‫ﻧﻈﺮﻳﺎﺕ ﰲ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‬

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د اها‬

‫‪1‬‬
 ‫  ا اﺡ اﺡ‬
‫ﺍﳌﻘﺪﻣـﺔ‬
‫ﺕ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟﻨ‪‬ﺎ‪،‬‬
‫ﺴﻨ‪‬ﺎ ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﻴﺌﹶﺎ ِ‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ‪‬ﻩ ‪ ،‬ﻭ‪‬ﻧﻌ‪‬ﻮ ﹸﺫ ﺑِﺎﻟﱠﻠ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺷﺮ‪‬ﻭ ِﺭ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﺴ‪‬ﺘﻌِﻴ‪‬ﻨ ‪‬ﻪ ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﻩ ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ‪ ،‬ﻧ ‪‬‬
‫ﺇ ِﻥ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻪ‪،‬‬
‫ﻱ ﹶﻟ ‪‬ﻪ ‪ ،‬ﻭﹶﺃ ‪‬ﺷﻬ‪ ‬ﺪ ﹶﺃ ﹾﻥ ﻻ ِﺇﹶﻟ ‪‬ﻪ ﺇِﻻ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ﻻ ‪‬ﺷﺮِﻳ ‪‬‬
‫ﻀِﻠ ﹾﻞ ﻓﹶﻼ ﻫ‪‬ﺎ ِﺩ ‪‬‬
‫ﻀ ﱠﻞ ﹶﻟ ‪‬ﻪ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻬ ِﺪ ِﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﻓﹶﻼ ‪‬ﻣ ِ‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪:‬‬
‫‪‬ﻭﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬

‫ﺴ ِﻠﻤ‪‬ﻮ ﹶﻥ (( ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٠٢:‬‬

‫)) ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺣﻖ‪ ‬ﺗﻘﹶﺎِﺗ ِﻪ ﻭ‪‬ﻻ ‪‬ﺗﻤ‪‬ﻮ‪‬ﺗﻦ‪ ‬ﺇِﻻ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﺲ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ ﻭ‪ ‬ﺧ ﹶﻠ ‪‬ﻖ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺯ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺑﺚﱠ ِﻣ ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ِﺭﺟ‪‬ﺎ ﹰﻻ‬
‫ﺱ ﺍﺗ‪‬ﻘﹸﻮﺍ ‪‬ﺭﺑ‪ ‬ﹸﻜ ‪‬ﻢ ﺍﻟﱠﺬِﻱ ‪‬ﺧ ﹶﻠ ﹶﻘ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ٍ‬
‫)) ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﹶﻛﺜِﲑﺍﹰ ‪‬ﻭِﻧﺴ‪‬ﺎ ًﺀ ﻭ‪‬ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ﺍﻟﱠﺬِﻱ ‪‬ﺗﺴ‪‬ﺎ َﺀﻟﹸﻮ ﹶﻥ ِﺑ ِﻪ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭﺣ‪‬ﺎ ‪‬ﻡ ِﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺭﻗِﻴﺒﹰﺎ (( ]ﺍﻟﻨﺴﺎﺀ‪.[١:‬‬
‫ﺢ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹸﺫﻧ‪‬ﻮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ‬
‫ﺼ ِﻠ ‪‬‬
‫)) ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﺳﺪِﻳﺪﹰﺍ * ‪‬ﻳ ‪‬‬
‫‪‬ﻳ ِﻄ ِﻊ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ﻓﹶﺎ ‪‬ﺯ ﹶﻓﻮ‪‬ﺯﹰﺍ ‪‬ﻋﻈِﻴﻤﹰﺎ (( ]ﺍﻷﺣﺰﺍﺏ‪.[٧١-٧٠:‬‬

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‫َو ُآ ‪. 4ٌ َ5َ6 4ٍ ,َ ِْ 7%‬‬

‫ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻮ ﻋﺮﺽ ﻟﻜﺘﺎﺏ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻋﺒﺪ ﺍﳌﻘﺼﻮﺩ ﻋﺒﺪ ﺍﻟﻐﲏ‪ ،‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪" ،‬ﻧﻈﺮﻳﺎﺕ ﰲ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ" ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﺭﺻﲔ ‪ ،‬ﻋﻈﻴﻢ ﰲ ﻣﻮﺿﻮﻋﻪ ‪" ،‬ﺫﻟﻚ ﺃﻥ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺃﻭ ﺍﻟﺒﺤﻮﺙ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺗ‪‬ﻌ ‪‬ﺪ ﻗﻠﻴﻠﺔ ﺇﱃ ﺣ ٍﺪ ﻣﺎ – ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻻ‬
‫ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻣﺎ ﻟﻠﻤﻨﻬﺞ ﻣﻦ ﺃﳘﻴﺔ ﻋﻈﻤﻰ‪ ،‬ﻓﺎﳌﻨﻬﺞ ﺃﺩﺍﺓ ﺍﻟﻌﻠﻢ ‪ ،‬ﻭﻋﺪﺗﻪ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﻹﺣﺮﺍﺯ ﺗﻘﺪﻡ‬
‫ﰲ ﳎﺎﻝ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺑﺪﻭﻥ ﻣﻨﻬﺞ ﺻﺤﻴﺢ‪ ،‬ﻓﺒﺪﻭﻥ ﺍﳌﻨﻬﺞ ﻳﺘﺨﺒﻂ ﺍﻟﺒﺎﺣﺚ ﰲ ﺳﲑﻩ‪ ،‬ﻭﻗﺪ‬
‫ﻳﻀﻞ ﻭﻻ ﳛﻘﻖ ﲦﺮﺓ ﺃﻭ ﻏﺎﻳﺔ ﻣﻦ ﲝﺜﻪ‪ ،‬ﻭﻟﺬﺍ ﻓﺎﻹﻧﺴﺎﻥ – ﻭﻫﻮ ﻳﻨﺸﺪ ﺍﳊﻖ ﻭﻳﻔﺘﺶ ﻋﻨﻪ ﰲ ﺃﳓﺎﺀ‬
‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻣﻴﺎﺩﻳﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻳﺘﻄﻠﻊ ﺇﱃ ﺍﻟﺘﻘﺪﻡ – ﰲ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﻣﻨﻬﺞ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﻟﻪ ﺇﱃ‬
‫ﺇﺩﺭﺍﻙ ﺍﳊﻖ‪ ،‬ﻭﺇﺣﺮﺍﺯ ﺗﻘﺪﻡ ﺣﻘﻴﻘﻲ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻢ ﺑﺪﻭﻧﻪ‪." ٢‬‬
‫ﻭﻟﺬﺍ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻟﻴﺴﻬﻢ ﰲ ﳎﺎﻝ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﲟﻮﺿﻮﻋﻴﺔ ﻭﺃﻣﺎﻧﺔ ﻋﻠﻤﻴﺔ ‪،‬‬
‫ﻭﲢﻠﻴﻞ ﺍﻷﻓﻜﺎﺭ ‪ ،‬ﻭﺍﻟﱪﻫﻨﺔ ﻋﻠﻰ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﺑﺮﻫﺎﻥ‪.‬‬

‫‪ -‬ـ ﻫﺬﻩ ﺧﻄﺒﻪ ﺍﳊﺎﺟﺔ ﺭﻭﺍﻫﺎ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ ) ‪ ،(١١٠٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٨٩/٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ‪ ،(١٨٩٢‬ﺍﻧﻈﺮ ﲣﺮﳚﻬﺎ ﻣﺒﺴﻮﻃﹰﺎ ﰲ ﻛﺘﺎﺏ ) ﺧﻄﺒﺔ ﺍﳊﺎﺟﺔ (‬ ‫‪1‬‬

‫ﻟﻠﺸﻴﺦ ‪ :‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ – ﺭﲪﻪ ﺍﷲ ‪-‬‬

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‫ﻤﻥ ﻤﻘﺩﻤﺔ ﺍﻝﻤﺅﻝﻑ – ﻨﻅﺭﻴﺎﺕ ﻓﻲ ﻤﻨﺎﻫﺞ ﺍﻝﺒﺤﺙ ﺍﻝﻌﻠﻤﻲ ﺩ‪ /‬ﻋﺒﺩ ﺍﻝﻤﻘﺼﻭﺩ ﻋﺒﺩ ﺍﻝﻐﻨﻲ ﺕ ‪٢٠٠٣‬ﻡ‪.‬‬

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‫ﻏﻔﺮ ﺍﷲ ﳌﺆﻟﻔﻪ‪ ،‬ﻭﺭﺯﻗﻨﺎ ﻭﺇﻳﺎﻩ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻼ ﰲ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ‪ ،‬ﻭﻭﻓﻖ ﺃﺳﺘﺎﺫﻧﺎ ﺍﻷﺳﺘﺎﺫ‬
‫ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﺒﺪ ﺇﱃ ﻛﻞ ﺧﲑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺑﺎﺭﻙ ﻟﻪ ﰲ ﺃﻫﻠﻪ‪،‬‬
‫ﻭﻣﺎﻟﻪ‪ ،‬ﻭﻋﻠﻤﻪ‪ ،‬ﻭﺣﻴﺎﺗﻪ‪ ،‬ﻭﺁﺧﺮﺗﻪ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻫﻮ ﺍﳌﻮﺟﻪ ﻭﺍﳌﺮﰊ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬
‫ﻟﻌﺮﺿﻪ‪ ،‬ﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﺃﻛﻮﻥ ﻗﺪ ‪‬ﻭﻓﻘﺖ ﻟﻠﺼﻮﺍﺏ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬

‫ﻤﻭﺴﻰ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻫﺠﺎﺩ ﺍﻝﺯﻫﺭﺍﻨﻲ‬

‫ﻤﺎﺠﺴﺘﻴﺭ ﺍﻝﻔﻠﺴﻔﺔ ﺍﻹﺴﻼﻤﻴﺔ‬
‫ﺍﻝﺴﻨﺔ ﺍﻝﺘﻤﻬﻴﺩﻴﺔ ﻝﻠﻤﺎﺠﺴﺘﻴﺭ ﺒﻜﻠﻴﺔ ﺩﺍﺭ ﺍﻝﻌﻠﻭﻡ‬

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 ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‬
‫ﺗﻌﺮﻳﻒ ﻣﻮﺟﺰ ﺑﺎﳌﺆﻟﻒ‬

‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻋﺒﺪ ﺍﳌﻘﺼﻮﺩ ﻋﺒﺪ ﺍﻟﻐﲏ ﻋﺒﺪ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﺃﺳﺘﺎﺫ ﺍﻟﻔﻠﺴﻔﺔ ﺑﻜﻠﻴﺔ ﺩﺍﺭ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺣﺼﻞ ﻋﻠﻰ ﺍﳌﺎﺟﺴﺘﲑ ﻭﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﻣﻦ ﻧﻔﺲ ﺍﳉﺎﻣﻌﺔ – ﺟﺎﻣﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﻋﻤﻞ ﺭﺋﻴﺴﺎ‬
‫ﻟﻘﺴﻢ ﺍﻟﻔﻠﺴﻔﺔ ﺳﻨﻮﺍﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﻫﻮ ﻏﲏ ﻋﻦ ﺍﻟﺘﻌﺮﻳﻒ ﻷﺳﺎﺗﺬﺓ ﺍﳉﺎﻣﻌﺔ ‪ ..‬ﺕ ﻋﺎﻡ ‪٢٠٠٣‬ﻡ‬
‫ﺭﲪﻪ ﺍﷲ ‪.،‬‬

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 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‬
‫" ﻭﺻﻒ ﻭﻋﺮﺽ ﻟﻠﻜﺘـﺎﺏ "‬

‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ‪" :‬ﻧﻈﺮﻳﺎﺕ ﰲ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ" ﻟﻠﺪﻛﺘﻮﺭ‪ /‬ﻋﺒﺪ ﺍﳌﻘﺼﻮﺩ ﻋﺒﺪ ﺍﻟﻐﲏ ﺭﲪﻪ‬
‫ﺍﷲ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻃﺒﻊ ﻣﻜﺘﺒﺔ ﺍﻟﺰﻫﺮﺍﺀ ‪١٩٩٣‬ﻡ ‪ ،‬ﻭﻳﻘﻊ ﰲ ‪ ٣٢١‬ﺻﻔﺤﺔ‪.‬‬
‫ﻭﻗﺪ ﻗﺴﻢ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻛﺘﺎﺑﻪ ﺇﱃ‪:‬‬
‫ﻣﺪﺧﻞ ﻭﺛﻼﺛﺔ ﺃﺑﻮﺍﺏ‪:‬‬
‫ﺍﳌﺪﺧﻞ ‪ :‬ﰲ ﻣﻘﺪﻣﺎﺕ ﻋﺎﻣﺔ ﰲ ﺍﳌﻨﻄﻖ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻧﻈﺮﻳﺔ ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‪ :‬ﻧﻈﺮﻳﺔ ﺍﻟﻘﻴﺎﺱ ﺍﻷﺻﻮﱄ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﻳﺔ ﺍﻻﺳﺘﻘﺮﺍﺀ ﺍﻟﺘﺠﺮﻳﱯ‪.‬‬
‫‪ .١‬ﺍﳌﺪﺧﻞ‪ :‬ﺗﻜﻠﻢ ﻓﻴﻪ ﻋﻦ ﲬﺴﺔ ﺃﺑﻮﺍﺏ ﻋﻨﻮﹰﺍ )ﻣﺴﺎﺋﻞ(‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺗﻌﺮﻳﻒ ﺍﳌﻨﻄﻖ‪.‬‬
‫ﺗﻜﻠﻢ ﻓﻴﻪ ﺍﳌﺆﻟﻒ ﻋﻦ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﺫﻛﺮﺕ ﻟﻠﻤﻨﻄﻖ ﻋﻦ ﺍﳌﻨﺎﻃﻘﺔ‪ ،‬ﻭﺣﺼﺮﻫﺎ ﰲ ﺛﻼﺙ‪ ،‬ﻛﻞ ﻣﻨﻬﺎ‬
‫ﳜﺘﻠﻒ ﻋﻦ ﺍﻵﺧﺮ ﲝﺴﺐ ﺍﳉﻤﻠﺔ ﺍﻟﱵ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻌﺎﻡ ﻓﻴﻬﺎ‪.‬‬
‫‪ .١‬ﻧﻈﺮ ﺇﻟﻴﻪ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻭﻋﺮﻓﻪ ﺑﺄﻧﻪ ﺁﻟﺔ ﺃﻭ ﺻﻨﺎﻋﺔ ﻟﻘﺼﻢ ﺍﻟﺬﻫﻦ ﻋﻦ ﺍﳋﻄﺄ ﰲ ﺍﻟﻔﻜﺮ‪.‬‬
‫‪ .٢‬ﻭﻧﻈﺮ ﺍﻵﺧﺮ ﻧﻈﺮﺓ ﻣﻌﻴﺎﺭﻳﺔ‪ ،‬ﻓﻌﺮﻑ ﺍﳌﻨﻄﻖ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠ ‪‬ﻢ ﻣﻌﻴﺎﺭﻱ ﺗﺼﺒﺢ ﻗﻮﺍﻧﻴﻨﻪ ﻣﻌﺎﻳﲑ‪ ،‬ﻭﻣﻮﺍﺯﻳﻦ‬
‫ﻟﻠﻤﻔﻜﺮ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﻗﻰ ﺇﻟﻴﻬﺎ ﻛﻞ ﺗﻔﻜﲑ ﺻﺤﻴﺢ‪.‬‬
‫‪ .٣‬ﻭﻧﻈﺮ ﺍﻟﺒﻌﺾ ﺇﱃ ﺍﳌﻨﻄﻖ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﻓﻌﺮ‪‬ﻓﻪ ﺑﺄﻧﻪ ﻋﻠ ‪‬ﻢ ﻧﻈﺮﻱ ﻳﺘﺠﻪ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻟﺬﺍ‪‬ﺎ‪،‬‬
‫ﺃﻭ ﻣﻌﺮﻓﺔ ﻗﻮﺍﻧﲔ ﺍﻟﻔﻜﺮ ﻛﻔﻜﺮ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﺘﻄﺒﻴﻖ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻃﺒﻴﻌﺔ ﺍﳌﻨﻄﻖ‪:‬‬
‫ﲢﺪﺙ ﺍﳌﺆﻟﻒ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻦ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻭﻗﻊ ﺑﲔ ﺍﳌﻨﺎﻃﻘﺔ ﻣﻨﺬ ﺍﻟﻘﺪﻡ ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻫﻞ‬
‫ﻫﻮ ﻋﻠﻢ ﻳﻬﺘﻢ ﺑﺎﻟﻜﺸﻒ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻟﺬﺍ‪‬ﺎ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺘﻔﻜﲑ‪ ،‬ﺃﻡ ﻫﻮ ﻓﻦ ﻣﻦ‬
‫ﺍﻟﻔﻨﻮﻥ ﺍﻟﱵ ‪‬ﺘﻢ ﺑﺎﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ ؟ ﺃﻡ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻦ ﻣﻌﹰﺎ ؟ ! ﻭﻃﺮﺡ ﺍﳌﺆﻟﻒ ﺫﻟﻚ‬

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‫ﻼ ﻟﻠﻔﻜﺮ ﻻ ﻏﲎ ﻋﻨﻪ‪ ،‬ﻭﱂ ﻳﻌﺘﱪﻩ ﻋﻠﻤﺎﹰ‪ ،‬ﰒ‬
‫ﺍﳋﻼﻑ ﺑﺪﺍﻳﺔ ﻣﻦ ﺃﺭﺳﻄﻮ ﺍﻟﺬﻱ ﻳﺮﻯ ﺍﳌﻨﻄﻖ ﻣﻘﺪﻣﺔ‪ ،‬ﻭﻣﺪﺧ ﹰ‬
‫ﺃﺗﺒﺎﻋ‪‬ﻪ ﻣﻦ ﺍﳌﺸﺎﺋﲔ‪.‬‬
‫ﰒ ﺇﻧﺘﻘﺎﻝ ﺍﳌﺸﻜﻠﺔ ﺇﱃ ﺍﳌﻨﺎﻃﻘﺔ ﺍﻹﺳﻼﻣﻴﲔ ﺧﺼﻮﺻﹰﺎ ﺍﳌﺸﺎﺋﲔ ﻣﻨﻬﻢ‪ ،‬ﻭﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﺳﻴﻨﺎ ﻣﻦ‬
‫ﺍﺿﻄﺮﺍﺏ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﲡﻌﻞ ﺍﻟﻘﺎﺭﺉ ﻟﻜﻼﻣﻪ ﻳﻈﻦ ﺃﻧﻪ ﻳﻘﻮﻝ ﺑﺎﻟﻘﻮﻟﲔ "ﺃﻧﻪ ﹶﻓ ‪‬ﻦ ﻭﻋﻠ ‪‬ﻢ" ﻭﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻘﻮﻟﲔ‪.‬‬
‫ﰒ ﺗﻌﺮﺽ ﻟﻜﻼﻡ ﺍﶈﺪﺛﲔ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻦ ﻗﺎﻝ ﺑﻜﻮﻧﻪ ﻋﻠﻢ ﻭﻣﻦ ﻗﺎﻝ ﻋﻨﻪ ﺇﻧﻪ ﻓﻦ ﻭﻣﻦ ﺣﺎﻭﻝ‬
‫ﺍﳉﻤﻊ ﺑﲔ ﺍﻻﲡﺎﻫﲔ ‪ ،‬ﰒ ﺗﻨﺎﻭﻝ ﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ ﺃﻻ ﻭﻫﻲ ﺇﻥ ﻛﺎﻥ ﺍﳌﻨﻄﻖ ﻋﻠﻤﺎﹰ‪ ،‬ﻓﻬﻞ ﻫﻮ ﻋﻠﻢ ﻧﻈﺮﻱ ﺃﻡ‬
‫ﻣﻌﻴﺎﺭﻱ ؟ ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﺫﻟﻚ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻧﺸﺄﺓ ﺍﳌﻨﻄﻖ‪.‬‬
‫ﻭﻳﺘﻜﻠﻢ ﻓﻴﻪ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺇﲨﺎﻉ ﺍﻟﺒﺎﺣﺜﲔ ﻋﻠﻰ ﺃﻥ "ﺍﳌﻨﻄﻖ ﻳﺮﺟﻊ ﰲ ﻧﺸﺄﺗﻪ ﻋﻠﻰ‬
‫ﺃﺭﺳﻄﻮ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﺻﺎﺣﺐ ﺍﻟﻔﻀﻞ ﺍﻷﻛﱪ ﰲ ﻭﺿﻊ ﻣﺒﺎﺩﺉ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻭﺍﻛﺘﻤﺎﻝ ﻣﺴﺎﺋﻠﻪ‪ ،‬ﻭﺟﻌﻠﻪ‬
‫ﻋﻠﻤﹰﺎ ﻣﺴﺘﻘﻼ ﻗﺎﺋﻤﹰﺎ ﺑﺬﺍﺗﻪ"‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺣﻘﹰﺎ ﻓﺈﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗ‪‬ﻔﻬﻢ ﺃﻥ ﺃﺭﺳﻄﻮ ﻟﻴﺲ ﻫﻮ ﺃﻭﻝ ﻣﻦ‬
‫ﺃﻛﺘﺸﻒ ﺫﻟﻚ‪ ،‬ﻓﻤﺎ ﻫﻮ ﺇﻻ ﺣﻠﻘﺔ ﰲ ﺳﻠﺴﻠﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻔﻜﺮﻱ ﺍﻹﻧﺴﺎﱐ ﺍﻟﱵ ﺑﺪﺃﺕ ﻗﺒﻠﻪ ﺑﻘﺮﻭﻥ ﻋﺪﻳﺪﺓ ﻛﺎﻥ‬
‫ﻟﻠﺴﺎﺑﻘﲔ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻣﻨﻬﺠﻬﻢ ﺃﻭ ﻣﻨﻄﻘﻬﻢ ﺍﳋﺎﺹ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻴﻪ ﰲ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺗﻮﺻﻠﻮﺍ ﻣﻦ‬
‫ﺧﻼﻟﻪ ﺇﱃ ﻧﺘﺎﺋﺠﻬﻢ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺳﺠﻠﻬﺎ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻀﺎﺭﺍﺕ‪.‬‬
‫ﻼ‬
‫ﻓﺄﺭﺳﻄﻮ "ﱂ ﻳﺒﺘﻜﺮ ﺍﳌﻨﻄﻖ ﺑﻜﻞ ﻣﺴﺎﺋﻠﻪ‪ ،‬ﻭﻗﻮﺍﻋﺪﻩ‪ ،‬ﻭﺃﺻﻮﻟﻪ ﺍﺑﺘﻜﺎﺭﹰﺍ ﺑﻞ ﻛﺎﻧﺖ ﺟﻬﻮﺩﻩ ﺗﻜﻤﻴ ﹰ‬
‫ﻭﺗﺘﻤﻴﻤﹰﺎ ﳉﻬﻮﺩ ﺳﺒﻘﺘﻪ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ‪ ...‬ﻓﺎ "ﺍﳌﻨﻄﻖ" ﱂ ﻳﻨﺸﺄ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻣﻜﺘﻤﻞ ﺍﳌﺴﺎﺋﻞ ﻣﺴﺘﻮﻑ ﺍﻟﻘﻮﺍﻋﺪ‬
‫ﻭﺍﻷﺻﻮﻝ ‪ ...‬ﺑﻞ ﻟﻘﺪ ﻣﻬﻞ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻟﻪ ﺍﻟﻄﺮﻳﻖ"‪.‬‬
‫ﰒ ﻳﻌﺮﺽ ﺍﳌﺆﻟﻒ ﻟﻠﺴﺎﺑﻘﲔ ﻋﻠﻰ ﺃﺭﺳﻄﻮ ﺑﺪﺃ ﺑﺎﻟﺴﻔﺴﻄﺎﺋﻴﲔ ﻣﻨﺘﻬﻴﹰﺎ ﺑﺄﻓﻼﻃﻮﻥ‪:‬‬
‫‪ .١‬ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﻮﻥ‪ :‬ﻳﻌﺮﻓﻬﻢ ﺍﳌﺆﻟﻒ ﺃ‪‬ﻢ‪" :‬ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻴﻮﻧﺎﻥ ﻇﻬﺮﻭﺍ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻗﺒﻞ ﺍﳌﻴﻼﺩ‬
‫ﺑﺮﻋﻮﺍ ﰲ ﳎﺎﻝ ﺍﳉﺪﻝ ﻭﺍﳋﻄﺎﺑﺔ‪ ،‬ﻭﺍﺩﻋﻮﺍ ﺍﳊﻜﻤﺔ ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﺒﺤﺜﻮﺍ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻟﺬﺍ‪‬ﺎ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ‬
‫ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﻭﺳﺎﺋﻞ ﺍﻟﻨﺠﺎﺡ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ" ﻭﺍﺳﺘﻔﺎﺩ ﻣﻨﻬﻢ ﺃﺭﺳﻄﻮ ﰲ ﻗﻴﺎﺳﻪ ﰲ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ‬
‫ﺍﻟﻌﺎﻡ ﺇﱃ ﺍﳋﺎﺹ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﻜﻠﻲ ﺇﱃ ﺍﳉﺰﺋﻲ‪ ،‬ﻭﻛﺎﻥ ﳍﻢ ﺭﺃﻱ ﻋﺎﻡ ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻴﻪ ﻫﻮ ﺃﻥ ﺍﳋﻄﺄ‬
‫ﻣﺴﺘﺤﻴﻞ‪ ،‬ﻷﻥ ﺍﻟﻔﺮﺩ ﻣﻘﻴﺎﺱ ﺍﻷﺷﻴﺎﺀ ﲨﻴﻌﻬﺎ ﻓﻬﻮ ﻣﻘﻴﺎﺱ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ‬
‫ﻭﺍﳋﻄﺄ‪.‬‬
‫‪ .٢‬ﺳﻘﺮﺍﻁ‪ :‬ﺟﺎﺀ ﺳﻘﺮﺍﻁ ﰲ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﻔﻮﺿﻰ ﺍﻟﻔﻜﺮﻳﺔ ﺃﺣﺪﺛﻬﺎ ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﻮﻥ‪ ،‬ﻓﺘﺼﺪﻯ ﳍﻢ ﻭﻓﻨﺪ‬
‫ﺃﺑﺎﻃﻴﻠﻬﻢ ﻭﺗﺘﺒﻌﻬﻢ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﳚﺎﺩﳍﻢ ﻭﳛﺎﻭﺭﻫﻢ‪ ،‬ﻟﻴﻜﺸﻒ ﺧﻄﺄﻫﻢ‪ ،‬ﻭﺍﲣﺬ ﻣﻨﻬﺠﹰﺎ ﺟﺪﻳﺪﺍﹰ‪ ،‬ﻫﻮ‬
‫ﻼ ﻟﻜﺸﻒ ﺍﳋﻄﺄ‬
‫ﻣﻨﻬﺞ ﺍﻟﺘﻬﻜﻢ ﻭﺍﻟﺘﻮﻟﻴﺔ‪ ،‬ﻓﻮﺿﻊ ﺃﺳﺲ ﻓﻦ ﺍﳊﻮﺍﺭ ﺃﻭ ﻓﻦ ﺗﻮﻟﻴﺪ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺟﻌﻠﻪ ﺳﺒﻴ ﹰ‬

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‫ﺃﻭ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻛﺎﻧﺖ ﻃﺮﻳﻘﺘﻪ ﺗﻘﻒ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳊﻘﻴﻘﻲ ﻟﻸﺷﻴﺎﺀ ﺃﻱ ﻋﻦ ﻣﺎﻫﻴﺔ ﺍﻟﺸﻲﺀ ﺍﳌﻌﺮﻑ‬
‫ﻛﻤﺎ ﻳﻘﻮﻝ ﺃﺭﺳﻄﻮ‪ ،‬ﻓﺤﺎﻭﻝ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻘﻴﺎﺱ ﻟﻜﻨﻪ ﱂ ﻳﻮﻓﻖ‪ ،‬ﻭﱂ ﻳﻬﺘﺪ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺍﺳﺘﻔﺎﺩ‬
‫ﺃﺭﺳﻄﻮ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﻨﻄﻘﻲ ﻭﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﱵ ﺍﻋﺘﱪﻫﺎ ﻳﻘﻴﻨﻴﺔ‪.‬‬
‫‪ .٣‬ﺃﻓﻼﻃﻮﻥ‪ :‬ﺍﲣﺬ ﻟﻨﻔﺴﻪ ﻣﻨﻬﺠﹰﺎ ﺧﺎﺻﹰﺎ ﻋﺮﻑ ﺑﺎﺳﻢ ﻣﻨﻬﺞ ﺍﳉﺪﻝ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺮﺣﻠﺘﲔ‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﳉﺪﻝ ﺍﻟﺼﺎﻋﺪ ‪ ...‬ﻳﻨﺘﻘﻞ ﺍﻟﻌﻘﻞ ﻓﻴﻪ ﻣﻦ ﺍﶈﺴﻮﺳﺎﺕ ﺇﻟىﺎﳌﻌﻘﻮﻻﺕ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﳉﺪﻝ ﺍﻟﻨﺎﺯﻝ‪ ،‬ﻭﻫﻲ ﻋﻜﺲ ﺍﻷﻭﱃ ﻓﺄﺛﺮ ﺑﻪ ﺃﺭﺳﻄﻮ ﰲ ﺗﺼﻨﻴﻒ ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﺗﻘﺴﻴﻢ‬
‫ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻘﺴﻤﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻭﺗﺸﺒﻪ ﺇﱃ ﺣﺪ ﻛﺒﲑ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺮﻳﺎﺿﻲ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﻘﺼﺪ ﻭﺣﻀﺮ ﺣﺠﺔ ﺍﳋﺼﻢ‪ ،‬ﲜﺮﻩ ﺇﱃ ﺍﻟﺘﻨﺎﻗﺾ ﻣﻊ ﻧﻔﺴﻪ ﻭﻣﺎ ﻫﺬﺍ ﺇﻻ ﻧﻮﻉ ﻣﻦ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﺮﻳﺎﺿﻲ‪ ،‬ﻭﻛﺬﺍ ﺃﻓﺎﺩ ﺃﺭﺳﻄﻮ ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺮﺑﺎﻋﻲ ﻟﻠﻘﻀﻴﺔ ﺇﱃ ﻣﻮﺟﺒﺔ ﻭﺳﺎﻟﺒﺔ‪ ،‬ﻭﻛﻠﻴﺔ ‪،‬‬
‫ﻭﺟﺰﺋﻴﺔ‪.‬‬
‫‪ .٤‬ﺃﺭﺳـﻄﻮ‪ :‬ﺳﻠﻚ ﰲ ﺗﻔﻜﲑﻩ ﻣﺴﻠﻜﹰﺎ ﺩﻗﻴﻘﺎﹰ‪ ،‬ﻭﺍﲣﺬ ﻟﻨﻔﺴﻪ ﻣﻨﻬﺠﹰﺎ ﻋﻠﻤﻴﹰﺎ ﻣﺒﻄﺌﹰﺎ ﻳﺒﺪﺃ ﺑﺘﺤﺪﻳﺪ‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﳌﺮﺍﺩ ﲝﺜﻪ ﻣﺴﺘﻌﺮﺿﹰﺎ ﻵﺭﺍﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻭﻣﺘﻨﺎﻭ ﹰﻻ ﺇﻳﺎﻫﺎ ﺑﺎﻟﻨﻘﺪ ﻭﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﰒ ﻳﺴﺘﺨﻠﺺ ﺭﺃﻳﻪ‬
‫ﰲ ﺫﻟﻚ‪ ،‬ﻭﺭﺃﻱ ﺍﻟﻌﻠﻢ ﻳﺪﺭﺱ ﻣﺎﻫﻴﺔ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻟﺬﺍ ﻛﺎﻧﺖ ﺩﺭﺍﺳﺘﻪ ﺗﻨﺼﺐ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻌﺎﻣﺔ‬
‫ﺍﳉﻮﻫﺮﻳﺔ ﺍﻟﱵ ﺗﺘﺴﻢ ﺑﺎﻟﺜﺒﺎﺕ‪ ،‬ﻓﺎﻟﻌﻠﻢ ﰲ ﻧﻈﺮﻩ ﻳﺪﺭﺱ ﺍﳌﺎﻫﻴﺔ‪ ،‬ﺃﻭ ﺍﳌﻌﺎﱐ ﺍﻟﻜﻠﻴﺔ‪.‬‬
‫ﺣﺎﻭﻝ ﺃﻥ ﻳﻜﺸﻒ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ‪ ،‬ﻭﺍﻟﱪﻫﺎﻥ ﺍﻟﺮﻳﺎﺿﻲ‪ ،‬ﻭﻓﻄﻦ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻓﺠﻮﻫﺮ‬
‫ﺍﻟﻘﻴﺎﺱ ﻋﻨﺪﻩ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺮﻳﺎﺿﻲ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻀﻤﻮﻧﻪ ﻟﻴﺲ ﺇﻻ ﺇﺣﺪﻯ ﻣﺮﺍﺣﻞ‬
‫ﺍﻟﱪﻫﺎﻥ ﺍﻟﺮﻳﺎﺿﻲ‪.‬‬
‫ﻭﺍﳌﻨﻄﻖ ﺇﱃ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﻟﻴﺲ ﺇﻻ ﺇﺣﺪﻯ ﻣﺮﺍﺣﻞ ﺍﻟﱪﻫﺎﻥ ﺍﻟﺮﻳﺎﺿﻲ‪.‬‬
‫ﻗﻮﺍﻧﲔ ﺍﻟﻔﻜﺮ ﺍﻷﺳﺎﺳﻲ‪:‬‬
‫ﻫﻲ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﻳﺴﲑ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻘﻞ ﰲ ﺗﻔﻜﲑﻩ‪:‬‬
‫‪ .١‬ﻗﺎﻧﻮﻥ ﺍﻟﺬﺍﺗﻴﺔ ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺃﻥ ﺍﻟﺸﻲﺀ ﻫﻮ ‪ :‬ﺃﻱ ﻃﺒﻴﻌﺔ ﺍﻟﺸﻲﺀ ﻭﺣﻘﻴﻘﺘﻪ ﺛﺎﺑﺘﺔ ﻻ ﺗﺘﻐﲑ ﻭﻻ ﺗﺘﺒﺪﻝ‬
‫ﻭﻟﻜﻦ ﺗﺘﻐﲑ ﺻﻔﺎﺗﻪ ﻭﺃﺣﻮﺍﻟﻪ‪.‬‬
‫‪ .٢‬ﻗﺎﻧﻮﻥ ﻋﺪﻡ ﺍﻟﺘﻨﺎﻗﺾ‪ :‬ﺃﻭ ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﺴﻪ ﻭﻏﲑﻩ ﻣﻌﹰﺎ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺮﺗﺒﻂ ﺑﺎﻟﻘﺎﻧﻮﻥ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﻜﻤﻞ ﻟﻪ‪.‬‬
‫‪ .٣‬ﺍﻟﻮﺳﻂ ﺍﳌﺮﻓﻮﻉ‪ :‬ﻭﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻳﻌﲏ ﺃﻻ ﻭﺳﻂ ﺑﲔ ﺍﻟﻨﻘﻴﻀﲔ‪ ،‬ﻓﻼ ﻭﺳﻂ ﺑﲔ ﺍﻹﺛﺒﺎﺕ ﻭﺍﻟﻨﻔﻲ‪،‬‬
‫ﻓﺎﻟﺸﻲﺀ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﹰﺍ‪ :‬ﻭﻻ ﻣﻮﺟﻮﺩﺍﹰ‪ ،‬ﻭﻻ ﺛﺎﻟﺚ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻣﻜﻤﻞ ﻟﻠﺴﺎﺑﻖ‪،‬‬
‫ﻭﻳﺸﲑ ﺍﳌﺼﻨﻒ ﺇﱃ ﻗﺎﻧﻮﻥ ﺭﺍﺑﻊ ﻭﺿﻌﻪ ﺑﻌﺾ ﺍﻟﻔﻼﺳﻔﺔ‪ ،‬ﻭﻫﻮ "ﻟﻨﺒﺸﺰ"‪.‬‬

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‫‪ .٤‬ﻗﺎﻧﻮﻥ ﺍﻟﺴﺒﺐ ﺍﻟﻜﺎﰲ ‪ ،‬ﻭﺍﻟﻌﻠﺔ ﺍﻟﻜﺎﻓﻴﺔ‪ :‬ﻭﻳﻌﲏ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺃﻥ ﻛﻞ ﻣﻮﺟﻮﺩ ﺃﻭ ﻛﻞ ﻣﺎ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻮﺟﺪ ﻟﻪ ﺳﺒﺐ ﻛﺎﻑ ﻳﻔﺴﺮ ﳌﺎﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﺩﻭﻥ ﺃﻥ ﳝﻜﻦ ﻛﻮﻧﻪ ﻋﻠﻰ ﳓﻮ ﻫﺬﺍ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﰲ ﻧﻈﺮ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﻟﻔﻼﺳﻔﺔ ﻗﻮﺍﻧﲔ ﻓﻄﺮﻳﺔ ﻭﺿﻌﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻓﻄﺮ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻓﻬﻲ ﺳﺎﺑﻘﺔ ﻋﻠﻰ ﺍﻟﺘﺠﺮﺑﺔ‪.‬‬
‫ﰒ ﺗﻜﻠﻢ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺗﻘﺴﻴﻢ ﺃﺭﺳﻄﻮ ﻟﻠﻤﻨﻄﻖ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ .١‬ﺍﻟﺘﺼﻮﺭﺍﺕ ﺃﻭ ﺍﳊﺪﻭﺩ‪.‬‬
‫‪ .٢‬ﺍﻟﻘﻀﺎﻳﺎ ﺃﻭ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫‪ .٣‬ﺍﻻﺳﺘﺪﻻﻻﺕ‪.‬‬
‫ﻭﺃﺧﺬﻩ ﻣﻨﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﻨﺎﻃﻘﺔ ﻭﺍﻟﻔﻼﺳﻔﺔ ﻛﺎﺑﻦ ﺳﻴﻨﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺴﻤﻬﺎ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﻛﺎﻟﺴﺎﻭﻱ ﰲ ﺍﻟﺒﺼﺎﺋﺮ‬
‫ﺍﻟﻨﺼﺮﻳﺔ‪ ،‬ﻓﻘﺴﻤﻬﺎ ﺇﱃ ﺗﺼﻮﺭ ﻭﺗﺼﺪﻳﻖ ‪ ،‬ﻭﻫﻮ ﻻ ﳜﺘﻠﻒ ﻛﺜﲑﹰﺍ ﻋﻦ ﺗﻘﺴﻴﻢ ﺃﺭﺳﻄﻮ ﻷﻧﻪ ﻳﺆﻭﻝ ﺇﻟﻴﻪ‪ ،‬ﻷﻧﻪ‬
‫ﻗﺴﻢ ﺍﻟﺘﺼﺪﻳﻖ ﺇﱃ ﻧﻮﻋﲔ ‪:‬‬
‫‪ .١‬ﻗﻀﺎﻳﺎ‪.‬‬
‫‪ .٢‬ﺍﺳﺘﺪﻻﻻﺕ‪.‬‬
‫ﰒ ﺗﻌﺮﺽ ﳍﺬﺍ ﺍﳋﻼﻑ ﻋﻨﺪ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﺧﺘﻢ ﻣﺪﺧﻠﻪ ﺑﻜﻠﻤﺔ ﻋﻦ ﺍﳌﻨﻬﺞ ﻭﻇﻬﻮﺭﻫﺎ ﰲ ﺍﻟﻔﻜﺮ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﻔﻜﺮ ﺍﳌﻐﺮﰊ‪ ،‬ﻭﺃﳘﻴﺔ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺭﺍﺑﻄﹰﺎ ﺇﻳﺎﻫﺎ ﺑﻌﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻓﺎﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻭﺛﻴﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ‬
‫ﺍﳌﻨﻄﻖ ﻫﻮ ﺍﻟﺬﻱ ﻳﻀﻊ ﻧﻈﺮﻳﺎﺕ ﺍﳌﻨﺎﻫﺞ ﻭﺃﺻﻮﳍﺎ ﻓﺎﳌﻨﺎﻫﺞ ﺗﻌﺪ ﻣﺒﺤﺜﹰﺎ ﻣﻦ ﻣﺒﺎﺣﺜﻪ ﺃﻭ ﻓﺮﻋﹰﺎ ﻣﻦ ﻓﺮﻭﻋﻪ‪.‬‬

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 ‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬
‫ﻧﻈﺮﻳﺔ ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ‬

‫ﻭﻳﺸﻤﻞ ﻋﻠﻰ ﻓﺼﻠﲔ‪:‬‬

‫ﻣﻘﺪﻣﺎﺕ ﺍﻟﻘﻴﺎﺱ ﻭﻋﻨﺎﺻﺮﻩ‪.‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪:‬‬
‫ﺑﻨﺎﺀ ﺍﻟﻘﻴﺎﺱ ﻭﺃﺻﻮﻟﻪ‪.‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪:‬‬

‫ﻓﺎﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻭﻳﻨﻘﺴﻢ ﺇﱃ ﻣﺒﺤﺜﲔ‪.‬‬

‫‪ -١‬ﺍﳊﺪﻭﺩ ﺃﻭ ﺍﻟﺘﺼﻮﺭﺍﺕ‪.‬‬
‫‪ -٢‬ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﳌﻘﺪﻣﺎﺕ‪.‬‬

‫ﺗﻜﻠﻢ ﻋﻦ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﺃﳘﻴﺘﻬﺎ‪ ،‬ﻓﻬﻲ ﺍﻟﻨﻘﻄﺔ ﺍﻟﱵ ﻳﺒﺪﺃ ﺍﻟﺪﺍﺭﺳﻮﻥ ﻟﻠﺪﺭﺍﺳﺔ ﺍﳌﻨﻄﻘﻴﺔ ‪‬ﺎ‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪:‬‬
‫ﻭﻳﻌﺮﻑ ﺍﻟﺘﺼﻮﺭ ﺑﺄﻧﻪ ﺣﻀﻮﺭ ﺻﻮﺭﺓ ﺍﻟﺸﻲﺀ ﰲ ﺍﻟﺬﻫﻦ ﺩﻭﻥ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺴﻠﺐ ﻭﻻ ﺇﳚﺎﺏ‪ .‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ ‪:‬‬
‫‪ .١‬ﺑﺪﻫﻲ ‪ ..‬ﻻ ﻳﻜﺎﺩ ﳛﺘﺎﺝ ﺇﱃ ﺗﺄﻣﻞ ﻭﺇﻋﻤﺎﻝ ﻓﻜﺮ ﻭﻧﻈﺮ‪ ،‬ﻛﺘﺼﻮﺭ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫‪ .٢‬ﻧﻈﺮﻱ ‪ ..‬ﳛﺘﺎﺝ ﺇﱃ ﺗﺄﻣﻞ ﻭﺇﻋﻤﺎﻝ ﻓﻜﺮ ﻭﻧﻈﺮ ﻛﺘﺼﻮﺭ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻭﳚﻤﻊ ﺍﳌﻨﺎﻃﻘﺔ ﺃﻥ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺘﺎﻡ ﻟﺸﻲﺀ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺘﻌﺮﻳﻔﻪ ﺗﻌﺮﻳﻔﹰﺎ ﺩﻗﻴﻘﹰﺎ ‪ ..‬ﻭﻫﺬﺍ ﻳﻜﺸﻒ ﺃﳘﻴﺔ ﺫﻟﻚ‬
‫ﺍﳌﺒﺤﺚ ﻭﺃﺛﺮﻩ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻭﰲ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻌﻠﻢ‪.‬‬

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 ‫ﻣﻘﺪﻣـﺎﺕ ﺍﻟﺘﻌﺮﻳـﻒ‬

‫ً‬
‫ﺃﻭﻻ ‪ :‬ﺍﻟﺪﻻﻟﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‪:‬‬
‫ﻳﻬﺘﻢ ﺍﳌﻨﺎﻃﻘﺔ ﲟﻮﺿﻮﻉ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻷﻥ ﺍﳌﻨﻄﻖ ﺗﺘﺠﻪ ﺇﱃ ﲝﺚ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺎﱐ ﻭﻫﻲ ﺩﻻﻻﺕ ﺍﻷﻟﻔﺎﻅ‬
‫ﺍﻟﱵ ﻫﻲ ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﲝﻴﺚ ﻳﻠﺰﻡ ﻣﻦ ﺗﺼﻮﺭﻩ ﺗﺼﻮﺭ ﺷﻲﺀ ﺁﺧﺮ‪ ..‬ﻭﺍﻟﺸﻲﺀ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺪﺍﻝ‪ ،‬ﻭﺍﻵﺧﺮ ﻫﻮ‬
‫ﺍﳌﺪﻟﻮﻝ ‪ ..‬ﻭﻫﻲ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ .١‬ﺩﻻﻟﺔ ﻣﻄﺎﺑﻘﺔ‪ :‬ﺃﻥ ﻳﺪﻝ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﲤﺎﻡ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟﻪ‪.‬‬
‫‪ .٢‬ﺩﻻﻟﺔ ﺗﻀﻤﲔ‪ :‬ﻳﺪﻝ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺟﺰﺀ ﺍﳌﻌﲎ ﺍﳌﻮﺿﻮﻉ ﻟﻪ‪.‬‬
‫‪ .٣‬ﺩﻻﻟﺔ ﺇﻟﺘﺰﺍﻡ‪ :‬ﺃﻥ ﻳﺪﻝ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺃﻣﺮ ﻻﺯﻡ ﻟﻸﻣﺮ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟﻪ‪.‬‬

‫ً‬
‫ﺛﺎﻧﻴﺎ ‪ :‬ﺍﻷﻟﻔﺎﻅ ﻭﺃﻗﺴﺎﻣﻬﺎ‪:‬‬
‫ﻗﺴﻤﻮﻫﺎ ﺇﱃ ﻋﺪﺓ ﺗﻘﺴﻴﻤﺎﺕ‪ ،‬ﺃﳘﻬﺎ‪:‬‬
‫‪ .١‬ﻣﻔﺮﺩ ‪ ،‬ﻭﻣﺮﻛﺐ‪:‬‬
‫ﺍﳌﻔﺮﺩ‪ :‬ﻣﺎ ﻻ ﻳﺪﻝ ﺟﺰﺅﻩ ﻋﻠﻰ ﺟﺰﺀ ﻣﻌﻨﺎﻩ ‪.‬‬
‫ﺍﳌﺮﻛﺐ‪ :‬ﻣﺎ ﻳﺪﻝ ﺟﺰﺅﻩ ﻋﻠﻰ ﺟﺰﺀ ﻣﻌﻨﺎﻩ ﺩﻻﻟﺔ ﺗﺎﻣﺔ ﺃﻭ ﻧﺎﻗﺼﺔ‪.‬‬
‫ﻭﺍﳌﺮﻛﺐ ﻳﻨﻘﺴﻢ ﻋﻠﻰ ﻗﺴﻤﲔ‪:‬‬
‫‪ -١‬ﻣﺮﻛﺐ ﺗﺎﻡ ‪ ..‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﻞ ﻟﻔﻆ ﻓﻴﻪ ﻳﺪﻝ ﻋﻠﻰ ﻣﻌﲎ ﻣﺴﺘﻘﻞ ‪ ،‬ﻭﺍ‪‬ﻤﻮﻉ ﻳﺪﻝ ﺩﻻﻟﺔ ﺗﺎﻣﺔ‬
‫ﻳﺼﺢ ﺍﻟﺴﻜﻮﺕ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻦ ﺍﲰﲔ‪.‬‬
‫‪ -٢‬ﻣﺮﻛﺐ ﻧﺎﻗﺺ ‪ ..‬ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺪﻝ ﺃﺣﺪ ﺟﺰﺋﻴﻪ ﻋﻠﻰ ﻣﻌﲎ ﻣﺴﺘﻘﻞ ﻭﻫﻮ ﻣﻜﻮﻥ ﻣﻦ ﺣﺮﻑ‪.‬‬
‫ﻭﻳﻨﻘﺴﻢ ﺍﳌﻔﺮﺩ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫‪ .٢‬ﻛﻠﻲ‪.‬‬ ‫‪ .١‬ﺟﺰﺋـﻲ‪.‬‬
‫ﺍﳉﺰﺋﻲ ﻫﻮ‪ :‬ﺍﻟﺬﻱ ﻣﻌﻨﺎﻩ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﺼﻠﺢ ﻻﺷﺘﺮﺍﻙ ﻛﺜﲑﻳﲔ ﻓﻴﻪ ﺍﻟﺒﺘﻪ‪.‬‬
‫ﺍﻟﻜﻠﻲ ﻫﻮ‪ :‬ﺍﻟﺬﻱ ﻣﻌﻨﺎﻩ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻟﺬﻫﻦ ﻳﺼﻠﺢ ﻻﺷﺘﺮﺍﻙ ﻛﺜﲑﻳﻦ ﻓﻴﻪ‪.‬‬
‫ً‬
‫ﺛﺎﻟﺜﺎ ‪ :‬ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﻟﻔﺎﻅ‪:‬‬
‫ﻭﺗﻨﺎﻭﻝ ﻓﻴﻬﺎ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻔﻬﻮﻡ‪ ،‬ﻭﺍﳌﺎﺻﺪﻕ ‪.‬‬
‫ﻓﺎﳌﻔﻬﻮﻡ ‪ :‬ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﻠﻔﻆ ‪.‬‬

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‫ﻭﺍﳌﺎﺻﺪﻕ‪ :‬ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﻳﺼﺪﻕ ﻋﻠﻴﻬﻢ ﺍﻟﻠﻔﻆ ﻭﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻋﻜﺴﻴﺔ ‪ ..‬ﺇﺫﺍ ﻗﻞ ﺍﳌﻔﻬﻮﻡ ﺯﺍﺩ ﺍﳌﺎﺻﺪﻕ‪،‬‬
‫ﻭﺇﺫﺍ ﺯﺍﺩ ﺍﳌﻔﻬﻮﻡ ﻗﻞ ﺍﳌﺎﺻﺪﻕ‪.‬‬
‫ﰒ ﺗﻨﺎﻭﻝ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻦ ﺣﻴﺚ ﻛﻮ‪‬ﺎ ﻋﻼﻗﺎﺕ ﺑﲔ ﺍﻷﻟﻔﺎﻅ ﻛﻠﻴﺔ ﻭﺟﺰﺋﻴﺔ‪ ،‬ﻭﺗﺪﺍﺧﻠﻬﺎ ﻣﻊ ﺍﳌﻔﻬﻮﻡ‬
‫ﻭﺍﳌﺎﺻﺪﻕ‪.‬‬

‫ً‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ -٥‬ﺍﻟﻌﺮﺽ ﺍﻟﻌﺎﻡ‬ ‫‪ -٤‬ﺍﳋﺎﺻﺔ‬ ‫‪ -٣‬ﺍﻟﻔﺼﻞ‬ ‫‪ -١‬ﺍﳉﻨﺲ ‪ -٢‬ﺍﻟﻨﻮﻉ‬
‫‪ -١‬ﺍﳉﻨﺲ‪ :‬ﻣﺎ ﻳﻘﺎﻝ ﻋﻠﻰ ﻛﺜﲑﻳﻦ ﳐﺘﻠﻔﲔ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻫﻮ ﻳﺸﲑ ﺇﱃ ﺟﺰﺀ ﺍﳌﺎﻫﻴﺔ ﺍﻟﱵ ﺗﺸﺘﺮﻙ ﺑﲔ‬
‫ﺍﻷﻧﻮﺍﻉ ﺍﻟﱵ ﺗﻨﺪﺭﺝ ﲢﺘﻪ‪.‬‬
‫‪ -٢‬ﺍﻟﻨﻮﻉ‪ :‬ﻫﻮ ﻣﺎ ﻳﻘﻞ ﻋﻠﻰ ﻛﺜﲑﻳﻦ ﻣﺘﻔﻘﲔ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻫﻮ ﻳﺸﲑ ﺇﱃ ﲤﺎﻡ ﺍﳌﺎﻫﻴﺔ‪.‬‬
‫‪ -٣‬ﺍﻟﻔﺼﻞ‪ :‬ﻭﻫﻮ ﻣﺎ ﻳﻞ ﻋﻠﻰ ﻛﺜﲑﻳﻦ ﻣﺘﻔﻘﲔ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻫﻮ ﻳﺸﲑ ﺇﱃ ﺟﺰﺀ ﺍﳌﺎﻫﻴﺔ ﺍﳋﺎﺻﺔ ﺍﻟﺬﻱ‬
‫ﻳﻔﺼﻠﻬﺎ ﻋﻦ ﻏﲑﻫﺎ‪.‬‬
‫‪ -٤‬ﺍﳋﺎﺻﺔ‪ :‬ﻭﻫﻮ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻋﻠﻰ ﻛﺜﲑﻳﻦ ﻣﺘﻔﻘﲔ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻳﺸﲑ ﺇﱃ ﺻﻔﺔ ﺧﺎﺭﺟﺔ ﻋﻦ‬
‫ﺍﳌﺎﻫﻴﺔ ﺧﺎﺻﺔ ﺑﻪ‪.‬‬
‫‪ -٥‬ﺍﻟﻌﺮﺽ ﺍﻟﻌﺎﻡ‪ :‬ﻣﺎ ﻳﻘﺎﻝ ﻋﻠﻰ ﻛﺜﲑﻳﻦ ﳐﺘﻠﻔﲔ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﻳﺸﲑ ﺇﱃ ﺻﻔﺔ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﳌﺎﻫﻴـﺔ‬
‫ﻣﺸﺘﺮﻛﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻏﲑﻫﺎ‪.‬‬
‫ﰒ ﻳﺸﲑ ﺍﳌﺼﻨﻒ ﺇﱃ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﻐﺮﺑﻴﲔ ﻣﻦ ﺗﻘﺴﻴﻢ ﻟﻠﺠﻨﺲ ﻭﺍﻟﻨﻮﻉ ﺇﱃ ﻋﺎﻝ‪ ،‬ﻭﻭﺳﻴﻂ‪ ،‬ﻭﻗﺮﻳﺐ‪،‬‬
‫ﺃﻭ ﺳﺎﻓﻞ‪.‬‬

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 ‫ﺍﻟﺘﻌﺮﻳﻒ ‪:‬‬
‫ﻫﻮ ﺃﻫﻢ ﺍﳌﺒﺎﺣﺚ ﰲ ﺍﻟﺘﺼﻮﺭ‪ ،‬ﻭﻣﺎ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ﺇﻻ ﺗﻘﺪﻣﻪ ﳍﺬﺍ ﺍﳌﺒﺤﺚ ﺍﳍﺎﻡ؛ ﻭﺫﻟـﻚ ﻷﻥ ﺇﺩﺭﺍﻙ‬
‫ﻼ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺎﳊﺪ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺗﻌﺒﲑ ﺃﺭﺳﻄﻮ‪-:‬‬
‫ﺍﻟﺸﻲﺀ ﻋﻘ ﹰ‬
‫"ﺍﻟﻘﻮﺍﻝ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﻣﺎﻫﻴﺔ ﺍﻟﺸﻲﺀ"؛ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺘﺮﻛﺐ ﻣﻊ ﺍﳌﻘﻮﻣﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﺸﻲﺀ ﺣﱴ ﻳﺒﲔ ﻛﻨﻬﻪ‬
‫ﻭﻣﺎﻫﻴﺘﻪ‪ ،‬ﻭﻗﺪ ﻭﺟﻪ ﺍﻟﺒﺎﺣﺜﻮﻥ ﳍﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻨﻘﺪ؛ ﺣﻴﺚ ﻻ ﳝﻜﻦ ﻷﺣﺪ ﺃﻥ ﻳﻌﺮﻑ ﻛﻨـﻪ ﺍﻷﺷـﻴﺎﺀ ﺇﻻ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﻫﺬﺍ ﻳﺴﺘﻌﺼﻰ ﻋﻠﻰ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺍﻛﺘﻔﻮﺍ ﺑﻜﻮﻧﻪ ﳑﻴﺰﺍﹰ‪ ،‬ﻭﳚﻤﻊ ﺍﳌﺼﻨﻒ ﺑﲔ ﺍﻻﺛﻨﲔ‪ ،‬ﲟﻌﲎ ﺃﻥ ﻳﻜﻮﻥ ﺩﺍ ﹰﻻ‬
‫ﻋﻠﻰ ﺍﻟﻜﻨﻪ ﳑﻴﺰﹰﺍ‪.‬‬

‫ﺃﻨﻭﺍﻉ ﺍﻝﺘﻌﺭﻴﻑ ‪:‬‬

‫)‪ (١‬ﺑﺎﳊﺪ‪ :‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﻣﺎ ﻫﻲ ﺍﻟﺸﻲﺀ ﺑﺬﻛﺮ ﺻﻔﺎﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﻼﺯﻣﺔ ﻋﻠﻰ ﻭﺟﻪ ﻳﺘﻢ ﺑﻪ ﲤﻴﻴﺰﻩ ﻋﻦ‬
‫ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪-:‬‬
‫‪ -١‬ﺍﳊﺪ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﺬﻛﺮ‪ :‬ﺍﳉﻨﺲ ﺍﻟﻘﺮﻳﺐ ‪ +‬ﺍﻟﻔﺼﻞ‪.‬‬
‫‪ -٢‬ﺍﳊﺪ ﺍﻟﻨﺎﻗﺺ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﺬﻛﺮ‪ :‬ﺍﳉﻨﺲ ﺍﻟﺒﻌﻴﺪ ‪ +‬ﺍﻟﻔﺼﻞ ﺃﻭ ﺍﻟﻔﺼﻞ ﻭﺣﺪﻩ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﺬﻛﺮ ﺍﳋﻮﺍﺹ ﺍﻟﻌﺮﺿﻴﺔ ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪-:‬‬ ‫)‪ (٢‬ﺍﻟﺮﺳﻢ‪:‬‬
‫‪ -١‬ﺭﺳﻢ ﺗﺎﻡ‪ :‬ﻭﻳﻜﻮﻥ ﺑﺬﻛﺮ‪ :‬ﺍﳉﻨﺲ ﺍﻟﻘﺮﻳﺐ ‪ +‬ﺍﳋﺎﺻﺔ‪.‬‬
‫‪ -٢‬ﺭﺳﻢ ﻧﺎﻗﺺ‪ :‬ﻭﻳﻜﻮﻥ ﺑﺬﻛﺮ‪ :‬ﺍﳉﻨﺲ ﺍﻟﺒﻌﻴﺪ ‪ +‬ﺍﳋﺎﺻﺔ ﺃﻭ ﺍﳋﺎﺻﺔ ﻭﺣﺪﻫﺎ‬
‫)‪ (٣‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻔﻈﻲ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺸﻲﺀ ﺑﻮﺍﺳﻄﺔ ﻟﻔﻆ ﺃﻭﺿﺢ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺑﻮﺍﺳﻄﺔ ﻟﻔﻆ ﻣﺮﺍﺩﻑ ﻟﻪ ﺃﺷﻬﺮ ﻋﻨـﺪ‬
‫ﺍﳌﺨﺎﻃﺐ‪.‬‬

‫ﺸﺭﻭﻁ ﺍﻝﺘﻌﺭﻴﻑ‪:‬‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺟﺎﻣﻌﹰﺎ ﻣﺎﻧﻌﹰﺎ ﻣﺴﺎﻭﻳﹰﺎ ﻟﻠﻤﻌﺮﻑ‪.‬‬ ‫)‪(١‬‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﺿﺢ ﻣﻦ ﺍﳌﻌﺮﻑ‪.‬‬ ‫)‪(٢‬‬
‫ﺃﻻ ﻳﻜﻮﻥ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﻟﻔﻆ ﺗﺘﻮﻗﻒ ﻣﻌﺮﻓﺘﻪ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﳌﻌﺮﻑ‪.‬‬ ‫)‪(٣‬‬
‫ﺃﻻ ﻳﻜﻮﻥ ﳎﺎﺯﻳﹰﺎ‪ (٥) .‬ﺃﻻ ﻳﻮﺧﺬ ﺣﻜﻢ ﺍﳌﻌﺮﻑ ﰲ ﺗﻌﺮﻳﻔﻪ‪.‬‬ ‫)‪(٤‬‬

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 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻘﻀﺎﻳﺎ‬
‫ﻳﻌﺮﻑ ﺍﳌﺆﻟﻒ ﺍﻟﻘﻀﻴﺔ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻫﻲ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﳛﺘﻤﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻟﺬﺍﺗﻪ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﻗﺎﺋﻠﻪ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻟـﺬﻱ ﳛﺘﻤـﻞ‬
‫ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﳋﱪﻱ ﺍﳌﺮﻛﺐ‪ ،‬ﺃﻭ ﺍﳉﻤﻠﺔ ﺍﳋﱪﻳﺔ‪.‬‬
‫ﻭﺍﻟﻘﻀﻴﺔ ﺗﺘﺮﻛﺐ ﻣﻦ‪-:‬‬
‫ﻣﻮﺿﻮﻉ‪ ،‬ﻫﻮ ﺍﳌﺒﺘﺪﺃ‪.‬‬
‫ﳎﻤﻮﻝ‪ :‬ﻫﻮ ﺍﳋﱪ‬
‫ﺭﺍﺑﻄﺔ‪ ،‬ﻫﻲ ﺍﻟﻨﺴﺒﺔ ﻭﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺗﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﻳﻨﻜﺮ ﺍﳌﺼﻨﻒ ﻋﻠﻰ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﻘـﻀﺎﻳﺎ‬
‫ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﳌﻨﻄﻖ ﻳﺘﺠﻪ ﺇﱃ ﺩﺭﺍﺳﺔ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺍﻵﺧﺮﻭﻥ ﺑﺄﻧﻪ ﻳﺘﺠﻪ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻘﻀﺎﻳﺎ‪،‬‬
‫ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻬﺎ‪ ،‬ﻓﺎﻟﻘﻀﺎﻳﺎ ﺗﺘﻀﻤﻦ ﺍﻷﺣﻜﺎﻡ‪.‬‬

‫ﺃﻗﺴﺎﻡ ﺍﻟﻘﻀﺎﻳﺎ ‪:‬‬

‫ﳍﺎ ﺗﻘﺴﻴﻤﺎﺕ ﻋﺪﺓ‪ :‬ﻣﻨﻬﺎ‪.‬‬
‫)‪ (١‬ﺗﻘﺴﻴﻢ ﺍﻟﻘﻀﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻹﻃﻼﻕ ﻭﺍﻟﺘﻘﻴﻴﺪ‪ -:‬ﻭﺗﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪-:‬‬
‫‪ -٢‬ﺍﻟﻘﻀﻴﺔ ﺍﻟﺸﺮﻃﻴﺔ‪.‬‬ ‫‪ -١‬ﺍﻟﻘﻀﻴﺔ ﺍﳊﻤﻠﻴﺔ‬
‫‪ -١‬ﺍﻟﻘﻀﻴﺔ ﺍﳊﻤﻠﻴﺔ‪ :‬ﻫﻲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﳛﻜﻢ ﻓﻴﻬﺎ ﺑﺈﺛﺒﺎﺕ ﺷﻲﺀ ﻟﺸﻲﺀ‪ ،‬ﺃﻭ ﻧﻔﻲ ﺷﻲﺀ ﻋﻦ ﺷـﻲﺀ‪،‬‬
‫ﻭﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺗﻌﱪ ﻋﻨﻪ‪ ،‬ﻏﲑ ﻣﻘﻴﺪ ﺑﻘﻴﺪ‪ ،‬ﺃﻭ ﻣﺸﺮﻭﻁ ﺑﺸﺮﻁ‪.‬‬
‫‪ -٢‬ﺍﻟﻘﻀﻴﺔ ﺍﻟﺸﺮﻃﻴﺔ‪ :‬ﻫﻲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﳛﻜﻢ ﻓﻴﻬﺎ ﺑﺈﺛﺒﺎﺕ ﺑﻞ ﺑﺘﻌﻠﻴﻖ ﺃﺣﺪ ﻃﺮﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻵﺧـﺮ‪ ،‬ﺃﻭ‬
‫ﳛﻜﻢ ﻓﻴﻬﺎ ﺑﺎﻟﺘﻨﺎﰲ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺍﳊﻜﻢ ﻓﻴﻬﺎ ﻣﻘﻴﺪ ﺑﻘﻴﺪ ﺃﻭ ﻣﺸﺮﻭﻁ ﺑﺸﺮﻁ‪.‬‬
‫ﻭﺗﺘﻜﻮﻥ ﻣﻦ‪ :‬ﻣﻘﺪﻡ‪ ،‬ﻭﻫﻮ ﺍﻷﻭﻝ‪ ،‬ﻭﺗﺎﱄ ﺍﻟﺜﺎﱐ‪ :‬ﻭﺷﺮﻁ‪ ،‬ﻭﻫﻮ ﺃﺩﺍﺀ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﺗﻨﻘﺴﻢ ﺇﱃ ﻧﻮﻋﲔ‪-:‬‬
‫‪ -١‬ﺷﺮﻃﻴﺔ ﻣﺘﺼﻠﺔ‪ :‬ﻭﻫﻲ ﻣﺎ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺘﻌﻠﻴﻖ ﺍﻟﺘﺎﱄ ﻋﻠﻰ ﺍﳌﻘﺪﻡ ﺇﳚﺎﺑﹰﺎ ﻭﺳﻠﺒﺎﹰ‪ ،‬ﻭﺗﺘﺄﻟﻒ ﻣﻦ ﲨﻠﺘﲔ‬
‫ﻳﺮﺑﻄﻬﻤﺎ ﺃﺩﺍﺀ ﺷﺮﻁ‪.‬‬

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‫‪ -٢‬ﺷﺮﻃﻴﺔ ﻣﻨﻔﺼﻠﺔ‪:‬ﻭﻫﻲ ﻣﺎ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺎﻟﺘﻨﺎﰲ ﻭﺍﻟﻌﻨﺎﺩ ﺑﲔ ﻃﺮﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻃﺮﻓﻴﻬﺎ ﻋﻼﻗﺔ‬
‫ﺍﺗﺼﺎﻝ‪ ،‬ﻭﻫﻲ ﲨﻠﺘﲔ ﺟﻌﻠﺖ ﺇﺣﺪﺍﳘﺎ ﻻﺯﻣﺔ ﻻﻧﻔﺼﺎﻝ ﺍﻷﺧﺮﻯ‪.‬‬
‫)‪ (٢‬ﺗﻘﺴﻴﻢ ﺍﻟﻘﻀﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻜﻢ ﻭﺍﻟﻜﻴﻒ‪-:‬‬
‫ﺗﻨﻘﺴﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﻜﻢ ﺇﱃ ‪-:‬‬
‫‪ -١‬ﻗﻀﻴﺔ ﻛﻠﻴﺔ‪ :‬ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﻓﻴﻬﺎ ﻣﺴﺘﻐﺮﻗﹰﺎ ﻟﻜﻞ ﺃﻓﺮﺍﺩ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻟﻔـﻆ ﻛـﻞ ﺃﻭ‬
‫ﲨﻴﻊ‪.‬‬
‫‪ -٢‬ﻗﻀﻴﺔ ﺟﺰﺋﻴﺔ‪ :‬ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﻓﻴﻬﺎ ﻏﲑ ﻣﺴﺘﻐﺮﻕ ﻟﻜﻞ ﺃﻓﺮﺍﺩ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺑﻞ ﺧﺎﺻﹰﺎ ﺑﺒﻌﻀﻬﻢ‪ ،‬ﻭﻳﺪﻝ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻟﻔﻆ ﺑﻌﺾ‪.‬‬
‫ﻭﺗﻨﻘﺴﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﻜﻴﻒ ﺇﱃ‪-:‬‬
‫‪ -١‬ﻗﻀﻴﺔ ﻣﻮﺟﺒﺔ‪ :‬ﻭﻫﻲ ﻣﺎ ﳛﻜﻢ ﻓﻴﻬﺎ ﺑﺜﺒﻮﺕ ﺍﶈﻤﻮﻝ ﻟﻠﻤﻮﺿﻮﻉ‪.‬‬
‫‪ -٢‬ﻗﻀﻴﺔ ﺳﺎﻟﺒﺔ‪ :‬ﻭﻫﻲ ﻣﺎ ﳛﻜﻢ ﻓﻴﻬﺎ ﺑﻨﻔﻲ ﺍﶈﻤﻮﻝ ﻋﻦ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫ﻭﻧﺘﺞ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍﻉ‪-:‬‬
‫)‪ (٤‬ﺝ‪.‬ﺱ‬ ‫)‪ (٣‬ﺝ‪.‬ﻡ‬ ‫)‪ (٢‬ﻙ‪.‬ﺱ‬ ‫)‪ (١‬ﻙ ‪.‬ﻡ‬
‫ﻭﻳﺘﻨﺎﻭﻝ ﺍﳌﺆﻟﻒ ﺑﻌﺪ ﺫﻟﻚ‪-:‬‬
‫ﺳﻮﺭ ﺍﻟﻘﻀﻴﺔ‪ :‬ﻫﻮ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻜﻢ ﰲ ﺍﻟﻘﻀﻴﺔ‪.‬‬
‫ﻭﺍﻻﺳﺘﻐﺮﺍﻕ ﻟﻠﺤﺪﻭﺩ‪:‬‬
‫ﻙ‪.‬ﻡ‪ :‬ﺗﺴﺘﻐﺮﻕ ﺍﳌﻮﺿﻮﻉ ﻓﻘﻂ‪.‬‬
‫ﻡ‪.‬ﺱ ﺗﺴﺘﻐﺮﻕ ﺍﳌﻮﺿﻮﻉ ﻭﺍﶈﻤﻮﻝ‪.‬‬
‫ﺝ‪.‬ﻡ ﻻ ﺗﺴﺘﻐﺮﻕ ﺍﳌﻮﺿﻮﻉ ﻭﻻ ﺍﶈﻤﻮﻝ‪.‬‬
‫ﺝ‪.‬ﺱ ﺗﺴﺘﻐﺮﻕ ﺍﶈﻤﻮﻝ ﻭﻻ ﺗﺴﺘﻐﺮﻕ ﺍﳌﻮﺿﻮﻉ‪.‬‬

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 ‫)‪ (٣‬ﺗﻘﺴﻴﻢ ﺍﻟﻘﻀﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪-:‬‬
‫ﻭﺗﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪-:‬‬
‫‪ -١‬ﻗﻀﻴﺔ ﺷﺨﺼﻴﺔ‪ :‬ﻭﻫﻲ ﻣﺎ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋﻬﺎ ﺷﺨﺼﺎﹰ‪ ،‬ﺃﻭ ﺩﺍﻻ ﻋﻠﻰ ﺷﺨﺺ ﺑﻌﻴﻨﻪ‪.‬‬
‫‪ -٢‬ﻗﻀﻴﺔ ﻣﻬﻤﻠﺔ‪ :‬ﻭﻫﻲ ﻣﺎ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋﻬﺎ ﻛﻠﻴﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﱂ ﺑﲔ ﻓﻴﻬﺎ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﻜﻢ ﻣـﺴﺘﻐﺮﻗﹰﺎ‬
‫ﳉﻤﻴﻊ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﺃﻭ ﺧﺎﺻﹰﺎ ﺑﺒﻌﺾ ﺃﻓﺮﺍﺩﻩ‪.‬‬
‫‪ -٣‬ﻗﻀﻴﺔ ﳏﺼﻮﺭﺓ‪ :‬ﻭﻫﻲ ﻣﺎ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋﻬﺎ ﻛﻠﻴﺎﹰ‪ ،‬ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳊﻜﻢ ﻣﻨـﺼﺐ‬
‫ﻋﻠﻰ ﲨﻴﻊ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﺃﻭ ﺑﻌﺾ ﺃﻓﺮﺍﺩﻩ‪.‬‬

‫)‪ (٤‬ﺗﻘﺴﻴﻢ ﺍﻟﻘﻀﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﳉﻬﺔ‪:‬‬

‫ﺗﻨﻘﺴﻢ ﻣﻦ ﺣﻴﺚ ﻧﺴﺒﺔ ﺍﶈﻤﻮﻝ ﺇﱃ ﺍﳌﻮﺿﻮﻉ ﺇﱃ‪-:‬‬
‫‪ -١‬ﻗﻀﻴﺔ ﻣﻄﻠﻘﺔ ﺃﻭ ﻏﲑ ﻣﻮﺟﻬﺔ‪:‬‬
‫ﻭﻫﻲ ﺍﻟﱵ ﲣﻠﻮ ﻣﻦ ﻟﻔﻆ ﳛﺪﺩ ﻃﺒﻴﻌﺔ ﻧﺴﺒﺔ ﺍﶈﻤﻮﻝ ﺇﱃ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫‪ -٢‬ﻗﻀﻴﺔ ﻣﻘﻴﺪﺓ ﺃﻭ ﻣﻮﺟﻬﺔ‪ :‬ﻭﻫﻲ ﺍﻟﱵ ﺗﻀﻤﻨﺖ ﻟﻔﻈﹰﺎ ﳛﺪﺩ ﻃﺒﻴﻌﺔ ﺍﻟﻨﺴﺒﺔ ﺑﲔ ﻃﺮﻓﻴﻬﺎ‪.‬‬
‫ﺗﻘﺴﻴﻢ ﺍﻟﻘﻀﻴﺔ ﺇﱃ ﲢﻠﻴﻠﻴﺔ ﻭﺗﺮﻛﻴﺒﻴﻪ‪:‬‬
‫‪ -١‬ﺍﻟﻘﻀﻴﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ‪ :‬ﻭﻫﻲ ﺍﻟﱵ ﻻ ﻳﻘﺮﺭ ﺍﶈﻤﻮﻝ ﻓﻴﻬﺎ ﺃﻛﺜﺮ ﳑﺎ ﻫﻮ ﻣﺘﻀﻤﻦ ﰲ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫‪ -٢‬ﺍﻟﻘﻀﻴﺔ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ‪ :‬ﻭﻫﻲ ﺍﻟﱵ ﻳﻔﻴﺪ ﺍﶈﻤﻮﻝ ﻓﻴﻬﺎ ﻣﻌﲎ ﺟﺪﻳﺪﹰﺍ ﻳﻀﺎﻑ ﺇﱃ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫ﺗﻘﺎﺑﻞ ﺍﻟﻘﻀﺎﻳﺎ‪ :‬ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍﻉ‪....‬‬
‫)‪ (١‬ﺍﻟﺘﻨﺎﻗﺾ‪ :‬ﺑﲔ ﺍﻟﻘﻀﻴﺘﲔ ﺍﳌﺨﺘﻠﻔﺘﲔ ﰲ ﺍﻟﻜﻢ ﻭﺍﻟﻜﻴﻒ‪.‬‬
‫ﺍﳊﻜﻢ‪ :‬ﻻ ﻳﺼﺪﻗﺎﻥ ﻣﻌﹰﺎ ﻭﻻ ﻳﻜﺬﺑﺎﻥ ﻣﻌﹰﺎ‪ .‬ﻓﺈﺫﺍ ﺻﺪﻗﺖ ﺇﺣﺪﺍﳘﺎ‪ ،‬ﻛﺬﺑﺖ ﺍﻷﺧﺮﻯ ﻭﺍﻟﻌﻜﺲ‪.‬‬
‫)‪ (٢‬ﺍﻟﺘﻀﺎﺩ‪ :‬ﺑﲔ ﺍﻟﻜﻠﻴﺘﲔ ﺍﳌﺨﺘﻠﻔﺘﲔ ﰲ ﺍﻟﻜﻢ‪:‬‬
‫ﺍﳊﻜﻢ‪ :‬ﻻ ﻳﺼﺪﻗﺎﻥ ﻣﻌﺎﹰ‪ ،‬ﻭﻗﺪ ﻳﻜﺬﺑﺎﻥ‪.‬‬
‫ﻓﺈﺫﺍ ﺻﺪﻗﺖ ﺇﺣﺪﺍﳘﺎ‪ ،‬ﻛﺬﺑﺖ ﺍﻷﺧﺮﻯ‪.‬‬

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 ‫)‪ (٣‬ﺍﻟﺘﺪﺍﺧﻞ‪ :‬ﺑﲔ ﺍﻟﻘﻀﻴﺘﲔ ﺍﳌﺨﺘﻠﻔﺘﲔ ﰲ ﺍﻟﻜﻢ ﻓﻘﻂ‪.‬‬
‫ﺍﳊﻜﻢ‪ :‬ﺇﺫﺍ ﺻﺪﻗﺖ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﺻﺪﻗﺖ ﺍﳉﺰﺋﻴﺔ؛ ﻭﺇﺫﺍ ﺻﺪﻗﺖ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻻ ﻳﺴﺘﻠﺰﻡ ﺻﺪﻕ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺬﺑﺖ‬
‫ﺍﳉﺰﺋﻴﺔ ﻛﺬﺑﺖ ﺍﻟﻜﻠﻴﺔ‪.‬‬
‫)‪ (٤‬ﺍﻟﺪﺧﻮﻝ ﲢﺖ ﺍﻟﺘﻀﺎﺩ‪ :‬ﺑﲔ ﺍﳉﺰﺋﻴﺘﲔ ﺍﳌﺨﺘﻠﻔﺘﲔ ﰲ ﺍﻟﻜﻴﻒ‪.‬‬
‫ﺍﳊﻜﻢ‪ :‬ﻻ ﻳﻜﺬﺑﺎﻥ ﻣﻌﺎﹰ‪ ،‬ﻭﻗﺪ ﻳﺼﺪﻗﺎﻥ ﻣﻌﺎﹰ‪ ،‬ﰒ ﻳﺬﻛﺮ ﺷﺮﻭﻁ ﺗﻠﻚ ﺍﻟﻘﻀﺎﻳﺎ ﻣﻊ ﺍﻟﺘﻘﺎﺑﻞ‪.‬‬
‫• ﺍﻟﻌﻜﺲ‪ :‬ﻧﻮﻉ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺍﳌﺒﺎﺷﺮ ﻳﻨﺘﻘﻞ ﺍﻟﻌﻘﻞ ﻓﻴﻪ ﻣﻦ ﻗﻀﻴﺔ ﺇﱃ ﻋﻜﺴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻟـﻪ‬
‫ﺻﻮﺭ‪:‬‬
‫‪ -١‬ﻙ‪.‬ﻡ ﻳﻨﻌﻜﺲ – ﺝ‪.‬ﻡ‬
‫‪ -٢‬ﻙ‪.‬ﺱ ﺗﻨﻌﻜﺲ‬
‫‪ -٣‬ﺝ‪.‬ﻡ ﺗﻨﻌﻜﺲ‬
‫‪ -٤‬ﺝ‪.‬ﺱ ﻻﺗﻨﻌﻜﺲ‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‬

‫ﺑﻨﺎء ﺍﻟﻘﻴﺎﺱ ﻭﺃﺻﻮﻟﻪ‪:‬‬

‫ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ‪ :‬ﻭﻫﻮ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻛﻠﻲ ﺇﱃ ﺟﺰﺋﻲ‬
‫ﻭﻫﻮ ﻛﻤﺎ ﻳﻌﺮﻓﻪ ﺍﻟﻌﺮﺏ‪ :‬ﻗﻮﻝ ﻣﺆﻟﻒ ﻣﻦ ﻗﻀﺎﻳﺎ ﺇﺫﺍ ﺳﻠﻤﺖ ﻟﺰﻡ ﻋﻨﻬﺎ ﻟﺬﺍ‪‬ﺎ ﻗﻮﻝ ﺁﺧـﺮ‪ ،‬ﻭﻳﻘـﺼﺪﻭﻥ‬
‫ﺑﺎﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻗﻀﻴﺔ ﺃﺧﺮﻯ‪.‬‬
‫ً‬
‫ﺃﻭﻻ‪ :‬ﺻﻮﺭ ﺍﻟﻘﻴﺎﺱ‪ :‬ﻭﺗﻜﻠﻢ ﻓﻴﻬﺎ ﻋﻦ‪-:‬‬
‫‪ -١‬ﺃﻧﻮﺍﻉ ﺍﻟﻘﻴﺎﺱ‪ :‬ﻭﻫﻮ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻀﺎﻳﺎ‪:‬‬
‫ﺃ‪ -‬ﻗﻴﺎﺱ ﲪﻠﻲ‪ :‬ﻭﻳﺘﻜﻮﻥ ﻣﻦ ﻗﻀﺎﻳﺎ ﲪﻠﻴﺔ‪.‬‬
‫ﺏ‪ -‬ﻗﻴﺎﺱ ﺷﺮﻃﻲ ﻣﺘﺼﻞ‪ :‬ﻭﻳﺘﻜﻮﻥ ﻣﻦ ﻗﻀﺎﻳﺎ ﺷﺮﻃﻴﺔ ﻣﺘﺼﻠﺔ‪.‬‬
‫ﺝ‪ -‬ﻗﻴﺎﺱ ﺷﺮﻃﻲ ﻣﻨﻔﺼﻞ‪ :‬ﻭﻳﺘﻜﻮﻥ ﻣﻦ ﻗﻀﺎﻳﺎ ﺷﺮﻃﻴﺔ ﻣﻨﻔﺼﻠﺔ‪.‬‬
‫ﻭﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺇﻗﺘﺮﺍﻥ ﺍﳊﺪﻭﺩ ﻭﻋﺪﻡ ﺇﻗﺘﺮﺍ‪‬ﺎ‪-:‬‬
‫ﺃ‪ -‬ﻗﻴﺎﺱ ﺍﺳﺘﺜﻨﺎﺋﻲ‪ :‬ﻭﻫﻮ ﻣﺎ ﱂ ﺗﻘﺘﺮﻥ ﻓﻴﻪ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﻳﺘﺮﻛـﺐ ﻣـﻦ ﻣﻘـﺪﻣﺘﲔ‪،‬‬
‫ﺃﻭﻻﳘﺎ‪ :‬ﺷﺮﻃﻴﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﻣﻘﺮﻭﻧﺔ ﺑﻠﻜﻦ‪.‬‬
‫ﻗﻴﺎﺱ ﺍﻗﺘﺮﺍﱐ‪ :‬ﻭﻫﻮ ﻣﺎ ﺗﻘﺘﺮﻥ ﻓﻴﻪ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﻻ ﻳﺸﺘﻤﻞ ﻋﻠـﻰ ﻟﻔـﻆ‬ ‫ﺏ‪-‬‬
‫ﺍﻻﺳﺘﺜﻨﺎﺀ‪.‬‬

‫ﻗﻮﺍﻋﺪ ﺍﻟﻘﻴﺎﺱ‪:‬‬
‫)‪ (١‬ﻗﺎﻋﺪﺗﺎ ﺍﻟﺘﺮﻛﻴﺐ‪ :‬ﻳﻨﺒﻐﻲ ﰲ ﺗﺮﻛﻴﺐ ﻣﺮﺍﻋﺎﺓ ﻗﺎﻋﺪﺗﲔ ﳘﺎ‪-:‬‬
‫)ﺃ( ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﻮﻧﺎ ﻣﻦ ﺛﻼﺛﺔ ﻗﻀﺎﻳﺎ‪ ،‬ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻣﻘﺪﻣﺘﺎ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺍﻟﻨﺘﻴﺠﺔ‪.‬‬
‫)ﺏ( ﻻ ﺑﺪ ﺃﻥ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺣﺪﻭﺩ‪ ،‬ﺃﺻﻐﺮ‪ ،‬ﻭﺃﻛﱪ‪ ،‬ﻭﺃﻭﺳﻂ‪.‬‬
‫)‪ (٢‬ﻗﺎﻋﺪﺗﺎ ﺍﻻﺳﺘﻐﺮﺍﻕ‪:‬‬
‫)ﺃ( ﳚﺐ ﺃﻥ ﻳﺴﺘﻐﺮﻕ ﺍﻷﺣﺪ ﺍﻷﻭﺳﻂ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻷﻗﻞ ﰲ ﺍﳌﻘﺪﻣﺘﲔ‪.‬‬

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 ‫)ﺏ( ﳚﺐ ﺃﻻ ﻳﺴﺘﻐﺮﻕ ﺣﺪ ﰲ ﺍﻟﻨﺘﻴﺠﺔ ﱂ ﻳﺴﺘﻐﺮﻕ ﰲ ﺍﳌﻘﺪﻣﺘﲔ‪.‬‬
‫)‪ (٣‬ﻗﺎﻋﺪﺗﺎ ﺍﻟﻜﻴﻒ‪:‬‬
‫)ﺃ( ﳚﺐ ﻛﻮﻥ ﺇﺣﺪﻯ ﺍﳌﻘﺪﻣﺘﲔ ﻋﻠﻰ ﺍﻷﻗﻞ ﻣﻮﺟﺒﺔ‪.‬‬
‫)ﺏ( ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﺣﺪﻯ ﺍﳌﻘﺪﻣﺘﲔ ﺳﺎﻟﺒﺔ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺳﺎﻟﺒﺔ‪.‬‬

‫ﺃﺷﻜﺎﻝ ﺍﻟﻘﻴﺎﺱ‪:‬‬
‫ﻳﺘﺤﺪﺙ ﻓﻴﻬﺎ ﻋﻦ ﺃﺷﻜﺎﻝ ﺍﻟﻘﻴﺎﺱ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺷﺮﻭﻁ ﻛﻞ ﻧﻮﻉ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﻭﻏﲑﻩ ﻣﻨﻪ‪ ،‬ﰒ ﻳﺘﺒﻊ ﺫﻟﻚ ﺑﺄﺩﻟﺔ‬
‫ﰲ ﺍﻟﻘﻴﺎﺱ ﻋﻨﺪ ﺍﺭﺳﻄﻮ‪ ،‬ﻛﻞ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﺇﱃ ﺻﻮﺭ ﻣﻦ ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ‪.‬‬
‫ﺍﻟﻘﻴﺎﺱ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ‪:‬‬
‫ﻭﻳﺘﻜﻮﻥ ﻣﻦ ﻣﻘﺪﻣﺘﲔ ﺍﻷﻭﱃ ﺷﺮﻃﻴﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﲪﻠﻴﺔ ﻣﻘﺮﻭﻧﺔ ﲝﺮﻑ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻟﻜﻦ‪ ،‬ﻫﻮ ﻧﻮﻋﺎﻥ‪ :‬ﻣﺘﺼﻞ‪،‬‬
‫ﻣﻨﻔﺼﻞ‪.‬‬
‫ﺃ‪ -‬ﺍﻟﻘﻴﺎﺱ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ ﺍﳌﺘﺼﻞ‪ :‬ﻭﻳﺘﺮﻛﺐ ﻣﻦ ﻣﻘﺪﻣﺘﲔ ﺍﻷﻭﱃ ﺷﺮﻃﻴﺔ ﻣﺘـﺼﻠﺔ‪ ،‬ﻭﺍﻷﺧـﺮﻯ‪ :‬ﲪﻠﻴـﺔ‬
‫ﻣﻘﺮﻭﻧﺔ ﺑﻠﻜﻦ ﺍﻟﱵ ﺗﺴﺘﺜﲏ ﺃﺣﺪ ﺟﺰﺋﻲ ﺍﳌﻘﺪﻣﺔ‪ .‬ﻭﺫﻛﺮ ﺃﻧﻮﺍﻋﻪ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﺍﳌﻨﺘﺞ ﻣﻨﻬﺎ ﻭﻏﲑﻩ‪.‬‬
‫ﺍﻟﻘﻴﺎﺱ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ ﺍﳌﻨﻔﺼﻞ‪ :‬ﻭﻳﺘﺮﻛﺐ ﻣﻦ ﻣﻘﺪﻣﺔ ﺷﺮﻃﻴﺔ ﻣﻨﻔﺼﻠﺔ ﺗﺮﺩﺩ ﺍﻷﻣﺮ ﺑﲔ ﺣﺪﻳﻦ‪،‬‬ ‫ﺏ‪-‬‬
‫ﺃﻱ ﺍﺣﺘﻤﺎﻟﲔ ﺃﻭ ﻋﺪﺓ ﺣﺪﻭﺩ‪ ،‬ﻭﺃﺧﺮﻯ ﲪﻠﻴﺔ ﺗﺜﺒﺖ‪ ،‬ﺃﻭ ﺗﻨﻔﻲ ﺑﻌﺾ ﻫﺬﻩ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﻫـﺬﺍ ﺍﻟﻨـﻮﻉ‬
‫ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻋﻨﺪ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ "ﺑﺎﻟﺴﱪ ﻭﺍﻟﺘﻘﺴﻴﻢ" ﻭﺫﻛﺮ ﺻﻮﺭﻩ‪ ،‬ﻭﻣـﺎ ﻭﺭﺩ ﺣﻮﻟـﻪ ﻣـﻦ‬
‫ﺗﻔﺼﻴﻞ‪.‬‬
‫ً‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﺎﺩﺓ ﺍﻟﻘﻴﺎﺱ‪:‬‬
‫ﻭﺗﻜﻠﻢ ﻋﻦ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺃﻗﺴﺎﻣﻬﺎ‪ ،‬ﻭﻫﻲ‪-:‬‬
‫‪ -٢‬ﻣﻘﺪﻣﺎﺕ ﻏﲑ ﻳﻘﻴﻨﻴﺔ‬ ‫‪ -١‬ﻣﻘﺪﻣﺎﺕ ﻳﻘﻴﻨﻴﺔ‬
‫)‪ (١‬ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﻴﻘﻴﻨﻴﺔ‪ :‬ﻭﻫﻲ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﻘﻀﺎﻳﺎ ﺍﻷﻭﻟﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﶈﻀﺔ‪ :‬ﻭﻫﻲ ﺍﻟﱵ ﻳﻮﺟﺒﻬﺎ ﺍﻟﻌﻘﻞ ﻟﺬﺍﺗﻪ‪ ،‬ﻭﺑﱪﺍﻫﻨﻪ‪.‬‬
‫ﺏ‪ -‬ﺍﻟﻘﻀﺎﻳﺎ ﺍﶈﺴﻮﺳﺔ ﺃﻭ ﺍﳌﺸﺎﻫﺪﺓ‪ :‬ﻭﺗﺪﺭﻙ ﺑﻮﺍﺳﻄﺔ ﺍﳊﻮﺍﺱ‪.‬‬

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 ‫ﺝ‪ -‬ﺍﻟﻘﻀﺎﻳﺎ ﺍ‪‬ﺮﺑﺔ‪ :‬ﻭﻳﻘﻊ ﺍﻟﺘﺼﺪﻳﻖ ‪‬ﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺠﺮﺑﺔ‪.‬‬
‫ﺩ‪ -‬ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻋﺮﻓﺖ ﻻ ﺑﻨﻔﺴﻬﺎ ﺑﻞ ﺑﻮﺍﺳﻄﺔ‪ :‬ﻭﻫﺬﻩ ﻻ ﻳﻌﺰﺏ ﻋﻦ ﺍﻟﺬﻫﻦ ﺃﻭﺳﺎﻃﻬﺎ‪.‬‬
‫ﻫـ‪ -‬ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﻮﺍﺗﺮﺓ‪ :‬ﺗﺴﻜﻦ ﺍﻟﻨﻔﺲ ﺇﻟﻴﻬﺎ ﻟﻜﺜﺮﺓ ﺑﺮﺍﻫﲔ ﺍﻟﺼﺪﻕ ﻓﻴﻬﺎ‪.‬‬
‫)‪ (٢‬ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﱵ ﻟﻴﺴﺖ ﻳﻘﻴﻨﻴﺔ‪ :‬ﻭﻫﻲ ﺃﻧﻮﺍﻉ‪:‬‬
‫‪ -١‬ﺍﳌﺸﻬﻮﺭﺍﺕ‪ :‬ﻳﻘﻀﻰ ‪‬ﺎ ﻷﺳﺒﺎﺏ ﻋﺎﺭﺿﺔ ﺗﺆﻛﺪ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﰲ ﺍﻟﻨﻔﺲ‪.‬‬
‫‪ -٢‬ﺍﳌﻘﺒﻮﻻﺕ‪ :‬ﻣﺎ ﺃﺧﺬﺕ ﻋﻦ ﻗﻮﻡ ﻳﻘﻞ ﻋﺪﺩﻫﻢ ﻋﻦ ﻋﺪﺩ ﺍﻟﺘﻮﺍﺗﺮ‪.‬‬
‫‪ -٣‬ﺍﳌﻈﻨﻮﻧﺎﺕ‪ :‬ﺃﻣﻮﺭ ﻳﻘﻊ ﺍﻟﺘﺼﺪﻳﻖ ‪‬ﺎ ﻣﻊ ﺇﻣﻜﺎﻥ ﻧﻘﻴﻀﻬﺎ ﺑﺎﻟﺒﺎﻝ‪.‬‬
‫‪ -٤‬ﺍﳌﺸﺒﻬﺎﺕ‪ :‬ﻫﻲ ﺍﻟﱵ ﺗﺸﺒﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺕ‪ ،‬ﺃﻭ ﺍﳌـﺸﻬﻮﺭﺍﺕ‪ ،‬ﺃﻭ ﺍﳌﻈﻨﻮﻧـﺎﺕ ﺑﺎﺳـﺘﻌﻤﺎﻝ‬
‫ﺍﻷﻟﻔﺎﻅ‪ ،‬ﺃﻭ ﺍﳌﻌﺎﱐ ﺍﳌﺸﺒﻬﺔ‪.‬‬
‫‪ -٥‬ﺍﻟﻮﳘﻴﺎﺕ‪ :‬ﻫﻲ ﻗﻀﺎﻳﺎ ﻳﻘﻀﻰ ‪‬ﺎ ﺍﻟﻮﻫﻢ ﺍﻹﻧﺴﺎﱐ ﻗﻀﺎﺀ ﺟﺎﺯﻣﹰﺎ ﺑﺮﺋﻴﹰﺎ ﻋﻦ ﻣﻘﺎﺭﻧﺔ ﺍﻟﺸﻚ‪.‬‬
‫‪ -٦‬ﺍﳌﺨﻴﻼﺕ‪ :‬ﻫﻲ ﻗﻀﺎﻳﺎ ﺗﺘﻀﻤﻦ ﺗﺸﺒﻪ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺸﻲﺀ ﺍﳌﺴﺘﻘﺒﺢ ﺃﻭ ﺍﳌﺴﺘﺤﺴﻦ؛ ﳌﺸﺎﺭﻛﺘﻪ ﺇﻳﺎﻩ ﰲ‬
‫ﻭﺻﻒ‪.‬‬

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 ‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‬

‫ﻧﻈﺮﻳﺔ ﺍﻟﻘﻴﺎﺱ ﺍﻷﺻﻮﱄ‬

‫ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﲤﻬﻴﺪ‪ ،‬ﻭﻓﺼﻠﲔ‪:‬‬
‫‪ -١‬ﺍﻟﺘﻤﻬﻴﺪ‪ :‬ﻭﻳﺘﻨﺎﻭﻝ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﳌﻨﻄﻖ ﺍﻟﻴﻮﻧﺎﱐ‪.‬‬
‫‪ -٢‬ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻘﻴﺎﺱ ﺍﻷﺻﻮﱄ ﻭﺃﺭﻛﺎﻧﻪ‪.‬‬
‫‪ -٣‬ﺍﻟﻔﺼﺎﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻧﻘﺪ ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ‪.‬‬
‫ً‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ‪:‬‬
‫ﻳﺘﺤﺪﺙ ﻓﻴﻪ ﺍﳌﺆﻟﻒ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺎﳌﻨﻄﻖ‪ ،‬ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﺑﺪﺍﻳﺔ ﺫﻟﻚ ﻣﻦ ﻋﺼﺮ ﺍﻟﺘﺮﲨﺔ ﺍﻟـﱵ‬
‫ﺑﺪﺃﺕ ﰲ ﻋﺼﺮ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ‪ ،‬ﻭﻭﺻﻠﺖ ﺇﱃ ﺃﻭﺟﻬﺎ ﰲ ﻋﺼﺮ ﺑﲏ ﻋﺒﺎﺱ ﰲ ﻋﻬﺪ ﺍﻟﺮﺷﻴﺪ ﻭﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻦ ﺍﺛﺮ ﺫﻟﻚ ﺗﺮﲨﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﺿﻤﻦ ﻣﺎ ﺗﺮﺟﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻭﻗﻒ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻨﻪ ﻋﻠﻰ ﺿﺮﺑﲔ‪:‬‬
‫ﻣﻮﻗﻒ ﺍﳌﻌﺠﺐ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻜﻨﺪﺭﻱ‪ ،‬ﻭﺍﻟﻔﺎﺭﺍﰊ‪ ،‬ﻭﺍﺑﻦ ﺳﻴﻨﺎ‪ ،‬ﻭﺍﺑﻦ ﺭﺷﺪ‪.‬‬ ‫)‪(١‬‬
‫ﻣﻮﻗﻒ ﺍﳌﻌﺎﺭﺽ‪ :‬ﻭﻫﺆﻻﺀ ﻳﺮﻭﻥ ﺧﻄﺮ ﺍﳌﻨﻄﻖ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺍﻟـﺸﺮﻳﻌﺔ‪ ،‬ﻭﺃﻭﳍـﻢ‬ ‫)‪(٢‬‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺴﲑﺍﰲ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺎﻗﻼﱐ ﺍﻟﺬﻱ ﺃﻟﻒ "ﺍﻟﺮﻗﺎﺋﻖ"‬
‫‪ ،‬ﻭﺍﻧﺐ ﺍﻟﻨﻮﳒﱵ ﰲ "ﺍﻷﺭﺍﺀ ﻭﺍﻟﺪﻳﺎﻧﺎﺕ" ﻭﺃﺑﻮ ﻋﻠﻲ ﺍﳉﺒﺎﺋﻲ ﻭﺃﺑﻮ ﻫﺎﺷﻢ‪ ،‬ﻭﺍﻟﻘﺎﺿـﻲ‬
‫ﻋﺒﺪﺍﳉﺒﺎﺭ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺫﻟﻚ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﻋﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﺔ ﺑﺄ‪‬ـﺎ ﲣـﺎﻟﻒ ﺍﻟﻌﻘﻴـﺪﺓ ﺍﻹﺳـﻼﻣﻴﺔ‪،‬‬
‫ﻭﻳﺴﺘﺪﺭﻙ ﻋﻠﻴﻬﻢ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻧﺎﻓﺤﻮﺍ ﻋﻦ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﻨﻄﻖ‪ ،‬ﻛـﺎﻟﻐﺰﺍﱄ ﻭﺍﺑـﻦ‬
‫ﺣﺰﻡ‪ ،‬ﻓﻼ ﺗﻌﺎﺭﺽ‪.‬‬
‫ﻭﻣﺎ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺃﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ ﺍﻷﻭﺍﺋـﻞ ﻗـﺪ‬
‫ﺗﻌﺎﻭﻧﻮﺍ ﻭﻭﺿﻌﻮﺍ ﳍﻢ ﻣﻨﻬﺠﹰﺎ ﺧﺎﻟﺼﹰﺎ ﺇﺳﻼﻣﻴﺔ ﺧﺎﺻﺎﹰ‪ ،‬ﻇﻞ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﲟﻌﺰﻝ ﺇﱃ ﺣﺪ ﻛـﺒﲑ ﻋـﻦ‬
‫ﺍﳌﻨﻬﺞ "ﺍﻷﺭﺳﻄﺎﻃﺎﻟﻴﺴﻲ" ﺇﱃ ﺃﻭﺍﺧﺮ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﺍﳍﺠﺮﻱ‪ ،‬ﺣﻴﺚ ﻣﺰﺝ ﻣﻨﻄﻖ ﺍﺭﺳـﻄﻮﺍ ﺑﻌﻠـﻢ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻋﺎﻣﺔ‪.‬‬

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‫ﰒ ﻳﻨﺘﻘﻞ ﺇﱃ ﺩﻋﻮﺓ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﻭﺟﻮﺏ ﺗﻌﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻣﺎ ﺛﺎﺭ ﺣﻮﳍﺎ ﻣﻦ ﺧـﻼﻑ ﺃﺩﻯ ﺇﱃ ﺇﻧﻜـﺎﺭ‬
‫ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻧﻜﺎﺭ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺬﻱ ﺍﺛﺮ ﰲ ﺟﻌـﻞ ﻣﺒﺤـﺚ ﰲ ﺃﻭﻝ ﻛﺘـﺐ‬
‫ﺍﻷﺻﻮﻝ ﻳﺪﻭﺭ ﺣﻮﻝ ﻫﻞ ﳚﻮﺯ ﺗﻌﻠﻢ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﺃﻡ ﻻ؟!‬
‫ﻭﻳﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﱰﻋﺔ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻠﻤﻨﻄﻖ ﻗﺪ ﺟﺎﻭﺯﺕ ﺣﺪ ﺍﻹﻋﺘﺪﺍﻝ‪ ،‬ﻭﻏﺎﻟﺖ ﰲ ﻣﻮﻗﻔﻬـﺎ‪،‬‬
‫ﻭﻣﺎ ﻫﻲ ﺇﻻ ﺭﺩﺓ ﻓﻌﻞ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻻ ﳚﺐ ﺃﻥ ﻧﻠﻘﻲ ﳍﺎ ﺑﺎﻻﹰ‪ ،‬ﺑﻞ ﻋﻠﻴﻨـﺎ ﺃﻥ‬
‫ﻧﻮﺟﻪ ﳘﻨﺎ ﺇﱃ ﺍﻟﻨﻘﺪ ﺍﻟﻌﻠﻤﻲ ﺍﳌﻨﻬﺠﻲ ﻟﻠﻤﻨﻄﻖ‪.‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬

‫ﺍﻟﻘﻴﺎﺱ ﺍﻷﺻﻮﱄ ﻭﺃﺭﻛﺎﻧﻪ‬

‫ﻳﻘﻮﻝ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﻣﻔﻜﺮﻱ ﺍﻹﺳـﻼﻡ‪ ،‬ﻭﺧﺎﺻـﺔ ﻋﻠﻤـﺎﺀ ﺍﻟﻜـﻼﻡ‬
‫ﻭﺍﻷﺻﻮﻝ ﻗﺪ ﺭﻓﻀﻮﺍ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻧﻈﺮﻳﺔ ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ ﻛﻤﻨﻬﺞ ﰲ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺒﺤﺚ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻌـﲏ‬
‫ﺃ‪‬ﻢ ﻳﻨﻜﺮﻭﻥ ﺩﻭﺭ ﺍﳌﻨﻬﺞ ﻭﺃﳘﻴﺘﻪ ‪ ...‬ﻭﺇﳕﺎ ﻳﻌﲏ ﺃ‪‬ﻢ ﻭﺟﺪﻭﺍ ﻣﻨﻬﺞ ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ ﻻ ﻳﺘﻔﻖ ﻣـﻊ ﻧﺰﻋﺘـﻬﻢ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺑﻞ "ﺍﻟﻌﻤﻠﻴﺔ" ﻭﻣﻦ ﻫﺬﺍ ﺁﺛﺮﻭﺍ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻣﻨﻬﺞ ﺧﺎﺹ ﺍﺳﺘﻤﺪﻭﺍ ﻣﺒﺎﺩﺋﻪ ﻭﺃﺳـﺴﻪ ﻣـﻦ ﺃﺻـﻮﻝ‬
‫ﺍﻹﺳﻼﻡ ﺍﳌﻤﺜﻠﺔ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻗﺪ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﺳﻢ ﺍﻟﻘﻴﺎﺱ ﺍﻷﺻـﻮﱄ‪ ،‬ﻭﻧﻈـﺮﺓ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﻘﻴﺎﺱ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﻘﻴﺎﺱ ﺍﻷﺭﺳﻄﻲ‪ ،‬ﻭﻗﺪ ﻋﺮﻓﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻗﺒﻞ ﺍﳌﻌﺮﻓﺔ ﺑﺎﳌﻨﻄﻖ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺍﻻﺟﺘﻬﺎﺩ‬
‫ﺑﺎﻟﺮﺃﻱ ﻓﻬﻮ ﻣﺒﺪﺃ ﺇﺳﻼﻣﻲ‪ ،‬ﻭﻗﺪ ﺃﻋﺘﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﻪ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﰲ ﺍﺟﺘﻬﺎﺩ‪‬ﻢ ﻭﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﱂ ﻳﻨﻜـﺮﻩ‬
‫ﻭﻳﻌﺎﺭﺿﻪ ﺇﻻ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ‪.‬‬

‫ﺍﳊﺪ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ‪:‬‬

‫ﺇﻥ ﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺗﺼﻮﺭﹰﺍ ﻟﻠﺤﺪ ﳜﺘﻠﻒ ﺇﱃ ﺣﺪ ﻣﺎ ﻋﻦ ﺗﺼﻮﺭ ﺍﳌﻨﺎﻃﻖ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻤﺪ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ‬
‫ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻓﻜﺎﺭ ﺍﻟﺴﺎﺑﻘﲔ ﻟﻪ‪ ..‬ﻭﺃﺿﺎﻑ ﺇﻟﻴﻬﺎ ﻣﻦ ﻓﻜﺮﻩ‪ ،‬ﰒ ﻋﱪ ﻋﻦ ﺫﻟﻚ ﻟﻜﻦ ﺑﺄﺳﻠﻮﺑﻪ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺈﻥ ﺭﺃﻳﻪ‬
‫ﻳﻌﻴﺪ ﺗﻌﺒﲑﹰﺍ ﻋﻦ ﺁﺭﺍﺀ ﻫﺆﻻﺀ ﺍﳌﻔﻜﺮﻳﻦ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻋﺎﻣﺔ‪.‬‬
‫ﻭﰲ ﻣﺴﺄﻟﺔ ﺍﳊﺪ ﻳﺮﻯ ﺍﺑﻦ ﺗﻴﻤﻴﻪ ﺃﻥ ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﺴﺪﻳﺪ ﰲ ﻣﺴﺄﻟﺔ ﺍﳊﺪ ﻫﻮ ﺟﻮﺍﺏ "ﻣﺎ ﻫﻮ" ﻟـﺴﺎﺋﻞ‬
‫ﻳﺴﺘﻔﻬﻢ ﻋﻦ ﺷﻲﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺴﺎﺋﻞ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻏﲑ ﻋﺎﱂ ﲟﺴﻤﻰ ﺍﻻﺳﻢ‪ ،‬ﻓﺎﳊﺪ ﻟﻪ "ﺗﺮﲨﺔ"‪ ،‬ﻭﻫـﻮ ﻣـﻦ‬
‫ﺍﳊﺪﻭﺩ ﺍﻟﻠﻔﻈﻴﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﺍﳊﺪﻭﺩ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ
‪ ،‬ﻛﺎﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﺣـﺴﺎﻥ ‪،‬‬
‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﹰﺎ ﲟﺴﻤﻰ ﺍﻻﺳﻢ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﳛﺘﺎﺝ ﻟﻠﺘﻤﻴﻴﺰ‪ ،‬ﻭﺇﳕﺎ ﳛﺘﺎﺝ ﺷﻴﺌﹰﺎ ﺯﺍﺋﺪﺍﹰ‪ ،‬ﻭﻫﻮ ﺫﻛـﺮ‬
‫ﺧﺼﺎﺋﺺ ﺑﺎﻃﻨﻪ‪ ،‬ﺃﻭ ﻣﺎ ﺗﺮﻛﺐ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﳉﺪﻳﺪ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳊﺪ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻗﺪ ﺳﺒﻖ ﺑﻪ ﺍﺑﻦ ﺗﻴﻤﻴـﻪ ﺑﻌـﺾ‬
‫ﺍﳌﻨﺎﻃﻖ ﺍﶈﺪﺛﲔ ﰲ ﺍﻟﻐﺮﺏ ﺍﻟﺬﻳﻦ ﺍﺗﻔﻘﻮﺍ ﻣﻌﻪ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻣﻦ ﺃﻣﺜﺎﻝ "ﺍﺳﺘﻮﺭﺍﺕ ﻣﻞ" ﻓﻘﺪ ﺍﻋﺘﱪ ﺍﳊﺪ ﳎﺮﺩ‬
‫ﺷﺮﺡ ﺍﻟﻠﻔﻆ‪.‬‬

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‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﻘﻴﺎﺱ ﻭﺃﺭﻛﺎﻧﻪ‪:‬‬
‫ﻳﺬﻛﺮ ﻓﻴﻪ ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﳌﺴﺎﻭﺍﺓ‪ ،‬ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﲨﻞ ﻣﻌﻠﻮﻡ ﻋﻠـﻰ‬
‫ﻣﻌﻠﻮﻡ ﰲ ﺇﺛﺒﺎﺕ ﺣﻜﻢ ﳍﻤﺎ‪ ،‬ﺃﻭ ﻧﻔﻴﻪ ﻋﻨﻬﻤﺎ ﺑﺄﻣﺮ ﺟﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﻳﺬﻛﺮ ﺛﻨﺎﺀ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﻭﻛﻼﻣﻬﻢ ﺣﻮﻟﻪ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺫﻟﻚ ﻋﻦ ﺍﻟﻘﻴﺎﺱ ﺍﻟـﺬﻱ‬
‫ﻳﻌﲎ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺟﺰﺉ ﺇﱃ ﻛﻠﻲ "ﺍﻟﻘﻴﺎﺱ ﺍﻷﺭﺳﻄﻲ"‬

‫ﺃﺭﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ‪:‬‬
‫ﻭﻫﻲ ﺃﺭﺑﻌﺔ‪ :‬ﺍﻷﺻﻞ ‪ ،‬ﻭﺍﻟﻔﺮﻉ‪ ،‬ﻭﺍﳊﻜﻢ‪ ،‬ﻭﺍﻟﻌﻠﺔ‪.‬‬
‫‪ -١‬ﺍﻷﺻﻞ‪ :‬ﻫﻮ ﻣﺎ ﺑﲏ ﻋﻠﻴﻪ ﻏﲑﻩ‪ ،‬ﺃﻭ ﻣﺎ ﻋﺮﻑ ﺑﻨﻔﺴﻪ ﺩﻭﻥ ﺇﻓﺘﻘﺎﺭ ﺇﱃ ﻏﲑﻩ‪.‬‬
‫‪ -٢‬ﺍﻟﻔﺮﻉ‪ :‬ﻫﻮ ﻣﺎ ﺗﻔﺮﻉ‪ :‬ﻭﺑﲎ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﺃﻭ ﻣﺎ ﻋﺮﻑ ﺑﻐﲑ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﺒﻌﺾ‪ .‬ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺇﻧﻪ‬
‫ﻫﻮ ﺍﶈﻞ ﺃﻭ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻧﺮﻳﺪ ﺃﻥ ﳓﻜﻢ ﻋﻠﻴﻪ‪.‬‬
‫‪ -٣‬ﺍﳊﻜﻢ‪ :‬ﻫﻮ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﳛﻜﻢ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻣﻦ ﻧﺎﺣﻴﺔ ﻛﻮﻧﻪ ﺣﺮﺍﻣﹰﺎ ﺃﻡ ﺣﻼﻻ ﻭﺻـﻮﺭ‬
‫ﻫﺬﺍ ﺍﳊﻜﻢ‪.‬‬
‫‪ -١‬ﺍﻟﻮﺍﺟﺐ ‪ -٢‬ﺍﶈﺮﻡ ‪ -٣‬ﺍﳌﻜﺮﺭﻩ ‪ -٤‬ﺍﳌﻨﺪﻭﺏ ‪ -٥‬ﻣﺒﺎﺡ‪.‬‬
‫‪ -٤‬ﺍﻟﻌﻠﻰ‪ :‬ﺗﻌﺘﱪ ﺃﻫﻢ ﺃﺭﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﺴﺘﻨﺒﻂ ﻣﻦ ﺣﻜﻢ ﺍﻷﺻﻞ‪ ،‬ﺃﻭ ﻳﻨﺺ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﻜـﻮﻥ‬
‫ﻣﻮﺿﻊ ﻟﺒﺤﺚ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻔﺮﻉ ﺣﱴ ﺇﺫﺍ ﲢﻘﻖ ﻭﺟﻮﺩﻫﺎ ﺟﺮﻯ ﺣﻜﻢ ﺍﻷﺻﻞ ﻋﻠﻴﻪ‪.‬‬
‫ﰒ ﺃﺧﺬ ﰲ ﺑﻴﺎﻥ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺣﻮﻝ ﺫﻟﻚ‪ ،‬ﻭﺫﻛﺮ ﺗﻘﺎﺳﻴﻤﻬﻢ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺍﻟﻌﻠﺔ ‪ :‬ﺷﺮﻭﻃﻬﺎ ﻭﻣﺴﺎﻟﻜﻬﺎ‬

‫‪ -١‬ﻣﻔﻬﻮﻡ ﺍﻟﻌﻠﺔ‪:‬‬
‫ﻭﻫﻲ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﺳﻢ ﳌﺎ ﻳﺘﻐﲑ ﺣﻜﻢ ﺍﻟﺸﻲﺀ ﳊﺼﻮﻟﻪ‪ ،‬ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﺃﻣﺎﺭﺍﺕ ﻭﻋﻼﻣﺎﺕ ﻧـﺼﺒﻬﺎ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺃﺩﻟﺔ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻬﻲ ﲡﺮﻱ ﳎﺮﻯ ﺍﻷﲰﺎﺀ"‪.‬‬
‫ﻛﻤﺎ ﻋﺮﻓﻬﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﻗﻼﱐ‪ .‬ﻭﻳﺮﺍﻫﺎ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﻟﻌﻠﺔ ﻣﺎ ﻫﻲ ﺇﻻ ﻋﻼﻣـﺔ ﻭﺻـﻔﻬﺎ‬
‫ﺍﻟﺸﺎﺭﻉ ﻭﺿﻌﺎﹰ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﺣﻜﻤﹰﺎ ﺃﻭ ﻭﺻﻔﹰﺎ ﳏﺴﻮﺳﹰﺎ ﺃﻭ ﻓﻌﻼﹰ‪ ،‬ﻭﻟﺬﺍ ﳌﺎ ﻛﺎﻧـﺖ ﺍﻟﻌﻠـﺔ‬
‫ﺃﻣﺎﺭﺓ ﺃﻭ ﻋﻼﻣﺔ ﻋﻠﻰ ﺍﳊﻜﻢ ﲟﻌﲎ ﺫﻟﻚ ﺃ‪‬ﺎ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﻣﻌﺮﻓﺔ ﻟﻠﺤﻜﻢ ﻭﳝﻴﺰ ﺑﻴﻨﻬﺎ ﻭﺑـﲔ ﺍﻟـﺸﺮﻁ‬

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‫ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﻼﺯﻣﺔ ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﺍﺳﻢ ﳌﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﻮﺟﻮﺩ ﺩﻭﻥ ﺍﻟﻮﺟـﻮﺏ‪ ،‬ﻓﻮﺟـﻮﺩ‬
‫ﺍﻟﺸﻲﺀ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﻭﺟﻮﺩ ﺷﺮﻃﻪ‪ ،‬ﺃﻭ ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻣﻪ ﺍﻟﻌﺪﻡ‪.‬‬

‫ﺷﺮﻭﻁ ﺍﻟﻌﻠﺔ‪:‬‬
‫‪ -١‬ﺃﻥ ﺗﻜﻮﻥ ﻣﺆﺛﺮﺓ ﰲ ﺍﳊﻜﻢ‪ ،‬ﻷﻥ ﺍﳊﻜﻢ ﻣﻌﻠﻮﻝ ﳍﺎ‪.‬‬
‫‪ -٢‬ﺃﻥ ﺗﻜﻮﻥ ﻭﺻﻔﹰﺎ ﻇﺎﻫﺮﹰﺍ ﻣﻨﻀﺒﻄﹰﺎ ﻏﲑ ﻣﻀﻄﺮﺏ‪.‬‬
‫‪ -٣‬ﺃﻥ ﺗﻜﻮﻥ ﻣﻄﺮﺩﺓ ﲟﻌﲎ ﺃ‪‬ﺎ ﺇﺫﺍ ﻭﺟﺪﺕ ﻭﺟﺪ ﺣﻜﻤﻬﺎ‪.‬‬
‫‪ -٤‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﻣﻨﻌﻜﺴﺔ‪ ،‬ﻭﺍﻟﻌﻜﺲ‪ ،‬ﺭﺩ ﺍﻷﻣﺮ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻭﺃﺧﺮﻩ ﺇﱃ ﺃﻭﻟﻪ‪ .‬ﻭﰲ ﺃﺻﻄﻼﺡ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﻫﻮ‪ :‬ﺍﻧﺘﻘﺎﺀ ﺍﻟﻌﻠﺔ‪.‬‬
‫‪ -٥‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﺃﻣﺮﹰﺍ ﻭﺟﻮﺩﻳﺎﹰ‪ ،‬ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﺗﻌﻠﻴﻞ ﺍﳊﻜـﻢ ﺍﻟﻮﺟـﻮﺩﻱ ﺑﻌﻠـﺔ‬
‫ﻭﺟﻮﺩﻳﺔ‪.‬‬
‫‪ -٦‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﻣﺘﻌﺪﻳﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﻨﺘﻘﻞ ﺍﻷﺻﻞ ﺇﱃ ﺍﻟﻔﺮﻉ ﲞﻼﻑ ﺍﻟﻘﺎﺻﺮﺓ ﻓﺈ‪‬ﺎ ﺗﺘﻮﻗﻒ ﻋﻠـﻰ‬
‫ﺍﻷﺻﻞ‪.‬‬

‫ﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﺔ‪ :‬ﻭﻫﻲ ﻧﻮﻋﺎﻥ‪:‬‬

‫‪ -١‬ﻣﺴﺎﻟﻚ ﻧﻘﻠﻴﺔ‪ :‬ﻭﻫﻲ ﺍﻟﻨﺺ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪.‬‬
‫‪ -٢‬ﻣﺴﺎﻟﻚ ﻋﻘﻠﻴﺔ‪ :‬ﻭﻫﻲ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﺍﺳﺘﻨﺒﻄﻬﺎ ﺍﻟﻌﻘﻞ ﻭﻫﻲ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﺍﻟﺸﺒﻪ‪ ،‬ﻭﺍﻟﻄـﺮﺩ‪ ،‬ﻭﺍﻟـﺪﻭﺭﺍﻥ‪،‬‬
‫ﻭﺍﻟﺴﲑ ﻭﺍﻟﺘﻘﺴﻴﻢ‪ ،‬ﻭﺗﻨﻘﻴﺢ ﺍﳌﻨﺎﻁ ﻭﱂ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﳌﺴﺎﻟﻚ ﺍﻟﻨﻘﻠﻴﺔ ﺇﻻ ﺃ‪‬ﺎ ﻻ ﺗـﺪﺧﻞ ﰲ ﻧﻄـﺎﻕ‬
‫ﺍﻟﺒﺤﺚ‪.‬‬

‫ﺍﳌﺴﻠﻚ ﺍﻷﻭﻝ‪ :‬ﺍﳌﻨﺎﺳﺒﺔ‪:‬‬

‫ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﳌﻼﺋﻤﺔ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻟﻪ ﺗﻌﻠﻖ ﺑﻐﲑﻩ‪ ،‬ﻭﺍﺭﺗﺒﺎﻁ ﻓﺈﻧﻪ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ﻋﻨﻪ ﻣﻨﺎﺳﺐ ﻟﻪ‪.‬‬
‫ﻭﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﺫﻛﺮ ﺗﻌﺮﻳﻔﲔ‪ ،‬ﻧﺬﻛﺮ ﺃﺣﺪﳘﺎ‪:‬‬
‫ﻭﻫﻮ ﺗﻌﺮﻳﻒ ﺍﻷﻣﺪﻱ‪" :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﻭﺻﻒ ﻣﻨﻀﺒﻂ ﻳﻠﺰﻡ ﻣﻦ ﺗﺮﺗﻴﺐ ﺍﳊﻜﻢ ﻋﻠﻰ ﻭﻓﻘﻪ ﺣﺼﻮﻝ ﻣـﺎ‬
‫ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺼﻮﺩﹰﺍ ﻣﻦ ﺷﺮﻉ ﺫﻟﻚ ﺍﳊﻜﻢ"‪.‬‬

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‫ﻭﺫﻛﺮ ﺗﻘﺴﻴﻢ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺬﻱ ﺫﻛﺮ ﺃﻥ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻟﻮﺻﻒ ﺍﳌﻨﺎﺳـﺐ ﻫـﻮ‬
‫ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﻳﺘﻤﺜﻞ ﻣﻌﲎ ﺍﳌﺼﻠﺤﺔ ﰲ ﺣﻔﻆ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺮﻉ ﻭﻫﻲ ﺛﻼﺙ‪-:‬‬
‫‪ -١‬ﻣﺎ ﺷﻬﺪ ﺍﻟﺸﺮﻉ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ‪.‬‬
‫‪ -٢‬ﻣﺎ ﺃﺑﻄﻠﻬﺎ ﺍﻟﺸﺮﻉ‪.‬‬
‫‪ -٣‬ﻣﺎ ﱂ ﻳﺸﻬﺪ ﺍﻟﺸﺮﻉ ﺑﺎﻋﺘﺒﺎﺭ‪ ،‬ﻭﻻ ﺑﻄﻼﻥ ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺍﺟﺘﻬﺎﺩ‪.‬‬
‫ﺃﻗﺴﺎﻡ ﺍﻟﻮﺻﻒ ﺍﳌﻨﺎﺳﺐ‪:‬‬
‫‪ -١‬ﺍﻟﻮﺻﻒ ﺍﳌﺆﺛﺮ‪ :‬ﻣﺎ ﻇﻬﺮ ﺗﺄﺛﲑ ﻋﻴﻨﻪ ﰲ ﻋﲔ ﺍﳊﻜﻢ ﺃﻭ ﺟﻨﺴﻪ‪.‬‬
‫‪ -٢‬ﺍﻟﻮﺻﻒ ﺍﳌﻼﺋﻢ‪ :‬ﻣﺎ ﻇﻬﺮ ﺗﺄﺛﲑ ﺟﻨﺴﻪ ﰲ ﺟﻨﺲ ﺍﳊﻜﻢ ﺃﻭ ﻋﻴﻨﻪ‪.‬‬
‫‪ -٣‬ﺍﻟﻮﺻﻒ ﺍﻟﻐﺮﻳﺐ‪ :‬ﻣﺎ ﱂ ﻳﻈﻬﺮ ﺗﺄﺛﲑ ﻭﻻ ﻣﻼﺋﻤﺘﻪ‪.‬‬
‫)‪ (٢‬ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺸﺒﻪ‪:‬‬
‫ﻋﺮﻓﻪ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﻏﲑﻩ ﻣﻦ ﺍﳌﺴﺎﻟﻚ ﺑﺄﻧﻪ‪" :‬ﺍﻟﻮﺻﻒ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺎﺳﺒﹰﺎ ﻟﻠﺤﻜـﻢ‬
‫ﺑﺬﺍﺗﻪ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﻨﺎﺳﺒﻪ ﺑﺬﺍﺗﻪ‪ ،‬ﻓﺎﻷﻭﻝ‪ :‬ﻫﻮ ﺍﻟﻮﺻﻒ ﺍﳌﻨﺎﺳﺐ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ ،‬ﺍﻟﺸﺒﻪ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﺮﺩ"‪.‬‬
‫ﰒ ﻓﺼﻞ ﰲ ﺍﳋﻼﻑ ﺣﻮﻝ ﺣﺠﻴﺔ ﺫﻟﻚ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ‪.‬‬
‫)‪ (٣‬ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﺮﺩ‬
‫ﻫﻮ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻨﻔﻲ‪ ،‬ﻭﺍﻹﺑﻌﺎﺩ‬
‫ﻭﰲ ﺍﻷﺻﻄﻼﺡ‪ :‬ﻭﺟﻮﺩ ﺣﻜﻢ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﻮﺻﻒ‪ ،‬ﻭﻣﻘﺎﺭﻧﺘﻪ ﻟﻪ‪.‬‬
‫ﰒ ﺫﻛﺮ ﺍﺧﺘﻼﻑ ﺍﻷﺻﻮﻟﻴﲔ ﺣﻮﻝ ﺍﻟﻄﺮﺩ ﻛﻄﺮﻳﻘﺔ ﻟﺜﺒﻮﺕ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﺃﻥ ﻣﻨﻬﻢ ﻣﻦ ﺭﺃﻯ ﺍﻷﺧـﺬ ﺑـﻪ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻧﻜﺮ‪ ،‬ﻭﺫﻛﺮ ﺷﺮﻭﻁ ﻣﻦ ﺃﺛﺒﺖ‪.‬‬
‫)‪ (٤‬ﺍﳌﺴﻠﻚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺪﻭﺭﺍﻥ‪:‬‬
‫ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻄﻮﺍﻑ‪.‬‬
‫ﻭﰲ ﺍﻹﺻﻄﻼﺡ‪ :‬ﺃﻥ ﻳﻮﺟﺪ ﺍﳊﻜﻢ ﺑﻮﺟﻮﺩ ﺍﻟﻮﺻﻒ‪ ،‬ﻭﻳﻨﺘﻔﻲ ﺑﺎﻧﺘﻔﺎﺋﻪ‪.‬‬

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 ‫)‪ (٥‬ﺍﳌﺴﻠﻚ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺴﱪ ﻭﺍﻟﺘﻘﺴﻴﻢ‪:‬‬
‫ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻟﺘﺠﺰﺋﺔ‪.‬‬
‫ﻭﰲ ﺍﻹﺻﻄﻼﺡ‪" :‬ﺃﻥ ﻳﻨﻘﺴﻢ ﺍﻟﺸﻲﺀ ﰲ ﺍﻟﻌﻘﻞ ﺇﱃ ﻗﺴﻤﲔ‪ ،‬ﺃﻭ ﺃﻗﺴﺎﻡ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﲡﻤﻊ ﻛﻠـﻬﺎ ﰲ‬
‫ﺍﻟﺼﺤﺔ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻓﻴﺒﻄﻞ ﺍﻟﺪﻟﻴﻞ ﺃﺣﺪ ﺍﻟﻘﺴﻤﲔ‪ ،‬ﻓﻴﻘﻀﻰ ﺍﻟﻌﻘﻞ ﺑﺼﺤﺔ ﺿﺪﻩ‪."...‬‬
‫ﺍﻗﺴﺎﻡ ﺍﻟﺴﱪ ﻭﺍﻟﺘﻘﺴﻴﻢ ﻣﻦ ﺣﻴﺚ ﺣﺼﺮ ﺍﻷﻭﺻﺎﻑ‪:‬‬
‫‪ -١‬ﺍﳌﻨﺤﺼﺮ‪ :‬ﻭﻫﺬﺍ ﻗﺎﺻﺮ ﻋﻠﻰ ﺍﻟﺘﺮﺩﺩ ﺑﲔ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ‪.‬‬
‫‪ -٢‬ﺍﳌﻨﺘﺸﺮ‪ :‬ﻭﻳﺸﻤﻞ ﺃﻗﺴﺎﻣﹰﺎ ﺃﻭ ﺃﻭﺻﺎﻓﹰﺎ ﻛﺜﲑﺓ‪ .‬ﰒ ﻳﻨﺘﻘﻞ ﺑﻌﺪ ﺫﻟﻚ ﻟﻠﻜﻼﻡ ﺣﻮﻝ ﺍﳋﻼﻑ ﻋﻠﻰ ﻫـﺬﺍ‬
‫ﺍﻟﺪﻟﻴﻞ‪.‬‬
‫)‪ (٦‬ﺗﻨﻘﻴﺢ ﺍﳌﻨﺎﻁ‪-:‬‬
‫ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺘﻨﻘﻴﺢ‪ :‬ﺍﻟﺘﻬﺬﻳﺐ ﻭﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫ﻭﺍﳌﻨﺎﻁ‪ :‬ﺍﺳﻢ ﻣﻜﺎﻥ ﻣﻦ ﺍﻹﻧﺎﻃﺔ ﻭﻫﻲ ﺍﻟﺘﻌﻠﻴﻖ ﻭﺍﻹﻟﺼﺎﻕ‪.‬‬
‫ﰒ ﺫﻛﺮ ﺗﻌﺮﻳﻔﺎﺕ ﺍﻷﺻﻮﻟﻴﲔ‪ :‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺗﻴﻤﻴﻪ‪.‬‬
‫ﺃﻥ ﻳﻨﺺ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻰ ﺍﳊﻜﻢ ﻋﻘﻴﺐ ﺃﻭﺻﺎﻑ ﻳﻌﺮﻑ ﻓﻴﻬﺎ ﻣﺎ ﻳﺼﻠﺢ ﻟﻠﺘﻌﻠﻴﻞ ﻭﻣﺎ ﻳـﺼﺢ ﻓﻴﻨﻔـﻊ‬
‫ﺍ‪‬ﺘﻬﺪ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻣﺎ ﻳﻠﻐﻰ ﻣﺎ ﺳﻮﺍﻩ‪.‬‬
‫ﻭﻳﻘﻮﻡ ﺍ‪‬ﺘﻬﺪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺑﻌﻤﻠﻴﺘﲔ‪:‬‬
‫‪ -١‬ﺣﺬﻑ‪ :‬ﻓﻴﺤﺬﻑ ﻣﺎ ﻻ ﻳﺼﻠﺢ ﻣﻦ ﺍﻷﻭﺻﺎﻑ‪.‬‬
‫‪ -٢‬ﺗﻌﻴﲔ‪ :‬ﺣﻴﺚ ﻳﻘﻮﻡ ﺑﺘﻌﻴﲔ ﺍﻟﻘﻠﺔ ﻣﻦ ﺑﲔ ﻣﺎ ﺗﺒﻘﻰ‪.‬‬
‫ﻭﻳﻌﺮﺽ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻨﺎﻁ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﻈﺮ ﰲ ﻣﻌﺮﻓﺔ ﻭﺟﻮﺩ ﺍﻟﻌﻠﺔ ﰲ ﺁﺣﺎﺩ ﺍﻟﺼﻮﺭ ﺑﻌﺪ ﻣﻌﺮﻓﺘﻬﺎ ﰲ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﰒ ﻳﺴﺘﻜﻤﻞ ﺍﳌﺒﺤﺚ ﺑﺬﻛﺮ‪:‬‬
‫‪ -١‬ﻗﻴﺎﺱ ﺍﻟﻐﺎﺋﺐ ﻋﻠﻰ ﺍﻟﺸﺎﻫﺪ‪:‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﻧﻔﺴﻪ ﺍﻟﻘﻴﺎﺱ ﺍﻷﺻﻮﱄ؛ ﻭﻟﻜﻦ ﻋﻨﺪ ﺍﳌﺘﻜﻠﻤﲔ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻗﻴﺎﺱ ﺍﻟﻐﺎﺋﺐ ﻋﻠﻰ ﺍﻟﺸﺎﻫﺪ ﻣﻊ‬
‫ﺇﺿﺎﻓﺔ ﺑﻌﺾ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻫﻲ ﺍﳉﻤﻊ ﺑﺎﻟﻌﻠﺔ‪ ،‬ﻭﺍﳉﻤﻊ ﺑﺎﻟﺸﺮﻁ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻭﺍﳊﺪ‪.‬‬

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 ‫ﺍﳉﻤﻊ ﺑﺎﻟﻌﻠﺔ‪.‬‬ ‫)ﺃ(‬
‫ﺍﳉﻤﻊ ﺑﺎﻟﺸﺮﻁ‪.‬‬ ‫) ﺏ(‬
‫ﺍﳉﻤﻊ ﺑﺎﻟﺪﻟﻴﻞ‪.‬‬ ‫) ﺕ(‬
‫ﺍﳉﻤﻊ ﺑﺎﳊﺪ‪ .‬ﻭﻓﺼﻞ ﺍﻷﻣﺮ ﰲ ﺗﻌﺮﻳﻒ ﻛﻞ‪.‬‬ ‫) ﺙ(‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‬

‫"ﻧﻘﺪ ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ"‬

‫ً‬
‫ﺃﻭﻻ‪ :‬ﻧﻘﺪ ﺍﳊﺪ ﺍﳌﻨﻄﻘﻲ‪:‬‬
‫ﻭﻳﻨﺼﻒ ﻋﻠﻰ ﻗﻀﻴﺘﲔ‪-:‬‬
‫‪ -١‬ﺍﻟﺘﺼﻮﺭ ﻻ ﻳﻨﺎﻝ ﺇﻻ ﺑﺎﳊﺪ‪ ،‬ﻭﻫﺬﻩ ﲤﺜﻞ ﺍﳌﻘﺎﻡ ﺍﻟﺴﺎﻟﺐ‪.‬‬
‫‪ -٢‬ﺍﳊﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺼﻮﺭﺍﺕ ﻭﻫﺬﻩ ﲤﺜﻞ ﺍﳌﻘﺎﻡ ﺍﳌﻮﺟﺐ‪.‬‬
‫ﻭﻗﺪ ﻭﺟﻪ ﺍﺑﻦ ﺗﻴﻤﻴﻪ ﺍﻧﺘﻘﺎﺩﺍﺕ ﻛﺜﲑﺓ ﳍﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻭﻫﻲ "ﺍﻟﺘﺼﻮﺭ ﻻ ﻳﻨﺎﻝ ﺇﻻ ﺑﺎﳊﺪ(‪.‬‬
‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺜﺎﻧﻴﺔ "ﺍﳊﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺼﻮﺭﺍﺕ" ﻓﺈﻥ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻧﻘﺪﻩ ﰲ ﻣﺴﺄﻟﺘﲔ‪:‬‬
‫‪ -٢‬ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﳊﺪ ﻻ ﻳﺼﻮﺭ ﺍﶈﺪﻭﺩ‪.‬‬ ‫‪ -١‬ﺗﺮﻛﻴﺐ ﺍﳊﺪ‬
‫ً‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻧﻘﺪ ﺍﻟﻘﻴﺎﺱ‪:‬‬
‫ﻳﻮﺿﺢ ﺍﳌﺆﻟﻒ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ﺍﳌﻮﺟﻪ ﺇﱃ ﺍﻟﻘﻴﺎﺱ ﻟﻴﺲ ﺇﱃ ﺍﻟﻘﻴﺎﺱ ﻛﻤﺒﺪﺃ‪ ،‬ﻭﻟﻜﻦ ﺇﱃ ﻗﻴﺎﺱ ﺍﻷﺭﺳﻄﻲ‬
‫ﺍﻟﺬﻱ ﳝﻜﻦ ﺍﻟﺘﻮﺻﻞ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﺑﺪﻭﻧﻪ ﻭﺭﻛﺰ ﻋﻠﻰ ﻗﻀﻴﺘﲔ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﻟﺘﺼﺪﻳﻖ ﻻ ﻳﻨﺎﻝ ﺇﻻ ﺑﺎﻟﻘﻴﺎﺱ‪.‬‬
‫‪ -٢‬ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺼﺪﻳﻘﺎﺕ‪.‬‬
‫ﻭﻗﺪ ﻧﻘﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺍﻷﺻﻮﻟﲔ ﻋﻨﺪﻣﺎ ﺭﺃﻱ ﺃﻥ ﺍﺳﺘﺪﻻﻻ‪‬ﻢ ﲣﺘﻠﻒ ﻋﻦ ﻫـﺬﺍ ﺍﻟﻘﻴـﺎﺱ‪،‬‬
‫ﻓﺄﻧﻜﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺑﺮﺭ ﺫﻟﻚ ﲟﺎ ﻳﻠﻲ‪....:‬‬
‫‪ -١‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺩﻋﻮﻯ ﺑﻼ ﺩﻟﻴﻞ‪.‬‬
‫‪ -٢‬ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ ﻟﻴﺲ ﻓﻄﺮﻳﹰﺎ‪.‬‬
‫‪ -٣‬ﺃﻥ ﺍﻟﺘﺼﺪﻳﻘﺎﺕ ﺃﻭ ﺍﻟﻌﻠﻢ ﻻ ﻳﺘﻮﻗﻒ ﲢﺼﻴﻠﻪ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ‪.‬‬
‫ﰒ ﻧﻘﺪ ﺑﻌﺪ ﺫﻟﻚ‪-:‬‬

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 ‫ﺃ‪ -‬ﺿﺮﻭﺭﺓ ﻭﺟﻮﺩ ﺍﻟﻜﻠﻴﺔ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺑﻀﺮﻭﺭﺓ ﺍﳊﺪ ﺍﻷﻭﺳﻂ‪.‬‬ ‫ﺏ‪-‬‬

‫ﻗﻴﻤﺔ ﺍﻟﻘﻴﺎﺱ ﻭﻣﺪﻯ ﺇﻓﺎﺩﺗﻪ ﻟﻠﻌﻠﻢ‪:‬‬

‫ﻭﺟﻪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻧﺘﻘﺎﺩﺍﺕ ﻛﺜﲑﺓ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.:‬‬
‫‪ -١‬ﺍﻟﻘﻴﺎﺱ ﻋﺪﱘ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﺍﻟﻌﻠﻢ‪.‬‬
‫‪ -٢‬ﺍﻟﻘﻴﺎﺱ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸﻲﺀ ﺍﳌﻌﲔ‪.‬‬
‫ﻼ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﻣﻮﻗﻒ ﺍﻟﻔﺮﻳﻖ ﺍﻷﺧﺮ ﻣﻦ ﻫﺬﺍ "ﺑﻴﻜـﻮﻥ" ﻭ‬
‫ﰒ ﺫﻛﺮ ﻣﻮﻗﻒ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻣﻔﺼ ﹰ‬
‫"ﻣﻞ"‪.‬‬
‫ﺗﻌﻘﻴﺐ‪:‬‬
‫ﺧﺼﺎﺋﺺ ﺍﻟﻘﻴﺎﺱ ﺍﻷﺻﻮﱄ‪:‬‬
‫)‪ (١‬ﺑﲔ ﺍﻟﻘﻴﺎﺱ ﺍﻷﺻﻮﱄ ﻭﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ‪:‬‬
‫ﻭﻳﻮﺿﺢ ﻓﻴﻪ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻤﺎ ﰲ‪:‬‬
‫)ﺃ( ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ ﻛﺎﻥ ﻭﻟﻴﺪ ﺍﻟﺘﻔﻜﲑ ﺍﻻﺳﺘﻨﺒﺎﻃﻲ ﺍﻟﺸﺎﺋﻊ ﰲ ﻋﺼﺮﻩ‪ ،‬ﺃﻣﺎ ﺍﻷﺻـﻮﱄ ﻓﻬـﻮ ﻧﺘـﺎﺝ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺣﺜﺖ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﻻﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫)ﺏ( ﺍﻟﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ ﻗﺎﺋﻢ ﻋﻠﻰ ﻧﻈﺮﻳﺔ ﺍﻟﱪﻫﺎﻥ‪ :‬ﺃﻣﺎ ﺍﻷﺻﻮﱄ ﻓﻘﺎﺋﻢ ﻋﻠﻰ ﻣﻘﺪﻣﺔ ﻭﺍﺣـﺪﺓ ﻭﺃﺭﺑﻌـﺔ‬
‫ﺃﺭﻛﺎﻥ‪.‬‬
‫)ﺝ( ﺍﳌﻨﻄﻘﻲ ﻻ ﻳﻔﻴﺪ ﻋﻠﻤﹰﺎ ﺣﻘﻴﻘﻴﹰﺎ‪ ..‬ﲞﻼﻑ ﺍﻷﺻﻮﱄ ﻓﺘﻘﻮﻡ ﺑﻪ ﺍﻟﱪﻫﻨﺔ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﳎﻬﻮﻟﺔ ﻋـﻦ‬
‫ﻃﺮﻳﻖ ﺍﻻﺳﺘﻨﺒﺎﻁ‪.‬‬
‫)ﺩ( ﺍﳌﻨﻄﻘﻲ ﻳﻨﺘﻘﻞ ﻓﻴﻪ ﻣﻦ ﻛﻠﻲ ﺇﱃ ﺟﺰﺋﻲ‪ ،‬ﺃﻣﺎ ﺍﻷﺻﻮﱄ ﻓﻤﻦ ﺟﺰﺋﻲ ﺇﱃ ﺟﺰﺋﻲ ﻟﺮﺍﺑﻂ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﺑﲔ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺍﻟﺘﻤﺜﻴﻞ ﺍﻷﻭﺳﻄﻲ‪:‬‬
‫ﰒ ﻳﺴﻮﻕ ﺍﻟﻔﺮﻭﻕ ﺑﺎﺳﺘﻔﺎﺿﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﻣﻘﺎﺭﻧﺎﹰ‪ ،‬ﻭﻻ ﻧﺮﻳﺪ ﺇﻹﻃﺎﻟﺔ‪ ،‬ﻭﻛﻔﻰ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.‬‬

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 ‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‬

‫ﻧﻈﺮﻳﺔ ﺍﻻﺳﺘﻘﺮﺍء ﺍﻟﺘﺠﺮﻳﺒﻲ‬

‫ﻭﻗﺴﻢ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺇﱃ ﻓﺼﻠﲔ‪ -:‬ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ‪:‬‬

‫‪ -١‬ﺍﻻﺳﺘﻘﺮﺍء ﻭﺃﺳﺎﺳﻪ‪.‬‬
‫ﺃ‪ -‬ﻧﺸﺄﺓ ﺍﻻﺳﺘﻘﺮﺍﺀ‪ :‬ﻳﻌﺮﻑ ﻓﻴﻪ ﺍﻻﺳﺘﻘﺮﺍﺀ ﺑﺄﻧﻪ "ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍ‪‬ﻬﻮﻝ ﻣﻦ ﺍﳌﻌﻠﻮﻡ‪ ،‬ﺃﻭ ﻫﻮ ﺍﻧﺘﻘﺎﻝ‬
‫ﺍﻟﺬﻫﻦ ﻣﻦ ﺣﻜﻢ ﺧﺎﺹ ﺇﱃ ﺣﻜﻢ ﻋﺎﻡ" ﻭﻫﻮ ﻗﺴﻤﺎﻥ‪:‬‬
‫‪ ١-١‬ﺍﺳﺘﻘﺮﺍﺀ ﺗﺎﻡ‪ :‬ﻳﻘﻮﻡ ﻋﻠﻰ ﻓﺤﺺ ﺍﳊﺎﻻﺕ ﺍﳉﺰﺋﻴﺔ‪.‬‬
‫‪ ١-٢‬ﺍﺳﺘﻘﺮﺍﺀ ﻧﺎﻗﺺ‪ :‬ﻳﻜﺘﻔﻰ ﻓﻴﻪ ﺑﺒﻌﺾ ﺍﳊﺎﻻﺕ ﺍﳉﺰﺋﻴﺔ‪.‬‬
‫ﺍﻧﺘﻘﺎﺩﺍﺕ ﻭﺟﻬﺖ ﺇﱃ ﺍﻻﺳﺘﻘﺮﺍﺀ ﺍﻟﺘﺎﻡ‪:‬‬
‫‪ -١‬ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻹﺣﺼﺎﺀ ﺍﻟﻜﺎﻣﻞ ﳉﻤﻴﻊ ﺍﳉﺰﺋﻴﺎﺕ‪.‬‬
‫‪ -٢‬ﻻ ﻳﻌﺪ ﺍﺳﺘﻘﺮﺍﺀ ﻷﻧﻪ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻜﻠﻴﺎﺕ ﰲ ﻣﻘﺪﻣﺎﺗﻪ‪.‬‬
‫‪ -٣‬ﻓﺸﻞ ﰲ ﺇﺩﺭﺍﻙ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﲔ ﺑﻌﺾ ﺍﳉﺰﺋﻴﺎﺕ‪.‬‬
‫‪ -٤‬ﺃﻥ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻋﻘﻴﻤﺔ ﻻ ﺗﻀﻴﻒ ﺷﻴﺌﹰﺎ ﺟﺪﻳﺪﹰﺍ‪.‬‬
‫ﺃﻣﺎ ﺍﳉﻮﺍﻧﺐ ﺍﻹﳚﺎﺑﻴﺔ‪:‬‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻴﺴﺮ ﻋﻠﻴﻨﺎ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﳝﻜﻨﻨﺎ ﻣﻦ ﺍﳊﻴﺎﺓ ﺑﺸﻜﻞ ﺃﻳﺴﺮ‪.‬‬ ‫)‪(١‬‬
‫ﻗﺪ ﻳﻌﻄﻲ ﺍﻟﻌﺎﻡ ﺩﻗﺔ ﺃﻛﱪ ﻭﻳﻘﻴﻨﹰﺎ ﺃﻭﺛﻖ‪.‬‬ ‫)‪(٢‬‬

‫ﺍﻻﺳﺘﻘﺮﺍء ﺍﻟﻌﻠﻤﻲ )ﺃﻭ ﺍﻟﻨﺎﻗﺺ(‬

‫ﻼ ﻋﻨﺪ ﺍﻟﻘﺪﻣﺎﺀ ﺣﱴ ﺑﺪﺍﻳﺔ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﻧﺘﻴﺠـﺔ ﺍﲡـﺎﻩ‬
‫ﻳﻌﺮﺽ ﻟﻪ ﻋﺮﺿﹰﺎ ﺳﺮﻳﻌﹰﺎ ﰲ ﺃﻧﻪ ﻛﺎﻥ ﻣﻬﻤ ﹰ‬
‫ﺍﻟﺪﺍﺭﺳﲔ ﻟﻠﻤﻨﻄﻖ ﺇﱃ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺇﳘﺎﻝ ﺍﻻﺳﺘﻘﺮﺍﺀ‪ ،‬ﺣﱴ ﻇﻬﺮﺕ ﺑﺪﺍﻳﺔ ﺫﻟﻚ ﻣﻊ "ﺑﻴﻜـﻮﻥ" ﰲ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪ ،‬ﺣﲔ ﻧﻘﻞ ﺍﻟﻌﺮﺏ ﺍﻟﺮﻭﺡ ﺍﻟﻌﻠﻤﻴﺔ ﺇﱃ ﺃﻭﺭﺑﺎ‪ ،‬ﻭﺃﻃﻠﻊ ﺑﻴﻜﻮﻥ ﻋﻠﻰ ﻋﻠﻮﻡ ﺍﻟﻌﺮﺏ‪،‬‬
‫ﻭﺃﺩﺭﻙ ﺃﳘﻴﺔ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﳌﻼﺣﻈﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺧﻄﻮﺓ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻟﻜﻨﻬﺎ ﻓﺸﻠﺖ ﶈﺎﺭﺑـﺔ ﺭﺟـﺎﻝ ﺍﻟـﺪﻳﻦ ﻻ‬
‫ﳌﺨﺎﻟﻘﺘﻬﺎ ﻟﻔﻠﺴﻔﺘﻪ ﺃﺭﺳﻄﻮ ‪ ...‬ﻭﺍﺳﺘﻤﺮ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺣﱴ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ .‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﲣﻤـﺮﺕ‬

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‫ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺣﱴ ﺃﺗﻰ "ﺩﻱ ﻓﺘﺶ" ‪١٥١٥‬ﻡ ﺍﻟﺬﻱ ﻳﻌﺪ ﻣﻦ ﻃﻼﺋﻊ ﻋﺼﺮ ﺍﻟﻨﻬﻀﺔ ﺍﻟﱵ ﺳـﺎﻋﺪﺕ ﺍﻟﻈـﺮﻭﻑ‬
‫ﻋﻠﻰ ﳒﺎﺣﻪ ﻭﻣﻨﻬﺎ‪:‬‬
‫ﳕﻮ ﺭﻭﺡ ﺍﻟﻨﻘﺪ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﺃﳘﻴﺔ ﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﻭﻇﻬﻮﺭ ﺍﻟﻄﺒﺎﻋﺔ ﻭﺍﻹﻃﻼﻉ ﻋﻠﻰ ﻋﻠﻮﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻓﺎﺩ ﻣﻨﻬﺎ‬
‫"ﺩﻓﺘﺸﻲ" ﺣﱴ ﺃﻋﺎﺩ ﺇﱃ ﺍﳊﻴﺎﺓ ﺭﻭﺡ ﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﻭﻛﺎﻥ ﺧﻄﻮﺓ ﰲ ﺍﻟﻄﺮﻳﻖ ﻟﻜﻨﻪ ﱂ ﻳﻮﺿﺢ ﻣﻌﺎﱂ ﺍﳌﻨـﻬﺞ‪ ،‬ﻭﱂ‬
‫ﻳﺴﺘﻄﻴﻊ ﻣﻨﺎﻫﻀﺔ ﻣﻨﻄﻖ ﺃﺭﺳﻄﻮ‪ ،‬ﻭﻟﻜﻦ ﻛﺎﻥ ﺧﻄﻮﺓ ﰲ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻓﺮﻧﺴﻴﺲ ﺑﻴﻜﻮﻥ‪:‬‬
‫ﺟﺎﺀ ﻟﻴﺪﺭﻙ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﻣﻨﻬﺞ ﻋﻠﻤﻲ ﺟﺪﻳﺪ‪ ،‬ﻭﻟﺬﺍ ﻓﺈﻧﻪ ﻧﻘﺾ ﺩﻋﺎﺋﻢ ﺍﳌﻨﻬﺞ ﺍﻟﻘـﺪﱘ‪ ،‬ﻭﻳﻨـﺸﺄ‬
‫ﻣﻨﻬﺠﹰﺎ ﺟﺪﻳﺪﹰﺍ ﺃﻭﺿﺤﻪ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻷﻭﺭﺟﺎﻧﻮﻥ ﺍﳉﺪﻳﺪ" ﺃﻱ ﺍﳌﻨﻄﻖ ﺍﳉﺪﻳﺪ‪.‬‬
‫ﻭﻗﺪ ﺷﺎﺏ ﻣﻨﻬﺠﻪ ﺑﻌﺾ ﺍﻟﻘﺼﻮﺭ؛ ﻟﻜﻦ ﺗﻼﻣﻴﺬﻩ ﻣﻦ ﺑﻌﺪﻩ "ﻣـﻞ" ﻭ "ﺑﺮﻧـﺎﺭﺩ" ﺍﺳـﺘﻄﺎﻋﻮﺍ ﺃﻥ‬
‫ﻳﺼﺤﺤﻮﺍ ﺗﻠﻚ ﺍﻷﺧﻄﺎﺀ ﻭﳜﻠﺼﻮﻩ ﻣﻦ ﺍﻟﻘﺼﻮﺭ ﰲ ﺛﻼﺙ ﻣﺮﺍﺣﻞ‪-:‬‬
‫)‪ (٢‬ﻣﺮﺣﻠﺔ ﺍﻟﻜﺸﻒ ﺃﻭ ﺍﻹﺧﺘﺮﺍﻉ‪.‬‬ ‫)‪ (١‬ﻣﺮﺣﻠﺔ ﺍﻟﺒﺤﺚ‬
‫)‪ (٣‬ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﱪﻫﺎﻥ‪.‬‬

‫ﺃﺳﺲ ﺍﻷﺳﺘﻘﺮﺍء‪:‬‬
‫)‪ (١‬ﻣﺒﺪﺃ ﺍﻟﺴﺒﺒﻴﺔ؛ ﺃﻭ ﺍﻟﻌﻠﻴﺔ ﺍﻟﻌﺎﻡ‪:‬‬
‫ﻭﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻳﻘﺮﺭ ﺃﻥ ﺍﻟﻈﻮﺍﻫﺮ ﺗﺘﺮﺍﺑﻂ ﻋﻠﻰ ﳓﻮ ﻋﻠﻲ‪ ،‬ﻭﺃﻥ ﻟﻜﻞ ﻣﻌﻠﻮﻝ ﻋﻠﺔ‪ ،‬ﻭﺍﳌﺸﺘﺒﻬﺎﺕ ﻣﺘﻤﺎﺛﻠـﺔ‬
‫ﺍﻟﻌﻠﻞ‪.‬‬
‫)‪ (٢‬ﻣﺒﺪﺃ ﺃﻭ ﻓﻜﺮﺓ ﺍﻹﻃﺮﺍﺩ ﰲ ﺍﻟﻄﺒﻴﻌﻲ‪:‬‬
‫ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﻄﺒﻴﻌﺔ ﲣﻀﻊ ﻟﻨﻈﺎﻡ ﺛﺎﺑﺖ ﻋﺎﻡ ﻣﻄﺮﺩ ﻻ ﳜﺘﻠﻒ‪ ،‬ﻓﻬﻲ ﺗﺴﲑ ﻋﻠﻰ ﻧﺴﻖ ﻭﺍﺣﺪ ﻻ ﻳـﺘﻐﲑ‬
‫ﻭﻻ ﻳﺘﺒﺪﻝ‪.‬‬
‫ﰒ ﻳﺴﻮﻑ ﻣﺎ ﻭﺭﺩ ﻋﻠﻰ ﻣﺒﺪﺃ )ﺍﳊﺘﻤﻴﺔ( ﻭﻫﻮ ﻓﺮﺽ ﺍﻟﻔﺮﻭﺽ ﻋﻨﺪ ﺍﳌﻨﺎﻃﻘﺔ ﻳﻘﺒﻞ ﺑﻼ ﺑﺮﻫـﺎﻥ‪ ،‬ﻭﻣـﺎ‬
‫ﻧﻘﻞ ﺣﻮﻟﻪ ﻣﻦ ﺧﻼﻑ ﰲ ﻗﺒﻮﻟﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻄﻠﻘﺔ‪.‬‬
‫ﰒ ﺧﺘﻢ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺑﺎﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

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‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻻﺳﺘﻘﺮﺍﺀ‪ ،‬ﻭﺭﺩ ﻓﻴﻪ ﻋﻠﻰ ﻣﻦ ﻗﻠﻞ ﻣﻦ ﺷﺄﻥ ﺍﻻﺳﺘﻘﺮﺍﺀ ﰲ ﻣﻘﺎﺑﻞ‬ ‫)‪(١‬‬
‫ﺍﻟﻘﻴﺎﺱ‪.‬‬
‫ﺃﺛﺒﺖ ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻻﺛﻨﲔ ﻣﺘﺼﻠﺔ ﻭﻻ ﺍﻧﻔﺼﺎﻝ ﺑﻴﻨﻬﺎ‪.‬‬ ‫)‪(٢‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‬

‫ﻣﺮﺍﺣﻞ ﺍﻻﺳﺘﻘﺮﺍء ﻭﻃﺮﻗﻪ‬

‫ﻭﲢﺪﺙ ﻋﻦ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ ﻭﻫﻲ‪-:‬‬
‫)‪ (٣‬ﻣﺮﺣﻠﺔ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﱪﻫﺎﻥ‪.‬‬ ‫)‪ (٢‬ﻣﺮﺣﻠﺔ ﺍﻟﻜﺸﻒ‬ ‫)‪ (١‬ﻣﺮﺣﻠﺔ ﺍﻟﺒﺤﺚ‬
‫ﻭﻓﺼﻞ ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ‪ ،‬ﰒ ﲢﺪﺙ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻋﻦ ﺍﳌﻼﺣﻈﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ ﻭﺃﳘﻴﺔ ﻛﻞ ﻣﻨﻬﺎ‪.‬‬
‫ﰒ ﻋﺮﺝ ﻋﻠﻰ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺫﻛﺮ ﺃ‪‬ﺎ ﺃﺟﺪﺓ ﻣﻦ ﺍﳌﻼﺣﻈﺔ؛ ﻷﻣﻮﺭ ﻋﺪﺓ ﺃﳘﻬﺎ‪:‬‬
‫‪ -١‬ﲢﻠﻴﻞ ﺍﻟﻈﻮﺍﻫﺮ‪.‬‬
‫‪ -٢‬ﺗﺮﻛﻴﺐ ﺍﻟﻈﻮﺍﻫﺮ‪.‬‬
‫‪ -٣‬ﺍﻟﺪﻗﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‪.‬‬
‫ﻭﺫﻛﺮ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﻭﻓﺼﻞ ﰲ ﻛﻞ ﻧﻮﻉ‪ ،‬ﰒ ﺫﻛﺮ ﺷﺮﻭﻁ ﺍﳌﻼﺣﻈﺔ ﻭﺍﻟﺘﺠﺮﺑﺔ‪.‬‬
‫ﰒ ﻋﺮﺝ ﻋﻠﻰ ﻣﺮﺣﻠﺔ ﺍﻟﻜﺸﻒ ﻭﺗﻌﺮﻳﻔﻪ‪ ،‬ﻭﺍﻟﻐﺮﺽ‪ ،‬ﻭﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﻭﺽ‪ ،‬ﻭﺷﺮﻭﻁ ﺍﻟﻐـﺮﺽ ﺍﻟﻌﻠﻤـﻲ‪،‬‬
‫ﻭﻭﻇﻴﻔﺘﻪ‪ ،‬ﰒ ﻳﻌﺮﺽ ﺑﻌﺪ ﺫﻟﻚ ﳌﺎ ﺃﺛﲑ ﻣﻦ ﻋﺪﺍﺀ ﺣﻮﻝ ﺍﻟﻐﺮﺽ‪.‬ﰒ ﲢﺪﺙ ﻋﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺤﻘﻴـﻖ ﻭﺍﻟﱪﻫـﺎﻥ‪،‬‬
‫ﻭﺍﻟﻄﺮﻕ ﺍﻟﱵ ﺗﻘﻮﻡ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺫﻛﺮ ﺑﻌﺪ ﺫﻟﻚ ﻃﺮﻳﻘﺔ "ﻣﻞ" ﻭﻣﺎ ﺗﺘﻠﺨﺺ ﻓﻴﻪ‪.‬‬

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 ‫ﺧﺎﲤﺔ ﺍﻟﺒﺤﺚ‬

‫"ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ"‬
‫ﺃﻥ ﻣﻔﻜﺮﻱ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺍﻷﺻﻮﻟﻴﲔ ﺃﻗﺎﻣﻮﺍ ﻣﻨﻬﺠﻬﻢ ﻋﻠﻰ ﻓﻜﺮﺗﲔ ﺃﺳﺎﺳﻴﺘﲔ‪ ،‬ﺍﻟﻌﻠﻴﺔ‪،‬‬ ‫)‪(١‬‬
‫ﺍﻹﻃﺮﺍﺩ‪.‬‬
‫ﺃﻥ ﺍﻷﺻﻮﻟﻴﲔ ﺃﺗﺎﺣﻮﺍ ﺍﶈﺎﻝ ﰲ ﻣﻨﻬﺠﻬﻢ ﻟﻠﻤﻼﺣﻈﺔ ﻭﺍﻟﺘﺠﺮﺑﺔ‪.‬‬ ‫)‪(٢‬‬
‫ﺫﻛﺮ ﺍﻷﺻﻮﻟﻴﲔ ﺷﺮﻭﻃﺎﹰ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﻟﻠﻌﻠﺔ ﺗﻌﺪ ﻃﺮﻗﹰﺎ ﻟﻠﺘﺤﻘﻖ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻣﻨﻬﺎ‬ ‫)‪(٣‬‬
‫ﺍﻻﻃﺮﺍﺩ‪ ،‬ﻭﺍﻻﻧﻌﻜﺎﺱ‪ ،‬ﻭﻫﻲ ﻧﻔﺴﻬﺎ ﻣﺎ ﺃﲰﺎﻫﺎ "ﻣﻞ" ﻃﺮﻳﻘـﺔ ﺍﻷﺧـﺘﻼﻑ ﻭﻣﻨـﻬﺎ‬
‫ﺍﻟﺪﻭﺭﺍﻥ‪ ،‬ﻭﺗﻨﻘﻴﺢ ﺍﳌﻨﻂ‪.‬‬
‫ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﺃﻭﻝ ﻣﻦ ﺍﻧﺘﻘﺪ ﻣﻨﻄﻖ ﺃﺭﺳﻄﻮ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻭﺭﺑﻴـﻮﻥ ﻭﻗﺘـﺬﺍﻙ ﰲ‬ ‫)‪(٤‬‬
‫ﻇﻠﻤﺎﺕ ﺍﳉﻬﻞ‪.‬‬
‫ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺍﺳﺘﺨﺪﻣﻮﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ‪ ،‬ﻭﻭﺿﻌﻮﺍ ﻟﻪ ﺃﺻﻮ ﹰﻻ ﻗﺒﻞ ﺍﻟﻐﺮﺑﻴﲔ‪.‬‬ ‫)‪(٥‬‬
‫ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻜﻨﻴﺴﺔ ﺗﺪﻋﻮ ﺇﱃ ﺍﳉﻬﻞ ﻟﺬﺍ ﺛﺎﺭﻭﺍ ﻋﻠﻴﻬﺎ‪.‬‬ ‫)‪(٦‬‬
‫ﻼ ﳍﻢ ﻳﻀﺎﻫﻲ ﻭﻳﻨﺎﻇﺮ ﻣﻨﻄﻖ ﺃﺭﺳﻄﻮ‪ ،‬ﻣﻊ ﺗﻔﺎﺩﻱ‬
‫ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺿﻌﻮﺍ ﻣﻨﻬﺠﹰﺎ ﻣﺘﻜﺎﻣ ﹰ‬ ‫)‪(٧‬‬
‫ﻣﺎ ﺑﻪ ﻣﻦ ﻋﻴﺐ‪.‬‬
‫ﺃﻥ ﻫﺠﻮﻡ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻣﻨﻄﻖ ﺃﺭﺳﻄﻮ ﻟﻴﺲ ﻟﻜﻮﻧﻪ ﻣﻨﻄﻖ ﺃﺭﺳﻄﻮ‪ ،‬ﺑﻞ ﳌﺎ ﺑﻪ ﻣـﻦ‬ ‫)‪(٨‬‬
‫ﺃﺧﻄﺎﺀ‪ ،‬ﻭﳐﺎﻟﻔﺎﺕ ﺗﻀﻴﻖ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺣﺴﻦ ﺗﻘﺴﻴﻢ ﺍﻟﺒﺤﺚ ﻣﻊ ﻭﺿﻮﺡ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪.‬‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻭﺿﻮﺡ ﺍﻟﻔﻜﺮﺓ ﻟﺪﻯ ﺍﳌﺆﻟﻒ‪ ،‬ﻭﻣﺪﻯ ﻋﻤﻘﻪ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﱵ ﻭﺟـﺪﻧﺎﻫﺎ ﰲ ﻃﻴـﺎﺕ‬
‫ﺍﻟﺒﺤﺚ‪.‬‬
‫)‪ (١١‬ﻭﺿﻊ ﻟﻜﻞ ﻣﺼﻄﻠﺢ ﺗﻌﺮﻳﻔﻪ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﻊ ﺿﺮﺏ ﺍﻷﻣﺜﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺳﻌﺔ ﻋﻠﻢ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﺣﺎﻃﺘﻪ ﺍﻟﺸﺎﻣﻠﺔ ﲟﻮﺿﻮﻉ ﲝﺜﻪ‪ ..‬ﺍﻟﻠﻬﻢ ﺃﺭﺣـﻢ‬
‫ﻭﺃﺭﻓﻊ ﺩﺭﺟﺎﺗﻪ ﻭﺃﻏﻔﺮ ﻟﻪ‪ ،‬ﻭﺃﺭﺿﻰ ﻋﻨﻪ‪ ،‬ﻭﻋﻨﺎ ﲨﻴﻌﹰﺎ ﻭﺧﺺ ﺃﺳﺘﺎﺫﻧﺎ ﺩ‪ /‬ﻋﺒﺪﺍﻟﻠﻄﻴﻒ‬
‫ﺍﻟﻌﺒﺪ ﲟﺰﻳﺪ ﻓﻀﻞ‪ ...‬ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

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 ‫ﻓﻬﺎﺭﺱ ﺍﻟﺒﺤﺚ‬

‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿﻮﻉ‬

‫ﺍﻝﻤﻘﺩﻤﺔ‪١ .................................................................‬‬

‫ﺍﻝﻤﺒﺤﺙ ﺍﻷﻭل‪٣ ...........................................................‬‬

‫ﺘﻌﺭﻴﻑ ﻤﻭﺠﺯ ﺒﺎﻝﻤﺅﻝﻑ ‪٣ .................................................‬‬

‫ﺍﻝﻤﺒﺤﺙ ﺍﻝﺜﺎﻨﻲ ‪٤ ..........................................................‬‬

‫ﻭﺼﻑ ﻭﻋﺭﺽ ﺍﻝﻜﺘﺎﺏ ‪٤ .................................................‬‬

‫ﺍﻝﺒﺎﺏ ﺍﻷﻭل ‪٨ ............................................................‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻝﻘﻴﺎﺱ ﺍﻝﻤﻨﻁﻘﻲ ‪٨ ..................................................‬‬

‫ﺍﻝﻔﺼل ﺍﻷﻭل ‪٨ ...........................................................‬‬

‫ﻤﻘﺩﻤﺎﺕ ﺍﻝﻘﻴﺎﺱ ﻭﻋﻨﺎﺼﺭﻩ ‪٨ ...............................................‬‬

‫ﻤﻘﺩﻤﺎﺕ ﺍﻝﺘﻌﺭﻴﻑ ‪٩ .......................................................‬‬

‫ﺍﻝﺘﻌﺭﻴﻑ ‪١١ ...............................................................‬‬

‫ﺸﺭﻭﻁﻪ‪١١ .................................................................‬‬

‫ﺍﻝﻤﺒﺤﺙ ﺍﻝﺜﺎﻨﻲ‪ :‬ﺍﻝﻘﻀﺎﻴﺎ‪١٢ ...................................................‬‬

‫ﺃﻗﺴﺎﻤﻬﺎ‪١٢ .................................................................‬‬

‫ﺍﻝﻔﺼل ﺍﻝﺜﺎﻨﻲ‪١٦ ..........................................................:‬‬

‫ﺒﻨﺎﺀ ﺍﻝﻘﻴﺎﺱ ﻭﺃﺼﻭﻝﻪ‪١٦ .....................................................‬‬

‫ﺍﻝﺒﺎﺏ ﺍﻝﺜﺎﻨﻲ ﻨﻅﺭﻴﺔ ﺍﻝﻘﻴﺎﺱ‪١٩ ................................................‬‬

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 ‫ﺍﻝﻔﺼل ﺍﻷﻭل‪٢١ ...........................................................‬‬

‫ﺍﻝﻘﻴﺎﺱ ﺍﻷﺼﻭﻝﻲ ﻭﺃﺭﻜﺎﻨﻪ‪٢٢-٢١ ................................................‬‬

‫ﺍﻝﻌﻠﺔ ﻭﺸﺭﻭﻁﻬﺎ‪٢٣-٢٢ .........................................................‬‬

‫ﺍﻝﻔﺼل ﺍﻝﺜﺎﻨﻲ‪٢٧ ..........................................................:‬‬

‫ﺘﻘﺩ ﺍﻝﻘﻴﺎﺱ ﺍﻝﻤﻨﻁﻘﻲ‪٢٨-٢٧ .....................................................‬‬

‫ﺍﻝﺒﺎﺏ ﺍﻝﺜﺎﻝﺙ‪٢٩ ...........................................................:‬‬

‫ﺍﻝﻔﺼل ﺍﻷﻭل ‪ :‬ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻘﺭﺍﺀ ﺍﻝﺘﺠﺭﻴﺒﻲ‪٢٩ .................................‬‬

‫ﺍﻻﺴﺘﻘﺭﺍﺀ ﺍﻝﻌﻠﻤﻲ )ﺍﻝﻨﺎﻗﺹ(‪٣٠-٢٩ ..............................................‬‬

‫ﺍﻝﻔﺼل ﺍﻝﺜﺎﻨﻲ‪ :‬ﻤﺭﺍﺤل ﺍﻻﺴﺘﻘﺭﺍﺀ‪٣٢ .........................................‬‬

‫ﺍﻝﺨﺎﺘﻤﺔ‪٣٣ .................................................................‬‬

‫ﺍﻝﻔﻬﺎﺭﺱ‪٤٣ ................................................................‬‬

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