ ﺭﺃﺳﺎ ﺍﻟﻜﺘﻔﲔ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻋﺪﺩ ﺍﻟﻌﻈﺎﻡ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻣﺎﺋﺘﲔ ﻭﲦﺎﻧﻴﺔ ﻭﺃﺭﺑﻌﲔ ﻋﻈﻤﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻭﻫﺬﺍ ﺳﻮﻯ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ ﺍﻟﺬﻱ ﰲ ﺍﳊﻨﺠﺮﺓ‪ ،‬ﻭﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﻠﺐ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬ﰎ ﺗﺸﺮﻳﺢ‬
‫ﺍﻟﻌﻈﺎﻡ‬

‫ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺍﻟﻌﻀﻞ‬

‫ﻼ‬
‫ﻭﻫﻲ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻭﻥ ﻓﺼ ﹰ‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬

‫ﻛﻼﻡ ﹸﻛﻠﹼﻲ ﰲ ﺍﻟﻌﺼﺐ‬

‫ﻭﺍﻟﻌﻀﻞ ﻭﺍﻟﻮﺗﺮ ﻭﺍﻟﺮّﺑﺎﻁ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﳌﺎ ﻛﺎﻧﺖ ﺍﳊﺮﻛﺔ ﺍﻹﺭﺍﺩﻳﺔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻏﺮﺿﻪ ﺍﻵﻥ ﺑﻴﺎﻥ ﻓﺎﺋﺪﺓ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺇﺫ ﻛﺎﻧﺖ ﺍﻟﻌﻈﺎﻡ ﺻﻠﺒﺔ‪ ،‬ﻭﺍﻟﻌﺼﺐ ﻟﻄﻴﻔﹰﺎ‪ .‬ﻳﺮﻳﺪ ﺑﺎﻟﻠﻄﻴﻒ ﻫﺎ ﻫﻨﺎ ﺍﻟﺮﻗﻴﻖ ﺍﻟﺪﻗﻴﻖ ﺍﻟﺼﻐﲑ ﺍﳊﺠﻢ‪ ،‬ﻭ ﻛﺎﻥ ﻛﺬﻟﻚ ﻻ‬
‫ﳛﺴﻦ ﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﺼﻠﺐ ﻷﻥ ﺍﻟﺼﻠﺐ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻜﻮﻥ ﺛﻘﻴﻼﹰ‪ ،‬ﻭﺍﻟﺜﻘﻴﻞ ﻻ ﻳﻘﻮﻱ ﺍﻟﻠﻄﻴﻒ ﻋﻠﻰ ﺇﻗﻼﻟﻪ‪ ،‬ﻭﻳﺮﻳﺪ ﻬﺑﺬﺍ ﺃﻥ‬
‫ﺍﻟﻌﻈﺎﻡ ﻣﻊ ﻛﻮﻬﻧﺎ ﺻﻠﺒﺔ ﻛﺒﲑﺓ ﺍﳌﻘﺪﺍﺭ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﺻﻐﲑﺓ ﺟﺪﹰﺍ ﱂ ﻳﻜﻦ ﺇﻳﺼﺎﻝ ﺍﻟﻌﺼﺐ ﻬﺑﺎ ﺿﺎﺭﹰﺍ ﻟﻜﻦ ﺍﻟﺼﻐﲑ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺻﻠﺒﹰﺎ ﻓﻬﻮ ﺧﻔﻴﻒ ﻟﻘﻠﺔ ﺟﺮﻣﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﳌﺎ ﻛﺎﻥ ﺍﳉﺮﻡ ﺍﳌﻠﺘﺌﻢ ﻣﻦ ﺍﻟﻌﺼﺐ ﻭﺍﻟﺮﺑﺎﻁ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺭﻗﻴﻘﹰﺎ ﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﺮﺑﺎﻁ ﻻ ﳚﻮﺯ ﺃﻥ‬
‫ﻼ ﻭﻛﺎﻥ ﺍﻟﻌﺼﺐ ﻓﻬﻮﻻ ﳏﺎﻟﺔ ﳛﻤﻠﻪ ﻋﻨﺪ ﲢﺮﻳﻜﻪ ﻓﻴﻌﻮﺩ ﺍﶈﺬﻭﺭ ﺍﳌﺬﻛﻮﺭ‪.‬‬ ‫ﻳﻜﻮﻥ ﻏﺎﻟﺒﹰﺎ ﻋﻠﻰ ﺍﻟﻌﺼﺐ ﺟﺪﹰﺍ ﻭﺇﻻ ﻛﺎﻥ ﺛﻘﻴ ﹰ‬

‫ﻭﺍﻟﻌﺼﺐ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺩﻗﻴﻘﹰﺎ ﳌﺎ ﺫﻛﺮﻩ ﺑﻌﺪ ﻫﺬﺍ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻨﻬﻤﺎ ﻏﻠﻴﻈﹰﺎ ﺟﺪﹰﺍ‪ .‬ﻭﺍﻷﻭﱃ ﺃﻧﻪ‬
‫ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻭﺍﻟﻘﻮﺓ ﺍﶈﺮﻛﺔ ﺇﳕﺎ ﻫﻲ ﰲ ﺍﻟﻌﺼﺐ‪ .‬ﻓﻠﻮ ﱂ ﳛﺪﺙ ﺍﻟﻌﻀﻞ ﻟﻜﺎﻥ ﺍﻟﻌﺼﺐ ﺇﺫﺍ ﲪﻞ ﺣﺮﻛﺔ ﺍﻟﻌﻀﻮ ﺍﺣﺘﺎﺝ ﺇﱃ‬
‫ﲪﻞ ﻣﺎ ﻣﻌﻪ ﻣﻦ ﺍﻟﺮﺑﺎﻁ ﻭﺟﺬﺑﻪ ﺇﱃ ﺟﻬﺔ ﻣﺒﺪﺋﻪ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﺛﻘ ﻞ ﻋﻠﻰ ﺍﻟﻌﻀﻮ ﺍﳌﺘﺤﺮﻙ ﻓﻼ ﺑﺪ ﻣﻦ ﺣﺪﻭﺙ ﺍﻟﻌﻀﻞ‬
‫ﺣﱴ ﻳﻜﻮﻥ ﺟﺬﺏ ﺍﻟﻌﺼﺐ ﺇﱃ ﻣﻮﺿﻌﻬﺎ ﻓﺘﻜﻮﻥ ﺍﳌﺴﺎﻓﺔ ﻗﺮﻳﺒﺔ ﻓﻴﻜﻮﻥ ﰲ ﺫﻟﻚ ﺃﻣﻦ ﻣﻦ ﺍﻧﻘﻄﺎﻋﻬﺎ ﺍﻟﺬﻱ ﺃﻭ ﺟﺒﻪ ﺑﻌﺪ‬
‫ﺍﳌﺴﺎﻓﺔ ﻭﺯﻳﺎﺩﺓ ﺍﻟﺜﻘﻞ ﺣﻴﻨﺌﺬٍ ﳏﺘﻤﻠﺔ ﻷﻬﻧﺎ ﺣﻴﻨﺌﺬٍ ﻳﺴﲑﺓ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻮﻫﻦ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻮﺟﺒﻪ ﺑﻌﺪ ﺍﳌﺴﺎﻓﺔ‪ .‬ﻭﻓﺎﺋﺪﺓ‬
‫ﺣﺸﻮ ﺍﻟﻌﻀﻠﺔ ﺑﺎﻟﻠﺤﻢ ﺃﻥ ﻳﺒﻘﻰ ﻭﺿﻊ ﺃﻟﻴﺎﻓﻬﺎ ﳏﻔﻮﻇﹰﺎ ﻭﺇﳕﺎ ﺟﻌﻞ ﻣﻦ ﺍﻟﻠﺤﻢ ﻷﻧﻪ ﻟﻮ ﺟﻌﻞ ﻣﻦ ﻋﻀﻮ ﺻﻠﺐ ﱂ ﳝﻜﻦ ﺗﻘﻠﺺ‬
‫ﺗﻠﻚ ﺍﻟﻠﻴﻒ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﲢﺮﻳﻚ ﺍﻟﻌﻀﻮ‪ .‬ﻭﻟﻮ ﺟﻌﻞ ﻣﻦ ﺍﻟﺸﺤﻢ ﻭﳓﻮﻩ ﻟﻜﺎﻥ ﻳﺰﻳﺪ ﺗﻠﻚ ﺍﻷﻟﻴﺎﻑ ﺑﺮﺩﹰﺍ ﻓﺠﻌﻞ ﻣﻦ ﺍﻟﻠﺤﻢ‬
 ‫ﻷﻧﻪ ﻣﻊ ﻟﻴﻨﻪ ﻳﺴﺨﻦ ﺗﺴﺨﻴﻨﺎﹰ ﻣﻌﺘﺪ ﹰﻻ ﻟﱪﺩ ﺍﻟﻌﺼﺐ ﻭﺍﻟﺮﺑﺎﻁ‪ ،‬ﻭﺇﳕﺎ ﺟﻌﻞ ﰲ ﻭﺳﻂ ﺍﻟﻌﻀﻠﺔ ﻛﺎﶈﻮﺭ ﻣﻦ ﺟﻮﻫﺮ ﺍﻟﻌﺼﺐ‬
‫ﻟﻴﻜﻮﻥ ﺟﻮﻫﺮ ﺍﻟﻌﺼﺐ ﻟﻴﺲ ﺑﻜﺜﲑ ﺍﻻﻧﺘﻌﺎﺵ ﻓﻴﻀﻌﻒ ﻭﺇﳕﺎ ﺟﻠﻠﺖ ﺍﻟﻌﻀﻠﺔ ﺑﺎﻟﻐﺸﺎﺀ ﻟﻴﻜﻮﻥ ﳍﺎ ﺣﺲ ﻣﻦ ﺧﺎﺭﺝ ﻭﻻ ﺑﺪ‬
‫ﻼ ﺑﻌﻈﻢ ﻗﺮﻳﺐ ﻣﻨﻬﺎ ﺣﱴ ﺗﻜﻮﻥ ﻣﺮﺗﺒﻄﺔ ﻬﺑﺎ ﻓﻼ‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺑﺎﻁ ﺍﻟﺬﻱ ﳛﺪﺙ ﻣﻨﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺼﺐ ﺍﻟﻌﻀﻠﺔ ﺭﺑﺎﻃﹰﺎ ﻣﺘﺼ ﹰ‬
‫ﻳﺰﻭﻝ ﻋﻦ ﻣﻜﺎﻬﻧﺎ ﻋﻨﺪ ﺟﺬﺏ ﺍ ﻟﻮﺗﺮ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﺍﳌﺘﺤﺮﻙ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﳉﺒﻬﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻋﻀﻞ ﺍﻟﻮﺟﻪ‪ ....‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻋﻀﻞ ﺍﻟﻮﺟﻪ ﻋﻠﻰ ﻋﺪﺩ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺘﺤﺮﻛﺔ ﰲ ﺍﻟﻮﺟﻪ ﻳﺮﻳﺪ ﺃﻥ ﺃﻧﻮﺍﻋﻬﺎ ﻋﻠﻰ ﻋﺪﺩ ﺍﻷﻋﻀﺎﺀ‬
‫ﺍﳌﺘﺤﺮﻛﺔ‪ ،‬ﺃﻋﲏ ﺍﳌﺘﺤﺮﻛﺔ ﺑﺬﺍﻬﺗﺎ ﺑﻌﻀﻞ ﳜﺼﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﺘﺤﺮﻙ ﺑﺎﻟﻐﺮﺽ ﻛﺤﺮﻛﺔ ﻋﻀﻮ ﺗﺒﻌﹰﺎ ﳊﺮﻛﺔ ﺁﺧﺮ ﺃﻭ ﺑﺎﻟﺬﺍﺕ‬
‫ﻭﻟﻜﻦ ﺑﺸﺮﻛﺔ ﻋﻀﻮ ﺁﺧﺮ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﻀﻞ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﺪﺩ‬
‫ﺃﺷﺨﺎﺹ ﺍﻟﻌﻀﻞ ﻋﻠﻰ ﻋﺪﺩ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺘﺤﺮﻛﺔ ﺑﺬﻭﺍﻬﺗﺎ ﻭﺑﺎﻧﻔﺮﺍﺩﻫﺎ ﺇﺫ ﻗﺪ ﻳﻜﻮﻥ ﻟﻌﻀﻮ ﻭﺍﺣﺪ ﻋﻀﻠﺘﺎﻥ‪ .‬ﻭﺛﻼﺛﺔ ﲢﺮﻛﻪ‬
‫ﺣﺮﻛﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﺗﻜﻮﻥ ﺣﺮﻛﺘﻪ ﺗﻠﻚ ﺑﻔﻌﻞ ﺍﻟﻜﻞ ﲨﻠﺔ‪ ،‬ﺃﻭ ﺑﻔﻌﻞ ﺑﻌﻀﻬﺎ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺇﳕﺎ ﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺍﻷﻧﻮﺍﻉ ﻋﻠﻰ ﻋﺪﺩ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﻭﺃﻋﲏ ﻬﺑﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﻟﱵ ﺗﻜﻮﻥ ﻧﻮﻋﻴﺘﻬﺎ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻷﻧﻮﺍﻉ ﺍﳌﺨﺘﻠﻔﺔ ﻛﻘﻮﻟﻨﺎ‬
‫ﻋﻀﻞ ﺣﺮﻛﺔ ﺍﳋﺪ‪ ،‬ﻭﻋﻀﻞ ﺣﺮﻛﺔ ﺍﻟﺼﺪﺭ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻜﻞ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻋﻀﻞ ﻧﻮﻋﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻋﻀﻠﺔ ﺍﳉﺒﻬﺔ ﺭﻗﻴﻘﺔ ﻟِﺄﻥ ﺍﻟﻌﻀﻮ ﺍﳌﺘﺤﺮﻙ ﻬﺑﺎ‪ ،‬ﻭﻫﻮ ﺍﳉﻠﺪ‬
‫ﺧﻔﻴﻒ ﻓﻼ ﺗﻜﻮﻥ ﳏﺘﺎﺟﺔ ﺇﱃ ﻛﺜﲑ ﻣﻦ ﺟﺮﻡ ﺍﻟﺮﺑﺎﻁ ﻭﺍﻟﻌﺼﺐ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻣﺴﺘﻌﺮﺿﺔ ﻟﻴﻤﻜﻦ ﺃﻥ ﺗﻌﻢ ﲨﻴﻊ ﺃﺟﺰﺍﺀ ﺍﳉﻠﺪ‬
‫ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﳓﺮﻙ ﺍﻟﻌﻀﻮ ﺍﳌﺘﺤﺮﻙ ﻬﺑﺎ ﺑﻐﲑ ﻭﺗﺮ ﺑﻞ ﺑﺬﺍﻬﺗﺎ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﲢﺮﻳﻜﻬﺎ ﻟﻪ ﻟﻮ ﻛﺎﻥ ﺑﻮﺗﺮ ﻟﻜﺎﻥ‬
‫ﺫﻟﻚ ﺍﻟﻮﺗﺮ ﺇﻣﺎ ﺃﻥ ﻳﻨﺒﺴﻂ ﻃﺮﻓﻪ ﺣﱴ ﻳﻼﻗﻲ ﲨﻴﻊ ﺃﺟﺰﺍﺀ ﺍﳉﻠﺪ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ﱂ ﻳﻠﺰﻡ ﻣﻦ ﲢﺮﻳﻜﻬﺎ‬
‫ﺇﻻ ﲢﺮﻳﻚ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳﺘﺼﻞ ﺑﻪ ﺫﻟﻚ ﺍﻟﻮﺗﺮ ﺇﺫ ﺍﳉﻠﺪ ﺷﺪﻳﺪ ﺍﻟﻘﺒﻮﻝ ﻟﻠﺘﻤﺪﺩ ﻓﺈﺫﺍ ﺍﳒﺬﺏ ﻣﻨﻪ ﺟﺰﺀ ﱂ ﻳﻠﺰﻡ ﺫﻟﻚ ﺍﳒﺬﺍﺏ‬
‫ﺑﺎﻗﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﱂ ﺗﻜﻦ ﺣﺎﺟﺔ ﺇﱃ ﺫﻟﻚ ﺍﻟﻮﺗﺮ ﺇﺫ ﻫﺬﺍ ﺍﻻﺗﺼﺎﻝ ﳝﻜﻦ ﺣﺼﻮﻟﻪ ﻣﻦ ﺃﻟﻴﺎﻑ ﺍﻟﻌﻀﻠﺔ ﻣﻦ ﻏﲑ ﺣﺎﺟﺔ‬
‫ﺇﱃ ﻭﺗﺮ ﻳﺰﻳﺪ ﰲ ﺛﺨﻨﻬﺎ ﻓﻴﺰﻳﺪ ﰲ ﻧﺘﻮﺀ ﺍﳉﺒﻬﺔ ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻨﻜﺮﹰﺍ ﰲ ﺍﳋﻠﻖ ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻏﺸﺎﺋﻴﺔ ﻷﻬﻧﺎ ﻟﺮﻗﺘﻬﺎ‬
‫ﻭﻗﻠﺔ ﺍﻟﻠﺤﻢ ﻓﻴﻬﺎ ﺗﻜﻮﻥ ﻛﺎﻟﻐﺸﺎﺀ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﺷﺪﻳﺪﺓ ﺍﳌﺨﺎﻟﻄﺔ ﻟﻠﺠﻠﺪ ﻷﻬﻧﺎ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻣﻼﻗﻴﺔ ﳉﻤﻴﻊ ﺃﺟﺰﺍﺋﻪ ﺣﱴ‬
‫ﻳﻜﻮﻥ ﲢﺮﻳﻜﻬﺎ ﳉﻤﻴﻊ ﺍﻷﺟﺰﺍﺀ ﲨﻠ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﳌﻘﻠﺔ‬

‫ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻛﺔ ﻟﻠﻤﻘﻠﺔ‪ ....‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬
 ‫ﺇﳕﺎ ﻳﺘﻢ ﺍﻹﺑﺼﺎﺭ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﰲ ﻣﻮﺿﻌﻪ ﺑﺄﻥ ﻳﺼﲑ ﺍﻟﺜﻘﺐ ﺍﻟﻌﻴﲏ ﻣﻮﺍﺟﻬﹰﺎ ﻟﻠﻤﺮﺋﻲ‪ .‬ﻭﻋﻠﻰ ﲰﺘﻪ ﺣﱴ ﻳﺘﺄﺩﻯ ﺷﺒﺤﻪ ﺇﱃ‬
‫ﻫﻨﺎﻙ‪ .‬ﻭﻫﺬﻩ ﺍﳌﻮﺍﺟﻬﺔ ﻗﺪ ﺗﺘﺤﻘﻖ ﲝﺮﻛﺔ ﺍﳌﺮﺋﻲ‪ ،‬ﻭﺫﻟﻚ ﻗﺪ ﻻ ﻳﺘﺄﺗﻰ ﰲ ﻛﻞ ﻭﻗﺖ‪ .‬ﺃﻭ ﻳﻜﻮﻥ ﻋﺴﺮﹰﺍ‪ .‬ﻭﻗﺪ ﻳﺘﺤﻘﻖ ﲝﺮﻛﺔ‬
‫ﺍﻟﺮﺍﺋﻲ‪ ،‬ﻭﻫﻮ ﺃﺳﻬﻞ ﻭﺃﺳﻬﻞ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﺤﺮﻙ ﻫﻮ ﺍﳌﻘﻞ ﻧﻔﺴﻬﺎ ﻣﻊ ﺑﻘﺎﺀ ﺍﻟﺒﺪﻥ ﻋﻠﻰ ﻭﺿﻌﻪ‪ .‬ﻓﻠﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻟﻠﻤﻘﻠﺔ ﲤﻜﻦ ﻣﻦ ﲨﻴﻊ ﺍﳊﺮﻛﺎﺕ ﺍﻟﱵ ﺗﺘﺤﻘﻖ ﻣﻌﻬﺎ ﻣﻮﺍﺟﻬﺔ ﺍﳌﺮﺋﻴﺎﺕ‪ .‬ﻭﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺘﻘﻴﻤﺔ ﺃﻭ‬
‫ﻣﺴﺘﺪﻳﺮﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﺴﺘﻘﻴﻤﺔ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺇﱃ ﺟﻬﺔ ﻟﻜﻦ ﺍﳉﻬﺎﺕ ﺳﺖ‪ :‬ﺍﺛﻨﺎﻥ ﻣﻨﻬﺎ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻬﻤﺎ ﻭﳘﺎ‪:‬‬
‫ﺍﳋﻠﻒ ﻭﺍﻟﻘﺪﺍﻡ‪ .‬ﻷﻥ ﺍﳌﻮﺍﺟﻬﺔ ﺗﺘﺤﻘﻖ ﺑﺪﻭﻬﻧﻤﺎ ﻷﻬﻧﺎ ﺇﳕﺎ ﺗﺘﻮﻗﻒ ﻋﻠﻰ ﺍﳌﺴﺎﻣﺘﺔ‪ .‬ﻭﻫﻲ ﻻ ﲣﺘﻠﻒ ﻣﻊ ﺍﻟﻘﺮﺏ ﻭﺍﻟﺒﻌﺪ‪ ،‬ﻓﺘﺒﻘﻰ‬
‫ﺍﳉﻬﺎﺕ ﺍﻟﱵ ﲢﺘﺎﺝ ﺍﳌﻘﻠﺔ ﺃﻥ ﺗﺘﺤﺮﻙ ﺑﺎﻻﺳﺘﻘﺎﻣﺔ ﺇﱃ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺃﻭ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪﺓ ﺃﺭﺑﻌﹰﺎ ﻭﻫﻲ‪ :‬ﺍﻟﻔﻮﻕ‪ ،‬ﻭﺍﻷﺳﻔﻞ‪،‬‬
‫ﻭﺍﻟﻴﻤﲔ‪ ،‬ﻭﺍﻟﻴﺴﺎﺭ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﺣﺮﻛﺔ ﺍﳌﻘﻠﺔ ﺑﺎﻻﺳﺘﻘﺎﻣﺔ ﺇﻣﺎ ﺇﱃ ﺟﻬﺔ ﻭﺍﺣﺪﺓ ﻓﺘﻜﻮﻥ ﺇﱃ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﳉﻬﺎﺕ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺇﳕﺎ ﺗﻜﻮﻥ‬
‫ﺑﻌﻀﻠﺔ ﲢﺮﻛﻬﺎ ﺇﱃ ﺗﻠﻚ ﺍﳉﻬﺔ ﻓﺘﺤﺘﺎﺝ ﻟﺬﻟﻚ ﺇﱃ ﺃﺭﺑﻊ ﻋﻀﻼﺕ ﺃﻭ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﺟﻬﺘﲔ ﻭﺇﻻ ﻟﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﺍﳊﺮﻛﺔ ﰲ ﺣﺎﻝ ﻭﺍﺣﺪﺓ ﺇﱃ ﺟﻬﺘﲔ ﻣﺘﻀﺎﺩﺗﲔ ﻭﻻ ﺷﻚ ﺃﻥ ﺫﻟﻚ ﳏﺎﻝ‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺟﻬﺘﲔ ﻓﻘﻂ‪ .‬ﻓﺎﶈﺮﻛﺔ ﺇﱃ ﻓﻮﻕ‪ ،‬ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺇﱃ ﺍﻟﻴﻤﲔ ﺃﻭ ﺇﱃ ﺍﻟﺸﻤﺎﻝ ﻭﻛﺬﻟﻚ ﺍﶈﺮﻛﺔ‬
‫ﺍﻷﺳﻔﻞ ﻓﻴﻜﻮﻥ ﻣﻦ ﺫﻟﻚ ﺃﺭﺑﻊ ﺣﺮﻛﺎﺕ ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻻ ﳛﺘﺎﺝ ﻓﻴﻬﺎ ﺇﱃ ﻋﻀﻼﺕ ﻏﲑ ﺗﻠﻚ ﺍﻷﺭﺑﻊ‪ .‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﳊﺮﻛﺔ ﺇﱃ ﺍﻟﻴﻤﲔ ﻭﺍﻟﻔﻮﻕ ﲢﺼﻞ ﺑﻔﻌﻞ ﺍﻟﻌﻀﻠﺘﲔ ﺍﶈﺮﻛﺘﲔ ﺇﱃ ﻫﺎﺗﲔ ﺍﳉﻬﺘﲔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﺘﻢ ﺣﺮﻛﺎﺕ ﺍﳌﻘﻠﺔ ﺍﳌﺴﺘﻘﻴﻤﺔ ﻛﻠﻬﺎ ﺑﺄﺭﺑﻊ ﻋﻀﻼﺕ ﻭﺃﻣﺎ ﺣﺮﻛﺎﻬﺗﺎ ﻋﻠﻰ ﺍﻻﺳﺘﺪﺍﺭﺓ‪ .‬ﻓﺈﳕﺎ ﳝﻜﻦ‬
‫ﻋﻠﻰ ﻭﺟﻬﲔ ﻓﻘﻂ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﺘﻢ ﺑﺈﺣﺪﻯ ﻋﻀﻠﺘﲔ‪ .‬ﻓﻠﺬﻟﻚ ﻛﺎﻧﺖ ﺍﻟﻌﻀﻼﺕ ﺍﶈﺮﻛﺔ ﻟﻠﻤﻘﻠﺔ ﺳﺘﹰﺎ‪.‬‬
‫ﻭﻗﺪ ﻗﻴﻞ ﺇﻬﻧﺎ ﲬﺲ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﱵ ﺗﺪﻋﻢ ﺍﻟﻌﺼﺒﺔ ﺍﺠﻤﻟﻮﻓﺔ ﻣﻦ ﻭ ﺭﺍﺀ ﺍﳌﻘﻠﺔ ﻣﻦ ﺍﳉﺤﻮﻅ ﺍﳌﻔﺮﻁ ﻋﻨﺪ ﺍﻟﺘﺤﺪﻳﻖ ﺍﻟﻘﻮﻱ‪ ،‬ﻛﻤﺎ ﻋﻨﺪ ﺗﻜﻠﻒ ﺭﺅﻳﺔ‬
‫ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻐﲑﺓ ﺟﺪﹰﺍ ﻣﻦ ﺑﻌﺪ ﻓﻘﻂ ﻗﻴﻞ ﺇﻬﻧﺎ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﺑﺴﻴﻄﺔ‪ .‬ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻭﺍﳊﻖ‪.‬‬
‫ﻭﻗﻴﻞ ﺑﻞ ﻭﺍﺣﺪﺓ ﻣﺮﻛﺒﺔ ﻣﻦ ﻋﻀﻠﺘﲔ‪ .‬ﻭﻗﻴﻞ ﺑﻞ ﺛﻼﺙ ﻋﻀﻼﺕ‪ ،‬ﻭﻗﻴﻞ ﺇﻬﻧﺎ ﻟﻴﺴﺖ ﻭﺍﺣﺪﺓ ﺑﻞ ﺍﺛﻨﺘﺎﻥ ﻭﻗﻴﻞ ﺛﻼﺙ‪ .‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻼﺕ ﺍﳉﻔﻦ‬

‫ﻭﺍﻟﻜﻼﻡ ﻳﺸﺘﻤﻞ ﻓﻴﻪ ﻋﻠﻰ ﲝﺜﲔ ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﺍﳉﻔﻦ ﺍﳌﺘﺤﺮﻙ ﻫﻮ ﺍﻷﻋﻠﻰ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﻫﻮ ﺍﳉﻔﻦ‬
‫ﺍﻷﻋﻠﻰ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﳉﻔﻦ ﻓﻠﻤﺎ ﻛﺎﻥ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﳌﺎ ﻛﺎﻥ ﺍﳉﻔﻦ ﺍﻷﻋﻠﻰ ﳛﺘﺎﺝ ﺇﱃ ﺣﺮﻛﱵ‬
‫ﺍﻻﺭﺗﻔﺎﻉ‪.‬‬
‫ﻼ ﻋﻦ ﺣﺮﻛﺔ‬ ‫ﺍﻟﺸﺮﺡ ﻛﻞ ﺣﻴﻮﺍﻥ ﻓﺈﻣﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻋﲔ ﻇﺎﻫﺮﺓ ﻛﺎﳋﻠﺪ‪ .‬ﻓﻬﺬﺍ ﻇﺎﻫﺮ ﺃﻧﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺟﻔﻦ ﺍﻟﺒﺘﺔ ﻓﻀ ﹰ‬
‫ﺍﳉﻔﻦ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﻟﻪ ﻋﲔ ﻇﺎﻫﺮﺓ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺟﻠﺪﻩ ﺻﻠﺒﹰﺎ ﻛﻤﺎ ﰲ ﺍﻟﺴﻤﻚ‪ ،‬ﻓﻬﺬﺍ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺟﻔﻦ ﻳﺘﺤﺮﻙ‪،‬‬
‫ﻓﻼ ﻳﻜﻮﻥ ﻟﻪ ﺗﻐﻤﻴﺾ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻋﻴﻨﻪ ﺻﻠﺒﺔ ﻟﺘﻜﻮﻥ ﺑﻌﻴﺪﺓ ﻋﻦ ﻗﺒﻮﻝ ﺍﻵﻓﺎﺕ ﺃﻛﺜﺮ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﺟﻠﺪﻩ ﺻﻠﺒﹰﺎ‪.‬‬
‫ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﻛﺎﻥ ﺍﳉﻔﻦ ﺍﳌﺘﺤﺮﻙ ﻣﻨﻪ ﻫﻮ ﺍﳉﻔﻦ ﺍﻷﺳﻔﻞ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﳉﻮﺍﺭﺡ ﻓﻴﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺑﻌﻴﻨﻪ ﻏﺸﺎﺀ ﺻﻔﺎﻗﻲ ﻳﺘﺤﺮﻙ ﻣﻦ ﲢﺖ ﺍﳉﻔﻦ ﻳﻐﻄﻲ ﺑﻪ ﺍﳊﺪﻗﺔ ﺗﺎﺭﺓ‪،‬‬
 ‫ﻭﻳﻜﺸﻔﻬﺎ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﳉﻮﺍﺭﺡ ﻓﻼ ﻳﻜﻮﻥ ﻟﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﺟﻠﺪﻩ ﻟﲔ ﻟﻴﺲ ﻣﻦ ﺍﻟﻄﻴﻮﺭ‪،‬‬
‫ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺟﻔﻨﻪ ﺍﳌﺘﺤﺮﻙ ﻫﻮ ﺍﳉﻔﻦ ﺍﻷﻋﻠﻰ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﺘﺤﺮﻙ ﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﻟﺴﺎﻓﻞ ﻟﻜﺎﻧﺖ ﺍﻟﻌﻀﻞ ﺍﳌﺸﻴﻞ ﻟﻪ‬
‫ﺇﱃ ﻓﻮﻕ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﺘﺼﻞ ﺑﻄﺮﻓﻴﻪ ﺃﻭ ﺑﺄﺣﺪﳘﺎ ﻓﻼ ﻳﻠﺰﻡ ﻣﻦ ﺭﻓﻊ ﺫﻟﻚ ﺭﻓﻊ ﻭﺳﻂ ﺍﳉﻔﻦ ﻓﻼ ﻳﺘﻢ ﺗﻐﻤﻴﺾ ﺍﻟﻌﲔ ﺑﻞ ﻳﺒﻘﻰ‬
‫ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺍﳊﺎﺟﺔ ﺇﱃ ﺳﺘﺮﻩ ﺃﺷﺪ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻊ ﺍﻟﺒﺎﺻﺮ ﻣﻜﺸﻮﻓﹰﺎ ﺃﻭ ﻳﻜﻮﻥ ﺍﺗﺼﺎﻝ ﺫﻟﻚ ﺍﻟﻌﻀﻞ ﺑﻮﺳﻂ ﺍﳉﻔﻦ ﻓﻴﻠﺰﻡ‬
‫ﺫﻟﻚ ﺳﺘﺮ ﻣﻮﺿﻊ ﺍﻟﺒﺎﺻﺮﺓ ﺑﺎﻟﻮﺗﺮ ﺍﻟﻨﺎﺯﻝ ﺩﺍﺋﻤﹰﺎ‪ .‬ﻭﺫﻟﻚ ﻣﺒﻄﻞ ﻟﻔﺎﺋﺪﺓ ﺍﻟﻌﲔ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﻛﺎﻧﺖ ﺣﺮﻛﺔ ﺍﳉﻔﻦ ﺍﻷﺳﻔﻞ ﰲ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﳑﺎ ﻻ ﳚﻮﺯ ﺍﻟﺒﺘﺔ ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﺤﺮﻙ ﻫﻮ ﺍﳉﻔﻦ ﺍﻷﻋﻠﻰ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻟﻜﻦ ﻋﻨﺎﻳﺔ ﺍﻟﺼﺎﻧﻊ ﻣﺼﺮﻭﻓﺔ ﺇﱃ ﺗﻘﺮﻳﺐ ﺍﻷﻓﻌﺎﻝ ﻣﻦ ﻣﺒﺎﺩﺋﻬﺎ‪ ،‬ﻭﺇﱃ ﺗﻮﺟﻴﻪ ﺍﻷﺳﺒﺎﺏ ﺇﱃ ﻏﺎﻳﺎﻬﺗﺎ‪ ،‬ﻋﻠﻰ ﺃﻋﺪﻝ ﻃﺮﻳﻖ‬
‫ﻭﺃﻗﻮﻡ ﻣﻨﻬﺞ ﺇﻥ ﻋﲏ ﻫﺎ ﻫﻨﺎ ﺑﺎﻷﻗﻮﻡ ﻣﺎ ﻫﻮ ﺃﻛﺜﺮ ﺍﺳﺘﻘﺎﻣﺔ ﻓﺬﻟﻚ ﳑﻨﻮﻉ ﻓﺈﻥ ﺍﻟﺘﻌﺮﻳﺞ ﻗﺪ ﻳﻜﻮﻥ ﺃﻭ ﻓﻖ ﻭﺧﺼﻮﺻﹰﺎ‬
‫ﺍﻷﻋﺼﺎﺏ ﺍﻟﺪﻣﺎﻏﻴﺔ ﺍﶈﺮﻛﺔ‪ .‬ﻓﺈﻬﻧﺎ ﺑﻜﻮﻬﻧﺎ ﳏﺮﻛﺔ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﺻﻠﺒﺔ‪ ،‬ﻭﻛﻮﻬﻧﺎ ﺩﻣﺎﻏﻴﺔ ﻳﻮﺟﺐ ﳍﺎ ﺃﻥ ﺗﻜﻮﻥ ﻟﻴﻨﺔ‬
‫ﻓﺘﺤﺘﺎﺝ ﺇﱃ ﺗﻌﺮﻳﺞ ﻣﺴﻠﻜﻬﺎ ﻟﺘﻄﻮﻝ ﺍﳌﺴﺎﻓﺔ ﻓﺘﺼﻠﺐ‪ ،‬ﻭﻟﻮ ﺳﻠﻢ ﻟﻪ ﺫﻟﻚ ﱂ ﻳﻔﺪﻩ ﻷﻥ ﺍﳌﺘﺤﺮﻙ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳉﻔﻦ ﺍﻟﻌﺎﱄ ﺃﻭ‬
‫ﺍﻟﺴﺎﻓﻞ ﻓﻼ ﺑﺪ ﻣﻦ ﻋﻀﻞ ﳓﻮ ﺍﻷﺳﻔﻞ ﳛﻴﻂ ﺍﳉﻔﻦ‪ ،‬ﻭﻋﻀﻞ ﻣﻦ ﻓﻮﻕ ﻳﺮﻓﻌﻪ‪ .‬ﻭﺍ ﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻙ ﻟﻠﺠﻔﻦ ﺍﻷﻋﻠﻰ ﻭﻣﻮﺿﻌﻪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﳌﺎ ﻛﺎﻥ ﺍﳉﻔﻦ ﺍﻷﻋﻠﻰ ﳛﺘﺎﺝ‬
‫ﺇﱃ ﺣﺮﻛﱵ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﺫﺍ ﺟﺬﺏ ﻃﺮﻑ ﺍﳉﻔﻦ ﺍﻷﻋﻠﻰ ﺇﱃ ﺃﺳﻔﻞ ﻟﺰﻡ ﺫﻟﻚ ﺗﻐﻤﻴﺾ ﺍﻟﻌﲔ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﻟﻮ ﺟﺬﺏ ﻃﺮﻑ ﺍﳉﻔﻦ ﺍﻷﺳﻔﻞ‬
‫ﺇﱃ ﻓﻮﻕ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺜﻘﻞ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﻟﻠﺠﻔﻦ ﺍﻷﻋﻠﻰ ﻳﻌﺎﻭﻥ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﳝﺎﻧﻊ ﻣﻨﻬﺎ ﺛﻘﻞ ﺍﳉﻔﻦ ﺍﻷﺳﻔﻞ‪.‬‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﳋﺪ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﳋﺪ ﻟﻪ ﺣﺮﻛﺘﺎﻥ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺣﺮﻛﺔ ﺍﳋﺪ ﻏﲑ ﻣﻘﺼﻮﺩﺓ ﻟﺬﺍﻬﺗﺎ‪ ،‬ﺇﺫ ﻻ ﻳﺘﺒﻌﻬﺎ ﻓﻌﻞ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﻘﻊ ﺇﻣﺎ ﺿﺮﻭﺭﻳﺔ ﻛﻤﺎ ﰲ‬
‫ﺣﺮﻛﺘﻪ ﺗﺒﻌﹰﺎ ﳊﺮﻛﺔ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﻭﺇﻣﺎ ﻟﻺﻋﺎﻧﺔ ﻋﻠﻰ ﺣﺮﻛﺔ ﻋﻀﻮ ﺁﺧﺮ ﻛﻤﺎ ﰲ ﺣﺮﻛﺘﻪ ﺑﺸﺮﻛﺔ ﺣﺮﻛﺔ ﺍﻟﺸﻔﹼﺔ‪ .‬ﻭﺍﳊﺎﺟﺔ‬
‫ﺇﱃ ﲢﺮﻳﻚ ﺍﻟﺸﻔﺘﲔ ﻫﻮ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺟﻮﺩﺓ ﺇﺧﺮﺍﺝ ﺍﳊﺮﻭﻑ ﻭﺍﳊﺮﻛﺎﺕ ﻛﺎﻟﻀﻢ ﻭﺍﻟﻔﺘﺢ ﻭﺍﻟﻜﺴﺮ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺫﻟﻚ ﳛﻮﺝ ﺇﱃ ﺗﻔﻨﻦ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﲝﺴﺐ ﺗﻔﻨﻦ ﺃﻧﻮﺍﻉ ﺍﳊﺮﻭﻑ ﻭﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻬﺎ ﻣﻦ ﺍﳊﺮﻛﺎﺕ‪ ،‬ﻭﺟﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻟﻠﺸﻔﺘﲔ ﺣﺮﻛﺎﺕ ﻣﺘﻔﻨﻨﺔ‪ .‬ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻋﻀﻠﺔ ﻟﻜﻦ ﻛﺎﻥ ﻳﻌﺮﺽ ﻣﻦ ﺫﻟﻚ ﺍﻧﺘﻔﺎﺥ ﺍﳋﺪ‬
‫ﺟﺪﺍﹰ‪ ،‬ﻓﺠﻌﻞ ﺫﻟﻚ ﻟﻌﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﳜﺘﻠﻒ ﻣﺎ ﻳﻮﺟﺒﻪ ﻣﻦ ﺍﳊﺮﻛﺎﺕ ﺑﺎﺧﺘﻼﻑ ﺃﺟﺰﺍﺋﻬﺎ‪ ،‬ﻭﺃﻋﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺧﻔﺔ ﺍﻟﻌﻀﻮ‬
‫ﺍﳌﺘﺤﺮﻙ ﻭﺻﻐﺮﻩ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻟﺸﻔﺔ‬

 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﻟﺸﻔﺔ ﻓﻤﻦ ﻋﻀﻠﻬﺎ ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﳌﺎ ﻛﺎﻧﺖ ﺍﳊﺮﻛﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺃﻭ ﹰﻻ ﻟﻠﺸﻔﺔ ﺣﺮﻛﺎﺕ ﺳﻬﻠﺔ ﺃﻣﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻞ ﻣﺸﺘﺮﻙ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳋﺪ ﻭﺃﻥ‬
‫ﺗﻜﻮﻥ ﺑﻌﻀﻠﺔ ﻭﺍﺣﺪﺓ ﺣﺮﻛﺎﺕ ﻛﺜﲑﺓ‪ .‬ﻭﺃﻣﺎ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻓﻠﻌﺴﺮﻫﺎ ﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﺑﻌﻀﻞ ﺧﺎﺹ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ‬
‫ﺣﺮﻛﺔ ﻋﻀﻠﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﻋﺴﺮﻫﺎ ﺃﻥ ﺍﳉﺴﻢ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﺍﺗﺼﻞ ﻃﺮﻓﻪ ﲜﺴﻢ ﺁﺧﺮ ﻛﺎﻥ ﲢﺮﻳﻜﻪ ﺑﺪﻭﻥ ﲢﺮﻳﻚ ﺫﻟﻚ ﺍﻵﺧﺮ‬
‫ﻋﺴﺮﹰﺍ ﻻ ﳏﺎﻟﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﳌﻨﺨﺮ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﻃﺮﻓﺎ ﺍﻷﺭﻧﺒﺔ ﻓﻘﺪ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﳊﺎﺟﺔ ﺇﱃ ﲢﺮﻳﻚ ﺍﳌﻨﺨﺮ ﻫﻮ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺩﻓﻊ ﺍﻟﻔﻀﻮﻝ ﺑﺎﻻﺭﺗﻌﺎﺩ ﻭﺍﻻﻧﺘﻔﺎﺽ‪ ،‬ﻭﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺯﻳﺎﺩﺓ ﰲ ﺟﺬﺏ‬
‫ﺍﳍﻮﺍﺀ‪ ،‬ﻭﺩﻓﻌﻪ ﻛﻤﺎ ﰲ ﺍﻟﺘﻨﻔﺲ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻻﻧﺒﺴﺎﻁ ﻭﺍﻻﻧﻘﺒﺎﺽ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﺫﻟﻚ ﻧﺎﺩﺭﹰﺍ ﻻ ﺟﺮﻡ ﻛﺎﻧﺖ ﺍﳊﺎﺟﺔ‬
‫ﺇﱃ ﲢﺮﻳﻚ ﺍﻟﺸﻔﺘﲔ‪ .‬ﺃﻛﺜﺮ ﻭﳌﺎ ﱂ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﺗﺼﻐﲑ ﻋﻀﻞ ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ﻟﺌﻼ ﻳﺰﺩﺍﺩ ﻧﺘﻮﺀ ﺍﻟﻮﺟﻨﺔ ﻛﺎﻥ ﺗﺼﻐﲑ‬
‫ﻋﻀﻞ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﳛﺘﺎﺝ ﻓﻴﻬﺎ ﰲ ﺃﻭ ﻗﺎﺕ ﺃﻗﻞ ﺃﻭﱃ‪.‬‬
‫ﻭﺃﻣﺎ ﻭﺟﻮﺏ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻗﻮﻳﺔ ﻓﻸﺟﻞ ﺻﻐﺮﻫﺎ‪ ،‬ﻭﻷﺟﻞ ﻋﺴﺮ ﻫﺬﻩ ﺍﳊﺮﻛﺔ‪ ،‬ﻷﻥ ﺍﻟﻌﻀﻮ ﺍﳌﺘﺤﺮﻙ ﻬﺑﺎ‬
‫ﻼ ﺑﺴﻬﻮﻟﺔ ﻟﻘﺒﻮﻝ ﺍﻟﺸﻔﺘﲔ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺻﻠﺐ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﻘﺒﻮﻝ ﻟﻠﺘﻤﺪﺩ ﻭﳓﻮﻫﺎ ﳑﺎ ﺗﻮﺟﺒﻪ ﺍﳊﺮﻛﺎﺕ ﻗﺒﻮ ﹰﻻ ﺳﻬ ﹰ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻟﺴﺒﺐ ﰲ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﺑﺎﳊﺮﻛﺔ ﻗﺎﻝ ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻗﺪ ﺧﺺ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﰒ ﺣﺮﻛﺎﺕ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﱂ ﳛﺘﺞ ﻓﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻛﻞ ﺣﻴﻮﺍﻥ ﻓﺈﻥ ﺍﻟﻔﻚ ﺍﳌﺘﺤﺮﻙ ﻣﻨﻪ ﻫﻮ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﺇﻻ ﺍﻟﺘﻤﺴﺎﺡ ﻓﺈﻧﻪ ﺇﳕﺎ ﳛﺮﻙ ﻓﻜﻪ ﺍﻷﻋﻠﻰ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺃﺳﺒﺎﺑﹰﺎ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﺃﺧﻒ‪ ،‬ﻭﲢﺮﻳﻚ ﺍﻷﺧﻒ ﺃﺣﺴﻦ ﻷﻥ ﺫﻟﻚ‪ ،‬ﺃﺳﻬﻞ‪ .‬ﻭﺇﳕﺎ‬
‫ﻛﺎﻥ ﺃﺧﻒ ﻷﻥ ﺍﻷﻋﻠﻰ ﺍﺣﺘﻴﺞ ﻓﻴﻪ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺳﺎﺗﺮﹰﺍ ﻭﺍﻗﻴﹰﺎ ﳌﺎ ﻭﺭﺍﺀﻩ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻭﻷﻧﻪ ﺗﻜﻮﻥ ﻓﻴﻪ ﺃﻋﻀﺎﺀ ﻛﺮﳝﺔ‬
‫ﻼ ﻭﻻ ﻛﺬﻟﻚ ﻫﺎ ﻫﻨﺎ‪.‬‬ ‫ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻋﻈﻴﻤﹰﺎ ﺻﻠﺒﹰﺎ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺛﻘﻴ ﹰ‬

‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺍﳌﺘﺤﺮﻙ ﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﻷﻋﻠﻰ ﻭﻫﻮ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﻛﺮﳝﺔ ﻟﻴﻨﺔ ﻟﻜﺎﻧﺖ ﺍﳊﺮﻛﺔ ﺗﻀﺮ ﺑﺘﻠﻚ ﺍﻷﻋﻀﺎﺀ ﳌﺎ‬
‫ﻳﻠﺰﻣﻬﺎ ﻣﻦ ﲤﺪﻳﺪ ﺑﻌﺾ ﺟﺮﻣﻬﺎ ﻭﺍﻧﻘﺒﺎﺿﻪ‪ .‬ﻭﺧﺼﻮﺻﹰﺎ ﺍﻷﻋﺼﺎﺏ‪ .‬ﻭﺇﳕﺎ ﺍﺧﺘﺼﺖ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺑﺎﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻷﻥ‬
‫ﺃﻓﻌﺎﳍﺎ ﺇﳕﺎ ﺗﺘﻢ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺮﻳﺒﺔ ﺟﺪﹰﺍ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻛﻤﺎ ﻧﺒﻴﻨﻪ ﰲ ﻣﻮﺿﻌﻪ‪ .‬ﻭﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺍﳌﺘﺤﺮﻙ ﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻻﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺼﻠﻪ ﻣﻊ ﺍﻟﺮﺃﺱ ﺳﻠﺴﺎﹰ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﳌﺎ ﺃﻣﻜﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺸﺄﻥ ﺃﻭ ﺍﻟﻔﺮﺍﻕ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﺃﻭ ﹰﻻ ﺑﻞ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﺮﻛﺰ‪ .‬ﻭﻟﻮ ﺧﻠﻖ ﻛﺬﻟﻚ ﻟﺘﻬﻴﺄ‬
 ‫ﻟﻼﳔﻼﻉ ﺑﺴﺒﺐ ﺛﻘﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﳔﻼﻋﻪ ﺷﺪﻳﺪ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻷﻋﻀﺎﺀ ﺍﻟﱵ ﻓﻴﻪ‪ .‬ﻭﻫﺎ ﻫﻨﺎ ﺃﻣﺮﺍﻥ‪ :‬ﺁﺧﺮﺍﻥ ﻳﻮﺟﺒﺎﻥ ﺍﺧﺘﺼﺎﺹ‬
‫ﺍﳊﺮﻛﺔ ﺑﺎﻟﻔﻚ ﺍﻷﺳﻔﻞ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﳌﺘﺤﺮﻙ ﻫﻮ ﺍﻷﻋﻠﻰ ﻭﺍﻷﺳﻔﻞ ﻳﻜﻮﻥ ﺳﺎﻛﻨﹰﺎ ﻟﻜﺎﻥ ﻣﻔﺼﻞ ﺍﻷﺳﻔﻞ ﳛﺘﺎﺝ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺛﻘﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻻﺗﺼﺎﻝ ﺑﻌﻈﺎﻡ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻌﻨﻖ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫ ﻛﺎﻥ‬
‫ﻋﻈﻴﻤﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺛﻘﻴ ﻼﹰ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﺛﻘﻞ ﺍﻟﻮﺟﻪ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﳌﺘﺤﺮﻙ ﻫﻮ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻟﻜﺎﻥ ﺍﻟﻔﻐﺮ ﺇﳕﺎ ﻳﺘﺄﺗﻰ ﻣﻊ ﲢﺮﻳﻚ ﻃﺮﻓﻪ ﺇﱃ ﻗﺪﺍﻡ ﺍﻟﻮﺟﻪ ﻷﻧﻪ ﱂ ﳝﻜﻦ‬
‫ﻣﺘﻤﻜﻨﹰﺎ ﻣﻦ ﺍﻻﺭﺗﻔﺎﻉ ﻛﺜﲑﹰﺍ ﲟﻨﻊ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﻟﻪ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻻﺣﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺤﺮﻳﻚ ﻛﺜﲑﹰﺍ‬
‫ﺟﺪﹰﺍ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻐﺮ ﻭ ﺍﺳﻌﹰﺎ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻨﺘﻮ ﻣﻮﺍﺿﻊ ﺃﻭ ﺗﺎﺭ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻛﺔ ﺗﻠﻚ ﺍﳊﺮﻛﺔ ﻷﻬﻧﺎ ﺇﳕﺎ ﺗﻜﻮﻥ‬
‫ﺁﺗﻴﺔ ﺇﻟﻴﻪ ﻣﻦ ﻓﻮﻕ‪ ،‬ﻭﻋﻨﺪ ﺣﺮﻛﺘﻪ ﺇﱃ ﻗﺪﺍﻡ ﳜﺮﺝ ﻃﺮﻓﻪ ﻋﻦ ﲰﺖ ﻣﻮﺍﺿﻊ ﺗﻠﻚ ﺍﻟﻌﻀﻞ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﻧﺘﻮﺀ ﻣﻮﺍﺿﻊ‬
‫ﺍﻷﻭﺗﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﻳﻠﺰﻣﻪ ﻗﺒﺢ ﺻﻮﺭﺓ ﺍﻟﻮﺟﻪ ﺟﺪﹰﺍ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺘﺤﺮﻙ ﻫﻮ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺍﺧﺘﺼﺎﺹ ﺍﻟﺘﻤﺴﺎﺡ ﲝﺮﻛﺔ ﺍﻟﻔﻚ ﺍﻷﻋﻠﻰ ﻓﻸﻧﻪ ﺣﻴﻮﺍﻥ ﻏﺬﺍﺅﻩ ﺑﺎﻟﺼﻴﺪ ﻭﻳﺪﺍﻩ ﺧﻔﻴﺘﺎﻥ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻬﺎ ﺣﺎﻟﺔ ﺍﻟﺼﻴﺪ ﻛﻤﺎ ﰲ ﺍﻷﺳﺪ ﻭﳓﻮﻩ‪ ،‬ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻬﻧﺸﻪ ﻗﻮﻳﹰﺎ ﺟﺪﹰﺍ ﻟﻴﺘﺪﺍﺭﻙ ﺑﺬﻟﻚ ﻣﺎ ﻓﺎﺗﻪ ﺑﻀﻌﻒ‬
‫ﺍﻟﻴﺪﻳﻦ‪ .‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻗﻮﻳﹰﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻀﻮ ﳌﺘﺤﺮﻙ ﺑﺎﻹﺭﺍﺩﺓ ﻣﺘﺤﺮﻛﹰﺎ ﺑﺎﻟﻄﺒﻊ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﺘﺤﺮﻙ ﻫﻮ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ‬
‫ﻟﻜﺎﻥ ﺍﻷﻣﺮ ﺑﻀﺪ ﺫﻟﻚ ﻷﻥ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﺗﻜﻮﻥ ﺣﺮﻛﺘﻪ ﻋﻨﺪ ﺍﻟﻌﺾ ﻭﺍﻟﻨﻬﺶ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﻹﺭﺍﺩﺓ ﻣﻀﺎﺩﺓ ﳊﺮﻛﺘﻪ‬
‫ﺑﺎﻟﻄﺒﻊ ﻷﻥ ﺗﻠﻚ ﺍﳊﺮﻛﺔ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻭﺣﺮﻛﺘﻪ ﺑﺎﻟﻄﺒﻊ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻓﻸﺟﻞ ﺍﺣﺘﻴﺎﺝ ﺍﻟﺘﻤﺴﺎﺡ ﺇﱃ ﻗﻮﺓ ﺍﻟﻌﺾ ﺟﻌﻠﺖ ﺃﺳﻨﺎﻧﻪ‬
‫ﺍﻟﻌﺎﻟﻴﺔ ﻣﻮﺿﻊ ﺍﻟﺴﺎﻓﻠﺔ ﻛﻤﻨﺸﺎﺭﻳﻦ‪ ،‬ﺗﺪﺧﻞ ﺯﻭﺍﺋﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﰲ ﺣﻔﺮ ﺍﻵﺧﺮ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻋﻀﻞ ﺇﻃﺒﺎﻕ ﺍﻟﻔﻢ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﰒ ﺣﺮﻛﺎﺕ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﱂ ﳛﺘﺞ ﻓﻴﻬﺎ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‬
‫ﻭﺃﻣﺎ ﻋﻀﻞ ﺍﻟﻔﻐﺮ ﻭﺇﻧﺰﺍﻝ ﺍﻟﻔﻚ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﳕﺎ ﳛﺘﺎﺝ ﻫﺬﺍ ﺍﻟﻔﻚ ﺇﱃ ﺍﳊﺮﻛﺔ ﰲ ﺃﺣﻮﺍﻝ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﻋﻨﺪ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺫﻟﻚ ﻳﺘﻢ ﺑﻔﻐﺮ ﺍﻟﻔﻢ ﻭﺇﻃﺒﺎﻗﻪ ﺑﻘﺪﺭ ﻳﺼﻠﺢ‬
‫ﻹﺧﺮﺍﺝ ﺍﳊﺮﻭﻑ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻋﻨﺪ ﺇﻳﺮﺍﺩ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﻔﻢ ﺇﻣﺎ ﻟﺴﺪﺓ ﰲ ﺍﻷﻧﻒ ﺃﻭ ﻷﻥ ﺍﻟﺘﻨﻔﺲ ﺑﻪ ﻻ ﻳﻜﻔﻲ ﻭﺫﻟﻚ ﻳﺘﻢ ﲝﺮﻛﺔ ﺍﻟﻔﻐﺮ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻋﻨﺪ ﺍﻟﻌﺾ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﺫﻟﻚ ﻳﺘﻢ ﲝﺮﻛﺔ ﺍﻟﻔﻐﺮ ﻭﺍﻹﻃﺒﺎﻕ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﻋﻨﺪ ﺍﳌﻀﻎ ﻭﺫﻟﻚ ﳛﻮﺝ ﻓﻴﻪ ﺇﱃ ﻫﺎﺗﲔ ﺍﳊﺮﻛﺘﲔ ﻣﻊ ﺣﺮﻛﺔ ﺳﺤﻖ ﺍﳌﺄﻛﻮﻝ ﻭﻫﻲ ﺇﳕﺎ ﺗﺘﻢ ﺑﺈﺩﺍﺭﺓ ﺍﻟﻔﻚ‪.‬‬

‫ﺃﻣﺎ ﺍﻻﺣﺘﻴﺎﺝ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺍﻹﻃﺒﺎﻕ ﻓﻈﺎﻫﺮ‪ .‬ﻭﺃﻣﺎ ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﺍﻟﻔﻐﺮ ﻓﻠﻴﻤﻜﻦ ﺇﺩﺧﺎﻝ ﺍﻟﻠﻘﻤﺔ‪ ،‬ﻭﻟﻴﺘﺴﻊ ﻬﺑﺎ ﻣﺎ ﺑﲔ ﺍﻷﺳﻨﺎﻥ‬
‫ﻭﻟﻴﻤﻜﻦ ﺍﻹﻃﺒﺎﻕ‪ .‬ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻐﻔﺮ‪ .‬ﻓﺈﺫﺍ ﺍﳊﺮﻛﺎﺕ ﺍﻟﱵ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻫﺬ ﺍ ﺍﻟﻔﻚ ﻻ ﺗﺰﻳﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻭﺇﳕﺎ‬
‫ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻀﻞ ﺍﳌﻄﺒﻖ ﻋﻨﺪ ﺍﻟﺼﺪﻏﲔ‪ ،‬ﻷﻥ ﺃﻭ ﺗﺎﺭ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﳛﺘﺎﺝ ﺃﻥ ﻳﺘﺼﻞ ﺑﺄﻃﺮﺍﻑ ﻫﺬﺍ ﺍﻟﻔﻚ ﻟﻴﺘﻤﻜﻦ‬
‫ﻣﻦ ﺭﻓﻌﻪ‪ .‬ﻓﻠﻮ ﻭﺿﻌﺖ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﺍﻟﺼﺪﻍ ﻻﻓﺘﻘﺮﺕ ﻋﻨﺪ ﻫﺬﻩ ﺍﻹﺷﺎﻟﺔ ﺇﱃ ﺭﻓﻊ ﺟﻠﺪﺓ ﺍﻟﻮﺟﻨﺔ ﻋﻨﺪ ﻣﻮﺍﺿﻊ ﺍﻷﻭﺗﺎﺭ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﺟﻞ ﺑﻌﺪ ﺣﺎﻓﺔ ﺍﻟﻔﻚ ﺣﻴﻨﺌﺬٍ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﻗﺒﺢ ﺻﻮﺭﺗﻪ‪ ،‬ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻟﺼﺪﻏﲔ ﻭﺗﻜﻮﻥ ﺍﻷﻭﺗﺎﺭ‬
‫ﻣﺘﺼﻠﺔ ﻬﺑﺬﺍ ﺍﻟﻔﻚ ﻋﻨﺪ ﺍﻟﺰﺍﺋﺪﺓ ﺍﳌﺘﻘﺎﺭﺑﺔ‪ ،‬ﻭﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻗﺮﻳﺐ ﺟﺪﹰﺍ ﻣﻦ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻫﻮ ﺷﺪﻳﺪ ﺍﻟﺮﻃﻮﺑﺔ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺍﻟﻌﺼﺐ ﺍﻵﰐ ﺇﱃ ﺫﻟﻚ ﻟﻴﻨﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﻭﻋﺼﺐ ﺍﳊﺮﻛﺔ ﲢﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺻﻠﺒﹰﺎ ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﺗﻌﺮﻳﺞ ﻣﺴﻠﻚ ﻫﺬﺍ ﺍﻟﻌﺼﺐ‬
‫ﻟﺘﻄﻮﻝ ﺍﳌﺴﺎﻓﺔ ﻃﻮ ﹰﻻ ﻳﺴﺘﻔﻴﺪ ﺑﻪ ﺻﻼﺑﺔ ﻣﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺇﱃ ﻟﲔ ﻓﻴﻜﻮﻥ ﻣﺴﺘﻌﺪﹰﺍ ﻟﻠﺘﻀﺮﺭ ﲟﺎ‬
‫ﻳﺮﺩ ﻣﻦ ﺧﺎﺭﺝ ﻣﻦ ﺻﺪﻣﺔ ﺃﻭ ﺿﺮﺑﺔ‪ ،‬ﻭﺗﻀﺮﺭﻩ ﻣﺆﺩ ﺇﱃ ﺗﻀﺮﺭ ﺍﻟﺪﻣﺎﻍ ﺑﺎﳌﺸﺎﺭﻛﺔ ﻟﺸﺪﺓ ﻗﺮﺑﻪ ﻣﻨﻪ‪ .‬ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﺳﺎﺗﺮ‬
‫ﻳﺴﺘﺮ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻟﻴﻜﻮﻥ ﰲ ﻛﻮﻥ ﺍﳌﺆﺩﻱ ﻓﺨﻠﻘﺖ ﻟﺬﻟﻚ ﻋﻈﺎﻡ ﺍﻟﺰﻭﺝ‪ .‬ﻭﺍﺑﺘﺪﺍﺀ ﺗﻜﻮﻥ ﺃﻭ ﺗﺎﺭﻫﺎ ﻋﻨﺪ ﻃﺮﻑ ﻫﺬﻩ‬
‫ﺍﻟﻌﻈﺎﻡ‪.‬‬
 ‫ﻭﺍﺧﺘﺺ ﺍﻹﻧﺴﺎﻥ ﺑﺼﻐﺮ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌﻀﻞ ﻷﻥ ﺣﺎﺟﺘﻪ ﺇﱃ ﺍﻟﻘﺘﺎﻝ ﺑﺎﻟﻌﺾ ﻗﻠﻴﻠﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﻣﺄﻛﻠﻪ ﺻﻨﺎﻋﻲ ﻓﻼ ﻳﻜﻮﻥ‬
‫ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ‪ ،‬ﻭﻻ ﻋﺴﺮ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﻓﻜﻪ ﺻﻐﲑ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﺎﻗﻲ ﺍﳊﻴﻮﺍﻥ ﻭﺫﻟﻚ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺑﺪﻧﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻧﺖ‬
‫ﺣﺎﺟﺘﻪ ﺇﱃ ﻗﻮﺓ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌﻀﻞ ﺃﻗﻞ ﳑﺎ ﰲ ﺑﺎﻗﻲ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻭﻷﺟﻞ ﺃﻥ ﻫﺎﺗﲔ ﺍﻟﻌﻀﻠﺘﲔ ﺻﻐﲑﺗﺎﻥ ﻭﻋﺴﺮ ﺭﻓﻊ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺜﻘﻴﻞ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﻣﻦ ﻃﺮﻓﻪ ﺧﻠﻖ ﳍﺬﻩ ﺍﳊﺮﻛﺔ ﻋﻀﻠﺘﺎﻥ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻔﻢ ﻳﻨﺒﺴﻄﺎﻥ ﻋﻠﻰ ﺍﳌﻮﺍﺿﻊ ﺍﻟﻌﺮﻳﻀﺔ‬
‫ﺍﻟﻐﺎﺋﺮﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻚ‪ ،‬ﻭﲤﺘﺪﺍﻥ ﺷﺎﺧﺼﺘﲔ ﺇﱃ ﺍﳊﻨﻚ‪ ،‬ﻭﻳﻠﺘﺤﻤﺎﻥ ﺑﺎﻟﻌﻈﺎﻡ ﺍﳌﻘﻌﺮﺓ ﺍﻟﱵ ﻫﻨﺎﻙ ﺍﻟﱵ ﺗﻄﻴﻴﻒ ﻬﺑﺎ ﺍﻟﺰﻭﺍﺋﺪ‬
‫ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﻷﺟﻨﺤﺔ‪ ،‬ﻭﻳﻮﺟﺪ ﳍﻤﺎ ﻫﻨﺎﻙ ﻭﺗﺮ ﻗﻮﻱ‪ .‬ﻭﻣﻨﺸﺄ ﻫﺎﺗﲔ ﺍﻟﻌﻀﻠﺘﲔ ﻣﺘﺼﻼﻥ ﺑﻌﻀﻠﱵ ﺍﻟﺼﺪﻏﲔ ﻓﻠﺬﻟﻚ ﻗﻴﻞ ﺃﻬﻧﻤﺎ‬
‫ﺟﺰﺀ ﻣﻦ ﻋﻀﻠﱵ ﺍﻟﺼﺪﻏﲔ‪ ،‬ﻭﻗﻮﻡ ﻣﻨﻌﻮﺍ ﻭﺟﻮﺩﳘﺎ ﺍﻟﺒﺘﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻋﻀﻞ ﻓﻐﺮ ﺍﻟﻔﻢ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍ ﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﻋﻀﻞ ﺍﻟﻔﻐﺮ ﻭﺇﻧﺰﺍﻝ ﺍﻟﻔﻚ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ ﻭﺃﻣﺎ‬
‫ﻋﻀﻞ ﺍﳌﻀﻎ ﻓﻬﻤﺎ ﻋﻀﻠﺘﺎﻥ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺗﻜﻮﻥ ﺃﻭ ﹰﻻ ﻋﻀﻠﺘﲔ ﺩﻗﻴﻘﺘﲔ ﻣﺴﺘﻄﻴﻠﺘﲔ ﺗﺒﺘﺪﺋﺎﻥ ﻣﻦ ﺧﻠﻒ ﺍﻷﺫﻧﲔ ﻭﻣﻦ ﺩﻭﻬﻧﻤﺎ ﻓﺈﺫﺍ ﺑﻠﻐﺘﺎ ﺃﻋﻠﻰ ﻣﻘﺪﻡ‬
‫ﺍﻟﻌﻨﻖ ﺍﲢﺪﺗﺎ ﻭﺻﺎﺭﺗﺎ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ .‬ﰒ ﳜﺮﺝ ﻟﺘﻠﻚ ﺍﻟﻌﻀﻠﺔ ﻭﺗﺮ ﻓﺈﺫ ﺍ ﻗﺮﺏ ﻣﻦ ﻃﺮﻑ ﺍﻟﻠﺤﻰ ﻋﻨﺪ ﺍﻟﺬﻗﻦ ﺍﻧﺘﻔﺶ ﻛﺮﺓ‬
‫ﺃﺧﺮﻯ ﻭﺻﺎﺭﺕ ﻣﻨﻪ ﻋﻀﻠﺔ ﻭﺍﻟﺘﺤﻤﺖ ﻫﻨﺎﻙ ﺑﺎﻟﻠﺤﻰ ﻭﺇﳕﺎ ﺧﻠﻘﺖ ﻛﺬﻟﻚ ﻷﻥ ﺟﺬﻬﺑﺎ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺇﻣﺎ ﺇﱃ ﺟﻬﺔ‬
‫ﻼ‬
‫ﺍﳌﺆﺧﺮ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﺘﺴﻔﻞ ﺍﻟﻠﺤﻰ ﻭﺇﻣﺎ ﺇﱃ ﺃﺳﻔﻞ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺟﺬﻬﺑﺎ ﺇﱃ ﺃﺳﻔﻞ ﺇﺫﺍ ﻛﺎﻥ ﻟﻴﻔﻬﺎ ﻣﺘﺼ ﹰ‬
‫ﺑﻌﻈﺎﻡ ﺍﻟﻘﺺ ﻷﻥ ﻣﻘﺪﻡ ﺍﻟﻌﻨﻖ ﻣﻦ ﻏﻀﺎﺭﻳﻒ ﻻ ﺗﻘﻮﻯ ﳊﺮﻛﺔ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ‪ ،‬ﻭﻟﻮ ﺧﻠﻘﺖ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﻟﻴﻔﻬﺎ ﺇﺫﺍ ﺟﺬﺏ‬
‫ﺍﻟﻠﺤﻰ ﻳﻠﺰﻣﻪ ﺭﻓﻊ ﻣﺎ ﻓﻮﻗﻪ ﻣﻦ ﺍﳉﻠﺪ ﻣﻘﺪﺍﺭﹰﺍ ﻛﺒﲑﹰﺍ ﻭﻻ ﺷﻚ ﺃﻥ ﺫﻟﻚ ﻣﻮﺣﺶ ﻟﻠﺨﻠﻘﺔ ﻓﻼ ﺑﺪ ﺇﺫﹰﺍ ﻭﺃﻥ ﻳﻜﻮﻥ ﺟﺬﻬﺑﺎ ﺇﱃ‬
‫ﻼ ﲟﺎ ﳛﺎﺫﻱ ﻃﺮﻑ ﻫﺬﺍ ﺍﻟﻔﻚ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﺍﻟﱵ ﺧﻠﻔﻪ ﻭﺫﻟﻚ ﻫﻮ ﺍﳌﻮﺿﻊ‬ ‫ﺧﻠﻒ‪ .‬ﻭﺣﻴﻨﺌﺬ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻴﻔﻬﺎ ﻣﺘﺼ ﹰ‬
‫ﺍﳌﺬﻛﻮﺭ‪ .‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﺘﺪﺍﺀ ﺫﻟﻚ ﺍﻟﻠﻴﻒ ﻣﻦ ﺟﺎﻧﺐ ﻭﺍﺣﺪ ﻭﺇﻻ ﻛﺎﻥ ﺍﻟﻔﻚ ﳝﻴﻞ ﻋﻨﺪ ﺍﻟﻔﻐﺮ ﺇﱃ ﺫﻟﻚ ﺍﳉﺎﻧﺐ‬
‫ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻓﻴﻜﻮﻥ ﻣﻦ ﺫﻟﻚ ﻋﻀﻠﺘﺎﻥ ﻷﻥ ﻫﺬﺍ ﺍﻟﻠﻴﻒ ﻻ ﺑﺪ ﻭﺃﻥ ﳛﺘﺸﻲ ﳊﻤﹰﺎ ﻭﺇﻻ ﻛﺎﻥ ﻳﱪﺩ‬
‫ﻼ ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺩﻗﻴﻘﺔ ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﻤﺎ ﻟﻴﺲ‬ ‫ﻭﻳﻀﻌﻒ ﻭﻳﺘﻐﲑ ﻭﺿﻌﻪ ﻭﺣﻴﻨﺌﺬٍ ﻳﺼﲑ ﻋﻀ ﹰ‬
‫ﺍﻻﻧﺘﺸﺎﺭ ﻭﺍﻻﻧﺒﺴﺎﻁ ﻋﺮﺿﺎﹰ‪ ،‬ﺑﻞ ﺃﻥ ﳝﺮﺍﻥ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺘﺤﺪﺍﻥ ﻓﻴﻪ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻟﻴﺎﻑ ﻋﻠﻰ ﺧﻄﻮﻁ‬
‫ﻣﺴﺘﻘﻴﻤﺔ ﺃﻭ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﳌﺴﺘﻘﻴﻤﺔ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻧﺎ ﺩﻗﻴﻘﺘﲔ ﻭﳚﺐ ﺃﻥ ﻳﺘﺤﺪﺍ ﻋﻨﺪ ﺍﳊﺪ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻌﻨﻖ ﺍﻷﺳﻔﻞ‬
‫ﻭﺇﻻ ﻛﺎﻥ ﺍﻟﻮﺗﺮ ﺍﳋﺎﺭﺝ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻳﺮﻓﻊ ﺑﻌﺾ ﺍﳉﻠﺪ ﺇﺫﺍ ﺗﻘﻠﺺ ﰒ ﺑﻌﺪ ﺍﲢﺎﺩﳘﺎ ﳛﺘﺎﺝ ﺃﻥ ﳜﺮﺝ ﺍﻟﻮﺗﺮ ﻣﻦ‬
‫ﺫﻟﻚ ﺍﳌﺘﺤﺪ ﺇﱃ ﺍﻟﻄﺮﻑ ﺍﻟﺴﺎﻓﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻚ‪ .‬ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﺬﻗﻦ ﻟﻴﻜﻮﻥ ﺟﺬﺑﻪ ﺇﱃ ﺃﺳﻔﻞ ﻏﲑ ﻣﺎﺋﻞ ﺇﱃ ﺟﺎﻧﺐ ﻭﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﻳﻨﺘﻔﺶ ﻋﻨﺪ ﺍﺗﺼﺎﻟﻪ ﺑﻪ ﻟﻴﻜﻮﻥ ﺍﺗﺼﺎﻟﻪ ﺑﻪ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺍﻻﻧﺘﻔﺎﺵ ﺃﻥ ﳛﺘﺸﻲ ﺍﳌﻨﺘﻔﺶ ﳊﻤﹰﺎ ﻓﻴﺼﲑ‬
‫ﻋﻀﻠﺔ ﻭﻛﻼﻡ ﺟﺎﻟﻴﻨﻮﺱ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻣﻊ ﺍﻟﻌﻀﻠﺔ ﺍﳌﺘﺨﺬﺓ ﻣﻦ ﺍﻟﻌﻀﻠﺘﲔ ﺃﻋﲏ ﺍﻟﱵ ﰲ ﺃﻋﻠﻰ ﻣﻘﺪﻡ ﺍﻟﻌﻨﻖ‬
‫ﻛﻼﳘﺎ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻃﺮﻓﺎﳘﺎ ﳊﻤﻲ ﻭﻭﺳﻄﻬﺎ ﻭﺗﺮﻱ ﻭﻻ ﻣﺸﺎﺣﺔ ﰲ ﺍﻟﻌﺒﺎﺭﺓ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻳﺘﺨﻠﺺ ﻭﺗﺮﹰﺍ ﻟﻴﺰﺩﺍﺩ ﻭﺛﺎﻗﺔ ﰒ ﻳﻨﺘﻔﺶ ﻛﺮﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﻻ ﺷﻚ ﺃﻥ ﺗﻜﺮﺭ ﺍﻻﻧﺘﻔﺎﺵ ﺗﻠﺰﻣﻪ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﻘﻮﺓ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻐﺮﺽ ﺑﻪ ﻫﺎ ﻫﻨﺎ ﺯﻳﺎﺩﺓ ﺍﻟﻘﻮﺓ ﻭﺇﻻ ﻛﺎﻥ ﻓﻌﻞ ﺫﻟﻚ ﰲ ﺍﻟﻌﻀﻠﺔ‬
‫ﺍﳌﻄﺒﻘﺔ ﻟﻠﻔﻢ ﺃﻭﱃ‪ ،‬ﻷﻥ ﺍﳌﺼﻌﺪ ﻟﻠﺜﻘﻴﻞ ﳛﺘﺎﺝ ﺇﱃ ﻗﻮﺓ ﺃﻗﻮﻯ ﻣﻦ ﺍﶈﺮﻙ ﻟﻪ ﺃﺳﻔﻞ ﻭﺧﺼﻮﺻﺎﹰ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻌﻀﻠﺔ ﻟﻴﻨﺔ ﻓﻜﺎﻧﺖ‬
‫ﺣﺎﺟﺘﻬﺎ ﺇﱃ ﺍﻟﻘﻮﺓ ﺃﻛﺜﺮ ﺑﻞ ﺍﻟﻐﺮﺽ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺬﺏ ﻋﻠﻰ ﺣﺎﻟﺔ ﻻ ﻳﻠﺰﻣﻬﺎ ﺭﻓﻊ ﺍﳉﻠﺪ ﺍﻟﺬﻱ ﻓﻮﻕ‬
‫ﺍﻟﻮﺗﺮ ﻋﻦ ﻭﺿﻌﻪ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﻋﻀﻞ ﺍﳌﻀﻎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﻋﻀﻞ ﺍﳌﻀﻎ ﻓﻬﻤﺎ ﻋﻀﻠﺘﺎﻥ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
 ‫ﺍﻟﺸﺮﺡ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﻫﻮ ﺃﺣﺪ ﺍﻵﺭﺍﺀ ﺍﳌﻨﻘﻮﻟﺔ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻥ ﰲ ﻛﻞ ﺟﺎﻧﺐ ﻋﻀﻠﺘﲔ‪ .‬ﻭﻗﻴﻞ ﺇﻥ ﰲ ﻛﻞ ﺟﺎﻧﺐ ﺛﻼﺙ ﻋﻀﻼﺕ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﻋﻀﻠﱵ ﺍﳌﻀﻎ ﺗﻠﺒﺴﺎﻥ ﻣﻦ ﺧﺎﺭﺝ ﻋﻠﻰ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ ﰲ ﻃﻮﻟﻪ‪ ،‬ﻭﲤﺮﺍﻥ ﻣﻌﻪ ﻭﺗﺘﺼﻼﻥ ﺑﺮﺃﺳﻴﻬﻤﺎ‬
‫ﻭﺗﺮﺗﻘﻴﺎﻥ ﺇﱃ ﺍﻟﻮﺟﻨﺔ ﻭﺇﱃ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﺰﻭﺝ‪ .‬ﻭﳘﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﺍﺛﻨﺘﺎﻥ ﻻ ﻭﺍﺣﺪﺓ‬
‫ﻭﺍﻟﻮﺍﺣﺪﺓ ﲤﻴﻞ ﺍﻟﻔﻚ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺇﱃ ﺧﻠﻒ‪ .‬ﻭﻫﺎﺗﺎﻥ ﺍﻟﻌﻀﻠﺘﺎﻥ ﺗﺘﺼﻼﻥ ﺃﻳﻀﹰﺎ ﺑﻌﻀﻠﱵ ﺍﻟﺼﺪﻍ ﻣﻦ ﺩﻭﻥ ﺍﻟﻌﻈﻢ‬
‫ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﺰﻭﺝ ﺩﺍﺧﻞ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﱵ ﺗﺸﺒﻪ ﺍﳌﻨﻘﺎﺭ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻟﺮﺃﺱ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺳﺘﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺗﻌﺪﻳﺪ ﺣﺮﻛﺎﺕ ﺍﻟﺮﺃﺱ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﺇﻥ ﻟﻠﺮﺃﺱ ﺣﺮﻛﺎﺕ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻨﻜﺴﺔ ﻟﻠﺮﺃﺱ ﺧﺎﺻﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﳌﺎ ﻛﺎﻧﺖ ﺍﳊﺎﺳﺔ ﺍﳌﺨﻠﻮﻗﺔ ﳊﺮﺍﺳﺔ ﺍﻟﺒﺪﻥ‪ .‬ﻭﻫﻲ ﺍﻟﻌﻴﻨﺎﻥ ﻣﻮﺿﻮﻋﺔ ﰲ ﺍﻟﺮﺃﺱ‪ .‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺮﺃﺱ ﺃﻥ ﺗﺘﺤﺮﻙ ﺇﱃ‬
‫ﲨﻴﻊ ﺍﳉﻬﺎﺕ ﺣﺮﻛﺔ ﺗﺘﻤﻜﻦ ﻬﺑﺎ ﺍﳊﺎﺳﺔ ﻣﻦ ﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻟﻜﻦ ﻣﺎ ﺳﻮﻯ ﺍﳊﻴﺔ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻓﺈﻥ‬
‫ﺭﺅﻭﺳﻬﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺘﺤﺮﻙ ﺇﱃ ﺧﻠﻒ ﺣﺮﻛﺔ ﺗﻜﻮﻥ ﻬﺑﺎ ﺍﻟﻌﻴﻨﺎﻥ ﻣﺸﺮﻓﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﺍﳋﻠﻔﻴﺔ‪ .‬ﻷﻥ ﺫﻟﻚ ﻻ ﳝﻜﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺑﺄﻥ ﺗﺘﺤﺮﻙ ﺍﻟﺮﺃﺱ ﺑﺎﻻﺳﺘﺪﺍﺭﺓ ﺣﱴ ﺗﺼﲑ ﺍﻟﻌﻴﻨﺎﻥ ﻣﻦ ﺧﻠﻒ ﺍﻟﺒﺪﻥ ﺇﺫ ﻛﺎﻥ ﻳﻠﺰﻣﻪ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻨﺨﺎﻉ‪ ،‬ﻭﻓﺴﺎﺩ‬
‫ﺗﺮﻛﻴﺐ ﺍﻟﻌﻨﻖ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻳﻀﹰﺎ ﲢﺮﻛﺔ ﺍﻟﺮﺃﺱ ﻣﻨﻘﻠﺒﹰﺎ ﺇﱃ ﺧﻠﻒ ﻷﻥ ﺫﻟﻚ ﻳﻠﺰﻣﻪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻴﻨﺎﻥ ﻧﻈﺮﳘﺎ ﺇﱃ ﻓﻮﻕ ﻻ ﺇﱃ‬
‫ﺟﻬﺔ ﺍﻷﻋﻀﺎﺀ ﻓﻠﺬﻟﻚ ﺃﻛﺜﺮ ﺍﻷﻋﻀﺎﺀ ﺍﳋﻠﻔﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﳏﺮﻭﺳﺔ ﺑﺎﻟﻌﻴﻨﲔ ﻓﻴﻤﺎ ﺳﻮﻯ ﺍﳊﻴﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳊﻴﺔ ﻓﻠﻮ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﳑﻜﻨﺔ ﻓﻴﻬﺎ ﱂ ﻳﻜﻦ ﻟﻌﻴﻨﻬﺎ ﺇﺷﺮﺍﻑ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺃﻋﻀﺎﺋﻬﺎ ﻷﻥ ﻭﺿﻊ ﺍﻟﻌﲔ ﰲ ﺍﳊﻴﺔ‬
‫ﻫﻮ ﺇﱃ ﻗﺪﺍﻡ ﲨﻴﻊ ﺃﻋﻀﺎﺋﻬﺎ‪ .‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻊ ﻋﻴﻨﻴﻬﺎ ﲝﻴﺚ ﺇﺫﺍ ﲢﺮﻙ ﺭﺃﺳﻬﺎ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻳﻜﻮﻥ ﻷﻋﻴﻨﻬﺎ‬
‫ﺇﺷﺮﺍﻑ ﻋﻠﻰ ﻣﺆﺧﺮ ﺑﺪﻬﻧﺎ ﰒ ﺇﻥ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﻗﺪ ﺗﻜﻮﻥ ﻟﻪ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﲟﺸﺎﺭﻛﺔ ﺃﻋﻀﺎﺀ ﺃﺧﺮﻯ ﻛﺨﺮﺯﺍﺕ ﺍﻟﻌﻨﻖ‬
‫ﻭﻻ ﳝﻜﻦ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺈﺣﺪﻯ ﻫﺎﺗﲔ ﺇﺫ ﻟﻮ ﺍﻗﺘﺼﺮﺕ ﻋﻠﻰ ﺣﺮﻛﺘﻪ ﺑﺎﳌﺸﺎﺭﻛﺔ‪ ،‬ﻟﻜﺎﻥ ﺇﺫﺍ ﻋﺮﺿﺖ ﻟﺘﻠﻚ ﺍﻷﻋﻀﺎﺀ ﺁﻓﺔ ﲤﻨﻊ‬
‫ﺣﺮﻛﺘﻬﺎ ﺑﻄﻠﺖ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﻭﻓﺎﺋﺪﻬﺗﺎ‪ ،‬ﻭﻟﻮ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺣﺮﻛﺘﻪ ﺑﺎﻧﻔﺮﺍﺩﻩ ﱂ ﺗﻒ ﺑﺎﳌﻘﺼﻮﺩ‪ .‬ﺇﺫ ﺣﺮﻛﺘﻪ ﺑﺎﻧﻔﺮﺍﺩﻩ ﻻ ﳝﻜﻦ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻛﺒﲑﺓ ﺗﺎﻣﺔ ﻭﺇﻻ ﻛﺎﻥ ﻣﻔﺼﻠﻪ ﻣﻊ ﺍﻟﻌﻨﻖ ﺭﺧﻮﹰﺍ ﺳﻠﺴﹰﺎ ﺟﺪﹰﺍ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻫﻴﺎﹰ‪ ،‬ﻓﻼ ﺑﺪ‪،‬‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﻊ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺣﺮﻛﺔ ﺑﺸﺮﻛﺔ ﺧﺮﺯﺍﺕ ﺍﻟﻌﻨﻖ ﺣﱴ ﺗﺘﻤﻜﻦ ﺑﺘﻠﻚ ﺍﳊﺮﻛﺔ ﻣﻦ ﺣﺮﻛﺎﺕ ﺗﺎﻣﺔ ﺇﱃ ﺃﻛﺜﺮ‬
‫ﺍﳉﻬﺎﺕ‪ .‬ﻓﺘﻜﻮﻥ ﻟﻠﻌﻴﻨﲔ ﺍﻃﻼﻉ ﻋﻠﻰ ﺃﻛﺜﺮ ﺍﻷﻋﻀﺎﺀ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻼ ﺑﺪ ﻣﻦ ﻋﻀﻼﺕ ﳊﺮﻛﺎﺗﻪ ﺍﳋﺎﺻﺔ‪،‬‬
‫ﻭﻋﻀﻼﺕ ﳊﺮﻛﺎﺗﻪ ﺍﻟﱵ ﺑﺎﳌﺸﺎﺭﻛﺔ‪.‬‬
‫ﻓﻠﻨﺘﻜﻠﻢ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﰲ ﲝﺚ ﳜﺼﻪ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﻌﻀﻞ ﺍﳌﻨﻜﺴﺔ ﻟﻠﺮﺃﺱ ﺧﺎﺻﺔ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻨﻜﺴﺔ ﻟﻠﺮﺃﺱ ﺧﺎﺻﺔ‪...‬‬
‫ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻨﻜﺴﺔ ﻟﻠﺮﺃﺱ ﻭﺍﻟﺮﻗﺒﺔ ﻣﻌﹰﺎ ﺇﱃ ﻗﺪﺍﻡ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﳌﺎ ﻛﺎﻥ ﺍﻟﺘﻨﻜﻴﺲ ﻳﺘﻢ ﺑﺎﻟﺘﺤﺮﻳﻚ ﺇﱃ ﻗﺪﺍﻡ ﻭﺇﱃ ﺃﺳﻔﻞ ﺟﻌﻞ ﺍﻟﻌﻀﻞ ﺍﳌﻨﻜﺲ ﻟﻠﺮﺃﺱ ﻭﺣﺪﻩ ﻳﺘﺼﻞ ﻟﻴﻔﻪ ﲟﺎ ﻳﻠﺰﻡ‬
‫ﻼ ﲟﺎ ﺧﻠﻒ ﺍﻷﺫﻧﲔ‪ ،‬ﻭﻣﻦ ﺃﺳﻔﻞ ﺑﺎﻟﻘﺺ ﻭﺍﻟﺘﺮﻗﻮﺓ‪ .‬ﻭﺇﳕﺎ‬ ‫ﺗﻘﻠﺼﻪ ﺍﻟﺘﺤﺮﻳﻚ ﺇﱃ ﺍﳉﻬﺘﲔ ﲨﻴﻌﹰﺎ ﻓﺨﻠﻖ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﻣﺘﺼ ﹰ‬
 ‫ﺟﻌﻞ ﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻟﻜﱪﻩ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﳏﺮﻛﻪ ﻗﻮﻳﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﳛﻮﺝ ﺇﱃ ﻣﻌﺎﺿﺪﺓ ﺃﺣﺪ ﺍﳉﺰﺋﲔ ﺑﺎﻵﺧﺮ‪ ،‬ﻭﺇﳕﺎ ﱂ‬
‫ﳜﻠﻖ ﻟﻜﻞ ﲢﺮﻳﻚ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺣﺪﺓ ﻷﻥ ﺍﻟﺘﻨﻜﻴﺲ ﺍﻟﺜﻘﻴﻞ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺁﻟﺔ ﺷﺪﻳﺪﺓ ﺍﻟﻘﻮﺓ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻞ‬
‫ﻼ ﻬﺑﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻣﺎﺭﹰﺍ ﺑﺎﻟﻌﻨﻖ ﺇﱃ ﻗﺪﺍﻡ ﻋﻠﻰ ﺗﺄﺭﻳﺐ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻀﻞ‬ ‫ﻣﺘﺼ ﹰ‬
‫ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﺣﱴ ﺇﺫﺍ ﺃﺭﻳﺪ ﺗﻨﻜﻴﺲ ﺍﻟﺮﺃﺱ ﻣﻦ ﺃﺣﺪ ﺟﺎﻧﺒﻴﻪ ﺣﺮﻛﻪ ﺍﻟﻌﻀﻞ ﺍﻟﺬﻱ ﰲ ﺫﻟﻚ ﺍﳉﺎﻧﺐ‪ .‬ﻭﺇﻥ ﺃﺭﻳﺪ ﺗﻨﻜﻴﺴﻪ‬
‫ﲜﻤﻠﺘﻪ ﺣﺮﻙ ﺍﻟﻌﻀﻞ ﻣﻌﹰﺎ ﻭﻛﻔﻰ ﻣﻦ ﻛﻞ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﰲ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﻭﻷﻥ ﺍﻟﺘﻨﻜﻴﺲ ﻛﻠﻤﺎ ﻗﻠﻨﺎ ﺃﺳﻬﻞ ﻭﳌﺎ ﻛﺎﻥ ﻃﺮﻓﺎ‬
‫ﻼ ﻋﻦ‬‫ﻫﺎﺗﲔ ﺍﻟﻌﻀﻠﺘﲔ‪ ،‬ﻭﻣﻦ ﺃﺳﻔﻞ‪ ،‬ﰲ ﻣﻮﺿﻊ ﺿﻴﻖ ﱂ ﻳﺘﺼﻞ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺑﺄﻥ ﻳﻜﻮﻥ ﻃﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻨﻔﺼ ﹰ‬
‫ﻃﺮﻑ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﺘﺤﺪ ﺍﻟﻄﺮﻓﺎﻥ ﻫﻨﺎﻙ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﲢﺎﺩ ﻳﺒﺘﺪﺉ ﻣﻦ ﺍﻟﻌﻨﻖ ﻭﻳﻜﻮﻥ ﺃﻛﺜﺮﻩ ﻋﻨﺪ ﺍﻟﻘﺺ ﻷﻥ ﻫﺬﺍ‬
‫ﻼ ﺑﻌﻈﻢ ﺍﻟﺘﺮﻗﻮﺓ ﻷﻥ‬‫ﺍﳌﻮﺿﻊ ﻳﻀﻴﻖ ﺑﺘﺪﺭﻳﺞ‪ ،‬ﻭﺇﳕﺎ ﻳﻮﺳﻊ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺑﺄﻥ ﳚﻌﻞ ﺃﻛﺜﺮ ﻟﻴﻔﻬﺎ ﺍﻟﺬﻱ ﻣﻦ ﺃﺳﻔﻞ ﺍﻟﺒﺪﻥ ﻣﺘﺼ ﹰ‬
‫ﺫﻟﻚ ﻳﻠﺰﻣﻪ ﺟﺬﺏ ﻛﺜﲑ ﻟﻠﺘﺮﻗﻮﺓ ﰲ ﺃﻭ ﻗﺎﺕ ﺍﻟﺘﺨﻠﺺ‪ ،‬ﻭﻫﻮ ﻣﻮﻫﻦ ﻻﺗﺼﺎﳍﺎ ﺑﻌﻈﻢ ﺍﻟﻘﺺ ﻭﺇﺣﺪﻯ ﻫﺎﺗﲔ ﺍﻟﻌﻀﻠﺘﲔ‬
‫ﳊﻤﻴﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺗﺒﺘﺪﺉ ﻣﻦ ﺧﻠﻒ ﺍﻷﺫﻧﲔ ﺭﺑﺎﻃﻴﺔ‪.‬‬
‫ﻭﺁﺧﺮﻫﺎ ﻋﻨﺪ ﺍﻟﻘﺺ ﻣﻦ ﺟﻮﻫﺮ ﺍﻟﻮﺗﺮ ﻭﻫﺬﻩ ﻳﺼﲑ ﳍﺎ ﺭﺃﺳﺎﻥ ﺃﺣﺪﳘﺎ ﻋﻨﺪ ﺍﻟﻘﺺ ﻭﻟﻜﻦ ﺟﻮﻫﺮﻩ ﻋﺼﱯ ﻭﺍﻵﺧﺮ ﻋﻨﺪ‬
‫ﺍﻟﺘﺮﻗﻮﺓ ﻭﺃﻛﺜﺮ ﺟﻮﻫﺮﻩ ﳊﻤﻲ‪ ،‬ﻭﻷﺟﻞ ﻫﺬﻳﻦ ﺍﻟﺮﺃﺳﲔ ﻳﻈﻦ ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﻭﺇﻬﻧﺎ ﻋﻀﻠﺘﺎﻥ‪ :‬ﺇﺣﺪﺍﳘﺎ ﻓﻮﻕ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﻴﻞ ﺃﻥ ﺍﻟﻌﻀﻞ ﺍﳌﻨﻜﺴﺔ ﻟﻠﺮﺃﺱ ﻭﺣﺪﻩ ﺛﻼﺙ ﻋﻀﻼﺕ‪ .‬ﻭﺍﳊﻖ ﺃﻧﻪ ﻋﻀﻠﺘﺎﻥ ﻓﻘﻂ‪ .‬ﺇﺫ ﱂ ﻳﻮﺟﺪ ﻟﻠﱵ ﳍﺎ‬
‫ﺭﺃﺳﺎﻥ ﻣﺒﺪﺁﻥ ﻭﻫﺎﺗﺎﻥ ﺍﻟﻌﻀﻠﺘﺎﻥ ﻋﻈﻴﻤﺘﺎﻥ ﻟﻜﱪ ﺍﻟﻌﻀﻮ ﺍﳌﺘﺤﺮﻙ ﻬﺑﻤﺎ‪ ،‬ﻭﳘﺎ ﰲ ﻣﻴﻼﻥ ﺍﻟﺬﻳﻦ ﻳﻜﺜﺮﻭﻥ ﺣﺮﻛﺔ ﺭﺅﻭﺳﻬﻢ‬
‫ﺃﻭ ﻳﻘﻮﻭﻬﻧﺎ ﺃﻋﻈﻢ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﳌﺼﺎﺭﻋﲔ ﻭﳓﻮﻫﻢ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻌﻀﻞ ﺍﳌﻨﻜﺴﺔ ﻟﻠﺮﺃﺱ ﻣﻊ ﺍﻟﺮﻗﺒﺔ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻨﻜﺴﺔ ﻟﻠﺮﺃﺱ‬
‫ﻭﺍﻟﺮﻗﺒﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻘﻠﺒﺔ ﻟﻠﺮﺃﺱ ﻭﺣﺪﻩ ﺇﱃ ﺧﻠﻒ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﻼ ﺑﻌﻈﺎﻡ ﺍﻟﻘﺺ ﻷ ﻧﻪ ﳛﺘﺎﺝ ﺃﻥ ﳝﺘﺪ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻓﻠﻮ ﺍﺗﺼﻞ ﺑﻌﻈﺎﻡ ﺍﻟﻘﺺ ﻟﻜﺎﻥ ﻟﻴﻔﻪ‬ ‫ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺼ ﹰ‬
‫ﻼ ﺑﻌﻈﺎﻡ ﺍﻟﺼﻠﺐ‪ ،‬ﻭﳝﺘﺪ‬ ‫ﻳﻨﻌﻄﻒ ﻋﻨﺪ ﺍﻟﺘﺮﻗﻮﺓ ﺇﱃ ﺟﻬﺔ ﻋﻈﺎﻡ ﺍﻟﺮﻗﺒﺔ ﻓﻼ ﻳﻜﻮﻥ ﺫﺍﻫﺒﹰﺎ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﺟﻌﻞ ﻣﺘﺼ ﹰ‬
‫ﻣﻦ ﺃﺳﻔﻞ ﺇﱃ ﺍﻟﻔﻘﺮﺓ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﺼﺪﺭ‪ ،‬ﻓﻠﺬﻟﻚ ﻫﻮ ﻛﺒﲑ ﺍﻟﻄﻮﻝ‪ ،‬ﻭﳝﺘﺪ ﻋﻠﻰ ﲨﻴﻊ ﻓﻘﺎﺭ ﺍﻟﺮﻗﺒﺔ ﻣﻦ ﻗﺪﺍﻡ ﻭﻫﻮ‬
‫ﲢﺖ ﺍﳌﺮﻱﺀ ﺃﻱ ﲢﺘﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺴﺘﻠﻘﻴﹰﺎ ﻭﺇﳕﺎ ﺧﻠﻖ ﺫﻟﻚ ﻋﻈﻴﻤﹰﺎ ﻷﻥ ﺗﻨﻜﻴﺲ ﺍﻟﺮﺃﺱ ﻣﻊ ﺍﻟﺮﻗﺒﺔ ﺇﳕﺎ ﻳﺘﻢ ﺑﻘﻮﺓ ﻗﻮﻳﺔ‬
‫ﻷﻥ ﻣﻔﺎﺻﻞ ﺍﻟﻔﻘﺮﺍﺕ ﻟﻴﺴﺖ ﺷﺪﻳﺪﺓ ﺍﻟﺴﻼﺳﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﻀﻞ ﻳﻨﺘﻬﻲ ﻣﻦ ﻓﻮﻕ ﺇﱃ ﺃﺳﺎﻓﻞ ﺍﻟﺮﺃﺱ ‪ ،‬ﻭﳛﻮﻱ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺑﲔ ﻣﻔﺼﻞ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺍﻟﻄﺮﻑ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﺪﺭﺯ‬
‫ﺍﻟﻼﻣﻲ ﻭﻫﻮ ﻋﻀﻠﺘﺎﻥ ﻛﻞ ﻋﻀﻠﺔ ﻣﻦ ﺟﺎﻧﺐ ﻭﳘﺎ ﳊﻤﻴﺘﺎﻥ ﻟﺌﻼ ﻳﺘﺄﺫﻯ ﺍﳌﺮﻱﺀ ﲟﻤﺎﺳﺔ ﺟﺮﻣﻪ ﺇﱃ ﺍﻟﺼﻼﺑﺔ‪ .‬ﻭﺇﺫﺍ ﲢﺮﻛﺘﺎ‬
‫ﲜﻤﻴﻊ ﺃﺟﺰﺍﺋﻬﻤﺎ ﻣﺎﻝ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺮﻗﺒﺔ ﻣﻌﹰﺎ ﺇﱃ ﻗﺪﺍﻡ ﻭﺗﻨﻜﺴﺎ ﻭﺇﺫﺍ ﲢﺮﻙ ﺃﻋﻼﳘﺎ ﻓﻘﻂ ﻭﻫﻮ ﺍﳌﺘﺼﻞ ﺑﺄﺳﺎﻓﻞ ﺍﻟﺮﺃﺱ ﺇﱃ‬
‫ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻓﻘﺮﺍﺕ ﺍﻟﻌﻨﻖ ﻣﺎﻝ ﺍﻟﺮﺃﺱ ﻭﺣﺪﻩ ﺇﱃ ﻗﺪﺍﻡ ﻭﺗﻨﻜﺲ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻭﺇﳕﺎ ﱂ ﳛﺘﺞ ﰲ ﻫﺎﺗﲔ ﺍﻟﻌﻀﻠﺘﲔ‬
‫ﺇﱃ ﺍﻧﺒﺜﺎﻕ ﺷﻲﺀ ﻣﻦ ﻟﻴﻔﻬﻤﺎ ﺇﱃ ﺧﻠﻒ ﻛﻤﺎ ﰲ ﺍﳌﻨﻜﺴﺔ ﻟﻠﺮﺃﺱ ﻭﺣﺪﻩ ﻷﻥ ﺗﻠﻚ ﺃﺟﺰﺍﺅﻫﺎ ﺍﻟﺴﻔﻠﻴﺔ ﻣﺎﺋﻠﺔ ﻛﺜﲑﹰﺍ ﺇﱃ ﻗﺪﺍﻡ‪،‬‬
‫ﻭﻻ ﻛﺬﻟﻚ ﻫﺬﻩ‪ .‬ﻓﺈﻥ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﻛﺄﻬﻧﺎ ﺇﱃ ﺧﻠﻒ ﻷﻥ ﻣﻘﺪﻡ ﺍﻟﻌﻨﻖ ﺗﺴﺎﻣﺖ ﺃﻛﺜﺮ ﻣﻦ ﻣﻨﺘﺼﻒ ﺍﻟﺮﺃﺱ ﻣﺎ ﺑﲔ ﻗﺪﺍﻡ‬
‫ﻭﺧﻠﻒ ﻭﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﻏﲑ ﻓﺼﻴﺤﺔ ﻷﻬﻧﺎ ﺗﻮﻫﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻳﻨﺘﻬﻲ ﺃﺳﻔﻠﻪ ﺇﱃ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ‬
‫ﺗﺸﻨﺞ ﺑﺴﻄﺤﻪ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﳌﺮﻱﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﻄﺢ ﺍﻟﻈﺎﻫﺮ ﻧﻜﺲ ﺍﻟﺮﺃﺱ ﻭﺣﺪﻩ‪ .‬ﻭﺇﺫﺍ ﺗﺸﻨﺞ ﺳﻄﺤﻪ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬
‫ﻳﻠﻲ ﺍﻟﻔﻘﺮﺗﲔ ﻧﻜﺲ ﺍﻟﺮﻗﺒﺔ ﻭﻫﺬﺍ ﳑﺎ ﻻ ﻳﺼﺢ ﺍﻟﺒﺘﺔ‪ ،‬ﻓﺈﻥ ﺍﳌﺘﺼﻞ ﺑﺎﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺇﺫﺍ ﱂ ﻳﺘﺼﻞ ﻬﺑﺎ ﺩﻭﻥ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﻌﻈﺎﻡ ﱂ ﳝﻜﻦ ﺍﻟﺒﺘﺔ ﺃﻥ ﻳﻨﻜﺲ ﺍﻟﺮﻗﺒﺔ ﺇﺫ ﺍﳌﻨﻜﺲ ﻻ ﺑﺪ ﻭﺃﻥ ﳚﺘﺬﺏ ﺇﱃ ﺃﺳﻔﻞ ﻭﺍﳊﻖ ﰲ ﻫﺬﺍ ﻫﻮ ﻣﺎ ﻗﻠﻨﺎﻩ‪ .‬ﻭﺍﷲ ﻭﱄ‬
 ‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺍﻟﻌﻀﻞ ﺍﳌﻘﻠﺒﺔ ﻟﻠﺮﺃﺱ ﻭﺣﺪﻩ ﺇﱃ ﺧﻠﻒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻠﺔ ﺍﳌﻘﻠﺒﺔ ﻟﻠﺮﺃﺱ‬
‫ﻭﺣﺪﻩ ﺇﱃ ﺧﻠﻒ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻘﻠﺒﺔ ﻟﻠﺮﺃﺱ ﻣﻊ ﺍﻟﻌﻨﻖ ﻓﺜﻼﺛﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺎﻝ ﺍﳌﺸﺮﺣﻮﻥ ﺇﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﲦﺎﻥ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻣﻨﻬﺎ ﺃﺭﺑﻊ‪ :‬ﻓﺎﻟﺰﻭﺝ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﻳﻨﺸﺄ ﻣﻦ ﻓﻮﻕ ﻣﻔﺼﻞ‬
‫ﺍﻟﺮﺃﺱ ﻣﻊ ﺍﻟﺮﻗﺒﺔ ﺑﻘﻠﻴﻞ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺁﺧﺮ ﻋﻈﻢ ﻣﺆﺧﺮ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻟﻴﺲ ﻣﻨﺸﺆﻩ ﻣﻦ ﻭﺳﻂ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺃﻋﲏ ﻟﻴﺲ ﰲ‬
‫ﻭﺳﻂ ﻣﺎ ﺑﲔ ﺟﺎﻧﱯ ﻣﺆﺧﺮ ﺍﻟﺮﺃﺱ ﺑﻞ ﺃﺣﺪ ﻓﺮﺩﻳﻪ ﻣﺎﺋﻞ‪ .‬ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻣﻦ ﺍﻟﺮﺃﺱ ﻭﺍﻵﺧﺮ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ‪،‬‬
‫ﻼ‬
‫ﻭﻳﻨﺰﻝ ﻛﻞ ﻓﺮﺩ ﻣﻨﻬﺎ ﻣﺆﺭﺑﹰﺎ ﺣﱴ ﻳﻠﺘﻘﻲ ﻋﺼﺒﻬﻤﺎ ﻋﻨﺪ ﺳﻨﺴﻨﺔ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﺑﺄﻥ ﻳﻀﻴﻖ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻗﻠﻴ ﹰ‬
‫ﻼ ﺇﱃ ﻫﻨﺎﻙ‪.‬‬
‫ﻗﻠﻴ ﹰ‬
‫ﻭﺍﻟﺰﻭﺝ ﺍ ﻟﺜﺎﱐ ﻳﻨﺸﺄ ﻣﻦ ﻃﺮﻑ ﻋﻈﻢ ﻣﺆﺧﺮ ﺍﻟﺮﺃﺱ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﻳﻜﻮﻥ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻭﺳﻂ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺃﻱ ﻭﺳﻂ ﻣﺎ‬
‫ﺑﲔ ﺟﻨﺒﻴﻪ ﻓﻴﻜﻮﻥ ﺍﺑﺘﺪﺍﺀ ﻣﻨﺸﺄ ﻫﺬﺍ ﻭﺍﺑﺘﺪﺍﺀ ﻣﻨﺸﺄ ﺍﻟﺰﻭﺝ ﺍﻷﻭﱃ ﻋﻠﻰ ﺧﻂ ﻣﺴﺘﻘﻴﻢ ﻓﻮﻕ ﻣﻔﺼﻞ ﺍﻟﺮﺃﺱ ﻣﻊ ﺍﻟﺮﻗﺒﺔ‬
‫ﺑﻘﻠﻴﻞ‪ ،‬ﻭﻫﺬﺍﻥ ﺍﻟﺰﻭﺟﺎﻥ ﳝﺎﺳﺎﻥ ﺫﻟﻚ ﺍﳌﻔﺼﻞ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻳﻨﺰﻝ ﺃﻳﻀﹰﺎ ﻣﺆﺭﺑﺎﹰ‪ ،‬ﻭ ﻟﻜﻦ ﺇﱃ ﺍﳉﻬﺔ ﺍﻟﻮﺣﺸﻴﺔ ﻓﻼ ﻳﺰﺍﻝ ﻳﺘﺴﻊ ﻣﺎ ﺑﲔ ﻓﺮﺩﻳﻪ‪ ،‬ﺣﱴ ﻳﺒﻠﻎ ﻣﻨﺘﻬﺎﻩ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ‬
‫ﺍﻟﺰﺍﺋﺪﺗﲔ ﺍﻟﻠﺘﲔ ﻋﻨﺪ ﺟﻨﱯ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﳘﺎ ﺍﻟﻠﺘﺎﻥ ﲰﺎﳘﺎ ﺟﺎﻟﻴﻨﻮﺱ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻈﺎﻡ ﺃﺟﻨﺤﺔ ﳍﺬﻩ ﺍﻟﻔﻘﺮﺓ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺷﻜﻞ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻣﻊ ﺍﻷﻭﻝ ﻫﻜﺬﺍ‪ :‬ﻭﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﻳﻨﺸﺄ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺍﻟﻠﺘﲔ ﰲ ﺟﻨﱯ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻛﻞ ﻓﺮﺩ‬
‫ﻼ ﺑﲔ ﻃﺮﰲ‬ ‫ﻣﻨﻪ ﻣﻦ ﺯﺍﺋﺪﺓ ﻓﻴﻜﻮﻥ ﻣﺆﺭﺑﹰﺎ ﺇﱃ ﺍﻷﻧﺴﻲ ﺣﱴ ﻳﻨﺘﻬﻲ ﻋﻨﺪ ﺳﻨﺴﻨﺔ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻭﺍﺻ ﹰ‬
‫ﺍﻟﺰﻭﺟﲔ ﺍﻷﻭﻟﲔ‪.‬‬
‫ﻭﺍﻟﺰﻭﺝ ﺍﻟﺮﺍﺑﻊ ﺻﻐﲑ ﲢﺖ ﺍﻟﺜﺎﻟﺚ‪ .‬ﻳﻨﺸﺄ ﻣﻦ ﻋﻈﻢ ﻣﺆﺧﺮ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻳﻨﺘﻬﻲ ﻋﻨﺪ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ‬
‫ﻳﻨﺰﻝ ﻣﺆﺭﺑﹰﺎ ﻭﻳﻨﺘﻬﻲ ﻋﻨﺪ ﺟﻨﺎﺣﻲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﺃﻋﲏ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺍﻟﻠﺘﲔ ﻋﻠﻰ ﺟﻨﺒﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﻣﺒﺪﺃ ﻣﻨﺸﺄ ﺍﻟﺰﻭﺝ‬
‫ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻓﻴﻜﻮﻥ ﺷﻜﻞ ﻫﺬﻩ ﺍﻷﺯﻭﺍﺝ ﺍﻷﺭﺑﻌﺔ ﻫﻜﺬﺍ‪:‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻓﺄﺭﺑﻌﺔ ﺃﺯﻭﺍﺝ ﻣﺪﺳﻮﺳﺔ ﲢﺖ ﺍﻷﺯﻭﺍﺝ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﲢﺖ ﺍﻷﺯﻭﺍﺝ ﺍﻟﱵ ﻧﺬﻛﺮﻫﺎ‪ .‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﻷﺯﻭﺍﺝ ﺍﻟﱵ ﻫﻲ ﻣﺪﺳﻮﺳﺔ ﲢﺘﻬﺎ ﻫﻲ ﺍﻷﺯﻭﺍﺝ ﺍﻟﱵ ﺗﻘﻠﺐ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻌﻨﻖ ﺇﱃ ﺧﻠﻒ ﻭﻫﻲ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻌﺪ ﻫﺬﻩ ﺍﻷﺯﻭﺍﺝ‬
‫ﻭﺳﻨﺬﻛﺮ ﺣﻜﻤﺔ ﺍﻧﺪﺳﺎﺱ ﻫﺬﻩ ﲢﺖ ﺗﻠﻚ ﻗﻮﻟﻪ‪ :‬ﻭﻣﻨﺒﺖ ﻫﺬﻩ ﺍﻷﺯﻭﺍﺝ ﻫﻮ ﻓﻮﻕ ﺍﳌﻔﺼﻞ ﻳﻌﲏ ﻣﻔﺼﻞ ﺍﻟﺮﺃﺱ ﻣﻊ ﺍﻟﺮﻗﺒﺔ‬
‫ﻭﺫﻟﻚ ﻫﻮ ﺍﳊﺪ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﻳﻌﲏ ﻳﻜﻮﻥ ﺫﻟﻚ ﻓﻮﻗﻪ ﻻ ﺃﻧﻪ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﺴﺘﻠﻘﻴﹰﺎ ﻋﻠﻰ ﺑﻄﻨﻪ ﺃﻭ ﻇﻬﺮﻩ ﺑﻞ ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﻋﺪﹰﺍ ﺃﻭ ﻣﻨﺘﺼﺒﹰﺎ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻭﻣﻨﺒﺖ ﺃﻛﺜﺮ ﻫﺬﻩ ﺍﻷﺯﻭﺍﺝ ﻫﻮ ﻫﻨﺎﻙ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﻣﻨﻬﺎ ﻣﻨﺒﺘﻪ ﻟﻴﺲ ﻣﻦ ﻫﺎ ﻫﻨﺎ ﺑﻞ ﻣﻦ ﺯﺍﺋﺪﰐ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﺍﻟﻠﺘﲔ ﻋﻨﺪ ﺟﻨﺒﻴﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺯﻭﺝ ﻳﺄﰐ ﺟﻨﺎﺣﻲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻓﻮﻕ ﺯﻭﺝ ﻳﺄﰐ ﺳﻨﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻳﺮﻳﺪ ﻫﺎ ﻫﻨﺎ ﺑﺎﻟﻔﻮﻕ ﻣﺎ ﻳﻜﻮﻥ ﻓﻮﻗﹰﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﺴﺘﻠﻘﻴﹰﺎ ﻋﻠﻰ ﺑﻄﻨﻪ ﻭﺇﳕﺎ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻓﻮﻕ ﺗﻠﻚ ﻟﻴﺴﺪ ﺍﻟﺴﺎﻓﻞ ﺑﻌﺾ ﺍﳉﻬﺔ ﺍﻟﱵ ﻋﻨﺪ ﻣﻔﺼﻞ ﺍﻟﺮﺃﺱ‪،‬‬
‫ﻭﺫﻟﻚ ﻋﻨﺪ ﻗﺮﺏ ﻭﺳﻂ ﻣﺎ ﺑﲔ ﺟﺎﻧﺒﻴﻬﺎ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺍﻵﰐ ﻓﻮﻗﻪ ﺇﱃ ﺟﻨﺎﺣﻲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﺁﺗﻴﹰﺎ ﺇﱃ ﻫﻨﺎﻙ ﻣﻊ‬
‫ﺍﻧﻌﻄﺎﻑ ﰲ ﻭﺳﻄﻪ ﺇﱃ ﺃﺳﻔﻞ ﻭﺇﳕﺎ ﱂ ﻳﻌﻜﺲ ﺫﻟﻚ ﻓﻴﺠﻌﻞ ﺍﻵﰐ ﺇﱃ ﺳﻨﺴﻨﺔ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻓﻮﻕ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ‬
‫ﺍﻟﺰﻭﺝ ﻳﻨﺸﺄ ﻣﻦ ﺟﺎﻧﱯ ﺃﺳﻔﻞ ﻣﺆﺧﺮ ﻋﻈﻢ ﺍﻟﺮﺃﺱ ﻓﻴﻜﻮﻥ ﻃﺮﻳﻘﻪ ﺇﱃ ﺳﻨﺴﻨﺔ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺘﺪﺭﺟﺔ ﰲ ﺍﻟﺘﺴﺎﻓﻞ ﻓﻼ ﻳﻠﺰﻣﻪ‬
‫ﺍﻧﻌﻄﺎﻑ ﰲ ﻭﺳﻄﻪ ﺇﱃ ﺃﺳﻔﻞ ﻭﻻ ﻛﺬ ﻟﻚ ﺍﻟﺰﻭﺝ ﺍﻵﰐ ﺇﱃ ﺟﻨﺎﺣﻲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻓﺈﻧﻪ ﰲ ﺍﺑﺘﺪﺍﺀ ﻃﺮﻳﻘﻪ ﺍﳔﺴﺎﻓﹰﺎ ﻛﺜﲑﹰﺍ‬
‫ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﺷﺪ ﺫﻟﻚ ﺍﻹﳔﺴﺎﻑ ﻟﺌﻼ ﻳﻠﺰﻡ ﺍﻧﻌﻄﺎﻓﻪ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻭﺣﻴﻨﺌﺬٍ ﻛﺎﻥ ﻳﻠﺰﻡ ﺗﺸﻨﺠﺔ ﳉﺬﺏ ﺍﻟﺮﺃﺱ ﺃﻥ ﻳﺮﺗﻔﻊ ﺍﳉﻠﺪ‬
‫ﻫﻨﺎﻙ‪.‬‬
 ‫ﻗﻮﻟﻪ‪ :‬ﻭﺧﺎﺻﻴﺘﻪ ﺃﻥ ﻳﻘﻴﻢ ﻣﻴﻞ ﺍﻟﺮﺃﺱ ﻋﻨﺪ ﺍﻻﻧﻘﻼﺏ ﺇﱃ ﺍﳊﺎﻝ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻻ‬
‫ﻣﺪﺧﻞ ﻟﻪ ﰲ ﲢﺮﻳﻚ ﺍﻟﺮﺃﺱ ﺍﻟﺒﺘﺔ‪ .‬ﺑﻞ ﻭﻻ ﰲ ﲢﺮﻳﻚ ﻏﲑﻩ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻻ ﻳﺘﺼﻞ ﺑﺎﻟﺮﺃﺱ‪ .‬ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ‬
‫ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻴﺲ ﻟﻮ ﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺣﺮﻛﺔ ﺑﺪﻭﻥ ﺍﻷﺧﺮﻯ ﻭﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻻ ﺍﺗﺼﺎﻝ ﻟﻪ ﺑﻐﲑ ﻫﺎﺗﲔ ﺍﻟﻔﻘﺮﺗﲔ‪ ،‬ﺑﻞ‬
‫ﻓﺎﺋﺪﺗﻪ ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﺃﻧﻪ ﻳﻘﺎﻭﻡ ﻣﺎ ﻳﻮﺟﺒﻪ ﺍﻟﺮﺃﺱ ﻋﻨﺪ ﺍﻧﻘﻼﺑﻪ ﻣﻦ ﺣﻔﻆ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﺇﱃ ﺩﺍﺧﻞ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺗﺰﻋﺰﻉ‬
‫ﻣﻔﺼﻠﻬﺎ ﻣﻊ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺇﺿﺮﺍﺭ ﺍﻟﺴﻦ ﺍﻟﻨﺎﺷﺒﺔ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻟﻨﺨﺎﻉ ﻷﻥ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻟﻮ ﻣﺎﻟﺖ ﺇﱃ ﺩﺍﺧﻞ ﻣﺎﻝ ﺍﻟﻨﺨﺎﻉ ﻣﻌﻬﺎ‬
‫ﻻ ﳏﺎﻟﺔ‪ .‬ﻭﻻ ﻳﻠﺰﻡ ﺫﻟﻚ ﻣﻴﻞ ﺍﻟﺴﻦ ﻷﻥ ﻳﻜﻮﻥ ﺛﺎﺑﺘﹰﺎ ﺑﺜﺒﺎﺕ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭ ﻳﻠﺰﻡ ﺫﻟﻚ ﺍﻧﺸﺪﺍﺥ ﺍﻟﻨﺨﺎﻉ ﺑﻪ ﻓﺨﻠﻖ ﻫﺬﺍ ﺍﻟﺰﻭﺝ‬
‫ﻣﻦ ﺍﻟﻌﻀﻞ ﻟﻴﻘﺎﻭﻡ ﺿﻐﻂ ﺍﻟﺮﺃﺱ ﺣﲔ ﺍﻧﻘﻼﺑﻪ ﻟﻠﻔﻘﺮﺓ ﺍﻷﻭﱃ ﺑﺜﻘﻠﻪ ﻭﲤﻴﻴﻠﻪ ﳍﺎ ﺇﱃ ﺩﺍﺧﻞ ﺑﺄﻥ ﳚﺬﻬﺑﺎ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺧﺎﺭﺝ‬
‫ﻣﻌﺘﻤﺪﹰﺍ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻴﺒﻄﻞ ﺗﺄﺛﲑ ﺿﻐﻂ ﺍﻟﺮﺃﺱ ﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻀﻼﺕ ﺍﶈﺮﻛﺔ ﻟﻠﺮﺃﺱ ﻭﺣﺪﻩ‬
‫ﺇﱃ ﺧﻠﻒ ﺛﻼﺛﺔ ﺃﺯﻭﺍﺝ ﻓﻘﻂ‪ .‬ﻗﻮﻟﻪ‪ :‬ﻭﻳﻨﻔﺬ ﲢﺖ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺍﻟﺮﺍﺑﻊ ﻻ ﻳﺘﻌﺪﻯ ﻣﻮﺿﻊ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﲢﺘﻪ؟ ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﻣﺮﺍﺩﻩ‬
‫ﻼ ﻛﺎﻥ ﺣﻴﻨﺌﺬٍ ﲢﺖ ﺍﻟﺴﻄﺢ‬ ‫ﻫﺎ ﻫﻨﺎ ﻳﻜﻮﻥ ﲢﺖ ﺫﻟﻚ ﻷﻥ ﺍﻟﺴﻄﺢ ﺍﻟﺬﻱ ﻫﺬﺍ ﻓﻴﻪ ﻟﻮ ﻓﺮﺿﻨﺎ ﻣﻮﺍﻓﺎﺗﻪ ﺇﱃ ﺁﺧﺮ ﺍﻟﻌﻨﻖ ﻣﺜ ﹰ‬
‫ﺍﻟﺬﻱ ﻓﻴﻪ ﺫﻟﻚ ﺍﻟﺰﻭﺝ ﺃﻋﲏ ﲢﺘﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺑﻄﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﺧﻠﻖ ﻛﺬﻟﻚ‪ ،‬ﻷﻥ ﻇﺎﻫﺮ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﺃﺳﻔﻞ‬
‫ﺣﻴﻨﺌﺬٍ ﻣﻦ ﻇﺎﻫﺮ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﺼﻐﺮ ﺍﻷﻭﱃ ﻭﺭﻗﺘﻬﺎ ﻭﻣﻨﺸﺄ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﻣﻦ ﻗﺮﻳﺐ ﻣﻔﺼﻠﻬﺎ ﻣﻊ ﺍﻟﺮﺃﺱ ﻓﻼ‬
‫ﻳﺒﻠﻎ ﺍﺭﺗﻔﺎﻋﻬﺎ ﺇﱃ ﺳﻄﺢ ﻇﺎﻫﺮ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺮﺍﺑﻊ ﻳﻘﻠﺐ ﺇﱃ ﺧﻠﻒ ﻣﻊ ﺗﺄﺭﻳﺐ ﻇﺎﻫﺮ‪ ،‬ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻻ ﳜﺎﻟﻒ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ‪،‬‬
‫ﻭﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﳕﺎ ﻳﻠﺰﻡ ﺣﺮﻛﺘﻪ ﺗﻮﺭﻳﺐ ﺇﺫﺍ ﻛﺎﻥ ﺍﶈﺮﻙ ﻫﻮ ﺃﺣﺪ ﻓﺮﺩﻳﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﲢﺮﻙ ﺍﻟﻔﺮﺩﺍﻥ ﻣﻌﹰﺎ ﻓﺈﻥ ﺍﻧﻘﻼﺏ‬
‫ﺍﻟﺮﺃﺱ ﻳﻜﻮﻥ ﻣﺴﺘﻮﻳﹰﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﺃﻳﻬﻤﺎ ﻣﺎﻝ ﻭﺣﺪﻩ ﻣﻴﻞ ﺍﻟﺮﺃﺱ ﺇﱃ ﺟﻬﺘﻪ ﻭﺇﺫﺍ ﺗﺸﻨﺠﹰﺎ ﲨﻴﻌﹰﺎ ﲢﺮﻙ ﺍﻟﺮﺃﺱ ﺇﱃ ﺧﻠﻒ ﻣﻨﻘﻠﺒﹰﺎ ﻣﻦ ﻏﲑ‬
‫ﻣﻴﻞ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ ﻓﻘﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻣﺪﺧﻞ ﻟﻪ ﰲ ﺍﻟﺘﺤﺮﻳﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺮﺍﺑﻊ ﻓﻘﺪ ﺑﻴﻨﺎ ﺃﻥ ﻣﻴﻞ ﺍﻟﺮﺃﺱ ﺑﻪ ﺇﱃ ﺟﺎﻧﺐ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﶈﺮﻙ ﺃﺣﺪ ﻓﺮﺩﻳﻪ‪.‬‬
‫ﺑﻘﻲ ﻫﺎ ﻫﻨﺎ ﻣﺴﺄﻟﺔ ﻭﻫﻲ‪ :‬ﺃﻥ ﱂ ﺧﻠﻘﺖ ﻫﺬﻩ ﺍﻷﺯﻭﺍﺝ ﻣﺆﺭ ﺑﺔ ﻣﻊ ﺃﻥ ﺫﻟﻚ ﻳﻠﺰﻣﻪ ﺗﻄﻮﻳﻞ ﻣﺴﺎﻓﺘﻬﺎ ﻻ ﻟﻔﺎﺋﺪﺓ ﺇﺫ ﺃﻋﺼﺎﻬﺑﺎ‬
‫ﺗﻨﺸﺄ ﻣﻦ ﺍﻟﻨﺨﺎﻉ ﻓﺘﻜﻮﻥ ﻣﺴﺘﻐﻨﻴﺔ ﻋﻦ ﺍﺳﺘﻔﺎﺩﺓ ﺍﻟﺼﻼﺑﺔ ﺑﻄﻮﻝ ﺍﳌﺴﺎﻓﺔ؟ ﻭﺍﳉﻮﺍﺏ‪ :‬ﺃﻬﻧﺎ ﻟﻮ ﻻ ﺗﺄﺭﻬﺑﺎ ﻟﻜﺎﻥ ﻳﻠﺰﻣﻬﺎ‬
‫ﺍﻧﻌﻄﺎﻑ ﰲ ﺃﻭ ﺳﺎﻃﻬﺎ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﻋﻨﺪ ﺗﺸﻨﺠﻬﺎ ﺭﺍﻓﻌﺔ ﳉﻠﺪﺓ ﺍﻟﻔﻘﺎﺭ ﺭﻓﻌﹰﺎ ﻣﺆﳌﹰﺎ ﻓﻴﻜﻮﻥ ﻣﻴﻠﻬﺎ ﻟﻠﺮﺃﺱ ﺇﱃ ﺧﻠﻒ‬
‫ﻣﺆﳌﹰﺎ‪.‬‬

‫ﻭﻻ ﻛﺬﻟﻚ ﺇﺫﺍ ﺟﻌﻠﺖ ﻋﻠﻰ ﻫﺬﻩ ﺍﳍﻴﺌﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ ﺍﻟﻌﻀﻞ ﺍﳌﻘﻠﺒﺔ ﻟﻠﺮﺃﺱ ﻭﺍﻟﺮﻗﺒﺔ ﻣﻌﹰﺎ ﺇﱃ ﺧﻠﻒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻘﻠﺒﺔ‬
‫ﻟﻠﺮﺃﺱ ﻣﻊ ﺍﻟﻌﻨﻖ ﻓﺜﻼﺛﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻤﻠﻴﺔ ﻟﻠﺮﺃﺱ ﺇﱃ ﺍﳉﺎﻧﺒﲔ ﻓﻬﻲ ﺯﻭﺟﺎﻥ‪.‬‬
‫ﺍ ﻟﺸﺮﺡ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺍﳌﻘﻠﺒﺔ ﻟﻠﺮﺃﺱ ﻣﻊ ﺍﻟﺮﻗﺒﺔ ﺇﱃ ﺧﻠﻒ ﻣﻮﺿﻮﻋﺔ ﻓﻮﻕ ﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﺍﳌﻘﻠﺒﺔ ﻟﻪ ﻭﺣﺪﻩ ﺃﻋﲏ ﺃﻬﻧﺎ‬
‫ﻓﻮﻗﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺑﻄﻨﻪ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﳑﺘﺪﺓ ﻣﻦ ﺍﻟﺮﺃﺱ ﺇﱃ ﻓﻘﺮﺍﺕ‬
‫ﺍﻟﻈﻬﺮ‪ ،‬ﻓﻠﻮ ﱂ ﻳﻜﻦ ﲢﺘﻬﺎ ﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﻟﻜﺎﻧﺖ ﻫﺬﻩ ﻳﻠﺰﻣﻬﺎ ﺃﻥ ﺗﻨﻌﻄﻒ ﺇﱃ ﺃﺳﻔﻞ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﲤﻠﺆﻫﺎ ﺗﻠﻚ‬
‫ﺍﻟﻌﻀﻼﺕ ﻓﻜﺎﻧﺖ ﺇﺫﺍ ﺗﺸﻨﺠﺖ ﻟﻘﻠﺐ ﺍﻟﺮﺃﺱ ﻳﻠﺰﻣﻬﺎ ﺭﻓﻊ ﺍﳉﻠﺪ ﺍﻟﺬﻱ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻣﺆﱂ ﻣﻮﺣﺶ ﻟﻠﺼﻮﺭﺓ ﻓﺎﺣﺘﻴﺞ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﲢﺘﻬﺎ ﻟﺘﺴﻨﺪ ﺍﳌﻮﺍﺿﻊ ﺍﻟﻐﺎﺋﺮﺓ ﺍﻟﱵ ﰲ ﻃﺮﻳﻘﻬﺎ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺃﻋﻈﻢ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ‬
 ‫ﻭﺿﻌﻪ ﻓﻮﻕ ﻣﺎ ﻫﻮ ﺃﺻﻐﺮ ﻣﻨﻪ ﻟﻠﻌﻠﺔ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺃﻋﻈﻢ ﻫﺬﻩ ﻫﻮ ﺍﻟﺰﻭﺝ ﺍﺠﻤﻟﻠﻞ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺜﻼﺛﺔ ﺃﺯﻭﺍﺝ ﻏﺎﺋﺮﺓ‪ ،‬ﻣﻌﲎ ﺃﻥ ﻫﺬﻩ ﻏﺎﺋﺮﺓ‪ ،‬ﺃﻬﻧﺎ ﻣﻮﺿﻮﻋﺔ ﰲ ﻏﻮﺭ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺒﻘﻰ ﺑﻌﺪ ﺷﺪ ﺍﻟﻌﻀﻼﺕ ﺍﳌﻘﻠﺒﺔ ﻟﻠﺮﺃﺱ‬
‫ﻭﺣﺪﻩ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﻐﻮﺭ ﻛﺒﲑ ﻓﻼ ﺗﻔﻲ ﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﲟﻠﺌﻪ ﻭﺇﳕﺎ ﺧﻠﻘﺖ ﻫﻨﺎﻙ ﻣﻮﺍﺿﻊ ﻏﺎﺋﺮﺓ‪ ،‬ﻷﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ‬
‫ﻓﻘﺮﺍﺕ ﺍﻟﻌﻨﻖ ﻓﺈﻬﻧﺎ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺃﺻﻐﺮ ﳑﺎ ﲢﺘﻬﺎ ﺿﺮﻭﺭﺓ ﺃﻥ ﺍﶈﻤﻮﻝ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺃﺻﻐﺮ ﻣﻦ ﺍﳊﺎﻣﻞ ﻓﻠﺬﻟﻚ ﺗﻜﻮﻥ‬
‫ﺍﻟﻔﻘﺮﺓ ﺍﻟﱵ ﻋﻨﺪ ﺍﻟﺮﺃﺱ ﺃﺻﻐﺮ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻈﻢ ﺍﻟﺮﺃﺱ ﺧﺎﺭﺟﹰﺎ ﻋﻨﻬﺎ ﺇﱃ ﺧﻠﻒ ﻛﺜﲑﹰﺍ ﻟﻴﻜﻮﻥ ﻟﻪ ﻣﻦ‬
‫ﺧﻠﻒ ﺛﻘﻞ ﻳﻘﺎﻭﻡ ﺛﻘﻠﻪ ﻣﻦ ﻗﺪﺍﻡ ﺃﻭ ﻳﻘﺮﺏ ﻣﻨﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺮﺃﺱ ﺷﺪﻳﺪ ﺍﳌﻴﻞ ﺑﻄﺒﻌﻪ ﺇﻻ ﻗﺪﺍﻡ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻋﻈﻢ ﺍﻟﺮﺃﺱ‬
‫ﻫﻨﺎﻙ ﺷﺪﻳﺪ ﺍﻟﻨﺘﻮﺀ ﻭﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻘﺎﺭ ﻟﻪ ﻧﺘﻮﺀ ﻭﺗﺪﺭﺝ ﻓﻴﺒﻘﻰ ﻋﻨﺪ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻏﻮﺭ ﻛﺜﲑ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ‬
‫ﻫﺬﺍ ﺍﻟﻐﻮﺭ ﻳﻘﻞ ﻛﻠﻤﺎ ﺑﻌﺪ ﻋﻦ ﺍﻟﺮﺃﺱ ﺑﻘﺪﺭ ﻛﲑ ﺍﻟﻔﻘﺮﺍﺕ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﻣﺜﻠﺚ ﻗﺎﻋﺪﺗﻪ ﻋﻈﻢ ﻣﺆﺧﺮ ﺍﻟﺮﺃ ﺱ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻫﻲ ﻗﺎﻋﺪﺓ ﲨﻠﺔ ﺍﻟﺰﻭﺝ ﻻ ﻗﺎﻋﺪﺓ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ‪،‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﲜﻤﻠﺘﻪ ﻣﺜﻠﺚ ﺣﺎﺩ ﺍﻟﺰﻭﺍﻳﺎ ﻭﻓﻴﻪ ﺿﻠﻌﺎﻥ ﻣﺘﺴﺎﻭﻳﺎﻥ ﻭﳘﺎ ﺍﻟﻠﺬﺍﻥ ﻳﺼﻞ ﺑﻄﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﻃﺮﻑ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻓﺘﻜﻮﻥ ﺍﻟﺰﺍﻭﻳﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﺗﻮﺍﺗﺮﺍﻬﻧﻤﺎ ﻣﺘﺴﺎﻭﻳﺘﲔ ﻭﳘﺎ ﺍﻟﻠﺘﺎﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻭﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﳛﻴﻂ‬
‫ﻬﺑﺎ ﺍﻟﻀﻠﻌﺎﻥ ﺃﺻﻐﺮ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﺰﺍﻭﻳﺘﲔ ﺇﺫ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻀﻠﻌﲔ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻃﻮﻝ ﻣﻦ‬
‫ﻼ ﺑﻔﻘﺮﺍﺕ ﺍﻟﻈﻬﺮ ﺣﱴ ﻳﻠﺰﻡ‬ ‫ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﳌﺜﻠﺚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﻭﺍﻷﺯﻭﺍﺝ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺧﺮ‪ ،‬ﺍﻟﻜﻞ ﻣﺘﺼ ﹰ‬
‫ﻣﻦ ﺗﺸﻨﺞ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺍﻧﻘﻼﺏ ﺍﻟﺮﻗﺒﺔ ﻣﻊ ﺍﻟﺮﺃﺱ‪ .‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻜﺎﻥ ﺍﳌﻨﻘﻠﺐ ﺣﻴﻨﺌﺬٍ ﻫﻮ ﺍﻟﺮﺃﺱ ﻭﺣﺪﻩ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻛﺬﻟﻚ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺿﻠﻌﹰﺎ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻃﻮﻝ ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ ﻷﻥ ﻣﺎ ﺑﲔ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ ﺃﻃﻮﻝ ﳑﺎ ﺑﲔ ﺟﺎﻧﱯ‬
‫ﻣﺆﺧﺮ ﺍﻟﺮﺃﺱ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﺑﲔ ﺍﻟﺮﺃﺱ ﻭﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ ﻛﺎﻟﻌﻤﻮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻓﻜﻴﻒ ﺿﻠﻊ ﺍﳌﺜﻠﺚ ﺍﻟﺬﻱ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻟﺼﻮﺭﺓ؟ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺘﲔ ﺍﻟﻠﺘﲔ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻛﺜﺮ ﻣﻦ ﺛﻠﺜﻲ ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﻭﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﳛﻴﻂ ﻬﺑﺎ‬
‫ﺍﻟﻀﻠﻌﺎﻥ ﺃﻗﻞ ﻣﻦ ﺛﻠﺜﻲ ﻗﺎﺋﻤﺔ‪ .‬ﻭﻫﺬﺍ ﺍﳌﺜﻠﺚ ﻳﻨﻘﺴﻢ ﺇﱃ ﻣﺜﻠﺜﲔ ﻣﺘﺴﺎﻭﻳﲔ ﳘﺎ ﻓﺮﺩﺍ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻭﻳﻔﺼﻞ ﺃﺣﺪﳘﺎ ﻋﻦ‬
‫ﺍﻵﺧﺮ ﺧﻂ ﻣﺴﺘﻘﻴﻢ ﺁﺧﺬ ﻣﻦ ﻣﻨﺘﺼﻒ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺇﱃ ﻣﻠﺘﻘﻰ ﺍﻟﻀﻠﻌﲔ ﻓﻴﻜﻮﻥ ﻻ ﳏﺎﻟﺔ ﻋﻤﻮﺩﹰﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪.‬‬
‫ﻓﻴﻜﻮﻥ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﳌﺜﻠﺜﲔ ﺯﺍﻭﻳﺔ ﻗﺎﺋﻤﺔ ﻭﻫﻲ ﺍﻟﱵ ﻳﻮﺗﺮﻫﺎ ﺃﺣﺪ ﺍﻟﻀﻠﻌﲔ ﺍﻟﻠﺬﻳﻦ ﰲ ﺟﻬﺔ ﺫﻟﻚ ﺍﳌﺜﻠﺚ‬
‫ﻭﺍﻟﺰﺍﻭﻳﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻋﻨﺪ ﻃﺮﻑ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻛﱪ ﻣﻦ ﺛﻠﺜﻲ ﻗﺎﺋﻤﺔ ﻭﺍﻟﱵ ﻋﻨﺪ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﻀﻠﻊ ﺗﻮﺗﺮﻫﺎ ﺍﻟﺬﻱ ﻳﻮﺗﺮ‬
‫ﺍﻟﻘﺎﺋﻤﺔ ﺃﻗﻞ ﻣﻦ ﺛﻠﺚ ﻗﺎﺋﻤﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﻗﺎﻋﺪﺓ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﳌﺜﻠﺜﲔ ﻫﻮ ﺍﻟﻨﺼﻒ ﺍﻷﳝﻦ ﺃﻭ ﺍﻷﻳﺴﺮ ﻣﻦ ﻗﺎﻋﺪﺓ ﺍﳌﺜﻠﺚ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ ﺍﳌﺜﻠﺜﲔ ﻭﻫﻲ ﻋﻈﻢ ﻣﺆﺧﺮ ﺍﻟﺮﺃﺱ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻋﺮﺍﺽ ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾ ﻓﺈﺫﺍ ﺷﻴﻠﺖ ﺍﺠﻤﻟﻠﻠﺔ ﻋﻨﻬﺎ ﻳﻈﻬﺮ ﻟﻠﺮﺅﻳﺔ ﰲ ﺑﻌﺾ ﺍﳌﺮﺍﺭ ﺛﻼﺛﺔ‬
‫ﺃﺯﻭﺍﺝ ﻭﰲ ﺃﻛﺜﺮﻫﺎ ﺯﻭﺟﺎﻥ ﻓﻘﻂ‪ ،‬ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ ﻋﻀﻠﺔ ﻋﺮﻳﻀﺔ ﺇﱃ ﺗﺄﺭﻳﺐ ﻳﺴﲑ ﻳﺒﺘﺪﺉ ﻣﻦ ﺧﻠﻒ ﺍﻟﺮﺃﺱ ﻭﻳﺒﻠﻎ ﺟﻨﱯ‬
‫ﻋﻈﻢ ﺍﻟﺼﻠﺐ ﻭﻇﺎﻫﺮ ﺃﻧﻪ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﻣﺎ ﺩﻭﻥ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﻭﺍﻟﺰﻭﺝ ﺍﻵﺧﺮ ﻣﺪﻭﺭ ﺍﻟﻌﻀﻞ ﻭﻟﻴﻔﻪ ﻣﻀﺎﺩ ﰲ ﺍﻟﻮﺿﻊ ﻟﻠﻴﻒ ﺍﻟﻌﻀﻞ ﺍﻷﻭﻝ ﻷﻧﻪ ﻳﺒﺘﺪﺉ ﻣﻦ ﺟﻨﱯ ﺍﻟﺮﺃﺱ ﻭﻫﻮ‬
‫ﻣﻮﺿﻊ ﻣﻨﺘﻬﺎﻩ‪ ،‬ﻭﻳﺒﻠﻎ ﺇﱃ ﺍﻟﺸﻮﻛﺔ ﻭﻳﻌﲏ ﺑﺎﻟﺸﻮﻛﺔ ﺍﻟﺴﻨﺴﻨﺔ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺯﻭﺟﲔ ﻓﻘﻂ ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺛﻼﺛﺔ ﻓﺈﻧﺎ‬
‫ﳒﺪ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﺎ ﳝﺘﺪ ﲜﻨﺐ ﻋﻈﻢ ﺍﻟﺼﻠﺐ ﻭﺍﻵﺧﺮ ﲢﺖ ﺍﻟﺰﻭﺍﺋﺪ ﺍﻟﱵ ﻋﻦ ﺟﻨﱯ ﺍﻟﻔﻘﺎﺭ ﻭﻳﺮﻳﺪ ﻬﺑﺬﻩ ﺍﻟﺰﻭﺍﺋﺪ ﺍﻷﺟﻨﺤﺔ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﻮﺟﺪ ﰲ ﺍﻟﻮﺳﻂ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺭﲟﺎ ﺭﺃﻳﻨﺎ ﻣﺮﺍﺭﹰﺍ ﻛﺜﲑ ﺍﻟﻠﻴﻒ ﲜﻤﻴﻊ ﻣﺒﺎﺩﺋﻬﺎ ﺗﻨﺸﺄ ﻣﻦ ﺧﻠﻒ‪ ،‬ﻋﻠﻰ ﺗﺄﺭﻳﺐ‪ ،‬ﻭﻳﺼﲑ‬
‫ﺇﱃ ﻗﺪﺍﻡ ﺣﱴ ﻳﺒﻠﻎ ﺍﻟﻔﻘﺎﺭ ﺇﱃ ﺍﳌﻮﺍﺿﻊ ﻣﻨﻬﺎ ﺍﻟﱵ ﻗﻴﻞ‪ :‬ﻗﺪ ﻋﺮﻓﺖ ﺃﻥ ﺍﻷﺟﻨﺤﺔ ﻣﻮﺿﻮﻋﺔ ﰲ ﺟﻨﱯ ﺍﻟﻔﻘﺎﺭ ﻓﻜﻴﻒ ﺟﻌﻞ‬
‫ﺟﻨﱯ ﺍﻟﻔﻘﺎﺭ ﻫﺎ ﻫﻨﺎ ﻣﻐﺎﻳﺮﹰﺍ ﳌﻮﺿﻊ ﺍﻷﺟﻨﺤﺔ؟ ﻗﻠﻨﺎ‪ :‬ﺍﻷﺟﻨﺤﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺇﱃ ﺟﻨﱯ ﺍﻟﻔﻘﺎﺭ ﻭﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﻋﻠﻰ ﺍﻟﻮﺳﻂ‬
‫ﻓﻴﻤﺎ ﺑﲔ ﺧﻠﻒ ﻭﻗﺪﺍﻡ ﻭﺍﳌﺮﺍﺩ ﻫﺎ ﻫﻨﺎ ﺑﺎﳉﻨﺒﲔ ﻣﺎ ﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﻭﻫﺎ ﻫﻨﺎ ﻣﺴﺄﻟﺘﺎﻥ‪ :‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﻭﺿﻊ‬
 ‫ﺍﻟﻌﻀﻼﺕ ﺍﳌﻘﻠﺒﺔ ﻟﻠﺮﺃﺱ ﺇﱃ ﺧﺎﺭﺝ؟ ﻭﻫﻼ ﻭﺿﻌﺖ ﻛﻠﻬﺎ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﻔﻘﺎﺭ ﻣﺒﺘﺪﺋﻪ ﻣﻦ ﺧﻠﻒ ﺍﻟﺮﺃﺱ ﻓﺈﻥ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‬
‫ﺃﺣﺮﺯ ﳍﺎ؟ ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺗﻜﺜﲑ ﺃﻋﺪﺍﺩ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻣﻊ ﺻﻐﺮ ﺟﺮﻡ ﺃﻛﺜﺮﻫﺎ؟ ﻭﻫﻼ ﺟﻌﻠﺖ ﻣﺜﻞ ﺍﳌﻨﻜﺴﺔ‬
‫ﻟﻠﺮﺃﺱ ﺇﱃ ﻗﺪﺍﻡ ﻗﻠﻴﻠﺔ ﺍﻟﻌﺪﺩ؟ ﻭﺍﳉﻮﺍﺏ‪ :‬ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻸﻥ ﲢﺮﻳﻚ ﺍﻟﺜﻘﻴﻞ ﻣﻦ ﺟﻬﺔ ﺣﺮﻛﺘﻪ ﺃﺳﻬﻞ ﻛﺜﲑﹰﺍ ﻣﻦ ﲢﺮﻳﻜﻪ ﻣﻦ‬
‫ﺍﳉﻬﺔ ﺍﳌﻘﺎﺑﻠﺔ ﻓﺈﻥ ﺍﻻﻧﻌﻄﺎﻑ ﳑﺎ ﻳﻀﻌﻒ ﻗﻮﺓ ﺍﳉﺬﺏ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓﻸﻥ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ ﺇﱃ ﺧﻠﻒ ﳌﺎ ﻛﺎﻧﺖ ﻋﺴﺮﺓ ﻷﺟﻞ ﻣﻴﻞ ﺍﻛﺜﺮ ﺛﻘﻠﻪ ﺇﱃ ﻗﺪﺍﻡ ﻛﺎﻥ ﺇﺫﺍ ﺣﺮﻙ ﺇﱃ ﺧﻠﻒ‬
‫ﲟﻌﺮﺽ ﺍﻟﺘﺰﻋﺰﻉ ﻟﻜﻼﻝ ﻗﻮﺓ ﺍﳉﺬﺏ ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻵﻻﺕ ﻛﺜﲑﺓ ﺍﻟﻌﺪﺩ ﻟﺘﻜﻮﻥ ﻣﺘﺸﺒﺜﺔ ﺑﻪ ﻣﻦ ﺟﻮﺍﻧﺐ ﻛﺜﲑﺓ‬
‫ﻛﺎﻷﻃﻨﺎﺏ ﻓﻴﻜﻮﻥ ﺛﺒﺎﺗﻪ ﻋﻨﺪ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﳛﺮﻙ ﺇﻟﻴﻪ ﳏﻜﻤﹰﺎ‪ .‬ﻭﺃﻣﺎ ﺣﺮﻛﺘﻪ ﺇﱃ ﻗﺪﺍﻡ ﻓﺈﻬﻧﺎ ﻋﻠﻰ ﻭﻓﻖ ﺛﻘﻠﻪ‬
‫ﻭﻣﻴﻠﻪ ﺍﻟﻄﺒﻴﻌﻲ ﺍﳌﺜﻘﻞ ﻓﻼ ﺗﻔﺘﻘﺮ ﻓﻴﻬﺎ ﺇﱃ ﺫﻟﻚ ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ ﺍﻟﻌﻀﻞ ﺍﳌﻤﻴﻠﺔ ﺇﱃ ﺍﳉﺎﻧﺒﲔ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻤﻴﻠﺔ ﻟﻠﺮﺃﺱ ﺇﱃ‬
‫ﺍﳉﺎﻧﺒﲔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﺟﻌﻠﺖ ﺍﻟﻌﻀﻼﺕ ﺍﶈﺮﻛﺔ ﻟﻠﺮﺃﺱ ﺇﱃ ﺍﳉﺎﻧﺒﲔ ﺃﺻﻐﺮ ﻣﻘﺪﺍﺭﹰﺍ ﺃﻭ ﺃﻗﻞ ﻋﺪﺩﹰﺍ ﻭﺫﻟﻚ ﻷﻥ ﻣﻔﺼﻞ ﺣﺮﻛﺔ ﺍﻟﺮﺃﺱ‬
‫ﳝﻴﻨﺎﹰ ﻭﴰﺎ ﹰﻻ ﺳﻠﺲ ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻧﻪ ﳛﺪﺙ ﻣﻦ ﺯﺍﺋﺪﺗﲔ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﺮﺃﺱ ﺗﺪﺧﻞ ﰲ ﻧﻘﺮﺗﲔ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ‬
‫ﻣﻔﺼﻞ ﺣﺮﻛﺘﻪ ﻗﺪﺍﻣﹰﺎ ﻭﺧﻠﻔﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﳛﺪﺙ ﺑﺪﺧﻮﻝ ﻃﺮﻑ ﺍﻟﺴﻦ ﰲ ﻧﻘﺮﺓ ﺍﻷﻭﱃ ﻭﻻ ﻛﺬﻟﻚ ﻣﻔﺼﻞ ﻓﻠﻮ ﱂ ﻳﻜﻦ ﺃﻛﺜﺮ‬
‫ﺇﻳﺜﺎﻗﹰﺎ ﻟﻌﺮﺽ ﻟﻪ ﺍﳋﻠﻊ ﻛﺜﲑﹰﺍ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻔﺼﻞ ﺳﻠﺴﹰﺎ ﻛﺎﻧﺖ ﺣﺮﻛﺘﻪ ﺳﻬﻠﺔ ﻓﻴﻘﻮﻡ ﻬﺑﺎ ﺍﻟﻌﻀﻞ ﺍﻟﻘﻠﻴﻞ ﺍﻟﻌﺪﺩ ﻭﺍﳌﻘﺪﺍﺭ ﻣﻘﺎﻡ‬
‫ﺍﻟﻜﺜﲑ ﺍﻟﻌﺪﺩ ﻭﺍﳌﻘﺪﺍﺭ ﻭﻻ ﻛﺬﻟﻚ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﻔﺎﺻﻞ ﺇﱃ ﺍﻟﻮﺛﺎﻗﺔ ﻭﺟﻌﻞ ﻋﺪﺩ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺃﺭﺑﻌﹰﺎ ﻷﻬﻧﺎ ﻟﻮ ﻛﺎﻧﺖ‬
‫ﺍﺛﻨﺘﲔ ﻓﻘﻂ‪ ،‬ﻟﻜﺎﻥ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻌﻬﺎ ﻣﺎ ﺑﲔ ﻣﻘﺪﻡ ﺍﻟﻌﻨﻖ ﻭﻣﺆﺧﺮﻩ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺍﻟﺮﺃﺱ‬
‫ﺇﺫﺍ ﺣﺮﻙ ﺇﱃ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ﻳﺒﻘﻰ ﺣﻴﻨﺌﺬٍ ﻗﻠﻘﹰﺎ ﺭﲟﺎ ﻣﺎﻝ ﺇﱃ ﻗﺪﺍﻡ ﻭﺧﻠﻒ ﻭﺃﻛﺜﺮ ﻣﻴﻠﻪ ﺣﻴﻨﺌﺬٍ ﻫﻮ ﺇﱃ ﻗﺪﺍﻡ ﻟﺰﻳﺎﺩﺓ ﺛﻘﻞ ﻣﻘﺪﻡ‬
‫ﺍﻟﺮﺃﺱ ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﳜﻠﻖ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻋﻀﻠﺘﺎﻥ‪.‬‬
‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﰲ ﻃﺮﻑ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﻣﻦ ﻗﺪﺍﻡ ﻭﺍﻷﺧﺮﻯ ﰲ ﻃﺮﻓﻪ ﻣﻦ ﺧﻠﻒ ﺣﱴ ﺇﺫﺍ ﲢﺮﻙ ﺍﻟﺮﺃﺱ ﻬﺑﻤﺎ ﺇﱃ ﺫﻟﻚ ﺍﳉﺎﻧﺐ‬
‫ﺑﻘﻴﺖ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻣﺎ ﻧﻌﺔ ﻣﻦ ﺣﺮﻛﺘﻪ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺿﺪ ﺟﻬﺘﻬﺎ ﻓﺘﻜﻮﻥ ﺍﻟﱵ ﺇﱃ ﺧﻠﻒ ﻣﺎﻧﻌﺔ ﻣﻦ ﺣﺮﻛﺘﻪ ﳓﻮ ﻗﺪﺍﻡ‬
‫ﻭﺍﻟﱵ ﺇﱃ ﻗﺪﺍﻡ ﻣﺎﻧﻌﺔ ﻣﻦ ﺣﺮﻛﺘﻪ ﺇﱃ ﺧﻠﻒ‪ .‬ﻭﺟﻌﻠﺖ ﺍﻟﱵ ﰲ ﺍﻟﻄﺮﻑ ﺍﻟﺬﻱ ﺇﱃ ﺧﻠﻒ ﺃﺻﻐﺮ ﻷﻬﻧﺎ ﺗﺼﻞ ﺑﲔ ﺍﻟﺮﺃﺱ‬
‫ﻭﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻓﻘﻂ ﻭﺍﻟﱵ ﰲ ﺍﻟﻄﺮﻑ ﺍﻟﺬﻱ ﻳﻠﻲ ﺇﱃ ﻗﺪﺍﻡ ﺃﻋﻈﻢ ﻷﻬﻧﺎ ﺗﺼﻞ ﺑﲔ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﺫﻟﻚ‬
‫ﻷﻥ ﺍﶈﺮﻙ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻧﺴﺒﺔ ﻗﺪﺭ ﺍﳌﺘﺤﺮﻙ‪ ،‬ﻭﻣﺆﺧﺮ ﺍﻟﺮﺃﺱ ﺃﺻﻐﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﻣﻘﺪﻣﻪ‪ ،‬ﻭﺍﳌﺘﺤﺮﻙ ﻣﻦ ﺟﻬﺔ ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺃﺻﻐﺮ ﻣﻦ ﺍﳌﺘﺤﺮﻙ ﻣﻦ ﺟﻬﺔ ﺍﳌﻘﺪﻡ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﻌﺎﺷﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﳊﻨﺠﺮﺓ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺗﺸﺮﻳﺢ ﺍﳊﻨﺠﺮﺓ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺍﳊﻨﺠﺮﺓ ﻋﻀﻮ ﻏﻀﺮﻭﰲ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻋﻨﺪ ﺍﳊﻨﺠﺮﺓ ﻭﻗﺪﺍﻣﻬﺎ ﻋﻈﻢ ﻣﺜﻠﺚ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﳌﺎ ﻛﺎﻥ ﺍﻟﺼﻮﺕ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﺇﳕﺎ ﻳﺘﻢ ﲞﺮﻭﺝ ﺍﻟﻨﻔﺲ ﻬﺑﻴﺌﺔ ﳐﺼﻮﺻﺔ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺁﻟﺘﻪ ﻭﻫﻲ ﺍﳊﻨﺠﺮﺓ ﻣﺘﺼﻠﺔ‬
‫ﺑﺄﻋﻠﻰ ﳎﺮﻯ ﺍﻟﻨﻔﺲ ﻟﻴﺘﻢ ﻫﻨﺎﻙ ﺗﻜﻮﻥ ﺍﻟﺼﻮﺕ ﻛﻤﺎ ﻧﺒﻴﻨﻪ ﰲ ﻛﻼﻣﻨﺎ ﰲ ﺍﻟﺼﻮﺕ‪ .‬ﻭﳛﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻵﻟﺔ ﻟﻴﺴﺖ‬
 ‫ﺷﺪﻳﺪﺓ ﺍﻟﻠﲔ ﻓﻼ ﻳﻜﻮﻥ ﻟﻘﺮﻋﻬﺎ ﰲ ﺑﺎﳍﻮﺍﺀ ﺍﳋﺎﺭﺝ ﺻﻮﺕ ﻳﻌﺘﺪ ﺑﻪ‪ ،‬ﻭﻻ ﺷﺪﻳﺪﺓ ﺍﻟﺼﻼﺑﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﺎ ﳛﺪﺙ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺍﻟﺼﻮﺕ ﻏﲑ ﻣﺴﺘﻄﺎﺏ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻟﻮ ﺧﻠﻘﺖ ﻣﻦ ﺃﺟﺴﺎﻡ ﺻﻠﺒﺔ ﺟﺪﹰﺍ ﻛﺎﻟﻌﻈﺎﻡ ﻓﺈﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺩﻗﻴﻘﺔ ﻓﺘﺘﻬﻴﺄ ﻟﻼﻧﻜﺴﺎﺭ‬
‫ﺑﺴﻬﻮﻟﺔ‪ ،‬ﺃﻭ ﻻ ﺗﻜﻮﻥ ﻛﺬﻟﻚ ﻓﺘﻮﺟﺐ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﺜﻘﻞ ﻭﻏﻠﻆ ﰲ ﺟﺮﻡ ﺍﻟﻌﻨﻖ ﻻ ﻟﻀﺮﻭﺭﺓ ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﳐﻠﻮﻗﺔ‬
‫ﻣﻦ ﻏﻀﺎﺭﻳﻒ ﻟﺘﻜﻮﻥ‪ ..‬ﻣﺘﻮﺳﻄﺔ ﺍﻟﺼﻼﺑﺔ ﻓﻴﻜﻮﻥ ﻣﺎ ﳛﺪﺙ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺼﻮﺕ ﻟﺬﻳﺬﹰﺍ ﻭﺗﻜﻮﻥ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻠﲔ ﺁﻣﻨﺔ ﻣﻦ‬
‫ﺍﻻﻧﻜﺴﺎﺭ ﻋﻨﺪ ﺍﳌﺼﺎﺩﻣﺎﺕ ﺍﻟﱵ ﻟﻴﺴﺖ ﺷﺪﻳﺪﺓ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺼﻼﺑﺔ ﻣﻌﻴﻨﺔ ﻋﻠﻰ ﻗﻮﺓ ﺍﻟﺼﻮﺕ ﻓﻠﺬﻟﻚ‪ :‬ﺍﳊﻨﺠﺮﺓ‬
‫ﻋﻀﻮ ﻏﻀﺮﻭﰲ ﺧﻠﻖ ﺁﻟﺔ ﻟﻠﺼﻮﺕ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺰﺍﺩ ﻫﺬﺍ ﺍﳊﺪ ﻓﻴﻘﺎﻝ‪ :‬ﻣﻮﺿﻮﻉ ﻓﻮﻕ ﺍﻟﻘﺼﺒﺔ ﺍﻟﺮﺋﺔ ﻟﻴﺨﺮﺝ ﺑﺬﻟﻚ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ ﻭﺃﺟﺰﺍﺅﻫﺎ ﻓﺈﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﺫﻟﻚ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﻏﻀﺮﻭﰲ ﺧﻠﻖ ﺁﻟﺔ ﻟﻠﺼﻮﺕ ﻷﻥ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ ﻭﺃﺟﺰﺍﺅﻫﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺍﻷﻭﻝ ﲞﻠﻘﻬﺎ ﺇﳕﺎ ﻫﻮ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﺁﻟﺔ ﻟﻠﺘﻨﻔﺲ ﻓﺈﻬﻧﺎ ﺃﻳﻀﹰﺎ ﻣﻊ ﺫﻟﻚ ﺁﻟﺔ ﻟﻠﺼﻮﺕ‪.‬‬
‫ﻷﻥ ﺍﻟﺼﻮﺕ ﻭﺇﻥ ﻛﺎﻥ ﻳﺘﻢ ﺑﺎﳊﻨﺠﺮﺓ‪ ،‬ﻭﻟﻜﻦ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﳚﺘﺬﺏ ﺑﻪ ﻧﺎﻓﺬﹰﺍ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻘﺼﺒﺔ ﺣﱴ‬
‫ﻳﻜﻮﻥ ﺁﺧﺬﹰﺍ ﻣﻦ ﻣﻀﻴﻖ ﻳﻨﺤﺼﺮ ﻓﻴﻪ ﺇﱃ ﻓﻀﺎﺀ ﳛﺪﺙ ﻓﻴﻪ ﺑﻘﺮﻉ ﺍﳍﻮﺍﺀ ﳉﺪﺭﺍﻧﻪ ﻛﺎﻟﻄﻨﲔ‪ ،‬ﻭﺍﳊﺎﻝ ﰲ ﺍﻟﺒﻮﻕ ﻭﳓﻮﻩ ﻣﻦ‬
‫ﺍﻵﻻﺕ ﺍﻟﺼﻨﺎﻋﻴﺔ ﻟﻠﺼﻮﺕ ﺍﻟﺼﻨﺎﻋﻲ‪ .‬ﻭﱂ ﲡﻌﻞ ﻫﺬﻩ ﺍﻵﻟﺔ ﻣﻦ ﻏﻀﺮﻭﻑ ﻭﺍﺣﺪ ﻟﻴﻤﻜﻦ ﺃﻥ ﻳﻨﻔﺮﺝ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺗﻌﻈﻴﻢ‬
‫ﺍﻟﺼﻮﺕ‪ ،‬ﻭﺃﻥ ﻳﻀﻴﻖ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﲢﺪﻳﺪﻩ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻟﺌﻼ ﺗﻌﻢ ﺍﻵﻓﺔ ﺍﻟﱵ ﻗﺪ ﲢﺪﺙ ﰲ ﺑﻌﺾ ﺃﺟﺰﺍﺋﻪ ﻭﺃﻗﻞ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﻦ ﻏﻀﺮﻭﻓﲔ ﻟﻴﻤﻜﻦ ﺃﻥ ﻳﻨﻔﺮﺝ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ﻓﻴﺘﺴﻊ ﻭﺃﻥ ﻳﻨﻀﻢ ﺃﺣﺪﳘﺎ ﺇﱃ ﺍﻵﺧﺮ ﻓﻴﻀﻴﻖ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ‬
‫ﺑﻴﻨﻬﻤﺎ ﻣﻔﺼﻞ ﻟﻴﻤﻜﻦ ﲢﺮﻙ ﺃﺣﺪﳘﺎ ﺇﱃ ﺍﻵﺧﺮ ﻋﻨﺪ ﺍﻻﻧﻀﻤﺎﻡ ﻭﺗﺒﺎﻋﺪﻩ ﻋﻨﻪ ﻋﻨﺪ ﺍﻻﻧﻔﺮﺍﺝ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻌﻬﻤﺎ‬
‫ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﳝﻴﻨﹰﺎ ﻭﺍﻵﺧﺮ ﴰﺎﻻﹰ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺍﳌﻔﺼﻞ ﺇﱃ ﻗﺪﺍﻡ ﻭﺧﻠﻒ ﻓﻴﻜﻮﻥ ﻣﺎ ﻳﻈﻬﺮ ﻣﻨﻬﻤﺎ ﺇﱃ ﻗﺪﺍﻡ ﺿﻌﻴﻔﹰﺎ‬
‫ﺑﺴﺒﺐ ﺍﳌﻔﺼﻞ ﻓﻴﻜﻮﻥ ﻣﻬﻴﺌﺎﹰ ﻟﻠﺘﻀﺮﺭ ﻋﻨﺪ ﺍﳌﻼﻗﺎﺓ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻣﺎ ﺑﲔ ﺍﻟﻴﻤﲔ ﻭﺍﻟﺸﻤﺎﻝ ﺣﱴ ﻳﻜﻮﻥ‬
‫ﺃﺣﺪ ﺍﻟﻐﻀﺮﻭﻓﲔ ﻣﻦ ﻗﺪﺍﻡ ﻭﺍﻵﺧﺮ ﻣﻦ ﺧﻠﻒ ﻓﻴﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﰲ ﺟﻬﺘﻪ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺪﺍﻣﻲ ﻣﻘﺒﺒﺎﹰ ﻟﻴﻜﻮﻥ‬
‫ﻼ ﻋﻠﻰ ﻓﻀﺎﺀ ﺃﻭ ﺳﻊ‪.‬‬‫ﺷﻜﻠﻪ ﻛﺮﻳﹰﺎ ﻓﻴﻜﻮﻥ ﺃﺑﻌﺪ ﻋﻦ ﻗﺒﻮﻝ ﺍﻵﻓﺎﺕ ﻭﻣﺸﺘﻤ ﹰ‬

‫ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻠﻔﻲ ﻣﻨﻬﻤﺎ ﻣﺴﺘﻮﻯ ﺍﻟﺴﻄﺢ ﻷﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳏﺪﺑﹰﺎ ﺇﱃ ﺩﺍﺧﻞ ﻓﻀﺎﺀ ﺍﳊﻨﺠﺮﺓ ﻭﺇﻻ ﻛﺎﻥ ﻳﻀﻴﻘﻬﺎ‬
‫ﻭﻻ ﺇﱃ ﺧﺎﺭﺝ ﻭﺇﻻ ﻛﺎﻥ ﻳﺰﺍﺣﻢ ﺃﻋﻠﻰ ﺍﳌﺮﻱﺀ ﻭﳝﻨﻊ ﻧﻔﻮﺫ ﺍﻟﻄﻌﺎﻡ ﻓﻴﻪ ﰒ ﳌﺎ ﻭﺟﺐ ﺃﻥ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻔﺬ ﺍﻟﻄﻌﺎﻡ‬
‫ﻭﺍﻟﺸﺮﺍﺏ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﳌﻨﻔﺬ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﳝﺮ ﺃﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻔﺬ ﺇﱃ ﻣﻨﻔﺬﳘﺎ ﻓﻠﻮ ﻛﺎﻥ ﻫﺬﺍ ﻣﻨﻔﺠﺮﺟﹰﺎ ﺣﻴﻨﺌﺬٍ ﻟﺴﻘﻂ ﻓﻴﻪ‬
‫ﺃﻛﺜﺮ ﺍﻟﻄﻌﺎﻡ ﻭﺳﺎﻝ ﻓﻴﻪ ﻛﻞ ﺍﳌﺎﺀ‪ ،‬ﺃﻭ ﺃﻛﺜﺮﻩ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻨﻔﺬ ﲝﻴﺚ ﻳﻨﺴﺪ ﻋﻨﺪ ﻧﻔﻮﺫ ﺍﳌﺄﻛﻮﻝ ﻭﺍﳌﺸﺮﻭﺏ‪.‬‬
‫ﻭﺃﻥ ﻳﻨﻔﺘﺢ ﰲ ﻏﲑ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻴﻤﻜﻦ ﺧﺮﻭﺝ ﺍﳍﻮﺍﺀ ﻭﺩﺧﻮﻟﻪ‪ .‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺄﻥ ﻳﻨﻀﻢ ﺃﺣﺪﳘﺎ ﺇﱃ ﺍﻵﺧﺮ‬
‫ﺗﺎﺭﺓ ﻷﻥ ﺍﻟﻐﻀﺎﺭﻳﻒ ﻟﺼﻼﺑﺘﻬﺎ ﻻ ﺗﻄﺎﻭﻉ ﳌﺜﻞ ﻫﺬﺍ ﺍﻻﻧﻀﻤﺎﻡ ﻓﻼ ﺑﺪ ﺇﺫﹰﺍ ﻣﻦ ﺟﺴﻢ ﺁﺧﺮ ﻟﻴﻜﻮﻥ ﰲ ﺃﻋﻼﳘﺎ ﲝﻴﺚ ﻳﻨﻄﺒﻖ‬
‫ﻋﻠﻰ ﻓﻢ ﺍﳊﻨﺠﺮﺓ ﺇﺫﺍ ﺃﺭﻳﺪ ﻧﻔﻮﺫ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﺍﻟﺸﺮﺍﺏ ﻭﳓﻮﳘﺎ ﻭﺃﻥ ﺗﺮﺗﻔﻊ ﻋﻨﻪ ﻓﻴﻤﻜﻦ ﻧﻔﻮﺫ ﺍﳍﻮﺍﺀ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ‬
‫ﺍﳉﺴﻢ ﺻﻠﺒﹰﺎ ﻭﺇﻻ ﺃﻣﻜﻦ ﺃﻥ ﻳﻨﺜﲏ ﺑﺜﻘﻞ ﺍﻟﻄﻌﺎﻡ ﻭﻳﻨﻌﻄﻒ ﺇﱃ ﺃﺳﻔﻞ ﻓﻴﺤﺼﻞ ﻫﻨﺎﻙ ﺧﻠﻞ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﳌﺎﺀ ﻋﻠﻴﻪ ﻭﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺑﻐﺎﻳﺔ ﺍﻟﺼﻼﺑﺔ ﻛﺎﻟﻌﻈﻢ ﻭﺇﻻ ﱂ ﻳﻜﻦ ﺳﺪﻩ ﺗﺎﻣﹰﺎ ﻷﻥ ﺷﺪﺓ ﺍﻟﺼﻼﺑﺔ ﲤﻨﻊ ﻣﻦ ﺍﻧﺜﻨﺎﺀ ﺍﻷﻃﺮﺍﻑ ﺍﻧﺜﻨﺎﺀ ﻳﻜﻮﻥ ﻣﻌﻪ ﺍﻟﺴﺪ‬
‫ﳏﻜﻤﹰﺎ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻏﻀﺮﻭﻓﻴﹰﺎ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﻊ ﺃﺣﺪ ﺍﻟﻐﻀﺮﻭﻓﲔ ﻣﻔﺼﻞ ﺣﱴ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﺮﻙ ﺗﺎﺭﺓ ﺇﱃ‬
‫ﺍﻹﻃﺒﺎﻕ ﻭﺃﺧﺮﻯ ﺇﱃ ﺍﻟﻔﺘﺢ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﺳﻠﺴﹰﺎ ﺟﺪﹰﺍ ﻭﺇﻻ ﻛﺎﻥ ﲢﺮﻛﻪ ﻟﺬﻟﻚ ﺑﺒﻂﺀ ﻓﻴﺴﺒﻘﻪ ﻧﻔﻮﺫ‬
‫ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺇﱃ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺼﻠﻪ ﻣﻊ ﺍﻟﻐﻀﺮﻭﻑ ﺍﳋﻠﻔﻲ ﺇﺫﺍ ﻟﻮ ﻛﺎﻥ ﻣﻊ ﺍﻟﻘﺪﺍﻣﻰ ﻟﻜﺎﻥ ﻋﻨﺪ‬
‫ﻓﺘﺢ ﺍﳊﻨﺠﺮﺓ ﻳﺒﻘﻰ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻓﻴﻀﻴﻖ ﻣﻨﻔﺬ ﺍﳍﻮﺍﺀ ﺇﱃ ﺧﺎﺭﺝ ﺃﻭ ﻳﺴﺪﻩ ﻭﻻ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﳋﻠﻔﻲ ﻷﻧﻪ ﻳﻜﻮﻥ‬
‫ﺣﻴﻨﺌﺬٍ ﻋﻨﺪ ﺍﻟﻔﺘﺢ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻭﺣﻴﻨﺌﺬٍ ﻻ ﻳﻌﺮﺽ ﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺿﺮﺭ ﰲ ﳎﺮﻯ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻷﻥ ﺫﻟﻚ‬
 ‫ﺍﺠﻤﻟﺮﻯ ﺇﳕﺎ ﻳﻨﻔﺬ ﺇﻟﻴﻪ ﺍﻟﻄﻌﺎﻡ ﺇﺫ ﻛﺎﻥ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻣﻄﺒﻮﻗﹰﺎ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺼﻠﻪ ﻣﻊ ﺫ ﻟﻚ ﺍﻟﻐﻀﺮﻭﻑ ﻣﻀﺎﻋﻔﺎﹰ‪ ،‬ﺇﺫ ﻟﻮ‬
‫ﻼ ﳊﺮﻛﺔ ﺍﻻﺳﺘﺪﺍﺭﺓ ﻓﻠﻢ ﻳﺆﻣﻦ ﻣﻦ ﺍﺭﺗﻔﺎﻉ ﺃﺣﺪ ﺟﺎﻧﺒﻴﻪ ﻋﻨﺪ‬
‫ﻛﺎﻥ ﺑﺰﺍﺋﺪﺓ ﻭﺍﺣﺪﺓ ﺗﺪﺧﻞ ﰲ ﻧﻘﺮﺓ ﻭﺍﺣﺪﺓ ﻟﻜﺎﻥ ﻗﺎﺑ ﹰ‬
‫ﺍﻻﻧﻄﺒﺎﻕ ﲝﺒﺲ ﺍﻟﻨﻔﺲ ﻭﺫﻟﻚ ﺑﻘﻮﺓ ﺩﻓﻊ ﺍﳍﻮﺍﺀ ﺍﶈﺘﺒﺲ ﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺭﺗﻔﻊ ﺫﻟﻚ ﺧﺮﺝ ﻣﻨﻪ ﺍﳍﻮﺍﺀ ﻓﻼ ﻳﻜﻮﻥ ﺍﻹﻃﺒﺎﻕ ﳏﻜﻤﹰﺎ‬
‫ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻧﺎﺷﺒﺔ ﻣﻦ ﺍﻟﻐﻀﺮﻭﻑ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ‪ ،‬ﻭﺍﻟﻨﻘﺮ ﻣﻦ ﺍﳌﻜﱯ ﻟﻴﻜﻮﻥ ﻋﻨﺪ‬
‫ﺍﻹﻃﺒﺎﻕ ﺗﺎﻣﺔ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻨﻘﺮ ﻓﻴﻜﻮﻥ ﺍﻹﻃﺒﺎﻕ ﻗﻮﻳﺎﹰ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺰﻭﺍﺋﺪ ﻣﻦ ﺍﳌﻜﱯ ﻟﻴﻜﻮﻥ ﻋﻨﺪ ﺍﻹﻃﺒﺎﻕ ﺗﺎﻣﺔ ﺍﻟﺪﺧﻮﻝ‬
‫ﰲ ﺍﻟﻨﻘﺮ ﻓﻴﻜﻮﻥ ﺍﻹﻃﺒﺎﻕ ﻗﻮﻳﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺰﻭﺍﺋﺪ ﻣﻦ ﺍﳌﻜﱯ ﻟﻜﺎﻧﺖ ﻋﻨﺪ ﺍﻹﻃﺒﺎﻕ ﻗﻠﻴﻠﺔ ﺍﻟﺪﺧﻮﻝ ﰲ ﻧﻘﺮﻫﺎ ﻓﻴﻀﻌﻒ‬
‫ﺍﺗﺼﺎﻝ ﺃﺣﺪ ﺍﻟﻐﻀﺮﻭﻓﲔ ﺑﺎﻵﺧﺮ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻹﻃﺒﺎﻕ ﻭﺍﻫﻴﹰﺎ ﻭﻻ ﺑﺪ ﻣﻦ ﺍﺭﺗﺒﺎﻁ ﻫﺬﻩ ﺍﻟﻐﻀﺎﺭﻳﻒ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺍﺭﺗﺒﺎﻃﹰﺎ‬
‫ﳏﻜﻤﺎﹰ‪ ،‬ﻟﺘﻜﻮﻥ ﻗﻮﻳﺔ ﻋﻠﻰ ﻣﻘﺎﻭﻣﺔ ﻋﻀﻼﺕ ﺍﻟﺼﺪﺭ ﻛﻠﻬﺎ ﻋﻨﺪ ﺍﻹﻃﺒﺎﻕ ﲝﺼﺮ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻹﻃﺒﺎﻕ ﻻ ﺑﺪ ﻭﺃﻥ‬
‫ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﻘﻮﺓ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻨﺪ ﺍﳊﻨﺠﺮﺓ ﻭﻗﺪﺍﻣﻬﺎ ﻋﻈﻢ ﻣﺜﻠﺚ‪ ...‬ﺇﱃ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﳊﻨﺠﺮﺓ ﳏﺘﺎﺟﺔ ﺇﱃ ﻋﻈﻢ ﻳﻀﻢ ﺍﻟﺪﺭﻗﻲ ﺇﱃ ﺍﻟﺬﻱ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﻋﺮﻓﺖ ﺃﻥ ﺍﳊﻨﺠﺮﺓ ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺇﻃﺒﺎﻕ ﻭﻓﺘﺢ ﻭﺗﻮﺳﻴﻊ ﻭﺗﻀﻴﻴﻖ ﻭﺳﺘﻌﺮﻑ ﺃﻥ ﺍﻟﻠﺴﺎﻥ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻟﻪ‬
‫ﺣﺮﻛﺔ ﻷﺟﻞ ﺍﻟﻜﻼﻡ ﻭﻣﻀﻎ ﺍﻟﻄﻌﺎﻡ‪ .‬ﻭﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺭﺍﺩﻳﺔ ﺍﻟﱵ ﺇﳕﺎ ﺗﺘﻢ ﺑﺎﻟﻌﻀﻞ‪،‬‬
‫ﻭﺍﻟﻌﻀﻞ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﰲ ﲢﺮﻳﻜﻬﺎ ﻣﺴﺘﻨﺪﺓ ﺇﱃ ﻋﻈﻢ ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻭﻋﻈﺎﻡ ﺍﻟﻌﻨﻖ ﻭﺍﻟﻠﺤﻴﲔ ﺑﻌﻴﺪﺓ ﻭﻏﲑ ﻣﻮﺍﻓﻘﺔ‬
‫ﰲ ﻭﺿﻌﻬﺎ ﻷﻥ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﲨﻴﻊ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﻟﻴﻬﺎ ﰲ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻛﻤﺎ ﻧﺒﻴﻨﻪ ﻋﻠﻴﻪ ﻋﻨﺪ ﺗﻔﺼﻴﻠﻨﺎ ﺍﻟﻜﻼﻡ ﰲ‬
‫ﺗﻠﻚ ﺍﳊﺮﻛﺎﺕ ﻓﻼ ﺑﺪ ﻣﻦ ﻋﻈﻢ ﻳﻜﻮﻥ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻪ ﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﳍﺬﻩ‬
‫ﺍﳊﺮﻛﺎﺕ ﻋﻀﻼﺕ ﲡﺬﺏ ﺇﱃ ﻓﻮﻕ ﻭﺇﱃ ﺃﺳﻔﻞ ﻭﺇﱃ ﻗﺪﺍﻡ ﻭﺇﱃ ﺧﻠﻒ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻣﺴﺘﻨﺪ ﰲ ﻫﺬﻩ ﺍﳉﻬﺎﺕ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﳍﺬﺍ ﺍﻟﻌﻈﻢ ﺃﺟﺰﺍﺀ ﰲ ﲨﻴﻊ ﻫﺬﻩ ﺍﳉﻬﺎﺕ ﻭﺃﻗﻞ ﻣﺎ ﺗﺘﻢ ﺑﻪ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﲬﺲ ﺃﺿﻠﻊ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﻣﻨﺘﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﰲ ﻃﻮﻝ ﺍﻟﻌﻨﻖ ﻭﺭﺍﺀ ﺍﳌﺮﺉ ﻫﻮ ﻛﺎﻷﺻﻞ ﳉﻤﻴﻊ ﺃﺿﻼﻋﻪ‪.‬‬

‫ﻭﺿﻠﻌﺎﻥ ﻣﻦ ﻓﻮﻕ ﻳﺄﺧﺬﺍﻥ ﻣﻨﻪ ﳝﻨﺔ ﻭﻳﺴﺮﺓ‪ ،‬ﻭﺿﻠﻌﺎﻥ ﻣﻦ ﺃﺳﻔﻞ ﻛﺬﻟﻚ ﻫﺎ ﻫﻨﺎ ﻫﻜﺬﺍ‪ :‬ﻭﺳﻨﺤﻘﻖ ﻣﻦ ﻛﻼﻣﻨﺎ ﰲ ﺗﻠﻚ‬
‫ﺍﻟﻌﻀﻼﺕ ﻭﺟﻮﺏ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﳍﻴﺌﺔ ﻭﺍﻟﻀﻠﻊ ﺍﳌﻨﺘﺼﺐ ﻣﻨﻪ ﻗﻠﻴﻞ ﺍﻟﻌﺮﺽ‪ ،‬ﻭﺍﻟﻀﻠﻌﺎﻥ ﺍﻟﻌﺎﻟﻴﺎﻥ ﺩﻗﻴﻘﺎﻥ ﻛﺎﳌﺴﺎﻝ‪،‬‬
‫ﻭﺍﻟﺴﺎﻓﻼﻥ ﺃﻋﺮﺽ ﻣﻨﻬﻤﺎ ﻗﻠﻴ ﻼﹰ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻌﻀﻞ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺃﻥ ﻳﺘﺸﺒﺚ ﺑﻜﺐ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ‪.‬‬
‫ﻭﻗﻮﻡ ﻳﺴﻤﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻈﻢ‪ :‬ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ ﻭﻫﻢ ﺍﻷﻛﺜﺮ‪ ،‬ﻷﻧﻪ ﻳﻮﺟﺪ ﻓﻴﻪ ﻣﺎ ﻳﺸﺒﻪ ﺍﻟﻼﻡ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﻴﻮﻧﺎﻥ‪ .‬ﻭﻗﻮﻡ ﻳﺴﻤﻮﻧﻪ‬
‫ﺍﻟﻌﻈﻢ ﺍﻟﻮﺍﻭﻱ ﻷﻧﻪ ﻻ ﻳﻮﺟﺪ ﻓﻴﻪ ﻣﺎ ﻳﺸﺒﻪ ﺍﻟﻮﺍﻭ ﰲ ﻛﺘﺎﺑﺘﻬﻢ‪ ،‬ﻭﺧﺎﺻﺔ ﺃﻧﻪ ﻏﲑ ﻣﺘﺼﻞ ﺑﻌﻈﻢ ﺁﺧﺮ‪ ،‬ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﺃﺷﻴﺎﺀ ﻳﺮﺗﺒﻂ ﻬﺑﺎ ﺑﻌﻈﺎﻡ ﺃﺧﺮﻯ ﻟﻴﺒﻘﻰ ﻭﺿﻌﻪ ﳏﻔﻮﻇﹰﺎ ﻋﻨﺪ ﲢﺮﻳﻚ ﻋﻀﻼﺕ ﺍﳊﻨﺠﺮﺓ ﻭﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ ﻭﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﺭﺑﻂ ﻣﻦ ﻓﻮﻕ ﺑﺄﺭﺑﻄﺔ ﺩﻗﻴﺔ ﻣﺪﻭﺭﺓ ﺗﺘﺼﻞ ﺑﻀﻠﻌﻴﻪ ﺍﻟﻌﺎﻟﻴﲔ ﻭﺑﺎﻟﺰﻭﺍﺋﺪ ﺍﻹﺑﺮﻳﺔ ﺍﻟﱵ ﻋﻨﺪ ﺍﻷﺫﻧﲔ‪ ،‬ﻭﻣﻦ ﺍﻷﺳﻔﻞ‬
‫ﺑﺄﺭﺑﻄﺔ ﺃﻏﻠﻆ ﻭﺃﻗﻮﻯ ﻭﺃﻃﻮﻝ‪ ،‬ﺗﺘﺼﻞ ﺑﻀﻠﻌﻴﻪ ﺍﻟﺴﺎﻓﻠﲔ ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻐﻀﺮﻭﻑ ﺍﳊﻨﺠﺮﻱ‪ ،‬ﻭﲢﺖ ﺍﻟﻘﺺ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ‬
‫ﻫﺬﻩ ﺃﻏﻠﻆ ﻭﺃﻗﻮﻯ ﻷﻥ ﺇﻣﻜﺎﻥ ﺧﺮﻭﺝ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻋﻦ ﻭﺿﻌﻪ ﺇﱃ ﻓﻮﻕ ﺃﻛﺜﺮ ﻷﻥ ﺧﺮﻭﺟﻪ ﻋﻦ ﺫﻟﻚ ﺇﱃ ﺃﺳﻔﻞ ﳝﻨﻊ ﻣﻨﻪ‬
‫ﲨﻴﻊ ﺃﺿﻼﻋﻪ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻟﺴﺎﻓﻠﺔ ﻣﻨﻌﹰﺎ ﻗﻮﻳﹰﺎ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﺧﺮﻭﺟﻪ ﻋﻨﻪ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻓﺈﻥ ﺍﻷﺿﻼﻉ ﺍﻟﻌﺎﻟﻴﺔ ﻗﻠﻴﻠﺔ ﺍﳌﻨﻊ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻭﳍﺬﺍ ﺟﻌﻠﺖ ﺃﺿﻼﻋﻪ ﺍﻟﺴﺎﻓﻠﺔ ﺃﻏﻠﻆ ﻟﻴﻜﻮﻥ ﺃﻗﻮﻯ‪ ،‬ﻭﺧﻠﻖ ﻟﻪ ﺛﻼﺛﺔ ﺃﺯﻭﺍﺝ ﻣﻦ ﺍﻟﻌﻀﻞ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﻋﺮﻳﺾ ﻣﺘﺼﻞ ﲜﺎﻧﱯ‬
‫ﺍﻟﻌﻈﻢ ﺍﳌﻨﺘﺼﺐ‪ ،‬ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺟﺎﻧﱯ ﺍﻟﻔﻚ ﺍﻷﺳﻔﻞ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻳﺘﺼﻞ ﺑﺎﻟﻄﺮﻑ ﺍﻟﻌﺎﱄ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﳌﻨﺘﺼﺐ ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺭﺃﺱ ﺍﻟﻔﻠﻚ ﺍﻷﺳﻔﻞ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ ﻗﺪ ﺗﺮﻛﻪ ﻣﻌﻈﻢ‬
‫ﺍﻟﻨﺴﺎﺥ ﻭﻫﻮ ﺯﻭﺝ ﻳﻨﺸﺄ ﻣﻦ ﲢﺖ ﺍﻟﺬﻗﻦ ﰒ ﲢﺖ ﺍﻟﻠﺴﺎﻥ ﺇﱃ ﺃﻥ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻄﺮﻑ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ‪ ،‬ﻭﻫﺬﺍ‬
 ‫ﺍﻟﺰﻭﺝ ﺃﻳﻀﹰﺎ ﳛﺪﺙ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺇﱃ ﺟﺎﻧﺐ ﺃﺳﻔﻞ ﺍﻟﻠﺤﻰ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻳﺘﺼﻞ ﺑﺎﻟﻄﺮﻑ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﳌﻨﺘﺼﺐ ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﺰﻭﺍﺋﺪ ﺍﻹﺑﺮﻳﺔ ﻋﻨﺪ ﺍﻷﺫﻧﲔ‪ ،‬ﻭﺃﻇﻦ ﺃﻥ ﻓﺎﺋﺪﺓ ﻫﺬﻩ‬
‫ﺍﻟﻌﻀﻼﺕ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﲢﺮﻳﻚ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺇﱃ ﺟﻬﺎﺕ ﺍﻟﻌﻈﺎﻡ ﺍﳌﺘﺼﻠﺔ ﻬﺑﺎ ﻓﺘﻘﻮﻡ ﺑﺬﻟﻚ ﻣﻘﺎﻡ ﺍﻟﻌﻀﻼﺕ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ‬
‫ﲢﺮﻳﻚ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺇﱃ ﺟﻬﺎﺕ ﺍﻟﻌﻈﺎﻡ ﺍﳌﺘﺼﻠﺔ ﻬﺑﺎ ﻓﺘﻘﻮﻡ ﺑﺬﻟﻚ ﻣﻘﺎﻡ ﺍﻟﻌﻀﻼﺕ ﺍﳌﺘﺼﻠﺔ ﺑﻪ ﻟﺘﺤﺮﻳﻚ ﺃﻋﻀﺎﺀ ﺃﺧﺮﻯ‬
‫ﻛﻘﺼﺒﺔ ﺍﻟﺮﺋﺔ ﻭﺍﳊﻨﺠﺮﺓ‪ .‬ﻓﻼ ﻳﻠﺰﻡ ﺑﻄﻼﻥ ﺍﻟﺘﻨﻔﺲ ﻭﺍﻟﺼﻮﺕ ﺇﺫﺍ ﻋﺮﺽ ﻟﻌﻀﻼﺕ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﺁﻓﺔ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ‬
‫ﺍﻟﻌﻈﻢ ﺇﺫﺍ ﺣﺮﻙ ﺇﱃ ﺟﻬﺔ ﻟﺰﻡ ﺫﻟﻚ ﺍﳒﺬﺍﺏ ﺍﻟﻌﻀﻠﺔ ﺍﳌﺘﺼﻠﺔ ﺑﻪ ﺇﱃ ﺗﻠﻚ ﺍﳉﻬﺔ ﻓﻴﺤﺼﻞ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ‬
‫ﻳﺘﺤﺮﻙ ﺑﻨﻔﺴﻬﺎ ﻭﺇﳕﺎ ﱂ ﺗﻔﻌﻞ ﻛﺬﻟﻚ ﰲ ﺃﺿﻼﻋﻬﺎ ﺍﻟﻌﻠﻮﻳﺔ ﻭﺍﻟﺴﻔﻠﻴﺔ ﻷﻥ ﺍﻟﻌﻀﻞ ﺍﳌﺘﺼﻞ ﺑﺬﻟﻚ ﺟﻌﻞ ﰲ ﻧﻔﺴﻪ ﻣﻀﺎﻋﻔﹰﺎ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺗﻮﺳﻴﻊ ﺍﳊﻨﺠﺮﺓ ﳚﺬﺏ ﺍﻟﻐﻀﺮﻭﻑ ﺍﻟﺪﺭﻗﻲ ﺗﻜﻔﻲ ﻓﻴﻪ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﺗﺘﺼﻞ ﺑﻮﺳﻄﻪ ﻓﺨﻠﻘﺖ ﺍﺛﻨﲔ ﻟﺘﻘﻮﻡ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﻣﻘﺎﻡ ﺍﻷﺧﺮﻯ ﺇﺫﺍ ﻋﺮﺽ ﳍﺎ ﺁﻓﺔ‪ ،‬ﻓﺎﺳﺘﻐﲏ ﺑﺬﻟﻚ ﻋﻦ ﻋﻀﻠﺔ ﺗﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ ﺑﺘﺤﺮﻳﻚ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻣﻊ ﺃﻥ ﲢﺮﻳﻜﻪ‬
‫ﻣﻦ ﻫﻨﺎﻙ ﻣﻮﻫﻦ ﻟﺜﺒﺎﺗﻪ ﻋﻠﻰ ﻭﺿﻌﻪ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﳊﻨﺠﺮﺓ ﻧﻔﺴﻪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﳊﻨﺠﺮﺓ ﳏﺘﺎﺟﺔ ﺇﱃ ﻋﻀﻞ ﻳﻀﻢ‪...‬‬
‫ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﳊﻨﺠﺮﺓ ﲢﺘﺎﺝ ﺇﱃ ﻋﻀﻞ ﻳﻀﻢ ﺍﻟﺪﺭﻗﻲ ﺇﱃ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ ﻓﺘﻀﻴﻖ ﺍﳊﻨﺠﺮﺓ ﻭﺇﱃ ﻋﻀﻞ ﳝﺪ ﺍﻟﺪﺭﻗﻲ ﺟﺎﺫﺑﺔ‬
‫ﻟﻪ ﻋﻦ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ ﻓﺘﺘﻮﺳﻊ ﺍﳊﻨﺠﺮﺓ‪ .‬ﻭﻫﺬﺍ ﱂ ﻳﺬﻛﺮﻩ ﺍﻟﺸﻴﺦ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﺫﻛﺮﻩ ﻋﻨﺪ ﺗﻌﺪﻳﺪ ﺍﻟﻌﻀﻞ‪ ،‬ﻭﺇﱃ ﻋﻀﻞ‬
‫ﺗﻀﻢ ﺍﻟﻄﺮﺟﻬﺎﻝ ﻭﺗﻄﺒﻘﻪ ﻓﺘﻨﻄﺒﻖ ﺍﳊﻨﺠﺮﺓ‪ ،‬ﻭﺇﱃ ﻋﻀﻞ ﻳﻮﺳﻊ ﺍﻟﻄﺮﺟﻬﺎﻝ ﻋﻦ ﺍﻟﺪﺭﻗﻲ ﻓﺘﻨﺘﻔﺦ ﺍﳊﻨﺠﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﺎﺟﺖ‬
‫ﺇﱃ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻌﻀﻞ ﻻﺣﺘﻴﺎﺟﻬﺎ ﺇﱃ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﺃﻭ ﹰﻻ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻋﻀﻞ ﻳﺒﻌﺪ ﺍﻟﻄﺮﺟﻬﺎﻝ ﻋﻦ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﻏﲑ ﺟﻴﺪﺓ ﻷﻥ ﺍﻟﻄﺮﺟﻬﺎﻝ ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﻋﻨﺪ ﻓﺘﺢ ﺍﳊﻨﺠﺮﺓ ﻻ ﻳﻠﺰﻡ ﺫﻟﻚ ﺑﻌﺪﻩ ﻋﻦ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ‪.‬‬
‫ﻓﻠﻨﺘﻜﻠﻢ ﺍﻵﻥ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ‪ :‬ﻭﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﺍﳌﻮﺳﻊ ﻟﻠﺤﻨﺠﺮﺓ‪ :‬ﻭﻫﻮ ﺯﻭﺟﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ ﳚﺬﺏ ﺇﱃ ﻓﻮﻕ‬
‫ﻭﻗﺪﺍﻡ ﻭﻳﺘﺼﻞ ﻣﻦ ﺃﺳﻔﻞ ﺑﺎﻟﺪﺭﻗﻲ‪ ،‬ﻭﻣﻦ ﻓﻮﻕ ﺍﻟﻀﻠﻌﲔ ﺍﻟﻌﺎﻟﻴﲔ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﺑﻀﻠﻊ‪ ،‬ﻭﻳﺄﺧﺬ ﻣﻦ‬
‫ﺟﺎﻧﱯ ﺍﻟﺪﺭﻗﻲ‪ ،‬ﻭﻳﺼﻌﺪ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻓﺈﺫﺍ ﺗﺸﻨﺞ ﺟﺬﺏ ﺍﻟﻐﻀﺮﻭﻑ ﺍﻟﺪﺭﻗﻲ ﺇﱃ ﻗﺪﺍﻡ ﻭﻓﻮﻕ‪ ،‬ﻓﺎﺗﺴﻌﺖ ﺍﳊﻨﺠﺮﺓ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﲡﺬﺏ ﺇﱃ ﻗﺪﺍﻡ ﻭﲢﺖ‪ ،‬ﻭ ﻳﺘﺼﻞ ﻣﻦ ﻓﻮﻕ ﺍﻟﺪﺭﻗﻲ‪ .‬ﻭﻣﻦ ﺃﺳﻔﻞ ﺑﻌﻈﺎﻡ ﺍﻟﻘﺺ ﺣﱴ ﻳﺒﻠﻎ ﺍﻟﻐﻀﺮﻭﻑ ﺍﳊﻨﺠﺮﻱ‪،‬‬
‫ﻭﳝﺮ ﺇﱃ ﻫﻨﺎﻙ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻘﺺ‪ .‬ﻓﺈﺫﺍ ﺗﺸﻨﺞ ﺟﺬﺏ ﺍﻟﺪﺭﻗﻲ ﺇﱃ ﻗﺪﺍﻡ ﻭﲢﺖ‪ ،‬ﻓﺎﺗﺴﻌﺖ ﺍﳊﻨﺠﺮﺓ‪.‬‬

‫ﻭﻗﺪ ﻛﺎﻥ ﳝﻜﻦ ﺣﺼﻮﻝ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺎﺗﲔ ﺍﳊﺮﻛﺘﲔ ﺑﻌﻀﻠﺔ ﻭﺍﺣﺪﺓ ﺗﺘﺼﻞ ﺑﻮﺳﻂ ﺍﻟﺪﺭﻗﻲ‪ .‬ﻭﺇﳕﺎ ﺧﻠﻖ ﻟﻜﻞ ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻬﺎ ﺯﻭﺝ ﻟﻴﻜﻮﻥ ﺇﺫﺍ ﻋﺮﺽ ﻹﺣﺪﺍﳘﺎ ﻣﺎ ﻳﺒﻄﻞ ﺣﺮﻛﺘﻬﺎ ﻗﺎﻣﺖ ﺍﻷﺧﺮﻯ ﻣﻘﺎﻣﻬﺎ‪.‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﺍﳌﻀﻴﻖ ﻟﻠﺤﻨﺠﺮﺓ‪ ،‬ﻭﻫﻮ ﺯﻭﺟﺎﻥ ﺃﻳﻀﹰﺎ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻳﺄﰐ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﳌﻨﺘﺼﺐ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﻼﻣﻲ‪ ،‬ﻭﻳﺘﺼﻞ‬
‫ﺑﺎﻟﺪﺭﻗﻲ ﻣﻦ ﻗﺪﺍﻡ ﰒ ﻳﺴﺘﻌﺮﺽ ﻭﻳﻠﺘﻒ ﻋﻠﻰ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ ﺣﱴ ﻳﺘﺤﺪ ﻃﺮﻓﺎ ﻓﺮﺩﻳﻪ ﻭﺭﺍﺀ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﺗﺸﻨﺞ‬
‫ﺿﻢ ﺍﻟﺪﺭﻗﻲ ﺇﱃ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ ﻓﺘﻀﻴﻖ ﺍﳊﻨﺠﺮﺓ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺯﻭﺝ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﻣﻀﺎﻋﻒ ﻓﻠﻚ ﺃﻥ ﲡﻌﻠﻪ ﺯﻭﺟﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻟﻚ ﺃﻥ ﲡﻌﻠﻪ ﺯﻭﺟﲔ ﻭﻳﺼﻞ ﻣﺎ ﺑﲔ ﺍﻟﺪﺭﻗﻲ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ‪ .‬ﻓﺈﺫﺍ ﺗﺸﻨﺞ ﺿﻴﻖ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﻣﻦ ﳚﻌﻞ ﻫﺬﺍ ﺯﻭﺟﲔ ﺭﲟﺎ ﻇﻦ ﺑﻌﻀﻬﻢ ﺃﻥ ﺃﺣﺪﳘﺎ ﻳﺴﺘﺒﻄﻦ ﺍﳊﻨﺠﺮﺓ‪،‬‬
‫ﻭﺍﻵﺧﺮ ﻳﻈﻬﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﻫﺬﻳﻦ ﺍﻟﺰﻭﺟﲔ ﻟﻴﺘﻌﺎﺿﺪﺍ ﻋﻠﻰ ﻗﻮﺓ ﻫﺬﻩ ﺍﳊﺮﻛﺔ‪ .‬ﻭﺇﳕﺎ ﺿﻌﻒ ﺃﺣﺪﳘﺎ ﺩﻭﻥ‬
‫ﺍﳌﻮﺳﻊ ﻷﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﻗﻮﺓ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﰲ ﺍﳌﻮﺳﻌﺔ‪ ،‬ﻷﻥ ﺍﳌﻀﻴﻘﺔ ﻓﻌﻠﻬﺎ ﻣﻘﺎﻭﻡ ﻟﻔﻌﻞ ﻋﻀﻼﺕ ﺍﻟﺼﺪﺭ ﻣﻘﺎﻭﻣﺔ‬
‫ﻣﺎ‪ ،‬ﻷﻥ ﺗﻠﻚ ﲢﺎﻭﻝ ﺇﺧﺮﺍﺝ ﺍﳍﻮﺍﺀ ﻭﺇﺩﺧﺎﻟﻪ ﺑﺴﺮﻋﺔ ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﻣﻨﻔﺬ ﻭﺍﺳﻊ‪ ،‬ﻭﻫﺬﻩ ﲤﻨﻊ ﺫﻟﻚ ﺑﺘﻀﻴﻴﻖ‬
 ‫ﺍﳊﻨﺠﺮﺓ‪.‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳌﻔﺘﺢ ﻟﻠﺤﻨﺠﺮﺓ‪ .‬ﻭﻫﻮ ﺯﻭﺟﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺗﺄﺗﻰ ﻋﻀﻠﺘﺎﻩ ﺇﱃ ﺍﻟﻄﺮﺟﻬﺎﻝ ﻣﻦ ﺧﻠﻔﻪ ﻓﻴﻠﺘﺤﻤﺎﻥ ﺑﻄﺮﻓﻪ‬
‫ﺍﻟﻼﻣﻲ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ ﳝﻨﺔ ﻭﻳﺴﺮﺓ‪ .‬ﻓﺈﺫﺍ ﺗﺸﻨﺠﺘﺎ ﺭﻓﻌﺘﺎ ﺍﻟﻄﺮﺟﻬﺎﻝ ﻓﺘﱪﺃ ﻋﻦ ﻣﻼﻗﺎﺓ ﺍﻟﺪﺭﻗﻲ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻳﺄﰐ ﺍﻟﻄﺮﺟﻬﺎﻝ ﻣﻦ ﺟﺎﻧﺒﻴﻪ ﻓﻴﺘﺼﻞ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﲜﺎﻧﺒﻪ ﻣﻦ ﺃﺳﻔﻞ ﻓﺈﺫﺍ ﺗﺸﻨﺠﺎ ﺭﻓﻌﺎﻩ ﻣﺎﺩﻳﻦ ﻟﻪ ﺇﱃ ﺍﳉﺎﻧﺒﲔ‪،‬‬
‫ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﻫﺬﻳﻦ ﺍﻟﺰﻭﺟﲔ ﻟﻴﺘﻌﺎﺿﺪﺍ ﻋﻠﻰ ﺭﻓﻊ ﺍﻟﻄﺮﺟﻬﺎﻝ ﺑﺴﺮﻋﺔ‪ ،‬ﻓﺈﻥ ﺭﻓﻊ ﺍﳌﺒﻄﻮﺡ ﲜﺬﺏ ﻃﺮﻓﻪ ﻓﻘﻂ ﺃﻭ ﲜﺬﺑﻪ‬
‫ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻓﻘﻂ ﻋﺴﺮ‪ ،‬ﻭﺍﳉﺬﺏ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻇﺎﻫﺮ ﺃﻧﻪ ﺇﳕﺎ ﳝﻜﻦ ﺑﻌﻀﻠﺘﲔ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﳉﺬﺏ ﻣﻦ ﺍﻟﻄﺮﻑ ﻓﺈﻧﻪ ﻭﺇﻥ ﺃﻣﻜﻦ ﺑﻌﻀﻠﺔ ﻭﺍﺣﺪﺓ ﰲ ﻭﺳﻄﻪ ﻟﻜﻨﻪ ﺑﻌﻀﻠﺘﲔ ﺃﻭﱃ‪ .‬ﻭﻛﻼ ﺍﻟﺰﻭﺟﲔ ﻳﻠﺘﺤﻤﺎﻥ ﺑﺎﻟﺬﻱ‬
‫ﻻ ﺍﺳﻢ ﻟﻪ‪ ،‬ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳉﻬﺔ ﺍﻟﱵ ﻳﺄﰐ ﻣﻨﻬﺎ ﺍﻟﻄﺮﺟﻬﺎﻝ‪.‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳌﻄﺒﻖ ﻟﻠﺤﻨﺠﺮﺓ‪ .‬ﻭﻫﺬﺍ ﻟﻴﺲ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺧﺎﺭﺝ ﺍﳊﻨﺠﺮﺓ ﻷﻥ ﺃﻃﺒﺎﻗﻬﺎ ﺇﳕﺎ ﳝﻜﻦ ﺃﻥ ﳚﺬﺏ‬
‫ﺍﻟﻄﺮﺟﻬﺎﻝ ﺇﱃ ﻣﻼﻗﺎﺓ ﺍﻟﺪﺭﻗﻲ‪.‬‬
‫ﻓﻠﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﳉﺎﺫﺏ ﻣﻦ ﺧﺎﺭﺝ ﺍﳊﻨﺠﺮﺓ ﻟﻜﺎﻥ ﻟﻴﻔﻪ ﺇﳕﺎ ﻳﺼﻌﺪ ﺇﱃ ﺍﻟﻄﺮﺟﻬﺎﻝ ﻣﻦ ﻗﺪﺍﻡ ﻓﻢ ﺍﳊﻨﺠﺮﺓ ﺃﻭ ﻣﻦ ﺟﺎﻧﺒﻴﻪ ﺇﱃ‬
‫ﻗﺪﺍﻡ‪ ،‬ﻓﻜﺎﻥ ﻋﻨﺪ ﺍﻧﻔﺘﺎﺣﻬﺎ ﻭﺭﻓﻊ ﻫﺬﺍ ﺍﻟﻄﺮﺟﻬﺎﻝ ﻓﺈﳕﺎ ﻳﺒﻘﻰ ﺫﻟﻚ ﺍﻟﻠﻴﻒ ﻣﻀﻴﻘﹰﺎ ﳌﻨﻔﺬ ﺍﳍﻮﺍﺀ ﺇﱃ ﺍﳊﻨﺠﺮﺓ‪ ،‬ﻭﻣﻮﺟﺒﹰﺎ ﳋﻠﻞ‬
‫ﰲ ﺍﻟﻜﻼﻡ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺩﺍﺧﻞ ﺍﳊﻨ ﺠﺮﺓ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻛﺒﲑﹰﺍ ﻟﻀﻴﻘﻬﺎ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺻﻐﲑﺍﹰ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ‬
‫ﺍﻹﻃﺒﺎﻕ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻳﹰﺎ ﺟﺪﹰﺍ ﺣﱴ ﻳﻜﻮﻥ ﻣﻘﺎﻭﻣﹰﺎ ﳉﻤﻴﻊ ﺍﻟﻌﻀﻼﺕ ﺍﻟﺼﺪﺭ ﻭﺍﳊﺠﺎﺏ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺣﺒﺲ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﻣﻊ ﺻﻐﺮ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﺑﺄﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻀﻞ ﻗﻮﻳﹰﺎ ﺟﺪﹰﺍ‪ .‬ﻭﱂ ﳝﻜﻦ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﺪﺩﻩ ﻛﺒﲑﹰﺍ ﻟﺌﻼ‬
‫ﻳﻠﺰﻡ ﺫﻟﻚ ﺿﻴﻖ ﺍﳊﻨﺠﺮﺓ ﻓﺠﻌﻞ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﺯﻭﺟﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ .‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻓﺮﺩﻳﻪ ﺻﻐﲑ ﺟﺪﹰﺍ ﻗﻮﻱ ﻏﺎﻳﺔ ﺍﻟﻘﻮﺓ‪،‬‬
‫ﻭﻳﺒﺘﺪﺉ ﺍﻟﻔﺮﺩﺍﻥ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﺪﺭﻗﻲ ﳝﻨﺔ ﻭﻳﺴﺮﺓ‪ .‬ﻭﻳﺼﻌﺪﺍﻥ ﺁﺧﺬﻳﻦ ﺇﱃ ﺧﻠﻒ ﻟﻴﺘﺼﻼ ﺑﺎﻟﻄﺮﺟﻬﺎﻝ ﻣﺜﺒﺘﲔ ﻓﻴﻪ ﻣﻦ ﺟﺎﻧﱯ‬
‫ﻃﺮﻓﻪ ﺍﳌﻼﻗﻲ ﻟﻠﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻠﺘﺤﻤﺎ ﰲ ﳑﺮﳘﺎ ﺑﺎﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ‪ .‬ﻭﻓﺎﺋﺪﺓ ﺍﺑﺘﺪﺍﺋﻬﻤﺎ ﻣﻦ ﺃﺻﻞ ﺍﻟﺪﺭﻗﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺗﺸﻨﺠﻬﻤﺎ ﻣﻊ ﻛﻮﻧﻪ ﳏﺪﺛﹰﺎ ﻟﻼﻧﻄﺒﺎﻕ ﻣﻮﺟﺒﹰﺎ ﻻﻧﻀﻤﺎﻡ ﺍﻟﺪﺭﻗﻲ ﺇﱃ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ ﺍﻧﻀﻤﺎﻣﹰﺎ ﻣﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺴﺪ‬
‫ﳏﻜﻤﺎﹰ‪ ،‬ﻭﻗﺪ ﻳﻮﺟﺪ ﰲ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺯﻭﺝ ﺻﻐﲑ ﻣﻮﺿﻮﻉ ﰲ ﺃﻋﻠﻰ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ ﻣﻦ ﺩﺍﺧﻞ ﻳﺘﺼﻞ ﺑﺎﻟﺪﺭﻗﻲ ﻣﻦ ﻃﺮﻓﻪ‬
‫ﻳﻌﲔ ﺍﻟﺰﻭﺝ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻻﻧﻄﺒﺎﻕ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻌﻀﻞ ﺍﳌﻔﺘﺤﺔ ﻟﻠﺤﻨﺠﺮﺓ ﻣﻨﻬﺎ ﺯﻭﺝ ﻳﻨﺸﺄ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ ﻓﻴﺄﰐ ﻣﻘﺪﻡ ﺍﻟﺪﺭﻗﻲ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﻀﻞ‬
‫ﺍﳌﻔﺘﺤﺔ ﺑﻞ ﻣﻦ ﺍﳌﻮﺳﻌﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺈﺫﺍ ﺗﺸﻨﺞ ﺃﺑﺮﺯ ﺍﻟﻄﺮﺟﻬﺎﻝ ﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻏﻠﻄﹰﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺥ‪ ،‬ﻷﻧﻪ ﺣﻴﻨﺌﺬٍ ﺇﳕﺎ ﻳﱪﺯ ﺍﻟﺪﺭﻗﻲ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻳﻌﺪ ﰲ ﻋﻀﻞ ﺍﳊﻠﻖ ﺍﳉﺎﺫﺑﺔ‪ .‬ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻛﺄﻧﻪ ﻗﺪ ﻭﻗﻊ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻐﻠﻂ ﻣﻦ ﺍﻟﻨﺴﺎﺥ‪.‬‬
‫ﻭﺍﳊﻖ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻣﻦ ﻋﻀﻞ ﺍﳊﻠﻘﻮﻡ ﻻ ﺍﳊﻠﻖ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺄﻋﺎﻥ ﰲ ﺍﻧﺒﺴﺎﻁ ﺍﳊﻨﺠﺮﺓ‪.‬‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻓﺄﻋﺎﻥ ﰲ ﺍﻧﻔﺘﺎﺡ ﺍﳊﻨﺠﺮﺓ ﻷﻥ ﺍﻟﺘﻤﺪﺩ ﺍﳊﺎﺩﺙ ﻋﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺇﳕﺎ ﻫﻮ ﲤﺪﺩ ﺍﻟﻄﺮﺟﻬﺎﻝ ﻻ ﲤﺪﺩ‬
‫ﺍﳊﻨﺠﺮﺓ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺈﺫﺍ ﺗﺸﻨﺞ ﺿﻴﻖ ﺃﺳﻔﻞ ﺍﳊﻨﺠﺮﺓ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺃﻧﻪ ﻳﻀﻴﻖ ﺃﺳﻔﻠﻬﺎ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺃﻧﻪ ﻳﻀﻴﻖ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﺣﱴ‬
‫ﺃﺳﻔﻠﻬﺎ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ‪ .‬ﻓﺈﻥ ﺃﻛﺜﺮ ﺗﻀﻴﻘﻪ ﺇﳕﺎ ﻫﻮ ﻟﻮ ﺳﻂ ﺍﳊﻨﺠﺮﺓ‪ ،‬ﻷﻥ ﺍﻟﺘﻔﺎﻓﻪ ﻋﻠﻴﻬﺎ ﻻ ﻋﻠﻰ ﺍﻟﺬﻱ ﻻ ﺍﺳﻢ‬
‫ﻟﻪ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‬

 ‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﳊﻠﻘﻮﻡ ﺍﳊﻠﻖ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻓﺄﻣﺎ ﺍﳊﻠﻘﻮﻡ ﲨﻠﺔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻟﻔﻆ ﺍﳊﻠﻘﻮﻡ ﻳﻘﺎﻝ ﻋﻨﺪ ﺍﻷﻃﺒﺎﺀ ﻋﻠﻰ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺍﳌﺮﺍﺩ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻀﻞ ﺍﳌﺬﻛﻮﺭ ﻫﺎ ﻫﻨﺎ ﻟﻴﺲ‬
‫ﻫﻮ ﻋﻀﻞ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ‪ .‬ﻭﻗﺪ ﻳﻘﺎﻝ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ ﻭﺍﳊﻨﺠﺮﺓ ﺇﺫ ﺍﳊﻨﺠﺮﺓ ﻫﻲ ﻃﺮﻑ ﺍﳊﻠﻘﻮﻡ ﻭﺭﺃﺳﻪ ﻓﺘﻜﻮﻥ‬
‫ﻣﻦ ﲨﻠﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺍﺩ ﻫﺎ ﻫﻨﺎ‪ .‬ﻭﺍﻟﻌﻀﻞ ﺍﳌﺬﻛﻮﺭ ﻟﻪ ﻫﺎ ﻫﻨﺎ ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﻀﻞ ﺍﳊﻨﺠﺮﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺰﻭﺟﺎﻥ ﺍﻟﻠﺬﺍﻥ‬
‫ﺫﻛﺮﻧﺎﳘﺎ ﰲ ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﳊﻨﺠﺮﺓ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ﻣﻨﻬﻤﺎ‪ :‬ﻫﻮﺍ ﻟﺬﻱ ﺫﻛﺮ ﺃﻧﻪ ﻳﺼﺤﺐ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﻟﻔﻆ ﺍﳊﻠﻖ ﻓﺎﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻌﻀﻮ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﻓﻴﻪ ﳎﺮﻯ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻨﻔﺲ ﻭﻓﺎﺋﺪﺓ ﺍﻟﻨﻐﺎﻧﻎ ﻣﻨﻊ ﺗﺴﺨﲔ‬
‫ﺫﻟﻚ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﺇﺩﻓﺎﺋﻪ ﺣﱴ ﻻ ﻳﺘﻀﺮﺭ ﺑﱪﺩ ﺍﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﺍﻟﻮﺍﺭﺩﻳﻦ‪ ،‬ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻜﺎﻥ ﻫﻨﺎﻙ ﺿﻴﻘﹰﺎ ﻭﻟﺬﻟﻚ ﻓﺎﺋﺪﺓ‬
‫ﺍﻟﺼﻮﺕ ﻭﺍﻻﺯﺩﺭﺍﺩ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺼﻮﺕ ﻓﻠﻴﻜﻮﻥ ﺍﳍﻮﺍﺀ ﺍﳋﺎﺭﺝ ﻣﻦ ﻓﻀﺎﺀ ﺍﳊﻨﺠﺮﺓ ﺧﺎﺭﺟﹰﺎ ﺇﱃ ﻣﻜﺎﻥ ﺿﻴﻖ ﻓﻴﻜﻮﻥ ﻣﺎ ﳛﺪﺙ ﻋﻨﻪ ﻣﻦ ﺍﻟﻘﺮﻉ ﺃﻛﱪ‪،‬‬
‫ﻭﻧﻈﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺰﻣﺎﺭ ﺍﻟﻄﺮﻑ ﺍﻟﻀﻴﻖ ﺍﻟﺬﻱ ﰲ ﺃﻋﻼﻩ ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺍﻟﻔﻀﺎﺀ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺬﻱ ﺩﻭﻧﻪ‪ .‬ﻭﺃﻣﺎ ﻓﺎﺋﺪﺓ ﺫﻟﻚ‬
‫ﻟﻼﺯﺩﺭﺍﺩ ﻓﻸﻧﻪ ﻳﻌﲔ ﻋﻠﻰ ﺳﻬﻮﻟﺔ ﻧﺰﻭﻝ ﺍﻟﻄﻌﺎﻡ ﺇﱃ ﻓﻀﺎﺀ ﺍﳌﺮﻱﺀ ﻷﻥ ﺍﳌﻜﺎﻥ ﻫﻨﺎﻙ ﻟﻮ ﻛﺎﻥ ﻣﺘﺴﻌﹰﺎ ﻟﻜﺎﻥ ﺍﻟﻄﻌﺎﻡ ﻗﺪ ﻳﻘﻊ‬
‫ﻋﻠﻰ ﺣﺎﻓﺎﺕ ﻓﻢ ﺍﳌﺮﻱﺀ ﻓﻴﻌﺴﺮ ﻧﺰﻭﻟﻪ ﻓﻴﻪ‪.‬‬
‫ﻭﻗﺪ ﺣﺬﻑ ﺍﻟﺸﻴﺦ ﻫﺎ ﻫﻨﺎ ﻋﻀﻼﺕ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻧﺸﲑ ﺇﻟﻴﻬﺎ ﺇﺷﺎﺭﺓ ﺣﻘﻴﻘﻴﺔ ﻓﻨﻘﻮﻝ‪ :‬ﳌﺎ ﻛﺎﻧﺖ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ‬
‫ﳐﻠﻮﻗﺔ ﻷﺟﻞ ﺍﻟﺘﻨﻔﺲ‪ ،‬ﻭﻷﺟﻞ ﺍﻟﺼﻮﺕ ﻭﻛﺎﻥ ﺍﻟﺼﻮﺕ ﳜﺘﻠﻒ ﰲ ﺛﻘﻠﻪ ﻭﺣﺪﺗﻪ ﺑﺎﺧﺘﻼﻑ ﻣﻨﻔﺬ ﺍﳍﻮﺍﺀ ﺍﻟﻔﺎﻋﻞ ﻟﻪ ﰲ ﺳﻌﺘﻪ‬
‫ﻭﺿﻴﻘﻪ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻬﺑﺬﻩ ﺍﻟﻘﺼﺒﺔ ﲤﻜﻦ ﻣﻦ ﺍﻟﺘﻀﻴﻴﻖ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺃﺭﻳﺪ ﲢﺪﻳﺪ ﺍﻟﺼﻮﺕ ﻛﻤﺎ ﻗﺪ ﻳﺴﺘﻌﻤﻞ ﻟﺬﻟﻚ‬
‫ﺣﻴﻨﺌﺬٍ ﰲ ﺍﻵﻻﺕ ﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﲑﺍﻉ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺰﻳﺮ ﻭﻣﻦ ﺍﻻﺗﺴﺎﻉ ﻭﺫﻟﻚ ﺇﺫﺍ ﺃﺭﻳﺪ ﺗﺜﻘﻴﻞ ﺍﻟﺼﻮﺕ ﺃﻭ ﺗﻌﻈﻴﻤﻪ ﺟﺪﹰﺍ ﻛﻤﺎ‬
‫ﻗﺪ ﻳﺴﺘﻌﻤﻞ ﻟﺬﻟﻚ ﺣﻴﻨﺌﺬٍ ﻣﻦ ﺍﻵﻻﺕ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﻟﲑﺍﻉ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺒﻢ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﻛﻤﺎ ﻗﻠﻨﺎ ﻣﺮﺍﺭﹰﺍ ﺑﺄﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ‬
‫ﻋﻀﻞ ﲢﺮﻛﻬﺎ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻟﻜﻨﻬﺎ ﻗﺪ ﺧﻠﻘﺖ ﻋﻠﻰ ﺍﻟﺴﻌﺔ ﺍﻟﱵ ﻗﻠﻤﺎ ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﻟﺬﻟﻚ ﺇﺫﺍ ﺃﺯﻳﺪ ﻣﻨﻬﺎ ﻓﻠﻬﺬﺍ ﺧﻠﻖ‬
‫ﳍﺎ ﻋﻀﻞ ﺍﻟﺘﻀﻴﻴﻖ ﻓﻘﻂ‪ ،‬ﻭﻫﻲ ﻋﻀﻼﺕ ﺃﺭﺑﻊ‪ :‬ﺍﺛﻨﺘﺎﻥ ﻣﻨﻬﺎ ﺗﺄﺗﻴﺎﻥ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﳌﻨﺘﺼﺐ ﺍﻟﺬﻱ ﰲ‬
‫ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ ﻭﻳﻨﺰﻻﻥ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻘﺼﺒﺔ ﻣﻠﺘﺤﻤﲔ ﺑﺎﻟﻘﺺ ﻣﻦ ﺩﺍﺧﻞ‪ .‬ﻭﻗﺪ ﻳﺘﻮﻫﻢ ﺃﻬﻧﺎ ﺃﺭﺑﻊ ﻋﻀﻼﺕ ﻭﺍﻻﺛﻨﺘﺎﻥ‬
‫ﺍﻷﺧﺮﻳﺎﻥ ﺃﺻﻐﺮ ﻣﻦ ﻫﺎﺗﲔ‪ ،‬ﻭﺗﺄﺗﻴﺎﻥ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﻔﻠﻴﺔ ﻣﻦ ﺍﻟﻐﻀﺮﻭﻑ ﺍﻟﺪﺭﻗﻲ‪ ،‬ﻭﺗﻨﺘﻬﻴﺎﻥ ﺃﻳﻀﹰﺎ ﻋﻨﺪ ﺍﻟﻘﺺ ﳏﺘﻮﻳﺘﲔ‬
‫ﻋﻠﻰ ﺍﻟﻘﺼﺒﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺇﺫﺍ ﺗﺸﻨﺠﺖ ﲨﻌﺖ ﺃﺟﺰﺍﺀ ﺍﻟﻘﺼﺒﺔ ﻭﺿﻤﺘﻬﺎ ﻭﺍﳒﺬﺏ ﻟﺬﻟﻚ ﻣﺎ ﻳﺘﺼﻞ ﺑﻜﻞ ﺯﻭﺝ ﻣﻨﻬﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﻓﻀﻠﻊ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ ﻓﺎﻟﻐﻀﺮﻭﻑ ﺍﻟﺪﺭﻗﻲ‪.‬‬
‫ﻭﻛﻼﳘﺎ ﻳﻨﺠﺬﺑﺎﻥ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺃﺳﻔﻞ‪ .‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﺗﻜﺜﲑ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻷﻥ ﺟﺮﻡ ﺍﻟﻘﺼﺒﺔ ﻟﺼﻼﺑﺘﻪ ﺇﳕﺎ ﳝﻜﻦ‬
‫ﺍﻧﻀﻤﺎﻣﻬﺎ ﻋﻦ ﻗﻮﺓ ﻗﻮﻳﺔ ﺗﻔﺘﻘﺮ ﺇﱃ ﻋﻀﻼﺕ ﻛﺜﲑﺓ‪ .‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻣﺘﺸﺒﺜﹰﺎ ﺑﻌﻀﻬﺎ ﺑﺎﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ‬
‫ﻭﺑﻌﻀﻬﺎ ﺑﺎﻟﻐﻀﺮﻭﻑ ﺍﻟﺪﺭﻗﻲ‪ ،‬ﻷﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻀﻴﻴﻖ ﺍﳊﻨﺠﺮﺓ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﻷﻛﺜﺮ ﺇﺫﺍ ﺃﺭﻳﺪ ﲢﺪﻳﺪ ﺍﻟﺼﻮﺕ ﻭﺫﻟﻚ‬
‫ﳏﻮﺝ ﺇﱃ ﺗﻘﺼﲑ ﺍﳌﻨﻔﺦ ﻓﺠﻌﻠﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻣﻊ ﺃﻬﻧﺎ ﻣﻀﻴﻘﺔ ﻟﻠﻘﺼﺒﺔ ﻫﻲ ﺃﻳﻀﹰﺎ ﻣﻘﺼﺮﺓ ﳍﺎ ﲡﺬﺏ ﺍﻟﻐﻀﺮﻭﻑ ﺍﻟﺪﺭﻗﻲ‬
‫ﻭﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ ﺇﱃ ﺃﺳﻔﻞ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻧﺎ ﻗﺪ ﺗﻜﻠﻤﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻋﻨﺪ ﺗﺸﺮﳛﻨﺎ ﳍﺬﺍ ﺍﻟﻌﻈﻢ‪ .‬ﺇﺫ ﻭﻗﻊ ﺫﻟﻚ ﺑﺴﺒﺐ ﺃﻧﻨﺎ ﺗﻜﻠﻤﻨﺎ ﻫﻨﺎﻙ ﰲ ﺍﻷﺷﻴﺎﺀ‬
‫ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﻬﺑﺎ‪ ،‬ﻭﻣﻦ ﲨﻠﺘﻬﺎ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻟﻠﺴﺎﻥ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻙ ﻟﻠﺴﺎﻥ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻟﺴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﳛﺘﺎﺝ ﺇﱃ ﺣﺮﻛﺎﺕ ﻣﺘﻔﻨﻨﺔ‪ .‬ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﻓﻸﺟﻞ ﺍﻟﻜﻼﻡ ﻭﻣﻀﻎ ﺍﻟﻄﻌﺎﻡ‪ .‬ﻭﺃﻣﺎ ﻏﲑ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﺈﳕﺎ ﳛﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ﻷﺟﻞ ﺍﻟﻄﻌﺎﻡ ﻓﻘﻂ‪ .‬ﻭﻟﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻀﻼﺕ ﲢﺮﻛﻪ ﺍﳊﺮﻛﺎﺕ‬
‫ﺍﻟﱵ ﻳﻔﺘﻘﺮ ﺇﻟﻴﻬﺎ ﰲ ﺫﻟﻚ‪ .‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺸﺄ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻣﻦ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻫﻮ ﺃﺟﻮﺩ ﳍﺎ‪.‬‬
‫ﻓﺎﻟﺰﻭﺝ ﺍﻟﺬﻱ ﻳﻨﺸﺄ ﻣﻦ ﺍﻟﺰﻭﺍﺋﺪ ﺍﻟﺴﻬﻤﻴﺔ ﻳﻨﺸﺄ ﻣﻦ ﻗﻮﺍﻋﺪ ﺗﻠﻚ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﻫﻮ ﺩﻗﻴﻖ ﻃﻮﻳﻞ ﻳﺘﺼﻞ ﺑﻪ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﲜﺎﻧﺐ‬
‫ﻣﻦ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﳛﺮﻛﻪ ﺣﺮﻛﺔ ﻣﺆﺭﺑﺔ ﻓﻴﻌﺮﺿﻪ ﺑﺬﻟﻚ‪.‬‬

‫ﺃﻣﺎ ﺩﻗﺘﻪ ﻓﻸﻥ ﻟﻠﺴﺎﻥ ﻟﻠﺤﻤﻴﺘﻪ ﻳﺴﻬﻞ ﲢﺮﻛﻪ ﻋﺮﺿﺎﹰ‪ ،‬ﻓﻴﻜﻔﻲ ﰲ ﺫﻟﻚ ﺃﺩﱏ ﻗﻮﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﻃﻮﻟﻪ‪ ،‬ﻓﻠﺒﻌﺪ ﺍﳌﺴﺎﻓﺔ ﺑﲔ ﻫﺬﻩ ﺍﻟﺰﻭﺍﺋﺪ ﻭﺑﲔ ﺍﻟﻠﺴﺎﻥ‪.‬‬
‫ﻭﺇﳕﺎ ﻛﺎﻥ ﺯﻭﺟﹰﺎ ﻷﻧﻪ ﻟﻮ ﻛﺎﻧﺖ ﻭﺍﺣﺪﺓ ﻟﻜﺎﻧﺖ ﺇﺫﺍ ﺟﺬﺑﺖ ﺍﻟﻠﺴﺎﻥ ﻣﻦ ﺟﺎﻧﺐ ﻣﺎﻝ ﺇﱃ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﻣﻦ ﻏﲑ ﺃﻥ‬
‫ﻳﺴﺘﻌﺮﺽ ﻷﻥ ﺍﻟﻠﺴﺎﻥ ﳋﻔﺘﻪ ﻳﺴﻬﻞ ﺟﺪﹰﺍ ﲢﺮﻛﻪ ﺇﱃ ﺍﳉﻮﺍﻧﺐ‪ .‬ﻭﺃﻣﺎ ﺍﻻﺳﺘﻌﺮﺍﺽ ﻓﺈﳕﺎ ﻳﺘﻢ ﺑﺘﻤﺪﺩ ﺟﺮﻣﻪ‪ .‬ﻓﺘﻜﻮﻥ ﺣﺮﻛﺔ‬
‫ﺍﳌﻴﻞ ﺃﺳﻬﻞ ﻭﺇﳕﺎ ﺃﻧﺸﺊ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﻭﺍﺋﺪ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﺟﺎﻧﱯ ﺍﻟﻔﻚ ﻟﻜﺎﻥ ﻟﻴﻔﻪ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﻔﻚ ﺇﱃ‬
‫ﺍﻟﻠﺴﺎﻥ ﻓﻴﺼﲑ ﺍﳉﺮﻡ ﺍﳌﺮﻛﺐ ﻣﻦ ﺍﻟﻠﺴﺎﻥ ﻭﻣﻦ ﺫﻟﻚ ﺍ ﻟﻠﻴﻒ ﻣﺎﻟﺌﹰﺎ ﻟﻔﻀﺎﺀ ﺍﻟﻔﻢ ﻋﺮﺿﹰﺎ ﻭﻣﺎﻧﻌﹰﺎ ﻣﻦ ﺑﺎﻗﻲ ﺣﺮﻛﺎﺕ ﺍﻟﻠﺴﺎﻥ‬
‫ﻷﺟﻞ ﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﻔﻚ‪ ،‬ﻭﻟﻮ ﺃﻧﺸﺊ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ ﻟﻜﺎﻥ ﺃﺧﺬﻩ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﻼ ﳝﻜﻦ ﺟﺬﺑﻪ ﻟﻪ ﺇﱃ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻭﻷﺟﻞ ﺃﻥ ﻫﺬﻩ ﺍﻟﺰﻭﺍﺋﺪ ﻭﺭﺍﺀ ﺍﻟﻠﺴﺎﻥ ﻭﻣﺎﺋﻠﺔ ﻋﻨﻪ ﺇﱃ ﺍﳉﺎﻧﺒﲔ‪ .‬ﻻ ﺟﺮﻡ ﺻﺎﺭ ﺟﺬﺏ ﻫﺎﺗﲔ ﺍﻟﻌﻀﻠﺘﲔ‬
‫ﻟﻠﺴﺎﻥ ﺟﺬﺑﹰﺎ ﻣﺆﺭﺑﹰﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺑﺎﻗﻲ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻓﻠﻤﺎ ﺟﺎﺯ ﺃﻥ ﺗﻜﻮﻥ ﺁﺧﺬﺓ ﺇﱃ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﲰﺖ ﻣﺴﺘﻘﻴﻢ ﻣﻦ ﻏﲑ ﺗﻮﺭﻳﺐ ﻻ ﺟﺮﻡ ﻛﺎﻥ‬
‫ﺍﻷﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺸﺆﻫﺎ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ‪.‬‬
‫ﻭﺇﳕﺎ ﺃﻧﺸﺊ ﺍﻟﺰﻭﺝ ﺍﳌﻄﻮﻝ ﻣﻦ ﺃﻋﺎﱄ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻟﻴﻜﻮﻥ ﻋﻠﻰ ﳏﺎﺫﺍﺓ ﺍﻟﻠﺴﺎﻥ ﰲ ﺍﻟﺴﻤﻚ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﰲ ﻣﻜﺎﻥ ﺃﻋﻠﻰ ﻣﻦ‬
‫ﺍﻟﻠﺴﺎﻥ ﻟﻜﺎﻥ ﻳﺮﻓﻌﻪ ﻋﻨﺪ ﺍﻟﺘﻄﻮﻳﻞ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﺃﺳﻔﻞ ﻣﻨﻪ ﻟﻜﺎﻥ ﳛﻄﻪ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺟﻌﻞ ﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﻠﺴﺎﻥ ﰲ ﻭﺳﻄﻪ ﻟﻴﻜﻮﻥ ﺇﺫﺍ ﲤﺪﺩ ﺿﻐﻂ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻃﺮﻓﻴﻪ ﻓﻴﺒﻌﺪﻩ ﻋﻦ ﺍﻵﺧﺮ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﻃﻮﻟﻪ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺍﺣﺘﻴﺞ ﰲ ﺍﻟﻠﺴﺎﻥ ﺇﱃ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻷﻥ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻣﺎ ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﺇﱃ ﺫﻭﻗﻬﺎ ﻣﻦ ﻏﲑ ﺇﺩﺧﺎﳍﺎ ﰲ ﺍﻟﻔﻢ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻳﺘﻢ ﺫﻟﻚ ﺑﺈﺑﺮﺍﺯ ﺍﻟﻠﺴﺎﻥ ﺇﻟﻴﻬﺎ‪.‬‬
 ‫ﻭﺍﳊﻴﺔ ﲣﺮﺝ ﻟﺴﺎﻬﻧﺎ ﻣﺴﺎﻓﺔ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﺑﻌﺾ ﺍﳊﻴﺎﺕ ﳜﺮﺝ ﻟﺴﺎﻬﻧﺎ ﻣﻘﺴﻮﻣﹰﺎ ﺑﺎﺛﻨﲔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﶈﺮﻙ ﻋﻠﻰ ﺍﻟﻮﺭﺍﺏ ﻗﻠﻤﺎ‬
‫ﺍﺣﺘﻴﺞ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻌﻪ ﻣﻊ ﻣﻴﻞ ﻳﺴﲑ ﺇﱃ ﺟﺎﻧﱯ ﺍﻟﻠﺴﺎﻥ ﻟﻴﻜﻮﻥ ﺑﲔ ﺍﳌﻌﺮﺽ ﻭﺍﳌﻄﻮﻝ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺸﺆﻩ ﻣﻦ‬
‫ﺿﻠﻌﻲ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ ﺍﻟﻠﺬﻳﻦ ﻣﻦ ﻓﻮﻕ ﺃﺣﺪ ﻓﺮﺩﻳﻪ ﻣﻦ ﺍﻟﻀﻠﻊ ﺍﻷﳝﻦ ﻭﺍﻵﺧﺮ ﻣﻦ ﺍﻷﻳﺴﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺍﻟﻀﻠﻊ ﺍﳌﻨﺨﻔﺾ ﻣﻦ ﺃﺿﻼﻉ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ ﻻ ﻳﺮﻳﺪ ﺑﺎﳌﻨﺨﻔﺾ ﻫﺎ ﻫﻨﺎ ﺍﻟﺴﺎﻓﻞ ﻷﻥ ﺍﻟﻀﻠﻌﲔ ﺍﻟﺴﺎﻓﻠﲔ ﺍﻟﻠﺬﻳﻦ‬
‫ﳍﺬﺍ ﺍﻟﻌﻈﻢ ﻻ ﳚﺎﺫﺑﺎﻥ ﺍﻟﻠﺴﺎﻥ ﺑ ﻞ ﻳﻨﺰﻻﻥ ﻋﻨﻪ ﻓﻼ ﳚﻮﺯ ﺍﺗﺼﺎﻝ ﺍﶈﺮﻙ ﻋﻠﻰ ﺍﻟﻮﺭﺍﺏ ﻬﺑﻤﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺒﺎﻃﺢ ﻟﻠﺴﺎﻥ‬
‫ﻓﻤﻨﺸﺆﻩ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﳌﻨﺘﺼﺐ ﻣﻦ ﲨﻠﺔ ﺍﻟﻌﻈﻢ ﺍﻟﻼﻣﻲ‪.‬‬
‫ﻭﺇﳕﺎ ﺃﻧﺸﺊ ﻣﻦ ﻫﻨﺎﻙ ﻷﻥ ﺍﻟﺘﺤﺮﻳﻚ ﺍﳌﻌﺘﺪ ﺑﻪ ﳍﺬﺍ ﺍﻟﺰﻭﺝ ﺇﳕﺎ ﻫﻮ ﳍﺬﺍ ﺍﻟﻌﻈﻢ ﻓﻘﻂ ﻭﺫﻟﻚ ﺑﺄﻥ ﳚﺬﺑﻪ ﺇﱃ ﻓﻮﻕ ﻓﻴﻜﻮﻥ ﰲ‬
‫ﻣﻘﺎﺑﻠﺔ ﺍﻟﻌﻀﻞ ﺍﳉﺎﺫﺑﺔ ﻟﻪ ﺇﱃ ﺃﺳﻔﻞ ﻭﻫﻲ ﺍﻟﱵ ﻣﻦ ﻋﻨﺪ ﺍﻟﻘﺺ‪ .‬ﻭﺃﻣﺎ ﲢﺮﻳﻜﻪ ﻟﻠﺴﺎﻥ ﻓﻴﺒﻠﻎ ﻣﻦ ﻗﻠﺘﻪ ﺇﱃ ﺣﺪ ﻓﻼ ﻳﻈﻬﺮ‬
‫ﻟﻠﺤﺲ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺰﻭﺝ ﳝﺘﺪ ﲢﺖ ﺍﻟﻠﺴﺎﻥ ﰲ ﻃﻮﻟﻪ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﺬﻗﻦ‪ .‬ﻭﺟﺎﻟﻴﻨﻮﺱ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‬
‫ﻣﻀﺎﻋﻔﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻟﻌﻨﻖ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮ ﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻛﺔ ﻟﻠﺮﻗﺒﺔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ ﻇﺎﻫﺮﺓ ﺑﻴﻨﺔ ﻏﻨﻴﺔ ﻋﻦ ﺍﻟﺸﺮﺡ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻟﺼﺪﺭ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﺗﺒﺴﻂ ﺍﻟﺼﺪﺭ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ‬
‫ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻛﺔ ﻟﻠﺼﺪﺭ ﻣﻨﻬﺎ ﻣﺎ‪ ....‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﻘﺎﺑﻀﺔ ﻟﻠﺼﺪﺭ ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﺗﻘﺒﺾ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﳌﺎ ﻛﺎﻥ ﺍﻟﺘﻨﻔﺲ ﺇﳕﺎ ﻳﺘﻢ ﺑﺎﻧﺒﺴﺎﻁ ﳚﺬﺏ ﻣﻌﻪ ﺍﳍﻮﺍﺀ ﻻﺳﺘﺤﺎﻟﺔ ﺍﳋﻼﺀ ﻭﺍﻧﻘﺒﺎﺽ ﺗﻨﺪﻓﻊ ﻣﻌﻪ ﻓﻀﻮﻝ ﺍﻟﺮﻭﺡ ﻭﻣﺎ‬
‫ﻳﺴﺨﻦ ﻣﻦ ﺍﳍﻮﺍﺀ ﺍﻟﻮﺍﺭﺩ ﻷﺟﻞ ﺿﻴﻖ ﺍﳌﻜﺎﻥ ﻭﺍﺳﺘﺤﺎﻟﺔ ﺗﺪﺍﺧﻞ ﺍﻷﺟﺴﺎﻡ ﻓﻼ ﺑﺪ ﻣﻦ ﻋﻀﻼﺕ ﺗﻔﻌﻞ ﺫﻟﻚ ﻭﳌﺎ ﻛﺎﻥ‬
‫ﺍﻟﻐﺮﺽ ﺑﺎﻟﺼﺪﺭ ﺃﻥ ﻳﻜﻮﻥ ﻭﻗﺎﻳﺔ ﳌﺎ ﳛﻮﻳﻪ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﺋﺔ ﻭﳓﻮﳘﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻜﺮﳝﺔ ﱂ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﺎﻣﻪ‬
‫ﲝﻴﺚ ﺗﺰﻭﻝ ﻋﻦ ﻣﻮﺍﺿﻌﻬﺎ ﻋﻨﺪ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻳﻜﻮﻥ ﺗﺮﻛﻴﺒﻪ ﻭﺍﻫﻴﹰﺎ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻋﺴﺮﺓ‬
‫ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺑﻌﻀﻼﺕ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﻭﻫﺬﺍ ﺍﳌﺘﺤﺮﻙ ﻭﻫﻮ ﺍﻟﺼﺪﺭ ﻋﻀﻮ ﻋﻈﻴﻢ ﻭﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ‬
‫ﻣﻨﻬﺎ ﻣﺎ ﻳﻨﺒﺴﻂ ﻓﻘﻂ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻨﻘﺒﺾ ﻓﻘﻂ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻔﻌﻞ ﺍﻷﻣﺮﻳﻦ‪ .‬ﺃﻣﺎ ﺍﻟﱵ ﺗﻨﺒﺴﻂ ﻓﻘﻂ‪ ،‬ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻲ ﺑﺘﺤﺮﻳﻚ‬
‫ﺍﻟﺼﺪﺭ ﺧﺎﺻﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ‪.‬‬

‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺯﻭﺝ‪ :‬ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﻣﻀﺎﻋﻒ ﻳﺘﺼﻞ ﺃﻋﻼﻩ ﺑﺎﻟﺮﻗﺒﺔ ﻣﻦ ﻗﺪﺍﻣﻬﺎ ﻭﻣﻨﺸﺆﻩ ﻣﻦ ﺃﺟﻨﺤﺔ ﻓﻘﺎﺭ ﺍﻟﺮﻗﺒﺔ ﺧﺎﺻﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﺗﺒﻠﻎ ﺇﱃ ﺍﻹﺑﻂ‪ ،‬ﻭﺗﺼﲑ ﺇﱃ ﺍﻟﻀﻠﻊ ﺍﳋﺎﻣﺲ‪ ،‬ﻭﺭﲟﺎ ﻣﺎ ﺑﲔ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻭﻣﻠﺘﺤﻢ ﲜﺰﺀ ﻣﻦ ﺍﳋﺎﻣﺲ ﺑﺎﻟﻀﻠﻊ ﺍﻷﻭﻝ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﻋﻨﺪ ﺍﻟﺘﺮﻗﻮﺓ ﻭﻫﻮ ﺇﱃ ﺍﻻﺳﺘﺪﺍﺭﺓ ﻣﻊ ﻃﻮﻝ‪ ،‬ﻭﻟﻪ ﻓﻌﻞ ﲜﺰﺋﻪ ﺍﳌﺘﺼﻞ ﺑﺎﻟﺮﻗﺒﺔ‪ ،‬ﻭﻫﻮ ﺟﺬﻬﺑﺎ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﻓﻌﻞ‬
 ‫ﺑﺎﻷﺟﺰﺍﺀ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﺼﺪﺭ ﻭﻫﻮ ﺑﺴﻄﻪ‪ .‬ﻭﺑﺴﻂ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻟﻠﺼﺪﺭ ﻇﺎﻫﺮ ﺑﲔ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﲢﺮﻳﻜﻪ ﻟﻠﺮﻗﺒﺔ ﻓﻘﻂ‪ .‬ﻓﻠﺬﻟﻚ‬
‫ﻳﻌﺪ ﰲ ﻋﻀﻼﺕ ﺍﻟﺼﺪﺭ ﺩﻭﻥ ﻋﻀﻼﺕ ﺍﻟﺮﻗﺒﺔ ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻧﻪ ﳌﺎ ﺃﺭﻳﺪ ﻣﻨﻪ ﺑﺴﻂ ﺍﻟﻀﻠﻊ ﺍﻷﻭﻝ ﺑﺴﻄﹰﺎ ﻇﺎﻫﺮﹰﺍ ﺍﺣﺘﻴﺞ ﺃﻥ‬
‫ﻼ ﺑﺎﻟﺮﻗﺒﺔ ﺣﱴ ﺇﺫﺍ ﺗﺸﻨﺞ ﺟﺬﺏ ﺫﻟﻚ ﺍﻟﻀﻠﻊ ﺇﱃ ﻓﻮﻕ ﻭﻗﺪﺍﻡ ﻓﺒﺴﻄﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻢ ﺫﻟﻚ ﺑﻘﻮﺓ ﻗﻮﻳﺔ ﻓﺎﺣﺘﻴﺞ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻣﺘﺼ ﹰ‬
‫ﻼ ﺑﺎﻟﺮﻗﺒﺔ ﻛﻠﻬﺎ ﻣﻦ ﻗﺪﺍﻣﻬﺎ‪ ،‬ﻓﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺗﺸﻨﺠﻪ ﻣﻮﺟﺒﹰﺎ ﻻﳒﺬﺍﻬﺑﺎ ﺇﱃ ﺃﺳﻔﻞ‪ .‬ﻭﱂ‬ ‫ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻋﻈﻴﻤﹰﺎ ﻣﺘﺼ ﹰ‬
‫ﻳﻜﻦ ﺫﻟﻚ ﻣﻘﺼﻮﺩﹰﺍ ﻣﻨﻪ ﺃﻭ ﻻﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﻳﻜﻮﻥ ﳍﺎ ﻇﺎﻫﺮﹰﺍ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻭﻫﻮ ﳛﲏ ﺍﻟﺮﻗﺒﺔ ﻣﻊ ﺗﺄﺭﻳﺐ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺘﺤﺮﻙ ﺃﺣﺪ ﻓﺮﺩﻱ ﻫﺬﺍ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﲢﺮﻛﺎ ﻣﻌﹰﺎ ﻓﺈﻥ ﺟﺬﺑﻪ ﻟﻠﺮﻗﺒﺔ ﻳﻜﻮﻥ ﻋﻠﻰ‬
‫ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﻟﻴﻔﻪ ﻳﺘﺼﻞ ﻣﻦ ﺟﺎﻧﱯ ﺍﻟﻔﻘﺮﺍﺕ ﺑﺎﻷﺟﻨﺤﺔ ﻭﻳﻨﺤﺪﺭ ﺇﱃ ﺍﻹﺑﻄﲔ‪ ،‬ﻓﺈﺫﺍ ﺗﺸﻨﺞ ﺃﺣﺪ ﻓﺮﺩﻳﻪ‬
‫ﻛﺎﻥ ﺟﺎﺫﺑﹰﺎ ﻟﻠﺮﻗﺒﺔ ﺇﱃ ﺃﺳﻔﻞ ﻭﺇﱃ ﻧﺎﺣﻴﺔ ﺍﻹﺑﻂ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺟﺬﺑﻪ ﳍﺎ ﻣﺆﺭﺑﹰﺎ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺗﺸﻨﺞ ﺍﻟﻔﺮﺩﺍﻥ ﲨﻴﻌﹰﺎ‬
‫ﻓﺈﻥ ﺍﳒﺬﺍﺏ ﺍﻟﺮﻗﺒﺔ ﺇﱃ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ﻳﺒﻄﻠﻪ ﺍﳒﺬﺍﻬﺑﺎ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﳕﺎ ﱂ ﳝﺘﺪ ﻫﺬﺍ ﺍﻟﻠﻴﻒ ﻣﻦ ﺳﻨﺎﺳﻦ ﺍﻟﻔﻘﺮﺍﺕ ﻟﺌﻼ‬
‫ﻳﻠﺰﻡ ﻋﻨﺪ ﺗﺸﻨﺞ ﺃﺣﺪ ﺍﻟﻔﺮﺩﻳﻦ ﻣﻴﻞ ﺍﻟﻌﻨﻖ ﺇﱃ ﺟﻬﺔ ﺫﻟﻚ ﺍﻟﻔﺮﺩ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺿﻴﻖ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ‪ ،‬ﻭﻫﻮ ﻣﻀﺎﺩ ﻟﻠﻐﺮﺽ ﻣﻦ‬
‫ﺑﺴﻂ ﺍﻟﺼﺪﺭ ﺍﳌﻘﺼﻮﺩ ﲝﺮﻛﺔ ﻫﺬﺍ ﺍﻟﻌﻀﻞ‪ .‬ﺇﺫﺍ ﺍﻟﻐﺮﺽ ﻣﻦ ﺑﺴﻂ ﺍﻟﺼﺪﺭ ﻫﻮ ﺟﺬﺏ ﺍﳍﻮﺍﺀ ﺇﱃ ﺩﺍﺧﻠﻪ ﻭﺿﻴﻖ ﻗﺼﺒﺔ‬
‫ﺍﻟﺮﺋﺔ ﻣﻌﺴﺮ ﻟﺬﻟﻚ ﻭﺍﻷﻭﱃ ﻭﻫﻲ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﲢﺮﻙ ﺍﻟﺼﺪﺭ ﻭﺗﺒﺴﻄﻪ ﻭﻫﺬﻩ ﻓﻴﻬﺎ ﻣﺎ ﻓﻌﻠﻬﺎ ﻛﺬﻟﻚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻨﺪ‬
‫ﺍﳌﺸﺮﺣﲔ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺴﺖ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻲ ﺍﻟﱵ ﺗﺴﻤﻰ ﻋﻀﻞ ﺍﻟﺘﺮﻗﻮﺓ ﻭﻫﻲ ﺯﻭﺝ ﲢﺖ ﻛﻞ ﺗﺮﻗﻮﺓ ﻋﻀﻠﺔ ﺧﻔﻴﺔ ﺇﳕﺎ ﺗﺪﺭﻙ ﺇﺫﺍ ﺷﻴﻠﺖ ﺗﻠﻚ ﺍﻟﺘﺮﻗﻮﺓ‬
‫ﻭﻫﻲ ﳊﻤﻴﺔ ﺗﺘﺼﻞ ﺑﺎﻟﺘﺮﻗﻮﺓ ﻭﺑﺎﻟﻀﻠﻊ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺍﺗﺼﺎﳍﺎ ﺑﺎﻟﺘﺮﻗﻮﺓ ﺑﺎﳉﺰﺀ ﺍﻷﺻﻐﺮ ﺍﳌﺘﺼﻞ ﻣﻨﻬﺎ ﺑﺎﻟﻘﺺ ﻭﺑﺎﳉﺰﺀ ﺍﻟﺬﻱ ﻳﺼﻌﺪ ﺇﱃ ﺭﺃﺱ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﰲ ﻓﻌﻞ ﻫﺬﺍ‬
‫ﺍﻟﺰﻭﺝ ﺧﻼﻑ ﺑﲔ ﺍﳌﺸﺮﺣﲔ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺟﺎﻟﻴﻨﻮﺱ‪ ،‬ﻭﻫﻮ ﺍﳊﻖ‪ ،‬ﺃﻧﻪ ﻟﻴﺴﻂ ﺍﻟﺼﺪﺭ ﳚﺬﺏ ﺍﻟﻀﻠﻊ ﺍﻷﻭﻝ ﺍﻟﺼﻐﲑ ﺇﱃ ﻗﺮﺏ ﺣﺪ ﺍﻟﺬﻱ ﺃﻛﱪ ﻣﻨﻪ‬
‫ﻭﺍﻷﻭﱄ ﻭﻫﻲ ﺍﻟﱵ ﺑﺴﻄﻬﺎ ﻟﻠﺼﺪﺭ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻓﻤﻨﺎ ﺯﻭﺝ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ ﻓﻴﻪ‪ :‬ﻣﻦ ﺷﺎﺀ ﺃﻥ ﳚﻌﻠﻪ ﻋﺎﻣﹰﺎ ﻟﻠﺼﺪﺭ ﻭﺍﻟﻜﺘﻒ ﻓﻠﻪ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﺷﺎﺀ ﺃﻥ ﳚﻌﻠﻪ ﺧﺎﺻﹰﺎ ﺑﺎﻟﺼﺪﺭ ﻓﻠﻪ ﺫﻟﻚ‪،‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻟﺰﻭﺝ ﻳﻨﺸﺄ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﻣﻦ ﻗﺎﻋﺪﺓ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﳝﺘﺪ ﻋﻠﻰ ﺍﻟﺼﺪﺭ ﺣﱴ ﻳﺒﻠﻎ ﺇﱃ ﺿﻠﻌﲔ ﻣﻦ‬
‫ﺃﺿﻼﻉ ﺍﳋﻠﻒ ﻋﻨﺪ ﻗﺮﺏ ﻣﻨﺸﺄ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻐﻀﺮﻭﻓﻴﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﳉﺰﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﺍﻟﺬﻱ ﻋﻨﺪ ﻗﺎﻋﺪﺓ ﺍﻟﻜﺘﻒ ﻣﺘﻮﺍﺭ ﺣﱴ‬
‫ﺇﳕﺎ ﻳﺮﻯ ﺑﻌﺪ ﺷﻴﻞ ﺍﻟﻜﺘﻒ ﻭﺃﺟﺰﺍﺅﻩ ﺍﻟﱵ ﻋﻠﻰ ﺍﻟﺼﺪﺭ ﻏﲑ ﻣﻠﺘﺤﻤﺔ ﺑﻞ ﻛﺄﻬﻧﺎ ﺗﻨﻘﺴﻢ ﻋﻨﺪ ﻛﻞ ﺿﻠﻊ ﺇﱃ ﻋﻀﻠﺔ‪ .‬ﻭﻫﺬﺍ‬
‫ﺍﻟﺰﻭﺝ ﻳﺒﺴﻂ ﺍﻟﺼﺪﺭ ﺑﺴﻄﹰﺎ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﺍﺗﺼﺎﻟﻪ ﺑﺄﺿﻼﻉ ﻛﺜﲑﺓ ﻣﻨﻪ ﻭﺟﺬﺑﻪ ﳍﺎ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺇﱃ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻀﻞ ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﺳﻢ ﺁﺧﺮ ﻏﲑ ﺍﻟﻌﻀﻞ ﻭﻫﻮ ﺍﳊﺠﺎﺏ‪ ،‬ﻭﺳﻨﺬﻛﺮﻩ ﰲ‬
‫ﻣﻮﺿﻌﻪ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻭﻫﻲ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﻳﻨﺸﺄ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ‪ .‬ﻭﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻳﺘﺼﻞ ﺑﺄﺿﻼﻉ ﺍﻟﻘﺺ‪ ،‬ﻭﻟﻠﺼﺪﺭ ﺯﻭﺟﺎﻥ ﺁﺧﺮﺍﻥ ﻳﺒﺴﻄﺎﻧﻪ‪ ،‬ﺃﺣﺪﳘﺎ ﻳﺒﺘﺪﺉ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﺮﻗﺒﺔ ﻭﳝﺘﺪ ﺇﱃ ﺃﺿﻼﻉ ﺍﳋﻠﻒ‪ ،‬ﻭﳝﺮ ﺑﺎﳌﻮﺿﻊ ﺍﳌﻘﻌﺮ ﻣﻦ ﺍﻟﻜﺘﻒ‪ .‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﺻﻐﺮ ﻣﻦ ﻫﺬﺍ ﻳﺒﺘﺪﺉ ﻣﻦ ﺍﻟﻔﻘﺮﺓ‬
‫ﺍﻷﻭﱃ ﻣﻦ ﻓﻘﺮ ﺍﺕ ﺍﻟﻌﻨﻖ‪ ،‬ﻭﲤﺘﺪ ﺇﱃ ﺍﻟﻀﻠﻊ ﺍﳋﺎﻣﺲ‪ ،‬ﻭﳝﺮ ﺇﱃ ﻗﺪﺍﻡ ﺍﻟﻜﺘﻒ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﺗﻘﺒﺾ ﺍﻟﺼﺪﺭ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﻘﺎﺑﻀﺔ ﻟﻠﺼﺪﺭ ﻓﻤﻦ‬
‫ﺫﻟﻚ‪...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﱵ ﺗﻘﺒﺾ ﻭﺗﺒﺴﻂ ﻣﻌﹰﺎ ﻓﻬﻲ ﺍﻟﻌﻀﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﻌﻀﻞ ﺍﻟﱵ ﺗﻘﺒﺾ ﺍﻟﺼﺪﺭ ﻭﻻ ﺗﺒﺴﻄﻪ ﻣﻨﻬﺎ ﻣﺎ ﺗﻨﺴﺐ ﺇﱃ ﺍﻟﺒﻄﻦ ﻭﻫﻲ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻌﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻌﻀﻼﺕ ﺍﻟﺸﺎﺧﺼﺔ‬
 ‫ﻣﻦ ﻋﻀﻼﺕ ﺍﻟﺒﻄﻦ ﻭﺳﺘﻌﺮﻓﻬﺎ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻮ ﳑﺘﺪ ﻣﻊ ﻋﻀﻼﺕ ﺍﻟﺼﻠﺐ ﻋﻨﺪ ﺃﺻﻮﻝ ﺍﻷﺿﻼﻉ‬
‫ﻭﻫﺬﻩ ﺇﺫﺍ ﺗﺸﻨﺠﺖ ﲨﻌﺖ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺑﻌﻀﻬﺎ ﺇﱃ ﻣﻘﺎﺭﺑﺔ ﺑﻌﺾ ﻭﺷﺪﻬﺗﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﳑﺘﺪ ﰲ ﺟﻨﱯ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻣﻦ‬
‫ﺩﺍﺧﻞ ﻣﻦ ﺃﻭ ﻟﻪ ﺇﱃ ﺁﺧﺮﻩ‪.‬‬

‫ﻓﺈﺫﺍ ﺗﺸﻨﺠﺖ ﺿﻤﺖ ﺃﻃﺮﺍﻑ ﺍﻷﺿﻼﻉ ﺍﳌﺘﺼﻠﺔ ﺑﻪ ﺑﻌﻀﻬﺎ ﺇﱃ ﻣﻘﺎﺭﺑﺔ ﺑﻌﺾ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﻌﻀﻞ ﺍﻟﺬﻱ ﳚﺬﺏ ﺍﻷﺿﻼﻉ‬
‫ﺍﻷﺧﲑﺓ ﺇﱃ ﺃﺳﻔﻞ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﺍﻟﻌﻀﻼﺕ ﺍﻟﻘﺎﺑﻀﺔ ﺃﻗﻞ ﻣﻦ ﺍﻟﺒﺎﺳﻄﺔ ﻷﻥ ﺍﻟﺒﺴﻂ ﻳﻔﺘﻘﺮ ﻓﻴﻪ ﺇﱃ ﲤﺪﻳﺪ ﺍﻟﻌﻈﺎﻡ ﻭﻣﻔﺎﺻﻠﻬﺎ‬
‫ﻭﺫﻟﻚ ﻻ ﳏﺎﻟﺔ ﻋﺴﺮ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻳﺘﻢ ﺑﻘﻮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﺒﺾ ﻓﻴﺘﻢ ﺑﻀﻢ ﺍﻟﻌﻈﺎﻡ ﺇﱃ ﻣﻔﺎﺻﻠﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﺳﻬﻞ ﻣﻦ‬
‫ﲤﺪﻳﺪﻫﺎ ﺇﱃ ﺧﺎﺭﺝ ﻷﻧﻪ ﻋﻠﻰ ﻭﻓﻖ ﻓﻌﻞ ﺍﻷﺭﺑﻄﺔ ﻭﺍﻟﺘﻤﺪﻳﺪ ﻋﻠﻰ ﺿﺪ ﻓﻌﻠﻬﺎ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻘﺒﺾ ﻳﺘﻢ ﺑﻀﻢ ﺍﻟﻌﻈﺎﻡ ﺇﱃ‬
‫ﻣﻔﺎﺻﻠﻬﺎ ﻻ ﺟﺮﻡ ﻛﺎﻥ ﻭﺿﻊ ﻋﻀﻠﻪ ﺑﻘﺮﺏ ﺗﻠﻚ ﺍﳌﻔﺎﺻﻞ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﻳﻘﺒﺾ ﺑﺎﻟﻌﺮﺽ‪ ،‬ﻭﻫﻮ ﺍﳊﺠﺎﺏ ﺇﺫﺍ ﺳﻜﻦ ﺍﻟﻘﺎﺑﺾ ﺣﻴﻨﺌﺬٍ ﻟﻴﺲ ﻫﻮ ﺍﳊﺠﺎﺏ ﺑﻞ ﺍﻟﺼﺪﺭ ﻫﻮ ﺑﻄﺒﻴﻌﺘﻪ‬
‫ﻷﻥ ﺍﻟﻘﺎﺳﺮ ﻟﻪ ﻋﻠﻰ ﺍﻻﻧﺒﺴﺎﻁ ﺇﺫﺍ ﺑﻄﻞ ﻓﻌﻠﻪ ﻋﺎﺩ ﻫﻮ ﺑﻨﻔﺴﻪ ﺇﱃ ﻃﺒﻴﻌﺘﻪ‪ .‬ﻭﺃﻣﺎ ﺳﻜﻮﻥ ﺍﳊﺠﺎﺏ ﻓﻬﻮ ﺷﺮﻁ ﻻ ﺳﺒﺐ ﻭﻟﻮ‬
‫ﺻﺢ ﺃﻥ ﻳﻘﺎﻝ ﺇﻧﻪ ﻳﻘﺒﺾ ﺑﺎﻟﻌﺮﺽ ﻟﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ﺫﻟﻚ ﰲ ﺍﻟﻌﻀﻼﺕ ﺍﻟﺒﺎﺳﻄﺔ ﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺷﺮﻁ‬
‫ﰲ ﺍﻧﻘﺒﺎﺽ ﺍﻟﺼﺪﺭ ﺑﺎﻟﻄﺒﻊ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﺗﺒﺴﻂ ﺍﻟﺼﺪﺭ ﻭﺗﻘﺒﻀﻪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﱵ ﺗﻘﺒﺾ‬
‫ﻭﺗﺒﺴﻂ ﻣﻌﹰﺎ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻛﻞ ﺿﻠﻌﲔ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻋﻀﻞ ﻳﺴﺪ ﺍﳋﻠﻞ ﺑﻴﻨﻬﻤﺎ ﻭﻳﺸﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺎﻵﺧﺮ ﺣﱴ ﻳﻜﻮﻥ‬
‫ﻭﺿﻌﻬﻤﺎ ﳏﻔﻮﻇﹰﺎ ﻣﻮﺛﻘﹰﺎ‪ .‬ﻭﻫﺬﺍ ﻭﺇﻥ ﺃﻣﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻐﲑ ﺍﻟﻌﻀﻞ ﺇﻻ ﺃﻥ ﺍﻟﻌﻀﻞ ﺃﻭﱃ ﻷﻥ ﳍﺎ ﻣﻊ ﺫﻟﻚ ﻧﻔﻊ ﰲ ﻓﻌﻞ‬
‫ﻼ ﺇﱃ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻟﻴﻜﻮﻥ‬ ‫ﺍﻟﺼﺪﺭ‪ .‬ﻭﻫﻮ ﺍﻻﻧﺒﺴﺎﻁ ﻭﺍﻻﻧﻘﺒﺎﺽ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﺁﺗﻴﹰﺎ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﺼﻠﺐ ﻭﺍﺻ ﹰ‬
‫ﺳﺎﺩﹰﺍ ﳉﻤﻴﻊ ﻣﺎ ﻳﻘﻊ ﺑﲔ ﺍﻟﻀﻠﻌﲔ‪ ،‬ﻭﻟﻜﻦ ﻭﺿﻊ ﻫﺬﺍ ﺍﻟﻠﻴﻒ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻭﺿﻌﻪ ﳐﺎﻟﻔﹰﺎ ﻟﻮ ﺿﻊ ﺍﻟﻌﻀﻞ ﻷﻥ ﻫﺬﺍ‬
‫ﻼ ﺑﲔ ﺍﻟﻀﻠﻌﲔ‪.‬‬ ‫ﺍﻟﻌﻀﻞ ﺁﺧﺬ ﻣﻦ ﺧﻠﻒ ﺇﱃ ﻗﺪﺍﻡ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻠﻴﻒ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺁﺧﺬﹰﺍ ﻣﻦ ﻓﻮﻕ ﺇﱃ ﺃﺳﻔﻞ ﻟﻴﻜﻮﻥ ﻭﺍﺻ ﹰ‬
‫ﻼ ﻟﻠﺘﻤﺪﺩ ﺍﻟﺬﻱ ﻳﻮﺟﺒﻪ ﺑﺴﻂ ﺍﻟﺼﺪﺭ ﻗﺒﻮ ﹰﻻ‬ ‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﻮﻛﻪ ﻛﺬﻟﻚ ﺑﺘﻮﺭﻳﺐ‪ .‬ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻨﺘﺼﺒﹰﺎ ﱂ ﻳﻜﻦ ﻗﺎﺑ ﹰ‬
‫ﻼ ﺿﺮﻭﺭﺓ ﺃﻥ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﻋﻠﻰ ﺃﻗﺼﺮ ﺍﻟﻄﺮﻕ ﺍﻟﻮﺍﺻﻠﺔ ﺑﲔ ﺍﻟﻀﻠﻌﲔ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﻮﻛﻪ ﻛﺬﻟﻚ ﺑﺘﻮﺭﻳﺐ ﻓﺈﻧﻪ‬ ‫ﺳﻬ ﹰ‬
‫ﻼ ﺿﺮﻭﺭﺓ ﺃﻧﻪ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﻋﻠﻰ ﺃﻗﺼﺮ‬ ‫ﻼ ﻟﻠﺘﻤﺪﺩ ﺍﻟﺬﻱ ﻳﻮﺟﺒﻪ ﺑﺴﻂ ﺍﻟﺼﺪﺭ ﻗﺒﻮ ﹰﻻ ﺳﻬ ﹰ‬ ‫ﻟﻮ ﻛﺎﻥ ﻣﻨﺘﺼﺒﺎﹰ ﱂ ﻳﻜﻦ ﻗﺎﺑ ﹰ‬
‫ﺍﻟﻄﺮﻕ ﺍﻟﻮﺍﺻﻠﺔ ﺑﲔ ﺍﻟﻀﻠﻌﲔ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻛﻠﻪ ﻋﻠﻰ ﻭﺿﻊ ﻭﺍﺣﺪ ﺑﻞ ﻋﻠﻰ ﻭﺟﻪ ﻣﻘﺎﻃﻊ ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ ﻟﻴﻜﻮﻥ‬
‫ﺑﻌﻀﻪ ﻣﺮﺗﺒﻄﹰﺎ ﺑﺒﻌﺾ ﻓﻴﻜﻮﻥ ﺗﺄﻟﻴﻔﻪ ﻗﻮﻳﹰﺎ ﻓﻠﺬﻟﻚ ﺗﻜﻮﻥ ﻫﻴﺌﺘﻪ ﻋﻠﻰ ﺻﻮﺭﺓ ﻛﺘﺎﺑﺔ ﺍﻟﺴﲔ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﻴﻮﻧﺎﻥ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻭﻋﺪﺩ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺍﺛﻨﺘﺎﻥ ﻭﻋﺸﺮﻭﻥ ﻋﻀﻠﺔ ﺇﺫ ﺑﲔ ﻛﻞ ﺿﻠﻌﲔ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﻴﺲ ﺑﲔ ﺍﻟﻄﺮﻓﲔ‪،‬‬
‫ﻭﺑﲔ ﻏﲑﻫﺎ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌﻀﻞ‪ ،‬ﻭﻋﺪﺩ ﺍﻷﺿﻼﻉ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺿﻠﻌﹰﺎ ﻓﻠﺬﻟﻚ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺍﺛﻨﺘﲔ‬
‫ﻭﻋﺸﺮﻳﻦ ﻋﻀﻠﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﻓﻘﺪ ﺟﻌﻞ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺃﺭﺑﻊ ﻋﻀﻼﺕ ﻓﻴﻜﻮﻥ ﻋﺪﺩﻫﺎ ﲦﺎﻧﻴﹰﺎ ﻭﲦﺎﻧﲔ ﻋﻀﻠﺔ‪.‬‬
‫ﻭﺍﺣﺘﺞ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﻫﻴﺌﺎﺕ ﺍﻟﻠﻴﻒ ﰲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺣﻮﺍﻝ ﻭﺫﻟﻚ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﻛﻠﻬﺎ‬
‫ﺃﺟﺰﺍﺀ ﺗﻠﻲ ﺍﻟﺼﻠﺐ‪ .‬ﻭﻫﻮ ﺣﻴﺚ ﺍﻷﺿﻼﻉ ﻣﻨﺤﺪﺭﺓ ﻣﻦ ﻓﻮﻕ ﺇﱃ ﺃﺳﻔﻞ ﻭﺟﺰﺀ ﻳﻠﻲ ﺍﻟﻘﺺ ﻭﻫﻮ ﺣﻴﺚ ﺍﻟﺮﺅﻭﺱ‬
‫ﺍﻟﻐﻀﺮﻭﻓﻴﺔ‪ .‬ﻭﺍﻟﻠﻴﻒ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳉﺰﺃﻳﻦ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﺇﱃ ﺧﺎﺭﺝ ﺍﻟﺼﺪﺭ ﻓﻬﻮ ﻋﻠﻰ ﺧﻼﻑ ﻫﻴﺌﺔ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﺇﱃ‬
‫ﺩﺍﺧﻠﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﻜﻮﻥ ﺃﻟﻴﺎﻑ ﻣﺎ ﺑﲔ ﻛﻞ ﺿﻠﻌﲔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻭ ﺟﻪ‪ .‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺃﺭﺑﻊ ﻋﻀﻼﺕ‪.‬‬
‫ﻭﳓﻦ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻻ ﻷﻥ ﻫﺬﻩ ﺍﻷﻟﻴﺎﻑ ﳐﺘﻠﻔﺔ ﺍﻟﻮﺿﻊ ﻓﻘﻂ ﺑﻞ ﻷﻥ ﻓﻌﻠﻬﺎ ﳐﺘﻠﻒ ﺃﻳﻀﹰﺎ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﻟﻴﺎﻑ‬
‫ﺍﻟﱵ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﻠﺐ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺇﱃ ﺧﺎﺭﺝ ﺍﻟﺼﺪﺭ ﻓﻬﻮ ﺑﺎﺳﻂ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺇﱃ ﺩﺍﺧﻠﻪ ﻓﻬﻮ ﻗﺎﺑﺾ‪ ،‬ﻭﺍﻷﻟﻴﺎﻑ ﺍﻟﱵ‬
‫ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﺒﺾ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﺃﻋﲏ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺇﱃ ﺧﺎﺭﺝ ﺍﻟﺼﺪﺭ ﻓﻬﻮ ﻗﺎﺑﺾ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺇﱃ ﺩﺍﺧﻠﻪ ﻓﻬﻮ ﺑﺎﺳﻂ‪،‬‬
‫ﻭﺍﺧﺘﻼﻑ ﺍﻷﻓﻌﺎﻝ ﻻ ﺷﻚ ﰲ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻀﻞ‪.‬‬
‫ﻭﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﻣﻊ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺯﻭﺝ ﺻﻐﲑ ﳚﺬﺏ ﺍﻟﻀﻠﻊ ﺍﻷﻭﻝ ﺇﱃ ﻓﻮﻕ ﻛﻤﺎ ﲡﺬﺏ ﻋﻀﻠﺘﺎﻥ ﺃﺧﺮﻳﺎﻥ ﺍﻟﻀﻠﻊ‬
‫ﺍﻟﻌﺎﺷﺮ ﻭﺍﳊﺎﺩﻱ ﻋﺸﺮ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻀﻠﻊ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﻓﻬﻮ ﺧﺎﺭﺝ ﻣﻦ ﺍﳊﺠﺎﺏ ﻭﻳﻠﺘﺤﻢ ﺑﺎﻟﻌﻀﻠﺔ ﺍﻟﺼﻐﲑﺓ ﻣﻦ‬
‫ﺍﻟﻌﻀﻞ ﺍﳌﺆﺭﺏ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﺒﻄﻦ‪.‬‬
‫ﻭﺭﲟﺎ ﺭﺃﻳﻨﺎ ﻣﺮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﻋﻀﻠﺔ ﺧﺎﺻﺔ ﺻﻐﲑﺓ ﲡﺬﻬﺑﺎ ﺇﱃ ﺃﺳﻔﻞ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺣﺮﻛﺔ ﺍﻟﻌﻀﺪ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻟﻌﻀﻼﺕ ﺍﻟﺜﻼﺙ ﺍﻵﺗﻴﺔ ﺇﱃ ﺍﻟﻜﺘﻒ ﻣﻦ ﺍﻟﺼﺪﺭ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻋﻀﻞ ﺍﻟﻌﻀﺪ ﻫﻲ ﺍﶈﺮﻛﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻋﻀﻠﺘﺎﻥ ﺗﺄﺗﻴﺎﻥ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳋﺎﺻﺮﺓ ﻭﺗﺘﺼﻼﻥ ﺃﺩﺧﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﳌﺎ ﻛﺎﻥ ﻣﻔﺼﻞ ﺍﻟﻌﻀﺪ ﻣﻊ ﺍﻟﻜﺘﻒ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ﻣﻦ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺭﺍﺩﻳﺔ ﺍﻟﱵ ﺇﳕﺎ ﺁﻻﻡ ﺑﺎﻟﻌﻀﻞ‪ .‬ﻭﻛﺎﻥ‬
‫ﲢﺮﻳﻚ ﺍﳌﺴﺘﻄﻴﻞ ﻣﻦ ﻃﺮﻓﻪ ﺭﻓﻌﹰﺎ ﻭﺇﱃ ﺍﳉﺎﻧﺒﲔ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﳛﻮﺝ ﺇﱃ ﻗﻮﺓ ﻗﻮﻳﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻛﺔ‬
‫ﳍﺬﺍ ﺍﳌﻔﺼﻞ ﻛﺒﲑﺓ ﻋﻈﻴﻤﺔ ﻭﺇﳕﺎ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﺗﺼﺎﻝ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺑﻄﺮﻑ ﺍﻟﻌﻀﺪ ﻷﻬﻧﺎ ﻟﻮ ﺍﺗﺼﻠﺖ ﺑﻐﲑ ﺫﻟﻚ‬
‫ﺍﳌﻮﺿﻊ ﻟﺰﻣﻬﺎ ﻋﻨﺪ ﺍﻟﺘﺤﺮﻳﻚ ﺭﻓﻊ ﻣﺎ ﻓﻮﻕ ﺃﻭ ﺗﺎﺭﻫﺎ ﻣﻦ ﺍﳉﻠﺪ ﻭﺫﻟﻚ ﻋﺴﺮ ﻣﺆﱂ ﻭﺃﻭﻝ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ‬
‫ﺍﻟﻜﺘﺎﺏ ﺛﻼﺙ ﻋﻀﻼﺕ ﺗﺄﰐ ﻣﻦ ﺍﻟﺼﺪﺭ‪ :‬ﺍﻷﻭﱃ‪ :‬ﺗﺒﺘﺪﺉ ﻣﻦ ﲢﺖ ﺍﻟﺜﺪﻱ ﻭﻫﻮ ﺍﳌﻮﺿﻊ ﺍﳌﻨﺨﻔﺾ ﺍﳋﺎﺭﺝ ﻋﻨﻪ ﻭﺗﻠﺘﺤﻢ‬
‫ﺃﻛﺜﺮ ﺃﺟﺰﺍﺋﻬﺎ ﺑﺎﻟﻌﻀﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﱵ ﻧﺬﻛﺮﻫﺎ‪ ،‬ﻭﺗﻨﺘﻬﻲ ﺇﱃ ﻭﺗﺮ ﻏﺸﺎﺋﻲ ﻭﻳﻠﺘﺤﻢ ﰲ ﻣﻘﺪﻡ ﺍﻟﻌﻀﻮ ﰲ ﺍﳉﺰﺀ ﺍﳌﻌﺮﻭﻑ ﺑﺰﻳﻖ‬
‫ﺍﻟﻨﻘﺮﺓ ﺧﺎﺻﺔ ﺍﻟﺬﻱ ﻣﻦ ﻗﺪﺍﻡ‪ ،‬ﻭﺇﳕﺎ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻮﺗﺮ ﻏﺸﺎﺋﻴﹰﺎ ﻟﻴﺘﺴﻊ ﻟﻪ ﻭﻟﻌﻈﻢ ﺍﻟﻌﻀﺪ ﺍﻟﺰﻳﻖ ﻓﺈﺫﺍ ﺗﺸﻨﺠﺖ ﻫﺬﻩ‬
‫ﺍﻟﻌﻀﻼﺕ ﺟﺬﺑﺖ ﺍﻟﻌﻀﺪ ﻣﻘﺮﺑﺔ ﻟﻪ ﻣﻦ ﺍﻟﺼﺪﺭ ﻷﻥ ﺍﺑﺘﺪﺍﺀ ﻟﻴﻔﻬﺎ ﻣﻦ ﻫﻨﺎﻙ‪ ،‬ﻭﺗﻘﺮﻳﺒﻬﺎ ﻟﻪ ﻣﻦ ﺍﻟﺼﺪﺭ ﻣﻊ ﺍﺷﺘﺮﺍﻙ‪ ،‬ﻷﻥ‬
‫ﻣﻮﺿﻊ ﺍﺗﺼﺎﳍﺎ ﺑﺎﻟﻌﻀﺪ ﺃﻋﻠﻰ ﻣﻦ ﻣﻮﺿﻊ ﺍﺗﺼﺎﳍﺎ ﺑﺎﻟﺼﺪﺭ ﻭﻫﺬﺍ ﺍﻻﺷﺘﺮﺍﻙ ﻟﻴﺴﺘﺘﺒﻊ ﺍﻟﻜﺘﻒ ﻻﺭﺗﺒﺎﻃﻪ ﺑﺎﻟﻌﻀﺪ ﺑﺎﻷﺭﺑﻄﺔ‬
‫ﺍﻟﱵ ﻋﺮﻓﺘﻬﺎ ﻋﻨﺪ ﻛﻼﻣﻨﺎ ﰲ ﺍﻟﻌﻈﺎﻡ‪.‬‬
‫ﻭﺍﻟﻌﻀﻞ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﺒﺘﺪﺉ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﻭﺍﳋﺎﻣﺲ ﻭﺍﻟﺴﺎﺩﺱ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﻘﺺ‪ ،‬ﻭﻳﺼﻌﺪ ﺇﱃ ﺍﳉﺰﺀ‬
‫ﺍﻟﻌﺎﱄ ﻣﻦ ﺭﺃﺱ ﺍﻟﻌﻀﺪ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﺘﺮﻗﻮﺓ ﻭﻫﻨﺎﻙ ﻳﻠﺘﺤﻢ ﺑﺮﺑﺎﻁ ﻏﺸﺎﺋﻲ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻔﺼﻞ‪ .‬ﻭﻭﺗﺮ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ‬
‫ﺃﻗﻮﻯ ﻣﻦ ﻭﺗﺮ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ ﺃﻥ ﻭﺗﺮ ﺗﻠﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻏﺸﺎﺋﻴﹰﺎ ﳌﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺿﻌﻴﻔﹰﺎ ﻷﺟﻞ ﺭﻗﺘﻪ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﲢﺮﻳﻚ ﺗﻠﻚ ﺍﻟﻌﻀﻠﺔ ﻫﻮ ﺗﻘﺮﻳﺐ ﺍﻟﻌﻀﺪ ﻣﻦ ﺍﻟﺼﺪﺭ ﻣﻊ ﺍﺷﺘﺮﺍﻙ ﻭﺫﻟﻚ ﺃﺳﻬﻞ ﻣﻦ ﲢﺮﻳﻚ ﻫﺬﻩ‪ ،‬ﻭﻫﻮ‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﻌﻀﺪ ﻣﻦ ﺍﻟﺼﺪﺭ ﻣﻊ ﺍﺳﺘﺮﻓﺎﻉ‪ .‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﻭﺗﺮﻫﺎ ﻳﺄﰐ ﻃﺮﻑ ﺍﻟﻌﻀﺪ ﻣﻦ ﻓﻮﻕ ﻭﺍﻟﻌﻀﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻫﻲ ﺃﻋﻈﻢ‬
‫ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻭﺗﺒﺘﺪﺉ ﻟﻴﻔﻬﺎ ﻣﻦ ﲨﻴﻊ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻭﳝﺮ ﺍﳉﺰﺀ ﺍﻷﻋﻠﻰ ﻣﻦ ﻟﻴﻔﻬﺎ ﻋﺮﺿﹰﺎ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﻜﺘﻒ ﻷﻥ ﻣﻨﺸﺄﻩ‬
‫ﻋﻠﻰ ﳏﺎﺫﺍﺗﻪ ﺃﻭ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﳝﺮ ﺍﳉﺰﺀ ﺍﻷﺳﻔﻞ ﻣﻨﻪ ﺇﱃ ﻫﻨﺎﻙ ﺻﺎﻋﺪﹰﺍ ﻋﻠﻰ ﺗﻮﺭﻳﺐ ﻷﻥ ﻣﻨﺸﺄﻩ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ‬
‫ﺃﺳﺎﻓﻞ ﺍﻟﻘﺺ ﻓﻴﻜﻮﻥ ﻃﺮﻳﻘﻪ ﺇﱃ ﺍﻟﻜﺘﻒ‪ ،‬ﻟﺬﻟﻚ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺃﻥ ﻟﻸﻭﻝ ﺃﻥ ﻳﻀﻊ ﺃﻥ ﻫﺬﻩ ﻋﻀﻠﺘﺎﻥ ﻻ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‬
 ‫ﻭﺫﻟﻚ ﻷﺟﻞ ﺍﺧﺘﻼﻑ ﺍﳌﺬﻛﻮﺭ ﰲ ﻟﻴﻔﻬﺎ ﺃﻭ ﻟﻴﻒ ﺟﺰﺋﻬﺎ ﺍﻟﺴﺎﻓﻞ ﺷﺪﻳﺪ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻴﻒ ﺟﺰﺋﻬﺎ ﺍﻟﻌﺎﱄ ﻭﻛﻼ ﺍﳉﺰﺃﻳﻦ‬
‫ﻛﺒﲑﺍﻥ ﻟﻜﻦ ﺍﻟﻌﺎﱄ ﺃﻛﱪ ﻛﺜﲑﹰﺍ ﺇﺫ ﺍﻟﺜﺪﻱ ﻣﻮﺿﻮﻉ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻷﻧﻪ ﰲ ﻃﺮﻳﻖ ﺳﻠﻮﻛﻬﺎ‪ .‬ﻭﺍﳉﺰﺀ ﺍﻟﻠﺤﻤﻲ ﻣﻦ ﺍﻹﺑﻂ‬
‫ﺍﻟﺬﻱ ﰲ ﻣﻘﺪﻡ ﺍﻟﺼﺪﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻪ‪ ،‬ﻭﺃﻛﺜﺮ ﺫﻟﻚ ﻣﻦ ﺍﳉﺰﺀ ﺍﻟﺴﺎﻓﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ‬
‫ﺍﻹﺑﻂ ﳌﺎ ﻛﺎﻥ ﺟﺬﺏ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﻌﻀﻠﺔ ﻟﻠﻌﻀﺪ ﺣﻴﻨﺌﺬٍ ﻗﻮﻳﹰﺎ ﺇﺫ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳉﺬﺏ ﻣﻌﺘﻤﺪﹰﺍ ﻋﻠﻰ ﻋﻈﻢ ﻷﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ‬
‫ﺟﺬﺑﹰﺎ ﺇﱃ ﺍﳌﻨﺸﺄ ﺑﻞ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﺰﺍﻭﻳﺔ ﺍﳌﻨﻔﺮﺟﺔ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﻮﺫ ﻫﺬﺍ ﺍﳉﺰﺀ ﺇﱃ ﺍﻟﻜﺘﻒ ﻋﻠﻰ ﻭﺟﻪ ﳚﺬﺏ‬
‫ﻋﻨﻪ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻹﺑﻂ‪ .‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﺍﳉﺰﺁﻥ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﻋﻀﻠﺘﲔ ﻓﺈﻥ ﺍﻟﻮﺗﺮ ﺍﳉﺎﺫﺏ ﻣﻨﻬﻤﺎ ﻭﺍﺣﺪ ﻭﻫﻮ‬
‫ﻭﺗﺮ ﺩﻗﻴﻖ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺟﺮﻡ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻭﻣﻊ ﺫﻟﻚ ﻓﻠﺤﻤﻴﺘﻪ ﻗﻠﻴﻠﺔ ﻭ ﺇﳕﺎ ﺧﻠﻖ ﻛﺬﻟﻚ ﻟﻴﻜﻮﻥ ﻣﻊ ﺩﻗﺘﻪ ﺷﺪﻳﺪ‬
‫ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﺩﻗﻴﻘﹰﺎ ﻟﺌﻼ ﻳﺜﻘﻞ ﻃﺮﻑ ﺍﻟﻌﻀﺪ ﻭﻳﻐﻠﻈﻪ‪ ،‬ﻭﺍﺗﺼﺎﻝ ﻫﺬﺍ ﺍﻟﻮﺗﺮ ﻫﻮ ﺑﺄﺳﻔﻞ ﻣﻘﺪﻡ ﺍﻟﻌﻀﺪ ﻓﺈﺫﺍ‬
‫ﻼ ﻷﻥ ﻟﻴﻒ ﻫﺬﺍ ﺍﳉﺰﺀ ﻳﺮﺗﻔﻊ ﺑﻌﻀﻪ ﻋﻦ ﻃﺮﻑ‬ ‫ﺗﺸﻨﺞ ﺟﺰﺅﻫﺎ ﺍﻟﻌﺎﱄ ﺃﻗﺒﻞ ﺑﺎﻟﻌﻀﺪ ﳓﻮ ﺍﻟﺼﺪﺭ ﺭﺍﻓﻌﹰﺎ ﻟﻪ ﺇﱃ ﻓﻮﻕ ﻗﻠﻴ ﹰ‬
‫ﺍﻟﻌﻀﺪ ﻓﺈﺫﺍ ﺗﺸﻨﺞ ﺟﺰﺅﻫﺎ ﺍﻷﺳﻔﻞ ﺃﻗﺒﻞ ﺍﻟﻌﻀﺪ ﳓﻮ ﺍﻟﺼﺪﺭ ﺧﺎﻓﻀﹰﺎ ﻟﻪ ﻷﻥ ﺟﺬﺏ ﻫﺬﺍ ﺍﳉﺰﺀ ﻳﻜﻮﻥ ﻋﻠﻰ ﺗﺄﺭﻳﺐ ﻛﻤﺎ‬
‫ﻫﻮ ﻭﺿﻊ ﻟﻴﻪ ﻓﺈﺫﺍ ﺗﺸﻨﺞ ﺍﳉﺰﺁﻥ ﻣﻌﹰﺎ ﺃﻗﺒﻼ ﺑﺎﻟﻌﻀﺪ ﳓﻮ ﺍﻟﺼﺪﺭ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺘﻪ ﻣﻦ ﻏﲑ ﺭﻓﻊ ﻭﻻ ﺧﻔﺾ ﻷﻥ ﻣﺎ ﻳﻘﺘﻀﻴﻪ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳉﺰﺃﻳﻦ ﻣﻦ ﺫﻟﻚ ﻳﺒﻄﻠﻪ ﺍﳉﺰﺀ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﳕﺎ ﺗﺘﻜﺎﻓﺄ ﺍﻟﻘﻮﺗﺎﻥ ﰲ ﺫﻟﻚ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﺃﻭﱃ ﺑﺴﺒﺐ ﻛﻮﻥ‬
‫ﺍﳉﺰﺀ ﺍﻟﻌﺎﱄ ﺃﻛﱪ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﳉﺰﺀ ﻭﺇﻥ ﻛﺎﻥ ﺍﻛﱪ ﻓﻠﻴﺲ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻪ ﺫﺍﻫﺒﹰﺎ ﺇﱃ ﺭﺃﺱ ﺍﻟﻌﻀﺪ ﰲ ﺃﻋﻼﻩ ﺑﻞ ﺑﻌﻀﻪ‬
‫ﻳﻜﻮﻥ ﺃﺳﻔﻞ ﻣﻦ ﳏﺎﺫﺍﺓ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻭﻫﻮ ﻣﺎ ﻗﺮﺏ ﻣﻦ ﺍﳉﺰﺀ ﺍﻟﺴﺎﻓﻞ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻋﻀﻠﱵ ﺍﳋﺎﺻﺮﺓ ﺍﶈﺮﻛﺘﲔ ﻟﻠﺼﺪﺭ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻀﻠﺘﺎﻥ ﺗﺄﺗﻴﺎﻥ ﻣﻦ ﻧﺎﺣﻴﺔ‬
‫ﺍﳋﺎﺻﺮﺓ ﺗﺘﺼﻼﻥ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ ﻭﲬﺲ ﻋﻀﻼﺕ ﻣﻨﺸﺆﻫﺎ ﻣﻦ ﻋﻈﻢ ﺍﻟﻜﺘﻒ ﻋﻀﻠﺔ ﻣﻨﻬﺎ ﻣﻨﺸﺆﻫﺎ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﺃﻣﺎ ﺍﻷﻭﱃ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﻌﻀﻠﺘﲔ ﻓﻬﻲ ﺃﻏﻠﻆ ﻭﺃﻃﻮﻝ ﻣﻦ ﲨﻴﻊ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻛﺔ ﻟﻌﻈﻢ ﺍﻟﻌﻀﺪ ﻭﻣﻨﺸﺆﻫﺎ ﻣﻦ ﺍﻟﻔﻘﺎﺭ ﺍﻟﺬﻱ‬
‫ﻳﺘﺼﻞ ﻬﺑﺎ ﺃﺿﻼﻉ ﺍﳋﻠﻒ ﻭ ﻳﻠﺘﺤﻢ ﻋﻠﻰ ﻋﻀﻞ ﺍﻟﺼﺪﺭ ﺻﺎﻋﺪﺓ ﺣﱴ ﺗﻠﺘﺤﻢ ﺃﻳﻀﹰﺎ ﺑﻘﺎﻋﺪﺓ ﺍﻟﻜﺘﻒ ﰒ ﲤﺘﺪ ﺇﱃ ﻗﺪﺍﻡ ﻋﻠﻰ‬
‫ﺗﺄﺭﻳﺐ ﻳﺴﲑ ﻣﻠﺘﺤﻤﺔ ﻣﺴﺎﻓﺔ ﻣﺎ ﻋﻠﻰ ﺍﻟﻌﻀﻞ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﺍﻟﻀﻠﻊ ﺍﳌﻨﺨﻔﺾ ﻣﻦ ﺃﺿﻼﻉ ﺍﻟﻜﺘﻒ ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﳏﺎﺫﺍﺓ‬
‫ﺍﻹﺑﻂ ﺻﻌﺪﺕ ﺇﱃ ﻋﻈﻢ ﺍﻟﻌﻀﺪ ﻭﺍﻟﺘﺤﻤﺖ ﺑﻪ ﺑﻮﺗﺮ ﻗﻮﻱ ﺟﺪﹰﺍ ﺇﱃ ﺍﻟﻌﺮﺽ ﻣﺎ ﻫﻮ ﻭﺍﻟﺘﺤﺎﻣﻬﺎ ﺑﻪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺪﺍﺧﻠﺔ ﻣﻦ‬
‫ﻭﺗﺮ ﺍﻟﻌﻀﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺼﺎﻋﺪﺓ ﺍﻟﱵ ﺗﻘﺪﻡ ﺫﻛﺮﻫﺎ ﻭﻫﻲ ﺇﺣﺪﻯ ﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﺍﻟﺜﻼﺙ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺗﻠﺘﺤﻢ ﺑﻌﻀﻠﺘﲔ‪:‬‬
‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﻣﻮﺿﻮﻋﺔ ﻓﻮﻗﻬﺎ ﰲ ﻧﻔﺲ ﺍﻹﺑﻂ‪.‬‬
‫ﻭﺍﻷﺧﺮﻯ ﺗﺒﻠﻎ ﺇﱃ ﻣﻔﺼﻞ ﺍﳌﺮﻓﻖ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺸﻨﺠﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺟﺬﺑﺖ ﺍﻟﻌﻀﺪ ﺇﱃ ﺟﻬﺔ ﺿﻠﻮﻉ ﺍﳋﻠﻒ‪ ،‬ﻻﻥ ﺗﺸﻨﺠﻬﺎ ﻳﻜﻮﻥ ﺇﱃ ﻫﻨﺎﻙ‪ ،‬ﻭﺇﳕﺎ ﺧﻠﻘﺖ ﻋﻈﻴﻤﺔ‬
‫ﻷﻥ ﲢﺮﻳﻚ ﺍﳌﺴﺘﻄﻴﻞ ﻣﻦ ﻃﺮﻑ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻋﺴﺮ ﺟﺪﹰﺍ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻀﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﻋﻨﺪ ﻣﺒﺪﺋﻬﺎ ﺭﻗﻴﻘﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﺗﺰﺩﺍﺩ ﻏﻠﻈﹰﺎ ﻛﻠﻤﺎ ﺍﺭﺗﻔﻌﺖ ﻭﻣﺒﺪﺅﻫﺎ ﻣﻦ ﺍﻷﻏﺸﻴﺔ ﺍﻟﱵ ﲢﺖ ﺍﳉﻠﺪ‬
‫ﺍﻟﺬﻱ ﻋﻠﻰ ﻋﻈﻢ ﺍﳋﺎﺻﺮﺓ‪ .‬ﻓﻠﺬﻟﻚ ﻭﻟﺮﻗﺘﻬﺎ ﻫﻨﺎﻙ ﺟﻬﻠﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﳌﺸﺮﺣﲔ‪ ،‬ﻷﻬﻧﺎ ﺗﻨﻜﺸﻂ ﻣﻊ ﺍﳉﻠﺪ ﻋﻨﺪ ﺍﻟﺴﻠﺦ ﻓﻼ‬
‫ﻳﻈﻬﺮ ﳍﻢ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺍﻹﺑﻂ ﺍﺯﺩﺍﺩﺕ ﻏﻠﻈﹰﺎ ﻛﺜﲑﹰﺍ ﺣﱴ ﺗﺮﻯ ﻫﻨﺎﻙ ﻋﻀﻠﺔ ﻇﺎﻫﺮﺓ ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﻭﺗﺮ ﻏﺸﺎﺋﻲ‪ .‬ﻭﻫﺬﻩ ﺗﻔﻌﻞ‬
‫ﻓﻌﻞ ﺍﻷﻭﱃ ﻷﻥ ﻣﺒﺪﺃ ﻫﺬﻩ ﺃﻣﻴﻞ ﺇﱃ ﻗﺪﺍﻡ ﻣﻦ ﺗﻠﻚ‪ .‬ﻭﺗﺘﺼﻞ ﺑﻄﺮﻑ ﺍﻟﻌﻀﺪ ﻓﺈﺫﺍ ﺟﺬﺑﺖ ﺑﺘﺸﻨﺠﻬﺎ ﺭﺃﺱ ﺍﻟﻌﻀﻞ ﺇﱃ ﻗﺪﺍﻡ‬
‫ﻣﺎﻝ ﻣﺎ ﻓﻴﻪ ﺇﱃ ﺧﻠﻒ‪ ،‬ﻭﺇﳕﺎ ﱂ ﲢﺘﺞ ﻫﺬﻩ ﻋﻨﺪ ﻣﺒﺪﺋﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺼﻠﺔ ﺑﻌﻈﻢ ﻷﻬﻧﺎ ﻟﻄﻮﳍﺎ ﺗﻜﺜﺮ ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ ﺗﺘﺼﻞ ﻬﺑﺎ‬
‫ﻣﻦ ﺍﻷﻏﺸﻴﺔ ﻭﳓﻮﻫﺎ ﻓﻴﻘﻮﻡ ﺫﻟﻚ ﳍﺎ ﻣﻘﺎﻡ ﺍﻟﻌﻈﻢ ﻟﻮ ﻛﺎﻧﺖ ﻗﺼﲑﺓ‪ ،‬ﻭﺳﺒﺐ ﺍﺧﺘﺼﺎﺹ ﻫﺬﻩ ﺑﺬﻟﻚ ﺃﻬﻧﺎ ﻣﻊ ﻋﻈﻤﻬﺎ ﻻ‬
‫ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻗﻮﻳﺔ ﺟﺪﹰﺍ ﻷﻬﻧﺎ ﻳﻘﺼﺪ ﻣﻨﻬﺎ ﻓﻌﻞ ﻣﺴﺘﻘﻞ ﺑﻞ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﻴﻨﺔ ﻟﻠﻤﺬﻛﻮﺭﺓ ﻗﺒﻠﻬﺎ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
 ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺑﺎﻗﻲ ﻋﻀﻼﺕ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﲬﺲ ﻋﻀﻼﺕ ﻣﻨﺸﺆﻫﺎ ﻣﻦ ﻋﻈﻢ‬
‫ﺍﻟﻜﺘﻒ ﻋﻀﻠﺔ ﻣﻨﻬﺎ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﻋﻈﻢ ﺍﻟﻜﺘﻒ ﻋﻠﻰ ﻇﻬﺮﻩ ﻋﻈﻢ ﻣﺜﻠﺚ ﻓﺈﺫﺍ ﱂ ﳝﺘﻞ ﺟﺎﻧﺒﺎﻩ ﳊﻤﺎﹰ‪ ،‬ﻭﱂ ﳜﺘﻒ ﺑﻌﻈﻢ ﺍﻟﻜﺘﻒ ﳊﻢ‪ ،‬ﱂ‬
‫ﳝﻜﻦ ﺗﺴﻄﺢ ﻇﺎﻫﺮ ﺍﻟﺒﺪﻥ ﻫﻨﺎﻙ ﻣﺴﺘﺤﺴﻨﹰﺎ ﻭﻛﺎﻥ ﻧﺘﻮﺀ ﺍﳉﻠﺪ ﻳﻌﺪﻩ ﻟﻠﺘﻀﺮﺭ ﺑﺎﳌﻼﻗﻴﺎﺕ‪ ،‬ﻭﳊﻢ ﺍﻟﻌﻀﻞ ﺃﻭﱃ ﺑﺬﻟﻚ ﻷﻧﻪ‬
‫ﻣﻊ ﻧﻔﻌﻪ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﻳﻔﻴﺪ ﰲ ﲢﺮﻳﻚ ﺍﻟﻌﻀﺪ ﻓﻠﺬﻟﻚ ﺧﻠﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﲬﺲ ﻋﻀﻼﺕ ﻛﺒﺎﺭ ﺫﻭﺍﺕ ﺃﻭ ﺗﺎﺭ ﻋﺮﺍﺽ‬
‫ﻗﻮﻳﺔ ﻛﻠﻬﺎ ﺗﻠﺘﺤﻢ ﺑﻌﻈﻢ ﺍﻟﻌﻀﺪ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺑﻌﻀﻬﺎ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻌﻈﻢ ﺍﻟﺪﺭﻗﻲ ﺍﳌﺜﻠﺚ ﻭﺍﻟﻀﻠﻊ ﺍﻟﻌﺎﱄ ﻣﻦ ﻋﻈﻢ‬
‫ﺍﻟﻜﺘﻒ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻓﻴﻤﺎ ﺑﲔ ﺫﻟﻚ ﺍﳌﺜﻠﺚ‪ ،‬ﻭﺑﲔ ﺍﻟﻀﻠﻊ ﺍﻟﺴﺎﻓﻞ ﻣﻦ ﻋﻈﻢ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﰲ ﻏﲑ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ‪،‬‬
‫ﻭﺍﻷﻭﱃ ﻣﻦ ﻫﺬﻩ ﺍﳋﻤﺲ ﺗﻨﺸﺄ ﻣﻦ ﺍﻟﻀﻠﻊ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻟﻜﺘﻒ ﻭﲤﻸ ﻣﺎ ﺑﲔ ﻫﺬﺍ ﺍﻟﻀﻠﻊ ﻭﺑﲔ ﺍﳌﺜﻠﺚ ﺍﻟﺬﻱ ﻋﻠﻰ ﻇﻬﺮ‬
‫ﺍﻟﻜﺘﻒ ﻭﻳﻨﻔﺬ ﺇﱃ ﺍﳉﺰﺀ ﺍﻷﻋﻠﻰ ﻣﻦ ﺭﺃﺱ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﻣﺎﻧﺔ ﺍﻟﻮﺣﺸﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﻧﻘﺮﺓ ﺍﻟﻜﺘﻒ ﻭﺗﺘﺼﻞ ﻬﺑﺬﻩ‬
‫ﺍﻟﺮﻣﺎﻧﺔ ﻣﺎﺋﻠﺔ ﻳﺴﲑﹰﺍ ﺇﱃ ﺍﻷﻧﺴﻲ ﻭﻫﻲ ﺗﺒﻌﺪ ﺍﻟﻌﻀﺪ ﻋﻦ ﺍﻟﺼﺪﺭ ﻣﻊ ﻣﻴﻞ ﺇﱃ ﺍﻷﻧﺴﻲ ﻷﻬﻧﺎ ﺇﺫﺍ ﺗﺸﻨﺠﺖ ﺟﺬﺑﺘﻪ ﺇﱃ ﻓﻮﻕ‪،‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺗﺸﻨﺠﻬﺎ ﻳﻜﻮﻥ ﺇﱃ ﻇﻬﺮ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﻫﻮ ﻓﻮﻕ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﲤﻴﻠﻪ ﺇﱃ ﺍﻷﻧﺴﻲ ﻷﻥ ﺟﻬﺘﻪ ﺍﳌﻮ ﺿﻊ ﺍﻟﺬﻱ‬
‫ﻳﺸﻐﻠﻪ ﳊﻤﻬﺎ ﻫﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﻮﺿﻊ ﺍﺗﺼﺎﳍﺎ ﺑﺎﻟﻌﻀﺪ ﺃﻧﺴﻲ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﳋﻤﺲ ﲤﻸ ﻣﺎ ﺑﲔ ﺍﻟﻌﻈﻢ ﺍﳌﺜﻠﺚ ﻭﺑﲔ ﺍﻟﻀﻠﻊ ﺍﻷﺳﻔﻞ ﻣﻦ ﺃﺿﻼﻉ ﻋﻈﻢ ﺍﻟﻜﺘﻒ‪ .‬ﻭﺗﺘﺼﻞ ﺑﺮﺃﺱ‬
‫ﺍﻟﻌﻀﺪ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ ﺟﺪﹰﺍ ﻓﻴﺒﻌﺪﻩ ﻋﻦ ﺍﻟﺼﺪﺭ ﻣﻊ ﻣﻴﻞ ﺇﱃ ﺍﻟﻮﺣﺸﻲ ﺇﻣﺎ ﺑﺘﺒﻌﻴﺪﻫﺎ ﻟﻪ ﻋﻦ ﺍﻟﺼﺪﺭ ﻓﻸﻬﻧﺎ ﺗﺮﻓﻌﻪ ﺇﱃ‬
‫ﻓﻮﻕ‪ ،‬ﻭﻷﻬﻧﺎ ﺗﺘﺸﻨﺞ ﺇﱃ ﻇﻬﺮ ﺍﻟﻜﺘﻒ ﻭﻫﻮ ﺃﻋﻠﻰ ﻣﻦ ﺭﺃﺱ ﺍﻟﻌﻀﺪ ﻭﺇﻣﺎ ﲤﻴﻴﻠﻬﺎ ﻟﻪ ﺇﱃ ﺍﻟﻮﺣﺸﻲ ﻓﻸﻥ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ‬
‫ﻳﺸﻐﻠﻪ ﻭﺣﺸﻲ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺭﺃﺱ ﺍﻟﻌﻀﺪ ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﺸﻴﺦ ﻣﻨﺸﺄ ﻫﺬﻩ ﻣﻦ ﺍﻟﻀﻠﻊ ﺍﻷﻋﻠﻰ ﻣﻦ ﺃﺿﻼﻉ ﺍﻟﻜﺘﻒ‪.‬‬
‫ﻭﺃﻇﻦ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﺃﻧﻪ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﻔﻠﻴﺔ ﻣﻦ ﻇﻬﺮ ﺍﻟﻜﺘﻒ‪.‬‬
‫ﻭﺍﻟﻌﻀﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﳋﻤﺲ ﻣﺸﺘﺒﻜﺔ ﻬﺑﺬﻩ ﺣﱴ ﻳﻈﻦ ﺃﻬﻧﺎ ﺟﺰﺀ ﻣﻨﻬﺎ ﻭﻫﻲ ﺗﻔﻌﻞ ﻫﺬﻩ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﺸﻴﺦ ﻣﻨﺸﺄﻫﺎ ﻣﻦ‬
‫ﺍﻟﻀﻠﻊ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻟﻜﺘﻒ ﺃﻳﻀﹰﺎ ﻭﺃﻇﻦ ﺃﻧﻪ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﻟﻀﻠﻊ ﺍﳌﻨﺨﻔﺾ ﻣﻦ ﺃﺿﻼﻉ ﺍﻟﻜﺘﻒ ﻣﻦ ﺩﻭﻥ ﻧﺼﻔﻪ‬
‫ﻭﻭﺗﺮﻫﺎ ﻳﺘﺼﻞ ﺑﺎﻷﺟﺰﺍﺀ ﺍﻟﻮﺣﺸﻴﺔ ﺑﺎﳊﻘﻴﻘﺔ ﻣﻦ ﻋﻈﻢ ﺍﻟﻌﻀﺪ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﲤﻴﻴﻠﻬﺎ ﻟﻪ ﺇﱃ ﺍﻟﻮﺣﺸﻲ ﺃﻛﱪ ﻭﻫﻲ ﺃﺻﻐﺮ ﻣﻦ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﺍﻟﻌﻀﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺍﳋﻤﺲ ﲢﺸﻮ ﺗﻘﻌﲑ ﺍﻟﻜﺘﻒ ﻭﻭﺗﺮﻫﺎ ﻗﻮﻱ ﻋﺮﻳﺾ ﺟﺪﹰﺍ‪.‬‬

‫ﻭﺍﻟﻌﻀﻠﺔ ﺍﳋﺎﻣﺴﺔ ﺗﻨﺸﺄ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﻔﻠﻴﺔ ﻣﻦ ﺍﻟﻀﻠﻊ ﺍﳌﻨﺨﻔﺾ ﻣﻦ ﺃﺿﻼﻉ ﺍﻟﻜﺘﻒ ﻭﺗﻠﺘﺤﻢ ﺑﺎﻟﻌﻀﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ‬
‫ﻼ ﻭﺫﻟﻚ ﰲ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻷﻧﺴﻴﺔ ﻣﻦ ﺍﻟﻌﻀﺪ ﻓﻬﺬﻩ ﻋﻀﻼﺕ‬
‫ﺍﻟﺼﺎﻋﺪﺓ ﻣﻦ ﺍﻟﻔﻘﺎﺭ ﺍﻟﺬﻱ ﻋﻨﺪ ﺃﺿﻼﻉ ﺍﳋﻠﻒ ﺍﻟﺘﺤﺎﻣﹰﺎ ﻃﻮﻳ ﹰ‬
‫ﲢﺮﻙ ﻋﻈﻢ ﺍﻟﻌﻀﺪ ﻋﻨﺪ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻭﻟﻪ ﻋﻀﻠﺔ ﺃﺧﺮﻯ ﺫﺍﺕ ﺭﺃﺳﲔ‪ .‬ﻓﻴﻜﻮﻥ ﲨﻠﺔ ﻋﻀﻠﻪ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻋﻀﻠﺔ ﺳﻮﻯ‬
‫ﺍﻟﻌﻀﻠﺔ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﺯﺍﺩﻫﺎ ﺑﻌﻀﻬﻢ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺣﺮﻛﺔ ﺍﻟﺴﺎﻋﺪ ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﻗﻮﻝ ﻛﻠﻲّ ﰲ ﺍﻟﻌﻀﻞ‬
‫ﺍﶈﺮﻛﺔ ﻟﻠﺴﺎﻋﺪ ﻗﺒﻀﹰﺎ ﻭﺑﺴﻄﹰﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻛﺔ ﻟﻠﺴﺎﻋﺪ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ ﻓﺎﻟﺒﺎﺳﻄﺔ ﺯﻭﺝ‬
‫ﺃﺣﺪ ﻓﺮﺩﻳﻪ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﻋﻠﻤﺖ ﻣﻦ ﻛﻼﻣﻨﺎ ﰲ ﺍﻟﻌﻈﺎﻡ ﺃﻥ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻟﻪ ﺣﺮﻛﺔ ﺍﻧﻘﺒﺎﺽ ﻭﺍﻧﺒﺴﺎﻁ ﻭﺣﺮﻛﺔ ﺍﻧﻜﺒﺎﺏ ﻭﺍﻧﺒﻄﺎﺡ‪ .‬ﻭﻫﺬﻩ‬
‫ﺍﳊﺮﻛﺎﺕ ﺇﺭﺍﺩﻳﺔ ﺇﳕﺎ ﺗﺘﻢ ﺑﺎﻟﻌﻀﻞ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﳍﺬﺍ ﺍﳌﻔﺼﻞ ﻋﻀﻼﺕ ﲢﺮﻛﻪ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ﻣﻦ ﻫﺬﻩ ﺍﳊﺮﻛﺔ‪،‬‬
 ‫ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﶈﺮﻛﺔ ﻗﺒﻀﹰﺎ ﻭﺑﺴﻄﹰﺎ ﻣﻮﺿﻮﻋﺔ ﻋﻠﻰ ﺍﻟﻌﻀﺪ ﺣﱴ ﻳﻜﻮﻥ ﻗﺒﻀﻬﺎ ﲜﺬﺏ ﺍﻟﺴﺎﻋﺪ ﺇﱃ ﻣﻘﺎﺭﺑﺘﻪ ﻭﺑﺴﻄﻬﺎ‬
‫ﲜﺬﺑﻪ ﺇﱃ ﻣﺒﺎﻋﺪﺓ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﺒﻘﻰ ﻣﻨﺒﺴﻄﹰﺎ‪.‬‬
‫ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺎﺗﲔ ﺍﳊﺮﻛﺘﲔ ﻋﻀﻠﺘﺎﻥ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻟﻮ ﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﻟﻜﺎﻧﺖ ﺗﻠﻚ‬
‫ﺍﻟﻌﻀﻠﺔ ﺇﻣﺎ ﺃﻥ ﺗﻮﺿﻊ ﰲ ﺟﺎﻧﺐ ﻣﻦ ﺍﻟﻌﻀﺪ ﺃﻭ ﰲ ﻭﺳﻄﻪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻭﻝ ﻛﺎﻥ ﺍﳒﺬﺍﺏ ﺍﻟﺴﺎﻋﺪ ﺇﱃ ﺟﻬﺔ ﺫﻟﻚ ﺍﳉﺎﻧﺐ‬
‫ﺃﻛﺜﺮ ﻓﻼ ﻳﻜﻮﻥ ﺍﻻﻧﻘﺒﺎﺽ ﺃﻭ ﺍﻻﻧﺒﺴﺎﻁ ﻣﺴﺘﻮﻳﹰﺎ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻳﻜﻮﻥ ﺛﺒﺎﺕ ﺍﻟﺴﺎﻋﺪ ﺇﱃ ﺟﻬﺔ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﺃﻛﺜﺮ ﻓﻼ ﻳﻜﻮﻥ‬
‫ﺍﻻﻧﻘﺒﺎﺽ ﺃﻭ ﺍﻻﻧﺒﺴﺎﻁ ﺣﻴﻨﺌﺬٍ ﻋﻠﻰ ﺗﻠﻚ ﺍﳍﻴﺌﺔ ﻏﲑ ﻗﻮﻯ‪ .‬ﺇﺫ ﺗﻠﻚ ﺍﻟﻌﻀﻠﺔ ﻻ ﺗﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﻣﺎﻧﻌﺔ ﻣﻦ ﺣﺮﻛﺔ ﺍﻟﺴﺎﻋﺪ ﺇﱃ‬
‫ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ﻣﻨﻌﹰﺎ ﻗﻮﻳﹰﺎ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ﻛﺎﻥ ﺛﺒﺎﺕ ﺍﻟﺴﺎﻋﺪ ﺣﻴﻨﺌﺬٍ ﻋﻨﺪ ﺍﻧﻘﺒﺎﺿﻪ ﺃﻭ ﺍﻧﺒﺴﺎﻃﻪ ﻋﻠﻰ ﻫﻴﺌﺘﻪ ﺿﻌﻴﻔﹰﺎ ﻷﻥ‬
‫ﺍﳉﺬﺏ ﺍﶈﺎﺫﻱ ﻟﻠﻮﺳﻂ ﰲ ﺍﻟﻘﺮﺏ ﺃﻭ ﺍﻟﺒﻌﺪ ﻏﲑ ﺷﺪﻳﺪ ﺍﳌﻨﻊ ﻟﻠﻤﻴﻞ ﺇﱃ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﺣﺮﻛﺔ‬
‫ﻋﻀﻠﺘﺎﻥ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﲢﺮﻳﻚ ﻛﻞ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺗﻮﺭﻳﺐ ﺇﺫ ﺍﳌﺴﺘﻘﻴﻢ ﻻ ﳝﻨﻊ ﺍﳌﻴﻞ ﺇﱃ ﺍﳉﺎﻧﺒﲔ ﻣﻨﻌﹰﺎ ﻗﻮﻳﺎﹰ‪ ،‬ﻭﳚﺐ ﺃﻥ‬
‫ﻼ ﲤﻴﻞ ﺇﱃ‬‫ﺗﻜﻮﻥ ﺍﳉﻬﺔ ﺍﻟﱵ ﺇﻟﻴﻬﺎ ﻣﻴﻞ ﺗﻮﺭﻳﺐ ﻛﻞ ﻋﻀﻠﺔ ﻣﻀﺎﺩﺓ ﳉﻬﺔ ﺗﻮﺭﻳﺐ ﻧﻈﲑﻬﺗﺎ ﻓﺘﻜﻮﻥ ﺇﺣﺪﻯ ﺍﻟﻘﺎﺑﻀﺘﲔ ﻣﺜ ﹰ‬
‫ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﲤﻴﻞ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ ﻟﻴﻜﻮﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﻴﻠﲔ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﺍﻵﺧﺮ ﻣﺘﻘﺎﻭﻣﺎﻥ ﻭﻳﺒﻘﻰ‬
‫ﺍﻟﺴﺎﻋﺪ ﺣﻴﻨﺌﺬٍ ﻣﺴﺘﻘﻴﻤﹰﺎ ﰲ ﺍﻧﻘﺒﺎﺿﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻧﺒﺴﺎﻃﻪ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻊ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺇﱃ‬
‫ﺟﺎﻧﺐ ﻣﻦ ﺍﻟﻌﻀﺪ ﻳﻜﻮﻥ ﺛﺒﺎﺕ ﺍﻟﺴﺎﻋﺪ ﻋﻠﻰ ﺣﺎﻟﻪ ﰲ ﺍﻻﻧﻘﺒﺎﺽ ﻭﺍﻻﻧﺒﺴﺎﻁ ﺃﻗﻮﻯ ﻷﻥ ﺗﻌﺜﺮ ﺍﳌﻴﻞ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺍﳉﺎﻧﺒﲔ‬
‫ﺃﻛﱪ ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻛﻠﻬﺎ ﻣﺘﺼﻠﺔ ﺑﻌﻈﺎﻡ ﺍﻟﺴﺎﻋﺪ ﻭﺇﻻ ﱂ ﳝﻜﻦ ﺟﺬﺑﻪ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﺗﺼﺎﻝ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺑﺎﻟﺰﻧﺪ ﺍﳌﺨﺎﻟﻒ ﳉﻬﺘﻬﺎ ﻟﻴﺘﺤﻘﻖ ﺍﳉﺬﺏ ﺍﳌﺆﺭﺏ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻊ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻣﺆﺭﺑﹰﺎ ﻋﻨﺪ‬
‫ﻃﺮﻓﻬﺎ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﺴﺎﻋﺪ‪ ،‬ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺍﻷﺭﺑﻊ ﲜﻤﻠﺘﻬﺎ ﳎﻠﻠﺔ ﻟﻠﻌﻀﺪ ﻟﺌﻼ ﻳﺒﻘﻰ ﺟﺰﺀ ﻏﲑ ﻣﺴﺘﻮﺭ‬
‫ﺑﺎﻟﻠﺤﻢ ﻭﻟﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﻫﺎ ﻫﻨﺎ ﺳﺆﺍﻝ ﻭﻫﻮ ﺃﻧﻪ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺣﺮﻛﺎﺕ ﻫﺬﺍ ﺍﳌﻔﺼﻞ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺣﺮﻛﺎﺕ ﻣﻔﺼﻞ ﺍﻟﻌﻀﺪ ﻣﻊ ﺍﻟﻜﺘﻒ ﺇﺫ ﰲ ﺃﻛﺜﺮ ﺍﻷﻣﺮ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳌﻔﺼﻞ ﺳﺎﻛﻨﺎﹰ‪ ،‬ﻭﺍﻟﻴﺪ ﻣﺘﺤﺮﻛﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻀﻼﺕ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﺃﻛﺜﺮ ﻋﺪﺩﹰﺍ ﻣﻦ ﻋﻀﻼﺕ ﻣﻔﺼﻞ ﺍﻟﻌﻀﺪ ﻣﻊ ﺍﻟﻜﺘﻒ ﻭﻻ ﺃﻗﻞ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻣﺴﺎﻭﻳﺔ ﳍﺎ‪.‬‬
‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ‪ .‬ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﻟﻌﻀﻼﺕ ﺇﻣﺎ ﺃﻥ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻜﺜﺮﺓ ﺑﺘﻜﺜﲑ ﺍﳊﺮﻛﺎﺕ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﳊﺮﻛﺎﺕ ﻣﺘﻜﺜﺮﺓ ﺑﺎﻟﻨﻮﻉ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺘﻜﺜﺮﺓ ﺑﺎﻟﻮﺟﻮﺩ ﻓﻘﻂ ﱂ ﻳﻠﺰﻡ ﺫﻟﻚ ﺇﺫ ﻗﺪ ﺗﻜﻮﻥ ﺑﻌﻀﻼﺕ‬
‫ﻗﻠﻴﻠﺔ ﺍﻟﻌﺪﺩ‪ ،‬ﺷﺪﻳﺪﺓ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺮﻛﺎﺗﻪ ﺗﻮﺟﺪ ﺃﻛﺜﺮ ﻣﻦ ﺣﺮﻛﺎﺕ ﻣﻔﺼﻞ ﺍﻟﻌﻀﺪ ﻣﻊ ﺍﻟﻜﺘﻒ‬
‫ﻓﺄﻧﻮﺍﻋﻬﺎ ﺃﻗﻞ ﻷﻥ ﺍﻟﻌﻀﺪ ﻟﻪ ﺃﻥ ﻳﺘﺤﺮﻙ ﺇﱃ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳉﻬﺎﺕ ﺍﻟﱵ ﺗﻌﺮﺽ ﻋﻠﻰ ﳏﻴﻂ ﻧﻘﺮﺓ ﺍﻟﻜﺘﻒ ﻭﻻ ﻛﺬﻟﻚ ﻫﺎ‬
‫ﻫﻨﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻣﻔﺼﻞ ﺍﻟﻌﻀﺪ ﻣﻊ ﺍﻟﻜﺘﻒ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﳊﻢ ﻛﺜﲑ ﻟﻴﻔﻲ ﻳﺴﺘﺮ ﻋﻈﻢ ﺍﻟﻜﺘﻒ ﻭﺣﺸﻮ ﺍﳋﻠﻞ ﺍﻟﻮﺍﻗﻊ‬
‫ﺑﲔ ﺍﳌﺜﻠﺚ ﻋﻠﻰ ﻇﻬﺮﻩ‪ ،‬ﻭﺑﲔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻀﻠﻌﲔ ﺍﳉﻨﺒﻴﲔ‪ ،‬ﻭﺫﻟﻚ ﻟﺌﻼ ﻳﺒﻘﻰ ﺗﺴﻄﻴﺢ ﺍﻟﻈﻬﺮ ﳐﺘ ﻼﹰ‪ ،‬ﻭﺃﻭﱃ ﺍﻟﻠﺤﻢ‬
‫ﺑﺬﻟﻚ ﳊﻢ ﺍﻟﻌﻀﻞ ﻷﻧﻪ ﻣﻊ ﻧﻘﺼﻪ ﰲ ﺫﻟﻚ ﻳﻨﻔﻊ ﰲ ﺣﺮﻛﺔ ﺍﻟﻌﻀﺪ ﲝﺴﻦ ﻭﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻀﻞ ﻫﻨﺎﻙ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻻ‬
‫ﻛﺬﻟﻚ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﻟﻮ ﻛﺎﻥ ﻫﺎ ﻫﻨﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻟﺜﻘﻞ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﻏﻠﻆ ﺟﺪﺍﹰ‪ ،‬ﻓﻜﺎﻥ ﲢﺮﻳﻜﻪ ﻋﺴﺮﹰﺍ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ‬

‫ﻫﻴﺌﺔ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﻬﺑﺎ ﺍﻧﻘﺒﺎﺽ ﺍﻟﺴﺎﻋﺪ ﻭﺍﻧﺒﺴﺎﻃﻪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍ ﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻓﺎﻟﺒﺎﺳﻄﺔ ﺯﻭﺝ ﺃﺣﺪ ﻓﺮﺩﻳﻪ‪ ...‬ﺇﱃ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺒﺎﻃﺤﺔ ﻟﻠﺴﺎﻋﺪ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﻘﺎﺑﺾ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋﹰﺎ ﻋﻠﻰ ﻣﻘﺪﻡ ﺍﻟﻌﻀﺪ‪ .‬ﻟﻴﻜﻮﻥ ﺟﺬﺑﻪ ﻟﻠﺴﺎﻋﺪ ﺇﱃ ﻣﻼﻗﺎﺗﻪ ﻓﻴﻜﻮﻥ‬
‫ﺫﻟﻚ ﺍﻻﳒﺬﺍﺏ ﺃﺳﻬﻞ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﻓﺮﺩﻳﻪ ﺁﺧﺬﹰﺍ ﻣﻦ ﺃﻧﺴﻲ ﻣﻘﺪﻡ ﺍﻟﻌﻀﺪ ﺇﱃ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﻛﻤﺎ ﻗﻠﻨﺎﻩ‪ .‬ﻭﻳﻜﻮﻥ‬
‫ﺍﻵﺧﺮ ﺁﺧﺬﹰﺍ ﻣﻦ ﻭﺣﺸﻲ ﻭﻣﻘﺪﻣﻪ ﺇﱃ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﺍﳉﺬﺏ ﻣﺆﺭﺑﹰﺎ ﻛﻤﺎ ﺃﻭ ﺣﻴﻨﺎﻩ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﺍﻷﻧﺴﻲ ﺃﻋﻈﻢ ﻭﺃﻗﻮﻯ‪ ،‬ﻷﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﻣﻴﻠﻪ ﺇﱃ ﺍﻟﻮﺣﺸﻲ ﻷﻥ ﺍﻟﻴﺪﻳﻦ ﻋﻨﺪ ﺍﻻﻧﻘﺒﺎﺽ ﺍﳌﺎﺋﻞ ﺇﱃ ﺍﻷﻧﺴﻲ‬
‫ﻳﻜﻮﻥ ﺇﺣﺪﺍﳘﺎ ﻣﻘﺒﻠﺔ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻭﺫﻟﻚ ﺃﺣﺴﻦ ﺃﻭ ﺿﺎﻋﻬﻤﺎ ﰲ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﲢﺮﻳﻚ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻜﺜﲑﺓ‬
‫ﺍﻟﻘﺎﺑﻀﺔ ﺗﺸﺎﻫﺪ ﳏﺘﻮﻳﺔ ﻋﻠﻰ ﻣﻘﺪﻡ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﻳﺒﺘﺪﺉ ﺃﻭ ﹰﻻ‪ :‬ﻣﻦ ﺍﻟﺰﻳﻖ ﺍﻟﻌﺎﱄ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻜﺘﻒ‪ ،‬ﻭﻣﻦ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﺸﺒﻴﻬﺔ‬
‫ﺑﺎﳌﻨﻘﺎﺭ‪ ،‬ﻭﺍﺗﺼﺎﳍﺎ ﺑﺎﻟﺰﻳﻖ ﺑﺮﺑﺎﻁ ﻗﻮﻱ ﻣﺴﺘﺪﻳﺮ‪ ،‬ﻭﺍﺗﺼﺎﳍﺎ ﺑﺎﻟﺰﻭﺍﺋﺪ ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﳌﻨﻘﺎﺭ ﺑﺮﺑﺎﻁ ﺩﻗﻴﻖ ﺷﺪﻳﺪ ﺍﻻﺳﺘﺪﺍﺭﺓ ﰒ ﺗﻜﺜﺮ‬
‫ﻓﻴﻬﺎ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻠﺤﻤﻴﺔ‪ ،‬ﻭﲤﺎﺱ ﺍﻟﻌﻀﺪ ﺇﱃ ﻧﺼﻔﻪ ﰒ ﺗﻌﻠﻮ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﺍﻵﺧﺮ ﺭﺍﻛﺒﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺍﳌﺮﻓﻖ ﺍﺗﺼﻠﺖ‬
‫ﺑﺎﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ‪ ،‬ﻓﺈﺫﺍ ﺗﺸﻨﺠﺖ ﺟﺬﺑﺖ ﺫﻟﻚ ﺍﻟﺰﻧﺪ ﺇﱃ ﻣﻘﺎﺭﺑﺔ ﺃﻧﺴﻲ ﻣﻘﺪﻡ ﺍﻟﻌﻀﺪ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻻﻧﻘﺒﺎﺽ‬
‫ﻣﺆﺭﺑﹰﺎ ﺇﱃ ﺍﻷﻧﺴﻲ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻠﺔ ﺍﻷﺧﺮﻯ ﻓﺘﺒﺘﺪﺃ ﻣﻦ ﺍﻟﻌﻀﺪ ﻭﺣﺪﻩ ﻷﻥ ﺟﺬﺏ ﺍﻷﻭﱃ ﳌﺎ ﺍﺣﺘﻴﺞ ﻓﻴﻪ ﺃﻥ ﺗﻜﻮﻥ ﺃﻗﻮﻯ‬
‫ﻛﺎﻧﺖ ﳏﺘﺎﺟﺔ ﺇﱃ ﻣﺎ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ﺃﻛﺜﺮ ﻭﺍﺑﺘﺪﺍﺅﻫﺎ ﻣﻦ ﺧﻠﻒ ﺭﺃﺱ ﺍﻟﻌﻀﺪ‪ .‬ﻭﻣﻦ ﻫﻨﺎﻙ ﲤﺘﺪ ﰲ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﻮﺣﺸﻲ ﻭﺗﺼﲑ ﺑﺘﺄﺭﻳﺐ ﺇﱃ ﻗﺪﺍﻡ ﻭﺗﻠﺘﺤﻢ ﺑﺎﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﺁﺧﺬﺓ ﲢﺖ ﺍﻟﻌﻀﻠﺔ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﻫﺬﻩ ﻟﻮ‬
‫ﺟﻌﻠﺖ ﻣﻦ ﻓﻮﻕ ﻟﻜﺎﻧﺖ ﻣﻌﺮﺿﺔ ﻟﻼﻧﻘﻄﺎﻉ ﻭﺍﻟﺘﻀﺮﺭ ﻋﻦ ﺍﳌﺼﺎﺩﻣﺎﺕ ﻣﻊ ﺻﻐﺮﻫﺎ ﻭﻷﻥ ﻭﺿﻊ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﺃﺭﻓﻊ ﻓﻴﻜﻮﻥ‬
‫ﺍﺭﺗﻔﺎﻉ ﺍﳌﺘﺼﻞ ﺑﻪ ﺃﻭﱃ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺒﺎﺳﻂ ﻓﺄﺣﺪ ﻓﺮﺩﻳﻪ ﻳﺒﺘﺪﺉ ﻣﻦ ﲢﺖ ﻣﻘﺪﻡ ﺭﺃﺱ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﻳﺒﺘﺪﺉ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﻀﻠﻊ ﺍﳌﻨﺨﻔﺾ ﻣﻦ ﺃﺿﻼﻉ‬
‫ﺍﻟﻜﺘﻒ ﻣﻦ ﻣﻨﺘﺼﻔﻪ ﰒ ﻳﺘﺤﺪﺍﻥ ﺣﱴ ﻗﺪ ﻳﻈﻦ ﺃﻬﻧﺎ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺑﺎﻗﻲ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﰲ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺍﻟﺰﻳﻖ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻜﺘﻒ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﺬﺍ ﻭﻗﻊ ﻏﻠﻄﹰﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺥ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻳﻘﺎﻝ ﻣﻦ ﺍﻟﺰﻳﻖ ﺍﻷﻋﻠﻰ ﻷﻥ‬
‫ﺫﻟﻚ ﻫﻮ ﺍﶈﺎﺫﻱ ﳌﻘﺪﻡ ﺍﻟﻌﻀﻮ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻫﻴﺌﺔ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﻬﺑﺎ ﺍﻧﺒﻄﺎﺡ ﺍﻟﺴﺎﻋﺪ ﻭﺍﻧﻜﺒﺎﺑﻪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﺒﺎﻃﺤﺔ‬
‫ﻟﻠﺴﺎﻋﺪ ﻓﺰﻭﺝ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺃﻣﺎ ﺍﻟﻌﻀﻠﺔ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﺮﻗﻴﻘﺔ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻌﻀﺪ ﻓﺈﳚﺎﻬﺑﺎ ﳊﺮﻛﺔ ﺍﻻﻧﺒﻄﺎﺡ ﻓﻈﺎﻫﺮ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺗﺒﺘﺪﺉ ﻣﻦ ﺍﳉﺰﺀ‬
‫ﺍﻷﻋﻠﻰ ﻣﻦ ﺭﺃﺱ ﺍﻟﻌﻀﺪ ﺃﻋﲏ ﺍﻟﺮﺃﺱ ﺍﻟﺬﻱ ﻋﻨﺪ ﺍﳌﺮﻓﻖ ﲟﺎ ﻳﻠﻲ ﻇﺎﻫﺮ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﳝﺘﺪ ﺇﱃ ﺣﺪ ﺗﻘﺎﺭﺏ ﺍﻟﺮﺳﻎ‪ ،‬ﻭﻫﻨﺎﻙ‬
‫ﻳﺘﺼﻞ ﺑﺎﳉﺰﺀ ﺍﻟﺒﺎﻃﻦ ﻣﻦ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺒﻌﺪ ﺍﳌﺆﺭﺏ ﺃﻃﻮﻝ ﻣﻦ ﺍﳌﺴﺘﻘﻴﻢ ‪ .‬ﻓﺈﺫﺍ ﺗﺸﻨﺠﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ‬
‫ﻗﺼﺮﺕ ﻓﻠﻢ ﺗﻒ ﺑﺎﻟﺘﻮﺭﻳﺐ ﻭﺍﺿﻄﺮﺕ ﺇﱃ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺘﻘﻴﻤﺔ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﺼﲑ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﻣﺴﺎﻣﺘﹰﺎ ﻟﻠﺠﺰﺀ ﺍﻟﺬﻱ ﻳﺒﺘﺪﺉ ﻣﻨﻪ ﻣﻦ ﺭﺃﺱ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﺗﺘﺴﻄﺢ ﺍﻟﻴﺪ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﺣﱴ‬
‫ﻳﺼﲑ ﺑﺎﻃﻦ ﺍﻟﻜﻒ ﻋﻨﺪ ﺑﺴﻄﻪ ﻣﺘﺠﻬﹰﺎ ﺇﱃ ﻓﻮﻕ ﻭﺇﳕﺎ ﺃﻣﻜﻦ ﺫﻟﻚ ﺑﺴﺒﺐ ﺍﺗﺼﺎﻝ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺑﺎﻟﻌﻀﺪ‪ ،‬ﻭﺍﺗﺼﺎﻝ ﺍﻟﺴﺎﻋﺪ‬
‫ﻋﻨﻪ ﲟﻔﺼﻞ ﻳﺘﻤﻜﻦ ﺃﺣﺪ ﻋﻈﻤﻴﻪ ﻣﻦ ﺍﻵﺧﺮ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ ﺍﳌﺮﻓﻖ ﺣﱴ ﻳﺘﻤﻜﻦ ﻋﻨﺪ ﺗﺸﻨﺠﻬﺎ ﲢﺮﻳﻚ ﺍﻟﺴﺎﻋﺪ ﺇﱃ ﺗﻠﻚ‬
‫ﺍﳍﻴﺌﺔ‪ .‬ﻓﻠﺬﻟﻚ ﺍﻟﻌﻀﻠﺔ ﺍﻷﺧﺮﻯ ﱂ ﻳﻜﻦ ﳍﺎ ﺍﺗﺼﺎﻝ ﺑﺎﻟﻌﻀﺪ ﱂ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻓﺎﻋﻠﺔ ﳍﺬﻩ ﺍﳊﺮﻛﺔ ﻷﻥ ﺗﺸﻨﺠﻬﺎ ﺣﻴﻨﺌﺬ ﺇﳕﺎ‬
‫ﺗﻠﺰﻣﻪ ﻗﻮﺓ ﺍﺭﺗﺒﺎﻁ ﺍﻟﺰﻧﺪ ﺍﻟﻌﺎﱄ ﺑﺎﻟﺴﺎﻓﻞ‪ ،‬ﻭﺷﺪﺓ ﺍﻟﺘﻼﺯﻡ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻻ ﺗﻠﺰﻣﻪ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺍﻟﺒﺘﺔ ﺇﺫ ﻟﻴﺲ ﻷﺣﺪ ﺍﻟﺰﻧﺪﻳﻦ ﺃﻥ‬
‫ﻳﺘﺤﺮﻙ ﻭﺣﺪﻩ ﺍ ﻟﺒﺘﺔ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﳍﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺍﺗﺼﺎﻝ ﺑﺎﻟﻌﻀﺪ ﻓﺈﳕﺎ ﻳﻜﻮﻥ ﳍﺎ ﻓﺎﺋﺪﺓ ﺇﻻ ﺃﻬﻧﺎ ﺗﺸﺪ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺍﻟﺰﻧﺪﻳﻦ ﻓﻘﻂ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻋﺮﻓﺖ ﻫﺬﺍ ﰲ ﺍﻟﻌﻀﻞ ﺍﻟﺒﺎﻃﺤﺔ ﻓﺎﻷﻣﺮ ﰲ ﺍﻟﻌﻀﻞ ﺍﳌﻜﺒﺔ ﻛﻤﺎ ﰲ ﻫﺬﺍ ﺑﻌﻴﻨﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻀﻠﺔ ﺍﻟﻘﺼﲑﺓ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﳍﺎ ﺍﺗﺼﺎﻝ‬
‫ﺑﺎﻟﻌﻀﺪ ﱂ ﻳﻜﻦ ﳍﺎ ﻓﻌﻞ ﰲ ﺍﻟﻜﺘﻒ ﺍﻟﺒﺘﺔ ﺑﻞ ﻟﻴﻜﻮﻥ ﻓﻌﻠﻬﺎ ﻣﻮﺛﻖ ﺍﺭﺗﺒﺎﻁ ﺃﺣﺪ ﺍﻟﺰﻧﺪﻳﻦ ﻣﻦ ﺍﳉﻬﺔ ﺍﳌﻘﺎﺑﻠﺔ ﻟﻠﺠﻬﺔ ﺍﳌﺬﻛﻮﺭﺓ‬
‫ﻣﻊ ﺍﻟﺒﺎﻃﺤﺔ‪.‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻟﺮﺳﻎ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲝﺜﲔ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻟﻌﻀﻠﺔ ﺍﻟﺒﺎﺳﻄﺔ ﻟﻠﺮﺳﻎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻭﺃﻣﺎ ﻋﻀﻞ ﲢﺮﻳﻚ ﺍﳌﻔﺼﻞ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﻘﺎﺑﻀﺔ ﻓﺰﻭﺝ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﺬﻱ ﻧﻌﻠﻤﻪ ﻣﻦ ﻛﻼﻡ ﺍﻟﻔﻀﻼﺀ ﰲ ﻫﺬﺍ ﺍﻟﻔﻦ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﺃﻥ ﻣﻦ ﲨﻠﺔ ﺍﻟﻌﻀﻼﺕ ﺍﻟﺘﺴﻊ ﺍﻟﱵ ﻋﻠﻰ ﻭﺣﺸﻲ‬
‫ﺍﻟﺴﺎﻋﺪ ﺛﻼﺙ ﻋﻀﻼﺕ ﻋﻦ ﺟﻨﺒﺘﻴﻪ‪ :‬ﺇﺣﺪﺍﻫﻦ‪ :‬ﻋﻠﻰ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﻣﻨﺸﺆﻫﺎ ﻣﻦ ﺍﳉﺰﺀ ﺍﻷﺳﻔﻞ ﻣﻦ ﺭﺃﺱ ﺍﻟﻌﻀﺪ ﺃﻋﲏ‬
‫ﺍﻟﺮﺃﺱ ﺍﻟﺴﺎﻓﻞ ﺣﻴﺚ ﺍﳌﺮﻓﻖ ﻭﻳﻨﺒﺖ ﻣﻨﻬﺎ ﻭﺗﺮ ﻓﺮﺩ ﺑﺴﻴﻂ ﻳﺘﺼﻞ ﺑﺎﳌﺸﻂ ﻗﺪﺍﻡ ﺍﳋﻨﺼﺮ ﻭﺇﺫﺍ ﺗﺸﻨﺠﺖ ﺑﺴﻄﺖ ﺍﻟﻜﻒ‬
‫ﻛﺎﺑﺔ ﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻪ‪ ،‬ﻭﺍﻟﻌﻀﻠﺘﺎﻥ ﺍﻷﺧﺮﻳﺎﻥ ﻣﻮﺿﻮﻋﺘﺎﻥ ﻋﻠﻰ ﺍﻟﺴﺎﻋﺪ ﺗﺘﺼﻞ ﺇﺣﺪﺍﻫﻦ ﺑﺎﻷﺧﺮﻯ ﺣﱴ ﻳﻈﻦ ﺃﻬﻧﺎ ﻋﻀﻠﺔ‬
‫ﻭﺍﺣﺪﺓ ﺇﺣﺪﺍﳘﺎ ﻣﻨﺸﺆﻫﺎ ﻭﺳﻂ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﻭﻳﻨﺒﺖ ﻣﻨﻬﺎ ﻭﺗﺮ ﻳﺘﺼﻞ ﺑﺎﻹﻬﺑﺎﻡ‪ ،‬ﻭﺇﺫﺍ ﺗﺸﻨﺠﺖ ﺗﺒﺎﻋﺪ ﺍﻹﻬﺑﺎﻡ ﻋﻦ ﺍﻟﺴﺒﺎﺑﺔ‪،‬‬
‫ﻭﺍﻷﺧﺮﻯ ﻣﻨﺸﺆﻫﺎ ﻣﻦ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ‪.‬‬
‫ﻭﻳﻨﺒﺖ ﻣﻨﻬﺎ ﻭﺗﺮ ﻭﺍﺣﺪ ﻳﺘﺼﻞ ﺑﺎﻟﻌﻈﻢ ﺍﻷﻭﻝ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﺮﺳﻎ ﻗﺪﺍﻡ ﺍﻹﻬﺑﺎﻡ‪ ،‬ﻭﺇﺫﺍ ﺗﺸﻨﺠﺖ ﺑﺴﻄﺖ ﺍﻟﻜﻒ ﻗﺎﻟﺒﺔ ﻟﻪ ﻋﻠﻰ‬
‫ﻗﻔﺎﻩ‪ ،‬ﻭﺇﺫﺍ ﺗﺸﻨﺠﺖ ﻫﺬﻩ ﻣﻊ ﺍﻷﻭﱃ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﺮﺳﻎ ﻗﺪﺍﻡ ﺍﻹﻬﺑﺎﻡ‪ ،‬ﻭﺇﺫﺍ ﺗﺸﻨﺠﺖ ﻫﺬﻩ ﻣﻊ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺜﻠﺚ ﺑﺴﻄﺘﺎ‬
‫ﺑﺴﻄﹰﺎ ﻣﺴﺘﻮﻳﹰﺎ‪.‬‬
‫ﻭﻋﻀﻠﺔ ﺃﺧﺮﻯ ﺑﲔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺜﻼﺙ ﻣﻮﺿﻮﻋﺔ ﻋﻠﻰ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﺗﻨﺸﺄ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﻔﻠﻴﺔ ﻣﻦ ﺭﺃﺱ ﺍﻟﻌﻀﺪ‬
‫ﺃﻋﲏ ﺍﻟﺬﻱ ﻋﻨﺪ ﺍﳌﺮﻓﻖ ﻭﻳﺘﻔﺮﻉ ﻣﻨﻬﺎ ﻭﺗﺮﺍﻥ ﻳﺘﺼﻼﻥ ﺑﻮﺳﻂ ﺍﳌﺸﻂ ﺃﺣﺪﳘﺎ ﻗﺪﺍﻡ ﺍﻟﺴﺒﺎﺑﺔ‪ ،‬ﻭﺍﻵﺧﺮ ﻗﺪﺍﻡ ﺍﻟﻮﺳﻄﻰ ﻭﺇﺫﺍ‬
‫ﺗﺸﻨﺠﺖ ﻫﺬﻩ ﺑﺴﻄﺖ ﺍﻟﻜﻒ ﺑﺴﻄﺎ ﻣﺴﺘﻮﻳﺎﹰ‪ ،‬ﻫﺬﺍ ﻣﺎ ﻭﺻﻞ ﺇﱃ ﺫﻫﻨﻨﺎ ﻣﻦ ﻛﻼﻣﻬﻢ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻐﻴﺒﻪ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﻌﻀﻼﺕ ﺍﻟﻘﺎﺑﻀﺔ ﻟﻠﺮﺳﻎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﻘﺎﺑﻀﺔ ﻓﺰﻭﺝ ﻋﻠﻰ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﻮﺣﺸﻲ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﻌﻀﻞ ﺍﻟﻘﺎﺑﻀﺔ ﻟﻠﻜﻒ ﻋﻠﻰ ﻣﺎ ﻧﻌﺮﻓﻪ ﻋﻀﻠﺘﺎﻥ ﰲ ﺟﻨﱯ ﺃﻧﺴﻲ ﺍﻟﺴﺎﻋﺪ‪ .‬ﺇﺣﺪﺍﳘﺎ ﻣﻨﺸﺆﻫﺎ ﻣﻦ ﺍﻟﺮﺃﺱ ﺍﻷﻧﺴﻲ‬
‫ﻣﻦ ﺍﻟﻌﻀﺪ ﻋﻨﺪ ﺍﳌﺮﻓﻖ ﻭﻣﻦ ﺍﻟﺮﺃﺱ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ‪ ،‬ﻭﻳﺘﺼﻞ ﻭﺗﺮﻫﺎ ﺑﺎﳌﺸﻂ ﺃﻣﺎﻡ ﺍﳋﻨﺼﺮ ﺇﺫﺍ ﺍﻧﺴﺤﺐ ﻗﺒﻀﺖ ﺍﻟﻜﻒ ﻣﻊ‬
‫ﻗﻠﺐ ﻗﻠﻴﻞ ﻟﻪ ﻋﻠﻰ ﻗﻔﺎﻩ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﺗﺒﺘﺪﺉ ﻣﻦ ﺍﳉﺰﺀ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻟﺮﺃﺱ ﺍﻷﻧﺴﻲ ﻣﻦ ﺍﻟﻌﻀﺪ ﻭﻭﺗﺮﻫﺎ ﻳﺘﺼﻞ ﺑﺎﻟﺮﺳﻎ ﻣﻦ ﺃﻣﺎﻡ ﺍﻹﻬﺑﺎﻡ ﻭﺍﻟﺴﺒﺎﺑﺔ ﻭﺇﺫﺍ‬
‫ﻼ ﻭﺇﺫﺍ ﺗﺸﻨﺞ ﺍﻟﻌﻀﻠﺘﺎﻥ ﲨﻴﻌﹰﺎ ﺍﻧﻘﺒﺾ ﺍﻟﻜﻒ ﺍﻗﺒﺎﺿﹰﺎ‬‫ﺗﺸﻨﺠﺖ ﻫﺬﻩ ﻭﺣﺪﻫﺎ ﻗﺒﻀﺖ ﺍ ﻟﻜﻒ ﻣﻜﺒﺔ ﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻪ ﻗﻠﻴ ﹰ‬
‫ﻣﺴﺘﻮﻳﹰﺎ‪ .‬ﻭﺇﻥ ﺗﺸﻨﺠﺖ ﻫﺬﻩ ﻣﻊ ﺍﻟﱵ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ ﺃﻣﺎﻡ ﺍﳋﻨﺼﺮ ﺍﻧﻜﺐ ﺍﻟﻜﻒ ﻋﻠﻰ ﻭﺟﻬﻪ ﺍﻧﻜﺒﺎﺑﹰﺎ ﻣﺎ ﻭﺇﻥ‬
‫ﺗﺸﻨﺠﺖ ﺍﻟﻌﻀﻠﺔ ﺍﻷﻭﱃ ﻣﻦ ﻫﺎﺗﲔ ﻣﻊ ﺍﻟﱵ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ ﻣﺘﺼﻠﺔ ﺑﻌﻈﻢ ﺍﻟﺮﺳﻎ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻹﻬﺑﺎﻡ ﺍﻧﻘﻠﺐ ﺍﻟﻜﻒ‬
‫ﻋﻠﻰ ﻇﻬﺮﻩ ﺍﻗﻼﺑﹰﺎ ﺗﺎﻣﹰﺎ ﻭﻟﻴﺲ ﰲ ﺍﻟﻌﻀﻼﺕ ﺍﻟﻘﺎﺑﻀﺔ ﻟﻠﻜﻒ ﻣﺎ ﻫﻮ ﻣﻮﺿﻮﻉ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ ﻛﻤﺎ ﻟﻴﺲ ﰲ ﺍﻟﺒﺎﺳﻄﺔ‬
‫ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﳜﺎﻟﻒ ﻫﺬﺍ ﳑﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﺍﻟﻜﺘﺎﺏ ﻓﻠﺴﺖ ﺃﻓﻬﻤﻪ‪.‬‬
‫ﻭﺇﳕﺎ ﺟﻌﻞ ﺍﳌﻜﺐ ﻭﺍﻟﺒﺎﻃﺢ ﻫﺎ ﻫﻨﺎ ﻫﻮ ﺍﻟﺒﺎﺳﻂ ﻭﺍﻟﻘﺎﺑﺾ ﲞﻼﻑ ﻣﺎ ﰲ ﺍﻟﻌﻀﻼﺕ ﺍﶈﺮﻛﺔ ﻟﻠﺴﺎﻋﺪ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ‬
‫ﺍﻟﻌﻀﻮ ﻟﺼﻐﺮﻩ ﺑﻘﻲ ﻗﻮﺓ ﺍﻟﻌﻀﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺎﻟﻔﻌﻠﲔ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺴﺎﻋﺪ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‬

 ‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺳﺘﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﻛﻼﻡ ﻛﻠﻲ ﰲ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ‬
‫ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻙ ﻟﻸﺻﺎﺑﻊ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻓﺎﻟﺒﺎﺳﻄﺔ ﻋﻀﻠﺔ ﻣﻮﺿﻮﻋﺔ ﻋﻠﻰ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ ﻭﻛﻠﻤﺎ ﺑﻌﺪﺕ ﺍﻟﺮﺳﻐﻴﺎﺕ‪ ،‬ﻳﺮﻳﺪ ﺍﻟﱵ ﲤﺮ ﺃﻭ ﺗﺎﺭﻫﺎ ﺑﺎﻟﺮﺳﻎ ﻻ ﺃﻬﻧﺎ ﻣﻮﺿﻮﻋﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﻣﻮﺿﻮﻋﺔ ﻋﻠﻰ‬
‫ﺍﻟﺴﺎﻋﺪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺤﺼﻨﺖ ﺑﺄﻏﺸﻴﺔ ﺗﺄﺗﻴﻬﺎ ﻣﻦ ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ ﻣﻌﻨﺎﻩ‪ :‬ﻓﺤﺼﻨﺖ ﻣﻦ ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ ﺑﺄﻏﺸﻴﺔ ﺗﺄﺗﻴﻬﺎ ﻷﻥ ﺍﻟﺘﺤﺼﲔ ﻫﻮ‬
‫ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻷﻥ ﺗﻠﻚ ﺍﻷﻏﺸﻴﺔ ﺗﺴﺘﺪﻳﺮ ﻋﻠﻴﻬﺎ ﻓﺘﺤﻴﻂ ﻬﺑﺎ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻷﻥ ﺍﻷﻏﺸﻴﺔ ﺗﺴﺘﺪﻳﺮ ﻋﻠﻴﻬﺎ ﻓﺘﺤﻴﻂ ﻬﺑﺎ ﻣﻦ‬
‫ﻛﻞ ﺟﺎﻧﺐ ﻭﺃﻣﺎ ﺇﺗﻴﺎﻬﻧﺎ ﺇﻟﻴﻬﺎ ﻓﻠﻴﺲ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﺑﻞ ﻟﻜﻞ ﻧﻮﻉ ﻣﻨﻬﺎ ﺟﺎﻧﺐ ﻣﺎ ﻳﺄﰐ ﺍﻷﻏﺸﻴﺔ ﻣﻨﻪ ﻛﻤﺎ ﻧﺬﻛﺮﻩ‪ .‬ﻭﺇﳕﺎ‬
‫ﺣﺼﻨﺖ ﻣﻦ ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ ﻟﺘﻮﻗﻲ ﺿﺮﺭ ﻛﻞ ﻣﺆﺫ ﺇﻣﺎ ﻣﻦ ﺧﺎﺭﺝ ﻛﺎﳌﺼﺎﺩﻣﺎﺕ ﻭﺍﻟﺼﻼﺑﺎﺕ ﺍﳌﻼﻗﻴﺔ ﺑﻌﻨﻒ‪ ،‬ﻭﺇﻣﺎ ﻣﻦ‬
‫ﺩﺍﺧﻞ ﻛﺎﻟﻌﻈﺎﻡ ﺍﳌﺆﳌﺔ ﳍﺎ ﻟﺼﻼﺑﺘﻬﺎ ﻭﺧﻠﻘﺖ ﻫﺬﻩ ﺍﻷﻭﺗﺎﺭ ﻣﺴﺘﺪﻳﺮﺓ ﻟﺘﻜﻮﻥ ﺃﺑﻌﺪ ﻋﻦ ﻗﺒﻮﻝ ﺍﻵﻓﺎﺕ‪ .‬ﻓﺈﺫﺍ ﻭﺻﻠﺖ ﺇﱃ‬
‫ﺣﻴﺚ ﺗﻼﻗﻲ ﺍﻟﻌﻀﻮ ﺍﺳﺘﻌﺮﺿﺖ ﻟﺘﺼﻞ ﺑﺄﺟﺰﺍﺀ ﺃﻛﺜﺮ ﺣﺎﻝ ﺣﺮﻛﺘﻪ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺤﺮﻙ ﻬﺑﺎ ﻏﲑ ﻗﻠﻖ ﰲ ﻭﺿﻌﻪ ﻭﲨﻴﻊ ﺍﻟﺒﺎﺳﻄﺔ‬
‫ﻣﻮﺿﻮﻋﺔ ﻋﻠﻰ ﺍﻟﺴﺎﻋﺪ ﻷﻬﻧﺎ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺟﻬﺔ ﻇﺎﻫﺮ ﺍﻟﻜﻒ ﻭﻫﻮ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻗﻠﻴﻞ ﺍﻟﻠﺤﻢ ﺟﺪﹰﺍ ﻛﻤﺎ ﻧﺒﻴﻨﻪ‬
‫ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻛﺬﻟﻚ ﺍﶈﺮﻛﺔ ﺇﻳﺎﻫﺎ ﺇﱃ ﺃﺳﻔﻞ‪ .‬ﻫﺬﺍ ﻣﺸﻜﻞ ﻓﺈﻥ ﺑﻌﺾ ﻣﺎ ﳝﻴﻞ ﺇﱃ ﺃﺳﻔﻞ ﻣﻮﺿﻮﻉ ﰲ ﺑﺎﻃﻦ ﺍﻟﻜﻒ ﻋﻠﻰ ﻣﺎ‬
‫ﺗﺪﺭﻱ ﻣﻦ ﺑﻌﺪ ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻀﻠﺔ ﺍﻟﺒﺎﺳﻄﺔ ﻟﻐﲑ ﺍﻹﻬﺑﺎﻡ‬

‫ﻣﻦ ﺍﻷﺻﺎﺑﻊ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻓﻤﻦ ﺍﻟﺒﺎﺳﻄﺔ ﻋﻀﻠﺔ ﻣﻮﺿﻮﻋﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﳌﻤﻴﻠﺔ ﺇﱃ ﺃﺳﻔﻞ‬
‫ﻓﺜﻼﺙ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﱂ ﺧﻠﻖ ﻟﺒﺴﻂ ﺍﻷﺻﺎﺑﻊ ﺍﻷﺭﺑﻊ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﻭﺧﻠﻖ ﻻﻧﻘﺒﺎﺿﻬﺎ ﻋﻀﻼﺕ ﻛﺜﲑﺓ‪ .‬ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻌﻜﺲ ﻷﻥ ﺇﺷﺎﻟﺔ ﺍ ﻟﺜﻘﻴﻞ ﺃﻋﺴﺮ ﻣﻦ ﺣﻄﻪ‪.‬‬
‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺇﻥ ﺍﳊﺮﻛﺔ ﺍﻟﻘﻮﻳﺔ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﻷﺻﺎﺑﻊ ﻋﻨﺪ ﺍﻷﻋﻤﺎﻝ ﺇﳕﺎ ﻫﻲ ﺣﺮﻛﺔ ﺍﻻﻧﻘﺒﺎﺽ ﻭﺫﻟﻚ ﰲ ﻣﺜﻞ ﺍﻹﻣﺴﺎﻙ‬
‫ﺍﻟﻘﻮﻱ ﻭﺟﺮ ﺍﻷﺛﻘﺎﻝ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺣﺮﻛﺔ ﺍﻻﻧﺒﺴﺎﻁ ﻓﻬﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺘﺮﻙ ﺍﻟﻌﻤﻞ ﺑﺎﻷﺻﺎﺑﻊ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﳛﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻘﻮﺓ ﻓﻴﻪ ﺑﻘﺪﺭ ﻳﻘﻮﻯ ﻋﻠﻰ‬
‫ﺭﻓﻊ ﺍﻷﺻﺎﺑﻊ ﻓﻘﻂ ﻭﻫﻲ ﻗﻠﻴﻠﺔ ﺍﻟﺜﻘﻞ ﻓﻠﺬﻟﻚ ﺗﻜﻔﻲ ﻓﻴﻬﺎ ﻗﻮﺓ ﻳﺴﲑﺓ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﻔﻰ ﺍﻷﺭﺑﻌﺔ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ‬
‫ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻗﻮﻬﺗﺎ ﻗﻮﻳﺔ‪ ،‬ﻷﻬﻧﺎ ﲢﺮﻙ ﺃﺭﺑﻌﺔ ﺃﻋﻀﺎﺀ‪ ،‬ﻓﻠﺬﻟﻚ ﺧﻠﻘﺖ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻣﻨﺸﺆﻫﺎ ﻣﻦ ﺍﳉﺰﺀ ﺍﳌﺸﺮﻑ ﻣﻦ ﺍﻟﺮﺃﺱ‬
‫ﺍﻟﻮﺣﺸﻲ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻟﺴﺎﻓﻞ ﻟﻠﻌﻀﺪ‪ ،‬ﻭﳝﺘﺪ ﰲ ﻭﺳﻂ ﻭﺣﺸﻲ ﺍﻟﺴﺎﻋﺪ‪ .‬ﺃﻋﲏ ﻣﺎ ﺑﲔ ﺃﻋﻠﻰ ﺫﻟﻚ ﺍﳉﻨﺐ ﻭﺃﺳﻔﻠﻪ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺧﻠﻘﺖ ﻛﺬﻟﻚ ﻟﻴﻜﻮﻥ ﻣﺎ ﻳﺘﻮﺯﻉ ﻣﻨﻬﺎ ﻣﻦ ﺍﻷﻭﺗﺎﺭ ﺁﺧﺬﹰﺍ ﺇﱃ ﺍﻷﺻﺎﺑﻊ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻌﺪﻝ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﺑﻌﺾ ﺍﻟﻄﺮﻓﻴﺎﺕ‬
‫ﺃﻗﺮﺏ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻘﺎﺑﻠﻬﺎ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻌﻀﻼﺕ ﺍﳌﻤﻴﻠﺔ ﻟﻸﺻﺎﺑﻊ ﺇﱃ ﺃﺳﻔﻞ ﳌﻮﺿﻮﻋﺔ ﻋﻠﻰ ﻭﺣﺸﻲ ﺍﻟﺴﺎﻋﺪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺃﻣﺎ ﺍﳌﻤﻴﻠﺔ ﺇﱃ ﺃﺳﻔﻞ ﻓﺜﻼﺙ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻘﺎﺑﻀﺔ ﻓﻤﻨﻬﺎ ﻣﺎ ﻋﻠﻰ ﺍﻟﺴﺎﻋﺪ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﳛﺘﺎﺝ ﰲ ﺃﻋﻤﺎﻟﻪ ﺇﱃ ﲤﻴﻴﻞ ﺃﺻﺎﺑﻌﻪ ﺗﺎﺭﺓ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻭﺗﺎﺭﺓ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻭﺗﺎﺭﺓ ﺇﱃ ﲤﻴﻴﻞ ﺑﻌﻀﻬﺎ ﺇﱃ ﺃﺳﻔﻞ‬
‫ﻭﺑﻌﻀﻬﺎ ﺇﱃ ﻓﻮﻕ ﻭﺫﻟﻚ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﺷﻲﺀ ﻋﻈﻴﻢ ﻷﻥ ﲨﻠﺔ ﺍﻷﺻﺎﺑﻊ ﺗﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﻛﺎﶈﻴﻄﺔ ﺑﺎﳌﻤﺴﻮﻙ‬
 ‫ﻭﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻗﻮﻳﺔ ﻟﺘﻘﻮﻯ ﺍﻷﺻﺎﺑﻊ ﺣﻴﻨﺌﺬٍ ﻋﻠﻰ ﺷﺪﺓ ﺇﻣﺴﺎﻙ ﻣﺎ ﲢﺘﻮﻱ ﻋﻠﻴﻪ ﻭﺭﻓﻊ ﺛﻘﻠﻪ‪ ،‬ﻓﻠﺬﻟﻚ‬
‫ﺧﻠﻖ ﳍﺎ ﻋﻀﻼﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﺣﺎﺟﺔ ﺍﳌﻤﻴﻠﺔ ﺇﱃ ﺃﺳﻔﻞ ﺇﱃ ﻗﻮﺓ ﺷﺪﻳﺪﺓ ﺃﺷﺪ ﻷﻥ ﺍﻷﺻﺎﺑﻊ ﺣﻴﻨﺌﺬٍ ﲢﺘﺎﺝ ﺇﱃ ﻗﻮﺓ ﺍﻹﺣﺎﻃﺔ ﻣﻊ‬
‫ﻗﻮﺓ ﺭﻓﻊ ﺛﻘﻞ ﺍﳌﻤﺴﻮﻙ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﳍﺎ ﺇﱃ ﻋﻀﻼﺕ ﻗﻮﻳﺔ ﺟﺪﺍﹰ‪ ،‬ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﺑﻌﺾ ﻋﻀﻼﻬﺗﺎ ﻛﺒﺎﺭﺍ ﺟﺪﺍﹰ‪،‬‬
‫ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺗﻠﻚ ﻋﻠﻰ ﺍﻟﺴﺎﻋﺪ ﺇﺫ ﺍﻟﻜﻒ ﻻ ﳛﺘﻤﻞ ﺫﻟﻚ ﻷﺟﻞ ﺻﻐﺮﻩ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺎﺋﻠﺔ ﺇﱃ ﻓﻮﻕ ﻷﻬﻧﺎ‬
‫ﺣﻴﻨﺌﺬٍ ﺇﳕﺎ ﲢﺘﺎﺝ ﺇﱃ ﻗﻮﺓ ﺍﻹﺣﺎﻃﺔ ﻓﻘﻂ‪ .‬ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻋﻠﻰ ﻋﺪﺩ ﺍﻷﺻﺎﺑﻊ ﺍﳌﺘﺤﺮﻛﺔ ﻬﺑﺎ‪ ،‬ﻟﻜﻦ‬
‫ﺍﻹﻬﺑﺎﻡ ﳌﺎ ﻛﺎﻧﺖ ﻗﻮﻬﺗﺎ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻗﻮﻳﺔ ﺣﱴ ﺗﻜﻮﻥ ﰲ ﻗﻮﺓ ﺇﺻﺒﻌﲔ‪ ،‬ﻭﺟﻌﻞ ﳍﺎ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﻭﻛﻔﻰ ﻟﻜﻞ ﺇﺻﺒﻌﲔ‬
‫ﻣﻦ ﺍﻟﺒﺎﻗﻴﺔ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﻓﻠﺬﻟﻚ ﺻﺎﺭﺕ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﺧﻠﻘﺖ ﻣﻦ ﺟﺎﻧﱯ ﺍﻟﻌﻀﻠﺔ ﺍﻟﺒﺎﺳﻄﺔ ﻷﻥ ﺗﻠﻚ ﳌﺎ ﻛﺎﻧﺖ‬
‫ﺣﺮﻛﺎﻬﺗﺎ ﻣﺆﺭﺑﺔ ﻛﺎﻥ ﺃﺣﺴﻦ ﺃﻭ ﺿﺎﻋﻬﺎ ﺍﻟﻄﺮﻓﺎﻥ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺗﺄﺭﻳﺐ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺇﱃ ﺟﻬﺔ ﻇﺎﻫﺮ ﺍﻟﻜﻒ ﺧﻠﻘﺖ ﻋﻀﻠﻬﺎ‬
‫ﻣﻦ ﺍﳉﻬﺔ ﺍﻟﻮﺣﺸﻴﺔ‪ .‬ﻭﺧﻠﻖ ﻟﻺﻬﺑﺎﻡ ﻭﺣﺪﻫﺎ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﻭﺍﻟﺒﺎﻗﻲ ﻟﻜﻞ ﺇﺻﺒﻌﲔ ﻋﻀﻠﺔ ﻷﻥ ﺍﻹﻬﺑﺎﻡ ﳛﺘﺎﺝ ﺇﱃ ﻗﻮﺓ ﻗﻮﻳﺔ‬
‫ﺗﻘﺎﺭﺏ ﺿﻌﻒ ﻗﻮﺓ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻷﺻﺎﺑﻊ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺧﻠﻘﺖ ﺍﶈﺮﻛﺔ ﻟﻠﺨﻨﺼﺮ ﻭﺍﻟﺒﻨﺼﺮ ﺃﻋﻈﻢ ﻣﻦ ﺍﶈﺮﻛﺔ ﻟﻠﻮﺳﻄﻰ‬
‫ﻭﺍﻟﺴﺒﺎﺑﺔ ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺿﻴﻖ ﺍﳌﻜﺎﻥ ﻋﻠﻰ ﺍﶈﺮﻛﺔ ﻟﻠﻮﺳﻄﻰ ﻭﺍﻟﺴﺒﺎﺑﺔ ﻷﻬﻧﺎ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺟﻬﺔ ﺃﻋﻠﻰ‬
‫ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ ﻣﻦ ﺍﻟﺴﺎﻋﺪ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻀﻠﺔ ﺍﶈﺮﻛﺔ ﻟﻺﻬﺑﺎﻡ ﺃﻳﻀﹰﺎ ﻓﻀﺎﻕ ﺍﳌﻜﺎﻥ ﻋﻠﻴﻬﻤﺎ ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻧﺎ‬
‫ﺻﻐﲑﺗﲔ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺗﺼﺎﻝ ﺑﻴﻨﻬﻤﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﺪ ﻳﻈﻦ ﺃﻬﻧﻤﺎ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﻭﻻ ﻛﺬﻟﻚ ﻣﻜﺎﻥ ﺍﶈﺮﻛﺔ ﻟﻠﺨﻨﺼﺮ‬
‫ﻭﺍﻟﺒﻨﺼﺮ ﻓﺈﻥ ﻣﻜﺎﻬﻧﻤﺎ ﻻ ﻳﺰﺍﲪﻬﻤﺎ ﻓﻴﻪ ﻏﲑﳘﺎ‪ .‬ﻓﺄﻣﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﻴﻤﺔ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﲢﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻨﺼﺮ ﻭﺍﻟﺒﻨﺼﺮ ﺃﻗﻮﻯ ﳌﺎ ﻗﻠﻨﺎﻩ ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻋﻀﻠﻬﻤﺎ ﺃﻋﻈﻢ ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺜﻼﺙ ﻣﻨﻬﺎ ﻳﺘﺼﻞ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ .‬ﺃﻣﺎ ﺍﺗﺼﺎﻝ ﺍﶈﺮﻛﺔ ﻟﻺﻬﺑﺎﻡ ﺑﺎﶈﺮﻛﺔ ﻟﻠﻮﺳﻄﻰ ﻭﺍﻟﺴﺒﺎﺑﺔ ﻓﺬﻟﻚ ﻇﺎﻫﺮ ﻭﺷﺒﻴﻪ ﻣﺎ‬
‫ﻗﻠﻨﺎﻩ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺧﺮﻯ ﻓﻈﺎﻫﺮ ﺃﻬﻧﺎ ﺇﳕﺎ ﺗﺘﺼﻞ ﺑﺎﻟﻮﺳﻄﻰ ﺍﻟﺒﺎﺳﻄﺔ ﻟﻸﺻﺎﺑﻊ ﺍﻷﺭﺑﻊ ﻷﻬﻧﺎ ﳎﺎﻭﺭﺓ ﳍﺎ ﲞﻼﻑ ﺍﳌﻤﻴﻠﺔ ﻟﻠﻮﺳﻄﻰ‬
‫ﻭﺍﻟﺴﺒﺎﺑﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺍﻟﻌﻀﻼﺕ ﺍﻟﻘﺎﺑﻀﺔ ﻟﻸﺻﺎﺑﻊ ﺍﳌﻮﺿﻮﻋﺔ ﻋﻠﻰ ﺃﻧﺴﻲ ﺍﻟﺴﺎﻋﺪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ‬
‫ﺍﻟﻘﺎﺑﻀﺔ ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻲ ﻋﻠﻰ ﺍﻟﺴﺎﻋﺪ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻠﻴﺴﺖ ﻟﻠﻘﺒﺾ ﻭﻟﻜﻨﻬﺎ ﺗﻨﻔﺬ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻌﻀﻼﺕ ﺍﻟﻘﺎﺑﻀﺔ ﻟﻸﺻﺎﺑﻊ ﲢﺘﺎﺝ ﺃﻥ ﻳﻼﻗﻴﻬﺎ ﻣﻦ ﺑﺎﻃﻨﻬﺎ ﻻ ﺟﺮﻡ ﻓﺈﻥ ﻭﺿﻌﻬﺎ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺔ‪ .‬ﻭﻷﻥ ﻫﺬﻩ‬
‫ﺍﳊﺮﻛﺔ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻗﻮﻳﺔ ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﳍﺎ ﻋﻀﻼﺕ ﺃﻛﺜﺮ ﳑﺎ ﻟﻠﺒﺎﺳﻄﺔ ﻛﻤﺎ ﻗﻠﻨﺎﻩ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺟﻌﻞ ﺑﻌﻀﻬﺎ‬
‫ﻣﻮﺿﻮﻋﹰﺎ ﻋﻠﻰ ﺍﻟﺴﺎﻋﺪ ﻟﻠﺤﺎﺟﺔ ﻓﻴﻪ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﻋﻈﻴﻤﹰﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﺍﻟﺴﺎﻋﺪ ﻋﻨﺪ ﺟﺎﻟﻴﻨﻮﺱ ﻋﻀﻠﺘﺎﻥ ﻓﻘﻂ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﻼﺛﺔ ﻓﻠﻴﺴﺖ ﻋﻨﺪﻩ ﻟﻠﻘﺒﺾ ﻛﻤﺎ ﻇﻨﻪ ﺑﻌﺾ ﺍﻷﻗﺪﻣﲔ ﺑﻞ ﻟﻔﻮﺍﺋﺪ ﺃﺧﺮﻯ ﺳﻨﺸﲑ ﺇﻟﻴﻬﺎ ﻭﻟﻜﻨﻬﺎ ﻋﺪﺕ ﻣﻊ ﺍﻟﻘﺎﺑﻀﺔ‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﻝ ﺍﻷﻗﺪﻣﲔ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻣﻮﺿﻮﻋﺔ ﰲ ﻭﺳﻂ ﺃﻧﺴﻲ ﺍﻟﺴﺎﻋﺪ ﺃﻋﲏ ﻭﺳﻂ ﻣﺎ ﺑﲔ ﺃﻋﻼﻩ‬
‫ﻭﺃﺳﻔﻠﻪ ﻟﻠﺴﺒﺐ ﺍﻟﺬﻱ ﻟﻪ ﺧﻠﻘﺖ ﺍﻟﺒﺎﺳﻄﺔ ﰲ ﻭﺳﻂ ﻭﺣﺸﻲ ﺍﻟﺴﺎﻋﺪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎﻩ ﻫﻨﺎﻙ‪.‬‬
‫ﻭﳌﺎ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﻬﺎ ﰲ ﺍﻟﻮﺳﻂ ﱂ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾ ﺃﻋﲏ ﺑﺎﻟﻔﻮﻕ ﻫﺎ ﻫﻨﺎ ﻣﺎ ﻳﻜﻮﻥ ﻓﻮﻗﹰﺎ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺎﻋﺪ ﻣﻠﻘﻰ ﻋﻠﻰ ﻇﻬﺮﻩ‪ ،‬ﻭﻟﺰﻡ ﺫﻟﻚ ﻓﺎﺋﺪﺓ ﻭﻫﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﻣﺴﺘﻮﺭﹰﺍ ﺑﺎﻟﺒﻌﺾ ﻟﻴﻜﻮﻥ ﺍﳌﺴﺘﻮﺭ ﳏﺮﻭﺳﹰﺎ‬
‫ﺑﺎﻟﺴﺎﺗﺮ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺃﺷﺮﻓﻬﺎ ﺍﻟﺬﻱ ﻳﻼﻗﻲ ﺍﻟﻌﻈﻢ ﻷﻬﻧﺎ ﳏﺮﻭﺳﺔ ﺑﺎﻟﺒﺎﻗﻲ ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺃﺷﺮﻑ ﻷﻥ ﲢﺮﻳﻜﻬﺎ ﺍﺷﺮﻑ‬
‫ﻷﻬﻧﺎ ﲢﺮﻙ ﻣﻔﺼﻠﲔ ﻣﻦ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻟﺬﻟﻚ ﺟﻌﻠﺖ ﻫﺬﻩ ﺃﻋﻈﻢ ﻣﻊ ﺃﻥ ﺍﺠﻤﻟﻠﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺃﻋﻈﻢ‬
‫ﳑﺎ ﳚﻠﻠﻪ‪.‬‬
 ‫ﻼ ﺑﺎﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﺰﻧﺪ ﺍﻷﻋﻠﻰ ﻣﻨﺤﺮﻑ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ ﻓﻴﺒﻘﻰ ﻭﺳﻂ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ‬ ‫ﻗﻮﻟﻪ‪ :‬ﻣﺘﺼ ﹰ‬
‫ﰲ ﺍﻟﺰﻧﺪ ﺍﻷﺳﻔﻞ ﻓﻘﻂ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻘﺎﺑﻀﺔ ﺧﻠﻖ ﻭﺗﺮﻫﺎ ﻳﺴﺘﻌﺮﺽ ﺃﻭ ﹰﻻ ﰒ ﻳﻨﻘﺴﻢ ﺇﱃ ﲬﺴﺔ ﺃﻭ ﺗﺎﺭ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺍﻟﺒﺎﺳﻄﺔ ﻓﺈﻥ ﺍﻧﻘﺴﺎﻡ ﺃﻭ ﺗﺎﺭﻫﺎ ﻳﻜﻮﻥ ﺃﻭ ﹰﻻ ﻭﻳﻨﻘﺴﻢ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻭ ﺗﺎﺭ ﻓﻘﻂ ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻣﺎ ﺍﻷﻭﻝ‪ :‬ﻓﻸﻥ ﻫﺬﻩ‬
‫ﺍﻟﻌﻀﻠﺔ ﺗﻌﻠﻮﻫﺎ ﻋﻀﻼﺕ ﺃﺧﺮ‪ ،‬ﻓﻠﻮ ﱂ ﺗﺴﺘﻌﺮﺽ ﺃﻭ ﺗﺎﺭﻫﺎ ﺃﻭ ﹰﻻ ﲨﻠﺔ ﻟﻜﺎﻥ ﻣﻮﺿﻌﻬﺎ ﻳﺮﺗﻔﻊ ﻛﺜﲑﹰﺍ ﺇﺫ ﻏﲑ ﺍﳌﺴﺘﻌﺮﺽ‬
‫ﻳﻜﻮﻥ ﲰﻜﻪ ﺃﻛﱪ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺒﺎﺳﻄﺔ‪ ،‬ﻓﺈﻬﻧﺎ ﻻ ﻳﻌﻠﻮﻫﺎ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻀﻞ‪ ،‬ﻓﺘﻜﻮﻥ ﺃﻭ ﺗﺎﺭﻫﺎ ﻣﻌﺮﺿﺔ ﻟﻠﻀﺮﺭ ﻭﺍﻻﻧﻔﻌﺎﻝ‬
‫ﻋﻦ ﺍﳌﻼﻗﻴﺎﺕ‪ ،‬ﻓﻜﺎﻥ ﺍﻷﻭﱃ ﳍﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺘﺪﻳﺮﺓ ﻣﻦ ﺃﻭ ﻝ ﺑﺮﻭﺯﻫﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻸﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺍﻟﻘﺎﺑﻀﺔ ﳌﺎ ﻛﺎﻧﺖ‬
‫ﺗﺴﺘﻌﲔ ﻋﻠﻰ ﻗﺒﺾ ﺍﻷﺻﺎﺑﻊ ﺑﻌﻀﻼﺕ ﺃﺧﺮﻯ ﺃﻣﻜﻦ ﺗﻘﺴﻴﻤﻬﺎ ﻋﻠﻰ ﺍﳋﻤﺲ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﻫﺬﻩ ﺍﻟﺒﺎﺳﻄﺔ‪ ،‬ﻓﺎﻗﺘﺼﺮ ﻬﺑﺎ ﻋﻠﻰ‬
‫ﲢﺮﻳﻚ ﺍﻷﺻﺎﺑﻊ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺧﻠﻖ ﻟﻺﻬﺑﺎﻡ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺣﺪﺓ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﺪ ﺟﻌﻞ ﺍﻹﻬﺑﺎﻡ ﻣﻘﺘﺼﺮﹰﺍ ﰲ ﺍﻻﻧﻘﺒﺎﺽ ﻋﻠﻰ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﻭﺍﻷﺭﺑﻊ ﺗﻨﻘﺒﺾ ﺑﻌﻀﻠﺘﲔ ﻋﻀﻠﺘﲔ ﻫﺬﺍ ﺇﳕﺎ ﻳﺼﺢ ﺇﺫﺍ‬
‫ﺃﺭﺍﺩ ﻬﺑﺬﻩ ﺍﻟﻌﻀﻼﺕ‪ ،‬ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﰲ ﺍﻟﺴﺎﻋﺪ ﻭﺣﻴﻨﺌﺬٍ ﻻ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺻﺤﻴﺤﺔ‪ .‬ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﺇﻧﻪ ﺇﳕﺎ ﻳﺴﺘﻘﻴﻢ‬
‫ﺇﺫﺍ ﺃﺭﻳﺪ ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﰲ ﺑﺎﻃﻦ ﺍﻟﺮﺍﺣﺔ ﻣﻨﻬﺎ ﺛﻼﺙ ﻋﻀﻼﺕ ﺗﻘﺒﺾ ﺍﻹﻬﺑﺎﻡ ﻭﲦﺎﻥ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻣﻨﻬﺎ ﺍﺛﻨﺘﺎﻥ‬
‫ﺍﺛﻨﺘﺎﻥ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻗﺒﻀﺘﺎ ﺇﺻﺒﻌﹰﺎ ﻗﺒﻀﹰﺎ ﻣﺴﺘﻮﻳﹰﺎ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﺃﻭ ﺗﺎﺭ ﻫﺬﻩ ﲬﺴﺔ ﺩﻭﻥ ﺍﻟﺒﺎﺳﻄﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻀﻠﺔ ﺍﳌﻔﺮﻭﺷﺔ ﻋﻞ ﺑﺎﻃﻦ ﺍﻟﻜﻒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻓﻠﻴﺴﺖ ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﱵ ﰲ ﺍﻟﻜﻒ ﻧﻔﺴﻬﺎ ﻓﻬﻲ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻫﻲ ﺃﺭﻕ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﻋﻠﻰ ﺍﻟﺴﺎﻋﺪ ﻭﻓﻮﻕ ﲨﻴﻊ ﻣﺎ ﰲ ﻭﺳﻂ ﺃﻧﺴﻲ ﺍﻟﺴﺎﻋﺪ ﺣﱴ ﲤﺎﺱ ﺍﳉﻠﺪ‪،‬‬
‫ﻭﳝﺘﺪ ﳍﺎ ﺃﻭ ﹰﻻ ﻭﺗﺮ ﻣﺪﻭﺭ ﻣﻦ ﻓﻮﻕ ﺍﻟﺮﺳﻎ ﺑﻜﺜﲑ ﺇﺫﺍ ﲡﺎﻭﺯ ﺍﻟﺮﺳﻎ ﺍﺳﺘﻌﺮﺽ ﻭﺍﻧﻔﺮﺵ ﻭﺍﻟﺘﺤﻢ ﲜﻠﺪﺓ ﺑﺎﻃﻦ ﺍﻟﻜﻒ‪ ،‬ﻭﻗﺪ‬
‫ﻗﺎﻝ ﺑﻌﺾ ﻗﺪﻣﺎﺀ ﺍﳌﺸﺮﺣﲔ ﺇﻬﻧﺎ ﺛﻠﺜﻲ ﺍﻷﺻﺎﺑﻊ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﺟﺎﻟﻴﻨﻮﺱ ﻳﻨﻜﺮ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﳍﺎ ﻣﻨﺎﻓﻊ‪ :‬ﺇﺣﺪﺍﻫﺎ ﻟﺘﻔﻴﺪ ﺍﳌﻮﺿﻊ ﺣﺴﺎﹰ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﲏ ﺑﺬﻟﻚ‪ ،‬ﺃﻬﻧﺎ ﲡﻌﻞ ﻣﺎ ﲢﺖ‬
‫ﺍﳉﻠﺪ ﺍﻟﺬﻱ ﻫﻨﺎﻙ ﺣﺴﺎﺳﹰﺎ ﺣﱴ ﻟﻮ ﻓﺴﺪ ﺣﺲ ﺫﻟﻚ ﺍﳉﻠﺪ ﻗﺎﻣﺖ ﻣﻘﺎﻣﻪ ﰲ ﺍﳊﺲ ﻭﺇﳕﺎ ﺍﺧﺘﺺ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺑﺬﻟﻚ ﻷﻥ‬
‫ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳊﺲ ﰲ ﺑﺎﻃﻦ ﺍﻟﻜﻒ ﺃﻛﺜﺮ ﳑﺎ ﰲ ﺑﺎﻗﻲ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﲢﺎﻭﳍﺎ ﺍﻟﻴﺪ ﺃﻛﺜﺮﻫﺎ ﻣﻔﺴﺪﺓ ﳊﺲ‬
‫ﺫﻟﻚ ﺍﳉﻠﺪ‪ ،‬ﻭﺫﻟﻚ ﻛﺤﻤﻞ ﺍﻷﺛﻘﺎﻝ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻳﻐﻠﻆ ﻟﻪ ﻫﺬﺍ ﺍﳉﻠﺪ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻟﻜﺎﻧﺖ ﺧﻠﻘﺔ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻣﻌﻄﻠﺔ ﻷﻥ ﺍﳊﺲ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻌﺼﺐ ﻓﻴﻜﻮﻥ ﺧﻠﻂ‬
‫ﻼ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ‪.‬‬‫ﺫﻟﻚ ﺍﻟﻌﺼﺐ ﺑﺎﻟﺮﺑﺎﻁ ﻭﺍﻧﺘﻔﺎﺷﻬﻤﺎ ﻭﺣﺸﻮ ﺧﻠﻠﻬﻤﺎ ﳊﻤﹰﺎ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﺘﻢ ﺑﻪ ﻳﻜﻮﻥ ﺍﻟﻌﻀﻞ ﻣﻌﻄ ﹰ‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺃﻬﻧﺎ ﲤﻨﻊ ﻧﺒﺎﺕ ﺍﻟﺸﻌﺮ ﻫﻨﺎﻙ‪ .‬ﻭﺍ ﻟﻔﺎﺋﺪﺓ ﰲ ﺫﻟﻚ ﺃﻥ ﻳﺒﻘﻰ ﺣﺲ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻗﻮﻳﹰﺎ ﻷﻥ ﺍﳊﺎﺱ ﺍﻟﻠﻤﺲ ﺇﺫﺍ ﻟﻘﻲ‬
‫ﺍﶈﺴﻮﺱ ﻛﺎﻥ ﺇﺩﺭﺍﻛﻪ ﻟﻪ ﺷﺪﻳﺪﹰﺍ‪.‬‬
‫ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﺃﻬﻧﺎ ﺗﺪﻋﻢ ﻣﺎ ﲢﺖ ﺍﳉﻠﺪ ﻭﺗﻘﻮﻳﻪ ﺣﱴ ﻻ ﻳﺘﻀﺮﺭ ﺑﺼﻼﺑﺔ ﻣﺎ ﳝﺴﻚ ﺑﻘﻮﺓ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ ﺍﻟﻌﻀﻼﺕ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﺑﺎﻃﻦ ﺍﻟﻜﻒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﺬﻱ ﰲ ﺑﺎﻃﻦ ﺍﻟﻜﻒ ﻧﻔﺴﻬﺎ ﻓﻬﻲ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻫﻲ ﺃﺻﻐﺮ ﻋﻀﻼﺕ ﺍﻟﻴﺪ ﻭﺑﻴﻨﻬﺎ ﺃﻳﻀﹰﺎ ﺧﻼﻑ ﻛﺒﲑ ﰲ ﺍﻟﻌﻈﻢ‪ .‬ﻭﺍﳋﻤﺲ ﺍﻟﱵ ﲤﻴﻞ ﺍﻷﺻﺎﺑﻊ ﺇﱃ‬
‫ﻓﻮﻕ ﲤﻴﻠﻬﺎ ﺃﻳﻀﹰﺎ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ ﻭﺍﳌﻤﻴﻠﺔ ﻟﻺﻬﺑﺎﻡ ﺇﱃ ﺃﺳﻔﻞ ﻳﻠﺰﻡ ﻓﻌﻠﻬﺎ ﺫﻟﻚ ﺃﻥ ﻳﻘﺮﻬﺑﺎ ﻣﻦ ﺍﻟﺴﺒﺎﺑﺔ‪ ،‬ﻭﺍﳌﻤﻴﻠﺔ‬
‫ﻟﻠﺨﻨﺼﺮ ﺇﱃ ﺃﺳﻔﻞ ﻳﻠﺰﻡ ﻓﻌﻠﻬﺎ ﺃﻥ ﻳﺒﻌﺪﻫﺎ ﻣﻦ ﺍﻟﺒﻨﺼﺮ ﻭﺍﳌﻤﻴﻠﺔ ﳌﺎ ﺳﻮﻯ ﺍﻹﻬﺑﺎﻡ ﻣﻦ ﺍﳋﻤﺲ‪ ،‬ﻭﻫﻦ ﺃﺭﺑﻊ ﻣﻨﺸﺆﻫﻦ ﻣﻦ‬
 ‫ﺍﻟﻐﺸﺎﺀ ﺍﺠﻤﻟﻠﻞ ﻷﻭﺗﺎﺭ ﺍﻟﻌﻀﻠﺔ ﺍﻟﻜﺒﲑﺓ ﺍﻟﻘﺎﺑﻀﺔ ﳉﻤﻴﻊ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﻭﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﻷﺭﺑﻊ ﻭﺗﺮ ﺩﻗﻴﻖ ﻣﺪﻭﺭ ﻳﺘﺼﻞ‬
‫ﲜﺎﻧﺐ ﺇﺻﺒﻊ‪ ،‬ﻭﺇﺫﺍ ﺗﺸﻨﺠﺖ ﺣﺮﻛﺔ ﺗﻠﻚ ﺍﻹﺻﺒﻊ ﺍﳊﺮﻛﺔ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻮﺗﺮ ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻟﻌﻀﻼﺕ ﻭﻫﻲ ﺍﶈﺮﻛﺔ ﻟﻺﻬﺑﺎﻡ‪ ،‬ﻭﻳﻠﺰﻡ ﲢﺮﻳﻜﻬﺎ ﳍﺎ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺃﻥ ﻳﺒﻌﺪﻫﺎ ﻋﻦ ﺍﻟﺴﺒﺎﺑﺔ ﺑﻌﺪﹰﺍ ﻛﺒﲑﺍﹰ‪ ،‬ﻭﺍﻟﻌﻀﻠﺘﺎﻥ‬
‫ﺍﻷﺧﺮﻳﺎﻥ ﻭﳘﺎ ﺍﳌﻤﻴﻠﺘﺎﻥ ﻟﻺﻬﺑﺎﻡ ﻭﺍﳋﻨﺼﺮ ﺇﱃ ﺍﺳﻔﻞ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻌﻀﻼﺕ ﺍﳋﻤﺲ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮ ﺱ‪ :‬ﻭﺇﺫﺍ ﺳﻠﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻣﻊ ﺃﻭ ﺗﺎﺭﻫﺎ ﻇﻬﺮﺕ ﻟﻚ ﰲ ﺍﳌﺸﻂ ﻋﻀﻼﺕ ﺃﺧﺮ ﱂ ﻳﻌﺮﻓﻬﺎ ﺍﳌﺸﺮﺣﻮﻥ‪ ،‬ﻭﻻ‬
‫ﻋﺮﻓﺘﻬﺎ ﺃﻧﺎ ﺃﻳﻀﹰﺎ ﺇﻻ ﺑﻌﺪ ﻣﺪﺓ ﻃﻮﻳﻠﺔ‪ .‬ﻭﻣﺒﺪﺅﻫﺎ ﻣﻦ ﺍﻟﺮﺑﺎﻁ ﺍﻟﺬﻱ ﳛﺘﻮﻱ ﻋﻠﻰ ﻋﻈﺎﻡ ﺍﻟﺮﺳﻎ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ‬
‫ﺍﻟﺮﺳﻎ ﲦﺎﻥ ﻣﻨﻬﺎ ﻣﺘﺼﻠﺔ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺣﱴ ﺗﺮﻯ ﻟﻜﻞ ﺇﺻﺒﻊ ﻋﻀﻠﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﲝﺚ ﻣﻔﺮﺩ ﺗﻌﺪﻳﺪ ﻋﻀﻼﺕ ﺍﻟﺴﺎﻋﺪ ﻭﺍﻟﻌﻀﺪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﻗﺘﺼﺎﺭ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﰲ ﺍﻟﺴﺎﻋﺪ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺟﺎﻧﺒﻪ‬
‫ﺍﻷﻧﺴﻲ‪ ،‬ﻭﻫﻲ ﺳﺒﻊ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺟﺎﻧﺒﻪ ﺍﻟﻮﺣﺸﻲ ﻭﻫﻲ ﺗﺴﻊ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺣﺎﻓﺘﻪ ﺍﻟﱵ ﻣﻦ ﻓﻮﻕ ﻭﻫﻲ ﺍﳊﺎﻓﺔ‬
‫ﺍﳌﻤﺘﺪﺓ ﺇﱃ ﺍﻹﻬﺑﺎﻡ‪ .‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻀﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﻌﺪﻫﺎ ﰲ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻭﺃﻣﺎ ﺣﺎﻓﺔ‬
‫ﺍﻟﺴﺎﻋﺪ ﺍﻟﱵ ﻣﻦ ﺃﺳﻔﻞ ﻭﻫﻲ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﳋﻨﺼﺮ ﻓﻠﻢ ﲣﻠﻖ ﻓﻴﻬﺎ ﻋﻀﻠﺔ ﺍﻟﺒﺘﺔ‪ .‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺗﻜﻮﻥ ﺍﻟﻌﻀﻼﺕ ﺍﳌﻌﺪﻭﺩﺓ ﻋﻠﻰ‬
‫ﺍﳉﺎﻧﺐ ﻟﻮ ﺣﺸﻲ ﻋﺸﺮﹰﺍ‪ .‬ﻭﺍﺣﺪﺓ ﻣﻮﺿﻮﻋﺔ ﰲ ﻭﺳﻄﻪ ﻭﻫﻲ ﺍﻟﺒﺎﺳﻄﺔ ﻟﻸﺻﺎﺑﻊ ﺍﻷﺭﺑﻊ ﺑﺄﺭﺑﻌﺔ ﺃﻭ ﺗﺎﺭ ﺗﻨﺸﺄ ﻣﻨﻬﺎ ﻭﻋﻠﻰ‬
‫ﺟﺎﻧﺒﻬﺎ ﺛﻼﺙ ﻋﻀﻼﺕ ﻣﺘﺼﻼﺕ ﻬﺑﺎ‪ .‬ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺳﻔﻞ ﻭﻫﻲ ﺍﶈﺮﻛﺔ ﻟﻠﺨﻨﺼﺮ ﻭﺍﻟﺒﻨﺼﺮ ﺇﱃ ﺃﺳﻔﻞ ﺑﻮﺗﺮﻳﻦ ﻳﻨﺸﺂﻥ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﺍﻷﺧﺮﻳﺎﻥ ﻣﺘﻮﺣﺪﺗﺎﻥ ﺣﱴ ﻳﻈﻨﺎﻥ ﻭﺍﺣﺪﺓ ﺇﺣﺪﺍﳘﺎ‪ :‬ﲤﻴﻞ ﺍﻟﻮﺳﻄﻰ ﻭﺍﻟﺴﺒﺎﺑﺔ ﺇﱃ ﺃﺳﻔﻞ ﺑﻮﺗﺮﻳﻦ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﲤﻴﻞ ﺍﻹﻬﺑﺎﻡ ﺇﱃ ﺃﺳﻔﻞ ﺑﻮﺗﺮ ﻭﺍﺣﺪ‪ ،‬ﻭﻋﻦ ﺟﻨﱯ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺃﺭﺑﻊ ﻋﻀ ﻼﺕ‪ ،‬ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺳﻔﻞ ﺗﺒﺴﻂ‬
‫ﺍﻟﻜﻒ ﻛﺎﺑﺔ ﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻪ ﺑﻮﺗﺮ ﻳﺘﺼﻞ ﺑﺎﳌﺸﻂ ﻗﺪﺍﻡ ﺍﳋﻨﺼﺮ ﻭﻋﻀﻠﺘﺎﻥ ﺗﺘﺼﻼﻥ ﺣﱴ ﻳﻈﻨﺎ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺇﺣﺪﺍﳘﺎ ﺗﺒﺎﻋﺪ ﺍﻹﻬﺑﺎﻡ ﻋﻦ ﺍﻟﺴﺒﺎﺑﺔ ﺑﻮﺗﺮ ﻳﻨﺸﺄ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﺗﺒﺴﻂ ﺍﻟﻜﻒ ﻗﺎﻟﺒﺔ ﻟﻪ ﻋﻠﻰ ﻗﻔﺎﻩ ﺑﻮﺗﺮ ﻳﺘﺼﻞ ﺑﺎﻟﻌﻈﻢ ﺍﻷﻭﻝ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﺮﺳﻎ ﻋﻨﺪ ﺍﻹﻬﺑﺎﻡ‪.‬‬
‫ﻭﺍﻟﺮﺍﺑﻌﺔ ﻫﻲ ﺍﻟﱵ ﺗﺒﺴﻂ ﺍﻟﻜﻒ ﺑﺴﻄﹰﺎ ﻣﺴﺘﻮﻳﹰﺎ ﺑﻮﺗﺮﻳﻦ ﻳﺘﺼﻞ ﺃﺣﺪﳘﺎ ﻗﺪﺍﻡ ﺍﻟﻮﺳﻄﻰ‪ .‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻗﺪﺍﻡ ﺍﻟﺴﺒﺎﺑﺔ‪ .‬ﻭﻋﻀﻠﺘﺎﻥ‬
‫ﻣﺆﺭﺑﺘﺎﻥ ﻭﳘﺎ ﺍﻟﻠﺘﺎﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻬﻧﻤﺎ ﺗﻘﻠﺒﺎﻥ ﺍﻟﺴﺎﻋﺪ ﻋﻠﻰ ﻗﻔﺎﻩ‪ .‬ﻓﻬﺬﻩ ﻋﺸﺮ ﻋﻀﻼﺕ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻬﻧﺎ ﲦﺎﻥ ﻟﻈﻨﻪ ﺃﻥ ﺍﳌﻤﻴﻠﺔ ﻟﻺﻬﺑﺎﻡ ﺇﱃ ﺃﺳﻔﻞ ﻫﻲ ﻭﺍﳌﻤﻴﻠﺔ ﻟﻠﻮﺳﻄﻰ ﻭﺍﻟﺴﺒﺎﺑﺔ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﻥ ﺍﳌﺒﻌﺪﺓ‬
‫ﻟﻺﻬﺑﺎﻡ ﻋﻦ ﺍﻟﺴﺒﺎﺑﺔ ﻏﲑ ﺍﻟﺒﺎﺳﻄﺔ ﻟﻠﻜﻒ ﻣﻊ ﻗﻠﺐ ﻓﺘﻜﻮﻧﺎﻥ ﻋﻀﻠﺘﲔ ﺃﻭ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﻋﻠﻰ ﺍﳉﺎﻧﺐ‬
‫ﺍﻷﻧﺴﻲ ﻣﻦ ﺍﻟﺴﺎﻋﺪ ﻓﻬﻲ ﺳﺒﻊ‪ :‬ﻭﺍﺣﺪﺓ ﰲ ﻭﺳﻂ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﺒﺴﻂ‪ ،‬ﻭﺗﻨﺸﺄ ﻣﻨﻬﺎ ﲬﺴﺔ ﺃﻭ ﺗﺎﺭ ﻟﻘﺒﺾ‬
‫ﺍﳌﻔﺼﻞ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻷﺻﺎﺑﻊ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﺍﳌﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻹﻬﺑﺎﻡ ﻭﺃﺧﺮﻯ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﺍﺠﻤﻟﻠﻠﺔ‪ ،‬ﻭﺃﺻﻐﺮ ﻣﻨﻬﺎ‬
‫ﻭﻫﻲ ﺍﻟﱵ ﺗﻘﺒﺾ ﺍﳌﻔﺎﺻﻞ ﺍﻟﻮﺳﻄﻰ ﻣﻦ ﺍﻷﺻﺎﺑﻊ ﺍﻷﺭﺑﻊ ﻭﺗﺄﰐ ﻣﻨﻬﺎ ﺷﻌﺒﺔ ﺇﱃ ﺍﻹﻬﺑﺎﻡ‪ ،‬ﻭﻓﻮﻕ ﻫﺎﺗﲔ ﻋﻀﻠﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺍﺠﻤﻟﻠﻠﺔ‬
‫ﳍﻤﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﺴﺘﻌﺮﺽ ﻭﺗﻨﻔﺮﺵ ﰲ ﺑﺎﻃﻦ ﺍﻟﻜﻒ‪ ،‬ﻭﻫﻲ ﺃﺻﻐﺮ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻋﻀﻠﺘﺎﻥ ﻋﻠﻰ ﺟﻨﱯ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ﺗﻘﺒﻀﺎﻥ‬
‫ﺍﻟﻜﻒ‪ ،‬ﺃﻣﺎ ﺍﻟﺴﻔﻠﻴﺔ ﻓﻤﻊ ﻗﻠﺐ ﻟﻪ ﻳﺴﲑ ﻭﺃﻣﺎ ﺍﻟﻌﻠﻮﻳﺔ ﻓﻤﻊ ﻛﺐ ﻳﺴﲑ ﻭﺍﺗﺼﺎﳍﻤﺎ ﺑﻌﻈﺎﻡ ﺍﳌﺸﻂ‪ ،‬ﺃﻣﺎ ﺍﻟﺴﻔﻠﻴﺔ ﻓﺄﻣﺎﻡ‬
‫ﺍﳋﻨﺼﺮ ﻭﺃﻣﺎ ﺍﻟﻌﻠﻮﻳﺔ ﻓﺄﻣﺎﻡ ﺍﻹﻬﺑﺎﻡ ﻭﺍﻟﺴﺒﺎﺑﺔ‪ ،‬ﻭﲢﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺍﳋﻤﺲ ﻋﻀﻠﺘﺎﻥ ﻣﺆﺭﺑﺘﺎﻥ‪ ،‬ﻭﳘﺎ ﺍﻟﻠﺘﺎﻥ ﺗﻜﺒﺎﻥ‬
‫ﺍﻟﺴﺎﻋﺪ ﻓﻬﺬﻩ ﻋﻀﻼﺕ ﺍﻟﺴﺎﻋﺪ‪ ،‬ﻓﺄﻣﺎ ﻋﻀﻼﺕ ﺍﻟﻌﻀﺪ‪ ،‬ﻓﻬﻲ ﺍﻷﺭﺑﻊ ﺍﶈﺮﻛﺔ ﻟﻠﺴﺎﻋﺪ ﻗﺒﻀﹰﺎ ﻭﺑﺴﻄﺎﹰ‪ ،‬ﻭﻗﺪ ﺑﻴﻨﺎ ﺣﺎﳍﺎ ﺃﻭ‬
‫ﻻﹰ‪ ،‬ﻓﺈﺫﹰﺍ ﲨﻴﻊ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﰲ ﺍﻟﻴﺪﻳﻦ ﲦﺎﻥ ﻭﺳﺘﻮﻥ ﻋﻀﻠﺔ ﻟﻜﻞ ﻳﺪ ﺗﺴﻊ ﻭﺛﻼﺛﻮﻥ ﻋﻀﻠﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺣﺮﻛﺔ ﺍﻟﺼﻠﺐ‬

 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻋﻀﻞ ﺍﻟﺼﻠﺐ ﻣﻨﻬﺎ ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍ ﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﻟﻴﺲ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﻗﻮﺍﻣﻪ ﻛﺎﳋﺸﺒﺔ ﻻ ﳝﻠﻚ ﺍﳌﻴﻞ ﺇﱃ ﺟﻬﺔ ﻣﺎ‪ .‬ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻤﻜﻨﹰﺎ ﻣﻦ ﺍﳌﻴﻞ ﰲ‬
‫ﺃﻋﻤﺎﻟﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ ﳝﻴﻨﺎﹰ ﻭﴰﺎ ﹰﻻ ﻭﻗﺪﺍﻣﹰﺎ ﻭﺧﻠﻔﹰﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻟﻪ ﺑﺈﺭﺍﺩﺗﻪ ﻓﻼ ﺑﺪ ﻣﻦ ﻋﻀﻼﺕ ﻳﻜﻮﻥ ﻬﺑﺎ ﺫﻟﻚ ﻭﻻ ﺑﺪ‬
‫ﻭﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺷﺪﻳﺪﺓ ﺍﻟﻘﻮﺓ ﺟﺪﹰﺍ‪ .‬ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻟﻴﻜﻮﻥ ﻗﻮﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻗﻮﻳﹰﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻳﻠﺰﻣﻬﺎ ﲢﺮﻙ ﺃﻋﻀﺎﺀ ﻛﺜﲑﺓ ﻋﻈﺎﻡ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﺎﻋﻞ ﳍﺎ ﺷﺪﻳﺪ ﺍﻟﻘﻮﺓ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ‬
‫ﻭﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻋﻈﻴﻤﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﻨﺎﺩﻫﺎ ﺇﱃ ﻋﻈﻢ ﻋﻈﻴﻢ ﺟﺪﹰﺍ ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪:‬‬
‫ﻟﻴﻜﻮﻥ ﲤﻜﻨﻬﺎ ﻗﻮﻳﹰﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻷﻬﻧﺎ ﰲ ﻧﻔﺴﻬﺎ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻟﺒﺪﻥ ﻣﺎ ﻳﺼﻠﺢ ﻟﺬﻟﻚ ﺳﻮﻯ ﺍﻟﺼﻠﺐ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺿﻮﻋﺔ ﻋﻠﻴﻪ‬
‫ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻨﻜﺴﺔ ﻟﻠﺒﺪﻥ ﺇﱃ ﺧﻠﻒ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﺍﳊﺎﻧﻴﺔ ﺇﱃ ﻗﺪﺍﻡ ﻋﻠﻰ ﺑﺎﻃﻨﻪ ﺣﱴ ﻳﻜﻮﻥ ﺃﻱ ﻧﻮﻉ ﻣﻨﻬﻤﺎ‬
‫ﺗﺸﻨﺞ ﺃﻋﺎﱄ ﺍﻟﺒﺪﻥ ﺟﺬﺏ ﺇﱃ ﻧﺎﺣﻴﺘﻪ ﻓﺎﻧﻌﻄﻒ ﺇﱃ ﺗﻠﻚ ﺍﳉﻬﺔ‪ .‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻊ ﻛﻞ ﻣﻨﻬﺎ ﰲ ﺟﺎﻧﱯ ﺗﻠﻚ ﺍﳉﻬﺔ‬
‫ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻟﻴﻜﻮﻥ ﺇﺫﺍ ﺗﺸﻨﺞ ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻣﻌﹰﺎ ﻛﺎﻥ ﻗﻮﺍﻡ ﺍﻟﺒﺪﻥ ﻣﻨﺘﺼﺒﺎﹰ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺍﻧﺘﺼﺎﺑﺎﹰ‬
‫ﳏﻜﻤﹰﺎ‪.‬‬
‫ﻼ ﻣﺆﺭﺑﹰﺎ ﺇﱃ ﺍﳉﻬﺔ ﺍﻟﱵ ﻣﻨﻬﺎ‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻟﻴﻜﻮﻥ ﺇﺫﺍ ﺗﺸﻨﺞ ﻣﺎ ﰲ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ‪ .‬ﺃﻣﺎ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﻮﺍﺣﺪ ﻓﻴﻤﻴﻞ ﺍﻟﺒﺪﻥ ﻣﻴ ﹰ‬
‫ﻼ ﻣﺴﺘﻮﻳﹰﺎ ﳏﻜﻤﹰﺎ‪.‬‬‫ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﳌﺘﺸﻨﺞ ﻭﺃﻣﺎ ﻣﻦ ﺍﻟﻨﻮﻋﲔ ﻣﻌﹰﺎ ﻓﻴﻤﻴﻞ ﺍﻟﺒﺪﻥ ﺇﱃ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﻣﻴ ﹰ‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺎﻟﺜﺎﻧﻴﺔ ﺇﱃ ﺧﻠﻒ ﻫﻲ ﺍﳌﺨﺼﻮﺻﺔ ﺑﺄﻥ ﺗﺴﻤﻰ ﻋﻀﻞ ﺍﻟﺼﻠﺐ‪ ،‬ﺇﳕﺎ ﺧﺼﺖ ﻫﺬﻩ ﺑﺬﻟﻚ ﻷﻬﻧﺎ ﻫﻲ ﺍﻟﱵ ﺗﻈﻬﺮ ﺃﻭ ﹰﻻ‬
‫ﻟﻠﻤﺸﺮﺣﲔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﳘﺎ ﻋﻀﻠﺘﺎﻥ ﳓﺪﺱ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻣﺆﻟﻔﺔ ﻣﻦ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﻋﻀﻠﺔ‪ ،‬ﻫﺬﻩ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻬﻤﺎ‪ ،‬ﺇﻣﺎ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﻋﻀﻼﺕ ﳎﺘﻤﻌﺔ ﻳﻠﺘﺼﻖ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺣﱴ ﻳﻜﻮﻥ ﺍﳉﻤﻴﻊ ﰲ ﺣﻜﻢ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻟﻴﻜﻮﻥ ﺍﺠﻤﻟﻤﻮﻉ ﺑﺎﻻﲢﺎﺩ ﻗﻮﺓ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﳛﻜﻢ ﺑﺘﻜﺜﲑ ﺍﻟﻌﻀﻼﺕ ﺑﺴﺒﺐ ﺗﻜﺜﲑ ﻣﺒﺎﺩﺋﻬﺎ ﻓﺘﻜﻮﻥ‬
‫ﻫﺬﻩ ﻋﻨﺪﻩ ﻋﻀﻼﺕ ﻛﺜﲑﺓ‪ ،‬ﺛﻼﺛﹰﺎ ﻭﻋﺸﺮﻳﻦ ﻋﻀﻠﺔ ﻷﻥ ﻓﻘﺮﺍﺕ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻌﺼﻌﺺ ﻻ ﺗﻨﺸﺄ ﻣﻨﻬﺎ ﻟﻴﻒ ﻣﺘﺼﻞ ﻬﺑﺬﻩ‬
‫ﺍﻟﻌﻀﻼﺕ ﺇﺫ ﺗﻠﻚ ﻻ ﺣﺮﻛﺔ ﳍﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻔﻘﺮﺓ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﻓﻘﺮﺍﺕ ﺍﻟﻌﻨﻖ ﻭﻫﻲ ﺍﻷﻭﱃ ﻣﻨﻬﺎ ﻷﻥ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻛﻤﺎ ﻗﻠﻨﺎﻩ‬
‫ﻻ ﺣﺮﻛﺔ ﳍﺎ ﻓﻠﺬﻟﻚ ﺗﺒﻘﻰ ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﱵ ﻳﺘﺼﻞ ﻬﺑﺎ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﺛﻼﺙ ﻭﻋﺸﺮﻭﻥ ﻓﻘﺮﺓ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻟﻴﻒ ﻣﺆﺭﺏ ﺇﳕﺎ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻠﻴﻒ ﻣﺆﺭﺑﹰﺎ ﻷﻥ ﻫﺬﻩ ﺍﳍﻴﺌﺔ ﺃﻭ ﻓﻖ ﰲ ﲢﺮﻳﻚ ﻣﺎ ﻳﺮﺍﺩ ﺍﻧﺘﺼﺎﺑﻪ ﻋﻠﻰ‬
‫ﺍﻻﺳﺘﻘﺎﻣﺔ ﺍﻧﺘﺼﺎﺑﺎﹰ ﻗﻮﻳﹰﺎ ﳏﻜﻤﹰﺎ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﰲ ﺣﺮﻛﺔ ﻣﻔﺼﻞ ﺍﻟﺴﺎﻋﺪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺇﺫﺍ ﲤﺪﺩﺕ ﺑﺎﻻﻋﺘﺪﺍﻝ ﻧﺼﺒﺖ ﺍﻟﺼﻠﺐ ﻳﺮﻳﺪ ﺑﺎﻟﺘﻤﺪﺩ ﻫﺎ ﻫﻨﺎ ﺍﻟﺘﺸﻨﺞ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳊﺎﻧﻴﺔ ﻓﻬﻲ ﺯﻭﺟﺎﻥ ﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﺣﺮﻛﺔ ﺍﻟﺼﻠﺐ ﺇﱃ ﺧﻠﻒ ﳝﻜﻦ ﺑﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺕ‬
‫ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﺜﻼﺛﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﻭﺃﻣﺎ ﺣﺮﻛﺘﻪ ﺇﱃ ﻗﺪﺍﻡ ﻏﲑ ﳑﻜﻨﺔ ﺑﺎﻟﻔﻘﺮﺍﺕ ﺍﻟﱵ ﰲ ﺃﺳﺎﻓﻞ ﺍﻟﺼﺪﺭ ﺇﺫ ﻋﻈﺎﻡ‬
‫ﺍﻟﻘﺺ ﲤﻨﻊ ﻣﻦ ﺗﻠﻚ ﺍﳊﺮﻛﺔ ﻓﻼ ﻳﻜﻮﻥ ﻟﺘﻠﻚ ﺍﻟﻔﻘﺮﺍﺕ ﺣﺎﺟﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﻣﻦ ﻗﺪﺍﻡ‬
‫ﺇﱃ ﻓﻮﻕ ﻭﺍﺳﻔﻞ ﺩﻭﻥ ﺍﻟﻮﺳﻂ ﻓﺼﺎﺭ ﺯﻭﺟﲔ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﻣﻦ ﺧﻠﻒ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

 ‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻟﺒﻄﻦ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺸﺮﺡ ﻗﺪ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﳍﺬﺍ ﺍﻟﻌﻀﻞ ﺛﻼﺙ ﻣﻨﺎﻓﻊ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺍﳌﻌﻮﻧﺔ ﻋﻠﻰ ﻋﺼﺮ ﻣﺎ ﰲ‬
‫ﺍﻷﺣﺸﺎﺀ ﻣﻦ ﺍﻟﱪﺍﺯ ﻭﺍﻟﺒﻮﻝ ﻭﺍﻷﺟﻨﺔ ﻟﻴﺴﻬﻞ ﺧﺮﻭﺝ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﰲ ﺧﺮﻭﺝ ﻫﺬﻩ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻀﻞ‪ :‬ﺃﻣﺎ ﺍﻟﱪﺍﺯ ﻓﻸﻥ‬
‫ﺍﻷﻣﻌﺎﺀ ﺑﻌﻀﻬﺎ ﺗﻠﺘﻒ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﻌﺮﺽ ﳍﺎ ﺍﳉﻔﺎﻑ ﻛﺜﲑﹰﺍ ﻷﺟﻞ ﺟﺬﺏ ﺍﳌﺎﺳﺎﺭﻳﻘﺎ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺎﺕ ﺍﻟﻐﺬﺍﺋﻴﺔ‪.‬‬
‫ﻭﻷﺟﻞ ﺣﺮﺍﺭﺓ ﺍﻷﺣﺸﺎﺀ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻧﺖ ﻗﻮﺓ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﺍﻓﻌﺔ ﻳﻌﺮﺽ ﳍﺎ ﺍﻟﻌﺠﺰ ﻋﻦ ﺩﻓﻌﻪ ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﺍﻻﺳﺘﻌﺎﻧﺔ‬
‫ﺑﻌﺼﺮ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺒﻮﻝ‪ :‬ﻓﻸﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺭﻗﻴﻘﹰﺎ ﺳﻬﻞ ﺍﻻﻧﻔﺼﺎﻝ ﺇﻻ ﺃﻥ ﻋﻨﻖ ﺍﳌﺜﺎﻧﺔ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﺠﻤﻟﺮﻯ ﻣﻮﺿﻮﻉ ﺇﱃ ﻓﻮﻕ ﻓﺈﳕﺎ ﳜﺮﺝ‬
‫ﺍﻟﺒﻮﻝ ﺑﺎﻧﻌﺼﺎﺭ ﺷﺪﻳﺪ ﻣﻦ ﺍﳌﺜﺎﻧﺔ ﺣﱴ ﻳﻀﻴﻖ ﲡﻮﻳﻔﻬﺎ ﻋﻠﻰ ﺍﻟﺒﻮﻝ‪ ،‬ﻓﻴﻀﻄﺮ ﺇﱃ ﺍﻟﺼﻌﻮﺩ ﺇﱃ ﺫﻟﻚ ﺍﺠﻤﻟﺮﻯ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﻻﻧﻌﺼﺎﺭ ﳑﺎ ﻻ ﻳﺴﺘﻐﲎ ﻓﻴﻪ ﻋﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻬﺑﺬﺍ ﺍﻟﻌﻀﻞ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳉﻨﲔ ﻓﻸﻥ ﺧﺮﻭﺟﻪ ﺇﳕﺎ ﻳﺘﻢ ﺑﺘﻤﺪﻳﺪ ﺷﺪﻳﺪ ﻟﻴﺘﺴﻊ ﻣﻨﻔﺬﻩ ﺇﱃ ﺧﺎﺭﺝ ﻭﻣﻊ ﺫﻟﻚ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﺒﻠﻎ ﰲ ﺍﻻﺗﺴﺎﻉ ﺇﱃ‬
‫ﺣﺪ ﳜﺮﺝ ﻣﻨﻪ ﺍﳉﻨﲔ ﺑﺜﻘﻠﻪ ﻓﻘﻂ ﺃﻭ ﺑﺪﻓﻊ ﻳﺴﲑ ﻳﻘﻮﻱ ﻋﻠﻴﻪ ﺍﻟﺮﺣﻢ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻌﺼﺮ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﻟﻴﺸﺘﺪ ﺫﻟﻚ‬
‫ﺍﻟﺪﻓﻊ ﻓﻴﺴﻬﻞ ﺧﺮﻭﺝ ﺍﳉﻨﲔ‪.‬‬

‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺗﺪﻋﻢ ﺍﳊﺠﺎﺏ ﻋﻨﺪ ﺇﺧﺮﺍﺝ ﺍﻟﻨﻔﺲ ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﻔﺦ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﻻﻧﻘﺒﺎﺽ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺇﺫﺍ ﺍﻧﻘﺒﻀﺖ ﺣﻴﻨﺌﺬٍ ﺃﻋﺎﻧﺖ ﺍﳊﺠﺎﺏ ﻋﻠﻰ ﺍﻧﻘﺒﺎﺽ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺩﻋﻤﺘﻪ ﺃﻱ ﻗﻮﺗﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺮﻛﺔ‪ .‬ﻭﺇﳕﺎ‬
‫ﺍﺣﺘﻴﺞ ﺇﱃ ﺫﻟﻚ ﻷﻥ ﲢﺮﻳﻚ ﺍﻟﺼﺪﺭ ﻋﺴﺮ ﺑﺴﺒﺐ ﻭﺛﺎﻗﺔ ﻣﻔﺎﺻﻞ ﻋﻈﺎﻣﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﻫﺬﻩ ﺍﳌﻌﻮﻧﺔ ﰲ ﺍﻻﻧﻘﺒﺎﺽ ﺩﻭﻥ‬
‫ﺍﻻﻧﺒﺴﺎﻁ ﻷﻥ ﻋﻀﻼﺕ ﺍﻧﻘﺒﺎﺽ ﺍﻟﺼﺪﺭ ﺃﻗﻞ ﻣﻦ ﻋﻀﻼﺕ ﺍﻧﺒﺴﺎﻃﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﻫﻨﺎﻙ‪.‬‬
‫ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺗﺴﺨﻦ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﺑﺈﺩﻓﺎﺋﻬﺎ‪ .‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﺫﻟﻚ ﻷﻥ ﺍﳌﻌﺪﺓ ﻣﻊ ﻛﻮﻬﻧﺎ ﻣﻄﺒﺦ ﺍﻟﻐﺬﺍﺀ‬
‫ﻳﻜﻮﻥ ﺍﻟﻐﺬﺍﺀ ﻓﻴﻬﺎ ﳎﺘﻤﻌﹰﺎ ﻓﻴﻜﻮﻥ ﺍﻧﻔﻌﺎﻟﻪ ﻋﺴﺮﹰﺍ ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻬﻧﺎ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻛﺜﲑﺓ ﺍﻟﻌﺼﺐ ﻷﺟﻞ ﺷﺪﺓ ﺣﺎﺟﺘﻬﺎ ﺇﱃ‬
‫ﻗﻮﺓ ﺍﳊﺲ ﻷﺟﻞ ﺍﳉﻮﻉ ﻭﺃﻥ ﺗﻜﻮﻥ ﺣﺮﺍﺭﻬﺗﺎ ﻏﲑ ﻣﻔﺮﻃﺔ ﻷﻥ ﺫﻟﻚ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺸﻬﻮﺓ ﺍﳌﻘﺼﻮﺩﺓ ﻣﻦ ﺍﳌﻌﺪﺓ‪ .‬ﻭﺃﻣﺎ ﺍﻷﻣﻌﺎﺀ‬
‫ﻓﻸﻥ ﺟﺮﻣﻬﺎ ﻋﺼﱯ ﻭﻫﻲ ﻣﻊ ﺫﻟﻚ ﳏﺘﺎﺟﺔ ﺇﱃ ﻗﻮﺓ ﺍﳍﻀﻢ ﻟﻴﻜﻤﻞ ﻫﻀﻢ ﻣﺎ ﻓﺎﺕ ﺍﳌﻌﺪﺓ ﻫﻀﻤﻪ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻭﳍﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻣﻨﺎﻓﻊ ﺃﺧﺮ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﳉﺮﻡ ﺍﻟﺒﻄﻦ ﺛﺨﺎﻧﺔ ﻓﻴﻘﻞ ﺗﻀﺮﺭ ﺍﻷﺣﺸﺎﺀ ﺍﻟﱵ ﻓﻴﻪ ﻣﻦ ﺍﳊﺮ‬
‫ﻭﺍﻟﱪﺩ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻡ ﳏﻴﻂ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻗﻮﻳﹰﺎ ﻓﻼ ﺗﻘﻮﻯ ﺍﻟﺮﻳﺎﺡ ﺍﻟﱵ ﲢﺪﺙ ﻓﻴﻪ ﻭﺍﻻﻣﺘﻼﺀﺍﺕ ﺍﶈﺪﻭﺩﺓ ﻟﻪ ﻋﻠﻰ‬
‫ﺧﺮﻗﻪ‪ ،‬ﻭﻟﺘﻜﻮﻥ ﺍﻷﺣﺸﺎﺀ ﰲ ﺭﻛﻦ ﻭﺛﻴﻖ‪.‬‬
‫ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﻄﻦ ﻣﻨﺎﺳﺒﹰﺎ ﻟﻠﺼﺪﺭ ﰲ ﻛﺜﺮﺓ ﺍﻟﻠﺤﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﺘﻜﻮﻥ ﺻﻮﺭﺓ ﺍﻟﺒﺪﻥ ﺃﺣﺴﻦ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻥ ﺑﻐﲑ‬
‫ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬٍ ﻛﺎﻥ ﻳﻜﻮﻥ ﻣﻬﺰﻭ ﹰﻻ ﻗﺤ ﻼﹰ‪ ،‬ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﳑﺘﺪﺓ ﻃﻮ ﹰﻻ ﻭﻋﺮﺿﹰﺎ‬
‫ﻭﻭﺭﺑﹰﺎ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻷﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻟﻴﻒ ﺃﻭ ﻓﻖ ﰲ ﻧﻔﺴﻪ ﻭﺃﻭﻓﻖ ﰲ ﻗﻮﺓ ﺿﻤﻪ ﳌﺎ ﰲ ﺩﺍﺧﻠﻪ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﻮﻝ ﺃﻛﺜﺮ‬
‫ﳊﻤﻴﺔ ﻷﻧﻪ ﻓﻮﻕ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﺍﶈﺘﺎﺝ ﻓﻴﻬﻤﺎ ﺇﱃ ﺍﻹﺩﻓﺎﺀ ﻛﻤﺎ ﻗﻠﻨﺎﻩ‪ .‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺮﺿﻲ ﲢﺖ ﺍﻟﻜﻞ ﻷﻧﻪ ﻫﻮ‬
‫ﺍﳌﻘﺎﻭﻡ ﻟﺘﻤﺪﻳﺪ ﺍﻷﺣﺸﺎﺀ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻘﺮﺏ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺆﺭﺏ ﺃﻋﻠﻰ ﺍﻟﻜﻞ ﻟﻴﻜﻮﻥ ﺍﻟﻄﻮﱄ ﻣﻼﻗﻴﹰﺎ ﻟﻠﻌﺮﺿﻲ‬
‫ﻓﻴﻜﻮﻥ ﻣﻘﻮﻳﹰﺎ ﻟﻪ ﺷﺪﻳﺪ ﺍﳊﻔﻆ ﻟﻮ ﺿﻌﻪ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﺍﻟﻄﻮﱄ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺆﺭﺏ ﻷﻥ ﺍﳌﺆﺭﺏ ﻻ ﻳﻨﺎﰲ ﻣﻴﻞ ﺃﺟﺰﺍﺀ‬
‫ﺍﻟﻌﺮﺿﻲ ﺇﱃ ﻓﻮﻕ ﻭﺃﺳﻔﻞ ﻣﻨﺎﻓﺎﺓ ﻛﺜﲑﺓ ﲞﻼﻑ ﺍﻟﻄﻮﱄ‪ .‬ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻋﻨﺪ ﺍﳌﻘﺎﻃﻊ ﺃﻗﻞ ﳊﻤﻴﺔ ﻟﺌﻼ‬
‫ﻳﻜﻮﻥ ﻟﺬﻟﻚ ﺍﳌﻮﺿﻊ ﻧﺘﻮﺀ ﻣﺴﺘﻘﺒﺢ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻷﻧﺜﻴﲔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﻟﻠﺮﺟﺎﻝ‪....‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬

‫ﺍﻟﺸﺮﺡ ﺃﻣﺎ ﻟﻠﺮﺟﺎﻝ ﻓﻔﺎﺋﺪﺓ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻓﻴﻬﻢ ﺃﺭﺑﻊ ﻓﻮﺍﺋﺪ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﻳﺘﻌﻠﻖ ﻬﺑﺎ ﺍﻷﻧﺜﻴﻴﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﱂ ﻳﺘﻌﻠﻖ ﺑﺄﺟﺴﺎﻡ‬
‫ﻏﺸﺎﺋﻴﺔ ﻭﳓﻮﻫﺎ ﻷﻥ ﺍﻟﻐﺸﺎﺀ ﺑﺎﺭﺩ ﻭﺿﺎﺭ ﺑﺎﳌﲏ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﻌﻀﻼﺕ ﻓﺈﻬﻧﺎ ﻧﺎﻓﻌﺔ ﰲ ﺗﻮﻟﻴﺪﻩ‪ ،‬ﻭﲤﺎﻡ ﻧﻀﺠﻪ ﺑﺈﺳﺨﺎﻬﻧﺎ‬
‫ﻟﻸﻧﺜﻴﲔ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻠﺤﻤﻴﺔ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﳒﻌﻞ ﻫﺬﺍ ﻣﻨﻔﻌﺔ ﺃﺧﺮﻯ ﻭﺍﻻﻧﺘﻔﺎﻉ ﻬﺑﺬﺍ ﺍﳌﺘﻌﻠﻖ ﻏﲑ ﻣﻮﺟﻮﺩ ﻟﻠﻨﺴﺎﺀ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻭﻗﺎﻳﺔ ﻟﻸﻧﺜﻴﲔ ﻣﻦ ﺍﻟﱪﺩ ﻭﺍﳊﺮ ﻭﳓﻮﳘﺎ‪ ،‬ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻏﲑ ﳏﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺗﻌﲔ ﻋﻠﻰ ﺧﺮﻭﺝ ﺍﳌﲏ ﺑﻌﺼﺮﻫﺎ ﻟﻸﻧﺜﻴﲔ ﻋﻨﺪ ﻭﻗﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻹﻧﺰﺍﻝ‪ ،‬ﻭﻫﺬﺍ ﻣﻮﺟﻮﺩ‬
‫ﻟﻠﻨﺴﺎﺀ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﻭﺭﺍﺑﻌﺘﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻟﻸﻧﺜﻴﲔ ﺣﺮﻛﺔ ﺇﺭﺍﺩﻳﺔ ﻟﻴﻜﻮﻥ ﻋﻨﺪ ﺍﻹﻧﺰﺍﻝ ﻋﻠﻰ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺴﻬﻞ ﺫﻟﻚ ﻣﻌﻪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳛﺘﺎﺝ‬
‫ﺇﻟﻴﻪ ﰲ ﺍﻟﻨﺴﺎﺀ ﻓﺈﻥ ﳍﻦ ﺃﻧﺜﻴﻴﻬﻦ ﻣﺪﻓﻮﻧﺔ ﻓﻼ ﻳﻌﺮﺽ ﳍﻤﺎ ﻣﻦ ﺍﻷﻭﺿﺎﻉ ﻣﺎ ﳜﺮﺟﻬﻤﺎ ﻋﻦ ﺍﻟﻮﺿﻊ ﺍﳌﻮﺍﻓﻖ ﳋﺮﻭﺝ ﺍﳌﲏ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺑﺮﻭﺯ ﺃﻧﺜﻴﻲ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﻧﺪﻓﺎﻬﻧﻤﺎ ﰲ ﺍﻟﻨﺴﺎﺀ ﻓﻘﺪ ﺑﻴﻨﺎﻩ ﺃﻭ ﹰﻻ‪ .‬ﻭﻫﻮ ﺃﻧﻪ ﻟﻮ ﻻ ﺫﻟﻚ ﳌﺎ ﺃﻣﻜﻦ ﺍﻟﻨﺴﻞ ﻷﻥ‬
‫ﺗﻮﻟﺪ ﺍﳉﻨﲔ ﺇﳕﺎ ﻳﺘﻢ ﺇﺫﺍ ﻛﺎﻥ ﺣﺼﻮﻝ ﺍﳌﻨﻴﲔ ﰲ ﺍﻟﺮﺣﻢ ﰲ ﺃﻭ ﻗﺎﺕ ﻣﺘﻘﺎﺭﺑﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳊﺎﻝ ﻛﻤﺎ‬
‫ﻫﻮ ﰲ ﺍﻟﻮﺍﻗﻊ ﻭﺫﻟﻚ ﻷﻥ ﻣﲏ ﺍﻟﺮﺟﺎﻝ ﺳﺮﻳﻊ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﻣﲏ ﺍﳌﺮﺃﺓ ﻗﻠﻴﻞ ﺍﳊﺮﺍﺭﺓ ﺑﻄﻲﺀ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﻟﻮﻻ ﺍﻧﺪﻓﺎﻥ ﺃﻧﺜﻴﻴﻬﺎ‬
‫ﻟﻜﺎﻥ ﺇﻧﺰﺍﳍﺎ ﺑﻄﻲﺀ ﺟﺪﺍﹰ‪ ،‬ﻭﻟﻮﻻ ﺑﺮﻭﺯ ﺃﻧﺜﺜﻲ ﺍﻟﺮﺟﺎﻝ ﻟﻜﺎﻥ ﺇﻧﺰﺍﳍﻢ ﻳﺴﺮﻉ ﺟﺪﺍﹰ‪ ،‬ﻓ ﻼ ﻳﺘﻔﻖ ﺍﻹﻧﺰﺍﻻﻥ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﻻ‬
‫ﰲ ﻭﻗﺘﲔ ﻣﺘﻘﺎﺭﺑﲔ ﻓﻜﺎﻥ ﻳﺘﻌﺬﺭ ﺍﻹﺣﺒﺎﻝ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﳌﺜﺎﻧﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻓﻢ ﺍﳌﺜﺎﻧﺔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ ﻇﺎﻫﺮﺓ‪ ،‬ﻭﻟﻜﻦ ﻫﺎ ﻫﻨﺎ ﲝﺚ ﻭﻫﻮ ﺃﻧﻪ ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺟﻌﻞ ﺧﺮﻭﺝ ﺍﻟﺒﻮﻝ ﻭﺍﻟﱪﺍﺯ ﺇﺭﺍﺩﻳﺎﹰ؟‬

‫ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺧﺮﻭﺟﻬﻤﺎ ﻣﺴﺘﻘﺬﺭ ﻷﺟﻞ ﻛﺮﺍﻫﻴﺘﻬﻤﺎ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺑﺎﻟﻄﺒﻊ ﱂ ﻳﺆﻣﻦ ﺧﺮﻭﺟﻬﻤﺎ ﰲ ﻭﻗﺖ ﺃﻭ ﺣﺎﻝ ﻳﻔﺘﺢ‬
‫ﺫﻟﻚ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﻌﺮﻕ ﻭﺍﻟﻮﺳﺦ ﻭﳓﻮﳘﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﲏ‪ ،‬ﻓﺈﻥ ﺧﺮﻭﺟﻪ ﻭﺇﻥ ﻛﺎﻥ ﻃﺒﻴﻌﻴﺎﹰ ﻓﻬﻮ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻣﺮ ﺇﺭﺍﺩﻱ ﻭﻫﻮ ﻓﻌﻞ ﻣﺎ ﻳﻮﺟﺒﻪ ﻛﺎﳉﻤﺎﻉ‬
‫ﻭﳓﻮﻩ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﳊﻤﻴﺔ ﻭﺃﻛﺜﺮﻫﺎ ﰲ ﺍﺳﻔﻞ ﺍﻟﻌﻨﻖ ﻷﻥ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻌﺎﻟﻴﺔ ﺑﻄﺒﻌﻬﺎ ﻬﺗﺒﻂ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻓﻴﻜﺘﻔﻲ ﻓﻴﻬﺎ ﺑﺸﻲﺀ ﻳﺴﲑ ﻣﻦ‬
‫ﺍﻧﻀﻤﺎﻡ ﻭﺑﺎﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﺎﻓﻠﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻣﻊ ﻣﻨﻌﻬﺎ ﺧﺮﻭﺝ ﺍﻟﺒﻮﻝ ﺑﻐﲑ ﺇﺭﺍﺩﺓ ﻓﻬﻲ ﺃﻳﻀﹰﺎ ﺗﻌﲔ ﻋﻠﻰ‬
‫ﺧﺮﻭﺝ ﻣﺎ ﳝﺮ ﻬﺑﺎ ﻣﻨﻪ ﺑﻌﺼﺮﻩ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

 ‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﻟﻘﻀﻴﺐ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻙ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺧﺮﻭﺝ ﺍﳌﲏ ﱂ ﳚﻌﻞ ﻃﺒﻴﻌﻴﺎﹰ ﺻﺮﻓﺎﹰ‪ ،‬ﻭﺇﻻ ﱂ ﳝﻜﻦ ﺧﺮﻭﺟﻪ ﻣﺮﺗﺒﻄﹰﺎ ﲝﺎﻝ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻟﻺﺣﺒﺎﻝ‪ ،‬ﻭﱂ‬
‫ﳚﻌﻞ ﺃﻳﻀﹰﺎ ﺇﺭﺍﺩﻳﹰﺎ ﺻﺮﻓﺎﹰ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻭﻏﲑﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻳﺴﺘﻜﺜﺮ ﺍﳉﻤﺎﻉ ﻓﻮﻕ ﺣﺎﺟﺘﻪ ﻷﺟﻞ ﺍﻟﺘﻠﺬﺫ ﻓﻴﻀﺮ ﺑﻪ‪،‬‬
‫ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﱪﺍﺯ ﻭﺍﻟﺒﻮﻝ ﻭﳓﻮﳘﺎ ﻓﺈﻥ ﺧﺮﻭﺟﻬﻤﺎ ﻏﲑ ﻣﻠﺬ ﻟﺬﺓ ﺧﺮﻭﺝ ﺍﳌﲏ‪ .‬ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﺧﺮﻭﺝ ﺍﳌﲏ ﻣﺘﻮﻗﻔﹰﺎ ﻋﻠﻰ‬
‫ﺍﻷﻣﺮﻳﻦ‪ .‬ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﻋﺎﻧﺔ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﻵﺧﺮ‪ .‬ﻓﻠﻮﻻ ﺗﻮﻗﻔﻪ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻟﻄﺒﻴﻌﻲ ﻷﻣﻜﻦ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻨﻪ ﺑﺄﻱ ﻗﺪﺭ‬
‫ﺃﺭﻳﺪ ﻭﰲ ﺃﻱ ﺳﻦ ﺃﺭﻳﺪ‪ .‬ﻭﻟﻮﻻ ﺗﻮﻗﻔﻪ ﻋﻠﻰ ﺍﻹﺭﺍﺩﺓ ﻟﻜﺎﻥ ﻳﻜﺜﺮ ﺧﺮﻭﺟﻪ ﰲ ﻏﲑ ﺍﻟﻮﻗﺖ ﺍﳌﺮﺍﺩ ﻓﻴﻪ ﺍﳉﻤﺎﻉ ﻭﻟﻮﻻ ﺃﻥ ﺍﻷﻣﺮ‬
‫ﺍﻟﻄﺒﻴﻌﻲ ﳏﺮﻙ ﻟﻺﺭﺍﺩﺓ ﳌﺎ ﻛﺎﻥ ﺍﳌﲏ ﻳﻘﻞ ﰲ ﺍﳌﻌﺮﺽ ﻋﻦ ﺍﳉﻤﺎﻉ ﻭﻳﻜﺜﺮ ﰲ ﺍﳌﻜﺜﺮ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻷﻣﺮﻳﻦ ﻏﲑ ﳐﺘﺺ ﲞﺮﻭﺝ ﺍﳌﲏ ﺇﺫ ﺍﳉﻤﺎﻉ ﻧﻔﺴﻪ ﻛﺬﻟﻚ ﻭﻬﺗﻴﺆ ﺍﻵﻟﺔ ﻟﻪ ﺃﻳﻀﹰﺎ ﺑﺎﻻﻧﺘﺼﺎﺏ ﻓﻠﺬﻟﻚ‬
‫ﺍﻓﺘﻘﺮ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﲢﺮﻳﻚ ﻫﺬﻩ ﺍﻵﻟﺔ ﻣﻮﻗﻮﻓﺎﹰ ﻋﻠﻰ ﻋﻀﻞ ﳛﺮﻛﻬﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻌﻀﻞ ﻣﻊ ﺃﻧﻪ ﻳﻌﲔ ﻋﻠﻰ ﻧﺼﺐ ﻫﺬﻩ ﺍﻵﻟﺔ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﻮﺳﻊ ﳎﺮﻯ ﺍﳌﲏ ﲜﺬﺑﻪ ﻇﺎﻫﺮ ﺍﻟﻘﻀﻴﺐ ﺇﱃ ﺟﻮﺍﻧﺒﻪ‪ .‬ﻷﻥ ﺍﺠﻤﻟﻮﻑ ﺇﺫﺍ ﺍﳒﺬﺏ ﳏﻴﻄﻪ ﻣﻦ ﺟﻮﺍﻧﺒﻪ ﺍﺗﺴﻊ ﲡﻮﻳﻔﻪ ﻻ‬
‫ﳏﺎﻟﺔ‪ ،‬ﻭﳌﺎ ﱂ ﻳﻜﻦ ﺍﻧﺘﺼﺎﺏ ﻫﺬﻩ ﺍﻵﻟﺔ ﺇﺭﺍﺩﻳﹰﺎ ﺻﺮﻓﹰﺎ ﻻ ﺟﺮﻡ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻏﲑ ﻛﺎﻓﻴﺔ ﻓﻴﻪ ﻣﻌﻬﺎ ﺇﱃ ﺭﻳﺢ ﻧﺎﻗﺤﺔ‬
‫ﺗﺴﻮﻗﻬﺎ ﺭﻭﺡ ﺷﻬﻮ ﺃﻧﻴﺔ ﻳﺼﺤﺒﻬﺎ ﺩﻡ ﻟﻴﻐﺬﻭﻫﺎ‪ ،‬ﻓﻸﺟﻞ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ﻳﻐﻠﻆ ﺍﻟﻘﻀﻴﺐ ﻋﻨﺪ ﺍﻻﻧﺘﺼﺎﺏ‪ .‬ﻭﻷﺟﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺡ‬
‫ﻳﺴﺨﻦ‪ ،‬ﻭﻷﺟﻞ ﻫﺬﺍ ﺍﻟﺪﻡ ﳛﻤﺮ ﻭﻳﺰﺭﻕ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺈﺫﺍ ﲤﺪﺩﺗﺎ ﻳﺮﻳﺪ ﻬﺑﺬﺍ ﺍﻟﺘﻤﺪﺩ ﺍﻟﺘﺸﻨﺞ ﺧﺎﺻ ﹰﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺍﳌﻘﻌﺪﺓ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻋﻀﻞ ﺍﳌﻘﻌﺪﺓ ﺃﺭﺑﻊ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺧﺮﻭﺝ ﺍﻟﱪﺍﺯ ﻭﺍﻟﺒﻮﻝ ﳚﺐ ﻳﻜﻮﻥ ﺇﺭﺍﺩﻳﹰﺎ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﻓﻴﻬﻤﺎ ﺇﱃ ﻋﻀﻼﺕ‪ .‬ﻭﻛﻼﳘﺎ ﺇﳕﺎ ﳛﺼﻞ‬
‫ﲞﺮﻭﺝ ﺍﳋﺎﺭﺝ ﺑﺎﺳﺘﺮﺧﺎﺀ ﺍﻟﻌﻀﻞ ﺍﻟﺬﻱ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﳜﺘﻠﻔﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺒﻮﻝ ﺍﻛﺘﻔﻰ ﻓﻴﻪ ﺑﻌﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺎﺣﺘﻴﺞ ﰲ‬
‫ﺍﻟﱪﺍﺯ ﺇﱃ ﻋﻀﻼﺕ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﳌﺮﺍﺩ ﻬﺑﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻫﻮ ﺣﺒﺲ ﺍﻟﻔﻀﻠﺔ ﻋﻦ ﺍﳋﺮﻭﺝ ﰲ ﻏﲑ ﺍﻟﻮﻗﺖ ﺍﳌﺮﺍﺩ ﺧﺮﻭﺟﻬﺎ ﻓﻴﻪ‪،‬‬
‫ﻭﺫﻟﻚ ﻳﻜﻔﻲ ﰲ ﺍﻟﺒﻮﻝ ﺃﻥ ﺗﻜﻮﻥ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻷﻥ ﳎﺮﺍﻩ ﺇﱃ ﻓﻮﻕ ﺍﻟﻮﻋﺎﺀ ﺍﻟﺬﻱ ﻟﻪ ﻭﻫﻮ ﺍﳌﺜﺎﻧﺔ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻏﲑ ﺷﺪﻳﺪ‬
‫ﺍﻟﺘﻤﺪﻳﺪ ﺠﻤﻟﺮﺍﻩ ﻟﺮﻗﺘﻪ‪ ،‬ﻭﻗﻠﺔ ﺛﻘﻠﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﱪﺍﺯ ﻓﻤﺠﺮﺍﻩ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻭﻏﺎﻳﺔ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﻌﺎﺀ ﺍﳌﺴﺘﻘﻴﻢ ﻭﻣﻊ ﺫﻟﻚ ﻓﻬﻮ ﻛﺜﲑ ﺍﻟﺜﻘﻞ‪ ،‬ﺷﺪﻳﺪ ﺍﻟﺘﻤﺪﻳﺪ ﻟﻠﻤﺠﺮﻯ‬
‫ﺑﺎﻟﻐﻠﻆ ﻭﺍﻟﺜﻘﻞ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﰲ ﺣﺒﺴﻪ ﺇﱃ ﻋﻀﻼﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺧﺮﻭﺟﻪ ﺑﺎﺳﺘﺮﺧﺎﺋﻬﺎ ﺑﺄﺳﺮﻫﺎ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻭﱂ‬
‫ﺧﻠﻖ ﳎﺮﻯ ﺍﻟﺒﻮﻝ ﺇﱃ ﻓﻮﻕ ﺍﳌﺜﺎﻧﺔ ﻣﻊ ﺃﻥ ﺫﻟﻚ ﺃﻋﺴﺮ ﳋﺮﻭﺟﻪ؟ ﻗﻠﻨﺎ‪ :‬ﺳﺒﺐ ﺫﻟﻚ ﻷﻥ ﻓﻢ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ‬
‫ﺣﺴﺎﺳﹰﺎ ﺣﱴ ﻳﺘﺄﱂ ﲝﺪﺓ ﺍﻟﺒﻮﻝ ﻓﻴﺨﺮﺝ ﺇﱃ ﺇﺭﺍﺩﺓ ﺩﻓﻌﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﰲ ﺃﺳﻔﻞ ﺍﳌﺜﺎﻧﺔ ﻟﻜﺎﻥ ﳛﺼﻞ ﻫﺬﺍ ﺍﻷﱂ ﻣﻦ ﺃﺩﱏ ﺑﻮﻝ‬
‫ﻼ ﰲ ﺃﻭ ﻗﺎﺕ ﻣﺘﻘﺎﺭﺑﺔ‪ .‬ﻭﻛﺎﻥ ﺍﳊﺎﻝ ﻳﻜﻮﻥ ﻛﻤﺎ ﻳﻜﻮﻥ‬ ‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﳛﺼﻞ ﰲ ﺍﳌﺜﺎﻧﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻹﻧﺴﺎﻥ ﳛﺘﺎﺝ ﺇﱃ ﺩﻓﻊ ﺍﻟﺒﻮﻝ ﻗﻠﻴ ﹰ‬
‫ﻷﺻﺤﺎﺏ ﺗﻘﻄﲑ ﺍﻟﺒﻮﻝ ﻭﻻ ﺷﻚ ﺃﻥ ﺫﻟﻚ ﺭﺩﻱﺀ ﺷﺎﻏﻞ‪ .‬ﻭﺇﳕﺎ ﱂ ﳜﻠﻖ ﳐﺮﺝ ﺍﻟﱪﺍﺯ ﺇﱃ ﻓﻮﻕ ﺃﻳﻀﹰﺎ ﻛﻤﺎ ﻟﻠﺒﻮﻝ ﻭﺫﻟﻚ‬
‫ﻷﻣﻮﺭ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺇﻥ ﺇﺻﻌﺎﺩ ﺍﻟﺜﻘﻴﻞ ﻋﺴﺮ‪ ،‬ﻓﻜﺎﻥ ﻳﻜﻮﻥ ﺧﺮﻭﺝ ﺍﻟﱪﺍﺯ ﻋﺴﺮﹰﺍ ﻭﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﻏﻠﻆ ﻭﺟﻒ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺟﺮﻡ ﺍﳌﻌﺎﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﳚﺘﻤﻊ ﻓﻴﻪ ﺍﻟﱪﺍﺯ ﻛﺎﻥ ﻳﻌﺮﺽ ﻟﻪ ﻓﺴﺎﺩ ﻷﺟﻞ ﺇﻓﺮﺍﻁ ﺣﺪﺓ ﺍﻟﱪﺍﺯ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺃﻛﺜﺮ‬
‫ﺣﺪﺓ ﻣﻦ ﺍﻟﺒﻮﻝ ﳌﺎ ﳜﺎﻟﻄﻪ ﻣﻦ ﺍﳌﺮﺍﺭ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﻳﻨﺪﻓﻊ ﺇﻟﻴﻪ ﻣﻦ ﺍﳌﺮﺍﺭﺓ‪ ،‬ﻭﻷﺟﻞ ﻋﻔﻨﻪ ﻟﻄﻮﻝ ﺍﺣﺘﺒﺎﺳﻪ ﰲ ﲡﺎﻭﻳﻒ ﺍﻷﻣﻌﺎﺀ‬
‫ﺇﱃ ﺃﻥ ﺗﺴﺘﻮﰲ ﻣﻦ ﺫﻟﻚ ﺍﳉﺪﺍﻭﻝ ﻣﺼﺒﻬﺎ‪.‬‬

‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺍﻟﱪﺍﺯ ﻳﻨﺪﻓﻊ ﺇﱃ ﺍﳌﻌﺎﺀ ﺍﳌﺴﺘﻘﻴﻢ ﲨﻠﺔ ﳌﺎ ﻧﺬﻛﺮﻩ ﻣﻦ ﺍﻟﺴﺒﺐ ﰲ ﻣﻮﺿﻌﻪ ﻓﻼ ﺗﻔﺘﻘﺮ ﺇﱃ ﺇﺑﻘﺎﺋﻪ ﻓﻴﻪ ﻣﺪﺓ ﻟﺘﺠﺘﻤﻊ‪،‬‬
‫ﻼ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﻨﻔﺼﻞ ﻣﻨﻪ ﻣﻦ ﺍﻟﻜﻠﻴﺘﲔ ﻓﻠﻮ ﺍﺣﺘﻴﺞ ﺇﱃ ﺇﺧﺮﺍﺝ ﻛﻞ‬ ‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺒﻮﻝ ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﻨﺪﻓﻊ ﺇﱃ ﺍﳌﺜﺎﻧﺔ ﻗﻠﻴ ﹰ‬
‫ﻗﺬﺭ ﳛﺼﻞ ﻣﻦ ﺍﳌﺜﺎﻧﺔ ﻋﻨﺪ ﺃﻭ ﻝ ﺣﺼﻮﻟﻪ ﻟﻌﺮﺽ ﻣﻦ ﺫﻟﻚ ﺗﻘﻄﲑ ﺍﻟﺒﻮﻝ ﻛﻤﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﰲ ﺍﳌﻘﻌﺪﺓ ﺃﻋﲏ ﺍﻟﺪﺑﺮ‪ .‬ﻭﻫﻲ ﻃﺮﻑ ﺍﳌﻌﺎﺀ ﺍﳌﺴﺘﻘﻴﻢ ﻭﻳﺴﻤﻰ ﺍﳌﺨﺮﺝ ﻭﺍﻟﺴﺮﻡ‪ ،‬ﻭﻋﺪﺩﻫﺎ ﺃﺭﺑﻊ‪:‬‬
‫ﺇﺣﺪﺍﻫﺎ‪ :‬ﻋﻀﻠﺔ ﳊﻤﻴﺔ ﺷﺪﻳﺪﺓ ﺍﳌﺨﺎﻟﻄﺔ ﳉﻠﺪ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺣﱴ ﳚﻮﺯ ﺗﺴﻤﻴﺔ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳊﻤﹰﺎ ﺟﻠﺪﻳﺎﹰ‪ ،‬ﻭﳚﻮﺯ ﺗﺴﻤﻴﺘﻪ‬
‫ﺟﻠﺪﹰﺍ ﳊﻤﻴﹰﺎ‪ .‬ﻭﺃﻛﺜﺮ ﺟﺮﻡ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﰲ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻘﺪﺍﻣﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻀﻮ‪ ،‬ﻭﺇﳕﺎ ﺧﻠﻘﺖ ﻛﺬﻟﻚ ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﻋﺼﺮ‬
‫ﻃﺮﻑ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻋﻨﺪ ﺇﺧﺮﺍﺝ ﺍﻟﺜﻘﻞ‪ ،‬ﻓﻴﺴﻬﻞ ﺍﻧﺪﻓﺎﻉ ﻣﺎ ﺗﺒﻘﻰ ﰲ ﻃﺮﻓﻪ ﻣﻨﻪ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻋﻀﻠﺔ ﻣﺴﺘﺪﻳﺮﺓ ﻓﻮﻕ ﻫﺬﻩ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻃﻮﻝ ﺍﻟﺒﺪﻥ ﲢﻴﻂ ﺑﺎﻟﺪﺑﺮ ﻋﺮﺿﹰﺎ ﻷﺟﻞ ﺿﻤﻪ ﺇﺫﺍ ﺗﺸﻨﺠﺖ ﻭﲤﺎﺱ ﰲ‬
‫ﻭﺳﻄﻬﺎ ﻋﻈﻢ ﺍﻟﻌﺼﻌﺺ ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺃﺻﻞ ﺍﻟﻘﻀﻴﺐ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻥ ﻳﻀﻴﻖ ﻫﺬﺍ ﺍﳌﺨﺮﺝ ﻋﻨﺪ ﺍﻧﺘﺼﺎﺏ ﺍﻟﻘﻀﻴﺐ ﺑﺴﺒﺐ‬
‫ﺍﳒﺬﺍﺏ ﻟﻴﻒ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻻﳒﺬﺍﺏ ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻘﻀﻴﺐ ﻷﺟﻞ ﺯﻳﺎﺩﺓ ﻃﻮﻟﻪ ﻭﲤﺪﻩ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﺨﺮﺝ‬
‫ﻋﻨﺪ ﺍﳉﻤﺎﻉ ﺷﺪﻳﺪ ﺍﻟﻀﻴﻖ ﻟﺌﻼ ﳜﺮﺝ ﻣﺎ ﰲ ﺍﳌﻌﺎﺀ ﺍﳌﺘﺼﻞ ﺑﻪ ﻣﻦ ﺍﻟﱪﺍﺯ ﺣﻴﻨﺌﺬٍ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺇﻓﺮﺍﻁ ﺍﻟﻠﺬﺓ ﻳﻠﺰﻣﻪ ﺇﻓﺮﺍﻁ‬
‫ﲢﻠﻞ ﺍﻟﺮﻭﺡ ﻛﻤﺎ ﻋﺮﻑ ﻣﻦ ﻛﻼﻣﻨﺎ ﺍﻟﺴﺎﻟﻒ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺿﻌﻒ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺣﺼﻮﻝ ﺣﺎﻟﺔ ﻛﺎﻟﻐﺸﻲ‪ ،‬ﻭﻫﺬﺍ ﻳﻈﻬﺮ ﰲ‬
‫ﺍﳉﻤﺎﻉ ﻛﺜﲑﹰﺍ‪ .‬ﻷﻧﻪ ﻣﻊ ﺇﻓﺮﺍﻁ ﻟﺬﺗﻪ ﻳﻠﺰﻣﻪ ﺍﺳﺘﻔﺮﺍﻍ ﺍﳌﲏ‪ ،‬ﻭﻫﻮ ﻣﻀﻌﻒ ﲟﺎ ﻳﻠﺰﻣﻪ ﻣﻦ ﺧﺮﻭﺝ ﺃﺭﻭﺍﺡ ﻛﺜﲑﺓ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﺽ‬
‫ﺫﻟﻚ ﺍﺳﺘﺮﺧﻰ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﲨﻴﻊ ﻋﻀﻼﺗﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﺮﺧﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻳﺘﻬﻴﺄ ﺍﻟﱪﺍﺯ ﻟﻠﺨﺮﻭﺝ ﻓﻠﻮ ﱂ ﻳﻜﻦ ﻟﻴﻔﻬﺎ ﺣﻴﻨﺌﺬٍ‬
‫ﻣﻨﺠﺬﺑﹰﺎ ﺑﺴﺒﺐ ﺍﻧﺘﺼﺎﺏ ﺍﻟﻘﻀﻴﺐ ﻟﻜﺎﻥ ﺧﺮﻭﺝ ﺍﻟﱪﺍﺯ ﻋﻨﺪ ﺍﳉﻤﺎﻉ ﻳﻌﺮﺽ ﻷﻛﺜﺮ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﻣﺴﺘﻘﺬﺭ ﻭﳍﺬﺍ ﻓﺈﻥ ﻣﻦ ﻳﻜﻮﻥ ﺷﺒﻘﻪ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻣﻨﻪ ﺭﺧﻮﺓ‪ ،‬ﻓﺈﻥ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ ﻋﻨﺪ ﺍﳉﻤﺎﻉ‬
‫ﺃﻥ ﻳﻠﻘﻲ ﺯﺑﻠﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻀﻠﺘﺎﻥ ﺍﻟﺒﺎﻗﻴﺘﺎﻥ ﻓﻬﻤﺎ ﻏﺸﺎﺋﻴﺘﺎﻥ ﺗﻨﺸﺂﻥ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺪﺍﺧﻠﺔ ﻣﻦ ﻋﻈﻢ ﺍﻟﻌﺎﻧﺔ‪ ،‬ﻭﻣﻦ ﻋﻈﻢ ﺍﻟﻔﺨﺬ‪ ،‬ﻭﻳﻠﺘﺤﻤﺎﻥ ﻣﻦ‬
‫ﻛﻞ ﺟﺎﻧﺐ ﻋﻀﻠﺔ‪ ،‬ﻭﻳﺄﺧﺬﺍﻥ ﻋﻠﻰ ﺗﺄﺭﻳﺐ ﻓﺎﺋﺪﻬﺗﻤﺎ ﺇﻗﻼﻝ ﺍﳌﻘﻌﺪﺓ ﺇﱃ ﻓﻮﻕ ﻓﻠﺬﻟﻚ ﺗﱪﺯ ﺍﳌﻘﻌﺪﺓ ﻋﻨﺪ ﺍﺳﺘﺮﺧﺎﺋﻬﺎ‪ .‬ﻭﺇﳕﺎ‬
‫ﺍﺣﺘﻴﺞ ﰲ ﻫﺬﺍ ﺍﻟﻐﺮﺽ ﺇﱃ ﻋﻀﻠﺘﲔ‪ ،‬ﻷﻥ ﺭﻓﻊ ﺍﻟﻌﻀﻮ ﺇﱃ ﻓﻮﻕ ﺃﻋﺴﺮ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺣﺮﻛﺔ ﺍﻟﻔﺨﺬ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﻛﻼﻡ ﻛﻠﻲ ﰲ ﻋﻀﻞ ﺣﺮﻛﺔ ﺍﻟﻔﺨﺬ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ‬
‫ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻋﻈﻢ ﻋﻀﻞ ﺍﻟﻔﺨﺬ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻌﻀﻞ ﺍﻟﺒﺎﺳﻄﺔ ﳌﻔﺼﻞ ﺍﻟﻔﺨﺬ ﻣﻨﻬﺎ ﻋﻀﻠﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻌﻀﻼﺕ ﺍﻟﺒﺎﺳﻄﺔ ﻟﻠﻔﺨﺬ ﺇﳕﺎ ﻳﺘﻢ ﻓﻌﻠﻬﺎ ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﺑﺈﺷﺎﻟﺔ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﺇﱃ ﻓﻮﻕ ﺍﻟﻔﺨﺬ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ‬
‫ﲪﻞ ﺍﻟﺒﺪﻥ ‪ ،‬ﻭﺍﻟﻘﺎﺑﻀﺔ ﻟﻪ ﺇﳕﺎ ﻳﺘﻢ ﻓﻌﻠﻬﺎ ﲝﻤﻞ ﺍﻟﺴﺎﻕ ﻭﺍﻟﻘﺪﻡ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺎﺗﺎﻥ ﺍﳊﺮﻛﺘﺎﻥ ﺑﻘﻮﺓ ﺃﻗﻮﻯ ﻣﻦ‬
‫ﺍﳊﺮﻛﺎﺕ ﺍﻟﱵ ﻻ ﻳﻠﺰﻣﻬﺎ ﺫﻟﻚ ﻛﺎﳌﺒﻌﺪﺓ ﻟﻠﻔﺨﺬ ﻭﺍﳌﻘﺮﺑﺔ ﻟﻪ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺟﻮﻫﺮ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻣﺘﺴﺎﻭﻳﹰﺎ ﰲ ﺍﻟﻠﺤﻤﻴﺔ‪ ،‬ﻓﺈﳕﺎ ﻳﺰﻳﺪ ﻗﻮﺓ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﺇﺫﺍ ﻛﺎﻧﺖ ﳐﺘﻠﻔﺔ ﺍﳌﻘﺎﺩﻳﺮ‬
‫ﻓﺘﻜﻮﻥ ﺍﻟﻜﱪﻯ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺼﻐﺮﻯ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻋﻀﻞ ﺍﻟﻔﺨﺬ ﺍﶈﺮﻙ ﻟﻪ ﻫﺎﺗﲔ ﺍﳊﺮﻛﺘﲔ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻌﻀﻼﺕ ﺍﶈﺮﻛﺔ ﻟﻪ‬
 ‫ﺑﺎﻗﻲ ﺍﳊﺮﻛﺎﺕ ﻭﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﺎﺳﻄﺔ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻘﺎﺑﻀﺔ ﻷﻥ ﲢﺮﻳﻚ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻌﺎﻟﻴﺔ ﻛﻠﻬﺎ ﺃﻋﺴﺮ ﻣﻦ ﲢﺮﻳﻚ‬
‫ﺍﻟﺴﺎﻕ ﻭﺍﻟﻘﺪﻡ‪ .‬ﻭﳓﻦ ﻧﺘﻜﻠﻢ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺃﻧﻮﺍﻉ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﰲ ﲝﺚ ﳜﺼﻪ ﺃﻥ ﺷﺎﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﻌﻀﻼﺕ ﺍﻟﺒﺎﺳﻄﺔ ﻟﻠﻔﺨﺬ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻌﻀﻞ ﺍﻟﺒﺎﺳﻄﺔ ﳌﻔﺼﻞ ﺍﻟﻔﺨﺬ ﻣﻨﻬﺎ‬
‫ﻋﻀﻠﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﻘﺎﺑﻀﺔ ﳌﻔﺼﻞ ﺍﻟﻔﺨﺬ ﻓﻤﻨﻬﺎ ﻋﻀﻠﺔ ﺗﻘﺒﺾ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ ﻣﻨﻬﺎ ﻋﻀﻠﺔ ﻫﻲ ﺃﻋﻈﻢ ﲨﻴﻊ ﻋﻀﻞ ﺍﻟﺒﺪﻥ ﺳﺒﺐ ﺯﻳﺎﺩﺓ ﻋﻈﻢ ﻫﺬﻩ ﺃﻥ ﺍﳌﺘﺤﺮﻙ ﻬﺑﺎ ﺃﻋﻈﻢ ﻣﻦ ﺍﳌﺘﺤﺮﻙ ﺑﻜﻞ‬
‫ﻭﺍﺣﺪﺓ ﻣﻦ ﻋﻀﻼﺕ ﺍﻟﺒﺪﻥ‪ ،‬ﻷﻥ ﻫﺬﻩ ﻳﻠﺰﻡ ﲢﺮﻳﻜﻬﺎ ﻟﻌﻈﻢ ﺍﻟﻔﺨﺬ ﲢﺮﻳﻚ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﻓﻮﻗﻪ ﻭﻟﻴﺲ ﻛﺬﻟﻚ‬
‫ﻋﻀﻼﺕ ﺑﺎﻗﻲ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﲡﻠﻞ ﻋﻈﻢ ﺍﻟﻌﺎﻧﺔ ﻭﺍﻟﻮﺭﻙ‪ ،‬ﻭﺗﻠﺘﻒ ﻋﻠﻰ ﺍﻟﻔﺨﺬ ﻛﻠﻪ ﻣﻦ ﺩﺍﺧﻞ ﻭﻣﻦ ﺧﻠﻒ ﺳﺒﺐ ﺫﻟﻚ ﺃﻣﺮﺍﻥ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻬﻧﺎ ﻟﻘﻮﺓ‬
‫ﻓﻌﻠﻬﺎ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﺗﺸﺒﺜﻬﺎ ﺑﺄﺟﺰﺍﺀ ﻛﺒﲑﺓ ﺟﺪﹰﺍ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻓﻌﻠﻬﺎ ﻣﺘﻔﻨﻦ ‪ ،‬ﻓﺘﺤﺘﺎﺝ ﺇﱃ ﺗﻔﻨﻦ ﻭﺿﻊ ﻟﻴﻔﻬﺎ ﻭﺟﻬﺎﺕ ﻣﺒﺪﺋﻪ ﻭﻣﻨﺘﻬﺎﻩ‪ ،‬ﻭﻫﺬﻩ ﲡﻠﻞ ﲨﻴﻊ ﻋﻈﻢ ﺍﻟﻌﺎﻧﺔ‪ ،‬ﻭﺃﻣﺎ‬
‫ﻋﻈﻢ ﺍﻟﻮﺭﻙ ﻓﺈﻬﻧﺎ ﲢﺘﻮﻱ ﻋﻠﻰ ﺃﺳﻔﻠﻪ ﻭﺟﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﻳﺒﻠﻎ ﺍﳌﻮﺿﻊ ﺍﳌﻌﺮﻯ ﻣﻦ ﺍﻟﻠﺤﻢ‪.‬‬

‫ﻼ ﺇﱃ ﺍﻷﻧﺴﻲ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﻸﻥ ﺑﻌﺾ ﻟﻴﻔﻬﺎ ﻣﻨﺸﺆﻩ ﻣﻦ ﺃﺳﻔﻞ ﻋﻈﻢ ﺍﻟﻌﺎﻧﺔ ﻓﻴﻨﺒﺴﻂ ﻣﺎﺋ ﹰ‬
‫ﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﻠﻴﻒ ﳝﺘﺪ ﰲ ﺃﻧﺴﻲ ﻋﻈﻢ ﺍﻟﻔﺨﺬ ﰲ ﺧﻠﻘﻪ ﻓﺒﺎﳒﺬﺍﺏ ﺍﻷﺟﺰﺍﺀ ﺍﳋﻠﻔﻴﺔ ﻳﻨﺠﺬﺏ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺇﱃ‬
‫ﺧﻠﻒ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻨﺒﺴﻂ ﻷﻥ ﺍﻧﻘﺒﺎﺿﻪ ﻳﻜﻮﻥ ﺑﺘﺤﺮﻛﺔ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺍﳒﺬﺍﺑﻪ‪ ،‬ﻭﺑﺎﳒﺬﺍﺏ ﺍﻷﺟﺰﺍﺀ ﺍﻷﻧﺴﻴﺔ ﳝﻴﻞ ﻫﺬﺍ‬
‫ﺍﻟﻌﻈﻢ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻠﻴﻒ ﺍﻟﺬﻱ ﻣﻨﺸﺆﻩ ﻣﻦ ﻋﻈﻢ ﺍﻟﻮﺭﻙ‪ ،‬ﻓﺈﻧﻪ ﻳﺬﻫﺐ ﰲ ﺧﻠﻒ ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﻓﻠﺬﻟﻚ ﺇﺫﺍ‬
‫ﺗﺸﻨﺞ ﺟﺬﺑﻪ ﺇﱃ ﺧﻠﻒ ﺟﺬﺑﹰﺎ ﻣﺴﺘﻮﻳﺎﹰ‪ ،‬ﻓﻴﺒﺴﻄﻪ ﺑﺴﻄﹰﺎ ﻣﺴﺘﻮﻳﹰﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻣﻨﺸﺆﻩ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻟﻌﺎﻟﻴﺔ ﺟﺪﺍﹰ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺗﺸﻨﺞ ﺟﺬﺏ‬
‫ﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺇﱃ ﺧﻠﻒ ﺟﺬﺑﹰﺎ ﻗﻮﻳﹰﺎ ﺭﺍﻓﻌﹰﺎ ﺇﻳﺎﻩ ﺇﱃ ﻓﻮﻕ ﻷﻥ ﻛﺜﺮﺓ ﺍﺭﺗﻔﺎﻉ ﻣﺒﺪﺋﻪ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺃﻥ ﲡﺬﺑﻪ ﺇﱃ ﺍﳉﻬﺔ‬
‫ﺍﻷﻧﺴﻴﺔ ﻓﻴﻘﺮﺑﻪ ﻣﻦ ﺍﻟﻔﺨﺬ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﻣﺎ ﻳﺘﺸﻨﺞ ﺣﻴﻨﺌﺬ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻷﻧﺴﻴﺔ ﻣﻦ ﺍﻟﻠﻴﻒ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻟﻌﺎﻟﻴﺔ ﻋﻠﻮﹰﺍ ﻳﺴﲑﹰﺍ ﻓﺎﻟﺬﻱ ﻧﻌﺮﻓﻪ ﻣﻦ ﻛﻼﻡ ﻓﻀﻼﺀ ﺍﳌﺸﺮﺣﲔ ﺃﻧﻪ ﺇﺫﺍ ﺗﺸﻨﺞ ﺟﺬﺏ ﻫﺬﺍ ﺍﻟﻌﻈﻢ‬
‫ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ ﻓﻘﻂ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﺃﻧﻪ ﺣﻴﻨﺌﺬ ﻳﺸﻴﻞ ﺍﻟﻔﺨﺬ ﺇﱃ ﻓﻮﻕ ﻓﻘﻂ ﺃﻱ ﺃﻧﻪ ﻻ ﳝﻴﻠﻪ ﻣﻊ ﺫﻟﻚ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ ﻭﺑﲔ ﺍﻟﻜﻼﻣﲔ‬
‫ﺗﻨﺎﻗﺾ‪ .‬ﻭﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﻣﻮﺍﻓﻖ ﻟﻜﺘﺎﺏ ﺍﳉﻮﺍﻣﻊ‪.‬‬
‫ﻭﻃﺮﻳﻘﺔ ﺗﻌﺮﻑ ﺍﳊﻖ ﰲ ﻫﺬﺍ ﺃﻥ ﻳﻮﻗﻒ ﻋﻠﻰ ﻣﻮﺿﻊ ﺗﻮﺯﻉ ﻫﺬﺍ ﺍﻟﻠﻴﻒ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻳﺘﻮﺯﻉ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻷﻧﺴﻴﺔ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﻌﻈﻢ ﻓﻼ ﺷﻚ ﺃﻥ ﺗﺸﻨﺠﻪ ﺇﳕﺎ ﳛﺮﻙ ﺍﻟﻔﺨﺬ ﺇﱃ ﺍﳉﻬﺔ ﺍﻷﻧﺴﻴﺔ ﻓﻘﻂ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻳﺘﻮﺯﻉ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺧﻠﻒ ﻫﺬﺍ‬
‫ﺍﻟﻌﻈﻢ‪ ،‬ﻓﻼ ﺷﻚ ﺃﻥ ﺗﺸﻨﺠﻪ ﳛﺮﻙ ﺍﻟﻔﺨﺬ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻭﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺑﺴﻄﻪ ﻷﻧﻪ ﳚﺬﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻋﻠﻰ ﻣﻮﺿﻌﹰﺎ ﻣﻦ‬
‫ﺍﻟﺒﺎﺳﻂ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻣﻨﻬﺎ ﻋﻀﻠﺔ ﲡﻠﻞ ﻣﻔﺼﻞ ﺍﻟﻮﺭﻙ ﻛﻠﻪ ﻣﻦ ﺧﻠﻒ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﳝﻜﻦ ﺃﻥ ﺗﻌﺪ ﻭﺍﺣﺪﺓ‪ .‬ﻭﳝﻜﻦ ﺃﻥ ﺗﻌﺪ ﺍﺛﻨﺘﲔ‪:‬‬
‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﳊﻤﻴﺔ ﺫﺍﺕ ﺭﺃﺳﲔ‪.‬‬
‫ﻭﺍﻷﺧﺮﻯ‪ :‬ﻏﺸﺎﺋﻴﺔ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﳝﻜﻦ ﺃﻳﻀﹰﺎ ﺃﻥ ﺗﻌﺪ ﺍﺛﻨﺘﲔ ﺑﻮﺟﻪ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺑﺴﺒﺐ ﺃﻥ ﳍﺎ ﻃﺮﻓﲔ ﻓﻴﺠﻌﻞ ﻛﻞ ﻃﺮﻑ‬
‫ﻛﻌﻀﻠﺔ‪ .‬ﻭﺍﻷﻭﻝ ﻋﻨﺪﻱ ﺃﻭﱃ‪ ،‬ﻷﻥ ﺍﻟﺘﻜﺜﲑ ﺑﺴﺒﺐ ﺍﺧﺘﻼﻑ ﺍﳉﻮﻫﺮ ﺃﻭﱃ ﻣﻦ ﺍﻟﺘﻜﺜﲑ ﺑﺴﺒﺐ ﺗﻜﺜﲑ ﺍﻷﻃﺮﺍﻑ‪.‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﺗﻌﺪ ﺛﻼﺙ ﻋﻀﻼﺕ ﺑﻌﺪﺩ ﺍﻟﺮﺅﻭﺱ ﺇﺫ ﳍﺎ ﺛﻼﺛﺔ ﺭﺅﻭﺱ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻣﻨﺒﺴﻄﺔ ﻣﺴﺘﺒﻄﻨﺔ ﻟﻠﺠﻠﺪ ﺗﺸﺎﻛﻞ‬
 ‫ﺍﻟﻌﻀﻠﺔ ﺍﻟﱵ ﲢﺘﻮﻱ ﻋﻠﻰ ﻣﻌﻈﻢ ﳊﻢ ﺍﻟﻜﺘﻒ ﻣﻊ ﺃﻬﻧﺎ ﲡﻠﻞ ﻫﺬﺍ ﺍﳌﻔﺼﻞ ﻣﻦ ﺧﻠﻒ ﻓﺘﻤﻸ ﻣﺎ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﳊﻔﺮ ﳊﻤﹰﺎ‪.‬‬
‫ﻭﳛﺘﺒﺲ ﻭﳚﻮﺩ ﺳﻄﺤﻪ ﺍﻟﻈﺎﻫﺮ ﻭﺃﻛﱪ ﺭﺃﺳﻴﻬﺎ ﺍﻟﻠﺤﻤﲔ ﻳﻨﺸﺄ ﻣﻦ ﻇﻬﺮ ﻋﻈﻢ ﺍﳋﺎﺻﺮﺓ ﺍﻟﺸﺎﺧﺺ‪ .‬ﻭﺃﺻﻐﺮﳘﺎ ﻳﻨﺸﺄ ﻣﻦ‬
‫ﻋﻈﻢ ﺍﻟﻮﺭﻙ‪ ،‬ﻭﻋﻈﻢ ﺍﻟﻌﺼﻌﺺ ﻭﺍﻟﺮﺃﺱ ﺍ ﻟﻌﺎﱄ ﻳﻨﺸﺄ ﳑﺎ ﺑﲔ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ﻭﺃﻋﻠﻰ ﻣﻨﻬﻤﺎ‪.‬‬
‫ﻼ ﺍﻣﺘﺪ ﻭﺍﻧﺘﻬﻰ ﺇﱃ‬ ‫ﻭﺃﻣﺎ ﺫﻫﺎﺏ ﻟﻴﻒ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻓﺈﻧﻪ‪ :‬ﺃﻭ ﹰﻻ ﻳﺴﺘﺪﻳﺮ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻔﺨﺬ ﻣﻦ ﺧﻠﻒ ﻓﺈﺫﺍ ﺟﺎﻭﺯ ﺫﻟﻚ ﻗﻠﻴ ﹰ‬
‫ﻭﺗﺮ ﻋﺮﻳﺾ ﻳﻨﺰﻝ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺗﻠﺘﺤﻢ ﻬﺑﺎ ﺍﻟﻌﻀﻠﺔ ﺍﻟﱵ ﻭﺗﺮﻫﺎ ﳊﻤﻲ‪ ،‬ﻭﻫﻲ ﺍﳌﻠﺘﺤﻤﺔ ﺑﺎﻷﺟﺰﺍﺀ ﺍﻟﻮﺣﺸﻴﺔ ﻣﻦ ﺍﻟﺴﺎﻕ‬
‫ﻭﺳﻨﺬﻛﺮﻫﺎ ﰲ ﻣﻮﺿﻌﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻄﺮﻓﺎﻥ ﻓﻴﺘﺼﻼﻥ ﺑﺎﳉﺰﺀ ﺍﳌﺆﺧﺮ ﻣﻦ ﺭﺃﺱ ﺍﻟﻔﺨﺬ‪ ،‬ﻓﺈﻥ ﺟﺬﺑﺖ ﺑﻄﺮﻑ ﻭﺍﺣﺪ ﺑﺴﻄﺖ ﻣﻊ ﻣﻴﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ‬
‫ﺟﺬﺑﺖ ﺑﺎﻟﻄﺮﻓﲔ ﺑﺴﻄﺖ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ‪.‬‬
‫ﻫﻜﺬﺍ ﻗﻴﻞ ﰲ ﺍﳉﻮﺍﻣﻊ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﻣﺎﺋﻞ ﺇﱃ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳉﺬﺏ ﺑﻪ ﻭﺣﺪﻩ‪،‬‬
‫ﻼ ﳌﻴﻞ ﺍﻵﺧﺮ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﺴﻂ ﺍﻟﻔﺨﺬ‬ ‫ﻣﺎﻝ ﺍﺠﻤﻟﺬﻭﺏ ﺇﱃ ﺟﻬﺘﻪ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻬﺑﻤﺎ ﻣﻌﹰﺎ ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺒﻄ ﹰ‬
‫ﻣﺴﺘﻮﻳﹰﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻣﻨﻬﺎ ﻋﻀﻠﺔ ﻣﻨﺸﺆﻫﺎ ﻣﻦ ﲨﻴﻊ ﻇﺎﻫﺮ ﻋﻈﻢ ﺍﳋﺎﺻﺮﺓ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﻣﻮﺿﻮﻋﺔ ﲢﺖ ﺍﻟﻌﻀﻠﺔ ﺍﻟﱵ ﺗﻘﺪﻡ ﺫﻛﺮﻫﺎ‬
‫ﻭﻣﻨﺸﺆﻫﺎ ﻣﻦ ﺃﻛﱪ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻮﺣﺸﻴﺔ ﻣﻦ ﻋﻈﻢ ﺍﳋﺎﺻﺮﺓ ﻭﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﳌﻨ ﺨﻔﻀﺔ ﻣﻦ ﻋﻈﻢ ﺍﻟﻌﺠﺰ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ‬
‫ﺍﻟﻌﺼﻌﺺ‪ ،‬ﻭﲤﺘﺪ ﺻﺎﻋﺪﺓ ﻧﺎﺣﻴﺔ ﺍﻟﻘﻄﻦ‪ ،‬ﻭﺗﻠﺘﺤﻢ ﻫﻨﺎﻙ ﺑﺎﳉﻠﺪ ﺣﻴﺚ ﺍﻟﺮﺃﺱ ﺍﻟﻌﺎﱄ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻟﻠﻌﻀﻠﺔ ﺍﻟﱵ ﻓﻮﻗﻬﺎ‪،‬‬
‫ﻭﺗﻨﺘﻬﻲ ﺇﱃ ﻭﺗﺮ ﻋﺮﻳﺾ ﻗﻮﻱ ﻳﻠﺘﺤﻢ ﲜﻤﻴﻊ ﺭﺃﺱ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﻮﺣﺸﻴﺔ ﻣﻦ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺍﻟﻠﺘﲔ ﺫﻛﺮﻧﺎﳘﺎ ﰲ ﺗﺸﺮﻳﺢ ﻋﻈﻢ ﺍﻟﻔﺨﺬ‬
‫ﻭﳘﺎ ﻣﻦ ﻋﻨﺪ ﺍﻟﻌﻨﻖ ﺍﻟﺬﻱ ﻳﺘﺼﻞ ﺑﻪ ﺍﻟﺮﺃﺱ ﺍﻟﺪﺍﺧﻞ ﰲ ﺣﻖ ﺍﻟﻮﺭﻙ ﻭﻓﻌﻠﻬﺎ ﺃﻬﻧﺎ ﺗﺒﺴﻂ ﺍﻟﻔﺨﺬ ﳑﻴﻠﺔ ﻟﺮﺃﺳﻪ ﺇﱃ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﻮﺣﺸﻲ ﻭﺫﻟﻚ ﻷﻥ ﺍﺗﺼﺎﳍﺎ ﺑﻌﻈﻢ ﺍﻟﻔﺨﺬ ﻣﺎ ﺑﲔ ﺧﻠﻔﻴﻪ ﻭﻭﺣﺸﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺗﺸﻨﺠﺖ ﺟﺬﺑﺖ ﻣﺎ ﻳﺘﺼﻞ ﺑﻪ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ‬
‫ﺍﻟﻌﻈﻢ ﺇﱃ ﺟﻬﺔ ﻣﺒﺪﺋﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﺇﻬﻧﺎ ﺗﺒﺴﻂ ﻣﻊ ﻣﻴﻞ ﺇﱃ ﺍﻷﻧﺴﻲ ﻓﻤﻤﺎ ﻟﺴﺖ ﺃﻓﻬﻤﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﺧﺮﻯ ﻣﺜﻠﻬﺎ ﻭﺗﺘﺼﻞ ﺃﻭ ﹰﻻ ﺑﺄﺳﻔﻞ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﺼﻐﺮﻯ ﺍﻟﺬﻱ ﻧﻌﺮﻓﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺃﻬﻧﺎ ﺗﻨﺸﺄ ﻣﻦ ﺍﻷﺟﺰﺍﺀ‬
‫ﺍﻟﻮﺣﺸﻴﺔ ﺍﻟﺴﻔﻠﻴﺔ ﻣﻦ ﻋﻈﻢ ﺍﳋﺎﺻﺮﺓ‪ ،‬ﻭﺃﻬﻧﺎ ﺗﺘﺼﻞ ﺑﺎﳉﺰﺀ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﻮﺣﺸﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﻌﻈﻤﻰ ﻓﺈﻥ‬
‫ﻓﻌﻠﻬﺎ ﺑﺴﻂ ﺍﻟﻔﺨﺬ ﻳﺴﲑﹰﺍ ﻭﲤﻴﻴﻠﻪ ﺇﱃ ﺍﻟﻮﺣﺸﻲ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﻣﻨﻬﺎ ﻋﻀﻠﺔ ﺗﻨﺒﺖ ﻣﻦ ﺃﺳﻔﻞ ﻋﻈﻢ ﺍﻟﻮﺭﻙ‪ .‬ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﳍﺎ ﻓﻌﻼﻥ ﺃﺣﺪﳘﺎ ﺑﺎﻟﺬﺍﺕ ﻭﻫﻮ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺫﻛﺮﻩ‪ ،‬ﻭﻫﻮ‬
‫ﺃﻬﻧﺎ ﺗﺒﺴﻂ ﻭﺗﺰﻳﺪ ﰲ ﺑﺴﻄﻪ‪ ،‬ﺇﱃ ﺃﻥ ﲤﻴﻠﻪ ﺇﱃ ﺧﻠﻒ ﻳﺴﲑﺍﹰ‪ ،‬ﻭﲤﻴﻠﻪ ﺇﱃ ﺍﻷﻧﺴﻲ ﺇﻣﺎﻟﺔ ﺻﺎﳊﺔ‪ ،‬ﻭﺇﳕﺎ ﺗﻔﻌﻞ ﺫﻟﻚ ﻷﻥ ﻟﻴﻔﻬﺎ‬
‫ﻳﺬﻫﺐ ﺇﱃ ﺧﻠﻒ ﺍﻟﻔﺨﺬ ﺇﱃ ﺃﻧﺴﻴﻪ ﻓﺈﺫﺍ ﺗﺸﻨﺠﺖ ﺟﺬﺑﺖ ﻫﺬﻳﻦ ﺍﳉﺰﺃﻳﻦ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺍﳊﺮﻛﺔ ﺍﳌﺬﻛﻮﺭﺓ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺑﺎﻟﻌﺮﺽ‪ ،‬ﻭﻫﻮ ﺃﻬﻧﺎ ﲤﻴﻞ ﺍﻟﺴﺎﻕ ﺇﱃ ﺍﻷﻧﺴﻲ‪ ،‬ﻭﺫﻟﻚ ﻷﻬﻧﺎ ﺗﺘﺼﻞ ﺑﺎﻟﻌﻀﻠﺔ ﺍﻟﱵ ﺗﺄﰐ ﺑﻄﻦ ﺍﻟﺴﺎﻕ‪ ،‬ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ‬
‫ﺇﺫﺍ ﺗﺸﻨﺠﺖ ﺍﳒﺬﺑﺖ ﺗﻠﻚ ﺍﻟﻌﻀﻠﺔ ﺑﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﻟﻮ ﺗﺸﻨﺠﺖ ﻫﻲ‪ ،‬ﻭﻗﺪ ﺑﻘﻲ ﻣﻦ ﺍﻟﻌﻀﻠﺔ ﺍﻟﺒﺎﺳﻄﺔ ﻟﻠﻔﺨﺬ ﻋﻀﻠﺔ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﻋﻀﻠﺔ ﺗﻨﺸﺄ ﻣﻦ ﻋﻈﻢ ﺍﻟﻌﺠﺰ‪ ،‬ﻭﺗﺘﺼﻞ ﺑﺎﻟﺰﺍﺋﺪﺓ ﺍﻟﻮﺣﺸﻴﺔ ﺍﻟﱵ ﻋﻨﺪ ﻋﻨﻖ ﻋﻈﻢ ﺍﻟﻔﺨﺬ ﻭﺍﺗﺼﺎﳍﺎ ﻬﺑﺎ ﻣﻦ ﲨﻴﻊ‬
‫ﻼ ﻛﺜﲑﹰﺍ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺃﺟﺰﺍﺋﻬﺎ ﺍﻟﱵ ﻣﻦ ﺧﻠﻒ‪ ،‬ﻭﻓﻌﻠﻬﺎ ﺑﺴﻂ ﺍﻟﻔﺨﺬ ﺑﺴﻄﹰﺎ ﻳﺴﲑﹰﺍ ﻭﲤﻴﻠﻪ ﺇﱃ ﺍﻷﻧﺴﻲ ﻣﻴ ﹰ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻌﻀﻼﺕ ﺍﻟﻘﺎﺑﻀﺔ ﻟﻠﻔﺨﺬ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﻟﻘﺎﺑﻀﺔ ﳌﻔﺼﻞ ﺍﻟﻔﺨﺬ‪ ...‬ﺇﱃ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻤﻴﻠﺔ ﺇﱃ ﺩﺍﺧﻞ ﻓﻘﺪ ﺫﻛﺮ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﻌﻀﻞ ﺍﻟﻈﺎﻫﺮ ﺍﻟﻘﺎﺑﺾ ﻟﻠﻔﺨﺬ ﻫﻮ ﺍﻟﻌﻀﻠﺘﺎﻥ ﺍﻷﻭﻟﻴﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻷﺭﺑﻊ‪ .‬ﻭﺃﻣﺎ ﺍﻷﺧﺮﻳﺎﻥ ﻓﻬﻤﺎ ﺧﻔﻴﺘﺎﻥ ﻟﻴﺲ‬
‫ﺗﻮﺟﺪﺍﻥ ﲡﺪﺍﻥ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻮﺟﺪ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻣﺘﺼﻠﺔ ﺑﺎﻟﻌﻀﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻈﺎﻫﺮﺗﲔ‪ ،‬ﻭﻗﺪ ﺗﻮﺟﺪ ﺍﻥ ﻣﻌﺎﹰ‪ ،‬ﻭﳘﺎ‬
‫ﻣﺘﺼﻠﺘﺎﻥ ﻬﺑﻤﺎ؛ ﻭﻗﺪ ﺗﺘﺼﻞ ﻬﺑﺎ ﺛﻼﺙ ﻋﻀﻼﺕ ﻓﻠﺬﻟﻚ ﳜﺘﻠﻒ ﻋﺪﺩ ﺍﻟﻌﻀﻼﺕ ﺍﻟﻘﺎﺑﻀﺔ ﻟﻠﻔﺨﺬ‪ ،‬ﻭﻛﻴﻒ ﻛﺎﻧﺖ ﻓﻬﻲ ﺃﻗﻞ‬
‫ﻣﻦ ﺍﻟﺒﺎﺳﻄﺔ ﻭﺳﺒﺐ ﺫﻟﻚ ﻣﺎ ﺑﻴﻨﺎﻩ ﺃﻭ ﹰﻻ‪ .‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺒﺎﺳﻄﺔ ﲢﺘﺎﺝ ﰲ ﻓﻌﻠﻬﺎ ﺇﱃ ﲢﺮﻳﻚ ﲨﻠﺔ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﻓﻮﻕ ﺍﻟﻔﺨﺬ‬
‫ﻓﻠﺬﻟﻚ ﺧﻠﻘﺖ ﻋﻈﻴﻤﺔ ﻛﺒﲑﺓ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﻘﺎﺑﻀﺔ ﻭﺍﻟﻌﻀﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﻈﺎﻫﺮﺗﲔ ﻟﻮ ﻬﻧﺎ ﺇﱃ ﺍﳋﻀﺮﺓ‪.‬‬
‫ﻭﺃﻧﺖ ﻗﺪ ﻋﺮﻓﺖ ﻣﻦ ﻫﻴﺌﺔ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻓﺎﺋﺪﺓ ﺍﻟﺰﻭﺍﺋﺪ ﺍﻟﱵ ﻋﻠﻰ ﻋﻈﻢ ﺍﻟﻔﺨﺬ ﻭﻫﻲ ﺗﻌﻠﻖ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻬﺑﺎ‪ .‬ﻭﺍﷲ‬
‫ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺑﺎﻗﻲ ﻋﻀﻼﺕ ﺍﻟﻔﺨﺬ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﳌﻤﻴﻠﺔ ﺇﱃ ﺩﺍﺧﻞ ﻓﻘﺪ ﺫﻛﺮ‪ ...‬ﺇﱃ‬
‫ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﻌﻀﻼﺕ ﺍﳌﻤﻴﻠﺔ ﻟﻠﻔﺨﺬ ﺇﱃ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ﺃﻋﲏ ﺍﻟﻮﺣﺸﻲ ﻭﺍﻷﻧﺴﻲ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺪﻳﺮﺓ ﻟﻪ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﻛﺜﺮﺓ‬
‫ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﲤﻴﻴﻞ ﻓﺨﺬﻩ‪ ،‬ﻭﻗﻠﺔ ﺣﺎﺟﺘﻪ ﺇﱃ ﺇﺩﺍﺭﺗﻪ‪ ،‬ﻭﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﳌﺪﻳﺮﺗﲔ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ ﺗﺪﻳﺮﻩ ﺇﱃ ﺧﻠﻒ‪،‬‬
‫ﻭﺇﱃ ﺍﻷﻧﺴﻲ ﻭﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﻧﺴﻲ ﺗﺪﻳﺮﻩ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﻮﺣﺸﻲ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺣﺮﻛﺔ ﺍﻟﺴﺎﻕ ﻭﺍﻟﺮﻛﺒﺔ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲝﺜﲔ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻟﻌﻀﻼﺕ ﺍﻟﺒﺎﺳﻄﺔ ﻟﻠﺴﺎﻕ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻛﺔ ﳌﻔﺼﻞ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻘﻮﺍﺑﺾ ﻟﻠﺴﺎﻕ ﻓﻤﻨﻬﺎ ﻋﻀﻠﺔ ﺿﻴﻘﺔ ﻃﻮﻳﻠﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻭﻫﻲ ﺃﻛﱪ ﺍﻟﻌﻀﻞ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﻔﺨﺬ ﻳﺮﻳﺪ ﺃﻬﻧﺎ ﺃﻛﱪ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﺍﻟﻔﺨﺬ ﺍﻟﱵ ﻷﺟﻞ ﺣﺮﻛﺔ ﻏﲑﻩ‪ ،‬ﺇﺫ‬
‫ﺍﻟﻌﻀﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺒﺎﺳﻄﺔ ﻟﻠﻔﺨﺬ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﺃﻬﻧﺎ ﺗﻠﺘﻒ ﻋﻠﻰ ﺍﻟﻔﺨﺬ ﻣﻦ ﺩﺍﺧﻞ ﻭﻣﻦ ﺧﻠﻒ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺙ‬
‫ﺑﻜﺜﲑ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ﺃﻋﻈﻢ ﻣﻦ ﺗﻠﻚ ﺍﻟﺜﻼﺙ ﻷﻬﻧﺎ ﲢﺘﺎﺝ ﻓﻴﻬﺎ ﺇﱃ ﻗﻮﺓ ﻗﻮﻳﺔ ﺟﺪﹰﺍ ﻷﻬﻧﺎ ﺗﺪﻋﻢ ﺍﻟﺮﺿﻔﺔ ﻭﺗﻘﻮﻱ‬
‫ﺍﺭﺗﺒﺎﻃﻬﺎ ﻭﲤﻨﻊ ﺯﻭﺍﳍﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﻮﻯ ﻋﻠﻰ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻘﺎﻭﻣﺘﻪ ﻟﺜﻘﻞ ﺍﻟﺒﺪﻥ ﻋﻨﺪ ﺍﳉﺜﻮ ﻭﺇﳕﺎ ﺗﻜﻮﻥ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻓﻌﻠﻬﺎ ﺍﻟﺒﺴﻂ ﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺇﺫﺍ ﺗﺸﻨﺠﺖ ﺟﺬﺑﺖ ﺍﻟﺴﺎ ﻕ ﺇﱃ ﻗﺪﺍﻡ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺍﻧﺒﺴﺎﻃﻪ‬
‫ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺜﲏ ﺭﺟﻠﻪ ﺑﺘﺤﺮﻳﻜﻬﺎ ﺇﱃ ﺧﻠﻒ ﻭﻳﺒﺴﻄﻬﺎ ﺑﺘﺤﺮﻳﻜﻬﺎ ﺇﱃ ﻗﺪﺍﻡ‪ .‬ﻭﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺧﺎﺻﺔ ﳑﺎ ﻫﻮ ﺫﻭ ﺭﺟﻠﲔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﻛﺎﳌﻀﺎﻋﻔﺔ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﱐ ﻻ ﺃﻋﺘﻘﺪ ﺃﻥ ﻫﺬﻩ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﻜﲏ ﺇﳕﺎ ﺃﻗﻮﻝ ﺑﺬﻟﻚ ﻛﺮﺍﻫﺔ ﳐﺎﻟﻔﺔ ﺍﻟﺬﻳﻦ ﺃﺳﻦ ﻣﲏ ﺇﺫ ﺍﻟﺘﻀﻌﻴﻒ‬
‫ﻓﻴﻬﺎ ﻇﺎﻫﺮ ﺑﻴّﻦ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﲢﺖ ﺍﻟﻌﻀﻠﺘﲔ ﺍﻷﺧﺮﻳﲔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ﻣﺘﻮﺍﺭﻳﺔ ﻬﺑﻤﺎ ﻭﻫﻲ ﺗﻠﺘﺤﻢ ﺑﺎﻟﺮﺿﻔﺔ‬
‫ﻭﺑﺎﻟﺮﺑﺎﻃﺎﺕ ﺍﻟﱵ ﺣﻮﻝ ﺍﳌﻔﺼﻞ ﻭﺗﻨﺘﻬﻲ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻣﻦ ﻗﺪﺍﻡ ﺇﱃ ﻃﺮﻑ ﳊﻤﻲ‪ ،‬ﻭﰲ ﺍﳌﻮﺿﻊ ﺍﻷﻧﺴﻲ ﺇﱃ ﻃﺮﻑ‬
‫ﻏﺸﺎﺋﻲ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻀﻠﺘﺎﻥ ﺍﻷﺧﺮﻳﺎﻥ ﻓﻬﻤﺎ ﻓﻮﻕ ﺗﻠﻚ ﺍﻟﻌﻀﻠﺔ ﻭﲢﺖ ﺍﳉﻠﺪ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﻌﻀﻼﺕ ﺍﻟﻘﺎﺑﻀﺔ ﻟﻠﺴﺎﻕ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻘﻮﺍﺑﺾ ﻟﻠﺴﺎﻕ ﻓﻤﻨﻬﺎ ﻋﻀﻠﺔ‪ ...‬ﺇﱃ‬
‫ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﻳﻨﻔﺬ ﺑﺎﻟﺘﻮﺭﻳﺐ ﺇﱃ ﺩﺍﺧﻞ ﻃﺮﰲ ﺍﻟﺮﻛﺒﺔ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﲤﺮ ﰲ ﺍﻷﺟﺰﺍﺀ ﺍﻷﻧﺴﻴﺔ ﻣﻦ ﺍﻟﻔﺨﺬ ﰒ ﺗﺘﻮﺭﺏ ﺻﺎﻋﺪﺓ ﺇﱃ‬
‫ﻣﻘﺪﻡ ﺍﻟﺴﺎﻕ ﻧﺎﻓﺬﺓ ﰲ ﺩﺍﺧﻞ ﺍﻟﺮﻛﺒﺔ‪ ،‬ﻓﺘﻤﺮ ﺑﻄﺮﻓﻴﻬﺎ ﺃﻋﲏ ﺍﻟﻄﺮﻑ ﺍﻷﻧﺴﻲ ﻭﺍﻟﻄﺮﻑ ﺍﻷﺳﻔﻞ‪.‬‬
 ‫ﻗﻮﻟﻪ‪ :‬ﰒ ﺗﱪﺯ ﻭﺗﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻨﺘﻮﺀ ﺍﻟﺬﻱ ﰲ ﺍﳌﻮﺿﻊ ﺍﳌﻌﺮﻕ ﻣﻦ ﺍﻟﺮﻛﺒﺔ‪ .‬ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ﰲ ﺃﻭ ﻝ ﻣﻘﺪﻡ‬
‫ﺍﻟﺴﺎﻕ ﺍﻟﻌﺎﺭﻱ ﻣﻦ ﺍﻟﻠﺤﻢ ﲢﺖ ﺍﻟﺮﻛﺒﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻣﺎﺋﻠﺔ ﺑﺎﻟﻘﺪﻡ ﺇﱃ ﻧﺎﺣﻴﺔ ﺍﻷﺭﺑﻴﺔ‪ ،‬ﻳﺮﻳﺪ ﺑﺎﻷﺭﺑﻴﺔ ﺍﻟﱵ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺟﻞ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻛﻤﺎ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﻋﻨﺪ ﲢﺮﻳﻚ ﺭﺟﻠﻴﻪ ﲝﻴﺚ ﺗﻜﻮﻥ ﻗﺪﻣﻴﻪ ﻋﻠﻰ ﻓﺨﺬ ﺍﻟﺮﺟﻞ ﺍﻷﺧﺮﻯ‪ .‬ﻭﺃﻟﻔﺎﻅ ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﻣﻔﺼﻞ ﺍﻟﻘﺪﻡ‬

‫ﻓﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻛﺔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﺗﺎﺭﺓ ﺇﱃ ﺭﻓﻊ ﻗﺪﻣﻪ ﻭﺫﻟﻚ ﻛﻤﺎ ﻋﻨﺪ ﺍﳌﺸﻲ ﺻﺎﻋﺪﺍﹰ‪ ،‬ﻭﻛﻤﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﳌﺸﻲ ﺃﻭ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ‬
‫ﻋﻘﺒﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺧﻔﺾ ﻗﺪﻣﻪ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻘﻴﺎﻡ ﺃﻭ ﺍﳌﺸﻲ ﻋﻠﻰ ﺃﺻﺎﺑﻌﻪ ﻟﻴﻄﻮﻝ ﺇﱃ ﺷﻲﺀ ﻋﺎﻝ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺑﺴﻂ ﻗﺪﻣﻪ‪ .‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﺣﺎﻃﺔ ﻭﺍﻟﺘﺸﻜﻞ ﺑﺎﳍﻴﺌﺔ ﺍﻟﺼﺎﳊﺔ ﻟﻠﻤﻮﻃﺆ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻧﺘﻮﺀ‬
‫ﰲ ﻣﻮﺿﻊ ﺃﻭ ﻣﻮﺍﺿﻊ ﻟﻴﻜﻮﻥ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﳌﻮﺿﻊ ﺍﳌﻮﻃﺆ ﻋﻠﻴﻪ ﺃﺣﻜﻢ‪ .‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﻌﻀﻼﺕ ﺗﻔﻌﻞ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ‪،‬‬
‫ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺮﺍﻓﻌﺔ ﻟﻠﻘﺪﻡ ﰲ ﻣﻘﺪﻡ ﺍﻟﺴﺎﻕ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺗﺸﻨﺠﺖ ﺟﺬﺑﺖ ﺍﻟﻘﺪﻡ ﺇﱃ ﻣﻘﺎﺭﺑﺔ ﻣﻮﺿﻌﻬﺎ ﻓﺎﺭﺗﻔﻊ ﻻ ﳏﺎﻟﺔ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻳﻜﻔﻲ ﰲ ﺫﻟﻚ ﻋﻀﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﻜﻦ ﻟﻮ ﻓﻌﻞ ﺫﻟﻚ ﻟﻜﺎﻥ ﺍﺗﺼﺎﻝ ﺗﻠﻚ ﺍﻟﻌﻀﻠﺔ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﲜﺎﻧﺐ ﺍﻟﻘﺪﻡ ﻓﻼ‬
‫ﻼ ﻟﻠﺤﺮﻛﺔ ﺇﱃ ﺍﳉﺎﻧﺒﲔ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻼ ﻣﺎﺋ ﹰ‬
‫ﻳﻜﻮﻥ ﺍﺭﺗﻔﺎﻋﻬﺎ ﻣﺴﺘﻮﻳﹰﺎ ﺃﻭ ﺑﻮﺍﺳﻄﺔ ﻓﻴﻜﻮﻥ ﻋﻨﺪ ﺍﻻﺭﺗﻔﺎﻉ ﻣﺘﻘﻠﻘ ﹰ‬
‫ﻼ ﺇﱃ ﺟﻬﺘﻬﺎ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺑﻌﻀﻠﺘﲔ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺗﺘﺼﻞ ﺑﻪ ﺇﱃ ﺟﺎﻧﺐ ﻓﺈﺫﺍ ﺗﺸﻨﺠﺖ ﺇﺣﺪﺍﳘﺎ ﻭﺣﺪﻫﺎ ﺍﺭﺗﻔﻊ ﺍﻟﻘﺪﻡ ﻣﺎﺋ ﹰ‬
‫ﺗﺸﻨﺠﺘﺎ ﻣﻌﹰﺎ ﺍﺭﺗﻔﻊ ﺍﻟﻘﺪﻡ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻭﻛﺎﻥ ﺍﺳﺘﻮﺍﺅﻩ ﺣﻴﻨﺌﺬٍ ﳏﻜﻤﹰﺎ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻌﻀﻠﺘﲔ ﺗﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﻣﺎﻧﻌﺔ ﻣﻦ‬
‫ﻣﻴﻠﻪ ﺇﱃ ﺟﻬﺔ ﺍﻟﻌﻀﻠﺔ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻀﻼﺕ ﺍﳋﺎﻓﻀﺔ ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺃﻋﻈﻢ ﻣﻘﺪﺍﺭﹰﺍ ﻣﻦ ﺍﻟﺮﺍﻓﻌﺔ ﻭﺃﻛﺜﺮ ﻋﺪﺩﹰﺍ ﻷﻥ ﺧﻔﺾ ﺍﻟﻘﺪﻡ ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﺃﻭ ﺍﳌﺸﻲ‬
‫ﺇﳕﺎ ﻳﺘﻢ ﺑﺮﻓﻊ ﲨﻴﻊ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌﻀﻼﺕ ﺷﺪﻳﺪﺓ ﺍﻟﻘﻮﺓ‪ ،‬ﻗﻮﻳﺔ ﺍﻷﻭﺗﺎﺭ ﺟﺪﺍﹰ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺿﻮﻋﺔ ﰲ‬
‫ﻣﺆﺧﺮ ﺍﻟﺴﺎﻕ ﺣﱴ ﺇﺫﺍ ﺗﺸﻨﺠﺖ ﺟﺬﺑﺖ ﻣﺎ ﻳﺘﺼﻞ ﺑﻪ ﻣﻦ ﺍﻟﻘﺪﻡ ﻭﻫﻮ ﻣﺆﺧﺮﻩ‪ ،‬ﺃﻭ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﻣﺆﺧﺮﻩ ﺟﺬﺑﹰﺎ ﺇﱃ ﻓﻮﻕ‬
‫ﻓﻴﻨﺨﻔﺾ ﻣﻘﺪﻣﻪ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﻳﻨﺸﺄ ﻣﻦ ﺭﺃﺱ ﺍﻟﻔﺨﺬ ﻳﻨﺸﺄ ﻣﻦ ﻣﺆﺧﺮ ﺫﻟﻚ ﺍﻟﺮﺃﺱ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻀﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﻟﻌﻘﺐ ﻓﻬﻲ ﻣﻮﺿﻮﻋﺔ ﲢﺖ ﻫﺬﺍ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﻭﻗﻮﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺇﻥ ﺍﻟﺘﺼﺎﻗﻬﺎ ﺑﺎﻟﻌﻘﺐ ﻓﻮﻕ ﺍﻟﱵ ﻗﺒﻠﻬﺎ‪ .‬ﻳﺮﻳﺪ ﺃﻥ ﺫﻟﻚ ﻓﻮﻕ ﺍﻟﺘﺼﺎﻕ ﺍﻟﻮﺗﺮ ﺍﻟﻨﺎﺑﺖ ﻣﻦ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﺗﻘﺪﻡ‬
‫ﺫﻛﺮﻩ‪ ،‬ﻭﻣﻌﲎ ﻗﻮﻟﻪ ﺃﻧﻪ ﻓﻮﻗﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻃﻮﻝ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﲢﺘﻪ ﲟﻌﲎ ﺃﻧﻪ ﺃﺑﻌﺪ ﻣﻨﻪ ﻋﻦ ﺍﳉﻠﺪ‬
‫ﻭﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻌﻈﻢ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﻟﻮ ﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺃﲰﺎﳒﻮﱐ ﻭﺃﻣﺎ ﺍﻟﻮﺗﺮ ﺍﻟﺬﻱ ﻳﻨﻔﺮﺵ ﲢﺖ ﺍﻟﻘﺪﻡ ﻓﺎﻧﻔﺮﺍﺷﻪ ﻭﺗﻌﺮﻳﻀﻪ ﺇﳕﺎ ﻳﻜﻮﻥ‬
‫ﺑﻌﺪ ﻣﺮﻭﺭﻩ ﺑﺄﺳﻔﻞ ﺍﻟﻌﻘﺐ‪ .‬ﻭﺍﻟﻌﻀﻠﺔ ﺍﻟﱵ ﻳﻨﺸﺄ ﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﻮﺗﺮ ﺻﻐﲑﺓ ﺑﻘﺪﺭ ﺛﻠﺚ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﻳﺼﲑ ﻣﻨﻪ‬
‫ﺍﻟﻮﺗﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺑﻘﺪﺭ ﺛﻠﺜﻲ ﺍﻟﻌﻀﻠﺔ ﺍﻷﲰﺎ ﳒﻮﻧﻴﺔ‪ ،‬ﺇﺫ ﺗﻠﻚ ﺑﻘﺪﺭ ﻧﺼﻒ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺍﻟﻔﺮﺩﺍﻥ ﻣﻦ ﺍﻟﺰﻭﺝ‬
‫ﻣﺘﺴﺎﻭﻳﺎﻥ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

 ‫ﺗﺸﺮﻳﺢ ﻋﻀﻞ ﺃﺻﺎﺑﻊ ﺍﻟﺮﺟﻞ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲝﺜﲔ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻟﻌﻀﻼﺕ ﺍﻟﻘﺎﺑﻀﺔ ﻷﺻﺎﺑﻊ ﺍﻟﺮﺟﻞ ﺍﳌﻮﺿﻮﻋﺔ ﺧﻠﻒ ﺍﻟﺴﺎﻕ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻛﺔ ﻟﻸﺻﺎﺑﻊ ﻓﺎﻟﻘﻮﺍﺑﺾ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻠﻮﺍﰐ ﻭﺿﻌﻬﺎ ﰲ ﻛﻒ‬
‫ﺍﻟﺮﺟﻞ ﻓﻤﻨﻬﺎ ﻋﻀﻞ ﻋﺸﺮ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺃﺻﺎﺑﻊ ﺭﺟﻞ ﺍﻹﻧﺴﺎﻥ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﳍﺎ ﺣﺮﻛﺔ ﺍﻧﻘﺒﺎﺽ ﻭﺍﻧﺒﺴﺎﻁ‪ ،‬ﻭﻣﻴﻞ ﺇﱃ ﺟﻬﺔ ﺍﳋﻨﺼﺮ‪ ،‬ﻭﻣﻴﻞ ﺇﱃ ﺟﻬﺔ‬
‫ﺍﻹﻬﺑﺎﻡ‪ .‬ﻭﺫﻟﻚ ﻟﻴﺤﺴﻦ ﺗﺸﻜﻠﻬﺎ ﺑﺸﻜﻞ ﺍﳌﻮﻃﺆ ﻋﻠﻴﻪ ﻭﺇﻣﺴﺎﻛﻬﺎ ﻟﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺜﺒﺎﺕ ﻭﺍﳌﺸﻲ ﺃﺟﻮﺩ ﻭﺃﺣﻜﻢ‪ ،‬ﻭﺣﺎﺟﺘﻬﺎ ﺇﱃ‬
‫ﺍﻻﻧﻘﺒﺎﺽ ﺃﺷﺪ ﻷﻥ ﻣﻌﻈﻢ ﺍﻹﻣﺴﺎﻙ ﻋﻠﻰ ﺍﳌﻮﻃﺆ ﺑﻪ ﺗﻜﻮﻥ ﻬﺑﺬﻩ ﺍﳊﺮﻛﺔ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻓﻴﻬﺎ ﺃﻗﻮﻯ ﻣﻦ‬
‫ﻏﲑﻫﺎ‪ ،‬ﻷﻥ ﻬﺑﺎ ﻳﻜﻮﻥ ﺇﻣﺴﺎﻙ ﺍﳌﻮﻃﺆ ﻋﻠﻴﻪ ﻓﻠﺬﻟﻚ ﺍﺣﺘﺎﺟﺖ ﺇﱃ ﻋﻀﻼﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺑﻌﻀﻬﺎ ﻣﻮﺿﻮﻉ ﻋﻠﻰ‬
‫ﺍﻟﻘﺪﻡ ﻧﻔﺴﻬﺎ ﻛﺎﳊﺎﻝ ﻛﺎﻥ ﰲ ﺍﻟﻴﺪ‪ ،‬ﻭﺍﳌﻮﺿﻮﻋﺔ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﺴﺎﻕ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺿﻮﻋﺔ ﰲ ﺧﻠﻔﻪ ﻟﺘﻤﺮ ﺇﱃ ﺃﺳﻔﻞ‬
‫ﺍﻟﻘﺪﻡ‪ .‬ﻭﲢﺖ ﺍﻷﺻﺎﺑﻊ ﻋﻨﺪ ﺗﺸﻨﺠﻬﺎ ﻟﺘﻤﺮ ﺇﱃ ﻫﻨﺎﻙ ﲤﺘﺪ ﻓﺘﻨﻘﺒﺾ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺛﻼﺙ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﻋﻈﻴﻤﺔ ﲤﺘﺪ ﻋﻠﻰ ﺍﻟﻘﺼﺒﺔ ﺍﻟﻮﺣﺸﻴﺔ ﻣﻦ ﺃﻭ ﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ ﻭﻣﺒﺪﺅﻫﺎ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻓﻮﻕ‬
‫ﺍﻟﺮﺃﺱ ﺍﻟﻌﺎﱄ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ‪ ،‬ﻭﺗﻨﺘﻬﻲ ﺇﱃ ﻭﺗﺮ ﻗﻮﻱ ﳚﻮﺯ ﻓﻴﻤﺎ ﺑﲔ ﺃﺳﻔﻞ ﺍﻟﺴﺎﻕ ﻭﺑﲔ ﻋﻈﻢ ﺍﻟﻌﻘﺐ‪ ،‬ﻭﻳﺘﺼﻞ ﺑﺎﻷﺻﺒﻊ‬
‫ﺍﻟﻮﺳﻄﻰ ﻭﺍﻟﺒﻨﺼﺮ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﻋﻀﻠﺔ ﺑﻘﺪﺭ ﻧﺼﻒ ﺍﻷﻭﱃ ﺗﺒﺘﺪﺉ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺃﺳﻔﻞ ﺭﺃﺱ ﺍﻟﺴﺎﻕ‪ ،‬ﻭﻳﻨﻔﺬ ﻭﺗﺮﻫﺎ ﻣﻊ ﻭﺗﺮ ﺍﻷﻭﱃ ﻓﻴﻤﺎ ﺑﲔ‬
‫ﺃﺳﻔﻞ ﺍﻟﺴﺎﻕ ﻭﻋﻈﻢ ﺍﻟﻌﻘﺐ‪ ،‬ﻭﻳﺘﺼﻞ ﺑﺎﻷﺻﺒﻊ ﺍﳋﻨﺼﺮ ﻭﺍﻟﺴﺒﺎﺑﺔ‪ ،‬ﻭﺗﺘﺸﻌﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺗﺮ ﻭﻣﻦ ﻭﺗﺮ ﺍﻷﻭﱃ ﻭﺗﺮ ﻳﺄﰐ‬
‫ﺍﻹﻬﺑﺎﻡ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻛﻼﻡ ﺟﺎﻟﻴﻨﻮﺱ ﻓﻠﺬﻟﻚ ﻗﻮﻝ ﺍﻟﺸﻴﺦ‪ :‬ﰒ ﻳﺘﺸﻌﺐ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﺴﻤﲔ ﻭﺗﺮ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻘﺴﻤﲔ ﻻ ﻗﺴﻤﻲ ﻭﺗﺮ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻞ ﻭﺗﺮ ﺍﻷﻭﱃ ﻭﻭﺗﺮ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻭﺛﺎﻟﺜﺘﻬﻤﺎ‪ :‬ﻋﻀﻠﺔ ﻳﻈﻦ ﺃﻬﻧﺎ ﺟﺰﺀ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻀﻠﺔ ﺗﺒﺘﺪﺉ ﻣﻦ ﻋﻨﺪ ﺭﺃﺱ ﺍﻟﻘﺼﺒﺔ ﺍﻟﻮﺣﺸﻴﺔ‪ ،‬ﺃﻋﲏ ﺍﻟﺮﺃﺱ ﺍﻟﻌﺎﱄ‪،‬‬
‫ﻭﺫﻟﻚ ﺣﻴﺚ ﺗﻀﺎﻡ ﺍﻟﻘﺼﺒﺔ ﺍﻷﻧﺴﻴﺔ‪ ،‬ﻭﲤﺘﺪ ﻣﻠﺘﺤﻤﺔ ﺑﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻘﺼﺒﺘﲔ ﺁﺧﺬﺓ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻭﺗﺮﻫﺎ ﻇﺎﻫﺮ ﺑﲔ ﻟﻠﺠﺲ‬
‫ﻗﺒﻞ ﻭﺻﻮﻟﻪ ﺇﱃ ﺍﻟﻜﻮﻉ‪ ،‬ﻭﻳﺸﺪﻩ ﻋﻨﺪ ﺍﻟﻌﻘﺐ ﺭﺑﺎﻁ ﻗﻮﻱ ﳝﺮ ﻋﺮﺿﹰﺎ ﻳﺮﺑﻂ ﺍﻟﻌﻘﺐ ﺑﺎﻟﺴﺎﻕ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺗﺮ ﻣﻦ ﻫﻨﺎﻙ ﻳﻨﻔﺮﺩ‬
‫ﻼ ﻋﻨﺪ ﻣﻮﺿﻊ ﺍﺗﺼﺎﻝ ﺍﻟﺴﺎﻕ ﺑﺎﻟﻘﺪﻡ‪ ،‬ﰒ ﻳﻨﺰﻝ ﺇﱃ ﺃﺳﻔﻞ ﺍﻟﻘﺪﻡ‪،‬‬ ‫ﻣﻦ ﻫﻨﺎﻙ ﺇﱃ ﻗﺪﺍﻡ‪ .‬ﻭﻳﺘﻮﻛﺄ ﻋﻠﻰ ﻣﻮﺿﻊ ﻣﻨﺨﻔﺾ ﻗﻠﻴ ﹰ‬
‫ﻼ ﻟﻪ ﺍﳉﻬﺔ ﺍﻷﻧﺴﻴﺔ‪ ،‬ﻭﺑﺎﻗﻲ ﻫﺬﺍ ﺍﻟﻮﺗﺮ ﻳﺄﰐ ﺍﻹﻬﺑﺎﻡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻭﻳﻠﺘﺤﻢ ﺃﻛﺜﺮ ﺑﺎﻟﺮﺳﻎ ﻭﳚﺬﺏ ﺍﻟﻘﺪﻡ ﺇﱃ ﺧﻠﻒ ﳑﻴ ﹰ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﻌﻀﻼﺕ ﺍﶈﺮﻛﺔ ﻷﺻﺎﺑﻊ ﺍﻟﺮﺟﻞ ﺍﳌﻮﺿﻮﻋﺔ ﻋﻠﻰ ﺍﻟﻘﺪﻡ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻠﻮﺍﰐ‬
‫ﻭﺿﻌﻬﺎ ﰲ ﻛﻒ ﺍﻟﺮﺟﻞ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﻟﻘﺪﻡ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺳﺖ ﻭﻋﺸﺮﻳﻦ ﻋﻀﻠﺔ‪ :‬ﲬﺲ ﻣﻨﻬﻦ ﰲ ﺃﻋﻼﻩ ﺷﺄﻬﻧﺎ ﲤﻴﻴﻞ ﺍﻷﺻﺎﺑﻊ ﺇﱃ ﺟﻬﺔ ﺍﳋﻨﺼﺮ‪،‬‬
‫ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻭﻥ ﰲ ﺃﺳﻔﻠﻪ ﺳﺒﻊ ﻣﻨﻬﻦ ﻣﻮﺿﻮﻋﺔ ﰲ ﻣﺸﻂ ﺍﻟﻘﺪﻡ‪.‬‬
‫ﻓﺎﻟﺴﺒﻌﺔ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﻣﺸﻂ ﺍﻟﻜﻒ‪ ،‬ﻭﳌﺜﻞ ﻓﻌﻠﻬﺎ ﲬﺲ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﺒﻌﺔ‪ ،‬ﻟﻜﻞ ﺃﺻﺒﻊ ﻭﺍﺣﺪﺓ ﲤﻴﻠﻬﺎ ﺇﱃ ﺟﻬﺔ ﺍﻹﻬﺑﺎﻡ‬
‫ﻭﺍﺛﻨﺘﺎﻥ ﻟﻺﻬﺑﺎﻡ ﻭﺍﳋﻨﺼﺮ ﻛﻤﺎ ﰲ ﺍﻟﻜﻒ ﻭﺃﺭﺑﻊ ﻛﻞ ﻭﺍﺣﺪﺓ ﻟﻘﺒﺾ ﺍﳌﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺃﺻﺒﻊ ﻣﻮﺿﻮﻋﺔ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻟﺮﺳﻎ‪،‬‬
‫ﻭﻋﺸﺮ ﻋﻀﻼﺕ ﻛﻞ ﺍﺛﻨﺘﲔ ﻟﻘﺒﺾ ﺍﳌﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺃﺻﺒﻊ‪ ،‬ﻭﻛﻞ ﺯﻭﺝ ﻷﺻﺒﻊ؛ ﻓﻤﻮﺿﻌﻪ ﻋﻦ ﺟﻨﱯ ﺍﳌﻔﺼﻞ‪ ،‬ﻓﻠﺬﻟﻚ‬
‫ﲨﻠﺔ ﻋﻀﻼﺕ ﺍﻟﺒﺪﻥ ﻛﻠﻬﺎ ﲬﺲ ﻣﺎﻳﺔ ﻭﺗﺴﻊ ﻭﻋﺸﺮﻭﻥ ﻋﻀﻠﺔ‪ ،‬ﻭﺗﻔﺼﻴﻠﻬﺎ ﺗﻌﺮﻓﻪ ﳑﺎ ﻗﻠﻨﺎﻩ ﰲ ﻛﺘﺎﺑﻨﺎ ﺍﻟﺬﻱ ﻧﻌﻤﻠﻪ ﰲ‬
 ‫ﺍﻟﻄﺐ ﻣﻊ ﺍﺳﺘﻘﺼﺎﺀ ﺍﻟﻜﻼﻡ ﰲ ﻫﻴﺌﺎﺕ ﺍﻟﻌﻀﻼﺕ ﻭﻣﻨﺎﻓﻌﻬﺎ‪ ،‬ﻭﺃﻭﺗﺎﺭﻫﺎ‪ ،‬ﻭﻣﺒﺎﺩﺋﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻧﺴﺘﻘﺼﻲ ﻫﻨﺎﻙ ﺍﻟﻜﻼﻡ ﰲ‬
‫ﲨﻴﻊ ﻓﻦ ﺍﻟﺘﺸﺮﻳﺢ ﻛﻤﺎ ﻳﻨﺒﻐﻲ‪ ،‬ﻓﺈﻥ ﻛﻼﻣﻨﺎ ﻓﻴﻪ‪ ،‬ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻛﺜﺮﻩ ﻣﻮﺟﺰ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‬

‫ﺍﻟﻌﺼﺐ‬

‫ﻭﻫﻲ ﺳﺘﺔ ﻓﺼﻮﻝ‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳋﺎﻣﺲ‬

‫ﻗﻮﻝ ﰲ ﺍﻟﻌﺼﺐ ﺧﺎﺹ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺸﺮﺡ ﺃﻣﺎ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻀﻠﺔ ﻭﺃﺟﺰﺍﺅﻫﺎ ﺍﻟﱵ ﻫﻲ ﺍﻟﻌﺼﺐ ﻭﺍﻟﺮﺑﺎﻁ ﻭﺍﻟﻠﺤﻢ ﻭﻣﺎ ﻳﺘﺼﻞ‬
‫ﻬﺑﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺗﺮ ﻓﻘﺪ ﻋﺮﻑ ﳑﺎ ﺳﻠﻒ‪ ،‬ﻭﻋﺮﻓﺖ ﻣﻦ ﻛﻼﻣﻪ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻀﻞ ﻣﺒﺎﺩﺉ ﺭﺑﺎﻁ ﻛﻞ ﻋﻀﻞ ﻭﳊﻤﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﻋﺼﺎﺏ ﻓﻠﻢ ﻳﻌﺮﻑ ﺫﻟﻚ ﻓﻴﻬﺎ‪ .‬ﻭﻟﺬﻟﻚ ﻧﺘﻜﻠﻢ ﻓﻴﻬﺎ ﺑﻌﺪ ﺍﻟﻜﻼﻡ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻀﻞ‪ .‬ﻭﺍﻷﻋﺼﺎﺏ ﺗﻨﻘﺴﻢ ﺑﻮﺟﻮﻩ‬
‫ﻣﻦ ﺍﻟﺘﻘﺎﺳﻴﻢ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﻫﻴﺌﺘﻬﺎ‪ .‬ﻓﺈﻥ ﻣﻦ ﺍﻷﻋﺼﺎﺏ ﻣﺎ ﻓﻴﻪ ﲡﻮﻳﻒ ﻇﺎﻫﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﺼﺒﺘﲔ ﺍﻵﺗﻴﺘﲔ ﺇﱃ ﺍﻟﻌﻴﻨﲔ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ﻛﻤﺎ ﰲ ﺍﻷﻋﺼﺎﺏ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﻗﻮﺍﻣﻬﺎ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺍﻷﻋﺼﺎﺏ‪ ،‬ﻣﺎ ﻫﻮ ﺷﺪﻳﺪ ﺍﻟﻠﲔ ﻛﺄﻋﺼﺎﺏ ﺍﳊﺲ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﻣﻨﻬﺎ ﻣﺎ ﻛﺎﻥ ﰲ ﻣﻘﺪﻡ‬
‫ﺍﻟﺪﻣﺎﻍ ﻛﺄﻋﺼﺎﺏ ﺣﺲ ﺍﻟﻌﻴﻨﲔ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ﻛﺄﻋﺼﺎﺏ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻧﺎﺷﺌﹰﺎ ﻣﻦ ﺃﺳﺎﻓﻞ‬
‫ﺍﻟﻨﺨﺎﻉ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﺣﺠﻤﻬﺎ ﻓﺈﻥ ﻣﻦ ﺍﻷﻋﺼﺎﺏ ﻣﺎ ﻫﻲ ﻏﻠﻴﻈﺔ ﺟﺪﹰﺍ ﻛﺎﻷﻋﺼﺎﺏ ﺍﻵﺗﻴﺔ ﺇﱃ ﺍﻟﻌﻴﻨﲔ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺩﻗﻴﻖ ﺟﺪﹰﺍ‬
‫ﻛﺎﻷﻋﺼﺎﺏ ﺍﻵﺗﻴﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ﻛﺒﻘﻴﺔ ﺍﻷﻋﺼﺎﺏ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻳﻔﻴﺪﻩ ﻣﻦ ﺍﻟﻘﻮﺓ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺍﻷﻋﺼﺎﺏ ﻣﺎ ﺗﻔﻴﺪﻩ ﻗﻮﺓ ﺍﳊﺲ ﻓﻘﻂ‪ ،‬ﻛﺄﻋﺼﺎﺏ ﺍﻟﺬﻭﻕ ﻭﺍﻟﺴﻤﻊ ﻭﳓﻮ‬
‫ﺫﻟﻚ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻔﻴﺪ ﻗﻮﺓ ﺍﳊﺮﻛﺔ ﻓﻘﻂ‪ ،‬ﻛﺎﻟﻌﺼﺐ ﺍﶈﺮﻙ ﻟﻠﺴﺎﻥ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻔﻴﺪ ﺍﻷﻣﺮﻳﻦ ﰲ ﻋﻀﻼﺕ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ‬
‫ﻭﳓﻮﳘﺎ‪.‬‬
‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﺗﺄﰐ ﺇﻟﻴﻬﺎ ﻓﺈﻥ ﻣﻦ ﺍﻷﻋﺼﺎﺏ ﻣﺎ ﻳﺄﰐ ﺍﻷﺣﺸﺎﺀ ﻓﻘﻂ‪ ،‬ﻛﺄﻛﺜﺮ ﺃﻋﺼﺎﺏ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻣﻨﻬﺎ‬
‫ﻣﺎ ﻳﺄﰐ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻘﻂ ﻛﺄﻛﺜﺮ ﺃﻋﺼﺎﺏ ﺍﻟﻨﺨﺎﻉ‪.‬‬

‫ﻭﺳﺎﺩﺳﻬﺎ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺍﻷﻋﺼﺎﺏ ﻣﺎ ﻻ ﻳﺘﻜﻮﻥ ﻣﻨﻪ ﻋﻀﻮ ﺁﺧﺮ ﻛﺎﻷﻋﺼﺎﺏ ﺍﳌﻔﻴﺪﺓ ﻟﻠﺴﻤﻊ‬
‫ﻭﺍﻟﺬﻭﻕ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻭﺫﻟﻚ ﺇﻣﺎ ﻏﺸﺎﺀ ﻛﺎﻷﻋﺼﺎﺏ ﺍﻵﺗﻴﺔ ﺇﱃ ﺍﻷﺣﺸﺎﺀ‪ .‬ﻭﺇﻣﺎ ﻃﺒﻘﺔ ﻛﺎﻷﻋﺼﺎﺏ‬
‫ﺍﻟﱵ ﺗﻨﻔﺬ ﻓﻴﻬﺎ ﻗﻮﺓ ﺍﻟﺒﺼﺮ‪ ،‬ﻭﺇﻣﺎ ﻋﻀﻞ ﻛﺄﻛﺜﺮ ﺃﻋﺼﺎﺏ ﺍﻟﻨﺨﺎﻉ‪.‬‬
‫ﻭﺳﺎﺑﻌﻬﺎ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﻣﺒﺎﺩﺋﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻷﻋﺼﺎﺏ ﻣﻨﻬﺎ ﺩﻣﺎﻏﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﳔﺎﻋﻴﺔ‪ .‬ﻭﺍﻟﺪﻣﺎﻏﻴﺔ ﻣﻨﻬﺎ ﻣﺎ ﻫﻲ ﻣﻦ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻣﻨﻬﺎ‬
‫ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﺍﻟﻨﺨﺎﻋﻴﺔ ﻣﻨﻬﺎ ﻣﺎ ﻫﻲ ﻋﻨﻘﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻲ ﺻﺪﺭﻳﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻲ ﻗﻄﻨﻴﺔ‪ .‬ﻭﻣﻨﻬﺎ ﻏﲑ ﺫﻟﻚ ﻛﺎﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻟﻌﺠﺰ‬
 ‫ﻭﺍﻟﻌﺼﻌﺺ‪ .‬ﻭﻗﺪ ﳝﻜﻦ ﺗﻘﺴﻴﻤﻬﺎ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ ﺃﺧﺮﻯ ﻛﺜﲑﺓ‪ .‬ﻭﻓﻴﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻫﺎ ﻫﻨﺎ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﻟﻨﺘﻜﻠﻢ ﺍﻵﻥ ﰲ ﻣﻨﻔﻌﺔ‬
‫ﺍﻷﻋﺼﺎﺏ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻣﻨﻔﻌﺔ ﺍﻟﻌﺼﺐ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻣﻨﻔﻌﺔ ﺍﻟﻌﺼﺐ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺑﺎﻟﺬﺍﺕ ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺑﺎﻟﻌﺮﺽ‪ ،‬ﻳﺮﻳﺪ ﺑﺎﻟﱵ ﺑﺎﻟﺬﺍﺕ ﻣﺎ ﺗﻜﻮﻥ ﻣﻘﺼﻮﺩﺓ ﻣﻦ ﺧﻠﻘﺔ ﺍﻟﻌﺼﺐ ﺃﻭ‬
‫ﹰﻻ‪ .‬ﻭﺑﺎﻟﱵ ﺑﺎﻟﻌﺮﺽ ﻣﺎ ﺧﻠﻘﻪ ﺍﻟﻌﺼﺐ ﻻ ﻷﺟﻠﻬﺎ ﺑﻞ ﻟﺸﻲﺀ ﺁﺧﺮ ﻓﺎﺗﻔﻖ ﺃﻥ ﺃﻓﺎﺩ ﺫﻟﻚ ﺍﻟﻨﻔﻊ ﻭﺧﻠﻘﺔ ﺍﻷﻋﺼﺎﺏ ﺇﳕﺎ ﻫﻲ‬
‫ﻷﺟﻞ ﺇﻓﺎﺩﺓ ﺍﻷﻋﻀﺎﺀ ﺍﳊﺲ ﻭﺍﳊﺮﻛﺔ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﺍﻟﺪﻣﺎﻍ ﻛﻤﺎ ﻋﺮﻑ ﻣﺒﺪﺃ ﻟﻘﻮﺓ ﺍﳊﺲ ﻭﺍﳊﺮﻛﺔ ﺇﻣﺎ ﺑﺬﺍﺗﻪ‬
‫ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻷﻃﺒﺎﺀ ﺃﻭ ﺑﺘﻮﺳﻂ ﺍﻟﻘﻠﺐ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻼﺳﻔﺔ ﻭﻛﻴﻒ ﻛﺎﻥ ﻓﺈﻥ ﺍﻟﺮﻭﺡ ﺇﳕﺎ ﳝﻜﻦ ﻣﻦ‬
‫ﺻﺪﻭﺭ ﺃﻓﻌﺎﻝ ﺍﳊﺲ ﻭﺍﳊﺮﻛﺔ ﻋﻨﻬﺎ ﺑﻌﺪ ﺃﻥ ﲢﺼﻞ ﰲ ﺍﻟﺪﻣﺎﻍ ﻭﺇﳕﺎ ﳝﻜﻦ ﺍﺳﺘﻔﺎﺩﺓ ﺍﻷﻋﻀﺎﺀ ﻣﻨﻬﺎ ﺫﻟﻚ ﺑﻌﺪ ﻧﻔﻮﺫﻫﺎ ﺇﻟﻴﻬﺎ‬
‫ﻣﻦ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻓﻼ ﺑﺪ ﻣﻦ ﺁﻟﺔ ﺗﺼﻠﺢ ﻟﻨﻔﻮﺫﻫﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻵﻟﺔ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻟﻴﻨﺔ ﻟﻴﻜﻮﻥ ﻣﻊ ﻛﻮﻬﻧﺎ ﻋﺴﺮﺓ ﺍﻻﻧﻘﻄﺎﻉ‬
‫ﺳﻬﻠﺔ ﺍﻻﻧﻌﻄﺎﻑ ﻭﺍﻻﻧﺜﻨﺎﺀ ﲝﺴﺐ ﻣﺎ ﻳﻮﺟﺒﻪ ﻭﺿﻊ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺘﺤﺼﻔﺔ ﺍﻟﻈﺎﻫﺮ ﻟﺘﻤﻨﻊ ﻣﻦ ﲢﻠﻞ ﻣﺎ‬
‫ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﻭﺡ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺨﻠﺨﻠﺔ ﺍﻟﺒﺎﻃﻦ ﻟﻴﺘﺴﻊ ﳉﺮﻡ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺑﺎﺭﺩﺓ ﺍﳌﺰﺍﺝ ﻟﺘﻜﻮﻥ‬
‫ﻋﻠﻰ ﻣﺰﺍﺝ ﺍﻟﻌﻀﻮ ﺍﳌﺼﻠﺢ ﳌﺰﺍﺝ ﺍﻟﺮﻭﺡ ﺍﻟﻨﺎﻓﺬﺓ ﻓﻴﻬﺎ ﻭﻫﻮ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻓﻼ ﻳﻌﺮﺽ ﻟﻠﺮﻭﺡ ﺗﻐﲑ ﻋﻦ ﺍﳌﺰﺍﺝ ﺍﻟﺬﻱ ﺑﻪ ﺗﺼﻠﺢ‬
‫ﻟﺼﺪﻭﺭ ﺃﻓﻌﺎﻝ ﺍﳊﺲ ﻭﺍﳊﺮﻛﺔ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺇﱃ ﻳﺒﻮﺳﺔ‪ ،‬ﻭﺇﻻ ﱂ ﺗﻜﻦ ﺃﺭﺿﻴﺘﻬﺎ ﻛﺒﲑﺓ ﻓﻠﻢ ﳝﻜﻦ ﺑﺄﻥ ﺗﻜﻮﻥ ﻋﺴﺮﺓ‬
‫ﺍﻻﻧﻘﻄﺎﻉ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻴﺒﻮﺳﺔ ﻳﺴﲑﺓ‪ ،‬ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻟﺌﻼ ﻳﻔﺴﺪ ﻣﺰﺍﺝ ﺍﻟﺮﻭﺡ ﻷﻬﻧﺎ ﺗﻜﻮﻥ ﺣﻴﻨﺌﺬٍ‬
‫ﺧﺎﺭﺟﺔ ﻋﻦ ﻣﺰﺍﺝ ﺍﻟﺪﻣﺎﻍ ﺧﺮﻭﺟﹰﺎ ﻛﺒﲑﹰﺍ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻟﻴﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺳﻬﻠﺔ ﺍﻻﻧﻌﻄﺎﻑ ﻭﺍﻻﻧﺜﻨﺎﺀ‪ .‬ﻭﻫﺬﻩ ﺍﻵﻟﺔ ﻫﻲ ﺍﻷﻋﺼﺎﺏ ﻓﺈﺫﺍ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺬﺍﺕ ﻣﻦ ﺧﻠﻘﺔ‬
‫ﺍﻷﻋﺼﺎﺏ ﺃﻥ ﺗﻜﻮﻥ ﺁﻟﺔ ﻟﻨﻔﻮﺫ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺴﺘﻔﻴﺪﺓ ﻣﻨﻪ ﺃﻓﻌﺎﳍﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﻛﻮﻬﻧﺎ ﻣﻘﻮﻳﺔ ﻟﻠﺒﺪﻥ ﻭﺍﻟﻠﺤﻢ ﻓﺬﻟﻚ ﲟﺎ ﺍﺗﻔﻖ ﻣﻨﻬﺎ ﻷﻬﻧﺎ ﻟﻘﻮﺓ ﺟﺮﻣﻬﺎ ﻭﻋﺴﺮ ﺍﻧﻘﻄﺎﻋﻬﺎ‪ ،‬ﺇﺫﺍ ﺍﻧﺒﺜﺖ ﰲ ﺍﻟﻠﺤﻢ ﺟﻌﻠﺘﻪ‬
‫ﻛﺬﻟﻚ ﻷﻬﻧﺎ ﻋﺴﺮﺓ ﺃﻱ ﺟﻌﻠﺘﻪ ﻋﺴﺮ ﺍﻻﻧﻔﺼﺎﻝ ﺑﺴﺒﺐ ﻋﺴﺮ ﺍﻧﻔﺼﺎﻝ ﻣﺎ ﻫﻮ ﻣﻨﺒﺚ ﻓﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺻﺎﺭ ﺍﻟﻠﺤﻢ ﻛﺬﻟﻚ ﺻﺎﺭ‬
‫ﻇﺎﻫﺮ ﺍﻟﺒﺪﻥ ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﻷﻧﻪ ﻇﺎﻫﺮ ﳊﻤﻲ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻣﻦ ﺫﻟﻚ ﺍﻹﺷﻌﺎﺭ ﲟﺎ ﻳﻌﺮﺽ ﻣﻦ ﺍﻵﻓﺎﺕ ﻟﻸﻋﻀﺎﺀ ﻭﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﻫﻲ ﻣﻨﻔﻌﺔ ﺇﻓﺎﺩﺓ ﺍﻟﺪﻣﺎﻍ ﻟﻠﺤﺲ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﻫﺬﻩ ﺍﻹﻓﺎﺩﺓ ﺗﻜﻮﻥ ﺗﺎﺭﺓ ﺑﺄﻥ ﳚﻌﻞ ﺍﻟﻌﻀﻮ ﻧﻔﺴﻪ ﺣﺎﺳﹰﺎ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﺄﻥ ﳚﻌﻞ ﻣﺎ ﳛﻴﻂ ﺑﻪ ﻛﺬﻟﻚ‪ .‬ﻓﻴﻜﻮﻥ ﻟﻪ ﺣﺲ‬
‫ﺑﺎﻟﻌﺮﺽ ﻓﻠﺬﻟﻚ ﻻ ﻳﺼﻠﺢ ﻋﻨﺪ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﺍﻟﱵ ﺑﺎﻟﻌﺮﺽ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻋﻠﻰ ﻋﻨﺎﻳﺔ ﻋﻈﻴﻤﺔ ﲣﺘﺺ ﲟﺎ ﻳﻨﺰﻝ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺍﻷﺣﺸﺎﺀ ﺑﺎﻟﻌﺼﺐ ﻫﺎ ﻫﻨﺎ ﺛﻼﺙ ﻣﺴﺎﺋﻞ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﱂ ﺍﺧﺘﺺ‬
‫ﺍﻟﻌﺼﺐ ﺍﻟﺪﻣﺎﻏﻲ ﺑﺎﻟﻨﺰﻭﻝ ﺇﱃ ﺍﻷﺣﺸﺎﺀ ﻣﻊ ﺃﻥ ﺍﻟﻨﺨﺎﻋﻲ ﺇﻟﻴﻬﺎ ﺃﻗﺮﺏ؟ ﻭﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﱂ ﺍﺧﺘﺼﺖ ﺍﻷﺣﺸﺎﺀ ﺑﺎﻟﻌﺼﺐ ﺍﻟﺪﻣﺎﻏﻲ‬
‫ﻣﻊ ﺃﻥ ﺣﺎﺟﺔ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ ﺇﱃ ﻗﻮﺓ ﺍﳊﺲ ﺃﻛﺜﺮ ﻷﻬﻧﺎ ﻫﻲ ﺍﳌﻼﻗﻴﺔ ﻟﻠﻤﺆﺫﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻠﻰ ﺍﻟﺒﺪﻥ؟‪.‬‬
‫ﻭﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﱂ ﺍﺧﺘﺼﺖ ﺍﻷﻋﺼﺎﺏ ﺍﻟﻮﺍﺭﺩﺓ ﺇﱃ ﺍﻷﺣﺸﺎﺀ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻊ ﺃﻥ ﺃﻋﺼﺎﺏ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻼﻗﻴﺔ ﳌﺎ ﻳﺮﺩ‬
‫ﻣﻦ ﺍﳌﺆﺫﻳﺎﺕ ﻓﻜﺎﻥ ﻭﺟﻮﺏ ﺍﻟﺘﺤﺮﺱ ﻋﻠﻴﻬﺎ ﺃﻭﱃ؟ ﺍﳉﻮﺍﺏ‪ :‬ﺃﻣﺎ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ﻓﺈﻥ ﺍﻷﻋﺼﺎﺏ ﺍﻟﺪﻣﺎﻏﻴﺔ ﳌﺎ ﻛﺎﻧﺖ ﺷﺪﻳﺪﺓ‬
‫ﺍﻟﻠﲔ ﻛﺎﻧﺖ ﺷﺪﻳﺪﺓ ﺍﻟﻘﺒﻮﻝ ﻟﻠﺘﻀﺮﺭ ﺑﺎﻟﻮﺍﺭﺩﺍﺕ ﺍﳌﺆﺫﻳﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻷﻭﱃ ﻬﺑﺎ ﺍﻟﺒﻌﺪ ﻋﻦ ﻇﺎﻫﺮ ﺍﻟﺒﺪﻥ ﻟﺜﻘﻞ ﻣﺎ ﻳﺮﺩ ﺇﻟﻴﻬﺎ ﻣﻦ‬
‫ﺍﳌﺆﺫﻱ‪.‬‬
 ‫ﻭﺃﻣﺎ ﺃﻋﻀﺎﺀ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻮﺟﻪ ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﲟﺮﺻﺪ ﻣﻦ ﺍﳊﺲ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﺼﺐ ﺍﻟﻨﺨﺎﻋﻲ ﻟﻮ ﺳﻠﻚ ﺇﻟﻴﻬﺎ ﻻ ﻓﺘﻘﺮ ﺇﱃ ﺗﻌﺮﻳﺞ‬
‫ﻛﺒﲑ ﺟﻌﻠﺖ ﺃﻋﻀﺎﺅﻫﺎ ﺩﻣﺎﻏﻴﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓﻘﺪ ﺃﺟﺎﺏ ﺍﻟﺸﻴﺦ ﻋﻨﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻷﻋﺼﺎﺏ ﳌﺎ ﻛﺎﻧﺖ ﻣﻊ ﻟﻴﻨﻬﺎ ﲢﺘﺎﺝ ﺇﱃ ﻗﻄﻊ ﻣﺴﺎﻓﺔ‬
‫ﺑﻌﻴﺪﺓ ﺍﺣﺘﻴﺞ ﺇﱃ ﺗﻮﺛﻴﻘﻬﺎ ﻭﺧﺎﺻﺔ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﳌﺬﻛﻮﺭﺓ ﻭﻻ ﻛﺬﻟﻚ ﺑﺎﻗﻲ ﺍﻷﻋﺼﺎﺏ ﻓﺈﻬﻧﺎ ﺇﻣﺎ ﺻﻠﺒﺔ ﻛﺎﻟﻨﺨﺎﻋﻴﺔ ﺃﻭ ﻟﻴﻨﺔ‪.‬‬
‫ﻭﻟﻜﻨﻬﺎ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﻣﺴﺎﻓﺔ ﺑﻌﻴﺪﺓ ﻛﺎﻟﺪﻣﺎﻏﻴﺔ ﺍﻟﱵ ﰲ ﺍﻟﻮﺟﻪ ﻭﺍﻟﺮﺃﺱ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﻤﺎ ﻛﺎﻥ ﺍﳌﻨﻔﻌﺔ ﻓﻴﻪ ﺇﻓﺎﺩﺓ ﺍﳊﺲ ﺃﺑﻌﺪ ﻣﻦ ﻣﻨﺒﻌﺜﻪ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺃﻥ ﺷﺄﻧﻪ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﱂ ﻳﻜﻦ‬
‫ﻫﻨﺎﻙ ﺳﺒﺐ ﺁﺧﺮ ﻳﻮﺟﺐ ﺧﺮﻭﺟﻪ ﻋﻦ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻛﻤﺎ ﰲ ﺍﻷﻋﺼﺎﺏ ﺍﻵﺗﻴﺔ ﺇﱃ ﺍﻟﻌﻴﻨﲔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺑﻞ ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺃﻟﲔ ﻛﺎﻧﺖ ﻟﻘﻮﺓ ﺍﳊﺲ ﺃﺷﺪ ﺗﺄﺫﻳﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺍﳊﺲ ﺃﰎ ﻭﺃﻛﻤﻞ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻌﺼﺐ‬
‫ﺍﻟﻠﲔ ﺃﺷﺪ ﺍﻧﻔﻌﺎ ﹰﻻ ﻋﻦ ﺍﳌﻼﻗﻴﺎﺕ ﻭﺃﺳﺮﻉ ﺍﻧﻔﻌﺎﻻﹰ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻘﻮﺓ ﻻﻧﻔﻌﺎﻟﻪ ﺃﺳﺮﻉ ﻭﺃﻛﺜﺮ‪ .‬ﻭﻫﺬﺍ ﻓﻴﻤﺎ‬
‫ﻳﻜﻮﻥ ﺍﳊﺲ ﻓﻴﻪ ﺑﺎﳌﻼﻗﺎﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ﻛﺤﺲ ﺍﻟﺒﺼﺮ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻭﺃﻣﺎ ﺃﻥ ﺯﻳﺎﺩﺓ ﺍﻟﻠﲔ ﺗﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺗﺄﺫﻳﺔ ﺍﻟﻘﻮﺓ ﺃﺷﺪ ﺃﻭ‬
‫ﺃﻛﺜﺮ ﻓﻠﻴﺲ ﺑﻼﺯﻡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻌﺼﺐ ﺍﻟﺪﻣﺎﻏﻲ ﻭﻣﺴﺎﻟﻜﻪ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺳﺒﻌﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺗﺸﺮﻳﺢ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻗﺪ ﻳﻨﺒﺖ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺃﺯﻭﺍﺝ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﺯﻭﺍﺝ ﺍﻟﻌﺼﺐ ﺍﻟﺪﻣﺎﻏﻲ ﻣﻨﺸﺆﻩ ﺧﻠﻒ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﳍﺬﺍ ﺍﻟﺰﻭﺝ ﻣﻦ ﺍﻟﻌﺼﺐ ﺧﻮﺍﺹ ﻟﻴﺴﺖ ﻟﻐﲑﻩ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻧﻪ ﻳﻨﺒﺖ ﻣﻦ ﺃﻭ ﻝ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ‬
‫ﻷﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻨﺎﻓﺬ ﻓﻴﻪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳌﺎﺋﻴﺔ ﺣﱴ ﻳﻜﻮﻥ ﻣﻦ ﺟﻨﺲ ﺟﻮﻫﺮ ﺍﻟﺒﺨﺎﺭ ﻣﺘﻮﺳﻄﹰﺎ ﺑﲔ ﻃﺒﻴﻌﺔ ﺍﳌﺎﺀ‬
‫ﻭﺍﳍﻮﺍﺀ ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻧﻪ ﳛﺘﺎﺝ ﺃﻥ ﺗﻨﻄﺒﻊ ﻓﻴﻪ ﺃﺷﺒﺎﺡ ﺍﳌﺮﺋﻴﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺘﺄﺗﻰ ﰲ ﻣﺜﻞ ﺟﻮﻫﺮ ﺍﳌﺎﺀ ﻟﺬﻟﻚ ﻻ ﺗﺮﻯ‬
‫ﺃﺷﺒﺎﺡ ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﳍﻮﺍﺀ ﺍﻟﺼﺎﰲ ﺑﻞ ﰲ ﺍﳍﻮﺍﺀ ﺍﻟﺮﻣﺎﺩﻱ ﻭﻫﻮ ﺍﻟﻜﺜﲑ ﺍﳌﺎﺋﻴﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﺇﳕﺎ ﺗﺮﻯ ﺍﳍﺎﻟﺔ ﻭﻗﻮﺱ ﻗﺰﺡ ﻭﳓﻮ‬
‫ﺫﻟﻚ ﰲ ﻫﻮﺍﺀ ﻫﻮ ﺑﺘﻠﻚ ﺍ ﻟﺼﻔﺔ ﻭﻟﺬﻟﻚ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻌﺮﺽ ﻟﺮﺍﻛﺐ ﺍﻟﺴﻔﻴﻨﺔ ﺃﻥ ﻳﺮﻯ ﺧﻴﺎﻟﻪ ﰲ ﻫﻮﺍﺀ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺫﻟﻚ ﻟﺸﺪﺓ‬
‫ﳐﺎﻟﻄﺘﻪ ﻟﻸﺟﺰﺍﺀ ﺍﳌﺎﺋﻴﺔ ﺍﻟﱵ ﺗﺘﺼﻌﺪ ﺇﻟﻴﻪ ﺑﺎﻟﺘﺒﺨﺮ ﻭﺃﻳﻀﹰﺎ ﳛﺘﺎﺝ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺇﱃ ﺳﺮﻋﺔ ﺷﺪﻳﺪﺓ ﰲ ﺍﳊﺮﻛﺔ ﺣﱴ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﺆﺩﻱ ﺍﻟﺸﺒﺢ ﺇﱃ ﺃﻣﺎﻡ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﰲ ﺯﻣﺎﻥ ﻏﲑ ﳏﺴﻮﺱ‪ .‬ﻭﺫﻟﻚ ﳑﺎ ﻻ ﻳﺘﺄﺗﻰ ﰲ ﻣﺜﻞ ﺟﻮﻫﺮ ﺍﳌﺎﺀ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ‬
‫ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻛﺎﳌﺘﻮﺳﻂ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺗﻮﻟﺪﻩ ﰲ ﺃﻭ ﻝ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻭﻧﻔﻮﺫﻩ ﰲ ﻋﺼﺐ ﰲ‬
‫ﻏﺎﻳﺔ ﻣﺎ ﳝﻜﻦ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳌﻤﻜﻨﺔ ﻟﻠﻌﺼﺐ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺼﺐ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﺸﺆﻩ ﻣﻦ ﺃﺭﻃﺐ ﺟﺰﺀ ﻣﻦ ﺟﺮﻡ‬
‫ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻫﻮ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‪.‬‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﺫﻭ ﲡﻮﻳﻒ ﻇﺎﻫﺮ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﺇﺣﺴﺎﺱ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﺇﳕﺎ ﻳﺘﻢ ﺑﺎﻧﻄﺒﺎﻉ‬
‫ﺷﺒﺢ ﺍﳌﺮﺋﻲ ﰲ ﺍﻟﺮﻭﺡ ﺍﻟﻨﺎﻓﺬ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ ﰲ ﻣﻮﺿﻌﻪ‪ .‬ﻭﺍﻧﻄﺒﺎﻉ ﺍﻟﺸﺒﺢ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺳﻄﺢ ﻟﻪ ﻣﺴﺎﺣﺔ‬
‫ﻇﺎﻫﺮﺓ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﻭﺡ ﺍﳌﻨﻄﺒﻊ ﻓﻴﻪ ﺍﻟﺸﺒ ﺢ ﰲ ﻣﻮﺿﻊ ﻣﺘﺴﻊ‪ ،‬ﻭﻟﻴﺲ ﻳﻜﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻻﺗﺴﺎﻉ ﰲ‬
‫ﻣﻮﺿﻊ ﺍﻻﻧﻄﺒﺎﻉ ﻓﻘﻂ‪ .‬ﺑﻞ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﺴﺎﻓﺔ ﻧﻔﻮﺫ ﺍﻟﺮﻭﺡ ﺑﺎﻟﺸﺒﺢ ﺇﱃ ﺃﻣﺎﻡ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﻟﻴﻤﻜﻦ ﻧﻔﻮﺫﻫﺎ‬
‫ﻭﺍﻟﺸﺒﺢ ﻓﻴﻬﺎ ﲝﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺑﻞ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﺴﺎﻓﺔ ﻧﻔﻮﺫ ﺗﻠﻚ ﺍﻟﺮﻭﺡ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﺃﻳﻀﹰﺎ‬
 ‫ﻟﻴﻤﻜﻦ ﺇﻳﺼﺎﳍﺎ ﺍﻟﺸﺒﺢ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﺴﻤﻰ ﺍﳋﻴﺎﻝ ﻛﻤﺎ ﻧﺒﻴﻨﻪ ﰲ ﻣﻮﺿﻌﻪ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﳎﻮﻓﹰﺎ ﻣﻦ ﺃﻭ ﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ﺧﺼﻮﺻﹰﺎ ﻭﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻏﻠﻴﻆ‬
‫ﺍﻟﻘﻮﺍﻡ ﻟﻴﻜﻮﻥ ﻛﺎﳌﺘﻮﺳﻂ ﺑﲔ ﻗﻮﺍﻡ ﺍﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ‪ ،‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻛﺒﲑﹰﺍ ﻟﺘﻜﻮﻥ ﻣﻨﻪ ﺃﺟﺰﺍﺀ ﺗﻘﺒﻞ ﺍﻷﺷﺒﺎﺡ ﺍﻟﻮﺍﺭﺩﺓ‬
‫ﻭﺃﺟﺰﺍﺀ ﺗﺆﺩﻱ ﺷﺒﺤﹰﺎ ﺑﻌﺪ ﺷﺒﺢ ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺳﺮﻳﻊ ﺍﳊﺮﻛﺔ ﺟﺪﺍﹰ‪ ،‬ﻟﻴﻤﻜﻦ ﺗﺄﺩﻳﺔ ﺍﻟﺸﺒﺢ ﰲ ﺯﻣﺎﻥ ﻏﲑ ﳏﺴﻮﺱ‪.‬‬
‫ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﻔﺬﻩ ﺷﺪﻳﺪ ﺍﻻﺗﺴﺎﻉ‪.‬‬

‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﻣﻊ ﻛﻮﻧﻪ ﻟﻠﺤﺲ ﻓﻘﻂ ﻓﺈﻧﻪ ﻳﻨﻔﺬ ﰲ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻫﻮ ﺁﻟﺘﻪ ﻋﻠﻰ ﻏﲑ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺇﳕﺎ‬
‫ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﻋﻴﻨﺎﻥ ﺣﱴ ﺇﺫﺍ ﻋﺮﺿﺖ ﻹﺣﺪﺍﳘﺎ ﺁﻓﺔ ﻗﺎﻣﺖ ﺍﻷﺧﺮﻯ ﻣﻘﺎﻣﻬﺎ ﰲ‬
‫ﺍﻹﺑﺼﺎﺭ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﻣﻮﺿﻌﻬﻤﺎ ﺑﻌﺪ ﻣﺎ‪ .‬ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻟﻜﺎﻧﺖ ﺍﻵﻓﺔ ﺍﻟﻌﺎﺭﺿﺔ ﻹﺣﺪﺍﳘﺎ ﻳﻠﺰﻣﻬﺎ‬
‫ﰲ ﺍﻷﻛﺜﺮ ﺁﻓﺔ ﺍﻷﺧﺮﻯ ﻓﻠﻢ ﻳﺒﻖ ﻟﻠﺘﻜﺜﲑ ﻓﺎﺋﺪﺓ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻠﻮ ﺫﻫﺐ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺇﱃ ﺍﻟﻌﻴﻨﲔ‬
‫ﻟﻜﺎﻥ ﺧﺮﻭﺟﻬﻤﺎ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺣﱴ ﻳﻜﻮﻥ ﺃﺧﺬﳘﺎ ﺇﱃ ﺍﻟﻌﻴﻨﲔ ﻣﺆﺭﺑﹰﺎ ﻭﺗﻜﻮﻥ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﻣﻮﺿﻮﻋﺔ‬
‫ﰲ ﺍﳌﻮﺿﻊ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﻣﻨﺸﺌﻬﻤﺎ‪ ،‬ﺃﻭ ﹰﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺑﻞ ﻳﻜﻮﻧﺎﻥ ﺧﺎﺭﺟﲔ ﻣﻦ ﻣﻮﺿﻌﲔ ﺫﺍﻫﺒﲔ ﺇﱃ‬
‫ﺍﻟﻌﻴﻨﲔ ﺑﻐﲑ ﺗﺄﺭﻳﺐ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ‪ ،‬ﻟﺰﻡ ﺫﻟﻚ ﺿﻌﻒ ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ ﻫﻨﺎﻙ‪ ،‬ﻷﻧﻪ ﺣﻴﻨﺌﺬٍ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ‬
‫ﻭﺍﺣﺪ ﺛﻘﺐ ﻋﻈﻴﻢ ﰲ ﺟﻮﻫﺮ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺑﻄﻮﻧﻪ ﲝﻴﺚ ﻳﻌﻢ ﺫﻟﻚ ﺍﻟﺜﻘﺐ ﻟﺜﻘﺒﱵ ﺍﻟﻌﺼﺒﺘﲔ‪ ،‬ﻭﻟﺰﻡ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﻳﻀﹰﺎ‬
‫ﻣﻮﺿﻊ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﻣﻮﺿﻊ ﺍﺑﺘﺪﺍﺀ ﺗﺸﺒﺢ ﺍﻟﺮﻭﺡ ﺑﺎﳌﺮﺋﻲ‪ ،‬ﻭﻳﻜﻮﻥ ﺍ ﻟﺸﺒﺢ ﺍﻟﻮﺍﻗﻊ ﰲ ﺭﻭﺡ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ‬
‫ﺍﻟﻌﺼﺒﺘﲔ ﲟﻌﺮﺽ ﺍﻻﳕﺤﺎﺀ ﻭﺍﻟﺘﻐﲑ ﻗﺒﻞ ﻭﺻﻮﻟﻪ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﻘﻮﺓ ﻭﻻ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺎ ﻳﻠﺘﻘﻴﺎﻥ ﰲ ﻭﺳﻂ ﺗﻠﻚ ﺍﳌﺴﺎﻓﺔ‪.‬‬
‫ﻓﺈﻥ ﺍﻧﻄﺒﺎﻕ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻣﻮﺟﺐ ﻟﻘﻮﺓ ﺛﺒﺎﺕ ﻫﻴﺌﺘﻪ ﰲ ﺍﻟﺮﻭﺡ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺼﺒﺘﺎﻥ ﺁﺧﺬﺗﲔ ﺇﱃ ﺍﻟﻌﻴﻨﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﻧﺎﺷﺌﺘﲔ ﻣﻦ ﻣﻮﺿﻌﲔ ﳐﺘﻠﻔﲔ ﻓﺤﻴﻨﺌﺬٍ ﺇﻣﺎ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻌﺼﺒﺘﲔ ﻗﻮﺓ ﺑﺎﺻﺮﺓ‪ ،‬ﻓﻴﻠﺰﻡ ﺃﻥ ﺗﺮﻯ ﺍﻟﺸﻲﺀ ﺍﺛﻨﲔ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻗﻮﺓ‬
‫ﻓﻼ ﻳﺮﻯ ﺍﻟﺸﻲﺀ ﺍﻟﺒﺘﺔ ﺃﻭ ﻳﻜﻮﻥ ﰲ ﺇﺣﺪﺍﳘﺎ ﺩﻭﻥ ﺍﻷﺧﺮﻯ ﻗﻮﺓ ﻓﻴﻜﻮﻥ ﺍﻹﺑﺼﺎﺭ ﺑﺎﻟﻌﲔ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺍﻷﺧﺮﻯ ﻣﻌﻄﻠﺔ‪ .‬ﻭﺫﻟﻚ‬
‫ﳏﺎﻝ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﺣﻴﻨﺌﺬٍ ﰲ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﻓﻼ ﻳﻠﺰﻡ ﺃﻥ ﺗﺮﻯ ﺍﻟﺸﻲﺀ ﺍﺛﻨﲔ ﻷﻥ ﻣﺎ ﻳﺮﺩ ﻣﻦ‬
‫ﺍﻟﺸﺒﺤﲔ ﺣﻴﻨﺌﺬٍ ﻳﻨﻄﺒﻖ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﰲ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﻓﺘﺪﺭﻛﻪ ﺍﻟﻘﻮﺓ ﻭﺍﺣﺪﹰﺍ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﺣﻴﺚ ﺍﻟﻘﻮﺓ ﰲ ﻣﻮﺿﻊ‬
‫ﺍﺟﺘﻤﺎﻉ ﲡﻮﻳﻔﻲ ﺍﻟﻌﺼﺒﺘﲔ ﰲ ﻭﺳﻂ ﺍﳌﺴﺎﻓﺔ ﺇﱃ ﺍﻟﻌﻴﻨﲔ‪.‬‬
‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺇﻥ ﻫﺬﺍ ﻏﲑ ﳑﻜﻦ ﻷﻥ ﺍﻟﻘﻮﻯ ﺍﻟﱵ ﺗﻜﻮﻥ ﰲ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﺇﳕﺎ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺪﺭﻛﺔ ﳌﺎ ﺃﺩﺭﻛﺘﻪ ﺍﳊﻮﺍﺱ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﻓﻘﻂ ﻓﻤﺎ ﻻ ﻳﺪﺭﻛﻪ ﺷﻲﺀ ﻣﻦ ﺍﳊﻮﺍﺱ ﺍﻟﻈﺎﻫﺮﺓ ﻻ ﳝﻜﻦ ﺇﺩﺭﺍﻛﻪ ﺑﻘﻮﺓ ﰲ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻧﻔﻮﺫ ﻫﺎﺗﲔ ﺍﻟﻌﺼﺒﺘﲔ ﺇﱃ ﺍﻟﻌﻴﻨﲔ ﻋﻠﻰ ﻏﲑ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺑﻞ ﺃﻥ ﺗﺄﺧﺬ ﺍﳌﺴﺎﻓﺔ ﻋﻠﻰ ﺗﺄﺭﻳﺐ ﻭﻳﻠﺘﻘﻴﺎﻥ‬
‫ﰲ ﻭﺳﻄﻬﺎ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﻫﻨﺎﻙ‪.‬‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻓﺮﺩﻳﻪ ﻣﺜﻘﻮﺑﹰﺎ ﰲ ﺳﻄﺤﻪ ﺍﻟﺬﻱ ﻳﻮﺍﺟﻪ ﺑﻪ ﺍﻵﺧﺮ ﺛﻘﺒﹰﺎ‬
‫ﻳﻨﻔﺬ ﺇﱃ ﲡﻮﻳﻔﻪ‪ ،‬ﻭﺇﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺜﻘﺐ ﰲ ﻣﻮﺿﻊ ﺍﻟﺘﻘﺎﺋﻬﻤﺎ ﺣﱴ ﻳﺘﺤﺪ ﲡﻮﻳﻔﻬﻤﺎ ﻫﻨﺎﻙ ﻭﺗﻜﻮﻥ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ‬
‫ﻣﻮﺿﻮﻋﺔ ﰲ ﺍﳌﻮﺿﻊ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻬﻤﺎ ﻟﺘﻜﻮﻥ ﺭﺅﻳﺔ ﺍﻟﺸﺒﺤﲔ ﻭﺍﺣﺪﹰﺍ ﻋﻠﻰ ﻭﺟﻪ ﻭﻻ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﺒﺤﲔ‬
‫ﲟﻌﺮﺽ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺒﻄﻼﻥ‪.‬‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﻏﻠﻈﻪ ﻗﺼﲑﹰﺍ ﻷﻧﻪ ﻻ ﻳﺒﻌﺪ ﺍﻟﻌﻴﻨﲔ ﻭﻣﺴﺎﻓﺔ ﻣﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺑﲔ‬
‫ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻗﺼﲑﺓ ﺟﺪﹰﺍ‪.‬‬
 ‫ﻗﻮﻟﻪ‪ :‬ﻣﺒﺪﺅﻩ ﻣﻦ ﻏﻮﺭ ﺍﻟﺒﻄﻨﲔ ﺍﳌﻘﺪﻣﲔ‪ .‬ﻳﺮﻳﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻣﺒﺪﺅﻩ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﺃﻋﲏ ﺍﳌﺦ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ‬
‫ﻟﻴﻜﻮﻥ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻟﺬﻱ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻓﺮﺩﻳﻪ ﻧﺎﻓﺬﹰﺍ ﺇﱃ ﺑﻄﻮﻥ ﺍﻟﺪﻣﺎﻍ ﻟﻴﻜﻮﻥ ﻧﻔﻮﺫ ﺍﻟﺮﻭﺡ ﺇﱃ ﻫﻨﺎﻙ ﻣﺘﺸﺒﺤﺔ ﺗﺸﺒﺢ‬
‫ﺍﳌﺮﺋﻲ ﺣﱴ ﻳﻨﺤﻔﻆ ﺫﻟﻚ ﺍﻟﺸﺒﺢ ﲝﺎﻟﻪ ﺑﻘﻮﺓ ﺍﳋﻴﺎﻝ‪ .‬ﻭﻓﺎﺋﺪﺓ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﻟﺒﻄﻨﲔ ﺃﻥ ﻳﻜﻮﻧﺎ ﲝﻴﺚ ﺇﺫﺍ ﻋﺮﺿﺖ ﺁﻓﺔ ﻷﺣﺪ‬
‫ﺑﻄﲏ ﺍﻟﺪﻣﺎﻍ ﺍﳌﻘﺪﻡ ﻳﻮﺟﺐ ﻓﺴﺎﺩ ﺍﻹﺑﺼﺎﺭ ﻗﺎﻡ ﺍﻵﺧﺮ ﻣﻘﺎﻣﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﰒ ﻳﻠﺘﻘﻴﺎﻥ ﻋﻠﻰ ﺗﻘﺎﻃﻊ ﺻﻠﻴﱯ‪ .‬ﻗﺪ ﻗﻴﻞ‪ :‬ﺃﻥ ﺍﻟﻌﺼﺒﺘﲔ ﻣﺘﻘﺎﻃﻌﺘﺎﻥ ﲝﻴﺚ ﺗﻨﻔﺬ ﺍﻟﻴﻤﲎ ﻣﻨﻬﻤﺎ ﺇﱃ ﺍﻟﻌﲔ ﺍﻟﻴﺴﺮﻯ‬
‫ﻭﺍﻟﻴﺴﺮﻯ ﺇﱃ ﺍﻟﻌﲔ ﺍﻟﻴﻤﲎ‪.‬‬
‫ﻭﺟﺎﻟﻴﻨﻮﺱ ﻳﻌﺘﻘﺪ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺍﻟﻴﻤﲎ ﺗﻨﻔﺬ ﺇﱃ ﺍﻟﻌﲔ ﺍﻟﻴﻤﲎ ﻭﺍﻟﻴﺴﺮﻯ ﺇﱃ ﺍﻟﻴﺴﺮﻯ ﻭﺃﻥ ﺍﻟﻌﺼﺒﺘﲔ ﻻ‬
‫ﺗﺘﻘﺎﻃﻌﺎﻥ ﺑﻼ ﺗﺘﻼﻗﻴﺎﻥ‪ ،‬ﻭﻳﻨﺜﻘﺐ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻋﻨﺪ ﻣﻮﺿﻊ ﺍﻟﺘﻼﻗﻲ ﺣﱴ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻮﺿﻊ ﻣﺸﺘﺮﻙ ﻟﺘﺠﻮﻳﻔﻬﻤﺎ ﰒ‬
‫ﻳﺘﻔﺎﺭﻗﺎﻥ ﻓﺘﺬﻫﺐ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺇﱃ ﺍﻟﻌﲔ ﺍﶈﺎﺫﻳﺔ ﳌﺒﺪﺋﻪ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺃﻱ ﺍﳌﺸﻬﻮﺭ ﺑﻪ ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﻳﻀﹰﺎ ﻓﻘﻮﻟﻪ ﻋﻠﻰ‬
‫ﺗﻘﺎﻃﻊ ﺻﻠﻴﱯ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﺍﻟﺮﺅﻳﺔ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻓﻠﺬﻟﻚ ﺗﺼﲑ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳊﺪﻗﺘﲔ ﺃﻗﻮﻯ ﺇﺑﺼﺎﺭﹰﺍ ﺇﺫﺍ ﻏﻤﻀﺖ ﺍﻷﺧﺮﻯ ﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻀﻌﻒ‬
‫ﻋﺎﺭﺿﹰﺎ ﺑﺴﺒﺐ ﻗﻠﺔ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﺈﻥ ﺍﳊﺎﺻﻞ ﰲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳊﺪﻗﺘﲔ ﻣﻦ ﺍﻟﺮﻭﺡ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﺃﻗﻞ ﳑﺎ ﻳﻨﺒﻐﻲ ﻓﺈﺫﺍ‬
‫ﻏﻤﻀﺖ ﺇﺣﺪﺍﳘﺎ ﺃﻣﻜﻦ ﻟﻸﺧﺮﻯ ﺃﻥ ﺗﺄﺧﺬ ﻣﻦ ﺍﻟﺮﻭﺡ ﻗﺪﺭ ﺍﳊﺎﺟﺔ ﻟﺘﻌﻄﻠﻪ ﻋﻨﺪ ﺍﳊﺪﻗﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃ؟ ﺗﻘﻮﻯ‬
‫ﺍﻹﺑﺼﺎﺭ ﻟﺘﻮﻓﺮ ﺍﻟﺮﻭﺡ ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﻟﻀﻌﻒ ﻛﺬﻟﻚ ﱂ ﻳﻠﺰﻡ ﺃﻥ ﻳﻘﻮﻯ ﺍﻹﺑﺼﺎﺭ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳊﺪﻗﺘﲔ ﻓﺈﻬﻧﺎ ﺇﻣﺎ‬
‫ﺗﺄﺧﺬ ﻣﻦ ﺍﻟﺮﻭﺡ ﻗﺪﺭ ﺍﳊﺎﺟﺔ ﰲ ﺍﻹﺑﺼﺎﺭ ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﻣﺎ ﻋﻨﺪﻫﺎ ﻗﺎﺻﺮﹰﺍ ﻋﻦ ﺫﻟﻚ ﱂ ﳛﺪﺙ ﺷﻴﺌﺎﹰ ﺁﺧﺮ ﻭﺇﻥ ﺗﻌﻄﻞ ﻋﻦ‬
‫ﺍﳊﺪﻗﺔ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻗﻮﻟﻪ‪ :‬ﻭﳍﺬﺍ ﻣﺎ ﻳﺰﻳﺪ ﺍﻟﺜﻘﺒﺔ ﺍﻟﻌﻨﺒﻴﺔ ﺍﺗﺴﺎﻋﹰﺎ ﺇﺫﺍ ﻏﻤﻀﺖ ﺍﻷﺧﺮﻯ ﺇﳕﺎ ﻳﺼﺢ ﺇﺫﺍ ﻛﺎﻥ ﺛﻘﺐ ﺗﻠﻚ ﺍﻟﻌﻨﺒﻴﺔ ﻗﺪ‬
‫ﻋﺮﺽ ﻟﻪ ﺃﻥ ﺿﺎﻕ ﻷﺟﻞ ﻗﻠﺔ ﺍﻟﺮﻭﺡ ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬٍ ﺇﺫﺍ ﻭﺟﺪ ﺭﻭﺣﹰﺎ ﺃﺯﻳﺪ ﳑﺎ ﻋﻨﺪﻩ ﻷﺟﻞ ﺗﻌﻄﻠﻪ ﻋﻦ ﺍﳊﺪﻗﺔ ﺍﻷﺧﺮﻯ ﻋﺎﺩ‬
‫ﺇﱃ ﻣﻘﺪﺍﺭﻩ ﺍﻟﻄﺒﻴﻌﻲ ﻓﺎﺗﺴﻊ ﻋﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ‪ .‬ﻭﺃﻣﺎ ﺃﻥ ﻫﺬﺍ ﺍﻻﺗﺴﺎﻉ ﻳﻜﻮﻥ ﺃﺯﻳﺪ ﻣﻦ ﺍﳌﻘﺪﺍﺭ ﺍﻟﻄﺒﻴﻌﻲ ﻓﻐﲑ ﺻﺤﻴﺢ‬
‫ﻓﺈﻥ ﺍﻟﻌﲔ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﺄﺧﺬ ﺑﺎﻟﻄﺒﻊ ﻣﻦ ﺍﻟﺮﻭﺡ ﻣﻘﺪﺍﺭﹰﺍ ﳝﺪﺩﻫﺎ ﺣﱴ ﳜﺮﺝ ﺛﻘﺒﻬﺎ ﻋﻦ ﺍﳌﻘﺪﺍﺭ ﺍﻟﻄﺒﻴﻌﻲ ﺑﻞ ﺇﳕﺎ ﺗﺄﺧﺬ ﻣﻘﺪﺍﺭ‬
‫ﺣﺎﺟﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﻭﺟﺪﺕ ﺭﻭﺣﹰﺎ ﻛﺒﲑﺓ ﺟﺪﹰﺍ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻌﻴﻨﲔ ﻣﺆﺩﻯ ﻭﺍﺣﺪ ﻳﺮﻳﺪ ﻣﻮﺿﻌﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻳﺘﺄﺩﻯ ﺇﻟﻴﻪ ﺍﻟﺸﺒﺤﺎﻥ ﻗﻮﻟﻪ‪ :‬ﻓﻠﺬﻟﻚ ﻳﻌﺮﺽ ﻟﻠﺤﻮﻝ ﺃﻥ ﻳﺮﻭﺍ‬
‫ﻼ ﺇﺣﺪﻯ ﺍﳊﺪﻗﺘﲔ ﺇﱃ ﻓﻮﻕ ﺃﻭ ﺇﱃ ﺃﺳﻔﻞ‬ ‫ﺍﻟﺸﻲﺀ ﺷﻴﺌﲔ ﻋﻨﺪﻣﺎ ﺗﺰﻭﻝ ﺇﺣﺪﻯ ﺍﳊﺪﻗﺘﲔ ﺇﱃ ﻓﻮﻕ ﻭﺇﱃ ﺃﺳﻔﻞ ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﻣﺜ ﹰ‬
‫ﻓﺘﺎﺭﺓ ﺗﺮﺗﻔﻊ ﻣﻌﻬﺎ ﺍﻟﻌﺼﺒﺔ ﺍﻟﱵ ﺗﺄﺗﻴﻬﺎ ﻋﻨﺪ ﻣﻮﺿﻊ ﺍﻟﺘﻘﺎﺋﻬﺎ ﺑﺎﻟﻌﺼﺒﺔ ﺍﻷﺧﺮﻯ ﻓﺘﻜﻮﻥ ﻫﻨﺎﻙ ﺇﺣﺪﻯ ﺍﻟﻌﺼﺒﺘﲔ ﻋﻠﻰ ﺣﺎﻟﻪ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺍﳌﻮﺿﻊ ﻣﻦ ﺍﻟﻌﺼﺒﺔ ﺍﻵﺗﻴﺔ ﺇﱃ ﺍﳊﺪﻗﺔ ﺍﳌﺮﺗﻔﻌﺔ ﻃﺮﻓﻬﺎ ﻓﻘﻂ ﺃﻋﲏ ﺃﻥ ﻣﻮﺿﻊ ﺍﻻﻟﺘﻘﺎﺀ ﻳﺮﺗﻔﻊ ﻭﻫﺬﺍ ﺗﻠﺰﻣﻪ ﺃﻥ ﺗﺼﲑ‬
‫ﻣﺴﺎﻓﺔ ﺍﳌﺮﺗﻔﻌﺔ ﺃﻃﻮﻝ ﻷﻬﻧﺎ ﺗﺼﲑ ﻭﺗﺮﹰﺍ ﻟﻠﺰﺍﻭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺍﻟﱵ ﲢﻴﻂ ﻬﺑﺎ ﺑﻌﺪ ﺍﻻﺭﺗﻔﺎﻉ ﻭﺑﻌﺪ ﺍﻟﻌﺼﺒﺔ ﺍﻟﱵ ﻛﺎﻥ ﺃﻭ ﹰﻻ ﻭﻻ‬
‫ﻳﻠﺰﻡ ﺫﻟﻚ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﺇﺫ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻃﺮﻑ ﺍﻟﻌﺼﺒﺔ ﺣﻴﻨﺌﺬٍ ﻣﺴﺎﻭﻳﹰﺎ ﻻﺭﺗﻔﺎﻋﻬﺎ ﻋﻨﺪ ﺍﻟﺘﻘﺎﻃﻊ ﻓﻼ ﻳﻜﻮﻥ ﺑﻌﺪﻫﺎ ﺣﻴﻨﺌﺬٍ‬
‫ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﺃﻭ ﹰﻻ ﻛﺒﻌﺪﻱ ﺿﻠﻌﲔ ﻣﺘﻘﺎﺑﻠﲔ ﻣﻦ ﺳﻄﺢ ﻣﺘﻮﺍﺯﻱ ﺍﻷﺿﻼﻉ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺮﺗﻔﻊ‬
‫ﻣﻮﺿﻊ ﺍﻻﻟﺘﻘﺎﺀ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺷﺒﺢ ﺍﳊﺪﻗﺔ ﺍﳌﺮﺗﻔﻌﺔ ﺃﺭﻓﻊ ﻣﻦ ﻣﻮﺿﻊ ﺷﺒﺢ ﺍﻷﺧﺮﻯ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻻ ﻳﻨﻄﺒﻖ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﺃﺟﺰﺍﺋﻪ ﻋﻠﻰ ﻧﻈﲑﻩ ﻣﻦ ﺍﻟﺸﺒﺢ ﺍﻵﺧﺮ ﺑﻞ ﺗﻨﻄﺒﻖ ﺃﺟﺰﺍﺅﻩ ﺍﻟﺴﺎﻓﻠﺔ ﻋﻠﻰ ﺃﺟﺰﺍﺀ ﺍﻵﺧﺮ ﺍﻟﻌﺎﻟﻴﺔ ﺇﻥ ﻛﺎﻥ ﺍﻻﺭﺗﻔﺎﻉ ﻗﻠﻴ ﻼﹰ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻛﺒﲑﹰﺍ ﱂ ﻳﻨﻄﺒﻖ ﺷﻲﺀ ﻣﻦ ﺃﺟﺰﺍﺋﻪ ﻋﻠﻰ ﺃﺟﺰﺍﺀ ﺍﻵﺧﺮ ﺑﻞ ﻳﻘﻊ ﲜﻤﻠﺘﻪ ﻓﻮﻕ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻨﻄﺒﻖ ﺷﻲﺀ ﻣﻦ ﺃﺟﺰﺍﺋﻪ‬
‫ﻋﻠﻰ ﺍﻵﺧﺮ ﺭﺃﻯ ﺍﻟﺸﻲﺀ ﺷﻴﺌﲔ ﺗﺎﻣﲔ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺑﻘﺪﺭ ﻧﺴﺒﺔ ﺍﺭﺗﻔﺎﻉ ﺃﺣﺪ ﺍﻟﺸﺒﺤﲔ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﺍﻧﻄﺒﻖ‬
‫ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﺸﺒﺢ ﺍﻟﻌﺎﱄ ﻋﻠﻰ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﺴﺎﻓﻞ ﱂ ﻳﺮ ﺍﻟﺸﻲﺀ ﺗﺎﻣﲔ ﺑﻞ ﺣﻴﻨﺌﺬٍ ﻻ ﳜﻞ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻌﺼﺒﺔ‬
 ‫ﻋﻨﺪ ﻣﻮﺿﻊ ﺍﻻﻟﺘﻘﺎﺀ ﻣﺴﺎﻭﻳﹰﺎ ﻻﺭﺗﻔﺎﻋﻬﺎ ﻋﻨﺪ ﺍﻟﻌﲔ ﺣﱴ ﺗﻜﻮﻥ ﻣﺴﺎﻓﺘﻬﺎ ﻛﻤﺎ ﻛﺎﻧﺖ ﺃﻭ ﹰﻻ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺑﻞ ﺇﻣﺎ‬
‫ﺃﺯﻳﺪ ﻣﻦ ﺫﻟﻚ ﺃﻭ ﺃﻧﻘﺺ‪.‬‬

‫ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﺎﻭﻳﹰﺎ ﻛﺎﻧﺖ ﻣﺴﺎﻓﺔ ﻫﺬﻩ ﺍﻟﻌﺼﺒﺔ ﻛﻤﺴﺎﻓﺔ ﺍﻷﺧﺮﻯ ﻷﻬﻧﺎ ﺗﻜﻮﻥ ﺑﻘﺪﺭ ﻣﺎ ﻛﺎﻧﺖ ﺃﻭ ﻻﹰ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻭﺻﻮﻝ ﺍﻟﺸﺒﺤﲔ ﻣﻌﹰﺎ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ .‬ﻓﺘﺨﺘﻠﻂ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﺎﻓﻠﺔ ﻣﻦ ﺍﻟﺸﺒﺢ ﺍﻟﻌﺎﱄ ﺑﺎﻷﺟﺰﺍﺀ ﺍﻟﻌﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺸﺒﺢ ﺍﻵﺧﺮ‬
‫ﻣﻦ ﺃﻭ ﻝ ﺣﺼﻮﳍﻤﺎ ﻫﻨﺎﻙ ﻓﺘﻜﻮﻥ ﳌﺎ ﺭﺃﻯ ﺃﻋﻼﻩ ﻭﺃﺳﻔﻠﻪ ﻣﺮﺗﲔ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ ﺭﺅﻳﺔ ﺻﺤﻴﺤﺔ ﻭﻟﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺑﻌﺪ ﺗﺮﻯ ﻓﻴﻪ‬
‫ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﺎﻓﻠﺔ ﳐﺘﻠﻄﺘﲔ ﻭﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﺍﳌﺨﺘﻠﻄﺔ ﺑﻘﺪﺭ ﺍﳌﻨﻄﺒﻖ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﺒﺤﲔ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﳐﺘﻠﻔﹰﺎ ﺃﻋﲏ ﺇﻥ ﻛﺎﻥ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻌﺼﺒﺔ ﻋﻨﺪ ﻣﻮﺿﻊ ﺍﻻﻟﺘﻘﺎﺀ ﳐﺎﻟﻔﹰﺎ ﻻﺭﺗﻔﺎﻋﻬﺎ ﻋﻨﺪ ﺍﻟﻌﲔ ﻟﺰﻡ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺎﻓﺘﻬﺎ‬
‫ﺃﻃﻮﻝ ﳑﺎ ﻛﺎﻧﺖ ﺃﻭ ﻻﹰ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻭﺻﻮﻝ ﺷﺒﺢ ﺍﻟﻌﲔ ﺍﻟﺴﻠﻴﻤﺔ ﻗﺒﻞ ﻭﺻﻮﻝ ﺷﺒﺢ ﺍﻷﺧﺮﻯ ﻓﲑﻯ ﺍﻟﺸﺒﺢ‬
‫ﺍﻟﺸﻲﺀ ﺃﻭ ﹰﻻ ﺭﺅﻳﺔ ﺻﺤﻴﺤﺔ ﰒ ﻳﺮﻯ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ ﺣﻴﺚ ﺍﻻﺭﺗﻔﺎﻋﺎﻥ ﻣﺘﺴﺎﻭﻳﺎﻥ ﻭﻳﻜﻮﻥ ﺯﻣﺎﻥ ﻣﺎ ﺑﲔ ﺍﻟﺮﺅﻳﺘﲔ ﻗﺼﲑﹰﺍ‬
‫ﺟﺪﺍﹰ‪ ،‬ﻭﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺗﻔﺎﻭﺕ ﺍﻻﺭﺗﻔﺎﻋﲔ ﻓﻴﻄﻮﻝ ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﻟﺘﻔﺎﻭﺕ ﻛﺒﲑﺍﹰ‪ ،‬ﻭﻳﻘﺼﺮ ﺣﻴﺚ ﻳﻜﻮﻥ ﺃﻗﻞ‪ .‬ﻫﺬﺍ ﻭﺃﻣﺎ‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺼﺒﺔ ﺍﻵﺗﻴﺔ ﺇﱃ ﺍﻟﻌﲔ ﻣﺮﺗﻔﻌﺔ ﱂ ﺗﺮﺗﻔﻊ ﻋﻨﺪ ﺍﻻ ﻟﺘﻘﺎﺀ ﺑﺎﻷﺧﺮﻯ ﻭﻫﺬﺍ ﻳﻠﺰﻣﻪ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻣﺴﺎﻓﺘﻬﺎ ﺃﻃﻮﻝ ﳑﺎ ﻗﻠﻨﺎﻩ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻭﺭﻭﺩ ﺍﻟﺸﺒﺢ ﻣﻦ ﺍﻟﻌﲔ ﺍﻟﺴﻠﻴﻤﺔ ﻗﺒﻞ ﻭﺭﻭﺩ ﺷﺒﺢ ﺍﻷﺧﺮﻯ ﻭﻫﺬﺍ ﻻ ﻳﻠﺰﻣﻪ‬
‫ﺧﻠﻞ ﰲ ﺍﻟﺒﺼﺮ‪ ،‬ﺇﺫ ﻳﺮﻯ ﺍﻟﺸﺒﺢ ﺃﻭ ﹰﻻ ﺷﺒﺤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﰒ ﻳﺮﻯ ﺷﺒﺤﲔ ﺍﳌﻨﻄﺒﻘﲔ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻟﻜﻦ ﻟﻮ ﺍﺗﻔﻖ ﺃﻥ‬
‫ﻼ ﺑﺬﻟﻚ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻻﺧﺘﻼﻝ ﰒ ﻳﺮﻯ ﺻﺤﻴﺤﹰﺎ ﻭﺑﻴﻨﻬﻤﺎ ﺯﻣﺎﻥ‬ ‫ﻋﺮﺽ ﻟﺸﺒﺢ ﺍﻟﻌﲔ ﺍﻟﺴﻠﻴﻤﺔ ﺍﺧﺘﻼﻝ ﺭﺋﻲ ﺍﻟﺸﻲﺀ ﺃﻭ ﹰﻻ ﳐﺘ ﹰ‬
‫ﻻ ﻳﻜﺎﺩ ﳛﺲ ﻭﻛﺬﻟﻚ ﻟﻮ ﻣﺎﻟﺖ ﺇﺣﺪﻯ ﺍﳊﺪﻗﺘﲔ ﺇﱃ ﺟﺎﻧﺐ ﻃﺎﻟﺖ ﻣﺴﺎﻓﺔ ﻭﺻﻮﻝ ﺷﺒﺤﻬﺎ ﺇﱃ ﻣﻮﺿﻊ ﺍﻻﻟﺘﻘﺎﺀ ﻻ ﳏﺎﻟﺔ‬
‫ﰒ ﻫﺬﺍ ﺇﻣﺎ ﺃﻥ ﻳﻠﺰﻣﻪ ﻣﻊ ﺫﻟﻚ ﲤﺪﺩ ﻋﺼﺒﺘﻬﺎ ﻋﻨﺪ ﻣﻮﺿﻊ ﺍﻻﻟﺘﻘﺎﺀ ﺃﻭ ﻻ ﻳﻠﺰﻣﻪ ﺫﻟﻚ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺘﻤﺪﺩ ﻛﺒﲑﹰﺍ ﺣﱴ ﻻ ﻳﻨﻄﺒﻖ ﺷﻲﺀ ﻣﻦ ﺷﺒﺤﻬﺎ ﻋﻠﻰ ﺷﺒﺢ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﲑﻯ ﺍﻟﺸﻲﺀ‬
‫ﺷﻴﺌﲔ‪ :‬ﺃﺣﺪﳘﺎ ﻋﻦ ﺟﺎﻧﺐ ﺍﻵﺧﺮ‪ .‬ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﺘﻤﺪﺩ ﺩﻭﻥ ﺫﻟﻚ ﲝﻴﺚ ﺗﻨﻄﺒﻖ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺷﺒﺢ ﻫﺬﻩ ﺍﳊﺪﻗﺔ ﻋﻠﻰ ﺑﻌﺾ‬
‫ﺷﺒﺢ ﺍﻷﺧﺮﻯ ﻓﲑﻯ ﺍﻟﺸﻲﺀ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﺣﻴﺚ ﻳﻨﻄﺒﻖ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺃﺣﺪ ﺍﻟﺸﺒ ﺤﲔ ﻋﻠﻰ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻵﺧﺮ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﺇﺣﺪﻯ ﺍﳊﺪﻗﺘﲔ ﻣﺮﺗﻔﻌﺔ‪ .‬ﻭﻟﻜﻦ ﳜﺘﻠﻒ ﻫﺎ ﻫﻨﺎ ﺑﺄﻥ ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ ﺗﻜﻮﻥ ﺭﺅﻳﺘﻬﺎ ﺻﺤﻴﺤﺔ ﺗﻜﻮﻥ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻻ ﺇﱃ ﻓﻮﻕ‬
‫ﻭﻻ ﺃﺳﻔﻞ ﻛﻤﺎ ﻛﺎﻧﺖ ﻫﻨﺎﻙ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ ﺗﺮﻯ ﻫﺎ ﻫﻨﺎ ﳐﺘﻠﻄﺔ ﻫﻲ ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ ﺑﲔ ﺍﳉﺎﻧﺒﲔ ﻛﻤﺎ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺑﲔ ﺍﻟﻔﻮﻕ ﻭﺍﻟﺴﻔﻞ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﻣﻴﻞ ﺇﺣﺪﻯ ﺍﳊﺪﻗﺘﲔ ﻟﻴﺲ ﻳﻠﺰﻣﻪ ﲤﺪﺩ ﻋﺼﺒﺘﻬﺎ ﻋﻨﺪ ﻣﻮﺿﻊ ﺍﻻﻟﺘﻘﺎﺀ‪ .‬ﻓﻬﺬﺍ ﻻ ﻳﻠﺰﻣﻪ ﺧﻠﻞ‬
‫ﺍﻟﺒﺼﺮ ﺑﻞ ﻳﻜﻮﻥ ﺍﳊﺎﻝ ﻛﻤﺎ ﻗﻠﻨﺎ ﺣﻴﺚ ﺍﺭﺗﻔﺎﻉ ﺇﺣﺪﻯ ﺍﳊﺪﻗﺘﲔ ﻻ ﻳﻠﺰﻣﻪ ﺍﺭﺗﻔﺎﻉ ﻋﺼﺒﺘﻬﺎ ﻋﻨﺪ ﻣﻮﺿﻊ ﺍﻟﺘﻘﺎﻃﻊ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﺤﻘﻴﻖ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺇﻥ ﺍﺭﺗﻔﺎﻉ ﺇﺣﺪﻯ ﺍﳊﺪﻗﺘﲔ ﻳﺒﻄﻞ ﻣﻌﻪ ﺍﺳﺘﻘﺎﻣﺔ ﻧﻔﻮﺫ ﺍﺠﻤﻟﺮﻯ ﺇﱃ ﺍﻟﺘﻘﺎﻃﻊ ﻭﻳﻌﺮﺽ ﻗﺒﻞ ﺍﳊﺪ ﺍﳌﺸﺘﺮﻙ‬
‫ﺣﺪ ﻻﻧﻜﺴﺎﺭ ﺍﻟﻌﺼﺒﺔ ﻓﻐﲑ ﻣﺴﻠﻢ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻻﻧﻜﺴﺎﺭ ﺇﳕﺎ ﻳﻠﺰﻡ ﻟﻮ ﻛﺎﻥ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺗﻠﻚ ﺍﻟﻌﺼﺒﺔ ﺍﻟﱵ ﺑﲔ ﺍﻟﻌﲔ‬
‫ﻭﻣﻮﺿﻊ ﺍﻻﻟﺘﻘﺎﺀ ﻻﺯﻣﹰﺎ ﻟﻮ ﺿﻌﻪ ﺩﺍﺋﻤﺎﹰ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻥ ﻣﺮﺑﻮﻃﹰﺎ ﺑﺎﻷﻋﻀﺎﺀ ﺍﺠﻤﻟﺎﻭﺭﺓ ﻓﻠﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺗﺸﺮﻳﺢ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﺯﻭﺍﺝ ﺍﻟﻌﺼﺐ ﺍﻟﺪﻣﺎﻏﻲ‪...‬‬
‫ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﻓﻤﻨﺸﺆﻩ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﰲ ﻋﻴﲏ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳌﺎﺋﻴﺔ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ‬
‫ﻳﻜﻮﻥ ﳏﻠﻬﺎ ﺭﻃﺒﹰﺎ ﻟﻴﺒﻘﻰ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺔ ﳏﻔﻮﻇﺎﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺰﺍﺝ ﺍﻟﻌﻴﻨﲔ ﻭﻣﺎ ﻳﺘﺼﻞ ﻬﺑﺎ ﺭﻃﺒﹰﺎ ﻓﻠﺬﻟﻚ‬
 ‫ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻀﻼﺕ ﺍﶈﺮﻛﺔ ﻟﻠﻌﻴﻨﲔ ﻣﺘﻜﻮﻧﺔ ﻣﻦ ﻋﺼﺐ ﺭﻃﺐ ﻟﲔ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺸﺆﻩ ﺑﺎﻟﻘﺮﺏ ﻣﻦ‬
‫ﻣﻨﺸﺄ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ‪ .‬ﻭﺫﻟﻚ ﻫﻮ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺧﺼﻮﺻﹰﺎ ﻭﻫﻮ ﻻ ﻳﺼﻠﺢ ﻟﺘﺤﺮﻳﻚ ﻏﲑ ﺍﻟﻌﻴﻨﲔ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻷﺟﻞ ﺇﻓﺮﺍﻁ‬
‫ﻟﻴﻨﻪ‪.‬‬

‫ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺸﺆﻩ ﻭﺭﺍﺀ ﻣﻨﺸﺄ ﺍﻷﻭﻝ ﻷﻥ ﺍﻷﻭﻝ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﺭﻃﻮﺑﺔ ﻣﻨﻪ‪ ،‬ﻷﻧﻪ ﻟﻠﺤﺲ‪ ،‬ﻭﻫﻮ ﻟﻠﺤﺮﻛﺔ‬
‫ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻨﺸﺄ ﰲ ﻃﺮﰲ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﻷﻥ ﺍﻟﻮﺳﻂ ﻣﺎ ﺑﲔ ﺟﺎﻧﱯ ﺍﻟﺪﻣﺎﻍ ﺃﻛﺜﺮ‬
‫ﺭﻃﻮﺑﺔ ﻓﻠﺬﻟﻚ ﻣﺎ ﺑﲔ ﻓﺮﺩﻱ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺃﻭ ﺳﻊ ﻛﺜﲑﹰﺍ ﳑﺎ ﺑﲔ ﻓﺮﺩﻱ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ‪ ،‬ﻭﳐﺮﺝ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻣﻦ ﺛﻘﺒﲔ ﰲ‬
‫ﻧﻘﺮﰐ ﺍﻟﻌﲔ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﳐﺮﺝ ﺍﻷﻭﻝ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﻋﻈﻢ ﺭﻗﻴﻖ‪ ،‬ﻭﺇﳕﺎ ﻳﻨﺼﺒﺎﻥ ﻋﻦ ﺧﺮﻭﺟﻬﻤﺎ ﻣﻦ ﺍﳉﻤﺠﻤﺔ ﺇﻻ ﻋﻨﺪ ﺃﻭ‬
‫ﻝ ﻣﻨﺸﺌﻬﻤﺎ ﻛﻤﺎ ﰲ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﳛﺘﺎﺝ ﺃﻥ ﻳﻠﺘﻘﻲ ﻓﺮﺍﺩﻩ ﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳉﻤﺠﻤﺔ ﻓﻴﺤﺘﺎﺝ‬
‫ﺃﻥ ﻳﺘﻘﺎﺭﺏ ﺃﺣﺪﳘﺎ ﺇﱃ ﺍﻵﺧﺮ ﻣﻦ ﺃﻭ ﻝ ﻣﻨﺸﺌﻬﻤﺎ‪ ،،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺇﳕﺎ ﺃﺧﺮﺝ ﻫﺬﺍ ﻣﻦ ﻧﻘﺮﺓ ﺍﻟﻌﲔ ﻷﻣﺮﻳﻦ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﺘﻔﺮﻕ ﰲ ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ ﺍﻟﱵ ﺗﻘﺮﺏ ﻣﻦ ﺍﻟﻌﲔ ﻟﺘﻜﻮﻥ ﻣﻨﻪ ﺍﻟﻌﻀﻼﺕ ﺍﶈﺮﻛﺔ ﳍﺎ ﺇﱃ ﲨﻴﻊ ﺗﻠﻚ‬
‫ﺍﳉﻮﺍﻧﺐ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺳﻂ ﻟﻴﻜﻮﻥ ﺗﻘﺴﻴﻤﻪ ﺇﱃ ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ ﻋﻠﻰ ﺍﻟﻌﺪﻝ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﻌﻀﻠﺔ ﺍﻟﱵ ﺧﻠﻒ ﺍﻟﻌﻴﻨﲔ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻗﺮﻳﺒﺔ ﺍﻟﺸﺒﻪ ﻣﻦ ﻣﺰﺍﺟﻬﺎ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻋﺼﺒﻬﺎ‬
‫ﺷﺪﻳﺪ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﳐﺮﺟﻪ ﻣﻦ ﻫﻨﺎﻙ ﺇﺫ ﻟﻮ ﺧﺮﺝ ﻣﻦ ﻣﻮ ﺿﻊ ﺁﺧﺮ ﻟﻜﺎﻥ ﻳﺘﺼﻠﺐ ﰲ ﻣﺴﺎﻓﺔ ﻧﻔﻮﺫ‬
‫ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺗﺸﺮﻳﺢ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﻓﻤﻨﺸﺆﻩ ﺍﳊﺪ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺮﺍﺑﻊ ﻓﻤﻨﺸﺆﻩ ﺧﻠﻒ ﺍﻟﺜﺎﻟﺚ ﻭﺃﻣﻴﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺃﻳﻀﹰﺎ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﻠﲔ ﻷﻥ ﺃﻛﺜﺮﻩ ﻷﺟﻞ ﺍﳊﺲ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﳊﺲ ﺍﻟﺬﻭﻕ ﻭﻫﻮ ﺇﳕﺎ‬
‫ﻳﻜﻮﻥ ﺑﻌﺼﺐ ﻇﺎﻫﺮ ﺍﻟﻠﲔ ﻷﻥ ﺇﺩﺭﺍﻙ ﺍﻟﺘﻔﺎﻭﺕ ﺑﲔ ﺍﻟﻄﻌﻮﻡ ﺇﳕﺎ ﻳﺘﻢ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻨﻔﻌﻞ ﺷﺪﻳﺪ ﺍﻟﻘﺒﻮﻝ ﺟﺪﹰﺍ ﻭﻟﻜﻦ ﻻ ﳚﺐ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻟﻴﻨﻪ ﻛﻠﲔ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﺑﻞ ﺩﻭﻧﻪ ﰲ ﺫﻟﻚ ﻓﻠﺬﻟﻚ ﺷﻌﺐ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﺍﻟﱵ ﰲ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﻣﺘﻮﺳﻄﺔ‬
‫ﺍﻟﻠﲔ ﺑﲔ ﻟﲔ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﻭﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ‪ .‬ﻭﺃﻣﺎ ﺑﻌﺪ ﺧﺮﻭﺟﻪ‪ ،‬ﻓﺎﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﻜﻮﻥ ﺃﻗﻞ ﻟﻴﻨﹰﺎ ﻣﻦ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ ﻟﺒﻌﺪ ﻣﺴﺎﻓﺔ‬
‫ﻣﺎ ﺑﲔ ﻣﻨﺸﺌﻪ ﻭﳐﺎﺭﺟﻪ ﻭﻟﺬﻟﻚ ﻓﻴﻤﺎ ﺃﻇﻦ ﺧﻠﻖ ﻣﻨﺸﺆﻩ ﺧﻠﻒ ﻣﻨﺸﺄ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﻭﻗﺪ ﻇﻦ ﺍﳌﺸﺮﺣﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﺃﻧﻪ ﻋﺼﺒﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻌﺘﻘﺪ ﻓﻴﻪ ﻣﻦ ﱂ ﻳﺴﺘﻘﺺ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺗﺄﻣﻞ ﺍﻻﺳﺘﻘﺼﺎﺀ ﻇﻬﺮ ﻟﻪ ﺷﻌﺐ ﻛﺜﲑﺓ ﰲ ﺩﺍﺧﻞ ﺍﻟﻘﺤﻒ ﻛﺎﻟﺸﻌﺮ ﻣﻮﺿﻮﻉ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﻣﻦ ﻏﲑ ﺗﻠﺒﺪ‪ .‬ﻭﻫﻮ ﺃﻭ ﹰﻻ‬
‫ﳜﺎﻟﻂ ﺍﻟﺰﻭﺝ ﺍﻟﺮﺍﺑﻊ ﻭﳜﺮﺝ ﻣﻌﻪ ﻣﻦ ﺍﻷﻡ ﺍﻟﻐﻠﻴﻈﺔ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺘﺸﻌﺐ ﺇﱃ ﺍﻟﺸﻌﺐ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻫﺬﻩ ﺍﻟﻌﺪﺓ‬
‫ﻣﻦ ﺍﻟﺸﻌﺐ ﻟﻴﺴﺖ ﳎﻤﻮﻉ ﺷﻌﺐ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺑﻞ ﻷﺣﺪ ﻓﺮﺩﻳﻪ‪ ،‬ﻭﻟﻠﻔﺮﺩ ﺍﻵﺧﺮ ﺷﻌﺐ ﻧﻈﲑﺓ ﳍﺎ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻓﻤﻨﺸﺆﻩ ﺍﳊﺪ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻣﺆﺧﺮ ﺍﻟﺪﻣﺎﻍ ﻣﻘﺴﻮﻡ ﰲ ﻃﻮﻟﻪ ﻭﻋﺮﺿﻪ‪ .‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻳﻨﻘﺴﻢ ﺇﱃ‬
‫ﻗﺴﻤﲔ ﳝﻴﻨﺎﹰ ﻭﴰﺎ ﹰﻻ ﻟﻚ ﺃﻥ ﺗﺴﻤﻴﻬﻤﺎ ﺟﺰﺃﻳﻦ ﻭﻟﻚ ﺃﻥ ﺗﺴﻤﻴﻬﻤﺎ ﺑﻄﻨﲔ‪ .‬ﻭﻗﺪ ﺟﻌﻞ ﺑﻴﻨﻬﻤﺎ ﺣﺎﺟﺰ‪ ،‬ﻭﻫﻮ ﺍﳊﺠﺎﺏ ﺍﻟﻘﺎﺳﻢ‬
‫ﻟﻠﺪﻣﺎﻍ‪ ،‬ﻭﺗﻨﻘﺴﻢ ﺃﻳﻀﹰﺎ ﻣﺎ ﺑﲔ ﺃﻭ ﻟﻪ ﻭﺁﺧﺮﻩ ﺇﱃ ﺃﺟﺰﺍﺀ ﻭﺇﱃ ﺑﻄﻮﻥ‪ .‬ﺃﻣﺎ ﺍﻷﺟﺰﺍﺀ ﻓﺠﺰﺁﻥ ﺃﺣﺪﳘﺎ ﻣﻦ ﻗﺪﺍﻡ ﻭﺍﻵﺧﺮ ﻣﻦ‬
‫ﺧﻠﻒ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻬﻧﻤﺎ ﻛﺎﳌﺘﺴﺎﻭﻳﲔ ﰲ ﺍﳌﺴﺎﺣﺔ ﻟﺴﺖ ﺃﻋﲏ ﻣﺴﺎﺣﺔ ﺍﻟﻄﻮﻝ ﺑﻞ ﻣﺴﺎﺣﺔ ﲨﻴﻊ ﺍﳉﺮﻡ ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﳌﻘﺪﻡ‬
‫ﲜﻤﻠﺘﻪ ﻣﺴﺎﻭﻳﹰﺎ ﻟﻠﻤﺆﺧﺮ ﲜﻤﻠﺘﻪ ﺇﺫ ﻻ ﻣﻮﺟﺐ ﻟﺰﻳﺎﺩﺓ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ .‬ﻭﳌﺎ ﻛﻦ ﺍﳌﺆﺧﺮ ﺃﺩﻕ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳌﻘﺪﻡ ﻭﺟﺐ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺰﺀ ﺍﳌﺆﺧﺮ ﺃﻃﻮﻝ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳌﻘﺪﻡ ﺣﱴ ﻳﻜﻮﻥ ﻃﻮﻟﻪ ﻛﺎﻟﻀﻌﻒ ﻣﻦ ﻃﻮﻝ ﺍﳌﻘﺪﻡ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻷﻋﺼﺎﺏ‬
‫ﺍﻟﺴﺒﻌﺔ ﺁﺧﺬﺓ ﰲ ﻃﻮﻝ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺑﻌﺎﺩ ﺍﻟﱵ ﺑﻴﻨﻬﺎ ﰲ ﻃﻮﻝ ﺍﻟﺪﻣﺎﻍ ﻣﺘﺴﺎﻭﻳﺔ ﺇﺫ ﻻ ﻣﻮﺟﺐ ﻟﻠﺘﻔﺎﻭﺕ‬
 ‫ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺣﺼﺔ ﺍﳉﺰﺀ ﺍﳌﻘﺪﻡ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺃﻗﻞ ﻭﻛﺎﻟﻨﺼﻒ ﻣﻦ ﺣﺼﺔ ﺍﳌﺆﺧﺮ ﻓﻠﺬﻟﻚ ﺻﺎﺭ ﰲ ﺍﳉﺰﺀ ﺍﳌﻘﺪﻡ ﺯﻭﺟﺎﻥ‬
‫ﻭﰲ ﺍﳌﺆﺧﺮ ﺃﺭﺑﻌﺔ‪ .‬ﻭﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﳊﺪ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻬﻤﺎ ﻭﺍﻧﻔﺼﺎﻝ ﺍﳉﺰﺀ ﺍﳌﻘﺪﻡ ﻋﻦ ﺍﳌﺆﺧﺮ ﻫﻮ ﺑﺎﻧﺪﺭﺍﺝ ﺍﳊﺠﺎﺏ‬
‫ﺑﻴﻨﻬﻤﺎ ﻓﻘﻂ‪ ،‬ﻭﺃﻣﺎ ﺍﻧﻘﺴﺎﻣﻪ ﺑﺎﻟﺒﻄﻮﻥ ﻓﺈﻥ ﺍﻟﺪﻣﺎﻍ ﻳﻨﻘﺴﻢ ﺇﱃ ﺑﻄﻮﻥ ﺛﻼ ﺛﺔ ﻭﻫﻲ ﺍﻟﺘﺠﺎﻭﻳﻒ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺡ ﻭﻓﻴﻬﺎ‬
‫ﻳﺘﻌﺪﻝ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺒﻄﻮﻥ ﳐﺘﻠﻔﺔ ﰲ ﺍﳌﻘﺪﺍﺭ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻣﻨﻬﺎ ﻷﺟﻞ ﺍﳊﺲ ﺍﳌﺸﺘﺮﻙ‪ ،‬ﻭﺍﳋﻴﺎﻝ‪ ،‬ﻭﺇﳕﺎ ﻳﺪﺭﻙ‬
‫ﺍﶈﺴﻮﺱ ﻭﳛﻔﻆ ﺑﺄﻥ ﻳﺘﺸﻨﺞ ﻣﺜﺎﻟﻪ ﰲ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﻟﻪ ﻣﻘﺪﺍﺭ ﻭﻣﺴﺎﺣﺔ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ‬
‫ﺍﻟﺒﻄﻦ ﻋﻈﻴﻤﹰﺎ ﺟﺪﹰﺍ ﻟﻴﺘﺴﻊ ﳌﻘﺎﺩﻳﺮ ﺃﺷﺒﺎﺡ ﺍﶈﺴﻮﺳﺎﺕ ﻭﺃﻣﺎ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻓﻸﺟﻞ ﺣﻔﻆ ﺍﳌﻌﺎﱐ ﻭﻫﻲ ﳑﺎ ﻻ ﻣﻘﺪﺍﺭ ﻟﻪ ﺣﱴ‬
‫ﳛﻮﺝ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﺎﳍﺎ ﰲ ﻣﻘﺪﺍﺭ ﻭﻣﺴﺎﺣﺔ ﻓﻠﺬﻟﻚ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﺻﻐﲑﹰﺍ ﺟﺪﺍﹰ‪ ،‬ﻭﺃﺻﻐﺮ ﻣﻦ ﻧﺼﻒ ﺍﳌﻘﺪﻡ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺒﻄﻦ ﺍﻟﻮﺳﻂ ﻓﺈﻧﻪ ﻹﺩﺭﺍﻙ ﺍﳌﻌﺎﱐ ﺑﺎﻟﻮﻫﻢ ﻓﻠﺬﻟﻚ ﺧﻠﻖ ﺃﻳﻀﹰﺎ ﺻﻐﲑﺍﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﻜﻮﻥ ﺍﻷﻋﺼﺎﺏ ﺍﻟﱵ ﰲ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ‬
‫ﻛﺒﲑﺓ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﱵ ﰲ ﺍﻟﺒﻄﻨﲔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﻣﻨﺎﻓﺎﺓ ﺑﲔ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻫﺎ ﻫﻨﺎ ﻭﺑﲔ ﻛﻼﻣﻪ ﰲ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻛﺘﺐ ﺍﻟﻘﺎﻧﻮﻥ ﺇﺫ ﻗﺎﻝ ﻫﻨﺎﻙ‪ :‬ﻭﺇﳕﺎ ﻟﲔ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻷﻥ ﺃﻛﺜﺮ ﻋﺼﺐ ﺍﳊﺲ ﻭﺧﺼﻮﺻﹰﺎ ﺍﻟﺬﻱ ﻟﻠﺒﺼﺮ‬
‫ﻭﺍﻟﺴﻤﻊ ﻳﻨﺒﺚ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﻳﺪ ﻫﻨﺎﻙ ﺑﺎﳌﻘﺪﻡ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ‪ ،‬ﻻ ﺍﳉﺰﺀ ﺍﳌﻘﺪﻡ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻛﻼﻣﻪ ﻫﻨﺎﻙ ﺇﳕﺎ ﻛﺎﻥ ﺃﻭ ﹰﻻ ﰲ‬
‫ﺍﻷﺟﺰﺍﺀ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﰒ ﺗﻔﺎﺭﻗﻪ ﻭﺗﺘﺸﻌﺐ ﺃﺭﺑﻊ ﺷﻌﺐ ﻳﺮﻳﺪ ﺃﻥ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻳﺘﺸﻌﺐ ﻫﺬﻩ ﺍﻟﺸﻌﺐ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﳐﺮﺝ‬
‫ﻛﻞ ﺷﻌﺒﺔ ﻣﻦ ﺍﳌﻮﺿﻊ ﺍﻷﻗﺮﺏ ﺇﱃ ﻣﻮﺍﺿﻊ ﺗﻔﺮﻗﻬﺎ ﻭﺍﻧﺒﺜﺎﺛﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺷﻌﺒﻪ ﺗﻄﻠﻊ ﰲ ﺍﻟﺜﻘﺐ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ‪ .‬ﺳﺒﺐ ﺫﻟﻚ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﻌﺒﺔ ﻟﻮ ﺃﺧﺮﺟﺖ ﻣﻦ ﻏﲑ ﻫﺬﺍ‬
‫ﺍﳌﻮﺿﻊ ﻓﺈﻣﺎ ﻣﻦ ﺛﻘﺐ ﻣﺴﺘﻘﻞ ﻓﺘﻜﺜﺮ ﺛﻘﻮﺏ ﺍﻟﻘﺤﻒ ﻭﻳﺰﺩﺍﺩ ﺿﻌﻔﹰﺎ ﺃﻭ ﻣﻦ ﺛﻘﺐ ﻣﺸﺘﺮﻙ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻏﲑﻫﺎ ﻓﻴﺘﻌﲔ ﳍﺎ ﻫﺬﻩ‬
‫ﺍﻟﺜﻘﺒﺔ ﻷﻥ ﻣﺎ ﺳﻮﺍﻫﺎ ﳑﺎ ﻫﻮ ﺧﺎﺭﺝ ﻋﻦ ﻧﻘﺮﺓ ﺍﻟﻌﲔ ﺑﻌﻴﺪ ﻋﻦ ﻣﻮﺍﺿﻊ ﺍﻧﺒﺜﺎﺙ ﻫﺬﻩ ﺍﻟﺸﻌﺒﺔ ﻭﺍﻟﱵ ﻣﻊ ﻫﺬﻩ ﻓﻘﺮﺓ ﺍﻟﻌﲔ ﻭﻫﻲ‬
‫ﳐﺮﺝ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﻻ ﳝﻜﻦ ﺃﻥ ﳜﺮﺝ ﻓﻴﻬﺎ ﻣﻊ ﺫﻟﻚ ﺍﻟﺰﻭﺝ ﻏﲑﻩ ﻟﺌﻼ ﻳﻀﻌﻔﻪ ﻓﻴﻔﺴﺪ ﲡﻮﻳﻔﻪ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﻓﻘﺪﺍﻥ‬
‫ﺍﻹﺑﺼﺎﺭ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺷﺪﻳﺪ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻼﻧﻀﻐﺎﻁ ﻟﺰﻳﺎﺩﺓ ﲡﻮﻳﻔﻪ ﻭﻟﻔﺮﻁ ﻟﻴﻨﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳﺄﰐ ﺍﻟﻠﺴﺎﻥ ﺃﺩﻕ ﻣﻦ ﻋﺼﺐ ﺍ ﻟﻌﲔ ﻷﻥ ﺻﻼﺑﺔ ﻫﺬﺍ ﻭﻟﲔ ﺫﺍﻙ ﻳﻌﺎﺩﻝ ﻏﻠﻆ ﺫﻟﻚ ﻭﺩﻗﺔ ﻫﺬﺍ‪.‬‬
‫ﻗﺪ ﻗﻠﻨﺎﻩ‪ :‬ﺇﻥ ﺳﺒﺐ ﻏﻠﻆ ﻋﺼﺐ ﺍﻟﻌﲔ ﻟﻴﺲ ﻹﻓﺮﺍﻁ ﻟﻴﻨﻪ ﺑﻞ ﻟﻴﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﲡﻮﻳﻔﻪ ﻛﺒﲑﹰﺍ ﻇﺎﻫﺮﺍﹰ‪ ،‬ﻭﳌﺎ ﱂ ﳛﺘﺞ ﺇﱃ‬
‫ﺫﻟﻚ ﻫﺎ ﻫﻨﺎ ﻻ ﺟﺮﻡ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﺩﻗﻴﻘﹰﺎ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺗﺸﺮﻳﺢ ﺍﻟﺰﻭﺝ ﺍﻟﺮﺍﺑﻊ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺮﺍﺑﻊ ﻓﻤﻨﺸﺆﻩ‪ ...‬ﺇﱃ ﺁﺧﺮ‬
‫ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ ﻇﺎﻫﺮﺓ ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ ﺗﺸﺮﻳﺢ ﺍﻟﺰﻭﺝ ﺍﳋﺎﻣﺲ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﳋﺎﻣﺲ ﻓﻜﻞ ﻓﺮﺩ ﻳﻨﺸﻖ‬
‫ﺑﻨﺼﻔﲔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﻳﻨﺸﻖ ﺑﻨﺼﻔﲔ‪ .‬ﻗﺪ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺃﻥ ﺍﻟﻌﺼﺒﺘﲔ ﻻ ﲣﺮﺟﺎﻥ ﻣﻦ ﳐﺮﺝ ﻭﺍﺣﺪ ﻟﻜﻦ ﻟﻜﻞ‬
‫ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﳐﺮﺝ ﺇﱃ ﺟﺎﻧﺐ ﺍﻷﺧﺮﻯ ﻭﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺗﻨﺸﺄ ﻣﻦ ﺃﺻﻞ ﻏﲑ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺗﻨﺸﺄ ﻣﻨﻪ ﺍﻷﺧﺮﻯ ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﻳﻜﻦ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﻭﺍﺣﺪﹰﺍ ﰒ ﻳﻨﺸﻖ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﻛﻞ ﺯﻭﺝ ﻣﻨﻪ ﻳﻌﺘﻤﺪ ﺇﱃ ﺍﻟﻐﺸﺎﺀ ﺍﳌﺴﺘﺒﻄﻦ ﻟﻠﺼﻤﺎﺥ ﻳﺮﻳﺪ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﻛﻞ ﻓﺮﺩ ﻣﻦ‬
‫ﻓﺮﺩﻱ ﺍﻟﺰﻭﺝ ﺍﳋﺎﻣﺲ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ ﻣﻦ ﻛﻞ ﺯﻭﺝ ﻷﻥ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﻫﺬﻳﻦ ﺯﻭﺝ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﺃﻭ ﹰﻻ ﻭﻳﺮﻳﺪ ﺑﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻻ‬
‫ﻣﺎ ﻫﻮ ﺃﻭﱃ ﰲ ﺍﳋﺮﻭﺝ ﺃﻭ ﺍﻟﻈﻬﻮﺭ ﻭﳓﻮ ﺫﻟﻚ ﺑﻞ ﻣﺎ ﻫﻮ ﺃﻭﱃ ﰲ ﺍﻟﻜﻼﻡ ﻓﻴﻪ‪ ،‬ﻭﻳﺮﻳﺪ ﺑﻜﻮﻧﻪ ﻳﻌﻤﺪ ﺇﱃ ﺍﻟﻐﺸﺎﺀ ﺃ ﻧﻪ ﻳﺬﻫﺐ‬
 ‫ﺇﱃ ﻫﻨﺎﻙ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻐﺸﺎﺀ ﻣﻨﻪ ﻭﻣﻦ ﺍﳉﺰﺀ ﻣﻦ ﺍﻷﻡ ﺍﻟﻐﻠﻴﻈﺔ ﺍﻟﺬﻱ ﻳﺼﺤﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﻌﺼﺐ ﻭﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﻋﺼﺐ ﺍﻟﺴﻤﻊ‪ ،‬ﻳﺪﺧﻞ ﺇﱃ ﺛﻘﺐ ﺍﻟﺴﻤﻊ ﻣﻦ ﻗﺪﺍﻡ ﻭﻣﻌﻪ ﺟﺰﺀ ﻣﻦ ﺍﻷﻡ ﺍﻟﻐﻠﻴﻈﺔ‪ ،‬ﻓﻴﻌﺮﺿﺎﻥ ﻣﻌﹰﺎ ﻭﻳﻐﺸﻴﺎﻥ‬
‫ﺍﻟﺼﻤﺎﺥ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻨﺒﺘﻪ ﺑﺎﳊﻘﻴﻘﺔ ﻣﻦ ﺍﳉﺰﺀ ﺍﳌﺆﺧﺮ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻳﺮﻳﺪ ﺍﳉﺰﺀ ﺍﳌﺆﺧﺮ ﻻ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﺑﻞ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ‬
‫ﻳﻨﻔﺼﻞ ﻋﻦ ﺍﳌﻘﺪﻡ ﺑﺎﻧﺪﺭﺍﺝ ﺍﳊﺠﺎﺏ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﺰﺀ ﻳﻘﻊ ﰲ ﺑﻌﻀﻪ ﻣﺆﺧﺮ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ‪ ،‬ﻭﻣﻨﻪ ﻳﻨﺒﺖ ﻫﺬﺍ ﺍﻟﺰﻭﺝ‬
‫ﻓﻠﺬﻟﻚ ﻻ ﻣﻨﺎﻓﺎﺓ ﻛﻤﺎ ﻗﻠﻨﺎ ﺃﻭ ﹰﻻ ﺑﲔ ﻗﻮﻟﻪ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻭﻗﻮﻟﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻥ ﻋﺼﺒﺔ ﺍﻟﺴﻤﻊ ﺗﻨﺒﺖ ﻣﻦ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ‪،‬‬
‫ﺇﺫ ﻳﺮﻳﺪ ﻫﻨﺎﻙ ﺑﺎﳌﻘﺪﻡ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻭﺫﻟﻚ ﺍﻟﺒﻄﻦ ﻳﻘﻊ ﺁﺧﺮﻩ ﰲ ﺍﳉﺰﺀ ﺍﳌﺆﺧﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﻮ ﺍﻟﺜﻘﺐ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺍﻷﻋﻮﺭ ﻭﺍﻷﻋﻤﻰ ﻟﺸﺪﺓ ﺍﻟﺘﻮﺍﺋﻪ ﻭﺗﻌﺮﻳﺞ ﻣﺴﻠﻜﻪ‪ .‬ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺸﺎﻬﺑﺔ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﺜﻘﺐ ﻳﺸﺒﻪ ﺍﻷﻋﻤﻰ ﻣﻦ ﺟﻬﺔ ﺃﻧﻪ ﻻ ﻳﺴﻠﻚ ﻃﺮﻳﻘﻪ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺑﻞ ﳝﻴﻞ ﳝﻴﻨﹰﺎ ﻭﴰﺎ ﹰﻻ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻫﺎ ﻫﻨﺎ ﻣﺴﺄﻟﺘﲔ‪ :‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺧﻠﻘﺔ ﺍﻟﺬﻭﻕ ﺃﻱ ﺣﺲ ﺍﻟﺬﻭﻕ ﰲ ﺍﻟﻌﺼﺒﺔ ﺃﻱ ﺍﻟﺸﻌﺒﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻣﻦ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﺧﻠﻖ ﺣﺲ ﺍﻟﺴﻤﻊ ﰲ ﺍﻟﺰﻭﺝ ﺍﳋﺎﻣﺲ؟ ﻭﺃﺟﺎﺏ‪ :‬ﺑﺄﻥ ﺁﻟﺔ ﺍﻟﺴﻤﻊ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻣﻜﺸﻮﻓﺔ‪ ،‬ﻭﺁﻟﺔ‬
‫ﺍﻟﺬﻭﻕ ﳐﺒﺄﺓ ﻭﺑﻴﺎﻥ ﻫﺬﺍ ﺃﻥ ﺍﻟﺴﻤﻊ ﺇﳕﺎ ﻳﺘﻢ ﺑﺄﻥ ﻳﺼﻞ ﺇﱃ ﺍﻟﺼﻤﺎﺥ ﺑﺘﻤﻮﺝ ﺍﳍﻮﺍﺀ ﺍﳊﺎﻣﻞ ﻟﻠﺼﻮﺕ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺄﻥ‬
‫ﻳﻜﻮﻥ ﻟﻠﻬﻮﺍﺀ ﻣﺪﺧﻞ ﺇﱃ ﻫﻨﺎﻙ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻣﻔﺘﻮﺣﹰﺎ ﺩﺍﺋﻤﹰﺎ ﻟﻴﻜﻮﻥ ﻟﻺﻧﺴﺎﻥ ﺇﺩﺭﺍﻙ ﺍﻷﺻﻮﺍﺕ ﰲ ﺃﻱ‬
‫ﻭﻗﺖ ﺣﺪﺛﺖ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻭﻕ ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﺪﺭﻙ ﺑﺄﻥ ﻳﻨﺤﻞ ﻣﻦ ﺍﳉﺴﻢ ﺍﳊﺎﻣﻞ ﻟﻠﻄﻌﻢ ﺃﺟﺰﺍﺀ ﲣﺎ ﻟﻂ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﻌﺬﺑﺔ ﺍﻟﱵ ﰲ ﺍﻟﻔﻢ ﻭﻳﻨﻔﺬ ﻣﻌﻬﺎ‬
‫ﺇﱃ ﺍﻟﻌﺼﺐ ﺍﻟﺬﻱ ﻓﻴﻪ ﻓﺘﺪﺭﻙ ﻛﻴﻔﻴﺔ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ‪ .‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻭﺿﻊ ﺍﻟﻠﺴﺎﻥ ﰲ ﺍﻟﻔﻢ ﻭﻣﻦ ﻻ ﳛﺘﺎﺝ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺩﺍﺋﻤﺎﹰ ﺑﻞ ﺇﳕﺎ ﲢﺘﺎﺝ ﺇﱃ ﻓﺘﺤﺔ ﻹﺩﺭﺍﻙ ﺍﻟﻄﻌﻢ ﺇﺫﺍ ﺃﺭﻳﺪ ﺇﺩﺧﺎﻝ ﺍﳌﻄﻌﻮﻡ ﰲ ﺍﻟﻔﻢ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﻟﺔ ﳏﺮﺯﺓ‬
‫ﻣﻮﻗﺎﺓ ﺑﺎﻟﻔﻢ‪ ،‬ﻭﺁﻟﺔ ﺍﻟﺴﻤﻊ ﻟﻴﺴﺖ ﻛﺬﻟﻚ ﻭﺫﻟﻚ ﻣﻮﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺁﻟﺔ ﺍﻟﺴﻤﻊ ﺃﺻﻠﺐ ﻟﺘﻜﻮﻥ ﻋﻦ ﻗﺒﻮﻝ ﺍﻵﻓﺎﺕ ﺃﺑﻌﺪ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻭﻫﺎ ﻫﻨﺎ ﺃﻳﻀﹰﺎ ﺳﺒﺐ ﺁﺧﺮ ﻭﻫﻮ ﺃﻥ ﺇﺩﺭﺍﻙ ﺍﻟﺼﻮﺕ ﺇﳕﺎ ﻳﺘﻢ ﺑﺎﻧﻔﻌﺎﻝ ﺍﻟﻌﺼﺐ ﻋﻦ ﲤﻮﺝ ﺍﳍﻮﺍﺀ ﺍﻟﺮﺍﻛﺪ ﰲ ﺍﻷﺫﻥ‬
‫ﺗﺒﻌﹰﺎ ﻟﺘﻤﻮﺝ ﺍﳍﻮﺍﺀ ﺍﳊﺎﻣﻞ ﻟﻠﺼﻮﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻤﻮﺝ ﻻ ﳜﻠﻮ ﻣﻦ ﻗﺮﻉ ﻓﻠﻮ ﻛﺎﻥ ﻋﺼﺒﻪ ﻟﻴﻨﺎﹰ ﺟﺪﹰﺍ ﻟﺘﻀﺮﺭ ﺑﺬﻟﻚ ﻭﺑﻜﻴﻔﻴﺔ‬
‫ﺫﻟﻚ ﺍﳍﻮﺍﺀ ﰲ ﺣﺮﻩ ﻭﺑﺮﺩﻩ ﻭﻻ ﻛﺬﻟﻚ ﺇﺩﺭﺍﻙ ﻟﻄﻌﻢ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺍﻻﻛﺘﻔﺎﺀ ﰲ ﻋﻀﻼﺕ ﺍﻟﻌﲔ ﺑﻌﻀﻠﺔ ﻭﺍﺣﺪﺓ ﻭﱂ ﻳﻔﻌﻞ ﺫﻟﻚ ﰲ ﻋﻀﻞ ﺍﻟﺼﺪﻏﲔ ﺑﻞ ﺟﻌﻞ ﻣﻦ‬
‫ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﻭﺍﳋﺎﻣﺲ ﻣﻦ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ؟ ﻭﺃﺟﺎﺏ‪ :‬ﺑﺄﻥ ﻋﺼﺐ ﻋﻀﻼﺕ ﺍﻟﻌﲔ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﳐﺮﺟﻪ ﻣﻦ ﻧﻘﺮﺓ ﺍﻟﻌﲔ ﻭﻫﺬﻩ ﺍﻟﻨﻘﺮﺓ ﻓﻴﻬﺎ ﺛﻘﺐ ﻭﺍﺳﻊ ﻷﺟﻞ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ‪ .‬ﻓﻠﻮ ﺟﻌﻞ ﻓﻴﻬﺎ ﺛﻘﻮﺏ ﻛﺜﲑﺓ ﻻﺷﺘﺪ ﺿﻌﻔﻬﺎ‬
‫ﻭﻻ ﻛﺬﻟﻚ ﻋﻀﻞ ﺍﻟﺼﺪﻏﲔ ﻓﺈﻥ ﳐﺮﺝ ﻋﺼﺒﻬﺎ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﳊﺠﺮﻱ ﻭﻫﻮ ﳑﺎ ﳛﺘﻤﻞ ﺛﻘﻮﺑﹰﺎ ﻛﺜﲑﺓ ﻟﺼﻼﺑﺘﻪ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻋﺼﺐ ﻋﻀﻼﺕ ﺍﻟﻌﲔ ﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻨﻘﺮﺓ ﻷﻧﻪ ﻋﺼﺐ ﻭﺍﺣﺪ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺪ‬
‫ﺧﺮﻭﺟﻪ ﺇﱃ ﲨﻴﻊ ﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﻣﺘﻘﺎﺭﺑﹰﺎ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﻨﻘﺮﺓ‪ .‬ﺃﻣﺎ ﻟﻮ ﻛﺎﻥ ﺃﻋﺼﺎﺑﹰﺎ ﻛﺜﲑﺓ ﻟﻜﺎﻥ‬
‫ﳐﺮﺝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻀﻠﺔ ﺍﻟﱵ ﻳﺄﰐ ﺇﻟﻴﻬﺎ ﻓﻼ ﻳﻜﻮﻥ ﰲ ﺍﻟﻨﻘﺮﺓ ﺛﻘﻮﺏ ﻛﺜﲑﺓ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ‬
‫ﺍﻟﻌﻈﻢ ﺍﳊﺠﺮﻱ ﻛﻤﺎ ﺍﺣﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺛﻘﻮﺏ ﻛﺜﲑﺓ ﻛﺬﻟﻚ ﻫﻮ ﺃﻳﻀﹰﺎ ﳏﺘﻤﻞ ﻻﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺛﻘﺐ ﻭﺍﺳﻊ ﻓﻴﻪ ﳜﺮﺝ‬
‫ﻣﻨﻪ ﻋﺼﺐ ﻭﺍﺣﺪ ﻳﻜﻔﻲ ﻋﻀﻼﺕ ﺍﻟﺼﺪﻍ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ ﺗﺸﺮﻳﺢ ﺍﻟﺰﻭﺝ ﺍﻟﺴﺎﺩﺱ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺴﺎﺩﺱ ﻓﺈﻧﻪ ﻳﻨﺒﺖ‪ ...‬ﺇﱃ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺴﺎﺑﻊ ﻓﻤﻨﺸﺆﻩ ﻣﻦ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬
 ‫ﻗﺪ ﺍﺗﻔﻖ ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺯﻭﺍﺝ ﺍﻟﱵ ﻣﻦ ﺍﳉﺰﺀ ﺍﳌﺆﺧﺮ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻋﻠﻰ ﺍﻟﻨﺴﺒﺔ ﺍﻟﱵ ﻣﻦ ﺍﳉﺰﺀ ﺍﳌﻘﺪﻡ ﻣﻨﻪ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺗﻠﻚ‬
‫ﺍﻷﺟﺰﺍﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﱃ ﻣﻨﻬﺎ ﻗﺼﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﻃﻮﻳﻞ ﺟﺪﹰﺍ ﻭﺍﻟﺜﺎﱐ ﻛﺎﳌﺘﻮﺳﻂ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﻄﻮﻝ ﻛﺬﻟﻚ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ‬
‫ﺍﻷﻭﻝ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﺭﺍ ﺑﻊ ﺍﻷﺯﻭﺍﺝ ﺍﻟﺪﻣﺎﻏﻴﺔ ﻗﺼﲑ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻟﺜﺎﻟﺚ ﻃﻮﻳﻞ ﺟﺪﺍﹰ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻛﺎﳌﺘﻮﺳﻂ‬
‫ﺑﻴﻨﻬﻤﺎ ﻭﺫﻟﻚ ﻟﺘﻜﻮﻥ ﻗﺴﻤﺔ ﺍﻟﻌﺼﺐ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﰲ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﳚﺐ ﻓﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﰲ‬
‫ﺍﻟﻄﻮﻝ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ‪ .‬ﻷﻥ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﺇﳕﺎ ﻳﺄﰐ ﺍﻟﻌﻴﻨﲔ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻃﻮ ﹰﻻ ﳑﺎ ﻋﻠﻴﻪ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﺄﰐ ﺍﻷﺣﺸﺎﺀ‬
‫ﺍﻟﺒﺎﻃﻨﺔ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻃﻮﻟﻪ ﻛﺒﲑﹰﺍ ﺟﺪﹰﺍ‪ .‬ﻭﺍﻟﺜﺎﱐ ﻳﺄﰐ ﻋﻀﻼﺕ ﺍﻟﻌﻴﻨﲔ ﻭﻻ ﻳﺼﻠﺢ ﻟﻐﲑﻫﺎ‪ .‬ﻭﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﺃﺑﻌﺪ‬
‫ﻣﻜﺎﻧﹰﺎ ﻣﻦ ﺍﻟﻌﻴﻨﲔ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻃﻮﻝ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻗﺼﺮ ﻣﻦ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺃﺯﻭﺍﺝ‬
‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻛﺬﻟﻚ ﺇﺫ ﻻ ﺳﺒﺐ ﻳﻮﺟﺐ ﺍﺧﺘﻼﻑ ﺣﺎﻝ ﺍﳉﺰﺃﻳﻦ ﻟﻜﻮﻬﻧﻤﺎ ﳜﺘﻠﻔﺎﻥ ﰲ ﺷﻲﺀ ﻭﺫﻟﻚ ﻷﻥ ﺃﺯﻭﺍﺝ ﺍﳉﺰﺀ‬
‫ﺍﳌﺆﺧﺮ ﺃﻃﻮﻝ ﻭﺗﺪﺍﺭﻙ ﺫﻟﻚ ﺃﻥ ﺟﻌﻠﺖ ﺃﺩﻕ ﻣﻦ ﺃﺯﻭﺍﺝ ﺍﳉﺰﺀ ﺍﳌﻘﺪﻡ ﻓﺘﻜﻮﻥ ﺃﺯﻭﺍﺝ ﺍﳉﺰﺃﻳﻦ ﻛﺎﳌﺘﻜﺎﻓﺌﺔ‪.‬‬
‫ﻼ ﺑﺎﳋﺎﻣﺲ ﻣﺸﺪﻭﺩﹰﺍ ﻣﻌﻪ ﺑﺄﻏﺸﻴﺔ ﻭﺃﺭﺑﻄﺔ‪ ،‬ﺇﱐ ﺇﱃ ﺍﻵﻥ ﻻ ﺃﻋﺮﻑ ﳍﺬﺍ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﺭﺗﺒﺎﻁ ﺣﻜﻤﺔ‪ ،‬ﺑﻞ ﻭﻻ‬ ‫ﻗﻮﻟﻪ‪ :‬ﻣﺘﺼ ﹰ‬
‫ﺃﲢﻘﻖ ﺻﺤﺘﻪ ﻓﺈﻥ ﻣﻨﺸﺄ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺧﻠﻒ ﻣﻨﺸﺄ ﺍﳋﺎﻣﺲ ﻭﳐﺮﺟﻪ ﺧﻠﻒ ﳐﺎﺭﺟﻪ ﻓﻠﻢ ﻳﺘﻘﺪﻡ ﺣﱴ ﻳﺮﺗﺒﻂ ﺑﺎﳋﺎﻣﺲ ﰒ‬
‫ﻳﺘﺄﺧﺮ ﻟﻴﺨﺮﺝ؟ ﻭﻟﻴﺲ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻥ ﻳﻌﺘﻀﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﺑﺎﻵﺧﺮ ﻭﻳﻘﻮﻯ ﺑﻪ‪ ،‬ﻷﻧﺎ‬
‫ﻧﻘﻮﻝ‪ :‬ﻟﻮ ﺍﺣﺘﻴﺞ ﰲ ﻫﺬﻳﻦ ﺍﻟﺰﻭﺟﲔ ﺇﱃ ﺫﻟﻚ ﻟﻜﺎﻧﺖ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﰲ ﺍﻷﺯﻭﺍﺝ ﺍﻷﻭﱃ ﺃﻭﱃ ﻷﻬﻧﺎ ﺃﺿﻌﻒ ﻷﺟﻞ ﻟﻴﻨﻬﺎ‪،‬‬
‫ﻭﳜﺮﺝ ﻣﻦ ﺍﻟﺜﻘﺐ ﺍﻟﺬﻱ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻓﺮﺩﻱ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻳﻨﻘﺴﻢ ﰲ ﺩﺍﺧﻞ ﺍﻟﻘﺤﻒ ﺇﱃ ﺛﻼﺛﺔ‬
‫ﺃﻗﺴﺎﻡ ﻭﳜﺮﺝ ﺍﻟﺜﻼﺛﺔ ﲨﻠﺔ ﻣﻦ ﺛﻘﺐ ﰲ ﻃﺮﻑ ﺍﻟﻀﻠﻊ ﺍﻟﻼﻣﻲ ﻣﻦ ﺃﺳﻔﻞ ﻭﺫﻟﻚ ﻻﻥ ﺛﻘﺐ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻣﻨﻪ ﺍﻟﻔﺮﺩ ﺍﻷﳝﻦ‬
‫ﻭﺛﻘﺐ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﳜﺮﺝ ﻣﻨﻪ ﺍﻟﻔﺮﺩ ﺍﻷﻳﺴﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻟﻴﻌﺎﺿﺪ ﺍﻟﺰﻭﺝ ﺍﻟﺴﺎﺑﻊ ﻋﻠﻰ ﲢﺮﻳﻜﻬﺎ‪ .‬ﺇﻥ ﺍﻟﻌﻤﺪﺓ ﰲ ﲢﺮﻳﻚ ﻋﻀﻞ ﺍﳊﻠﻖ ﻭﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺍﻟﺴﺎﺑﻊ ﺇﺫ ﺍﻵﰐ‬
‫ﺇﻟﻴﻪ ﺫﻟﻚ ﻋﺼﺐ ﻋﻈﻴﻢ ﻭﺍﻵﰐ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺩﻗﻴﻖ ﺟﺪﺍﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﺟﻌﻠﻪ ﻣﻌﺎﺿﺪﹰﺍ ﻟﻠﺰﻭﺝ ﺍﻟﺴﺎﺑﻊ ﰲ ﺍﻟﺘﺤﺮﻳﻚ ﻻ‬
‫ﻼ ﻓﻴﻪ‪.‬‬
‫ﺃﺻ ﹰ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﺗﺖ ﺍﻟﻌﻀﻞ ﺍﻟﻌﺮﻳﻀﺔ ﺍﳊﻨﺠﺮﻳﺔ ﺍﻟﱵ ﺭﺅﻭﺳﻬﺎ ﺇﱃ ﻓﻮﻕ ﻳﺮﻳﺪ ﻬﺑﺬﻩ ﺍﻟﺮﺅﻭﺱ ﻣﺒﺎﺩﺉ ﺍﻟﻌﻀﻞ ﻭﻫﻲ ﺍﻟﱵ ﺗﻨﺸﺄ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﻟﻠﺤﻨﺠﺮﺓ ﻗﺮﻳﺐ ﻣﻦ ﻋﺸﺮﻳﻦ ﻋﻀﻠﺔ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻮﺿﻮﻉ ﻋﺮﺿﹰﺎ ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻮﺿﻮﻉ ﻭﺭﺍﺑﺎﹰ ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻮﺿﻮﻉ‬
‫ﻃﻮ ﹰﻻ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻄﻮﻝ ﻣﺴﺘﻮﻳﹰﺎ ﻣﻨﻪ ﻣﺎ ﻳﺒﺘﺪﺉ ﻣﻦ ﻓﻮﻕ ﻭﳛﺮﻙ ﺍﳊﻨﺠﺮﺓ ﺑﻄﺮﻓﻪ ﺍﻷﺳﻔﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻀﻼﺕ ﺍﻵﺗﻴﺔ ﻣﻦ ﺍﻟﻌﻈﻢ‬
‫ﺍﻟﻼﻣﻲ ﺇﱃ ﺍﻟﻐﻀﺮﻭﻑ ﺍﻟﺪﺭﻗﻲ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﻨﺤﺪﺭﺓ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻈﻢ‪ ،‬ﻭﻣﻦ ﺍﻟﻐﻀﺮﻭﻑ ﺍﻟﺪﺭﻗﻲ‪ ،‬ﻭﻓﻌﻠﻬﺎ ﺭﻓﻊ ﺍﳊﻨﺠﺮﺓ‬
‫ﻭﻏﻀﺎﺭﻳﻔﻬﺎ‪.‬‬
‫ﻭﻫﺬﻩ ﲢﺘﺎﺝ ﺃﻥ ﻳﺄﺗﻴﻬﺎ ﺍﻟﻌﺼﺐ ﻣﻦ ﻓﻮﻕ ﻓﻠﺬﻟﻚ ﻇﺎﻫﺮ ﻣﻦ ﺃﻣﺮﻫﺎ ﺃﻥ ﻋﺼﺒﻬﺎ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻷﻥ ﻣﺎ ﻗﺒﻠﻪ ﻓﻤﺨﺎﺭﺟﻪ ﻣﻦ ﻗﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻭﻣﺎ ﺑﻌﺪﻩ ﻓﻤﺨﺮﺟﻬﺎ ﻣﻦ ﺧﻠﻔﻬﺎ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‬
‫ﻓﻠﻮ ﺟﻌﻠﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻣﻦ ﺃﺣﺪﻫﺎ ﻟﻜﺎﻥ ﺇﳕﺎ ﻳﺄﺗﻴﻬﺎ ﻣﺆﺭﺑﹰﺎ ﻓﻜﺎﻥ ﲢﺮﻳﻚ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺈﺫﺍ ﺟﺎﻭﺯﺕ ﺍﳊﻨﺠﺮﺓ ﺻﻌﺪ ﻣﻨﻬﺎ ﺷﻌﺐ ﺗﺄﰐ ﺍﻟﻌﻀﻞ ﺍﳌﻨﻜﺴﺔ ﻟﻠﺤﻨﺠﺮﺓ ﺍﻟﱵ ﺭﺅﻭﺳﻬﺎ ﺇﱃ ﺃﺳﻔﻞ ﻭﻫﻲ ﺍﻟﱵ ﻻ ﺑﺪ‬
‫ﻣﻨﻬﺎ ﰲ ﺇﻃﺒﺎﻕ ﺍﻟﻄﺮﺟﻬﺎﱄ ﻭﻓﺘﺤﻪ ﺇﺫ ﻻ ﺑﺪ ﻣﻦ ﺟﺬﺏ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻀﻞ ﺍﳌﻮﺿﻮﻉ ﻃﻮﻻ ﻣﺎ ﻳﺒﺘﺪﺉ ﻣﻦ ﺃﺳﻔﻞ‪،‬‬
‫ﻭﳛﺮﻙ ﺑﻄﺮﻓﻪ ﺍﻟﻌﺎﱄ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ ﰲ ﺃﻭ ﺍﺧﺮ ﻛﺘﺎﺑﻪ ﰲ ﻣﻨﺎﻓﻊ ﺍﻷﻋﻀﺎﺀ ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﻫﻮﺍ ﻟﺬﻱ ﻳﺮﺑﻂ ﺃﻃﺮﺍﻑ ﺍﻟﻐﻀﺮﻭﻑ ﺍﻟﺪﺭﻗﻲ‬
‫ﺍﻟﺴﻔﻠﻴﺔ ﺑﺎﻟﺬﻱ ﻻ ﺍﺳﻢ ﻟﻪ‪ ،‬ﻭﻫﻮ ﻣﺸﻜﻞ ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻌﻀﻞ ﻳﺘﺤﺮﻙ ﻣﺆﺭﺑﹰﺎ ﻭﻫﺬﺍ ﺍﻟﻌﻀﻞ ﺍﻟﺬﻱ ﻳﻨﻔﺬ ﻣﻦ ﺃﺳﻔﻞ ﻭﻳﺘﺤﺮﻙ‬
‫ﺑﻄﺮﻓﻪ ﺍﻟﻌﺎﱄ ﻗﺪ ﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﻳﺄﺗﻴﻪ ﺍﻟﻌﺼﺐ ﻣﻦ ﳔﺎﻉ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﻣﻦ ﳔﺎﻉ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻌﺼﺐ ﻣﻦ ﻫﻨﺎﻙ ﺇﳕﺎ ﳜﺮﺝ‬
 ‫ﻣﻦ ﺟﺎﻧﱯ ﺍﻟﻔﻘﺎﺭ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﻓﻴﺤﺘﺎﺝ ﰲ ﳎﻴﺌﻪ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻀﻞ ﺇﱃ ﺃﻥ ﳝﺮ ﺃﻭ ﹰﻻ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﺇﱃ ﻭﺳﻂ ﻣﺎ ﺑﲔ ﺍﻟﻴﻤﲎ‬
‫ﻭﺍﻟﻴﺴﺮﻯ ﺣﱴ ﳛﺎﺫﻱ ﻣﺒﺎﺩﺉ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﰒ ﻳﺼﻌﺪ ﺇﻟﻴﻬﺎ ﻣﺴﺘﻘﻴﻤﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﲢﺮﻳﻜﻪ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ‬
‫ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻷﻥ ﻣﺮﻭﺭ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻨﻪ ﰲ ﻗﺮﺏ ﺫﻟﻚ ﺍﻟﻌﻀﻞ ﻓﻼ ﳛﺘﺎﺝ ﰲ ﺻﻌﻮﺩ ﻣﺎ ﻳﺘﺸﻌﺐ ﻣﻦ ﺷﻌﺒﻪ‬
‫ﺇﱃ ﻣﺒﺎﺩﺉ ﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﺇﱃ ﻣﺮﻭﺭ ﺇﱃ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﻜﺎﻥ ﻳﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﺃﻭﱃ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﺇﳕﺎ ﺃﻧﺰﻝ ﻫﺬﺍ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‪ .‬ﺍﻷﺟﻮﺩ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻭﺇﳕﺎ ﺧﻠﻘﺖ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻣﻦ ﺍﻟﻌﺼﺐ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻧﺰﻭﻝ ﻫﺬﺍ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻟﻴﺲ ﻟﻴﻜﻮﻥ ﻣﻨﻪ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻭﺃﻏﺸﻴﺔ ﺍﻷﺣﺸﺎﺀ ﺍﻟﱵ ﻧﺬﻛﺮﻫﺎ ﺑﻌﺪ ﻷﻥ ﺍﻷﻋﺼﺎﺏ‬
‫ﺍﻟﻨﺨﺎﻋﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺄﺗﻰ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻷﻥ ﺍﻟﻨﺨﺎﻋﻴﺔ ﻟﻮ ﺻﻌﺪﺕ ﻟﺼﻌﺪﺕ ﻣﺆﺭﺑﺔ‪.‬‬
‫ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻏﲑ ﻻﺯﻡ ﺇﺫ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺻﻌﻮﺩﻫﺎ ﺑﺄﻥ ﻳﺄﰐ ﺃﻭ ﹰﻻ ﺇﱃ ﳏﺎﺫﺍﺓ ﻣﺒﺎﺩﺉ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﰒ ﻳﺼﻌﺪ‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻣﻌﺘﻤﺪﺓ ﻋﻠﻰ ﻋﻀﻮ ﻫﻨﺎﻙ ﻛﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﺍﻟﺮﺍﺟﻊ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ ﺗﺸﺮﻳﺢ ﺍﻟﺰﻭﺝ ﺍﻟﺴﺎﺑﻊ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺴﺎﺑﻊ ﻓﻤﻨﺸﺆﻩ ﺍﳊﺪ‪ ...‬ﺇﱃ ﺁﺧﺮ‬
‫ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﻫﺎ ﻫﻨﺎ ﻇﺎﻫﺮﺓ ﺑﻴﻨﺔ ﻏﻨﻴﺔ ﻋﻦ ﺍﻟﺸﺮﺡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻌﺼﺐ ﺍﻟﻨﺎﺑﺖ ﻣﻦ ﳔﺎﻉ ﺍﻟﻌﻨﻖ‬

‫ﻭﻣﺴﺎﻟﻜﻪ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻌﺼﺐ ﺍﻟﻨﺎﺑﺖ ﻣﻦ ﺍﻟﻨﺨﺎﻉ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﺟﻌﻞ ﺍﻷﺯﻭﺍﺝ ﺍﻟﻨﺎﺑﺘﺔ ﻣﻦ ﳔﺎﻉ ﺍﻟﻌﻨﻖ ﲦﺎﻧﻴﺔ ﻭﺫﻟﻚ ﻷﻧﻪ ﻋﺪ ﺍﻟﺰﻭﺝ ﺍﳋﺎﺭﺝ ﳑﺎ ﺑﲔ ﺍﻟﻔﻘﺮﺓ ﺍﻷﺧﲑﺓ ﻣﻦ ﻓﻘﺎﺭ‬
‫ﺍﻟﻌﻨﻖ ﻭﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﺼﺪﺭ ﻣﻦ ﲨﻠﺔ ﺃﺯﻭﺍﺝ ﻫﺬﻩ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﳜﺮﺝ ﻣﻨﻬﺎ ﺯﻭﺝ‬
‫ﻣﻦ ﺛﻘﺐ ﻓﻴﻬﺎ‪ ،‬ﻭﺯﻭﺝ ﳑﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﺯﻭﺍﺝ ﲦﺎﻧﻴﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﻮ ﺻﻐﲑ ﺩﻗﻴﻖ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻷﺣﻮﻁ ﰲ ﳐﺮﺟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺿﻴﻘﹰﺎ‪ .‬ﻫﺬﺍ ﳜﺘﻠﻒ ﲝﺴﺐ ﺍﺧﺘﻼﻑ ﺣﺎﻝ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ .‬ﻓﻤﺎ‬
‫ﻛﺎﻥ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺳﻼﺣﻪ ﰲ ﺭﺃﺳﻪ ﺇﻣﺎ ﰲ ﻧﻔﺲ ﺭﺃﺳﻪ ﻛﻤﺎ ﰲ ﺫﻭﺍﺕ ﺍﻟﻘﺮﻭﻥ ﺃﻭ ﰲ ﻓﻜﻪ ﻛﻤﺎ ﰲ ﺫﻭﺍﺕ ﺍﻷﻧﻴﺎﺏ ﺍﳊﺎﺩﺓ‬
‫ﻛﺎﻟﺴﺒﺎﻉ‪ ،‬ﻭﻫﺬﺍ ﳛﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﻗﻮﻳﺔ ﺟﺪﹰﺍ ﻟﻴﻜﻮﻥ ﻣﺘﻤﻜﻨﹰﺎ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺳﻼﺣﻪ ﺑﻘﻮﺓ‪،‬‬
‫ﻭﺇﳕﺎ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻊ ﺻﻼﺑﺘﻬﺎ ﻋﻈﻴﻤﺔ ﻭﺣﻴﻨﺌﺬٍ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺜﻘﻮﺏ ﻣﺘﺴﻌﺎﹰ‪،‬‬
‫ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺃﻋﲏ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﰲ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﻛﺒﲑﹰﺍ ﻋﻈﻴﻤﹰﺎ ﻭﺧﺎﺻﺔ ﻭﺣﺎﺟﺔ ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﺇﱃ ﻗﻮﺓ‬
‫ﺍﻟﻌﻀﻞ ﺍﻟﱵ ﻫﻨﺎﻙ ﺷﺪﻳﺪﺓ‪ ،‬ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻌﻀﻼﺕ ﻓﻴﻪ ﻋﻈﻴﻤﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﳏﻮﺝ ﺇﱃ ﻛﺜﺮﺓ ﺍﻷﻋﺼﺎﺏ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﺫﻟﻚ ﳏﻮﺝ ﺇﱃ ﺯﻳﺎﺩﺓ ﻋﻈﻢ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻭﻣﺎ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻛﺬﻟﻚ ﻛﺎﻹﻧﺴﺎﻥ ﻭﺍﻟﻘﺮﺩ ﻭﳓﻮﳘﺎ‪ .‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ‬
‫ﺗﻜﻮﻥ ﻓﻴﻪ ﺿﻌﻴﻔﺔ ﻷﻬﻧﺎ ﺗﻜﻮﻥ ﻓﻴﻪ ﺃﺻﻐﺮ ﻣﻦ ﺑﻘﻴﺔ ﻓﻘﺎﺭ ﺍﻟﻌﻨﻖ ﻷﻥ ﺍﳊﺎﻣﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺃﻋﻈﻢ ﻣﻦ ﺍﶈﻤﻮﻝ ﺇﺫﺍ ﱂ ﻳﻜﻦ‬
‫ﺳﺒﺐ ﺁﺧﺮ ﻳﻘﺘﻀﻲ ﺯﻳﺎﺩﺓ ﻋﻈﻢ ﺍﶈﻤﻮﻝ ﻭﺛﻘﺒﻬﺎ ﺍﻟﺬﻱ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻨﺨﺎﻉ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻛﺜﺮ ﺳﻌﺔ ﳑﺎ ﻟﻐﲑﻫﺎ ﻷﻥ ﺃﻭ ﻝ‬
‫ﺍﻟﻨﺨﺎﻉ ﺃﻏﻠﻆ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻬﺎ ﺭﻗﻴﻘﹰﺎ ﺟﺪﹰﺍ ﻭﺫﻟﻚ ﻣﻮﺟﺐ ﻟﺰﻳﺎﺩﺓ ﺿﻌﻔﻬﺎ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ‬
 ‫ﺍﻟﺜﻘﻮﺏ ﺿﻴﻘﺔ ﺟﺪﹰﺍ ﻟﺌﻼ ﻳﻔﺮﻁ ﻬﺑﺎ ﺍﻟﻀﻌﻒ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺼﺐ ﺍﳋﺎﺭﺝ ﻣﻨﻪ ﺩﻗﻴﻘﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﻭﻣﺜﻞ‬
‫ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﻏﲑ ﺷﺪﻳﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺯﻳﺎﺩﺓ ﻋﻈﻢ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻪ ﻫﻨﺎﻙ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺩﻗﻴﻘﹰﺎ ﻗﺼﲑﹰﺍ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ ﳐﺮﺟﻪ ﳑﺎ ﺑﲔ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺃﻋﲏ ﺍﻟﺜﻘﺒﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺑﺎﺏ ﺍﻟﻌﻈﺎﻡ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻟﻴﺲ ﳜﺮﺝ ﻣﻦ ﺛﻘﺐ ﺑﻞ ﰲ ﻛﻞ ﺛﻘﺐ ﻭﺍﺣﺪﺓ ﻣﻦ ﻧﺎﺣﻴﱵ ﺍﻟﺰﺍﺋﺪﺓ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﺸﻮﻛﺔ‬
‫ﻣﻮﺿﻊ ﻣﻌﺮﻯ ﻣﻦ ﻋﻈﺎﻡ ﺍﻟﻨﻘﺮﺓ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻨﻪ ﲣﺮﺝ ﺃﻋﺼﺎﺑﻪ‪ .‬ﻭﺍﳊﻖ ﻛﻤﺎ ﻗﺎﻟﻪ ﺟﺎﻟﻴﻨﻮﺱ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻳﻮﺻﻞ ﺃﻛﺜﺮﻩ ﺇﱃ ﺍﻟﺮﺃﺱ ﺣﺲ ﺍﻟﻠﻤﺲ ﺑﺄﻥ ﻳﺼﻌﺪ ﻣﺆﺭﺑﹰﺎ ﺇﱃ ﺃﻋﻠﻰ ﺍﻟﻔﻘﺎﺭ‪ ،‬ﻭﻳﻨﻌﻄﻒ ﺇﱃ ﻗﺪﺍﻡ‪.‬‬
‫ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﺃﻋﻈﻢ ﺟﺰﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻳﻨﻘﺴﻢ ﰲ ﻋﻀﻞ ﺧﻠﻒ ﺍﻟﺮﻗﺒﺔ‪ ،‬ﻭﻳﺼﲑ ﻣﻦ ﺟﺰﺀ ﺇﱃ ﺍﻟﻌﻀﻼﺕ‬
‫ﺍﻟﻌﺮﺍﺽ ﺍﶈﺮﻛﺔ ﻟﻠﺨﺪﻳﻦ ﻭﺍﳉﺰﺀ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﺑﻌﻀﻪ ﻳﺮﺗﻘﻲ ﺇﱃ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻳﻨﺒﺚ ﰲ ﻣﺆﺧﺮﻩ‪ .‬ﻭﻛﺬﻟﻚ ﺍﳉﺰﺀ‬
‫ﺍﻟﺬﻱ ﻳﺮﺗﻘﻲ ﻣﻦ ﻗﺪﺍﻡ ﻳﻨﺒﺚ ﰲ ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﰲ ﻏﲑ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻷﺫﻧﲔ ﻓﻴﺤﺮﻙ ﻋﻀﻞ ﺍﻷﺫﻧﲔ‪ ،‬ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﻏﲑ ﺍﻹﻧﺴﺎﻥ ﳑﺎ ﻟﻪ ﺃﺫﻥ ﺑﺎﺭﺯﺓ‪ .‬ﻭﺇﳕﺎ‬
‫ﺍﺧﺘﺺ ﻏﲑ ﺍﻹﻧﺴﺎﻥ ﳑﺎ ﻟﻪ ﺃﺫﻥ ﳛﺮﻛﻬﺎ ﺩﻭﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻛﻠﻔﺔ ﻋﻠﻴﻪ ﰲ ﲢﺮﻳﻚ ﺭﺃﺳﻪ ﲝﻴﺚ ﳛﺎﺫﻱ ﻛﻞ‬
‫ﻼ‬
‫ﺟﻬﺔ ﻳﺮﻳﺪ ﺑﺄﺫﻧﻪ ﻓﻴﺘﻤﻜﻦ ﺑﺬﻟﻚ ﻣﻦ ﲰﺎﻉ ﺍﻟﺼﻮﺕ ﻣﻦ ﺃﻱ ﺟﻬﺔ ﻛﺎﻧﺖ ﻭﻟﻮ ﻛﺬﻟﻚ ﺑﺎﻗﻲ ﻣﺎ ﻟﻪ ﺃﺫﻥ ﻓﺈﻥ ﺍﻟﻔﺮﺱ ﻣﺜ ﹰ‬
‫ﻟﻴﺲ ﻳﺘﻤﻜﻦ ﻣﻦ ﲢﺮﻳﻚ ﺭﺃﺳﻪ ﺑﺎﻧﻔﺮﺍﺩﻩ ﺇﱃ ﺣﻴﺚ ﻳﺼﲑ ﺃﺣﺪ ﺃﺫﻧﻴﻪ ﺇﱃ ﺧﻠﻒ ﻭﺍﻷﺧﺮﻯ ﺇﱃ ﻗﺪﺍﻡ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻠﻮ‬
‫ﱂ ﳝﻜﻦ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﺃﻥ ﳛﺮﻙ ﺃﺫﻧﻴﻪ ﺇﱃ ﺍﳉﻬﺎﺕ ﺗﻌﺬﺭ ﻋﻠﻴﻪ ﲰﺎﻉ ﻛﺜﲑ ﻣﻦ ﺍﻷﺻﻮﺍﺕ ﻭﻟﺬﻟﻚ ﺧﻠﻘﺖ ﺃﺫﻥ ﺃﻛﺜﺮ ﻫﺬﺍ‬
‫ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻃﻮﻳﻠﺔ ﻟﺘﻜﻮﻥ ﻋﻨﺪ ﺍﻟﺘﺤﺮﻳﻚ ﺇﱃ ﺟﻬﺔ ﻣﺎ ﻛﺎﻟﺒﺎﺫﻫﻨﺞ ﳛﺼﺮ ﺍﳍﻮﺍﺀ ﺍﻟﻮﺍﺭﺩ ﺑﺎﻟﺼﻮﺕ ﻭﻳﻌﻢ ﻫﺬﺍ‬
‫ﻭﺍﻷﺯﻭﺍﺝ ﺍﻷﺧﺮ ﺍﻟﱵ ﺑﻌﺪﻩ‪ ،‬ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻳﻨﻘﺴﻢ ﻋﻨﺪ ﺧﺮﻭﺟﻪ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﺇﱃ ﻗﺴﻤﲔ ﺃﺻﻐﺮﳘﺎ ﻳﺘﻔﺮﻕ ﰲ‬
‫ﺍﻟﻨﻮﺍﺣﻲ ﺇﱃ ﻗﺪﺍﻡ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻟﻜﻦ ﺍﻟﺼﺎﺋﺮ ﻣﻦ ﺍﻟﺴﺎﺩﺱ ﺇﱃ ﻧﺎﺣﻴﺔ ﺍﻟﻴﺪ ﻻ ﳚﺎﻭﺯ ﺍﻟﻜﺘﻒ ﻭﻣﻦ ﺍﻟﺴﺎﺑﻊ ﻻ ﳚﺎﻭﺯ ﺍﻟﻌﻀﺔ ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﳚﻲﺀ ﺍﻟﺴﺎﻋﺪ‬
‫ﻣﻦ ﺍﻟﻜﺘﻒ ﻓﻬﻮ ﻣﻦ ﺍﻟﺜﺎﻣﻦ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻛﻤﺎ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺃﱂ ﰲ ﺍﻷﺻﺒﻊ ﻣﻦ ﺳﺒﺐ ﺳﺎﺑﻖ ﺃﻧﻪ ﻵﻓﺔ ﻋﺎﺭﺿﺔ ﰲ‬
‫ﺍﻟﺰﻭﺝ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺃﺯﻭﺍﺝ ﻋﺼﺐ ﺍﻟﻌﻨﻖ ﻭﺑﲔ ﺍﻟﻜﻼﻣﲔ ﺗﺒﺎﻳﻦ‪.‬‬
‫ﻭﺍﻷﻭﻝ ﻫﻮ ﺍﳊﻖ‪ .‬ﻓﺈﻥ ﺍﻷﺻﺎﺑﻊ ﻻ ﻳﺄﺗﻴﻬﺎ ﻣﻦ ﺍﻟﺰﻭﺝ ﺍﻟﺴﺎﺩﺱ ﺷﻲﺀ ﻭﺑﺬﻟﻚ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺇﳕﺎ ﻗﺴﻢ ﺍﳊﺠﺎﺏ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﺼﺎﺏ ﺩﻭﻥ ﺃﻋﺼﺎﺏ ﺍﻟﻨﺨﺎﻉ ﺍﻟﺬﻱ ﲢﺖ ﻫﺬﻩ ﻟﻴﻜﻮﻥ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻴﻬﺎ ﻣﻨﺤﺪﺭﹰﺍ ﻣﻦ‬
‫ﻣﺸﺮﻑ ﻓﻴﺤﺴﻦ ﺍﻧﻘﺴﺎﻣﻪ ﻓﻴﻬﺎ‪ .‬ﺳﺒﺐ ﻫﺬﺍ ﻫﻮ ﺃﻥ ﺍﻟﻌﻀﻼﺕ ﺍﶈﺮﻛﺔ ﻟﻠﺤﺠﺎﺏ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺼﺐ ﺁﺗﻴﹰﺎ ﺇﻟﻴﻬﺎ ﻣﻦ‬
‫ﻭﺳﻂ ﺍﳊﺠﺎﺏ‪ .‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﻧﺎﺯﻟﺔ ﻣﻦ ﻫﺬﻩ ﺍﻷﺯﻭﺍﺝ ﺇﺫ ﻣﺎ ﻫﻮ ﺃﺳﻔﻞ ﻣﻨﻬﺎ ﺇﳕﺎ ﻳﺄﰐ ﺇﱃ ﻫﻨﺎﻙ ﺑﺘﺄﺭﻳﺐ ﻓﻼ‬
‫ﻳﻜﻮﻥ ﲢﺮﻳﻜﻬﺎ ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﳊﺠﺎﺏ ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﻓﻘﺎﺭ ﺍﻟﺼﺪﺭ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻷﻭﻝ ﻣﻦ ﺃﺯﻭﺍﺟﻪ ﳐﺮﺟﻪ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﺗﻘﺴﻴﻢ ﻫﺬﻩ ﺍﻷﻋﺼﺎﺏ ﺗﻘﺴﻴﻤﹰﺎ ﻣﺘﺸﺎﻬﺑﹰﺎ ﻭﺫﻟﻚ ﻷﻥ ﻛﻞ ﺯﻭﺝ ﻣﻨﻪ ﻓﺈﻥ ﺟﺰﺀﹰﺍ ﻣﻨﻪ ﻳﺼﲑ ﺇﱃ‬
‫ﻋﻀﻞ ﺍﻟﺼﻠﺐ ﻭﺟﺰﺀﹰﺍ ﻳﺼﲑ ﺇﱃ ﺍﻟﻌﻀﻞ ﺍﳌﻮﺿﻮﻉ ﻫﻨﺎﻙ ﺍﶈﺮﻙ ﻟﻠﻜﺘﻒ ﻭﺍﻟﻌﻀﻞ ﺍﻟﺬﻱ ﻳﺮﺗﻘﻲ ﺇﱃ ﺍﻟﻜﺘﻒ ﻭﺍﻟﺜﺎﻟﺚ ﻣﻦ‬
 ‫ﺃﺟﺰﺍﺋﻪ ﻭﻫﻮ ﺍﻷﻋﻈﻢ ﻳﺘﻔﺮﻕ ﰲ ﺍﻟﻌﻀﻞ ﺍﻟﺬﻱ ﺑﲔ ﺍﻷﺿﻼﻉ ﻭﺍﻟﻌﻀﻞ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻴﻬﺎ ﺇﻣﺎ ﺍﻟﺬﻱ ﺑﲔ ﺍﻷﺿﻼﻉ ﺍﻟﺘﺎﻣﺔ‬
‫ﻭﻋﻠﻴﻬﺎ ﻓﻴﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻘﺺ ﻭﺇﻣﺎ ﻋﻠﻰ ﺃﺿﻼﻉ ﺍﳋﻠﻒ ﻭﺑﻴﻨﻬﺎ ﻓﺄﻛﺜﺮﻩ ﻳﺘﻔﺮﻕ ﰲ ﺍﻟﻌﻀﻞ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﺍﻟﺸﺮﺍﺳﻴﻒ‬
‫ﻭ ﺍﻟﻌﻀﻞ ﺍﳌﻨﺤﺪﺭ ﺇﱃ ﺍﻟﺼﺪﺭ ﻭﺍﳌﺘﺪﱄ ﺍﻟﺬﻱ ﻣﻦ ﺟﻨﺲ ﺍﻟﻠﺤﻢ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﻣﺎ ﻳﻨﻘﺴﻢ ﰲ ﻣﺎ ﺑﲔ ﺍﻟﻀﻠﻊ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻣﻦ‬
‫ﺍﻷﺿﻼﻉ ﺍﻷﻭﱃ ﻓﺈﻥ ﺟﺰﺀﹰﺍ ﻣﻨﻪ ﻳﺮﺗﻘﻲ ﺇﱃ ﺟﻠﺪﺓ ﺍﻟﻌﻀﺪ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‬

‫ﺗﺸﺮﻳﺢ ﻋﺼﺐ ﺍﻟﻘﻄﻦ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻋﺼﺐ ﺍﻟﻘﻄﻦ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ ﻇﺎﻫﺮﺓ ﺑﻴﻨﺔ ﻏﻨﻴﺔ ﻋﻦ ﺍﻟﺸﺮﺡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ‬

‫ﺗﺸﺮﻳﺢ ﻋﺼﺐ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻌﺼﻌﺺ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻇﺎﻫﺮﺓ ﺑﻴﻨﺔ ﺻﺮﳛﺔ ﻏﻨﻴﺔ ﻋﻦ ﺍﻟﺸﺮﺡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﳉﻤﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‬

‫ﺍﻟﺸﺮﺍﻳﲔ‬

‫ﻭﻫﻲ ﲬﺴﺔ ﻓﺼﻮﻝ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬

‫ﻛﻼﻡ ﻛﻠﹼﻲ ﰲ ﺻﻔﺔ ﺍﻟﺸﺮّﻳﺎﻥ‬

‫ﻗﺪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻠﺸﻴﺦ ﺃﻧﻪ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻌﺼﺐ ﺃﻥ ﻳﺘﻜﻠﻢ ﰲ ﺍﻷﺭﺑﻄﺔ ﻭﺍﻟﻠﺤﻢ ﻟﻴﺴﺘﻮﰲ ﺍﻟﻜﻼﻡ ﰲ ﺃﺟﺰﺍﺀ‬
‫ﺍﻟﻌﻀﻞ ﻭﺇﳕﺎ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ ﳌﺎ ﻋﺮﻑ ﻣﻦ ﻛﻼﻣﻪ ﰲ ﺍﻟﻌﻀﻞ ﻛﻤﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﻭﳓﻦ ﻧﺒﺘﺪﺉ ﺑﻪ ﰲ ﺫﻟﻚ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻭﻧﺒﺴﻂ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﻭﺃﺷﺒﺎﻫﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻧﻌﻤﻠﻪ ﰲ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﻄﺒﻴﺔ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻌﺮﻭﻕ ﺍﻟﻀﻮﺍﺭﺏ ﻭﻫﻲ ﺍﻟﺸﺮﺍﻳﲔ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﺗﻜﻠﻤﻨﺎ ﻓﻴﻤﺎ ﺳﻠﻒ ﻣﻦ ﺷﺮﺣﻨﺎ ﻟﻠﻜﺘﺎﺏ ﺍﻷﻭﻝ ﻣﻦ ﻛﺘﺐ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﺸﺮﺍﻳﲔ ﻭﻫﻴﺌﺘﻬﺎ ﻣﺎ ﻳﺴﺘﻐﲎ ﺑﻪ‬
‫ﻋﻦ ﺍﻹﻃﺎﻟﺔ ﻫﺎ ﻫﻨﺎ ﻓﻠﲑﺍﺟﻊ ﺫﻟﻚ ﻣﻦ ﻛﻼﻣﻨﺎ ﰲ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺸﺮﺍﻳﲔ ﻗﺒﻞ ﺍﻟﻜﻼﻡ ﰲ ﺍﻷﻋﺼﺎﺏ ﻷﻥ ﺍﻻﺑﺘﺪﺍﺀ ﺑﻔﺮﻭﻉ ﻣﺎ ﻫﻮ ﺃﺷﺪ ﺭﺋﺎﺳﺔ ﺃﻭﱃ‪،‬‬
‫ﻭﺇﳕﺎ ﻗﺪﻡ ﺍﻟﻌﺼﺐ ﻷﻥ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻣﻦ ﺗﺘﻤﺔ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻌﻀﻞ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬

‫ﺻﻔﺔ ﺍﻟﺸّﺮﻳﺎﻥ ﺍﻟﻮﺭّﻳﺪﻱ‬

‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ‬

‫ﻛﻼﻡ ﺧﺎﺹ ﻬﺑﺬﺍ ﺍﻟﺸّﺮﻳﺎﻥ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻭﻝ ﻣﺎ ﻳﻨﺒﺖ ﻣﻦ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ ﻭﺃﻣﺎ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻷﻛﱪ ﻭﻫﻮ ﺍﻷﻛﱪ‬
‫ﻭﺗﺴﻤﻴﺘﻪ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺷﺒﻴﻪ ﺑﺎﻷﻭﺭﺩﺓ ﻭﺷﺒﻴﻪ ﺑﺎﻟﺸﺮﻳﺎﻥ‪.‬‬
‫ﺃﻣﺎ ﺷﺒﻬﻪ ﺑﺎﻷﻭﺭﺩﺓ ﻓﻸﻧﻪ ﻣﻦ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﻥ ﺟﺮﻣﻪ ﺳﺨﻴﻒ‪ ،‬ﻭﺃﻧﻪ ﻋﻠﻰ ﻗﻮﺍﻡ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﺪﻡ ﻟﻐﺬﺍﺀ ﻋﻀﻮ‪.‬‬
‫ﻭﺃﻣﺎ ﺷﺒﻬﻪ ﺑﺎﻟﺸﺮﺍﻳﲔ ﻓﻸﻧﻪ ﻳﻨﺒﺾ ﻭﻳﻨﺒﺖ ﻋﻠﻰ ﻗﻮﳍﻢ ﻣﻦ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻳﻨﻔﺬ ﻓﻴﻪ ﻫﻮﺍﺀ ﺍﻟﺘﻨﻔﺲ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﻧﺒﺾ ﺍﻟﻌﺮﻭﻕ ﻣﻦ‬
‫ﺧﻮﺍﺹ ﺍﻟﺸﺮﺍﻳﲔ ﻻ ﺟﺮﻡ‪ ،‬ﻛﺎﻥ ﺇﳊﺎﻕ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺑﺎﻟﺸﺮﺍﻳﲔ ﺃﻭﱃ‪ .‬ﻭﻟﺬﻟﻚ ﲰﻲ ﺷﺮﻳﺎﻧﺎﹰ ﻭﺭﻳﺪﻳﹰﺎ ﻻ ﻭﺭﻳﺪﹰﺍ ﺷﺮﻳﺎﻧﻴﹰﺎ‪.‬‬
‫ﻭﻧﻘﻮﻝ ﺇﻥ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﺗﻨﺒﺖ ﰲ ﺍﻟﺮﺋﺔ ﲣﺎﻟﻒ ﲨﻴﻊ ﻋﺮﻭﻕ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﰲ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻳﻜﻮﻥ ﻟﻠﻌﺮﻕ ﺍﻟﻀﺎﺭﺏ‬
‫ﻃﺒﻘﺘﺎﻥ ﻭﻟﻐﲑ ﺍﻟﻀﺎﺭﺏ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ ﻭﺍﻟﻀﺎﺭﺏ ﻣﺴﺘﺤﺼﻒ ﻭﻏﲑ ﺍﻟﻀﺎﺭﺏ ﺳﺨﻴﻒ‪ .‬ﻭﻋﺮﻭﻕ ﺍﻟﺮﺋﺔ ﺑﺎﻟﻌﻜﺲ ﻣﻦ ﻫﺬﺍ‪.‬‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺳﺒﺐ ﺫﻟﻚ ﻓﻘﺎﻝ ﺇﺳﻘﻠﻴﺒﻴﺪﺍﺱ‪ :‬ﺇﻥ ﺫﻟﻚ ﻷﻥ ﺷﺮﺍﻳﲔ ﺍﻟﺮﺋﺔ ﺷﺪﻳﺪﺓ ﺍﳊﺮﻛﺔ ﻛﺜﲑﻬﺗﺎ ﺟﺪﹰﺍ ﻓﺘﻬﺰﻝ‪ .‬ﻭﺫﻟﻚ‬
‫ﻷﻬﻧﺎ ﺗﻨﻘﺒﺾ ﺑﻨﻔﺴﻬﺎ ﻭﺗﻨﺒﺴﻂ ﻭﺗﻨﻘﺒﺾ ﺗﺒﻌﹰﺎ ﻻﻧﺒﺴﺎﻁ ﺍﻟﺮﺋﺔ ﻭﺍﻧﻘﺒﺎﺿﻬﺎ ﻭﺍﳊﺮﻛﺔ ﺍﳌﻔﺮﻃﺔ ﻬﺗﺰﻝ‪ .‬ﻭﺃﻣﺎ ﺃﻭ ﺭﺩﻬﺗﺎ ﻓﺈﻬﻧﺎ‬
‫ﺗﺘﺤﺮﻙ ﺗﺒﻌﹰﺎ ﳊﺮﻛﺔ ﺍﻟﺮﺋﺔ ﻓﻘﻂ‪.‬‬
‫ﻭﺍﳊﺮﻛﺔ ﺍﳌﻌﺘﺪﻟﺔ ﻣﺴﻤﻨﺔ ﻣﻐﻠﻈﺔ ﻟﻠﺠﺮﻡ‪ .‬ﻭﺃﻣﺎ ﰲ ﺑﺎﻗﻲ ﺍﻷﻋﻀﺎﺀ ﻓﺈﻥ ﺍﻟﺸﺮﺍﻳﲔ ﺇﳕﺎ ﺗﺘﺤﺮﻙ ﺑﻨﻔﺴﻬﺎ ﻓﻘﻂ‪ .‬ﻓﺘﻜﻮﻥ ﺣﺮﻛﺘﻬﺎ‬
‫ﻣﺘﻮﺳﻄﺔ ﻓﺘﺤﺼﻒ ﻭﺗﻐﻠﻆ‪ .‬ﻭﺍﻷﻭﺭﺩﺓ ﺳﺎﻛﻨﺔ ﺩﺍﺋﻤﺎﹰ‪ .‬ﻭﺫﻟﻚ ﻣﻬﺰﻝ ﻣﺬﺑﻞ ﻟﻸﻋﻀﺎﺀ‪ .‬ﻭﻗﺪ ﺃﻓﺴﺪ ﻫﺬﺍ ﺟﺎﻟﻴﻨﻮﺱ ﺑﺄﻣﺮﻳﻦ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺍﻻﺧﺘﻼﻑ ﺇﳕﺎ ﻫﻮ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻐﻠﻆ ﻭﻗﻠﺘﻪ ﻻ ﺑﻌﺪﺩ ﺍﻟﻄﺒﻘﺎﺕ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﻗﺒﻞ ﻋﺮﻭﺽ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻣﺘﺴﺎﻭﻳﺔ ﰲ ﺍﻟﺮﺋﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﰲ‬
‫ﺍﻷﺟﻨﺔ‪ ،‬ﻓﺈﻥ ﺭﺋﺎﻬﺗﻢ ﱂ ﺗﻜﻦ ﺑﻌﺪ ﲢﺮﻛﺖ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﻋﺮﻭﻗﻬﺎ ﲣﺎﻟﻒ ﻋﺮﻭﻕ ﺳﺎﺋﺮ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺟﺎﻟﻴﻨﻮﺱ ﺃﻥ ﺳﺒﺐ ﺫﻟﻚ ﻫﻮ ﺃﻥ ﺷﺮﺍﻳﲔ ﺍﻟﺮﺋﺔ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﺟﺬﺏ ﺍﳍﻮﺍﺀ ﺇﱃ ﺍﻟﻘﻠﺐ ﻭﺩﻓﻊ ﻓﻀﻮﻟﻪ‬
‫ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﺳﻬﻠﺔ ﺍﻹﺟﺎﺑﺔ ﳌﺘﺎﺑﻌﺔ ﺍﻟﺮﺋﺔ ﰲ ﺍﻧﺒﺴﺎﻃﻬﺎ ﻭﺍﻧﻘﺒﺎﺿﻬﺎ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻷﻭﺭﺩﺓ ﻓﺈﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺗﻨﻔﻴﺬ‬
‫ﺍﻟﻐﺬﺍﺀ‪ .‬ﻭﺫﻟﻚ ﻣﺎ ﻳﻀﺮ ﻓﻴﻪ ﺍﳊﺮﻛﺔ‪ .‬ﻓﻠﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺃﺑﻌﺪ ﻋﻦ ﻗﺒﻮﻝ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺮﺋﺔ ﰲ ﺍﳊﺮﻛﺔ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻧﻘﻮﻟﻪ ﳓﻦ ﺍﻵﻥ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﺃﻥ ﺍﻟﻘﻠﺐ ﳌﺎ ﻛﺎﻥ ﻣﻦ ﺃﻓﻌﺎﻟﻪ ﺗﻮﻟﻴﺪ ﺍﻟﺮﻭﺡ ﻭﻫﻲ ﺇﳕﺎ ﺗﻜﻮﻥ ﻣﻦ ﺩﻡ ﺭﻗﻴﻖ ﺟﺪﺍﹰ‪،‬‬
‫ﺷﺪﻳﺪ ﺍﳌﺨﺎﻟﻄﺔ ﳉﺮﻡ ﺍﳍﻮﺍﺀ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﳚﻌﻞ ﰲ ﺍﻟﻘﻠﺐ ﺩﻡ ﺭﻗﻴﻖ ﺟﺪﹰﺍ ﻭﻫﻮ ﺍﺀ ﻟﻴﻤﻜﻦ ﺃﻥ ﳛﺪﺙ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﳉﺮﻡ‬
‫ﺍﳌﺨﺘﻠﻂ ﻣﻨﻬﻤﺎ ﻭﺫﻟﻚ ﺣﻴﺚ ﺗﻮﻟﺪ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﺘ ﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ ﲡﻮﻳﻔﻲ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻭﻻ ﺑﺪ ﰲ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﳑﺎ ﻟﻪ ﺭﺋﺔ ﻣﻦ ﲡﻮﻳﻒ ﺁﺧﺮ ﻳﺘﻠﻄﻒ ﻓﻴﻪ ﺍﻟﺪﻡ ﻟﻴﺼﻠﺢ ﳌﺨﺎﻟﻄﺔ ﺍﳍﻮﺍﺀ ﻓﺈﻥ ﺍﳍﻮﺍﺀ ﻟﻮ ﺧﻠﻂ‬
‫ﺑﺎﻟﺪﻡ ﻭﻫﻮ ﻋﻠﻰ ﻏﻠﻈﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﲨﻠﺘﻬﻤﺎ ﺟﺴﻢ ﻣﺘﺸﺎﺑﻪ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻫﻮ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﺣﻴﺚ ﻳﺘﻮﻟﺪ‬
‫ﺍﻟﺮﻭﺡ‪ .‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻣﻨﻔﺬ‪ ،‬ﻓﺈﻥ ﺟﺮﻡ ﺍﻟﻘﻠﺐ ﻫﻨﺎﻙ ﻣﺼﻤﺖ ﻟﻴﺲ ﻓﻴﻪ ﻣﻨﻔﺬ ﻇﺎﻫﺮ ﻛﻤﺎ ﻇﻨﻪ ﲨﺎﻋﺔ‪ ،‬ﻭﻻ ﻣﻨﻔﺬ ﻏﲑ‬
‫ﻇﺎﻫﺮ ﻳﺼﻠﺢ ﻟﻨﻔﻮﺫ ﻫﺬﺍ ﺍﻟﺪﻡ ﻛﻤﺎ ﻇﻨﻪ ﺟﺎﻟﻴﻨﻮﺱ ﻓﺈﻥ ﻣﺴﺎﻡ ﺍﻟﻘﻠﺐ ﻫﻨﺎﻙ ﻣﺴﺘﺤﺼﻔﺔ ﻭﺟﺮﻣﻪ ﻏﻠﻴﻆ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ‬
‫ﻫﺬﺍ ﺍﻟﺪﻡ ﺇﺫﺍ ﻟﻄﻒ ﻧﻔﺬ ﰲ ﺍﻟﻮﺭﻳﺪ ﺍﻟﺸﺮﻳﺎﱐ ﺇﱃ ﺍﻟﺮﺋﺔ ﻟﻴﻨﺒﺚ ﰲ ﺟﺮﻣﻬﺎ ﻭﳜﺎﻟﻂ ﺍﳍﻮﺍﺀ ﻭﻳﺘﺼﻔﻰ ﺃﻟﻄﻒ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﻳﻨﻔﺬ ﺇﱃ‬
‫ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻮﺭﻳﺪﻱ ﻟﻴﻮﺻﻠﻪ ﺇﱃ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ ﲡﻮﻳﻔﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻗﺪ ﺧﺎﻟﻂ ﺍﳍﻮﺍﺀ ﻭﺻﻠﺢ ﻷﻥ ﺗﺘﻮﻟﺪ ﻣﻨﻪ ﺍﻟﺮﻭﺡ‬
 ‫ﻭﻣﺎ ﻳﺒﻘﻰ ﻣﻨﻪ ﺍﻟﺮﻭﺡ ﺃﻗﻞ ﻟﻄﺎﻓﺔ ﺗﺴﺘﻌﻤﻠﻪ ﺍﻟﺮﺋﺔ ﰲ ﻏﺬﺍﺋﻬﺎ‪ .‬ﻭﻟﺬﻟﻚ ﺟﻌﻞ ﺍﻟﻮﺭﻳﺪ ﺍﻟﺸﺮﻳﺎﱐ ﺷﺪﻳﺪ ﺍﻻﺳﺘﺤﺼﺎﻑ ﺫﺍ‬
‫ﻃﺒﻘﺘﲔ ﻟﻴﻜﻮﻥ ﻣﺎ ﻳﻨﻔﺬ ﻣﻦ ﻣﺴﺎﻣﻪ ﺷﺪﻳﺪ ﺍﻟﺮﻗﺔ ﻭﺟﻌﻞ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻮﺭﻳﺪﻱ ﺳﺨﻴﻔﹰﺎ ﺫﺍ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ ﻟﻴﺴﻬﻞ ﻗﺒﻮﻟﻪ ﳌﺎ ﳜﺮﺝ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺭﻳﺪ‪ .‬ﻭﻟﺬﻟﻚ ﺟﻌﻞ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻌﺮﻗﲔ ﻣﻨﺎﻓﺴﺔ ﳏﺴﻮﺳﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻭﻝ ﻣﺎ ﻳﻨﺒﺖ ﻣﻦ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﺷﺮﻳﺎﻧﺎﻥ ﺍﳌﺮﺍﺩ ﻬﺑﺬﺍ ﺃﻥ ﻫﺬﻳﻦ ﺍﻟﺸﺮﻳﺎﻧﲔ ﺃﻬﻧﻤﺎ ﺃﻭ ﻝ ﺷﺮﺍﻳﲔ ﺍﻟﺒﺪﻥ ﻛﻠﻪ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﺗﻨﺒﺖ ﻣﻨﻪ ﺃﺷﻴﺎﺀ ﻣﻨﻬﺎ ﻫﺬﺍﻥ ﺍﻟﺸﺮﻳﺎﻧﺎﻥ‪.‬‬
‫ﺃﻭﳍﻤﺎ‪ :‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻧﺒﺎﺕ ﻫﺬﻳﻦ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻷﻥ ﺍﻟﺸﺮﻳﺎﻥ ﺍﳌﻄﻠﻖ ﻣﻨﻬﻤﺎ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮ‪.‬‬
‫ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﲡﻮﻳﻔﻪ ﻣﺒﺘﺪﺋﹰﺎ ﻣﻦ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻟﺬﻱ ﻳﺘﻢ ﻓﻴﻪ ﺗﻜﻮﻥ ﺍﻟﺮﻭﺡ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ‬
‫ﲡﻮﻳﻔﻲ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺸﺮ ﻳﺎﻥ ﺍﻟﻮﺭﻳﺪﻱ ﻓﻸﻧﻪ ﻋﻨﺪﻫﻢ ﻷﺟﻞ ﻧﻔﻮﺫ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻟﺮﺋﺔ ﻭﺃﺧﺬ ﺍﳍﻮﺍﺀ ﻣﻨﻬﺎ ﻭﻋﻨﺪﻧﺎ ﺃﻧﻪ ﻛﺬﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﺍﳍﻮﺍﺀ‬
‫ﺍﻟﺬﻱ ﻳﺄﺧﺬﻩ ﻣﻦ ﺍﻟﺮﺋﺔ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﳐﺎﻟﻄﹰﺎ ﻟﻠﺪﻡ ﳐﺎﻟﻄﺔ ﺗﺼﻠﺢ ﻣﻌﻬﺎ ﻷﻥ ﻳﺘﻜﻮﻥ ﻣﻨﻬﻤﺎ ﺍﻟﺮﻭﺡ‪.‬‬

‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻧﺒﺎﺕ ﻫﺬﻳﻦ ﺍﻟﺸﺮﻳﺎﻧﲔ ﻟﻴﺲ ﻣﻦ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﺑﻞ ﻣﻦ ﺍﳉﺮﻡ ﺍﻟﺬﻱ ﺑﲔ ﺑﻄﲏ ﺍﻟﻘﻠﺐ ﻟﻜﻨﻬﻤﺎ ﻣﻊ ﺫﻟﻚ‬
‫ﻼ ﺑﺬﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ ﻣﺆﺭﺑﹰﺎ ﻛﺎﻥ ﺍﻟﻨﺎﻓﺬ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ‬ ‫ﻣﺎﺋﻼﻥ ﺇﱃ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﺣﱴ ﻳﻜﻮﻥ ﲡﻮﻳﻔﻬﻤﺎ ﻣﺘﺼ ﹰ‬
‫ﻼ ﺣﱴ ﻳﺪﺧﻞ ﰲ ﲡﻮﻳﻔﻬﻤﺎ‪ ،‬ﻭﻣﻌﲎ ﻛﻮﻬﻧﻤﺎ ﻧﺎﺑﺘﲔ ﻣﻦ ﻫﻨﺎﻙ ﻻ ﺃﻬﻧﻤﺎ ﻧﺎﺷﺌﺎﻥ ﻣﻦ ﻫﻨﺎﻙ ﻛﻤﺎ ﻳﻨﺸﺄ‬ ‫ﻣﻨﺤﺮﻓﹰﺎ ﺇﱃ ﺍﻟﻴﻤﲔ ﻗﻠﻴ ﹰ‬
‫ﺍﻟﻨﺒﺎﺕ ﻣﻦ ﺍﻷﺭﺽ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﺑﻞ ﺃﻬﻧﻤﺎ ﻣﺘﺼﻼﻥ ﺑﺬﻟﻚ ﺍﳌﻮﺿﻊ ﻛﺎﺗﺼﺎﻝ ﺍﻟﻨﺒﺎﺕ ﻭﻛﺬﻟﻚ ﻗﻮﻟﻨﺎ ﰲ ﺍﻟﻌﺼﺐ ﻭﳓﻮﻩ ﺇﻧﻪ‬
‫ﻳﻨﺒﺖ ﻣﻦ ﻣﻮﺿﻊ ﻛﺬﺍ ﻣﻦ ﺍﻟﻨﺨﺎﻉ ﺃﻭ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺇﳕﺎ ﻧﺮﻳﺪ ﺑﺬﻟﻚ ﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﻣﺎ ﻭﺍﳌﺸﻬﻮﺭ ﺑﲔ ﺍﻷﻃﺒﺎﺀ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﰲ‬
‫ﺷﺮﺣﻨﺎ ﻟﻸﻋﻀﺎﺀ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﺗﺼﺎﻝ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﻐﺬﻭ ﺍﻟﺮﺋﺔ ﺇﱃ ﺍﻟﺮﺋﺔ ﻣﻦ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺃﻱ ﺍﳌﺸﻬﻮﺭ‪ .‬ﻭﻫﻮ ﻋﻨﺪﻧﺎ ﺑﺎﻃﻞ‪ .‬ﻓﺈﻥ ﻏﺬﺍﺀ ﺍﻟﺮﺋﺔ ﻻ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ ﻷﻧﻪ ﻻ ﻳﺮﺗﻔﻊ ﺇﻟﻴﻬﺎ ﻣﻦ‬
‫ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ ﲡﻮﻳﻔﻲ ﺍﻟﻘﻠﺐ ﺇﺫ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﰲ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﺇﳕﺎ ﻳﺄﰐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺮﺋﺔ ﻻ ﺃﻥ ﺍﻟﺮﺋﺔ ﺗﺄﺧﺬﻩ ﻣﻨﻪ ﻓﺄﻣﺎ‬
‫ﻧﻔﻮﺫ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﻟﺮﺋﺔ ﻓﻬﻮ ﰲ ﺍﻟﻮﺭﻳﺪ ﺍﻟﺸﺮ ﻳﺎﱐ ﺍﻟﺬﻱ ﻧﺬﻛﺮﻩ ﺑﻌﺪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻟﻴﻜﻮﻥ ﺃﻃﻮﻉ ﻟﲑﺷﺢ ﻣﻨﻪ ﻣﺎ ﻳﺮﺷﺢ ﻣﻨﻪ ﺇﱃ ﺍﻟﺮﺋﺔ ﻣﻦ ﺍﻟﺪﻡ ﺍﻟﻠﻄﻴﻒ‪.‬‬
‫ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻟﺮﺃﻱ ﺍﳌﺸﻬﻮﺭ‪.‬‬
‫ﻭﺍﳊﻖ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﻟﻴﻜﻮﻥ ﺃﻃﻮﻉ ﻟﻘﺒﻮﻝ ﻣﺎ ﻳﻨﻔﺬ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﻡ ﻭﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻳﻮﺻﻠﻪ ﻣﻦ ﺍﻟﺮﺋﺔ ﺇﱃ ﺍﻟﻘﻠﺐ‪ .‬ﻭﺍﷲ‬
‫ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ‬

‫ﺍﻟﺸﺮﻳﺎﻥ ﺍﳌﺴﻤﻰ ﺃﻭﺭﻃﻴﻮﻫﻮ ﺍﻷﻬﺑﺮ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻵﺧﺮ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻋﻠﻰ ﳐﺮﺝ ﺃﻭﺭﻃﻴﺄﻏﺸﻴﺔ ﺛﻼﺛﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﳌﺎ ﻛﺎﻥ ﺍﻟﺪﻡ ﻭﺍﳍﻮﺍﺀ ﺍﻟﻨﺎﻓﺬﺍﻥ ﰲ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻮﺭﻳﺪﻱ ﳚﺐ ﺃﻥ ﻳﻜﻮﻧﺎ ﻗﻠﻴﻠﲔ‪ .‬ﺇﻣﺎ ﻋﻠﻰ ﻗﻮﳍﻢ ﻓﻸﻥ ﺫﻟﻚ ﺍﻟﺪﻡ ﻫﻮ‬
‫ﻭﺍﻟﻨﺎﻓﺬ ﰲ ﺍﻟﻮﺭﻳﺪ ﺍﻟﺸﺮﻳﺎﱐ ﻟﻐﺬﺍﺀ ﺍ ﻟﺮﺋﺔ ﻭﻫﻲ ﻋﻀﻮ ﻭﺍﺣﺪ‪ .‬ﻭﺇﻣﺎ ﻋﻠﻰ ﺍﳊﻖ ﻓﻸﻥ ﺫﻟﻚ ﺍﻟﺪﻡ ﻫﻮ ﻭﺍﳍﻮﺍﺀ ﻳﻨﻔﺬﺍﻥ ﺇﱃ‬
‫ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ ﺍﻟﻘﻠﺐ ﻓﻠﻮ ﱂ ﻳﻜﻮﻧﺎ ﻗﻠﻴﻠﲔ ﻟﺰﻡ ﺫﻟﻚ ﺍﺧﺘﻨﺎﻕ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﰲ ﺫﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ ﻓﺎﻧﻄﻔﺄ ﺍﳊﺎﺭ ﺍﻟﻐﺮﻳﺰﻱ‬
‫ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ ﺻﻐﲑﹰﺍ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻵﺧﺮ ﻭﻫﻮ ﺍﳌﺴﻤﻰ ﺃﻭﺭﻃﻴﻼﻥ ﻫﺬﺍ ﺗﻨﻔﺬ ﻓﻴﻪ‬
 ‫ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺩﻡ ﺭﻗﻴﻖ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﰲ ﺷﺮﺣﻨﺎ ﻟﻠﻜﺘﺎﺏ ﺍﻷﻭﻝ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﺭﻃﻴﻌﻈﻴﻤﹰﺎ‬
‫ﺟﺪﺍﹰ‪ ،‬ﻭﻷﻥ ﻣﺎ ﺳﻮﻯ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ ﺍﻟﻘﻠﺐ ﻓﻬﻮﳏﺘﺎﺝ ﺇﱃ ﻧﻔﻮﺫ ﺍﻟﺮﻭﺡ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﺇﻟﻴﻪ ﻭﺃﻥ ﻳﻨﻔﺬ ﰲ ﺟﺮﻡ‬
‫ﺍﻟﻘﻠﺐ ﺷﻌﺒﺘﺎﻥ ﺇﺣﺪﺍﳘﺎ ﻇﺎﻫﺮﺓ ﻓﻼ ﺑﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﳏﻴﻄﺔ ﺑﻪ ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﺍﺳﺘﺪﺍﺭﺕ ﻋﻠﻴﻪ‪ .‬ﻭﺛﺎﻧﻴﺘﻬﻤﺎ ﺇﱃ ﺑﺎﻃﻨﻪ‬
‫ﻭﺫﻟﻚ ﻫﻮﺍﻟﺒﻄﻦ ﺍﻷﳝﻦ‪ .‬ﻭﺃﻣﺎ ﺍﳉﺪﺍﺭ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﺒﻄﻨﲔ ﻓﻴﻜﻔﻴﻪ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺧﻠﻠﻪ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﰲ ﺍﻟﺒﻄﻦ ﺍﻷﻳﺴﺮ‬
‫ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺧﺮﻭﺝ ﻫﺎﺗﲔ ﺍﻟﺸﻌﺒﺘﲔ ﻣﻦ ﺃﻭﺭﻃﻴﻔﺈﻥ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻮﺭﻳﺪﻱ ﻟﺘﺨﻠﺨﻪ ﻻ ﻳﺼﻠﺢ ﻟﺘﻨﻔﻴﺬ ﺍﻟﺮﻭﺡ ﺇﱃ ﻏﲑ‬
‫ﺍﻟﺮﺋﺔ‪ ،‬ﻓﻼ ﻳﻜﻮﺍﺗﺼﺎﳍﺎ ﺑﻪ‪ ،‬ﻭﺍﺗﺼﺎﳍﻤﺎ ﲜﺮﻡ ﺍﻟﻘﻠﺐ ﺗﻠﺰﻣﻪ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﺜﻘﻮﺏ‪ ،‬ﻭﺫﻟﻚ ﻳﻠﺰﻣﻪ ﺿﻌﻒ ﺟﺮﻡ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻷﻧﻪ‬
‫ﻼ ﻬﺑﺎ ﲨﻴﻌﹰﺎ‪ .‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻪ ﻣﺎ ﻳﻨﺰﻝ ﺇﱃ‬
‫ﺃﻭﺭﻃﻴﺘﻨﻔﺬ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺇﱃ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺼ ﹰ‬
‫ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﺩﻭﻥ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻳﺼﻌﺪ ﺇﱃ ﺍﻟﱵ ﻓﻮﻗﻪ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﺇﱃ ﻗﺮﺏ ﺻﻌﻮﺩﻩ ﻣﻦ ﺍﻟﻘﻠﺐ‬
‫ﻷﻧﻪ ﻟﻮ ﺗﺄﺧﺮ ﻋﻦ ﺫﻟﻚ ﻛﺜﲑﹰﺍ ﻟﻜﺎﻥ ﳍﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ ﺇﻣﺎ ﺃﻥ ﻳﺄﺧﺬ ﰲ ﺍﻟﺼﻌﻮﺩ ﻓﺘﻄﻮﻝ ﺍﳌﺴﺎﻓﺔ ﻋﻠﻰ ﺍﳉﺰﺀ ﺍﻟﻨﺎﺯﻝ ﺃﻭ ﰲ‬
‫ﺍﻟﻨﺰﻭﻝ ﻓﺘﻄﻮﻝ ﺍﳌﺴﺎﻓﺔ ﻋﻠﻰ ﺍﳉﺰﺀ ﺍﻟﺼﺎﻋﺪ ﻭﺫﻟﻚ ﺿﺮﺭ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ‪ .‬ﻭﳚﺐ ﺃﻥ ﺍﳉﺰﺀ ﺍﻟﻨﺎﺯﻝ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺼﺎﻋﺪ ﻷﻥ‬
‫ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﺩﻭﻥ ﺍﻟﻘﻠﺐ ﺃﻛﱪ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﱵ ﻫﻲ ﻓﻮﻗﻪ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺍﻷﻏﺸﻴﺔ ﺍﻟﱵ ﰲ ﳐﺎﺭﺝ ﺍﻟﺸﺮﺍﻳﲔ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﳐﺮﺝ ﺃﻭﺭﻃﻲ ﺃﻏﺸﻴﺔ‪ ...‬ﺇﱃ‬
‫ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﻟﻘﻠﺐ ﲣﺮﺝ ﻣﻨﻪ ﺃﺭﺑﻌﺔ ﻋﺮﻭﻕ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻮﺭﻳﺪﻱ ﻣﻨﻬﺎ ﻓﻌﻠﻰ ﳐﺮﺟﻪ ﻏﺸﺎﺀﺍﻥ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺧﺮ ﻓﻌﻠﻰ‬
‫ﳐﺮﺝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﺃﻏﺸﻴﺔ ﻭﳓﻦ ﻗﺪ ﺗﻜﻠﻤﻨﺎ ﰲ ﻫﺬﻩ ﺍﻷﻏﺸﻴﺔ ﰲ ﻛﻼﻣﻨﺎ ﰲ ﺍﻟﻨﺒﺾ ﻛﻼﻣﹰﺎ ﳐﺘﺼﺮﹰﺍ ﻭﲤﺎﻡ ﲢﻘﻴﻖ‬
‫ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻳﺄﰐ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﻘﻠﺐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻋﺰ ﻭﺟﻞ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫؟‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﺼﺎﻋﺪ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﳉﺰﺀ ﺍﻟﺼﺎﻋﺪ‪ ..‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﺍﻟﻘﺴﻢ ﺍﻷﻛﱪ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺼﺎﻋﺪ ﻣﻦ ﺃﻭﺭﻃﻲ ﺃﺧﺬ ﳓﻮ ﺍﻟﻠﺜﺔ ﻛﻤﺎ ﻗﺎﻟﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻷﺻﻐﺮ ﻓﺈﻧﻪ ﻳﺘﻔﺮﻕ ﰲ ﻛﺘﻒ ﺍﻟﻴﺪ ﺍﻟﻴﺴﺮﻯ‬
‫ﻭﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻣﻦ ﺍﻟﺮﻗﺒﺔ ﻭﰲ ﺳﺎﺋﺮ ﻣﺎ ﻫﻨﺎﻙ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻗﻮﻟﻪ‪ :‬ﺣﱴ ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻠﺤﻢ ﺍﻟﺮﺧﻮ ﺍﻟﺘﻮﰐ ﺍﻟﺬﻱ ﻫﻨﺎﻙ‬
‫ﺍﻧﻘﺴﻢ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺍﺛﻨﺎﻥ ﻣﻨﻬﺎ ﳘﺎ ﺍﻟﺸﺮﻳﺎﻧﺎﻥ ﺍﳌﺴﻤﻴﺎﻥ ﺑﺎﻟﺴﺒﺎﺗﻴﲔ‪ .‬ﺍﻟﺴﺒﺐ ﰲ ﺍﻧﻘﺴﺎﻣﻪ ﻫﺎ ﻫﻨﺎ ﺇﱃ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ‬
‫ﺃﻧﻪ ﳛﺘﺎﺝ ﺃﻥ ﻳﺼﻌﺪ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﻣﻘﺪﺍﺭ ﻛﺒﲑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ ﻷﺟﻞ ﺇﻣﻜﺎﻥ ﺣﺪﻭﺙ ﺍﻟﺮﻭﺡ ﺍﻟﻨﻔﺴﺎﱐ ﻣﻦ ﺍﻟﺮﻭﺡ‬
‫ﺍﳊﻴﻮﺍﱐ ﺍﻟﻨﺎﻓﺬ ﻓﻴﻪ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﺻﻌﻮﺩﻩ‪ ،‬ﻭﻫﻮ ﻗﺴﻢ ﻭﺍﺣﺪ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻭﺍﺣﺪﹰﺍ ﻟﻜﺎﻥ ﺻﻌﻮﺩﻩ ﺇﻣﺎ ﰲ‬
‫ﺟﺎﻧﺐ ﻭﺍﺣﺪ ﻓﻴﻜﻮﻥ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﰲ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻓﻴﻜﻮﻥ ﻗﺴﻤﺔ ﺍﻟﺮﻭﺡ ﻏﲑ ﻋﺎﺩﻟﺔ ﺃﻭ ﰲ ﺍﻟﻮﺳﻂ ﻓﻴﻜﻮﻥ‬
‫ﻏﲑ ﻣﻮﺍﻓﻖ ﻟﺸﻲﺀ ﻣﻦ ﺍﻷﻭﺩﺍﺝ ﰲ ﺳﻠﻮﻛﻪ ﻓﺈﻥ ﺍﻷﻭﺩﺍﺝ ﻣﻮﺿﻮﻋﺔ ﰲ ﺍﳉﺎﻧﺒﲔ ﻋﻠﻰ ﻣﺎ ﺗﻌﺮﻓﻪ ﺑﻌﺪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ‬
‫ﻟﺒﻄﻞ ﺍﺳﺘﻤﺪﺍﺩﻩ ﺍﻟﺪﻡ ﻣﻦ ﺍﻷﻭﺩﺍﺝ ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻣﻨﻪ ﻛﻤﺎ ﺑﻴﻨﺎ ﻓﻴﻤﺎ ﺳﻠﻒ ﺃﻥ ﺳﻠﻮﻙ ﺍﻟﺸﺮﺍﻳﲔ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ‬
‫ﺍﻷﻭﺭﺩﺓ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺎﻋﺪ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﻗﺴﻤﲔ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﻗﺴﻢ ﺁﺧﺮ ﻳﺘﻔﺮﻕ ﰲ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ‬
 ‫ﻭﻫﻲ ﺍﻟﻘﺺ ﻭﺍﻷﺿﻼﻉ ﻭﺍﻟﺮﻗﺒﺔ ﻭﺍﻟﻴﺪﺍﻥ‪ .‬ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻷﺻﻐﺮ ﻣﻦ ﻗﺴﻢ ﺃﻭﺭﻃﻴﺎ ﻟﺼﺎﻋﺪ ﻓﺈﻧﻪ ﻳﺄﺧﺬ ﺇﱃ ﻧﺎﺣﻴﺔ‬
‫ﺍﻹﺑﻂ ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺍﺣﺘﻴﺎﺝ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻌﺎﻟﻴﺔ ﺇﱃ ﻗﺴﻤﲔ ﻣﻦ ﺍﻟﺸﺮﺍﻳﲔ ﻭﻫﻼ ﳍﺎ ﻗﺴﻢ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ؟ ﺃﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻨﻔﺼﻞ ﺃﻭ ﹰﻻ ﻣﻦ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﺼﺎﻋﺪ ﺃﻭ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺗﻠﻚ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻓﺈﻥ ﻗﻴﻞ ﺇﻥ‬
‫ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﻻ ﻳﻜﻔﻲ ﻟﺼﻐﺮﻩ ﻓﺘﺤﺘﺎﺝ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﺇﱃ ﺍﻵﺧﺮ ﻗﻠﻨﺎ ﻗﺪ ﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﻫﺬﻳﻦ ﻋﻈﻴﻤﹰﺎ‬
‫ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻻﺛﻨﲔ‪.‬‬
‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﻫﺬﻳﻦ ﺍﻟﻘﺴﻤﲔ ﻳﺼﻌﺪ ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ ﻭﻫﻮ ﺍﳌﻔﻀﻞ ﻗﺒﻞ ﺻﻌﻮﺩ ﺍﻟﺸﺮﻳﺎﻥ ﺇﱃ ﺍﻟﻠﺜﺔ ﺇﱃ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﻣﻦ‬
‫ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻷﻧﻪ ﺃﻗﺮﺏ ﺇﱃ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻭﻳﺼﻌﺪ ﺍﻵﺧﺮ ﻭﻫﻮ ﺍﳌﻨﻔﺼﻞ ﻋﻦ ﺍﻟﻠﺜﺔ ﺇﱃ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ‪،‬‬
‫ﻷﻥ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺃﻗﺮﺏ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻭﻝ ﻳﺼﻌﺪ ﺇﱃ ﺍﳉﺎﻧﺒﲔ ﺑﺄﻥ ﻳﺘﻔﺮﻕ ﺇﻟﻴﻬﻤﺎ ﻟﻜﺎﻥ ﻭﺻﻮﻝ ﺃﺟﺰﺍﺋﻪ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻗﺒﻞ ﻭﺻﻠﻬﺎ ﺇﱃ ﺍﳉﺎﻧﺐ‬
‫ﺍﻷﳝﻦ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺻﻌﻮﺩﻩ ﻫﻮ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﻗﺴﻤﺔ ﺍﻟﺮﻭﺡ ﻋﻠﻰ ﺍﳉﺎﻧﺒﲔ ﻏﲑ ﻋﺎﺩﻟﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺍﺛﻨﺎﻥ ﻣﻨﻬﺎ ﳘﺎ‪ :‬ﺍﻟﺸﺮﻳﺎﻧﺎﻥ ﺍﳌﺴﻤﻴﺎﻥ ﺑﺎﻟﺴﺒﺎﺗﻴﲔ ﻭﻳﺼﻌﺪﺍﻥ ﳝﻨﺔ ﻭﻳﺴﺮﺓ‪ ،‬ﻣﻊ ﺍﻟﻮﺩﺍﺟﲔ ﺍﻟﻐﺎﺋﺮﻳﻦ ﺃﻣﺎ ﻭﺟﻮﺏ ﺻﻌﻮﺩ‬
‫ﻫﺬﻳﻦ ﻣﻊ ﻭﺩﺍﺟﲔ ﺃﻱ ﺻﺤﺒﺘﻬﻤﺎ ﻓﻠﻤﺎ ﻗﻠﻨﺎﻩ ﰲ ﻭﺟﻮﺏ ﻣﺼﺎﺣﺒﺔ ﺍﻟﺸﺮﻳﺎﻧﲔ ﻟﻸﻭﺭﺩﺓ ﻭﺃﻣﺎ ﻭﺟﻮﺏ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ‬
‫ﺍﻟﺼﺤﺒﺔ ﻟﻠﻮﺩﺍﺟﲔ ﺍﻟﻐﺎﺋﺮﻳﻦ ﺩﻭﻥ ﺍﻟﻈﺎﻫﺮﻳﻦ ﻓﻸﻥ ﻧﻔﻮﺫ ﻫﺬﻳﻦ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﺇﳕﺎ ﻫﻮ ﰲ ﻣﺆﺧﺮﻩ‪ ،‬ﻭﻣﻦ ﻗﺮﺏ ﻣﺆﺧﺮﻩ‬
‫ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﻮﻛﻬﻤﺎ ﳑﺎ ﻫﻮ ﺃﻗﺮﺏ ﺇﱃ ﻣﺆﺧﺮ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻭﺍﻟﻮﺩﺍﺟﺎﻥ ﺍﻟﻐﺎﺋﺮﺍﻥ ﻛﺬﻟﻚ ﲞﻼﻑ ﺍﻟﻈﺎﻫﺮﻳﻦ ﻓﻠﺬﻟﻚ‬
‫ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﻮﻙ ﻫﺬﻳﻦ ﺍﻟﺴﺒﺎﺗﻴﲔ ﰲ ﺻﺤﺒﺔ ﺍﻟﻮﺩﺍﺟﲔ ﺍﻟﻐﺎﺋﺮﻳﻦ ﻻ ﺍﻟﻈﺎﻫﺮﻳﻦ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺸﺮﻳﺎﻧﲔ ﺍﻟﺴﺒﺎﺗﻴﲔ‬

‫ﻭﻛﻼﻣﻨﺎ ﰲ ﺫﻟﻚ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲝﺜﲔ ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﻫﻴﺌﺔ ﺗﺼﻌﺪ ﺍﻟﺸﺮﻳﺎﻧﲔ ﺇﱃ ﺍﻟﺮﺃﺱ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﺮﻳﺎﻧﲔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﺑﻞ ﺗﻨﺘﺴﺞ ﻋﻨﻪ ﺍﻟﺸﺒﻜﺔ ﻋﺮﻭﻗﹰﺎ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﻟﻐﺮﺽ ﲞﻠﻘﺔ ﻫﺬﻳﻦ ﺍﻟﺸﺮﻳﺎﻧﲔ ﺇﻳﺼﺎﻝ ﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﺇﱃ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﺍﻟﺮﺃﺱ‬
‫ﻭﺍﻟﺒﺎﻃﻨﺔ ﻣﻨﻪ‪ ،‬ﻭﺇﱃ ﺍﻟﱵ ﻫﻲ ﻣﻨﻪ ﻗﺪﺍﻣﹰﺎ ﻭﺧﻠﻔﹰﺎ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﲨﻴﻌﻬﺎ ﲢﺘﺎﺝ ﺇﱃ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﻛﻤﺎ ﳛﺘﺎﺝ‬
‫ﺇﻟﻴﻪ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﳛﺘﺎﺝ ﺍﻟﺪﻣﺎﻍ ﺧﺎﺻﺔ ﺇﱃ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﺃﻛﺜﺮ ﻟﻴﺤﻴﻠﻬﺎ ﺇﱃ ﻣﺰﺍﺝ ﺗﺼﻠﺢ ﺑﻪ ﻷﻥ‬
‫ﺗﺼﺪﺭ ﻋﻨﻬﺎ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﻔﺴﻴﺔ ﻣﻀﺎﻓﹰﺎ ﺇﱃ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻨﻬﺎ ﻻﺳﺘﻔﺎﺩﺗﻪ ﻣﻨﻬﺎ ﺍﳊﻴﺎﺓ ﻓﻠﺬﻟﻚ ﻫﺬﺍﻥ ﺍﻟﺸﺮﻳﺎﻧﺎﻥ ﳛﺘﺎﺟﺎﻥ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺎ ﻳﺘﻔﺮﻕ ﻣﻨﻬﻤﺎ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﻛﺎﻓﻴﹰﺎ ﳉﻤﻴﻊ ﺃﻋﻀﺎﺀ ﺍﻟﺮﺃﺱ‪ ،‬ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﺎ ﺑﻄﻦ ﻭﻣﺎ ﻫﻮ ﻣﻦ ﻗﺪﺍﻡ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻣﻦ‬
‫ﺧﻠﻒ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﻜﻮﻥ ﻣﺎ ﻳﺪﺧﻞ ﻣﻨﻬﻤﺎ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﻛﺜﲑﹰﺍ ﻟﻴﻜﻮﻥ ﻣﺎ ﻳﻨﻔﺬ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ‬
‫ﻛﺜﲑﹰﺍ ﺟﺪﺍﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻨﻘﺴﻢ ﻫﺬﺍﻥ ﺍﻟﺸﺮﻳﺎﻧﺎﻥ ﰲ ﺗﺼﻌﺪﳘﺎ ﺍﻟﺘﻘﺴﻴﻢ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻜﺘﺎﺏ‪.‬‬

‫ﻭﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺗﻼﻗﻲ ﺍﻷﺟﺰﺍﺀ ﺍﳌﺘﺼﻌﺪﺓ ﺇﱃ ﻗﻤﺔ ﺍﻟﺮﺃﺱ ﺃﻋﲏ ﺗﻼﻗﻲ ﻓﻮﻫﺎﺕ ﺍﻟﺼﺎﻋﺪﺓ ﻣﻦ ﺍﻟﻴﻤﲔ ﻟﻔﻮﻫﺎﺕ ﺍﻟﺼﺎﻋﺪﺓ ﻣﻦ‬
‫ﺍﻟﻴﺴﺎﺭ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻨﻘﺺ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﻟﻮ ﺯﻳﺪ ﰲ ﻓﺮﻭﻉ ﺍﻟﺼﺎﻋﺪ ﻣﻦ ﺍﻟﻴﻤﲔ ﺃﻭ ﻣﻦ ﺍﻟﻴﺴﺎﺭ ﳝﻜﻦ ﺃﻥ ﻳﻌﺪﻝ ﲟﺎ ﰲ‬
‫ﻓﺮﻭﻉ ﺍﻟﺼﺎﻋﺪﺓ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻓﻼ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﻧﺎﻗﺼﺔ ﰲ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻧﻔﻮﺫ ﻣﺎ ﻳﻨﻔﺬ‬
‫ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﺍﻳﲔ ﻟﻴﺲ ﻳﻨﻔﺬ ﻣﻦ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﺑﻞ ﺇﻣﺎ ﻣﻦ ﻣﺆﺧﺮﻩ ﺃﻭ ﻣﻦ ﻗﺮﺏ ﻣﺆﺧﺮﻩ ﻷﻥ ﺍﳊﻖ ﺃﻥ‬
 ‫ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﺗﻜﻮﻥ ﻋﻨﺪ ﻣﺆﺧﺮ ﺍﻟﺪﻣﺎﻍ ﻋﻠﻰ ﻃﺒﻴﻌﺘﻬﺎ ﻏﲑ ﻣﺘﻐﲑﺓ ﺗﻐﲑﹰﺍ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺗﻐﲑﻫﺎ ﺍﻟﻜﺜﲑ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﻣﻘﺪﻡ‬
‫ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺍﳌﺸﻬﻮﺭ ﻏﲑ ﻫﺬﺍ ﻭﻫﻴﺌﺔ ﺍﻟﺘﺸﺮﻳﺢ ﺗﺼﺪﻕ ﻣﺎ ﻗﻠﻨﺎﻩ‪ ،‬ﻭﺳﻨﱪﻫﻦ ﻋﻠﻰ ﺫﻟﻚ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺇﺫﺍ ﳓﻦ ﺗﻜﻠﻤﻨﺎ ﰲ‬
‫ﺗﺸﺮﻳﺢ ﺍﻟﺪﻣﺎﻍ‪ .‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻫﻴﺌﺔ ﺍﻟﺸﺒﻜﺔ ﺍﻟﱵ ﲢﺖ ﺍﻟﺪﻣﺎﻍ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺑﻞ ﺗﻨﺘﺴﺞ ﻋﻨﺪ ﺍﻟﺸﺒﻜﺔ ﻋﺮﻭﻗﹰﺎ ﰲ‬
‫ﻋﺮﻭﻕ ﻃﺒﻘﺎﺕ ﻣﻦ ﻏﻀﻮﻥ ﻋﻠﻰ ﻏﻀﻮﻥ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺒﻜﺔ ﺗﻌﺪﻳﻞ ﺍﻟﺮﻭﺡ ﺍﻟﺼﺎﻋﺪ ﺇﱃ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﻣﻌﺪ ﹰﻻ ﻋﻦ ﺣﺮﺍﺭﺓ ﺍﻟﺰﺍﺋﺪﺓ‬
‫ﺣﱴ ﻳﻘﺎﺭﺏ ﺍﻻﻋﺘﺪﺍﻝ ﻓﻴﻘﺮﺏ ﺑﺬﻟﻚ ﻣﻦ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻷﻥ ﺗﺼﺪﺭ ﻋﻨﻪ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﺟﻌﻠﺖ ﲢﺖ ﺍﻟﺪﻣﺎﻍ ﻻ‬
‫ﻓﻮﻗﻪ ﻭﻻ ﺇﱃ ﺟﺎﻧﺐ ﻷﻥ ﺗﱪﺩ ﻣﺎ ﻳﻮﺿﻊ ﲢﺖ ﺍﳉﺴﻢ ﺍﳌﱪﺩ ﺃﻛﺜﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﺑﺮﺩ ﻣﺎ ﻳﻮﺿﻊ ﻓﻮﻗﻪ ﺃﻭ ﺇﱃ ﺟﺎﻧﺒﻪ‪ ،‬ﻷﻥ ﺍﻟﺒﺎﺭﺩ‬
‫ﻭﺃﺟﺰﺍﺀﻩ ﻣﻦ ﺷﺄﻬﻧﺎ ﺍﻟﺘﺴﻔﻞ ﻻ ﻏﲑ‪ ،‬ﻭﺇﳕﺎ ﻓﺮﻗﺖ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﻛﺎﻟﺸﺒﻜﺔ ﻟﻴﺘﻔﺮﻕ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﻭﺡ ﺇﱃ ﺃﺟﺰﺍﺀ ﺻﻐﲑﺓ‪،‬‬
‫ﻓﺘﻜﻮﻥ ﺃﻗﺒﻞ ﻟﻼﻧﻔﻌﺎﻝ‪.‬‬
‫ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﺫﻟﻚ ﻣﻊ ﺃﻥ ﺍﻟﺮﻭﺡ ﻭﺇﻥ ﻛﺎﻧﺖ ﺷﺪﻳﺪﺓ ﺍﻟﻠﻄﺎﻓﺔ ﻓﺈﻬﻧﺎ ﺷﺪﻳﺪﺓ ﺍﳊﺮﺍﺭﺓ‪ ،‬ﻭﺗﱪﺩ ﺍﳊﺎﺭ ﻋﻦ ﺍﻟﺒﺎﺭﺩ ﺍﻟﻀﻌﻴﻒ‬
‫ﺍﻟﱪﺩ ﻣﻦ ﻏﲑ ﻣﺪﺍﺧﻠﺔ ﻭﳐﺎﻟﻄﺔ ﺑﻄﻲﺀ ﺟﺪﹰﺍ ﻭﻋﺴﺮ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻕ‪ ،‬ﻭﻟﺬﻟﻚ ﺧﻠﻘﺖ ﻫﺬﻩ ﺍﻟﺸﺒﻜﺔ ﻣﻦ‬
‫ﺷﺮﺍﻳﲔ ﻻ ﲣﺎﻟﻄﻬﺎ ﺃﻭ ﺭﺩﺓ ﻭﺫﻟﻚ ﻟﺌﻼ ﲣﺎﻟﻂ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﺍﻟﺪﻡ ﻓﻴﻐﻠﻆ ﻗﻮﺍﻣﻬﺎ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﻗﻠﺔ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﺑﺴﺮﻋﺔ‬
‫ﺍﻻﻧﻔﻌﺎﻝ‪ ،‬ﻭﺟﻌﻠﺖ ﻫﺬﻩ ﺍﻟﺸﺒﻜﺔ ﺑﲔ ﺍﻟﻌﻈﺎﻡ ﺍﳌﻮﺿﻮﻋﺔ ﲢﺖ ﺍﻟﺪﻣﺎﻍ ﻭﺑﲔ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﺍﶈﻴﻄﺔ ﺑﺎﻟﺪﻣﺎﻍ ﻣﻦ ﺃﺳﻔﻞ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻓﻌﻞ ﻛﺬﻟﻚ ﻷﻬﻧﺎ ﻟﻮ ﻭﺿﻌﺖ ﻓﻮﻕ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﻟﻜﺎﻧﺖ ﻣﻊ ﺃﻬﻧﺎ ﺃﻗﺮﺏ ﺇﱃ ﺟﻮﻫﺮ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻓﺈﻬﻧﺎ ﲡﺎﻭﺯ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﻜﻮﻥ‬
‫ﰲ ﺍﻟﱪﻛﺔ ﺍﻟﱵ ﻫﻲ ﺍﳌﻌﺼﺮﺓ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﻌﺼﺮﺓ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ ﺑﻌﺪ ﻫﻲ ﻭﻫﺬﻩ ﲢﺪﺙ ﻣﻦ ﺃﺳﻔﻞ ﻣﻮﺿﻊ ﻣﻦ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ‪،‬‬
‫ﻭﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺍﳌﺘﺴﻔﻞ ﳑﻠﻮﺀ ﻣﻦ ﺍﻟﺪﻡ‪ ،‬ﻓﻠﻮ ﺟﻌﻠﺖ ﺍﻟﺸﺒﻜﺔ ﻓﻮﻗﻪ ﺗﺴﺨﻨﺖ ﺑﻪ ﻓﺈﻥ ﺍﳊﺮﺍﺭﺓ ﻣﻦ ﺷﺄﻥ ﺣﺎﻣﻠﻬﺎ ﺍﻟﺘﺼﻌﺪ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﱪﻭﺩﺓ ﻣﻦ ﺷﺄﻥ ﺣﺎﻣﻠﻬﺎ ﺍﻟﺘﺴﻔﻞ‪ .‬ﻭﻛﺎﻥ ﺃﻳﻀﹰﺎ ﺗﻜﺜﲑ ﻣﺎ ﳜﺎﻟﻄﻬﺎ ﻣﻦ ﺍﻷﲞﺮﺓ ﺍﳌﺘﺼﻌﺪﺓ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﻡ ﻷﺟﻞ‬
‫ﺣﺮﺍﺭﺗﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻷﺭﻭﺍﺡ ﻣﻨﻬﺎ ﺗﻐﻠﻆ‪ ،‬ﻭﻳﻘﻞ ﻗﺒﻮﳍﺎ ﺑﺴﺮﻋﺔ ﺍﻻﻧﻔﻌﺎﻝ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻊ ﻫﺬﻩ ﺍﻟﺸﺒﻜﺔ ﲢﺖ‬
‫ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ‪ ،‬ﻭﻭﺿﻊ ﺍﳌﻌﺼﺮﺓ ﻓﻮﻕ ﺗﻠﻚ ﺍﻷﻡ‪ ،‬ﰒ ﺇﺫﺍ ﺗﻌﺪﻟﺖ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﻭﺍﺣﺘﻴﺞ ﺇﱃ ﺗﺼﻌﺪﻫﺎ ﺇﱃ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺟﺐ ﺃﻥ‬
‫ﲡﺘﻤﻊ ﻋﺮﻭﻗﻬﺎ ﻭﺗﺼﲑ ﻛﻤﺎ ﻛﺎﻧﺖ ﺃﻭ ﹰﻻ ﺯﻭﺟﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﳌﺎ ﻛﺎﻧﺖ ﻣﻮﺿﻮﻋﺔ ﲢﺖ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ‪ ،‬ﻓﺈﳕﺎ‬
‫ﳝﻜﻦ ﻧﻔﻮﺫﻫﺎ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﺑﺄﻥ ﳜﺮﻕ ﺃﻭ ﹰﻻ ﺗﻠﻚ ﺍﻷﻡ‪ ،‬ﻭﻟﻮ ﺧﺮﻗﺘﻬﺎ ﻭﻫﻲ ﻋﻠﻰ ﺣﺎﳍﺎ ﻣﺘﻔﺮﻗﺔ ﻟﺰﻡ ﺫﻟﻚ ﺣﺪﻭﺙ ﺛﻘﻮﺏ‬
‫ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﰲ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﻭﻟﺰﻡ ﺫﻟﻚ ﻭﻫﻦ ﺟﺮﻣﻬﺎ ﺟﺪﺍﹰ‪ ،‬ﻭﺇﳕﺎ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﺑﻌﺪ ﲡﻤﻌﻬﺎ ﺯﻭﺟﹰﺎ ﻟﻴﻜﻮﻥ‬
‫ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﻳﺼﻌ ﺪ ﻣﻦ ﺟﺎﻧﺐ ﻓﺘﻜﻮﻥ ﻗﺴﻤﺔ ﺍﻟﺮﻭﺡ ﻋﻠﻰ ﺍﳉﺎﻧﺒﲔ ﻋﺎﺩﻟﺔ‪ ،‬ﻭﺇﳕﺎ ﱂ ﳚﻌﻞ ﻣﻨﻬﺎ ﺯﻭﺝ ﺁﺧﺮ ﺃﺣﺪ ﻓﺮﺩﻳﻪ ﻗﺪﺍﻡ‬
‫ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺍﻵﺧﺮ ﺧﻠﻔﻪ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺗﺼﻌﺪﻫﺎ ﺃﻭ ﹰﻻ ﺇﱃ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ‬
‫ﺗﺼﻌﺪﻫﺎ ﻣﻦ ﻗﺮﺏ ﺟﺎﻧﺒﻴﻪ ﻓﻘﻂ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻷﻭﺭﻃﻲ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻣﻄﻠﺒﲔ‪ ،‬ﺃﺣﺪﳘﺎ ﰲ ﻫﻴﺌﺔ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻨﺎﺯﻝ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﰲ ﺗﻌﺪﻳﺪ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻻ ﺗﺼﺤﺐ ﺍﻟﺸﺮﺍﻳﲔ ﻓﻴﻬﺎ ﺍﻷﻭﺭﺩﺓ ﻓﻠﺬﻟﻚ ﺍﺷﺘﻤﻞ ﻛﻼﻣﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻋﻠﻰ ﲝﺜﲔ‪.‬‬
 ‫ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺗﻌﺮﻳﻒ ﻫﻴﺌﺔ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻨﺎﺯﻝ ﻗﺪ ﻋﺮﻓﺖ ﳑﺎ ﺳﻠﻒ ﺃﻥ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻌﻈﻴﻢ ﺍﳌﺴﻤﻰ ﺃﻭﺭﻃﻲ ﻳﻨﻘﺴﻢ ﺇﱃ‬
‫ﻗﺴﻤﲔ‪ :‬ﺃﺻﻐﺮﳘﺎ ﺇﱃ ﺃﻋﺎﱄ ﺍﻟﺒﺪﻥ ﻭﻳﺘﻔﺮﻕ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺴﻤﻰ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﺼﺎﻋﺪ‪ .‬ﻭﺃﻋﻈﻤﻬﺎ ﻳﻨﺰﻝ ﺇﱃ ﺃﺳﺎﻓﻞ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﻳﺴﻤﻰ‬
‫ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻨﺎﺯﻝ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺇﻳﺼﺎﻝ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﺇﱃ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻹﻓﺎﺩﻬﺗﺎ ﺍﳊﻴﺎﺓ ﻭﺍﳊﻴﺎﺓ ﺍﻟﻐﺮﻳﺰﻳﺔ‪.‬‬

‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻧﺰﻭﻝ ﻫﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ ﺇﱃ ﺃﺳﻔﻞ ﻣﻦ ﺃﻗﺮﺏ ﺍﻟﻄﺮﻕ ﻭﺃﺣﺮﺯﻫﺎ ﻭﺍﻟﻄﺮﻳﻖ ﺍﻷﻗﺮﺏ ﻫﻲ ﺍﳌﺴﺘﻘﻴﻤﺔ‪ ،‬ﻭﺃﺣﺮﺯ‬
‫ﺍﻟﻄﺮﻕ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪﺍﻡ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻣﻼﻗﻴﹰﺎ ﳍﺎ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺃﺣﺮﺯ‪ ،‬ﻷﻧﻪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻦ ﺧﻠﻒ ﳏﺮﻭﺯﹰﺍ‬
‫ﺑﻌﻈﺎﻡ ﺍﻟﺼﻠﺐ‪ .‬ﻭﺃﻣﺎ ﻣﻦ ﻗﺪﺍﻡ‪ ،‬ﻓﺈﻥ ﺃﻋﻼﻩ ﻳﻜﻮﻥ ﳏﺮﻭﺯﹰﺍ ﺑﻌﻈﺎﻡ ﺍﻟﻘﺺ‪ ،‬ﻭﺃﺳﻔﻠﻪ ﳏﺮﻭﺯﹰﺍ ﺑﺎﻷﺣﺸﺎﺀ ﺍﳌﻮﺿﻮﻋﺔ ﺃﻣﺎﻣﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻓﺈﻥ ﺃﻋﻼﻩ ﻳﻜﻮﻥ ﳏﺮﻭﺯﹰﺍ ﺑﺎﻷﺿﻼﻉ‪ ،‬ﻭﺃﺳﻔﻠﻪ ﳏﺮﻭﺯﹰﺍ ﺑﺎﻷﺣﺸﺎﺀ ﺍﻟﱵ ﰲ ﺟﺎﻧﺒﻴﻪ‪.‬‬
‫ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺍﶈﺮﺯ ﻟﻪ ﻣﻦ ﺧﻠﻒ ﺃﻛﱪ ﻭﺃﻋﻈﻢ ﻭﻫﻮ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻷﻧﻪ ﻣﻦ ﺧﻠﻒ ﻏﺎﺋﺐ ﻋﻦ ﺣﺮﺍﺳﺔ ﺍﳊﺲ‪،‬‬
‫ﻭﺇﳕﺎ ﱂ ﳚﻌﻞ ﺃﺳﻔﻠﻪ ﳏﺮﻭﺯﹰﺍ ﺑﻌﻈﺎﻡ ﻣﻦ ﻗﺪﺍﻣﻪ ﻭﺟﺎﻧﺒﻴﻪ ﻛﻤﺎ ﰲ ﺃﻋﻼﻩ ﻷﻥ ﺫﻟﻚ ﻏﲑ ﳑﻜﻦ ﺇﺫ ﻟﻮ ﻓﻌﻞ ﰲ ﺃﺳﺎ ﻓﻞ ﺗﻨﻮﺭ‬
‫ﺍﻟﺒﺪﻥ‪ ،‬ﻋﻈﺎﻡ ﻣﻦ ﻗﺪﺍﻣﻪ ﻭﺟﺎﻧﺒﻴﻪ ﻟﺘﻌﺬﺭ ﻣﻊ ﺫﻟﻚ ﺍﳓﻨﺎﺀ ﺍﻟﺒﺪﻥ ﻭﺍﻧﻌﻄﺎﻓﻪ ﺇﱃ ﺟﻬﺔ ﻣﻦ ﺍﳉﻬﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻣﺎﻧﻌﹰﺎ ﻣﻦ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﺗﻌﺬﺭ ﺃﻥ ﻳﻜﻮﻥ ﺃﺳﻔﻠﻪ ﳏﺮﻭﺯﹰﺍ ﻣﻦ ﻗﺪﺍﻣﻪ‪ ،‬ﻭﺟﺎﻧﺒﻴﻪ ﺑﻌﻈﺎﻡ ﻛﻤﺎ ﰲ ﺃﻋﻼﻩ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺃﻋﻼﻩ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﳑﻜﻦ ﻷﻧﻪ ﻻ‬
‫ﻳﻌﺎﻭﻕ ﻋﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﳓﻮﻫﺎ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻘﻠﺐ ﻣﻮﺿﻊ ﳐﺮﺝ ﻫﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ ﻣﻨﻪ ﻏﲑ ﻣﻼﻕ ﻟﻌﻈﺎﻡ ﺍﻟﺼﻠﺐ‬
‫ﺍﺣﺘﺎﺝ ﻫﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ ﰲ ﻧﻔﻮﺫﻩ ﺇﱃ ﻣﻼﻗﺎﺓ ﺗﻠﻚ ﺍﻟﻌﻈﺎﻡ ﺍﻟﱵ ﺗﻮﺟﻪ ﺇﻟﻴﻬﺎ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻟﺌﻼ‬
‫ﺗﻄﻮﻝ ﺍﳌﺴﺎﻓﺔ ﺍﻟﱵ ﻫﻮ ﻓﻴﻬﺎ ﻏﲑ ﻣﺘﻜﺊ ﻋﻠﻰ ﻋﻈﺎﻡ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﻧﻔﺼﺎﻝ ﻫﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ ﻣﻦ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻵﺧﺮ ﺍﻟﺼﺎﻋﺪ ﺇﱃ‬
‫ﳏﺎﺫﺍﺓ ﺍﻟﻔﻘﺮﺓ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ‪ ،‬ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﻮﺫ ﻫﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ ﰲ ﺗﻮﺟﻬﻪ ﺇﱃ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ‪ ،‬ﻭﻫﻮ‬
‫ﺇﱃ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ‪.‬‬
‫ﻭﻋﻨﺪ ﻧﻔﻮﺫﻩ ﺇﻟﻴﻬﺎ ﳛﺘﺎﺝ ﺃﻥ ﻳﻨﻌﻄﻒ ﻟﻴﻨﺰﻝ ﺇﱃ ﺃﺳﻔﻞ ﻓﻠﺬﻟﻚ ﳛﺪﺙ ﻟﻪ ﻫﻨﺎﻙ ﺯﺍﻭﻳﺔ‪ ،‬ﻭﻣﻼﻗﺎﺓ ﺗﻠﻚ ﺍﻟﺰﺍﻭﻳﺔ ﻟﻌﻈﺎﻡ‬
‫ﺍﻟﺼﻠﺐ ﻣﻀﺮ ﻻ ﳏﺎﻟﺔ ﳍﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ‪ ،‬ﻓﻠﺬﻟﻚ ﺧﻠﻘﺖ ﻫﻨﺎﻙ ﻏﺪّﺓ ﺗﺴﻤﻰ ﺍﻟﺘﻮﺗﺔ‪ .‬ﻟﺘﻜﻮﻥ ﻬﺑﺬﺍ ﻟﺸﺮﻳﺎﻥ ﻭﻃﺌﺎﹰ‪ ،‬ﻭﻫﻨﺎﻙ‬
‫ﻳﺮﺗﺒﻂ ﻻ ﳏﺎﻟﺔ ﺑﻌﻈﺎﻡ ﺍﻟﺼﻠﺐ‪ ،‬ﻭﳝﺘﺪ ﻋﻠﻴﻬﺎ ﺇﱃ ﺣﻴﺚ ﳝﻜﻨﻪ ﺍﻟﻨﻔﻮﺫ ﺇﱃ ﺍﻟﺮﺟﻠﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﻓﻘﺮﺍﺕ‬
‫ﺍﻟﻌﺠﺰ ﻓﻠﺬﻟﻚ ﻫﺬﺍ ﺍﻟﺸﺮﻳﺎﻥ ﳝﺘﺪ ﻋﻠﻰ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﻓﻘﺮﺍﺕ ﺍﻟﻈﻬﺮ ﺇﱃ ﻓﻘﺮﺍﺕ ﺍﻟﻌﺠﺰ‪ .‬ﻭﳌﺎ‬
‫ﻛﺎﻥ ﺍﻟﻨﺨﺎﻉ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺣﺎﺟﺘﻪ ﺇﱃ ﻛﺜﺮﺓ ﺍﻷﺭﻭﺍﺡ ﺍﳊﻴﻮﻟﻴﺔ ﻗﺮﻳﺒﺔ ﻣﻦ ﺣﺎﺟﺔ ﺍﻟﺪﻣﺎﻍ ﻓﻠﺬﻟﻚ‬
‫ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻨﻔﺬ ﺇﻟﻴﻪ ﺷﻌﺐ ﻛﺜﲑﺓ ﻣﻦ ﻫﺬﺍ ﻟﺸﺮﻳﺎﻥ ﺇﱃ ﺍﻟﻨﺨﺎﻉ ﺷﻌﺐ ﻣﻦ ﻛﻞ ﻓﻘﺮﺓ ﳝﺮ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻟﺬﻟﻚ ﺗﺮﺳﻞ ﺷﻌﺒﹰﺎ ﺃﺧﺮ‬
‫ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﳝﺮ ﻋﻠﻰ ﳏﺎﺫﺍﻬﺗﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﰒ ﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ﺗﻨﻔﺼﻞ ﻣﻨﻪ ﺛﻼﺛﺔ ﺷﺮﺍﻳﲔ‪ :‬ﺍﻟﺼﻐﲑ ﻣﻨﻬﺎ ﳜﺘﺺ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﺴﺮﻯ‪ .‬ﺍﻟﺴﺒﺐ ﰲ ﺍﺧﺘﺼﺎﺹ ﻫﺬﻩ‬
‫ﺍﻟﻜﻠﻴﺔ ﺑﺬﻟﻚ ﺃﻬﻧﺎ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ‪ ،‬ﻭﺑﻘﺮﺏ ﺍﻟﻄﺤﺎﻝ‪ ،‬ﻓﻠﻮ ﱂ ﳜﺘﺺ ﻬﺑﺬﻩ ﺍﻟﺸﻌﺐ ﺗﺴﺨﻨﻬﺎ ﻟﻜﺎﻧﺖ ﺗﱪﺩ‪ ،‬ﻓﺘﺨﺎﻟﻒ‬
‫ﻛﺜﲑﹰﺍ ﳌﺰﺍﺝ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﻤﲎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻵﺧﺮﺍﻥ ﻳﺼﲑﺍﻥ ﺇﱃ ﺍﻟﻜﻠﻴﺘﲔ ﻟﺘﺠﺬﺏ ﺍﻟﻜﻠﻴﺔ ﻣﻨﻬﻤﺎ ﻣﺎﺋﻴﺔ ﺍﻟﺪﻡ ﻓﺈﻬﻧﻤﺎ ﻛﺜﲑﹰﺍ ﻣﺎ ﳚﺘﺬﺑﺎﻥ ﻣﻦ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﺩﻣﹰﺎ‬
‫ﻏﲑ ﻧﻘﻲ‪ ،‬ﻻ ﺷﻚ ﺃﻥ ﻫﺬﻳﻦ ﺍﻟﺸﺮﻳﺎﻧﲔ‪ ،‬ﻣﻊ ﺃﻬﻧﻤﺎ ﻳﻔﻴﺪﺍﻥ ﺍﻟﻜﻠﻴﺘﲔ ﺍﳊﻴﺎﺓ ﻭﺍﳊﺮﺍﺭﺓ‪ ،‬ﻓﺈﻬﻧﻤﺎ ﻳﻨﺘﻔﻊ ﻬﺑﻤﺎ ﰲ ﺍﻟﻜﻠﻴﺘﲔ ﻷﻬﻧﻤﺎ‬
‫ﳚﺘﺬﺑﺎﻥ ﻣﻨﻬﻤﺎ ﻣﺎﺋﻴﺔ ﻛﺜﲑﺓ ﻓﺘﻨﻘﻰ ﺑﺴﺒﺐ ﺫﻟﻚ ﻣﺎ ﰲ ﺍﻟﺸﺮﺍﻳﲔ ﻣﻦ ﺍﻟﺪﻡ ﻋﻦ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﻭﺃﻣﺎ ﺳﺒﺐ ﻫﺬﻩ ﺍﳌﺎﺋﻴﺔ ﺍﻟﱵ‬
‫ﲢﺘﺎﺝ ﺇﱃ ﺍﺟﺘﺬﺍﺏ ﺍﻟﻜﻠﻴﺘﲔ ﳍﺎ ﻓﻠﻴﺲ ﻣﺎ ﻗﺎﻟﻪ‪ .‬ﻓﺈﻥ ﺍﻟﺸﺮﺍﻳﲔ ﻟﻴﺲ ﻣﻦ ﺷﺄﻬﻧﺎ ﺍﺟﺘﺬ ﺍﺏ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ‪ ،‬ﺑﻞ ﺳﺒﺐ ﺫﻟﻚ ﺃﻥ‬
‫ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﺼﻞ ﺇﱃ ﺍﻟﻘﻠﺐ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ‪ .‬ﻭﻟﺬﻟﻚ ﺳﺒﺐ ﻓﺎﻋﻠﻲ‪ ،‬ﻭﺳﺒﺐ ﻏﺎﺋﻲ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺴﺒﺐ ﺍﻟﻔﺎﻋﻠﻲ‪ :‬ﻓﻬﻮ ﺃﻥ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﺄﰐ ﺍﻟﻘﻠﺐ ﺇﳕﺎ ﻳﺄﺗﻴﻪ ﻣﻦ ﺍﻟﻮﺭﻳﺪ ﺍﻟﺼﺎﻋﺪ‪ .‬ﻭﺩﻡ ﻫﺬﺍ ﺍﻟﻮﺭﻳﺪ ﻻ ﳜﻠﻮ ﻣﻦ ﻣﺎﺋﻴﺔ‬
 ‫ﻛﺜﲑﺓ ﺧﺎﺻﺔ ﻋﻨﺪ ﻗﺮﺏ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﻮﺭﻳﺪ ﻳﺘﺼﻞ ﺑﻪ ﻣﺎ ﻳﺼﻔﻲ ﺍﻟﺪﻡ ﻣﻦ ﺍﳌﺎﺋﻴﺔ ﻛﻤﺎ ﰲ ﺍﻟﻮﺭﻳﺪ ﺍﻟﻨﺎﺯﻝ ﻋﻠﻰ‬
‫ﻣﺎ ﺗﻌﺮﻓﻪ ﺑﻌﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﺒﺐ ﺍﻟﻐﺎﺋﻲ‪ :‬ﻓﻬﻮ ﺃﻥ ﺍﻟﻘﻠﺐ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﺘﺼﻌﺪ ﻣﻨﻪ ﺃﺟﺰﺍﺀ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺪﻡ ﻭﻳﻨﻔﺬ ﺇﱃ ﺍﻟﺮﺋﺔ ﻓﻴﺨﺎﻟﻂ ﺍﳍﻮﺍﺀ‪،‬‬
‫ﻭﳛﺪﺙ ﻣﻦ ﺫﻟﻚ ﺟﺮﻡ ﻣﺴﺘﻌﺪ ﻷﻥ ﻳﺼﲑ ﰲ ﺍﻟﻘﻠﺐ ﺭﻭﺣﹰﺎ ﻭﺗﺼﻌﺪ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﻳﻜﻮﻥ ﺑﺎﻟﺘﺒﺨﺮ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﳌﺎﺋﻴﺔ ﰲ ﺍﻟﺪﻡ‬
‫ﻣﻬﻴﺌﺔ ﻟﺬﻟﻚ ﺍﻟﺘﺒﺨﲑ ﻓﺈﻥ ﺍﻷﺟﺴﺎﻡ ﺍﻷﺭﺿﻴﺔ ﻳﻘﻞ ﺗﺼﻌﺪﻫﺎ ﺑﺎﳊﺮﺍﺭﺓ ﻭﳐﺎﻟﻄﺔ ﺍﳌﺎﺋﻴﺔ ﻟﻸﺭﺿﻴﺔ ﻬﺗﻴﺌﻬﺎ ﻟﺬﻟﻚ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻡ ﺍﻟﻮﺍﺻﻞ ﺇﱃ ﺍﻟﻘﻠﺐ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ‪ ،‬ﻭﺟﺮﻡ ﺍﻟﻘﻠﺐ ﻛﺜﲑ ﺍﻷﺭﺿﻴﺔ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻏﺘﺬﺍﺅﻩ ﲟﺎ ﻳﻨﺎﺳﺒﻪ ﻣﻦ‬
‫ﺫﻟﻚ ﺍﻟﺪﻡ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﻜﺜﺮ ﺍﳌﺎﺋﻴﺔ ﰲ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﺘﺼﻌﺪ ﻣﻨﻪ ﺇﱃ ﺍﻟﺮﺋﺔ ﻷﺟﻞ ﺍﻧﺼﺮﺍﻑ ﺍﻷﺭﺿﻴﺔ ﺇﱃ ﻏﺬﺍﺀ ﺍﻟﻘﻠﺐ‪.‬‬

‫ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻣﺎ ﻳﻨﻔﺬ ﺇﱃ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺪﻣﻮﻳﺔ ﺍﳌﺨﺎﻟﻄﺔ ﻟﻸﺟﺰﺍﺀ ﺍﳍﻮﺍﺋﻴﺔ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ ﺟﺪﺍﹰ‪،‬‬
‫ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﻨﺎﻓﺬ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ ﺇﱃ ﺍﻟﺸﺮﺍﻳﲔ ﻛﺬﻟﻚ ﻭﻫﺬﻩ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﲡﻌﻞ ﺍﻟﺪﻡ ﻣﺴﺘﻌﺪﹰﺍ ﻟﻠﻔﺴﺎﺩ ﻭﺍﻟﻌﻔﻮﻧﺔ‪،‬‬
‫ﻓﻠﺬﻟﻚ ﲢﺘﺎﺝ ﺇﱃ ﺗﻨﻘﻴﺘﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻣﻦ ﺷﺄﻧﻪ ﺟﺬﺏ ﺍﳌﺎﺋﻴﺔ ﻣﻦ ﺍﻟﺪﻡ ﻫﻮ ﺍﻟﻜﻠﻲ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺃﻥ ﻳﻨﻔﺬ ﺇﱃ ﻛﻞ‬
‫ﺷﻌﺒﺔ ﻣﻦ ﺍﻟﺸﺮﺍﻳﲔ ﻟﺘﺠﺘﺬﺏ ﻣﻨﻬﺎ ﺍﳌﺎﺋﻴﺔ ﺍﳌﺨﺎﻟﻄﺔ ﻟﺪﻡ ﺍﻟﺸﺮﺍﻳﲔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺎﻵﰐ ﺇﱃ ﺍﻟﻴﺴﺮﻯ ﻣﻨﻬﻤﺎ ﻳﺴﺘﺼﺤﺐ ﺩﺍ ﺋﻤﹰﺎ ﻣﻦ ﺍﻵﰐ ﺇﱃ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﺴﺮﻯ‪ .‬ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ‬
‫ﺃﻛﺜﺮ ﺑﺮﺩﹰﺍ ﻣﻦ ﺍﻷﳝﻦ‪ ،‬ﻓﻠﻮ ﱂ ﻳﻜﻦ ﻣﺎ ﻳﺄﰐ ﺍﻟﺒﻴﻀﺔ ﺍﻟﻴﺴﺮﻯ ﻣﻦ ﺍﻟﺸﺮﺍﻳﲔ ﺃﺯﻳﺪ ﳑﺎ ﻳﺄﰐ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﻤﲎ‪ ،‬ﻟﻜﺎﻧﺖ ﺍﻟﺒﻴﻀﺔ‬
‫ﺍﻟﻴﺴﺮﻯ ﺃﺑﺮﺩ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻴﻤﲎ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﻣﺎ ﳜﺮﺝ ﻣﻨﻬﺎ ﻣﻦ ﺍﳌﲏ ﳐﺎﻟﻔﹰﺎ ﺟﺪﹰﺍ ﰲ ﺍﳌﺰﺍﺝ ﳌﺎ ﳜﺮﺝ ﻣﻦ ﺍﻟﺒﻴﻀﺔ‬
‫ﺍﻟﻴﻤﲎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺍﳌﲏ ﺍﳋﺎﺭﺝ ﻣﻨﻬﻤﺎ ﻏﲑ ﻣﺘﺸﺎﺑﻪ ﺍﳌﺰﺍﺝ‪ ،‬ﻭﻷﺟﻞ ﻛﺜﺮﺓ ﺍﻟﺸﺮﺍﻳﲔ ﰲ ﺍﻟﺒﻴﻀﺔ ﺍﻟﻴﺴﺮﻯ‬
‫ﺻﺎﺭﺕ ﻣﺸﺎﺭﻛﺘﻬﺎ ﻟﻠﻘﻠﺐ ﺃﻛﺜﺮ ﻣﻦ ﻣﺸﺎﺭﻛﺔ ﺍﻟﺒﻴﻀﺔ ﺍﻟﻴﻤﲎ ﻟﻪ‪ ،‬ﻭﻷﺟﻞ ﺍﻟﺸﻌﺒﺔ ﺍﻵﺗﻴﺔ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻜﻠﻴﺔ ﺻﺎﺭﺕ ﺍﻟﺒﻴﻀﺔ‬
‫ﺍﻟﻴﺴﺮﻯ ﻣﺸﺎﺭﻛﺔ ﻟﻠﻜﻠﻴﺔ ﺍﻟﻴﺴﺮﻯ ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﻤﲎ ﻓﺈﻬﻧﺎ ﻻ ﺗﺸﺎﺭﻛﻬﺎ ﺍﻟﺒﻴﻀﺔ ﺍﻟﻴﻤﲎ ﻛﺜﲑ ﻣﺸﺎﺭﻛﺔ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻻ ﺗﺼﺎﺣﺐ ﺍﻟﺸﺮﺍﻳﲔ ﻓﻴﻬﺎ ﺍﻷﻭﺭﺩﺓ‬

‫ﺍﳉﻤﻠﺔ ﺍﳋﺎﻣﺴﺔ‬

‫ﺻﻔﺔ ﺍﻷﻭﺭﺩﺓ‬

‫ﻫﻲ ﲬﺴﺔ ﻓﺼﻮﻝ‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬

‫ﺍﻟﻌﺮﻭﻕ ﺍﻟﺴﺎﻛﻨﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﻟﻌﺮﻭﻕ ﺍﻟﺴﺎﻛﻨﺔ ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻜﺒﺪ ﻭﻫﻲ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻣﻦ ﺷﺄﻧﻪ ﺇﺣﺎﻟﺔ ﺍﻟﻜﻴﻠﻮﺱ ﻛﻴﻤﻮﺳﹰﺎ ﻟﺘﻐﺬﻳﺔ ﻧﻔﺴﻬﺎ ﻭﺗﻐﺬﻳﺔ ﺍﻟﺒﺪﻥ ﻛﻠﻪ ﺑﺬﻟﻚ‬
‫ﺍﻟﻜﻴﻤﻮﺱ‪ .‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻠﻜﻴﻤﻮﺱ ﻃﺮﻳﻖ ﻳﻨﻔﺬ ﻓﻴﻪ ﻣﻦ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﺇﱃ ﺍﻟﻜﺒﺪ ﻭﻳﻜﻮﻥ ﻟﻠﻜﻴﻤﻮﺱ‬
‫ﻃﺮﻳﻖ ﻳﻨﻔﺬ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﺒﺪ ﺇﱃ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻄﺮﻕ ﻗﻮﻳﹰﺎ ﻟﺌﻼ ﻳﻨﺨﺮﻕ ﻋﻨﺪ‬
‫ﻼ ﻟﻼﻧﺜﻨﺎﺀ ﻭﺍﻻﻧﻌﻄﺎﻑ ﺑﺴﻬﻮﻟﺔ ﻋﻠﻰ‬ ‫ﲤﺪﻳﺪ ﺍﻟﻜﻴﻤﻮﺱ ﺃﻭ ﺍﻟﻜﻴﻠﻮﺱ ﻟﻪ‪ .‬ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﻟﺪﻧﹰﺎ ﺣﱴ ﻳﻜﻮﻥ ﻗﺎﺑ ﹰ‬
‫ﺣﺴﺐ ﻣﺎ ﻳﻌﺮﺽ ﻟﻸﻋﻀﺎﺀ ﺍﻷﺧﺮ ﻣﻦ ﺫﻟﻚ ﻓﻼ ﻳﻜﻮﻥ ﻣﻌﺎﻭﻗﹰﺎ ﻋﻦ ﲢﺮﻙ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﳎﻮﻓﹰﺎ‬
‫ﻟﻴﻤﻜﻦ ﺃﻥ ﻳﻨﻔﺬ ﰲ ﲡﻮﻳﻔﻪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ‪ :‬ﺃﻋﲏ ﺍﻟﻜﻴﻠﻮﺱ ﻭﺍﻟﻜﻴﻤﻮﺱ ﻭﻣﺎ ﻫﻮ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻛﺬﻟﻚ ﻓﻬﻮ ﺍﳌﺴﻤﻰ‬
‫ﻋﻨﺪ ﻣﺘﺄﺧﺮﻱ ﺍﻷﻃﺒﺎﺀ ﺑﺎﻷﻭﺭﺩﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻧﺮﻳﺪ ﺃﻥ ﻧﺘﻜﻠﻢ ﺍﻵﻥ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺗﻮﻟﺪ ﺍﻟﻜﻴﻤﻮﺱ ﻫﻮ ﰲ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﺍﳒﺬﺍﺑﻪ ﻫﻮ ﰲ ﺍﻷﻣﻌﺎﺀ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻜﻴﻠﻮ ﺱ ﺇﱃ‬
‫ﺍﻟﻜﺒﺪ ﻣﻊ ﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﻜﺒﺪ ﻫﻮ ﻣﺘﻮﺟﻪ ﺇﱃ ﻧﺎﺣﻴﺔ ﺍﳌﻌﺪﺓ ﻭﺇﱃ ﺍﻷﻣﻌﺎﺀ ﻭﻣﺎ ﻳﻘﺮﺏ ﻣﻨﻬﻤﺎ ﻟﻴﻜﻮﻥ ﻣﻨﻬﻤﺎ ﺗﺮﺷﺢ ﻣﻦ ﻫﺬﻳﻦ‬
‫ﺍﻟﻌﻀﻮﻳﻦ ﺷﻲﺀ ﻣﻦ ﺍﻟﻜﻴﻠﻮﺱ ﻓﻴﻤﻜﻦ ﻟﺘﻠﻚ ﺍﻷﻭﺭﺩﺓ ﺍﳌﻨﺒﺜﺔ ﻫﻨﺎﻙ ﻣﻦ ﺍﺳﺘﺮﺷﺎﺣﻪ ﻟﻴﻨﻔﺬ ﰲ ﲡﺎﻭﻳﻔﻬﺎ ﻭﻳﻮﺻﻠﻪ ﺇﱃ ﺍﻟﻜﺒﺪ‪.‬‬
‫ﺃﻣﺎ ﺍﺗﺼﺎﻝ ﻫﺬﻩ ﺍﻷﻭﺭﺩﺓ ﺑﺎﻟﻜﺒﺪ ﻓﻴﻜﻔﻲ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﻣﻮﺿﻊ ﻳﺘﻔﺮﻕ ﺍﻟﻜﻴﻠﻮﺱ ﰲ ﺟﺮﻡ ﺍﻟﻜﺒﺪ‬
‫ﻓﻠﺬﻟﻚ ﻳﻜﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻵﰐ ﻟﻠﻜﺒﺪ ﺑﺎﻟﻜﻴﻠﻮﺱ ﻋﺮﻗﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﺬﻟﻚ ﺍﻟﻌﺮﻕ ﺗﻔﺮﻉ ﰲ ﺟﺮﻡ ﺍﻟﻜﺒﺪ ﺇﱃ ﻓﺮﻭﻉ‬
‫ﻛﺜﲑﺓ ﻓﻴﻬﺎ ﻳﻨﻔﺬ ﺍﻟﻜﻴﻠﻮﺱ ﰲ ﺟﺮﻣﻬﺎ ﻣﺘﻔﺮﻗﹰﺎ ﻣﺘﺸﺘﺘﺎﹰ ﻟﻴﻜﻮﻥ ﺃﻗﻮﻯ ﻋﻠﻰ ﺇﺣﺎﻟﺔ ﻗﻮﻳﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﺮﻕ ﻳﺴﻤﻰ ﺍﻟﺒﺎﺏ ﻭﻓﺮﻭﻋﻪ ﺍ ﻟﱵ ﺗﻨﺒﺖ ﰲ ﺟﺮﻡ ﺍﻟﻜﺒﺪ ﺗﺴﻤﻰ ﻓﺮﻭﻉ ﺍﻟﺒﺎﺏ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻃﺮﺍﻑ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﻋﻨﺪ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﻭﻧﻮﺍﺣﻴﻬﻤﺎ ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻟﺘﻔﻲ ﺑﺎﺳﺘﻨﺸﺎﻕ ﲨﻴﻊ ﻣﺎ ﻳﺮﺷﺢ‬
‫ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻌﻀﻮﻳﻦ ﻣﻦ ﺃﻱ ﻣﻮﺿﻊ ﻛﺎﻥ‪ .‬ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻨﻘﺴﻢ ﺍﻟﺒﺎﺏ ﰲ ﺃﺧﺬﻩ ﺇﱃ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﺇﱃ ﻓﺮﻭﻉ ﻛﺜﲑﺓ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻔﺮﻭﻉ ﺗﺴﻤﻰ ﺍﳌﺎﺳﺎﺭﻳﻘﺎ ﻭﺍﳌﺸﻬﻮﺭ ﺃﻥ ﻫﺬﻩ ﺍﳌﺎﺳﺎﺭﻳﻘﺎ ﻣﺘﺼﻠﺔ ﺑﺎﳌﻌﺪﺓ ﻭﺑﺎﻷﻣﻌﺎﺀ ﲨﻴﻌﻬﺎ ﻧﺎﻓﺬﺓ ﺑﺘﺠﺎﻭﻳﻔﻬﺎ ﺇﱃ‬
‫ﲡﺎﻭﻳﻒ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﻭﻫﺬﺍ ﻗﺪ ﺑﻴﻨﺎﻩ ﻓﻴﻤﺎ ﺳﻠﻒ ﺃﻥ ﻣﻦ ﲨﻠﺔ ﺍﳋﺮﺍﻓﺎﺕ ﺍﳌﺸﻬﻮﺭﺓ ﻫﺬﺍ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﻭﺭﺩﺓ ﺍﳌﻮﺻﻠﺔ ﻟﻠﻜﻴﻤﻮﺱ ﻣﻦ ﺍﻟﻜﺒﺪ ﺇﱃ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻓﻈﺎﻫﺮ ﺃﻬﻧﺎ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺼﻠﺔ ﺃﻳﻀﹰﺎ ﺑﺎﻟﻜﺒﺪ‬
‫ﻭﺑﺎﻷﻋﻀﺎﺀ ﲨﻴﻌﻬﺎ ﻭﺍﺗﺼﺎﳍﺎ ﺑﺎﻟﻜﺒﺪ ﻳﻜﻔﻲ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻮﺭﻳﺪ ﺍﳌﺴﻤﻰ ﺑﺎﻷﺟﻮﻑ‪.‬‬

‫ﻭﳌﺎ ﻛﺎﻥ ﺍﺗﺼﺎﻝ ﺍﻟﺒﺎﺏ ﺑﺎﻟﻜﺒﺪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺟﻬﺔ ﻣﻮﺍﺟﻬﺘﻬﺎ ﻟﻠﻤﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﻭﺫﻟﻚ ﻫﻮ ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺟﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﺗﺼﺎﻝ ﺍﻷﺟﻮﻑ ﻫﻮ ﳏﺪﺏ ﺍﻟﻜﺒﺪ ﻷﻥ ﺍﻟﻜﻴﻠﻮﺱ ﺇﳕﺎ ﳚﺬﺑﻪ ﺍﻟﻜﺒﺪ ﻟﻴﺄﺧﺬ ﻣﻨﻪ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻭﺍﻧﺪﻓﺎﻋﻪ ﺑﻌﺪ ﺃﻥ ﺻﺎﺭ‬
‫ﻛﻴﻤﻮﺳﹰﺎ ﻣﻦ ﺍﻟﻜﺒﺪ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮ‪ ،‬ﺇﳕﺎ ﻳﻜﻮﻥ ﻷﻧﻪ ﻓﻀﻞ ﻏﺬﺍﺋﻬﺎ‪ ،‬ﻭﺟﻬﺔ ﺩﻓﻊ ﺍﻟﻔﻀﻞ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺎﺑﻠﺔ ﳉﻬﺔ‬
‫ﺟﺬﺏ ﺍﻟﻐﺬﺍﺀ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﻣﺮﺍﺭﺍﹰ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﺗﺼﺎﻝ ﺍﻟﻌﺮﻕ ﺍﳌﺴﻤﻰ ﺑﺎﻷﺟﻮﻑ ﻣﻦ ﳏﺪﺏ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﳍﺬ ﺍ ﺍﻷﺟﻮﻑ ﺃﺻﻮﻝ ﻛﺜﲑﺓ ﻣﺘﻔﺮﻗﺔ ﰲ ﺃﺟﺰﺍﺀ ﺍﻟﻜﺒﺪ ﻟﺘﻤﺘﺺ ﺍﻟﻜﻴﻤﻮﺱ ﻣﻦ ﲨﻴﻊ ﺃﺟﺰﺍﺀ ﺍﻟﻜﺒﺪ ﻭﺗﻮﺻﻠﻪ ﺇﱃ ﻫﺬﺍ‬
‫ﺍﻷﺟﻮﻑ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﻧﺘﻜﻠﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﻔﺼﻴﻞ ﺍﻟﻜﻼﻡ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻌﺮﻗﲔ‪ :‬ﻭﳘﺎ ﺍﻟﺒﺎﺏ ﻭﺍﻷﺟﻮﻑ‪.‬‬
‫ﻭﻟﻨﻘﺪﻡ ﺃﻭ ﹰﻻ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺒﺎﺏ ﻷﻥ ﻓﻌﻠﻪ ﻣﺘﻘﺪﻡ ﻋﻠﻰ ﻓﻌﻞ ﺍﻷﺟﻮﻑ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻮﺭﻳﺪ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺒﺎﺏ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻟﻨﺒﺪﺃ ﺑﺘﺸﺮﻳﺢ ﺍﻟﻌﺮﻕ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻳﻨﻘﺴﻢ ﻃﺮﻓﻪ ﰲ ﲡﻮﻳﻒ ﺍﻟﻜﺒﺪ ﺇﱃ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‪ .‬ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﲬﺴﺔ ﻫﻮ ﺃﻥ ﺍﻟﻜﺒﺪ ﳝﻜﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﲬﺲ ﺯﻭﺍﺋﺪ ﻓﻠﺬﻟﻚ ﺟﻌﻠﺖ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﲬﺴﺔ ﻟﻴﻜﻮﻥ ﻟﻜﻞ ﺯﺍﺋﺪﺓ ﳝﻜﻦ ﺣﺪﻭﺛﻬﺎ ﻗﺴﻢ ﻋﻠﻰ ﺣﺪﺓ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻳﺬﻫﺐ ﻭﺭﻳﺪ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺰﺍﺋﺪﺓ‪.‬‬
‫ﺍﻟﺴﺒﺐ ﰲ ﺟﻌﻞ ﺍﻟﻌﺮﻕ ﺍﻵﰐ ﺇﱃ ﺍﳌﺮﺍﺭﺓ ﻣﻦ ﲨﻠﺔ ﻫﺬﻩ ﺍﻟﻔﺮﻭﻉ ﻻ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﺒﺎﺏ ﻛﻤﺎ ﰲ ﺍﻟﻄﺤﺎﻝ‪ ،‬ﻫﻮ ﺃﻥ ﺍﳌﻨﺪﻓﻊ ﺇﱃ‬
 ‫ﺍﳌﺮﺍﺭﺓ ﺷﺪﻳﺪ ﺍﳌﻨﺎﻓﺎﺓ ﳌﺎﺩﺓ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﻳﺼﻠﺢ ﻧﻔﻮﺫﻩ ﰲ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﲞﻼﻑ ﺍﻟﻨﺎﻓﺬ ﺇﱃ ﺍﻟﻄﺤﺎﻝ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﻄﺤﺎﻝ ﻟﺒﻌﺪﻩ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺎﻓﺬ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺮﻭﻉ ﲞﻼﻑ ﺍﳌﺮﺍﺭﺓ‪ ،‬ﻓﺈﻬﻧﺎ ﺷﺪﻳﺪﺓ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﻜﺒﺪ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻫﺬﻩ ﺍﻟﺸﻌﺐ ﻫﻲ ﻣﺜﻞ ﺃﺻﻮﻝ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﺜﻞ ﺃﺻﻮﻝ ﺍﻟﺸﺠﺮﺓ ﻫﻮ ﺍﻷﻗﺴﺎﻡ ﺍﳌﻨﻘﺴﻤﺔ ﻣﻦ‬
‫ﺍﻟﺒﺎﺏ ﺧﺎﺭﺝ ﺍﻟﻜﺒﺪ ﻷﻥ ﺗﻠﻚ ﻣﻨﻬﺎ ﺗﻨﻔﺬ ﻣﺎﺩﺓ ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﻫﺬﻩ ﺍﻟﺜﻘﺒﺔ ﰲ ﺟﺮﻡ ﺍﻟﻜﺒﺪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﺻﻮﻝ ﺍﻟﺸﺠﺮ ﺍﻟﱵ ﺗﻨﻔﺬ ﻣﻨﻬﺎ ﻣﺎﺩﺓ ﺍﻟﻐﺬﺍﺀ ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻔﺮﻭﻉ ﻭﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ ﻇﺎﻫﺮﺓ ﻏﻨﻴﺔ ﻋﻦ‬
‫ﺍﻟﺸﺮﺡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﺟﻮﻑ ﻭﻣﺎ ﻳﺼﻌﺪ ﻣﻨﻪ‬

‫ﻭﻛﻼﻣﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺗﺸﺮﻳﺢ ﺍﻟﻌﺮﻕ ﺍﻟﺼﺎﻋﺪ ﻣﻦ ﺍﻷﺟﻮﻑ ﺑﻌﺪ ﺍﻧﻔﺼﺎﻟﻪ‬
‫ﻣﻦ ﺍﻟﻜﺒﺪ ﺇﱃ ﺃﻥ ﻳﻘﺎﺭﺏ ﺍﻟﻘﻠﺐ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻷﺟﻮﻑ ﻓﺈﻥ ﺃﺻﻠﻪ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﰒ ﻳﻨﻘﺴﻢ ﺇﱃ‬
‫ﻗﺴﻤﲔ ﻗﺴﻢ ﻣﻨﻪ ﻋﻈﻴﻢ ﻳﺄﰐ ﻣﻦ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﺍﻟﺸﺮﺡ‪ :‬ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ ﺗﻨﺒﺚ ﻣﻦ ﺍﻟﻌﺮﻕ ﺍﻷﺟﻮﻑ ﰒ ﺟﺮﻡ ﺍﻟﻜﺒﺪ ﲣﺎﻟﻒ ﺍﻷﺟﺰﺍﺀ ﺍﳌﻨﺒﺜﺔ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﺮﻕ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺒﺎﺏ‬
‫ﻻﻥ ﺗﻠﻚ ﺍﳌﻨﺒﺜﺔ ﻣﻦ ﺍﻟﺒﺎﺏ ﺗﺸﺒﻪ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﻟﻔﺮﻭﻉ ﺍﻟﺸﺠﺮﺓ‪ .‬ﻭﺃﻣﺎ ﻫﺬﻩ ﺍﳌﻨﺒﺜﺔ ﻣﻦ ﺍﻟﻌﺮﻕ ﺍﳌﺴﻤﻰ ﺑﺎﻷﺟﻮﻑ ﻓﺈﻬﻧﺎ ﺗﺸﺒﻪ‬
‫ﺃﺻﻮﻝ ﺍﻟﺸﺠﺮﺓ ﻷﻬﻧﺎ ﺗﺄﺧﺬ ﻣﺎﺩﺓ ﺍﻟﻐﺬﺍﺀ‪ .‬ﺃﻣﺎ ﻫﻲ ﻣﻨﺒﺜﺔ ﻓﻴﻪ‪ ،‬ﻭﻳﺮﺳﻠﻬﺎ ﺇﱃ ﻏﲑﻫﺎ ﻛﻤﺎ ﻫﻲ ﺃﺻﻮﻝ ﺍﻟﺸﺠﺮﺓ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻟﺘﺠﺬﺏ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺷﻌﺐ ﺍﻟﺒﺎﺏ ﺍﳌﺘﺸﻌﺒﺔ ﺃﻳﻀﹰﺎ ﻛﺎﻟﺸﻌﺮ‪.‬‬
‫ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻔﺮﻭﻉ ﻟﻮ ﺧﻠﻘﺖ ﻣﺘﺼﻠﺔ ﻛﺄﻬﻧﺎ ﻋﺮﻭﻕ ﻭﺍﺣﺪﺓ ﻟﻜﺎﻥ ﺫﻟﻚ ﺃﺳﻬﻞ ﻣﻦ ﻧﻔﻮﺫ‬
‫ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ ﺇﱃ ﳏﺪﻬﺑﺎ‪ .‬ﻭﺃﻭﱃ ﻣﻦ ﺑﻘﺎﺀ ﺍﻟﻜﺒﺪ ﺑﻘﻴﺔ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺘﺎ ﻣﺘﻐﺎﻳﺮﺗﲔ ﻣﻨﻔﺼﻠﺔ‬
‫ﺇﺣﺪﺍﳘﺎ ﻋﻦ ﺍﻷﺧﺮﻯ‪ .‬ﻓﺈﻥ ﺍﻟﻐﺬﺍﺀ ﺣﻴﻨﺌﺬٍ ﺇﳕﺎ ﻳﺼﻞ ﺇﱃ ﺃﺻﻮﻝ ﺍﻷﺟﻮﻑ ﺑﻌﺪ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺃﻓﻮﺍﻩ ﻓﺮﻭﻉ ﺍﻟﺒﺎﺏ ﻭﲤﺘﺼﻪ‬
‫ﻼ ﻓﻴﻬﺎ‪.‬‬
‫ﺗﻠﻚ ﺍﻷﺻﻮﻝ‪ .‬ﻭﻗﺪ ﺑﻘﻲ ﻣﻨﻪ ﺷﻲﺀ ﻻ ﺗﻘﻮﻯ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻋﻠﻰ ﺍﻣﺘﺼﺎﺻﻪ ﻓﻴﺒﻘﻰ ﳏﺘﺒﺴﹰﺎ ﰲ ﺟﺮﻡ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﻓﻀ ﹰ‬
‫ﻓﻤﺎ ﺍﳊﻜﻤﺔ ﰲ ﺍﻧﻔﺼﺎﻝ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ؟‬

‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﺍﻷﻣﺮ ﻭ ﺇﻥ ﻛﺎﻥ ﻛﻤﺎ ﻗﻠﺘﻤﻮﻩ ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻻﻧﻔﺼﺎﻝ ﺿﺮﻭﺭﻱ ﰲ ﺟﻮﺩﺓ ﺗﻐﺬﻳﺔ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻋﺮﻭﻕ‬
‫ﺍﻟﺒﺎﺏ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻨﻔﺼﻠﺔ ﻣﻦ ﻋﺮﻭﻕ ﺍﻷﺟﻮﻑ ﺑﻘﻲ ﺍﻟﻐﺬﺍﺀ ﰲ ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ ﺇﱃ ﺃﻥ ﻳﺘﻢ ﺍﻬﻧﻀﺎﻣﻪ ﻷﻧﻪ ﻗﺒﻞ ﲤﺎﻣﹰﺎ ﺍﻬﻧﻀﺎﻣﻪ ﻻ‬
‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﰲ ﺃﻓﻮﺍﻩ ﻓﺮﻭﻉ ﺍﻟﺒﺎﺏ ﻭﻻ ﰲ ﺃﻓﻮﺍﻩ ﺃﺻﻮﻝ ﺍﻷﺟﻮﻑ ﻓﻠﺬﻟﻚ ﺗﺒﻘﻰ ﰲ ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ ﺇﱃ ﺃﻥ ﻳﺘﻢ ﺍﻬﻧﻀﺎﻣﻪ‬
‫ﻭﺣﻴﻨﺌﺬٍ ﻳﺴﺘﻌﺪ ﺑﺴﺒﺐ ﺗﺮﻗﻘﻪ ﻟﻠﻨﻔﻮﺫ ﰲ ﺗﻠﻚ ﺍﻷﻓﻮﺍﻩ‪ ،‬ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﰲ ﺍﻟﻜﺒﺪ ﻏﲑ ﻣﺘﺼﻠﺔ ﺑﻘﻲ ﺍﻟﻐﺬﺍﺀ‬
‫ﰲ ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ ﺍﻬﻧﻀﺎﻣﻪ ﻭﺣﻴﻨﺌﺬٍ ﲡﺘﺬﺑﻪ ﺃﺟﺰﺍﺀ ﺍﻟﻌﺮﻕ ﺍﻷﺟﻮﻑ ﻭﺇﳕﺎ ﲡﺘﺬﺑﻪ ﻟﺘﻐﺬﻳﺔ ﺃﺟﺰﺍﺀ ﳏﺪﺏ ﺍﻟﻜﺒﺪ‪ ،‬ﻓﻠﺬﻟﻚ ﺇﳕﺎ‬
‫ﳚﺘﺬﺏ ﺣﻴﻨﺌ ٍﺬ ﻣﺎ ﻳﺼﻠﺢ ﻟﺘﻐﺬﻳﺔ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺪﻡ ﻭﺍﻟﻜﻴﻠﻮﺱ ﻭﺍﻟﺒﻠﻐﻢ ﺃﻣﺎ ﺍﻟﺪﻡ ﻓﻸﻧﻪ ﺻﺎﱀ ﺑﺎﻟﻔﻌﻞ ﻟﺘﻐﺬﻳﺔ‬
‫ﳏﺪﺏ ﺍﻟﻜﺒﺪ ﻭﺃﻣﺎ ﺍﻟﺒﻠﻐﻢ ﻭﺍﻟﻜﻴﻠﻮﺱ ﻓﻸﻬﻧﻤﺎ ﺃﻳﻀﹰﺎ ﺻﺎﳊﺎﻥ ﻟﺬﻟﻚ ﺑﺎﻟﻘﻮﺓ ﺃﻱ ﺑﺄﻥ ﻳﺴﺘﺤﻴﻼ ﺇﱃ ﺍﻟﺪﻣﻮﻳﺔ ﻭﺣﻴﻨﺌﺬٍ ﻳﺼﻠﺤﺎﻥ‬
‫ﻟﺘﻐﺬﻳﺔ ﳏﺪﺏ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﺗﺒﻘﻰ ﰲ ﻣﻘﻌﺮﻫﺎ ﻣﺎ ﰲ ﺫﻟﻚ ﺍﻟﻜﺒﺪ ﳑﺎ ﻳﻀﺮ ﺫﻟﻚ ﺍﳌﻘﻌﺮ ﻭﳝﻨﻊ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﺇﱃ‬
‫ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﳘﺎ ﻓﻴﻬﺎ ﻓﻠﺬﻟﻚ ﻳﻀﻄﺮ ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ ﺇﱃ ﺩﻓﻊ ﻫﺬﻳﻦ ﺍﳋﻠﻄﲔ ﻭﺇﳕﺎ ﻳﺴﻬﻞ ﺩﻓﻌﻬﻤﺎ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺍﳉﻬﺔ ﺍﻟﱵ ﻓﻴﻬﺎ‬
‫ﺍﳌﻘﻌﺮ‪ ،‬ﻷﻥ ﳏﺪﺏ ﺍﻟﻜﺒﺪ ﻷﺟﻞ ﺿﻴﻖ ﺃﻓﻮﺍﻩ ﻋﺮﻭﻗﻪ ﻻ ﻳﺴﻬﻞ ﺍﻧﺪﻓﺎﻉ ﻫﺬﻳﻦ ﺍﳋﻠﻄﲔ ﺇﻟﻴﻪ ﻟﺬﻟﻚ ﻓﺈﳕﺎ ﻳﻨﺪﻓﻌﺎﻥ ﺣﻴﻨﺌﺬٍ ﻣﻦ‬
‫ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ ﻷﻥ ﺃﻭ ﺍﺋﻞ ﺗﻠﻚ ﺍﻟﻔﺮﻭﻉ ﺍﳌﻨﺒﺜﺔ ﻓﻴﻪ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻛﱪ ﺳﻌﺔ ﻻ ﳏﺎﻟﺔ ﻣﻦ ﺃﻓﻮﺍﻩ ﺃﺻﻮﻝ ﺍﻷﺟﻮﻑ‪.‬‬
 ‫ﺃﻣﺎ ﺍﻟﺴﻮﺩﺍﺀ ﻓﻸﺟﻞ ﻏﻠﻈﻬﺎ ﺇﳕﺎ ﺗﻨﺪﻓﻊ ﺣﻴﻨﺌﺬٍ ﻣﻦ ﺍﻟﺒﺎﺏ ﻷﻥ ﻓﺮﻭﻋﻪ ﺑﻘﺮﺑﻪ ﺃﻭ ﺳﻊ ﻛﺜﲑﹰﺍ ﻣﻦ ﺃﻃﺮﺍﻑ ﺗﻠﻚ ﺍﻟﻔﺮﻭﻉ‪ .‬ﻭﺃﻣﺎ‬
‫ﺍﻟﺼﻔﺮﺍﺀ ﻓﻸﺟﻞ ﻟﻄﺎﻓﺘﻬﺎ ﳝﻜﻦ ﻧﻔﻮﺫﻫﺎ ﰲ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻔﺮﻉ ﺍﻟﺬﻱ ﻳﻨﺪﻓﻊ ﻓﻴﻪ ﻣﻨﻌﻄﻔﹰﺎ‬
‫ﻣﻦ ﺩﺍﺧﻞ ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ ﺇﱃ ﻇﺎﻫﺮﻩ ﻓﻠﺬﻟﻚ ﺗﻨﻔﺬ ﺍﻟﺼﻔﺮﺍﺀ ﰲ ﺑﻌﺾ ﻓﺮﻭﻉ ﺍﻟﺒﺎﺏ ﺇﱃ ﺍﳌﺮﺍﺭﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﻮﺩﺍﺀ ﻓﺘﻨﺪﻓﻊ ﺇﱃ ﺍﻟﻄﺤﺎﻝ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺍﳌﻨﻘﺴﻤﺔ ﻣﻦ ﺍﻟﻌﺮﻕ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺒﺎﺏ ﺃﻋﲏ ﺍﳌﻨﻘﺴﻢ ﻣﻨﻪ ﻣﻦ ﺧﺎﺭﺝ‬
‫ﺍﻟﻜﺒﺪ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﺬﺍﺀ ﺍﻟﻮﺍﺻﻞ ﺇﱃ ﳏﺪﺏ ﺍﻟﻜﺒﺪ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺍﻟﺴﻮﺩﺍﺀ ﻭﺍﻟﺼﻔﺮﺍﺀ ﺍﳌﺘﻜﻮﻧﺘﲔ ﰲ ﻣﻘﻌﺮﻫﺎ‪،‬‬
‫ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﺪﻡ ﺍﻟﻮﺍﺻﻞ ﺇﱃ ﺍﻟﺒﺪﻥ ﻧﻘﻴﹰﺎ ﻣﻦ ﻫﺬﻳﻦ ﺍﳋﻠﻄﲔ ﺇﻻ ﻣﺎ ﻳﺘﻜﻮﻥ ﻣﻨﻬﻤﺎ ﰲ ﳏﺪﺏ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺘﻢ ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺃﺻﻮﻝ ﺍﻟﻌﺮﻕ ﺍﻷﺟﻮﻑ ﻏﲑ ﻣﺘﺼﻠﺔ ﺑﺄﻃﺮﺍﻑ ﻓﺮﻭﻉ ﺍﻟﺒﺎﺏ ﺑﻞ ﻫﻲ ﻣﻼﻗﻴﺔ ﳍﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺼﺎﻋﺪ ﻣﻨﻪ ﻓﻴﺨﺮﻕ ﺍﳊﺠﺎﺏ ﻭﻳﻨﻔﺬ ﻓﻴﻪ ﻭﺃﻣﺎ ﺟﻮﺍﺏ ﺧﺮﻕ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺍﻟﺼﺎﻋﺪ ﻟﻠﺤﺠﺎﺏ ﻓﻸﻧﻪ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﺍﻟﻨﻔﻮﺫ ﺇﱃ ﺃﻋﺎﱄ ﺍﻟﺒﺪﻥ ﻭﺇﱃ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﳊﺠﺎﺏ ﻣﻮﺿﻮﻉ ﺑﲔ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻭﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻳﺘﻤﻜﻦ ﻫﺬﺍ‬
‫ﺍﻟﻌﺮﻕ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﺇﱃ ﺍﻟﻘﻠﺐ ﻭﻧﻮﺍﺣﻴﻪ ﺑﻌﺪ ﻧﻔﻮﺫﻩ ﺇﱃ ﺍﳊﺠﺎﺏ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﳜﺮﻗﻪ ﻧﺎﻓﺬﹰﺍ ﻓﻴﻪ‪ .‬ﻭﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪ‬
‫ﻣﻮﺿﻊ ﺧﺮﻗﻪ ﺷﺪﻳﺪ ﺍﻻﺗﺼﺎﻝ ﺑﺎﳊﺠﺎﺏ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻣﺘﱪﻣﹰﺎ ﻋﻨﻪ ﻭﻟﻮ ﺑﻘﺪﺭ ﻳﺴﲑ ﻟﻜﺎﻥ ﺍﻟﻨﻔﺲ ﳜﺮﺝ ﻣﻦ ﺍﳋﻠﻞ ﺍﻟﺬﻱ‬
‫ﺑﻴﻨﻬﻤﺎ ﻭﻳﻨﻔﺬ ﺇﱃ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻭﺫﻟﻚ ﻓﻴﻪ ﺿﺮﺭ ﻋﻈﻴﻢ‪.‬‬
‫ﻭﻟﻜﺎﻥ ﺃﻳﻀﹰﺎ ﻣﺎ ﻳﺴﻴﻞ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺼﺪﺭ ﻣﻦ ﺍﻟﻘﻴﺢ ﻭﻏﲑﻩ ﻳﻨﻔﺬ ﰲ ﺫﻟﻚ ﺍﳋﻠﻞ ﺇﱃ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻟﺘﺤﺎﻡ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺑﺎﳊﺠﺎﺏ ﰲ ﻣﻮﺿﻊ ﺧﺮﻗﻪ ﻟﻪ ﺷﺪﻳﺪﹰﺍ ﻭﺇﳕﺎ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ ﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻨﻪ ﺃﺟﺰﺍﺀ ﺗﻨﺒﺚ ﰲ‬
‫ﺟﺮﻡ ﺍﳊﺠﺎﺏ ﻭﺃﻗﻞ ﺫﻟﻚ ﻋﺮﻗﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺸﺘﺪ ﺍﻟﺘﺤﺎﻡ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺑﺎﳊﺠﺎﺏ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﰒ ﳛﺎﺫﻱ ﻏﻼﻑ ﺍﻟﻘﻠﺐ ﻓﲑﺳﻞ ﺇ ﻟﻴﻪ ﺷﻌﺒﹰﺎ ﻛﺜﲑﺓ ﺗﺘﻔﺮﻉ ﻛﺎﻟﺸﻌﺮ‪ .‬ﺃﻣﺎ ﻧﻔﻮﺫ ﻫﺬﻩ ﺍﻟﺸﻌﺐ ﺇﱃ ﻏﻼﻑ ﺍﻟﻘﻠﺐ ﻓﻸﺟﻞ‬
‫ﺗﻐﺬﻳﺘﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﻌﺐ ﳚﺐ ﻓﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺷﻌﺮﻳﺔ ﻓﻸﻥ ﻫﺬﺍ ﺍﻟﻐﻼﻑ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻪ ﻛﺜﲑ ﺍﻟﺸﺤﻢ ﻟﻴﻤﺪ ﺍﻟﻘﻠﺐ‬
‫ﺑﺎﻟﺪﻫﻨﻴﺔ ﻓﻼ ﻳﻌﺮﺽ ﻟﻪ ﺟﻔﺎﻑ ﻷﺟﻞ ﺣﺮﺍﺭﺗﻪ ﻭﻳﺒﻮﺳﺔ ﺟﺮﻣﻪ ﻣﻊ ﺩﻭﺍﻡ ﲢﺮﻛﻪ ﻭﻣﺎﺩﺓ ﺍﻟﺸﺤﻢ ﻛﻤﺎ ﻋﻠﻤﺖ ﻫﻲ ﻣﺎﺋﻴﺔ ﺍﻟﺪﻡ‬
‫ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﺬﺍﺀ ﺍﻟﻮﺍﺻﻞ ﺇﱃ ﻫﺬﺍ ﺍﻟﻐﻼﻑ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﺗﻨﻔﺬ ﻓﻴﻬﺎ‬
‫ﺷﻌﺮﻳﺔ ﺣﱴ ﳝﺘﻨﻊ ﻧﻔﻮﺫ ﺍﻟﺪﻡ ﺍﻟﻐﻠﻴﻆ ﻭﺍﳌﺘﲔ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺎ ﻫﻨﺎ ﺳﺆﺍﻝ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﻘﻖ ﺍﻟﻜﻼﻡ ﻓﻴﻪ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﻟﻠﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪:‬‬
‫ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﺍﻟﻌﺮﻕ ﺍﳋﺎﺭﺝ ﻣﻦ ﺍﻟﻘﻠﺐ ﺇﱃ ﻏﲑﻩ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻋﻨﺪ ﺃﻭ ﻝ ﺧﺮﻭﺟﻪ ﻣﻨﻪ ﺗﻨﻔﺼﻞ ﻣﻨﻪ ﺷﻌﺒﺘﺎﻥ ﺇﺣﺪﺍﳘﺎ‬
‫ﺗﺴﺘﺪﻳﺮ ﺣﻮﻝ ﺍﻟﻘﻠﺐ ﻭﺗﻨﺒﺚ ﰲ ﺃﺟﺰﺍﺋﻪ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺗﻨﻔﺬ ﺇﱃ ﺍﻟﺒﻄﻦ ﺍﻷﳝﻦ؟ ﻭﺃﻣﺎ ﺍﻟﻜﺒﺪ ﻓﺈﻥ ﺍﻟﻌﺮﻕ ﺍﳋﺎﺭﺝ ﻣﻨﻬﺎ ﺇﱃ‬
‫ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮ ﻻ ﻳﻨﻔﺼﻞ ﻣﻨﻪ ﺷﻲﺀ ﻳﺘﻔﺮﻕ ﰲ ﺃﺟﺰﺍﺋﻬﺎ؟‬

‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﺮﻕ ﺍﳋﺎﺭﺝ ﻣﻦ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﻓﺎﺋﺪﺗﻪ ﺇﻓﺎﺩﺓ ﺍﻟﺮﻭﺡ ﻟﻸﻋﻀﺎﺀ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻌﺮﻕ‬
‫ﺇﳕﺎ ﳜﺮﺝ ﻣﻦ ﺍﻟﺒﻄﻦ ﺍﻷﻳﺴﺮ ﻣﻦ ﺍﻟﻘﻠﺐ‪ .‬ﻭﻫﻨﺎﻙ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﻓﻠﻮ ﱂ ﺗﻨﻔﺼﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺮﻕ ﻣﺎ ﻳﻨﻔﺬ ﺇﱃ ﺑﻘﻴﺔ ﺃﺟﺰﺍﺀ‬
‫ﺍﻟﻘﻠﺐ ﻟﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﲣﻠﻮ ﻣﻦ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻋﻦ ﻗﻮﺓ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﺮﻕ ﺍﳋﺎﺭﺝ ﻣﻦ ﺍﻟﻜﺒﺪ ﻓﺈﻥ ﻓﺎﺋﺪﺗﻪ ﺇﻳﺼﺎﻝ ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻭﺍﻟﻐﺬﺍﺀ ﺇﳕﺎ ﻳﺼﻞ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺑﻌﺪ‬
‫ﻋﻤﻮﻣﻪ ﻷﺟﺰﺍﺀ ﺍﻟﻜﺒﺪ ﻛﻠﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﳌﺘﻔﺮﻗﺔ ﻣﻨﻪ ﻭﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﳌﺘﻔﺮﻗﺔ ﻣﻦ ﺍﻟﺒﺎﺏ ﻭﻟﺬﻟﻚ ﺗﻜﻮﻥ ﲨﻴﻊ‬
‫ﺃﺟﺰﺍﺀ ﺍﻟﻜﺒﺪ ﻣﺴﺘﻐﻨﻴﺔ ﻋﻦ ﻏﺬﺍﺀ ﻳﻨﻔﺬ ﺇﻟﻴﻬﺎ ﻣﻦ ﻋﺮﻕ ﻳﻨﻔﺼﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺍﻷﺟﻮﻑ‪ ،‬ﻭﻗﺪ ﻋﺮﻓﺖ ﳑﺎ ﺳﻠﻒ ﺃﻥ ﺭﺃﻱ‬
‫ﺟﺎﻟﻴﻨﻮﺱ ﺃﻥ ﺍﻷﻭﺭﺩﺓ ﲨﻴﻌﻬﺎ ﺗﻨﺒﺖ ﻣﻦ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﺮﺍﻳﲔ ﺗﻨﺒﺖ ﻣﻦ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺼﺐ ﻳﻨﺒﺖ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺃﻭ‬
‫ﺍﻟﻨﺨﺎﻉ‪.‬‬
‫ﻭﺍﳌﺸﻬﻮﺭ ﻋﻦ ﺃﺭﺳﻄﻮﻃﺎﻟﻴﺲ ﺃﻥ ﻫﺬﻩ ﲨﻴﻌﻬﺎ ﺗﻨﺒﺖ ﻣﻦ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻣﺬﻫﺐ ﺍﻟﺮﺋﻴﺲ ﺍﺑﻦ ﺳﻴﻨﺎ ﲡﻮﻳﺰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ‬
 ‫ﺍﳌﺬﻫﺒﲔ ﻣﻊ ﺟﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﻳﻨﺒﺖ ﻣﻦ ﻋﻀﻮ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳊﻖ ﺍﻟﺬﻱ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﻮ ﺃﻧﻪ ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﳚﻮﺯ ﺍﻟﺒﺘﺔ ﺃﻥ ﻳﻨﺒﺖ ﻣﻦ ﻋﻀﻮ‪ ،‬ﻭﺃﻬﻧﺎ ﳍﺎ ﺃﺳﻮﺓ ﺑﺒﺎﻗﻲ ﺍﻷﻋﻀﺎﺀ‬
‫ﰲ ﺃﻬﻧﺎ ﺗﺘﻜﻮﻥ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﻜﻮﻥ ﻧﺎﺑﺘﺔ ﻣﻦ ﺷﻲﺀ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﺎﺳﻴﻨﻮﺱ ﺍﻟﻘﱪﺻﻲ ﻓﻘﺪ ﻗﺎﻝ‪ :‬ﺇﻥ ﻣﺒﺎﺩﺉ ﻧﺒﺎﺕ ﺍﻟﻌﺮﻭﻕ ﲨﻴﻌﻬﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻌﻴﻨﲔ ﻭﺍﳊﺎﺟﺒﲔ ﰒ ﻳﻨﺤﺪﺭ ﻋﺮﻗﺎﻥ ﳝﻨﺔ‬
‫ﻭﻳﺴﺮﺓ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺩﻳﺒﺎﺟﺎﻧﺲ‪ :‬ﺇﻥ ﺃﺻﻞ ﺍﻟﻌﺮﻭﻕ ﻋﺮﻗﺎﻥ ﻳﺒﺘﺪﺋﺎﻥ ﻣﻦ ﺍﻟﺒﻄﻦ ﰒ ﻳﻨﺤﺪﺭﺍﻥ ﻭﻳﺼﻌﺪﺍﻥ‪ ،‬ﻭﱂ ﻳﺸﺮﺡ ﻫﻮ ﻛﻴﻔﻴﺔ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻌﺮﻗﲔ ﻳﺮﺗﻔﻌﺎﻥ ﺇﱃ ﻓﻮﻕ ﺇﻻ ﺷﻌﺒﺘﲔ ﻣﻨﻬﻤﺎ ﺩﻗﻴﻘﺘﲔ ﻓﺈﻬﻧﻤﺎ ﺗﺮﺳﻼﻥ ﺇﱃ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺇﱃ ﺍﻟﻄﺤﺎﻝ ﻭﻋﺮﻗﺎﻥ ﺁﺧﺮﺍﻥ‬
‫ﻳﺒﺘﺪﺋﺎﻥ ﻣﻦ ﺧﺮﺯ ﺍﻟﻈﻬﺮ ﻳﺘﻴﺎﻣﻦ ﻣﻦ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﻳﺘﻴﺎﺳﺮ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﳝﻀﻲ ﺍﻟﻴﻤﲔ ﺇﱃ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺍﻟﻴﺴﺎﺭ ﺇﱃ ﺍﻟﻄﺤﺎﻝ ﻭﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﺘﺸﻌﺐ ﰲ ﻳﺪ‪ ،‬ﻭﻣﻨﻬﻤﺎ ﺍﻟﻜﺘﻔﻲ ﻭﺍﻹﺑﻄﻲ‪ ،‬ﰒ ﺇﻧﻪ ﻳﻄﻮﻝ ﰲ ﻗﺴﻤﺔ ﺫﻟﻚ ﲟﺎ ﻻ ﻓﺎﺋﺪﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺑﻮﻟﻮﻧﻴﻮﺱ ﻓﺈﻧﻪ ﺟﻌﻞ ﻣﺒﺪﺃ ﺍﻟﻌﺮﻭﻕ ﻣﻦ ﺃﺯﻭﺍﺝ ﺃﺭﺑﻌﺔ‪ :‬ﺯﻭﺝ ﻣﻦ ﺧﻠﻒ ﺍﻟﺮﺃﺱ ﺇﱃ ﺍﻟﻌﻨﻖ‪ ،‬ﻣﻦ ﺧﻠﻒ ﺇﱃ ﺍﺳﻔﻞ‪.‬‬
‫ﻭﺯﻭﺝ ﺁﺧﺮ ﻣﻦ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺪﻣﺎﻍ ﻋﻨﺪ ﺍﻷﺫﻧﲔ ﰒ ﺇﱃ ﺍﻟﻔﻘﺎﺭ ﻭﺍﻟﻈﻬﺮ ﻭﺟﻌﻞ ﻣﺒﺪﺃ ﺍﻟﻌﺮﻭﻕ ﲨﻠﺔ ﻫﻮ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺪﻣﺎﻍ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻘﺮﺍﻁ‪ :‬ﻭﺍﻟﻌﺮﻭﻕ ﺍﻟﻐﻼﻅ ﺍﻟﱵ ﰲ ﺍﻟﺒﺪﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ .‬ﻭﻫﻲ ﺃﺭﺑﻌﺔ ﺃﺯﻭﺍﺝ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﻳﺒﺘﺪﺉ ﻣﻦ ﻣﺆﺧﺮ‬
‫ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻳﻨﺤﺪﺭ ﻋﻠﻰ ﺍﻟﺮﻗﺒﺔ ﻣﻦ ﺧﺎﺭﺝ‪ ،‬ﻭﳝﺘﺪ ﻋﻠﻰ ﺟﻨﱯ ﻋﻈﻢ ﺍﻟﺼﻠﺐ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ ﺇﱃ ﺍﻟﻮﺭﻛﲔ‪ ،‬ﻭﺍﻟﺮﺟﻠﲔ ﰒ ﻳﻨﺤﺪﺭ‬
‫ﻣﻦ ﻫﻨﺎﻙ ﻋﻠﻰ ﺍﻟﺴﺎﻕ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﻜﺮﺳﻮﻉ ﻭﺍﻟﻘﺪﻣﲔ ﻣﻦ ﺧﺎﺭﺝ ﻓﻘﺪ ﻳﻨﺒﻐﻲ ﳌﻦ ﺃﺭﺍﺩ ﻓﺼﺪ ﺍﻟﻌﺮﻕ ﰲ ﺃﻭ ﺟﺎﻉ‬
‫ﺍﳋﺎﺻﺮﺗﲔ ﻭﺍﻷﻧﺜﻴﲔ ﺃﻥ ﻳﻔﺼﺪ ﺍﻟﻌﺮﻕ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﲢﺖ ﺍﻟﺮﻛﺒﺔ‪ ،‬ﻭﺍﻟﻌﺮﻕ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﻜﺮﺳﻮﻉ ﻣﻦ ﺧﺎﺭﺝ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻴﺒﺘﺪﺉ ﻣﻦ ﺍﻟﺮﺃﺱ ﻭﻳﻨﺤﺪﺭ ﺇﱃ ﺟﺎﻧﺐ ﺍﻷﺫﻳﻦ ﻋﻠﻰ ﺍﻟﺮﻗﺒﺔ ﻣﻦ ﺩﺍﺧﻞ ﻭﳝﺘﺪ ﻋﻠﻰ ﺟﻨﺒﱵ ﻋﻈﻢ‬
‫ﺍﻟﺼﻠﺐ ﻭﻳﺴﻤﻰ ﻫﺬﺍﻥ ﺍﻟﻌﺮﻗﺎﻥ ﺍﻷﻭﺩﺍﺝ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ ﺍﳋﻮﺍﺻﺮ‪ ،‬ﰒ ﻳﻨﻘﺴﻢ ﻣﻦ ﻫﻨﺎﻙ ﰲ ﺍﻻﻧﺜﻴﲔ ﻭﳝﺘﺪ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﺪﺍﺧﻞ ﻣﻦ ﻣﺄﺑﺾ ﺍﻟﺮﻛﺒﺔ‪ ،‬ﰒ ﻋﻠﻰ ﺍﻟﺴﺎﻗﲔ ﺇﱃ ﺃﻥ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻜﺮﺳﻮﻉ ﻭﺍﻟﻘﺪﻣﲔ ﻣﻦ ﺩﺍﺧﻞ ﻓﻘﺪ ﻳﻨﺒﻐﻲ ﳌﻦ ﺃﺭﺍﺩ ﻓﺼﺪ‬
‫ﺍﻟﻌﺮﻕ ﰲ ﺃﺟﺰﺍﺀ ﺍﳋﺎﺻﺮﺓ ﻭﺍﻻﻧﺜﻴﲔ ﺃﻥ ﻳﻔﺼﺪ ﺍﻟﻌﺮﻕ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﲢﺖ ﺍﻟﺮﻛﺒﺔ‪ ،‬ﻭﺍﻟﻌﺮﻕ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﻜﺮﺳﻮﻉ ﻣﻦ‬
‫ﺩﺍﺧﻞ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻴﺒﺘﺪﺉ ﻣﻦ ﺍﻷﺻﺪﺍﻍ ﻭﻳﻨﺤﺪﺭ ﺇﱃ ﺍﻟﺮﻗﺒﺔ ﲢﺖ ﺍﻷﻛﺘﺎﻑ ﰒ ﻳﺼﲑ ﻣﻦ ﻫﻨﺎﻙ ﺇﱃ ﺍﻟﺮﺋﺔ ﻭﳝﺘﺪ ﺍﻟﻌﺮﻕ‬
‫ﻣﻨﻪ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﰒ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﲢﺖ ﺍﻟﺜﺪﻱ ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺍﻟﻄﺤﺎﻝ ﻭﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﺴﺮﻯ ﻭﳝﺘﺪ ﺍﻟﺬﻱ ﰲ‬
‫ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻣﻦ ﺍﻟﺮﺋﺔ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﲢﺖ ﺍﻟﺜﺪﻱ ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺍﻟﻜﺒﺪ ﻭﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﻤﲎ ﻭﺃﻃﺮﺍﻑ ﻫﺬﻳﻦ ﺍﻟﻌﺮﻗﲔ‬
‫ﺗﻨﺘﻬﻲ ﻋﻨﺪ ﻃﺮﻑ ﺍﳌﻌﺎﺀ ﺍﳌﺴﺘﻘﻴﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺮﺍ ﺑﻊ‪ :‬ﻓﻴﺒﺘﺪﺉ ﻣﻦ ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻌﻴﻨﲔ ﻋﻠﻰ ﺍﻟﺮﻗﺒﺔ ﻭﺍﻟﺘﺮﻗﻮﺗﲔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﰒ ﻳﺼﲑ ﻣﻦ‬
‫ﻫﻨﺎﻙ ﳑﺘﺪﹰﺍ ﻋﻠﻰ ﺍﻟﻌﻀﺪ ﺇﱃ ﺍﳌﺄﺑﺾ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻴﺪﻳﻦ ﰒ ﻣﻦ ﻫﻨﺎﻙ ﺇﱃ ﺍﻟﺴﺎﻋﺪﻳﻦ ﻭﺍﻟﻜﺘﻔﲔ ﻭﺍﻷﺻﺎﺑﻊ ﰒ ﳝﺘﺪ‬
‫ﻣﻦ ﺍﻷﺻﺎﺑﻊ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻟﺬﺭﺍﻉ ﺇﱃ ﺍﳌﺄﺑﺾ ﻭﳝﺘﺪ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﺪﺍﺧﻞ ﻣﻦ ﺍﻟﻌﻀﺪ ﰒ ﳝﺮ ﻋﻠﻰ ﺍﻷﺿﻼﻉ ﻣﻦ ﺧﺎﺭﺝ ﻓﻴﺄﰐ‬
‫ﻋﺮﻕ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﻄﺤﺎﻝ ﻭﺍﻟﻌﺮﻕ ﺍﻵﺧﺮ ﺇﱃ ﺍﻟﻜﺒﺪ‪ ،‬ﰒ ﳝﺘﺪ ﻋﻠﻰ ﺍﻟﺒﻄﻦ ﻣﻦ ﺧﺎﺭﺝ ﺇﱃ ﺃﻥ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻔﺮﺝ ﰒ‬
‫ﻳﻨﻘﻀﻲ ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﻣﻨﺸﺄ ﺍﻟﻌﺮﻭﻕ ﺍﻟﻐﻼﻅ‪ .‬ﻭﰲ ﺍﻟﺒﺪﻥ ﻋﺮﻭﻕ ﻛﺜﲑﺓ ﳐﺘﻠﻔﺔ ﰲ ﺍﳉﻨﺲ ﻣﻨﺸﺆﻫﺎ ﻣﻦ ﺍﻟﺒﻄﻦ ﺗﺆﺩﻱ‬
‫ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﲨﻴﻊ ﺍ ﻟﺒﺪﻥ‪.‬‬

‫ﻭﻗﺪ ﻳﺼﲑ ﺃﻳﻀﹰﺎ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺇﱃ ﲨﻴﻊ ﺍﻟﺒﺪﻥ ﻭﻳﺘﺄﺩﻯ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﰲ ﻇﺎﻫﺮ ﺍﻟﺒﺪﻥ ﻭﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﰲ ﺑﺎﻃﻨﻪ‬
‫ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ‪ ،‬ﻓﻴﺼﲑ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﻣﻦ ﺧﺎﺭﺝ ﺇﱃ ﺍﻟﱵ ﻣﻦ ﺩﺍﺧﻞ‪ ،‬ﺇﱃ ﺍﻟﱵ ﻣﻦ ﺩﺍﺧﻞ ﻭﺇﱃ ﺍﻟﱵ ﻣﻦ ﺧﺎﺭﺝ‪.‬‬
‫ﻭﻟﻴﻜﻦ ﻓﺼﺪﻙ ﺍﻟﻌﺮﻭﻕ ﻋﻠﻰ ﺣﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻫﺬﺍ ﻛﻼﻣﻪ‪.‬‬
‫ﻭﻗﺪ ﺷﻨﻊ ﺟﺎﻟﻴﻨﻮﺱ ﻭﺃﻓﺮﻁ‪ ،‬ﻭﱂ ﻳﻔﻬﻢ ﺃﻥ ﻏﺮﺽ ﺃﺑﻘﺮﺍﻁ ﻣﻦ ﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﺑﻴﺎﻥ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﺗﻔﺼﺪ ﻷﻬﻧﺎ ﺗﻨﺒﺚ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ‪.‬‬
‫ﻭﻗﺪ ﺑﺴﻄﻨﺎ ﺍﻟﻜﻼﻡ ﰲ ﺫﻟﻚ ﻋﻨﺪ ﺷﺮﺣﻨﺎ ﻟﻜﺘﺎﺏ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﻓﻠﺘﺮﺟﻊ ﺇﻟﻴﻪ ﻫﻨﺎﻙ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﻌﺮﻕ ﺍﻟﺼﺎﻋﺪ ﻣﻦ ﺣﻴﺚ ﻳﻘﺎﺭﺏ ﺍﻟﻘﻠﺐ‬

‫ﺇﱃ ﺃﻥ ﻳﻨﺒﺚ ﰲ ﺍﻟﺮﺋﺔ ﻭﰲ ﺟﺮﻡ ﺍﻟﻘﻠﺐ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﰒ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ﻗﺴﻢ ﻣﻨﻪ ﻋﻈﻴﻢ‪ ....‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻨﺎﻓﺬ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﰒ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ﻗﺴﻢ ﻣﻨﻪ ﻋﻈﻴﻢ ﻳﺄﰐ ﺍﻟﻘﻠﺐ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺃﻥ ﻫﺬﺍ ﻋﻈﻴﻢ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ‪،‬‬
‫ﻓﺈﻥ ﻫﺬﺍ ﺃﺻﻐﺮ ﻣﻦ ﺫﻟﻚ ﺍﻟﻘﺴﻢ ﺑﻜﺜﲑ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻳﻨﺤﻮ ﺇﱃ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﺋﺔ ﻭﺑﻌﺾ ﺍﻷﺿﻼﻉ ﻭﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ‬
‫ﻳﺘﻮﺟﻪ ﺇﱃ ﺍﻟﺼﺪﺭ ﻭﺍﻟﺮﻗﺒﺔ ﻭﺍﻟﺮﺃﺱ ﻭﺍﻟﺜﺪﻳﲔ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺑﻜﺜﲑ ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻊ‬
‫ﺃﻧﻪ ﺃﺻﻐﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﺫﻟﻚ ﺍﻟﻘﺴﻢ ﻓﺈﻧﻪ ﰲ ﻧﻔﺴﻪ ﻋﻈﻴﻢ ﻭﻣﻊ ﺫﻟﻚ ﻫﻮ ﺃﻋﻈﻢ ﻋﺮﻕ ﻳﺘﺼﻞ ﺑﺎﻟﻘﻠﺐ ﻷﻥ ﻫﺬﺍ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﺪﻡ‬
‫ﻭﺇﳕﺎ ﻏﲑﻩ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻨﺴﻴﻢ ﻭﺇﻥ ﻧﻔﺬ ﻓﻴﻪ ﺩﻡ ﻓﺬﻟﻚ ﺍﻟﺪﻡ ﻣﻊ ﻗﻠﺘﻪ ﺭﻗﻴﻖ ﺟﺪﺍﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺃﻋﻈﻢ‬
‫ﻋﺮﻭﻕ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﺬﺍ ﺍﻟﻮﺭﻳﺪ ﳜﻠﻒ ﻋﻨﺪ ﳏﺎﺫﺍﺓ ﺍﻟﻘﻠﺐ ﻋﺮﻭﻗﹰﺎ ﺛﻼﺛﺔ‪.‬‬
‫ﻳﺮﻳﺪ ﻬﺑﺬﺍ ﺍﶈﺎﺫﺍﺓ ﺍﻟﻮﺻﻮﻝ ﻷﻥ ﺗﻘﺴﻴﻢ ﻫﺬﺍ ﺍﻟﻮﺭﻳﺪ ﺇﱃ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻫﻮ ﻋﻨﺪ ﻧﻔﻮﺫﻩ ﰲ ﺃﺫﻥ ﺍﻟﻘﻠﺐ ﺍﻟﻴﻤﲎ ﻭﺇﳕﺎ ﺍﻧﻘﺴﻢ‬
‫ﺇﱃ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻷﻧﻪ ﳛﺘﺎﺝ ﺃﻥ ﻳﻨﻔﺬ ﻣﻨﻪ ﻗﺴﻢ ﺇﱃ ﺍﻟﺮﺋﺔ ﻭﳛﺘﺎﺝ ﺃﻥ ﻳﻨﺒﺚ ﻣﻨﻪ ﻗﺴﻢ ﰲ ﺟﺮﻡ ﺍﻟﻘﻠﺐ ﻟﺘﻐﺬﻳﺘﻪ‬
‫ﻭﳛﺘﺎﺝ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻨﻔﺬ ﻣﻨﻪ ﻗﺴﻢ ﺇﱃ ﺍﻷﺿﻼﻉ ﺍﻟﺴﻔﻠﻲ ﻭﺍﻟﻌﻀﻞ ﺍﻟﺬﻱ ﻫﻨﺎﻙ ﻭﺳﺎﺋﺮ ﻣﺎ ﻫﻨﺎﻙ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﻹﻓﺎﺩﺓ ﺍﻟﻐﺬﺍﺀ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻋﺮ ﻕ ﻳﺼﲑ ﻣﻨﻪ ﺇﱃ ﺍﻟﺮﺋﺔ ﻧﺎﺑﺘﹰﺎ ﻋﻨﺪ ﻣﻨﺒﺖ ﺍﻟﺮﺃﺱ ﺑﻘﺮﺏ ﺍﻷﻳﺴﺮ ﻳﺮﻳﺪ ﻬﺑﺬﺍ ﺍﻟﻨﺒﺎﺕ ﺃﻧﻪ ﻣﻦ ﻫﻨﺎﻙ ﻳﺼﻌﺪ ﺇﱃ ﺍﻟﺮﺋﺔ ﻣﻊ‬
‫ﺃﻥ ﺩﺧﻮﻟﻪ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﻘﻠﺐ ﺇﳕﺎ ﻛﺎﻥ ﻋﻨﺪ ﳝﻴﻨﻪ ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻴﺴﺘﻔﻴﺪ ﺑﻘﺮﺑﻪ ﻣﻦ ﺍﻟﺒﻄﻦ ﺍﻷﻳﺴﺮ ﺣﺮﺍﺭﺓ ﻬﺑﺎ ﻳﺼﲑ‬
‫ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻓﻴﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻭﻷﻥ ﻳﻜﻮﻥ ﻣﻨﻪ‪ ،‬ﻭﻣﻦ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻳﺴﺘﺨﻠﻂ ﺑﻪ ﻣﺎ ﻳﺼﻠﺢ ﻷﻧﻪ ﻳﺼﲑ ﰲ ﺍﻟﻘﻠﺐ‬
‫ﺭﻭﺣﹰﺎ ﻭﺇﳕﺎ ﳝﻜﻦ ﺃﻥ ﲣﺮﺝ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﻣﻦ ﻗﺮﻳﺐ ﺍﻟﺒﻄﻦ ﺍﻷﻳﺴﺮ‪ ،‬ﻣﻊ ﺃﻥ ﺩﺧﻮﻟﻪ ﺇﱃ ﲡﻮﻳﻒ ﺍﻟﻘﻠﺐ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺟﻬﺔ‬
‫ﳝﻴﻨﻪ ﺑﺄﻥ ﻳﻨﻌﻄﻒ ﰲ ﺩﺍﺧﻞ ﲡﻮﻳﻒ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﻴﻤﲔ ﺁﺧﺬﹰﺍ ﺇﱃ ﺍﻟﻴﺴﺎﺭ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﺪ ﺧﻠﻖ ﺫﺍ ﻏﺸﺎﺋﲔ ﻛﺎﻟﺸﺮﻳﺎﻧﺎﺕ‪ .‬ﻳﺮﻳﺪ ﺫﺍ ﻃﺒﻘﺘﲔ ﻭﺇﳕﺎ ﺧﻠﻖ ﻛﺬﻟﻚ ﻟﻴﻜﻮﻥ ﺟﺮﻣﻪ ﻣﺴﺘﺤﺼﻔﹰﺎ ﺿﻴﻖ ﺍﳌﺴﺎﻡ‬
‫ﺟﺪﹰﺍ ﻓﻼ ﻳﺮﺷﺢ ﻣﻨﻪ ﻣﻦ ﺍﻟﺪﻡ ﺇﻻ ﻣﺎ ﻟﻄﻒ ﺟﺪﺍﹰ‪ ،‬ﻭﻫﺬﺍ ﻟﺬﻱ ﻳﺮﺷﺢ ﻣﻨﻪ ﻳﺼﺎﺩﻑ ﻫﻮﺍﺀ ﻛﺜﲑﹰﺍ ﻣﺒﺜﻮﺛﺎﹰ ﰲ ﲡﺎﻭﻳﻒ ﺍﻟﺮﺋﺔ‬
‫ﻓﻴﺨﺘﻠﻂ ﺑﻪ ﻭﺑﺬﻟﻚ ﻳﺼﻠﺢ ﻷﻥ ﻳﺼﲑ ﰲ ﺍﻟﻘﻠﺐ ﺭﻭﺣﹰﺎ ﻭﺑﺎﻗﻲ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻻ ﻳﺮﺷﺢ ﻣﻦ ﺗﻠﻚ ﺍﳌﺴﺎﻡ ﻳﻨﻔﺬ ﻣﻦ ﻓﻮﻫﺎﺕ‬
‫ﺃﺟﺰﺍﺀ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﻓﺘﻐﺘﺬﻱ ﺑﻪ ﺍﻟﺮﺋﺔ ﻓﻠﺬﻟﻚ ﻏﺬﺍﺀ ﺍﻟﺮﺋﺔ ﺇﳕﺎ ﻫﻮ ﻣﺎ ﺗﺒﻘﻰ ﻣﻦ ﺃﺟﺰﺍﺀ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺑﻌﺪ ﺗﺮﺷﻴﺢ ﻟﻄﻴﻔﻪ ﺇﱃ‬
‫ﲡﺎﻭﻳﻒ ﺍﻟﺮﺋﺔ‪.‬‬
‫ﻼ ﳉﻮﻫﺮ ﺍﻟﺮﺋﺔ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﺼﺢ ﻓﺈﻥ ﺟﻮﻫﺮ ﺍﻟﺮﺋﺔ ﻟﻴﺲ‬ ‫ﻗﻮﻟﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﺮﺷﺢ ﻣﻨﻪ ﺩﻣﹰﺎ ﻛﺜﲑﹰﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﺮﻗﺔ ﻣﺸﺎﻛ ﹰ‬
‫ﺑﻐﺎﻳﺔ ﺍﻟﺮﻗﺔ ﻭﺇﳕﺎ ﺍﻟﻔﺎﺋﺪﺓ ﻓﻴﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻭﺇﳕﺎ ﻛﺎﻥ ﻏﺬﺍﺀ ﺍﻟﺮﺋﺔ ﻳﺄﰐ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻘﻠﺐ ﻣﻊ ﺍﻟﻌﺮﻕ ﺍﻟﻌﻈﻴﻢ ﺍﳊﺎﻭﻱ ﻟﻠﺪﻡ‬
‫ﺍﻟﻐﺎﺫﻱ ﻟﻸﻋﻀﺎﺀ ﺍﻟﻌﻠﻮﻳﺔ ﻛﻤﺎ ﺳﻨﺬﻛﺮﻩ ﺑﻌﺪ ﺗﺼﻌﻴﺪ ﺇﱃ ﺧﻠﻒ ﺍﻟﺮﺋﺔ‪ ،‬ﻭﻗﺮﻳﺒﺎ ﻣﻨﻬﺎ ﺟﺪﹰﺍ ﻭﻣﻦ ﺍﻟﻘﻠﺐ ﻣﻊ ﺃﻥ ﺍﻟﻌﺮﻕ ﻗﺮﻳﺐ‬
‫ﻣﻨﻬﺎ ﺟﺪﹰﺍ ﻓﻴﻜﻮﻥ ﺃﺧﺬﻫﺎ ﺍﻟﻐﺬﺍﺀ ﻣﻨﻪ ﺃﺳﻬﻞ‪.‬‬
 ‫ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺋﺔ ﻋﻀﻮ ﻣﻦ ﺷﺄ ﻧﻪ ﻬﺗﻴﺌﺔ ﺍﳌﺎﺩﺓ ﻷﻥ ﺗﺴﺘﺤﻴﻞ ﰲ ﺍﻟﻘﻠﺐ ﺭﻭﺣﹰﺎ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺎﺩﺓ‬
‫ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺍﳉﻮﻫﺮ ﺍﳍﻮﺍﺋﻲ ﺣﱴ ﺗﻜﻮﻥ ﻣﻨﺎﺳﺒﺔ ﳉﻮﻫﺮ ﺍﻟﺮﻭﺡ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮﺍ ًﺀ ﺻﺮﻓﹰﺎ‪ .‬ﻓﺈﻥ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺒﺴﻴﻄﺔ‬
‫ﻗﺪ ﺑﻴﻨﺎ ﺃﻬﻧﺎ ﻻ ﺗﺼﻠﺢ ﻟﻠﺘﻐﺬﻳﺔ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻳﺼﲑ ﻫﺬﺍ ﺍﳍﻮﺍﺀ ﺻﺎﳊﹰﺎ ﻟﺘﻐﺬﻳﺔ ﺍﻟﺮﻭﺡ ﺇﺫﺍ ﺧﺎﻟﻄﺘﻪ ﺃﺟﺰﺍﺀ ﺩﻣﻮﻳﺔ ﺣﱴ ﻳﺼﲑ‬
‫ﺑﺴﺒﺐ ﺫﻟﻚ ﳑﺘﺰﺟﹰﺎ ﻣﻊ ﺍﳍﻮﺍﺀ ﻭﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﻭﺇﳕﺎ ﳝﻜﻦ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﺃﻥ ﺗﻌﺪ ﺍﳍﻮﺍﺀ ﻟﺘﻐﺬﻳﺔ ﺍﻟﺮﻭﺡ ﺇﺫﺍ ﻛﺎﻧﺖ ﺷﺪﻳﺪﺓ‬
‫ﺍﻟﻠﻄﺎﻓﺔ ﺣﺎﺭﺓ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺪ ﺗﺴﺨﻨﺖ ﰲ ﺍﻟﻘﻠﺐ ﻭﻟﻄﻔﺖ ﺟﺪﺍﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﻻﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺟﺰﺍﺀ‬
‫ﺍﻟﺪﻣﻮﻳﺔ ﺍﻟﱵ ﲣﺎﻟﻂ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﰲ ﺍﻟﺮﺋﺔ ﻭﻳﺼﲑ ﻣﻦ ﲨﻠﺔ ﺫﻟﻚ ﻣﺎ ﻳﺼﻠﺢ ﻟﻐﺬﺍﺀ ﺍﻟﺮﻭﺡ ﻣﺘﺴﺨﻨﺔ ﰲ ﺍﻟﻘﻠﺐ ﻭﺇﳕﺎ ﳝﻜﻦ‬
‫ﻧﻔﻮﺫﻫﺎ ﺇﱃ ﺍﻟﺮﺋﺔ ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﻟﺮﺋﺔ ﺟﺎﺫﺑﺔ ﳍﺎ ﻭﻟﻜﻞ ﻋﻀﻮ ﳚﺬﺏ ﺧﻠﻄﹰﺎ ﻓﺈﻧﻪ ﺇﳕﺎ ﳚﺬﺑﻪ ﻟﻴﻐﺘﺬﻱ ﺑﻪ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻏﺬﺍﺀ ﺍﻟﺮﺋﺔ ﻳﺄﰐ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻘﻠﺐ ﻓﺈﻧﻪ ﻟﻮ ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻘﻠﺐ ﺍﻟﻌﺮﻕ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻫﻮ ﻭﺭﺍﺀﻫﺎ ﻻﺳﺘﻐﻨﺖ ﺗﻠﻚ‬
‫ﻋﻦ ﺟﺬﺏ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﻘﻠﺐ‪ .‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﱂ ﻳﻨﻔﺬ ﺍﻟﺪﻡ ﺍﻟﻠﻄﻴﻒ ﻣﻦ ﺍﻟﻘﻠﺐ ﺇﻟﻴﻬﺎ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻏﺬﺍﺀ‬
‫ﺍﻟﺮﺋﺔ ﻳﺄﰐ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻘﻠﺐ ﻻ ﻛﻤﺎ ﻗﺎﻟﻪ ﺟﺎﻟﻴﻨﻮﺱ‪ .‬ﻭﻫﻮ ﺃﻥ ﺫﻟﻚ ﻷﻥ ﺩﻡ ﺍﻟﻌﺮﻕ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻭﺭﺍﺀﻫﺎ ﻻ ﻳﺼﻠﺢ ﻟﺘﻐﺬﻳﺘﻬﺎ‬
‫ﻷﻧﻪ ﻻ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍ ﻟﺼﻔﺮﺍﺀ‪ ،‬ﻭﻏﺬﺍﺀ ﺍﻟﺮﺋﺔ ﻋﻨﺪﻩ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻔﺮﺍﺀ ﻏﺎﻟﺒﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﳓﻦ ﻗﺪ ﺑﻴﻨﺎ ﺳﻬﻮﻩ ﰲ ﺫﻟﻚ ﻭﺑﻴﻨﺎ ﺃﻥ ﺍﻟﺼﻔﺮﺍﺀ ﻻ ﺗﺼﻠﺢ ﻟﺘﻐﺬﻳﺔ ﻋﻀﻮ ﺍﻟﺒﺘﺔ ﻻ ﺑﺎﻧﻔﺮﺍﺩﻫﺎ‪ ،‬ﻭﻻ ﺑﺄﻥ ﺗﻜﻮﻥ ﻏﺎﻟﺒﺔ ﻋﻠﻰ‬
‫ﺍﻟﺪﻡ ﺑﻞ ﺇﻥ ﻛﺎﻥ ﺍﻟﺼﻔﺮﺍﺀ ﺗﻐﺬﻳﻪ ﻛﻤﺎ ﺗﻐﺬﻭ ﺍﻷﺑﺎﺯﻳﺮ ﺍﳊﺎﺭﺓ ﺇﺫﺍ ﻭﺿﻌﺖ ﰲ ﺍﻷﻃﻌﻤﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍ ﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻘﺴﻢ ﺍﻷﻋﻈﻢ ﻣﻦ ﻗﺴﻤﻲ ﺍﻟﻌﺮﻕ ﺍﻟﺼﺎﻋﺪ ﻋﻨﺪ ﺍﻧﻘﺴﺎﻣﻪ ﺇﱃ ﺍﳉﺰﺃﻳﻦ ﺍﻟﻠﺬﻳﻦ ﺃﺻﻐﺮﳘﺎ ﺃﻋﻈﻢ ﻋﺮﻭﻕ‬
‫ﺍﻟﻘﻠﺐ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻘﺴﻢ ﻋﻨﺪ ﺍﻷﺫﻥ ﺍﻟﻴﻤﲎ ﻣﻦ ﺃﺫﱐ ﺍﻟﻘﻠﺐ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ‬
‫ﺍﻟﻨﺎﻓﺬ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺬﻱ ﻳﺒﻘﻰ ﻣﻦ ﺍﻹﻧﺸﻌﺎﺏ ﺍﻷﻭﻝ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻳﺘﻔﺮﻕ ﻣﻨﻪ ﰲ ﺃﻋﺎﱄ ﺍﻷﻏﺸﻴﺔ ﺍﳌﻨﺼﻔﺔ ﻟﻠﺼﺪﺭ ﻭﺃﻋﺎﱄ ﺍﻟﻐﻼﻑ ﻭﰲ ﺍﻟﻠﺤﻢ ﺍﻟﺮﺧﻮ ﺍﳌﺴﻤﻰ ﺗﻮﺗﺔ ﺷﻌﺐ‬
‫ﺷﻌﺮﻳﺔ ﺃﻣﺎ ﺗﻔﺮﻕ ﺍﻟﺸﻌﺐ ﺇﱃ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻓﻸﺟﻞ ﺗﻐﺬﻳﺘﻬﺎ‪ ،‬ﻭﺍﺧﺘﺼﺖ ﻬﺑﺬﺍ ﺍﻟﺼﺎﻋﺪ ﻷﺟﻞ ﻗﺮﻬﺑﺎ ﻣﻨﻪ‪ .‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ‬
‫ﺍﻟﺸﻌﺐ ﺷﻌﺮﻳﺔ ﻟﺘﻤﻨﻊ ﻧﻔﻮﺫ ﺍﻟﺪﻡ ﺍﻟﻐﻠﻴﻆ ﻓﻴﻬﺎ ﻓﺈﻥ ﻏﺬﺍﺀ ﺍﻷﻏﺸﻴﺔ ﺃﻣﺎ ﺗﻔﺮﻕ ﺍﻟﺸﻌﺐ ﺇﱃ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻓﻸﺟﻞ ﺗﻐﺬﻳﺘﻬﺎ‬
‫ﻫﺬﻩ ﺍﻷﻏﺸﻴﺔ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺭﻗﻴﻘﹰﺎ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﺃﻭ ﹰﻻ‪.‬‬
‫ﻭﻏﺬﺍﺀ ﺍﻟﻐﻼﻑ ﺃﻋﲏ ﺑﻪ ﻏﻼﻑ ﺍﻟﻘﻠﺐ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﺋﻴﹰﺎ ﻭﻛﺬﻟﻚ ﻏﺬﺍﺀ ﺍﻟﻠﺤﻢ ﺍﻟﺮﺧﻮ‪ ،‬ﺇﻻ ﺃﻥ ﻣﺎﺋﻴﺔ ﻏﺬﺍﺀ ﻫﺬﺍ ﺍﻟﻠﺤﻢ‬
‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﻞ ﻣﻦ ﻣﺎﺋﻴﺔ ﻏﺬﺍﺀ ﺍﻟﻐﻼﻑ ﻷﻥ ﺍﻟﺸﺤﻢ ﺃﻛﺜﺮ ﻣﺎﺋﻴﺔ ﻣﻦ ﺍﻟﻠﺤﻢ ﺍﻟﺮﺧﻮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﰒ ﻋﻨﺪ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﺘﺮﻗﻮﺓ ﻳﺘﺸﻌﺐ ﻣﻨﻪ ﺷﻌﺒﺘﺎﻥ ﺗﺼﲑ ﻛﻞ ﺷﻌﺒﺔ ﻣﻨﻬﻤﺎ ﺷﻌﺒﺘﲔ ﻫﺎﺗﺎﻥ ﺍﻟﺸﻌﺒﺘﺎﻥ ﺗﺼﻌﺪﺍﻥ ﻣﻦ‬
‫ﺍﻟﻌﺮﻕ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺼﺎﻋﺪ ﺇﺫﺍ ﻗﺎﺭﺏ ﰲ ﺻﻌﻮﺩﻩ ﺍﻟﺘﺮﻗﻮﺗﲔ ﻭﳘﺎ ﻣﻊ ﻋﻈﻤﻬﻤﺎ ﺻﻐﲑﺍﻥ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺮﻕ‬
‫ﻭﻫﺎﺗﺎﻥ ﺍﻟﺸﻌﺒﺘﺎﻥ ﺗﺼﻌﺪﺍﻥ ﺇﱃ ﻗﺮﺏ ﺍﻟﺘﺮﻗﻮﺗﲔ ﺟﺪﺍﹰ‪ ،‬ﻭﺗﺼﻌﺪﺍﻥ ﻣﺆﺭﺑﺘﲔ ﻣﺘﺒﺎﻋﺪﺗﲔ ﻓﻴﻜﻮﻧﺎﻥ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﻼﻡ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‬
‫ﻓﺈﺫﺍ ﻗﺎﺭﺑﺘﺎ ﺟﺪﹰﺍ ﺍﻟﺘﺮﻗﻮﺗﲔ ﺍﻧﻘﺴﻤﺖ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺇﱃ ﻗﺴﻤﲔ ﻭﻫﺬﺍﻥ ﺍﻟﻘﺴﻤﺎﻥ ﺃﺣﺪﳘﺎ ﺃﺻﻐﺮ ﻣﻦ ﺍﻵﺧﺮ ﻭﺍﻟﺼﻐﲑ‬
‫ﻣﻨﻬﻤﺎ ﻳﻨﺤﺪﺭ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﻋﻦ ﺟﺎﻧﺐ ﺍﻟﻘﺺ ﺇﱃ ﺃﺳﻔﻞ ﺣﱴ ﺗﻨﺘﻬﻲ ﺇﱃ ﺍﳌﻮﺍﺿﻊ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺎﺏ‪ .‬ﺍﻟﺴﺒﺐ ﰲ ﻧﺰﻭﻝ‬
‫ﻫﺬﻳﻦ ﺃﻥ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﻳﻨﺘﻬﻴﺎﻥ ﺇﻟﻴﻬﺎ ﻛﺎﻟﺜﺮﺏ ﻭﺍﻟﻌﻀﻞ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ ﰲ ﻃﻮﻝ ﺍﻟﺒﻄﻦ ﻭﺍﻟﻌﻀﻼﺕ ﺍﳋﺎﺭﺟﺔ ﻣﻦ ﺍﻟﺼﺪﺭ‬
‫ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻛﻠﻬﺎ ﲢﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺩﻣﻬﺎ ﺍﻟﻐﺎﺫﻱ ﳍﺎ ﺷﺪﻳﺪ ﺍﳊﺮﺍﺭﺓ ﺃﻣﺎ ﺍﻟﺜﺮﺏ ﻭﻋﻀﻼﺕ ﺍﻟﺒﻄﻦ ﻓﻸﻥ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ‬
‫ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﺣﺎﺭﺓ ﺑﺎﻟﻔﻌﻞ ﻟﺘﺴﺨﻦ ﺍﳌﻌﺪﺓ ﻓﺘﻌﻴﻨﻬﺎ ﻋﻠﻰ ﻃﺒﺦ ﺍﻷﻏﺬﻳﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﻋﻀﻼﺕ ﺍﻟﺼﺪﺭ ﻭﳓﻮ ﺫﻟﻚ ﻓﻸﻥ ﺍﻟﺼﺪﺭ ﺍﻛﺜﺮ ﺃﺟﺰﺍﺋﻪ ﺑﺎﺭﺩﺓ ﺍﳌﺰﺍﺝ ﻛﺎﻟﻌﻈﺎﻡ ﻭﺍﻷﻏﺸﻴﺔ ﻭﳓﻮ ﺫﻟﻚ ﻓﻴﺤﺘﺎﺝ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﻀﻞ ﺣﺎﺭ ﺍﳌﺰﺍﺝ ﻟﻴﻔﻲ ﺑﺘﻌﺪﻳﻞ ﺑﺮﻭﺩﺓ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﻭﺇﳕﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻡ ﺷﺪﻳﺪ ﺍﳊﺮﺍﺭﺓ‬
 ‫ﺑﺎﻟﻄﺒﻊ ﺇﺫ ﻗﺎﺭﺏ ﺍﻟﻘﻠﺐ ﺣﱴ ﻳﺘﺴﺨﻦ ﲝﺮﺍﺭﺗﻪ ﺧﺎﺻﺔ ﺩﻡ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﻓﺈﻧﻪ ﻳﻘﺎﺭﺏ ﺍﻟﻘﻠﺐ ﻣﺮﺗﲔ ﻣﺮﺓ ﰲ ﺻﻌﻮﺩﻩ ﻭﻣﺮﺓ ﰲ‬
‫ﻧﺰﻭﻟﻪ‪ .‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﺎﺝ ﻛﺜﲑ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺴﻔﻠﻴﺔ ﺇﱃ ﺃﻥ ﻳﺄﺗﻴﻬﺎ ﻏﺬﺍﻫﺎ ﻣﻦ ﺍﻟﻌﺮﻕ ﺍﻟﺼﺎﻋﺪ‪ .‬ﻭﺃﻣﺎ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻌﻠﻮﻳﺔ ﻓﻠﻴﺲ‬
‫ﻓﻴﻬﺎ ﻣﺎ ﻳﺼﻞ ﺇﻟﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﺮﻕ ﺍﻟﻨﺎﺯﻝ ﺇﻻ ﺍﻟﺜﺪﻱ ﻓﺈﻥ ﺍﻟﺜﺪﻳﲔ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﻤﺎ ﻋﺮﻕ ﻣﻦ ﺍﻟﻌﺮﻕ ﺍﻟﻨﺎﺯﻝ ﻭﻳﺼﻌﺪ ﺇﻟﻴﻬﻤﺎ‬
‫ﻣﻦ ﺍﻟﺮﺣﻢ‪ .‬ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﻣﻦ ﺍﻟﺮﺣﻢ ﻭﺍﻟﺜﺪﻳﲔ ﻣﺸﺎﺭﻛﺔ ﻟﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﺫﻟﻚ ﻟﻴﻤﻜﻦ ﺃﻥ ﻳﺘﺼﻌﺪ ﺇﻟﻴﻬﻤﺎ ﻣﺎ ﻳﻔﻀﻞ‬
‫ﻣﻦ ﻏﺬﺍﺀ ﺍﳉﻨﲔ ﻣﻦ ﺩﻡ ﺍﻟﻄﻤﺚ ﻓﻴﺴﺘﺤﻴﻞ ﰲ ﺍﻟﺜﺪﻳﲔ ﻟﺒﻨﹰﺎ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺒﺎﻗﻲ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭﻫﻮ ﺯﻭﺝ ﻳﻌﲏ ﺑﺬﻟﻚ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺸﻌﺒﺘﲔ ﺍﻟﺼﺎﻋﺪﺗﲔ ﺇﱃ‬
‫ﻣﻘﺎﺭﺑﺔ ﺍﻟﺘﺮﻗﻮﺗﲔ ﺟﺪﹰﺍ ﻓﺈﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﻌﺒﺘﲔ ﺗﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ﺃﺻﻐﺮﳘﺎ ﳝﺮ ﻋﻦ ﺟﺎﻧﱯ ﺍﻟﻘﺺ ﺇﱃ ﺃﺳﻔﻞ‬
‫ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺃﻋﻈﻤﻬﺎ ﻭﻫﻮ ﻗﺴﻢ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺸﻌﺒﺘﲔ ﻓﻠﺬﻟﻚ ﻫﻮ ﺯﻭﺝ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻟﺰﻭﺝ ﰲ ﻛﻞ ﻓﺮﺩ ﻣﻨﻪ ﰲ ﻗﺮﺏ ﺗﺮﻗﻮﺓ ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺍﻟﻌﺮﻕ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺼﺎﻋﺪ ﺑﻌﺪ ﺗﺸﻌﺐ ﺍﻟﺸﻌﺒﺘﲔ ﻣﻨﻪ ﻋﻨﺪ ﻣﻘﺎﺭﺑﺔ ﺍﻟﺘﺮﻗﻮﺗﲔ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ ﺃﻋﻠﻰ ﺍﻟﺮﺃﺱ ﻗﺎﻝ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﺬﻱ ﻳﺒﻘﻰ ﻣﻦ ﺍﻹﻧﺸﻌﺎﺏ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺍﻧﺸﻌﺐ ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻭﻗﺒﻞ ﺃﻥ ﳝﻌﻦ ﰲ ﺫﻟﻚ ﻳﻨﻘﺴﻢ ﻗﺴﻤﲔ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﻟﻮﺩﺍﺝ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺜﺎﱐ ﺍﻟﻮﺩﺍﺝ ﺍﻟﻐﺎﺋﺮ‪.‬‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻘﺴﻤﲔ ﻳﺼﲑ ﻣﻨﻪ ﺍﻟﻮﺩﺍﺝ ﺍﻟﻈﺎﻫﺮ‪ .‬ﻭﺍﻵﺧﺮ ﻳﺼﲑ ﻣﻨﻪ ﺍﻟﻮﺩﺍﺝ ﺍﻟﻐﺎﺋﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻋﻠﻰ ﻣﺎ ﳘﺎ ﻋﻠﻴﻪ ﻓﻠﻴﺲ ﺷﻲﺀ ﻣﻨﻬﻤﺎ ﺑﻮﺩﺍﺝ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﺼﲑ ﻣﻨﻪ ﺍﻟﻮﺩﺍﺝ ﺍﻟﺬﻱ ﲰﺎﻩ ﺑﻪ ﺑﻌﺪ‬
‫ﺃﻥ ﻳﻨﻔﺼﻞ ﻣﻨﻪ ﺃﺟﺰﺍﺀ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻮﺩﺍﺝ ﻣﺎ ﺑﻘﻲ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺫﻟﻚ ﻓﻼ ﻳﻜﻮﻥ ﺍﺠﻤﻟﻤﻮﻉ ﻫﻮ ﺍﻟﻮﺩﺍﺝ ﻭﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ‬
‫ﺍﻟﺘﺮﻗﻮﺗﲔ ﻓﺈﻬﻧﺎ ﺗﺼﻌﺪ ﻣﻦ ﻋﻨﺪﻫﺎ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻪ ﻭﺩﺍﺝ ﻇﺎﻫﺮ‪ ،‬ﻭﻭﺩﺍﺝ ﻏﺎﺋﺮ ﻭﺍﻟﺬﻱ ﻳﺼﲑ ﻣﻨﻪ ﺍﻟﻮﺩﺍﺝ ﺍﻟﻈﺎﻫﺮ ﻛﻤﺎ ﻳﺼﻌﺪ‬
‫ﻣﻦ ﺍﻟﺘﺮﻗﻮﺓ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻳﺄﺧﺬ ﺇﱃ ﻗﺪﺍﻡ ﺍﻟﺘﺮﻗﻮﺓ ﻭﺇﱃ ﺟﺎﻧﺒﻬﺎ ﻭﺍﻟﺜﺎﱐ ﻳﺄﺧﺬ ﺃﻭ ﹰﻻ ﺇﱃ ﻗﺪﺍﻡ ﰒ ﻳﺘﺴﺎﻓﻞ‬
‫ﻼ ﰒ ﻳﺼﻌﺪ ﺇﱃ ﻗﺪﺍﻡ ﺍﻟﺘﺮﻗﻮﺓ ﻭﻳﺴﺘﺪﻳﺮ ﻋﻠﻴﻬﺎ ﰒ ﻳﺼﻌﺪ ﺣﱴ ﻳﻠﺤﻖ ﺑﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻓﻴﺨﺘﻠﻂ ﺑﻪ‪ ،‬ﻭﻳﺼﲑ ﻣﻦ ﲨﻠﺘﻬﺎ‬ ‫ﻗﻠﻴ ﹰ‬
‫ﺍﻟﻮﺩﺍﺝ ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫ﻭﻓﺎﺋﺪﺓ ﺍﻧﻘﺴﺎﻣﻪ ﺃﻭ ﹰﻻ ﺍﺧﺘﻼﻁ ﻗﺴﻤﺘﻪ ﺣﱴ ﻳﻜﻮﻥ ﻣﻨﻬﻤﺎ ﻗﺴﻢ ﻭﺍﺣﺪ ﺃﻥ ﳝﺮ ﺃﺣﺪ ﺍﻟﻘﺴﻤﲔ ﺑﺒﺎﻃﻦ ﺍﻟﺘﺮﻗﻮﺓ‪ ،‬ﻭﺍﻵﺧﺮ‬
‫ﺑﻈﺎﻫﺮﻫﺎ ﻓﻴﻌﻢ ﺍﻟﻐﺬﺍﺀ ﻟﻈﺎﻫﺮﻫﺎ ﻭﺑﺎﻃﻨﻬﺎ ﻭﺫﻟﻚ ﳑﺎ ﻻ ﻳﺘﻢ ﻟﻮ ﻛﺎﻧﺎ ﻗﺴﻤﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﳝﺮ ﺑﻈﺎﻫﺮ ﺍﻟﺘﺮﻗﻮﺓ ﻭﳛﺘﺎﺝ ﺃﻥ‬
‫ﻳﺴﺘﺪﻳﺮ ﻋﻠﻴﻬﺎ ﻟﻴﺼﻞ ﻣﻨﻪ ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﺃﺟﺰﺍﺀ ﻛﺜﲑﺓ ﺑﲔ ﻇﺎﻫﺮ ﺍﻟﺘﺮﻗﻮﺓ ﻭﺇﳕﺎ ﱂ ﳛﺘﺞ ﺇﱃ ﺫﻟﻚ ﺍﳌﺎﺭ ﺑﺒﺎﻃﻨﻬﺎ ﻷﻥ ﺑﺎﻃﻦ‬
‫ﺍﻟﺘﺮﻗﻮﺓ ﻳﺴﺘﻐﲏ ﻋﻦ ﺫﻟﻚ ﺑﻜﺜﺮﺓ ﺍﻟﻌﺮﻭ ﻕ ﻫﻨﺎﻙ ﰒ ﺇﺫﺍ ﰎ ﺫﻟﻚ ﺍﻟﻐﺮﺽ ﻋﺎﺩ ﺍﻟﻘﺴﻤﺎﻥ ﻓﺼﺎﺭﺍ ﻋﺮﻗﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻷﻥ ﺫﻟﻚ ﻫﻮ‬
‫ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﻤﺎ ﻗﺒﻞ ﺍﻟﻘﺴﻤﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﺒﻞ ﺃﻥ ﳜﺘﻠﻂ ﺑﻪ ﻳﻨﻔﺼﻞ ﻋﻨﻪ ﺟﺰﺀﺍﻥ ﺃﺣﺪﳘﺎ ﻳﺄﺧﺬ ﻋﺮﺿﹰﺎ‪ .‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺴﻤﲔ ﺍﻟﻠﺬﻳﻦ ﻳﻜﻮﻥ ﻣﻦ‬
‫ﻼ ﰒ ﻳﺼﻌﺪ ﻣﺴﺘﻈﻬﺮﹰﺍ ﻟﻠﺘﺮﻗﻮﺓ ﻭﻳﻨﻔﺼﻞ ﻣﻨﻪ ﻗﺒﻞ ﺍﺧﺘﻼﻃﻪ‬ ‫ﺍﺧﺘﻼﻃﻬﻤﺎ ﺍﻟﻮﺩﺍﺝ ﺍﻟﻈﺎﻫﺮ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺴﻔﻞ ﻗﺒﻞ ﺗﺼﻌﺪﻩ ﻗﻠﻴ ﹰ‬
‫ﺑﺎﻟﻘﺴﻢ ﺍﻵﺧﺮ ﺃﺭﺑﻌﺔ ﻋﺮﻭﻕ ﺃﺧﺮ‪.‬‬
‫ﺍﺛﻨﺎﻥ ﻣﻨﻬﺎ ﻳﺘﻤﻴﺰﺍﻥ ﻋﻦ ﺍﻻﺛﻨﲔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻠﺬﻟﻚ ﳘﺎ ﺯﻭﺟﺎﻥ ﻭﳘﺎ ﺍﳌﺮﺍﺩﺍﻥ ﺑﺎﳉﺰﺃﻳﻦ ﻷﻧﻪ ﺟﻌﻞ ﻛﻞ ﺯﻭﺝ ﺍﻻﺛﻨﲔ ﺟﺰﺀﺍﹰ‪،‬‬
‫ﻭﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻳﻦ ﻳﺄﺧﺬﺍﻥ ﻋﺮﺿﹰﺎ ﳓﻮ ﺃﻋﻠﻰ ﺍﻟﻘﺺ ﺃﻱ ﺇﻧﻪ ﻳﺄﺧﺬ ﰲ ﻋﺮﺽ ﺍﻟﻌﻨﻖ ﻣﻊ ﺗﺴﻔﻞ ﻳﺴﲑ ﻭﻫﺬﺍ ﺍﻟﺰﻭﺝ‬
‫ﻳﻠﺘﻘﻲ ﻓﺮﺩﺍﻩ ﻭﻳﺘﺼﻞ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﳌﻮﺿﻊ ﺍﻟﻐﺎﺋﺮ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﺘﺮﻗﻮﺗﲔ ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻥ ﻓﺮﺩﻳﻪ‬
‫ﻳﺘﻮﺭﺑﺎﻥ ﺻﺎﻋﺪﻳﻦ ﻣﺴﺘﻈﻬﺮﻳﻦ ﻟﻠﻌﻨﻖ‪ ،‬ﻭﻻ ﻳﻠﺘﻘﻲ ﺃﺣﺪ ﻓﺮﺩﻳﻪ ﺑﺎﻵﺧﺮ ﻛﻤﺎ ﰲ ﺍﻟﺰﻭﺝ ﺍﻵﺧﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻳﺆﺩﻳﻬﺎ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﻮﺍﺳﻊ ﻭﻫﻮ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﻳﻨﺼﺐ ﺇﻟﻴﻪ ﺍﻟﺪﻡ ﻭﳚﺘﻤﻊ ﻓﻴﻪ ﰒ ﻳﺘﻔﺮﻕ ﻋﻨﻪ ﻓﻴﻤﺎ ﻣﺎ ﺑﲔ ﺍﻟﻄﺎﻗﲔ‪.‬‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﰒ ﻳﺆﺩﻱ ﺍﻟﺼﻔﺔ ﺍﻟﺜﺨﲔ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﻮﺍﺳﻊ‪ ،‬ﻭﻫﻮ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﻣﻦ ﺷﺄﻧﻪ ﺫﻟﻚ ﻣﻮﺿﻮﻉ ﻓﻴﻤﺎ ﺑﲔ‬
 ‫ﺍﻟﻄﺎﻗﲔ ﺃﻱ ﺍﻻﺛﻨﲔ‪ :‬ﺍﳉﺎﻓﻴﺔ ﻭﺍﻟﺮﻗﻴﻘﺔ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﺗﻨﻌﻄﻒ ﺇﱃ ﺃﺳﻔﻞ ﻭﲣﻠﻲ ﻫﻨﺎﻙ ﲡﻮﻳﻔﹰﺎ ﻭﺫﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ‬
‫ﻫﻮ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﻳﻨﺼﺐ ﻓﻴﻪ ﺍﻟﺪﻡ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻫﻮﻻ ﳏﺎﻟﺔ ﻓﻮﻕ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ‪ ،‬ﻭﲢﺖ ﺍﻷﻡ ﺍﻟﺮﻗﻴﻘﺔ ﻓﻬﻮ ﺑﲔ ﺍﻟﻄﺎﻗﲔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﺃﻭﺭﺩﺓ ﺍﻟﻴﺪﻳﻦ ﺇﱃ ﺍﻟﻜﺘﻔﻲ ﻣﻨﻪ‬

‫ﻭﻫﻮ ﺍﻟﻘﻴﻔﺎﻝ ﺃﻣﺎ ﺍﻟﻜﺘﻔﻲ ﻣﻨﻪ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬

‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻜﺘﻔﻲ ﻭﻫﻮ ﺍﻟﻘﻴﻔﺎﻝ ﺃﻱ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺼﲑ ﻣﻨﻪ ﺍﻟﻘﻴﻔﺎﻝ ﻓﺈﻧﻪ ﻳﺘﻔﺮﻕ ﻣﻨﻪ ﺷﻌﺐ ﰲ ﺟﻠﺪ ﺍﻟﻌﻀﺪ‪ ،‬ﻭﰲ‬
‫ﺍﻹﺑﻂ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻨﻪ ﺃﻳﻀﹰﺎ ﺣﺒﻞ ﺍﻟﺬﺭﺍﻉ ﻭﳚﺘﻤﻊ ﺟﺰﺀ ﻣﻨﻪ ﻭﺟﺰﺀ ﺁﺧﺮ ﻣﻦ ﺍﻟﻌﺮﻕ ﺍﻹﺑﻄﻲ ﻓﻴﻜﻮﻥ ﻣﻨﻬﻤﺎ ﺍﻟﻌﺮﻕ‬
‫ﺍﳌﺴﻤﻰ ﺑﺎﻷﻛﺤﻞ ﻭﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﳚﺘﻤﻊ ﻣﻨﻪ ﺟﺰﺀ ﻭﺟﺰﺀ ﻣﻦ ﺍﻹﺑﻄﻲ ﻓﻴﻜﻮﻥ ﻣﻨﻪ ﺫﻟﻚ ﻋﺮﻕ ﻳﺘﻌﻤﻖ ﰲ ﺍﻟﺴﺎﻋﺪ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻏﲑ ﻣﺸﻬﻮﺭ ﻭﻻ ﺍﺳﻢ ﻟﻪ‪ ،‬ﻷﻧﻪ ﻷﺟﻞ ﻏﻮﺻﻪ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﺍﳌﺒﻀﻊ ﻓﻠﺬﻟﻚ ﻻ ﻳﻔﺼﺪ ﻓﻠﺬﻟﻚ ﻫﻮ ﻏﲑ ﻣﺸﻬﻮﺭ‪.‬‬
‫ﻭﺍﻟﻘﻴﻔﺎﻝ ﻟﻴﺲ ﻫﻮ ﳎﻤﻮﻉ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺑﻞ ﻣﺎ ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﻜﺘﻔﻲ ﺑﻌﺪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻫﻮ ﻋﺮﻕ ﳝﺘﺪ ﰲ ﺍﻟﺴﺎﻋﺪ ﻣﺎﺭﹰﺍ ﰲ‬
‫ﺃﻋﻠﻰ ﻣﻌﻄﻒ ﺍﳌﺮﻓﻖ‪ .‬ﻭﺃﻟﻔﺎﻅ ﺑﺎﻗﻲ ﺍﻟﻔﺼﻞ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﺟﻮﻑ ﺍﻟﻨﺎﺯﻝ‬

‫ﻭﻛﻼﻣﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲝﺜﲔ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻷﺟﻮﻑ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﻋﻨﺪ ﺍﻧﻔﺼﺎﻟﻪ ﻣﻦ ﺍﻷﺟﻮﻑ ﺍﻟﺼﺎﻋﺪ ﺇﱃ‬
‫ﺃﻥ ﻳﺘﻮﻛﺄ ﻋﻠﻰ ﺃﻋﻠﻰ ﺍﻟﺼﻠﺐ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻗﺪ ﺧﺘﻤﻨﺎ ﺍﻟﻜﻼﻡ ﰲ ﺍﳉﺰﺀ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺑﻌﺪ ﻧﺒﺎﺕ‬
‫ﺍﻟﻄﺎﻟﻌﲔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻓﺄﻭﻝ ﻣﺎ ﻳﺘﻔﺮﻉ ﻣﻨﻪ ﻛﻤﺎ ﻳﻄﻠﻊ ﻣﻦ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﻗﺒﻞ ﺃﻥ ﻳﺘﻮﻛﺄ ﻋﻠﻰ ﺍﻟﺼﻠﺐ ﻳﺘﺸﻌﺐ ﻣﻨﻪ ﺑﺸﻌﺐ ﺷﻌﺮﻳﺔ ﺗﺼﲑ‬
‫ﺇﱃ ﻟﻔﺎﺋﻒ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﻤﲎ‪.‬‬
‫ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﻟﻜﻠﻴﺘﲔ ﲢﺘﺎﺟﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻇﺎﻫﺮﳘﺎ ﺷﺤﻢ ﻛﺜﲑ ﳌﺎ ﻧﺬﻛﺮﻩ ﻣﻦ ﻣﻨﻔﻌﺔ ﺫﻟﻚ ﻋﻨﺪ ﻛﻼﻣﻨﺎ ﰲ‬
‫ﺗﺸﺮﻳﺢ ﺍﻟﻜﻠﻲ‪ .‬ﻭﺍﻟﺸﺤﻢ ﺇﳕﺎ ﻳﺘﻜﻮﻥ ﻣﻦ ﻣﺎﺋﻴﺔ ﺍﻟﺪﻡ ﻛﻤﺎ ﻋﻠﻤﺘﻪ ﻣﻦ ﻗﺒﻞ‪.‬‬
‫ﻼ ﺗﺼﻔﻰ ﺩﻣﻪ ﻋﻦ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﻓﺎﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﺼﻞ ﺇﱃ ﻇﺎﻫﺮ ﺍﻟﻜﻠﻴﺘﲔ ﻣﻦ‬ ‫ﻭﺇﺫﺍ ﻧﻔﺬ ﻫﺬﺍ ﺍﻷﺟﻮﻑ ﻋﻦ ﺍﻟﻜﺒﺪ ﻗﻠﻴ ﹰ‬
‫ﻼ ﺇﻟﻴﻬﻤﺎ ﺃﻭ ﹰﻻ ﻭﺍﻟﻌﺮﻭﻕ ﺍﻟﻨﺎﻓﺬﺓ ﺇﱃ ﻇﺎﻫﺮ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﻤﲎ ﻣﻦ ﺃﻭ ﻝ ﺍﻧﻔﺼﺎﳍﺎ ﻋﻦ ﻫﺬﺍ ﺍﻷﺟﻮﻑ ﺷﻌﺮﻳﺔ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﺪﻡ ﻭﺍﺻ ﹰ‬
‫ﻛﺬﻟﻚ ﺍﻟﻨﺎﻓﺬﺓ ﺇﱃ ﻇﺎﻫﺮ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﺴﺮﻯ‪ .‬ﻓﺈﻬﻧﺎ ﺗﻜﻮﻥ ﺃﻭ ﹰﻻ ﻋﺮﻗﹰﺎ ﻭﺍﺣﺪﹰﺍ ﰒ ﻳﻨﻘﺴﻢ ﺇﱃ ﻋﺮﻭﻕ ﺷﻌﺮﻳﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﺷﻌﺮﻳﺔ ﻟﺘﻤﻨﻊ ﻧﻔﻮﺫ ﺍﻟﺪﻡ ﺍﳌﺘﲔ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺪﻡ ﺇﻻ ﻣﺎ ﺗﻐﻠﺐ ﻋﻠﻴﻪ ﺍﳌﺎﺋﻴﺔ ﺣﱴ ﺗﺮﻗﻘﻪ‬
‫ﺟﺪﺍﹰ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻋﺮﻭﻕ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﻤﲎ ﻣﻦ ﺃﻭ ﻝ ﺍﻧﻔﺼﺎﳍﺎ ﺷﻌﺮﻳﺔ ﻷﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ ﻗﺮﻳﺒﺔ ﺟﺪﹰﺍ ﻣﻦ ﺍﻟﻜﺒﺪ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ‬
‫ﳜﺸﻰ ﻋﻠﻰ ﻋﺮﻭﻗﻬﺎ ﺍﻟﺪﻗﺎﻕ ﻣﻦ ﺍﻻﻧﻘﻄﺎﻉ ﻷﺟﻞ ﻃﻮﻝ ﺍﳌﺴﺎﻓﺔ ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﺴﺮﻯ ﻓﺈﻬﻧﺎ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻜﺒﺪ ﻷﻬﻧﺎ‬
‫ﻣﻊ ﺃﻬﻧﺎ ﰲ ﺧﻼﻑ ﺟﻬﺘﻬﺎ ﻫﻲ ﻛﺜﲑﺓ ﺍﻟﻨﺰﻭﻝ ﺇﱃ ﺃﺳﻔﻞ ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﻣﺎ ﻳﻨﻔﺬ ﺇﻟﻴﻬﺎ ﻋﺮﻗﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻏﻠﻴﻈﹰﺎ ﰒ ﻳﺘﻔﺮﻉ ﺫﻟﻚ‬
‫ﺍﻟﻌﺮ ﻕ ﺇﱃ ﻋﺮﻭﻕ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﺷﻌﺮﻳﺔ‪.‬‬
 ‫ﻗﻮﻟﻪ‪ :‬ﻳﺘﻮﺟﻬﺎﻥ ﺇﱃ ﺍﻟﻜﻠﻴﺘﲔ ﻟﺘﺼﻔﻴﺔ ﻣﺎﺋﻴﺔ ﺍﻟﺪﻡ ﺇﺫ ﺍﻟﻜﻠﻴﺔ ﺇﳕﺎ ﲡﺘﺬﺏ ﻣﻨﻬﺎ ﻏﺬﺍﻫﺎ‪ ،‬ﻭﻫﻮ ﻣﺎﺋﻴﺔ ﺍﻟﺪﻡ ﻫﺎ ﻫﻨﺎ ﺳﺆﺍﻻﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﺍﻟﻌﺮﻕ ﺍﻟﻨﺎﺯﻝ ﺟﻌﻞ ﻟﻪ ﻭﺣﺪﻩ ﻣﺎ ﻳﺼﻔﻰ ﻣﻦ ﺍﳌﺎﺋﻴﺔ؟ ﻭﻫﻼ ﺟﻌﻞ ﺫﻟﻚ ﻟﻠﻌﺮﻕ ﺍﻟﺼﺎﻋﺪ ﺃﻳﻀﺎﹰ؟ ﺃ‬
‫ﺟﻌﻞ ﻣﺎ ﻳﺼﻔﻲ ﺍﳌﺎ ﺋﻴﺔ ﻗﺒﻞ ﺍﻧﻘﺴﺎﻡ ﺍﻷﺟﻮﻑ ﺇﱃ ﺍﻟﺼﺎﻋﺪ ﻭﺍﻟﻨﺎﺯﻝ ﻟﺘﻜﻮﻥ ﺍﻟﺘﺼﻔﻴﺔ ﻋﺎﻣﺔ ﻟﻠﺪﻡ ﺍﻟﻨﺎﻓﺬ ﻓﻴﻬﻤﺎ؟ ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ‬
‫ﺍﻟﻜﻠﻴﺔ ﻛﻴﻒ ﲡﺬﺏ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ ﻭﻛﻞ ﻋﻀﻮ ﻓﺈﻥ ﺟﺬﺑﻪ ﻟﻠﻤﻮﺍﺩ ﺍﻟﻐﺬﺍﺋﻴﺔ ﺇﳕﺎ ﻳﻜﻮﻥ ﻟﺘﻐﺘﺬﻱ ﻣﻦ ﺫﻟﻚ ﺍﺠﻤﻟﺬﻭﺏ‪ .‬ﻭﻏﺬﺍﺀ‬
‫ﺍﻟﻜﻠﻲ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺪﻡ ﺍﳌﺘﲔ ﺍﻟﻜﺜﲑ ﺍﻷﺭﺿﻴﺔ ﻷﻥ ﺟﻮﻫﺮ ﺍﻟﻜﻠﻴﺔ ﻛﺬﻟﻚ ﻭﺍﻟﻐﺬﺍﺀ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺷﺒﻴﻬﺎﹰ‬
‫ﺑﺎﳌﻐﺘﺬﻱ؟‬

‫ﺍﳉﻮﺍﺏ‪ :‬ﺃﻣﺎ ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ ﻓﺈﻥ ﺍﻟﺪﻡ ﺍﻟﺼﺎﻋﺪ ﰲ ﺍﻟﻌﺮﻕ ﺍﻟﺼﺎﻋﺪ ﻣﺴﺘﻐﻦ ﻋﻦ ﺍﻟﺘﺼﻔﻴﺔ ﻋﻦ ﺍﳌﺎﺋﻴﺔ ﻭﺇﳕﺎ ﳛﺘﺎﺝ ﺇﱃ ﺫﻟﻚ‬
‫ﺍﻟﻌﺮﻕ ﺍﻟﻨﺎﺯﻝ ﻓﻘﻂ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ‪ .‬ﻷﻥ ﺗﺼﻌﺪ ﺍﳌﺎﺋﻴﺔ ﰲ ﺍﻟﻌﺮﻕ ﺍﻟﺼﺎﻋﺪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻄﺒﻊ‪ ،‬ﻭﻻ ﺃﻳﻀﹰﺎ ﲡﺬ ﺑﻪ‬
‫ﺍﻷﻋﻀﺎﺀ ﻓﻠﺬﻟﻚ ﺗﺼﻌﺪﻫﺎ ﰲ ﺫﻟﻚ ﺍﻟﺼﺎﻋﺪ ﻏﲑ ﳑﻜﻦ ﺇﳕﺎ ﺗﺼﻌﺪﻫﺎ ﺑﺎﻟﻄﺒﻊ ﳏﺎﻝ ﻓﻸﻥ ﺍﳌﺎﺋﻴﺔ ﻣﻦ ﺷﺄﻬﻧﺎ ﺍﻟﺴﻴﻼﻥ ﺇﱃ‬
‫ﺃﺳﻔﻞ ﻻ ﺇﱃ ﻓﻮﻕ ﻭﺃﻣﺎ ﺃﻥ ﺗﺼﻌﺪﻫﺎ ﳚﺬﺏ ﺍﻷﻋﻀﺎﺀ ﻻ ﳏﺎﻝ ﻓﻸﻥ ﺟﺬﺏ ﺍﻷﻋﻀﺎﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﳌﺎ ﻳﻐﺘﺬﻱ ﺑﻪ ﻭﳌﺎ ﻳﻌﲔ‬
‫ﻋﻠﻰ ﺗﻐﺬﻳﺘﻬﺎ ﻭﺍﳌﺎﺋﻴﺔ ﻻ ﺗﺼﻠﺢ ﻟﻸﻋﻀﺎﺀ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺗﺼﻌﺪ ﻫﺬﻩ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﰲ ﺍﻟﻌﺮﻕ ﺍﻟﺼﺎﻋﺪ ﺣﻴﻨﺌﺬٍ ﳏﺎ ﹰﻻ ﻭﺃﻣﺎ‬
‫ﺍﻟﻌﺮﻕ ﺍﻟﻨﺎﺯﻝ ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﺎﺋﻴﺔ ﺗﻨﻔﺬ ﻓﻴﻪ ﻷﻥ ﺍﳌﺎﺋﻴﺔ ﺷﺄﻬﻧﺎ ﺍﻟﺴﻴﻼﻥ ﺇﱃ ﺃﺳﻔﻞ ﻭﻫﺬﻩ ﺍﳌﺎﺋﻴﺔ ﻷﻬﻧﺎ ﺯﺍﺋﺪﺓ ﻋﻦ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ‬
‫ﻳﺴﺘﺤﻘﻪ ﺍﻟﺪﻡ ﺍﻟﻐﺎﺫﻱ ﳛﺘﺎﺝ ﺇﱃ ﺗﺼﻔﻴﺔ ﺍﻟﺪﻡ ﻣﻨﻬﺎ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺎﻧﺪﻓﺎﻋﻬﺎ ﻋﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﲡﺘﺬﻬﺑﺎ ﺍﻟﻜﻠﻰ ﻓﻴﺨﻠﺺ‬
‫ﺍﻟﺪﻡ ﻣﻨﻬﺎ‪ ،‬ﻭﺟﺬﺏ ﺍﻟﻜﻠﻰ ﳍﺎ ﻻ ﻷﻬﻧﺎ ﻣﻼﺯﻣﺔ ﻟﻠﺪﻡ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻜﻠﻰ ﰲ ﺗﻐﺬﻳﺘﻬﺎ‪ ،‬ﻓﺘﺠﺬﺏ ﺍﻟﻜﻠﻰ ﻟﺬﻟﻚ ﺍﻟﺪﻡ‬
‫ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺍﳒﺬﺍﺏ ﻫﺬﻩ ﺍﳌﺎﺋﻴﺔ ﻭﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﺗﻨﺠﺬﺏ ﻣﻌﻪ ﻣﺎﺋﻴﺔ ﻛﺜﲑﺓ ﲞﻼﻑ ﺍﻟﺪﻡ ﺍﻟﺒﺎﻗﻲ ﻭﻏﲑﻩ ﻫﻮ ﺃﻥ‬
‫ﺍﻷﻋﻀﺎﺀ ﲡﺬﺏ ﺍﻟﺪﻡ ﺃﻳﻀﹰﺎ ﻭﻻ ﲡﺬﺏ ﺍﳌﺎﺋﻴﺔ‪ ،‬ﻭﺟﺐ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﳝﺎﻧﻊ ﻣﻦ ﺃﻥ ﻳﻨﺪﻓﻊ ﺇﱃ ﺍﻟﻜﻠﻰ ﳉﺬﻬﺑﺎ ﺩﻡ ﻛﺜﲑ‬
‫ﻭﻷﺟﻞ ﻓﻘﺪﺍﻥ ﺟﺬﺏ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺎﺋﻴﺔ ﺗﻜﻮﻥ ﻣﻨﺪﻓﻊ ﻣﻨﻬﺎ ﻣﻊ ﺫﻟﻚ ﺍﻟﺪﻡ ﻛﺜﲑﹰﺍ ﻭﻷﺟﻞ ﻫﺬﺍ ﻭﺟﺪﺕ ﺍﳌﺎﺋﻴﺔ ﻳﻜﻮﻥ‬
‫ﺍﳌﻨﺪﻓﻊ ﻣﻨﻬﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﻡ ﻛﺜﲑﺍﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﻨﺪﻓﻊ ﺇﱃ ﺍﻟﻜﻠﻰ ﺩﻡ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ ﻭﺑﻜﺜﺮﺓ ﺗﻠﻚ ﺍﳌﺎ ﺋﻴﺔ ﳜﻠﺺ ﺍﻟﺪﻡ ﺍﻟﺒﺎﻗﻲ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﺑﻌﺪ ﺍﻧﻔﺼﺎﻝ ﻫﺬﻳﻦ ﺍﻟﻄﺎﻟﻌﲔ ﻣﻦ ﺍﻟﻌﺮﻕ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻨﺎﺯﻝ ﻳﻨﻔﺼﻞ ﻣﻨﻪ ﺃﻳﻀﹰﺎ ﻋﺮﻗﺎﻥ ﺁﺧﺮﺍﻥ ﻳﻨﻔﺬﺍﻥ ﺇﱃ ﺍﻷﻧﺜﻴﲔ ﰲ ﻧﻔﻮﺫ‬
‫ﻫﺬﻳﻦ ﺍﻟﻌﺮﻗﲔ ﺇﱃ ﻣﻊ ﺃﻥ ﺍﻷﻧﺜﻴﲔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﺄﺗﻴﻬﻤﺎ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺁﺗﻴﹰﺎ ﺇﻟﻴﻬﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻨﺎﺯﻝ ﺑﻌﺪ‬
‫ﻭﺻﻮﻟﻪ ﺇﱃ ﻋﻈﺎﻡ ﺍﻟﻌﺠﺰ‪ .‬ﻷﻥ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺃﻗﺮﺏ ﺇﱃ ﺍﻷﻧﺜﻴﲔ‪ .‬ﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ ﺍﻟﻨﺎﻓﺬ ﰲ ﺍﻟﻄﺎﻟﻌﲔ ﺇﱃ‬
‫ﺍﻟﻜﻠﻴﺘﲔ ﻟﻴﺲ ﻳﻜﺎﺩ ﻳﺴﺘﻘﺼﻲ ﻣﺎ ﰲ ﺍﻟﺪﻡ ﻣﻦ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﻓﻴﺒﻘﻰ ﰲ ﺍﻟﺪﻡ ﺍﻟﺒﺎﻗﻲ ﻳﺴﲑ ﻣﻦ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﻓﻴﺤﺘﺎﺝ‬
‫ﺇﱃ ﺩﻓﻌﻬﺎ ﺇﱃ ﻋﻀﻮ ﳛﺘﺎﺝ ﰲ ﻏﺬﺍﺋﻪ ﺇﱃ ﺭﻃﻮﺑﺔ ﺯﺍﺋﺪﺓ ﻭﺫﻟﻚ ﻫﻮ ﺍﻷﻧﺜﻴﺎﻥ ﻓﻠﺬﻟﻚ ﻳﻨﻔﺬ ﺇﻟﻴﻬﻤﺎ ﺍﻟﻌﺮﻗﺎﻥ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻣﺎ ﻳﺄﰐ ﻣﻦ ﺍﻷﻧﺜﻴﲔ ﻣﻦ ﺍﻟﻜﻠﻴﺔ ﻭﻓﻴﻪ ﺍﺠﻤﻟﺮﻯ ﺍﻟﺬﻱ ﻳﻨﻀﺞ ﻓﻴﻪ ﺍﳌﲏ ﺑﻌﺪ ﺍﲪﺮﺍﺭﻩ ﻭﻟﻜﺜﺮﺓ ﻣﻌﺎﻃﻒ ﻋﺮﻭﻗﻪ ﻭﻋﺮﻭﻕ‬
‫ﺍﻟﻜﻠﻰ ﻛﻤﺎ ﻋﺮﻓﺘﻪ ﻛﺜﲑﺓ ﺍﳌﺎﺋﻴﺔ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺩﻡ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺪﻡ ﻛﺜﲑ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻭﺍﻻﺳﺘﺤﺎﻟﺔ ﺇﱃ‬
‫ﺍﳌﻨﻮﻳﺔ ﻭﺫﻟﻚ ﺇﺫﺍ ﺧﺎﻟﻄﻪ ﻣﺎ ﳛﻴﻠﻪ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﳌﲏ‪.‬‬
‫ﻭﻗﺪ ﺑﻴﻨﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﳌﲏ ﻭﺍﳋﻤﲑﺓ ﻓﻴﻪ ﻫﻮ ﻣﺎ ﻳﻨﺰﻝ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻭﻫﺬﺍ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﳜﺮﺝ‬
‫ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﰲ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﻋﻨﺪ ﺍﻟﺴﺤﺎ ﻭﺗﻨﻔﺬ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺇﱃ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻓﻴﺠﺮﻱ ﻓﻴﻬﺎ ﺍﳌﲏ ﻣﺼﺎﺣﺒﹰﺎ ﻟﻠﻨﺨﺎﻉ‬
‫ﻟﻴﺒﻘﻰ ﰲ ﺗﻠﻚ ﺍﳌﻨﺎﻓﺬ ﻋﻠﻰ ﻣﺰﺍﺟﻪ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻳﻨﻔﺬ ﺇﱃ ﺃﺳﻔﻞ ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﱃ ﻫﺬﻳﻦ ﺍﻟﻌﺮﻗﲔ ﻓﻴﻨﻔﺬ‬
‫ﻓﻴﻬﻤﺎ‪ ،‬ﻭﲢﻴﻞ ﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﺪﻡ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﳌﲏ ﻓﻠﺬﻟﻚ ﻫﺬﺍﻥ ﺍﻟﻌﺮﻗﺎﻥ‪ ،‬ﻭﻟﻴﺴﺎ ﻟﺘﻐﺬﻳﺔ ﺍﻷﻧﺜﻴﲔ ﻓﻘﻂ ﺑﻞ ﻭﻷﻥ ﻳﺴﺘﺤﻴﻞ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻓﻴﻬﻤﺎ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﳌﲏ‪ ،‬ﻭﺗﻜﻤﻞ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺇﱃ ﺫﻟﻚ ﺇﺫﺍ ﺣﺼﻞ ﰲ ﺍﻷﻧﺜﻴﲔ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺎﺿﻞ ﺃﺑﻘﺮﺍﻁ‪ :‬ﺇﺫ ﻧﺰﻝ ﺍﳌﲏ ﻭﻭﺻﻞ ﺇﱃ ﻣﺦ ﻋﻈﻢ ﺍﻟﻈﻬﺮ ﲤﻴﺰ ﻓﻴﻪ‪ ،‬ﰒ ﻳﻨﺰﻝ ﰲ ﳎﺎﺭ ﻟﻪ ﰲ ﺍﻟﻜﻠﻴﺘﲔ‬
‫ﺃﻋﲏ ﺍﻟﱵ ﻻ ﺗﻨﺰﻝ ﺇﱃ ﺃﺳﻔﻞ ﻭﻟﻜﻨﻬﺎ ﺗﺼﻌﺪ ﺇﱃ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺇﻥ ﺃﺻﺎﻬﺑﺎ ﺷﻲﺀ ﻣﻦ ﺍﻷﻭﺟﺎﻉ ﻳﺴﻴﻞ ﻣﻨﻬﺎ ﺩﻡ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬
 ‫ﺍﻟﱵ ﻻ ﺗﻨﺰﻝ ﺇﱃ ﺃﺳﻔﻞ ﻳﻌﲏ ﺍﻟﱵ ﻻ ﺗﺘﻌﺪﻯ ﺍﻷﻧﺜﻴﲔ ﺇﱃ ﺃﺳﻔﻞ ﻛﻤﺎﻟﱵ ﺗﻨﻔﺬ ﺇﱃ ﺟﻬﺔ ﺍﻟﺮﺟﻠﲔ‪ .‬ﻭﻗﻮﻟﻪ‪ :‬ﻭﻫﻲ ﺍﻟﱵ ﺇﻥ‬
‫ﺃﺻﺎﻬﺑﺎ ﺷﻲﺀ ﻣﻦ ﺍﻷﻭﺟﺎﻉ ﻳﺴﻴﻞ ﻣﻨﻬﺎ ﺩﻡ‪ ،‬ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﻓﻴﻬﺎ ﻳﺴﺘﺤﻴﻞ ﺍﻟﺪﻡ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﳌﲎ ﻓﺈﺫﺍ ﻋﺮﺽ‬
‫ﻟﻪ ﺷﻲﺀ ﻣﻦ ﺍﻷﻭﺟﺎﻉ ﺃﻱ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻳﺴﻴﻞ ﻣﻨﻬﺎ ﺩﻡ ﻋﻨﺪ ﺍﻹﻧﺰﺍﻝ ﺃﻭ ﻳﻜﻮﻥ ﻣﺎ ﻳﻨﺰﻝ ﺣﻴﻨﺌﺬٍ ﺩﻣﻮﻳﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻷﺟﻞ‬
‫ﻗﺼﻮﺭ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﺇﱃ ﺍﳌﻨﻮﻳﺔ ﻷﺟﻞ ﺿﻌﻔﻬﺎ ﺑﺬﻟﻚ ﺍﳌﺮﺽ ﻭﻟﺬﻟﻚ ﻳﻌﺮﺽ ﺃﻳﻀﹰﺎ ﳌﻦ ﺍﺳﺘﻜﺜﺮ ﺍﳉﻤﺎﻉ ﺃﻥ‬
‫ﻳﻨﺰﻝ ﻣﻨﻴﻪ ﺩﻣﻮﻳﹰﺎ ﻷﻧﻪ ﻳﻨﺰﻝ ﺣﻴﻨﺌﺬٍ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻗﺪ ﺍﺳﺘﺤﻜﻤﺖ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺇﱃ ﺍﳌﻨﻮﻳﺔ ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻷﺟﻮﻑ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺣﲔ ﻣﺎ ﻳﺘﻮﻛﺄ ﻋﻠﻰ ﻋﻈﻢ ﺍﻟﺼﻠﺐ ﺇﱃ ﺃﻥ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﺮﺟﻠﲔ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ‬
‫ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺑﻌﺪ ﻧﺒﺎﺕ ﺍﻟﻄﺎﻟﻌﲔ ﻭﺻﻨﻌﺘﻬﻤﺎ ﻳﺘﻮﻛﺄ ﺍﻷﺟﻮﻑ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻣﻦ ﻫﺬﺍ ﺑﺎﻗﻲ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﻗﻮﻟﻪ‪ :‬ﻳﺘﻮﻛﺄ ﺍﻷﺟﻮﻑ ﻋﻦ ﻗﺮﺏ ﻋﻠﻰ ﺍﻟﺼﻠﺐ ﺍﻟﺸﺮﺍﻳﲔ ﻭﺍﻷﻭﺭﺩﺓ ﻣﻦ ﺷﺄﻬﻧﺎ ﺃﻱ ﺃﻥ ﻳﺘﻮﻛﺄ ﻛﻞ ﻣﻨﻬﻤﺎ ﰲ ﺻﻌﻮﺩﻫﺎ‬
‫ﻭﻧﺰﻭﳍﺎ ﻋﻠﻰ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻟﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻭﻗﺎﻳﺔ ﳍﺎ ﺣﻴﺚ ﻻ ﻳﻠﺤﻘﻬﺎ ﺣﺮﺍﺳﺔ ﺍﳊﻮﺍﺱ ﻭﺍﺭﺗﺒﻂ ﺑﺘﻠﻚ ﺍﻟﻌﻈﺎﻡ ﻓﺘﺒﻘﻰ‬
‫ﺃﻭ ﺿﺎﻉ ﺃﺟﺰﺍﺋﻬﺎ ﳏﻔﻮﻇﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﻘﺎﺭ ﺍﻧﻘﺴﻢ ﻗﺴﻤﲔ‪ .‬ﻳﺮﻳﺪ ﺑﻘﻮﻟﻪ‪ :‬ﺃﺟﺰﺍﺀ ﺍﻟﻔﻘﺎﺭ ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ ﻋﻨﺪﻩ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﻓﻘﺎﺭ ﺍﻟﻌﺠﺰ‪،‬‬
‫ﻭﻓﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻻ ﻧﻘﺴﺎﻡ ﺃﻥ ﻳﻨﺘﻬﻲ ﻛﻞ ﻗﺴﻢ ﻣﻨﻬﺎ ﺇﱃ ﺭﺟﻞ ﻭﻟﺬﻟﻚ ﻳﺘﺎﺑﻌﺪﺍﻥ ﻓﻴﻜﻮﻧﺎﻥ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﻼﻡ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﻴﻮﻧﺎﻥ‪.‬‬
‫ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻘﺴﻤﲔ ﻳﻨﻔﺼﻞ ﻣﻨﻪ ﻗﺒﻞ ﻣﻮﺍﻓﺎﺗﻪ ﺍﻟﻌﺠﺰ ﻋﺸﺮﺓ ﻋﺮﻭﻕ ﻭﻫﻲ ﺍﻟﱵ ﲰﺎﻫﺎ ﻃﺒﻘﺎﺕ‪ ،‬ﻭﲰﺎﻫﺎ ﻏﲑﻩ‬
‫ﻃﻮﺍﺋﻒ ﻭﺑﻌﻀﻬﻢ ﲰﺎﻫﺎ ﺃﻧﻮﺍﻋﹰﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻳﺘﻔﺮﻉ ﻣﻨﻬﺎ ﻋﺮﻭﻕ ﺻﺎﻋﺪﺓ ﺇﱃ ﺍﻟﺜﺪﻱ ﺗﺸﺎﺭﻙ ﻬﺑﺎ ﺍﻟﺮﺣﻢ‪ .‬ﻓﺎﺋﺪﺓ ﻫﺬﻩ ﺍﳌﺸﺎﺭﻛﺔ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻔﻀﻞ ﻣﻦ ﺩﻡ‬
‫ﺍﻟﻄﻤﺚ ﻋﻦ ﻏﺬﺍﺀ ﺍﳉﻨﲔ ﳚﺪ ﻃﺮﻳﻘﹰﺎ ﻟﻠﻨﻔﻮﺫ ﺇﱃ ﺍﻟﺜﺪﻳﲔ ﻟﻴﺴﺘﺤﻴﻞ ﻟﺒﻨﺎﹰ‪ ،‬ﻭﻳﺼﲑ ﺑﺬﻟﻚ ﻏﺬﺍﺀ ﻟﻠﺠﻨﲔ ﺑﻌﺪ ﺍﻧﻔﺼﺎﻟﻪ ﻭﻻ‬
‫ﻼ ﻭﻳﻨﺪﻓﻊ ﺇﱃ ﻏﲑ ﺍﻟﺜﺪﻱ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻓﻴﺆﺫﻳﻪ ﻭﻋﺒﺎﺭﺓ ﺑﺎﻗﻲ ﺍﻟﻔﺼﻞ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻳﺒﻘﻰ ﰲ ﺍﻟﺮﺣﻢ ﻓﻀ ﹰ‬
‫ﰎ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﲝﻤﺪ ﺍﷲ ﻭﻣﻨﻪ ﻭﻣﻦ ﻫﻨﺎ ﻧﺄﺧﺬ ﰲ ﺗﺸﺮﻳﺢ ﺍﻷﻋﻀﺎﺀ ﺍﻵﻟﻴﺔ ﻣﺴﺘﻌﻴﻨﺎﹰ ﺑﺎﷲ ﻭﺣﺪﻩ‪.‬‬

‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﻋﻀﺎﺀ ﺍﻵﻟﻴﺔ‬

‫ﻼ‬
‫ﻭﻫﻮ ﻋﺸﺮﻭﻥ ﻓﺼ ﹰ‬

‫ﻓﺼﻞ‬

‫ﻣﻌﺮﻓﺔ ﺍﻟﺮﺃﺱ ﻭﺃﺟﺰﺍﺋﻪ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ‪ :‬ﺇﻥ ﺍﻟﻐﺮﺽ ﰲ ﺧﻠﻘﺔ ﺍﻟﺮﺃﺱ ﻫﻮ ﺍﻟﺪﻣﺎﻍ ﻭﻻ ﻫﻮ ﺍﻟﺴﻤﻊ ﻭﻻ ﺍﻟﺸﻢ ﻭﻻ‬
‫ﺍﻟﺬﻭﻕ ﻭﻻ ﺍﻟﻠﻤﺲ ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻟﻘﻮﻯ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻌﺪﱘ ﺍﻟﺮﺃﺱ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﰒ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﻟﻠﺪﻣﺎﻍ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬
 ‫ﺍﳌﺮﺍﺩ ﻫﺎ ﻫﻨﺎ ﺑﺎﻟﺮﺃﺱ ﺍﻟﻌﻀﻮ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﺪﻣﺎﻍ ﺍﳌﻮﺿﻮﻉ ﰲ ﺃﻋﻠﻰ ﺍﻟﺒﺪﻥ ﻭﺭﺃﺱ ﺍﻹﻧﺴﺎﻥ‪ .‬ﺇﺫﺍ ﻗﻴﺲ ﺇﱃ ﺑﺪﻧﻪ ﻛﺎﻥ‬
‫ﺃﻋﻈﻢ ﻧﺴﺒﺔ ﻣﻦ ﺭﺅﻭﺱ ﺑﺎﻗﻲ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺇﱃ ﺃﺑﺪﺍﻬﻧﺎ ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻣﻮﺭ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳛﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﻗﻮﺓ‬
‫ﺍﻟﻔﻜﺮ ﻭﺍﻟﺬﻛﺮ ﻭﺫﻟﻚ ﳛﺘﺎﺝ ﺇﱃ ﺃﺭﻭﺍﺡ ﻛﺜﲑﺓ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻟﺘﻠﻚ ﺍﻷﺭﻭﺍﺡ ﻣﻜﺎﻥ ﻣﺘﺴﻊ ﻭﻻ ﻛﺬﻟﻚ ﻏﲑﻩ‬
‫ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻓﺈﻧﻪ ﻟﻴﺲ ﻟﻪ ﻫﺬﻩ ﺍﻟﻘﻮﻯ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺃﺭﻭﺍﺡ ﺩﻣﺎﻍ ﺍﻹﻧﺴﺎﻥ ﳛﺘﺎﺝ ﻓﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺻﺎﻓﻴﺔ ﻟﻴﺠﻮﺩ ﻓﻜﺮﻩ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﱂ ﲣﻠﻂ ﻓﻴﻬﺎ ﺃﲞﺮﺓ‬
‫ﻛﺜﲑﺓ ﻭﺭﺃﺱ ﺍﻹﻧﺴﺎﻥ ﳛﺘﺎﺝ ﻓﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺻﺎﻓﻴﺔ ﻟﻴﺠﻮﺩ ﻓﻜﺮﻩ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﱂ ﲣﺘﻠﻂ ﻓﻴﻬﺎ ﺃﲞﺮﺓ ﻛﺜﲑﺓ ﻭﺭﺃﺱ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﻋﻠﻰ ﺑﺪﻧﻪ ﻓﻬﻮ ﰲ ﺟﻬﺔ ﺗﺼﻌﺪ ﺇﻟﻴﻪ ﺍﻷﲞﺮﺓ ﻣﻦ ﻣﻌﺪﺗﻪ ﻭﻣﻦ ﲨﻴﻊ ﺑﺪﻧﻪ‪ .‬ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺭﺃﺳﻪ ﻛﺒﲑﹰﺍ ﺟﺪﹰﺍ ﻟﻴﺘﺴﻊ ﳌﺎ ﻳﺘﺼﻌﺪ ﺇﻟﻴﻪ ﻣﻦ ﺃﲞﺮﺓ ﻣﻦ ﻏﲑ ﺃﻥ ﳛﺘﺎﺝ ﺗﻠﻚ ﺍﻷﲞﺮﺓ ﺑﺴﺒﺐ ﺿﻴﻖ ﺍﳌﻜﺎﻥ ﺇﱃ ﳐﺎﻟﻄﺔ ﺃﺭﻭﺍﺣﻪ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﺎﻡ ﺭﺃﺱ ﺍﻹﻧﺴﺎﻥ ﻣﺘﺨﻠﺨﻠﺔ‪ ،‬ﻭﺍﺳﻌﺔ ﺍﳌﻔﺎﺻﻞ ﻗﻠﻴﻠﺔ ﺍﻟﻠﺤﻢ ﺍﻟﺬﻱ ﻓﻮﻗﻬﺎ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺃﻋﻮﻥ‬
‫ﻋﻠﻰ ﲢﻠﻞ ﺗﻠﻚ ﺍﻷﲞﺮﺓ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﻓﺈﻥ ﻣﻦ ﺭﺃﺳﻪ ﻛﺜﲑ ﺍﻟﻠﺤﻢ ﻓﺈﻥ ﻓﻜﺮﻩ ﺿﻌﻴﻒ ﻓﺎﺳﺪ ﻭﻣﻦ ﻛﺎﻥ ﺭﺃﺳﻪ ﻗﻠﻴﻞ ﺍﻟﻠﺤﻢ ﻓﻬﻮ ﺃﺻﺢ ﺫﻫﻨﺎﹰ‪ ،‬ﻭﺑﺴﺒﺐ ﺃﻥ‬
‫ﺭﺃﺱ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﻋﻠﻰ ﺑﺪﻧﻪ ﻭﺍﻷﲞﺮﺓ ﻣﺘﺼﻌﺪﺓ ﺇﻟﻴﻪ ﻛﺜﲑﹰﺍ ﺻﺎﺭﺕ ﺍﻟﻨﺰﻻﺕ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺪﻣﺎﻏﻴﺔ ﺗﻜﺜﺮ ﰲ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﻠﺬﻟﻚ ﻳﻜﺜﺮ ﺑﺎﻹﻧﺴﺎﻥ ﺍﻟﺴﻌﺎﻝ ﻭﺍﻟﺰﻛﺎﻡ ﻭﺍﻟﺒﺤﻮﺣﺔ‪ .‬ﻭﻛﺬﻟﻚ ﻳﻜﺜﺮ ﺍﺯﺩﻳﺎﺩﻩ ﻭﺗﻜﺜﺮ ﺍﻟﺮﻃﻮﺑﺎﺕ ﰲ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻻ‬
‫ﻛﺬﻟﻚ ﻏﲑ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳝﺸﻲ ﻣﻨﺘﺼﺐ ﺍﻟﻘﺎﻣﺔ ﻭﺫﻟﻚ ﳑﺎ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﻗﻮﺓ ﻣﻦ ﺍﻷﻋﺼﺎﺏ ﻭﺍﻟﻌﻀﻼﺕ ﺍﶈﺮﻛﺔ ﻟﻪ ﺍﳊﺮﻛﺔ‬
‫ﺍﻟﱵ ﻳﻠﺰﻣﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﻟﺬﻟﻚ ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺃﻋﺼﺎﺏ ﻗﻮﻳﺔ ﻭﻛﺜﲑﺓ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺩﻣﺎﻏﻪ ﻛﺒﲑﹰﺍ ﻭﳔﺎﻋﻪ‬
‫ﻛﺒﲑﹰﺍ ﻗﻮﻳﹰﺎ‪ .‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺭﺃﺳﻪ ﻋﻈﻴﻤﹰﺎ ﻭﻛﺎﻧﺖ ﻋﻈﺎﻣﻪ ﺻﻠﺒﺔ ﻋﻈﻴﻤﺔ ﻭﲨﻴﻊ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﺃﺟﺰﺍﺀ‬
‫ﺍﻟﺮﺃﺱ ﻓﺈﻬﻧﺎ ﻻ ﳛﺘﺎﺝ ﻓﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺮﺗﻔﻌﺔ‪ ،‬ﻭﰲ ﺃﻋﻠﻰ ﺍﻟﺒﺪﻥ ﺇﻻ ﺍﻟﻌﻴﻨﲔ ﻓﺈﻬﻧﺎ ﺇﳕﺎ ﺗﻜﻮﻥ ﻣﻨﻔﻌﺘﻬﺎ ﻛﺜﲑﺓ ﺗﺎﻣﺔ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻣﺮﺗﻔﻌﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﻷﻥ ﺍﻻﺭﺗﻔﺎﻉ ﻳﺰﻳﺪﻫﺎ ﻗﻮﺓ ﺇﺩﺭﺍﻙ ﺃﻭ ﻫﻮ ﺯﻳﺎﺩﺓ ﺇﺩﺭﺍﻙ ﳌﺎ ﻫﻮ ﲝﺬﺍﺋﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻹﺑﺼﺎﺭ ﺇﳕﺎ ﻳﺘﻢ‬
‫ﻼ ﳛﺎﺫﻱ ﺍﳌﺮﺋﻲ ﻛﻤﺎ ﰲ ﺭﺅﻳﺔ ﺍﻟﺸﻲﺀ ﰲ ﺍﳌﺮﺁﺓ‪.‬‬ ‫ﺑﺎﶈﺎﺫﺍﺓ‪ .‬ﺃﻱ ﺑﺄﻥ ﳛﺎﺫﻱ ﺍﻟﺮﺍﺋﻲ ﻟﻠﻤﺮﺋﻲ ﺃﻭ ﳛﺎﺫﻱ ﺻﻘﻴ ﹰ‬

‫ﻭﻫﺬﺍ ﻳﺘﻢ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻌﲔ ﻣﺮﺗﻔﻌﺔ ﺃﻭ ﻣﻨﺨﻔﻀﺔ ﻭﻟﻜﻦ ﺍﻟﻌﲔ ﺍﳌﺮﺗﻔﻌﺔ ﺗﺮﻯ ﺃﻛﺜﺮ ﳑﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻏﲑ ﻣﺮﺗﻔﻌﺔ‪ .‬ﻭﺳﺒﺐ‬
‫ﺫﻟﻚ ﻟﻴﺲ ﺯﻳﺎﺩﺓ ﻗﻮﻬﺗﺎ ﺃﻭ ﺯﻳﺎﺩﺓ ﺇﺩﺭﺍﻛﻬﺎ ﺑﻞ ﺇﻥ ﺗﺸﻜﻞ ﺍﻷﺭﺽ ﻛﺮﺓ‪ ،‬ﻓﺎﻟﺒﻌﻴﺪ ﺟﺪﹰﺍ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻷﺭﺽ ﻳﻨﺴﺘﺮ ﻋﻦ‬
‫ﺍﻟﺮﺅﻳﺔ ﲝﺪﺑﺔ ﺍﻷﺭﺽ‪ ،‬ﻭﺑﻴﺎﻥ ﻫﺬﺍ ﻟﻴﻜﻦ ﺍﻷﺭﺽ ﻛﺮﺓ ﺏ ﺡ ﺩ ﻭﺍﳌﺮﺋﻲ ﺩ ﻭﺍﻟﺮﺍﺋﻲ ﺍﻟﺒﻌﻴﺪ ﺏ ﻭﺍﻟﻘﺮﻳﺐ ﺝ ﻕ ﻻ ﻳﺮﺍﻫﺎ‬
‫ﺍﻟﺒﻌﻴﺪ ﻷﺟﻞ ﺍﻧﺴﺘﺎﺗﺮﻫﺎ ﻋﻨﻪ ﲝﺪﺑﺔ ﺍﻷﺭﺽ ﻭﻻ ﻛﺬﻟﻚ ﺝ ﺍﻟﻘﺮﻳﺐ ﻭﳓﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﳓﻘﻖ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺇﺫﺍ ﳓﻦ‬
‫ﺗﻜﻠﻤﻨﺎ ﰲ ﻛﻴﻔﻴﺔ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﻌﲔ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﻛﻼﻣﻨﺎ ﰲ ﺃﻣﺮﺍﺽ ﺍﻟﻌﲔ‪.‬‬
‫ﻭﻟﺘﻌﻠﻢ ﺍﻵﻥ ﺃﻥ ﺍﻟﻌﲔ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺃﻋﻠﻰ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﳛﺘﺎﺝ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﻗﺮﻳﺒﺔ ﺟﺪﹰﺍ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻟﻴﻜﻮﻥ‬
‫ﺍﻟﻌﺼﺐ ﺍﻵﰐ ﺇﻟﻴﻬﺎ ﻣﻨﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﺷﺪﻳﺪﺓ ﺍﻟﻴﺒﻮﺳﺔ‪.‬‬
‫ﻭﺫﻟﻚ ﳌﺎ ﺗﻌﻠﻤﻪ ﺣﻴﺚ ﻧﺘﻜﻠﻢ ﰲ ﻛﻴﻔﻴﺔ ﺍﻟﺮﺅﻳﺔ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﺍﻟﺪﻣﺎﻍ ﻣﻮﺿﻮﻋﹰﺎ ﰲ ﺃﻋﻠﻰ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ‬
‫ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻀﻮ ﺍﳊﺎﻭﻱ ﻟﻪ ﻛﺬﻟﻚ‪ .‬ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺃﺱ ﰲ ﺃﻋﻠﻰ ﺍﻟﺒﺪﻥ ﻓﻠﺬﻟﻚ ﺍﶈﻮﺝ ﺇﱃ ﺧﻠﻘﺔ ﺍﻟﺮﺃﺱ‬
‫ﺃﻋﲏ ﺍﻟﻌﻀﻮ ﺍﻟﻌﺎﱄ ﺍﶈﺎﺫﻱ ﻟﻠﺪﻣﺎﻍ ﺇﳕﺎ ﻫﻮ ﺍﻟﻌﻴﻨﺎﻥ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺈﻥ ﻗﻴﺎﺱ ﺍﻟﻌﲔ ﺇﱃ ﺍﻟﺒﺪﻥ ﻗﺮﻳﺐ ﻣﻦ ﻗﻴﺎﺱ ﺍﻟﻄﻠﻴﻌﺔ ﺇﱃ ﺍﻟﻌﺴﻜﺮ ﻻﺷﻚ ﺃﻥ ﲨﻴﻊ ﺍﳊﻮﺍﺱ ﻣﺸﺘﺮﻛﺔ ﰲ ﺃﻬﻧﺎ ﲢﺮﺱ‬
‫ﺍﻟﺒﺪﻥ ﻣﻦ ﺍﻵﻓﺎﺕ ﻓﺈﻥ ﺍﻟﺸﻢ ﳛﺮﺱ ﻣﻦ ﺍﻟﺘﻀﺮﺭ ﺑﺎﻟﺮﺍﺋﺤﺔ ﺍﻟﺮﺩﻳﺌﺔ ﺍﻟﻘﺘﺎﻟﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﲢﺪ ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ ﻣﻦ ﺁﻟﺔ ﺍﻟﺸﻢ ﳌﺎ‬
‫ﳛﻮﺝ ﺫﻟﻚ ﺇﱃ ﺍﻟﺘﻨﺤﻲ ﻋﻨﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻫﺬﻩ ﺍﳊﺎﺳﺔ ﲡﻠﺐ ﻟﻠﺒﺪﻥ ﺍﻟﻨﺎﻓﻊ ﻣﻦ ﺍﻟﺮﺍﺋﺤﺔ ﻷﻥ ﺁﻟﺔ ﺍﻟﺸﻢ ﺗﻠﺘﺬ ﺑﺘﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ‬
 ‫ﻓﻴﺪﻋﻮ ﺫﻟﻚ ﺇﱃ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻨﻬﺎ ﻭﻛﺬﻟﻚ ﺣﺎﺳﺔ ﺍﻟﺬﻭﻕ ﲢﺮﺱ ﺍﻟﺒﺪﻥ ﻣﻦ ﺗﻨﺎﻭﻝ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻀﺎﺭﺓ ﻭﺍﻟﻘﺘﺎﻟﺔ ﺑﺘﺄﱂ ﺗﻠﻚ‬
‫ﺍﳊﺎﺳﺔ ﻬﺑﺎ ﻋﻨﺪ ﻧﻔﻮﺫ ﺍﻷﺟﺰﺍﺀ ﺍﳌﻨﻔﺼﻠﺔ ﻋﻨﻬﺎ ﺍﻟﻨﺎﻓﺬﺓ ﻣﻊ ﺍﻟﺮﻳﻖ ﺇﱃ ﺑﺎﻃﻦ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﺬﻩ ﺍﳊﺎﺳﺔ ﲡﻠﺐ ﺍﻷﺷﻴﺎﺀ‬
‫ﺍﻟﻨﺎﻓﻌﺔ ﻟﻠﺒﺪﻥ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﺗﻠﺘﺬ ﺍﳊﺎﺳﺔ ﺑﻄﻌﻮﻣﻬﺎ ﻓﺘﺤﺮﺽ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻨﻬﺎ ﻭﻛﺬﻟﻚ ﺣﺎﺳﺔ ﺍﻟﺴﻤﻊ ﲢﺮﺱ‬
‫ﺍﻟﺒﺪﻥ ﻋﻨﺪ ﺍﻟﻀﺮﺭ ﲟﻼﻗﺎﺓ ﺍﻷﺻﻮﺍﺕ ﺍﻟﻀﺎﺭﺓ ﺑﺄﻥ ﺗﺘﺄﱂ ﻬﺑﺎ ﻫﺬﻩ ﺍﳊﺎﺳﺔ ﻭﲡﻠﺐ ﺇﱃ ﺍﻟﺒﺪﻥ ﺍﻟﻨﻔﻊ ﺑﺎﻷﺻﻮﺍﺕ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﺑﺄﻥ‬
‫ﺗﻠﺘﺬ ﻫﺬﻩ ﺍﳊﺎﺳﺔ ﻓﺘﺤﺮﺽ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﺳﺘﻤﺎﻋﻬﺎ ﻭﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻨﻬﺎ‪.‬‬
‫ﻼ ﺃﻭ ﺑﻘﻮﺓ ﺣﺮﻫﺎ‬ ‫ﻭﻛﺬﻟﻚ ﺣﺎﺳﺔ ﺍﻟﻠﻤﺲ ﺗﺪﻓﻊ ﻋﻦ ﺍﻟﺒﺪﻥ ﺿﺮﺭ ﻣﺎ ﺗﻀﺮ ﻣﻼﻗﺎﺓ ﺍﻟﺒﺪﻥ ﻭﺫﻟﻚ ﺑﺘﺄﱂ ﺍﳊﺎﺳﺔ ﺑﻘﻮﺓ ﺑﺮﺩﻫﺎ ﻣﺜ ﹰ‬
‫ﺃﻭ ﻟﺸﺪﺓ ﺧﺸﻮﻧﺘﻬﺎ ﺃﻭ ﺻﻼﺑﺘﻬﺎ ﻭﳓﻮ ﺫﻟﻚ ﻭﲡﻠﺐ ﺇﱃ ﺍﻟﺒﺪﻥ ﺍﻟﻨﻔﻊ ﺑﺎﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻨﻔﻊ ﻣﻼﻗﺎﻬﺗﺎ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﺬﺍﺫ‬
‫ﻫﺬﻩ ﺍﳊﺎﺳﺔ ﻬﺑﺎ ﻭﺗﺮﻏﺐ ﺍﻟﻨﻔﺲ ﰲ ﻣﻼﻗﺎﻬﺗﺎ‪ ،‬ﻭﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﺫﻟﻚ ﻭﻟﻜﻦ ﲨﻴﻊ ﻫﺬﻩ ﺍﳊﻮﺍﺱ ﺇﳕﺎ ﺗﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺸﻌﻮﺭ‬
‫ﲟﺤﺴﻮﺳﺎﻬﺗﺎ ﺑﻌﺪ ﻣﻼﻗﺎﻬﺗﺎ ﳍﺎ ﻭﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻀﺎﺭﺓ ﻣﺎ ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻘﺮﺏ ﻣﻨﻪ ﺇﱃ ﺣﺪ ﺍﳌﻼﻗﺎﺓ ﻓﺈﻥ ﺍﻟﻘﺮﺏ ﻣﻨﻪ ﺣﻴﻨﺌﺬٍ ﻗﺪ‬
‫ﻳﻜﻮﻥ ﻏﲑ ﳑﻜﻦ‪.‬‬
‫ﻭﺃﻣﺎ ﺣﺎﺳﺔ ﺍﻟﺒﺼﺮ ﻓﺈﻬﻧﺎ ﺗﺪﺭﻙ ﺍﻷﺷﻴﺎﺀ ﺍﶈﺎﺫﻳﺔ ﳍﺎ ﺃﻭ ﻟﺼﻘﻴﻞ ﳛﺎﺫﻳﻬﺎ ﻭﺇﻥ ﺑﻌﺪﺕ ﺟﺪﹰﺍ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺿﺎﺭﺓ‬
‫ﺃﻭ ﻧﺎﻓﻌﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﻫﻲ ﺃﻭﱃ ﺑﺎﳊﺮﺍﺳﺔ ﻣﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﳊﻮﺍﺱ ﺇﳕﺎ ﻳﻠﺰﻡ ﰲ ﺍﻟﻌﲔ ﺃﻥ ﺗﻜﻮﻥ ﻗﺮﻳﺒﺔ ﺟﺪﹰﺍ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻟﺘﻜﻮﻥ‬
‫ﺍﻟﺮﻭﺡ ﻓﻴﻬﺎ ﻛﻤﺎ ﻫﻲ ﰲ ﺍﻟﺪﻣﺎﻍ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﺸﺒﺢ ﺍﻟﻮﺍﻗﻊ ﻓﻴﻬﺎ ﻭﻫﻲ ﰲ ﺍﻟﻌﲔ ﺑﺎﻗﻴﹰﺎ ﻋﻠﻰ ﺣﺎﻟﻪ ﻭﻣﻘﺪﺍﺭﻩ ﺇﺫﺍ ﺣﺼﻠﺖ‬
‫ﺗﻠﻚ ﺍﻟﺮﻭﺡ ﰲ ﺍﻟﺪﻣﺎﻍ ﻓﻼ ﻳﺘﻐﲑ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻷﺟﻞ ﺗﻐﲑ ﺣﺎﻝ ﺍﻟﺮﻭﺡ ﺑﺴﺒﺐ ﺍﻟﺘﺠﻤﻊ ﺍﻟﺘﺎﺑﻊ ﻟﻠﻴﺒﻮﺳﺔ ﻭﺍﻻﻧﺒﺴﺎﻁ‬
‫ﻭﺍﻟﺘﺎﺑﻊ ﻟﻜﺜﺮﺓ ﺍﻟﺮﻃﻮﺑﺔ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﺭﺃﺱ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺎ ﳚﺮﻱ ﳎﺮﺍﻩ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﲨﻠﺘﻪ ﺑﺴﺎﺋﻄﻬﺎ ﺍﻟﻘﺤﻒ‪ ،‬ﻭﻣﺎ ﳛﻴﻂ ﺑﻪ ﻭﺗﻐﺸﻴﻪ ﻭﻣﺎ ﰲ ﺩﺍﺧﻠﻪ ﻣﻦ ﺍﳌﺦ‬
‫ﻭﺍﳊﺠﺐ ﻭﺍﳉﺮﻡ ﺍﻟﺸﺒﻜﻲ ﻭﺍﻟﻌﺮﻭﻕ ﻭﺍﻟﺸﺮﺍﻳﲔ‪ ،‬ﻭﺍﻟﺬﻱ ﳛﻴﻂ ﺑﺎﻟﻘﺤﻒ ﺍﻟﺴﻤﺤﺎﻕ ﻭﳊﻢ ﻭﺟﻠﺪ ﻳﻨﺒﺖ ﻓﻴﻪ ﺷﻌﺮ ﺍﻟﺮﺃﺱ‬
‫ﻭﻃﻮﻝ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﻣﻦ ﺧﻮﺍﺹ ﺍﻹﻧﺴﺎﻥ ﻭﺳﺒﺐ ﺫﻟﻚ ﻛﺜﺮﺓ ﻣﺎ ﻳﺘﺼﻌﺪ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﲞﺮﺓ ﺍﻟﺪﺧﺎﻧﻴﺔ ﻭﺇﺫﺍ ﻛﱪ ﺍﻹﻧﺴﺎﻥ ﻗﻞ‬
‫ﺷﻌﺮ ﺭﺃﺳﻪ ﻷﺟﻞ ﻧﻘﺼﺎﻥ ﺍﻟﺪﺧﺎﻧﻴﺔ ﺣﻴﻨﺌﺬٍ ﻷﻥ ﺃﺭﺿﻴﺔ ﺍﻟﺒﺪﻥ ﳍﺎ ﻳﻌﺮﺽ ﺣﻴﻨﺌﺬٍ ﺃﻥ ﲡﻒ ﻓﻴﻌﺴﺮ ﺗﺼﻌﺪﻫﺎ ﻓﺈﻥ ﺍﻟﺮﻃﻮﺑﺔ‬
‫ﺗﻌﲔ ﻋﻠﻰ ﺗﺼﻌﺪ ﺍﻷﺭﺿﻴﺔ ﺍﳌﺘﺴﺨﻨﺔ ﻭﺍﻟﻘﺤﻒ ﻣﻦ ﻋﻈﺎﻡ ﻛﺜﲑﺓ ﳌﺎ ﻧﺬﻛﺮﻩ ﺑﻌﺪ‪ ،‬ﻭﳌﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺗﺸﺮﳛﻨﺎ ﻟﻌﻈﺎﻡ ﺍﻟﺮﺃﺱ‪.‬‬
‫ﻭﻗﺪ ﺻﺎﺩﻑ ﺍﻟﻔﺎﺿﻞ ﺃﺭﺳﻄﻮﻃﺎﻟﻴﺲ ﰲ ﺗﺸﺮﳛﻪ ﺭﺃﺳﹰﺎ ﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻟﻌﻈﺎﻣﻪ ﻣﻔﺎﺻﻞ ﻭﺇﳕﺎ ﺭﺃﺳﻪ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ‪.‬‬
‫ﻓﻠﻨﺄﺧﺬ ﺍﻵﻥ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﺪﻣﺎﻍ ﻭﻛﻼﻣﻨﺎ ﻓﻴﻪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ﺗﺴﻌﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ‬

‫ﻛﻼﻡ ﻛﻠﹼﻲ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﺪﻣﺎﻍ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺗﺸﺮﻳﺢ ﺩﻣﺎﻍ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ﺍﻟﺪﻣﺎﻍ ﻳﻨﻘﺴﻢ ﺇﱃ ﺟﻮﻫﺮ ﺣﺠﺎﰊ ﻭﺇﱃ ﺟﻮﻫﺮ‬
‫ﳐﻲ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺣﺪﻩ ﺃﻇﻬﺮ ﻟﻠﺤﺲ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﻟﻔﻆ ﺍﻟﺪﻣﺎﻍ ﻳﻘﺎﻝ ﻋﻠﻰ ﻣﻌﺎﻥ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺍﻟﺮﺃﺱ ﲜﻤﻠﺘﻪ ﻓﻴﻜﻮﻥ ﻣﺮﺍﺩﻓﹰﺎ ﻟﻪ ﺇﻻ ﺃﻥ ﻟﻔﻆ ﺍﻟﺮﺃﺱ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﳌﺪﺡ‪.‬‬
‫ﻭﺍﻟﺪﻣﺎﻍ ﻳﺴﺘﻌﻤﻞ ﰲ ﺃﺿﺪﺍﺩ ﺫﻟﻚ ﻓﻴﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺘﺤﻘﲑ ﻭﺍﻟﺬﻡ‪ .‬ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ ﻟﻠﻌﻈﻴﻢ‪ :‬ﻭﺣﻖ ﺭﺃﺳﻚ ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻭﺣﻖ‬
‫ﺩﻣﺎﻏﻚ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻣﺎ ﺩﻭﻥ ﺍﻟﻘﺤﻒ‪ .‬ﻓﺘﺪﺧﻞ ﻓﻴﻪ ﺍﳊﺠﺐ ﻭﺍﻟﺸﺒﻜﺔ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﰲ ﺩﺍﺧﻞ ﺍﻟﻘﺤﻒ‪ .‬ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻧﻔﺲ ﺍﳌﺦ‪ ،‬ﻭﻫﺬﺍ‬
 ‫ﻫﻮ ﺍﳌﻌﲎ ﺍﳌﺸﻬﻮﺭ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺍﻟﺪﻣﺎﻍ ﻳﻨﻘﺴﻢ ﺇﱃ ﺟﻮﻫﺮ ﺣﺠﺎﰊ ﻳﺮﻳﺪ ﺑﺎﻟﺪﻣﺎﻍ ﻫﺎ ﻫﻨﺎ ﻣﺎﺩﻭﻥ ﺍﻟﻘﺤﻒ ﺇﺫ ﻟﻮ ﺃﺭﺍﺩ ﺍﻟﺮﺃﺱ ﻧﻔﺴﻪ ﻟﺪﺧﻞ ﻓﻴﻪ ﺍﳉﻠﺪ‬
‫ﻭﺍﻟﺴﻤﺤﺎﻕ ﻭﺍﻟﻘﺤﻒ‪.‬‬
‫ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﳌﺦ‪ ،‬ﱂ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﳊﺠﺐ‪ ،‬ﻭﻳﺮﻳﺪ ﻫﺎ ﻫﻨﺎ ﺑﺎﻧﻘﺴﺎﻡ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺬﻛﻮﺭ ﻻ ﻗﺴﻤﺔ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ‪ .‬ﻭﺇﻻ‬
‫ﻛﺎﻥ ﻟﻔﻆ ﺍﻟﺪﻣﺎﻍ ﻳﺼﺪﻕ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻓﻴﻘﺎﻝ ﻟﻠﺤﺠﺎﺏ ﺩﻣﺎﻍ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ ﻭﻟﻴﺲ ﻛﺬﻟﻚ‬
‫ﺑﻞ ﻳﺮﻳﺪ ﻬﺑﺬﺍ ﺍﻻﻧﻘﺴﺎﻡ ﺍﻧﻘﺴﺎﻡ ﺍﳉﺰﺀ ﺇﱃ ﺃﺟﺰﺍﺋﻪ ﻭﺫﻟﻚ ﻷﻥ ﻣﺎ ﺩﻭﻥ ﺍﻟﻘﺤﻒ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﻋﻀﻮ ﻛﺎﳊﺠﺐ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ‬
‫ﺭﻃﻮﺑﺔ ﻛﺎﳌﺦ ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﺑﻌﺪ ﻛﻔﻀﺎﺀ ﺍﻟﺒﻄﻮﻥ‪.‬‬
‫ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﻄﻮﻥ ﺍﻟﺘﺠﺎﻭﻳﻒ ﺍﻟﱵ ﻫﻲ ﺍﻷﻓﻀﻴﺔ ﺍﻟﱵ ﰲ ﺩﺍﺧﻞ ﺍﻟﻘﺤﻒ ﻭﺍﻟﱵ ﰲ ﺩﺍﺧﻞ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﱵ ﰲ ﺩﺍﺧﻞ‬
‫ﺍﳌﺦ‪.‬‬
‫ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻛﻼﻣﻪ‪ ،‬ﻭﻣﻦ ﻛﻼﻡ ﻏﲑﻩ ﺃﻬﻧﻢ ﻳﺮﻳﺪﻭﻥ ﺍﻷﻓﻀﻴﺔ ﺍﻟﱵ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻬﻧﺎ ﰲ ﺩﺍﺧﻞ ﺍﳌﺦ‪ ،‬ﻭﺫﻟﻚ ﻷﻬﻧﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥ‬
‫ﰲ ﺩﺍﺧﻞ ﺍﳌﺦ ﲡﺎﻭﻳﻒ ﺛﻼﺛﺔ ﻭﺃﻬﻧﺎ ﳑﻠﻮﺀﺓ ﻣﻦ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﺃﻥ ﺗﻠﻚ ﺍﻷﺭﻭﺍﺡ ﻫﻲ ﺍﻟﱵ ﺗﻘﻮﻡ ﻬﺑﺎ ﺍﻟﻘﻮﻯ ﺍﻟﱵ ﻬﺑﺎ‬
‫ﺍﳊﺲ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻳﺴﻤﻮﻬﻧﺎ ﺍﳊﺲ ﺍﳌﺸﺘﺮﻙ‪.‬‬
‫ﻭﺍﻟﻘﻮﻯ ﺍﻟﱵ ﻳﺴﻤﻮﻬﻧﺎ ﺍﳋﻴﺎﻝ‪ .‬ﻭﺍﻟﻘﻮﻯ ﺍﻟﱵ ﻳﺴﻤﻮﻬﻧﺎ ﺍﻟﻮﻫﻢ‪ ،‬ﻭﺍﻟﱵ ﻳﺴﻤﻮﻬﻧﺎ ﺗﺎﺭﺓ ﻣﻔﻜﺮﺓ ﻭﺗﺎﺭﺓ ﻣﺘﺨﻴﻠﺔ ﻭﺍﻟﻘﻮﻯ ﺍﻟﱵ‬
‫ﻳﺴﻤﻮﻬﻧﺎ ﺣﺎﻓﻈﺔ ﻭﺫﺍﻛﺮﺓ‪ :‬ﻭﺃﻧﺎ ﺇﱃ ﺍﻵﻥ ﱂ ﻳﺘﺤﻘﻖ ﱄ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺃﺭﺗﻀﻴﻪ ﻭﻗﻮﳍﻢ ﺇﻬﻧﻢ ﺷﺮﺣﻮﺍ‬
‫ﻼ ﻋﻦ ﺟﺰﻡ‪.‬‬ ‫ﻭﺃﺑﺼﺮﻭﺍ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻭﻩ ﳑﺎ ﻻ ﻳﻮﻗﻊ ﻋﻨﺪﻱ ﻇﻨﹰﺎ ﻓﻀ ﹰ‬
‫ﻓﻜﺜﲑﹰﺍ ﻣﺎ ﺭﺃﻳﺖ ﺍﻷﻣﺮ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺍﺩﻋﻮﺍ ﺃﻬﻧﻢ ﺻﺎﺩﻓﻮﻩ ﺑﺎﻟﺘﺸﺮﻳﺢ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻥ ﺃﻧﻪ ﺗﻜﺮﺭ ﳍﻢ ﻛﺜﲑﹰﺍ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﲨﻴﻊ ﺍﻟﺪﻣﺎﻍ ﻣﻨﺼﻔﹰﺎ ﰲ ﻃﻮﻟﻪ ﺗﻨﺼﻴﻔﹰﺎ ﻧﺎﻓﺬﹰﺍ ﰲ ﺣﺠﺒﻪ ﻭﳐﻪ‪ ،‬ﻭﰲ ﺑﻄﻮﻧﻪ ﺃﻣﺎ ﺑﻨﺼﻒ ﺍﻟﻘﺤﻒ ﰲ ﺃﻋﻼﻩ ﻓﻈﺎﻫﺮ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻧﻪ ﰲ ﺑﺎﻃﻨﻪ ﻧﺘﻮﺀ ﺫﺍﻫﺐ ﰲ ﻃﻮﻟﻪ ﲢﺖ ﺍﻟﺪﺭﺯ ﺍﻟﺴﻬﻤﻲ ﻭﳍﺬﺍ ﺍﻟﻨﺘﻮﺀ ﻓﺎﺋﺪﺓ ﻏﲑ ﺍﻟﺘﻨﺼﻴﻒ ﻭﻳﺒﻘﻰ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻌﻈﻢ ﻋﻨﺪ ﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﺪﺭﺯ ﺍﻟﺴﻬﻤﻲ ﻏﻠﻴﻈﹰﺎ ﻓﻴﻜﻮﻥ ﺑﺬﻟﻚ ﻣﺘﺪﺍﺭﻛﹰﺎ ﳌﺎ ﻳﻮﺟﺒﻪ ﺍﻻﻧﻔﺼﺎﻝ ﻣﻦ ﻭﻫﻦ ﺍﳉﺮﻡ‪.‬‬
‫ﻭ ﺃﻣﺎ ﺍﳊﺠﺎﺏ ﺍﻟﻐﻠﻴﻆ ﻭﻫﻮ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﻓﻼ ﻳﻈﻬﺮ ﻓﻴﻬﺎ ﺗﻨﺼﻴﻒ ﺍﻟﺒﺘﺔ ﺇﻻ ﺑﺎﻟﺸﻌﺐ ﺍﻟﺬﻱ ﻳﻨﻔﺬ ﻣﻨﻬﺎ ﰲ ﺍﻟﺪﺭﺯ ﺍﻟﺴﻬﻤﻲ‪،‬‬
‫ﻭﻳﻨﺒﺚ ﰲ ﺍﻟﺴﻤﺤﺎﻕ ﻟﲑﺗﺒﻂ ﻫﺬﻩ ﺍﻷﻡ ﺑﺴﺒﺐ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﺑﺎﻟﻘﺤﻒ ﺍﺭﺗﺒﺎﻃﹰﺎ ﳏﻜﻤﹰﺎ ﻓﻼ ﻳﻘﻊ ﻋﻠﻰ ﺍﳌﺦ ﺑﻞ ﺗﻜﻮﻥ ﻣﻌﻠﻘﺔ‬
‫ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ ﻭﺃﻣﺎ ﺍﳌﺦ ﻧﻔﺴﻪ ﻓﺈﻧﻪ ﻳﻨﻘﺴﻢ ﰲ ﻃﻮﻟﻪ ﲟﺎ ﻳﻨﻔﺬ ﻓﻴﻪ ﰲ ﻃﻮﻟﻪ ﻣﻦ ﺍﻷﻡ ﺍﻟﺮﻗﻴﻘﺔ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﺍﳌﻨﺎﻓﺬ ﳛﺪﺙ ﺃﻳﻀﹰﺎ ﳍﺬﻩ ﺍﻷﻡ ﺗﻨﺼﻴﻒ ﻭﻓﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻟﺘﻨﺼﻴﻒ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﻨﺼﻔﲔ ﻗﺎﺋﻤﹰﺎ ﲟﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺇﺫﺍ‬
‫ﺣﺪﺙ ﻟﻠﻨﺼﻒ ﺍﻵﺧﺮ ﺁﻓﺔ ﻭﻟﻴﻜﻮﻥ ﻣﺎ ﻳﻌﺮﺽ ﻣﻦ ﺍﻵﻓﺎﺕ ﻟﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﺃﻋﲏ ﺍﻟﻌﻈﺎﻡ ﻭﺍﳊﺠﺐ ﻭﺍﳌﺦ ﻻ ﻳﻜﺜﺮ‬
‫ﻋﻤﻮﻡ ﺫﻟﻚ ﻟﺒﺎﻗﻲ ﺟﻮﻫﺮﻫﺎ ﻵﻓﺔ ﻋﺎﺭﺿﺔ ﻟﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺰﻭﺟﻴﺔ ﰲ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻭﺣﺪﻩ ﺃﻇﻬﺮ ﻟﻠﺤﺲ‪.‬‬
‫ﺃﻣﺎ ﻇﻬﻮﺭ ﺫﻟﻚ ﰲ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ ﻓﻸﺟﻞ ﺯﻳﺎﺩﺓ ﻏﻠﻆ ﺍﻟﻨﺘﻮﺀ ﺍﻟﺬﻱ ﺑﻪ ﺗﻨﺼﻴﻒ ﺍﻟﻌﻈﻢ ﰲ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻭﺫﻟﻚ ﻷﺟﻞ‬
‫ﺍﺗﺴﺎﻉ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﻛﺬﻟﻚ ﺯﻳﺎﺩﺓ ﻇﻬﻮﺭ ﺫﻟﻚ ﰲ ﺍﳌﺦ‪ ،‬ﻓﺈﻧﻪ ﻷﺟﻞ ﺯﻳﺎﺩﺓ ﻏﻠﻆ ﺍﻟﻨﺎﺯﻝ ﻣﻨﻪ ﰲ ﻣﻘﺪﻣﻪ ﻷﺟﻞ ﻛﱪ ﺫﻟﻚ‬
‫ﺍﳌﻮﺿﻊ ﻳﻈﻬﺮ ﺫﻟﻚ ﺍﻟﺘﻨﺼﻴﻒ ﺃﻛﺜﺮ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ‬

‫ﻣﺰﺍﺝ ﺍﻟﺪﻣﺎﻍ ﻭﻗﻮﺍﻣﻪ‬

 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻗﺪ ﺧﻠﻖ ﺟﻮﻫﺮ ﺍﻟﺪﻣﺎﻍ ﺑﺎﺭﺩﹰﺍ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺍﳉﺰﺀ ﺍﳌﺆﺧﺮ ﺃﺻﻠﺐ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﻟﻜﻼﻡ ﰲ ﻣﺰﺍﺝ ﺍﻟﺪﻣﺎﻍ ﻗﺪ ﻭﻗﻊ ﻫﺎ ﻫﻨﺎ ﺑﺎﻟﻌﺮﺽ ﻷﻥ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﻳﻨﺒﻐﻲ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺸﺮﻳﺢ ﻫﻮ ﻗﻮﺍﻡ‬
‫ﺍﻷﻋﻀﺎﺀ ﻓﺎﻟﺴﺒﺐ ﺍﶈﺪﺙ ﻟﻘﻮﺍﻡ ﺍﻟﺪﻣﺎﻍ ﻫﻮ ﻣﺰﺍﺟﻪ‪ .‬ﻓﺈﻥ ﺍﻟﺪﻣﺎﻍ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ ﺟﺪﹰﺍ‪ .‬ﺑﻞ ﺍﻷﻭﱃ ﺃﻥ ﻳﻌﺪ‬
‫ﰲ ﲨﻠﺔ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻻ ﰲ ﺍﻷﻋﻀﺎﺀ ﻭﺯﻳﺎﺩﺓ ﺍﻟﺮﻃﻮﺑﺔ ﻳﻠﺰﻣﻬﺎ ﻟﲔ ﺍﻟﻘﻮﺍﻡ ﻷﻥ ﻛﺜﺮﺓ ﺍﻟﺮﻃﻮﺑﺔ ﺇﳕﺎ ﺗﻜﻮﻥ ﻟﺰﻳﺎﺩﺓ ﺍﳌﺎﺋﻴﺔ ﻭﺍﳌﺎﺋﻴﺔ‬
‫ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺟﺎﻣﺪﺓ ﻛﺎﻧﺖ ﺳﻬﻠﺔ ﺍﻟﻘﺒﻮﻝ ﻟﻠﺘﺸﻜﻞ ﻭﺍﻻﻧﻔﻌﺎﻝ ﻭﺫﻟﻚ ﳑﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﺍﻟﻘﻮﺍﻡ ﺍﻟﻠﲔ ﺑﻞ ﻻ ﻳﺘﻢ ﻟﲔ ﺍﻟﻘﻮﺍﻡ‬
‫ﺇﻻ ﺑﻪ‪.‬‬
‫ﻭﻣﺮﺍﺩﻩ ﻫﺎ ﻫﻨﺎ ﺑﺎﻟﺪﻣﺎﻍ ﺇﳕﺎ ﻫﻮ ﺍﳌﺦ ﻻ ﻏﲑ‪ ،‬ﻷﻥ ﻣﺎ ﺳﻮﺍﻩ ﳑﺎ ﻳﺪﺧﻞ ﰲ ﻟﻔﻆ ﺍﻟﺪﻣﺎﻍ ﺑﺎﳌﻌﺎﱐ ﺍﻷﺧﺮ‪ ،‬ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﺭﺩﹰﺍ‬
‫ﻓﻠﻴﺲ ﺑﺮﻃﺐ‪.‬‬

‫ﻼ ﻳﺸﻐﻠﻪ ﻛﺜﺮﺓ ﻣﺎ ﻳﺘﺄﺩﻯ ﺇﻟﻴﻪ ﻣﻦ ﻗﻮﻯ ﺣﺮﻛﺎﺕ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻧﻔﻌﺎﻻﺕ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﺣﺮﻛﺎﺕ ﺍﻟﺮﻭﺡ‬ ‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺑﺮﺩﻩ ﻗﻠﻴ ﹰ‬
‫ﻛﻞ ﻋﻀﻮ ﺧﻠﻖ ﻟﻔﻌﻞ ﻓﺈﻥ ﻣﺰﺍﺟﻪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﳑﺎ ﻳﻌﲔ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻣﺜﺎﻝ ﺫﻟﻚ ﺍﻟﻘﻠﺐ ﻓﺈﻧﻪ ﳌﺎ‬
‫ﻛﺎﻥ ﻓﻌﻠﻪ ﺗﻮﻟﻴﺪ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﻭﺫﻟﻚ ﺇﳕﺎ ﳝﻜﻦ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ ﺍﳊﺮﺍﺭﺓ ﲝﻴﺚ ﻳﺒﺨﺮ ﺍﻟﺪﻡ ﺍﻟﻮﺍﺻﻞ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻜﺒﺪ ﺣﱴ‬
‫ﻳﺼﻌﺪ ﺫﻟﻚ ﺍﻟﺪﻡ ﺇﱃ ﺍﻟﺮﺋﺔ‪ ،‬ﻭﳜﺎﻟﻂ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳍﻮﺍﺀ ﺍﳌﺜﺒﻮﺕ ﰲ ﺟﺮﻣﻬﺎ ﻓﻴﺤﺼﻞ ﻣﻦ ﺍﺠﻤﻟﻤﻮﻉ ﻣﺎﺩﺓ ﺗﺼﻠﺢ ﻷﻥ ﻳﺘﻜﻮﻥ‬
‫ﻣﻨﻬﺎ ﺍﻟﺮﻭﺡ ﺇﺫﺍ ﺣﺼﻠﺖ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﰲ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ ﲡﻮﻳﻔﻲ ﺍﻟﻘﻠﺐ ﻟﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺰﺍﺝ ﺍﻟﻘﻠﺐ‬
‫ﺷﺪﻳﺪ ﺍﳊﺮﺍﺭﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﻈﻢ ﳌﺎ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻪ ﻟﻴﻜﻮﻥ ﻟﻠﺒﺪﻥ ﻛﺎﻷﺳﺎﺱ ﻭﺍﻟﺪﻋﺎﻣﺔ ﻭﺍﻟﺪﻣﺎﻍ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ‬
‫ﺍﻟﺼﻼﺑﺔ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺭﺿﻴﺔ ﻓﻴﻪ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻣﺰﺍﺟﻪ ﺑﺎﺭﺩﹰﺍ ﻳﺎﺑﺴﹰﺎ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﻔﻌﻞ ﻟﺬﻟﻚ ﺍﻟﻌﻀﻮ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻐﲑﻩ ﻭﺗﺄﺛﲑ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻳﺼﻞ ﺇﱃ ﻋﻀﻮ ﺁﺧﺮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻟﻴﺲ ﳚﺐ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﺰﺍﺝ ﻳﻌﲔ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺑﻞ ﻗﺪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﺰﺍﺝ ﻳﻨﺎﻓﻴﻪ ﻓﻌﻞ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻓﺈﻧﻪ ﳌﺎ ﻛﺎﻥ ﻳﺘﺴﺨﻦ ﺑﺄﻓﻌﺎﻝ ﺃﻋﻀﺎﺀ ﻭﺃﺭﻭﺍﺡ‬
‫ﻭﻛﺎﻥ ﺇﻓﺮﺍﻁ ﺫﻟﻚ ﺍﻟﺘﺴﺨﻦ ﻳﻠﺰﻣﻪ ﺍﻹﺿﺮﺍﺭ ﺑﻪ ﺟﺪﺍﹰ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺰﺍﺟﻪ ﻣﺰﺍﺟﹰﺎ ﻳﻨﺎﰲ ﺍﻹﻓﺮﺍﻁ ﰲ ﺫﻟﻚ ﺍﻟﺘﺴﺨﲔ‪.‬‬
‫ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺰﺍﺟﻪ ﺑﺎﺭﺩﹰﺍ ﻓﺈﻥ ﺍﻟﺒﺎﺭﺩ ﻏﲑ ﻣﺴﺘﻌﺪ ﻟﻠﺘﺴﺨﻦ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻌﻠﻪ ﻗﻮﻳﺎﹰ‪ ،‬ﻭﻟﺬﻟﻚ ﻭﺟﺐ‬
‫ﺃﻥ ﻳﻜﻮﻧﻪ ﻣﺰﺍﺝ ﺍﻟﺪﻣﺎﻍ ﺑﺎﺭﺩﺍﹰ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﻘﻮﻝ ﰲ ﺍﻟﺮﻃﻮﺑﺔ‪ .‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻻ ﻳﺘﻀﺮﺭ ﰲ ﺃﻓﻌﺎﻟﻪ‬
‫ﺑﺬﻟﻚ ﺍﳌﺰﺍﺝ ﻣﺜﻞ ﺍﻟﺪﻣﺎﻍ ﻓﺈﻥ ﻓﻌﻠﻪ ﺗﻌﺪﻳﻞ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﺣﱴ ﻳﺼﲑ ﺻﺎﳊﹰﺎ ﻟﺼﺪﻭﺭ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻋﻨﻪ ﻓﺈﳕﺎ ﻳﺘﻢ‬
‫ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺰﺍﺟﻪ ﺑﺎﺭﺩﹰﺍ ﺭﻃﺒﹰﺎ ﻓﺈﻥ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﻧﻴﺔ ﺫﺍﺕ ﺣﺮﺍﺭﺓ‪ ،‬ﻭﻗﻠﺔ ﺭﻃﻮﺑﺔ ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﻘﻠﺐ ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻳﺘﺴﺨﻦ ﺑﻜﺜﺮﺓ ﺣﺮﻛﺎﺗﻪ‪ ،‬ﻭﺣﺮﻛﺎﺕ ﺍﻟﺸﺮﺍﻳﲔ ﺍﳌﺘﺼﻠﺔ ﺑﻪ ﻭﳓﻮ ﺫﻟﻚ ﻓﺈﻥ ﻣﺰﺍﺟﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﳚﻌﻞ ﺑﺎﺭﺩﺍﹰ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﻣﻀﺮﹰﺍ ﻟﻪ ﰲ ﻓﻌﻠﻪ ﺍﻟﺬﻱ ﻫﻮ ﺗﻮﻟﻴﺪ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﻠﺬﻟﻚ ﺧﻠﻖ ﺣﺎﺭ ﺍﳌﺰﺍﺝ‪ ،‬ﻭﺟﻌﻞ ﻟﻪ ﻣﺎ ﳝﻨﻊ ﺇﻓﺮﺍﻁ ﺗﺴﺨﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﳚﻌﻞ‬
‫ﺍﳍﻮﺍﺀ ﻳﺼﻞ ﺍﳌﱪﺩ ﺇﻟﻴﻪ ﰲ ﺃﺯﻣﺎﻥ ﻣﺘﻘﺎﺭﺑﺔ ﺟﺪﹰﺍ ﻟﻴﻤﻨﻊ ﺇﻓﺮﺍﻁ ﺗﺴﺨﻴﻨﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻟﻴﺤﺴﻦ ﺗﺸﻜﻠﻪ ﻭﺍﺳﺘﺤﺎﻟﺘﻪ ﺑﺎﳌﺘﺨﻴﻼﺕ ﻫﺬﺍ ﺇﳕﺎ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﻪ ﺍﻟﺮﻃﻮﺑﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺸﻜﻞ ﻭﺍﻗﻌﹰﺎ ﰲ ﺍﻟﻌﻀﻮ‬
‫ﻧﻔﺴﻪ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺮﻭﺡ ﺍﶈﻮﻳﺔ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﻠﺰﻡ ﺍﻟﺒﺘﺔ ﻭﺍﻟﺘﺸﻜﻞ ﺍﻟﻮﺍﻗﻊ ﻋﻨﺪ ﺍﻟﺘﺨﻴﻞ ﻭﺍﻹﺩﺭﺍﻙ ﻭﳓﻮﳘﺎ‬
‫ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺮﻭﺡ ﻻ ﰲ ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﻳﻠﺰﻡ ﺑﺴﺒﺐ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺭﻃﺒﹰﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺃﻣﺎ ﺍﻟﺪﺳﻮﻣﺔ ﻓﻠﻴﻜﻮﻥ ﻣﺎ ﻳﻨﺒﺖ ﻣﻨﻪ ﻣﻦ ﺍﻟﻌﺼﺐ ﻋﻠﻜﹰﺎ‪.‬‬
‫ﻗﺪ ﺑﻴﻨﺎ ﻓﻴﻤﺎ ﺳﻠﻒ ﻣﻦ ﻛﻼﻣﻨﺎ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺃﻥ ﺍﻟﻌﺼﺐ ﻻ ﻳﻨﺒﺖ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﺍﻟﻌﻠﻚ ﻫﻮ ﺍﻟﻠﺪﻥ ﺍﻟﺬﻱ ﻣﻊ‬
‫ﻟﺪﻭﻧﺘﻪ ﻟﲔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻟﻴﻜﻮﻥ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﳛﻮﻳﻪ ﺍﻟﺬﻱ ﻳﻔﺘﻘﺮ ﺇﱃ ﺳﺮﻋﺔ ﺍﳊﺮﻛﺔ ﳑﺪﹰﺍ ﺑﺮﻃﻮﺑﺘﻪ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﳛﻮﻳﻪ ﺍﻟﺪﻣﺎﻍ ﳛﺘﺎﺝ ﺇﱃ‬
 ‫ﺳﺮﻋﺔ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺮﻭﺡ ﺍﳌﺘﺤﺮﻙ ﺑﺎﻹﺭﺍﺩﺓ ﻓﻠﻴﻜﻮﻥ ﻟﻺﻧﺴﺎﻥ ﻣﱴ ﺃﺭﺍﺩ ﲢﺮﻳﻚ ﻋﻀﻮ ﲢﺮﻙ ﺫﻟﻚ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‬
‫ﺇﱃ ﺍﻟﻌﻀﻞ ﺍﶈﺮﻙ ﻟﺬﻟﻚ ﺍﻟﻌﻀﻮ ﰲ ﺯﻣﺎﻥ ﻻ ﲢﺲ ﻗﺪﺭﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺮﻭﺡ ﺍﳌﻔﻜﺮ‪ ،‬ﻓﻠﻴﻜﻮﻥ ﻟﻺﻧﺴﺎﻥ ﻣﱴ ﺃﺭﺍﺩ ﺍﻟﻔﻜﺮ ﰲ ﺃﻣﺮ ﲢﺮﻙ ﺫﻟﻚ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻟﺘﻔﺘﻴﺶ ﰲ ﺍﳌﺨﺰﻭﻥ ﰲ ﺍﳋﻴﺎﻝ ﻭﰲ‬
‫ﺍﳊﺎﻓﻈﺔ ﻟﻴﻘﻊ ﺑﺴﺮﻋﺔ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺘﻮﺻﻞ ﺑﻪ ﺇﱃ ﺍﳌﻄﻠﻮﺏ ﻭﺳﺮﻋﺔ ﺣﺮﻛﺔ ﺍﻟﺮﻭﺡ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺭﻗﺔ ﻗﻮﺍﻡ ﺫﻟﻚ‬
‫ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻗﻠﺔ ﺑﺮﻭﺩﺗﻪ‪ .‬ﻓﺈﻥ ﻏﻠﻆ ﺍﻟﻘﻮﺍﻡ ﻣﺎﻧﻊ ﻣﻦ ﺳﺮﻋﺔ ﺍﻟﻨﻔﻮﺫ‪ ،‬ﻭﻛﺬﻟﻚ ﺯﻳﺎﺩﺓ ﺍﻟﱪﺩ‪ ،‬ﻓﺈﻥ ﺍﻟﱪﻭﺩﺓ ﻣﻨﺤﺪﺭﺓ ﻣﺎﻧﻌﺔ ﻣﻦ‬
‫ﺳﺮﻋﺔ ﺍﳊﺮﻛﺔ ﻭﺍﳊﺮﺍﺭﺓ ﻣﻌﻴﻨﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﺮﻭﺡ ﻟﻄﻴﻒ ﺍﻟﻘﻮﺍﻡ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﳉﻮﻫﺮ ﺍﳍﻮﺍﺋﻲ‪.‬‬
‫ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﻮﺟﺐ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﱵ ﻫﻲ ﲟﻌﲎ ﺳﺮﻋﺔ ﺍﻻﻧﻔﻌﺎﻝ ﻻ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺒﺎﻟﺔ ﺍﳌﺎﺋﻴﺔ‪ ،‬ﻭﺭﻃﻮﺑﺔ ﺍﻟﺪﻣﺎﻍ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﻜﺜﺮﺓ‬
‫ﻣﺎﺋﻴﺘﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺗﺮﻃﻴﺒﻬﺎ ﻟﻠﺮﻭﺡ ﺇﳕﺎ ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺒﺎﻟﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﺎﻧﻊ ﻣﻦ ﺳﺮﻋﺔ ﺍﳊﺮﻛﺔ ﻓﻠﺬﻟﻚ ﻗﻮﻟﻪ ﺇﻥ‬
‫ﺭﻃﻮﺑﺔ ﺍﻟﺪﻣﺎﻍ ﳑﺎ ﻳﻌﲔ ﻋﻠﻰ ﺳﺮﻋﺔ ﺣﺮﻛﺔ ﺍ ﻟﺮﻭﺡ ﳑﺎ ﻻ ﻳﺼﺢ ﺑﻮﺟﻪ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻳﻀﹰﺎ ﻟﻴﺨﻒ ﺑﺘﺨﻠﺨﻠﻪ ﺃﻣﺎ ﺃﻥ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺼﻠﺒﺔ ﺃﺛﻘﻞ ﻣﻦ ﺍﻟﻠﻴﻨﺔ ﻓﻈﺎﻫﺮ ﻷﻥ ﻫﺬﻩ ﺍﻟﺼﻼﺑﺔ ﺇﳕﺎ ﺗﻜﻮﻥ ﻟﺰﻳﺎﺩﺓ ﰲ‬
‫ﺍﻷﺭﺿﻴﺔ ﻭﻫﻲ ﻳﻠﺰﻣﻬﺎ ﺯﻳﺎﺩﺓ ﺍﻟﺜﻘﻞ ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﺃﻥ ﺯﻳﺎﺩﺓ ﺻﻼﺑﺔ ﺍﻷﻋﻀﺎﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﻟﺰﻳﺎﺩﺓ ﺍﻷﺭﺿﻴﺔ ﻣﻊ ﺃﻥ ﺍﻟﺼﻼﺑﺔ ﻗﺪ‬
‫ﺗﻔﻌﻠﻬﺎ ﻗﻮﺓ ﺍﻻﻧﻌﻘﺎﺩ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﳊﺮﺍﺭﺓ ﺍﻟﻌﺎﻗﺪﺓ ﻟﻸﻋﻀﺎﺀ ﻛﻠﻬﺎ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﳊﺮﺍﺭﺓ ﺍﻟﻐﺮﻳﺰﻳﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ‬
‫ﻭﺍﺣﺪﹰﺍ ﻓﺈﳕﺎ ﻳﺰﻳﺪ ﺻﻼﺑﺔ ﺑﻌﺾ ﺍﻷﻋﻀﺎﺀ ﻋﻠﻰ ﺑﻌﺾ ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺼﻼﺑﺔ ﻓﻴﻬﺎ ﳐﺘﻠﻔﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺴﺒﺐ‬
‫ﺍﻷﺭﺿﻴﺔ ﻓﻠﺬﻟﻚ ﺯﻳﺎﺩﺓ ﺻﻼﺑﺔ ﺍﻷﻋﻀﺎﺀ ﺇﳕﺎ ﺗﻜﻮﻥ ﻟﺰﻳﺎﺩﺓ ﺍﻷﺭﺿﻴﺔ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺜﻘﻞ ﺯﺍﺋﺪﺍﹰ‪ ،‬ﻭﺃﻣﺎ ﺃﻥ‬
‫ﺍﻟﺮﻃﻮﺑﺔ ﻳﻠﺰﻣﻬﺎ ﺍﻟﺘﺨﻠﺨﻞ ﻓﺬﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﺃﺭﻳﺪ ﻬﺑﺬﺍ ﺍﻟﺘﺨﻠﺨﻞ ﺍﻟﺴﺨﺎﻓﺔ‪ ،‬ﻓﺈﻥ ﺭﻃﻮﺑﺔ ﺍﻟﻌﻀﻮ ﻳﻠﺰﻣﻬﺎ ﺳﺨﺎﻓﺔ ﺟﺮﻣﻪ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﳊﻢ ﺍﻹﻧﺎﺙ ﺃﺳﺨﻒ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺫﻟﻚ ﻷﻥ ﺍﳉﺰﺀ ﺍﳌﻘﺪﻡ ﻣﻨﻪ ﺃﻟﲔ‪ ،‬ﻭﺍﳉﺰﺀ ﺍﳌﺆﺧﺮ ﺃﺻﻠﺐ‪ .‬ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﰲ ﻣﻘﺪﻡ ﺍﻟﺒﺪﻥ ﺃﻟﲔ ﻣﻦ ﺍﻟﱵ ﰲ‬
‫ﻣﺆﺧﺮﻩ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﰲ ﻣﺆﺧﺮ ﺍﻟﺒﺪﻥ ﻏﺎﺋﺒﺔ ﻋﻦ ﺣﺮﺍﺳﺔ ﺍﳊﻮﺍﺱ ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻗﺒﻮﳍﺎ ﻟﻼﻧﻔﻌﺎﻝ ﻋﻦ‬
‫ﺍﳌﺼﺎﺩﻣﺎﺕ ﻭﳓﻮﻫﺎ ﺃﻗﻞ ﻭﻏﻨﻤﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻗﻮﺍﻣﻬﺎ ﺃﺻﻠﺐ ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‬

‫ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ ﻳﻨﻘﺴﻢ ﺇﻟﻴﻬﺎ ﺍﻟﺪﻣﺎﻍ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻓﺮﻕ ﻣﺎ ﺑﲔ ﺍﳉﺰﺃﻳﻦ ﺑﺎﻧﺪﺭﺍﺝ ﺍﳊﺠﺎﺏ ﺍﻟﺼﻠﺐ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻓﺠﻌﻞ ﺍﻟﻄﻲ ﺩﻋﺎﻣﺔ‬
‫ﳍﺎ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﺪﻣﺎﻍ ﻳﻌﺮﺽ ﻟﻪ ﺍﻻﻧﻘﺴﺎﻡ ﺑﺄﻣﺮﻳﻦ ﻭﻛﻼﳘﺎ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻨﻘﺴﻢ ﺇﻟﻴﻪ ﺍﻷﺟﺰﺍﺀ ﻟﻜﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﻨﻘﺴﻢ ﺇﻟﻴﻬﺎ‬
‫ﺑﺄﺣﺪ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﳜﺺ ﺑﺎﺳﻢ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﻨﻘﺴﻢ ﻏﻠﻴﻬﺎ ﺑﺎﻷﻣﺮ ﺍﻵﺧﺮ ﳜﺺ ﺑﺎﺳﻢ ﺍﻟﺒﻄﻮﻥ‪ ،‬ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﳜﺺ‬
‫ﺑﺎﺳﻢ ﺍﻷﺟﺰﺍﺀ ﻟﻴﺲ ﺑﻌﻀﻬﺎ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﻋﻈﻢ ﻣﻦ ﺍﻵﺧﺮ ﺃﻭﱃ ﻣﻦ ﺍﻟﻌﻜﺲ‪ .‬ﻓﻠﺬﻟﻚ ﳚﺐ ﰲ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻣﺘﺴﺎﻭﻳﺔ ﺃﻋﲏ ﺇﻬﻧﺎ ﺗﻜﻮﻥ ﻣﺘﺴﺎﻭﻳﺔ ﰲ ﺍﻟﻘﻄﺮ ﺍﻟﺬﻱ ﺍﻧﻘﺴﻤﺖ ﻓﻴﻪ ﻓﻠﺬﻟﻚ ﺍﻧﻘﺴﻢ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺟﺰﺃﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ ﳝﻴﻨﺎﹰ‪،‬‬
‫ﻭﺍﻵﺧﺮ ﴰﺎ ﹰﻻ ﳘﺎ ﻻ ﳏﺎﻟﺔ ﻣﺘﺴﺎﻭﻳﺎﻥ ﰲ ﲨﻴﻊ ﺍﻷﻗﻄﺎﺭ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻘﺴﻤﺔ ﺇﳕﺎ ﻛﺎﻧﺖ ﻟﻴﻘﻮﻡ ﺃﺣﺪ ﺍﳉﺰﺃﻳﻦ ﺑﺎﻷﻓﻌﺎﻝ‬
‫ﺍﻟﻮﺍﺟﺒﺔ ﰲ ﺍﳊﻴﺎﺓ ﻋﻨﺪ ﻓﺴﺎﺩ ﺍﳉﺰﺀ ﺍﻵﺧﺮ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﺍﳉﺰﺃﻳﻦ ﻣﺴﺎﻭﻳﹰﺎ ﻟﻶﺧﺮ ﰲ ﲨﻴﻊ ﺍﻷﻗﻄﺎﺭ ﺣﱴ‬
‫ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﻣﺜﻞ ﺍﻵﺧﺮ ﺣﱴ ﺗﻜﻮﻥ ﲨﻴﻊ ﺃﻓﻌﺎﻟﻪ ﻣﺜﻞ ﲨﻴﻊ ﺃﻓﻌﺎﻝ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻧﻘﺴﺎﻡ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺟﺰﺃﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ ﻣﻘﺪﻡ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﺆﺧﺮ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍﻥ ﺍﳉﺰﺁﻥ ﻣﺘﺴﺎﻭﻳﲔ ﰲ ﺍﻟﻄﻮﻝ ﺇﺫ‬
 ‫ﻟﻴﺲ ﺃﺣﺪﳘﺎ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﻃﻮﻝ ﻣﻦ ﺍﻵﺧﺮ ﺃﻭﱃ ﻣﻦ ﺍﻟﻌﻜﺲ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺍﻟﻌﺮﺽ ﻭﺍﻟﺴﻤﻚ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻧﺎ ﳐﺘﻠﻔﲔ ﺟﺪﺍﹰ‪،‬‬
‫ﻷﻥ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﺃﻛﺜﺮ ﻋﺮﺿﹰﺎ ﻭﲰﻜﹰﺎ ﻣﻦ ﻣﺆﺧﺮﻩ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺍﳉﺰﺀ ﺍﳌﺆﺧﺮ ﻣﻦ ﻫﺬﻳﻦ ﺃﺩﻕ ﻣﻦ ﺍﳉﺰﺀ ﺍﳌﻘﺪﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﳜﺺ ﺍﻟﺒﻄﻮﻥ ﳑﺎ ﻳﻨﻘﺴﻢ ﺍﻟﺪﻣﺎﻍ ﺇﻟﻴﻪ ﻓﺈﻬﻧﺎ ﳚﺐ ﻓﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺎﺩﻳﺮﻫﺎ ﳐﺘﻠﻔﺔ ﲝﺴﺐ ﺍﻷﻏﺮﺍﺽ‬
‫ﻼ ﻟﻠﺼﻮﺭ ﺍﶈﺴﻮﺳﺔ ﺑﺎﳊﻮﺍﺱ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﶈﺴﻮﺳﺔ ﺑﺎﻟﺒﺼﺮ ﻣﻨﻬﺎ ﻫﻲ ﻻ ﳏﺎﻟﺔ‬ ‫ﺍﳌﻘﺼﻮﺩﺓ ﻣﻨﻬﺎ‪ .‬ﻓﺎﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﳌﺎ ﻛﺎﻥ ﳏ ﹰ‬
‫ﻣﺜﻞ ﺍﶈﺴﻮﺳﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﳌﺜﻞ ﺇﳕﺎ ﻳﺘﺼﻮﺭ ﻓﻴﻤﺎ ﻟﻪ ﻣﺴﺎﺣﺔ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻋﻈﻴﻤﹰﺎ ﺟﺪﹰﺍ ﺣﱴ‬
‫ﻼ ﳌﻌﺎﱐ ﺍﻟﺼﻮﺭ ﺍﶈﺴﻮﺳﺔ ﻭﺗﻠﻚ ﺍﳌﻌﺎﱐ‬ ‫ﳝﻜﻦ ﺃﻥ ﻳﺘﺴﻊ ﳌﺜﻞ ﻛﺜﺮﺓ ﺍﻷﻣﻮﺭ ﺍﳋﺎﺭﺟﺔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻓﺈﻧﻪ ﳌﺎ ﻛﺎﻥ ﳏ ﹰ‬
‫ﻫﻲ ﻻ ﳏﺎﻟﺔ ﳑﺎ ﻻ ﻣﺴﺎﺣﺔ ﳍﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﻳﻀﺮ ﻓﻴﻬﺎ ﺻﻐﺮ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﻻ ﳛﺘﺎﺝ ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ ﺇﱃ ﳏﻞ ﻛﺒﲑ‪ ،‬ﻓﻠﺬﻟﻚ ﺟﻌﻞ‬
‫ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻣﻦ ﺑﻄﻮﻥ ﺍﻟﺪﻣﺎﻍ ﺻﻐﲑﹰﺍ ﺟﺪﹰﺍ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﺑﻞ ﻫﻮ ﺃﺻﻐﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺟﺰﺃﻳﻪ‬
‫ﺍﻟﻠﺬﻳﻦ ﺃﺣﺪﳘﺎ ﰲ ﺍﻟﻴﻤﲔ ﻭﺍﻵﺧﺮ ﰲ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺒﻄﻦ ﺍﻟﻮﺳﻂ ﻓﺈﻧﻪ ﳌﺎ ﻛﺎﻥ ﻛﺎﻟﺪﻫﻠﻴﺰ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﰲ‬
‫ﻣﺆﺧﺮ ﺍﻟﺪﻣﺎﻍ ﻷﻥ ﻳﺸﺮﻑ ﻣﻨﻪ ﻋﻠﻰ ﲨﻴﻊ ﻣﺎ ﰲ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻣﻦ ﺍﻟﺼﻮﺭ ﻋﻠﻰ ﻣﺎ ﺗﻌﺮﻓﻪ ﺑﻌﺪ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﰲ‬
‫ﻣﻘﺪﺍﺭﻩ ﻋﻠﻰ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻣﻨﻪ ﰲ ﺫﻟﻚ‪.‬‬

‫ﻓﻠﺬﻟﻚ ﻫﻮ ﺻﻐﲑ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﺑﻞ ﻫﻮ ﺃﻳﻀﹰﺎ ﺻﻐﲑ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻷﻧﻪ ﻣﺆﺩ ﺇﻟﻴﻪ‪ ،‬ﻓﺎﳌﺆﺩﻱ ﻻ‬
‫ﳏﺎﻟﺔ ﺃﺻﻐﺮ ﻣﻦ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﻫﻮ ﺇﻟﻴﻪ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﺃﻋﻈﻢ ﻛﺜﲑﹰﺍ ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﺒﻄﻨﲔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻠﺬﻟﻚ‬
‫ﺍﻟﻐﺸﺎﺀ ﺍﻟﻘﺎﺳﻢ ﻟﻠﺪﻣﺎﻍ ﺑﻨﺼﻔﲔ‪ ،‬ﻭﻫﻮ ﺍﻵﺧﺬ ﻋﻦ ﳝﲔ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﻳﺴﺎﺭﻩ ﳚﺐ ﻻ ﳏﺎﻟﺔ ﺃﻥ ﻳﻘﻊ ﰲ ﺑﻌﺾ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ‪،‬‬
‫ﻓﻠﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻻ ﳚﻮﺯ ﺃﻥ ﳝﺮ ﰲ ﺃﻋﻠﻰ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺃﺳﻔﻠﻪ ﻋﻠﻰ ﺍﻻﺳﺘﻮﺍﺀ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻳﻔﺼﻞ ﻣﺆﺧﺮ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻋﻦ‬
‫ﻣﻘﺪﻣﻪ ﻭﻛﺎﻧﺖ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﰲ ﻣﻘﺪﻡ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﺇﱃ ﻣﺆﺧﺮﻩ‪ ،‬ﻓﻠﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺇﺫﺍ ﻗﻄﻊ ﺳﻘﻒ‬
‫ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﺍﳓﺮﻑ ﻣﻦ ﺍﻟﺘﺴﻔﻞ ﺇﱃ ﺗﻐﺸﻴﺔ ﺑﺎﻃﻦ ﻫﺬﺍ ﺍﻟﺒﻄﻦ‪ ،‬ﻓﺘﻜﻮﻥ ﻓﺎﺋﺪﺓ ﻏﻮﺹ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﰲ ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻫﻮ‬
‫ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺗﻐﺸﻴﺔ ﺑﺎﻃﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﺧﺘﺺ ﻏﻮﺻﻪ ﲟﻨﺘﺼﻒ ﺃﻋﻠﻰ ﺍﻟﺪﻣﺎﻍ ﻷﻧﻪ ﻻ ﻣﻮﺿﻊ ﺃﻭﱃ ﺑﺬﻟﻚ ﻣﻦ ﺁﺧﺮ ﻓﻴﺠﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻐﻮﺹ ﰲ ﺍﻟﻮﺳﻂ ﻟﻴﻜﻮﻥ ﻗﺴﻤﺘﻪ ﻋﻠﻰ ﺑﺎﻃﻦ ﺍﻟﺪﻣﺎﻍ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻘﺴﻤﺔ ﻋﺎﺩﻟﺔ‪.‬‬
‫ﻼ ﺃﻱ ﻟﻴﻔﺼﻞ ﺍﳉﺰﺀ ﺍﳌﻘﺪﻡ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺍﳉﺰﺀ ﺍﳌﺆﺧﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺇﳕﺎ ﺃﺩﺭﺝ ﺍﳊﺠﺎﺏ ﻓﻴﻪ ﻟﻴﻜﻮﻥ ﻓﺼ ﹰ‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺇﳕﺎ ﻳﺼﺢ ﺇﺫﺍ ﻛﺎﻥ ﺍﻧﻔﺼﺎﻝ ﺍﳉﺰﺀ ﺍﳌﻘﺪﻡ ﻣﻦ ﺍﳉﺰﺀ ﺍﳌﺆﺧﺮ ﻟﻪ ﻓﺎﺋﺪﺓ‪ .‬ﻭﺫﻟﻚ ﳑﺎ ﻻ ﻳﻈﻬﺮ ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﻓﺎﺋﺪﺓ‬
‫ﻼ‪.‬‬
‫ﻟﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻔﺎﺋﺪﺓ ﻫﻲ ﻓﺎﺋﺪﺓ ﺇﺩﺭﺍﺝ ﺍﳊﺠﺎﺏ ﻫﻨﺎﻙ ﻣﻦ ﻏﲑ ﺣﺎﺟﺔ ﺇﱃ ﺗﻮﺳﻂ ﻛﻮﻧﻪ ﻓﺼ ﹰ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﻴﻞ ﻟﻴﻜﻮﻥ ﺍﻟﻠﲔ ﻣﱪﺃ ﻋﻦ ﳑﺎﺳﺔ ﺍﻟﺼﻠﺐ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﻏﺎﻳﺔ ﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻠﲔ ﻏﻨﻤﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺼﻠﺐ ﻣﺘﻮﺳﻄﹰﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺃﻣﺮﺍﻥ‪ :‬ﺃﺣﺪﳘﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻼﻗﻲ‬
‫ﺍﻟﻠﲔ ﻣﻦ ﺍﻟﺼﻠﺐ ﺑﻀﺮﺑﻪ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻻﻧﺘﻘﺎﻝ ﺑﺎﻟﺘﺪﺭﻳﺞ‪ .‬ﻓﺈﻥ ﺫﻟﻚ ﻻ ﳚﺐ ﻷﻥ ﻣﺎ ﻳﻼﻗﻲ ﺃﺣﺪ ﺍﳉﺰﺃﻳﻦ ﺣﻴﻨﺌﺬٍ ﻻ‬
‫ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺎ ﻳﻼﻗﻴﻪ ﺗﻔﺎﻭﺕ ﻛﺜﲑ ﰲ ﺍﻟﻠﲔ ﻭﺍﻟﺼﻼﺑﺔ‪ ،‬ﻓﻼ ﳝﻜﻦ ﳌﻼﻗﺎﺗﻪ ﻟﻪ ﻣﺆﺫﻳﺔ‪ ،‬ﻭﻟﻮ ﻭﺟﺐ ﻫﺬﺍ ﺍﻟﺘﻮﺳﻂ ﻣﻊ‬
‫ﺍﻻﻧﺘﻘﺎﻝ ﻟﻮ ﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﺘﻮﺳﻂ ﺑﲔ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺍﻟﻠﲔ ﻭﺑﲔ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻓﻜﺎﻥ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻏﻮﺹ‬
‫ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺇﻥ ﺗﻮﺳﻂ ﺷﻲﺀ ﺑﲔ ﻟﲔ ﻭﺻﻠﺐ ﺇﳕﺎ ﳚﺐ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﺘﻮﺳﻂ ﻣﺘﻮﺳﻄﹰﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻠﲔ ﺇﺫ ﻟﻮ‬
‫ﻛﺎﻥ ﻣﺴﺎﻭﻳﹰﺎ ﻟﻠﺼﻠﺐ ﰲ ﺍﻟﺼﻼﺑﺔ ﻟﻜﺎﻧﺖ ﻣﻼﻗﺎﺓ ﺍﻟﻠﲔ ﻟﻪ ﻛﻤﻼﻗﺎﺗﻪ ﻟﻠﺼﻠﺐ ﺍﺠﻤﻟﺎﻭﺭ ﻟﻪ ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﺘﻮﺳﻂ‬
‫ﺃﺯﻳﺪ ﺻﻼﺑﺔ ﻣﻦ ﺍﻟﺼﻠﺐ ﺍﳌﻼﻗﻲ؟‪.‬‬
‫ﻓﺈﻥ ﺗﻀﺮﺭ ﺍﻟﻠﲔ ﺣﻴﻨﺌﺬٍ ﻳﻜﻮﻥ ﲟﻼﻗﺎﺓ ﺫﻟﻚ ﺍﳌﺘﻮﺳﻂ ﺃﻛﺜﺮ‪.‬‬
 ‫ﻗﻮﻟﻪ‪ :‬ﻭﳓﻦ ﻧﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺟﺮﻡ ﺍﻟﻐﺸﺎﺀ‪ ،‬ﻭﻟﻮ ﺑﻠﻎ ﰲ ﺍﻟﻠﲔ ﺇﱃ ﺃﻱ ﻏﺎﻳﺔ ﺑﻠﻎ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺒﻠﻎ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﰲ‬
‫ﻼ ﻋﻦ ﺗﻮﺳﻄﻪ‪.‬‬‫ﻼ ﻋﻦ ﻣﺆﺧﺮ ﺍﻟﺪﻣﺎﻍ ﻓﻀ ﹰ‬‫ﻗﻮﺍﻡ ﺍﻟﻨﺨﺎﻉ ﻓﻀ ﹰ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﳍﺬﺍ ﺍﻟﻄﻲ ﻣﻨﺎﻓﻊ ﺃﺧﺮ ﺃﻳﻀﹰﺎ ﳊﻔﻆ ﺍﻷﻭﺭﺩﺓ ﺍﻟﻨﺎﺯﻟﺔ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻳﻀﹰﺎ ﻻ ﻳﺴﺘﻘﻴﻢ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﻭﺭﺩﺓ ﺍﻟﻨﺎﺯﻟﺔ ﺇﱃ‬
‫ﺩﺍﺧﻞ ﺍﻟﻘﺤﻒ ﻫﻲ ﺷﻌﺐ ﻣﻦ ﺍﻟﻮﺩﺍﺝ ﺍﻟﻐﺎﺋﺮ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺸﻌﺐ ﺗﺄﰐ ﺍﻟﻐﺸﺎﺀ ﺍﺠﻤﻟﻠﻞ ﻟﻠﻘﺤﻒ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﻤﺤﺎﻕ ﻭﻳﻐﻮﺹ ﺇﱃ‬
‫ﺩﺍﺧﻞ ﺍﻟﻘﺤﻒ ﰲ ﺍﻟﺪﺭﺯ ﺍﻟﺴﻬﻤﻲ ﻣﺘﻔﺮﻗﺔ ﰲ ﻃﻮﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺪﺭﺯ ﺇﳕﺎ ﻳﻮﺍﺯﻳﻪ ﻣﻦ ﺃﻏﺸﻴﺔ ﺍﻟﺪﻣﺎﻍ ﺍﻟﻐﺸﺎﺀ ﺍﳌﻨﺼﻒ ﻟﻠﺪﻣﺎﻍ‬
‫ﺑﻨﺼﻔﲔ ﳝﻨﺔ ﻭﻳﺴﺮﺓ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻳﺼﻠﺢ ﳊﻔﻆ ﺃﻭ ﺿﺎﻉ ﺗﻠﻚ ﺍﻟﺸﻌﺐ ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﻣﻦ ﻣﻨﺎﻓﻊ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻻ‬
‫ﻣﻦ ﻣﻨﺎﻓﻊ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺬﻱ ﻳﻐﻮﺹ ﰲ ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ ﰲ ﻣﻨﺘﺼﻒ ﻣﺎ ﺑﲔ ﻣﻘﺪﻣﻪ ﻭﻣﺆﺧﺮﻩ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻣﻘﺎﻃﻊ ﻟﻠﺪﺭﺯ‬
‫ﺍﻟﺴﻬﻤﻲ ﻻ ﻋﻠﻰ ﳏﺎﺫﺍﺗﻪ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻓﻈﹰﺎ ﻷﻭﺿﺎﻉ ﻣﺎ ﻳﻨﺰﻝ ﻓﻴﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﻌﺐ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‬

‫ﻫﻴﺌﺔ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﲢﺖ ﺍﻟﺪﻣﺎﻍ‬

‫ﺍﳌﺴﻤﻰ ﺑﺎﻟﱪﻛﺔ ﻭﺍﳌﻌﺼﺮﺓ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﻭﲢﺖ ﺁﺧﺮ ﻫﺬﺍ ﺍﻟﻌﻄﻒ ﻭﺇﱃ ﺧﻠﻔﻪ ﺍﳌﻌﺼﺮﺓ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﱂ ﻳﻠﺤﻘﻬﺎ‬
‫ﺻﻼﺑﺔ ﺍﻟﻌﺼﺮ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺍﳌﻮﺿﻊ ﺍﳌﺴﻤﻰ ﺑﺎﻟﱪﻛﺔ ﳛﺪﺙ ﻣﻦ ﺗﺴﻔﻞ ﻭﺳﻂ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺼﻔﻴﻖ ﺍﻟﺬﻱ ﲢﺖ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻭﻫﻮ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﻓﺈﻥ‬
‫ﻭﺳﻂ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺃﻋﲏ ﻭﺳﻂ ﻣﺎ ﲢﺖ ﺍﻟﺪﻣﺎﻍ ﻣﻨﻪ ﻳﺘﺴﻔﻞ ﻓﻴﺤﺪﺙ ﻣﻦ ﺗﺴﻔﻠﻪ ﲡﻮﻳﻒ‪ ،‬ﺃﻋﲏ ﻭﻫﺪﺓ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻟﻮﻫﺪﺓ ﻣﺴﺘﺪﻳﺮﺓ ﺍﶈﻴﻂ ﻣﺘﺪﺭﺟﺔ ﰲ ﺍﻟﺘﺴﻔﻞ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﻛﺜﺮ ﺗﺴﻔﻠﻬﺎ ﰲ ﻭﺳﻄﻬﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﺴﻤﻰ ﺍﻟﱪﻛﺔ ﻷﻬﻧﺎ ﻋﻠﻰ‬
‫ﻫﻴﺌﺔ ﺍﻟﱪﻛﺔ ﺍﻟﱵ ﺗﺴﻤﻰ ﰲ ﺍﻟﻌﺮﻑ ﺍﻟﻌﺎﻡ‪ :‬ﻃﺸﺘﻴﺔ‪ .‬ﻭﺇﱃ ﻫﺬﻩ ﺍﻟﱪﻛﺔ ﺗﺘﻮﺟﻪ ﺃﻃﺮﺍﻑ ﻛﺜﲑﺓ ﻣﻦ ﺍﻷﻭﺭﺩﺓ ﺍﻟﻨﺎﻓﺬﺓ ﰲ ﺟﺮﻡ‬
‫ﺍﻟﺪﻣﺎﻍ ﻓﻴﺨﺮﺝ ﺍﻟﺪﻡ ﻣﻦ ﻓﻮﻫﺎﻬﺗﺎ ﺇﱃ ﻫﺬﻩ ﺍﻟﱪﻛﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﺴﻤﻰ ﺃﻳﻀﹰﺎ ﺍﳌﻌﺼﺮﺓ‪ .‬ﻷﻥ ﺍﻟﻌﺮﻭﻕ ﻛﺄﻬﻧﺎ ﺗﻨﻌﺼﺮ ﺇﻟﻴﻬﺎ ﺣﱴ‬
‫ﳜﺮﺝ ﻣﻨﻬﺎ ﺍﻟﺪﻡ ﺇﻟﻴﻬﺎ ﻭﻫﺬﻩ ﺍﳌﻌﺼﺮﺓ ﻣﻮﺿﻮﻋﺔ ﲢﺖ ﺁﺧﺮ ﻫﺬﺍ ﺍﻟﻄﻲ‪ ،‬ﺃﻋﲏ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺬﻱ ﺑﻴﻨﺎ ﺃﻧﻪ ﻳﻨﻔﺬ ﰲ ﻭﺳﻂ ﺟﺮﻡ‬
‫ﺍﻟﺪﻣﺎﻍ ﻣﺎ ﺑﲔ ﻣﻘﺪﻣﻪ ﻭﻣﺆﺧﺮﻩ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﺍﳌﻌﺼﺮﺓ ﻣﻊ ﺃﻬﻧﺎ ﲢﺖ ﺁﺧﺮ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻓﺈﻬﻧﺎ ﻣﻮﺿﻮﻋﺔ ﺇﱃ ﺧﻠﻔﻪ ﺃﻱ ﺃﻬﻧﺎ‬
‫ﻼ ﻓﺘﻜﻮﻥ ﻣﻨﺤﺮﻓﺔ ﻋﻦ ﻭﺳﻂ ﺍﻟﺪﻣﺎﻍ ﰲ ﻃﻮﻟﻪ ﺇﱃ ﺧﻠﻔﻪ ﺑﻘﺪﺭ ﻳﺴﲑ‪ ،‬ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﲤﻴﻞ ﺇﱃ ﺧﻠﻔﻪ ﻗﻠﻴ ﹰ‬
‫ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻷﻭﺭﺩﺓ ﺍﻟﻨﺎﻓﺬﺓ ﰲ ﺍﻟﺪﻣﺎﻍ ﻓﺈﻥ ﺃﻛﺜﺮﻫﺎ ﺇﳕﺎ ﻳﻨﻔﺬ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺧﻠﻔﻪ ﻭﺫﻟﻚ ﻣﻦ ﺛﻘﺐ ﻣﻮﺿﻮﻉ ﰲ‬
‫ﺃﻋﻠﻰ ﺍﻟﺪﺭﺯ ﺍﻟﻼﻣﻲ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﰲ ﺗﺸﺮﻳﺢ ﺍﻷﻭﺭﺩﺓ ﻭﺍﻟﻐﺮﺽ ﺑﺬﻟﻚ ﺃﻥ ﻳﺼﻞ ﺍﻟﺪﻡ ﺇﻟﻴﻬﺎ ﺑﺴﺮﻋﺔ ﻗﺒﻞ ﻧﻔﻮﺫ ﺗﻠﻚ‬
‫ﺍﻟﻌﺮﻭﻕ ﺇﱃ ﻗﺮﺏ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻓﻴﺴﺨﻨﻪ ﺑﺄﻛﺜﺮ ﻣﺎ ﻳﻨﺒﻐﻲ‪ ،‬ﻷﻥ ﺍﻟﺪﻡ ﰲ ﺃﻭ ﻝ ﻧﻔﻮﺫ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﻳﻜﻮﻥ ﺑﻌﺪ‬
‫ﺣﺎﺭﹰﺍ ﲟﺎ ﻫﻮ ﺩﻡ ﻭﲟﺎ ﳜﺎﻟﻄﻪ ﻣﻦ ﺍﻟﺼﻔﺮﺍﺀ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻻﺑﺪ ﻣﻦ ﳐﺎﻟﻄﺘﻬﺎ ﻟﻪ‪ ،‬ﻭﺇﻻ ﱂ ﻳﺴﻬﻞ ﺗﺼﻌﺪﻩ ﺇﱃ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻓﻠﺬﻟﻚ‬
‫ﺟﻌﻠﺖ ﻫﺬﻩ ﺍﳌﻌﺼﺮﺓ ﺃﻣﻴﻞ ﻋﻦ ﻭﺳﻂ ﻃﻮﻝ ﺍﻟﺪﻣﺎﻍ ﻟﺘﻐﺬﻳﺔ ﺍﻟﺪﻣﺎﻍ ﰒ ﺇﱃ ﻣﺆﺧﺮﻩ ﻟﻴﺼﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺪﻡ ﺑﺴﺮﻋﺔ ﻓﻴﺘﻌﺪﻝ ﻓﻴﻬﺎ‬
‫ﺣﱴ ﻳﺼﻠﺢ ﺑﻌﺪ ﺫﻟﻚ ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﺇﱃ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﻤﻞ ﻣﺆﺧﺮ ﺍﻟﺪﻣﺎﻍ ﻧﻔﻮﺫ ﺍﻟﺪﻡ ﺍﳊﺎﺭ ﻓﻴﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺘﻀﺮﺭ‬
‫ﻼ ﻭﻫﺬﺍ ﻣﻦ ﲨﻠﺔ ﺍﻷﺳﺒﺎﺏ‬ ‫ﺑﺬﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﳌﺆﺧﺮ ﺃﺷﺪ ﺑﺮﺩﹰﺍ ﻣﻦ ﺍﳌﻘﺪﻡ‪ .‬ﻓﻠﺬﻟﻚ ﺍﻟﺪﻡ ﺍﳊﺎﺭ ﻳﺮﺩﻩ ﺇﱃ ﻗﺮﺏ ﺍﻻﻋﺘﺪﺍﻝ ﻗﻠﻴ ﹰ‬
‫ﺍﻟﱵ ﺃﻭ ﺟﺒﺖ ﻧﻔﻮﺫ ﺃﻛﺜﺮ ﺍﻷﻭﺭﺩﺓ ﻭﺍﻟﺸﺮﺍﻳﲔ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺟﻬﺔ ﻣﺆﺧﺮﻩ‪.‬‬
 ‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﺬﺍ ﺍﻟﻄﻲ ﻳﻨﺘﻔﻊ ﺑﻪ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺒﺘﺎﹰ ﻟﺮﺑﺎﻃﺎﺕ ﺍﳊﺠﺎﺏ ﺍﻟﺼﻔﻴﻖ ﺑﺎﻟﺪﻣﺎﻍ ﰲ ﻣﻮﺍﺯﺍﺗﻪ ﺍﻟﺪﺭﺯ ﻣﻦ ﺍﻟﻘﺤﻒ ﺍﻟﺬﻱ‬
‫ﻳﻠﻴﻪ ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﺍﳊﺠﺎﺏ ﺍﻟﻠﺼﻴﻖ ﺑﺎﻟﺪﻣﺎﻍ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﺃﻥ ﻣﻦ ﲨﻠﺔ ﻣﻨﺎﻓﻊ ﻫﺬﺍ ﺍﻟﻄﻲ ﺃﻋﲏ ﺍﻟﻘﺎﺳﻢ‬
‫ﻟﻠﺪﻣﺎﻍ ﺇﱃ ﺟﺰﺀ ﻣﻘﺪﻡ ﻭﺁﺧﺮ ﻣﺆﺧﺮ ﺃﻧﻪ ﻳﻨﺒﺖ ﻣﻨﻪ ﺃﺟﺰﺍﺀ ﻳﺮﺗﺒﻂ ﺑﻪ ﺍﻟﻐﺸﺎﺀ ﺍﻟﻠﺼﻴﻖ ﺑﺎﻟﺪﻣﺎﻍ‪ ،‬ﺃﻋﲏ ﺍﻷﻡ ﺍﻟﺮﻗﻴﻘﺔ ﺑﺎﻟﺪﺭﺯ‬
‫ﻣﻦ ﺍﻟﻘﺤﻒ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺪﺭﺯ ﺍﻟﺬﻱ ﻳﻠﻲ ﻫﺬﺍ ﺍﻟﻄﻲ ﺃﻱ ﺍﻟﺬﻱ ﳛﺎﺫﻳﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻻ ﺗﺼﺢ‪.‬‬
‫ﻓﺈﻧﻪ ﻻ ﺩﺭﺯ ﰲ ﺍﻟﻘﺤﻒ ﳛﺎﺫﻱ ﻫﺬﺍ ﺍﻟﻄﻲ ﻫﻮ ﰲ ﻭﺳﻂ ﻣﺎ ﺑﲔ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻭﻣﺆﺧﺮﻩ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻭﺳﻂ ﺍﻟﻘﺤﻒ ﺩﺭﺯ ﻣﻦ‬
‫ﳝﲔ ﺍﻟﺮﺃﺱ ﺇﱃ ﻳﺴﺎﺭﻩ ﺣﱴ ﻳﻜﻮﻥ ﳏﺎﺫﻳﹰﺎ ﳍﺬﺍ ﺍﻟﻄﻲ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﻛﺘﺒﻨﺎﻫﺎ ﺃﻭ ﹰﻻ ﻻ ﺗﺼﺢ ﺃﻳﻀﹰﺎ ﳌﺎ ﻗﻠﻨﺎﻩ‪ ،‬ﻭﻷﻥ‬
‫ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ ﺗﺼﻞ ﺑﲔ ﺍﳊﺠﺎﺏ ﺍﻟﺼﻔﻴﻖ ﻭﺍﻟﺪﺭﺯ ﺍﻟﺴﻬﻤﻲ ﺍﳌﻤﺘﺪ ﺑﻄﻮﻝ ﺍﻟﻘﺤﻒ ﺇﳕﺎ ﺗﺘﺼﻞ ﻣﻦ ﺫﻟﻚ ﺍﳊﺠﺎﺏ ﺍﻟﺼﻔﻴﻖ‬
‫ﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﻲ ﻓﺈﻥ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﺑﻌﺪ ﻧﻔﻮﺫﻫﺎ ﰲ ﺫﻟﻚ ﺍﻟﺪﺭﺯ ﺗﻨﺒﺖ ﰲ ﺍﻟﺴﻤﺤﺎﻕ ﻟﺘﻌﻠﻖ ﻬﺑﺎ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﻓ ﻼ ﻳﻘﻊ ﻋﻠﻰ‬
‫ﺍﻟﺪﻣﺎﻍ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﻡ ﺍﻟﺮﻗﻴﻘﺔ ﻓﻼ ﺣﺎﺟﺔ ﻬﺑﺎ ﺇﱃ ﺍﻧﻔﺼﺎﻝ ﺃﺟﺰﺍﺀ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﻘﺤﻒ ﻓﺈﻥ ﺫﻟﻚ ﺗﻠﺰﻣﻪ ﻛﺜﺮﺓ ﺍﻟﺜﻘﻮﺏ ﰲ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﻣﻦ‬
‫ﻏﲑ ﺣﺎﺟﺔ ﺍﻷﻡ ﺍﻟﺮﻗﻴﻘﺔ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﺘﻌﻠﻖ ﺑﺸﻲﺀ ﺣﱴ ﺗﺴﺘﻘﻞ ﻋﻦ ﺍﻟﺪﻣﺎﻍ ﻓﺈﻬﻧﺎ ﺇﳕﺎ ﺗﺘﻢ ﻣﻨﻔﻌﺘﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻼﻗﻴﺔ‬
‫ﻟﻠﺪﻣﺎﻍ ﺣﱴ ﻳﺼﻞ ﺇﻟﻴﻪ ﺍ ﻟﻐﺬﺍﺀ ﻣﻨﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﰲ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻣﻨﺒﺖ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺍﳊﻠﻤﻴﺘﲔ ﺍﻟﻠﺘﲔ ﻳﻜﻮﻥ ﻬﺑﻤﺎ ﻳﻜﻮﻥ ﺍﻟﺸﻢ‪ ،‬ﰲ ﻭﺳﻂ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﻗﺪﺍﻡ‬
‫ﺯﺍﺋﺪﺗﺎﻥ ﺷﺒﻴﻬﺘﺎﻥ ﲝﻠﻤﱵ ﺍﻟﺜﺪﻱ ﻭﳘﺎ ﺍﻵﻟﺔ ﰲ ﺍﻟﺸﻢ ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ ﺑﻌﺪ‪ ،‬ﻭﺟﺮﻣﻬﺎ ﻣﺘﻮﺳﻂ ﰲ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻠﲔ ﺑﲔ ﺍﻟﺪﻣﺎﻍ‬
‫ﻭﺍﻟﻌﺼﺐ ﻓﻬﻤﺎ ﺃﻟﲔ ﻣﻦ ﺍﻟﻌﺼﺐ ﻭﺃﺻﻠﺐ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﻮﺍﻣﻬﻤﺎ ﻗﺮﻳﺐ ﻣﻦ ﻗﻮﺍﻡ ﺍﻟﻨﺨﺎﻉ ﻭﺃﻣﻴﻞ ﻣﻨﻪ ﺇﱃ ﺍﻟﺼﻼﺑﺔ‬
‫ﻼ ﻭﺇﳕﺎ ﺟﻌﻠﺘﺎ ﰲ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻟﺘﻜﻮﻥ ﺭﻃﻮﺑﺘﻪ ﻏﺬﺍﺀ ﳍﻤﺎ ﺑﺎﻟﻨﺪﺍﻭﺓ ﻓﻼ ﻳﻌﺮﺽ ﳍﻤﺎ ﺟﻔﺎﻑ ﻳﺼﻠﻬﻤﺎ ﻭﺇﳕﺎ ﺟﻌﻼ ﰲ‬ ‫ﻗﻠﻴ ﹰ‬
‫ﻭﺳﻂ ﻣﺎ ﺑﲔ ﳝﲔ ﻫﺬﺍ ﺍﳌﻘﺪﻡ ﻭﻳﺴﺎﺭﻩ ﻭﻷﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺃﺭﻃﺐ ﺃﺟﺰﺍﺀ ﺍﳌﻘﺪﻡ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﺁﻟﺔ ﺍﻟﺸﻢ ﺷﺪﻳﺪﺓ‬
‫ﺍﻟﻠﲔ ﻷﻥ ﳏﺴﻮﺳﻬﺎ ﻫﻮ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﲡﺬﺏ ﰲ ﺍﳍﻮﺍﺀ ﺍﳌﺴﺘﻨﺸﻖ ﻭﲨﻴﻊ ﺫﻟﻚ ﺍﻷﺟﻞ ﺿﻌﻔﻪ ﺇﳕﺎ ﻳﻨﻔﻌﻞ ﻋﻨﻪ ﻣﺎ ﻛﺎﻥ ﺷﺪﻳﺪ‬
‫ﺍﻟﻘﺒﻮﻝ ﺟﺪﺍﹰ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﻠﲔ ﺟﺪﹰﺍ ﺣﱴ ﻳﻨﻔﻌﻞ ﻋﻦ ﺍﳌﺆﺛﺮﺍﺕ ﻭﺇﻥ ﺿﻌﻔﺖ ﺟﺪﹰﺍ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻐﺸﺎﺀﻳﻦ ﺍﶈﻴﻄﲔ ﺑﺎﻟﺪﻣﺎﻍ‬

‫ﻭﳘﺎ ﺍﻷﻣّﺎﻥ ﺍﻟﻐﻠﻴﻈﺔ ﻭﺍﻟﺮﻗﻴﻘﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻗﺪ ﺟﻠﻞ ﺍﻟﺪﻣﺎﻍ ﻛﻠﻪ ﺑﻐﺸﺎﺋﲔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﺍﺭﺗﺒﺎﻁ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺜﺨﲔ ﺑﺎﻟﻘﺤﻒ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﺇﻥ ﺍﻟﺪﻣﺎﻍ ﺑﻄﺒﻌﻪ ﺷﺪﻳﺪ ﺍﻟﻠﲔ‪ ،‬ﻭﺍﳉﺮﻡ ﺍﻟﺬﻱ ﳛﻴﻂ ﺑﻪ ﻋﻈﻢ ﻭﺍﻟﻌﻈﻢ ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ﻣﺜﻞ ﺍﻟﻄﺮﺡ‬
‫ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﻳﺘﻮﺭﻡ ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ ﻭﳓﻮ ﺫﻟﻚ ﳛﺘﺎﺝ ﺃﻥ ﻳﻼﻗﻲ ﺍﻟﺪﻣﺎﻍ ﺍﻟﻌﻈﻢ ﺍﶈﻴﻂ ﺑﻪ ﺇﺫ ﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺣﺎﺋﻞ ﳝﻨﻊ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﳌﻼﻗﺎﺓ‪ .‬ﻭﻣﻼﻗﺎﺓ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻠﲔ ﻟﻠﺠﺮﻡ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ‪ ،‬ﻻ ﺷﻚ ﺃﻬﻧﺎ ﻣﺆﳌﺔ ﻣﻀﺮﺓ ﺑﺎﻟﻠﲔ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ‬
‫ﺣﺎﺋﻞ ﳝﻨﻊ ﻣﻦ ﻫﺬﻩ ﺍﳌﻼﻗﺎﺓ‪ .‬ﻭﺫﻟﻚ ﺍﳊﺎﺋﻞ ﳚﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺍﻟﺪﻣﺎﻍ ﻳﺘﻀﺮﺭ ﺟﺪﹰﺍ‪ .‬ﲟﻼﻗﺎﺗﻪ‬
‫ﻭﳚﺐ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﻠﲔ ﲟﻼﻗﺎﺓ ﺍﻟﻌﻈﻢ ﻓﺈﻧﻪ ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺻﻼﺑﺘﻪ ﻣﺘﻮﺳﻄﹰﺎ ﻭﻟﻜﻦ‬
 ‫ﺍﳌﺘﻮﺳﻂ ﺑﲔ ﺷﺪﺓ ﻟﲔ ﺍﻟﺪﻣﺎﻍ ﻭﺷﺪﺓ ﺻﻼﺑﺔ ﺍﻟﻌﻈﻢ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﺻﻠﺐ ﻷﻥ ﺍﻟﺘﻔﺎﻭﺕ ﺑﲔ ﻟﲔ ﺍﻟﺪﻣﺎﻍ ﻭﺻﻼﺑﺔ‬
‫ﻼ‬
‫ﻼ ﺇﱃ ﺍﻟﻠﲔ ﺣﱴ ﻳﻜﻮ ﻣﺎﺋ ﹰ‬‫ﺍﻟﻌﻈﻢ ﻛﺒﲑ ﺟﺪﺍﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻼﻗﻲ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﻫﺬﺍ ﺍﳌﺘﻮﺳﻂ ﻣﺎﺋ ﹰ‬
‫ﻼ ﺇﱃ‬‫ﻟﻠﺪﻣﺎﻍ ﻓﻼ ﻳﺘﻀﺮﺭ ﺑﻪ ﺍﻟﺪﻣﺎﻍ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻼﻗﻲ ﺍﻟﻌﻈﻢ ﺃﻭ ﻳﺘﻮﻗﻊ ﻣﻼﻗﺎﺗﻪ ﰲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ﻣﺎﺋ ﹰ‬
‫ﺍﻟﺼﻼﺑﺔ ﺣﱴ ﻻ ﻳﺘﻀﺮﺭ ﲟﻼﻗﺎﺓ ﺍ ﻟﻘﺤﻒ‪ .‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻠﻲ ﺍﻟﺪﻣﺎﻍ ﳐﺎﻟﻔﹰﺎ ﺟﺪﹰﺍ ﰲ ﻗﻮﺍﻣﻪ ﳌﺎ ﻳﻠﻲ ﺍﻟﻌﻈﻢ‪،‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﻳﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳌﺘﻮﺳﻂ ﺟﺮﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻷﻥ ﺍﳉﺮﻡ ﺍﻟﻮﺍﺣﺪ ﺇﳕﺎ ﳜﺘﻠﻒ ﺳﻄﺤﺎﻩ ﺍﳌﺘﻘﺎﺑﻼﻥ ﺍﺧﺘﻼﻓﹰﺎ‬
‫ﻛﺒﲑﹰﺍ ﰲ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻠﲔ ﺇﺫﺍ ﻛﺎﻥ ﻟﺬﻟﻚ ﺍﳉﺮﻡ ﲰﻚ ﻛﺜﲑ‪ .‬ﺫﻟﻚ ﻳﻠﺰﻣﻪ ﺃﻥ ﳝ ﻸ ﻣﺴﺎﻓﺔ ﻛﺒﲑﺓ ﻣﻦ ﻓﻀﺎﺀ ﺩﺍﺧﻞ ﺍﻟﻘﺤﻒ‬
‫ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺳﻂ ﺟﺮﻣﲔ ﺭﻗﻴﻘﲔ ﻟﻴﻜﻮﻧﺎ ﻏﲑ ﻣﺎﺋﻠﲔ ﻟﻘﺪﺭ ﻛﺜﲑ ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﻀﺎﺀ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻏﺸﺎﺀﻳﻦ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺎ ﻳﻠﻲ ﺍﻟﺪﻣﺎﻍ ﻣﻨﻬﻤﺎ ﻟﻴﻨﺎﹰ ﺟﺪﺍﹰ‪ ،‬ﻭﻣﺎ ﻳﻠﻲ ﺍﻟﻘﺤﻒ ﺇﱃ ﺻﻼﺑﺔ ﻳﻌﺘﺪ ﻬﺑﺎ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ‬
‫ﻳﻠﻲ ﺍﻟﺪﻣﺎﻍ ﺭﻗﻴﻘﹰﺎ ﺟﺪﹰﺍ ﻷﻥ ﺫﻟﻚ ﻳﻜﻔﻲ ﰲ ﺣﺪﻭﺙ ﺻﻼﺑﺔ ﻣﺎ ﻟﻈﺎﻫﺮ ﺍﻟﺪﻣﺎﻍ ﻬﺑﺎ ﳝﻜﻦ ﻣﻼﻗﺎﺗﻪ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﻣﻦ ﻏﲑ ﺇﻳﻼﻡ‬
‫ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻠﻲ ﺍﻟﻘﺤﻒ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻏﻠﻴﻈﹰﺎ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺭﻗﻴﻘﹰﺎ ﺟﺪﹰﺍ ﻟﺘﻬﻴﺄ ﻟﻠﺘﻤﺰﻕ ﲟﺎ ﳛﺪﺙ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﺮﻳﺎﺡ‬
‫ﺃﻭ ﺍﻷﲞﺮﺓ ﻭﳓﻮﳘﺎ ﻷﻥ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻟﻴﺲ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻋﻀﻮ ﻳﻘﻮﻱ ﺑﻪ ﻛﻤﺎ ﻳﻌﺘﻤﺪ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﻋﻠﻰ ﺍﻟﺪﻣﺎﻍ ﻷﻧﻪ‬
‫ﻳﻼﻗﻴﻪ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺪﻣﺎﻍ ﳛﺘﺎﺝ ﺃﻥ ﻳﺘﺼﻞ ﺑﻪ ﻋﺮﻭﻕ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﺿﺎﺭﺑﺔ‪ ،‬ﻭﻏﲑ ﺿﺎﺭﺑﺔ‪ .‬ﻭﺫﻟﻚ ﻷﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ﻷﺟﻞ‬
‫ﻧﻔﺴﻪ ﻟﻼﻏﺘﺬﺍﺀ ﻭﺍﺳﺘﻔﺎﺩﺓ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﳛﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ﻷﺟﻞ ﺗﻮﻟﻴﺪ ﺍﻟﺮﻭﺡ ﺍﻟﻨﻔﺴﺎﱐ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﺼﻞ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺑﻜﺜﺮﺓ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﻟﻮ ﱂ ﺗﻜﻦ ﳐﺎﻟﻄﺔ ﳉﺮﻡ ﺇﱃ ﺍﻟﺼﻼﺑﺔ ﻟﻜﺎﻧﺖ ﺃﻭ ﺿﺎﻋﻬﺎ ﲣﺘﻞ ﺑﺴﺒﺐ ﲢﺮﻳﻚ ﻣﺎ ﳛﺪﺙ ﺣﻮﻝ ﺍﻟﺪﻣﺎﻍ ﻣﻦ‬
‫ﺍﻟﺮﻳﺎﺡ ﻭﺍﻷﲞﺮﺓ‪ ،‬ﻓﻠﺬﻟﻚ ﻻﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﻣﺪﺍﺧﻠﺔ ﳉﺮﻡ ﺇﱃ ﺍﻟﺼﻼﺑﺔ ﳊﻔﻆ ﺃﻭ ﺿﺎﻉ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ‬
‫ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺮﻡ ﻣﻼﻗﻴﹰﺎ ﻟﻠﺪﻣﺎﻍ ﺣﱴ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﻣﻼﻗﻴﺔ ﻟﻠﺪﻣﺎﻍ ﻟﺘﺤﻴﻞ ﻣﺎ ﻓﻴﻬﺎ ﺇﱃ ﺍﻟﺪﻡ ﻭﺍﻟﺮﻭﺡ ﺇﱃ‬
‫ﻣﺸﺎﻬﺑﺔ ﻃﺒﻴﻌﺘﻪ ﻓﻴﻘﺮﺏ ﺑﺬﻟﻚ ﻣﻦ ﺍﻋﺘﺪﺍﻝ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﺪﻡ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﺿﺎﺭﻬﺑﺎ ﻭﻏﲑ ﺿﺎﺭﻬﺑﺎ ﳐﺎﻟﻄﺔ ﳉﺮﻡ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ‬
‫ﺍﳌﻼﻗﻲ ﻟﻠﺪﻣﺎﻍ ﻓﻠﺬﻟﻚ ﲰﻲ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺍﳌﺸﻴﻤﻲ ﻷﺟﻞ ﻣﺸﺎﻬﺑﺘﻪ ﻟﻠﻤﺸﻴﻤﺔ ﺍﻟﱵ ﻟﻠﺠﻨﲔ ﰲ ﺣﻔﻈﻬﺎ ﻷﻭﺿﺎﻉ ﻣﺎ ﻳﺄﺗﻴﻪ ﻣﻦ‬
‫ﺍﻟﻌﺮﻭﻕ‪ ،‬ﻓﻠﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺍﺠﻤﻟﻠﻞ ﻟﻠﺪﻣﺎﻍ ﺍﳌﻼﻗﻲ ﻟﻪ ﳛﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻪ ﻋﺮﻭﻕ ﻛﺜﲑﺓ ﺟﺪﹰﺍ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻐﺸﺎﺀ ﺍﻵﺧﺮ ﺍﻟﻐﻠﻴﻆ ﻓﺈﻧﻪ ﺇﳕﺎ ﳜﺎﻟﻄﻪ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﻣﺎ ﻳﻮﺻﻞ ﺇﻟﻴﻪ ﻏﺬﺍﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺗﻨﻔﺬ ﻓﻴﻪ ﻋﺮﻭﻕ ﺃﺧﺮﻯ ﲣﺪﻣﻪ‬
‫ﺇﱃ ﺍﺠﻤﻟﺮﻯ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻗﻠﻴﻞ ﺍﻟﻌﺮﻭﻕ ﲞﻼﻑ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﻣﻊ ﺃﻥ ﺍﻟﻐﻠﻴﻆ ﺃﺣﻮﺝ ﺇﱃ ﻛﺜﺮﺓ ﺍﻟﻐﺬﺍﺀ ﻣﻦ‬
‫ﺍﻟﺮﻗﻴﻖ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻟﺬﻟﻚ ﻣﺎ ﻳﺪﺍﺧﻞ ﺃﻳﻀﹰﺎ ﺟﻮﻫﺮ ﺍﻟﺪﻣﺎﻍ ﻣﻌﻨﺎﻩ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﻛﺎﳌﺸﻴﻤﺔ ﰲ ﺣﻔﻆ ﺃﻭ ﺿﺎﻉ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ‬
‫ﻣﻨﻬﺎ ﻳﻐﺘﺬﻱ ﺍﻟﺪﻣﺎﻍ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﳍﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻣﺪﺍﺧﻠﺔ ﻛﺒﲑﺓ ﳉﻮﻫﺮ ﺍﻟﺪﻣﺎﻍ ﻟﻴﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻳﻨﺘﻬﻲ ﻋﻨﺪ ﺍﳌﺆﺧﺮ ﻣﻨﻘﻄﻌﹰﺎ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﻳﺪﺧﻞ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﻭﺫﻟﻚ ﻣﻦ ﺍﻟﻄﻲ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﺇﺫﺍ ﺧﺮﻕ‬
‫ﺫﻟﻚ ﺍﻟﻄﻲ ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺑﻄﻮﻧﻪ ﻏﺸﺎﺀ ﺗﻠﻚ ﺍﻟﺒﻄﻮﻥ ﻣﻦ ﺩﺍﺧﻞ ﺇﻻ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻓﺈﻧﻪ ﻟﺼﻼﺑﺘﻪ ﺍﺳﺘﻐﲎ ﻋﻦ ﻫﺬﻩ‬
‫ﺍﻟﺘﻐﺸﻴﺔ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻣﻦ ﻓﻮﺍﺋﺪ ﻫﺬﻩ ﺍﻟﺘﻐﺸﻴﺔ ﺣﻔﻆ ﺃﻭ ﺿﺎﻉ ﺃﺟﺰﺍﺀ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺫﻟﻚ ﻷﺟﻞ ﺇﻓﺮﺍﻁ ﻟﻴﻨﻪ ﻭﻗﺒﻮﻟﻪ ﻟﻺﻧﻌﻮﺍﺝ‬
‫ﻭﺍﻻﻧﺜﻨﺎﺀ ﻭﳓﻮ ﺫﻟﻚ ﺑﺴﺒﺐ ﺇﻓﺮﺍﻁ ﻣﺎ ﳛﺪﺙ ﰲ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻷﲞﺮﺓ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻷﺟﻞ ﻗﻠﺔ ﻟﻴﻨﻪ‬
‫ﻳﺴﺘﻐﲏ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﺬﻟﻚ ﺑﺎﻃﻨﻪ ﳜﻠﻮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‬

‫ﺗﻌﺪﻳﻞ ﺑﻄﻮﻥ ﺍﻟﺪﻣﺎﻍ‬

 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻭﻟﻠﺪﻣﺎﻍ ﰲ ﻃﻮﻟﻪ ﺛﻼﺛﺔ ﺑﻄﻮﻥ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻟﻠﻤﺆﺧﺮ ﻋﻦ ﺍﳌﻘﺪﻡ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺰﺭﺩ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﳌﺎ ﻛﺎﻥ ﺍﻟﺪﻣﺎﻍ ﻣﺒﺪﺃ ﻟﻠﺮﻭﺡ ﺍﻟﻨﻔﺴﺎﱐ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺈﺣﺎﻟﺔ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﺗﺘﺤﻘﻖ ﻣﻨﻬﺎ ﺇﱃ ﺍﳌﺰﺍﺝ ﺍﻟﺬﻱ ﺑﻪ‬
‫ﻳﺘﺤﻘﻖ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﺘﻢ ﰲ ﺯﻣﺎﻥ ﻳﻌﺘﺪ ﺑﻪ‪ ،‬ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺮﻭﺡ ﺍﻟﺬﻱ ﻓﻴﻪ ﻳﺘﻜﻮﻥ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻨﻔﺴﺎﱐ ﻣﻜﺎﻧﹰﺎ‬
‫ﻳﺒﻘﻰ ﻓﻴﻪ ﺯﻣﺎﻧﹰﺎ ﰲ ﻣﺜﻠﻪ ﻳﺼﲑ ﺫﻟﻚ ﺍﻟﺮﻭﺡ ﻧﻔﺴﺎﻧﻴﹰﺎ ﻭﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻫﻮ ﺍﻟﺒﻄﻮﻥ ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺒﻄﻮﻥ ﻛﺜﲑﺓ ﻷﻥ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻳﺘﻜﻮﻥ ﻣﻨﻪ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺍﻟﻨﻔﺴﺎﱐ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﰲ ﻣﻮﺿﻌﻪ ﻫﻮ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻳﺄﰐ ﻣﻦ ﺍﻟﻘﻠﺐ ﻓﻼ ﺑﺪ ﻣﻦ ﻣﻜﺎﻥ‬
‫ﻳﺘﻌﺪﻝ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺣﱴ ﻳﺴﺘﻌﺪ ﻷﻥ ﻳﺼﲑ ﻧﻔﺴﺎﻧﻴﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﺪ ﻟﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻳﻨﻔﺬ ﺇﱃ ﻣﻜﺎﻥ ﺁﺧﺮ ﻓﻴﻜﻤﻞ ﻓﻴﻪ‬
‫ﺍﺳﺘﺤﺎﻟﺘﻪ ﺇﱃ ﺍﻟﺮﻭﺡ ﺍﻟﻨﻔﺴﺎﱐ ﻭﺇﳕﺎ ﻻ ﻳﺒﻘﻰ ﰲ ﻣﻜﺎﻧﻪ ﺇﱃ ﲤﺎﻡ ﻫﺬﻩ ﺍﻻﺳﺘﺤﺎﻟﺔ ﻷﻥ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﳛﺘﺎﺝ ﺃﻭ ﹰﻻ ﺃﻥ ﳜﻠﻮ‬
‫ﺣﱴ ﻳﺼﲑ ﻓﻴﻪ ﺭﻭﺣﹰﺎ ﺁﺧﺮ ﻳﺴﺘﻌﺪ ﺫﻟﻚ ﺍﻻﺳﺘﻌﺪﺍﺩ ﰒ ﻳﺘﺤﺮﻙ ﺇﱃ ﺣﻴﺚ ﺗﻜﻤﻞ ﺍﺳﺘﺤﺎﻟﺘﻪ ﻟﻴﺒﻘﻰ ﻋﻤﻞ ﺍﻟﺪﻣﺎﻍ ﰲ ﺍﻟﺮﻭﺡ‬
‫ﺍﻵﰐ ﻣﻦ ﺍﻟﻘﻠﺐ ﻣﺴﺘﻤﺮﹰﺍ ﻭﻣﻊ ﺫﻟﻚ ﻻ ﳜﻠﻮ ﻋﻦ ﺭﻭﺡ ﻧﻔﺴﺎﱐ ﻭﻟﻮ ﻛﻤﻠﺖ ﺍﺳﺘﺤﺎﻟﺔ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﰲ ﺍﳌﻜﺎﻥ ﺍﻷﻭﻝ ﻟﻜﺎﻥ‬
‫ﺇﳕﺎ ﳝﻜﻦ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﺭﻭﺡ ﺁﺧﺮ ﺑﻌﺪ ﺧﻠﻮﻩ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﳜﻠﻮ ﺇﺫﺍ ﺗﻮﺯﻉ ﺫﻟﻚ ﺍﻟﺮﻭﺡ ﺍﻟﻨﻔﺴﺎﱐ ﻋﻠﻰ‬
‫ﺍﻷﻋﻀﺎﺀ ﻭﺣﻴﻨﺌﺬٍ ﻛﺎﻥ ﺍﻟﺪﻣﺎﻍ ﳜﻠﻮ ﻋﻦ ﺭﻭﺡ ﻧﻔﺴﺎﱐ ﺇﱃ ﺃﻥ ﻳﻜﻤﻞ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺫﻟﻚ ﺍﻟﻮﺍﺭﺩ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻟﻠﺮﻭﺡ ﺍﻟﻨﻔﺴﺎﱐ ﻣﻜﺎﻥ ﻳﺴﺴﺘﻌﺪ ﻓﻴﻪ ﻟﺬﻟﻚ‪ ،‬ﻭﻣﻜﺎﻥ ﻳﺘﻢ ﻓﻴﻪ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺇﱃ ﺫﻟﻚ ﻭﻻ ﺑﺪ ﻣﻦ ﻣﻜﺎﻥ ﺁﺧﺮ ﻣﻨﻪ ﻳﺘﻮﺯﻉ ﺫﻟﻚ‬
‫ﺍﻟﺮﻭﺡ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺪﻣﺎﻍ ﺛﻼﺛﺔ ﺑﻄﻮﻥ‪ :‬ﺑﻄﻦ ﻳﺴﺘﻌﺪ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺍﻵﰐ ﻣﻦ ﺍﻟﻘﻠﺐ ﻷﻥ ﻳﺼﲑ‬
‫ﻧﻔﺴﺎﻧﻴﺎﹰ‪ ،‬ﻭﺑﻄﻦ ﺗﺘﻢ ﻓﻴﻪ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺑﻄﻦ ﻳﺘﻮﺯﻉ ﻣﻨﻪ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻭﻫﻼ ﻛﺎﻥ ﺍﻟﺒﻄﻦ ﺍﻟﺬﻱ ﻳﻜﻤﻞ ﺍﺳﺘﺤﺎﻟﺘﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻮﺯﻉ ﻣﻨﻪ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ ﻗﻠﻨﺎ ﻫﺬﺍ ﻻ ﻳﺼﺢ ﻭﺇﻻ ﻛﺎﻥ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﺍﺳﺘﻌﺪ ﰲ ﺍﻟﺒﻄﻦ ﺍﻷﻭﻝ ﻷﻥ ﻳﺼﲑ ﻧﻔﺴﺎﻧﻴﹰﺎ ﺇﳕﺎ ﻳﺼﻞ ﺇﱃ ﺍﻟﺒﻄﻦ ﺍﻟﺬﻱ ﻳﻜﻤﻞ ﻓﻴﻪ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺑﻌﺪ ﺗﻮﺯﻉ ﻣﺎ ﰲ‬
‫ﺫﻟﻚ ﺍﻟﺒﻄﻦ ﻣﻦ ﺍﻟﺮﻭﺡ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻭﺣﻴﻨﺌﺬٍ ﻛﺎﻥ ﻳﻠﺰﻡ ﺫﻟﻚ ﺧﻠﻮ ﺍﻟﺪﻣﺎﻍ ﻋﻦ ﺭﻭﺡ ﻧﻔﺴﺎﱐ ﻫﺬﻩ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﺮﻭﺡ‬
‫ﺍﳌﺴﺘﻌﺪ ﻟﺘﻤﺎﻡ ﺍﻻﺳﺘﺤﺎﻟﺔ‪ ،‬ﻭﺫﻟﻚ ﻻ ﳏﺎﻟﺔ ﻳﻠﺰﻣﻪ ﺿﺮﺭ ﻋﻈﻴﻢ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻣﺎﻍ ﺛﻼﺛﺔ ﺑﻄﻮﻥ‪ ،‬ﻭﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﻄﻮﻥ ﻓﺈﻧﻪ ﳚﺐ ﺃﻥ ﻳﻘﺴﻢ ﺇﱃ ﺟﺰﺃﻳﻦ ﻟﻴﻘﻮﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻔﻌﻞ ﺫﻟﻚ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﺃﻇﻬﺮ ﻷﻥ ﻫﺬﺍ‬
‫ﺍﻟﺒﻄﻦ ﻟﻜﱪﻩ ﻳﺘﺴﻊ ﻟﻔﺎﺿﻞ ﻏﻠﻴﻆ ﻳﻔﺼﻞ ﺑﲔ ﺟﺰﺃﻳﻪ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﻏﲑﻩ‪ .‬ﻭﺍﳌﺸﻬﻮﺭ ﻫﻮ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﺇﻥ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﻳﻨﻔﺬ ﺃﻭ ﹰﻻ ﺇﱃ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻓﻴﻨﺒﻄﺦ ﻓﻴﻪ ﺃﻱ ﺃﻧﻪ ﻳﺴﺘﺤﻴﻞ ﻓﻴﻪ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﻣﺰﺍﺝ ﺍﻟﺮﻭﺡ ﺍﻟﻨﻔﺴﺎﱐ‬
‫ﺍﺳﺘﺤﺎﻟﺔ ﻣﺎ ﰒ ﻳﻨﻔﺬ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﻟﺒﻄﻦ ﺍﻷﻭﺳﻂ ﻭﻳﺰﺩﺍﺩ ﻓﻴﻪ ﻫﺬﻩ ﺍﻻﺳﺘﺤﺎﻟﺔ ﰒ ﺇﻥ ﻫﺬﻩ ﺍﻻﺳﺘﺤﺎﻟﺔ ﺗﻜﻤﻞ ﰲ ﺍﻟﺒﻄﻦ‬
‫ﺍﳌﺆﺧﺮ ﻭﻫﺬﺍ ﳑﺎ ﻻ ﻳﺼﺢ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺮﻭﺡ ﺍﳊﺴﺎﺱ ﳛﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﺑﻐﺎﻳﺔ ﺍﻻﻋﺘﺪﺍﻝ ﻟﻴﺤﺲ ﺑﻜﻞ ﺍﳓﺮﺍﻑ ﻭﳜﺮﺝ ﻋﻦ‬
‫ﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﺑﻪ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻔﻜﺮ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺇﱃ ﺍﳊﺮﺍﺭﺓ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ‬
‫ﺍﻟﱪﻭﺩﺓ ﺷﺪﻳﺪﺓ ﺍﻹﺿﻌﺎﻑ ﻟﻠﺬﻛﺮ‪ .‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﳌﺸﺎﻳﺦ ﻳﻀﻌﻒ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺍﳊﺎﻓﻈﺔ ﻭﺍﻟﺬﺍﻛﺮﺓ ﻓﻴﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻔﻜﺮ‬
‫ﻳﻀﻌﻒ ﺑﺎﻟﱪﺩ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﳌﺸﺎﻳﺦ ﺍﳍﺮﻣﲔ ﻳﻌﺮﺽ ﳍﻢ ﺍﳋﺮﻑ ﻛﺜﲑﹰﺍ‪ .‬ﻓﻠﺬﻟﻚ ﺍﳊﻖ‪ :‬ﺇﻥ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﻳﺼﻞ ﺃﻭ ﹰﻻ ﺇﱃ‬
‫ﻼ ﰒ ﻳﺰﺩﺍﺩ ﺍﻋﺘﺪﺍ ﹰﻻ ﰲ ﺍﻟﺒﻄﻦ ﺍﻷﻭﺳﻂ‪ ،‬ﻭﻫﻮ ﺃﺷﺪ ﺍﻋﺘﺪﺍ ﹰﻻ ﰒ ﻳﻜﻤﻞ ﻫﺬﺍ ﺍﻻﻋﺘﺪﺍﻝ ﰲ‬ ‫ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻓﻴﻌﺘﺪﻝ ﻓﻴﻪ ﻗﻠﻴ ﹰ‬
‫ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﰲ ﺍﳌﻘﺪﻡ ﺃﺷﺪ ﺍﻋﺘﺪﺍ ﹰﻻ ﻣﻦ ﺍﻟﺬﻱ ﰲ ﺍﻟﺒﻄﻦ ﺍﻷﻭﺳﻂ ﻭﻫﻮ ﺃﺷﺪ ﺍﻋﺘﺪﺍ ﹰﻻ ﻣﻦ‬
‫ﺍﻟﺬﻱ ﰲ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ‪ ،‬ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﺃﻥ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﻳﻨﻔﺬ ﺃﻭ ﹰﻻ ﺇﱃ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﰒ ﻳﻨﻔﺬ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﻟﺒﻄﻨﲔ‬
‫ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻫﻴﺌﺔ ﺍﻟﺘﺸﺮﻳﺢ ﺗﺼﺪﻕ ﺫﻟﻚ‪ ،‬ﻭﺗﻜﺬﺏ ﻗﻮﳍﻢ‪ ،‬ﻓﺈﻥ ﻧﻔﻮﺫ ﺍﻟﺸﺮﺍﻳﲔ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﻘﺤﻒ ﺇﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺒﻄﻦ‬
‫ﺍﳌﻘﺪﻡ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﻳﺴﺘﺒﻄﻦ ﺑﻌﻀﻪ ﻓﻴﻐﺸﻲ ﺑﻄﻮﻥ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺍﻟﻔﺠﻮﺓ ﺍﻟﱵ ﻋﻨﺪ ﺍﻟﻄﺎﻕ‪.‬‬
 ‫ﻗﺪ ﻗﺎﻟﻮﺍ ﺇﻥ ﻋﻨﺪ ﻣﻨﺘﻬﻰ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻣﻮﺿﻌﹰﺎ ﻋﻤﻴﻘﺎﹰ‪ ،‬ﻭﻣﻦ ﻫﻨﺎﻙ ﻳﺒﺘﺪﺉ ﺍﻟﺒﻄﻦ ﺍﻷﻭﺳﻂ‪ ،‬ﻭﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻳﺴﻤﻰ ﳎﻤﻊ‬
‫ﺍﻟﺒﻄﻨﲔ ﺃﻱ ﺃﻧﻪ ﻫﻨﺎﻙ ﳚﺘﻤﻊ ﺍﻟﺒﻄﻨﺎﻥ ﺍﻟﻠﺬﺍﻥ ﻟﻠﺒﻄﻦ ﺍﳌﻘﺪﻡ‪ ،‬ﻭﳘﺎ ﺍﻟﻠﺬﺍﻥ ﺃﺣﺪﳘﺎ ﳝﻨﺔ ﻭﺍﻵﺧﺮ ﻳﺴﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻳﺴﻤﻰ‬
‫ﻓﺠﻮﺓ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻄﺎﻕ ﻓﻘﺪ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﺍﻟﻐﺎﺋﺺ ﰲ ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺴﻤﻪ ﺇﱃ ﺟﺰﺃﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ ﻣﻘﺪﻡ‬
‫ﻭﺍﻵﺧﺮ ﻣﺆﺧﺮ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻋﻨﺪ ﻏﻮﺻﻪ ﰲ ﺍﻟﺪﻣﺎﻍ ﻳﻐﻮﺹ ﻭﳘﺎ ﻃﺎﻗﺎﻥ‪ :‬ﻃﺎﻕ ﻣﻦ ﻗﺪﺍﻡ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﻃﺎﻕ ﻣﻦ ﻣﺆﺧﺮﻩ‪ .‬ﻭﻗﺪ ﻳﺮﺍﺩ‬
‫ﺑﺎﻟﻄﺎﻕ ﺳﻘﻒ ﺍﻟﺒﻄﻦ ﺍﻷﻭﺳﻂ ﻷﻧﻪ ﻛﺎﻟﻘﻌﺪ ﺍﳌﺴﺘﺪﻳﺮ‪ ،‬ﻭﻳﻐﺸﻴﻪ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﻟﺒﺎﻃﻦ ﺍﻟﺪﻣﺎﻍ ﺇﳕﺎ ﻫﻮ ﻗﺮﺏ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪،‬‬
‫ﻭﺫﻟﻚ ﻷﻧﻪ ﻣﺎ ﺑﻌﺪﻩ ﺇﱃ ﺧﻠﻒ ﺗﻐﺸﻴﺔ ﺻﻼﺑﺔ ﻫﺬﻩ ﺍﻟﺘﻐﺸﻴﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻭ ﹰﻻ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﺍﳌﺸﻴﻤﻴﺔ‬

‫ﻣﺎ ﻳﺄﺗﻴﻬﺎ ﻣﻦ ﺍﻟﻌﺮﻭﻕ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺑﲔ ﻫﺬﺍ ﺍﻟﺒﻄﻦ‪ ،‬ﻭﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻣﻦ ﲢﺘﻬﻤﺎ ﻣﻜﺎﻥ ﻫﻮ ﻣﺘﻮﺯﻉ ﺍﻟﻌﺮﻗﲔ ﺍﻟﻌﻈﻴﻤﲔ‬
‫ﺍﻟﺼﺎﻋﺪﻳﻦ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻨﺴﺞ ﻋﻠﻰ ﻣﺜﺎﻝ ﺍﳌﺘﻨﺴﺞ ﰲ ﺍﳌﺸﻴﻤﺔ ﻓﻴﺴﺘﻘﺮ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﻛﻨﺖ ﻋﺮﻓﺖ ﺃﻥ ﲢﺖ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﺃﻧﻪ ﻳﻨﻘﺴﻢ ﺇﱃ ﺟﺰﺃﻳﻦ ﻣﻘﺪﻡ ﻭﻣﺆﺧﺮ ﺇﱃ ﺧﻠﻔﻪ ﻣﻜﺎﻥ ﺿﻴﻖ ﻣﻦ‬
‫ﺗﻘﻌﺮ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﺍﳊﺎﻭﻳﺔ ﻟﻠﺪﻣﺎﻍ ﻣﻦ ﲢﺘﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﳑﻠﻮﺀ ﻣﻦ ﺍﻟﺪﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﺫﻟﻚ ﺃﻥ ﻳﺘﻌﺪﻝ ﺫﻟﻚ ﺍﻟﺪﻡ‬
‫ﺣﱴ ﻳﺼﻠﺢ ﻟﺘﻐﺬﻳﺔ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﺇﺫ ﺍﻟﺪﻡ ﺍﻟﻮﺍﺭﺩ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺣﺎﺭﺍﹰ‪ ،‬ﻭﺍﻷﱂ ﻳﺴﻬﻞ ﺗﺼﻌﺪﻩ ﻓﻠﻮ ﺧﺎﻟﻂ ﺍﻟﺪﻣﺎﻍ‬
‫ﻋﻨﺪ ﺃﻭ ﻝ ﻭﺻﻮﻟﻪ ﻟﺴﺨﻨﻪ ﻭﺃﺧﺮﺟﻪ ﻋﻦ ﺍﳌﺰﺍﺝ ﺍﳌﻮﺍﻓﻖ ﻟﻪ‪ .‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﺒﻘﻰ ﻫﺬﺍ ﺍﻟﺘﻘﻌﲑ ﻗﺒﻞ ﻧﻔﻮﺫﻩ ﻭﳐﺎﻟﻄﺔ‬
‫ﺍﻟﺪﻣﺎﻍ ﻣﺪﺓ ﰲ ﻣﺜﻠﻬﺎ ﻭﻳﻘﺮﺏ ﻣﻦ ﻣﺎﺝ ﺍﻟﺪﻣﺎﻍ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻳﺴﻤﻰ ﺍﻟﱪﻛﺔ‪ ،‬ﻭﻳﺴﻤﻰ ﺍﳌﻌﺼﺮﺓ‪ ،‬ﻭﻗﺪ ﻋﺮﻓﺖ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻭﺇﺫﺍ ﺗﻌﺪﻝ ﻫﺬﺍ ﺍﻟﺪﻡ ﻭﺻﻠﺢ ﻟﺘﻐﺬﻳﺔ‬
‫ﺍﻟﺪﻣﺎﻍ ﻓﻼ ﺑﺪ ﻣﻦ ﺗﺼﻌﺪﻩ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺎﻣﺘﺼﺎﺹ ﺍﻟﻌﺮﻭﻕ ﻟﻪ ﻣﻦ ﻓﻮﻫﺎﻬﺗﺎ‪ .‬ﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﺗﻜﻮﻥ ﺗﻠﻚ‬
‫ﺍﻟﻌﺮﻭﻕ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻟﺘﻤﻜﻨﻬﺎ ﺃﻥ ﲤﺘﺺ ﻛﻞ ﻭﻗﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﻡ ﻣﺎ ﻳﻜﻔﻲ ﻟﺘﻐﺬﻳﺔ ﺍﻟﺪﻣﺎﻍ ﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﻻﻣﺘﺼﺎﺹ ﻋﺴﲑ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﺇﳕﺎ ﻳﺘﻌﺪﻝ ﻭﻳﺸﺎﺑﻪ ﻣﺰﺍﺝ ﺍﻟﺪﻣﺎﻍ ﻣﺸﺎﻬﺑﺔ ﻣﺎ ﺑﺄﻥ ﻳﱪﺩ ﺍﻟﺪﻡ ﺇﺫﺍ ﺑﺮﺩ ﻏﻠﻆ ﻭﺃﻓﻮﺍﻩ ﺍﻟﻌﺮﻭﻕ ﺍﻟﺼﻐﺎﺭ‬
‫ﺿﻴﻘﺔ ﻓﺬﻟﻚ ﺇﳕﺎ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻣﺘﺼﺎﺹ ﻣﺎ ﻳﻜﻔﻲ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﻡ ﰲ ﺯﻣﻦ ﻗﺼﲑ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﻋﻨﺪ‬
‫ﻧﻔﻮﺫﻫﺎ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻛﺜﲑﺓ ﻭﺇﻻ ﻟﺰﻡ ﺫﻟﻚ ﺗﺜﻘﺐ ﺍﻷﻡ ﺍﻟﺮﻗﻴﻘﺔ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻓﻴﻜﺜﺮ ﻓﻴﻬﺎ ﺍﻟﺜﻘﻮﺏ‪،‬‬
‫ﻭﺫﻟﻚ ﻣﻀﻌﻒ ﳉﺮﻣﻬﺎ‪ .‬ﻓﻠﺬﻟﻚ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﺍﳌﺎﺻﺔ ﳍﺬﺍ ﺍﻟﺪﻡ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭ ﹰﻻ ﻛﺜﲑﺓ ﻭﻣﺘﻔﺮﻗﺔ ﺟﺪﹰﺍ ﻟﺘﻼﻗﻲ‬
‫ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﰒ ﺇﺫﺍ ﺻﻌﺪﺕ ﺇﱃ ﻗﺮﺏ ﺍﻟﺪﻣﺎﻍ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﱃ ﻋﺮﻗﲔ ﺃﺣﺪﳘﺎ ﳝﻨﺔ‪،‬‬
‫ﻭﺍﻵﺧﺮ ﻳﺴﺮﺓ‪ ،‬ﻟﺘﻜﻮﻥ ﻗﺴﻤﺔ ﺍﻟﺪﻡ ﻋﻠﻰ ﺟﺎﻧﱯ ﺍﻟﺪﻣﺎﻍ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻌﺪﻝ‪ ،‬ﰒ ﺇﻥ ﻫﺬﻳﻦ ﺍﻟﻌﺮﻗﲔ ﻳﺘﻮﺯﻋﺎﻥ ﺇﱃ ﻋﺮﻭﻕ‬
‫ﻛﺜﲑﺓ ﺗﻨﺒﺚ ﰲ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﰲ ﺍﳌﺸﻴﻤﺔ ﰒ ﻳﺪﺍﺧﻞ ﺟﻮﻫﺮ ﺍﻟﺪﻣﺎﻍ ﻹﻳﺼﺎﻝ ﺍﻟﻐﺬﺍﺀ ﺇﻟﻴﻪ ﻭﺍﻟﺸﻌﺐ ﺍﳌﺎﺻﺔ‬
‫ﻟﻠﺪﻡ ﻫﻲ ﳍﺬﻳﻦ ﺍﻟﻌﺮﻗﲔ ﻛﺎﻷﺻﻮﻝ ﻟﻠﺸﺠﺮﺓ ﻷﻥ ﻣﻨﻬﺎ ﻳﺄﰐ ﳌﺎﺩﺓ ﺇﱃ ﻫﺬﻳﻦ ﺍﻟﻌﺮﻗﲔ‪ ،‬ﻭﻗﺪ ﻣﻠﺊ ﺍﳋﻠﻞ ﺑﻴﻨﻬﻤﺎ ﲜﺴﻢ ﻏﺪﺩﻱ‬
‫ﻼ ﳌﺎ ﰲ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﲜﻮﻫﺮ‬ ‫ﻟﻴﺤﻔﻆ ﺃﻭ ﺿﺎﻉ ﺑﻌﻀﻬﺎ ﻋﻨﺪ ﺑﻌﺾ‪ .‬ﻭﺧﻠﻖ ﺫﻟﻚ ﺍﳉﺮﻡ ﻏﺪﺩﻳﹰﺎ ﻟﻴﻜﻮﻥ ﳏﻴ ﹰ‬
‫ﺍﻟﺪﻣﺎﻍ ﻷﻥ ﺍﻷﺟﺮﺍﻡ ﺍﻟﻐﺪﺩﻳﺔ ﲨﻴﻌﻬﺎ ﻛﺜﲑﺓ ﺍﻟﺮﻃﻮﺑﺔ ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﻣﻦ ﺃﺳﻔﻞ ﻣﻨﻔﺮﺟﺔ‪ ،‬ﻭﻣﻦ ﻓﻮﻕ ﳎﺘﻤﻌﺔ ﺇﱃ‬
‫ﻫﺬﻳﻦ ﺍﻟﻌﺮﻗﲔ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳉﺮﻡ ﺍﻟﻐﺪﺩﻱ ﺻﻨﻮﺑﺮﻱ ﺍﻟﺸﻜﻞ ﻭﻳﻜﻮﻥ ﺭﺃﺳﻪ ﻭﻫﻮ ﺍﻟﺪﻗﻴﻖ ﻣﻨﻪ ﻣﻦ ﻓﻮﻕ‪ .‬ﻭﻗﺎﻋﺪﺗﻪ‬
‫ﻭﻫﻮ ﺍﻟﻐﻠﻴﻆ ﻣﻨﻪ ﺇﱃ ﺃﺳﻔﻞ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺒﻄﻦ ﺍﻷﻭﺳﻂ ﻣﻦ ﺑﻄﻮﻥ ﺍﻟﺪﻣﺎﻍ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﳉﺰﺀ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺍﳌﺸﺘﻤﻞ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﺑﺴﺒﺐ ﺣﺮﻛﺔ ﺷﻲﺀ ﺁﺧﺮ ﺃﺷﺒﻪ ﺑﺈﺟﺎﺑﺔ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﺇﻥ ﻫﺬﺍ ﺍﻷﻭﺳﻂ ﺃﻭ ﻟﻪ ﻋﻨﺪ ﺁﺧﺮ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻭﻫﻮ ﰲ ﻭﺳﻂ ﻋﺮﺽ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺃﻭ ﻟﻪ ﻋﻨﺪ ﻣﻠﺘﻘﻰ ﺑﻄﻦ‬
‫ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﺃﻋﲏ ﺍﻷﳝﻦ ﻭﺍﻟﺒﻄﻦ ﺍﻷﻳﺴﺮ ﻓﻴﻜﻮﻥ ﻃﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺒﻄﻨﲔ ﰲ ﺃﻭ ﻝ ﻓﻀﺎﺀ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﺍﻷﻳﺴﺮ‬
‫ﻓﻠﺬﻟﻚ ﻳﺸﺎﻫﺪ ﻣﻨﻪ ﺍﻟﺼﻮﺭ ﺍﶈﺴﻮﺳﺔ ﺍﳌﻨﻄﺒﻌﺔ ﰲ ﺍﻷﺭﻭﺍﺡ ﺍﻟﱵ ﰲ ﺍﻟﺒﻄﻨﲔ ﺍﳌﻘﺪﻣﲔ ﻭﺁﺧﺮ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﺍﻷﻭﺳﻂ ﻫﻮ ﻋﻨﺪ‬
‫ﺃﻭ ﻝ ﺑﻄﻦ ﺍﳌﺆﺧﺮ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﺘﻤﻜﻦ ﺍﻟﻘﻮﺓ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻣﻔﺘﻮﺣﹰﺎ ﻣﻦ ﻣﺸﺎﻫﺪﺓ ﲨﻴﻊ‬
‫ﺍﻟﺼﻮﺭ ﺍﳌﻨﻄﺒﻌﺔ ﰲ ﺍﻷﺭﻭﺍﺡ ﺍﻟﱵ ﰲ ﺍﻟﺒﻄﻨﲔ ﺍﳌﻘﺪﻣﲔ ﻭﺁﺧﺮ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﺍﻷﻭﺳﻂ ﻭﻋﻨﺪ ﺃﻭ ﻝ ﺍﻟﺒﻄﻦ ﺍﳌﺆﺧﺮ ﻭﺣﻴﻨﺌﺬٍ ﳛﻜﻢ‬
‫ﻋﻠﻰ ﻛﻞ ﺻﻮﺭﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﺼﻮﺭ ﲟﺎ ﻳﻠﻴﻖ ﻬﺑﺎ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﻟﺬﻟﻚ ﲢﻜﻢ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﻣﻦ ﺍﻟﺸﺎﺓ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻟﺬﺋﺐ ﺍﳌﻨﻄﺒﻌﺔ‬
‫ﰲ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﻋﺪﻭ ﻣﻔﺴﺪ ﳍﺎ‪ ،‬ﻭﻋﻠﻰ ﺻﻮﺭﺓ ﻣﺘﻌﻬﺪﻫﺎ ﺑﺎﻟﻌﻠﻒ ﺃﻧﻪ ﺻﺪﻳﻖ ﳍﺎ ﻓﻼ ﺗﻨﻔﺮ ﻋﻨﻪ ﻧﻔﻮﺭﻫﺎ ﻣﻦ‬
‫ﺍﻟﺬﺋﺐ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺘﻮﺣﹰﺎ ﺩﺍﺋﻤﺎﹰ ﻭﺇﻻ ﻛﺎﻧﺖ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﰲ ﻣﺆﺧﺮ ﺍﻟﺪﻣﺎﻍ ﻳﻨﺘﻘﻞ ﺑﻌﻀﻬﺎ ﺇﱃ‬
‫ﻣﻘﺪﻣﻪ ﻭﺍﻟﱵ ﰲ ﻣﻘﺪﻣﻪ ﻓﻴﻨﺘﻘﻞ ﺇﱃ ﺇﱃ ﻣﺆﺧﺮﻩ‪ ،‬ﻓﻴﺸﻮﺵ ﺍﻷﺭﻭﺍﺡ ﻭﻳﻔﺴﺪ ﺍﻟﺬﻫﻦ‪ .‬ﻭﲣﺘﻠﻂ ﺗﻠﻚ ﺍﻟﺼﻮﺭ ﺍﶈﺴﻮﺳﺔ ﺑﻌﻀﻬﺎ‬
‫ﺑﺒﻌﺾ ﻋﻠﻰ ﻏﲑ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻄﺒﻴﻌﻲ ﻓﻴﺤﺪﺙ ﻣﻦ ﺫﻟﻚ ﻛﻤﺎ ﳛﺪﺙ ﻟﻠﻤﱪﲰﲔ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﺩﺍﺋﻤﹰﺎ‬
‫ﻣﺴﺪﻭﺩﹰﺍ ﻭﺇﻻ ﱂ ﳝﻜﻦ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣﻌﺎﱐ ﺗﻠﻚ ﺍﻟﺼﻮﺭ ﺍﶈﺴﻮﺳﺔ ﻷﻬﻧﺎ ﺣﻴﻨﺌﺬٍ ﻻ ﳝﻜﻦ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﰲ ﻣﺆﺧﺮ ﺍﻟﺪﻣﺎﻍ‬
‫ﻣﺸﺎﻫﺪﺓ ﺷﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﰲ ﺣﺎﻝ ﻣﺎ ﻣﻔﺘﻮﺣﹰﺎ ﻭﰲ ﺣﺎﻝ ﺃﺧﺮﻯ ﻣﺴﺪﻭﺩﹰﺍ‪.‬‬

‫ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺎﻟﻄﺒﻊ ﻓﺈﻥ ﺍﻟﻄﺒﻊ ﻻ ﻳﻘﺘﻀﻲ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻘﺘﻀﻲ ﻣﺎ ﻳﻘﺎﺑﻠﻪ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻻﻧﺴﺪﺍﺩ‬
‫ﻭﺍﻻﻧﻔﺘﺎﺡ ﺑﺎﻹﺭﺍﺩﺓ‪ ،‬ﻭﻟﻜﻦ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺑﺎﻟﻘﻮﺓ ﺍﳊﻴﻮﺍﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻻ ﻳﻠﺰﻡ ﰲ ﺃﻓﻌﺎﳍﺎ ﺃﻥ ﻧﻜﻮﻥ‬
‫ﻣﺪﺭﻛﲔ ﳍﺎ ﻭﻻ ﻣﺪﺭﻛﲔ ﻟﻺﺭﺍﺩﺓ ﺍﻟﱵ ﻬﺑﺎ ﺗﻜﻮﻥ ﺃﻓﻌﺎﳍﺎ ﰒ ﻫﺬﺍ ﺍﻻﻧﻔﺘﺎﺡ ﻭﺍﻻﻧﺴﺪﺍﺩ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻧﺎ ﺑﺎﻧﻀﻤﺎﻡ ﺟﺮﻡ‬
‫ﺍﻟﺪﻣﺎﻍ ﺍﻧﻀﻤﺎﻣﹰﺎ ﻳﻠﺰﻣﻪ ﺍﻧﺴﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻭﺑﺎﻧﻔﺮﺍﺝ ﻳﻠﺰﻣﻪ ﺍﻧﻔﺘﺎﺡ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻓﺈﻥ ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ ﻷﺟﻞ ﺇﻓﺮﺍﻁ ﻟﻴﻨﻪ ﻟﻴﺲ‬
‫ﳛﺘﻤﻞ ﺫﻟﻚ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻻﻧﺴﺪﺍﺩ ﲜﺮﻡ ﻳﻜﻮﻥ ﰲ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳉﺮﻡ ﻋﻠﻰ ﺑﻌﺾ ﺃﺣﻮﺍﻟﻪ‬
‫ﻳﻨﻔﺘﺢ ﰲ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻭﻋﻠﻰ ﺑﻌﻀﻬﺎ ﻳﻨﺴﺪ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳉﺮﻡ ﻣﻦ ﺧﺎﺭﺝ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻭﺇﻻ ﻛﺎﻥ ﺳﺪﻩ ﻳﻀﻐﻂ‬
‫ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺃﻥ ﺗﺘﻼﻗﻰ ﺃﺟﺰﺍﺅﻩ ﻭﻓﺘﺤﺔ ﺑﺘﺨﻠﻴﺔ ﺍﳌﻮﺿﻊ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻋﻦ ﺫﻟﻚ ﺍﻟﻀﻐﻂ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ‬
‫ﺍﳉﺮﻡ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﻟﻴﺴﺪ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻭﻓﺘﺤﻪ ﰲ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﻟﺒﻄﻦ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﻣﻮﺿﻊ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻄﻦ‬
‫ﺩﻭﻥ ﺑﺎﻗﻴﻪ ﻷﻥ ﻫﺬﺍ ﺍﳉﺮﻡ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺷﺒﻬﹰﺎ ﲜﻮﻫﺮ ﺍﻟﺪﻣﺎﻍ ﺣﱴ ﻻ ﺗﺆﳌﻪ ﻣﻼﻗﺎﺗﻪ ﻭﻛﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻫﺬﺍ ﺍﳉﺮﻡ ﺷﺪﻳﺪ ﺍﻟﻠﲔ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻣﻮﺿﻮﻋﹰﺎ ﰲ ﻣﻮﺿﻊ ﻣﻦ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻷﻣﻜﻦ ﺃﻥ ﻳﻨﻔﻌﻞ ﻋﻦ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻷﲞﺮﺓ‬
‫ﺍﳊﺎﺩﺛﺘﲔ ﰲ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﻟﻴﺒﻄﻞ ﺑﺬﻟﻚ ﻓﺘﺤﻪ ﺃﻭ ﺳﺪﻩ‪ ،‬ﻭﻟﻜﺎﻧﺖ ﺣﺮﻛﺔ ﺍﻟﺮﻭﺡ ﺃﻳﻀﹰﺎ ﻗﺪ ﺗﻘﻮﻯ ﻋﻠﻰ ﺗﻐﻴﲑﻩ ﻋﻦ ﺍﳊﺎﻟﺔ‬
 ‫ﺍﳌﻨﻔﺘﺤﺔ ﻭﺍﻟﺴﺎﺩﺓ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳉﺮﻡ ﳑﺘﺪﹰﺍ ﰲ ﻃﻮﻝ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻰ ﺫﻟﻚ ﻭﺇﻻ‬
‫ﻛﺎﻥ ﳛﺪﺙ ﺿﻴﻘﹰﺎ ﰲ ﺍﻟﺒﻄﻦ ﺍﻟﺬﻱ ﺗﻘﻊ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﺟﺴﻤﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻓﺈﻥ ﺍﳉﺴﻢ ﺍﻟﻮﺍﺣﺪ‬
‫ﺇﳕﺎ ﳛﺪﺙ ﻟﻪ ﺳﺪﺓ ﺗﺎﺭﺓ‪ ،‬ﻭﺍﻧﻔﺘﺎﺣﺎﹰ ﺃﺧﺮﻯ ﺇﺫﺍ ﻛﺎﻥ ﻳﺘﺠﻤﻊ ﺗﺎﺭﺓ ﻓﻴﻨﻔﺘﺢ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻭﻳﻨﺒﺴﻂ ﺃﺧﺮﻯ ﻓﻴﻨﺴﺪ ﻭﻫﺬﺍ ﻏﲑ‬
‫ﳑﻜﻦ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻓﺈﻥ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﻠﲔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻔﺎﻭﺕ ﺑﲔ ﲡﻤﻌﻬﺎ ﻭﺍﻧﺒﺴﺎﻃﻬﺎ ﻛﺜﲑﹰﺍ ﺟﺪﹰﺍ‪ .‬ﻓﻠﻮ ﻛﺎﻥ‬
‫ﻫﺬﺍ ﺍﳉﺮﻡ ﻭﺍﺣﺪﹰﺍ ﻟﻜﺎﻥ ﻣﺎ ﻳﻨﻔﺘﺢ ﻋﻨﺪ ﲡﻤﻌﻪ ﻳﺴﲑﹰﺍ ﺟﺪﹰﺍ ﻻ ﻳﻔﻲ ﺑﺎﻟﻐﺮﺽ ﻓﻼ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳉﺮﻡ ﻣﻦ ﺃﺟﺴﺎﻡ‬
‫ﻛﺜﲑﺓ ﻭﻳﻜﻮﻥ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﲢﺪﺙ ﻟﻪ ﺣﺎﻟﺔ ﳛﺪﺙ ﻓﻴﻬﺎ ﺗﻘﺎﺭﺏ ﺍﻟﺒﺎﻗﻲ ﺇﱃ ﺍﳌﻼﻗﺎﺓ ﻭﺍﻟﺴﺪ ﻭﺣﺎﻟﺔ ﺃﺧﺮﻯ ﻳﻠﺰﻣﻬﺎ ﺗﺒﺎﻋﺪ‬
‫ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺍﻧﻔﺘﺎﺡ ﺍﺠﻤﻟﺮﻯ‪ .‬ﻭﻫﺬﺍ ﺍﳉﺮﻡ ﺍﻟﺬﻱ ﲣﺘﻠﻒ ﺃﺣﻮﺍﻟﻪ ﺍﻟﱵ ﻳﻠﺰﻣﻬﺎ ﺫﻟﻚ‪ ،‬ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﺪﻭﺙ ﺗﻠﻚ ﺍﻷﺣﻮﺍﻝ‬
‫ﻟﻪ ﺑﺴﻬﻮﻟﺔ ﺣﱴ ﳝﻜﻦ ﺃﻥ ﳛﺪﺙ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻧﻔﺘﺎﺡ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻭﺍﻧﺴﺪﺍﺩﻩ ﺑﺴﺮﻋﺔ ﻭﺳﻬﻮﻟﺔ‪ ،‬ﻭﻫﺬﺍ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻫﺬﺍ ﺍﳉﺮﻡ ﺩﻭﺩﻱ ﺍﻟﺸﻜﻞ ﻣﺆﻟﻔﹰﺎ ﻣﻦ ﺃﺟﺰﺍﺋﻬﺎ ﺃﻥ ﲡﺘﻤﻊ ﻭﺗﺘﺒﺎﻋﺪ ﺑﺴﻬﻮﻟﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺆﻟﻔﹰﺎ ﻣﻦ ﺃﺟﺰﺍﺀ ﻛﺎﻟﺰﻭﺍﺋﺪ‬
‫ﻣﺮﺑﻮﻃﹰﺎ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻭﻳﻜﻮﻥ ﻟﺘﻠﻚ ﺍﻷﺟﺰﺍﺀ ﺃﻥ ﺗﺘﺒﺎﻋﺪ ﺗﺎﺭﺓ ﻭﺗﺘﻘﺎﺭﺏ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﺫﺍ ﺗﻘﺎﺭﺑﺖ ﻗﺼﺮ ﺫﻟﻚ ﺍﳉﺮﻡ ﺟﺪﺍﹰ‪،‬‬
‫ﻭﺇﺫﺍ ﺗﺒﺎﻋﺪﺕ ﻃﺎﻝ‪ ،‬ﻭﻳﻜﻮﻥ ﺇﱃ ﺟﺎﻧﱯ ﻫﺬﺍ ﺍﳉﺮﻡ ﻭﺇﱃ ﺃﺳﻔﻞ ﺟﺴﻤﺎﻥ ﺁﺧﺮﺍﻥ ﻳﺴﻬﻞ ﺗﻘﺎﺭﻬﺑﻤﺎ ﻭﺗﺒﺎﻋﺪﳘﺎ ﻭﻳﻜﻮﻧﺎﻥ‬
‫ﳑﺘﺪﻳﻦ ﰲ ﻃﻮﻝ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻛﺎﳉﺮﻡ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﱃ ﺟﺎﻧﺒﻴﻪ‪ ،‬ﻭﺃﺳﻔﻞ ﻣﻨﻪ ﻭﻳﻜﻮﻥ ﻫﻮ ﻣﺮﺑﻮﻃﹰﺎ ﺇﻟﻴﻬﻤﺎ ﻣﻦ ﺟﺎﻧﺒﻴﻪ ﺭﺑﻄﺔ ﻳﺬﻫﺐ‬
‫ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﻤﺎ ﺩﺍﻣﺖ ﺗﻠﻚ ﺍﻟﺮﺑﻂ ﻛﺬﻟﻚ ﻛﺎﻧﺎﺕ ﻣﺘﺒﺎﻋﺪﻳﻦ ﺃﻱ ﺇﻥ ﺃﺣﺪﳘﺎ ﻳﻜﻮﻥ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻵﺧﺮ ﻓﻴﻜﻮﻥ ﻣﺎ‬
‫ﺑﻴﻨﻬﻤﺎ ﻣﻔﺘﻮﺣﹰﺎ ﻭﺫﻟﻚ ﻫﻮ ﻣﺎ ﲢﺖ ﺍﳉﺮﻡ ﺍﻷﻭﻝ ﻭﺇﻣﺎ ﺇﺫﺍ ﺍﻣﺘﺪ ﰲ ﺫﻟﻚ ﺍﳉﺮﻡ ﺍﻷﻭﻝ ﰲ ﺍﻟﻄﻮﻝ ﺣﱴ ﻟﺰﻡ ﺫﻟﻚ ﺧﺮﻭﺝ‬
‫ﻣﺒﺎﺩﺉ ﺗﻠﻚ ﺍﻷﺭﺑﻄﺔ ﻋﻦ ﳏﺎﺫﺍﺓ ﺍﺗﺼﺎﳍﺎ ﺑﺎﳉﺴﻤﲔ ﺍﻵﺧﺮﻳﻦ ﻭﺫﻟﻚ ﺑﺄﻥ ﺻﺎﺭﺕ ﺗﻠﻚ ﺍﻷﺭﺑﻄﺔ ﰲ ﺍﺗﺼﺎﳍﺎ ﺑﺎﳉﺴﻤﲔ‬
‫ﺍﻵﺧﺮﻳﻦ ﻣﺆﺭﺑﺔ ﻟﺰﻡ ﺫﻟﻚ ﺍﳒﺬﺍﺏ ﺫﻳﻨﻚ ﺍﳉﺴﻤﲔ ﺇﱃ ﺍﻟﺘﻘﺎﺭﺏ ﻓﺴﺪﺍ ﻣﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ﺍﻟﺒﻄﻦ ﺣﻴﻨﺌﺬٍ ﻣﺴﺪﻭﺩﹰﺍ ﻓﺈﺫﺍ‬
‫ﻋﺎﺩ ﺍﳉﺮﻡ ﺍﻷﻭﻝ ﺍﻟﺪﻭﺩﻱ ﺇﱃ ﺍﻟﺘﺠﻤﻊ ﻭﺗﻘﺎﺭﺑﺖ ﺃﺟﺰﺍﺅﻩ ﻟﺰﻡ ﺫﻟﻚ ﻋﻮﺩ ﺗﻠﻚ ﺍﻷﺭﺑﻄﺔ ﰲ ﺍﺗﺼﺎﳍﺎ ﺑﺎﳉﺴﻤﲔ ﺍﻵﺧﺮﻳﻦ ﺇﱃ‬
‫ﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﻴﻤﻜﻦ ﺫﻟﻚ ﺍﳉﺴﻤﲔ ﻣﻦ ﺍﻟﺘﺒﺎﻋﺪ ﺍﻟﺬﻱ ﻫﻮ ﳍﻤﺎ ﺑﺎﻟﻄﺒﻊ ﻓﻌﺎﺩﺍ ﺇﱃ ﻭﺿﻌﻬﻤﺎ ﻣﺘﺒﺎﻋﺪﹰﺍ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ﻭﻟﺰﻡ‬
‫ﺫﻟﻚ ﺍﻧﻔﺘﺎﺡ ﻣﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻨﻔﺘﺢ ﻫﺬﺍ ﺍﻟﺒﻄﻦ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻻ ﻳﺼﺢ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻳﻦ ﺍﳉﺴﻤﲔ ﺇﺫﺍ ﺗﻘﺎﺭﺑﺎ ﳑﺎ ﻋﻦ ﺟﺎﻧﺒﻴﻬﻤﺎ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺇﻣﺎ ﺃﻥ ﺗﻮﺍﻓﻘﻬﻤﺎ‬
‫ﰲ ﺍﻟﺘﻘﺎﺭﺏ ﻓﻴﻜﻮﻥ ﺍﻧﺴﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﺑﺘﻘﺎﺭﺏ ﺃﺟﺰﺍﺋﻪ‪.‬‬

‫ﻭﻗﺪ ﻗﻠﺘﻢ‪ :‬ﺇﻥ ﺫﻟﻚ ﻻ ﳝﻜﻦ ﺃﻭ ﹰﻻ ﺗﻮﺍﻓﻘﻬﻤﺎ ﰲ ﺫﻟﻚ ﻓﻴﺒﻘﻰ ﺑﲔ ﺟﺎﻧﱯ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻭﺫﻳﻨﻚ ﺍﳉﺴﻤﲔ ﻓﺮﺟﺔ ﺑﻘﺪﺭ‬
‫ﲢﺮﻛﻬﻤﺎ ﺇﱃ ﺍﻟﺘﻘﺎﺭﺏ ﻓﺒﻘﻲ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻣﻔﺘﻮﺣﹰﺎ ﻫﻨﺎﻙ‪ ،‬ﻓﻴﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﺩﺍﺋﻤﹰﺎ ﻣﻔﺘﻮﺣﹰﺎ ﻟﻜﻦ ﺗﺎﺭﺓ ﻳﻜﻮﻥ‬
‫ﻫﺬﺍ ﺍﳌﻔﺘﻮﺡ ﻣﻨﻪ ﻣﺎ ﺑﲔ ﺫﻳﻨﻚ ﺍﳉﺴﻤﲔ ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺘﺒﺎﻋﺪﻳﻦ ﻭﺗﺎﺭﺓ ﻣﺎ ﺑﲔ ﺟﻮﺍﻧﺒﻪ ﻭﺟﻮﺍﻧﺐ ﺫﻳﻨﻚ ﺍﳉﺴﻤﲔ‪،‬‬
‫ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺘﻘﺎﺭﺑﲔ ﻭﺣﻴﻨﺌﺬٍ ﻳﻜﻮﻥ ﺍﻧﺴﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﳏﺎﻻﹰ‪ ،‬ﻗﻠﻨﺎ ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻳﻦ ﺍﳉﺴﻤﲔ‬
‫ﻣﻠﺘﺼﻘﺎﻥ ﺑﺎﻟﻐﺸﺎﺀ ﺍﳌﺸﻴﻤﻲ ﺍﳌﻐﺸﻲ ﻟﺪﺍﺧﻞ ﻫﺬﺍ ﺍﻟﺒﻄﻦ‪ ،‬ﻓﺈﺫﺍ ﺗﻘﺎﺭﺑﺎ ﻟﺰﻡ ﺫﻟﻚ ﺍﳒﺬﺍﺏ ﺫﻟﻚ ﺍﻟﻐﺸﺎﺀ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻓﺎﻧﺴﺪ ﻣﺎ‬
‫ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺟﺎﻧﱯ ﺍﻟﺪﻣﺎﻍ ﺑﺬﻟﻚ ﺍﻟﻐﺸﺎﺀ ﻻ ﲜﺮﻡ ﺍﻟﺪﻣﺎﻍ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺑﺄﺭﺑﻄﺔ ﺗﺴﻤﻰ ﻭﺗﺮﺍﺕ‪ ،‬ﻫﺬﻩ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻴﺴﺖ ﺑﺄﺭﺑﻄﺔ ﻭﻻ ﻭﺗﺮﺍﺕ ﺃﻣﺎ ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﺑﺄﺭﺑﻄﺔ ﻓﻸﻬﻧﺎ ﻏﲑ ﻣﺘﺼﻠﺔ ﺑﻌﻈﻢ‪.‬‬
‫ﻭﺃﻬﻧﺎ ﻟﻴﺴﺖ ﺑﻮﺗﺮﺍﺕ ﻓﻸﻬﻧﺎ ﻟﻴﺴﺖ ﻣﺆﻟﻔﺔ ﻣﻦ ﻋﺼﺐ ﻭﺭﺑﺎﻁ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﺴﻤﻰ ﺃﺭﺑﻄﺔ ﺑﺎﻻﺻﻄﻼﺡ ﺍﻟﻌﺎﻡ ﻷﻬﻧﺎ ﺗﺮﺑﻂ ﺷﻴﺌﺎﹰ‬
‫ﺑﺸﻲﺀ ﻭﺗﺴﻤﻰ ﻭﺗﺮﺍﺕ ﻷﻬﻧﺎ ﺗﺸﺒﻪ ﺍﻷﻭﺗﺎﺭ ﰲ ﺃﻬﻧﺎ ﲡﺬﺏ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺘﺼﻠﺔ ﻬﺑﺎ ﻓﺘﺤﺮﻛﻬﺎ ﲢﺮﻳﻜﹰﺎ ﺇﺭﺍﺩﻳﹰﺎ ﻓﺈﻥ ﺍﻧﻔﺘﺎﺡ ﻫﺬﺍ‬
‫ﺍﻟﺒﻄﻦ ﻭﺍﻧﺴﺪﺍﺩﻩ ﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺇﻻ ﺑﺎﻹﺭﺍﺩﺓ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﲤﺪﺩ ﻭﺿﺎﻕ ﻋﺮﺿﻬﺎ ﺿﻐﻄﺖ ﻫﺎﺗﲔ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺇﱃ ﺍﻻﺟﺘﻤﺎﻉ ﻓﻴﺴﻨﺪ ﺍﺠﻤﻟﺮﻯ‪ .‬ﻭﺇﺫﺍ ﺗﻘﻠﺼﺖ ﺇﱃ ﺍﻟﻘﺼﺮ ﻭﺍﺯﺩﺍﺩﺕ‬
‫ﻋﺮﺿﹰﺎ ﺗﺒﺎﻋﺪﺕ ﺇﱃ ﺍﻻﻓﺘﺮﺍﻕ ﻓﺎﻧﻔﺘﺢ ﺍﺠﻤﻟﺮﻯ ﻓﺈﻥ ﺯﻳﺎﺩﺓ ﻋﺮﺽ ﺫﻟﻚ ﺍﳉﺮﻡ ﻳﻠﺰﻣﻬﺎ ﺗﻀﻴﻖ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﻓﻼ ﻳﻜﻮﻥ ﺍﻻﻧﻔﺘﺎﺡ‬
 ‫ﺗﺎﻣﹰﺎ ﻭﻛﺬﻟﻚ ﺿﻴﻖ ﻋﺮﺽ ﺫﻟﻚ ﺍﳉﺮﻡ ﻳﻠﺰﻣﻪ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻧﺴﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﻄﻦ ﺗﺎﻣﹰﺎ ﻭﻛﺬﻟﻚ ﻻ ﻷﻣﺮ ﻳﻀﻄﺮ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﳝﻜﻦ ﺃﻥ ﺗﺘﺒﺎﻋﺪ ﺃﺟﺰﺍﺅﻩ ﻋﻨﺪ ﺍﻟﺘﻤﺪﺩ ﻣﻦ ﻏﲑ ﻧﻘﺼﺎﻥ ﰲ ﺍﻟﺜﺨﻦ ﻭﺫﻟﻚ ﻷﻥ ﻣﻘﺎﺩﻳﺮ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﻻ ﺗﺘﻐﲑ ﰲ‬
‫ﺣﺎﻟﱵ ﺍﻟﺘﻤﺪﺩ ﻭﺍﻟﺘﻘﻠﺺ ﻟﻜﻨﻬﺎ ﺗﺘﻘﺎﺭﺏ ﻋﻨﺪ ﺍﻟﺘﻘﻠﺺ ﻭﺗﺘﺒﺎﻋﺪ ﻋﻨﺪ ﺍﻟﺘﻤﺪﺩ‪ ،‬ﻭﺣﺮﻛﺔ ﺍﳉﺴﻢ ﺍﻟﺪﻭﺩﻱ ﺣﺮﻛﺔ ﺇﺭﺍﺩﻳﺔ ﻛﻤﺎ‬
‫ﺫﻛﺮﻧﺎﻩ ﳌﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻭ ﹰﻻ‪.‬‬
‫ﻭﺃﻣﺎ ﺣﺮﻛﺔ ﺍﳉﺴﻤﲔ ﺍﻵﺧﺮﻳﻦ ﺇﱃ ﺍﻻﻟﺘﻘﺎﺀ‪ ،‬ﻓﺬﻟﻚ ﲟﺎ ﲡﺬﺏ ﺍﻷﻭﺗﺎﺭ ﺍﳌﺘﺼﻠﺔ ﻬﺑﻤﺎ ﻭﺑﺎﳉﺮﻡ ﺍﻟﺪﻭﺩﻱ ﻋﻨﺪ ﲤﺪﺩﻩ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺣﺮﻛﺘﻬﺎ ﺇﱃ ﺍﻻﻧﻔﺮﺍﺝ ﻓﺬﻟﻚ ﲟﻘﺘﻀﻰ ﻃﺒﻴﻌﺘﻬﻤﺎ ﻟﻴﻌﻮﺩﺍ ﺇﱃ ﻭﺿﻌﻴﻬﻤﺎ ﺍﻟﻄﺒﻴﻌﻲ ﳍﻤﺎ ﻭﲜﺬﺏ ﺍﻟﻐﺸﺎﺀ ﺍﳌﻐﺸﻲ ﳍﻤﺎ ﻟﻴﻌﻮﺩ‬
‫ﺇﱃ ﻣﻼﻗﺎﺓ ﺟﺮﻡ ﺍﻟﺪﻣﺎﻍ ﻭﺃﻣﺎ ﺣﻜﻤﺔ ﻫﺬﻩ ﺍﻷﺟﺮﺍﻡ‪ ،‬ﻭﻛﻮﻬﻧﺎ ﻋﻠﻰ ﺍﳍﻴﺌﺔ ﺍﳌﺨﺼﻮﺻﺔ ﻓﺬﻟﻚ ﳑﺎ ﻧﺬﻛﺮﻩ ﰲ ﻛﺘﺎﺑﻨﺎ ﺍﻟﻜﺒﲑ‬
‫ﺍﻟﺬﻱ ﻧﻌﻤﻠﻪ ﰲ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺘﺎﺳﻊ‬

‫ﻓﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ‬

‫ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﻭﻟﺪﻓﻊ ﻓﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬

‫ﺍﻟﺸﺮﺡ ﳛﻴﻂ ﺑﺎﻟﺪﻣﺎﻍ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ ﻭﻫﻲ ﺻﻠﺒﺔ ﻻ ﺗﺴﻤﺢ ﺑﻨﻔﻮﺫ ﺍﻟﻔﻀﻮﻝ ﻣﻦ ﺧﻼﳍﺎ ﺇﻻ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﳝﺮ ﰲ ﺳﻨﻮﻥ‬
‫ﺍﻟﻘﺤﻒ ﻭﻫﺬﻩ ﻻ ﺗﻜﻔﻲ ﻟﺘﺤﻠﻞ ﻓﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ ﺍﻟﻜﺜﲑﺓ ﻭﻟﺬﻟﻚ ﻳﻌﺴﺮ ﲢﻠﻞ ﻣﺎ ﻳﺘﺤﻠﻞ ﻣﻨﻬﺎ ﲞﻼﻑ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﲢﻴﻂ‬
‫ﻼ ﺇﱃ ﺍﻟﻨﻔﻮﺫ ﰲ ﺫﻟﻚ ﺍﶈﻴﻂ ﻓﺘﻜﻮﻥ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﻧﻘﻴﺔ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﻭﻻ‬ ‫ﻬﺑﺎ ﻣﺜﻞ ﺍﻟﻠﺤﻢ ﻭﳓﻮﻩ‪ .‬ﻓﺈﻥ ﻓﻀﻮﳍﺎ ﲡﺪ ﺳﺒﻴ ﹰ‬
‫ﻛﺬﻟﻚ ﺍﻟﺪﻣﺎﻍ ﻭﻣﻊ ﻛﺜﺮﺓ ﻓﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ ﻓﺈﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﻛﺜﺮﺓ ﺑﻘﺎﺋﻪ ﺗﺸﺘﺪ ﻭﺫﻟﻚ ﻷﻥ ﻣﺎ ﳛﺘﺒﺲ ﻓﻴﻪ ﻣﻦ ﻓﻀﻮﻝ ﻣﻊ ﺃﻧﻪ‬
‫ﳛﺪﺙ ﻟﻪ ﺳﻮﺀ ﺍﳌﺰﺍﺝ ﻭﺍﻟﺴﺪﺩ ﰲ ﳎﺎﺭﻳﻪ ﻭﳓﻮﻫﺎ ﻓﺈﻧﻪ ﻳﻜﺪﺭ ﺃﺭﻭﺍﺣﻪ ﻭﻳﻐﻠﻈﻬﺎ‪ ،‬ﻭﻳﻔﺴﺪ ﺃﻣﺰﺟﺘﻬﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺿﻄﺮ ﺇﱃ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻟﻪ ﻃﺮﻕ ﻳﻨﺘﻘﻲ ﻣﻨﻬﺎ ﻓﻀﻮﻟﻪ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻕ ﻣﻨﻬﺎ ﻣﺎ ﻣﻨﻔﻌﺘﻬﺎ ﺗﻨﻘﻴﺔ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﻓﻘﻂ ﻓﺘﻜﻮﻥ ﳐﻠﻮﻗﺔ ﻟﺬﻟﻚ‬
‫ﻓﻘﻂ‪.‬‬
‫ﻭﻫﺬﻩ ﻛﺎﺠﻤﻟﺎﺭﻱ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻲ ﳐﻠﻮﻗﺔ ﻣﻊ ﺫﻟﻚ ﳌﻨﻔﻌﺔ ﺃﺧﺮﻯ ﺇﻣﺎ ﻟﻺﺣﺴﺎﺱ ﺑﺸﻲﺀ ﻛﺎﻟﻌﲔ‪ ،‬ﻭﺇﻬﻧﺎ‬
‫ﺗﻨﺘﻔﻊ ﻬﺑﺎ ﰲ ﺇﺩﺭﺍﻙ ﺍﳌﺒﺼﺮﺍﺕ‪ ،‬ﻭﻳﻨﺘﻔﻊ ﻬﺑﺎ ﺃﻳﻀﹰﺎ ﰲ ﲢﻠﻞ ﺑﻌﺾ ﻓﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ ﻬﺑﺎ ﺑﺎﻟﺪﻣﻮﻉ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﺫﻥ‬
‫ﻳﻨﺘﻔﻊ ﻬﺑﺎ ﰲ ﺇﺩﺭﺍﻙ ﺍﳌﺴﻤﻮﻋﺎﺕ‪ ،‬ﻭﰲ ﺗﻨﻘﻴﺔ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺍﳌﺎﺩﺓ ﺍﳊﺎﺩﺓ ﺍﻟﺼﻔﺮﺍﻭﻳﺔ ﺍﻟﱵ ﺗﻨﺪﻓﻊ ﺇﻟﻴﻬﺎ ﻓﻴﻜﻮﻥ ﻣﻨﻬﺎ ﻭﺳﺦ‬
‫ﺍﻷﺫﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﻧﻒ ﻳﻨﺘﻔﻊ ﺑﻪ ﰲ ﺇﺩﺭﺍﻙ ﺍﻟﺮﺍﺋﺤﺔ ﻭﰲ ﺇﺧﺮﺍﺝ ﺍﻟﻔﻀﻮﻝ ﺍﳌﺨﺎﻃﻴﺔ ﺍﻟﱵ ﺗﺘﻮﻟﺪ ﰲ ﺍﻟﺪﻣﺎﻍ‪.‬‬

‫ﻭﺃﻣﺎ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﳌﻨﻔﻌﺔ ﻟﻴﺴﺖ ﻫﻲ ﺍﻹﺣﺴﺎﺱ ﻟﺸﻲﺀ ﻛﺎﻟﺴﻨﻮﻥ ﺍﻟﱵ ﰲ ﻋﻈﺎﻡ ﺍﻟﻘﺤﻒ ﻓﺈﻥ ﻫﺬﻩ ﻳﻨﺘﻔﻊ ﻬﺑﺎ ﺍﳌﻨﺎﻓﻊ ﺍﻟﱵ‬
‫ﺫﻛﺮﻧﺎﻫﺎ ﻋﻨﺪ ﺗﺸﺮﳛﻨﺎ ﻟﻌﻈﺎﻡ ﺍﻟﻘﺤﻒ ﻭﻳﻨﺘﻔﻊ ﻬﺑﺎ ﻣﻊ ﺫﻟﻚ ﰲ ﲢﻠﻞ ﺍﻟﻔﻀﻮﻝ ﺍﻟﺒﺨﺎﺭﻳﺔ ﺍﻟﱵ ﰲ ﺍﻟﺪﻣﺎﻍ ﻣﻨﻬﺎ ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﻨﺨﺎﻉ ﻓﺈﻧﻪ ﺧﻠﻖ ﳌﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺗﺸﺮﻳﺢ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻣﻦ ﻣﻨﺎﻓﻌﻪ ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻧﻪ ﻳﻨﺘﻔﻊ ﺑﻪ ﰲ ﲢﻠﻞ ﺑﻌﺾ ﻓﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ‬
‫ﻣﻨﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻳﻪ ﺍﳉﺮﺏ ﻳﻜﻮﻥ ﺟﺮﺑﻪ ﰲ ﺍﺳﺎﻓﻞ ﻇﻬﺮﻩ ﻋﻨﺪ ﻋﺠﺰﻩ‪ ،‬ﻭﻃﺮﻑ ﻋﺼﻌﺼﻪ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﻳﻘﺮﺑﻪ‬
‫ﺍﳉﺮﺏ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺍﺩﻩ ﺣﺎﺭﺓ ﺑﻮﺭﻗﻴﺔ ﻓﻴﻜﻮﻥ ﻣﺎ ﻳﺘﺒﺨﺮ ﻣﻨﻬﺎ ﻛﺬﻟﻚ ﻓﻠﺬﻟﻚ ﻳﻜﺜﺮ ﻫﺬﺍ ﺍﻟﺘﺒﺨﺮ ﻣﻨﻬﺎ ﰲ ﺩﻣﺎﻏﻪ‪،‬‬
‫ﻭﻳﻜﺜﺮ ﻣﺎ ﻳﻨﺪﻓﻊ ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻟﻨﺨﺎﻉ ﺇﱃ ﻃﺮﻓﻪ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﺁﺧﺮ ﺍﻟﻌﺼﻌﺺ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻛﺜﲑﹰﺍ ﳑﺎ ﺗﻜﺜﺮ ﻓﻴﻪ ﺍﻟﺴﻮﺩﺍﺀ‬
‫ﻳﻌﺮﺽ ﻟﻪ ﻋﻨﺪ ﻃﺮﻑ ﻋﺼﻌﺼﻪ ﻏﻠﻆ‪ .‬ﻭﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﺑﺎﻗﻲ ﺍﻟﻔﺼﻞ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬
 ‫ﺗﺸﺮﻳﺢ ﺍﻟﻌﲔ‬

‫ﻭﻛﻼﻣﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ‪:‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ‬

‫ﺃﺟﺰﺍﺀ ﺍﻟﻌﲔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍ ﷲ ﻋﻠﻴﻪ ﻓﻨﻘﻮﻝ ﻗﻮﺓ ﺍﻹﺑﺼﺎﺭ ﻭﻣﺎﺩﺓ ﺍﻟﺮﻭﺡ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﺃﻭ ﺳﻄﻬﺎ ﺟﻠﻴﺪﻳﺔ ﻭﻫﻲ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻻ ﺷﻚ ﺃﻥ ﺍﻹﺑﺼﺎﺭ ﺇﻣﺎ ﻳﻜﻮﻥ ﺑﻘﻮﺓ ﺑﺎﺻﺮﺓ ﻭﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺇﳕﺎ ﺗﻘﻮﻡ ﺑﺮﻭﺡ ﲢﻤﻠﻬﺎ ﻭﺗﺴﻤﻰ ﺍﻟﺮﻭﺡ ﺍﻟﺒﺎﺻﺮﺓ‪ .‬ﻭﻫﺬﻩ‬
‫ﺍﻟﻘﻮﺓ ﻭﻫﺬﻩ ﺍﻟﺮﻭﺡ ﳘﺎ ﻣﻦ ﺍﻟﻘﻮﻯ ﻭﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪.‬‬
‫ﻓﻤﺒﺪﺅﳘﺎ ﻻ ﳏﺎﻟﺔ ﺍﻟﺪﻣﺎﻍ ﻭﺇﳕﺎ ﻳﺘﻢ ﺍﻹﺑﺼﺎﺭ ﺑﻨﻔﻮﺫ ﺗﻠﻚ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺍﻟﻌﻴﻨﲔ ﺃﻭ ﻣﺎ ﻳﻘﺮﺏ‬
‫ﻼ ﻻ ﺇﺑﺼﺎﺭﹰﺍ ﻭﺍﻟﻘﻮﻯ ﻭﺍﻷﺭﻭﺍﺡ ﺇﳕﺎ ﻳﻨﻔﺬﺍﻥ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‬ ‫ﻣﻨﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﻟﻮ ﺑﻘﻴﺖ ﰲ ﺍﻟﺪﻣﺎﻍ ﻟﻜﺎﻥ ﺇﺩﺭﺍﻛﻬﺎ ﲣﻴ ﹰ‬
‫ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺑﺘﻮﺳﻂ ﺍﻟﻌﺼﺐ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻟﻠﻌﲔ ﻣﻦ ﻋﺼﺐ ﺗﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﻭﺍﻟﺮﻭﺡ ﺍﳊﺎﻣﻠﺔ ﳍﺎ‪ .‬ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ‬
‫ﺍﻟﻌﲔ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺃﻋﻠﻰ ﻣﻘﺪﻡ ﺍﻟﺒﺪﻥ ﻓﻠﺬﻟﻚ ﺍﻟﻌﺼﺐ ﺍﻟﱵ ﺗﺄﰐ ﻓﻴﻪ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﻭﺍﻟﺮﻭﺡ ﺍﻟﺒﺎﺻﺮ ﻻ ﺑﺪ ﻣﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﻣﻦ ﺃﺯﻭﺍﺝ ﺍﻟﻌﺼﺐ ﺍﻟﺪﻣﺎﻏﻲ ﻷﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻳﺘﺼﻞ ﺑﺎﻟﺪﻣﺎﻍ ﰲ ﻣﻘﺪﻣﻪ‪ ،‬ﻭﻣﻦ ﻭﺭﺍﺋﻪ ﻳﺘﺼﻞ‬
‫ﺑﺎﻷﺯﻭﺍﺝ ﺍﻷﺧﺮ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻳﺴﻤﻰ ﺍﻟﻌﺼﺐ ﺍﻟﻨﻮﺭﻱ ﻷﻥ ﻓﻴﻪ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺑﻪ ﺍﻹﺑﺼﺎﺭ‪.‬‬
‫ﻭﻗﺪ ﻋﺮﻓﺖ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻭﻛﻴﻔﻴﺔ ﻧﻔﻮﺫﻩ‪ ،‬ﺇﱃ ﺍﻟﻌﻴﻨﲔ ﻋﻨﺪ ﻛﻼﻣﻨﺎ ﰲ ﺗﺸﺮﻳﺢ ﺍﻷﻋﺼﺎﺏ‪ ،‬ﻭﻋﺮﻓﺖ ﺃﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻣﻊ ﺃﻧﻪ‬
‫ﻟﻠﺤﺲ ﻓﺈﻥ ﻧﻔﻮﺫﻩ ﺇﱃ ﺍﻟﻌﻴﻨﲔ ﻟﻴﺲ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺑﻞ ﻋﻠﻰ ﺗﻘﺎﻃﻊ ﻳﺴﻤﻰ ﺍﻟﺘﻘﺎﻃﻊ ﺍﻟﺼﻠﻴﱯ ﻭﺇﻥ ﺍﻛﺜﺮ ﺍﳌﻘﺼﻮﺩ ﺑﺬﻟﻚ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﳍﺬﻩ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﻣﻜﺎﻥ ﺗﻘﻒ ﻓﻴﻪ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻌﺼﺒﺘﲔ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺘﺠﻮﻳﻒ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ ﲡﻮﻳﻔﻲ ﻛﻞ ﻓﺮﺩ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﻓﻘﺪ ﻋﺮﻓﺖ ﺃﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﻣﻦ ﺧﻮﺍﺻﻪ ﺃﻧﻪ ﺫﻭ ﲡﻮﻳﻒ ﻇﺎﻫﺮ‪ .‬ﻭﺇﳕﺎ ﺧﺎﻟﻒ ﺑﺬﻟﻚ ﻣﺎ ﰲ ﺍﻷﻋﺼﺎﺏ ﻷﻥ ﺍﻟﻨﺎﻓﺬ ﻣﻦ‬
‫ﺍﻷﻋﺼﺎﺏ ﺍﳌﺪﺭﻛﺔ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﰲ ﺑﺎﻗﻲ ﺍﻷﻋﺼﺎﺏ ﺇﳕﺎ ﻫﻮ ﻫﻴﺌﺔ ﺍﻧﻔﻌﺎﻝ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﻭﺫﻟﻚ ﳑﺎ ﻻ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﳊﺎﻣﻞ ﺫﻟﻚ ﻟﻼﻧﻔﻌﺎﻝ ﻣﺴﺎﺣﺔ ﻳﻌﺘﺪ ﻬﺑﺎ ﻓﻠﺬﻟﻚ ﻳﻜﻔﻲ ﰲ ﻧﻔﻮﺫ ﺍﻟﺮﻭﺡ ﺍﳊﺎﻣﻠﺔ ﻟﺬﻟﻚ ﺍﻻﻧﻔﻌﺎﻝ ﺍﻟﺘﺎﻡ ﺍﻟﺬﻱ ﻻ ﺑﺪ‬
‫ﻣﻨﻬﺎ ﰲ ﺍﻷﻋﺼﺎﺏ ﲞﻼﻑ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻓﺈﻥ ﺍﻟﻨﺎﻓﺬ ﻣﻦ ﺍﻟﻌﻴﻨﲔ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﺇﳕﺎ ﻫﻮ ﺃﺷﺒﺎﺡ ﺍﳌﺮﺋﻴﺎﺕ ﻭﺗﻠﻚ ﺍﻷﺷﺒﺎﺡ ﳛﺘﺎﺝ‬
‫ﺣﺎﻣﻠﻬﺎ ﻻ ﳏﺎﻟﺔ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﻣﺴﺎﺣﺔ ﻳﻌﺘﺪ ﻬﺑﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﳝﻜﻦ ﻧﻔﻮﺫﻩ ﰲ ﻣﺴﺎﻡ ﺍﻷﻋﺼﺎﺏ ﺑﺪﻭﻥ ﻓﺴﺎﺩ ﺗﻠﻚ ﺍﻷﺷﺒﺎﺡ‬
‫ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﺍﻟﻨﻮﺭﻱ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﲡﻮﻳﻒ ﻇﺎﻫﺮ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺍﻟﺒﺼﺮﻱ‪ .‬ﻭﻣﻦ ﲡﻮﻳﻔﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﻓﺮﺩﻳﻪ ﳛﺪﺙ ﲡﻮﻳﻒ ﻭﺍﺣﺪﺩ ﰲ ﻭﺳﻂ ﻣﺴﺎﻓﺔ ﻧﻔﻮﺫﳘﺎ ﺇﱃ ﺍﻟﻌﻴﻨﲔ ﻭﰲ ﺫﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ ﻣﻜﺎﻥ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ‬
‫ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﰲ ﻋﲔ ﻭﺍﺣﺪﺓ ﻟﻜﺎﻥ ﻭﺟﻮﺩ ﺍﻷﺧﺮﻯ ﻋﺒﺜﺎﹰ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﻛﻞ ﻗﻮﺓ ﻋﲔ ﻗﻮﺓ ﺑﺎﺻﺮﺓ ﻟﻜﺎﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﻳﺮﻯ‬
‫ﺑﻜﻞ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻌﻴﻨﲔ ﻓﻜﺎﻥ ﺍﻟﻮﺍﺣﺪ ﻳﺮﻯ ﺍﺛﻨﲔ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺍﻟﺸﻲﺀ ﻳﺴﻤﻊ ﺍﺛﻨﲔ‪ .‬ﻷﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻷﺫﻧﲔ ﻓﻴﻬﺎ ﻗﻮﺓ ﺳﺎﻣﻌﺔ ﻓﺈﻥ‬
‫ﻗﻮﺓ ﺍﻟﺴﻤﻊ ﻟﻮ ﻛﺎﻧﺖ ﻭﺍﺣﺪﺓ ﻭﻣﻮﺿﻮﻋﺔ ﰲ ﺇﺣﺪﻯ ﺍﻷﺫﻧﲔ ﻟﻜﺎﻧﺖ ﺧﻠﻘﺔ ﺍﻷﺫﻥ ﺍﻷﺧﺮﻯ ﻋﺒﺜﺎﹰ‪ .‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﻮﺓ‬
‫ﰲ ﺩﺍﺧﻞ ﲡﻮﻳﻒ ﺍﻟﺪﻣﺎﻍ ﻟﻜﺎﻥ ﺍﻟﺼﻮﺕ ﻳﺘﺨﻴﻞ ﻭﻻ ﻳﺴﻤﻊ ﻛﻤﺎ ﻗﻠﺘﻢ ﰲ ﺍﻹﺑﺼﺎﺭ‪.‬‬
‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺇﻥ ﺍﻷﻣﺮ ﰲ ﺍﻟﺴﻤﻊ ﻟﻴﺲ ﻛﻤﺎ ﰲ ﺍﻹﺑﺼﺎﺭ ﻭﺫﻟﻚ ﺃﻥ ﺇﺩﺭﺍﻙ ﺍﻟﺴﻤﻊ ﻫﻮ ﻣﻦ ﺟﻨﺲ ﺇﺩﺭﺍﻙ ﺍﻟﻠﻤﺲ‪ .‬ﻭﻛﻤﺎ ﺃﻥ‬
‫ﻗﻮﺓ ﺍﻟﻠﻤﺲ ﻣﺘﻜﺜﺮﺓ ﻷﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﰲ ﲨﻴﻊ ﺍﳉﻠﺪ‪ ،‬ﻭﰲ ﺃﻛﺜﺮ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﰲ ﺍﻷﻏﺸﻴﺔ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
 ‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻟﻴﺴﺖ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﻗﻮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻞ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻓﻠﺬﻟﻚ ﻗﻮﺓ ﺍﻟﺴﻤﻊ ﻻ ﲤﺘﻨﻊ ﻋﻠﻴﻬﺎ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺘﻜﺜﺮﺓ ﲞﻼﻑ ﻗﻮﺓ ﺍﻟﺒﺼﺮ‪ .‬ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﺇﻥ ﻗﻮﺓ ﺍﻟﺴﻤﻊ ﻣﻦ ﺟﻨﺲ ﻗﻮﺓ ﺍﻟﻠﻤﺲ ﻷﻥ ﺇﺩﺭﺍﻙ ﻗﻮﺓ ﺍﻟﺴﻤﻊ ﺇﳕﺎ ﻫﻮ‬
‫ﺍﻟﺘﻤﻮﺝ ﺍﳊﺎﺻﻞ ﰲ ﺍﳍﻮﺍﺀ ﺍﻟﺮﺍﻛﺪ ﰲ ﺩﺍﺧﻞ ﺍﻷﺫﻥ ﺍﻟﻨﺎﻓﻊ ﻟﺘﻤﻮﺝ ﺍﳍﻮﺍﺀ ﺍﳊﺎﻣﻞ ﻟﻠﺼﻮﺕ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﻫﺬﺍ ﺍﻟﺘﻤﻮﺝ ﻫﻮ‬
‫ﺑﺎﻧﻔﻌﺎﻝ ﺍﳊﺎﺳﺔ ﻋﻨﻪ‪ ،‬ﻛﻤﺎ ﺗﻨﻔﻌﻞ ﺣﺎﺳﺔ ﺍﻟﻠﻤﺲ ﻋﻦ ﺍﳌﻠﻤﻮﺳﺎﺕ ﺍﳊﺎﺭﺓ ﻭﺍﻟﺒﺎﺭﺩﺓ ﻭﺍﳋﺸﻨﺔ ﻭﳓﻮ ﺫﻟﻚ ﻭﲢﻘﻴﻖ ﺍﻟﻜﻼﻡ ﰲ‬
‫ﻫﺬﺍ ﻭﺑﺴﻄﻪ ﺍﻷﻭﱃ ﺑﻪ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻌﺼﺐ ﺍﻟﻨﻮﺭﻱ ﻫﻮﻻ ﳏﺎﻟﺔ ﻛﺒﺎﻗﻲ ﺍﻷﻋﺼﺎﺏ ﻣﻐﺸﻰ ﺑﻐﺸﺎﺋﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﻣﻦ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻷﻋﻠﻰ ﻣﻨﻬﻤﺎ‪.‬‬
‫ﻭﺍﻵﺧﺮ ﻣﻦ ﺍﻷﻡ ﺍﻟﺮﻗﻴﻘﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻻ ﳏﺎﻟﺔ ﻛﺜﲑ ﺍﻟﻌﺮﻭﻕ ﻛﻤﺎ ﰲ ﺗﻠﻚ ﺍﻷﻡ ﻓﺈﺫﺍ ﺑﻠﻎ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﻣﻊ ﺍﻟﻐﺸﺎﺀﻳﻦ ﺍﳌﻐﺸﻴﲔ‬
‫ﻟﻪ ﺇﱃ ﻋﻈﻢ ﺍﳊﺠﺎﺝ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻓﻴﻪ ﻧﻘﺮﺓ ﺍﻟﻌﲔ ﺍﻧﺒﺴﻂ ﻃﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺫﻟﻚ ﻭﺍﻧﻔﺮﺵ ﺑﻘﺪﺭ ﺳﻌﺔ ﺗﻠﻚ‬
‫ﺍﻟﻨﻘﺮﺓ ﰒ ﺍﻧﻀﻢ ﻃﺮﻓﻪ ﻭﺻﺎﺭ ﻣﻦ ﳎﻤﻮﻉ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺍﳌﻘﻠﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺍﺗﺴﻊ ﻃﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻭﺍﻣﺘﻸ ﻭﺍﻧﺒﺴﻂ ﻭﺍﺗﺴﻊ ﺍﺗﺴﺎﻋﹰﺎ ﳛﻴﻂ ﺑﺎﻟﺮﻃﻮﺑﺎﺕ ﺍﻟﱵ ﰲ ﺍﳊﺪﻗﺔ‪.‬‬
‫ﻳﺮﻳﺪ ﺑﻘﻮﻟﻪ‪ :‬ﻭﺍﻣﺘﻸ ﻭﻏﻠﻆ ﻭﲰﻦ‪ .‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻃﺒﻘﺎﺕ ﺍﻟﻌﲔ ﺃﻛﺜﺮﻫﺎ ﺃﻏﻠﻆ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻐﺸﺎﺀﻳﻦ‬
‫ﺍﻟﻠﺬﻳﻦ ﻋﻠﻰ ﺍﻟﻌﺼﺐ ﺍﻟﻨﻮﺭﻱ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﳛﻴﻂ ﺑﺎﻟﺮﻃﻮﺑﺎﺕ ﺍﳌﺸﻬﻮﺭ ﺃﻥ ﻫﺬﺍ ﺍﻻﺗﺴﺎﻉ ﻳﻘﺪﺭ ﻗﺪﺭ ﺍﻟﺮﻃﻮﺑﺎﺕ ﺍﻟﱵ ﰲ ﺍﳌﻘﻠﺔ ﺣﱴ ﺗﻜﻮﻥ ﺍﻟﻄﺒﻘﺔ ﺍﳊﺎﺩﺛﺔ ﻣﻦ‬
‫ﺟﺮﻡ ﺍﻟﻌﺼﺐ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﺍﺷﺘﻤﺎﻝ ﺍﻟﺸﺒﻜﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺼﺢ ﻓﺈﻥ ﻣﻘﺪﺍﺭ ﺍﻟﺮﻃﻮﺑﺎﺕ ﺃﺻﻐﺮ‬
‫ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳌﻘﻠﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻄﺒﻘﺔ ﻣﻌﻬﺎ ﻛﻤﺎ ﻗﺎﻟﻮﻩ ﻟﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻘﻠﺔ ﺃﺻﻐﺮ ﳑﺎ ﻫﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺻﻐﺮ ﻣﻦ ﻧﻘﺮﺓ ﺍﻟﻌﲔ‪،‬‬
‫ﻓﻠﻢ ﺗﻜﻦ ﺍﳌﻘﻠﺔ ﻣﻠﺘﺼﻘﺔ ﺑﺎﻟﻌﻈﻢ ﺑﻞ ﻣﺴﺮﺑﺔ ﻋﻨﻪ‪ .‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪ .‬ﺑﻞ ﺍﳊﻖ ﺃﻥ ﺍﺗﺴﺎﻉ ﺍﻟﻌﺼﺐ ﻣﻊ ﺍﻷﻏﺸﻴﺔ ﺑﻘﺪﺭ ﻧﻘﺮﺓ‬
‫ﺍﻟﻌﲔ ﻭﺗﺒﻘﻰ ﺍﻟﺮﻃﻮﺑﺎﺕ ﰲ ﺍﻟﻮﺳﻂ ﻣﺎﺋﻠﺔ ﻋﻦ ﺛﻘﺐ ﺍﻟﻌﺼﺐ ﺍﻟﻨﻮﺭﻱ ﺇﱃ ﺟﻬﺔ ﺍﳌﻮﻕ ﺍﻷﻛﱪ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺎﺕ‬
‫ﻣﺎﻟﺌﺔ ﻟﺘﺠﻮﻳﻒ ﺍﻟﻌﺼﺐ ﺍﻟﻨﻮﺭﻱ ﻟﻜﺎﻧﺖ ﺳﺎﺩﺓ ﻟﻪ ﻓﻜﺎﻥ ﳝﻨﻊ ﻧﻔﻮﺫ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﳌﻘﻠﺔ‪ ،‬ﻭﻣﻦ ﺍﳌﻘﻠﺔ ﺇﱃ ﺃﻣﺎﻡ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ‬
‫ﻓﻜﺎﻥ ﺍﻹﺑﺼﺎﺭ ﻳﺘﻌﺬﺭ ﻛﻤﺎ ﻳﺘﻌﺬﺭ ﻟﺴﺪﺓ ﺃﺧﺮﻯ ﺗﻘﻊ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺐ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺍﻟﱵ ﰲ ﺍﳊﺪﻗﺔ‪ .‬ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﺍﻻﺻﻄﻼﺡ ﺃﻥ ﺍﻟﻌﲔ ﻫﻲ ﳎﻤﻮﻋﺔ ﺍﳌﻘﻠﺔ ﻣﻊ ﺍﻷﺟﻔﺎﻥ‪ ،‬ﻭﺃﻥ ﺍﳊﺪﻗﺔ ﻫﻲ ﺍﻟﻮﺿﻊ‬
‫ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺜﻘﺐ ﺍﻟﻌﻴﲏ‪ ،‬ﻭﺃﻥ ﺳﻮﻯ ﺍﻷﺟﻔﺎﻥ ﻣﻦ ﺍﻟﻌﲔ ﻫﻮ ﺍﳌﻘﻠﺔ‪ .‬ﻭﻫﺎ ﻫﻨﺎ ﻳﺮﻳﺪ ﺑﺎﳊﺪﻗﺔ ﺍﳌﻘﻠﺔ ﻭﻟﻪ ﺃﻥ ﻳﺼﻄﻠﺢ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺒﲔ ﻫﺬﺍ ﺍﻻﺻﻄﻼﺡ ﺃﻭ ﹰﻻ ﻟﻨﻔﻬﻢ ﺍﳌﺮﺍﺩ ﻣﻦ ﻛﻼﻣﻪ ﻭﻻ ﳛﻤﻞ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﺸﻬﻮﺭ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ‬

‫ﺭﻃﻮﺑﺎﺕ ﺍﻟﻌﲔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﱵ ﺃﻭ ﺳﻄﻬﺎ ﺍﳉﻠﻴﺪﻳﺔ ﻭﻫﻲ ﺭﻃﻮﺑﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﰒ ﺇﻥ ﻃﺮﻑ ﺍﻟﻌﺼﺒﺔ ﲢﺘﻮﻱ ﻋﻠﻰ‬
‫ﺍﻟﺰﺟﺎﺟﻴﺔ ﻭﺍﳉﻠﻴﺪﻳﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﻟﻌﲔ ﳚﺐ ﺃﻥ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺭﻃﻮﺑﺎﺕ ﺛﻼﺙ‪ .‬ﺃﻣﺎ ﻋﻨﺪﻫﻢ ﻓﻸﻥ ﺍﻹﺑﺼﺎﺭ ﻋﻠﻰ ﻗﻮﳍﻢ ﺇﳕﺎ ﻳﺘﻢ ﺑﻮﻗﻮﻉ ﺍﻷﺷﺒﺎﺡ‬
‫ﻋﻠﻰ ﺍﳉﻠﻴﺪﻳﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳉﻠﻴﺪﻳﺔ ﻣﺴﺘﻌﺪﺓ ﺟﺪﹰﺍ ﻟﺴﺮﻋﺔ ﺍﻟﺘﺤﻠﻞ ﻓﻼ ﺑﺪ ﻟﻨﺎ ﻣﻦ ﺟﺴﻢ ﳝﺪﻫﺎ ﺑﺎﻟﻐﺬﺍﺀ ﻟﺘﺨﻠﻒ ﺑﺪﻝ ﺍﳌﺘﺤﻠﻞ‬
‫ﻣﻨﻬﺎ ﻓﻼ ﻳﻔﲎ ﺑﺴﺮﻋﺔ‪ ،‬ﻭﺫﻟﻚ ﺍﳉﺴﻢ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺩﻣﹰﺎ ﺑﺎﻗﻴﹰﺎ ﻋﻠﻰ ﻟﻮ ﻧﻪ ﻭﺇﻻ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﺗﻌﺠﺰ ﻋﻦ ﺇﺣﺎﻟﺘﻪ‬
‫ﺑﺴﺮﻋﺔ ﺇﱃ ﻃﺒﻴﻌﺘﻬﺎ ﻓﻜﺎﻧﺖ ﺗﻘﻞ ﺟﺪﹰﺍ ﻗﺒﻞ ﲤﻜﻨﻬﺎ ﻣﻦ ﺇﺣﺎﻟﺔ ﻣﺎ ﻳﻘﻮﻡ ﳍﺎ ﺑﺪﻝ ﺍﳌﺘﺤﻠﻞ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﺴﺘﺤﻴﻞ ﻫﺬﺍ‬
 ‫ﺍﻟﺪﻡ ﺇﱃ ﻣﺸﺎﻬﺑﺘﻬﺎ ﺑﻌﺾ ﺍﻻﺳﺘﺤﺎﻟﺔ ﺣﱴ ﺗﺼﲑ ﻣﻘﺘﺪﺭﺓ ﻋﻠﻰ ﺃﺧﺬ ﺍﻟﻐﺬﺍﺀ ﻣﻨﻪ ﺑﺴﻬﻮﻟﺔ ﻭﻟﻮﻥ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﻣﻊ ﺻﻔﺎﺋﻪ‬
‫ﻭﺑﺮﻳﻘﻪ ﺃﺑﻴﺾ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻳﺼﲑ ﺍﻟﺪﻡ ﺷﺒﻴﻬﹰﺎ ﻬﺑﺎ ﺑﻮﺟﻪ ﻣﺎ ﺇﺫﺍ ﺍﺳﺘﺤﺎﻝ ﻋﻦ ﲪﺮﺗﻪ ﺑﻌﺾ ﺍﻻﺳﺘﺤﺎﻟﺔ ﻓﻠﺬﻟﻚ ﻳﺼﲑ ﻟﻮ ﻧﻪ ﺑﲔ‬
‫ﺍﻟﺒﻴﺎﺽ ﻭﺍﳊﻤﺮﺓ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﻟﻮﻥ ﺍﻟﺰﺟﺎﺝ ﺍﻟﺬﺍﺋﺐ ﻓﻠﺬﻟﻚ ﺍﻟﺪﻡ ﻳﺼﻞ ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﻟﻴﻐﺬﻭﻫﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﺗﺴﻤﻰ ﺑﺎﻟﺮﻃﻮﺑﺔ ﺍﻟﺰﺟﺎﺟﻴﺔ ﰒ ﺇﻥ ﺍﳉﻠﻴﺪﻳﺔ ﺇﺫﺍ ﺃﺑﻌﺪﺕ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺇﺣﺎﻟﺘﻬﺎ ﺇﱃ ﻃﺒﻴﻌﺘﻬﺎ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ‬
‫ﺗﻔﻀﻞ ﻣﻨﻬﺎ ﻓﻀﻠﺔ ﻭﺗﻠﻚ ﺍﻟﻔﻀﻠﺔ ﺗﻜﻮﻥ ﻻ ﳏﺎﻟﺔ ﻗﺪ ﺍﺯﺩﺍﺩﺕ ﺑﺈﺣﺎﻟﺔ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﳍﺎ ﺻﻔﺎ ًﺀ ﻭﺑﻴﺎﺿﹰﺎ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ‬
‫ﻛﺒﻴﺎﺽ ﺍﻟﺒﻴﺾ‪ .‬ﻭﺣﻴﻨﺌﺬٍ ﺗﺪﻓﻊ ﺗﻠﻚ ﺍﳉﻠﻴﺪﻳﺔ ﺗﻠﻚ ﺍﻟﻔﻀﻠﺔ ﺇﱃ ﺃﻣﺎﻣﻬﺎ ﻓﻴﻜﻮﻥ ﻣﻦ ﺫﻟﻚ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺒﻴﻀﻴﺔ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﰲ‬
‫ﺍﻟﻌﲔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺎﺕ ﺍﻟﺜﻼﺙ‪ .‬ﻓﻬﺬﺍ ﻣﺬﻫﺒﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻣﻊ ﺗﻘﺪﻳﺮﻧﺎ ﻟﻪ‪.‬‬

‫ﻭﺃﻣﺎ ﻋﻨﺪﻧﺎ‪ :‬ﻓﺈﻥ ﺃﺷﺒﺎﺡ ﺍﳌﺮﺋﻴﺎﺕ ﻟﻴﺴﺖ ﺗﻘﻊ ﻋﻠﻰ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﻓﺈﻥ ﺍﻟﺸﺒﺢ ﺇﳕﺎ ﻳﻘﻊ ﻋﻠﻰ ﺟﺴﻢ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺍﳉﺴﻢ ﻻ ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺫﻱ ﺍﻟﺸﺒﺢ ﺟﺴﻢ ﻣﻠﻮﻥ ﺑﻞ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳉﺴﻢ ﻣﻜﺸﻮﻓﹰﺎ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﳌﺮﺁﺓ ﺇﺫﺍ ﻏﻄﻴﺖ ﲜﺴﻢ‬
‫ﻣﻠﻮﻥ ﻓﺈﻧﻪ ﻻ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ﺷﺒﺢ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﻣﻐﻄﺎﺓ‪ ،‬ﻭﳏﺠﻮﺑﺔ ﻣﻦ ﻗﺪﺍﻣﻬﺎ ﲜﺴﻢ ﺷﺪﻳﺪ ﺍﻟﺴﻮﺍﺩ‪ ،‬ﻓﻜﺬﻟﻚ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻘﻊ ﻋﻠﻴﻬﺎ ﺷﺒﺢ‬
‫ﺍﳌﺮﺋﻴﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﺍﳉﺴﻢ ﺍﳌﻐﻄﻰ ﻟﻠﺠﻠﻴﺪﻳﺔ ﻫﻮ ﺍﳉﺴﻢ ﺍﻷﺳﻮﺩ ﺍﻟﺬﻱ ﻳﺸﺎﻫﺪ ﺃﻣﺎﻣﻬﺎ ﻭﻟﻮﻻﻩ ﻟﺸﻮﻫﺪﺕ ﻟﻠﻨﺎﻇﺮ ﰲ ﺍﻟﻌﲔ‬
‫ﻓﻜﺎﻧﺖ ﺗﺮﻯ ﻋﻠﻰ ﻟﻮ ﻬﻧﺎ ﺍﻟﺬﻱ ﻫﻮ ﺑﻴﺎﺽ ﻣﻊ ﺻﻔﺎﺭ ﻓﻠﺬﻟﻚ ﺍﻟﺸﺒﺢ ﻋﻨﺪﻧﺎ ﺇﳕﺎ ﻳﻘﻊ ﻋﻠﻰ ﺫﻟﻚ ﺍﳉﺴﻢ ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﺳﻮﺩ‪،‬‬
‫ﻭﺫﻟﻚ ﺍﳉﺴﻢ ﻫﻮ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻳﺘﺄﺩﻯ ﻓﻴﻪ ﺍﻟﺸﺒﺢ ﺇﱃ ﺃﻣﺎﻡ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﺻﺮﺓ ﻭﻳﺴﻤﻰ ﺍﻟﺮﻭﺡ ﺍﳌﺆﺩﻱ ﻓﻠﺬﻟﻚ ﺍﳊﺎﺟﺔ ﻋﻨﺪﻧﺎ‬
‫ﺇﱃ ﺍﻟﺮﻃﻮﺑﺎﺕ ﺍﻟﱵ ﰲ ﺍﻟﻌﲔ ﻟﻴﺲ ﻟﻴﻘﻊ ﺍﻟﺸﺒﺢ ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﻬﺎ ﺑﻞ ﻟﻴﻜﻮﻥ ﺩﺍﺧﻞ ﺍﻟﻌﲔ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ ﺣﱴ ﻳﻜﻮﻥ ﰲ‬
‫ﻣﺰﺍﺟﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻣﺰﺍﺝ ﺍﻟﺪﻣﺎﻍ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﺣﺼﻠﺖ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﱂ ﺗﺘﻐﲑ ﻋﻦ ﻣﺰﺍﺟﻬﺎ ﻭﻫﻲ ﰲ ﺍﻟﺪﻣﺎﻍ ﺑﻞ ﻳﻜﻮﻥ ﻓﻴﻪ ﻛﻤﺎ ﻫﻲ ﰲ ﺍﻟﺪﻣﺎﻍ ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﻭﻗﻊ‬
‫ﻋﻠﻴﻪ ﺷﺒﺢ ﰒ ﺍﻧﺘﻘﻞ ﺫﻟﻚ ﺍﻟﺸﺒﺢ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﺑﻘﻲ ﺫﻟﻚ ﺍﻟﺸﺒﺢ ﻋﻠﻰ ﺣﺎﻟﻪ ﻷﺟﻞ ﺑﻘﺎﺀ ﺍﻟﺮﻭﺡ ﻋﻠﻰ ﺣﺎﻟﺘﻬﺎ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ‬
‫ﻟﻮ ﻋﺮﺽ ﳍﺬﻩ ﺍﻷﺭﻭﺍﺡ ﰲ ﺍﻟﺪﻣﺎﻍ ﺗﻐﲑ ﻋﻦ ﺣﺎﻟﺘﻬﺎ ﻭﻫﻲ ﰲ ﺍﻟﻌﲔ ﻟﻜﺎﻥ ﺍﻟﺸﺒﺢ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻳﻌﺮﺽ ﻟﻪ ﺣﻴﻨﺌﺬٍ ﺗﻐﲑ‪ .‬ﻓﻜﺎﻥ‬
‫ﺍﻟﺸﻲﺀ ﻳﺘﺨﻴﻞ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺭﺋﻲ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺩﺍﺧﻞ ﺍﻟﻌﲔ ﻣﺜﻞ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ ﰲ ﺃﻧﻪ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ‬
‫ﻭﻃﺒﻘﺎﺕ ﺍﻟﻌﲔ ﻛﻠﻬﺎ ﻣﺎﺋﻠﺔ ﺇﱃ ﺍﻟﻴﺒﻮﺳﻴﺔ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺩﺍﺧﻠﻬﺎ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺭﻃﻮﺑﺔ ﻛﺜﲑﺓ‪.‬‬
‫ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﻧﲑﺓ ﺻﺎﻓﻴﺔ ﻓﺈﻥ ﺫﻟﻚ ﺃﻋﻮﻥ ﻋﻠﻰ ﺍﻹﺑﺼﺎﺭ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺩﺍﺧﻞ ﺍﻟﻌﲔ ﻫﺬﻩ‬
‫ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻐﺘﺬﻱ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﺭﺍﺀﻫﺎ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺰﺟﺎﺟﻴﺔ ﻭﻷﻬﻧﺎ ﻻ ﺑﺪﳍﺎ ﻣﻦ ﻓﻀﻠﻪ ﻟﻴﺠﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻗﺪﺍﻣﻬﺎ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺒﻴﻀﻴﺔ ﳌﺎ ﻣﺮ ﺗﻘﺮﻳﺮﻩ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﺪ ﻓﺮﻃﺤﺖ ﻟﻴﻜﻮﻥ ﺍﳌﺘﺸﺒﺢ ﻓﻴﻬﺎ ﺃﻭ ﻓﺮ ﻣﻘﺪﺍﺭﹰﺍ ﺇﻣﺎ ﺃﻥ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﻓﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺘﺪﻳﺮﺓ ﻓﻸﻬﻧﺎ ﺟﺴﻢ‬
‫ﻣﺘﺸﺎﺑﻪ ﺍﻷﺟﺰﺍﺀ ﻓﻠﻴﺲ ﺑﻌﻀﻪ ﺑﺄﻥ ﻳﻜﻮﻥ ﺯﺍﻭﻳﺔ ﺃﻭ ﺑﺸﻜﻞ ﺁﺧﺮ ﺃﻭﱃ ﻣﻦ ﺍﻵﺧﺮ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺷﻜﻠﻬﺎ‬
‫ﻣﺘﺸﺎﺑﻪ ﺍﻷﺟﺰﺍﺀ‪ .‬ﻭﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻫﻮ ﻛﺬﻟﻚ ﰲ ﺍﳌﺴﻄﺤﺎﺕ ﻫﻮ ﺍﻟﺪﺍﺋﺮﺓ‪ ،‬ﻭﰲ ﺍﺠﻤﻟﺴﻤﺎﺕ ﻫﻮ ﺍﻟﻜﺮﺓ‪ ،‬ﻫﺬﺍ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺃﻣﺮ‬
‫ﳛﻮﺝ ﺇﱃ ﺷﻜﻞ ﺁﺧﺮ ﻏﲑ ﻃﺒﻴﻌﻲ ﻟﺬﻟﻚ ﺍﳉﺴﻢ‪ .‬ﻭﻫﺎ ﻫﻨﺎ ﻛﺬﻟﻚ ﻓﺈﻧﻪ ﻻ ﻣﻮﺟﺐ ﻟﺘﻐﲑ ﻫﺬﻩ ﻋﻦ ﺍﻟﻜﺮﻳﺔ ﺇﻻ ﺑﺘﺴﻄﺢ‬
‫ﻇﺎﻫﺮﻫﺎ‪ ،‬ﻭﻋﻠﺔ ﺫﻟﻚ ﺍﻟﺘﺴﻄﻴﺢ ﺃﻣﺎ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ ﺇﻥ ﻭﻗﻮﻉ ﺍﻟﺸﺒﺢ ﻫﻮ ﰲ ﺍﳉﻠﻴﺪﻳﺔ ﻓﻬﻮ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺪﺍﺭ ﺍﻟﺸﺒﺢ ﻓﻴﻬﺎ‬
‫ﻋﻠﻰ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻟﻴﻜﻮﻥ ﺍﳌﺮﺋﻲ ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺸﺒﺢ ﺍﻟﻮﺍﻗﻊ ﰲ ﺟﺴﻢ ﻛﺮﻱ ﻳﻜﻮﻥ ﺃﺻﻐﺮ ﻣﻦ‬
‫ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻘﻪ ﻭﻟﺬﻟﻚ ﺗﺮﻯ ﺍﳌﺼﻮﺭﺓ ﰲ ﺍﳌﺮﺁﺓ ﺍﶈﺪﺑﺔ ﺍﻟﺼﻐﲑﺓ ﻭﺍﻟﺸﺒﺢ ﺍﻟﻮﺍﻗﻊ ﰲ ﺟﺴﻢ ﻣﻘﻌﺮ ﻳﻜﻮﻥ ﺃﻋﻈﻢ ﻣﻦ‬
‫ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻘﻪ ﻭﻟﺬﻟﻚ ﺗﺮﻯ ﺍﻟﺼﻮﺭﺓ ﰲ ﺍﳌﺮﺁﺓ ﺍﳌﻘﻌﺮﺓ ﻛﺒﲑﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺸﺒﺢ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﻟﺴﻄﺢ ﺍﳌﺴﺘﻮﻱ ﻓﺈﻧﻪ ﻳﻜﻮﻥ‬
‫ﻋﻠﻰ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﲝﺴﺐ ﺭﺃﻱ ﺍﻟﺸﻴﺦ‪.‬‬
 ‫ﻫﺬﺍ ﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ ﺇﻥ ﻭﻗﻮﻉ ﺍﻟﺸﺒﺢ ﻫﻮ ﰲ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻠﻰ ﺭﺃﻳﻨﺎ‪ :‬ﻭﻫﻮ ﺃﻥ ﻭﻗﻮﻉ ﺍﻟﺸﺒﺢ ﻫﻮ ﰲ ﺍﻟﺮﻭﺡ ﺍﳌﺸﺎﻫﺪ ﰲ ﺍﳊﺪﻗﺔ ﻓﺈﻥ ﻓﺎﺋﺪﺓ ﺗﺴﻄﺢ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﻣﻦ ﻗﺪﺍﻡ‬
‫ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻣﺴﺘﻮﻱ ﺍﻟﻮﺿﻊ ﻓﻴﻜﻮﻥ ﻟﻠﺮﻭﺡ ﺍﻻﻧﺒﺴﺎﻁ ﻋﻠﻴﻪ ﲨﻴﻌﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺮﻭﺡ ﻳﺴﲑﺓ ﻓﻘﺪ‬
‫ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻭﻻ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻮﺿﻊ ﳏﺪﺑﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬٍ ﻛﺎﻥ ﻳﻜﻮﻥ ﻭﺳﻄﻪ ﻧﺎﺗﺌﹰﺎ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺮﻭﺡ‬
‫ﻳﺴﲑﺓ ﻓﻘﺪ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﳝﻸ ﻣﺎ ﳛﻴﻂ ﺑﺬﻟﻚ ﺍﻟﻮﺳﻂ ﺍﻟﻨﺎﻗﻰﺀ ﺣﱴ ﻳﻨﺒﺴﻂ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﺎﻗﻰﺀ ﻓﻴﺒﻘﻰ ﻭﺳﻂ‬
‫ﺍﳊﺪﻗﺔ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺍﻟﺮﻭﺡ ﻓﻼ ﻳﻘﻊ ﻋﻠﻴﻪ ﺷﺒﺢ ﻓﻬﺬﺍ ﻣﺎ ﻧﺬﻛﺮﻩ ﻫﺎ ﻫﻨﺎ ﻣﻦ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺘﺴﻄﻴﺢ ﻋﻠﻰ ﺭﺃﻳﻨﺎ ﻭﻋﻠﻰ ﺍﻟﺮﺃﻱ‬
‫ﺍﳌﺸﻬﻮﺭ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﻟﻴﻜﻮﻥ ﺍﳌﺘﺸﺒﺢ ﻓﻴﻬﺎ ﺃﻭ ﻓﺮ ﻣﻘﺪﺍﺭﹰﺍ ﻓﻬﺬﺍ ﻻ ﻳﺼﺢ ﻓﺈﻥ ﺍﳌﻘﺼﻮﺩ ﻟﻴﺲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺒ ﺢ ﺃﻛﺜﺮ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﺑﻞ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻫﻮ ﺃﻥ ﻳﺘﺪﺭﺝ ﲪﻞ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﳉﻠﻴﺪﻳﺔ ﻳﺮﻳﺪﺍﻥ ﺍﻟﻀﻮﺀ ﺍﻟﻘﻮﻯ ﻳﺆﺫﻱ ﺍﳉﻠﻴﺪﻳﺔ ﺑﻔﺮﻁ ﲢﻠﻴﻠﻪ‪ .‬ﻓﻠﺬﻟﻚ ﻭﺿﻌﺖ‬
‫ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺒﻴﻀﻴﺔ ﺃﻣﺎﻣﻬﺎ ﻟﻴﻘﻞ ﻣﺎ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﻀﻮﺀ‪ ،‬ﻭﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺍﻟﻀﻮﺀ ﺍﳊﺎﻣﻞ ﻟﻠﺸﺒﺢ ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺼﺢ ﻋﻠﻰ‬
‫ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻭﻗﻮﻉ ﺍﻷﺷﺒﺎﺡ ﻫﻮ ﻋﻠﻰ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ‪ .‬ﻭﳓﻦ ﻗﺪ ﺃﺑﻄﻠﻨﺎﻩ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ﺍﳌﺬﻛﻮﺭ‬
‫ﻼ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺑﺎﻃ ﹰ‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‬

‫ﺗﺸﺮﻳﺢ ﻃﺒﻘﺎﺕ ﺍﻟﻌﲔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﰒ ﺇﻥ ﻃﺮﻑ ﺍﻟﻌﺼﺒﺔ ﳛﺘﻮﻱ ﻋﻠﻰ ﺍﻟﺰﺟﺎﺟﻴﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﳍﺪﺏ ﻓﻘﺪ ﺧﻠﻘﺖ ﻟﺪﻓﻊ ﻣﺎ ﻳﻄﲑ ﺇﱃ ﺍﻟﻌﲔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺍﻟﻌﺼﺐ ﺍﻟﻨﻮﺭﻱ ﳛﻴﻂ ﺑﻪ ﻏﺸﺎﺀﺍﻥ ﺃﺻﻠﻬﻤﺎ ﻣﻦ ﺍﻟﻐﺸﺎﺀﻳﻦ ﺍﶈﻴﻄﲔ ﺑﺎﻟﺪﻣﺎﻍ ﻓﻠﺬﻟﻚ ﺍﳋﺎﺭﺝ ﻣﻨﻬﻤﺎ‬
‫ﺻﻠﺐ ﻏﻠﻴﻆ ﻗﻠﻴﻞ ﺍﻟﻌﺮﻭﻕ ﻭﺍﻟﺪﺍﺧﻞ ﺭﻗﻴﻖ ﻟﲔ ﻛﺜﲑ ﺍﻟﻌﺮﻭﻕ ﻛﻤﺎ ﳘﺎ ﺍﻟﻐﺸﺎﺀﺍﻥ ﺍﶈﻴﻄﺎﻥ ﺑﺎﻟﺪﻣﺎﻍ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺟﺴﺎﻡ‬
‫ﺍﻟﺜﻼﺛﺔ ﺇﺫﺍ ﺍﻧﺒﺴﻄﺖ ﰲ ﻋﻈﻢ ﺍﻟﻨﻘﺮﺓ ﻭﻣﻸﺕ ﺗﻠﻚ ﺍﻟﻨﻘﺮﺓ ﰒ ﺍﺟﺘﻤﻌﺖ ﺇﱃ ﻗﺪﺍﻡ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻛﺎﻥ ﻣﻨﻬﺎ ﺛﻼﺙ ﻃﺒﻘﺎﺕ‪،‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﻃﺒﻘﺎﺕ ﺍﻟﻌﲔ ﻣﻊ ﺍﻟﻄﺒﻘﺔ ﺍﳌﻠﺘﺤﻤﺔ ﺍﻟﱵ ﻧﺬﻛﺮﻫﺎ ﺑﻌﺪ ﻭﺍﳌﺸﻬﻮﺭ ﺃﻥ ﻳﻌﺪ ﻣﺎ ﻫﻮ ﻣﻠﺘﺼﻖ ﺑﻌﻈﻢ ﺍﻟﻨﻘﺮﺓ ﻋﻠﻰ ﺣﺪﺓ‬
‫ﻭﺑﻌﺪ ﻣﺎ ﻫﻮ ﻣﺘﺼﻞ ﺑﺬﻟﻚ ﻣﻦ ﻗﺪﺍﻡ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻋﻠﻰ ﺣﺪﺓ‪ .‬ﻓﻠﺬﻟﻚ ﲡﻌﻞ ﺗﻠﻚ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺜﻼﺙ ﺳﺘﺎﹰ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﻜﻮﻥ‬
‫ﻃﺒﻘﺎﺕ ﺍﻟﻌﲔ ﺇﺫﺍ ﻋﺪﺕ ﻣﻊ ﺍﻟﻄﺒﻘﺔ ﺍﳌﻠﺘﺤﻤﺔ ﺳﺒﻌﹰﺎ‪.‬‬
‫ﻓﺎﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ‪ :‬ﻫﻲ ﺍﳊﺎﺩﺛﺔ ﻭﺭﺍﺀ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻣﻦ ﺍﻟﻌﺼﺐ ﺍﻟﻨﻮﺭﻱ‪ ،‬ﻭﺗﺴﻤﻰ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺸﺒﻜﻴﺔ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺸﻴﺦ ﺇﱃ ﻋﻠﺔ‬
‫ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻭﻫﻲ ﺃﻬﻧﺎ ﲢﺘﻮﻱ ﻋﻠﻰ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ‪ .‬ﺃﻱ ﻋﻠﻰ ﻣﻨﺘﺼﻒ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ‪ ،‬ﺍﺣﺘﻮﺍﺀ ﺍﻟﺸﺒﻜﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺪ‬
‫ﻭﺑﻌﻀﻬﻢ ﻋﻠﻞ ﺫﻟﻚ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺗﻨﻔﺬ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﻋﺮﻭﻕ ﻛﺜﲑﺓ ﻣﺘﻨﺴﺞ ﻓﻴﻬﺎ ﺍﻧﺘﺴﺎﺝ ﺍﻟﺸﺒﻜﺔ ﻭﺳﺒﺐ‬
‫ﺫﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺃﻗﺮﺏ ﻻ ﳏﺎﻟﺔ ﺇﱃ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺰﺟﺎﺟﻴﺔ ﻳﺄﺧﺬ ﺇﻟﻴﻬﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻋﺮﻭﻕ ﻛﺜﲑﺓ ﻟﻴﻜﻮﻥ ﻓﻴﻬﺎ ﺩﻡ ﻛﺜﲑ ﻳﻜﻔﻲ ﻟﻐﺬﺍﺋﻬﺎ ﻭﻟﻐﺬﺍﺀ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﻳﺘﻮﺳﻂ ﺇﺣﺎﻟﺔ ﺍﻟﺰﺟﺎﺟﻴﺔ ﺇﱃ‬
‫ﻗﺮﺏ ﻣﺸﺎﻬﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﻭﺟﻮﻫﺮ ﺍﻟﻌﺼﺐ ﳜﻠﻮ ﻋﻦ ﺍﻟﻌﺮﻭﻕ ﺍﻟﺒﺘﺔ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﰲ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺁﺗﻴﺔ‬
‫ﺇﻟﻴﻬﺎ ﻣﻦ ﻏﲑﻫﺎ ﻭﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﻣﻊ ﻛﺜﺮﺓ ﻋﺮﻭﻗﻪ ﻭﻫﻮ ﺷﺪﻳﺪ ﺍﻟﻘﺮﺏ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺮﻭﻕ‬
‫ﺍﻵﺗﻴﺔ ﺇﱃ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺁﺗﻴﺔ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻐﺸﺎﺀ ﺍﳌﺸﻴﻤﻲ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻣﻨﺒﺜﺔ ﻣﻌﻮﺟﺔ‬
 ‫ﻟﻴﻜﻮﻥ ﻛﻤﺎ ﰲ ﺍﻟﺸﺒﻜﺔ ﻣﻦ ﺍﳋﻴﻮﻁ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﻄﻮﻝ ﺗﺮﺩﺩ ﺍﻟﺪﻡ ﰲ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻓﺘﺤﻴﻠﻪ ﺇﱃ ﻃﺒﻴﻌﺘﻬﺎ ﻓﺘﻘﺮﺏ ﺑﺬﻟﻚ ﻣﻦ‬
‫ﺍﻟﺒﻴﺎﺽ ﻟﻴﺼﲑ ﻣﺸﺎﻬﺑﹰﺎ ﺑﻮﺟﻪ ﻣﺎ ﻟﻠﺮﻃﻮﺑﺔ ﺍﻟﺰﺟﺎﺟﻴﺔ‪.‬‬
‫ﻭﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗﺒﺘﺪﺉ ﻣﻦ ﻃﺮﻑ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻭﺗﻐﺸﻲ ﻇﺎﻫﺮ ﺍﳉﻠﻴﺪﻳﺔ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺒﻴﻀﻴﺔ ﻗﺪ ﺑﻴﻨﺎ ﺃﻬﻧﺎ ﻓﻀﻠﺔ‬
‫ﻏﺬﺍﺀ ﺍﳉﻠﻴﺪﻳﺔ ﻭﻣﻼﻗﺎﺓ ﺍﻟﻔﻀﻮﻝ ﺩﺍﺋﻤﺎﹰ‪ .‬ﻭﻻ ﺷﻚ ﺃﻧﻪ ﻣﻀﺮ ﻭﺫﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﻭﺍﻟﺮﻃﻮﺑﺔ‬
‫ﺍﻟﺒﻴﻀﻴﺔ ﺣﺎﺟﺰ ﻭﺫﻟﻚ ﻫﻮ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻭﻟﺬﻟﻚ ﺟﻌﻠﺖ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻣﻔﺮﻃﺔ ﰲ ﺍﻟﺮﻗﺔ ﻋﻨﻜﺒﻮﺗﻴﺔ ﺃﻱ ﺷﺒﻴﻬﺔ ﺑﻨﺴﻴﺞ‬
‫ﺍﻟﻌﻨﻜﺒﻮﺕ‪ .‬ﻭﻟﺬﻟﻚ ﺗﺴﻤﻰ ﻃﺒﻘﺔ ﻋﻨﻜﺒﻮﺗﻴﺔ ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﻛﺬﻟﻚ ﻣﻊ ﺃﻬﻧﺎ ﻟﻮ ﻛﺎﻧﺖ ﻏﻠﻴﻈﺔ ﻟﻜﺎﻧﺖ ﺃﻛﺜﺮ ﺣﺠﺒﹰﺎ‬
‫ﻟﻠﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﻋﻦ ﻣﻼﻗﺎﺓ ﺍﻟﺒﻴﻀﻴﺔ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻣﺎ ﻋﻨﺪﻫﻢ ﻓﻠﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻛﺜﲑﺓ ﺍﻟﺘﺨﻠﺨﻞ ﻓﻼ ﳝﻨﻊ ﻧﻔﻮﺫ‬
‫ﺍﻟﻀﻮﺀ ﺍﳊﺎﻣﻞ ﻟﻠﺸﺒﺢ ﺇﱃ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﻭﺃﻣﺎ ﻋﻨﺪﻧﺎ ﻓﻠﺘﻜﻮﻥ ﻋﻨﺪﻧﺎ ﻏﲑ ﻣﺎﻧﻌﺔ ﻣﻦ ﻧﻔﻮﺫ ﻧﻮﺭ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﺇﱃ ﻣﺎ‬
‫ﺃﻣﺎﻣﻬﺎ ﻓﺘﺒﻄﻞ ﻓﺎﺋﺪﺓ ﺍﳉﻠﻴﺪﻳﺔ ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻏﻠﻴﻈﺔ ﻛﺜﻴﻔﺔ ﺍﳉﺮﻡ ﻭﳍﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻓﺎﺋﺪﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﺃﻬﻧﺎ ﻻ ﲣﻠﻮ‬
‫ﻣﻦ ﻋﺮﻭﻕ ﺩﻗﺎﻕ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﻳﻜﻮﻥ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺪﻡ ﻗﺪ ﺍﺳﺘﺤﺎﻝ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺸﺒﻜﻴﺔ ﻭﰲ ﻫﺬﻩ‬
‫ﺍﻟﻄﺒﻘﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺪﻡ ﻏﲑ ﺑﻌﻴﺪ ﺟﺪﹰﺍ ﻋﻦ ﺟﻮﻫﺮ ﺍﳉﻠﻴﺪﻳﺔ ﻓﻠﺬﻟﻚ ﻣﺎ ﻳﺮﺷﺢ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻄﺒﻘﺔ ﻣﻦ ﺍﻟﺪﻡ ﻳﺼﻠﺢ ﻟﻐﺬﺍﺀ ﺍﳉﻠﻴﺪﻳﺔ ﻣﻦ ﻗﺪﺍﻣﻬﺎ ﻓﺈﻥ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺰﺟﺎﺟﻴﺔ ﺇﳕﺎ ﺗﻼﻗﻴﻬﺎ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﻓﻴﻘﻞ ﺃﻳﻀﹰﺎ ﻣﺎ ﻳﺼﻞ‬
‫ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﻣﻘﺪﻡ ﺍﳉﻠﻴﺪﻳﺔ ﻓﻠﺬﻟﻚ ﺍﺣﺘﺎﺝ ﻣﻘﺪﻡ ﺍﳉﻠﻴﺪﻳﺔ ﺇﱃ ﺃﻥ ﻳﺄﺗﻴﻪ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﻨﻜﺒﻮﺗﻴﺔ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺟﻌﻞ ﺑﲔ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳉﻠﻴﺪﻳﺔ ﻭﺍﻟﺒﻴﻀﻴﺔ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻭﱂ ﳛﺘﺞ ﺇﱃ ﻃﺒﻘﺔ ﺃﺧﺮﻯ ﺑﲔ ﺍﳉﻠﻴﺪﻳﺔ ﻭﺍﻟﺰﺟﺎﺟﻴﺔ ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﻟﺰﺟﺎﺟﻴﺔ ﻷﺟﻞ ﻏﺬﺍﺀ ﺍﳉﻠﻴﺪﻳﺔ ﻭﺍﻷﺟﺎﻭﺩ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﺬﺍﺀ ﻣﻼﻗﻴﹰﺎ ﻟﻠﻤﻐﺘﺬﻱ ﻟﻴﺴﻬﻞ ﺍﻧﻔﻌﺎﻟﻪ ﻣﻨﻪ ﻓﺘﺴﺘﺤﻴﻞ ﺇﱃ ﻣﺸﺎﻬﺑﺘﻪ‬
‫ﺑﺴﻬﻮﻟﺔ ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺒﻴﻀﺔ ﻓﺈﻬﻧﺎ ﻓﻀﻞ ﺗﺘﻀﺮﺭ ﺑﺪﻭﺍﻡ ﻣﻼﻗﺎﻬﺗﺎ ﻟﻠﺠﻠﻴﺪﻳﺔ‪.‬‬
‫ﻭﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻫﻲ ﺍﻟﻄﺒﻘﺔ ﺍﳌﺸﻴﻤﻴﺔ ﻭﳛﺪﺙ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﺍﳌﺸﻴﻤﻲ ﻭﻫﻮ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺮﻗﻴﻖ ﺍﻟﻜﺜﲑ ﺍﻟﻌﺮﻭﻕ ﻭﺫﻟﻚ ﻣﻦ ﻭﺭﺍﺀ‬
‫ﺍﻟﺮﻃﻮﺑﺎﺕ ﻭﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻫﻲ ﺑﺎﳊﻘﻴﻘﺔ ﺍﳌﻤﺪﺩﺓ ﻟﻠﻌﲔ ﻭﳉﻤﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﺑﺎﻟﻐﺬﺍﺀ ﻣﻦ ﻗﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ‪.‬‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﻨﺒﻴﺔ‪ :‬ﻭﻫﻲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺛﺨﻴﻨﺔ ﺍﳉﺮﻡ ﻇﺎﻫﺮﻫﺎ ﺻﻠﺐ ﻷﻬﻧﺎ ﺗﻼﻗﻲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻘﺮﻧﻴﺔ ﻭﺑﺎﻃﻨﻬﺎ ﺃﻟﲔ‬
‫ﻭﻛﺄﻧﻪ ﳊﻢ ﺇﺳﻔﻨﺠﻲ ﻷﻧﻪ ﺫﻭ ﲬﻞ ﻭﺧﺸﻮﻧﺔ ﻭﺍﳌﺸﻬﻮﺭ ﺃﻥ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻥ ﳚﺪ ﺍﳌﺎﺀ ﺍﳌﻘﺪﻭﺡ ﺧﺸﻮﻧﺔ ﻳﺘﻌﻠﻖ ﻬﺑﺎ ﻭﻻ ﻳﻌﻮﺩ‬
‫ﺇﱃ ﺍﳊﺪﻗﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﳊﻖ‪ :‬ﻓﺈﻥ ﻓﺎﺋﺪﺓ ﻫﺬﺍ ﺍﳋﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻨﻔﺬ ﺇﱃ ﺍﻟﻌﲔ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﳝﻨﻌﻪ ﺫﻟﻚ ﺍﳋﻤﻞ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﺪﻗﺔ‬
‫ﻭﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺫﺍﺕ ﻟﻮ ﻥ ﺇﱃ ﺍﻟﺴﻮﺍﺩ ﻟﻴﻜﻮﻥ ﺑﺬﻟﻚ ﲨﻊ ﺍﻟﺒﺼﺮ ﻭﻗﻮﺗﻪ‪ .‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺜﻘﻮﺑﺔ ﰲ ﻭﺳﻄﻬﺎ‬
‫ﻭﺫﻟﻚ ﻫﻮ ﻣﻮﺿﻊ ﺍﳊﺪﻗﺔ‪ .‬ﺇﺫ ﻟﻮ ﻻ ﻫﺬﺍ ﺍﻟﺜﻘﺐ ﱂ ﻳﻨﻔﺬ ﺍﻟﺸﺒﺢ ﺇﱃ ﻣﻮﺿﻌﻪ ﻭﻗﺪ ﺯﻳﺪ ﰲ ﺻﻼﺑﺔ ﻣﺎ ﳛﻴﻂ ﻬﺑﺬﺍ ﺍﻟﺜﻘﺐ ﻟﺌﻼ‬
‫ﻳﻨﺨﺮﻕ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻫﻨﺎﻙ ﺑﺴﺒﺐ ﲤﺪﻳﺪ ﺍﻷﲞﺮﺓ ﻭﳓﻮﻫﺎ ﳑﺎ ﻧﻔﺬ ﺇﱃ ﺩﺍﺧﻞ ﲡﻮﻳﻒ ﺍﻟﻌﲔ‪.‬‬
‫ﻭﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﲢﺪﺙ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻣﻦ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺼﻠﺐ‪ ،‬ﻓﻠﺬﻟﻚ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺃﺻﻠﺐ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺒﺎﻃﻨﺔ ﻭﻓﺎﺋﺪﺓ‬
‫ﺫﻟﻚ ﺃﻥ ﺗﻘﻮﻱ ﺍﻟﻌﲔ ﻋﻠﻰ ﻣﻼﻗﺎﺓ ﺍﻟﻌﻈﻢ ﻭﻻ ﺗﻀﺮﺭ ﺑﺼﻼﺑﺘﻪ ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ‪ :‬ﺍﻟﻄﺒﻘﺔ ﺍﻟﺼﻠﺒﺔ ﻷﺟﻞ ﺻﻼﺑﺘﻬﺎ ﻭﻣﻦ‬
‫ﻗﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻘﺮﻧﻴﺔ‪ :‬ﻭﻫﻲ‪ :‬ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻭﲰﻴﺖ ﻫﺬﻩ ﻗﺮﻧﻴﺔ ﻷﻬﻧﺎ ﺗﺸﺒﻪ ﺍﻟﻘﺮﻥ ﺍﳌﺮﻓﻖ ﺑﺎﻟﻨﺤﺖ ﻭﻫﻲ‬
‫ﺷﺪﻳﺪﺓ ﺍﻹﺷﻔﺎﻑ ﻓﻠﺬﻟﻚ ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﺍﻟﺸﻌﺎﻉ‪ ،‬ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﺻﻠﺒﺔ ﻷﻬﻧﺎ ﰲ ﻇﺎﻫﺮ ﺍﳌﻘﻠﺔ‪ ،‬ﻭﺃﺻﻠﺐ ﺃﺟﺰﺍﺋﻬﺎ ﻣﺎ ﳛﺎﺫﻱ ﻣﻨﻬﺎ‬
‫ﺍﳊﺪﻗﺔ ﻷﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻴﺲ ﻭﺭﺍﺀﻩ ﻣﺎ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻋﻨﺪﻣﺎ ﺗﺼﻴﺐ ﺍﻟﻌﲔ ﺿﺮﺑﺔ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻄﺒﻘﺔ ﺍﳌﻠﺘﺤﻤﺔ‪ :‬ﻓﺈﻬﻧﺎ ﲢﺪﺙ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻐﺸﺎﺀ ﺍﻟﻈﺎﻫﺮ ﻭﻫﻮ ﺍﳌﻐﺸﻲ ﻟﻈﺎﻫﺮ ﺍﻟﺮﺃﺱ ﻭﻏﲑﻩ ﻭﻳﺴﻤﻰ ﺍﻟﺴﻤﺤﺎﻕ‬
‫ﻓﻴﺤﺪﺙ ﻣﻦ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﻭﻣﻦ ﳊﻢ ﺃﺑﻴﺾ ﺻﻠﺐ ﻏﻀﺮﻭﰲ ﺟﺮﻡ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻭﲰﻴﺖ ﻣﻠﺘﺤﻤﺔ ﻷﻬﻧﺎ ﻛﺎﳌﻠﺘﺤﻤﺔ ﺑﺎﳌﻘﻠﺔ‬
‫ﻣﻦ ﺧﺎﺭﺟﻬﺎ ﻭﻓﺎﺋﺪﺓ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺇﻓﺎﺩﺓ ﺍﳌﻘﻠﺔ ﻣﻦ ﺧﺎﺭﺟﻬﺎ ﺭﻃﻮﺑﺔ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺩﺳﻮﻣﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﻲ ﺑﺎﳊﻘﻴﻘﺔ ﻛﺎﳌﺆﻟﻔﺔ ﻣﻦ ﻃﺒﻘﺎﺕ ﺭﻗﺎﻕ ﺃﺭﺑﻊ ﺃﻱ‪ :‬ﺍﻟﻄﺒﻘﺔ ﺍﻟﻘﺮﻧﻴﺔ ﺫﺍﺕ ﻃﺒﻘﺎﺕ ﺃﺭﺑﻊ ﻫﻲ ﳍﺎ ﻛﺎﻟﻘﺸﻮﺭ ﺍﳌﺘﺮﺍﻛﺒﺔ‬
‫ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾ ﻣﻦ ﻏﲑ ﺧﻠﻞ ﺑﻴﻨﻬﺎ ﻭﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺎﺕ ﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻡ ﺍﻟﺒﻌﺾ ﺇﺫﺍ ﺣﺪﺛﺖ ﻟﺬﻟﻚ‬
‫ﺍﻟﺒﻌﺾ ﺁﻓﺔ ﻣﻦ ﺣﺮﻕ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻭﺍﺣﺘﻴﺞ ﺃﻥ ﺗﻜﻮﻥ ﺃﺭﺑﻌﹰﺎ ﻷﻥ ﻇﺎﻫﺮ ﺍﳌﻘﻠﺔ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ ﻟﻴﻘﻮﻯ ﻋﻠﻰ ﻣﻘﺎﻭﻣﺔ ﺍﳌﺼﺎﺩﻣﺎﺕ ﻭﳓﻮﻫﺎ ﻛﻤﺎ‬
‫ﻗﻠﻨﺎ‪ ،‬ﻭﺑﺎﻃﻦ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺇﱃ ﻟﲔ ﻟﻴﻜﻮﻥ ﺷﻴﻬﹰﺎ ﻟﻘﻮﺍﻡ ﻇﺎﻫﺮ ﺍﻟﻌﻨﺒﻴﺔ ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺻﻠﺒﹰﺎ‬
‫ﻓﻬﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻇﺎﻫﺮ ﺍﳌﻘﻠﺔ ﺷﺪﻳﺪ ﺍﻟﻠﲔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﺭﺟﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻐﺮﻳﺒﺔ‪،‬‬
‫ﻭﺍﻟﻄﺒﻘﺔ ﺍﻟﺪﺍﺧﻠﺔ ﻣﻨﻬﺎ ﻣﺘﻮﺳﻂ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻠﲔ ﻟﺌﻼ ﻳﺘﻀﺮﺭ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺪﺍﺧﻠﺔ ﺑﺼﻼﺑﺔ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﺭﺟﺔ ﻭﳚﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﺘﻮﺳﻂ ﻃﺒﻘﺘﲔ ﻓﺈﻥ ﺍﻟﺬﻱ ﳚﻮﺩ ﻣﻼﻗﺎﺗﻪ ﻟﻠﻄﺒﻘﺔ ﺍﻟﺪﺍﺧﻠﺔ ﻻ ﳚﻮﺩ ﻣﻼﻗﺎﺗﻪ ﻟﻠﻄﺒﻘﺔ ﺍﳋﺎﺭﺟﺔ ﻷﻥ ﺍﻟﺘﻔﺎﻭﺕ‬
‫ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻠﲔ ﻛﺜﲑ ﺟﺪﹰﺍ‪ .‬ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﳍﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺃﺭﺑﻌﺔ ﻗﺸﻮﺭ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﺟﻔﺎﻥ ﻭﺍﻷﻫﺪﺍﺏ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﳍﺪﺏ ﻓﻘﺪ ﺧﻠﻘﺖ ﻟﺪﻓﻊ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﳑﺎ ﻫﻮ ﻟﲔ ﺍﻟﻌﲔ ﻓﺈﻥ ﻋﻴﻨﻴﻪ ﳜﺸﻰ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻣﺼﺎﺩﻣﺎﺕ ﺍﻷﺟﺴﺎﻡ ﳍﺎ ﻣﻦ ﺧﺎﺭﺝ ﻓﻠﺬﻟﻚ‬
‫ﺟﻌﻠﻬﺎ ﺍﳋﺎﻟﻖ ﺗﻌﺎﱃ ﻣﻦ ﻋﻈﺎﻡ ﻧﺎﺗﺌﺔ ﻭﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﺇﳕﺎ ﺗﻮﻗﻴﻬﺎ ﻭﻗﺎﻳﺔ ﺗﺎﻣﺔ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺃﻣﺎ ﻣﺎ ﺻﻐﺮ ﻣﻦ ﺍﻷﺟﺴﺎﻡ‬
‫ﻓﻼ ﻛﺜﲑ ﻧﻔﻊ ﳍﺬﻩ ﺍﻟﻌﻈﺎﻡ ﻓﻴﻬﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺎﺟﻬﺎ ﺇﱃ ﻭﻗﺎﻳﺔ ﺃﺧﺮﻯ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻴﻨﺎﻥ ﺩﺍﺋﻤﺎﹰ ﻣﻜﺸﻮﻓﺘﲔ ﻭﺇﻻ‬
‫ﺗﻌﺮﺿﺘﺎ ﳌﻼﻗﺎﺓ ﺍﻵﻓﺎﺕ ﺍﳌﺆﺫﻳﺎﺕ ﳍﻤﺎ ﻭﻻ ﺩﺍﺋﻤﺎﹰ ﻣﻐﻄﺎﺗﲔ ﻭﺇﻻ ﺑﻄﻠﺖ ﻣﻨﻔﻌﺘﻬﻤﺎ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺇﱃ ﻛﺸﻔﻬﻤﺎ ﻭﻗﺘﹰﺎ ﻭﺫﻟﻚ‬
‫ﺣﲔ ﻳﺮﺍﺩ ﺍﻹﺑﺼﺎﺭ ﻭﺇﱃ ﺳﺘﺮﳘﺎ ﻭﻗﺘﹰﺎ ﻭﺫﻟﻚ ﺣﻴﺚ ﻳﺮﺍﺩ ﺻﻮﻬﻧﻤﺎ ﻋﻦ ﺍﳌﺆﺫﻳﺎﺕ ﻭﺃﻣﺎ ﺍﻟﻮﺍﺭﺩﺓ ﺃﻭ ﺍﳌﺨﻮﻑ ﻭﺭﻭﺩﻫﺎ ﻛﻤﺎ‬
‫ﻋﻨﺪ ﺍﻟﻨﻮﻡ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﳍﻤﺎ ﻣﻦ ﻏﻄﺎﺀ ﻳﺰﻭﻝ ﺗﺎﺭﺓ ﻭﻳﻐﻄﻲ ﺗﺎﺭﺓ ﺃﺧﺮﻯ ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺟﻔﺎﻥ‪ ،‬ﻭﻳﻜﻔﻲ ﰲ ﺫﻟﻚ ﺣﺮﻛﺔ‬
‫ﺃﺣﺪﳘﺎ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﻞ ﺣﻴﻮﺍﻥ ﻳﺒﻴﺾ ﻓﺈﻧﻪ ﳛﺮﻙ ﺟﻔﻨﻪ ﺍﻷﺳﻔﻞ‪ ،‬ﻭﻛﻞ ﺣﻴﻮﺍﻥ ﻳﻠﺪ ﻓﺈﻧﻪ ﳛﺮﻙ ﺟﻔﻨﻪ ﺍﻷﻋﻠﻰ ﻓﻠﺬﻟﻚ‬
‫ﺍﻹﻧﺴﺎﻥ ﳛﺮﻙ ﺟﻔﻨﻪ ﺍﻷﻋﻠﻰ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺇﱃ ﻋﻀﻞ ﳛﺮﻛﻪ ﻫﺬﺍ ﺍﳉﻔﻦ ﺩﻭﻥ ﺍﻷﺳﻔﻞ ﻓﻠﺬﻟﻚ ﺍﳉﻔﻦ ﺍﻷﻋﻠﻰ ﰲ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﳓﻮﻩ ﻳﺰﻳﺪ ﰲ ﺃﺟﺰﺍﺋﻪ ﻋﻠﻰ ﺍﳉﻔﻦ ﺍﻷﺳﻔﻞ ﺑﺎﻟﻌﻀﻞ ﺍﶈﺮﻙ ﻟﻪ ﻭﺑﺎﳉﺮﻡ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﺸﺮﻧﺎﻕ‪.‬‬

‫ﻭﳓﻦ ﻗﺪ ﺑﺴﻄﻨﺎ ﺍﻟﻜﻼﻡ ﰲ ﺫﻟﻚ ﺣﻴﺚ ﺗﻜﻠﻤﻨﺎ ﰲ ﺍﻟﻌﻀﻞ ﻭﻳﻜﻮﻥ ﺍﳉﻔﻦ ﻫﻮ ﺍﻟﻐﺸﺎﺀ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺴﻤﺤﺎﻕ‪ .‬ﻓﺈﻥ ﻫﺬﺍ‬
‫ﺍﻟﻐﺸﺎﺀ ﺇﺫﺍ ﺑﻠﻎ ﻣﻮﺿﻊ ﺍﳉﻔﻦ ﺍﻷﻋﻠﻰ ﻳﻨﺰﻝ ﻋﻠﻰ ﺍﻟﻌﲔ ﻳﻘﺪﺭ ﻳﻐﻄﻴﻬﺎ ﰒ ﺍﻧﻌﻄﻒ ﺇﱃ ﻓﻮﻕ ﻓﺈﺫﺍ ﻻﻗﻰ ﺍﳌﻘﻠﺔ ﺗﻔﺮﻕ ﰲ‬
‫ﻃﺒﻘﺎﻬﺗﺎ ﻭﺍﺣﺘﺸﻰ ﳊﻤﹰﺎ ﺃﺑﻴﺾ ﺻﻠﺒﹰﺎ ﻭﺗﻜﻮﻥ ﻣﻨﻬﻤﺎ ﺍﻟﻄﺒﻘﺔ ﺍﳌﻠﺘﺤﻤﺔ‪ ،‬ﰒ ﺇﻥ ﻫﺬﺍ ﺍﳉﻔﻦ ﻟﻜﺜﺮﺓ ﺣﺮﻛﺘﻪ ﺧﻴﻒ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﻔﺮﻁ ﰲ ﺍﻟﺘﺠﻔﻒ ﻓﺨﻠﻖ ﺑﲔ ﻃﺒﻘﺎﺗﻪ ﻏﺸﺎﺀ ﺷﺤﻤﻲ ﻭﺫﻟﻚ ﻫﻮ ﺍﳉﺮﻡ ﺍﻟﺬﻱ ﺇﺫﺍ ﻋﻈﻢ ﺟﺪﹰﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺸﺮﻧﺎﻕ ﻭﺍﺣﺘﻴﺞ‬
‫ﺇﱃ ﺃﻥ ﳛﻔﻆ ﻟﻠﻄﻲ ﻋﻠﻰ ﻫﻴﺌﺘﻪ ﻓﻼ ﺗﺘﻐﲑ ﻭﺿﻊ ﻃﺎﻗﻴﺘﻪ ﻓﺨﻠﻖ ﰲ ﻃﺮﻑ ﻫﺬﺍ ﺍﻟﻄﺎﻕ ﺟﺮﻡ ﻏﻀﺮﻭﰲ ﺩﻗﻴﻖ ﻭﻓﻴﻪ ﺗﻨﺒﺖ‬
‫ﻼ ﻬﺑﺬﺍ ﺍﻟﻐﻀﺮﻭﻑ ﻟﻴﻜﻮﻥ ﺇﺫﺍ ﺣﺮﻛﻪ ﲢﺮﻙ ﺑﺴﺒﺐ ﺫﻟﻚ ﲨﻴﻊ ﺍﳉﻔﻦ ﻣﻦ ﻏﲑ‬ ‫ﺍﻷﻫﺪﺍﺏ ﻭﺟﻌﻞ ﺍﻟﻮﺗﺮ ﺍﶈﺮﻙ ﻟﻠﺠﻔﻦ ﻣﺘﺼ ﹰ‬
‫ﺃﻥ ﳝﺘﺪ ﻣﻮﺿﻊ ﺍﻟﻮﺗﺮ ﻓﻘﻂ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳉﻔﻦ ﺍﻷﺳﻔﻞ ﻓﺈﻧﻪ ﺃﻳﻀﹰﺎ ﻳﺘﻜﻮﻥ ﻣﻦ ﺍﻟﺴﻤﺤﺎﻕ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺼﻌﺪ ﻣﻦ ﻓﻮﻕ ﻋﻈﻢ ﺍﻟﻮﺟﻨﺔ‪ ،‬ﻓﺈﺫﺍ ﻏﺸﻲ ﺑﻌﺾ ﺍﳌﻘﻠﺔ‬
‫ﺍﻧﻌﻄﻒ ﺇﱃ ﺃﺳﻔﻞ ﻓﺈﺫﺍ ﻻﻗﻰ ﺍﳌﻘﻠﺔ ﺣﺪﺙ ﻣﻨﻪ ﻭﻣﻦ ﺍﻟﻠﺤﻢ ﺍﻷﺑﻴﺾ ﺍﻟﻄﺒﻘﺔ ﺍﳌﻠﺘﺤﻤﺔ ﻛﻤﺎ ﺫﻛﺮ ﻧﺎ‪.‬‬
‫ﺱ ﺍﳍﺪﺏ ﺻﻠﺒﹰﺎ ﳌﺎ ﻧﺬﻛﺮﻩ ﻣﻦ‬ ‫ﻭﺧﻠﻖ ﺃﻳﻀﹰﺎ ﰲ ﻃﺮﻑ ﻋﻄﻔﺔ ﺍﳉﺮﻡ ﺍﻟﻐﻀﺮﻭﰲ ﻟﻴﺤﻔﻆ ﻭﺿﻊ ﺫﻟﻚ ﺍﻟﻌﻄﻒ ﻭﻟﻴﻜﻮﻥ ﻣﻐﺮ ﹴ‬
 ‫ﻣﻨﺎﻓﻊ ﺫﻟﻚ ﻭﻫﺬﺍ ﺍﳉﻔﻦ ﺃﺻﻐﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻌﺎﱄ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻋﻈﻴﻤﹰﺎ ﻛﺎﻟﻌﺎﱄ ﳊﺒﺲ ﺍﻟﻐﺬﻯ ﺍﻟﺬﻱ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻘﻠﺔ ﻭﻻ‬
‫ﻛﺬﻟﻚ ﺍﻟﻌﺎﱄ ﻓﺈﻥ ﺣﺮﻛﺘﻪ ﺗﺪﻓﻊ ﺍﻟﻘﺬﻯ ﻭﺍﻟﺬﻱ ﳓﻮﻩ ﺇﱃ ﺃﺳﻔﻞ ﻓﻴﻈﻬﺮ ﺍﻟﻘﺬﻯ ﻭﳜﺮﺝ ﻭﻫﺪﺏ ﺍﳉﻔﻦ ﺍﻷﺳﻔﻞ ﻣﻨﻘﻠﺒﺔ ﺇﱃ‬
‫ﺃﺳﻔﻞ ﻷﻬﻧﺎ ﻟﻮ ﻛﺎﻧﺖ ﻣﻨﺘﺼﺒﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﳌﻨﻌﺖ ﻧﺰﻭﻝ ﻣﺎ ﻳﻨﺰﻝ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻐﺒﺎﺭ ﻭﳓﻮﻩ ﻭﺣﺒﺴﺘﻪ ﺃﻣﺎﻡ ﺍﳌﻘﻠﺔ‪ ،‬ﻭﻟﻮ‬
‫ﻛﺎﻧﺖ ﻣﻨﺘﺼﺒﺔ ﺇﱃ ﻓﻮﻕ ﻷﺿﺮﺕ ﺑﺎﻹﺑﺼﺎﺭ ﻓﻠﺬﻟﻚ ﺧﻠﻘﺖ ﻣﻨﻌﻄﻔﺔ ﺇﱃ ﺃﺳﻔﻞ ﻓﺈﻥ ﺫﻟﻚ ﺃﻣﻨﻊ ﻟﺘﺼﻌﺪ ﻣﺎ ﻣﻦ ﺷﺄﻧﻪ‬
‫ﺍﻟﺘﺼﻌﺪ ﺇﱃ ﺍﳌﻘﻠﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻫﺪﺏ ﺍﳉﻔﻦ ﺍﻷﻋﻠﻰ ﻓﺈﻬﻧﺎ ﻟﻮ ﻛﺎﻧﺖ ﻣﻨﻌﻄﻔﺔ ﺇﱃ ﻓﻮﻕ ﳊﺒﺴﺖ ﻣﺎ ﻳﻨﺰﻝ ﺇﱃ ﺍﻟﻌﲔ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﺴﺘﺮﺳﻠﺔ ﺇﱃ‬
‫ﺃﺳﻔﻞ ﻷﺿﺮﺕ ﺑﺎﻹﺑﺼﺎﺭ ﻓﻠﺬﻟﻚ ﺧﻠﻘﺖ ﻣﻨﺘﺼﺒﺔ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﻟﻮﻻ ﺻﻼﺑﺔ ﻣﻐﺮﺱ ﻫﺬﻩ ﺍﻷﻫﺪﺍﺏ ﰲ ﺍﳉﻔﻨﲔ ﻟﻜﺎﻧﺖ‬
‫ﺗﻜﻮﻥ ﻛﻤﺎ ﰲ ﺍﻟﺸﻌﻮﺭ ﻣﺴﺘﺮﺧﻴﺔ ﻭﻟﺬﻟﻚ ﺟﻌﻞ ﻣﻐﺮﺳﻬﺎ ﰲ ﺍﳉﺮﻡ ﺍﻟﻐﻀﺮﻭﰲ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﰒ ﺟﻌﻞ ﻫﺬﺍ ﺍﳉﺮﻡ ﻣﻨﺜﻘﺒﺎﹰ‬
‫ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﺼﻤﺘﹰﺎ ﻟﻜﺎﻥ ﻣﺎ ﳛﺼﻞ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﺑﲔ ﺍﻟﻄﺎﻗﲔ ﳛﺘﺒﺲ ﺑﻴﻨﻬﻤﺎ ﻭﻳﻀﺮ ﺑﺎﳉﻔﻦ‪ ،‬ﻓﻠﺬﻟﻚ ﺧﻠﻖ ﺫﻟﻚ ﺍﳉﺮﻡ‬
‫ﻣﻨﺜﻘﺒﺎﹰ ﻭﻟﺬﻟﻚ ﳜﺮﺝ ﻣﻦ ﻃﺮﻑ ﺍﳉﻔﻦ ﺍﻟﺮﻣﺺ ﻭﳓﻮﻩ‪ .‬ﻭﻷﺟﻞ ﺻﻼﺑﺔ ﻣﻐﺮﺱ ﺍﻷﻫﺪﺍﺏ ﻭﻳﺒﻮﺳﺘﻪ ﻗﻞ ﺟﺪﹰﺍ ﻣﺎ ﻳﻨﻔﺬ ﰲ‬
‫ﺍﻟﺸﻌﺮ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺔ ﻓﻠﺬﻟﻚ ﲨﻴﻊ ﺍﻟﺸﻌﻮﺭ ﺗﺸﻴﺐ ﰲ ﺍﻟﻜﱪ ﺇﻻ ﻫﺬﻩ ﺍﻷﻫﺪﺍﺏ ﻷﻥ ﺑﻴﺎﺿﻬﺎ ﺷﺪﻳﺪ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﺒﺼﺮ‪ .‬ﻭﺍﷲ‬
‫ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﺫﻥ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻋﻠﻢ ﺃﻥ ﺍﻷﺫﻥ ﻋﻀﻮ ﺧﻠﻖ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﻛﻞ ﺣﻴﻮﺍﻥ ﻳﻠﺪ ﻓﻠﻪ ﺃﺫﻥ ﺑﺎﺭﺯﺓ ﻭﻻ ﻛﺬﻟﻚ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺒﻴﺾ ﻭﺫﻟﻚ ﻷﻥ ﺁﻟﺔ ﺍﻟﺴﻤﻊ ﲢﺘﺎﺝ ﺇﱃ ﺻﻼﺑﺔ ﻭﻟﺬﻟﻚ ﺟﻌﻞ‬
‫ﻋﺼﺒﻬﺎ ﻣﻦ ﺍﻟﺰﻭﺝ ﺍﳋﺎﻣﺲ‪ ،‬ﻭﺟﻌﻞ ﻣﻨﻔﺬﻫﺎ ﻣﻦ ﺍﻟﻌﻈﻢ ﺍﳊﺠﺮﻱ ﻛﻞ ﺫﻟﻚ ﻟﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻵﻟﺔ‪ ،‬ﺻﻠﺒﺔ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ‬
‫ﺍﻟﺼﻼﺑﺔ ﺗﻌﲔ ﻋﻠﻰ ﺍﻟﺼﻮﺕ ﺑﻘﺮﻉ ﺍﳍﻮﺍﺀ ﺍﳊﺎﻣﻞ ﻟﻠﺼﻮﺕ ﳍﺎ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ ﺣﱴ ﻻ‬
‫ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻵﻟﺔ ﻓﻴﻪ ﺷﺪﻳﺪﺓ ﺍﻟﺼﻼﺑﺔ ﻓﺈﻥ ﻣﺎ ﻛﺎﻥ ﲰﻌﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﺿﻌﻒ ﻭﻟﺬﻟﻚ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺘﻌﲔ ﻋﻠﻰ ﺟﻮﺩﺓ‬
‫ﲰﻌﻪ ﺑﺎﻷﺫﻥ ﺍﻟﺒﺎﺭﺯﺓ ﻓﺈﻥ ﻫﺬﻩ ﺗﻌﲔ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﲜﻤﻌﻬﺎ ﻟﻠﻬﻮﺍﺀ ﻭﻛﺬﻟﻚ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻜﺜﲑ ﺍﻟﻴﺒﻮﺳﺔ ﻓﺈﻥ ﲰﻌﻪ ﻟﻘﻮﺗﻪ ﻳﺴﺘﻐﲏ‬
‫ﻋﻦ ﺗﻘﻮﻳﺔ ﻫﺬﻩ ﺍﻵﻟﺔ ﻟﻠﺴﻤﻊ ﻓﻠﺬﻟﻚ ﻛﻞ ﺣﻴﻮﺍﻥ ﻳﻠﺪ ﻭﻟﻪ ﺃﺫﻥ ﺑﺎﺭﺯﺓ ﻷﻥ ﺍﳊﻴﻮﺍﻥ ﺇﳕﺎ ﻳﻠﺪ ﺇﺫﺍ ﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ ﺣﱴ‬
‫ﳝﻜﻨﻪ ﺃﻥ ﳝﺪ ﺍﳉﻨﲔ ﺑﺎﻟﻐﺬﺍﺀ ﻣﻦ ﺭﻃﻮﺑﺔ ﺑﺪﻧﻪ ﺇﱃ ﺃﻥ ﻳﻌﻈﻢ‪ ،‬ﻭﻛﻞ ﺣﻴﻮﺍﻥ ﻳﺒﻴﺾ ﻓﺈﻥ ﻻ ﺃﺫﻥ ﻟﻪ ﺑﺎﺭﺯﺓ‪ .‬ﻓﺈﻥ ﺍﳊﻴﻮﺍﻥ ﺇﳕﺎ‬
‫ﻳﺒﻴﺾ ﺇﺫﺍ ﻛﺎﻥ ﺑﺪﻧﻪ ﻗﻠﻴﻞ ﺍﻟﺮﻃﻮﺑﺔ ﺟﺪﹰﺍ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺔ ﻣﺎ ﳝﺪ ﺍﳉﻨﲔ ﺑﺎﻟﻐﺬﺍﺀ ﻣﺪﺓ ﺗﻜﻮﻧﻪ‪.‬‬
‫ﻭﻟﻴﺲ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺍﻟﺴﻤﻚ ﺃﻭﱃ ﺑﺄﻥ ﺗﻜﻮﻥ ﻟﻪ ﺃﺫﻥ ﺑﺎﺭﺯﺓ ﻭﺑﺄﻥ ﻳﻠﺪ ﻷﻥ ﺭﻃﻮﺑﺎﺕ‬
‫ﺍﻟﺴﻤﻚ ﻛﺜﲑﺓ ﺇﻻ ﺃﻥ ﻧﻘﻮﻝ ﺇﻥ ﺍﻟﺴﻤﻚ ﻻ ﺷﻚ ﺃﻥ ﺭﻃﻮﺑﺔ ﺃﻋﻀﺎﺋﻪ ﻛﺜﲑﺓ ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﺑﺪﻧﻪ ﺭﻃﻮﺑﺎﺕ ﺗﻔﻀﻞ ﻟﻐﺬﺍﺀ‬
‫ﺍﳉﻨﲔ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺩﻣﻪ ﻗﻠﻴﻞ ﺟﺪﺍﹰ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﲨﻴﻊ ﻣﺎ ﻳﺮﺩ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻓﺈﻧﻪ ﻳﻨﺼﺮﻑ ﺇﱃ ﺗﻐﺬﻳﺔ ﺃﻋﻀﺎﺋﻪ‬
‫ﻓﻼ ﺗﺒﻘﻰ ﰲ ﺑﺪﻧﻪ ﺭﻃﻮﺑﺔ ﺗﺴﺘﺤﻖ ﺃﻥ ﻳﻨﺪﻓﻊ ﻋﻨﻪ ﺇﱃ ﻏﺬﺍﺀ ﻏﲑﻩ ﺃﻭ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﲞﻼﻑ ﺍﳌﺎﺷﻴﺔ ﻭﳓﻮﻫﺎ‪ .‬ﻭﻛﻞ ﺣﻴﻮﺍﻥ ﻟﻪ‬
‫ﺃﺫﻥ ﺑﺎﺭﺯﺓ ﻓﺈﻧﻪ ﳛﺮﻛﻬﺎ ﻟﻴﺘﻮﺻﻞ ﺑﺬﻟﻚ ﺇﱃ ﲨﻴﻊ ﺍﳍﻮﺍﺀ ﺍﳊﺎﻣﻞ ﻟﻠﺼﻮﺕ ﺇﱃ ﲨﻴﻊ ﺍﳉﻬﺎﺕ ﺍﻟﻠﻬﻢ ﺇﻻ ﻛﺜﲑﹰﺍ ﻣﻦ ﺃﺷﺨﺎﺹ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﺈﻬﻧﻢ ﻻ ﳛﺮﻛﻮﻥ ﺁﺫﺍﻬﻧﻢ‪.‬‬
 ‫ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺴﻬﻞ ﻋﻠﻴﻪ ﺗﻮﺟﻴﻪ ﺛﻘﺐ ﺃﺫﻧﻪ ﺇﱃ ﲨﻴﻊ ﺍﳉﻬﺎﺕ ﻷﺟﻞ ﺳﻬﻮﻟﺔ ﺣﺮﻛﺔ ﺭﺃﺳﻪ ﻟﺬﻟﻚ ﻭﻻ ﻛﺬﻟﻚ‬
‫ﻏﲑﻩ ﻣﻦ ﺍﳌﺎﺷﻴﺔ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﺣﻴﻮﺍﻥ ﻟﻪ ﺃﺫﻥ ﺑﺎﺭﺯﺓ ﻏﲑ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ﺃﺫﻧﻴﻪ ﺗﻜﻮﻧﺎﻥ ﻓﻮﻕ ﺭﺃﺳﻪ ﻭﺫﻟﻚ ﻷﺟﻞ‬
‫ﻃﺄﻃﺄﺓ ﺭﺃﺳﻪ ﺧﺎﺻﺔ ﻋﻨﺪ ﺍﳌﺮﻋﻰ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﲞﻼﻑ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ﺃﺫﻧﻴﻪ ﰲ ﻭﺳﻂ ﺟﺎﻧﱯ ﺭﺃﺳﻪ ﻭﺫﻟﻚ ﻷﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﻳﺴﻬﻞ ﻋﻠﻴﻪ ﲢﺮﻳﻚ ﺭﺃﺳﻪ ﺇﱃ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﺟﻌﻞ ﻟﻪ ﺻﺪﻑ ﻣﻌﻮﺝ ﻟﻴﺤﺒﺲ ﲨﻴﻊ ﺍﻟﺼﻮﺕ ﺃﻣﺎ ﻓﺎﺋﺪﺓ ﺻﺪﻓﺔ ﺍﻷﺫﻥ ﻓﻠﻴﻜﻮﻥ ﻟﻪ ﺁﻟﺔ ﳉﻤﻊ ﺍﻟﺼﻮﺕ ﻛﻤﺎ ﰲ‬
‫ﺭﺃﺳﻲ ﺍﻟﺒﺎﺫﻫﻨﺞ‪.‬‬
‫ﻭﺃﻣﺎ ﻓﺎﺋﺪﺓ ﺗﻌﻮﳚﻪ ﻭﺗﻌﺮﳚﺔ ﻓﻠﻴﻜﻮﻥ ﻣﺎ ﻳﻘﻊ ﰲ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻟﺼﺪﻓﺔ ﳑﻨﻮﻋﹰﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘﻌﺮﻳﺞ ﻋﻨﺪ ﺩﺧﻮﻝ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﰲ‬
‫ﺛﻘﺐ ﺍﻷﺫﻥ‪ .‬ﻭﺫﻟﻚ ﻷﺟﻞ ﺍﺣﺘﺒﺎﺳﻪ ﰲ ﺫﻟﻚ ﺍﻟﺘﻌﺮﻳﺞ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﺬﻩ ﺍﻟﻌﺼﺒﺔ ﰲ ﺃﺣﻮﺍﻝ ﺍﻟﺴﻤﻊ ﻛﺎﳉﻠﻴﺪﻳﺔ ﰲ ﺃﺣﻮﺍﻝ ﺍﻹﺑﺼﺎﺭ ﻫﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﳍﻢ ﺇﻥ ﻭﻗﻮﻉ ﺃﺷﺒﺎﺡ ﺍﳌﺮﺋﻴﺎﺕ ﻫﻮ‬
‫ﻋﻠﻰ ﺳﻄﺢ ﺍﳉﻠﻴﺪﻳﺔ ﻭﳓﻦ ﻗﺪ ﺃﺑﻄﻠﻨﺎﻩ‪.‬‬
‫ﻭﺃﻟﻔﺎﻅ ﺑﺎﻗﻲ ﺍﻟﻔﺼﻞ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﻧﻒ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺗﺸﺮﻳﺢ ﺍﻷﻧﻒ ﻳﺸﺘﻤﻞ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻔﺼﻞ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﺍﻷﻧﻒ ﳐﻠﻮﻕ ﻟﻜﻞ ﺣﻴﻮﺍﻥ ﻳﺘﻨﻔﺲ ﺍﳍﻮﺍﺀ ﻭﺫﻟﻚ ﻛﻞ ﺣﻴﻮﺍﻥ ﻟﻪ ﺭﺋﺔ‪ ،‬ﻭﳜﺘﺺ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻥ ﺃﻧﻔﻪ ﺑﺎﺭﺯ ﻣﻦ ﺑﲔ ﻋﻴﻨﻴﻪ‬
‫ﻟﻴﻜﻮﻥ ﻭﻗﺎﻳﺔ ﳍﻤﺎ ﳑﺎ ﻳﺮﺩ ﺇﱃ ﺍﻟﻌﲔ ﻣﻦ ﺟﻬﺔ ﺍﻷﻧﻒ ﻭﻣﻨﻘﺎﺭ ﺍﻟﻄﲑ ﻳﻘﻮﻡ ﻟﻪ ﻣﻘﺎﻡ ﺍﻷﻧﻒ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻔﻴﻞ ﻓﻠﻤﺎ ﻛﺎﻥ ﺣﻴﻮﺍﻧﹰﺎ‬
‫ﻋﻈﻴﻢ ﺍﳉﺜﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﺭﺗﻔﺎﻋﻪ ﻛﺜﲑﹰﺍ ﱂ ﻳﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻋﻨﻖ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻟﻪ ﻋﻨﻖ ﻻﺣﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻃﻮﻳﻼ ﺟﺪﹰﺍ‬
‫ﻟﻴﺼﻞ ﺭﺃﺳﻪ ﺇﱃ ﺍﻷﺭﺽ ﻷﺟﻞ ﺍﻟﺮﻋﻲ ﻭﳓﻮﻩ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﲪﻞ ﺭﺃﺳﻪ ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﻋﺪﱘ ﺍﻟﻌﻨﻖ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﻌﺬﺭ ﺗﺼﻮﻳﺘﻪ ﻣﻦ ﻓﻤﻪ ﻭﺗﻌﺬﺭ ﺃﻛﻠﻪ ﺑﺪﻭﻥ‬
‫ﺷﻲﺀ ﳑﺘﺪ ﻳﺼﻞ ﺇﱃ ﺍﻷﺭﺽ ﻟﻴﺄﺧﺬ ﺑﻪ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﻟﻌﺸﺐ ﻭﺫﻟﻚ ﺍﳌﻤﺘﺪ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺁﻟﺔ ﻳﺘﻨﻔﺲ ﻬﺑﺎ ﻓﻠﺬﻟﻚ ﺧﻠﻖ‬
‫ﺍﳋﺮﻃﻮﻡ ﻭﺫﻟﻚ ﺍﳋﺮﻃﻮﻡ ﻫﻮ ﻟﻪ ﺃﻧﻒ ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺟﻌﻞ ﺁﻟﺔ ﻳﺘﻨﺎﻭﻝ ﻬﺑﺎ ﻣﺎ ﻳﺘﻨﺎﻭﻟﻪ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﺸﺄﻥ ﻭﺟﻌﻞ ﻃﺮﻓﻬﺎ‬
‫ﺻﻠﺒﹰﺎ ﻟﻴﺘﻤﻜﻦ ﺑﻪ ﻣﻦ ﻗﻄﻊ ﺍﻟﻌﺸﺐ ﻭﻏﲑﻩ ﻓﻠﺬﻟﻚ ﺃﻧﻒ ﺍﻟﻔﻴﻞ ﻳﻘﻮﻡ ﻟﻪ ﻣﻘﺎﻡ ﺍﻟﻴﺪ ﻭﻣﺄﺧﺬﻩ ﺧﺮﻃﻮﻣﻪ ﻳﻮﺻﻠﻪ ﺇﱃ ﻓﻤﻪ ﻭﻫﻮ‬
‫ﰲ ﺃﻋﻠﻰ ﻓﻤﻪ ﻭﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﺃﺿﻌﻒ ﺍﳊﻴﻮﺍﻥ ﴰﺎﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﻫﻮ ﳏﺘﺎﻝ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻟﺮﺍﺋﺤﺔ ﺑﺎﻟﺘﺒﺨﺮ‬
‫ﻭﺍﻟﺘﺴﺨﲔ ﺑﺴﺒﺐ ﺍﳊﻚ ﻭﳓﻮﻩ ﻭﺍﻷﻧﻒ ﻳﺒﺘﺪﺉ ﻣﻦ ﺃﺳﻔﻞ ﻭﺍﺳﻌﹰﺎ ﰒ ﻳﺘﻀﺎﻳﻖ ﺇﱃ ﻓﻮﻕ ﺃﻣﺎ ﺳﻌﺘﻪ ﻣﻦ ﺃﺳﻔﻞ ﻓﻠﻴﺄﺧﺬ ﻫﻮﺍ ًﺀ‬
‫ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺃﻣﺎ ﺿﻴﻘﻪ ﰲ ﺃﻋﻼﻩ ﻓﻠﻴﻤﻜﻦ ﻣﺎ ﻳﺼﺤﺐ ﺍﳍﻮﺍﺀ ﺍﳌﺴﺘﻨﺸﻖ ﻣﻦ ﺍﻟﻨﺴﻴﻢ ﻭﳓﻮﻩ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﺇﱃ ﺩﺍﺧﻞ‪ ،‬ﻭﺇﳕﺎ ﺍﺑﺘﺪﺃ‬
‫ﻣﻦ ﺃﺳﻔﻞ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻭﱂ ﳛﺼﻞ ﺃﻭ ﻟﻪ ﻓﻮﻕ ﲝﺬﺍﺀ ﺁﻟﺔ ﺍﻟﺸﻢ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﺍﳍﻮﺍﺀ ﺍﺠﻤﻟﺬﻭﺏ ﺇﱃ ﺍﻟﺮﺋﺔ ﺻﻌﻮﺩ ﻭﻧﺰﻭﻝ ﻣﻌﲔ‬
‫ﻋﻠﻰ ﺍﳒﺬﺍﺑﻪ ﻭﻛﺬﻟﻚ ﻻﺳﺘﺤﺎﻟﺔ ﺍﳋﻼﺀ ﻭﻫﺬﺍ ﻛﻤﺎ ﰲ ﺍﻷﻧﺎﺑﻴﺐ ﺍﻟﱵ ﺗﻌﻤﻞ ﻻﳒﺬﺍﺏ ﺍﳌﺎﺀ ﻓﻴﻬﺎ ﻷﺟﻞ ﺍﺳﺘﺤﺎﻟﺔ ﺍﳋﻼﺀ‪،‬‬
‫ﻭﻋﻨﺪ ﺃﻋﻠﻰ ﺍﻷﻧﻒ ﻣﻨﻔﺬﺍﻥ ﺩﻗﻴﻘﺎﻥ ﺟﺪﹰﺍ ﻳﻨﻔﺬﺍﻥ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﻌﻴﻨﲔ ﲝﺬﺍﺀ ﺍﳌﻮﻕ ﺍﻷﻋﻈﻢ ﻭﻓﻴﻬﻤﺎ ﺗﻨﻔﺬ ﺍﻟﺮﻭﺍﺋﺢ ﺍﳊﺎﺩﺓ‬
‫ﻭﻏﲑﻫﺎ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﻌﻴﻨﲔ ﻭﻟﺬﻟﻚ ﺗﺘﻀﺮﺭ ﺍﻟﻌﻴﻨﺎﻥ ﺑﺮﺍﺋﺤﺔ ﺍﻟﺼﻨﺎﻥ ﺍﻟﻘﻮﻱ ﻭﻟﺬﻟﻚ ﺃﻳﻀﺎ ﺗﺪﻣﻊ ﻋﻨﺪ ﺷﻢ ﻣﺜﻞ ﺍﻟﺒﺼﻞ ﻭﻣﻦ‬
 ‫ﻫﺬﻳﻦ ﺍﳌﻨﻔﺬﻳﻦ ﺗﻨﺪﻓﻊ ﺍﻟﻔﻀﻮﻝ ﺍﻟﻐﻠﻴﻈﺔ ﺍﻟﱵ ﰲ ﺩﺍﺧﻞ ﺍﻟﻌﻴﻨﲔ ﻭﻫﻲ ﺍﻟﱵ ﺗﻐﻠﻆ ﻋﻨﺪ ﺍﻻﻧﺪﻓﺎﻉ ﺑﺎﻟﺪﻣﻮﻉ‪ .‬ﻭﺇﺫﺍ ﺣﺪﺙ‬
‫ﳍﺬﻳﻦ ﺍﳌﻨﻔﺬﻳﻦ ﺍﻧﺴﺪﺍﺩ ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﻐﺮﺏ ﻛﺜﺮﺕ ﺍﻟﻔﻀﻮﻝ ﰲ ﺍﻟﻌﻴﻨﲔ ﻭﻟﺬﻟﻚ ﺗﻜﺜﺮ ﺃﻣﺮﺍﺿﻬﺎ ﺣﻴﻨﺌﺬٍ ﻭﺇﺫﺍ ﺍﻧﺘﻬﻰ ﺍﻷﻧﻒ‬
‫ﺇﱃ ﺃﻋﻼﻩ ﺍﻧﻘﺴﻢ ﺍﺠﻤﻟﺮﻯ ﻫﻨﺎﻙ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬

‫ﻗﺴﻢ ﻭﺍﺣﺪ ﻏﻠﻴﻆ ﻣﺘﺴﻊ ﻳﻨﺤﺪﺭ ﻣﺆﺭﺑﹰﺎ ﺇﱃ ﺁﺧﺮ ﻓﻀﺎﺀ ﺍﻟﻔﻢ‪ ،‬ﻭﻓﻴﻪ ﻳﻨﻔﺬ ﺍﳍﻮﺍﺀ ﺇﱃ ﺍﳊﻨﺠﺮﺓ ﻭﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ ﰒ ﺇﱃ ﺍﻟﺮﺋﺔ‬
‫ﻭﻗﺴﻤﺎﻥ ﺩﻗﻴﻘﺎﻥ ﻳﺼﻌﺪ ﻣﻨﻬﻤﺎ ﺍﳍﻮﺍﺀ ﺇﱃ ﻋﻈﺎﻡ ﺍﳌﺼﻔﺎﺓ ﺍﳌﺜﻘﺒﺔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎﻙ ﺇﱃ ﺩﺍﺧﻞ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ ﰲ ﺛﻘﻮﺏ ﺍﻷﻡ ﺍﳉﺎﻓﻴﺔ‬
‫ﳏﺎﺫﻳﺔ ﻟﺜﻘﻮﺏ ﺗﻠﻚ ﺍﻟﻌﻈﺎﻡ ﻭﻣﻦ ﻫﻨﺎﻙ ﺗﻨﻔﺬ ﺇﱃ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺍﻟﺸﺒﻴﻬﺘﲔ ﲝﻠﻤﺔ ﺍﻟﺜﺪﻱ ﺍﻟﻠﺘﲔ ﰲ ﻣﻘﺪﻡ ﺍﻟﺪﻣﺎﻍ ﻭﰲ ﻛﻞ‬
‫ﻭﺍﺣﺪﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺛﻘﺐ ﺩﻗﻴﻖ ﺟﺪﹰﺍ ﻳﻔﻀﻲ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻓﻠﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺮﻭﺍﺋﺢ ﳍﺎ ﺗﺄﺛﲑ ﻗﻮﻱ ﰲ ﺍﻟﺪﻣﺎﻍ‪،‬‬
‫ﻭﺫﻟﻚ ﻷﺟﻞ ﻧﻔﻮﺫﻫﺎ ﺻﺤﺒﺔ ﺍﳍﻮﺍﺀ ﺍﳌﺴﺘﻨﺸﻖ ﰲ ﻫﺬﻳﻦ ﺍﻟﺜﻘﺒﲔ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺇﺩﺭﺍﻙ ﺍﻟﺮﺍﺋﺤﺔ ﻫﻮ‬
‫ﻬﺑﺎﺗﲔ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺃﻥ ﺍﳍﻮﺍﺀ ﺍﳌﺨﺎﻟﻂ ﻟﻠﺮﺍﺋﺤﺔ ﻭﺇﻥ ﻛﺜﺮﺕ ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ ﻭﻗﻮﻳﺖ ﻓﺈﻥ ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ ﺇﳕﺎ ﺗﺪﺭﻙ ﺇﺫﺍ ﺍﺳﺘﻨﺸﻖ‬
‫ﺫﻟﻚ ﺍﳍﻮﺍﺀ ﺣﱴ ﺑﻠﻎ ﻫﻨﺎﻙ ﻭﻟﻮ ﻛﺎﻥ ﺇﺩﺭﺍﻙ ﺍﻟﺮﺍﺋﺤﺔ ﻫﻮ ﺑﺎﳌﻨﺨﺮﻳﻦ ﻟﻜﻨﺎ ﻧﺪﺭﻙ ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ ﺑﺪﻭﻥ ﺍﻻﺳﺘﻨﺸﺎﻕ ﻭﺫﻟﻚ‬
‫ﺇﺫﺍ ﺍﻣﺘﻸ ﺍﳌﻨﺨﺮﺍﻥ ﻣﻦ ﺍﳍﻮﺍﺀ ﺍﳊﺎﻣﻞ ﻟﺘﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ ﻭﻣﻦ ﺫﻳﻨﻚ ﺍﻟﺜﻘﺒﲔ ﺗﻨﺪﻓﻊ ﺍﻟﻔﻀﻮﻝ ﻣﻦ ﺍﻟﺒﻄﻦ ﺍﳌﻘﺪﻡ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺇﱃ‬
‫ﺣﻴﺚ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻷﻧﻒ ﰲ ﺍﻟﺘﺼﻌﻴﺪ ﻓﻴﻨﺰﻝ ﺑﻌﻀﻬﺎ ﰲ ﳎﺮﻯ ﺍﳊﻨﻚ ﺇﱃ ﻓﻀﺎﺀ ﺍﻟﻔﻢ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﳜﺮﺝ ﻣﻦ ﺍﻷﻧﻒ ﻭﺑﺎﻗﻲ‬
‫ﺃﻟﻔﺎﻅ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻇﺎﻫﺮﺓ ﺍﳌﻌﲎ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺍﻟﻔﻢ ﻭﺍﻟﻠﺴﺎﻥ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﻔﻢ ﻋﻀﻮ ﺿﺮﻭﺭﻱ‪...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻳﺘﻮﺯﻉ ﻣﻨﻬﻤﺎ ﺍﻟﻌﺮﻭﻕ ﻭﺍﻟﻜﺜﲑ ﻳﺴﻤﻴﺎﻥ ﺍﻟﺼﺮﺩﻳﻦ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﻛﻞ ﺣﻴﻮﺍﻥ ﻳﺘﻨﻔﺲ ﺑﺎﻻﺳﺘﻨﺸﺎﻕ ﻟﻠﻬﻮﺍﺀ ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﺘﻨﻔﺲ ﻣﻦ ﺃﻧﻔﻪ ﻓﻘﻂ ﺇﻻ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻧﻪ ﻳﺘﻨﻔﺲ ﻣﻦ ﺃﻧﻔﻪ ﻭﻣﻦ ﻓﻤﻪ‪.‬‬
‫ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳛﺘﺎﺝ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﺃﻭ ﹰﻻ ﺇﱃ ﺍ ﻟﻜﻼﻡ ﻭﻫﻮ ﺇﳕﺎ ﻳﺘﻢ ﺑﺘﻘﻄﻴﻊ ﺣﺮﻭﻑ ﳛﺘﺎﺝ ﻓﻴﻬﺎ ﺇﱃ ﺧﺮﻭﺝ ﻫﻮﺍﺀ‬
‫ﺑﻌﻀﻪ ﻣﻦ ﺍﻷﻧﻒ ﻭﺑﻌﻀﻪ ﻣﻦ ﺍﻟﻔﻢ ﻭﺇﳕﺎ ﻳﺘﻢ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺩﺧﻮﻝ ﺍﳍﻮﺍﺀ ﻫﻮ ﺃﻳﻀﹰﺎ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻌﻀﻮﻳﻦ ﻓﻠﺬﻟﻚ ﳝﻜﻦ‬
‫ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺘﻨﻔﺲ ﻭﻫﻮ ﻣﻄﺒﻮﻕ ﺍﻟﻔﻢ‪.‬‬
‫ﻭﻳﺘﻤﻜﻦ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻫﻮ ﻣﻄﺒﻮﻕ ﺍﻷﻧﻒ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﻏﲑﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺘﻨﻔﺴﺔ ﻭﻗﺪ ﻓﺘﺢ ﺑﻴﻄﺎﺭ ﻓﻢ ﻓﺮﺱ ﺑﺂﻟﺔ‬
‫ﺳﺪﺕ ﻣﻨﺨﺮﻳﻪ ﻓﻤﺎﺕ ﰲ ﺍﻟﻮﻗﺖ‪ .‬ﻭﻗﺪ ﺑﻴﻨﺎ ﻓﻴﻤﺎ ﺳﻠﻒ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﺍﳊﻴﻮﺍﻥ ﻳﻜﺘﻔﻲ ﺑﻔﻢ ﻭﺍﺣﺪ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻐﺬﺍﺀ ﻭﻻ‬
‫ﻛﺬﻟﻚ ﺍﻟﻨﺒﺎﺕ ﻓﺈﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺃﻓﻮﺍﻩ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﻫﻲ ﺃﻃﺮﺍﻑ ﺃﺻﻮﻟﻪ ﻷﻧﻪ ﻳﺄﺧﺬ ﺍﻟﻐﺬﺍﺀ ﺑﺎﻹﺭﺍﺩﺓ ﻭﻳﻨﻘﻠﻪ ﺇﱃ ﻓﻤﻪ ﻓﻠﺬﻟﻚ‬
‫ﻳﻜﺘﻔﻲ ﺑﻮﺍﺣﺪ ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﻨﺒﺎﺕ ﻓﺈﻧﻪ ﻳﺄﺧﺬ ﺍﻟﻐﺬﺍﺀ ﺑﺎﻟﻄﺒﻊ ﻭﺑﺎﳉﺬﺏ ﺍﻟﻄﺒﻴﻌﻲ ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﺃﻓﻮﺍﻩ ﻛﺜﲑﺓ ﺣﱴ ﺇﺫﺍ ﺗﻌﺬﺭ‬
‫ﺍﳉﺬﺏ ﺑﺒﻌﻀﻬﺎ ﻷﺟﻞ ﻋﻮﺯ ﺍﳌﺎﺩﺓ ﻭﳓﻮ ﺫﻟﻚ ﳝﻜﻦ ﻣﻦ ﺫﻟﻚ ﺍﳉﺬﺏ ﺑﺎﻟﺒﺎﻗﻲ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺃﻥ ﳝﻀﻎ ﺍﳌﺄﻛﻮﻝ‬
‫ﻗﺒﻞ ﺑﻠﻌﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺳﻌﺔ ﻛﺒﲑﺓ ﰲ ﻓﻤﻪ ﻭﰲ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ ﻣﻨﻪ ﺇﱃ ﺩﺍﺧﻠﻪ ﻭﻻ ﻛﺬﻟﻚ ﻣﺎ ﻳﺒﻠﻊ ﺍﳌﺄﻛﻮﻝ ﺑﺪﻭﻥ‬
‫ﺗﺼﻐﲑ ﺍﻹﻧﺴﺎﻥ ﻭﺣﺪﻩ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﻗﻮﺓ ﺣﺮﻛﺔ ﻓﻜﻪ ﻟﻠﻌﺾ ﻭﳓﻮﻩ‪ ،‬ﲞﻼﻑ ﺑﺎﻗﻲ ﺍﳊﻴﻮﺍﻥ ﻓﺈﻥ ﻣﻨﻬﺎ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﺫﻟﻚ‬
‫ﻟﻴﻜﻮﻥ ﻓﻤﻪ ﻛﺎﻟﺴﻼﺡ ﻟﻪ ﻭﻣﻨﻬﺎ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ﻟﻴﻜﻮﻥ ﻗﺒﻀﻪ ﻋﻠﻰ ﺍﻟﺼﻴﺪ ﻭﳓﻮﻩ ﻗﻮﻳﹰﺎ ﻭﻣﻨﻬﺎ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ﻷﺟﻞ‬
 ‫ﺣﺎﺟﺘﻪ ﺇﱃ ﺗﻜﺴﲑ ﻣﺄﻛﻮﻟﻪ ﺑﻔﻤﻪ ﻭﳓﻮ ﺫﻟﻚ ﻭﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻧﻪ ﳌﺎ ﻛﺎﻥ ﻳﺘﺨﺬ ﺍﻟﻐﺬﺍﺀ ﺑﺎﻟﺼﻨﺎﻋﺔ ﻟﻴﺴﺘﻐﲏ ﻋﻦ ﺫﻟﻚ ﻛﻠﻪ‪،‬‬
‫ﻓﻠﺬﻟﻚ ﻓﻜﻪ ﺍﳌﺘﺤﺮﻙ ﺃﺧﻒ ﻭﺃﺿﻌﻒ ﺣﺮﻛﺔ ﻣﻦ ﻏﲑﻩ‪ .‬ﻭﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﳛﺮﻙ ﻓﻜﻪ ﺍﻷﺳﻔﻞ ﺇﻻ ﺍﻟﺘﻤﺴﺎﺡ ﻓﺈﻧﻪ ﳛﺮﻙ ﻓﻜﻪ‬
‫ﺍﻷﻋﻠﻰ‪.‬‬
‫ﻭﻗﺪ ﺑﻴﻨﺎ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻋﻨﺪ ﻛﻼﻣﻨﺎ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻭﲨﻴﻊ ﺁﻻﺕ ﺍﳊﻮﺍﺱ‪ ،‬ﻓﺈﻥ ﻛﻞ ﺁﻟﺔ ﻣﻨﻬﺎ ﺗﺰﻳﺪ ﻋﻠﻰ‬
‫ﻭﺍﺣﺪﺓ ﻭﻛﺬﻟﻚ ﺍﻟﻠﺴﺎﻥ ﺃﻳﻀﹰﺎ ﻭﻟﻜﻦ ﺍﻟﻠﺴﺎﻥ ﺍﺧﺘﺺ ﺑﺄﻥ ﻓﺮﺩﻳﻪ ﻣﻠﺘﺼﻖ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ ﻭﻻ ﻛﺬﻟﻚ ﻟﺴﺎﻥ ﺑﻌﺾ ﺍﳊﻴﺎﺕ‬
‫ﻓﺈﻧﻪ ﻣﻘﺴﻮﻡ ﻓﻴﻬﺎ ﺑﺎﺛﻨﲔ ﻭﺇﳕﺎ ﺍﺧﺘﺺ ﺍﻟﻠﺴﺎﻥ ﺑﺎﻟﺘﺼﺎﻕ ﺃﺣﺪ ﻓﺮﺩﻳﻪ ﺑﺎﻵﺧﺮ ﻷﻧﻪ ﻟﻮ ﺑﻘﻲ ﻋﻠﻰ ﺣﺎﻟﻪ ﻣﻘﺴﻮﻣﹰﺎ ﺑﺈﺛﻨﲔ ﻛﻤﺎ ﰲ‬
‫ﺗﻠﻚ ﺍﳊﻴﺎﺕ ﻟﺰﻡ ﺫﻟﻚ ﻋﺴﺮ ﺍﳌﻀﻎ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻜﻼﻡ ﳜﺘﻞ ﰲ ﺍﻹﻧﺴﺎﻥ ﻓﻠﺬﻟﻚ ﻟﺼﻖ ﻓﺮﺩﺍﻩ‪ ،‬ﻭﺟﻌﻞ ﻟﺴﺎﻧﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﺃﻟﺴﻨﺔ‬
‫ﺍﻷﺟﻨﺔ ﺑﻴﺾ ﺍﻷﻟﻮﺍﻥ ﻷﻥ ﳊﻢ ﺍﻟﻠﺴﺎﻥ ﻛﺬﻟﻚ ﻭﺇﳕﺎ ﳛﻤﺮ ﺍﻟﻠﺴﺎﻥ ﺑﻌﺪ ﺍﻟﻮﻻﺩﺓ ﻭﺫﻟﻚ ﳌﺎ ﻳﻠﺰﻣﻪ ﻣﻦ ﺍﻟﺪﻡ ﰲ ﺍﻟﻌﺮﻭﻕ ﺍﳌﻨﺒﺜﺔ‬
‫ﻓﻴﻪ‪.‬‬
‫ﻭﺃﻟﻔﺎﻅ ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳ ﺢ ﺃﻋﻀﺎﺀ ﺍﳊﻠﻖ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻧﻌﲏ ﺑﺎﳊﻠﻖ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﻓﻴﻪ ﳎﺮﻯ ﺍﻟﻨﻔﺲ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻘﺼﺒﺔ ﻭﺍﳌﺮﻱﺀ‬
‫ﻓﻨﺬﻛﺮ ﺗﺸﺮﳛﻬﺎ ﻣﻦ ﺑﻌﺪ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﺍﳊﻠﻖ ﻛﻤﺎ ﻗﺎﻟﻪ ﻫﻮ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﻓﻴﻪ ﳎﺮﻯ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻐﺬﺍﺀ ﻭﻓﻴﻪ ﺍﻟﻠﻬﺎﺓ ﻭﺍﻟﻠﻮﺯﺗﺎﻥ ﻭﺍﻟﻐﻠﺼﻤﺔ ﻭﺃﻣﺎ ﺍﻟﻔﻢ ﻓﻬﻮ ﻣﻘﺪﻡ‬
‫ﺍﳊﻠﻖ ﻭ ﺃﺳﻔﻠﻪ ﻓﻠﺬﻟﻚ ﻳﻌﺪ ﺍﻟﻠﺴﺎﻥ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻔﻢ ﺍﻷﻋﻠﻰ ﻻ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﳊﻠﻖ ﻭﺃﻋﲏ ﺍﳊﻨﻚ ﻭﻫﻮ ﺳﻘﻒ ﺍﳊﻠﻖ ﻭﺍﻟﻠﻬﺎﺓ‬
‫ﻋﻀﻮ ﻣﺴﺘﻄﻴﻞ ﺃﻋﻼﻩ ﻣﺘﺼﻞ ﺑﺴﻘﻒ ﺍﳊﻠﻖ ﻭﺃﺳﻔﻠﻪ ﳛﺎﺫﻱ ﺍﳊﻨﺠﺮﺓ ﻭﰲ ﻃﺮﻓﻪ ﺍﻷﺳﻔﻞ ﺟﺮﻡ ﻣﺴﺘﺪﻳﺮ ﻛﺎﻟﻜﺮﺓ ﻭﺟﻮﻫﺮﺓ‬
‫ﺟﻮﻫﺮ ﳊﻤﻲ ﻋﺼﱯ ﻭﺍﳌﻨﺎﻓﻊ ﺍﳌﺸﻬﻮﺭﺓ ﻟﻪ ﺛﻼﺙ ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﺍﻟﺸﻴﺦ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻠﻮﺯﺗﺎﻥ ﻓﻬﻤﺎ ﺍﻟﻨﻐﺎﻧﻎ ﻭﺗﺴﻤﻰ ﺃﺻﻮﻝ ﺍﻷﺫﻧﲔ ﻭﻳﻘﺎﻝ ﳍﻤﺎ ﰲ ﺍﻟﻌﺮﻑ ﺍﻟﻌﺎﻡ ﻧﺒﺎﺕ ﺍﻷﺫﻧﲔ ﻭﳘﺎ ﻋﻀﻠﺘﺎﻥ ﰲ ﺟﺎﻧﱯ‬
‫ﺍﳊﻠﻖ‪ .‬ﻭﻗﺪ ﻋﺮﻓﻨﺎﳘﺎ‪ ،‬ﻭﻋﺮﻓﻨﺎ ﻣﻨﺎﻓﻌﻬﻤﺎ ﻭﺫﻟﻚ ﻋﻨﺪ ﻛﻼﻣﻨﺎ ﰲ ﺍﻟﻌﻀﻞ ﻓﻠﲑﺟﻊ ﻏﻠﻴﻪ ﻣﻦ ﻫﻨﺎﻙ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻛﻴﻒ ﳚﻮﺯ ﺃﻥ ﻳﻌﺪ ﻫﺬﺍﻥ ﺍﻟﻌﻀﻮﺍﻥ ﻣﻦ ﺍﻟﻌﻀﻞ ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻨﻬﻤﺎ ﳛﺮﻙ ﺍﻟﺒﺘﺔ ﻋﻀﻮﹰﺍ ﻣﻦ ﺍﻷﻋﻀﺎﺀ؟‬
‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺷﺮﻁ ﺍﻟﻌﻀﻞ ﺃﻥ ﻳﻜﻮﻥ ﳏﺮﻛﹰﺎ ﻟﻌﻀﻮ ﻣﺎ‪ ،‬ﺑﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺷﺄﻧﻪ ﲢﺮﻳﻚ ﺷﻲﺀ ﻣﺎ ﻭﺇﻥ ﱂ ﻳﻜﻦ‬
‫ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻋﻀﻮﹰﺍ ﻭﻫﺎﺗﺎﻥ ﺍﻟﻌﻀﻠﺘﺎﻥ ﺗﻌﻴﻨﺎﻥ ﻋﻠﻰ ﲢﺮﻳﻚ ﺍﳌﻤﻀﻮﻍ ﻭﺗﺒﻠﻴﻐﻪ ﺇﱃ ﻓﻢ ﺍﳌﺮﻱﺀ ﻭﺫﻟﻚ ﺃﻬﻧﻤﺎ ﻳﺘﺸﺒﺜﺎﻥ‬
‫ﺑﺎﻷﻏﺬﻳﺔ ﻭﻳﺪﻓﻌﺎﻬﻧﺎ ﺇﱃ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﻟﺬ ﻟﻚ ﺇﺫﺍ ﻋﺮﺽ ﳍﺎﺗﲔ ﺍﻟﻌﻀﻠﺘﲔ ﺁﻓﺔ ﺗﻀﻌﻒ ﻓﻌﻠﻬﻤﺎ ﻳﻌﺴﺮ ﺣﻴﻨﺌﺬٍ ﻧﻔﻮﺫ ﺍﻷﻏﺬﻳﺔ‬
‫ﺇﱃ ﺍﳌﺮﻱﺀ ﻭﺫﻟﻚ ﻛﻤﺎ ﺇﺫﺍ ﺃﺻﺎﻬﺑﺎ ﻳﺒﻮﺳﺔ ﺷﺪﻳﺪﺓ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﻥ ﻫﺬﺍ ﻳﺘﻢ ﻭﻟﻮ ﻛﺎﻥ ﺟﻮﻫﺮﻫﺎ ﻣﻦ ﳊﻢ ﻭﻋﺼﺐ ﻓﻘﻂ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻧﺎ ﻋﻀﻠﺘﲔ ﻓﺈﻥ ﺍﻟﻌﻀﻞ ﻻ ﺑﺪ ﰲ‬
‫ﲢﻘﻴﻘﻪ ﻣﻦ ﻋﺼﺐ ﻭﺭﺑﺎﻁ‪ ...‬ﻭﳊﻢ ﺟﺎﺳﻲ ﳌﺎ ﻳﺜﲑ ﺫﻟﻚ ﻣﻦ ﺧﻠﻞ‪.‬‬
‫ﻗﻠﻨﺎ‪ :‬ﻣﺴﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻳﺘﻢ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﺟﻮﻫﺮ ﻫﺬﻳﻦ ﺭﺑﺎﻁ‪ ،‬ﻭﻟﻜﻦ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻳﻜﻮﻥ ﺿﻌﻴﻔﹰﺎ ﻓﺈﻥ ﺍﻟﻌﺼﺐ ﺇﳕﺎ‬
‫ﻳﻘﻮﻯ ﻓﻌﻠﻪ ﰲ ﺍﻟﺘﺤﺮﻳﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﺃﺟﺰﺍﺀ ﺭﺑﺎﻃﻴﺔ ﻓﻠﺬﻟﻚ ﻫﺬﺍﻥ ﺍﻟﻌﻀﻮﺍﻥ ﺇﳕﺎ ﻳﺸﺘﺪ ﻓﻌﻠﻬﻤﺎ ﻭﻳﻘﻮﻯ ﺇﺫﺍ ﻛﺎﻧﺎ ﻋﻀﻠﺘﲔ‬
 ‫ﻭﻣﻦ ﻣﻨﺎﻓﻌﻬﻤﺎ ﺃﻳﻀﹰﺎ ﺃﻬﻧﻤﺎ ﻳﻜﻤﻼﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻮﺕ ﻭﻳﻘﻮﻳﺎﻧﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻬﻧﻤﺎ ﻳﻀﻴﻘﺎﻥ‪ ،‬ﻣﺎ ﳛﺎﺫﻱ ﻓﻢ ﺍﳊﻨﺠﺮﺓ ﻓﺈﺫﺍ ﺧﺮﺝ‬
‫ﺍﳍﻮﺍﺀ ﻣﻦ ﺍﳊﻨﺠﺮﺓ ﺧﺮﺝ ﻣﻦ ﻣﺘﺴﻊ ﺇﱃ ﻣﻮﺿﻊ ﺿﻴﻖ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺇﱃ ﻓﻀﺎﺀ ﺍﳊﻠﻖ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﺸﺘﺪ ﺍﻟﺼﻮﺕ‬
‫ﻭﻳﻘﻮﻯ ﻭﻟﺬﻟﻚ ﻓﺈﳕﺎ ﻳﻌﺮﺽ ﳍﺎﺗﲔ ﺍﻟﻌﻀﻠﺘﲔ ﻣﻦ ﺍﻵﻓﺎﺕ ﻳﻠﺰﻣﻬﺎ ﺗﻐﲑ ﰲ ﺍﻟﺼﻮﺕ‪ ،‬ﻭﺗﻌﺴﺮ ﰲ ﺑﻠﻊ ﺍﻷﻏﺬﻳﺔ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﳊﻨﺠﺮﺓ ﻭﺍﻟﻘﺼﺒﺔ ﻭﺍﻟﺮﺋﺔ‬

‫ﺇﻥ ﺍﻟﺸﻴﺦ ﺭﺗﺐ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺘﺸﺮﻳﺢ ﻣﺒﺘﺪﺋﺎﹰ ﻣﻦ ﺗﺸﺮﻳﺢ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﻫﻲ ﰲ ﺃﻋﻠﻰ ﺍﻟﺒﺪﻥ‪ .‬ﻭﻣﻨﺘﻘ ﻼﹰ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺳﻔﻞ ﻣﻦ‬
‫ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﺮﺟﻠﲔ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺆﻟﻔﺔ ﺍﻟﱵ ﲢﺖ ﺍﻟﺮﺃﺱ ﻣﻦ ﺑﺎﻃﻦ ﻫﻲ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﻭﺟﺐ‬
‫ﺃﻥ ﻳﺄﺧﺬ ﰲ ﺗﺸﺮﳛﻬﺎ ﺑﻌﺪ ﺍﻟﻜﻼﻡ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻣﺎ ﻳﺘﺼﻞ ﺑﻪ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﲨﻊ ﺍﻟﻜﻼﻡ ﰲ ﺗﺸﺮﻳﺢ ﻫﺬﻩ‬
‫ﺍﻷﻋﻀﺎﺀ ﰲ ﻓﺼﻞ ﻭﺍﺣﺪ ﻷﻥ ﻣﻌﺮﻓﺔ ﻫﻴﺌﺔ ﻛﻞ ﻣﻨﻬﺎ ﻳﺴﺘﺪﻋﻲ ﻣﻌﺮﻓﺔ ﻫﻴﺌﺔ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﳓﻦ ﳒﻌﻞ ﻛﻼﻣﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪:‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ‬

‫ﺗﺸﺮﻳﺢ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻓﺄﻣﺎ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ ﻓﻬﻲ ﻋﻀﻮ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻓﻬﺬﻩ ﺻﻮﺭﺓ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﰲ ﺍﳊﻠﻖ ﳎﺮﻳﲔ‪ ،‬ﻭﳘﺎ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ ﻭﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﻭﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﺃﺷﺮﻑ ﻻ ﳏﺎﻟﺔ ﻣﻦ ﳎﺮﻯ‬
‫ﺍﻟﻐﺬﺍﺀ ﻭﺍﳋﻄﺮ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻀﺎﺭﺓ ﺑﻪ ﺃﻋﻈﻢ ﻭﺫﻟﻚ ﻷﻥ ﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺍﻟﻐﺬﺍﺀ ﻵﻓﺔ ﰲ ﳎﺮﺍﻩ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻗﺪ ﻳﺒﻘﻰ ﺍﳊﻴﺎﺓ‬
‫ﻣﻌﻪ ﻣﺪﺓ ﻭﻻ ﺑﻌﺾ ﺳﺎﻋﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﺃﺷﺮﻑ ﻛﺜﲑﹰﺍ ﻣﻦ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻭﻣﻘﺘﻀﻰ ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺷﺮﻑ‬
‫ﳏﺮﻭﺳﹰﺎ ﺑﺎﻷﺣﺴﻦ‪ ،‬ﻭﻳﺘﻮﻗﻰ ﺑﻪ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﻗﺪﺍﻡ ﻟﻴﻜﻮﻥ ﻭﻗﺎﻳﺔ ﺠﻤﻟﺮﻯ ﺍﻟﻨﺴﻴﻢ‪.‬‬
‫ﻓﻤﺎ ﺍﻟﺴﺒﺐ ﰲ ﳐﺎﻟﻔﺔ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﺟﻌﻞ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﻭﻫﻮ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ ﻭﺍﳊﻨﺠﺮﺓ ﻣﻦ ﻗﺪﺍﻡ؟ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻣﻮﺭ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﳛﺘﺎﺝ ﺃﻥ ﻳﺘﺼﻞ ﺑﺎﻟﺮﺋﺔ ﰲ ﻭﺳﻂ ﻣﺎ ﺑﲔ ﺟﺎﻧﺒﻴﻬﺎ ﻭﺧﻠﻔﻬﺎ ﻭﺃﻣﺎﻣﻬﺎ ﻟﻴﻜﻮﻥ ﻧﻔﻮﺫ ﺍﻟﻨﺴﻴﻢ ﺇﱃ‬
‫ﻼ ﺇﱃ ﻗﺪﺍﻡ ﺑﻘﺪﺭ ﺻﺎﱀ ﻭﺫﻟﻚ ﳑﺎ ﻻ ﳛﺘﺎﺝ‬ ‫ﺃﺟﺰﺍﺀ ﺍﻟﺮﺋﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻣﺎﺋ ﹰ‬
‫ﺇﻟﻴﻪ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﻛﻞ ﻣﻮﺿﻊ ﻫﻮ ﺃﻣﻴﻞ ﺇﱃ ﺑﺎﻃﻦ ﺍﻟﺒﺪﻥ ﻓﻬﻮ ﺃﺷﺪ ﺳﺨﻮﻧﺔ ﳑﺎ ﻫﻮ ﺃﻣﻴﻞ ﺇﱃ ﻇﺎﻫﺮﻩ ﻓﺈﻥ ﺍﳌﺎﺋﻞ ﺇﱃ ﺍﻟﻈﺎﻫﺮ ﻳﱪﺩ ﻻ‬
‫ﳏﺎﻟﺔ ﲟﻼﻗﺎﺓ ﺍﳍﻮﺍﺀ ﺍﳋﺎﺭﺟﻲ ﺃﻭ ﻣﺎ ﻳﻘﺎﺭﺏ ﻣﻼﻗﺎﺗﻪ ﻭﻻ ﻛﺬﻟﻚ ﺍﳌﺎﺋﻞ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺒﺪﻥ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﺧﻠﻒ‬
‫ﻼ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺒﺪﻥ ﻓﻜﺎﻥ ﺍﻟﻨﺴﻴﻢ ﺍﻟﺪﺍﺧﻞ ﻓﻴﻪ ﻳﺴﺨﻦ ﻗﺒﻞ ﻧﻔﻮﺫﻩ ﺇﱃ ﺍﻟﻘﻠﺐ ﻓﺘﺒﻄﻞ ﻓﺎﺋﺪﺗﻪ ﰲ‬ ‫ﳎﺮﻯ ﺍﻟﻐﺬ ﺍﺀ ﻟﻜﺎﻥ ﻣﺎﺋ ﹰ‬
‫ﺍﻟﺘﻄﻔﺌﺔ ﺃﻭ ﻳﻘﻞ ﻭﻻ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻣﻦ ﻗﺪﺍﻡ‪.‬‬

‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺃﻋﻠﻰ ﺍﻟﻌﻨﻖ ﻟﻴﺲ ﻳﺘﺴﻊ ﺑﺄﻥ ﻳﻜﻮﻥ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ ﻭﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﺩﺍﺋﻤﺎﹰ ﻣﻔﺘﻮﺣﲔ ﻭﺍﺳﻌﲔ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﰲ ﺃﻋﻠﻰ ﺍﻟﻌﻨﻖ ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﺠﻤﻟﺮﻳﲔ ﳛﺘﺎﺝ ﻋﻨﺪ ﺍﻧﻔﺘﺎﺣﻪ ﺇﱃ ﺗﻀﻴﻖ ﺍﻵﺧﺮ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻧﻔﺘﺎﺣﻪ ﻋﻨﺪ ﺍﻧﻄﺒﺎﻕ‬
 ‫ﺍﻵﺧﺮ ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻏﲑ ﻣﺘﺴﻊ ﻻﻧﻔﺘﺎﺣﻬﻤﺎ ﻣﻌﹰﺎ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﻣﻦ‬
‫ﻗﺪﺍﻡ ﻭﻟﻜﻦ ﺣﺎﺟﺔ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﺇﱃ ﺍﻻﻧﻔﺘﺎﺡ ﻫﻮ ﰲ ﺃﻭ ﻗﺎﺕ ﻣﺘﻘﺎﺭﺑﺔ ﺟﺪﹰﺍ ﲞﻼﻑ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ ﻓﺈﻧﻪ ﺇﳕﺎ ﺍﺣﺘﺎﺝ ﺇﱃ‬
‫ﺍﻻﻧﻔﺘﺎﺡ ﻋﻨﺪ ﺍﺯﺩﺭﺍﺩ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺃﻭ ﻗﺎﺕ ﻣﺘﺒﺎﻋﺪﺓ ﻓﻠﺬﻟﻚ ﻛﺎﻧﺖ ﺣﺎﺟﺔ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﺇﱃ ﺍﻻﻧﻔﺘﺎﺡ‬
‫ﺃﻛﺜﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﺣﺎﺟﺔ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﻣﻦ ﻗﺪﺍﻡ‪ ،‬ﻷﻥ ﺍﺠﻤﻟﺮﻯ ﺍﳌﻘﺪﻡ ﺃﺳﻬﻞ ﺍﻧﻔﺘﺎﺣﹰﺎ‬
‫ﻣﻦ ﺍﳌﺆﺧﺮ ﻷﻥ ﺍﳌﻘﺪﻡ ﻻ ﻋﺎﺋﻖ ﻟﻪ ﻋﻦ ﺍﻻﻧﻔﺘﺎﺡ ﺇﻻ ﻣﻦ ﻭﺭﺍﺋﻪ ﻓﻘﻂ ﺇﺫ ﻻ ﻣﺰﺍﺣﻢ ﻟﻪ ﰲ ﺑﺎﻗﻲ ﺍﳉﻬﺎﺕ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﺠﻤﻟﺮﻯ‬
‫ﺍﳌﺆﺧﺮ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﳓﻴﻒ ﺑﺎﻷﻋﻀﺎﺀ ﻭﻫﻲ ﻻ ﳏﺎﻟﺔ ﻣﺰﺍﲪﺔ ﻣﻌﺎﻭﻗﺔ ﻋﻦ ﺍﻻﻧﻔﺘﺎﺡ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻧﻘﺘﺎﺡ ﺍﺠﻤﻟﺮﻯ ﺍﻟﺪﺍﺧﻞ‬
‫ﺃﻋﺴﺮ‪ ،‬ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﳛﺘﺎﺝ ﻣﻦ ﻗﺪﺍﻡ ﻷﻧﻪ ﺃﺷﺪ ﺣﺎﺟﺔ ﺇﱃ ﻛﺜﺮﺓ ﺍﻻﻧﻔﺘﺎﺡ ﻭﺇﳕﺎ ﻳﺴﻬﻞ ﺫﻟﻚ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻣﻮﺿﻮﻋﹰﺎ ﻣﻦ ﻗﺪﺍﻡ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺻﻠﺒﹰﺎ ﻟﻴﻤﻜﻦ ﺣﺪﻭﺙ ﺍﻟﺼﻮﺕ ﺑﺎﻧﻘﺮﺍﻋﻪ ﺑﺎﳍﻮﺍﺀ ﺍﳋﺎﺭﺝ ﻣﻨﻪ ﺑﻘﻮﺓ‪ ،‬ﻭﻻ‬
‫ﻛﺬﻟﻚ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ ﻓﺈﻥ ﺍﻟﻠﲔ ﺃﻭ ﻓﻖ ﻟﻪ ﻟﻴﻤﻜﻦ ﺃﻥ ﻳﺘﺸﻜﻞ ﲡﻮﻳﻔﻪ ﺍﳌﺰﺩﺭﺩ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﻯ‬
‫ﺍﻟﻨﺴﻴﻢ ﻣﻦ ﻗﺪﺍﻡ ﻷﻧﻪ ﻷﺟﻞ ﺻﻼﺑﺘﻪ ﻳﻘﻞ ﺍﻧﻔﻌﺎﻟﻪ ﻋﻦ ﺍﳌﺼﺎﺩﻣﺎﺕ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺃﻥ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﻋﻠﻰ ﺍﳊﻨﺠﺮﺓ ﻭ ﻫﻲ ﲢﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﲡﻮﻳﻔﻬﺎ ﻣﺘﺴﻌﹰﺎ ﳌﺎ ﻧﻘﻮﻟﻪ ﺑﻌﺪ‪.‬‬
‫ﻭﺃﻋﻠﻰ ﺍﻟﻌﻨﻖ ﺿﻴﻖ ﻓﻮﺍﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﻯ ﺍﻟﻨﺴﻴﻢ ﻣﻦ ﻗﺪﺍﻡ ﻟﻴﺘﻤﻜﻦ ﺃﻋﻠﻰ ﺍﻟﻌﻨﻖ ﺃﻥ ﻳﺘﻤﺪﺩ ﺇﱃ ﻗﺪﺍﻡ‪ ،‬ﻭﻳﱪﺯ ﻋﻦ‬
‫ﻣﺴﺎﻣﺘﻪ ﺑﺎﻗﻲ ﺃﺟﺰﺍﺀ ﺍﻟﻌﻨﻖ ﻭﻻ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻣﻦ ﺧﻠﻒ ﻷﻥ ﳎﺮﻯ ﺍﻟﻐﺬﺍﺀ ﻛﺎﻥ ﻳﻌﺎﻭﻕ ﻋﻦ ﻫﺬﺍ ﺍﻟﱪﻭﺯ‬
‫ﻗﻮﻟﻪ‪ :‬ﺩﻭﺍﺋﺮ ﻭﺃﺟﺰﺍﺀ ﺩﻭﺍﺋﺮ‪.‬‬
‫ﺃﻣﺎ ﺃﺳﺎﻓﻞ ﺍﻟﻘﺼﺒﺔ ﻓﺈﻬﻧﺎ ﺩﻭﺍﺋﺮ ﺗﺎﻣﺔ ﻟﻴﻜﻮﻥ ﻣﺎ ﳛﺘﻮﻱ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﺠﻮﻳﻒ ﺃﻭ ﺳﻊ ﻭﺃﻣﺎ ﺃﺟﺰﺍﺀ ﺍﻟﺪﻭﺍﺋﺮ ﻓﺈﻬﻧﺎ ﺇﳕﺎ ﺗﻜﻮﻥ ﰲ‬
‫ﺃ ﻋﺎﱄ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻫﻨﺎﻙ ﺗﻼﻗﻲ ﺍﳌﺮﻱﺀ ﻭﻳﻀﻴﻖ ﺍﳌﻜﺎﻥ ﻋﻦ ﲡﻮﻳﻔﻲ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻣﻊ ﲡﻮﻳﻒ‬
‫ﺍﳌﺮﻱﺀ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺃﻥ ﳚﻌﻞ ﺍﻟﺘﺠﻮﻳﻔﺎﻥ ﰲ ﲡﻮﻳﻒ ﻭﺍﺣﺪ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﻨﺪ ﺍﺯﺩﺭﺍﺩ ﺍﻟﻠﻘﻤﺔ ﻭﺍﺣﺘﺎﺝ ﺍﳌﺮﻱﺀ ﺇﱃ ﺍﻻﺗﺴﺎﻉ ﳍﺎ‬
‫ﻳﺴﺘﻌﲔ ﺍﳌﺮﻱﺀ ﺑﺘﺠﻮﻳﻒ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻓﻴﺘﻤﺪﺩ ﺟﺮﻡ ﺍﳌﺮﻱﺀ ﻣﻦ ﻗﺪﺍﻡ ﺣﱴ ﻳﻼﻗﻲ ﺩﺍﺧﻞ ﳏﻴﻂ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻣﻦ ﻗﺪﺍﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﻟﻨﺴﻴﻢ ﺍﳌﺴﺘﻨﺸﻖ ﰲ ﲡﻮﻳﻒ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻭﺍﺣﺘﻴﺞ ﺇﱃ ﺍﺗﺴﺎﻋﻬﺎ ﻟﻪ ﲤﺪﺩ ﺟﺮﻣﻬﺎ ﻣﻦ ﺧﻠﻒ ﻭﺩﺧﻞ ﰲ ﺑﻌﺾ‬
‫ﲡﻮﻳﻒ ﺍﳌﺮﻱﺀ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﺑﲔ ﲡﻮﻳﻒ ﺍﳌﺮﻱﺀ ﻭﲡﻮﻳﻒ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﺟﺮﻣﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻟﻘﺒﻮﻝ ﺍﻟﺘﻤﺪﺩ‪،‬‬
‫ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻏﺸﺎﺀ ﻓﻠﺬﻟﻚ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻏﻀﺮﻭﻓﻴﹰﺎ ﻓﺈﻥ ﺍﻟﻐﻀﺎﺭﻳﻒ ﻻ ﻳﺴﻬﻞ ﻗﺒﻮﳍﺎ ﳍﺬﺍ ﺍﻟﺘﻤﺪﺩ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﻣﺆﺧﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻫﻨﺎﻙ ﻻ ﻳﻜﻮﻥ ﻏﻀﺮﻭﻓﻴﹰﺎ ﺑﻞ ﻏﺸﺎﺋﻴﹰﺎ‪.‬‬
‫ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺍﻟﺪﻭﺍﺋﺮ ﺍﻟﻐﻀﺮﻭﻓﻴﺔ ﻫﻨﺎﻙ ﺗﺎﻣﺔ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺃﻧﺼﺎﻑ ﺩﻭﺍﺋﺮ ﻷﻬﻧﺎ ﻟﻮ ﻛﺎﻧﺖ ﺃﻗﻞ ﺃﻭ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺃﻧﺼﺎﻑ ﺩﻭﺍﺋﺮ ﱂ ﻳﻜﻦ ﻣﺎ ﻳﺴﺘﻌﻴﻨﻪ ﺍﳌﺮﻱﺀ ﻣﻦ ﲡﻮﻳﻒ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﺣﻴﻨﺌﺬٍ ﻋﻈﻴﻤﹰﺎ ﻓﻠﻢ ﳝﻜﻦ ﺃﻥ ﻳﺘﺴﻊ ﺍﺗﺴﺎﻋﹰﺎ‬
‫ﻛﺜﲑﺍﹰ‪ ،‬ﰒ ﻟﻮ ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﻣﻦ ﺃﻧﺼﺎﻑ ﺩﻭﺍﺋﺮ ﻟﻜﺎﻧﺖ ﺗﻀﻴﻖ ﺍﳌﻜﺎﻥ ﻋﻠﻰ ﺍﳌﺮﻱﺀ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺃﻣﺎ ﺃﺳﺎﻓﻞ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻭﻋﻨﺪ‬
‫ﻗﺮﺏ ﺍﻟﺮﺋﺔ ﻓﺈﻥ ﺗﺄﻟﻴﻔﻬﺎ ﻫﻨﺎﻙ ﻳﻜﻮﻥ ﻣﻦ ﺩﻭﺍﺋﺮ ﺗﺎﻣﺔ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﰲ ﺃﺳﺎﻓﻠﻬﺎ ﺗﻨﺤﺮﻑ ﻛﺜﲑﹰﺍ ﻋﻦ ﺍﳌﺮﻱﺀ ﺇﱃ‬
‫ﻗﺪﺍﻡ‪ ،‬ﻭﺍﳌﺮﻱﺀ ﻳﻨﺤﺮﻑ ﺇﱃ ﺧﻠﻒ ﺃﻣﺎ ﺍﳓﺮﺍﻑ ﺃﺳﺎﻓﻞ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﺇﱃ ﻗﺪﺍﻡ ﻓﻸﻬﻧﺎ ﺗﺘﻮﺟﻪ ﺑﺬﻟﻚ ﺇﱃ ﻭﺳﻂ ﺟﻬﺎﺕ ﺃﻋﻠﻰ‬
‫ﺍﻟﺮﺋﺔ ﻟﻴﺘﺼﻞ ﻬﺑﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﺳﻂ ﻟﺘﻜﻮﻥ ﻗﺴﻤﺔ ﺍﻟﻨﺴﻴﻢ ﻋﻠﻰ ﲨﻴﻊ ﺃﺟﺰﺍﺀ ﺍﻟﺮﺋﺔ ﻗﺴﻤﺔ ﻋﺎﺩﻟﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳓﺮﺍﻑ ﺍﶈﺎﺫﻱ ﻟﺬﻟﻚ ﻣﻦ ﺍﳌﺮﻱﺀ ﺇﱃ ﺧﻠﻒ ﻓﻸﻧﻪ ﻳﺘﻮﺟﻪ ﺑﺬﻟﻚ ﺇﱃ ﺍﻻﺗﻜﺎﺀ ﻋﻠﻰ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻭﻫﻲ ﺃﻥ ﺃﺳﺎﻓﻞ‬
‫ﺍﻟﻌﻨﻖ ﻳﺄﺧﺬ ﰲ ﺍﳌﻴﻞ ﺇﱃ ﺧﻠﻒ ﻟﻴﺘﻮﺳﻊ ﻣﺎ ﺑﲔ ﻣﺆﺧﺮ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻣﻘﺪﻣﻪ ﻓﻴﻜﻮﻥ ﻣﻜﺎﻥ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﺋﺔ ﻣﺘﺴﻌﹰﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﳚﺮﻱ ﻋﻠﻰ ﲨﻴﻊ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﺎﻃﻦ ﻏﺸﺎﺀ ﺃﻣﻠﺲ ﺇﱃ ﺍﻟﻴﺒﺲ ﻭﺍﻟﺼﻼﺑﺔ ﻣﺎ ﻫﻮ ﺃﻛﺜﺮ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﳚﺐ ﻓﻴﻬﺎ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﻌﻜﺲ ﺫﻟﻚ ﻓﻴﻜﻮﻥ ﺑﺎﻃﻨﻬﺎ ﺃﺷﺪ ﺻﻼﺑﺔ ﻣﻦ ﻇﺎﻫﺮﻫﺎ ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻣﻮﺭ‪:‬‬
 ‫ﺃﺣﺪﻫﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﳛﺘﺎﺝ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻗﻠﻴﻞ ﺍﻻﻧﻔﻌﺎﻝ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻗﻮﻱ ﺍﳉﺮﻡ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺻﻠﺒﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻳﺎﺑﺴﹰﺎ‪ .‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻗﻠﻴﻞ ﺍﻟﻘﺒﻮﻝ ﻟﻼﻧﻔﻌﺎﻝ ﻟﻴﻜﻮﻥ ﺻﺒﻮﺭﹰﺍ ﻋﻠﻰ‬
‫ﻣﻼﻗﺎﺓ ﻣﺎ ﻳﻨﺰﻝ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻣﻦ ﺍﳌﻮﺍﺩ ﺍﳊﺎﺩﺓ ﺍﻟﱵ ﺗﻨﺰﻝ ﻣﻦ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺳﺒﺐ ﺣﺪﺓ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺯﻝ ﺇﻣﺎ ﺷﺪﺓ ﻋﻔﻮﻧﺔ‬
‫ﺍﳌﺎﺩﺓ ﺃﻭ ﻛﺜﺮﺓ ﳐﺎﻟﻄﺔ ﺍﳌﻮﺍﺩ ﳍﺎ‪ ،‬ﻓﺈﻥ ﻓﻀﻮﻝ ﺍﻟﺪﻣﺎﻍ ﳚﺐ ﺃﻥ ﻳﻜﺜﺮ ﻓﻴﻬﺎ ﺍﳌﺮﺍﺭ‪ ،‬ﻟﻜﻦ ﺍﳌﺎﺩﺓ ﺍﻟﻮﺍﺻﻠﺔ ﺇﻟﻴﻪ ﻟﺘﻐﺬﻳﺘﻪ ﻻ ﺑﺪ‬
‫ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻛﺜﲑﺓ ﺍﳌﺮﺍﺭ‪ ،‬ﻭﺇﻻ ﱂ ﻳﺴﻬﻞ ﺗﺼﻌﺪﻫﺎ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﻭﺍﻏﺘﺬﺍﺀ ﺍﻟﺪﻣﺎﻍ ﺇﳕﺎ ﻫﻮ ﺑﺎﻷﺟﺰﺍﺀ ﺍﻟﺮﻃﺒﺔ ﺍﻟﺒﺎﺭﺩﺓ ﻣﻦ‬
‫ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﻭﻟﺬﻟﻚ ﺗﺒﻘﻰ ﺍﳌﻮﺍﺩ ﺍﳊﺎﺩﺓ ﺍﳌﺨﺎﻟﻄﺔ ﳌﺎ ﻳﻔﻀﻞ ﻋﻦ ﻏﺬﺍﺋﻪ ﻛﺜﲑﺓ ﺟﺪﹰﺍ‪ .‬ﻓﻠﺬﻟﻚ ﻛﺜﲑﹰﺍ ﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻨﻮﺍﺯﻝ ﻣﻦ‬
‫ﺍﻟﺪﻣﺎﻍ ﺣﺎﺩﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﻣﻦ ﲨﻠﺔ ﺍﻟﻨﻮﺍﺯﻝ ﻣﺎ ﻳﻨﺰﻝ ﺇﱃ ﲡﻮﻳﻒ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺇﱃ ﺻﻼﺑﺔ ﻟﻴﻘﻞ ﺗﻀﺮﺭﻩ ﳌﺎ ﻳﺘﺼﻌﺪ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﺧﺎﻧﻴﺔ ﺍﻟﱵ ﲣﺮﺝ ﻣﻊ ﺍﳍﻮﺍﺀ‬
‫ﺍﳌﺘﺮﺩﺩ ﰲ ﺍﻟﺘﻨﻔﺲ ﻭﻟﻴﻘﻞ ﺃﻳﻀﹰﺎ ﻗﺒﻮﻟﻪ ﻟﺘﻤﺪﻳﺪ ﺍﻟﻨﺴﻴﻢ ﺍﻟﻜﺜﲑ ﺍﻟﺪﺍﺧﻞ ﻓﻴﻪ ﻓﻼ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﺍﻧﺸﻘﺎﻕ ﻭﳓﻮﻩ ﻋﻨﺪﻣﺎ ﻳﻌﺮﺽ‬
‫ﺣﲔ ﺍﺷﺘﻌﺎﻝ ﺍﻟﻘﻠﺐ ﰲ ﺍﳊﻤﻴﺎﺕ ﺍﶈﺮﻗﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺟﺬﺏ ﻫﻮﺍﺀ ﻛﺜﲑ ﻟﻠﺘﻨﻔﺲ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻟﻴﻜﻮﻥ ﺍﻟﺼﻮﺕ ﺍﳊﺎﺩﺙ ﺑﻘﺮﻉ ﺍﳍﻮﺍﺀ ﺍﳋﺎﺭﺝ ﺑﻘﻮﺓ ﻗﻮﻳﹰﺎ ﻓﺈﻥ ﻗﻮﺓ ﺍﻟﺼﻮﺕ ﺑﻘﺮﻉ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻠﺒﺔ ﺃﻛﺜﺮ ﻣﻦ ﻗﻮﺗﻪ‬
‫ﺑﻘﺮﻉ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻠﻴﻨﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﻣﻦ ﻇﺎﻫﺮﻩ ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﺍﻟﻔﻮﻗﺎﱐ ﺍﻟﺬﻱ ﻳﻠﻲ ﻟﻔﻢ ﺍﳊﻨﺠﺮﺓ ﻗﺪ ﺑﻴﻨﺎ ﺍﻟﺴﺒﺐ ﰲ ﺻﻼﺑﺔ ﺍﻟﻐﺸﺎﺀ ﺍ ﻟﺒﺎﻃﻦ‬
‫ﻣﻦ ﻏﺸﺎﺀﻱ ﺍﻟﻘﺼﺒﺔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺻﻼﺑﺔ ﺍﻟﻐﺸﺎﺀ ﺍﻟﻈﺎﻫﺮ ﻋﻨﺪ ﺁﺧﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﻣﻦ ﻓﻮﻕ ﻭﺫﻟﻚ ﺣﻴﺚ ﻳﻠﻲ ﺍﳊﻨﺠﺮﺓ‬
‫ﻣﻦ ﺃﺳﻔﻠﻬﺎ ﻓﺬﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻴﻪ ﻟﺴﺎﻥ ﺍﳌﺰﻣﺎﺭ‪ ،‬ﻭﻫﻮ ﻛﺜﲑ ﺍﻟﻀﻴﻖ ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﻫﺬﺍ ﺍﻟﻀﻴﻖ ﻟﻴﻨﺤﺼﺮ ﻋﻨﺪﻩ ﺍﳍﻮﺍﺀ‬
‫ﺍﻟﻨﺎﻓﺬ ﻣﻦ ﺃﺳﻔﻞ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ ﺇﱃ ﺃﻋﻼﻫﺎ ﺑﻘﻮﺓ ﻭﻫﻮ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻳﺘﺰﺍﻳﺪ ﺑﻪ ﺍﻟﺼﻮﺕ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪ ﺧﺮﻭﺟﻪ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺇﱃ ﻓﻀﺎﺀ ﺍﳊﻨﺠﺮﺓ ﺑﻘﻮﺓ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺷﺪﺓ ﻗﺮﻋﻪ ﳉﺮﻣﻬﺎ‪ ،‬ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﻻﳓﺼﺎﺭ ﺃﻥ ﺑﺎﻗﻲ ﻫﺬﻩ ﺍﻟﻘﺼﺒﺔ‬
‫ﻛﺜﲑ ﺍﻟﺴﻌﺔ ﻓﻴﻜﻮﻥ ﺍﳍﻮﺍﺀ ﺍﳋﺎﺭﺝ ﻓﻴﻪ ﺑﻘﺪﺭ ﲡﻮﻳﻔﻬﺎ ﻓﺈﺫﺍ ﺑﻠﻎ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺻﺎﺩﻑ ﻫﻨﺎﻙ ﺍﻟﻀﻴﻖ ﻭﱂ ﻳﺘﺴﻊ ﻟﺬﻟﻚ ﺍﳍﻮﺍﺀ‬
‫ﻭﺍﳓﺼﺮ ﻓﻴﻪ ﻭﻣﺎ ﻳﺼﻌﺪ ﺑﻌﺪﻩ ﻳﺪﻓﻌﻪ ﻟﻠﺨﺮﻭﺝ ﻭﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺻﺎﺩﻑ ﲡﻮﻳﻔﹰﺎ ﻣﺘﺴﻌﹰﺎ ﻭﻫﻮ ﲡﻮﻳﻒ ﺍﳊﻨﺠﺮﺓ‬
‫ﻭﻣﻦ ﺷﺄﻥ ﻣﺎ ﻳﻨﻔﺬ ﻣﻦ ﺳﻌﺔ ﺇﱃ ﻣﻀﻴﻖ ﻭﻣﻦ ﺫﻟﻚ ﺍﳌﻀﻴﻖ ﺇﱃ ﺳﻌﺔ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﻮﺫﻩ ﰲ ﺫﻟﻚ ﺍﳌﻀﻴﻖ ﺍﺷﺪ ﻭﺃﻗﻮﻯ ﻛﻤﺎ‬
‫ﺗﺒﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺻﻠﻴﺔ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻗﺮﻉ ﻫﺬﺍ ﺍﳍﻮﺍﺀ ﳉﺮﻡ ﺍﳊﻨ ﺠﺮﺓ ﺑﻘﻮﺓ ﻗﻮﻳﺔ‪ ،‬ﻭﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﻗﻮﺓ ﺍﻟﺼﻮﺕ ﻭﺇﳕﺎ‬
‫ﲰﻲ ﻫﺬﺍ ﻟﺴﺎﻥ ﺍﳌﺰﻣﺎﺭ ﻷﻧﻪ ﻳﺸﺒﻪ ﻣﺎ ﻳﺴﻤﻰ ﰲ ﺍﳌﺰﻣﺎﺭ ﻟﺴﺎﻧﺎﹰ‪ ،‬ﻭﻫﻮ ﺍﳌﻮﺿﻊ ﺍﳌﺴﺘﺪﻕ ﺍﻟﺬﻱ ﺑﲔ ﺃﻧﺒﻮﺑﺔ ﺭﺃﺳﻪ ﺍﻟﻐﻠﻴﻆ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺿﻴﻘﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﺎﻗﻲ ﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ ﻓﺎﳍﻮﺍﺀ ﺍﻟﻮﺍﺻﻞ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻘﺼﺒﺔ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﺸﺘﺪ ﲤﺪﻳﺪﻩ ﳉﺮﻣﻪ‬
‫ﻃﻠﺒﹰﺎ ﻟﺘﻮﺳﻴﻊ ﺍﳌﻜﺎﻥ ﻟﻪ ﻓﻠﻮ ﱂ ﻳﻜﻦ ﺍﻟﻐﺸﺎﺀ ﺍﳋﺎﺭﺝ ﰲ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺍﳌﻠﺒﺲ ﻋﻠﻴﻪ ﻣﻦ ﺧﺎﺭﺝ ﺻﻠﺒﹰﺎ ﻗﻮﻳﹰﺎ ﻳﻘﻮﻯ ﺫﻟﻚ‬
‫ﺍﳍﻮﺍﺀ ﻋﻠﻰ ﺗﻮﺳﻴﻌﻪ ﺑﻘﻮﺓ ﲤﺪﻳﺪﻩ ﻟﻪ ﻓﺘﺒﻄﻞ ﻟﺬﻟﻚ ﻓﺎﺋﺪﺗﻪ ﺃﻭ ﺗﻨﻘﺺ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﺸﺎﺀ ﺍﳋﺎﺭﺝ ﰲ ﺫﻟﻚ‬
‫ﺍﳌﻮﺿﻊ ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﺎﻗﻲ ﺍﻟﻐﺸﺎﺀ ﺍﳋﺎﺭﺝ ﺍﻟﺬﻱ ﳍﺬﻩ ﺍﻟﻘﺼﺒﺔ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﺿﻴﻖ ﻓﻮﻫﺎﻬﺗﺎ ﻓﻠﻴﻜﻮﻥ ﺑﻘﺪﺭ ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﺍﻟﻨﺴﻴﻢ ﺇﱃ ﺍﻟﺸﺮﺍﻳﲔ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺍﻟﻘﻠﺐ ﻓﺈﻥ ﻓﻮﻫﺎﺕ ﺷﻌﺐ ﻗﺼﺐ‬
‫ﺍﻟﺮﺋﺔ ﺗﺘﺼﻞ ﺑﻔﻮﻫﺎﺕ ﺷﻌﺒﺔ ﺍﻟﺸﺮﺍﻳﲔ ﻭﺍﻟﱵ ﻓﻴﻬﺎ ﻟﻴﺘﺼﻞ ﻣﻨﻬﺎ ﺍﻟﻨﺴﻴﻢ ﺇﱃ ﺍﻟﻘﻠﺐ ﻭﻻ ﻳﻨﻔﺬ ﺇﻟﻴﻬﺎ ﺩﻡ‪ ،‬ﻭﻋﺪﻡ ﻧﻔﻮﺫ ﺍﻟﺪﻡ‬
‫ﺍﻟﺬﻱ ﻳﻨﺒﺚ ﰲ ﺍﻟﺮﺋﺔ ﻟﻴﺨﺎﻟﻂ ﺍﳍﻮﺍﺀ‪ ،‬ﻭﳛﺪﺙ ﻣﻦ ﳎﻤﻮﻋﻬﻤﺎ ﻣﺎ ﻳﺴﺘﻌﺪ ﻷﻥ ﻳﺼﲑ ﰲ ﺍﻟﻘﻠﺐ ﺭﻭﺣﹰﺎ ﻷﺟﻞ ﺿﻴﻖ ﻓﻮﻫﺎﺕ‬
‫ﻫﺬﻩ ﺍﻟﻐﻀﺎﺭﻳﻒ ﺍﳌﺘﻔﺮﻗﺔ ﰲ ﻫﺬﻩ ﺍﻟﺮﺋﺔ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﺑﻐﺎﻳﺔ ﺍﻟﺮﻗﺔ ﻭﻫﻮ ﻻ ﻳﻨﻔﺬ ﰲ ﻓﻮﻫﺎﺕ ﻫﺬﻩ ﻭﻣﻊ ﺫﻟﻚ ﻳﻨﻔﺬ ﺍﻟﺪﻡ‬
‫ﺍﻟﻐﻠﻴﻆ ﺍﳌﻨﻔﺼﻞ ﻣﻦ ﺍﻟﺮﺋﺔ ﺑﺴﺒﺐ ﺟﺮﺍﺣﺔ ﲢﺪﺙ ﳍﺎ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﻨﻔﺬ ﻓﻴﻬﺎ ﺍﳌﺪﺓ ﻭﺍﻟﺒﻠﻐﻢ ﺍﻟﻐﻠﻴﻆ ﺍﳋﺎﺭﺝ ﺑﺎﻟﻨﻔﺚ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻀﻴﻖ ﻫﻮ ﺍﳌﺎﻧﻊ ﻣﻦ ﻧﻔﻮﺫ ﺫﻟﻚ ﺍﻟﺪﻡ ﻓﻴﻬﺎ ﻟﻜﺎﻥ ﺍﻣﺘﻨﺎﻉ ﻧﻔﻮﺫ ﺍﻟﺪﻡ ﺍﻟﻐﻠﻴﻆ ﻭﺍﳌﺪﺓ ﻭﺍﻟﺒﻠﻐﻢ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ ﺑﻞ‬
‫ﺍﻟﺴﺒﺐ ﰲ ﻧﻔﻮﺫ ﻫﺬﻩ ﻭﺗﻌﺬﺭ ﺫﻟﻚ ﺍﻟﺪﻡ ﻫﻮ ﺃﻥ ﺍﻟﺮﺋﺔ ﻣﻦ ﺷﺄﻬﻧﺎ ﺍﻟﺘﻤﺴﻚ ﺑﺬﻟﻚ ﺍﻟﺪﻡ ﺍﻟﺮﻗﻴﻖ ﻟﻴﺠﻌﻠﻪ ﻣﻊ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻓﻴﻬﺎ‬
 ‫ﻣﺴﺘﻌﺪﹰﺍ ﻷﻥ ﻳﺼﲑ ﰲ ﺍ ﻟﻘﻠﺐ ﺭﻭﺣﹰﺎ ﻭﻫﺬﺍ ﺍﻟﺘﻤﺴﻚ ﳝﻨﻊ ﺫﻟﻚ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﰲ ﺗﻠﻚ ﺍﻷﻓﻮﺍﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺪﻡ ﺍﻟﺬﻱ‬
‫ﺗﻐﺘﺬﻱ ﺑﻪ ﺍﻟﺮﺋﺔ ﻭﺃﻣﺎ ﺍﻟﺪﻡ ﺍﻟﻐﻠﻴﻆ ﺍﳋﺎﺭﺝ ﻣﻦ ﺍﳉﺮﺍﺣﺔ ﻭﳓﻮﻫﺎ ﻓﺈﻥ ﺍﻟﺮﺋﺔ ﺗﺪﻓﻌﻪ ﻋﻨﻬﺎ ﻭﻻ ﲤﺴﻜﻪ ﻟﺌﻼ ﺗﻔﺴﺪ ﺍﳌﺎﺩﺓ ﺍﻟﱵ‬
‫ﺗﻌﺪﻫﺎ ﻷﻥ ﺗﺼﲑ ﺭﻭﺣﹰﺎ ﻓﻠﺬﻟﻚ ﻳﻀﻄﺮ ﺇﱃ ﺍﻟﻨﻔﻮﺫ ﰲ ﺃﻓﻮﺍﻩ ﺗﻠﻚ ﺍﻟﻐﻀﺎﺭﻳﻒ ﺇﺫ ﺍ ﻻ ﻣﻨﻔﺬ ﻟﻪ ﰲ ﺍﻟﺮﺋﺔ ﺳﻮﻯ ﺗﻠﻚ ﺍﻷﻓﻮﺍﻩ‬
‫ﺇﻻ ﰲ ﺍﻷﻭﺭﺩﺓ ﻭﺍﻟﺸﺮﺍﻳﲔ ﻭﻟﻮ ﻧﻔﺬ ﰲ ﻫﺬﻩ ﻟﻜﺎﻥ ﺍﻧﺪﻓﺎﻋﻪ ﻳﻜﻮﻥ ﺇﱃ ﺍﻟﻘﻠﺐ ﻓﻴﻜﻮﻥ ﺿﺮﺭ ﺫﻟﻚ ﻋﻈﻴﻤﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺍﳊﺎﻝ ﰲ ﺍﻟﺒﻠﻐﻢ ﺍﻟﻐﻠﻴﻆ ﻭﺍﳌﺪﺓ ﻭﳓﻮ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺮﺋﺔ ﺟﻌﻠﺖ ﺑﺎﻟﻄﺒﻊ ﺗﺪﻓﻊ ﻓﻀﻮﳍﺎ ﺇﱃ ﻫﺬﻩ ﺍﻟﻐﻀﺎﺭﻳﻒ ﻟﻴﺨﺮﺝ ﺑﺎﻟﻨﻔﺚ‬
‫ﻓﺈﻬﻧﺎ ﺇﺫﺍ ﱂ ﺗﻨﺪﻓﻊ ﻣﻦ ﻫﻨﺎﻙ ﻭﺟﺐ ﻧﻔﻮﺫﻫﺎ ﺇﱃ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻣﻦ ﺷﺪﺓ ﺍﻟﻀﺮﺭ ﻣﺎ ﻻ ﳜﻔﻰ ﻓﻠﺬﻟﻚ ﺟﻌﻠﺖ ﻋﺮﻭﻕ‬
‫ﺍﻟﺮﺋﺔ ﺳﻬﻠﺔ ﺍﻹﻧﺼﺪﺍﻉ ﻭﻟﺬﻟﻚ ﻳﻜﺜﺮ ﺑﺎﻟﻨﺎﺱ ﺣﺪﻭﺙ ﻧﻔﺚ ﺍﻟﺪﻡ ﻣﻊ ﺃﻧﻪ ﺷﺪﻳﺪ ﺍﳋﻄﺮ ﻳﻨﺘﻘﻞ ﻛﺜﲑﹰﺍ ﺇﱃ ﺍﻟﺴﻞ ﻭﻣﺎ ﺫﻟﻚ‬
‫ﺇﻻ ﻟﻴﻜﻮﻥ ﺍﻟﺪﻡ ﻣﻬﻤﺎ ﻛﺜﺮ ﰲ ﺍﻟﺮﺋﺔ ﻭﺿﺮﻬﺑﺎ ﺩﻓﻌﺘﻪ ﺇﱃ ﺗﻠﻚ ﺍﻟﻐﻀﺎﺭﻳﻒ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺎﻧﺼﺪﺍﻉ ﺃﻭ ﻋﻴﺘﻪ ﻭﻟﻮﻻ ﺫﻟﻚ‬
‫ﻟﻜﺎﻥ ﻳﻨﻔﺬ ﺇﱃ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻴﺸﺘﺪ ﺑﺬﻟﻚ ﺗﻀﺮﺭ ﺍﻟﻘﻠﺐ ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ‬

‫ﺗﺸﺮﻳﺢ ﺍﳊﻨﺠﺮﺓ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﳊﻨﺠﺮﺓ ﻓﺈﻬﻧﺎ ﺁﻟﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺗﺸﺮﻳﺢ ﻏﻀﺎﺭﻳﻒ ﺍﳊﻨﺠﺮﺓ ﻭﻋﻀﻠﻬﺎ‬
‫ﰲ ﻛﺘﺎﺑﻨﺎ ﺍﻷﻭﻝ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺃﻣﺎ ﻏﻀﺎﺭ ﻳﻒ ﺍﳊﻨﺠﺮﺓ ﻭﻋﻀﻼﻬﺗﺎ ﻭﺃﻏﺸﻴﺘﻬﺎ ﻭﻛﻴﻔﻴﺔ ﺍﺗﺴﺎﻋﻬﺎ ﺗﺎﺭﺓ ﻭﺿﻴﻘﻬﺎ ﺃﺧﺮﻯ ﻭﺍﻧﻔﺘﺎﺣﻬﺎ ﺗﺎﺭﺓ ﻭﺍﻧﺴﺪﺍﺩﻫﺎ‬
‫ﺃﺧﺮﻯ ﻓﻜﻞ ﺫﻟﻚ ﻗﺪ ﻓﺮﻍ ﻣﻨﻪ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﻌﻀﻞ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﺪ ﻳﻘﺎﺑﻠﻪ ﻣﻦ ﺍﳊﻨﻚ ﺟﻮﻫﺮ ﻣﺜﻞ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﱵ ﻳﻨﺴﺪ ﻬﺑﺎ ﺭﺃﺱ ﺍﳌﺰﻣﺎﺭ ﻫﺬﺍ ﺍﳉﻮﻫﺮ ﻫﻮ ﺍﻟﻠﻬﺎﺓ‪ ،‬ﻓﺈﻬﻧﺎ ﻣﺪﻻﺓ ﻓﻮﻕ ﻓﻢ‬
‫ﺍﳊﻨﺠﺮﺓ ﻟﺘﻔﻴﺪ ﰲ ﺗﻘﺮﻳﺮ ﺍﻟﺼﻮﺕ‪ ،‬ﻭﺗﻌﺪﻳﺪﻩ ﻭﻟﻴﻨﻪ ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺇﺫﺍ ﻫﻢ ﺍﳌﺮﻱﺀ ﺑﺎﻻﺯﺩﺭﺍﺩ ﻭﻣﺎﻝ ﺇﱃ ﺃﺳﻔﻞ ﳉﺬﺏ ﺍﻟﻠﻘﻤﺔ ﺍﻧﻄﺒﻘﺖ ﺍﳊﻨﺠﺮﺓ ﻭﺍﺭﺗﻔﻌﺖ ﺇﱃ ﻓﻮﻕ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻥ ﻛﻞ ﺟﺴﻤﲔ ﺃﺣﺪﳘﺎ ﻣﺸﺪﻭﺩ ﺑﺎﻵﺧﺮ ﻓﺈﻬﻧﻤﺎ ﻻ ﳏﺎﻟﺔ ﺑﺴﺒﺐ ﺫﻟﻚ ﺍﻟﺸﺪ ﻳﺘﻼﺯﻣﺎﻥ ﻓﻤﱴ ﺗﺴﻔﻞ‬
‫ﺃﺣﺪﳘﺎ‪ ،‬ﺗﺴﻔﻞ ﺍﻵﺧﺮ ﻭﻛﺬﻟﻚ ﻣﱴ ﺍﺭﺗﻔﻊ ﺃﺣﺪﳘﺎ ﺍﺭﺗﻔﻊ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﱃ ﺃﻱ ﺟﻬﺔ ﻣﺎﻝ ﺇﻟﻴﻬﺎ ﺃﺣﺪﳘﺎ ﻓﻼ ﺑﺪ ﻣﻦ ﻣﻴﻞ ﺍﻵﺧﺮ ﻣﻌﻪ ﺇﱃ ﺗﻠﻚ ﺍﳉﻬﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻜﻴﻒ ﺇﺫﺍ ﻣﺎﻝ‬
‫ﺍﳌﺮﻱﺀ ﺇﱃ ﺃﺳﻔﻞ ﺗﺮﺗﻔﻊ ﺍﳊﻨﺠﺮﺓ ﺇﱃ ﻓﻮﻕ ﻣﻊ ﺃﻥ ﺷﺪ ﺃﺣﺪﳘﺎ ﺇﱃ ﺍﻵﺧﺮ ﺷﺪﹰﺍ ﻭﺛﻴﻘﹰﺎ‪.‬‬
‫ﻗﻠﻨﺎ‪ :‬ﻫﺬﺍ ﳝﻜﻦ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻧﺴﺪﺍﺩ ﺍﺠﻤﻟﺮﻯ ﺑﺎﳊﻨﺠﺮﺓ ﻟﻴﺲ ﺑﺄﻥ ﻳﻜﻮﻥ ﺟﺮﻡ ﺃﺣﺪﳘﺎ ﻣﺮﺑﻮﻃﹰﺎ ﲟﺎ ﳛﺎﺫﻳﻪ ﻣﻦ ﺟﺮﻡ ﺍﻵﺧﺮ‪،‬‬
‫ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺗﺴﻔﻞ ﺍﳌﺮﻱﺀ ﻳﻠﺰﻣﻪ ﺗﺴﻔﻞ ﺍﻟﻘﺼﺒﺔ ﻭﺍﳊﻨﺠﺮﺓ ﺑﻞ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻠﻴﻒ ﺍﳌﻤﺘﺪ ﰲ ﻃﻮﻝ ﺍﳌﺮﻱﺀ ﺃﻭ‬
‫ﻋﻨﺪ ﺃﻋﻼﻩ ﻧﺎﻓﺬﹰﺍ ﻣﻦ ﻋﻨﺪ ﺃﻋﻠﻰ ﺍﳌﺮﻱﺀ ﻭﺳﺎﻟﻜﹰﺎ ﺇﱃ ﺃﺳﻔﻞ ﺍﳊﻨﺠﺮﺓ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻘﺼﺒﺔ ﻣﺎﺭﹰﺍ ﰲ ﺳﻠﻮﻛﻪ ﻋﻠﻰ ﻣﻮﺿﻊ ﺃﻋﻠﻰ‬
‫ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﲢﺮﻙ ﺍﳌﺮﻱﺀ ﺇﱃ ﺃﺳﻔﻞ ﻷﺟﻞ ﺑﻠﻊ ﺍﻟﻠﻘﻤﺔ ﺍﳒﺬﺏ ﺫﻟﻚ ﺍﻟﻠﻴﻒ ﻣﻌﻪ ﺇﱃ ﺃﺳﻔﻞ ﻣﻦ ﺟﻬﺔ ﺃﻋﻠﻰ ﺍﳌﺮﻱﺀ ﻭﺃﻋﻠﻰ‬
‫ﺍﳊﻨﺠﺮﺓ ﻭﺫﻟﻚ ﻋﻨﺪ ﻗﺮﺏ ﻇﺎﻫﺮ ﺍﳊﻠﻖ ﻣﻦ ﺃﺳﻔﻞ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺍﳒﺬﺍﺏ ﻃﺮﻑ ﺫﻟﻚ ﺍﻟﻠﻴﻒ ﺃﻋﲏ ﺍﻟﻄﺮﻑ ﺍﻟﺬﻱ ﺑﻪ ﻳﺘﺼﻞ‬
‫ﺑﺄﺳﻔﻞ ﺍﳊﻨﺠﺮﺓ‪ ،‬ﻭﺑﺄﺳﻔﻞ ﺍﻟﻘﺼﺒﺔ ﻭﺇﳕﺎ ﳝﻜﻦ ﻫﺬﺍ ﺍﻻﳒﺬﺍﺏ ﺑﺄﻥ ﻳﺮﺗﻔﻊ ﺇﱃ ﺟﻬﺔ ﻇﺎﻫﺮ ﺍﳊﻠﻖ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺍﳒﺬﺍﺏ‬
‫ﺃﺳﻔﻞ ﺍﳊﻨﺠﺮﺓ ﻭﺃﺟﺰﺍﺀ ﻣﻦ ﺍﻟﻘﺼﺒﺔ ﺇﱃ ﻓﻮﻕ ﻓﻠﺬﻟﻚ ﺗﺮﺗﻔﻊ ﺍﳊﻨﺠﺮﺓ ﻭﺍﻟﻘﺼﺒﺔ ﻋﻨﺪ ﺗﺴﻔﻞ ﺍﳌﺮﻱﺀ ﻷﺟﻞ ﺍﻻﺯﺩﺭﺍﺩ ﻭﻳﻠﺰﻡ‬
‫ﻫﺬﺍ ﺍﻻﳒﺬﺍﺏ ﲤﺪﺩ ﺍﳊﻨﺠﺮﺓ ﻭﺍﻟﻘﺼﺒﺔ ﰲ ﺍﻟﻄﻮﻝ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺿﻴﻘﻬﺎ ﻭﺍﻧﻄﺒﺎﻗﻬﺎ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺘﻨﻔﺲ ﻓﻠﺬﻟﻚ‬
 ‫ﺍﻻﺯﺩﺭﺍﺩ ﻻ ﳚﺎﻣﻊ ﺍﻟﺘﻨﻔﺲ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﻭﺑﺎﻗﻲ ﺃﻟﻔﺎﻅ ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺮﺋﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻭﺃﻣﺎ ﺍﻟﺮﺋﺔ ﻓﺈﻬﻧﺎ ﻣﺆﻟﻔﺔ ﻣﻦ ﺃﺟﺰﺍﺀ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻫﻮ ﺷﺪﻳﺪ ﺍﻟﺘﻌﻠﻖ ﺑﻪ ﻭﺍﻻﻟﺘﺤﺎﻡ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺃﻣﺎ ﺣﺎﺟﺔ ﺍﻟﺮﺋﺔ ﺇﱃ ﺍﻟﻮﺭﻳﺪ ﺍﻟﺸﺮﻳﺎﱐ ﻓﻸﻥ ﻳﻨﻘﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺪﻡ ﺍ ﻟﺬﻱ ﻗﺪ ﻟﻄﻒ ﻭﺳﺨﻦ ﰲ ﺍﻟﻘﻠﺐ ﻟﻴﺨﺘﻠﻂ ﻣﺎ ﻳﺘﺮﺷﺢ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﻡ ﻣﻦ ﻣﺴﺎﻡ ﻓﺮﻭﻉ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﰲ ﺧﻠﻞ ﺍﻟﺮﺋﺔ ﺑﺎﳍﻮﺍﺀ ﺍﻟﺬﻱ ﰲ ﺧﻠﻠﻬﺎ ﻭﳝﺘﺰﺝ ﺑﻪ ﻣﻦ ﺍﳉﻤﻠﺔ ﻣﺎ ﻳﺼﻠﺢ ﻷﻥ‬
‫ﻳﻜﻮﻥ ﺭﻭﺣﹰﺎ ﺇﺫﺍ ﺣﺼﻞ ﺫﻟﻚ ﺍﺠﻤﻟﻤﻮﻉ ﰲ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﺫﻟﻚ ﺑﺎﺗﺼﺎﻝ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻮﺭﻳﺪﻱ ﻟﺬﻟﻚ ﺍﺠﻤﻟﻤﻮﻉ‬
‫ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﺒﻘﻰ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﻡ ﻓﻴﻜﻮﻥ ﰲ ﺩﺍﺧﻞ ﻓﺮﻭﻉ ﻫﺬﺍ ﺍﻟﻮﺭﻳﺪ ﺍﻟﺸﺮﻳﺎﱐ ﻭﻳﻨﻔﺬ ﻣﻦ ﻓﻮﻫﺎﻬﺗﺎ ﺇﱃ‬
‫ﺟﺮﻡ ﺍﻟﺮﺋﺔ ﻓﺈﻥ ﻳﻜﻮﻥ ﺃﻏﻠﻆ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﺮﺷﺢ ﻭﺃﻛﺜﺮ ﻣﺎﺋﻴﺔ ﻓﻠﺬﻟﻚ ﻳﺼﻠﺢ ﻟﻐﺬﺍﺀ ﺍﻟﺮﺋﺔ ﻓﻠﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻮﺭﻳﺪ‬
‫ﺍﻟﺸﺮﻳﺎﱐ ﻣﻊ ﺃﻧﻪ ﻳﻮﺻﻞ ﺇﱃ ﺍﻟﺮﺋﺔ ﻏﺬﺍﺀﻫﺎ ﻳﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺪﻡ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺮﻗﺔ ﺍﻟﺼﺎﱀ ﻷﻥ ﻳﺼﲑ ﻣﻨﻪ ﻭﻣﻦ ﺟﺮﻡ ﺍﳍﻮﺍﺀ ﳑﺎ ﳝﺪ‬
‫ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﻭﺃﻣﺎ ﺣﺎﺟﺔ ﺍﻟﺮﺋﺔ ﺇﱃ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻮﺭﻳﺪﻱ ﻓﺈﻧﻪ ﻳﻨﻔﺬ ﻓﻴﻪ ﻫﺬﺍ ﺍﳍﻮﺍﺀ ﺍﳌﺨﺎﻟﻂ ﻟﺬﻟﻚ ﺍﻟﺪﻡ ﻟﻴﻮﺻﻠﻪ ﺇﱃ‬
‫ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ ﲡﻮﻳﻔﻲ ﺍﻟﻘﻠﺐ ﻓﻴﺼﲑ ﺫﻟﻚ ﺍﺠﻤﻟﻤﻮﻉ ﺭﻭﺣﺎﹰ‪ ،‬ﻭﺃﻧﻪ ﻳﻨﻔﺬ ﻓﻴﻪ ﻣﺎ ﻓﻀﻞ ﰲ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﺠﻤﻟﻤﻮﻉ ﻓﻠﻢ ﻳﺼﻠﺢ ﻷﻥ ﻳﺘﻜﻮﻥ ﻣﻨﻪ ﺭﻭﺡ ﻭﻣﺎ ﻓﻀﻞ ﻓﻴﻪ ﻣﻦ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﺳﺨﻦ ﻭﺑﻄﻠﺖ ﻓﺎﺋﺪﺗﻪ ﰲ ﺗﻌﺪﻳﻞ ﺍﻟﺮﻭﺡ‬
‫ﻭﺍﻟﻘﻠﺐ ﻭﺍﺣﺘﻴﺞ ﺇﱃ ﺇﺧﺮﺍﺟﻪ ﻟﻴﺘﺴﻊ ﺍﳌﻜﺎﻥ ﳌﺎ ﻳﺪﺧﻞ ﺑﻌﺪﻩ ﻣﻦ ﺍﳍﻮﺍﺀ ﺇﻣﺎ ﻭﺣﺪﻩ ﻭﺇﻣﺎ ﳐﺎﻟﻄﹰﺎ ﻟﻸﺟﺰﺍﺀ ﺍﻟﺪﻣﻮﻳﺔ ﺍﻟﺸﺪﻳﺪﺓ‬
‫ﺍﻟﻠﻄﺎﻓﺔ ﻭﻟﻴﻮﺻﻞ ﺫﻟﻚ ﺇﱃ ﺍﻟﺮﺋﺔ ﻓﻴﺨﺮﺟﻪ ﻋﻨﺪ ﺭﺩﻫﺎ ﺍﻟﻨﻔﺲ ﻭﺃﻣﺎ ﺣﺎﺟﺔ ﺍﻟﺮﺋﺔ ﺇﱃ ﺟﺮﻡ ﺍﻟﺮﺋﺔ ﻣﻦ ﺍﳍﻮﺍﺀ ﺍﺠﻤﻟﺬﻭﺏ ﰲ‬
‫ﺍﻟﻘﺼﺒﺔ ﻭﻷﻥ ﳜﺮﺝ ﻣﺎ ﻳﻔﻀﻞ ﰲ ﺍﻟﺮﺋﺔ ﻣﻦ ﺫﻟﻚ ﺍﳍﻮﺍﺀ ﻭﻣﺎ ﻳﻔﻀﻞ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻭﺍﻟﺪﻡ ﻭﳓﻮ ﺫﻟﻚ ﻓﻴﺨﺮﺝ‬
‫ﺑﺎﻟﺴﻌﺎﻝ ﻧﻔﺜﹰﺎ‪ .‬ﻭﺃﻣﺎ ﺣﺎﺟﺔ ﺍﻟﺮﺋﺔ ﺇﱃ ﺍﻟﻠﺤﻢ ﻓﻸﻥ ﳝﻸ ﺍﳋﻠﻞ ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﻭﻳﻜﻮﻥ ﻣﻦ ﲨﻠﺔ ﺫﻟﻚ ﻋﻀﻮ‬
‫ﻭﺍﺣﺪ ﻭﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﳊﻤﹰﺎ ﻟﻴﻜﻮﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻻﻋﺘﺪﺍﻝ ﲞﻼﻑ ﺍﻟﺸﺤﻢ ﻭﺍﻟﺴﻤﲔ ﻭﳓﻮﳘﺎ‪ ،‬ﻭﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ‬
‫ﺍﻟﻠﺤﻢ ﺭﺧﻮﹰﺍ ﻟﺌﻼ ﳝﺎﻧﻊ ﻋﻦ ﺳﻬﻮﻟﺔ ﺍﻧﺒﺴﺎﻁ ﺍﻟﺮﺋﺔ ﻭﺍﻧﻘﺒﺎﺿﻬﺎ ﺍﻟﺬﻳﻦ ﻻ ﺑﺪ ﻣﻨﻬﻤﺎ ﰲ ﺍﻟﺘﻨﻔﺲ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﻠﺤﻢ ﺭﺧﻮﹰﺍ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺎﺋﻴﺔ ﻓﻴﻪ ﻛﺜﲑﺓ‪ .‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻏﺬﺍﺀ ﺍﻟﺮﺋﺔ ﻣﻦ ﺩﻡ ﻣﺎﺋﻲ‬
‫ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺪﻡ ﺍﻟﻮﺍﺻﻞ ﺇﱃ ﺍﻟﻘﻠﺐ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ ﻭﺍﻟﻠﻄﻴﻒ ﻣﻨﻪ ﺍﳍﻮﺍﺋﻲ ﻳﺼﲑ ﺭﻭﺣﹰﺎ ﻭﺍﻟﻘﻠﺐ ﺇﳕﺎ‬
‫ﻳﻐﺘﺬﻱ ﺑﺎﳌﺘﲔ ﺍﻟﻜﺜﲑ ﺍﻷﺭﺿﻴﺔ ﻓﻠﺬﻟﻚ ﺗﺒﻘﻰ ﺍﳌﺎﺋﻴﺔ ﻟﻐﺬﺍﺀ ﺍﻟﺮﺋﺔ ﻓﻠﺬﻟﻚ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻏﺬﺍﺀ ﺍﻟﺮﺋﺔ ﺑﺪﻡ ﺻﻔﺮﺍﻭﻱ ﳑﺎ ﻻ‬
‫ﻼ ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﻛﺜﲑ ﺍﳌﺴﺎﻡ ﻭﺍﺳﻌﻬﺎ ﻭﺍﻟﻐﺮﺽ ﺑﺬﻟﻚ ﺃﻥ‬ ‫ﺻﺤﺔ ﻟﻪ ﺍﻟﺒﺘﺔ ﻭﻛﺬﻟﻚ ﲢﺘﺎﺝ ﺍﻟﺮﺋﺔ ﺃﻥ ﻳﻜﻮﻥ ﳊﻤﻬﺎ ﻣﺘﺨﻠﺨ ﹰ‬
‫ﲤﺘﻠﺊ ﺍﻟﻔﺮﺝ ﺍﻟﱵ ﰲ ﺟﺮﻣﻬﺎ ﻫﻮﺍﺀ ﻓﺘﻌﺪﻝ ﺑﺬﻟﻚ ﺍﳍﻮﺍﺀ ﻭﳜﺮﺝ ﳑﺎ ﻳﺮﺷﺢ ﺇﱃ ﺟﺮﻣﻬﺎ ﻣﻦ ﺍﻟﺪﻡ ﺍﻟﻠﻄﻴﻒ ﺍﳍﻮﺍﺋﻲ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﺼﻠﺢ ﻟﻐﺬﺍﺀ ﺍﻟﺮﺋﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺼﻠﺢ ﻷﻥ ﳜﺎﻟﻂ ﺫﻟﻚ ﺍﳍﻮﺍﺀ ﳛﺪﺙ ﻣﻦ ﳎﻤﻮﻋﻬﻤﺎ ﺟﺮﻡ ﻳﺼﻠﺢ ﻷﻥ ﻳﺴﺘﺤﻴﻞ ﰲ ﺍﻟﻘﻠﺐ ﺩﻣﹰﺎ‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺑﲔ ﺟﺎﻧﱯ ﺍﻹﻧﺴﺎﻥ ﺃﻛﺜﺮ ﻛﺜﲑﹰﺍ ﳑﺎ ﺑﲔ ﺧﻠﻔﻪ ﻭﻗﺪﺍﻣﻪ ﺧﺎﺻﺔ ﰲ ﺻﺪﺭﻩ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺮﺋﺔ ﻣﻘﺴﻮﻣﺔ ﺑﻘﺴﻤﲔ‬
‫ﺃﺣﺪﳘﺎ ﻳﺬﻫﺐ ﳝﻴﻨﺎﹰ ﻭﺍﻵﺧﺮ ﻳﺬﻫﺐ ﴰﺎ ﹰﻻ ﻟﻴﻜﻮﻥ ﻣﻠﺆﻫﺎ ﻟﻠﺠﺎﻧﺒﲔ ﻭﺍﻧﻘﺴﺎﻣﻬﻤﺎ ﻓﻴﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻫﺬﺍﻥ ﺍﻟﻘﺴﻤﺎﻥ ﻟﻔﻀﺎﺀ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻟﻴﻤﲔ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻻ ﻳﺼﺢ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻣﻴﻞ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﻟﺸﻤﻞ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻋﻨﺪ ﺭﺃﺳﻪ ﺍﳌﺴﺘﺪﻕ‪ ،‬ﻭﺫﻟﻚ ﻳﺴﲑ ﺟﺪﺍﹰ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﻴﻞ ﻫﻮ ﰲ‬
 ‫ﺃﺳﺎﻓﻞ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺍﻧﻘﺴﺎﻡ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻣﻦ ﺍﻟﺮﺋﺔ‪ ،‬ﺇﱃ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻫﻮ ﰲ ﺃﻋﺎﱄ ﺍﻟﺮﺋﺔ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ‬
‫ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﺑﻪ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻋﻠﻰ ﺍﻟﻴﺴﺮ ﻭﺍﻗﻌﹰﺎ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺃﺧﻼﻩ ﺍﻟﻘﻠﺐ ﺑﺎﳓﺮﺍﻓﻪ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺼﺪﺭ ﻣﻘﺴﻮﻡ ﺇﱃ ﲡﻮﻳﻔﲔ ﺑﻼ ﺷﻚ ﺑﺄﻥ ﺍﻟﺼﺪﺭ ﻳﻐﺸﻴﻪ ﻣﻦ ﺩﺍﺧﻞ ﻏﺸﺎﺀ ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻏﺸﺎﺀﺍﻥ ﺃﺣﺪﳘﺎ ﰲ‬
‫ﳝﲔ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺍﻵﺧﺮ ﰲ ﻳﺴﺎﺭﻩ ﻭﺇﺫﺍ ﺍﻟﺘﻘﻰ ﻃﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻄﺮﻑ ﺍﻵﺧﺮ ﻣﻦ ﻗﺪﺍﻡ ﻭﻣﻦ ﺧﻠﻒ ﺍﻓﺘﺮﻗﺎ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻓﻴﻤﺮ ﺍﻷﳝﻦ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻭ ﻳﻠﻘﻰ ﺍﻟﻮﺳﻂ ﺇﱃ ﺃﻥ ﻳﺘﺼﻞ ﺑﻄﺮﻓﻪ ﺍﻵﺧﺮ ﺍﳌﻘﺎﺑﻞ ﻟﺬﻟﻚ ﺍﻟﻄﺮﻑ‪ .‬ﻭﻛﺬﻟﻚ ﳝﺮ ﺍﻷﻳﺴﺮ ﰲ‬
‫ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻭﻳﻠﻘﻰ ﺍﻟﻮﺳﻂ‪ ،‬ﻭﻧﻔﻮﺫ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﰲ ﺟﺎﻧﺒﻪ ﻟﻴﺲ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﺈﻬﻧﻤﺎ ﲨﻴﻌﹰﺎ ﻳﻨﺘﺤﻴﺎﻥ ﻋﻦ ﻣﻮﺿﻊ‬
‫ﺍ ﻟﻘﻠﺐ ﻭﻏﻼﻓﻪ ﻓﻼ ﳝﺮ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﲜﺮﻡ ﺍﻟﻘﻠﺐ ﻭﺇﻻ ﻛﺎﻥ ﳜﺮﻗﻪ ﻓﻠﺬﻟﻚ ﻳﺒﻘﻰ ﺍﻟﻘﻠﺐ ﻭﻏﻼﻓﻪ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻐﺸﺎﺀﻳﻦ‬
‫ﻓﻴﻨﻘﺴﻢ ﺍﻟﺼﺪﺭ ﺑﺬﻟﻚ ﺑﻨﺼﻔﲔ‪ ،‬ﻭﺍﻟﻘﺎﺳﻢ ﻟﻪ ﻏﺸﺎﺀﺍﻥ ﻳﻔﺘﺮﻗﺎﻥ ﻋﻨﺪ ﻣﻮﺿﻊ ﺍﻟﻘﻠﺐ ﻭﻳﺘﻼﻗﻴﺎﻥ ﰲ ﻏﲑ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﰲ ﺍﳊﺠﺎﺏ ﺛﻘﺒﺎﻥ ﺍﻟﻜﺒﲑ ﻣﻨﻬﻤﺎ ﻣﻨﻔﺬ ﻟﻠﻤﺮﻱﺀ ﻭﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻜﺒﲑ ﻭﺍﻷﺻﻐﺮ ﻳﻨﻔﺬ ﻓﻴﻪ ﺍﻟﻮﺭﻳﺪ ﺍﳌﺴﻤﻰ ﺍﻷﻬﺑﺮ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻟﺴﺖ ﺃﻓﻬﻤﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺮﻳﺎﻥ ﻟﻴﺲ ﳛﺘﺎﺝ ﰲ ﻧﻔﻮﺫﻩ ﺇﱃ ﺧﺮﻕ ﺍﳊﺠﺎﺏ ﺃﻣﺎ ﺍﻟﺼﺎﻋﺪ ﻓﻸﻧﻪ ﻓﻮﻕ ﺍﳊﺠﺎﺏ ﻟﻴﺲ‬
‫ﳚﺬﺑﻪ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻨﺎﺯﻝ ﻓﻸﻧﻪ ﺇﳕﺎ ﳝﺮ ﺑﺎﳊﺠﺎﺏ ﻋﻨﺪ ﺃﺳﻔﻠﻪ ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ﻣﻦ ﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ‪.‬‬
‫ﻭﰲ ﺁﺧﺮ ﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ ﻭﻫﻮ ﻫﻨﺎﻙ ﻻ ﳜﺮﻕ ﺍﳊﺠﺎﺏ ﺑﻞ ﳝﺮ ﻭﺭﺍﺀﻩ ﻷﻧﻪ ﳝﺮ ﻣﺘﻮﻛﺌﹰﺎ ﻋﻠﻰ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻘﻠﺐ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﻟﻘﻠﺐ ﻓﺈﻧﻪ ﳐﻠﻮﻕ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺷﺒﻪ ﺍﻷﻋﻀﺎﺀ ﻬﺑﺎ ﻟﻜﻦ ﲢﺮﻛﻬﺎ ﻏﲑ‬
‫ﺇﺭﺍﺩﻱ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﺇﻥ ﻓﻌﻞ ﺍﻟﻘﻠﺐ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﺃﻭ ﹰﻻ‪ :‬ﺃﻥ ﻳﻮﻟﺪ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﻭﻳﻮﺯﻋﻪ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ ﻟﺘﺤﻴﺎ‪ ،‬ﻭﺗﻮﻟﻴﺪﻩ ﺫﻟﻚ ﺑﺄﻥ ﻳﺴﺨﻦ ﺍﻟﺪﻡ‬
‫ﻭﻳﻠﻄﻔﻪ ﺣﱴ ﺇﺫﺍ ﺧﺎﻟﻄﻪ ﲟﺎ ﰲ ﺍﻟﺮﺋﺔ ﻣﻦ ﺍﳍﻮﺍﺀ ﺻﻠﺢ ﺫﻟﻚ ﺍﺠﻤﻟﻤﻮﻉ ﻷﻥ ﻳﺼﲑ ﺭﻭﺣﹰﺎ ﺣﻴﻮﺍﻧﻴﺎﹰ‪ .‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺣﺼﻞ ﰲ‬
‫ﺍﻟﻘﻠﺐ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﲡﻮﻳﻒ ﳛﻮﻱ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﺗﺴﺨﻴﻨﻪ ﻭﺫﻟﻚ ﲟﺎ ﳛﺪﺙ ﻓﻴﻪ ﻣﻦ ﺍﻟﻐﻠﻴﺎﻥ ﺍﻟﺬﻱ‬
‫ﻳﻠﺰﻣﻪ ﲣﻠﺨﻞ ﺍﳉﺮﻡ ﻭﺍﻧﺒﺴﺎﻃﻪ ﻓﻠﺬﻟﻚ ﻻ ﻳﻜﻔﻲ ﰲ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺪﻡ ﳏﻮﻳﹰﺎ ﰲ ﺍﻟﻌﺮﻭﻕ ﻷﻥ ﺍﻟﻌﺮﻭﻕ ﻻ ﺗﺘﺴﻊ‬
‫ﳍﺬﺍ ﺍﻻﻧﺒﺴﺎﻁ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻷﺟﻞ ﺗﺮﻗﻖ ﺍﻟﻘﻮﺍﻡ ﺟﺪﺍﹰ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﲡﻮﻳﻒ ﺁﺧﺮ ﳛﻮﻱ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ‬
‫ﻭﻣﻨﻪ ﻳﻨﻔﺬ ﰲ ﺍﻟﺸﺮﺍﻳﲔ ﺇﱃ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻭﻫﺬﻩ ﺍﻟﺮﻭﺡ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺷﺪﻳﺪﺓ ﺍﻟﻠﻄﺎﻓﺔ ﻫﻮﺍﺋﻴﺔ ﻓﻬﻲ ﻻ ﳏﺎﻟﺔ‬
‫ﻣﺴﺘﻌﺪﺓ ﻟﺴﺮﻋﺔ ﺍﻟﺘﺨﻠﺨﻞ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻠﺐ ﳝﺪﻫﺎ ﻛﻞ ﻭﻗﺖ ﺑﺎﻟﻐﺬﺍﺀ ﻭﻏﺬﺍﺅﻫﺎ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮﺍﺋﻴﹰﺎ‬
‫ﻳﻐﻠﺐ ﻋﻠﻰ ﺟﻮﻫﺮﻩ ﺍﳉﻮﻫﺮ ﺍﳍﻮﺍﺋﻲ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﲟﺨﺎﻟﻄﺔ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻠﻄﻴﻔﺔ ﺟﺪﹰﺍ ﺍﻟﺪﻣﻮﻳﺔ ﳉﻮﻫﺮ ﻛﺜﲑ ﻫﻮﺍﺋﻲ‬
‫ﻭﺍﻣﺘﺰﺍﺝ ﺫﻟﻚ ﺍﺠﻤﻟﻤﻮﻉ ﻭﺍﻧﻄﺒﺎﺧﻪ ﺣﱴ ﻳﺴﺘﻌﺪ ﻷﻥ ﻳﺼﲑ ﰲ ﺍﻟﻘﻠﺐ ﺭﻭﺣﹰﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻻﻧﻄﺒﺎﺥ ﻭﺍﻻﻣﺘﺰﺍﺝ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺃﻭ ﹰﻻ ﰲ ﺍﻟﻘﻠﺐ ﻓﺎﺳﺘﺒﲔ ﺃﻥ ﺍﻟﻘﻠﺐ ﺩﺍﺋﻤﺎﹰ ﰲ ﺍﻧﺒﺴﺎﻁ ﻭﺍﻧﻘﺒﺎﺽ ﻭﺫﻟﻚ ﻳﻨﺎﰲ ﺑﻘﺎﺀ ﺫﻟﻚ ﺍﳉﺮﻡ ﻓﺒﻪ ﻣﺪﺓ ﰲ ﻣﺜﻠﻬﺎ ﲤﺘﺰﺝ‬
 ‫ﻭﺗﻨﻄﺒﺦ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﺘﺪﺍﺀ ﻫﺬﺍ ﺍﻻﻧﻄﺒﺎﺥ ﻭﺍﻻﻣﺘﺰﺍﺝ ﰲ ﻋﻀﻮ ﺁﺧﺮ ﺣﱴ ﺇﺫﺍ ﺣﺼﻞ ﻟﻪ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﺬﻱ ﺑﻪ‬
‫ﻳﻘﺮﺏ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﺮﻭﺡ ﻧﻔﺬ ﺇﱃ ﺍﻟﺘﺠﻮﻳﻒ ﺍﳌﻤﻠﻮﺀ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﻠﺐ ﻓﺎﺳﺘﺤﺎﻝ ﰲ ﺫﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ ﺇﱃ ﻣﺸﺎﺑﺔ‬
‫ﻼ ﻋﻠﻰ ﻫﻮﺍﺀ‬
‫ﺗﻠﻚ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻛﺎﻥ ﻣﻨﻪ ﺍﻏﺘﺬﺍﺅﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻳﻔﻴﺪ ﻫﺬﺍ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺸﺘﻤ ﹰ‬
‫ﻛﺜﲑ ﳜﺎﻟﻄﻪ ﻣﺎ ﻳﻠﻄﻔﻪ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﺪﻡ ﺣﱴ ﻳﺼﲑ ﻣﻦ ﳎﻤﻮﻉ ﺫﻟﻚ ﻣﺎﺩﺓ ﺗﺼﻠﺢ ﻟﺘﻐﺬﻳﺔ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺍﻟﻘﻠﺐ ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﺑﻌﻴﺪﹰﺍ ﻋﻨﻪ ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﺮﻗﻴﻖ ﻣﻦ ﺍﻟﺪﻡ ﺍﻟﻨﺎﻓﺬ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻘﻠﺐ ﻗﺪ ﻳﱪﺩ ﰲ ﺍﳌﺴﺎﻓﺔ ﺍﻟﻄﻮﻳﻠﺔ‬
‫ﻭﻳﻜﺜﻒ ﻓﺘﺒﻄﻞ ﻟﺬﻟﻚ ﻟﻄﺎﻓﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﱂ ﻳﻨﻔﺬ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻣﻦ ﺍﳍﻮﺍﺀ ﺍﳋﺎﺭﺝ ﻟﺘﻠﻚ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺪﻣﻮﻳﺔ ﺍﻟﺬﻱ ﺍﺳﺘﻌﺪ‬
‫ﻟﺘﻐﺬﻳﺔ ﺍﻟﺮﻭﺡ ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺍﻟﻘﻠﺐ ﻭﻳﱪﺩ ﻭﻳﻔﺎﺭﻗﻪ ﺫﻟﻚ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ‬
‫ﻳﺴﺘﻌﺪ ﻓﻴﻪ ﻫﺬﺍ ﺍﺠﻤﻟﻤﻮﻉ ﻟﺘﻐﺬﻳﺔ ﺍﻟﺮﻭﺡ ﻣﻊ ﻛﺜﺮﺓ ﺍﳍﻮﺍﺀ ﻓﻴﻪ ﻫﻮ ﺃﻳﻀﹰﺎ ﺑﻘﺮﺏ ﺍﻟﻘﻠﺐ ﻭﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻫﻮ ﺍﻟﺮﺋﺔ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ‬
‫ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻏﺘﺬﺍﺀ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﻠﺐ ﺑﺄﻥ ﻳﻠﻄﻒ ﺍﻟﺪﻡ ﰲ ﺍﻟﻘﻠﺐ ﻭﻳﺮﻕ ﻗﻮﺍﻣﻪ ﺟﺪﹰﺍ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﻨﻔﺬ ﰲ ﺍﻟﺮﺋﺔ‬
‫ﻭﳜﺎﻟﻄﻪ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳍﻮﺍﺀ ﻭﻳﻨﻄﺒﺦ ﻓﻴﻬﺎ ﺣﱴ ﻳﺘﻌﺪﻝ ﻭﻳﺼﻠﺢ ﻟﺘﻐﺬﻳﺔ ﺍﻟﺮﻭﺡ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﻨﻔﺬ ﺇﱃ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﰲ‬
‫ﺍﻟﻘﻠﺐ ﻭﳜﺘﻠﻂ ﺑﻪ ﻭﻳﻐﺬﻭﻩ ﻭﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﻟﻘﻠﺐ ﻭﻓﻴﻪ ﺍﻟﺮﻭﺡ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺴﻌﹰﺎ ﻟﻴﺘﺴﻊ ﲟﻘﺪﺍﺭ‬
‫ﻛﻔﺎﻳﺔ ﺍﻟﺒﺪﻥ ﻛﻠﻪ ﻣﻦ ﺍﻟﺮﻭﺡ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺍﺷﺘﻤﺎﻝ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﲡﻮﻳﻒ ﳎﺮﻯ ﺍﻟﺪﻡ‪ ،‬ﻭﻳﺘﻠﻄﻒ ﻓﻴﻪ ﺫﻟﻚ ﺍﻟﺪﻡ‪،‬‬
‫ﻭﲡﻮﻳﻒ ﺁﺧﺮ ﳛﻮﻱ ﺍﻟﺮﻭﺡ ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ ﻳﻨﻔﺬ ﺍﻟﺮﻭﺡ ﺇﱃ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻟﺬﻱ‬
‫ﻓﻴﻪ ﺍﻟﺪﻡ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺍﻟﻜﺒﺪ ﺍﻟﺬﻱ ﻓﻴﻪ ﻳﺘﻜﻮﻥ ﺍﻟﺪﻡ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻣﻦ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﺈﻥ ﻣﻮﺿﻊ ﺍﻟﻜﺒﺪ‬
‫ﻫﻮ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻣﻦ ﺍﻟﺒﺪﻥ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺠﻮﻳﻒ ﺍﳊﺎﻭﻱ ﻟﻠﺮﻭﺡ ﻫﻮ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﳚﺐ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﺃﻛﺜﺮ ﺳﻌﺔ ﻣﻦ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷ ﳝﻦ ﻷﻥ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﳜﺎﻟﻂ ﺍﳍﻮﺍﺀ ﻭﳝﺘﺰﺝ ﻓﻴﻪ ﻳﻜﻔﻲ ﻓﻴﻪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻗﻠﻴﻞ ﺍﳌﻘﺪﺍﺭ ﺟﺪﹰﺍ ﻷﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﳍﻮﺍﺀ ﻧﻔﺴﻪ ﻓﻠﺬﻟﻚ ﻫﺬﺍ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﺗﻠﻄﻴﻔﻪ ﰲ ﺍﻟﻘﻠﺐ ﻻ ﳛﺘﺎﺝ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑﹰﺍ ﺟﺪﺍﹰ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ‪ ،‬ﻓﺈﻧﻪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑﹰﺍ‬
‫ﺟﺪﹰﺍ ﻟﻴﻔﻲ ﺑﺎﻻﻧﺘﺸﺎﺭ ﰲ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺎﻧﻪ ﻛﺜﲑ ﺍﻟﺴﻌﺔ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ‬
‫ﻼ ﻟﻴﺘﺴﻊ ﻟﻌﻤﻖ ﻫﺬﻳﻦ ﺍﻟﺘﺠﻮﻳﻔﲔ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻮﺿﻊ‬ ‫ﻣﻊ ﺳﻌﺘﻪ ﻋﻤﻴﻘﹰﺎ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻠﺐ ﻃﻮﻳ ﹰ‬
‫ﻛﺜﲑ ﺍﻟﺴﻌﺔ ﻟﻴﺘﺴﻊ ﳍﺬﻳﻦ ﺍﻟﺘﺠﻮﻳﻔﲔ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﻟﻜﺜﲑ ﺍﻟﺴﻌﺔ ﻣﻦ ﺍﻟﻘﻠﺐ ﻫﻮ ﰲ ﺃﻋﻼﻩ ﻟﻴﻜﻮﻥ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺘﺠﻮﻳﻔﲔ ﺑﻘﺮﺏ ﺍﻟﺮﺋﺔ ﻓﻴﺴﺮﻉ ﺇﻟﻴﻬﺎ ﻭﺻﻮﻝ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻗﺪ ﺗﻠﻄﻒ ﰲ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﳝﻦ ﻭﻳﺴﺮﻉ ﺇﱃ ﺍﻟﻘﻠﺐ‬
‫ﻧﻔﻮﺫ ﻣﺎ ﺍﺳﺘﻌﺪ ﰲ ﺍﻟﺮﺋﺔ ﻟﺘﻐﺬﻳﺔ ﺍﻟﺮﻭﺡ ﻟﻴﻨﻔﺬ ﺑﺴﺮﻋﺔ ﺇﱃ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭ ﺳﻊ ﻣﻮﺿﻊ ﰲ‬
‫ﺍﻟﻘﻠﺐ ﻫﻮ ﰲ ﺃﻋﻼﻩ‪ ،‬ﻭﺃﻣﺎ ﺃﺳﻔﻠﻪ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺭﻗﻴﻘﹰﺎ ﻟﻔﻘﺪﺍﻥ ﻫﺬﻳﻦ ﺍﻟﺘﺠﻮﻳﻔﲔ ﻫﻨﺎﻙ‪ .‬ﻭﻷﻥ ﺍﻟﻐﻠﻆ ﻫﻨﺎﻙ ﻓﻀﻞ ﻏﲑ‬
‫ﳏﺘﺎﺝ ﺇﻳﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﻀﻴﻖ ﺍﳌﻜﺎﻥ ﻋﻠﻰ‬

‫ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﻫﻨﺎﻙ‪ .‬ﻭﻷﻥ ﺍﻟﻐﻠﻆ ﻫﻨﺎﻙ ﻓﻀﻞ ﻏﲑ ﳏﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﻀﻴﻖ ﺍﳌﻜﺎﻥ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﻻ‬
‫ﺑﺪ ﻣﻨﻬﺎ ﻫﻨﺎﻙ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺳﻌﺔ ﺃﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻭﻏﻠﻆ ﺟﺮﻣﻪ ﺇﱃ ﺭﻗﺔ ﺃﺳﻔﻠﻪ ﺑﺘﺪﺭﻳﺞ ﻛﺘﺪﺭﻳﺞ ﺍﻟﺒﻄﻦ‬
‫ﺍﻷﻳﺴﺮ ﰲ ﺳﻌﺔ ﺃﻋﻼﻩ ﺇﱃ ﺿﻴﻖ ﺃﺳﻔﻠﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺷﻜﻞ ﺍﻟﻘﻠﺐ ﺻﻨﻮﺑﺮﻳﺎﹰ‪ .‬ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﻫﻨﺎﻙ‪ .‬ﻭﻷﻥ ﺍﻟﻐﻠﻆ ﻫﻨﺎﻙ‬
‫ﻓﻀﻞ ﻏﲑ ﳏﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﻀﻴﻖ ﺍﳌﻜﺎﻥ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﻫﻨﺎﻙ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺳﻌﺔ‬
‫ﺃﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻭﻏﻠﻆ ﺟﺮﻣﻪ ﺇﱃ ﺭﻗﺔ ﺃﺳﻔﻠﻪ ﺑﺘﺪﺭﻳﺞ ﻛﺘﺪﺭﻳﺞ ﺍﻟﺒﻄﻦ ﺍﻷﻳﺴﺮ ﰲ ﺳﻌﺔ ﺃﻋﻼﻩ ﺇﱃ ﺿﻴﻖ ﺃﺳﻔﻠﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ‬
‫ﺷﻜﻞ ﺍﻟﻘﻠﺐ ﺻﻨﻮﺑﺮﻳﺎﹰ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﳐﻠﻮﻕ ﻣﻦ ﳊﻢ ﻗﻮﻱ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺟﺮﻡ ﺍﻟﻘﻠﺐ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻠﺤﻢ ﻷﻧﻪ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﳊﺮﺍﺭﺓ‬
‫ﻟﻴﻘﻮﻯ ﻋﻠﻰ ﺗﻠﻄﻴﻒ ﺍﻟﺪﻡ ﺍﻟﺘﻠﻄﻴﻒ ﺍﶈﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺟﺮﻣﻪ ﺍﳉﻮﻫﺮ ﺍﻟﻠﺤﻤﻲ‬
 ‫ﻓﺈﻥ ﻣﺎ ﺳﻮﻯ ﺍﻟﻠﺤﻢ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻓﺈﻥ ﻣﺰﺍﺟﻪ ﺑﺎﺭﺩ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻠﺤﻢ ﺻﻠﺒﺎ ﻟﻴﻜﻮﻥ ﺟﺮﻡ ﺍﻟﻘﻠﺐ ﻏﲑ ﺷﺪﻳﺪ‬
‫ﺍﻟﻘﺒﻮﻝ ﻟﻼﻧﻔﻌﺎﻝ ﻣﻦ ﺍﻟﻮﺍﺭﺩﺍﺕ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﻠﺤﻢ ﺻﻠﺒﹰﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺭﺿﻴﺔ ﰲ ﺟﺮﻣﻪ ﻛﺜﲑﺓ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﳝﻴﻞ ﻟﻮ ﻧﻪ‬
‫ﻋﻦ ﻟﻮ ﻥ ﺍﻟﻠﺤﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﻤﺮﺓ ﺇﱃ ﺍﻟﺴﻮﺍﺩ ﻳﻮﺟﺒﻪ ﻛﺜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﰲ ﺟﺮﻣﻪ ﻛﺜﲑﺓ‪ ،‬ﻭﻳﻠﺰﻡ ﺃﻥ ﳝﻴﻞ ﻟﻮ ﻧﻪ ﻋﻦ ﻟﻮ ﻥ‬
‫ﺍﻟﻠﺤﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﻤﺮﺓ ﺇﱃ ﺍﻟﺴﻮﺍﺩ ﺗﻮﺣﻴﻪ ﻛﺜﺮﺓ ﺍﻷﺭﺿﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺍﳊﻖ ﺍﻟﺬﻱ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ ﻫﻮ ﺃﻥ ﺣﺮﻛﺎﺕ ﺍﻟﻘﻠﺐ ﰲ ﺍﻧﺒﺴﺎﻃﻪ ﻭﺍﻧﻘﺒﺎﺿﻪ ﺣﺮﻛﺎﺕ ﺇﺭﺍﺩﻳﺔ ﻭﺃﻥ ﺍﳊﺮﻛﺎﺕ ﺍﻟﱵ‬
‫ﺑﺎﻟﻠﻴﻒ ﺍﳉﺎﺫﺏ ﺍﻟﻄﻮﱄ‪ ،‬ﻭﺍﻟﺪﺍﻓﻊ ﺍﻟﻌﺮﺿﻲ‪ ،‬ﻭﺍﳌﺎﺳﻚ ﺍﳌﺆﺭﺏ ﻛﻠﻬﺎ ﺣﺮﻛﺎﺕ ﺇﺭﺍﺩﻳﺔ ﻓﻠﺬﻟﻚ ﺃﺻﻨﺎﻑ ﺍﻟﻠﻴﻒ ﺍﻟﺬﻱ ﻓﻴﻪ‬
‫ﻛﻠﻬﺎ ﺣﺮﻛﺎﺕ ﺇﺭﺍﺩﻳﺔ ﻭﺇﳕﺎ ﻛﺜﺮ ﻓﻴﻪ ﺍﻟﻠﻴﻒ ﻟﻴﺰﺩﺍﺩ ﺟﺮﻣﻪ ﺻﻼﺑﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺩﻗﻖ ﻣﻨﻪ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻛﺎﺠﻤﻟﻤﻮﻉ ﺇﱃ ﻧﻘﻄﺔ ﻟﻴﻜﻮﻥ ﻣﺎ ﻳﺒﺘﻠﻰ ﲟﻤﺎﺳﺔ ﺍﻟﻌﻈﺎﻡ ﺃﻗﻞ ﺃﺟﺰﺍﺋﻪ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﳑﺎ ﻻ‬
‫ﻳﺼﺢ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺃﺳﻔﻞ ﺍﻟﻘﻠﺐ ﻟﻴﺲ ﺍﻟﺒﺘﺔ ﻋﻨﺪﻩ ﻋﻈﻢ ﻳﻼﻗﻴﻪ ﻷﻥ ﺍﻟﻘﻠﺐ ﻣﻮﺿﻮﻉ ﰲ ﻭﺳﻂ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺍﻟﺒﺘﺔ ﻋﻈﻢ‬
‫ﻭﺇﳕﺎ ﺍﻟﻌﻈﺎﻡ ﰲ ﳏﻴﻂ ﺍﻟﺼﺪﺭ ﻻ ﻋﻨﺪ ﻋﻈﻢ ﻳﻼﻗﻴﻪ ﻟﻜﺎﻥ ﻳﻼﻗﻴﻪ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺃﺳﻔﻞ ﺍﻟﻘﻠﺐ ﺩﺍﺋﻤﹰﺎ ﳑﺘﻠﺌﺎﹰ ﻭﺍﻟﺘﺄﱂ‬
‫ﻭﺍﻟﺘﻀﺮﺭ ﲟﻼﻗﺎﺗﻪ ﻭﺫﻟﻚ ﻻ ﳏﺎﻟﺔ ﻣﻀﻌﻒ ﻟﻘﻮﺗﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻛﺎﻷﺳﺎﺱ ﻳﺸﺒﻪ ﺍﻟﻐﻀﺮﻭﻑ ﰲ ﺃﺻﻞ ﺍﻟﻘﻠﺐ ﺟﺮﻡ ﺃﺻﻠﺐ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻘﻠﺐ ﻭﺗﺒﻠﻎ ﺻﻼﺑﺘﻪ ﰲ ﺑﻌﺾ‬
‫ﺍﳊﻴﻮﺍﻧﺎﺕ ﺧﺎﺻﺔ ﺍﻟﻌﻈﻴﻢ ﺍﳉﺜﺔ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳉﺮﻡ ﻏﻠﻴﻈﹰﺎ ﻭﻓﺎﺋﺪﺓ ﻫﺬﺍ ﺍﳉﺮﻡ ﻓﻴﻤﺎ ﺃﻇﻦ ﺃﻥ ﻳﺘﺼﻞ ﺑﻪ ﺍﳉﻮﻫﺮ‬
‫ﺍﻟﺮﺑﺎﻃﻲ ﻓﺈﻥ ﺍﻷﺭﺑﻄﺔ ﻛﻤﺎ ﻋﺮﻓﺘﻪ ﻗﺒﻞ ﲨﻴﻌﻬﺎ ﻳﺘﺼﻞ ﺑﻌﻈﺎﻡ ﻗﺮﻳﺒﺔ ﻣﻦ ﻣﻮﺿﻊ ﺑﺴﻄﻬﺎ ﺇﱃ ﻟﻴﻒ ﺍﻟﻌﻀﻞ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻓﻴﻪ ﺛﻼﺙ ﺑﻄﻮﻥ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﺼﺢ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻘﻠﺐ ﻓﻴﻪ ﺑﻄﻨﺎﻥ ﻓﻘﻂ‪ .‬ﺃﺣﺪﳘﺎ ﳑﻠﻮﺀ ﺑﺎﻟﺪﻡ‪ ،‬ﻭﻫﻮ ﺍﻷﳝﻦ‪ ،‬ﻭﺍﻵﺧﺮ ﳑﻠﻮﺀ ﺑﺎﻟﺮﻭﺡ ﻭﻫﻮ ﺍﻷﻳﺴﺮ‪ .‬ﻭﻻ ﻣﻨﻔﺬ ﺑﲔ ﻫﺬﻳﻦ‬
‫ﺍﳌﻨﻔﺬﻳﻦ ﺍﻟﺒﺘﺔ‪ .‬ﻭﺇﻻ ﻛﺎﻥ ﺍﻟﺪﻡ ﻳﻨﺘﻘﻞ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﺮﻭﺡ ﻓﻴﻔﺴﺪ ﺟﻮﻫﺮﻫﺎ‪ .‬ﻭﺍﻟﺘﺸﺮﻳﺢ ﻳﻜﺬﺏ ﻣﺎ ﻗﺎﻟﻮﻩ‪.‬‬
‫ﻓﺎﳊﺎﺟﺰ ﺑﲔ ﺍﻟﺒﻄﻨﲔ ﺃﺷﺪ ﻛﺜﺎﻓﺔ ﻣﻨﻪ ﻏﲑﻩ ﻟﺌﻼ ﻳﻨﻔﺬ ﻣﻨﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻡ ﺃﻭ ﻣﻦ ﺍﻟﺮﻭﺡ ﻓﻴﻀﻴﻊ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻛﺜﲑ ﺍﻟﺘﺨﻠﺨﻞ ﺑﺎﻃﻞ ﻭﺍﻟﺬﻱ ﺃﻭ ﺟﺐ ﻟﻪ ﺫﻟﻚ ﻇﻨﻪ ﺃﻥ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﰲ ﺍﻟﺒﻄﻦ‬
‫ﺍﻷﻳﺴﺮ ﺇﳕﺎ ﻳﻨﻔﺬ ﺇﻟﻴﻪ ﻣﻦ ﺍ ﻟﺒﻄﻦ ﺍﻷﳝﻦ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺨﻠﺨﻞ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻃﻞ ﻓﺈﻥ ﻧﻔﻮﺫ ﺍﻟﺪﻡ ﺇﱃ ﺍﻟﺒﻄﻦ ﺍﻷﻳﺴﺮ ﺇﳕﺎ ﻫﻮ ﻣﻦ‬
‫ﺍﻟﺮﺋﺔ ﺑﻌﺪ ﺗﺴﺨﻨﻪ ﻭﺗﺼﻌﺪﻩ ﻣﻦ ﺍﻟﺒﻄﻦ ﺍﻷﳝﻦ ﻛﻤﺎ ﻗﺮﺭﻧﺎﻩ ﺃﻭ ﹰﻻ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻟﻴﻜﻮﻥ ﻟﻪ ﻣﺴﺘﻮﺩﻉ ﻏﺬﺍﺀ ﻳﺘﻐﺬﻯ ﺑﻪ ﻛﺜﻴﻒ ﻗﻮﻱ ﻳﺸﺎﻛﻞ ﺟﻮﻫﺮﻩ ﻭﻣﻌﺪﻥ ﻳﺘﻮﻟﺪ ﻓﻴﻪ ﻋﻦ ﺩﻡ ﻟﻄﻴﻒ‪ ،‬ﻭﳎﺮﻯ‬
‫ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻏﺮﺿﻪ ﻬﺑﺬﻩ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺒﻄﻮﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﻇﻦ ﺛﺒﻮﻬﺗﺎ ﻭﺇﳕﺎ ﻫﻲ ﺑﻄﻨﺎﻥ ﻓﻘﻂ ﻛﻤﺎ ﻗﺮﺭﻧﺎﻩ‪ .‬ﻭﺟﻌﻠﻪ ﻟﻠﺪﻡ ﺍﻟﺬﻱ ﰲ‬
‫ﺍﻟﺒﻄﻦ ﺍﻷﳝﻦ ﻣﻨﻪ ﻳﻐﺘﺬﻱ ﺍﻟﻘﻠﺐ‪ ،‬ﻻ ﻳﺼﺢ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﻓﺈﻥ ﻏﺬﺍﺀ ﺍﻟﻘﻠﺐ ﺇﳕﺎ ﻫﻮ ﺍﻟﺪﻡ ﺍﳌﻨﺒﺚ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺍﳌﻨﺒﺜﺔ ﰲ ﺟﺮﻣﻪ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻘﻠﺐ ﻳﻐﺘﺬﻱ ﻣﻦ ﺫﻟﻚ ﻟﻜﺎﻥ ﳝﻴﻠﻪ ﺇﱃ‬
‫ﻣﺸﺎﻬﺑﺔ ﺟﻮﻫﺮﻩ ﻓﻜﺎﻥ ﳝﻴﻠﻪ ﺇﱃ ﺍﻟﻐﻠﻆ ﻭﺍﻷﺭﺿﻴﺔ ﻭﻟﻴﺲ ﺫﻟﻚ ﺍﻟﺪﻡ ﻛﺬﻟﻚ ﺇﺫ ﻫﻮ ﺃﺭﻕ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﺪﻣﺎﺀ ﺍﻟﱵ ﻋﻨﺪ‬
‫ﺍﻷﻋﻀﺎﺀ ﺑﻞ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺍﻟﺪﻡ ﺃﻥ ﻳﺘﻠﻄﻒ ﻓﻴﻪ ﻭﻳﺮﻕ ﻗﻮﺍﻣﻪ ﺟﺪﹰﺍ ﻭﻳﺘﺼﻌﺪ ﺇﱃ ﺍﻟﺮﺋﺔ ﻭﳜﺎﻟﻂ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻭﻳﻨﻔﺬ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﰲ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﻮﺭﻳﺪﻱ ﺇﱃ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻷﻳﺴﺮ ﻣﻦ ﲡﻮﻳﻔﻲ ﺍﻟﻘﻠﺐ ﻓﻴﻜﻮﻥ ﻣﻦ ﺫ ﻟﻚ ﺍﺠﻤﻟﻤﻮﻉ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺫﻟﻚ ﺍﺠﻤﻟﺮﻯ ﻳﺘﺴﻊ ﻋﻨﺪ ﺗﻌﺮﺽ ﺍﻟﻘﻠﺐ ﻭﻳﻨﻀﻢ ﻋﻨﺪ ﺗﻄﻮﻟﻪ‪.‬‬
 ‫ﻼ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻟﻪ ﳜﺘﻠﻒ ﰲ‬ ‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺪﻋﻲ ﻭﺟﻮﺩﻩ ﻭﻳﺴﻤﻴﻪ ﺑﻄﻨﹰﺎ ﺃﻭ ﺳﻂ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﻓﻀ ﹰ‬
‫ﺍﻻﺳﺘﻌﺮﺍﺽ ﻭﺍﻻﻧﻀﻤﺎﻡ ﲝﺴﺐ ﻣﺎ ﻳﺪﻋﻰ ﻣﻦ ﺗﻌﺮﺽ ﺍﻟﻘﻠﺐ ﻭﺗﻄﻮﻟﻪ ﻓﺈﻥ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﻳﻌﺘﱪ ﻓﻴﻬﺎ ﻟﻠﻘﻠﺐ ﺇﳕﺎ ﺣﺮﻛﺔ‬
‫ﺍﻻﻧﺒﺴﺎﻁ ﻭﺍﻻﻧﻘﺒﺎﺽ ﻭﺃﻣﺎ ﺍﻟﺘﻄﻮﻝ ﻭﺍﻻﺳﺘﻌﺮﺍﺽ ﻓﻤﻤﺎ ﻻ ﺃﻋﺘﻘﺪ ﻟﻪ ﻭﺟﻮﺩﹰﺍ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﺎﻋﺪﺓ ﺍﻷﻳﺴﺮ ﺃﺭﻓﻊ‪ ،‬ﻭﻗﺎﻋﺪﺓ ﺍﻟﺒﻄﻦ ﺍﻷﳝﻦ ﺃﻧﺰﻝ ﺑﻜﺜﲑ ﺑﺴﺒﺐ ﺫﻟﻚ ﺃﻥ ﺭﺃﺱ ﺍﻟﻘﻠﺐ ﻭﻫﻮ ﻃﺮﻓﻪ ﺍﻟﺪﻗﻴﻖ ﻣﺎﺋﻞ ﺇﱃ‬
‫ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻛﻤﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺃﻋﻼﻩ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﳌﺬﻛﻮﺭﺓ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺑﺎﻧﺒﺴﺎﻁ ﻓﻴﺠﺬﺏ ﺍﻟﺪﻡ ﺇﱃ ﺩﺍﺧﻠﻪ ﻛﻤﺎ ﳚﺘﺬﺏ ﺍﳍﻮﺍﺀ‪.‬‬
‫ﺍﳌﺸﻬﻮﺭ ﺃﻥ ﺍﻟﺒﻄﻦ ﺍﻷﳝﻦ ﻣﻦ ﺍﻟﻘﻠﺐ ﻟﻪ ﺃﻳﻀﹰﺎ ﺍﻧﺒﺴﺎﻁ ﻭﺍﻧﻘﺒﺎﺽ ﻓﺈﻧﻪ ﳚﺬﺏ ﺍﻟﺪﻡ ﺑﺎﻧﺒﺴﺎﻁ ﻛﻤﺎ ﳚﺬﺏ ﺍﻟﺒﻄﻦ ﺍﻷﻳﺴﺮ‬
‫ﺑﺎﻧﺒﺴﺎﻁ ﺍﻟﻨﺴﻴﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﻋﻨﺪﻧﺎ ﻣﻦ ﺍﳋﺮﺍﻓﺎﺕ‪.‬‬
‫ﻓﺈﻥ ﺍﳉﺬﺏ ﺑﺎﻻﻧﺒﺴﺎﻁ ﻭﺍﻻﻧﻘﺒﺎﺽ ﺇﳕﺎ ﻳﻜﻮﻥ ﳌﺎ ﻟﻄﻒ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﻭﺍﻟﺪﻡ ﻟﻴﺲ ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﳉﺴﻢ ﺍﻟﻜﺜﻴﻒ ﺇﳕﺎ ﳚﺬﺏ‬
‫ﺑﺴﺒﺐ ﺍﳋﻼﺀ ﺍﳊﺎﺩﺙ ﺑﺎﻻﻧﺒﺴﺎﻁ ﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﺟﺴﻢ ﺃﻟﻄﻒ ﻣﻨﻪ ﻳﻨﺠﺬﺏ ﺑﺬﻟﻚ ﻓﺈﻥ ﺍﳋﻼﺀ ﺇﳕﺎ ﳚﺬﺏ ﻣﺎ ﻟﻄﻒ ﰒ ﻣﺎ‬
‫ﻛﺜﻒ ﺇﺫﺍ ﺃﻋﻮﺯ ﺍﻟﻠﻄﻴﻒ ﻭﺍﻟﺪﻡ ﻳﻜﻔﻲ ﰲ ﺍﳒﺬﺍﺑﻪ ﺇﱃ ﺍﻟﻘﻠﺐ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﳉﺎﺫﺑﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻛﻤﺎ ﰲ ﻏﲑﻩ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‬
‫ﻭﺍﻧﺒﺴﺎﻁ ﺍﻟﺒﻄﻦ ﺍﻷﻳﺴﺮ ﻭﺍﻧﻘﺒﺎﺿﻪ ﻛﻤﺎ ﻧﺒﲔ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺇﳕﺎ ﻫﻮ ﻷﺟﻞ ﺗﻌﺪﻳﻞ ﺍﻟﺮﻭﺡ ﺑﺎﻟﻨﺴﻴﻢ ﻭﺩﻓﻊ ﻓﻀﻮﳍﺎ‬
‫ﻭﺗﻐﺬﻳﺔ ﺍﻟﺮﻭﺡ ﲟﺎ ﻳﻨﺠﺬﺏ ﻣﻦ ﺍﻟﻨﺴﻴﻢ ﺍﳌﺨﺎﻟﻂ ﻟﻠﻄﻴﻒ ﺍﻟﺪﻡ‪ .‬ﻭﻫﺬﺍ ﻛﻠﻪ ﳑﺎ ﻻ ﻳﺘﺤﻘﻖ ﰲ ﺍﻟﺒﻄﻦ ﺍﻷﳝﻦ ﻓﻠﺬﻟﻚ ﻫﻮ‪ ،‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ﻏﲑ ﻣﺘﺤﺮﻙ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﺪ ﺃﺧﻄﺄ ﻣﻦ ﻇﻦ ﺃﻥ ﺍﻟﻘﻠﺐ ﻋﻀﻠﺔ ﻭﺇﻥ ﻛﺎﻥ ﺃﺷﺒﻪ ﺍﻷﺷﻴﺎﺀ ﻬﺑﺎ ﻟﻜﻦ ﲝﺮﻛﺔ ﻏﲑ ﺇﺭﺍﺩﻱ‪.‬‬
‫ﻗﺪ ﺑﻴﻨﺎ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﺃﻥ ﺣﺮﻛﺔ ﺍﻟﻘﻠﺐ ﰲ ﺍﻧﺒﺴﺎﻃﻪ ﻭﺍﻧﻘﺒﺎﺿﻪ ﺣﺮﻛﺔ ﺇﺭﺍﺩﻳﺔ ﻭﺇﻥ ﻛﻨﺎ ﻻ ﻧﺸﻌﺮ ﻬﺑﺎ‪ ،‬ﻭﻻ ﺑﺄﻧﺎ ﻣﺮﻳﺪﻳﻦ‬
‫ﳍﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺣﺮﻛﺔ ﺍﻟﻌﻀﻞ ﻛﺬﻟﻚ ﻭﺃﻣﺎ ﺃﻥ ﺍﻟﻘﻠﺐ ﻫﻞ ﻳﺴﻤﻰ ﻋﻀﻠﺔ ﺃﻭ ﻻ؟ ﻓﺬﻟﻚ ﳑﺎ ﻻ ﻳﺴﻮﻍ ﺍﻟﻨﺰﺍﻉ ﻓﻴﻪ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺜﺪﻱ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺜﺪﻱ ﻋﻀﻮ ﺧﻠﻖ ﻟﺘﻜﻮﻳﻦ ﺍﻟﻠﱭ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻓﺈﻧﻪ ﻗﺪ ﻭﻗﻔﺖ ﻋﻠﻴﻪ ﻣﻦ ﺗﺸﺮﻳﺢ‬
‫ﺍﻟﻌﺮﻭﻕ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺜﺪﻱ ﻫﻮ ﺗﻮﻟﻴﺪ ﺍﻟﻠﱭ ﻟﻴﻜﻮﻥ ﻏﺬﺍﺀ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﺫﻟﻚ ﻟﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻐﺬﺍﺀ ﺷﺒﻴﻬﹰﺎ ﺟﺪﹰﺍ ﲜﻮﻫﺮ‬
‫ﺍﻟﻄﻔﻞ ﻷﻧﻪ ﻳﺘﻮﻟﺪ ﻣﻦ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻨﻬﺎ ﺃﻋﻀﺎﺅﻩ ﻭﻬﺑﺎ ﺗﻐﺬﺕ‪ ،‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻥ ﻛﻞ ﺣﻴﻮﺍﻥ ﻳﻠﺪ ﺣﻴﻮﺍﻧﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺪ‬
‫ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺑﺪﻧﻪ ﺭﻃﻮﺑﺔ ﺯﺍﺋﺪﺓ ﻣﻨﻬﺎ ﻳﺘﻜﻮﻥ ﺫﻟﻚ ﺍﳊﻴﻮﺍﻥ ﻭﻳﻐﺘﺬﻱ ﻣﻨﻬﺎ ﻣﺪﺓ ﺗﻜﻮﻧﻪ ﻓﻤﺎ ﺻﻠﺢ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺔ‬
‫ﻟﻼﺳﺘﺤﺎﻟﺔ ﺇﱃ ﺟﻮﺍﻫﺮ ﺃﻋﻀﺎﺋﻪ ﻛﺎﻧﺖ ﻏﺬﺍﺀ ﳍﺎ‪ .‬ﻭﻣﺎ ﱂ ﻳﺼﻠﺢ ﻟﺬﻟﻚ ﻭﻛﺎﻥ ﻏﲑ ﺑﻌﻴﺪ ﺟﺪﹰﺍ ﻋﻦ ﺟﻮﺍﻫﺮ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ‬
‫ﺍﻧﺪﻓﻊ ﺇﱃ ﺍﻟﺜﺪﻱ ﻭﺍﺳﺘﺤﺎﻝ ﻓﻴﻪ ﺇﱃ ﺣﺎﻟﺔ ﻳﺼﻠﺢ ﻟﺘﻐﺬﻳﺔ ﺃﻋﻀﺎﺋﻪ ﺑﻌﺪ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻠﱭ‪ ،‬ﻓﻠﺬﻟﻚ‬
 ‫ﻛﻞ ﺣﻴﻮﺍﻥ ﻳﻠﺪ ﺣﻴﻮﺍﻧﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻠﱭ ﻭﺑﻪ ﻳﻐﺘﺬﻱ ﻃﻔﻠﻪ ﺑﻌﺪ ﺍﻟﻮﻻﺩﺓ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺘﻮﻟﺪ ﺑﻴﺾ‪،‬‬
‫ﻓﺈﻥ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﻳﻜﻮﻥ ﺑﺪﻧﻪ ﻗﻠﻴﻞ ﺍﻟﺮﻃﻮﺑﺔ ﻓﻠﺬﻟﻚ ﲨﻴﻊ ﻣﺎ ﰲ ﺑﺪﻧﻪ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺔ ﳜﺮﺝ ﰲ ﺍﻟﺒﻴﻀﺔ ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﺗﻜﻮﻥ‬
‫ﺫﻟﻚ ﺍﳊﻴﻮﺍﻥ ﱂ ﳚﺪ ﰲ ﺑﺪﻥ ﺃﻣﻪ ﻣﺎ ﻳﻘﻮﻡ ﺑﻐﺬﺍﺋﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺘﻮﻟﺪ ﰲ ﺍﻟﺒﻴﺾ ﻳﻐﺘﺬﻱ ﺑﺎﻷﺷﻴﺎﺀ ﺍﳋﺎﺭﺟﺔ‬
‫ﻣﻦ ﺃﻭ ﻝ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺒﻴﻀﺔ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺘﻮﻟﺪ ﰲ ﺍﻟﺮﺣﻢ‪ ،‬ﻓﺈﻧﻪ ﻋﻨﺪ ﻭﻻﺩﺗﻪ ﺇﳕﺎ ﻳﻐﺘﺬﻯ ﺑﺎﻟﻠﱭ ﻷﻥ ﻣﺎ‬
‫ﺳﻮﺍﻩ ﻳﺒﻌﺪ ﺟﺪﹰﺍ ﻋﻦ ﻃﺒﻴﻌﺘﻪ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺇﱃ ﺍﻟﺜﺪﻱ ﻟﺘﻮﻟﻴﺪ ﺍﻟﻠﱭ ﻓﺈﻥ ﺍﻟﺜﺪﻱ ﰲ ﺃﻭ ﻝ ﺣﻠﻘﺔ ﺍﻷﻧﺜﻰ ﻳﻜﻮﻥ ﺻﻐﲑﹰﺍ ﺟﺪﹰﺍ‬
‫ﻭﺇﳕﺎ ﻳﻌﻈﻢ ﻭﻳﻈﻬﺮ ﻇﻬﻮﺭﹰﺍ ﺑﻴﻨﹰﺎ ﻋﻨﺪ ﻭﻗﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻮﻟﻴﺪﻩ ﺍﻟﻠﱭ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳝﻜﻦ ﻓﻴﻪ ﺍﻟﻮﻻﺩﺓ‪ .‬ﻭﺫﻟﻚ‬
‫ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ .‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺛﺪﻱ ﺍﻟﻄﻔﻠﺔ ﺻﻐﲑﹰﺍ ﺟﺪﹰﺍ ﻭﻻ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣﱴ ﺗﻘﺎﺭﺏ ﺍﻟﺒﻠﻮﻍ‪ .‬ﻭﺣﻴﻨﺌﺬٍ ﻳﺰﺩﺍﺩ ﺯﻳﺎﺩﺓ‬
‫ﻓﺎﺣﺸﺔ‪ ،‬ﻭﺇﺫﺍ ﺣﺒﻠﺖ ﺍﺯﺩﺍﺩ ﺯﻳﺎﺩﺓ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺑﻜﺜﲑ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺮﺟﻞ ﻓﻴﻜﻮﻥ ﺛﺪﻳﻪ ﺻﻐﲑﹰﺍ ﺟﺪﹰﺍ ﻭﺇﻥ ﻛﻤﻠﺖ ﺧﻠﻘﺘﻪ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻠﱭ ﰲ ﺍﻟﺮﺟﺎﻝ ﻗﻠﻴﻠﺔ ﺟﺪﹰﺍ ﻭﻧﺎﺩﺭﺓ ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻛﺜﲑﹰﺍ ﻣﺎ ﺗﺘﻜﻮﻥ ﰲ ﺛﺪﻳﻪ ﺍﻟﻠﱭ ﻟﻄﻔﻞ ﳛﻦ ﻋﻠﻴﻪ‬
‫ﻭﳓﻮ ﺫﻟﻚ‪.‬‬

‫ﻭﻛﺎﻥ ﻟﻨﺎ ﺟﺎﺭ ﺗﻮﻓﻴﺖ ﺯﻭﺟﺘﻪ ﻋﻦ ﻃﻔﻞ ﺭﺿﻴﻊ‪ .‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺟﺪﺓ ﻳﺘﺨﺬﻫﺎ ﻣﺮﺿﻌﺔ‪ .‬ﻓﺘﻮﻟﺪ ﺍﻟﻠﱭ ﰲ ﺛﺪﻳﻪ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ‬
‫ﻋﺼﺮ ﺛﺪﻳﻪ ﺧﺮﺝ ﻣﻨﻪ ﻟﱭ ﻛﺜﲑ‪ .‬ﻭﻛﺎﻥ ﻟﺒﻌﺾ ﻛﱪﺍﺀ ﺃﻫﻞ ﺩﻣﺸﻖ ﺃﺗﺎﻥ ﺗﻮﻓﻴﺖ ﺑﻌﺪ ﺃﻥ ﻭﺿﻌﺖ ﺟﺤﺸﺎﹰ‪ ،‬ﻭﻋﻨﺪﻩ ﺑﻐﻠﺔ‪.‬‬
‫ﻓﺪﺭ ﻟﺘﻠﻚ ﺍﻟﺒﻐﻠﺔ ﻟﱭ ﻛﺜﲑ ﳚﺮﻱ ﻣﻦ ﺛﺪﻱ ﺗﻠﻚ ﺍﻟﺒﻐﻠﺔ‪ .‬ﻓﻜﺎﻥ ﺇﺫﺍ ﺭﻛﺐ ﺗﻠﻚ ﺍﻟﺒﻐﻠﺔ‪ ،‬ﻭﺃﺧﺬ ﺍﳉﺤﺶ ﺧﻠﻔﻬﺎ ﻳﺴﺘﺤﻲ ﻣﻦ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﺫﺍ ﺗﺮﻙ ﺍﳉﺤﺶ ﰲ ﺍﻻﺻﻄﺒﻞ ﺻﺎﺭ ﺍﻟﻠﱭ ﳚﺮﻱ ﻣﻦ ﺛﺪﻱ ﺗﻠﻚ ﺍﻟﺒﻐﻠﺔ ﻭﻫﻲ ﲤﺸﻲ ﲢﺘﻪ‪ ،‬ﻭﻫﻮ ﻣﺴﺘﺢ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﺇﻻ ﺃﻥ ﺗﺮﻙ ﺭﻛﻮﺏ ﺗﻠﻚ ﺍﻟﺒﻐﻠﺔ ﺇﱃ ﺃﻥ ﻓﻄﻤﺖ ﺍﳉﺤﺶ‪ .‬ﻭﻣﻦ ﺧﻮ ﺍﺹ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﺛﺪﻳﻴﻪ ﰲ ﺻﺪﺭﻩ‪ ،‬ﻭﺛﺪﻳﺎ‬
‫ﺍﻟﻔﻴﻞ ﻳﻘﺮﺑﺎﻥ ﻣﻦ ﺻﺪﺭﻩ‪ .‬ﻭﺛﺪﻳﺎ ﻏﲑﻩ ﻳﻘﺮﺏ ﻣﻦ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﻗﺮﺏ ﺍﻟﺜﺪﻱ ﻣﻦ ﺍﻟﺮﺣﻢ ﺃﻭﱃ ﻟﻴﻜﻮﻥ ﻭﺻﻮﻝ‬
‫ﺍﳌﺎﺩﺓ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺮﺣﻢ ﰲ ﺣﺎﻝ ﺍﳊﻤﻞ ﺃﺳﻬﻞ‪ .‬ﻭﻃﻔﻞ ﻏﲑ ﺍﻹﻧﺴﺎﻥ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻻﺭﺗﻀﺎﻉ ﻣﻦ ﺛﺪﻱ ﺃﻣﻪ ﻭﻫﻮ ﺑﻘﺮﺏ ﺍﻟﺮﺣﻢ‬
‫ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﳜﻠﻖ ﺍﻟﺜﺪﻱ ﻫﻨﺎﻙ ﰲ ﻏﲑ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳌﺎﺷﻴﺔ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ﺫﻟﻚ ﺗﻌﺬﺭ ﻓﻴﻪ ﻷﻥ‬
‫ﻃﻔﻞ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻘﻮﻯ ﻋﻠﻰ ﺍﻟﻘﻌﻮﺩ ﻭﻻ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﻋﻘﻴﺐ ﺍﻟﻮﻻﺩﺓ ﺑﻞ ﺇﳕﺎ ﻳﻘﻮﻯ ﻋﻠﻰ ﺫﻟﻚ ﺑﻌﺪ ﻣﺪﺓ ﻳﻌﺘﺪ ﻬﺑﺎ‪ ،‬ﻭﰲ‬
‫ﺗﻠﻚ ﺍﳌﺪﺓ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻻﺭﺗﻀﺎﻉ ﻣﻦ ﺍﻟﺜﺪﻱ ﺇﺫﺍ ﻛﺎﻥ ﻛﻤﺎ ﰲ ﺍﳌﺎﺷﻴﺔ‪ .‬ﻷﻧﻪ ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ ﻳﻜﻮﻥ ﻣﺴﺘﻠﻘﻴﺎﹰ‪ ،‬ﻓﺈﳕﺎ ﻳﺴﻬﻞ‬
‫ﺍﺭﺗﻀﺎﻋﻪ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﺜﺪﻱ ﻣﺮﺗﻔﻌﹰﺎ ﻋﻦ ﻭﺭﻛﻲ ﺍﳌﺮﺃﺓ ﰲ ﺣﺎﻝ ﻗﻌﻮﺩﻫﺎ ﺑﻘﺪﺭ ﻳﻌﺘﺪ ﺑﻪ‪ .‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﺼﺪﺭ ﻓﺈﻧﻪ‬
‫ﺣﻴﻨﺌﺬٍ ﻳﺴﻬﻞ ﺩﺧﻮﻝ ﺍﳊﻠﻤﺔ ﰲ ﻓﻢ ﺍﻟﻄﻔﻞ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﻠﻘﻴﹰﺎ ﻋﻠﻰ ﻭﺭﻛﻲ ﺃﻣﻪ‪ .‬ﻭﲣﺘﻠﻒ ﺍﳊﻴﻮﺍﻧﺎﺕ ﰲ ﻋﺪﺩ ﺃﺛﺪﺍﺋﻬﺎ‬
‫ﻻﺧﺘﻼﻓﻬﺎ ﰲ ﻋﺪﺩ ﺍﻷﻭﻻﺩ ﻓﻴﻜﻮﻥ ﻋﺪﺩ ﺍﻟﺜﺪﻱ ﰲ ﻛﻞ ﺣﻴﻮﺍﻥ ﺑﻌﺪﺩ ﺃﻛﱪ ﻣﺎ ﻳﻮﻟﺪ ﳍﺎ ﰲ ﺍﻟﻌﺎﺩﺓ‪ .‬ﻭﺃﻛﺜﺮ ﻣﺎ ﻟﻺﻧﺴﺎﻥ ﰲ‬
‫ﺍﻟﻌﺎﺩﺓ ﻭﻟﺪﺍﻥ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻟﻪ ﺛﺪﻳﺎﻥ ﻓﻘﻂ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻜﻼﺏ ﻓﺄﻛﺜﺮ ﻋﺪﺩ ﻳﻮﻟﺪ ﳍﺎ ﻋﺎﺩﺓ ﻫﻮ ﲦﺎﻧﻴﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﳍﺎ ﲦﺎﻧﻴﺔ ﺃﺛﺪﺍﺀ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﳊﻢ ﻏﺪﺩﻱ ﻻ ﺣﺲ ﻟﻪ‪ ،‬ﺃﺑﻴﺾ ﺍﻟﻠﻮﻥ ﻭﻟﺒﻴﺎﺿﻪ ﺇﺫﺍ ﺗﺸﺒﻪ ﺑﻪ ﺍﻟﺪﻡ ﺃﺑﻴﺾ‪.‬‬
‫ﻼ ﻭﺍﻟﺪﻡ ﺇﺫﺍ ﺷﺒﻪ‬ ‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﺼﺢ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻠﺤﻢ ﺍﻟﻐﺪﺩﻱ ﻭﺇﻥ ﻛﺎﻥ ﺃﺑﻴﺾ ﻏﲑ ﺷﺪﻳﺪ ﺑﻞ ﳝﻴﻞ ﺇﱃ ﺍﳊﻤﺮﺓ ﻗﻠﻴ ﹰ‬
‫ﻬﺑﺬﺍ ﺍﻟﻠﺤﻢ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺘﺸﺒﻪ ﺑﻪ ﺗﺎﻣﹰﺎ ﺻﺎﺭ ﻟﻮ ﻧﻪ ﺃﺑﻴﺾ ﺇﱃ ﲪﺮﺓ ﻟﺒﻴﺎﺽ ﺫﻟﻚ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺘﺸﺒﻪ ﺃﻗﻞ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺍﳊﻤﺮﺓ ﺃﻏﻠﺐ ﻷﻥ ﻟﻮ ﻥ ﺍﻟﺪﻡ ﻳﻜﻮﻥ ﺑﻄﻼﻧﻪ ﺣﻴﻨﺌﺬٍ ﺃﻕ‪ ،‬ﻭﺍﻟﻠﱭ ﻛﺬﻟﻚ ﻓﺈﻥ ﺑﻴﺎﺿﻪ ﺷﺪﻳﺪ ﺟﺪﹰﺍ ﺑﻞ ﺍﻟﻌﻠﺔ ﰲ ﺑﻴﺎﺽ ﺍﻟﻠﱭ‬
‫ﻫﻮ ﻣﺎ ﳛﺪﺙ ﻟﻪ ﻣﻦ ﺍﻟﺰﺑﺪﻳﺔ ﺑﺴﺒﺐ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﺍﻟﻐﻠﻴﺎﻥ ﰲ ﺍﻟﺜﺪﻱ‪ ،‬ﻭﺍﻟﺰﺑﺪﻳﺔ ﻳﻠﺰﻣﻬﺎ ﺍﻟﺒﻴﺎﺽ ﻋﻠﻰ ﻣﺎ ﻋﺮﻑ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻷﺻﻠﻴﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬
 ‫ﺗﺸﺮﻳﺢ ﺍﳌﺮﻱﺀ ﻭﺍﳌﻌﺪﺓ‬

‫ﺇﻥ ﺍﳊﻴﻮﺍﻥ ﳜﺎﻟﻒ ﺍﻟﻨﺒﺎﺕ ﰲ ﺃﻣﺮ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﻭﺟﻮﻩ ﺍﶈﺘﺎﺝ ﺇﱃ ﺫﻛﺮﻩ ﻫﺎ ﻫﻨﺎ ﻭﺟﻬﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﳊﻴﻮﺍﻥ ﻟﻴﺲ ﻳﺘﻨﺎﻭﻝ‬
‫ﺍﻟﻐﺬﺍﺀ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻳﺸﺘﻐﻞ ﻋﻨﻪ ﺑﺎﻟﻨﻮﻡ ﻭﺑﺘﺤﺼﻴﻞ ﻣﺎﺩﺓ ﺍﻟﻐﺬﺍﺀ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻐﺬﺍﺀ ﺑﺎﻹﺭﺍﺩﺓ‬
‫ﻭﺑﺎﻟﺸﻬﻮﺓ‪ ،‬ﻭﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﺍﻟﻨﺎﻓﻊ ﺑﻞ ﻋﻠﻰ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﰲ ﺍﻟﻨﺒﺎﺕ ﻓﺈﻧﻪ‬
‫ﺩﺍﺋﻤﺎﹰ ﳚﺘﺬﺏ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳉﺬﺏ ﻗﺪ ﻳﻀﻌﻒ ﰲ ﺑﻌﺾ ﺍﻷﺯﻣﺎﻥ ﻛﻤﺎ ﰲ ﺍﻟﺸﺘﺎﺀ‪ .‬ﻓﺈﻥ ﺍﻟﻨﺒﺎﺕ ﰲ‬
‫ﺍﻟﺸﺘﺎﺀ ﻳﻘﻞ ﺟﺬﺑﻪ ﻟﻠﻐﺬﺍﺀ ﺇﳕﺎ ﻫﻮ ﺑﺎﻟﻄﺒﻊ‪ ،‬ﻭﺑﺎﳉﺬﺏ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﺃﻣﺎ ﺩﻭﺍﻡ ﺍﻟﺘﺤﻠﻞ ﻓﻬﻮ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ‪ .‬ﻭﳌﺎ‬
‫ﻛﺎﻥ ﺍﻟﺘﺤﻠﻞ ﰲ ﺍﳊﻴﻮﺍﻥ ﺩﺍﺋﻤﹰﺎ ﻭﻭﺭﻭﺩ ﺍﻟﻐﺬﺍﺀ ﻟﻴﺲ ﺩﺍﺋﻤﹰﺎ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﺑﺪﺍﻥ ﺍﳊﻴﻮﺍﻥ ﻣﺎﺩﺓ ﻣﻌﺪﺓ ﻟﺘﻐﺬﻳﺘﻪ ﺃﻭ‬
‫ﹰﻻ ﻓﺄﻭﻻ ﺣﱴ ﻻ ﲡﻒ ﺃﻋﻀﺎﺅﻩ ﺇﻻ ﺃﻥ ﻳﺮﺩ ﺍﻟﻐﺬﺍﺀ ﺇﻟﻴﻪ ﻣﻦ ﺧﺎﺭﺝ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺻﺎﳊﺔ ﻟﺘﻐﺬﻳﺔ ﺃﻋﻀﺎﺀ‬
‫ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺮﻛﺒﺔ ﻓﺈﻥ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺒﺴﻴﻄﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻐﺬﻭﺍ ﻷﻋﻀﺎﺀ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ‬
‫ﻋﻀﻮ ﺃﻭ ﺟﺰﺀ ﻋﻀﻮ ﻟﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺟﺴﻤﹰﺎ ﻣﺮﻛﺒﺎﹰ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺫﺍ ﺭﻃﻮﺑﺔ‬
‫ﻳﺴﻬﻞ ﺍﻧﻔﻌﺎﳍﺎ ﻭﺍﺳﺘﺤﺎﻟﺘﻬﺎ ﺇﱃ ﺟﻮﺍﻫﺮ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺳﻴﺎﻟﺔ ﺣﱴ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺘﺤﺮﻙ ﺇﱃ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﳌﻼﻗﻴﺔ‪ ،‬ﻓﻴﺘﻤﻜﻦ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻣﻦ ﺇﺣﺎﻟﺘﻬﺎ ﺇﱃ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻫﻲ ﺍﻷﺧﻼﻁ‪ ،‬ﻓﺈﺫﹰﺍ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﰲ ﺃﺑﺪﺍﻥ ﺍﳊﻴﻮﺍﻥ ﺃﺧﻼﻁ‪ .‬ﻟﻜﻦ ﻫﺬﻩ ﺍﻷﺧﻼﻁ ﺗﻘﻞ ﰲ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻛﻤﺎ ﰲ ﺍﻟﺴﻤﻚ ﻭﻳﻜﺜﺮ ﰲ ﺑﻌﻀﻬﺎ ﻛﻤﺎ ﰲ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻔﺮﺱ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﺍﻷﺧﻼﻁ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺣﺎﺻﻠﺔ ﰲ ﺑﺪﻥ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﺃﻭ ﻝ ﺯﻣﺎﻥ ﺍﳋﻠﻘﺔ ﺇﱃ ﺃﻥ‬
‫ﻳﻔﺴﺪ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺃﺟﺴﺎﻡ ﺃﺧﺮ ﻳﺮﺩ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﺎﺭﺝ ﻓﺈﻥ ﺑﺪﻥ ﺍﳊﻴﻮﺍﻥ ﻋﻨﺪ ﺃﻭ ﻝ ﺍﳋﻠﻘﺔ ﻻ ﳝﻜﻨﻪ ﺃﻥ‬
‫ﻳﺘﺴﻊ ﳌﺎ ﻳﻜﻔﻲ ﰲ ﺗﻐﺬﻳﺘﻪ ﺯﻣﺎﻧﹰﺎ ﻓﻴﻪ ﺗﺘﻢ ﺧﻠﻘﺘﻪ‪ ،‬ﻓﺈﻥ ﺑﺪﻧﻪ ﺣﻴﻨﺌﺬٍ ﻳﻜﻮﻥ ﻻ ﳏﺎﻟﺔ ﺃﺻﻐﺮ ﻣﻦ ﺫﻟﻚ ﺑﻜﺜﲑ ﻓﻜﻴﻒ ﺗﻜﻮﻥ ﻓﻴﻪ‬
‫ﻣﺎ ﻳﻜﻔﻲ ﳍﺬﻩ ﺍﻟﺘﻐﺬﻳﺔ ﻣﺪﺓ ﻋﻤﺮ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﺧﻼﻁ ﺗﺴﺘﻤﺪ ﻣﻦ ﺃﺟﺴﺎﻡ ﺃﺧﺮ ﺗﺮﺩ ﺇﻟﻴﻬﺎ‬
‫ﻣﻦ ﺧﺎﺭﺝ ﻭﺗﺴﺘﺤﻴﻞ ﻃﺒﻴﻌﺘﻪ ﺇﱃ ﻃﺒﻴﻌﺔ ﺗﻠﻚ ﺍﻷﺧﻼﻁ ﻓﺈﻥ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻮﺟﺪ ﰲ ﺧﺎﺭﺝ ﺍﻟﺒﺪﻥ ﺃﺧﻼﻁ ﺣﺎﺻﻠﺔ‬
‫ﺑﺎﻟﻔﻌﻞ ﺣﱴ ﳝﻜﻦ ﻭﺭﻭﺩﻫﺎ ﺇﱃ ﺃﺑﺪﺍﻥ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻨﻬﺎ ﺃﺧﻼﻁ ﺑﺪﻭﻥ ﺃﻥ ﺗﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺣﺎﳍﺎ ﺍﻟﱵ ﻫﻲ ﻋﻠﻴﻬﺎ‬
‫ﻭﻫﻲ ﰲ ﺧﺎﺭﺝ ﺍﻟﺒﺪﻥ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺃﺟﺴﺎﻡ ﺃﺧﺮ ﺗﺮﺩ ﺇﱃ ﺃﺑﺪﺍﻥ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺗﺴﺘﺤﻴﻞ ﻓﻴﻬﺎ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﺍﳌﺎﺩﺓ ﺍﳌﻌﺪﺓ‬
‫ﻟﺘﻐﺬﻳﺘﻬﺎ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﺟﺴﺎﻡ ﺗﺴﻤﻰ ﺃﻳﻀﹰﺎ ﺃﻏﺬﻳﺔ‪ .‬ﻭﻫﻲ ﻣﺜﻞ ﺍﳋﺒﺰ ﻭﺍﻟﻠﺤﻢ ﻭﺍﻟﻄﻌﺎﻡ ﻟﻺﻧﺴﺎﻥ ﻭﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﳍﺬﻩ‬
‫ﺍﻷﺟﺴﺎﻡ ﺍﻟﱵ ﺗﺴﻤﻰ ﺃﻏﺬﻳﺔ ﰲ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﻋﻀﻮ ﳛﻴﻠﻬﺎ ﺇﱃ ﻃﺒﺎﺋﻊ ﺍﻷﺧﻼﻁ ﻭﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻫﻮ ﺍﻟﺬﻱ ﻧﺴﻤﻴﻪ‬
‫ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺳﻨﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺇﺫﺍ ﺑﻠﻐﻨﺎ ﺇﱃ ﺗﺸﺮﻳﺢ ﺍﻟﻜﺒﺪ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻜﺒﺪ ﺳﻨﺒﲔ ﺃﻥ ﺟﺬﻬﺑﺎ ﻟﻠﻐﺬﺍﺀ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻃﺒﻴﻌﻴﺎﹰ‬
‫ﻭﺍﳉﺬﺏ ﺍﻟﻄﺒﻴﻌﻲ ﺇﳕﺎ ﻳﻜﻮﻥ ﳌﺎ ﻫﻮ ﻧﺎﻓﻊ ﻣﻮﺍﻓﻖ ﻟﻠﻐﺮﺽ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﺃﺧﺬ ﺍﳊﻴﻮﺍﻥ ﺍﻷﺟﺴﺎﻡ ﺍﻟﱵ ﺗﺴﻤﻰ ﺃﻏﺬﻳﺔ ﻛﻤﺎ ﻗﻠﻨﺎﻩ‬
‫ﻫﻮ ﺑﺎﻹﺭﺍﺩﺓ ﻭﺑﺎﻟﺸﻬﻮﺓ ﻭﺫﻟﻚ ﻣﺎ ﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻣﻮﺍﻓﻘﺎﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﺃﺧﺬﺕ ﺍﻟﻜﺒﺪ ﻣﻨﻪ ﺍﻟﻨﺎﻓﻊ‬
‫ﺍﳌﻮﺍﻓﻖ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺒﻘﻰ ﻣﻨﻪ ﻣﺎ ﻟﻴﺲ ﲟﻮﺍﻓﻖ ﻭﻻ ﻧﺎﻓﻊ ﻏﲑ ﻣﻨﺠﺬﺏ ﺇﱃ ﺍﻟﻜﺒﺪ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺇﻥ ﺑﻘﻲ ﰲ ﺍﻟﺒﺪﻥ ﺩﺍﺋﻤﹰﺎ‬
‫ﻓﺴﺪ ﻭﺃﻓﺴﺪ ﺍﻷﺧﻼﻁ ﻭﻏﲑﻫﺎ‪ .‬ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻧﺪﻓﺎﻋﻪ ﻭﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﻌﺪ ﲤﻴﻴﺰﻩ ﻋﻦ ﺍﻟﻄﺒﻴﻌﻲ‬
‫ﻭﺍﻟﻨﺎﻓﻊ‪ .‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﻳﻔﻌﻞ ﻓﻴﻪ ﻋﻀﻮ ﺁﺧﺮ ﻓﻴﺤﻴﻠﻪ ﺇﱃ ﺣﺎﻟﺔ ﻳﺘﻤﻜﻦ ﺍﻟﻜﺒﺪ ﻣﻦ ﺟﺬﺏ ﺍﻟﻨﺎﻓﻊ ﻣﻨﻪ ﺩﻭﻥ ﻏﲑﻩ‪،‬‬
‫ﻭﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻫﻮ ﺍﳌﻌﺪﺓ ﻓﺈﺫﺍ ﻻ ﺑﺪ ﰲ ﺍﻏﺘﺬﺍﺀ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﻌﺪﺓ ﻳﻬﻀﻢ ﺍﻷﺟﺴﺎﻡ ﺍﻟﱵ ﺗﺴﻤﻰ ﺃﻏﺬﻳﺔ‬
‫ﻓﺘﺤﻴﻠﻬﺎ ﺇﱃ ﺣﺎﻟﺔ ﻳﺘﻤﻜﻦ ﺍﻟﻜﺒﺪ ﺑﺴﺒﺒﻬﺎ ﻣﻦ ﲣﻠﻴﺺ ﻣﻮﺍﻓﻘﻬﺎ ﻣﻦ ﻏﲑﻩ ﻓﺘﺠﺘﺬﺏ ﺫﻟﻚ ﺍﳌﻮﺍﻓﻖ ﻭﲣﻄﻲ ﻣﻦ ﻏﲑﻩ ﻓﻴﺤﺘﺎﺝ‬
‫ﺇﱃ ﺩﻓﻌﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻌﺪﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺿﻮﻋﺔ ﻋﻨﺪ ﺍﻟﻔﻢ ﺣﱴ ﳝﻜﻦ ﺃﻥ ﺗﺮﺩ ﺇﻟﻴﻬﺎ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻐﺬﺍﺋﻴﺔ ﻣﻦ ﺍﻟﻔﻢ ﻣﻦ‬
‫ﻏﲑ ﺗﻮﺳﻂ ﻳﻘﺒﻠﻬﺎ ﻣﻦ ﺍﻟﻔﻢ ﻭﻳﺆﺩﻳﻬﺎ ﺇﱃ ﺍﳌﻌﺪﺓ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﻌﺪﺓ ﻟﻮ ﻛﺎﻧﺖ ﻣﻮﺿﻮﻋﺔ ﻫﻨﺎﻙ ﻟﻜﺎﻧﺖ ﺍﻟﻜﺒﺪ ﺇﺫﺍ ﺃﺧﺬﺕ‬
‫ﺍﻟﻨﺎﻓﻊ ﻣﻦ ﺗﻠﻚ ﺍﻷﺟﺴﺎﻡ ﺍﺣﺘﺎﺟﺖ ﺍﳌﻌﺪﺓ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﻔﻀﻼﺕ ﺇﱃ ﺃﺳﻔﻞ ﻟﺘﺨﺮﺝ ﻣﻦ ﳐﺎﺭﺝ ﺍﻟﻔﻀﻮﻝ ﺍﻟﱵ‬
‫ﺑﻴﻨﺎ ﻣﺮﺍﺭﹰﺍ ﺃﻬﻧﺎ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺟﻬﺔ ﻣﻘﺎﺑﻠﺔ ﳉﻬﺔ ﻣﻮﺭﺩ ﺍﻟﻐﺬﺍﺀ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﺳﻔ ﻞ ﺍﻟﺒﺪﻥ ﻓﻜﺎﻧﺖ‬
‫ﺗﻠﻚ ﺍﻟﻔﻀﻮﻝ ﰲ ﺍﻧﺪﻓﺎﻋﻬﺎ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﲤﺮ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺇﺫ ﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋﹰﺎ ﰲ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﻠﺰﻡ ﺫﻟﻚ‬

‫ﺷﺪﺓ ﺗﻀﺮﺭﻩ ﻭﺗﻀﺮﺭ ﺃﺭﻭﺍﺣﻪ ﺑﻘﺬﺍﺭﺍﺕ ﺗﻠﻚ ﺍﻟﻔﻀﻮﻝ‪ ،‬ﻓﻠﺬﻟﻚ ﻟﻴﺲ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻌﺪﺓ ﻣﻮﺿﻮﻋﺔ ﰲ ﻣﻮﺿﻊ ﺃﻋﻠﻰ‬
‫ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﻪ ﰲ ﺍﻟﺼﺪﺭ ﻭﺇﻻ ﻛﺎﻥ ﺍﻟﻘﻠﺐ ﻳﺘﻀﺮﺭ ﲟﺎ ﻳﻠﺰﻡ ﻣﻦ ﻓﻌﻠﻬﺎ ﻣﻦ ﺍﻷﲞﺮﺓ ﻭﺍﻷﺩﺧﻨﺔ ﻷﻬﻧﺎ‬
‫ﻛﺎﳌﻄﺒﺦ ﻟﻠﻐﺬﺍﺀ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺿﻮﻋﺔ ﲢﺖ ﺍﻟﺼﺪﺭ ﻭﺫﻟﻚ ﰲ ﺍﳉﻮﻑ ﺍﻷﺳﻔﻞ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺪﺓ‬
‫ﻣﻮﺿﻮﻋﺔ ﲢﺖ ﺍﻟﺼﺪﺭ ﻫﻨﺎﻙ ﻓﺼﻮﻝ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻐﺬﺍﺋﻴﺔ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻢ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻭﻋﺎﺀ ﻳﺘﺼﻞ ﺑﺎﳊﻠﻖ‬
‫ﻭﺑﺎﳌﻌﺪﺓ ﺣﱴ ﳝﻜﻦ ﺗﺄﺩﻳﺔ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻐﺬﺍﺋﻴﺔ ﺇﻟﻴﻬﺎ ﻣﻦ ﻫﻨﺎﻙ ﺇﱃ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﻋﺎﺀ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺑﺎﳌﺮﻱﺀ‪ ،‬ﻓﻠﺬﻟﻚ‬
‫ﻻ ﺑﺪ ﰲ ﺗﻐﺬﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﻣﻦ ﻣﻌﺪﺓ ﻭﻣﺮﻱﺀ‪ .‬ﻓﻠﻨﺘﻜﻠﻢ ﺍﻵﻥ ﰲ ﺗﺸﺮﻳﺢ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ‪ ،‬ﺑﻌﻮﻥ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ‪،‬‬
‫ﻼ ﻋﻠﻰ ﺳﺘﺔ ﻣﺒﺎﺣﺚ‪ .‬ﻭﺍ ﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬ﺩﺓ ﺗﻀﺮﺭﻩ ﻭﺗﻀﺮﺭ ﺃﺭﻭﺍﺣﻪ ﺑﻘﺬﺍﺭﺍﺕ ﺗﻠﻚ‬ ‫ﻭﳒﻌﻞ ﺍﻟﻜﻼﻡ ﰲ ﺫﻟﻚ ﻣﺸﺘﻤ ﹰ‬
‫ﺍﻟﻔﻀﻮﻝ‪ ،‬ﻓﻠﺬﻟﻚ ﻟﻴﺲ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻌﺪﺓ ﻣﻮﺿﻮﻋﺔ ﰲ ﻣﻮﺿﻊ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﻪ ﰲ ﺍﻟﺼﺪﺭ‬
‫ﻭﺇﻻ ﻛﺎﻥ ﺍﻟﻘﻠﺐ ﻳﺘﻀﺮﺭ ﲟﺎ ﻳﻠﺰﻡ ﻣﻦ ﻓﻌﻠﻬﺎ ﻣﻦ ﺍﻷﲞﺮﺓ ﻭﺍﻷﺩﺧﻨﺔ ﻷﻬﻧﺎ ﻛﺎﳌﻄﺒﺦ ﻟﻠﻐﺬﺍﺀ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻣﻮﺿﻮﻋﺔ ﲢﺖ ﺍﻟﺼﺪﺭ ﻭﺫﻟﻚ ﰲ ﺍﳉﻮﻑ ﺍﻷﺳﻔﻞ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺪﺓ ﻣﻮﺿﻮﻋﺔ ﲢﺖ ﺍﻟﺼﺪﺭ ﻫﻨﺎﻙ ﻓﺼﻮﻝ ﺍﻷﺟﺴﺎﻡ‬
‫ﺍﻟﻐﺬﺍﺋﻴﺔ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻢ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻭﻋﺎﺀ ﻳﺘﺼﻞ ﺑﺎﳊﻠﻖ ﻭﺑﺎﳌﻌﺪﺓ ﺣﱴ ﳝﻜﻦ ﺗﺄﺩﻳﺔ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻐﺬﺍﺋﻴﺔ ﺇﻟﻴﻬﺎ ﻣﻦ‬
‫ﻫﻨﺎﻙ ﺇﱃ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﻋﺎﺀ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺑﺎﳌﺮﻱﺀ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﰲ ﺗﻐﺬﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﻣﻦ ﻣﻌﺪﺓ ﻭﻣﺮﻱﺀ‪.‬‬
‫ﻼ ﻋﻠﻰ ﺳﺘﺔ ﻣﺒﺎﺣﺚ‪.‬‬ ‫ﻓﻠﻨﺘﻜﻠﻢ ﺍﻵﻥ ﰲ ﺗﺸﺮﻳﺢ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ‪ ،‬ﺑﻌﻮﻥ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ‪ ،‬ﻭﳒﻌﻞ ﺍﻟﻜﻼﻡ ﰲ ﺫﻟﻚ ﻣﺸﺘﻤ ﹰ‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ‬

‫ﺗﺸﺮﻳﺢ ﺍﳌﺮﻱﺀ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺃﻣﺎ ﺍﳌﺮﻱﺀ ﻓﻬﻮ ﻣﺆﻟﻒ ﻣﻦ ﳊﻢ ﻭﻃﺒﻘﺎﺕ ﻏﺸﺎﺋﻴﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﰒ ﻳﺴﺘﻌﺮﺽ ﺑﻌﺪ‬
‫ﺍﻟﻨﻔﻮﺫ ﰲ ﺗﺒﺴﻂ ﻣﺘﻮﺳﻌﹰﺎ ﻣﺘﺼﻮﺭﹰﺍ ﻓﻤﹰﺎ ﻟﻠﻤﻌﺪﺓ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﺫﺍ ﻋﺮﺽ ﻣﺮﺽ ﻳﻠﺰﻣﻪ ﺗﺄﱂ ﻓﻢ ﺍﳌﻌﺪﺓ‪ ،‬ﻓﺈﻧﺎ ﳓﺲ ﺍﻟﻮﺟﻊ ﻋﻨﺪ ﺁﺧﺮ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻣﻦ ﺃﺳﻔﻞ‪ .‬ﻭﺫﻟﻚ ﺧﻠﻒ‬
‫ﺍﻟﻐﻀﺮﻭﻑ ﺍﳌﺴﻤﻰ ﺑﺎﳋﻨﺠﺮﻱ ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻋﺮﺽ ﺧﻔﻘﺎﻥ ﻣﻌﺪﻱ‪ ،‬ﻓﺈﻧﺎ ﳒﺪﻩ ﳚﺬﺏ ﺧﻠﻒ ﻫﺬﺍ ﺍﻟﻐﻀﺮﻭﻑ ﻭﳓﺲ ﺑﻪ‬
‫ﲢﺖ ﺍﻟﻘﺺ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺍﻧﺼﺐ ﺇﱃ ﻓﻢ ﺍﳌﻌﺪﺓ ﻣﺎﺩﺓ ﺣﺎﺭﺓ ﺻﻔﺮﺍﻭﻳﺔ ﻛﻤﺎ ﻳﻌﺮﺽ ﻛﺜﲑﹰﺍ ﻟﻠﺼﺎﺋﻤﲔ ﰲ ﺍﻟﺼﻴﻒ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻋﻨﺪ ﺍﻹﻓﺮﺍﻁ ﰲ ﺇﺧﺮﺍﺝ ﺍﻟﺪﻡ ﰲ ﺍﻟﻔﺼﺪ ﻭﳓﻮﻩ ﻓﺈﻧﺎ ﳓﺲ ﻟﺬﻉ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﻋﻨﺪ ﺁﺧﺮ ﻋﻈﺎﻡ ﺍﻟﻘﺺ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺜﺮ‬
‫ﺍﻧﺼﺒﺎﺏ ﺍﻟﺴﻮﺩﺍﺀ ﺇﱃ ﻓﻢ ﺍﳌﻌﺪﺓ ﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﻮﺩﺍﺀ ﺭﺩﻳﺌﺔ ﻛﻤﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳌﺮﺍﻗﻴﺎ ﻓﺈﻧﺎ ﳓﺲ ﺣﻴﻨﺌﺬٍ‬
‫ﻟﺬﻉ ﺗﻠﻚ ﺍﻟﺴﻮﺩﺍﺀ ﻋﻨﺪ ﺁﺧﺮ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺣﺪﺙ ﻟﻠﻄﻌﺎﻡ ﺍﻟﻜﺜﲑ ﺍﻟﺘﺨﻤﺔ ﻭﳓﻮﻫﺎ ﻓﺴﺎﺩ ﳛﺪﺙ ﺍﻟﻠﺬﻉ‪ ،‬ﻓﺈﻧﺎ‬
‫ﳓﺲ ﺣﻴﻨﺌﺬٍ ﺫﻟﻚ ﺍﻟﻠﺬﻉ ﻋﻨﺪ ﺁﺧﺮ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ .‬ﺃﻋﲏ ﻋﻨﺪ ﺁﺧﺮ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﻣﻦ ﺃﺳﻔﻞ‪ ،‬ﻭﲨﻴﻊ ﻫﺬﺍ ﳑﺎ ﻳﻮﺟﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻓﻢ ﺍﳌﻌﺪﺓ ﻫﻮ ﰲ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻓﻠﺬﻟﻚ ﻓﻐﻦ ﺍﳌﺸﻬﻮﺭ ﺃﻥ ﻣﻦ ﲨﻠﺔ ﻣﻨﺎﻓﻊ ﺍﻟﻐﻀﺮﻭﻑ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳋﻨﺠﺮﻱ ﺃﻧﻪ ﻭﻗﺎﻳﺔ‬
‫ﻟﻔﻢ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﺇﳕﺎ ﺍﺷﺘﻬﺮ ﺑﲔ ﺍﻷﻃﺒﺎﺀ ﻣﻦ ﺃﻥ ﺍﳌﺮﻱﺀ ﻳﻨﺘﻬﻲ ﻋﻨﺪ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ﻣﻦ ﻓﻘﺮﺍﺕ ﺍﻟﻈﻬﺮ‪،‬‬
‫ﻭﺃﻧﻪ ﻫﻨﺎﻙ ﳜﺮﻕ ﺍﳊﺠﺎﺏ ﻭﻳﺘﺴﻊ ﻟﻴﻜﻮﻥ ﻣﻨﻪ ﻓﻢ ﺍﳌﻌﺪﺓ‪ ،‬ﻇﺎﻫﺮ ﺃﻧﻪ ﺣﺪﻳﺚ ﺑﺎﻃﻞ‪.‬‬
 ‫ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻫﻲ ﺁﺧﺮ ﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﻳﺘﺼﻞ ﺑﻔﻘﺎﺭ ﺍﻟﻘﻄﻦ‪ ،‬ﻭﻳﺘﺼﻞ ﻬﺑﺎ ﺍﻟﻀﻠﻊ ﺍﻟﺬﻱ ﻫﻮ ﺃﻗﺼﺮ ﺃﺿﻼﻉ ﺍﳋﻠﻒ‪ .‬ﻭﻫﻮ‬
‫ﺍﻟﻀﻠﻊ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻻ ﺷﻚ ﺃﻧﻪ ﺃﻧﺰﻝ ﻣﻦ ﺍﳌﻮﺿﻊ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺁﺧﺮ ﻋﻈﺎﻡ ﺍﻟﻘﺺ ﺑﻜﺜﲑ ﰒ ﻣﻦ ﺍﳌﻌﻠﻮﻡ‬
‫ﺃﻥ ﺍﳌﻌﺪﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻨﺪ ﻓﻘﺎﺭ ﺍﻟﻘﻄﻦ ﻓﺈﻥ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻫﻮ ﻣﻮﺿﻊ ﺍﻟﻜﻠﻰ ﻭﺍﻟﺮﺣﻢ‪ ،‬ﻭﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﳌﻌﺪﺓ ﻫﻨﺎﻙ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﺍﳌﻌﺎﺀ ﺧﺎﺻﺔ ﺍﻟﺪﻗﺎﻕ ﻣﻮﺿﻊ ﻓﻮﻕ ﺍﻟﺴﺮﺓ‪.‬‬
‫ﻭﻗﺪ ﻋﺮﻓﻨﺎ ﺃﻥ ﲨﻴﻊ ﺍﳌﻌﺎﺀ ﻣﻮﺿﻮﻋﺔ ﲢﺖ ﺍﳌﻌﺪﺓ ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﳌﻌﺪﺓ ﻋﻨﺪ ﺍﻟﻘﻄﻦ ﻓﺎﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺃﻋﻼﻩ ﻋﻨﺪ ﺁﺧﺮ ﻋﻈﺎﻡ‬
‫ﺍﻟﻘﻄﻦ ﻭﺃﺳﻔﻠﻪ ﻋﻨﺪ ﳏﺎﺫﺍﺓ ﻋﻈﺎﻡ ﺍﻟﻘﻄﻦ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻜﺒﺪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ‬
‫ﻣﻦ ﺍﳌﻌﺪﺓ ﻭﺍﻟﻄﺤﺎﻝ ﻣﻮﺿﻮﻉ ﻋﻨﺪ ﺟﺎﻧﺒﻬﺎ ﺍﻷﻳﺴﺮ‪ ،‬ﻭﺃﻧﺰﻝ ﻣﻦ ﻣﻮﺿﻊ ﺍﻟﻜﺒﺪ ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻧﺎ ﳓﺲ ﺍﻟﻄﺤﺎﻝ ﻋﻨﺪ‬
‫ﺍﻟﺸﺮﺍﺳﻴﻒ ﺍﻟﻴﺴﺮﻯ ﻭﺍﻟﻜﺒﺪ ﻋﻨﺪ ﺍﻟﺸﺮﺍﺳﻴﻒ ﺍﻟﻴﻤﲎ ﻳﻈﻬﺮ ﺫﻟﻚ ﺇﺫﺍ ﺣﺪﺙ ﳍﺬﻳﻦ ﺍﻟﻌﻀﻮﻳﻦ ﻭﺭﻡ ﺧﺎﺻﺔ ﰲ ﺍﳉﺎﻧﺐ‬
‫ﺍﶈﺪﺏ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﳝﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﻭﺿﻊ ﺍﳌﻌﺪﺓ ﻓﻮﻕ ﺍﻟﺴﺮﺓ ﻓﻴﻤﺎ ﺑﲔ ﺍﳉﺎﻧﺒﲔ ﻭﻣﻦ ﻫﺬﺍ ﻳﻌﺮﻑ ﺃﻥ ﻣﺎ ﻗﺎﻟﻮﻩ ﰲ ﻣﻮﺿﻊ‬
‫ﺍﻧﺘﻬﺎﺀ ﺍﳌﺮﻱﺀ ﻭﺍﺑﺘﺪﺍﺀ ﺍﳌﻌﺪﺓ ﻛﺎﺫﺏ ﻗﺒﻴﺢ ﻭﺫﻟﻚ ﻷﻬﻧﻢ ﳚﻌﻠﻮﻥ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺪﺓ‬
‫ﺗﺒﺘﺪﺉ ﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺿﻮﻋﺔ ﰲ ﺍﺳﻔﻞ ﺍﻟﺒﻄﻦ‪ .‬ﻭﻳﻜﻮﻥ ﺃﻛﺜﺮ ﺍﻷﻣﻌﺎﺀ ﻓﻮﻗﻬﺎ‪.‬‬

‫ﻭﺫﻟﻚ ﻻ ﳏﺎﻟﺔ ﻛﺬﺏ ﳏﺎﻝ‪.‬‬

‫ﻭﺍﳌﺮﻱﺀ ﻛﺎﳉﺰﺀ ﻣﻦ ﺍﳌﻌﺪﺓ ﻷﻧﻪ ﻳﻔﻌﻞ ﻓﻌﻠﻬﺎ ﰲ ﺃﺧﺬ ﺍﻟﻐﺬﺍﺀ ﻭﻫﻀﻤﻪ ﻭﺃﺧﺬﻩ ﻟﻠﻐﺬﺍﺀ ﻭﻫﻮ ﲜﺬﺑﻪ ﻟﻪ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻠﻴﻒ‬
‫ﺍﻟﻄﻮﱄ ﻭﻳﺪﻓﻊ ﺫﻟﻚ ﺍﺠﻤﻟﺬﻭﺏ ﺇﱃ ﺃﺳﻔﻞ ﻓﻴﻌﺎﻥ ﺫﻟﻚ ﲜﺬﺏ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﻔﻠﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺪﻓﻊ ﻫﻮ ﺑﺎﻟﻠﻴﻒ ﺍﳌﺴﺘﻌﺮﺽ ﻭﻟﻴﺲ‬
‫ﺍﳌﺮﺍﺩ ﺃﻥ ﺟﺬﺑﻪ ﻭﺩﻓﻌﻪ ﺇﳕﺎ ﻬﺑﺬﻳﻦ ﺍﻟﻠﻴﻔﲔ ﻓﻘﻂ ﺑﻞ ﻭﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﳉﺬﺏ ﻭﺍﻟﺪﻓﻊ ﺍﻟﻄﺒﻴﻌﻴﲔ ﻛﻤﺎ ﰲ ﺟﺬﺏ ﺣﺠﺮ ﻣﻐﻨﺎﻃﻴﺲ‬
‫ﺍﳊﺪﻳﺪ‪ ،‬ﻭﺃﻣﺎ ﺟﺬﺑﻪ ﻭﺩﻓﻌﻪ ﺑﺎﻟﻠﻴﻒ ﻓﻘﺪ ﺑﻴﻨﺎ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻔﻌﻞ ﺇﺭﺍﺩﻱ‪ .‬ﻭﻟﻜﻦ ﺍﻹﺭﺍﺩﺓ ﻫﺎ ﻫﻨﺎ ﻣﻦ ﺍﻹﺭﺍﺩﺍﺕ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﻓﻴﻤﺎ ﺳﻠﻒ‪ .‬ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﻫﺎﺗﲔ ﺍﻟﻘﻮﺗﲔ ﺃﻋﲏ ﺍﻹﺭﺍﺩﻳﺔ ﻭﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﻴﺘﻌﺎﺿﺪﺍ ﻋﻠﻰ ﺍﳉﺬﺏ ﻭﺍﻟﺪﻓﻊ‬
‫ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻼﻥ ﰲ ﺍﳌﺮﻱﺀ ﻗﻮﻳﲔ ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﱃ ﻗﻮﻬﺗﻤﺎ ﻓﻴﻪ ﻣﻊ ﺃﻥ ﺣﺮﻛﺔ ﺍﻟﺜﻘﻴﻞ ﺇﱃ ﺃﺳﻔﻞ ﺳﻬﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﻧﻔﻮﺫ ﺍﳌﺮﻱﺀ ﺇﱃ ﺃﺳﻔﻞ ﻟﻴﺲ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺑﻞ ﻣﻊ ﺍﳓﺮﺍﻑ‪ ،‬ﻗﺪ ﺑﻴﻨﺎ ﻭﺟﻮﺑﻪ ﺣﻴﺚ ﺗﻜﻠﻤﻨﺎ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﺸﺮﺍﻳﲔ ﺧﺎﺻﺔ‬
‫ﻭﺍﺠﻤﻟﺬﻭﺏ ﺑﻪ ﻭﺍﳌﺪﻓﻮﻉ ﱂ ﻳﺘﺼﻐﺮ ﺑﻌﺪ ﺃﺟﺰﺍﺅﻩ ﺗﺼﻐﲑﹰﺍ ﺗﺎﻣﹰﺎ ﺣﱴ ﻳﺴﻬﻞ ﻧﻔﻮﺫﻩ ﰲ ﺍﺠﻤﻟﺮﻯ ﻣﻊ ﺿﻴﻘﻪ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻐﺼﺺ‬
‫ﻳﻘﻊ ﻛﺜﲑﹰﺍ ﻣﻊ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﰲ ﺍﳌﺮﻱﺀ‪ ،‬ﻭﺇﳕﺎ ﻳﻬﻀﻢ ﺍﳌﺮﻱﺀ ﻟﻠﻐﺬﺍﺀ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻠﺤﻤﻴﺔ ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻠﺤﻢ‬
‫ﲝﺮﺍﺭﺗﻪ ﻳﻌﲔ ﻋﻠﻰ ﺍﳍﻀﻢ ﺍﻟﺬﻱ ﻳﺘﻢ ﺑﺎﻟﻄﺒﺦ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﺈﺣﺎﻟﺔ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻨﻮﻋﻴﺔ ﻟﻠﻤﺎﺩﺓ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﺟﻮﻫﺮﻫﺎ‪،‬‬
‫ﻓﻠﺬﻟﻚ ﳑﺎ ﻻ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺣﺮﺍﺭﺓ‪ .‬ﻭﺇﳕﺎ ﺧﻠﻖ ﺍﳌﺮﻱﺀ ﻛﺬﻟﻚ ﻷﻧﻪ ﺟﺰﺀ ﻣﻦ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﺍﳌﻌﺪﺓ ﺗﻔﻌﻞ ﺃﻓﻌﺎﳍﺎ ﻬﺑﺬﻩ ﺍﻷﺟﺰﺍﺀ‬
‫ﺃﻋﲏ ﺃﻬﻧﺎ ﻬﺗﻀﻢ ﺑﺎﻟﻠﺤﻤﻴﺔ ﻭﲡﺬﺏ ﻭﺗﺪﻓﻊ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻠﻴﻒ‪ ،‬ﻭﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻘﻮﻯ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﳌﺮﻱﺀ ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ‬

‫ﺗﺸﺮﻳﺢ ﺍﳌﻌﺪﺓ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺑﻌﺪ ﺍﳌﺮﻱﺀ ﺟﺮﻡ ﺍﳌﻌﺪﺓ ﺍﳌﻨﻔﺘﺢ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﺣﺴﻨﻬﻤﺎ ﺍﳌﻘﺎﺑﻞ ﳍﻤﺎ ﻟﻠﻄﺤﺎﻝ ﻫﺬﺍ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﺍﳌﺮﻱﺀ ﳌﺎ ﻛﺎﻥ ﻓﻌﻠﻪ ﻳﺸﺎﺑﻪ ﻓﻌﻞ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺟﺬﺏ ﺍﻟﻐﺬﺍﺀ ﻭﺇﺣﺎﻟﺘﻪ ﻟﻴﺘﻬﻴﺄ ﻟﻔﻌﻞ ﺍﻟﻜﺒﺪ ﻓﻴﻪ‪ ،‬ﻻ ﺟﺮﻡ‬
‫ﺧﻠﻖ ﺟﺮﻣﻪ ﻣﺸﺎﻬﺑﹰﺎ ﳉﺮﻡ ﺍﳌﻌﺪﺓ ﺇﺫ ﳛﺘﺎﺝ ﻛﻤﺎ ﲢﺘﺎﺝ ﺍﳌﻌﺪﺓ ﺇﱃ ﺳﻄﺢ ﺣﺴﺎﺱ ﺑﺎﻃﻦ ﻭﺳﻄﺢ ﳊﻤﻲ ﺧﺎﺭﺝ ﻓﻠﺬﻟﻚ ﻛﺄﻧﻪ‬
‫ﺟﺰﺀ ﻣﻦ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻷﻣﻌﺎﺀ ﻓﺈﻥ ﻓﻌﻠﻬﺎ ﺃﻥ ﳜﺰﻥ ﺍﻟﻐﺬﺍﺀ ﻓﻴﻬﺎ ﻣﺪﺓ ﺃﺧﺬ ﺍﻟﻜﺒﺪ ﻣﻨﻪ ﺻﻔﺎﻭﺗﻪ ﻭﺧﺎﻟﺼﺘﻪ ﰒ ﻳﻨﺪﻓﻊ‬
 ‫ﺍﻟﺒﺎﻗﻲ ﻭﻟﺬﻟﻚ ﻓﻌﻠﻬﺎ ﻳﺒﺎﻳﻦ ﻓﻌﻞ ﺍﳌﻌﺪﺓ ﻓﻠﺬﻟﻚ ﺟﻮﻫﺮﻫﺎ ﻏﲑ ﺷﺒﻴﻪ ﲜﻮﻫﺮ ﺍﳌﻌﺪﺓ ﻓﻠﺬﻟﻚ ﺍﻷﻣﻌﺎﺀ ﻛﺎﻟﺸﻲﺀ ﺍﻟﻘﺮﻳﺐ ﻋﻦ‬
‫ﺍﳌﻌﺪﺓ ﻟﻜﻨﻬﺎ ﻣﺘﺼﻠﺔ ﺑﻪ ﻣﻦ ﺃﺳﻔﻞ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﻱﺀ ﺃﻭ ﺳﻊ ﲡﻮﻳﻔﹰﺎ ﻣﻦ ﺃﻭ ﻝ ﺍﻷﻣﻌﺎﺀ ﻷﻥ ﺍﳌﻌﺎﺀ ﺍﻷﻭﻝ ﺇﳕﺎ ﳛﺘﻮﻱ‬
‫ﻋﻠﻰ ﺍﻟﻐﺬﺍﺀ ﺑﻌﺪ ﺃﻥ ﺭﻕ ﻭﺳﺎﻝ ﻭﻻ ﻛﺬﻟﻚ ﺍﳌﺮﻱﺀ ﻓﺈﻥ ﺍﻟﻐﺬﺍﺀ ﻳﻨﻔﺬ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﺑﺎﻕ ﻋﻠﻰ ﺗﻜﺎﺗﻔﻪ ﻭﻳﺒﻮﺳﺘﻪ ﻓﻴﺤﺘﺎﺝ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﲡﻮﻳﻔﻪ ﺃﻭ ﺳﻊ ﻛﺜﲑﹰﺍ ﻣﻦ ﲡﺎﻭﻳﻒ ﺍﻷﻣﻌﺎﺀ ﺍﻷﻭﱃ ﻭﺃﻣﺎ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺴﻔﻠﻰ ﻓﺈﻥ ﲡﺎﻭﻳﻔﻬﺎ ﻗﺪ ﻻ ﻳﻨﻘﺺ ﻋﻦ ﺳﻌﺔ ﲡﻮﻳﻒ‬
‫ﺍﳌﺮﻱﺀ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻷﻣﻌﺎﺀ ﻳﻜﺜﺮ ﻓﻴﻬﺎ ﺍﺟﺘﻤﺎﻉ ﺛﻔﻞ ﺍﻟﻐﺬﺍﺀ ﻭﺃﺭﺿﻴﺘﻪ ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻌﺮﺽ ﻟﺬﻟﻚ ﺍﻟﺜﻔﻞ ﺃﻥ ﳜﻒ ﻭﳚﺘﻤﻊ‬
‫ﻣﻨﻪ ﻣﻘﺪﺍﺭ ﻛﺜﲑ‪ ،‬ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﲡﺎﻭﻳﻒ ﻫﺬﻩ ﺍﻷﻣﻌﺎﺀ ﺃﻭ ﺳﻊ ﻛﺜﲑﹰﺍ ﻣﻦ ﲡﺎﻭﻳﻒ ﺗﻠﻚ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺑﻄﺎﻧﺔ ﺍﳌﺮﻱﺀ ﺃﻛﺜﻒ ﻭﺃﻏﻠﻆ ﻛﺜﲑﹰﺍ ﻣﻦ ﺑﻄﺎﻧﺔ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻌﻠﻴﺎ ﻷﻥ ﻣﺎ ﻳﻨﻔﺬ ﰲ ﻫﺬﻩ ﺍﻷﻣﻌﺎﺀ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻳﻜﻮﻥ ﻗﺪ ﻻﻥ ﻭﺳﺎﻝ‬
‫ﻭﱂ ﳛﺪﺙ ﻟﻪ ﺑﻌﺪ ﺗﻜﺎﺛﻒ ﻭﻻ ﻛﺬﻟﻚ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺴﻔﻠﻰ‪ ،‬ﻓﺈﻥ ﺑﻄﺎﻧﺘﻬﺎ ﲢﺘﺎﺝ ﺃﻥ ﺗﻜﻮﻥ ﻛﺜﻴﻔﺔ ﻟﺘﻘﻮﻯ ﻋﻠﻰ ﲤﺪﻳﺪ ﺍﻟﺜﻔﻞ‬
‫ﺍﻟﻴﺎﺑﺲ ﻭﳓﻮﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻌﺪﺓ ﻓﺒﻄﺎﻧﺘﻬﺎ ﻛﺎﳌﺘﻮﺳﻄﺔ ﺑﲔ ﺑﻄﺎﻧﱵ ﺍﳌﺮﻱﺀ ﻭﺍﻷﻣﻌﺎﺀ ﺍﻟﻌﻠﻴﺎ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻐﺬﺍﺀ ﰲ ﺍﳌﻌﺪﺓ ﻻ ﺷﻚ ﺃﻧﻪ ﺃﻟﲔ ﳑﺎ ﻳﻜﻮﻥ‬
‫ﻭﻫﻮ ﺑﻌﺪ ﰲ ﺍﳌﺮﻱﺀ ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﰲ ﺍﻷﻣﻌﺎﺀ ﺍﻷﻭﱃ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻟﻴﻨﺎﹰ ﺳﻴﺎ ﹰﻻ ﻓﻠﺬﻟﻚ ﻛﺎﻧﺖ ﺑﻄﺎﻧﺔ ﺍﳌﻌﺪﺓ ﻛﺎﳌﺘﻮﺳﻄﺔ ﺑﲔ‬
‫ﺑﻄﺎﻧﱵ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﻟﻌﻞ ﺑﻄﺎﻧﺔ ﺍﳌﻌﺪﺓ ﻣﻊ ﺫﻟﻚ ﺃﻟﲔ ﻣﻦ ﺑﻄﺎﻧﺔ ﺍﳌﻌﺎﺀ ﺍﻟﻐﻼﻅ‪ .‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻣﻌﺎﺀ ﲢﺘﺎﺝ ﺃﻥ‬
‫ﺗﻘﻮﻯ ﻋﻠﻰ ﲤﺪﻳﺪ ﻣﺎ ﻳﺒﺲ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺜﻘﻞ ﻭﻳﻐﻠﻆ ﺟﺪﹰﺍ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻟﻴﻨﻬﺎ ﻋﻨﺪ ﻓﻢ ﺍﳌﻌﺪﺓ ﺇﳕﺎ ﻛﺎﻧﺖ ﺑﻄﺎﻧﺔ ﺍﳌﻌﺪﺓ ﻋﻨﺪ ﻓﻤﻬﺎ ﺃﻟﲔ ﻷﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻣﻨﻬﺎ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺣﺴﻪ ﻗﻮﻳﹰﺎ‬
‫ﻟﻴﺸﺘﺪ ﺇﺩﺭﺍﻛﻪ ﻟﻠﺠﻮﻉ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺟﺮﻣﻪ ﺇﱃ ﻟﲔ ﻟﻴﻜﻮﻥ ﺃﻗﺒﻞ ﻟﻼﻧﻔﻌﺎﻝ ﺍﻟﺬﻱ ﺑﻪ ﺍﳊﺲ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﺃﻛﺜﺮ ﳊﻤﻴﺔ ﳑﺎ ﻟﻠﻤﻌﺪﺓ ﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﺍﳌﻌﺪﺓ ﻣﻊ ﺣﺎﺟﺘﻬﺎ ﺇﱃ ﻗﻮﺓ ﺍﳍﻀﻢ ﻓﺈﻬﻧﺎ ﳏﺘﺎﺟﺔ ﺇﱃ ﻗﻮﺓ ﺍﳊﺲ ﻓﻠﺬﻟﻚ‬
‫ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻬﺎ ﺍﻗﺮﺏ ﺇﱃ ﺍﻻﻋﺘﺪﺍﻝ ﻓﻠﺬﻟﻚ ﱂ ﳛﺘﺞ ﺇﱃ ﺗﻜﺜﲑ ﺍﻟﻠﺤﻢ ﻓﻴﻬﺎ ﺧﺎﺻﺔ ﻭﺍﻟﺴﺨﻮﻧﺔ ﺍﳌﻌﻴﻨﺔ ﻋﻠﻰ‬
‫ﻫﻀﻤﻬﺎ ﻳﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ﻛﺜﲑﹰﺍ ﻣﻦ ﳎﺎﻭﺭﻬﺗﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﻻ ﻛﺬﻟﻚ ﺍﳌﺮﻱﺀ ﻓﺈﻧﻪ ﻣﻊ ﺣﺎﺟﺘﻪ ﺇﱃ ﻗﻮﺓ ﺍﳍﻀﻢ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ‬
‫ﻗﻮﺓ ﺍﳊﺲ ﻷﻥ ﺍﻟﻐﺬﺍﺀ ﻳﻨﻬﻀﻢ ﻓﻴﻪ ﰲ ﺯﻣﺎﻥ ﻗﺼﲑ ﺟﺪﹰﺍ ﻭﺫﻟﻚ ﰲ ﻣﺪﺓ ﻧﻔﻮﺫﻩ ﰲ ﲡﻮﻳﻔﻪ ﻭﻻ ﻛﺬﻟﻚ ﺍﳌﻌﺪﺓ ﻓﺈﻥ ﺍﻟﻐﺬﺍﺀ‬
‫ﻼ ﺣﱴ ﻳﻨﻬﻀﻢ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻫﻀﻢ ﺍﳌﺮﻱﺀ ﻗﻮﻳﹰﺎ ﻭﻣﻊ ﺫﻟﻚ ﻫﻮ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﻗﻮﺓ ﺍﳊﺲ‬ ‫ﻳﺒﻘﻰ ﻓﻴﻬﺎ ﺯﻣﻨﹰﺎ ﻃﻮﻳ ﹰ‬
‫ﺑﻞ ﻳﻠﺰﻣﻪ ﻷﺟﻞ ﺯﻳﺎﺩﺓ ﺗﻀﺮﺭﻩ ﺑﻠﺬﻉ ﺍﻷﻏﺬﻳﺔ ﺍﻟﻠﺬﺍﻋﺔ ﻭﳓﻮﻫﺎ ﻭﻣﻊ ﺫﻟﻚ ﻓﻠﻴﺲ ﻟﻪ ﻣﻦ ﺧﺎﺭﺝ ﻣﻌﲔ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﺣﺮﺍﺭﺗﻪ‬
‫ﺍﳍﺎﺿﻤﺔ ﺇﻻ ﲟﺎ ﻳﻘﺮﺏ ﻣﻨﻪ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﺃﻣﺎ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺟﺰﺍﺋﻪ ﻓﺈﻥ ﺃﻛﺜﺮ ﺍﻷﻋﻀﺎﺀ ﺍﺠﻤﻟﺎﻭﺭﺓ ﻟﻪ ﺑﺎﺭﺩﺓ ﻭﺇﱃ ﻳﺒﻮﺳﺔ‬
‫ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻮﻫﺮ ﺍﻟﻠﺤﻤﻲ ﰲ ﺍﳌﺮﻱﺀ ﺇﺫﺍ ﻗﻴﺲ ﺇﱃ ﺑﺎﻗﻲ ﺟﺮﻣﻪ ﺃﻛﺜﺮ ﻣﻨﻪ ﺇﺫﺍ ﻗﻴﺲ ﳊﻢ ﺍﳌﻌﺪﺓ ﺇﱃ ﺑﺎﻗﻲ‬
‫ﺟﺮﻣﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺟﺮﻡ ﺍﻷﻣﻌﺎﺀ ﻓﻴﺨﻠﻮ ﻋﻦ ﺍﻟﻠﺤﻤﻴﺔ ﺍﻟﺒﺘﺔ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻠﺤﻤﻴﺔ ﻓﻴﻪ ﻭﺇﻥ ﺇﻓﺎﺩﺗﻪ ﺑﻌﻀﻬﺎ ﻳﻜﻤﻞ ﻓﻴﻪ ﺍﳍﻀﻢ ﺍﳌﻌﺪﻱ ﻭﻳﺰﻳﺪ‬
‫ﰲ ﺍﺳﺘﻌﺪﺍﺩﻩ ﻟﻠﻬﻀﻢ ﺍﻟﻜﺒﺪﻱ ﻓﺈﻥ ﺍﻟﻠﺤﻢ ﻳﻀﻴﻖ ﻣﺴﺎﻣﻪ ﻓﻼ ﻳﺴﻬﻞ ﺭﺷﺢ ﻣﺎ ﻳﺮﺷﺢ ﻣﻨﻪ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻭﻻ ﻧﻔﻮﺫ ﻣﺎ ﻳﻨﻔﺬ ﺇﱃ‬
‫ﺩﺍﺧﻠﻪ ﻣﻦ ﺍﻟﻔﻀﻼﺕ ﺍﻟﱵ ﻳﻘﻄﺮ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮ ﻓﺈﻥ ﺍﳊﻖ ﺃﻥ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﻷﻣﻌﺎﺀ ﺇﱃ ﺍﻟﻜﺒﺪ ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻷﺣﺸﺎﺀ ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺮﺷﺢ‪ .‬ﻭﻣﻦ ﻫﻨﺎﻙ ﻳﺪﺧﻞ ﻛﺜﲑ ﻣﻨﻪ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﻫﻲ ﻋﻨﺪﻧﺎ ﻛﺎﻷﺻﻮﻝ ﻟﻠﻌﺮﻕ‬
‫ﺍﳌﺴﻤﻰ ﺑﺎﻟﺒﺎﺏ‪ .‬ﻭﻫﻲ ﺍﻟﱵ ﰲ ﺍﻟﺜﺮﺏ ﻭﻏﲑﻩ‪ .‬ﻭﺫﻟﻚ ﻣﺎ ﻳﻘﻊ ﻋﻠﻰ ﺍﻷﻣﻌﺎﺀ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﻭﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻨﻘﻄﻌﺔ ﻋﻦ‬
‫ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮ ﻓﺈﻧﻪ ﻳﻨﻔﺘﺢ ﻟﻪ ﻣﺴﺎﻡ ﺍﻷﻣﻌﺎﺀ ﻭﻳﻨﻔﺬ ﻓﻴﻬﺎ ﺫﻟﻚ ﺍﳉﺮﻡ ﺇﱃ ﺩﺍﺧﻞ ﺍﻷﻣﻌﺎﺀ ﰒ ﳜﺮﺝ ﻣﻦ ﺍﳌﺨﺮﺝ ﻭﻛﺬﻟﻚ‬
‫ﺧﺮﻭﺝ ﺍﻟﻘﻄﻊ ﺍﻟﻠﺤﻤﻴﺔ ﻣﻦ ﺍﻟﻜﺒﺪ ﻭﺍﻟﻜﻠﻰ ﻭﳓﻮﻫﺎ ﰲ ﺍﻹﺳﻬﺎﻻﺕ ﻭﳓﻮﻫﺎ‪ .‬ﺇﳕﺎ ﻫﻮ ﻬﺑﺬﺍ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﻣﻌﺎﺀ ﻭﺍﳌﻌﺪﺓ ﻳﺘﺼﻞ ﲜﺮﻣﻬﺎ ﻋﺮﻭﻕ ﺗﻨﻔﺬ ﺇﱃ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﻭﺗﺄﺧﺬ ﻣﻨﻬﺎ ﺻﻔﺎﻭﺓ ﺍﻟﻐﺬﺍﺀ ﻓﻠﺬﻟﻚ ﻋﻨﺪﻧﺎ ﳑﺎ ﻻ‬
‫ﻳﺼﺢ‪.‬‬
 ‫ﻓﻘﺪ ﺑﻴﻨﺎ ﺫﻟﻚ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪.‬‬
‫ﻼ ﻟﺌﻼ ﻳﻼﻗﻲ ﲢﺪﻬﺑﺎ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻓﺘﺘﻀﺮﺭ‬
‫ﻭﺟﻌﻠﺖ ﺍﳌﻌﺪﺓ ﻛﺮﻳﺔ ﺍﻟﺸﻜﻞ ﻟﺘﺘﺴﻊ ﻟﻐﺬﺍﺀ ﺃﻛﺜﺮ‪ .‬ﻭﺳﻄﺤﺖ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﻗﻠﻴ ﹰ‬
‫ﺑﺬﻟﻚ ﻭﻓﺎﺋﺪﺓ ﺍﻟﺘﻔﺎﻑ ﺍﻟﻌﺼﺐ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﺍﳌﻌﺪﺓ ﻋﻠﻰ ﺍﳌﺮﻱﺀ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺼﺐ ﻳﻌﺮﺽ ﻟﻪ ﺍﻻﻣﺘﺪﺍﺩ ﻛﺜﲑﹰﺍ ﺇﱃ‬
‫ﺃﺳﻔﻞ ﻭﺫﻟﻚ ﻋﻨﺪ ﺛﻘﻞ ﺍﳌﻌﺪﺓ ﺑﺎﻟﻐﺬﺍﺀ ﺃﻭ ﺑﺎﻟﻮﺭﻡ ﻭﳓﻮ ﺫﻟﻚ ﻭﻫﺬﺍ ﺍﻻﻣﺘﺪﺍﺩ ﳝﻴﻠﻪ ﺇﱃ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﻼ ﻳﻀﺮﻩ ﺫﻟﻚ ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺍﻟﻨﺎﺯﻝ ﺍﻷﻭﻝ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻟﺘﻬﻴﺄ ﻟﻼﻧﻘﻄﺎﻉ ﻋﻨﺪ ﻫﺬﺍ ﺍﻻﻣﺘﺪﺍﺩ ﻓﺈﻥ ﺍﳌﺴﺘﻘﻴﻢ ﺃﻗﺼﺮ ﺍﳋﻄﻮﻁ‪ .‬ﻭﺑﺎﻗﻲ ﺃﻟﻔﺎﻅ ﺍﻟﻔﺼﻞ ﻇﺎﻫﺮﺓ‪.‬‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺜﺮﺏ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻗﺪ ﻳﺪﻓﻴﻬﺎ ﻣﻦ ﻗﺪﺍﻡ ﺍﻟﺜﺮﺏ ﺍﳌﻤﺘﺪ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﲢﻔﻈﻬﺎ ﻟﻠﺰﻭﺟﺘﻬﺎ ﺍﻟﺪﲰﺔ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﻗﺪ ﺑﻴﻨﺎ ﻓﻴﻤﺎ ﺳﻠﻒ ﻭﺟﻪ ﺣﺎﺟﺔ ﺍﳌﻌﺪﺓ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺪﻓﺌﺔ ﳍﺎ ﻣﻦ ﺧﺎﺭﺝ ﻭﻻ ﻛﺬﻟﻚ ﻏﲑﻫﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻋﻀﺎﺀ ﺍﳍﺎﺿﻤﺔ‪.‬‬
‫ﻭﺑﻴﻨﺎ ﺃﻳﻀﹰﺎ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﻫﻲ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﳌﻌﺪﺓ ﰲ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﻠﻰ ﺍﳍﻀﻢ ﱂ ﳜﻠﻖ ﳍﺎ ﺑﺬﺍﻬﺗﺎ ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﳌﻌﺪﺓ ﲢﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻣﺰﺍﺟﻬﺎ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻻﻋﺘﺪﺍﻝ ﻷﻬﻧﺎ ﻣﻊ ﺣﺎﺟﺘﻬﺎ ﺇﱃ ﺃﻥ ﺗﻜﻮﻥ ﻫﺎﺿﻤﺔ ﻟﻸﻏﺬﻳﺔ ﻓﻬﻲ ﺃﻳﻀﹰﺎ ﳏﺘﺎﺟﺔ ﺇﱃ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻗﻮﻳﺔ ﺍﳊﺲ ﻟﺘﻜﻮﻥ ﺷﺪﻳﺪﺓ ﺍﻹﺩﺭﺍﻙ ﻟﻠﺤﺎﺟﺔ ﻟﻠﻐﺬﺍﺀ‪ .‬ﻭﺫﻟﻚ ﻟﺸﺪﺓ ﺇﺩﺭﺍﻛﻬﺎ ﻟﻠﺨﻠﻮ ﻭﻟﻠﺬﻉ ﺍﻟﺴﻮﺩﺍﺀ ﺍﳌﻨﺼﺒﺔ‬
‫ﺇﻟﻴﻬﺎ ﺣﻴﻨﺌﺬ ﻭﻗﻮﺓ ﺍﳊﺲ ﺇﳕﺎ ﺗﻜﻮﻥ ﻣﻊ ﺍﻻﻋﺘﺪﺍﻝ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺣﺮﺍﺭﺓ ﺍﳌﻌﺪﺓ ﻏﲑ ﻗﻮﻳﺔ ﳐﺮﺟﺔ ﳍﺎ ﻋﻦ ﺍﻻﻋﺘﺪﺍﻝ‬
‫ﻭﻫﻀﻤﻬﺎ ﻟﻠﻐﺬﺍﺀ ﺇﳕﺎ ﻳﺘﻢ ﲝﺮﺍﺭﺓ ﻗﻮﻳﺔ ﻓﻠﺬﻟﻚ ﻫﻲ ﳏﺘﺎﺟﺔ ﺇﱃ ﺍﺳﺘﻔﺎﺩﺓ ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﻣﻦ ﺧﺎﺭﺝ‪ .‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺃﻛﺜﺮ‬
‫ﺍﻷﺩﻭﻳﺔ ﺍﳌﻘﻮﻳﺔ ﻟﻠﻬﻀﻢ ﺑﺬﻭﺍﻬﺗﺎ ﺣﺎﺭﺓ ﺍﳌﺰﺍﺝ ﻭﺇﳕﺎ ﻛﺎﻥ ﻫﻀﻢ ﺍﳌﻌﺪﺓ ﳛﻮﺝ ﺇﱃ ﺣﺮﺍﺭﺓ ﻛﺜﲑﺓ ﻷﻥ ﻫﻀﻤﻬﺎ ﻻ ﻳﺘﻢ ﺑﺈﺣﺎﻟﺔ‬
‫ﺻﻮﺭﻬﺗﺎ ﺍﻟﻨﻮﻋﻴﺔ ﻟﻠﻐﺬﺍﺀ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﺟﻮﻫﺮﻫﺎ ﻓﻘﻂ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻜﺒﺪ ﻭﰲ ﻫﻀﻢ ﺍﻷﻋﻀﺎﺀ ﺍﳍﻀﻢ ﺍﻟﺮﺍﺑﻊ ﺑﻞ ﻫﻀﻢ‬
‫ﺍﳌﻌﺪﺓ ﺇﳕﺎ ﻳﺘﻢ ﺑﺬﻟﻚ ﻭﺑﻄﺒﺦ ﺍﻟﻐﺬﺍﺀ ﰲ ﲡﻮﻳﻔﻬﺎ ﻭﺇﺣﺎﻟﺔ ﺍﻟﺼﻮﺭﺓ ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﳏﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﺣﺮﺍﺭﺓ ﻗﻮﻳﺔ ﻓﺈﻥ ﻃﺒﺦ‬
‫ﺍﻟﻐﺬﺍﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﲝﺮﺍﺭﺓ ﻗﻮﻳﺔ ﲡﺬﺏ ﻟﺬﻟﻚ ﺍﳌﻄﺒﻮﺥ ﻏﻠﻴﺎﻧﹰﺎ ﺷﺪﻳﺪﹰﺍ ﺑﻪ ﻳﻨﻄﺒﺦ ﻭﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﳏﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﻤﻌﺪﺓ ﺑﺬﺍﻬﺗﺎ‬
‫ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺘﻔﻴﺪﺓ ﳍﺎ ﻣﻦ ﺧﺎﺭﺝ ﻭﺍﳊﺎﺟﺔ ﺇﱃ ﺍﺳﺘﻔﺎﺩﺓ ﺗﻠﻚ ﺍﳊﺮﺍﺭﺓ ﻣﻦ ﻗﺪﺍﻡ ﺃﺷﺪ ﻷﻷ ﻣﻘﺪﻡ ﺍﳌﻌﺪﺓ ﰲ‬
‫ﺍﳉﻬﺔ ﺍﻟﱵ ﻳﻼﻗﻴﻬﺎ ﰲ ﺍﳍﻮﺍﺀ ﺍﳋﺎﺭﺟﻲ ﻓﻴﱪﺩﻫﺎ ﻓﻠﺬﻟﻚ ﲢﺘﺎﺝ ﺇﱃ ﻫﺬﺍ ﺍﳌﺴﺨﻦ ﻹﻓﺎﺩﻬﺗﺎ ﺍﳊﺮﺍﺭﺓ ﻭﻟﺘﻌﺪﻳﻞ ﻣﺎ ﺃﻓﺎﺩﻩ ﺍﳍﻮﺍﺀ‬
‫ﺍﳋﺎﺭﺟﻲ ﻣﻦ ﺍﻟﱪﺩ ﻓﺎﺣﺘﻴﺞ ﺑﺬﻟﻚ ﺃﻥ ﻳﻮﺿﻊ ﺃﻣﺎﻡ ﺍﳌﻌﺪﺓ ﻣﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺷﺪﻳﺪ‬
‫ﺍﳊﺮﺍﺭﺓ‪ .‬ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺸﺪﻳﺪ ﺍﳊﺮﺍﺭﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻼﻗﻴﹰﺎ ﻟﻠﻤﻌﺪﺓ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺗﺴﺨﻨﻬﺎ ﺷﺪﻳﺪﹰﺍ ﻓﻴﺨﺮﺟﻬﺎ ﻋﻦ‬
‫ﻼ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻌﺪﺓ ﻭﻫﺬﺍ ﺍﳊﺎﺋﻞ ﻻ ﳝﻜﻦ ﺃﻳﻀﹰﺎ‬ ‫ﺍﻻﻋﺘﺪﺍﻝ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻷﺟﻞ ﺍﳊﺲ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﺋ ﹰ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺑﺬﺍﺗﻪ ﺣﺎﺭﹰﺍ ﻭﺇﻻ ﱂ ﳝﻨﻊ ﺍﳊﺎﺭ ﺍﻵﺧﺮ ﻣﻦ ﺯﻳﺎﺩﺓ ﺗﺴﺨﲔ ﺍﳌﻌﺪﺓ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺬﺍﺗﻪ ﺑﺎﺭﺩﺍﹰ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪ .‬ﻭﻫﻮ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﺴﺨﲔ ﺑﺴﺮﻋﺔ ﻭﺇﻻ ﻟﻜﺎﻥ ﻳﱪﺩ ﺍﳌﻌﺪﺓ ﺑﺎﳌﻼﻗﺎﺓ ﻣﻊ ﻣﻨﻌﻪ ﻟﺘﺴﺨﲔ ﺍﳊﺎﺭ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻟﻴﺲ‬
‫ﲟﻼﻕ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻟﻠﻤﻌﺪﺓ ﻣﻦ ﺟﻮﻫﺮ ﺣﺎﺭ ﺷﺪﻳﺪ ﺍﳊﺮﺍﺭﺓ ﻳﻮﺿﻊ ﺃﻣﺎﻣﻬﺎ ﻭﻻ ﻳﻼﻗﻴﻬﺎ ﻭﻣﻦ ﺟﻮﻫﺮ ﺁﺧﺮ ﺑﺎﺭﺩ ﻳﻘﺒﻞ ﺃﻥ‬
‫ﻳﻼﻗﻴﻬﺎ ﻭﻣﻊ ﺫﻟﻚ ﻳﻘﺒﻞ ﺍﳊﺮﺍﺭﺓ ﻣﻦ ﺍﳊﺎﺭ ﺍﳋﺎﺭﺟﻲ ﻭﻣﻦ ﻏﲑﻩ ﻓﻴﺴﺨﻦ ﺍﳌﻌﺪﺓ ﺑﺎﻋﺘﺪﺍﻝ ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﻗﺪﺍﻡ ﺍﳌﻌﺪﺓ‬
‫ﻋﻀﻼﺕ ﺍﻟﺒﻄﻦ ﻭﻫﻲ ﺷﺪﻳﺪﺓ ﺍﳊﺮﺍﺭﺓ ﻷﻬﻧﺎ ﻛﺜﲑﺓ ﺍﻟﻠﺤﻢ ﻭﺟﻌﻞ ﺧﻠﻒ ﻛﻞ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﺟﺴﻢ ﺁﺧﺮ ﺑﺎﺭﺩ ﺑﺬﺍﺗﻪ ﺷﺪﻳﺪ‬
‫ﺍﻟﻘﺒﻮﻝ ﻟﻠﺘﺴﺨﻦ ﺑﻐﲑﻩ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺜﺮﺏ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺜﺮﺏ ﻓﻴﻪ ﻋﺮﻭﻕ ﻛﺜﲑﺓ ﻓﻬﻲ ﺗﻔﻴﺪ ﺣﺮﺍﺭﺓ ﻳﺴﲑﺓ ﻭﺟﻮﻫﺮﻩ ﺷﺤﻤﻲ‬
 ‫ﻓﻬﻮ ﺑﺬﺍﺗﻪ ﺑﺎﺭﺩ ﻭﻟﻜﻨﻪ ﺑﺪﻫﻨﻴﺘﻪ ﻭﺩﺳﻮﻣﺘﻪ ﻳﻘﺒﻞ ﺍﻟﺘﺴﺨﻦ ﺑﻐﲑﻩ ﻛﺜﲑﹰﺍ ﻓﻠﺬﻟﻚ ﳎﻤﻮﻋﻪ ﻭﺇﻥ ﻛﺎﻥ ﺑﺬﺍﺗﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻻﻋﺘﺪﺍﻝ‬
‫ﻭﺇﱃ ﺑﺮﺩ ﻓﺈﻧﻪ ﻳﻘﺒﻞ ﻣﻦ ﺍﳊﺮﺍﺭﺓ ﺍﻟﱵ ﻳﺴﺘﻔﻴﺪﻫﺎ ﻣﻦ ﻏﲑﻩ ﻭﻫﻮ ﺗﺴﺨﻦ ﺍﳌﻌﺪﺓ ﺳﺨﻮﻧﺔ ﻣﻌﺘﺪﻟﺔ ﻻ ﺗﻀﺮﻫﺎ ﰲ ﺟﻮﺩﺓ ﺍﳊﺲ‬
‫ﻭﺫﻟﻚ ﻳﻌﻴﻨﻬﺎ ﻋﻠﻰ ﺍﳍﻀﻢ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﻟﺸﺤﻢ ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﻫﻲ ﺍﻟﻌﻀﻼﺕ ﺍﻟﱵ ﺃﻣﺎﻣﻪ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﺘﻤﺎﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﺒﺐ ﺍﳌﺎﺩﻱ ﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻳﻼﻗﻲ ﺍﳌﻌﺪﺓ ﻫﻮﻻ ﳏﺎﻟﺔ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ ﻓﻠﺬﻟﻚ ﺍﻟﺪﻡ ﺍﻵﰐ ﺇﻟﻴﻪ ﺇﳕﺎ‬
‫ﻳﺄﰐ ﰲ ﺍﻟﻌﺮﻕ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺒﺎﺏ ﻣﺎﺭﹰﺍ ﺇﱃ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﰲ ﺷﻌﺐ ﻫﺬﺍ ﺍﻟﻌﺮﻕ‪ ،‬ﻭﺍﻟﺪﻡ ﺍﻟﺬﻱ ﰲ ﺷﻌﺐ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺇﺫﺍ ﺗﺼﻔﻰ‬
‫ﻋﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺼﻔﺮﺍﻭﻳﺔ ﺍﻟﱵ ﲣﺎﻟﻄﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻧﺪﻓﺎﻉ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﺇﱃ ﺍﳌﺮﺍﺭﺓ ﻭﻋﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﻮﺩﺍﻭﻳﺔ ﺍﻟﱵ ﲣﺎﻟﻄﻪ‬
‫ﺃﻳﻀﹰﺎ ﻭﺫﻟﻚ ﺑﺎﻧﺪﻓﺎﻉ ﺗﻠﻚ ﺍﻟﺴﻮﺩﺍﺀ ﺇﱃ ﺍﻟﻄﺤﺎﻝ ﺑﻘﻲ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﻡ ﻣﺎﺋﻴﹰﺎ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ ﺟﺪﹰﺍ‪ .‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺪﻡ ﺃﻛﺜﺮ‬
‫ﻣﺎ ﻳﺘﻮﻟﺪ ﻋﻨﻪ ﺍﻟﺸﺤﻢ ﺃﻭ ﺍﻟﺴﻤﲔ ﻓﺈﻥ ﺗﻮﻟﺪ ﻋﻦ ﳊﻢ ﻓﺬﻟﻚ ﺍﻟﻠﺤﻢ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ ﻓﻴﻜﻮﻥ ﻏﺪﺩﻳﹰﺎ ﻭﻟﺬﻟﻚ‬
‫ﻓﺈﻥ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﺗﻐﺘﺬﻱ ﻣﻦ ﺍﻟﺪﻡ ﺍﻵﰐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺷﺤﻢ ﻛﺎﻟﺜﺮﺏ ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﳊﻢ ﺭﺧﻮ ﻛﺎﻟﻠﺤﻢ‬
‫ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺑﺎﻧﻘﺮﺍﺱ‪.‬‬

‫ﻭﺃﻣﺎ ﻇﺎﻫﺮ ﺍﳌﻌﺪﺓ ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻳﺄﺗﻴﻪ ﺍﻟﺪﻡ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﻓﺈﻥ ﺍﳌﻌﺪﺓ ﲝﺮﺍﺭﺍﻬﺗﺎ ﲢﻠﻞ ﻣﻨﻪ ﺍﳌﺎﺋﻴﺔ ﺍﻟﻜﺜﲑﺓ ﻓﻼ ﺟﺮﻡ ﻳﻜﻮﻥ‬
‫ﻣﺎ ﻳﺘﻮﻟﺪ ﻣﻨﻪ ﻣﻦ ﺍﻟﻠﺤﻢ ﻋﻠﻴﻬﺎ ﻣﺘﻴﻨﺎﹰ‪ .‬ﻭﻟﺬﻟﻚ ﻫﺬﺍ ﺍﳉﺮﻡ ﺍﻟﺬﻱ ﻳﻼﻗﻲ ﺍﳌﻌﺪﺓ ﻣﻦ ﻗﺪﺍﻣﻬﺎ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﻫﺮﻩ ﻛﺜﲑ‬
‫ﻼ ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻠﺤﻢ ﻟﻴﺲ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﺳﻮﻣﺔ ﻭﺍﻟﺪﻫﻨﻴﺔ ﻣﺎ ﻳﻘﺒﻞ ﻷﺟﻞ ﺫﻟﻚ‬ ‫ﺍﳌﺎﺋﻴﺔ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳊﻤﹰﺎ ﺭﺧﻮﹰﺍ ﺭﻫ ﹰ‬
‫ﺍﳊﺮﺍﺭﺓ ﻣﻦ ﻏﲑﻩ ﻗﺒﻮ ﹰﻻ ﻛﺜﲑﹰﺍ ﻛﻤﺎ ﰲ ﺍﻟﺸﺤﻢ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺸﺤﻢ ﻳﺸﺘﻌﻞ ﻛﺜﲑﹰﺍ ﺑﺎﻟﻨﺎﺭ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻠﺤﻢ ﺍﻟﺮﺧﻮ‬
‫ﻭﻟﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻼﻗﻲ ﻟﻠﻤﻌﺪﺓ ﻹﺩﻓﺎﺋﻬﺎ ﺟﺮﻣﹰﺎ ﺷﺤﻤﻴﹰﺎ ﻻ ﳊﻤﹰﺎ ﺭﺧﻮﹰﺍ‪ .‬ﻭﺇﳕﺎ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺟﻮﻫﺮ ﺍﻟﺴﻤﲔ ﻷﻥ‬
‫ﺟﻮﻫﺮ ﺍﻟﺴﻤﲔ ﻟﻴﺲ ﻓﻴﻪ ﻣﻦ ﺍﻟﱪﺩ ﻣﺎ ﻳﻌﺪﻝ ﻣﻦ ﺣﺮﺍﺭﺓ ﺍﻟﻌﺮﻭﻕ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻼﻗﻲ ﻟﻠﻤﻌﺪﺓ ﻹﺩﻓﺎﺋﻬﺎ ﺑﺘﻮﺳﻂ ﻗﺒﻮﻟﻪ‬
‫ﺍﳊﺮﺍﺭﺓ ﻣﻦ ﻏﲑﻩ ﺟﺮﻣﹰﺎ ﺷﺤﻤﻴﹰﺎ‪ .‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺜﺮﺏ ﻭﺟﻌﻞ ﻫﺬﺍ ﺍﻟﺜﺮﺏ ﺭﻗﻴﻖ ﺍﳉﺮﻡ ﺃﻱ ﻟﻴﺲ ﻛﺜﲑ ﺍﻟﺜﺨﻦ ﻟﺌﻼ ﺗﻠﺰﻣﻪ‬
‫ﺯﻳﺎﺩﺓ ﻛﺜﲑﺓ ﰲ ﻛﱪ ﺍﻟﺒﻄﻦ‪ ،‬ﻭﺟﻌﻞ ﺟﻮﻫﺮﻩ ﻛﺜﻴﻔﺎﹰ ﻟﻴﻔﻲ ﻣﻊ ﺭﻗﺘﻪ ﲝﺼﺮ ﺍﳊﺮﺍﺭﺓ ﰲ ﺟﺮﻡ ﺍﳌﻌﺪﺓ ﻓﻼ ﻳﺘﺤﻠﻞ ﺑﺴﺮﻋﺔ ﻭﻻ‬
‫ﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻧﺖ ﻣﺴﺎﻣﻪ ﻣﺘﺴﻌﺔ ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺼّﻔﺎﻕ ﺍﳌﺴﻤﻰ ﺑﺎﺭﻳﻄﺎﺭﻭﻥ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻓﻮﻕ ﺍﻟﺜﺮﺏ ﺍﻟﻐﺸﺎﺋﻲ ﺍﻟﺼﻔﺎﻕ ﺍﳌﺴﻤﻰ ﺑﺎﺭﻳﻄﺎﺭﻭﻥ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻣﻨﻪ ﻳﻨﺒﺖ ﺍﻟﻐﺸﺎﺀ‬
‫ﺍﳌﺴﺘﺒﻄﻦ ﻟﻠﺼﺪﺭ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻛﻤﺎ ﺃﻥ ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﳛﻮﻳﻬﺎ ﺍﻟﻐﺸﺎﺀ ﺍﳌﺴﺘﺒﻄﻦ ﻟﻸﺿﻼﻉ ﻛﺬﻟﻚ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻭﺩﻓﻊ ﺍﻟﻔﻀﻮﻝ ﻭﺍﻟﺮﺣﻢ ﻫﺬﻩ‬
‫ﲨﻴﻌﻬﺎ ﳛﻮﻳﻬﺎ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺍﻟﺼﻔﺎﻕ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻧﺘﻜﻠﻢ ﻓﻴﻪ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻭﺇﳕﺎ ﱂ ﲢﺠﺐ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻋﻦ ﺁﻻﺕ ﺩﻓﻊ‬
‫ﺍﻟﻔﻀﻮﻝ ﲝﺠﺎﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻼ ﻫﺬﻳﻦ ﻋﻦ ﺁﻟﺔ ﺍﻟﺘﻮﻟﻴﺪ ﺍﻟﱵ ﻫﻲ ﰲ ﺍﻟﺮﺣﻢ ﻣﻊ ﺃﻥ ﺫﻟﻚ ﺃﻭﱃ ﻭﻗﺎﻳﺔ ﻵﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻋﻦ‬
‫ﺃﲞﺮﺓ ﺗﻠﻚ ﺍﻵﻻﺕ ﻭﻗﺬﺍﺭﺍﻬﺗﺎ ﻷﻧﻪ ﻟﻮ ﻓﻌﻞ ﺫﻟﻚ ﻟﻜﺜﺮﺕ ﺍﳊﺠﺐ ﻭﺍ ﻟﺘﻜﺜﲑ ﺇﳕﺎ ﻳﻜﻮﻥ ﻷﻣﺮ ﺿﺮﻭﺭﻱ ﻭﻫﺎ ﻫﻨﺎ ﻟﻴﺲ‬
‫ﻛﺬﻟﻚ ﻓﺈﻥ ﺗﻀﺮﺭ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﺑﻘﺪﺍﺭﺍﺕ ﺁﻻﺕ ﺍﻟﻔﻀﻮﻝ ﻭﺁﻻﺕ ﺍﻟﺘﻮﻟﻴﺪ ﺑﺪﻭﻥ ﺧﻠﻘﺔ ﻣﺎ ﳛﺠﺐ ﺑﻴﻨﻬﺎ ﻟﻴﺲ ﺑﺄﺯﻳﺪ ﻣﻦ‬
‫ﺗﻀﺮﺭﻫﺎ ﺑﺬﻟﻚ ﻣﻊ ﺧﻠﻘﺔ ﺍﳊﺠﺐ ﺑﻘﺪﺭ ﻳﻌﺘﺪ ﺑﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻣﻨﺎﻓﺬ ﺇﱃ ﺁﻻﺕ‬
‫ﺍﻟﻔﻀﻮﻝ ﻭﺇﻻ ﱂ ﳝﻜﻦ ﺍﻧﺪﻓﺎﻉ ﺗﻠﻚ ﺍﻟﻔﻀﻮﻝ ﻏﻠﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﺗﻠﻚ ﺍﳌﻨﺎﻓﺬ ﻻ ﺑﺪ ﻣﻦ ﻧﻔﻮﺫ ﻗﺬﺍﺭﺍﺕ ﺗﻠﻚ ﺍﻵﻻﺕ ﻭﺃﲞﺮﻬﺗﺎ ﺇﱃ‬
‫ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﺳﻮﺍﺀ ﺧﻠﻖ ﻣﻊ ﺫﻟﻚ ﺣﺠﺐ ﺃﻭ ﱂ ﳜﻠﻖ ﻓﻠﺬﻟﻚ ﱂ ﻳﻜﻦ ﺿﺮﻭﺭﺓ ﺇﱃ ﺧﻠﻘﺔ ﺍﳊﺠﺐ ﺑﲔ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻭﻻ‬
 ‫ﺑﺪ ﻣﻦ ﻏﺸﺎﺀ ﳛﻮﻱ ﻫﺬﻩ ﺍﻵﻻﺕ ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﺣﺠﺐ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﻻﺕ ﲨﻴﻌﻬﺎ ﰲ ﻏﺸﺎﺀ ﻭﺍﺣﺪ ﻭﺫﻟﻚ ﻫﻮ ﺍﳌﺴﻤﻰ‬
‫ﺑﺎﻟﺼﻔﺎﻕ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺼﻔﺎﻕ ﻣﻊ ﺃﻧﻪ ﳛﻔﻆ ﻫﺬﻩ ﺍﻵﻻﺕ ﻭﳛﺮﺳﻬﺎ ﻋﻦ ﻧﻔﻮﺫ ﻣﺎ ﻳﻨﻔﻊ ﻧﻔﻮﺫﻩ ﺇﻟﻴﻬﺎ ﻓﺈﻧﻪ ﺃﻳﻀﹰﺎ ﳛﻔﻆ ﺃﻭ ﺿﺎﻋﻬﺎ‬
‫ﻷﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﺗﻨﻔﺬ ﺍﻟﻌﻼﻳﻖ ﺍﳌﻌﻠﻘﺔ ﳍﺬﻩ ﺍﻵﻻﺕ ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻼﻳﻖ ﻵﻻﺕ ﺍﻟﺘﻨﻔﺲ ﲨﻴﻌﻬﺎ ﻣﺘﺼﻠﺔ ﻣﻊ ﻋﻈﺎﻡ‬
‫ﺍﻟﺼﻠﺐ ﺑﺎﻟﻐﺸﺎﺀ ﺍﳌﺴﺘﺒﻄﻦ ﻟﻸﺿﻼﻉ ﻓﻮﻕ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺍﳌﺴﻤﻰ ﺑﺎﺭﻳﻄﺎﺭﻭﻥ ﻏﺸﺎﺀ ﺁﺧﺮ ﻳﺴﻤﻰ ﺍﳌﺮﺍﻕ‪ .‬ﻭﻓﻮﻗﻪ ﻋﻀﻼﺕ‬
‫ﺍﻟﺒﻄﻦ ﰒ ﺍﳉﻠﺪ ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﰲ ﺁﻻﺕ ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺍﻵﺧﺮ ﻭﱂ ﻳﻜﺘﻒ ﺑﻐﺸﺎﺀ ﻭﺍﺣﺪ ﻛﻤﺎ ﰲ ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﻷﻥ‬
‫ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﲢﻴﻂ ﻬﺑﺎ ﺍﻷﺿﻼﻉ ﻭﻫﻲ ﺷﺪﻳﺪﺓ ﺍﻟﺘﻮﻗﻴﺔ ﳍﺎ ﻭﻛﺬﻟﻚ ﻫﺬﻩ ﺍﻵﻻﺕ ﻓﺈﻬﻧﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﲢﻴﻂ ﻬﺑﺎ ﻋﻈﺎﻡ ﻛﻤﺎ‬
‫ﰲ ﺁﻻﺕ ﺍﻟﺘﻨﻔﺲ ﻭﺇﻻ ﻟﺰﻡ ﺫﻟﻚ ﺗﻌﺬﺭ ﺍﻻﳓﻨﺎﺀ ﻭﺍﻻﻧﺜﻨﺎﺀ ﻭﺍﻻﻧﺘﻜﺎﺱ ﺇﱃ ﻗﺪﺍﻡ ﻭﺧﻠﻒ ﻭﳓﻮ ﺫﻟﻚ ﻓﻠﺬﻟﻚ ﺍﺣﺘﺎﺟﺖ ﺇﱃ‬
‫ﻭﻗﺎﻳﺔ ﺃﺧﺮﻯ ﻻ ﲤﻨﻊ ﻋﻦ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻭﺗﻠﻚ ﻫﻲ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﺮﺍﻕ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻣﻦ ﺧﻠﻔﻬﺎ ﺍﻟﺼﻠﺐ ﳑﺘﺪﹰﺍ ﻋﻠﻴﻪ ﻋﺮﻕ ﺿﺎﺭﺏ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺃﻭ ﹰﻻ ﻣﺎ ﻳﺪﻓﺊ ﺍﳌﻌﺪﺓ ﻣﻦ ﺟﺎﻧﺒﻬﺎ ﻭﻣﻦ ﻗﺪﺍﻣﻬﺎ ﻭﺍﳌﺬﻛﻮﺭ‬
‫ﻣﻨﻬﺎ ﻫﺎ ﻫﻨﺎ ﻫﻮ ﻣﺎ ﻳﺪﻓﺌﻬﺎ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﻭﺍﻟﺼﻠﺐ ﻣﻦ ﻋﻈﺎﻡ ﻭﻫﻲ ﺑﺎﺭﺩﺓ ﻓﻠﻴﺲ ﻓﻴﻪ ﺃﺩﻓﺄ ﻟﻠﻤﻌﺪﺓ ﺇﻻ ﲟﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﺮﻭﻕ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﻓﺘﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﻫﻲ ﺍﳌﺪﻓﺌﺔ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﻻ ﺍﻟﺼﻠﺐ ﻧﻔﺴﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻣﻨﺎﻓﻌﻪ ﻭﻗﺎﻳﺔ ﺗﻠﻚ ﺍﻷﺣﺸﺎﺀ ﻭﺍﳊﺠﺰ ﺑﲔ ﺍﳌﻌﺎﺀ ﻭﻋﻀﻞ ﺍﳌﺮﺍﻕ ﻟﺌﻼ ﻳﺘﺨﻠﻠﻬﺎ ﻓﻴﺸﻮﺵ ﻓﻌﻠﻬﺎ‪ ،‬ﺃﻣﺎ ﻣﻨﻔﻌﺔ ﺍﻟﺼﻔﺎﻕ ﰲ‬
‫ﻭﻗﺎﻳﺔ ﺍﻷﺣﺸﺎﺀ ﺍﻟﱵ ﰲ ﺩﺍﺧﻠﻪ ﻓﻈﺎﻫﺮﺓ‪ .‬ﻭﺃﻣﺎ ﻣﻨﻔﻌﺔ ﺍﳊﺠﺰ ﺑﲔ ﺍﳌﻌﺎﺀ ﻭﻋﻀﻞ ﺍﳌﺮﺍﻕ ﻓﺬﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻀﻼﺕ ﻟﻮ ﻻﻗﺖ‬
‫ﺍﻷﻣﻌﺎﺀ ﻟﻜﺎﻧﺖ ﲝﺮﻛﺘﻬﺎ ﺗﻐﲑ ﺃﻭ ﺿﺎﻉ ﺗﻠﻚ ﺍﻷﻣﻌﺎﺀ ﺑﺘﺨﻠﻞ ﺍﻟﻌﻀﻞ ﻓﻴﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﺈﻬﻧﺎ ﺗﻌﺼﺮ ﺍﳌﻌﺪﺓ ﲝﺮﻛﺔ ﺍﻟﻌﻀﻞ ﻣﻌﻬﺎ‪ .‬ﺍﳊﺮﻛﺔ ﺍﻟﻌﺎﺻﺮﺓ ﻟﻠﻤﻌﺪﺓ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺣﺸﺎﺀ ﺍﶈﺘﺎﺟﺔ ﰲ ﺩﻓﻊ ﻓﻀﻮﳍﺎ ﺇﱃ‬
‫ﺫﻟﻚ ﺇﳕﺎ ﻫﻲ ﻟﻠﻌﻀﻞ ﺍﻟﱵ ﻟﻠﺒﻄﻦ ﻭﺃﻣﺎ ﺍﳌﺮﺍﻕ ﺑﺬﺍﺗﻪ ﻓﻼ ﺣﺮﻛﺔ ﻟﻪ ﻭﻟﻜﻨﻪ ﻗﺪ ﻳﻨﻔﻊ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺑﺴﺒﺐ ﺍﳌﺰﺍﲪﺔ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻏﻠﻈﻪ ﺃﺳﻔﻠﻪ ﻭﺃﻳﺴﺮﻩ‪ .‬ﺃﻣﺎ ﺃﻏﻠﻆ ﺃﺳﻔﻞ ﺍﻟﺼﻔﺎﻕ‪ ،‬ﻓﻠﻴﻜﻮﻥ ﻫﻨﺎﻙ ﻗﻮﻳﹰﺎ ﻋﻠﻰ ﲪﻞ ﺍﻷﺣﺸﺎﺀ ﻭﻟﻴﺘﺪﺍﺭﻙ ﺑﺬﻟﻚ ﻣﺎ‬
‫ﻳﻮﺟﺒﻪ ﺍﻟﺜﻘﺒﺎﻥ ﺍﻟﻠﺬﺍﻥ ﻓﻴﻪ ﻣﻦ ﻭﻫﻦ ﺍﳉﺮﻡ‪ ،‬ﻓﻼ ﺗﻜﺜﺮ ﻋﺮﻭﺽ ﺍﻹﳔﺮﺍﻕ ﻟﻪ ﻭﺃﻣﺎ ﻏﻠﻆ ﺍﻟﻴﺒﺲ ﻓﻸﻥ ﺍﻟﺮﻳﺎﺡ ﺍﶈﺮﻗﺔ‪ ،‬ﻭﻫﻲ‬
‫ﺍﳌﻼﺯﻣﺔ ﻟﻀﻌﻒ ﺍﻟﻄﺤﺎﻝ ﻳﻜﺜﺮ ﻫﻨﺎﻙ ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻪ ﻫﻨﺎﻙ ﻗﻮﻳﹰﺎ ﻟﺌﻼ ﻳﻨﺨﺮﻕ ﺑﻘﻮﺓ ﲤﺪﻳﺪ ﺗﻠﻚ ﺍﻟﺮﻳﺎﺡ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‬

‫ﺗﺘﻤﺔ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺜﺮﺏ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻳﻔﻀﻞ ﻣﻦ ﻣﻨﺒﺖ ﺍﻟﺼﻔﺎﻕ ﻓﻀﻞ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﺗﺴﺨﲔ ﺍﳌﻌﺪﺓ ﺗﻌﺎﻭﻬﻧﺎ ﰲ‬
‫ﻭﻗﺎﻳﺘﻬﺎ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﰲ ﻫﺬﺍ ﺑﻴﻨﺔ ﻭﻳﺮﻳﺪ ﺑﺎﳌﻨﺎﻭﻁ ﺍﳌﻨﺎﺑﺖ ﺍﻟﱵ ﻳﻨﺒﺖ ﻣﻨﻬﺎ ﺍﻟﺜﺮﺏ‪.‬‬
‫ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﺮﺃﻱ ﺍﳌﺸﻬﻮﺭ‪ .‬ﻭﺃﻣﺎ ﺍﳊﻖ ﻓﺈﻥ ﺗﻠﻚ ﻟﻴﺴﺖ ﲟﻨﺎﺑﺖ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻣﻮﺍﺿﻊ ﺍﺗﺼﺎﻝ ﻣﺎ ﺑﻪ ﻳﺘﻌﻠﻖ ﺑﺘﻠﻚ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‬

‫ﺗﺘﻤﺔ ﺍﻟﻜﻼﻡ ﰲ ﺍﳌﻌﺪﺓ‬

 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﰲ ﺍﺳﻔﻞ ﺍﳌﻌﺪﺓ ﺛﻘﺐ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻳﻌﲏ ﺑﻪ ﻓﻢ ﺍﳌﻌﺪﺓ ﺣﺴﺐ ﺗﺄﻭﻳﻠﻪ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ ﻭﺍﻟﺜﺎﻟﺚ ﺃﻧﻪ ﻗﺪ ﻳﻨﺼﺐ ﺇﻟﻴﻬﺎ ﻋﻨﺪ ﺍﳉﻮﻉ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺍﻟﻜﺒﺪ ﺩﻡ ﺃﲪﺮ ﻧﻘﻲ ﻓﻴﻐﺬﻭﻫﺎ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﳑﺎ ﻻ ﺃﺻﺪﻗﻪ ﻭﺫﻟﻚ ﻷﻥ ﺍﳉﻮﻉ ﺍﻟﺸﺪﻳﺪ ﻳﻠﺰﻣﻪ ﺷﺪﺓ ﺟﺬﺏ ﺍﻟﻜﺒﺪ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺎﺩﺓ ﻣﻦ ﺍﳌﻌﺪﺓ ﻭﺫﻟﻚ‬
‫ﻼ ﻟﺬﻟﻚ ﻋﻦ ﺍﻟﻜﺒﺪ ﻭﺧﺎﺻﺔ‬ ‫ﻳﺸﺘﺪ ﺣﻴﻨﺌﺬٍ ﺍﻻﻣﺘﺼﺎﺹ ﻣﻦ ﺍﳌﻌﺪﺓ ﻓﻜﻴﻒ ﻳﺪﻓﻊ ﺇﻟﻴﻬﺎ ﻣﺎ ﻫﻮ ﺑﻌﺪﻫﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻓﻀ ﹰ‬
‫ﻭﺍﻟﻜﺒﺪ ﻋﻨﺪ ﺍﳉﻮ ﻉ ﺍﻟﺸﺪﻳﺪ ﻳﻜﻮﻥ ﻻ ﳏﺎﻟﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺪﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻨﻪ ﻛﺎﻧﺖ ﺷﺪﻳﺪ ﺓ ﺍﻟﺘﻤﺴﻚ ﺑﻪ ﻓﻜﻴﻒ‬
‫ﻳﺪﻓﻌﻪ ﺇﱃ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﻟﻮ ﺍﻧﺪﻓﻊ ﻣﻦ ﺍﻟﻜﺒﺪ ﺩﻡ ﻣﻦ ﺟﻬﺔ ﻣﻘﻌﺮﻫﺎ ﻟﻜﺎﻥ ﻳﻘﻊ ﻋﻠﻰ ﺍﻷﻣﻌﺎﺀ ﻭﳜﺮﺝ ﺑﺎﻷﺳﻬﻞ ﻻ ﺃﻧﻪ ﻳﻨﺪﻓﻊ ﻣﻦ‬
‫ﺍﳌﻌﺪﺓ ﻭﻣﻦ ﺃﻳﻦ ﻳﻨﻔﺬ ﺇﱃ ﺑﺎﻃﻦ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﻻ ﻣﻨﻔﺬ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ﻣﻦ ﺃﻥ ﺃﳌﺎﺳﹰﺎ ﺭﻳﻘﹰﺎ ﻳﺘﺼﻞ ﺑﻌﻀﻬﺎ ﺑﺎﳌﻌﺪﺓ ﻧﺎﻓﺬﺓ ﺇﱃ‬
‫ﲡﻮﻳﻔﻬﺎ ﻭﻫﺬﺍ ﺷﻲﺀ ﻗﺪ ﺑﻴﻨﺎ ﻛﺬﺑﻪ ﻓﻴﻤﺎ ﺳﻠﻒ ﻭﻟﻮ ﻧﻔﺬ ﺇﱃ ﺑﺎﻃﻦ ﺍﳌﻌﺪﺓ ﺍﻟﺪﻡ‪ ،‬ﻟﻜﺎﻥ ﺫﻟﻚ ﺍﻟﺪﻡ ﺇﻣﺎ ﺃﻥ ﳜﺮﺝ ﺑﺎﻟﻘﻲﺀ ﻋﻠﻰ‬
‫ﺍﻟﻔﻮﺭ ﺃﻭ ﳚﻤﺪ ﰲ ﺍﳌﻌﺪﺓ ﺇﻥ ﺩﺍﻡ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺴﺘﺤﻴﻞ ﲰﹰﺎ ﺑﻞ ﻗﺪ ﻳﻨﺪﻓﻊ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺍﳌﻌﺪﺓ ﻣﻦ ﺍﻟﺴﻮﺩﺍﺀ ﻣﺎ ﻳﺸﺒﻪ ﻫﺬﺍ ﺍﻟﺪﻡ‬
‫ﻭﺫﻟﻚ ﻷﺟﻞ ﺷﺪﺓ ﺍﻣﺘﺼﺎﺹ ﻓﻢ ﺍﳌﻌﺪﺓ ﻟﻠﻌﺮﻕ ﺍﻵﰐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻄﺤﺎﻝ ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ ﻫﺬﺍ‪ :‬ﻗﺪ ﺷﺎﻫﺪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ‬
‫ﻓﻄﻨﻪ ﺩﻣﹰﺎ‪ .‬ﻭﺑﺎﻗﻲ ﺃﻟﻔﺎﻅ ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻜﺒﺪ‬

‫ﺇﻧﺎ ﻗﺒﻞ ﺍﻟﻜﻼﻡ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻜﺒﺪ ﻧﻘﺪﻡ ﻣﻘﺪﻣﺔ ﻧﺒﲔ ﻓﻴﻬﺎ ﻭﺟﻪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻜﺒﺪ ﻓﻨﻘﻮﻝ‪ .‬ﻗﺪ ﺑﻴﻨﺎ ﻣﺮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﺃﻥ ﺍﳊﺎﺟﺔ‬
‫ﺇﱃ ﺧﻠﻘﺔ ﺍﻟﻜﺒﺪ ﻫﻲ ﺃﻥ ﲢﻴﻞ ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﺟﻮﻫﺮﻫﺎ ﻓﻴﺼﲑ ﻟﺬﻟﻚ ﺩﻣﹰﺎ ﻭﺧﻠﻄﹰﺎ ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﺳﺘﻌﺪﺍﺩﻩ ﰲ ﺍﳌﻌﺪﺓ‬
‫ﻟﺬﻟﻚ‪ .‬ﻭﺫﻟﻚ ﻟﻄﺒﺦ ﺍﳌﻌﺪﺓ ﻟﻪ ﻭﺇﺣﺎﻟﺘﻬﺎ ﺇﻳﺎﻩ ﺇﱃ ﺣﺎﻟﺔ ﻳﺸﺎﺑﻪ ﺟﻮﻫﺮﻫﺎ ﻣﺸﺎﻬﺑﺔ ﻣﺎ‪ ،‬ﻓﺘﺼﲑ ﺑﺬﻟﻚ ﻣﻊ ﺃﻧﻪ ﺃﻗﺮﺏ ﻣﺸﺎﻬﺑﺔ‬
‫ﳉﻮﻫﺮ ﺍﳌﻌﺪﺓ ﳑﺎ ﻛﺎﻥ ﺃﻭ ﹰﻻ ﻷﻧﻪ ﻫﻮ ﺃﻳﻀﹰﺎ ﺃﻗﺮﺏ ﻣﺸﺎﻬﺑﺔ ﳉﻮﻫﺮ ﺍﻟﻜﺒﺪ ﻓﻠﺬﻟﻚ ﺗﻘﺮﺏ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﺟﻮﻫﺮ ﺍﻟﻜﺒﺪ‬
‫ﻭﺫﻟﻚ ﺇﺫﺍ ﻓﻌﻠﺖ ﻓﻴﻪ ﺑﺼﻮﺭﻬﺗﺎ ﺍﻟﻨﻮﻋﻴﺔ ﻓﺈﻥ ﺍﻷﺟﺴﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﲨﻴﻌﻬﺎ ﺗﺘﻔﺎﻋﻞ ﺇﺫﺍ ﺗﻼﻗﺖ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻔﻌﻞ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻼ ﻳﻘﺮﺏ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﺟﻮﻫﺮﻩ ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﺗﻼﻗﺖ ﺍﻟﻌﻨﺎﺻﺮ ﺗﻔﺎﻋﻠﺖ ﻭﻟﺰﻡ ﺫﻟﻚ ﺣﺼﻮﻝ‬ ‫ﻣﻨﻬﺎ ﰲ ﻣﺎﺩﺓ ﺍﻵﺧﺮ ﻓﻌ ﹰ‬
‫ﺍﳌﺰﺍﺝ ﻭﺑﻴﺎﻥ ﻫﺬﺍ ﺃﻥ ﻣﺎﺩﺓ ﺃﺟﺴﺎﻡ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﲨﻴﻌﻬﺎ ﻭﺍﺣﺪﺓ ﻭﺇﳕﺎ ﲣﺘﻠﻒ ﰲ ﺍﻷﺟﺴﺎﻡ ﺑﺎﺧﺘﻼﻑ ﺣﺎﳍﺎ ﻣﻦ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﻛﻞ‬
‫ﺻﻮﺭﺓ ﰲ ﺟﺴﻢ ﻓﺈﻥ ﻣﻦ ﺷﺄﻬﻧﺎ ﺃﻥ ﲡﻌﻞ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻫﻲ ﻗﺎﺋﻤﺔ ﻬﺑﺎ ﻋﻠﻰ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﱵ ﻬﺑﺎ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﺷﺪﻳﺪﺓ‬
‫ﺍﳌﻼﺀﻣﺔ ﻟﺘﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺣﱴ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺣﻴﻨﺌﺬٍ ﺃﺛﺒﺖ ﰲ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﻣﺜﺎﻝ ﺫﻟﻚ ﺍﳌﺎﺀ ﻓﺈﻥ ﺻﻮﺭﺗﻪ ﻣﻦ ﺷﺄﻬﻧﺎ ﺃﻥ‬
‫ﳚﻌﻞ ﻣﺎﺩﺗﻪ ﺑﺎﺭﺩﺓ ﺭﻃﺒﺔ ﻭﺗﻠﻚ ﺍﳌﺎﺩﺓ ﺑﺬﻟﻚ ﺷﺪﻳﺪﺓ ﺍﳌﻨﺎﺳﺒﺔ ﻟﺼﻮﺭﺗﻪ ﺣﱴ ﺇﻥ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﻣﺎ ﺩﺍﻣﺖ ﻛﺬﻟﻚ ﺍﺳﺘﺤﺎﻟﺖ ﺃﻥ‬
‫ﻼ ﺇﺫﺍ ﺳﺨﻨﺘﻪ ﻓﺈﻥ ﺗﻠﻚ ﺍﻟﺴﺨﻮﻧﺔ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﺗﻔﺎﺭﻗﻬﺎ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﻭﺇﺫﺍ ﺣﺪﺙ ﳍﺎ ﻗﺎﺳﺮ ﳜﺮﺝ ﻟﻪ ﻋﻦ ﻃﺒﻴﻌﺘﻪ ﻛﺎﻟﻨﺎﺭ ﻣﺜ ﹰ‬
‫ﺷﺪﻳﺪﺓ ﺟﺪﹰﺍ ﺃﻋﺪﺕ ﻣﺎﺩﺗﻪ ﻟﻘﺒﻮﻝ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﳍﻮﺍﺋﻴﺔ ﻭﺍﺳﺘﺤﺎﻝ ﺫﻟﻚ ﺍﳌﺎﺀ ﻫﻮﺍﺀ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺴﺨﻮﻧﺔ ﺃﺿﻌﻒ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﳌﺎﺀ ﻟﻮ ﻳﻔﺎﺭﻕ ﺻﻮﺭﺗﻪ ﳌﺎﺩﺗﻪ ﻭﻟﻜﻨﻬﺎ ﺗﻜﻮﻥ ﰲ ﻃﺮﻳﻖ ﺃﻥ ﻳﻔﺎﺭﻕ ﻭﺫﻟﻚ ﺇﺫﺍ ﺗﺰﻳﺪﺕ ﺍﳌﺎﺀ ﺳﺨﻮﻧﺔ ﰒ ﺇﺫﺍ ﺑﻄﻞ‬
‫ﺗﺄﺛﲑ ﺫﻟﻚ ﺍﻟﻘﺎﺳﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺎﺀ ﱂ ﻳﻔﺎﺭﻕ ﺻﻮﺭﺗﻪ ﳌﺎﺩﺗﻪ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺣﻴﻨﺌﺬٍ ﳎﺘﻬﺪﺓ ﰲ ﺇﺑﻄﺎﻝ ﺗﻠﻚ ﺍﻟﺴﺨﻮﻧﺔ‬
‫ﻟﺘﺰﻭﻝ ﻋﻦ ﻣﺎﺩﺗﻪ ﺍﻟﺘﺄﻫﺐ ﻷﻥ ﻳﻔﺎﺭﻕ ﺻﻮﺭﺗﻪ ﻭﻣﻊ ﺫﻟﻚ ﻓﻼ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﺗﻠﻚ ﺍﻟﺴﺨﻮﻧﺔ ﻓﻘﻂ ﺑﻞ ﲢﻴﻠﻪ ﻣﻊ ﺫﻟﻚ‬
‫ﺇﱃ ﺍﻟﻜﻴﻔﻴﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻟﺼﻮﺭﺗﻪ ﺣﱴ ﻳﺼﲑ ﺑﺎﺭﺩﹰﺍ ﺭﻃﺒﹰﺎ ﻭﻣﺎﺩﺓ ﲨﻴﻊ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﺍﺣﺪﺓ ﻓﺈﻥ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﰲ ﺍﻟﻨﺎﺭ ﻫﻲ ﺑﻌﻴﻨﻬﺎ‬
‫ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﰲ ﺍﳌﺎﺀ ﻟﻜﻦ ﺗﻠﻚ ﺗﺼﻮﺭﺕ ﺑﺼﻮﺭﺓ ﺍﻟﻨﺎﺭ ﻭﻫﺬﻩ ﺗﺼﻮﺭﺕ ﺑﺼﻮﺭﺓ ﺍﳌﺎﺀ ﻓﻠﺬﻟﻚ ﺻﻮﺭﺓ ﺍﻟﻨﺎﺭ ﲢﻴﻞ ﺍﳌﺎﺩﺓ‬
‫ﺍﳌﺼﻮﺭﺓ ﺑﺼﻮﺭﺓ ﺍﳌﺎﺀ ﺇﱃ ﻃﺒﻴﻌﺘﻬﺎ ﻓﺘﺼﲑ ﻣﻨﺎﺳﺒﺔ ﻟﺼﻮﺭﺓ ﺍﻟﻨﺎﺭ ﻓﺘﺼﲑ ﻧﺎﺭﹰﺍ ﻭﻣﺎﺩﺓ ﺍﳌﺎﺀ ﲢﻴﻞ ﻣﺎﺩﺓ ﺍﻟﻨﺎﺭ ﺇﱃ ﻃﺒﻴﻌﺘﻬﺎ ﻓﺘﺼﲑ‬
 ‫ﻣﻨﺎﺳﺒﺔ ﻟﺼﻮﺭﺓ ﺍﳌﺎﺀ ﻓﻴﺼﲑ ﻣﺎﺀ ﻭﻛﺬﻟﻚ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺼﻮﺭ ﲨﻴﻌﻬﺎ ﻛﻞ ﻣﻨﻬﺎ ﻳﻔﻌﻞ ﰲ ﻏﲑﻩ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺑﻌﺾ ﺍﻷﺟﺴﺎﻡ ﰲ ﺫﻟﻚ ﺃﻗﻮﻯ ﻣﻦ ﺑﻌﺾ ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﻗﻮﻯ ﺍﻟﻜﻴﻔﻴﺎﺕ ﻓﻬﻮ ﺃﻗﻮﻯ ﻋﻠﻰ ﺇﺣﺎﻟﺔ ﻏﲑﻩ ﺇﱃ ﻃﺒﻴﻌﺘﻪ‬
‫ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺇﱃ ﻛﻴﻔﻴﺎﻬﺗﺎ ﺿﻌﻴﻔﺔ ﻓﻠﺬﻟﻚ ﻓﺈﻥ ﺇﺣﺎﻟﺔ ﺍﻟﻨﺎﺭ ﻟﻠﻤﺎﺀ ﺣﺎﺭﹰﺍ ﺃﻛﺜﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﺇﺣﺎﻟﺔ ﺍﳍﻮﺍﺀ ﺇﱃ ﺍﳊﺮﺍﺭﺓ ﻭﻛﺬﻟﻚ‬
‫ﺇﺣﺎﻟﺔ ﺍﻟﻨﻄﺮﻭﻥ ﻟﻐﲑﻩ ﻧﻄﺮﻭﻧﹰﺎ ﺃﺷﺪ ﻭﺃﺳﺮﻉ ﻣﻦ ﺇﺣﺎﻟﺔ ﺍﳌﺎﺀ ﻭﻏﲑﻩ ﻣﺎﺩﺓ ﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﺘﺤﻴﻞ ﺑﺼﻮﺭﺓ ﻳﻌﺴﺮ ﻗﺒﻮﳍﺎ‬
‫ﻟﺼﻮﺭﺓ ﺍﶈﻴﻞ ﻟﻮ ﻛﺎﻧﺖ ﺍﻻﺳﺘﺤﺎﻟﺔ ﺇﱃ ﺻﻮﺭﺓ ﺍﶈﻴﻞ ﻋﺴﺮﺓ ﺟﺪﹰﺍ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﺳﺘﺤﺎﻟﺔ ﺍﳌﺎﺀ ﻧﺎﺭﹰﺍ ﺃﻋﺴﺮ ﻣﻦ ﺍﺳﺘﺤﺎﻟﺔ‬
‫ﺍﻷﺭﺽ ﻧﺎﺭﹰﺍ ﻣﻊ ﺃﻥ ﺍﻷﺭﺽ ﺃﺷﺪ ﻛﺜﺎﻓﺔ ﻣﻦ ﺍﳌﺎﺀ ﻭﺃﺑﻌﺪ ﰲ ﺫﻟﻚ ﻋﻦ ﻃﺒﻴﻌﺔ ﺍﻟﻨﺎﺭ ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﺎﺀ ﻷﺟﻞ ﻗﻮﺓ ﺑﺮﺩﻩ‪،‬‬
‫ﻭﺭﻃﻮﺑﺔ ﻣﺎﺩﺗﻪ ﺗﻌﺴﺮ ﺍﺳﺘﺤﺎﻟﺔ ﻣﺎﺩﺗﻪ ﻧﺎﺭﹰﺍ ﻭﻻ ﻛﺬﻟﻚ ﺍﻷﺭﺽ ﻓﺈﻥ ﺑﺮﺩﻫﺎ ﺃﺿﻌﻒ ﻭﻣﺎﺩﻬﺗﺎ ﻳﺎﺑﺴﺔ ﻭﻛﺬﻟﻚ ﺍﺳﺘﺤﺎﻟﺔ‬
‫ﺍﻷﺟﺴﺎﻡ ﺭﺻﺎﺻﹰﺎ ﺃﺳﺮﻉ ﻛﺜﲑﹰﺍ ﻭﺃﺳﻬﻞ ﻣﻦ ﺍﺳﺘﺤﺎﻟﺘﻬﺎ ﺫﻫﺒﹰﺎ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺬﻫﺐ ﺇﳕﺎ ﻳﺘﺤﻘﻖ ﲟﺰﺍﺝ ﺷﺪﻳﺪ ﻭﺫﻟﻚ ﳑﺎ‬
‫ﻳﻌﺴﺮ ﺗﻜﻴﻒ ﺍﻷﺟﺴﺎﻡ ﲟﺰﺍﺟﻪ ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﺮﺻﺎﺹ‪ .‬ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﻃﺎﻝ ﻣﻘﺎﻡ ﺍﻟﺮﺻﺎﺹ ﰲ ﻣﻮﺿﻊ ﻧﺪﻱ ﻛﱪ ﺟﺮﻣﻪ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻳﺰﺩﺍﺩ ﲞﻼﻑ ﺍﻟﺬﻫﺐ ﻭﻗﺪ ﳛﻴﻞ ﺟﺴﻢ ﺟﺴﻤﹰﺎ ﺁﺧﺮ ﺇﱃ ﺟﺴﻢ ﺑﺼﻮﺭﺓ ﺛﺎﻟﺜﺔ ﻟﻴﺴﺖ ﻟﻮ ﺃﺣﺪ ﻣﻨﻬﻤﺎ ﻓﺈﻥ ﺍﻟﻨﺎﺭ ﺇﺫﺍ‬
‫ﺳﺨﻨﺖ ﺍﳌﺎﺀ ﺳﺨﻮ ﻧﺔ ﺷﺪﻳﺪﺓ ﺻﺎﺭ ﻟﺬﻟﻚ ﻫﻮﺍﺀ ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ ﺇﻥ ﺍﻷﻛﺴﲑ ﳛﻴﻞ ﺍﻟﺮﺻﺎﺹ ﻓﻀﺔ ﺃﻭ ﺍﻟﻨﺤﺎﺱ ﺫﻫﺒﹰﺎ ﻣﻊ ﺃﻧﻪ‬
‫ﻟﻴﺲ ﺑﺼﻮﺭﺓ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﶈﻴﻞ ﻻ ﳛﻴﻞ ﺍﳌﺎﺩﺓ ﻓﻴﻜﻮﻥ ﺑﺼﻮﺭﺓ ﺫﻟﻚ ﺍﻟﺜﺎﻟﺚ ﺑﻞ ﻷﻧﻪ ﳛﻴﻠﻬﺎ ﻟﻠﺘﺼﻮﺭ‬
‫ﺑﺼﻮﺭﺗﻪ ﻭﻟﻜﻨﻬﺎ ﰲ ﻃﺮﻳﻖ ﺗﻠﻚ ﺍﻻﺳﺘﺤﺎﻟﺔ ﻳﺴﺘﻌﺪ ﻟﺼﻮﺭﺓ ﺫﻟﻚ ﺍﻟﺜﺎﻟﺚ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻟﻜﺮﻣﻪ ﻻ ﳝﻨﻊ ﻣﺴﺘﻌﺪﹰﺍ ﻣﺎ ﺍﺳﺘﻌﺪ ﻟﻪ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﺍﳌﺎﺀ ﺇﺫﺍ ﺗﺴﺨﻦ ﺑﻔﻌﻞ ﺍﻟﻨﺎﺭ ﻓﺎﻟﻨﺎﺭ ﺗﺴﺨﻨﻪ ﻟﻴﺼﲑ ﻧﺎﺭﹰﺍ ﻟﻜﻨﻪ ﻗﺒﻞ ﺃﻥ ﻳﻨﺪﻓﻊ ﺇﱃ ﺍﳊﺪ ﺍﻟﺬﻱ ﺑﻪ ﻳﺼﲑ ﻧﺎﺭﹰﺍ ﻳﺴﺘﻌﺪ‬
‫ﻟﺼﻮﺭﺓ ﺍﳍﻮﺍﺀ ﻓﻴﻌﻄﻴﻪ ﺍﳋﺎﻟﻖ ﺗﻌﺎﱃ ﺻﻮﺭﺓ ﺍﳍﻮﺍﺀ ﻷﺟﻞ ﺍﺳﺘﻌﺪﺍﺩﻩ ﳍﺎ‪.‬‬

‫ﻼ ﻷﻥ ﻳﻜﻮﻥ ﺑﺼﻮﺭﺗﻪ ﻭﻗﺒﻞ ﺑﻠﻮﻏﻪ ﺇﱃ ﺫﻟﻚ ﺍﳊﺪ ﻳﺴﺘﻌﺪ ﻟﺼﻮﺭﺓ ﺍﻟﻔﻀﺔ ﻓﻴﻔﺎﺽ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻷﻛﺴﲑ ﳛﻴﻞ ﺍﻟﺮﺻﺎﺹ ﻣﺜ ﹰ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﳌﻌﺪﺓ ﲢﻴﻞ ﺍﻟﻐﺬﺍﺀ ﺍﳌﺴﺘﺤﻴﻞ ﺇﱃ ﺻﻮﺭﻬﺗﺎ ﻭﻗﺒﻞ ﺫﻟﻚ ﻳﺴﺘﻌﺪ ﺑﻌﺾ ﺍﻻﺳﺘﺤﺎﻟﺔ ﺇﱃ ﺻﻮﺭﺓ ﺟﺴﻢ ﺁﺧﺮ‬
‫ﻭﺃﺟﺴﺎﻡ ﺃﺧﺮ ﻓﺈﻥ ﺍﳌﺎﺀ ﺇﺫﺍ ﺍﺳﺘﺤﺎﻝ ﻫﻮﺍﺀ ﺍﺳﺘﻌﺪ ﻗﺮﻳﺒﹰﺎ ﺑﺬﻟﻚ ﻣﻦ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻻﺳﺘﺤﺎﻟﺔ ﻣﺎ ﻭﻛﺬﻟﻚ ﺍﳊﺎﻝ ﰲ ﺍﻟﻜﺒﺪ ﻓﺈﻥ‬
‫ﺍﻟﻐﺬﺍﺀ ﺇﺫﺍ ﺍﺳﺘﺤﺎﻝ ﺇﱃ ﺻﻮﺭﻬﺗﺎ ﻗﺮﻳﺒﹰﺎ ﺑﺬﻟﻚ ﻣﻦ ﺍﻻﺳﺘﺤﺎﻟﺔ ﺇﱃ ﺟﻮﺍﻫﺮ ﺍﻷﻋﻀﺎﺀ ﻛﻠﻬﺎ ﻓﻬﺬﻩ ﻓﺎﺋﺪﺓ ﺍﻟﻜﺒﺪ ﻓﺈﻬﻧﺎ ﺇﺫﺍ‬
‫ﺃﺣﺎﻟﺖ ﺍﻟﻐﺬﺍﺀ ﺩﻣﹰﺎ ﺍﺳﺘﻌﺪ ﺑﺬﻟﻚ ﺍﻻﺳﺘﺤﺎﻟﺔ ﺇﱃ ﺟﻮﻫﺮ ﻛﻞ ﻋﻀﻮ ﻓﻜﺎﻥ ﺟﻮﻫﺮ ﺍﻟﻜﺒﺪ ﻛﺎﳌﺘﻮﺳﻂ ﺑﲔ ﺟﻮﺍﻫﺮ ﺍﻷﻏﺬﻳﺔ‬
‫ﻭﺟﻮﺍﻫﺮ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮ‪ .‬ﻭﳓﻦ ﻗﺪ ﺗﺴﺎﻫﻠﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻓﺄﻃﻠﻘﻨﺎ ﻟﻔﻆ ﺍﻻﺳﺘﺤﺎﻟﺔ ﻋﻠﻰ ﺍﻟﺘﻐﲑ ﰲ ﺍﳉﻮﻫﺮ‪ .‬ﻭﺫﻟﻚ‬
‫ﻷﺟﻞ ﺗﺴﻬﻴﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻛﻼﻣﻨﺎ ﰲ ﺗﺸﺮﻳﺢ ﺍﻟﻜﺒﺪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲝﺜﲔ‪:‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ‬

‫ﻫﻴﺌﺔ ﺍﻟﻜﺒﺪ ﻭﻣﻮﺿﻌﻬﺎ ﻭﺃﻓﻌﺎﳍﺎ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺇﻥ ﺍﻟﻜﺒﺪ ﻫﻮ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻛﺜﺮ ﺍﻟﻘﻮﻯ ﺍﻷﺧﺮﻯ ﰲ ﻟﻴﻔﻴﺘﻪ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﻮﻟﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺎﺳﺎﺭﻳﻘﹰﺎ ﻗﺪ ﳛﻴﻞ ﺍﻟﻜﻴﻠﻮﺱ ﺇﱃ ﺍﻟﺪﻡ ﺇﺣﺎﻟﺔ ﻣﺎ ﺇﻥ ﻋﲏ ﺑﺎﻟﺪﻡ ﺍﳋﻠﻂ ﺍﻟﺬﻱ ﻟﻮ ﻧﻪ ﺃﲪﺮ ﻓﺈﺣﺎﻟﺔ‬
‫ﺍﳌﺎﺳﺎﺭﻳﻘﺎ ﺍﻟﻜﻴﻠﻮﺱ ﺇﻟﻴﻪ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺘﻘﺮﻳﺒﻪ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﻟﺪﻡ ﺃﻋﲏ ﺃﻥ ﺍﳌﺎﺳﺎﺭﻳﻘﺎ ﻳﻘﺮﺏ ﺍﻟﻜﻴﻠﻮﺱ ﺇﱃ ﺃﻥ ﻳﺼﲑ ﰲ ﺍﻟﻜﺒﺪ‬
‫ﺩﻣﹰﺎ ﻭﺫﻟﻚ ﺑﺄﻥ ﳛﻴﻠﻪ ﺑﻌﺾ ﺍﻹﺣﺎﻟﺔ ﺍﻟﱵ ﻬﺑﺎ ﻳﺴﺘﻌﺪ ﻟﻘﺒﻮﻝ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺪﻣﻮﻳﺔ ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﻢ ﻭﺍﳌﺮﻱﺀ ﳛﻴﻼﻥ ﺍﻟﻐﺬﺍﺀ‬
‫ﺇﱃ ﺃﻥ ﺗﺴﻬﻞ ﺻﲑﻭﺭﺗﻪ ﰲ ﺍﳌﻌﺔ ﻛﻴﻠﻮﺳﹰﺎ‪ .‬ﻭﺃﻣﺎ ﺇﻥ ﻋﲏ ﺑﺎﻟﺪﻡ ﻣﺎ ﻳﺼﻠﺢ ﻟﺘﻐﺬﻳﺔ ﻋﻀﻮ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻮ ﻧﻪ ﺃﲪﺮ ﻓﻼ ﻳﺒﻌﺪ ﺃﻥ‬
‫ﺗﻘﻮﻯ ﺍﳌﺎﺳﺎﺭﻳﻘﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭﺫﻟﻚ ﺑﺄﻥ ﲢﻴﻞ ﺍﻟﻜﻴﻠﻮﺱ ﺇﱃ ﺃﻥ ﻳﺼﲑ ﺻﺎﳊﹰﺎ ﻟﺘﻐﺬﻳﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻨﻔﺬ ﺇﱃ ﺍﻟﻜﺒﺪ ﺍﻟﺒﺘﺔ ﻭﺫﻟﻚ‬
‫ﻓﺈﻥ ﺍﻟﺴﻄﺢ ﺍﻟﺒﺎﻃﻦ ﻣﻦ ﺍﳌﻌﺪﺓ ﳛﻴﻞ ﺍﻟﻜﻴﻠﻮﺱ ﺇﱃ ﺣﺎﻟﺔ ﺗﺼﻠﺢ ﻬﺑﺎ ﺗﻐﺬﻳﺘﻪ ﻭﻟﻜﻨﻪ ﻻ ﻳﺼﲑ ﺑﺬﻟﻚ ﺃﲪﺮ ﺍﻟﻠﻮﻥ ﻷﻧﻪ ﺇﳕﺎ‬
 ‫ﻳﺼﲑ ﺑﺬﻟﻚ ﺃﲪﺮ ﺍﻟﻠﻮﻥ ﻷﻧﻪ ﺇﳕﺎ ﻳﺼﲑ ﻛﺬﻟﻚ ﺑﺎﺳﺘﺤﺎﻟﺘﻪ ﺇﱃ ﻣﺸﺎﻬﺑﺘﻪ ﺟﻮﻫﺮ ﺑﺎﻃﻦ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﻮﻫﺮ ﻟﻴﺲ ﺑﺄﲪﺮ‬
‫ﺍﻟﻠﻮﻥ ﻓﻤﺎ ﻳﺴﺘﺤﻴﻞ ﺇﱃ ﻣﺸﺎﻬﺑﺘﻪ ﳏﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻟﻮ ﻧﻪ ﺃﲪﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻛﺄﻧﻪ ﺩﻡ ﺟﺎﻣﺪ ﻳﺮﻳﺪ ﺑﺎﳉﻤﻮﺩ ﻫﺎﻫﻨﺎ ﻣﺴﻤﻰ ﺍﻻﻧﻌﻘﺎﺩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺠﻮﺯ ﻭﺫﻟﻚ ﻷﻥ ﺍﳉﻤﻮﺩ ﺇﳕﺎ ﻳﻘﺎﻝ ﺣﻘﻴﻘﺔ‬
‫ﻻﻧﻌﻘﺎﺩ ﺍﻟﺸﻲﺀ ﺑﺎﻟﱪﺩ‪ .‬ﻭﺃﻣﺎﻣﻨﺎ ﻳﻨﻌﻘﺪ ﺑﺎﳊﺮﺍﺭﺓ ﻛﺎﻧﻌﻘﺎﺩ ﺟﺮﻡ ﺍﻟﻜﺒﺪ ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﻗﻴﻞ ﻟﻪ ﲨﻮﺩ ﻛﺎﻥ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺠﻮﺯ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﻮ ﳝﺘﺺ ﻣﻦ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﺑﺘﻮﺳﻂ ﺷﻌﺐ ﺍﻟﺒﺎﺏ ﺍﳌﺴﻤﺎﺓ ﻣﺎﺳﺎﺭﻳﻘﺎ ﻣﻦ ﺗﻘﻌﲑﻩ ﻭﺑﻄﺒﺨﻪ ﻫﻨﺎﻙ ﺩﻣﹰﺎ ﻭﺗﻮﺟﻬﻪ ﺇﱃ‬
‫ﺍﻟﺒﺪﻥ ﺑﺘﻮﺳﻂ ﺍﻟﻌﺮﻕ ﺍﻷﺟﻮﻑ ﺍﻟﻨﺎﺑﺖ ﻣﻦ ﺣﺪﺑﺘﻪ ﻗﺪ ﻋﻠﻤﺖ ﳑﺎ ﺳﻠﻒ ﻣﻦ ﻛﻼﻣﻨﺎ ﺃﻥ ﺍﻟﻜﺒﺪ ﻳﺄﺧﺬ ﻣﺎﺩﺓ ﺍﻟﻐﺬﺍﺀ ﺑﻌﻀﻬﺎ‬
‫ﺑﺎﻧﺘﺸﺎﺭ ﻓﻴﻬﺎ ﳌﺎ ﻳﺮﺷﺢ ﻣﻦ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﻣﻦ ﺫﻟﻚ ﻭﺑﻌﻀﻬﺎ ﲟﺎ ﻳﺴﺘﺴﻘﻴﻪ ﺃﺟﺰﺍﺀ ﺍﻟﺒﺎﺏ ﺍﻟﱵ ﻧﺴﻤﻴﻬﺎ ﳓﻦ‪ :‬ﺃﺻﻮ ﹰﻻ‬
‫ﻭﻳﺴﻤﻮﻬﻧﺎ ﻫﻢ‪ :‬ﻓﺮﻭﻋﹰﺎ ﻭﺷﻌﺒﹰﺎ‪.‬‬
‫ﻭﻋﻠﻤﺖ ﺃﻥ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺗﻨﻔﺬ ﺃﻭ ﹰﻻ ﺇﱃ ﺍﳉﺰﺀ ﺍﳌﻘﻌﺮ ﻣﻦ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﻨﺒﺖ ﻓﻴﻪ ﺃﻛﺜﺮ ﻓﺮﻭﻉ ﺍﻟﺒﺎﺏ ﺍﻟﱵ ﻳﺴﻤﻮﻬﻧﺎ ﻫﻢ‬
‫ﺃﺻﻮ ﹰﻻ‪ .‬ﻭﰲ ﺫﻟﻚ ﺍﳉﺰﺀ ﺍﳌﻘﻌﺮ ﻳﺴﺘﺤﻴﻞ ﺃﻭ ﹰﻻ ﺇﱃ ﺍﻷﺧﻼﻁ ﺍﻷﺭﺑﻌﺔ ﰒ ﲡﺬﻬﺑﺎ ﺃﺻﻮﻝ ﺍﻟﻌﺮﻕ ﺍﳌﺴﻤﻰ ﺑﺎﻷﺟﻮﻑ ﻣﻦ‬
‫ﻓﻮﻫﺎﻬﺗﺎ ﺍﳌﻼﻗﻴﺔ ﻟﻔﻮﻫﺎﺕ ﻓﺮﻭﻉ ﺍﻟﺒﺎﺏ ﻭﺇﳕﺎ ﻳﻨﺠﺬﺏ ﺣﻴﻨﺌﺬٍ ﰲ ﺗﻠﻚ ﺍﻷﺻﻮﻝ ﺍﻟﺪﻡ ﻭﺍﻟﺒﻠﻐﻢ ﻭﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﻜﻴﻠﻮﺱ ﻭﺫﻟﻚ‬
‫ﻷﻥ ﻫﺬﻩ ﲨﻴﻌﻬﺎ ﺗﺼﻠﺢ ﻟﺘﻐﺬﻳﺔ ﳏﺪﺏ ﺍﻟﻜﺒﺪ ﻭﺇﳕﺎ ﻫﻮ ﳚﺬﺏ ﻷﺟﻞ ﻫﺬﻩ ﺍﻟﺘﻐﺬﻳﺔ ﻓﻠﺬﻟﻚ ﺗﺘﺨﻠﻒ ﺍﻟﺴﻮﺩﺍﺀ ﻭﺍﻟﺼﻔﺮﺍﺀ ﰲ‬
‫ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ ﻭﳛﺘﺎﺝ ﺇﱃ ﺩﻓﻌﻬﺎ ﻟﻴﺨﻠﻮ ﺍﳌﻜﺎﻥ ﳉﺬﺏ ﻏﺬﺍﺀ ﺁﺧﺮ ﻭﺍﻧﺪﻓﺎﻋﻬﺎ ﺣﻴﻨﺌﺬٍ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﱃ ﺟﻬﺔ ﺍﶈﺪﺏ‬
‫ﻓﺈﻧﻪ ﻻ ﻳﻘﺒﻠﻬﺎ ﻷﻬﻧﻤﺎ ﻻ ﻳﺼﻠﺤﺎﻥ ﻟﻠﺘﻐﺬﻳﺔ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻳﻨﺪﻓﻊ ﻣﻦ ﺍﳌﻘﻌﺮ ﺇﱃ ﺍﳉﻬﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﻭﺗﻨﺪﻓﻊ‬
‫ﺍﻟﺼﻔﺮﺍﺀ ﰲ ﻓﺮﻉ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﺒﺎﺏ ﺇﱃ ﺍﳌﺮﺍﺭﺓ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻔﺬ ﰲ ﺍﻟﺒﺎﺏ ﻭﺃﻣﺎ ﺍﻟﺴﻮﺩﺍﺀ ﻓﻴﻨﺪﻓﻊ ﰲ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻳﻨﻔﺬ ﻭﻳﻨﺪﻓﻊ‬
‫ﰲ ﺍﻟﻄﺤﺎﻝ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﰲ ﻛﻼﻣﻨﺎ ﰲ ﺗﺸﺮﻳﺢ ﺍﻷﻭﺭﺩﺓ ﻭﺑﺬﻟﻚ ﺗﺘﻤﻴﺰ ﺍﻟﺼﻔﺮﺍﺀ ﻭﺍﻟﺴﻮﺩﺍﺀ ﺍﳌﻨﺪﻓﻌﺘﺎﻥ ﺇﱃ ﳎﺎﺭﻳﻬﻤﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺗﻮﺟﻪ ﺍﳌﺎﺋﻴﺔ ﺇﱃ ﺍﻟﻜﻠﻴﺘﲔ ﻣﻦ ﻃﺮﻳﻖ ﺍﳊﺪﺑﺔ‪.‬‬
‫ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻜﻢ ﻗﻠﺘﻢ ﺇﻥ ﺍﻧﺪﻓﺎﻉ ﺍﻟﺼﻔﺮﺍﺀ ﻭﺍﻟﺴﻮﺩﺍﺀ ﻣﻦ ﺍﳌﻘﻌﺮ ﺇﳕﺎ ﻛﺎﻥ ﻷﻥ ﺍﶈﺪﺏ ﻻ ﳚﺬﻬﺑﻤﺎ ﻷﻬﻧﻤﺎ ﻻ ﻳﺼﻠﺤﺎﻥ‬
‫ﻟﺘﻐﺬﻳﺔ ﻋﻀﻮ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻓﻬﻲ ﺃﻭﱃ ﺑﺄﻥ ﻻ ﳚﺬﻬﺑﺎ ﺍﶈﺪﺏ‪ .‬ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻧﺪﻓﺎﻋﻬﺎ ﻣﻦ ﺍﳌﻘﻌﺮ؟‬

‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﻫﺬﺍ ﻻ ﻳﺼﺢ ﻓﺈﻥ ﻧﻔﻮﺫ ﺍﳌﺎﺋﻴﺔ ﰲ ﺍﳌﻘﻌﺮ ﻻ ﻷﺟﻞ ﺍﻟﺘﻐﺬﻱ ﺑﻞ ﻟﲑﻗﻖ ﺍﻟﻐﺬﺍﺀ ﻓﺘﻤﻜﻦ ﻧﻔﻮﺫﻩ ﰲ ﳎﺎﺭﻱ ﺍﻟﻜﺒﺪ‪،‬‬
‫ﻭﻫﺬﺍ ﳑﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﺍﶈﺪﺏ ﺃﻳﻀﹰﺎ ﻓﻠﺬﻟﻚ ﻳﻨﺠﺬﺏ ﺇﻟﻴﻪ ﺍﳌﺎﺀ ﻓﺈﺫﺍ ﺍﻧﻔﺼﻞ ﺍﻟﺪﻡ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺧﻼﻁ ﻣﻦ ﺍﻟﻜﺒﺪ ﺇﱃ‬
‫ﺍﻟﻌﺮﻕ ﺍﻷﺟﻮﻑ ﺟﺬﺑﺖ ﺍﻷﻋﻀﺎﺀ ﺗﻠﻚ ﺍﻷﺧﻼﻁ ﻟﺘﻐﺘﺬﻱ ﻬﺑﺎ ﻭﱂ ﳚﺬﺏ ﻣﻦ ﺍﳌﺎﺋﻴﺔ ﺇﻻ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﺍﻟﺘﻐﺬﻳﺔ ﻓﻴﺒﻘﻰ ﻣﺎ‬
‫ﻛﺎﻧﺖ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻷﺟﻞ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﰲ ﳎﺎﺭﻱ ﺍﻟﻜﺒﺪ ﻣﺴﺘﻐﻨﻴﺎﹰ ﻋﻨﻪ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺇﱃ ﺩﻓﻌﻪ ﻭﻳﻨﺪﻓﻊ ﺣﻴﻨﺌﺬٍ ﺇﱃ ﺍﻟﻜﻠﻴﺘﲔ‬
‫ﻷﻬﻧﻤﺎ ﳐﻠﻮﻗﺘﺎﻥ ﻟﺬﻟﻚ ﰒ ﻣﻨﻬﻤﺎ ﺇﱃ ﺍﳌﺜﺎﻧﺔ ﰒ ﺇﱃ ﺳﺒﻴﻞ ﺍﻟﺒﻮﻝ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻳﻌﺪ ﳍﺎ ﺑﺎﻟﻨﺒﺾ‪ .‬ﻫﺬﺍ ﻻ ﻳﺼﺢ‪ ،‬ﻓﺈﻥ ﻧﻔﻮﺫ ﺍﻟﺸﺮﺍﻳﲔ ﰲ ﺍﻷﻋﻀﺎﺀ ﺇﳕﺎ ﻫﻮ ﻹﻓﺎﺩﻬﺗﺎ ﺍﳊﻴﺎﺓ ﻭﺍﳊﺮﺍﺭﺓ ﺍﻟﻐﺮﻳﺰﻳﺔ ﻻ‬
‫ﻟﺘﻌﺪﻳﻠﻬﺎ ﻓﺈﻥ ﺗﻌﺪﻳﻞ ﺍﻟﻨﺒﺾ ﺇﳕﺎ ﻫﻮ ﺑﻨﻔﻮﺫ ﺍﳍﻮﺍﺀ ﺍﻟﺒﺎﺭﺩ ﺇﱃ ﲡﺎﻭﻳﻒ ﺍﻟﺸﺮﺍﻳﲔ‪ ،‬ﻭﺫﻟﻚ ﻓﺈﻥ ﺃﻓﺎﺩ ﺗﱪﻳﺪﹰﺍ ﻓﺈﻥ ﺗﱪﻳﺪﻩ ﺇﳕﺎ ﻫﻮ‬
‫ﳌﺎ ﻫﻮ ﰲ ﺩﺍﺧﻞ ﺍﻟﺸﺮﺍﻳﲔ ﻻ ﻟﻠﻌﻀﻮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺷﺮﻳﺎﻥ ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﺑﺘﱪﻳﺪ ﻫﺬﺍ ﺍﳍﻮﺍﺀ ﺍﺠﻤﻟﺬﻭﺏ ﺇﱃ ﺩﺍﺧﻞ‬
‫ﺍﻟﺸﺮﻳﺎﻥ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﻟﻜﺒﺪ ﻳﺮﺑﻄﻬﺎ ﺑﺎﻟﻐﺸﺎﺀ ﺍﺠﻤﻟﻠﻞ ﻟﻠﻤﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﻳﺮﻳﺪ ﻬﺑﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺸﺤﻤﻲ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺜﺮﺏ‬
‫ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺜﺮﺏ ﻳﻐﺸﻲ ﺍﻷﻣﻌﺎﺀ ﻭﺍﳌﻌﺪﺓ ﻭﳓﻮﻫﺎ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﻔﻀﻮﻝ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺇﺫﺍ ﺍﺧﺘﻞ ﰲ ﺍﻟﺘﻤﻴﺰ ﺍﺧﺘﻞ ﺃﻳﻀﹰﺎ ﺗﻮﻟﺪ ﺍﻟﺪﻡ ﺍﳉﻴﺪ ﻭﺍﺧﺘﻼﻝ ﺍﻟﺘﻤﻴﻴﺰ ﻗﺪ ﻻ ﻳﻠﺰﻣﻪ ﺍﺧﺘﻼﻝ ﰲ ﺗﻮﻟﺪ ﺍﻟﺪﻡ ﺑﻞ ﰲ ﺍﻟﺪﻡ‬
‫ﺍﻟﻮﺍﺻﻞ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﻭﺇﻥ ﻛﺎﻥ ﺗﻮﻟﺪﻩ ﻋﻠﻰ ﺃﻓﻀﻞ ﺍﻟﻮﺟﻮﻩ ﻭﺫﻟﻚ ﻷﻥ ﺍﺧﺘﻼﻝ ﺍﻟﺘﻤﻴﻴﺰ ﺇﻥ ﻛﺎﻥ ﺑﺴﺒﺐ ﻏﲑ ﺍﻟﻜﺒﺪ‬
‫ﻓﻈﺎﻫﺮ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﻠﺰﻣﻪ ﺍﺧﺘﻼﳍﺎ ﰲ ﺗﻮﻟﻴﺪ ﺍﻟﺪﻡ ﻭﻻ ﰲ ﻏﲑﻩ ﻭﺇﻥ ﻛﺎﻥ ﺍﺧﺘﻼﻝ ﺍﻟﺘﻤﻴﻴﺰ ﻷﺟﻞ ﺧﻠﻞ ﰲ ﺍﻟﻜﺒﺪ ﻓﻘﺪ ﻻ‬
 ‫ﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻭﻗﻮﻉ ﺧﻠﻞ ﰲ ﺗﻮﻟﻴﺪﻫﺎ ﺍﻟﺪﻡ ﻷﻥ ﺍﻟﻘﻮﺓ ﺍﳌﻤﻴﺰﺓ ﻣﻐﺎﻳﺮﺓ ﻟﻠﻘﻮﺓ ﺍﳍﺎﺿﻤﺔ‪ .‬ﻭﻣﻦ ﺍﳉﺎﺋﺰ ﺃﻥ ﻳﻌﺮﺽ ﺧﻠﻞ ﰲ‬
‫ﺍﻟﻘﻮﺓ ﺍﳌﻤﻴﺰﺓ ﻣﻊ ﺳﻼﻣﺔ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻘﻮﻯ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ‬

‫ﻧﻘﺾ ﻣﺬﻫﺐ ﻗﻴﻞ ﰲ ﺍﻟﻘﻮﻯ ﺍﻟﱵ ﰲ ﺍﳌﺎﺳﺎﺭﻳﻘﺎ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻻ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﳌﺎﺳﺎﺭﻳﻘﺎ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻛﺬﻟﻚ ﺍﳍﻮﺍﺀ ﺑﲔ ﺍﳊﺪﻳﺪ ﻭﺍﳌﻐﻨﺎﻃﻴﺲ‬
‫ﻋﻨﺪ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﺘﺤﻘﻴﻖ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﺃﻣﺎ ﺃﻥ ﺍﳌﺎﺳﺎﺭﻳﻘﺎ ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻓﻴﻬﺎ ﻗﻮﻯ ﻳﺘﺼﺮﻑ ﰲ ﻏﺬﺍﺋﻬﺎ ﻓﺬﻟﻚ ﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﻓﺈﻥ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻻ ﲣﻠﻮ‬
‫ﻋﻦ ﺫﻟﻚ ﻭﻗﺪ ﻭﻗﻊ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺫﻟﻚ ﺑﲔ ﺍﻷﻃﺒﺎﺀ ﻭﺍﻟﻔﻼﺳﻔﺔ ﻭﺃﻣﺎ ﺃﻥ ﻓﻴﻬﺎ ﻗﻮﻯ ﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ﰲ ﺍﻟﻐﺬﺍﺀ ﺍﻟﻌﺎﻡ‬
‫ﻛﺘﺼﺮﻑ ﺍﳌﻌﺪﺓ ﻭﺍﻟﻜﺒﺪ ﻓﺬﻟﻚ ﻣﺎ ﻻ ﺃﺟﺰﻡ ﺑﺜﺒﻮﺗﻪ ﻭﻻ ﺃﻧﻔﻴﻪ ﻭﺇﻥ ﻛﻨﺖ ﺇﱃ ﺛﺒﻮﺗﻪ ﺃﻣﻴﻞ ﻭﺫﻟﻚ ﻟﻴﺴﺘﻔﻴﺪ ﺍﻟﻐﺬﺍﺀ ﻓﻴﻬﺎ ﻬﺗﻴﺌﺔ‬
‫ﺑﻔﻌﻞ ﺍﻟﻜﺒﺪ‪ .‬ﻭﺃﻟﻔﺎﻅ ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﳌﺮﺍﺭﺓ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺇﻥ ﺍﳌﺮﺍﺭﺓ ﻛﻴﺲ ﻣﻌﻠﻖ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﺇﱃ ﺍﻷﻣﻌﺎﺀ ﺑﺈﻓﺮﺍﻁ ﺃﻭ ﺭﺛﺖ ﺍﻹﺳﻬﺎﻝ ﺍﳌﺮﺍﺭﻱ‬
‫ﻭﺍﻟﺴﺤﺞ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﳌﺎ ﻛﺎﻧﺖ ﺍﳌﻌﺪﺓ ﺗﺪﻓﻊ ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﺍﻷﻣﻌﺎﺀ ﻭﺗﺄﺧﺬ ﺍﻟﻜﺒﺪ ﻣﻨﻪ ﺧﺎﻟﺼﻪ ﻭﺻﻔﺎﻭﺗﻪ‪ ،‬ﻭﻳﺒﻘﻰ ﰲ ﺍﳌﻌﺎﺀ ﺛﻔﻠﻪ ﻭﻓﺎﺳﺪﻩ‪ .‬ﻭﺫﻟﻚ ﻻ‬
‫ﳏﺎﻟﺔ ﺭﺩﻱﺀ ﺷﺪﻳﺪ ﺍﻟﻘﺒﻮﻝ ﻟﻠﻌﻔﻮﻧﺔ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺇﺫﺍ ﻓﺴﺪ ﺃﻓﺴﺪ ﻣﺎ ﳚﺎﻭﺭﻩ ﻣﻦ ﺟﺮﻡ ﺍﻷﻣﻌﺎﺀ‪ .‬ﻻ ﺟﺮﻡ ﺃﻧﻌﻢ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻭﺃﺟﺮﻱ ﻋﻠﻰ ﻇﺎﻫﺮ ﺟﺮﻡ ﺍﻷﻣﻌﺎﺀ ﻣﻦ ﺩﺍﺧﻞ ﺭﻃﻮﺑﺔ ﻟﻜﻦ ﺫﻟﻚ ﺍﻟﺜﻔﻞ ﺍ ﻟﻔﺎﺳﺪ ﻭﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺔ ﻻ ﳏﺎﻟﺔ ﻣﻊ ﺃﻬﻧﺎ ﲤﻨﻊ‬
‫ﻭﺻﻮﻝ ﺿﺮﺭ ﺫﻟﻚ ﺍﻟﺜﻔﻞ ﺇﱃ ﺟﺮﻡ ﺍﻷﻣﻌﺎﺀ ﻓﻬﻲ ﻻ ﳏﺎﻟﺔ ﲤﻨﻊ ﺟﺮﻡ ﺍﻷﻣﻌﺎﺀ ﻋﻦ ﺇﺩﺭﺍﻛﻪ ﻭﺍﻟﺸﻌﻮﺭ ﺑﻪ ﻭﺇﻻ ﻛﺎﻧﺖ ﺗﺘﻀﺮﺭ‬
‫ﳊﺪﺗﻪ ﻭﻟﺬﻋﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﻳﻜﻦ ﰲ ﺍﻷﻣﻌﺎﺀ ﻣﺎ ﻳﻮﺟﺐ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺪﻓﻌﻪ ﻭﺇﺫﺍ ﻃﺎﻝ ﺯﻣﺎﻧﻪ ﻓﻴﻬﺎ ﺗﻀﺮﺭ ﺧﺎﺻﺔ‬
‫ﺍﻷﻋﻀﺎﺀ ﺍﻟﻌﺎﻟﻴﺔ ﲟﺎ ﻳﺘﺼﻌﺪ ﻣﻨﻪ ﻣﻦ ﺍﻷﲞﺮﺓ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﻋﻨﺪ ﻃﻮﻝ ﺍﺣﺘﺒﺎﺳﻪ ﻭﺧﻮﻑ ﺍﻟﺘﻀﺮﺭ ﺑﺒﺨﺎﺭﻩ ﻭﻋﻔﻨﻪ ﺃﻥ‬
‫ﳜﺎﻟﻄﻪ ﻣﺎ ﻳﻨﻔﺬ ﺇﱃ ﺟﺮﻡ ﺍﻷﻣﻌﺎﺀ ﻭﻳﻠﺬﻋﻬﺎ ﻭﳛﻮﺟﻬﺎ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺪﻓﻌﻪ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﺨﺎﻟﻂ ﺷﺪﻳﺪ‬
‫ﺍﳊﺪﺓ ﻭﺍﻟﻠﺬﻉ ﺭﻗﻴﻖ ﺍﻟﻘﻮﺍﻡ ﺟﺪﹰﺍ ﻳﺘﻤﻜﻦ ﻣﻦ ﻗﻮﺓ ﺍﻟﻨﻔﻮﺫ ﻭﺳﺮﻋﺘﻪ ﺇﱃ ﺟﺮﻡ ﺍﻷﻣﻌﺎﺀ ﻭﻳﻔﻌﻞ ﻓﻴﻬﺎ ﺫﻟﻚ ﻭﻟﻴﺲ ﰲ ﺍﻟﺒﺪﻥ‬
‫ﺳﻮﻯ ﺃﻋﻀﺎﺀ ﻭﺃﺭﻭﺍﺡ ﻭﺭﻃﻮﺑﺎﺕ ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻔﻌﻞ ﺫﻟﻚ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﻻ ﻣﻦ ﺍﻷﺭﻭﺍﺡ ﻓﻬﻮ ﺇﺫﹰﺍ ﻣﻦ‬
‫ﺍﻟﺮﻃﻮﺑﺎﺕ ﻭﻟﻴﺲ ﰲ ﺍﻟﺒﺪﻥ ﺭﻃﻮﺑﺔ ﺗﻔﻌﻞ ﻣﺎ ﻗﻠﻨﺎﻩ ﺳﻮﻯ ﺍﻟﺼﻔﺮﺍﺀ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺇﺧﺮﺍﺝ ﺍﻟﺜﻔﻞ ﻣﻦ ﺃﻥ‬
‫ﻳﻨﻔﺬ ﺇﱃ ﲡﺎﻭﻳﻔﻬﺎ ﻗﺴﻂ ﻣﻦ ﺍﻟﺼﻔﺮﺍﺀ ﻭﳜﺎﻟﻂ ﺍﻟﺜﻔﻞ ﺍﶈﺘﺒﺲ ﻓﻴﻬﺎ ﻭﻳﻨﻔﺬ ﺇﱃ ﺟﺮﻡ ﺍﻷﻣﻌﺎﺀ ﻭﻳﻠﺬﻋﻪ ﻭﳛﻮﺟﻪ ﺇﱃ ﺩﻓﻌﻪ ﻭﺩﻓﻊ‬
 ‫ﻣﺎ ﳜﺎﻟﻄﻪ ﻣﻦ ﺍﻟﺜﻔﻞ ﻷﺟﻞ ﺍﺧﺘﻼﻃﻪ ﺑﻪ ﻭﻫﺬﻩ ﺍﻟﺼﻔﺮﺍﺀ ﻟﻴﺲ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﻮﺫﻫﺎ ﺇﱃ ﻫﻨﺎﻙ ﻣﻦ ﻋﺮﻭﻕ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﻌﻴﺪﺓ ﻭﺇﻻ ﻛﺎﻧﺖ ﺗﻨﻘﻄﻊ ﻋﻦ ﺍﻟﻨﻔﻮﺫ ﺇﱃ ﲡﺎﻭﻳﻒ ﺍﻷﻣﻌﺎﺀ ﻛﺜﲑﹰﺍ ﻟﻜﺜﺮﺓ ﺍﻟﻌﻮﺍﺋﻖ ﳍﺎ ﻋﻦ ﺫﻟﻚ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺑﻘﺮﺏ ﺍﻷﻣﻌﺎﺀ ﻗﺴﻂ ﻣﺘﻮﻓﺮ ﻣﻦ ﺍﻟﺼﻔﺮﺍﺀ ﻣﺪﺧﺮ ﳍﺬﻩ ﺍﳌﻨﻔﻌﺔ ﻭﳓﻮﻫﺎ‪ .‬ﻭﺗﻠﻚ ﺍﻟﺼﻔﺮﺍﺀ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﻭﻋﺎﺀ‬
‫ﳛﻔﻈﻬﺎ ﻣﻦ ﺍﻟﺘﺒﺪﺩ ﻭﺍﻟﺴﻴﻼﻥ ﺇﱃ ﻭﻓﻖ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﻭﺫﻟﻚ ﺍﻟﻮﻋﺎﺀ ﻫﻮ ﺍﳌﺮﺍﺭﺓ ﻓﻠﺬﻟﻚ ﻫﺬﻩ ﺍﳌﺮﺍﺭﺓ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﰲ ﺗﻨﻘﻴﺔ‬
‫ﺍﻷﻣﻌﺎﺀ ﻣﻦ ﺍﻟﺜﻔﻞ ﺍﻟﺬﻱ ﻫﻮ ﻗﺪ ﻓﺴﺪ ﻭﺍﺣﺘﻴﺞ ﺇﱃ ﺇﺧﺮﺍﺟﻪ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻬﻧﺎ ﻳﻨﺘﻔﻊ ﻬﺑﺎ ﰲ ﺃﻣﻮﺭ ﺃﺧﺮ ﻟﺘﺴﺨﲔ ﺍﳌﻌﺪﺓ ﻭﺍﳌﻌﺎﺀ‬
‫ﻭﺗﻨﻘﻴﺔ ﺍﻷﻣﻌﺎﺀ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺎﺕ ﺍﻟﻠﺰﺟﺔ ﻭﺍﻟﺒﻠﻐﻢ ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﺍﻣﺘﻨﻊ ﻧﻔﻮﺫ ﺍﻟﺼﻔﺮﺍﺀ ﻣﻦ ﻫﻨﺎﻙ ﺇﱃ ﺩﺍﺧﻞ ﺍﻷﻣﻌﺎﺀ ﺣﺪﺙ‬
‫ﻋﻦ ﺫﻟﻚ ﺭﻳﺎﺡ ﻭﺁﻻﻡ ﺷﺪﻳﺪﺓ ﻛﺎﻟﻘﻮﻟﻨﺞ ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻬﻧﺎ ﲡﺬﻬﺑﺎ ﺍﻟﺼﻔﺮﺍﺀ ﺇﻟﻴﻬﺎ ﻷﺟﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻓﺈﻬﻧﺎ ﻬﺑﺬﺍ‬
‫ﺍﳉﺬﺏ ﺗﻨﻘﻲ ﺍﻟﺪﻡ ﻣﻦ ﺍﳌﺮﺍﺭ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﺒﺪﻥ ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﺑﻄﻞ ﻧﻔﻮﺫ ﺍﻟﺼﻔﺮﺍﺀ ﺇﱃ ﺍﳌﺮﺍﺭﺓ ﻛﺜﺮ ﻟﺬﻟﻚ‬
‫ﺍﳌﺮﺍﺭ ﰲ ﺍﻟﺒﺪﻥ ﻭﺣﺪﺛﺖ ﻣﻨﻬﺎ ﺁﻓﺎﺕ ﻣﻨﻬﺎ ﺍﻟﲑﻗﺎﻥ ﺍﻷﺻﻔﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻓﻢ ﻭﳎﺮﻯ ﺇﱃ ﻧﺎﺣﻴﺔ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ﻳﺮﺳﻞ ﻓﻴﻬﻤﺎ ﺇﱃ ﻧﺎﺣﻴﺘﻬﻤﺎ ﻓﻀﻞ ﺍﻟﺼﻔﺮﺍﺀ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﳌﺸﻬﻮﺭ‪ :‬ﻭﻫﻮ ﺃﻥ‬
‫ﺍﳌﺮﺍﺭﺓ ﻳﻨﻔﺬ ﻣﻨﻬﺎ ﺇﱃ ﺃﺳﻔﻞ ﺍﳌﻌﺪﺓ ﳎﺮﻯ ﺗﺼﺐ ﺍﻟﺼﻔﺮﺍﺀ ﰲ ﺃﺳﻔﻞ ﺍﳌﻌﺪﺓ ﻭﻳﻨﻔﺬ ﻣﻨﻬﺎ ﺇﱃ ﺍﻷﻣﻌﺎﺀ ﳎﺮﻯ ﺁﺧﺮ ﺗﻨﻔﺬ ﻣﻨﻪ‬
‫ﺍﻟﺼﻔﺮﺍﺀ ﺇﱃ ﲡﺎﻭﻳﻒ ﺍﻷﻣﻌﺎﺀ ﻭﻫﺬﺍ ﻻ ﳏﺎﻟﺔ ﺑﺎﻃﻞ‪.‬‬

‫ﻓﺈﻥ ﺍﳌﺮﺍﺭﺓ ﺷﺎﻫﺪﻧﺎﻫﺎ ﻣﺮﺍﺭﺍﹰ‪ ،‬ﻭﱂ ﳒﺪ ﻓﻴﻬﺎ ﻣﺎ ﻳﻨﻔﺬ ﻻ ﺇﱃ ﺍﳌﻌﺪﺓ ﻭﻻ ﺇﱃ ﺍﻷﻣﻌﺎﺀ ﻭﺇﳕﺎ ﺗﻨﻔﺬ ﺍﻟﺼﻔﺮﺍﺀ ﻣﻨﻬﺎ ﺇﱃ ﻫﺬﻳﻦ‬
‫ﺍﳌﻮﺿﻌﲔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺮﺷﺢ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﳌﺮﺍﺭﺓ ﺇﺫﺍ ﻛﺜﺮﺕ ﻓﻴﻬﺎ ﺍﻟﺼﻔﺮﺍﺀ ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺄﺗﻴﻬﺎ ﺍﻟﺪﻡ ﺍﳌﺮﺍﺭﻱ ﻣﻦ‬
‫ﻣﻌﻘﺮ ﺍﻟﻜﺒﺪ ﻳﺘﻤﺪﺩ ﻟﺬﻟﻚ ﺟﺮﻣﻬﺎ ﻭﺗﺘﺴﻊ ﻣﺴﺎﻣﻬﺎ ﻓﲑﺷﺢ ﻣﻨﻬﺎ ﻗﺴﻂ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﻔﺮﺍﺀ ﻭﻳﻨﻔﺬ ﻣﻦ ﻫﻨﺎﻙ ﰲ ﻣﺴﺎﻡ‬
‫ﺍﻟﺘﺨﻠﺨﻞ ﺃﺳﻔﻞ ﺍﳌﻌﺪﺓ ﺇﱃ ﺩﺍﺧﻠﻬﺎ ﻭﻣﻦ ﻣﺴﺎﻡ ﺍﻷﻣﻌﺎﺀ ﺇﱃ ﲡﺎﻭﻳﻔﻬﺎ‪ .‬ﻓﻤﻦ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺮﺍﺭﺓ ﻓﻴﻪ ﻣﺮﺗﻔﻌﺔ ﻗﻠﻴ ﻼﹰ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ‬
‫ﺃﺳﻔﻞ ﺍﳌﻌﺪﺓ ﻓﻴﻪ ﺷﺪﻳﺪ ﺍﻟﺘﺨﻠﺨﻞ ﻛﺎﻥ ﻣﺎ ﻳﻨﻔﺬ ﺇﱃ ﺩﺍﺧﻞ ﻣﻌﺪﺗﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﺼﻔﺮﺍﺀ ﺍﳌﺘﺮﺷﺤﺔ ﻣﻦ ﺍﳌﺮﺍﺭﺓ ﻛﺜﲑﹰﺍ ﺟﺪﹰﺍ‪.‬‬
‫ﻼ ﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﺟﺮﻡ ﺃﻣﻌﺎﺋﻪ ﻣﻊ ﺫﻟﻚ ﻣﺴﺘﺤﺼﻔﹰﺎ ﻳﻘﻞ ﻧﻔﻮﺫﻫﺎ ﻫﺬﻩ‬ ‫ﻭﻛﺎﻥ ﻣﺎ ﻳﻨﻔﺬ ﻣﻨﻬﺎ ﺇﱃ ﲡﺎﻭﻳﻒ ﺍﻷﻣﻌﺎﺀ ﻗﻠﻴ ﹰ‬
‫ﺍﻟﺼﻔﺮﺍﺀ ﰲ ﺧﻠﻠﻪ‪ .‬ﻭﻣﻦ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺮﺍﺭﺓ ﻓﻴﻪ ﻣﻨﺨﻔﻀﺔ ﻓﺈﻧﻪ ﻳﻘﻞ ﺟﺪﹰﺍ ﻧﻔﻮﺫ ﻣﺎ ﻳﺮﺷﺢ ﻣﻨﻬﺎ ﻣﻦ ﺍﻟﺼﻔﺮﺍﺀ ﺇﱃ ﺃﺳﻔﻞ‬
‫ﻣﻌﺪﺗﻪ‪ ،‬ﻭﺃﻛﺜﺮ ﺗﺮﺷﺢ ﺗﻠﻚ ﺍﻟﺼﻔﺮﺍﺀ ﻳﻜﻮﻥ ﺇﱃ ﲡﺎﻭﻳﻒ ﺃﻣﻌﺎﺋﻪ ﻭﺭﲟﺎ ﺑﻠﻎ ﺍﳔﻔﺎﺽ ﺍﳌﺮﺍﺭﺓ ﰲ ﺑﻌﺾ ﺍﻟﻨﺎ ﺱ ﺇﱃ ﺃﻥ ﻻ ﻳﻨﺪﻓﻊ‬
‫ﻣﻨﻬﺎ ﺇﱃ ﻣﻌﻘﺮ ﺍﳌﻌﺪﺓ ﺷﻲﺀ ﺍﻟﺒﺘﺔ ﻭﺇﳕﺎ ﻻ ﻳﻨﺪﻓﻊ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺮﺍﺀ ﺷﻲﺀ ﻣﺎ ﺇﱃ ﺃﻋﺎﱄ ﺍﳌﻌﺪﺓ ﻻﻥ ﻫﺬﻩ ﺍﳌﺮﺍﺭﺓ ﻟﻴﺴﺖ ﺗﺮﺗﻔﻊ‬
‫ﺇﱃ ﻗﺮﺏ ﺃﻋﺎﱄ ﺍﳌﻌﺪﺓ ﻓﺬﻟﻚ ﻓﺎﺋﺪﺓ ﻓﺈﻥ ﺍﻟﺼﻔﺮﺍﺀ ﻟﻮ ﻧﻔﺬﺕ ﺇﱃ ﺃﻋﺎﱄ ﺍﳌﻌﺪﺓ ﻷﺳﻘﻄﺖ ﺷﻬﻮﺓ ﺍﻟﻄﻌﺎﻡ ﻭﳌﺎ ﻛﺎﻥ ﺃﻋﺎﱄ‬
‫ﺍﳌﻌﺪﺓ ﻻ ﻳﻨﺪﻓﻊ ﺇﻟﻴﻪ ﺍﻟﺼﻔﺮﺍﺀ ﺑﺎﻟﻄﺒﻊ ﻓﻬﻮﻻ ﳏﺎﻟﺔ ﻳﻜﺜﺮ ﻓﻴﻪ ﺍﻟﺒﻠﻐﻢ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺇﱃ ﺇﺧﺮﺍﺝ ﺫﻟﻚ‬
‫ﺑﺎﻟﻘﻲﺀ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺍﻟﻘﻲﺀ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﺿﺮﻭﺭﻳﺔ ﰲ ﺣﻔﻆ ﺻﺤﺔ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﺫﻟﻚ ﺷﺮﻁ ﰲ ﺣﻔﻆ ﺻﺤﺔ‬
‫ﺍﻟﺒﺪﻥ ﻛﻠﻪ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺍﻟﻘﻲﺀ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﺿﺮﻭﺭﻳﺔ ﰲ ﺣﻔﻆ ﺍﻟﺼﺤﺔ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻄﺤﺎﻝ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺇﻥ ﺍﻟﻄﺤﺎﻝ ﺑﺎﳉﻤﻠﺔ ﻣﻔﺮﻏﺔ ﺛﻔﻞ ﺍﻟﺪﻡ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻓﺈﻥ ﻏﺸﺎﺀ ﺍﳊﺠﺎﺏ ﺃﻳﻀﹰﺎ ﻣﺜﻞ‬
‫ﺍﻟﺼﻔﺎﻕ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬
 ‫ﻓﺎﻟﺘﺨﻠﺨﻞ ﻭﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻐﺬﺍﺀ ﻻ ﺯﻣﺎﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﺃﻣﺎ ﺍﳉﻮﻉ ﻓﻠﻴﺲ ﺑﻼﺯﻡ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻓﺈﻥ ﺍﳉﻮﻉ‬
‫ﺇﺣﺴﺎﺱ ﻣﺎ‪ ،‬ﻭﺍﳊﺲ ﻟﻴﺲ ﳝﻜﻦ ﺃﻥ ﻳﻌﻢ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻓﺈﻥ ﺑﻌﺾ ﺍﻷﻋﻀﺎﺀ ﲤﻨﻊ ﻋﻠﻴﻪ ﺍﳊﺲ‪ ،‬ﻷﻥ ﺍﳊﺲ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻊ‬
‫ﺍﻋﺘﺪﺍﻝ ﺍﳌﺰﺍﺝ ﺃﻭ ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﺍﻻﻋﺘﺪﺍﻝ ﻭﻟﻴﺲ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻋﻀﺎﺀ ﲨﻴﻌﻬﺎ ﻛﺬﻟﻚ ﻓﻠﺬﻟﻚ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻋﻀﻮ ﺟﻮﻉ ﳜﺮﺟﻪ ﺇﱃ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻓﻼ ﺑﺪﻣﻦ ﻋﻀﻮ ﻳﺘﻜﻔﻞ ﻟﻸﻋﻀﺎﺀ ﲨﻴﻌﻬﺎ ﺑﺸﺪﺓ ﻃﻠﺐ ﺍﻟﻐﺬﺍﺀ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ‬
‫ﻳﻜﻮﻥ ﺍﳉﻮﻉ ﳛﺪﺙ ﻟﻪ ﺃﳌﹰﺎ ﺷﺪﻳﺪﹰﺍ ﳛﻮﺟﻪ ﺇﱃ ﺷﺪﺓ ﻃﻠﺐ ﺍﻟﻐﺬﺍﺀ ﻭﳛﻮﺝ ﺻﺎﺣﺒﻪ ﺇﱃ ﺷﺪﺓ ﺍﻟﺴﻌﻲ ﰲ ﲢﺼﻴﻠﻪ ﻭﺫﻟﻚ‬
‫ﺍﻟﻌﻀﻮ ﻫﻮ ﺍﳌﻌﺪﺓ ﻭﻫﺬﺍ ﺍﻷﱂ ﺍﻟﺬﻱ ﳛﺪﺙ ﳍﺎ ﻋﻨﺪ ﺍﳉﻮﻉ‪ ،‬ﺇﳕﺎ ﻳﻜﻮﻥ ﻷﻣﺮ ﳛﺪﺙ ﳍﺎ ﺣﻴﻨﺌﺬٍ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺩﺍﺋﻤﺎﹰ ﻟﻜﺎﻥ ﻣﺎ‬
‫ﳛﺪﺛﻪ ﻣﻦ ﺍﳉﻮﻉ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺎﺩﺙ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﻳﻼﻣﻪ ﻟﻠﻤﻌﺪﺓ ﻣﻘﻮﻳﹰﺎ ﻟﻪ ﺇﺫ ﻟﻮ ﻻ ﺫﻟﻚ ﻟﻜﺎﻧﺖ ﺗﻀﻌﻒ ﺟﺪﹰﺍ‬
‫ﺑﻜﺜﺮﺓ ﺣﺪﻭﺙ ﺫﻟﻚ ﺍﻷﱂ ﳍﺎ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺇﺣﺪﺍﺛﻪ ﻟﺬﻟﻚ ﻟﻴﺲ ﺑﺈﺣﺪﺍﺙ ﺳﻮﺀ ﻣﺰﺍﺝ ﳛﺪﺙ ﻟﻠﻤﻌﺪﺓ ﻭﺇﻻ‬
‫ﻛﺎﻥ ﻛﺜﺮﺓ ﺣﺪﻭﺙ ﺫﻟﻚ ﻣﻮﺣﻴﹰﺎ ﻟﻔﺴﺎﺩ ﻣﺰﺍﺝ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﺫﻟﻚ ﳏﺪﺙ ﻟﻀﻌﻔﻬﺎ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻷﱂ ﺑﺈﺣﺪﺍﺙ‬
‫ﺗﻔﺮﻕ ﺍﺗﺼﺎﻝ ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺘﻔﺮﻕ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻔﺎﺭﻕ ﻭﻳﺮﺗﺪ ﺍﻻﺗﺼﺎﻝ ﺑﺴﻬﻮﻟﺔ ﻭﺑﻄﺒﻴﻌﺔ ﺍﳌﻌﺪﺓ ﻣﻦ ﻏﲑ ﺍﺣﺘﻴﺎﺝ ﺇﱃ‬
‫ﺷﻲﺀ ﺁﺧﺮ ﻳﺮﺩ ﻟﲑﺩ ﺫﻟﻚ ﺍﻻﺗﺼﺎﻝ ﻭﺇﳕﺎ ﳝﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺘﻔﺮﻕ ﻳﺴﲑﹰﺍ ﺟﺪﹰﺍ ﻓﺈﻥ ﺍﻟﺘﻔﺮﻕ ﺍﻟﻜﺜﲑ ﺍﻟﺸﺪﻳﺪ ﺗﻌﺴﺮ‬
‫ﺇﺯﺍﻟﺘﻪ ﺑﻨﻔﺲ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻟﺘﻔﺮﻕ ﺍﻟﻴﺴﲑ ﻻ ﻳﻜﻮﻥ ﺃﳌﻪ ﻇﺎﻫﺮﹰﺍ ﺷﺪﻳﺪﹰﺍ ﻣﺎ ﱂ ﻳﻜﺜﺮ ﻋﺪﺩﻩ ﻛﺜﲑﹰﺍ ﺟﺪﹰﺍ ﺣﱴ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﺃﻓﺮﺍﺩﻩ ﻣﻊ ﺃﻧﻪ ﻏﲑ ﳏﺴﻮﺱ ﻓﺈﻥ ﺍﳊﻤﻞ ﳛﺲ ﻭﻳﺆﱂ ﺃﳌﹰﺎ ﻇﺎﻫﺮﹰﺍ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﺮﻕ ﺍﻟﺬﻱ ﻫﻮ ﻛﺬﻟﻚ ﻫﻮ ﺍﻟﺘﻔﺮﻕ ﺍﳊﺎﺩﺙ ﻋﻦ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﻼﺫﻉ ﻓﺈﻥ ﺍﻟﻠﺬﺍﻉ ﳛﺪﺙ ﰲ ﺍﻟﻌﻀﻮ ﺗﻔﺮﻳﻘﺎﺕ ﻛﺜﲑﺓ ﻟﻴﺲ ﳛﺲ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻟﻜﻦ ﳛﺲ ﲜﻤﻠﺘﻬﺎ ﻭﺗﻜﻮﻥ ﲨﻠﺘﻬﺎ‬
‫ﻫﻲ ﺍﳌﺆﳌﺔ ﻭﻫﺬﺍ ﻛﻤﺎ ﳛﺪﺙ ﰲ ﺍﻟﻔﻢ ﻋﻨﺪ ﺍﳌﻀﻤﻀﺔ ﺑﺎﳋﻞ ﻣﻊ ﺍﳋﺮﺩﻝ ﺍﳌﺴﺤﻮﻕ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﳌﻌﺪﺓ ﻋﻨﺪ‬
‫ﺧﻠﻮﻫﺎ ﻭﺧﻠﻮ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﻭﺭﻭﺩ ﺍﻟﻐﺬﺍﺀ ﻳﺮﺩ ﺇﻟﻴﻬﺎ ﻣﺎ ﻟﻪ ﻟﺬﻉ ﻳﺆﱂ ﺍﳌﻌﺪﺓ ﻭﳛﻮﺝ ﺇﱃ ﺗﻜﻠﻒ‬
‫ﲢﺼﻴﻞ ﺍﻟﻐﺬﺍﺀ ﻭﻫﺬﺍ ﺍﻟﻼﺫﻉ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﺬﻋﻪ ﲝﺮﺍﺭﺗﻪ ﻛﻤﺎ ﰲ ﺍﻟﺼﻔﺮﺍﺀ ﻭﺇﻻ ﻛﺎﻥ ﻣﻨﻔﺮﺩﹰﺍ ﻋﻦ ﺍﻟﻐﺬﺍﺀ ﻻ ﳏﺮﺿﹰﺎ‬
‫ﻋﻠﻰ ﺗﻨﺎﻭﻟﻪ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﺬﻋﻪ ﻏﲑ ﺫﻟﻚ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﰲ ﺗﺸﺮﻳﺢ‬
‫ﺍﳌﺮﺍﺭﺓ ﻭﻟﻴﺲ ﰲ ﺭﻃﻮﺑﺎﺕ ﺍﻟﺒﺪﻥ ﻣﺎ ﻳﻠﺬﻉ ﺑﻐﲑ ﺍﳌﺮﺍﺭﺓ ﺇﻻ ﻣﺎ ﻃﻌﻤﻪ ﺣﺎﻣﺾ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻪ ﻫﺬﻩ ﺍﳊﻤﻮﺿﺔ ﻣﻊ‬
‫ﻗﺒﺾ ﻳﺸﺪ ﺍﳌﻌﺪﺓ ﻭﻳﻘﻮﻳﻬﺎ ﻭﻟﻴﺲ ﰲ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻣﺎ ﳚﻤﻊ ﻫﺬﻳﻦ ﺍﻟﻄﻌﻤﲔ ﺇﻻ ﺍﻟﺴﻮﺩﺍﺀ ﻭﺫﻟﻚ ﺑﻌﺪ ﻏﻠﻴﺎﻬﻧﺎ ﺍﶈﺪﺙ ﻟﻨﻀﺠﻬﺎ‬
‫ﺇﺫﻥ ﺑﺪﻭﻥ ﺫﻟﻚ ﺗﻜﻮﻥ ﺍﻟﺴﻮﺩﺍﺀ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻃﻌﻤﻬﺎ ﺑﲔ ﺣﻼﻭﺓ ﻭﻋﻔﻮﺻﺔ ﻓﻼ ﺑﺪ ﺇﺫﻥ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺴﻮﺩﺍﺀ ﺍﻟﱵ ﻗﺪ‬
‫ﻧﻀﺠﺖ ﺑﺎﻟﻐﻠﻴﺎﻥ ﻭﲪﺾ ﻃﻌﻤﻬﺎ ﻳﻨﺼﺐ ﺇﱃ ﺍﳌﻌﺪﺓ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻐﺬﺍﺀ ﻟﻴﺤﺮﺽ ﻋﻠﻰ ﺗﻨﺎﻭﻟﻪ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﻟﺴﻮﺩﺍﺀ ﺗﺮﺩ ﺇﱃ ﺍﳌﻌﺪﺓ ﻣﻦ ﻣﻮﺿﻊ ﺑﻌﻴﺪ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﰲ ﺍﻟﺼﻔﺮﺍﺀ ﺍﳌﻨﺪﻓﻌﺔ ﺇﱃ ﺍﻷﻣﻌﺎﺀ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺩﺍﺀ‬
‫ﺗﺮﺩ ﳐﺰﻭﻧﺔ ﰲ ﻋﻀﻮ ﺑﻘﺮﺏ ﺍﳌﻌﺪﺓ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻫﻮ ﺍﻟﻄﺤﺎﻝ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻄﺤﺎﻝ ﻣﻦ ﺷﺄ ﻧﻪ ﺟﺬﺏ‬
‫ﺍﻟﺴﻮﺩﺍﺀ ﻭﺇﺻﻼﺣﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﻭﺇﻧﻀﺎﺟﻬﺎ ﰒ ﺩﻓﻊ ﻣﺎ ﻓﻀﻞ ﻋﻨﻪ ﺇﱃ ﺍﳌﻌﺪﺓ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻨﺎﻭﻝ ﺍﻟﻐﺬﺍﺀ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺑﺎﻟﻘﺮﺏ ﻣﻨﻬﺎ ﻟﻴﺴﻬﻞ ﺍﻧﺪﻓﺎﻉ ﺍﻟﺴﻮﺩﺍﺀ ﻣﻨﻪ ﺇﻟﻴﻬﺎ ﻭﺇﺫﺍ ﺿﻌﻒ ﺍﻟﻄﺤﺎﻝ ﻛﺜﺮﺕ ﺍﻟﺴﻮﺩﺍﺀ ﰲ ﺍﻟﺪﻡ ﺍﻟﻮﺍﺻﻞ ﺇﱃ ﺍﻟﺒﺪﻥ‬
‫ﻓﻠﺰﻡ ﺫﻟﻚ ﺣﺪﻭﺙ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺴﻮﺩﺍﻭﻳﺔ ﺳﻮﺍﺀ ﺿﻌﻒ ﻋﻦ ﺟﺬﺏ ﺍﻟﺴﻮﺩﺍﺀ ﺃﻭ ﻋﻦ ﺩﻓﻌﻬﺎ ﺇﱃ ﺍﳌﻌﺪﺓ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﺿﻌﻒ ﻋﻦ ﺟﺬﻬﺑﺎ ﻓﻸﻬﻧﺎ ﺣﻴﻨﺌﺬٍ ﺗﺒﻘﻰ ﳐﺎﻟﻄﺔ ﻟﻠﺪﻡ‪.‬‬
‫ﻼ ﺃﻭ ﻋﻴﺘﻪ ﻓﻼ ﻳﺘﻤﻜﻦ ﻣﻦ ﺟﺬﺏ ﺷﻲﺀ ﺁﺧﺮ ﻓﺘﻜﺜﺮ ﺍﻟﺴﻮﺩﺍﺀ‬ ‫ﻭﺇﺫﺍ ﺿﻌﻒ ﻋﻦ ﺩﻓﻌﻬﺎ ﺇﱃ ﺍﳌﻌﺪﺓ ﻓﻸﻬﻧﺎ ﺣﻴﻨﺌﺬٍ ﺗﻜﺜﺮ ﻓﻴﻪ ﻭﲤ ﹰ‬
‫ﰲ ﺍﻟﺪﻡ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﻋﻨﺪ ﺿﻌﻒ ﺍﳉﺬﺏ ﻓﻠﺬﻟﻚ ﻻ ﺷﻲﺀ ﺃﻧﻔﻊ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺴﻮﺩﺍﻭﻳﺔ ﻣﻦ ﺗﻘﻮﻳﺔ ﺍﻟﻄﺤﺎﻝ ﻓﺈﻥ ﺫﻟﻚ‬
‫ﻳﻠﺰﻣﻪ ﻧﻘﺼﺎﻥ ﺍﻟﺴﻮﺩﺍﺀ ﰲ ﺍﻟﺪﻡ‪.‬‬
‫ﻼ ﺃﻥ ﻳﻜﻮﻥ ﳑﺘﺪﹰﺍ ﰲ ﺑﻌﺾ ﻃﻮﻝ ﺍﳌﻌﺪﺓ ﺣﱴ ﻳﺴﻬﻞ ﺍﻧﺪﻓﺎﻉ ﻣﺎ‬ ‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﻄﺤﺎﻝ ﻣﺴﺘﻄﻴﻞ ﻟﺴﺎﱐ‪ .‬ﺍﻟﺴﺒﺐ ﰲ ﺧﻠﻘﻪ ﻣﺴﺘﻄﻴ ﹰ‬
‫ﻳﻨﺪﻓﻊ ﻣﻨﻪ ﻣﻦ ﺍﻟﺴﻮﺩﺍﺀ ﺇﻟﻴﻬﺎ ﻭﱂ ﳜﻠﻖ ﻣﺴﺘﺪﻳﺮﹰﺍ ﻟﺌﻼ ﻳﻜﺜﺮ ﺟﺮﻣﻪ‪ .‬ﻓﺈﻥ ﺗﻘﻠﻴﻞ ﺟﺮﻣﻪ ﺃﻭﱃ‪ .‬ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﲰﻦ ﺗﻀﺮﺭ ﺍﻟﺒﺪﻥ‬
 ‫ﻼ ﻋﻠﻰ ﺍﳌﻌﺪﺓ ﻛﻤﺎ ﰲ ﺍﻟﻜﺒﺪ ﻟﺌﻼ ﺗﻜﺜﺮ ﻣﻼﻗﺎﺗﻪ ﳍﺎ ﻓﻴﻔﺴﺪ ﻫﻀﻤﻬﺎ ﺑﺮﺩﺍﺀﺓ ﻣﺰﺍﺟﻪ‪ .‬ﻭﺍﷲ ﻭﱄ‬
‫ﻭﳓﻒ‪ .‬ﻭﺇﳕﺎ ﱂ ﳜﻠﻖ ﻣﺸﺘﻤ ﹰ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺴﺘﺔ‬

‫ﻭﻛﻼﻣﻨﺎ ﰲ ﻫﺬﺍ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲬﺴﺔ ﻣﺒﺎﺣﺚ‪:‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ‬

‫ﻣﻨﻔﻌﺔ ﺍﻷﻣﻌﺎﺀ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﺇﻥ ﺍﳋﺎﻟﻖ ﺗﻌﺎﱃ ﺑﺴﺎﺑﻖ ﻋﻨﺎﻳﺘﻪ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺍﻣﺘﺼﺎﺹ ﺻﻔﺎﻭﺗﻪ ﺍﻟﱵ ﻓﺎﺗﺖ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﱃ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺍﳌﻌﺪﺓ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﰲ ﻫﻀﻢ ﺍﻟﻐﺬﺍﺀ ﻭﻬﺗﻴﺌﺘﻪ ﰲ ﻟﻺﻬﻧﻀﺎﻡ ﰲ ﺍﻟﻜﺒﺪ ﻟﻴﺘﻜﻮﻥ ﻣﻨﻪ ﺍﻟﺪﻡ ﻭﻏﲑﻩ ﻣﻦ‬
‫ﺍﻷﺧﻼﻁ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﰲ ﺍﻟﺘﻐﺬﻳﺔ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﰲ ﺑﻘﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻐﺘﺬﻳﺔ ﻭﻗﺪ ﻋﺮﻓﺖ ﺃﻥ ﻫﻀﻢ‬
‫ﺍﳌﻌﺪﺓ ﻳﺘﻢ ﺑﺄﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻓﻌﻞ ﺻﻮﺭﻬﺗﺎ ﰲ ﺍﻟﻐﺬﺍﺀ ﻟﺘﺤﻴﻠﻪ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﺟﻮﻫﺮﻫﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻓﻌﻞ ﺍﳊﺮﺍﺭﺓ ﺍﻟﻄﺎﲞﺔ ﻟﻠﻐﺬﺍﺀ ﺣﱴ ﺗﺘﺸﺎﺑﻪ ﺃﺟﺰﺍﺅﻩ ﻭﺗﺼﻠﺢ ﻟﻔﻌﻞ ﺍﻟﻜﺒﺪ ﻓﻴﻪ ﻓﺈﺫﺍ ﰎ ﺍﻬﻧﻀﺎﻡ ﺍﻟﻐﺬﺍﺀ ﻓﻴﻬﺎ ﳍﺬﻳﻦ‬
‫ﺍﻷﻣﺮﻳﻦ ﻭﺟﺐ ﺃﻥ ﻳﻨﺪﻓﻊ ﻣﻨﻬﺎ ﻭﻻ ﻳﻠﺰﻡ ﻓﻴﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺯﻣﺎﻧﹰﺎ ﻟﻪ ﻗﺪﺭ ﻳﻌﺘﺪ ﺑﻪ ﻷﻧﻪ ﻟﻮ ﺑﻘﻲ ﻓﻴﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺯﻣﺎﻧﹰﺎ ﻛﺜﲑﹰﺍ ﻟﺰﻡ‬
‫ﺫﻟﻚ ﺃﻣﺮﺍﻥ‪ :‬ﺃﺣﺪﳘﺎ ﺗﻌﺬﺭ ﻧﻔﻮﺫ ﻏﺬﺍﺀ ﺁﺧﺮ ﺇﻟﻴﻬﺎ ﻓﺘﻬﻀﻤﻪ ﻛﻤﺎ ﻫﻀﻤﺖ ﺍﻷﻭﻝ ﺇﺫ ﻻ ﻳﻜﻮﻥ ﳍﺬﺍ ﺍﻟﺜﺎﱐ ﻣﻜﺎﻥ ﻭﻳﻠﺰﻡ‬
‫ﺫﻟﻚ ﺗﻀﺮﺭ ﺍﻟﺒﺪﻥ ﺑﺎﻧﻘﻄﺎﻉ ﺍﻟﻐﺬﺍﺀ ﺍﻟﺜﺎﱐ ﻋﻨﻪ ﺇﱃ ﺃﻥ ﻳﻨﺪﻓﻊ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺇﻥ ﺍﻟﻐﺬﺍﺀ ﺇﺫﺍ ﺑﻘﻲ ﰲ ﺍﳌﻌﺪﺓ ﺑﻌﺪ ﲤﺎﻡ ﺍﻬﻧﻀﺎﻣﻪ ﻓﺴﺪ ﻷﻥ ﺍﳊﺮﺍﺭﺓ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﺴﺘﻤﺮ ﻋﻤﻠﻬﺎ ﻓﻴﻪ‪ .‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ‬
‫ﻳﺘﺪﺧﻦ ﺃﻭ ﳛﺘﺮﻕ ﻭﺑﺎﳉﻤﻠﺔ ﺃﻥ ﻳﺼﲑ ﲝﺎﻝ ﻻ ﻳﺼﻠﺢ ﻟﻔﻌﻞ ﺍﻟﻜﺒﺪ ﻓﻴﻪ ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻳﻨﺪﻓﻊ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﳌﻌﺪﺓ ﺇﺫﺍ ﰎ‬
‫ﺍﻬﻧﻀﺎﻣﻪ ﻓﻴﻬﺎ ﻭﺍﻧﺪﻓﺎﻋﻪ ﺣﻴﻨﺌﺬٍ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﱃ ﺍﻟﻜﺒﺪ ﻓﺈﻥ ﻋﺮﻭﻕ ﺍﻟﻜﺒﺪ ﻷﺟﻞ ﺿﻴﻘﻬﺎ ﻻ ﳝﻜﻦ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﻓﻴﻬﺎ‬
‫ﻼ ﻟﻐﺎﺑﺖ ﻣﻨﻔﻌﺘﻪ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻧﺪﻓﺎﻋﻪ ﺣﻴﻨﺌﺬٍ‬ ‫ﺩﻓﻌﻪ ﻭﰲ ﺯﻣﺎﻥ ﻗﺼﲑ ﺟﺪﹰﺍ ﻭﻟﻮ ﺍﻧﺪﻓﻊ ﺇﱃ ﻓﻮﻕ ﻓﺨﺮﺝ ﺑﺎﻟﻘﻲﺀ ﻣﺜ ﹰ‬
‫ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺒﺪﻥ ﻭﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﲡﻮﻳﻒ ﳝﻜﻦ ﻧﻔﻮﺫﻩ ﻓﻴﻪ ﺩﻓﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﲝﻴﺚ ﳜﺮﺝ ﻫﺬﺍ‬
‫ﺍﻟﻐﺬﺍﺀ ﻣﻨﻪ ﺩﻓﻌﺔ ﺃﻳﻀﹰﺎ ﺑﻞ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻘﻴﻢ ﻓﻴﻪ ﺍﻟﻐﺬﺍﺀ ﻣﺪﺓ ﰲ ﻣﺜﻠﻬﺎ ﻳﺘﻤﻜﻦ ﺍﻟﻜﺒﺪ ﻣﻦ ﺃﺧﺬ ﺍﻟﺼﺎﱀ ﻣﻨﻪ ﺍﻟﺼﺎﰲ ﻓﻠﺬﻟﻚ ﻻ‬
‫ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﺑﻘﺮﺏ ﺍﻟﻜﺒﺪ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﻗﺒﻮﻟﻪ ﳉﻤﻠﺔ ﺍﻟﻐﺬﺍﺀ ﺩﻓﻌﺔ ﻳﺘﻌﺬﺭ ﻣﻊ ﺫﻟﻚ‬
‫ﻼ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ‬ ‫ﺧﺮﻭﺟﻪ ﻣﻨﻪ ﺩﻓﻌﺔ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﳍﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﺍﻣﺘﺪﺍﺩ ﻛﺒﲑ ﺣﱴ ﻳﻜﻮﻥ ﺑﻌﻀﻪ ﻣﺴﺘﺴﻔ ﹰ‬
‫ﺣﱴ ﻳﻘﺒﻞ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﻓﻴﻪ ﻣﻦ ﺍﳌﻌﺪﺓ ﺩﻓﻌﺔ ﻭﻳﻜﻮﻥ ﺑﻌﻀﻪ ﻣﻊ ﺫﻟﻚ ﻣﻠﺘﻮﻳﹰﺎ ﻣﺘﻌﺮﺟﹰﺎ ﺣﱴ ﻳﻌﺴﺮ ﻧﻔﻮﺫ ﻫﺬﺍ ﺍﻟﻐﺬﺍﺀ ﻣﻨﻪ ﺇﱃ‬
‫ﺧﺎﺭﺝ ﺩﻓﻌﺔ ﻓﻴﻔﻮﺕ ﺍﻟﻜﺒﺪ ﺃﺧﺬ ﺍﻟﺼﺎﱀ ﻣﻨﻪ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺗﻌﺎﺭﳚﻪ ﻭﺍﻟﺘﻮﺍﺀﻩ ﻳﺼﻌﺪ ﺑﻌﻀﻪ ﺇﱃ ﻓﻮﻕ ﺣﱴ ﻳﻌﺴﺮ‬
‫ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﰲ ﺫﻟﻚ ﺍﻟﺼﺎﻋﺪ ﺇﻻ ﺑﻔﻌﻞ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺩﻓﻌﻪ ﻭﺫﻟﻚ ﻋﻨﺪ ﻓﺮﺍﻍ ﺍﻟﻜﺒﺪ ﻣﻦ ﺟﺬﺏ ﻣﺎ ﻣﻦ‬
‫ﺷﺄﻬﻧﺎ ﺟﺬﺑﻪ ﻣﻨﻪ‪.‬‬
 ‫ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﻳﺴﻬﻞ ﻧﻔﻮﺫ ﺍﻟﺼﺎﱀ ﻣﻨﻪ ﺇﱃ ﺍﻟﻜﺒﺪ ﻭﻫﺬﺍ ﺇﳕﺎ ﳝﻜﻦ ﺑﺄﺣﺪ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﳎﺎﺭ‬
‫ﻳﻨﻔﺬ ﻣﻨﻬﺎ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﻜﺒﺪ ﻭﺍﻟﻜﺒﺪ ﳚﺬﺏ ﺫﻟﻚ ﺍﻟﺼﺎﱀ ﻣﻦ ﺗﻠﻚ ﺍﺠﻤﻟﺎﺭﻱ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻡ ﻫﺬﺍ‬
‫ﺍﻟﺘﺠﻮﻳﻒ ﻭﺍﺳﻊ ﺍﳌﻨﺎﻓﺬ ﻭﺍﳌﺴﺎﻡ ﺣﱴ ﻳﺴﻬﻞ ﺭﺷﺢ ﺫﻟﻚ ﺍﻟﺼﺎﱀ ﻣﻦ ﺑﺎﻃﻦ ﺍﻟﺘﺠﻮﻳﻒ ﺇﱃ ﺧﺎﺭﺟﻪ ﻓﻴﺄﺧﺬ ﺍﻟﻜﺒﺪ ﳚﺬﻬﺑﺎ ﻟﻪ‬
‫ﺑﻌﻀﻬﺎ ﺑﻨﻔﺴﻬﺎ ﻭﺑﻌﻀﻪ ﺑﺎﻧﺘﺸﺎﻑ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﻫﻲ ﻛﺎﻷﺻﻮﻝ ﻟﻠﻌﺮﻕ ﺍﻟﻨﺎﻓﺬ ﰲ ﻣﻘﻌﺮ ﺍﻟﻜﺒﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺒﺎﺏ ﻭﺫﻟﻚ ﻛﻤﺎ‬
‫ﻫﻮ ﻣﺬﻫﺒﻨﺎ‪ .‬ﻭﻟﻜﻦ ﺍﺗﺼﺎﻝ ﺍﺠﻤﻟﺎﺭﻱ ﻬﺑﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﺑﺎﻃﻞ ﻷﻣﺮﻳﻦ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﻟﻮﺟﻮﺩ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﻓﻴﻤﺎ ﺳﻠﻒ‬
‫ﻣﺮﺍﺭﹰﺍ ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﳌﺎ ﻛﺎﻥ ﺍﻟﻐﺬﺍﺀ ﳛﺼﻞ ﻓﻴﻪ ﻭﻫﻮ ﺑﻌﺪ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ ﻣﺴﺘﻌﺪ ﻷﻥ ﺗﺘﻮﻟﺪ ﻣﻨﻪ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻷﲞﺮﺓ‬
‫ﻭﺍﻟﻜﺒﺪ ﻭﺍﳌﺮﺍﺭﺓ ﳎﺎﻭﺭﺗﺎﻥ ﻟﻪ ﻓﻬﻤﺎ ﲝﺮﺍﺭﻬﺗﻤﺎ ﳛﺪﺛﺎﻥ ﻓﻴﻪ ﺫﻟﻚ ﻭﺇﺫﺍ ﺣﺼﻠﺖ ﻫﺬﻩ ﺍﻟﺮﻳﺎﺡ ﻭﻷﲞﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻓﻬﻲ‬
‫ﻻ ﳏﺎﻟﺔ ﲤﺪﺩﻩ ﻭﺗﻐﲑ ﻭﺿﻊ ﺑﻌﺾ ﺃﺟﺰﺍﺋﻪ ﻋﻦ ﺑﻌﺾ ﻓﻠﻮ ﻛﺎﻥ ﻟﻪ ﻋﺮﻭﻕ ﺗﺘﺼﻞ ﺑﻪ ﻭﺑﺎﻟﻜﺒﺪ ﻟﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺗﻌﺮﺽ‬
‫ﳍﺎ ﻛﺜﲑﹰﺍ ﺃﻥ ﺗﺘﻤﺪﺩ ﲤﺪﺩﹰﺍ ﻛﺜﲑﹰﺍ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺗﻘﻄﻌﻬﺎ ﻭﻛﺎﻥ ﻳﻠﺰﻡ ﺫﻟﻚ ﺗﻌﺬﺭ ﻧﻔﻮﺫ ﺍﻟﻐﺬ ﺍﺀ ﻭﺧﺮﻭﺝ ﺍﻟﺮﻃﻮﺑﺎﺕ ﺍﻟﱵ ﰲ‬
‫ﺍﻟﻜﺒﺪ ﻣﻦ ﺫﻟﻚ ﺍﳌﻨﻘﻄﻊ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﻭﻛﺎﻥ ﻳﻠﺰﻡ ﺫﻟﻚ ﻓﺴﺎﺩ ﺍﻟﺒﺪﻥ‪ ،‬ﻓﻠﺬﻟﻚ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﺇﱃ‬
‫ﺍﻟﻜﺒﺪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺮﻭﻕ ﺗﺘﺼﻞ ﺑﻪ ﻭﺑﺎﻟﻜﺒﺪ ﻛﻤﺎ ﻗﺎﻟﻮﻩ‪ .‬ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻭﺇﳕﺎ‬
‫ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﺫ ﺍ ﻣﺴﺎﻡ ﻛﺜﲑﺓ ﻭﺍﺳﻌﺔ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﺟﺮﻡ ﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻟﻪ ﺛﻘﺐ‬
‫ﺣﱴ ﳝﻜﻦ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺧﻠﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺠﻮﻳﻒ ﻫﻮ ﺍﻟﻌﻀﻮ ﺍﳌﺴﻤﻰ ﺑﺎﳌﻌﺎﺀ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺧﻠﻖ ﺃﻣﻌﺎﺅﻩ ﺍﻟﱵ ﻫﻲ ﺁﻻﺕ ﺩﻓﻊ ﺍﻟﻔﻀﻞ ﺍﻟﻴﺎﺑﺲ ﻛﺜﲑﺓ ﺍﻟﻌﺪﺩ ﻭﺍﻟﺘﻼﻓﻴﻒ‪.‬‬
‫ﻗﺪ ﺫﻛﺮ ﻫﺎ ﻫﻨﺎ ﻟﻜﺜﺮﺓ ﻋﺪﺩ ﺍﻷﻣﻌﺎﺀ ﻭﻛﺜﺮﺓ ﺗﻼﻓﻴﻔﻬﺎ ﻣﻨﻔﻌﺘﲔ‪:‬‬

‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻥ ﻳﺘﺄﺧﺮ ﺧﺮﻭﺝ ﺍﻟﺜﻔﻞ ﻣﻨﻬﺎ ﻓﻼ ﳜﺮﺝ ﻛﻤﺎ ﻳﺪﺧﻞ ﻓﻴﻠﺰﻡ ﺳﺮﻋﺔ ﺧﺮﻭﺟﻪ ﺳﺮﻋﺔ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﻐﺬﻱ ﻷﻧﻪ ﺇﺫﺍ‬
‫ﺧﺮﺝ ﺑﺴﺮﻋﺔ ﺧﺮﺝ ﻗﻞ ﺃﺧﺬ ﺍﻟﻜﺒﺪ ﻣﻨﻪ ﺍﻟﻐﺬﺍﺀ ﺍﻟﻜﺎﰲ ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﺇﺩﺧﺎﻝ ﻏﺬﺍﺀ ﺁﺧﺮ ﻟﻴﺄﺧﺬ ﻣﻨﻪ ﺍﻟﻘﺪﺭ ﺍﻟﻜﺎﰲ ﻭﻳﻠﺰﻡ‬
‫ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻝ ﺍﻹﻧﺴﺎﻥ ﰲ ﻛﺜﺮﺓ ﻋﺪﺩ ﺍﻏﺘﺬﺍﺋﻪ ﻛﺤﺎﻝ ﺍﻟﺪﻭﺍﺏ ﻭﺗﻠﻚ ﺣﺎﻝ ﻣﺴﺘﻨﻜﺮﺓ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻨﺴﺐ ﺇﱃ ﺍﻟﺸﺮﻩ‪ ،‬ﻭﺍﻟﻐﺬﺍﺀ ﺍﻟﻮﺍﺭﺩ ﺑﻌﻤﻞ ﺫﻟﻚ ﻳﻜﻮﻥ ﺣﺎﻟﻪ ﻛﺤﺎﻝ ﺍﻷﻭﻝ ﻓﻴﺨﺮﺝ ﺃﻳﻀﹰﺎ ﺑﺴﺮﻋﺔ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ‬
‫ﻛﺜﺮﺓ ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻘﻴﺎﻡ ﻟﻠﺘﱪﺯ ﻭﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻣﺴﺘﻨﻜﺮ ﺷﺎﻏﻞ ﻟﻪ ﻋﻦ ﺍﳌﻬﺎﻡ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﻤﺎ‪ :‬ﺃﻥ ﻛﺜﺮﺓ ﻋﺪﺩ ﺍﻷﻣﻌﺎﺀ ﻭﺗ ﻼﻓﻴﻔﻬﺎ ﻳﻠﺰﻣﻪ ﺗﻐﻴﲑ ﺃﻭ ﺿﺎﻉ ﺍﻟﻐﺬﺍﺀ ﺍﻟﺬﻱ ﰲ ﲡﻮﻳﻔﻬﺎ ﻭﺫﻟﻚ ﻷﻥ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﰲ‬
‫ﻣﻮﺿﻊ ﰲ ﺍﻟﻌﻤﻖ ﻳﺮﺟﻊ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﰲ ﺍﶈﻴﻂ ﺃﻭ ﻣﺎ ﻳﻘﺮﺏ ﻣﻨﻪ ﻓﻴﺴﻬﻞ ﻧﻔﻮﺫ ﻣﺎ ﻳﻨﻔﺬ ﻣﻨﻪ ﺇﱃ ﺍﻟﻜﺒﺪ‪.‬‬
‫ﺃﻣﺎ ﻋﻨﺪﻫﻢ ﻓﺒﺴﺒﺐ ﻗﺮﺑﻪ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺍﳌﺎﺻﺔ ﻋﻨﺪ ﺣﺼﻮﻟﻪ ﻣﻦ ﺍﶈﻴﻂ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻨﺪﻧﺎ ﻓﻸﺟﻞ ﻗﺮﺑﻪ ﺣﻴﻨﺌﺬٍ ﻣﻦ ﻣﺴﺎﻡ ﺍﳌﻌﺎﺀ ﺍﻟﱵ ﳜﺮﺝ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺮﺷﺢ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺎﺗﲔ ﺍﳌﻨﻔﻌﺘﲔ ﻟﻴﺴﺘﺎ ﻣﺘﻮﻗﻔﺘﲔ ﻋﻠﻰ ﻛﺜﺮﺓ ﻋﺪﺩ ﺍﻷﻣﻌﺎﺀ ﻷﻬﻧﺎ ﻟﻮ ﻛﺎﻧﺖ ﻭﺍﺣﺪﺓ ﻭﻟﻜﻨﻬﺎ ﻃﻮﻳﻠﺔ‬
‫ﻭﻛﺜﲑﺓ ﺍﻟﺘﻼﻓﻴﻒ ﻟﻜﺎﻧﺖ ﻫﺎﺗﺎﻥ ﺍﳌﻨﻔﻌﺘﺎﻥ ﻣﺘﺤﻘﻘﺘﲔ ﻣﻊ ﺃﻥ ﺍﻷﻣﻌﺎﺀ ﻭﺍﺣﺪ؟ ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﺍﺧﺘﻼﻑ ﺍﻷﻣﺮ ﰲ ﻫﺬﺍ ﻟﻴﺲ ﺇﻻ‬
‫ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻘﻂ‪ ،‬ﻓﺈﻥ ﻗﻮﻟﻨﺎ ﺃﻥ ﻋﺪﺩ ﺍﻷﻣﻌﺎﺀ ﺳﺘﺔ ﻟﻴﺲ ﻣﻌﻨﺎﻩ‪ ،‬ﺃﻥ ﺳﺘﺔ ﺃﻣﻌﺎﺀ ﻣﻨﻔﺼﻞ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ‬
‫ﻳﻘﺎﻝ ﻟﻪ ﻣﻌﺎﺀ ﺑﻞ ﲨﻴﻊ ﻫﺬﻩ ﻣﺘﺼﻠﺔ‪ .‬ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﺇﻬﻧﺎ ﻛﺜﲑ ﺓ ﺍﻟﻌﺪﺩ ﲟﻌﲎ ﺃﻥ ﺑﻌﻀﻬﺎ ﺭﻗﻴﻖ ﺍﳉﺮﻡ ﺿﻴﻖ ﺍﻟﺘﺠﻮﻳﻒ‪ ،‬ﻭﺑﻌﻀﻬﺎ‬
‫ﻏﻠﻴﻆ ﺍﳉﺮﻡ‪ ،‬ﻭﺍﺳﻊ ﺍﻟﺘﺠﻮﻳﻒ‪ .‬ﻭﺑﻌﻀﻬﺎ ﺫﺍﻫﺐ ﰲ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ .‬ﻭ ﺑﻌﻀﻬﺎ ﻣﻠﺘﻮ ﺁﺧﺬ ﻋﻠﻰ ﺍﻻﺳﺘﺪﺍﺭﺓ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﺍﻟﻜﻞ‬
‫ﰲ ﺍﳊﻘﻴﻘﺔ ﺷﻲﺀ ﻭﺍﺣﺪ ﻣﺘﺼﻞ ﻓﻼ ﻓﺮﻕ ﺑﲔ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻬﻧﺎ ﻣﻌﺎﺀ ﻭﺍﺣﺪ ﳐﺘﻠﻒ ﺍﻷﺟﺰﺍﺀ ﻓﻴﻤﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻭﺑﲔ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ‬
‫ﻛﻞ ﺟﺰﺀ ﻣﻨﻬﺎ ﻣﻌﺎﺀ ﺑﺮﺃﺳﻪ ﺇﺫ ﺍﳉﻤﻴﻊ ﻣﺘﺼﻞ ﻛﺸﻲﺀ ﻭﺍﺣﺪ‪ .‬ﻭﺍﳋﻼﻑ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻘﻂ‪ .‬ﻭﺍﻟﻐﺮﺽ ﺑﻄﻮﻝ ﺑﻘﺎﺀ ﺍﻟﻐﺬﺍﺀ ﰲ‬
‫ﺍﻷﻣﻌﺎﺀ ﺑﺎﻟﺬﺍﺕ ﻟﻴﺲ ﺗﺄﺧﺮ ﺧﺮﻭﺟﻪ ﺃﻭ ﺗﺄﺧﺮ ﻃﻠﺐ ﺍﻟﻐﺬﺍﺀ ﺑﻞ ﺍﻟﻐﺮﺽ ﺍﻟﺬﺍﰐ ﺑﺬﻟﻚ ﺃﻥ ﻳﻜﺜﺮ ﻣﺎ ﻳﺼﻞ ﺇﱃ ﺍﻟﻜﺒﺪ ﻣﻦ‬
 ‫ﺍﻟﻐﺬﺍﺀ ﻋﻨﺪ ﻃﻮﻝ ﻟﺒﺜﻪ ﰲ ﺍﻷﻣﻌﺎﺀ ﻟﻜﺜﺮﺓ ﻣﺎ ﳚﺬﺑﻪ ﺇﻟﻴﻬﺎ ﻣﻨﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﻴﺘﻤﻜﻦ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﻣﻦ ﺍﻣﺘﺼﺎﺹ ﺻﻔﺎﻭﺗﻪ ﺍﻟﱵ ﻓﺎﺗﺖ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﱃ ﺇﻥ ﺃﺭﺍﺩ ﻬﺑﺬﺍ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ‬
‫ﻼ ﻓﺬﻟﻚ ﺻﺤﻴﺢ ﻭﺇﻥ ﺃﺭﺍﺩ ﺑﻌﺾ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﻧﻌﺘﻘﺪ ﺃﻬﻧﺎ‬ ‫ﺍﻟﻌﺮﻭﻕ ﺑﻌﺾ ﺍﻟﻌﺮﻭﻕ ﺍﳌﻼﻗﻴﺔ ﻟﻸﻣﻌﺎﺀ ﻭﻫﻲ ﺍﻟﱵ ﰲ ﺍﻟﺜﺮﺏ ﻣﺜ ﹰ‬
‫ﻧﺎﻓﺬﺓ ﰲ ﺃﺟﺮﺍﻡ ﺍﻷﻣﻌﺎﺀ ﺇﱃ ﲡﺎﻭﻳﻔﻬﺎ ﻓﺬﻟﻚ ﳑﺎ ﺃﺑﻄﻠﻨﺎﻩ ﻓﻴﻤﺎ ﺳﻠﻒ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ‬

‫ﺗﻌﺪﻳﺪ ﺍﻷﻣﻌﺎﺀ‬

‫ﻭﲤﻴﻴﺰ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﺪﺩ ﺍﻷﻣﻌﺎﺀ ﺳﺖ‪ ..‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻟﺰﺟﺔ ﳐﺎﻃﻴﺔ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺘﺸﺤﻴﻢ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﺇﻥ ﻋﺪﺩ ﺍﻷﻣﻌﺎﺀ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺳﺘﺔ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﻌﺎﺀ ﺍﳌﺘﺼﻞ ﺑﻘﻌﺮ ﺍﳌﻌﺪﺓ ﻭﻫﻮ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻹﺛﲏ ﻋﺸﺮﻱ ﻻﺑﺪ ﻣﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻟﻴﺴﻬﻞ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﲡﻮﻳﻔﻪ ﺳﺮﻳﻌﹰﺎ‪ .‬ﻭﲰﻲ ﻛﺬﻟﻚ ﻷﻧﻪ ﺑﻘﺪﺭ ﺍﺛﲏ ﻋﺸﺮ ﺇﺻﺒﻌﹰﺎ ﺑﺄﺻﺎﺑﻊ ﺻﺎﺣﺒﻪ‪ .‬ﺇﳕﺎ‬
‫ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻧﻪ ﳛﺘﺎﺝ ﻣﻊ ﺗﺴﻔﻠﻪ ﺃﻥ ﻻ ﻳﺒﻌﺪ ﻛﺜﲑﹰﺍ ﻋﻦ ﺍﻟﻜﺒﺪ ﻓﻴﻘﺮﺏ ﻣﺎ ﻳﺒﻌﺪ ﻣﻨﻪ ﻋﻨﻬﺎ ﻣﺎ ﳛﺪﺙ ﺑﺴﺒﺐ ﺣﺮﺍﺭﻬﺗﺎ‬
‫ﻭﻗﻮﻬﺗﺎ ﺍﳍﺎﺿﻤﺔ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻬﻧﻀﺎﻡ ﺍﻟﻐﺬﺍﺀ ﺃﻋﲏ ﺑﺬﻟﻚ ﺍﻻﻬﻧﻀﺎﻡ ﺍﻟﺬﻱ ﺑﻌﺪ ﺍﻟﻐﺬﺍﺀ ﻫﻀﻢ ﺍﻟﻜﺒﺪ ﻻ ﺍﻻﻬﻧﻀﺎﻡ ﺍﻟﻜﻴﻠﻮﺳﻲ‪.‬‬
‫ﻓﺈﻥ ﺫﻟﻚ ﺍﳍﻀﻢ ﻳﺘﻢ ﰲ ﺍﳌﻌﺪﺓ ﻭﺇﻓﺎﺩﺓ ﺍﳌﻌﺪﺓ ﻟﻪ ﺃﻭﱃ ﻣﻦ ﺇﻓﺎﺩﺓ ﺍﳌﻌﺎﺀ ﻟﻪ ﻓﻠﺬﻟﻚ ﱂ ﳚﻌﻞ ﻃﻮﻟﻪ ﻛﺜﲑﹰﺍ ﺑﻞ ﺑﻘﺪﺭ ﻣﺎ ﻳﺘﺴﻊ ﳌﺎ‬
‫ﻳﻨﺰﻝ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻓﻘﻂ ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻳﻨﺰﻝ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻭﺍﺑﺘﺪﺍﺅﻩ ﻣﻦ ﺍﳌﻨﻔﺬ ﺍﻟﺬﻱ ﰲ ﺃﺳﻔﻞ ﺍﳌﻌﺪﺓ‪ .‬ﻭﺫﻟﻚ ﺍﳌﻨﻔﺬ ﰲ‬
‫ﻭﺳﻂ ﻋﺮﺽ ﺍﻟﺒﺪﻥ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﻮﺫ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻗﺪﺍﻡ ﻓﻘﺮﺍﺕ ﺍﻟﺼﻠﺐ ﻭﻟﺬﻟﻚ ﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻳﺮﺗﺒﻂ ﻬﺑﺎ ﻟﻴﺒﻘﻰ ﻭﺿﻌﻪ‬
‫ﳏﻔﻮﻇﹰﺎ ﻭﻻ ﻳﻨﺤﺮﻑ ﲟﺎ ﳛﺪﺙ ﻟﻪ ﻣﻦ ﺍﻟﺮﻳﺎﺡ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺼﺢ ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻗﺪﺍﻡ ﺃﺳﻔﻞ ﺍﳊﺠﺎﺏ‪ ،‬ﻭﺍﳊﺠﺎﺏ‬
‫ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﻓﻠﺬﻟﻚ ﻻ ﳝﻜﻦ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺘﻠﻚ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺒﺘﺔ ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻘﻴﻤﹰﺎ‬
‫ﻟﻴﺴﻬﻞ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﺇﱃ ﲡﻮﻳﻔﻪ ﻛﺬﻟﻚ ﺍﳌﻌﺎﺀ ﺍﻵﺧﺮ ﻭﻫﻮ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺴﺮﻡ ﻭﻫﻮ ﺍﳌﺘﺼﻞ ﺑﺎﳌﺨﺮﺝ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺪﺑﺮ ﳛﺘﺎﺝ‬
‫ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻟﻴﺴﻬﻞ ﺧﺮﻭﺝ ﺍﻟﺜﻘﻞ ﻣﻨﻪ ﻭﻟﺬﻟﻚ ﻳﺴﻤﻰ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺇﳕﺎ ﳜﺘﺺ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ﻟﻪ‬
‫ﻣﺸﺎﺭﻛﺔ ﺍﻷﻭﻝ ﰲ ﺫﻟﻚ ﻷﻥ ﺍﻷﻭﻝ ﻟﻘﺼﺮﻩ ﻟﻴﺴﺖ ﺗﻠﺰﻣﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﲞﻼﻑ ﻫﺬ ﺍ ﺍﳌﻌﺎﺀ ﻓﺈﻥ ﻫﺬﺍ ﻳﺄﺧﺬ ﰲ ﺍﻻﳓﺪﺍﺭ ﻣﻦ‬
‫ﻗﺮﺏ ﺍﳌﻌﺪﺓ ﺇﱃ ﺍﻟﺪﺑﺮ ﻣﻨﺤﺪﺭﹰﺍ ﻋﻠﻰ ﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ ﻷﻧﻪ ﳝﺘﺪ ﻣﻦ ﺍﻟﺪﺑﺮ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﶈﺎﺫﻱ ﻟﻪ ﻣﻦ ﻓﻮﻕ ﻭﺍﻟﺪﺑﺮ ﰲ ﻭﺳﻄﻪ‬
‫ﺛﺨﺎﻧﺔ ﺍﻟﺒﺪﻥ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﳑﺘﺪﹰﺍ ﰲ ﻭﺳﻂ ﻋﺮﺽ ﺍﻟﺒﺪﻥ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﳑﺘﺪﹰﺍ ﻋﻠﻰ ﻓﻘﺮﺍﺕ ﺍﻟﻈﻬﺮ ﻭﻗﺪ ﻭﺳﻊ‬
‫ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻭﻃﻮﻝ ﻟﻴﺘﻤﻜﻦ ﺃﻥ ﻳﺘﺴﻊ ﻟﻘﺪﺭ ﻛﺜﲑ ﻣﻦ ﺍﻟﺜﻘﻞ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﻷﻥ ﻫﺬﺍ ﺍﻟﺜﻘﻞ ﻗﺪ ﳚﻒ ﻭﻻ ﻳﺴﻬﻞ ﺧﺮﻭﺟﻪ‬
‫ﻭﳛﺘﺒﺲ ﺃﻳﺎﻣﹰﺎ ﻓﻴﺤﺘﺎﺝ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﺃﻥ ﻳﻜﻮﻥ ﲡﻮﻳﻔﻪ ﲝﻴﺚ ﻳﺘﺴﻊ ﳌﺎ ﳚﺘﻤﻊ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻣﻦ ﺍﻟﺜﻘﻞ‪ .‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ‬
‫ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻣﻊ ﻛﺜﺮﺓ ﺳﻌﺘﻪ ﻛﺜﲑ ﺍﻟﻄﻮﻝ ﻭﺃﻣﺎ ﺍﳌﻌﺎﺀ ﺍﻟﺬﻱ ﺑﻌﺪ ﺍﻹﺛﲏ ﻋﺸﺮﻱ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻨﺰﻝ ﺃﻳﻀﹰﺎ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻓﺈﻥ‬
‫ﺍﻟﻐﺬﺍﺀ ﻳﻨﺤﺪﺭ ﻣﻦ ﺍﳌﻌﺎﺀ ﺍﻹﺛﲏ ﻋﺸﺮﻱ ﺩﻓﻌﺔ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺜﺎﱐ ﻳﺘﻌﺪﻯ ﺇﱃ ﺍﻟﻜﺒﺪ ﺑﻜﺜﲑ ﻭﻳﻨﺤﺪﺭ ﺍﻟﻐﺬﺍﺀ ﻣﻨﻪ ﺳﺮﻳﻌﹰﺎ ﺟﺪﹰﺍ‬
‫ﻓﻼ ﻳﺘﻤﻜﻦ ﺍﻟﻜﺒﺪ ﻭﻻ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﺣﻮﻟﻪ ﻭﺍﻟﱵ ﰲ ﺍﻟﺜﺮﺏ ﻣﻦ ﺃﻥ ﳝﺘﺺ ﻣﻨﻪ ﻏﺬﺍﺀ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻻ ﻛﺎﻧﺖ ﻗﻮﺓ ﺍﻟﻜﺒﺪ ﺍﳍﺎﺿﻤﺔ‬
‫ﺗﻘﻮﻯ ﻋﻠﻰ ﻫﻀﻢ ﺍﻟﻐﺬﺍﺀ ﺍﻟﺬﻱ ﻓﻴﻪ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻳﺄﺧﺬ ﺃﻭ ﹰﻻ ﺇﱃ ﺟﻬﺔ ﺍﻟﻴﻤﲔ ﻟﻴﺼﻞ ﺇﱃ ﺍﻟﻜﺒﺪ ﰒ‬
‫ﻳﻨﺤﺮﻑ ﻋﻨﻬﺎ ﺁﺧﺬﹰﺍ ﺇﱃ ﺍﻟﻴﺴﺎﺭ ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﺍﺑﺘﺪﺍﺀ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻫﻮ ﻣﻦ ﺁﺧﺮ ﺍﳌﻌﺎﺀ ﺍﻹﺛﲏ ﻋﺸﺮﻱ ﻓﻠﻮ ﻧﻔﺬ ﻋﻠﻰ‬
 ‫ﺍﻻﺳﺘﻘﺎﻣﺔ ﻧﺎﺯ ﹰﻻ ﳋﺮﺝ ﺍﻟﻐﺬﺍﺀ ﻣﻨﻪ ﻭﻣﻦ ﺍﻹﺛﲏ ﻋﺸﺮﻱ ﺩﻓﻌﺔ ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﻣﻨﻔﻌﺔ ﻣﺎ ﰲ ﻫﻀﻢ ﺍﻟﻐﺬﺍﺀ ﻭﻻ ﰲ ﺃﺧﺬ ﺍﻟﻜﺒﺪ‬
‫ﻣﻨﻬﺎ ﺍﻟﺼﻔﺎﻭﺓ ﻭﻟﻮ ﻧﻔﺬ ﺃﻭ ﹰﻻ ﺇﱃ ﺍﻟﻴﺴﺎﺭ ﻟﺒﻌﺪ ﺃﻭ ﹰﻻ ﻋﻦ ﺍﻟﻜﺒﺪ ﻭﻗﻞ ﺟﺪﹰﺍ ﻣﺎ ﻳﺄﺧﺬ ﺍﻟﻜﺒﺪ ﻣﻨﻪ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ‬
‫ﺃﻥ ﻳﻨﻔﺬ ﺃﻭ ﹰﻻ ﺇﱃ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﻭﺻﻮﻟﻪ ﺇﱃ ﻫﻨﺎﻙ ﻭﺇﻻ ﻛﺎﻥ ﻗﺼﲑﹰﺍ ﺟﺪﹰﺍ ﻓﻴﻘﻞ ﻟﺬﻟﻚ ﻣﻨﻔﻌﺘﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﻟﻪ ﻃﻮﻝ‬
‫ﻳﻌﺘﺪ ﺑﻪ ﻭﻧﻔﺬ ﻣﻦ ﺍﻟﻴﻤﲔ ﺇﱃ ﺍﻟﻴﺴﺎﺭ‪ ،‬ﻭﺗﻌﺪﻯ ﺑﺬﻟﻚ ﻣﻮﺿﻊ ﺍﺑﺘﺪﺍﺋﻪ ﻟﻴﻄﻮﻝ‪ ،‬ﻭﻫﻮ ﰲ ﺃﺧﺬﻩ ﺇﱃ ﺍﻟﻴﻤﲔ ﻳﺄﺧﺬ ﻣﺮﺗﻔﻌﹰﺎ ﻟﺌﻼ‬
‫ﳜﺮﺝ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﻹﺛﲏ ﻋﺸﺮﻱ ﺑﺴﺮﻋﺔ ﻻﻥ ﻧﻔﻮﺫ ﺍﻟﺜﻔﻞ ﺇﱃ ﻓﻮﻕ ﻋﺴﺮ ﰒ ﺇﺫﺍ ﺍﻧﻌﻄﻒ ﺇﱃ ﺍﻟﻴﺴﺎﺭ ﺁﺧﺬﹰﺍ ﺇﱃ ﺃﺳﻔﻞ ﻷﻧﻪ‬
‫ﻻ ﳚﺪ ﻣﺴﺎﻓﺔ ﻣﺴﺘﻘﻴﻤﺔ ﻷﻥ ﺳﻠﻮﻛﻪ ﺇﱃ ﺍﻟﻴﺴﺎﺭ ﲢﺖ ﻣﺴﻠﻜﻪ ﺇﱃ ﺍﻟﻴﻤﲔ ﻭﻫﻮ ﰲ ﺳﻠﻮﻛﻪ ﺇﱃ ﺍﻟﻴﻤﲔ ﻳﺴﻠﻚ ﻣﺮﺗﻔﻌﹰﺎ‬
‫ﻓﻠﺬﻟﻚ ﰲ ﺳﻠﻮﻛﻪ ﺇﱃ ﺍﻟﻴﺴﺎﺭ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻨﺤﺪﺭ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺳﺮﻋﺔ ﺍﳓﺪﺍﺭ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﲡﻮﻳﻔﻪ ﻓﻠﺬﻟﻚ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﺇﱃ‬
‫ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻳﻄﻮﻝ ﻭﻳﻌﺴﺮ ﻭﻧﻔﻮﺫﻩ ﻋﻨﻪ ﻳﻘﺼﺮ ﻓﻠﺬﻟﻚ ﻳﺒﻘﻰ ﲡﻮﻳﻔﻪ ﺧﺎﻟﻴﹰﺎ ﺃﻋﲏ ﺑﺬﻟﻚ ﲡﻴﻔﻪ ﻣﻦ ﻋﻨﺪ ﻗﺮﺏ ﺍﻟﻜﺒﺪ ﺇﱃ ﺁﺧﺮﻩ‬
‫ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺄﺧﺬ ﰲ ﺍﻻﻧﻌﻄﺎﻑ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﳜﻠﻮ ﺁﺧﺮ ﲡﻮﻳﻔﻪ ﺍﻵﺧﺬ ﺇﱃ ﺍﻟﻴﻤﻦ ﻋﻨﺪ ﻗﺮﺏ ﺍﻟﻜﺒﺪ ﻷﻥ ﺍﻟﻐﺬﺍﺀ ﺇﺫﺍ‬
‫ﺍﳓﺪﺭ ﻣﻦ ﺍﺑﺘﺪﺍﺀ ﺍﻧﻌﻄﺎﻓﻪ ﺇﱃ ﺍﻟﻴﺴﺎﺭ ﺟﺬﺏ ﻣﺎ ﻭﺭﺍﺀﻩ ﻟﺌﻼ ﳜﻠﻮ ﺍﳌﻜﺎﻥ ﻓﻴﻠﺰﻡ ﺫﻟﻚ ﺧﻠﻮ ﺃﻛﺜﺮ ﲡﻮﻳﻔﻪ ﺍﻵﺧﺬ ﺇﱃ ﺟﻬﺔ‬
‫ﺍﻟﻜﺒﺪ ﻭﻟﺬﻟﻚ ﻳﺴﻤﻰ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﺑﺎﻟﺼﺎﺋﻢ ﻷﻧﻪ ﲝﺴﺐ ﻭﺿﻌﻪ ﳜﻠﻮ ﲡﻮﻳﻔﻪ ﺑﺴﺮﻋﺔ ﻛﺨﻠﻮ ﺟﻮﻑ ﺍﻟﺼﺎﺋﻢ ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ‬
‫ﺍﳌﺮﺍﺭﺓ ﻣﻮﺿﻮﻋﺔ ﲝﺬﺍﺋﻪ ﻓﻠﺬﻟﻚ ﻳﻜﺜﺮ ﻣﺎ ﻳﺘﺮﺷﺢ ﻣﻨﻬﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺼﻔﺮﺍﺀ‪ .‬ﻭﺫﻟﻚ ﺑﻠﺬﻋﻪ ﻳﺴﺮﻉ ﺧﺮﻭﺝ ﻣﺎ ﰲ ﲡﻮﻳﻔﻪ ﻣﻦ‬
‫ﺍﻟﻐﺬﺍﺀ ﻭﻛﺬﻟﻚ ﺍﻟﻌﺮﻭﻕ ﺍﳌﺎﺻﺔ ﻫﻲ ﺑﻘﺮﺑﻪ ﻛﺜﲑﺓ‪.‬‬

‫ﻓﻜﺜﲑﹰﺍ ﻣﺎ ﺗﺄﺧﺬ ﻣﻨﻪ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻭﺫﻟﻚ ﻣﻮﺟﺐ ﳋﻠﻮﻩ ﻭﻛﺬﻟﻚ ﺍﻟﻜﺒﺪ ﻟﻘﺮﻬﺑﺎ ﻣﻨﻪ ﻳﻜﺜﺮ ﻣﺎ ﳝﺘﺼﻪ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻭﲨﻴﻊ ﺫﻟﻚ‬
‫ﻣﻮﺟﺐ ﳋﻠﻮ ﲡﻮﻳﻔﻪ ﻟﺬﻟﻚ ﻳﺴﻤﻰ ﺑﺎﻟﺼﺎﺋﻢ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺎﳌﻌﺎﺀ ﺍﻟﺬﻱ ﺑﻌﺪ ﻫﺬﻳﻦ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑ‬
‫ﺍﻟﺘﻼﻓﻴﻒ ﻟﻜﺜﲑ ﻣﻘﺎﻡ ﺍﻟﻐﺬﺍﺀ ﻓﺈﻥ ﺑﻘﺎﺀﻩ ﰲ ﻫﺬﻳﻦ ﺍﳌﻜﺎﻧﲔ ﻗﻠﻴﻞ‪ ً.‬ﻣﺎ ﺗﺄﺧﺬ ﻣﻨﻪ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻭﺫﻟﻚ ﻣﻮﺟﺐ ﳋﻠﻮﻩ ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﻜﺒﺪ ﻟﻘﺮﻬﺑﺎ ﻣﻨﻪ ﻳﻜﺜﺮ ﻣﺎ ﳝﺘﺼﻪ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻭﲨﻴﻊ ﺫﻟﻚ ﻣﻮﺟﺐ ﳋﻠﻮ ﲡﻮﻳﻔﻪ ﻟﺬﻟﻚ ﻳﺴﻤﻰ ﺑﺎﻟﺼﺎﺋﻢ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‬
‫ﻓﺎﳌﻌﺎﺀ ﺍﻟﺬﻱ ﺑﻌﺪ ﻫﺬﻳﻦ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﻟﺘﻼﻓﻴﻒ ﻟﻜﺜﲑ ﻣﻘﺎﻡ ﺍﻟﻐﺬﺍﺀ ﻓﺈﻥ ﺑﻘﺎﺀﻩ ﰲ ﻫﺬﻳﻦ ﺍﳌﻜﺎﻧﲔ ﻗﻠﻴﻞ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻸﺟﻞ ﺍﺳﺘﻘﺎﻣﺘﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻠﻤﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﺎﺀ ﺍﻟﺜﺎﻟﺚ ﻳﺴﻤﻰ ﺑﺎﻟﺪﻗﻴﻖ‪ .‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﲨﻴﻌﻬﺎ ﺩﻗﺎﻕ ﻷﻥ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻳﻜﻮﻥ ﺑﻌﺪ ﺭﻗﻴﻖ ﺍﻟﻘﻮﺍﻡ‬
‫ﺳﻴﺎﻻﹰ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﺟﺮﻣﻬﺎ ﺩﻗﻴﻖ ﻭﺫﻟﻚ ﻟﻴﺴﻬﻞ ﺗﺮﺷﻴﺢ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﻣﺴﺎﻣﻬﺎ ﻭﳌﺎ ﺍﺧﺘﺺ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﺑﺎﺳﻢ ﺍﻻﺛﲏ‬
‫ﻋﺸﺮﻯ ﻭﺍﺧﺘﺺ ﺍﻟﺜﺎﱐ ﺑﺎﺳﻢ ﺍﻟﺼﺎﺋﻢ ﺑﻘﻲ ﻫﺬ ﺍ ﺍﻟﺜﺎﻟﺚ ﻟﻴﺲ ﻟﻪ ﺣﺎﻟﺔ ﻳﺴﺘﺤﻖ ﻷﺟﻠﻬﺎ ﺍﲰﹰﺎ ﺧﺎﺻﹰﺎ ﻓﺨﺼﻮﻩ ﺑﺎﻻﺳﻢ ﺍﻟﻌﺎﻡ‬
‫ﻟﻠﺜﻼﺛﺔ ﻭﻫﻮ ﺍﻟﺪﻗﻴﻖ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻃﻮﻳﻞ ﻣﻠﺘﻒ ﻟﻴﻄﻮﻝ ﺑﻘﺎﺀ ﺍﻟﻐﺬﺍﺀ ﻓﻴﻪ ﻟﻴﺴﺘﻮﰲ ﻣﻨﻪ ﺍﻟﻜﺒﺪ ﻣﺎ ﳛﺘﺎﺝ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﺬﻱ ﻳﺄﺧﺬﻩ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺇﳕﺎ ﻫﻮ ﺍﻟﺪﻗﻴﻖ ﺍﳉﺮﻡ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﱂ ﻳﺘﻢ ﻫﻀﻤﻪ ﻭﱂ ﺗﻜﻤﻞ ﺭﻗﺔ ﻗﻮﺍﻣﻪ‪ ،‬ﻓﺈﻥ ﺃﺧﺬ ﺍﻟﻜﺒﺪ ﻟﻪ ﻛﺎﳌﺘﻌﺬﺭ ﻓﻠﺬﻟﻚ‬
‫ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﺒﻘﻰ ﺍﻟﻐﺬﺍﺀ ﰲ ﻣﻌﺎﺀ ﺁﺧﺮ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﻟﻴﺘﻢ ﺍﻬﻧﻀﺎﻡ ﺑﺎﻗﻲ ﺍﻟﻐﺬﺍﺀ ﻓﻴﻪ ﻓﻼ ﻳﺒﻘﻰ ﻣﻨﻪ ﻣﺎ ﻳﺘﻌﺬﺭ ﻧﻔﻮﺫﻩ ﺇﱃ ﺍﻟﻜﺒﺪ‪،‬‬
‫ﻭﺇﳕﺎ ﳝﻜﻦ ﺑﻘﺎﺀ ﺍﻟﻐﺬﺍﺀ ﰲ ﺫﻟﻚ ﺍﳌﻌﺎﺀ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﺇﺫﺍ ﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺘﻼﻓﻴﻒ ﺟﺪﹰﺍ ﻛﺜﲑ ﺍﻟﻄﻮﻝ ﺃﻭ ﻛﺎﻥ ﺫﺍ ﻓﻢ ﻭﺍﺣﺪ ﻟﻴﻜﻮﻥ‬
‫ﺍﻟﻔﻢ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻐﺬﺍﺀ ﻫﻮ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻨﻪ ﻭﻻﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺷﺪﻳﺪ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﻜﺒﺪ ﺣﱴ ﳝﻜﻦ‬
‫ﻋﻤﻠﻬﺎ ﻓﻴﻪ ﻭﺃﺧﺬﻫﺎ ﺍﻟﻐﺬﺍﺀ ﻣﻨﻪ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﺍﻋﻸﻱ ﻳﻜﻮﻥ ﺫﺍ ﻓﻢ ﻭﺍﺣﺪ ﺇﺫ ﻟﻮ ﻛﺎﻥ‬
‫ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺃﻋﲏ ﻛﺜﲑ ﺍﻟﻄﻮﻝ ﻛﺜﲑ ﺍﻟﺘﻼﻓﻴﻒ ﱂ ﻳﺘﺴﻊ ﺍﳌﻜﺎﻥ ﺣﱴ ﺗﻜﻮﻥ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻪ ﺑﻘﺮﺏ ﺍﻟﻜﺒﺪ ﻓﻼ ﺑﺪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﻓﻢ ﻭﺍﺣﺪ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻃﺮﻓﻪ ﺍﻷﺧﲑ ﻭﻫﻮ ﺍﻟﺬﻱ ﰲ ﺍﻟﻴﻤﲔ‬
‫ﻼ ﲟﺎ ﺑﻌﺪﻩ ﻣﻦ ﺍﻷﻣﻌﺎﺀ‬
‫ﻣﺴﺪﻭﺩﹰﺍ ﺃﻋﲏ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻫﻨﺎﻙ ﻓﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﻃﺮﻓﻪ ﺍﻷﺧﲑ ﻭﻫﻮ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﺍﻟﻜﺒﺪ ﻣﺘﺼ ﹰ‬
 ‫ﻭﺗﻜﻮﻥ ﺍﳌﻌﺎﺀ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺪﻗﻴﻖ ﻧﺎﻓﺬﹰﺍ ﰲ ﺟﺮﻣﻪ ﻋﻨﺪ ﻗﺮﺏ ﺍﺗﺼﺎﻟﻪ ﺑﺎﳌﻌﺎﺀ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻭﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻳﺴﻤﻰ ﺑﺎﻷﻋﻮﺭ ﻭﻫﻮ‬
‫ﻣﺘﺴﻊ ﻛﺄﻧﻪ ﻛﻴﺲ ﻭﺍﻟﻐﺮﺽ ﺑﺬﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻐﺬﺍﺀ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﻟﻴﺘﻢ ﺍﻬﻧﻀﺎﻣﻪ ﻓﻴﻪ‪ ،‬ﻭﻳﻜﺜﺮ ﻣﺎ ﻳﺄﺧﺬﻩ ﺍﻟﻜﺒﺪ ﻣﻨﻪ ﻭﺃﻣﺎ‬
‫ﺍﳌﻌﺎﺀ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺼﻞ ﺑﻔﻤﻪ ﻓﻴﺠﺐ ﻓﻴﻪ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻐﺬﺍﺀ ﺇﺫﺍ ﰎ ﺍﻬﻧﻀﺎﻣﻪ ﰲ ﺍﳌﻌﺎﺀ‬
‫ﺍﻷﻋﻮﺭ ﻓﺈﻥ ﺍﻟﻮﺍﺻﻞ ﻣﻨﻪ ﺇﱃ ﺍﻟﻜﺒﺪ ﺇﳕﺎ ﻳﻜﻮﻥ ﲟﺎ ﻫﻮ ﺑﻘﺮﺏ ﻇﺎﻫﺮﻩ ﻓﻘﻂ‪ .‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻋﻤﻘﻪ ﻓﺈﻧﻪ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﺍﻟﺮﺷﺢ ﺣﱴ ﻳﺄﺧﺬﻩ ﺍﻟﻜﺒﺪ ﺇﻻ ﺑﺄﻥ ﻳﺼﲑ ﺑﻘﺮﺏ ﺍﻟﻈﺎﻫﺮ ﻭﺫﻟﻚ ﺇﳕﺎ ﳝﻜﻦ ﺑﺄﻥ ﻳﻨﻔﺬ ﰲ ﻣﻌﺎﺀ ﻛﺜﲑ ﺍﻟﺘﻼﻓﻴﻒ ﻃﻮﻳﻞ ﺣﱴ‬
‫ﳛﺪﺙ ﺑﺴﺒﺐ ﺫﻟﻚ ﺍﻟﻐﺬﺍﺀ ﺗﻐﲑ ﰲ ﺃﻭ ﺿﺎﻋﻪ ﻓﺈﺫﺍ ﺻﺎﺭ ﻣﺎ ﻛﺎﻥ ﰲ ﻋﻤﻖ ﺍﳌﻌﺎﺀ ﺍﻷﻋﻮﺭ ﰲ ﻗﺮﺏ ﻇﺎﻫﺮ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﺍﻟﺬﻱ‬
‫ﺑﻌﺪﻩ ﳝﻜﻦ ﻣﻦ ﺍﻟﺘﺮﺷﺢ ﺣﱴ ﻳﺄﺧﺬﻩ ﺍﻟﻜﺒﺪ ﺑﻨﻔﺴﻬﺎ ﻭﺑﺎﻧﺘﺸﺎﻑ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﻫﻨﺎﻙ ﰒ ﻧﻘﻠﻬﺎ ﺇﻳﺎﻩ ﺇﱃ ﺍﻟﻜﺒﺪ ﻣﻦ ﺍﻟﻌﺮﻕ‬
‫ﺍﳌﺴﻤﻰ ﺑﺎﻟﺒﺎﺏ ﻓﻠﺬﻟﻚ ﺍﳌﻌﺎﺀ ﺍﻟﺬﻱ ﻳﻨﺪﻓﻊ ﺇﻟﻴﻪ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﳌﻌﺎﺀ ﺍﻷﻋﻮﺭ ﻻﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﻟﻄﻮﻝ ﻛﺜﲑ ﺍﻟﺘﻼﻓﻴﻒ‬
‫ﻓﻠﺬﻟﻚ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﳌﻌﺎﺀ ﺍﳌﺴﺘﻘﻴﻢ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺴﺮﻡ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻏﲑﻩ ﻭﻣﻦ ﺫﻟﻚ ﺍﳌﻌﺎﺀ ﳚﺐ ﺃﻥ ﻳﻨﻔﺬ‬
‫ﻼ ﻓﻘﻂ‪ ،‬ﻭﻣﻦ‬ ‫ﺍﻟﺜﻔﻞ ﺇﱃ ﺍﳌﻌﺎﺀ ﺍﳌﺴﺘﻘﻴﻢ ﻷﻧﻪ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﻗﺪ ﳜﻠﺺ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﻧﻔﻮﺫﻩ ﺇﱃ ﺍﻟﻜﺒﺪ ﻭﺑﻘﻲ ﺛﻔ ﹰ‬
‫ﺫﻟﻚ ﺍﳌﻌﺎﺀ ﺍﳌﺴﺘﻘﻴﻢ ﻳﻨﺪﻓﻊ ﺇﱃ ﺧﺎﺭﺝ ﺑﺮﺍﺯﺍﹰ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻌﺎﺀ ﺍﻟﺬﻱ ﻳﻨﺪﻓﻊ ﺇﻟﻴﻪ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﳌﻌﺎﺀ ﺍﻷﻋﻮﺭ ﻫﻮ ﺍﳌﻌﺎﺀ ﺍﳌﺴﻤﻰ‬
‫ﺑﺎﻟﻘﻮﻟﻮﻥ ﻭﲰﻲ ﺑﺬﻟﻚ ﻷﻥ ﺣﺪﻭﺙ ﺍﻟﻘﻮﻟﻨﺞ ﰲ ﺃﻛﺜﺮ ﺍﻷﻣﺮ ﻳﻜﻮﻥ ﻓﻴﻪ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻐﺬﺍﺀ ﻳﻨﺪﻓﻊ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﻋﻮﺭ‪ .‬ﻭﻫﻮ‬
‫ﻛﺜﲑ ﳎﺘﻤﻊ ﻗﺪ ﻏﻠﻆ ﺟﺮﻣﻪ ﺑﻜﺜﺮﺓ ﻣﺎ ﺍﻧﻔﺼﻞ ﻣﻦ ﺍﳌﻌﺎﺀ ﻣﻦ ﺍﳌﻌﺪﺓ ﺍﻟﺮﻗﻴﻖ ﺍﻟﺮﻃﺐ ﺍﻟﺼﺎﰲ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻨﺪﻓﻊ ﻛﺬﻟﻚ‬
‫ﻭﺟﺐ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺃﻥ ﲢﺪﺙ ﺷﺪﺓ ﻷﻥ ﺍﻟﻐﺬﺍﺀ ﻳﻨﺘﻘﻞ ﺇﻟﻴﻪ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﰲ ﻭﻋﺎﺀ ﻣﺘﺴﻊ ﻓﻴﻨﺘﻘﻞ ﻣﻦ ﺳﻌﺔ ﺇﱃ‬
‫ﻣﻀﻴﻖ ﻭﺫﻟﻚ ﳏﺪﺙ ﻟﻠﺸﺪﺓ ﻓﻠﺬﻟﻚ ﺍﻻﻧﺴﺪﺍﺩ ﺍﳊﺎﺩﺙ ﰲ ﺍﻷﻣﻌﺎﺀ ﺍﶈﺪﺙ ﻟﻠﻘﻮﻟﻨﺞ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﺇﳕﺎ ﳛﺪﺙ ﰲ ﻫﺬﺍ ﺍﳌﻌﺎﺀ‬
‫ﻭﻟﺬﻟﻚ ﻳﺴﻤﻰ ﻗﻮﻟﻮﻥ ﻣﺸﺘﻘﹰﺎ ﻣﻦ ﺍﺳﻢ ﺍﻟﻘﻮﻟﻨﺞ ﻭﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺟﺮﻣﻬﺎ ﻏﻠﻴﻆ ﻟﻴﻜﻮﻥ ﻗﻮﻳﹰﺎ ﻓﻼ ﺗﻨﺨﺮﻕ ﺑﻘﻮﺓ ﲤﺪﻳﺪ ﺍﻟﺜﻔﻞ‬
‫ﻭﺣﺪﺗﻪ ﻭﲡﻮﻳﻔﻬﺎ ﻛﺜﲑ ﺍﻟﺴﻌﺔ ﺧﺎﺻﺔ ﺍﻷﻋﻮﺭ ﻓﺈﻧﻪ ﻛﺎﻟﻜﻴﺲ ﻛﺜﲑ ﺍﻟﺴﻌﺔ ﻭﺑﻌﺪﻩ ﰲ ﺍﻟﺴﻌﺔ ﺍﳌﻌﺎﺀ ﺍﳌﺴﺘﻘﻴﻢ ﺃﻣﺎ ﺯﻳﺎﺩﺓ ﺳﻌﺘﻪ‬
‫ﻼ ﻛﺜﲑﹰﺍ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﺃﻭ ﹰﻻ ﻭﺃﻣﺎ ﺃﻧﻪ ﺃﻗﻞ ﺳﻌﺔ ﻣﻦ ﺍﻷﻋﻮﺭ ﻓﻸﻥ ﺍﻷﻋﻮﺭ ﳛﺘﺎﺝ ﺃﻥ ﳚﺘﻤﻊ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﻣﺎﺩﺓ‬ ‫ﻓﻠﻴﺘﺴﻊ ﺛﻔ ﹰ‬
‫ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﺜﻔﻞ ﻟﻴﻨﻀﺞ ﻓﻴﻪ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﻓﻠﺬﻟﻚ ﺍﻗﻞ ﻫﺬﻩ ﻣﻨﻔﻌﺔ ﻫﻮ ﺍﳌﻌﺎﺀ ﺍﻟﻘﻮﻟﻮﻥ‪.‬‬
‫ﻫﺬﻩ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻐﻼﻅ‪ ،‬ﻛﻤﺎ ﺗﺴﻤﻰ ﺗﻠﻚ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﱃ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﻗﺎﻕ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻐﻼﻅ ﲢﺘﺎﺝ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺟﺮﻣﻬﺎ ﺃﻗﻮﻯ ﻭﺍﺻﱪ ﻋﻠﻰ ﺧﺪﺵ ﺍﻟﺜﻔﻞ ﰲ ﺩﺍﺧﻠﻬﺎ ﺟﺮﻡ ﺷﺤﻤﻲ ﻟﻴﻤﻜﻨﻬﺎ ﻣﻦ ﻣﻼﻗﺎﺓ ﺍﻟﺜﻔﻞ ﻓﻴﻘﻞ ﺗﻀﺮﺭﻫﺎ ﺑﻪ ﻭﺍﷲ‬
‫ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‬

‫ﺍﳌﺨﺎﻟﻔﺔ ﺑﲔ ﺍﳌﺮﻱﺀ ﻭﺍﳌﻌﺎﺀ ﺍﻻﺛﲏ ﻋﺸﺮﻱ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﳌﻌﺎﺀ ﺍﻻﺛﲏ ﻋﺸﺮﻱ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺳﻌﺘﻬﺎ ﺳﻌﺔ ﻓﻤﻬﺎ ﺍﳌﺴﻤﻰ ﺑﻮﺍﺑﺎﹰ‪.‬‬
‫ﺍﻟﺸﺮﺡ‬

‫ﻗﻮﻟﻪ ﺇﻥ ﺍﻟﻨﺎﻓﺬ ﻣﻦ ﺍﳌﺮﻱﺀ ﻻ ﻳﺘﻌﺎﻃﺎﻩ ﻣﻦ ﺍﻟﻘﻮﻯ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺇﻻ ﻗﻮﺓ ﻭﺍﺣﺪﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻹﺭﺍﺩﻳﺔ ﺗﻌﻴﻨﻬﺎ‪ .‬ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﰲ‬
‫ﺍﳌﺮﻱﺀ ﻫﻮ ﻋﻨﺪﻧﺎ ﺑﻘﻮﺓ ﺇﺭﺍﺩﻳﺔ ﻓﻘﻂ ﻻ ﺑﻘﻮﺓ ﻃﺒﻴﻌﻴﺔ ﻟﻜﻦ ﻫﺬﻩ ﺍﻹﺭﺍﺩﻳﺔ ﻋﻨﺪﻧﺎ ﻣﻨﻬﺎ ﺇﺭﺍﺩﻳﺔ ﻣﻄﻠﻘﺔ ﻭﻫﻲ ﺍﻟﱵ ﻣﻌﻬﺎ ﺷﻌﻮﺭ‬
‫ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺄﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻣﺮﺍﺩ ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﱵ ﺗﺴﻤﻰ ﰲ ﺍﳌﺸﻬﻮﺭ ﺇﺭﺍﺩﻳﺔ‪ .‬ﻭﻣﻨﻬﺎ ﺇﺭﺍﺩﻳﺔ ﻃﺒﻴﻌﻴﺔ ﻭﻫﻲ ﺍﻟﱵ ﺍﻹﺭﺍﺩﺓ ﻓﻴﻬﺎ‬
‫ﻟﻠﻘﻮﺓ ﺍﳊﻴﻮﺍﻧﻴﺔ ﺍﻟﱵ ﻟﻨﺎ‪ ،‬ﻭﻫﻲ ﺇﺭﺍﺩﻳﺔ ﻟﺘﻠﻚ ﺍﻟﻘﻮﺓ ﻭﻻ ﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺇﺭﺍﺩﻳﺔ ﻟﻨﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻧﺪﻓﺎﻉ ﺍﻟﻐﺬﺍﺀ ﻋﻦ‬
‫ﺍﳌﻌﺪﺓ ﺇﱃ ﺍﻻﺛﲏ ﻋﺸﺮﻱ ﻫﻮ ﺃﻳﻀﹰﺎ ﻋﻨﺪﻧﺎ ﻬﺑﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﺑﺎﻟﻘﻮﺓ ﺍﳉﺎﺫﺑﺔ ﺍﻟﱵ ﻫﻲ ﰲ ﻫﺬﺍ ﺍﳌﻌﺎﺀ‪ .‬ﻭﻫﻲ ﺃﻳﻀﹰﺎ‬
 ‫ﺇﺭﺍﺩﺓ ﻃﺒﻴﻌﻴﺔ ﻓﻨﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﰲ ﻫﺬﻳﻦ ﺍﻟﻌﻀﻮﻳﻦ ﻫﻮ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻘﻮﺗﲔ ﻟﻜﻦ ﺍﻟﻘﻮﺗﺎﻥ ﺍﻟﻠﺘﺎﻥ ﻳﻨﻔﺬ ﻬﺑﻤﺎ ﺍﻟﻐﺬﺍﺀ ﰲ‬
‫ﺍﳌﺮﻱﺀ ﻣﻦ ﻧﻮﻋﲔ ﻣﺘﻘﺎﺭﺑﲔ ﺑﺎﳉﻨﺲ‪ ،‬ﻭﻛﻼﳘﺎ ﺇﺭﺍﺩﻱ ﻭﳘﺎ ﺟﺎﺫﺑﺘﺎﻥ ﻟﻜﻦ ﺇﺣﺪﺍﳘﺎ ﲡﺬﺏ ﺑﺎﻹﺭﺍﺩﺓ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ‬
‫ﲡﺬﺏ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺃﻣﺎ ﺍﻟﻘﻮﺗﺎﻥ ﺍﻟﻠﺘﺎﻥ ﻳﻨﻔﺬ ﻬﺑﻤﺎ ﺍﻟﻐﺬﺍﺀ ﰲ ﺍﳌﻌﺎﺀ ﺍﻻﺛﲏ ﻋﺸﺮﻱ‪ ،‬ﻓﻬﻤﺎ ﺃﻳﻀﹰﺎ ﺇﺭﺍﺩﻳﺘﺎﻥ ﻭﺍﻹﺭﺍﺩﺓ‬
‫ﻓﻴﻬﻤﺎ ﻣﻦ ﻧﻮﻉ ﻭﺍﺣﺪ ﻭﻫﻲ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﻜﻨﻬﻤﺎ ﳐﺘﻠﻔﺘﺎﻥ ﺑﺎﳉﻨﺲ ﺍﺧﺘﻼﻓﹰﺎ ﻛﺒﲑﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺇﺣﺪﺍﳘﺎ ﺟﺎﺫﺑﺔ‪،‬‬
‫ﻭﺍﻷﺧﺮﻯ ﺩﺍﻓﻌﺔ ﻷﻥ ﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﰲ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻳﺘﻢ ﲜﺎﺫﺑﺔ ﻫﺬﺍ ﺍﳌﻌﺎﺀ‪ ،‬ﻭﺩﺍﻓﻌﺔ ﺍﳌﻌﺪﺓ ﻭﻗﺪ ﻋﺮﻓﺖ ﺃﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻭ ﹰﻻ ﺃﻥ‬
‫ﲨﻴﻊ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﺘﻢ ﺑﺎﻟﻠﻴﻒ ﻭﻫﻲ ﺍﳉﺬﺏ ﻭﺍﻟﺪﻓﻊ ﻭﺍﻹﻣﺴﺎﻙ ﲨﻴﻌﻬﺎ ﻋﻨﺪﻧﺎ ﺇﺭﺍﺩﻳﺔ ﻭﻟﻜﻦ ﻣﻦ ﺍﻹﺭﺍﺩﺍﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺪﺓ ﲢﺘﺎﺝ ﺇﱃ ﺟﺬﺏ ﳌﺎ ﻳﻨﻔﺬ ﻓﻴﻪ‪ .‬ﻟﻜﻦ ﺣﺎﺟﺔ ﺍﳌﻌﺪﺓ ﺇﱃ ﺍﳉﺬﺏ ﺃﻛﺜﺮ ﻷﻥ ﺍﺠﻤﻟﺬﻭﺏ ﺇﻟﻴﻬﺎ ﺍﻟﻐﺬﺍﺀ‪،‬‬
‫ﻭﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﳚﺬﺏ ﺇﱃ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﻭﺃﻣﺎ ﺍﺠﻤﻟﺬﻭﺏ ﺇﱃ ﺍﻷﻣﻌﺎﺀ ﻓﻬﻮ ﺃﻛﺜﺮ ﻓﻀﻞ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﻔﻀﻼﺕ ﻣﻦ ﺷﺄﻬﻧﺎ ﺃﻥ‬
‫ﺗﻨﺪﻓﻊ ﻻ ﺃﻥ ﲡﺬﺏ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﻟﻴﻒ ﺍﻷﻣﻌﺎﺀ ﻫﻮ ﺍﻟﻠﻴﻒ ﺍﻟﻌﺮﺿﻲ ﺍﻟﻌﺎﺻﺮ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻠﻴﻒ ﻓﻌﻠﻪ ﺍﻟﺪﻓﻊ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻛﺎﻟﻄﺤﺎﻝ ﻳﺴﺮﻩ ﺃﻣﺎ ﺃﻥ ﺑﻌﺾ ﺍﻟﻜﺒﺪ ﳛﺼﻞ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﲢﺖ ﺍﳌﻌﺪﺓ ﻓﺬﻟﻚ ﻇﺎﻫﺮ ﻓﺈﻥ ﺑﻌﺾ ﺯﻭﺍﺋﺪﻫﺎ ﺗﻜﻮﻥ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻄﺤﺎﻝ ﻓﺈﻧﻪ ﻟﻴﺲ ﻳﻜﻮﻥ ﲢﺖ ﺍﳌﻌﺪﺓ ﺑﻞ ﻋﻦ ﻳﺴﺎﺭﻫﺎ ﻣﻦ ﺃﺳﻔﻞ ﺃﻱ ﻣﻦ ﺃﺳﻔﻞ ﻳﺴﺎﺭﻫﺎ ﻷﻧﻪ ﻳﻜﻮﻥ ﲢﺘﻬﺎ‬
‫ﲜﻤﻠﺘﻪ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‬

‫ﺗﺸﺮﻳﺢ ﺍﳌﻌﺎﺀ ﺍﻟﺼﺎﺋﻢ ﻭﺍﳌﻌﺎﺀ ﺍﻟﺪﻗﻴﻖ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﳉﺰﺀ ﻣﻦ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﻗﻴﻘﺔ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻛﻤﺎ ﳜﻠﻮ ﻋﻦ ﻋﺮﻭﻕ ﻛﺒﺪﻳﺔ ﺗﺄﺗﻴﻬﺎ ﳌﺺ‬
‫ﻭﺟﺬﺏ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺯﻳﺎﺩﺓ ﻫﻀﻢ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﻗﻴﻘﺔ ﻋﻠﻰ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻐﻠﻴﻈﺔ ﻟﻴﺴﺖ ﲜﻮﺍﻫﺮﻫﺎ ﻓﺈﻥ ﺍﳉﻮﻫﺮ ﺍﻟﺪﻗﻴﻖ ﺃﻗﻞ ﺣﺼﺮﹰﺍ ﻟﻠﺤﺮﺍﺭﺓ‬
‫ﻟﻜﻦ ﺍﺳﺘﻴﻼﺀ ﺍﻷﺟﺮﺍﻡ ﺍﻷﺧﺮﻯ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻷﻥ ﺍﻟﺮﻗﻴﻖ ﻳﺘﻤﻜﻦ ﺑﻘﻮﺓ ﺍﺠﻤﻟﺎﻭﺭﺓ ﻟﻪ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﰲ ﺟﺮﻣﻪ ﺃﻛﺜﺮ ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺍﻟﻌﻀﻮ ﺍﺠﻤﻟﺎﻭﺭ ﺫﺍ ﻗﻮﺓ ﻗﻮﻳﺔ ﺍﳍﻀﻢ ﻛﻤﺎ ﻫﻮ ﺍﺠﻤﻟﺎﻭﺭ ﻟﻸﻣﻌﺎﺀ ﺍﻟﺪﻗﺎﻕ ﺟﺮﻡ ﺍﻟﻜﺒﺪ ﻭﻫﻲ ﻗﻮﻳﺔ ﺍﳍﻀﻢ ﺟﺪﹰﺍ ﻛﺎﻥ ﻫﻀﻢ ﺫﻟﻚ‬
‫ﺍﻟﺮﻗﻴﻖ ﺑﺬﻟﻚ ﺃﻛﺜﺮ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﻫﻀﻢ ﻫﺬﻩ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﻗﺎﻕ ﺑﺴﺒﺐ ﳎﺎﻭﺭﻬﺗﺎ ﻟﻠﻜﺒﺪ ﺃﺷﺪ ﻣﻦ ﻫﻀﻢ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻐﻼﻅ‬
‫ﺑﻜﺜﲑ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻐﻼﻅ ﻓﺈﻥ ﻗﻮﻬﺗﺎ ﻋﻠﻰ ﺩﻓﻊ ﻣﺎ ﰲ ﺩﺍﺧﻠﻬﺎ ﻭﺇﺧﺮﺍﺟﻪ ﺃﻗﻮﻯ ﻛﺜﲑﹰﺍ ﻣﻦ ﻗﻮﺓ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﻗﺎﻕ ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﻗﺎﻕ ﰲ ﻏﺎﻟﺐ ﺗﻜﻮﻥ ﻣﺎ ﰲ ﺩﺍﺧﻠﻬﺎ ﺳﻴﺎ ﹰﻻ ﺷﺪﻳﺪ ﺍﻟﻘﺒﻮﻝ ﻟﻠﺘﺤﺮﻙ ﻭﺍﻟﺴﻴﻼﻥ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﻜﻔﻲ ﰲ ﺩﻓﻌﻪ ﺇﱃ‬
‫ﺍﻷﻣﻌﺎﺀ ﺍﻷﺧﺮ ﺃﻳﺴﺮ ﻗﻮﺓ ﻓﻠﺬﻟﻚ ﱂ ﳛﺘﺞ ﺃﻥ ﳜﻠﻖ ﻗﻮﻯ ﻫﺬﻩ ﺍﻷﻣﻌﺎﺀ ﻗﻮﻳﺔ ﺍﻟﺪﻓﻊ‪ .‬ﻭﻻ ﻛﺬﻟﻚ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻐﻼﻅ ﻓﺈﻥ ﻣﺎ ﰲ‬
‫ﺩﺍﺧﻠﻬﺎ ﰲ ﺃﻛﺜﺮ ﺍﻷﻣﺮ ﻳﻜﻮﻥ ﻏﻠﻴﻈﹰﺎ ﻋﺴﺮ ﺍﻹﺟﺎﺑﺔ ﺇﱃ ﺍﻻﻧﺪﻓﺎﻉ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﲣﻠﻖ ﻗﻮﺍﻫﺎ ﺍﻟﺪﺍﻓﻌﺔ ﻗﻮﻳﺔ‪ ،‬ﻭﺃﻣﺎ‬
‫ﻫﻀﻤﻬﺎ ﺑﺬﻭﺍﻬﺗﺎ ﻓﻘﺪ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﺑﻜﺜﲑ ﻣﻦ ﻫﻀﻮﻡ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﻗﺎﻕ ﺑﺬﻭﺍﻬﺗﺎ ﻭﺃﻣﺎ ﺍﳍﻀﻢ ﺑﺴﺒﺐ ﳎﺎﻭﺭﻬﺗﺎ ﺍﻟﻜﺒﺪ ﻓﺈﻧﻪ ﰲ‬
‫ﺍﻟﺪﻗﺎﻕ ﺃﻗﻮﻯ ﻷﺟﻞ ﻗﺮﻬﺑﺎ ﻣﻦ ﺍﻟﻜﺒﺪ ﻣﻊ ﺭﻗﺔ ﺟﺮﻣﻬﺎ‪ .‬ﻭ ﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‬

‫ﺍﻟﻜﻼﻡ ﰲ ﺑﻘﻴﺔ ﺍﻷﻣﻌﺎﺀ ﻭﻫﻲ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻐﻼﻅ‬

 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﻳﺘﺼﻞ ﺑﺄﺳﻔﻞ ﺍﻟﺪﻗﺎﻕ ﻣﻌﺎﺀ ﻳﺴﻤﻰ ﺍﻷﻋﻮﺭ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﺃﻛﺜﺮ ﻣﻦ ﻋﻀﻞ ﺍﻟﻜﺒﺪ‬
‫ﳊﺎﺟﺘﻬﺎ ﺇﱃ ﺣﺲ ﻛﺜﲑ‪.‬‬
‫ﺍﻟﺸﺮﺡ ﺇﻥ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﺍﳌﺴﻤﻰ ﺑﺎﻷﻋﻮﺭ ﺍﺧﺘﺺ ﺑﺄﻣﻮﺭ‪ :‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﺫﻭ ﻓﻢ ﻭﺍﺣﺪ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﳌﻌﺎﺀ ﺍﳌﻌﺮﻭﻑ‬
‫ﺑﺎﻟﺪﻗﺎﻕ ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﻔﻢ ﳜﺮﺝ ﻣﻨﻪ ﺍﳌﻌﺎﺀ ﺍﳌﺴﻤﻰ ﻗﻮﻟﻮﻥ‪.‬‬

‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻣﻊ ﺃﻧﻪ ﻣﻦ ﺍﻟﻐﻼﻅ ﻓﺈﻥ ﻫﻀﻤﻪ ﺃﻗﻮﻯ ﻣﻦ ﻫﻀﻢ ﲨﻴﻊ ﺍﻷﻣﻌﺎﺀ ﻏﻠﻴﻈﻬﺎ ﻭﺭﻗﻴﻘﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ‬
‫ﻷﻧﻪ ﻣﻊ ﻗﺮﺑﻪ ﻣﻦ ﺍﻟﻜﺒﺪ ﻓﺈﻥ ﺍﻟﻐﺬﺍﺀ ﻓﻴﻪ ﺛﺎﺑﺖ ﻻ ﻳﺘﺤﺮﻙ ﻣﻦ ﻣﻮﺿﻊ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﺫﻟﻚ ﺃﻗﻮﻯ ﺍﻷﺳﺒﺎﺏ ﻋﻠﻰ ﻗﻮﺓ ﺍﳍﻀﻢ‬
‫ﻓﻠﺬﻟﻚ ﰲ ﻫﺬﺍ ﺍﳌﻌﺎﺀ ﻳﺘﻢ ﻫﻀﻢ ﲨﻴﻊ ﻣﺎ ﻓﺎﺕ ﺍﳌﻌﺪﺓ ﺇﲤﺎﻡ ﻫﻀﻤﻪ ﻓﻠﺬﻟﻚ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻷﻣﻌﺎﺀ ﺍﻟﻐﻼﻅ ﺍﻷﺧﺮ ﻛﻨﺴﺒﺔ ﺍﳌﻌﺪﺓ‬
‫ﺇﱃ ﺍﻷﻣﻌﺎﺀ ﺍﻟﺪﻗﺎﻕ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺇﻧﻪ ﻣﻊ ﺃﻥ ﺍﻟﺜﻔﻞ ﻳﺪﻭﻡ ﻓﻴﻪ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﻓﺈﻧﻪ ﺷﺪﻳﺪ ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺩﻓﻌﻪ ﲨﻠﺔ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻘﻠﻴﻞ ﻗﺪ ﻳﻌﺴﺮ‬
‫ﺩﻓﻌﻪ ﺑﻄﺮﻳﻖ ﺍﻟﻌﺼﺮ ﲞﻼﻑ ﺍﻟﻜﺜﲑ ﺍﺠﻤﻟﺘﻤﻊ ﻓﺈﻥ ﺟﺮﻡ ﺍﻟﻌﺼﺮ ﻳﺘﻤﻜﻦ ﻣﻨﻪ ﺃﻛﺜﺮ ﻣﻦ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻘﻠﻴﻞ ﺍﳌﺘﻔﺮﻕ‪ .‬ﻭﺑﺎﻗﻲ ﺃﻟﻔﺎﻅ‬
‫ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻜﻠﻴﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺣﻠﻘﺖ ﺍﻟﻜﻠﻴﺔ ﺁﻟﺔ ﺗﻨﻘﻲ ﺍﻟﺪﻡ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻓﻴﺄﺗﻴﻬﺎ ﺷﺮﻳﺎﻥ ﻟﻪ ﻗﺪﺭ ﻣﻦ ﺍﻟﺸﺮﻳﺎﻥ ﺍﻟﺬﻱ‬
‫ﻳﺄﰐ ﺍﻟﻜﺒﺪ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﺇﻥ ﺑﻘﺎﺀ ﻟﺒﺪﻥ ﺑﺪﻭﻥ ﺍﻟﻐﺬﺍﺀ ﳏﺎﻝ ﻭﺍﻏﺘﺬﺍﺅﻩ ﺇﳕﺎ ﳝﻜﻦ ﺑﻌﺪ ﻓﻌﻞ ﺍﻟﻜﺒﺪ ﰲ ﺍﻟﻐﺬﺍﺀ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻐﺬﺍﺀ ﻳﻨﻔﺬ‬
‫ﰲ ﺍﻟﻜﺒﺪ ﰲ ﻋﺮﻭﻕ ﺷﺪﻳﺪﺓ ﺍﻟﻀﻴﻖ ﺟﺪﹰﺍ ﻟﺘﻜﻮﻥ ﺍﻟﻜﺒﺪ ﻛﺄﻬﻧﺎ ﲜﻤﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﻣﻼﻗﻴﺔ ﻟﻠﻐﺬﺍﺀ ﻓﻴﻜﻮﻥ ﻓﻌﻠﻬﺎ ﻓﻴﻪ ﺃﰎ ﻭﺃﻗﻮﻯ‬
‫ﻭﺃﺳﺮﻉ ﻭﻧﻔﻮﺫ ﺍﻟﻐﺬﺍﺀ ﰲ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺇﳕﺎ ﳝﻜﻦ ﺑﺄﻥ ﻳﺘﺮﻗﻖ ﻗﻮﺍﻣﻪ ﺟﺪﹰﺍ ﻭﺫﻟﻚ ﺇﳕﺎ ﳝﻜﻦ ﺑﺄﺣﺪ ﺃﻣﺮﻳﻦ‪:‬‬

‫ﺇﻣﺎ ﺣﺮﺍﺭﺓ ﺷﺪﻳﺪﺓ ﺍﻹﻓﺮﺍﻁ ﻣﺬﻳﺒﺔ ﻟﻸﻏﺬﻳﺔ ﻛﻤﺎ ﻳﻜﻮﻥ ﰲ ﺃﺑﺪﺍﻥ ﺍﳉﻮﺍﺭﺡ ﻓﺈﻥ ﺗﻠﻚ ﺗﺒﻠﻎ ﻣﻦ ﻗﻮﺓ ﺣﺮﺍﺭﻬﺗﺎ ﺃﻥ ﺗﺬﻳﺐ ﻣﺎ‬
‫ﻳﻠﻘﺎﻩ ﻣﻦ ﺍﻷﻏﺬﻳﺔ ﻭﻟﻮ ﺍﻟﻜﺜﻴﻔﺔ ﺍﳉﺮﻡ ﺟﺪﺍﹰ‪ ،‬ﻭﺃﻣﺎ ﻛﺜﺮﺓ ﳐﺎﻟﻄﺘﻪ ﻣﻦ ﺍﳌﺎﺀ‪ ،‬ﻓﺈﻥ ﺍﳌﺎﺀ ﻗﻮﺍﻣﻪ ﺭﻗﻴﻖ ﺟﺪﹰﺍ ﻓﺈﺫﺍ ﺧﺎﻟﻂ ﺍﻷﻏﺬﻳﺔ‬
‫ﳐﺎﻟﻄﺔ ﺗﺎﻣﺔ ﺑﺎﻟﻄﺒﺦ ﺍﻟﺘﺎﻡ ﻛﻤﺎ ﰲ ﻃﺒﺦ ﺍﳌﻌﺪﺓ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺗﺮﻗﻖ ﻗﻮﺍﻡ ﺍﺠﻤﻟﻤﻮﻉ ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﳌﺎﺀ ﻭﻣﻦ ﺗﻠﻚ ﺍﻷﻏﺬﻳﺔ‬
‫ﻭﺣﺮﺍﺭﺓ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﻣﻦ ﺍﳌﺎﺷﻴﺔ ﻟﻴﺴﺖ ﺗﻘﻮﻯ ﻋﻠﻰ ﺇﺫﺍﺑﺔ ﺍﻷﻏﺬﻳﺔ ﻛﻤﺎ ﻫﻲ ﺣﺮﺍﺭﺓ ﺃﺑﺪﺍﻥ ﺍﳉﻮﺍﺭﺡ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻭﻓﻖ ﻗﻮﺍﻡ ﺍﻷﻏﺬﻳﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺑﻜﺜﺮﺓ ﳐﺎﻟﻄﺔ ﺍﳌﺎﺋﻴﺔ ﻭﻫﺬﻩ ﺍﳌﺎﺋﻴﺔ ﺍﻟﻜﺜﲑﺓ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻗﻮﺓ ﺣﺮﺍﺭﺓ‬
‫ﺍﻟﺒﺪﻥ ﻓﻴﻬﺎ ﺷﺪﻳﺪﺓ ﻛﻤﺎ ﻳﻜﻮﻥ ﰲ ﺃﺑﺪﺍﻥ ﺍﻟﻄﻴﻮﺭ ﺃﻭ ﻻ ﺗﻜﻮﻥ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﱂ ﻳﻀﺮ ﺍﻟﺒﺪﻥ ﳐﺎﻟﻄﺔ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ‬
‫ﺍﻟﻜﺜﲑﺓ ﺍﻷﻏﺬﻳﺔ ﻷﻥ ﻗﻮﺓ ﺣﺮﺍﺭﺗﻪ ﲢﻠﻞ ﻣﺎ ﳜﺎﻟﻂ ﻏﺬﺍﻩ ﻣﻦ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﻓﻠﺬﻟﻚ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺇﺧﺮﺍﺟﻬﺎ ﺑﺎﻟﺒﻮﻝ ﻛﻤﺎ ﰲ‬
‫ﺃﺑﺪﺍﻥ ﺍﻟﻄﻴﻮﺭ ﻓﺈﻥ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﻣﺎ ﻳﺸﺮﺏ ﺍﳌﺎﺀ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻼ ﻳﺒﻮﻝ ﻭﺫﻟﻚ ﻷﻥ ﻗﻮﺓ ﺣﺮﺍﺭﺓ ﺑﺪﻥ ﺫﻟﻚ ﺍﻟﻄﲑ ﲢﻠﻞ‬
‫ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ‪ ،‬ﻓﻼ ﻳﺘﻀﺮﺭ ﺑﺪﻧﻪ ﲟﺎ ﻳﺼﺤﺐ ﻏﺬﺍﺀﻩ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺪﻥ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﺗﺮﻗﻴﻖ‬
 ‫ﻏﺬﺍﺋﻪ ﺑﻜﺜﺮﺓ ﺍﳌﺎﺋﻴﺔ ﻟﻴﺲ ﻟﻪ ﺣﺮﺍﺭﺓ ﺷﺪﻳﺪﺓ ﻳﻔﻲ ﺑﺘﺤﻠﻴﻞ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﻋﻀﺎﺅﻩ ﻛﺜﲑﺓ ﺍﳌﺎﺋﻴﺔ ﺣﱴ ﺗﻜﻮﻥ‬
‫ﳏﺘﺎﺟﺔ ﺇﱃ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﰲ ﺗﻐﺬﻳﺘﻬﺎ ﻛﻤﺎ ﰲ ﺍﻟﺴﻤﻚ ﺃﻳﻀﹰﺎ ﻓﻬﺬﺍ ﺃﻳﻀﹰﺎ ﻻ ﻳﺘﻀﺮﺭ ﺃﻋﻀﺎﺅﻩ ﺑﻜﺜﺮﺓ ﺍﳌﺎﺋﻴﺔ ﻓﻠﺬﻟﻚ‬
‫ﺍﻟﺴﻤﻚ ﺃﻳﻀﹰﺎ ﻻ ﻳﺒﻮﻝ ﺃﻭ ﻻ ﺗﻜﻮﻥ ﺃﻋﻀﺎﺅﻩ ﻛﺜﲑﺓ ﺍﳌﺎﺋﻴﺔ ﻛﻤﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﻣﻦ ﺍﳌﺎﺷﻴﺔ‪ ،‬ﻓﻬﺬﺍ ﺍﳊﻴﻮﺍﻥ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﺇﺧﺮﺍﺝ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﺑﺎﻟﺒﻮﻝ ﻟﺌﻼ ﻳﻔﺴﺪ ﻏﺬﺍﺅﻩ ﻭﺗﺮﻫﻠﻪ ﻓﻴﺼﲑ ﺣﺎﻟﻪ ﻛﺤﺎﻝ ﺍﻟﺒﺪﻥ ﺍﻟﺬﻱ ﺑﻪ ﺍﺳﺘﺴﻘﺎﺀ ﳊﻤﻲ ﻭﺇﳕﺎ‬
‫ﳝﻜﻦ ﺇﺧﺮﺍﺝ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﻭﺩﻓﻌﻬﺎ ﺑﻌﺪ ﻓﺮﺍﻍ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﻭﻫﻮ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﺮﻗﻴﻖ ﻗﻮﺍﻡ ﺍﻷﻏﺬﻳﺔ ﻟﻴﺘﻤﻜﻦ ﻧﻔﻮﺫﻫﺎ ﰲ‬
‫ﻋﺮﻭﻕ ﺍﻟﻜﺒﺪ ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻧﻔﺼﺎﻝ ﺫﻟﻚ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻦ ﺣﺪﺑﺘﻬﺎ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﺗﺘﻤﻴﺰ‬
‫ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﻭﺗﻨﺠﺬﺏ ﺇﱃ ﺣﻴﺚ ﺗﻨﺪﻓﻊ ﺑﺎﻟﺒﻮﻝ ﻭﺇﳕﺎ ﳝﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ﺑﺄﻥ ﳚﺘﺬﺏ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮ ﻣﻦ ﺫﻟﻚ ﺍﻟﻐﺬﺍﺀ ﻣﺎ‬
‫ﻫﻮ ﺻﺎﱀ ﻟﺘﻐﺬﻳﺘﻬﺎ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺪﻡ ﺍﳉﻴﺪ ﺍﳌﺘﲔ ﻓﻠﺬﻟﻚ ﻳﺒﻘﻰ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ ﰲ ﺧﺎﺭﺝ ﺣﺪﺑﺔ ﺍﻟﻜﺒﺪ ﻣﺘﻤﻴﺰﹰﺍ ﻋﻦ ﺫﻟﻚ ﺍﻟﺪﻡ‬
‫ﺍﳌﺘﲔ ﺑﺴﺒﺐ ﺟﺬﺏ ﺍﻷﻋﻀﺎﺀ ﻟﺬﻟﻚ ﺍﻟﺪﻡ ﻭﺇﺫﺍ ﲤﻴﺰ ﻫﺬﺍ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ ﻓﺈﳕﺎ ﳝﻜﻦ ﻧﻔﻮﺫﻩ ﺇﱃ ﺣﻴﺚ ﳜﺮﺝ ﺑﺎﻟﺒﻮﻝ ﺑﺎﳒﺬﺍﺑﻪ ﺇﱃ‬
‫ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺪﻡ ﺍﻟﺜﺎﱐ ﻣﺘﻤﻴﺰﹰﺍ ﻫﻮ ﻋﻨﺪ ﺣﺪﺑﺔ ﺍﻟﻜﺒﺪ ﻭﻫﻮ ﺑﻌﻴﺪ ﺟﺪﹰﺍ ﻫﻮ ﳎﺎﺭﻱ ﺍﻟﺒﻮﻝ ﺍﳌﺘﺼﻠﺔ ﺑﺎﳌﺜﺎﻧﺔ‬
‫ﻓﺈﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﺳﺎﻓﻞ ﺍﻟﺒﺪﻥ ﻋﻠﻰ ﻣﺎ ﺗﻌﺮﻓﻪ ﺑﻌﺪ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﻋﻀﻮ ﺁﺧﺮ ﻳﻘﻮﻯ ﻋﻠﻰ ﺟﺬﺏ‬
‫ﻫﺬﺍ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ ﻭﺫﻟﻚ ﺑﺎﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﺑﲔ ﺍﳌﺜﺎﻧﺔ‪ ،‬ﻭﺑﲔ ﳏﺪﺏ ﺍﻟﻜﺒﺪ ﻟﻴﻜﻮﻥ ﺃﻗﺮﺏ ﺇﱃ ﻫﺬﺍ ﺍﶈﺪﺏ‬
‫ﻓﻴﻜﻮﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ ﺍﳌﺘﻤﻴﺰ ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﻗﻮﻯ ﺍﳉﺬﺏ ﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺰﺍﺟﻪ ﺣﺎﺭﹰﺍ ﻓﺈﻥ‬
‫ﺍﳊﺮﺍﺭﺓ ﺗﻌﲔ ﻋﻠﻰ ﺍﳉﺬﺏ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﳊﻤﻴﹰﺎ ﻟﺬﻟﻚ ﺍﺣﺘﻴ ﺞ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﳌﺜﺎﻧﺔ ﻭﳏﺪﺏ‬
‫ﺍﻟﻜﺒﺪ ﻋﻀﻮ ﺣﺎﺭ ﳊﻤﻲ ﻗﻮﻯ ﺍﳉﺬﺏ ﻟﻠﺪﻡ ﺍﳌﺎﺋﻲ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻜﻠﻴﺘﺎﻥ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻻ ﻳﺼﺢ ﻭﺫﻟﻚ ﻷﻥ ﻛﻞ ﻋﻀﻮ ﻓﺈﻧﻪ ﺇﳕﺎ ﳚﺬﺏ ﻣﺎﺩﺓ ﻟﻴﺘﻐﺬﻯ ﻣﻨﻬﺎ ﻓﺎﻟﻐﺬﺍﺀ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺷﺒﻴﻬﹰﺎ ﺑﺎﳌﻐﺘﺬﻱ ﻭﺟﻮﻫﺮ ﺍﻟﻜﻠﻴﺘﲔ ﻛﺜﻴﻒ ﺃﺭﺿﻲ ﻭﺫﻟﻚ ﻣﺎ ﻻ ﻳﻨﺎﺳﺒﻪ ﻭﻻ ﻣﺸﺎﻬﺑﺔ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ ﻓﻠﺬﻟﻚ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﻟﻜﻠﻴﺘﺎﻥ ﲡﺬﺑﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ‪.‬‬

‫ﻭﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﺟﺬﺏ ﺍﻟﻜﻠﻴﺘﲔ ﻟﻠﺪﻡ ﺍﳌﺎﺋﻲ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻟﺘﻐﺬﻳﺔ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﻓﺈﻥ ﺟﺮﻡ ﺍﻟﻜﻠﻴﺔ ﻭﺇﻥ ﻛﺎﻥ ﺻﻠﺒﹰﺎ ﻛﺜﲑ‬
‫ﺍﻷﺭﺿﻴﺔ ﻓﺈﻥ ﺍﻟﺸﺤﻢ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﳛﺘﻒ ﻬﺑﺎ ﺟﻮﻫﺮﻩ ﺟﻮﻫﺮ ﻣﺎﺋﻲ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻳﺘﻐﺬﻯ ﲟﺎ ﻓﻴﻪ ﺑﻜﺜﲑ ﺍﳌﺎﺋﻴﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺩﻡ ﻣﺘﲔ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺪﻡ ﺍﳌﺘﲔ ﻳﻘﻮﻡ ﺑﻐﺬﺍﺀ ﺟﺮﻡ ﺍﻟﻜﻠﻴﺔ ﻭﻣﺎ ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﺪﻡ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ ﻗﻠﻴﻞ‬
‫ﺍﻟﺪﻣﻮﻳﺔ ﺟﺪﹰﺍ ﺗﺼﺮﻓﻪ ﺍﻟﻜﻠﻴﺔ ﺇﱃ ﻏﺬﺍﺀ ﺍﻟﺸﺤﻢ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺟﺬﺏ ﺍﻟﻜﻠﻴﺔ ﻟﺬﻟﻚ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ ﻟﻴﺲ ﳌﺎ ﻳﻐﺘﺬﻱ ﺑﻪ‬
‫ﺟﻮﻫﺮﻫﺎ ﻓﻘﻂ ﺑﻞ ﻟﺘﻐﺬﻳﺔ ﺟﻮﻫﺮﻫﺎ ﻭﺗﻐﺬﻳﺔ ﺷﺤﻤﻬﺎ ﻓﺈﻥ ﻗﻴﻞ ﻭﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺧﻠﻘﺔ ﺍﻟﻜﻠﻴﺔ ﻛﺬﻟﻚ ﻭﻫﻼ ﻛﺎﻧﺖ ﲜﻤﻠﺔ‬
‫ﺃﺟﺰﺍﺋﻬﺎ ﻣﻦ ﻃﺒﻴﻌﺔ ﻭﺍﺣﺪﺓ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻦ ﳊﻢ ﺭﺧﻮ ﻳﺼﻠﺢ ﻷﻥ ﻳﻐﺘﺬﻱ ﻬﺑﺬﺍ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ ﻗﻠﻨﺎ ﻫﺬﺍ ﻻ ﳝﻜﻦ‪ .‬ﻭﺫﻟﻚ‬
‫ﻷﻥ ﺟﺮﻡ ﺍﻟﻜﻠﻴﺔ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻱ ﺍﳊﺮﺍﺭﺓ ﺟﺪﹰﺍ ﻟﻴﻘﻮﻯ ﻋﻠﻰ ﺟﺬﺏ ﻫﺬﺍ ﺍﻟﺪﻡ ﻣﻊ ﺑﻌﺪﻩ‪ ،‬ﻭﻟﻴﻔﻲ ﺑﺘﺴﺨﲔ ﺃﺳﻔﻞ‬
‫ﺍﻟﻈﻬﺮ ﻓﺈﻥ ﺃﺳﻔﻞ ﺍﻟﻈﻬﺮ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﱪﺩ ﺟﺪﹰﺍ ﻭﺫﻟﻚ ﻟﻜﺜﺮﺓ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺎﺭﺩﺓ ﻫﻨﺎﻙ ﻭﻫﻲ ﺍﻟﻌﻈﺎﻡ ﻭﺍﻷﻏﺸﻴﺔ ﻭﺟﻮﻫﺮ‬
‫ﺍﻟﻌﺮﻭﻕ ﻭﺍﻷﻋﺼﺎﺏ ﺧﺎﺻﺔ ﻭﻫﻮ ﻷﺟﻞ ﺑﻌﺪﻩ ﻋﻦ ﺍﻟﻘﻠﺐ ﻳﻘﻞ ﺗﺴﺨﻨﻪ ﲝﺮﺍﺭﺗﻪ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺇﱃ ﻋﻀﻮ ﺷﺪﻳﺪ ﺍﳊﺮﺍﺭﺓ‬
‫ﻳﺘﺴﺨﻦ ﺑﻪ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻜﻠﻰ ﻭﻫﻲ ﺑﺬﺍﻬﺗﺎ ﺷﺪﻳﺪﺓ ﺍﳊﺮﺍﺭﺓ ﻭ ﺃﺣﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻄﺤﺎﻝ ﻟﻜﻦ ﺍﻟﻄﺤﺎﻝ ﺃﻛﺜﺮ ﺣﺮﺍﺭﺓ ﻣﻨﻬﺎ ﺇﺫﺍ‬
‫ﺍﻋﺘﱪﺕ ﺍﻟﻜﻠﻴﺔ ﻫﻲ ﻭﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺸﺤﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﺟﺮﻡ ﺍﻟﻜﻠﻴﺔ ﻧﻔﺴﻪ ﻓﻬﻮ ﺃﺷﺪ ﺣﺮﺍﺭﺓ ﻣﻦ ﺍﻟﻄﺤﺎﻝ ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﳊﺮﺍﺭﺓ ﻓﻼ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺟﻮﻫﺮﻩ ﳊﻤﹰﺎ ﺭﺧﻮﹰﺍ ﻓﺈﻥ ﺍﻟﻠﺤﻮﻡ ﺍﻟﺮﺧﻮﺓ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻛﺜﲑﺓ ﺍﻟﺮﻃﻮ ﺑﺔ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺍﳊﺮﺍﺭﺓ‬
‫ﻛﺜﲑﺓ ﻓﻴﻬﺎ ﻗﻮﻳﺔ ﺷﺪﻳﺪﺓ ﺍﻟﺘﺤﻠﻴﻞ ﻟﻠﺮﻃﻮﺑﺎﺕ ﻭﻟﺬﻟﻚ ﺟﺮﻡ ﺍﻟﻜﻠﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﳊﻢ ﺭﺧﻮ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﻦ ﳊﻢ ﺻﻠﺐ‪ ،‬ﻭﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﰲ ﺃﺳﻔﻞ ﺍﻟﻈﻬﺮ ﻣﻊ ﺃﻬﻧﺎ ﺑﺎﺭﺩﺓ ﻓﻬﻲ ﺃﻳﻀﹰﺎ ﻳﺎﺑﺴﺔ ﻛﺎﻟﻌﻈﺎﻡ ﺍﻷﻏﺸﻴﺔ ﻭﺍﻷﻋﺼﺎﺏ ﻭﻃﺒﻘﺎﺕ‬
 ‫ﺍﻟﻌﺮﻭﻕ‪ .‬ﻓﻠﺬﻟﻚ ﺍﳌﻮﺿﻊ ﳛﺘﺎﺝ ﺃﻳﻀﹰﺎ ﺇﱃ ﻋﻀﻮ ﻳﻮﻃﻨﻪ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺣﺎﺭﹰﺍ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻀﻮ ﺍﳊﺎﺭ ﺟﺪﹰﺍ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﺍﻟﺮﻃﺐ ﻣﻐﺎﻳﺮﹰﺍ ﻟﻠﻌﻀﻮ‬
‫ﺍﳌﺴﺨﻦ ﻭﺟﺮﻡ ﺍﻟﻜﻠﻴﺔ ﻣﺴﺨﻦ ﺑﻘﻮﺓ ﻭﺟﺮﻡ ﺍﻟﺸﺤﻢ ﻣﺮﻃﺐ ﺑﻘﻮﺓ ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﲟﱪﺩ ﻷﻥ ﺍﳉﺮﻡ ﺍﻟﺸﺤﻤﻲ ﲟﺎ ﻳﻔﻌﻠﻪ ﻣﻦ‬
‫ﺍﻟﺴﺨﻮ ﻧﺔ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺨﻨﹰﺎ ﻓﻠﺬﻟﻚ ﺍﺟﺘﻤﻌﺖ ﻫﺎﺗﺎﻥ ﺍﳌﻨﻔﻌﺘﺎﻥ ﰲ ﺍﻟﻜﻠﻴﺘﲔ ﻓﺨﻠﻖ ﺟﺮﻣﻬﺎ ﺣﺎﺭﹰﺍ ﻭﺷﺤﻤﻬﺎ ﻣﺮﻃﺒﹰﺎ‬
‫ﻭﳎﻤﻮﻋﻬﺎ ﻳﻐﺘﺬﻱ ﺑﺪﻡ ﻣﺎ ﰲ ﺟﺮﻣﻬﺎ ﻳﻐﺘﺬﻱ ﻛﻤﺎ ﰲ ﺫﻟﻚ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﺪﻡ ﺍﳌﻨﱳ ﻭﺷﺤﻤﻬﺎ ﺗﻐﺘﺬﻱ ﺑﺎﻟﺒﺎﻗﻲ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﺠﻤﻟﻤﻮﻉ ﺃﻋﲏ ﺍﻟﺪﻡ ﺍﳌﺎﺋﻲ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺟﺎﻧﱯ ﺃﺳﻔﻞ ﺍﻟﻈﻬﺮ ﳛﺘﺎﺝ ﺇﱃ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﻦ ﺍﻟﺘﺴﺨﲔ ﻭﺍﻟﺘﺮﻃﻴﺐ ﻭﻟﺬﻟﻚ‬
‫ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﺟﺎﻧﺐ ﻛﻠﻴﺔ ﻭﻟﻮ ﺧﻠﻖ ﻟﻠﺠﺎﻧﺒﲔ ﻛﻠﻴﺔ ﻭﺍﺣﺪﺓ ﻟﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ ﺇﻥ ﻭﺿﻌﺖ ﰲ ﺍﻟﻮﺳﻂ ﻓﻼ‬
‫ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﻴﻤﺔ ﺟﺪﹰﺍ ﺣﱴ ﺗﺼﻞ ﻣﻊ ﺫﻟﻚ ﺇﱃ ﺍﳉﺎﻧﺒﲔ ﻓﺘﺰﺍﺣﻢ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﻫﻨﺎﻙ ﺃﻭ ﺗﻜﻮﻥ ﺻﻐﲑﺓ ﻓﻴﻜﻮﻥ‬
‫ﺗﺴﺨﻴﻨﻬﺎ ﺇﳕﺎ ﻫﻮ ﺗﻮﺳﻂ ﺍﺳﻔﻞ ﺍﻟﻈﻬﺮ ﻓﻴﻜﻮﻥ ﺗﺴﺨﻴﻨﻬﺎ ﺣﻴﺚ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺗﺴﺨﲔ ﻷﻥ ﻫﺬﺍ ﺍﻟﻮﺳﻂ ﻳﺘﺴﺨﻦ ﺑﺎﻟﺸﺮﻳﺎﻥ‬
‫ﻭﺍﻟﻮﺭﻳﺪ ﺍﻟﻌﻈﻴﻤﲔ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺒﻘﻰ ﺟﺎﻧﺒﺎ ﺃﺳﻔﻞ ﺍﻟﻈﻬﺮ ﺑﻐﲑ ﻣﺴﺨﻦ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﻛﻠﻴﺘﲔ ﻭﻻ ﻳﺘﻢ ﺍﳌﻘﺼﻮﺩ ﺑﻮﺍﺣﺪﺓ‬
‫ﻭﻟﻠﻜﻠﻴﺘﲔ ﻣﻨﻔﻌﺔ ﺃﺧﺮﻯ ﻏﲑ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻭﻫﻲ ﺃﻬﻧﻤﺎ ﻳﻌﻴﻨﺎﻥ ﻋﻠﻰ ﲤﺎﻡ ﺗﻜﻮﻥ ﺍﳌﲏ ﻭﺫﻟﻚ ﺑﺈﺳﺨﺎﻬﻧﻤﺎ ﺍﻟﺪﻡ ﺍﻟﻨﺎﻓﺬ ﰲ ﺍﻟﻌﺮﻭﻕ‬
‫ﺍﻟﻮﺍﺻﻠﺔ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻷﻧﺜﻴﲔ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺬﻱ ﺗﻨﺼﺐ ﺇﻟﻴﻪ ﺍﳌﺎﺩﺓ ﺍﻟﻨﺎﺯﻟﺔ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﰲ ﻋﻈﺎﻡ ﺍﻟﺼﻠﺐ ﺍﻟﱵ ﻫﻲ ﻛﺎﳋﻤﲑﺓ‬
‫ﻟﻠﻤﲏ ﻓﻴﺤﻴﻞ ﺫﻟﻚ ﺍﻟﺪﻡ ﺇﱃ ﻃﺒﻴﻌﺘﻬﺎ ﻭﻳﺼﲑ ﺍﺠﻤﻟﻤﻮﻉ ﻣﻨﻴﺎﹰ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺻﺎﺣﺐ ﺍﻟﻜﻠﻰ ﺍﳊﺎﺭﺓ ﺑﺎﻋﺘﺪﺍﻝ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﳌﲏ‬
‫ﻗﻮﻳﹰﺎ ﰲ ﺍﳉﻤﺎﻉ ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﳌﺜﺎﻧﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻛﻤﺎ ﺃﻥ ﺍﳋﺎﻟﻖ ﺗﻌﺎﱃ ﺧﻠﻖ ﻟﻠﺜﻔﻞ ﻭﻋﺎ ًﺀ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻟﻴﻜﻮﻥ ﺟﺴﻬﺎ ﲟﺎ ﻳﺮﺗﻜﺰ ﻭﻳﺘﻤﺪﺩ‬
‫ﺃﻛﺜﺮ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﳌﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﲨﻠﺔ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﱵ ﺗﺸﺮﺏ ﺍﳌﺎﺀ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺤﺮﺍﺭﺗﻪ ﻟﻴﺴﺖ ﻗﻮﻳﺔ ﺷﺪﻳﺪﺓ ﺍﻟﺘﺤﻠﻴﻞ ﻛﻤﺎ ﰲ‬
‫ﺍﻟﻄﻴﻮﺭ‪ ،‬ﻭﻻ ﺃﻋﻀﺎﺅﻩ ﻛﺜﲑﺓ ﺍﳌﺎﺋﻴﺔ ﻛﻤﺎ ﰲ ﺍﻟﺴﻤﻚ ﻭﺟﺐ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﲨﻠﺔ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﱵ ﲢﺘﺎﺝ ﺃﻥ ﺗﺒﻮﻝ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺑﻮﻟﻪ ﻳﱪﺯ ﺇﱃ ﺍﳋﺎﺭﺝ ﺃﻭ ﹰﻻ ﻓﺄﻭ ﹰﻻ ﻋﻠﻰ ﻗﺪﺭ ﺍﻧﻔﺼﺎﻟﻪ ﻣﻦ ﺍﻟﻜﻠﻰ ﻟﻜﺎﻧﺖ ﺗﻠﻚ ﺣﺮﻛﺔ ﺭﺩﻳﺌﺔ ﻣﺴﺘﻘﺬﺭﺓ ﻓﻴﻠﻄﻒ‬
‫ﻼ ﳚﺘﻤﻊ ﰲ ﲡﻮﻳﻒ ﻋﻀﻮ ﺇﱃ ﺃﻥ ﻳﻜﺜﺮ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺃﻭ ﻗﺎﺕ ﻣﺘﺒﺎﻋﺪﺓ‬ ‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﺍﳋﺎﻟﻖ ﺗﻌﺎﱃ ﻓﺠﻌﻞ ﻣﺎ ﻳﻨﻔﺼﻞ ﻣﻦ ﻛﻼﻩ ﻗﻠﻴ ﹰ‬
‫ﻭﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻫﻮ ﺍﳌﺜﺎﻧﺔ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺜﺎﻧﺔ ﻣﻮﺿﻮﻋﺔ ﰲ ﺃﺳﻔﻞ ﺍﻟﺒﺪﻥ ﻟﺘﻜﻮﻥ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻧﺪﻓﺎﻉ ﺍﻟﻔﻀﻮﻝ ﻣﻨﻪ ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺟﻬﺔ ﻣﻘﺎﺑﻠﺔ ﳌﺪﺧﻞ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﺃﻭ ﺍﻵﻟﺔ ﺍﻟﱵ ﻳﻨﺪﻓﻊ ﻓﻴﻬﺎ ﺍﻟﺒﻮﻝ ﰲ‬
‫ﺍﻟﺮﺟﺎﻝ ﻫﻮ ﺍﻹﺣﻠﻴﻞ ﻭﰲ ﺍﻟﻨﺴﺎﺀ ﻫﻮ ﺍﻟﻔﺮﺝ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻊ ﺍﳌﺜﺎﻧﺔ ﻫﻮ ﺑﻘﺮﺏ ﻫﺬﻳﻦ ﺍﻟﻌﻀﻮﻳﻦ ﻭﺟﺮﻡ ﺍﳌﺜﺎﻧﺔ‬
‫ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻳﹰﺎ ﺟﺪﹰﺍ ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺼﱪ ﻋﻠﻰ ﺣﺪﺓ ﺍﻟﺒﻮﻝ ﻭﻟﺬﻋﻪ ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﻘﺒﻞ ﺍﻻﻧﺸﻘﺎﻕ ﻋﻨﺪ ﺍﻣﺘﻼﺀ ﻫﺬﺍ‬
‫ﺍﻟﻌﻀﻮ ﻣﻦ ﺍﻟﺒﻮﻝ ﻭﺗﺮﻛﺰﻩ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻴﺠﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺟﺮﻣﻪ ﻏﻠﻴﻈﹰﺎ ﺟﺪﹰﺍ ﻓﻴﺰﺍﺣﻢ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮ ﺧﺎﺻﺔ ﻭﲡﻮﻳﻒ‬
‫ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﻟﺴﻌﺔ ﻟﻴﻤﻜﻦ ﺃﻥ ﳚﺘﻤﻊ ﻓﻴﻪ ﻣﻘﺪﺍﺭ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻮﻝ ﻓﻠﺬﻟﻚ ﺟﺮﻡ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﳌﺜﺎﻧﺔ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﺼﺒﻴﹰﺎ ﻏﺸﺎﺋﻴﹰﺎ ﻟﻴﻜﻮﻥ ﺟﺮﻣﻪ ﻣﻊ ﻗﻠﺔ ﺛﺨﻨﻪ ﻗﻮﻳﹰﺎ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻋﻼﻩ ﻭﻣﻘﺪﻣﻪ ﻣﻦ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ‬
 ‫ﻷﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻻ ﻳﺸﺘﺪ ﺗﺮﻛﺰﻩ ﻋﻨﺪ ﺍﻣﺘﻼﺀ ﺍﳌﺜﺎﻧﺔ ﻣﻦ ﺍﻟﺒﻮﻝ ﻷﻥ ﺍﻟﺒﻮﻝ ﺑﺜﻘﻠﻪ ﳝﻴﻞ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻭﻣﺎ ﻓﻮﻕ ﺍﳌﺜﺎﻧﺔ ﳝﻨﻊ‬
‫ﺷﺪﺓ ﲤﺪﺩﻫﺎ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﻣﺎﻣﻬﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﳝﻨﻊ ﲤﺪﺩﻫﺎ ﺇﱃ ﻗﺪﺍﻡ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻳﺸﺘﺪ ﲤﺪﺩﻫﺎ ﺇﱃ ﺧﻠﻒ ﻭﺇﱃ‬
‫ﺃﺳﻔﻞ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻡ ﺍﳌﺜﺎ ﻧﺔ ﰲ ﻫﺎﺗﲔ ﺍﳉﻬﺘﲔ ﻗﻮﻳﺎﹰ‪ ،‬ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﺍﺳﻔﻞ ﺍﳌﺜﺎﻧﺔ ﻭﻭﺭﺍﺅﻫﺎ ﻣﻦ ﻃﺒﻘﺘﲔ ﻭﺇﺫﺍ‬
‫ﻧﻔﺬ ﺇﻟﻴﻬﺎ ﺍﻟﻌﺮﻗﺎﻥ ﺍﳌﻌﺮﻭﻓﺎﻥ ﺑﺎﳊﺎﻟﺒﲔ‪ :‬ﺃﺣﺪﳘﺎ ﻣﻦ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﻤﲎ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﻦ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﺴﺮﻯ‪ .‬ﻓﺄﻭﻝ ﻧﻔﻮﺫﳘﺎ ﳜﺮﻗﺎﻥ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻳﻨﻔﺬﺍﻥ ﻛﺬﻟﻚ ﻣﺴﺎﻓﺔ ﻣﺎ ﰒ ﳜﺮﻗﺎﻥ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﻓﻠﺔ ﻭﻳﻔﻀﻴﺎﻥ ﺇﱃ ﲡﻮﻳﻒ ﺍﳌﺜﺎﻧﺔ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﳌﺜﺎﻧﺔ ﺇﺫﺍ ﺍﻣﺘﻸﺕ ﺣﱴ ﺿﻐﻄﺖ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺪﺍﺧﻠﺔ ﺍﳋﺎﺭﺟﺔ ﺍﻧﻀﻐﻂ ﺫﻧﻚ ﺍﻟﻌﺮﻗﺎﻥ ﺍﳊﺎﻟﺒﺎﻥ ﺍﻟﻨﺎﻓﺬﺍﻥ ﺑﲔ ﺍﻟﻄﺒﻘﺘﲔ ﻓﺎﻧﺴﺪﺍ‬
‫ﻓﺎﻣﺘﻨﻊ ﺭﺟﻮﻉ ﺍﻟﺒﻮﻝ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﺜﺎﻧﺔ ﻭﺍﻣﺘﻨﻊ ﺃﻳﻀﹰﺎ ﺭﺟﻮﻉ ﺍﻟﺒﻮﻝ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﳌﺜﺎﻧﺔ‪ .‬ﻭﺃﻟﻔﺎﻅ ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮﺓ‪ .‬ﻭﺍﷲ‬
‫ﻭﱄ ﺍ ﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻷﻧﺜﻴﲔ ﻭﺃﻭﻋﻴﺔ ﺍﳌﲏ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻗﺪ ﺧﻠﻖ ﺍﻷﻧﺜﻴﺎﻥ ﻛﻤﺎ ﻋﻠﻤﺖ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻳﺼﻞ ﺑﺮﻗﺒﺔ ﺍﳌﺜﺎﻧﺔ ﺃﺳﻔﻞ ﻣﻦ ﳎﺮﻯ ﺍﻟﺒﻮﻝ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﺇﻧﺎ ﻋﻨﺪ ﺷﺮﺣﻨﺎ ﻟﻸﻣﻮﺭ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻣﻦ ﻫﺬ ﺍﻟﻜﺘﺎﺏ ﺗﻜﻠﻤﻨﺎ ﰲ ﺍﳌﲏ ﻭﺫﻛﺮﻧﺎ ﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻪ‪ .‬ﻭﺫﻛﺮﻧﺎ ﻣﺬﻫﺐ ﺟﺎﻟﻴﻨﻮﺱ‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﻌﻠﻢ ﻓﻴﻪ ﻭﺣﺠﺠﻬﻢ ﻭﻣﻊ ﺫﻟﻚ ﻓﻠﻢ ﳓﻘﻖ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻫﻨﺎﻙ‪.‬‬
‫ﻭﺃﻣﺎ ﻫﺎ ﻫﻨﺎ ﻓﺈﻧﺎ ﻧﺮﻳﺪ ﺃﻥ ﳓﻘﻖ ﺍﻟﻜﻼﻡ ﰲ ﺍﳌﲏ ﻭﻧﺒﲔ ﻛﻴﻔﻴﺔ ﺗﻜﻮﻧﻪ ﻭﻟﻜﻦ ﻋﻠﻰ ﻭﺟﻪ ﳐﺘﺼﺮ ﻭﻧﺒﲔ ﺑﻌﺪ ﺫﻟﻚ ﻣﺎ ﻓﻌﻞ‬
‫ﺍﻷﻧﺜﻴﲔ ﻓﻴﻪ‪ .‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﶈﻘﻖ ﻭﻻ ﻋﻠﻴﻨﺎ ﻣﻦ ﳐﺎﻟﻔﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ‪.‬‬
‫ﻓﻨﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﺍﻟﺒﺪﻥ ﳏﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺸﺎﻬﺑﺔ ﺍﻷﺟﺰﺍﺀ ﻭﺇﻻ ﱂ ﻳﻜﻦ ﺗﻜﻮﻥ ﺑﻌﻀﻬﺎ ﻋﻈﻤﹰﺎ ﺃﻭﱃ ﻣﻦ‬
‫ﺗﻜﻮﻧﻪ ﻋﺼﺒﹰﺎ ﻭﺭﺑﺎﻃﹰﺎ ﺑﻞ ﳊﻤﹰﺎ ﻭﺟﻠﺪﹰﺍ ﻭﳓﻮ ﺫﻟﻚ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﳐﺘﻠﻔﺔ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺍﻻﺧﺘﻼﻑ ﻗﺪ ﻻ ﻳﻈﻬﺮ ﻟﻠﺤﺲ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﺃﻭﱃ ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﻈﻤﻴﹰﺎ ﻭﺑﻌﻀﻬﺎ ﺃﻭﱃ ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﺼﺒﻴﹰﺎ ﻭﺑﻌﻀﻬﺎ‬
‫ﺃﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻋﺮﻭﻗﹰﺎ ﻭﳓﻮ ﺫﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳌﺰﺍﺝ ﻭﺍﻟﻘﻮﺍﻡ ﻣﻌﺪﻭﺩﺓ ﺑﻌﺪﺩ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ‬
‫ﻼ ﻋﻈﻤﹰﺎ ﺃﻭ‬
‫ﻻ ﺑﺪ ﻣﻨﻬﺎ ﰲ ﺗﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺣﱴ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﺰﺍﺝ ﻭﻗﻮﺍﻡ ﻳﺴﺘﻌﺪ ﻷﺟﻠﻬﻤﺎ ﻷﻥ ﻳﻜﻮﻥ ﻣﺜ ﹰ‬
‫ﻋﺼﺒﹰﺎ ﺃﻭ ﺭﺑﺎﻃﹰﺎ ﻭﳓﻮ ﺫﻟﻚ ﻭﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﻔﺼﻠﺔ ﻣﻦ ﺑﺪﻥ ﺁﺧﺮ ﻟﻴﻜﻮﻥ ﻣﻨﻬﺎ ﺑﺪﻥ ﺍﳉﺎﺫﺏ ﻓﻴﻜﻮﻥ ﺗﻜﻮﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﺑﺎﻟﺘﻮﺍﻟﺪ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻓﻴﻜﻮﻥ ﺗﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﺣﻴﻨﺌﺬٍ ﻫﻮ ﺑﺎﻟﺘﻜﻮﻥ ﻛﻤﺎ ﻳﻜﻮﻥ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻓﺈﻥ ﺗﻜﻮﻧﻪ ﻣﻦ ﻃﲔ ﳐﺘﻠﻒ ﺍﻷﺟﺰﺍﺀ ﰲ ﺍﳌﺰﺍﺝ ﻭﺍﻟﻘﻮﺍﻡ ﺣﱴ ﻛﺎﻥ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺫ ﻟﻚ ﺍﻟﻄﲔ ﻣﺴﺘﻌﺪﹰﺍ ﻟﻌﻀﻮ ﻣﻦ‬
‫ﺍﻷﻋﻀﺎﺀ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲝﺴﺐ ﻣﺎﻟﻪ ﻣﻦ ﺫﻟﻚ ﺍﳌﺰﺍﺝ ﻭﺫﻟﻚ ﺍﻟﻘﻮﺍﻡ‪.‬‬

‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻟﻜﺮﻣﻪ ﻻ ﳝﻨﻊ ﻣﺴﺘﺤﻘﹰﺎ ﻣﻦ ﻣﺴﺘﺤﻘﻪ ﻓﻴﻌﻄﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﻣﺎ ﻳﺴﺘﻌﺪ ﻟﻪ ﻣﻦ ﺻﻮﺭ ﺍﻷﻋﻀﺎﺀ‬
‫ﻓﻴﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﺑﺪﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﺬﺍ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺘﻜﻮﻳﻦ ﺑﺎﻟﺘﻮﺍﻟﺪ ﻓﻘﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﺒﻴﺾ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﰲ ﺩﺍﺧﻞ ﺍﻟﺒﺪﻥ‪.‬‬
‫ﻭﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻳﺘﻮﻟﺪ ﻋﻨﻬﺎ ﰲ ﺩﺍﺧﻞ ﺍﻟﺒﺪﻥ ﺗﺴﻤﻰ ﺍﳌﲎ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﲎ ﺇﳕﺎ ﺗﻜﻮﻥ ﺃﺟﺰﺍﺅﻩ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻛﻞ ﺟﺰﺀ ﻣﻨﻪ ﻗﺪ ﻳﻌﺪﻝ ﰲ ﻋﻀﻮ ﺣﱴ ﺻﺎﺭ ﰲ ﻣﺰﺍﺟﻪ ﻭﻗﻮﺍﻣﻪ ﺷﺒﻴﻬﹰﺎ ﺑﺬﻟﻚ ﺍﻟﻌﻀﻮ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻗﺪ‬
‫ﺍﻬﻧﻀﻢ ﺍﳍﻀﻢ ﺍﻟﺮﺍﺑﻊ ﺍﻟﺬﻱ ﻋﺮﻓﺘﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺈﻥ ﺍﻟﺪﻡ ﺇﳕﺎ ﻳﺼﻞ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺣﱴ‬
‫ﻳﻨﻬﻀﻢ ﻓﻴﻬﺎ ﺍﳍﻀﻢ ﺍﻟﺮﺍﺑﻊ ﺇﺫﺍ ﺻﺎﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻣﺎ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﰲ ﺍﻟﺒﺪﻥ ﺍﻟﺬﻱ ﻫﻲ ﻓﻴﻪ‬
‫ﻓﺈﻥ ﺃﺻﻨﺎﻓﻪ ﺛﻼﺛﺔ ﻭﻫﻲ ﺍﻟﺮﻃﻮﺑﺔ ﺍﶈﺼﻮﺭﺓ ﰲ ﺃﻃﺮﺍﻑ ﺍﻟﻌﺮﻭﻕ ﺍﻟﺴﺎﻗﻴﺔ ﻟﻸﻋﻀﺎﺀ‪ ،‬ﻭﺍﻟﺮﻃﻮﺑﺔ ﺍﳌﻨﺒﺜﺔ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ ﻛﺎﻟﻄﻞ‬
‫ﻭﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﻘﺮﻳﺒﺔ ﺍﻟﻌﻬﺪ ﺑﺎﻻﻧﻌﻘﺎﺩ ﻓﻠﻨﻨﻈﺮ ﺍﻵﻥ ﺃﻥ ﺍﳌﲎ ﻣﻦ ﺃﻱ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻳﺘﻜﻮﻥ ﻓﻨﻘﻮﻝ ﺇﻧﻪ ﻳﺘﻜﻮﻥ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﻜﻠﻴﺔ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻘﺮﻳﺒﺔ ﺍﻟﻌﻬﺪ ﺑﺎﻻﻧﻌﻘﺎﺩ ﺍﻟﱵ ﻗﺪ ﺻﺎﺭﺕ ﻣﻦ ﺟﻮﻫﺮ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻓﻴﻪ ﻭﺧﺮﺟﺖ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﻗﺎﺑﻠﺔ‬
‫ﻟﻠﺴﻴﻼﻥ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﻩ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﺎ ﺍﳌﲎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺮﻃﻮﺑﺔ ﺍﶈﺼﻮﺭﺓ ﰲ ﺃﻃﺮﺍﻑ ﺍﻟﻌﺮﻭﻕ ﺍﻟﺼﻐﺎﺭ ﻓﻸﻥ ﺗﻠﻚ ﱂ‬
‫ﺗﺘﺼﻞ ﺑﺎﻷﻋﻀﺎﺀ ﻓﻠﻢ ﳛﺼﻞ ﳍﺎ ﺑﻌﺪ ﺍﳍﻀﻢ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﻜﻮﻥ ﺍﳌﲎ ﺇﳕﺎ ﻳﺘﻜﻮﻥ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳌﺒﺜﻮﺛﺔ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ‬
‫ﻛﺎﻟﻄﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﻛﻴﻒ ﳝﻜﻦ ﻭﺻﻮﳍﺎ ﺇﱃ ﺍﻷﻧﺜﻴﲔ ﰒ ﺇﱃ ﺍﻟﻘﻀﻴﺐ ﺣﱴ ﻳﺼﲑ ﻣﻨﻴﺎﹰ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻴﺲ ﻣﺎ ﻛﻞ ﺟﺰﺀ‬
‫ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﳎﺮﻯ ﻳﺴﻴﻞ ﻣﻨﻪ ﻣﺎ ﻫﻨﺎﻙ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺔ ﺇﱃ ﺍﻷﻧﺜﻴﲔ‪ .‬ﻓﻜﻴﻒ ﳝﻜﻦ ﻭﺻﻮﳍﺎ ﺇﱃ ﻫﻨﺎﻙ؟‬
‫ﻫﺬﺍ ﺇﳕﺎ ﳝﻜﻦ ﺑﺄﻥ ﺗﺘﺒﺨﺮ ﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺔ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺣﱴ ﻳﺘﺼﻌﺪ ﺇﱃ ﺃﻋﻠﻰ ﺍﻟﺒﺪﻥ ﻭﻫﻮ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﻫﻨﺎﻙ‬
‫ﺗﻔﺎﺭﻗﻬﺎ ﺍﳊﺮﺍﺭﺓ ﺍﳌﺘﺒﺨﺮﺓ ﻓﻴﱪﺩ ﻭﻳﺘﻜﺎﺛﻒ ﻭﻳﻌﻮﺩ ﺇﱃ ﻗﻮﺍﻣﻬﺎ ﻗﺒﻞ ﺍﻟﺘﺒﺨﺮ ﰒ ﻣﻦ ﻫﻨﺎﻙ ﻳﻨﺰﻝ ﺇﱃ ﺍﻷﻧﺜﻴﲔ‪.‬‬
‫ﻭﻗﺪ ﺑﻴﻨﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻬﻧﺎ ﺗﻨﺰﻝ ﰲ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﺧﻠﻒ ﺍﻷﺫﻧﲔ ﻭﺗﻨﻔﺬ ﺇﱃ ﺍﻟﻨﺨﺎﻉ ﰲ ﻋﺮﻭﻕ ﻫﻨﺎﻙ ﻭﻓﺎﺋﺪﺓ ﻧﺰﻭﳍﺎ‬
‫ﻣﻊ ﺍﻟﻨﺨﺎﻉ ﺃﻥ ﻳﻨﺤﻔﻆ ﻋﻠﻴﻬﺎ ﻣﺎ ﺃﻓﺎﺩﻩ ﺍﻟﺪﻣﺎﻍ ﻣﻦ ﺍﻟﺘﻌﺪﻝ ﻓﻼ ﻳﻌﺮﺽ ﳍﺎ ﺃﻥ ﺗﺘﺒﺨﺮ ﺑﺎﳊﺮﺍﺭﺓ ﻛﺮﺓ ﺃﺧﺮﻯ ﺣﱴ ﻭﺻﻠﺖ‬
‫ﻗﺮﺏ ﺍﻷﻧﺜﻴﲔ ﺻﺎﺩﻓﺖ ﻫﻨﺎﻙ ﻋﺮﻭﻗﹰﺎ ﻭﺍﺻﻠﺔ ﻣﻦ ﺍﻟﻜﻠﻴﺘﲔ ﺇﱃ ﺍﻷﻧﺜﻴﲔ ﻭﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﳑﻠﻮﺀﺓ ﻣﻦ ﺩﻡ ﻗﺪ ﻳﺴﺨﻦ ﰲ‬
‫ﺍﻟﻜﻠﻴﺘﲔ ﻭﻳﻌﺪﻝ ﻓﻴﺤﻴﻠﻪ ﺫﻟﻚ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﺇﱃ ﻣﺸﺎﻬﺑﻪ ﺑﻌﺾ ﺍﻻﺳﺘﺤﺎﻟﺔ ﻓﻠﺬﻟﻚ ﻳﻘﺮﺏ ﻣﻦ ﺍﻟﺒﻴﺎﺽ ﰒ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻳﻨﻔﺬ ﺇﱃ ﺍﻷﻧﺜﻴﲔ ﻓﻴﻜﻤﻞ ﻓﻴﻬﻤﺎ ﺗﻌﺪﻟﻪ ﻭﺑﻴﺎﺿﻪ ﻭﻧﻀﺠﻪ‪ .‬ﻭﻣﻨﻬﻤﺎ ﻳﻨﺪﻓﻊ ﺇﱃ ﺃﻭ ﻋﻴﺘﻪ ﻭﻫﺬﺍ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﻜﻤﻞ ﻧﻀﺠﻪ‬
‫ﻭﺑﻴﺎﺿﻪ ﰲ ﺍﻷﻧﺜﻴﲔ ﻳﻘﺎﻝ ﻟﻪ ﻣﲎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺠﻮﺯ ﻭﺫﻟﻚ ﻷﺟﻞ ﻣﺸﺎﻬﺑﺘﻪ ﻟﻠﻤﲎ ﺍﳊﻘﻴﻘﻲ ﻭﻫﻮ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺪﻣﺎﻍ ﻭﰲ‬
‫ﺍﳊﻘﻴﻘﺔ ﻓﺈﻥ ﺍﳌﺘﻜﻮﻥ ﰲ ﺍﻷﻧﺜﻴﲔ ﻫﻮ ﻓﻀﻠﺔ ﻏﺬﺍﺋﻬﻤﺎ ﻭﻟﻴﺲ ﲟﺨﺘﻠﻒ ﻷﻥ ﺃﺟﺰﺍﺅﻩ ﻣﺘﺸﺎﻬﺑﺔ ﻭﻟﻴﺲ ﲟﺤﻴﻞ ﺇﱃ ﺍﳌﲎ ﺍﳊﻘﻴﻘﻲ‬
‫ﺍﳌﺬﻛﻮﺭ‪ .‬ﻭﺃﻣﺎ ﺃﻥ ﺍﻷﻧﺜﻴﲔ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺮﺋﻴﺴﺔ‪ ،‬ﻭﺃﻬﻧﺎ ﺗﻌﻄﻲ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻛﺎﳌﲎ ﻗﻮﺓ ﻣﻮﻟﺪﺓ ﻭﻣﺼﻮﺭﺓ ﻓﻠﺬﻟﻚ ﻗﺪ ﺑﻴﻨﺎ‬
‫ﺑﻄﻼﻧﻪ ﻓﻴﻤﺎ ﺳﻠﻒ‪ .‬ﻭﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﻻ ﺧﻔﺎﺀ ﻓﻴﻬﺎ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﻘﻀﻴﺐ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﺍﻟﻘﻀﻴﺐ ﻓﺈﻧﻪ ﻋﻀﻮ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﺘﻘﺪﻡ ﺧﺮﻭﺟﻪ ﺧﺮﻭﺟﻬﺎ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﺇﻥ ﺍﻟﺘﻜﻮﻳﻦ ﺑﺎﻟﺘﻮﺍﻟﺪ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﺇﳕﺎ ﻳﺘﻢ ﰲ ﻋﻀﻮ ﳐﺼﻮﺹ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺮﺣﻢ ﻋﻠﻰ ﻣﺎ ﺗﻌﺮﻓﻪ ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺇﳕﺎ‬
‫ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﳚﺘﻤﻊ ﰲ ﺍﻟﺮﺣﻢ ﺍﳌﲎ ﺍﻟﺬﻱ ﳝﻜﻦ ﻣﻌﻪ ﻫﺬﺍ ﺍﻟﺘﻮﻟﻴﺪ‪ ،‬ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﳍﺬﺍ ﺍﳌﲎ ﻃﺮﻳﻖ ﻳﻨﻔﺬ ﻓﻴﻪ‬
‫ﻣﻦ ﺍﻷﻧﺜﻴﲔ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻳﺴﻤﻰ ﺃﻳﻀﹰﺎ ﻭﻋﺎﺀ ﺍﳌﲎ ﻭﻣﻮﺿﻊ ﺍﻟﺮﺣﻢ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻇﺎﻫﺮ ﺑﺪﻥ‬
‫ﺍﻷﻡ ﻭﺇﻻ ﻛﺎﻥ ﻳﱪﺩ ﺑﺎﳍﻮﺍﺀ ﺍﳋﺎﺭﺟﻲ ﻓﻼ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻦ ﺍﻟﺴﺨﻮﻧﺔ ﻣﺎ ﻬﺑﺎ ﻳﺼﻠﺢ ﻷﻥ ﻳﺘﻜﻮﻥ ﺍﳉﻨﲔ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﺍﻟﺮﺣﻢ ﺩﺍﺧﻞ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﻻ ﺑﺪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻘﺮﺏ ﺃﺳﻔﻠﻪ ﻟﻴﻜﻮﻥ ﺣﻴﺚ ﺗﻨﺪﻓﻊ ﺇﻟﻴﻪ ﻓﻀﻮﻝ ﺍﻷﻡ‬
‫ﺍﳌﻤﺪﺓ ﻟﻠﺠﻨﲔ ﺑﺎﻟﻐﺬﺍﺀ ﻣﺪﺓ ﻛﻮﻧﻪ ﻭﺗﻠﻚ ﺍﻟﻔﻀﻮﻝ ﻫﻲ ﺩﻡ ﺍﻟﻄﻤﺚ‪ .‬ﻭﺍﻧﺪﻓﺎﻉ ﺍﻟﻔﻀﻮﻝ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻜﻮﻥ ﺇﱃ ﺃﺳﻔﻞ‬
 ‫ﺍﻟﺒﺪﻥ ﻓﻠﺬﻟﻚ ﻣﻮﺿﻊ ﺍﻟﺮﺣﻢ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺩﺍﺧﻞ ﺍﻟﺒﺪﻥ ﻭﺑﻘﺮﺏ ﺃﺳﻔﻠﻪ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻳﺘﻤﻜﻦ ﳎﺮﻯ ﺍﳌﲎ ﻣﻦ‬
‫ﺻﺐ ﺍﳌﲎ ﰲ ﺩﺍﺧﻠﻪ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺍﻣﺘﺪﺍﺩ ﻳﺼﻞ ﺑﻪ ﺇﱃ ﻫﻨﺎﻙ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺇﱃ ﺍﻟﻘﻀﻴﺐ ﻳﺸﻤﻞ ﻋﻠﻰ ﳎﺮﻯ ﺍﳌﲎ ﻭﻳﺘﻤﻜﻦ‬
‫ﺫﻟﻚ ﺍﺠﻤﻟﺮﻯ ﺑﺴﺒﺒﻪ ﻣﻦ ﺻﺐ ﺍﳌﲎ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ ﻓﻠﺬﻟﻚ ﺣﺎﺟﺔ ﺍﻟﻘﻀﻴﺐ ﺇﳕﺎ ﻫﻮ ﻟﻠﺘﻤﻜﻦ ﻣﻦ ﺇﻳﺼﺎﻝ ﺍﳌﲎ ﺇﱃ ﺩﺍﺧﻞ‬
‫ﺍﻟﺮﺣﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﻮﻝ ﻓﻠﻴﺲ ﺑﻪ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻘﻀﻴﺐ ﲟﺎ ﻫﻮ ﺑﻮﻝ ﺑﻞ ﻟﻴﺘﻤﻜﻦ ﺑﻪ ﺍﻧﺰﺭﺍﻕ ﺍﻟﺒﻮﻝ ﺇﱃ ﺣﻴﺚ ﻳﺒﻌﺪ ﻋﻦ ﺍﻟﺒﺪﻥ ﻓﻼ‬
‫ﻳﺴﻴﻞ ﻋﻠﻴﻪ ﻓﺈﻥ ﺫﻟﻚ ﻣﺴﺘﻘﺬﺭ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻣﻦ ﻻ ﻗﻀﻴﺐ ﻟﻪ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺻﺐ ﺍﳌﲎ ﰲ ﺩﺍﺧﻞ‬
‫ﺍﻟﺮﺣﻢ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﻟﻘﻀﻴﺐ ﳚﺐ ﺃﻥ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﳎﺎ ﹴﺭ‪ :‬ﳎﺮﻯ ﻟﻠﺒﻮﻝ‪ ،‬ﻭﳎﺮﻯ ﻟﻠﻤﲎ‪ ،‬ﻭﳎﺮﻯ ﺁﺧﺮ ﻟﻠﻤﺬﻱ ﺑﻴﻨﻬﻤﺎ‪.‬‬

‫ﻭﺇﳕﺎ ﻭﺟﺐ ﺫﻟﻚ ﻷﻥ ﳎﺮﻯ ﺍﻟﺒﻮﻝ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﳎﺮﻯ ﺍﳌﲎ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺍﳌﲎ ﻳﻔﺴﺪ ﲟﺎ ﻗﺪ ﻳﺒﻘﻰ ﰲ ﺫﻟﻚ ﺍﺠﻤﻟﺮﻯ‬
‫ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺒﻮﻝ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺗﻐﺎﻳﺮ ﻫﺬﻳﻦ ﺍﺠﻤﻟﺮﻳﲔ ﺧﺎﺻﺔ ﻭﳎﺮﻯ ﺍﻟﺒﻮﻝ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻪ ﺇﱃ ﺻﻼﺑﺔ ﻟﺌﻼ‬
‫ﻳﻨﻔﻌﻞ ﻭﻳﺘﺄﱂ ﲝﺪﺓ ﺍﻟﺒﻮﻝ ﻭﺑﻠﺬﻋﻪ ﻓﺈﻥ ﺍﻟﺒﻮﻝ ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﻣﺮﺍﺭ ﺣﺎﺭ ﳜﺎﻟﻄﻪ ﻟﻴﻨﺒﻴﻪ ﻋﻠﻰ ﻭﻗﺖ ﻭﺟﻮﺏ ﺇﺧﺮﺍﺟﻪ‪ .‬ﻭﺫﻟﻚ‬
‫ﺍﳌﺮﺍﺭ ﻳﺆﱂ ﺍﺠﻤﻟﺮﻯ ﺍﻟﻠﲔ ﻭﻳﺆﺫﻳﻪ ﻓﻠﺬﻟﻚ ﳎﺮﻯ ﺍﻟﺒﻮﻝ ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺻﻼﺑﺔ ﻭﳎﺮﻯ ﺍﳌﲎ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻴﻨﺎﹰ ﻟﻴﻨﻔﻌﻞ‬
‫ﻋﻦ ﺣﺪﺓ ﺍﳌﲏ ﻓﻴﻐﺮﺽ ﻓﻴﻪ ﺣﻴﻨﺌﺬٍ ﺷﺒﻪ ﺗﻔﺮﻕ ﺍﺗﺼﺎﻝ ﻣﺆﱂ ﺃﳌﹰﺎ ﻣﺎ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﻠﺘﺤﻢ ﺫﻟﻚ ﺍﻟﺘﻔﺮﻕ ﲟﺎ ﰲ ﺍﳌﲏ ﻣﻦ ﺍﻟﻐﺮﻭﻳﺔ‬
‫ﻭﺍﻟﻠﺰﻭﺟﺔ ﻓﻴﻌﻮﺩ ﺑﺬﻟﻚ ﺍﻻﺗﺼﺎﻝ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺪ ﺗﻔﺮﻕ ﻭﻋﻮﺩ ﻫﺬﺍ ﺍﻻﺗﺼﺎﻝ ﻳﻜﻮﻥ ﺩﻓﻌﺔ ﻷﺟﻞ ﺳﺮﻋﺔ ﺣﺮﻛﺔ ﺍﳌﲏ ﻛﻤﺎ‬
‫ﺗﻌﺮﻓﻪ ﺑﻌﺪ‪ ،‬ﻭﻋﻮﺩ ﺍﻻﺗﺼﺎﻝ ﺩﻓﻌﺔ ﻟﺬﻳﺬﺓ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺧﺮﻭﺝ ﺍﳌﲏ ﻟﺬﻳﺬﺍﹰ‪ ،‬ﻭﺇﺫ ﳚﺮﻱ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻟﻴﻨﺎﹰ ﻓﻬﻮﻻ ﳏﺎﻟﺔ‬
‫ﳛﺪﺙ ﻟﻪ ﺍﻻﻧﻄﺒﺎﻕ ﻭﺍﻟﺘﻀﻴﻖ ﻭﺧﺮﻭﺝ ﺍﳌﺎﺩﺓ ﻣﻦ ﺍﺠﻤﻟﺮﻯ ﺍﳌﻨﻄﺒﻖ ﺍﻟﻀﻴﻖ ﻋﺴﺮ ﻻ ﳏﺎﻟﺔ ﻭﺑﻄﺊ ﻭﺧﺮﻭﺝ ﺍﳌﲏ ﻟﻴﻨﺼﺐ ﰲ‬
‫ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺳﺮﻳﻌﹰﺎ ﺟﺪﹰﺍ ﻭﰲ ﺯﻣﺎﻥ ﻗﺼﲑ ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﲏ ﻳﻔﻴﺪ ﰲ ﺍﻹﺣﺒﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻗﻴﹰﺎ ﻋﻠﻰ ﻣﺰﺍﺟﻪ‬
‫ﻭﻃﻮﻝ ﺯﻣﺎﻥ ﺧﺮﻭﺟﻪ ﳑﺎ ﻳﻔﺴﺪ ﻣﺰﺍﺟﻪ ﻭﻳﱪﺩﻩ ﻓﻼ ﻳﺼﻠﺢ ﺍﻟﺘﻮﻟﻴﺪ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﻯ ﺍﳌﲏ ﻋﻨﺪ ﺳﻴﻼﻥ ﺍﳌﲏ‬
‫ﻓﻴﻪ ﺳﻬﻞ ﺍﻻﻧﻔﺘﺎﺡ ﻏﲑ ﻣﻌﺎﻭﻕ ﻟﻪ ﻋﻦ ﺳﺮﻋﺔ ﺍﳋﺮﻭﺝ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﺗﺴﻴﻞ ﻋﻠﻴﻪ ﺭﻃﻮﺑﺔ ﻣﺘﻠﻴﻨﺔ ﺗﻠﻴﻨﹰﺎ ﻳﺴﻬﻞ ﻣﻌﻪ‬
‫ﺍﺗﺴﺎﻋﻪ ﻭﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺳﻴﻼﻬﻧﺎ ﻋﻠﻰ ﺫﻟﻚ ﺍﺠﻤﻟﺮﻯ ﻗﺒﻴﻞ ﺳﻴﻼﻥ ﺍﳌﲏ ﻟﻠﺨﺮﻭﺝ ﻗﺒﻞ ﲢﺮﻳﻜﻪ ﻟﻪ ﺇﱃ‬
‫ﺫﻟﻚ ﲢﺮﻙ ﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺳﻴﻼﻬﻧﺎ ﻟﺘﻠﻴﲔ ﳎﺮﻯ ﺍﳌﲏ‪ ،‬ﻭﺳﻴﻼﻥ ﺍﳌﲏ ﻭﺧﺮﻭﺟﻪ ﺇﳕﺎ ﺳﺒﺒﻪ ﻗﻮﻯ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ‬
‫ﻗﺒﻞ ﻗﻮﻬﺗﺎ ﺗﻜﻮﻥ ﺿﻌﻴﻔﺔ ﻓﻠﺬﻟﻚ ﺍﻟﺮﻃﻮﺑﺔ ﺍﳌﻠﻴﻨﺔ ﺠﻤﻟﺮﻯ ﺍﳌﲏ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺳﻴﻼﻬﻧﺎ ﻋﻨﺪ ﺍﺑﺘﺪﺍﺀ ﺷﻬﻮﺓ ﺍﳉﻤﺎﻉ‪ ،‬ﻭﻗﺒﻞ‬
‫ﻗﻮﻬﺗﺎ ﻭﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺔ ﻫﻲ ﺍﳌﺬﻱ‪ .‬ﻓﺈﻥ ﺍﳌﺬﻱ ﻣﻦ ﺷﺄﻧﻪ ﺍﻟﺴﻴﻼﻥ ﻋﻨﺪ ﺷﻬﻮﺓ ﺍﳉﻤﺎﻉ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺑﻌﺪ ﺍﺷﺘﺪﺕ ﻓﺈﺫﺍ ﺍﺷﺘﺪﺕ‬
‫ﺃﺳﺎﻟﺖ ﺍﳌﲏ ﻭﺃﺧﺮﺟﺘﻪ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺳﻴﻼﻥ ﺍﳌﺬﻱ ﻣﺘﻘﺪﻣﹰﺎ ﻋﻠﻰ ﺳﻴﻼﻥ ﺍﳌﲏ ﻟﻜﻨﻪ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺴﺎﺋﻞ ﻣﻨﻪ‬
‫ﺑﻘﺪﺭ ﺗﻠﲔ ﳎﺮﻯ ﺍﳌﲏ ﻓﻘﻂ ﻭﻻ ﻳﺴﻴﻞ ﺇﱃ ﺧﺎﺭﺝ ﻓﻼ ﳚﺲ ﺳﻴﻼﻧﻪ‪ ،‬ﻭﺳﻴﻼﻥ ﺍﳌﺬﻱ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﳎﺮﻯ ﺍﳌﲏ‪،‬‬
‫ﻭﺇﻻ ﻛﺎﻥ ﺍﳌﲏ ﳜﺘﻠﻂ ﺑﻪ ﻓﻴﻔﺴﺪ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﳎﺮﻯ ﺁﺧﺮ‪ .‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﺠﻤﻟﺮﻯ ﻓﻮﻕ ﳎﺮﻯ ﺍﳌﲏ‬
‫ﺣﱴ ﻳﻜﻮﻥ ﻧﻔﻮﺫ ﻗﻮﺗﻪ ﺇﱃ ﳎﺮﻯ ﺍﳌﲏ ﺃﻛﺜﺮ ﻓﺈﻧﻪ ﻳﻠﲔ ﺍﻟﺮﻃﻮﺑﺔ ﳌﺎ ﻳﺴﻴﻞ ﻓﻮﻗﻪ ﺃﺯﻳﺪ ﻣﻦ ﺗﻠﻴﻨﻬﺎ ﳌﺎ ﻳﺴﻴﻞ ﻣﻦ ﲢﺘﻪ ﻭﻛﻴﻔﻴﺔ‬
‫ﺧﺮﻭﺝ ﻫﺬﺍ ﺍﳌﺬﻱ ﻭﲢﺮﻛﻪ ﺃﻥ ﺗﻜﻮﻥ ﺷﻬﻮﺓ ﺍﳉﻤﺎﻉ ﺇﺫﺍ ﺍﺷﺘﺪﺕ ﺣﺮﻛﺖ ﺃﺟﺰﺍﺀ ﺍﻟﻘﻀﻴﺐ ﻷﺟﻞ ﺍﻟﺘﻬﻴﺌﺔ ﻟﻠﺠﻤﺎﻉ ﻭﻳﻠﺰﻡ‬
‫ﺫﻟﻚ ﺍﻧﻀﻐﺎﻁ ﻏﺪﺓ ﻣﻮﺿﻮﻋﺔ ﰲ ﺍﺑﺘﺪﺍﺀ ﳎﺮﻯ ﺍﳌﺬﻱ ﻭﻳﻠﺰﻡ ﺍﻧﻀﻐﺎﻃﻬﺎ ﺳﻴﻼﻥ ﺍﻟﺮﻃﻮﺑﺔ ﻣﻨﻬﺎ ﻭﺃﻣﺎ ﳎﺮﻯ ﺍﻟﺒﻮﻝ ﻓﻴﺠﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻓﻮﻕ ﻫﺬﻳﻦ ﺍﺠﻤﻟﺮﻳﲔ ﻟﻴﻜﻮﻥ ﻟﻪ ﻓﺎﺋﺪﺓ ﰲ ﺗﻠﻴﻨﻬﺎ ﻭﺍﻟﺒﻮﻝ ﻻ ﳜﻠﻮ ﻣﻦ ﺣﺪﺓ ﻓﻠﺬﻟﻚ ﻃﻮﻝ ﺯﻣﺎﻥ ﻣﺮﻭﺭﻩ ﺑﺎﺠﻤﻟﺮﻯ ﳑﺎ‬
‫ﻳﻠﺰﻣﻪ ﺗﺄﱂ ﺫﻟﻚ ﺍﺠﻤﻟﺮﻯ ﻭﺍﻧﺴ ﺤﺎﺟﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺭﻃﻮﺑﺔ ﺃﺧﺮﻯ ﺗﺴﻴﻞ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺍﻟﺒﻮﻝ ﻟﺘﻠﲔ ﳎﺮﺍﻩ ﻭﻻ ﺑﺪ ﺃﻳﻀﹰﺎ‬
‫ﻣﻦ ﺭﻳﺎﺡ ﺗﻨﻔﺬ ﻣﻌﻪ ﻟﺘﻌﲔ ﻋﻠﻰ ﺍﻧﻔﺘﺎﺡ ﺫﻟﻚ ﺍﺠﻤﻟﺮﻯ ﻟﺌﻼ ﻳﻌﺴﺮ ﺧﺮﻭﺝ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﻫﻲ ﺍﻟﻮﺩﻱ‪ ،‬ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﳎﺮﻯ ﺁﺧﺮ ﺑﻞ ﻧﻔﻮﺫﻫﺎ ﰲ ﳎﺮﻯ ﺍﻟﺒﻮﻝ ﺃﻭﱃ ﻷﻥ ﺗﻠﻴﻨﻬﺎ ﻟﻪ ﺣﻴﻨﺌﺬٍ ﻳﻜﻮﻥ ﻣﻊ ﺃﻥ ﳐﺎﻟﻄﺔ ﺍﻟﺒﻮﻝ ﳍﺎ ﻻ ﺿﺮﺭ ﻓﻴﻪ ﻛﻤﺎ ﻳﻀﺮ‬
‫ﺍﺧﺘﻼﻁ ﺍﳌﲏ ﺑﻐﲑﻩ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺳﻴﻼﻥ ﺍﻟﻮﺩﻱ ﰲ ﳎﺮﻯ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﺟﻌﻞ ﰲ ﺍﺑﺘﺪﺍﺋﻪ ﻏﺪﺓ ﺇﺫﺍ ﲢﺮﻙ ﺍﻟﺒﻮﻝ‬
‫ﻟﻠﺨﺮﻭﺝ ﺿﻐﻂ ﺗﻠﻚ ﺍﻟﻐﺪﺓ ﻓﺴﺎﻟﺖ ﻣﻨﻬﺎ ﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺔ‪.‬‬
 ‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﺟﻮﺩ ﰲ ﺍﻟﺒﻮﻝ ﺃﻥ ﻳﻜﻮﻥ ﺧﺮﻭﺟﻪ ﺑﺴﺮﻋﺔ ﻟﻜﺎﻥ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﺍﻩ ﻣﺴﺘﻘﻴﻤﺎﹰ‪ ،‬ﻓﺈﻥ ﻗﻄﻊ‬
‫ﺍﳌﺴﺎﻓﺔ ﺍﳌﺴﺘﻘﻴﻤﺔ ﺃﺳﺮﻉ ﻻ ﳏﺎﻟﺔ ﻣﻦ ﻗﻄﻊ ﺍﳌﻌﻮﺟﺔ‪ .‬ﻭﺠﻤﻟﺮﻯ ﺍﻟﺒﻮﻝ ﰲ ﺍﻟﺮﺟﺎﻝ ﺛﻼﺛﺔ ﺗﻌﺎﺭﻳﺞ‪ ،‬ﻭﰲ ﺍﻟﻨﺴﺎﺀ ﺗﻌﺮﻳﺞ ﻭﺍﺣﺪ؟‬
‫ﻭﺟﻮﺍﺑﻨﺎ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﺞ ﻟﻴﺴﺖ ﻹﻃﺎﻟﺔ ﺯﻣﺎﻥ ﺧﺮﻭﺝ ﺍﻟﺒﻮﻝ ﻓﺈﻥ ﺿﺮﺭ ﺫﻟﻚ ﻇﺎﻫﺮ ﺑﻞ ﺗﻠﻚ ﺍﻟﺘﻌﺎﺭﻳﺞ ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ‬
‫ﲤﻜﻦ ﺍﻟﻘﻀﻴﺐ ﻣﻦ ﺍﻻﻧﺘﺸﺎﺭ ﻓﺈﻥ ﳎﺮﻯ ﺍﻟﺒﻮﻝ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﺃﻭ ﹰﻻ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﱃ ﺻﻼﺑﺔ‪ ،‬ﻭﺍﻷﺟﺴﺎﻡ ﺍﻟﺼﻠﺒﺔ ﻟﻴﺲ‬
‫ﻳﺴﻬﻞ ﲤﺪﺩﻫﺎ ﻋﻨﺪ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻘﻀﻴﺐ ﻓﺈﻧﻪ ﺣﲔ ﳜﺮﺝ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﺰﺩﺍﺩ ﻃﻮﻟﻪ‪ .‬ﻓﻠﻮ ﱂ ﻳﻜﻦ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﺞ ﳌﺎ ﺃﻣﻜﻦ‬
‫ﺍﻧﺘﺸﺎﺭ ﺍﻟﻘﻀﻴﺐ ﻷﻥ ﺍﺠﻤﻟﺮﻯ ﺇﺫﺍ ﺍﺳﺘﻘﺎﻡ ﻃﺎﻝ ﻣﺎ ﺑﲔ ﻃﺮﻓﻴﻪ ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﺞ ﰲ ﺍﻟﺮﺟﺎﻝ ﻛﺜﲑﺓ ﻟﻴﺘﻤﻜﻦ‬
‫ﺍﻟﻘﻀﻴﺐ ﻣﻦ ﺍﻟﻄﻮﻝ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻣﻨﻪ ﰲ ﺍﻻﻧﺘﺸﺎﺭ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻟﺘﻌﺮﻳﺞ ﺍﻟﺬﻱ ﻟﻠﻨﺴﺎﺀ ﻓﻠﻴﻤﻜﻦ ﺍﻟﻔﺮﺝ ﻣﻦ ﺍﻟﱪﻭﺯ ﻋﻨﺪ ﺍﳉﻤﺎﻉ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﱪﻭﺯ ﻳﺴﲑﹰﺍ ﻻ ﺟﺮﻡ ﻛﻔﻰ ﻣﻦ‬
‫ﺗﻌﺮﻳﺞ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﺠﻤﻟﺎﺭﻱ ﺍﻟﺜﻼﺛﺔ ﺗﺘﺤﺪ ﻋﻨﺪ ﺭﺃﺱ ﺍﻟﻘﻀﻴﺐ ﻷﻬﻧﺎ ﻟﻮ ﺑﻘﻴﺖ ﻧﺎﻓﺬﺓ ﺇﱃ ﻃﺮﻓﻪ ﻟﺒﻘﻲ ﻟﻪ ﺛﻼﺛﺔ ﺃﲞﺎﺵ ﻇﺎﻫﺮﺓ‬
‫ﻭﻛﺎﻥ ﺫﻟﻚ ﻣﻌﺮﺿﻪ ﻟﻜﺜﺮﺓ ﺍﻟﺘﻀﺮﺭ ﺑﻨﻔﻮﺫ ﻣﺎ ﻋﺴﻰ ﺃﻥ ﻳﻨﻔﺬ ﻓﻴﻬﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺇﱃ ﺍﺟﺘﻤﺎﻉ ﺗﻠﻚ ﺍﺠﻤﻟﺎﺭﻱ ﲨﻴﻌﻬﺎ ﻋﻨﺪ‬
‫ﺭﺃﺱ ﺍﻟﻘﻀﻴﺐ ﻓﻼ ﻳﺪﺭﻙ ﻓﻴﻪ ﻫﻨﺎﻙ ﺳﻮﻯ ﻣﻨﻔﺬ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻟﻘﻀﻴﺐ ﰲ ﲨﻴﻊ ﺍﳌﺎﺷﻴﺔ ﻳﱪﺯ ﻋﻨﺪ ﺍﻻﻧﺘﺸﺎﺭ ﻭﳜﺘﻔﻲ ﻋﻨﺪ‬
‫ﺍﻻﺳﺘﺮﺧﺎﺀ ﺇﻻ ﰲ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻧﻪ ﻳﻄﻮﻝ ﻭﻳﻐﻠﻆ ﻋﻨﺪ ﺍﻻﻧﺘﺸﺎﺭ ﻭﻳﻘﺼﺮ ﻭﻳﺪﻕ ﻋﻨﺪ ﺍﻻﺳﺘﺮﺧﺎﺀ ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﲨﻴﻊ‬
‫ﺍﳌﺎﺷﻴﺔ ﻓﺈﻥ ﺍﳌﺴﺎﻓﺔ ﻣﺎ ﺑﲔ ﺻﻠﺒﻬﺎ ﻭﻇﺎﻫﺮ ﺑﻄﻨﻬﺎ ﺃﻛﺜﺮ ﻛﺜﲑﹰﺍ ﳑﺎ ﺑﲔ ﺟﻮﺍﻧﺒﻬﺎ ﻓﺘﺠﺪ ﺍﻟﻘﻀﻴﺐ ﻣﺎ ﺑﲔ ﺍﻟﺼﻠﺐ ﻭﻣﻘﺎﺑﻠﻪ‬
‫ﻣﺴﺎﻓﺔ ﻛﺜﲑﺓ ﻭﻳﺘﺴﻊ ﻟﻪ ﻋﻨﺪ ﺍﻻﺳﺘﺮﺧﺎﺀ ﻓﻠﺬﻟﻚ ﺑﻘﻴﺖ ﰲ ﺗﻠﻚ ﺍﳌﺴﺎﻓﺔ ﻷﻥ ﺫﻟﻚ ﺃﻭ ﰱ ﻟﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ﺍﳌﺴﺎﻓﺔ ﺑﲔ ﺻﻠﺒﻪ ﻭﻣﻘﺪﻡ ﺑﺪﻧﻪ ﺃﻗﻞ ﻛﺜﲑﹰﺍ ﳑﺎ ﺑﲔ ﺟﺎﻧﺒﻴﻪ ﻓﺘﻘﺼﺮ ﻣﺴﺎﻓﺔ ﻣﺎ ﺑﲔ ﺧﻠﻔﻪ ﻭﻗﺪﺍﻣﻪ ﻋﻦ‬
‫ﺍﺧﺘﻔﺎﺀ ﺍﻟﻘﻀﻴﺐ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﻘﻀﻴﺐ ﻫﻮ ﻷﺟﻞ ﻣﺎ ﻳﻨﻔﺬ ﰲ ﻋﺮﻭﻗﻪ ﻭﺃﻋﺼﺎﺑﻪ ﻭﺃﺭﺑﻄﺘﻪ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﺸﻬﻮ ﺃﱐ ﻭﺍﻟﺮﻳﺎﺡ‬
‫ﺍﻟﱵ ﺗﻜﻮﻥ ﰲ ﺍﻟﻌﺮﻭﻕ ﻭﺃﺭﻭﺍﺡ ﻛﺜﲑﺓ ﺣﻴﻮﺍﻧﻴﺔ‪ ،‬ﻭﻷﺟﻞ ﻧﻔﻮﺫ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﺇﻟﻴﻪ ﻳﻨﻔﺬ ﻓﻴﻪ ﺩﻡ ﻛﺜﺮ ﺷﺮﻳﺎﱐ ﻓﺈﻥ ﻫﺬﻩ ﻟﺮﻭﺡ‬
‫ﻻ ﲣﻠﻮ ﻋﻦ ﻣﺼﺎﺣﺒﺔ ﺍﻟﺪﻡ ﺍﻟﺸﺮﻳﺎﱐ ﳍﺎ ﻭﻷﺟﻞ ﻛﺜﺮﺓ ﺍﻟﺪﻡ ﻭﻛﺜﺮﺓ ﺍﻷﺭﻭﺍﺡ ﻳﻌﺮﺽ ﻟﻪ ﺃﻥ ﻳﺴﺨﻦ ﻛﺜﲑﹰﺍ‪ .‬ﻭﺃﻟﻔﺎﻅ ﺍﻟﻜﺘﺎﺏ‬
‫ﻏﻨﻴﺔ ﻋﻦ ﺍﻟﺸﺮﺡ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﺸﺮﻳﺢ ﺍﻟﺮﺣﻢ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻧﻘﻮﻝ ﺇﻥ ﺁﻟﺔ ﺍﻟﺘﻮﻟﻴﺪ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻳﻬﺘﻜﻬﺎ ﺍﻹﻓﻀﺎﺽ ﻭﻳﺴﻴﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺩﻡ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺗﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻭﳓﻮﻩ ﺑﺎﻟﺘﻮﺍﻟﺪ ﺇﳕﺎ ﳝﻜﻦ ﺑﺄﻥ ﻳﻜﻮﻥ ﺗﻜﻮﻧﻪ ﰲ ﻋﻀﻮ ﻣﻮﺿﻮﻉ ﰲ ﺩﺍﺧﻞ ﺍﻟﺒﺪﻥ ﰲ ﺃﺳﻔﻠﻪ‬
‫ﻟﻴﻜﻮﻥ ﰲ ﺟﻬﺔ ﺗﻮﺟﻪ ﺍﻟﻔﻀﻮﻝ ﺍﳌﻨﺪﻓﻌﺔ ﺇﻟﻴﻪ ﻟﻴﻐﺬﻭﻩ ﻭﻫﻲ ﺩﻡ ﺍﻟﻄﻤﺚ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﺃﻣﻮﺭ‪:‬‬
‫ﺃﺣﺪﻫﺎ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻔﻀﻮﻝ ﺍﻟﱵ ﺗﺼﻠﺢ ﻹﻣﺪﺍﺩﻩ ﻳﻜﺜﺮ ﻧﻔﻮﺫﻫﺎ ﺇﻟﻴﻪ ﻭﺫﻟﻚ ﻟﻴﻘﻮﻡ ﺑﻐﺬﺍﺋﻪ ﻭﺗﺘﻢ ﺍﳌﺎﺩﺓ ﺍﻟﱵ‬
‫ﻣﻨﻬﺎ ﻳﺘﻜﻮﻥ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻣﻦ ﺷﺄﻧﻪ ﻗﺒﻮﻝ ﺍﻧﺪﻓﺎﻉ ﺩﻡ ﺍﻟﻄﻤﺚ ﺇﻟﻴﻪ ﻭﺩﻡ ﺍﻟﻄﻤﺚ ﻫﻮ ﻓﻀﻠﺔ‬
‫ﺭﻃﻮﺑﺎﺕ ﺍﻷﻡ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻔﻀﻠﺔ ﻻ ﳜﺘﺺ ﺇﻧﺪﻓﺎﻋﻬﺎ ﻣﻦ ﻋﻀﻮ ﻭﺍﺣﺪ ﺑﻞ ﻫﻲ ﻣﻨﺪﻓﻌﺔ ﰲ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻭﺇﳕﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻧﺪﻓﺎﻋﻬﺎ ﺇﱃ ﻋﻀﻮ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻳﺄﺗﻴﻪ ﻋﺮﻭﻕ ﺗﺘﺤﺮﻙ ﻓﻴﻬﺎ ﺗﻠﻚ ﺍﻟﻔﻀﻠﺔ ﻣﻦ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﺇﻟﻴﻪ ﻓﻼ ﺑﺪ ﻣﻦ‬
 ‫ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺮﻭﻕ ﺍﻵﺗﻴﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺁﺗﻴﺔ ﺇﻟﻴﻪ ﻣﻦ ﲨﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﻷﻥ‬
‫ﺍﳉﻨﲔ ﺇﳕﺎ ﳝﻜﻦ ﺗﻜﻮﻧﻪ ﺑﺄﻥ ﺗﺘﺼﺮﻑ ﻓﻴﻪ ﻗﻮﻯ ﻛﺜﲑﺓ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺄﻥ ﺗﺄﺗﻴﻪ ﺃﺭﻭﺍﺡ ﻛﺜﲑﺓ ﻭﺍﻷﺭﻭﺍﺡ ﺇﳕﺎ ﺗﺄﰐ‬
‫ﺍﻷﻋﻀﺎﺀ ﰲ ﺍﻟﺸﺮﺍﻳﲔ ﻓﻠﺬﻟﻚ ﻫﻮ ﺍﻟﻌﻀﻮ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﺄﺗﻴﻪ ﺷﺮﺍﻳﲔ ﻛﺜﲑﺓ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻪ ﻗﻮﻳﹰﺎ ﻟﻴﻘﻮﻯ ﻋﻠﻰ ﺿﻐﻂ ﺍﳉﻨﲔ ﻭﺗﻮﻗﻴﻪ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺍﺭﺩﺍﺕ‪ ،‬ﻭﻻ‬
‫ﻳﻨﺨﺮﻕ ﺑﻘﻮﺓ ﲤﺪﻳﺪ ﺍﳉﻨﲔ ﻟﻪ ﺇﺫﺍ ﻋﻈﻢ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻣﻊ ﻗﻮﺓ ﺟﺮﻣﻪ ﻟﻴﺲ ﺑﻜﺜﲑ ﺍﻟﺜﺨﺎﻧﺔ ﺟﺪﹰﺍ ﻭﺇﻻ‬
‫ﻛﺎﻥ ﻳﺰﺍﺣﻢ ﺑﻘﻴﺔ ﺍﻷﺣﺸﺎﺀ ﻭﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻫﻮ ﻣﻊ ﻗﻮﺗﻪ ﻗﻠﻴﻞ ﺍﻟﺜﺨﺎﻧﺔ ﻫﻮ ﺍﻟﻐﺸﺎﺋﻲ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﻫﺮ ﻫﺬﺍ‬
‫ﺍﻟﻌﻀﻮ ﻏﺸﺎﺋﻴﹰﺎ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻏﺸﺎﺀ ﻭﺍﺣﺪ ﻷﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻇﺎﻫﺮﻩ ﺻﻠﺒﹰﺎ ﻟﻴﻘﻮﻯ ﻋﻠﻰ‬
‫ﺍﻷﻋﻀﺎﺀ ﺍﺠﻤﻟﺎﻭﺭﺓ ﻟﻪ ﻭﺩﻓﻌﻬﺎ ﺃﻣﺎﻣﻪ ﻟﻴﺘﺴﻊ ﺍﳌﻜﺎﻥ ﻋﻨﺪ ﻋﻈﻢ ﺍﳉﻨﲔ‪ ،‬ﻭﺃﻣﺎ ﻇﺎﻫﺮﻩ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﻠﲔ ﻷﻧﻪ‬
‫ﻳﻼﻗﻲ ﺍﳉﻨﲔ ﻭﺍﳉﺮﻡ ﺍﻟﻮﺍﺣﺪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺳﻄﺤﻴﻪ ﺃﺻﻠﺐ ﻣﻦ ﺍﻵﺧﺮ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺛﺨﻨﻪ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻏﲑ‬
‫ﳑﻜﻦ ﰲ ﺍﻟﺮﺣﻢ‪ .‬ﻭﺇﻻ ﻛﺎﻥ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻪ ﻋﻈﻴﻤﹰﺎ ﺟﺪﹰﺍ ﻓﻠﺬﻟﻚ ﺍﻟﺮﺣﻢ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﻣﻪ ﻣﻦ ﻏﺸﺎﺋﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ ﰲ ﺩﺍﺧﻞ ﺍﻵﺧﺮ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﺍﺧﻞ ﻛﺜﲑ ﺍﻟﻌﺮﻭﻕ ﺟﺪﹰﺍ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻼﻗﻲ ﺍﳉﻨﲔ ﻭﺍﻟﻐﺸﺎﺀ ﺍﻟﻈﺎﻫﺮ‬
‫ﺇﳕﺎ ﻫﻮ ﻟﻴﻘﻮﻡ ﲪﻞ ﺍﻟﻌﻀﻮ ﻭﻟﺬﻟﻚ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺒﺎﻃﻦ ﻛﺜﲑ ﺍﻟﻌﺮﻭﻕ ﺟﺪﹰﺍ ﻟﻴﻔﻲ ﺑﺈﻳﺼﺎﻝ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﻨﺴﻴﻢ‬
‫ﻭﺍﻟﺮﻭﺡ ﺇﱃ ﺍﳉﻨﲔ‪.‬‬

‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﳜﺘﻠﻒ ﺣﺎﻟﻪ ﰲ ﺗﻮﺟﻪ ﺩﻡ ﺍﻟﻄﻤﺚ ﺇﻟﻴﻪ ﻭﺫﻟﻚ ﻷﻥ ﺳﻴﻼﻥ ﺩﻡ ﺍﻟﻄﻤﺚ ﺇﱃ ﻫﺬﺍ‬
‫ﻼ ﻟﺘﻌﺬﺭ ﺍﳊﻤﻞ ﺩﺍﺋﻤﹰﺎ ﺃﻭ ﻛﺎﻥ ﻣﺎ ﻳﺘﻔﻖ ﻣﻦ ﺍﳊﻤﻞ ﻣﻊ ﺑﻌﺪ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﳉﻨﲔ ﻓﺎﺳﺪ ﺍﳌﺰﺍﺝ‬‫ﺍﻟﻌﻀﻮ ﻟﻮ ﻛﺎﻥ ﻣﺴﺘﻤﺮﹰﺍ ﻗﻠﻴ ﹰ‬
‫ﻷﺟﻞ ﺍﺧﺘﻼﻁ ﻣﺎ ﻳﺴﻴﻞ ﻣﻦ ﺩﻡ ﺍﻟﻄﻤﺚ ﺑﺎﳌﲏ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﺇﱃ ﲡﻮﻳﻒ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺑﺎﻹﻧﺰﺍﻝ ﻭﻟﻮ ﻛﺎﻥ ﺳﻴﻼﻥ ﻫﺬﺍ ﺍﻟﺪﻡ‬
‫ﺩﺍﺋﻤﺎﹰ ﰲ ﺃﻭ ﻗﺎﺕ ﺑﻴﻨﻬﺎ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﻟﻜﺎﻥ ﺍﳉﻨﲔ ﺇﱃ ﺃﻥ ﻳﺄﺗﻴﻪ ﺩﻡ ﺍﻟﻄﻤﺚ ﳚﻒ ﻟﻌﺪﻡ ﺍﻟﻐﺬﺍﺀ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻼ ﻋﻠﻰ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳉﻨﲔ ﺃﻭ ﻗﺮﻳﺐ ﻣﻦ‬‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﺳﻴﻼﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﰲ ﺣﺎﻝ ﺍﳊﻤﻞ ﻣﺴﺘﻤﺮﹰﺍ ﻭﻗﻠﻴ ﹰ‬
‫ﺫﻟﻚ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺣﺎﻝ ﻋﺪﻡ ﺫﻟﻚ ﺍﳊﻤﻞ ﻓﻴﻜﻮﻥ ﺳﻴﻼﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﺑﻌﺪ ﻣﺪﺩ ﻣﺘﺒﺎﻋﺪﺓ ﻭﻳﻜﻮﻥ ﺍﻟﺴﺎﺋﻞ ﺑﻘﺪﺭ ﻛﺜﲑ‬
‫ﻟﻴﻘﻮﻡ ﺑﻨﻘﺎﺀ ﺍﻟﺒﺪﻥ ﻣﻊ ﻃﻮﻝ ﻣﺪﺓ ﺍﻟﻈﻬﺮ ﺍﻟﱵ ﳚﻮﺩ ﻣﻌﻬﺎ ﺍﳊﻤﻞ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋﹰﺎ ﺑﲔ ﺃﻋﻀﺎﺀ ﻟﻴﻨﺔ ﺣﱴ ﺇﺫﺍ ﻋﻈﻢ ﺍﳉﻨﲔ ﻭﺯﺍﺣﻢ ﺗﻠﻚ ﺍﻷﻋﻀﺎﺀ ﱂ‬
‫ﻳﺘﻀﺮﺭ ﺑﺼﻼﺑﺘﻬﺎ ﻓﻠﺬﻟﻚ ﻭﺿﻊ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺑﲔ ﺍﳌﺜﺎﻧﺔ ﻭﺍﻷﻣﻌﺎﺀ ﺇﺫﺍ ﻟﻴﺲ ﰲ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺴﻔﻠﻴﺔ ﻣﻦ ﺍﻷﺣﺸﺎﺀ ﻣﺎ ﻫﻮ ﻟﲔ‬
‫ﻳﺘﺤﻤﻞ ﲤﺪﻳﺪ ﺍﳉﻨﲔ ﺇﺫﺍ ﻋﻈﻢ ﺳﻮﻯ ﻫﺬﻳﻦ ﺍﻟﻌﻀﻮﻳﻦ‪.‬‬
‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﻘﺪﺭ ﻳﺘﺴﻊ ﲡﻮﻳﻔﻪ ﻟﻠﺠﻨﲔ ﺇﺫﺍ ﻋﻈﻢ ﻓﺈﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ‬
‫ﻋﻈﻴﻤﹰﺎ ﻭﻛﺬﻟﻚ ﻻﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﻨﻔﺬ ﺇﱃ ﺧﺎﺭﺝ ﻟﻴﺨﺮﺝ ﻣﻨﻪ ﺩﻡ ﺍﻟﻄﻤﺚ ﻭﻟﻴﺪﺧﻞ ﻓﻴﻪ ﺍﳌﲏ ﺇﱃ ﺩﺍﺧﻠﻪ ﻭﻻﺑﺪ ﻣﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻨﻔﺬ ﻟﻴﺲ ﺑﻘﺼﲑ ﺟﺪﹰﺍ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺑﻘﺮﺏ ﺍﳍﻮﺍﺀ ﺍﳋﺎﺭﺟﻲ ﻭﻻ ﺑﻄﻮﻳﻞ ﺟﺪﹰﺍ ﻓﻴﻪ ﻓﻼ ﻳﺴﻬﻞ ﻧﻔﻮﺫ‬
‫ﺍﳌﲏ ﻓﻴﻪ ﺇﱃ ﺩﺍﺧﻞ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻏﻼ ﰲ ﻣﺪﺓ ﳍﺎ ﻃﻮﻝ ﻓﻴﻔﺴﺪ ﻣﺰﺍﺟﻪ ﻭﳜﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺼﻠﻮﺡ ﻟﻠﺘﻮﻟﻴﺪ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻌﻀﻮ‬
‫ﻫﻮ ﺍﻟﺮﺣﻢ ﻭﻫﺬﺍ ﺍﳌﻨﻔﺬ ﻫﻮ ﻋﻨﻘﻪ ﻭﺇﳕﺎ ﳝﻜﻦ ﺩﺧﻮﻝ ﺍﳌﲏ ﻓﻴﻪ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ ﺑﺈﻳﻼﺝ ﺍﻟﻘﻀﻴﺐ ﻓﻴﻪ‪ .‬ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺷﺪﻳﺪ ﺍﻟﻘﺒﻮﻝ ﻟﻠﺘﻤﺪﺩ ﻭﺍﻻﺗﺴﺎﻉ ﻟﻴﻤﻜﻦ ﺧﺮﻭﺝ ﺍﻟﻄﻔﻞ ﻣﻨﻪ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ ﻓﻠﺬﻟﻚ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺟﺮﻣﻪ ﺷﺪﻳﺪ ﺍﻟﺼﻼﺑﺔ ﻛﺎﻟﻌﻈﻢ ﻭﳓﻮﻩ ﻭﻻ ﳝﻜﻦ ﺃﻳﻀﹰﺎ ﺷﺪﻳﺪ ﺍﻟﻠﲔ ﻛﺎﻟﻠﺤﻢ ﻭﺇﻻ ﻟﻜﺎﻥ ﻳﻨﺤﺮﻕ ﻋﻨﺪ ﺷﺪﺓ ﲤﺪﺩﻩ ﻟﻴﺘﺴﻊ‬
‫ﳋﺮﻭﺝ ﺍﻟﻄﻔﻞ ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﺁﺧﺬﹰﺍ ﻣﻦ ﺍﻟﺮﺣﻢ ﺇﱃ ﺍﺳﻔﻞ ﻟﻴﻜﻮﻥ ﺧﺮﻭﺝ ﻣﺎ ﳜﺮﺝ ﻣﻨﻪ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ‬
‫ﳍﺎ ﺛﻔﻞ ﺃﺳﻬﻞ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻫﻲ ﺍﻟﺮﺣﻢ ﻭﻫﻲ ﰲ ﺃﺻﻞ ﺍﳋﻠﻘﺔ ﻣﺸﺎﻛﻠﺔ ﻵﻟﺔ ﺍﻟﺘﻮﻟﻴﺪ ﺍﻟﱵ ﻟﻠﺬﻛﺮﺍﻥ ﻭﻫﻲ ﺍﻟﺬﻛﺮ ﻭﻣﺎ ﻣﻌﻪ‪.‬‬
 ‫ﺇﻥ ﺍﻟﻔﺎﺿﻞ ﺃﺑﻘﺮﺍﻁ ﻳﻄﻠﻖ ﻟﻔﻆ ﺍﻟﺮﺣﻢ ﺗﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻳﺘﻜﻮﻥ ﺍﳉﻨﲔ ﻓﻴﻪ ﻭﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﺣﺎﻟﻪ ﻗﺒﻞ ﻭﻫﺬﺍ‬
‫ﺍﻟﻌﻀﻮ ﻫﻮ ﺁﻟﺔ ﺍﻟﺘﻮﻟﻴﺪ ﰲ ﺍﻹﻧﺎﺙ ﻭﺗﺎﺭﺓ ﻋﻠﻰ ﻋﻨﻖ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﻭﻫﻮ ﺍﺠﻤﻟﺮﻯ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻨﻪ ﺍﳊﻴﺾ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ‬
‫ﺍﻟﻘﻀﻴﺐ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﺸﺎﻛﻞ ﺍﻟﺬﻛﺮ ﰲ ﺍﻟﺬﻛﺮﺍﻥ ﻭﻳﺸﺒﻪ ﺫﻛﺮﹰﺍ ﻣﻘﻠﻮﺑﹰﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻛﺄﻥ ﺍﻟﺼﻔﻦ ﺻﻔﺎﻕ ﺍﻟﺮﺣﻢ‪.‬‬
‫ﻳﺮﻳﺪ ﺑﺎﻟﺮﺣﻢ ﻫﺎ ﻫﻨﺎ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻳﺘﻜﻮﻥ ﻓﻴﻪ ﺍﳉﻨﲔ ﻭﻣﺸﺎﻬﺑﺘﻪ ﻟﻠﺼﻔﻦ ﻫﻮ ﺃﻧﻪ ﻛﻴﺲ ﳛﺘﻮﻱ ﻋﻠﻰ ﺷﻲﺀ ﰲ ﺩﺍﺧﻠﻪ ﻟﻜﻦ‬
‫ﺍﻟﺬﻱ ﰲ ﺩﺍﺧﻞ ﺍﻟﺼﻔﻦ ﺍﻟﺒﻴﻀﺘﺎﻥ ﻭﺍﻟﺬﻱ ﰲ ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ ﺍﳉﻨﲔ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﺍﻟﺒﻴﻀﺘﺎﻥ ﰲ ﺍﻟﺮﺟﺎﻝ ﺧﺎﺭﺟﺘﲔ ﻋﻦ ﺍﻟﺒﺪﻥ‬
‫ﳏﺼﻮﺭﺗﲔ ﰲ ﺍﻟﻜﻴﺲ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺼﻔﻦ ﻭﺃﻣﺎ ﰲ ﺍﻟﻨﺴﺎﺀ ﻓﺈﻬﻧﻤﺎ ﻣﺪﻓﻮﻧﺘﺎﻥ ﰲ ﺍﻟﻔﺮﺝ ﻛﻞ ﻭﺍﺣﺪﺓ ﰲ ﺟﺎﻧﺐ ﻷﻥ ﺍﳊﺎﻝ ﻟﻮ ﱂ‬
‫ﻳﻜﻦ ﻛﺬﻟﻚ ﺗﻌﺬﺭ ﺍﻹﺣﺒﺎﻝ ﻭﺫﻟﻚ ﻷﻥ ﺍﻹﺣﺒﺎﻝ ﺇﳕﺎ ﻳﺘﻢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺇﻧﺰﺍﻝ ﺍﻟﺮﺟﺎﻝ ﻣﻊ ﺇ ﻧﺰﺍﻝ ﺍﳌﺮﺃﺓ ﺃﻭ ﻳﻘﺮﺏ ﺯﻣﺎﻧﻪ ﺟﺪﺍﹰ‪،‬‬
‫ﻭﻟﻮﻻ ﺃﻥ ﺑﻴﻀﱵ ﺍﻟﺮﺟﺎﻝ ﳐﺎﻟﻔﺔ ﻟﺒﻴﻀﱵ ﺍﻟﻨﺴﺎﺀ ﲟﺎ ﺫﻛﺮﻧﺎﻩ ﻟﺘﻌﺬﺭ ﺍﺗﻔﺎﻕ ﺍﻹﻧﺰﺍﻟﲔ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻣﲏ‬
‫ﺍﻟﺮﺟﺎﻝ ﺣﺎﺭ ﺍﳌﺰﺍﺝ ﺣﺎﺩ ﻳﺴﻴﻞ ﺑﺄﺩﱏ ﺷﻬﻮﺓ ﻭﳜﺮﺝ ﺳﺮﻳﻌﹰﺎ ﻭﻣﲏ ﺍﳌﺮﺃﺓ ﲞﻼﻑ ﺫﻟﻚ ﻷﻧﻪ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ ﻗﻠﻴﻞ ﺍﳊﺮﺍﺭﺓ ﺟﺪﺍﹰ‪،‬‬
‫ﻓﻠﻮﻻ ﺑﻌﺪ ﺑﻴﻀﱵ ﺍﻟﺮﺟﺎﻝ ﻭﺑﺮﻭﺯﳘﺎ ﳌﺎ ﻛﺎﻥ ﺇﻧﺰﺍﻟﻪ ﻳﺘﺄﺧﺮ ﺇﱃ ﺣﲔ ﺇﻧﺰﺍﻝ ﺍﳌﺮﺃﺓ‪ .‬ﻭﻟﻮﻻ ﺍﻧﺪﻓﺎﻥ ﺑﻴﻀﱵ ﺍﻟﻨﺴﺎﺀ ﻭﺗﺴﺨﻨﻬﻤﺎ‬
‫ﲝﺮﺍﺭﺓ ﺑﺎﻃﻦ ﺍﻟﺒﺪﻥ ﳌﺎ ﻛﺎﻥ ﺇﻧﺰﺍﳍﻦ ﻳﺘﻘﺪﻡ ﺣﱴ ﻳﻮﺍﰲ ﺇﻧﺰﺍﻝ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﰒ ﻳﻨﺜﲏ ﻫﺎﺑﻄﹰﺎ ﻣﺘﻌﺮﺟﹰﺎ ﻣﺆﺭﺑﹰﺎ ﺫﺍ ﺍﻟﺘﻔﺎﻓﺎﺕ ﻳﺘﻢ ﻬﺑﺎ ﻧﻀﺞ ﺍﳌﲏ‪ ،‬ﺍﻟﺴﺒﺐ ﰲ ﺗﻌﺮﻳﺞ ﺃﻭ ﻋﻴﺔ ﺍﳌﲏ ﰲ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺑﻌﺪ ﺗﺼﻌﺪﻫﺎ ﺇﱃ ﺍﻻﺗﺼﺎﻝ ﺑﺎﺠﻤﻟﺮﻯ ﺍﻟﺬﻱ ﰲ ﺃﺻﻞ ﺍﻟﺬﻛﺮ ﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻭﻋﻴﺔ ﻗﺎﺑﻠﺔ ﻟﻠﺘﻤﺪﺩ ﻭﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻄﻮﻝ‪.‬‬
‫ﻭﺫﻟﻚ ﺑﺄﻥ ﺗﻘﺮﺏ ﻣﻦ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻟﻐﺮﺽ ﺑﺬﻟﻚ ﺃﻥ ﻳﺴﺘﻌﺠﻞ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻘﻀﻴﺐ ﻭﻻ ﲤﺎﻧﻌﻪ ﻋﻦ ﺫﻟﻚ ﺗﻠﻚ ﺍﻷﻭﻋﻴﺔ ﻟﻮ‬
‫ﻛﺎﻧﺖ ﻣﺴﺘﻘﻴﻤﺔ ﻭﺃﻣﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﺞ ﻷﺟﻞ ﺇﲤﺎﻡ ﺇﻧﻀﺎﺝ ﺍﳌﲏ ﻓﺬﻟﻚ ﳑﺎ ﻻ ﻳﺼﺢ ﻓﺈﻥ ﺍﳌﲏ ﻳﺘﻢ ﰲ ﺍﻷﻧﺜﻴﲔ ﻭﺑﻘﺎﺅﻩ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﺞ ﻟﻴﺲ ﳑﺎ ﻳﻄﻮﻝ ﺣﱴ ﻳﺴﺘﻔﻴﺪ ﺑﺬﻟﻚ ﺯﻳﺎﺩﺓ ﻧﻀﺞ ﺑﻞ ﻳﻨﺪﻓﻊ ﻣﻨﻬﺎ ﺑﺴﺮﻋﺔ ﻟﺌﻼ ﻳﻔﺴﺪ ﻣﺰﺍﺟﻪ ﺑﻄﻮﻝ ﺯﻣﺎﻥ‬
‫ﻧﻔﻮﺫﻩ ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﰲ ﺗﻌﺮﻳﺞ ﳎﺮﻯ ﺍﻟﺒﻮﻝ‪.‬‬

‫ﻭﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻳﺮﻳﺪ ﺃﻥ ﺃﻭ ﻋﻴﺔ ﺍﳌﲏ ﺗﻨﻔﺬ ﻣﻦ ﺍﻟﺒﻴﻀﺘﲔ ﻭﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﰲ ﺟﺎﻧﺐ ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻭﻋﻴﺔ ﻛﺬﻟﻚ‬
‫ﻭﺇﺫﺍ ﻧﻔﺬﺕ ﺇﱃ ﺃﺻﻞ ﺍﻟﻘﻀﻴﺐ ﺍﺗﺼﻼ ﲟﺠﺮﻯ ﺍﳌﲏ ﻋﻨﺪ ﺃﺻﻞ ﺍﻟﻘﻀﻴﺐ ﻭﺫﻟﻚ ﺍﺠﻤﻟﺮﻯ ﻭﺍﺣﺪ‪ ،‬ﻓﻠﺬﻟﻚ ﻳﺘﺼﻼﻥ ﻬﺑﺬﺍ‬
‫ﺍﺠﻤﻟﺮﻯ ﻣﻦ ﺟﺎﻧﺒﻴﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺃﻣﺎ ﰲ ﺍﻟﻨﺴﺎﺀ ﻓﻴﻤﻴﻞ ﻣﻦ ﺍﻟﺒﻴﻀﺘﲔ ﺇﱃ ﺍﳋﺎﺻﺮﺗﲔ ﻛﺎﻟﻘﺮﻧﲔ‪.‬‬
‫ﻳﺮﻳﺪ ﺃﻥ ﺃﻭ ﻋﻴﺔ ﺍﳌﲏ ﰲ ﺍﻟﻨﺴﺎﺀ ﲤﻴﻞ ﻣﻦ ﺍﻟﺒﻴﻀﺘﲔ ﺇﱃ ﺍﳋﺎﺻﺮﺗﲔ ﻭﺑﻴﺎﻥ ﻫﺬﺍ ﺃﻥ ﻣﲏ ﺍﻟﻨﺴﺎﺀ ﻳﻨﺼﺐ ﰲ ﻋﻨﻖ ﺍﻟﺮﺣﻢ ﻣﻦ‬
‫ﺛﻘﺒﲔ ﻣﺘﻘﺎﺑﻠﲔ‪ :‬ﺃﺣﺪﳘﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﻦ ﺟﻬﺔ ﺍﻟﻴﺴﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻳﻦ ﺍﻟﻮﻋﺎﺋﲔ ﻳﺘﺼﻼﻥ ﺑﺎﻟﺒﻴﻀﺘﲔ‬
‫ﺃﺣﺪﳘﺎ ﺑﺎﻟﺒﻴﻀﺔ ﺍﻟﻴﻤﲎ ﻭﻫﻮ ﺍﻟﺬﻱ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻭﺍﻵﺧﺮ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ‪ ،‬ﻭﻳﺘﺼﻞ ﺑﺎﻟﺒﻴﻀﺔ ﺍﻟﻴﺴﺮﻯ ﻭﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﻫﺬﻳﻦ ﻳﺄﺧﺬ ﻣﺮﺗﻔﻌﹰﺎ ﻣﻊ ﻣﻴﻞ ﺇﱃ ﺍﳋﺎﺻﺮﺓ ﺍﻟﱵ ﰲ ﺟﻬﺘﻪ ﰒ ﻳﻨﺤﺮﻑ ﺭﺍﺟﻌﺎ ﺇﱃ ﺍﻟﻮﺳﻂ ﻓﻴﻔﻀﻲ ﺇﱃ ﻋﻨﻖ ﺍﻟﺮﺣﻢ‬
‫ﻓﻴﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻮﻋﺎﺀﻳﻦ ﻣﻌﻮﺟﹰﺎ ﻛﺎﻟﻘﺮﻥ ﻷﻧﻪ ﻳﻜﻮﻥ ﻛﻘﻄﻌﺔ ﺻﻐﲑﺓ ﻣﻦ ﺩﺍﺋﺮﺓ ﻋﻈﻴﻤﺔ ﻭﺇﳕﺎ ﺟﻌﻞ ﻛﺬﻟﻚ‬
‫ﻭﱂ ﻳﻨﻔﺬ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻷﻥ ﺍﻟﻨﺴﺎﺀ ﻳﻌﺮﺽ ﳍﻦ ﻋﻨﺪ ﺍﳉﻤﺎﻉ ﺃﻥ ﳝﺘﺪ ﻣﻨﻬﻦ ﻋﻨﻖ ﺍﻟﺮﺣﻢ ﻭﻳﱪﺯ ﺟﺎﻧﺒﺎ‬
‫ﻓﺮﻭﺟﻬﻦ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍﻥ ﺍﻟﻮﻋﺎﺀﺍﻥ ﻣﺴﺘﻘﻴﻤﲔ ﳌﺎ ﺃﻣﻜﻦ ﺫﻟﻚ ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻧﻌﻮﺍﺟﻬﻤﺎ ﺇﱃ ﺟﻬﺔ ﺍﳋﺎﺻﺮﺗﲔ ﻻ ﺇﱃ ﻗﺪﺍﻡ ﻭﺧﻠﻒ ﻭﻻ‬
‫ﺇﱃ ﺟﻬﺔ ﺍﻟﻮﺳﻂ ﻷﻥ ﻫﺬﻩ ﺍﳉﻬﺎﺕ ﲨﻴﻌﻬﺎ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﺘﺴﻊ ﳍﺬﺍ ﺍﻻﻧﻌﻮﺍﺝ ﻭﻋﻨﺪ ﺍﳉﻤﺎ ﻉ ﺇﺫﺍ ﲤﺪﺩ ﻋﻨﻖ ﺍﻟﺮﺣﻢ ﻭﺍﻟﻔﺮﺝ‬
‫ﻟﺰﻡ ﺫﻟﻚ ﲤﺪﺩ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻘﺮﻧﲔ ﻭﺍﳒﺬﺏ ﻃﺮﻓﺎ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﳚﺬﺑﺎ ﻋﻨﻖ ﺍﻟﺮﺣﻢ ﺇﱃ‬
‫ﺍﳉﺎﻧﺒﲔ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﳚﺬﺑﻪ ﺇﱃ ﺟﺎﻧﺒﻪ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺍﺗﺴﺎﻋﻪ ﻓﻴﺠﻮﺩ ﻗﺒﻮﻟﻪ ﺍﳌﲏ ﻭﻧﻔﻮﺫﻩ ﻓﻴﻪ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ‪.‬‬
 ‫ﻗﻮﻟﻪ‪ :‬ﻭﻃﻮﳍﺎ ﺍﳌﻌﺘﺪﻝ ﰲ ﺍﻟﻨﺴﺎﺀ ﻣﺎ ﺑﲔ ﺳﺖ ﺃﺻﺎﺑﻊ ﺇﱃ ﺇﺣﺪﻯ ﻋﺸﺮ ﺇﺻﺒﻌﹰﺎ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﻃﻮﻝ ﺍﻟﻌﻨﻖ ﻻ ﻃﻮﻝ ﺍﻟﺮﺣﻢ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﻳﻘﺼﺮ ﻭﻳﻄﻮﻝ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﳉﻤﺎﻉ ﻭﺗﺮﻛﻪ‪ .‬ﻭﺍﻟﺬﻱ ﻫﻮ ﻛﺬﻟﻚ ﻫﻮ ﻋﻨﻖ ﺍﻟﺮﺣﻢ ﻻ ﺍﻟﺮﺣﻢ ﺑﻌﻴﻨﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻳﺰﻳﺪﻫﺎ ﺍﻟﺴﻤﻦ ﺻﻼﺑﺔ ﻭﺗﻘﺼﺮ‪.‬‬
‫ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺃﻥ ﺍﻟﺴﻤﻦ ﻳﺰﺍﺣﻢ ﳊﻢ ﺍﻟﻌﻨﻖ ﻓﺒﻀﻴﻖ ﻭﻳﻜﺜﺮ ﳑﺎﻧﻌﺘﻪ ﺣﻴﻨﺌﺬ ﻟﻠﻘﻀﻴﺐ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻈﻦ ﻟﺬﻟﻚ ﺃﻧﻪ ﺻﻠﺐ‪.‬‬
‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻓﺈﻧﻪ ﻟﲔ ﻷﻥ ﺯﻳﺎﺩﺓ ﺍﻟﺴﻤﻦ ﺗﻮﺟﺐ ﺯﻳﺎﺩﺓ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺍﻟﺘﻠﻴﲔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﻮ ﺃﻗﺮﺏ ﺇﱃ ﻓﻢ ﺍﻟﺮﺣﻢ ﳑﺎ ﻳﻠﻲ ﺃﻋﺎﻟﻴﻪ ﻳﺮﻳﺪ ﺑﻔﻢ ﺍﻟﺮﺣﻢ ﻫﺎﻫﻨﺎ ﻓﻢ ﻋﻨﻘﻪ ﻷﻧﻪ ﻃﺮﻑ ﳎﺮﻯ ﺍﻟﺒﻮﻝ ﰲ ﺍﻟﻔﺮﺝ ﻗﺮﻳﺐ‬
‫ﺟﺪﹰﺍ ﻣﻦ ﻓﻢ ﻋﻨﻖ ﺍﻟﺮﺣﻢ ﻭﻫﻮ ﻣﻊ ﻗﺮﺑﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻨﻖ ﻓﻬﻮ ﻓﻮﻗﻪ ﻷﻥ ﺍﳌﺜﺎﻧﺔ ﻓﻮﻕ ﺍﻟﺮﺣﻢ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﺍﻫﺎ‬
‫ﻓﻮﻕ ﳎﺮﻯ ﺍﻟﺮﺣﻢ ﺃﻱ ﻋﻨﻘﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻗﺒﻞ ﺍﻓﺘﻀﺎﺽ ﺍﳉﺎﺭﻳﺔ ﻳﻜﻮﻥ ﰲ ﺭﻗﺒﺔ ﺍﻟﺮﺣﻢ ﺃﻏﺸﻴﺔ ﺇﻥ ﺍﳌﻘﺼﻮﺩ ﻬﺑﺬﻩ ﺍﻷﻏﺸﻴﺔ ﻟﻴﺲ ﺃﻥ ﺗﺴﺪ ﻓﻢ ﺍﻟﻌﻨﻖ ﰲ ﺯﻣﻦ‬
‫ﺍﻟﺼﻐﺮ ﻛﻤﺎ ﻳﻈﻨﻮﻥ ﺑﻞ ﺍﻟﻐﺮﺽ ﻬﺑﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﻴﻀﺘﺎﻥ ﰲ ﺍﻟﻨﺴﺎﺀ ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻟﺮﺟﺎﻝ ﺃﻋﲏ ﰲ ﻛﻴﺲ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ‬
‫ﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻜﻴﺲ ﻣﺎﺭﹰﺍ ﻋﻠﻰ ﺭﻗﺒﺔ ﺍﻟﺮﺣﻢ ﻓﻠﺬﻟﻚ ﻳﺴﺪﻩ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺭﻗﻴﻘﹰﺎ ﺟﺪﹰﺍ ﻟﻴﺴﻬﻞ‬
‫ﺍﳔﺮﺍﻗﻪ ﺑﺎﳉﻤﺎﻉ ﻟﻴﻤﻜﻦ ﺍﻹﻳﻼﺝ ﻭﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﰲ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻫﻲ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ ﰲ ﺻﻔﻦ ﺍﻟﺮﺟﻞ‪ .‬ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﺼﻞ‬

‫ﺗﻮﻟﺪ ﺍﳉﻨﲔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﺇﺫﺍ ﺍﺷﺘﻤﻠﺖ ﺍﻟﺮﺣﻢ ﻋﻠﻰ ﺍﳌﲏ‪ ...‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻭﺇﺫﺍ ﻭﻟﺪ ﱂ ﳛﺼﻞ ﺍﻟﻨﻮﻡ‪.‬‬

‫ﺍﻟﺸﺮﺡ‬

‫ﻛﻞ ﺟﺴﻢ ﻃﺒﻴﻌﻲ ﻓﺈﻥ ﲢﻘﻘﻪ ﺇﳕﺎ ﻳﻜﻮﻥ ﳏﺼﻮﻝ ﺻﻮﺭﺗﻪ ﺍﻟﻨﻮﻋﻴﺔ ﺇﺫﺍ ﺣﺼﻠﺖ ﻟﺘﻠﻚ ﺍﳌﺎﺩﺓ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻘﺒﻮﻝ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ‬
‫ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﺫﺍ ﺣﺼﻞ ﻟﺘﻠﻚ ﺍﳌﺎﺩﺓ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﻬﺑﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺃﻋﲏ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻘﺒﻮﻝ ﺗﻠﻚ ﺍﻟﻨﻔﺲ‬
‫ﻭﺇﳕﺎ ﳛﺼﻞ ﺫﻟﻚ ﻟﺘﻠﻚ ﺍﳌﺎﺩﺓ ﺑﺄﻥ ﻳﻜﻮﻥ ﺑﻜﻴﻔﻴﺔ ﺑﻌﺪﻫﺎ ﻟﺘﻠﻚ ﺍﻟﻨﻔﺲ ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﺎﺩﺓ ﺑﺬﺍﻬﺗﺎ ﻗﺎﺑﻠﺔ ﳉﻤﻴﻊ ﺍﻟﺼﻮﺭ ﻭﲨﻴﻊ‬
‫ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺍﺟﺘﻤﺎﻉ ﺻﻮﺭ ﻛﺜﲑﺓ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻧﻔﻮﺱ ﻛﺜﲑﺓ ﳏﺎﻝ ﻓﻼ ﺑﺪ ﰲ ﻗﺒﻮﻝ ﺑﻌﺾ ﺃﻱ ﰲ ﻗﺒﻮﻝ ﺃﻥ ﳛﺼﻞ ﻟﻠﻤﺎﺩﺓ ﺻﻮﺭﺓ‬
‫ﻣﻌﻴﻨﺔ ﺩﻭﻥ ﻏﲑﻫﺎ ﻭﻳﺘﻌﻠﻖ ﻬﺑﺎ ﻧﻔﺲ ﺑﻌﻴﻨﻬﺎ ﺩﻭﻥ ﻏﲑﻫﺎ ﻣﻦ ﺃﻣﻮﺭ ﺗﻘﺘﻀﻲ ﺫﻟﻚ ﻓﻠﺬﻟﻚ ﺍﳌﺎﺩﺓ ﺇﺫﺍ ﺳﺨﻨﺖ ﺑﺈﻓﺮﺍﻁ ﺗﻌﺬﺭ‬
‫ﻋﻠﻴﻬﺎ ﰲ ﺃﻥ ﺗﺘﺼﻮﺭ ﺑﺼﻮﺭﺓ ﺍﳌﺎﺀ ﻭﻛﺎﻧﺖ ﺻﻮﺭﺓ ﺍﻟﻨﺎﺭ ﻬﺑﺎ ﺃﻭﱃ ﻓﻠﺬﻟﻚ ﻳﻘﺎﻝ ﺇﻥ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﺴﺘﻌﺪﺓ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻨﺎﺭﻳﺔ‪،‬‬
‫ﻭﺇﻬﻧﺎ ﻏﲑ ﻣﺴﺘﻌﺪﺓ ﻟﻠﺼﻮﺭﺓ ﺍﳌﺎﺋﻴﺔ ﻭﻛﺬﻟﻚ ﺍﳌﺎﺩﺓ ﺇﺫﺍ ﺑﺮﺩﺕ ﺍﺳﺘﻌﺪﺕ ﻟﻠﺼﻮﺭﺓ ﺍﳌﺎﺋﻴﺔ ﻭﱂ ﺗﺴﺘﻌﺪ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻨﺎﺭﻳﺔ ﻭﻛﺬﻟﻚ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺎﺩﺓ ﺧﺎﺭﺟﺔ ﺟﺪﹰﺍ ﻋﻦ ﺍﻻﻋﺘﺪﺍﻝ ﺍﳊﻘﻴﻘﻲ ﱂ ﺗﻜﻦ ﻣﺴﺘﻌﺪﺓ ﻟﺘﻌﻠﻖ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻬﺑﺎ ﺍﻟﺒﺘﺔ ﻭﻛﺎﻧﺖ ﻣﺴﺘﻌﺪﺓ‬
‫ﻟﻠﺘﻌﻠﻖ ﺑﻨﻔﺲ ﺃﺧﺮﻯ ﺃﻭ ﻏﲑ ﻣﺴﺘﻌﺪﺓ ﻟﻠﺘﻌﻠﻖ ﺑﻨﺲ ﺍﻟﺒﺘﺔ ﻓﻠﺬﻟﻚ ﺍﳌﻌﺪ ﳊﺼﻮﻝ ﺻﻮﺭﺓ ﻣﻌﻴﻨﺔ ﺃﻭ ﻟﻠﺘﻌﻠﻖ ﺑﻨﻔﺲ ﻣﻌﻴﻨﺔ ﺇﳕﺎ‬
‫ﻳﻜﻮﻥ ﻟﻜﻴﻔﻴﺔ ﺗﻘﺘﻀﻲ ﻟﻠﻤﺎﺩﺓ ﺫﻟﻚ ﻓﻠﺬﻟﻚ ﻣﻬﻤﺎ ﺣﺼﻠﺖ ﺗﻠﻚ ﺍﻟﻜﻴﻔﻴﺔ ﳌﺎﺩﺓ ﻣﺎ ﺃﻋﺪﻬﺗﺎ ﳊﺼﻮﻝ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻨﺎﺳﺒﺔ ﳍﺎ‬
‫ﻭﻟﻠﺘﻌﻠﻖ ﺑﺎﻟﻨﻔﺲ ﺍﳌﻨﺎﺳﺒﺔ ﳍﺎ ﻭﺍﷲ ﺗﻌﺎﱃ ﻟﻜﺮﻣﻪ ﻻ ﳝﻨﻊ ﻣﺴﺘﺤﻘﹰﺎ ﻣﺴﺘﺤﻘﻪ ﻓﻠﺬﻟﻚ ﻳﻌﻄﻲ ﻛﻞ ﻣﺎﺩﺓ ﻣﺎ ﺗﺴﺘﻌﺪ ﻟﻪ ﻣﻦ‬
‫ﺍﻟﺼﻮﺭ ﻭﺍﻟﻨﻔﻮﺱ‪ ،‬ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺍﳌﻨﻴﺎﻥ ﰲ ﺍﻟﺮﺣﻢ ﻭﺍﺧﺘﻠﻄﺎ ﻭﺣﺼﻞ ﻣﻦ ﺍﺧﺘﻼﻃﻬﻤﺎ ﻣﺰﺍﺝ ﺇﻧﺴﺎﱐ ﺍﺳﺘﻌﺪ ﺫﻟﻚ‬
‫ﺍﳌﻤﺘﺰﺝ ﻣﻦ ﺍﳌﻨﻴﲔ ﻟﻘﺒﻮﻝ ﺻﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺘﻌﻠﻖ ﺑﻨﻔﺲ ﺇﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺣﺼﻞ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
 ‫ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﻻﻣﺘﺰﺍﺝ ﺃﻥ ﺍﻟﺮﺣﻢ ﺑﻄﺒﻌﻪ ﺷﺪﻳﺪ ﺍﻻﺷﺘﻴﺎﻕ ﺇﱃ ﻣﲏ ﺍﻟﺮﺟﻞ ﺣﱴ ﺇﻧﻪ ﳛﺼﻞ ﻟﻪ ﻋﻨﺪ ﺍﳉﻤﺎﻉ ﺃﻥ ﻳﻌﺮﺽ ﻟﻪ‬
‫ﺍﻻﺭﺗﻌﺎﺩ ﻭﻳﺘﺤﺮﻙ ﺇﱃ ﺍﻟﱪﻭﺯ ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﻣﲏ ﺍﻟﺮﺟﻞ ﻟﻮ ﻻ ﺍﻷﺭﺑﻄﺔ ﺍﳌﺎﻧﻌﺔ ﻣﻦ ﺍﻟﱪﻭﺯ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻬﻮﻻ ﳏﺎﻟﺔ‬
‫ﻳﺸﺘﺪ ﺟﺬﺑﻪ ﳌﺎ ﺣﺼﻞ ﰲ ﺩﺍﺧﻠﻪ ﻣﻦ ﻣﲏ ﺍﻟﺮﺟﻞ‪ .‬ﻭﺇﺫﺍ ﻻﻗﻰ ﻫﺬﺍ ﺍﳌﲏ ﺟﺮﻡ ﺍﻟﺮﺣﻢ ﺍﻟﺘﺬ ﺑﻪ ﻻ ﳏﺎﻟﺔ ﻛﺜﲑﹰﺍ ﺟﺪﹰﺍ ﲟﺎ ﻓﻴﻪ ﻣﻦ‬
‫ﺍﻟﺴﺨﻮﻧﺔ ﻭﺍﻹﺩﻓﺎﺀ ﺍﳌﻌﺘﺪﻟﲔ ﻭﺻﺎﺭ ﺫﻟﻚ ﻛﻤﺎﺀ ﻣﻌﺘﺪﻝ ﺍﻟﺴﺨﻮﻧﺔ ﺻﺐ ﻋﻠﻰ ﺑﺪﻥ ﻗﺪ ﺑﺮﺩ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﺍﻻﻟﺘﺬﺍﺫ ﺍﻟﺸﺪﻳﺪ ﻻ‬
‫ﺑﺪ ﻣﻦ ﺃﻥ ﳛﺪﺙ ﻟﻪ ﺗﺄﱂ ﲟﺎ ﳛﺪﺛﻪ ﺫﻟﻚ ﺍﳌﲏ ﲝﺪﺗﻪ ﻣﻦ ﺍﻟﻠﺬﻉ‪ ،‬ﻭﺗﻔﺮﻳﻖ ﺍﺗﺼﺎﻝ ﺟﺮﻡ ﺍﻟﺮﺣﻢ ﻓﺘﺨﺘﻠﻂ ﺗﻠﻚ ﺍﻟﻠﺬﺓ ﺍﻟﺸﺪﻳﺪﺓ‬
‫ﻬﺑﺬﺍ ﺍﻷﱂ ﻓﻴﺸﺘﺎﻕ ﻟﺬﻟﻚ ﺍﻟﺮﺣﻢ ﺇﱃ ﻣﺎ ﻳﺰﻳﻞ ﺫﻟﻚ ﺍﻟﺴﺒﺐ ﺍﳌﺆﱂ ﻭﻣﲏ ﺍﳌﺮﺃﺓ ﺭﻃﺐ ﻗﻠﻴﻞ ﺍﳊﺮﺍﺭﺓ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺟﺮﻡ‬
‫ﺍﻟﺮﺣﻢ ﺇﱃ ﺟﺬﺑﻪ ﻟﺪﻓﻊ ﺫﻟﻚ ﺍﻷﱂ ﻓﻴﻨﺠﺬﺏ ﺍﳌﻨﻴﺎﻥ ﺇﱃ ﺳﻄﺢ ﺍﻟﺮﺣﻢ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺷﺪﺓ ﺍﺧﺘﻼﻃﻬﺎ ﻭﲨﻴﻊ ﺍﻷﺟﺴﺎﻡ ﺍﻟﱵ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﻄﺒﺎﺋﻊ ﳛﺪﺙ ﳍﺎ ﻻ ﳏﺎﻟﺔ ﺗﻔﺎﻋﻞ ﻳﺆﺩﻱ ﺇﱃ ﻛﻴﻔﻴﺔ ﻣﺘﻮﺳﻄﺔ ﺑﲔ ﺗﻠﻚ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭﺗﻠﻚ‬
‫ﺍﻟﻜﻴﻔﻴﺔ ﺗﺴﻤﻰ ﻣﺰﺍﺟﹰﺎ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺣﺪﻭﺙ ﻫﺬﺍ ﺍﳌﺰﺍﺝ ﻋﻦ ﺍﺧﺘﻼﻁ ﺍﳌﻨﻴﲔ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﳌﺰﺍﺝ ﻗﺮﻳﺒﹰﺎ ﺟﺪﹰﺍ ﻣﻦ‬
‫ﺍﻻﻋﺘﺪﺍﻝ ﻷﺟﻞ ﺗﻜﺎﻓﺆ ﻗﻮﻯ ﺍﳌﻨﲔ ﰲ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻻﻋﺘﺪﺍﻝ‪ .‬ﻓﻠﺬﻟﻚ ﻳﺴﺘﻌﺪ ﺍﳌﺮﻛﺐ ﺣﻴﻨﺌﺬٍ ﻣﻨﻬﻤﺎ ﳊﺼﻮﻝ ﺻﻮﺭﺓ‬
‫ﺇﻧﺴﺎﻧﻴﺔ ﻭﻟﻠﺘﻌﻠﻖ ﺑﻨﻔﺲ ﺇﻧﺴﺎﻧﻴﺔ ﻭﺇﳕﺎ ﺗﻨﺘﻊ ﺍﻟﻨﻔﺲ ﺑﺬﻟﻚ ﺇﺫﺍ ﺻﺎﺭ ﺑﺪﻧﹰﺎ‪ .‬ﻓﻠﺬﻟﻚ ﲢﺘﺎﺝ ﺗﻠﻚ ﺍﻟﻨﻔﺲ ﺍﳉﺎﺫﺑﺔ ﺇﱃ ﺗﻜﻤﻴﻞ‬
‫ﺫﻟﻚ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ ﺍﳌﻨﻴﲔ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺼﲑ ﺑﺪﻧﹰﺎ ﺇﻧﺴﺎﻧﻴﺎﹰ‪ ،‬ﻭﺇﻧﺎ ﳝﻜﻦ ﺫﻟﻚ ﻟﻘﻮﻯ ﲢﺪﺙ ﻟﻪ ﻓﻴﻔﻌﻞ ﻓﻴﻪ ﺫﻟﻚ ﻭﻫﻮ ﰲ ﺗﻠﻚ‬
‫ﺍﳊﺎﻝ ﻏﲑ ﻗﺎﺑﻞ ﳉﻤﻴﻊ ﺍﻟﻘﻮﻯ ﺍﻟﱵ ﻟﻺﻧﺴﺎﻥ ﻓﻠﺬﻟﻚ ﺗﻘﺒﺾ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻘﻮﻯ ﻣﺎ ﳝﻜﻦ ﻗﺒﻮﳍﺎ ﺃﻭ ﹰﻻ ﻭﺗﻠﻚ ﻫﻲ ﺍﻟﻘﻮﺓ‬
‫ﺍﳊﻴﻮﺍﻧﻴﺔ ﻓﺈﻥ ﲨﻴﻊ ﺃﻓﻌﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻮﺍﻩ ﻣﻮﻗﻮﻓﺔ ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ .‬ﻭﺍﻟﻘﻮﺓ ﺍﳊﻴﻮﺍﻧﻴﺔ ﺇﳕﺎ ﺗﻘﻮﻡ ﺑﺮﻭﺡ ﺣﻴﻮﺍﱐ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ‬
‫ﻫﺬﺍ ﺍﳌﻤﺘﺰﺝ ﺃﻥ ﳛﺪﺙ ﻓﻴﻪ ﺃﻭ ﹰﻻ ﺭﻭﺡ ﺣﻴﻮﺍﱐ ﻭﺣﺪﻭﺙ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺃﺳﻬﻞ ﻻ ﳏﺎﻟﺔ ﻣﻦ ﺣﺪﻭﺙ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻓﻠﺬﻟﻚ‬
‫ﳛﺪﺙ ﻟﻪ ﺃﻭ ﹰﻻ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺘﺒﺨﺮ ﻣﻦ ﺫﻟﻚ ﺍﳌﲏ ﻷﺟﻞ ﺗﺴﺨﻨﻪ ﰲ ﺍﻟﺮﺣﻢ ﺃﲞﺮﺓ ﻟﻄﻴﻔﺔ ﻭﺗﻠﻚ ﺍﻷﲞﺮﺓ ﻫﻲ ﻻ‬
‫ﳏﺎﻟﺔ ﻣﻦ ﺃﺟﺰﺍﺀ ﺩﻣﻮﻳﺔ ﻗﺪ ﻛﻤﻞ ﻧﻀﺠﻬﺎ ﻭﺗﻠﻄﻔﺖ ﺑﺎﳊﺮﺍﺭﺓ ﻓﻠﺬﻟﻚ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺒﺨﺎﺭﻳﺔ ﲣﺎﻟﻂ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﺮﺣﻢ‬
‫ﻣﻦ ﺍﳍﻮﺍﺀ ﺍﻟﻮﺍﺻﻞ ﺑﻌﻀﻪ ﻣﻦ ﻋﻨﻖ ﺍﻟﺮﺣﻢ ﺑﻌﻀﻪ ﻣﻦ ﺍﻟﺸﺮﺍﻳﲔ ﺍﻟﻨﺎﻓﺬﺓ ﰲ ﺟﺮﻡ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﳛﺪﺙ ﻣﻦ ﺍﺧﺘﻼﻁ ﺫﻟﻚ ﺟﺮﻡ‬
‫ﺷﺪﻳﺪ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻼﺳﺘﺤﺎﻟﺔ ﺇﱃ ﺟﻮﻫﺮ ﺍﻟﺮﻭﺡ ﻓﺈﺫﺍ ﻧﻔﺬ ﻣﻦ ﺃﺭﻭﺍﺡ ﺍﻷﻡ ﺷﻲﺀ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﺸﺮﺍﻳﲔ‬
‫ﺍﻟﻨﺎﻓﺬﺓ ﻓﻴﻪ ﺃﺣﺎﻟﻪ ﺫﻟﻚ ﺍﳉﺮﻡ ﺭﻭﺣﹰﺎ‪ .‬ﻭﺗﻠﻚ ﺍﻟﺮﻭﺡ ﻳﺘﺼﻮﺭ ﺑﺎﻟﻘﻮﻯ ﺍﳊﻴﻮﺍﻧﻴﺔ ﻓﻠﺬﻟﻚ ﳛﺪﺙ ﳍﺬﺍ ﺍﳌﲏ ﺃﻭ ﹰﻻ ﻗﻮﺓ ﺣﻴﻮﺍﻧﻴﺔ‬
‫ﻗﺎﺋﻤﺔ ﺑﺮﻭﺡ ﺣﻴﻮﺍﱐ ﻭﻫﺬﻩ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺮﻭﺡ ﳏﺎﻝ ﺃﻥ ﻳﻀﻴﻌﺎ ﺣﻴﻨﺌﺬٍ ﻭﺃﻥ ﻳﺘﺮﻛﺎ ﻣﻨﻴﲔ ﰲ ﻓﻀﺎﺀ ﺍﻟﺮﺣﻢ ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﻧﻔﻮﺫﳘﺎ‬
‫ﺣﻴﻨﺌ ٍﺬ ﺇﱃ ﺩﺍﺧﻞ ﺫﻟﻚ ﺍﳌﲏ ﻭﻟﻴﺲ ﻣﻮﺿﻊ ﻣﻨﻪ ﺃﻭﱃ ﻣﻦ ﺁﺧﺮ ﻓﻴﺠﺐ ﺃﻥ ﳚﻮﻻ ﰲ ﻭﺳﻄﻪ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﳛﺪﺙ ﳍﻤﺎ‬
‫ﺣﻴﻨﺌﺬٍ ﻣﻜﺎﻥ ﻳﻨﺤﺼﺮﺍﻥ ﻓﻴﻪ ﻓﻠﺬﻟﻚ ﳛﺪﺙ ﳍﻤﺎ ﰲ ﺍﳌﲏ ﲡﻮﻳﻒ ﻳﻨﺤﺼﺮﺍﻥ ﻓﻴﻪ ﻭﺫﻟﻚ ﺍﻟﺘﺠﻮﻳﻒ ﺇﺫﺍ ﰎ ﺧﻠﻘﺘﻪ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺍﻟﻮﻗﺖ ﻛﺎﻥ ﻫﻮ ﺍﻟﺒﻄﻦ‪.‬‬

‫ﻭﺫﻟﻚ ﺍﳌﻨﻔﺬ ﻻ ﺑﺪ ﻣﻦ ﺗﺼﻠﺒﻪ ﺑﺘﺪﺍﻓﻊ ﺃﺟﺰﺍﺀﻩ ﻋﻨﺪ ﻧﻔﻮﺫ ﻣﺎ ﻳﻨﻔﺬ ﻓﻴﻪ ﻭﺍﳊﺮﺍﺭﺓ ﻫﻨﺎﻙ ﺗﺰﻳﺪﻩ ﺍﻧﻌﻘﺎﺩﹰﺍ ﻓﻴﻜﻮﻥ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﻟﺴﺮﺓ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﻟﺴﺮﺓ ﺃﻭ ﻝ ﻋﻀﻮﻳﺘﻢ ﻓﻴﻪ ﺗﻜﻮﻧﻪ ﻭﲡﻮﻳﻒ ﺍﻟﻘﻠﺐ ﺃﻭ ﻝ ﻋﻀﻮ ﳛﺪﺙ ﰲ ﺍﳌﲏ ﻟﻜﻦ ﺻﻼﺑﺔ ﺟﺮﻡ ﺍﻟﻘﻠﺐ‬
‫ﲤﻨﻊ ﻣﻦ ﺳﺮﻋﺔ ﺗﻜﻮﻧﻪ ﻓﻠﺬﻟﻚ ﲤﺎﻡ ﺗﻜﻮﻥ ﺍﻟﺴﺮﺓ ﻳﺴﺒﻖ ﲤﺎﻡ ﺗﻜﻮﻥ ﺍﻟﻘﻠﺐ ﻭﲡﻮﻳﻒ ﺍﻟﻘﻠﺐ ﻳﺴﺒﻖ ﺣﺪﻭﺙ ﺍﻟﺴﺮﺓ ﻷﻬﻧﺎ ﺇﳕﺎ‬
‫ﲢﺪﺙ ﺑﻌﺪ ﺍﺣﺘﻴﺎﺝ ﺍﻟﺮﻭﺡ ﺍﶈﻮﻳﺔ ﰲ ﲡﻮﻳﻒ ﺍﻟﻘﻠﺐ ﺇﱃ ﻧﻔﻮﺫ ﺍﳍﻮﺍﺀ ﺇﻟﻴﻪ‪ .‬ﻭﺍﳌﻨﻔﺬ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺴﺮﺓ ﰒ ﺑﻌﺪ ﺃﻥ‬
‫ﻳﺼﲑ ﺍﳉﻨﲔ ﺣﻴﹰﺎ ﻣﻐﺘﺬﻳﹰﺎ ﳛﺘﺎﺝ ﺃﻥ ﻳﺼﲑ ﻣﻊ ﺫﻟﻚ ﺣﺴﺎﺳﹰﺎ ﻣﺘﺤﺮﻛﹰﺎ ﺑﺎﻹﺭﺍﺩﺓ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﺘﻌﺪﻝ ﺍﻟﻘﻮﺓ ﺍﳊﻴﻮﺍﻧﻴﺔ ﺣﱴ‬
‫ﳝﻜﻦ ﺻﺪﻭﺭ ﺗﻠﻚ ﺍﻹﺭﺍﺩﺓ ﻋﻨﻬﺎ ﻭﺇﳕﺎ ﳝﻜﻦ ﺫﻟﻚ ﺑﻌﻀﻮ ﺑﺎﺭﺩ ﻭﺭﻃﺐ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﺣﺎﺭﺓ ﻗﻠﻴﻠﺔ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﻨﺪﻳﺔ ﻓﺈﳕﺎ‬
‫ﻳﻌﺘﺪﻝ ﺑﻌﻀﻮ ﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺍﻟﺒﺎﺭﺩ ﺍﻟﺮﻃﺐ ﻫﻮ ﺍﻟﺪﻣﺎﻍ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺍﳉﻨﲔ ﺃﻥ‬
‫ﻳﺘﻜﻮﻥ ﻟﻪ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺍﺑﺘﺪﺍﺀ ﺗﻜﻮﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﺄﺧﺮﹰﺍ ﻓﺈﻥ ﲤﺎﻣﻪ ﻳﺘﻘﺪﻡ ﲤﺎﻡ ﺗﻜﻮﻥ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺮﻃﻮﺑﺔ ﺃﻗﺒﻞ‬
‫ﻟﻼﻧﻔﻌﺎﻝ ﻭﺍﻟﺘﺨﻠﻖ ﻣﻦ ﻏﲑﻫﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﲤﺎﻡ ﺗﻜﻮﻥ ﺍﻟﺪﻣﺎﻍ ﻳﻈﻬﺮ ﰲ ﺍﳉﻨﲔ ﻗﺒﻞ ﲤﺎﻡ ﲣﻠﻖ ﺍﻟﻘﻠﺐ ﰒ ﺍﻟﺪﻡ ﺍﻟﻮﺍﺻﻞ ﺇﱃ‬
 ‫ﺍﳉﻨﲔ ﻣﻦ ﺑﺪﻥ ﺍﻷﻡ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﺴﺘﺤﻴﻞ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﻣﺰﺍﺝ ﺍﳉﻨﲔ ﻭﻣﺸﺎﻬﺑﺔ ﺟﻮﻫﺮ ﺃﻋﻀﺎﺋﻪ ﻭﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻳﺘﻢ ﻓﻴﻪ‬
‫ﺗﻜﻮﻥ ﺍﻟﺪﻡ ﺍﻟﻐﺎﺫﻱ ﻟﻠﺒﺪﻥ ﻫﻮ ﺍﻟﻜﺒﺪ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺍﳉﻨﲔ ﺇﱃ ﺃﻥ ﻳﺘﻜﻮﻥ ﺍﻟﻜﺒﺪ ﻷﺟﻞ ﺇﺻﻼﺡ ﻣﺎ ﻳﺮﺩ ﺇﻟﻴﻪ ﻣﻦ ﺑﺪﻥ ﺍﻷﻡ‬
‫ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻮﺍﺭﺩ ﳊﺪﺗﻪ ﻭﻳﺒﻮﺳﺘﻪ ﻻ ﻳﺼﻠﺢ ﻟﻐﺬﺍﺀ ﺍﳉﻨﲔ ﻣﺎ ﱂ ﻳﺘﻌﺪﻝ ﻭﻳﻨﺼﻠﺢ ﻣﺰﺍﺟﻪ ﰲ ﺍﻟﻜﺒﺪ ﻓﻠﺬﻟﻚ ﻳﺘﻜﻮﻥ ﺍﻟﻜﺒﺪ‪،‬‬
‫ﻭﺭﲟﺎ ﺳﺒﻖ ﺃﻳﻀﹰﺎ ﲤﺎﻡ ﺗﻜﻮﻬﻧﺎ ﻟﺘﻤﺎﻡ ﺗﻜﻮﻥ ﺍﻟﻘﻠﺐ ﻷﻬﻧﺎ ﻋﻀﻮ ﺭﻃﺐ ﲞﻼﻑ ﺍﻟﻘﻠﺐ‪ .‬ﻭﻗﺒﻞ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﲨﻴﻌﻬﺎ ﻻ ﺑﺪ ﻣﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﺸﺎﺀ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺍﳌﺸﻴﻤﺔ ﻭﺫﻟﻚ ﻻﻥ ﻭﺻﻮﻝ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺪﻡ ﺇﱃ ﺩﺍﺧﻞ ﺍﳌﲏ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺍﻟﱵ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ‪ .‬ﻭﻛﻴﻔﻴﺔ ﺗﻜﻮﻧﻪ ﺃﻥ ﺍﳌﲏ ﻋﻨﺪ ﺃﻭ ﻝ ﻭﺭﻭﺩﻩ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﺴﺨﻦ ﲝﺮﺍﺭﺓ ﺑﺎﻃﻦ ﺍﻟﺮﺣﻢ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻨﺒﺴﻂ ﺟﺮﻣﻪ ﻓﻴﺰﺩﺍﺩ ﺣﺠﻤﻪ‪ .‬ﻭﺍﻟﻐﺸﺎﺀ ﺍﻟﺒﺎﻃﻦ ﻣﻦ ﻏﺸﺎﺀﻱ ﺍﻟﺮﺣﻢ ﻻ ﺑﺪ ﻣﻦ ﺍﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺍﳌﲏ ﻓﻠﺬﻟﻚ ﻻ ﺑﺪ ﻟﻠﻤﲏ ﺣﻴﻨﺌﺬٍ ﺃﻥ ﻳﻼﻗﻲ ﺫﻟﻚ ﺍﻟﺴﻄﺢ‪ ،‬ﻭﻗﻮﺍﻡ ﺍﳌﲏ ﻟﺰﺝ‪ ،‬ﻭﻛﻞ ﻟﺰﺝ ﻻﻗﻰ ﺳﻄﺤﹰﺎ ﺣﺎﺭﹰﺍ ﻓﻼ ﺑﺪ‬
‫ﻣﻦ ﺍﻧﻌﻘﺎﺩ ﻇﺎﻫﺮ ﺫﻟﻚ ﺍﳉﺴﻢ ﲝﺮﺍﺭﺓ ﺫﻟﻚ ﺍﻟﺴﻄﺢ‪ ،‬ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﳛﺪﺙ ﰲ ﻇﺎﻫﺮ ﺍﳌﲏ ﺟﺮﻡ ﻏﺸﺎﺋﻲ ﻭﰲ ﺍﻟﻐﺸﺎﺀ‬
‫ﺍﻟﺒﺎﻃﻦ ﻣﻦ ﻏﺸﺎﺀﻱ ﺍﻟﺮﺣﻢ ﻋﺮﻭﻕ ﻛﺜﲑﺓ ﺳﺎﺧﻨﺔ ﻭﺿﺎﺭﺑﺔ ﻣﻦ ﺃﻓﻮﺍﻩ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺗﻘﻀﻲ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ ﻷﻥ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻟﻌﺮﻭﻕ ﻳﻨﻔﺬ ﺩﻡ ﺍﻟﻄﻤﺚ ﻭﻳﺮﺗﻔﻊ ﻣﺎ ﻳﺮﺗﻔﻊ ﻣﻦ ﻓﻀﻞ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﺗﻔﻀﻞ ﻣﻦ ﻏﺬﺍﺀ ﺍﳉﻨﲔ ﺇﱃ ﺍﻟﺜﺪﻳﲔ ﻓﻴﺤﺪﺙ ﻣﻨﻬﻤﺎ ﺍﻟﻠﱭ‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻟﻨﺴﻴﻢ ﺍﻟﻮﺍﺭﺩﺍﻥ ﺇﱃ ﺍﻟﺮﺣﻢ ﺇﳕﺎ ﻳﺮﺩﺍﻥ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻓﻮﺍﻩ ﺍﻟﱵ ﻟﻠﺸﺮﺍﻳﲔ ﻭﻫﺬﻩ ﺍﻷﻓﻮﺍﻩ ﻷﻬﻧﺎ‬
‫ﺃﻃﺮﺍﻑ ﺍﻟﻌﺮﻭﻕ ﺗﻜﻮﻥ ﻻ ﳏﺎﻟﺔ ﺻﻠﺒﺔ ﺧﺸﻨﺔ ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻣﺎﺱ ﺍﳌﲏ ﺑﺎﻃﻦ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﻏﺸﺎﺀﻱ ﺍﻟﺮﺣﻢ ﻭﻫﻮ‬
‫ﺍﻟﺪﺍﺧﻞ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻠﺘﺼﻖ ﻬﺑﺬﻩ ﺍﻷﻓﻮﺍﻩ ﻣﺎ ﻳﻼﻗﻴﻬﺎ ﻣﻦ ﺟﺮﻡ ﺍﳌﲏ ﻓﻴﺘﻌﻠﻖ ﻻ ﳏﺎﻟﺔ ﻬﺑﺎ‪ ،‬ﻭﺇﺫﺍ ﺗﻔﺸﺶ ﻣﺎ ﰲ ﺍﳌﲏ ﻣﻦ‬
‫ﺍﳉﺮﻡ ﺍﳌﺨﻠﺨﻞ ﳉﺮﻣﻪ ﺍﻟﺒﺎﺳﻂ ﻟﻪ ﻋﺎﺩ ﺍﳌﲏ ﺇﱃ ﺣﺠﻤﻪ ﺍﻷﻭﻝ ﻓﻨﺰﻝ ﺑﺬﻟﻚ ﻋﻦ ﳑﺎﺳﺘﻪ ﺟﺮﻡ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺪﺍﺧﻞ ﻣﻦ‬
‫ﻏﺸﺎﺀﻱ ﺍﻟﺮﺣﻢ ﻭﺑﻘﻴﺖ ﺍﻷﺟﺰﺍﺀ ﺍﳌﻠﺘﺼﻘﺔ ﺑﺘﻠﻚ ﺍﻷﻓﻮﺍﻩ ﻣﻼﺯﻣﺔ ﳍﺎ ﻓﺎﻣﺘﺪ ﻣﻦ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﺧﻴﻮﻃﹰﺎ ﻣﺘﺼﻠﺔ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻷﻓﻮﺍﻩ ﺇﱃ ﺍﻟﻐﺸﺎﺀ ﺍﳊﺎﺩﺙ ﻋﻠﻰ ﺳﻄﺢ ﺍﳌﲏ ﻭ ﺑﻌﺾ ﻫﺬﻩ ﺍﳋﻴﻮﻁ ﻳﺘﺼﻞ ﺑﺄﻓﻮﺍﻩ ﺍﻷﻭﺭﺩﺓ ﻭﺑﻌﻀﻬﺎ ﻳﺘﺼﻞ ﺑﺄﻓﻮﺍﻩ ﺍﻟﺸﺮﺍﻳﲔ‬
‫ﻓﺈﺫﺍ ﻧﺰﻝ ﺍﻟﺪﻡ ﻣﻦ ﺍﻷﻭﺭﺩﺓ ﻭﻧﺰﻟﺖ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﻟﺸﺮﺍﻳﲔ ﻧﻔﺬ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﰲ ﺍﳋﻴﻮﻁ ﺍﳌﺘﺼﻠﺔ ﺑﺄﻓﻮﺍﻩ ﻋﺮﻭﻗﻪ ﻓﻠﺬﻟﻚ‬
‫ﻳﻨﻔﺬ ﺍﻟﺪﻡ ﰲ ﺍﳋﻴﻮﻁ ﺍﳌﺘﺼﻠﺔ ﺑﺄﻓﻮﺍﻩ ﺃﻭ ﺭﺩﺓ ﺍﻟﺮﺣﻢ ﻭﺗﻨﻔﺬ ﺍﻟﺮﻭﺡ ﰲ ﺍﳋﻴﻮﻁ ﺍﳌﺘﺼﻠﺔ ﺑﺸﺮﺍﻳﲔ ﺍﻟﺮﺣﻢ ﻓﻠﺬﻟﻚ ﺗﺼﲑ ﺗﻠﻚ‬
‫ﺍﳋﻴﻮﻁ ﳎﻮﻓﺔ ﻛﺄﻬﻧﺎ ﻭﺻﻼﺕ ﻷﻭﺭﺩﺓ ﺍﻟﺪﻡ ﻭﺷﺮﺍﻳﻴﻨﻬﺎ ﻭﺗﺘﺤﺪ ﺍﻟﱵ ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﺍﻟﺪﻡ ﻓﻴﺼﲑ ﻏﺮﻗﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻳﻨﻔﺬ ﰲ ﺍﻟﺴﺮﺓ ﰲ‬
‫ﻛﺒﺪ ﺍﳉﻨﲔ ﻷﺟﻞ ﺗﻐﺬﻳﺘﻪ ﻭﺗﺘﺤﺪ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺡ ﻓﺘﺼﲑ ﻋﺮﻗﹰﺎ ﻭﻭﺍﺣﺪﹰﺍ ﻳﻨﻔﺬ ﰲ ﺍﻟﺴﺮﺓ ﺇﱃ ﲡﻮﻳﻒ ﻗﻠﺐ ﺍﳉﻨﲔ ﻷﺟﻞ‬
‫ﺇﻓﺎﺩﺓ ﺍﻟﺮﻭﺡ ﻭﺗﻌﺪﻳﻠﻬﺎ ﺑﺎﻟﻨﺴﻴﻢ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﻌﺮﺽ ﻟﻠﻤﲏ ﺃﻥ ﻳﺘﺴﺨﻦ ﻛﺮﺓ ﺃﺧﺮﻯ ﻭﻳﺮﺑﻮ ﻭﻳﺘﺨﻠﺨﻞ ﺣﱴ ﻳﻼﻗﻲ ﺍﻟﻐﺸﺎﺀ‬
‫ﺍﻟﺪﺍﺧﻞ ﻓﻴﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻌﺮﺽ ﻟﺘﻠﻚ ﺍﳋﻴﻮﻁ ﺍﻟﱵ ﺻﺎﺭﺕ ﻋﺮﻭﻗﹰﺎ ﺍﻧﻌﻄﺎﻓﺎﺕ ﻋﻠﻰ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺪﺍﺧﻞ ﻋﻠﻰ ﺳﻄﺢ ﺍﳌﲏ‬
‫ﻷﺟﻞ ﻟﺰﻭﺟﺔ ﺍﳌﲏ ﺗﻠﺘﺼﻖ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺍﳌﻨﻌﻄﻔﺔ ﺑﺬﻟﻚ ﺍﻟﻐﺸﺎﺀ ﻓﺈﺫﺍ ﲣﻠﻠﺖ ﺍﳊﺮﺍﺭﺓ ﻣﻦ ﺫﻟﻚ ﺍﳌﲏ ﻛﺮﺓ ﺃﺧﺮﻯ ﻭﺿﻤﺮ‬
‫ﻭﺻﻐﺮ ﺣﺠﻤﻪ ﻋﺎﺩ ﻛﺮﺓ ﺃﺧﺮﻯ ﻧﺎﺯ ﹰﻻ ﻣﻦ ﻣﻼﻗﺎﺓ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺪﺍﺧﻞ ﻣﻦ ﻏﺸﺎﺀﻱ ﺍﻟﺮﺣﻢ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﲤﺪﺩ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻟﻌﺮﻭﻕ ﻏﲑ‬

‫ﻣﻨﻌﻄﻒ ﻓﺈﺫﺍ ﻋﺎﺩ ﺍﳌﲏ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﻟﺘﺴﺨﲔ ﻭﺍﻟﺘﺨﻠﺨﻞ ﻭﺍﺭﺗﻔﻊ ﺇﱃ ﻣﻼﻗﺎﺓ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺪﺍﺧﻞ ﻋﺮﺽ ﻟﺘﻠﻚ ﺍﻟﻌﺮﻭﻕ‬
‫ﺍﳌﻤﺘﺪﺓ ﺍﻧﻌﻄﺎﻓﺎﺕ ﻛﺜﲑﺓ ﺃﺧﺮﻯ ﻭﻟﺼﻖ ﺑﺎﻟﻐﺸﺎﺀ ﺍﳊﺎﺩﺙ ﻋﻠﻰ ﺳﻄﺢ ﺍﳌﲏ ﻛﻤﺎ ﻋﺮﺽ ﺃﻭ ﹰﻻ ﰒ ﺇﺫﺍ ﻋﺎﺩ ﺍﳌﲏ ﺇﱃ ﲡﻤﻌﻪ‬
‫ﻛﺮﺓ ﺃﺧﺮﻯ ﻭﺍﻣﺘﺪ ﻣﺎ ﺑﻘﻲ ﻣﻨﻬﺎ ﻏﲑ ﻣﻨﻌﻄﻒ ﻭﻻ ﻳﺰﺍﻝ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺣﱴ ﺗﻜﺜﺮ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺍﳌﻠﺘﻔﺔ ﺟﺪﹰﺍ ﻭﺣﻴﻨﺌﺬٍ ﺇﺫﺍ‬
‫ﺗﺴﺨﻦ ﺍﳌﲏ ﻭﲣﻠﺨﻞ ﺣﱴ ﻻﻗﻰ ﺟﺮﻡ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺪﺍﺧﻞ ﻣﻦ ﻏﺸﺎﺀﻱ ﺍﻟﺮﺣﻢ ﻭﻳﻨﺨﺮﻕ ﻧﻪ ﺃﺟﺰﺍﺀ ﻣﻨﻮﻳﺔ ﻓ ﻼﻗﺖ ﺫﻟﻚ ﺍﻟﻐﺸﺎﺀ‬
‫ﺣﺪﺙ ﻣﻦ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﻏﺸﺎﺀ ﺁﺧﺮ ﻓﻮﻕ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﲢﻔﻆ ﺃﻭ ﺿﺎﻋﻬﺎ ﻓﻠﺬﻟﻚ ﺗﺒﻘﻰ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺍﻟﻜﺜﲑﺓ ﻛﻠﻬﺎ ﺑﲔ‬
‫ﻫﺬﻳﻦ ﺍﻟﻐﺸﺎﺀﻳﻦ ﻭﲨﻠﺔ ﺫﻟﻚ ﻳﻘﺎﻝ ﻟﻪ ﺍﳌﺸﻴﻤﺔ ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﺸﻴﻤﺔ ﻳﻜﻮﻥ ﻏﺬﺍﺀ ﺍﳉﻨﲔ ﻭﻭﺻﻮﻝ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﺴﻴﻢ ﺇﱃ ﺑﺪﻧﻪ‬
‫ﰒ ﺑﻌﺪ ﺫﻟﻚ ﳛﺪﺙ ﻟﻠﺠﻨﲔ ﻏﺸﺎﺀﺍﻥ ﺁﺧﺮﺍﻥ ﺃﺣﺪﳘﺎ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻟﺚ‪ .‬ﻭﺳﻨﺘﻜﻠﻢ ﻓﻴﻬﻤﺎ ﻓﻴﻤﺎ‬
 ‫ﺑﻌﺪ‪.‬ﻃﻒ ﻓﺈﺫﺍ ﻋﺎﺩ ﺍﳌﲏ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﻟﺘﺴﺨﲔ ﻭﺍﻟﺘﺨﻠﺨﻞ ﻭﺍﺭﺗﻔﻊ ﺇﱃ ﻣﻼﻗﺎﺓ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺪﺍﺧﻞ ﻋﺮﺽ ﻟﺘﻠﻚ ﺍﻟﻌﺮﻭﻕ‬
‫ﺍﳌﻤﺘﺪﺓ ﺍﻧﻌﻄﺎﻓﺎﺕ ﻛﺜﲑﺓ ﺃﺧﺮﻯ ﻭﻟﺼﻖ ﺑﺎﻟﻐﺸﺎﺀ ﺍﳊﺎﺩﺙ ﻋﻠﻰ ﺳﻄﺢ ﺍﳌﲏ ﻛﻤﺎ ﻋﺮﺽ ﺃﻭ ﹰﻻ ﰒ ﺇﺫﺍ ﻋﺎﺩ ﺍﳌﲏ ﺇﱃ ﲡﻤﻌﻪ‬
‫ﻛﺮﺓ ﺃﺧﺮﻯ ﻭﺍﻣﺘﺪ ﻣﺎ ﺑﻘﻲ ﻣﻨﻬﺎ ﻏﲑ ﻣﻨﻌﻄﻒ ﻭﻻ ﻳﺰﺍﻝ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺣﱴ ﺗﻜﺜﺮ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺍﳌﻠﺘﻔﺔ ﺟﺪﹰﺍ ﻭﺣﻴﻨﺌﺬٍ ﺇﺫﺍ‬
‫ﺗﺴﺨﻦ ﺍﳌﲏ ﻭﲣﻠﺨﻞ ﺣﱴ ﻻﻗﻰ ﺟﺮﻡ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺪﺍﺧﻞ ﻣﻦ ﻏﺸﺎﺀﻱ ﺍﻟﺮﺣﻢ ﻭﻳﻨﺨﺮﻕ ﻧﻪ ﺃﺟﺰﺍﺀ ﻣﻨﻮﻳﺔ ﻓﻼﻗﺖ ﺫﻟﻚ ﺍﻟﻐﺸﺎﺀ‬
‫ﺣﺪﺙ ﻣﻦ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﻏﺸﺎﺀ ﺁﺧﺮ ﻓﻮﻕ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﲢﻔﻆ ﺃﻭ ﺿﺎﻋﻬﺎ ﻓﻠﺬﻟﻚ ﺗﺒﻘﻰ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺍﻟﻜﺜﲑﺓ ﻛﻠﻬﺎ ﺑﲔ‬
‫ﻫﺬﻳﻦ ﺍﻟﻐﺸﺎﺀﻳﻦ ﻭﲨﻠﺔ ﺫﻟﻚ ﻳﻘﺎﻝ ﻟﻪ ﺍﳌﺸﻴﻤﺔ ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﺸﻴﻤﺔ ﻳﻜﻮﻥ ﻏﺬﺍﺀ ﺍﳉﻨﲔ ﻭﻭﺻﻮﻝ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﺴﻴﻢ ﺇﱃ ﺑﺪﻧﻪ‬
‫ﰒ ﺑﻌﺪ ﺫﻟﻚ ﳛﺪﺙ ﻟﻠﺠﻨﲔ ﻏﺸﺎﺀﺍﻥ ﺁﺧﺮﺍﻥ ﺃﺣﺪﳘﺎ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻟﺚ‪ .‬ﻭﺳﻨﺘﻜﻠﻢ ﻓﻴﻬﻤﺎ ﻓﻴﻤﺎ‬
‫ﺑﻌﺪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺯﺑﺪﻳﺔ ﺍﳌﲏ ﻫﻮ ﻣﻦ ﻓﻌﻞ ﺍﻟﻘﻮﺓ ﺍﳌﺼﻮﺭﺓ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﰲ ﺣﺎﻝ ﺗﻠﻚ ﺍﻟﺰﺑﺪﻳﺔ ﲢﺮﻳﻚ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﳌﺼﻮﺭﺓ ﳌﺎ ﰲ ﺍﳌﲏ ﻣﻦ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻨﻔﺴﺎﱐ ﻭﺍﻟﻄﺒﻴﻌﻲ ﻭﺍﳊﻴﻮﺍﱐ ﺇﱃ ﻣﻌﺪﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻪ‪.‬‬
‫ﺃﻣﺎ ﺣﺪﻭﺙ ﺍﻟﺰﺑﺪﻳﺔ ﰲ ﺍﳌﲏ ﻋﻨﺪ ﺣﺼﻮﻟﻪ ﰲ ﺍﻟﺮﺣﻢ ﻓﺬﻟﻚ ﻷﺟﻞ ﺗﺴﺨﻨﻪ ﲝﺮﺍﺭﺓ ﺑﺎﻃﻦ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺃﻣﺎ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﻓﻌﻞ‬
‫ﺍﻟﻘﻮﺓ ﺍﳌﺼﻮﺭﺓ‪ .‬ﺇﳕﺎ ﻫﻮ ﺇﻓﺎﺩﺓ ﺍﻟﺼﻮﺭﺓ ﻭﺇﺣﺪﺍﺙ ﺍﻟﺰﺑﺪﻳﺔ ﻳﻨﺎﰲ ﺫﻟﻚ‪ ،‬ﻭﻋﻨﺪﻫﻢ ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﻳﺴﺘﻔﻴﺪﻫﺎ ﺍﳌﲏ ﻣﻦ ﺍﻷﻧﺜﻴﲔ‪،‬‬
‫ﻭﺃﻬﻧﺎ ﻣﻦ ﻗﻮﻯ ﻧﻔﺲ ﺍﻷﺏ ﻋﻠﻰ ﺭﺃﻳﻲ‪ ،‬ﻭﻣﻦ ﻗﻮﻯ ﻧﻔﺲ ﺍﻷﺑﻮﻳﻦ ﻋﻠﻰ ﺭﺃﻱ ﺟﺎﻟﻴﻨﻮﺱ‪ .‬ﻭﺃﻥ ﺍﻷﻧﺜﻴﲔ ﻋﻀﻮ ﺭﺋﻴﺲ ﻷﺟﻞ‬
‫ﺇﻋﻄﺎﺋﻪ ﻫﺬﻩ ﺍﻟﻘﻮﺓ‪ .‬ﻭﺍﻟﻘﻮﺓ ﺍﳌﻮﻟﺪﺓ ﻭﳓﻦ ﻗﺪ ﺑﻴﻨﺎ ﻓﻴﻤﺎ ﺳﻠﻒ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺃﻥ ﺍﳌﲏ ﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﻮﻯ ﻭﺇﳕﺎ‬
‫ﻫﻮ ﻣﺎﺩﺓ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﻣﺎ ﳛﺪﺙ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﻮﻯ ﺍﻟﻐﺎﺫﻳﺔ ﻭﺍﳌﺼﻮﺭﺓ ﻭﳓﻮ ﺫﻟﻚ ﻓﺈﳕﺎ ﻫﻮ ﻣﻦ ﻗﻮﻯ ﺍﻟﻨﻔﺲ ﺍﳊﺎﺩﺛﺔ‬
‫ﻭﻫﻲ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺬﻟﻚ ﺍﳌﲏ ﻟﻴﺘﻜﻮﻥ ﻣﻨﻪ ﺍﻟﺸﺨﺺ ﺍﳊﺎﺩﺙ ﻭﻟﻴﺲ ﰲ ﺍﳌﲏ ﻋﻨﺪﻧﺎ ﺭﻭﺡ ﻧﻔﺴﺎﱐ ﻭﻃﺒﻴﻌﻲ ﻭﺣﻴﻮﺍﱐ‪ ،‬ﺑﻞ ﻫﻮ‬
‫ﺭﻃﻮﺑﺎﺕ ﺍﺟﺘﻤﻌﺖ ﻭﺣﺪﺙ ﳍﺎ ﺍﳊﺮﺍﺭﺓ ﺍﳌﻨﻀﺠﺔ ﻏﻠﻴﺎﻥ ﺃﻭ ﺟﺐ ﳍﺎ ﺯﺑﺪﻳﺔ ﻭﺑﺘﻠﻚ ﺍﻟﺰﺑﺪﻳﺔ ﻳﺒﻴﺾ ﻟﻮ ﻧﻪ ﻭﻳﻐﻠﻆ ﻗﻮﺍﻣﻪ‬
‫ﻏﻠﻈﹰﺎ ﻏﲑ ﺣﻘﻴﻘﻲ ﻭﺇﺫﺍ ﺑﺮﺩ ﻭﺯﺍﻟﺖ ﻣﻨﻪ ﺍﻟﺰﺑﺪﻳﺔ ﺭﻕ ﻗﻮﺍﻣﻪ ﻭﻟﻴﺲ ﻟﻠﻘﻮﻯ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻋﻨﺪﻧﺎ ﺭﻭﺡ ﻭﻻ ﻫﻲ ﺃﻳﻀﹰﺎ ﻣﺴﺘﻔﺎﺩﺓ‬
‫ﻣﻦ ﺍﻟﻜﺒﺪ ﻭﻻ ﺍﻟﻜﺒﺪ ﻋﻨﺪﻧﺎ ﻋﻀﻮ ﺭﺋﻴﺲ ﻭﻛﻞ ﺫﻟﻚ ﻗﺪ ﺑﻴﻨﺎﻩ ﻓﻴﻤﺎ ﺳﻠﻒ ﻭﻟﻴﺲ ﻳﻮﺟﺪ ﻋﻨﺪﻧﺎ ﰲ ﺍﳌﲏ ﻧﻔﺦ ﳝﺘﻸ ﻣﻦ ﺭﻭﺡ‬
‫ﺇﻻ ﺍﻟﻨﻔﺦ ﺍﻟﺬﻱ ﻳﺼﲑ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺍﳊﻴﻮﺍﱐ ﺍﻟﺬﻱ ﳛﺪﺙ ﻣﻦ ﺍﳌﲏ ﰲ ﺍﻟﺮﺣﻢ ﻭﻳﺼﲑ ﺫﻟﻚ ﺍﻟﻨﻔﺦ ﲡﻮﻳﻔﹰﺎ ﻟﻠﻘﻠﺐ ﻛﻤﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺇﳕﺎ ﻳﻐﺘﺬﻱ ﻫﺬﺍ ﺍﳉﻨﲔ ﻬﺑﺬﺍ ﺍﻟﻐﺸﺎﺀ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺍﻟﻐﺸﺎﺀ ﺭﻗﻴﻘﹰﺎ ﻭﻛﺎﻧﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﻐﺬﺍﺀ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺻﻠﺐ‬
‫ﻓﻴﻜﻮﻥ ﻣﻦ ﺍﻻﻏﺘﺬﺍﺀ ﺇﳕﺎ ﻳﺘﻮﻟﺪ ﰲ ﻣﺴﺎﻣﻪ ﻣﻦ ﻣﻨﺎﻓﺬ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺬﻱ ﻳﺘﻮﻟﺪ ﰲ ﺍﳉﻨﲔ ﺃﻭ ﻻ ﻭﻫﻮ ﺍﻟﻐﺸﺎﺀ ﺍﳌﺸﻴﻤﻲ ﻭﺍﻏﺘﺬﺍﺀ‬
‫ﺍﳉﻨﲔ ﻫﻮ ﻣﻦ ﺫﻟﻚ ﺍﻟﻐﺸﺎﺀ ﻣﺎ ﺩﺍﻡ ﺟﻨﻴﻨﺎ ﻷﻥ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﳛﺘﻮﻱ ﻋﻠﻰ ﻋﺮﻭﻕ ﻛﺜﲑﺓ ﺑﻌﻀﻬﺎ ﻳﺘﺼﻞ ﺑﺎﻷﻭﺭﺩﺓ ﺍﻟﻨﺎﻓﺬﺓ ﺇﱃ‬
‫ﺍﻟﺮﺣﻢ ﻓﺘﻜﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﺍﻟﺪﻡ ﻭﻣﻦ ﺫﻟﻚ ﻳﻐﺘﺬﻱ ﺍﳉﻨﲔ ﺑﺄﻥ ﻳﻨﻔﺬ ﰲ ﻋﺮﻭﻕ ﺗﺘﻜﻮﻥ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﻧﺎﻓﺬﹰﺍ ﺇﱃ‬
‫ﻛﺒﺪ ﺍﳉﻨﲔ ﻣﻦ ﺳﺮﺗﻪ‪ ،‬ﻭﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﻳﺘﺼﻞ ﺑﺎﻟﺸﺮﺍﻳﲔ ﺍﻟﻨﺎﻓﺬﺓ ﺇﱃ ﺍﻟﺮﺣﻢ ﻭﰲ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﺃﺭﻭﺍﺡ ﻭﻧﺴﻴﻢ ﻧﺎﻓﺬﺍﻥ‬
‫ﺇﻟﻴﻬﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﺮﺍﻳﲔ ﻭﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﻳﺘﺤﺪ ﻣﻨﻬﺎ ﻋﺮﻕ ﻭﺍﺣﺪ ﻳﻨﻔﺬ ﺑﺎﻟﺮﻭﺡ ﻭﺍﻟﻨﺴﻴﻢ ﺇﱃ ﻗﻠﺐ ﺍﳉﻨﲔ ﻣﻦ ﺳﺮﺗﻪ‪ .‬ﻭﺃﻣﺎ‬
‫ﺃﻥ ﺍﳉﻨﲔ ﻳﻐﺘﺬﻱ ﻣﻦ ﻣﺴﺎﻣﻪ‪ ،‬ﻓﺬﻟﻚ ﳑﺎ ﻻ ﻳﺼﺢ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺇﻧﻪ ﳛﻜﻰ ﻋﻦ ﺃﺑﻘﺮﺍﻁ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﻭ ﻝ ﻋﻀﻮ ﻳﺘﻜﻮﻥ ﻫﻮ ﺍﻟﺪﻣﺎﻍ ﻭﺍﻟﻌﻴﻨﺎﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺇﻥ ﺻﺢ ﻋﻦ ﺃﺑﻘﺮﺍﻁ ﻓﺎﳌﺮﺍﺩ‬
‫ﺑﻪ ﺃﻥ ﺍﻟﺪﻣﺎﻍ ﺃﻭ ﻝ ﻋﻀﻮ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻳﺘﻢ ﺗﻜﻮﻧﻪ‪.‬‬

‫ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭ ﻝ ﻋﻀﻮ ﻳﻨﺨﻠﻖ ﻫﻮ ﺍﻟﻜﺒﺪ ﻻ ﺷﻚ ﺃﻥ ﺃﻭ ﻝ ﻗﻮﺓ ﲢﺪﺙ ﰲ ﺍﳌﲏ ﺑﻌﺪ ﺍﻟﻘﻮﺓ ﺍﳊﻴﻮﺍﻧﻴﺔ‬
‫ﻫﻲ ﻗﻮﺓ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﺒﺪ ﻳﺘﻜﻮﻥ ﺃﻭ ﹰﻻ‪ .‬ﻭﻷﻬﻧﺎ ﻳﺘﻜﻮﻥ ﺃﻭ ﹰﻻ ﻗﺒﻠﻬﺎ ﺳﻮﻯ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻘﻮﻯ ﺍﻟﻄﺒﻴﻌﺔ ﲨﻴﻌﻬﺎ ﻋﻨﺪﻧﺎ ﲡﺬﺏ ﺍﻷﻋﻀﺎﺀ ﺑﺬﻭﺍﻬﺗﺎ ﻻ ﺑﺈﻋﻄﺎﺀ ﺍﻟﻜﺒﺪ ﳍﺎ‪ .‬ﻭﻗﺪ ﺣﻘﻘﻨﺎ ﻫﺬﺍ ﻣﻦ ﻗﺒﻞ‪.‬‬
‫ﻼ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻜﺒﺪ ﺑﻞ ﺫﻟﻚ ﺍﻟﺪﻡ ﻳﺄﰐ‬ ‫ﻭﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﻐﺘﺬﻱ ﺑﻪ ﺍﳉﻨﲔ ﻟﻴﺲ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻮﻟﺪﹰﺍ ﰲ ﺑﺪﻧﻪ ﻓﻀ ﹰ‬
 ‫ﺇﻟﻴﻪ ﻣﻦ ﺑﺪﻥ ﺍﻷﻡ ﻓﻠﺬﻟﻚ ﻭﺟﻮﺏ ﺗﻘﺪﻡ ﺍﻟﻜﺒﺪ ﰲ ﺍﻟﺘﻜﻮﻥ ﻟﻴﺲ ﺑﻼﺯﻡ ﻭﻻ ﺃﻳﻀﹰﺎ ﻭﺟﻮﺏ ﺗﻘﺪﻣﻬﺎ ﻋﻠﻰ ﻣﺎ ﺳﻮﻯ ﺍﻟﻘﻠﺐ‬
‫ﻓﺈﻥ ﺍﻟﺴﺮﺓ ﺗﻜﻮﻥ ﻗﺒﻠﻬﺎ ﻭﻛﺬﻟﻚ ﺍﻟﺪﻣﺎﻍ ﻷﻥ ﺣﺎﺟﺔ ﺍﳉﻨﲔ ﺇﱃ ﺍﻟﻜﺒﺪ ﻻ ﻷﺟﻞ ﺇﺻﻼﺡ ﺍﻟﺪﻡ ﺍﻵﰐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺪﻡ ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻣﺘﻘﺪﻣﺔ ﻋﻠﻰ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ﻟﻜﻦ ﻳﻜﻮﻥ ﺍﻟﺪﻣﺎﻍ ﺃﺳﺮﻉ ﻷﺟﻞ ﺯﻳﺎﺩﺓ ﺭﻃﻮﺑﺔ ﻣﺎﺩﺗﻪ‪.‬‬
‫ﻭﻫﺎ ﻫﻨﺎ ﲝﺚ ﻻ ﺑﺪ ﻣﻦ ﲢﻘﻴﻖ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻭﻫﻮ ﺃﻥ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳌﲏ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﰲ ﺍﻟﺮﺣﻢ ﻳﺸﺎﻫﺪ ﰲ ﺩﺍﺧﻠﻪ ﻧﻘﻄﺔ‬
‫ﲪﺮﺍﺀ ﺗﺸﺘﺪ ﻇﻬﻮﺭﺍ ﻛﻠﻤﺎ ﲢﺮﻙ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻷﲪﺮ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺩﻣﺎﹰ‪ ،‬ﻭﻳﻠﺰﻡ ﻣﻦ ﻫﺬﺍ ﺃﺣﺪ‬
‫ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻡ ﰲ ﺍﻟﻘﻠﺐ ﻭﺃﻧﺘﻢ ﻻ ﺗﻘﻮﻟﻮﻥ ﺑﺬﻟﻚ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻜﺒﺪ ﺃﻭ ﹰﻻ ﻷﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻡ ﺇﺫﺍ ﱂ ﻳﻜﻦ‬
‫ﰲ ﺍﻟﻘﻠﺐ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺗﻜﻮ ﻧﻪ ﰲ ﺍﻟﻜﺒﺪ ﻣﺘﺄﺧﺮﹰﺍ ﻻ ﳏﺎﻟﺔ ﻋﻦ ﺗﻜﻮﻥ ﺍﻟﻜﺒﺪ ﻭﻋﻦ ﻣﺸﺎﻫﺪﺓ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ‬
‫ﺍﳊﻤﺮﺍﺀ ﰲ ﻭﺳﻂ ﺍﳌﲏ ﻻ ﻳﻜﻮﻥ ﺍﻟﻘﻠﺐ ﻗﺪ ﺗﻜﻮﻥ ﻓﻴﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺗﻜﻮﻥ ﺍﻟﻜﺒﺪ ﻗﺒﻞ ﺗﻜﻮﻥ ﺍﻟﻘﻠﺐ ﺑﻜﺜﲑ ﻭﻳﻠﺰﻡ‬
‫ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺗﻜﻮﻬﻧﺎ ﻗﺒﻞ ﺗﻜﻮﻥ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮ ﲨﻴﻌﻬﺎ؟ ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ‪ :‬ﺇﻥ ﺗﻠﻚ ﺍﻟﻨﻘﻄﺔ ﻣﺴﻠﻢ ﺃﻬﻧﺎ ﻣﻦ ﺍﻟﺪﻡ‬
‫ﻭﻟﻜﻦ ﺫﻟﻚ ﺍﻟﺪﻡ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻜﻮﻧﹰﺎ ﻻ ﰲ ﺍﻟﻘﻠﺐ ﻭﻻ ﰲ ﻋﻀﻮ ﺁﺧﺮ ﺃﻋﲏ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﳉﻨﲔ ﻭﺫﻟﻚ ﻷﻥ ﺃﺻﻞ‬
‫ﺍﳌﲏ ﻛﻤﺎ ﻋﻠﻤﺖ ﻫﻮ ﺍﳌﺘﺼﻌﺪ ﺑﺎﳊﺮﺍﺭﺓ ﺇﱃ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻭﻫﺬﺍ ﺍﳌﺘﺼﻌﺪ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻌﻪ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺎﺕ ﺍﳌﺎﺋﻴﺔ ﻷﻥ‬
‫ﺍﳊﺮﺍﺭﺓ ﺗﺼﻌﺪ ﻛﻞ ﺭﻃﻮﺑﺔ ﲡﺬﻬﺑﺎ ﻭﻟﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﲏ ﳐﺎﻟﻄﹰﺎ ﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺎﺋﻴﺔ ﻭﻫﻲ ﺍﻟﱵ ﻳﺘﺼﻌﺪ ﺑﺘﻠﻚ‬
‫ﺍﳊﺮﺍﺭﺓ ﻭﻻ ﺑﺪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﳐﺎﻟﻄﹰﺎ ﻟﺸﻲﺀ ﻣﻦ ﺍﻟﺪﻡ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺼﻌﺪ ﺑﺴﺒﺐ ﺗﻠﻚ ﺍﳊﺮﺍﺭﺓ ﺍﳌﺼﻌﺪﺓ ﻟﻠﺮﻃﻮﺑﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﺃﻳﻀﹰﺎ‪ .‬ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺪﻡ ﻳﺴﲑ ﺟﺪﹰﺍ ﻷﻥ ﺍﻟﺪﻡ ﳏﺼﻮﺭ ﰲ ﺍﻟﻌﺮﻭﻕ ﻭﻫﻲ ﻛﻴﻔﻴﺔ ﺍﻷﺟﺮﺍﻡ ﻓﻼ ﻳﺘﻤﻜﻦ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺪﻡ‬
‫ﻣﻦ ﺍﻟﺘﺼﻌﺪ ﺑﺎﳊﺮﺍﺭﺓ ﻓﻠﺬﻟﻚ ﺇﳕﺎ ﻳﺘﺼﻌﺪ ﻣﻨﻪ ﺷﻲﺀ ﻳﺴﲑ ﺟﺪﹰﺍ ﻭﺫﻟﻚ ﺍﻟﻴﺴﲑ ﻣﺎ ﺩﺍﻡ ﻣﻨﺒﺜﺎﹰ ﰲ ﺟﺮﻡ ﺍﳌﲏ ﻳﻜﻮﻥ ﳐﺘﻠﻄﹰﺎ ﺑﻪ‬
‫ﻓﻼ ﻳﺘﻤﻴﺰ ﻟﻠﺤﺲ ﻓﺈﺫﺍ ﺍﺳﺘﻘﺮ ﺍﳌﲏ ﰲ ﺍﻟﺮﺣﻢ ﻓﻤﻦ ﺷﺄﻧﻪ ﺃﻥ ﳚﺘﻤﻊ ﻛﻞ ﺟﺰﺀ ﻓﻴﻪ ﻣﻊ ﺟﻨﺴﻪ ﻓﻠﺬﻟﻚ ﲡﺘﻤﻊ ﺍﻷﺟﺰﺍﺀ‬
‫ﺍﳌﺘﺒﺨﺮﺓ ﻣﻦ ﻏﺬﺍﺀ ﺍﻟﻌﻈﻢ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﻭﻛﺬﻟﻚ ﺍﻷﺟﺰﺍﺀ ﺍﳌﺘﺒﺨﺮﺓ ﻣﻦ ﻏﺬﺍﺀ ﺍﻟﻌﺼﺐ ﻭﳓﻮ ﺫﻟﻚ ﻭﻛﺬﻟﻚ ﺍﻷﺟﺰﺍﺀ‬
‫ﺍﻟﺪﻣﻮﻳﺔ ﲡﺘﻤﻊ ﻻ ﳏﺎﻟﺔ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﻓﻴﺼﲑ ﻣﻦ ﺍﳉﻤﻠﺔ ﻗﺪﺭ ﳏﺴﻮﺱ ﻭﻫﺬﺍ ﻻﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻜﺎﻥ ﻣﺎ ﻣﻦ ﺍﳌﲏ‬
‫ﻭﻟﻴﺲ ﻣﻮﺿﻊ ﻣﻨﻪ ﺃﻭﱃ ﻣﻦ ﺁﺧﺮ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻭﺳﻄﻪ ﻷﻥ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻣﺘﻤﻴﺰ ﻋﻦ ﻏﲑﻩ ﻭﻧﺴﺒﺔ ﺇﱃ ﺍﻷﻃﺮﺍﻑ‬
‫ﲨﻴﻌﻬﺎ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﰲ ﻭﺳﻂ ﺍﳌﲏ ﻭﻟﻴﺲ ﻣﻮﺿﻊ ﺃﻭﱃ ﺑﻪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺁﺧﺮ ﻓﻠﺬﻟﻚ ﳚﺐ‬
‫ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻭﺳﻂ ﺍﳌﲏ ﻓﻠﺬﻟﻚ ﺍﻟﺪﻡ ﻭﺍﻟﺮﻭﺡ ﳚﺐ ﺃﻥ ﻳﻜﻮﻧﺎ ﰲ ﻭﺳﻂ ﺍﳌﲏ ﻭﺫﻟﻚ ﺑﺄﻧﻪ ﳛﺪﺙ ﻧﻔﺨﺔ ﻳﻜﻮﻧﺎﻥ ﻓﻴﻬﺎ‬
‫ﻭﺗﻠﻚ ﺍﻟﻨﻔﺨﺔ ﺇﺫﺍ ﰎ ﺗﻜﻮﻬﻧﺎ ﻛﺎﻧﺖ ﰲ ﲡﻮﻳﻒ ﺍﻟﻘﻠﺐ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﻓﻠﺬﻟﻚ ﺍﻟﺪﻡ ﺍﺠﻤﻟﺘﻤﻊ ﰲ ﺍﳌﲏ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭ ﹰﻻ‬
‫ﰲ ﲡﻮﻳﻒ ﺍﻟﻘﻠﺐ ﻭﻻ ﻳﻠﺰﻡ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻡ ﻳﺘﻜﻮﻥ ﰲ ﺍﻟﻘﻠﺐ ﻭﻻ ﺃﻥ ﻳﻜﻮﻥ ﺗﻜﻮﻥ ﺍﻟﻜﺒﺪ ﻣﺘﻘﺪﻣﹰﺎ ﻋﻠﻰ ﺗﻜﻮﻥ‬
‫ﺍﻟﻘﻠﺐ ﻭﺃﻣﺎ ﺃﻥ ﺗﻠﻚ ﺍﻟﻨﻘﻄﺔ ﺍﳊﻤﺮﺍﺀ ﻳﺸﺘﺪ ﻇﻬﻮﺭﻫﺎ ﻛﻠﻤﺎ ﲢﺮﻙ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻫﻲ ﰲ ﺩﺍﺧﻠﻪ ﻓﺬﻟﻚ ﻷﻥ ﺣﺮﻛﺔ ﺫﻟﻚ‬
‫ﺍﳌﻮﺿﻊ ﻫﻲ ﺣﺮﻛﺘﻪ ﰲ ﺍﻻﻧﺒﺴﺎﻁ ﻓﺈﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺍﻟﻨﻔﺎﺧﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺡ ﻭﻫﻲ ﺍﻟﱵ ﺗﺼﲑ ﲡﻮﻳﻔﹰﺎ ﻟﻠﻘﻠﺐ ﻻ ﺑﺪ ﻣﻦ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺤﺮﻛﺔ ﺣﺮﻛﺔ ﺍﻧﺒﺴﺎﻁ ﻭﺍﻧﻘﺒﺎﺽ ﻭﺇﺫﺍ ﺍﻧﺒﺴﻄﺖ ﺑﺘﺨﻠﺨﻞ ﺟﺮﻣﻬﺎ ﻓﻜﺎﻧﺖ ﺍﻟﺮﺅﻳﺔ ﺗﻠﻚ ﺍﻟﻨﻘﻄﺔ ﺃﺳﻬﻞ‬
‫ﻭﺃﻭﺿﺢ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﳊﺎﻝ ﺍﻷﺧﺮﻯ ﻇﻬﻮﺭ ﺍﻟﻨﻘﻄﺔ ﺍﻟﺪﻣﻮﻳﺔ ﰲ ﺍﻟﺼﻔﺎﻕ ﻭﺍﻣﺘﺪﺍﺩﻫﺎ ﰲ ﺍﻟﺼﻔﺎﻕ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺍﻟﺪﻣﻮﻳﺔ ﻟﻴﺴﺖ ﺗﻈﻬﺮ ﰲ‬
‫ﺍﻟﺼﻔﺎﻕ ﺑﻞ ﰲ ﺩﺍﺧﻞ ﺍﳌﲏ ﻭﺫﻟﻚ ﰲ ﺍﻟﻨﻔﺨﺔ ﺍﻟﱵ ﺗﺼﲑ ﲡﻮﻳﻔﹰﺎ ﻟﻠﻘﻠﺐ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﻐﻠﻂ ﰲ ﻫﺬﺍ ﺃﻭ ﻗﻊ ﻣﻦ‬
‫ﺍﻟﻐﻠﻂ ﰲ ﻓﻬﻢ ﻛﻼﻡ ﺍﻟﻔﺎﺿﻞ ﺃﺑﻘﺮﺍﻁ ﻭﺫﻟﻚ ﻷﻧﻪ ﻗﺎﻝ‪ :‬ﻛﻤﺎ ﺃﻧﻪ ﺇﺫﺍ ﻗﺸﺮ ﺍﻹﻧﺴﺎﻥ ﻗﺸﺮ ﺍﻟﺒﻴﺾ ﺍﻷﻋﻠﻰ ﻳﺮﻯ ﺷﺒﻪ‬
‫ﺍﳊﺠﺎﺏ ﺍﻟﺮﻗﻴﻖ ﻋﻠﻰ ﺭﻃﻮﺑﺔ ﺍﻟﺒﻴﺾ‪ .‬ﻛﺬﻟﻚ ﻛﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﲏ ﺣﺠﺎﺏ ﺭﻗﻴﻖ ﻭﻛﺎﻥ ﺩﺍﺧﻠﻪ ﻣﺪﻭﺭﹰﺍ ﺃﲪﺮ ﻳﺘﺤﺮﻙ ﻓﺈﺫﺍ‬
‫ﲢﺮﻙ ﻇﻬﺮﺕ ﺍﳊﻤﺮﺓ ﺍﻟﱵ ﻓﻴﻪ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺫﻛﺮ ﰲ ﻛﺘﺎﺏ ﺍﻷﺟﻨﺔ ﰲ ﺻﻔﺔ ﻣﲏ ﺳﻘﻂ ﻣﻦ ﺍﻣﺮﺃﺓ ﺑﻌﺪ ﺳﺘﺔ ﺃﻳﺎﻡ ﻭﻣﻦ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺫﻛﺮﺕ ﻟﺬﻟﻚ ﺍﳌﲏ ﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻴﻪ ﻏﺸﺎﺀ ﺭﻗﻴﻖ ﻭﻛﺎﻥ ﻳﻈﻬﺮ ﰲ ﺩﺍﺧﻠﻪ ﺃﻱ ﰲ ﺩﺍﺧﻞ ﺍﳌﲏ ﺷﻲﺀ ﺃﲪﺮ ﻣﺪﻭﺭ‬
 ‫ﻳﺘﺤﺮﻙ ﺃﻱ ﻳﺘﺤﺮﻙ ﺃﻧﺒﺴﺎﻃﹰﺎ ﻭﺍﻧﻘﺒﺎﺿﹰﺎ ﻭﺇﺫﺍ ﲢﺮﻙ ﻇﻬﺮﺕ ﺍﳊﻤﺮﺓ ﺍﻟﱵ ﻓﻴﻪ‪ ،‬ﻭﻇﻬﻮﺭ ﻫﺬﻩ ﺍﳊﻤﺮﺓ ﺑﺄﻛﺜﺮ ﳑﺎ ﻛﺎﻥ ﻟﻴﺲ ﰲ‬
‫ﻣﻄﻠﻖ ﺍﳊﺮﻛﺔ ﺑﻞ ﰲ ﺣﺮﻛﺔ ﺍﻻﻧﺒﺴﺎﻁ ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﻮﺿﻊ ﺇﺫﺍ ﺍﻧﺒﺴﻂ ﲣﻠﺨﻞ ﻓﻜﺎﻧﺖ ﺭﺅﻳﺔ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﻤﺮﺓ ﺃﺷﺪ ﻫﺬﺍ‬
‫ﻫﻮ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﺃﻥ ﺗﻠﻚ ﺍﳊﻤﺮﺓ ﻛﺎﻧﺖ ﰲ ﺍﳊﺠﺎﺏ ﺃﻱ ﰲ ﺍﻟﻐﺸﺎﺀ ﺍﺠﻤﻟﻠﻞ ﻟﻠﻤﲏ ﻭ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺬﻱ ﺃﻭ ﺟﺐ‬
‫ﻓﻬﻢ ﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻛﻼﻡ ﺍﻟﻔﺎﺿﻞ ﺃﺑﻘﺮﺍﻁ ﺃﻧﻪ ﻇﻦ ﺃﻥ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ‪ :‬ﻭﻛﺎﻥ ﺩﺍﺧﻠﻪ ﻣﺪﻭﺭﹰﺍ ﺃﲪﺮ ﻳﻌﻮﺩ ﺇﱃ ﺍﳊﺠﺎﺏ‬
‫ﺍﻟﺮﻗﻴﻖ ﻭﻫﺬﺍ ﻻ ﻳﺼﺢ ﻓﺈﻥ ﺍﻟﺬﻱ ﰲ ﺩﺍﺧﻞ ﺍﳊﺠﺎﺏ ﻫﻮ ﲨﻠﺔ ﺍﳌﲏ ﻭﻟﻮﻥ ﺍﳌﲏ ﻟﻴﺲ ﺑﺄﲪﺮ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﻬﻲ ﰲ ﺍﻹﻧﺎﺙ ﺃﺑﻄﺄ ﺗﻜﻮﻥ ﺍﻷﻧﺜﻰ ﺃﺑﻄﺄ ﻣﻦ ﺗﻜﻮﻥ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﻜﻮﻥ ﺃﺟﺰﺍﺋﻬﺎ ﺃﺑﻄﺄ ﻣﻦ ﺗﻜﻮﻥ ﺃﺟﺰﺍﺀ ﺍﻟﺬﻛﺮ‪،‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻨﻤﻮ ﻓﻬﻮ ﰲ ﺍﻹﻧﺎﺙ ﺃﺳﺮﻉ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﺄﺧﺮ ﻛﻤﺎﻝ ﺍﻟﺮﺟﺎﻝ ﻭﺑﻠﻮﻏﻬﻢ ﻋﻦ ﻛﻤﺎﻝ ﺍﻟﻨﺴﺎﺀ ﻭﺑﻠﻮﻏﻬﻦ ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﻟﻌﻤﺪﺓ ﰲ ﺳﺮﻋﺔ ﺍﻟﺘﻜﻮﻥ ﻫﻮ ﻗﻮﺓ ﺍﻟﻌﺎﻗﺪ ﻭﻫﻮ ﺍﳊﺮﺍﺭﺓ ﻭﻫﻲ ﰲ ﺍﻟﺬﻛﻮﺭ ﺃﻗﻮﻯ ﻓﻠﺬﻟﻚ ﺗﻜﻮﻬﻧﻢ ﺃﺳﺮﻉ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ‬
‫ﻷﻥ ﻧﻘﺼﺎﻥ ﺭﻃﻮﺑﺔ ﺍﳌﲏ ﺍﳌﺬﻛﺮ ﻳﻌﲔ ﻋﻠﻰ ﺳﺮﻋﺔ ﺍﻻﻧﻌﻘﺎﺩ‪ ،‬ﻓﺈﻥ ﻋﻘﺪ ﺍﳊﺮﺍﺭﺓ ﻫﻮ ﺑﺘﺠﻔﻴﻒ ﺍﻟﺮﻃﻮﺑﺔ ﻟﻴﺴﺘﺤﻴﻞ ﺃﺭﺿﻴﺔ‬
‫ﻭﺫﻟﻚ ﻳﻌﲔ ﻋﻠﻰ ﻧﻘﺼﺎﻥ ﺍﻟﺮﻃﻮﺑﺔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻨﻤﻮ ﻓﺈﻥ ﺳﺮﻋﺘﻪ ﺇﳕﺎ ﻫﻲ ﻟﺰﻳﺎﺩﺓ ﻗﺒﻮﻝ ﺍﳌﺎﺩﺓ ﻟﻠﺘﻤﺪﺩ ﻭﺍﻻﻧﺒﺴﺎﻁ ﻭﺫﻟﻚ ﺇﳕﺎ‬
‫ﻳﻜﻮﻥ ﺑﺎ ﻟﺮﻃﻮﺑﺔ ﻭﻫﻲ ﰲ ﺍﻟﻨﺴﺎﺀ ﺍﳉﻮﺍﺭﻱ ﺃﻛﺜﺮ ﳑﺎ ﰲ ﺍﻟﺼﺒﻴﺎﻥ ﻻ ﳏﺎﻟﺔ ﻭﻟﻴﺴﺖ ﺣﺮﺍﺭﺓ ﺍﳉﻮﺍﺭﻱ ﺗﻘﺼﺮ ﻋﻦ ﺇﺣﺎﻟﺔ ﺍﻟﻐﺬﺍﺀ‬
‫ﺑﻘﺪﺭ ﻳﻜﻔﻲ ﺍﻟﻨﻤﻮ ﺍﻟﻜﺜﲑ ﻓﻠﺬﻟﻚ ﺃﺳﺮﻉ ﳕﻮﹰﺍ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﻮ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﺍﻟﻌﻠﻮﻕ ﻳﻨﻔﺬ ﺍﻟﺪﻣﻮﻳﺔ ﺍﻟﱵ ﰲ ﺍﳉﻤﻴﻊ ﻓﻴﺼﲑ ﻋﻠﻘﺔ‪ .‬ﺣﺼﻮﻝ ﻫﺬﻩ ﺍﻟﺪﻣﻮﻳﺔ ﻟﻴﺲ ﻷﻥ ﺍﳌﲏ‬
‫ﻳﺴﺘ ﺤﻴﻞ ﺩﻣﹰﺎ ﻓﺈﻥ ﺫﻟﻚ ﳑﺎ ﻻ ﳝﻜﻦ ﺑﻞ ﻷﻥ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﻨﻔﺬ ﻓﻴﻪ ﻣﻦ ﺍﻟﺮﺣﻢ ﻟﻴﺲ ﻳﻘﻮﻱ ﺍﳌﲏ ﰲ ﺃﻭ ﻝ ﺍﻷﻣﺮ ﻋﻠﻰ ﺇﺣﺎﻟﺘﻪ‬
‫ﺇﱃ ﻃﺒﻴﻌﺘﻪ ﺇﺣﺎﻟﺔ ﺗﺎﻣﺔ ﻓﺘﺒﻘﻰ ﲪﺮﺗﻪ ﺑﺎﻗﻴﺔ ﻭﻳﺼﺒﻎ ﺍﳌﲏ ﻓﻴﺼﲑ ﻛﺎﻟﺪﻡ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻷﻃﺮﺍﻑ ﻋﻨﺪ ﺍﻟﻀﻠﻮﻉ‪ .‬ﻭﻫﻴﺌﺔ ﺍﳉﻨﲔ ﺃﻧﻪ ﺟﺎﻟﺲ ﻋﻠﻰ ﻋﻘﺒﻪ ﻭﻋﻴﻨﺎﻩ ﻋﻠﻰ ﻇﻬﺮ ﻛﻔﻴﻪ ﻭﳘﺎ ﻋﻠﻰ ﺭﻛﺒﻴﻪ ﻭﺃﻧﻔﻪ ﺑﲔ‬
‫ﺭﻛﺒﺘﻴﻪ ﻓﻠﺬﻟﻚ ﺗﻜﻮﻥ ﻳﺪﺍﻩ ﻭﺭﺟﻼﻩ ﻻﺻﻘﺔ ﺑﺄﺿﻼﻋﻪ ﻭﺑﻄﻨﻪ‪ .‬ﻭﰲ ﺍﳌﺪﺓ ﺍﳌﺬﻛﻮﺭﺓ ﻳﻨﻔﺼﻞ ﻋﻨﻬﻤﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﳉﻨﲔ ﲢﻴﻂ ﺑﻪ ﺃﻏﺸﻴﺔ ﺛﻼﺛﺔ‪ :‬ﺍﳌﺸﻴﻤﺔ‪ .‬ﻭﻫﺬﻩ ﺍﳌﺸﻴﻤﺔ ﻫﻲ ﺃﻭ ﻝ ﻏﺸﺎﺀ ﳛﺪﺙ ﻋﻠﻰ ﺍﳌﲏ‪ .‬ﻭﺳﺒﺐ ﺣﺪﻭﺛﻬﺎ ﻣﺎ‬
‫ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﲢﺮﻙ ﺍﳌﲏ ﺗﺎﺭﺓ ﺇﱃ ﻣﻼﻗﺎﺓ ﺟﺮﻡ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺇﱃ ﻭﺍﻧﻔﺘﺢ‪ .‬ﻭﺗﺎﺭﺓ ﺇﱃ ﺍﻟﺒﻌﺪ ﻋﻨﻪ ﻭﺫﻟﻚ ﺇﺫﺍ ﺗﻔﺸﺖ‬
‫ﺣﺮﺍﺭﺗﻪ ﻭﺗﻜﺎﺛﻒ ﺟﺮﻣﻪ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﻫﺬﻩ ﺍﳌﺸﻴﻤﺔ ﺇﻳﺼﺎﻝ ﺍﻟﺪﻡ ﻭﺍﻟﺮﻭﺡ ﺇﱃ ﺑﺪﻥ ﺍﳉﻨﲔ ﻟﻴﻐﺘﺬﻱ ﺑﺎﻟﺪﻡ ﻭﳛﻴﺎ ﺑﺎﻟﺮﻭﺡ ﻭﺫﻟﻚ‬
‫ﺑﺴﺒﺐ ﻣﺎ ﰲ ﺍﳌﺸﻴﻤﺔ ﻣﻦ ﺍﻟﻌﺮﻭﻕ ﺍﻟﻜﺜﲑﺓ ﺍﳌﺘﺼﻠﺔ ﺑﺄﻓﻮﺍﻩ ﺃﻭ ﺭﺩﺓ ﺍﻟﺮﺣﻢ ﻭﺷﺮﺍﻳﻴﻨﻪ ﻭﻫﻲ ﺍﻟﱵ ﺗﻌﺮﻑ ﺑﺎﻟﻨﻘﺮ ﻭﻗﺪ ﻳﺴﻤﻰ‬
‫ﺃﻧﻒ ﺍﻟﺮﺣﻢ ﺑﺴﺒﺐ ﺃﻧﻪ ﻳﺴﺘﻨﺸﻖ ﻣﻨﻬﻤﺎ ﺍﻟﻨﺴﻴﻢ ﻛﻤﺎ ﰲ ﺍﻷﻧﻒ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺗﺪﱄ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﰲ ﺍﳌﺸﻴﻤﺔ ﺃﻥ ﺗﻄﻮﻝ ﻣﺴﺎﻓﺔ‬
‫ﻧﻔﻮﺫ ﻣﺎ ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﻭﺯﻣﺎﻥ ﺑﻘﺎﺋﻪ ﰲ ﺗﻠﻚ ﺍﻟﻌﺮﻭﻕ ﻓﺘﻜﺜﺮ ﺍﺳﺘﺤﺎﻟﺘﻪ ﺇﱃ ﻣﺸﺎﻬﺑﺔ ﻣﺰﺍﺝ ﺍﳌﲏ ﰒ ﻳﻨﻔﺬ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﺍﻟﺪﻡ‬
‫ﻭﺍﻟﺮﻭﺡ ﻣﻦ ﺳﺮﺓ ﺍﳉﻨﲔ ﺇﱃ ﺑﺪﻧﻪ ﻭﻳﺒﺘﺪﺉ ﺍﻟﺪﻡ ﺑﺎﻟﻨﻔﻮﺫ ﺇﱃ ﻛﺒﺪ ﺍﳉﻨﲔ ﻭﻣﻨﻬﺎ ﺇﱃ ﲨﻴﻊ ﺃﻋﻀﺎﺋﻪ ﻟﺘﻐﺬﻳﺘﻬﺎ ﻭﻛﺬﻟﻚ ﺍﻟﺮﻭﺡ‬
‫ﻳﺒﺘﺪﺉ ﰲ ﺍﻟﻨﻔﻮﺫ ﺇﱃ ﻗﻠﺐ ﺍﳉﻨﲔ ﰒ ﺇﱃ ﺑﻘﻴﺔ ﺃﻋﻀﺎﺋﻪ ﻟﺴﺖ ﺃﻋﲏ ﺑﺬﻟﻚ ﺃﻋﻀﺎﺀﻩ ﺍﻟﱵ ﺗﻜﻮﻧﺖ ﺑﻼ ﺃﺟﺰﺍﺀ ﻭﺍﻟﱵ ﺗﺼﲑ ﻟﻪ‬
‫ﺃﻋﻀﺎﺀ ﻭﻣﻨﺎﻓﺬ ﺍﻟﺪﻡ ﺗﺼﲑ ﺃﻭ ﺭﺩﺓ ﻭﻣﻨﺎﻓﺬ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﺗﺼﲑ ﺷﺮﺍﻳﻴﻨﹰﺎ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺜﺎﱐ ﻳﺴﻤﻰ ﺑﻼﺳﻲ ﻭﻫﻮ ﺍﻟﻠﻔﺎﻳﻔﻲ ﻭﻳﻨﺼﺐ ﺇﻟﻴﻪ ﺑﻮﻝ ﺍﳉﻨﲔ‪ .‬ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﳛﺪﺙ ﻟﻠﺠﻨﲔ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﱐ ﻭﺫﻟﻚ‬
‫ﻷﻥ ﺍﳉﻨﲔ ﻳﺒﻮﻝ ﻣﻦ ﺳﺮﺗﻪ ﻭﻣﻼﻗﺎﺓ ﺍﻟﺒﻮﻝ ﻟﺒﺸﺮﺗﻪ ﻳﺆﺫﻳﻬﺎ ﻓﻠﺬﻟﻚ ﺍﺣﺘﻴﺞ ﺃﻥ ﳜﻠﻖ ﻟﻪ ﺣﻴﻨﺌﺬٍ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻟﻴﺤﻮﻝ ﺑﲔ‬
‫ﺍﻟﺒﻮﻝ ﻭﺑﲔ ﺑﺸﺮﺗﻪ ﻭﺇﳕﺎ ﻳﺘﺄﺧﺮ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺇﱃ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﱐ ﻷﻥ ﺑﻮﻝ ﺍﳉﻨﲔ ﺇﳕﺎ ﻳﻜﺜﺮ ﺣﱴ ﳜﺸﻰ ﻣﻦ ﺇﺿﺮﺍﺭﻩ ﺑﺸﺮﺓ‬
‫ﺍﳉﻨﲔ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ‪ ،‬ﻭﺇﻣﺎ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻓﻬﻲ ﺍﻟﻔﻀﻼﺕ ﺍﻟﱵ ﺗﻔﻀﻞ ﻣﻦ ﻏﺬﺍﺋﻪ ﺍﻟﻮﺍﺻﻞ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﻼ ﻷﺟﻞ ﺻﻐﺮﻩ ﻭﺍﻟﻮﺍﺻﻞ‬ ‫ﺍﳌﺸﻴﻤﺔ ﻭﺫﻟﻚ ﻷﻥ ﺍﳉﻨﲔ ﰲ ﺍﻟﺸﻬﺮ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻳﻜﻮﻥ ﻣﺎ ﻳﺴﺘﻌﻤﻠﻪ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻗﻠﻴ ﹰ‬
‫ﻏﻠﻴﻪ ﻣﻦ ﺍﻟﺮﺣﻢ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺼﻞ ﺇﻟﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻔﻀﻞ ﻋﻨﻪ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﻓﻀﻮﻝ ﻛﺜﲑﺓ‬
‫ﻭﻟﺬﻟﻚ ﺗﻜﺜﺮ ﺑﺎﻷﻡ ﺍﻷﻋﺮﺍﺽ ﺍﻟﺮﺩﻳﺔ ﺍﻟﱵ ﻣﻦ ﺷﺄﻬﻧﺎ ﺃﻥ ﺗﻌﺮﺽ ﻟﻠﺤﻮﺍﻣﻞ ﻛﺎﻟﺸﻬﻮﺓ ﺍﻟﻔﺎﺳﺪﺓ ﻭﺍﻟﻨﻔﺮﺓ ﻋﻦ ﺍﻟﻠﺤﻮﻡ ﻭﺛﻘﻞ‬
 ‫ﺍﻟﺒﺪﻥ ﻭﺍﻟﺘﻜﺮﺏ ﻭﳓﻮ ﺫﻟﻚ ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻀﻮﻝ ﻳﺘﻜﻮﻥ ﺍﻟﻐﺸﺎﺀﺍﻥ ﺍﳊﺎﺩﺛﺎﻥ ﻭﳘﺎ ﻫﺬﺍﻥ ﺍ ﻟﻐﺸﺎﺀﺍﻥ ﻭﺍﻷﺧﺮﻯ ﲢﺪﺙ ﰲ‬
‫ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﺍﻟﺜﺎﻟﺚ ﻳﻘﺎﻝ ﻟﻪ ﺃﻧﻔﺲ ﻭﻫﻮ ﳝﺘﺺ ﺍﻟﻌﺮﻕ ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻔﻀﻮﻝ ﺗﻜﺜﺮ ﰲ ﺍﳉﻨﲔ ﰲ ﺍﻟﺸﻬﻮﺭ ﺍﻷﻭﱃ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﺎ ﻳﻨﺪﻓﻊ ﻣﻨﻬﺎ ﺣﻴﻨﺌﺬٍ ﺃﻛﺜﺮ ﻭﺍﳌﻨﺪﻓﻊ ﰲ ﺍﻟﺒﻮﻝ ﺃﻛﺜﺮ ﻻ ﳏﺎﻟﺔ ﻣﻦ ﺍﳌﻨﺪﻓﻊ ﰲ ﺍﻟﻌﺮﻕ ﻓﻠﺬﻟﻚ ﻛﺎﻧﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻐﺸﺎﺀ‬
‫ﺍﳌﻮﻗﻲ ﻋﻦ ﺍﻟﺒﻮﻝ ﻗﺒﻞ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻐﺸﺎﺀ ﺍﳌﻮﻗﻲ ﻋﻦ ﺍﻟﻌﺮﻕ ﻣﺘﺄﺧﺮﹰﺍ ﻭﻻ ﺷﻚ ﺃﻥ ﻋﺮﻕ ﺍﳉﻨﲔ ﺇﺫﺍ ﻛﺜﺮ ﻣﻦ ﻣﻼﻗﺎﺗﻪ‬
‫ﻟﻠﺒﺸﺮﺓ ﺃﻥ ﻳﻠﺪﻏﻬﺎ ﻭﻳﺮﺧﻴﻬﺎ ﻓﻴﺤﺘﺎﺝ ﻟﺬﻟﻚ ﺇﱃ ﺟﺮﻡ ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺫﻟﻚ ﺍﻟﻌﺮﻕ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﺮﻡ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻏﺸﺎﺋﻴﹰﺎ‬
‫ﻟﻴﻜﻮﻥ ﻣﻊ ﻗﻮﺗﻪ ﻣﻔﺮﻁ ﺍﻟﺮﻗﺔ ﻓﻼ ﻳﺰﺍﺣﻢ ﺍﳉﻨﲔ ﻭﻳﻀﻴﻖ ﻋﻠﻴﻪ ﺍﳌﻜﺎﻥ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺃﻳﻀﹰﺎ ﻫﻮ ﻣﻦ ﻓﻀﻮﻝ ﺍﻟﻐﺬﺍﺀ ﻛﻤﺎ ﻗﻠﻨﺎ ﰲ ﺍﻟﻐﺸﺎﺀ ﺍﳊﺎﻭﻱ ﻟﻠﺒﻮﻝ ﻭﻟﻴﺲ ﳛﺘﺎﺝ ﺍﳉﻨﲔ ﻣﻊ ﻫﺬﻩ‬
‫ﺍﻷﻏﺸﻴﺔ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﻏﺸﺎﺀ ﺭﺍﺑﻊ ﻭﺫﻟﻚ ﻷﻥ ﺣﺎﺟﺘﻪ ﺇﱃ ﺫﻟﻚ ﺇﻣﺎ ﻷﺟﻞ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﺴﻴﻢ ﻭﺫﻟﻚ ﻗﺪ ﻗﺎﻡ ﺑﻪ‬
‫ﺍﻟﻐﺸﺎﺀ ﺍﳌﺸﻴﻤﻲ ﻭﺇﻣﺎ ﻷﺟﻞ ﺍﻟﻮﻗﺎﻳﺔ ﻭﺫﻟﻚ ﻗﺪ ﻗﺎﻡ ﺑﻪ ﻫﺬﺍﻥ ﺍ ﻟﻐﺸﺎﺀﺍﻥ ﺍﻵﺧﺮﺍﻥ ﻭﲨﻠﺔ ﻫﺬﻩ ﺍﻷﻏﺸﻴﺔ ﺗﻔﻴﺪ ﺃﻳﻀﹰﺎ ﰲ ﻭﻗﺎﻳﺔ‬
‫ﺍﳉﻨﲔ ﻋﻦ ﺍﳌﺼﺎﺩﻣﺎﺕ ﻭﺍﻟﺴﻘﻄﺎﺕ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﻟﻴﺲ ﻟﻠﺠﻨﲔ ﺑﺮﺍﺯ ﺣﱴ ﳛﺘﺎﺝ ﺇﱃ ﻏﺸﺎﺀ ﺁﺧﺮ ﻭﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﻥ ﻭﺻﻮﻝ ﺍﻟﻐﺬﺍﺀ ﺇﻟﻴﻪ ﺇﻧﺎ ﻫﻮ ﺑﺎﻟﻄﺒﻊ ﻭﺇﳕﺎ ﻳﺼﻞ‬
‫ﺑﺬﻟﻚ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﺻﺎﳊﹰﺎ ﺻﺎﻓﻴﹰﺎ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﺇﺧﺮﺍﺟﻬﺎ ﺑﺎﻟﱪﺍﺯ‪.‬‬
‫ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻫﺎ ﻫﻨﺎ ﺇﺷﻜﺎﻻﻥ ﺃﺣﺪﳘﺎ ﺃﻥ ﺍﻟﻐﺬﺍﺀ ﺍﻟﻮﺍﺻﻞ ﺇﱃ ﺍﳉﻨﲔ ﻛﻤﺎ ﺃﻧﻪ ﳜﻠﻮ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﺍﶈﻮﺟﺔ ﺇﱃ ﺍﻟﱪﺍﺯ‬
‫ﻭﻛﺬﻟﻚ ﻫﻮ ﺃﻳﻀﹰﺎ ﳜﻠﻮ ﻣﻦ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﺍﶈﻮﺟﺔ ﺇﱃ ﺇﺧﺮﺍﺟﻬﺎ ﺑﺎﻟﺒﻮﻝ ﻓﺈﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺒﻮﻝ ﻛﻤﺎ ﺑﻴﻨﺘﻤﻮﻩ ﺃﻭ ﹰﻻ ﺇﳕﺎ ﻫﻮ‬
‫ﺯﻳﺎﺩﺓ ﺍﳌﺎﺋﻴﺔ ﺍﻟﱵ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻟﺘﻨﻔﻴﺬ ﺍﳌﺎﺋﻴﺔ ﺍﻟﻐﺬﺍﺀ ﰲ ﳎﺎﺭﻱ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﺯﺍﺋﺪﺓ ﻋﻦ ﺍﻟﻘﺪﺭ ﺍﻟﻜﺎﰲ ﰲ ﺍﻻﻏﺘﺬﺍﺀ‬
‫ﻓﻠﺬﻟﻚ ﺇﺫﺍ ﺍﻧﻔﺼﻞ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﻟﻜﺒﺪ ﺍﺳﺘﻐﲎ ﻋﻦ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﺇﺧﺮﺍﺟﻬﺎ ﺑﺎﻟﺒﻮﻝ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺎﺋﻴﺔ ﻟﻴﺴﺖ‬
‫ﳑﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳉﻨﲔ ﻷﻥ ﺍﻟﻐﺬﺍﺀ ﺇﳕﺎ ﻳﺼﻞ ﺇﱃ ﻛﺒﺪﻩ ﺑﻌﺪ ﺗﺮﻗﻴﻘﻪ ﻭﺍﻧﻄﺒﺎﺧﻪ ﰲ ﺑﺪﻥ ﺍﻷﻡ ﻭﺻﲑﻭﺭﺗﻪ ﺩﻣﹰﺎ ﻭﺇﳕﺎ ﳛﺘﺎﺝ ﺣﻴﻨﺌﺬٍ‬
‫ﺇﱃ ﻓﻌﻞ ﻛﺒﺪﻩ ﻓﻴﻪ ﻟﻴﺼﻠﺤﻪ ﻭﳚﻌﻠﻪ ﺷﺒﻴﻬﹰﺎ ﲟﺰﺍﺝ ﺍﳌﲏ ﻭﺫﻟﻚ ﳑﺎ ﻻ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﻣﺎﺋﻴﺔ ﳛﺘﺎﺝ ﺇﱃ ﺇﺧﺮﺍﺟﻬﺎ ﺑﺎﻟﺒﻮﻝ ﻓﻠﺬﻟﻚ‬
‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻨﲔ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﺍﻟﺒﻮﻝ ﻛﻤﺎ ﻫﻮ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﺍﻟﱪﺍﺯ ﻓﻜﻤﺎ ﺍﺳﺘﻐﲎ ﻋﻦ ﻏﺸﺎﺀ ﻷﺟﻞ ﺍﻟﱪﺍﺯ ﻭﺟﺐ‬
‫ﺃﻥ ﻳﺴﺘﻐﲏ ﻋﻦ ﻏﺸﺎﺀ ﻷﺟﻞ ﺍﻟﺒﻮﻝ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺧﻠﻖ ﻏﺸﺎﺀ ﻷﺟﻞ ﺍﻟﺒﻮﻝ ﳝﻜﻦ ﻭﺻﻮﻟﻪ ﺇﱃ ﺧﺎﺭﺝ ﺫﻟﻚ ﺍﻟﻐﺸﺎﺀ ﻣﻦ ﺍﻟﺴﺮﺓ ﻭﺃﻣﺎ ﺍﻟﻌﺮﻕ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ‬
‫ﺍﳌﺴﺎﻡ ﻓﺈﻧﻪ ﻻ ﳚﺪ ﻃﺮﻳﻘﹰﺎ ﺇﱃ ﺧﺎﺭﺝ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺬﻱ ﻳﻘﻮﻟﻮﻥ ﺇﻧﻪ ﳐﻠﻮﻕ ﻟﻪ ﻓﻼ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﺇﱃ ﺧﺎﺭﺟﻪ ﻓﻠﺌﻦ ﻗﻠﺘﻢ ﺇﻧﻪ‬
‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ ﺑﺄﻥ ﻳﻨﻔﺬ ﻣﻦ ﻣﺴﺎﻡ ﺫﻟﻚ ﺍﻟﻐﺸﺎﺀ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻻ ﻳﺼﺢ ﻣﻦ ﻭﺟﻬﲔ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺇﻥ ﺃﻣﻜﻦ ﻧﻔﻮﺫﻩ ﺃﻳﻀﹰﺎ ﰲ ﻏﺸﺎﺀ ﺍﻟﺒﻮﻝ ﻭﳐﺎﻟﻄﺔ ﺍﻟﻌﺮﻕ ﻟﻠﺒﻮﻝ ﻣﻊ ﺗﻮﻗﻴﺘﻬﻤﺎ ﻋﻦ‬
‫ﻣﻼﻗﺎﺓ ﺑﺸﺮﺓ ﺍﳉﻨﲔ ﳑﺎ ﻻ ﺿﺮﺭ ﻓﻴﻪ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﻛﻤﺎ ﺍﻧﻪ ﻳﻨﻔﺬ ﰲ ﻣﺴﺎﻡ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺇﱃ ﺧﺎﺭﺟﻪ ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻨﻔﻮﺫ ﰲ ﺗﻠﻚ ﺍﳌﺴﺎﻡ‬
‫ﺇﱃ ﺩﺍﺧﻠﻪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺘﻼﻗﻲ ﺑﺸﺮﺓ ﺍﳉﻨﲔ ﻓﻼ ﻳﻜﻮﻥ ﻟﺬﻟﻚ ﺍﻟﻐﺸﺎﺀ ﺗﺄﺛﲑ ﰲ ﺗﻮﻗﻴﺔ ﺑﺸﺮﺓ ﺍﳉﻨﲔ‪.‬‬

‫ﻭﺍﳉﻮﺍﺏ‪ :‬ﺃﻣﺎ ﺍﻹﺷﻜﺎﻝ ﺍﻷﻭﻝ ﻓﺈﻥ ﺍﳉﻨﲔ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻏﺬﺍﺅﻩ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ ﺃﻋﲏ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻳﺄﰐ ﺇﻟﻴﻪ ﻟﺘﻐﺬﻳﺘﻪ ﳛﺘﺎﺝ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻣﺎﺋﻴﺘﻪ ﻛﺜﲑﺓ ﺧﺎﺻﺔ ﰲ ﺃﻭ ﻝ ﺍﻷﻣﺮ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﺇﺫﺍ ﺗﻌﺪﻯ ﻋﺮﻭﻕ ﺍﻷﻡ ﳛﺘﺎﺝ ﺃﻭ ﹰﻻ ﺃﻥ ﻳﻨﻔﺬ ﰲ‬
‫ﺍﳋﻴﻮﻁ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﺃﻬﻧﺎ ﲢﺪﺙ ﻣﻦ ﺗﺸﺒﺚ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﳌﲏ ﺑﺎﻟﺘﻘﻮﱘ ﺍﺑﺘﺪﺍﺅﻫﺎ ﻭﺍﻧﻌﻄﺎﻓﺎﻬﺗﺎ ﻋﻠﻰ ﺍﻟﻐﺸﺎﺀ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﲢﺘﻬﺎ‬
‫ﻭﻫﻮ ﺍﻟﻐﺸﺎﺀ ﺍﻟﺪﺍﺧﻞ ﻣﻦ ﺍﳌﺸﻴﻤﺔ ﻭﺇﳕﺎ ﳝﻜﻦ ﻧﻔﻮﺫﻩ ﰲ ﻫﺬﻩ ﺇﺫﺍ ﻛﺎﻥ ﻗﻮﺍﻣﻪ ﺷﺪﻳﺪ ﺍﻟﺮﻗﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻗﻮﻱ‬
‫ﺍﻟﻨﻔﻮﺫ ﻭﺫﻟﻚ ﻷﺟﻞ ﺩﻓﻊ ﺍﳍﻮﺍﺀ ﺍﻟﻨﺎﻓﺬ ﻣﻌﻪ ﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﻧﻔﺬ ﰲ ﻫﺬﻩ ﻭﺃﺣﺪﺙ ﻓﻴﻬﺎ ﲡﻮﻳﻒ ﻓﻼ ﺑﺪ ﻣﻦ ﻧﻔﻮﺫﻩ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ‬
 ‫ﺩﺍﺧﻞ ﺍﳌﲏ ﺣﱴ ﻳﺼﻞ ﺇﱃ ﻛﺒﺪ ﺍﳉﻨﲔ‪ .‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﻨﻔﺬ ﰲ ﺟﻮﻫﺮ ﺍﳌﲏ ﻧﻔﻮﺫﹰﺍ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻣﺘﻔﺮﻗﺔ ﻭﻣﻦ‬
‫ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻭ ﻧﻔﻮﺫ ﺫﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﳛﺪﺙ ﺛﻘﻮﺑﹰﺎ ﻭﺗﻠﻚ ﺍﻟﺜﻘﻮﺏ ﳛﺪﺙ ﻣﻨﻬﺎ ﺍﻷﻭﺭﺩﺓ ﻭﻛﺬﻟﻚ ﲢﺪﺙ ﺍﻟﺸﺮﺍﻳﲔ‬
‫ﻟﻠﺠﻨﲔ ﻣﻦ ﻧﻔﻮﺫ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﺴﻴﻢ ﰲ ﺃﺟﺰﺍﺀ ﺑﺪﻧﻪ ﻭﺇﺣﺪﺍﺛﻬﺎ ﺍﻟﺜﻘﻮﺏ ﻓﻴﻬﺎ ﻓﺘﺼﲑ ﺍﻟﺸﺮﺍﻳﲔ ﻣﻦ ﺗﻠﻚ ﺍﻟﺜﻘﻮﺏ ﻭﺇﺫﹰﺍ ﺍﻟﺪﻡ‬
‫ﺍﻟﻨﺎﻓﺬ ﺇﱃ ﺑﺪﻥ ﺍﳉﻨﲔ ﳛﺘﺎﺝ ﰲ ﺗﻐﺬﻳﺘﻪ ﺇﱃ ﺫﻟﻚ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﺍﻣﻪ ﺷﺪﻳﺪ ﺍﻟﺮﻗﺔ ﺟﺪﹰﺍ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﺪﻡ ﻛﺬﻟﻚ‬
‫ﻷﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﳐﺎﻟﻄﺔ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﻔﺮﺍﺀ ﻭﺫﻟﻚ ﳝﻨﻌﻪ ﻣﻦ ﺍﻟﺘﻐﺬﻳﺔ ﺧﺎﺻﺔ ﻟﻠﺠﻨﲔ ﺍﻟﺬﻱ ﺟﻮﻫﺮﻩ ﻛﺜﲑ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺇﻣﺎ ﳐﺎﻟﻄﺔ‬
‫ﻛﺜﲑﺓ ﻣﻦ ﺍﳌﺎﺋﻴﺔ ﻓﻠﺬﻟﻚ ﳛﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﻛﺜﲑ ﺍﳌﺎﺋﻴﺔ ﺟﺪﹰﺍ ﻓﻠﺬﻟﻚ ﰲ ﻏﺎﻟﺐ ﺍﻷﻣﺮ ﻳﻔﻀﻞ ﻣﻦ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﻗﺪﺭ‬
‫ﻛﺜﲑ ﻭﳛﺘﺎﺝ ﺇﱃ ﺇﺧﺮﺍﺟﻪ ﻟﺌﻼ ﻳﻔﺴﺪ ﺍﻟﻐﺬﺍﺀ ﻭﺟﻮﻫﺮ ﺍﳉﻨﲔ ﻭﻟﻴﺲ ﻳﺴﻬﻞ ﺧﺮﻭﺝ ﲨﻴﻌﻪ ﺑﺎﻟﻌﺮﻕ ﻓﺈﻥ ﺍﻟﻌﺮﻕ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻦ‬
‫ﺍﳌﺎﺋﻴﺔ ﺍﳌﺼﺎﺣﺒﺔ ﻟﻠﺪﻡ ﺇﱃ ﻇﺎﻫﺮ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﻘﺎﺀ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﰲ ﺫﻟﻚ ﺍﻟﺪﻡ ﺇﱃ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﳑﺎ ﻳﻔﺴﺪ ﺍﻟﺪﻡ‬
‫ﻭﻳﻔﺴﺪ ﺟﻮﻫﺮ ﺍﳉﻨﲔ ﻭﻷﻥ ﻧﻔﻮﺫﻫﺎ ﺇﱃ ﻫﻨﺎﻙ ﺇﳕﺎ ﻳﺘﻢ ﺑﺴﻌﺔ ﻛﺜﺮﺓ ﻣﻦ ﺍﺠﻤﻟﺎﺭﻱ ﻓﻬﻲ ﰲ ﺃﻭ ﻝ ﺍﻷﻣﺮ ﻻ ﺗﺘﺤﻤﻞ ﺫﻟﻚ‬
‫ﻓﻠﺬﻟﻚ ﲢﺘﺎﺝ ﻫﺬﻩ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﺃﻥ ﻳﻨﺪﻓﻊ ﻋﻦ ﺍﳉﻨﲔ ﻗﺒﻞ ﻭﺻﻮﳍﺎ ﺇﱃ ﻇﺎﻫﺮ ﺃﻋﻀﺎﺋﻪ ﻭﺇﳕﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺄﻥ‬
‫ﻳﻨﺪﻓﻊ ﻣﻦ ﻣﻨﻔﺬ ﻣﺎ ﺇﱃ ﺧﺎﺭﺝ ﻭﻫﺬﺍ ﺍﳌﻨﻔﺬ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺟﻬﺔ ﺍﳌﺜﺎﻧﺔ ﻭﺍﻟﻘﻀﻴﺐ ﻷﻥ ﻗﻀﻴﺐ ﺍﳉﻨﲔ ﻟﻴﺲ ﳝﻜﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﻦ ﺍﻟﻄﻮﻝ ﻣﺎ ﻳﺼﻞ ﺑﻪ ﺍﳌﺎﺋﻴﺔ ﺇﱃ ﻣﻜﺎﻥ ﺑﻌﻴﺪ ﺣﱴ ﻳﺘﻌﺪﻯ ﲨﻴﻊ ﺑﺪﻧﻪ ﻓﻠﺬﻟﻚ ﲢﺘﺎﺝ ﺃﻛﺜﺮ ﻫﺬﻩ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ‬
‫ﺃﻥ ﺗﻨﺪﻓﻊ ﻣﻦ ﻣﻨﻔﺬ ﺁﺧﺮ ﻭﻟﻴﺲ ﰲ ﺍﳉﻨﲔ ﻣﻨﻔﺬ ﺇﱃ ﺧﺎﺭﺝ ﺳﻮﻯ ﻣﻨﻔﺬ ﺍﻟﺴﺮﺓ ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻧﺪﻓﺎﻉ ﺃﻛﺜﺮ ﺍﳌﺎﺋﻴﺔ‬
‫ﺍﻟﺰﺍﺋﺪﺓ ﻫﻮ ﻣﻦ ﺍﻟﺴﺮﺓ ﻭﺑﺎﻗﻲ ﺗﻠﻚ ﺍﳌﺎﺋﻴﺔ ﻳﻨﺪﻓﻊ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺮﻕ‪ .‬ﻭﺃﻣﺎ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺜﺎﱐ ﻓﺈﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺮﻕ ﺇﳕﺎ‬
‫ﻳﻜﺜﺮ ﰲ ﺑﺪﻥ ﺍﳉﻨﲔ ﻗﺒﻞ ﺍﺳﺘﺤﻜﺎﻡ ﺍﺠﻤﻟﺎﺭﻱ ﺍﻟﱵ ﳜﺮﺝ ﻣﻨﻬﺎ ﻓﺈﺫﺍ ﺍﺳﺘﺤﻜﻤﺖ ﺗﻠﻚ ﺍﺠﻤﻟﺎﺭﻱ ﻭﻛﺜﺮ ﻣﺎ ﳜﺮﺝ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺒﻮﻝ‬
‫ﻗﻞ ﻟﺬﻟﻚ ﺍﻟﻌﺮﻕ ﺟﺪﹰﺍ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﺍﳌﺘﻮﻟﺪ ﻣﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﻟﻪ ﻗﺪﺭ ﳜﺸﻰ ﻣﻦ ﻣﻼﻗﺎﺗﻪ ﻟﻠﺠﻨﲔ ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻔﻲ‬
‫ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻟﺚ ﻳﻜﻮﻥ ﺍﻟﻌﺮﻕ ﻗﺪ ﻛﺜﺮ ﺟﺪﹰﺍ ﻭﻣﻸ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﻐﺸﺎﺀ ﻭﺍﳉﻨﲔ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺒﻮﻝ ﻭﺣﻴﻨﺌﺬٍ ﻭﻻ ﺑﺪ ﻣﻦ‬
‫ﺃﻥ ﻳﺘﺮﺳﺐ ﻣﻨﻪ ﺃﺟﺰﺍﺀ ﺧﻠﻄﻴﺔ ﻗﺪ ﺍﻧﺪﻓﻌﺖ ﻣﻨﻪ ﻓﺈﻧﻪ ﺑﻌﻴﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﺎﺭﺝ ﺑﺎﻟﻌﺮﻕ ﺣﻴﻨﺌﺬٍ ﻣﺎﺀ ﺻﺮﻓﹰﺎ ﻭﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ‬
‫ﺍﳋﻠﻄﻴﺔ ﺇﺫﺍ ﺭﺳﺒﺖ ﺇﱃ ﺟﻬﺔ ﻇﺎﻫﺮ ﺍﳉﻨﲔ ﻋﺮﺽ ﳍﺎ ﻫﻨﺎﻙ ﺍﻧﻌﻘﺎﺩ ﺑﻘﻮﺓ ﺍﳊﺮﺍﺭﺓ ﻭﻳﻠﺰﻡ ﺫﻟﻚ ﺗﻮﻟﺪ ﺍﻟﻐﺸﺎﺀ ﻣﻨﻬﺎ‪ ،‬ﻭﺣﻴﻨﺌﺬٍ‬
‫ﻼ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻐﺸﺎﺀ ﻣﻮﻗﻴﹰﺎ ﻟﺒﺸﺮﺓ ﺍﳉﻨﲔ ﻋﻨﺪ ﺫﻟﻚ ﺍﻟﻌﺮﻕ ﺍﻟﻘﺪﱘ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﳛﺪﺙ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺮﻕ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻗﻠﻴ ﹰ‬
‫ﻼ ﺟﺪﹰﺍ ﱂ‬‫ﺟﺪﹰﺍ ﻷﺟﻞ ﺍﻧﺪﻓﺎﻉ ﺍﳌﺎﺋﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﺣﻴﻨﺌﺬٍ ﺑﺎﻟﺒﻮﻝ ﻓﻼ ﻳﺒﻘﻰ ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﺜﺮ ﻟﻪ ﺍﻟﻌﺮﻕ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﺮﻕ ﻗﻠﻴ ﹰ‬
‫ﳚﺘﻤﻊ ﻣﻨﻪ ﻣﺎ ﻳﺆﺫﻱ ﺑﺸﺮﺓ ﺍﳉﻨﲔ ﻷﻥ ﺣﺮﺍﺭﺓ ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ ﲢﻠﻠﻪ ﺃﻭ ﹰﻻ ﻓﺄﻭ ﹰﻻ ﻓﻼ ﳚﺘﻤﻊ ﻣﻨﻪ ﻗﺪﺭ ﻛﺜﲑ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ‬
‫ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻧﺎﻓﻌﹰﺎ ﰲ ﺗﻮﻗﻴﺔ ﺍﳉﻨﲔ ﻣﻦ ﺣﺪﺓ ﺍﻟﻌﺮﻕ ﺍﻟﻜﺜﲑ ﻣﻊ ﺃﻥ ﺍﻟﻐﺸﺎﺀ ﺍﳌﺘﻘﺪﻡ ﻻ ﻳﻔﻲ ﺑﺬﻟﻚ ﻷﻥ ﻧﻔﻮﺫ ﺍﻟﻌﺮﻕ ﰲ ﻣﺴﺎﻡ‬
‫ﺍﻟﻐﺸﺎﺀ ﳝﻜﻦ ﻭﺇﻻ ﻧﻔﺬ ﻓﻴﻬﺎ ﺍﻟﺒﻮﻝ ﻭﻛﺎﻧﺖ ﻣﻼﻗﺎﺗﻪ ﻟﻠﺒﺸﺮﺓ ﺃﺷﺪ ﺇﺿﺮﺍﺭﹰﺍ ﻣﻦ ﻣﻼﻗﺎﺓ ﺍﻟﻌﺮﻕ ﳍﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﻫﻮ ﺃﻗﻬﺎ ﻟﻴﻜﻮﻥ ﳎﻤﻊ ﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﺮﺍﺷﺤﺔ‪ .‬ﺭﻗﺔ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﻻ ﻟﻴﻜﻮﻥ ﳚﻤﻊ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ ﺑﻞ ﻷﻥ ﻫﺬﻩ ﺍﻟﺮﻃﻮﺑﺔ‬
‫ﻗﻠﻴﻠﺔ ﻓﻼ ﻳﻜﻮﻥ ﳍﺎ ﲤﺪﻳﺪ ﻗﻮﻱ ﳛﺲ ﻣﻨﻪ ﺍﻧﻔﺘﺎﻕ ﺍﻟﻐﺸﺎﺀ ﺍﳊﺎﻭﻱ ﳍﺎ ﻓﻠﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻐﺸﺎﺀ ﺃﺭﻕ ﺃﻏﺸﻴﺔ ﺍﳉﻨﲔ ﻭﺃﻏﻠﻈﻬﺎ‬
‫ﺍﻟﻐﺸﺎﺀ ﺍﳌﺸﻴﻤﻲ ﻭﻫﻮ ﺫﻭ ﻃﺒﻘﺘﲔ ﲢﻠﻠﻬﺎ ﺍﻟﻌﺮﻭﻕ ﺍﳌﺘﻠﻔﻔﺔ ﺑﻴﻨﻬﻤﺎ ﻭﺃﻣﺎ ﺍﻟﻐﺸﺎﺀ ﺍﻵﺧﺮ ﻓﻬﻮ ﻛﺎﳌﺘﻮﺳﻂ ﺑﲔ ﻫﺬﻳﻦ ﻷﻧﻪ ﳛﺘﺎﺝ‬
‫ﺇﱃ ﺍﻟﻐﻠﻂ ﻟﻴﻘﻮﻯ ﻋﻠﻰ ﻣﻘﺎﻭﻣﺘﻪ ﲤﺪﻳﺪ ﺍﻟﺒﻮﻝ ﺑﻜﺜﺮﺗﻪ‪.‬‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﺑﺎﳊﻘﻴﻘﺔ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻌﺮﻕ ﺇﳕﺎ ﻳﻨﺒﺖ ﻣﻦ ﺍﻟﻜﺒﺪ ﻭﻳﺘﺠﻪ ﺇﱃ ﺍﻟﺴﺮﺓ‪ .‬ﻫﺬﺍ ﻛﻠﻪ ﻷﺟﻞ ﺍﳌﺸﻬﻮﺭ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻷﻭﺭﺩﺓ‬
‫ﻛﻠﻬﺎ ﺗﻨﺒﺖ ﻣﻦ ﺍﻟﻜﺒﺪ‪.‬‬
‫ﻭﻫﺬﺍ ﺷﻲﺀ ﻗﺪ ﺃﺑﻄﻠﻨﺎﻩ ﻭﺑﻴﻨﺎ ﻓﺴﺎﺩﻩ ﻓﻴﻤﺎ ﺳﻠﻒ ﺑﻞ ﻫﺬﻩ ﺍﻟﻌﺮﻭﻕ ﲨﻴﻌﻬﺎ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻗﻠﻨﺎﻩ‪ .‬ﻭﺫﻟﻚ ﺗﺘﺸﺒﺚ‬
‫ﺃﺟﺰﺍﺀ ﻣﻦ ﺍﳌﲏ ﺑﻘﻌﺮ ﺍﻟﺮﺣﻢ ﰒ ﲤﺘﺪ ﻭﺗﻠﺘﻮﻱ ﰲ ﺍﳌﺸﻴﻤﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﰒ ﳜﺮﻗﻬﺎ ﺍﻟﺪﻡ ﺍﻟﻨﺎﻓﺬ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﻨﻔﺬ ﺫﻟﻚ ﺍﻟﺪﻡ ﺇﱃ‬
‫ﺍﻟﺴﺮﺓ ﰒ ﺇﱃ ﺍﻟﻜﺒﺪ ﰒ ﺇﱃ ﲨﻴﻊ ﺃﻋﻀﺎﺀ ﺍﻟﺒﺪﻥ ﻓﻴﺨﺮﻕ ﲨﻴﻊ ﻣﺎ ﳝﺮ ﻓﻴﻪ ﻭﻳﺼﲑ ﺫﻟﻚ ﻛﻠﻪ ﺃﻭ ﺭﺩﺓ ﻭﻛﺬﻟﻚ ﻳﻔﻌﻞ ﺍﻟﺮﻭﺡ‬
 ‫ﻭﺍﻟﻨﺴﻴﻢ ﻳﻨﻔﺬﺍﻥ ﰲ ﺍﻷﺟﺰﺍﺀ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﺍﳌﲏ ﺍﳌﺘﺸﺒﺜﺔ ﺑﺄﻓﻮﺍﻩ ﺍﻟﻨﻘﺮ ﺍﳌﻠﺘﺼﻘﺔ ﰲ ﺍﳌﺸﻴﻤﺔ ﻓﻴﺨﺮﻗﺎﻬﻧﺎ ﰒ ﻳﻨﻔﺬﺍﻥ ﺇﱃ ﺍﻟﺴﺮﺓ‬
‫ﰒ ﺇﱃ ﺍﻟﻘﻠﺐ ﰒ ﺇﱃ ﲨﻴﻊ ﺃﻋﻀﺎﺀ ﺍﻟﺒﺪﻥ ﻓﻴﺨﺮﻗﺎﻥ ﻣﺎ ﳝﺮﺍﻥ ﻓﻴﻪ ﻭﻳﺼﲑ ﺫﻟﻚ ﻛﻠﻪ ﺷﺮﺍﻳﲔ ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺑﻨﺎﺑﺖ‬
‫ﻣﻦ ﺷﻲﺀ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻭﺑﺎﻗﻲ ﺃﻟﻔﺎﻅ ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮﺓ ﻭﻟﻴﺲ ﳍﺎ ﺗﻌﻠﻖ ﺷﺪﻳﺪ ﺑﺎﻟﺘﺸﺮﻳﺢ ﻓﻠﺬﻟﻚ ﺣﺬﻓﻨﺎ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺃﺑﺴﻂ ﻣﻦ ﻫﺬﺍ‬
‫ﻭﻧﺴﺘﻘﺼﻲ ﺷﺮﺡ ﺃﻟﻔﺎﻇﻪ ﻭﳓﻘﻖ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻫﺎ ﻫﻨﺎ ﻭﺳﻨﻌﻴﺪ ﺷﺮﺡ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻭﻏﲑ ﺫﻟﻚ ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺷﺮﺡ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻛﺘﺐ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻧﻘﻮﻝ ﺍﻵﻥ ﺇﻥ ﻗﻮﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻭﻏﲑﻩ ﰲ ﻓﻦ ﺍﻟﺘﺸﺮﻳﺢ ﺇﻥ ﻛﺬﺍ ﺍﻧﻌﻘﺪ ﺑﺎﳊﺮﺍﺭﺓ ﻭﻳﻨﺨﺮﻕ‬
‫ﺑﻨﻔﻮﺫ ﺍﻟﺪﻡ ﻭﺍﻟﺮﻭﺡ ﻭﳓﻮ ﺫﻟﻚ ﺇﳕﺎ ﻫﻮ ﻟﻴﻔﻬﻢ ﺍﳌﺘﻌﻠﻢ ﻭﺗﻘﺮﻳﺐ ﺍﻷﻣﺮ ﻏﻠﻴﻪ ﰲ ﺍﻟﺘﺼﻮﺭ‪.‬‬
‫ﻭﺃﻣﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﺬﻟﻚ ﺇﳕﺎ ﻫﻮ ﺑﺈﺭﺍﺩﺓ ﻣﻦ ﻻ ﻳﻌﺘﺮﻳﻪ ﺳﻬﻮ ﻭﻻ ﻳﻌﺠﺰﻩ ﺃﻣﺮ ﻭﻫﻮ ﺍﷲ ﺍﳋﺎﻟﻖ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻋﻤﺎ ﻳﻘﻮﻝ‬
‫ﺍﻟﻈﺎﳌﻮﻥ ﻭﺍﳉﺎﺣﺪﻭﻥ ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ‪ .‬ﻛﻤﻞ ﺫﻟﻚ ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨّﺔ ﻭﻧﺴﺄﻟﻪ ﺍﻟﺴّﻼﻣﺔ ﰲ ﺩﻳﻨﻨﺎ‪.‬‬

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