المرقاة في علم المنطق لأرشد العمري الخيربادي
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Faizan Nawazالمرقاة في علم المنطق لأرشد العمري الخيربادي
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Faizan Nawaz ْ
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ﻣﻘﺪﻣﺔ ﺍﻟﺘﺤﻘﻴﻖ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻞﹼ ﻋﻦ ﺃﻥ ﺗﻨﺎﻟﻪ ﺍﻟﺘﺼﻮﺭﺍﺕ ،ﻻ ﻳﺒﻠﻎ ﺍﻟﻌﻘﻞ ﻛﻨﻬﻪ ﻭﻻ ﺗﺼﻞ
ﺇﻟﻴﻪ ﺍﻹﺩﺭﺍﻛﺎﺕ ،ﺃﺣﺎﻁ ﻋﻠﻤﻪ ﺑﺎﳉﺰﺋﻴﺎﺕ ﻛﺈﺣﺎﻃﺘﻪ ﺑﺎﻟﻜﻠﻴـﺎﺕ ،ﻭﺍﻟـﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﻛﺮﻡ ﺍﳌﺨﻠﻮﻗﺎﺕ،ﺳﻴﺪﻧﺎ ﻭﺳﻨﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺍﻟـﺬﻱ ﺟـﺎﺀ
ﺑﺄﺷﺮﻑ ﺍﳌﻌﻠﻮﻣﺎﺕ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺃﻧﺼﺎﺭﻩ ﺍﻟﺬﻳﻦ ﺃﻃﺎﻋﻮﻩ ﻣﻦ ﻏـﲑ
ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﻗﻴﺎﺱ ﺃﻭ ﲤﺜﻴﻞ ﺃﻭ ﻓﺎﺳﺪ ﺍﳌﻐﺎﻟﻄﺎﺕ ،ﻭﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻌﻪ ﻭﺁﻣﻦ ﺑﻪ ﺇﱃ
ﺃﻥ ﻧﻠﻘﺎﻩ ﺑﺈﺫﻥ ﺍﷲ ﰲ ﺍﻟﻌﺮﺻﺎﺕ.
ﻭﺑﻌﺪ:
ﻓﻘﺪ ﺣﻔﻆ ﺍﻹﺳﻼﻡ ﻟﻠﻌﻘﻞ ﻣﻜﺎﻧﺘﻪ ،ﻭﺟﻌﻠﻪ ﻣﻨﺎﻁ ﺍﻟﺘﻜﻠﻴﻒ ،ﻭﺣﺬﹼﺭ ﻣﻦ ﺇﻟﻐﺎﺋﻪ
ﻭﺗﻌﻄﻴﻠﻪ ،ﺑﻞ ﺇﻥﹼ ﺍﻟﻌﻘﻞ ﰲ ﺍﻹﺳﻼﻡ ﺃﺣﺪ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﳋﻤﺲ ﺍﻟﱵ ﺟـﺎﺀﺕ
ﺍﻟﺸﺮﻳﻌﺔ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ.
ﻭﺣﱴ ﻳﺆﺩﻱ ﺍﻟﻌﻘﻞ ﺭﺳﺎﻟﺘﻪ ،ﻭﻟﻜﻲ ﻳﺘﻤﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﺳﺘﺜﻤﺎﺭ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ
ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻭﻫﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳﺎﻫﺎ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﻗﻮﺍﻋﺪ ﻭﻣـﺴﻠﹼﻤﺎﺕ ﻳﻨﻄﻠـﻖ
ﺍﳌﻔﻜﹼﺮ ﻣﻨﻬﺎ ،ﻭﻳﺒﲏ ﻋﻠﻴﻬﺎ ﺁﺭﺍﺀﻩ ﻭﺍﺟﺘﻬﺎﺩﺗﻪ ،ﻭﺧﻄﻮﺍﺕ ﺗﺒﲔ ﻟﻪ ﻃﺮﻳﻖ ﺭﺣﻠﺘﻪ
ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻬﻮﻝ.
ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﳌﺴﻠﹼﻤﺎﺕ ﻭﺗﻠﻚ ﺍﳋﻄﻮﺍﺕ ﻫﻲ ﻣﺎ ﲨﻌﻪ ﻓﻼﺳﻔﺔ ﺍﻟﻴﻮﻧـﺎﻥ ﰒﹼ
ﻫﺬﹼﺑﻪ ﻓﻼﺳﻔﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻃﻮﺭﻭﻩ ﻭﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻪ ﺍﺳﻢ ﻋﻠﻢ ﺍﳌﻨﻄﻖ.
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ﻭﻻ ﳜﻔﻰ ﻣﺎ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﻓﻮﺍﺋﺪ ﻻ ﻳﺴﺘﻐﲏ ﻋﻨﻬﺎ ﻃﺎﻟﺐ ﻋﻠﻢ ،ﺑﻞ ﻭﻻ ﻋﺎﻗﻞ
ﺑﻮﺟﻪ ﻋﺎﻡ).(١
ﻭﻟﻘﺪ ﺃﻭﱃ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻏﺎﻳﺔ ﺍﻻﻫﺘﻤﺎﻡ ﻓﺄﻟﹼﻔﻮﺍ ﻓﻴﻪ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﱵ
ﻳﻌﺠﺰ ﺍﻟﻌﺪ ﻋﻦ ﺣﺼﺮﻫﺎ ﻣﺎ ﺑﲔ ﻣﻄﻮﻝ ﻭﳐﺘﺼﺮ ﻭﻣﺘﻮﺳﻂ.
ﻭﻣﻦ ﺑﲔ ﺗﻠﻚ ﺍﳌﺆﻟﻔﺎﺕ ﻫﺬﺍ ﺍﳌﱳ ﺍﳌﺴﻤﻰ ﺑﺎﳌﺮﻗﺎﺓ ﻟﻺﻣﺎﻡ ﻓﻀﻞ ﺇﻣﺎﻡ ﺑﻦ ﳏﻤﺪ
ﺃﺭﺷﺪ ﺍﻟﻌﻤﺮﻱ ﺍﳋﲑ ﺁﺑﺎﺩﻱ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ١٢٤٣ﻫـ .
ﻭﻟﻘﺪ ﺃﻛﺮﻣﲏ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻘﺮﺍﺀﺓ ﻫﺬﺍ ﺍﳌﱳ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﻭﻭﺍﻟﺪﻧﺎ ﺍﻟﻌﻼﻣـﺔ
ﺍﻟﺸﻴﺦ ﳛﲕ ﺑﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳌﻼ ﺷﻴﺦ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ
ﺍﳊﻨﻔﻴﺔ ﰲ ﺍﻷﺣﺴﺎﺀ ،ﻓﺄﻟﻔﻴﺘﻪ ﻣﺘﻨﺎﹰ ﻣﻔﻴﺪﺍﹰ ﲨﻊ ﺑﲔ ﻭﺿﻮﺡ ﺍﻟﻌﺒـﺎﺭﺓ ﻭﻛﺜـﺮﺓ
ﺍﳌﺴﺎﺋﻞ ،ﺇﱃ ﺟﺎﻧﺐ ﺍﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ﲣﻠﻮﺍ ﻛﺘﺐ ﻣﺘﺄﺧﺮﻱ ﺍﳌﻨﺎﻃﻘﺔ ﻣﻨﻬﺎ،
ﻣﺜﻞ :ﻓﺼﻮﻝ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳋﻤﺲ ﻭﻏﲑﻫﺎ.
ﻓﺎﺳﺘﺸﺮﺕ ﺷﻴﺨﻨﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺧﺪﻣﺔ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻧﻈﺮﺍﹰ ﻟﻘﺪﻡ ﻃﺒﻌﺎـﺎ
ﻭﻧﺪﺭﺎ ﰲ ﺑﻼﺩﻧﺎ ﻓﺸﺠﻌﲏ ﻋﻠﻰ ﺫﻟﻚ ،ﻛﻌﺎﺩﺗﻪ ﰲ ﺗﺮﺑﻴﺔ ﺗﻼﻣﻴﺬﻩ ﻋﻠﻰ ﺣـﺐ
ﺍﻟﻌﻠﻢ ﻭ ﺍﳊﺮﺹ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﺘﺮﺍﺙ.
ﻭﻛﺎﻥ ﳑﺎ ﺩﻋﺎﱐ ﳋﺪﻣﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ -ﺇﱃ ﺟﺎﻧﺐ ﻣﺎ ﺫﻛﺮﺗﻪ -ﻋـﺪﺓ ﺃﻣـﻮﺭ
ﻣﻨﻬﺎ:
ﺍﻷﻭﻝ :ﺭﺟﺎﺀ ﺃﻥ ﻳﺆﺩﻱ ﻋﻤﻠﻲ ﻓﻴﻪ ﺇﱃ ﺇﺗﻘﺎﱐ ﳌﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳌﻬﻢ.
) (١ﺍﻧﻈﺮ ﻛﻠﻤﺔ ﻣﻮﺟﺰﺓ ﻋﻦ ﺃﳘﻴﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﺻﻔﺤﺔ
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ﺍﻟﺜﺎﱐ :ﻟﻌﻞ ﺧﺮﻭﺝ ﻫﺬﺍ ﺍﳌﱳ ﰲ ﺣﻠﺔ ﻗﺸﻴﺒﺔ ،ﻭﺧﺪﻣﺘﻪ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻪ ﻳﻜـﻮﻥ
ﺳﺒﺒﺎﹰ ﻟﺘﺸﺠﻴﻊ ﺇﺧﻮﺍﻧﻨﺎ ﻣﻦ ﺗﻼﻣﻴﺬ ﺷﻴﺨﻨﺎ ﻋﻠﻰ ﻗﺮﺍﺀﺗـﻪ ﻋﻠﻴـﻪ ﺣﻔﻈـﻪ ﺍﷲ
ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﰲ ﻫﺬﺍ ﺍﻟﻔﻦ ﺍﻟﺸﺮﻳﻒ.
ﺍﻟﺜﺎﻟﺚ :ﺃﺭﺩﺕ ﺃﻥ ﺃﺛﺒﺖ ﺑﻌﻤﻠﻲ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺃﻥﹼ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﺍﻟـﺸﺮﻋﻲ
ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺴﻨﻴﺔ ﻫﻢ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻌﻘـﻞ ،ﻭﺃﻛﺜـﺮﻫﻢ
ﺧﺪﻣﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ .ﲞﻼﻑ ﻣﺎ ﻳﺼﻮﺭﻩ ﺃﻋﺪﺍﺋﻬﻢ ﻣﻦ ﺃﻧﻬﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺘﻘﻠﻴﺪ
ﻭﺍﳉﻤﻮﺩ ،ﻭﺃﺩﻋﻴﺎﺀ ﺍﻟﺘﺨﻠﻒ .ﻭﺃﻧﻬﻢ ﻳﺮﻳﺪﻭﻥ ﻟﻸﻣﺔ ﺍﻟﺮﺟـﻮﻉ ﺇﱃ ﻋـﺼﻮﺭ
ﺍﻻﳓﻄﺎﻁ.
ﺃﺻﻞ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ:
ﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﱂ ﺍﺳﺘﻄﻊ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻧﺴﺨﺔ ﺧﻄﻴﺔ ﻟﻠﻜﺘﺎﺏ ،ﻓﺎﻋﺘﻤﺪﺕ
ﻋﻠﻰ ﻧﺴﺨﺔ ﻣﻄﺒﻮﻋﺔ ﻃﺒﺎﻋﺔ ﺣﺠﺮﻳﺔ ﰲ ﻗﺮﺍﻥ ﳏﻞ – ﻛﺮﺍﺗﺸﻲ -ﺑﺎﻛﺴﺘﺎﻥ .ﻭﱂ
ﻳﻜﺘﺐ ﻋﻠﻰ ﻏﻼﻑ ﺍﻟﻨﺴﺨﺔ ﺗﺎﺭﻳﺦ ﺍﻟﻄﺒﺎﻋﺔ.
ﻭﺎﻣﺶ ﺍﻟﻨﺴﺨﺔ ﺣﺎﺷﻴﺔ ﺍﳌﺮﺁﺓ ﻋﻠﻰ ﺍﳌﺮﻗﺎﺓ ﻟﻠﺸﻴﺦ ﻣﻮﻻﻧﺎ ﳏﻤﺪ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ
ﺍﻟﺸﲑﻛﻮﰐ.
ﻭﻫﻲ ﻧﺴﺨﺔ ﻭﺍﺿﺤﺔ ﺍﳋﻂ ﺇﻻ ﺃﻧﻬﺎ ﺻﻐﲑﺓ ﺍﳊﺮﻭﻑ ﻧﺴﺒﻴﺄ ،ﻻ ﲣﻠـﻮﺍ ﻣـﻦ
ﺻﻌﻮﺑﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺍﻟﻜﺘﺐ ﺍﳌﻄﺒﻮﻋﺔ ﰲ ﺷﺒﻪ ﺍﻟﻘﺎﺭﺓ ﺍﳍﻨﺪﻳﺔ.
ﻭﻗﺪ ﻛﺎﻥ ﻋﻤﻠﻲ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ:
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ﺃﻭﻻﹰ :ﻭﺟﻬﺖ ﺟﻞﹼ ﺍﻫﺘﻤﺎﻣﻲ ﻟﻀﺒﻂ ﺍﻟﻨﺺ ،ﻭﺧﻠﻮﻩ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ،ﻭﻛﺘﺒﺘﻪ ﻋﻠﻰ
ﻭﻓﻖ ﻗﻮﺍﻋﺪ ﺍﻹﻣﻼﺀ ﺍﳊﺪﻳﺜﺔ.
ﺛﺎﻧﻴﺎﹰ :ﻭﻷﻥﹼ ﺍﻟﻜﺘﺎﺏ ﺍﶈﻘﱠﻖ ﻣﱳ ﻋﻠﻤﻲ ﺣﺮﺻﺖ ﻋﻠﻰ ﻭﺿﻊ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ،
ﻭﻗﺴﻤﺖ ﺍﻟﻔﻘﺮﺍﺕ ﺑﻌﻨﺎﻳﺔ؛ ﺣﱴ ﺃﺳﺎﻋﺪ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺗﻔﻬﻢ ﺍﻟﻨﺺ ،ﻭﻗﺮﺍﺀﺗـﻪ
ﺑﺪﻭﻥ ﻣﻠﻞ.
ﺛﺎﻟﺜﺎﹰ :ﻭﺿﻌﺖ ﻋﻨﺎﻭﻳﻦ ﻟﻠﻔﺼﻮﻝ ﺍﻟﱵ ﱂ ﻳﻌﻨﻮﻥ ﳍﺎ ﺍﳌﺼﻨﻒ ،ﻭﺟﻌﻠﺘـﻬﺎ ﺑـﲔ
ﻣﻌﻜﻮﻓﺘﲔ ﻫﻜﺬﺍ ] ،[.......ﺃﻣﺎ ﺍﻟﻔﺼﻮﻝ ﺍﻟﱵ ﻭﺿﻊ ﺍﳌﺼﻨﻒ ﳍﺎ ﻋﻨـﺎﻭﻳﻦ
ﻓﻨﺒﻬﺖ ﻋﻠﻰ ﺃﻥﹼ ﻋﻨﺎﻭﻳﻨﻬﺎ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ.
ﺭﺍﺑﻌﺎﹰ :ﺍﻧﺘﻘﻴﺖ ﺑﻌﺾ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﻣﻦ ﺣﺎﺷﻴﺔ ﺍﳌﺮﺁﺓ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟـﱵ ﺭﺃﻳـﺖ
ﺍﳊﺎﺟﺔ ﻓﻴﻬﺎ ﻟﺬﻟﻚ ﻭﺭﻣﺰﺕ ﻟﻠﺘﻌﻠﻴﻘﺎﺕ ﺍﳌﺄﺧﻮﺫﺓ ﻣﻦ ﺍﳊﺎﺷﻴﺔ ﺬﺍ ﺍﻟﺮﻣﺰ )ﺡ(.
ﺧﺎﻣﺴﺎﹰ :ﻋﻠﻘﺖ ﺑﻌﺾ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﺣﺴﺒﻤﺎ ﻇﻬﺮ ﱄ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﻭﺭﻣﺰﺕ
ﻟﺘﻌﻠﻴﻘﺎﰐ ﺬﺍ ﺍﻟﺮﻣﺰ )ﻉ(.
ﺳﺎﺩﺳﺎﹰ :ﻻﺣﻈﺖ ﰲ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻣﻦ ﺍﳌﱳ ﳐﺎﻟﻔﺔ ﺍﻟـﻀﻤﺎﺋﺮ ﺃﻭ ﺃﺣـﺮﻑ
ﺍﳌﻀﺎﺭﻋﺔ ﳌﺎ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ،ﻭﻟﻌﻞ ﺫﻟﻚ ﺑﺴﺒﺐ ﻋﺠﻤﺔ ﺍﻟﻨﺴﺎﺥ ﻓﻘﻤﺖ ﺑﺘﻐﻴﲑﻫـﺎ
ﺣﺴﺒﻤﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ ﺩﻭﻥ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ.
ﺳﺎﺑﻌﺎﹰ :ﺃﺻﻠﺤﺖ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻮﺍﺿﺤﺔ ،ﻭﺯﺩﺕ ﻣﺎ ﺭﺃﻳﺖ ﺃﻥﹼ ﻓﻴﻪ ﺳـﻘﻄﺎﹰ ﻣـﻊ
ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺫﻟﻚ.
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ﺛﺎﻣﻨﺎﹰ :ﻳﺬﻛﺮ ﺍﳌﺼﻨﻒ ﺃﺣﻴﺎﻧﺎﹰ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳـﻴﺔ ﻓﺮﺃﻳـﺖ ﺃﻥ
ﺃﺣﺬﻓﻬﺎ ﻭﺃﺿﻊ ﻣﻜﺎﺎ ﻧﻘﻄﺎﹰ ﺑﲔ ﻗﻮﺳﲔ ﻫﻜﺬﺍ ) (.....ﻣﻊ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻬﺎ ﺇﻥ ﱂ
ﻳﻨﺒﻪ ﺍﳌﺼﻨﻒ ،ﻭﺫﻟﻚ ﻟﺼﻌﻮﺑﺔ ﻛﺘﺎﺑﺘﻬﺎ ﻭﻋﺪﻡ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﰲ ﺑﻼﺩﻧﺎ.
ﺗﺎﺳﻌﺎﹰ :ﺗﺮﲨﺖ ﳌﻌﻈﻢ ﺍﻷﻋﻼﻡ ﺍﻟﻮﺍﺭﺩﻳﻦ ﰲ ﺍﻟﻜﺘﺎﺏ ،ﺇﻻ ﻋﻠﹶﻤﺎﹰ ﻭﺍﺣﺪﺍﹰ ﱂ ﺍﻫﺘﺪ
ﺇﱃ ﻣﻌﺮﻓﺘﻪ.
ﻋﺎﺷﺮﺍﹰ :ﺧﺮﺟﺖ ﺣﺪﻳﺜﺎﹰ ﻭﺍﺣﺪﺍﹰ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺼﻨﻒ ﰲ ﺍﳌﻘﺪﻣﺔ.
ﺣﺎﺩﻱ ﻋﺸﺮ :ﺗﺮﲨﺖ ﻟﻠﻤﺆﻟﻒ ﰲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ.
ﺛﺎﱐ ﻋﺸﺮ :ﻗﺪﻣﺖ ﻟﻠﻜﺘﺎﺏ ﲟﻘﺪﻣﺔ ﲢﺪﺛﺖ ﻓﻴﻬﺎ ﻋﻦ ﺃﳘﻴﺔ ﺍﻟﻜﺘﺎﺏ ،ﻭﺳـﺒﺐ
ﺍﻟﺬﻱ ﺩﻋﺎﱐ ﻟﺘﺤﻘﻴﻘﻪ ،ﻭﻋﻦ ﻋﻤﻠﻲ ﻓﻴﻪ.
ﺛﺎﻟﺚ ﻋﺸﺮ :ﻛﺘﺒﺖ ﺑﻌﺪ ﺍﳌﻘﺪﻣﺔ ﻛﻠﻤﺔ ﻣﻮﺟﺰﺓ ﻋﻦ ﺃﳘﻴﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ.
ﺭﺍﺑﻊ ﻋﺸﺮ :ﻭﺿﻌﺖ ﻓﻬﺮﺳﺎﹰ ﻟﻔﺼﻮﻝ ﺍﻟﻜﺘﺐ ﺣﺴﺐ ﺍﻟﻌﻨﺎﻭﻳﻦ ﺍﻟﱵ ﻭﺿﻌﺘﻬﺎ.
ﻭﺃﺧﲑﺍﹰ ﺃﺭﺟﻮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻞ ﻋﻤﻠﻲ ﻫﺬﺍ ﺧﺎﻟﺼﺎﹰ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ ،ﻭﺃﻥ
ﳜﺮﺝ ﻫﺬﺍ ﺍﳌﱳ ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﳌﺎ ﺃﺭﺍﺩﻩ ﻟﻪ ﻣﺆﻟﻔﻪ ،ﻭﺃﻥ ﳚﺰﻱ ﺧﲑﺍﹰ ﻛﻞ ﻣﻦ
ﺳﺎﻋﺪﱐ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻪ ﺳﻮﺍﺀً ﲟﺸﻮﺭﺓ ﺃﻭ ﺇﻋﺎﺭﺓ ﻛﺘﺎﺏ ﺃﻭ ﻏﲑ ﺫﻟﻚ.
ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺃﻛﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻘﻼﹰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ.
ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ ﺁﻝ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ
ﺍﻷﺣﺴﺎﺀ ١٤٢٨/٧ /٢٦ﻫـ
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ﺗﺮﲨﺔ ﺍﳌﺼﻨﻒ
ﻫﻮ ﺍﻟﺸﻴﺦ ﺍﻟﻔﺎﺿﻞ ﺍﻟﻌﻼﻣﺔ ﻣﻮﻻﻧﺎ ﻓﻀﻞ ﺇﻣﺎﻡ ﺑﻦ ﳏﻤﺪ ﺃﺭﺷﺪ ﺑﻦ ﳏﻤﺪ ﺻﺎﱀ
ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺟﺪ)ﺑﺎﳉﻴﻢ( ﺑﻦ ﻋﺒﺪ ﺍﳌﺎﺟﺪ ﺑﻦ ﺍﻟﻘﺎﺿﻲ ﺻﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻤـﺮﻱ،
ﺍﳊﻨﻔﻲ ،ﺍﳍﺮﻛﺎﻣﻲ ،ﰒ ﺍﳋﲑﺁﺑﺎﺩﻱ.
ﺃﺣﺪ ﻣﺸﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ،ﺍﻧﻔﺮﺩ ﺑﺎﻹﻣﺎﻣﺔ ﰲ ﺻﻨﺎﻋﺔ ﺍﳌﻴﺰﺍﻥ ﻭﺍﳊﻜﻤﺔ ﰲ ﻋﺼﺮﻩ،
ﻭﱂ ﻳﻨﺎﺯﻋﻪ ﰲ ﺫﻟﻚ ﺃﺣﺪ ﻣﻦ ﻧﻈﺮﺍﺋﻪ.
ﻭﻟﺪ ﻭﻧﺸﺄ ﲞﲑﺁﺑﺎﺩ ،ﻭﻗﺮﺃ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻣﻮﻻﻧﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺟـﺪ ﺍﳋﲑﺁﺑـﺎﺩﻱ ،ﰒ
ﺩﺭﺱ ﻭﺃﻓﺎﺩ ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﺍﳌﻨﻄﻖ ﻭﺍﳊﻜﻤﺔ ﺇﻗﺒﺎﻻﹰ ﻛﻠﻴﺎﹰ ،ﻭﺻﻨﻒ ﺍﻟﻜﺘﺐ ،ﻭﺧﺪﻡ
ﺍﻟﺪﻭﻟﺔ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﺑﺒﻠﺪﺓ ﺩﻫﻠﻲ ،ﺣﱴ ﻧﺎﻝ ﻣﻌﺎﺵ ﺍﻟﺘﻘﺎﻋﺪ.
ﻭﻛﺎﻥ ﻗﻠﻴﻞ ﺍﳋﱪﺓ ﺑﺎﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ.
ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ:
ﺍﳌﺮﻗﺎﺓ ﰲ ﺍﳌﻨﻄﻖ ﻣﱳ ﻣﺘﲔ).(٢
ﻭﻣﻨﻬﺎ :ﺗﻠﺨﻴﺺ ﺍﻟﺸﻔﺎﺀ ﻟﻠﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ.
ﻭﻣﻨﻬﺎ :ﺣﺎﺷﻴﺔ ﻋﻠﻰ :ﻣﲑ ﺯﺍﻫﺪ ﺭﺳﺎﻟﺔ.
) (١ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﻣﻨﻘﻮﻟﺔ ﺣﺮﻓﻴﺎﹰ ﻣﻦ ﻛﺘﺎﺏ :ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ﻭﺠﺔ ﺍﳌﺴﺎﻣﻊ ﻭﺍﻟﻨـﻮﺍﻇﺮ ﻟﻠﻌﻼﻣـﺔ ﻋﺒـﺪ ﺍﳊـﻲ ﺑـﻦ ﻓﺨـﺮ ﺍﻟـﺪﻳﻦ
ﺍﳊﺴﲏ ].[٣٨٣ / ٧
) (٢ﻫﺬﺍ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻭﻓﻘﲏ ﺍﷲ ﳋﺪﻣﺘﻪ .
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ﻭﺣﺎﺷﻴﺔ ﻋﻠﻰ :ﻣﲑ ﺯﺍﻫﺪ ﻣﻼ ﺣﻼﻝ).(١
ﻣﺎﺕ ﲞﲑﺁﺑﺎﺩ ﳋﻤﺲ ﺧﻠﻮﻥ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺛﻼﺙ ﻭﺃﺭﺑﻌـﲔ ﻭﻣـﺎﺋﺘﲔ
ﻭﺃﻟﻒ.
)( ١
ﺫﻛﺮ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺧﺎﻥ ﰲ ﻣﻌﺠﻢ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺷﺒﻪ ﺍﻟﻘﺎﺭﺓ ﺍﳍﻨﺪﻳﺔ ]ﺹ [ ٣٣٥ﺃﻥﹼ ﻟﻠﻤﺘﺮﺟﻢ ﻛﺘﺎﺏ ﺑﻌﻨﻮﺍﻥ ﺗـﺸﺤﻴﺬ
ﺍﻷﺫﻫﺎﻥ ﻭﻫﻮ ﺷﺮﺡ ﻣﻴﺰﺍﻥ ﺍﳌﻨﻄﻖ ﺍﻟﺬﻱ ﻫﻮ ﺍﺧﺘﺼﺎﺭ ﺍﻟﺸﻤﺴﻴﺔ ﻟﻨﺠﻢ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺎﺗﱯ ،ﻭﺫﻛﺮ ﺃﻧﻪ ﻣﻄﺒﻮﻉ ﰲ ﺩﻫﻠﻲ ﻋﺎﻡ ١٢٨٦ﻫـ.
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ﻛﻠﻤﺔ ﻣﻮﺟﺰﺓ ﻋﻦ ﺃﻫﻤﻴﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ
ﺃﺣﺒﺒﺖ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﻟﻨﺺ ﺍﶈﻘﻖ ﺃﻥ ﺃﺗﻜﻠﻢ ﺑﺈﳚﺎﺯ ﻋﻦ ﺃﳘﻴﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ
،ﻭﺣﺎﺟﺔ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺇﻟﻴﻪ،ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺑﻌﺾ ﺍﻟﺸﺒﻪ ﺍﻟﱵ ﺗﺜـﺎﺭ ﺣﻮﻟـﻪ ،
ﻓﺄﻗﻮﻝ:
ﻟﻌﻠﻢ ﺍﳌﻨﻄﻖ ﻓﻮﺍﺋﺪ ﻛﺜﲑﺓ ﻣﻦ ﺃﳘﻬﺎ ﻓﺎﺋﺪﺗﺎﻥ:
ﺍﻷﻭﱃ :ﺻﻌﻮﺑﺔ ﻓﻬﻢ ﺑﻌﺾ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻏﲑ ﺍﳌﻠﻢ ـﺬﺍ ﺍﻟﻌﻠـﻢ،
ﻭﺧﺼﻮﺻﺎﹰ ﻋﻠﻤﻲ ﺍﻷﺻﻠﲔ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ،ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﻱ :ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﻣﺎ
ﻳﻌﺮﻑ ﺑﻌﻠﻢ ﺍﻟﻜﻼﻡ.
ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﻟﺸﻴﺦ ﺭﺍﺋﺪ ﺍﳌﻼ ﺣﻔﻈﻪ ﺍﷲ ) :ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﺸﺎﻫﺪ ،ﺇﺫ ﺃﻧﻨﺎ ﳒﺪ
ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺧﺎﺿﻮﺍ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﱂ ﻳﻜﻦ ﻋﻨـﺪﻫﻢ ﻣـﺎ ﳛﻔـﻆ
ﺃﺫﻫﺎﻢ ﻋﻦ ﺍﳋﻄﺄ ﳒﺪﻫﻢ ﺳﻘﻄﻮﺍ ،ﻭﻭﻗﻌﻮﺍ ﰲ ﺗﻨﺎﻗـﻀﺎﺕ ﻭﺍﳓﺮﺍﻓـﺎﺕ ﺭﺩ
)(٢
ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ (
ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥﹼ ﳏﺎﺟﺔ ﺍﳌﺨﺎﻟﻔﲔ ،ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺷﺒﻬﻬﻢ ﻣـﻦ ﺃﻣﺜـﺎﻝ :ﺍﳌﻌﺘﺰﻟـﺔ
ﻭﺍﻟﺮﻭﺍﻓﺾ ،ﺑﻞ ﻭﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻣﻠﺤـﺪﻳﻦ ﻭﻃﺒـﺎﺋﻌﻴﲔ ﻻ ﳝﻜـﻦ ﺇﻻ
ﺑﺎﻷﺳﻠﻮﺏ ﺍﻟﺬﻱ ﻳﻔﻬﻤﻮﻧـﻪ ،ﻭﺍﻟﻠﻐـﺔ ﺍﻟـﱵ ﻳﺘﻘﻨﻮـﺎ ﻭﻫـﻲ ﺍﳊﺠـﺞ
ﺍﻟﻌﻘﻠﻴﺔ،ﻭﺍﻟﱪﺍﻫﲔ ﺍﳌﻨﻄﻘﻴﺔ .
) (١ﺍﻧﻈﺮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻛﺘﺎﺏ ﺗﺪﻋﻴﻢ ﺍﳌﻨﻄﻖ ﺟﻮﻟﺔ ﻧﻘﺪﻳﺔ ﻣﻊ ﺍﳌﻌﺎﺭﺿﲔ ﻟﻌﻠﻢ ﺍﳌﻨﻄﻖ .ﻟﻠﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﻓﻮﺩﻩ.
) (٢ﻓﺘﺢ ﺍﳌﻠﻬﻢ ﰲ ﺷﺮﺡ ﻧﻈﻢ ﺍﻟﺴﻠﻢ ﻟﺸﻴﺨﻨﺎ ﺍﻟﺸﻴﺦ ﺭﺍﺋﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻼ ]ﺹ .[٢٠
٩
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ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺃﻥﹼ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻷﺷـﻌﺮﻱ ـ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ـ ﱂ ﻳﻨﻘﺾ ﺃﺻﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ ﺇﻻ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻳﺴﲑﻭﻥ ﻋﻠﻴﻬﺎ
ﰲ ﺗﻘﺮﻳﺮ ﻋﻘﺎﺋﺪﻫﻢ .
ﻭﻗﻞ ﻣﺜﻞ ﻫﺬﺍ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻌﺘﺰﻟﺔ ﺍﻟﻌﺼﺮ ﻣﻦ ﻋﻠﻤﺎﻧﻴﲔ ﻭﻟﻴﱪﺍﻟﻴﲔ ﻭﺣﺪﺍﺛﻴﲔ
ﻭﻏﲑﻫﻢ .
ﺑﻘﻲ ﺃﻥ ﻧﺘﻜﻠﻢ ﰲ ﻣﻨﺎﻗﺸﺔ ﺑﻌﺾ ﺍﻟﺸﺒﻪ ﺍﻟﱵ ﺗﺜﺎﺭ ﺣﻮﻝ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﻓﻨﻘﻮﻝ:
ﺍﻟﺸﺒﻬﺔ ﺍﻷﻭﱃ :ﻓﺘﺎﻭﻯ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﲢﺮﱘ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻪ:
ﺃﻓﱴ ﺑﻌﺾ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺜﻞ :ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻭﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ)(١ﺑﺘﺤﺮﱘ
ﺍﻻﺷﺘﻐﺎﻝ ﺑﻌﻠﻢ ﺍﳌﻨﻄﻖ ،ﺑﻞ ﻗﺪ ﺻﻨﻒ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ ﻛﺘﺎﺑﺎ ﲰﺎﻩ ـ ﺻـﻮﻥ
ﺍﳌﻨﻄﻖ ﻭﺍﻟﻜﻼﻡ ﻋﻦ ﻓﻦ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻜﻼﻡ)(٢ﻧﻘﻞ ﻓﻴﻪ ﻋﺪﺓ ﻓﺘﺎﻭﻯ ﰲ ﺍﻟﺘﺤﺮﱘ.
ﻭﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻣﻦ ﺛﻼﺛﺔ ﺃﻭﺟﻪ :
ﺍﻷﻭﻝ :ﺃﻥﹼ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺃﻓﺘﻮﺍ ﺑﺎﻟﺘﺤﺮﱘ – ﻣﻊ ﻋﻈﻴﻢ ﻗﺪﺭﻫﻢ ﻭﲤﻜﻨـﻬﻢ ﰲ
ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﻘﻠﻴﺔ -ﱂ ﻳﺪﺭﺳﻮﺍ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﱂ ﻳﺸﺘﻬﺮﻭﺍ ﺑﺎﻻﺷـﺘﻐﺎﻝ ﺑـﺎﻟﻌﻠﻮﻡ
ﺍﻟﻌﻘﻠﻴﺔ.
ﻭﻫﺬﺍ ﻻ ﻳﻨﻘﺺ ﻣﻦ ﻗﺪﺭﻫﻢ ،ﻭﻟﻜﻦ ﻻ ﳛﺘﺞ ﺑﻜﻼﻣﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌـﺴﺄﻟﺔ؛ ﻷﻥﹼ
ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻓﺮﻉ ﻋﻦ ﺗﺼﻮﺭﻩ ﻛﻤﺎ ﻳﻘﻮﻝ ﻋﻠﻤﺎﺅﻧﺎ.
) (١ﺍﻧﻈﺮ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ﻛﺘﺎﺏ ﺗﺪﻋﻴﻢ ﺍﳌﻨﻄﻖ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ]ﺹ. [١٩٩
) (٢ﺍﻧﻈﺮ ﻧﻘﺪ ﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻛﺘﺎﺏ ﺗﺪﻋﻴﻢ ﺍﳌﻨﻄﻖ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ]ﺹ. [١١
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ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ :ﺃﻥﹼ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﻓﺘﺎﻭﻳﻬﻢ ﻭﺧـﺼﻮﺻﺎﹰ ﻓﺘـﻮﻯ ﺍﻹﻣـﺎﻡ ﺍﺑـﻦ
ﺍﻟﺼﻼﺡ)-(١ﺭﲪﻪ ﺍﷲ – ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻣﺪﺍﺭ ﻓﺘﺎﻭﻯ ﻣﻦ ﺑﻌﺪﻩ ﳚﺪ ﺃﻥﹼ ﻟﺪﻳﻬﻢ ﻋﺪﻡ
ﲤﻴﻴﺰ ﺑﲔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻔﻠﺴﻔﺔ ،ﻭﺫﻟﻚ ﻷﻧﻬﻢ ﻳﻌﻠﻠﻮﻥ ﺍﻟﺘﺤﺮﱘ ﲟﺎ ﰲ ﻫـﺬﺍ
ﺍﻟﻌﻠﻢ ﻣﻦ ﻛﻔﺮﻳﺎﺕ ﻭﺃﻗﻮﺍﻝ ﳐﺎﻟﻔﺔ ﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻡ ﻛﻘﺪﻡ ﺍﻟﻌﺎﱂ ﺑﺎﻟﻨﻮﻉ ﻭﳓـﻮ
ﺫﻟﻚ ،ﻭﻫﺬﺍ ﻳﻮﺟﺪ ﰲ ﺍﻟﻔﻠﺴﻔﺔ ﻻ ﰲ ﺍﳌﻨﻄﻖ ﺍﻟﺬﻱ ﻫﻮ ﳎﺮﺩ ﻓﻮﺍﻋﺪ ﻋﻘﻠﻴـﺔ
ﺍﺻﻄﻠﺢ ﺍﳌﻨﺎﻃﻘﺔ ﻋﻠﻴﻬﺎ.
ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ :ﺃﻥﹼ ﻋﻠﻤﺎﺀ ﺁﺧﺮﻳﻦ ﺑﻌﺪ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻓﺘﻮﺍ ﲜﻮﺍﺯ ﺗﻌﻠﻢ ﻋﻠﻢ
)(٢
ﺍﳌﻨﻄﻖ ،ﻭﻗﺎﻟﻮﺍ ﺑﺄﻧﻪ ﻣﻦ ﺃﻧﻔﻊ ﺍﻟﻌﻠﻮﻡ ﻣﺜﻞ :ﺍﻹﻣﺎﻡ ﺗﻘﻲ ﺍﻟـﺪﻳﻦ ﺍﻟـﺴﺒﻜﻲ
ﻭﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ) (٣ﻭﻫﺬﺍ ﳏﻤﻮﻝ ﻋﻠﻰ ﺃﻧﻬﻢ ﺍﻃﻠﻌﻮﺍ ﻋﻠـﻰ ﻫـﺬﺍ
)(٤
ﺍﻟﻌﻠﻢ ،ﻭﺭﺃﻭﺍ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺣﻖ ﺃﻭ ﺑﺎﻃﻞ.
ﻭﻗﺪ ﺣﻘﻖ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﰲ ﺣﺎﺷﻴﺘﻪ ،ﻓﻘﺎﻝ ﻋﻨﺪ ﻗﻮﻝ ﺻـﺎﺣﺐ
ﺍﻟﺪﺭ ) ﻭﺩﺧﻞ ﰲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﻨﻄﻖ( :
ﺍﳌﺮﺍﺩ ﺑﺎﳌﻨﻄﻖ ﺍﳌﺬﻛﻮﺭ ﰲ ﻛﺘﺐ ﺍﻟﻔﻼﺳﻔﺔ ﻟﻼﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻣﺬﺍﻫﺒﻬﻢ ﺍﻟﺒﺎﻃﻠﺔ،
ﺃﻣﺎ ﻣﻨﻄﻖ ﺍﻹﺳﻼﻣﻴﲔ ﺍﻟﺬﻱ ﻣﻘﺪﻣﺎﺗﻪ ﻗﻮﺍﻋﺪ ﺇﺳﻼﻣﻴﺔ ﻓﻼ ﻭﺟﻪ ﻟﻠﻘﻮﻝ ﲝﺮﻣﺘﻪ،
ﺑﻞ ﲰﺎﻩ ﺍﻟﻐﺰﺍﱄ ﻣﻌﻴﺎﺭ ﺍﻟﻌﻠﻮﻡ ،ﻭﻗﺪ ﺃﻟﻒ ﻓﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻭﻣﻨﻬﻢ ﺍﶈﻘﻖ ﺍﺑﻦ
) (١ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ].[٢٠٩ /١
) (٢ﻓﺘﺎﻭﻯ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ] . [ ٦٤٤ /٢
) (٣ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﺍﻟﻔﻘﻬﻴﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ] .[٤٩ / ١
) (٤ﻭﺍﻧﻈﺮ ﻣﺎ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﺧﻼﻑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﳌﺴﺄﻟﺔ ﻓﺘﺢ ﺍﳌﻠﻬﻢ ]ﺹ ٢٢ـ . [٢٥
١١
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ﺍﳍﻤﺎﻡ ،ﻓﺈﻧﻪ ﺃﺗﻰ ﻣﻨﻪ ﺑﺒﻴﺎﻥ ﻣﻌﻈـﻢ ﻣﻄﺎﻟﺒـﻪ ﰲ ﻣﻘﺪﻣـﺔ ﻛﺘﺎﺑـﻪ ﺍﻟﺘﺤﺮﻳـﺮ
ﺍﻷﺻﻮﱄ().(١
ﺍﻟﺸﺒﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﺒﻠﻴﺪ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﻭﺍﻟﺬﻛﻲ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ .
ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﻦ ﺃﺷﻬﺮ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳌﻨﻘﻮﻟﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ).(٢
ﻭﺳﻨﻘﺘﺼﺮ ﰲ ﻣﻨﺎﻗﺸﺔ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻋﻠﻰ ﻭﺟﻬﲔ :
ﺍﻷﻭﻝ :ﺃﻥﹼ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﻛﻤﺎ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺴﻠﻢ :
)(٣
ﻧﺴـﺒﺘﻪ ﻛـﺎﻟﻨﺤﻮ ﻟﻠﺴﺎﻥ ﻭﺑﻌـﺪ ﻓﺎﳌﻨﻄـﻖ ﻟﻠﺠﻨـﺎﻥ
ﻓﻬﻞ ﻗﺎﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺑﺄﻥﹼ ﺍﻟﻌﻴﻲ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﱪ ﻋﻤﺎ ﰲ ﻧﻔﺴﻪ
ﻳﺼﺒﺢ ﻣﻦ ﺃﺑﻠﻎ ﺍﻟﻔﺼﺤﺎﺀ ﲟﺠﺮﺩ ﺩﺭﺍﺳﺘﻪ ﻟﻌﻠﻢ ﺍﻟﻨﺤﻮ ؟!
ﺑﻞ ﻣﻬﻤﺔ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺗﻜﻤﻦ ﰲ ﺟﻌﻞ ﺍﳌﺘﻜﻠﻢ ﻳﺮﺗﺐ ﻛﻼﻣﻪ ﲝﻴـﺚ ﻳﻌـﺮﻑ
ﺍﻟﺴﺎﻣﻊ ﻣﻦ ﻫﻮ ﺍﻟﻔﺎﻋﻞ ﻭﻣﻦ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﻭﻫﻜﺬﺍ
ﻭﻣﺜﻠﻪ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﳚﻌﻞ ﺍﳌﺘﻜﻠﻢ ﻳﺮﺗﺐ ﻛﻼﻣﻪ ﺑﻄﺮﻳﻘﺔ ﻋﻘﻠﻴـﺔ ،
)(٤
ﻭﻳﺪﺭﺑﻪ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻬﻮﻻﺕ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻌﻠﻮﻣﺎﺕ
) (١ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ] [١٣٥/١ﺑﺘﺼﺮﻑ ﻳﺴﲑ .
) (٢ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ] ، [١٦٩ / ٩ﻭﺍﻧﻈﺮ ﰲ ﻣﻨﺎﻗﺸﺔ ﺭﺃﻱ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺣﻮﻝ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﻛﺘﺎﺏ ﺗﺪﻋﻴﻢ ﺍﳌﻨﻄﻖ ﺍﻟﻔـﺼﻞ ﺍﻷﻭﻝ
ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ.
) (٣ﻫﺬﺍ ﻫﻮ ﺍﻟﺒﻴﺖ ﺍﻟﻌﺎﺷﺮ ﻣﻦ ﻣﻨﻈﻮﻣﺔ ﺍﻟﺴﻠﻢ ﰲ ﺍﳌﻨﻄﻖ ،ﻭﺍﻧﻈﺮ ﺷﺮﺡ ﺍﻟﺴﻠﻢ ﻟﻨﺎﻇﻤﻪ ﺍﻷﺧﻀﺮﻱ ]ﺹ. [٢٣
) (٤ﺍﻧﻈﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﻋﻘﺪﻩ ﺍﳌﺼﻨﻒ ﰲ ﻏﺎﻳﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ]ﺹ [ ﻭﻛﺬﻟﻚ ﺍﻟﺬﻱ ﻋﻘﺪﻩ ﰲ ﻣﻮﺿﻮﻉ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ]ﺹ [ .
١٢
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ﻣﻦ ﻫﻨﺎ ﻧﻌﺮﻑ ﺃﻧﻪ ﻻ ﻋﻼﻗﺔ ﺑﲔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﻭﺑﲔ ﺍﻟﺬﻛﺎﺀ ﻭﺍﻟﺒﻼﺩﺓ ﻭﺇﻧﻤﺎ ﻫﻮ
ﻗﻮﺍﻋﺪ ﻳﺴﺘﻄﻴﻊ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ .
ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ :ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﻓﻮﺩﺓ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﰲ ﻣﻌـﺮﺽ
ﻛﻼﻣﻪ ﻋﻦ ﻣﻮﻗﻒ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻦ ﻋﻠﻢ ﺍﳌﻨﻄﻖ :
) ﻭﺃﻣﺎ ﻗﻮﻟﻪ :ﺍﻟﺒﻠﻴﺪ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﻭﺍﻟﺬﻛﻲ ﻻﳛﺘﺎﺝ ﺇﻟﻴﻪ ،ﻓﻬﻮ ﻏﲑ ﻣﺴﻠﹼﻢ،ﻓﺈﻥﹼ
ﺍﻟﺒﻠﻴﺪ ﺇﺫﺍ ﺯﺍﻭﻝ ﺍﻷﻣﺮ ﻭﻛﺮﺭﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﺈﻧﻪ ﻳﺘﺮﺳﺦ ﻓﻴـﻪ ﻭﻳﺴﺘﺤـﻀﺮﻩ
ﻭﻳﻨﺘﻔﻊ ﺑﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺴﻤﻰ ﺑﺎﻟﻌﻘﻞ ﺍﳌﻜﺘﺴﺐ ﻋﻨﺪ ﺍﻟﻌﻠﻤـﺎﺀ ﺃﻭ ﺍﻟـﺬﻛﺎﺀ
ﺍﳌﻜﺘﺴﺐ ،ﻓﺈﺫﺍ ﻛﻨﺎ ﻧﻘﻮﻝ ﲝﻘﻴﺔ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ،ﻓﻼ ﳚـﻮﺯ ﺃﻥ
ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﻟﺒﻠﻴﺪ ﻻ ﻳﻨﺘﻔﻊ ﺎ ﺇﺫﺍ ﺗﻌﻠﻤﻬﺎ.
ﻭﻛﺬﻟﻚ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺍﻟﺬﻛﻲ ﻳﺴﺘﻐﲏ ﻋﻨﻬﺎ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺴﺘﻠﺰﻡ
ﺃﻥﹼ ﺍﻟﺬﻛﻲ ﻻ ﳜﻄﺊ ﺃﺑﺪﺍﹰ ،ﻭﻟﻜﻦ ﻻ ﻳﻮﺟﺪ ﺫﻛﻲ ﻭﺍﺣﺪ ﱂ ﻳﻘﻊ ﰲ ﺧﻄﺄ ﻓﻀﻼﹰ
ﻋﻦ ﺃﺧﻄﺎﺀ ﻋﺪﻳﺪﺓ ،ﺑﻞ ﻻ ﻳﻮﺟﺪ ﺇﻧﺴﺎﻥ ﻣﻌﺼﻮﻡ ﻋﻦ ﺍﳋﻄﺄ ﻏـﲑ ﺍﻷﻧﺒﻴـﺎﺀ،
ﻭﻫﺆﻻﺀ ﺇﻧﻤﺎ ﻋﺼﻤﻮﺍ ﺑﻌﺼﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ،ﻓﺈﺫﺍ ﺳﻠﻤﻨﺎ ﺃﻧـﻪ ﻻ ﺫﻛـﻲ ﺇﻻ
ﻭﳜﻄﺊ ،ﻓﻜﻴﻒ ﳝﻜﻦ ﺩﻻﻟﺔ ﻫﺬﺍ ﺍﻟﺬﻛﻲ ﻋﻠﻰ ﺧﻄﺌﻪ ﺃﻭ ﺗﻌﺮﻓﻪ ﻋﻠﻴﻪ ﺇﻻ ﻣـﻦ
ﺧﻼﻝ ﺍﺗﺒﺎﻉ ﻗﻮﺍﻋﺪ ﻋﺎﻣﺔ ﻳﻔﺤﺺ ﺎ ﺍﻟﺬﻛﻲ ﻣﻌﺎﱐ ﻣﺎ ﻳﻘﻮﻟﻪ ﻭﻳﻔﻜـﺮ ﻓﻴـﻪ
ﻭﳛﺎﻛﻢ ﺎ ﺗﻔﻜﲑﻩ ﺑﻌﲔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﺄﺧﻮﺫﺓ ﻣﻦ ﻋﻘﻠﻪ ﺍﻟﺴﻠﻴﻢ ،ﻭﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ
ﻫﻲ ﺑﻌﻴﻨﻬﺎ ﺍﳌﻨﻄﻖ .
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ﻓﻴﻠﺰﻡ ﺇﺫﻥ ﺍﺣﺘﻴﺎﺝ ﺍﻟﺬﻛﻲ ﻭﺍﻟﺒﻠﻴﺪ ﺇﱃ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ،ﻭﺑﺎﻷﻭﱃ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣـﻦ
ﻃﺒﻘﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﻳﺒﻄﻞ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ (.ﺃ.ﻫـ) . (١ﻭﻟﻨﻘﺘﺼﺮ ﻋﻠـﻰ
ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﰲ ﺍﻟﻜﻼﻡ ﻋﻦ ﺃﳘﻴﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ؛ﻷﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻦ ﺫﻟـﻚ ﻗـﺪ
ﻳﻄﻮﻝ ﲟﺎ ﻻﺗﺘﺴﻊ ﻟﻪ ﻫﺬﻩ ﺍﻟﻌﺠﺎﻟﺔ.
) (١ﺗﺪﻋﻴﻢ ﺍﳌﻨﻄﻖ ]ﺹ . [٥٥
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ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
]ﻣﻘﺪﻣﺔ ﺍﳌﺆﻟﻒ[
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﺑﺪﻉ ﺍﻷﻓﻼﻙ ﻭﺍﻷﺭﺿﲔ ،ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻧﺒﻴﺎﹰ ﻭﺁﺩﻡ
ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﻄﲔ) ،(١ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ .
ﻭﺑﻌﺪ:
ﻓﻬﺬﻩ ﻋﺪﺓ ﻓﺼﻮﻝ ﰲ ﻋﻠﻢ ﺍﳌﻴﺰﺍﻥ ،ﻻ ﺑﺪ ﻣﻦ ﺣﻔﻈﻬﺎ ﻭﺿﺒﻄﻬﺎ ﳌـﻦ ﺃﺭﺍﺩ ﺃﻥ
ﻳﺘﺬﻛﺮ ﻣﻦ ﺃﻭﱄ ﺍﻷﺫﻫﺎﻥ ،ﻭﻋﻠﻰ ﺍﷲ ﺍﻟﺘﻮﻛﻞ ﻭﻫﻮ ﺍﳌﺴﺘﻌﺎﻥ .
ﻣﻘﺪﻣﺔ
]ﰲ ﺇﻃﻼﻗﺎﺕ ﺍﻟﻌﻠﻢ ﻭﻣﻌﲎ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﺘﺼﺪﻳﻖ[
ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻌﻠﻢ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﻌﺎﻥ:
ﺃﺣﺪﻫﺎ :ﺣﺼﻮﻝ ﺻﻮﺭﺓ ﺍﻟﺸﻲﺀ ﰲ ﺍﻟﻌﻘﻞ .
) (١ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﺪﻳﺚ ) ﻛﻨﺖ ﻧﺒﻴﺎﹰ ﻭﺁﺩﻡ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﻄﲔ( ﻭﻫﻮ ﺬﺍ ﺍﻟﻠﻔﻆ ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ ،ﺍﻧﻈﺮ :ﻛـﺸﻒ ﺍﳋﻔـﺎﺀ ﻭﻣﺰﻳـﻞ
ﺍﻹﻟﺒﺎﺱ ﻟﻠﻌﺠﻠﻮﱐ ﺣﺪﻳﺚ ﺭﻗﻢ ،[٢٠١٥] :ﻭﺍﳉﺪ ﺍﳊﺜﻴﺚ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﻟﻴﺲ ﲝﺪﻳﺚ ﻟﻠﻐﺰﻱ ﺍﻟﻌـﺎﻣﺮﻱ ﺣـﺪﻳﺚ ﺭﻗـﻢ ،[٣٦١] :
ﻭﺍﳌﺼﻨﻮﻉ ﻟﻺﻣﺎﻡ ﻣﻼ ﻋﻠﻲ ﻗﺎﺭﻱ ﺣﺪﻳﺚ ﺭﻗﻢ .[٢٣٣] :ﻟﻜﻦ ﻗﺎﻝ ﳏﺪﺙ ﺍﻟﺸﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ ﺭﲪـﻪ ﺍﷲ ﰲ
ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺍﳌﺼﻨﻮﻉ ]ﺹ ) :[١٤٢ﻟﻜﻦ ﺟﺎﺀ ﺑﻠﻔﻆ ﺁﺧﺮ ﻭﻣﻦ ﻃﺮﻕ ﻣﺘﻌﺪﺩﺓ (...ﰒ ﺫﻛﺮ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟـﻮﺍﺭﺩﺓ ﰲ ﻣﻌـﲎ
ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ﻓﺎﺭﺟﻊ ﺇﻟﻴﻪ ﺇﻥ ﺷﺌﺖ.ﻭﺍﻧﻈﺮ :ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﺣﺪﻳﺚ ﺭﻗﻢ.[٢٠٠٥] :
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ﺛﺎﻧﻴﻬﺎ :ﺍﻟﺼﻮﺭﺓ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺍﻟﺸﻲﺀ ﻋﻨﺪ ﺍﻟﻌﻘﻞ .
ﺛﺎﻟﺜﻬﺎ :ﺍﳊﺎﺿﺮ ﻋﻨﺪ ﺍﳌﺪﺭﻙ .
ﺭﺍﺑﻌﻬﺎ :ﻗﺒﻮﻝ ﺍﻟﻨﻔﺲ ﻟﺬﻟﻚ ﺍﳌﺪﺭﻙ .
ﺧﺎﻣﺴﻬﺎ :ﺍﻹﺿﺎﻓﺔ ﺍﳊﺎﺻﻠﺔ ﺑﲔ ﺍﻟﻌﺎﱂ ﻭﺍﳌﻌﻠﻮﻡ .
ﻭﻳﻨﻘﺴﻢ ﻋﻠﻰ ﻗﺴﻤﲔ :
ﺃﺣﺪﳘﺎ :ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﺘﺼﻮﺭ.
ﻭﺛﺎﻧﻴﻬﻤﺎ :ﻳﻌﱪ ﻋﻨﻪ ﺑﺎﻟﺘﺼﺪﻳﻖ.
ﺃﻣﺎ ﺍﻟﺘﺼﻮﺭ :ﻓﻬﻮ ﺍﻹﺩﺭﺍﻙ ﺍﳋﺎﱄ ﻋﻦ ﺍﳊﻜﻢ .
ﻭﺍﳌﺮﺍﺩ ﺑﺎﳊﻜﻢ :ﻧﺴﺒﺔ ﺃﻣﺮ ﺇﱃ ﺃﻣﺮ ﺁﺧﺮ ﺇﳚﺎﺑﺎﹰ ﺃﻭ ﺳﻠﺒﺎﹰ.
ﻭﺍﻥ ﺷﺌﺖ ﻗﻠﺖ :ﺇﻳﻘﺎﻋﺎﹰ ﺃﻭ ﺍﻧﺘﺰﺍﻋﺎﹰ .
ﻭﻗﺪ ﻳﻔﺴﺮ ﺍﳊﻜﻢ ﺑﻮﻗﻮﻉ ﺍﻟﻨﺴﺒﺔ ﺃﻭ ﻻ ﻭﻗﻮﻋﻬﺎ .
ﻛﻤﺎ ﺇﺫﺍ ﺗﺼﻮﺭﺕ ﺯﻳﺪﺍﹰ ﻭﺣﺪﻩ ﺃﻭ ﻗﺎﺋﻤﺎﹰ ﻭﺣﺪﻩ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﺗﺜﺒﺖ ﺍﻟﻘﻴﺎﻡ ﻟﺰﻳﺪ
ﻭ ﺗﺴﻠﺒﻪ ﻋﻨﻪ.
ﺃﻣﺎ ﺍﻟﺘﺼﺪﻳﻖ ﻓﻬﻮ ﻋﻠﻰ ﻗﻮﻝ ﺍﳊﻜﻤﺎﺀ) : (١ﻋﺒـﺎﺭﺓ ﻋـﻦ ﺍﳊﻜـﻢ ﺍﳌﻘـﺎﺭﻥ
ﻟﻠﺘﺼﻮﺭﺍﺕ .ﻓﺎﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺜﻼﺛﺔ ﺷﺮﻁ ﻟﻮﺟﻮﺩ ﺍﻟﺘﺼﺪﻳﻖ ،ﻭﻣﻦ ﰒ ﻻﻳﻮﺟﺪ
ﺗﺼﺪﻳﻖ ﺑﻼ ﺗﺼﻮﺭ .
) (١ﺍﳊﻜﻤﺎﺀ :ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﺪ ﺍﻟﺸﺮﻳﻒ ﺍﳉﺮﺟﺎﱐ ) :ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻜﻮﻥ ﻗﻮﳍﻢ ﻭﻓﻌﻠﻬﻢ ﻣﻮﺍﻓﻘﺎ ﻟﻠﺴﻨﺔ ( .ﰒ ﻗﺴﻤﻬﻢ ﺇﱃ ﻗـﺴﻤﲔ :
ﺍﻹﺷﺮﺍﻗﻴﻮﻥ ﻭﺭﺋﻴﺴﻬﻢ ﺃﻓﻼﻃﻮﻥ ،ﻭﺍﳌﺸﺎﺀﻭﻥ ﻭﺭﺋﻴﺴﻬﻢ ﺃﺭﺳﻄﻮ .ﺍﻟﺘﻌﺮﻳﻔﺎﺕ،ﺑﺎﺏ ﺍﳊﺎﺀ] ،ﺹ.[٧٩
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ﻭﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ) (١ﻳﻘﻮﻝ :ﺇﻧﻪ ﻋﺒﺎﺭﺓ ﻋـﻦ ﳎﻤـﻮﻉ ﺍﳊﻜـﻢ ﻭﺗـﺼﻮﺭﺍﺕ
ﺍﻷﻃﺮﺍﻑ).(٢
ﻓﺈﺫﺍ ﻗﻠﺖ :ﺯﻳﺪ ﻗﺎﺋﻢ ﻭﺃﺫﻋﻨﺖ ﺑﻘﻴﺎﻡ ﺯﻳﺪ ﲢﺼﻞ ﻟﻚ ﻋﻠﻮﻡ ﺛﻼﺛﺔ:
ﺃﺣﺪﻫﺎ :ﻋﻠﻢ ﺯﻳﺪ .
ﻭﺛﺎﻧﻴﻬﺎ :ﺇﺩﺭﺍﻙ ﻣﻌﲎ ﻗﺎﺋﻢ .
ﻭﺛﺎﻟﺜﻬﺎ :ﻋﻠﻢ ﺍﳌﻌﲎ ﺍﻟﺮﺍﺑﻂ ﺍﻟﺬﻱ ﻳﻌﱪ ﻋﻨـﻪ ﰲ ﺍﻟﻔﺎﺭﺳـﻴﺔ ﺑــ) (...ﰲ
ﺍﻹﳚﺎﺏ ،ﻭﺑـ) (...ﰲ ﺍﻟﺴﻠﺐ ،ﻭﺑـ) (...ﰲ ﺍﳍﻨﺪﻳﺔ،ﻭﻳﻘﺎﻝ ﳍﺬﺍ ﺍﳌﻌـﲎ :
ﺍﳊﻜﻢ ﺗﺎﺭﺓ ،ﻭﺍﻟﻨﺴﺒﺔ ﺍﳊﻜﻤﻴﺔ ﺃﺧﺮﻯ .
ﻓﺈﺫﺍ ﺃﺗﻘﻨﺖ ﻣﺎ ﻋﻠﻤﻨﺎﻙ ﻓﺎﻋﻠﻢ ﺃﻥﹼ ﺍﳊﻜﻴﻢ ﻳﺰﻋﻢ ﺃﻥﹼ ﺍﻟﺘﺼﺪﻳﻖ ﻟﻴﺲ ﺇﻻ ﺇﺩﺭﺍﻙ
ﺍﳌﻌﲎ ﺍﻟﺮﺍﺑﻄﻲ .ﻭﺍﻹﻣﺎﻡ ﻳﺰﻋﻢ ﺃﻥﹼ ﺍﻟﺘﺼﺪﻳﻖ ﳎﻤﻮﻉ ﺍﻹﺩﺭﺍﻛﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺃﻋﲏ:
ﺗﺼﻮﺭ ﺍﶈﻜﻮﻡ ﻋﻠﻴﻪ ﻭﺗﺼﻮﺭ ﺍﶈﻜﻮﻡ ﺑﻪ ﻭﺇﺩﺭﺍﻙ ﺍﻟﻨﺴﺒﺔ ﺍﳊﻜﻤﻴـﺔ ﺍﳌـﺴﻤﻰ
ﺑﺎﳊﻜﻢ). (٣
) (١ﺍﻟﺮﺍﺯﻱ :ﻫﻮ ﺍﻹﻣﺎﻡ ﻓﺨﺮﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑـﻦ ﺍﳊـﺴﲔ ﺍﻟﻘﺮﺷـﻲ ﺍﻟﺘﻴﻤـﻲ ﺍﻟﺒﻜـﺮﻱ ﺍﻟـﺮﺍﺯﻱ ﺍﻟـﺸﺎﻓﻌﻲ
ﺍﻷﺷﻌﺮﻱ،ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺧﻄﻴﺐ ﺍﻟﺮﻱ،ﻣﻦ ﻛﺒﺎﺭ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻷﺻﻮﻟﻴﲔ ﻭﺍﳌﺘﻜﻠﻤﲔ ﺍﳌﺪﺍﻓﻌﲔ ﻋﻦ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟـﺴﻨﺔ،ﻭﻟـﺪ
ﺑﺎﻟﺮﻱ ﻭﺇﻟﻴﻬﺎ ﻧﺴﺐ ،ﻛﺎﻥ ﻣﻦ ﺍﳌﺸﺎﺭﻛﲔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﰲ ﺯﻣﻨﻪ ﺍﳌﱰﻟﺔ ﺍﻟﺮﻓﻴﻌﺔ .ﻣﻦ ﻣﺆﻟﻔﺎﺗـﻪ :ﺗﻔـﺴﲑ ﻣﻔـﺎﺗﻴﺢ
ﺍﻟﻐﻴﺐ ،ﺍﶈﺼﻮﻝ ﻭﺍﳌﻌﺎﱂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻭﺍﳌﻌﺎﱂ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ .ﺗﻮﰲ ﻋﺎﻡ ٦٠٦ﻫـ .ﺍﻧﻈـﺮ:ﻃﺒﻘـﺎﺕ ﺍﻟـﺸﺎﻓﻌﻴﺔ ﺍﻟﻜـﱪﻯ
] ،[ ٩٦ – ٨١ / ٨ﺍﻷﻋﻼﻡ ] .[٣١٣ – ٦
) (٢ﱂ ﺃﺟﺪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺍﳌﺒﺎﺣﺚ ﺍﳌﻨﻄﻘﻴﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﶈﺼﻮﻝ ،ﻭﻟﻌﻠﻪ ﰲ ﻛﺘﺎﺏ ﻟﻺﻣﺎﻡ ﰲ ﺍﳌﻨﻄﻖ.ﻟﻜﻦ ﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘـﻮﻝ ﺇﻟﻴـﻪ
ﺍﻟﺴﻌﺪ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﰲ ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ]).[١٩٩/١ﻉ(.
) (٣ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻧّﻚ ﺇﺫﺍ ﻗﻠﺖ :ﺯﻳﺪ ﻗﺎﺋﻢ .ﻓﻌﻨﺪ ﺍﳊﻜﻤﺎﺀ ﺍﻟﺘﺼﺪﻳﻖ ﻫﻮ ﺍﺛﺒﺎﺕ ﺍﻟﻘﻴﺎﻡ ﻟﺰﻳﺪ .
ﻭﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﻫﻮ ﳎﻤﻮﻉ-١ :ﻣﻌﺮﻓﺔ ﺯﻳﺪ -٢ﻣﻌﺮﻓﺔ ﻣﻌﲎ ﺍﻟﻘﻴﺎﻡ -٣ﺍﺛﺒﺎﺕ ﺍﻟﻘﻴﺎﻡ ﻟﺰﻳﺪ ) .ﻉ(.
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ﻓﺎﺋﺪﺓ
]ﰲ ﻣﻌﲎ ﺍﻟﻨﻈﺮ[
ﻭﺇﺫﺍ ﻋﻠﻤﺖ ﻣﺎ ﺫﻛﺮﻧﺎ ﺃﻥﹼ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻣﻄﻠﻘﺎﹰ ﺗﺼﻮﺭﻳﺔﹰً ﻛﺎﻧـﺖ ﺃﻭ ﺗـﺼﺪﻳﻘﻴﺔﹰ
ﻣﻔﺘﻘﺮﺓ ﺇﱃ ﻧﻈﺮ ﻭﻓﻜﺮ ﻓﻼ ﺑﺪ ﻟﻚ ﺃﻥ ﺗﻌﻠﻢ ﻣﻌﲎ ﺍﻟﻨﻈﺮ ﻓﺄﻗﻮﻝ:
ﺍﻟﻨﻈﺮ ﰲ ﺍﺻﻄﻼﺣﻬﻢ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺮﺗﻴﺐ ﺃﻣﻮﺭ ﻣﻌﻠﻮﻣﺔ ﻟﻴﺘﺄﺩﻯ ﺫﻟﻚ ﺍﻟﺘﺮﺗﻴﺐ
ﺇﱃ ﲢﺼﻴﻞ ﺍﻬﻮﻝ .
ﻓﺈﺫﺍ ﺭﺗﺒﺖ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳊﺎﺻﻠﺔ ﻟﻚ ﻣﻦ ﺗﻐﲑ ﺍﻟﻌﺎﱂ ﻭﺣـﺪﻭﺙ ﻛـﻞ ﻣـﺘﻐﲑ
ﻭﻗﻠﺖ) :(١ﺍﻟﻌﺎﱂ ﻣﺘﻐﲑ ﻭﻛﻞ ﻣﺘﻐﲑ ﺣﺎﺩﺙ ﻓﺤﺼﻞ ﻟﻚ ﻣـﻦ ﻫـﺬﺍ ﺍﻟﻨﻈـﺮ
ﻭﺍﻟﺘﺮﺗﻴﺐ ﻋﻠﻢ ﻗﻀﻴﺔ ﺃﺧﺮﻯ ﱂ ﻳﻜﻦ ﺣﺎﺻﻼﹰ ﻟﻚ ﻣﻦ ﻗﺒـﻞ ﻭﻫـﻲ :ﺍﻟﻌـﺎﱂ
ﺣﺎﺩﺙ.
ﻓﺼﻞ
ً
]ﻟﻴﺲ ﻛﻞ ﺗﺮﺗﻴﺐ ﻳﻜﻮﻥ ﺻﻮﺍﺑﺎ[
ﺇﻳﺎﻙ ﻭﺃﻥ ﺗﻈﻦ ﺃﻥﹼ ﻛﻞ ﺗﺮﺗﻴﺐ ﻳﻜﻮﻥ ﺻﻮﺍﺑﺎﹰ ﻣﻮﺻﻼﹰ ﺇﱃ ﻋﻠﻢ ﺻﺤﻴﺢ ،ﻛﻴﻒ
ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻣﺎ ﻭﻗﻊ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﻨﺎﻗﺾ ﺑﲔ ﺃﺭﺑﺎﺏ ﺍﻟﻨﻈﺮ ﻣﻊ ﺃﻧﻪ
ﻗﺪ ﻭﻗﻊ.
) (١ﰲ ﺍﻷﺻﻞ ]ﻭﺗﻘﻮﻝ[ ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﺃﻗﺮﺏ).ﻉ(.
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ﻓﻤﻦ ﻗﺎﺋﻞ ﻳﻘﻮﻝ :ﺍﻟﻌﺎﱂ ﺣﺎﺩﺙ ،ﻭﻳﺴﺘﺪﻝ ﺑﻘﻮﻟﻪ :ﺍﻟﻌﺎﱂ ﻣﺘﻐﲑ ،ﻭﻛﻞ ﻣـﺘﻐﲑ
ﺣﺎﺩﺙ ،ﻓﺎﻟﻌﺎﱂ ﺣﺎﺩﺙ.
ﻭﻣﻦ ﺯﺍﻋﻢ ﻳﺰﻋﻢ ﺃﻥﹼ ﺍﻟﻌﺎﱂ ﻗﺪﱘ ﻏﲑ ﻣﺴﺒﻮﻕ ﺑﺎﻟﻌﺪﻡ ،ﻭﻳﱪﻫﻦ ﻋﻠﻴﻪ ﺑﻘﻮﻟـﻪ:
ﺍﻟﻌﺎﱂ ﻣﺴﺘﻐﻦ ﻋﻦ ﺍﳌﺆﺛﺮ ،ﻭﻛﻞ ﻣﺎ ﻫﺬﺍ ﺷﺄﻧﻪ ﻓﻬﻮ ﻗﺪﱘ.
ﻭﻻ ﺃﻇﻨﻚ ﺷﺎﻛﺎﹰ ﰲ ﺃﻥﹼ ﺃﺣﺪ ﺍﻟﻔﻜﺮﻳﻦ ﺻﺤﻴﺢ ﺣﻖ .ﻭﺍﻵﺧﺮ ﻓﺎﺳﺪ ﻏﻠﻂ.
)(١
]ﺃﻫﻤﻴﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﻭﺗﺴﻤﻴﺘﻪ[
ﻭﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﻭﻗﻊ ﺍﻟﻐﻠﻂ ﰲ ﻓﻜﺮ ﺍﻟﻌﻘﻼﺀ ﻓﻌﻠﻢ ﻣﻦ ﺫﻟﻚ ﺃﻥﹼ ﺍﻟﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﻏﲑ ﻛﺎﻓﻴﺔ ﰲ ﲤﻴﺰ ﺍﳋﻄﺄ ﻣﻦ ﺍﻟﺼﻮﺍﺏ ،ﻭﺍﻣﺘﻴﺎﺯ ﺍﻟﻘﺸﺮ ﻋﻦ ﺍﻟﻠﺒﺎﺏ ،ﻓﺠﺎﺀﺕ
ﺍﳊﺎﺟﺔ ﰲ ﺫﻟﻚ ﺇﱃ ﻗﺎﻧﻮﻥ ﻋﺎﺻﻢ ﻋﻦ ﺍﳋﻄﺄ ﰲ ﺍﻟﻔﻜﺮ ﻳـﺒﲔ ﻓﻴـﻪ ﻃـﺮﻕ
ﺍﻛﺘﺴﺎﺏ ﺍﻬﻮﻻﺕ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ .
ﻭﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻫﻮ ﺍﳌﻨﻄﻖ ﻭﺍﳌﻴﺰﺍﻥ.
ﺃﻣﺎ ﺗﺴﻤﻴﺘﻪ ﺑﺎﳌﻨﻄﻖ ﻓﻠﺘﺄﺛﲑﻩ ﰲ ﺍﳌﻨﻄﻖ ﺍﻟﻈﺎﻫﺮ ﺃﻋﲏ :ﺍﻟﺘﻜﻠﻢ ،ﺇﺫ ﺍﻟﻌﺎﺭﻑ ﺑﻪ
ﻳﻘﻮﻯ ﻋﻠﻰ ﺍﻟﺘﻜﻠﻢ ﲟﺎ ﻻ ﻳﻘﻮﻯ ﻋﻠﻴﻪ ﺍﳉﺎﻫﻞ ،ﻭﻛﺬﺍ ﺍﳌﻨﻄﻖ ﺍﻟﺒﺎﻃﲏ ﺃﻋـﲏ:
ﺍﻹﺩﺭﺍﻙ؛ ﻷﻥﹼ ﺍﳌﻨﻄﻘﻲ ﻳﻌﺮﻑ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ،ﻭﻳﻌﻠﻢ ﺃﺟﻨﺎﺳﻬﺎ ،ﻭﻓـﺼﻮﳍﺎ،
ﻭﺃﻧﻮﺍﻋﻬﺎ ،ﻭﻟﻮﺍﺯﻣﻬﺎ ،ﻭﺧﻮﺍﺻﻬﺎ ،ﲞﻼﻑ ﺍﻟﻐﺎﻓﻞ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻳﻒ.
ﺃﻣﺎ ﺗﺴﻤﻴﺘﻪ ﺑﺎﳌﻴﺰﺍﻥ؛ ﻓﻸﻧﻪ ﻗﺴﻄﺎﺱ ﻟﻠﻌﻘﻞ ﺗﻮﺯﻥ ﺑﻪ ﺍﻷﻓﻜـﺎﺭ ﺍﻟـﺼﺤﻴﺤﺔ،
ﻭﻳﻌﺮﻑ ﺑﻪ ﻧﻘﺼﺎﻥ ﻣﺎ ﰲ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻔﺎﺳﺪﺓ ،ﻭﺍﺧﺘﻼﻝ ﻣﺎ ﰲ ﺍﻷﻧﻈﺎﺭ ﺍﻟﻜﺎﺳﺪﺓ.
) (١ﻣﺎ ﺑﲔ ﺍﻟﻘﻮﺳﲔ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﶈﻘﻖ ﻛﻌﻨﻮﺍﻥ ﻟﻠﻔﻘﺮﺓ ).ﻉ(.
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ﻭﻣﻦ ﺛﹶﻢ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﻌﻠﻢ ﺍﻵﱃ؛ ﻟﻜﻮﻧﻪ ﺁﻟﺔ ﳉﻤﻴﻊ ﺍﻟﻌﻠﻮﻡ ،ﻻﺳـﻴﻤﺎ ﺍﻟﻌﻠـﻮﻡ
ﺍﳊﻜﻤﻴﺔ .
ﻓﺎﺋﺪﺓ
]ﰲ ﻭﺍﺿﻊ ﻋﻠﻢ ﺍﳌﻨﻄﻖ[
)(٢
ﺍﻋﻠﻢ ﺃﻥﹼ ﺃﺭﺳﻄﺎﻃﺎﻟﻴﺲ ﺍﳊﻜﻴﻢ)(١ﺩﻭﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺄﻣﺮ ﺍﻹﺳﻜﻨﺪﺭ ﺍﻟﺮﻭﻣﻲ
ﻭﳍﺬﺍ ﻳﻠﻘﺐ ﺑﺎﳌﻌﻠﻢ ﺍﻷﻭﻝ ،ﻭﺍﻟﻔﺎﺭﺍﰊ )(٣ﻫﺬﹼﺏ ﻫﺬﺍ ﺍﻟﻔﻦ ،ﻭﻫﻮ ﺍﳌﻌﻠﻢ ﺍﻟﺜﺎﱐ،
ﻭﺑﻌﺪ ﺍﺿﺎﻋﺔ ﻛﺘﺐ ﺍﻟﻔﺎﺭﺍﰊ ﻓﺼﻠﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮﻋﻠﻲ ﺑﻦ ﺳﻴﻨﺎ).(٤
) (١ﺍﺭﺳﻄﺎﻃﺎﻟﻴﺲ ﻭﻳﻘﺎﻝ ﻟﻪ :ﺃﺭﺳﻄﻮﻃﺎﻟﻴﺲ ﻭﺍﻷﻏﻠﺐ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ :ﺃﺭﺳﻄﻮ .ﻓﻴﻠﺴﻮﻑ ﻳﻮﻧﺎﱐ ،ﻭﻃﺒﻴﺐ ،ﻭﻋﺎﱂ ﻣﻮﺳﻮﻋﻲ ،ﻋـﺎﺵ
ﰲ ﺍﻟﻔﺘﺮﺓ ﻣﺎ ﺑﲔ]٣٢١-٣٨٤ﻕ.ﻡ[ ﻭﳌﺎ ﺑﻠﻎ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ﻣﻦ ﻋﻤﺮﺓ ﺃﺧﺬ ﻳﺘﻠﻘﻰ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺃﻓﻼﻃﻮﻥ ﻓﻤﻜـﺚ ﻋﻨـﺪﻩ
ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻳﻨﻬﻞ ﻣﻦ ﻋﻠﻮﻣﻪ ﻭﻣﻌﺎﺭﻓﻪ ،ﻛﺎﻥ ﺍﺑﻦ ﺭﺷﺪ ﻳﺴﻤﺒﻪ ﺍﳊﻜﻴﻢ ﺍﻷﻭﻝ ،ﻟﻪ ﻋﺪﺓ ﻣﺆﻟﻔﺎﺕ ﻣﻨﻬﺎ :ﻛﺘﺎﺏ ﺍﻷﻭﺭﻏﺎﻧﻮﻥ ﰲ ﺻـﻨﺎﻋﺔ
ﺍﳌﻨﻄﻖ ،ﻛﺘﺎﺏ ﺍﳊﺲ ﻭﺍﶈﺴﻮﺱ ،ﻛﺘﺎﺏ ﻣﺎ ﺑﻌﺪ ﺍﻟﻄﺒﻴﻌﺔ .ﺍﻧﻈﺮ :ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻟﻠﺪﻛﺘﻮﺭ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺸﺮﻓﺎ ]ﺹ . [٤٠
) (٢ﻟﻌﻠﻪ ﺍﻹ ﺳﻜﻨﺪﺭ ﺍﳌﻘﺪﻭﱐ ﻭﻫﻮ ﺍﻻﺳﻜﻨﺪﺭ ﻋـﺎﺵ ﰲ ﺍﻟﻔﺘـﺮﺓ ﻣـﺎﺑﲔ ] ٣٢٣_ ٣٥٦ﻕ.ﻡ[ ﻭﻣﻠـﻚ ﻣﻘـﺪﻭﻧﻴﺎ ﰲ ﺍﻟﻔﺘـﺮﺓ
٣٢٣_٣٣٦ﻗﺒﻞ ﺍﳌﻴﻼﺩ ﻛﺎﺩﺕ ﳑﻠﻜﺘﻪ ﺃﻥ ﺗﺸﻤﻞ ﻧﺼﻒ ﺍﻟﻌﺎﱂ ﻭﻛﺎﻥ ﻣﻦ ﻋﺒﺎﻗﺮﺓ ﺍﳊﺮﺏ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻧﻈﺮ :ﺍﳌـﻮﺭﺩ ﻗـﺴﻢ ﻣﻌﺠـﻢ
ﺍﻷﻋﻼﻡ ]ﺹ .[٦
) (٣ﺍﻟﻔﺎﺭﺍﰊ ﻫﻮ ﺃﺑﻮ ﻧﺼﺮ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻃﺮﺧﺎﻥ ﺍﻟﻔﺎﺭﺍﰊ .ﻓﻴﻠﺴﻮﻑ ﺇﺳﻼﻣﻲ ،ﺣﻜﻴﻢ ،ﺭﻳﺎﺿﻲ ،ﻃﺒﻴﺐ ،ﻋﺎﺭﻑ ﺑﻌﺪﺓ ﻟﻐﺎﺕ،
ﻭﻟﺪ ﰲ ﻓﺎﺭﺍﺏ ﻓﻨﺴﺐ ﺇﻟﻴﻬﺎ ،ﺿﻤﻪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﳊﻤﺪﺍﱐ ﺇﱃ ﺑﻼﻃﻪ ﺣﱴ ﺗﻮﰲ ﺑﺪﻣﺸﻖ ﻋﺎﻡ ٣٣٩ﻫـ .ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ :ﻛﺘﺎﺏ ﺁﺭﺍﺀ
ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻔﺎﺿﻠﺔ ،ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻷﺟﻮﺑﺔ ﻋﻨﻬﺎ ،ﺇﺣﺼﺎﺀ ﺍﻟﻌﻠﻮﻡ ،ﺍﻧﻈﺮ :ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ] ،[ ٤١٦ / ١٥ﺍﳌﻮﺳـﻮﻋﺔ
ﺍﻟﻔﻠﺴﻔﻴﺔ ]ﺹ .[١٢٤
) (٤ﺍﺑﻦ ﺳﻴﻨﺎ ﻫﻮ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻴﻨﺎ ﺍﻟﺒﻠﺨﻲ ،ﺍﻟﺒﺨﺎﺭﻱ ،ﻓﻴﻠﺴﻮﻑ ﺇﺳﻼﻣﻲ ،ﻃﺒﻴﺐ ،ﺷﺎﻋﺮ ،ﻣﺸﺎﺭﻙ ﰲ
ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻌﻠﻮﻡ .ﺗﻮﰲ ﻤﺪﺍﻥ ﺳﻨﺔ ٤٢٨ﻫـ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ :ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺍﻟﻄﺐ ،ﺍﻟﺸﻔﺎﺀ ﻭﻫﻮ ﺩﺍﺋﺮﺓ ﻣﻌﺎﺭﻑ ﻓﻠـﺴﻔﻴﺔ ،ﻭﺍﳌﻠﺨـﺺ ﰲ
ﺍﳌﻨﻄﻖ .ﺍﻧﻈﺮ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ] ،[٥٣١_١٧ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ]ﺹ .[١١
٢٠
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ﻓﺼﻞ
]ﺗﻌﺮﻳﻒ ﻋﻠﻢ ﺍﳌﻨﻄﻖ[
ﻟﻌﻠﻚ ﻋﻠﻤﺖ ﳑﺎ ﺗﻠﻮﻧﺎ ﻋﻠﻴﻚ ﰲ ﺑﻴﺎﻥ ﺍﳊﺎﺟﺔ ﺣﺪ ﺍﳌﻨﻄﻖ ﻭﺗﻌﺮﻳﻔﻪ ﻣﻦ ﺃﻧﻪ:
)ﻋﻠﻢ ﺑﻘﻮﺍﻧﲔ ﺗﻌﺼﻢ ﻣﺮﺍﻋﺎﺎ ﺍﻟﺬﻫﻦ ﻋﻦ ﺍﳋﻄﺄ ﰲ ﺍﻟﻔﻜﺮ ( .
ﻓﺼﻞ
]ﻣﻮﺿﻮﻉ ﻋﻠﻢ ﺍﳌﻨﻄﻖ[
ﻣﻮﺿﻮﻉ ﻛﻞ ﻋﻠﻢ ﻣﺎ ﻳﺒﺤﺚ ﻓﻴﻪ ﻋﻦ ﻋﻮﺍﺭﺿﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻪ ،ﻛﺒﺪﻥ ﺍﻹﻧـﺴﺎﻥ
ﻟﻠﻄﺐ .ﻭ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻜﻼﻡ ﻟﻌﻠﻢ ﺍﻟﻨﺤﻮ .
ﻓﻤﻮﺿﻮﻉ ﻋﻠﻢ ﺍﳌﻨﻄﻖ :ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﺼﻮﺭﻳﺔ ﻭﺍﻟﺘﺼﺪﻳﻘﻴﺔ ،ﻟﻜﻦ ﻻ ﻣﻄﻠﻘﺎﹰ ﺑﻞ
ﻣﻦ ﺣﻴﺚ ﺃﻧﻬﺎ ﻣﻮﺻﻠﺔ ﺇﱃ ﺍﻬﻮﻝ ﺍﻟﺘﺼﻮﺭﻱ ﺃﻭ ﺍﻟﺘﺼﺪﻳﻘﻲ.
ﻓﺎﺋﺪﺓ
]ﰲ ﻏﺎﻳﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ[
ﺍﻋﻠﻢ ﺃﻥﹼ ﻟﻜﻞ ﻋﻠﻢ ﻭﺻﻨﺎﻋﺔ ﻏﺎﻳﺔ ،ﻭﺇﻻ ﻟﻜﺎﻥ ﻃﻠﺒﻪ ﻋﺒﺜﺎﹰ ﻭﺍﳉﺪ ﻓﻴﻪ ﻟﻐﻮﺍﹰ.
ﻭﻏﺎﻳﺔ ﻋﻠﻢ ﺍﳌﻴﺰﺍﻥ ﺍﻹﺻﺎﺑﺔ ﰲ ﺍﻟﻔﻜﺮ،ﻭﺣﻔﻆ ﺍﻟﺮﺃﻱ ﻋﻦ ﺍﳋﻄﺄ ﰲ ﺍﻟﻨﻈﺮ .
٢١
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ﻓﺼﻞ
]ﻻ ﺷﻐﻞ ﻟﻠﻤﻨﻄﻘﻲ ﺑﺎﻷﻟﻔﺎﻅ[
ﻻﺷﻐﻞ ﻟﻠﻤﻨﻄﻘﻲ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻣﻨﻄﻘﻲ ﺑﺒﺤﺚ ﺍﻷﻟﻔﺎﻅ ،ﻛﻴﻒ ﻭﻫﺬﺍ ﺍﻟﺒﺤﺚ
ﲟﻌﺰﻝ ﻋﻦ ﻫﺪﻓﻪ ﻭﻏﺎﻳﺘﻪ .
ﻭﻣﻊ ﺫﻟﻚ ﻓﻼ ﺑﺪ ﻣﻦ ﲝﺚ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟـﺔ ﻋﻠـﻰ ﺍﳌﻌـﺎﱐ؛ ﻷﻥﹼ ﺍﻹﻓـﺎﺩﺓ
ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻮﻗﻮﻓﺔ ﻋﻠﻴﻪ ،ﻭﻟﺬﻟﻚ ﻳﻘﺪﻡ ﲝﺚ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻷﻟﻔﺎﻅ ﰲ ﻛﺘـﺐ
ﺍﳌﻨﻄﻖ .
ﻓﺼﻞ
)(١
ﰲ ﺍﻟﺪﻻﻟﺔ
ﺍﻟﺪﻻﻟﺔ ﻟﻐﺔ ﻫﻲ :ﺍﻹﺭﺷﺎﺩ .ﺃﻱ.(٢)(.....) :
ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﲝﻴﺚ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﻪ ﺍﻟﻌﻠﻢ ﺑﺸﻲﺀ ﺁﺧﺮ.
ﻭﺍﻟﺪﻻﻟﺔ ﻗﺴﻤﺎﻥ :ﻟﻔﻈﻴﺔ ،ﻭﻏﲑ ﻟﻔﻈﻴﺔ.
ﻭﺍﻟﻠﻔﻈﻴﺔ :ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺪﺍﻝﹼ ﻓﻴﻬﺎ ﺍﻟﻠﻔﻆ.
ﻭﻏﲑ ﺍﻟﻠﻔﻈﻴﺔ :ﻣﺎ ﻻ ﻳﻜﻮﻥ ﺍﻟﺪﺍﻝﹼ ﻓﻴﻬﺎ ﺍﻟﻠﻔﻆ.
) (١ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ) .ﻉ(.
) (٢ﻣﺎ ﺑﲔ ﺍﻟﻘﻮﺳﲔ ﻫﻮ ﻣﻌﲎ ﻛﻠﻤﺔ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ) .ﻉ(.
٢٢
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ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﳓﺎﺀ :
ﺃﺣﺪﻫﺎ :ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻮﺿﻌﻴﺔ ﻛﺪﻻﻟﺔ ﻟﻔﻆ ﺯﻳﺪ ﻋﻠﻰ ﻣﺴﻤﺎﻩ .
ﻭﺛﺎﻧﻴﻬﻤﺎ :ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻛﺪﻻﻟﺔ ﻟﻔﻆ ﺃﺡ ﺃﺡ –ﺑﻀﻢ ﺍﳍﻤﺰﺓ ﻭﺳﻜﻮﻥ ﺍﳊﺎﺀ
ﺍﳌﻬﻤﻠﺔ ﻭﻗﻴﻞ :ﺑﻔﺘﺤﻬﺎ – ﻋﻠﻰ ﻭﺟﻊ ﺍﻟﺼﺪﺭ) ، (١ﻓـﺈﻥ ﺍﻟﻄﺒﻴﻌـﺔ ﺗـﻀﻄﺮ
ﺑﺈﺣﺪﺍﺙ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻋﻨﺪ ﻋﺮﻭﺽ ﺍﻟﻮﺟﻊ ﰲ ﺍﻟﺼﺪﺭ.
ﻭﺛﺎﻟﺜﻬﺎ:ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻛﺪﻻﻟﺔ ﻟﻔﻆ -ﺩﻥ – ﺍﳌﺴﻤﻮﻉ ﻣﻦ ﻭﺭﺍﺀ ﺍﳉﺪﺍﺭ ﻋﻠﻰ
ﻭﺟﻮﺩ ﺍﻟﻼﻓﻆ.
ﻭﺭﺍﺑﻌﻬﺎ:ﻏﲑ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻮﺿﻌﻴﺔ ﻛﺪﻻﻟﺔ ﺍﻟﺪﻭﺍﻝ ﺍﻷﺭﺑﻊ ﻋﻠﻰ ﻣﺪﻟﻮﻻﺎ).(٣)(٢
ﻭﺧﺎﻣﺴﻬﺎ :ﻏﲑ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻛﺪﻻﻟﺔ ﺻﻬﻴﻞ ﺍﻟﻔﺮﺱ ﻋﻠﻰ ﻃﻠـﺐ ﺍﳌـﺎﺀ
ﻭﺍﻟﻜﻸ.
ﻭﺳﺎﺩﺳﻬﺎ :ﻏﲑ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻛﺪﻻﻟﺔ ﺍﻟﺪﺧﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺭ.
ﻓﻬﺬﻩ ﺳﺖ ﺩﻻﻻﺕ ،ﻭﺍﳌﻨﻄﻘﻲ ﺇﻧﻤﺎ ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻮﺿﻌﻴﺔ؛ ﻷﻥﹼ
ﺍﻹﻓﺎﺩﺓ ﻟﻠﻐﲑ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﺇﻧﻤﺎ ﻳﺘﻴﺴﺮ ﺎ ﺑﺴﻬﻮﻟﺔ ،ﲞﻼﻑ ﻏﲑﻫﺎ؛ ﻓﺈﻥﹼ ﺍﻹﻓﺎﺩﺓ
)(٤
ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﺎ ﻻ ﳜﻠﻮ ﻋﻦ ﺻﻌﻮﺑﺔ .ﻫﺬﺍ.
) (١ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺴﻌﺎﻝ).ﻉ(.
) (٢ﺃﻱ :ﻣﺎﻳﻨﺼﺐ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻹﺩﺭﺍﻙ ﺑﻌﺪ ﺍﳌﺴﺎﻓﺔ ﻭﺍﳋﻄﻮﻁ ﻭﺍﻹﺷﺎﺭﺍﺕ.ﻭﺍﻟﻌﻘـﻮﺩ ﺃﻱ:ﻋﻘـﻮﺩ ﺍﻷﻧﺎﻣـﻞ ﺍﻟـﱵ ﺗـﺪﻝ ﻋﻠـﻰ
ﺍﻷﻋﺪﺍﺩ).ﺡ(.
) (٣ﻭ ﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﺪﻻﻟﺔ ﻏﲑ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺩﻻﻟﺔ ﺇﺷﺎﺭﺍﺕ ﺍﳌﺮﻭﺭ).ﻉ(.
) (٤ﻫﻜﺬﺍ ﰲ ﺍﻷﺻﻞ ﻭﻗﺪ ﻋﻠﹼﻖ ﻋﻠﻴﻬﺎ ﺍﶈﺸﻲ ﺑﻘﻮﻟﻪ ) :ﺃﻱ :ﺧﺬ ﻫﺬﺍ (.ﰒ ﺫﻛﺮ ﺍﶈﺸﻲ _ﺭﲪﻪ ﺍﷲ_ ﻭﺟﻬﲔ ﰲ ﺃﻋﺮﺍﺏ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ
ﻻ ﺩﺍﻋﻲ ﻟﻺﻃﺎﻟﺔ ﺑﺬﻛﺮﳘﺎ ).ﻉ(.
٢٣
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ﻓﺼﻞ
]ﺃﻗﺴﺎﻡ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻮﺿﻌﻴﺔ[
ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥﹼ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﱵ ﳍﺎ ﺍﻟﻌـﱪﺓ ﰲ ﺍﶈـﺎﻭﺭﺍﺕ
ﻭﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﳓﺎﺀ:
ﺃﺣﺪﻫﺎ :ﺍﳌﻄﺎﺑﻘﻴﺔ ﻭﻫﻲ :ﺃﻥ ﻳﺪﻝ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﲤﺎﻡ ﻣﺎ ﻭﺿﻊ ﺫﻟـﻚ ﺍﻟﻠﻔـﻆ
ﻟﻪ،ﻛﺪﻻﻟﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﳎﻤﻮﻉ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻨﺎﻃﻖ.
ﺛﺎﻧﻴﻬﺎ :ﺍﻟﺘﻀﻤﻨﻴﺔ ،ﻭﻫﻲ :ﺃﻥ ﻳﺪﻝ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺟﺰﺀ ﺍﳌﻌﲎ ﺍﳌﻮﺿـﻮﻉ ﻟـﻪ،
ﻛﺪﻻﻟﺘﻪ ﻋﻠﻰ ﺍﳊﻴﻮﺍﻥ ﻓﻘﻂ ،ﺃﻭ ﺍﻟﻨﺎﻃﻖ ﻓﻘﻂ.
ﺛﺎﻟﺜﻬﺎ :ﺍﻟﺪﻻﻟﺔ ﺍﻻﻟﺘﺰﺍﻣﻴﺔ ﻭﻫﻲ :ﺃﻥ ﻻ ﻳﺪﻝ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺍﳌﻮﺿﻮﻉ ﻟﻪ ﻭﻻ ﻋﻠﻰ
ﺟﺰﺋﻪ ،ﺑﻞ ﻋﻠﻰ ﻣﻌﲎ ﺧﺎﺭﺝ ﻻﺯﻡ ﻟﻠﻤﻮﺿﻮﻉ ﻟﻪ.
ﻭﺍﻟﻼﺯﻡ ﻫﻮ :ﻣﺎ ﻳﻨﺘﻘﻞ ﺍﻟﺬﻫﻦ ﻣﻦ ﺍﳌﻮﺿﻮﻉ ﻟﻪ ﺇﻟﻴﻪ،ﻛﺪﻻﻟﺔ ﺍﻹﻧـﺴﺎﻥ ﻋﻠـﻰ
ﻗﺎﺑﻞ ﺍﻟﻌﻠﻢ ﻭﺻﻨﻌﺔ ﺍﻟﻜﺘﺎﺑﺔ،ﻭﻛﺪﻻﻟﺔ ﻟﻔﻆ ﺍﻟﻌﻤﻰ ﻋﻠﻰ ﺍﻟﺒﺼﺮ .
٢٤
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ﻓﺼﻞ
]ﻻ ﺗﻮﺟﺪ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﻀﻤﻨﻴﺔ ﻭﺍﻻﻟﺘﺰﺍﻣﻴﺔ ﺑﺪﻭﻥ ﺍﳌﻄﺎﺑﻘﻴﺔ[
ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﻀﻤﻨﻴﺔ ﻭﺍﻻﻟﺘﺰﺍﻣﻴﺔ ﻻﺗﻮﺟﺪﺍﻥ ﺑﺪﻭﻥ ﺍﳌﻄﺎﺑﻘﺔ؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﺍﳉﺰﺀ ﻻ
ﻳﺘﺼﻮﺭ ﺑﺪﻭﻥ ﺍﻟﻜﻞ ،ﻭﻛﺬﺍ ﺍﻟﻼﺯﻡ ﺑﺪﻭﻥ ﺍﳌﻠﺰﻭﻡ ،ﻭﺍﻟﺘﺎﺑﻊ ﻻ ﻳﻮﺟﺪ ﺑـﺪﻭﻥ
ﺍﳌﺘﺒﻮﻉ .
ﻭﺍﳌﻄﺎﺑﻘﺔ ﻗﺪ ﺗﻮﺟﺪ ﺑﺪﻭﻤﺎ؛ ﳉﻮﺍﺯ ﺃﻥ ﻳﻮﺿﻊ ﺍﻟﻠﻔﻆ ﳌﻌﲎ ﺑﺴﻴﻂ ﻻ ﺟﺰﺀ ﻟﻪ،
ﻭﻻ ﻻﺯﻡ ﻟﻪ.
ﻓﺈﻥ ﻗﻠﺖ :ﻻ ﻧﺴﻠﻢ ﺃﻥ ﻳﻮﺟﺪ ﻣﻌﲎ ﻻ ﻻﺯﻡ ﻟﻪ؛ ﻓﺈﻥﹼ ﻟﻜﻞ ﻣﻌﲎ ﻻﺯﻣﺎﹰ ﺍﻟﺒﺘـﺔ،
ﻭﺃﻗﻠﻪ ﺃﻧﻪ ﻟﻴﺲ ﻏﲑﻩ).(١
ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﻼﺯﻡ ﻫﻮ :ﺍﻟﻼﺯﻡ ﺍﻟﺒﻴﻦ ﺍﻟﺬﻱ ﻳﻨﺘﻘﻞ ﺍﻟﺬﻫﻦ ﻣﻦ ﺍﳌﻠﺰﻭﻡ ﺇﻟﻴﻪ.
ﻭﻗﻮﻟﻚ :ﻟﻴﺲ ﻏﲑﻩ ﻟﻴﺲ ﻣﻦ ﺍﻟﻠﻮﺍﺯﻡ ﺍﻟﺒﻴﻨﺔ؛ ﻷﻧﺎ ﻛﺜﲑﺍﹰ ﻣﺎ ﻧﺘﺼﻮﺭ ﺍﳌﻌﺎﱐ ﻭﻻ
ﳜﻄﺮ ﺑﺒﺎﻟﻨﺎ ﻣﻌﲎ ﺍﻟﻐﲑ ﻓﻀﻼﹰ ﻋﻦ ﻛﻮﻧﻪ ﻟﻴﺲ ﻏﲑﻩ.
) (١ﻣﻌﲎ)ﻭﺃﻗﻠﻪ ﺃﻧﻪ ﻟﻴﺲ ﻏﲑﻩ( :ﺃﻥﹼ ﺃﻗﻞ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﻣﻌﲎ ﺍﻟﻠﻔﻆ ﺍﳌﻘﻮﻝ ﻫﻮ ﺃﻧﻪ ﻟﻴﺲ ﻣﻌﲎ ﺁﺧﺮ ﺳﻮﺍﻩ .ﻣﺜﺎﻝ ﺫﻟﻚ:ﺃﻧﻚ ﺇﺫﺍ ﺃﺷـﺮﺕ
ﺇﱃ ﻛﺘﺎﺏ ﻭﻗﻠﺖ :ﻫﺬﺍ ﻛﺘﺎﺏ .ﻓﺄﻗﻞ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﻟﻔﻈﻚ ﺃﻥﹼ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻟﻴﺲ ﻗﻠﻤﺎﹰ ﻭﻻ ﳏﱪﺓﹰ ﻭﻻ ﺷﻴﺌﺎﹰ ﺁﺧﺮ ﺳﻮﻯ ﺍﻟﻜﺘﺎﺏ).ﻉ(.
٢٥
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ﻓﺼﻞ
]ﺍﻟﻠﻔﻆ ﺇﻣﺎ ﻣﻔﺮﺩ ﺃﻭ ﻣﺮﻛﺐ[
ﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝ ﺇﻣﺎ ﻣﻔﺮﺩ ﺃﻭ ﻣﺮﻛﺐ.
ﻓﺎﳌﻔﺮﺩ :ﻣﺎ ﻻ ﻳﻘﺼﺪ ﲜﺰﺋﻪ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺟﺰﺀ ﻣﻌﻨﺎﻩ ،ﻛﺪﻻﻟﺔ ﳘﺰﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ
ﻋﻠﻰ ﻣﻌﻨﺎﻫﺎ ،ﻭﺩﻻﻟﺔ ﺯﻳﺪ ﻋﻠﻰ ﻣﺴﻤﺎﻩ)،(١ﻭﺩﻻﻟـﺔ ﻋﺒـﺪﺍﷲ ﻋﻠـﻰ ﺍﳌﻌـﲎ
ﺍﻟﻌﻠﹶﻤﻲ).(٢
ﻭﺍﳌﺮﻛﹼﺐ :ﻣﺎ ﻳﻘﺼﺪ ﲜﺰﺋﻪ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺟﺰﺀ ﻣﻌﻨﺎﻩ ،ﻛﺪﻻﻟﺔ ﺯﻳﺪ ﻗﺎﺋﻢ ﻋﻠـﻰ
ﻣﻌﻨﺎﻩ ) ،(٣ﻭﺩﻻﻟﺔ ﺭﺍﻣﻲ ﺍﻟﺴﻬﻢ ﻋﻠﻰ ﻓﺤﻮﺍﻩ.
ﰒ ﺍﳌﻔﺮﺩ ﻋﻠﻰ ﺃﳓﺎﺀ ﺛﻼﺛﺔ؛ ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﻣﻌﻨﺎﻩ ﻣﺴﺘﻘﻼﹰ ﺑﺎﳌﻔﻬﻮﻣﻴﺔ ﺃﻱ :ﱂ ﻳﻜﻦ
ﰲ ﻓﻬﻤﻪ ﳏﺘﺎﺟﺎﹰ ﺇﱃ ﺿﻢ ﺿﻤﻴﻤﺔ ﻓﻬﻮ ﺍﺳﻢ ﺇﻥ ﱂ ﻳﻘﺘﺮﻥ ﺫﻟﻚ ﺍﳌﻌﲎ ﺑﺰﻣﺎﻥ ﻣﻦ
ﺍﻷﺯﻣﻨﺔ ﺍﻟﺜﻼﺛﺔ.
ﻭﻛﻠﻤﺔ ﺇﻥ ﺍﻗﺘﺮﻥ ﺑﻪ .ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻌﻨـﺎﻩ ﻣـﺴﺘﻘﻼﹰ ﻓﻬـﻮ ﺃﺩﺍﺓ ﰲ ﻋـﺮﻑ
)(٤
ﺍﳌﻴﺰﺍﻧﻴﲔ،ﻭﺣﺮﻑ ﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻨﺤﻮﻳﲔ .ﻫﺬﺍ.
) (١ﻓﺈﻥﹼ ﺍﻟﺰﺍﻱ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺟﺰﺀ ﻣﻌﲎ ﺯﻳﺪ).ﻉ(.
) (٢ﺑﻔﺘﺢ ﺍﻟﻌﲔ ﻭﺍﻟﻼﻡ ﺃﻱ :ﺃﻥﹼ ﳎﻤﻮﻉ ﻛﻠﻤﺔ )ﻋﺒﺪﺍﷲ( ﻋﻠﻢ ﻋﻠﻰ ﺭﺟﻞ ﻣﻌﲔ ).ﻉ(.
) (٣ﻓﺈﻥﹼ ﺯﻳﺪﺍﹰ ﻳﺪﻝ ﻋﻠﻰ ﺟﺰﺀ ﲨﻠﺔ )ﺯﻳﺪ ﻗﺎﺋﻢ ().ﻉ(.
) (٤ﺭﺍﺟﻊ ﻣﺎ ﺗﻘﺪﻡ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﳍﺎﻣﺶ ﺍﻟﺜﺎﱐ ]ﺹ .[ ٢٣
٢٦
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ﻓﺼﻞ
]ﻟﻴﺴﺖ ﺍﻟﻜﻠﻤﺔ ﻋﻨﺪ ﺍﳌﻨﺎﻃﻘﺔ ﻫﻲ ﺍﻟﻔﻌﻞ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ[
ﺍﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﻇﻦ ﺑﻌﻀﻬﻢ ﺃﻥﹼ ﺍﻟﻜﻠﻤﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﳌﻴﺰﺍﻥ ﻫﻲ ﻣﺎ ﻳﺴﻤﻰ ﰲ ﻋﻠﻢ
ﺍﻟﻨﺤﻮ ﺑﺎﻟﻔﻌﻞ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻈﻦ ﺑﺼﻮﺍﺏ؛ ﻓﺈﻥﹼ ﺍﻟﻔﻌﻞ ﺃﻋﻢ ﻣﻦ ﺍﻟﻜﻠﻤـﺔ ،ﺃﻻ
ﺗﺮﻯ ﺃﻥﹼ ﳓﻮ :ﺃﺿﺮﺏ ﻭﻧﻀﺮﺏ ﻭﺃﻣﺜﺎﻟﻪ ﻓﻌﻞ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﻭﻟﻴﺲ ﺑﻜﻠﻤﺔ ﻋﻨـﺪ
ﺍﳌﻨﻄﻘﻴﲔ؛ ﻷﻥﹼ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﳌﻔﺮﺩ ،ﻭﳓﻮ :ﺃﺿﺮﺏ ﻟﻴﺲ ﲟﻔﺮﺩ ،ﺑﻞ ﻫﻮ
ﻣﺮﻛﹼﺐ ﻟﺪﻻﻟﺔ ﺟﺰﺀ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺟﺰﺀ ﺍﳌﻌﲎ؛ ﻷﻥﹼ ﺍﳍﻤﺰﺓ ﺗﺪﻝ ﻋﻠﻰ ﺍﳌﺘﻜﻠﻢ،
ﻭ ﺽ ﺭ ﺏ ﻋﻠﻰ ﻣﻌﲎ ﺍﳊﺪﺙ.
ﻓﺼﻞ
]ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻟﻠﻤﻔﺮﺩ[
ﻗﺪ ﻳﻘﺴﻢ ﺍﳌﻔﺮﺩ ﺑﺘﻘﺴﻴﻢ ﺁﺧﺮ ﻭﻫﻮ:
ﺃﻥﹼ ﺍﳌﻔﺮﺩ ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﻭﺍﺣﺪﺍﹰ ﺃﻭ ﻳﻜﻮﻥ ﻛﺜﲑﺍﹰ.
ﻭﺍﻟﺬﻱ ﻟﻪ ﻣﻌﲎ ﻭﺍﺣﺪﺍﹰ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ؛ ﻷﻧﻪ ﻻ ﳜﻠﻮ:
ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳌﻌﲎ ﻣﺘﻌﻴﻨﺎﹰ ﻣﺸﺨﺼﺎﹰ ﺃﻭ ﱂ ﻳﻜﻦ.
ﻭﺍﻷﻭﻝ :ﻳﺴﻤﻰ :ﻋﻠﹶﻤﺎﹰ ،ﻛﺰﻳﺪ ،ﻭﻫﺬﺍ ،ﻭﻫﻮ .ﻭﺍﻷﻭﱃ ﺃﻥ ﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﻘﺴﻢ
ﺑﺎﳉﺰﺋﻲ ﺍﳊﻘﻴﻘﻲ.
٢٧
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ﻭﺍﻟﺜﺎﱐ :ﺃﻱ :ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﻣﺸﺨﺼﺎﹰ ،ﺑﻞ ﻳﻜﻮﻥ ﻟﻪ ﺃﻓﺮﺍﺩ ﻛـﺜﲑﺓ ﻫـﻮ
ﺿﺮﺑﺎﻥ:
ﺃﺣﺪﳘﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺻﺪﻕ ﺫﻟﻚ ﺍﳌﻌﲎ ﻋﻠﻰ ﺳـﺎﺋﺮ ﺃﻓـﺮﺍﺩﻩ ﻋﻠـﻰ ﺳـﺒﻴﻞ
ﺍﻻﺳﺘﻮﺍﺀ ،ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺘﻔﺎﻭﺕ ﺑﺄﻭﻟﻴﺔ ،ﺃﻭ ﺃﺷﺪﻳﺔ ،ﺃﻭﺃﺯﺩﻳﺔ) ،(١ﻭﻳﺴﻤﻰ ﻫـﺬﺍ
ﺍﻟﻘﺴﻢ :ﺑﺎﳌﺘﻮﺍﻃﺊ؛ ﻟﺘﻮﺍﻃﺆ ﺃﻓﺮﺍﺩﻩ ،ﻭﺗﻮﺍﻓﻘﻬﺎ ﰲ ﺗﺼﺎﺩﻕ ﺫﻟﻚ ﺍﳌﻌﲎ ﺍﻟﻌـﺎﻡ،
ﻛﺎﻹﻧﺴﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﻭﺑﻜﺮ.
ﻭﺛﺎﻧﻴﻬﻤﺎ:ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺻﺪﻕ ﺫﻟﻚ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﰲ ﲨﻴﻊ ﺃﻓﺮﺍﺩﻩ ﻋﻠـﻰ ﻭﺟـﻪ
ﺍﻻﺳﺘﻮﺍﺀ ،ﺑﻞ ﻳﻜﻮﻥ ﺻﺪﻕ ﺫﻟﻚ ﺍﳌﻌﲎ ﻋﻠﻰ ﺑﻌـﺾ ﺍﻷﻓـﺮﺍﺩ ﺑﺎﻷﻭﻟﻴـﺔ،
ﻭﺍﻷﺷﺪﻳﺔ ،ﻭﺍﻷﻭﻟﻮﻳﺔ ،ﻭﺻﺪﻗﻬﺎ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺑﺄﺿﺪﺍﺩ ﺫﻟﻚ ،ﻛﺎﻟﻮﺟﻮﺩ
ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻮﺍﺟﺐ ﺟﻞ ﳎﺪﻩ ،ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﻤﻜﻦ) ،(٢ﻭﻛﺎﻟﺒﻴﺎﺽ ﺑﺎﻟﻨﺴﺒﺔ
ﺇﱃ ﺍﻟﺜﻠﺞ ﻭﺍﻟﻌﺎﺝ ،ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﻘﺴﻢ :ﻣﺸﻜﻜﺎﹰ؛ ﻷﻧﻪ ﻳﻮﻗـﻊ ﺍﻟﻨـﺎﻇﺮ ﰲ
ﺍﻟﺸﻚ ﰲ ﻛﻮﻧﻪ ﻣﺘﻮﺍﻃﺌﺎﹰ ﺃﻭ ﻣﺸﺘﺮﻛﺎﹰ).(٣
) (١ﻣﻌﲎ ﺍﻷﺯﺩﻳﺔ :ﺃﻥ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ ﺃﺯﻳﺪ ﰲ ﺻﺪﻕ ﺍﳌﻌﲎ ﻣﻦ ﺑﻌﺾ.ﻛﺎﻟﺴﻮﺍﺩ ﻓﻔﻲ ﺍﳌﺘﻮﺍﻃﺊ ﻻﻳﺰﻳﺪ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ ﻋﻠﻰ ﺑﻌﺾ ﰲ ﻏﻤﻖ
ﺍﻟﻠﻮﻥ).ﻉ(.
) (٢ﺍﻟﻮﺍﺟﺐ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ،ﻭﺍﳌﻤﻜﻦ ﻫﻮ ﺍﳌﺨﻠﻮﻕ).ﻉ(.
) (٣ﻓﺘﺤﺼﻞ ﺃﻥ ﺍﻷﻗﺴﺎﻡ ﺛﻼﺛﺔ:ﺍﻟﻌﻠﹶﻢ ـ ﺑﺎﻟﺘﺤﺮﻳﻚ ـ ﻭﺍﳌﺘﻮﺍﻃﺊ ،ﻭﺍﳌﺸﻜﻚ).ﻉ(.
٢٨
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ﻓﺼﻞ
]ﺃﻗﺴﺎﻡ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ[
ﺍﳌﺘﻜﺜﺮ ﺍﳌﻌﲎ ﻟﻪ ﺃﻗﺴﺎﻡ ﻋﺪﻳﺪﺓ.
ﻭﺟﻪ ﺍﳊﺼﺮ :ﺃﻥﹼ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻛﺜﺮ ﻣﻌﻨﺎﻩ ﺇﻥ ﻭﺿﻊ ﺫﻟﻚ ﺍﻟﻠﻔﻆ ﻟﻜﻞ ﻣﻌـﲎ
ﺍﺑﺘﺪﺍﺀً ﺑﺄﻭﺿﺎﻉ ﻣﺘﻌﺪﺩﺓ ﻋﻠﻰ ﺣﺪﺓ ﻳﺴﻤﻰ :ﻣﺸﺘﺮﻛﺎﹰ ،ﻛﺎﻟﻌﲔ ﻭﺿـﻊ ﺗـﺎﺭﺓﹰ
ﻟﻠﺬﻫﺐ ،ﻭﺗﺎﺭﺓﹰ ﻟﻠﺒﺎﺻﺮﺓ ،ﻭﺗﺎﺭﺓﹰ ﻟﻠﺮﻛﺒﺔ.
ﻭﺇﻥ ﱂ ﻳﻮﺿﻊ ﻟﻜﻞ ﺍﺑﺘﺪﺍﺀً ،ﺑﻞ ﻭﺿﻊ ﺃﻭﻻﹰ ﳌﻌﲎ ،ﰒ ﺍﺳﺘﻌﻤﻞ ﰲ ﻣﻌﲎ ﺛـﺎﱐ؛
ﻷﺟﻞ ﻣﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ.
ﻓﺈﻥ ﺍﺷﺘﻬﺮ ﰲ ﺍﻟﺜﺎﱐ ،ﻭﺗﺮﻙ ﻣﻮﺿﻮﻋﻪ ﺍﻷﻭﻝ ﻳﺴﻤﻰ :ﻣﻨﻘﻮﻻﹰ .ﻭﺍﳌﻨﻘﻮﻝ ﺑﺎﻟﻨﻈﺮ
ﺇﱃ ﺍﻟﻨﺎﻗﻞ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ:
ﺃﺣﺪﻫﺎ :ﺍﳌﻨﻘﻮﻝ ﺍﻟﻌﺮﰲ ،ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻥ ﺍﻟﻨﺎﻗﻞ ﻋﺮﻓﺎﹰ ﻋﺎﻣﺎﹰ.
ﻭﺛﺎﻧﻴﻬﺎ :ﺍﳌﻨﻘﻮﻝ ﺍﻟﺸﺮﻋﻲ ،ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻧﻪ ﺃﺭﺑﺎﺏ ﺍﻟﺸﺮﻉ.
ﻭﺛﺎﻟﺜﻬﺎ :ﺍﳌﻨﻘﻮﻝ ﺍﻻﺻﻄﻼﺣﻲ ،ﺑﺎﻋﺘﺒﺎﺭﻩ ﻋﺮﻓﺎﹰ ﺧﺎﺻﺎﹰ ﺑﻄﺎﺋﻔﺔ ﳐﺼﻮﺻﺔ.
ﻣﺜﺎﻝ ﺍﻷﻭﻝ :ﻛﻠﻔﻆ ﺍﻟﺪﺍﺑﺔ ،ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﻣﻮﺿﻮﻋﺎﹰ ﳌﺎ ﻳﺪﺏ ﻋﻠﻰ ﺍﻷﺭﺽ،
ﰒ ﻧﻘﻠﻪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻔﺮﺱ ،ﺃﻭ ﻟﺬﺍﺕ ﺍﻟﻘﻮﺍﺋﻢ ﺍﻷﺭﺑﻊ.
ﻭﻣﺜﺎﻝ ﺍﻟﺜﺎﱐ :ﻛﻠﻔﻆ ﺍﻟﺼﻼﺓ ،ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﲟﻌﲎ ﺍﻟﺪﻋﺎﺀ ،ﰒ ﻧﻘﻠﻪ ﺍﻟﺸﺎﺭﻉ
ﺇﱃ ﺃﺭﻛﺎﻥ ﳐﺼﻮﺻﺔ.
٢٩
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ﻭﻣﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ :ﻛﻠﻔﻆ ﺍﻻﺳﻢ ﻛﺎﻥ ﰲ ﺍﻟﻠﻐﺔ ﲟﻌﲎ ﺍﻟﻌﻠﻮ ،ﰒ ﻧﻘﻠﻪ ﺍﻟﻨﺤﺎﺓ ﺇﱃ:
ﻛﻠﻤﺔ ﻣﺴﺘﻘﻠﺔ ﰲ ﺍﻟﺪﻻﻟﺔ ﻏﲑ ﻣﻘﺘﺮﻧﺔ ﺑﺰﻣﺎﻥ ﻣﻦ ﺍﻷﺯﻣﻨﺔ ﺍﻟﺜﻼﺛﺔ.
ﻭﺇﻥ ﱂ ﻳﺸﺘﻬﺮ ﰲ ﺍﻟﺜﺎﱐ ﻭﱂ ﻳﺘﺮﻙ ﺍﻷﻭﻝ ،ﺑﻞ ﻳـﺴﺘﻌﻤﻞ ﰲ ﺍﳌﻮﺿـﻮﻉ ﺍﻷﻭﻝ
ﻣﺮﺓ ،ﻭﰲ ﺍﻟﺜﺎﱐ ﺃﺧﺮﻯ ،ﻳﺴﻤﻰ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﻭﻝ :ﺣﻘﻴﻘـﺔﹰ ،ﻭﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ
ﺍﻟﺜﺎﱐ ﳎﺎﺯﺍﹰ ،ﻛﺎﻷﺳﺪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳊﻴﻮﺍﻥ ﺍﳌﻔﺘﺮﺱ ﻭﺍﻟﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ ،ﻓﻬـﻮ
ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﻭﻝ ﺣﻘﻴﻘﺔ ،ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺜﺎﱐ ﳎﺎﺯ.
ﻓﺼﻞ
]ﰲ ﺍﻟﻠﻔﻆ ﺍﳌﺮﺍﺩﻑ[
ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﻣﺘﻌﺪﺩﺍﹰ ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪﺍﹰ ﻳﺴﻤﻰ :ﻣﺮﺍﺩﻓﺎﹰ ،ﻛﺎﻷﺳﺪ ﻭﺍﻟﻠﻴـﺚ،
ﻭﺍﻟﻐﻴﻢ ﻭﺍﻟﻐﻴﺚ.
ﻓﺼﻞ
]ﺃﻗﺴﺎﻡ ﺍﻟﻠﻔﻆ ﺍﳌﺮﻛﺐ[
ﺍﳌﺮﻛﺐ ﻗﺴﻤﺎﻥ:
ﺃﺣﺪﳘﺎ :ﺍﳌﺮﻛﺐ ﺍﻟﺘﺎﻡ ﻭﻫﻮ :ﻣﺎ ﻳﺼﺢ ﺍﻟﺴﻜﻮﺕ ﻋﻠﻴﻪ ،ﻛﺰﻳﺪ ﻗﺎﺋﻢ.
ﻭﺛﺎﻧﻴﻬﻤﺎ :ﺍﳌﺮﻛﺐ ﺍﻟﻨﺎﻗﺺ ﻭﻫﻮ :ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ.
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ﻓﺼﻞ
]ﰲ ﺍﳌﺮﻛﺐ ﺍﻟﺘﺎﻡ[
ﺍﳌﺮﻛﺐ ﺍﻟﺘﺎﻡ ﺿﺮﺑﺎﻥ:
ﻳﻘﺎﻝ ﻷﺣﺪﳘﺎ :ﺍﳋﱪ ﻭﺍﻟﻘﻀﻴﺔ ،ﻭﻫﻮ :ﻣﺎ ﻗﺼﺪ ﺑﻪ ﺍﳊﻜﺎﻳﺔ ،ﻭﳛﺘﻤﻞ ﺍﻟﺼﺪﻕ
ﻭﺍﻟﻜﺬﺏ ،ﺃﻭ ﻣﺎ ﻳﻘﺎﻝ ﻟﻘﺎﺋﻠﻪ :ﺇﻧﻪ ﺻﺎﺩﻕ ﺃﻭ ﻛﺎﺫﺏ ،ﳓﻮ :ﺍﻟﺴﻤﺎﺀ ﻓﻮﻗﻨـﺎ،
ﻭﺍﻟﻌﺎﱂ ﺣﺎﺩﺙ.
ﻓﺈﻥ ﻗﻴﻞ :ﻗﻮﻟﻨﺎ- :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ -ﻗﻀﻴﺔ ﻭﺧﱪ ،ﻣﻊ ﺃﻧﻪ ﻻ ﳛﺘﻤﻞ ﺍﻟﻜﺬﺏ.
ﻗﻠﻨﺎ :ﳎﺮﺩ ﺍﻟﻠﻔﻆ ﳛﺘﻤﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺧﺼﻮﺻﻴﺔ ﺍﳊﺎﺷﻴﺘﲔ) (١ﻏـﲑ
ﳏﺘﻤﻞ ﻟﻠﻜﺬﺏ.
ﻭﻳﻘﺎﻝ ﻟﺜﺎﱐ ﺍﻟﻘﺴﻤﲔ :ﺍﻹﻧﺸﺎﺀ ،ﻭﺍﻹﻧﺸﺎﺀ ﺃﻗﺴﺎﻡ :ﺃﻣﺮ ،ﻭﻲ ،ﻭﲤﻦ ،ﻭﺗﺮﺝ،
ﻭﺍﺳﺘﻔﻬﺎﻡ ،ﻭﻧﺪﺍﺀ.
ﻓﺼﻞ
]ﰲ ﺍﳌﺮﻛﺐ ﺍﻟﻨﺎﻗﺺ[
ﺍﳌﺮﻛﺐ ﺍﻟﻨﺎﻗﺺ ﻋﻠﻰ ﺃﳓﺎﺀ:
ﻣﻨﻬﺎ :ﺍﳌﺮﻛﺐ ﺍﻹﺿﺎﰲ ،ﻛﻐﻼﻡ ﺯﻳﺪ.
) (١ﺍﳊﺎﺷﻴﺘﺎﻥ :ﺍﻟﻮﺍﻗﻊ ،ﻭﺍﳌﺘﻜﻠﻢ).ﻉ(.
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ﻭﻣﻨﻬﺎ :ﺍﳌﺮﻛﺐ ﺍﻟﺘﻮﺻﻴﻔﻲ ،ﻛﺎﻟﺮﺟﻞ ﺍﻟﻌﺎﱂ.
ﻭﻣﻨﻬﺎ :ﺍﳌﺮﻛﺐ ﺍﻟﺘﻘﻴﻴﺪﻱ ،ﻛﻔﻲ ﺍﻟﺪﺍﺭ.
ﻭﻫﺎﻫﻨﺎ ﻗﺪ ﰎ ﲝﺚ ﺍﻷﻟﻔﺎﻅ ،ﻭﺍﻵﻥ ﺃﺭﺷﺪﻙ ﺇﱃ ﲝﺚ ﺍﳌﻌﺎﱐ.
ﻓﺼﻞ
]ﰲ ﺍﳌﻔﻬﻮﻡ[
ﺍﳌﻔﻬﻮﻡ) (١ﺃﻱ :ﻣﺎ ﺣﺼﻞ ﰲ ﺍﻟﺬﻫﻦ ،ﻗﺴﻤﺎﻥ:
ﻭﺍﻟﺜﺎﱐ :ﻛﻠﻲ. ﺃﺣﺪﳘﺎ :ﺟﺰﺋﻲ.
ﺃﻣﺎ ﺍﳉﺰﺋﻲ ﻓﻬﻮ :ﻣﺎ ﳝﻨﻊ ﻧﻔﺲ ﺗﺼﻮﺭﻩ ﻋﻦ ﺻﺪﻗﻪ ﻋﻠﻰ ﻛﺜﲑ ،ﻛﺰﻳﺪ ﻭﻋﻤﺮﻭ،
ﻭﻫﺬﺍ ﺍﻟﻔﺮﺱ ،ﻭﻫﺬﺍ ﺍﳉﺪﺍﺭ.
ﻭﺃﻣﺎ ﺍﻟﻜﻠﻲ ﻓﻬﻮ :ﻣﺎ ﻻ ﳝﻨﻊ ﻧﻔﺲ ﺗﺼﻮﺭﻩ ﻋﻦ ﻭﻗﻮﻉ ﺍﻟﺸﺮﻛﺔ ﻓﻴـﻪ ،ﻭﻋـﻦ
ﺻﺪﻗﻪ ﻋﻠﻰ ﻛﺜﲑﻳﻦ ،ﻛﺎﻹﻧﺴﺎﻥ ﻭ ﺍﻟﻔﺮﺱ.
ﻭﻗﺪ ﻳﻔﺴﺮ ﺍﻟﻜﻠﻲ ﻭﺍﳉﺰﺋﻲ ﺑﺘﻔﺴﲑﻳﻦ ﺁﺧﺮﻳﻦ :
ﺃﻣﺎ ﺍﻟﻜﻠﻲ :ﻓﻬﻮ ﻣﺎ ﺟﻮﺯ ﺍﻟﻌﻘﻞ ﺗﻜﺜﺮﻩ ﻣﻦ ﺣﻴﺚ ﺗﺼﻮﺭﻩ.
ﻭﺃﻣﺎ ﺍﳉﺰﺋﻲ :ﻓﻬﻮ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ.
) (١ﳌﺎ ﻓﺮﻍ ﻣﻦ ﺑﻴﺎﻥ ﺍﻟﺪﻻﻟﺔ ﻭﺃﻗﺴﺎﻡ ﺍﻟﻠﻔﻆ ﺷﺮﻉ ﰲ ﺑﻴﺎﻥ ﺍﻟﻜﻠﻴﺎﺕ ﻓﻘﺎﻝ :ﺍﳌﻔﻬﻮﻡ). ..........ﺡ(.
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ﻓﺼﻞ
]ﺃﻗﺴﺎﻡ ﺍﻟﻜﻠﻲ[
ﺍﻟﻜﻠﻲ ﺃﻗﺴﺎﻡ :
ﺃﺣﺪﻫﺎ :ﻣﺎ ﳝﺘﻨﻊ ﻭﺟﻮﺩ ﺃﻓـﺮﺍﺩﻩ ﰲ ﺍﳋـﺎﺭﺝ ،ﻛﺎﻟﻼﺷـﻲﺀ ،ﻭﺍﻟﻼﳑﻜـﻦ،
ﻭﺍﻟﻼﻣﻮﺟﻮﺩ.
ﻭﺛﺎﻧﻴﻬﻤﺎ :ﻣﺎ ﳝﻜﻦ ]ﻭﺟﻮﺩ[) (١ﺃﻓﺮﺍﺩﻩ ﻭﱂ ﺗﻮﺟﺪ ،ﻛﺎﻟﻌﻨﻘﺎﺀ ،ﻭﺟﺒـﻞ ﻣـﻦ
ﺍﻟﻴﺎﻗﻮﺕ.
ﻭﺛﺎﻟﺜﻬﻤﺎ :ﻣﺎ ﺃﻣﻜﻨﺖ ﺃﻓﺮﺍﺩﻩ ﻭﱂ ﻳﻮﺟـﺪ ﻣـﻦ ﺃﻓـﺮﺍﺩﻩ ﺇﻻ ﻓـﺮﺩ ﻭﺍﺣـﺪ،
ﻛﺎﻟﺸﻤﺲ) ،(٢ﻭﺍﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ).(٣
ﻭﺭﺍﺑﻌﻬﺎ :ﻣﺎ ﻭﺟﺪﺕ ﻟﻪ ﺃﻓﺮﺍﺩ ﻛﺜﲑﺓ.
) (١ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﻏﲑ ﻣﻮﺟﻮﺩ ﰲ ﺍﻷﺻﻞ ﺯﺍﺩﻩ ﺍﶈﻘﻖ ﻟﻴﺘﻀﺢ ﺍﳌﻌﲎ).ﻉ(.
) (٢ﻓﻴﻪ :ﺃﻥﹼ ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﱵ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ﰲ ﺍﳊﺠﻢ ﻭﺍﻹﺷﻌﺎﻉ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ،ﻟﻜﻦ ﻻ ﻧﺮﺍﻫﺎ ﺇﻻ ﰲ ﻫﻴﺌﺔ ﳒـﻮﻡ ﺻـﻐﲑﺓ ﻟﻠﻤـﺴﺎﻓﺎﺕ
ﺍﻟﺸﺎﺳﻌﺔ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﺎ.
ﺍﻧﻈﺮ :ﺍﻟﺴﻤﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺪﻛﺘﻮﺭ ﺯﻏﻠﻮﻝ ﺍﻟﻨﺠﺎﺭ ]ﺹ .[ ٢٥٧ﻟﻜﻦ ﻳﻌﺬﺭ ﺍﳌﺼﻨﻒ ﻧﻈﺮﺍﹰ ﳊـﺪﻭﺩ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﻜﻮﻧﻴـﺔ ﰲ
ﻋﺼﺮﻩ).ﻉ(.
ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻭﻟﻮ ﻣﺜﹼﻞ ﺍﳌﺆﻟﻒ ـ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﷲ ـ ﺑﺎﻷﺭﺽ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﺎ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺼﺎﱀ ﻟﻠﺤﻴﺎﺓ ﻟﻜﺎﻥ ﺃﻭﱃ.
) (٣ﻫﺬﺍ ﻣﺜﺎﻝ ﳌﺎ ﻛﺎﻥ ﳑﻜﻦ ﺍﻟﻮﺟﻮﺩ ،ﻭﱂ ﻳﻮﺟﺪ ﻣﻨﻪ ﺇﻻ ﻓﺮﺩ ﻭﺍﺣﺪ ﻭﻏﲑﻩ ﳑﺘﻨﻊ).ﺡ( .ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻭﲟﺎ ﻗﺎﻟﻪ ﺍﶈـﺸﻲ – ﺭﲪـﻪ
ﺍﷲ -ﻳﻨﺪﻓﻊ ﺇﺷﻜﺎﻝ ﺍﻟﺘﻤﺜﻴﻞ ﺑﺎﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ ﻣﻊ ﺍﺳﺘﺤﺎﻟﺔ ﻭﺟﻮﺩ ﻭﺍﺟﺐ ﻏﲑﻩ ﻋﺰ ﻭﺟﻞ.
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ﺇﻣﺎ ﻣﺘﻨﺎﻫﻴﺔ ،ﻛﺎﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﻴﺎﺭﺓ ﻓﺈﻧﻬﺎ ﺳﺒﻊ :ﺍﻟﺸﻤﺲ ،ﻭﺍﻟﻘﻤﺮ ،ﻭﺍﳌـﺮﻳﺦ،
ﻭﺍﻟﺰﻫﺮﺓ ،ﻭﺍﻟﺰﺣﻞ ،ﻭﻋﻄﺎﺭﺩ ،ﻭﺍﳌﺸﺘﺮﻱ.
ﺃﻭ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﻛﺄﻓﺮﺍﺩ ﺍﻹﻧﺴﺎﻥ ،ﻭﺍﻟﻔﺮﺱ ،ﻭﺍﻟﻐﻨﻢ ،ﻭﺍﻟﺒﻘﺮ.
ﻭﻗﺪ ﺃﻭﺭﺩ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﻟﻜﻠﻲ ﻭﺍﳉﺰﺋﻲ ﺳﺆﺍﻝ ﺗﻘﺮﺑﺮﻩ :
ﺃﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺍﻟﺒﻴﻀﺔ ﺍﳌﻌﻴﻨﺔ ،ﻭﺍﻟﺸﺒﺢ ﺍﳌﺮﺋﻲ ﻣﻦ ﺑﻌﻴﺪ ،ﻭﳏﺴﻮﺱ
ﺍﻟﻄﻔﻞ ﰲ ﻣﺒﺪﺃ ﺍﻟﻮﻻﺩﺓ ﻛﻠﻬﺎ ﺟﺰﺋﻴﺎﺕ ،ﻣﻊ ﺃﻧﻪ ﻳﺼﺪﻕ ﻋﻠﻴﻬﺎ ﺗﻌﺮﻳﻒ ﺍﻟﻜﻠﻲ؛
ﻷﻥﹼ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻓﺮﺽ ﺻﺪﻗﻬﺎ ﻋﻠﻰ ﻛﺜﲑﻳﻦ ﻏﲑ ﳑﺘﻨﻊ.
ﻭﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺼﺪﻕ ﺍﳌﻔﻬﻮﻡ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻜﻠﻲ ﻫﻮ ﺍﻟﺼﺪﻕ ﻋﻠﻰ ﻭﺟﻪ
ﺍﻻﺟﺘﻤﺎﻉ ،ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺃﻋﲏ :ﺻﻮﺭﺓ ﺍﻟﺒﻴﻀﺔ ﺍﳌﻌﻴﻨﺔ ﻭﻏﲑﻫﺎ ﺇﻧﻤﺎ ﻳـﺼﺪﻕ
ﻋﻠﻰ ﻛﺜﲑﻳﻦ ﺑﺪﻻﹰ ﻻ ﻣﻌﺎﹰ.
ﻓﺈﻥﹼ ﺍﻟﻮﺣﺪﺓ ﻣﺄﺧﻮﺫﺓ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺿﺮﻭﺭﺓ ﺃﻧﻬﺎ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻣﺎﺩﺓ ﻣﻌﻴﻨـﺔ
ﺟﺰﺋﻴﺔ ،ﻭﻟﻮﻻ ]ﺃﻥﹼ[)(١ﻓﻴﻬﺎ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﻮﺣﺪ ﻟﻜﺎﻧﺖ ﻛﻠﻴﺔﹰ ﻣـﻦ ﻏـﲑ ﻟـﺰﻭﻡ
ﺃﺷﻜﺎﻝ .ﻫﺬﺍ).(٢
) (١ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﶈﻘﻖ ﻟﻴﺘﻀﺢ ﺍﳌﻌﲎ).ﻉ(.
) (٢ﺭﺍﺟﻊ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﻫﺎﻣﺶ ]ﺹ [.
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ﻓﺼﻞ
)(١
ﰲ ﺍﻟﻨﺴﺒﺔ ﺑﲔ ﺍﻟﻜﻠﻴﲔ
ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻨﺴﺒﺔ ﺑﲔ ﺍﻟﻜﻠﻴﲔ ﺗﺘﺼﻮﺭ ﻋﻠﻰ ﺃﳓﺎﺀ ﺃﺭﺑﻌﺔ :ﻷﻧـﻚ ﺇﺫﺍ ﺃﺧـﺬﺕ
ﻛﻠﻴﲔ ،ﻓﺈﻣﺎ ﺃﻥ ﻳﺼﺪﻕ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻵﺧـﺮ ﻓﻬﻤـﺎ
ﻣﺘﺴﺎﻭﻳﺎﻥ ،ﻛﺎﻹﻧﺴﺎﻥ ﻭﺍﻟﻨﺎﻃﻖ ،ﻷﻥﹼ ﻛﻞ ﺇﻧﺴﺎﻥ ﻧﺎﻃﻖ ،ﻭﻛﻞ ﻧﺎﻃﻖ ﺇﻧـﺴﺎﻥ.
ﺃﻭ ﻳﺼﺪﻕ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻵﺧﺮ ،ﻭﻻ ﻳﺼﺪﻕ ﺍﻵﺧﺮ ﻋﻠﻰ
ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﺃﺣﺪﳘﺎ ،ﻓﺒﻴﻨﻬﻤﺎ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣﻄﻠﻖ ،ﻛﺎﳊﻴﻮﺍﻥ ﻭﺍﻹﻧﺴﺎﻥ،
ﻓﻴﺼﺪﻕ ﺍﳊﻴﻮﺍﻥ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ،ﻭﻻ ﻳﺼﺪﻕ ﺍﻹﻧـﺴﺎﻥ
ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﳊﻴﻮﺍﻥ ،ﺑﻞ ﻋﻠﻰ ﺑﻌﻀﻪ.
ﺃﻭ ﻻ ﻳﺼﺪﻕ ﺷﻲﺀ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺷﻲﺀ ﳑﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻵﺧﺮ ،ﻓﻬﻤﺎ ﻣﺘﺒﺎﻳﻨﺎﻥ،
ﻛﺎﻹﻧﺴﺎﻥ ﻭﺍﻟﻔﺮﺱ.
ﺃﻭ ﻳﺼﺪﻕ ﺑﻌﺾ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺑﻌﺾ ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻵﺧﺮ ،ﻓﺒﻴﻨﻬﻤﺎ
ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣﻦ ﻭﺟﻪ ،ﻛﺎﻷﺑﻴﺾ ﻭﺍﳊﻴﻮﺍﻥ ﻓﻔﻲ ﺍﻟﺒﻂ ﻳـﺼﺪﻕ ﻛـﻞ
ﻣﻨﻬﻤﺎ ،ﻭﰲ ﺍﻟﻔﻴﻞ ﻳﺼﺪﻕ ﺍﳊﻴﻮﺍﻥ ﻓﻘﻂ ،ﻭﰲ ﺍﻟﺜﻠﺞ ﻭﺍﻟﻌﺎﺝ ﻳﺼﺪﻕ ﺍﻷﺑﻴﺾ
ﻓﻘﻂ.
) (١ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ).ﻉ(.
٣٥
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ﻓﻬﺬﻩ ﺃﺭﺑﻊ ﻧﺴﺐ :ﺍﻟﺘﺴﺎﻭﻱ ،ﻭﺍﻟﺘﺒﺎﻳﻦ ،ﻭﺍﻟﻌﻤـﻮﻡ ﻭﺍﳋـﺼﻮﺹ ﺍﳌﻄﻠـﻖ،
ﻭﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ ﻣﻦ ﻭﺟﻪ.
ﻓﺎﺣﻔﻆ ﺫﻟﻚ.
ﻓﺼﻞ
]ﻣﻌﲎ ﺁﺧﺮ ﻟﻠﺠﺰﺋﻲ[
ﻗﺪ ﻳﻘﺎﻝ ﻟﻠﺠﺰﺋﻲ ﻣﻌﲎ ﺁﺧﺮ ﻭﻫﻮ :ﻣﺎ ﻛﺎﻥ ﺃﺧﺺ ﲢﺖ ﺍﻷﻋﻢ.
ﻓﺎﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺟﺰﺋﻲ؛ ﻟﺪﺧﻮﻟﻪ ﲢﺖ ﺍﳊﻴﻮﺍﻥ ،ﻭﻛﺬﺍ ﺍﳊﻴﻮﺍﻥ؛
ﻟﺪﺧﻮﻟﻪ ﲢﺖ ﺍﳉﺴﻢ ﺍﻟﻨﺎﻣﻲ ،ﻭﻛﺬﺍ ﺍﳉﺴﻢ ﺍﻟﻨﺎﻣﻲ؛ ﻟﺪﺧﻮﻟﻪ ﲢـﺖ ﺍﳉـﺴﻢ
ﺍﳌﻄﻠﻖ ،ﻭﻛﺬﺍ ﺍﳉﺴﻢ ﺍﳌﻄﻠﻖ؛ ﻟﺪﺧﻮﻟﻪ ﲢﺖ ﺍﳉﻮﻫﺮ.
ﻭﺍﻟﻨﺴﺒﺔ ﺑﲔ ﺍﳉﺰﺋﻲ ﺍﳊﻘﻴﻘﻲ ﻭﺑﲔ ﻫﺬﺍ ﺍﳌﺴﻤﻰ ﺑﺎﳉﺰﺋﻲ ﺍﻹﺿـﺎﰲ ﻋﻤـﻮﻡ
ﻭﺧﺼﻮﺹ ﻣﻄﻠﻖ؛ ﻻﺟﺘﻤﺎﻋﻬﻤﺎ ﰲ ﺯﻳﺪ ﻣﺜﻼﹰ ،ﻭﺻﺪﻕ ﺍﻹﺿﺎﰲ ﺑﺪﻭﻥ ﺍﳊﻘﻴﻘﻲ
ﰲ ﺍﻹﻧﺴﺎﻥ؛ ﻓﺈﻧﻪ ﺟﺰﺋﻲ ﺇﺿﺎﰲ ،ﻭﻟﻴﺲ ﲜﺰﺋﻲ ﺣﻘﻴﻘﻲ؛ ﻷﻥﹼ ﺻـﺪﻗﻪ ﻋﻠـﻰ
ﻛﺜﲑﻳﻦ ﻏﲑ ﳑﺘﻨﻊ.
٣٦
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ﻓﺼﻞ
]ﰲ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻷﻭﻝ ﻣﻨﻬﺎ[
ﺍﻟﻜﻠﻴﺎﺕ ﲬﺲ :
ﺍﻷﻭﻝ :ﺍﳉﻨﺲ :ﻛﻞ ﻣﻘﻮﻝ ﻋﻠﻰ ﻛﺜﲑﻳﻦ ﳐﺘﻠﻔﲔ ﰲ ﺍﳊﻘﺎﺋﻖ ﰲ ﺟﻮﺍﺏ ﻣـﺎ
ﻫﻮ ،ﻛﺎﳊﻴﻮﺍﻥ ﻓﺈﻧﻪ ﻣﻘﻮﻝ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ،ﻭﺍﻟﻔﺮﺱ ،ﻭﺍﻟﻐﻨﻢ ،ﺇﺫﺍ ﺳﺌﻞ ﻋﻨـﻬﺎ
ﲟﺎ ﻫﻲ؟
ﻭﻳﻘﺎﻝ :ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻔﺮﺱ ﻣﺎ ﳘﺎ ؟
ﻓﺎﳉﻮﺍﺏ :ﺣﻴﻮﺍﻥ.
ﻓﺼﻞ
]ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﻜﻠﻴﺎﺕ[
ﺍﻟﺜﺎﱐ :ﺍﻟﻨﻮﻉ.
ﻭﻫﻮ :ﻛﻠﻲ ﻣﻘﻮﻝ ﻋﻠﻰ ﻛﺜﲑﻳﻦ ﻣﺘﻔﻘﲔ ﺑﺎﳊﻘﺎﺋﻖ ﰲ ﺟﻮﺍﺏ ﻣﺎ ﻫﻮ.
ﻭﻟﻠﻨﻮﻉ ﻣﻌﲎ ﺁﺧﺮ ،ﻭﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﻨﻮﻉ ﺍﻹﺿﺎﰲ ،ﻭﻫﻮ :ﻣﺎﻫﻴﺔ ﻳﻘـﺎﻝ ﻋﻠﻴﻬـﺎ
ﻭﻋﻠﻰ ﻏﲑﻫﺎ :ﺍﳉﻨﺲ ،ﰲ ﺟﻮﺍﺏ ﻣﺎ ﻫﻮ.
ﻭﺑﲔ ﺍﻟﻨﻮﻉ ﺍﳊﻘﻴﻘﻲ ﻭﺍﻟﻨﻮﻉ ﺍﻹﺿﺎﰲ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣﻦ ﻭﺟﻪ؛ ﻟﺘﺼﺎﺩﻗﻬﻤﺎ
ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ،ﻭﺻﺪﻕ ﺍﳊﻘﻴﻘﻲ ﺑﺪﻭﻥ ﺍﻹﺿﺎﰲ ﰲ ﺍﻟﻨﻘﻄﺔ ،ﻭﺻﺪﻕ ﺍﻹﺿﺎﰲ
ﺑﺪﻭﻥ ﺍﳊﻘﻴﻘﻲ ﰲ ﺍﳊﻴﻮﺍﻥ.
٣٧
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ﻓﺼﻞ
)(١
ﰲ ﺗﺮﺗﻴﺐ ﺍﻷﺟﻨﺎﺱ
ﺍﳉﻨﺲ ﺇﻣﺎ ﺳﺎﻓﻞ ،ﻭﻫﻮ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﲢﺘﻪ ﺟﻨﺲ ،ﻭﻳﻜﻮﻥ ﻓﻮﻗﻪ ﺟﻨﺲ ،ﺑﻞ ﺇﻧﻤﺎ
ﻳﻜﻮﻥ ﲢﺘﻪ ﺍﻟﻨﻮﻉ.
ﻛﺎﳊﻴﻮﺍﻥ ﻓﺈﻧﻪ ﲢﻨﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﻧﻮﻉ ،ﻭﻓﻮﻗﻪ ﺍﳉﺴﻢ ﺍﻟﻨﺎﻣﻲ ﻭﻫﻮ ﺟـﻨﺲ،
ﻓﺎﳊﻴﻮﺍﻥ ﺟﻨﺲ ﺳﺎﻓﻞ.
ﻭﺇﻣﺎ ﻣﺘﻮﺳﻂ ،ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﲢﺘﻪ ﺟﻨﺲ ،ﻭﻓﻮﻗﻪ ﺃﻳﻀﺎﹰ ﺟﻨﺲ.
ﻛﺎﳉﺴﻢ ﺍﻟﻨﺎﻣﻲ ﻓﺈﻥﹼ ﲢﺘﻪ ﺍﳊﻴﻮﺍﻥ ،ﻭﻓﻮﻗﻪ ﺍﳉﺴﻢ ﺍﳌﻄﻠﻖ.
ﻭﺇﻣﺎ ﻋﺎﱄ ،ﻭﻫﻮ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻓﻮﻗﻪ ﺟﻨﺲ ،ﻭﻳﺴﻤﻰ ﲜﻨﺲ ﺍﻷﺟﻨﺎﺱ.
ﻛﺎﳉﻮﻫﺮ ﻓﺈﻧﻪ ﻟﻴﺲ ﻓﻮﻗﻪ ﺟﻨﺲ ،ﻭﲢﺘﻪ ﺍﳉﺴﻢ ﺍﳌﻄﻠـﻖ ﻭﺍﳉـﺴﻢ ﺍﻟﻨـﺎﻣﻲ
ﻭﺍﳊﻴﻮﺍﻥ .
ﻓﺼﻞ
]ﺍﻷﺟﻨﺎﺱ ﺍﻟﻌﺎﻟﻴﺔ ﻋﺸﺮﺓ[
ﺍﻷﺟﻨﺎﺱ ﺍﻟﻌﺎﻟﻴﺔ ﻋﺸﺮﺓ ،ﻭﻟﻴﺲ ﰲ ﺍﻟﻌﺎﱂ ﺷﻲﺀ ﺧﺎﺭﺝ ﻋﻦ ﻫﺬﻩ ﺍﻷﺟﻨـﺎﺱ،
ﻭﺑﻘﺎﻝ ﳍﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺍﻟﻌﺎﻟﻴﺔ :ﺍﳌﻘﻮﻻﺕ ﺍﻟﻌﺸﺮ ﺃﻳﻀﺎﹰ.
) (١ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ).ﻉ(.
٣٨
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ﺃﺣﺪﻫﺎ :ﺍﳉﻮﻫﺮ ،ﻭﺍﻟﺒﺎﻗﻲ ﺍﳌﻘﻮﻻﺕ ﺍﻟﺘﺴﻊ ﻟﻠﻌﺮﺽ.
ﻭﺍﳉﻮﻫﺮ :ﻫﻮ ﺍﳌﻮﺟﻮﺩ ﻻ ﰲ ﻣﻮﺿﻮﻉ ﺃﻱ :ﳏﻞ ،ﺑﻞ ﻫـﻮ ﻗـﺎﺋﻢ ﺑﻨﻔـﺴﻪ،
ﻛﺎﻷﺟﺴﺎﻡ.
ﻭﺍﻟﻌﺮﺽ :ﻫﻮ ﺍﳌﻮﺟﻮﺩ ﰲ ﻣﻮﺿﻮﻉ ﺃﻱ :ﳏﻞ.
ﻭﺍﳌﻘﻮﻻﺕ ﺍﻟﻌﺮﺿﻴﺔ ﻫﻲ :ﺍﻟﻜﻢ ،ﻭﺍﻟﻜﻴﻒ ،ﻭﺍﻹﺿﺎﻓﺔ ،ﻭﺍﻷﻳـﻦ ،ﻭﺍﳌﻠـﻚ،
ﻭﺍﻟﻔﻌﻞ ،ﻭﺍﻻﻧﻔﻌﺎﻝ ،ﻭﺍﳌﱴ ،ﻭﺍﻟﻮﺿﻊ).(١
ﻭﳚﻤﻌﻬﺎ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻟﻔﺎﺭﺳﻲ ).(.......................................
ﻓﺼﻞ
)(٢
ﰲ ﺗﺮﺗﻴﺐ ﺍﻷﻧﻮﺍﻉ
ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻷﻧﻮﺍﻉ ﻗﺪ ﺗﺮﺗﺐ ﻣﺘﻨﺎﺯﻟﺔ ،ﻓﺎﻟﻨﻮﻉ ﻗﺪ ﻳﻜﻮﻥ ﲢﺘﻪ ﻧﻮﻉ ﻭﻻ ﻳﻜـﻮﻥ
ﻓﻮﻗﻪ ﻧﻮﻉ ﻓﻬﻮ ﺍﻟﻨﻮﻉ ﺍﻟﻌﺎﱄ.
ﻭﻗﺪ ﻳﻜﻮﻥ ﲢﺘﻪ ﻧﻮﻉ ،ﻭﻓﻮﻗﻪ ﻧﻮﻉ ،ﻭﻫﻮ ﺍﻟﻨﻮﻉ ﺍﳌﺘﻮﺳﻂ.
ﻭﻗﺪ ﻻ ﻳﻜﻮﻥ ﲢﺘﻪ ﻧﻮﻉ ،ﻭﻳﻜﻮﻥ ﻓﻮﻗﻪ ﻧﻮﻉ ،ﻭﻫﻮ ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﻓﻞ.
) (١ﻭﺍﳌﻘﻮﻻﺕ ﺍﻟﻌﺸﺮ ﳎﻤﻮﻋﺔ ﰲ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﻓـﻲ ﺑﻴﺘﻪ ﺑﺎﻷﻣﺲ ﻛﺎﻥ ﻣﺘﻜﻲ ﺯﻳـﺪ ﺍﻟﻄﻮﻳـﻞ ﺍﻷﺯﺭﻕ ﺍﺑﻦ ﻣﺎﻟﻚ
ﻓﻬﺬﻩ ﻋﺸﺮ ﻣﻘﻮﻻﺕ ﺳـﻮﻯ ﻓـﻲ ﻳـﺪﻩ ﻏـﺼﻦ ﻟﻮﺍﻩ ﻓﺎﻟﺘﻮﻯ
ﻓﻘﻮﻟﻪ :ﺯﻳﺪ ﳌﻘﻮﻟﺔ ﺍﳊﻮﻫﺮ ،ﻭﺍﻟﻄﻮﻳﻞ ﻟﻠﻜﻢ ،ﻭﺍﻷﺯﺭﻕ ﻟﻠﻜﻴﻒ ،ﻭﺍﺑﻦ ﻣﺎﻟﻚ ﻟﻺﺿﺎﻓﺔ ،ﻭﰲ ﺑﻴﺘﻪ ﻟﻸﻳﻦ ،ﻭﺑﺎﻷﻣﺲ ﻟﻠﻤﱴ ،ﻭ ﻛﺎﻥ ﻣﺘﻜﻲ
ﻟﻠﻮﺿﻊ ،ﻭ ﰲ ﻳﺪﻩ ﻟﻠﻤﻠﻚ ،ﻭﻟﻮﺍﻩ ﻟﻠﻔﻌﻞ ،ﻭ ﺍﻟﺘﻮﻯ ﻟﻼﻧﻔﻌﺎﻝ).ﻉ(.
) (٢ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ).ﻉ(.
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ﻭﻳﻘﺎﻝ ﻟﻪ :ﻧﻮﻉ ﺍﻷﻧﻮﺍﻉ ﺃﻳﻀﺎﹰ.
ﻓﺼﻞ
]ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﻜﻠﻴﺎﺕ[
ﺍﻟﺜﺎﻟﺚ :ﺍﻟﻔﺼﻞ.
ﻭﻫﻮ :ﻛﻠﻲ ﻣﻘﻮﻝ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﰲ ﺟﻮﺍﺏ ﺃﻱ ﺷﻲﺀ ﻫﻮ ﰲ ﺫﺍﺗﻪ.
ﻛﻤﺎ ﺇﺫﺍ ﺳﺌﻞ :ﺍﻹﻧﺴﺎﻥ ﺃﻱ ﺷﻲﺀ ﻫﻮ ﰲ ﺫﺍﺗﻪ ؟
ﻓﻴﺠﺎﺏ ﺑﺄﻧﻪ ﻧﺎﻃﻖ.
ﻭﻫﻮ ﻗﺴﻤﺎﻥ :ﻗﺮﻳﺐ ﻭﺑﻌﻴﺪ.
ﻓﺎﻟﻘﺮﻳﺐ :ﻫﻮ ﺍﳌﻤﻴﺰ ﻋﻦ ﺍﳌﺸﺎﺭﻛﺎﺕ ﰲ ﺍﳉﻨﺲ ﺍﻟﻘﺮﻳﺐ.
ﻭﺍﻟﺒﻌﻴﺪ :ﻫﻮ ﺍﳌﻤﻴﺰ ﻋﻦ ﺍﳌﺸﺎﺭﻛﺎﺕ ﰲ ﺍﳉﻨﺲ ﺍﻟﺒﻌﻴﺪ.
ﻓﺎﻷﻭﻝ :ﻛﺎﻟﻨﺎﻃﻖ ﻟﻺﻧﺴﺎﻥ.
ﻭﺍﻟﺜﺎﱐ :ﻛﺎﳊﺴﺎﺱ ﻟﻪ.
ﻭﻟﻠﻔﺼﻞ ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﻨﻮﻉ ﻓﻴﺴﻤﻰ ﻣﻘﻮﻣﺎﹰ؛ ﻟﺪﺧﻮﻟﻪ ﰲ ﻗﻮﺍﻡ ﺍﻟﻨﻮﻉ ﻭﺣﻘﻴﻘﺘﻪ.
ﻭﻧﺴﺒﺔ ﺇﱃ ﺍﳉﻨﺲ ﻓﻴﺴﻤﻰ ﻣﻘﺴﻤﺎﹰ؛ ﻷﻧﻪ ﻳﻘﺴﻢ ﺍﳉﻨﺲ ﻭﳛﺼﻞ ﻗﺴﻤﺎﹰ ﻟﻪ.
ﻛﺎﻟﻨﺎﻃﻖ ﻓﻬﻮ ﻣﻘﻮﻡ ﻟﻺﻧﺴﺎﻥ؛ ﻷﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻨﺎﻃﻖ.
ﻭﻣﻘﺴﻢ ﻟﻠﺤﻴﻮﺍﻥ؛ ﻷﻥﹼ ﺑﺎﻟﻨﺎﻃﻖ ﺣﺼﻞ ﻟﻠﺤﻴﻮﺍﻥ ﻗﺴﻤﺎﻥ:
ﺃﺣﺪﳘﺎ :ﺍﳊﻴﻮﺍﻥ ﺍﻟﻨﺎﻃﻖ.
٤٠
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ﻭﺍﻟﺜﺎﱐ :ﺍﳊﻴﻮﺍﻥ ﺍﻟﻐﲑ ﺍﻟﻨﺎﻃﻖ ).(١
ﻓﺼﻞ
ﱢ ﱢ
]ﻛﻞ ﻣﻘﻮﻡ ﻟﻠﻌﺎﱄ ﻣﻘﻮﻡ ﻟﻠﺴﺎﻓﻞ [
ﻛﻞ ﻣﻘﻮﻡ ﻟﻠﻌﺎﱄ ﻣﻘﻮﻡ ﻟﻠﺴﺎﻓﻞ ،ﻛﺎﻟﻘﺎﺑﻞ ﻟﻸﺑﻌﺎﺩ؛ ﻓﺈﻧﻪ ﻣﻘﻮﻡ
ﻟﻠﺠﺴﻢ ،ﻭﻫﻮ ﻣﻘﻮﻡ ﻟﻠﺠﺴﻢ ﺍﻟﻨﺎﻣﻲ ،ﻭﺍﳊﻴﻮﺍﻥ ،ﻭﺍﻹﻧﺴﺎﻥ.
ﻭﻛﺎﻟﻨﺎﻣﻲ؛ ﻓﺈﻧﻪ ﻛﻤﺎ ﺃﻧﻪ ﻣﻘﻮﻡ ﻟﻠﺠﺴﻢ ﺍﻟﻨﺎﻣﻲ ﻣﻘﻮﻡ ﻟﻠﺤﻴﻮﺍﻥ ﻭﻣﻘﻮﻡ ﻟﻺﻧﺴﺎﻥ
ﺃﻳﻀﺎﹰ.
ﻭﻛﺎﳊﺴﺎﺱ ﻭﺍﳌﺘﺤﺮﻙ ﺑﺎﻹﺭﺍﺩﺓ؛ ﻓﺈﻧﻬﻤﺎ ﻛﻤﺎ ﺃﻧﻬﻤﺎ ﻣﻘﻮﻣﺎﻥ ﻟﻠﺤﻴﻮﺍﻥ ﻛﺬﻟﻚ
ﻣﻘﻮﻣﺎﻥ ﻟﻺﻧﺴﺎﻥ.
ﻭﻟﻴﺲ ﻛﻞ ﻣﻘﻮﻡ ﻟﻠﺴﺎﻓﻞ ﻣﻘﻮﻣﺎﹰ ﻟﻠﻌﺎﱄ؛ ﻓﺈﻥﹼ ﺍﻟﻨﺎﻃﻖ ﻣﻘﻮﻡ ﻟﻺﻧﺴﺎﻥ ﻭﻟـﻴﺲ
ﻣﻘﻮﻣﺎﹰ ﻟﻠﺤﻴﻮﺍﻥ.
ﻓﺼﻞ
ﱢ ﱢ
]ﻛﻞ ﻣﻘﺴﻢ ﻟﻠﺴﺎﻓﻞ ﻣﻘﺴﻢ ﻟﻠﻌﺎﱄ [
ﻛﻞ ﻓﺼﻞ ﻣﻘﺴﻢ ﻟﻠﺴﺎﻓﻞ ﻣﻘﺴﻢ ﻟﻠﻌﺎﱄ.
) (١ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﺸﺎﺋﻌﺔ ،ﻭﺫﻟﻚ ﻷﻥﹼ –ﺍﻝ -ﻻ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﻀﺎﻑ ،ﻭﻷﻥﹼ -ﻏﲑ -ﻣﺘﻤﺤﻀﺔ ﰲ ﺍﻟﺘﻨﻜﲑ ﻓـﻼ ﺗﻘﺒـﻞ
–ﺍﻝ -ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻼﻡ ﻟﻴﺴﺖ ﻟﻠﺘﻌﺮﻳﻒ ﺑﻞ ﺍﳌﻌﺎﻗﺒﺔ ﻟﻺﺿﺎﻓﺔ ﻭﻗﺪ ﻧﺼﻮﺍ ﻋﻠﻰ ﺃﻥﹼ –ﻏﲑ -ﻗﺪ ﺗﺘﻌﺮﻑ ﺑﺎﻹﺿﺎﻓﺔ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺿـﻊ.
ﺍﻧﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ]).[٩/٤ﻉ(.
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ﻓﺎﻟﻨﺎﻃﻖ ﻛﻤﺎ ﻳﻘﺴﻢ ﺍﳊﻴﻮﺍﻥ ﺇﱃ ﺍﻟﻨﺎﻃﻖ ﻭﻏﲑ ﺍﻟﻨﺎﻃﻖ ،ﻛﺬﻟﻚ ﻳﻘﺴﻢ ﺍﳉﺴﻢ
ﺇﻟﻴﻬﻤﺎ.
ﻭﻟﻴﺲ ﻛﻞ ﻣﻘﺴﻢ ﻟﻠﻌﺎﱄ ﻣﻘﺴﻤﺎﹰ ﻟﻠﺴﺎﻓﻞ؛ ﻓﺈﻥﹼ ﺍﳊﺴﺎﺱ ﻣﺜﻼﹰ ﻳﻘﺴﻢ ﺍﳉـﺴﻢ
ﺍﻟﻨﺎﻣﻲ ﺇﱃ :ﺍﳉﺴﻢ ﺍﻟﻨﺎﻣﻲ ﺍﳊﺴﺎﺱ ،ﻭﺍﳉﺴﻢ ﺍﻟﻨﺎﻣﻲ ﺍﻟﻐﲑ ﺍﳊﺴﺎﺱ) ،(١ﻭﻟﻴﺲ
ﻳﻘﺴﻢ ﺍﳊﻴﻮﺍﻥ ﺇﻟﻴﻬﻤﺎ؛ ﻓﺈﻥﹼ ﻛﻞ ﺣﻴﻮﺍﻥ ﺣﺴﺎﺱ ،ﻭﻻ ﻳﻮﺟﺪ ﺣﻴـﻮﺍﻥ ﻏـﲑ
ﺣﺴﺎﺱ.
ﻓﺼﻞ
] ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﻜﻠﻴﺎﺕ[
ﺍﻟﻜﻠﻲ ﺍﻟﺮﺍﺑﻊ :ﺍﳋﺎﺻﺔ.
ﻭﻫﻮ ﻛﻠﻲ ﺧﺎﺭﺝ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻷﻓﺮﺍﺩ ،ﳏﻤﻮﻝ ﻋﻠﻰ ﺃﻓﺮﺍﺩ ﻭﺍﻗﻌﺔ ﲢﺖ ﺣﻘﻴﻘﺔ
ﻭﺍﺣﺪﺓ ﻓﻘﻂ ،ﻛﺎﻟﻀﺎﺣﻚ ﻟﻺﻧﺴﺎﻥ ،ﻭﺍﻟﻜﺎﺗﺐ ﻟﻪ.
) (١ﺭﺍﺟﻊ ﺍﳍﺎﻣﺶ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺼﻔﺤﺔ ﺍﳌﺎﺿﻴﺔ).ﻉ(.
٤٢
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ﻓﺼﻞ
] ﺍﳋﺎﻣﺲ ﻣﻦ ﺍﻟﻜﻠﻴﺎﺕ[
ﺍﳋﺎﻣﺲ ﻣﻦ ﺍﻟﻜﻠﻴﺎﺕ :ﺍﻟﻌﺮﺽ ﺍﻟﻌﺎﻡ.
ﻭﻫﻮ :ﺍﻟﻜﻠﻲ ﺍﳋﺎﺭﺝ ﺍﳌﻘﻮﻝ ﻋﻠﻰ ﺃﻓﺮﺍﺩ ﺣﻘﻴﻘﺔ ﻭﺍﺣـﺪﺓ ﻭﻋﻠـﻰ ﻏﲑﻫـﺎ،
ﻛﺎﳌﺎﺷﻲ ﺍﶈﻤﻮﻝ ﻋﻠﻰ ﺃﻓﺮﺍﺩ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻔﺮﺱ.
ﻓﺎﺋﺪﺓ
]ﺗﻘﺴﻴﻢ ﺍﻟﻜﻠﻴﺎﺕ ﺇﱃ ﺫﺍﺗﻴﺎﺕ ﻭﻋﺮﺿﻴﺎﺕ[
ﻭﺇﺫ ﻗﺪ ﻋﻠﻤﺖ ﳑﺎ ﺫﻛﺮﻧﺎ ﺃﻥﹼ ﺍﻟﻜﻠﻴﺎﺕ ﲬﺲ:
ﻭﺍﻟﺜﺎﱐ :ﺍﻟﻨﻮﻉ. ﺍﻷﻭﻝ :ﺍﳉﻨﺲ.
ﻭﺍﻟﺮﺍﺑﻊ :ﺍﳋﺎﺻﺔ. ﻭﺍﻟﺜﺎﻟﺚ :ﺍﻟﻔﺼﻞ.
ﻭﺍﳋﺎﻣﺲ :ﺍﻟﻌﺮﺽ ﺍﻟﻌﺎﻡ.
ﻓﺎﻋﻠﻢ ﺃﻥﹼ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﻝ ﻳﻘﺎﻝ ﳍﺎ :ﺍﻟﺬﺍﺗﻴﺎﺕ.
ﻭ ﻳﻘﺎﻝ ﻟﻶﺧﺮﻳﻦ :ﺍﻟﻌﺮﺿﻴﺎﺕ.
ﻭﻗﺪ ﳜﺘﺺ ﺍﺳﻢ ﺍﻟﺬﺍﰐ ﺑﺎﳉﻨﺲ ﻭﺍﻟﻔﺼﻞ ﻓﻘﻂ ،ﻭﻻ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻨﻮﻉ ـﺬﺍ
ﺍﻹﻃﻼﻕ ﻟﻔﻆ ﺍﻟﺬﺍﰐ.
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ﻓﺼﻞ
]ﺃﻗﺴﺎﻡ ﺍﻟﻌﺮﺿﻴﺎﺕ[
ﺍﻟﻌﺮﺿﻲ -ﺃﻋﲏ :ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺮﺽ ﺍﻟﻌﺎﻡ -ﻳﻨﻘﺴﻢ ﺇﱃ:
ﻻﺯﻡ ﻭﻣﻔﺎﺭﻕ.
ﻓﺎﻟﻼﺯﻡ ﻣﺎ ﳝﺘﻨﻊ ﺍﻧﻔﻜﺎﻛﻪ ﻋﻦ ﺍﻟﺸﻲﺀ ،ﺇﻣﺎ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﳌﺎﻫﻴـﺔ ﻛﺎﻟﺰﻭﺟﻴـﺔ
ﻟﻸﺭﺑﻌﺔ ،ﻭﺍﻟﻔﺮﺩﻳﺔ ﻟﻠﺜﻼﺛﺔ ،ﻓﺈﻥﹼ ﺍﻧﻔﻜﺎﻙ ﺍﻟﺰﻭﺟﻴﺔ ﻋﻦ ﺍﻟﺜﻼﺛﺔ ﻭﺍﻟﻔﺮﺩﻳﺔ ﻋـﻦ
ﺍﻷﺭﺑﻌﺔ ﻣﺴﺘﺤﻴﻞ.
ﻭﺇﻣﺎ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻛﺎﻟﺴﻮﺍﺩ ﻟﻠﺤﺒﺸﻲ .ﻓﺈﻥﹼ ﺍﻧﻔﻜﺎﻙ ﺍﻟﺴﻮﺍﺩ ﻋﻦ ﻭﺟﻮﺩ
ﺍﳊﺒﺸﻲ ﻣﺴﺘﺤﻴﻞ ﻻ ﻋﻦ ﻣﺎﻫﻴﺘﻪ؛ ﻷﻥﹼ ﻣﺎﻫﻴﺘﻪ ﺍﻹﻧﺴﺎﻥ ،ﻭﺍﻟﺴﻮﺍﺩ ﻟﻴﺲ ﺑﻼﺯﻡ
ﻟﻺﻧﺴﺎﻥ.
ﻭﺍﻟﻌﺮﺽ ﺍﳌﻔﺎﺭﻕ :ﻣﺎ ﱂ ﳝﺘﻨﻊ ﺍﻧﻔﻜﺎﻛﻪ ﻋـﻦ ﺍﳌﻠـﺰﻭﻡ ،ﻛﺎﻟﻜﺘﺎﺑـﺔ ﺑﺎﻟﻔﻌـﻞ
ﻟﻺﻧﺴﺎﻥ ،ﻭﺍﳌﺸﻲ ﺑﺎﻟﻔﻌﻞ ﻟﻪ).(١
) (١ﻗﻴﺪ ﺍﳌﺜﺎﻟﲔ ﺑﻘﻮﻟﻪ] :ﺑﺎﻟﻔﻌﻞ[ ﻟﻴﺨﺮﺝ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﳌﺸﻲ ﺑﺎﻟﻘﻮﺓ؛ ﻷﻧﻬﻤﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻟﻼﺯﻣﺔ.ﻓﺘﻨﺒﻪ).ﻉ(.
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ﻓﺼﻞ
َ َ
]ﺃﻗﺴﺎﻡ ﺍﻟﻌﺮﺿﻲ ﺍﻟﻼﺯﻡ[
ﺍﻟﻌﺮﺽ ﺍﻟﻼﺯﻡ ﻗﺴﻤﺎﻥ:
ﺍﻷﻭﻝ :ﻣﺎ ﻳﻠﺰﻡ ﺗﺼﻮﺭﻩ ﻣﻦ ﺗﺼﻮﺭ ﺍﳌﻠﺰﻭﻡ ،ﻛﺎﻟﺒﺼﺮ ﻟﻠﻌﻤﻰ.
ﻭﺍﻟﺜﺎﱐ :ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﺗﺼﻮﺭ ﺍﳌﻠﺰﻭﻡ ﻭﺍﻟﻼﺯﻡ ﺍﳉـﺰﻡ ﺑـﺎﻟﻠﺰﻭﻡ ،ﻛﺎﻟﺰﻭﺟﻴـﺔ
ﻟﻸﺭﺑﻌﺔ؛ ﻓﺈﻥﹼ ﻣﻦ ﺗﺼﻮﺭ ﺍﻷﺭﺑﻌﺔ ﻭﺗﺼﻮﺭ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻭﺟﻴﺔ ﳚـﺰﻡ ﺑﺪﺍﻫـﺔﹰ ﺃﻥﹼ
ﺍﻷﺭﺑﻌﺔ ﺯﻭﺝ ،ﻭﻣﻨﻘﺴﻤﺔ ﲟﺘﺴﺎﻭﻳﲔ ﻛﺎﻣﻠﲔ.
ﻓﺼﻞ
َ َ
]ﺃﻗﺴﺎﻡ ﺍﻟﻌﺮﺿﻲ ﺍﳌﻔﺎﺭﻕ[
ﺍﻟﻌﺮﺽ ﺍﳌﻔﺎﺭﻕ ﺃﻋﲏ :ﻣﺎ ﳝﻜﻦ ﺍﻧﻔﻜﺎﻛﻪ ﻋﻦ ﺍﳌﻌﺮﻭﺽ ﺃﻳﻀﺎﹰ ﻗﺴﻤﺎﻥ:
ﺃﺣﺪﳘﺎ :ﻣﺎ ﻳﺪﻭﻡ ﻋﺮﻭﺿﻪ ﻟﻠﻤﻠﺰﻭﻡ ،ﻛﺎﳊﺮﻛﺔ ﻟﻠﻔﻠﻚ.
ﻭﺍﻟﺜﺎﱐ :ﻣﺎ ﻳﺰﻭﻝ ﻋﻨﻪ ،ﺇﻣﺎ ﺑﺴﺮﻋﺔ ،ﻛﺤﻤﺮﺓ ﺍﳋﺠﻞ ،ﻭﺻﻔﺮﺓ ﺍﻟﻮﺟﻞ ،ﻭﺇﻣـﺎ
ﺑﺒﻂﺀ ،ﻛﺎﻟﺸﻴﺐ ،ﻭﺍﻟﺸﺒﺎﺏ.
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ﻓﺼﻞ
ﰲ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ
)(١
ﻣﻌﺮﻑ ﺍﻟﺸﻲﺀ ﻣﺎ ﳛﻤﻞ ﻋﻠﻴﻪ ﻹﻓﺎﺩﺓ ﺗﺼﻮﺭﻩ.
ﻭﻫﻮ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ:
_٢ﻭﺍﳊﺪ ﺍﻟﻨﺎﻗﺺ. _١ﺍﳊﺪ ﺍﻟﺘﺎﻡ.
_ ٤ﻭﺍﻟﺮﺳﻢ ﺍﻟﻨﺎﻗﺺ. _٣ﻭﺍﻟﺮﺳﻢ ﺍﻟﺘﺎﻡ.
ﻓﺎﻟﺘﻌﺮﻳﻒ ﺇﻥ ﻛﺎﻥ ﺑﺎﳉﻨﺲ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﻔﺼﻞ ﺍﻟﻘﺮﻳﺐ ﻳﺴﻤﻰ :ﺣـﺪﺍﹰ ﺗﺎﻣـﺎﹰ،
ﻛﺘﻌﺮﻳﻒ ﺍﻹﻧﺴﺎﻥ ﺑﺎﳊﻴﻮﺍﻥ ﺍﻟﻨﺎﻃﻖ.
ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﳉﻨﺲ ﺍﻟﺒﻌﻴﺪ ﻭﺍﻟﻔﺼﻞ ﺍﻟﻘﺮﻳﺐ ﺃﻭ ﺑﻪ ﻭﺣﺪﻩ ﻳﺴﻤﻰ :ﺣﺪﺍﹰ ﻧﺎﻗﺼﺎﹰ.
ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﳉﻨﺲ ﺍﻟﻘﺮﻳﺐ ﻭﺍﳋﺎﺻﺔ ﻳﺴﻤﻰ :ﺭﲰﺎﹰ ﺗﺎﻣﺎﹰ.
ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﳉﻨﺲ ﺍﻟﺒﻌﻴﺪ ﻭﺍﳋﺎﺻﺔ ،ﺃﻭ ﺑﺎﳋﺎﺻﺔ ﻭﺣﺪﻫﺎ ﻳﺴﻤﻰ :ﺭﲰﺎﹰ ﻧﺎﻗﺼﺎﹰ.
ﻣﺜﺎﻝ ﺍﳊﺪ ﺍﻟﻨﺎﻗﺺ :ﺗﻌﺮﻳﻒ ﺍﻹﻧﺴﺎﻥ ﺑﺎﳉﺴﻢ ﺍﻟﻨﺎﻃﻖ ،ﺃﻭ ﺑﺎﻟﻨﺎﻃﻖ ﻓﻘﻂ.
ﻭﻣﺜﺎﻝ ﺍﻟﺮﺳﻢ ﺍﻟﺘﺎﻡ :ﺗﻌﺮﻳﻒ ﺍﻹﻧﺴﺎﻥ ﺑﺎﳊﻴﻮﺍﻥ ﺍﻟﻀﺎﺣﻚ.
ﻭﻣﺜﺎﻝ ﺍﻟﺮﺳﻢ ﺍﻟﻨﺎﻗﺺ :ﺗﻌﺮﻳﻔﻪ ﺑﺎﳉﺴﻢ ﺍﻟﻀﺎﺣﻚ ،ﺃﻭ ﺑﺎﻟﻀﺎﺣﻚ ﻭﺣﺪﻩ.
ﻭﻻ ﺩﺧﻞ ﰲ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﻌﺮﺽ ﺍﻟﻌﺎﻡ؛ ﻷﻧﻪ ﻻ ﻳﻔﻴﺪ ﺍﻟﺘﻤﻴﺰ
) (١ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ).ﻉ(.
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ﻓﺼﻞ
]ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻔﻈﻲ[
ﺍﻟﺘﻌﺮﻳﻒ ﻗﺪ ﻳﻜﻮﻥ ﺣﻘﻴﻘﻴﺎﹰ ،ﻛﻤﺎ ﺫﻛﺮﻧﺎ.
ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻔﻈﻴﺎﹰ ،ﻭﻫﻮ :ﻣﺎ ﻳﻘﺼﺪ ﺑﻪ ﺗﻔﺴﲑ ﻣﺪﻟﻮﻝ ﺍﻟﻠﻔﻆ ،ﻛﻘﻮﳍﻢ :ﺳﻌﺪﺍﻧﺔ
ﻧﺒﺖ ،ﻭﺍﻟﻐﻀﻨﻔﺮ ﺍﻷﺳﺪ.
ﻭﻫﺎﻫﻨﺎ ﻗﺪ ﰎ ﲝﺚ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺃﻋﲏ :ﺍﻟﻘﻮﻝ ﺍﻟﺸﺎﺭﺡ.
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ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ
)(١
ﰲ ﺍﳊﺠﺔ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻬﺎ
ﻓﺼﻞ
ﰲ ﺍﻟﻘﻀﺎﻳﺎ
)(٢
ﺍﻟﻘﻀﻴﺔ :ﻗﻮﻝ ﳛﺘﻤﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ.
)(٣
ﻭﻗﻴﻞ :ﻗﻮﻝ ﻳﻘﺎﻝ ﻟﻘﺎﺋﻠﻪ ﺇﻧﻪ ﺻﺎﺩﻕ ﺃﻭ ﻛﺎﺫﺏ.
ﻭﺷﺮﻃﻴﺔ. ﻭﻫﻲ ﻗﺴﻤﺎﻥ :ﲪﻠﻴﺔ.
ﺃﻣﺎ ﺍﳊﻤﻠﻴﺔ ﻓﻬﻲ :ﻣﺎ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺜﺒﻮﺕ ﺷﻲﺀ ﻟﺸﻲﺀ ،ﺃﻭ ﻧﻔﻴﻪ ﻋﻨﻪ ،ﻛﻘﻮﻟﻚ:
ﺯﻳﺪ ﻗﺎﺋﻢ ،ﻭﺯﻳﺪ ﻟﻴﺲ ﺑﻘﺎﺋﻢ.
ﻭﺃﻣﺎ ﺍﻟﺸﺮﻃﻴﺔ :ﻓﻤﺎ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺫﻟﻚ ﺍﳊﻜﻢ.
ﻭﻗﻴﻞ :ﺍﻟﺸﺮﻃﻴﺔ ﻣﺎ ﺗﻨﺤﻞﹼ) (٤ﺇﱃ ﻗﻀﻴﺘﲔ ،ﻛﻘﻮﻟﻚ :ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ
ﻓﺎﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩ ،ﻭﻟﻴﺲ ﺍﻟﺒﺘﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﻓﺎﻟﻠﻴﻞ ﻣﻮﺟﻮﺩ.
ﻓﺈﺫﺍ ﺣﺬﻓﺖ ﺍﻷﺩﻭﺍﺕ ﺑﻘﻲ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﻭﺍﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩ.
) (١ﱂ ﻳﺬﻛﺮ ﺍﳌﺆﻟﻒ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﺑﲔ ﻳﺪﻱ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ،ﻭﻟﻌﻠﻪ ﺳﻘﻂ ﺃﺛﻨﺎﺀ ﺍﻟﻨﺴﺦ،ﺃﻭ ﺍﻟﻄﺒﺎﻋﺔ ،ﺃﻭ ﺃﻥﹼ ﺍﳌﺼﻨﻒ
ﺍﻋﺘﱪ ﺃﻭﻝ ﺍﻟﺮﺳﺎﻟﺔ ﲟﺜﺎﺑﺔ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ؛ ﻷﻧﻪ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ﺍﻟﺘﺼﻮﺭ.ﻭﺍﷲ ﺃﻋﻠﻢ).ﻉ(.
) (٢ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺆﻟﻒ ـ ﺭﲪﻪ ﺍﷲ ـ).ﻉ(.
) (٣ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥﹼ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻭﺻﻔﺎﻥ ﻟﻠﻤﺘﻜﻠﻢ ،ﻭﺍﻷﻭﻝ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻬﻤﺎ ﻭﺻﻔﺎﻥ ﻟﻠﻘﻀﻴﺔ).ﺡ(.
) (٤ﻣﻌﲎ ﺍﳓﻼﻝ ﺍﻟﻘﻀﻴﺔ :ﺃﻥ ﲢﺬﻑ ﺍﻷﺩﻭﺍﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﺭﺗﺒﺎﻁ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ).ﺡ(.
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ﻭﺍﳊﻤﻠﻴﺔ ﻣﺎ ﻻ ﺗﻨﺤﻞ ﺇﱃ ﻗﻀﻴﺘﲔ ،ﺑﻞ ﺗﻨﺤﻞ ﺇﻣﺎ ﺇﱃ ﻣﻔﺮﺩﻳﻦ ﻛﻘﻮﻟﻚ :ﺯﻳـﺪ
ﻫﻮ ﻗﺎﺋﻢ؛ ﻓﺈﻧﻚ ﺇﺫﺍ ﺣﺬﻓﺖ ﺍﻟﺮﺍﺑﻄﺔ ﺃﻋﲏ :ﻫﻮ .ﺑﻘﻲ ﻟﻚ ﺯﻳﺪ ،ﻭﻗﺎﺋﻢ ،ﻭﳘـﺎ
ﻣﻔﺮﺩﺍﻥ.
ﻭﺇﻣﺎ ﺇﱃ ﻣﻔﺮﺩ ﻭﻗﻀﻴﺔ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻚ :ﺯﻳﺪ ﺃﺑﻮﻩ ﻗﺎﺋﻢ ،ﻓﺈﺫﺍ ﺣﻠﹼﻠﺘﻪ ﺑﻘـﻲ
ﺯﻳﺪ ﻭﻫﻮ ﻣﻔﺮﺩ ،ﻭﺃﺑﻮﻩ ﻗﺎﺋﻢ ﻭﻫﻮ ﻗﻀﻴﺔ .
ﻓﺼﻞ
] ﺃﻗﺴﺎﻡ ﺍﻟﻘﻀﻴﺔ ﺍﳊﻤﻠﻴﺔ[
ﺍﳊﻤﻠﻴﺔ ﺿﺮﺑﺎﻥ:
ﻣﻮﺟﺒﺔ :ﻭﻫﻲ ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺜﺒﻮﺕ ﺷﻲﺀ ﻟﺸﻲﺀ.
ﻭﺳﺎﻟﺒﺔ :ﻭﻫﻲ ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﻨﻔﻲ ﺷﻲﺀ ﻋﻦ ﺷﻲﺀ.
ﳓﻮ:ﺍﻹﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ.
ﻭﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﺑﻔﺮﺱ.
ﻓﺼﻞ
]ﺃﺟﺰﺍء ﺍﻟﻘﻀﻴﺔ ﺍﳊﻤﻠﻴﺔ[
ﺍﳊﻤﻠﻴﺔ ﺗﻠﺘﺌﻢ ﻣﻦ ﺃﺟﺰﺍﺀ ﺛﻼﺛﺔ:
ﺃﺣﺪﻫﺎ:ﺍﶈﻜﻮﻡ ﻋﻠﻴﻪ ،ﻭﻳﺴﻤﻰ ﻣﻮﺿﻮﻋﺎﹰ.
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ﻭﺍﻟﺜﺎﱐ :ﺍﶈﻜﻮﻡ ﺑﻪ ،ﻭﻳﺴﻤﻰ ﳏﻤﻮﻻﹰ.
ﻭﺍﻟﺜﺎﻟﺚ :ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﺮﺍﺑﻂ ،ﻭﻳﺴﻤﻰ ﺍﻟﺮﺍﺑﻄﺔ.
ﻓﻔﻲ ﻗﻮﻟﻚ - :ﺯﻳﺪ ﻫﻮ ﻗﺎﺋﻢ -ﺯﻳﺪ ﳏﻜﻮﻡ ﻋﻠﻴﻪ ﻭﻣﻮﺿﻮﻉ ،ﻭﻗﺎﺋﻢ ﳏﻜﻮﻡ ﺑﻪ
ﻭﳏﻤﻮﻝ ،ﻭﻟﻔﻈﺔ ﻫﻮ ﻧﺴﺒﺔ ﻭﺭﺍﺑﻄﺔ.
ﻭﻗﺪ ﲢﺬﻑ ﺍﻟﺮﺍﺑﻄﺔ ﰲ ﺍﻟﻠﻔﻆ ﺩﻭﻥ ﺍﳌﺮﺍﺩ ،ﻓﻴﻘﺎﻝ :ﺯﻳﺪ ﻗﺎﺋﻢ.
ﻓﺼﻞ
]ﺃﺟﺰﺍء ﺍﻟﻘﻀﻴﺔ ﺍﻟﺸﺮﻃﻴﺔ[
ﻟﻠﺸﺮﻃﻴﺔ ﺃﻳﻀﺎﹰ ﺃﺟﺰﺍﺀ ،ﻭﻳﺴﻤﻰ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻨﻬﺎ :ﻣﻘﺪﻣﺎﹰ ،ﻭﺍﳉـﺰﺀ ﺍﻟﺜـﺎﱐ
ﻣﻨﻬﺎ :ﺗﺎﻟﻴﺎﹰ.
ﻓﻔﻲ ﻗﻮﻟﻚ – :ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔﹰ ﻛﺎﻥ ﺍﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩﺍﹰ -ﻗﻮﻟﻚ– :ﺇﻥ
ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔﹰ – ﻣﻘﺪﻡ ،ﻭﻗﻮﻟﻚ – :ﻛﺎﻥ ﺍﻟﻨﻬﺎﺭ ﻣﻮﺟـﻮﺩﺍﹰ -ﺗـﺎﻝ،
ﻭﺍﻟﺮﺍﺑﻄﺔ ﻫﻲ ﺍﳊﻜﻢ ﺑﻴﻨﻬﻤﺎ.
ﻓﺼﻞ
]ﺗﻘﺴﻴﻢ ﺍﻟﻘﻀﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻮﺿﻮﻉ[
ﻗﺪ ﺗﻘﺴﻢ ﺍﻟﻘﻀﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻮﺿﻮﻉ.
ﻓﺎﳌﻮﺿﻮﻉ ﺇﻥ ﻛﺎﻥ ﺟﺰﺋﻴﺎﹰ ﻭﺷﺨﺼﺎﹰ ﻣﻌﻴﻨـﺎﹰ ﲰﻴـﺖ ﺍﻟﻘـﻀﻴﺔ :ﺷﺨـﺼﺒﺔﹰ
ﻭﳐﺼﻮﺻﺔﹰ ،ﻛﻘﻮﻟﻚ :ﺯﻳﺪ ﻗﺎﺋﻢ.
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ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺟﺰﺋﻴﺎﹰ ﺑﻞ ﻛﺎﻥ ﻛﻠﻴﺎﹰ ﻓﻬﻮ ﻋﻠﻰ ﺃﳓﺎﺀ:
ﻷﻧﻬﺎ ﺇﻥ ﻛﺎﻥ ﺍﳊﻜﻢ ﻓﻴﻬﺎ ﻋﻠﻰ ﻧﻔﺲ ﺍﳊﻘﻴﻘﺔ ﺗﺴﻤﻰ ﺍﻟﻘﻀﻴﺔ :ﻃﺒﻴﻌﻴﺔﹰ ،ﳓـﻮ:
ﺍﻹﻧﺴﺎﻥ ﻧﻮﻉ ،ﻭﺍﳊﻴﻮﺍﻥ ﺟﻨﺲ.
ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺃﻓﺮﺍﺩﻫﺎ ﻓﻼ ﳜﻠﻮ:
ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻛﻤﻴﺔ ﺍﻷﻓﺮﺍﺩ ﻓﻴﻬﺎ ﻣﺒﻴﻨﺘﺎﹰ ،ﺃﻭ ﱂ ﺗﻜﻦ.
ﻓﺈﻥ ﺑﻴﻨﺖ ﻛﻤﻴﺔ ﺍﻷﻓﺮﺍﺩ ﺗﺴﻤﻰ ﺍﻟﻘﻀﻴﺔ :ﳏﺼﻮﺭﺓﹰ ،ﻛﻘﻮﻟﻚ :ﻛـﻞ ﺇﻧـﺴﺎﻥ
ﺣﻴﻮﺍﻥ ،ﺃﻭ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﺇﻧﺴﺎﻥ.
ﻭﺇﻥ ﱂ ﺗﺒﻴﻦ ﺗﺴﻤﻰ ﺍﻟﻘﻀﻴﺔ ﻣﻬﻤﻠﺔﹰ ،ﳓﻮ :ﺍﻹﻧﺴﺎﻥ ﰲ ﺧﺴﺮ.
ﻓﺼﻞ
] ﺍﻟﻘﻀﺎﻳﺎ ﺍﶈﺼﻮﺭﺓ[
ﺍﶈﺼﻮﺭﺍﺕ ﺃﺭﺑﻊ:
ﺇﺣﺪﺍﻫﺎ :ﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﻴﺔ ،ﻛﻘﻮﻟﻚ :ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ.
ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺍﳌﻮﺟﺒﺔ ﺍﳉﺰﺋﻴﺔ ،ﳓﻮ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﺃﺳﻮﺩ.
ﻭﺍﻟﺜﺎﻟﺜﺔ:ﺍﻟﺴﺎﻟﺒﺔ ﺍﻟﻜﻠﻴﺔ ،ﳓﻮ :ﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﺰﳒﻲ ﺑﺄﺑﻴﺾ.
ﻭﺍﻟﺮﺍﺑﻌﺔ:ﺍﻟﺴﺎﻟﺒﺔ ﺍﳉﺰﺋﻴﺔ ،ﳓﻮ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻟﻴﺲ ﺑﺄﺳﻮﺩ.
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ﻓﺼﻞ
] ﰲ ﺃﺳﻮﺍﺭ ﺍﻟﻘﻀﺎﻳﺎ[
ﺍﻟﺬﻱ ﻳﺒﲔ ﺑﻪ ﻛﻤﻴﺔ ﺍﻷﻓﺮﺍﺩ ﻳﺴﻤﻰ :ﺳﻮﺭﺍﹰ ،ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﺳﻮﺭ ﺍﻟﺒﻠﺪ.
ﻭﺳﻮﺭ ﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﻴﺔ :ﻛﻞ ﻭﻻﻡ ﺍﻻﺳﺘﻐﺮﺍﻕ.
ﻭﺳﻮﺭ ﺍﳌﻮﺟﺒﺔ ﺍﳉﺰﺋﻴﺔ :ﺑﻌﺾ :ﻭ ﻭﺍﺣﺪ ،ﳓﻮ :ﺑﻌﺾ ﻭﻭﺍﺣﺪ ﻣﻦ ﺍﳉﺴﻢ ﲨﺎﺩ.
ﻭﺳﻮﺭ ﺍﻟﺴﺎﻟﺒﺔ ﺍﻟﻜﻠﻴﺔ :ﻻ ﺷﻲﺀ ﻭﻻ ﻭﺍﺣﺪ ،ﳓﻮ :ﻻ ﺷـﻲﺀ ﻣـﻦ ﺍﻟﻐـﺮﺍﺏ
ﺑﺄﺑﻴﺾ ،ﻭﻻ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﺒﺎﺭﺩ .ﻭﻭﻗﻮﻉ ﺍﻟﻨﻜﺮﺓ ﲢﺖ ﺍﻟﻨﻔﻲ ﳓﻮ :ﻣﺎ ﻣـﻦ
ﻣﺎﺀ ﺇﻻ ﻭﻫﻮ ﺭﻃﺐ.
ﻭﺳﻮﺭ ﺍﻟﺴﺎﻟﺒﺔ ﺍﳉﺰﺋﻴﺔ :ﻟﻴﺲ ﺑﻌﺾ ،ﻛﻘﻮﻟﻚ :ﻟﻴﺲ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﲝﻤـﺎﺭ.
ﻭﺑﻌﺾ ﻟﻴﺲ ،ﻛﻤﺎ ﺗﻘﻮﻝ :ﺑﻌﺾ ﺍﻟﻔﻮﺍﻛﻪ ﻟﻴﺲ ﲝﻠﻮ.
ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﰲ ﻛﻞ ﻟﺴﺎﻥ ﺳﻮﺭﺍﹰ ﳜﺼﻬﺎ ،ﻓﻔﻲ ﺍﻟﻔﺎﺭﺳﻴﺔ :ﻟﻔـﻆ ) (...ﺳـﻮﺭ
ﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﻴﺔ ،ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ:
)(١
)(..........................................................
) (١ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ).ﻉ(.
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ﻓﺼﻞ
]ﺑﻌﺾ ﺍﺧﺘﺼﺎﺭﺍﺕ ﺍﳌﻨﺎﻃﻘﺔ[
ﻗﺪ ﺟﺮﺕ ﻋﺎﺩﺓ ﺍﳌﻴﺰﺍﻧﻴﲔ ﺃﻧﻬﻢ ﻳﻌﺒﺮﻭﻥ ﻋﻦ ﺍﳌﻮﺿﻮﻉ ﺑـ)ﺝ( ،ﻭﻋﻦ ﺍﶈﻤﻮﻝ
ﺑـ)ﺏ(.
ﻓﻤﱴ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﻴﺔ ﻳﻘﻮﻟﻮﻥ :ﻛﻞ ﺝ ﺏ .(١).
ﻭﻣﺮﺍﺩﻫﻢ ﻣﻦ ﺫﻟﻚ ﺍﻹﳚﺎﺯ ﻭﺩﻓﻊ ﺗﻮﻫﻢ ﺍﻻﳓﺼﺎﺭ.
ﻓﺼﻞ
]ﰲ ﺍﳊﻤﻞ[
ﺍﳊﻤﻞ ﰲ ﺍﺻﻄﻼﺣﻬﻢ :ﺍﲢﺎﺩ ﺃﺩﺍﺀ ﺍﳌﺘﻐﺎﻳﺮﻳﻦ ﰲ ﺍﳌﻔﻬﻮﻡ ﲝﺴﺐ ﺍﻟﻮﺟﻮﺩ ،ﻓﻔﻲ
ﻗﻮﻟﻚ :ﺯﻳﺪ ﻛﺎﺗﺐ ،ﻭﻋﻤﺮﻭ ﺷﺎﻋﺮ .ﻣﻔﻬﻮﻡ ﺯﻳﺪ ﻣﻐﺎﻳﺮ ﳌﻔﻬﻮﻡ ﻛﺎﺗﺐ ،ﻟﻜﻨﻬﻤﺎ
ﻣﻮﺟﻮﺩﺍﻥ ﺑﻮﺟﻮﺩ ﻭﺍﺣﺪ .ﻭﻛﺬﺍ ﻣﻔﻬﻮﻡ ﻋﻤﺮﻭ ﻭﺷﺎﻋﺮ ﻣﺘﻐﺎﺋﺮ) (٢ﻭﻗﺪ ﺍﲢـﺪﺍ
ﰲ ﺍﻟﻮﺟﻮﺩ.
ﰒ ﺍﳊﻤﻞ ﻋﻠﻰ ﻗﺴﻤﲔ؛ ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﺑﻮﺍﺳﻄﺔ ﰲ ﺃﻭ ﺫﻭ ﺃﻭ ﺍﻟﻼﻡ ﻛﻤـﺎ ﰲ
ﻗﻮﻟﻚ :ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭ ،ﻭﺍﳌﺎﻝ ﻟﺰﻳﺪ ،ﻭﺧﺎﻟـﺪ ﺫﻭ ﻣـﺎﻝ ﻳـﺴﻤﻰ :ﺍﳊﻤـﻞ
ﺑﺎﻻﺷﺘﻘﺎﻕ.
) (١ﻭﺍﳌﻮﺟﺒﺔ ﺍﳉﺰﺋﻴﺔ :ﺑﻌﺾ ﺝ ﺏ ،ﻭﺍﻟﺴﺎﻟﺒﺔ ﺍﻟﻜﻠﻴﺔ :ﻟﻴﺲ ﻛﻞ ﺝ ﺏ ،ﻭﺍﻟﺴﺎﻟﺒﺔ ﺍﳉﺰﺋﻴﺔ :ﻟﻴﺲ ﺑﻌﺾ ﺝ ﺏ ).ﻉ(.
) (٢ﻫﻜﺬﺍ ﰲ ﺍﻷﺻﻞ ﻭﺻﻮﺍﺑﻪ :ﻣﺘﻐﺎﻳﺮﺍﻥ).ﻉ(.
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ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ،ﺑﻞ ﳛﻤﻞ ﺷﻲﺀ ﻋﻠﻰ ﺷﻲﺀ ﺑﻼ ﻭﺍﺳﻄﺔ ﻫﺬﻩ ﺍﻟﻮﺳـﺎﺋﻂ
ﻳﻘﺎﻝ ﻟﻪ :ﺍﳊﻤﻞ ﺑﺎﳌﻮﺍﻃﺄﺓ ،ﳓﻮ :ﻋﻤﺮﻭ ﻃﺒﻴﺐ ،ﻭﺑﻜﺮ ﻓﺼﻴﺢ.
ﻓﺼﻞ
)(١
ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻟﻠﺤﻤﻠﻴﺔ
ﻣﻮﺿﻮﻉ ﺍﳊﻤﻠﻴﺔ ﺇﻥ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍﹰ ﰲ ﺍﳋﺎﺭﺝ ،ﻭﻛﺎﻥ ﺍﳊﻜﻢ ﻓﻴﻬﺎ ﺑﺎﻋﺘﺒـﺎﺭ
ﲢﻘﻖ ﺍﳌﻮﺿﻮﻉ ﻭﻭﺟﻮﺩﻩ ﰲ ﺍﳋﺎﺭﺝ ﻛﺎﻧﺖ ﺍﻟﻘﻀﻴﺔ ﺧﺎﺭﺟﻴﺔﹰ ،ﳓﻮ :ﺍﻹﻧـﺴﺎﻥ
ﻛﺎﺗﺐ.
ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍﹰ ﰲ ﺍﻟﺬﻫﻦ ،ﻭﻛﺎﻥ ﺍﳊﻜﻢ ﲞﺼﻮﺹ ﻭﺟـﻮﺩﻩ ﰲ ﺍﻟـﺬﻫﻦ
ﻛﺎﻧﺖ ﺫﻫﻨﻴﺔﹰ ،ﳓﻮ :ﺍﻹﻧﺴﺎﻥ ﻛﻠﻲ.
ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﻜﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺗﻘﺮﺭﻩ ﰲ ﺍﻟﻮﺍﻗﻊ ﻣﻊ ﻋﺰﻝ ﺍﻟﻨﻈﺮ ﻋـﻦ ﺧـﺼﻮﺻﻴﺔ
ﻇﺮﻑ ﺍﳋﺎﺭﺝ ﺃﻭ ﺍﻟﺬﻫﻦ ﲰﻴﺖ ﺍﻟﻘﻀﻴﺔ :ﺣﻘﻴﻘﻴﺔﹰ ،ﳓﻮ :ﺍﻷﺭﺑﻌﺔ ﺯﻭﺝ ،ﻭﺍﻟﺴﺘﺔ
ﺿﻌﻒ ﺍﻟﺜﻼﺛﺔ.
) (١ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ -ﺭﲪﻪ ﺍﷲ ).-ﻉ(.
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ﻓﺼﻞ
]ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻟﻠﻘﻀﻴﺔ[
ﺍﻟﻘﻀﻴﺔ ﺍﳌﻮﺟﺒﺔ ﻭﻛﺬﺍ ﺍﻟﺴﺎﻟﺒﺔ ﺗﻨﻘﺴﻤﺎﻥ ﺇﱃ :ﻣﻌﺪﻟﺔ ﻭﻏﲑ ﻣﻌﺪﻟﺔ.
ﻓﺎﳌﻌﺪﻟﺔ :ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺣﺮﻑ ﺍﻟﺴﻠﺐ ﺟﺰﺀ ﻣﻦ ﺍﳌﻮﺿﻮﻉ ،ﺃﻭ ﻣﻦ ﺍﶈﻤﻮﻝ،
ﺃﻭ ﻛﻠﻴﻬﻤﺎ ،ﻣﺜﺎﻝ ﺍﻷﻭﻝ ﻗﻮﻟﻨﺎ :ﺍﻟﻼﺣﻲ ﲨﺎﺩ ،ﻭﻣﺜﺎﻝ ﺍﻟﺜﺎﱐ :ﺯﻳﺪ ﻻ ﻋـﺎﱂ ،
ﻭﻣﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ :ﺍﻟﻼﺣﻲ ﻻ ﻋﺎﱂ ،ﻫﺬﺍ ﰲ ﺍﻹﳚﺎﺏ.
ﺃﻣﺎ ﰲ ﺍﻟﺴﻠﺐ ﻓﻤﺜﺎﻝ ﺍﻷﻭﻝ :ﺍﻟﻼﺣﻲ ﻟﻴﺲ ﺑﻌﺎﱂ ،ﻭﻣﺜﺎﻝ ﺍﻟﺜﺎﱐ :ﺍﻟﻌﺎﱂ ﻟـﻴﺲ
ﺑﻼﺣﻲ ،ﻭﻣﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ :ﺍﻟﻼﺣﻲ ﻟﻴﺲ ﺑﻼ ﲨﺎﺩ.
ﻭﻏﲑ ﺍﳌﻌﺪﻟﺔ :ﲞﻼﻓﻬﺎ ،ﻭﺗﺴﻤﻰ ﻏﲑ ﺍﳌﻌﺪﻟﺔ ﰲ ﺍﳌﻮﺟﺒﺔ ﺑﺎﶈﺼﻠﺔ ،ﻭﰲ ﺍﻟﺴﺎﻟﺒﺔ
ﺑﺎﻟﺒﺴﻴﻄﺔ.
ﻓﺼﻞ
ّ
]ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻮﺟﻬﺔ[
ﻗﺪ ﺗﺬﻛﺮ ﺍﳉﻬﺔ ﰲ ﺍﻟﻘﻀﻴﺔ ﻓﺘﺴﻤﻰ :ﻣﻮﺟﻬﺔﹰ ،ﻭﺭﺑﺎﻋﻴﺔﹰ ﺃﻳﻀﺎﹰ.
ﻭﺍﳌﻮﺟﻬﺎﺕ ﲬﺴﺔ ﻋﺸﺮ ،ﲦﺎﻧﻴﺔ ﻣﻨﻬﺎ ﺑﺴﻴﻄﺔ ،ﻭﺳﺒﻌﺔ ﻣﻨﻬﺎ ﻣﺮﻛﺒﺔ.
ﺃﻣﺎ ﺍﻟﺒﺴﺎﺋﻂ ﻓﺈﺣﺪﺍﻫﺎ :ﺍﻟﻀﺮﻭﺭﻳﺔ ﺍﳌﻄﻠﻘﺔ ،ﻭﻫﻲ :ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑـﻀﺮﻭﺭﺓ
ﺛﺒﻮﺕ ﺍﶈﻤﻮﻝ ﻟﻠﻤﻮﺿﻮﻉ ﺃﻭ ﺳﻠﺒﻪ ﻋﻨﻪ ،ﻣﺎ ﺩﺍﻣﺖ ﺫﺍﺕ ﺍﳌﻮﺿﻮﻉ ﻣﻮﺟﻮﺩﺓ،
ﻛﻘﻮﻟﻚ :ﺍﻹﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻭﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﲝﺠﺮ ﺑﺎﻟﻀﺮﻭﺭﺓ.
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ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﺪﺍﺋﻤﺔ ﺍﳌﻄﻠﻘﺔ ،ﻭﻫﻲ :ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑـﺪﻭﺍﻡ ﺛﺒـﻮﺕ ﺍﶈـﻮﻝ
ﻟﻠﻤﻮﺿﻮﻉ ﺃﻭ ﺳﻠﺒﻪ ﻋﻨﻪ ،ﻛﻘﻮﻟﻚ :ﻛﻞ ﻓﻠﻚ ﻣﺘﺤﺮﻙ ﺑﺎﻟﺪﻭﺍﻡ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ
ﺍﻟﻔﻠﻚ ﺑﺴﺎﻛﻦ ﺑﺎﻟﺪﻭﺍﻡ.
ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺍﳌﺸﺮﻭﻃﺔ) (١ﺍﻟﻌﺎﻣﺔ ،ﻭﻫﻲ :ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﻀﺮﻭﺭﺓ ﺛﺒﻮﺕ ﺍﶈﻤﻮﻝ
ﻟﻠﻤﻮﺿﻮﻉ ﺃﻭ ﻧﻔﻴﻪ ﻋﻨﻪ ﻣﺎﺩﺍﻣﺖ ﺫﺍﺕ ﺍﳌﻮﺿﻮﻉ ﻣﻮﺻﻮﻓﺔ ﺑﺎﻟﻮﺻﻒ ﺍﻟﻌﻨﻮﺍﱐ.
ﻭﺍﻟﻮﺻﻒ ﺍﻟﻌﻨﻮﺍﱐ ﻋﻨﺪﻫﻢ :ﻣﺎ ﻋﺒﺮ ﺑﻪ ﻋﻦ ﺍﳌﻮﺿﻮﻉ ،ﻛﻘﻮﻟﻨﺎ :ﻛﻞ ﻛﺎﺗـﺐ
ﻣﺘﺤﺮﻙ ﺍﻷﺻﺎﺑﻊ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﺎ ﺩﺍﻡ ﻛﺎﺗﺒﺎﹰ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﻜﺎﺗـﺐ ﺑـﺴﺎﻛﻦ
ﺍﻷﺻﺎﺑﻊ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﺎ ﺩﺍﻡ ﻛﺎﺗﺒﺎﹰ.
ﻭﺍﻟﺮﺍﺑﻌﺔ :ﺍﻟﻌﺮﻓﻴﺔ) (٢ﺍﻟﻌﺎﻣﺔ ،ﻭﻫﻲ :ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺪﻭﺍﻡ ﺛﺒﻮﺕ ﺍﶈﻤـﻮﻝ
ﻟﻠﻤﻮﺿﻮﻉ ،ﺃﻭ ﺳﻠﺒﻪ ﻋﻨﻪ ،ﻣﺎ ﺩﺍﻣﺖ ﺫﺍﺕ ﺍﳌﻮﺿـﻮﻉ ﻣﺘـﺼﻔﺔ ﺑﺎﻟﻮﺻـﻒ
ﺍﻟﻌﻨﻮﺍﱐ ،ﻛﻘﻮﻟﻨﺎ :ﺑﺎﻟﺪﻭﺍﻡ ﻛﻞ ﻛﺎﺗﺐ ﻣﺘﺤﺮﻙ ﺍﻷﺻـﺎﺑﻊ ﻣـﺎ ﺩﺍﻡ ﻛﺎﺗﺒـﺎﹰ،
ﻭﺑﺎﻟﺪﻭﺍﻡ ﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺎﺋﻢ ﻣﺴﺘﻴﻘﻆ ﻣﺎ ﺩﺍﻡ ﻧﺎﺋﻤﺎﹰ.
ﻭﺍﳋﺎﻣﺴﺔ :ﺍﻟﻮﻗﺘﻴﺔ ﺍﳌﻄﻠﻘﺔ ،ﻭﻫﻲ :ﺍﻟﱵ ﺣﻜـﻢ ﻓﻴﻬـﺎ ﺑﺜﺒـﻮﺕ ﺍﶈﻤـﻮﻝ
ﻟﻠﻤﻮﺿﻮﻉ ،ﺃﻭ ﻧﻔﻴﻪ ﻋﻨﻪ ،ﰲ ﻭﻗﺖ ﻣﻦ ﺃﻭﻗﺎﺕ ﺍﻟﺬﺍﺕ ،ﻛﻤﺎ ﺗﻘﻮﻝ :ﻛﻞ ﻓﻤﺮ
ﻣﻨﺨﺴﻒ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﻗﺖ ﺣﻴﻠﻮﻟﺔ ﺍﻷﺭﺽ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺸﻤﺲ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ
ﺍﻟﻘﻤﺮ ﲟﻨﺨﺴﻒ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﻗﺖ ﺍﻟﺘﺮﺑﻴﻊ.
) (١ﲰﻴﺖ ﻣﺸﺮﻭﻃﺔﹰ؛ ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﻮﺻﻒ ﺍﻟﻌﻨﻮﺍﱐ).ﺡ(.
) (٢ﲰﻴﺖ ﻋﺮﻓﻴﺔﹰ؛ ﻷﻥﹼ ﺍﻟﻌﺮﻑ ﺍﻟﻌﺎﻡ ﻳﻔﻬﻢ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺍﻟﺴﺎﻟﺒﺔ ﺇﺫﺍ ﺃﻃﻠﻘﺖ ،ﺣﱴ ﺇﺫﺍ ﻗﻴﻞ :ﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺎﺋﻢ ﲟﺴﺘﻴﻘﻆ ،ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻥﹼ
ﺍﳌﺴﺘﻴﻘﻆ ﻣﺴﻠﻮﺏ ﻋﻦ ﺍﻟﻨﺎﺋﻢ ﻣﺎﺩﺍﻡ ﻧﺎﺋﻤﺎﹰ).ﺡ(.
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ﻭﺍﻟﺴﺎﺩﺳﺔ :ﺍﳌﻨﺘﺸﺮﺓ) (١ﺍﳌﻄﻠﻘﺔ ،ﻭﻫﻲ :ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺜﺒـﻮﺕ ﺍﶈﻤـﻮﻝ
ﻟﻠﻤﻮﺿﻮﻉ ،ﺃﻭ ﻧﻔﻴﻪ ﻋﻨﻪ ،ﰲ ﻭﻗﺖ ﻏﲑ ﻣﻌﲔ ﻣﻦ ﺃﻭﻗﺎﺕ ﺍﻟﺬﺍﺕ ،ﳓﻮ :ﻛـﻞ
ﺣﻴﻮﺍﻥ ﻣﺘﻨﻔﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﻗﺘﺎﹰﻣﺎ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﳊﺠﺮ ﲟﺘﻨﻔﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ.
ﻭﺍﻟﺴﺎﺑﻌﺔ :ﺍﳌﻄﻠﻘﺔ) (٢ﺍﻟﻌﺎﻣﺔ ،ﻭﻫﻲ :ﺍﻟﱵ ﺣﻜـﻢ ﻓﻴﻬـﺎ ﺑﻮﺟـﻮﺩ ﺍﶈﻤـﻮﻝ
ﻟﻠﻤﻮﺿﻮﻉ ،ﺃﻭ ﺳﻠﺒﻪ ﻋﻨﻪ ،ﺃﻱ :ﰲ ﺃﺣﺪ ﺍﻷﺯﻣﻨﺔ ﺍﻟﺜﻼﺛﺔ ،ﻛﻘﻮﻟﻚ :ﻛﻞ ﺇﻧﺴﺎﻥ
ﺿﺎﺣﻚ ﺑﺎﻟﻔﻌﻞ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺑﻀﺎﺣﻚ ﺑﺎﻟﻔﻌﻞ.
ﻭﺍﻟﺜﺎﻣﻨﺔ :ﺍﳌﻤﻜﻨﺔ) (٣ﺍﻟﻌﺎﻣﺔ ،ﻭﻫﻲ :ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺴﻠﺐ ﺿﺮﻭﺭﺓ ﺍﳉﺎﻧـﺐ
ﺍﳌﺨﺎﻟﻒ ،ﻛﻘﻮﻟﻚ :ﻛﻞ ﻧﺎﺭ ﺣﺎﺭﺓ ﺑﺎﻹﻣﻜﺎﻥ ﺍﻟﻌﺎﻡ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﺒﺎﺭﺩﺓ
ﺑﺎﻹﻣﻜﺎﻥ ﺍﻟﻌﺎﻡ ). (٤
ﻓﺼﻞ
ّ
)(٥
ﰲ ﺍﳌﺮﻛﺒﺎﺕ
ﺍﳌﺮﻛﹼﺒﺔ :ﻗﻀﻴﺔ ﺭﻛﹼﺒﺖ ﺣﻘﻴﻘﺘﻬﺎ ﻣﻦ ﺇﳚﺎﺏ ﻭﺳﻠﺐ.
ﻭﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺗﺴﻤﻴﺘﻬﺎ ﻣﻮﺟﺒﺔﹰ ﺃﻭ ﺳﺎﻟﺒﺔﹰ ﻟﻠﺠﺰﺀ ﺍﻷﻭﻝ.
) (١ﺇﻧﻤﺎ ﲰﻴﺖ ﻣﻨﺘﺸﺮﺓﹰ؛ ﻻﺣﺘﻤﺎﻝ ﺍﳊﻜﻢ ﻓﻴﻬﺎ ﻛﻞ ﻭﻗﺖ ،ﻓﻴﻜﻮﻥ ﻣﻨﺘﺸﺮﺍﹰ ﰲ ﺍﻷﻭﻗﺎﺕ).ﺡ(.
) (٢ﺇﻧﻤﺎ ﲰﻴﺖ ﻣﻄﻠﻘﺔﹰ؛ ﻹﻃﻼﻗﻬﺎ ﻋﻦ ﻗﻴﺪﻱ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻟﻀﺮﻭﺭﺓ) .ﺡ( .ﺑﺘﺼﺮﻑ.
) (٣ﲰﻴﺖ ﳑﻜﻨﺔﹰ؛ ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﻣﻌﲎ ﺍﻹﻣﻜﺎﻥ).ﺡ(.
) (٤ﻗﻴﺪ ﺍﻹﻣﻜﺎﻥ ﺑﺎﻟﻌﺎﻡ ﰲ ﺍﳌﺜﺎﻟﲔ؛ ﻟﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺟﺮﻳﺎﻥ ﺍﻟﻌﺎﺩﺓ).ﻉ(.
) (٥ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ – ﺭﲪﻪ ﺍﷲ – )ﻉ(.
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ﻓﺈﻥ ﻛﺎﻥ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻮﺟﺒﺎﹰ ﻛﻘﻮﻟﻚ :ﺑﺎﻟﻀﺮﻭﺭﺓ ﻛـﻞ ﻛﺎﺗـﺐ ﻣﺘﺤـﺮﻙ
ﺍﻷﺻﺎﺑﻊ ﻣﺎ ﺩﺍﻡ ﻛﺎﺗﺒﺎﹰ ﻻ ﺩﺍﺋﻤﺎﹰ ،ﲰﻴﺖ :ﻣﻮﺟﺒﺔﹰ.
ﻭﺇﻥ ﻛﺎﻥ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﺳﺎﻟﺒﺎﹰ ﻛﻘﻮﻟﻨﺎ :ﺑﺎﻟﻀﺮﻭﺭﺓ ﻻﺷﻲﺀ ﻣﻦ ﺍﻟﻜﺎﺗﺐ ﺑﺴﺎﻛﻦ
ﺍﻷﺻﺎﺑﻊ ﻣﺎﺩﺍﻡ ﻛﺎﺗﺒﺎﹰ ﻻ ﺩﺍﺋﻤﺎﹰ ،ﲰﻴﺖ :ﺳﺎﻟﺒﺔﹰ.
ﻭﻣﻦ ﺍﳌﺮﻛﹼﺒﺎﺕ :ﺍﳌﺸﺮﻭﻃﺔ ﺍﳋﺎﺻﺔ ،ﻭﻫﻲ :ﺍﳌﺸﺮﻭﻃﺔ ﺍﻟﻌﺎﻣﺔ ﻣﻊ ﻗﻴﺪ ﺍﻟﻼﺩﻭﺍﻡ
ﲝﺴﺐ ﺍﻟﺬﺍﺕ ،ﻭﻣﺮ ﻣﺜﺎﳍﺎ ﺇﳚﺎﺑﺎ ﻭﺳﻠﺒﺎ.
ﻭﻣﻨﻬﺎ :ﺍﻟﻌﺮﻓﻴﺔ ﺍﳋﺎﺻﺔ ،ﻭﻫﻲ :ﺍﻟﻌﺮﻓﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻣﻊ ﻗﻴﺪ ﺍﻟـﻼﺩﻭﺍﻡ ﲝـﺴﺐ
ﺍﻟﺬﺍﺕ ،ﻛﻤﺎ ﺗﻘﻮﻝ :ﺩﺍﺋﻤﺎﹰ ﻛﻞ ﻛﺎﺗﺐ ﻣﺘﺤﺮﻙ ﺍﻷﺻﺎﺑﻊ ﻣﺎ ﺩﺍﻡ ﻛﻞ ﻛﺎﺗـﺐ
ﻛﺎﺗﺒﺎﹰ ﻻ ﺩﺍﺋﻤﺎﹰ ،ﻭﺩﺍﺋﻤﺎﹰ ﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﻜﺎﺗﺐ ﺑﺴﺎﻛﻦ ﺍﻷﺻﺎﺑﻊ ﻣﺎ ﺩﺍﻡ ﻛﺎﺗﺒﺎﹰ ﻻ
ﺩﺍﺋﻤﺎﹰ.
ﻭﻣﻨﻬﺎ :ﺍﻟﻮﺟﻮﺩﻳﺔ ﺍﻟﻼﺿﺮﻭﺭﻳﺔ ،ﻭﻫﻲ :ﺍﳌﻄﻠﻘﺔ ﺍﻟﻌﺎﻣﺔ ﻣﻊ ﻗﻴـﺪ ﺍﻟﻼﺿـﺮﻭﺭﺓ
ﲝﺴﺐ ﺍﻟﺬﺍﺕ ،ﻛﻘﻮﻟﻨﺎ :ﻛﻞ ﺇﻧﺴﺎﻥ ﻛﺎﺗـﺐ ﺑﺎﻟﻔﻌـﻞ ﻻ ﺑﺎﻟـﻀﺮﻭﺭﺓ ،ﰲ
ﺍﻹﳚﺎﺏ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺑﻜﺎﺗﺐ ﺑﺎﻟﻔﻌﻞ ﻻ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﰲ ﺍﻟﺴﻠﺐ.
ﻭﻣﻨﻬﺎ :ﺍﻟﻮﺟﻮﺩﻳﺔ ﺍﻟﻼﺩﺍﺋﻤﺔ ،ﻭﻫﻲ :ﺍﳌﻄﻠﻘﺔ ﺍﻟﻌﺎﻣﺔ ﻣﻊ ﺍﻟـﻼﺩﻭﺍﻡ ﲝـﺴﺐ
ﺍﻟﺬﺍﺕ ،ﻛﻘﻮﻟﻚ ﰲ ﺍﻹﳚﺎﺏ :ﻛﻞ ﺇﻧﺴﺎﻥ ﺿﺎﺣﻚ ﺑﺎﻟﻔﻌﻞ ﻻ ﺩﺍﺋﻤﺎﹰ ،ﻭﻗﻮﻟﻚ
]ﰲ ﺍﻟﺴﻠﺐ[) : (١ﻻﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺑﻀﺎﺣﻚ ﺑﺎﻟﻔﻌﻞ ﻻ ﺩﺍﺋﻤﺎﹰ.
) (١ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﶈﻘﻖ ﻟﻴﻘﺎﺑﻞ ﻗﻮﻝ ﺍﳌﺼﻨﻒ :ﰲ ﺍﻹﳚﺎﺏ).ﻉ(.
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ﻭﻣﻨﻬﺎ :ﺍﻟﻮﻗﺘﻴﺔ ،ﻭﻫﻲ :ﺍﻟﻮﻗﺘﻴﺔ ﺍﳌﻄﻠﻘﺔ ﺇﺫﺍ ﻗﻴﺪﺕ ﺑﺎﻟﻼﺩﻭﺍﻡ ﲝﺴﺐ ﺍﻟـﺬﺍﺕ،
ﻛﻘﻮﻟﻨﺎ :ﺑﺎﻟﻀﺮﻭﺭﺓ ﻛﻞ ﻗﻤﺮ ﻣﻨﺨﺴﻒ ﻭﻗﺖ ﺣﻴﻠﻮﻟـﺔ ﺍﻷﺭﺽ ﺑﻴﻨـﻪ ﻭﺑـﲔ
ﺍﻟﺸﻤﺲ ﻻ ﺩﺍﺋﻤﺎﹰ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﻤﺮ ﲟﻨﺨﺴﻒ ﻭﻗﺖ ﺍﻟﺘﺮﺑﻴﻊ ﻻ ﺩﺍﺋﻤﺎﹰ.
ﻭﻣﻨﻬﺎ :ﺍﳌﻨﺘﺸﺮﺓ ،ﻭﻫﻲ :ﺍﳌﻨﺘﺸﺮﺓ ﺍﳌﻄﻠﻘﺔ ﺍﳌﻘﻴﺪﺓ ﺑﺎﻟﻼﺩﻭﺍﻡ ﲝﺴﺐ ﺍﻟـﺬﺍﺕ،
ﻣﺜﺎﳍﺎ :ﺑﺎﻟﻀﺮﻭﺭﺓ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺘﻨﻔﺲ ﰲ ﻭﻗﺖ ﻣﺎ ﻻ ﺩﺍﺋﻤﺎﹰ ،ﻭﺑﺎﻟـﻀﺮﻭﺭﺓ ﻻ
ﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﲟﺘﻨﻔﺲ ﻭﻗﺘﺎﹰﻣﺎ ﻻ ﺩﺍﺋﻤﺎﹰ.
ﻭﻣﻨﻬﺎ :ﺍﳌﻤﻜﻨﺔ ﺍﳋﺎﺻﺔ ،ﻭﻫﻲ :ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺎﺭﺗﻔﺎﻉ ﺍﻟﻀﺮﻭﺭﺓ ﺍﳌﻄﻠﻘﺔ ﻋﻦ
ﺟﺎﻧﱯ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻌﺪﻡ ﲨﻴﻌﺎﹰ ،ﻛﻘﻮﻟﻚ :ﺑﺎﻹﻣﻜﺎﻥ ﺍﳋـﺎﺹ ﻛـﻞ ﺇﻧـﺴﺎﻥ
ﺿﺎﺣﻚ ،ﻭﺑﺎﻹﻣﻜﺎﻥ ﺍﳋﺎﺹ ﻻﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺑﻀﺎﺣﻚ.
ﻓﺼﻞ
]ﺍﻟﻼﺩﻭﺍﻡ ﻭﺍﻟﻼﺿﺮﻭﺭﺓ[
ﺍﻟﻼﺩﻭﺍﻡ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﻄﻠﻘﺔ ﻋﺎﻣﺔ.
ﻭﺍﻟﻼﺿﺮﻭﺭﺓ ﺇﱃ ﳑﻜﻨﺔ ﻋﺎﻣﺔ.
ﻓﺈﺫﺍ ﻗﻠﺖ :ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺘﻌﺠﺐ ﺑﺎﻟﻔﻌﻞ ﻻ ﺩﺍﺋﻤﺎﹰ .ﻓﻜﺄﻧﻚ ﻗﻠﺖ :ﻛﻞ ﺇﻧـﺴﺎﻥ
ﻣﺘﻌﺠﺐ ﺑﺎﻟﻔﻌﻞ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﲟﺘﻌﺠﺐ ﺑﺎﻟﻔﻌﻞ.
ﻭﺇﺫﺍ ﻗﻠﺖ :ﻛﻞ ﺣﻴﻮﺍﻥ ﻣﺎﺵ ﺑﺎﻟﻔﻌﻞ ﻻ ﺑﺎﻟﻀﺮﻭﺭﺓ .ﻓﻜﺄﻧـﻚ ﻗﻠـﺖ :ﻛـﻞ
ﺣﻴﻮﺍﻥ ﻣﺎﺵ ﺑﺎﻟﻔﻌﻞ ،ﻭﻻﺷﻲﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻣﺎﺵ ﺑﺎﻹﻣﻜﺎﻥ.
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ﺑﺎﺏ ﺍﻟﺸﺮﻃﻴﺎﺕ
ﻗﺪ ﻋﺮﻓﺖ ﻣﻌﲎ ﺍﻟﺸﺮﻃﻴﺔ ،ﻭﻫﻲ :ﺍﻟﱵ ﺗﻨﺤﻞﹼ ﺇﱃ ﻗﻀﻴﺘﲔ ،ﻭﺍﻵﻥ ﺪﻳﻚ ﺇﱃ
ﺃﻗﺴﺎﻣﻬﺎ ،ﻭﻧﺮﺷﺪﻙ ﺇﱃ ﺃﺣﻜﺎﻣﻬﺎ.
ﻓﺎﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﻔﻄﻦ ﺍﻟﻠﺒﻴﺐ ﻭﺍﻟﺬﻛﻲ ﺍﻷﺭﻳﺐ ﺃﻥﹼ ﺍﻟﺸﺮﻃﻴﺔ ﻗﺴﻤﺎﻥ:
ﻭﺛﺎﻧﻴﻬﻤﺎ :ﺍﳌﻨﻔﺼﻠﺔ. ﺃﺣﺪﳘﺎ :ﺍﳌﺘﺼﻠﺔ.
ﺃﻣﺎ ﺍﳌﺘﺼﻠﺔ ﻓﻬﻲ :ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺜﺒﻮﺕ ﻧﺴﺒﺔ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺛﺒـﻮﺕ ﻧـﺴﺒﺔ
ﺃﺧﺮﻯ ،ﰲ ﺍﻹﳚﺎﺏ.
ﻭﺑﻨﻔﻲ ﻧﺴﺒﺔ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻧﻔﻲ ﻧﺴﺒﺔ ﺃﺧﺮﻯ ،ﰲ ﺍﻟﺴﻠﺐ.
ﻛﻘﻮﻟﻨﺎ ﰲ ﺍﻹﳚﺎﺏ :ﺇﻥ ﻛﺎﻥ ﺯﻳﺪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻥ ﺣﻴﻮﺍﻧﺎﹰ.
ﻭﻗﻮﻟﻨﺎ ﰲ ﺍﻟﺴﻠﺐ :ﻟﻴﺲ ﺍﻟﺒﺘﺔ ﺇﺫﺍ ﻛﺎﻥ ﺯﻳﺪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻥ ﻓﺮﺳﺎﹰ.
ﰒ ﺍﳌﺘﺼﻠﺔ ﺻﻨﻔﺎﻥ:
ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﳊﻜﻢ ﺑﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻘﺪﻡ ﻭﺍﻟﺘﺎﱄ ﲰﻴﺖ :ﻟﺰﻭﻣﻴﺔﹰ ،ﻛﻤﺎ ﻣﺮ.(١)
ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﳊﻜﻢ ﺑﺪﻭﻥ ﺍﻟﻌﻼﻗﺔ ﲰﻴﺖ :ﺍﺗﻔﺎﻗﻴﺔﹰ ،ﻛﻘﻮﻟـﻚ :ﺇﺫﺍ ﻛـﺎﻥ
ﺍﻹﻧﺴﺎﻥ ﻧﺎﻃﻘﺎﹰ ﻓﺎﳊﻤﺎﺭ ﻧﺎﻫﻖ.
ﻭﺍﻟﻌﻼﻗﺔ ﰲ ﻋﺮﻓﻬﻢ ﻋﺒﺎﺭﺓ ﻋﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ): (٢
) (١ﺃﻱ :ﻛﺎﻷﻣﺜﻠﺔ ﺍﻟﱵ ﻣﺮﺕ ﻣﻦ ﻗﺒﻞ).ﻉ(.
) (٢ﰲ ﺍﻷﺻﻞ ] ﺍﻷﻣﺮﻳﻦ[ ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺃﺛﺒﺘﻨﺎﻫﺎ ﺃﻛﺜﺮ ﺍﺳﺘﻘﺎﻣﺔ).ﻉ(.
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ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﻋﻠﺔﹰ ﻟﻶﺧﺮ ،ﺃﻭ ﻛﻼﳘﺎ ﻣﻌﻠﻮﻟﲔ ﻟﺜﺎﻟﺚ.
ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻋﻼﻗﺔ ﺍﻟﺘﻀﺎﻳﻒ.
ﻭﺍﻟﺘﻀﺎﻳﻒ ﻫﻮ :ﺃﻥ ﻳﻜﻮﻥ ﺗﻌﻘﻞ ﺃﺣﺪﳘﺎ ﻣﻮﻗﻮﻓﺎﹰ ﻋﻠﻰ ﺗﻌﻘﻞ ﺍﻵﺧﺮ ،ﻛـﺎﻷﺑﻮﺓ
ﻭﺍﻟﺒﻨﻮﺓ.
ﻓﺈﺫﺍ ﻗﻠﺖ :ﺇﻥ ﻛﺎﻥ ﺯﻳﺪ ﺃﺑﺎﹰ ﻟﻌﻤﺮﻭ ﻛﺎﻥ ﻋﻤﺮﻭ ﺍﺑﻨﺎﹰ ﻟﻪ .ﺗﻜﻮﻥ ﺷﺮﻃﻴﺔﹰ ﻣﺘﺼﻠﺔﹰ
ﺑﲔ ﻃﺮﻓﻴﻬﺎ ﻋﻼﻗﺔ ﺍﻟﺘﻀﺎﻳﻒ.
ﻭﺃﻣﺎ ﺍﳌﻨﻔﺼﻠﺔ ﻓﻬﻲ :ﺍﻟﱵ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺎﻟﺘﻨﺎﰲ ﺑﲔ ﺷﻴﺌﲔ ﰲ ﻣﻮﺟﺒﺔ ،ﻭﺑـﺴﻠﺐ
ﺍﻟﺘﻨﺎﰲ ﰲ ﺳﺎﻟﺒﺔ).(١
ﻓﺼﻞ
] ﺃﻗﺴﺎﻡ ﺍﻟﺸﺮﻃﻴﺔ ﺍﳌﻨﻔﺼﻠﺔ[
ﺍﻟﺸﺮﻃﻴﺔ ﺍﳌﻨﻔﺼﻠﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ؛ ﻷﻧﻬﺎ ﺇﻥ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺎﻟﺘﻨﺎﰲ ﺃﻭ ﺑﻌﺪﻣﻪ
ﺑﲔ ﺍﻟﻨﺴﺒﺘﲔ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻣﻌﺎﹰ ﻛﺎﻧﺖ ﺍﳌﻨﻔﺼﻠﺔ ﺣﻘﻴﻘﻴﺔﹰ) ،(٢ﻛﻤﺎ ﺗﻘﻮﻝ:
ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺇﻣﺎ ﺯﻭﺝ ﺃﻭ ﻓﺮﺩ .ﻓﻼ ﳝﻜﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺍﻟﻔﺮﺩﻳﺔ ﰲ ﻋﺪﺩ
ﻣﻌﲔ ،ﻭﻻ ﺍﺭﺗﻔﺎﻋﻬﻤﺎ.
) (١ﱂ ﻳﺬﻛﺮ ﺍﳌﺼﻨﻒ – ﺭﲪﻪ ﺍﷲ – ﻣﺜﺎﻻﹰ ﻟﻠﺸﺮﻃﻴﺔ ﺍﳌﻨﻔﺼﻠﺔ ﻭﻟﻌﻠﻪ ﺍﻛﺘﻔﻰ ﲟﺎ ﺳﻴﺬﻛﺮﻩ ﰲ ﺍﻟﻔﺼﻞ ﺍﻵﰐ).ﻉ(.
) (٢ﻭﻳﻘﺎﻝ ﳍﺎ :ﻣﺎﻧﻌﺔ ﺍﳉﻤﻊ ﻭﺍﳋﻠﻮ).ﻉ(.
٦١
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ﻭﺇﻥ ﺣﻜﻢ ﺑﺎﻟﺘﻨﺎﰲ ﺃﻭﺑﻌﺪﻣﻪ ﺻﺪﻗﺄ ﻛﺎﻧﺖ ﻣﺎﻧﻌﺔ ﺍﳉﻤﻊ ،ﻛﻘﻮﻟﻚ:ﻫﺬﺍ ﺍﻟﺸﻲﺀ
ﺇﻣﺎ ﺷﺠﺮ ﺃﻭ ﺣﺠﺮ ،ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺷﻲﺀ ﻣﻌﲔ ﺣﺠﺮﺍﹰ ﻭﺷﺠﺮﺃﹰ ﻣﻌﺎﹰ،
ﻭﳝﻜﻦ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺷﻴﺌﺎﹰ ﻣﻨﻬﻤﺎ.
ﻭﺇﻥ ﺣﻜﻢ ﺑﺎﻟﺘﻨﺎﰲ ﻭﺳﻠﺒﻪ ﻛﺬﺑﺄ ﻓﻘﻂ ﻛﺎﻧﺖ ﻣﺎﻧﻌﺔ ﺍﳋﻠﻮ ،ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ :ﺇﻣﺎ
ﺃﻥ ﻳﻜﻮﻥ ﺯﻳﺪ ﰲ ﺍﻟﺒﺤﺮ ﺃﻭ ﻻ ﻳﻐﺮﻕ ،ﻓﺎﺭﺗﻔﺎﻋﻬﻤﺎ ﺑﺄﻥ ﻻ ﻳﻜﻮﻥ ﺯﻳﺪ ﰲ ﺍﻟﺒﺤﺮ
ﻭﻳﻐﺮﻕ ﳏﺎﻝ ،ﻭﻟﻴﺲ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﳏﺎﻻﹰ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﺒﺤﺮ ﻭﻻ ﻳﻐﺮﻕ .
ﻓﺼﻞ
]ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻟﻠﺸﺮﻃﻴﺔ ﺍﳌﻨﻔﺼﻠﺔ[
ﺍﳌﻨﻔﺼﻠﺔ ﺑﺄﻗﺴﺎﻣﻬﺎ ﺍﻟﺜﻼﺛﺔ ﻗﺴﻤﺎﻥ:
ﻭﺍﺗﻔﺎﻗﻴﺔ. ﻋﻨﺎﺩﻳﺔ.
ﻭﺍﻟﻌﻨﺎﺩﻳﺔ :ﻋﺒﺎﺭﺓ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺘﻨﺎﰲ ﻟﺬﺍﻤﺎ.
ﻭﺍﻻﺗﻔﺎﻗﻴﺔ :ﻋﺒﺎﺭﺓ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺘﻨﺎﰲ ﲟﺠﺮﺩ ﺍﻻﺗﻔﺎﻕ.
ﻓﺼﻞ
] ﺗﻘﺴﻴﻢ ﺛﺎﻟﺚ ﻟﻠﺸﺮﻃﻴﺔ[
ﺍﻋﻠﻢ ﺃﻧﻪ ﻛﻤﺎ ﺗﻨﻘﺴﻢ ﺍﳊﻤﻠﻴﺔ ﺇﱃ :ﺍﻟﺸﺨﺼﻴﺔ ،ﻭﺍﶈﺼﻮﺭﺓ ،ﻭﺍﳌﻬﻤﻠﺔ ،ﻛﺬﻟﻚ
ﺍﻟﺸﺮﻃﻴﺔ ﺗﻨﻘﺴﻢ ﺇﱃ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ،ﺇﻻ ﺃﻥﹼ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻻ ﺗﺘﺼﻮﺭ ﻣﻨﻬﺎ.
٦٢
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ﰒ ﺍﻟﺘﻘﺎﺩﻳﺮ )(١ﰲ ﺍﻟﺸﺮﻃﻴﺔ ﲟﱰﻟﺔ ﺍﻷﻓﺮﺍﺩ ﰲ ﺍﳊﻤﻠﻴﺔ.
ﻓﺈﻥ ﻛﺎﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻣﻌﲔ ﻭﻭﺿﻊ ﺧﺎﺹ ﲰﻴﺖ ﺍﻟﺸﺮﻃﻴﺔ :ﺷﺨﺼﻴﺔﹰ،
ﻛﻘﻮﻟﻨﺎ :ﺇﻥ ﺟﺌﺘﲏ ﺍﻟﻴﻮﻡ ﺃﻛﺮﻣﻚ.
ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﲨﻴﻊ ﺗﻘﺎﺩﻳﺮ ﺍﳌﻘﺪﻡ ﲰﻴﺖ :ﻛﻠﻴﺔﹰ ،ﳓﻮ :ﻛﻠﻤﺎ ﻛﺎﻧﺖ
ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔﹰ ﻛﺎﻥ ﺍﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩﺍﹰ.
ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺘﻘﺎﺩﻳﺮ ﻛﺎﻧﺖ ﺟﺰﺋﻴﺔﹰ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻨﺎ :ﻗﺪ ﻳﻜﻮﻥ
ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻲﺀ ﺣﻴﻮﺍﻧﺎﹰ ﻛﺎﻥ ﺇﻧﺴﺎﻧﺎﹰ.
ﻭﺇﻥ ﺗﺮﻙ ﺫﻛﺮ ﺍﻟﺘﻘﺎﺩﻳﺮ ﻛﻼﹰ ﻭﺑﻌﻀﺎﹰ ﻛﺎﻧﺖ ﻣﻬﻤﻠﺔﹰ ،ﳓﻮ :ﺇﻥ ﻛﺎﻥ ﺯﻳﺪ ﺇﻧﺴﺎﻧﺎﹰ
ﻛﺎﻥ ﺣﻴﻮﺍﻧﺎﹰ.
) (١ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻘﺎﺩﻳﺮ :ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﳝﻜﻦ ﺍﺟﺘﻤﺎﻋﻬﺎ ﻣﻊ ﺍﳌﻘﺪﻡ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﳏﺎﻟﺔ ﰲ ﺃﻧﻔﺴﻬﺎ ،ﺳﻮﺍﺀً ﻛﺎﻧﺖ ﻻﺯﻣﺔ ﻟﻠﻤﻘﺪﻡ ،ﺃﻭ
ﻋﺎﺭﺿﺔ ﻟﻪ ،ﻓﺈﺫﺍ ﻗﻠﻨﺎ :ﻛﻠﻤﺎ ﻛﺎﻥ ﺯﻳﺪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻥ ﺣﻴﻮﺍﻧﺎﹰ .ﺃﺭﺩﻧﺎ ﺃﻥﹼ ﻛﻞ ﺣﺎﻝٍ ﻭﻭﺿﻊ ﳝﻜﻦ ﺃﻥ ﳚﺎﻣﻊ ﺇﻧﺴﺎﻧﻴﺔ ﺯﻳﺪ ﻣﻦ ﻛﻮﻧﻪ ﻛﺎﺗﺒﺎﹰ ﺃﻭ
ﺿﺎﺣﻜﺎﹰ ﺃﻭ ﻗﺎﻋﺪﺍﹰ ﻭ ﻛﻮﻥ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔﹰ ،ﻓﺈﻥﹼ ﺍﳊﻴﻮﺍﻧﻴﺔ ﻻﺯﻣﺔ ﻟﻺﻧﺴﺎﻥ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻷﻭﺿﺎﻉ).ﺡ(.
) (٢ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ).ﻉ(.
٦٣
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ﻓﺼﻞ
)(٢
ﰲ ﺫﻛﺮ ﺃﺳﻮﺍﺭ ﺍﻟﺸﺮﻃﻴﺎﺕ
ﺳﻮﺭ ﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﻴﺔ ﰲ ﺍﳌﺘﺼﻠﺔ ﻟﻔﻆ :ﻣﱴ ،ﻭﻣﻬﻤﺎ ،ﻭﻛﻠﻤﺎ ،ﻭﰲ ﺍﳌﻨﻔـﺼﻠﺔ:
ﺩﺍﺋﻤﺎﹰ.
ﻭﺳﻮﺭ ﺍﻟﺴﺎﻟﺒﺔ ﺍﻟﻜﻠﻴﺔ ﰲ ﺍﳌﺘﺼﻠﺔ ﻭﺍﳌﻨﻔﺼﻠﺔ :ﻟﻴﺲ ﺍﻟﺒﺘﺔ.
ﻭﺳﻮﺭ ﺍﻟﺴﺎﻟﺒﺔ ﺍﳉﺰﺋﻴﺔ ﻓﻴﻬﻤﺎ :ﻗﺪ ﻳﻜﻮﻥ ،ﻭﺑﺈﺩﺧﺎﻝ ﺣﺮﻑ ﺍﻟﺴﻠﺐ ﻋﻠﻰ ﺳﻮﺭ
ﺍﻹﳚﺎﺏ ﺍﻟﻜﻠﻲ.
ﻭﻟﻔﻈﺔ :ﻟﻮ ﻭﺇﻥ ﻭﺇﺫﺍ ﰲ ﺍﻻﺗﺼﺎﻝ ،ﻭﺃﻣـﺎ ﻭ ﺃﻭ ﰲ ﺍﻻﻧﻔـﺼﺎﻝ ،ﲡـﻲﺀ ﰲ
ﺍﻹﳘﺎﻝ).(١
) (١ﱂ ﻳﺬﻛﺮ ﺍﳌﺼﻨﻒ ﺃﻣﺜﻠﺔﹰ ﳍﺬﺍ ﺍﻟﻔﺼﻞ؛ ﻷﻧﻬﺎ ﻇﺎﻫﺮﺓ ﳑﺎ ﺳﺒﻖ).ﻉ(.
٦٤
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ﻓﺼﻞ
] ﰲ ﻃﺮﰲ ﺍﻟﺸﺮﻃﻴﺔ[
ﻃﺮﻓﺎ ﺍﻟﺸﺮﻃﻴﺔ -ﺃﻋﲏ :ﺍﳌﻘﺪﻡ ﻭﺍﻟﺘﺎﱄ – ﻻ ﺣﻜﻢ ﻓﻴﻬﻤﺎ ﺣﲔ ﻛﻮﻤﺎ ﻃﺮﻓﲔ،
ﻭﺑﻌﺪ ﺍﻟﺘﺤﻠﻴﻞ ﳝﻜﻦ ﺃﻥ ﻳﻌﺘﱪ ﻓﻴﻬﻤﺎ ﺣﻜﻢ.
ﻓﻄﺮﻓﺎﻫﺎ ﺇﻣﺎ ﺷﺒﻴﻬﺘﺎﻥ ﲜﻤﻠﺘﲔ ﺃﻭ ﻣﺘﺼﻠﺘﲔ ﺃﻭ ﻣﻨﻔﺼﻠﺘﲔ ﺃﻭ ﳐﺘﻠﻔﲔ.
ﻭﻋﻠﻴﻚ ﺑﺎﺳﺘﺨﺮﺍﺝ ﺍﻷﻣﺜﻠﺔ).(١
)( ١
ـﺼﻼﺕ:
ـﺔ ﺍﳌﺘـ
ـﺎ ﺃﻣﺜﻠـ
ـﺘﺔ ،ﺃﻣـ
ـﺼﻼﺕ ﺳـ
ـﺴﺎﻡ ﺍﳌﻨﻔـ
ـﺴﻌﺔ ،ﻭﺃﻗـ
ـﺼﻼﺕ ﺗـ
ـﺴﺎﻡ ﺍﳌﺘـ
ـﺒﻖ ﺃﻥﹼ ﺃﻗـ
ـﺎ ﺳـ
ـﺖ ﻓﻴﻤـ
ـﺪ ﻋﺮﻓـ
ﻗـ
ﻓﺎﻷﻭﻝ :ﻣﻦ ﺍﳊﻤﻠﻴﺘﲔ ،ﻛﻘﻮﻟﻚ :ﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺸﻲﺀ ﺇﻧﺴﺎﻧﺎﹰ ﻓﻬﻮ ﺣﻴﻮﺍﻥ .ﻭﺍﻟﺜﺎﱐ :ﻣﻦ ﻣﺘﺼﻠﺘﲔ ،ﻛﻘﻮﻟﻚ :ﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺸﻲﺀ ﺇﻧﺴﺎﻧﺎﹰ
ﻓﻬﻮ ﺣﻴﻮﺍﻥ ،ﻓﻜﻠﻤﺎ ﱂ ﻳﻜﻦ ﺍﻟﺸﻲﺀ ﺣﻴﻮﺍﻧﺎﹰ ﱂ ﻳﻜﻦ ﺇﻧﺴﺎﻧﺎﹰ .ﻭﺍﻟﺜﺎﻟﺚ :ﻣﻦ ﻣﻨﻔﺼﻼﺕ ،ﻛﻘﻮﻟﻨﺎ :ﻛﻠﻤﺎ ﻛﺎﻥ ﺩﺍﺋﻤﺎﹰ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫـﺬﺍ
ﺍﻟﻌﺪﺩ ﺯﻭﺟﺎﹰ ﺃﻭ ﻓﺮﺩﺍﹰ ،ﻓﺪﺍﺋﻤﺎﹰ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻘﺴﻤﺎﹰ ﲟﺘﺴﺎﻭﻳﲔ ﺃﻭ ﻏﲑ ﻣﻨﻘﺴﻢ .ﻭﺍﻟﺮﺍﺑﻊ :ﻣﻦ ﲪﻠﻴﺔ ﻭﻣﺘﺼﻠﺔ ،ﻭﺍﳌﻘﺪﻡ ﻓﻴﻬﻤﺎ ﺍﳊﻤﻠﻴـﺔ،
ﻛﻘﻮﻟﻨﺎ :ﺇﻥ ﻛﺎﻥ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻋﻠﺔ ﻟﻮﺟﻮﺩ ﺍﻟﻨﻬﺎﺭ ،ﻓﻜﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﻓﺎﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩ .ﻭﺍﳋﺎﻣﺲ :ﻋﻜﺴﻪ ،ﻛﻘﻮﻟﻨـﺎ :ﺇﻥ
ﻛﺎﻥ ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﻓﺎﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩ ،ﻓﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻠﺰﻭﻡ ﻟﻮﺟﻮﺩ ﺍﻟﻨﻬﺎﺭ .ﻭﺍﻟﺴﺎﺩﺱ :ﻣﻦ ﲪﻠﻴﺔ ﻭﻣﻨﻔﺼﻠﺔ ،ﻭﺍﳌﻘـﺪﻡ
ﻓﻴﻬﻤﺎ ﺍﳊﻤﻠﻴﺔ ،ﻛﻘﻮﻟﻨﺎ :ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﻋﺪﺩ ،ﻓﻬﻮ ﺩﺍﺋﻤﺎﹰ ﺇﻣﺎ ﺯﻭﺝ ﺃﻭ ﻓﺮﺩ .ﻭﺍﻟﺴﺎﺑﻊ :ﺑﺎﻟﻌﻜﺲ ،ﻛﻘﻮﻟﻨﺎ :ﻛﻠﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺇﻣﺎ ﺯﻭﺟـﺎﹰ ﺃﻭ
ﻓﺮﺩﺍﹰ ،ﻛﺎﻥ ﻫﺬﺍ ﻋﺪﺩﺍﹰ .ﻭﺍﻟﺜﺎﻣﻦ :ﻣﻦ ﻣﺘﺼﻠﺔ ﻭﻣﻨﻔﺼﻠﺔ ،ﻭﺍﳌﺘﺼﻠﺔ ﻣﻘﺪﻣﺔ ،ﻛﻘﻮﻟﻨﺎ :ﺇﻥ ﻛﺎﻥ ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟـﺸﻤﺲ ﻃﺎﻟﻌـﺔ ﻓﺎﻟﻨـﻬﺎﺭ
ﻣﻮﺟﻮﺩ ،ﻓﺪﺍﺋﻤﺎﹰ ﺇﻣﺎ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ،ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩﺍﹰ .ﻭﺍﻟﺘﺎﺳﻊ :ﻋﻜﺲ ﺫﻟﻚ ،ﻛﻘﻮﻟﻨﺎ :ﻛﻠﻤـﺎ ﻛـﺎﻥ
ﺩﺍﺋﻤﺎﹰ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ،ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩﺍﹰ ،ﻓﻜﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﻓﺎﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩ.
ﻭﺃﻣﺎ ﺃﻣﺜﻠﺔ ﺍﳌﻨﻔﺼﻼﺕ:
ﻓﺎﻷﻭﻝ :ﻣﻦ ﲪﻠﻴﺘﲔ ،ﻛﻘﻮﻟﻨﺎ :ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺪﺩ ﺯﻭﺟﺎﹰ ﺃﻭ ﻓﺮﺩﺍﹰ .ﻭﺍﻟﺜﺎﱐ :ﻣﻦ ﻣﺘﺼﻠﺘﲔ ،ﻛﻘﻮﻟﻨﺎ :ﺩﺍﺋﻤﺎﹰ ﺇﻣﺎ ﺃﻥ ﻳﻜـﻮﻥ ﺇﻥ ﻛﺎﻧـﺖ
ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﻓﺎﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩ ،ﺃﻭ ﻳﻜﻮﻥ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﱂ ﻳﻜﻦ ﺍﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩﺍﹰ .ﻭﺍﻟﺜﺎﻟﺚ :ﻣﻦ ﻣﻨﻔﺼﻠﺘﲔ ،ﻛﻘﻮﻟﻨﺎ :ﺩﺍﺋﻤﺎﹰ
ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺯﻭﺟﺎﹰ ﺃﻭ ﻓﺮﺩﺍﹰ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻻ ﺯﻭﺟﺎﹰ ﻭﻻ ﻓﺮﺩﺍﹰ .ﻭﺍﻟﺮﺍﺑﻊ :ﻣﻦ ﲪﻠﻴﺔ ﻭﻣﺘﺼﻠﺔ ،ﻛﻘﻮﻟﻨﺎ :ﺩﺍﺋﻤـﺎﹰ
ﻛﺎﻧﺖ ﺇﻣﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻋﻠﺔ ﻟﻮﺟﻮﺩ ﺍﻟﻨﻬﺎﺭ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﻓﺎﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩ .ﻭﺍﳋـﺎﻣﺲ:
ﻣﻦ ﲪﻠﻴﺔ ﻭﻣﻨﻔﺼﻠﺔ ،ﻛﻘﻮﻟﻨﺎ :ﺩﺍﺋﻤﺎﹰ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻟﻴﺲ ﻋﺪﺩﺍﹰ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺇﻣﺎ ﺯﻭﺟـﺎﹰ ﺃﻭ ﻓـﺮﺩﺍﹰ .ﻭﺍﻟـﺴﺎﺩﺱ :ﻣـﻦ
ﻣﻨﻔﺼﻠﺔ ،ﻛﻘﻮﻟﻨﺎ :ﺩﺍﺋﻤﺎﹰ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﻭﺍﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩ ،ﻭﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜـﻮﻥ
ﺍﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩﺍﹰ).ﺡ(.
ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻭﺍﻋﺘﺬﺭ ﻋﻦ ﻃﻮﻝ ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﻣﻦ ﺍﳊﺎﺷﻴﺔ ،ﻭﻟﻜﻨﻲ ﱂ ﺃﺷﺄ ﺃﻥ ﺃﺗﺮﻙ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺑﻼ ﺃﻣﺜﻠﺔ.
٦٥
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ﻓﺼﻞ
] ﻣﻘﺪﻣﺔ ﻓﺼﻮﻝ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻟﻌﻜﻮﺱ[
ﻭﺇﺫ ﻗﺪ ﻓﺮﻏﻨﺎ ﻣﻦ ﺑﻴﺎﻥ ﺍﻟﻘﻀﺎﻳﺎ ،ﻭﺫﻛﺮ ﺃﻗﺴﺎﻣﻬﺎ ﺍﻷﻭﻟﻴﺔ ﻭﺍﻟﺜﺎﻧﻮﻳﺔ ،ﻓﺤـﺎﻥ ﻟﻨـﺎ ﺃﻥ
ﻧﺬﻛﺮ ﺷﻴﺌﺎﹰ ﻣﻦ ﺃﺣﻜﺎﻣﻬﺎ ،ﻓﻨﻘﻮﻝ :ﻣﻦ ﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻟﻌﻜﻮﺱ ،ﻓﻠﻨﻌﻘﺪ ﻟﺒﻴﺎـﺎ
ﻓﺼﻮﻻﹰ ،ﻭﻧﺬﻛﺮ ﻓﻴﻬﺎ ﺃﺻﻮﻻﹰ.
ﻓﺼﻞ
] ﰲ ﺍﻟﺘﻨﺎﻗﺾ[
ﺍﻟﺘﻨﺎﻗﺾ ﻫﻮ :ﺍﺧﺘﻼﻑ ﺍﻟﻘﻀﻴﺘﲔ ﺑﺎﻹﳚﺎﺏ ﻭﺍﻟﺴﻠﺐ ،ﲝﻴﺚ ﻳﻘﺘﻀﻲ ﻟﺬﺍﺗـﻪ
ﺻﺪﻕ ﺇﺣﺪﺍﳘﺎ ﻛﺬﺏ ﺍﻷﺧﺮﻯ ﻭﺑﺎﻟﻌﻜﺲ ،ﻛﻘﻮﻟﻨﺎ :ﺯﻳﺪ ﻗﺎﺋﻢ ﻭﺯﻳـﺪ ﻟـﻴﺲ
ﺑﻘﺎﺋﻢ.
ﻭﺷﺮﻁ ﻟﺘﺤﻘﻖ ﺍﻟﺘﻨﺎﻗﺾ ﺑﲔ ﺍﻟﻘﻀﻴﺘﲔ ﺍﳋﺼﻮﺻﻴﺘﲔ ﻭﺣﺪﺍﺕ ﲦﺎﻧﻴـﺔ ﻓـﻼ
ﻳﺘﺤﻘﻖ ﺑﺪﻭﺎ:
ﻭﺣﺪﺓ ﺍﳌﻮﺿﻮﻉ ،ﻭﺣﺪﺓ ﺍﶈﻤﻮﻝ ،ﻭﺣﺪﺓ ﺍﳌﻜﺎﻥ ،ﻭﺣﺪﺓ ﺍﻟﺰﻣﺎﻥ ،ﻭﺣﺪﺓ ﺍﻟﻘﻮﺓ
ﻭﺍﻟﻔﻌﻞ ،ﻭﺣﺪﺓ ﺍﻟﺸﺮﻁ ،ﻭﺣﺪﺓ ﺍﳉﺰﺀ ﻭﺍﻟﻜﻞ ،ﻭﺣﺪﺓ ﺍﻹﺿﺎﻓﺔ.
ﻭﻗﺪ ﺍﺟﺘﻤﻌﺖ ﰲ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ):(١
) (١ﻫﺬﺍﻥ ﺑﻴﺘﺎﻥ ﻓﺎﺭﺳﻴﺎﻥ).ﻉ(.
٦٦
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ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔﺘﺎ ﻓﻴﻬﺎ ﱂ ﺗﺘﻨﺎﻗﻀﺎ ،ﳓﻮ:
ﺯﻳﺪ ﻗﺎﺋﻢ ،ﻭﻋﻤﺮﻭ ﻟﻴﺲ ﺑﻘﺎﺋﻢ).(١
ﻭﺯﻳﺪ ﻗﺎﻋﺪ ،ﻭﺯﻳﺪ ﻟﻴﺲ ﺑﻘﺎﺋﻢ).(٢
ﻭﺯﻳﺪ ﻣﻮﺟﻮﺩ ﺃﻱ :ﰲ ﺍﻟﺪﺍﺭ ،ﻭﺯﻳﺪ ﻟﻴﺲ ﲟﻮﺟﻮﺩ ﺃﻱ :ﰲ ﺍﻟﺴﻮﻕ).(٣
ﻭﺯﻳﺪ ﻧﺎﺋﻢ ﺃﻱ :ﰲ ﺍﻟﻠﻴﻞ ،ﻭﺯﻳﺪ ﻟﻴﺲ ﺑﻨﺎﺋﻢ ﺃﻱ :ﰲ ﺍﻟﻨﻬﺎﺭ).(٤
ﻭﺯﻳﺪ ﻣﺘﺤﺮﻙ ﺍﻷﺻﺎﺑﻊ ﺃﻱ :ﺑﺸﺮﻁ ﻛﻮﻧﻪ ﻛﺎﺗﺒﺎﹰ ،ﻭﺯﻳﺪ ﻟـﻴﺲ ﺑﻜﺎﺗـﺐ ﺃﻱ:
ﺑﺸﺮﻁ ﻛﻮﻧﻪ ﻏﲑ ﻛﺎﺗﺐ).(٥
ﻭﺍﳋﻤﺮ ﰲ ﺍﻟﺪﻥ ﻣﺴﻜﺮ ﺃﻱ :ﺑﺎﻟﻘﻮﺓ ،ﻭﺍﳋﻤﺮ ﻟﻴﺲ ﲟـﺴﻜﺮ ﰲ ﺍﻟـﺪﻥ ﺃﻱ:
ﺑﺎﻟﻔﻌﻞ).(٦
) (١ﻫﺬﺍ ﻣﺜﺎﻝ ﻻﺧﺘﻼﻑ ﺍﳌﻮﺿﻮﻉ).ﻉ(.
) (٢ﻫﺬﺍ ﻣﺜﺎﻝ ﻻﺧﺘﻼﻑ ﺍﶈﻤﻮﻝ).ﻉ(.
) (٣ﻫﺬﺍ ﻣﺜﺎﻝ ﻻﺧﺘﻼﻑ ﺍﳌﻜﺎﻥ).ﻉ(.
) (٤ﻫﺬﺍ ﻣﺜﺎﻝ ﻻﺧﺘﻼﻑ ﺍﻟﺰﻣﺎﻥ).ﻉ(.
) (٥ﻫﺬﺍ ﻣﺜﺎﻝ ﻻﺧﺘﻼﻑ ﺍﻟﺸﺮﻁ).ﻉ(.
) (٦ﻫﺬﺍ ﻣﺜﺎﻝ ﻻﺧﺘﻼﻑ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻘﻮﺓ).ﻉ(.
٦٧
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ﻭﺍﻟﺰﳒﻲ ﺃﺳﻮﺩ ﺃﻱ :ﻛﻠﻪ ،ﻭﺍﻟﺰﳒﻲ ﻟﻴﺲ ﺑﺄﺳﻮﺩ ﺃﻱ :ﺟﺰﺋﻪ ﺃﻋﲏ :ﺃﺳﻨﺎﻧﻪ).(١
ﻭﺯﻳﺪ ﺃﺏ ﺃﻱ :ﻟﺒﻜﺮ ،ﻭﺯﻳﺪ ﻟﻴﺲ ﺑﺄﺏ ﺃﻱ :ﳋﺎﻟﺪ).(٢
ﻭﺑﻌﻀﻬﻢ ﺍﻛﺘﻔﻮﺍ ﺑﻮﺣﺪﺗﲔ ﺃﻱ :ﻭﺣﺪﺓ ﺍﳌﻮﺿﻮﻉ ﻭﺍﶈﻤﻮﻝ ،ﻻﻧﺪﻣﺎﺝ ﺍﻟﺒﻮﺍﻗﻲ
ﻓﻴﻬﻤﺎ.
ﻭﺑﻌﻀﻬﻢ ﻗﻨﻌﻮﺍ ﺑﻮﺣﺪﺓ ﺍﻟﻨﺴﺒﺔ؛ ﻷﻥﹼ ﻭﺣﺪﺎ ﻣﺴﺘﻠﺰﻣﺔ ﲜﻤﻴﻊ ) (٣ﺍﻟﻮﺣﺪﺍﺕ.
ﻓﺼﻞ
ّ ّ
]ﺗﻨﺎﻗﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺴﻮﺭﺓ ﻭﺍﳌﻮﺟﻬﺔ[
ﻻﺑﺪ ﰲ ﺍﻟﺘﻨﺎﻗﺾ ﰲ ﺍﶈﺼﻮﺭﺗﲔ ﻣﻦ ﻛﻮﻥ ﺍﻟﻘﻀﻴﺘﲔ ﳐﺘﻠﻔﺘﲔ ﰲ ﺍﻟﻜﻢ ﺃﻋﲏ:
ﺍﻟﻜﻠﻴﺔ ﻭﺍﳉﺰﺋﻴﺔ.
ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺇﺣﺪﺍﳘﺎ ﻛﻠﻴﺔﹰ ﻛﺎﻧﺖ ﺍﻷﺧﺮﻯ ﺟﺰﺋﻴﺔﹰ؛ ﻷﻥﹼ ﺍﻟﻜﻠﻴﺘﺎﻥ ﻓﺪ ﺗﻜﺬﺑﺎﻥ،
ﻛﻤﺎ ﺗﻘﻮﻝ :ﻛﻞ ﺣﻴﻮﺍﻥ ﺇﻧﺴﺎﻥ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺑﺈﻧﺴﺎﻥ.
) (١ﻫﺬﺍ ﻣﺜﺎﻝ ﻻﺧﺘﻼﻑ ﺍﳉﺰﺀ ﻭﺍﻟﻜﻞ).ﻉ(.
) (٢ﻫﺬﺍ ﻣﺜﺎﻝ ﻻﺧﺘﻼﻑ ﺍﻹﺿﺎﻓﺔ).ﻉ(.
)(٣ﻫﻜﺬﺍ ﰲ ﺍﻷﺻﻞ ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ]:ﻣﺴﺘﻠﺰﻣﺔ ﳉﻤﻴﻊ[) .ﻉ(.
٦٨
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ﻭﺍﳉﺰﺋﻴﺘﲔ) (١ﻗﺪ ﺗﺼﺪﻗﺎﻥ ،ﻛﻘﻮﻟﻚ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﺇﻧﺴﺎﻥ ،ﻭﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ
ﻟﻴﺲ ﺑﺈﻧﺴﺎﻥ.
ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﻛﻞ ﻣﺎﺩﺓ ﻳﻜﻮﻥ ﺍﳌﻮﺿﻮﻉ ﺃﻋﻢ ﻓﻴﻬﺎ.
ﻭﻻﺑﺪ ﰲ ﺗﻨﺎﻗﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻮﺟﻬﺔ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﳉﻬﺔ ،ﻓﻨﻘﺒﺾ ﺍﻟﻀﺮﻭﺭﻳﺔ
ﺍﳌﻄﻠﻘﺔ ﺍﳌﻤﻜﻨﺔ ﺍﻟﻌﺎﻣﺔ ،ﻭﻧﻘﻴﺾ ﺍﻟﺪﺍﺋﻤﺔ ﺍﳌﻄﻠﻘﺔ ﺍﳌﻄﻠﻘﺔ ﺍﻟﻌﺎﻣﺔ،ﻭﻧﻘﻴﺾ
ﺍﳌﺸﺮﻭﻃﺔ ﺍﻟﻌﺎﻣﺔ ﺍﳊﻴﻨﻴﺔ )(٢ﺍﳌﻤﻜﻨﺔ ،ﻭﻧﻘﻴﺾ ﺍﻟﻌﺮﻓﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﳊﻴﻨﻴﺔ ﺍﳌﻄﻠﻘﺔ،
ﻭﻫﺬﺍ ﰲ ﺍﻟﺒﺴﺎﺋﻂ ﺍﳌﻮﺟﻬﺔ.
ﻭﻧﻘﺎﺋﺾ ﺍﳌﺮﻛﹼﺒﺎﺕ ﻣﻨﻬﺎ ﻣﻔﻬﻮﻡ ﻣﺘﺮﺩﺩ ﺑﲔ ﻧﻘﻴﻀﻲ ﺑﺴﺎﺋﻄﻬﺎ ،ﻭﺍﻟﺘﻔﺼﻴﻞ
ﻳﻄﻠﺐ ﻣﻦ ﻣﻄﻮﻻﺕ ﺍﻟﻔﻦ.
ﻓﺼﻞ
] ﺗﻨﺎﻗﺾ ﺍﻟﺸﺮﻃﻴﺎﺕ[
ﻭﻳﺸﺘﺮﻁ ﰲ ﺃﺧﺬ ﻧﻘﺎﺋﺾ ﺍﻟﺸﺮﻃﻴﺎﺕ ﺍﻻﺗﻔﺎﻕ ﰲ ﺍﳉﻨﺲ ﻭﺍﻟﻨﻮﻉ ،ﻭﺍﳌﺨﺎﻟﻔـﺔ
)(٣
ﰲ ﺍﻟﻜﻴﻒ.
ﻓﻨﻘﻴﺾ ﺍﳌﺘﺼﻠﺔ ﺍﻟﻠﺰﻭﻣﻴﺔ ﺍﳌﻮﺟﺒﺔ ﺳﺎﻟﺒﺔ ﻣﺘﺼﻠﺔ ﻟﺰﻭﻣﻴﺔ.
) (١ﻫﻜﺬﺍ ﰲ ﺍﻷﺻﻞ ،ﻭﻟﻌﻞ ﺍﳌﺼﻨﻒ ﻗﺼﺪ ﻋﻄﻒ ]ﺍﳉﺰﺋﻴﺘﲔ[ ﻋﻠﻰ ﺍﺳﻢ ﺃﻥﹼ ﻭﻫﻮ] :ﺍﻟﻜﻠﻴﺘﲔ[ ).ﻉ(.
) (٢ﺍﳌﻘﺼﻮﺩ ﺑﺎﳊﻴﻨﻴﺔ ﻣﺎ ﲰﺎﻫﺎ ﺍﳌﺼﻨﻒ – ﺭﲪﻪ ﺍﷲ -ﰲ ﻓﺼﻞ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻮﺟﻬﺔ ] :ﺍﻟﻮﻗﺘﻴﺔ[).ﻉ(.
) (٣ﺍﳌﻘﺼﻮﺩ ﺑﺎﳉﻨﺲ ﻛﻮﻥ ﺍﻟﻘﻀﻴﺔ ﻣﺘﺼﻠﺔ ﺃﻭ ﻣﻨﻔﺼﻠﺔ ،ﻭﺑﺎﻟﻨﻮﻉ ﻛﻮﺎ ﻣﻮﺟﺒﺔ ﺃﻭ ﺳﺎﻟﺒﺔ ،ﻭﺑﺎﻟﻜﻴﻒ ﻛﻮﺎ ﻋﻨﺎﺩﻳﺔ ﺃﻭ ﻟﺰﻭﻣﻴﺔ ﺃﻭ ﺍﺗﻔﺎﻗﻴﺔ
ﻭﳓﻮ ﺫﻟﻚ).ﻉ(.
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ﻭﻧﻘﻴﺾ ﺍﳌﻨﻔﺼﻠﺔ ﺍﻟﻌﻨﺎﺩﻳﺔ ﺍﳌﻮﺟﺒﺔ ﺳﺎﻟﺒﺔ ﻣﻨﻔﺼﻠﺔ ﻋﻨﺎﺩﻳﺔ .ﻭﻫﻜﺬﺍ.
ﻓﺈﺫﺍ ﻗﻠﺖ :ﺩﺍﺋﻤﺎﹰ ﻛﻠﻤﺎ ﻛﺎﻥ ﺍ ﺏ ﻓﺞ ﺩ ﻛﺎﻥ ﻧﻘﻴﻀﻪ ﻟﻴﺲ ﻛﻠﻤﺎ ﻛﺎﻥ ﺍ ﺏ
ﻓﺞ ﺩ .
ﻭﺇﺫﺍ ﻗﻠﺖ :ﺩﺍﺋﻤﺎﹰ ﺇﻣﺎ ﺇﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺯﻭﺟﺎﹰ ﺃﻭ ﻓﺮﺩﺍﹰ ،ﻓﻨﻘﻴـﻀﻪ ﻟـﻴﺲ
ﺩﺍﺋﻤﺎﹰ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺯﻭﺟﺎﹰ ﺃﻭ ﻓﺮﺩﺍﹰ.
ﻓﺼﻞ
] ﰲ ﺍﻟﻌﻜﺲ ﺍﳌﺴﺘﻮﻱ[
ﺍﻟﻌﻜﺲ ﺍﳌﺴﺘﻮﻱ ،ﻭﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﻌﻜﺲ ﺍﳌﺴﺘﻘﻴﻢ ﺃﻳﻀﺎﹰ ،ﻭﻫﻮ :ﻋﺒﺎﺭﺓ ﻋﻦ ﺟﻌﻞ
ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻘﻀﻴﺔ ﺛﺎﻧﻴﺎﹰ ،ﻭﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﺃﻭﻻﹰ ،ﻣﻊ ﺑﻘﺎﺀ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﻴﻒ،
ﻓﺎﻟﺴﺎﻟﺒﺔ ﺍﻟﻜﻠﻴﺔ ﺗﻨﻌﻜﺲ ﻛﻨﻔﺴﻬﺎ ،ﻛﻘﻮﻟﻚ :ﻻ ﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﲝﺠـﺮ،
ﻳﻨﻌﻜﺲ ﺇﱃ ﻗﻮﻟﻚ :ﻻ ﺷﻲﺀ ﻣﻦ ﺍﳊﺠﺮ ﺑﺈﻧﺴﺎﻥ.
ﺑﺪﻟﻴﻞ ﺍﳋﻠﻒ ،ﺗﻘﺮﻳﺮﻩ :ﺃﻧﻪ ﻟﻮ ﱂ ﻳﺼﺪﻕ ﻻﺷﻲﺀ ﻣﻦ ﺍﳊﺠﺮ ﺑﺈﻧـﺴﺎﻥ ﻋﻨـﺪ
ﺻﺪﻕ ﻗﻮﻟﻨﺎ :ﻻ ﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﲝﺠﺮ ،ﻟﺼﺪﻕ ﻧﻘﻴﻀﻪ ﺃﻋﲏ ﻗﻮﻟﻨﺎ :ﺑﻌﺾ
ﺍﳊﺠﺮ ﺇﻧﺴﺎﻥ ،ﻓﻨﻀﻤﻪ ﻣﻊ ﺍﻷﺻﻞ ﻭﻧﻘﻮﻝ :ﺑﻌﺾ ﺍﳊﺠﺮ ﺇﻧﺴﺎﻥ ﻭﻻ ﺷﻲﺀ ﻣﻦ
ﺍﻹﻧﺴﺎﻥ ﲝﺠﺮ ،ﻳﻨﺘﺞ :ﺑﻌﺾ ﺍﳊﺠﺮ ﻟﻴﺲ ﲝﺠﺮ ،ﻓﻴﻠﺰﻡ ﺳﻠﺐ ﺍﻟـﺸﻲﺀ ﻋـﻦ
ﻧﻔﺴﻪ ،ﻭﺫﻟﻚ ﳏﺎﻝ.
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ﻭﺍﻟﺴﺎﻟﺒﺔ ﺍﳉﺰﺋﻴﺔ ﻻ ﺗﻨﻌﻜﺲ ﻟﺰﻭﻣﺎﹰ؛ ﳉﻮﺍﺯ ﻋﻤﻮﻡ ﺍﳌﻮﺿـﻮﻉ ﰲ ﺍﳊﻤﻠﻴـﺔ،
ﻭﺍﳌﻘﺪﻡ ﰲ ﺍﻟﺸﺮﻃﻴﺔ ،ﻣﺜﻼﹰ ﻳﺼﺪﻕ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻟﻴﺲ ﺑﺈﻧﺴﺎﻥ ،ﻭﻟﻴﺲ ﻳﺼﺪﻕ
ﺑﻌﺾ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﲝﻴﻮﺍﻥ.
ﻭﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﻴﺔ ﺗﻨﻌﻜﺲ ﺇﱃ ﻣﻮﺟﺒﺔ ﺟﺰﺋﻴﺔ ،ﻛﻘﻮﻟﻨﺎ :ﻛﻞ ﺇﻧـﺴﺎﻥ ﺣﻴـﻮﺍﻥ،
ﻳﻨﻌﻜﺲ ﺇﱃ ﻗﻮﻟﻨﺎ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﺇﻧﺴﺎﻥ .ﻭﻻ ﻳﻨﻌﻜﺲ ﺇﱃ ﻣﻮﺟﺒﺔ ﻛﻠﻴﺔ؛ ﻷﻧﻪ
ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﶈﻤﻮﻝ ﻭﺍﻟﺘﺎﱄ ﻋﺎﻣﺎﹰ ﻛﻤﺎ ﰲ ﻣﺜﺎﻟﻨﺎ ،ﻓﻼ ﻳﺼﺪﻕ ﻛﻞ ﺣﻴـﻮﺍﻥ
ﺇﻧﺴﺎﻥ.
ﻭﻫﺎﻫﻨﺎ ﺷﻚ ﺗﻘﺮﻳﺮﻩ :ﺃﻥ ﻗﻮﻟﻨﺎ :ﻛﻞ ﺷﻴﺦ ﻛﺎﻥ ﺷﺎﺑﺎﹰ ،ﻣﻮﺟﺒﺔ ﻛﻠﻴﺔ ﺻﺎﺩﻗﺔ ﻣﻊ
ﺃﻥ ﻋﻜﺴﻪ :ﺑﻌﺾ ﺍﻟﺸﺒﺎﺏ ﻛﺎﻥ ﺷﻴﺨﺎﹰ ﻟﻴﺲ ﺑﺼﺎﺩﻕ.
ﻭﺃﺟﻴﺐ ﻋﻨﻪ :ﺑﺄﻥﹼ ﻋﻜﺴﻪ ﻟﻴﺲ ﻣﺎ ﺫﻛﺮﺕ ،ﺑﻞ ﻋﻜﺴﻪ :ﺑﻌﺾ ﻣﻦ ﻛﺎﻥ ﺷﺎﺑﺎﹰ
ﺷﻴﺦ.
ﻭﻗﺪ ﳚﺎﺏ ﺑﻮﺟﻪ ﺁﺧﺮ ﻭﻫﻮ :ﺃﻥﹼ ﺣﻔﻆ ﺍﻟﻨﺴﺒﺔ ﻟﻴﺲ ﺑﻀﺮﻭﺭﻱ ﰲ ﺍﻟﻌﻜـﺲ،
ﻓﻌﻜﺴﻪ ﺑﻌﺾ ﺍﻟﺸﺒﺎﺏ ﻳﻜﻮﻥ ﺷﻴﺨﺎﹰ ،ﻭﻫﻮ ﺻﺎﺩﻕ ﻻﳏﺎﻟﺔ).(١
ﻭﺍﳌﻮﺟﺒﺔ ﺍﳉﺰﺋﻴﺔ ﺗﻨﻌﻜﺲ ﺇﱃ ﻣﻮﺟﺒﺔ ﺟﺰﺋﻴﺔ ،ﻛﻘﻮﻟﻨﺎ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﺇﻧﺴﺎﻥ،
ﻳﻨﻌﻜﺲ ﺇﱃ ﻗﻮﻟﻨﺎ :ﺑﻌﺾ ﺍﻹﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ.
) (١ﻗﺎﻝ ﺍﶈﺸﻲ ﺑﻌﺪ ﻣﺎ ﺫﻛﺮ ﻣﺎ ﰲ ﺍﳉﻮﺍﺑﲔ ﻣﻦ ﺍﻟﻨﻈﺮ ] :ﻓﺎﻟﺼﻮﺍﺏ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥﹼ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺜﺒﻮﺕ ﺍﶈﻤﻮﻝ ﺛﺒﻮﺗﺎﹰ ﻣﺆﻗﺘﺎﹰ
ﺑﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ ،ﻓﻬﻲ ﻭﻗﺘﻴﺔ ﻣﻄﻠﻘﺔ ،ﺗﻨﻌﻜﺲ :ﻣﻄﻠﻘﺔ ﻋﺎﻣﺔ ،ﻓﻌﻜﺴﻬﺎ :ﺑﻌﺾ ﺍﻟﺸﺒﺎﺏ ﺷﻴﺦ ﺑﺎﻟﻔﻌﻞ ،ﻭﻫﻲ ﺻﺎﺩﻗﺔ ﻻ ﳏﺎﻟﺔ؛ ﻷﻥﹼ ﺑﻌـﺾ
ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻟﺸﺎﺏ ﰲ ﺃﺣﺪ ﺍﻷﺯﻣﻨﺔ ﺃﻋﲏ :ﺯﻣﻦ ﺍﳌﺎﺿﻲ ﺷﻴﺦ ﰲ ﺃﺣﺪ ﺍﻷﺯﻣﻨﺔ ﺃﻋﲏ :ﺯﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ.ﻓﺎﻓﻬﻢ [.ﺑﺘﺼﺮﻑ.
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ﻭﻗﺪ ﻳﻮﺭﺩ ﻋﻠﻰ ﺍﻧﻌﻜﺎﺱ ﺍﳌﻮﺟﺒﺔ ﺍﳉﺰﺋﻴﺔ ﻛﻨﻔﺴﻬﺎ ﺇﻳﺮﺍﺩ ﻭﻫﻮ :ﺃﻥﹼ ﺍﻟﻮﺗـﺪ ﰲ
ﺍﳊﺎﺋﻂ ﺻﺎﺩﻕ ،ﻭﻋﻜﺴﻪ ﺃﻋﲏ :ﺑﻌﺾ ﺍﳊﺎﺋﻂ ﰲ ﺍﻟﻮﺗﺪ ﻟﻴﺲ ﺑﺼﺎﺩﻕ.
ﻭﺍﳉﻮﺍﺏ :ﺃﻧﺎ ﻻ ﻧﺴﻠﹼﻢ ﺃﻥﹼ ﻋﻜﺲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻣﺎ ﻗﻠﺖ ﻣﻦ ﺑﻌﺾ ﺍﳊﺎﺋﻂ ﰲ
ﺍﻟﻮﺗﺪ ،ﺑﻞ ﻋﻜﺴﻪ :ﺑﻌﺾ ﻣﺎ ﰲ ﺍﳊﺎﺋﻂ ﻭﺗﺪ ،ﻭﻻ ﻣﺮﻳﺔ ﰲ ﺻﺪﻗﻪ.
ﻭﺑﺎﻗﻲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻜﻮﺱ ﻣﻦ ﻋﻜﺲ ﺍﳌﻮﺟﻬﺎﺕ ﻭﺍﻟـﺸﺮﻃﻴﺎﺕ ﻓﻤـﺬﻛﻮﺭ ﰲ
ﺍﳌﻄﻮﻻﺕ.
ﻓﺼﻞ
]ﰲ ﻋﻜﺲ ﺍﻟﻨﻘﻴﺾ[
ﻋﻜﺲ ﺍﻟﻨﻘﻴﺾ ﻫﻮ :ﺟﻌﻞ ﻧﻘﻴﺾ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻘﻀﻴﺔ ﺛﺎﻧﻴـﺎﹰ ،ﻭﻧﻘـﻴﺾ
ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﺃﻭﻻﹰ ،ﻣﻊ ﺑﻘﺎﺀ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﻴﻒ.
ﻫﺬﺍ ﺃﺳﻠﻮﺏ ﺍﳌﺘﻘﺪﻣﲔ.
ﻓﺘﻨﻌﻜﺲ ﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﻴﺔ ﺬﺍ ﺍﻟﻌﻜﺲ ﻛﻨﻔﺴﻬﺎ ،ﻛﻘﻮﻟﻨﺎ :ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴـﻮﺍﻥ
ﻳﻨﻌﻜﺲ ﺇﱃ ﻗﻮﻟﻨﺎ :ﻛﻞ ﻻ ﺣﻴﻮﺍﻥ ﻻ ﺇﻧﺴﺎﻥ.
ﻭﺍﳌﻮﺟﺒﺔ ﺍﳉﺰﺋﻴﺔ ﻻ ﺗﻨﻌﻜﺲ ﺬﺍ ﺍﻟﻌﻜﺲ؛ ﻷﻥﹼ ﻗﻮﻟﻨﺎ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻻ ﺇﻧﺴﺎﻥ
ﺻﺎﺩﻕ ،ﻭﻋﻜﺴﻪ ﺃﻋﲏ :ﺑﻌﺾ ﺍﻹﻧﺴﺎﻥ ﻻ ﺣﻴﻮﺍﻥ ﻛﺎﺫﺏ.
ﻭﺍﻟﺴﺎﻟﺒﺔ ﺍﻟﻜﻠﻴﺔ ﺗﻨﻌﻜﺲ ﺇﱃ :ﺳﺎﻟﺒﺔ ﺟﺰﺋﻴﺔ ،ﺗﻘﻮﻝ :ﻻﺷﻲﺀ ﻣـﻦ ﺍﻹﻧـﺴﺎﻥ
ﺑﻔﺮﺱ ،ﻭ ﺗﻘﻮﻝ ﰲ ﻋﻜﺴﻪ ﺬﺍ ﺍﻟﻌﻜﺲ :ﺑﻌﺾ ﺍﻟﻼﻓﺮﺱ ﻟﻴﺲ ﺑﻼ ﺇﻧﺴﺎﻥ .ﺇﱃ
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ﺟﺰﺋﻴﺔ) .(١ﻭﻻﺗﻘﻮﻝ :ﻻﺷﻲﺀ ﻣﻦ ﺍﻟﻼﻓﺮﺱ ﺑﻼ ﺇﻧﺴﺎﻥ؛ ﻟﺼﺪﻕ ﻧﻘﻴﻀﻪ ﺃﻋﲏ:
ﺑﻌﺾ ﺍﻟﻼﻓﺮﺱ ﻻﺇﻧﺴﺎﻥ ﻛﺎﳉﺪﺍﺭ.
ﻭﺍﻟﺴﺎﻟﺒﺔ ﺍﳉﺰﺋﻴﺔ ﺗﻨﻌﻜﺲ ﺇﱃ :ﺳﺎﻟﺒﺔ ﺟﺰﺋﻴﺔ ،ﻛﻘﻮﻟﻚ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻟـﻴﺲ
ﺑﺈﻧﺴﺎﻥ ،ﺗﻨﻌﻜﺲ ﺇﱃ ﻗﻮﻟﻚ :ﺑﻌﺾ ﺍﻟﻼﺇﻧﺴﺎﻥ ﻟﻴﺲ ﺑﻼﺣﻴﻮﺍﻥ ﻛﺎﻟﻔﺮﺱ.
ﻭﻋﻜﻮﺱ ﺍﳌﻮﺟﻬﺎﺕ ﻣﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﻄﻮﺍﻝ .ﻭﻫﺎﻫﻨﺎ ﻗﺪ ﲤﺖ ﻣﺒﺎﺣـﺚ
ﺍﻟﻘﻀﺎﻳﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ.
ﻓﺼﻞ
]ﻣﻘﺪﻣﺔ ﻣﺒﺎﺣﺚ ﺍﳊﺠﺞ[
ﻭﺇﺫ ﻗﺪ ﻓﺮﻏﻨﺎ ﻣﻦ ﻣﺒﺎﺣﺚ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﻟﻌﻜﻮﺱ ﺍﻟﱵ ﻛﺎﻧـﺖ ﻣـﻦ ﻣﺒـﺎﺩﺉ
ﺍﳊﺠﺔ) ،(٢ﻓﺤﺮﻱ ﺑﻨﺎ ﺃﻥﹼ ﻧﺘﻜﻠﻢ ﰲ ﻣﺒﺎﺣﺚ ﺍﳊﺠﺔ ،ﻓﻨﻘﻮﻝ:
ﺍﳊﺠﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ:
ﺃﺣﺪﻫﺎ :ﺍﻟﻘﻴﺎﺱ.
ﻭﺛﺎﻧﻴﻬﺎ :ﺍﻻﺳﺘﻘﺮﺍﺀ.
ﻭﺛﺎﻟﺜﻬﺎ :ﺍﻟﺘﻤﺜﻴﻞ.
ﻓﻠﻨﺒﻴﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﰲ ﺛﻼﺛﺔ ﻓﺼﻮﻝ.
) (١ﻫﻜﺬﺍ ﰲ ﺍﻷﺻﻞ .ﻭﻣﻜﺘﻮﺏ ﰲ ﺣﺎﺷﻴﺔ ﺍﻷﺻﻞ ﻋﺮﺿﺎﹰ ]ﰲ ﻋﻜﺲ ﻻﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺑﻔﺮﺱ ﺑﻌﺾ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﺑﺈﻧـﺴﺎﻥ ﺇﱃ [
ﻭﻟﻌﻠﻬﺎ ﺳﺎﻗﻄﺔ ﻣﻦ ﺻﻠﺐ ﺍﻟﻜﺘﺎﺏ ﻭﻟﻜﻦ ﱂ ﺃﻫﺘﺪ ﺇﱃ ﻣﻜﺎﺎ).ﻉ(.
) (٢ﺗﻨﻘﺴﻢ ﻣﺒﺎﺣﺚ ﺍﳊﺠﺞ ﺇﱃ -١:ﻣﺒﺎﺩﺉ ،ﻭﻫﻲ :ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ-٢ ،ﻭﻣﻘﺎﺻﺪ ،ﻭﻫﻲ :ﻣﺎ ﲰﺎﻩ ﺍﳌـﺼﻨﻒ ﻣﺒﺎﺣـﺚ
ﻭﻫﻲ :ﺍﻟﻘﻴﺎﺱ ،ﻭﺍﻻﺳﺘﻘﺮﺍﺀ ،ﻭﺍﻟﺘﻤﺜﻴﻞ).ﻉ(.
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ﻓﺼﻞ
ﰲ ﺍﻟﻘﻴﺎﺱ
)(١
ﻭﻫﻮ :ﻗﻮﻝ ﻣﺆﻟﻒ ﻣﻦ ﻗﻀﺎﻳﺎ ،ﻳﻠﺰﻡ ﻋﻨﻬﺎ ﻗﻮﻝ ﺁﺧﺮ ،ﺑﻌـﺪ ﺗـﺴﻠﻴﻢ ﺗﻠـﻚ
ﺍﻟﻘﻀﺎﻳﺎ.
ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺃﻭ ﻧﻘﻴﻀﻬﺎ ﻣﺬﻛﻮﺭﺍﹰ ﻓﻴﻪ ﻳﺴﻤﻰ :ﺍﺳﺘﺜﻨﺎﺋﻴﺎﹰ ،ﻛﻘﻮﻟﻨـﺎ :ﺇﻥ
ﻛﺎﻥ ﺯﻳﺪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻥ ﺣﻴﻮﺍﻧﺎﹰ ،ﻟﻜﻨﻪ ﺇﻧﺴﺎﻥ ،ﻳﻨﺘﺞ :ﻓﻬﻮ ﺣﻴﻮﺍﻥ .ﻭﺇﻥ ﻛﺎﻥ ﺯﻳﺪ
ﲪﺎﺭﺍﹰ ﻛﺎﻥ ﻧﺎﻫﻘﺎﹰ ،ﻟﻜﻨﻪ ﻟﻴﺲ ﺑﻨﺎﻫﻖ ،ﻳﻨﺘﺞ :ﺇﻧﻪ ﻟﻴﺲ ﲝﻤﺎﺭ.
ﻭﺇﻥ ﱂ ﺗﻜﻦ ﺍﻟﻨﺘﻴﺠﺔ ﻭﻧﻘﻴﻀﻬﺎ ﻣﺬﻛﻮﺭﺍﹰ ﻳﺴﻤﻰ :ﺍﻗﺘﺮﺍﻧﻴـﺎﹰ ،ﻛﻘﻮﻟـﻚ :ﺯﻳـﺪ
ﺇﻧﺴﺎﻥ ،ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ ،ﻳﻨﺘﺞ :ﺯﻳﺪ ﺣﻴﻮﺍﻥ.
ﻓﺼﻞ
)(١
ﰲ ﺍﻟﻘﻴﺎﺱ ﺍﻻﻗﱰﺍﻧﻲ
ﻭﺷﺮﻃﻲ. ﻭﻫﻮ ﻗﺴﻤﺎﻥ :ﲪﻠﻲ.
ﻭﻣﻮﺿﻮﻉ ﺍﻟﻨﺘﻴﺠﺔ ﰲ ﺍﻟﻘﻴﺎﺱ ﻳﺴﻤﻰ :ﺃﺻﻐﺮ؛ ﻟﻜﻮﻧﻪ ﺃﻗﻞ ﺃﻓﺮﺍﺩ ﰲ ﺍﻷﻏﻠﺐ.
ﻭﳏﻤﻮﻟﻪ ﻳﺴﻤﻰ :ﺃﻛﱪ؛ ﻟﻜﻮﻧﻪ ﺃﻛﺜﺮ ﺃﻓﺮﺍﺩ ﻏﺎﻟﺒﺎﹰ.
ﻭﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﺟﻌﻠﺖ ﺟﺰﺀ ﻗﻴﺎﺱ ﺗﺴﻤﻰ :ﻣﻘﺪﻣﺔﹰ.
) (١ﻫﺬﺍﻥ ﺍﻟﻌﻨﻮﺍﻧﺎﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ).ﻉ(.
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ﻭﺍﳌﻘﺪﻣﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻷﺻﻐﺮ ﺗﺴﻤﻰ :ﺻﻐﺮﻯ.
ﻭﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻷﻛﱪ :ﻛﱪﻯ.
ﻭﺍﳉﺰﺀ ﺍﻟﺬﻱ ﺗﻜﺮﺭ ﺑﻴﻨﻬﻤﺎ ﻳﺴﻤﻰ :ﺣﺪﺍﹰ ﺃﻭﺳﻂ.
ﻭﺍﻗﺘﺮﺍﻥ ﺍﻟﺼﻐﺮﻯ ﺑﺎﻟﻮﺳﻄﻰ ﻳﺴﻤﻰ :ﻗﺮﻳﻨﺔﹰ ﻭﺿﺮﺑﺎﹰ.
ﻭﺍﳍﻴﺌﺔ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﻛﻴﻔﻴﺔ ﻭﺿﻊ ﺍﻷﻭﺳﻂ ﻋﻨﺪ ﺍﻷﺻﻐﺮ ﻭﺍﻷﻛـﱪ ﺗـﺴﻤﻰ:
ﺷﻜﻼﹰ.
ﻭﺍﻷﺷﻜﺎﻝ ﺃﺭﺑﻌﺔ .ﻭﺟﻪ ﺍﻟﻀﺒﻂ ﺃﻥ ﻳﻘﺎﻝ:
ﺍﳊﺪ ﺍﻷﻭﺳﻂ ﺇﻣﺎ ﳏﻤﻮﻝ ﺍﻟﺼﻐﺮﻯ ﻭﻣﻮﺿﻮﻉ ﺍﻟﻜﱪﻯ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻨﺎ :ﺍﻟﻌﺎﱂ
ﻣﺘﻐﲑ ،ﻭﻛﻞ ﻣﺘﻐﲑ ﺣﺎﺩﺙ ،ﻳﻨﺘﺞ :ﺍﻟﻌﺎﱂ ﺣﺎﺩﺙ .ﻓﻬﻮ ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ).(١
ﻭﺇﻥ ﻛﺎﻥ ﳏﻤﻮﻻﹰ ﻓﻴﻬﻤﺎ ﻓﻬﻮ ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﱐ ،ﻛﻤﺎ ﺗﻘﻮﻝ :ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ،
ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﳊﺠﺮ ﲝﻴﻮﺍﻥ ،ﻓﺎﻟﻨﺘﻴﺠﺔ :ﻻ ﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﲝﺠﺮ).(٢
) (١ﻷﻥﹼ ﺍﳊﺪ ﺍﻷﻭﺳﻂ ﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ :ﻛﻠﻤﺔ ]ﻣﺘﻐﲑ[ ،ﻭﻫﻮ ﳏﻤﻮﻝ ﰲ ﻗﻮﻟﻪ ]:ﺍﻟﻌﺎﱂ ﻣﺘﻐﲑ[ ،ﻭﻫﻲ :ﺍﳌﻘﺪﻣﺔ ﺍﻟﺼﻐﺮﻯ ،ﻭﻣﻮﺿـﻮﻉ ﰲ
ﻗﻮﻟﻪ]:ﻛﻞ ﻣﺘﻐﲑ ﺣﺎﺩﺙ[ ،ﻭﻫﻲ :ﺍﳌﻘﺪﻣﺔ ﺍﻟﻜﱪﻯ).ﻉ(.
) (٢ﻷﻥﹼ ﺍﳊﺪ ﺍﻷﻭﺳﻂ ﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ :ﻛﻠﻤﺔ]ﺣﻴﻮﺍﻥ[ ،ﻭﻫﻮ ﳏﻤﻮﻝ ﰲ ﻗﻮﻟﻪ]:ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ[ ،ﻭﻫﻲ :ﺍﻟـﺼﻐﺮﻯ ،ﻭﻛـﺬﻟﻚ ﰲ
ﻗﻮﻟﻪ]:ﻻ ﺷﻲﺀ ﻣﻦ ﺍﳊﺠﺮ ﲝﻴﻮﺍﻥ[ ،ﻭﻫﻲ :ﺍﻟﻜﱪﻯ)،ﻉ(.
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ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺿﻮﻋﺎﹰ ﻓﻴﻬﻤﺎ ﻓﻬﻮ ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﻟﺚ ،ﳓﻮ :ﻛﻞ ﺇﻧـﺴﺎﻥ ﺣﻴـﻮﺍﻥ،
ﻭﺑﻌﺾ ﺍﻹﻧﺴﺎﻥ ﻛﺎﺗﺐ ،ﻳﻨﺘﺞ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻛﺎﺗﺐ).(١
ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺿﻮﻋﺎﹰ ﰲ ﺍﻟﺼﻐﺮﻯ ﻭﳏﻤﻮﻻﹰ ﰲ ﺍﻟﻜﱪﻯ ﻓﻬﻮ ﺍﻟﺸﻜﻞ ﺍﻟﺮﺍﺑﻊ ،ﳓﻮ
ﻗﻮﻟﻨﺎ :ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ ،ﻭﺑﻌﺾ ﺍﻟﻜﺎﺗﺐ ﺇﻧﺴﺎﻥ ،ﻳﻨﺘﺞ :ﺑﻌـﺾ ﺍﳊﻴـﻮﺍﻥ
ﻛﺎﺗﺐ).(٢
ﻓﺼﻞ
] ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ ﺃﺷﺮﻑ ﺃﺷﻜﺎﻝ ﺍﻟﻘﻴﺎﺱ ،ﻭﺷﺮﻭﻁ ﺇﻧﺘﺎﺟﻪ[
ﻭﺃﺷﺮﻑ ﺍﻷﺷﻜﺎﻝ ﻣﻦ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ.
ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺇﻧﺘﺎﺟﻪ ﺑﻴﻨﺎﹰ ﺑﺪﻳﻬﻴﺎﹰ ﻳﺴﺒﻖ ﺍﻟﺬﻫﻦ ﻓﻴﻪ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ ﺳﺒﻘﺎﹰ ﻃﺒﻴﻌﻴﺎﹰ ﻣﻦ
ﺩﻭﻥ ﺣﺎﺟﺔ ﺇﱃ ﻓﻜﺮ ﻭﺗﺄﻣﻞ.
ﻭﻟﻪ ﺷﺮﺍﺋﻂ ﻭﺿﺮﻭﺏ .ﺃﻣﺎ ﺍﻟﺸﺮﺍﺋﻂ ﻓﺎﺛﻨﺎﻥ:
ﺃﺣﺪﳘﺎ :ﺇﳚﺎﺏ ﺍﻟﺼﻐﺮﻯ.
) (١ﻷﻥﹼ ﺍﳊﺪ ﺍﻷﻭﺳﻂ ﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ :ﻛﻠﻤﺔ]ﺇﻧﺴﺎﻥ[ ،ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﰲ ﻗﻮﻟﻪ]:ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ[ ،ﻭﻫﻲ ،ﺍﻟـﺼﻐﺮﻯ،ﻭﻛـﺬﻟﻚ ﰲ
ﻗﻮﻟﻪ]:ﺑﻌﺾ ﺍﻹﻧﺴﺎﻥ ﻛﺎﺗﺐ[ ،ﻭﻫﻲ :ﺍﻟﻜﱪﻯ).ﻉ(.
) (٢ﻷﻥﹼ ﺍﳊﺪ ﺍﻷﻭﺳﻂ ﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ :ﻛﻠﻤﺔ]ﺇﻧﺴﺎﻥ[ ،ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﰲ ﻗﻮﻟﻪ]:ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ[ ،ﻭﻫﻲ :ﺍﻟـﺼﻐﺮﻯ ،ﻭﳏﻤـﻮﻝ ﰲ
ﻗﻮﻟﻪ]:ﺑﻌﺾ ﺍﻟﻜﺎﺗﺐ ﺇﻧﺴﺎﻥ[ ،ﻭﻫﻲ :ﺍﻟﻜﱪﻯ).ﻉ(.
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ﻭﺛﺎﻧﻴﻬﻤﺎ :ﻛﻠﻴﺔ ﺍﻟﻜﱪﻯ.
ﻓﺈﻥ ﻳﻔﻘﺪﺍ ﻣﻌﺎﹰ ﺃﻭ ﻳﻔﻘﺪ ﺃﺣﺪﳘﺎ ﻻ ﺗﻠﺰﻡ ﺍﻟﻨﺘﻴﺠﺔ ،ﻛﻤﺎ ﻳﻈﻬﺮ ﻋﻨﺪ ﺍﻟﺘﺄﻣﻞ.
ﻭﺃﻣﺎ ﺍﻟﻀﺮﻭﺏ ﻓﺄﺭﺑﻌﺔ؛ ﻷﻥﹼ ﺍﻻﺣﺘﻤﺎﻻﺕ ﰲ ﻛﻞ ﺷﻜﻞ ﺳـﺘﺔ ﻋـﺸﺮ؛ ﻷﻥﹼ
ﺍﻟﺼﻐﺮﻯ ﺃﺭﺑﻌﺔ ،ﻭﺍﻟﻜﱪﻯ ﺃﻳﻀﺎﹰ ﺃﺭﺑﻌﺔ ،ﺃﻋﲏ:
ﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﻴﺔ ،ﻭﺍﳌﻮﺟﺒﺔ ﺍﳉﺰﺋﻴﺔ ،ﻭﺍﻟﺴﺎﻟﺒﺔ ﺍﻟﻜﻠﻴﺔ ،ﻭﺍﳉﺰﺋﻴﺔ ،ﻭﺍﻷﺭﺑﻌـﺔ ﰲ
ﺍﻷﺭﺑﻌﺔ ﺳﺘﺔ ﻋﺸﺮ.
ﻭﺃﺳﻘﻄﺖ ﺷﺮﺍﺋﻂ ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ ﺍﺛﻨﺎ ﻋﺸﺮ ﻭﻫﻲ:
ﺍﻟﺼﻐﺮﻯ ﺍﻟﺴﺎﻟﺒﺔ ﺍﻟﻜﻠﻴﺔ ﻣﻊ ﺍﻟﻜﱪﻳﺎﺕ ﺍﻷﺭﺑﻊ.
ﻭﺍﻟﺼﻐﺮﻯ ﺍﻟﺴﺎﻟﺒﺔ ﺍﳉﺰﺋﻴﺔ ﻣﻊ ﺗﻠﻚ ﺍﻷﺭﺑﻊ.
ﻭﻫﺬﻩ ﲦﺎﻧﻴﺔ.
ﻭﺍﻟﻜﱪﻯ ﺍﳌﻮﺟﺒﺔ ﺍﳉﺰﺋﻴﺔ ﻭﺍﻟﺴﺎﻟﺒﺔ ﺍﳉﺰﺋﻴﺔ ﻣﻊ ﺍﻟﺼﻐﺮﻯ ﺍﳌﻮﺟﺒـﺔ ﺍﳉﺰﺋﻴـﺔ
ﻭﺍﻟﻜﻠﻴﺔ ﻭﻫﺬﻩ ﺃﺭﺑﻌﺔ.
ﻓﺒﻘﻲ ﺃﺭﺑﻌﺔ ﺿﺮﻭﺏ ﻣﻨﺘﺠﺔ]ﻭﻫﻲ[):(١
ﺍﻟﻀﺮﺏ ﺍﻷﻭﻝ :ﻣﺮﻛﺐ ﻣﻦ ﻣﻮﺟﺒﺔ ﻛﻠﻴﺔ ﺻﻐﺮﻯ ﻭﻣﻮﺟﺒﺔ ﻛﻠﻴـﺔ ﻛـﱪﻯ،
ﻳﻨﺘﺞ :ﻣﻮﺟﺒﺔ ﻛﻠﻴﺔ ،ﳓﻮ :ﻛﻞ ﺝ ﺏ ﻭﻛﻞ ﺏ ﺩ ،ﻳﻨﺘﺞ :ﻛﻞ ﺝ ﺩ .
) (١ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﶈﻘﻖ ﻟﻴﺘﻀﺢ ﺍﻟﺴﻴﺎﻕ).ﻉ(.
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ﻭﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﱐ :ﻣﺆﻟﻒ ﻣﻦ ﻣﻮﺟﺒﺔ ﻛﻠﻴﺔ ﺻﻐﺮﻯ ﻭﺳﺎﻟﺒﺔ ﻛﻠﻴﺔ ﻛﱪﻯ ،ﻳﻨﺘﺞ:
ﺳﺎﻟﺒﺔ ﻛﻠﻴﺔ ،ﳓﻮ :ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﲝﺠﺮ ،ﻳﻨﺘﺞ :ﻻ
ﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﲝﺠﺮ
ﻭﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻟﺚ :ﻣﻠﺘﺌﻢ ﻣﻦ ﻣﻮﺟﺒﺔ ﺟﺰﺋﻴﺔ ﺻﻐﺮﻯ ،ﻭﻣﻮﺟﺒﺔ ﻛﻠﻴﺔ ﻛﱪﻯ،
ﻭﺍﻟﻨﺘﻴﺠﺔ :ﻣﻮﺟﺒﺔ ﺟﺰﺋﻴﺔ ،ﳓﻮ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻓﺮﺱ ،ﻭﻛﻞ ﻓﺮﺱ ﺻﻬﺎﻝ،
ﻳﻨﺘﺞ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﺻﻬﺎﻝ.
ﻭﺍﻟﻀﺮﺏ ﺍﻟﺮﺍﺑﻊ :ﻣﺰﺩﻭﺝ ﻣﻦ ﻣﻮﺟﺒﺔ ﺟﺰﺋﻴﺔ ﺻﻐﺮﻯ ،ﻭﺳﺎﻟﺒﺔ ﻛﻠﻴﺔ ﻛﱪﻯ،
ﻳﻨﺘﺞ :ﺳﺎﻟﺒﺔ ﺟﺰﺋﻴﺔ ،ﻛﻘﻮﻟﻨﺎ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻧﺎﻃﻖ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺎﻃﻖ
ﺑﻨﺎﻫﻖ ،ﻓﺎﻟﻨﺘﻴﺠﺔ :ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻟﻴﺲ ﺑﻨﺎﻫﻖ.
ﺗﻨﺒﻴﻪ :ﺇﻧﺘﺎﺝ ﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﻴﺔ ﻣﻦ ﺧﻮﺍﺹ ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ ،ﻛﻤﺎ ﺃﻥﹼ ﺍﻹﻧﺘﺎﺝ
ﻟﻠﻨﺘﺎﺋﺞ ﺍﻷﺭﺑﻌﺔ ﺃﻳﻀﺎﹰ ﻣﻦ ﺧﺼﺎﺋﺼﻪ.
ﻭﺍﻟﺼﻐﺮﻯ ﺍﳌﻤﻜﻨﺔ ﻏﲑ ﻣﻨﺘﺠﺔ ﰲ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻓﻘﻂ.
ﻭﺍﺗﻀﺢ ﲟﺎ ﺫﻛﺮﻧﺎ ﺃﻧﻪ ﻻﺑﺪ ﰲ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻛﻴﻔﺎﹰ ﺇﳚﺎﺏ ﺍﻟﺼﻐﺮﻯ ،ﻭﻛﻤﺎ ﻛﻠﻴﺔ
ﺍﻟﻜﱪﻯ ،ﻭﺟﻬﺔﹰ ﻓﻌﻠﻴﺔ ﺍﻟﺼﻐﺮﻯ).(١
) (١ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮﻩ ﺍﳌﺆﻟﻒ – ﺭﲪﻪ ﺍﷲ -ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻘﺪﻣﺔ ﻓﻌﻠﻴﺔ .ﻓﺘﺤﺼﻞ ﻟﻨﺎ ﺃﻥﹼ ﺷﺮﻭﻁ ﺍﻟﺸﻜﻞ
ﺍﻷﻭﻝ ﺛﻼﺛﺔ).ﻉ(.
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ﻓﺼﻞ
]ﺷﺮﻭﻁ ﺇﻧﺘﺎﺝ ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﻧﻲ[
ﻭﻳﺸﺘﺮﻁ ﰲ ﺇﻧﺘﺎﺝ ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﱐ ﲝﺴﺐ ﺍﻟﻜﻴﻒ ﺃﻱ :ﺍﻹﳚﺎﺏ ﻭﺍﻟﺴﻠﺐ،
ﺍﺧﺘﻼﻑ ﺍﳌﻘﺪﻣﺘﲔ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻐﺮﻯ ﻣﻮﺟﺒﺔ ﻛﺎﻧﺖ ﺍﻟﻜﱪﻯ ﺳﺎﻟﺒﺔ
ﻭﺑﺎﻟﻌﻜﺲ.
ﻭﲝﺴﺐ ﺍﻟﻜﻢ ﺃﻱ :ﺍﻟﻜﻠﻴﺔ ﻭﺍﳉﺰﺋﻴﺔ ،ﻛﻠﻴﺔ ﺍﻟﻜﱪﻯ ،ﻭﺃﻻ ﻳﻠﺰﻡ ﺍﻻﺧﺘﻼﻑ
ﺍﳌﻮﺟﺐ ﻟﻌﺪﻡ ﺍﻹﻧﺘﺎﺝ ﺃﻱ :ﺻﺪﻕ ﺍﻟﻘﻴﺎﺱ ﻣﻊ ﺇﳚﺎﺏ ﺍﻟﻨﺘﻴﺠﺔ ﺗﺎﺭﺓﹰ ،ﻭﻣﻊ
ﺳﻠﺒﻬﺎ ﺃﺧﺮﻯ.
ﻭﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺳﺎﻟﺒﺔ.
ﻭﺿﺮﻭﺑﻪ ﺍﻟﻨﺎﲡﺔ ﺃﺭﺑﻌﺔ:
ﺃﺣﺪﻫﺎ :ﻣﻦ ﻛﻠﻴﺘﲔ ﻭﺍﻟﺼﻐﺮﻯ ﻣﻮﺟﺒﺔ ،ﻳﻨﺘﺞ :ﺳﺎﻟﺒﺔ ﻛﻠﻴﺔ ،ﻛﻘﻮﻟﻨﺎ :ﻛﻞ ﺝ
ﺏ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺃ ﺏ ،ﻓﻼ ﺷﻲﺀ ﻣﻦ ﺝ ﺃ .
ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻧﺘﺎﺝ :ﻋﻜﺲ ﺍﻟﻜﱪﻯ؛ ﻓﺈﻧﻚ ﺇﺫﺍ ﻋﻜـﺴﺖ ﺍﻟﻜـﱪﻯ
ﺻﺎﺭﺕ :ﻻ ﺷﻲﺀ ﻣﻦ ﺏ ﺃ .ﻭﺑﺎﻧﻀﻤﺎﻣﻬﺎ ﺇﱃ ﺍﻟﺼﻐﺮﻯ ﺍﻧـﺘﻈﻢ ﺍﻟـﺸﻜﻞ
ﺍﻷﻭﻝ ،ﻭﻳﻨﺘﺞ :ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﻄﻠﻮﺑﺔ.
ﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﱐ :ﻣﻦ ﻣﻮﺟﺒﺔ ﻛﻠﻴﺔ ﻛﱪﻯ ،ﻭﺳﺎﻟﺒﺔ ﻛﻠﻴﺔ ﺻﻐﺮﻯ ،ﻛﻘﻮﻟﻨـﺎ :ﻻ
ﺷﻲﺀ ﻣﻦ ﺝ ﺏ ،ﻭﻛﻞ ﺃ ﺏ ،ﻳﻨﺘﺞ :ﻻ ﺷﻲﺀ ﻣﻦ ﺝ ﺃ .
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ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻹﻧﺘﺎﺝ :ﻋﻜﺲ ﺍﻟـﺼﻐﺮﻯ ،ﻭﺟﻌﻠـﻬﺎ ﻛـﱪﻯ ،ﰒ ﻋﻜـﺲ
ﺍﻟﻨﺘﻴﺠﺔ).(١
ﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻟﺚ :ﻣﻦ ﻣﻮﺟﺒﺔ ﺟﺰﺋﻴﺔ ﺻﻐﺮﻯ ،ﻭﺳﺎﻟﺒﺔ ﻛﻠﻴﺔ ﻛـﱪﻯ ،ﻳﻨـﺘﺞ:
ﺳﺎﻟﺒﺔ ﺟﺰﺋﻴﺔ ،ﻛﻘﻮﻟﻚ :ﺑﻌﺾ ﺝ ﺏ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺃ ﺏ ،ﻓﻠﻴﺲ ﺑﻌﺾ
ﺝ ﺃ .
ﺍﻟﻀﺮﺏ ﺍﻟﺮﺍﺑﻊ :ﻣﻦ ﺳﺎﻟﺒﺔ ﺟﺰﺋﻴﺔ ﺻﻐﺮﻯ ،ﻭﻣﻮﺟﺒﺔ ﻛﻠﻴﺔ ﻛﱪﻯ ،ﻳﻨﺘﺞ :ﺳﺎﻟﺒﺔ
ﻓـﺒﻌﺾ ﺝ ﺟﺰﺋﻴﺔ ،ﺗﻘﻮﻝ :ﺑﻌﺾ ﺝ ﻟﻴﺲ ﺏ ،ﻭﻛـﻞ ﺃ ﺏ ،
ﻟﻴﺲ ﺃ .
ﻓﺼﻞ
]ﺷﺮﻭﻁ ﺇﻧﺘﺎﺝ ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﻟﺚ[
ﺷﺮﻁ ﺇﻧﺘﺎﺝ ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﻟﺚ :ﻛﻮﻥ ﺍﻟﺼﻐﺮﻯ ﻣﻮﺟﺒـﺔﹰ ،ﻭﻛـﻮﻥ ﺇﺣـﺪﻯ
ﺍﳌﻘﺪﻣﺘﲔ ﻛﻠﻴﺔﹰ.
ﻓﻀﺮﻭﺑﻪ ﺍﻟﻨﺎﲡﺔ ﺳﺘﺔ:
ﺃﺣﺪﻫﺎ :ﻛﻞ ﺏ ﺝ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺏ ﺃ ،ﻓﺒﻌﺾ ﺝ ﺃ .
ﻭﺛﺎﻧﻴﻬﺎ :ﻛﻞ ﺏ ﺝ ،ﻭ ﻻ ﺷﻲﺀ ﻣﻦ ﺏ ﺃ ،ﻓﺒﻌﺾ ﺝ ﻟﻴﺲ ﺃ .
) (١ﻓﺈﺫﺍ ﻋﻜﺴﻨﺎ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ ﺗﻜﻮﻥ ﺻﻮﺭﻧﻪ ﻛﺎﻟﺘﺎﱄ :ﻛﻞ ﺃ ﺏ ،ﻭ ﻻﺷﻲﺀ ﻣﻦ ﺏ ﺝ ،ﻳﻨﺘﺞ :ﻻ ﺷﻲﺀ ﻣﻦ ﺃ ﺝ .ﻭﻫﻮ ﻣﻦ
ﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ).ﺡ( .ﺑﺘﺼﺮﻑ.
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ﻭﺛﺎﻟﺜﻬﺎ :ﺑﻌﺾ ﺏ ﺝ ،ﻭﻛﻞ ﺏ ﺃ ،ﻓﺒﻌﺾ ﺝ ﺃ .
ﻭﺭﺍﺑﻌﻬﺎ :ﺑﻌﺾ ﺏ ﺝ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺏ ﺃ ،ﻓﺒﻌﺾ ﺝ ﻟﻴﺲ ﺃ .
ﻭﺧﺎﻣﺴﻬﺎ :ﻛﻞ ﺏ ﺝ ،ﻭﺑﻌﺾ ﺏ ﺃ ،ﻓﺒﻌﺾ ﺏ ﺃ .
ﻭﺳﺎﺩﺳﻬﺎ :ﻛﻞ ﺏ ﺝ ،ﻭﺑﻌﺾ ﺏ ﻟﻴﺲ ﺃ ،ﻓﺒﻌﺾ ﺝ ﻟﻴﺲ ﺃ .
ﻓﺼﻞ
]ﺷﺮﻭﻁ ﺍﻧﺘﺎﺝ ﺍﻟﺸﻜﻞ ﺍﻟﺮﺍﺑﻊ[
ﻭﺷﺮﺍﺋﻂ ﺍﻧﺘﺎﺝ ﺍﻟﺸﻜﻞ ﺍﻟﺮﺍﺑﻊ ﻣﻊ ﻛﺜﺮﺎ ،ﻭﻗﻠـﺔ ﺟـﺪﻭﺍﻫﺎ ﻣـﺬﻛﻮﺭﺓ ﰲ
ﺍﳌﺒﺴﻮﻃﺎﺕ ،ﻓﻼ ﻋﻠﻴﻨﺎ ﻟﻮ ﺗﺮﻛﻨﺎ ﺫﻛﺮﻫﺎ ،ﻭﻛﺬﺍ ﺷﺮﺍﺋﻂ ﺳـﺎﺋﺮ ﺍﻷﺷـﻜﺎﻝ
ﲝﺴﺐ ﺍﳉﻬﺔ ﻻ ﻳﺘﺤﻤﻞ ﺃﻣﺜﺎﻝ ﺭﺳﺎﻟﱵ ﻫﺬﻩ ﻟﺒﻴﺎﺎ.
ﻓﺎﺋﺪﺓ
] ﺍﻟﻨﺘﻴﺠﺔ ﰲ ﺍﻟﻘﻴﺎﺱ ﺗﺘﺒﻊ ﺃﺩﻭﻥ ﺍﳌﻘﺪﻣﺘﲔ[
ﻭﻟﻌﻠﻚ ﻋﻠﻤﺖ ﳑﺎ ﺃﻟﻘﻴﻨﺎ ﻋﻠﻴﻚ ﺃﻥﹼ ﺍﻟﻨﺘﻴﺠﺔ ﰲ ﺍﻟﻘﻴﺎﺱ ﺗﺘﺒﻊ ﺃﺩﻭﻥ ﺍﳌﻘﺪﻣﺘﲔ ﰲ
ﺍﻟﻜﻴﻒ ﻭﺍﻟﻜﻢ.
ﻭﺍﻷﺩﻭﻥ ﰲ ﺍﻟﻜﻴﻒ ﻫﻮ :ﺍﻟﺴﻠﺐ ،ﻭﰲ ﺍﻟﻜﻢ ﻫﻮ :ﺍﳉﺰﺋﻴﺔ.
ﻓﺎﻟﻘﻴﺎﺱ ﺍﳌﺮﻛﺐ ﻣﻦ ﻣﻮﺟﺒﺔ ﻭﺳﺎﻟﺒﺔ ﻳﻨﺘﺞ :ﺳﺎﻟﺒﺔ.
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ﻭﺍﳌﺮﻛﺐ ﻣﻦ ﻛﻠﻴﺔ ﻭﺟﺰﺋﻴﺔ ﺇﻧﻤﺎ ﻳﻨﺘﺞ :ﺟﺰﺋﻴﺔ.
ﺃﻣﺎ ﺍﳌﺮﻛﺐ ﻣﻦ ﻛﻠﻴﺘﲔ ﻓﺮﺑﻤﺎ ﻳﻨﺘﺞ :ﻛﻠﻴﺔ :ﻭﻗﺪ ﻳﻨﺘﺞ :ﺟﺰﺋﻴﺔ.
ﻓﺼﻞ
)(١
ﰲ ﺍﻻﻗﱰﺍﻧﻴﺎﺕ ﻣﻦ ﺍﻟﺸﺮﻃﻴﺎﺕ
ﻭﺣﺎﳍﺎ ﰲ ﺍﻧﻌﻘﺎﺩ ﺍﻷﺷﻜﺎﻝ ﺍﻷﺭﺑﻌﺔ ،ﻭﺍﻟﻀﺮﻭﺏ ﺍﳌﻨﺘﺠﺔ ،ﻭﺍﻟﺸﺮﺍﺋﻂ ﺍﳌﻌﺘﱪﺓ،
ﻛﺤﺎﻝ ﺍﻻﻗﺘﺮﺍﻧﻴﺎﺕ ﻣﻦ ﺍﳊﻤﻠﻴﺎﺕ ﺳﻮﺍﺀً ﺑﺴﻮﺍﺀ.
ﻣﺜﺎﻝ ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ ﰲ ﺍﳌﺘﺼﻠﺔ :ﻛﻠﻤﺎ ﻛﺎﻥ ﺯﻳﺪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻥ ﺣﻴﻮﺍﻧﺎﹰ ،ﻭﻛﻠﻤﺎ
ﻛﺎﻥ ﺣﻴﻮﺍﻧﺎﹰ ﻛﺎﻥ ﺟﺴﻤﺎﹰ ،ﻳﻨﺘﺞ:ﻛﻠﻤﺎ ﻛﺎﻥ ﺯﻳﺪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻥ ﺟﺴﻤﺎﹰ.
ﻣﺜﺎﻝ ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﱐ :ﻛﻠﻤﺎ ﻛﺎﻥ ﺯﻳﺪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻥ ﺣﻴﻮﺍﻧﺎﹰ ،ﻭﻟﻴﺲ ﺍﻟﺒﺘﺔ ﺇﺫﺍ ﻛﺎﻥ
ﺣﺠﺮﺍﹰ ﻛﺎﻥ ﺣﻴﻮﺍﻧﺎﹰ ،ﻳﻨﺘﺞ :ﻟﻴﺲ ﺍﻟﺒﺘﺔ ﺇﻥ ﻛﺎﻥ ﺯﻳﺪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻥ ﺣﺠﺮﺍﹰ.
ﻣﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ ﻣﻨﻬﺎ :ﻛﻠﻤﺎ ﻛﺎﻥ ﺯﻳﺪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻥ ﺣﻴﻮﺍﻧﺎﹰ ،ﻭﻛﻠﻤﺎ ﻛـﺎﻥ ﺯﻳـﺪ
ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻥ ﻛﺎﺗﺒﺎﹰ ،ﻳﻨﺘﺞ :ﻗﺪ ﻳﻜﻮﻥ ﺇﺫﺍ ﻛﺎﻥ ﺯﻳﺪ ﺣﻴﻮﺍﻧﺎﹰ ﻛﺎﻥ ﻛﺎﺗﺒﺎﹰ.
ﻭﺃﻣﺎ ﺍﻻﻗﺘﺮﺍﱐ ﺍﻟﺸﺮﻃﻲ ﺍﳌﺆﻟﻒ ﻣﻦ ﻣﻨﻔﺼﻼﺕ ﻓﻤﺜﺎﻟﻪ ﻣﻦ ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ :ﺇﻣﺎ
ﻛﻞ ﺃ ﺏ ﺃﻭﻛﻞ ﺝ ﺩ ،ﻭﺩﺍﺋﻤﺎﹰ ﻛﻞ ﺩ ﻫـ ﺃﻭ ﻛﻞ ﺩ ﺯ ،ﻳﻨﺘﺞ:
ﺩﺍﺋﻤﺎﹰ ﺇﻣﺎ ﻛﻞ ﺃ ﺏ ﺃﻭ ﻛﻞ ﺝ ﻫـ ﺃﻭ ﻛﻞ ﺩ ﺯ .
) (١ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ).ﻉ(.
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ﻭﺃﻣﺎ ﺍﻻﻗﺘﺮﺍﱐ ﺍﻟﺸﺮﻃﻲ ﺍﳌﺮﻛﺐ ﻣﻦ ﲪﻠﻴﺔ ﻭﻣﺘﺼﻠﺔ ﻓﻜﻘﻮﻟﻨﺎ :ﻛﻠﻤﺎ ﻛـﺎﻥ ﺏ
ﺝ ﻓﻜﻞ ﺝ ﺃ ﻭﻛﻞ ﺃ ﻫـ ،ﻳﻨﺘﺞ :ﻛﻠﻤﺎ ﻛﺎﻥ ﺏ ﺝ ﻓﻜﻞ ﺝ ﺃ .
ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺑﺎﻗﻲ ﺍﻟﺘﺮﻛﻴﺒﺎﺕ.
ﻓﺼﻞ
ﰲ ﺍﻟﻘﻴﺎﺱ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ).(١
ﻭﻫﻮ ﻣﺮﻛﺐ ﻣﻦ ﻣﻘﺪﻣﺘﲔ ﺃﻱ :ﻗﻀﻴﺘﲔ ﺇﺣﺪﺍﳘﺎ ﺷﺮﻃﻴﺔ ﻭﺍﻷﺧﺮﻯ ﲪﻠﻴـﺔ،
ﻭﻳﺘﺨﻠﻞ ﺑﻴﻨﻬﻤﺎ ﻛﻠﻤﺔ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﻋﲏ :ﺇﻻ ﻭﺃﺧﻮﺍـﺎ؛ ﻭﻣـﻦ ﰒ ﻳـﺴﻤﻰ:
ﺍﺳﺘﺜﻨﺎﺋﻴﺎﹰ.
ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺸﺮﻃﻴﺔ ﻣﺘﺼﻠﺔ ﻓﺎﺳﺘﺜﻨﺎﺀ ﻋﲔ ﺍﳌﻘﺪﻡ ﻳﻨﺘﺞ ﻋﲔ ﺍﻟﺘﺎﱄ ،ﻭﺍﺳـﺘﺜﻨﺎﺀ
ﻧﻘﻴﺾ ﺍﻟﺘﺎﱄ ﻳﻨﺘﺞ ﺭﻓﻊ ﺍﳌﻘﺪﻡ ،ﻛﻤﺎ ﺗﻘﻮﻝ :ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔﹰ ﻛﺎﻥ
ﺍﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩﺍﹰ ،ﻟﻜﻦ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﻳﻨﺘﺞ :ﻓﺎﻟﻨﻬﺎﺭ ﻣﻮﺟﻮﺩ .ﻟﻜـﻦ ﺍﻟﻨـﻬﺎﺭ
ﻟﻴﺲ ﲟﻮﺟﻮﺩ ﻳﻨﺘﺞ :ﻓﺎﻟﺸﻤﺲ ﻟﻴﺴﺖ ﻃﺎﻟﻌﺔ.
ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻨﻔﺼﻠﺔ ﺣﻘﻴﻘﻴﺔ ﻓﺎﺳﺘﺜﻨﺎﺀ ﻋﲔ ﺃﺣﺪﳘﺎ ﻳﻨـﺘﺞ ﻧﻘـﻴﺾ ﺍﻵﺧـﺮ
ﻭﺑﺎﻟﻌﻜﺲ.
ﻭﰲ ﻣﺎﻧﻌﺔ ﺍﳉﻤﻊ ﻳﻨﺘﺞ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺩﻭﻥ ﺍﻟﺜﺎﱐ.
) (١ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ).ﻉ(.
٨٣
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ﻭﰲ ﻣﺎﻧﻌﺔ ﺍﳋﻠﻮ ﻳﻨﺘﺞ ﺍﻟﺜﺎﱐ ﺩﻭﻥ ﺍﻷﻭﻝ).(١
ﻭﻫﺎ ﻫﻨﺎ ﻗﺪ ﺍﻧﺘﻬﺖ ﻣﺒﺎﺣﺚ ﺍﻟﻘﻴﺎﺱ ﺑﺎﻟﻘﻮﻝ ﺍﻤﻞ ،ﻭﺍﻟﺘﻔﺼﻴﻞ ﻣﻮﻛـﻮﻝ ﺇﱃ
ﺍﻟﻜﺘﺐ ﺍﻟﻄﻮﺍﻝ.
ﻭﺍﻵﻥ ﻧﺬﻛﺮ ﻃﺮﻓﺎﹰ ﻣﻦ ﻟﻮﺍﺣﻖ ﺍﻟﻘﻴﺎﺱ.
ﻓﺼﻞ
]ﰲ ﺍﻻﺳﺘﻘﺮﺍء[
ﺍﻻﺳﺘﻘﺮﺍﺀ ﻫﻮ :ﺍﳊﻜﻢ ﻋﻠﻰ ﻛﻞٍ ﺑﺘﺘﺒﻊ ﺃﻛﺜﺮ ﺍﳉﺰﺋﻴﺎﺕ ،ﻛﻘﻮﻟﻨﺎ :ﻛﻞ ﺣﻴـﻮﺍﻥ
ﳛﺮﻙ ﻓﻜﻪ ﺍﻷﺳﻔﻞ ﻋﻨﺪ ﺍﳌﻀﻎ؛ ﻷﻧﺎ ﺍﺳﺘﻘﺮﻳﻨﺎ ﺃﻱ :ﺗﺘﺒﻌﻨﺎ ﺍﻹﻧﺴﺎﻥ ،ﻭﺍﻟﻔﺮﺱ،
ﻭﺍﻟﺒﻌﲑ ،ﻭﺍﳊﻤﲑ ،ﻭﺍﻟﻄﻴﻮﺭ ،ﻭﺍﻟﺴﺒﺎﻉ ﻓﻮﺟﺪﻧﺎ ﻛﻠﻬﺎ ﻛﺬﻟﻚ ،ﻓﺤﻜﻤﻨﺎ ﺑﻌﺪ
ﺗﺘﺒﻊ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺴﺘﻘﺮﻳﺔ) (٢ﺃﻥﹼ ﻛﻞ ﺣﻴﻮﺍﻥ ﳛﺮﻙ ﻓﻜﻪ ﺍﻷﺳـﻔﻞ ﻋﻨـﺪ
ﺍﳌﻀﻎ.
) (١ﺍﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻨﺎﻓﺎﺓ ﺑﲔ ﺍﳌﻘﺪﻡ ﻭﺍﻟﺘﺎﱄ ﰲ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻣﻌﺎﹰ ﻛﻤﺎ ﰲ ﺍﳌﻨﻔﺼﻠﺔ ﺍﳊﻘﻴﻘﺔ ﻓﻴﻨﺘﺞ ﻭﺿﻊ ﻛﻞِ ﺭﻓـﻊ ﺍﻵﺧـﺮ،
ﻭﺭﻓﻊ ﻛﻞ ﻭﺿﻊ ﺍﻵﺧﺮ؛ ﻻﻣﺘﻨﺎﻉ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﺭﺗﻔﺎﻉ ﻓﺘﺤﺼﻞ ﻧﺘﺎﺋﺞ ﺃﺭﺑﻌﺔ :ﻛﻘﻮﻟﻨﺎ :ﺍﻟﻌﺪﺩ ﺇﻣﺎ ﺯﻭﺝ ﺃﻭ ﻓﺮﺩ ،ﻟﻜﻨﻪ ﺯﻭﺝ ﻳﻨﺘﺞ :ﺇﻧـﻪ
ﻟﻴﺲ ﺑﻔﺮﺩ ،ﻟﻜﻨﻪ ﻓﺮﺩ ﻓﻠﻴﺲ ﺑﺰﻭﺝ ،ﻟﻜﻨﻪ ﻟﻴﺲ ﺑﺰﻭﺝ ﻓﻬﻮ ﻓﺮﺩ ،ﻟﻜﻨﻪ ﻟﻴﺲ ﺑﻔﺮﺩ ﻓﻬﻮ ﺯﻭﺝ.
ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻨﺎﻓﺎﺓ ﰲ ﺍﻟﺼﺪﻕ ﻓﻘﻂ ﻳﻨﺘﺞ ﻭﺿﻊ ﻛﻞ ﺭﻓﻊ ﺍﻵﺧﺮ ،ﻭﺇﻻ ﻟﺰﻡ ﺻﺪﻗﻬﻤﺎ ،ﻭﻻ ﻋﻜﺲ؛ ﳉﻮﺍﺯ ﺍﺭﺗﻔﺎﻋﻬﻤـﺎ ،ﳓـﻮ :ﻫـﺬﺍ
ﺍﻟﺸﻲﺀ ﺇﻣﺎ ﺷﺠﺮ ﺃﻭ ﺣﺠﺮ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺷﺠﺮﺍﹰ ﱂ ﻳﻜﻦ ﺣﺠﺮﺍﹰ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺣﺠﺮﺍﹰ ﱂ ﻳﻜﻦ ﺷﺠﺮﺍﹰ.
ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻨﺎﻓﺎﺓ ﰲ ﺍﻟﻜﺬﺏ ﻓﻘﻂ ﻳﻨﺘﺞ ﺭﻓﻊ ﻛﻞ ﻭﺿﻊ ﺍﻵﺧﺮ؛ ﻭﺇﻻ ﻟﺰﻡ ﻛﺬﻤﺎ ﻣﻌﺎﹰ ،ﻻ ﻭﺿﻊ ﻛﻞ ﺭﻓﻊ ﺍﻵﺧﺮ ﳉﻮﺍﺯ ﺍﺭﺗﻔﺎﻋﻬﻤـﺎ
ﺻﺪﻗﺎﹰ).ﺡ(.
) (٢ﻫﻜﺬﺍ ﰲ ﺍﻷﺻﻞ ﻭﺍﻟﺼﻮﺍﺏ )ﺍﳌﺴﺘﻘﺮﺍﺓ( ؛ ﻷﺎ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻣﻦ ﺃﺳﺘﻘﺮﺍ) .ﻉ(.
٨٤
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ﻭﺍﻻﺳﺘﻘﺮﺍﺀ ﻻ ﻳﻔﻴﺪ ﺍﻟﻴﻘﲔ ،ﻭﺇﻧﻤﺎ ﳛﺼﻞ ﺍﻟﻈﻦ ﺍﻟﻐﺎﻟﺐ ،ﳉﻮﺍﺯ ﺃﻥ ﻻ ﻳﻜـﻮﻥ
ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﻫﺬﺍ ﺍﻟﻜﻠﻲ ﺬﻩ ﺍﳊﺎﻟﺔ ،ﻛﻤﺎ ﻳﻘﺎﻝ :ﺃﻥﹼ ﺍﻟﺘﻤﺴﺎﺡ ﻟﻴﺲ ﻋﻠﻰ ﻫﺬﻩ
ﺍﻟﺼﻔﺔ ،ﺑﻞ ﳛﺮﻙ ﻓﻜﻪ ﺍﻷﻋﻠﻰ.
ﻓﺼﻞ
] ﰲ ﺍﻟﺘﻤﺜﻴﻞ[
ﺍﻟﺘﻤﺜﻴﻞ ﻭﻫﻮ :ﺇﺛﺒﺎﺕ ﺣﻜﻢ ﰲ ﺟﺰﺋﻲ ﻟﻮﺟﻮﺩﻩ ﰲ ﺟﺰﺋﻲ ﺁﺧﺮ ﳌﻌـﲎ ﺟـﺎﻣﻊ
ﻣﺸﺘﺮﻙ ﺑﻴﻨﻬﻤﺎ) ،(١ﻛﻘﻮﻟﻨﺎ :ﺍﻟﻌﺎﱂ ﻣﺆﻟﱠﻒ ،ﻓﻬﻮ ﺣﺎﺩﺙ ،ﻛﺎﻟﺒﻴﺖ.
ﻭﳍﻢ ﰲ ﺇﺛﺒﺎﺕ ﺃﻥﹼ ﺍﻷﻣﺮ ﺍﳌﺸﺘﺮﻙ ﻋﻠﺔ ﻟﻠﺤﻜﻢ ﺍﳌﺬﻛﻮﺭ ﻃﺮﻕ ﻋﺪﻳﺪﺓ ﻣﺬﻛﻮﺭﺓ
ﰲ ﺍﻷﺻﻮﻝ) ،(٢ﺍﻟﻌﻤﺪﺓ ﻓﻴﻬﺎ ﻃﺮﻳﻘﺎﻥ:
ﺃﺣﺪﳘﺎ :ﺍﻟﺪﻭﺭﺍﻥ ﻋﻨﺪ ﺍﳌﺘﺄﺧﺮﻳﻦ ،ﻭﺍﻟﻘﺪﻣﺎﺀ ﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﺎ ﺑﺎﻟﻄﺮﺩ ﻭﺍﻟﻌﻜﺲ،
ﻭﻫﻮ :ﺃﻥ ﻳﺪﻭﺭ ﺍﳊﻜﻢ ﻣﻊ ﺍﳌﻌﲎ ﺍﳌﺸﺘﺮﻙ ﻭﺟﻮﺩﺃﹶ ﻭﻋﺪﻣﺎﹶ ﺃﻱ :ﺇﺫﺍ ﻭﺟﺪ ﺍﳌﻌﲎ
ﻭﺟﺪ ﺍﳊﻜﻢ ،ﻭﺇﺫﺍ ﺍﻧﺘﻔﻰ ﺍﳌﻌﲎ ﺍﻧﺘﻔﻰ ﺍﳊﻜﻢ .ﻓﺎﻟﺪﻭﺭﺍﻥ ﺩﻟﻴﻞ ﻋﻠـﻰ ﻛـﻮﻥ
ﺍﳌﺪﺍﺭ -ﺃﻋﲏ :ﺍﳌﻌﲎ -ﻋﻠﺔ ﻟﻠﺪﺍﺋﺮ ﺃﻱ :ﺍﳊﻜﻢ.
) (١ﳑﺎ ﳚﺪﺭ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ ﺃﻥﹼ ﺍﻟﺘﻤﺜﻴﻞ ﻋﻨﺪ ﺍﳌﻨﺎﻃﻘﺔ ﻫﻮ ﻧﻔﺴﻪ ﺍﻟﻘﻴﺎﺱ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ،ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﻣﺼﺪﺭﺍﹰ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺸﺮﻳﻌﺔ
ﺍﻹﺳﻼﻣﻴﺔ ،ﺇﻻ ﺃﻥﹼ ﲝﺚ ﺍﳌﻨﺎﻃﻘﺔ ﰲ ﺍﻟﻌﻘﻠﻴﺎﺕ ﻭﲝﺚ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﺍﻟﺸﺮﻋﻴﺎﺕ).ﻉ(.
) (٢ﻭﻫﻲ ﻣﺎ ﻳﺴﻤﻰ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﲟﺴﺎﻟﻚ ﺍﻟﻌﻠﺔ.
ﺍﻧﻈﺮ :ﺍﳌﺴﺘﺼﻔﻰ ﻟﻺﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ] ، [٣٠٥/٢ﺣﺎﺷﻴﺔ ﺍﻟﺒﻨﺎﱐ ﻋﻠﻰ ﺷﺮﺡ ﺍﶈﻠﻲ ﻋﻠﻰ ﲪﻊ ﺍﳉﻮﺍﻣﻊ ] ،[٢٦٢/٢ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ
ﻟﻠﺸﻮﻛﺎﱐ ] ،[٧٠٩/٣ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ] ،[٨٣٥/٣ﺗﻴﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻷﻣﲑ ﺑﺎﺩﺷﺎﻩ] ،[٣٩/٤ﺍﳌﻬﺬﺏ ﰲ ﻋﻠﻢ
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻨﻤﻠﺔ]).[٢٠٢٥/٥ﻉ(.
٨٥
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ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ :ﺍﻟﺴﱪ ﻭﺍﻟﺘﻘﺴﻴﻢ ،ﻭﻫﻮ :ﺃﻧﻬﻢ ﻳﻌﺪﻭﻥ ﺃﻭﺻـﺎﻑ ﺍﻷﺻـﻞ ،ﰒ
ﻳﺜﺒﺘﻮﻥ ﺃﻥﹼ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﻌﲎ ﺍﳌﺸﺘﺮﻙ ﻏﲑ ﺻﺎﱀ ﻻﻗﺘﻀﺎﺀ ﺍﳊﻜﻢ ،ﻭﺫﻟﻚ ﻟﻮﺟﻮﺩ
ﺗﻠﻚ ﺍﻷﻭﺻﺎﻑ ﰲ ﳏﻞ ﺁﺧﺮ ﻣﻊ ﲣﻠﻒ ﺍﳊﻜﻢ ﻋﻨﻪ.
ﻣﺜﻼﹰ ﰲ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﻋﻠﺔ ﺣﺪﻭﺙ ﺍﻟﺒﻴﺖ ﺇﻣـﺎ ﺍﻹﻣﻜـﺎﻥ ﺃﻭ
ﺍﻟﻮﺟﻮﺩ ﺃﻭ ﺍﳉﻮﻫﺮﻳﺔ ﺃﻭ ﺍﳉﺴﻤﻴﺔ ﺃﻭ ﺍﻟﺘﺄﻟﻴﻒ .ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﳌﺬﻛﻮﺭﺍﺕ ﻏﲑ
ﺍﻟﺘﺄﻟﻴﻒ ﺑﺼﺎﱀ ﻟﻜﻮﻧﻪ ﻋﻠﺔ ﻟﻠﺤﺪﻭﺙ؛ ﻭﺇﻻ ﻟﻜﺎﻥ ﻛﻞ ﳑﻜﻦ ،ﻭﻛﻞ ﺣـﻮﻫﺮ،
ﻭﻛﻞ ﻣﻮﺟﻮﺩ ،ﻭﻛﻞ ﺟﺴﻢ ﺣﺎﺩﺛﺎﹰ ،ﻣﻊ ﺃﻥﹼ ﺍﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ ،ﻭﺍﳉﻮﺍﻫﺮ ﺍﺮﺩﺓ،
ﻭﺍﻷﺟﺴﺎﻡ ﺍﻷﺛﲑﻳﺔ ﻟﻴﺴﺖ ﻛﺬﻟﻚ).(١
ﻓﺼﻞ
] ﻗﻴﺎﺱ ﺍﳋﻠﻒ[
ﻣﻦ ﺍﻷﻗﻴﺴﺔ ﺍﳌﺮﻛﺒﺔ ﻗﻴﺎﺱ ﻳﺴﻤﻰ :ﻗﻴﺎﺱ ﺍﳋﻠﻒ ،ﻭﻣﺮﺟﻌﻪ ﺇﱃ ﻗﻴﺎﺳﲔ:
ﺃﺣﺪﳘﺎ :ﺍﻗﺘﺮﱐ ﺷﺮﻃﻲ ﻣﺮﻛﺐ ﻣﻦ ﺍﳌﺘﺼﻠﺘﲔ.
ﻭﺛﺎﻧﻴﻬﻤﺎ :ﺍﺳﺘﺜﻨﺎﺋﻲ ﺇﺣﺪﻯ ﻣﻘﺪﻣﺘﻴﻪ ﻟﺰﻭﻣﻴﺔ ،ﺃﻋﲏ :ﻧﺘﻴﺠﺔ ﺍﻟﻘﻴﺎﺱ ﺍﻷﻭﻝ)،(٢
ﻭﺍﳌﻘﺪﻣﺔ ﺍﻷﺧﺮﻯ ﳑﺎ ﺍﺳﺘﺜﲏ ﻓﻴﻪ ﻧﻘﻴﺾ ﺍﻟﺘﺎﱄ.
) (١ﻗﻮﻟـﻪ :ﻭﺍﳉﻮﺍﻫـﺮ ﺍﳌﻔﺮﺩﺓ ﻭﺍﻷﺟﺴــﺎﻡ ﺍﻷﺛـﻴـﺮﻳـﺔ ﻟﻴﺴـﺖ ﻛﺬﻟﻚ .ﺃ ﻫـ .ﻫﺬﺍ ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﻔﻼﺳﻔﺔ ،ﻭﺇﻻ ﻓﺎﻟﻌﺎﱂ
ﻓﺎﻥ ﻻ ﻳﺒﻘﻰ ﺇﻻ ﻭﺟﻪ ﺭﺑﻚ ﺫﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ).ﺡ(.
) (٢ﻳﻌﲏ ﺃﻥ ﳒﻌﻞ ﻧﺘﻴﺠﺔ ﺍﻟﻘﻴﺎﺱ ﺍﻷﻭﻝ ﺇﺣﺪﻯ ﻣﻘﺪﻣﱵ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺜﺎﱐ).ﻉ(.
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ﺗﻘﺮﻳﺮﻩ ﺃﻥ ﻳﻘﺎﻝ :ﺍﳌﺪﻋﻰ ﺛﺎﺑﺖ؛ ﻷﻧﻪ ﻟﻮ ﱂ ﻳﺜﺒﺖ ﺍﳌﺪﻋﻰ ﻳﺜﺒﺖ ﻧﻘﻴﻀﻪ ،ﻭﻛﻠﻤﺎ
ﻳﺜﺒﺖ ﻧﻘﻴﻀﻪ ﻳﺜﺒﺖ ﺍﶈﺎﻝ ،ﻳﻨﺘﺞ :ﻟﻮ ﱂ ﻳﺜﺒﺖ ﺍﳌﺪﻋﻰ ﻳﺜﺒﺖ ﺍﶈﺎﻝ ،ﻭﻫﺬﺍ ﺃﻭﻝ
ﺍﻟﻘﻴﺎﺳﲔ.
ﰒ ﳒﻌﻞ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺻﻐﺮﻯ ﻭﻧﻘﻮﻝ :ﻟﻮ ﱂ ﻳﺜﺒﺖ ﺍﳌﺪﻋﻰ ﺛﺒﺖ ﺍﶈـﺎﻝ،
ﻭﻧﻀﻢ ﺇﻟﻴﻪ ﻛﱪﻯ ﺍﺳﺘﺜﻨﺎﺋﻴﺔﹰ ﻭﻧﻘﻮﻝ :ﻟﻜﻦ ﺍﶈﺎﻝ ﻟﻴﺲ ﺑﺜﺎﺑﺖ ،ﻓﺒﺎﻟـﻀﺮﻭﺭﺓ
ﺛﺒﺖ ﺍﳌﺪﻋﻰ؛ ﻭﺇﻻ ﻟﺰﻡ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻨﻘﻴﻀﲔ.
ﻭﺇﻥ ﺍﺷﺘﻬﻴﺖ) (١ﻓﻬﻢ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﻣﺜﺎﻝ ﺟﺰﺋﻲ ﻧﻘﻮﻝ:
ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ ﺻﺎﺩﻕ؛ ﻷﻧﻪ ﻟﻮ ﱂ ﺑﺼﺪﻕ ﻟﺼﺪﻕ ﺑﻌﺾ ﺍﻹﻧﺴﺎﻥ ﻟـﻴﺲ
ﲝﻴﻮﺍﻥ ،ﻭﻛﻠﻤﺎ ﺻﺪﻕ ﺑﻌﺾ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﲝﻴﻮﺍﻥ ﻟﺰﻡ ﺍﶈﺎﻝ ،ﻳﻨﺘﺞ :ﻛﻠﻤﺎ ﱂ
ﻳﺼﺪﻕ ﺍﳌﺪﻋﻰ ﻟﺰﻡ ﺍﶈﺎﻝ ،ﻟﻜﻦ ﺍﶈﺎﻝ ﻟﻴﺲ ﺑﺜﺎﺑﺖ ،ﻓﻌــﺪﻡ ﺛـﺒــﻮﺕ
ﺍﳌﺪﻋـﻰ ﻟﻴـﺲ ﺑﺜﺎﺑـﺖ ،ﻓﺎﳌﺪﻋـﻰ ﺛﺎﺑﺖ).(٢
) (١ﰲ ﺍﻷﺻﻞ ﺍﺷﺘﺒﻬﺖ ،ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ).ﻉ(،
) (٢ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻣﺒﲏ ﻋﻠﻰ ﺃﻥﹼ ] :ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ[ ﻭ ]ﺑﻌﺾ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﲝﻴﻮﺍﻥ[ ﻧﻘﻴﻀﲔ ،ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻬﻤﺎ ﺿﺪﺍﻥ؛ ﻻﺣﺘﻤـﺎﻝ
ﺃﻥ ﻳﺼﺪﻕ ]ﻛﻞ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﲝﻴﻮﺍﻥ[ ،ﻓﻴﺠﻮﺯ ﺍﺭﺗﻔﺎﻋﻬﻤﺎ ﺣﻴﻨﺌﺬ .ﻓﺘﺄﻣﻞ).ﻉ(.
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ﻓﺼﻞ
]ﻻ ﺑﺪ ﻟﻜﻞ ﻗﻴﺎﺱ ﻣﻦ ﺻﻮﺭﺓ ﻭﻣﺎﺩﺓ[
ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥﹼ ﻛﻞ ﻗﻴﺎﺱ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺻﻮﺭﺓ ﻭﻣﺎﺩﺓ،ﺃﻣﺎ ﺍﻟﺼﻮﺭﺓ ﻓﻬﻲ:
ﺍﳍﻴﺌﺔ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺗﺮﺗﻴﺐ ﺍﳌﻘﺪﻣﺎﺕ ،ﻭﻭﺿﻊ ﺑﻌﻀﻬﺎ ﻋﻨﺪ ﺑﻌﺾ .ﻭﻗﺪ ﻋﺮﻓﺖ
ﺍﻷﺷﻜﺎﻝ ﺍﻷﺭﺑﻌﺔ ﺍﳌﻨﺘﺠﺔ ،ﻭﻋﻠﻤﺖ ﺷﺮﺍﺋﻄﻬﺎ ﰲ ﺍﻹﻧﺘﺎﺝ .ﺑﻘﻲ ﺃﻣﺮ ﺍﳌﺎﺩﺓ.
ﻭﺍﻟﻘﺪﻣﺎﺀ ﺣﱴ ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ) (١ﻛﺎﻧﻮﺍ ﺃﺷﺪ ﺍﻫﺘﻤﺎﻣﺎﹰ ﰲ ﺗﻔﺼﻴﻞ ﻣﻮﺍﺩ ﺍﻷﻗﻴﺴﺔ
ﻭﺗﻮﺿﻴﺤﻬﺎ ،ﻭﺃﻛﺜﺮ ﺍﻋﺘﻨﺎﺀً ﻋﻦ ﺍﻟﺒﺤﺚ ﰲ ﺑﺴﻄﻬﺎ ﻭﺗﻨﻘﻴﺤﻬﺎ؛ ﺫﻟﻚ ﻷﻥﹼ ﻣﻌﺮﻓﺔ
ﻫﺬﺍ ﺃﰎ ﻓﺎﺋﺪﺓﹰ ،ﻭﺃﴰﻞ ﻋﺎﺋﺪﺓﹰ ﻟﻄﺎﻟﱯ ﺍﻟﺼﻨﺎﻋﺔ.
ﻟﻜﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻗﺪ ﻃﻮﻟﻮﺍ ﺍﻟﻜﻼﻡ ﰲ ﺑﻴﺎﻥ ﺻﻮﺭ ﺍﻷﻗﻴﺴﺔ ،ﻭﺑﺴﻄﻮﺍ ﻓﻴﻬﺎ ﻏﺎﻳﺔ
ﺍﻟﺒﺴﻂ ،ﺳﻴﻤﺎ ﰲ ﺃﻗﻴﺴﺔ ﺍﻟﺸﺮﻃﻴﺎﺕ ﺍﳌﺘﺼﻠﺔ ﻭﺍﳌﻨﻔﺼﻠﺔ ،ﻣﻊ ﻗﻠﺔ ﺟﺪﻭﻯ ﻫﺬﻩ
ﺍﳌﺒﺎﺣﺚ) ،(٢ﻭﺭﻓﻀﻮﺍ ﺃﻣﺮ ﺍﳌﺎﺩﺓ ،ﻭﺍﻗﺘﺼﺮﻭﺍ ﰲ ﺑﻴﺎﺎ ﻋﻠـﻰ ﺑﻴـﺎﻥ ﺣـﺪﻭﺩ
ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳋﻤﺲ ،ﻭﻻ ﺃﺩﺭﻱ ﺃﻱ ﺃﻣﺮ ﺩﻋﺎﻫﻢ ﺇﱃ ﺫﻟـﻚ؟! ﻭﺃﻱ ﺑﺎﻋـﺚ
ﺃﻏﺮﺍﻫﻢ ﺑﺬﻟﻚ؟!
) (١ﺍﻟﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺳﻴﻨﺎ ﺗﻘﺪﻣﺖ ﺗﺮﲨﺘﻪ ﺻﻔﺤﺔ ). (٢٠
) (٢ﺃﻭ ﻻ ﻳﻨﺘﻔﻊ ﺎ ﺃﺻﻼﹰ ،ﻻ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ ،ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﲑﺍﺯﻱ ﰲ ﺷﺮﺡ ﺣﻜﻤﺔ ﺍﻹﺷﺮﺍﻕ).ﺡ(.
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ﻭﻻ ﺑﺪ ﻟﻠﻔﻄﻦ ﺍﻟﻠﺒﻴﺐ ﺃﻥ ﻳﻬﺘﻢ ﺬﻩ) (١ﺍﳌﺒﺎﺣﺚ ﺍﳉﻠﻴﻠﺔ ﺍﻟـﺸﺄﻥ ﺍﻟﺒـﺎﻫﺮﺓ
ﺍﻟﱪﻫﺎﻥ ﻏﺎﻳﺔ ﺍﻻﻫﺘﻤﺎﻡ ،ﻭﻳﻄﻠﺐ ﺫﻟﻚ ﺍﳌﻄﻠﺐ ﺍﻟﻌﻈﻴﻢ ﻭﺍﳌﻘﺼﺪ ﺍﻟﻔﺨﻴﻢ ﻣـﻦ
ﻛﺘﺐ ﺍﻟﻘﺪﻣﺎﺀ ﺍﳌﻬﺮﺓ ﻭﺯﺑﺮ ﺍﻷﻗﺪﻣﲔ ﺍﻟﺴﺤﺮﺓ). (٢
ﻓﻌﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻮﻟﺪ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﺗﺴﻤﻊ ﻧﺼﻴﺤﱵ ﻭﻻ ﺗﻨﺲ ﻭﺻﻴﱵ .ﻭﺇﻧﻤﺎ ﺃﻟﻘـﻲ
ﻋﻠﻴﻚ ﻧﺒﺬﺍﹰ ﳑﺎ ﻳﺘﻌﻠﻖ ﺬﻩ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻣﺘﻮﻛﻼﹰ ﻋﻠﻰ ﻛﺎﰲ ﺍﳌﻬﻤﺎﺕ ﻓﺎﺳﺘﻤﻊ:
ﺇﻥﹼ ﺍﻟﻘﻴﺎﺱ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺎﺩﺓ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﻗﺴﺎﻡ ﲬﺴﺔ ،ﻭﻳﻘﺎﻝ ﳍـﺎ :ﺍﻟـﺼﻨﺎﻋﺎﺕ
ﺍﳋﻤﺲ:
ﺃﺣﺪﻫﺎ :ﺍﻟﱪﻫﺎﱐ.
ﻭﺍﻟﺜﺎﱐ :ﺍﳉﺪﱄ.
ﻭﺍﻟﺜﺎﻟﺚ :ﺍﳋﻄﺎﰊ.
ﻭﺍﻟﺮﺍﺑﻊ :ﺍﻟﺸﻌﺮﻱ.
ﻭﺍﳋﺎﻣﺲ :ﺍﻟﺴﻔﺴﻄﻲ.
) (١ﰲ ﺍﻷﺻﻞ ]ﰲ ﻫﺬﻩ[ ﻭﻟﻌﻞ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﺃﺻﺢ).ﻉ(.
) (٢ﻻ ﺷﻚ ﺃﻥﹼ ﺍﳌﺼﻨﻒ – ﺭﲪﻪ ﺍﷲ -ﻻ ﻳﻘﺼﺪ ﻭﺻﻒ ﺍﳌﺘﻘﺪﻣﲔ ﺑﺎﻟﺴﺤﺮ ،ﻭﻟﻌﻠﻪ ﻳﺮﻳﺪ ﺃﻥﹼ ﺍﳌﺘﻘﺪﻣﲔ ﺑﺈﺑﺪﺍﻋﻬﻢ ﰲ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﻌﻘﻠﻴـﺔ
ﻛﺄﻧﻬﻢ ﺃﺗـﻮﺍ ﲟـﺜـﻞ ﻣﺎ ﻳﺄﺗـﻲ ﺑﻪ ﺍﻟﺴـﺤـﺮﺓ ﻣﻦ ﺧﺮﻗـﻬﻢ ﻟﻠﻌﺎﺩﺍﺕ .ﻭﺍﻟﺰﺑﺮ :ﺍﻟﺼﺤﻒ).ﻉ(.
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ﻓﺼﻞ
)(٢) (١
ﰲ ﺍﻟﱪﻫﺎﻥ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ
ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﱪﻫﺎﻥ ﻗﻴﺎﺱ ﻣﺆﻟﹼﻒ ﻣﻦ ﺍﻟﻴﻘﻴﻨﻴﺎﺕ ﺑﺪﻳﻬﻴﺔ ﻛﺎﻧـﺖ ﺃﻭ ﻧﻈﺮﻳـﺔ
ﻣﻨﺘﻬﻴﺔ ﺇﻟﻴﻬﺎ ،ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﻤﺎ ﺯﻋِﻢ ﺃﻥﹼ ﺍﻟﱪﻫﺎﻥ ﺇﻧﻤﺎ ﻳﺘﺄﻟﻒ ﻣﻦ ﺍﻟﺒﺪﻳﻬﻴﺎﺕ
ﻓﺤﺴﺐ.
ﰒ ﺍﻟﺒﺪﻳﻬﻴﺎﺕ ﺳﺘﺔ:
ﺃﺣﺪﻫﺎ :ﺍﻷﻭﻟﻴﺎﺕ ،ﻭﻫﻲ :ﻗﻀﺎﻳﺎ ﳚﺰﻡ ﺍﻟﻌﻘﻞ ﻓﻴﻬـﺎ ﲟﺠـﺮﺩ ﺍﻻﻟﺘﻔـﺎﺕ
ﻭﺍﻟﺘﺼﻮﺭ ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﻭﺍﺳﻄﺔ ،ﻛﻘﻮﻟﻚ :ﺍﻟﻜﻞ ﺃﻋﻈﻢ ﻣﻦ ﺍﳉﺰﺀ.
ﻭﺛﺎﻧﻴﻬﺎ :ﺍﻟﻔﻄﺮﻳﺎﺕ ،ﻭﻫﻲ :ﻣﺎ ﻳﻔﺘﻘﺮ ﺇﱃ ﻭﺍﺳﻄﺔ ﻏﲑ ﻏﺎﺋﺒﺔ ﻋـﻦ ﺍﻟـﺬﻫﻦ
ﺃﺻﻼﹰ ،ﻭﻳﻘﺎﻝ ﳍﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ :ﻗﻀﺎﻳﺎ ﻗﻴﺎﺳﺎﺎ ﻣﻌﻬﺎ ،ﳓﻮ :ﺍﻷﺭﺑﻌﺔ ﺯﻭﺝ؛ ﻓﺈﻥﹼ
ﻣﻦ ﺗﺼﻮﺭ ﻣﻔﻬﻮﻡ ﺍﻷﺭﺑﻌﺔ ،ﻭﺗﺼﻮﺭ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻭﺝ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻘـﺴﻢ
ﲟﺘﺴﺎﻭﻳﲔ ﺣﻜﻢ ﺑﺪﺍﻫﺔ ﺑﺄﻥﹼ ﺍﻷﺭﺑﻌﺔ ﺯﻭﺝ .ﻭﳓﻮ ﻗﻮﻟﻨﺎ :ﺍﻟﻮﺍﺣـﺪ ﻧـﺼﻒ
ﺍﻻﺛﻨﲔ؛ ﻓﺈﻥﹼ ﺍﻟﻌﻘﻞ ﳛﻜﻢ ﺑﻪ ﺑﻌﺪ ﺃﻥ ﻳﻼﺣﻆ ﻣﻔﻬـﻮﻡ ﻧـﺼﻒ ﺍﻻﺛـﻨﲔ
ﻭﺍﻟﻮﺍﺣﺪ.
) (١ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ -ﺭﲪﻪ ﺍﷲ – ).ﻉ(.
) (٢ﺇﻧﻤﺎ ﻗﺪﻡ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﻏﲑﻩ ﺗﻘﺪﳝﺎﹰ ﻟﻸﻫﻢ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻬﻢ؛ ﻷﻥﹼ ﻣﺎ ﻳﻌﻄﻴﻪ ﺍﻟﱪﻫﺎﻥ ﻫﻮ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﻛﺴﺐ ﺍﳊﻖ ﻭﺍﻟـﻴﻘﲔ ،ﻭﻫـﻮ
ﺃﲰﻰ ﺍﳌﻄﺎﻟﺐ ،ﻭﺻﺮﻓﺎﹰ ﻟﻠﻬﻤﺔ ﺇﱃ ﺍﻟﻔﺮﺽ ﻗﺒﻞ ﺍﻟﻨﻔﻞ).ﺡ(.
٩٠
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ﻭﺛﺎﻟﺜﻬﺎ :ﺍﳊﺪﺳﻴﺎﺕ ،ﻭﻫﻲ :ﻇﻬﻮﺭ ﺍﳌﺒﺎﺩﺉ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ،ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ
ﻫﻨﺎﻙ ﺣﺮﻛﺔ ﻓﻜﺮﻳﺔ.
ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳊﺪﺱ ﻭﺍﻟﻔﻜﺮ ﺃﻧﻪ ﻻ ﺑﺪ ﰲ ﺍﻟﻔﻜﺮ ﻣﻦ ﺍﳊـﺮﻛﺘﲔ) (١ﻟﻠـﻨﻔﺲ،
ﲞﻼﻑ ﺍﳊﺪﺱ.
ﻓﺈﻥﹼ ﺍﻟﺬﻫﻦ ﺑﻌﺪﻣﺎ ﺣﺼﻞ ﻟﻪ ﺍﳌﻄﻠﻮﺏ ﺑﻮﺟﻪ ﻣﺎ ﻳﺘﺤﺮﻙ ﰲ ﺍﳌﻌﺎﱐ ﺍﳌﺨﺰﻭﻧـﺔ
ﻭﺍﳌﺒﺎﺩﺉ ﺍﳌﻜﻨﻮﻧﺔ ﻃﺎﻟﺒﺎﹰ ﳌﺎ ﻳﻜﻮﻥ ﳍﺎ ﺗﻨﺎﺳﺐ ﺑﺎﳌﻄﻠﻮﺏ ﺣﱴ ﳚﺪ ﻣﻌﻠﻮﻣـﺎﺕ
ﻣﻨﺎﺳﺒﺔ ﻟﻪ ،ﻭﻫﺎﻫﻨﺎ ﺗﺘﻢ ﺍﳊﺮﻛﺔ ﺍﻷﻭﱃ.
ﰒ ﻳﺮﺟﻊ ﻗﻬﻘﺮﻯ ﻭﻳﺘﺤﺮﻙ ﺛﺎﻧﻴﺎﹰ ﻣﺮﺗﺒﺎﹰ ﻟﺘﻠﻚ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺨﺰﻭﻧﺔ ﺍﻟﱵ ﻭﺟﺪﻫﺎ
ﺗﺮﺗﻴﺒﺎﹰ ﺗﺪﺭﳚﻴﺎﹰ ﺣﱴ ﻳﺼﻞ ﺇﱃ ﺍﳌﻄﻠﻮﺏ ،ﻭﺗﺘﻢ ﺍﳊﺮﻛﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻓﻤﺠﻤﻮﻉ ﻫﺎﺗﲔ
ﺍﳊﺮﻛﺘﲔ ﻳﺴﻤﻰ ﺑﺎﻟﻔﻜﺮ.
ﻣﺜﻼﹰ :ﺇﺫﺍ ﻛﻨﺖ ﺗﺼﻮﺭﺕ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﻛﺎﻟﻜﺎﺗﺐ ﻭﺍﻟـﻀﺎﺣﻚ
ﻣﺜﻼﹰ ،ﰒ ﺻﺮﺕ ﻃﺎﻟﺒﺎﹰ ﳌﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻓﺤﺮﻛﺖ ﺫﻫﻨﻚ ﺇﱃ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻋﻨﺪﻙ
ﳐﺰﻭﻧﺔ ،ﻓﻮﺟﺪﺕ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺎﻃﻖ ﻣﻨﺎﺳﺒﺎﹰ ﳌﻄﻠﻮﺑﻚ ﻓﺘﻤﺖ ﺍﳊﺮﻛـﺔ ﺍﻷﻭﱃ.
ﻭﻣﺒﺪﺃﻫﺎ ﺍﳌﻄﻠﻮﺏ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﻭﺟﻪ ،ﻭﻣﻨﺘﻬﺎﻫﺎ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻨﺎﻃﻖ.
ﰒ ﺗﺮﺗﺐ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺎﻃﻖ ﺑﺄﻥ ﺗﻘﺪﻡ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﻨﺲ ﻋﻠﻰ ﺍﻟﻨـﺎﻃﻖ
ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻔﺼﻞ ﻭﺗﻘﻮﻝ) :(٢ﺍﳊﻴﻮﺍﻥ ﺍﻟﻨﺎﻃﻖ.
) (١ﺇﺣﺪﻯ ﺍﳊﺮﻛﺘﲔ ﻣﻦ ﺍﳌﻄﺎﻟﺐ ﺇﱃ ﺍﳌﺒﺎﺩﺉ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﺇﱃ ﺍﳌﻄﺎﻟﺐ ،ﻭﳎﻤﻮﻉ ﻫﺎﺗﲔ ﺍﳊﺮﻛﺘﲔ ﻳﺴﻤﻰ ﺍﻟﻔﻜـﺮ ،ﲞـﻼﻑ
ﺍﳊﺪﺱ ﻓﺈﻥﹼ ﺍﳊﺮﻛﺔ ﺑﻨﻔﺴﻬﺎ ﻓﻴﻪ ﻣﻌﺪﻭﻣﺔ ﻓﻀﻼﹰ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﻭﺍﺣﺪﺓ ﺃﻭ ﺍﺛﻨﺘﲔ).ﺡ(.
) (٢ﰲ ﺍﻷﺻﻞ ] ﺃﻭ ﻗﻠﺖ[ ﻭﻟﻌﻠﻪ ﺧﻄﺄ ﻣﻄﺒﻌﻲ).ﻉ(.
٩١
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ﻭﻫﺎ ﻫﻨﺎ ﺗﻨﻘﻄﻊ ﺍﳊﺮﻛﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﳛﺼﻞ ﺍﳌﻄﻠﻮﺏ.
ﻭﺃﻣﺎ ﺍﳊﺪﺱ ﻓﻔﻴﻪ ﺍﻧﺘﻘﺎﻝ ﺍﻟﺬﻫﻦ ﻣﻦ ﺍﳌﻄﻠﻮﺏ ﺇﱃ ﺍﳌﺒﺎﺩﺉ ﺩﻓﻌﺔ ،ﻭﻣﻨـﻬﺎ ﺇﱃ
ﺍﳌﻄﻠﻮﺏ ﻛﺬﻟﻚ.
ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻜﻮﻥ ﺍﳊﺪﺱ ﻋﻘﻴﺐ ﺍﻟﺸﻮﻕ ﻭﺍﻟﺘﻌﺐ ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﺪﻭﺎ.
ﻭﺍﻟﻨﺎﺱ ﳐﺘﻠﻔﻮﻥ ﰲ ﺍﳊﺪﺱ.
ﻓﻤﻨﻬﻢ ﻣﻦ ﻫﻮ ﻗﻮﻱ ﺍﳊﺪﺱ ﻛﺜﲑﻩ ،ﳛﺼﻞ ﻟـﻪ ﻣـﻦ ﺍﳌﻄﺎﻟـﺐ ﺃﻛﺜﺮﻫـﺎ
ﺑﺎﳊﺪﺱ،ﻛﺎﳌﺆﻳﺪ ﺑﺎﻟﻘﻮﺓ ﺍﻟﻘﺪﺳﻴﺔ ﻛﺎﳊﻜﻤﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻷﻧﺒﻴﺎﺀ.
ﻭﻣﻨﻬﻢ ﻣﻦ ﻫﻮ ﻗﻠﻴﻞ ﺍﳊﺪﺱ ﺿﻌﻴﻔﻪ.
ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﺣﺪﺱ ﻟﻪ ،ﻛﺎﳌﻨﺘﻬﻲ ﰲ ﺍﻟﺒﻼﺩﺓ.
ﻭﻣﻦ ﻫﺬﺍ ﻳﻌﻠﻢ ﺃﻥﹼ ﺍﻟﺒﺪﺍﻫﺔ ﻭﺍﻟﻨﻈﺮﻳﺔ ﳐﺘﻠﻔﺎﻥ ﺑﺎﻷﺷﺨﺎﺹ ﻭﺍﻷﻭﻗﺎﺕ ﻓـﺮﺏ
ﺣﺪﺳﻲ ﻋﻨﺪ ﻓﺎﻗﺪ ﺍﻟﻘﻮﺓ ﺍﻟﻘﺪﺳﻴﺔ ﻳﻜﻮﻥ ﻧﻈﺮﻳﺎﹰ ،ﻭﺑﺪﻳﻬﻴﺎﹰ ﻋﻨﺪ ﺻﺎﺣﺒﻬﺎ.
ﻭﺭﺍﺑﻌﻬﺎ :ﺍﳌﺸﺎﻫﺪﺍﺕ ،ﻭﻫﻲ :ﻗـﻀﺎﻳﺎ ﳛﻜـﻢ ﻓﻴﻬـﺎ ﺑﻮﺍﺳـﻄﺔ ﺍﳌـﺸﺎﻫﺪﺓ
ﻭﺍﻹﺣﺴﺎﺱ.
ﻭﻫﻲ ﺗﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ:
ﺍﻷﻭﻝ :ﻣﺎ ﺷﻮﻫﺪ ﺑﺈﺣﺪﻯ ﺍﳊﻮﺍﺱ ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﻫﻲ ﲬﺲ:
ﺍﻟﺒﺎﺻﺮﺓ ،ﻭﺍﻟﺴﺎﻣﻌﺔ ،ﻭﺍﻟﺸﺎﻣﺔ ،ﻭﺍﻟﺬﺍﺋﻘﺔ ،ﻭﺍﻟﻼﻣﺴﺔ ،ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﻘﺴﻢ
ﺑﺎﳊﺴﻴﺎﺕ.
ﻭﺍﻟﺜﺎﱐ :ﻣﺎ ﺃﺩﺭﻙ ﺑﺎﳌﺪﺭﻛﺎﺕ ﻣﻦ ﺍﳊﻮﺍﺱ ﺍﻟﺒﺎﻃﻨﺔ ﺍﻟﱵ ﻫﻲ ﺃﻳﻀﺎﹰ ﲬﺲ:
٩٢
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ﺍﳊﺲ ﺍﳌﺸﺘﺮﻙ ﺍﳌﺪﺭﻙ ﻟﻠﺼﻮﺭ).(١
ﻭﺍﳋﻴﺎﻝ ﺍﻟﺬﻱ ﻫﻮ ﻛﺎﳋﺰﺍﻧﺔ ﻟﻪ).(٢
ﻭﺍﻟﻮﻫﻢ ﺍﳌﺪﺭﻙ ﻟﻠﻤﻌﺎﱐ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﳉﺰﺋﻴﺔ).(٣
ﻭﺍﳊﺎﻓﻈﺔ ﺍﻟﱵ ﻫﻲ ﺧﺰﺍﻧﺔ ﻟﻠﻤﻌﺎﱐ ﺍﳉﺰﺋﻴﺔ).(٤
ﻭﺍﳌﺘﺼﺮﻓﺔ ﺍﻟﱵ ﺗﺘﺼﺮﻑ ﰲ ﺍﻟﺼﻮﺭ ﻭﺍﳌﻌﺎﱐ ﺑﺎﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺮﻛﻴﺐ).(٥
ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺑﺎﻟﻮﺟﺪﺍﻧﻴﺎﺕ.
ﻭﻣﺪﺭﻛﺎﺕ ﺍﻟﻌﻘﻞ ﺍﻟﺼﺮﻑ -ﺃﻋﲏ :ﺍﻟﻜﻠﻴﺎﺕ -ﻏﲑ ﻣﻨﺪﺭﺟﺔ ﰲ ﻫﺬﺍ
ﺍﻟﻘﺴﻢ.
ﻣﺜﺎﻝ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﻛﻤﺎ ﺣﻜﻤﻨﺎ ﺑﺄﻥﹼ ﻟﻨﺎ ﺟﻮﻋﺎﹰ ﻭﻋﻄﺸﺎﹰ).(٦
) (١ﺍﳊﺲ ﺍﳌﺸﺘﺮﻙ ﻫﻮ :ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﺮﺳﻢ ﻓﻴﻬﺎ ﺻﻮﺭﺓ ﺍﶈﺴﻮﺳﺎﺕ ﺍﳉﺰﺋﻴﺔ).ﺡ(.
) (٢ﺍﳋﻴﺎﻝ :ﻗﻮﺓ ﲢﻔﻆ ﻣﺎ ﻳﺪﺭﻛﻪ ﺍﳊﺲ ﺍﳌﺸﺘﺮﻙ ﻣﻦ ﺻﻮﺭﺓ ﺍﶈﺴﻮﺳﺎﺕ ﺑﻌﺪ ﻏﻴﺒﻮﺑﺔ ﺍﳌﺎﺩﺓ ﲝﻴﺚ ﻳﺸﺎﻫﺪﻫﺎ ﺍﳊﺲ ﺍﳌﺸﺘﺮﻙ ﻛﻠﻤﺎ
ﺍﻟﺘﻔﺖ ﺇﻟﻴﻬﺎ).ﺡ(.
) (٣ﺍﻟﻮﻫﻢ ﻫﻮ :ﻗﻮﺓ ﺗﺪﺭﻙ ﺍﳌﻌﺎﱐ ﺍﳉﺰﺋﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﶈﺴﻮﺳﺎﺕ ﻛﺎﻟﻌﺪﺍﻭﺓ ﺍﳉﺰﺋﻴﺔ ﺍﻟﱵ ﺗﺪﺭﻛﻬﺎ ﺍﻟﺸﺎﺓ ﻣﻦ ﺍﻟﺬﺋﺐ ﻓﺘﻬﺮﺏ
ﻣﻨﻪ).ﺡ(ﺑﺘﺼﺮﻑ.
) (٤ﺍﳊﺎﻓﻈﺔ ﻟﻠﻮﻫﻢ ﻛﺎﳋﻴﺎﻝ ﻟﻠﺤﺲ ﺍﳌﺸﺘﺮﻙ).ﺡ(.
) (٥ﺍﳌﺘﺼﺮﻓﺔ ﻫﻲ :ﻗﻮﺓ ﻣﻦ ﺷﺄﺎ ﺗﺮﻛﻴﺐ ﺍﻟﺼﻮﺭ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻟﺘﻔﺼﻴﻞ ﻓﻴﻬﺎ).ﺡ(.
) (٦ﺫﻛﺮ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺑﺪﻭﻥ ﺗﻘﺮﻳﺮ ،ﻭﺗﻘﺮﻳﺮﻩ ﻫﻜﺬﺍ:
ﺍﻹﺣﺴﺎﺱ ﺑﺎﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﻫﻮ ﺍﳊﺲ ﺍﳌﺸﺘﺮﻙ ،ﻭﻣﻌﺮﻓﺔ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﻫﻮ ﺍﳋﻴﺎﻝ ،ﻭﻛﺮﺍﻫﻴﺔ ﺍﳉﻮﻉ ﻫﻮ ﺍﻟﻮﻫﻢ ،ﻭﻣﻌﺮﻓﺔ ﻫﺬﻩ
ﺍﻟﻜﺮﺍﻫﻴﺔ ﻫﻮ ﺍﳊﺎﻓﻈﺔ ،ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺍﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﻭﺃﺳﺒﺎﻤﺎ ﻫﻮ ﺍﳌﺘﺼﺮﻓﺔ .ﻭﺍﷲ ﺃﻋﻠﻢ).ﻉ(.
٩٣
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ﻭﺧﺎﻣﺴﻬﺎ :ﺍﻟﺘﺠﺮﻳﺒﻴﺎﺕ ،ﻭﻫﻲ :ﻗﻀﺎﻳﺎ ﳛﻜﻢ ﺍﻟﻌﻘﻞ ـﺎ ﺑﻮﺍﺳـﻄﺔ ﺗﻜـﺮﺍﺭ
)(١
ﺍﳌﺸﺎﻫﺪﺓ ﻭﻋﺪﻡ ﺍﻟﺘﺨﻠﻒ ﺣﻜﻤﺎﹰ ﻛﻠﻴﺎﹰ ،ﻛﺎﳊﻜﻢ ﺑﺄﻥﹼ ﺷـﺮﺏ ﺍﻟـﺴﻘﻤﻮﻧﻴﺎ
ﻣﺴﻬﻞ ﻟﻠﺼﻔﺮﺍﺀ).(٢
ﻭﺳﺎﺩﺳﻬﺎ :ﺍﳌﺘﻮﺍﺗﺮﺍﺕ ،ﻭﻫﻲ :ﻗﻀﺎﻳﺎ ﳛﻜﻢ ﺎ ﺑﻮﺍﺳﻄﺔ ﺇﺧﺒﺎﺭ ﲨﺎﻋﺔ ﳛﻴـﻞ
ﺍﻟﻌﻘﻞ) (٣ﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ.
ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺃﻗﻞ ﻋﺪﺩ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ،ﻓﻘﻴﻞ :ﺃﺭﺑﻌﺔ ،ﻭﻗﻴﻞ :ﻋـﺸﺮﺓ،ﻭﻗﻴـﻞ:
ﺃﺭﺑﻌﻮﻥ ،ﻭﺍﻷﺷﺒﻪ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺣﺎﻝ ﺍﻟـﺬﻳﻦ ﺃﺧـﱪﻭﻩ،
ﻭﺍﺧﺘﻼﻑ ﺍﻟﻮﺍﻗﻌﺔ ،ﻓﻼ ﻳﺘﻌﲔ ﻋﺪﺩ .ﻭﺍﻟﻀﺎﺑﻂ ﺃﻥ ﻳﺒﻠﻎ ﺇﱃ ﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻴﻘﲔ.
ﻓﻬﺬﻩ ﺍﻟﺴﺘﺔ ﻫﻲ ﻣﺒﺎﺩﺉ ﺍﻟﱪﺍﻫﲔ ،ﻭﻣﻘﺎﻃﻊ ﺍﻟﺪﻟﻴﻞ ،ﻭﻣﻨﺘﻬﻰ ﺍﻟﻴﻘﲔ.
) (١ﺍﻟﺴﻘﻤﻮﻧﻴﺎ :ﻧﺒﺎﺕ ﻟﻪ ﺃﻏﺼﺎﻥ ﻛﺒﲑﺓ ،ﳐﺮﺟﻬﺎ ﻭﺍﺣﺪ ،ﻟﻪ ﺯﻫﺮ ﺃﺑﻴﺾ ،ﻣﺴﺘﺪﻳﺮ ،ﺃﺟﻮﻑ ،ﺛﻘﻴﻞ ﺍﻟﺮﺍﺋﺤﺔ ،ﻣﻶﻥ ﻣﻦ ﺭﻃﻮﺑﺔ ،ﻟﻪ ﻟـﱭ
ﻳﺆﺧﺬ ﻣﻦ ﺃﺻﻠﻪ ،ﺣﺎﺭ ﻳﺎﺑﺲ ﰲ ﺍﻟﺜﺎﻟﺜﺔ ،ﻳﺴﻬﻞ ﺍﻟﺼﻔﺮﺍﺀ ﺑﻘﻮﺓ ،ﻭﻳﻨﻔﻊ ﻣﻦ ﻟﺴﻊ ﺍﻟﻌﻘﺮﺏ.
ﺍﻧﻈﺮ :ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺍﻟﻄﺐ ﻻﺑﻦ ﺳﻴﻨﺎ ] [٣٨٥/١ﻃﺒﻌﺔ ﺑﻮﻻﻕ.
) (٢ﻭﻣﻦ ﺍﺮﺑﺎﺕ ﺃﻥﹼ ﺷﺮﺏ ﺍﳋﻤﺮ ﻳﺴﺒﺐ ﺍﻹﺳﻜﺎﺭ ،ﻭﺃﻥﹼ ﺷﺮﺏ ﻋﺼﲑ ﺍﻟﱪﺗﻘﺎﻝ ﻧﺎﻓﻊ ﻟﻠﻤﺼﺎﺏ ﺑﺎﻷﻧﻔﻠﻮﻧﺰﺍ).ﻉ(.
) (٣ﰲ ﺍﻷﺻﻞ] :ﻳﺴﺘﺤﻴﻞ ﺍﻟﻌﻘﻞ[ ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ).ﻉ(.
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ﻓﺎﺋﺪﺓ
]ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﻨﻘﻠﻴﺔ ﰲ ﺍﻟﻘﻴﺎﺱ ﺍﻟﱪﻫﺎﻧﻲ[
ﺯﻋﻢ ﻗﻮﻡ ﺃﻥﹼ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﻨﻘﻠﻴﺔ ﻻ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻘﻴﺎﺱ ﺍﻟﱪﻫﺎﱐ ﻇﻨﺎﹰ ﻣﻨﻬﻢ ﺃﻥﹼ
)(٤
ﺍﻟﻨﻘﻞ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺍﻟﻐﻠﻂ ﻭﺍﳋﻄﺄ ﻣﻦ ﻭﺟﻮﻩ ﺷﱴ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ]ﻣﻦ[
ﻣﺒﺎﺩﺉ ﺍﻟﻘﻴﺎﺱ ﺍﻟﱪﻫﺎﱐ ﺍﻟﺬﻱ ﻳﻔﻴﺪ ﺍﻟﻘﻄﻊ؟!
ﻭ]ﺍﳉﻮﺍﺏ[) (٥ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻈﻦ ﺇﰒ)(٦؛ ﻷﻥﹼ ﺍﻟﻨﻘﻞ ﻛﺜﲑﺍﹰ ﻣﺎ ﻳﻔﻴﺪ ﺍﻟﻘﻄﻊ ﺇﺫﺍ
ﺭﻭﻋﻲ ﻓﻴﻪ ﺷﺮﺍﺋﻂ ،ﻭﺍﻧﻀﻢ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻞ.
ﻧﻌﻢ ﻟﻮ ﻗﻴﻞ :ﺇﻥﹼ ﺍﻟﻨﻘﻞ ﺍﻟﺼﺮﻑ ﺑﻼ ﺍﻋﺘﺒﺎﺭ ﺍﻧﻀﻤﺎﻡ ﺍﻟﻌﻘﻞ ﻣﻌﻪ ﻻ ﻳﻌﺘﱪ ﻭﻻ
ﻳﻔﻴﺪ ،ﻛﺎﻥ ﻟﻪ ﻭﺟﻪ.
) (٤ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﰲ ﺍﳌﻮﺿﻌﲔ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﶈﻘﻖ ﻟﻴﺘﻀﺢ ﺍﻟﺴﻴﺎﻕ).ﻉ(.
) (٥ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﰲ ﺍﳌﻮﺿﻌﲔ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﶈﻘﻖ ﻟﻴﺘﻀﺢ ﺍﻟﺴﻴﺎﻕ).ﻉ(.
) (٦ﻷﻥﹼ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻨﻘﻠﻴﺔ ﻗﺪ ﺗﻔﻴﺪ ﺍﻟﻴﻘﲔ ﺑﻘﺮﺍﺋﻦ ﻣﺸﺎﻫﺪﺓ ﺃﻭ ﻣﺘﻮﺍﺗﺮﺓ ،ﻭﺗﻠﻚ ﺍﻟﻘﺮﺍﺋﻦ ﺗﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﻻﺣﺘﻤﺎﻻﺕ).ﺡ(.
ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻭﻟﻌﻞ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﻳﻘﺼﺪ ﺑﺎﻹﰒ ﻣﻌﻨﺎﻩ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﻫﻮ ﳎﺮﺩ ﺍﳋﻄﺄ ،ﻻ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻓﻌﻠﻪ ﻋﻘﺎﺏ.
٩٥
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ﻓﺼﻞ
]ﺃﻗﺴﺎﻡ ﺍﻟﱪﻫﺎﻥ[
ﻭﺁﱐ. ﳌﹼﻲ، ﺍﻟﱪﻫﺎﻥ ﻗﺴﻤﺎﻥ:
ﺃﻣﺎ ﺍﻟﻠﻤﻲ) (١ﻓﻬﻮ :ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻷﻭﺳﻂ ﻋﻠﺔﹰ ﻟﺜﺒﻮﺕ ﺍﻷﻛﱪ ﻟﻸﺻـﻐﺮ ﰲ
ﺍﻟﻮﺍﻗﻊ.ﻛﻤﺎ ﺃﻧﻪ ﻭﺍﺳﻄﺔ ﰲ ﺍﳊﻜﻢ ﻓﻴﺴﻤﻰ ﺑﻪ) (٢ﻹﻓﺎﺩﺗﻪ ﺍﻟﻠﻤﻴﺔ ﻭﺍﻟﻌﻠﹼﻴﺔ.
ﻭﺃﻣﺎ ﺍﻵﱐ) (٣ﻓﻬﻮ :ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺍﻷﻭﺳﻂ ﻓﻴﻪ ﻋﻠﺔ ﻟﻠﺤﻜﻢ ﰲ ﺍﻟﺬﻫﻦ ﻓﻘﻂ ،ﻭﱂ
ﻳﻜﻦ ﻋﻠﺔ ﰲ ﺍﻟﻮﺍﻗﻊ) ،(٤ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻻﹰ ﻟﻪ.
ﻣﺜﺎﻝ ﺍﻟﻠﻤﻲ ﻗﻮﻟﻚ :ﺯﻳﺪ ﳏﻤﻮﻡ؛ ﻷﻧﻪ ﻣﺘﻌﻔﹼﻦ ﺍﻷﺧﻼﻁ ،ﻭﻛﻞ ﻣﺘﻌﻔﻦ ﺍﻷﺧﻼﻁ
ﳏﻤﻮﻡ ،ﻓﺰﻳﺪ ﳏﻤﻮﻡ .ﻓﻜﻤﺎ ﺃﻥﹼ ﰲ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺍﻷﻭﺳﻂ ﻋﻠﺔ ﻟﺜﺒﻮﺕ ﺍﳊﻤـﻰ
ﻟﺰﻳﺪ ﰲ ﺫﻫﻨﻚ ،ﻛﺬﻟﻚ ﻫﻮ ﻋﻠﺔ ﻟﻮﺟﻮﺩ ﺍﳊﻤﻰ ﰲ ﺍﻟﻮﺍﻗﻊ.
ﻭﻣﺜﺎﻝ ﺍﻵﱐ ﻗﻮﻟﻚ :ﺯﻳﺪ ﻣﺘﻌﻔﻦ ﺍﻷﺧﻼﻁ؛ ﻷﻧﻪ ﳏﻤﻮﻡ ،ﻭﻛﻞ ﳏﻤﻮﻡ ﻣـﺘﻌﻔﻦ
ﺍﻷﺧﻼﻁ ،ﻓﺰﻳﺪ ﻣﺘﻌﻔﻦ ﺍﻷﺧﻼﻁ .ﻓﻮﺟﻮﺩ ﺍﳊﻤﻰ ﻋﻠﺔ ﻟﺜﺒﻮﺕ ﻛﻮﻧﻪ ﻣـﺘﻌﻔﻦ
) (١ﲰﻲ ﳌﹼﻴﺎﹰ؛ ﻷﻥﹼ ﺍﻟﻘﻴﺎﺱ ﺍﻷﻭﺳﻂ ﻓﻴﻪ ﻳﻘﻊ ﰲ ﺟﻮﺍﺏ ﺃﺩﺍﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ]ﱂ[ ،ﻓﻔﻲ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ ﺇﺫﺍ ﻗﻠﺖ :ﱂ ﺯﻳﺪ ﳏﻤﻮﻡ؟ ﻓـﺎﳉﻮﺍﺏ:
ﻷﻧﻪ ﻣﺘﻌﻔﻦ ﺍﻷﺧﻼﻁ.
ﻭﻫﺬﺍ ﺍﻟﱪﻫﺎﻥ ﻳﺴﻤﻴﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ :ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ.
ﺍﻧﻈﺮ :ﺿﻮﺍﺑﻂ ﺍﳌﻌﺮﻓﺔ ﺻﻔﺤﺔ ). ٢٨٤ﻉ(.
) (٢ﺃﻱ :ﻓﻴﺴﻤﻰ ﺍﻟﱪﻫﺎﻥ ﺑﺎﻟﻘﻴﺎﺱ ﺍﻷﻭﺳﻂ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﺔ ﻟﻠﺤﻜﻢ).ﻉ(.
) (٣ﲰﻲ ﺁﻧﻴﺎﹰ؛ ﻷﻧﻪ ﻳﻔﻴﺪ ﺍﻵﻧﻴﺔ ،ﺃﻱ :ﺛﺒﻮﺕ ﺍﳊﻜﻢ ﰲ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺬﻫﻦ ﺩﻭﻥ ﺍﳋﺎﺭﺝ).ﺡ(.
) (٤ﻭﻫﺬﺍ ﺍﻟﱪﻫﺎﻥ ﻳﺴﻤﻴﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ :ﻗﻴﺎﺱ ﺍﻟﺪﻻﻟﺔ؛ ﻷﻥﹼ ﺍﳊﺪ ﺍﻷﻭﺳﻂ ﻳﺪﻝ ﻋﻠﻰ ﺍﳊﺪ ﺍﻷﻛﱪ).ﻉ(.
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ﺍﻷﺧﻼﻁ ﰲ ﺫﻫﻨﻚ ،ﻭﻟﻴﺲ ﻋﻠﺔ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ .ﺑﻞ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣـﺮ
ﰲ ﺍﻟﻮﺍﻗﻊ ﺑﺎﻟﻌﻜﺲ.
ﻓﺼﻞ
]ﺍﻟﻘﻴﺎﺱ ﺍﳉﺪﱄ[
ﺍﻟﻘﻴﺎﺱ ﺍﳉﺪﱄ :ﻗﻴﺎﺱ ﻣﺮﻛﺐ ﻣﻦ ﻣﻘﺪﻣﺎﺕ ﻣـﺸﻬﻮﺭﺓ ،ﺃﻭ ﻣـﺴﻠﹼﻤﺔ ﻋﻨـﺪ
ﺍﳋﺼﻢ ،ﺻﺎﺩﻗﺔ ﻛﺎﻧﺖ ﺃﻭ ﻛﺎﺫﺑﺔ.
ﻭﺍﻷﻭﻝ) :(١ﻣﺎ ﺗﻄﺎﺑﻘﺖ ﻓﻴﻪ ﺁﺭﺍﺀ ﻗﻮﻡ ﺇﻣﺎ ﳌﺼﻠﺤﺔ ﻋﺎﻣﺔ ،ﳓﻮ :ﺍﻟﻌﺪﻝ ﺣﺴﻦ،
ﻭﺍﻟﻈﻠﻢ ﻗﺒﻴﺢ ،ﻭﻗﺘﻞ ﺍﻟﺴﺎﺭﻕ ﻭﺍﺟﺐ .ﺃﻭ ﻟﺮﻗﺔ ﻗﻠﺒﻴﺔ ﻛﻘﻮﻝ ﺃﻫﻞ ﺍﳍﻨﺪ :ﺫﺑﺢ
ﺍﳊﻴﻮﺍﻥ ﻣﺬﻣﻮﻡ .ﺃﻭ ﺍﻧﻔﻌﺎﻻﺕ ﺧﻠﻘﻴﺔ ﺃﻭ ﻣﺰﺍﺟﻴﺔ؛ ﻓﺈﻥﹼ ﻟﻸﻣﺰﺟﺔ ﻭﺍﻟﻌـﺎﺩﺍﺕ
ﺩﺧﻼﹰ ﻋﻈﻴﻤﺎﹰ ﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ،ﻓﺄﺻﺤﺎﺏ ﺍﻷﻣﺰﺟﺔ ﺍﻟﺸﺪﻳﺪﺓ ﻳﺮﻭﻥ ﺍﻻﻧﺘﻈـﺎﻡ
ﻣﻊ ﺃﻫﻞ ﺍﻟﺸﺮﺍﺩﺓ) (٢ﺣﺴﻨﺄ ،ﻭﺃﻫﻞ ﺍﻷﻣﺰﺟﺔ ﺍﻟﻠﻴﻨﺔ ﻳﺮﻭﻥ ﺍﻟﻌﻔﻮ ﺧﲑﺍﹰ ،ﻭﻟﺬﻟﻚ
ﺗﺮﻯ ﺍﻟﻨﺎﺱ ﳐﺘﻠﻔﲔ ﰲ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺮﺳﻮﻡ.
ﻭﻟﻜﻞ ﻗﻮﻡ ﻣﺸﻬﻮﺭﺍﺕ ﺧﺎﺻﺔ ﻢ ،ﻭﻛﺬﺍ ﻟﻜﻞ ﺻﻨﺎﻋﺔ.
ﻓﻤﻦ ﻣﺸﻬﻮﺭﺍﺕ ﺍﻟﻨﺤﻮﻳﲔ :ﺍﻟﻔﺎﻋﻞ ﻣﺮﻓﻮﻉ ،ﻭﺍﳌﻔﻌﻮﻝ ﻣﻨﺼﻮﺏ ،ﻭﺍﳌﻀﺎﻑ
ﺇﻟﻴﻪ ﳎﺮﻭﺭ.
) (١ﻫﻮ ﺍﳌﺮﻛﺐ ﻣﻦ ﻣﻘﺪﻣﺎﺕ ﻣﺸﻬﻮﺭﺓ).ﻉ(.
) (٢ﰲ ﺍﻷﺻﻞ ] :ﺍﻻﻧﺘﻈﺎﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﺍﺩﺓ[ ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﺃﻗﺮﺏ ﻟﻠﺴﻴﺎﻕ .ﻭﺃﻫﻞ ﺍﻟﺸﺮﺍﺩﺓ –ﻓﻴﻤﺎ ﻳﻈﻬﺮ -ﻫﻢ ﺍﻟﺬﻱ ﻻ ﻳﺒﺒﺎﻳﻌﻮﻥ ﺍﻹﻣﺎﻡ
ﻭﺇﻧﻤﺎ ﻳﺘﺠﻤﻌﻮﻥ ﰲ ﺍﻟﱪﺍﺭﻱ ﻣﺜﻞ :ﺍﻟﺒﻐﺎﺓ ﻭﻗﻄﺎﻉ ﺍﻟﻄﺮﻕ).ﻉ(.
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ﻭﻣﻦ ﻣﺸﻬﻮﺭﺍﺕ ﺍﻷﺻﻮﻟﻴﲔ :ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ.
ﻭﺍﻟﺜﺎﱐ) :(٣ﻣﺎ ﻳﺆﻟﹼﻒ ﻣﻦ ﺍﳌﺴﻠﹼﻤﺎﺕ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ.
ﻭﻟﻠﻤﺸﻬﻮﺭﺍﺕ ﺷﺒﻪ ﺑﺎﻷﻭﻟﻴﺎﺕ ،ﻭﲡﺮﻳﺪ ﺍﻟﺬﻫﻦ ﻭﺗﺪﻗﻴﻖ ﺍﻟﻨﻈﺮ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ.
ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺻﻨﺎﻋﺔ ﺍﳉﺪﻝ ﺇﻟﺰﺍﻡ ﺍﳋﺼﻢ ،ﺃﻭ ﺣﻔﻆ ﺍﻟﺮﺃﻱ.
ﻓﺼﻞ
]ﺍﻟﻘﻴﺎﺱ ﺍﳋﻄﺎﺑﻲ[
ﺍﻟﻘﻴﺎﺱ ﺍﳋﻄﺎﰊ :ﻗﻴﺎﺱ ﻣﻔﻴﺪ ﻟﻠﻈﻦ ،ﻭﻣﻘﺪﻣﺎﺗﻪ ﻣﻘﺒﻮﻻﺕ ،ﻣـﺄﺧﻮﺫﺍﺕ ﳑـﻦ
ﳛﺴﻦ ﺍﻟﻈﻦ ﻓﻴﻬﻢ ،ﻛﺎﻷﻭﻟﻴﺎﺀ ﻭﺍﳊﻜﻤﺎﺀ.
ﺃﻣﺎ ﺍﳌﺄﺧﻮﺫﺍﺕ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺃﻓـﻀﻞ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ
ﻓﻠﻴﺴﺖ ﻣﻦ ﺍﳋﻄﺎﺑﺔ؛ ﻷﻧﻬﺎ ﺇﺧﺒﺎﺭﺍﺕ ﺻﺎﺩﻗﺔ ﻣﻦ ﳐﱪ ﺻﺎﺩﻕ ﺩﻟـﺖ ﻋﻠـﻰ
ﺻﺪﻗﻪ ﺍﳌﻌﺠﺰﺓ ،ﻭﻻ ﳎﺎﻝ ﻟﻠﻮﻫﻢ ﻓﻴﻬﺎ ﺣﱴ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻬﺎ ﺍﻟـﻮﻫﻢ ﻭﺍﳋﻠـﻞ،
ﻓﺎﻟﻘﻴﺎﺱ ﺍﳌﺮﻛﺐ ﻣﻨﻬﺎ ﺑﺮﻫﺎﱐ ﻗﻄﻌﻲ ﺍﳌﻘﺪﻣﺎﺕ.
ﺃﻭ ﻣﻈﻨﻮﻧﺎﺕ) (٤ﳛﻜﻢ ﺎ)(٥ﺑﺴﺒﺐ ﺍﻟﺮﺟﺤﺎﻥ ،ﻭﻳﻨﺪﺭﺝ ﻓﻴﻬـﺎ ﺍﳊﺪﺳـﻴﺎﺕ
ﻭﺍﻟﺘﺠﺮﻳﺒﻴﺎﺕ ﻭﺍﳌﺘﻮﺍﺗﺮﺍﺕ ﺍﻟﱵ ﱂ ﺗﺒﻠﻎ ﺇﱃ ﺣﺪ ﺍﳉﺰﻡ ﺑﺴﺒﺐ ﻋـﺪﻡ ﺷـﻌﻮﺭ
ﺍﻟﻌﻠﺔ ،ﺃﻭ ﻋﺪﻡ ﺑﻠﻮﻍ ﻋﺪﺩ ﺍﳌﺨﱪﻳﻦ ﺇﱃ ﻣﺒﻠﻎ ﺍﻟﺘﻮﺍﺗﺮ.
) (٣ﻫﻮ ﺍﳌﺮﻛﺐ ﻣﻦ ﻣﻘﺪﻣﺎﺕ ﻣﺴﻠﹼﻤﺔ ﻋﻨﺪ ﺍﳋﺼﻢ).ﻉ(.
) (٤ﻛﻠﻤﺔ ]ﻣﻈﻨﻮﻧﺎﺕ[ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﻗﻮﻟﻪ ] :ﻣﻘﺪﻣﺎﺗﻪ ﻣﻘﺒﻮﻻﺕ[).ﻉ(.
) (٥ﰲ ﺍﻷﺻﻞ ]ﳛﻜﻢ ﻓﻴﻬﺎ[ ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﺃﻗﺮﺏ ﻟﻠﺴﻴﺎﻕ).ﻉ(.
٩٨
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ﻭﳍﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ ﻣﻨﻔﻌﺔ ﻋﻈﻴﻤﺔ ﰲ ﺗﻨﻈﻴﻢ ﺃﻣﻮﺭ ﺍﳌﻌﺎﺵ ،ﻭﺗﻨﺴﻴﻖ ﺃﺣﻜﺎﻡ ﺍﳌﻌﺎﺩ،
)(١
ﻛﺒﺎﺭ ﺍﳊﻜﻤـﺎﺀ ﺇﻣﺎ ﺑﺎﺳﺘﻌﻤﺎﳍﺎ ،ﺃﻭ ﺑﺎﻻﺣﺘﺮﺍﺯ ﻋﻨﻬﺎ ،ﻭﻟﺬﺍﻟﻚ]ﻓﻘﺪ ﻛﺎﻥ[
ﻳﺴﺘﻌﻤﻠﻮﻥ ﺗﻠﻚ ﺍﻟﺼﻨﺎﻋﺔ ﻛﺜﲑﺍﹰ ،ﻭﻳﻌﻈﻮﻥ ﺑﺎﻟﻜﻼﻡ ﺍﳋﻄﺎﰊ ﲨﺎﹰ ﻏﻔﲑﺍﹼ.
ﻭﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﺴﺘﻌﻤﻠﺔ ﻓﻴﻬـﺎ ﻣﻘﻨﻌـﺔ ﻟﻠـﺴﺎﻣﻌﲔ ،ﻣﻔﻴـﺪﺓ
ﻟﻠﻮﺍﻋﻈﲔ.
ﻓﺼﻞ
]ﺍﻟﻘﻴﺎﺱ ﺍﻟﺸﻌﺮﻱ[
ﺍﻟﻘﻴﺎﺱ ﺍﻟﺸﻌﺮﻱ :ﻗﻴﺎﺱ ﻣﺆﻟﹼﻒ ﻣﻦ ﺍﳌﺨـﻴﻼﺕ ) (٢ﺍﻟـﺼﺎﺩﻗﺔ ﺃﻭ ﺍﻟﻜﺎﺫﺑـﺔ
ﺍﳌﺴﺘﺤﻴﻠﺔ ﺃﻭ ﺍﳌﻤﻜﻨﺔ ،ﺍﳌﺆﺛﺮﺓ ﰲ ﺍﻟﻨﻔﺲ ﻗﺒﻀﺎﹰ ﻭﺑﺴﻄﺎﹰ.
ﻭﻟﻠﻨﻔﺲ ﻣﻄﺎﻭﻋﺔ ﻟﻠﺘﺨﻴﻴﻞ ﻛﻤﻄﺎﻭﻋﺘﻬﺎ ﻟﻠﺘﺼﺪﻳﻖ ﺑﻞ ﺃﺷﺪ ﻣﻨﻪ.
ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ :ﺃﻥ ﺗﻨﻔﻌﻞ ﺍﻟﻨﻔﺲ ﺑﺎﻟﺘﺮﻫﻴﺐ ﻭﺍﻟﺘﺮﻏﻴﺐ.
ﻭﺍﺷﺘﺮﻁ ﰲ ﺍﻟﺸﻌﺮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﺟﺎﺭﻳﺎﹰ ﻋﻠﻰ ﻗﺎﻧﻮﻥ ﺍﻟﻠﻐﺔ ،ﻣﺸﺘﻤﻼﹰ ﻋﻠﻰ
ﺍﺳﺘﻌﺎﺭﺍﺕ ﺑﺪﻳﻌﺔ ﺭﺍﺋﻘﺔ ،ﻭﺗﺸﺒﻴﻬﺎﺕ ﺃﻧﻴﻘﺔ ﻓﺎﺋﻘﺔ ،ﲝﻴﺚ ﻳﺆﺛﺮ ﰲ ﺍﻟﻨﻔﺲ ﺗﺄﺛﲑﺍﹰ
ﻋﺠﻴﺒﺎﹰ ،ﻭﻳﻮﺭﺙ ﻓﺮﺣﺎﹰ ،ﻭﻳﻮﺟﺐ ﺗﺮﺣﺎﹰ.
ﻭﻣﻦ ﺛﹶﻢ ﻻ ﳚﻮﺯ ﻓﻴﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﻭﻟﻴﺎﺕ ﺍﻟﺼﺎﺩﻗﺔ ،ﻭﻳﺴﺘﺤﺴﻦ ﺍﺳﺘﻌﻤﺎﻝ
) (١ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﶈﻘﻖ).ﻉ(.
)(٢
اﻟﻤﺨﯿّﻼت ھﻲ اﻟﻘﻀﺎﻳﺎ اﻟﺘﻲ ﺗُﺨَﯿﱠﻞ ﻓﺘﺘﺄﺛﺮ اﻟﻨﻔﺲ ﻣﻨﮫﺎ إﻣﺎ ﻗﺒﻀﺎً ﻓﺘﻨﻔﺮ ،أو ﺑﺴﻄﺎً ﻓﺘﺮﻏﺐ).ح(.
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ﺍﳌﺨﻴﻼﺕ ﺍﻟﻜﺎﺫﺑﺔ).(١
ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ ﺍﻟﻜﻨﺠﻮﻱ) (٢ﳐﺎﻃﺒﺎﹰ ﻟﻮﻟﺪﻩ ﻭﻓﻠﺬﺓ ﻛﺒﺪﻩ:
)(٣
][...............................................................
ﻭﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻳﺼﻒ ﺍﳋﻤﺮ:
ﳍﺎ ﺍﻟﺒﺪﺭ ﻛﺄﺱ ،ﻭﻫﻲ ﴰﺲ ،ﻳﺪﻳﺮﻫﺎ***
ﻫﻼﻝ ،ﻭﻛﻢ ﻳﺒﺪﻭ ﺇﺫﺍ ﻣﺰﺟﺖ ﳒﻢ
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻻ ﺗﻌﺠﺒﻮﺍ ﻣﻦ ﺑﻠﹼﻲ ﻏﻼﻟﺘﻪ*** ﻗﺪ ﺯﺭ ﺃﺯﺭﺍﺭﻩ ﻋﻠﻰ ﺍﻟﻘﻤﺮ
ﻓﺸﺒﻪ ﺍﶈﺒﻮﺏ ﺑﺎﻟﻘﻤﺮ ﻭﻗﺎﻝ :ﻻ ﺗﻌﺠﺒﻮﺍ ﻣﻦ ﺍﻧﺸﻘﺎﻕ ﻏﻼﻟﺘﻪ؛ ﻷﻧﻪ ﻗﻤﺮ ﺯﺭ
ﻋﻠﻴﻪ ﺍﻟﻐﻼﻟﺔ ،ﻭﻛﻞ ﻗﻤﺮ ﻛﺬﻟﻚ ﻓﻐﻼﻟﺘﻪ ﺗﻨﺸﻖ ،ﻳﻨﺘﺞ :ﻏﻼﻟﺔ ﺍﶈﺒﻮﺏ ﺗﻨﺸﻖ.
ﻭﻗﺪ ﻳﻨﺘﺞ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﻘﻴﻀﲔ ﳓﻮ :ﺃﻧﺎ ﻣﻀﻤﺮ ﺍﳊﻮﺍﺋﺞ ﺑﺎﻟﻠـﺴﺎﻥ ،ﻣﻈﻬﺮﻫـﺎ
ﺑﺎﳌﺪﺍﻣﻊ ،ﻭﻛﻞ ﻣﻀﻤﺮ ﺍﳊﻮﺍﺋﺞ ﺻﺎﻣﺖ ،ﻭﻛﻞ ﻣﻈﻬﺮﻫﺎ ﻣﺘﻜﻠﻢ ،ﻳﻨﺘﺞ :ﺃﻧـﺎ
ﺻﺎﻣﺖ ﻣﺘﻜﻠﻢ.
ﻭﻻ ﻳﺸﺘﺮﻁ ﺍﻟﻮﺯﻥ ﰲ ﺍﻟﺸﻌﺮ ﻋﻨﺪ ﺃﺭﺑﺎﺏ ﺍﳌﻴﺰﺍﻥ ،ﻧﻌﻢ ﻳﻔﻴﺪﻩ ﺣﺴﻨﺎﹰ.
) (١ﻷﻥﹼ ﺍﻟﻨﺎﺱ ﺃﻃﻮﻉ ﻟﻠﺘﺨﻴﻴﻞ ﻣﻨﻬﻢ ﻟﻠﺘﺼﺪﻳﻖ ،ﻭﻣﺪﺍﺭﻩ ﻏﺎﻟﺒﺎﹰ ﻋﻠﻰ ﺍﻷﻛﺎﺫﻳﺐ ،ﻭﻣﻦ ﺛﹶﻢ ﻗﻴﻞ :ﺃﺣﺴﻦ ﺍﻟﺸﻌﺮ ﺃﻛﺬﺑﻪ).ﺡ(.
) (٢ﺍﻟﻌﺎﺭﻑ ﺍﻟﻜﻨﺠﻮﻱ ﱂ ﺃﻫﺘﺪ ﺇﱃ ﻣﻌﺮﻓﺘﻪ ،ﻣﻊ ﺃﻧﻲ ﺍﺳﺘﻮﻋﺒﺖ ﻛﺘﺎﺏ ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ ﰲ ﺍﻟﺒﺤﺚ ﻋﻨﻪ ،ﻭﺍﻟﺴﺒﺐ ﰲ ﻋﺪﻡ ﻣﻌﺮﻓﺘﻪ ﻫﻮ ﺃﻥﹼ
ﺍﳌﺆﻟﻒ ﱂ ﻳﺬﻛﺮ ﺍﲰﻪ ﻭﻻ ﻭﻓﺎﺗﻪ).ﻉ(.
) (٣ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ).ﻉ(.
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ﻭﺍﻟﻜﻼﻡ ﺍﻟﺸﻌﺮﻱ ﺇﺫﺍ ﺃﻧﺸﺪ ﺑﺼﻮﺕ ﻃﻴﺐ ﺍﺯﺩﺍﺩ ﺗﺄﺛﲑﻩ ﰲ ﺍﻟﻨﻔﻮﺱ ،ﺣﱴ ﺭﲟﺎ
ﻳﺰﻳﻞ ﻓﺮﻁ ﺍﻟﺒﻬﺠﺔ ﺍﻟﻌﻤﺎﺋﻢ ﻋﻦ ﺍﻟﺮﺀﻭﺱ.
ﻭﺍﻷﻭﺍﺋﻞ ﻣﻦ ﺍﳊﻜﻤﺎﺀ ﺍﻟﻴﻮﻧﺎﻧﻴﲔ ﻛﺎﻧﻮﺍ ﺃﺣﺮﺹ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺸﻌﺮ.
ﻓﺼﻞ
]ﺍﻟﻘﻴﺎﺱ ﺍﻟﺴﻔﺴﻄﻲ[
ﺍﻟﻘﻴﺎﺱ ﺍﻟﺴﻔﺴﻄﻲ ﻭﻫﻮ :ﻗﻴﺎﺱ ﻣﺮﻛﺐ ﻣﻦ ﺍﻟﻮﳘﻴﺎﺕ) (١ﺍﻟﻜﺎﺫﺑﺔ ﺍﳌﺨﺘﺮﻋـﺔ
ﻟﻠﻮﻫﻢ) ،(٢ﻛﻘﻴﺎﺱ ﻏﲑ ﺍﶈﺴﻮﺱ ﻋﻠﻰ ﺍﶈﺴﻮﺱ) ،(٣ﳓﻮ :ﻛﻞ ﻣﻮﺟﻮﺩ ﻣﺸﺎﺭ
ﺇﻟﻴﻪ.
ﻭﻟﻠﻮﳘﻴﺎﺕ ﻣﺸﺎﺔ ﺷﺪﻳﺪﺓ ﺑﺎﻷﻭﻟﻴﺎﺕ ،ﻭﻟﻮﻻ ﺭﺩ ﺍﻟﻌﻘﻞ ﻭﺍﻟـﺸﺮﻉ ﺣﻜـﻢ
ﺍﻟﻮﻫﻢ ﻟﺪﺍﻡ ﺍﻻﻟﺘﺒﺎﺱ ﺑﻴﻨﻬﻤﺎ.ﻭﻣﻦ ﺍﻟﻜﺎﺫﺑﺔ :ﺍﳌﺸﺒﻬﺎﺕ ﺑﺎﻟﺼﺎﺩﻗﺔ ،ﻭﻫﻲ :ﻗﻀﺎﻳﺎ
ﻳﻌﺘﻘﺪﻫﺎ ﺍﻟﻌﻘﻞ ﺑﺄﻧﻬﺎ ﺃﻭﻟﻴﺔ ،ﺃﻭ ﻣﺸﻬﻮﺭﺓ ،ﺃﻭ ﻣﻘﺒﻮﻟﺔ ،ﺃﻭ ﻣـﺴﻠﹼﻤﺔ ،ﳌﻜـﺎﻥ
ﺍﻻﺷﺘﺒﺎﻩ ﺎ ﻟﻔﻈﺎﹰ) (٤ﺃﻭ ﻣﻌﲎ) (٥ﻓﺘﻮﻗﻊ ﰲ ﺍﻟﻐﻠﻂ.
) (١ﺍﻟﻮﳘﻴﺎﺕ ﻫﻲ :ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻜﺎﺫﺑﺔ ﺍﻟﱵ ﳛﻜﻢ ﺎ ﻭﻫﻢ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﻣﻮﺭ ﻏﲑ ﳏﺴﻮﺳﺔ).ﺡ(.
) (٢ﻫﻜﺬﺍ ﰲ ﺍﻷﺻﻞ).ﻉ(.
) (٣ﻣﻦ ﻗﻴﺎﺱ ﻏﲑ ﺍﶈﺴﻮﺱ ﻋﻠﻰ ﺍﶈﺴﻮﺱ ﻗﻮﻝ ﺑﻌﺾ ﺍﳌﺒﺘﺪﻋﺔ :ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﺘﻜﻠﻢ ﲝﺮﻑ ﻭﺻﻮﺕ؛ ﻷﻥﹼ ﺍﻟﻜﻼﻡ ﻻ ﻳﺘﺼﻮﺭ ﺇﻻ
ﲝﺮﻑ ﻭﺻﻮﺕ .ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻈﺎﳌﻮﻥ ﻋﻠﻮﺍﹰ ﻛﺒﲑﺍﹼ).ﻉ(.
) (٤ﻛﻤﺎ ﺗﻘﻮﻝ ﻟﻌﲔ ﺍﳌﺎﺀ :ﻫﺬﻩ ﻋﲔ ،ﻭﻛﻞ ﻋﲔ ﻳﺴﺘﻀﻲﺀ ﺎ ﺍﻟﻌﺎﱂ).ﺡ(.
) (٥ﻛﻤﺎ ﺗﻘﻮﻝ ﻟﻔﺮﺱ ﻣﻨﻘﻮﺵ ﻋﻠﻰ ﺍﳉﺪﺍﺭ :ﻫﺬﺍ ﻓﺮﺱ ،ﻭﻛﻞ ﻓﺮﺱ ﺻﺎﻫﻞ ،ﻓﻬﺬﺍ ﺻﺎﻫﻞ).ﺡ(.
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ﻭﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ ﻛﺎﺫﺑﺔ ﳑﻮﻫﺔ ﻏﲑ ﻧﺎﻓﻌﺔ ﺑﺎﻟﺬﺍﺕ ،ﻧﻌﻢ ﻧﺎﻓﻌﺔ ﺑﺎﻟﻌﺮﺽ ﺑﺄﻥﹼ
ﺻﺎﺣﺒﻬﺎ ﻻ ﻳﻐﻠﻂ ﻭﻻ ﻳﻐﺎﻟﻂ ،ﻭﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﻳﻐﺎﻟﻂ ﻏﲑﻩ ،ﻭﺃﻥ ﳝﺘﺤﻨﻪ ﺎ ،ﺃﻭ
ﻳﻌﺎﻧﺪﻩ).(١
ﻭﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ ﺇﻥ ﻗﺎﺑﻞ ﺍﳊﻜﻴﻢ ﻳﺴﻤﻰ :ﺳﻮﻓﺴﻄﺎﺋﻴﺎﹰ.
ﻭﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ ﻳﻘﺎﻝ ﳍﺎ :ﺳﻔﺴﻄﺔ ﺃﻱ :ﺣﻜﻤﺔ ﳑﻮﻫﺔ ﻣﻠﻤﻌﺔ.
ﻭﺇﻻ) (٢ﻓﻴﺴﻤﻰ :ﻣﺸﺎﻏﺒﻴﺎﹰ ،ﻭﻫﺬﻩ ﻣﺸﺎﻏﺒﺔ.
ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﻓﺼﺎﺣﺒﻬﺎ ﻏﺎﻟﻂ ﻟﻨﻔﺴﻪ ،ﻣﻐﺎﻟﻂ ﻟﻐﲑﻩ ،ﻭﺻﻨﺎﻋﺘﻪ ﻣﻐﺎﻟﻄﺔ.
ﻭﻫﻲ ﻗﻴﺎﺱ ﻓﺎﺳﺪ ﺇﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﳌﺎﺩﺓ ﻓﻘﻂ ،ﺃﻭﻣﻦ ﺟﻬﺔ ﺍﻟﺼﻮﺭﺓ ﻓﻘﻂ ،ﺃﻭ
ﻛﻠﻴﻬﻤﺎ.
ﻓﺼﻞ
)(٣
ﰲ ﺃﺳﺒﺎﺏ ﺍﻟﻐﻠﻂ
ﺍﻋﻠﻢ ﺃﻥﹼ ﺃﺳﺒﺎﺏ ﺍﻟﻐﻠﻂ ﻣﻊ ﻛﺜﺮﺎ ﺭﺍﺟﻌﺔ ﺇﱃ ﺃﻣﺮﻳﻦ:
ﺃﺣﺪﳘﺎ :ﺳﻮﺀ ﺍﻟﻔﻬﻢ ﻓﻘﻂ.
) (١ﻭﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﺍﳌﻨﺎﻇﺮﺓ ﺍﻷﻏﺮﺍﺽ ﺍﻟﻔﺎﺳﺪﺓ ﻛﺎﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ).ﺡ( .ﺑﺘﺼﺮﻑ.
) (٢ﺃﻱ :ﻭﺇﻥ ﱂ ﻳﻘﺎﺑﻞ ﺍﳊﻜﻴﻢ).ﻉ(.
) (٣ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ).ﻉ(.
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ﻭﺛﺎﻧﻴﻬﻤﺎ ﺍﺷﺘﺒﺎﻩ ﺍﻟﻜﻮﺍﺫﺏ ﺑﺎﻟﺼﻮﺍﺩﻕ .ﻭﺍﻷﻭﻝ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﺴﺒﺐ ﺍﻧﻐﻤـﺎﺱ
ﺍﻟﻨﻔﺲ ﰲ ﻇﻠﻤﺎﺕ ﺍﻟﻮﻫﻢ ،ﺣﱴ ﻳﺴﺘﻴﻘﻦ ﺍﻟﻜﻮﺍﺫﺏ ﺻﺎﺩﻗﺔﹰ ،ﺑﻞ ﺿـﺮﻭﺭﻳﺔﹰ،
ﳓﻮ :ﻛﻞ ﻣﺎ ﻟﻴﺲ ﲟﺒﺼﺮ ﻟﻴﺲ ﲜﺴﻢ ،ﻓﺎﳍﻮﺍﺀ ﻟﻴﺲ ﲜﺴﻢ.
ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ :ﻓﻔﻴﻪ ﺗﻔﺼﻴﻞ ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ).(١
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﶈﻘﻘﲔ :ﺗﺮﺟﻊ ﺇﱃ ﺃﻣﺮ ﻭﺍﺣﺪ ﻭﻫﻮ ﻋﺪﻡ ﺍﻟﺘﻤﻴﺰ ﺑـﲔ ﺍﻟـﺸﻲﺀ
ﻭﺷﺒﻬﻪ ﻓﻘﻂ.
ﻓﺼﻞ
ّ
]ﻋﺪﻡ ﺍﻟﺘﻤﻴﺰ ﺑﲔ ﺍﻟﺸﻲء ﻭﺷﺒﻬﻪ[
ﻋﺪﻡ ﺍﻟﺘﻤﻴﺰ ﺑﲔ ﺍﻟﺸﻲﺀ ﻭﺷﺒﻬﻪ ﻳﻨﻘﺴﻢ ﺇﱃ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻟﻔﺎﻅ .ﻭﺇﱃ ﻣﺎ ﻳﺘﻌﻠﻖ
ﺑﺎﳌﻌﺎﱐ.
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ -ﺃﻋﲏ :ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻟﻔﺎﻅ – ﻗﺴﻤﺎﻥ:
ﺍﻷﻭﻝ :ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻟﻔﺎﻅ ﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺮﻛﻴﺐ.
ﻭﺍﻟﺜﺎﱐ :ﻣﺎ ﻳﺘﻌﻠﻖ ﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺮﻛﻴﺐ.
ﰒ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻷﻟﻔﺎﻅ ﻣﻦ ﺟﻬﺔ ﺍﻷﻭﻝ ﻗﺴﻤﺎﻥ:
ﺍﻷﻭﻝ :ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻟﻔﺎﻅ ﻧﻔﺴﻬﺎ ،ﻭﺫﻟﻚ ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﻷﻟﻔـﺎﻅ ﳐﺘﻠﻔـﺔ ﰲ
ﺍﻟﺪﻻﻟﺔ ﻓﻴﻘﻊ ﻓﻴﻬﺎ ﺍﻻﺷﺘﺒﺎﻩ ﻓﻴﻤﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ،ﻛﺎﻟﻐﻠﻂ ﺍﻟﻮﺍﻗﻊ ﺑـﺴﺒﺐ ﻛـﻮﻥ
) (١ﻟﻌﻠﻪ ﻳﻘﺼﺪ ﻣﺎ ﺳﻴﺄﰐ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﻘﺎﺩﻡ ﻋﻦ ﺍﻟﺘﻤﻴﺰ ﺑﲔ ﺍﻟﺸﻲﺀ ﻭﺷﺒﻬﻪ؛ ﻟﺘﻘﺎﺭﺏ ﺍﻷﻣﺮﻳﻦ).ﻉ(.
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ﺍﻟﻠﻔﻆ ﻣﺸﺘﺮﻛﺎﹰ ﻟﻔﻈﻴﺎﹰ ﺑﲔ ﻣﻌﻨﻴﲔ ﻓﺄﻛﺜﺮ ،ﻭﻛﻮﻥ ﺃﺣﺪ ﻣﻌﺎﻧﻴﻪ ﺣﻘﻴﻘﻴﺎﹰ ﻭﺍﻵﺧـﺮ
ﳎﺎﺯﻳﺎﹰ ،ﻭﻳﻨﺪﺭﺝ ﻓﻴﻪ ﺍﻻﺳﺘﻌﺎﺭﺓ ﻭﺃﻣﺜﺎﳍﺎ .ﻭﻛﻞ ﺫﻟـﻚ ﻳـﺴﻤﻰ ﺑﺎﻻﺷـﺘﺮﺍﻙ
ﺍﻟﻠﻔﻈﻲ ،ﻛﻤﺎ ﺗﻘﻮﻝ ﻟﻌﲔ ﺍﳌﺎﺀ :ﻫﺬﻩ ﻋﲔ ،ﻭﻛﻞ ﻋﲔ ﻳﺴﺘﻀﻲﺀ ـﺎ ﺍﻟﻌـﺎﱂ،
ﻓﻬﺬﻩ ﺍﻟﻌﲔ ﻳﺴﺘﻀﻲﺀ ﺎ ﺍﻟﻌﺎﱂ .ﺃﻭ ﺗﻘﻮﻝ :ﺯﻳﺪ ﺃﺳﺪ ،ﻭﻛﻞ ﺃﺳﺪ ﻟﻪ ﳐﺎﻟـﺐ،
ﻓﺰﻳﺪ ﻟﻪ ﳐﺎﻟﺐ.
ﻭ]ﺳﺒﺐ[) (١ﺍﻟﻐﻠﻂ ﰲ ﺍﻷﻭﻝ ﻛﻮﻥ ﻟﻔﻆ ﺍﻟﻌﲔ ﻣﺸﺘﺮﻛﺎﹰ ﻟﻔﻈﻴﺎﹰ ﺑﲔ ﻋﲔ ﺍﳌـﺎﺀ
ﻭﺍﻟﺸﻤﺲ .ﻭﰲ ﺍﻟﺜﺎﱐ ﻛﻮﻥ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻷﺳﺪ ﻋﻠﻰ ﺯﻳﺪ ﳎﺎﺯﻳـﺎﹰ ،ﻭﻋﻠـﻰ
ﺍﳊﻴﻮﺍﻥ ﺍﳌﻔﺘﺮﺱ ﺣﻘﻴﻘﻴﺎﹰ.
ﻭﺍﻟﺜﺎﱐ :ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻟﻔﺎﻅ ﺑﺴﺒﺐ ﺍﻟﺘﺼﺮﻳﻒ ،ﻛﺎﻻﺷﺘﺒﺎﻩ ﺍﻟﻮﺍﻗـﻊ ﰲ ﻟﻔـﻆ
ﳐﺘﺎﺭ؛ ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ ﻛﺎﻥ ﺃﺻﻠﻪ ﳐﺘﲑﺍﹰ ﺑﻜﺴﺮ ﺍﻟﻴﺎﺀ .ﻭﺇﺫﺍ ﻛـﺎﻥ
ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻛﺎﻥ ﺃﺻﻠﻪ ﳐﺘﲑﺍﹰ ﺑﻔﺘﺤﻬﺎ.
ﻭﺑﺴﺒﺐ ﺍﻹﻋﺠﺎﻡ ﻭﺍﻹﻋﺮﺍﺏ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ :ﻏﻼﻡ ﺣﺴﻦ ،ﻣـﻦ ﻏـﲑ
ﺇﻋﺮﺍﺏ ،ﻓﻴﻈﻦ ﺗﺎﺭﺓﹰ ﺗﺮﻛﻴﺒﺎﹰ ﺗﻮﺻﻴﻔﻴﺎﹰ ،ﻭﺃﺧﺮﻯ ﺇﺿﺎﻓﻴﺎﹰ).(٢
ﻭﺍﳌﺘﻌﻠﻖ ﺑﺎﻷﻟﻔﺎﻅ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺮﻛﻴﺐ ﻓﺈﻣﺎ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﳌﺮﺟﻊ ،ﳓـﻮ:
ﻣﺎ ﻳﻌﻠﻤﻪ ﺍﳊﻜﻴﻢ ﻓﻬﻮ ﻳﻌﻤﻞ ﲟﺎ ﻳﻌﻠﻤﻪ ،ﻓﺈﻥ ﻋﺎﺩ ﺍﻟﻀﻤﲑ ﺇﱃ ﺍﳊﻜﻴﻢ ﺻﺪﻕ،
ﻭﺇﻻ ﻛﺬﺏ.
) (١ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﶈﻘﻖ).ﻉ(.
) (٢ﺇﺫﺍ ﻛﺎﻥ ]ﻏﻼﻡ[ ﻣﻨﻮﻧﺎﹰ ﻭ]ﺣﺴﻦ[ ﻣﺮﻓﻮﻋﺎﹰ ﻳﻜﻮﻥ ﺗﺮﻛﻴﺒﺎﹰ ﺗﻮﺻﻴﻔﻴﺎﹰ ،ﻷﻧﻚ ﺣﻴﻨﺌﺬ ﻭﺻﻔﺖ ﺍﻟﻐﻼﻡ ﺑﺄﻧﻪ ﺣـﺴﻦ .ﻭﺃﻣـﺎ ﺇﺫﺍ ﻛـﺎﻥ
]ﻏﻼﻡ[ ﻏﲑ ﻣﻨﻮﻥ ﻭ]ﺣﺴﻦ[ ﳎﺮﻭﺭﺍﹰ ﻳﻜﻮﻥ ﺇﺿﺎﻓﻴﺎﹰ .ﻷﻧﻚ ﺣﻴﻨﺌﺬ ﺃﺧﱪﺕ ﺑﺄﻥﹼ ﺍﻟﻐﻼﻡ ﺗﺎﺑﻊ ﳊﺴﻦ ،ﻭﻳﻌﺮﺏ ﺣﺴﻦ ﻣﻀﺎﻓﺎﹰ ﺇﻟﻴﻪ).ﻉ(.
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ﻭﺇﻣﺎ ﺑﺈﻓﺮﺍﺩ ﺍﳌﺮﻛﺐ ،ﳓﻮ :ﺍﻟﻨﺎﺭﻧﺞ ﺣﻠﻮ ﺣﺎﻣﺾ ﺻﺎﺩﻕ ،ﻭﺇﻥ ﺃﻓﺮﺩ ﻭﻗﻴـﻞ:
ﻫﺬﺍ ﺣﻠﻮ ﻭﺣﺎﻣﺾ ﱂ ﻳﺼﺪﻕ.
ﻭﺇﻣﺎ ﲜﻤﻊ ﺍﳌﻨﻔﺼﻞ ،ﳓﻮ :ﺯﻳﺪ ﻃﺒﻴﺐ ﻭﻣﺎﻫﺮ ﺻﺪﻕ ،ﻭﺇﻥ ﲨﻊ ﻭﻗﻴﻞ :ﻃﺒﻴﺐ
ﻣﺎﻫﺮ ﻛﺬﺏ.
ﻓﺼﻞ
)(١
ﰲ ﺍﻷﻏﺎﻟﻴﻂ ﺍﻟﺘﻲ ﺗﻘﻊ ﺑﺴﺒﺐ ﺍﳌﻌﲎ
ﻭﻫﺬﻩ ﺃﻳﻀﺎﹰ ﺃﻗﺴﺎﻡ؛ ﻷﻧﻬﺎ ﺇﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﳌﺎﺩﺓ ،ﺃﻭ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﻮﺭﺓ.
ﺃﻣﺎ ﺍﻟﱵ ﻣﻦ ﺟﻬﺔ ﺍﳌﺎﺩﺓ ﻓﻜﻤﺎ ﻳﻜﻮﻥ ﲝﻴﺚ ﺇﺫﺍ ﺭﺗﺐ ﺍﳌﻌﺎﱐ ﻓﻴﻪ ﻋﻠـﻰ ﻭﺟـﻪ
ﻳﻜﻮﻥ ﺻﺎﺩﻗﺎﹰ ﱂ ﻳﻜﻦ ﻗﻴﺎﺳﺎﹰ ،ﻭﺇﺫﺍ ﺭﺗﺐ ﻋﻠﻰ ﻭﺟﻪ ﻳﻜـﻮﻥ ﻗﻴﺎﺳـﺎﹰ ﱂ ﻳﻜـﻦ
ﺻﺎﺩﻗﺎﹰ ،ﻛﻘﻮﻟﻚ :ﺍﻹﻧﺴﺎﻥ ﻧﺎﻃﻖ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻧﺎﻃﻖ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨـﺎﻃﻖ
ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻧﺎﻃﻖ ﲝﻴﻮﺍﻥ ،ﻓﻼ ﺷﻲﺀ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﲝﻴﻮﺍﻥ.
ﺇﺫ ﻣﻊ ﺍﻋﺘﺒﺎﺭ ﻗﻴﺪ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻧﺎﻃﻖ ﺗﻜﺬﺏ ﺍﻟﺼﻐﺮﻯ ،ﻭﻣﻊ ﺣﺬﻓﻪ ﻋﻨـﻬﺎ
ﺗﻜﺬﺏ ﺍﻟﻜﱪﻯ ،ﻭﺇﻥ ﺣﺬﻑ ﻣﻦ ﺍﻟﺼﻐﺮﻯ ﻭﺃﺛﺒﺖ ﰲ ﺍﻟﻜﱪﻯ ﻳﻠﺰﻡ ﺍﺧـﺘﻼﻝ
ﻫﻴﺌﺔ ﺍﻟﻘﻴﺎﺱ ﻟﻌﺪﻡ ﺍﻻﺷﺘﺮﺍﻙ.
) (١ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ).ﻉ(.
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ﻭﺃﻣﺎ ﺍﻟﱵ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﻮﺭﺓ ﻓﻜﻤﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﻫﻴﺌﺔ ﻏﲑ ﻧﺎﲡﺔ ،ﻭﳚﻤﻊ )(١ﺫﻟﻚ
ﺳﻮﺀ ﺍﻟﺘﺄﻟﻴﻒ ،ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ :ﺍﻟﺰﻣﺎﻥ ﳏﻴﻂ ﺑﺎﳊﻮﺍﺩﺙ ،ﻭﺍﻟﻔﻠﻚ ﳏـﻴﻂ ـﺎ
ﺃﻳﻀﺎﹰ ،ﻳﻨﺘﺞ :ﻓﺎﻟﺰﻣﺎﻥ ﻫﻮ ﺍﻟﻔﻠﻚ .ﻭﻫﻮ ﺷﻜﻞ ﺛﺎﻥٍ ،ﻭﻗﺪ ﻓﺎﺕ ﻓﻴـﻪ ﺷـﺮﻁ
ﺍﺧﺘﻼﻑ ﺍﳌﻘﺪﻣﺘﲔ ﺇﳚﺎﺑﺎﹰ ﻭﺳﻠﺒﺎﹰ؛ ﻟﻜﻮﻤﺎ ﻣﻮﺟﺒﺘﲔ ﻫﺎﻫﻨﺎ.
ﻭﺍﻵﻥ ﻧﺬﻛﺮ ﺑﻌﺾ ﺍﳌﻐﺎﻟﻄﺎﺕ ﺍﻟﱵ ﺳﺒﺐ ﻭﻗﻮﻋﻬﺎ ﻓﺴﺎﺩ ﺍﻟﺼﻮﺭﺓ ﻓﻨﻘﻮﻝ:
ﻣﻦ ﺍﳌﻐﺎﻟﻄﺎﺕ ﺍﻟﺼﻮﺭﻳﺔ :ﺍﳌﺼﺎﺩﺭﺓ ﻋﻠﻰ ﺍﳌﻄﻠﻮﺏ) ،(٢ﳓﻮ :ﺯﻳﺪ ﺇﻧﺴﺎﻥ؛ ﻷﻧـﻪ
ﺑﺸﺮ ،ﻭﻛﻞ ﺑﺸﺮ ﺇﻧﺴﺎﻥ.
ﻭﻣﻨﻬﺎ :ﺃﺧﺬ ﻣﺎ ﺑﺎﻟﻌﺮﺽ ﻣﻜﺎﻥ ﻣﺎ ﺑﺎﻟﺬﺍﺕ ،ﳓﻮ :ﺍﳉﺎﻟﺲ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻣﺘﺤﺮﻙ،
ﻭﻛﻞ ﻣﺘﺤﺮﻙ ﻻ ﻳﺜﺒﺖ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ).(٣
ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﺘﻜﺮﺭ ﺍﻷﻭﺳﻂ ﺑﺘﻤﺎﻣﻪ ،ﻛﻤﺎ ﻳﻘﺎﻝ :ﺍﻹﻧﺴﺎﻥ ﻟﻪ ﺷﻌﺮ ،ﻭﻛـﻞ
ﺷﻌﺮ ﻳﻨﺒﺖ ،ﻳﻨﺘﺞ :ﺍﻹﻧﺴﺎﻥ ﻳﻨﺒﺖ .ﻓﺈﻥﹼ ﺍﻷﻭﺳﻂ – ﻟﻪ ﺷﻌﺮ) -(٤ﻭﱂ ﳚﻌـﻞ
ﺑﺘﻤﺎﻣﻪ ﻣﻮﺿﻮﻉ ﺍﻟﻜﱪﻯ.
) (١ﰲ ﺍﻷﺻﻞ ]ﻭﲨﻴﻊ[ ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﺃﻗﺮﺏ ﻟﻠﻤﻌﲎ ،ﻛﻤﺎ ﻳﻈﻬﺮ ﻣﻦ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ).ﻉ(.
) (٢ﺍﳌﺼﺎﺩﺭﺓ ﻋﻠﻰ ﺍﳌﻄﻠﻮﺏ :ﺃﺧﺬ ﺍﻟﻨﺘﻴﺠﺔ ﺑﻌﻴﻨﻬﺎ ﰲ ﺍﻟﻘﻴﺎﺱ ،ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ :ﺟﻌﻞ ﺍﳌﺪﻋﻰ ﺟﺰﺀ ﺍﻟﻘﻴﺎﺱ ﺃﻭ ﻋﻴﻨﻪ ﺃﻭ ﺟﺰﺀ ﻣﺎ ﻳﺘﻮﻗﻒ
ﻋﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ ﺃﻭ ﻋﻴﻨﻪ ،ﻭﻫﺎﻫﻨﺎ ﺍﳌﺪﻋﻰ ﺯﻳﺪ ﺇﻧﺴﺎﻥ ﻭﻗﺪ ﺟﻌﻞ ﺻﻐﺮﻯ ﺍﻟﻘﻴﺎﺱ؛ ﻷﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﺒﺸﺮ).ﺡ( .ﺑﺘﺼﺮﻑ.
) (٣ﻷﻥﹼ ﻛﻠﻤﺔ – ﻣﺘﺤﺮﻙ -ﰲ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺼﻐﺮﻯ ﺭﺍﺟﻌﺔ ﻟﻠﺬﺍﺕ ،ﻭﰲ ﺍﻟﻜﱪﻯ ﺭﺍﺟﻌﺔ ﻟﻠﻌﺮﺽ).ﻉ(.
) (٤ﰲ ﺍﻷﺻﻞ ]ﻟﻪ ﺍﻟﺸﻌﺮ[ ﻭﻟﻌﻞ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﺃﻭﺿﺢ ﻟﻠﻘﺎﺭﺉ).ﻉ(.
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ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻷﻭﺳﻂ ﻣﺘﺸﺎﺎﹰ ﰲ ﺍﳌﻘﺪﻣﺘﲔ؛ ﻻﺧﺘﻼﻓﻪ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻟﻔﻌﻞ،
ﳓﻮ ﻗﻮﻟﻪ :ﺍﻟﺴﺎﻛﺖ ﻣﺘﻜﻠﻢ ،ﻭﺍﳌﺘﻜﻠﻢ ﻟﻴﺲ ﺑﺴﺎﻛﺖ ،ﻳﻨﺘﺞ :ﺍﻟﺴﺎﻛﺖ ﻟـﻴﺲ
ﺑﺴﺎﻛﺖ).(١
ﻭﻣﻨﻬﺎ :ﺍﺧﺘﻼﻝ ﺍﻟﺘﺮﻛﻴﺐ ﺑﺴﺒﺐ ﺷﻚ ﻭﻗﻊ ﺑﺄﻥﹼ ﺍﻟﻘﻴﺪ ﻣﻦ ﺍﳌﻮﺿﻮﻉ ﺃﻭ ﻣـﻦ
ﺍﶈﻤﻮﻝ ،ﻛﻘﻮﳍﻢ :ﺍﻹﻧﺴﺎﻥ ﻭﺣﺪﻩ ﺿﺎﺣﻚ ،ﻭﻛﻞ ﺿﺎﺣﻚ ﺣﻴﻮﺍﻥ ،ﻳﻨـﺘﺞ:
ﺍﻹﻧﺴﺎﻥ ﻭﺣﺪﻩ ﺣﻴﻮﺍﻥ .ﻭﺍﻟﻐﻠﻂ ﺇﻧﻤﺎ ﻧﺸﺄ ﻣﻦ ﺗﻮﻫﻢ ﺃﻥﹼ ﻟﻔﻈﺔ –ﻭﺣﺪﻩ -ﺟﺰﺀ
ﻣﻦ ﺍﳌﻮﺿﻮﻉ ،ﻭﻟﻮ ﺟﻌﻞ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﶈﻤﻮﻝ ﻭﻗﻴﻞ :ﺍﻹﻧـﺴﺎﻥ ﻫـﻮ ﻭﺣـﺪﻩ
ﺿﺎﺣﻚ ،ﻭﻛﻞ ﻣﺎ ﻫﻮ ﻭﺣﺪﻩ ﺿﺎﺣﻚ ﻓﻬﻮ ﺣﻴﻮﺍﻥ ،ﻟﺼﺪﻗﺖ ﺍﻟﻨﺘﻴﺠﺔ؛ ﻷﻧﻬـﺎ
ﺇﺫ ﺫﺍﻙ :ﺍﻹﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ ،ﻓﺎﻟﻐﻠﻂ ﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺳﻮﺀ ﺍﻋﺘﺒﺎﺭ ﺍﳊﻤﻞ.
ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻷﻛﱪ ﳏﻤﻮﻻﹰ ﻋﻠﻰ ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻷﻭﺳﻂ ﰲ ﺍﻟﻜـﱪﻯ،
ﻭﺫﻟﻚ ﻛﻤﺎ ﺗﻘﻮﻝ :ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ ،ﻭﺍﳊﻴﻮﺍﻥ ﻋﺎﻡ ﺃﻭ ﺟـﻨﺲ ﺃﻭ ﻣﻘـﻮﻝ
ﻋﻠﻰ ﻛﺜﲑﻳﻦ ﳐﺘﻠﻔﻲ ﺍﳊﻘﻴﻘﺔ ،ﻓﻴﻨﺘﺞ :ﻛﻞ ﺇﻧﺴﺎﻥ ﻋﺎﻡ ﺃﻭ ﺟﻨﺲ ﺃﻭ ﻣﻘﻮﻝ ﻋﻠﻰ
ﻛﺜﲑﻳﻦ ﳐﺘﻠﻔﻲ ﺍﳊﻘﻴﻘﺔ ،ﻭﻫﻮ ﺑﺎﻃﻞ ﻗﻄﻌﺎﹰ ،ﻭﺍﻟﺴﺒﺐ ﰲ ﺍﻟﻐﻠﻂ ﺇﻧﻤﺎ ﻫﻮ ﺇﳘﺎﻝ
ﻛﻠﻴﺔ ﺍﻟﻜﱪﻯ؛ ﺇﺫ ﺍﻟﻜﱪﻯ ﻃﺒﻴﻌﻴﺔ ﻓﻼ ﻳﺘﻌﺪﻯ ﺍﳊﻜﻢ.
ﻭﻣﻨﻬﺎ :ﻣﺎ ﻳﻘﻊ ﺑﺴﺒﺐ ﺗﻘﺪﻡ ﺍﻟﺮﻭﺍﺑﻂ ﺃﻭ ﺗﺄﺧﺮﻫﺎ ﻋﻦ ﺍﻟﺴﻠﻮﺏ ،ﻭﻛﺬﺍ ﺗﻘـﺪﻡ
ﺍﳉﻬﺔ ﻋﻦ ﺍﻟﺴﻠﻮﺏ ﻭﺗﺄﺧﺮﻫﺎ ﻋﻨﻬﺎ ،ﳓﻮ :ﺯﻳﺪ ﻟﻴﺲ ﻫﻮ ﺑﻘﺎﺋﻢ ،ﻭﺯﻳﺪ ﻫﻮ ﻟﻴﺲ
ﺑﻘﺎﺋﻢ .ﻭﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﻻ ﻳﻜﻮﻥ ،ﻭﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﻳﻜﻮﻥ .ﻭﻻ ﻳﻠـﺰﻡ ﺃﻥ
) (١ﻷﻥﹼ ﻣﺘﻜﻠﻢ ﰲ ﺍﻟﺼﻐﺮﻯ ﺑﺎﻟﻘﻮﺓ ،ﻭﰲ ﺍﻟﻜﱪﻯ ﺑﺎﻟﻔﻌﻞ).ﻉ(.
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ﻳﻜﻮﻥ ،ﻭﻳﻠﺰﻡ ﺃﻥ ﻻ ﻳﻜﻮﻥ .ﻭﺗﻜﺜﺮ ﺍﻟﺴﻠﻮﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ)(١؛ ﻓﺈﻥﹼ ﻣﺮﺍﺗﺐ
ﺍﻟﺸﻔﻌﻴﺔ ﻛﺴﻠﺐ ﺳﻠﺐ ،ﻭﺳﻠﺐ ﺳﻠﺐ ﺳﻠﺐ ﺳـﻠﺐ ﺇﺛﺒـﺎﺕ ،ﻭﺍﻟﻮﺗﺮﻳـﺔ
ﻛﺴﻠﺐ ﺳﻠﺐ ﺍﻟﺴﻠﺐ ﻭﻏﲑﻫﺎ ﺳﻠﺐ.
ﻭﻣﻨﻬﺎ :ﺃﺧﺬ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺬﻫﻨﻴﺔ ﻭﺍﶈﻤﻮﻻﺕ ﺍﻟﻌﻘﻠﻴﺔ) (٢ﺃﻣﻮﺭﺍﹰ ﻋﻴﻨﻴﺔ ،ﻛﻤﺎ ﺇﺫﺍ
ﻗﻴﻞ :ﺇﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻲ ،ﻓﻴﻈﻦ ﺃﻧﻪ ﰲ ﺍﻷﻋﻴﺎﻥ ﻛﺬﻟﻚ ،ﻭﻟﻴﺲ ﻫـﺬﺍ ﺍﻟﻈـﻦ
ﺑﺼﻮﺍﺏ؛ ﻓﺈﻥﹼ ﺍﻟﻜﻠﻴﺔ ﺇﻧﻤﺎ ﺗﻌﺮﺽ ﻟﻸﺷﻴﺎﺀ ﰲ ﺍﻟﺬﻫﻦ ﺩﻭﻥ ﺍﳋﺎﺭﺝ.
ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺤﻘﻴﻖ ﺗﻨﺤﻞ ﺃﻏﻠﻮﻃﺔ ﺃﺧﺮﻯ ،ﻭﺗﻘﺮﻳﺮﻫـﺎ ﺃﻥ ﻳﻘـﺎﻝ :ﺍﳌﻤﺘﻨـﻊ
ﻣﻮﺟﻮﺩ؛ ﻷﻧﻪ ﺇﻥ ﺍﻣﺘﻨﻊ ﺷﻲﺀ ﰲ ﺍﳋﺎﺭﺝ ﻟﻜﺎﻥ ﺍﻣﺘﻨﺎﻋﻪ ﺣﺎﺻﻼﹰ ﰲ ﺍﳋـﺎﺭﺝ،
ﻓﻴﻜﻮﻥ ﺍﳌﻤﺘﻨﻊ ﻣﻮﺟﻮﺩﺍﹰ ﰲ ﺍﳋﺎﺭﺝ ،ﻓﻴﻠﺰﻡ ﻭﺟﻮﺩ ﺍﳌﻤﺘﻨﻊ) ،(٣ﻭﻫـﻮ ﺑﺎﻃـﻞ
ﻗﻄﻌﺎﹰ.
ﻭﺟﻪ ﺍﻻﳓﻼﻝ :ﺃﻥﹼ ﺍﻻﻣﺘﻨﺎﻉ ﺍﻋﺘﺒﺎﺭ ﺫﻫﲏ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﺗـﺼﺎﻑ ﺷـﻲﺀ ﺑـﻪ
ﻭﺟﻮﺩﻩ ﰲ ﺍﳋﺎﺭﺝ ،ﻟﻴﻠﺰﻡ ﻭﺟﻮﺩ ﻟﻠﻤﺘﺼﻒ ﺑﻪ ﰲ ﺍﳋﺎﺭﺝ،
) (١ﺃﻱ :ﻣﻦ ﺍﳌﻐﺎﻟﻄﺎﺕ ﺍﻟﺼﻮﺭﻳﺔ ،ﻓﺄﺧﺬ ﺍﻟﺴﻠﻮﺏ ﺍﻟﻮﺗﺮﻳﺔ ﻭﺟﻌﻠﻬﺎ ﻣﻜﺎﻥ ﺍﻟﺴﻠﻮﺏ ﺍﻟـﺸﻔﻌﻴﺔ ﺧﻄـﺄ؛ ﻷﻥﹼ ﺍﻷﻭﱃ ﻧﻔـﻲ ،ﻭﺍﻟﺜﺎﻧﻴـﺔ
ﺇﺛﺒﺎﺕ).ﺡ(ﺑﺘﺼﺮﻑ.
) (٢ﻗﺪ ﻣﺜﻞ ﺍﶈﺸﻲ ﳍﺬﺍ ﺍﻟﺴﺒﺐ ﲟﺜﺎﻝ ﺃﻭﺿﺢ ﳑﺎ ﺫﻛﺮﻩ ﺍﳌﺼﻨﻒ -ﺭﲪﻬﻤﺎ ﺍﷲ -ﺣﻴﺚ ﻗﺎﻝ] :ﻛﻘﻮﻟﻚ :ﺍﳊـﺪﻭﺙ ﺣـﺎﺩﺙ ،ﻭﻛـﻞ
ﺣﺎﺩﺙ ﻓﻠﻪ ﺣﺪﻭﺙ .ﻓﺎﳊﺪﻭﺙ ﻟﻪ ﺣﺪﻭﺙ .ﻓﺈﻥﹼ ﺍﳊﺪﻭﺙ ﺃﻣﺮ ﺫﻫﲏ ﺃﺧﺬ ﻣﻜﺎﻥ ﺍﳋﺎﺭﺟﻲ ،ﻓﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﳊﺪﻭﺙ). [.ﻉ(.
) (٣ﻭﺻﻮﺭﺓ ﺍﻟﻘﻴﺎﺱ ﻫﻜﺬﺍ :ﺇﻥ ﺍﻣﺘﻨﻊ ﺷﻲﺀ ﰲ ﺍﳋﺎﺭﺝ ﻟﻜﺎﻥ ﺍﻣﺘﻨﺎﻋﻪ ﺣﺎﺻﻼﹰ ﰲ ﺍﳋﺎﺭﺝ ،ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﺍﻣﺘﻨﺎﻋﻪ ﺣﺎﺻـﻼﹰ ﰲ ﺍﳋـﺎﺭﺝ
ﻛﺎﻥ ﻣﻮﺣﻮﺩﺍﹰ ﰲ ﺍﳋﺎﺭﺝ).ﺡ(.
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ﻭﻣﻨﻬﺎ :ﺃﺧﺬ ﻣﺜﺎﻝ ﺍﻟﺸﻲﺀ ﻣﻜﺎﻧﻪ .ﻛﻤﺎ ﺗﻘﻮﻝ ﳌﺜﺎﻝ ﺍﻟﻨﺎﺭ :ﺇﻧﻪ ﻧﺎﺭ ،ﻭﻛﻞ ﻧـﺎﺭ
ﳏﺮﻗﺔ ،ﻓﻬﻮ ﳏﺮﻕ.
ﻭﻫﺬﺍ ﺍﻻﺷﺘﺒﺎﻩ ﻫﻮ ﺍﻟﺬﻱ ﺍﺣﺘﺞ ﺑﻪ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻠﻮﺟﻮﺩ ﺍﻟﺬﻫﲏ ،ﺣﻴﺚ ﻗﺎﻟﻮﺍ :ﻟﻮ
ﺣﺼﻠﺖ ﺍﻷﺷﻴﺎﺀ ﺑﺄﻧﻔﺴﻬﺎ ﻟﺰﻡ ﺍﺣﺘﺮﺍﻕ ﺍﻟﺬﻫﻦ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﻨﺎﺭ ،ﻭﺍﺧﺘﺮﺍﻗـﻪ
ﻋﻨﺪ ﺗﺼﻮﺭ ﺍﳉﺒﻞ ،ﻭﺍﺗﺼﺎﻓﻪ ﺑﺎﻟﺒﻴﺎﺽ ﻭﺍﻟﺴﻮﺍﺩ ﻋﻨﺪ ﺗﺼﻮﺭﳘﺎ ،ﻭﻫﻜﺬﺍ.
ﻭﺣﻠﻪ :ﺃﻧﻪ ﻣﻦ ﺑﺎﺏ ﺃﺧﺬ ﻣﺎ ﺑﺎﻟﻌﺮﺽ ﻣﻜﺎﻥ ﻣﺎ ﺑﺎﻟﺬﺍﺕ ،ﻳﻌﲏ :ﺃﻥﹼ ﺍﻻﺣﺘﺮﺍﻕ
ﻭﺍﳋﺮﻕ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﱵ ﺗﻠﺤﻖ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻭﺟﺪ ﺑﻮﺟﻮﺩ ﺃﺻـﻠﻲ
ﺧﺎﺭﺟﻲ ،ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﻟﻠﻮﺟﻮﺩ ﺍﻟﻈﻠﹼﻲ ﺍﻟﺬﻫﲏ.
ﻭﻣﻨﻬﺎ :ﺃﺧﺬ ﺟﺰﺀ ﺍﻟﻌﻠﺔ ﻣﻜﺎﻥ ﺍﻟﻌﻠﺔ ،ﻛﻤﺎ ﺇﺫﺍ ﲪﻞ ﺳﺒﻌﻮﻥ ﺭﺟﻼﹰ ﺣﺠﺮﺍﹰ ﺛﻘﻴﻼﹰ
ﺳﺒﻌﲔ ﻓﺮﺳﺨﺎﹰ ﻣﺜﻼﹰ ،ﻓﻴﺘﻮﻫﻢ ﺃﻥﹰ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﳛﻤﻠﻪ ﻓﺮﺳﺨﺎﹰ ﻭﺍﺣﺪﺍﹰ.
ﻭﻣﻨﻬﺎ :ﺇﺟﺮﺍﺀ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻮﻳﺔ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ ،ﻛﻤﺎ ﺗﻘﻮﻝ :ﺍﻹﻧﺴﺎﻥ ﻟـﻴﺲ
ﺑﺄﻭﱃ ﺑﺈﺿﺎﻓﺔ ﺍﻟﻨﻔﺲ ﺍﻟﻨﺎﻃﻘﺔ ﻣﻦ ﺍﻟﻌﺼﻔﻮﺭ ﺑﻌﺪ ﻣﺎ ﺍﺷﺘﺮﻛﺎ ﰲ ﺍﳊﻴﻮﺍﻧﻴﺔ،
ﻭﻣﻨﻬﺎ :ﻣﺎ ﻳﻘﻊ ﻣﻦ ﻗﻠﺔ ﺍﳌﺒﺎﻻﺓ ﺑﺎﳊﻴﺜﻴﺎﺕ ﻭﺗﺮﻙ ﺍﻻﻋﺘﻨﺎﺀ ﺎ ،ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋـﻞ:
ﻛﻞ ﺃﺑﻴﺾ ﺩﺍﺧﻞ ﰲ ﺣﻘﻴﻘﺘﻪ ﺍﻟﺒﻴﺎﺽ ،ﻭﺯﻳﺪ ﺃﺑﻴﺾ ،ﻓﻴﻠﺰﻡ ﺩﺧﻮﻝ ﺍﻟﺒﻴﺎﺽ ﰲ
ﺣﻘﻴﻘﺘﻪ.
ﻭﻣﻨﺸﺄ ﺍﻟﻐﻠﻂ ﻓﻴﻪ :ﺃﻥﹼ ﺍﻟﺒﻴﺎﺽ ﺩﺍﺧﻞ ﰲ ﻣﻔﻬﻮﻡ ﺍﻷﺑﻴﺾ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺃﺑﻴﺾ،
ﻻ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺣﻴﻮﺍﻥ ﻭ ﺇﻧﺴﺎﻥ.
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ﻭﻣﻨﻬﺎ ﻗﻮﳍﻢ :ﳑﺎﺛﻞ ﺍﳌﻤﺎﺛﻞ ﳑﺎﺛﻞ ،ﳓﻮ :ﺍﻹﻧﺴﺎﻥ ﳑﺎﺛﻞ ﺍﻟﻨﺨﻠﺔ ،ﻭﺍﻟﻨﺨﻠﺔ ﳑﺎﺛﻠﺔ
ﻟﻠﺤﺠﺮ ﰲ ﻛﻮﻧﻪ ﻏﲑ ﺫﻱ ﻧﻔﺲ ،ﻓﻴﻠﺰﻡ ﻛﻮﻥ ﺯﻳﺪ ﲨﺎﺩﺍﹰ).(١
ﻭﻭﺟﻪ ﺍﻟﺘﻐﻠﻴﻂ :ﺃﻥﹼ ﳑﺎﺛﻠﺘﻬﺎ ﻟﻺﻧﺴﺎﻥ ﰲ ﺃﻣﺮ ﻭﻫﻮ ﺍﻟﻄﻮﻝ ﻣﺜﻼﹰ ،ﻭﳑﺎﺛﻠﺘﻬﺎ
ﻟﻠﺤﺠﺮ ﰲ ﺷﻲﺀ ﺁﺧﺮ.
ﻭﳑﺎ ﻳﻮﻗﻊ ﰲ ﺍﻟﻐﻠﻂ :ﺃﺧﺬ ﺍﻟﻌﺪﻡ ﺍﳌﻘﺎﺑﻞ ﻟﻠﻤﻠﻜﺔ ﻣﻜﺎﻥ ﺍﻟﻀﺪ ﻭﺍﻟﻨﻘﻴﺾ،
ﻛﺎﻟﺴﻜﻮﻥ ﻓﺈﻧﻪ ﻋﺪﻡ ﺍﳊﺮﻛﺔ ﻋﻤﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺘﺤﺮﻙ ،ﻭﻛﺎﻟﻌﻤﻰ ﻓﺈﻧﻪ ﻋﺪﻡ
ﺍﻟﺒﺼﺮ ﻋﻤﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻜﻮﻥ ﺑﺼﲑﺍﹰ؛ ﻓﻴﻈﻦ ﺃﻥﹼ ﺍﺮﺩ) (٢ﺳﺎﻛﻨﺔ ،ﻭﺍﳉﺪﺍﺭ
ﺃﻋﻤﻰ.
ﻭﻣﻦ ﺍﳌﻐﺎﻟﻄﺎﺕ ﺍﳌﺸﻬﻮﺭﺓ :ﻗﻮﳍﻢ :ﻻ ﳝﻜﻦ ﲢﺼﻴﻞ ﳎﻬﻮﻝ؛ﻷﻥﹼ ﺫﻟﻚ ﺍﻬﻮﻝ
ﺇﺫ ﺣﺼﻞ ﻓﺒﻤﺎ ﺗﻌﺮﻑ ﺃﻧﻪ ﻣﻄﻠﻮﺑﻚ؟ ﻓﻼ ﺑﺪ ﻣﻦ ﺑﻘﺎﺀ ﺍﳉﻬﻞ ﻭﻭﺟﻮﺩ ﺍﻟﻌﻠﻢ
ﻗﺒﻠﻪ ﺣﱴ ﺗﻌﺮﻑ ﺃﻧﻪ ﻫﻮ ،ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﳝﺘﻨﻊ ﲢﺼﻴﻠﻪ.
ﺃﻣﺎ ﻋﻠﻰ ﺍﻷﻭﻝ :ﻓﻼﺳﺘﺤﺎﻟﺔ ﻣﻌﺮﻓﺘﻪ ﺇﺫﺍ ﻭﺟﺪ.
ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﺜﺎﱐ :ﻓﻼﻣﺘﻨﺎﻉ ﲢﺼﻴﻞ ﺍﳊﺎﺻﻞ.
ﻭﺍﳉﻮﺍﺏ :ﺃﻥﹼ ﺍﳌﻄﻠﻮﺏ ﻣﻌﻠﻮﻡ ﻣﻦ ﻭﺟﻪ ،ﻭﳎﻬﻮﻝ ﻣﻦ ﻭﺟﻪ .ﻓﺒﻌﺪ ﺣﺼﻮﻝ
ﺍﻬﻮﻝ ﻳﻌﻠﻢ ﺑﺎﻟﻮﺟﻪ ﺍﻬﻮﻝ ﺍﳌﺨﺼﺺ ﺃﻧﻪ ﺍﳌﻄﻠﻮﺏ .ﻭﻫﺬﺍ ﻛﻤﺜﻞ ﻋﺒﺪ ﺃﺑﻖ
) (١ﻫﻜﺬﺍ ﰲ ﺍﻷﺻﻞ ،ﻭﻟﻮ ﻗﺎﻝ ﺍﳌﺼﻨﻒ-ﺭﲪﻪ ﺍﷲ] :-ﻓﻴﻠﺰﻡ ﻛـﻮﻥ ﺍﻹﻧـﺴﺎﻥ ﺣﺠـﺮﺍﹰ[ ﻟﻜـﺎﻥ ﺃﻭﱃ؛ ﻟﻴﺤـﺼﻞ ﺍﻟﺘﻄـﺎﺑﻖ ﺑـﲔ
ﺍﳌﻘﺪﻣﺔ ﻭﺍﻟﻨﺘﻴﺠﺔ).ﻉ(.
) (٢ﻫﻜﺬﺍ ﰲ ﺍﻷﺻﻞ).ﻉ(.
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ﺇﺫﺍ ﻭﺟﺪ ﻓﺈﻧﻪ ﻛﺎﻥ ﻣﻌﻠﻮﻡ ﺍﻟﺬﺍﺕ ﳎﻬﻮﻝ ﺍﳌﻜﺎﻥ ،ﻓﺒﻌﺪ ﻣﺎ ﻭﺟﺪ ﻋﺮﻓﺖ ﲟﺎ
ﻛﻨﺖ ﻋﺎﺭﻓﺎﹰ ﺑﻪ ﻣﻦ ﺫﺍﺗﻪ ﻭﺻﻮﺭﺗﻪ ﺃﻧﻪ ﺁﺑﻘﻚ.
ﺃﻏﻠﻮﻃﺔ :ﻟﻮ ﱂ ﺗﺼﺪﻕ ﻗﻀﻴﺔ ﱂ ﻳﺼﺪﻕ ﺯﻳﺪ ﻗﺎﺋﻢ ،ﻭﻛﻠﻤﺎ ﱂ ﻳﺼﺪﻕ ﺯﻳﺪ ﻗﺎﺋﻢ
ﺻﺪﻕ ﻧﻘﻴﻀﻪ ﺃﻋﲏ :ﺯﻳﺪ ﻟﻴﺲ ﺑﻘﺎﺋﻢ ،ﻳﻨﺘﺞ :ﻛﻠﻤﺎ ﱂ ﺗﺼﺪﻕ ﻗﻀﻴﺔ ﺻﺪﻕ ﺯﻳﺪ
ﻟﻴﺲ ﺑﻘﺎﺋﻢ ﻣﻊ ﺃﻧﻬﺎ ﻗﻀﻴﺔ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ.
ﻭﺍﳊﻞ :ﺃﻥﹼ ﺍﻟﺘﻘﺎﺩﻳﺮ ﺍﳌﺄﺧﻮﺫﺓ ﰲ ﺍﻟﻜﱪﻯ ﺃﻋﲏ ﻗﻮﻟﻚ :ﻛﻠﻤﺎ ﱂ ﻳﺼﺪﻕ ﺯﻳﺪ
ﻗﺎﺋﻢ ﺻﺪﻕ ﻧﻘﻴﻀﻪ ﺃﻋﲏ :ﺯﻳﺪ ﻟﻴﺲ ﺑﻘﺎﺋﻢ ،ﺇﻥ ﻛﺎﻧﺖ ﻭﺍﻗﻌﻴﺔ ﻓﺼﺪﻗﻬﺎ ﻣﺴﻠﹼﻢ،
ﻟﻜﻦ ﻻ ﺍﻧﺪﺭﺍﺝ)(١؛ ﺇﺫ ﺍﳊﻜﻢ ﰲ ﺍﻟﺼﻐﺮﻯ ﻋﻠﻰ ﺍﻟﺘﻘﺎﺩﻳﺮ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﻐﲑ
ﻭﺍﻗﻌﻴﺔ) ،(٢ﺿﺮﻭﺭﺓ ﺃﻥﹼ ﻋﺪﻡ ﺻﺪﻕ ﻗﻀﻴﺔ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﻣﻦ ﺍﳌﻤﺘﻨﻌﺎﺕ .ﺿﺮﻭﺭﺓ
ﺃﻥﹼ ﻗﻮﻟﻨﺎ :ﺍﻟﻮﺍﺟﺐ ﻣﻮﺟﻮﺩ ،ﺃﻭ ﲰﻴﻊ ،ﺃﻭ ﺑﺼﲑ ﻭﺍﺟﺐ ﺍﻟﺼﺪﻕ ،ﻓﻴﻜﻮﻥ ﻋﺪﻡ
ﺻﺪﻗﻬﺎ ﳏﺎﻻﹰ.
ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻘﺎﺩﻳﺮ ﺍﻟﻜﱪﻯ ﺃﻋﻢ ﻣﻨﻌﻨﺎ ﺍﻟﻜﻠﻴﺔ ﺇﺫ ﻛﺬﺏ ﺍﻟﺸﻲﺀ ﺇﻧﻤﺎ ﻳﺴﺘﻠﺰﻡ
ﺻﺪﻕ ﻧﻘﻴﻀﻪ ﲝﺴﺐ ﺍﻟﻮﺍﻗﻊ؛ ﻓﺈﻧﻪ ﺟﺎﺋﺰ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﶈﺎﻝ ﺃﻥ ﻳﻜﺬﺏ
ﺍﻟﻨﻘﻴﻀﺎﻥ ﻣﻌﺎﹰ؛ ﻷﻥﹼ ﺍﶈﺎﻝ ﺟﺎﺋﺰ ﺃﻥ ﻳﺴﺘﻠﺰﻡ ﳏﺎﻻﹰ ﺁﺧﺮ.
) (١ﻳﻌﲏ :ﻟﻮ ﺍﻋﺘﱪﺕ ﰲ ﺍﻟﻜﱪﻯ ﺍﻟﺘﻘﺎﺩﻳﺮ ﺗﺼﺪﻕ ﻟﻜﻦ ﻻ ﻳﻨﺪﺭﺝ ﺍﻷﺻﻐﺮ ﲢﺖ ﺍﻷﻛﱪ؛ ﻷﻥﹼ ﺍﳊﻜﻢ ﰲ ﺍﻟﻜـﱪﻯ ﻋﻠـﻰ ﺍﻟﺘﻘـﺎﺩﻳﺮ
ﺍﻟﻮﺍﻗﻌﻴﺔ ،ﻭﰲ ﺍﻟﺼﻐﺮﻯ ﻋﻠﻰ ﺍﻟﺘﻘﺎﺩﻳﺮ ﺍﻟﻔﺮﺿﻴﺔ ﺍﳌﻤﺘﻨﻌﺔ).ﺡ(.
) (٢ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﻟﻨﺤﻮﻱ ﺻﻔﺤﺔ ).ﻉ(.
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ﻭﻳﻘﺮﺏ ﻣﻦ ﻫﺬﻩ ﺍﻷﻏﻠﻮﻃﺔ :ﺍﳌﻐﺎﻟﻄﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻮﺭﻭﺩ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﺜﺒﺖ ﺎ
ﺃﻱ ﻣﻄﻠﻮﺏ ﺃﺭﺩﺕ ﺻﺎﺩﻗﺎﹰ ﻛﺎﻥ ﺃﻭ ﻛﺎﺫﺑﺎﹰ ،ﻓﺘﻘﻮﻝ:
ﺍﳌﺪﻋﻰ ﺛﺎﺑﺖ؛ ﻷﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﺍﳌﺪﻋﻰ ﺛﺎﺑﺘﺎﹰ ﻛﺎﻥ ﻧﻘﻴﻀﻪ ﺛﺎﺑﺘﺎﹰ ،ﻭﻛﻠﻤﺎ ﻛﺎﻥ
ﻧﻘﻴﻀﻪ ﺛﺎﺑﺘﺎﹰ ﻛﺎﻥ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺎﹰ ﻳﻨﺘﺞ :ﻟﻮ ﱂ ﻳﻜﻦ ﺍﳌﺪﻋﻰ ﺛﺎﺑﺘﺎﹰ ﻛﺎﻥ
ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺎﹰ.
ﻭﺑﻌﻜﺲ ﺍﻟﻨﻘﻴﺾ :ﻟﻮ ﱂ ﻳﻜﻦ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺎﹰ ﻛﺎﻥ ﺍﳌﺪﻋﻰ ﺛﺎﺑﺘﺎﹰ ﻣﻊ ﺃﻧﻪ
ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ.
ﻫﺬﺍ ﺧﻠﻒ ﲢﲑ ﺍﻟﻌﻘﻼﺀ ﰲ ﺣﻠﻪ:
ﻓﻤﻦ ﻗﺎﺋﻞ ﻳﻘﻮﻝ :ﺇﻧﺎ ﻻ ﻧﺴﻠﻢ ﺃﻥﹼ ﺗﻠﻚ ﺍﻟﺸﺮﻃﻴﺔ ﺗﻨﻌﻜﺲ ﺬﺍ ﺍﻟﻌﻜﺲ ﺇﱃ
ﻫﺬﻩ ﺍﻟﺸﺮﻃﻴﺔ ،ﻛﻴﻒ ﻭﺍﻟﺸﻴﺌﺎﻥ ﰲ ﺍﻷﺻﻞ ﻭﺍﻟﻌﻜﺲ ﳐﺘﻠﻔﺎﻥ ﺑﺎﻟﻌﻤﻮﻡ
ﻭﺍﳋﺼﻮﺹ).(١
ﺑﻞ ﻋﻜﺲ ﻫﺬﻩ ﺍﻟﺸﺮﻃﻴﺔ ﻗﻮﻟﻨﺎ :ﻛﻠﻤﺎ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺛﺎﺑﺘﺎﹰ ﻛﺎﻥ ﺍﳌﺪﻋﻰ
ﺛﺎﺑﺘﺎﹰ .ﻭﻫﻮ ﺣﻖ.
ﻭﺇﻥ ﺷﺌﺖ ﻗﻠﺖ ﺑﺘﻘﺮﻳﺮ ﺁﺧﺮ :ﺇﻥﹼ ﻋﻜﺲ ﺗﻠﻚ ﺍﻟﺸﺮﻃﻴﺔ :ﻟﻮ ﱂ ﻳﻜﻦ ﺷﻲﺀ ﻣﻦ
ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺎﹰ ﰲ ﺿﻤﻦ ﻧﻘﻴﺾ ﺍﳌﺪﻋﻰ ﻛﺎﻥ ﺍﳌﺪﻋﻰ ﺛﺎﺑﺘﺎﹰ.ﻭﻣﻦ ﳎﻴﺐ ﳚﻴﺐ ﺑﺄﻥﹼ
ﺍﳌﻘﺪﻡ ﰲ ﺍﻟﻌﻜﺲ ﳏﺎﻝ) ،(٢ﻭﺍﶈﺎﻝ ﺟﺎﺋﺰ ﺃﻥ ﻳﺴﺘﻠﺰﻡ ﻧﻘﻴﻀﻪ ﻓﻼ ﺧﻠﻒ.
) (١ﺃﻱ :ﻟﻔﻆ ﺍﻟﺸﻲﺀ ﰲ ﺍﻟﻨﺘﻴﺠﺔ ﺧﺎﺹ؛ ﻷﻥﹼ ﺍﳌﺮﺍﺩ ﺑﻪ ﻫﻮ ﻧﻘﻴﺾ ﺍﻟﻨﺘﻴﺠﺔ ،ﻭﺍﻟﺸﻲﺀ ﰲ ﺍﻟﻌﻜﺲ ﻋﻠﻰ ﻋﻤﻮﻣﻪ).ﺡ(.
) (٢ﺍﳌﻘﺪﻡ ﰲ ﺍﻟﻌﻜﺲ ﻫﻮ ﻗﻮﻟﻪ ]:ﻟﻮ ﱂ ﻳﻜﻦ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺎﹰ[).ﻉ(.
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ﻭﻗﺪ ﻭﻗﻊ ﺍﻹﻃﻨﺎﺏ ﰲ ﺗﻔﺼﻴﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﳌﺎ ﺃﻥﹼ ﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﺪﻭﻧﺔ ﰲ ﻫﺬﺍ ﺍﻟﻔﻦ
ﺍﻟﱵ ﺟﺮﺕ ﰲ ﺯﻣﺎﱐ ﻫﺬﺍ ﻋﺎﺩﺓ ﻗﺮﺍﺀﺎ ﺧﺎﻟﻴﺔ ﻣﻦ ﺗﻔﺼﻴﻞ ﺑﺎﺏ ﺍﳌﻐﺎﻟﻄﺔ ﻓﺮﺃﻳﺖ
ﺃﻥ ﺃﻭﺷﺢ ﺑﺬﻛﺮﻩ ﺭﺳﺎﻟﱵ ﻫﺬﻩ ﻟﺘﻜﻮﻥ ﻧﺎﻓﻌﺔ ﻟﻠﻤﺘﻌﻠﻤﲔ ،ﻣﻔﻴﺪﺓ ﻟﻠﻄﺎﻟﺒﲔ.
ﻓﺼﻞ
] ﺍﻟﻘﻴﺎﺱ ﺍﻟﺬﻱ ﺇﺣﺪﻯ ﻣﻘﺪﻣﺘﻴﻪ ﻏﲑ ﺑﺮﻫﺎﻧﻴﺔ[
ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺇﺣﺪﻯ ﻣﻘﺪﻣﱵ ﺍﻟﻘﻴﺎﺱ ﻏﲑ ﺑﺮﻫﺎﻧﻴﺔ ﺑﻞ ﻛﺎﻧﺖ
ﺟﺪﻟﻴﺔ ،ﺃﻭ ﺧﻄﺎﺑﻴﺔ ،ﺃﻭ ﺷﻌﺮﻳﺔ ،ﺃﻭ ﻏﲑﻫﺎ ﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ﺃﻳﻀﺎﹰ ﻏﲑ ﺑﺮﻫﺎﱐ،
ﻭﻛﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻘﻴﺎﺱ ﺍﳉﺪﱄ ﻭﻧﻈﺎﺋﺮﻩ.
ﻭﺑﺎﳉﻤﻠﺔ ﻓﺎﳌﺆﻟﻒ ﻣﻦ ﺍﻟﺮﺍﺟﺢ ﻭﺍﳌﺮﺟﻮﺡ ﻣﺮﺟﻮﺡ).(١
ﻭﻫﺎﻫﻨﺎ ﻗﺪ ﰎ ﲝﺚ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳋﻤﺲ .ﻭﺑﻪ ﲤﺖ ﻣﻘﺎﺻﺪ ﺍﻟﻔﻦ ﺑﻨﻮﻋﻴﻪ ،ﺃﻋﲏ:
ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﻟﺘﺼﻮﺭ ،ﻭﺍﳌﻮﺻﻞ ﺇﱃ ﺍﻟﺘﺼﺪﻳﻖ.
) (١ﺃﻱ :ﺇﺫﺍ ﺍﺷﺘﻤﻞ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻣﻘﺪﻣﺔ ﺑﺮﻫﺎﻧﻴﺔ ﻭﻣﻘﺪﻣﺔ ﺷﻌﺮﻳﺔ ﻣﺜﻼﹰ ،ﻓﺎﳌﻘﺪﻣﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺭﺍﺟﺤﺔ ﻭﺍﳌﻘﺪﻣﺔ ﺍﻟﺸﻌﺮﻳﺔ ﻣﺮﺟﻮﺣﺔ ،ﻭﻳﺼﺒﺢ
ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻣﺮﺟﻮﺣﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺬﻱ ﻛﻼ ﻣﻘﺪﻣﺘﻴﻪ ﺑﺮﻫﺎﻧﻴﺔ).ﻉ(.
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ﺧــــــــــــــــﺎﺗــــــــــــــــــــــﻤــــــﺔ
ّ
] ﰲ ﺃﻥ ﻟﻜﻞ ﻋﻠﻢ ﺛﻼﺛﺔ ﺃﻣﻮﺭ[
ﻟﻜﻞ ﻋﻠﻢ ﺛﻼﺛﺔ ﺃﻣﻮﺭ:
ﺃﺣﺪﻫﺎ :ﺍﳌﻮﺿﻮﻉ ،ﻭﻫﻮ :ﻣﺎ ﻳﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻢ ﻋﻦ ﻋﻮﺍﺭﺿﻪ ﻭﻟﻮﺍﺣﻘﻪ ﺍﻟﺬﺍﺗﻴﺔ،
ﻛﺒﺪﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻌﻠﻢ ﺍﻟﻄﺐ ،ﻭﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻜﻼﻡ ﻟﻌﻠﻢ ﺍﻟﻨﺤﻮ ،ﻭﺍﳌﻘﺪﺍﺭ ﺍﳌﺘﺼﻞ
ﻟﻌﻠﻢ ﺍﳍﻨﺪﺳﺔ ،ﻭﺍﳌﻌﻠﻮﻡ ﺍﻟﺘﺼﻮﺭﻱ ﻭﺍﳌﻌﻠﻮﻡ ﺍﻟﺘﺼﺪﻳﻘﻲ ﻟﺼﻨﺎﻋﱵ ﻫﺬﻩ.
ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﺒﺤﺚ ﻋﻦ ﻭﺟﻮﺩ ﺍﳌﻮﺿﻮﻉ ،ﻭﻻ ﻳﺒﺤﺚ ﻋﻦ ﻣﺎﻫﻴﺘـﻪ
ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﻣﻮﺿﻮﻉ ﻟﻪ.
ﻓﻼ ﻳﺒﺤﺚ ﺍﻟﻄﺒﻴﺐ ﻋﻦ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻣﻮﺟﻮﺩ ،ﺃﻭ ﺟﺴﻢ ﻧﺎﻡ ﺃﻭ
ﺣﻴﻮﺍﻥ ﻧﺎﻃﻖ .ﻭﻻ ﺍﻟﻨﺤﻮﻱ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻜﻼﻡ.
ﻭﻣﻦ ﰒ ﳌﺎ ﻛﺎﻥ ﻣﻮﺿﻮﻉ ﻋﻠﻢ ﺍﻟﻄﺒﻴﻌﻲ ﺍﳉﺴﻢ ﺍﳌﻄﻠﻖ ،ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﻔﻦ
ﻳﻮﺭﺩ ﻣﺒﺎﺣﺚ ﺍﳍﻴﻮﱃ ﻭﺍﻟﺼﻮﺭﺓ) ،(١ﺃﺷﻜﻞ ﻋﻠﻴﻪ ﺃﻥﹼ ﺍﳍﻴﻮﱃ ﻭﺍﻟﺼﻮﺭﺓ ﻣﻦ
ﺃﺟﺰﺍﺀ ﺍﳉﺴﻢ ﻭﻣﻘﻮﻣﺎﺗﻪ ،ﻓﻜﻴﻒ ﻳﻮﺭﺩ ﻫﺬﻩ ﺍﳌﺒﺎﺣﺚ ﰲ ﺍﻟﻄﺒﻴﻌﻴﺎﺕ؟!
) (١ﺍﳍﻴﻮﱃ :ﺍﳌﺎﺩﺓ ﺃﻭ ﺍﳉﻮﻫﺮ ﺍﺮﺩ ﻣﻦ ﺃﻳﺔ ﺻﻮﺭﺓ ﺟﺴﻤﺎﻧﻴﺔ ،ﻭﻳﻘﺒﻞ ﺍﻟﺼﻮﺭ ﺍﳉﺴﻤﺎﻧﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺍﻟﺘﺨﻴـﻞ ﺃﻭ ﺍﻟﺘـﺼﻮﺭ ﺍﻟـﺬﻫﲏ،
ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻮﺍﻗﻊ.
ﻭﺍﻟﺼﻮﺭﺓ ﰲ ﻣﻘﺎﺑﻞ ﺍﳍﻴﻮﱃ ،ﻭﻫﻲ :ﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ﺃﻭ ﺍﳉﻮﻫﺮ ]ﺍﳍﻴﻮﱃ[ ،ﻭﻫﻲ ﺗﻼﺣﻆ ﺃﻭ ﺗﺘﺨﻴﻞ ﰲ ﺍﻟﺬﻫﻦ ﻣﻨﻌﺰﻟـﺔ
ﻋﻦ ﺍﳍﻴﻮﱃ .ﻭﻟﻜﻦ ﻻ ﺗﻮﺟﺪ ﰲ ﺍﻟﻮﺍﻗﻊ ﺻﻮﺭﺓ ﺩﻭﻥ ﻫﻴﻮﱃ.
ﺍﻧﻈﺮ :ﺿﻮﺍﺑﻂ ﺍﳌﻌﺮﻓﺔ ﺻﻔﺤﺔ).٣٤٩ﻉ(.
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ﻭﺍﻋﺘﺬﺭ ﻣﻦ ﻗﺒﻠﻪ ﺑﺄﻥﹼ ﻫﺬﻩ ﺍﳌﺒﺎﺣﺚ ﺍﺳﺘﻄﺮﺍﺩﻳﺔ.
ﻭﺛﺎﻧﻴﻬﺎ :ﻣﺒﺎﺩﺋﻪ ،ﻭﺍﳌﺒﺎﺩﺉ :ﻣﺎ ﻳﻨﺘﻬﻲ ﻋﻠﻴﻪ ﺍﳌﺴﺎﺋﻞ).(١
ﻭﻫﻲ ﺇﻣﺎ ﺗﺼﻮﺭﻳﺔ ﺃﻱ :ﺣﺪﻭﺩ ﺗﻮﺭﺩ ﳌﻮﺿﻮﻉ ﺍﻟﺼﻨﺎﻋﺔ ﻭﺃﺟﺰﺍﺋﻪ ﻭﺟﺰﺋﻴﺎﺗﻪ
ﻭﺃﻋﺮﺍﺿﻪ ﺍﻟﺬﺍﺗﻴﺔ.
ﺃﻭ ﺗﺼﺪﻳﻘﻴﺔ ﻭﻫﻲ :ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﱵ ﺗﺆﻟﻒ ﻣﻨﻬﺎ ﻗﻴﺎﺳﺎﺗﻪ] ،ﻭﻫﻲ[ ) (٢ﺇﻣﺎ
ﺑﺪﻳﻬﻴﺔ ﻭﺗﺴﻤﻰ :ﺍﻟﻌﻠﻮﻡ ﺍﳌﺘﻌﺎﺭﻓﺔ ،ﺃﻭ ﻏﲑ ﺑﺪﻳﻬﻴﺔ ﺑﻞ ﻧﻈﺮﻳﺔ ﻣﺴﻠﹼﻤﺔ.
ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺳﺒﻴﻞ ﺣﺴﻦ ﺍﻟﻈﻦ ﳑﻦ ﺃﻟﻘﺎﻩ ﺇﻟﻴﻪ ﺗﺴﻤﻰ :ﺃﺻﻮﻻﹰ
ﻣﻮﺿﻮﻋﺔ.
ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺘﺴﻠﻴﻢ ﻣﻊ ﺍﻻﺳﺘﻨﻜﺎﺭ ﺗﺴﻤﻰ :ﻣﺼﺎﺩﺭﺓ.
ﻭﺛﺎﻟﺜﻬﺎ :ﺍﳌﺴﺎﺋﻞ ،ﻭﻫﻲ :ﺍﻟﱵ ﺍﺷﺘﻤﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻴﻬﺎ ،ﻭﳛﺎﻭﻝ ﺇﺛﺒﺎﺎ ﺑﺎﻟﺪﻟﻴﻞ.
) (١ﻫﻜﺬﺍ ﰲ ﺍﻷﺻﻞ ﻭﻟﻌﻞ ﺍﻷﺻﻮﺏ ]:ﻣﺎ ﺗﻨﺒﲏ ﻋﻠﻴﻬﺎ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻠﻢ[).ﻉ(.
) (٢ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﺘﲔ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﶈﻘﻖ ﻟﻴﺘﻀﺢ ﺍﳌﻌﲎ).ﻉ(.
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ﻓﺼﻞ
)(١
ﰲ ﺍﻟﺮﺅﻭﺱ ﺍﻟﺜﻤﺎﻧﻴﺔ
ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻘﺪﻣﺎﺀ ﻛﺎﻧﻮﺍ ﻳﺬﻛﺮﻭﻥ ﰲ ﻣﺒﺎﺩﺉ ﺍﻟﻜﺘﺐ ﺃﺷﻴﺎﺀ ﲦﺎﻧﻴﺔ ،ﻭﻳﺴﻤﻮﺎ:
ﺍﻟﺮﺅﻭﺱ ﺍﻟﺜﻤﺎﻧﻴﺔ.
ﺃﺣﺪﻫﺎ :ﺍﻟﻐﺮﺽ ،ﺃﻋﲏ :ﺍﻟﻌﻠﺔ ﺍﻟﻐﺎﺋﻴﺔ ﻟﺌﻼ ﻳﻜﻮﻥ ﺍﻟﻨﺎﻇﺮ ﻋﺎﺑﺜﺎﹰ.
ﻭﺛﺎﻧﻴﻬﺎ :ﺍﳌﻨﻔﻌﺔ؛ ﻟﺘﺴﻬﻞ ﻋﻠﻴﻪ ﺍﳌﺸﻘﺔ ﰲ ﲢﺼﻴﻠﻪ.
ﻭﺛﺎﻟﺜﻬﺎ :ﺍﻟﺘﺴﻤﻴﺔ ،ﺃﻋﲏ :ﻋﻨﻮﺍﻥ ﺍﻟﻌﻠﻢ؛ ﻟﻴﻜﻮﻥ ﻋﻨﺪ ﺍﻟﻨﺎﻇﺮ ﺇﲨﺎﻝ ﻣﺎ ﻳﻔﺼﻠﻪ
ﺍﻟﻐﺮﺽ.
ﻭﺭﺍﺑﻌﻬﺎ :ﺍﳌﺆﻟﻒ؛ ﻟﻴﺴﻜﻦ ﻗﻠﺐ ﺍﳌﺘﻌﻠﻢ).(٢
ﻭﺧﺎﻣﺴﻬﺎ :ﺃﻧﻪ ﰲ ﺃﻱ ﻣﺮﺗﺒﺔ ﻫﻮ؛ ﻟﻴﻌﻠﻢ ﻋﻠﻰ ﺃﻱ ﻋﻠﻢ ﳚﺐ ﺗﻘﺪﳝﻪ ،ﻭﻋﻦ ﺃﻱ
ﻋﻠﻢ ﳚﺐ ﺗﺄﺧﲑﻩ.
ﻭﺳﺎﺩﺳﻬﺎ :ﺃﻧﻪ ﻣﻦ ﺃﻱ ﻋﻠﻢ ﻫﻮ)(٣؛ ﻟﻴﻄﻠﺐ ﻣﺎ ﻳﻠﻴﻖ ﺑﻪ.
ﻭﺳﺎﺑﻌﻬﺎ :ﺍﻟﻘﺴﻤﺔ ،ﻭﻫﻲ :ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻜﺘﺎﺏ.
)(١
ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ).ﻉ(.
)(٢
ﺍﳌﺆﻟﻒ ﺑﻜﺴﺮ ﺍﻟﻼﻡ ﺃﻱ :ﺗﻌﻴﲔ ﺍﳌﺆﻟﻒ ﻭﻣﻌﺮﻓﺘﻪ؛ ﻟﻴﺴﻜﻦ ﺣﺎﻝ ﺍﳌﺘﻌﻠﻢ ﻭﻳﻄﻤﺌﻦ ﻗﻠﺒﻪ ﰲ ﻗﺒﻮﻝ ﻛﻼﻣﻪ؛ ﻷﻥﹼ ﺣﺎﻝ ﺍﻷﻗﻮﺍﻝ ﳜﺘﻠﻒ
ﲝﺴﺐ ﻣﺮﺍﺗﺐ ﺍﻟﺮﺟﺎﻝ).ﺡ(ﺑﺘﺼﺮﻑ.
)(٣
ﺃﻱ :ﻣﻦ ﺃﻱ ﺟﻨﺲ ﻣﻦ ﺃﺟﻨﺎﺱ ﺍﻟﻌﻠﻮﻡ ،ﺍﻟﻌﻘﻠﻴﺔ ﺃﻭ ﺍﻟﻨﻘﻠﻴﺔ ،ﺍﻟﻔﺮﻋﻴﺔ ﺃﻭ ﺍﻷﺻﻠﻴﺔ).ﺡ(.
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ﻭﺛﺎﻣﻨﻬﺎ :ﺃﳓﺎﺀ ﺍﻟﺘﻌﻠﻴﻢ ،ﻭﻫﻲ :ﺍﻟﺘﻘﺴﻴﻢ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺪﻳﺪ ﻭﺍﻟﱪﻫﺎﻥ؛
ﻟﻴﻌﺮﻑ ﺃﻥﹼ ﺍﻟﻜﺘﺎﺏ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻛﻠﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ.
ﻭﺃﻗﻮﻝ ﺃﻧﺎ ﳏﻤﺪ ﻓﻀﻞ ﺇﻣﺎﻡ ﺍﳋﲑ ﺁﺑﺎﺩﻱ :ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﺃﺭﺩﻧﺎ ﲨﻌﻪ ﻭﺗﺄﻟﻴﻔﻪ ﰲ
ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﻛﺘﺐ ﺍﻷﻗﺪﻣﲔ ،ﻭﻛﻠﻤﺎﺕ ﺍﳌﺘﺄﺧﺮﻳﻦ ،ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﻫـﺬﺍ
ﺍﻟﺘﺄﻟﻴﻒ ﻟﻴﺲ ﺇﻻ ﺗﻌﻠﻴﻢ ﺍﳌﺒﺘﺪﺋﲔ ،ﻭﺗﺴﻬﻴﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻄﺎﻟﺒﲔ ،ﻓﺈﻥ ﻧﻔﻌﺘﻚ
ﺃﻳﻬﺎ ﺍﻟﻄﺎﻟﺐ ﺍﻟﺮﺍﻏﺐ ﻫﺬﻩ ﺍﻟﻌﺠﺎﻟﺔ ﻧﻔﻌﺎﹰ ﻳﺴﲑﺍﹰ ﻓﻼ ﺗﻨﺴﲏ ﺑـﺪﻋﺎﺀ ﺣـﺴﻦ
ﺍﳋﺎﲤﺔ ،ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﳊﺎﻃﻤﺔ ) ،(١ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺧﺎﰎ ﺍﻟﻨﺒـﻴﲔ
ﺃﻭﻻﹰ ﻭﺁﺧﺮﺍﹰ ﻭﻇﺎﻫﺮﺍﹰ ﻭﺑﺎﻃﻨﺎﹰ ،ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ.
ﺗـــــــــــــﻤـــــــــﺖ ﺑﺎﳋـــــــــــــــﻴـــــــــــــﺮ
) (١ﻭﻛﺬﻟﻚ ﻻ ﺗﻨﺲ ﺍﶈﺸﻲ ،ﻭﻻ ﺃﺧﺎﻙ ﺍﶈﻘﻖ ﻓﺈﻧﻪ ﺃﺣﻮﺝ ﻣﺎ ﻳﻜﻮﻥ ﻟﺪﻋﺎﺋﻚ).ﻉ(.
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ﺍﻟﻔﻬﺮﺱ
ﻣﻘﺪﻣﺔ ﺍﻟﺘﺤﻘﻴﻖ٢.
ﺗﺮﲨﺔ ﺍﳌﺼﻨﻒ٧.
ﻛﻠﻤﺔ ﻣﻮﺟﺰﺓ ﻋﻦ ﺃﳘﻴﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ٩.
ﻣﻘﺪﻣﺔ ﺍﳌﺆﻟﻒ١٥.
ﻣﻘﺪﻣﺔ :ﰲ ﺇﻃﻼﻗﺎﺕ ﺍﻟﻌﻠﻢ ،ﻭﻣﻌﲎ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﺘﺼﺪﻳﻖ١٥.
ﻓﺼﻞ :ﰲ ﺃﻗﺴﺎﻡ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﺘﺼﺪﻳﻖ١٥.
ﻓﺎﺋﺪﺓ :ﰲ ﻣﻌﲎ ﺍﻟﻨﻈﺮ١٨.
ﻓﺼﻞ :ﻟﻴﺲ ﻛﻞ ﺗﺮﺗﻴﺐ ﻳﻜﻮﻥ ﺻﻮﺍﺑﺎﹰ١٨.
ﺃﳘﻴﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﻭﺗﺴﻤﻴﺘﻪ١٩.
ﻓﺎﺋﺪﺓ :ﰲ ﻭﺍﺿﻊ ﻋﻠﻢ ﺍﳌﻨﻄﻖ٢٠.
ﻓﺼﻞ :ﺗﻌﺮﻳﻒ ﻋﻠﻢ ﺍﳌﻨﻄﻖ٢١.
ﻓﺼﻞ :ﻣﻮﺿﻮﻉ ﻋﻠﻢ ﺍﳌﻨﻄﻖ٢١.
ﻓﺎﺋﺪﺓ :ﰲ ﻏﺎﻳﺔ ﻋﻠﻢ ﺍﳌﻨﻄﻖ٢١.
ﻓﺼﻞ :ﻻ ﺷﻐﻞ ﻟﻠﻤﻨﻄﻘﻲ ﺑﺎﻷﻟﻔﺎﻅ٢٢.
ﻓﺼﻞ :ﰲ ﺍﻟﺪﻻﻟﺔ٢٢.
ﻓﺼﻞ :ﺃﻗﺴﺎﻡ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﻮﺿﻌﻴﺔ٢٤.
ﻓﺼﻞ :ﻻ ﺗﻮﺟﺪ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﻀﻤﻨﻴﺔ ﻭﺍﻻﻟﺘﺰﺍﻣﻴﺔ ﺑﺪﻭﻥ ﺍﳌﻄﺎﺑﻘﻴﺔ٢٥.
١١٨
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ﻓﺼﻞ :ﺍﻟﻠﻔﻆ ﺇﻣﺎ ﻣﻔﺮﺩ ﺃﻭ ﻣﺮﻛﺐ٢٦.
ﻓﺼﻞ :ﻟﻴﺴﺖ ﺍﻟﻜﻠﻤﺔ ﻋﻨﺪ ﺍﳌﻨﺎﻃﻘﺔ ﻫﻲ ﺍﻟﻔﻌﻞ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ٢٧.
ﻓﺼﻞ :ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻟﻠﻤﻔﺮﺩ٢٧.
ﻓﺼﻞ :ﺃﻗﺴﺎﻡ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ٢٩.
ﻓﺼﻞ :ﰲ ﺍﻟﻠﻔﻆ ﺍﳌﺮﺍﺩﻑ٣٠.
ﻓﺼﻞ :ﺃﻗﺴﺎﻡ ﺍﻟﻠﻔﻆ ﺍﳌﺮﻛﺐ٣٠.
ﻓﺼﻞ :ﰲ ﺍﳌﺮﻛﺐ ﺍﻟﺘﺎﻡ٣١.
ﻓﺼﻞ :ﰲ ﺍﳌﺮﻛﺐ ﺍﻟﻨﺎﻗﺺ٣١.
ﻓﺼﻞ :ﰲ ﺍﳌﻔﻬﻮﻡ٣٢.
ﻓﺼﻞ :ﺃﻗﺴﺎﻡ ﺍﻟﻜﻠﻲ٣٣.
ﻓﺼﻞ :ﰲ ﺍﻟﻨﺴﺒﺔ ﺑﲔ ﺍﻟﻜﻠﻴﲔ٣٥.
ﻓﺼﻞ :ﻣﻌﲎ ﺁﺧﺮ ﻟﻠﺠﺰﺋﻲ٣٦.
ﻓﺼﻞ :ﰲ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻷﻭﻝ ﻣﻨﻬﺎ٣٧.
ﻓﺼﻞ :ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻜﻠﻴﺎﺕ٣٧.
ﻓﺼﻞ :ﰲ ﺗﺮﺗﻴﺐ ﺍﻷﺟﻨﺎﺱ٣٨.
ﻓﺼﻞ :ﺍﻷﺟﻨﺎﺱ ﺍﻟﻌﺎﻟﻴﺔ ﻋﺸﺮﺓ٣٨.
ﻓﺼﻞ :ﰲ ﺗﺮﺗﻴﺐ ﺍﻷﻧﻮﺍﻉ٣٩.
ﻓﺼﻞ :ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﻜﻠﻴﺎﺕ٤٠.
١١٩
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ﻓﺼﻞ :ﻛﻞ ﻣﻘﻮﻡ ﻟﻠﻌﺎﱄ ﻣﻘﻮﻡ ﻟﻠﺴﺎﻓﻞ٤١.
ﻓﺼﻞ :ﻛﻞ ﻣﻘﺴﻢ ﻟﻠﺴﺎﻓﻞ ﻣﻘﺴﻢ ﻟﻠﻌﺎﱄ٤١.
ﻓﺼﻞ :ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﻜﻠﻴﺎﺕ٤٢.
ﻓﺼﻞ :ﺍﳋﺎﻣﺲ ﻣﻦ ﺍﻟﻜﻠﻴﺎﺕ٤٣.
ﻓﺎﺋﺪﺓ :ﺗﻘﺴﻴﻢ ﺍﻟﻜﻠﻴﺎﺕ ﺇﱃ ﺫﺍﺗﻴﺎﺕ ﻭﻋﺮﺿﻴﺎﺕ٤٣.
ﻓﺼﻞ :ﺃﻗﺴﺎﻡ ﺍﻟﻌﺮﺿﻴﺎﺕ٤٤.
ﻓﺼﻞ :ﺃﻗﺴﺎﻡ ﺍﻟﻌﺮﺽ ﺍﻟﻼﺯﻡ٤٥.
ﻓﺼﻞ :ﺃﻗﺴﺎﻡ ﺍﻟﻌﺮﺽ ﺍﳌﻔﺎﺭﻕ٤٥.
ﻓﺼﻞ :ﰲ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ٤٦.
ﻓﺼﻞ :ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻔﻈﻲ٤٧.
ﺍﻟﺒـــﺎﺏ ﺍﻟﺜــﺎﻧـﻲ :ﰲ ﺍﳊﺠﺔ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺎ٤٨.
ﻓﺼﻞ :ﰲ ﺍﻟﻘﻀﺎﻳﺎ٤٨.
ﻓﺼﻞ :ﺃﻗﺴﺎﻡ ﺍﻟﻘﻀﻴﺔ ﺍﳊﻤﻠﻴﺔ٤٩.
ﻓﺼﻞ :ﺃﺟﺰﺍﺀ ﺍﻟﻘﻀﻴﺔ ﺍﳊﻤﻠﻴﺔ٤٩.
ﻓﺼﻞ :ﺃﺟﺰﺍﺀ ﺍﻟﻘﻀﻴﺔ ﺍﻟﺸﺮﻃﻴﺔ٥٠.
ﻓﺼﻞ :ﺗﻘﺴﻴﻢ ﺍﻟﻘﻀﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻮﺿﻮﻉ٥٠.
ﻓﺼﻞ :ﺍﻟﻘﻀﺎﻳﺎ ﺍﶈﺼﻮﺭﺓ٥١.
ﻓﺼﻞ :ﰲ ﺃﺳﻮﺍﺭ ﺍﻟﻘﻀﺎﻳﺎ٥٢.
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ﻓﺼﻞ :ﺑﻌﺾ ﺍﺧﺘﺼﺎﺭﺍﺕ ﺍﳌﻨﺎﻃﻘﺔ٥٣.
ﻓﺼﻞ :ﰲ ﺍﳊﻤﻞ٥٣.
ﻓﺼﻞ :ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻟﻠﺤﻤﻠﻴﺔ٥٤.
ﻓﺼﻞ :ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻟﻠﻘﻀﻴﺔ٥٥.
ﻓﺼﻞ :ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻮﺟﻬﺔ٥٥.
ﻓﺼﻞ :ﰲ ﺍﳌﺮﻛﹼﺒﺎﺕ٥٧.
ﻓﺼﻞ :ﺍﻟﻼﺩﻭﺍﻡ ﻭﺍﻟﻼﺿﺮﻭﺭﺓ٥٩.
ﺑــــــــﺎﺏ ﺍﻟﺸــﺮﻃﻴﺎﺕ٦٠.
ﻓﺼﻞ :ﺃﻗﺴﺎﻡ ﺍﻟﺸﺮﻃﻴﺔ ﺍﳌﻨﻔﺼﻠﺔ٦١.
ﻓﺼﻞ :ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻟﻠﺸﺮﻃﻴﺔ ﺍﳌﻨﻔﺼﻠﺔ٦١.
ﻓﺼﻞ :ﺗﻘﺴﻴﻢ ﺛﺎﻟﺚ ﻟﻠﺸﺮﻃﻴﺔ٦٢.
ﻓﺼﻞ :ﰲ ﺫﻛﺮ ﺃﺳﻮﺍﺭ ﺍﻟﺸﺮﻃﻴﺎﺕ٦٤.
ﻓﺼﻞ :ﰲ ﻃﺮﰲ ﺍﻟﺸﺮﻃﻴﺔ٦٥.
ﻓﺼﻞ :ﻣﻘﺪﻣﺔ ﻓﺼﻮﻝ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻟﻌﻜﻮﺱ٦٦.
ﻓﺼﻞ :ﰲ ﺍﻟﺘﻨﺎﻗﺾ٦٦.
ﻓﺼﻞ :ﺗﻨﺎﻗﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺴﻮﺭﺓ ﻭﺍﳌﻮﺟﻬﺔ٦٨.
ﻓﺼﻞ :ﺗﻨﺎﻗﺾ ﺍﻟﺸﺮﻃﻴﺎﺕ٦٩ .
ﻓﺼﻞ :ﰲ ﺍﻟﻌﻜﺲ ﺍﳌﺴﺘﻮﻱ٧٠.
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ﻓﺼﻞ :ﰲ ﻋﻜﺲ ﺍﻟﻨﻘﻴﺾ٧٢.
ﻓﺼﻞ :ﻣﻘﺪﻣﺔ ﻣﺒﺎﺣﺚ ﺍﳊﺠﺞ٧٣.
ﻓﺼﻞ :ﰲ ﺍﻟﻘﻴﺎﺱ٧٤.
ﻓﺼﻞ :ﰲ ﺍﻟﻘﻴﺎﺱ ﺍﻻﻗﺘﺮﺍﱐ٧٤.
ﻓﺼﻞ :ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ ﺃﺷﺮﻑ ﺃﺷﻜﺎﻝ ﺍﻟﻘﻴﺎﺱ ،ﻭﺷﺮﻭﻁ ﺇﻧﺘﺎﺟﻪ٧٦.
ﻓﺼﻞ :ﺷﺮﻭﻁ ﺇﻧﺘﺎﺝ ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﱐ٧٩.
ﻓﺼﻞ :ﺷﺮﻭﻁ ﺇﻧﺘﺎﺝ ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﻟﺚ٨٠.
ﻓﺼﻞ :ﺷﺮﻭﻁ ﺇﻧﺘﺎﺝ ﺍﻟﺸﻜﻞ ﺍﻟﺮﺍﺑﻊ٨١.
ﻓﺎﺋﺪﺓ :ﺍﻟﻨﺘﻴﺠﺔ ﰲ ﺍﻟﻘﻴﺎﺱ ﺗﺘﺒﻊ ﺃﺩﻭﻥ ﺍﳌﻘﺪﻣﺘﲔ٨١.
ﻓﺼﻞ :ﰲ ﺍﻻﻗﺘﺮﺍﻧﻴﺎﺕ ﻣﻦ ﺍﻟﺸﺮﻃﻴﺎﺕ٨٢.
ﻓﺼﻞ :ﰲ ﺍﻟﻘﻴﺎﺱ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ٨٣ .
ﻓﺼﻞ :ﰲ ﺍﻻﺳﺘﻘﺮﺍﺀ٨٤.
ﻓﺼﻞ :ﰲ ﺍﻟﺘﻤﺜﻴﻞ٨٥.
ﻓﺼﻞ :ﻗﻴﺎﺱ ﺍﳋﻠﻒ٨٦.
ﻓﺼﻞ :ﻻﺑﺪ ﻟﻜﻞ ﻗﻴﺎﺱ ﻣﻦ ﺻﻮﺭﺓ ﻭﻣﺎﺩﺓ٨٨.
ﻓﺼﻞ :ﰲ ﺍﻟﱪﻫﺎﻥ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ٩٠.
ﻓﺎﺋﺪﺓ :ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﻨﻘﻠﻴﺔ ﰲ ﺍﻟﻘﻴﺎﺱ ﺍﻟﱪﻫﺎﱐ٩٥.
ﻓﺼﻞ :ﺃﻗﺴﺎﻡ ﺍﻟﱪﻫﺎﻥ٩٦.
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ﻓﺼﻞ :ﺍﻟﻘﻴﺎﺱ ﺍﳉﺪﱄ٩٧.
ﻓﺼﻞ :ﺍﻟﻘﻴﺎﺱ ﺍﳋﻄﺎﰊ٩٨.
ﻓﺼﻞ :ﺍﻟﻘﻴﺎﺱ ﺍﻟﺸﻌﺮﻱ٩٩.
ﻓﺼﻞ :ﺍﻟﻘﻴﺎﺱ ﺍﻟﺴﻔﺴﻄﻲ١٠١.
ﻓﺼﻞ :ﰲ ﺃﺳﺒﺎﺏ ﺍﻟﻐﻠﻂ١٠٢.
ﻓﺼﻞ :ﻋﺪﻡ ﺍﻟﺘﻤﻴﺰ ﺑﲔ ﺍﻟﺸﻲﺀ ﻭﺷﺒﻬﻪ١٠٣.
ﻓﺼﻞ :ﰲ ﺍﻷﻏﺎﻟﻴﻂ ﺍﻟﱵ ﺗﻘﻊ ﺑﺴﺒﺐ ﺍﳌﻌﲎ١٠٥.
ﻓﺼﻞ :ﺍﻟﻘﻴﺎﺱ ﺍﻟﺬﻱ ﺇﺣﺪﻯ ﻣﻘﺪﻣﺘﻴﻪ ﻏﲑ ﺑﺮﻫﺎﻧﻴﺔ١١٣.
ﺧﺎﲤﺔ :ﰲ ﺃﻥﹼ ﻟﻜﻞ ﻋﻠﻢ ﺛﻼﺛﺔ ﺃﻣﻮﺭ١١٤.
ﻓﺼﻞ :ﰲ ﺍﻟﺮﺅﻭﺱ ﺍﻟﺜﻤﺎﻧﻴﺔ١١٦.
ﺍﻟﻔﻬﺮﺱ١١٨.
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