‫ﺍﻟﺘﹼﻔﺭﻗﺔ ﺒﻴﻥ ﺍﻟﻤﺎﻫﻴﺔ ﻭﺍﻟﻭﺠﻭﺩ ﻓﻲ ﻓﻠﺴﻔﺔ ﺍﺒﻥ ﺴﻴﻨﺎ‬

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‫ﻣﻘﺎﻟﺔ ﻣﻦ ﺗﺄﻟﻴﻒ ﻟﻄﻔﻲ ﺧﲑﺍﻟﻠﹼﻪ‪.‬‬

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‫ﺫﻛﺮ ﺃﺭﺳﻄﻮ ﰲ ﺃﻭّﻝ ﻣﻘﺎﻟﺔ ﺍﳉﻴﻢ ﳑّﺎ ﺑﻌﺪ ﺍﻟﻄﹼﺒﻴﻌﺔ ﺑﺄﻧّﻪ ﻳﻮﺟﺪ ﻋﻠﻢ ﻣﻮﺿﻮﻋﻪ ﺍﻟﻮﺟﻮﺩ ﲟﺎ‬

‫‪b.c‬‬
‫ﻫﻮ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﻫﻮ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻭﱃ‪ .١‬ﻭﻫﺬﺍ ﺍﻟﺘّﻌﺮﻳﻒ ﺷﺄﻧﻪ ﺃﻧّﻪ ﳛﺘﻤﻞ ﺗﺄﻭﻳﻠﲔ ﻇﺎﻫﺮﻳﻦ ﻭﳘﺎ ‪:‬‬
‫ﺇﻣّﺎ ﺃﻧّﻪ ُﻳﺮَﺍ ُﺩ ﺑﺎﻟﻮﺟﻮﺩ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻣﻮﺟﻮﺩ‪ ،‬ﺍﻟﻮﺟﻮﺩ ﺍﻷ ﹼﰎ ﻭﺍﻷﺷﺮﻑ ﰲ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‬
‫ﻛﻠﹼﻬﺎ‪ ،‬ﺃﻱ ﺻﻮﺭﺓ ﺍﻟﺼّﻮﺭ‪ ،‬ﻭﺍﳌﺒﺪﺃ ﺍﻷﻭّﻝ‪ ،‬ﻭﺍﶈﺮّﻙ ﺍﻟﹼﺬﻱ ﻻ ﻳﺘﺤﺮّﻙ ﰲ ﺭﺃﻱ ﺃﺭﺳﻄﻮ‪،‬‬
‫ﻓﻴﺤﺼﻞ ﺃ ﹼﻥ ﻣﻮﺿﻮﻉ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻭﱃ ﻻ ﳜﺮﺝ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋﺎ ﺟﺰﺋﻴّﺎ ﳐﺼﻮﺻﺎ‬

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‫ﻛﺴﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺿﻮﻋﻬﺎ ﻫﻮ ﺃﻛﻤﻞ ﻣﻦ ﻣﻮﺍﺿﻴﻌﻬﺎ ﻛﻠﹼﻬﺎ‪.٢‬‬
‫ﻭﺇﻣّﺎ ﺃﻥ ُﻳﺮَﺍ َﺩ ﺑﻪ ﻋﻤﻮﻡ ﺍﻟﻮﺟﻮﺩ ﺍﻟﹼﺬﻱ ﻫﻮ ﺳَﺎ ٍﺭ ﰲ ﺍﻷﺷﻴﺎﺀ ﻛﻠﹼﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺇﺫﺍ ﻧُ ِﻈ َﺮ‬
‫‪ott‬‬
‫ﺺ ﺑﺎﺧﺘﺼﺎﺻﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻧُ ِﻈ َﺮ ﺇﻟﻴﻬﺎ ﻓﻴﻤﺎ‬
‫ﺇﻟﻴﻬﺎ ﻓﻴﻤﺎ ﳜﺼّﻬﺎ ﻛﺎﻧﺖ ﻣﻮﺍﺿﻴﻊ ﻋﻠﻮﻡ ﺟﺰﺋﻴّﺔ ﲣﺘ ّ‬
‫ﻳﻌﻤّﻬﺎ ﻛﻠﹼﻬﺎ‪ ،‬ﻛﺎﻥ ﻣﺎ ﻳﻌﻤّﻬﺎ ﻫﻮ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﻷﻭّﻝ ﻟﻌﻠﻢ ﺍﻟﻮﺟﻮﺩ ﲟﺎ ﻫﻮ ﻣﻮﺟﻮﺩ‪ ،‬ﻷﻧّﻪ‬
‫ﺹ‬
‫ﻋﻠﻢ ﻻ ﻳﻔﺤﺺ ﰲ َﻣ ْﻮﺟُﻮ ٍﺩ َﻣ ْﻮﺟُﻮ ٍﺩ ﻣﻦ ﺟﻬﺔ ﻣﺎ ﻫﻮ ﻫﻮ‪ ،‬ﻭ ﰲ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﺧﻮﺍ ّ‬
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‫ﺗﻠﺰﻣﻪ ﲟﺎ ﻫﻮ ﻫﻮ‪ ،‬ﻭﺇﻧّﻤﺎ ﻳﻨﻈﺮ ﰲ ﺍﳌﻮﺟﻮﺩ ﻣﻦ ﺟﻬﺔ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ‪ ،‬ﺃﻱ ﺃﻧّﻪ ﺇﻧّﻤﺎ ﻧﻈﺮﻩ ﰲ‬
‫ﻭﺟﻮﺩ ﺍﻟﺸّﻲﺀ‪ ،‬ﻻ ﰲ ﺍﻟﺸّﻲﺀ ﺍﳌﻮﺟﻮﺩ‪ .‬ﻭﻫﺬﺍ ﺍﻟ ﹼﻄﺮﻳﻖ ﺍﻟﺜﹼﺎﱐ ﰲ ﺗﺄﻭﻳﻞ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺗﻌﺮﻳﻒ‬
‫ﺃﺭﺳﻄﻮ ﻟﻠﻔﻠﺴﻔﺔ ﺍﻷﻭﱃ ﻫﻮ ﳑّﺎ ﻛﺎﻥ ﻗﺪ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸّﻴﺦ ﺍﻟﺮّﺋﻴﺲ ﺍﺑﻦ ﺳﻴﻨﺎ‪.٣‬‬
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‫ﻭﻷ ﹼﻥ ﺍﻟﻮﺟﻮﺩ ﻣﺎ ُﺧﺺﱠ ﺑﻜﻮﻧﻪ ﻣﻮﺿﻮﻋﺎ ﺃﻭّﻻ ﻟﻠﻔﻠﺴﻔﺔ ﺍﻷﻭﱃ ﺇ ﹼﻻ ﻷ ﹼﻥ ﻛ ﹼﻞ ﺍﳌﻮﺟﻮﺩﺍﺕ‬

‫ﺇﻧّﻤﺎ ﺗﻨﺪﺭﺝ ﲢﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻧﺪﺭﺍﺟﻬﺎ ﻣﻦ ﺿﺮﺏ ﻏﲑ ﺿﺮﺏ ﺍﻧﺪﺭﺍﺝ ﺍﻷﻧﻮﺍﻉ ﲢﺖ ﺟﻨﺲ‬
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‫ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻧّﻤﺎ ﻓﻘﻂ ﻛﺄﻧّﻪ ﻛﺬﻟﻚ‪ ،٤‬ﻓﻬﻲ ﺇﺫﹰﺍ ﻛﻠﹼﻬﺎ ﺇﻧّﻤﺎ ﻫﻲ ﺃﻗ ﹼﻞ ﺑﻴﺎﻧﺎ ﻣﻨﻪ‪ ،‬ﻓﻬﻮ ﺃﻇﻬﺮ ﻣﻨﻬﺎ‬
‫ﲨﻴﻌﺎ‪ ،‬ﻓﻼ ﺷﻲﺀ ﺇﺫﹰﺍ ﺑﺄﻋﺮﻑ ﻣﻦ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻻ ﺷﻲﺀ ﺃﻋﺮﻑ ﻣﻦ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﻼ‬
‫ﺷﻲﺀ ﻗﺪ ﻳﻌﺮّﻑ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﺇ ﹼﻻ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﺫﹰﺍ ﺍﻟﻮﺟﻮﺩ ﻫﻮ ﺑﺪﻳﻬﻲّ‪ ،‬ﻭﻫﻮ ﺃﻭّﻝ ﻣﺎ‬

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‫ﺗﺴﺘﺤﻀﺮﻩ ﺍﻟﻨّﻔﺲ ﻣﻦ ﻣﻌﲎ‪ .٥‬ﻭﺇﺫﺍ ﱂ ﻧﻌﻮّﻝ ﺇ ﹼﻻ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺒﺪﻳﻬ ّﻲ ﺍﻟﹼﺬﻱ ﻫﻮ ﺃﻭّﻝ ﻣﺎ‬
‫ﺗﺴﺘﺤﻀﺮﻩ ﺍﻟﻨّﻔﺲ‪ ،‬ﻭﺍﻗﺘﺼﺮﻧﺎ ﻋﻠﻰ ﺍﻟﻨّﻈﺮ ﻓﻴﻪ‪ ،‬ﻓﺈﻧّﻪ ﺳﻮﻑ ﻳﺘﺒﺪّﻯ ﻟﻨﺎ ﺗﺒﺪّﻳﺎ ﻇﺎﻫﺮ ﺍﻟﺒﻴﺎﻥ ﺑﺄ ﹼﻥ‬

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‫ﺍﻟﻮﺟﻮﺩ ﲟﺎ ﻫﻮ ﻫﻮ‪ ،‬ﻏﲑ ﺍﻟﻮﺟﻮﺩ ﺑﻨﺤﻮ ﻣﺎ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻷﻭّﻝ ﻣﻄﻠﻖ‪ ،‬ﻭﺍﻟﺜﹼﺎﱐ ﻣﻘﻴّﺪ‪ ،‬ﻭﺗﻘﻴّﺪﻩ ﻻ‬
‫ﺼﺺٌ‪ ،‬ﻭﲣﺼّﺺ ﺍﻟﻮﺟﻮﺩ ﺇﻧّﻤﺎ ﻳﻌﺘﻮﺭﻩ ﻋﻨﺪ‬ ‫ﺨﱠ‬ ‫ﻳﻜﻮﻥ ﻟﻪ ﲟﺎ ﻫﻮ ﻫﻮ‪ ،‬ﻭﺇﻧّﻤﺎ ﲟﺎ ﻫﻮ ﻭﺟﻮﺩ ُﻣ َ‬

‫‪o‬‬
‫ﺍﻧﻀﻴﺎﻑ ﻣﻌﲎ ﺁﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻵﺧﺮ ﻫﻮ ﻏﲑ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺘّﻔﺮﻗﺔ ﺑﲔ ﺍﻟﻮﺟﻮﺩ‬
‫ﻭﺍﳌﻌﲎ ﺍﻵﺧﺮ ﱂ ﺗﺰﻝ ﺑﻌﺪ ﻏﲑ ﺍﻟﺘّﻔﺮﻗﺔ ﺍﳊﻘﻴﻘﻴّﺔ ﺍﳌﻘﺼﻮﺩﺓ ﺑﲔ ﺍﳌﺎﻫﻴﺔ ﻭﺍﻟﻮﺟﻮﺩ‪ .‬ﻣﻦ ﺃﺟﻞ‬

‫‪b.c‬‬
‫ﺼﻬﺎ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻓﻘﺪ ﺗﻮﺟّﺐ‪ ،‬ﺑﺎﺩﺉ ﺫﻱ ﺑﺪﺀ‪ ،‬ﺃﻥ ﻧﻨﻈﺮ ﰲ ﻣﻌﲎ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﺈﻧّﻪ ﻗﺒﻞ ﺃﻥ ﳔ ّ‬
‫ﺍﳌﺎﻫﻴﺔ ‪:‬‬

‫ﳌﹼﺎ ﻧﻘﻞ ﺍﻟﻌﺮﺏ ﻓﻠﺴﻔﺔ ﺍﻟﻴﻮﻧﺎﻥ ﻭﻣﻨﻄﻘﻬﻢ ﺇﱃ ﺍﻟﻌﺮﺑﻴّﺔ‪ ،‬ﻭﺟﺪﻭﺍ ﻋﺒﺎﺭﺗﲔ ﺍﺛﻨﺘﲔ ﻋﻨﺪﻫﻢ‪،‬‬

‫‪o‬‬
‫ﻭﺇﻥ ﺍﺧﺘﻠﻔﺘﺎ ﰲ ﻟﻔﻈﻬﻤﺎ‪ ،‬ﻓﺈﻧّﻬﻤﺎ ﻗﺪ ﺑﺪﺗﺎ ﺫﻭﺍﰐ ﻣﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﳘﺎ ﻋﺒﺎﺭﺓ ﺃﻭﺯﻳﺎ‪ ،‬ﻭﻋﺒﺎﺭﺓ ﺗﻮ‬
‫‪ott‬‬
‫ﺍﺳﱵ‪ .‬ﻭﻗﺪ ﻏﻠﺐ ﻧﻘﻠﻬﻢ ﻟﻠﻤﺼﻄﻠﺤﲔ ﺫﻳﻨﻚ‪ ،‬ﺗﺎﺭﺓ ﺑﻌﺒﺎﺭﺓ ﺍﳉﻮﻫﺮ‪ ،‬ﻭﻃﻮﺭﺍ ﺑﻌﺒﺎﺭﺓ ﺍﳌﺎﻫﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﻗﻠﻨﺎ ﺃﻧّﻪ ﻗﺪ ﺑﺪﺗﺎ ﺫﻭﺍﰐ ﻣﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﲞﺎﺻّﺔ ﻋﻨﺪ ﺃﺭﺳﻄﻮ‪ ،‬ﻷﻧّﻪ ﻛﺎﻥ ﻗﺪ ﺩﺃﺏ ﺍﳌﻌﻠﹼﻢ‬
‫ﺍﻷﻭّﻝ ﺃﻥ ﻳﺴﺘﻌﻤﻞ‪ ،‬ﻋﻠﻰ ﳓﻮ ﺳﻮﺍﺀ‪ ،‬ﻛﻠﺘﺎ ﺍﻟﻠﹼﻔﻈﺘﲔ‪ ،‬ﻟﻴﺪ ﹼﻝ ﻬﺑﻤﺎ ﺃﺑﺪﺍ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻘﺎﺋﻢ‬
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‫ﺑﺎﻟﺬﹼﺍﺕ ﻭﺍﳌﻘﻮّﻡ ﻟﻠﺬﹼﺍﺕ‪ .‬ﻭﺇﻥ ﻫﻮ ﻟﻴﺲ ﻛ ﹼﻞ ﺷﻲﺀ ﻫﻮ ﻗﺎﺋﻢ ﺑﺎﻟﺬﹼﺍﺕ‪ .‬ﻭﻛﺬﻟﻚ ﻓﺈ ﹼﻥ ﺍﳌﻘﻮّﻡ‬
‫ﻱ ﺷﻲﺀ ﻗﻮّﻡ‬ ‫ﻟﻠﺬﹼﺍﺕ ﻫﻮ ﻟﻜﻮﻧﻪ ﻣﻘﻮّﻣﺎ ﳍﺎ ﻓﻬﻮ ﺃﻳﻀﺎ ﺃﺣﺮﻯ ﺑﺄﻥ ﻳﻜﻮﻥ ﺟﻮﻫﺮﺍ‪ .٦‬ﻓﻠﻴﺲ ﺇﺫﹰﺍ ﺃ ّ‬
‫ﻱ ﺷﻲﺀ ﻓﻬﻮ ﺃﻭﺯﻳﺎ ﺃﻭ ﺗﻮ ﺍﺗﺴﻲ ! ﻓﺎﳌﺎﻫﻴﺔ ﺇﺫﹰﺍ ﻋﻨﺪ ﺃﺭﺳﻄﻮ ﻫﻲ ﻣﻌﲎ ﻋﲔ ﻣﻌﲎ ﺍﻟﻮﺟﻮﺩ‬
‫ﺃّ‬
‫ﻣﺄﺧﻮﺫﺍ ﰲ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺒﻪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﺘّﻘﺪّﻡ‪ .‬ﻭﻟﻜﻨّﻪ ﳌﹼﺎ ﺗﻠﻘﹼﻰ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﺴﻠﻤﻮﻥ‬
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‫ﺍﻟﻌﺒﺎﺭﺗﲔ ﻫﺎﺗﲔ‪ ،‬ﻭﲞﺎﺻّﺔ ﺳﺎﺑﻘﻬﻢ ﻭﺍﳌﻠﻘﹼﺐ ﻋﻨﺪﻫﻢ ﺑﺎﳌﻌﻠﹼﻢ ﺍﻟﺜﹼﺎﱐ‪ ،‬ﺃﻱ ﺍﻟﻔﺎﺭﺍﰊ‪ ،‬ﻓﺈﻧّﻪ ﻗﺪ‬
‫ﺺ ﻣﻌﲎ ﻋﺒﺎﺭﺓ ﺍﳉﻮﻫﺮ ﻣﻦ ﻋﺒﺎﺭﺓ ﺍﳌﺎﻫﻴﺔ‪ ،‬ﺃﻭ ﰲ ﺍﻷﻗﻞﹼ‪ ،‬ﻓﺈﻧّﻪ ﻗﺪ ﲪّﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺼ َ‬
‫َﺧ ﱠ‬
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‫ﺍﻷﺧﲑﺓ ﻣﻌﲎ ﺃﻋ ّﻢ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﻴﻮﻧﺎﱐ ﺍﻟﻘﺪﱘ‪ .‬ﻓﻜ ﹼﻞ ﺟﻮﻫﺮ ﻓﻠﻪ ﻣﺎ ﻫﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻛ ﹼﻞ‬
‫ﻣﺎﻫﻴﺔ ﻓﻬﻲ ﺟﻮﻫﺮ‪ ،‬ﻭﻟﻴﺲ ﻳﻘﻮّﻡ ﺍﳉﻮﻫﺮ ﺇ ﹼﻻ ﺟﻮﻫﺮ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻻ ﻳﻘﻮّﻡ ﻣﺎﻫﻴﺔ ﺇ ﹼﻻ ﺟﻮﻫﺮ‪.‬‬
‫ﺇ ﹼﻥ ﺍﳉﻮﻫﺮ ﻫﻮ ﺍﻟﻘﺎﺋﻢ ﺑﺎﻟﺬﹼﺍﺕ ﺍﳌﺘﺤﻘﹼﻖ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﻫﻮ ﺃﻳﻀﺎ ﺍﳌﻘﻮّﻡ ﻟﻠﻘﺎﺋﻢ ﺑﺎﻟﺬﹼﺍﺕ ﺍﳌﺘﺤﻘﹼﻖ‬

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‫ﰲ ﺍﳋﺎﺭﺝ‪ .‬ﻭﺍﳉﻮﻫﺮ ﺇﺫﺍ ﻛﺎﻥ ﻣﻘﻮّﻣﺎ ﻓﻬﻮ ﻻ ﻳﻘﻮّﻡ ﺇ ﹼﻻ ﺟﻮﻫﺮﺍ‪ ،‬ﻓﻴﺴﻤّﻰ ﲟﺎ ﻫﻮ ﻣﻘﻮّﻡ ﺟﺰﺀ‬
‫ﻣﺎﻫﻴﺔ‪ ،‬ﻭﺍﳌﻘﻮّﻡ ﻛﻠﹼﻪ ﻳﺴﻤّﻰ ﻣﺎﻫﻴﺔ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﻷﻧّﻪ ﻗﻮّﻡ ﺟﻮﻫﺮﺍ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﺴﻪ ﺟﻮﻫﺮﺍ‪ .‬ﻓﻜﻮﻥ‬

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‫ﺍﻟﺸّﻲﺀ ﻣﺎﻫﻴﺔ ﻻ ﺗﻠﺤﻘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﻭﺟﻮﺩﻩ ﺑﺈﻃﻼﻕ‪ ،‬ﻭﺇﻧّﻤﺎ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﻭﺟﻮﺩﻩ ﺇﱃ ﺷﻲﺀ‬
‫ﺖ ﺍﳌﺎﻫﻴﺔ ﺑﺄﻧّﻬﺎ ﻣﺎ ﺑﻪ ﺍﻟﺸّﻲﺀ ﻫﻮ ﻫﻮ‪ .‬ﻓﻠﻢ ﻳﻘﻮﻟﻮﺍ ﺑﺄﻧّﻬﺎ ﻣﺎ ﺑﻪ ﺍﻟﺸّﻲﺀ‬
‫ﺁﺧﺮ‪ .‬ﻟﺬﻟﻚ ﻓﻘﺪ ﻋُ ﱢﺮﹶﻓ ِ‬

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‫ﻳﻜﻮﻥ ﻏﻨﻴّﺎ ﺑﻨﻔﺴﻪ ﻭﺟﻮﺩﺍ‪ ،‬ﻷ ﹼﻥ ﺫﻟﻚ ﻛﺎﻥ ﻳﺮ ّﺩ ﻣﻌﲎ ﺍﳌﺎﻫﻴﺔ ﺇﱃ ﺍﳌﻌﲎ ﺍﻷﺭﺳﻄ ّﻲ ﺍﻟﻘﺪﱘ‬
‫ﺍﳌﺮﺍﺩﻑ ﻟﻠﺠﻮﻫﺮ‪ ،‬ﺑﻞ ﻗﺎﻟﻮﺍ ﻣﺎ ﺑﻪ ﺍﻟﺸّﻲﺀ‪ ،‬ﻭﺍﻟﺸّﻲﺀ ﻣﻘﻮﻟﺔ ﻋﺎﻣّﺔ‪ ،‬ﻭﻫﻲ ﰲ ﺃﺿﻴﻖ ﻣﻌﺎﻧﻴﻬﺎ‬

‫‪b.c‬‬
‫ﺍﳌﻤﻜﻨﺔ ﺍﻟﹼﱵ ﻟﻮ ﺭﻣﻨﺎ ﺃﻥ ﻻ ﳒﻌﻠﻬﺎ ﺃﻋ ّﻢ ﻣﻦ ﻣﻘﻮﻟﺔ ﺍﻟﻮﺟﻮﺩ ﻛﻤﺎ ﺭﺍﻣﻪ ﺍﳌﺘﻜﻠﹼﻤﻮﻥ ﺍﳌﺴﻠﻤﻮﻥ‪،٨‬‬
‫ﺴﱠﻠﻤًﺎ ﻋﻨﺪﻫﻢ ﺗﺴﺎﻭﻕ ﺍﻟﺸّﻲﺀ ﻭﺍﻟﻮﺟﻮﺩ‪،‬‬ ‫ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻴﻮﻧﺎﻥ ﻗﺪﳝﺎ‪ ،‬ﺍﻟﹼﺬﻳﻦ ﺇﻧّﻤﺎ ﻛﺎﻥ ُﻣ َ‬
‫ﺴَﺘ ْﻐ ِﺮﹶﻗ ﹲﺔ ﻻ ﳏﺎﻟﺔ ﻟﺴﺎﺋﺮ ﻣﻘﻮﻻﺕ ﺍﻟﻮﺟﻮﺩ ﺍﻷﺧﺮﻯ‬
‫ﻗﻠﺖ ‪ :‬ﻟﻮ ﺭﻣﻨﺎ ﺃﻥ ﳒﻌﻠﻬﺎ ﻛﺬﻟﻚ‪ ،‬ﻓﻬﻲ ﻣُ ْ‬
‫ﻏﲑ ﺍﳉﻮﻫﺮ‪ ،‬ﻭﻫﻲ ﻛﻠﹼﻬﺎ ﺃﻋﺮﺍﺽ‪ .‬ﻓﺈﺫﹰﺍ ﻟﻨﻌﺎﻭﺩ ﻫﺬﺍ ﺍﻟﺘّﻌﺮﻳﻒ ﺍﻟﻔﻠﺴﻔ ّﻲ ﺍﻹﺳﻼﻣ ّﻲ ﻟﻠﻤﺎﻫﻴﺔ ‪:‬‬
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‫ﺇﻧّﻪ ﻣﺎ ﺑﻪ ﺍﻟﺸّﻲﺀ ﻫﻮ ﻫﻮ‪ ،‬ﻭﺇﺫﺍ ﻗﺪ ﺗﺒﻴّﻦ ﺃ ﹼﻥ ﺍﻟﺸّﻲﺀ ﻗﺪ ﻳﻜﻮﻥ ﺟﻮﻫﺮﺍ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻋﺮﺿﺎ‪،‬‬
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‫ﻓﺈﻧّﻪ ﻣﺎ ﻗﻮّﻡ ﺍﻟﻌﺮﺽ ﻫﻮ ﺃﻳﻀﺎ ﻣﺎﻫﻴﺔ‪ ،‬ﺃﻭ ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﺇ ﹼﻥ ﻣﺎ ﺑﻪ ﻋﺮﺽ ﻣﺎ ﻫﻮ ﻫﻮ‪ ،‬ﻫﻮ ﺃﻳﻀﺎ‬
‫ﻣﺎﻫﻴﺔ ﺫﻟﻚ ﺍﻟﻌﺮﺽ‪ .‬ﻓﻴﺨﺮﺝ ﻣﻌﲎ ﺍﳌﺎﻫﻴﺔ ﻋﻦ ﻣﻌﲎ ﺍﳉﻮﻫﺮﻳّﺔ ﻛﻤﺎ ﻛﺎﻥ ﺛﺎﺑﺘﺎ ﰲ ﻓﻠﺴﻔﺔ‬
‫ﺍﻟﻴﻮﻧﺎﻥ‪ ،‬ﻟﻴﺼﲑ ﻣﻌﻨﺎﻫﺎ ﻣﺎ ﺑﻪ ﺍﻟﺸّﻲﺀ ﻫﻮ ﻫﻮ‪ ،‬ﻻ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻣﻮﺟﻮﺩ ﺑﻨﺤﻮ ﻣﺎ‪ ،‬ﺃﻱ ﺑﻨﺤﻮ‬
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‫ﺍﳉﻮﻫﺮ‪.‬‬

‫ﻭﺍﳊ ّﻖ ﺃ ﹼﻥ ﺍﺑﻦ ﺳﻴﻨﺎ ﺇﻧّﻤﺎ ﻫﻮ ﻋﺎﻟﺔ ﻋﻠﻰ ﺃﺳﻼﻓﻪ‪ ،‬ﻭ ﻻ ﺳﻴّﻤﺎ ﻋﻠﻰ ﺍﻟﻔﺎﺭﺍﰊ‪ ،‬ﰲ ﲣﻠﻴﺼﻪ‬
‫ﻣﻌﲎ ﺍﳌﺎﻫﻴﺔ ﻣﻦ ﻣﻌﲎ ﺍﳉﻮﻫﺮﻳّﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘّﺨﻠﻴﺺ ﻛﺎﻥ ﻃﺮﻳﻘﺎ ﻻ ﻣﻨﺪﻭﺣﺔ ﻋﻨﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ‬
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‫ﺍﻟﺘّﻔﺮﻗﺔ ﺍﻟﹼﱵ ﺣﺼّﻠﻬﺎ ﺍﺑﻦ ﺳﻴﻨﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺑﲔ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳌﺎﻫﻴﺔ‪ .‬ﻭﺫﻟﻚ ﻷﻧّﻪ ﺇﻧّﻤﺎ ﳌﺰﻳّﺔ ﺫﻟﻚ‬
‫ﺍﻟﺘّﺨﻠﻴﺺ ﻓﻘﺪ ﺃﻣﻜﻦ ﺃﻥ ﻧﻮﻃﹼﺊ ﳌﻴﺘﺎﻓﻴﺰﻳﻘﺎ ﺫﺍﺕ ﻣﺮﺗﺒﺔ ﺃﺧﺮﻯ ﲣﺎﻟﻒ ﳐﺎﻟﻔﺔ ﺟﻮﻫﺮﻳّﺔ‬
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‫ﺍﳌﺼﺎﺩﺭﺓ ﺍﻷﻭﱃ ﺍﻟﹼﱵ ﺍﻧﺒﻨﺖ ﻋﻠﻴﻬﺎ ﻛ ﹼﻞ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﺎ ﺍﻟﻴﻮﻧﺎﻧﻴّﺔ‪ ،‬ﻭﻫﻲ ﻣﺼﺎﺩﺭﺓ ﺃﻧّﻪ ﻻ ﺣﻘﻴﻘﺔ‬
‫ﺧﺎﺭﺝ ﺍﳌﻮﺟﻮﺩ‪ ،‬ﻭﺃﻧّﻪ ﻻ ﻋﻠﻢ ﺇ ﹼﻻ ﺑﺎﳌﻮﺟﻮﺩ‪ .‬ﻓﻜﻴﻒ ﻛﺎﻥ ﺫﻟﻚ ؟‬

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‫ﺇ ﹼﻥ ﻛ ﹼﻞ ﺷﻲﺀ ﻟﻪ ﻣﺎﻫﻴﺔ‪ ،‬ﻭﺍﳌﺎﻫﻴﺔ ﻫﻲ ﻣﺎ ﺑﻪ ﺍﻟﺸّﻲﺀ ﻫﻮﻫﻮ؛ ﻭﺫﻟﻚ ﻷﻧّﻪ ﻟﻴﺲ ﻛ ﹼﻞ ﻣﺎ ﰲ‬
‫ﺍﻟﺸّﻲﺀ‪ ،‬ﻛﺎﻥ ﻣﺎ ﺑﻪ ﺍﻟﺸّﻲﺀ ﻫﻮﻫﻮ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﲟﺎ ﺑﻪ ﺍﻟﺸّﻲﺀ ﻫﻮ ﻫﻮ‪ ،‬ﻣﺎ ﻟﻮ ﺭُ ِﻓ َﻊ ﺣﻘﻴﻘ ﹰﺔ ﺃﻭ‬

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‫ﺗﻮ ّﻫﻤًﺎ‪ ،‬ﺍﺭﺗﻔﻊ ﺍﻟﺸّﻲﺀ ﻧﻔﺴﻪ ﻟﻴﺲ ﻓﻘﻂ ﻣﻦ ﺣﻴﺚ ﻭﺟﻮﺩﻩ‪ ،‬ﺑﻞ ﻣﻦ ﺣﻴﺚ ﻧﻔﺲ ﺗﺼﻮّﺭﻩ‪.‬‬
‫ﻱ ﺷﻲﺀ ﻫﻮ ﻟﻮ ﺭﻓﻌﺘﻪ ﺫﻫﻨﺎ ﻣﻦ ﺍﳌﺜﻠﹼﺚ ﺍﻧﻌﺪﻡ ﺍﳌﺜﻠﹼﺚ ﲟﺎ‬ ‫ﻓﺄﻧﺖ ﺍ ْﻋَﺘِﺒ ْﺮ ﻣﺜﻼ ﰲ ﺫﻫﻨﻚ ﻣُﹶﺜﻠﱠﺜﹰﺎ‪ ،‬ﻓﺄ ّ‬

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‫ﻫﻮ ﻣﺜﻠﹼﺚ ؟ ﺍﳉﻮﺍﺏ ‪ :‬ﺇﻧّﻪ ﺣﻘﻴﻘﺔ ﻛﻮﻧﻪ ﺷﻜﻼ ﻣﺴﻄﹼﺤﺎ ﻣﺆﻟﹼﻔﺎ ﻣﻦ ﺛﻼﺛﺔ ﺃﺿﻼﻉ ‪ !‎‬ﻓﺎﻟﺸّﻜﻞ‬
‫ﺍﳌﺴﻄﹼﺢ ﻭﺛﻼﺛﻴّﺔ ﺍﻷﺿﻼﻉ ُﻋ ﱠﺪﺗَﺎ ﺃﺟﺰﺍﺀ ﻣﺎﻫﻴﺔ ﺍﳌﺜﻠﹼﺚ‪ ،‬ﻭﺗﺄﻟﻴﻔﻬﻤﺎ ﻫﻮ ﻣﺎﻫﻴﺘﻪ ﻧﻔﺴﻬﺎ‪ .‬ﻭﻛ ﹼﻞ ﻣﺎ‬

‫‪b.c‬‬
‫ﺧﻼ ﻫﺎﺗﲔ ﺍﻟﺼّﻔﺘﲔ ﻓﻠﻮ ﺃﻧﺖ ﺍﻓﺘﺮﺿﺖ ﺍﺭﺗﻔﺎﻋﻬﻤﺎ ﻋﻦ ﺍﳌﺜﻠﹼﺚ ﻓﻬﻞ ﺍﻣﺘﻨﻊ ﺗﺼﻮّﺭ ﺣﻘﻴﻘﺘﻪ ؟‬
‫ﻼ ﺍﻟﺒﺘّﺔ ‪ !‎‬ﻓﻼ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨّﺎﺱ ﳝﻜﻨﻪ ﺃﻥ ﻳﺪﺭﻙ ﻣﺎ ﺍﳌﺜﻠﹼﺚ ﺇ ﹼﻻ ﺇﺫﺍ ﺃﺩﺭﻙ ﻛﻮﻧﻪ ﺷﻜﻼ‬ ‫ﻛﹼ‬
‫ﻣﺴﻄﹼﺤﺎ ﺫﺍ ﺃﺿﻼﻉ ﺛﻼﺛﺔ؛ ﻭﻟﻜﻦ ﻛﻢ ﻫﻢ ﺃﻭﻻﺋﻚ ﺍﻟﻨّﺎﺱ ﺍﻟﹼﺬﻳﻦ ﻭﺇﻥ ﺃﺩﺭﻛﻮﺍ ﻣﻌﲎ ﺍﳌﺜﻠﹼﺚ‪،‬‬
‫ﻓﻬﻢ ﻻ ﻳﺘﺼﻮّﺭﻭﻥ ﺍﻟﺒﺘّﺔ ﺻﻔﺘﻪ ﻛﻮﻥ ﳎﻤﻮﻉ ﺯﻭﺍﻳﺎﻩ ﺗﺴﺎﻭﻱ ﺃﺑﺪﺍ ﺯﺍﻭﺗﲔ ﻗﺎﺋﻤﺘﲔ‪ .‬ﻓﻬﺬﻩ‬
‫‪o‬‬
‫ﺍﻟﺼّﻔﺔ ﺍﻟﹼﱵ ﺇﻧّﻤﺎ ﻣﻦ ﺷﺄﻥ ﺍﳍﻨﺪﺳ ّﻲ ﺃﻥ ﻳﱪﻫﻦ ﻋﻠﻴﻬﺎ‪ ،‬ﻣﻬﻤﺎ ﺭﺍﻡ ﺫﻫﻦ ﺭﻓﻌﻬﺎ ﻋﻦ ﺍﳌﺜﻠﹼﺚ‪ ،‬ﻓﺈ ﹼﻥ‬
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‫ﺣﻘﻴﻘﺔ ﺍﳌﺜﻠﹼﺚ ﹶﻟَﺘْﺒﻘﹶﻰ ﺣﺎﺿﺮﺓ ﺃﺑﺪﺍ ﰲ ﺫﻫﻨﻪ‪ .‬ﻓﺈﺫﹰﺍ ﻫﺬﻩ ﺍﻟﺼّﻔﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻻ ﺯﻣﺔ ﺃﺑﺪﺍ‬
‫ﻟﻠﻤﺜﻠﹼﺚ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻣﺜﻠﹼﺚ‪ ،‬ﻟﻜﻨّﻬﺎ ﻟﻴﺴﺖ ﺍﻟﺒﺘّﺔ ﲟﻘﻮّﻣﺔ ﳊﻘﻴﻘﺘﻪ ﲟﺎ ﻫﻮ ﻫﻮ‪.‬‬
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‫ﻭﺑﻌﺪ ﺃﻥ ﺑﻴﻨّﺎ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺑﺴﻄﻨﺎ ﻣﻌﲎ ﺍﳌﺎﻫﻴﺔ‪ ،‬ﻟﻨﻨﻈﺮ ﻛﻴﻒ ﺣﺼّﻞ ﺍﺑﻦ ﺳﻴﻨﺎ ﺗﻔﺮﻗﺘﻪ ﺑﲔ‬
‫ﺍﳌﺎﻫﻴﺔ ﻭﺍﻟﻮﺟﻮﺩ‪.‬‬

‫ﻟﻘﺪ ﻗﻠﻨﺎ ﺇ ﹼﻥ ﺍﻟﻮﺟﻮﺩ ﻫﻮ ﻣﻌﲎ ﺑﺪﻳﻬ ّﻲ ﻭﺃﻭّﻝ ﻣﺎ ﺗﺴﺘﺤﻀﺮﻩ ﺍﻟﻨّﻔﺲ‪ ،‬ﻭﻷﻧّﻪ ﺃﻇﻬﺮ ﺍﻷﺷﻴﺎﺀ‬
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‫ﻭﺃﺣﻘﹼﻬﺎ ﻣﻌﺮﻓﺔ‪ ،‬ﻓﺈﻧّﻪ ﻗﺪ ﺍﻣﺘﻨﻊ ﺑﺘﺎﺗﺎ ﺗﻌﺮﻳﻒ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻷﻧّﻪ ﻣﺎ ﺍﻟﺘّﻌﺮﻳﻒ‪ ،‬ﻟﻴﺖ ﺷﻌﺮﻱ‪ ،‬ﺇ ﹼﻻ‬
‫ﲢﺼﻴﻞ ﳎﻬﻮﻝ ﲟﻌﺮﻭﻑ ‪!‎‬؟ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺟﻮﺩ ﺃﻋﺮﻑ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻼ ﺷﻲﺀ ﺃﻋﺮﻑ ﻣﻨﻪ‪ ،‬ﻓﻼ‬
‫ﻑ‪ .‬ﻭﺇﺫ ﺍﻣﺘﻨﻊ ﺗﻌﺮﻳﻒ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﻘﺪ ﺑﻘﻲ ﺳﺒﻴﻞ ﺁﺧﺮ‬ ‫ﺷﻲﺀ ﻗﺪ ﻳﻌﺮّﻓﻪ‪ ،‬ﻓﺈﺫﹰﺍ ﺍﻟﻮﺟﻮﺩ ﻻ ُﻳ َﻌﺮﱠ ُ‬
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‫ﰲ ﺍﻟﺘّﻄﺮّﻕ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﻃﺮﻳﻖ ﺍﻟﺘّﻘﺴﻴﻢ‪ .‬ﻭﺗﻘﺴﻴﻢ ﺍﻟﻮﺟﻮﺩ ﺫﻭ ﻃﺮﺍﺋﻖ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻜﻦ ﺇﻧّﻤﺎ ﳓﻦ‬
‫ﺳﻨﻘﻒ ﻋﻨﺪ ﺗﻘﺴﻴﻤﻪ ﲝﺴﺐ ﻣﺮﺍﺗﺒﻪ‪ .‬ﺇ ﹼﻥ ﻫﻨﺎﻙ ﺗﻘﺴﻴﻤﺎ ﺃﻭّﻻ ﻭﻛﺒﲑﺍ ﻟﻠﻮﺟﻮﺩ ﲝﺴﺐ ﻣﺮﺗﺒﺘﻪ‪،‬‬

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 ‫ﲏ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﻴ ّ‬
‫ﲏ ﻫﻮ ﻭﺟﻮﺩﻩ ﰲ‬ ‫ﲏ ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﻴ ّ‬
‫ﻭﻫﻮ ﺗﻘﺴﻴﻤﻪ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﹼﻫ ّ‬
‫ﲏ ﻫﻮ ﺣﺼﻮﻝ ﺍﻷﻣﺮ ﻗﺎﺋﻤﺎ ﰲ ﺍﻟﺬﹼﻫﻦ‪ .‬ﻭ ﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﺣﺎﺻﻼ ﰲ‬ ‫ﺍﳋﺎﺭﺝ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟ ﹼﺬﻫ ّ‬

‫‪m‬‬
‫ﺴﻴّﺎ ﻣﺸﺘﺮﻛﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺬﹼﻫﻦ ﻓﻬﻮ ﺇﻣّﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻘﻮﻻ‪ ،‬ﺃﻭ ﻣﺘﺨﻴّﻼ‪ ،‬ﺃﻭ ﻣﺪﺭﻛﺎ ﺇﺩﺭﺍﻛﺎ ﺣ ّ‬
‫ﻣﻮﺟﻮﺩﺍ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﻓﻬﻮ ﺇﻣّﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﺩّﺓ ﳏﺴﻮﺳﺔ‪ ،‬ﺃﻭ ﺟﻮﻫﺮﺍ ﻣﻌﻘﻮﻻ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﻮﻫﺮ‬

‫‪o‬‬
‫ﺍﳌﻌﻘﻮﻝ ﻫﻮ ﻧﻔﺴﻪ ﺫﻭ ﻣﺮﺍﺗﺐ‪ ،‬ﺃﺧﺴّﻬﺎ ﺟﻮﻫﺮ ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﱐﹼ‪ ،‬ﻭﻳﺘﻮﺳّﻄﻬﺎ ﺍﻟﻌﻘﻞ ﺍﻟﺴّﻤﺎﻭﻱ‪،‬‬
‫ﻭﺃﻋﻼﻫﺎ ﺍﻟﻌﻘﻞ ﺍﻹﻻﻫ ّﻲ‪ .‬ﻭﺑﺎﳉﻤﻠﺔ‪ ،‬ﻓﺎﻟﻮﺟﻮﺩ ﻻ ﳜﺮﺝ ﻋﻦ ﺇﻣّﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻫﻨﻴّﺎ‪ ،‬ﻭﺇﻣّﺎ ﻋﻴﻨﻴّﺎ‪.‬‬

‫‪b.c‬‬
‫ﻭﻫﺎﻫﻨﺎ‪ ،‬ﻓﻨﺤﻦ ﻧﺴﺄﻝ ﻫﺬﺍ ﺍﻟﺴّﺆﺍﻝ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺷﻲﺀ ﻣﺎ ِﻟﺰَﺍﻣًﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺇﻣّﺎ ﰲ‬
‫ﺍﻟﺬﹼﻫﻦ‪ ،‬ﺃﻭ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﻓﻬﻞ ﻣﻌﲎ ﻛﻮﻧﻪ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﺃﻭ ﻛﻮﻧﻪ ﰲ ﺍﻟﺬﹼﻫﻦ‪ ،‬ﻫﻮ ﺃﻳﻀﺎ ﺟﺰﺀ‬
‫ﺤﻮُ ﻭﺟﻮﺩ ﺍﻟﺸّﻲﺀ ﻫﻮ ﺟﺰﺀ ﳌﺎ ﺑﻪ ﺫﻟﻚ ﺍﻟﺸّﻲﺀ‬
‫ﻣﻘﻮّﻡ ﳌﺎﻫﻴّﺔ ﺫﻟﻚ ﺍﻟﺸّﻲﺀ ﺃﻡ ﻻ ؟ ﺃﻱ ﻫﻞ َﻧ ْ‬

‫‪o‬‬ ‫ﻫﻮ ﻫﻮ ؟ ﺍﳉﻮﺍﺏ ‪ :‬ﻛ ﹼ‬

‫ﻼ ﺇﻃﻼﻗﺎ ‪ !‎‬ﻭﺃﻳﺴﺮ ﺩﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻫﻮ ﺃﻧّﻪ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ‬
‫‪ott‬‬
‫ﺧﻼﻓﻪ‪ ،‬ﺃﻱ ﻟﻮ ﻛﺎﻥ ﳓﻮ ﻭﺟﻮﺩ ﺍﻟﺸّﻲﺀ ﻣﻘﻮّﻣﺎ ﳊﻘﻴﻘﺔ ﺍﻟﺸّﻲﺀ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﺸّﻲﺀ ﻫﻲ ﻣﺎ ﺑﻪ‬
‫ﺍﻟﺸّﻲﺀ ﻫﻮ ﻫﻮ‪ ،‬ﻭ ﻗﺪ ﻛﻨّﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﺃ ﹼﻥ ﻣﺎ ﺑﻪ ﺍﻟﺸّﻲﺀ ﻫﻮﻫﻮ ﻻ ﻳﺮﺗﻔﻊ ﺃﺑﺪﺍ‪ ،‬ﻟﻜﺎﻥ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺼ ﱠﻮ َﺭ ﻋﻠﻰ ﺧﻼﻑ ﺣﺎﻝ ﻭﺟﻮﺩﻩ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﺷﻲﺀ ﻣﺎ ﻣﻮﺟﻮﺩﺍ ﺑﻨﺤﻮ ﻣﻦ ﺍﻷﳓﺎﺀ ﹶﻻ ْﻣَﺘَﻨ َﻊ ﺃﻥ ﻳَُﺘ َ‬
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‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﰲ ﺍﻟﻮﺍﻗﻊ ﻓﻬﻮ ﻳﻜﻮﻥ ﳑﺘﻨﻌﺎ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﻮﺟﺪ ﻛﺬﻟﻚ ﺃﺑﺪﺍ‪ ،‬ﻭﺇﺫﺍ ﺍﻣﺘﻨﻊ‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻮﺟﺪ ﻛﺬﻟﻚ ﺃﺑﺪﺍ‪ ،‬ﻓﺈﻧّﻪ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ ﺃ ﹼﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﻣﻮﺟﻮﺩﺍ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨّﺤﻮ‬
‫ﺃﺑﺪﺍ‪ ،‬ﻓﺘﺼﲑ ﻛ ﹼﻞ ﺍﻷﺷﻴﺎﺀ ﺃﺑﺪﻳّﺔ ﺍﻟﻮﺟﻮﺩ ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻈﹼﺎﻫﺮ ﻣﻦ ﺃﻣﺮ ﻛﺜﲑ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ .‬ﺇ ﹼﻥ‬
‫ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﻘﺮﻳﺐ ﺍﻷﻭّﻝ‪ .‬ﻭﻟﻜﻦ ﻧﺰﻳﺪ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﻔﻠﺴﻔ ّﻲ ﺍﻟﺜﹼﺎﱐ ‪:‬‬
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‫ﻟﻘﺪ ﺫﻛﺮﻧﺎ ﺃ ﹼﻥ ﻣﺎﻫﻴﺔ ﺍﻟﺸّﻲﺀ ﺃﻭ ﺟﺰﺀﻫﺎ ﺍﳌﻘﻮّﻡ ﳍﺎ ﻫﻮ ﻣﺎ ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎﻩ ﻣﺮﺗﻔﻌﺎ ﺍﺭﺗﻔﻊ ﻣﻌﻪ‬
‫ﻧﻔﺲ ﺣﻘﻴﻘﺔ ﺍﻟﺸّﻲﺀ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺍﺭﺗﻔﻌﺖ ﺛﻼﺛﻴّﺔ ﺍﻷﺿﻼﻉ ﻣﻦ ﺍﳌﺜﻠﹼﺚ ﻓﲑﺗﻔﻊ ﺑﺎﺭﺗﻔﺎﻋﻬﺎ ﻧﻔﺲ‬
‫‪ww‬‬

‫ﺣﻘﻴﻘﺔ ﺍﳌﺜﻠﹼﺚ‪ .‬ﻭﻟﻜﻦ ﻟﻠﻤﺜﻠﹼﺚ ﺃﳓﺎﺀ ﳑﻜﻨﺔ ﰲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﻬﻮ ﻗﺪ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﺍ ﰲ ﺍﻟﺬﹼﻫﻦ‪،‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﺍ ﻣﺮﺳﻮﻣﺎ ﰲ ﻟﻮﺣﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻗﺪ ﺻﻨﻌﻨﺎﻩ ﻣﻦ ﺧﺸﺐ ﺃﻭ ﺣﺪﻳﺪ‪...‬‬

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‫ﻓﻜﻮﻥ ﺍﳌﺜﻠﹼﺚ‪ ،‬ﺇﺫﹰﺍ ﻣﻮﺻﻮﻓﺎ ﺑﻨﺤﻮ ﻣﺎ ﻣﻦ ﺃﳓﺎﺀ ﺍﻟﻮﺟﻮﺩ ﺗﻠﻚ‪ ،‬ﻫﻞ ﻋﺴﺎﻩ ﺃﻥ ﻳﻜﻮﻥ ُﻣ ﹶﻘ ﱢﻮﻣًﺎ‬
‫ﻟﻨﻔﺲ ﻣﺎﻫﻴﺔ ﺍﳌﺜﻠﹼﺚ‪ ،‬ﺃﻱ ﻟﻮ ﺃ ﹼﻥ ﺍﻟﺬﹼﻫﻦ ﻗﺪ ﺍﻋﺘﱪ ﺍﳌﺜﻠﹼﺚ ﻭﻗﺪ ﺭُِﻓ َﻊ ﻋﻨﻪ ﻣﺜﻼ ﻛﻮﻧﻪ ﻣﻮﺟﻮﺩﺍ‬

‫‪m‬‬
‫ﰲ ﺍﻟﺬﹼﻫﻦ ﺃﻭ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﻬﻞ ﺗﺮﺗﻔﻊ ﺣﻘﻴﻘﺔ ﺍﳌﺜﻠﹼﺚ ﲟﺎ ﻫﻲ ﻫﻲ ؟‬
‫ﻼ ﺑﺘﺎﺗﺎ !‪ ‎‬ﻷﻧّﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﺩﺭﻙ ﺍﻟﺬﹼﻫﻦ ﺃ ﹼﻥ ﺍﳌﺜﻠﹼﺚ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﺬﹼﻫﻦ‬
‫ﺍﳉﻮﺍﺏ ‪ :‬ﻛ ﹼ‬

‫‪o‬‬
‫ﻣﺜﻼ‪ ،‬ﻫﻮ ﺣﻘﻴﻘﺔ ﲣﺘﻠﻒ ﺑﺎﳌﺎﻫﻴﺔ ﻋﻦ ﺍﳌﺜﻠﹼﺚ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻛﺈﺩﺭﺍﻛﻪ ﻻﺧﺘﻼﻑ ﻣﺎﻫﻴﺔ‬
‫ﺍﳌﺮﺑّﻊ ﻋﻦ ﻣﺎﻫﻴﺔ ﺍﻟﺪّﺍﺋﺮﺓ‪ .‬ﻭﻟﻜﻦ ﺍﻟ ﹼﺬّﻫﻦ ﻻ ﻳﺪﺭﻙ ﺍﳌﺜﻠﹼﺚ ﰲ ﺍﻟ ﹼﺬﻫﻦ ﳐﺘﻠﻔﺎ ﺑﺎﳌﺎﻫﻴﺔ ﻋﻦ‬

‫‪b.c‬‬
‫ﺍﳌﺜﻠﹼﺚ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﺈﺫﹰﺍ ﻭﺟﻮﺩ ﺍﳌﺜﻠﹼﺚ ﰲ ﺍﻟﺬﹼﻫﻦ ﺃﻭ ﰲ ﺍﻟﻮﺍﻗﻊ ﻫﻮ ﻏﲑ ﻣﻘﻮّﻡ ﳌﺎﻫﻴﺘﻪ‪،‬‬
‫ﻓﻬﻮ ﺇﺫﹰﺍ ﻋﺎﺭﺽ ﻟﻪ‪ ،‬ﻓﺎﻟﻮﺟﻮﺩ ﺇﺫﹰﺍ ﻫﻮ ﻏﲑ ﺍﳌﺎﻫﻴﺔ‪ ،‬ﺇﻧّﻪ ﻋﺮﺽ ﳍﺎ‪.‬‬

‫ﺇ ﹼﻥ ﺍﻟﻮﺟﻮﺩ ﻋﺮﺽ ﻟﻠﻤﺎﻫﻴﺔ !‪ ‎‬ﺗﻠﻚ ﻣﺎ ﻫﻲ ﺇﺫﹰﺍ ﺫﻟﻚ ﺍﻻﺳﺘﺨﻼﺹ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻌﺒﺎﺭﺓ‬

‫‪o‬‬
‫ﺸﻬﲑﺓ ﺍﻟﹼﱵ ﺷﺎﻋﺖ ﻋﻦ ﺍﺑﻦ ﺳﻴﻨﺎ ﺃﻭّﻻ‪ ،‬ﹼﰒ ﺗﻠﻘﹼﺎﻫﺎ ﻣﺘﻜﻠﹼﻤﺔ ﺍﻹﺳﻼﻡ ﺑﻌﺪﻩ‪ ،‬ﻛﺎﻟﻔﺨﺮ‬
‫ﺍﻟ ّ‬
‫‪ott‬‬
‫ﻼ ﺻﺪﺭ ﺍﻟﺪّﻳﻦ ﺍﻟﺸّﲑﺍﺯﻱ‪،‬‬
‫ﺍﻟﺮّﺍﺯﻱ‪ ،‬ﻭﺍﻟﻘﻄﺐ ﺍﻟﺮّﺍﺯﻱ‪ ،‬ﻭﺳﻌﺪ ﺍﻟﺪّﻳﻦ ﺍﻟﺘّﻔﺘﺎﺯﺍﱐ‪ ،‬ﻭﺍﳌ ﹼ‬
‫ﰐ ﺍﳌﺴﻴﺤﻴّﺔ‪ ،‬ﻛﺎﻟﻘﺪّﻳﺲ ﺗﻮﻣﺎ ﺍﻹﻛﻮﻳﲏ‪ ،‬ﻭﺩﻭﻧﺲ ﺳﻜﻮﺕ‪ ،‬ﻭﺁﺛﺎﺭ‬
‫ﻭﻛﺬﻟﻚ ﻗﺪ ﺗﻠﻘﹼﺎﻫﺎ ﻻ ﻫﻮ ﹼ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﺎ ﻓﺘﺌﺖ ﺑﺎﻗﻴﺔ ﺇﱃ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳊﺪﻳﺜﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ ‪!‎ ٩‬‬
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‫ﻭﻛﻮﻥ ﺍﻟﻮﺟﻮﺩ ﻋﺮﺽ ﻟﻠﻤﺎﻫﻴﺔ ﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﺃﻧّﻪ ﻛ ﹼﻞ ﻣﺎﻫﻴﺔ ﻓﺎﻟﻮﺟﻮﺩ ﻋﺮﺽ ﳍﺎ‪ ،‬ﺇﺫ ﻗﺪ‬
‫ﻳﺘّﻔﻖ ﺃﻥ ﳒﺪ ﻣﺎﻫﻴﺔ ﻳﻜﻮﻥ ﺍﻟﻮﺟﻮﺩ ﺟﺰﺀ ﻣﻘﻮّﻣﺎ ﳍﺎ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘّﻘﻮﱘ ﻻ ﻳﻜﻮﻥ ﳍﺎ ﻣﻦ‬
‫ﺣﻴﺚ ﻫﻲ ﻣﺎﻫﻴﺔ ﺑﺈﻃﻼﻕ‪ ،‬ﺑﻞ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻣﺎﻫﻴﺔ ﻣﺎ ﻣﻌﻴّﻨﺔ‪ .‬ﻧﻌﻢ ﺇﺫ ﻟﻨﺎ ﺃﻥ ﻧﻘﺴّﻢ ﺍﻟﻮﺟﻮﺩ‬
‫ﻱ ﺃﻭ ﳑﻜﻦ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ‬
‫ﻱ‪ ،‬ﻭﺁﺧﺮ ﻏﲑ ﺿﺮﻭﺭ ّ‬
‫ﺗﻘﺴﻴﻤﺎ ﺁﺧﺮ‪ ،‬ﻓﻨﻘﺴّﻤﻪ ﺇﱃ ﻭﺟﻮﺩ ﺿﺮﻭﺭ ّ‬
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‫ﻱ ﺑﻐﲑﻩ‪ .10‬ﻓﺎﻟﻀّﺮﻭﺭ ّ‬
‫ﻱ ﺑﻐﲑﻩ ﻫﻮ ﰲ‬ ‫ﻱ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﺿﺮﻭﺭ ّ‬
‫ﻱ ﻗﺪ ﻧﻘﺴّﻤﻪ ﺇﱃ ﺿﺮﻭﺭ ّ‬
‫ﺍﻟﻀّﺮﻭﺭ ّ‬
‫ﺃﺻﻠﻪ ﳑﻜﻦ ﺑﺬﺍﺗﻪ‪ ،‬ﻓﺬﺍﺗﻪ ﺇﺫﹰﺍ ﻓﻘﲑﺓ ﻣﻦ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺇﻧّﻤﺎ ﺍﻟﻮﺟﻮﺩ ﺗﻨﺎﻟﻪ ﻣﻦ ﻋﻠﹼﺔ ﻏﲑﻫﺎ‪،‬‬
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‫ﻱ ﺑﺬﺍﺗﻪ‪ ،‬ﻓﻬﻮ ﺍﳌﻮﺟﻮﺩ‬

‫ﻓﺎﻟﻮﺟﻮﺩ ﻟﻴﺲ ﻣﻦ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻓﻬﻮ ﻋﺎﺭﺽ ﳍﺎ‪ .‬ﺃﻣّﺎ ﺍﳌﻮﺟﻮﺩ ﺍﻟﻀّﺮﻭﺭ ّ‬
‫ﺍﻟﹼﺬﻱ ﻧﻔﺲ ﺣﻘﻴﻘﺘﻪ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﻭﺟﻮﺩﻩ‪ ،‬ﻓﻮﺟﻮﺩﻩ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﻏﲑﻩ‪ ،‬ﺃﻱ ﺃ ﹼﻥ ﻧﺴﺒﺔ‬

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‫ﺍﻟﻮﺟﻮﺩ ﺇﱃ ﻣﺎﻫﻴﺘﻪ ﻛﻨﺴﺒﺔ ﺛﻼﺛﻴّﺔ ﺍﻷﺿﻼﻉ ﻟﻠﻤﺜﻠﹼﺚ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻮﺟﻮﺩ ﺍﻹﻻﻫﻲّ‪ ،‬ﺃﻭ ﺍﳌﺎﻫﻴﺔ‬
‫ﺍﻹﻻﻫﻴّﺔ‪.‬‬

‫‪m‬‬
‫ﻓﺈﺫﹰﺍ ﺍﻟﺘّﻔﺮﻗﺔ ﺑﲔ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳌﺎﻫﻴﺔ ﻋﻨﺪ ﺍﺑﻦ ﺳﻴﻨﺎ ﳝﻜﻦ ﺃﻥ ﻧﻌﺘﱪ ﳍﺎ ﻣﺮﺗﺒﺘﲔ ﻇﺎﻫﺮﺗﲔ ‪:‬‬
‫ﺃ( ﺍﻟﺘّﻔﺮﻗﺔ ﺑﲔ ﻣﻌﲎ ﻣُ ﹾﻄﹶﻠ ِﻖ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻣﻄﻠﻖ ﺍﳌﺎﻫﻴّﺔ‪ ،‬ﺑﻼ ﲣﺼﻴﺺ ﻭﻻ ﺗﻘﻴﻴﺪ‪ ،‬ﺃﻱ ﺃ ﹼﻥ‬

‫‪o‬‬
‫ﺠ ﱠﺮ ِﺩ ِﻩ ﺇﻧّﻤﺎ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﳏﺾ ﺍﻹِﻧﱠِﻴ ِﺔ ﻋﻠﻰ ﻟﻐﺔ ﺍﺑﻦ ﺳﻴﻨﺎ‪،‬‬
‫ﻧﻔﺲ ﻣﻌﲎ ﺍﻟﻮﺟﻮﺩ ﺍﻟﹼﺬﻱ ِﺑﻤُ َ‬

‫‪b.c‬‬
‫ﺸﻲﺀ ﻟﻪ ﺣﻘﻴﻘﺔ ﲟﺎ ﻫﻮ ﻫﻮ‪.‬‬
‫ﻫﻮ ﻏﲑ ﻣﻌﲎ ﳏﺾ ﻛﻮﻥ ﺍﻟ ّ‬
‫ﺏ( ﻭﺍﻟﺘّﻔﺮﻗﺔ ﺑﲔ ﻣﺎﻫﻴﺔ ﻣﺎ ﻣﻌﻴّﻨﺔ‪ ،‬ﻭﻛﻮﻥ ﺍﳌﺎﻫﻴﺔ ﺗﻠﻚ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺘّﻔﺮﻗﺔ ﻟﻴﺲ‬
‫ﳝﻜﻦ ﺳﺮﻳﺎﻬﻧﺎ ﻋﻠﻰ ﻛ ﹼﻞ ﺍﳌﺎﻫﻴﺎﺕ ﺑﺄﺳﺮﻫﺎ‪ ،‬ﻭﺇﻧّﻤﺎ ﺗﺸ ﹼﺬ ﻋﻨﻬﺎ ﻣﺎﻫﻴﺔ ﻭﺍﺣﺪﺓ‬
‫ﳐﺼﻮﺻﺔ‪ ،‬ﻭﻫﻲ ﺍﳌﺎﻫﻴﺔ ﺍﻹﻻﻫﻴّﺔ ﺍﻟﹼﱵ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺎﻫﻴﺔ ﺑﺴﻴﻄﺔ ﻻ ﺗﺮﻛﻴﺐ ﻓﻴﻬﺎ‪،‬‬

‫‪o‬‬
‫ﻓﺈ ﹼﻥ ﺍﻟﻮﺟﻮﺩ ﻓﻴﻬﺎ ﻣﻘﻮّﻡ ﳍﺎ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﻮﺟﻮﺩ ﻋﺮﺿﺎ ﳊﻘﻴﻘﺔ ﺍﻟﻠﹼﻪ‪ ،‬ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ‬
‫‪ott‬‬
‫ﻛﺎﻥ ﻭﺟﻮﺩﻩ ﻋﲔ ﻣﺎﻫﻴﺘﻪ‪ .‬ﺃﻣّﺎ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻷﺧﺮﻯ ﻏﲑ ﺍﻟﻠﹼﻪ‪ ،‬ﻓﺈ ﹼﻥ ﻭﺟﻮﺩﻫﺎ ﻏﺮﻳﺐ‬
‫ﻋﻦ ﻣﺎﻫﻴﺘﻬﺎ‪ ،‬ﻓﻬﻮ ﻋﺮﺽ ﳍﺎ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻛﺎﻧﺖ ﳏﺘﺎﺟﺔ ﻟﻌﻠﹼﺔ ﻣﻮﺟﺪﺓ ﳍﺎ‪،‬‬
‫ﺴِﺒ َﻐ ٍﺔ ﻋﻠﻴﻬﺎ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﺎﻟﻪ ﰲ ﺁﺧﺮ ﺍﻟﺴّﻠﺴﻠﺔ ﺇ ﹼﻻ ﻣﻦ‬
‫ﺃﻭ ﻣُ ْ‬
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‫ﻣﻮﺟﻮﺩ ﻳﻜﻮﻥ ﻭﺟﻮﺩﻩ ﻏﲑ ﻣﺴﺘﻌﺎﺭ ﺍﻟﺒﺘّﺔ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﺫﻟﻚ ﺍﻟﹼﺬﻱ ﻳﺴﻤّﻴﻪ ﺍﺑﻦ‬
‫ﺳﻴﻨﺎ ﺑﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪.‬‬

‫ﺍﻧﺘﻬﺖ ﺍﳌﻘﺎﻟﺔ‪.‬‬
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‫ﺍﳌﻼﺣﻈﺎﺕ ‪:‬‬

‫‪ (١‬ﺃﺭﺳﻄﻮ‪ " ،‬ﻣﺎ ﺑﻌﺪ ﺍﻟﻄﹼﺒﻴﻌﺔ" ‪ ،‬ﺃﻭّﻝ ﻣﻘﺎﻟﺔ ﺍﳉﻴﻢ‪.‬‬

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‫‪ (٢‬ﺃﻧﻈﺮ ﺃﻭﻛﺎﺗﻒ ﻫﺎﻣﻼﻥ‪ " ،‬ﻧﺴﻖ ﺃﺭﺳﻄﻮ"‪ ،‬ﻓﺼﻞ ﻧﻈﺮﻳّﺔ ﺍﻟﻮﺟﻮﺩ‪).‬ﺑﺎﻟﻔﺮﻧﺴﻴّﺔ(‬

‫‪ (٣‬ﺍﺑﻦ ﺳﻴﻨﺎ‪ " ،‬ﺍﻟﺸّﻔﺎﺀ"‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻻﻫﻴّﺎﺕ‪ ،‬ﻓﺼﻞ ﰲ ﲢﺼﻴﻞ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪.‬‬

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‫‪ (٤‬ﰲ ﺍﻣﺘﻨﺎﻉ ﻛﻮﻥ ﺍﻟﻮﺟﻮﺩ ﺟﻨﺴﺎ‪ ،‬ﺍﻧﻈﺮ ﺃﺭﺳﻄﻮ‪ "،‬ﻣﺎ ﺑﻌﺪ ﺍﻟﻄﹼﺒﻴﻌﺔ"‪ ،‬ﻣﻘﺎﻟﺔ ﺍﻟﻜﺎﻑ‪١٠٥٩ ،‬‬
‫ﺏ‪ ،‬ﺳﻄﺮ ‪ ١٠٦٠ - ٢٥‬ﺃ‪.‬‬

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‫‪ (٥‬ﺍﺑﻦ ﺳﻴﻨﺎ‪ " ،‬ﺍﻹﺷﺎﺭﺍﺕ ﻭﺍﻟﺘّﻨﺒﻴﻬﺎﺕ" ‪ ،‬ﺃﻭﺍﺋﻞ ﺍﻹﻻﻫﻴّﺎﺕ‪.‬‬
‫‪ (٦‬ﰲ ﻣﻌﲎ ﺍﳉﻮﻫﺮ ﻋﻨﺪ ﺃﺭﺳﻄﻮ‪ ،‬ﻟﻚ ﺃﻥ ﺗﻨﻈﺮ ﰲ ﻣﻘﺎﻟﺘﻨﺎ ﺫﺍﺕ ﺍﻟﻌﻨﻮﺍﻥ " ﻣﻌﺎﱐ ﺍﳉﻮﻫﺮ ﻋﻨﺪ‬
‫ﺃﺭﺳﻄﻮ"‪ .‬ﳎﻠﹼﺔ ﺭﺣﺎﺏ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﺪﺩ‪ ،٣٠‬ﻧﻮﻓﻤﱪ – ﺩﻳﺴﻤﱪ‪.٢٠٠٢ ،‬‬

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‫‪ (٧‬ﺍﻟﻔﺎﺭﺍﰊ‪ ،‬ﻛﺘﺎﺏ " ﺍﳊﺮﻭﻑ"‪ ،‬ﻣﺎﺩّﺓ ﺍﻟﺬﹼﺍﺕ‪.‬‬
‫‪ (٨‬ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﺍﳉﻮﻳﲏ‪ "،‬ﺍﻟﺸّﺎﻣﻞ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪّﻳﻦ" ‪ ،‬ﺑﺎﺏ " ﺍﻟﺸّﻲﺀ "‪.‬‬

‫‪b.c‬‬
‫‪ (٩‬ﺍﻟﻔﺨﺮ ﺍﻟﺮّﺍﺯﻱ " ﺍﳌﺒﺎﺣﺚ ﺍﳌﺸﺮﻗﻴّﺔ "‪ ،‬ﺍﻟﻘﻄﺐ ﺍﻟﺮّﺍﺯﻱ " ﺷﺮﺡ ﺍﳌﻄﺎﻟﻊ "‪ ،‬ﺳﻌﺪ ﺍﻟﺪّﻳﻦ‬
‫ﻼ ﺻﺪﺭ ﺍﻟﺪّﻳﻦ ﺍﻟﺸّﲑﺍﺯﻱ " ﺍﻷﺳﻔﺎﺭ ﺍﻷﺭﺑﻌﺔ "‪ ،‬ﺍﻟﻘﺪّﻳﺲ ﺗﻮﻣﺎ‬ ‫ﺍﻟﺘّﻔﺘﺎﺯﺍﱐ " ﺍﳌﻘﺎﺻﺪ "‪ ،‬ﺍﳌ ﹼ‬
‫ﺍﻹﻛﻮﻳﲏ " ﺍﳌﺎﻫﻴﺔ ﻭﺍﻟﻮﺟﻮﺩ "‪ ،‬ﺩﻭﻧﺲ ﺳﻜﻮﺕ " ﺃﺳﺌﻠﺔ ‪ ،"..‬ﺇﺩﻣﻮﻧﺪ ﻫﻮﺳّﺮﻝ " ﺃﻓﻜﺎﺭ‬
‫ﻣﺴﺪّﺩﺓ ﻟﻔﻴﻨﻮﻣﻴﻨﻮﻟﻮﺟﻴﺎ ﻣﺘﻌﺎﻟﻴﺔ " ﻭﻫﺬﺍ ﻳﻈﻬﺮ ﰲ ﻋﺒﺎﺭﺓ ﺍﳌﻌﲎ ﺍﻟﻨﻮّﺍﻣﻲ ﺍﻟﹼﺬﻱ ﻫﻮ ﰲ ﺫﺍﺗﻪ ﺧﻠﻮ‬

‫‪o‬‬
‫ﻣﻦ ﻛ ﹼﻞ ﻣﻌﲎ ﻭﺟﻮﺩﻱ‪ .‬ﺟﺎﻥ ﺑﻮﻝ ﺳﺎﺭﺗﺮ " ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻌﺪﻡ "‪...‬‬
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‫‪ (١٠‬ﺍﺑﻦ ﺳﻴﻨﺎ‪ " ،‬ﺍﻟﻨّﺠﺎﺓ " ﺍﻹﻻﻫﻴّﺎﺕ‪ ،‬ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﹼﺎﻧﻴﺔ‪.‬‬

‫ﺍﳌﻜﺘﺒﺔ ﺍﻻﻟﻜﺘﺮﻭﻧﻴﺔ ﺍﺠﻤﻟﺎﻧﻴﺔ‬

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‫‪alk‬‬
‫‪w.‬‬
‫‪ww‬‬

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