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منطق الجهه بین کریسیبوس الرواقی و القزوینی الکاتبی
منطق الجهه بین کریسیبوس الرواقی و القزوینی الکاتبی
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ﺍﻝﻀﺭﻭﺭﻱ ﺃﻥ ﺯﻴﺩ ﺤﻲ .ﻓﺈﻥ " ﻤﻥ ﺍﻝﻀﺭﻭﺭﻱ " ﻫﻲ ﺍﻝﺠﻬﺔ ﻭ " ﺯﻴﺩ ﺤﻲ " ﻫـﻲ ﺍﻝﻘﻀـﻴﺔ
ﺍﻷﺼﻠﻴﺔ ).(3
ﻭﻝﻘﺩ ﻋﺭﻑ ﺍﻝﻔﻼﺴﻔﺔ ﻗﺒل ﺃﺭﺴﻁﻭ ﺍﻝﺠﻬﺎﺕ ﻭﺍﺴﺘﺨﺩﻤﻭﻫﺎ ﻓـﻲ ﺼـﻴﺎﻏﺔ ﺠـﺩﻝﻬﻡ
ﻭﺘﺩﻋﻴﻡ ﺁﺭﺍﺌﻬﻡ ﺍﻝﻔﻠﺴﻔﻴﺔ .
ﻓﻠﻘﺩ ﺍﺴﺘﺨﺩﻡ ﺒﺎﺭﻤﻨﻴﺩﺱ ﺍﻝﺠﻬﺔ ﻓﻲ ﺠﺩﻝﻪ ﺒﺸﻜل ﻜﺒﻴﺭ ﻓﻴﻘﻭل ﻓـﻲ ﻗﺼـﻴﺩﺘﻪ ﻓـﻲ
ﺍﻝﻭﺠﻭﺩ :ﻤﻥ ﺍﻝﻤﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﺍﻝﻭﺠﻭﺩ ﻤﻭﺠﻭﺩﹰﺍ ،ﻭﻤﻥ ﺍﻝﻤﺴﺘﺤﻴل ﺃﻥ ﻴﻭﺠﺩ ﺍﻝﻼﻭﺠﻭﺩ .ﻫل
ﺍﻝﻭﺠﻭﺩ ﻤﻭﺠﻭﺩ ﺃﻭ ﻏﻴﺭ ﻤﻭﺠﻭﺩ ،ﻴﻠﺯﻡ ﺒﺎﻝﻀﺭﻭﺭﺓ ﺃﻥ ﻨﺘﺠﺎﻫل ﺃﺤﺩ ﺍﻝﻁﺭﻴﻘﻴﻥ ﻷﻨﻪ ﻻ ﻴﻤﻜﻥ
ﺍﻝﺘﻔﻜﻴﺭ ﻓﻴﻪ ﺃﻭ ﺍﻝﺘﻌﺒﻴﺭ ﻋﻨﻪ ﻭﺃﻥ ﻨﺄﺨﺫ ﺒﺎﻝﻀﺭﻭﺭﺓ ﺍﻝﻁﺭﻴﻕ ﺍﻝﺜـﺎﻨﻲ ﻷﻨـﻪ ﻁﺭﻴـﻕ ﺍﻝﻭﺠـﻭﺩ
ﻭﺍﻝﺤﻘﻴﻘﺔ ).(4
ﻜﻤﺎ ﻨﺠﺩ ﺇﺸﺎﺭﺍﺕ ﻝﻠﺠﻬﺔ ﻋﻨﺩ ﺯﻴﻨﻭﻥ ﻓﻲ ﺃﻗﻭﺍﻝﻪ ﻓﻲ ﻨﻔﻲ ﺍﻝﺤﺭﻜﺔ ﻭﺍﻝﻜﺜﺭﺓ ).(5ﻜﻤـﺎ
ﻨﺴﺏ ﺃﻓﻼﻁﻭﻥ ﺇﻝﻲ ﺠﻭﺭﺠﻴﺎﺱ ﺒﺩﺍﻴﺔ ﺼﻴﺎﻏﺔ ﺍﻝﻘﻀﺎﻴﺎ ﻓـﻲ ﺃﺴـﻠﻭﺏ ﺠﺩﻴـﺩ ﻫـﻭ ﺼـﻴﻐﺔ
ﺍﻻﺤﺘﻤﺎل ،ﻜﻤﺎ ﻴﻘﻭل ﺒﺄﻥ ﺘﻴﺴﻴﺎﺱ ﻗﺩ ﺴﺎﻫﻡ ﺒﻨﺼﻴﺏ ﻓﻲ ﻫﺫﺍ ﺍﻷﻤﺭ ،ﺇﺫ ﺃﻨﻬﻤﺎ ﻜﺎﻨﺎ ﻴـﺒﺠﻼﻥ
ﺍﻻﺤﺘﻤﺎل ﺃﻜﺜﺭ ﻤﻥ ﺍﻝﺤﻘﻴﻘﺔ ﻨﻔﺴﻬﺎ ﺍﻝﺘﻲ ﺘﻜﻭﻥ ﻫﻲ ﺫﺍﺘﻬﺎ ﻏﻴﺭ ﻗﺎﺒﻠﺔ ﻝﻼﺤﺘﻤﺎل ).(6
ﻜﻤﺎ ﻨﺠﺩ ﺇﺸﺎﺭﺍﺕ ﻻﺴﺘﺨﺩﺍﻡ ﺴـﻘﺭﺍﻁ ﻭﺃﻓﻼﻁـﻭﻥ ﻝﻠﺠﻬـﺔ :ﺍﻝﻤﻤﻜـﻥ ،ﺍﻝﻀـﺭﻭﺭﻱ
ﻭﺍﻝﻤﺴﺘﺤﻴل)(7ﻭﺒﻬﺫﺍ ﻨﺴﺘﻁﻴﻊ ﺍﻝﻘﻭل ﺒﺄﻥ ﺍﻝﻔﻼﺴﻔﺔ ﺍﻝﻴﻭﻨﺎﻥ ﻗﺒل ﺃﺭﺴﻁﻭ ﻗﺩ ﻋﺭﻓﻭﺍ ﺍﻝﻘﻀـﺎﻴﺎ
ﻭﺍﻷﻗﻴﺴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ :ﺍﻝﻤﺤﺘﻤﻠﺔ ،ﺍﻝﻤﻤﻜﻨﺔ ،ﺍﻝﻀﺭﻭﺭﻴﺔ ،ﻭﺍﻝﻤﺴﺘﺤﻴﻠﺔ ﻭﺇﻥ ﻜﺎﻥ ﻴﺠﺩﺭ ﺒﻨﺎ
ﺃﻥ ﻨﺸﻴﺭ ﺇﻝﻲ ﺃﻥ ﻫﺫﻩ ﺍﻷﻨﻭﺍﻉ ﻤﻥ ﺍﻷﻗﻴﺴﺔ ﻻ ﺘﻌﺩﻭ ﺃﻥ ﺘﻜﻭﻥ ﺃﻜﺜﺭ ﻤﻥ ﻤﺠـﺭﺩ ﺍﺴـﺘﺩﻻﻻﺕ
ﻗﺩﻤﻬﺎ ﺍﻝﻔﻼﺴﻔﺔ ﺍﻝﺴﺎﺒﻘﻭﻥ ﻝﻤﺤﺎﻭﻝﺔ ﺍﻝﺒﺭﻫﻨﺔ ﻋﻠﻰ ﺁﺭﺍﺌﻬـﻡ ﻭﺃﻗـﻭﺍﻝﻬﻡ ﺍﻝﻔﻠﺴـﻔﻴﺔ .ﺃﻱ ﺃﻥ
ﺁﺭﺍﺀﻫﻡ ﻗﺩ ﺠﺎﺀﺕ ﻤﻨﺘﺸﺭﺓ ﻓﻲ ﺜﻨﺎﻴﺎ ﻨﺴﻘﻬﻡ ﺍﻝﻔﻠﺴﻔﻲ ،ﻭﻝﻡ ﺘﺸﻬﺩ ﻫﺫﻩ ﺍﻷﻗﻴﺴـﺔ ﺍﻫﺘﻤﺎﻤـﹰﺎ
ﻼ ﻤﻥ ﺠﺎﻨﺒﻬﻡ ﻜﺎﻝﺫﻱ ﻨﺠﺩﻩ ﻝﺩﻯ ﺃﺭﺴﻁﻭ ،ﺇﺫ ﺃﻨﻬﻡ ﻝﻡ ﻴﻘﺩﻤﻭﺍ ﻝﻨﺎ ﻨﻅﺭﻴﺔ ﻜﺎﻤﻠـﺔ ﻋـﻥ
ﻤﺴﺘﻘ ﹰ
ﺍﻝﻘﻴﺎﺱ ،ﺘﺭﻜﻴﺒﻪ ،ﻁﺒﻴﻌﺔ ﻤﻘﺩﻤﺎﺘﻪ ،ﺸﺭﻭﻁ ﺼﺤﺘﻪ ،ﻭﺃﺸﻜﺎﻝﻪ ﻭﻀﺭﻭﺒﻪ ﺍﻝﻤﻨﺘﺠﺔ .ﻓﻜل ﻤﺎ
ﻜﺎﻥ ﻝﺩﻴﻬﻡ ﻫﻭ ﻤﺠﺭﺩ ﺼﻴﻎ ﺍﺴﺘﺩﻻﻝﻴﺔ ﺘﺤﻤل ﺘﺭﻜﻴﺒﹰﺎ ﻤﻌﻴﻨﹰﺎ .ﻭ ﻝﺫﺍ ﻓﺄﺭﺴﻁﻭ ﻫﻭ ﺼﺎﺤﺏ ﺃﻭل
ﺼﻴﺎﻏﺔ ﻤﻨﻁﻘﻴﺔ ﻝﻨﻅﺭﻴﺔ ﺍﻝﻤﻭﺠﻬﺎﺕ .
ﻭﻝﻘﺩ ﻋﺭﺽ ﺃﺭﺴﻁﻭ ﻨﺴﻘﻪ ﺍﻝﺨﺎﺹ ﺒﺎﻝﺠﻬﺎﺕ ﻓﻲ ﻜﺘﺎﺒﻲ ﺍﻝﻌﺒﺎﺭﺓ ﻭ ﺍﻝﺘﺤﻠـﻴﻼﺕ ﺍﻷﻭﻝـﻰ
ﻓﺼﻨﻑ ﺍﻝﻘﻀﻴﺔ ﺍﻝﻤﻨﻁﻘﻴﺔ ﺇﻝﻰ :ﻗﻀﺎﻴﺎ ﻤﻁﻠﻘﺔ ،ﻀﺭﻭﺭﻴﺔ ،ﻤﻤﻜﻨﺔ ،ﻤﺤﺘﻤﻠﺔ ،ﻭﻤﻤﺘﻨﻌﺔ).(8
ﻭﺇﺫﺍ ﻤﺎ ﺤﺎﻭﻝﻨﺎ ﺃﻥ ﻨﻘﻴﻡ ﻤﻨﻁﻕ ﺍﻝﺠﻬﺔ ﺍﻷﺭﺴﻁﻲ ﻓﺈﻨﻨﺎ ﻨﺠﺩ ﺃﻥ ﻨﻅﺭﻴﺘﻪ ﻗﺩ ﺠﺎﺀﺕ ﻤﺴﺘﻌﺼﻴﺔ
)(9
،ﻭﻝﻬﺫﺍ ﺤﺎﻭل ﺍﻝﻤﻨﺎﻁﻘﺔ ﺒﻌﺩ ﻋﻠﻰ ﺍﻝﻔﻬﻡ ،ﺒﺴﺒﺏ ﻤﺎ ﺘﺤﺘﻭﻴﻪ ﻤﻥ ﺃﺨﻁﺎﺀ ﻭﻤﺘﻨﺎﻗﻀﺎﺕ ﻜﺜﻴﺭﺓ
)(10
، ﺃﺭﺴﻁﻭ ﺍﺴﺘﻜﻤﺎل ﺁﺭﺍﺀﻩ ،ﻭﺨﺎﺼﺔ ﺍﻝﻔﻴﻠﺴﻭﻑ ﺍﻝﺭﻭﺍﻗﻲ ﻜﺭﻴﺴﻴﺒﻭﺱ) 280-206ﻕ.ﻡ(
ﻓﻠﻘﺩ ﺃﺩﺨل ﻋﻠﻰ ﺁﺭﺍﺀ ﺃﺭﺴﻁﻭ ﺘﻌﺩﻴﻼﺕ ﺠﻌﻠﺕ ﺍﻝﻨﻅﺭﻴﺔ ﺃﻜﺜﺭ ﻭﻀﻭﺤﺎﹰ،ﻭﻤﻁﺎﺒﻘﺔ ﻝﻠﻭﺍﻗﻊ ﻋـﻥ
ﻁﺭﻴﻕ ﺇﺩﺨﺎل ﺍﻝﻌﻨﺼﺭ ﺍﻝﺯﻤﻨﻲ ﻋﻠﻰ ﺍﻝﻘﻀﻴﺔ ﻝﻤﺤﺎﻭﻝﺔ ﺍﻝﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻝﻤﺎﻀﻲ ﻭﺍﻝﺤﺎﻀﺭ ،ﻭﻤﻥ
)(11
. ﺜﻡ ﺘﻨﻁﺒﻕ ﺍﻝﻘﻀﻴﺔ ﻋﻠﻰ ﺍﻝﻭﺍﻗﻊ
ﻭﻝﻘﺩ ﺘﺤﻤﺱ ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﻌﺭﺏ ﺇﻝﻰ ﻤﺤﺎﻭﻝﺔ ﺍﻝﺠﻤـﻊ ﺒـﻴﻥ ﺁﺭﺍﺀ ﺃﺭﺴـﻁﻭ ،ﻭﺃﺼـﺤﺎﺏ
ﺍﻝﻤﻨﻁﻕ ﺍﻝﺭﻭﺍﻗﻲ ﻭﻴﻌﺩ ﺍﺒﻥ ﺴﻴﻨﺎ ﺃﻭل ﻤﻥ ﺤﺎﻭل ﺍﻷﺨﺫ ﺒﻤﻨﻁﻕ ﺍﻝﺭﻭﺍﻕ ،ﻭﻝﻘﺩ ﺘﺎﺒﻌﻪ ﻜﺜﻴﺭ ﻤﻥ
ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﻌﺭﺏ .ﻭﻴﻌﺩ ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ "1266: 1220ﻡ "ﻤﻥ ﺃﻫﻡ ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﻌﺭﺏ ﺍﻝﺫﻴﻥ
ﺘﻨﺎﻭﻝﻭﺍ ﺒﺎﻝﺩﺭﺍﺴﺔ ﻤﻭﻀﻭﻉ ﺍﻝﺠﻬﺔ ،ﻭﻝﻘﺩ ﺃﺸﺎﺭ ﺍﻝﻜﺎﺘﺒﻲ ﺇﻝﻰ ﺍﺴﺘﻔﺎﺩﺘﻪ ﻤﻥ ﺍﺒﻥ ﺴﻴﻨﺎ ،ﻭﻝﻬـﺫﺍ
ﻴﺠﺩﺭ ﺒﻨﺎ ﺃﻥ ﻨﺘﺴﺎﺀل:ﻫل ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﺇﻀﺎﻓﺎﺕ ﺤﻘﻴﻘﻴﺔ ﻗﺩﻤﻬﺎ ﻜﺭﻴﺴﻴﺒﻭﺱ ﺍﻝﺭﻭﺍﻗﻲ ﻝﻨﻅﺭﻴـﺔ
ﺃﺭﺴﻁﻭ ﻓﻲ ﺍﻝﺠﻬﺔ ،ﺃﻡ ﻻ ؟
ﻫل ﺃﻀﺎﻑ ﺍﺒﻥ ﺴﻴﻨﺎ ﺸﻲﺀ ﺠﺩﻴﺩ ﻝﻤﻨﻁﻕ ﺍﻝﺠﻬﺔ ،ﺃﻡ ﺠﺎﺀﺕ ﺁﺭﺍﺅﻩ ﻤﺘﻔﻘﺔ ﻤﻊ ﺁﺭﺍﺀ ﺍﻝﻔﻼﺴﻔﺔ
ﺍﻝﻴﻭﻨﺎﻥ ؟
ﻝﻘﺩ ﺘﻨﺎﻭل ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ ﻨﻅﺭﻴﺔ ﺍﻝﺠﻬﺔ ﺍﻝﺘﻲ ﻭﺭﺩﺕ ﻝﺩﻯ ﺍﺒﻥ ﺴـﻴﻨﺎ :ﻭﻫـل ﺍﺴـﺘﻁﺎﻉ
ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﺨﺭﻭﺝ ﻋﻥ ﺍﻹﻁﺎﺭ ﺍﻝﻴﻭﻨﺎﻨﻲ ﻓﻲ ﻤﻨﻁﻕ ﺍﻝﺠﻬﺔ ﻭﺃﻀﺎﻑ ﺇﻝﻴﻪ ﺸﻴﺌﹰﺎ ﺠﺩﻴﺩﹰﺍ ،ﺃﻡ ﻻ ؟
) ( 11ﺭﻭﺒﻴﺭ ﺒﻼﻨﺸﻲ ،ﺍﻝﻤﻨﻁﻕ ﻭﺘﺎﺭﻴﺨﻪ ﻤﻥ ﺃﺭﺴﻁﻭ ﺤﺘﻰ ﺭﺴل ،ﺘﺭﺠﻤﺔ ﺩ .ﺨﻠﻴل ﺃﺤﻤﺩ ﺨﻠﻴل ،ﺍﻝﻤﺅﺴﺴﺔ
ﺍﻝﺠﺎﻤﻌﻴﺔ ﻝﻠﺩﺭﺍﺴﺎﺕ ﻭﺍﻝﻨﺸﺭ ﻭﺍﻝﺘﻭﺯﻴﻊ ،ﺒﻴﺭﻭﺕ ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ ،ﺹ.136
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ﺃﻗﺎﻡ ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﺭﻭﺍﻗﻴﻭﻥ ﺒﻌﺩ ﺃﺭﺴﻁﻭ ﻨﺴﻘﻬﻡ ﺍﻝﺨﺎﺹ ﺒﺎﻝﺠﻬـﺎﺕ ﻋﻠـﻰ ﺃﺴـﺎﺱ
ﻤﻭﻀﻭﻋﻲ ،ﺒﺤﻴﺙ ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﻤﺎﺩﺓ ﺍﻝﻘﻀﻴﺔ ،ﻭ ﺠﻌﻠﻭﺍ ﻨﻘﻁﺔ ﺍﻝﺒﺩﺍﻴﺔ ﻓﻴﻪ ﻫـﻲ ﺍﻝﺤـﻭﺍﺩﺙ
ﻭﺍﻝﻭﻗﺎﺌﻊ ﺍﻝﺠﺯﺌﻴﺔ ،ﻭﺍﻝﺒﺤﺙ ﻓﻲ ﺍﻝﺭﻭﺍﺒﻁ ﺒﻴﻨﻬﺎ،ﺃﻤﺎ ﻋﻥ ﻤﻌﻴﺎﺭ ﺍﻝﺼﺩﻕ ﻭﺍﻝﻜـﺫﺏ ﻓﻠـﻡ ﻴﻌـﺩ
ﺃﺴﺎﺴﻪ ﺍﺘﺴﺎﻕ ﺍﻝﻔﻜﺭ ،ﻭﻋﺩﻡ ﺘﻨﺎﻗﻀﻪ ﺒل ﺃﻀﺤﻰ ﻤﻌﻴﺎﺭ ﺍﻝﺼﺩﻕ ﻝﺩﻴﻬﻡ ﻫﻭ ﺍﻨﻁﺒﺎﻕ ﺍﻝﻘﻀـﻴﺔ
ﻋﻠﻰ ﺍﻝﻭﺍﻗﻊ .ﻭﻋﻠﻰ ﺍﻝﺭﻏﻡ ﻤﻥ ﺍﻝﺘﻘﺎﺀ ﺍﻝﺭﻭﺍﻗﻴﺔ ﺒﺎﻝﺘﻴﺎﺭ ﺍﻷﺭﺴﻁﻲ ﻓﻲ ﻨﺯﻋﺘﻬﺎ ﺍﻝﻌﻘﻠﻴﺔ ،ﺇﻻ ﺃﻥ
ﺍﻝﻌﻘل ﻝﻡ ﻴﻜﻥ ﺇﻻ ﻭﺠﻬﹰﺎ ﺁﺨﺭ ﻝﻠﺤﺱ ،ﻓﻠﻘﺩ ﻜﺎﻥ ﺍﻝﻌﻘل ﺩﺍﺌﻤﹰﺎ ﻤﺭﺍﻓﻘﹰﺎ ﻝﻺﺤﺴﺎﺱ ﻭﻤﻥ ﺜﻡ ﻭﺤﺩﺕ
ﺒﻴﻥ ﺍﻝﻭﺠﻭﺩ ﺍﻝﻤﺎﺩﻱ ﻭﺍﻝﺠﻭﻫﺭ ﺍﻝﺭﻭﺤﻲ.ﻭﻝﻬﺫﺍ ﺼﺎﺭ ﻤﻭﻀﻭﻉ ﺍﻝﻘﻀـﻴﺔ ﺍﻝﻤﻨﻁﻘﻴـﺔ ﺠﺯﺌﻴـﹰﺎ
"ﺸﺨﺼﻴﹰﺎ" ) .(12ﻭﻝﻘﺩ ﺘﺒﻊ ﻫﺫﺍ ﺭﻓﻀﻬﻡ ﻝﻠﻴﻘﻴﻥ ﺍﻝﻤﻁﻠﻕ ،ﻷﻥ ﺍﻷﺸﻴﺎﺀ ﻓﻲ ﺍﻝﻭﺍﻗـﻊ ﻻ ﺘﺤﺘﻤـل
ﺍﻝﻴﻘﻴﻥ ،ﺒل ﺍﻝﻤﻌﺭﻓﺔ ﺍﻝﻤﺘﻐﻴﺭﺓ ،ﺍﻝﻤﻤﻜﻨﺔ).(13
ﻭﻝﻬﺫﺍ ﻨﺠﺩ "ﺴﻭﺯﺍﻥ ﺍﺴﺘﺒﻨﺞ" ﻻ ﺘﺸﻴﺭ ﺇﻝﻰ ﻫﺫﺍ ﺍﻝﻤﺒﺤﺙ ﻓﻲ ﻜﺘﺎﺒﻬﺎ "ﻤﻘﺩﻤﺔ ﺤﺩﻴﺜﺔ
ﻝﻠﻤﻨﻁﻕ ﺍﻝﺼﻭﺭﻱ" ،ﻜﻤﺎ ﺃﺨﺭﺝ "ﺠﻭﺒﻠﻭ"ﻫﺫﺍ ﺍﻝﻤﺒﺤﺙ ﻤﻥ ﻤﺠﺎل ﺍﻝﻤﻨﻁﻕ ﺍﻝﺼﻭﺭﻱ ،ﻭﺇﻥ ﻜﺎﻥ
ﻴﻌﺘﺭﻑ ﺒﻤﺎ ﻝﻠﻨﻅﺭﻴﺔ ﻤﻥ ﻗﻴﻤﺔ ﻤﻨﻁﻘﻴﺔ .ﻓﻬﻭ ﻻ ﻴﻨﺘﻘﺩﻫﺎ ﻓﻲ ﺫﺍﺘﻬﺎ ،ﺒل ﻤﻥ ﺤﻴﺙ ﺇﻨﻬﺎ ﻝﻴﺴﺕ
)(14
ﻤﻥ ﻤﺒﺎﺤﺙ ﺍﻝﻤﻨﻁﻕ ﺍﻝﺼﻭﺭﻱ.
) ( 12ﺩ .ﺃﻤﻴﺭﺓ ﺤﻠﻤﻲ ﻤﻁﺭ :ﺍﻝﻔﻠﺴﻔﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ ﺘﺎﺭﻴﺨﻬﺎ ﻭ ﻤﺸﻜﻼﺘﻬﺎ ،ﺩﺍﺭ ﻗﺒﺎﺀ ﻝﻠﻁﺒﺎﻋﺔ ﻭﺍﻝﻨﺸﺭ ،ﺍﻝﻘﺎﻫﺭﺓ
1998،ﻡ ،ﺹ .377:376ﺍﻴﻀﹰﺎhttp://www.dai3tna.com/vb/showthread.php?t=2124 :
) ( 13ﺩ .ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺒﺩﻭﻱ :ﺨﺭﻴﻑ ﺍﻝﻔﻜﺭ ﺍﻝﻴﻭﻨﺎﻨﻲ ،ﻤﻜﺘﺒﺔ ﺍﻝﻨﻬﻀﺔ ﺍﻝﻤﺼﺭﻴﺔ ،ﺍﻝﻁﺒﻌﺔ ﺍﻝﺭﺍﺒﻌﺔ ،
ﺍﻝﻘﺎﻫﺭﺓ 1970،ﻡ ،ﺹ .55:54ﺍﻴﻀﹰﺎhttp://en.wikipedia.org/wiki/Chrysippus:
) ( 14ﺩ .ﻋﻠﻲ ﺴﺎﻤﻲ ﺍﻝﻨﺸﺎﺭ :ﺍﻝﻤﻨﻁﻕ ﺍﻝﺼﻭﺭﻱ ﻤﻨﺫ ﺃﺭﺴﻁﻭ ﺤﺘﻰ ﻋﺼﻭﺭﻨﺎ ﻝﺤﺎﻀﺭﺓ ،ﺹ. 232
د
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)M Kneal : the Development of Logic , Oxford at the Claredon Press, ( 15
W& London ,1964, p 118.
) (16ﺃﺒﻭ ﻨﺼﺭ ﺍﻝﻔﺎﺭﺍﺒﻲ :ﻜﺘﺎﺏ ﺍﻝﻌﺒﺎﺭﺓ .ﻀﻤﻥ ﺴﻠﺴﻠﺔ ﺍﻝﻤﻨﻁﻕ ﻋﻨﺩ ﺍﻝﻔﺎﺭﺍﺒﻲ ،ﺍﻝﺠـﺯﺀ ﺍﻝﺜﺎﻨﻲ ،ﺘﺤﻘﻴﻕ
ﻭﺘﻘﺩﻴﻡ .ﺩ .ﺭﻓﻴﻕ ﺍﻝﻌﺠﻡ ،ﺩﺍﺭ ﺍﻝﻤﺸﺭﻕ ،ﺒﻴﺭﻭﺕ 1986 ،ﻡ ،ﺹ .158
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-2ا
FاFور
:
ﻫﻲ ﺘﻠﻙ ﺍﻝﺘﻲ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﺒﺨﻼﻑ ﻤﺎ ﻫﻲ ﻋﻠﻴﻪ ،ﺃﻱ ﻫﻲ ﻤﺎ ﻴﻭﺠـﺩ ﻓﻴﻬـﺎ
ﺍﻝﻤﺤﻤﻭل ﻝﻜل ﺍﻝﻤﻭﻀﻭﻉ ﺒﺎﻝﻔﻌل ،ﻭﺒﺸﻜل ﺩﺍﺌﻡ ،ﺃﻱ ﻓﻲ ﻜل ﺍﻷﻭﻗﺎﺕ ).(17
ﻭﻝﻘﺩ ﺘﺎﺒﻊ ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﺭﻭﺍﻗﻴﻭﻥ ﺫﻝﻙ ﺍﻝﺘﻌﺭﻴﻑ ﺍﻷﺭﺴـﻁﻲ ﻝﻠﻀـﺭﻭﺭﺓ ،ﻓﻴﻌـﺭﻑ
ﻜﺭﻴﺴﻴﺒﻭﺱ ﺍﻝﻀﺭﻭﺭﻱ ﺒﺄﻨﻪ .ﺍﻝﺩﺍﺌﻡ ﺍﻝﻭﺠﻭﺩ ﺍﻝﺫﻱ ﻝﻡ ﻴﺯل ،ﻭﻻ ﻴﺯﺍل ،ﻭﻻ ﻴﻤﻜﻥ ﺃﻻ ﻴﻭﺠﺩ
ﻓﻲ ﺃﻱ ﻭﻗﺕ ﻤﻥ ﺍﻷﻭﻗﺎﺕ ﺒﺨﻼﻑ ﻤﺎ ﻫﻭ ﻋﻠﻴﻪ ).(18
ﻭﻴﺭﻱ ﻜﻨﺯ ﺃﻥ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻀﺭﻭﺭﻴﺔ ﻫﻲ ﺘﻠﻙ ﺍﻝﺘﻲ ﺘﻌﺒﺭ ﻋﻥ ﻗﺎﻨﻭﻥ ﻤﻌﻴﻥ ﻜﻘﻭﻝﻨـﺎ :
ﻜل ﺇﻨﺴﺎﻥ ﺒﺎﻝﻀﺭﻭﺭﺓ ﺤﻴﻭﺍﻥ ﻨﺎﻁﻕ .ﻭﻝﺫﺍ ﻴﺫﻫﺏ ﺇﻝﻲ ﺃﻥ ﺍﻷﺤﻜﺎﻡ ﺍﻝﻀﺭﻭﺭﻴﺔ ﻫﻲ ﻓﻲ ﻤﻌﻨـﻰ
ﻤﻥ ﺍﻝﻤﻌﺎﻨﻲ ﺘﺩﺨل ﻓﻲ ﻨﻁﺎﻕ ﺍﻻﺴﺘﻘﺭﺍﺀ ،ﻭﺫﻝﻙ ﻷﻥ ﺃﺴﺎﺱ ﺍﻝﺤﻜﻡ ﺍﻝﻀﺭﻭﺭﻱ ﺍﻝﻤﺸـﺎﻫﺩﺓ
ﺍﻝﻔﺭﺩﻴﺔ – ﺃﻫﻡ ﻤﺭﺍﺤل ﺍﻻﺴﺘﻘﺭﺍﺀ – ﺃﻱ ﺍﻻﻨﺘﻘﺎل ﻤﻥ ﺍﻝﺠﺯﺌﻴﺎﺕ ﺇﻝﻰ ﻗـﻭﺍﻨﻴﻥ ﺘﺤﻜـﻡ ﻫـﺫﻩ
ﺍﻝﺠﺯﺌﻴﺎﺕ ﺒﻤﺎ ﻴﺘﻀﻤﻥ ﺍﻻﻨﺘﻘﺎل ﻤﻥ ﺍﻝﻤﻼﺤﻅﺔ ﻭﺍﻝﺘﺠﺭﻴﺏ ﺇﻝﻲ ﺍﻝﺘﺤﻘﻴﻕ ﺜﻡ ﺍﻝﺘﻌﻤﻴﻡ ).(19
-3ا
Fا $$وا: &$J%$
ﻝﻘﺩ ﻋﺭﻑ ﺃﺭﺴﻁﻭ ﺍﻝﻤﻤﻜﻥ ﻓﻲ ﻜﺘﺎﺏ ﺍﻝﻌﺒﺎﺭﺓ ﺒﺄﻨﻪ ﺍﻻﺴـﺘﻌﺩﺍﺩ ﺃﻭ ﺍﻝﺘﻬﻴـﺅ ﻝﻠﻘﻴـﺎﻡ
)(20
ﺃﻱ ﺃﻥ ﺒﺸﻲﺀ ﻤﺎ ،ﺃﻭ ﺒﻔﻌل ﺸﻲﺀ ﻤﺎ ،ﻭﻝﻜﻨﻪ ﻴﺤﺘﻤل ﻤﻊ ﻫﺫﺍ ﺇﻤﻜﺎﻨﻴﺔ ﻋـﺩﻡ ﺤﺩﻭﺜـﻪ
)(21
. ﺍﻝﻤﻤﻜﻥ ﻫﻭ ﻤﺎ ﻝﻡ ﻴﻜﻥ ﻭﺍﺠﺒﹰﺎ ،ﻭﻻ ﻴﻠﺯﻡ ﻋﻥ ﺍﻓﺘﺭﺍﺽ ﻭﺠﻭﺩﻩ ﺸﻲﺀ ﻤﻤﺘﻨﻊ
ﻭﻫﺫﺍ ﺍﻝﺘﻌﺭﻴﻑ ﻫﻭ ﺘﻌﺭﻴﻑ ﺍﻻﺴﻜﻨﺩﺭ ﻝﻼﺤﺘﻤﺎل ،ﺒﻌﺩ ﺤﺫﻑ ﺍﻝﻜﻠﻤﺎﺕ " ﻝﻡ ﻴﻜﻥ ﻭﺍﺠﺒـﹰﺎ "
ﺇﺫﻥ ﻓﺘﻌﺭﻴﻑ ﺍﻻﺤﺘﻤﺎل ﻴﻨﺘﺞ ﻋﻥ ﺘﻌﺭﻴﻑ ﺃﺭﺴﻁﻭ ﻝﻠﻤﻤﻜﻥ ﻭﻫﻭ :ﺍﻝﺫﻱ ﻻ ﻴﻠﺯﻡ ﻋﻥ ﺍﻓﺘﺭﺍﺽ
ﺝ ،ﻭﺒﻬﺫﺍ ﻴﺘﺤﺩﺩ " ﺍﻝﻤﻤﻜﻥ "
ﻭﺠﻭﺩﻩ ﺸﻲﺀ ﻤﻤﺘﻨﻊ .ﻭﺒﻬﺫﺍ ﻴﻜﻭﻥ ﺍﻹﻤﻜﺎﻥ ﻫﻭ ﺍﺤﺘﻤﺎ ُل ﻤﺯﺩﻭ
ﺒﺎﻝﻤﻌﻨﻰ ﺍﻝﺜﻨﺎﺌﻲ ﻭﻫﻭ " ~ :ﻕ ﻫﻲ ﺃ " ~ ” ~ ،ﻕ ﻫﻲ ﺃ" .ﺃﻤﺎ ﺍﻝﻤﺤﺘﻤل ﻓﻴﺘﺤﺩﺩ ﺒـﺎﻝﻤﻌﻨﻲ
ﺍﻷﺤﺎﺩﻱ ﻭﻫﻭ ~ " ~ :ﻕ ﻫﻲ ﺃ " .
ﻭﺇﻥ ﻜﻨﺎ ﻨﺠﺩ ﺃﺭﺴﻁﻭ ﻴﺴﺘﺨﺩﻡ ﻓﻲ ﺃﻤﺎﻜﻥ ﺃﺨﺭﻯ ﻤﻥ ﻜﺘﺎﺒﻲ ﺍﻝﻌﺒﺎﺭﺓ ،ﻭﺍﻝﺘﺤﻠـﻴﻼﺕ
ﺍﻷﻭﻝﻰ ﻜﻠﻤﺘﻲ " ﺍﻝﻤﻤﻜﻥ " ﻭ " ﺍﻝﻤﺤﺘﻤل " ﻜﻤﻌﻨﻴﻴﻥ ﻤﺘﺭﺍﺩﻓﻴﻥ ،ﺒﺤﻴﺙ ﻝﻡ ﻴﻌﺩ ﻤﻤﻜﻨﹰﺎ ﺍﻝﺘﺄﻜـﺩ
ﻤﻤﺎ ﻴﻘﺼﺩﻩ ﺒﺎﻝﻠﻔﻅ ﺍﻝﺫﻱ ﻴﺴﺘﺨﺩﻤﻪ ،ﻭﻝﺫﺍ ﻴﻌﺘﺒﺭ ﻝﻔﻅ ﺍﻝﻤﻤﻜﻥ ﻭﺍﻝﻤﺤﺘﻤل ﻤﻥ ﺍﻷﻝﻔﺎﻅ ﺍﻝﻤﺒﻬﻤﺔ
)(22
ﻭﻝﻌل ﻫﺫﺍ ﻤﻥ ﻋﻭﺍﻤل ﺍﻝﺨﻼﻑ ﺍﻝﺘﻲ ﻗﺎﻤﺕ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺜﻴﻭﻓﺭﺍﺴـﻁﺱ ﻨﻭﻋﹰﺎ ﻝﺩﻯ ﺃﺭﺴﻁﻭ
ﻭﻴﻭﺩﻴﻤﻭﺱ ،ﺇﺫ ﺃﻨﻬﻤﺎ ﻗﺩ ﻝﻤﺴﺎ ﻋﻥ ﻗﺭﺏ ﺍﻝﻌﺩﻴﺩ ﻤﻥ ﺍﻝﺼﻌﻭﺒﺎﺕ ﺍﻝﺘﻲ ﻅﻬﺭﺕ ﻓﻲ ﻤﻌﺎﻝﺠـﺔ
ﺃﺭﺴﻁﻭ ﻝﻤﻭﻀﻭﻉ ﺍﻝﺠﻬﺔ ).(23ﻭﻝﻘﺩ ﺍﺘﻔﻕ ﻜﺭﻴﺴﻴﺒﻭﺱ ﻤﻊ ﺃﺭﺴﻁﻭ ﻓﻲ ﺘﺤﺩﻴﺩ ﻤﻌﻨﻰ ﺍﻝﻤﻤﻜﻥ
ﻭﺍﻝﻤﺤﺘﻤل ﻭﻝﻡ ﻴﺨﺭﺝ ﻋﻨﻪ.
ﻭﺃﻫﻡ ﻤﺤﺎﻭﻝﺔ ﻗﺎﻡ ﺒﻬﺎ ﻜﺭﻴﺴﻴﺒﻭﺱ ﻝﻜﻲ ﻴﻘﻴﻡ ﻤﻨﻁﻕ ﺍﻝﺠﻬﺔ ﻫـﻲ ﻗﺒﻭﻝـﻪ ﻝـﺒﻌﺽ
ﺍﻝﻤﺒﺎﺩﺉ ﺍﻝﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﻨﻁﻠﻕ ﻋﻠﻴﻬﺎ " ﻗﻭﺍﻨﻴﻥ ﺍﻝﺘﻭﺴـﻊ ﺍﻝﺨﺎﺼـﺔ ﺒـﺭﻭﺍﺒﻁ ﺍﻝﺠﻬـﺎﺕ " ،
ﻭﻴﺼﻭﻏﻬﺎ ﻓﻲ ﻓﻘﺭﺍﺕ ﻴﻘﻭل ﻓﻴﻬﺎ :ﻴﺠﺏ ﺃﻥ ﻨﻘﻭل ﺃﻭ ﹰﻻ ﺒﺄﻨﻪ :ﺇﺫﺍ ﻜﺎﻨﺕ " ﺃ " ﻤﻭﺠﻭﺩﺓ ﻓﺈﻥ "
ﺏ " ﺒﺎﻝﻀﺭﻭﺭﺓ ﻤﻭﺠﻭﺩﺓ .
ﻭﺇﺫﺍ ﻜﺎﻨﺕ " ﺃ " ﻤﻤﻜﻨﺔ ﻓﺈﻥ " ﺏ " ﺒﺎﻝﻀﺭﻭﺭﺓ ﻤﻤﻜﻨﺔ ).(24
-4ا
Fا: 0 J$$
ﻫﻲ ﺘﻠﻙ ﺍﻝﺘﻲ ﻻ ﺘﺴﻤﺢ ﻁﺒﻴﻌﺘﻬﺎ ﺒﺎﻝﺼﺩﻕ ،ﺃﻭ ﻤﺎ ﺘﻜﻭﻥ ﺭﻏﻡ ﺍﻝﺴﻤﺎﺡ ﻝﻬﺎ ﺒﺎﻝﺼﺩﻕ
ﻤﻤﺘﻨﻌﺔ ﻤﻥ ﻗﺒل ﺍﻝﻅﺭﻭﻑ ﺍﻝﺨﺎﺭﺠﻴﺔ ،ﺃﻱ ﺃﻥ ﺍﻝﻤﻤﺘﻨﻊ ﻫﻭ ﺍﻝﻀﺭﻭﺭﺓ ﻤﻨﻔﻴﺔ .
ﻭﻝﻘﺩ ﺤﺎﻭل ﻜﺭﻴﺴﻴﺒﻭﺱ ﺃﻥ ﻴﻭﻀﺢ ﻋﺩﻡ ﺍﺴﺘﻘﻼل ﻫﺫﻩ ﺍﻝﺠﻬﺎﺕ ﺒﻌﻀﻬﺎ ﻋﻥ ﺒﻌﺽ،
ﺒل ﺃﻨﻪ ﻴﻤﻜﻥ ﺘﻌﺭﻴﻑ ﺒﻌﻀﻬﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻝﺒﻌﺽ ﺍﻵﺨﺭ ،ﺒﺤﻴﺙ ﻨﺼل ﺇﻝﻰ ﺘﻌﺭﻴﻔﺎﺕ ﻤﺘﺒﺎﺩﻝﺔ
ﺒﻴﻥ ﻫﺫﻩ ﺍﻷﻓﻜﺎﺭ ﻋﻥ ﻁﺭﻴﻕ ﺒﻨﺎﺀ ﻋﻼﻗﺎﺕ ﻤﻨﻁﻘﻴﺔ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﻓﻴﻘﻭل ،ﻴﻠﺯﻡ ﻗﻭﻝﻨﺎ :
ﻤﺤﺘﻤــل ﺃﻥ ﻴﻜـــﻭﻥ. ﻤﻤﻜــﻥ ﺃﻥ ﻴﻜـــﻭﻥ.
ﻝﻴﺱ ﻀﺭﻭﺭﻴﹰﺎ ﺃﻥ ﻴﻜﻭﻥ).(25 ﻝﻴﺱ ﻤﻤﺘﻨﻌﹰﺎ ﺃﻥ ﻴﻜــﻭﻥ.
ﻭﺒﻬﺫﺍ ﻴﻜﻭﻥ ﺍﻝﺘﻼﺯﻡ ﺍﻝﺼﺤﻴﺢ ﺒﻴﻥ ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻫﻭ ﻜﺎﻵﺘﻲ:
ﻤﻥ ﺍﻝﻤﻤﻜﻥ ﺃﻥ ﻻ ﻴﻜــﻭﻥ ﻤﻥ ﺍﻝﻤﻤﻜﻥ ﺃﻥ ﻴﻜــﻭﻥ.
ﻤﻥ ﺍﻝﻤﺤﺘﻤل ﺃﻥ ﻻ ﻴﻜـﻭﻥ. ﻤﻥ ﺍﻝﻤﺤﺘﻤل ﺃﻥ ﻴﻜــﻭﻥ.
ﻝﻴﺱ ﻤﻤﺘﻨﻌﹰﺎ ﺃﻥ ﻻ ﻴﻜـﻭﻥ . ﻝﻴﺱ ﻤﻤﺘﻨﻌﹰﺎ ﺃﻥ ﻴﻜــﻭﻥ.
).(26
ﻝﻴﺱ ﻀﺭﻭﺭﻴﹰﺎ ﺃﻥ ﻴﻜـﻭﻥ ﻝﻴﺱ ﻀﺭﻭﺭﻴﹰﺎ ﺃﻥ ﻻ ﻴﻜﻭﻥ.
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ﺘﺎﺒﻊ ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﻌﺭﺏ ﻗﺎﺌﻤﺔ ﺍﻝﺠﻬﺎﺕ ﺍﻝﺒﺴﻴﻁﺔ ﺍﻷﺭﺴﻁﻴﺔ ﻭﻝﻡ ﻴﻀﻴﻔﻭﺍ ﺇﻝﻴﻬﺎ ﺇﻻ ﺍﻝﻘﻠﻴـل
ﺍﻝﺫﻱ ﻴﺘﻤﺸﻰ ﻤﻊ ﺍﻝﻁﺎﺒﻊ ﺍﻝﺩﻴﻨﻲ ﻝﺩﻴﻬﻡ ،ﻓﻨﺠﺩﻫﻡ ﺃﺩﺨﻠﻭﺍ ﻤﺼﻁﻠﺢ " ﺍﻝﻭﺍﺠﺏ" ﻀﻤﻥ ﺍﻝﺠﻬﺎﺕ،
ﻭﻫﻭ ﻤﺼﻁﻠﺢ ﺃﺼﻭﻝﻲ ﺍﺴﺘﻌﻤﻠﻪ ﺍﻝﻔﻘﻬﺎﺀ ﺘﻌﺒﻴﺭﹰﺍ ﻋﻥ ﺍﻷﻤﺭ ﺍﻹﻝﻬـﻲ ،ﻭﻫـﻭ ﻴﺄﺨـﺫ ﺃﺒﻌـﺎﺩ
)(27
. ﺍﻝﻀﺭﻭﺭﻱ ﻭﻝﻜﻥ ﻀﺭﻭﺭﺘﻪ ﺘﺄﺘﻲ ﻤﻥ ﺍﻝﻨﺹ ﺍﻝﺸﺭﻋﻲ
)W& M.,Kneal : op cit ,p 122. and see also: Renford Bambrough: op cit, P. 156. ( 25
)W. &M Kneal : The Development of Logic ,p 122:123 . (26
)(27ﺍﻝﻔﺎﺭﺍﺒﻲ :ﻨﺹ ﻜﺘﺎﺏ ﺍﻝﻌﺒﺎﺭﺓ ﻀﻤﻥ ﺴﻠﺴﻠﺔ ﺍﻝﻤﻨﻁﻕ ﻋﻨﺩ ﺍﻝﻔﺎﺭﺍﺒﻲ ،ﺍﻝﺠﺯﺀ ﺍﻝﺜﺎﻨﻲ ،ﺹ .188 : 187
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ﻜﻤﺎ ﺍﺴﺘﺨﺩﻡ ﺍﻝﻔﺎﺭﺍﺒﻲ ﺃﻝﻔﺎﻅ ﺍﻝﺠﻬﺔ " ﺍﻝﻤﻤﻜﻥ ،ﻭﺍﻝﻤﻤﺘﻨﻊ ﺍﻝﻀﺭﻭﺭﻱ ،ﻭﻜﺫﺍ ﺍﻝﻭﺍﺠﺏ
" ﻓﻲ ﺃﻏﺭﺍﺽ ﻤﺎ ﺒﻌﺩ ﺍﻝﻁﺒﻴﻌﺔ ،ﻓﻨﺠﺩﻩ ﻴﺒﺤﺙ ﻓﻲ ﺨﻤﺱ ﺠﻬﺎﺕ ﺃﺴﺎﺴﻴﺔ ﻫـﻲ :ﺍﻝﻭﺍﺠـﺏ
ﺒﺫﺍﺘﻪ ،ﺍﻝﻀﺭﻭﺭﻱ ،ﺍﻝﻭﺍﺠﺏ ﺒﻐﻴﺭﻩ ،ﺍﻝﻤﻤﺘﻨﻊ ﺒﺫﺍﺘﻪ ،ﺍﻝﻤﻤﺘﻨﻊ ﺒﻐﻴﺭﻩ ،ﻭﺃﺨﻴـﺭﹰﺍ ﺍﻝﻤﻤﻜـﻥ
ﺒﺫﺍﺘﻪ " ).(28
ﻜﻤﺎ ﺼﻨﻑ ﻜل ﻤﻥ ﺍﺒﻥ ﺴﻴﻨﺎ ﻭﺍﺒﻥ ﺭﺸﺩ ﺍﻝﻀﺭﻭﺭﻱ ،ﻭﺍﻝﻤﻤﻜﻥ ﺘﺼـﻨﻴﻔﹰﺎ ﻤﻁﺎﺒﻘـﹰﺎ
ﻝﺘﻘﺴﻴﻡ ﺍﻝﻤﻭﺠﻭﺩﺍﺕ ﺇﻝﻲ ﻤﺎ ﻫﻭ ﺒﺎﻝﻘﻭﺓ "ﺍﻝﻤﻤﻜﻥ" ،ﻭﻤﺎ ﻫﻭ ﺒﺎﻝﻔﻌل " ،ﺍﻝﻀﺭﻭﺭﻱ" ).(29
ﺃﻤﺎ ﻋﻥ ﻗﺎﺌﻤﺔ ﺍﻝﺠﻬﺎﺕ ﺍﻝﺒﺴﻴﻁﺔ ﻋﻨﺩ ﺍﻝﻘﺯﻭﻴﻨﻲ ﺃﻝﻜﺎﺘﺒﻲ ﻓﻬﻲ :
-1ﻀﺭﻭﺭﻴﺔ ﻤﻁﻠﻘﺔ -:ﺘﻌﺭﻑ ﺒﺄﻨﻬﺎ ﺍﻝﻘﻀﻴﺔ ﺍﻝﺘﻲ ﻴﻜﻭﻥ ﻓﻴﻬﺎ ﺍﻝﻤﺤﻤـﻭل ﺜﺎﺒﺘـﹰﺎ
ﺒﺎﻝﻀﺭﻭﺭﺓ ﻝﻠﻤﻭﻀﻭﻉ ﺃﻭ ﻤﺴﻠﻭﺒﹰﺎ ﻋﻨﻪ ﺒﺎﻝﻀﺭﻭﺭﺓ ،ﻤﺎﺩﺍﻡ ﺍﻝﻤﻭﻀﻭﻉ ﺫﺍﺘﻪ ﻤﻭﺠﻭﺩﹰﺍ .
" ﻀﺭﻭﺭﻴﺔ ﻤﻁﻠﻘﺔ ﻤﻭﺠﺒﺔ " ﻤﺜﺎل :ﺒﺎﻝﻀﺭﻭﺭﺓ ﻜل ﺇﻨﺴﺎﻥ ﺤﻴﻭﺍﻥ0
)(30
" ﻀﺭﻭﺭﻴﺔ ﻤﻁﻠﻘﺔ ﺴﺎﻝﺒﺔ " ﺒﺎﻝﻀﺭﻭﺭﺓ ﻻ ﺸﻲﺀ ﻤﻥ ﺍﻹﻨﺴﺎﻥ ﺒﺤﺠﺭ0
-2ﺍﻝﻘﻀﻴﺔ ﺍﻝﺩﺍﺌﻤﺔ :ﻫﻲ ﺍﻝﺘﻲ ﻴﻜﻭﻥ ﻓﻴﻬﺎ ﺍﻝﻤﺤﻤـﻭل ﺩﺍﺌـﻡ ﺍﻝﺜﺒـﻭﺕ ﺃﻭ ﺍﻝﺴـﻠﺏ ﻝـﺫﺍﺕ
ﺍﻝﻤﻭﻀﻭﻉ ،ﻤﺎﺩﺍﻡ ﺍﻝﻤﻭﻀﻭﻉ ﺫﺍﺘﻪ ﻤﻭﺠﻭﺩﹰﺍ .
) ﺩﺍﺌﻤﺔ ﻤﻁﻠﻘﺔ ﻤﻭﺠﺒﺔ ( ﻤﺜﺎل :ﺩﺍﺌﻤﹰﺎ ﻜل ﻓﻴﻠﺴﻭﻑ ﺤﻜﻴﻡ ﺃﻭ ﻋﺎﻝﻡ .
) ﺩﺍﺌﻤﺔ ﻤﻁﻠﻘﺔ ﺴﺎﻝﺒﺔ ( ﺩﺍﺌﻤﹰﺎ ﻻ ﺸﻲﺀ ﻤﻥ ﺍﻝﺠﺎﻫل ﺒﺤﻜﻴﻡ ﺃﻭ ﻋﺎﻝﻡ.
ﻭﻫﻨﺎ ﻴﺠﺏ ﺃﻥ ﻨﻔﺭﻕ ﺒﻴﻥ ﺍﻝﻀﺭﻭﺭﺓ ﻭﺍﻝﺩﻭﺍﻡ ﻓﻤﻔﻬﻭﻡ ﺍﻝﻀـﺭﻭﺭﺓ ﻴﻔﻴـﺩ ﺍﺭﺘﻔـﺎﻉ
ﺍﻝﻨﺴﺒﺔ ﺒﻴﻥ ﻋﻴﻥ ﺍﻝﻤﻭﻀﻭﻉ ﻭﺍﻝﻤﺤﻤﻭل.ﺃﻤﺎ ﻤﻔﻬﻭﻡ ﺍﻝﺩﻭﺍﻡ ﻴﻌﻨﻰ ﺒﻘﺎﺀ ﻭﺠﻭﺩ ﺍﻝﻨﺴﺒﺔ "ﺃﻜﺜﺭ-
ﺃﻗل" ﺒﻴﻥ ﺍﻝﻤﻭﻀﻭﻉ ﻭﺍﻝﻤﺤﻤﻭل ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﺯﻤﺎﻥ). (31
) ( 28ﺩ.ﻋﺎﺩل ﻓﺎﺨﻭﺭﻱ :ﻤﻨﻁﻕ ﺍﻝﻌﺭﺏ ﻤﻥ ﻭﺠﻪ ﻨﻅﺭ ﺍﻝﻤﻨﻁﻕ ﺍﻝﺤﺩﻴﺙ،ﺩﺍﺭ ﺍﻝﻁﻠﻴﻌﺔ ﻝﻠﻁﺒﺎﻋﺔ ﻭﺍﻝﻨﺸﺭ ،ﺍﻝﻁﺒﻌﺔ
ﺍﻝﺜﺎﻝﺜﺔ ،ﺒﻴﺭﻭﺕ 1993،ﻡ .ﺹ .168
) ( 29ﺩ .ﺠﻴﺭﺍﺭﺠﻬﺎﻤﻲ :ﻨﺹ ﺘﻠﺨﻴﺹ ﻤﻨﻁﻕ ﺃﺭﺴﻁﻭ " ﺍﻝﻤﺠﺩ ﺍﻷﻭل " " ،ﺩﺭﺍﺴﺔ ﻭﺘﻘﺩﻴﻡ " ،ﺩﺍﺭ ﺍﻝﻔﻜﺭ
ﺍﻝﻠﺒﻨﺎﻨﻲ ،ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻰ ،ﺒﻴﺭﻭﺕ1992 ،ﻡ،ﺹ . 112
) ( 30ﺩ.ﻤﺎﻫﺭ ﻋﺒﺩ ﺍﻝﻘﺎﺩﺭ ﻤﺤﻤﺩ:ﺍﻝﺘﻁﻭﺭ ﺍﻝﻤﻌﺎﺼﺭ ﻝﻨﻅﺭﻴﺔ ﺍﻝﻤﻨﻁﻕ ،ﺩﺍﺭ ﺍﻝﻨﻬﻀﺔ ﺍﻝﻌﺭﺒﻴﺔ ،ﻝﺒﻨﺎﻥ 1988،ﻡ،ﺹ . 16
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-3ﺍﻝﻤﻁﻠﻘﺔ ﺍﻝﻌﺎﻤﺔ -:ﻫﻲ ﺍﻝﺘﻲ ﻴﺤﻜﻡ ﻓﻴﻬﺎ ﺒﺜﺒﻭﺕ ﺍﻝﻤﺤﻤﻭل ﻝﻠﻤﻭﻀﻭﻉ ﺃﻭ ﺴـﻠﺒﻪ ﻋﻨـﻪ
ﺒﺎﻝﻔﻌل ﺒﺩﻭﻥ ﻗﻴﺩ ﻤﻥ ﻀﺭﻭﺭﺓ ﺃﻭ ﻻ ﻀﺭﻭﺭﺓ .
ﻤﺜﺎل :ﻜل ﻜﺎﺘﺏ ﻤﺘﺤﺭﻙ ﺍﻷﺼﺎﺒﻊ ﺒﺎﻹﻁﻼﻕ ﺍﻝﻌﺎﻡ ﺃﻭ ﺒﺎﻝﻔﻌل ) 0ﻤﻭﺠﺒﺔ (
ﻻ ﺸﻲﺀ ﻤﻥ ﺍﻝﻜﺎﺘﺏ ﺒﺴﺎﻜﻥ ﺍﻷﺼﺎﺒﻊ ﺒﺎﻹﻁﻼﻕ ﺍﻝﻌﺎﻡ ﺃﻭ ﺒﺎﻝﻔﻌل ) 0ﺴﺎﻝﺒﺔ (
ﺠﺩﻴﺭ ﺒﺎﻝﺫﻜﺭ ﺃﻥ ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﻌﺭﺏ ﻗﺒل ﺍﻝﻘﺭﻥ ﺍﻝﺴﺎﺒﻊ ﺍﻝﻬﺠﺭﻱ ﻗﺩ ﺠﻌﻠـﻭﺍ ﺨﺎﺼـﺔ ﺍﻝﻘﻀـﻴﺔ
ﺍﻝﻤﻁﻠﻘﺔ ﻜﻭﻨﻬﺎ ﺨﺎﻝﻴﺔ ﻤﻥ ﺃﻱ ﺠﻬﺔ ،ﺃﻱ ﺃﻥ ﺤﺫﻑ ﺍﻝﺠﻬﺎﺕ ﻓﻴﻬﺎ ﻜﺎﻝﺠﻬـﺔ ﻝﻬـﺎ.ﻭﺍﻝﻘﻀـﻴﺔ
ﺍﻝﻤﻁﻠﻘﺔ ﻤﺘﻭﺴﻁﺔ ﺒﻴﻥ ﺍﻝﻘﻀﻴﺔ ﺍﻝﻤﻤﻜﻨﺔ ﻭﺍﻝﻀﺭﻭﺭﻴﺔ ﻭﺫﻝﻙ ﻷﻨﻪ ﻗﺩ ﺍﺠﺘﻤـﻊ ﻓﻴﻬـﺎ ﻜﻭﻨﻬـﺎ
ﻤﻭﺠﻭﺩ ﺒﺎﻝﻔﻌل ﻭﻫﻰ ﻤﻥ ﻁﺒﻴﻌﺔ ﺍﻝﻤﻤﻜﻥ ﺃﻱ ﺃﻥ ﻴﺼﻴﺭ ﺍﻝﺸﻲﺀ ﻤﻭﺠﻭﺩﺓ ﺒﻌﺩ ﺃﻥ ﻜﺎﻥ ﻤﻤﻜﻨـﹰﺎ
ﺃﻥ ﻴﻭﺠﺩ ﻭﺃﻥ ﻻ ﻴﻭﺠﺩ ).(32
-4ﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﻌﺎﻤﺔ -:ﻋﺭﻑ ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﻌﺭﺏ ﺍﻝﻤﻤﻜﻥ ﺒﺄﻨﻪ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺃﻭ ﺍﻝﺘﻬﻴﺅ ﻝﻠﻘﻴﺎﻡ ﺒﺸﻲﺀ
ﻤﺎ .ﺃﻭ ﺒﻔﻌل ﺸﻲﺀ ﻤﺎ .ﻭﻝﻜﻨﻪ ﻴﺤﺘﻤل ﻤﻊ ﻫﺫﺍ ﺇﻤﻜﺎﻨﻴﺔ ﻋﺩﻡ ﺤﺩﻭﺜﻪ .ﺃﻱ ﺃﻥ ﺍﻝﻤﻤﻜﻥ ﻫـﻭ
ﻤﺎ ﻝﻡ ﻴﻜﻥ ﻭﺍﺠﺒﹰﺎ .ﻭﻻ ﻴﻠﺯﻡ ﻋﻥ ﺍﻓﺘﺭﺍﺽ ﻭﺠﻭﺩﻩ ﺸﻲﺀ ﻤﻤﺘﻨﻊ .
) ﻤﻭﺠﺒﺔ ( ﻤﺜﺎل :ﻜل ﺇﻨﺴﺎﻥ ﺸﺎﻋﺭ ﺒﺎﻹﻤﻜﺎﻥ ﺍﻝﻌﺎﻡ
)ﺴﺎﻝﺒـﺔ ( ).(33 ﻻ ﺸﻲﺀ ﻤﻥ ﺍﻝﺤﺎﺭ ﺒﺎﺭﺩ ﺒﺎﻹﻤﻜﺎﻥ ﺍﻝﻌﺎﻡ
ﻭﻴﻭﻀﺢ ﺍﻝﻜﺎﺘﺒﻲ ﻁﺒﻴﻌﺔ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻤﻤﻜﻨﺔ ﺒﻘﻭﻝﻪ ﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﻌﺎﻤﺔ ﻫﻲ ﺍﻝﺘﻲ ﺤﻜﻡ ﻓﻴﻬﺎ ﺒﺴـﻠﺏ
ﺍﻝﻀﺭﻭﺭﺓ ﺍﻝﻤﻁﻠﻘﺔ ﻋﻥ ﺍﻝﻤﺨﺎﻝﻑ ﻝﻠﺤﻜﻡ .ﻓﺈﻥ ﻜﺎﻥ ﺍﻝﺤﻜﻡ ﻓﻲ ﺍﻝﻘﻀﻴﺔ ﺒﺎﻹﻴﺠﺎﺏ ﻜﺎﻥ ﻤﻔﻬﻭﻡ
ﺍﻹﻤﻜﺎﻥ ﺴﻠﺏ ﻀﺭﻭﺭﺓ ﺍﻝﺴﻠﺏ ،ﻭﺇﻥ ﻜﺎﻥ ﺍﻝﺤﻜﻡ ﻓﻲ ﺍﻝﻘﻀﻴﺔ ﺒﺎﻝﺴﻠﺏ ﻜﺎﻥ ﻤﻔﻬﻭﻤـﻪ ﺴـﻠﺏ
)( 31ﻗﻁﺏ ﺍﻝﺩﻴﻥ ﺍﻝﺭﺍﺯﻱ :ﺘﺤﺭﻴﺭ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻓﻲ ﺸﺭﺡ ﺍﻝﺭﺴﺎﻝﺔ ﺍﻝﺸﻤﺴﻴﺔ ﻝﻠﻘﺯﻭﻴﻨﻲ،ﺍﻝﻤﻁﺒﻌﺔ ﺍﻝﻴﻤﻴﻨﻴﺔ،
ﺍﻝﻘﺎﻫﺭ 1307،،ﻫـ ،ﺹ. 92
) ( 32ﺃﺒﻭ ﻨﺼﺭ ﺍﻝﻔﺎﺭﺍﺒﻰ :ﻜﺘﺎﺏ ﺍﻷﻝﻔﺎﻅ ﺍﻝﻤﺴﺘﻌﻤﻠﺔ ﻓﻲ ﺍﻝﻤﻨﻁﻕ ،ﻀﻤﻥ ﺴﻠﺴﺔ ﺍﻝﻤﻨﻁﻕ ﻋﻨﺩ ﺍﻝﻔﺎﺭﺍﺒﻰ ،
ﺘﺤﻘﻴﻕ ﻭﺘﻘﺩﻴﻡ .ﺩ.ﻤﺤﺴﻥ ﻤﻬﺩﻱ ،ﺩﺍﺭ ﺍﻝﻤﺸﺭﻕ ،ﺍﻝﻁﺒﻌﺔ ﺍﻝﺜﺎﻨﻴﺔ ،ﺒﻴﺭﻭﺕ 1986 ،ﻡ ،ﺹ. 158
) ( 33ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ :ﺍﻝﺭﺴﺎﻝﺔ ﺍﻝﺸﻤﺴﻴﺔ ،ﺘﺤﻘﻴﻕ ﻭﺘﻘﺩﻴﻡ ﻭﺘﻌﻠﻴﻕ.ﺩ .ﻤﻬﺩﻱ ﻓﻀل ﺍﷲ ،ﺍﻝﻤﺭﻜﺯ ﺍﻝﺜﻘﺎﻓﻲ
ﺍﻝﻌﺭﺒﻲ ،ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻰ ،ﺒﻴﺭﻭﺕ 1998،ﻡ ،ﺹ .93 :92
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ﻀﺭﻭﺭﺓ ﺍﻹﻴﺠﺎﺏ .ﺃﻱ ﺃﻨﻪ ﺍﻝﺠﺎﻨﺏ ﺍﻝﻤﺨﺎﻝﻑ ﻝﻠﺴﻠﺏ ).(34ﻤﻤﺎ ﺴﺒﻕ ﻴﺘﻀﺢ ﺃﻥ ﺍﻝﻜﺎﺘﺒﻲ ﻗـﺩ
ﺃﻏﻔل ﺫﻜﺭ ﺍﻝﻤﺤﺘﻤل ﻀﻤﻥ ﺍﻝﺠﻬﺎﺕ ﺍﻝﺒﺴﻴﻁﺔ ،ﻭﻝﻌل ﺍﻝﺴﺒﺏ ﻓﻲ ﺫﻝﻙ ﺃﻥ ﺍﻝﻤﺤﺘﻤل ﻴﺤﻤل ﻨﻔﺱ
ﻁﺒﻴﻌﺔ ﺍﻝﻤﻤﻜﻥ ﻭﻤﻥ ﺜﻡ ﻓﻼ ﺤﺎﺠﺔ ﺇﻝﻰ ﺫﻜﺭﻩ .
! " :ً'Lت ا
Fذات ا ا$آ.
أ -ات ا$آ # 7آ
س:
ﻝﻘﺩ ﺒﻨﻰ ﻜﺭﻴﺴﻴﺒﻭﺱ ﻤﻨﻁﻘﻪ ﺍﻝﺨﺎﺹ ﺒﺎﻝﺠﻬﺎﺕ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻝﻨﻅﺭﺓ ﺍﻝﻌﺎﻤﺔ ﻝﻤﻨﻁﻘﻪ،
)(35
.ﻭﻝﻬﺫﺍ ﻜﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻴﺒﻨﻲ ﻗﻭﺍﻋﺩ ﺍﻝﺫﻱ ﻴﻬﺘﻡ ﺒﺎﻷﻓﺭﺍﺩ ﺃﻭ ﺍﻝﺠﺯﺌﻴﺎﺕ ﺍﻝﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻝﻭﺍﻗﻊ
ﺼﺩﻕ ﻫﺫﺍ ﺍﻝﻤﻨﻁﻕ ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﻭﻀﻭﻋﻲ "ﻭﺍﻗﻌﻲ" ،ﻭﻝﻴﺱ ﻋﻠﻰ ﺃﺴـﺎﺱ ﺍﺘﺴـﺎﻕ ﺍﻝﻔﻜـﺭ
ﻭﻋﺩﻡ ﺘﻨﺎﻗﻀﻪ .ﻭﻝﻘﺩ ﺃﺩﺕ ﻫﺫﻩ ﺍﻝﻨﻅﺭﺓ ﺍﻝﻭﺍﻗﻌﻴﺔ ﺇﻝـﻰ ﻋـﺩﻡ ﻭﺠـﻭﺩ ﺜﺒـﺎﺕ ﻓـﻲ ﻁﺒﻴﻌـﺔ
ﺍﻷﺸﻴﺎﺀ)،(36ﻓﺎﻝﻤﻤﻜﻥ ﺍﻵﻥ ﻫﻭ ﻀﺭﻭﺭﻱ ﻏﺩﹰﺍ .ﺃﻭ ﻤﺴﺘﺤﻴ ﹰ
ﻼ .ﻜﺫﻝﻙ ﺍﻝﻀﺭﻭﺭﻱ ﺍﻵﻥ ﻴﻤﻜﻥ ﺃﻥ
ﻼ ﻏﺩﹰﺍ .ﻭﻝﻜﻲ ﻴﻀﻤﻥ ﻜﺭﻴﺴﻴﺒﻭﺱ ﻤﺼﺩﺍﻗﻴﺔ ﻗﻀﺎﻴﺎﻩ ﻭﺍﻨﻁﺒﺎﻗﻬﺎ ﻋﻠـﻰ ﺍﻝﻭﺍﻗـﻊ
ﻴﻜﻭﻥ ﻤﺴﺘﺤﻴ ﹰ
،ﻗﺎﻡ ﺒﺈﻀﺎﻓﺔ ﺍﻝﻌﺎﻤل ﺍﻝﺯﻤﻨﻲ ﺇﻝﻴﻬﺎ ﻓﻘﻴﺩﻫﺎ ﺒﺎﻝﻼﺩﻭﺍﻡ ،ﻭ ﺠﻌﻠﻬﺎ ﻤﺸﺭﻭﻁﺔ ﺒـﺩﻭﺍﻡ ﺍﺴـﺘﻤﺭﺍﺭ
ﺍﻝﻔﻌل 0ﻭﻤﻥ ﺜﻡ ﻴﻀﻤﻥ ﺼﺩﻕ ﻗﻀﺎﻴﺎﻩ ﻭﺍﻨﻁﺒﺎﻗﻬﺎ ﻋﻠﻰ ﺍﻝﻭﺍﻗـﻊ.ﻭﻝﻬـﺫﺍ ﺠـﺎﺀﺕ ﺘﻌﺭﻴﻔﺎﺘـﻪ
ﻝﻠﺠﻬﺎﺕ ﻜﺎﻝﺘﺎﻝﻲ:
ﺍﻝﻤﻤﻜﻥ ﻫﻭ ﻤﺎ ﻝﻴﺱ ﺒﻀﺭﻭﺭﻱ ﻭﻻ ﻴﻠﺯﻡ ﻋﻥ ﻭﺠﻭﺩﻩ ﺸﻲﺀ ﻤﻤﺘﻨﻊ.ﻤﺎ ﺩﺍﻡ ﻜﺫﻝﻙ ،ﻻ ﺩﺍﺌﻤﹰﺎ.
ﺃﻤﺎ ﺍﻝﻀﺭﻭﺭﻱ ﻓﻬﻭ ﻤﺎ ﻴﻜﻭﻥ ﺼﺎﺩﻗﹰﺎ ،ﻭﻝﻥ ﻴﻜﻭﻥ ﻜﺎﺫﺒﹰﺎ .ﻤﺎ ﺩﺍﻡ ﻜﺫﻝﻙ،ﻻ ﺩﺍﺌﻤﹰﺎ.
ﻭﻋﺭﻑ ﺍﻝﻤﺴﺘﺤﻴل ﺒﺄﻨﻪ ﻤﺎ ﻴﻜﻭﻥ ﻜﺎﺫﺒﹰﺎ ،ﻭﻝﻥ ﻴﻜﻭﻥ ﺼﺎﺩﻗﹰﺎ .ﻤﺎ ﺩﺍﻡ ﻜﺫﻝﻙ ،ﻻ ﺩﺍﺌﻤﹰﺎ .
) ( 34ﺍﻝﺴﻴﺩ ﺍﻝﺸﺭﻴﻑ ﺍﻝﺠﺭﺠﺎﻨﻰ :ﻜﺘﺎﺏ ﺍﻝﺘﻌﺭﻴﻔﺎﺕ،ﺘﺤﻘﻴﻕ.ﺩ .ﻋﺒﺩ ﺍﻝﻤﻨﻌﻡ ﺃﻝﺤﻔﻨﻲ،ﺩﺍﺭ ﺍﻝﺭﺸﺎﺩ ﻝﻠﻁﺒﻊ
ﻭﺍﻝﻨﺸﺭ،ﺍﻝﻘﺎﻫﺭ 1991،ﻡ ،ﺹ . 259
) ( 35ﺠﻼل ﺍﻝﺩﻴﻥ ﺴﻌﻴﺩ :ﻓﻠﺴﻔﺔ ﺍﻝﺭﻭﺍﻕ ،ﻤﺭﻜﺯ ﺍﻝﻨﺸﺭ ﺍﻝﺠﺎﻤﻌﻲ،ﺍﻝﻘﺎﻫﺭﺓ 1999 ،ﻡ ،ﺹ .20
) ( 36ﺩ.ﻤﺼﻁﻔﻰ ﻝﺒﻴﺏ:ﻓﻲ ﻓﻠﺴﻔﺔ ﺍﻝﻁﺒﻴﻌﺔ ﻋﻨﺩ ﺍﻝﺭﻭﺍﻗﻴﻴﻥ ،ﺩﺍﺭ ﺍﻝﺜﻘﺎﻓﺔ ﻝﻠﻨﺸﺭ ﻭﺍﻝﺘﻭﺯﻴﻊ ،ﺍﻝﻘﺎﻫﺭﺓ ،ﺒﺩﻭﻥ
ﺘﺎﺭﻴﺦ ،ﺹ . 70ﺍﻴﻀﹰﺎhttp://en.wikipedia.org/wiki/Chrysippus_(mythology :
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ﺃﻤﺎ ﺍﻝﻤﺤﺘﻤل ﻓﻬﻭ ﺍﻝﺫﻱ ﻻ ﻴﻠﺯﻡ ﻋﻥ ﺍﻓﺘﺭﺍﺽ ﻭﺠﻭﺩﻩ ﺸﻲﺀ ﻤﻤﺘﻨﻊ ،ﻤﺎ ﺩﺍﻡ ﻜﺫﻝﻙ،ﻻ ﺩﺍﺌﻤﹰﺎ).(37
)(38
،ﺒل ﻤﻘﻴﺩ ﺒـﺎﻝﻼﺩﻭﺍﻡ ، ﻭﻤﻥ ﺜﻡ ﻝﻡ ﺘﻌﺩ ﻝﻠﻘﻀﻴﺔ ﺍﻝﻤﻨﻁﻘﻴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻴﻘﻴﻥ ﻤﻁﻠﻕ
ﺃﻭ ﻤﺸﺭﻭﻁ ﺒﺎﺴﺘﻤﺭﺍﺭ ﺍﻝﻔﻌل ﻨﻔﺴﻪ .ﻭﻝﻘﺩ ﺘﺒﻨﻰ ﻫﺫﻩ ﺍﻝﻨﻅﺭﺓ ﻝﻠﺠﻬﺎﺕ ﻤـﻥ ﺒﻌـﺩ ﺍﻝﻤﻨﺎﻁﻘـﺔ
ﺍﻝﻌﺭﺏ ،ﻭﻴﻌﺩ ﺍﺒﻥ ﺴﻴﻨﺎ ﻫﻭ ﺃﻭل ﻤﻥ ﺘﻨﺒﻪ ﺇﻝﻴﻬﺎ ﻭﺃﺨﺫﻫﺎ ﻤﻥ ﺍﻝﻤﻨﻁﻕ ﺍﻝﺭﻭﺍﻗﻲ ،ﻓﻘـﺩﻡ ﺃﺭﺒـﻊ
ﺠﻬﺎﺕ ﻤﺭﻜﺒﺔ ﺃﻀﺎﻑ ﺇﻝﻴﻬﺎ ﺍﻝﻌﺎﻤل ﺍﻝﺯﻤﻨﻲ،ﻓﺄﺼﺒﺤﺕ ﻤﻘﻴﺩﺓ ﺒﺎﻝﻼﺩﻭﺍﻡ ،ﻭﻤﺸﺭﻭﻁﺔ ﺒﺎﺴﺘﻤﺭﺍﺭ
ﺍﻝﻔﻌل0
)(39
ﻤﺜﺎل:ﺃﻥ ﺍﻝﻘﻤﺭ ﻴﻨﺨﺴﻑ ﺒﺎﻝﻀﺭﻭﺭﺓ ،ﻭﻝﻜﻥ ﻻ ﺩﺍﺌﻤﹰﺎ .
ﻤﺜﺎل :ﺇﻥ ﺯﻴﺩﹰﺍ ﺒﺎﻝﻀﺭﻭﺭﺓ ﻤﺎﺸﻲ ،ﻤﺎ ﺩﺍﻡ ﻤﺎﺸﻴﹰﺎ ).(40
ب -ا
Fذات ا ا$آ # 7ا -:
-1ﺍﻝﻘﻀﻴﺔ ﺍﻝﻤﺸﺭﻭﻁﺔ ﺍﻝﻌﺎﻤﺔ :ﻫﻲ ﺍﻝﺘﻲ ﻴﻜﻭﻥ ﻓﻴﻬﺎ ﺜﺒﻭﺕ ﺍﻝﻤﺤﻤﻭل ﻝﻠﻤﻭﻀﻭﻉ ﺃﻭ ﺴـﻠﺒﻪ
ﻋﻨﻪ ﻤﺘﻭﻗﻑ ﻋﻠﻰ ﺸﺭﻁ ﻤﺎ ﻓﻲ ﺍﻝﻤﻭﻀﻭﻉ .ﻭﺫﻝﻙ ﺒﺄﻥ ﻴﻜﻭﻥ ﻝﻭﺼﻑ ﺍﻝﻤﻭﻀﻭﻉ ﺩﺨل ﻓـﻲ
ﺘﺤﻘﻴﻕ ﺍﻝﻀﺭﻭﺭﺓ .
ﻤﺜﺎل -1 :ﺒﺎﻝﻀﺭﻭﺭﺓ ﻜل ﻜﺎﺘﺏ ﻤﺘﺤﺭﻙ ﺍﻷﺼﺎﺒﻊ ﻤﺎﺩﺍﻡ ﻜﺎﺘﺒﹰﺎ " .ﻤﺸﺭﻭﻁﺔ ﻋﺎﻤﺔ ﻤﻭﺠﺒﺔ ".
-2ﺒﺎﻝﻀﺭﻭﺭﺓ ﻻ ﺸﻲﺀ ﻤﻥ ﺍﻝﻜﺎﺘﺏ ﺒﺴﺎﻜﻥ ﺍﻷﺼﺎﺒﻊ ﻤﺎﺩﺍﻡ ﻜﺎﺘﺒﺎ " .ﻤﺸﺭﻭﻁﺔ ﻋﺎﻤﺔ ﺴﺎﻝﺒﺔ "
ﻭﻤﻌﻨﺎﻩ ﺃﻥ ﺘﺤﺭﻙ ﺍﻷﺼﺎﺒﻊ ﻝﻴﺱ ﺒﻀﺭﻭﺭﻱ ﺍﻝﺜﺒﻭﺕ ﻝﺫﺍﺕ ﺍﻝﻜﺎﺘﺏ ،ﺒـل ﻀـﺭﻭﺭﺓ
ﺜﺒﻭﺘﻪ ﻤﺘﻭﻗﻔﺔ ﻋﻠﻰ ﺸﺭﻁ ﺍﺘﺼﺎﻓﻬﺎ – ﺃﻱ ﺍﻷﺼﺎﺒﻊ – ﺒﻭﺼﻑ ﺍﻝﻜﺘﺎﺒﺔ ).(41
-2ﺍﻝﻌﺭﻓﻴﺔ ﺍﻝﻌﺎﻤﺔ -:ﻫﻲ ﺍﻝﺘﻲ ﻴﺘﻭﻗﻑ ﻓﻴﻬﺎ ﺜﺒﻭﺕ ﺍﻝﻤﺤﻤﻭل ﻝﻠﻤﻭﻀﻭﻉ ﺃﻭ ﺴﻠﺒﻪ ﻋﻨﻪ ﻋﻠﻰ
ﺸﺭﻁ ﺒﻘﺎﺀ ﺍﻝﻤﻭﻀﻭﻉ ﺜﺎﺒﺘﹰﺎ ﻝﺫﺍﺘﻪ .ﺃﻭ ﻤﺎﺩﺍﻡ ﺫﺍﺕ ﺍﻝﻤﻭﻀﻭﻉ ﻤﺘﺼﻔﹰﺎ ﺒﺎﻝﻌﻨﻭﺍﻥ ﻨﻔﺴﻪ .
)ﻋﺭﻓﻴﺔ ﻋﺎﻤﺔ ﻤﻭﺠﺒﺔ (. ﻤﺜﺎل -:ﺩﺍﺌﻤﺎ ﻜل ﻜﺎﺘﺏ ﻤﺘﺤﺭﻙ ﺍﻷﺼﺎﺒﻊ ﻤﺎﺩﺍﻡ ﻜﺎﺘﺒﹰﺎ 0
ﺩﺍﺌﻤﹰﺎ ﻻ ﺸﻲﺀ ﻤﻥ ﺍﻝﻜﺎﺘﺏ ﺒﺴﺎﻜﻥ ﺍﻷﺼﺎﺒﻊ ﻤﺎﺩﺍﻡ ﻜﺎﺘﺒﹰﺎ ) 0ﻋﺭﻓﻴﺔ ﻋﺎﻤﺔ ﺴﺎﻝﺒﺔ (
ﻭﻫﻰ ﺘﺴﻤﻰ ﻋﺭﻓﻴﺔ ﻷﻥ ﺍﻝﻌﺭﻑ ﻫﻭ ﺍﻝﺫﻱ ﻴﺤﺩﺩ ﺍﻝﻤﻌﻨﻰ ﻤﻨﻬﺎ .ﻭﺘﺴﻤﻰ ﻋﺎﻤﺔ ،ﻷﻨﻬﺎ ﺃﻋـﻡ
). (42
ﻤﻥ ﺍﻝﻌﺭﻓﻴﺔ ﺍﻝﺨﺎﺼﺔ
-3ﺍﻝﻤﺸﺭﻭﻁﺔ ﺍﻝﺨﺎﺼﺔ -:ﺘﺩل ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺜﺒﻭﺕ ﺍﻝﻤﺤﻤﻭل ﻝﻠﻤﻭﻀﻭﻉ ﻤﺎﺩﺍﻡ ﺍﻝﻭﺼـﻑ
ﺜﺎﺒﺘﹰﺎ ﻝﻪ ،ﻓﺈﻥ ﻝﻡ ﻴﻜﻥ ﺍﻝﻭﺼﻑ ﺩﺍﺌﻡ ﺍﻝﺜﺒﻭﺕ ﻝﻠﻤﻭﻀﻭﻉ ﻓﻴﺤﺘﻤل ﺃﻥ ﻴﻜﻭﻥ ﺍﻝﻤﺤﻤـﻭل ﺜﺎﺒﺘـﹰﺎ
ﻝﺫﺍﺕ ﺍﻝﻤﻭﻀﻭﻉ ﺃﻭ ﻻ .ﻭﻝﺫﺍ ﻓﻬﻲ ﺘﺘﺭﻜﺏ ﻤﻥ ﻤﺸﺭﻭﻁﺔ ﻋﺎﻤﺔ ﺼﺭﻴﺤﺔ ﺘﻘﻴﺩ ﻓﻴﻬﺎ ﺍﻝﻀﺭﻭﺭﺓ
ﺒﺎﻝﻭﺼﻑ ،ﻭﻤﻁﻠﻘﺔ ﻋﺎﻤﺔ ﻴﺸﺎﺭ ﺇﻝﻴﻬﺎ ﺒﻜﻠﻤﺔ :ﻻ ﺩﺍﺌﻤﹰﺎ .ﻭﻗﺩ ﺴﻤﻴﺕ :ﺨﺎﺼﺔ،ﻷﻨﻬﺎ ﺃﺨـﺹ
ﻤﻥ ﺍﻝﻤﺸﺭﻭﻁﺔ ﺍﻝﻌﺎﻤﺔ ،ﻭﻫﻰ ﺇﻤﺎ ﺃﻥ ﺘﻜﻭﻥ ﻤﻭﺠﺒﺔ ﺃﻭ ﺴﺎﻝﺒﺔ .
ﺒﺎﻝﻀﺭﻭﺭﺓ ﻜل ﻤﺠﺘﻬﺩ ﻨﺎﺠﺢ ﻤﺎ ﺩﺍﻡ ﻤﺠﺘﻬﺩﹰﺍ ،ﻻ ﺩﺍﺌﻤﹰﺎ . ﻤﺜﺎل:1
ﻤﺜﺎل : 2ﺒﺎﻝﻀﺭﻭﺭﺓ ﻻ ﺸﻲﺀ ﻤﻥ ﺍﻝﻜﺎﺘﺏ ﺒﺴﺎﻜﻥ ﺍﻷﺼﺎﺒﻊ ﻤﺎﺩﺍﻡ ﻜﺎﺘﺒﺎ ،ﻻ ﺩﺍﺌﻤﹰﺎ).(43
-4ﺍﻝﻭﺠﻭﺩﻴﺔ ﺍﻝﻼﻀﺭﻭﺭﻴﺔ -:ﻝﻘﺩ ﺴﻤﻴﺕ ﻭﺠﻭﺩﻴﺔ ﻷﻨﻬﺎ ﺘﺸﻴﺭ ﺇﻝﻰ ﺘﺤﻘﻕ ﺍﻝﺤﻜﻡ ﻭﻭﺠـﻭﺩﻩ
ﺨﺎﺭﺠﹰﺎ ،ﻭﻫﻲ ﻗﻀﻴﺔ ﻤﻁﻠﻘﺔ ﻋﺎﻤﺔ ﻤﻊ ﻗﻴﺩﻫﺎ ﺒﺎﻝﻼﻀﺭﻭﺭﺓ ﺍﻝﺫﺍﺘﻴﺔ ،ﻷﻥ ﺍﻝﻤﻁﻠﻘﺔ ﺍﻝﻌﺎﻤﺔ ﻴﻤﻜﻥ
ﺃﻥ ﻴﻜﻭﻥ ﺍﻝﻤﺤﻤﻭل ﻓﻴﻬﺎ ﻀﺭﻭﺭﻴﹰﺎ ﻝﺫﺍﺕ ﺍﻝﻤﻭﻀﻭﻉ ﺃﻭ ﻏﻴﺭ ﻀﺭﻭﺭﻱ .ﻝﺫﺍ ﻴﺸﺎﺭ ﺇﻝﻰ ﻋـﺩﻡ
ﻀﺭﻭﺭﺓ ﺜﺒﻭﺕ ﺍﻝﻤﺤﻤﻭل ﻝﺫﺍﺕ ﺍﻝﻤﻭﻀﻭﻉ ﺒﻜﻠﻤﺔ " :ﻻ ﺒﺎﻝﻀﺭﻭﺭﺓ " .
ﻤﺜﺎل -:ﻜل ﺇﻨﺴﺎﻥ ﻀﺎﺤﻙ ﺒﺎﻝﻔﻌل ،ﻻ ﺒﺎﻝﻀﺭﻭﺭﺓ .
ﻤﺜﺎل -:ﻻ ﺸﺊ ﻤﻥ ﺍﻹﻨﺴﺎﻥ ﺒﻀﺎﺤﻙ ﺒﺎﻝﻔﻌل ،ﻻ ﺒﺎﻝﻀﺭﻭﺭﺓ ).(44
-5ﺍﻝﻭﻗﺘﻴﺔ ﺃﻭ ﺍﻝﺤﻴﻨﻴﺔ ﺍﻝﻼﺩﺍﺌﻤﺔ -:ﻫﻲ ﻤﺎ ﺤﻜﻡ ﻓﻴﻬﺎ ﺒﻀﺭﻭﺭﺓ ﺜﺒﻭﺕ ﺍﻝﻤﺤﻤﻭل ﻝﻠﻤﻭﻀﻭﻉ
ﺃﻭ ﺴﻠﺒﻪ ﻋﻨﻪ ﻓﻲ ﻭﻗﺕ ﻤﻌﻴﻥ ﻤﻥ ﺃﻭﻗﺎﺕ ﻭﺠﻭﺩ ﺍﻝﻤﻭﻀﻭﻉ ،ﻤﻊ ﻗﻴﺩ ﺍﻝﻼﺩﻭﺍﻡ ﺍﻝﺫﺍﺘﻲ ،ﺍﻝﺫﻱ
ﻴﻌﺒﺭ ﻋﻨﻪ ﺒﻜﻠﻤﺔ :ﻻ ﺩﺍﺌﻤﹰﺎ .ﻭﻫﻰ ﺘﺴﻤﻰ ﻭﻗﺘﻴﺔ ﻨﻅﺭﹰﺍ ﻝﺘﻌﻴﻴﻥ ﺍﻝﻭﻗﺕ ﻓﻴﻬﺎ ،ﻭﻝﻌﺩﻡ ﺘﻘﻴﻴـﺩﻫﺎ
ﺒﺎﻝﻼﺩﻭﺍﻡ.(45).
ﻤﺜﺎل -:ﻜل ﻜﺎﺘﺏ ﻤﺘﺤﺭﻙ ﺍﻷﺼﺎﺒﻊ ﺤﻴﻥ ﻫﻭ ﻜﺎﺘﺏ ﺒﺎﻝﻔﻌل ،ﻻ ﺩﺍﺌﻤﺎ .
)(46
ﻤﺜﺎل :ﻻ ﺸﻲﺀ ﻤﻥ ﺍﻝﻘﻤﺭ ﺒﻤﻨﺨﺴﻑ ﻭﻗﺕ ﺍﻝﺘﺭﺒﻴﻊ ،ﻻ ﺩﺍﺌﻤﺎ .
-6ﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﺨﺎﺼﺔ -:ﻫﻲ ﻤﺎ ﺤﻜﻡ ﻓﻴﻬﺎ ﺒﺎﺭﺘﻔﺎﻉ ﺃﻭ ﺴﻠﺏ ﺍﻝﻀﺭﻭﺭﺓ ﺍﻝﻤﻁﻠﻘﺔ ﻋﻥ ﺠﺎﻨﺒﻲ
ﺍﻝﻭﺠﻭﺩ ﻭﺍﻝﻌﺩﻡ ﻤﻌﹰﺎ ،ﺃﻱ ﻋﻥ ﺠﺎﻨﺒﻲ ﺍﻹﻴﺠﺎﺏ ﻭﺍﻝﺴﻠﺏ ﻓﻴﻬﺎ .ﻭ ﺘﻘﻴﺩﻫﺎ ﺒﺎﻝﻼﻀﺭﻭﺭﺓ.
)ﻤﻤﻜﻨﺔ ﻋﺎﻤﺔ ( ﻤﺜﺎل :ﻜل ﺇﻨﺴﺎﻥ ﻜﺎﺘﺏ ﺒﺎﻹﻤﻜﺎﻥ ﺍﻝﻌﺎﻡ .
)(47
) ﻤﻤﻜﻨﺔ ﺨﺎﺼﺔ ( ﻜل ﺇﻨﺴﺎﻥ ﺸﺎﻋﺭ ﺒﺎﻹﻤﻜﺎﻥ ﺍﻝﺨﺎﺹ .ﻻ ﺒﺎﻝﻀﺭﻭﺭﺓ.
) ( 43ﻤﺤﻤﺩ ﺸﻤﺱ ﺍﻝﺩﻴﻥ ﺇﺒﺭﺍﻫﻴﻡ:ﺘﻴﺴﻴﺭ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻓﻲ ﺸﺭﺡ ﺍﻝﺭﺴﺎﻝﺔ ﺍﻝﺸﻤﺴﻴﺔ ،ﻤﻁﺒﻌﺔ ﺩﺍﺭ ﺍﻝﺘﺄﻝﻴﻑ
،ﺍﻝﻁﺒﻌﺔ ﺍﻝﺜﺎﻝﺜﺔ ،ﺍﻝﻘﺎﻫﺭﺓ 1967،ﻡ،ﺹ . 88
) ( 44ﻨﻔﺱ ﺍﻝﻤﺼﺩﺭ .ﺹ .90ﺃﻴﻀﺎ:ﺍﻝﺘﺤﺘﺎﻨﻰ:ﺘﺤﺭﻴﺭ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻓﻲ ﺸﺭﺡ ﺍﻝﺸﻤﺴﻴﺔ ،ﺹ. 97 :96
) ( 45ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ :ﺍﻝﺭﺴﺎﻝﺔ ﺍﻝﺸﻤﺴﻴﺔ ،ﺹ . 87
) ( 46ﻨﻔﺱ ﺍﻝﻤﺼﺩﺭ ،ﺹ . 90
) ( 47ﻨﻔﺱ ﺍﻝﻤﺼﺩﺭ ،ﺹ .92
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:ًMLاH#J/Hل ا
F
& O$ذات اـ:
ﺃ-ﺍﻻﺴﺘﺩﻻل ﺍﻝﻤﺒﺎﺸﺭ ﻝﻠﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻋﻨﺩ ﻜﺭﻴﺴﻴﺒﻭﺱ.
ﻴﻌﺭﻑ ﺍﻻﺴﺘﺩﻻل ﺍﻝﻤﺒﺎﺸﺭ ﺒﺄﻨﻪ ﺇﺩﺭﺍﻙ ﺼﺩﻕ ﺃﻭ ﻜﺫﺏ ﻗﻀﻴﺔ ﻤﺎ ﺒﺎﻝﻤﻘﺎﺒﻠﺔ ﺒﻴﻨﻬﺎ ﻭﺒﻴﻥ
ﻗﻀﻴﺔ ﺃﺨﺭﻯ ﺩﻭﻥ ﺍﻝﻠﺠﻭﺀ ﺇﻝﻲ ﺤﺩ ﺃﻭﺴﻁ ،ﺃﻱ ﺃﻨﻨﺎ ﻝﺴﻨﺎ ﻓﻲ ﺤﺎﺠﺔ ﺇﻝﻲ ﻗﻀﻴﺔ ﺜﺎﻝﺜﺔ ﻝﻨﺼل
ﺇﻝﻲ ﻨﺘﻴﺠﺔ ،ﻭﻤﻥ ﺜﻡ ﻴﻨﻌﺩﻡ ﺍﻝﺤﺩ ﺍﻷﻭﺴﻁ ﺍﻝﺫﻱ ﻴﻌﺩ ﺃﺴﺎﺱ ﺍﻻﺴﺘﺩﻻل ﻏﻴﺭ ﺍﻝﻤﺒﺎﺸﺭ ).(48
ﻗﺩﻡ ﻜﺭﻴﺴﻴﺒﻭﺱ ﺘﺼﻨﻴﻔﹰﺎ ﻝﻠﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺇﻝﻰ ﺠﻬﺎﺕ ﺒﺴﻴﻁﺔ ،ﻭﻤﺭﻜﺒـﺔ .ﺃﻤـﺎ
ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺍﻝﺒﺴﻴﻁﺔ ﻓﻠﻘﺩ ﺘﺒﻨﻰ ﺍﻝﻔﻴﻠﺴﻭﻑ ﺍﻝﺭﻭﺍﻗﻲ ﻜﺭﻴﺴـﻴﺒﻭﺱ ﻨﻅﺭﻴـﺔ
ﺍﻝﺠﻬﺎﺕ ﺍﻷﺭﺴﻁﻴﺔ ،ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻨﻬﺎ ﺘﺼﺩﻕ ﻓﻲ ﺍﻝﺯﻤﻥ ﺍﻝﻤﺎﻀﻲ ،ﻭﻝـﻡ ﻴﻘـﺩﻡ ﺇﻝﻴﻬـﺎ ﺃﻱ
ﺇﻀﺎﻓﺎﺕ ﻭﻤﻥ ﺜﻡ ﻴﻤﻜﻥ ﺃﻥ ﻨﻌﺭﺽ ﻵﺭﺍﺀ ﺃﺭﺴﻁﻭ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﺍﻝﻤﺒﺎﺸﺭ ﺍﻝﺨﺎﺹ ﺒﺎﻝﻘﻀـﺎﻴﺎ
ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻨﻬﺎ ﺼﺎﺩﻗﺔ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻜﺭﻴﺴﻴﺒﻭﺱ.ﺃﻤﺎ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻘﻀﺎﻴﺎ ﺫﺍﺕ
ﺍﻝﺠﻬﺔ ﺍﻝﻤﺭﻜﺒﺔ ،ﺍﻝﺘﻲ ﺘﺘﻌﺭﺽ ﻝﻘﻀﺎﻴﺎ ﺘﺤﺩﺙ ﻓﻲ ﺍﻝﺤﺎﻀﺭ ،ﻓﻠﻡ ﻴﺸـﺭ ﻜﺭﻴﺴـﻴﺒﻭﺱ ﺇﻝـﻰ
ﺍﻝﺘﻘﺎﺒل ﺍﻝﺨﺎﺹ ﺒﻬﺎ ،ﻭﻝﻌل ﻫﺫﺍ ﺭﺍﺠﻊ ﺇﻝﻰ ﻜﻭﻨﻬﺎ ﻗﻀﺎﻴﺎ ﻤﺭﻜﺒﺔ ﻤﻥ ﻗﻀﻴﺔ ﻤﻭﺠﺒﺔ ،ﻭﻗﻀـﻴﺔ
ﺴﺎﻝﺒﺔ ﺘﺸﻴﺭ ﺇﻝﻰ ﻋﺩﻡ ﺍﻝﺩﻭﺍﻡ ﺃﻭ ﺍﻻﺴﺘﻤﺭﺍﺭ ،ﻭﻤﻥ ﺜﻡ ﻻ ﻴﻭﺠﺩ ﺒﻴﻨﻬﺎ ﺘﻘﺎﺒل ﺇﻻ ﻤﻥ ﺍﻝﻨﺎﺤﻴـﺔ
ﺍﻝﻠﻔﻅﻴﺔ .ﺃﻤﺎ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻼﺴﺘﺩﻻل ﺍﻝﻤﺒﺎﺸﺭ ﺒﺎﻝﻌﻜﺱ ﺍﻝﻤﺴﺘﻭﻱ ﻝﻠﻘﻀﺎﻴﺎ ﺍﻝﻤﺭﻜﺒﺔ ﻓﻬﻲ ﺘﺘﺸـﺎﺒﻪ
ﻤﻊ ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺍﻝﺒﺴﻴﻁﺔ.
ﺘﻘﺎﺒل ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ :
ﻋﺭﻑ ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﺘﻘﺎﺒل ﺒﺄﻨﻪ ﺍﺨﺘﻼﻑ ﺒﻴﻥ ﻗﻀﻴﺘﻴﻥ ﻤﻥ ﺤﻴﺙ ﺍﻝﻜﻴﻑ ،ﺃﻱ ﻴﻘﻭﻡ ﺒﻴﻥ
ﻗﻀﻴﺔ ﻤﺎ ﻤﻭﺠﺒﺔ ،ﻭﻗﻀﻴﺔ ﺃﺨﺭﻯ ﺴﺎﻝﺒﺔ ،ﺒﺤﻴﺙ ﻴﻠﺯﻡ ﻋﻥ ﺇﻗﺭﺍﺭ ﺼﺩﻕ ﺃﻭ ﻜﺫﺏ ﺃﺤـﺩﺍﻫﻤﺎ
) J. Maritein: An Introduction to Logic. ,Sheed and Ward, London ,1946 , P. 132. (48
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ﺇﺩﺭﺍﻙ ﺼﺩﻕ ﺃﻭ ﻜﺫﺏ ﺍﻝﻘﻀﻴﺔ ﺍﻝﻤﻘﺎﺒﻠﺔ ﻝﻬﺎ ) .(49ﻭﻝﻜﻲ ﻴﻜـﻭﻥ ﺼـﺤﻴﺤﹰﺎ ﻴﺠـﺏ ﺃﻥ ﺘﺘﻔـﻕ
ﺍﻝﻘﻀﻴﺘﺎﻥ ﻓﻲ ﺍﻝﻤﻭﻀﻭﻉ ﻭﺍﻝﻤﺤﻤﻭل ﻝﻔﻅﹰﺎ ﻭﻤﻌﻨﻰ ،ﻭﻓﻲ ﺍﻝﺯﻤﻥ ﻭﻓﻲ ﺠﻬﺔ ﺍﻝﺤﻤل ﺍﻝﻤﻨﻁﻘﻲ
ﻜﺫﻝﻙ ).(50
ﺍﻝﺘﻘﺎﺒل ﺒﺎﻝﺘﻨﺎﻗﺽ : -1
ﻴﻜﻭﻥ ﺒﻴﻥ ﻗﻀﻴﺘﻴﻥ ﻤﺨﺘﻠﻔﺘﻴﻥ ﻓﻲ ﺍﻝﻜﻡ ﻭﺍﻝﻜﻴﻑ ﻤﻌﹰﺎ .ﻭﺇﺫﺍ ﻤﺎ ﺤﺎﻭﻝﻨـﺎ ﺃﻥ ﻨﺤـﺩﺩ
ﺍﻝﺘﻘﺎﺒل ﺒﺎﻝﺘﻨﺎﻗﺽ ﺒﻴﻥ ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ،ﻓﺈﻨﻨﺎ ﻨﺠﺩ ﺃﻥ ﺍﻝﻤﺘﻨﺎﻗﻀﺎﺕ ﻓﻴﻬﺎ ﺘﻜﻭﻥ ﻜﻤﺎ ﻴﻠﻲ:
ﻝﻴﺱ ﻤﻤﻜﻨﹰﺎ ﺃﻥ ﻴﻜﻭﻥ ﻴﻨﺎﻗﻀﻬﺎ ﻤﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ
ﻼ ﺃﻥ ﻴﻜﻭﻥ
ﻝﻴﺱ ﻤﺤﺘﻤ ﹰ ﻴﻨﺎﻗﻀﻬﺎ ﻤﺤﺘﻤل ﺃﻥ ﻴﻜﻭﻥ
ﻝﻴﺱ ﻤﻥ ﺍﻝﻀﺭﻭﺭﻱ ﺃﻥ ﻴﻜﻭﻥ ﻴﻨﺎﻗﻀﻬﺎ ﻤﻥ ﺍﻝﻀﺭﻭﺭﻱ ﺃﻥ ﻴﻜﻭﻥ
ﻝﻴﺱ ﻤﻤﺘﻨﻌﹰﺎ ﺃﻥ ﻴﻜﻭﻥ ).(51 ﻴﻨﺎﻗﻀﻬﺎ ﻤﻤﺘﻨﻊ ﺃﻥ ﻴﻜﻭﻥ
ﺍﻝﺘﻘﺎﺒل ﺒﺎﻝﺘﻀﺎﺩ : -2
ﻴﻜﻭﻥ ﺒﻴﻥ ﻗﻀﻴﺘﻴﻥ ﻤﺨﺘﻠﻔﺘﻴﻥ ﻓﻲ ﺍﻝﻜﻴﻑ ،ﻤﺘﺤﺩﺜﻴﻥ ﻓﻲ ﺍﻝﻜﻡ ﺍﻝﻜﻠﻲ ،ﻭﺍﻝﻘﻀﻴﺘﺎﻥ
ﺍﻝﻤﺘﻀﺎﺩﺘﺎﻥ ﻻ ﺘﺼﺩﻗﺎﻥ ﻤﻌﹰﺎ ،ﺃﻱ ﺇﺫﺍ ﺼﺩﻗﺕ ﺃﺤﺩﺍﻫﻤﺎ ﻜﺫﺒﺕ ﺍﻷﺨﺭﻯ ،ﻭﻗﺩ ﺘﻜﺫﺒﺎﻥ ﻤﻌﺎﹰ،ﺃﻤـﺎ
ﺍﻝﻜﻡ ﺍﻝﺠﺯﺌﻲ ﻭﻫﻭ ﺍﻝﺩﺨﻭل ﺘﺤﺕ ﺍﻝﺘﻀﺎﺩ ﻓﻬﻭ ﺘﻀﺎﺩ ﻝﻔﻅﻲ ﻭﻝﻴﺱ ﺤﻘﻴﻘﻴﹰﺎ ).(52
ﺘﺘﻔﻕ ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺍﻝﻀﺭﻭﺭﻴﺔ ﻤﻊ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻤﻁﻠﻘـﺔ ﻓـﻲ ﺍﻝﺤﻜـﻡ .ﺃﻤـﺎ
ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻤﻤﻜﻨﺔ ﻓﻼ ﻴﻭﺠﺩ ﺒﻴﻨﻬﺎ ﺘﻀﺎﺩ ،ﺇﺫ ﺃﻥ ﻗﻭﻝﻨﺎ :ﻤﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ .ﺘﺴﺎﻭﻱ ﻗﻭﻝﻨـﺎ :
ﻤﻤﻜﻥ ﺃﻥ ﻻ ﻴﻜﻭﻥ) .(53ﻭﺘﺘﻔﻕ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﺸﺨﺼﻴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺍﻝﻀـﺭﻭﺭﻴﺔ ﻤـﻊ ﺍﻝﻘﻀـﺎﻴﺎ
ﺍﻝﻤﻁﻠﻘﺔ ﻓﻲ ﺍﻝﺤﻜﻡ .ﺃﻤﺎ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﺸﺨﺼﻴﺔ ﻓﻼ ﻴﻭﺠﺩ ﺒﻴﻨﻬﺎ ﺘﻀﺎﺩ .
-3ﺍﻝﺘﺩﺍﺨل :ﻴﻌﺩ ﺍﻝﺘﺩﺍﺨل ﻤﻥ ﺃﻫﻡ ﺍﻝﻤﺒﺎﺩﺉ ﺍﻝﺘﻲ ﻗﺎﻤﺕ ﻋﻠﻴﻬـﺎ ﻨﻅﺭﻴـﺔ ﺍﻝﻘﻴـﺎﺱ )،(54
ﻭﻋﺒﺭ ﻋﻨﻪ ﺍﻝﻤﻨﺎﻁﻘﺔ ﺒـ" ﻤﻘﻭﻝﺔ ﺍﻝﻜل ﻭﺍﻝﻼﻭﺍﺤﺩ" ﻓﻤﺎ ﻴﺤﻤل ﺒﺈﻴﺠﺎﺏ ﺃﻭ ﺒﺴﻠﺏ ﻋﻠﻰ ﺤﻜـﻡ
)(55
ﻭﺇﺫﺍ ﻤﺎ ﺍﺴﺘﻌﺭﻀﻨﺎ ﺁﺭﺍﺀ ﺍﻝﻤﻨﺎﻁﻘﺔ ﻓﻲ ﻜﻠﻲ ﻴﺤﻤل ﻭﺒﻨﻔﺱ ﺍﻝﻜﻴﻔﻴﺔ ﻋﻠﻰ ﻤﺎ ﻴﻨﺩﺭﺝ ﺘﺤﺘﻪ
ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻓﺈﻨﻨﺎ ﻨﺠﺩ ﺃﻥ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻀﺭﻭﺭﻴﺔ ﻴﻨﻁﺒﻕ ﻋﻠﻴﻬﺎ ﻨﻔـﺱ ﺍﻝﺤﻜـﻡ ﺍﻝـﺫﻱ
ﻴﻨﻁﺒﻕ ﻋﻠﻲ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻤﻁﻠﻘﺔ.
ﺃﻤﺎ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻘﻀﺎﻴﺎ ﺍﻝﻤﻤﻜﻨﺔ ،ﻓﺈﻨﻨﺎ ﻨﺠﺩ ﺃﻨﻪ ﻴﻤﻜﻥ ﺃﻥ ﻴﺴﺘﺩل ﻤﻥ ﻗﻭﻝﻨﺎ :
ﻤﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻜل ﺃ ﻫﻲ ﺏ .ﻗﻭﻝﻨﺎ :ﻤﻤﻜﻥ ﺃﻥ ﻻ ﻴﻜﻭﻥ ﺒﻌﺽ ﺃ ﻫـﻲ ﺏ ).(56
ﻭﻴﻤﻜﻥ ﺃﻥ ﻨﺒﺭﻫﻥ ﻋﻠﻲ ﻫﺫﺍ ﺒﺄﻗﻭﺍل ﻜﺭﻴﺴﻴﺒﻭﺱ ﻭﻜﺫﺍ ﺘﻼﻤﺫﺓ ﺃﺭﺴﻁﻭ ﻓﻲ ﻁﺒﻴﻌﺔ ﺍﻝﻤﻤﻜـﻥ ،
ﺇﺫ ﺃﻥ :ﺍﻝﻤﻤﻜﻥ ﻫﻭ ﻤﺎ ﻝﻴﺱ ﺒﻀﺭﻭﺭﻱ ﺍﻝﻭﺠﻭﺩ .ﺃﻱ ﻴﻤﻜﻥ ﺃﻥ ﻴﻭﺠﺩ ﻭﺃﻥ ﻻ ﻴﻭﺠﺩ .ﺇﺫ ﺃﻥ
ﻗﻭﻝﻨﺎ :ﻴﻤﻜﻥ ﺃﻥ ﻴﻭﺠﺩ ﻓﻲ ﻜل ، ..ﻴﺴﺎﻭﻱ ﻗﻭﻝﻨﺎ :ﻴﻤﻜﻥ ﺃﻥ ﻻ ﻴﻭﺠﺩ ﻓـﻲ ﻜـل ،..ﻜـﺫﺍ
ﻗﻭﻝﻨﺎ :ﻴﻤﻜﻥ ﺃﻥ ﻴﻭﺠﺩ ﻓﻲ ﺒﻌﺽ ﻴﺴﺎﻭﻱ ﻗﻭﻝﻨﺎ :ﻴﻤﻜﻥ ﺃﻥ ﻻ ﻴﻭﺠﺩ ﻓﻲ ﺒﻌـﺽ ،..ﻭﻝـﺫﺍ
ﻓﻘﻭﻝﻨﺎ :ﻴﻤﻜﻥ ﺃﻥ ﻻ ﻴﻭﺠﺩ ﻓﻲ ﻜل ، ...ﻴﻠﺯﻡ ﻋﻨﻪ ﻗﻭﻝﻨﺎ ﻴﻤﻜﻥ ﺃﻥ ﻻ ﻴﻭﺠﺩ ﻓﻲ ﺒﻌﺽ ،ﻭﻤﻥ
ﻗﻭﻝﻨﺎ :ﻴﻤﻜﻥ ﺃﻥ ﻴﻭﺠﺩ ﻓﻲ ﻜل ،ﻗﻭﻝﻨﺎ ﻴﻤﻜﻥ ﺃﻥ ﻻ ﻴﻭﺠﺩ ﻓﻲ ﺒﻌﺽ 00
) ( 57ﻗﻁﺏ ﺍﻝﺩﻴﻥ ﺍﻝﺭﺍﺯﻱ :ﺘﺤﺭﻴﺭ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻓﻲ ﺸﺭﺡ ﺍﻝﺸﻤﺴﻴﺔ ،ﺹ .99:98
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-(2ﺍﻝﻌﻜﺱ ﺍﻝﻤﺴﺘﻭﻯ ﻓﻲ ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ :ﻴﻜﻭﻥ ﺍﻝﻌﻜﺱ ﺍﻝﻤﺴﺘﻭﻯ ﻓﻲ ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ
ﺍﻝﺠﻬﺔ ﻜﺎﻵﺘﻲ :
ﺍﻝﻘﻀﻴﺔ ﺍﻝﻀﺭﻭﺭﻴﺔ
ﺘﻨﻌﻜﺴﺎﻥ ﺇﻝـﻰ ﺤﻴﻨﻴـﺔ ﻤﻁﻠﻘـﺔ ﺍﻝﻘﻀﻴﺔ ﺍﻝﺩﺍﺌﻤﺔ
ﻤﻭﺠﺒﺔ. ﺍﻝﻘﻀﻴﺔ ﺍﻝﻌﺭﻓﻴﺔ ﺍﻝﻌﺎﻤﺔ
ﺍﻝﻘﻀﻴﺔ ﺍﻝﻌﺎﻤﺔ ﺍﻝﻤﻁﻠﻘﺔ
)58
ﻻ ﺩﺍﺌﻤﺔ ﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﺨﺎﺼﺔ
ﺃﻤﺎ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﻌﺎﻤﺔ ،ﻭﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﺨﺎﺼﺔ ﻓﺤﺎﻝﻬﺎ ﻓﻲ ﺍﻻﻨﻌﻜﺎﺱ ﻏﻴﺭ ﻤﻌﺭﻭﻑ).(59
ﺍﻻﺴﺘﺩﻻل ﺍﻝﻤﺒﺎﺸﺭ ﻋﻥ ﻁﺭﻴﻕ ﻋﻜﺱ ﺍﻝﻨﻘﻴﺽ ﺍﻝﻤﺨﺎﻝﻑ ﻝﻠﻘﻀﺎﻴﺎ ﺍﻝﺤﻤﻠﻴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ :
) ( 58ﻨﻔﺱ ﺍﻝﻤﺼﺩﺭ ،ﺹ .102:100ﺍﻴﻀﹰﺎ: :ﻤﺤﻤﺩ ﺸﻤﺱ ﺍﻝﺩﻴﻥ ﺇﺒﺭﺍﻫﻴﻡ:ﺘﻴﺴﻴﺭ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻓﻲ
ﺸﺭﺡ ﺍﻝﺸﻤﺴﻴﺔ،ﺹ128:127
) ( 59ﻗﻁﺏ ﺍﻝﺩﻴﻥ ﺍﻝﺭﺍﺯﻱ:ﺍﻝﻤﺼﺩﺭ ﺍﻝﺴﺎﺒﻕ ،ﺹ .105ﺃﻴﻀﹰﺎ :ﻤﺤﻤﺩ ﺸﻤﺱ ﺍﻝﺩﻴﻥ ﺇﺒﺭﺍﻫﻴﻡ :ﺍﻝﻤﺼﺩﺭ
ﺍﻝﺴﺎﺒﻕ ،ﺹ. 132
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ﺍﻝﻘﻀﻴﺔ ﺍﻝﻤﻁﻠﻘﺔ
ﺍﻝﻭﻗﺘﻴﺔ ﺍﻝﻤﻘﻴﺩﺓ .
ﻻ ﺘﻘﺒل ﺍﻝﻌﻜﺱ ﺍﻝﻤﺴﺘﻭﻯ ﻓﻲ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻭﺠﻭﺩﻴﺔ ﺍﻝﻼﻀﺭﻭﺭﻴﺔ .
ﺍﻝﻜﻠﻴﺔ ﻭﺍﻝﺠﺯﺌﻴﺔ ﺍﻝﺴﺎﻝﺒﺔ ﻭﺫﻝﻙ ﻻﻤﺘﻨﺎﻉ ﺍﻝﻌﻜﺱ: ﺍﻝﻭﺠﻭﺩﻴﺔ ﺍﻝﻼﺩﺍﺌﻤﺔ .
ﻭﻝﻬﺫﺍ ﻻ ﻴﻭﺠﺩ ﻝﻬﺎ ﻋﻜﺱ ﻨﻘﻴﺽ ﻤﺨﺎﻝﻑ . ﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﻌﺎﻤﺔ .
ﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﺨﺎﺼﺔ
ﺍﻝﻤﻁﻠﻘﺔ ﺍﻝﻌﺎﻤﺔ .
ﺃﻤﺎ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﺴﺎﻝﺒﺔ :ﺍﻝﻀﺭﻭﺭﻴﺔ ﺍﻝﻤﻁﻠﻘﺔ ،ﺍﻝﺩﺍﺌﻤﺔ ﺍﻝﻤﻁﻠﻘﺔ :ﺘﻨﻌﻜﺴﺎﻥ ﺇﻝﻰ ﺴـﺎﻝﺒﺔ ﻜﻠﻴـﺔ
)(60
. ﺩﺍﺌﻤﺔ ﻭﻤﻥ ﺜﻡ ﺘﻘﺒﻼ ﺍﻝﻨﻘﺽ
"ﺍﻝﻘﻀﻴﺔ ﺍﻷﺼﻠﻴﺔ " . ﻤﺜﺎل :ﺩﺍﺌﻤﺎ ﺃﻭ ﻀﺭﻭﺭﻴﺎ ﻜل ﺃ ﻫﻲ ﺏ
ﺩﺍﺌﻤﺎ ﺃﻭ ﻀﺭﻭﺭﻴﺎ ﻻ ﻴﻭﺠﺩ ﻭﺍﺤﺩ ﻤﻥ ﺃ ﻫﻲ ﻻ ﺏ " ﺍﻝﻘﻀﻴﺔ ﺍﻝﻤﻨﻘﻭﻀﺔ " .
ﺩﺍﺌﻤﺎ ﺃﻭ ﻀﺭﻭﺭﻴﺎ ﻻ ﻴﻭﺠﺩ ﻭﺍﺤﺩ ﻤﻥ "ﻻ ﺏ " ﻫﻲ ﺃ " 0ﻋﻜﺱ ﺍﻝﻨﻘﻴﺽ ﺍﻝﻤﺨﺎﻝﻑ"
ﺃﻤﺎ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﺴﺎﻝﺒﺔ :ﺍﻝﻤﺸﺭﻭﻁﺔ ﺍﻝﻌﺎﻤﺔ
ﺘﻨﻌﻜﺴﺎﻥ ﺇﻝﻰ ﻋﺭﻓﻴﺔ ﻜﻠﻴﺔ ﺴﺎﻝﺒﺔ ﺍﻝﻌﺭﻓﻴﺔ ﺍﻝﻌﺎﻤﺔ
ﻭﻫﺫﻩ ﺘﻘﺒل ﻋﻜﺱ ﺍﻝﻨﻘﻴﺽ ﺍﻝﻤﺨﺎﻝﻑ
ﺃﻤﺎ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﺴﺎﻝﺒﺔ ﺍﻝﻜﻠﻴﺔ :ﺍﻝﻤﺸﺭﻭﻁﺔ ﺍﻝﺨﺎﺼﺔ
ﺘﻨﻌﻜﺴﺎﻥ ﺇﻝﻰ ﻋﺭﻓﻴﺔ ﻋﺎﻤﺔ ﺍﻝﻌﺭﻓﻴﺔ ﺍﻝﺨﺎﺼﺔ
ﻤﻘﻴﺩﺓ ﺒﺎﻝﻼﺩﻭﺍﻡ ﻓﻲ ﺍﻝﺒﻌﺽ
ﺃﻤﺎ ﺇﻥ ﻜﺎﻨﺕ ﺍﻝﻘﻀﺎﻴﺎ ﺠﺯﺌﻴﺔ ﺴﺎﻝﺒﺔ :ﻓﺎﻝﻤﺸﺭﻭﻁﺔ ﺍﻝﺨﺎﺼﺔ
ﺘﻨﻌﻜﺴﺎﻥ ﺇﻝﻰ ﻋﺭﻓﻴﺔ ﺨﺎﺼﺔ ﻭﺍﻝﻌﺭﻓﻴﺔ ﺍﻝﺨﺎﺼﺔ
ﺃﻤﺎ ﺒﻘﻴﺔ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﺤﻤﻠﻴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻓﻼ ﺘﻘﺒل ﺍﻝﻌﻜﺱ ﺍﻝﻤﺴﺘﻭﻯ ﻓـﻲ ﺍﻝﻘﻀـﺎﻴﺎ ﺍﻝﺠﺯﺌﻴـﺔ
ﺍﻝﺴﺎﻝﺒﺔ ،ﻭﻤﻥ ﺜﻡ ﻻ ﻴﻜﻭﻥ ﻝﻬﺎ ﻋﻜﺱ ﻨﻘﻴﺽ ﻤﺨﺎﻝﻑ).(61
ﺃﻤﺎ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻘﻀﺎﻴﺎ ﺍﻝﻜﻠﻴﺔ ﺍﻝﻤﻭﺠﺒﺔ ﻓﺈﻥ ﺍﻝﻌﻜﺱ ﺍﻝﻤﺴﺘﻭﻯ ﻓﻴﻬﺎ ﻝﻠﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺘﻜـﻭﻥ
ﻜﻤﺎ ﻴﻠﻲ:
ﺍﻝﻘﻀﻴﺔ ﺍﻝﻀﺭﻭﺭﻴﺔ
ﺘﻨﻌﻜﺱ ﺇﻝﻰ ﺤﻴﻨﻴﺔ ﻤﻁﻠﻘﺔ ﻋﻥ ﻁﺭﻴﻕ ﺒﺭﻫﺎﻥ ﺍﻝﺨﻠﻑ ﺍﻝﻘﻀﻴﺔ ﺍﻝﺩﺍﺌﻤﺔ
ﻭﺒﻬﺫﺍ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻝﻬﺎ ﻋﻜﺱ ﻨﻘﻴﺽ ﻤﺨﺎﻝﻑ ﺍﻝﻘﻀﻴﺔ ﺍﻝﻌﺎﻤﺔ ﺍﻝﻌﺭﻓﻴﺔ
ﺍﻝﻘﻀﻴﺔ ﺍﻝﻌﺎﻤﺔ ﺍﻝﻤﻁﻠﻘﺔ
ﺃﻤﺎ ﺍﻝﻘﻀﺎﻴﺎ :ﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﻌﺎﻤﺔ ،ﻭﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﺨﺎﺼﺔ ﻓﺤﺎﻝﻬﻤﺎ ﻓﻲ ﺍﻻﻨﻌﻜﺎﺱ ﻏﻴﺭ ﻤﻌﺭﻭﻑ ،ﻭﻤﻥ
ﺜﻡ ﻝﻥ ﻴﻜﻭﻥ ﻝﻬﺎ ﻋﻜﺱ ﻨﻘﻴﺽ ﻤﺨﺎﻝﻑ).(62
:P
0
-1ﻴﻌﺩ ﺃﺼﺤﺎﺏ ﺍﻝﻤﻨﻁﻕ ﺍﻝﺭﻭﺍﻗﻲ ﻫﻡ ﺃﻭل ﻤﻥ ﺃﺩﺨﻠﻭﺍ ﺍﻝﻌﺎﻤل ﺍﻝﺯﻤﻨـﻲ ﻋﻠـﻰ
ﺍﻝﺠﻬﺎﺕ ﺍﻝﻤﻨﻁﻘﻴﺔ ،ﻓﻠﻘﺩ ﻗﺩﻡ ﺩﻴﺩﻭﺭ ﻜﺭﻭﻨﻭﺱ ﺘﻌﺭﻴﻔﺎﺕ ﻝﻠﻤﻤﻜﻥ ﻭﺍﻝﻤﻤﺘﻨﻊ ﺘﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ
ﺍﻝﻨﻅﺭﺓ ﺍﻝﻭﺍﻗﻌﻴﺔ ﻝﻠﻤﻨﻁﻕ .ﻜﻤﺎ ﻗﺩﻡ ﺒﻨﻴﺴﻭﺱ ﺘﻌﺭﻴﻔﺎﺕ ﻝﻠﻀﺭﻭﺭﻱ ﻭﺍﻝﻤﺴﺘﺤﻴل ﻋﻠﻰ ﺃﺴـﺎﺱ
ﺍﻝﻤﻌﻨﻰ ﺍﻝﺯﻤﻨﻲ .ﺜﻡ ﻗﺎﻡ ﻜﺭﻴﺴﻴﺒﻭﺱ ﺒﺘﻘﺩﻴﻡ ﺘﻌﺭﻴﻔﺎﺕ ﻝﻠﺠﻬﺎﺕ ﻜﻠﻬﺎ ﻋﻠـﻰ ﺃﺴـﺎﺱ ﺍﻝﻤﻌﻨـﻰ
ﺍﻝﺯﻤﻨﻲ ﻝﻠﺠﻬﺔ ،ﺒﺤﻴﺙ ﻴﻀﻤﻥ ﺼﺩﻕ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻭﺍﻨﻁﺒﺎﻗﻬﺎ ﻋﻠﻰ ﺍﻝﻭﺍﻗﻊ .ﺇﻻ ﺃﻨﻪ ﻝـﻡ
ﻴﻬﻤل ﻤﻨﻁﻕ ﺃﺭﺴﻁﻭ ﻓﻲ ﺍﻝﺠﻬﺎﺕ ،ﻓﻠﻘﺩ ﺃﻋﺘﺒﺭﻩ ﺼﺎﺩﻗﹰﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻝﻘﻀﻴﺔ ﻓﻲ ﺍﻝﺯﻤﻥ ﺍﻝﻤﺎﻀﻲ
،ﻭﻤﻥ ﺜﻡ ﺼﻨﻑ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻤﻨﻁﻘﻴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺇﻝﻰ :ﻗﻀﺎﻴﺎ ﺫﺍﺕ ﺠﻬﺔ ﺒﺴﻴﻁﺔ،ﻭﻗﻀـﺎﻴﺎ ﺫﺍﺕ
ﺠﻬﺔ ﻤﺭﻜﺒﺔ .
-2ﻴﻌﺩ ﺍﺒﻥ ﺴﻴﻨﺎ ﺃﻭل ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﻌﺭﺏ ﺍﻝﺫﻴﻥ ﺘﺭﻜﻭﺍ ﻤﻨﻁﻕ ﺃﺭﺴﻁﻭ ﻓﻲ ﺍﻝﺠﻬـﺎﺕ
ﺍﻝﻤﻨﻁﻘﻴﺔ ،ﻭﺘﺒﻨﻰ ﺁﺭﺍﺀ ﺍﻝﻔﻼﺴﻔﺔ ﺍﻝﺭﻭﺍﻗﻴﻴﻥ .ﻭﻤﻥ ﺜﻡ ﻴﺤﺴﺏ ﻻﺒﻥ ﺴﻴﻨﺎ ﺒﺩﺍﻴﺎﺕ ﺇﺩﺨﺎل ﻤﻨﻁﻕ
ﺍﻝﺭﻭﺍﻕ ﺍﻝﺨﺎﺹ ﺒﺎﻝﺠﻬﺎﺕ ﺇﻝﻰ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻌﺭﺒﻲ ،ﻭﻝﻘﺩ ﺘﺎﺒﻊ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﻌﺭﺏ ﺍﺒﻥ ﺴﻴﻨﺎ
ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﺠﺎل.
-3ﻝﻘﺩ ﺘﺤﻤﺱ ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ ﻵﺭﺍﺀ ﺍﺒﻥ ﺴﻴﻨﺎ ﻓﻲ ﺍﻝﺠﻬﺔ ﺍﻝﻤﻨﻁﻘﻴـﺔ ،ﻭﻗـﺩﻡ
ﻨﻅﺭﻴﺔ ﻓﻲ ﻤﻨﻁﻕ ﺍﻝﺠﻬﺎﺕ ﺘﺘﻔﻕ ﻤﻊ ﺁﺭﺍﺌﻪ .ﻭﺇﻥ ﻜﺎﻥ ﻴﺤﺴﺏ ﻝﻠﻜﺎﺘﺒﻲ ﺍﻝﺘﻭﺴﻊ ﻓﻲ ﺍﻝﻨﻅﺭﻴـﺔ
ﺒﺸﻜل ﻜﺒﻴﺭ ،ﻓﻘﺎﻡ ﺒﺸﺭﺡ ﻭﺇﻴﻀﺎﺡ ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ،ﻭﺒﻴﺎﻥ ﻋﻼﻗﺎﺘﻬﺎ ﻤﻊ ﺒﻌﻀﻬﺎ ﺍﻝﺒﻌﺽ
.ﻜﻤﺎ ﺘﻭﺴﻊ ﻓﻲ ﺒﺤﺙ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺨﺎﺼﺔ ﺒﻬﺎ "ﺍﻻﺴﺘﺩﻻل ﺍﻝﻤﺒﺎﺸﺭ" ﻋﻥ ﻁﺭﻴﻕ ﺍﻝﻌﻜﺱ ﻭﺍﻝﻨﻘﺽ
،ﺒﺸﻜل ﻝﻡ ﻴﺸﺭ ﺇﻝﻴﻪ ﺃﺼﺤﺎﺏ ﺍﻝﻤﻨﻁﻕ ﺍﻝﺭﻭﺍﻗﻲ ﺃﻭ ﺍﺒﻥ ﺴﻴﻨﺎ.
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ا *%$ا'M
ا Cذات ا # 7آ 6آ
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ﺼﻨﻑ ﻜﺭﻴﺴﻴﺒﻭﺱ ﺍﻝﺭﻭﺍﻗﻲ ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺇﻝﻰ ﻨـﻭﻋﻴﻥ :ﺒﺴـﻴﻁﺔ ،ﻭﻤﺭﻜﺒـﺔ
.ﻭﻤﻥ ﺜﻡ ﻴﻤﻜﻥ ﺘﺼﻨﻴﻑ ﺍﻷﻗﻴﺴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺇﻝﻰ ﺃﻗﻴﺴﺔ ﻤﺅﻝﻔﺔ ﻤﻥ ﺠﻬﺎﺕ ﺒﺴﻴﻁﺔ ،ﻭﺃﻗﻴﺴﺔ
ﻤﺅﻝﻔﺔ ﻤﻥ ﺠﻬﺎﺕ ﻤﺭﻜﺒﺔ.ﻭﻝﻘﺩ ﻨﻅﺭ ﻜﺭﻴﺴﻴﺒﻭﺱ ﺇﻝﻰ ﺁﺭﺍﺀ ﺃﺭﺴﻁﻭ ﻓﻲ ﺍﻝﺠﻬﺎﺕ ﻋﻠﻰ ﺃﻨﻬـﺎ
)(63
ﻭﻝﻬـﺫﺍ ﺴـﻨﻌﺭﺽ ﺍﻷﻗﻴﺴـﺔ ﺫﺍﺕ ﺘﺼﻠﺢ ﻝﺼﻴﺎﻏﺔ ﺃﻗﻴﺴﺔ ﺘﻨﻁﺒﻕ ﻋﻠﻰ ﺍﻝﺯﻤﻥ ﺍﻝﻤﺎﻀﻲ،
ﺍﻝﺠﻬﺔ ﺍﻝﺒﺴﻴﻁﺔ ﻜﻤﺎ ﻭﺭﺩﺕ ﻋﻨﺩ ﺍﻝﻤﻌﻠﻡ ﺍﻷﻭل0
:Hا Cذات ا # 7آ
س:
أو ً
ا Cذات ا ا :
ﻝﻘﺩ ﻤﻴﺯ ﺃﺭﺴﻁﻭ ﺒﻴﻥ ﺜﻼﺜﺔ ﺃﻨﻭﺍﻉ ﻤﻥ ﺍﻝﻘﻀﺎﻴﺎ ،ﺘﻨﻘﺴﻡ ﺍﻷﻗﻴﺴﺔ ﺘﺒﻌﹰﺎ ﻝﻬﺎ ﺇﻝﻰ ﺜﻼﺜﺔ
ﺃﻨﻭﺍﻉ ﻜﺫﻝﻙ ،ﻭﻫﻲ :ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻤﻁﻠﻘﺔ ،ﻭﺍﻝﻀﺭﻭﺭﻴﺔ ،ﻭﺍﻝﻤﻤﻜﻨﺔ ).(64
-1ا Cذات ا#
$ت اFور
:
ﺃﻭﻀﺢ ﺃﺭﺴﻁﻭ ﺃﻥ ﻜل ﺍﻝﻀﺭﻭﺏ ﺍﻝﻤﻨﺘﺠﺔ ﻤﻥ ﺍﻝﻤﻘﺩﻤﺎﺕ ﺍﻝﻀﺭﻭﺭﻴﺔ ﻓـﻲ ﺍﻝﺸـﻜل
ﺍﻷﻭل ﻫﻲ ﻨﻔﺴﻬﺎ ﺍﻝﺘﻲ ﺘﺘﺄﻝﻑ ﻓﻲ ﺍﻷﻗﻴﺴﺔ ﺍﻝﻤﻁﻠﻘﺔ ،ﻭﻜﺫﺍ ﺍﻝﻀﺭﻭﺏ ﺍﻝﺘﻲ ﺘﻘﻊ ﻓﻲ ﺍﻝﺸﻜﻠﻴﻥ
ﺍﻝﺜﺎﻨﻲ ﻭﺍﻝﺜﺎﻝﺙ ﺇﺫ ﻻ ﻴﻭﺠﺩ ﺍﺨﺘﻼﻑ ﺒﻴﻥ ﻀﺭﻭﺏ ﺍﻷﻗﻴﺴﺔ ﺍﻝﻤﻁﻠﻘﺔ ﻭﺍﻝﻀﺭﻭﺭﻴﺔ ﺇﻻ ﻓﻲ ﻭﺠﻭﺩ
ﻝﻔﻅﺔ ﺍﻝﺠﻬﺔ "ﻀﺭﻭﺭﻱ" ﻓﻲ ﺍﻝﻤﻘﺩﻤﺎﺕ ﻭﺍﻝﻨﺘﻴﺠﺔ .
(63) http://www.fromoldbooks.org/WoodNuttallEncyclopaedia/c/chrysippus.html
: And see also http://www.livius.org/cg-cm/chrysippus/chrysippus.html
:And see also Allan: The Philosophy of Aristotle ,Oxford
University.,Press.,London.,1978.,p.105
G.E.R. Lloyd: Aristotle, The Growth and Structure of His ) (64
Thought,London,1977, P. 117.
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-1ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻝﻤﻘﺩﻤﺔ ﺍﻝﻜﺒﺭﻯ ﻤﻤﻜﻨﺔ ﻭﺍﻝﺼﻐﺭﻯ ﻀﺭﻭﺭﻴﺔ ﻓﺈﻨﻨﺎ ﻨﺠﺩ ﺃﻥ ﻫﺫﺍ ﺍﻝﺘﺄﻝﻴﻑ
ﻴﻨﺘﺞ ﻝﻨﺎ ﺃﺭﺒﻌﺔ ﻀﺭﻭﺏ ﺘﺎﻤﺔ ﻓﻲ ﺍﻝﺸﻜل ﺍﻷﻭل ،ﺘﻜﻭﻥ ﻨﺘﺎﺌﺠﻬﺎ ﻤﻤﻜﻨﺔ ﻭﻫـﻲ ﻋﻠـﻲ
ﺍﻝﺘﻭﺍﻝﻲ :ﻜﻠﻴﺔ ﻤﻭﺠﺒﺔ ،ﻭﻜﻠﻴﺔ ﺴﺎﻝﺒﺔ ،ﻭﺠﺯﺌﻴﺔ ﻤﻭﺠﺒﺔ ،ﻭﺠﺯﺌﻴﺔ ﺴﺎﻝﺒﺔ .
ﻤﺜﺎل :ﺍﻝﻀﺭﺏ : Celarentﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻻ ﺃ ﻫﻭ ﺏ
ﺒﺎﻝﻀﺭﻭﺭﺓ ﻜل ﺠـ ﻫﻭ ﺃ
.:.ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻻ ﺠـ ﻫﻭ ﺏ
-2ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻝﻤﻘﺩﻤﺔ ﺍﻝﻜﺒﺭﻯ ﻀﺭﻭﺭﻴﺔ ﻭﺍﻝﺼﻐﺭﻯ ﻤﻤﻜﻨﺔ ،ﻭﻜﺎﻨﺕ ﻤﻘﺩﻤﺎﺕ ﺍﻝﻘﻴﺎﺱ
ﻤﻭﺠﺒﺔ – ﺃﻱ ﺍﻝﻀﺭﺏ – Barbara, Dariiﻓﺈﻨﻨﺎ ﻨﺠﺩ ﺃﻥ ﻫﺫﺍ ﺍﻝﺘﺄﻝﻴﻑ ﻴﻨﺘﺞ ﻝﻨﺎ ﻓﻲ
ﺍﻝﺸﻜل ﺍﻷﻭل ﻨﺘﺎﺌﺞ ﻏﻴﺭ ﺘﺎﻤﺔ ﺘﻜﻭﻥ ﻤﺎﺩﺘﻬﺎ ﻫﻲ ﺍﻝﻤﻤﻜﻥ .
ﺒﺎﻝﻀﺭﻭﺭﺓ ﻜل ﺃ ﻫـﻲ ﺏ ﻤﺜﺎل :ﺍﻝﻀﺭﺏ : Darii
ﺒﻌﺽ ﺠـ ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﺃ
.:.ﺒﻌﺽ ﺠـ ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﺏ
-3ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻝﻤﻘﺩﻤﺔ ﺍﻝﻜﺒﺭﻯ ﻀﺭﻭﺭﻴﺔ ﻭﺍﻝﺼﻐﺭﻯ ﻤﻤﻜﻨﺔ ﻭﻜﺎﻨﺕ ﺍﻝﻤﻘﺩﻤﺔ ﺍﻝﻀﺭﻭﺭﻴﺔ
ﺴﺎﻝﺒﺔ – ﺃﻱ ﺍﻝﻀﺭﺏ – Celarent , Ferioﻓﺈﻨﻨﺎ ﻨﺠﺩ ﺃﻥ ﻫﺫﺍ ﺍﻝﺘﺄﻝﻴﻑ ﻴﻨﺘﺞ ﻝﻨﺎ ﻓﻲ
ﺍﻝﺸﻜل ﺍﻷﻭل ﻨﺘﻴﺠﺘﻴﻥ ﻏﻴﺭ ﺘﺎﻤﺘﻴﻥ ﺘﻜﻭﻥ ﻤﺎﺩﺘﻬﻤﺎ ﺃﻤﺎ ﺴﺎﻝﺒﺔ ﻤﻁﻠﻘﺔ ﺃﻭ ﺴﺎﻝﺒﺔ ﻤﻤﻜﻨﺔ .
ﻤﺜﺎل :ﻤﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﻻ ﺏ ﻫﻲ ﺃ
ﺒﺎﻝﻀﺭﻭﺭﺓ ﺠـ ﻫﻲ ﺏ
.:.ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﻻ ﺠـ ﻫﻲ ﺃ
ﺃﻭ .:.ﻻ ﻭﺍﺤﺩ ﻤﻥ ﺠـ ﻫﻭ ﺃ ).(80
ﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺇﺤﺩﻯ ﺍﻝﻤﻘﺩﻤﺘﻴﻥ ﻤﻭﺠﺒﺔ ﻭﺍﻷﺨـﺭﻯ ﺴـﺎﻝﺒﺔ ،ﻭﻜﺎﻨـﺕ ﺍﻝﻤﻭﺠﺒـﺔ
ﻀﺭﻭﺭﻴﺔ ﻭﺍﻝﺴﺎﻝﺒﺔ ﻤﻤﻜﻨﺔ ﻓﺈﻥ ﺍﻝﻨﺘﻴﺠﺔ ﺘﻜﻭﻥ ﻤﻤﻜﻨﺔ .ﻤﺜﺎل :ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﻻ ﻭﺍﺤـﺩ
ﻤﻥ ﺠـ ﻫﻲ ﺃ
ﺒﺎﻝﻀﺭﻭﺭﺓ ﻜل ﺠـ ﻫﻭ ﺏ
.:.ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﺒﻌﺽ ﺏ ﻫﻲ ﻻ ﺃ
ﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻝﻤﻘﺩﻤﺔ ﺍﻝﺴﺎﻝﺒﺔ ﻫﻲ ﺍﻝﻀﺭﻭﺭﻴﺔ ﻭﺍﻝﻤﻘﺩﻤﺔ ﺍﻝﻤﻭﺠﺒﺔ ﻤﻤﻜﻨـﺔ ﻓﺈﻨﻨـﺎ
ﻨﺤﺼل ﻤﻥ ﻫﺫﺍ ﺍﻝﺘﺄﻝﻴﻑ ﻋﻠﻲ ﻨﺘﻴﺠﺘﻴﻥ:ﻤﻤﻜﻨﺔ ﻭﻤﻁﻠﻘﺔ .ﻤﺜﺎل:ﺒﺎﻝﻀﺭﻭﺭﺓ ﻻ ﻭﺍﺤﺩ ﻤﻥ ﺃ ﻫﻭﺏ
ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﺒﻌﺽ ﺃ ﻫﻲ ﺠـ
.:.ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﺒﻌﺽ ﺠـ ﻫﻲ ﻻ ﺏ
ﺒﻌﺽ ﺠـ ﻫﻲ ﻻ ﺏ ).(82 ﺃﻭ .:.
-ﺍﻻﻗﻴﺴﺔ ﺍﻝﻤﺅﻝﻔﺔ ﻤﻥ ﺠﻬﺎﺕ ﻤﺭﻜﺒﺔ.
ﺘﺘﻔﻕ ﻨﺘﺎﺌﺞ ﺍﻻﻗﻴﺴﺔ ﺍﻝﻤﺅﻝﻔﺔ ﻤﻥ ﺠﻬﺎﺕ ﻤﺭﻜﺒﺔ ﻤﻊ ﻨﺘﺎﺌﺞ ﺍﻻﻗﻴﺴﺔ ﺍﻝﻤﺅﻝﻔـﺔ ﻤـﻥ
ﺠﻬﺎﺕ ﺒﺴﻴﻁﺔ ،ﻭﻝﻜﻥ ﻤﻊ ﺇﻀﺎﻓﺔ ﺍﻝﺠﻬﺔ ﺍﻝﺯﻤﻨﻴﺔ ﺍﻝﺘﻲ ﺘﻘﻴﺩ ﺍﻝﺤﻜﻡ ﻓﻲ ﺍﻝﻘﻀﻴﺔ ﺒـﺎﻝﻼ ﺩﻭﺍﻡ ،
ﺃﻭ ﺘﺠﻌﻠﻬﺎ ﻤﺸﺭﻭﻁﺔ ﺒﺎﺴﺘﻤﺭﺍﺭ ﺍﻝﻔﻌل.ﻭﻝﻬﺫﺍ ﻝﻥ ﻨﺘﻭﺴﻊ ﻓﻲ ﺫﻜﺭ ﻜل ﺍﻝﻀﺭﻭﺏ ﺍﻝﻤﻨﺘﺠﺔ ﺒـل
ﺴﻨﻜﺘﻔﻲ ﺒﺫﻜﺭ ﻤﺜﺎل ﻭﺍﺤﺩ ﻝﻜل ﺘﺄﻝﻴﻑ .
ﺃ -ﺍﻻﻗﻴﺴﺔ ﺍﻝﻀﺭﻭﺭﻴﺔ.
ﺘﺘﺄﻝﻑ ﻤﻥ ﻤﻘﺩﻤﺘﻴﻥ ﻀﺭﻭﺭﻴﺘﻴﻥ ﻭﻤﻘﻴﺩﺓ ﺒﺎﻝﻼ ﺩﻭﺍﻡ ،ﻭﻤﺸﺭﻭﻁﺔ ﺒﺎﺴﺘﻤﺭﺍﺭ ﺍﻝﻔﻌل ،ﻭﺘﻜـﻭﻥ
ﺍﻝﻨﺘﻴﺠﺔ ﻀﺭﻭﺭﻴﺔ ﻤﺸﺭﻭﻁﺔ ).(83
) http://www.philosophypages.com/dy/l5.htm#log(84
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)http://phoenicia.org/chrysippus.html(85
) ( 86ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺤﺴﻥ :ﻀﻭﺍﺒﻁ ﺍﻝﻤﻌﺭﻓﺔ ﻭﺃﺼﻭل ﺍﻻﺴﺘﺩﻻل ،ﺩﺍﺭ ﺍﻝﻘﻠﻡ ،ﺍﻝﻁﺒﻌﺔ ﺍﻝﺭﺍﺒﻌﺔ ،ﺩﻤﺸﻕ،
1993ﻡ،ﺹ . 271
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ﺃ -ﺒﺴﻴﻁﺔ -:ﻫﻲ ﻗﻀﻴﺔ ﻭﺍﺤﺩﺓ ﻭﺘﺤﻤل ﺠﻬﺔ ﻭﺍﺤﺩﺓ ﻓﻘﻁ .
ﺏ -ﻤﺭﻜﺒﺔ -:ﺘﺘﺄﻝﻑ ﻤﻥ ﻗﻀﻴﺘﻴﻥ ﺒﺴﻴﻁﺘﻴﻥ ﺇﺤﺩﺍﻫﻤﺎ ﻤﻭﺠﺒﺔ ﻭﺍﻷﺨﺭﻯ ﺴﺎﻝﺒﺔ.
ﻭﻴﻠﺠﺄ ﺍﻝﻤﻨﻁﻘﻲ ﻝﻠﻘﻀﻴﺔ ﺍﻝﻤﺭﻜﺒﺔ ﻋﻨﺩﻤﺎ ﺘﺤﺘﻤـل ﺍﻝﻘﻀـﻴﺔ ﺍﻝـﻭﺠﻬﺘﻴﻥ ﺃﻱ ﺍﻝﻀـﺭﻭﺭﺓ
ﻭﺍﻝﻼﻀﺭﻭﺭﺓ ،ﺍﻝﺩﻭﺍﻡ ﻭﺍﻝﻼﺩﻭﺍﻡ ﻓﻴﻀﺎﻑ ﺇﻝﻴﻬﺎ ﻜﻠﻤﺔ :ﻻ ﺒﺎﻝﻀﺭﻭﺭﺓ ﺃﻭ ﹰﻻ ﺩﺍﺌﻤﹰﺎ.
ﻭﻤﻥ ﺸﺭﻭﻁ ﺼﺩﻕ ﺍﻝﻘﻀﻴﺔ ﺍﻝﻤﻭﺠﻬﺔ ﺃﻻ ﺘﻨﺎﻗﺽ ﺠﻬﺘﻬﺎ ﻤﺎﺩﺘﻬﺎ ﺍﻝﻭﺍﻗﻌﻴﺔ ،ﺃﻤﺎ ﺇﺫﺍ
ﻼ ،ﻭﻜﺎﻨﺕ ﺍﻝﺠﻬﺔ ﺘﺩل ﻋﻠﻰ ﺩﻭﺍﻡ ﺍﻝﺜﺒـﻭﺕ ﺃﻭ
ﻜﺎﻨﺕ ﻤﺎﺩﺓ ﺍﻝﻘﻀﻴﺔ ﺍﻝﻤﻭﺠﻬﺔ ﻫﻲ ﺍﻻﻤﺘﻨﺎﻉ ﻤﺜ ﹰ
ﻋﻠﻰ ﺍﻹﻤﻜﺎﻨﻴﺔ ﻓﺈﻥ ﺍﻝﻘﻀﻴﺔ ﺘﻜﻭﻥ ﻜﺎﺫﺒﺔ ).(87
ﺃ -ﺍﻷﻗﻴﺴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻓﻲ ﺍﻝﺸﻜل ﺍﻷﻭل :
ﻴﺸﺘﺭﻁ ﻝﺼﺩﻕ ﺍﻝﻘﻴﺎﺱ ﺫﻯ ﺍﻝﺠﻬﺔ ﻓﻲ ﺍﻝﺸﻜل ﺍﻷﻭل ﻜﻭﻥ ﺍﻝﻤﻘﺩﻤﺔ ﺍﻝﺼﻐﺭﻯ ﻓﻌﻠﻴﺔ،
ﻷﻨﻪ ﻝﻭ ﻜﺎﻨﺕ ﻤﻤﻜﻨﺔ ﻝﻤﺎ ﻭﺠﺏ ﺍﻨﺘﻘﺎل ﺍﻝﺤﻜﻡ ﻤﻥ ﺍﻝﺤﺩ ﺍﻷﻭﺴﻁ ﺇﻝﻰ ﺍﻝﺤﺩ ﺍﻷﺼﻐﺭ ،ﻭﺘﺘﺒـﻊ
ﺍﻝﻨﺘﻴﺠﺔ ﺍﻝﺠﻬﺔ ﺍﻝﺨﺎﺼﺔ ﺒﺎﻝﻤﻘﺩﻤﺔ ﺍﻝﻜﺒﺭﻯ .
ﺩﺍﺌﻤﹰﺎ ﻜل ﺠـ ﻫﻲ ﺏ ﻤﺜﺎل :
ﺒﺎﻝﻀﺭﻭﺭﺓ ﻜل ﺏ ﻫﻲ ﺃ
∴ ﺒﺎﻝﻀﺭﻭﺭﺓ ﻜل ﺠـ ﻫﻲ ﺃ
ﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻝﻤﻘﺩﻤﺔ ﺍﻝﻜﺒﺭﻯ ﻫﻲ ﺇﺤﺩﻯ ﺍﻝﺠﻬﺎﺕ ﺍﻷﺭﺒﻊ ﺍﻝﺘﺎﻝﻴﺔ
-2ﺍﻝﻭﻗﺘﻴﺔ ﺍﻝﻼﺩﺍﺌﻤﺔ -1ﺍﻝﻤﺸﺭﻭﻁﺔ ﺍﻝﻌﺎﻤﺔ.
-4ﺍﻝﻌﺭﻓﻴﺔ ﺍﻝﺨﺎﺼﺔ . -3ﺍﻝﻤﺸﺭﻭﻁﺔ ﺍﻝﺨﺎﺼﺔ
) ( 87ﻗﻁﺏ ﺍﻝﺩﻴﻥ ﺍﻝﺭﺍﺯﻱ :ﺘﺤﺭﻴﺭ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻓﻲ ﺸﺭﺡ ﺍﻝﺸﻤﺴﻴﺔ،ﺹ . 161
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)(88ﻤﺤﻤﺩ ﺸﻤﺱ ﺍﻝﺩﻴﻥ ﺇﺒﺭﺍﻫﻴﻡ :ﺘﻴﺴﻴﺭ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻓﻲ ﺸﺭﺡ ﺍﻝﺸﻤﺴﻴﺔ ،ﺹ . 112
) ( 89ﻗﻁﺏ ﺍﻝﺩﻴﻥ ﺍﻝﺭﺍﺯﻱ :ﺍﻝﻤﺼﺩﺭ ﺍﻝﺴﺎﺒﻕ ،ﺹ .165
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ﻤﺸﺭﻭﻁﺔ ﺍﻝﻜﺒﺭﻯ
ﺍﻝﻭﻗﺘﻴﺔ ﻋﺭﻓﻴﺔ ﻤﺸﺭﻭﻁﺔ
ﻡ
ﺍﻝﻼﺩﺍﺌﻤﺔ ﻋﺎﻤﺔ ﺨﺎﺼﺔ ﻋﺎﻤﺔ ﺍﻝﺼﻐﺭﻯ
ﻋﺭﻓﻴﺔ ﻤﺸﺭﻭﻁﺔ
ﻋﺭﻓﻴﺔ ﻋﺎﻤﺔ ﻋﺭﻓﻴﺔ ﻋﺎﻤﺔ ﻋﺭﻓﻴﺔ ﻋﺎﻤﺔ 2
ﻋﺎﻤﺔ ﺨﺎﺼﺔ
ﻤﻁﻠﻘﺔ
ﻤﻁﻠﻘﺔ ﻋﺎﻤﺔ ﻤﻁﻠﻘﺔ ﻋﺎﻤﺔ ﻤﻁﻠﻘﺔ ﻋﺎﻤﺔ ﻤﻁﻠﻘﺔ ﻋﺎﻤﺔ 4
ﻋﺎﻤﺔ
ﻤﻁﻠﻘﺔ ﻭﺠﻭﺩﻴﺔ ﻻ
ﻤﻁﻠﻘﺔ ﻋﺎﻤﺔ ﻤﻁﻠﻘﺔ ﻋﺎﻤﺔ ﻤﻁﻠﻘﺔ ﻋﺎﻤﺔ 5
ﻋﺎﻤﺔ ﻀﺭﻭﺭﻴﺔ
ﻭﻗﺘﻴﺔ
ﻭﻗﺘﻴﺔ ﻤﻁﻠﻘﺔ ﻭﻗﺘﻴﺔ ﻤﻁﻠﻘﺔ ﻭﻗﺘﻴﺔ ﻤﻁﻠﻘﺔ ﻭﻗﺘﻴﺔ 6
ﻤﻁﻠﻘﺔ
ﻤﺜﺎل -:ﻜل ﺍﻷﻓﺎﺭﻗﺔ ﻤﺸﺘﺭﻜﻭﻥ ﻓﻲ ﻤﻨﻅﻤﺔ ﺍﻝﻭﺤﺩﺓ ﺍﻷﻓﺭﻴﻘﻴﺔ ﻤﺎﺩﺍﻤﻭﺍ ﺃﻓﺎﺭﻗﺔ ﻻ ﺩﺍﺌﻤﹰﺎ "
ﻤﺸﺭﻭﻁﺔ ﺨﺎﺼﺔ "
ﺒﻌﺽ ﺍﻷﻓﺎﺭﻗﺔ ﻤﺴﻠﻤﻭﻥ ﻤﺎﺩﺍﻤﻭﺍ ﻴﺩﻴﻨﻭﻥ ﺒﺎﻝﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ،ﻻ ﺩﺍﺌﻤﹰﺎ " .ﻤﺸﺭﻭﻁﺔ ﺨﺎﺼﺔ "
ﺒﻌﺽ ﺍﻝﻤﺸﺘﺭﻜﻴﻥ ﻓﻲ ﻤﻨﻅﻤﺔ ﺍﻝﻭﺤﺩﺓ ﺍﻷﻓﺭﻴﻘﻴﺔ ﻤﺴﻠﻤﻭﻥ ﺤﻴﻨﻤﺎ ﻴﺩﻴﻨﻭﻥ ﺒﺎﻝﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ
ﻻ ﺩﺍﺌﻤﹰﺎ " ﺤﻴﻨﻴﺔ ﻻ ﺩﺍﺌﻤﺔ "
ﻭﻫﺫﻩ ﻜل ﺍﻷﻗﻴﺴﺔ ﺍﻝﻤﻨﺘﺠﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻓﻲ ﺍﻝﺸﻜل ﺍﻝﺜﺎﻝﺙ).(91
ﺩ – ﺍﻷﻗﻴﺴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻓﻲ ﺍﻝﺸﻜل ﺍﻝﺭﺍﺒﻊ :
ﻴﺸﺘﺭﻁ ﻹﻨﺘﺎﺝ ﺍﻻﻗﻴﺴﺔ ﺍﻝﺤﻤﻠﻴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻓﻲ ﺍﻝﺸﻜل ﺍﻝﺭﺍﺒﻊ ﺃﻥ ﺘﻜﻭﻥ ﺍﻝﻤﻘﺩﻤﺎﺕ
ﻓﻲ ﻫﺫﺍ ﺍﻝﺸﻜل ﻤﻥ ﺍﻝﻘﻴﺎﺱ ﻤﻥ ﺍﻝﻔﻌﻠﻴﺎﺕ ،ﻷﻥ ﺍﻝﻘﻴﺎﺱ ﺍﻝﻤﺅﻝﻑ ﻤﻥ ﻤﻤﻜﻨﺎﺕ ﻓﻲ ﻫﺫﺍ ﺍﻝﺸﻜل
ﻏﻴﺭ ﻤﻨﺘﺞ .
ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﻤﺸﺭﻭﻁﺔ
ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ 3ﻋﺎﻤﺔ
ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﻋﺭﻓﻴﺔ
ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻋﺎﻤﺔ 4
ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﺤﻴﻨﻴﺔ ﻤﺸﺭﻭﻁﺔ ﺤﻴﻨﻴﺔ
5ﺨﺎﺼﺔ ﻤﻁﻠﻘﺔ ﻻ ﻤﻁﻠﻘﺔ ﻻ ﻤﻁﻠﻘﺔ ﻻ ﻤﻁﻠﻘﺔ ﻻ ﻤﻁﻠﻘﺔ ﻻ
ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﺩﺍﺌﻤﺔ ﺩﺍﺌﻤﺔ ﺩﺍﺌﻤﺔ ﺩﺍﺌﻤﺔ ﺩﺍﺌﻤﺔ
ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ
7
ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ
ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻤﻁﻠﻘﺔ ﻭﺠﻭﺩﻴﺔ ﻻ ﻤﻁﻠﻘﺔ
9
ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻋﺎﻤﺔ ﻀﺭﻭﺭﻴﺔ
) (92ﻗﻁﺏ ﺍﻝﺩﻴﻥ ﺍﻝﺭﺍﺯﻱ :ﺘﺤﺭﻴﺭ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻓﻲ ﺸﺭﺡ ﺍﻝﺭﺴﺎﻝﺔ ﺍﻝﺸﻤﺴﻴﺔ ،ﺹ.124
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:P
0
-1ﺼﻨﻑ ﻜﺭﻴﺴﻴﺒﻭﺱ ﺍﻝﺭﻭﺍﻗﻲ ﺍﻷﻗﻴﺴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺇﻝﻰ :ﺒﺴﻴﻁﺔ :ﻭ ﺘﺸـﻤل ﺍﻷﻗﻴﺴـﺔ
ﺍﻷﺭﺴﻁﻴﺔ ﺍﻝﻀﺭﻭﺭﻴﺔ،ﺍﻝﻤﻤﻜﻨﺔ،ﻭﺍﻝﻤﻁﻠﻘﺔ.ﻭﺃﻗﻴﺴﺔ ﻤﺭﻜﺒﺔ ،ﻭﻫﻲ ﺃﻗﻴﺴﺔ ﻤﺅﻝﻔﺔ ﻤـﻥ ﻗﻀـﺎﻴﺎ
ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺍﻝﻤﺭﻜﺒﺔ ،ﻭﺍﻝﺘﻲ ﺘﻨﻁﺒﻕ ﻋﻠﻰ ﺍﻝﺯﻤﻥ ﺍﻝﺤﺎﻀﺭ.
– 2ﻝﻘﺩ ﺠﺎﺀﺕ ﺁﺭﺍﺀ ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ ﻓﻲ ﺍﻻﻗﻴﺴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻤﻐﺎﻴﺭﺓ ﻝﻤـﺎ ﺠـﺎﺀ ﻋﻨـﺩ
ﻜﺭﻴﺴﻴﺒﻭﺱ ﺍﻝﺭﻭﺍﻗﻲ ،ﻓﻠﻘﺩ ﺼﻨﻑ ﺍﻷﻗﻴﺴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺘﺒﻌﺎ ﻷﺸﻜﺎل ﺍﻝﻘﻴﺎﺱ ﺍﻝﺤﻤﻠﻲ ﺍﻝﺒﺴﻴﻁ
ﺇﻝﻰ ﺃﺭﺒﻌﺔ ﺃﻨﻭﺍﻉ ،ﻭﺒﺤﺙ ﺇﻨﺘﺎﺝ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﺒﺴﻴﻁﺔ ﻭﺍﻝﻤﺭﻜﺒﺔ ﻤﻊ ﺒﻌﻀﻬﺎ ﺍﻝﺒﻌﺽ ﻓـﻲ ﻜـل
ﺸﻜل.
-3ﻝﻘﺩ ﻜﺎﻨﺕ ﻹﺴﻬﺎﻤﺎﺕ ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ ﺃﺜﺭ ﻓﻲ ﺃﺘﺴﺎﻉ ﻨﻅﺭﻴﺔ ﺍﻝﺠﻬـﺔ ،ﻓﻠﻘـﺩ ﺤـﺎﻭل
ﺍﻝﺨﺭﻭﺝ ﻋﻥ ﺍﻝﻤﻨﻁﻕ ﺍﻝﺭﻭﺍﻗﻲ ﻭﺍﻝﻨﻔﻭﺫ ﺍﻝﻴﻭﻨﺎﻨﻲ ﺒﺸﻜل ﻋﺎﻡ ،ﻭﺇﻗﺎﻤﺔ ﻨﻅﺭﻴﺔ ﻋﺭﺒﻴـﺔ ﻓـﻲ
ﺍﻝﺠﻬﺎﺕ ﺍﻝﻤﻨﻁﻘﻴﺔ ،ﺇﻻ ﺃﻥ ﺇﺴﻬﺎﻤﺎﺕ ﺍﻝﻜﺎﺘﺒﻲ ﻝﻡ ﺘﻁﻭﺭ ﺍﻝﻨﻅﺭﻴﺔ ،ﻭﺫﻝﻙ ﻷﻥ ﺍﻝﺘﻁﻭﺭ ﺍﻝـﺫﻱ
ﺸﻬﺩﺘﻪ ﺍﻝﻨﻅﺭﻴﺔ ﻫﻭ ﺇﻀﺎﻓﺔ ﺍﻝﻌﺎﻤل ﺍﻝﺯﻤﻨﻲ ﺇﻝﻴﻬﺎ ،ﺍﻝﺫﻱ ﻴﺤﺴﺏ ﻷﺼﺤﺎﺏ ﺍﻝﻤﻨﻁﻕ ﺍﻝﺭﻭﺍﻗﻲ.
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ﺼﻨﻑ ﻜﺭﻴﺴﻴﺒﻭﺱ ﺍﻝﺠﻬﺎﺕ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻝﻌﺎﻤل ﺍﻝﺯﻤﻨﻲ ﺇﻝﻰ ﻨﻭﻋﻴﻥ: -1
ﻴﻌﺩ ﺍﺒﻥ ﺴﻴﻨﺎ ﺃﻭل ﺍﻝﻤﻨﺎﻁﻘﺔ ﺍﻝﻌﺭﺏ ﺍﻝﺫﻴﻥ ﺘﺭﻜﻭﺍ ﻤﻨﻁﻕ ﺃﺭﺴـﻁﻭ ﻓـﻲ ﺍﻝﺠﻬـﺎﺕ -2
ﺍﻝﻤﻨﻁﻘﻴﺔ ،ﻭﺘﺒﻨﻰ ﺁﺭﺍﺀ ﺍﻝﻔﻼﺴﻔﺔ ﺍﻝﺭﻭﺍﻗﻴﻴﻥ .ﻭﻤﻥ ﺜﻡ ﻴﺤﺴﺏ ﻻﺒﻥ ﺴﻴﻨﺎ ﺒـﺩﺍﻴﺎﺕ ﺇﺩﺨـﺎل
ﻤﻨﻁﻕ ﺍﻝﺭﻭﺍﻕ ﺍﻝﺨﺎﺹ ﺒﺎﻝﺠﻬﺎﺕ ﺇﻝﻰ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻌﺭﺒﻲ ،ﻭﻝﻘﺩ ﺘﺎﺒﻊ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﻌـﺭﺏ
ﺍﺒﻥ ﺴﻴﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﺠﺎل
ﺸﺎﺭﻙ ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ ﻜﺭﻴﺴﻴﺒﻭﺱ ﻓﻲ ﺘﺼﻨﻴﻑ ﺍﻝﻘﻀـﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬـﺔ ﺇﻝـﻰ -3
ﺒﺴﻴﻁﺔ ﻭﺘﺸﻤل ﺃﺭﺒﻊ ﺠﻬﺎﺕ ﻭﻫﻲ :ﻀﺭﻭﺭﻴﺔ ﻤﻁﻠﻘﺔ ،ﺍﻝﺩﺍﺌﻤـﺔ ،ﺍﻝﻤﻁﻠﻘـﺔ ﺍﻝﻌﺎﻤـﺔ ،
ﻭﺍﻝﻤﻤﻜﻨﺔ ﺍﻝﻌﺎﻤﺔ ،ﺃﻤﺎ ﺍﻝﺠﻬﺎﺕ ﺍﻝﻤﺭﻜﺒﺔ ﻓﺘﺸﻤل ﺴﺕ ﺠﻬﺎﺕ ﻫﻲ:
ﻝﻘﺩ ﺘﻭﺴﻊ ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ ﻓﻲ ﺸﺭﺡ ﻭﺇﻴﻀﺎﺡ ﺍﻝﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﻜﻤﺎ ﺘﻭﺴـﻊ -4
ﻓﻲ ﺒﺤﺙ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺨﺎﺼﺔ ﺒﺎﻝﻘﻀﺎﻴﺎ " ﺍﻻﺴﺘﺩﻻل ﺍﻝﻤﺒﺎﺸﺭ " ﺒﺎﻝﻌﻜﺱ ﻭﺍﻝﻨﻘﺽ ،ﻭﻤﻥ ﺜـﻡ
ﻓﻠﻘﺩ ﺸﻬﺩﺕ ﺍﻝﻨﻅﺭﻴﺔ ﺇﻀﺎﻓﺎﺕ ﺘﺤﺴﺏ ﻝﻠﻜﺎﺘﺒﻲ .
ﻝﻘﺩ ﺼﻨﻑ ﻜﺭﻴﺴﻴﺒﻭﺱ ﺍﻝﺭﻭﺍﻗﻲ ﺍﻻﻗﻴﺴﺔ ﺫﺍﺕ ﺍﻝﺠﻬﺔ ﺇﻝﻰ :ﺒﺴﻴﻁﺔ ،ﻭﻫﻲ ﺍﻝﺘـﻲ -5
ﺘﺘﻁﺎﺒﻕ ﻤﻊ ﺍﻝﺯﻤﻥ ﺍﻝﻤﺎﻀﻲ ،ﻭﺃﻗﻴﺴﺔ ﻤﺅﻝﻔﺔ ﻤﻥ ﻗﻀﺎﻴﺎ ﺫﺍﺕ ﺠﻬﺎﺕ ﻤﺭﻜﺒﺔ ﻭﺍﻝﺘﻲ ﺘﻨﻁﺒﻕ
ﻋﻠﻰ ﺍﻝﺯﻤﻥ ﺍﻝﺤﺎﻀﺭ.ﺃﻤﺎ ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ ﻓﻠﻘﺩ ﺠﺎﺀﺕ ﺁﺭﺍﺅﻩ ﻤﻐـﺎﻴﺭﺓ ﻝﻤـﺎ ﺠـﺎﺀ ﻋﻨـﺩ
ﻜﺭﻴﺴﻴﺒﻭﺱ ﺍﻝﺭﻭﺍﻗﻲ ،ﻓﻠﻘﺩ ﺼﻨﻔﻬﺎ ﺘﺒﻌﺎ ﻷﺸﻜﺎل ﺍﻝﻘﻴﺎﺱ ﺍﻝﺤﻤﻠﻲ ﺍﻝﺒﺴﻴﻁ ﺇﻝﻰ ﺃﺭﺒﻌﺔ ﺃﻨﻭﺍﻉ
ﻭﺒﺤﺙ ﻓﻲ ﺇﻨﺘﺎﺝ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﺒﺴﻴﻁﺔ ﻭﺍﻝﻤﺭﻜﺒﺔ ﻤﻊ ﺒﻌﻀﻬﺎ ﺍﻝﺒﻌﺽ.
ﻝﻘﺩ ﻜﺎﻨﺕ ﻹﺴﻬﺎﻤﺎﺕ ﺍﻝﻘﺯﻭﻴﻨﻲ ﺍﻝﻜﺎﺘﺒﻲ ﺃﺜﺭ ﻓﻲ ﺍﺘﺴﺎﻉ ﻨﻅﺭﻴﺔ ﺍﻝﺠﻬﺔ ،ﻓﻠﻘﺩ ﺤﺎﻭل -6
ﺍﻝﺨﺭﻭﺝ ﻋﻥ ﺍﻝﻤﻨﻁﻕ ﺍﻝﺭﻭﺍﻗﻲ ﻭﺍﻝﻨﻔﻭﺫ ﺍﻝﻴﻭﻨﺎﻨﻲ ﺒﺸﻜل ﻋﺎﻡ ،ﻭﺇﻗﺎﻤﺔ ﻨﻅﺭﻴﺔ ﻋﺭﺒﻴﺔ ﻓـﻲ
ﺍﻝﺠﻬﺎﺕ ﺍﻝﻤﻨﻁﻘﻴﺔ ﺇﻻ ﺃﻥ ﺇﺴﻬﺎﻤﺎﺕ ﺍﻝﻜﺎﺘﺒﻲ ﻝﻡ ﺘﻁﻭﺭ ﺍﻝﻨﻅﺭﻴﺔ ،ﻭﺫﻝﻙ ﻷﻥ ﺍﻝﺘﻁﻭﺭ ﺍﻝـﺫﻱ
ﺸﻬﺩﺘﻪ ﺍﻝﻨﻅﺭﻴﺔ ﻫﻭ ﺇﻀﺎﻓﺔ ﺍﻝﻌﺎﻤل ﺍﻝﺯﻤﻨﻲ ﺇﻝﻴﻬﺎ ،ﻭﺍﻝﺫﻱ ﻗـﺎﻡ ﺒـﻪ ﻜـل ﻤـﻥ ﺩﻴـﺩﻭﺭ،
ﺒﻭﻨﻴﺴﻭﺱ،ﻭ ﻜﺭﻴﺴﻴﺒﻭﺱ ﺍﻝﺭﻭﺍﻗﻲ ﺍﻝﺫﻱ ﻴﺤﺴﺏ ﻝﻪ ﺍﻝﺼﻴﺎﻏﺔ ﺍﻝﻜﺎﻤﻠﺔ ﻭﺍﻝﻨﻬﺎﺌﻴﺔ ﻝﻠﻨﻅﺭﻴﺔ.
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ﺍﺒﻥ ﺴﻴﻨﺎ ) : (2ﺍﻝﻨﺠﺎﺓ ،ﺍﻝﻘﺴﻡ ﺍﻷﻭل ،ﺘﻘﺩﻴﻡ ﺩ .ﻤﺎﺠﺩ ﻓﺨﺭﻱ ،ﺩﺍﺭ ﺍﻷﻓﺎﻕ ﺍﻝﺠﺩﻴﺩﺓ،
ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻰ ،ﺒﻴﺭﻭﺕ 1985،ﻡ.
ﺍﻝﻔﺎﺭﺍﺒﻰ،ﺃﺒﻭ ﻨﺼﺭ) :( 6ﻜﺘﺎﺏ ﺍﻷﻝﻔﺎﻅ ﺍﻝﻤﺴﺘﻌﻤﻠﺔ ﻓﻲ ﺍﻝﻤﻨﻁﻕ ،ﻀﻤﻥ ﺴﻠﺴﺔ ﺍﻝﻤﻨﻁﻕ ﻋﻨﺩ
ﺍﻝﻔﺎﺭﺍﺒﻰ ،ﺘﺤﻘﻴﻕ ﻭﺘﻘﺩﻴﻡ .ﺩ.ﻤﺤﺴﻥ ﻤﻬﺩﻱ ،ﺩﺍﺭ ﺍﻝﻤﺸﺭﻕ ،ﺍﻝﻁﺒﻌﺔ ﺍﻝﺜﺎﻨﻴﺔ ،ﺒﻴﺭﻭﺕ ،
1986ﻡ.
ﺍﻝﻔﺎﺭﺍﺒﻲ ،ﺃﺒﻭ ﻨﺼﺭ) :(7ﻜﺘﺎﺏ ﺍﻝﻌﺒﺎﺭﺓ .ﻀﻤﻥ ﺴﻠﺴﻠﺔ ﺍﻝﻤﻨﻁﻕ ﻋﻨﺩ ﺍﻝﻔﺎﺭﺍﺒﻲ ،ﺍﻝﺠـﺯﺀ
ﺍﻝﺜﺎﻨﻲ ،ﺘﺤﻘﻴﻕ ﻭﺘﻘﺩﻴﻡ .ﺩ .ﺭﻓﻴﻕ ﺍﻝﻌﺠﻡ ،ﺩﺍﺭ ﺍﻝﻤﺸﺭﻕ ،ﺒﻴﺭﻭﺕ 1986 ،ﻡ.
ﺍﻝﻜﺎﺘﺒﻲ ،ﺍﻝﻘﺯﻭﻴﻨﻲ ):(8ﺍﻝﺭﺴﺎﻝﺔ ﺍﻝﺸﻤﺴﻴﺔ ،ﺘﺤﻘﻴﻕ ﻭﺘﻘﺩﻴﻡ ﻭﺘﻌﻠﻴﻕ.ﺩ .ﻤﻬﺩﻱ ﻓﻀل ﺍﷲ ،
ﺍﻝﻤﺭﻜﺯ ﺍﻝﺜﻘﺎﻓﻲ ﺍﻝﻌﺭﺒﻲ ،ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻰ ،ﺒﻴﺭﻭﺕ 1998،ﻡ.
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:ً'Lا$ا X1ا:0
ﺇﺒﺭﺍﻫﻴﻡ ،ﻤﺤﻤﺩ ﺸﻤﺱ ﺍﻝﺩﻴﻥ):(1ﺘﻴﺴﻴﺭ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻤﻨﻁﻘﻴﺔ ﻓﻲ ﺸﺭﺡ ﺍﻝﺭﺴﺎﻝﺔ ﺍﻝﺸﻤﺴﻴﺔ،
ﻤﻁﺒﻌﺔ ﺩﺍﺭ ﺍﻝﺘﺄﻝﻴﻑ،ﺍﻝﻁﺒﻌﺔ ﺍﻝﺜﺎﻝﺜﺔ،ﺍﻝﻘﺎﻫﺭﺓ 1967،ﻡ.
ﺍﻷﻫﻭﺍﻨﻲ ،ﺩ .ﺃﺤﻤﺩ ﻓﺅﺍﺩ) :(2ﻓﺠﺭ ﺍﻝﻔﻠﺴﻔﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ ﻗﺒل ﺴﻘﺭﺍﻁ .ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻝﻜﺘﺏ
ﺍﻝﻌﺭﺒﻴﺔ ،ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻲ ،ﺍﻝﻘﺎﻫﺭﺓ 1954 ،ﻡ .
ﺍﻝﺘﺭﻴﻜﻲ ،ﺩ .ﻓﺘﺤﻲ) :(3ﺃﻓﻼﻁﻭﻥ ﻭﺍﻝﺩﻴﺎﻝﻜﺘﻴﻜﻴﺔ ،ﺍﻝﺩﺍﺭ ﺍﻝﺘﻭﻨﺴﻴﺔ ﻝﻠﻨﺸﺭ ،ﺍﻝﻁﺒﻌﺔ ﺍﻝﺜﺎﻨﻴﺔ –
ﺘﻭﻨﺱ 1986ﻡ .
ﺍﻝﻔﻨﺩﻱ ،ﺩ.ﺜﺎﺒﺕ ) :(5ﺃﺼﻭل ﺍﻝﻤﻨﻁﻕ ﺍﻝﺭﻴﺎﻀﻲ ،ﺩﺍﺭ ﺍﻝﻨﻬﻀﺔ ﺍﻝﻌﺭﺒﻴﺔ ،ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻰ ،
ﺒﻴﺭﻭﺕ 1972،ﻡ.
ﺍﻝﻨﺸﺎﺭ ،ﺩ .ﻋﻠﻲ ﺴﺎﻤﻲ) :(6ﺍﻝﻤﻨﻁﻕ ﺍﻝﺼﻭﺭﻱ ﻤﻨﺫ ﺃﺭﺴﻁﻭ ﺤﺘﻰ ﻋﺼﻭﺭﻨﺎ ﺍﻝﺤﺎﻀﺭﺓ ،ﺩﺍﺭ
ﺍﻝﻤﻌﺎﺭﻑ ،ﺍﻝﻁﺒﻌﺔ ﺍﻝﺜﺎﻝﺜﺔ ،ﺍﻝﻘﺎﻫﺭﺓ 1965 ،ﻡ.
ﺒﺩﻭﻱ ،ﺩ .ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ) :(8ﺨﺭﻴﻑ ﺍﻝﻔﻜﺭ ﺍﻝﻴﻭﻨﺎﻨﻲ ،ﻤﻜﺘﺒﺔ ﺍﻝﻨﻬﻀﺔ ﺍﻝﻤﺼﺭﻴﺔ ،ﺍﻝﻁﺒﻌﺔ
ﺍﻝﺭﺍﺒﻌﺔ ،ﺍﻝﻘﺎﻫﺭﺓ 1970 ،ﻡ.
ﺒﻼﻨﺸﻲ ،ﺭﻭﺒﻴﺭ ) :(9ﺍﻝﻤﻨﻁﻕ ﻭﺘﺎﺭﻴﺨﻪ ﻤﻥ ﺃﺭﺴﻁﻭ ﺤﺘﻰ ﺭﺴل ،ﺘﺭﺠﻤﺔ ﺩ .ﺨﻠﻴل ﺃﺤﻤﺩ
ﺨﻠﻴل ،ﺍﻝﻤﺅﺴﺴﺔ ﺍﻝﺠﺎﻤﻌﻴﺔ ﻝﻠﺩﺭﺍﺴﺎﺕ ﻭﺍﻝﻨﺸﺭ ﻭﺍﻝﺘﻭﺯﻴﻊ ،ﺒﻴﺭﻭﺕ ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ.
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ﺠﻬﺎﻤﻲ ،ﺩ .ﺠﻴﺭﺍﺭ) :(11ﻨﺹ ﺘﻠﺨﻴﺹ ﻤﻨﻁﻕ ﺃﺭﺴﻁﻭ " ﺍﻝﻤﺠﺩ ﺍﻷﻭل " " ،ﺩﺭﺍﺴﺔ ﻭﺘﻘﺩﻴﻡ "،
ﺩﺍﺭ ﺍﻝﻔﻜﺭ ﺍﻝﻠﺒﻨﺎﻨﻲ ،ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻰ ،ﺒﻴﺭﻭﺕ1992 ،ﻡ.
ﺤﺴﻥ ،ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ) :(12ﻀﻭﺍﺒﻁ ﺍﻝﻤﻌﺭﻓﺔ ﻭﺃﺼﻭل ﺍﻻﺴﺘﺩﻻل ،ﺩﺍﺭ ﺍﻝﻘﻠﻡ ،ﺍﻝﻁﺒﻌﺔ ﺍﻝﺭﺍﺒﻌﺔ،
ﺩﻤﺸﻕ1993 ،ﻡ.
ﺴﻼﻤﺔ ،ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ) :(14ﺒﻼﻏﺔ ﺃﺭﺴﻁﻭ ﺒﻴﻥ ﺍﻝﻌﺭﺏ ﻭﺍﻝﻴﻭﻨﺎﻥ ،ﻤﻜﺘﺒﺔ ﺍﻻﻨﺠﻠﻭ،ﺍﻝﻁﺒﻌﺔ
ﺍﻝﺜﺎﻨﻴﺔ ،ﺍﻝﻘﺎﻫﺭﺓ 1952،ﻡ.
ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ،ﺩ .ﺇﺴﻤﺎﻋﻴل) :(15ﻨﻅﺭﻴﺔ ﺍﻝﻤﻭﺠﻬﺎﺕ ﺍﻝﻤﻨﻁﻘﻴﺔ ،ﺩﺍﺭ ﺍﻝﺜﻘﺎﻓﺔ ﻝﻠﻨﺸﺭ ﻭﺍﻝﺘﻭﺯﻴﻊ،
ﺍﻝﻘﺎﻫﺭﺓ1993 ،ﻡ.
ﻝﺒﻴﺏ ،ﺩ.ﻤﺼﻁﻔﻰ):(16ﻓﻲ ﻓﻠﺴﻔﺔ ﺍﻝﻁﺒﻴﻌﺔ ﻋﻨﺩ ﺍﻝﺭﻭﺍﻗﻴﻴﻥ ،ﺩﺍﺭ ﺍﻝﺜﻘﺎﻓﺔ ﻝﻠﻨﺸﺭ ﻭﺍﻝﺘﻭﺯﻴﻊ،
ﺍﻝﻘﺎﻫﺭﺓ ،ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ.
ﻤﺤﻤﺩ ،ﺩ.ﻤﺎﻫﺭ ﻋﺒﺩ ﺍﻝﻘﺎﺩﺭ):(18ﺍﻝﺘﻁﻭﺭ ﺍﻝﻤﻌﺎﺼﺭ ﻝﻨﻅﺭﻴﺔ ﺍﻝﻤﻨﻁﻕ ،ﺩﺍﺭ ﺍﻝﻨﻬﻀﺔ ﺍﻝﻌﺭﺒﻴﺔ
،ﻝﺒﻨﺎﻥ 1988،ﻡ.
ﻤﻁﺭ ،ﺩ .ﺃﻤﻴﺭﺓ ﺤﻠﻤﻲ) : (19ﺍﻝﻔﻠﺴﻔﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ ﺘﺎﺭﻴﺨﻬﺎ ﻭ ﻤﺸﻜﻼﺘﻬﺎ ،ﺩﺍﺭ ﻗﺒﺎﺀ ﻝﻠﻁﺒﺎﻋﺔ
ﻭ ﺍﻝﻨﺸﺭ ،ﺍﻝﻘﺎﻫﺭﺓ 1998،ﻡ.
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6- http://en.wikipedia.org/wiki/Chrysippus_(mythology).
7- http://www.iep.utm.edu/c/chrysipp.htm.
8- http://www.philosophypages.com/dy/l5.htm#log.
9- http://www.philosophypages.com/dy/c2.htm#chry
10- http://phoenicia.org/chrysippus.html.
11- http://www.livius.org/cg-cm/chrysippus/chrysippus.html.
12- http://www-groups.dcs.st-
and.ac.uk/~history/Biographies/Chrysippus.html.
13- http://encyclopedia.jrank.org/CHR_CLI/CHRYSIPPUS_c
_280_2o6_Bc_.html.
14- http://www.fromoldbooks.org/Wood-
NuttallEncyclopaedia/c/chrysippus.html
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