‫ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﳉﺰﺍﺋﺮﻳ‪‬ﺔ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﺸ‪‬ﻌﺒﻴﺔ‬

‫ﻭﺯﺍﺭﺓ ﺍﻟﺘ‪‬ﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‬

‫ﺟﺎﻣﻌﺔ ﻋﻤ‪‬ﺎﺭ ﺛﻠﻴﺠﻲ ﺑﺎﻷﻏﻮﺍﻁ‬

‫ﻛﻠﱢﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻠﱡﻐﺎﺕ‬

‫ﻗﺴﻢ ﺍﻟﻠﱡﻐﺔ ﻭﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‬
‫ﺍﳌﻮﺿﻮﻉ‪:‬‬

‫ﺍﻟﻘﻴﻤﺔ ﺍﻟﺤﺠﺎﺟﻴﺔ ﻟﺒﻌﺾ ﺍﻟﻤﺤﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴ‪‬ﺔ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺏ‬

‫ﺍﻹﻳﻀﺎﺡ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﻟﻠﺨﻄﻴﺐ ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻘﺰﻭﻳﻨﻲ‬

‫ﻣﺬﻛﺮﺓ ﲣﺮ‪‬ﺝ ﻟﻨﻴﻞ ﺷﻬﺎﺩﺓ ﺍﳌﺎﺳﺘﺮ ﰲ ﺍﻟﻠﱡﻐﺔ ﻭﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‬

‫ﲣﺼ‪‬ﺺ‪ :‬ﺍﻟﺒﻼﻏﺔ ﺑﲔ ﺍﻟﻘﺪﱘ ﻭ ﺍﳊﺪﻳﺚ‬

‫ﺇﺷﺮﺍﻑ ﺍﻷﺳﺘﺎﺫ‪:‬‬ ‫ﺇﻋﺪﺍﺩ ﺍﻟﻄﱠﺎﻟﺐ ‪:‬‬

‫ﳏﻤﻮﺩ ﻃﻠﺤﺔ‬ ‫ﺑﻦ ﺣﺮﺯ ﺍﷲ ﻗﺮﻃﻲ‬

‫ﺃﻋﻀﺎﺀ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ‪:‬‬

‫ﺍﻟﺼ‪‬ﻔﺔ‪:‬‬ ‫ﺍﻟﺮ‪‬ﺗﺒﺔ‪:‬‬ ‫ﺍﻻﺳﻢ ﻭﺍﻟﻠﱠﻘﺐ‪:‬‬

‫ﺭﺋﻴﺴ‪‬ﺎ‬ ‫ﺃﺳﺘﺎﺫﹰﺍ ﳏﺎﺿﺮ‪‬ﺍ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻣﻴﻬﻮﰊ‬

‫ﻣﺸﺮﻓﹰﺎ ﻭﻣﻘﺮ‪‬ﺭ‪‬ﺍ‬ ‫ﺃﺳﺘﺎﺫﹰﺍ ﻣﺴﺎﻋﺪ‪‬ﺍ ‪-‬ﺃ‪-‬‬ ‫ﳏﻤﻮﺩ ﻃﻠﺤﺔ‬

‫ﻣﻨـﺎﻗﺸ‪‬ــﺎ‬ ‫ﺃﺳﺘﺎﺫﹰﺍ ﻣﺴﺎﻋﺪ‪‬ﺍ ‪-‬ﺃ‪-‬‬ ‫ﺗﻮﻓﻴﻖ ﺟﻌﻤﺎﺕ‬

‫ﺍﻟﺴ‪‬ﻨﺔ ﺍﳉﺎﻣﻌﻴ‪‬ﺔ‪2015 :‬ﻡ‪2016-‬ﻡ ‪1436 /‬ﻫـ‪1437-‬ﻫـ‬

 ‫ﱁﱂﱃﱄ‬

‫ﱡ ﳈ ﳉ ﳊ ﳋﳌ ﳍ ﳎ ﳏ ﳐﱠ‬

‫‪٨٨g‬‬
 ‫ﻧﺸﻜﺮ ﺍﷲ ﻋﺰ‪ ‬ﻭﺟﻞﱠ ﻟ‪‬ﻤﺎ ﺃﻋﺎﻧﻨﺎ ﻭﻭﻓﱠﻘﻨﺎ ﺇﻟﻴﻪ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ‬
‫ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﳊﻤﻴﺪ‪ ،‬ﻭﰲ ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﳌﺘﻮﺍﺿﻊ‬

‫ﻭﻧﺘﻘﺪ‪‬ﻡ ﺑﺎﻟﺸ‪‬ﻜﺮ ﺍﳉﺰﻳﻞ ﺇﱃ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﻜﺮﺍﻡ ﰲ ﻗﺴﻢ ﺍﻟﻠﱡﻐﺔ‬

‫ﻭﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻔﺎﺿﻞ ﳏﻤﻮﺩ ﻃﻠﺤﺔ‬
‫ﻋﻠﻰ ﻣﺎ ﻗﺪ‪‬ﻣﻪ ﻟﻨﺎ ﰲ ﺳﺒﻴﻞ ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ ،‬ﺣﻔ‪‬ﻈﻪ‪ ‬ﺍﷲ‬
‫ﻭﺭﻋﺎﻩ‪ ،‬ﻓﹶﻠﹶﻚ‪ ‬ﻣﻨ‪‬ﻲ ﺃﺳﺘﺎﺫﻱ ﺍﻟﻔﺎﺿﻞ ﺃﺻﺪﻕ ﻭﺃﺧﻠﺺ ﻋﺒﺎﺭﺍﺕ‬

‫ﺍﻻﻣﺘﻨﺎﻥ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘ‪‬ﻘﺪﻳﺮ‪ ،‬ﻛﻤﺎ ﺃﺗﻘﺪ‪‬ﻡ ﺑﺎﻟﺸ‪‬ﻜﺮ ﺇﱃ ﻛﺎﻓﱠﺔ‬

‫ﺯﻣﻼﺀ ﺍﻟﺪ‪‬ﺭﺍﺳﺔ ﻣﻊ ﲤﻨ‪‬ﻴﺎﰐ ﳍﻢ ﺑﺎﻟﺘ‪‬ﻮﻓﻴﻖ ﻭﺍﻟﻨ‪‬ﺠﺎﺡ ﰲ ﻣﺸﻮﺍﺭﻫﻢ‬
‫ﺍﻟﺪ‪‬ﺭﺍﺳﻲ‬
‫ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﻜﺮﳝﲔ ﺃﻃﺎﻝ ﺍﷲ ﰲ ﻋﻤﺮﳘﺎ‬

‫ﻭ ﺇﱃ ﻛﺎﻓﱠﺔ ﺍﻷﻫﻞ ﻭﺍﻷﺻﺪﻗﺎﺀ‬

 ‫ﻣﻘﺪ‪‬ﻣـﺔ‬

‫ﻳﻌﺪ‪ ‬ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﻟﻠﺨﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﲏ ﻣﻦ ﺟﻮﺍﻣﻊ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﺍﻫﺘﻢ‪ ‬ﺑﺪﺭﺍﺳﺔ ﻣﺒﺎﺣﺚ ﻋﻠﻮﻡ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‪ ،‬ﺟﻌﻠﻪ ﺍﻟﻘﺰﻭﻳﲏ ﺷﺮﺣ‪‬ﺎ ﳌﺨﺘﺼﺮﻩ ))ﺗﻠﺨﻴﺺ‬
‫ﺍﳌﻔﺘﺎﺡ((‪ ،‬ﻣﻊ ﺃﻥﱠ ﺍﻟﻘﺰﻭﻳﲏ ﺗﻮﺳ‪‬ﻊ ﻗﻠﻴﻠﹰﺎ ﰲ ﻃﺮﺡ ﺑﻌﺾ ﻣﺴﺎﺋﻠﻪ‪ ،‬ﻭﺑﺎﻟﻀ‪‬ﺒﻂ ﺗﻠﻚ ﺍﻟﱵ ﺗﺪﺧﻞ ﲢﺖ ﻋﻠﻢ‬
‫ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﻋﺘﱪﻩ ﺍﻟﻘﺰﻭﻳﲏ ﻋﻠﻰ ﻋﻜﺲ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ ﻋﻠﻤ‪‬ﺎ ﻭﻗﺴﻤ‪‬ﺎ ﺛﺎﻟﺜﹰﺎ ﻣﻦ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻫﺬﺍ ﻭﻗﺪ‬
‫ﺃﺿﺎﻑ ﺍﻟﻘﺰﻭﻳﲏ ﺃﻧﻮﺍﻋ‪‬ﺎ ﺟﺪﻳﺪﺓ ﳍﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﳑـﱠﺎ ﺃﺛﺮﻯ ﻣﺒﺎﺣﺚ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻟﺘﺘﻄﻮ‪‬ﺭ ﻭﺗﺘ‪‬ﺴﻊ ﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ‬
‫ﻓﻴﻪ‪ ،‬ﻓﻘﺪ ﺗﻨﺎﻭﻝ ﰲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻓﻨﻮﻧﺎ ﻋﺪﻳﺪﺓ ﺷﻜﱠﻠﺖ ﺩﺭﺍﺳﺔ ﳐﺼﻮﺻﺔ ﻣﺎ ﻳﻜﺸﻒ ﺃﻏﻮﺍﺭ ﻓﻦ‪ ‬ﺍﻟﺒﺪﻳﻊ‪،‬‬
‫ﺣﻴﺚ ﻋ‪‬ﺮﻑ ﺍﻟﺒﺪﻳﻊ ﻛﻌﻠﻢ ﲢﺴﲔﹴ ﻭﺗﺰﻳﲔﹴ‪ ،‬ﻳ‪‬ﻜﺴِﺐ ﺣﻠﱠﺔﹰ ﻟﻸﻟﻔﺎﻅ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﲡﻌﻞ ﻣﻨﻪ ﻓﻨ‪‬ﺎ ﻳﻄﻤﺢ ﺇﱃ‬
‫ﺍﻟﺘ‪‬ﺄﺛﲑ ﰲ ﻧﻔﻮﺱ ﺍﳌﺘﻠﻘﲔ‪ ،‬ﻓﻴﻤﻨﺢ ﺍﳌﻌﺎﱐ ﻣﻴﺰﺓ ﻫﺬﺍ ﺍﻟﺘ‪‬ﺄﺛﲑ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥﱠ ﺍﳌﻌﲎ ﻳﺼﻞ ﺇﱃ ﺍﻟﻨ‪‬ﻔﺲ ﺃﻭ‪‬ﻟﹰﺎ‬
‫ﻟﺘﻜﻮﻥ ﺍﳌﺰﻳ‪‬ﺔ ﻟﻠﻤﻌﲎ ﻗﺎﺋﻤﺔﹰ ﺑﺎﳋﺼﻮﺹ‪ ،‬ﻭﺍﻟﺪ‪‬ﺍﻋﻲ ﻟﺪﺭﺍﺳﺘﻨﺎ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻫﻮ ﳏﺎﻭﻟﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻫﺬﻩ‬
‫ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻫﻨﺎ ﻻﺑ‪‬ﺪ‪ ‬ﻟﻨﺎ ﻣﻦ ﻃﺮﻳﻘﺔ‪ ‬ﻧﺼﻞﹸ ‪‬ﺎ ﳍﺬﻩ ﺍﳌﻌﺎﱐ ﻳﻠﺰﻡ ﻋﻠﻴﻨﺎ ﲢﺪﻳﺪﻫﺎ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺪ‪‬ﻛﺘﻮﺭ‬
‫))ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ(( ﺇﱃ ﺇﻣﻜﺎﻧﻴﺔ ﺩﺭﺍﺳﺔ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺍﻟﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍﻟﻨ‪‬ﻮﻉ ﻣﻦ‬
‫ﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ ﻋﻠﻰ ﳓﻮﹴ ﺍﺳﺘﺪﻻﱄ ﰲ ﻛﺘﺎﺑﻪ ))ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ((‪ ،‬ﻭﻫﺬﺍ ﺑﺈﻣﻜﺎﻧﻴﺔ ﺗﻄﺒﻴﻖ ﺍﻟﺘ‪‬ﺼﻮﺭﺍﺕ‬
‫ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺒﻼﻏﻴﺔ ﰲ ﲢﻠﻴﻞ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪ‪‬ﻻﻻﺕ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﺘﺠﻴﺐ ﺑﺪﻭﺭﻫﺎ ﳍﺬﺍ‬
‫ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ‪ ،‬ﻭﺗﺸﻤﻞ ﻫﺬﻩ ﺍﻟﻨ‪‬ﻈﺮﺓ ﺍﻟﺘ‪‬ﺼﻮﺭﺍﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﺪﺧﻠﹰﺎ ﻭﻭﺟﻬﺔ ﻧﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ‬
‫ﰲ ﺍﻟﻜﺸﻒ ﻋﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺣﺎﻭﻝ ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ ﺇﺛﺒﺎﺗﻪ ﻭﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻣﻦ ﺧﻼﻝ‬
‫ﻣﺸﺮﻭﻋﻪ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻻﺳﺘﺪﻻﻝ ﺁﻟﻴﺔ ﻧﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﺩﺭﺍﺳﺔ ﺑﻌﺾ ﺍﳌﺒﺎﺣﺚ ﺍﻟﺒﻼﻏﻴﺔ ﺍﻟﱵ ﳝﻜﻦ ﺍﻟﺸ‪‬ﺮﻭﻉ‬
‫ﰲ ﲢﻠﻴﻠﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ‪ ،‬ﺑﺎﻻﺳﺘﺪﻻﻝ ﺑﺎﳌﻌﲎ ﻋﻠﻰ ﺍﳌﻌﲎ‪ ،‬ﺃﻱ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻌﲎ ﺇﱃ ﺁﺧﺮ ‪‬ﺬﻩ‬
‫ﺍﻟﻜﻴﻔﻴﺔ ﰲ ﺑﻌﺾ ﺍﻷﻗﺎﻭﻳﻞ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﻳﻮﺍﻛﺐ ﺩﺭﺍﺳﺘﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻟﺬﻱ ﺳﻨﺤﺎﻭﻝ ﻓﻴﻪ ﻗﺪﺭ‬
‫ﺍﳌﺴﺘﻄﺎﻉ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ ﻣﻮﺍﻓﻘﺔ ﳍﺬﺍ ﺍﻟﺘ‪‬ﺼﻮ‪‬ﺭ ﻋﻦ ﻃﺮﻳﻖ ﻫﺬﻩ ﺍﻵﻟﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺩﻋﺎﻣﺔ ﺃﺳﺎﺳﻴﺔ‪،‬‬
‫ﻭﺍﻟﱵ ﺗﺘﻄﻠﱠﺐ ﻣﻨ‪‬ﺎ ﰲ ﲝﺜﻨﺎ ﺍﻟﺴ‪‬ﲑ ﻭﻓﻖ ﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ ﺍﳊﺠﺎﺟﻴﺔ ﻟﻠﺨﻄﺎﺏ ﻭﺍﻷﻗﺎﻭﻳﻞ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﻫﺬﺍ‬
‫ﺍﳌﻨﻈﻮﺭ‪ ،‬ﻭﺣﺴﺐ ﻃﺒﻴﻌﺔ ﺩﺭﺍﺳﺘﻨﺎ ﻓﻘﺪ ﻭﻇﱠﻔﻨﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﻣﺸﻔﻮﻋ‪‬ﺎ ﺑﺎﳌﻨﻬﺞ ﺍﻟﺘ‪‬ﺤﻠﻴﻠﻲ‪ ،‬ﻭﻗﺴ‪‬ﻤﻨﺎ ﲝﺜﻨﺎ‬
‫ﺇﱃ ﻣﺪﺧﻞﹴ ﻭﻓﺼﻠﲔﹺ ﻣﻊ ﻣﻘﺪ‪‬ﻣﺔ‪ ‬ﻭﺧﺎﲤﺔ‪.‬‬

‫‪-‬ﺃ‪-‬‬
 ‫ﻣﻘﺪ‪‬ﻣـﺔ‬

‫ﺍﳌﺪﺧﻞ‪ :‬ﻭﳛﻤﻞ ﻋﻨﻮﺍﻥ))ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ((‪ ،‬ﻭﺣﺎﻭﻟﻨﺎ ﻓﻴﻪ ﻋﺮﺽ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﻭﻛﺬﺍ ﺍﻻﺗ‪‬ﺠﺎﻫﺎﺕ ﺍﻷﺳﺎﺳﻴ‪‬ﺔ ﺍﻟﱵ ﻋﺮﻓﻬﺎ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺗﺘﺒ‪‬ﻊ ﺍﳌﺴﺎﺭ ﺍﻟﺘﺎﺭﳜﻲ ﳍﺬﺍ ﺍﻟﻌﻠﻢ‬
‫ﻭﲢﺪﻳﺪ ﺃﻫﻢ‪ ‬ﻧﻘﺎﻁ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘ‪‬ﻐﻴﲑ ﺍﻟﱵ ﻃﺮﺃﺕ ﻋﻠﻴﻪ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻭﻭﺿﻌﻨﺎﻩ ﲢﺖ ﻋﻨﻮﺍﻥ ))ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ(( ﻭﻗﺪ ﺟﻌﻠﻨﺎﻩ ﺟﺰﺀﺍ ﻧﻈﺮﻳﺎ ﻟﺒﺤﺜﻨﺎ‪،‬‬
‫ﺗﻌﺮ‪‬ﺿﻨﺎ ﻓﻴﻪ ﳌﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺃﻫﻢ‪ ‬ﻣﺎ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﻣﻦ ﻋﻨﺎﺻﺮ ﺃﺳﺎﺳﻴﺔ ﰲ ﺗﻄﺒﻴﻘﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺻﻠﺘﻪ‬
‫ﺑﺎﳌﻨﻄﻖ‪ ،‬ﻛﻤﺎ ﺗﻨﺎﻭﻟﻨﺎ ﻓﻴﻪ ﺗﻌﺮﻳﻒ ﺍﳊﺠﺎﺝ ﻟﻐﺔﹰ ﻭﺍﺻﻄﻼﺣ‪‬ﺎ‪ ،‬ﻭﻋﺮﺿﻨﺎ ﻓﻴﻪ ﺃﻳﻀﺎ ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﺍﳊﺠﺎﺟﻲ ﻭﺍﻟﺬﻱ ﺍﺗ‪‬ﺨﺬﻧﺎﻩ ﻛﺂﻟﻴﺔ ﻧﻌﺘﻤﺪﻫﺎ ﰲ ﲝﺜﻨﺎ‪.‬‬

‫ﺃﻣ‪‬ﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‪ :‬ﻓﻌﻨﻮﺍﻧﻪ ))ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟﺒﻌﺾ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ((‪،‬‬
‫ﻭﺗﻨﺎﻭﻟﻨﺎ ﻓﻴﻪ ﺩﺭﺍﺳﺔ ﺣﺠﺎﺟﻴ‪‬ﺔ ﻟﺒﻌﺾ ﻓﻨﻮﻥ ﺍﻟﺒﺪﻳﻊ ﻭﻫﻲ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ‪ ،‬ﻭﺍﻻﺳﺘﻄﺮﺍﺩ‪ ،‬ﻭﺍﳌﺰﺍﻭﺟﺔ‪،‬‬
‫ﻭﺍﻻﺳﺘﺘﺒﺎﻉ‪ ،‬ﻭﻗﺪ ﺣﺎﻭﻟﻨﺎ ﻓﻴﻬﺎ ﺗﻄﺒﻴﻖ‪ ‬ﺑﻌﺾ ﺍﻵﻟﻴﺎﺕ ﺍﳊﺠﺎﺟﻴﺔ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺒﻌﺾ ﺍﻷﺷﻜﺎﻝ‬
‫ﺍﻟﺘ‪‬ﺨﻄﻴﻄﻴﺔ‪ ،‬ﻭﺗﻨﺎﻭﻟﻨﺎ ﺃﺧﲑ‪‬ﺍ ﺧﺎﲤﺔ ﺧﺮﺟﻨﺎ ﻓﻴﻬﺎ ﺑﺒﻌﺾ ﺍﻟﻨ‪‬ﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮﺻ‪‬ﻠﻨﺎ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬

‫ﻭﻗﺪ ﺍﻋﺘﻤﺪﻧﺎ ﰲ ﲝﺜﻨﺎ ﻫﺬﺍ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ﻣﻦ ﺃﳘﱢﻬﺎ‪ :‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻃﺒ‪‬ﻘﻨﺎ ﰲ‬
‫ﺑﻌﺾ ﻣﺴﺎﺋﻠﻪ ﻓﺮﺿﻴﺘﻨﺎ ﻭﻫﻮ ))ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ(( ﻟﻠﺨﻄﻴﺐ ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻘﺰﻭﻳﲏ‪،‬ﻛﻤﺎ‬
‫ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻰ ﻣﺮﺍﺟﻊ ﺃﺧﺮﻯ ﻣﻬﻤ‪‬ﺔ ﻣﻦ ﺑﻴﻨﻬﺎ ﻛﺘﺎﺏ )) ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ (( ﻟﻸﺳﺘﺎﺫ ﺍﻟﺪ‪‬ﻛﺘﻮﺭ‬
‫ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﳎﻤﻮﻋﺔ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘ‪‬ﺮﺍﺙ‪ ،‬ﻛﻜﺘﺎﺏ)) ﻣﻔﺘﺎﺡ ﺍﻟﻌﻠﻮﻡ (( ﻟﻠﺴ‪‬ﻜﺎﻛﻲ‪،‬‬
‫ﻭ))ﺍﳌﺼﺒﺎﺡ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ(( ﻟﺒﺪﺭ ﺍﻟﺪ‪‬ﻳﻦ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﰲ ﺍﳌﻨﻄﻖ‬
‫ﻭﺍﳊﺠﺎﺝ ﻭﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬

‫ﺃﻣ‪‬ﺎ ﲞﺼﻮﺹ ﺍﳌﺸﻜﻼﺕ ﺍﻟﱵ ﻭﺍﺟﻬ‪‬ﺘﻨﺎ ﰲ ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﺘﻜﻤﻦ‪ ‬ﰲ ﺻﻌﻮﺑﺔ ﺍﳋﻮﺽ ﰲ ﻫﺬﺍ‬
‫ﺍ‪‬ﺎﻝ‪ ،‬ﺳ‪‬ﻴ‪‬ﻤﺎ ﻭﺃﻥﱠ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻳ‪‬ﺸﻜﱢﻞ ﺻﻌﻮﺑﺔ ﻛﺒﲑﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﺮ‪‬ﺅﻳﺔ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﺗ‪‬ﻤﻴ‪‬ﺰﻩ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺑﺎﻟﻨ‪‬ﻈﺮ ﰲ ﺟﻮﺍﻧﺒﻪ ﺍﻟﱵ ﲡﻌﻞ ﻣﻨﻪ ﻣﻮﺿﻮﻋ‪‬ﺎ ﻟﻴﺲ ﻣﻦ ﺍﻟﺴ‪‬ﻬﻞ ﺍﻟﻔﺼﻞ ﻓﻴﻪ ﺑﺸﻜﻞﹴ ‪‬ﺎﺋﻲ‪ ،‬ﻭﲟﺠﺮ‪‬ﺩ ﺧﻮﺿﻨﺎ‬
‫ﻓﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬

‫ﻭﻳﻌﻮﺩ ﺍﻟﻔﻀﻞ ﺍﻟﻜﺒﲑ ﰲ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻭ‪‬ﻟﹰﺎ‪ ،‬ﳋﲑ ﻋﻮﻥ‪ ‬ﱄ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻔﻀﻠﻪ ﻭﺗﻮﻓﻴﻘﻪ‪،‬‬
‫ﻭﺳﺪﺍﺩﻩ ﻭﺣﻔﻈﻪ ﻋﺰ‪ ‬ﻭﺟﻞﱠ‪ ،‬ﰒﱠ ﺇﱃ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻔﺎﺿﻞ ﳏﻤﻮﺩ ﻃﻠﺤﺔ ‪ ،‬ﻭﻣﻼﺣﻈﺎﺗﻪ ﺍﳌﻔﻴﺪﺓ ﻭﺗﻮﺟﻴﻬﺎﺗﻪ‬
‫‪ -‬ﺏ‪-‬‬
 ‫ﻣﻘﺪ‪‬ﻣـﺔ‬

‫ﺍﻟﻘﻴ‪‬ﻤﺔ ﱄ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻟﺬﻱ ﱂ ﻳﺒﺨﻞ ﻋﻠﻲ‪ ‬ﲜﻬﺪﻩ ﻭﻭﻗﺘﻪ ﰲ ﻣﺴﺎﻋﺪﺗﻪ ﱄ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﺩﻭﺭﻩ‬
‫ﺍﻟﻜﺒﲑ ﰲ ﺳﺒﻴﻞ ﺇﳒﺎﺯﻩ‪ ،‬ﻓﹶﻠﹶﻪ‪ ‬ﻛﻞﱡ ﺍﻻﻣﺘﻨﺎﻥ ﻭﺍﻟﺸ‪‬ﻜﺮ ﻭﺍﻟﺘ‪‬ﻘﺪﻳﺮ‪ ،‬ﻛﻤﺎ ﻻ ﺃﻧﺴﻰ ﻛﻞﱠ ﻣﻦ ﺳﺎﻫﻢ ﻭﻟﹶﻮ‪ ‬ﺑﺸﻲﺀٍ‬
‫ﻗﻠﻴﻞﹴ ﰲ ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬

‫‪-‬ﺝ‪-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﺍﳌﺪﺧﻞ‪ :‬ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﲔ ﺍﻟﻌﺮﺏ‬

‫ﺽ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﲟﺎ ﺃﻥﱠ ﺧﺎﺻﻴﺔ ﺃﻭ ﻭﻇﻴﻔﺔ ﺍﳌﺪﺧﻞ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻛﺎﺩﳝﻲ ﺗﻘﺘﻀﻲ ﺍﻻﺑﺘﺪﺍﺀ ﺑﻌﺮ ﹺ‬
‫ﺍﳌﻬﻤ‪‬ﺔ ﻭﺍﻟﱵ ﺗﺘﻌﻠﱠﻖ ﺑﻌﻨﻮﺍﻥ ﺃﻭ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﺍﺭﺗﺄﻳﻨﺎ ﺃﻭ‪‬ﻟﹰﺎ ﺃﻥﹾ ﻧﻠﻘﻲ ﺍﻟﻀ‪‬ﻮﺀ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪-1‬ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﺍﻟﻠﱡﻐﻮﻱ ﻟﻠﺒﺪﻳﻊ‪.‬‬

‫‪-2‬ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ ﻭﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ‪.‬‬

‫‪ /2-1‬ﺍﻟﺒﺪﻳﻊ ﻟﻐـﺔﹰ‪:‬‬

‫ﻳﺼﺐ‪ ‬ﺍﳉﺬﺭ ﺍﻟﻠﱡﻐﻮﻱ ﰲ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻔﻆ "ﺏ‪" "‬ﺩ‪" "‬ﻉ‪ ، "‬ﰲ ﻛﻞﱢ ﺟﺪﻳﺪ ﳐﺘﺮﻉ ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ‬
‫ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ "ﺑﺪﻉ‪ ‬ﺍﻟﺸﻲﺀ ﻳﺒﺪ‪‬ﻋ‪‬ﻪ‪ ‬ﺑﺪﻋﺎﹰ ﻭﺍﺑﺘﺪﻋﻪ‪ :‬ﺃﻧﺸﺄﻩ‪ ‬ﻭﺑﺪﺃﻩ‪ ،‬ﻭﺑ‪‬ﺪ‪‬ﻉ‪ ‬ﺍﻟﺮ‪‬ﻛ‪‬ﻴ‪‬ﺔﹶ‪ ،‬ﺍﺳﺘﻨﺒﻄﻬﺎ ﻭﺃﺣﺪﺛﻬﺎﹶ‪.‬‬

‫ﻭﺭﻛﻲ‪ ‬ﺑﺪﻳﻊ‪ ،‬ﺣﺪﻳﺜﻪ ﺍﳊﻔﺮ‪ ،‬ﻭﺍﻟﺒﺪﻳﻊ ﻭﺍﻟﺒﺪﻉ‪ ،‬ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺃﻭ‪‬ﻻﹰ ‪،‬ﻭﰲ ﺍﻟﺘ‪‬ﻨـﺰﻳﻞ ‪] :‬ﻗﻞ ﻣﺎ‬
‫ﻛﻨﺖ ﺑﺪﻋ‪‬ﺎ ﻣﻦ ﺍﻟﺮ‪‬ﺳﻞﹺ[‪ ،‬ﺃﻱ ﻣﺎ ﻛﻨﺖ ﺃﻭ‪‬ﻝ ﻣﻦ ﺃﹸﺭﺳﻞﹶ ‪ ،‬ﻗﺪ‪ ‬ﺃﹸﺭﺳﻞﹶ ﻗﺒﻠﻲ ﺭﺳﻞﹲ ﻛﺜﲑ‪.1"‬‬

‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ ﰲ ﻣﺎﺩﺓ "ﺑﺪﻉ" ﺑﻨﻔﺲ ﺍﳌﻌﲎ ﺃﻭ ﻳ‪‬ﻘﺎﺭﺑﻪ‪" ،‬ﺑﺪﻉ‪ :‬ﺃﺑﺪﻉ ﺍﻟﺸﻲﺀ ﻭﺍﺑﺘﺪﻋﻪ‪:‬‬
‫ﺍﺧﺘﺮﻋﻪ‪ ،‬ﻭﺍﺑﺘﺪﻉ ﻓﻼﻥﹲ ﻫﺬﻩ ﺍﻟﺮﻛﻴ‪‬ﺔ‪ ،‬ﻭﺳﻘﺎﺀٌ ﺑﺪﻳﻊ‪ :‬ﺟﺪﻳﺪ ﻭﻳ‪‬ﻘﹶﺎﻝﹸ ‪ :‬ﺃﺑﺪﻋﺖ‪ ‬ﺍﻟﺮ‪‬ﻛﺎﺏ‪ ‬ﺇﺫ ﺃﻛﹶﻠﹶﺖ‪،‬‬
‫ﻭﺣﻘﻴﻘﺘﻪ ﺃﻧ‪‬ﻬﺎ ﺟﺎﺀﺕ ﺑﺄﻣﺮﹴ ﺣﺎﺩﺙ‪ ‬ﺑﺪﻳﻊﹴ"‪.2‬‬

‫ﻭ‪‬ﺬﺍ ﻳﺘ‪‬ﻀﺢ ﳑ‪‬ﺎ ﺳﺒﻖ ﺃ ﱠﻥ ﻟﻔﻆ ﺍﻟﺒﺪﻳﻊ ﰲ ﺍﻟﻠﱡﻐﺔ ﳛﻤﻞﹸ ﻣﻌﺎﱐ ﺗﺪﻝﱡ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻫﻮ ﺟﺪﻳﺪ ﻭﳐﺘﺮﻉ‬
‫ﻭﳏﺪﺙ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺳﺎﺑﻖ‪.‬‬

‫‪ -1‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟ‪‬ﻨﻴﻞ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪ ،‬ﻣﺎﺩﺓ ﺑﺪﻉ‪ ،‬ﺹ‪.229‬‬
‫‪- 2‬ﺍﻟﺰ‪‬ﳐﺸﺮﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺗﺢ‪ :‬ﺑﺎﺳﻞ ﻋﻴﻮﻥ ﺍﻟﺴ‪‬ﻮﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪-‬ﻟﺒﻨﺎﻥ‪ ،‬ﺝ‪ ،1‬ﻁ‪1419 ،1‬ﻫـ‪1998/‬ﻡ‪،‬‬
‫ﻣﺎﺩﺓ ﺑﺪﻉ‪،‬ﺹ‪.50‬‬
‫‪-9-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫‪ /2-2‬ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﻭﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‪:‬‬

‫ﻟﻘﺪ ﻋﺮﻑ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﺗﻨﻮﻋ‪‬ﺎ ﻭﺍﺧﺘﻼﻓﹰﺎ ﻧﺴﺒﻴ‪‬ﺎ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻨ‪‬ﻘﱠﺎﺩ‪ ،‬ﺣﻴﺚ ﺃﺩﱃ ﻛ ﱡﻞ‬
‫ﻭﺍﺣﺪ ﺑﺪﻟﻮﻩ ﻭﺃﺷﻔﻰ ﻏﻠﻴﻠﻪ ﺑﺎﻟﻘﻮﻝ ﻓﻴﻪ‪ ،‬ﻭﺣﺴﺐ ﺍﻟﺘ‪‬ﺴﻠﺴﻞ ﺍﻟﺰ‪‬ﻣﲏ ﻋﺮﻑ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﳌﻔﻬﻮﻡ ﻭﺍﻟﻨ‪‬ﻈﺮﺓ ﺁﺭﺍﺀ ﳐﺘﻠﻔﺔ ﺧﻀﻊ ﻓﻴﻬﺎ ﺍﻟﺒﺪﻳﻊ ﺇﱃ ﻣﺪ‪ ‬ﻭﺟﺰﺭ ﰲ ﺩﻻﻟﺘﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ‪ ،‬ﺗﻜﻮ‪‬ﻧﺖ ﺧﻼﻝ‬
‫ﻫﺬﺍ ﺍﺗ‪‬ﺠﺎﻫﺎﺕ ﻭﺭﺅﻯ ﳐﺘﻠﻔﺔ ﻭﻣﻔﺎﻫﻴﻢ ﻣﺘﻌﺪ‪‬ﺩﺓ‪ ،‬ﻭﻫﻨﺎ ﳚﺐ ﺃﻥ ﳕﻴ‪‬ﺰ ﺑﲔ ﻣﺮﺣﻠﺘﲔ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﻣﺼﻄﻠﺢ‬
‫ﺍﻟﺒﺪﻳﻊ ﻭﳘﺎ‪:1‬‬

‫‪ -‬ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪ :‬ﻣﺎ ﻗﺒﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺴ‪‬ﺎﺑﻊ ﺍﳍﺠﺮﻱ‪.‬‬

‫‪ -‬ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﱠﺎﻧﻴﺔ‪ :‬ﺍﻟﻘﺮﻥ ﺍﻟﺴ‪‬ﺎﺑﻊ ﻫﺠﺮﻱ ﻭﻣﺎ ﺗﻼﻩ‪.‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﺳﻨﻘﻒ ﰲ ﻋﺪﺓ ﳏﻄﱠﺎﺕ ﳓﺎﻭﻝ ﻣﻦ ﺧﻼﳍﺎ ﺭﺻﺪ ﺃﻫﻢ‪ ‬ﺍﻟﺘ‪‬ﻐﲑﺍﺕ ﻭﻧﻘﺎﻁ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻻﻓﺘﺮﺍﻕ‬
‫ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ‪ ،‬ﻓﻤﻦ ﺣﻴﺚ ﻧﺸﺄﺓ ﺍﻟﺒﺪﻳﻊ ﻭ ﺃﻭﻝﱡ ﺑﺪﺍﻳﺔ ﳌﺼﻄﻠﺤﻪ ﻇﻬﺮ ﰲ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﻟﺸ‪‬ﻌﺮ ﰲ‬
‫ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒ‪‬ﺎﺳﻲ‪ ،‬ﻭﺑﺪﺍﻳﺔ ﺳﻨﺬﻫﺐ ﺇﱃ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﻋﻨﺪ ﺍﳉﺎﺣﻆ )ﺕ‪255‬ﻫـ(‪ ،‬ﻭﺍﻟﺬﻱ ﻳ‪‬ﻌﺘﱪ ﺃﻭ‪‬ﻝ‬
‫ﻣﻦ ﺃﺗﻰ ﺑﻠﻔﻆ ﺍﻟﺒﺪﻳﻊ ﻭﻗﺪ ﻧﻘﻠﻪ ﻣﻦ ﺍﻟﺮ‪‬ﻭﺍﺓ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ))ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘ‪‬ﺒﻴﲔ((‪" ،‬ﻭﻣﻦ ﺍﳋﻄﺒﺎﺀ‬
‫ﺍﻟﺸ‪‬ﻌﺮﺍﺀ ﻭﻣﻦ ﻳﺆﻟﱢﻒ ﺍﻟﻜﻼﻡ ﺍﳉﻴ‪‬ﺪ‪ ،‬ﻭﻳﺼﻨﻊ ﺍﳌﻨﺎﻗﻼﺕ ﺍﳊﺴﺎﻥ ﻭﻳﺆﻟﱢﻒ ﺍﻟﺸ‪‬ﻌﺮ ﻭﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﺸ‪‬ﺮﻳﻔﺔ‪ ،‬ﻣﻊ‬
‫ﺑﻴﺎﻥ‪ ‬ﻋﺠﻴﺐﹴ ﻭﺭﻭﺍﻳﺔ‪ ‬ﻛﺜﲑﺓ‪ ،‬ﻭﺣﺴﻦ ﺩﻝﱟ ﻭﺇﺷﺎﺭﺓ‪ :‬ﻋﻴﺴﻰ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺩﺃﺏ‪ ،‬ﺃﺣﺪ ﺑﲏ ﻟﻴﺚ ﺑﻦ ﺑﻜﺮ‬
‫ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ"‪ ،2‬ﰒ ﺷﺮﻉ‪ ‬ﻳﻘﻮﻝ ﺑﻌﺪ ﺫﻟﻚ‪"،‬ﻭﻣﻦ ﺍﳋﻄﺒﺎﺀ ﺍﻟﺸ‪‬ﻌﺮﺍﺀ ﳑ‪‬ﻦ ﻛﺎﻥ ﳚﻤﻊ ﺍﳋﻄﺎﺑﺔ ﻭﺍﻟﺸ‪‬ﻌﺮ‬
‫ﺍﳉﻴ‪‬ﺪ ﻭﺍﻟﺮ‪‬ﺳﺎﺋﻞ ﺍﻟﻔﺎﺧﺮﺓ ﻣﻊ ﺍﻟﺒﻴﺎﻥ ﺍﳊﺴﻦ‪ :‬ﻛﻠﺜﻮﻡ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻌﺘﺎﰊ‪ ،‬ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻋﻤﺮﻭ‪ ،‬ﻭﻋﻠﻰ ﺃﻟﻔﺎﻇﻪ‬
‫ﻭﺣﺬﻭﻩ ﻭﻣﺜﺎﻟﻪ ﰲ ﺍﻟﺒﺪﻳﻊ ﻳﻘﻮﻝ ﲨﻴﻊ ﻣﻦ ﻳﺘﻜﻠﱠﻒ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﳌﻮﻟﱢﺪﻳﻦ‪ ،‬ﻛﻨﺤﻮ ﻣﻨﺼﻮﺭ‬
‫ﺍﻟﻨ‪‬ﻤﺮﻱ‪ ،‬ﻭﻣﺴﻠﻢ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻷﻧﺼﺎﺭﻱ ﻭﺃﺷﺒﺎﻫﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﺘﺎﰊ ﳛﺘﺬﻱ ﺣﺬﻭ ﺑﺸ‪‬ﺎﺭ ﰲ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﱂ‬

‫‪ -1‬ﻳﻨﻈﺮ‪ ،‬ﲨﻴﻞ ﻋﺒﺪ ﺍ‪‬ﻴﺪ‪ ،‬ﺍﻟﺒﺪﻳﻊ ﺑﲔ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﱢﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﻨ ‪‬‬
‫ﺼﻴﺔ‪ ،‬ﺍﳍﻴﺌﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﺩﻁ‪1998 ،‬ﻡ‪،‬‬
‫ﺹ‪.13‬‬
‫‪ -2‬ﺍﳉﺎﺣﻆ‪ ،‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘ‪‬ﺒﻴﲔ‪ ،‬ﺗﺢ‪ :‬ﻋﺒﺪ ﺍﻟﺴ‪‬ﻼﻡ ﳏﻤ‪‬ﺪ ﻫﺎﺭﻭﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ–ﻣﺼﺮ‪ ،‬ﺝ‪ ،1‬ﻁ‪1418 ،7‬ﻫـ‪1998/‬ﻡ‪،‬‬
‫ﺹ‪.51‬‬
‫‪-10-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﻳﻜﻦ ﰲ ﺍﳌﻮﻟﱢﺪﻳﻦ ﺃﺻﻮﺏ ﺑﺪﻳﻌ‪‬ﺎ ﻣﻦ ﺑﺸ‪‬ﺎﺭ ﻭ ﺑﻦ ﻫﺮﻣﺔ"‪ ،1‬ﻭﻣﻦ ﺧﻼﻝ ﻭﺭﻭﺩ ﻟﻔﻆ ﺍﻟﺒﺪﻳﻊ ﺍﻟﺬﻱ ﺫﻛﺮﻩ‬
‫ﺍﳉﺎﺣﻆ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﺇﻥﱠ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﻋﻨﺪﻩ ﻳﺼﺐ‪ ‬ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﺸ‪‬ﻌﺮ ﺍﳉﺪﻳﺪ ﺍﳌﺘﻤﻴ‪‬ﺰ ﻋﻦ ﺳﺎﺑﻘﻪ‬
‫ﻋﻠﻰ ﺣﺪ‪ ‬ﻗﻮﻟﻪ‪ ،‬ﺣﻴﺚ ﺃﻃﻠﻖ ﻟﻔﻆ ﺍﻟﺒﺪﻳﻊ ﻋﻠﻰ ﺍﳋﻄﻴﺐ ﺃﻭ ﺍﻟﺸ‪‬ﺎﻋﺮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺧﻄﺒﺘﻪ ﺃﻭ ﺷﻌﺮﻩ ﻋﻠﻰ‬
‫ﻃﺒﻌﺔ ﻭﺳﺠﻴ‪‬ﺔ ﻭﺣﺴﻦ ﻗﻮﻝﹴ ﻣﻔﺎﺧﺮﺓ ﻭﺟﻮﺩﺓ ﲜﻤﺎﻟﻴﺔ ﺗﻌﺒﲑﻩ ﻭﺑﻴﺎﻧﻪ ﻭﺣﺪﺍﺛﺘﻪ‪.‬‬

‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻦ ))ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘ‪‬ﺒﻴﲔ(( ﰲ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻗﻮﻝ ﺍﻷﺷﻬﺐ ﺑﻦ ﺭﻣﻴﻠﺔ‪:‬‬
‫‪2‬‬
‫ﻫ‪‬ﻢ ﺳﺎﻋﺪ‪ ‬ﺍﻟﺪ‪‬ﻫﺮ ﺍﻟﺬﻱ ﻳ‪‬ﺘ‪‬ﻘﻰ ﺑﻪ *** ﻭﻣﺎ ﺧﲑ ﻛﻒ‪ ‬ﻻ ﺗﻨﻮﺀ ﺑﺴﺎﻋﺪ‪‬‬

‫ﺇﺫﹾ ﺃﺧﺬ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻬﻤ‪‬ﺎ ﻭﺍﺳﻌ‪‬ﺎ ﳌﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﺣﻴﺚ ﻗﺎﻝ ﺍﳉﺎﺣﻆ‪" :‬ﻗﻮﻟﻪ ‪)):‬ﻫﻢ ﺳﺎﻋﺪ‪ ‬ﺍﻟﺪ‪‬ﻫﺮ((‬
‫ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻣ‪‬ﺜﹶﻞﹲ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺗ‪‬ﺴﻤ‪‬ﻴﻪ ﺍﻟﺮ‪‬ﻭﺍﺓ ﺍﻟﺒﺪﻳﻊ"‪ ،3‬ﻭﻫﺬﺍ ﻣﺎ ﻗﺎﺩ ﺍﳉﺎﺣﻆ ﺇﱃ ﻓﻬﻢﹴ ﺁﺧﺮ ﻟﺪﻳﻪ ﰲ‬
‫ﺍﻗﺘﺼﺎﺭ ﺍﻟﺒﺪﻳﻊ ﻋﻠﻰ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻗﻮﻟﻪ‪" :‬ﻭﺍﻟﺒﺪﻳﻊ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻣﻦ ﺃﺟﻠﻪ ﻓﺎﻗﺖ ﻟﻐﺘﻬﻢ‬
‫ﻛﻞﱠ ﻟﻐﺔ‪ ،‬ﻭﺃﺭﺑﺖ‪ ‬ﻋﻠﻰ ﻛﻞﱢ ﻟﺴﺎﻥ‪.4"‬‬

‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺃﺗﻰ ﺑﻦ ﺍﳌﻌﺘﺰ )ﺕ‪296‬ﻫـ( ﻟﻴﺆﻟﱢﻒ ﺃﻭ‪‬ﻝ ﻛﺘﺎﺏ ﰲ ﺍﻟﺒﺪﻳﻊ ﲰ‪‬ﺎﻩ ))ﺍﻟﺒﺪﻳﻊ((‪ ،‬ﻭﻗﺪ‬
‫ﲢﺪ‪‬ﺙ ﰲ ﻣﻘﺪ‪‬ﻣﺔ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻋﻦ ﺍﻟﺪ‪‬ﺍﻋﻲ ﺣﻮﻝ ﺗﺄﻟﻴﻔﻪ ﻋﻦ ﺍﻟﺒﺪﻳﻊ ﻗﺎﺋﻠﹰﺎ‪" :‬ﻗﺪ ﻗﺪ‪‬ﻣﻨﺎ ﰲ ﺃﺑﻮﺍﺏ ﻛﺘﺎﺑﻨﺎ‬
‫ﻫﺬﺍ ﺑﻌﺾ ﻣﺎ ﻭﺟﺪﻧﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻠﱡﻐﺔ ﻭﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﻼﻡ ﺍﻟﺼ‪‬ﺤﺎﺑﺔ‬
‫ﻭﺍﻷﻋﺮﺍﺏ ﻭﻏﲑﻫﻢ ﻭﺃﺷﻌﺎﺭ ﺍﳌﺘﻘﺪ‪‬ﻣﲔ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﲰ‪‬ﺎﻩ ﺍﶈﺪﺛﻮﻥ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻟﻴﻌﻠﻢ ﺃﻥﱠ ﺑﺸﺎﺭ‪‬ﺍ ﻭﻣﺴﻠﻤ‪‬ﺎ‬
‫ﻭﺃﺑﺎ ﻧﻮﺍﺱ ﻭﻣﻦ ﺗﻘﻴ‪‬ﻠﻬﻢ ﻭﺳﻠﻚ ﺳﺒﻴﻠﻬﻢ ﱂ ﻳﺴﺒﻘﻮﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﻔﻦ‪ ‬ﻭﻟﻜﻨ‪‬ﻪ ﻛﺜﺮ ﰲ ﺃﺷﻌﺎﺭﻫﻢ ﻓﻌ‪‬ﺮﹺﻑ ﰲ‬
‫ﺯﻣﺎ‪‬ﻢ ﺣﱴ ﺳ‪‬ﻤ‪‬ﻲ ‪‬ﺬﺍ ﺍﻻ‪‬ﺳﻢ ﻓﺄﻋﺮﺏ ﻋﻨﻪ ﻭﺩﻝﱠ ﻋﻠﻴﻪ"‪ ،5‬ﻭﻗﺪ ﻧﻈﺮ‪ ‬ﺑﻦ ﺍﳌﻌﺘﺰ ﺇﱃ ﺍﻟﺒﺪﻳﻊ ﻧﻈﺮﺓﹰ ﲣﺘﻠﻒ‬

‫‪ - 1‬ﺍﳉﺎﺣﻆ‪،‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘ‪‬ﺒﻴﲔ‪ ،‬ﺗﺢ‪ :‬ﻋﺒﺪ ﺍﻟﺴ‪‬ﻼﻡ ﳏﻤ‪‬ﺪ ﻫﺎﺭﻭﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ–ﻣﺼﺮ‪ ،‬ﺝ‪ ،1‬ﻁ‪1418 ،7‬ﻫـ‪1998/‬ﻡ‪،‬‬
‫ﺹ‪.51‬‬
‫‪- 2‬ﺍﳉﺎﺣﻆ‪ ،‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘ‪‬ﺒﻴﲔ‪ ،‬ﺗﺢ‪ :‬ﻋﺒﺪ ﺍﻟﺴ‪‬ﻼﻡ ﳏﻤ‪‬ﺪ ﻫﺎﺭﻭﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ–ﻣﺼﺮ‪ ،‬ﺝ‪ ،4‬ﻁ‪1418 ،7‬ﻫـ‪1998/‬ﻡ‪،‬‬
‫ﺹ‪.55‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.55‬‬
‫‪ - 4‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.56 ،55‬‬
‫‪ - 5‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﻌﺘﺰ‪ ،‬ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺗﺢ‪ :‬ﻋﺮﻓﺎﻥ ﻣﻄﺮﺟﻲ‪ ،‬ﻣﺆ ‪‬ﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﱠﻘﺎﻓﻴﺔ‪ ،‬ﺑﲑﻭﺕ ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1433 ،1‬ﻫـ‪2012/‬ﻡ‪،‬‬
‫ﺹ‪ ) 9‬ﻣﻘﺪ‪‬ﻣﺔ ﺍﻟﻜﺘﺎﺏ (‪.‬‬
‫‪-11-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﻋﻦ ﻣﻔﻬﻮﻣﻪ ﺍﻟﻠﱡﻐﻮﻱ‪ ،‬ﻭﻗﺴ‪‬ﻢ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﺑﻌﺪﻣﺎ ﺗﻨﺎﻭﻝ ﺩﺭﺍﺳﺔ ﺍﻟﺒﺪﻳﻊ ﺩﺭﺍﺳﺔﹰ ﻣﻨﻬﺠﻴﺔﹰ ﺃﹶﺩﺭﺝ‪ ‬ﻓﻴﻬﺎ ﻋﻠﻢ‬
‫ﺍﻟﺒﺪﻳﻊ ﲢﺖ ﲬﺴﺔ ﺃﺑﻮﺍﺏ‪ ،‬ﺗ‪‬ﻌﺪ‪ ‬ﻣﻦ "ﺃﺻﻮﻝ ﺍﻟﺒﺪﻳﻊ ﺍﻟﻜﱪﻯ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﻭﻫﻲ‪ :‬ﺍﻻﺳﺘﻌﺎﺭﺓ‪،‬‬
‫ﻭﺍﳉﻨﺎﺱ‪ ،‬ﻭﺍﳌﻄﺎﺑﻘﺔ‪ ،‬ﻭﺭﺩ‪ ‬ﺃﻋﺠﺎﺯ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪ‪‬ﻣﻬﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﻣﻦ ﺍﻟﺒﺪﻳﻊ ﻓﻬﻮ‪-‬ﻛﻤﺎ‬
‫ﻳﻘﻮﻝ‪ : -‬ﻣﺬﻫﺐ ﲰ‪‬ﺎﻩ ﻋﻤﺮﻭ ﺍﳉﺎﺣﻆ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ"‪.1‬‬

‫ﻭﻗﺪ ﲢﺪ‪‬ﺙ ﺑﻦ ﺍﳌﻌﺘﺰ ﻋﻦ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺒﺪﻳﻊ ﻭﻫﻮ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ‪ ،‬ﻭﻗﺎﻝ ﻋﻨﻪ‪":‬ﻫﻮ‬
‫ﻣﺬﻫﺐ ﲰ‪‬ﺎﻩ ﻋﻤﺮﻭ ﺍﳉﺎﺣﻆ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﺏ ﻣﺎ ﺃﻋﻠﻢ ﺃﻧ‪‬ﻲ ﻭﺟﺪﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻪ ﺷﻴﺌﺎ‬
‫ﻭﻫﻮ ﻳ‪‬ﻨﺴﺐ‪ ‬ﺇﱃ ﺍﻟﺘﻜﻠﱡﻒ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋ‪‬ﻠﻮ‪‬ﺍ ﻛﺒﲑ‪‬ﺍ"‪ ،2‬ﻭﺑﻌﺪ ﺗﻀﻤﲔ ﻛﺘﺎﺑﻪ ﲬﺴﺔ ﺃﺑﻮﺍﺏ ﺗﻨﺪﺭﺝ‬
‫ﻛﻠﱡﻬﺎ ﲢﺖ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﻓﻴﻬﺎ ﺳﺒ‪‬ﺎﻗﹰﺎ ﺇﱃ ﺿﻢ‪ ‬ﻛﻞﱢ ﻣﺎ ﻛﹸﺘﺐ ﻓﻴﻪ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﺑﻌﺾ‬
‫ﻭﺟﻮﻩ ﳏﺎﺳﻦ ﺍﻟﻜﻼﻡ ﻭﻫﻲ‪":‬ﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﺍﻋﺘﺮﺍﺽ ﻛﻼﻡ ﰲ ﻛﻼﻡ ﱂ ﻳﺘﻤﻢ ﺍﻟﺸ‪‬ﺎﻋﺮ ﻣﻌﻨﺎﻩ ﰒﱠ ﻳﻌﻮﺩ ﺇﻟﻴﻪ‬
‫ﻓﻴﺘﻤﻤﻪ ﰲ ﺑﻴﺖ ﻭﺍﺣﺪ‪ ،‬ﺍﻟﺮ‪‬ﺟﻮﻉ‪ ،‬ﺣﺴﻦ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﻌﲎ ﺇﱃ ﻣﻌﲎ‪ ،‬ﺗﺄﻛﻴﺪ ﺍﳌﺪﺡ ﲟﺎ ﻳﺸﺒﻪ ﺍﻟﺬﱠﻡ‪،‬‬
‫ﲡﺎﻫﻞ ﺍﻟﻌﺎﺭﻑ‪ ،‬ﻫﺰﻝﹲ ﻳ‪‬ﺮﺍﺩ ﺑﻪ ﺍﳉﺪ‪ ،‬ﺣﺴﻦ ﺍﻟﺘ‪‬ﻀﻤﲔ‪ ،‬ﺍﻟﺘﻌﺮﻳﺾ ﻭﺍﻟﻜﻨﺎﻳﺔ‪ ،‬ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻟﺼ‪‬ﻔﺔ‬
‫))ﺍﳌﺒﺎﻟﻐﺔ((‪ ،‬ﺣﺴﻦ ﺍﻟﺘ‪‬ﺸﺒﻴﻪ‪ ،‬ﺇﻋﻨﺎﺕ ﺍﻟﺸ‪‬ﺎﻋﺮ ﻧﻔﺴﻪ ﰲ ﺍﻟﻘﻮﺍﰲ ﻭﺗﻜﻠﱡﻔﻪ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻟﻴﺲ ﻟﻪ‪ ،‬ﺃﻭ ﻟﺰﻭﻡ ﻣﺎ‬
‫ﻳﻠﺰﻡ‪ ،‬ﺣﺴﻦ ﺍﻻ‪‬ﺑﺘﺪﺍﺀﺍﺕ"‪ ،3‬ﻟﺘﺘ‪‬ﻀﺢ ﻟﻨﺎ ﻣﻦ ﻫﺬﺍ ﻓﻨﻮﻥ ﺍﻟﺒﺪﻳﻊ ﻋﻨﺪ ﺑﻦ ﺍﳌﻌﺘﺰ‪ ،‬ﻭﻟﻌﻞﱠ ﰲ ﻫﺬﻩ ﺍﶈﺎﻭﻟﺔ‬
‫ﺗﺄﺳﻴﺲ‪ ‬ﻟﻘﻴﺎﻡ ﺍﻟﺒﺪﻳﻊ ﻛﻌﻠﻢﹴ ﺑﻼﻏﻲ ﻣﺴﺘﻘﻞﱟ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪.‬‬

‫ﻭﱂ ﻳﻐﺐ‪ ‬ﻋﻨﺼﺮ‪ ‬ﺍﻟﺒﺪﻳﻊ ﻋﻦ ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ )ﺕ‪337‬ﻫـ(‪ ،‬ﻓﻘﺪ ﺟﻌﻞ ﻣﻨﻪ ﻣﻨﻬﺠ‪‬ﺎ ﰲ ﺗﺄﻟﻴﻔﻪ‬
‫ﻟﻜﺘﺎﺑﻪ ))ﻧﻘﺪ ﺍﻟﺸ‪‬ﻌﺮ((‪ ،‬ﻭﺟﺎﺀ ﰲ ﻛﺘﺎﺑﻪ ﺍﻵﺧﺮ ))ﺟﻮﺍﻫﺮ ﺍﻷﻟﻔﺎﻅ(( "ﻭﻫﺬﺍ ﻛﺘﺎﺏ‪)) :‬ﺟﻮﺍﻫﺮ‬
‫ﺍﻷﻟﻔﺎﻅ(( ﻷﰊ ﺍﻟﻔﺮﺝ ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺻﺎﺣﺐ ﻛﺘﺎﰊ‪)) ‬ﻧﻘﺪ ﺍﻟﺸ‪‬ﻌﺮ((‬
‫ﻭ))ﻧﻘﺪ ﺍﻟﻨﺜﺮ(( ﻭﺃﺣﺪ‪ ‬ﺭﺟﻠﲔ ﳘﺎ ﺃﻭ‪‬ﻝﹸ ﻣﻦ ﻋﺮﻑ ﻋﻠﻢ ))ﺍﻟﺒﺪﻳﻊ(( ﻭﺭﺳﻢ ﻃﺮﻳﻘﺔ‪ ،‬ﻭﺃﻭﺿﺢ ‪‬ﺠﻪ‪،‬‬
‫ﻭﺃﺑﺎﻥ ﻟﻠﻨ‪‬ﺎﺱ ﺳﺒﻴﻠﻪ"‪ ،4‬ﻭﳑ‪‬ﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥﱠ ﺍﳌﺆﻟﱢﻒ ﺫﻭ ﻣﻠﻜﺔ‪ ‬ﻧﻔﺴﻴﺔ‪ ‬ﺷﻐﻮﻓﺔ ﺑﺎﻟﺒﺪﻳﻊ ﺇﻳﺮﺍﺩﻩ ﻟﻮﺟﻮﻩ‬

‫‪ - 1‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺘﻴﻖ‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ‪ ،‬ﺩﺍﺭ ﺍﻟ‪‬ﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪ ،‬ﺹ‪.14‬‬
‫‪ - 2‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﻌﺘﺰ‪ ،‬ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺹ‪.69‬‬
‫‪ - 3‬ﻳﻨﻈﺮ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺘﻴﻖ‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺹ‪.15‬‬
‫‪ - 4‬ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺟﻮﺍﻫﺮ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﺗﺢ‪ :‬ﳏﻤ‪‬ﺪ ﳏﻲ ﺍﻟﺪ‪‬ﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪،1‬‬
‫‪1405‬ﻫـ‪1985/‬ﻡ‪ ،‬ﺹ‪)04‬ﻣﻘ ‪‬ﺪﻣﺔ ﺍﶈﻘﱢﻖ(‪.‬‬
‫‪-12-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﻣﺘﻌﺪ‪‬ﺩﺓ ﻋﺪ‪‬ﻫﺎ ﻣﻦ ﳏﺎﺳﻦ ﺍﻟﺒﻼﻏﺔ ﻭﰲ ﺗﻜﻮ‪‬ﻥ ﺍﻟﺒﺪﻳﻊ ﻋﻨﺪﻩ‪ ،‬ﻭﺫﻛﺮﻫﺎ ﰲ ﻗﻮﻟﻪ "ﻭﺃﺣﺴﻦ ﺍﻟﺒﻼﻏﺔ‪:‬‬
‫ﺍﻟﺘ‪‬ﺮﺻﻴﻊ‪ ،‬ﻭﺍﻟﺴ‪‬ﺠﻊ‪ ،‬ﻭﺍﺗ‪‬ﺴﺎﻕ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﺍﻋﺘﺪﺍﻝ ﺍﻟﻮﺯﻥ‪ ،‬ﻭﺍﺷﺘﻘﺎﻕ ﻟﻔﻆ‪ ‬ﻣﻦ ﻟﻔﻆ‪ ،‬ﻭﻋﻜﺲ ﻣﺎ ﻧ‪‬ﻈ‪‬ﻢ‪ ‬ﻣﻦ‬
‫ﺑﻨﺎﺀٍ‪ ،‬ﻭﺗﻠﺨﻴﺺ ﺍﻟﻌﺒﺎﺭﺓ ﺑﺄﻟﻔﺎﻅ‪ ‬ﻣﺴﺘﻌﺎﺭﺓ‪ ،‬ﻭﺇﻳﺮﺍﺩ ﺍﻷﻗﺴﺎﻡ ﻣﻮﻓﻮﺭﺓ ﺑﺎﻟﺘ‪‬ﻤﺎﻡ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﳌﻘﺎﺑﻠﺔ ﲟﻌﺎﻥ‪‬‬
‫ﻣﺘﻌﺎﺩﻟﺔ‪ ،‬ﻭﺻﺤ‪‬ﺔ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ ﺑﺎﺗ‪‬ﻔﺎﻕ ﺍﻟﻨ‪‬ﻈﻮﻡ‪ ،‬ﻭﺗﻠﺨﻴﺺ ﺍﻷﻭﺻﺎﻑ ﺑﻨﻔﻲ ﺍﳋﻼﻑ‪ ،‬ﻭﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺮ‪‬ﺻﻒ‬
‫ﺑﺘﻜﺮﻳﺮ ﺍﻟﻮﺻﻒ‪ ،‬ﻭﺗﻜﺎﻓﺆ ﺍﳌﻌﺎﱐ ﰲ ﺍﳌﻘﺎﺑﻠﺔ‪ ،‬ﻭﺍﻟﺘ‪‬ﻮﺍﺯﻱ‪ ،‬ﻭﺇﺭﺩﺍﻑ ﺍﻟﻠﱠﻮﺍﺣﻖ‪ ،‬ﻭﲤﺜﻴﻞ ﺍﳌﻌﺎﱐ"‪ ،1‬ﻭﻟﻌ ﱠﻞ‬
‫ﻫﺬﻩ ﺍﳌﺒﺎﺣﺚ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ ﰲ ﻣﻘﺎﺻﺪ ﺍﻟﺒﻼﻏﺔ ﻭﲤﺎﻡ ﻣﻌﺎﻧﻴﻬﺎ ﺗﻌﺪ‪ ‬ﻋﻨﺎﺻﺮ ﻣﻬﻤﺔ ﰲ ﺑﻨﺎﺀ‬
‫ﻭﺍﺋﺘﻼﻑ ﺃﻟﻔﺎﻅ ﺍﻟﻜﻼﻡ ﺍﻟﺒﻠﻴﻎ ﻭﺍﻟﻔﺼﻴﺢ ﻭﺍﺗ‪‬ﺴﺎﻕ ﻧﻈﻤﻪ ﻭﻣﻌﺎﻧﻴﻪ‪ ،‬ﻣﺎ ﳚﻌﻠﻪ ﺫﺍ ﻗﻴﻤﺔ ﺑﺪﻳﻌﻴﺔ ﻣﺘﻜﺎﻣﻠﺔ ‪.‬‬

‫ﺃﻣ‪‬ﺎ ﻋﻨﺪ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳉﺮﺟﺎﱐ )ﺕ‪366‬ﻫـ( ﻓﻘﺪ ﳓﻰ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﻣﻨﺤﻰ ﺁﺧﺮ‪ ،‬ﻓﻔﻲ‬
‫ﺍﺭﺗﺒﺎﻁ ﺍﻟﺒﺪﻳﻊ ﺑﺎﻟﺸ‪‬ﻌﺮ‪ ،‬ﻭﺍﺣﺘﺬﺍﺀ ﺍﻟﺸ‪‬ﻌﺮﺍﺀ ﺣﺬﻭﻩ ﰲ ﺷﻌﺮﻫﻢ ﻓﻘﺪ ﻣﻴ‪‬ﺰ ﺍﳉﺮﺟﺎﱐ ﺑﲔ ﺍﻟﺒﺪﻳﻊ ﰲ ﺷﻌﺮ‬
‫ﺍﻷﻗﺪﻣﲔ ﻭﻣﺎ ﻳﺘﻤﻴ‪‬ﺰ ﺑﻪ‪ ،‬ﻭﻣﺎ ﺁﻝ ﺇﻟﻴﻪ ﰲ ﺷﻌﺮ ﺍﶈﺪﺛﲔ ﻓﻴﻤﺎ ﺍﻋﺘﱪﻩ ﺗﻘﻠﻴﺪ‪‬ﺍ‪ " ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﺇﻧ‪‬ﻤﺎ‬
‫ﺗﻔﺎﺿﻞﹸ ﺑﲔ ﺍﻟﺸ‪‬ﻌﺮﺍﺀ ﰲ ﺍﳉﻮﺩﺓ ﻭﺍﳊﺴﻦ ﺑﺸﺮﻑ ﺍﳌﻌﲎ ﻭﺻﺤ‪‬ﺘﻪ‪ ،‬ﻭﺟﺰﺍﻟﺔ ﺍﻟﻠﱠﻔﻆ ﻭﺍﺳﺘﻘﺎﻣﺘﻪ‪ ،‬ﻭﺗ‪‬ﺴ‪‬ﻠﱢﻢ‪‬‬
‫ﺍﻟﺴ‪‬ﺒﻖ ﻓﻴﻪ ﳌﻦ ﻭﺻﻒ ﻓﺄﺻﺎﺏ‪ ،‬ﻭﺷﺒ‪‬ﻪ ﻓﻘﺎﺭﺏ‪ ،‬ﻭﺑﺪﻩ‪ ‬ﻓﺄﻏﺰ‪‬ﺭ‪ ،‬ﻭﳌﻦ ﻛﹶﺜﹸﺮﺕ ﺳﻮﺍﺋﺮ ﺃﻣﺜﺎﻟﻪ ﻭﺷﻮﺍﺭﺩ‬
‫ﺃﺑﻴﺎﺗﻪ‪ ،‬ﻭﱂ ﺗﻜﹸﻦ ﺗﻌﺒﺄ ﺑﺎﻟﺘ‪‬ﺠﻨﻴﺲ ﻭﺍﳌﻄﺎﺑﻘﺔ ﻭﻻ ﲢﻔﻞ ﺑﺎﻹﺑﺪﺍﻉ ﻭﺍﻻﺳﺘﻌﺎﺭﺓ ﺇﺫﺍ ﺣﺼﻞ ﳍﺎ ﻋﻤﻮﺩ ﺍﻟﺸ‪‬ﻌﺮ‬
‫ﻭﻧﻈﺎﻡ ﺍﻟﻘﺮﻳﺾ"‪.2‬‬

‫ﻟﺬﺍ ﺍﺗ‪‬ﺴﻢ ﺷﻌﺮ ﺍﻷﻗﺪﻣﲔ ﺑﺘﻤﻴ‪‬ﺰﻩ ﺑﺎﳉﻮﺩﺓ ﻭﲨﺎﻟﻴﺔ ﺍﻟﺘ‪‬ﻌﺒﲑ ﻭﺣﺪﺍﺛﺘﻪ‪ ،‬ﺃﻣ‪‬ﺎ ﻋﻨﺪ ﺍﶈﺪﺛﲔ ﻓﻘﺪ ﺃﺧﺬ ﻃﺎﺑﻌ‪‬ﺎ‬
‫ﺗﻘﻠﻴﺪﻳﺎﹰ ﺍﺗ‪‬ﺼﻒ ﺑﺎﻟﺼ‪‬ﻨﻌﺔ ﻭﺍﻟﻘﺼﺪ ﻭﺍﻹﻓﺮﺍﻁ‪ ،‬ﻭﻗﺎﻝ ﺍﳉﺮﺟﺎﱐ ﰲ ﺫﻟﻚ "ﻓﻠﻤ‪‬ﺎ ﺃﻓﻀﻰ ﺍﻟﺸ‪‬ﻌﺮ ﺇﱃ ﺍﶈﺪﺛﲔ‪،‬‬
‫ﻭﺭ‪‬ﺃﹶﻭ‪ ‬ﻣﻮﺍﻗﻊ ﺗﻠﻚ ﺍﻷﺑﻴﺎﺕ ﻣﻦ ﺍﻟﻐﺮﺍﺑﺔ ﻭﺍﳊﺴﻦ‪ ،‬ﻭﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﺃﺧﻮﺍ‪‬ﺎ ﰲ ﺍﻟﺮ‪‬ﺷﺎﻗﺔ‪ ،‬ﻭﺍﻟﻠﱡﻄﻒ ‪،‬ﺗﻜﻠﱠﻔﻮﺍ‬
‫ﺍﻻﺣﺘﺬﺍﺀ ﻋﻠﻴﻬﺎ ﻓﹶﺴﻤ‪‬ﻮﻩ‪ ‬ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻓﻤﻦ ﳏﺴﻦﹴ ﻭﻣﺴﻲﺀٍ‪ ،‬ﻭﳏﻤﻮﺩ‪ ‬ﻭﻣﺬﻣﻮﻡﹴ‪ ،‬ﻭﻣ‪‬ﻘﺘﺼﺪ‪ ‬ﻭﻣﻔﺮﻁ‪ ،3"‬ﻭﱂ‬
‫ﻳ‪‬ﻌ‪‬ﻂ‪ ‬ﺍﳉﺮﺟﺎﱐ ﻓﻨﻮﻥ ﺍﻟﺒﺪﻳﻊ ﺃﳘﱢﻴﺔﹰ ﺑﺎﻟﻐﺔﹰ‪ ،‬ﻭﺫﻛﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻨﻮﻥ ﺃﻧﻮﺍﻋ‪‬ﺎ ﻗﻠﻴﻠﺔ ﻓﻘﻂ ﻣﺎ ﻳﱪ‪‬ﺭ ﻗﻠﱠﺔ ﻋﻨﺎﻳﺘﻪ‬
‫‪‬ﺎ‪" ،‬ﻭﺍﻟﺼ‪‬ﻨﻮﻑ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻻ ﺗﺘﺠﺎﻭﺯ ﺍﻻﺳﺘﻌﺎﺭﺓ ﻭﺍﻟﺘ‪‬ﺠﻨﻴﺲ‪ ،‬ﻭﺍﳌﻄﺎﺑﻘﺔ ﻭﺍﻟﺘ‪‬ﻘﺴﻴﻢ‪ ،‬ﻭﺍﳉﺮﺟﺎﱐ‬

‫‪ - 1‬ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺟﻮﺍﻫﺮ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﺹ‪) 3‬ﻣﻘ ‪‬ﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ(‪.‬‬

‫‪ - 2‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺍﻟﻮﺳﺎﻃﺔ ﺑﲔ ﺍﳌﺘﻨﺒ‪‬ﻲ ﻭﺧﺼﻮﻣﻪ‪ ،‬ﺗﺢ‪ :‬ﳏﻤ‪‬ﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻭﻋﻠﻲ ﳏﻤ‪‬ﺪ ﺍﻟﺒﺠﺎﻭﻱ‪ ،‬ﻣﻄﺒﻌﺔ ﻋﻴﺴﻰ‬
‫ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪ ،‬ﺩﻁ‪1386 ،‬ﻫـ‪1966/‬ﻡ‪ ،‬ﺹ‪.34 ،33‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.34‬‬
‫‪-13-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﻻ ﻳﺸﻐﻞ ﺑﺘﻌﺮﻳﻔﺎ‪‬ﺎ ﻛﻤﺎ ﺷ‪‬ﻐ‪‬ﻞﹶ ‪‬ﺎ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻳﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﻛﺜﲑﺓ ﻭﻟﻜﻨ‪‬ﻬﺎ ﻣﺘﺪﺍﺧﻠﺔ‪،‬‬
‫ﻭﻳﻨﻬﻰ ﻋﻠﻰ ﻣﻦ ﻳﻘﺼﺮ‪ ‬ﻋﻠﻤﻪ ﻭﻳﺴﻮﺀ ﲤﻴﻴﺰﻩ‪ ،‬ﳑ‪‬ﻦ ﺍﻧﺸﻐﻠﻮﺍ ﺑﺎﻟﺒﻼﻏﺔ ﻭﱂ ﻳﻌﺮﻓﻮﺍ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ‬
‫ﻭﺍﳌﻄﺎﺑﻘﺔ"‪.1‬‬

‫ﺃﻣ‪‬ﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻵﻣﺪﻱ )ﺕ‪370‬ﻫـ( ﻓﻠﻢ ﻳﺬﻫﺐ ﺑﻌﻴﺪ‪‬ﺍ ﻋﻤ‪‬ﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ‬
‫ﻛﺘﺎﺑﻪ ))ﺍﳌﻮﺍﺯﻧﺔ(( ﻭﰲ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﺒﺪﻳﻊ ﰲ ﺷﻌﺮ ﺃﰊ ﲤﱠﺎﻡ‪" ،‬ﺃﻥﱠ ﺃﺑﺎ ﲤﱠﺎﻡ ﻳﺮﻳﺪ ﺍﻟﺒﺪﻳﻊ ﻓﻴﺨﺮﺝ ﺇﱃ‬
‫ﺍﶈﺎﻝﹺ‪ ،‬ﻭﻫﺬﺍ ﳓﻮ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ‪:‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﻌﺘﺰ ﺑﺎﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﺫﻛﺮ ﻓﻴﻪ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﻣﺎ ﺭﻭﺍﻩ ﳏﻤ‪‬ﺪ ﺑﻦ ﺩﺍﻭﺩ ﻋﻦ ﳏﻤ‪‬ﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﻬﺮﻭﻳﻪ ﻋﻦ ﺃﺑﻴﻪ‪ :‬ﺃﻥﱠ ﺃﻭ‪‬ﻝ ﻣﻦ ﺃﻓﺴﺪ ﺍﻟﺸ‪‬ﻌﺮ ‪:‬ﻣﺴﻠﻢ‬
‫ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻭﺃﻥﱠ ﺃﺑﺎ ﲤﱠﺎﻡ ﺍﺗ‪‬ﺒﻌﻪ ﻭﺳﻠﻚ‪ ‬ﰲ ﺍﻟﺒﺪﻳﻊ ﻣﺬﻫﺒﻪ ﻓﺘﺤﻴ‪‬ﺮ‪ ‬ﻓﻴﻪ‪ ،‬ﻛﺄﻧ‪‬ﻬﻢ ﻳﺮﻳﺪﻭﻥ ﺇﻏﺮﺍﻗﻪ ﰲ ﻃﻠﺐ‬
‫ﺍﻟﻄﱢﺒﺎﻕ ﻭﺍﻟﺘ‪‬ﺠﻨﻴﺲ ﻭﺍﻻﺳﺘﻌﺎﺭﺍﺕ‪ ،‬ﻭﺇﺳﺮﺍﻓﻪ ﰲ ﺍﻟﺘﻤﺎﺱ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﻭﺗﻮﺷﻴﺢ ﺷﻌﺮﻩ ‪‬ﺎ‪ ،‬ﺣﱴ ﺻﺎﺭ‬
‫ﻛﺜﲑ‪ ‬ﳑ‪‬ﺎ ﺃﺗﻰ ﺑﻪ ﻣﻦ ﺍﳌﻌﺎﱐ ﻻ ﻳﻌﺮﻑ ﻭﻻ ﻳﻌﻠﻢ ﻏﺮﺿﻪ ﻓﻴﻬﺎ ﺇﻟﱠﺎ ﺑﻌﺪ ﺍﻟﻜﺪ‪ ‬ﻭﺍﻟﻔﻜﺮ ﻭﻃﻮﻝ ﺍﻟﺘ‪‬ﺄﻣ‪‬ﻞ‪ ،‬ﻭﻣﻨﻪ‬
‫ﻣﺎ ﻻ ﻳﻌﺮﻑ ﻣﻌﻨﺎﻩ ﺇﻟﱠﺎ ﺑﺎﻟﻈﱠﻦ ﻭﺍﳊﺪﺱ"‪.2‬‬

‫ﻭﻧﻠﻤﺢ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺃﻥﱠ ﺍﻵﻣﺪﻱ ﺃﺭﺍﺩ ﺃﻥﹾ ﻳﱪﺯ ﺍﻟﺒﺪﻳﻊ ﰲ ﺷﻌﺮ ﺃﰊ ﲤﱠﺎﻡ ﻣﻦ ﺧﻼﻝ ﲢﻴ‪‬ﺮﻩ ﰲ ﺍﻟﺒﺪﻳﻊ‬
‫ﻭﺳﻠﻮﻛﻪ ﺇﻳﺎﻩ ﰲ ﺷﻌﺮﻩ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﻗﺒﻠﻪ‪.‬‬

‫ﻭﺇﺫﺍ ﻣﺎ ﺫﻫﺒﻨﺎ ﺇﱃ ﺍﻟﺮﻣ‪‬ﺎﱐ )ﺕ‪386‬ﻫـ( ﻓﻘﺪ ﺫﻛﺮ ﺃﺑﻮﺍﺏ ﺍﻟﺒﺪﻳﻊ ﻭﻋﺪ‪‬ﻫﺎ ﺿﻤﻦ ﺃﻗﺴﺎﻡ ﺍﻟﺒﻼﻏﺔ‬
‫ﻭﺟﻌﻠﻬﺎ ﰲ ﻋﺸﺮﺓ ﺃﻗﺴﺎﻡ ﰲ ﻗﻮﻟﻪ‪" :‬ﻭﺍﻟﺒﻼﻏﺔ ﻋﻠﻰ ﻋﺸﺮﺓ ﺃﻗﺴﺎﻡ‪ :‬ﺍﻹﳚﺎﺯ‪ ،‬ﻭﺍﻟﺘ‪‬ﺸﺒﻴﻪ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﺭﺓ‪،‬‬
‫ﻭﺍﻟﺘ‪‬ﻼﺅﻡ‪ ،‬ﻭﺍﻟﻔﻮﺍﺻﻞ‪ ،‬ﻭﺍﻟﺘ‪‬ﺠﺎﻧﺲ‪ ،‬ﻭﺍﻟﺘ‪‬ﺼﺮﻳﻒ‪ ،‬ﻭﺍﻟﺘ‪‬ﻀﻤﲔ‪ ،‬ﻭﺍﳌﺒﺎﻟﻐﺔ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﺒﻴﺎﻥ"‪ ،3‬ﻭﰲ ﺗﻨﺎﻭﻟﻪ‬
‫ﳍﺬﻩ ﺍﻷﺑﻮﺍﺏ ﰲ ﺗﻔﺴﲑﻩ‪ ،‬ﺫﻛﺮ ﺍﻟﺴ‪‬ﺠﻊ ﺿﻤﻦ ﺍﻟﻔﻮﺍﺻﻞ ﰲ ﻗﻮﻟﻪ ﺃﻳﻀ‪‬ﺎ‪" ،‬ﻭﺍﻟﻔﻮﺍﺻﻞ ﺑﻼﻏﺔ‪ ،‬ﻭﺍﻷﺳﺠﺎﻉ‬
‫ﻋﺠﻴﺐ‪ ،‬ﻭﺫﻟﻚ ﺃﻥﱠ ﺍﻟﻔﻮﺍﺻﻞ ﺗﺎﺑﻌﺔ ﻟﻠﻤﻌﺎﱐ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻷﺳﺠﺎﻉ ﻓﺎﳌﻌﺎﱐ ﺗﺎﺑﻌﺔ ﳍﺎ"‪ ،4‬ﻭ ﻟﻌﻞﱠ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ‬

‫‪ - 1‬ﺇﺑﺮﺍﻫﻴﻢ ﺳﻼﻣﺔ‪ ،‬ﺑﻼﻏﺔ ﺃﺭﺳﻄﻮ ﺑﲔ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻴﻮﻧﺎﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪1369 ،‬ﻫـ‪1950/‬ﻡ‪ ،‬ﺹ‪.240 ،239‬‬
‫‪ -2‬ﺍﻵﻣﺪﻱ‪ ،‬ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺷﻌﺮ ﺃﰊ ﲤﱠﺎﻡ ﻭ ﺍﻟﺒﺤﺘﺮﻱ‪ ،‬ﺗﺢ‪ ،‬ﺍﻟﺴ‪‬ﻴﺪ ﺃﲪﺪ ﺻﻘﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﻨ‪‬ﻴﻞ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺝ‪،3‬ﻁ‪،4‬‬
‫‪1410‬ﻫـ‪1990 /‬ﻡ‪ ،‬ﺹ‪.139 ،138‬‬
‫‪ - 3‬ﺍﻟﺮﻣ‪‬ﺎﱐ‪ ،‬ﺍﻟﻨ‪‬ﻜﺖ ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺿﻤﻦ ))ﺛﻼﺙ ﺭﺳﺎﺋﻞ ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ((‪ ،‬ﺗﺢ‪ :‬ﳏﻤ‪‬ﺪ ﺧﻠﻒ ﺍﷲ ﺃﲪﺪ ﻭ ﳏﻤ‪‬ﺪ ﺯﻏﻠﻮﻝ‬
‫ﺳﻼﻡ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ﻣﺼﺮ‪ ،‬ﻁ‪ ،3‬ﺩﺕ ‪ ،‬ﺹ‪.76‬‬
‫‪ - 4‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.97‬‬
‫‪-14-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﺮﻣ‪‬ﺎﱐ ﱂ ﻳﻜﻦ ﻣ‪‬ﻬﻤ‪‬ﺎ ﻟﺪﻳﻪ ﺑﻘﺪﺭ ﻣﺎ ﻛﺎﻥ ﻗﺎﺻﺪ‪‬ﺍ ﻹﺑﺮﺍﺯ ﻭﺟﻮﻩ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ‬
‫ﺭﺳﺎﻟﺘﻪ‪.‬‬

‫ﺃﻣ‪‬ﺎ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﻋﻨﺪ ﺃﰊ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ )ﺕ‪395‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ ))ﺍﻟﺼ‪‬ﻨﺎﻋﺘﲔ((‪ ،‬ﻓﻘﺪ ﺃﺩﺧﻞ‬
‫ﻓﻴﻪ ﻓﻨﻮﻧ‪‬ﺎ ﺑﻼﻏﻴﺔ ﻣﺘﻌﺪ‪‬ﺩﺓ ﺟﻌﻠﻬﺎ ﰲ ﲬﺴﺔ ﻭﺛﻼﺛﲔ ﻧﻮﻋ‪‬ﺎ ﺑﻼﻏﻴ‪‬ﺎ ﺣﺼﺮﻫﺎ ﰲ ﺑﺎﺏ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻓﺮﺩ‬
‫ﻟﻪ ﺑﺎﺑ‪‬ﺎ ﻣﺴﺘﻘﻼ‪ ‬ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻋﺮﺿﻪ ﻣﻦ ﺍﻟﺒﺪﻳﻊ ﺇﱃ ﻣﺎ ﻋﺮﻓﻪ ﺍﻷﻗﺪﻣﻮﻥ ﻋﻨﻪ‪ ،‬ﰲ‬
‫ﻗﻮﻟﻪ‪" :‬ﻓﻬﺬﻩ ﺃﻧﻮﺍﻉ ﺍﻟﺒﺪﻳﻊ ﺍﻟﱵ ﺍﺩ‪‬ﻋﻰ ﻣﻦ ﻻ ﺭﻭﺍﻳﺔ ﻟﻪ ﻭﻻ ﺩﺭﺍﻳﺔ ﻋﻨﺪﻩ ﺃﻥﱠ ﺍﶈﺪﺛﲔ ﺍﺑﺘﻜﺮﻭﻫﺎ ﻭﺃﻥﱠ‬
‫ﺍﻟﻘﺪﻣﺎﺀ ﱂ ﻳﻌﺮﻓﻮﻫﺎ؛ ﻭﺫﻟﻚ ﳌﺎﱠ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﻔﺨ‪‬ﻢ ﺃﻣﺮ ﺍﶈﺪﺛﲔ؛ ﻷﻥﱠ ﻫﺬﺍ ﺍﻟﻨ‪‬ﻮﻉ ﻣﻦ ﺍﻟﻜﻼﻡ ﺇﺫﺍ ﺳﻠﻢ ﻣﻦ‬
‫ﺍﻟﺘﻜﻠﱡﻒ‪ ،‬ﻭﺑﺮﺉ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻛﺎﻥ ﰲ ﻏﺎﻳﺔ ﺍﳊﺴﻦ‪ ،‬ﻭ‪‬ﺎﻳﺔ ﺍﳉﻮﺩﺓ"‪.1‬‬

‫ﺃﻣ‪‬ﺎ ﺍﻟﺒﺎﻗﻠﱠﺎﱐ )ﺕ ‪403‬ﻫـ( ﻓﺘﻨﺎﻭﻝ ﺍﻟﺒﺪﻳﻊ ﺑﺬﻛﺮﻩ ﲬﺴﺔ ﻭﺛﻼﺛﲔ ﻓﻨ‪‬ﺎ ﺑﻼﻏﻴ‪‬ﺎ ﺟﻌﻠﻬﺎ ﰲ ﻓﺼﻞ ﺣﻮﻝ‬
‫ﺑﺎﺏ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺑﻌﺪ ﺫﻛﺮﻩ ﳍﺬﻩ ﺍﻷﻧﻮﺍﻉ ‪":‬ﻭﻭﺟﻮﻩ ﺍﻟﺒﺪﻳﻊ ﻛﺜﲑﺓ ﺟﺪ‪‬ﺍ‪ ،‬ﻓﺎﻗﺘﺼﺮﻧﺎ ﻋﻠﻰ ﺫﻛﺮ‬
‫ﺑﻌﻀﻬﺎ‪ ،‬ﻭﻧﺒ‪‬ﻬﻨﺎ ﺑﺬﻟﻚ ﻋﻠﻰ ﻣﺎ ﱂ ﻧﺬﻛﺮ‪ ،‬ﻛﺮﺍﻫﺔ ﺍﻟﺘ‪‬ﻄﻮﻳﻞ‪ ،‬ﻓﻠﻴﺲ ﺍﻟﻐﺮﺽ ﺫﻛﺮ ﲨﻴﻊ ﺃﺑﻮﺍﺏ ﺍﻟﺒﺪﻳﻊ"‪.2‬‬

‫ﻭﲟﺎ ﺃﻥﱠ ﻛﺘﺎﺏ ﺍﻟﺒﺎﻗﻠﱠﺎﱐ ﻋﻦ ))ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ((‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﻐﺮﺽ ﻣﻦ ﺫﻛﺮﻩ ﻷﻧﻮﺍﻉ ﺍﻟﺒﺪﻳﻊ ﺫﺍ ﺃﳘﻴ ‪‬ﺔ‬
‫ﺑﺎﻟﻐﺔ‪ ‬ﺑﻘﺪﺭ ﻣﺎ ﻛﺎﻥ ﺍﻟﻐﺮﺽ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﺇﻋﺠﺎﺯ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺑﺪﻳﻊ ﻧﻈﻤﻪ ﻣﻦ‬
‫ﺧﻼﻝ ﺍﺧﺘﻼﻓﻪ ﻭﲤﻴ‪‬ﺰﻩ ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﰲ ﺧﻄﺒﻬﻢ ﻭﺃﺷﻌﺎﺭﻫﻢ‪.‬‬

‫ﻭﰲ ﳏﺎﻭﻟﺘﻪ ﻟﺘﺤﺪﻳﺪ ﺍﳌﻌﲎ ﺍﻷﺩﻕ ﳌﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺫﻛﺮ ﺑﻦ ﺭﺷﻴﻖ ﺍﻟﻘﲑﻭﺍﱐ )ﺕ‪456‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ‬
‫))ﺍﻟﻌﻤﺪﺓ(( ﻣﻔﻬﻮﻣ‪‬ﺎ ﻟﻐﻮﻳ‪‬ﺎ ﺃﻭﺳﻊ ﻟﻠﺒﺪﻳﻊ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ‪":‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻻﺧﺘﺮﺍﻉ ﻭﺍﻹﺑﺪﺍﻉ‪ - ،‬ﻭﺇﻥﹾ ﻛﺎﻥ‬
‫ﻣﻌﻨﺎﳘﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﺣﺪ‪‬ﺍ ‪ -‬ﺃﻥﱠ ﺍﻻﺧﺘﺮﺍﻉ‪ :‬ﺧﻠﻖ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﱂ ﻳ‪‬ﺴﺒﻖ‪ ‬ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻹﺗﻴﺎﻥ ﲟﺎ ﱂ ﻳﻜﻦ ﻣﻨﻬﺎ‬
‫ﻗﻂ‪ ،‬ﻭﺍﻹﺑﺪﺍﻉ ﺇﺗﻴﺎﻥ ﺍﻟﺸ‪‬ﺎﻋﺮ ﺑﺎﳌﻌﲎ ﺍﳌﺴﺘﻈﺮﻑ‪ ،‬ﻭﺍﻟﺬﻱ ﱂ ﲡﺮﹺ ﺍﻟﻌﺎﺩﺓ ﲟﺜﻠﻪ‪ ،‬ﰒ ﻟﺰﻣﺘﻪ ﻫﺬﻩ ﺍﻟﺘ‪‬ﺴﻤﻴﺔ‬

‫‪- 1‬ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﺍﻟ ‪‬‬

‫ﺼﻨﺎﻋﺘﲔ‪ ،‬ﺗﺢ‪ :‬ﻋﻠﻲ ﳏ ‪‬ﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ ﻭﳏﻤ‪‬ﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ‪،1‬‬
‫‪1371‬ﻫـ‪1952/‬ﻡ‪ ،‬ﺹ‪.267‬‬
‫‪ - 2‬ﺍﻟﺒﺎﻗﻠﱠﺎﱐ‪ ،‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪ ،‬ﺹ‪.107‬‬
‫‪-15-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﺣﱴ ﻗﻴﻞ ﻟﻪ ﺑﺪﻳﻊ‪ ‬ﻭﺇﻥ ﻛﺜﺮ ﻭﺗﻜﺮ‪‬ﺭ‪ ،‬ﻓﺼﺎﺭ ﺍﻻﺧﺘﺮﺍﻉ ﻟﻠﻤﻌﲎ‪ ،‬ﻭﺍﻹﺑﺪﺍﻉ ﻟﻠﱠﻔﻆ؛ ﻓﺈﺫﺍ ﰎﱠ ﺍﻟﺸ‪‬ﺎﻋﺮ ﺃﻥ ﻳﺄﰐ‬
‫ﲟﻌﲎ ﳐﺘﺮﻉ ﰲ ﻟﻔﻆ‪ ‬ﺑﺪﻳﻊﹴ ﻓﻘﺪ ﺍﺳﺘﻮﱃ ﻋﻠﻰ ﺍﻷﻣﺪ‪ ،‬ﻭﺣﺎﺯ ﻗﺼﺐ ﺍﻟﺴ‪‬ﺒﻖﹺ"‪.1‬‬

‫ﻭﻳﺘ‪‬ﻀﺢ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻗﺎﻟﻪ ﺑﻦ ﺭﺷﻴﻖ‪ ،‬ﺃﻥﱠ ﺍﻟﺒﺪﻳﻊ ﻳﺘﻌﻠﱠﻖ ﺑﺎﻹﺗﻴﺎﻥ ﺑﺎﻷﻟﻔﺎﻅ‪ ،‬ﻟ‪‬ﻨ‪‬ﺴﻮﻕ‪ ‬ﻭﳔﺘﺮﻉ ‪‬ﺎ ﻣﻌﺎﱐ‬
‫ﺟﺪﻳﺪﺓ‪.‬‬

‫ﻭﳌﺎﱠ ﻭﺻﻞ ﺍﻷﻣﺮ ﺇﱃ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ )ﺕ‪471‬ﻫـ( ﻓﻘﺪ ﺗﻨﺎﻭﻝ ﺍﻟﺒﺪﻳﻊ ﻓﻴﻤﺎ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﳌﻌﲎ‪،‬‬
‫ﻭﲟﺎ ﺃﻥﱠ ﺍﻟﻠﱠﻔﻆ ﺗﺎﺑﻊ‪ ‬ﻟﻠﻤﻌﲎ؛ ﺫﻛﺮ ﺍﳉﺮﺟﺎﱐ ﰲ ))ﺃﺳﺮﺍﺭ ﺍﻟﺒﻼﻏﺔ(( ﺍﻟﺘ‪‬ﺠﻨﻴﺲ ﻭﺍﻟﺴ‪‬ﺠﻊ‪ ،‬ﻗﺎﺋﻠﹰﺎ ‪":‬ﺃﻣ‪‬ﺎ‬
‫))ﺍﻟﺘ‪‬ﺠﻨﻴﺲ(( ﻓﺈﻧ‪‬ﻚ ﻻ ﺗﺴﺘﺤﺴﻦ‪ ‬ﲡﺎﻧﺲ ﺍﻟﻠﱠﻔﻈﺘﲔ ﺇﻟﱠﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﻗﻊ ﻣﻌﻨﻴﻴﻬﻤﺎ ﻣﻦ ﺍﻟﻌﻘﻞ ﻣﻮﻗﻌ‪‬ﺎ ﲪﻴﺪ‪‬ﺍ‪،‬‬
‫ﻭﱂ ﻳﻜﻦ ﻣﺮﻣﻰ ﺍﳉﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ ﻣﺮﻣﻰ ﺑﻌﻴﺪ‪‬ﺍ"‪ ،2‬ﰒﱠ ﺣﺎﻭﻝ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﳘﻴﺔ ﺍﻟﺘ‪‬ﺠﻨﻴﺲ ﺑﺎﻟﻨ‪‬ﺴﺒﺔ ﻟﻠﻤﻌﲎ‬
‫ﰲ ﻗﻮﻟﻪ‪" :‬ﻓﻘﺪ ﺗﺒﻴ‪‬ﻦ ﻟﻚ ﺃﻥﱠ ﻣﺎ ﻳﻌﻄﻲ ))ﺍﻟﺘ‪‬ﺠﻨﻴﺲ(( ﻣﻦ ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﺃﻣﺮ‪ ‬ﱂ ﻳﺘﻢ ﺇﻟﱠﺎ ﺑﻨ‪‬ﺼﺮﺓ ﺍﳌﻌﲎ‪ ،‬ﺇﺫﹾ ﻟﻮ‬
‫ﻛﺎﻥ ﺑﺎﻟﻠﱠﻔﻆ ﻭﺣﺪﻩ‪ ‬ﳌﺎ ﻛﺎﻥ ﻓﻴﻪ ﺇﻟﱠﺎ ﻣﺴﺘﺤﺴﻦ‪ ،‬ﻭﳌﺎ ﻭ‪‬ﺟﺪ‪ ‬ﻓﻴﻪ ﻣﻌﻴﺐ‪ ‬ﻣﺴﺘﻬﺠﻦ‪ ،‬ﻭﻟﺬﻟﻚ ﺫﹸﻡ‪ ‬ﺍﻻﺳﺘﻜﺜﺎﺭ‬
‫ﻣﻨﻪ ﻭﺍﻟﻮﻟﻮﻉ‪ ‬ﺑﻪ"‪.3‬‬

‫ﻭﻳ‪‬ﻔﻬﻢ‪ ‬ﻣﻦ ﻛﻼﻡ ﺍﳉﺮﺟﺎﱐ ﺃﻥﱠ ﺣﺴﻦ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﲤﺎﻡ ﺍﳌﻌﺎﱐ ﻟﺬﻟﻚ ﺭﺍﻋﻰ ﺃﳘﻴﺔ ﺍﻟﺘ‪‬ﺠﻨﻴﺲ ﰲ ﺗﻮﻓﻴﺔ‬
‫ﺍﳌﻌﺎﱐ ﻭﺧﺪﻣﺘﻪ ﳍﺎ ﻟﻘﻴﻤﺘﻬﺎ‪.‬‬

‫ﻭﺟﺎﺀ ﰲ ﺫﻛﺮﻩ ﻟﻠﺴ‪‬ﺠﻊ ﻋﺪﻡ ﻋﻨﺎﻳﺔ ﺍﳌﺘﻘﺪ‪‬ﻣﲔ ﺑﻪ ﺣﻴﺚ ﻗﺎﻝ "ﻭﳍﺬﻩ ﺍﳊﺎﻟﺔ ﻛﺎﻥ ﻛﻼﻡ‪ ‬ﺍﳌﺘﻘﺪ‪‬ﻣﲔ‬
‫ﺍﻟﺬﻳﻦ ﺗﺮﻛﻮﺍ ﻓﻀﻞﹶ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﺴ‪‬ﺠﻊ‪ ،‬ﻭﻟﺰﻣﻮﺍ ﺳﺠﻴ‪‬ﺔ ﺍﻟﻄﱠﺒﻊ"‪ ،4‬ﻭﻗﺪ ﻻﻣﻬﻢ ﻋﻠﻰ ﺍﻹﺳﺮﺍﻑ ﰲ ﺗﻨﺎﻭﻝ‬
‫ﺍﻟﺒﺪﻳﻊ ﻟﺪﺭﺟﺔ ﺍﻹﺧﻼﻝ ﺑﺎﳌﻌﲎ ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ‪":‬ﻭﻗﺪ ﲡﺪ‪ ‬ﰲ ﻛﻼﻡ ﺍﳌﺘﺄﺧ‪‬ﺮﻳﻦ ﺍﻵﻥ ﻛﻼﻣ‪‬ﺎ ﲪﻞ ﺻﺎﺣﺒﻪ‬
‫ﻓﺮﻁ ﺷﻐﻔﻪ ﺑﺄﻣﻮﺭ ﺗﺮﺟﻊ ﺇﱃ ﻣﺎﻟﻪ ﺍﺳﻢ ﰲ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺇﱃ ﺃﻥﹾ ﻳﻨﺴﻰ ﺃﻧ‪‬ﻪ ﻳﺘﻜﻠﱠﻢ ﻟﻴ‪‬ﻔﻬﻢ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻴ‪‬ﺒﲔ‪،‬‬

‫‪ - 1‬ﺍﺑﻦ ﺭﺷﻴﻖ ﺍﻟﻘﲑﻭﺍﱐ‪ ،‬ﺍﻟﻌﻤﺪﺓ ﰲ ﳏﺎﺳﻦ ﺍﻟﺸ‪‬ﻌﺮ ﻭﺁﺩﺍﺑﻪ ﻭﻧﻘﺪﻩ‪ ،‬ﺗﺢ‪ :‬ﳏﻤ‪‬ﺪ ﳏﻲ ﺍﻟﺪ‪‬ﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺳﻮﺭﻳﺎ‪ ،‬ﻁ‪، 5‬‬
‫‪1401‬ﻫـ‪1981/‬ﻡ‪ ،‬ﺹ‪.265‬‬
‫‪ - 2‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺃﺳﺮﺍﺭ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺗﺢ‪ :‬ﺃﺑﻮ ﻓﻬﺪ ﳏﻤﻮﺩ ﳏﻤ‪‬ﺪ ﺷﺎﻛﺮ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﳌﺪﱐ‪ ،‬ﺟﺪ‪‬ﺓ‪ -‬ﺍﻟﺴ‪‬ﻌﻮﺩﻳﺔ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪ ،‬ﺹ‪.7‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.8‬‬
‫‪ - 4‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.8‬‬
‫‪-16-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﻭﻳ‪‬ﺨﻴ‪‬ﻞﹸ ﺇﻟﻴﻪ ﺃﻧ‪‬ﻪ ﺇﺫﺍ ﲨﻊ‪ ‬ﺑﲔ ﺃﻗﺴﺎﻡ ﺍﻟﺒﺪﻳﻊ ﰲ ﺑﻴﺖ ﻓﻼ ﺿﲑ ﺃﻥ ﻳﻘﻊ ﻣﺎ ﻋﻨﺎﻩ‪ ‬ﰲ ﻋﻤﻴﺎﺀ‪ ،‬ﻭﺃﻥﹾ ﻳ‪‬ﻮﻗﻊ‪‬‬
‫ﺍﻟﺴ‪‬ﺎﻣﻊ ﻣﻦ ﻃﻠﺒﻪ ﰲ ﺧﺒﻂ‪ ‬ﻋﺸﻮﺍﺀٍ‪ ،‬ﻭﺭ‪‬ﺑ‪‬ﻤﺎ ﻃﻤﺲ ﺑﻜﺜﺮﺓ ﻣﺎ ﻳﺘﻜﻠﱠﻔﻪ ﻋﻠﻰ ﺍﳌﻌﲎ ﻭﺃﻓﺴﺪﻩ"‪.1‬‬

‫ﻭﰲ ﺣﺪﻳﺜﻨﺎ ﻋﻦ ﺍﻟﺰ‪‬ﳐﺸﺮﻱ )ﺕ ‪538‬ﻫـ( ﺣﻮﻝ ﺍﻟﺒﺪﻳﻊ ﻓﺈﻧ‪‬ﻨﺎ ﳒﺪ ﺭﺃﻳ‪‬ﺎ ﺁﺧﺮ ﻋﻨﺪﻩ "ﻭﻋﻠﻰ ﻏﺮﺍﺭ‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﻧﺮﻯ ﺍﻟﺰ‪‬ﳐﺸﺮﻱ ﻻ ﻳ‪‬ﻌﲎ ﰲ ﺗﻔﺴﲑﻩ ))ﺍﻟﻜﺸ‪‬ﺎﻑ(( ﲟﺎ ﺟﺎﺀ ﰲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺑﺪﻳﻊ ﺇﻟﱠﺎ‬
‫ﻋﺮﺿ‪‬ﺎ‪ ،‬ﻷﻧ‪‬ﻪ ﱂ ﻳﻜﻦ ﻳﻌﺪ‪ ‬ﺍﻟﺒﺪﻳﻊ ﻋﻠﻤ‪‬ﺎ ﻣﺴﺘﻘﻠ‪‬ﺎ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﻌﺪ‪‬ﻩ ﺫﻳﻠﹰﺎ ﳍﺎ"‪.2‬‬

‫ﻭﻧﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥﱠ ﺍﻟﺰﳐﺸﺮﻱ ﱂ ﻳﻌﻂ‪ ‬ﺍﻟﺒﺪﻳﻊ ﻗﻴﻤﺔ ﺑﺎﻟﻐﺔ ﺗﻀﻌﻪ ﻣﻘﺎﻡ ﺍﻟﻌﻠﻢ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺗﻪ‪ " ،‬ﻭﻣﻊ ﺫﻟﻚ‬
‫ﻓﻘﺪ ﺍﺳﺘﺪﻋﺎﻩ ﺗﻔﺴﲑﻩ ﺍﻟﺒﻴﺎﱐ ﰲ ))ﺍﻟﻜﺸ‪‬ﺎﻑ(( ﺃﻥﹾ ﻳﺸﲑ ﺇﺷﺎﺭﺓﹰ ﺧﻔﻴﻔﺔﹰ ﺇﱃ ﻣﺎ ﻭﺭﺩ ﰲ ﺑﻌﺾ ﺁﻱ ﺍﻟﺬﱢﻛﺮ‬
‫ﺍﳊﻜﻴﻢ ﻣﻦ ﻓﻨﻮﻥ ﺍﻟﺒﺪﻳﻊ ﻣﻦ ﻣﺜﻞ‪ :‬ﺍﻟﻄﱢﺒﺎﻕ‪ ،‬ﻭﺍﳌﺸﺎﻛﻠﺔ‪ ،‬ﻭﺍﻟﻠﱠﻒ‪ ،‬ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﻭﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﻭﺗﺄﻛﻴﺪ ﺍﳌﺪﺡ ﲟﺎ‬
‫ﻳﺸﺒﻪ ﺍﻟﺬﱠﻡ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﻨ‪‬ﻈﲑ‪ ،‬ﻭﺍﻟﺘ‪‬ﻨﺎﺳﺐ‪ ،‬ﻭﺍﻟﺘ‪‬ﻘﺴﻴﻢ‪ ،‬ﻭﺍﻻﺳﺘﻄﺮﺍﺩ‪ ،‬ﻭﺍﻟﺘ‪‬ﺠﺮﻳﺪ"‪ ،3‬ﻭﻛﺎﻥ ﻏﺮﺿﻪ ﻣﻦ ﺫﻛﺮ‬
‫ﻫﺬﻩ ﺍﻟﻔﻨﻮﻥ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﲡﻠﱠﻰ ﻣﻨﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺧﻼﻝ ﺗﻔﺴﲑﻩ‪" ،‬ﺗﻠﻚ ﻛﺎﻧﺖ‬
‫ﻣﺴﺎﳘﺔ ﺍﻟﺰ‪‬ﳐﺸﺮﻱ ﰲ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﻫﻲ ﻣﺴﺎﳘﺔ ﱂ ﻳﻜﻦ ﺍﻟﻘﺼﺪ ﻣﻨﻬﺎ ﺧﺪﻣﺔ ﻣﺒﺎﺣﺚ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﲟﻘﺪﺍﺭ ﻣﺎ ﻛﺎﻥ ﺍﻟﻘﺼﺪ ﻣﻨﻬﺎ ﺑﻴﺎﻥ ﺃﺛﺮﻫﺎ ﰲ ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺠﺎﺯﻩ"‪.4‬‬

‫ﻭﺣﻴﻨﻤﺎ ﻭﺻﻞ ﺍﻟﺒﺪﻳﻊ ﺇﱃ ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﻨﻘﺬ )ﺕ‪584‬ﻫـ( ﺗﻮﺳ‪‬ﻊ ﻋﻨﺪﻩ ﺑﺬﻛﺮﻩ ﻟﻌﺪ‪‬ﺓ ﻓﻨﻮﻥ ﻋﺪ‪‬ﻫﺎ ﻣﻦ‬
‫ﺍﻟﺒﺪﻳﻊ ﰲ ﻛﺘﺎﺑﻪ ))ﺍﻟﺒﺪﻳﻊ ﰲ ﻧﻘﺪ ﺍﻟﺸ‪‬ﻌﺮ((‪ ،‬ﻭ"ﻳﺘﻜﻮ‪‬ﻥ ﻛﺘﺎﺏ ﺍﻟﺒﺪﻳﻊ ﻣﻦ ﲬﺴﺔ ﻭﺗﺴﻌﲔ ﺑﺎﺑ‪‬ﺎ‪ ،‬ﺫﻛﺮ ﻓﻴﻪ‬
‫ﲨﻠﺔ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺒﻼﻏﺔ ﻟﻴﺴﺖ ﻣﺮﺗ‪‬ﺒﺔ ﻛﺎﻟﺘ‪‬ﺮﺗﻴﺐ ﺍﻟﺬﻱ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ"‪.5‬‬

‫ﻭﺑﺎﻟﻨ‪‬ﻈﺮ ﺇﱃ ﻣﺎ ﻋﺮﻓﻨﺎ ﺳﺎﺑﻘﹰﺎ ﰲ ﺍﺭﺗﺒﺎﻁ ﺍﻟﺒﺪﻳﻊ ﺑﺎﻟﺸ‪‬ﻌﺮ ﻭﺍﺣﺘﺬﺍﺀ ﺍﻟﺸ‪‬ﻌﺮﺍﺀ ﺣﺬﻭﻩ ﰲ ﺃﺷﻌﺎﺭﻫﻢ‬
‫ﻭﺍﻟﺘﻜﻠﱡﻒ ﰲ ﺗﻮﻇﻴﻔﻪ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﺑﺪﻳﻊ ﺑﻦ ﻣﻨﻘﺬ ‪‬ﺬﺍ ﺍﻟﺼ‪‬ﺪﺩ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻣﻘﺪ‪‬ﻣﺔ ﻛﺘﺎﺑﻪ‪" ،‬ﻫﺬﺍ‬

‫‪ - 1‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺃﺳﺮﺍﺭ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺹ‪.9‬‬

‫‪ - 2‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺘﻴﻖ‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺹ‪.33‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.33‬‬
‫‪ - 4‬ﻧﻔﺴﻪ‪ ،‬ﺹ ‪34 ،33‬‬
‫‪ - 5‬ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﺍﻟﺒﺪﻳﻊ ﰲ ﻧﻘﺪ ﺍﻟﺸ‪‬ﻌﺮ‪ ،‬ﺗﺢ‪ :‬ﺃﲪﺪ ﺃﲪﺪ ﺑﺪﻭﻱ ﻭ ﺣﺎﻣﺪ ﻋﺒﺪ ﺍ‪‬ﻴﺪ‪ ،‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺃﻭﻻﺩﻩ‪،‬‬
‫ﻣﺼﺮ‪ ،‬ﺩﻁ‪1380 ،‬ﻫـ‪1960/‬ﻡ‪ ،‬ﺹ‪) 4‬ﻣﻘ ‪‬ﺪﻣﺔ ﺍﶈﻘﱢﻖ(‪.‬‬
‫‪-17-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﻛﺘﺎﺏ‪ ‬ﲨﻌﺖ ﻓﻴﻪ ﻣﺎ ﺗﻔﺮ‪‬ﻕ ﰲ ﻛﺘﺐ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﻘﺪ‪‬ﻣﲔ ﺍﳌﺼﻨ‪‬ﻔﺔ ﰲ ﻧﻘﺪ ﺍﻟﺸ‪‬ﻌﺮ‪ ،‬ﻭﺫﻛﺮ ﳏﺎﺳﻨﻪ ﻭﻋﻴﻮﺑﻪ‪،‬‬
‫ﻓﻠﻬﻢ ﻓﻀﻴﻠﺔ ﺍﻻﺑﺘﺪﺍﻉ‪ ،‬ﻭﱄ ﻓﻀﻴﻠﺔ ﺍﻹﺗ‪‬ﺒﺎﻉ‪ ،‬ﻭﺍﻟﺬﻱ ﻭﻗﻔﺖ ﻋﻠﻴﻪ‪ :‬ﻛﺘﺎﺏ‪ ‬ﺍﻟﺒﺪﻳﻊ ﻻﺑﻦ ﺍﳌﻌﺘﺰ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﺍﳊﺎﱄ ﻟﻠﺤﺎﲤﻲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﶈﺎﺿﺮﺓ ﻟﻠﺤﺎﲤﻲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺼ‪‬ﻨﺎﻋﺘﲔ ﻟﻠﻌﺴﻜﺮﻱ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻠﱠﻤﻊ ﻟﻠﻌﺠﻤﻲ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﻌﻤﺪﺓ ﻻﺑﻦ ﺭﺷﻴﻖ‪ ،‬ﻓﺠﻤﻌﺖ ﻣﻦ ﺫﻟﻚ ﺃﺣﺴﻦ ﺃﺑﻮﺍﺑﻪ‪ ،‬ﻭﺫﻛﺮﺕ ﻣﻨﻪ ﺃﺣﺴﻦ‪ ‬ﻣﺜﺎﻻﺗﻪ‪ ،‬ﻟﻴﻜﻮﻥ‬
‫ﻛﺘﺎﰊ ﻣﻐﻨﻴ‪‬ﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻟﺘﻀﻤ‪‬ﻨﻪ ﺃﺣﺴﻦ ﻣﺎ ﻓﻴﻬﺎ"‪.1‬‬

‫ﻭﻋﻨﺪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ )ﺕ ‪606‬ﻫـ( ﻓﺈﻧ‪‬ﻨﺎ ﻧﺮﻯ ﻣﻮﻗﻔﹰﺎ ﺁﺧﺮ ﻋﻨﺪﻩ ﺣﻮﻝ ﺍﻟﺒﺪﻳﻊ‪،‬‬
‫ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻪ ))‪‬ﺎﻳﺔ ﺍﻹﳚﺎﺯ ﰲ ﺩﺭﺍﻳﺔ ﺍﻹﻋﺠﺎﺯ((‪ ،‬ﻭ ﺍﳌﻼﺣ‪‬ﻆ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﳌﺆﻟﱠﻒ ﺃﻧ‪‬ﻪ‬
‫ﻳﺘﻨﺎﻭﻝ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺑﻼﻏﺘﻪ‪ ،‬ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﰲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﰊ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ‬
‫ﺍﳉﺮﺟﺎﱐ ))ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ((‪ ،‬ﻭ))ﺃﺳﺮﺍﺭ ﺍﻟﺒﻼﻏﺔ(( ﳏﺎﻭﻟﹰﺎ ﺗﻨﻈﻴﻢ ﺃﻫﻢ‪ ‬ﻣﺎ ﺟﺎﺀ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ‬
‫ﺍﻟﺮ‪‬ﺍﺯﻱ ﻧﻔﺴﻪ ﺫﻟﻚ ﰲ ﻣﻘﺪ‪‬ﻣﺔ ﻛﺘﺎﺑﻪ ﻗﺎﺋﻠﹰﺎ ‪" :‬ﻭﳌـﱠﺎ ﻭﻓﱠﻘﲏ ﺍﷲ ﳌﻄﺎﻟﻌﺔ ﻫﺬﻳﻦ ﺍﻟﻜﺘﺎﺑﲔ ﺍﻟﺘﻘﻄﺖ ﻣﻨﻬﻤﺎ‬
‫ﻣﻌﺎﻗﺪ ﻓﻮﺍﺋﺪﳘﺎ ﻭﻣﻘﺎﺻﺪ ﻓﺮﺍﺋﺪﳘﹶﺎ‪ ،‬ﻭﺭﺍﻋﻴﺖ ﺍﻟﺘ‪‬ﺮﺗﻴﺐ ﻣﻊ ﺍﻟﺘ‪‬ﻬﺬﻳﺐ ﻭﺍﻟﺘ‪‬ﺤﺮﻳﺮ ﻣﻊ ﺍﻟﺘ‪‬ﻘﺮﻳﺮ ﻭﺿﺒﻄﺖ‪‬‬
‫ﺃﻭﺍﺑﺪ ﺍﻹﲨﺎﻻﺕ ﰲ ﻛﻞﱢ ﺑﺎﺏﹴ ﺑﺎﻟﺘ‪‬ﻘﺴﻴﻤﺎﺕ ﺍﻟﻴﻘﻴﻨﻴ‪‬ﺔ ﻭﲨﻌﺖ ﻣﺘﻔﺮ‪‬ﻗﺎﺕ ﺍﻟﻜﻠﻢﹺ ﰲ ﺍﻟﻀ‪‬ﻮﺍﺑﻂ ﺍﻟﻌﻘﻠﻴﺔ ﻣﻊ‬
‫ﺍﻻ‪‬ﺟﺘﻨﺎﺏ ﻋﻦ ﺍﻹﻃﻨﺎﺏ ﺍﳌﻤﻞﱢ‪ ،‬ﻭﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻻﺧﺘﺼﺎﺭ ﺍﳌﺨﻞﱢ"‪ ،2‬ﻭﻫﺬﺍ ﺣﻮﻝ ﻣﺎ ﺗﻀﻤ‪‬ﻨﻪ ﻛﺘﺎﺑﻪ ﳑ‪‬ﺎ‬
‫ﺟﺎﺀ ﻓﻴﻪ‪" ،‬ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﺳﺮﺩ ﺍﻟﺮ‪‬ﺍﺯﻱ ﰲ ﻛﺘﺎﺑﻪ ﻃﺎﺋﻔﺔﹰ ﻣﻦ ﻓﻨﻮﻥ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﺍﻟﱵ ﺍﺳﺘﻤﺪ‪‬ﻫﺎ ﻣﻦ‬
‫ﻛﺘﺎﺏ ))ﺣﺪﺍﺋﻖ ﺍﻟﺴ‪‬ﺤﺮ ﰲ ﺩﻗﺎﺋﻖ ﺍﻟﺸ‪‬ﻌﺮ(( ﻟﻠﻮﻃﻮﺍﻁ‪ ،‬ﻭﺍﻟﺮ‪‬ﺍﺯﻱ ﻳﻨﻘﻞ ﻋﻨﻪ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻊ ﺍﻟﻔﻨﻮﻥ‬
‫ﺍﻟﺒﺪﻳﻌﻴﺔ ﺍﻟﱵ ﺗ‪‬ﻤﺜﱢﻠﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺼﻄﻠﺤﺎ‪‬ﺎ ﺍﳋﺎﺻ‪‬ﺔ"‪ ،3‬ﻭﺗﻨﺎﻭﻝ ﺍﻟﺮ‪‬ﺍﺯﻱ ﻋﺪ‪‬ﺓ ﻭﺟﻮﻩ ﻣﻦ ﺍﻟﺒﺪﻳﻊ‪" ،‬ﻋﺪ‪‬‬
‫ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻳﻦ ﻭﺟﻬ‪‬ﺎ ﺍﺳﺘﻤﺪ ﻣﻌﻈﻤﻬﺎ ﻫﻲ ﻭﺃﻣﺜﻠﺘﻬﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﻃﻮﺍﻁ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ‬
‫ﺍﳌﻄﺎﺑﻘﺔ ﻭﺍﳌﻘﺎﺑﻠﺔ ﻭﺍﳌﺰﺍﻭﺟﺔ ﺑﲔ ﻣﻌﻨﻴﲔ ﰲ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺍﳉﺰﺍﺀ ﻣﻌ‪‬ﺎ"‪ ،4‬ﻛﻘﻮﻝ ﺍﻟﺒﺤﺘﺮﻱ‪:‬‬

‫‪ - 1‬ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﻨﻘﺬ‪ ،‬ﺍﻟﺒﺪﻳﻊ ﰲ ﻧﻘﺪ ﺍﻟﺸ‪‬ﻌﺮ‪ ،‬ﺹ‪ )8‬ﻣﻘﺪ‪‬ﻣﺔ ﺍﻟﻜﺘﺎﺏ(‪.‬‬

‫‪ - 2‬ﻓﺨﺮ ﺍﻟ ‪‬ﺪﻳﻦ ﺍﻟ ‪‬ﺮﺍﺯﻱ‪ ،‬ﺎﻳﺔ ﺍﻹﳚﺎﺯ ﰲ ﺩﺭﺍﻳﺔ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ -‬ﻣﺼﺮ‪ ،‬ﺩﻁ‪1317 ،‬ﻫـ‪ ،‬ﺹ‪) 4‬ﻣﻘﺪ‪‬ﻣﺔ‬
‫ﺍﻟﻜﺘﺎﺏ(‪.‬‬
‫‪ - 3‬ﻳﻨﻈﺮ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺘﻴﻖ‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺹ‪.36‬‬
‫‪ - 4‬ﻧﻔﺴﻪ ‪ ،‬ﺹ‪.38‬‬
‫‪-18-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

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‫ﺇﺫﺍ ﻣﺎ ‪‬ﻰ ﺍﻟﻨ‪‬ﺎﻫﻲ ﻓﻠﺞ‪ ‬ﰊ ﺍﳍﻮﻯ *** ﺃﺻﺎﺧﺖ ﺇﱃ ﺍﻟﻮﺍﺷﻲ ﻓﻠﺞ‪ ‬ﺎ ﺍﳍﺠﺮ‪‬‬

‫"ﻛﺬﻟﻚ ﻳﺬﻛﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺒﺪﻳﻌﻴﺔ‪ ،‬ﺍﻻﻋﺘﺮﺍﺽ‪ ،‬ﻭﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﻭﺍﻻﻗﺘﺒﺎﺱ‪ ،‬ﻭﺍﻟﺘ‪‬ﻠﻤﻴﺢ"‪ ،2‬ﻭﻧﻠﻤﺢ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻨﻮﻥ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻣﺎ ﺻﻨ‪‬ﻔﻬﺎ ﺃﻳﻀ‪‬ﺎ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻪ ﻛﺎ‪‬ﺑﻦ ﺍﳌﻌﺘﺰ ﺍﻟﺬﻱ ﺟﻌﻠﻬﺎ ﻭﺟﻮﻫ‪‬ﺎ ﶈﺎﺳﻦ‬
‫ﺍﻟﻜﻼﻡﹺ‪" ،‬ﻛﺬﻟﻚ ﺫﻛﺮ ﺍﻟﺮ‪‬ﺍﺯﻱ ﻏﲑ ﻣﺎ ﻣﺮ‪ ‬ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺒﺪﻳﻌﻴﺔ‪ :‬ﺇﺭﺳﺎﻝ ﺍﳌﺜﻠﲔ‪ ،‬ﺃﻱ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﰲ‬
‫ﺑﻴﺖ ﺷﻌﺮ‪ ،‬ﻭﺍﻟﻠﱠﻒ‪ ‬ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﻭﺍﻟﺘ‪‬ﻌﺪﻳﺪ‪ ،‬ﻭﺍﳌﻮﺟ‪‬ﻪ"‪ ،3‬ﻭﻗﺪ ﻳ‪‬ﻠﺤﻆﹸ ﺍﻟﺪ‪‬ﺍﺭﺱ ﻟﻔﻨﻮﻥ ﺍﻟﺒﺪﻳﻊ ﰲ ﻛﻞﱢ ﻣﺮ‪‬ﺓ‬
‫ﺑﺮﻭﺯ ﻓﻦ‪ ‬ﺟﺪﻳﺪ ﰲ ﺍﻟﺒﺪﻳﻊ ﻣﺎ ﻳﻌﲏ ﺗﻄﻮ‪‬ﺭ ﻭﺗﻮﺳ‪‬ﻊ ﻣﻔﺎﻫﻴﻤﻪ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﻓﻴﻤﺎ ﱂ ﻳ‪‬ﺮﹺﺩ‪ ‬ﻣﻦ ﻗﺒﻞ ﺣﻮﻟﻪ‪‬‬
‫"ﻭﻳﻠﻲ ﺫﻟﻚ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﺒﺪﻳﻊ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﺮ‪‬ﺍﺯﻱ‪ :‬ﲡﺎﻫﻞ ﺍﻟﻌﺎﺭﻑ‪ ،‬ﻭﺍﻟﺴ‪‬ﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ‪ ‬ﰲ ﺑﻴﺖ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻹﻏﺮﺍﻕ‪ ‬ﰲ ﺍﻟﺼ‪‬ﻔﺔ ﺃﻭ ﺍﳌﺒﺎﻟﻐﺔ‪ ،‬ﻭﺍﳉﻤﻊ‪ ،‬ﻭﺍﻟﺘ‪‬ﻔﺮﻳﻖ‪ ،‬ﻭﺍﻟﺘ‪‬ﻘﺴﻴﻢ‪ ،‬ﻣﻨﻔﺮﺩﺓ ﻭﳎﺘﻤﻌﺔ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ‬
‫ﳍﺬﺍ ﺍﻟﻮﺟﻪ ﺑﺄﺑﻴﺎﺕ ﻟﻠﻮﻃﻮﺍﻁ‪ ‬ﺳﺎﻗﻬﺎ ﰲ ﻛﻼﻣﻪ‪ ،‬ﰒﱠ ﺍﻟﺘﻌﺠ‪‬ﺐ"‪ ،4‬ﻭﺫﻛﺮ ﻓﻴﻪ ﻣﺎ ﲤﺜﱠﻞ ﺑﻪ ﺍﻟﻮﻃﻮﺍﻁﹸ ﻣﻦ ﻗﻮﻝ‬
‫ﺑﻌﺾ ﺍﻟﺸ‪‬ﻌﺮﺍﺀ‪:‬‬
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‫ﺃﻳﺎ ﴰﻌ‪‬ﺎ ﻳﻀﻲﺀ ﺑﻼ ﺍﻧﻄﻔﺎﺀ *** ﻭﻳﺎ ﺑﺪﺭ‪‬ﺍ ﻳﻠﻮﺡ‪ ‬ﺑﻼ ﳏﺎﻕ‬

‫ﻓﺄﻧﺖ ﺍﻟﺒﺪﺭ‪ ،‬ﻣﺎ ﻣﻌﲎ ﺍﻧﺘﻘﺎﺻﻲ؟ *** ﻭﺃﻧﺖ ﺍﻟﺸ‪‬ﻤﻊ‪ ،‬ﻣﺎ ﺳﺒﺐ ﺍﺣﺘﺮﺍﻗﻲ؟‬
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‫"ﻭﺃﺧﲑﺍﹰ ﻳﺬﻛﺮ ﺣﺴﻦ ﺍﻟﺘ‪‬ﻌﻠﻴﻞ ﻣﻊ ﻧﻔﺲ ﺍﳌﺜﺎﻝ ﺍﻟﺬﻱ ﲤﺜﱠﻞ ﺑﻪ ﺍﻟﻮﻃﻮﺍﻁﹸ"‪.‬‬

‫ﻭﺑﻮﺻﻮﻟﻨﺎ ﺇﱃ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ )ﺕ ‪626‬ﻫـ( ﺩﺧﻞ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻓﻬﻤ‪‬ﺎ ﺟﺪﻳﺪ‪‬ﺍ‪ ،‬ﻭﺷﻬﺪﺕ ﺍﻟﺒﻼﻏﺔ ﻛﻜ ﱟﻞ‬
‫ﻣﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ‪ ،‬ﻟﻴﺨﺮﺝ ﺍﻟﺒﺪﻳﻊ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﳉﺪﻳﺪ ﺍﳌﺨﺘﺮﻉ ﺇﱃ ﻓﻬﻢ ﺟﺪﻳﺪ ﻟﺪﻯ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ ﻭﻣﻦ‬
‫ﺑﻌﺪﻩ‪ ،‬ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﺣﺴﺐ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺑﻪ ))ﻣﻔﺘﺎﺡ ﺍﻟﻌﻠﻮﻡ((‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘ‪‬ﺒﻮﻳﺐ ﻭﺍﻟﺘ‪‬ﻘﺴﻴﻢ‪،‬‬
‫"ﻭﻗﺪ ﻗﺴ‪‬ﻤﻪ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﺃﺳﺎﺳﻴﺔ‪ ،‬ﲢﺪ‪‬ﺙ ﰲ ﺍﻟﻘﺴﻢ ﺍﻷﻭ‪‬ﻝ ﻣﻨﻬﺎ ﻋﻦ ﻋﻠﻢ ﺍﻟﺼ‪‬ﺮﻑ‪ ،‬ﻭﻣﺎ ﻳﺘ‪‬ﺼﻞ ﺑﻪ‬

‫‪ - 1‬ﺩﻳﻮﺍﻥ ﺍﻟﺒﺤﺘﺮﻱ‪ ،‬ﺗﺢ‪ :‬ﺣﺴﻦ ﻛﺎﻣﻞ ﺍﻟﺼ‪‬ﺮﰲ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻣﺼﺮ‪ ،‬ﻡ‪ ،2‬ﻁ‪ ،3‬ﺩﺕ‪ ،‬ﺹ‪.844‬‬
‫‪ - 2‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺘﻴﻖ‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺹ‪.38‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.40‬‬
‫‪ - 4‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪40‬‬
‫‪ - 5‬ﻓﺨﺮ ﺍﻟ ‪‬ﺪﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ‪ ،‬ﺎﻳﺔ ﺍﻹﳚﺎﺯ ﰲ ﺩﺭﺍﻳﺔ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺹ‪.116‬‬
‫‪ - 6‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺘﻴﻖ‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺹ‪.40‬‬
‫‪-19-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﻣﻦ ﺍﻻﺷﺘﻘﺎﻕ ﺍﻟﺼ‪‬ﻐﲑ ﻭﺍﻟﻜﺒﲑ ﻭﺍﻷﻛﱪ‪ ،‬ﻭﺟﻌﻞﹶ ﺍﻟﻘﺴﻢ ﺍﻟﺜﱠﺎﱐ ﻟﻌﻠﻢ ﺍﻟﻨ‪‬ﺤﻮ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﱠﺎﻟﺚ ﻓﺨﺺ‪ ‬ﺑﻪ‬
‫ﻋﻠﻢ ﺍﳌﻌﺎﱐ ﻭﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺃﳊﻖ ‪‬ﻤﺎ ﻧﻈﺮﺓ ﰲ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺩﺭﺍﺳﺔ ﻟﻠﻤﺤﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺍﻟﻠﱠﻔﻈﻴﺔ‬
‫ﻭﺍﳌﻌﻨﻮﻳﺔ"‪.1‬‬

‫ﻭﺍﻟﺬﻱ ﻳﻬﻤ‪‬ﻨﺎ ﰲ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ ﺍﻟﺬﻱ ﺃﺗﻰ ﺑﻪ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ ﻫﻮ ﺗﻘﺴﻴﻤﻪ ﻟﻠﻤﺤﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴ‪‬ﺔ‪ ،‬ﻭﻗﺪ ﻋﺮ‪‬ﻑ‬
‫ﺍﻟﺒﺪﻳﻊ ﺑﻘﻮﻟﻪ‪" :‬ﻭﺟﻮﻩ ﳐﺼﻮﺻﺔ ﻛﺜﲑ‪‬ﺍ ﻣﺎ ﻳ‪‬ﺼﺎﺭ ﺇﻟﻴﻬﺎ ﻟﻘﺼﺪ ﲢﺴﲔ ﺍﻟﻜﻼﻡ"‪.2‬‬

‫ﻭﻗﺪ ﻗﺴ‪‬ﻢ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺇﱃ ﻗﺴﻤﲔ ﻟﻔﻈﻴﺔ ﻭﻣﻌﻨﻮﻳﺔ‪ ،‬ﻭﱂ ﺗ‪‬ﻌﺮﻑ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻗﺒﻠﻪ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﻣﺒﻌﺜﺮﺓ‬
‫ﰲ ﻛﺘﺐ ﺍﻷﻭ‪‬ﻟﲔ‪ ،‬ﺇﱃ ﺃﻥﱠ ﺟﺎﺀ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﺳﺒ‪‬ﺎﻗﹰﺎ ﺇﱃ ﻫﺬﺍ‪ ،‬ﻭﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴ‪‬ﺔ ﺍﳌﻌﻨﻮﻳﺔ‬
‫ﻋﻨﺪﻩ ﻫﻲ‪" :‬ﺍﳌﻄﺎﺑﻘﺔ‪ ،‬ﻭﺍﳌﻘﺎﺑﻠﺔ‪ ،‬ﻭﺍﳌﺸﺎﻛﻠﺔ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﻨ‪‬ﻈﲑ‪ ،‬ﻭﺍﳌﺰﺍﻭﺟﺔ‪ ،‬ﻭﺍﻟﻠﱠﻒ‪ ،‬ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﻭﺍﳉﻤﻊ‪،‬‬
‫ﻭﺍﻟﺘ‪‬ﻔﺮﻳﻖ‪ ،‬ﻭﺍﻟﺘ‪‬ﻘﺴﻴﻢ‪ ،‬ﻭﺍﳉﻤﻊ ﻣﻊ ﺍﻟﺘ‪‬ﻔﺮﻳﻖ‪ ،‬ﻭﺍﳉﻤﻊ ﻣﻊ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ‪ ،‬ﻭﺍﳉﻤﻊ ﻣﻊ ﺍﻟﺘ‪‬ﻔﺮﻳﻖ ﻭﺍﻟﺘ‪‬ﻘﺴﻴﻢ‪،‬‬
‫ﻭﺍﻹﻳﻬﺎﻡ‪ ،‬ﻭﺗﺄﻛﻴﺪ ﺍﳌﺪﺡ ﲟﺎ ﻳﺸﺒﻪ ﺍﻟﺬﱠﻡ‪ ،‬ﻭﺍﻟﺘ‪‬ﻮﺟﻴﻪ‪ ،‬ﻭﺳﻮﻕ ﺍﳌﻌﻠﻮﻡ ﻣﺴﺎﻕ ﻏﲑﻩ‪ ،‬ﻭﲡﺎﻫﻞ ﺍﻟﻌﺎﺭﻑ‪،‬‬
‫ﻭﺍﻻﺳﺘﺘﺒﺎﻉ‪ ،‬ﰒ ﺍﻻﻋﺘﺮﺍﺽ‪ ،‬ﻭﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﻭﺍﻹﳚﺎﺯ ﻭﺍﻹﻃﻨﺎﺏ"‪ ،3‬ﺃﻣ‪‬ﺎ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺍﻟﻠﱠﻔﻈﻴ‪‬ﺔ ﺍﻟﱵ‬
‫ﺫﻛﺮﻫﺎ ﻓﻬﻲ‪" :‬ﺍﻟﺘ‪‬ﺠﻨﻴﺲ‪ ،‬ﻭﺍﻻﺷﺘﻘﺎﻕ‪ ،‬ﻭﺭﺩ‪ ‬ﺍﻟﻌﺠﺰ ﻋﻠﻰ ﺍﻟﺼ‪‬ﺪﺭ‪ ،‬ﻭﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻟﺴ‪‬ﺠﻊ‪ ،‬ﻭﺍﻟﺘ‪‬ﺮﺻﻴﻊ"‪ ،4‬ﺃﻣ‪‬ﺎ‬
‫ﻣﺎ ﳜﺺ‪ ‬ﻫﺬﺍ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ ﻟﻠﺒﺪﻳﻊ‪ ،‬ﻓﻬﻮ ﺃﻣﺮ‪ ‬ﱂ ﻳﺴﺒﻖ ﺇﻟﻴﻪ ﺃﺣﺪ‪ ،‬ﻭ"ﻻ ﻧ‪‬ﻌﻠﻢ‪ ‬ﺃﺣﺪ‪‬ﺍ ﺳﺒﻖ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ ﺇﱃ ﻗﺴﻤﺔ‬
‫ﻋﻠﻮﻡ ﺍﻟﻔﺼﺎﺣﺔ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﱠﻼﺛﺔ ﺍﳌﻌﺮﻭﻓﺔ‪ ،‬ﻭﻻ ﻧﺮﻯ ﳍﺬﺍ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ ﻭﺟﻬ‪‬ﺎ ﺻﺤﻴﺤ‪‬ﺎ ﻭﻻ ﻣﺴﺘﻨﺪ‪‬ﺍ ﻣﻦ ﺭﻭﺍﻳﺔ‬
‫ﻭﻻ ﺩﺭﺍﻳﺔ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺟﻬﺔ ﻟﻠﺘ‪‬ﻤﺎﻳﺰ ﺗﻔﺼﻞ ﻛﻞﱠ ﻋﻠﻢ ﻋﻦ ﻗ‪‬ﺴﻤﻴ‪‬ﻪ"‪.5‬‬

‫ﺃﻣ‪‬ﺎ ﺑﺪﺭ ﺍﻟﺪ‪‬ﻳﻦ ﺑﻦ ﻣﺎﻟﻚ )ﺕ‪686‬ﻫـ( ﻓﻘﺪ ﺃﻟﱠﻒ ﻛﺘﺎﺑﻪ ))ﺍﳌﺼﺒﺎﺡ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ((‬
‫ﻭﻫﻮ ﲟﺜﺎﺑﺔ ﺗﻠﺨﻴﺺ ﳌﺎ ﺟﺎﺀ ﰲ ))ﻣﻔﺘﺎﺡ ﺍﻟﻌﻠﻮﻡ(( ﺣﻮﻝ ﺍﻟﺒﻼﻏﺔ ﺇﻟﱠﺎ ﺃﻥﱠ ﺑﻦ ﻣﺎﻟﻚ ﻗﺴ‪‬ﻤﻬﺎ ﺑﺸﻜﻞﹴ ﺁﺧﺮ‪،‬‬
‫ﻭﻗﺪ ﻗﺎﻝ‪" :‬ﻓﻠﺬﻟﻚ ﺟﻌﻠﺖ‪ ‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻓﺎﻷﻭ‪‬ﻝ‪:‬ﻳ‪‬ﻌﺮﻑ ﻣﻨﻪ ﺍﻻ‪‬ﺣﺘﺮﺍﺯ ﰲ ﺍﻹﻓﺎﺩﺓ ﻟﺘﻤﺎﻡ‬

‫‪ - 1‬ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺍﻟﺒﻼﻏﺔ ﺗﻄﻮ‪‬ﺭ ﻭﺗﺎﺭﻳﺦ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟ‪‬ﻨﻴﻞ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪ ،9‬ﺩﺕ‪ ،‬ﺹ‪.287‬‬
‫‪ - 2‬ﺍﻟ ‪‬‬
‫ﺴﻜﺎﻛﻲ‪ ،‬ﻣﻔﺘﺎﺡ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺗﺢ‪ :‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻫﻨﺪﺍﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1420 ،1‬ﻫـ‪2000/‬ﻡ‪،‬‬
‫ﺹ‪.21‬‬
‫‪ - 3‬ﻳﻨﻈﺮ‪ ،‬ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺍﻟﺒﻼﻏﺔ ﺗﻄﻮ‪‬ﺭ ﻭﺗﺎﺭﻳﺦ‪ ،‬ﺹ ‪.313 ،312‬‬
‫‪ - 4‬ﻳﻨﻈﺮ‪ ،‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.313‬‬
‫‪ - 5‬ﺍﻟﺴ‪‬ﻜﺎﻛﻲ‪ ،‬ﻣﻔﺘﺎﺡ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺹ‪) ،21‬ﻣﻘﺪ‪‬ﻣﺔ ﺍﶈﻘﱢﻖ(‪.‬‬
‫‪-20-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﻌﲎ ﻋﻦ ﺍﳋﻄﺄ ﰲ ﻛﻴﻔﻴﺔ ﺍﻟﺘ‪‬ﺮﻛﻴﺐ‪ ،‬ﻭﰲ ﺩﻻﻟﺔ ﺍﳌﺮﻛﱠﺐ ﻋﻠﻰ ﻗﻴﺪ‪ ‬ﻣﻦ ﻗﻴﻮﺩﻫ‪‬ﺎ ﻭﻫﻮ ﻋﻠﻢ‬
‫ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺍﻟﺜﱠﺎﱐ‪ :‬ﻳ‪‬ﻌﺮﻑ ﻣﻨﻪ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻠﻰ ﺍﳋﻄﺄ ﰲ ﺍﻟﺘ‪‬ﺮﻛﻴﺐ ﳑ‪‬ﺎ ﺩﻻﻟﺘﻪ ﻏﲑ ﻭﺍﻓﻴﺔ ﺑﺘﻤﺎﻡ ﺍﳌﺮﺍﺩ ﻣﻦ‬
‫ﻭﺿﻮﺡ ﺍﻟﺪ‪‬ﻻﻟﺔ ﺃﻭ ﺧﻔﺎﺋﻬﺎ‪ ،‬ﻭﻫﻮ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺍﻟﺜﱠﺎﻟﺚ‪ :‬ﺗ‪‬ﻌﺮﻑ ﻣﻨﻪ ﺗﻮﺍﺑﻊ ﺍﻟﺒﻼﻏﺔ ﻣﻦ ﻃﺮﻕ ﺍﻟﻔﺼﺎﺣﺔ‬
‫ﻭﻫﻮ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ"‪.1‬‬

‫ﺃﻣ‪‬ﺎ ﺍﻟﺒﺪﻳﻊ ﻋﻨﺪﻩ ﻓﻘﺪ ﺟﺎﺀ ﻣﺮﺍﺩﻓﹰﺎ ﳌﻔﻬﻮﻡ ﺍﻟﻔﺼﺎﺣﺔ ﻭﻣﺎ ﺗﺘﺄﻟﱠﻒ ﻋﻠﻴﻪ ﻣﻦ ﻭﺟﻮﻩ‪ ،‬ﻭﻗﺪ ﻋﺮ‪‬ﻓﻪ ﺑﻘﻮﻟﻪ‪:‬‬
‫"ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﺗﻮﺍﺑﻊ ﺍﻟﻔﺼﺎﺣﺔ"‪.2‬‬

‫ﻭﻫﺬﺍ ﻣﺎ ﲤﻴ‪‬ﺰ ﺑﻪ ﺍﻟﺒﺪﻳﻊ ﻋﻨﺪ ﺑﻦ ﻣﺎﻟﻚ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﺭﺟﻌﻪ ﺇﱃ ﺍﻟﻔﺼﺎﺣﺔ‪" ،‬ﻭﻗﺪ ﺟﻌﻠﻬﺎ ﻋﻠﻤ‪‬ﺎ‬
‫ﻣﺴﺘﻘﻠ‪‬ﺎ ﺑﺬﺍﺗﻪ ﲰ‪‬ﺎﻩ ))ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ((‪ ،‬ﻭﺑﺬﻟﻚ ﻣﻬ‪‬ﺪ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﻟﺒﻼﻏﺔ ﻟﺘﺼﺒﺢ ﻣﺘﻀﻤ‪‬ﻨﺔ ﻋﻠﻮﻣ‪‬ﺎ ﺛﻼﺛﺔ‪:‬‬
‫ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ"‪.3‬‬

‫ﻭﲟﺎ ﺃﻥﱠ ﺍﻟﺒﺪﻳﻊ ﺻﺎﺭ ﻋﻠﻤ‪‬ﺎ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﺧﻼﻓﹰﺎ ﳌﺎ ﺟﺎﺀ ﻣﻊ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺑﻦ ﻣﺎﻟﻚ‬
‫ﺩﻗﻴﻘﹰﺎ ﰲ ﺣﺼﺮ ﺃﻧﻮﺍﻋﻪ‪" ،‬ﻭﻟﻌﻞﱠ ﺃﻫﻢ‪ ‬ﺷﻲﺀ ﲤﻴ‪‬ﺰ ﺑﻪ ﺍﳌﺨﺘﺼﺮ ﻋﻠﻰ ﺍﻷﺻﻞ ﻫﻮ ﺗﻮﺳ‪‬ﻊ ﺑﺪﺭ ﺍﻟﺪ‪‬ﻳﻦ ﰲ‬
‫ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴ‪‬ﺔ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﻣﻨﻬﺎ ﺃﺭﺑﻌﺔ ﻭﲬﺴﲔ ﻧﻮﻋ‪‬ﺎ‪ ،‬ﻋﻠﻰ ﺣﲔ ﺫﻛﺮ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ ﻣﻨﻬﺎ ﺳﺘﺔ‬
‫ﻭﻋﺸﺮﻳﻦ ﻓﻘﻂ"‪ ،4‬ﻭﺗﻌﺮ‪‬ﺽ ﺑﺪﺭ ﺍﻟﺪ‪‬ﻳﻦ ﰲ ﻛﺘﺎﺑﻪ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﱠﺎﻟﺚ ﻣﻨﻪ ﻭﺍﻟﺬﻱ ﺟﻌﻠﻪ ﰲ ﺍﻟﺒﺪﻳﻊ ﺇﱃ‬
‫ﺗﻘﺴﻴﻢ ﺍﻟﻔﺼﺎﺣﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﺟﻌﻞ ﰲ ﻛﻞﱢ ﻓﺼﻞﹴ ﻗﺴﻤ‪‬ﺎ ﻣﻨﻬﺎ ﻭﻫﻲ ﻋﻨﺪﻩ "ﺇﻣ‪‬ﺎ ﺭﺍﺟﻌﺔ ﺇﱃ‬
‫ﺍﻟﻔﺼﺎﺣﺔ ﺍﻟﻠﱠﻔﻈﻴﺔ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﺍﻟﺮ‪‬ﺍﺟﻌﺔ ﺇﱃ ﺍﳌﻌﻨﻮﻳ‪‬ﺔ ﺇﻣ‪‬ﺎ ﳐﺘﺼ‪‬ﺔ ﺑﺎﻹﻓﻬﺎﻡ ﻭﺍﻟﺘ‪‬ﺒﻴﲔ‪ ،‬ﻭﺇﻣ‪‬ﺎ‬
‫ﳐﺘﺼ‪‬ﺔ ﺑﺎﻟﺘ‪‬ﺰﻳﲔ ﻭﺍﻟﺘ‪‬ﺤﺴﲔ"‪.5‬‬

‫ﻭﰲ ﻫﺬﺍ ﺟﻌﻞ ﻋﺪ‪‬ﺓ ﻭﺟﻮﻩ‪ ‬ﺗﻨﺪﺭﺝ ﲢﺖ ﻛﻞﱢ ﻗﺴﻢ‪ ،‬ﺣﻴﺚ ﺗﻨﺎﻭﻝ "ﻗﺴﻤ‪‬ﺎ ﻳﻌﻮﺩ ﺇﱃ ﺍﻹﻓﻬﺎﻡ ﻭﺍﻟﺘ‪‬ﺒﻴﲔ‪،‬‬
‫ﻣﺜﻞ‪ :‬ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ‪ ،‬ﻭﺍﻟﺘ‪‬ﺘﻤﻴﻢ‪ ،‬ﻭﺍﻟﺘ‪‬ﻘﺴﻴﻢ‪ ،‬ﻭﺍﻻﺣﺘﺮﺍﺱ‪ ،‬ﻭﺍﻟﺘ‪‬ﺬﻳﻴﻞ‪ ،‬ﻭﺍﻻﻋﺘﺮﺍﺽ‪ ،‬ﻭﺍﻟﺘ‪‬ﺠﺮﻳﺪ‪،‬‬

‫‪ - 1‬ﺑﺪﺭ ﺍﻟ ‪‬ﺪﻳﻦ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺍﳌﺼﺒﺎﺡ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‪ ،‬ﻁ‪1409 ،1‬ﻫـ‪1989/‬ﻡ‪ ،‬ﺹ‪) ،5 ،4‬ﻣﻘﺪ‪‬ﻣﺔ ﺍﻟﻜﺘﺎﺏ(‪.‬‬
‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.159‬‬
‫‪ - 3‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺘﻴﻖ‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺹ‪.54‬‬
‫‪ - 4‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.54‬‬
‫‪ - 5‬ﺑﺪﺭ ﺍﻟ ‪‬ﺪﻳﻦ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺍﳌﺼﺒﺎﺡ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‪ ،‬ﺹ‪.161‬‬
‫‪-21-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﻭﺍﳌﺒﺎﻟﻐﺔ‪ ،‬ﻭﻗﺴﻤ‪‬ﺎ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺘ‪‬ﺰﻳﲔ ﻭﺍﻟﺘ‪‬ﺤﺴﲔ ﻣﺜﻞ‪ :‬ﺍﻟﻠﱠﻒ‪ ‬ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﻭﺍﳉﻤﻊ ﻣﻊ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ‪ ،‬ﻭﺍﳉﻤﻊ ﻣﻊ‬
‫ﺍﻟﺘ‪‬ﻔﺮﻳﻖ"‪ ،1‬ﻭ‪‬ﺬﺍ ﻳ‪‬ﻌﺪ‪ ‬ﺑﻦ ﻣﺎﻟﻚ ﺃﻭ‪‬ﻝ ﻣﻦ ﻋﺪ‪ ‬ﺍﻟﺒﺪﻳﻊ ﻋﻠﻤ‪‬ﺎ ﺛﺎﻟﺜﹰﺎ ﰲ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫ﻛﻤﺎ ﺗﻨﺎﻭﻝ ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﻠﻲ ﺍﳉﺮﺟﺎﱐ )ﺕ‪792‬ﻫـ( ﺍﻟﺒﺪﻳﻊ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻋﻠﻤ‪‬ﺎ ﻣﺴﺘﻘﻠ‪‬ﺎ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﰲ‬
‫ﻛﺘﺎﺑﻪ ))ﺍﻹﺷﺎﺭﺍﺕ ﻭﺍﻟﺘ‪‬ﻨﺒﻴﻬﺎﺕ ﰲ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ((‪ ،‬ﺣﻴﺚ ﻗﺴ‪‬ﻤﻪ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﺟﻌﻞ ﰲ ﻛﻞﱢ ﻗﺴﻢﹴ‬
‫ﻓﻨ‪‬ﺎ ﺃﻱ ﺇﱃ ﺛﻼﺛﺔ ﻓﻨﻮﻥ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﻗﺪ ﻋﺮ‪‬ﻑ ﺍﳉﺮﺟﺎﱐ ﺍﻟﺒﺪﻳﻊ ﺑﻘﻮﻟﻪ‪" :‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻋﻠﻢ‪‬‬
‫ﻳ‪‬ﻌﺮﻑ ﻣﻨﻪ ﻭﺟﻮﻩ ﲢﺴﲔ ﺍﻟﻜﻼﻡ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﻧﺴﺒﺔ ﺑﻌﺾ ﺃﺟﺰﺍﺋﻪ ﺇﱃ ﺑﻌﺾ ﺑﻐﲑ ﺍﻹﺳﻨﺎﺩ ﻭﺍﻟﺘﻌﻠﱡﻖ‪ ،‬ﻣﻊ‬
‫ﺭﻋﺎﻳﺔ ﺃﺳﺒﺎﺏ ﺍﻟﺒﻼﻏﺔ"‪.2‬‬

‫ﻭﺑﺪﺍ ﻟﻨﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﻏﻤﻮﺽ ﺑﻌﺾ ﻣﺎ ﺟﺎﺀ ﻓﻴﻪ‪ ،‬ﺇﻟﱠﺎ ﺃﻥﱠ ﺍﳉﺮﺟﺎﱐ ﺷﺮﺡ ﻟﻨﺎ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﰲ‬
‫ﻗﻮﻟﻪ‪" :‬ﻭﺇﻧ‪‬ﻤﺎ ﻗﹸﻠﻨﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻧﺴﺒﺔ ﺑﻌﺾ ﺃﺟﺰﺍﺋﻪ ﺇﱃ ﺑﻌﺾ‪ ،‬ﻟﻴﺨﺮﺝ ﺍﻟﺘ‪‬ﺤﺴﲔ ﻻ ‪‬ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ‪،‬‬
‫ﻛﺎﻟﺘ‪‬ﺤﺴﻴﻨﺎﺕ ﺍﻟﱵ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺪ‪‬ﻻﻟﺔ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻣﻦ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻗﻠﻨﺎ ﺑﻐﲑ ﺍﻹﺳﻨﺎﺩ ﻭﺍﻟﺘﻌﻠﱡﻖ؛ ﻣﻊ ﺭﻋﺎﻳﺔ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻷﻧ‪‬ﻪ ﻣﻊ ﻋﺪﻣﻬﺎ ﻻ ﺗﻜﻮﻥ ﺍﻟﺼ‪‬ﻨﺎﻋﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥﱠ ﻧﺴﺒﺔ ﺻﻨﺎﻋﺔ ﺍﻟﺒﺪﻳﻊ ﺇﱃ ﺻﻨﺎﻋﱵ‬
‫ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻧﺴﺒﺔ ﺻﻨﺎﻋﺔ ﺍﻟﻨ‪‬ﻘﺶ ﺇﱃ ﺻﻨﺎﻋﺔ ﺍﻟﻨ‪‬ﺴﺎﺟﺔ"‪.3‬‬

‫ﻭﻧﻠﺤﻆ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﺃﻥﱠ ﺍﻟﺒﺪﻳﻊ ﲡﻠﱠﻰ ﻋﻨﺪ ﺍﳉﺮﺟﺎﱐ ﺑﺄﺩﻕ‪ ‬ﺩﻗﺎﺋﻘﻪ‪ ،‬ﻭﺫﻟﻚ ﳌـﱠﺎ ﺭﺑﻄﻪ‬
‫ﺑﻌﻠﻤﻲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻣﺎ ﳚﻌﻞ ﻫﺬﻩ ﺍﻟﻔﻨﻮﻥ ﺗﺸﻜﱢﻞ ﻋﻼﻗﺔ ﺗﻜﺎﻣﻠﻴﺔ ﰲ ﺗﻜﻮ‪‬ﻥ ﺍﻟﺒﻼﻏﺔ‪.‬‬

‫ﻭﻣﻊ ﻗﺪﻭﻡ ﺍﻟﻘﺰﻭﻳﲏ )ﺕ‪739‬ﻫـ( ﻭﺟﺪ ﻛﻞ ﻣﺎ ﻳﺘﻮﻓﱠﺮ ﻋﻠﻴﻪ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻣﻦ ﻣﻌﻄﻴﺎﺕ ﺟﻬﻮﺩ ﻣﻦ‬
‫ﻗﺒﻠﻪ‪ ،‬ﺇﺫﹾ ﺳﺎﺭ ﺍﻟﻘﺰﻭﻳﲏ ﻋﻠﻰ ﺧﻄﻰ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﺪ ﺗﺄﻟﻴﻔﻪ ﻟﻜﺘﺎﺑﻪ ))ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ((‬
‫ﻭﺍﻟﺬﻱ ﺟﻌﻠﻪ ﰲ ﺛﻼﺛﺔ ﻓﻨﻮﻥ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ ﻭ ﻗﺪ ﻗﺎﻝ ﰲ ﻣﻘﺪ‪‬ﻣﺘﻪ‪" :‬ﻓﻬﺬﺍ ﻛﺘﺎﺏ ﰲ ﻋﻠﻢ‬
‫ﺍﻟﺒﻼﻏﺔ ﻭﺗﻮﺍﺑﻌﻬﺎ؛ ﺗﺮﲨﺘ‪‬ﻪ ﺑـ))ﺍﻹﻳﻀﺎﺡ(( ﻭﺟﻌﻠﺘ‪‬ﻪ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﳐﺘﺼﺮﻱ ﺍﻟﺬﻱ ﲰ‪‬ﻴﺘ‪‬ﻪ ))ﺗﻠﺨﻴﺺ‬

‫‪ - 1‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺘﻴﻖ‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺹ‪.54‬‬

‫‪ - 2‬ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤ‪‬ﺪ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺍﻹﺷﺎﺭﺍﺕ ﻭﺍﻟ‪‬ﺘﻨﺒﻴﻬﺎﺕ ﰲ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺗﺢ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺣﺴﲔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﺩﻁ‪،‬‬
‫‪1418‬ﻫـ‪1997/‬ﻡ‪ ،‬ﺹ‪.233‬‬
‫‪ -3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.233‬‬
‫‪-22-‬‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭ ﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬ ‫ﺍﳌﺪﺧﻞ‬

‫ﺍﳌﻔﺘﺎﺡ((‪ ،‬ﻭﺑﺴﻄﺖ‪ ‬ﻓﻴﻪ ﺍﻟﻘﻮﻝ ﻟﻴﻜﻮﻥ ﻛﺎﻟﺸ‪‬ﺮﺡ ﻟﻪ؛ ﻓﺄﻭﺿﺤﺖ‪ ‬ﻣﻮﺍﺿﻌﻪ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﻭﻓﺼﻠﺖ ﻣﻌﺎﻧﻴﻪ‬
‫ﺍ‪‬ﻤﻠﺔ‪ ،‬ﻭﻋﻤﺪﺕ ﺇﱃ ﻣﺎ ﺧﻼ ﻋﻨﻪ ﺍﳌﺨﺘﺼﺮ‪ ،‬ﳑـﱠﺎ ﺗﻀﻤ‪‬ﻨﻪ ))ﻣﻔﺘﺎﺡ ﺍﻟﻌﻠﻮﻡ(("‪.1‬‬

‫ﻭﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﻓﻘﺪ ﻋﺮ‪‬ﻑ ﺍﳋﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﲏ ﺍﻟﺒﺪﻳﻊ ﺑﻘﻮﻟﻪ‪" :‬ﻫﻮ ﻋﻠﻢ‪ ‬ﻳ‪‬ﻌﺮﻑ ﺑﻪ ﻭﺟﻮﻩ ﲢﺴﲔ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﺑﻌﺪ ﺭﻋﺎﻳﺔ ﺗﻄﺒﻴﻘﻪ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ﻭ ﻭﺿﻮﺡ ﺍﻟﺪ‪‬ﻻﻟﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺿﺮﺑﺎﻥ‪ :‬ﺿﺮﺏ‪‬‬
‫ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﻌﲎ‪ ،‬ﻭﺿﺮﺏ‪ ‬ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻠﱠﻔﻆ"‪.2‬‬

‫ﻭﺣﺴﺐ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ ﻟﻠﻤﺤﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴ‪‬ﺔ ﺇﱃ ﻟﻔﻈﻴ‪‬ﺔ ﻣﻌﻨﻮﻳ‪‬ﺔ‪" ،‬ﻓﻬﻮ ﰲ ﺫﻟﻚ ﳚﺮﻱ ﰲ ﺇﺛ ﹺﺮ‬
‫ﺍﻟﺴ‪‬ﻜﺎﻛﻲ‪ ،‬ﻭﺗﻮﺳ‪‬ﻊ ﰲ ﻋﺮﺿﻬﺎ ﻭﺳﺮﺩ ﺃﻟﻮﺍ‪‬ﺎ‪ ،‬ﻭﻟﻌﻞﱠ ﺍﻟﺬﻱ ﺩﻓﻌﻪ ﺇﱃ ﺫﻟﻚ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ‬
‫ﺍﻫﺘﻤﺎﻡ ﻣﻌﺎﺻﺮﻳﻪ ﺑﺎﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ‪ ،‬ﻭﺳﺎﻕ ﰲ ﺃﻟﻮﺍ‪‬ﺎ ﺍﳌﻌﻨﻮﻳﺔ ﺛﻼﺛﲔ ﻟﻮﻧ‪‬ﺎ ﻭﺳﺎﻕ ﰲ ﺃﻟﻮﺍ‪‬ﺎ ﺍﻟﻠﱠﻔﻈﻴﺔ‬
‫ﲦﺎﻧﻴﺔ ﺃﻟﻮﺍﻥ"‪.3‬‬

‫ﻭﻟﻌﻞﱠ ﻣﺎ ﻧﻼﺣﻆ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺃﻥﱠ ﺍﻟﻘﺰﻭﻳﲏ ﺳﺎﺭ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ ﰲ ﻧﻈﺮﺗﻪ ﻟﻠﺒﺪﻳﻊ ﺳﻮﺍﺀ‬
‫ﻣﻦ ﺣﻴﺚ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ ﺃﻭ ﺍﳌﻔﻬﻮﻡ ﺍﳉﻮﻫﺮﻱ ﻟﻪ‪"،‬ﻭﺇﺫﺍ ﻭﺍﺻﻞ ﺍﻟﻘﺰﻭﻳﲏ ﺍﻻﺗ‪‬ﺠﺎﻩ ﺍﻟﺬﻱ ﺑﺪﺃﻩ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ ﲜﻌﻞ‬
‫ﻭﺟﻮﻩ ﺍﻟﺒﺪﻳﻊ ﻭﺟﻮﻫ‪‬ﺎ ﻟﺘﺤﺴﲔ ﺍﻟﻜﻼﻡ ﻓﻘﺪ ﻭﺍﺻﻞ ﺃﻳﻀﺎ ﻣﺎ ﺑﺪﺃﻩ ﺑﻦ ﻣﺎﻟﻚ ﲜﻌﻠﻪ ﺍﻟﺒﺪﻳﻊ ﻋﻠﻤ‪‬ﺎ ﻭﻗﺴﻤ‪‬ﺎ‬
‫ﺛﺎﻟﺜﹰﺎ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﺒﻼﻏﺔ"‪ ،4‬ﻏﲑ ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﳎﺪ‪‬ﺩ‪‬ﺍ ﺑﻌﺾ ﺍﻟﺸﻲﺀ‪ ،‬ﻓﺎﻟﺘ‪‬ﻘﺴﻴﻢ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﻟﺴ‪‬ﻜﺎﻛﻲ ﲜﻌﻞ‬
‫ﺍﻟﺒﺪﻳﻊ ﻣﻠﺤﻘﹰﺎ ﻟﻌﻠﻤﻲ‪ ‬ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﱂ ﻳﻌﻤﻞ ﺑﻪ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﻭ"ﻓﹶﺼ‪‬ﻞﹶ ﺍﻟﺒﺪﻳﻊ ﻓﺼﻠﹰﺎ ﻛﺎﻣﻠﹰﺎ ﻋﻦ ﺃﺧﻮﻳﻪ‬
‫ﺍﻟﺒﻴﺎﻥ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﺻﺎﺭﺕ ﺍﻟﺒﻼﻏﺔ ﻋﻨﺪ ﺍﳋﻄﻴﺐ ﻭﻣﻦ ﺗﺒﻌﻪ ﳏﺼﻮﺭﺓ ﰲ ﻋﻠﻤﻲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﺒﺪﻳﻊ‬
‫ﻓﺼﺎﺭ ﻋﻠﻢ ﲢﺴﲔ ﻭﺗﺰﻳﲔ"‪ ،5‬ﻟﻴﻜﺘﻤﻞ ﻭﻳﺘ‪‬ﻀﺢ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻛﻤﺒﺤﺚ‪ ‬ﻭﻋﻠﻢﹴ ﳝﺜﱢﻞ ﺟﺰﺀﺍ ﻣﻬﻤ‪‬ﺎ ﻣﻦ‬
‫ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻋﻨﺼﺮ‪‬ﺍ ﺃﺳﺎﺳﻴ‪‬ﺎ ﻻ ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ ﰲ ﺍﻟﺪ‪‬ﺭﺱ ﺍﻟﺒﻼﻏﻲ‪.‬‬

‫‪1‬‬
‫‪-‬ﺟﻼﻝ ﺍﻟ ‪‬ﺪﻳﻦ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1424 ،1‬ﻫـ‪2003/‬ﻡ‪،‬‬
‫ﺹ‪) 11‬ﻣﻘ ‪‬ﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ(‪.‬‬
‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.255‬‬
‫‪ - 3‬ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺍﻟﺒﻼﻏﺔ ﺗﻄﻮﺭ ﻭﺗﺎﺭﻳﺦ‪ ،‬ﺹ‪.347‬‬
‫‪ - 4‬ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳉﺪﻳﺪ‪ ،‬ﺑﲑﻭﺕ ‪ -‬ﻟﺒﻨﺎﻥ‪2006 ،‬ﻡ‪ ،‬ﺹ‪.95‬‬
‫‪ - 5‬ﺑﺴﻴﻮﱐ ﻋﺒﺪ ﺍﻟﻔﺘ‪‬ﺎﺡ ﻓ‪‬ﻴﻮﺩ‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ))ﺩﺭﺍﺳﻴﺔ ﺗﺎﺭﳜﻴﺔ ﻭﻓ‪‬ﻨﻴﺔ ﻷﺻﻮﻝ ﺍﻟﺒﻼﻏﺔ ﻭﻣﺴﺎﺋﻞ ﺍﻟﺒﺪﻳﻊ((‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﱂ ﺍﻟﺜﱠﻘﺎﻓﻴﺔ ﺍﻷﺣﺴﺎﺀ‬
‫ﻟﻠﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ ‪ -‬ﻣﺼﺮ‪ ،‬ﻁ‪1418 ،2‬ﻫـ‪1998/‬ﻡ‪ ،‬ﺹ‪.113‬‬
‫‪-23-‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺻﻠﺘﻪ ﺑﺎﳌﻨﻄﻖ‪:‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ‬

‫ﺻﻠﺔ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳌﻨﻄﻖ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﱠﺎﱐ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳊﺠﺎﺝ ﻭﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‪:‬‬

‫ﻣﻔﻬﻮﻡ ﺍﳊﺠﺎﺝ‪:‬‬
‫ﻟﻐﺔﹰ‬

‫ﺍﺻﻄﻼﺣ‪‬ﺎ‬

‫ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬

‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ ﻭ ﺻﻠﺘﻪ ﺑﺎﳌﻨﻄﻖ‬

‫‪ /2-1‬ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ‪:‬‬

‫ﺟﺎﺀ ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ ﰲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﻄﺮﺣﻪ ﻫﺬﺍ ﺍﻟﻨ‪‬ﻮﻉ ﻭﻣﺎ ﻳ‪‬ﻘﺼﺪ ﺑﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺼ‪‬ﻴﻐﺔ ﺃﻭ‬
‫ﺍﻟﺒﻨﻴﺔ ﺍﻟﱵ ﻳﺘﺮﻛﱠﺐ ﻣﻨﻬﺎ ﺃﻱ‪ ‬ﻋﻠﻰ ﻭﺯﻥ ﺍﺳﺘﻔﻌﺎﻝ‪" ،‬ﻭﺍﻻﺳﺘﻔﻌﺎﻝ ﻣﻦ ﺍﺳﺘﺪﻝﱠ‪ ،‬ﺃﻱ ﻃﻠﺐ ﺍﻟﺪ‪‬ﻟﻴﻞ ﻭﺍﻟﻄﱠﺮﻳﻖ‬
‫ﺍﳌﺮﺷﺪ ﺇﱃ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﺍﻻﺳﺘﺪﻻﻝ ﻭﻓﻖ ﺍﻟﺘ‪‬ﺤﺪﻳﺪ ﺍﻷﺻﻮﱄ ﻫﻮ ﺩﻟﻴﻞﹲ ﻣﻦ ﺍﻷﺩﻟﱠﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻻ‪‬ﺟﺘﻬﺎﺩﻳﺔ‪ ،‬ﻭﻗﺪ‬
‫ﻳ‪‬ﺮﺍﺩ ﺑﻪ ﻃﻠﺐ‪ ‬ﺍﻟﺪ‪‬ﻟﻴﻞ‪ ،‬ﻭﻗﺪ ﻳ‪‬ﻄﻠﻖ ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻟﻴﻞ‪ ،‬ﻭﺣﻴﻨﻤﺎ ﻳﺘﻌﻠﱠﻖ‪ ‬ﺍﻷﻣﺮ ﺑﻄﻠﺐ ﺍﻟﺪ‪‬ﻟﻴﻞ‪ ،‬ﻓﺈﻥﱠ ﺍﻟﻄﱠﻠﺐ‬
‫ﻳﻘﻊ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﺴ‪‬ﺎﺋﻞ‪ ،‬ﻭﻫﻮ ﻣﻄﺎﻟﺒﺘﻪ ﺍﳌﺴﺆﻭﻝ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺪ‪‬ﻟﻴﻞ‪ ،‬ﻓﺎﻻ‪‬ﺳﺘﺪﻻﻝ ﺇﺫﻥﹾ ﻫﻮ ﻓﻌﻞ ﺍﳌﺴﺘﺪ‪‬ﻝﱢ‪ ،‬ﻭﻫﻮ‬
‫ﻃﻠﺐ ﻣﻌﺮﻓﺔ ﺍﻟﺸ‪‬ﻲﺀ‪ ،‬ﻣﻦ ﺟﹺﻬﺔ ﻏﲑﻩ ﲞﻼﻑ ﻣﺪﻟﻮﻝ )ﺍﻟﻨ‪‬ﻈﺮ( ﺍﻟﺬﻱ ﻫﻮ ﻃﻠﺐ‪ ‬ﻣﻌﺮﻓﺔ ﺍﻟﺸ‪‬ﻲﺀ ﻣﻦ ﺟﹺﻬﺘﻪ‬
‫ﻭ ﺟﹺﻬﺔ ﻏﲑﻩ‪ ،‬ﻓﻬﻮ ﺃﻋﻢ‪ ‬ﻣﻨﻪ ﻭﺃﴰﻞﹸ"‪ ،1‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻳ‪‬ﻌﺘﱪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ‬
‫ﺁﻟﻴﺔ ﻳ‪‬ﺴﺘﻌﺎﻥ ‪‬ﺎ ﻹﺛﺒﺎﺕ ﻓﻜﺮﺓ‪ ‬ﺃﻭ ﻭﺟﻬﺔﹶ ﻧﻈﺮﹴ ﻣﻌﻴ‪‬ﻨﺔ‪ ،‬ﻭﺩﻟﻴﻠﹰﺎ ﻋﻘﻠﻴ‪‬ﺎ ﻭﺑ‪‬ﺮﻫﺎﻧ‪‬ﺎ ﻳ‪‬ﺴﺎﻋ‪‬ﺪ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ‬
‫ﻏﺮﺽﹴ ﻣﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻳﻘﻮﺩ‪‬ﻧﺎ ﺇﱃ ﺷﻲﺀ ﺁﺧﺮ ﺃﻭ ﻓﻬﻢﹴ ﺟﺪﻳﺪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻻﺳﺘﺪﻻﻝ ﻭﻓﻖ ﻫﺬﺍ‬
‫ﺍﻟﺘ‪‬ﺤﺪﻳﺪ ﺩﻟﻴﻠﹰﺎ ﻣﻦ ﺍﻷﺩﻟﱠﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﰲ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺣﻜﺎﻡ‪" ،‬ﻓﺈﻥﱠ ﻫﺬﺍ ﺍﻟﻨ‪‬ﻮﻉ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ‬
‫ﻳ‪‬ﻌﺘﱪ ﻣﻨﺎﺳﺒﺔﹰ ﺗ‪‬ﻈﻬﺮ‪ ‬ﻣﻦ ﺧﻼﳍﺎ ﺁﻟﻴﺎﺕ ﺃﺻﻮﻟﻴﺔ ﺍﺟﺘﻬﺎﺩﻳﺔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﲣﺮﻳﺞ ﺍﻟﻔﺮﻭﻉ ﻋﻠﻰ‬
‫ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻭﻓﻖ ﻫﺬﺍ ﺍﻟﺘ‪‬ﺤﺪﻳﺪ ﻳ‪‬ﻌﺘﱪ ﺍﻻﺳﺘﺪﻻﻝ ﻃﺮﻳﻘﹰﺎ ﻣﻮﺻﻮﻟﹰﺎ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ ﺑﻘﻮﺍﻋﺪ ﻋﻘﻠﻴﺔ ﻣﺒﻨﻴﺔ‬
‫ﻋﻠﻰ ﺑﺮﺍﻫﲔ ﻭﺣﺠﺞ ﻣﺆﻳﺪﺓ ﳚﺘﻤﻊ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨ‪‬ﻘﻞ‪ ،‬ﻫﺬﻩ ﺍﻟﻄﱠﺮﻳﻘﺔ ﺗ‪‬ﻌﺘﱪ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻻ‪‬ﻗﻨﺎﻉ ﺍﻟﱵ‬
‫ﺗﻌﺘﻤﺪ ﺩﺭﺍﺳﺔ ﺍﻷﻟﻔﺎﻅ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺩﺍﺧﻞ ﺍﻟﻨ‪‬ﺼﻮﺹ‪ ،‬ﻛﻤﺎ ﺗﺘﻀﻤ‪‬ﻦ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﺧﺮﻯ ﺩﺭﺍﺳﺔ ﺍﻟﺮ‪‬ﻭﺍﺑﻂ‬
‫ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﺘ‪‬ﺮﺟﻴﺤﻴﺔ ﺍﻟﱵ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﰲ ﺿﺒﻂ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﺃﻭ ﺍﻟﻠﱡﻐﻮﻳﺔ ﺃﻭ‬
‫ﺍﳌﻨﻄﻘﻴﺔ"‪ ،2‬ﻭﺑﺬﻟﻚ ﻳﺘ‪‬ﻀﺢ ﺃﻥﱠ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﺁﻟﻴﺔ ﻳﺸﺘﺮﻙ ﻓﻴﻬﺎ ﺍﻟﺬﱢﻫﻦ ﻟ‪‬ﻴﺼﻞﹶ ﻣﻦ ﺧﻼﳍﺎ ﺇﱃ ﺣ‪‬ﻜﹾﻢﹴ‬
‫ﻣﺎ‪،‬ﻭ"ﻫﻨﺎ ﻳﻨﺒﻐﻲ ﻟﻜﻠﻤﺔ‪ ‬ﻭﺍﺣﺪﺓ‪ ‬ﺃﻥﹾ ﺗﺸﲑ ﺇﱃ ﻋﻤﻞ ﺍﻟﻌﻘﻞ ﻭﺇﱃ ﻋﺒﺎﺭﺗﻪ‪ ‬ﺍﻟﻘﻮﻟﻴﺔ‪ ‬ﺃﻳﻀﺎ‪،‬ﻭﻗﺪ‪ ‬ﻋﺮ‪‬ﻓﻪ‬

‫‪ -1‬ﻋﺒﺪ ﺍﻟ‪‬ﻨﱯ ﺫﺍﻛﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﳎﻠﱠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺧﻠﻒ ﺍﻟﺘ‪‬ﻤﻴﻤﻲ ﻭﺁﺧﺮﻭﻥ‪،‬‬
‫ﺍﻟﻜﻮﻳﺖ‪ ،‬ﺍﻟﻌﺪﺩ‪2011 ،02‬ﻡ‪ ،‬ﺹ‪.74‬‬
‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.75 ،74‬‬
‫‪-25-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫))ﻣﻌﺠﻢ‪ ((ROBERT‬ﰲ ﺃﻭ‪‬ﻝ ﺍﻷﻣﺮﹺ ﺑﻜﻮﻧﻪ)ﻧﺸﺎﻁ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﻨﺘﻘﻞ ﻭﻓﻘﹰﺎ ﳌﺒﺎﺩﺉ ﻣﻌﻴ‪‬ﻨﺔ‪،‬ﻣﻦ‬
‫ﺣ‪‬ﻜﻢﹴ ﺇﱃ ﺁﺧﺮ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻧﺘﻴﺠﺔ‪ ،(‬ﻟﻜﻨ‪‬ﻪ ﻳ‪‬ﻀﻴﻒ‪ ‬ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺑﺎﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺻﻮﺭﺗﻪ ﰲ ﺍﻟﻠﱡﻐﺔ‪)،‬ﺳﻠﺴﻠﺔ‬
‫ﻣﺮﺗ‪‬ﺒﺔ ﻣﻦ ﺍﳊﺪﻭﺩ ﺗﻨﺘﻬﻲ ﺑﻨﺘﻴﺠﺔ‪.1"(‬‬

‫ﻭﲟﺎ ﺃﻥﱠ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﻫﻨﺎ ﻧﺸﺎﻁﹲ ﺫﻫﲏ ﻳﻨﻄﻠﻖ ﺑﺪﺀًﺍ ﻣﻦ ﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﻭﻣﺴﻠﱠﻤﺎﺕ‬
‫ﻳﺴﺘﻨﺒﻂ ﻣﻦ ﺧﻼﳍﺎ ﺃﺣﻜﺎﻣ‪‬ﺎ ﺟﺪﻳﺪﺓ‪ ،‬ﻓﹶﻠﹶﺎﺑﺪ‪ ‬ﺃﻥ ﺗﻜﻮﻥ ﻫﺎﺗﻪ ﺍﳌﺴﻠﱠﻤﺎﺕ ﺃﺣﻜﺎﻣ‪‬ﺎ ﻳﺘﻘﺒ‪‬ﻠﻬﺎ ﺍﻟﻌﻘﻞ ﻟﻴﺒﲏ ﻣﻦ‬
‫ﺧﻼﳍﺎ ﺃﻓﻜﺎﺭ ﻭﺭﻭﺍﺑﻂ ﺗﻀﻤﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﺘﻴﺠﺔ‪ ،‬ﺑﺎ‪‬ﻋﺘﺒﺎﺭ ﻫﺬﻩ ﺍﳌﻌﻄﻴﺎﺕ "ﻗﻮﻟﹰﺎ ﺇﺫﺍ ﻭ‪‬ﺿ‪‬ﻌﺖ ﻓﻴﻪ ﺃﺷﻴﺎﺀ‬
‫ﻟﺰﻡ‪ ‬ﻋﻨﻬﺎ ﺷﻲﺀ ﺁﺧﺮ ﺑﺎﻟﻀ‪‬ﺮﻭﺭﺓ ‪‬ﺮ‪‬ﺩ ﻭﺿﻊ ﺍﻷﺷﻴﺎﺀ ﺍﻷﻭﱃ"‪ ،2‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺸ‪‬ﻜﱢﻞ ﻋﻼﻗﺔﹰ ﻣﻌﻴ‪‬ﻨﺔﹰ ﺗﻘﻮﻡ ﺑﲔ‬
‫ﺍﳌﺴﻠﱠﻤﺎﺕ ﻭﻣﺎ ﻧﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﺧﻼﳍﺎ‪ ،‬ﺑﺎ‪‬ﺳﺘﻨﺒﺎﻁ ﺣﻜﻢ ﻣ‪‬ﻌﲔ ﻳ‪‬ﺮﺗﺒﻂ ﺑﻪ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ‪ ،‬ﻭ‪‬ﺬﺍ ﺗ‪‬ﻌﺘﱪ ﻫﺎﺗﻪ‬
‫ﺍﳌﺴﻠﱠﻤﺎﺕ ﺩﻟﻴﻠﹰﺎ ﻭ ﺑﺮﻫﺎﻧ‪‬ﺎ ﻋﻘﻠﻴ‪‬ﺎ‪" ،‬ﻓﺎﻻﺳﺘﺪﻻﻝ ﻋﻤﻠﻴﺔﹲ ﻋﻘﻠﻴﺔﹲ ﻳﻨﺘﻘﻞ ﻓﻴﻬﺎ ﺍﻟﻔﻜﺮ‪ ‬ﻣﻦ ﺃﺷﻴﺎﺀ ﻣﺴﻠﱠﻢ‪‬‬
‫ﺑﺼﺤ‪‬ﺘﻬﺎ ﺇﱃ ﺃﺷﻴﺎﺀ ﺃﺧﺮﻯ ﻧﺎﲡﺔ ﻋﻨﻬﺎ ﺑﺎﻟﻀ‪‬ﺮﻭﺭﺓ ﻭﺗﻜﻮﻥﹸ ﺟﺪﻳﺪﺓﹰ ﻋﻦ ﺍﻷﻭﱃ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﺍﺳﺘﻨﺘﺎﺟﻴ‪‬ﺎ‪ ،‬ﻭﻳ‪‬ﺴﻤ‪‬ﻰ ﺍﺳﺘﻨﺒﺎﻃﹰﺎ ﺃﻭ ﺍﺳﺘﻘﺮﺍﺋﻴ‪‬ﺎ‪ ،‬ﻭﻳ‪‬ﺴﻤ‪‬ﻰ ﺍﺳﺘﻘﺮﺍﺀ‪ ،‬ﺃﻭ ﻳ‪‬ﺴﻤ‪‬ﻰ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﻣﻘﺪ‪‬ﻣﺔ‪ ‬ﻭﺍﺣﺪﺓ‪‬‬
‫ﺍﺳﺘﺪﻻﻟﹰﺎ ﻣﺒﺎﺷﺮ‪‬ﺍ‪ ،‬ﻭﻣﻦ ﻣﻘﺪ‪‬ﻣﺘﲔ ﺍﺳﺘﺪﻻﻟﹰﺎ ﻗﻴﺎﺳﻴ‪‬ﺎ"‪ ،3‬ﻭﻣ‪‬ﺠ‪‬ﻤﻞ ﺍﻟﻘﻮﻝ ﻣﻦ ﻛﻞﱢ ﻫﺬﺍ ﺃﻥﱠ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻤﻠﻴﺔﹲ‬
‫ﺃﻭ ﻃﺮﻳﻘﺔﹲ ﺗﻨﻄﻠﻖ ﻣﻦ ﻣﻘﺪ‪‬ﻣﺎﺕ ﻭﺻﻮﻟﹰﺎ ﺇﱃ ﻧﺘﻴﺠﺔ‪ ،‬ﻳﺘﻢ‪ ‬ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﱠﺎﱐ ﻣﻨﻬﺎ ﲟﻮﺟﺐ ﻣﺎ‬
‫ﻳﻘﺘﻀﻴﻪ ﺍﻷﻭ‪‬ﻝ‪.‬‬

‫ﺇﻥﱠ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺗﺘﺒﻨ‪‬ﻰ ﺍﻻ‪‬ﻧﻄﻼﻕ ﻣﻦ ﳎﻤﻮﻋﺔ ﻣﺒﺎﺩﺉ ﺃﻭ ﻣﺴﻠﱠﻤﺎﺕ ﺗﻌﺘﱪﻫﺎ‬
‫ﻛﻤﻘﺪ‪‬ﻣﺔ ﻟﺒﻨﺎﺀ ﺣﻜﻢﹴ ﺟﺪﻳﺪ‪ ‬ﻭﺗﻜﻮﻥ ﻫﺎﺗﻪ ﺍﳌﺴﻠﱠﻤﺎﺕ ﲟﺜﺎﺑﺔ ﺃﺩﻟﱠﺔ ﻧﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﺘﻴﺠﺔ‪،‬‬
‫ﻭ‪‬ﺬﺍ ﻓﺎﻻﺳﺘﺪﻻﻝ ﺗﺪﺭ‪‬ﺝ‪" ‬ﻳﻮﺻﻠﻨﺎ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻗﻀﺎﻳ‪‬ﺎ ﻣﻘﺒﻮﻟﺔ ﻭﻣﻮﺿﻮﻋﺔ ﻛﻤﻘﺪ‪‬ﻣﺎﺕ‪ ،‬ﺇﱃ ﻧﺘﻴﺠﺔ ﺗﻜﻮﻥ‬
‫ﺟﺪﻳﺪﺓ ﻟﺪﻳﻨﺎ ﺃﻭ ﻟﺪﻯ ﻣﻦ ﻧﺮﻳﺪ ﺃﻥﹾ ﻧﻌﺮﺿﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﺟﺪﻳﺪﺓ ﺇﻣ‪‬ﺎ ﰲ ﻣﻀﻤﻮ‪‬ﺎ ﻭﺇﻣ‪‬ﺎ ﰲ ﻗﻴﻤﺔ ﺻﺪﻗﻬﺎ"‪،4‬‬
‫ﻟﺬﺍ ﻓﺈﻧ‪‬ﻪ ﻋﻠﻴﻨﺎ ﺃﻥﹾ ﻧﻘﻮﻡ ﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﺘﻴﺠﺔ‪ ‬ﻳﻘﻴﻨﻴﺔ‪ ‬ﻭﺻﺤﻴﺤﺔ‪ ‬ﺑﺘﻘﻮﱘ ﺻﺤﺔ ﻭﺳﻼﻣﺔ ﺍﻟﻨ‪‬ﺺ ﺍﻷﻭ‪‬ﻝ‬

‫‪ - 1‬ﺭﻭﺑﲑ ﺑﻼﻧﺸﻲ‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﺗﺮ‪ :‬ﳏﻤﻮﺩ ﺍﻟﻴﻌﻘﻮﰊ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳊﺪﻳﺚ‪ ،‬ﺩﻁ‪1424 ،‬ﻫـ‪2003/‬ﻡ‪ ،‬ﺹ‪.03‬‬
‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.9‬‬
‫‪ - 3‬ﻋﺒﺪ ﺍﻟﻨ‪‬ﱯ ﺫﺍﻛﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭ ﳎﺎﻻﺗﻪ‪ ،‬ﺹ‪.75‬‬
‫‪ - 4‬ﺭﻭﺑﲑ ﺑﻼﻧﺸﻲ‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﺹ‪.71‬‬
‫‪-26-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﻛﹶﻤﺴﻠﱠﻤﺔ ﺻﺎﺩﻗﺔ‪ ،‬ﻭﻫﺬﺍ "ﲟ‪‬ﻄﺎﻟﺒﺔ ﺍﻟﻨ‪‬ﺺ ﺑﺎﻟﺘ‪‬ﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺳﺎﺋﻠﻪ ﺃﻭ ﻣﻀﺎﻣﻴﻨﻪ"‪ ،1‬ﻷﻧ‪‬ﻨﺎ ﺑﹺﺼﺪﺩ‪ ‬ﺇﺛﺒﺎ ‪‬‬
‫ﺕ‬
‫ﻭﺍﺳﺘﺨﺮﺍﺝﹺ ﺣﻜﻢﹴ ﺛﺎﻥ‪ ،‬ﺻﺎﺩﺭ ﻭﻧﺎﺗﺞ ﻋﻦ ﺍﻷﻭ‪‬ﻝ ﻭﻇﻬﻮﺭ ﻣﺪﻟﻮﻝ ﺟﺪﻳﺪ ﻧﺎﺑﻊﹴ ﻣﻦ ﻣﻘﺪ‪‬ﻣﺔ‪ ‬ﺃﻭ ﻧﺺ‪،‬‬
‫ﻭﻳﻜﻮﻥﹸ ﻫﺬﺍ ﺍﻷﺧﲑ" ﻧﺼ‪‬ﺎ ﺣﺎﻣﻠﹰﺎ ﳌﻀﻤﻮﻥ‪ ‬ﳐﺼﻮﺹﹴ‪ ،‬ﻭﺃﻥﱠ ﻛﻞﱠ ﻣﻀﻤﻮﻥ ﻣﺒﲏ‪ ‬ﺑﻮﺳﺎﺋﻞ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻣﺼﻮﻍ‬
‫ﻋﻠﻰ ﻛﻴﻔﻴﺎﺕ ﳏﺪ‪‬ﺩﺓ‪ ،‬ﲝﻴﺚ ﻻ ﻳﺘﺄﺗ‪‬ﻰ ﺍﺳﺘﻴﻌﺎﺏ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﳌﻀﻤﻮﻧﻴﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻭﺍﻟﺒﻌﻴﺪﺓ ﻟﻠﻨﺺ‪ ‬ﺇﻟﱠﺎ ﺇﺫﺍ‬
‫ﺃﹸﺣﻴﻂﹶ ﻋﻠﻤ‪‬ﺎ ﺑﺎﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻭﺍﳋﺎﺻ‪‬ﺔ ﺍﻟﱵ ﺗﺪﺧﻞ ﰲ ﺑﻨﺎﺀ ﻫﺬﻩ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﳌﻀﻤﻮﻧﻴﺔ"‪،2‬‬
‫ﻭ‪‬ﺬﺍ ﻧﻘﻮﻝ ﺇﻥﱠ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﲢﻤﻞ ﰲ ﻃﻴﺎ‪‬ﺎ ﻣﻌﺎﱐ ﻭﺩﻻﻻﺕ ﻛﺜﲑﺓ ﻭ ﻣﻀﺎﻣﲔ ﻣﺘﻌﺪ‪‬ﺩﺓ ﻧﺼﻞ ﺇﻟﻴﻬﺎ‬
‫ﻣﻦ ﺧﻼﻝ ﻋﺪ‪‬ﺓ ﻭﺳﺎﺋﻞ ﻭ ﺁﻟﻴﺎﺕ‪ ،‬ﺪﻑ ﲢﺪﻳﺪﻫﺎ ﻭﺍﻹﺣﺎﻃﺔ ‪‬ﺎ ﻟﺒﻨﺎﺀ ﺃﺣﻜﺎﻡ ﻭﻣﻌﺎﺭﻑ ﺃﺧﺮﻯ‪ ،‬ﻣﺎ‬
‫ﳚﻌﻞ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻣﻬﻤ‪‬ﺔ ﻭﺿﺮﻭﺭﻳﺔ ﰲ ﺗﻮﻟﻴﺪ ﺃﺣﻜﺎﻡ ﺟﺪﻳﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﳌﻀﺎﻣﲔ‪ ،‬ﻭﺗ‪‬ﻌ‪‬ﺮﻑ‪"‬ﻫﺬﻩ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﻠﱡﻐﻮﻳﺔ ﺍﳌﻨﻄﻘﻴﺔ ﺍﳌﻨﺘﺠﺔ ﻟﻠﻤﻀﺎﻣﲔ ﺑـ )ﺍﻵﻟﻴﺎﺕ ﺍﻹﻧﺘﺎﺟﻴﺔ( ﺃﻭ )ﺍﻵﻟﻴﺎﺕ ﺍﻷﺻﻠﻴﺔ(‬
‫ﺃﻭ )ﺍﻵﻟﻴﺎﺕ ﺍﻟﺘ‪‬ﺤﺘﻴﺔ("‪ ،3‬ﻭ‪‬ﺬﺍ ﻳ‪‬ﻌﺘﱪ ﺍﻻﺳﺘﺪﻻﻝ ﺁﻟﻴﺔ ﺗﻮﻟﻴﺪﻳﺔ ﻭﺍﻧﺒﻨﺎﺋﻴﺔ ﻓﻨﺤﻦ ﻧﺒﲏ ﺑﻪ ﺃﺣﻜﺎﻣﺎ ﺟﺪﻳﺪﺓ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺃﻭ ﺍﻻ‪‬ﻧﺒﻨﺎﺀ ﻫﻮ ﻋﻼﻗﺔ ﺗﺘﻤﻴ‪‬ﺰ ﲞﺼﺎﺋﺺ ﺃﳘﱡﻬﺎ ﺛﻼﺙ "ﻭﻫﻲ‪):‬ﺧﺎﺻﻴﺔ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺼ‪‬ﻮﺭﺓ‬
‫ﻭﺍﳌﻀﻤﻮﻥ( ﻭ)ﺧﺎﺻﻴﺔ ﺍﻟﺘﻘﻴ‪‬ﺪ ﺑﺎﻟﻨ‪‬ﻄﺎﻕ ﺍﳌﻌﺮﰲ( ﻭ)ﺧﺎﺻﻴﺔ ﺍﻟﺘﺪﺭ‪‬ﺝ ﰲ ﺍﳌﺮﺍﺗﺐ("‪ ،4‬ﻭﺍﳋﺼﺎﺋﺺ ﺍﻟﱵ‬
‫ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻻ‪‬ﻧﺒﻨﺎﺀ‪ ،‬ﻭﺍﻟﺬﻱ ﻳ‪‬ﻌﺪ‪ ‬ﻣﻦ ﻣﻮﺍﺻﻔﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﺗﺘﺠﻠﱠﻰ ﺃﺛﻨﺎﺀ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺣﻜﻢ‬
‫ﺇﱃ ﺁﺧﺮ ﺃﻭ ﻣﻦ ﻣﻘﺪ‪‬ﻣﺎﺕ ﻟﻨﺘﺎﺋﺞ‪ ،‬ﺣﻴﺚ ﺗﻈﻬﺮ ﺧﻼﻟﻪ ﺩﻻﻻﺕ ﻣﺘﻌﺪ‪‬ﺩﺓ ﻟﻠﻨ‪‬ﺺ ﻣﻦ ﺧﻼﻝ ﺻﻮﺭﺗﻪ‬
‫ﻭﻣﻀﻤﻮﻧﻪ‪ ،‬ﻭﺗﻜﻮﻥ ﺩﻻﻻﺕ ﺍﻟﻨ‪‬ﺺ ﳏﻤﻮﻟﺔ ﻓﻴﻪ ﻟﺘﺸﻜﱢﻞ ﻧﺘﻴﺠﺔ ﺟﺪﻳﺪﺓ ﻣﻦ ﺧﻼﻟﻪ ﻭ ﺗ‪‬ﺪﺭ‪‬ﺝ ﺑﻌﺪﻩ‪‬‬
‫ﻛﺤ‪‬ﻜﻢﹴ ﺑﻨﺎﺋﻲ ‪‬ﺎﺋﻲ‪ ،‬ﻭﻫﺬﺍ ﺍﻻ‪‬ﻧﺒﻨﺎﺀ ﺍﻟﺬﻱ ﻧ‪‬ﺤﺪ‪‬ﺩ ﻣﻦ ﺧﻼﻟﻪ ﻫﺬﻩ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﳚﻌﻞ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‬
‫"ﺛﻼﺛﺔ ﺿﺮﻭﺏ ﻣﺴﺘﻘﻠﱠﺔ ﻫﻲ‪) :‬ﺍﻟﻘﻴﺎﺱ( ﻭ)ﺍﻟﺘ‪‬ﻤﺜﻴﻞ( ﻭ)ﺍﻻﺳﺘﻘﺮﺍﺀ("‪ ،5‬ﻭﻣﺎ ﻳﻬﺘﻢ‪ ‬ﺬﻩ ﺍﻟﻄﱡﺮﻕ ﰲ ﺑﻨﻴﺔ‬
‫ﺍﻟﻨ‪‬ﺺ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ "ﺷﻜﻞﹴ ﺧﺎﺹ‪ ‬ﻟﺘﻘﺪﱘ ﳐﺘﻠﻒ ﺍﳌﻌﻠﻮﻣﺎﺕ ﲢﺪ‪‬ﺩﻩ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﱵ ﺗ‪‬ﻘﻴﻤﻬﺎ‬

‫‪ - 1‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ‪ ،‬ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﰲ ﺗﻘﻮﱘ ﺍﻟﺘ‪‬ﺮﺍﺙ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﱠﻘﺎﰲ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ ،2‬ﺩﺕ‪ ،‬ﺹ‪.23‬‬
‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.23‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.23‬‬
‫‪ - 4‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ‪ ،‬ﺍﻟﱢﻠﺴﺎﻥ ﻭﺍﳌﻴﺰﺍﻥ ﺃﻭ ﺍﻟﺘﻜﻮﺛﺮ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﱠﻘﺎﰲ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1998 ،1‬ﻡ‪ ،‬ﺹ‪.35‬‬
‫‪ - 5‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.38‬‬
‫‪-27-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺑﻴﻨﻬﺎ"‪ ،1‬ﻟﺬﺍ ﺗ‪‬ﻌﺪ‪ ‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﻨﻄﻘﻴﺔ ﻣﻬﻤ‪‬ﺔ ﰲ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﲤﺎﺳﻚ ﺑﲎ ﺍﻟﻨ‪‬ﺺ‪" ،‬ﻭﻣﺎ ﻳﻬﻤ‪‬ﻨﺎ ﳓﻦ ﻫﻨﺎ ﻫﻮ‬
‫ﻫﺬﺍ ﺍﻟﻨ‪‬ﻤﻂ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺆﻛﱢﺪ ﺃﻥﱠ ﻟﻠﻨ‪‬ﺺ ﻣﻨﻄﻘﻪ ﺍﳋﺎﺹ ﻭﺑﻨﻴﺘﻪ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‪ ،‬ﻭﻳﺆﻛﱢﺪ‪ ‬ﻫﺬﺍ‬
‫ﺃﻳﻀﺎ ﻣﺎ ﻧﺴﺘﻌﻤﻠﻪ ﰲ ﺧﻄﺎﺑﺎﺗﻨﺎ ﻭﺣﻮﺍﺭﺍﺗﻨﺎ‪ ،‬ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﻣﻦ ﻗﺒﻴﻞ‪) :‬ﺣﺴﻦ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﻟﱪﻫﺎﻥ(‪،‬‬
‫)ﻣﺘﲔ ﺍﳊﺠ‪‬ﺔ(‪) ،‬ﻧﺎﺻﻊ ﺍﻟﱪﻫﺎﻥ(‪) ،‬ﻫﺬﺍ ﺃﻣﺮ‪ ‬ﻇﺎﻫﺮ‪ ‬ﺍﻟﺒﻄﻼﻥ‪ ،‬ﻻ ﻳﻌﻘﻞ ﺻﺤﺘﻪ‪ ،‬ﻭﻻ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺩﻟﻴﻞﹲ(‪،‬‬
‫)ﻫﺬﻩ ﺃﺩﻟﱠﺔﹲ ﻣﺘﻌﺎﺭﺿﺔﹲ ﻭﺣ‪‬ﺠﺞ‪ ‬ﻣ‪‬ﺘﻨﺎﻗﻀﺔﹲ(‪) ،‬ﻫﺬﺍ ﻗﻮﻝﹲ ﻣﺮﺩﻭﺩ‪ ‬ﺿﻌﻴﻒ‪ ‬ﺍﻟﺴ‪‬ﻨﺪ‪ ،‬ﻭﺍﻫ‪‬ﻲ‪ ‬ﺍﻟﺪ‪‬ﻟﻴﻞ(‪) ،‬ﻓﹸﻼﻥﹲ‬
‫ﺣﺎﺿﺮ‪ ‬ﺍﻟﺪ‪‬ﻟﻴﻞﹺ ﻭﺻﺤﻴﺢ‪ ‬ﺍﻻﺳﺘﺪﻻﻝ(‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻟﺘ‪‬ﻌﺎﺑﲑ ﺍﻟﱵ ﻳ‪‬ﺸﺎﺭ‪ ‬ﺎ ﺇﱃ ﺍﻟﺒ‪‬ﻌﺪ ﺍﳌﻨﻄﻘﻲ‬
‫ﺍﻻﺳﺘﺪﻻﱄ ﰲ ﺍﳋﻄﺎﺏ"‪.2‬‬

‫ﻭﻳﺘﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺪ‪‬ﻭﺭ ﺍﻟﻔﻌ‪‬ﺎﻝ ﻟﻠﻤﻨﻄﻖ ﰲ ﻋﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻛﺬﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﻋﻤﻠﻴﺔ ﺗﻌﺘﺮﻑ ﲟﺎ ﻫﻮ ﺃﺻﺢ ﻭﻣﺎ ﻫﻮ ﻣﻨﻄﻘﻲ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﳚﻮﺯ ﺍﻷﺧﺬ ﺑﻪ ﻛﺤ‪‬ﺠ‪‬ﺔ‪ ‬ﻭﺑﺮﻫﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﻮﺩ‪‬ﻧﺎ‬
‫ﺇﱃ ﺍﻟﻨ‪‬ﻈﺮ ﰲ ﺃﻥﱠ ﻋﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻝ ﻳ‪‬ﺴﺎﻫﻢ ﰲ ﺗﻜﻮ‪‬ﺎ ﻃﺮﻕ ﻋﺪﻳﺪﺓ ﻭﺁﻟﻴﺎﺕ ﻣﺘﻨﻮﻋﺔ ﻛﻮﻥ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﻋﻤﻠﻴﺔ ﺇﻧﺘﺎﺟﻴﺔ‪ ،‬ﻭﻫﺎﺗﻪ "ﺍﻵﻟﻴﺎﺕ ﺍﻹﻧﺘﺎﺟﻴﺔ ﲣﺘﺺ‪ ‬ﺑﻜﻮ‪‬ﺎ ﺗﻘﺒﻞ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﺎ ﺍﻟﺘﻨﻘﱡﻞ ﻣﻦ ﺣﻘﻞﹴ ﻓﻜﺮﻱ‬
‫ﺇﱃ ﺁﺧﺮ ﻭﺍﻟﺘﺠﻮ‪‬ﻝ ﺑﲔ ﳐﺘﻠﻒ‪ ‬ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ ﻭﺃﺻﻨﺎﻑ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺣﱴ ﺇﻥﱠ ﺍﻵﻟﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻗﺪ ﺗﺸﺘﺮﻙ ﰲ‬
‫ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻋﻠﻮﻡ ﻣﺘﺒﺎﻳﻨﺔ ﰲ ﻣﻘﺎﺻﺪﻫﺎ ﻭﻭﺳﺎﺋﻠﻬﺎ‪ ،‬ﻭﻻ ﳜﺮﺟﻬﺎ ﻋﻦ ﻭﺻﻒ ﺍﻟﺸ‪‬ﻤﻮﻟﻴﺔ ﻣﺎ ﻗﺪ ﻳﻠﺤﻘﻬﺎ‬
‫ﻣﻦ ﺗﻠﻮ‪‬ﻧﺎﺕ‪ ‬ﺣﻘﻠﻴﺔ‪ ،3"‬ﻷﻥﱠ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻹﻓﻬﺎﻡ ﻣﻦ ﺧﻼﻝ ﻣﻌﺮﻓﺘﻨﺎ ﺍﳉﺪﻳﺪﺓ ﻭﺇﻧﺘﺎﺟﻬﺎ ﺍﻟﺒﻨﺎﺋﻲ‬
‫ﺍﳌﻌﺮﰲ‪ ،‬ﻭﺍﻟﺬﻱ "ﻻ ﻳ‪‬ﻤ‪‬ﻜﻦ‪ ‬ﻓﻬﻤﻪ ﺣﻖ‪ ‬ﺍﻟﻔﻬﻢ ﻭﻻ ﺗﻔﻬﻴﻤﻪ ﺣﻖ ﺍﻟﺘ‪‬ﻔﻬﻴﻢ ﺑﻐﲑ ﻣﻌﺮﻓﺔ‪ ‬ﺗﺎﻣ‪‬ﺔ‪ ‬ﺑﺄﺻﻮﻝ ﻭﻓﺼﻮﻝ‬
‫ﻫﺬﻩ ﺍﻵﻟﻴﺎﺕ"‪ ،4‬ﻭﻣﺎ ﻳﺘﺮﺗ‪‬ﺐ‪ ‬ﻋﻦ ﻫﺬﺍ ﺃﻥﱠ ﺍﳋﻮﺽ‪ ‬ﰲ ﻋﺪ‪‬ﺓ ﺁﻟﻴﺎﺕ‪ ‬ﰲ ﲢﻘﻴﻖ ﺍﳌﻌﺎﺭﻑ ﻳ‪‬ﺆﺩ‪‬ﻱ ﺑﺎﻟﻀ‪‬ﺮﻭﺭﺓ‬
‫ﺇﱃ ﺍﳋﻮﺽ ﰲ ﻋﺪ‪‬ﺓ‪ ‬ﳎﺎﻻﺕ‪ ،‬ﻭﺍﻟﱵ ﺗﺘ‪‬ﺨﺬ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺃﻳﻀﺎ ﻣﺴﻠﻜﹰﺎ ﳍﺎ ﰲ ﺑﻠﻮﻍ ﻣﺮﺍﺩﻫﺎ ﻣﺎ ﳚﻌﻞ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻬﺠ‪‬ﺎ ﻣﺘﻜﺎﻣﻠﹰﺎ ﺗﻌﺘﻤﺪﻩ ﻋﻠﻮﻡ ﻋﺪ‪‬ﺓ ﺗﺴﲑ ﻭﻓﻘﻪ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ‪ ‬ﻳﺘﺤﺘ‪‬ﻢ ﻋﻨﻪ "ﺗﺸﺎﺑﻚ ﺍﻟﻌﻼﻗﺎﺕ‬

‫‪ - 1‬ﺃﻧﺪﺭﻳﻪ ﺟﺎﻙ ﺩﻳﺸﲔ‪ ،‬ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟ‪‬ﻨﺼﻮﺹ ﻭﺗﺄﻟﻴﻔﻬﺎ‪ ،‬ﺗﺮ‪ :‬ﻫﻴﺜﻢ ﻟﹶﻤ‪‬ﻊ‪ ،‬ﺍﳌﺆ ‪‬ﺳﺴﺔ ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﺪ‪‬ﺭﺍﺳﺎﺕ ﻭﺍﻟﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪،‬‬
‫ﺹ‪.25‬‬
‫‪ - 2‬ﺃﺑﻮﺑﻜﺮ ﺍﻟﻌﺰ‪‬ﺍﻭﻱ‪ ،‬ﺍﳋﻄﺎﺏ ﻭﺍﳊﺠﺎﺝ‪ ،‬ﻣﺆ ‪‬ﺳﺴﺔ ﺍﻟﺮ‪‬ﺣﺎﺏ ﺍﳊﺪﻳﺜﺔ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪2010 ،1‬ﻡ‪،‬‬
‫ﺹ‪.18‬‬
‫‪ - 3‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ‪ ،‬ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﰲ ﺗﻘﻮﱘ ﺍﻟﺘ‪‬ﺮﺍﺙ‪ ،‬ﺹ‪.82‬‬
‫‪ - 4‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.82‬‬
‫‪-28-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺑﻴﻨﻬﺎ‪ ،‬ﻓﺎﳌﺒﺎﺣﺚ ﺍﻟﻜﻼﻣﻴﺔ ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳌﺒﺎﺣﺚ ﺍﻟﻠﱡﻐﻮﻳﺔ ﻭﺍﻟﺒﻼﻏﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﻛﻤﺎ ﺗﺘﻔﺎﻋﻞ ﺍﳌﺒﺎﺣﺚ‬
‫ﺍﳌﻨﻄﻘﻴﺔ ﻣﻊ ﺍﳌﺒﺎﺣﺚ ﺍﻟﻠﱡﻐﻮﻳﺔ ﻭﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﻫﻜﺬﺍ"‪ ،1‬ﻭﻫﻨﺎ ﺃﺻﺒﺢ ﺍﻻﺳﺘﺪﻻﻝ ﺁﻟﻴﺔ ﻭﻣﻨﻬﺠ‪‬ﺎ ﺿﺮﻭﺭﻳ‪‬ﺎ ﰲ‬
‫ﲢﺪﻳﺪ ﻣﻘﺎﺻﺪ ﻛﻞﱢ ﻋﻠﻢ ﺑﻞ ﻭﺣﺘﻤﻴ‪‬ﺎ ﰲ ﺑﻠﻮﻍ ﻣﻜﺎﺳﺐ ﻭﻣﻌﺎﺭﻑ ﺟﺪﻳﺪﺓ ﻓﻴﻪ ﻭﺣﱴ ﺍﻟﻔﺼﻞ ﻓﻴﻤﺎ ﻭﺻﻞ‬
‫ﺇﱃ ﺣﺪ‪ ‬ﺍﻟﺘ‪‬ﺸﺎﻛﻞ ﻭﺍﻻﺳﺘﻌﺼﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻀﻊ ﺍﻻﺳﺘﺪﻻﻝ ﰲ ﻣﺮﺗﺒﺔ‪ ‬ﺷﺎﻣﻠﺔ‪ ‬ﻭﻛﺎﻣﻠﺔ‪ ‬ﻛﻮﻧﻪ ﺁﻟﻴﺔ ﻣﺸﺘﺮﻛﺔ‬
‫ﻭﻋﺎﻣ‪‬ﺔ‪" ،‬ﺃﻣ‪‬ﺎ ﻣﻌﲎ ﺍﻵﻟﻴﺔ ﺍﻷﻋﻢ‪ ،‬ﻓﻬﻮ ﺃﻥﹾ ﺗﻜﻮﻥ ﺍﻵﻟﻴﺔ ﺧﺎﺻﻴﺔ ﺇﺿﺎﻓﻴﺔ ﺗﻠﺤﻖ ﻛﻞ ﻋﻠﻢﹴ ﻳﺸﺘﺮﻙ ﰲ‬
‫ﲢﺼﻴﻞ ﻏﲑﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﻛﻞﱠ ﻋﻠﻢ ﺩﺧﻞ ﰲ ﻋﻠﻢ ﺁﺧﺮ ﲟﻨـﺰﻟﺔ ﺁﻟﺔ ﻣﻦ ﺁﻻﺗﻪ"‪ ،2‬ﻣﺎ ﻳﻌﻄﻲ ﻟﻼﺳﺘﺪﻻﻝ‬
‫ﺩﻭﺭﻩ ﰲ ﻛﻞﱢ ﻋﻠﻢ ﻣﻦ ﺇﺛﺮﺍﺀ ﳌﻌﺎﺭﻓﻪ ﺇﻧﺘﺎﺟ‪‬ﺎ ﻭﲢﺼﻴﻠﹰﺎ ‪.‬‬

‫ﻭﻧﻈﺮ‪‬ﺍ ﻟﻌﻤﻮﻡ ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ ﰲ ﺗﺒﻨ‪‬ﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻟﻪ‪ ،‬ﻓﻬﻮ ﳛﻞﱡ ﻓﻴﻬﺎ ﳏﻞﱠ ﺍﳌﻨﻬﺞ‪،‬‬
‫"ﻭﺍﳌﻘﺼﻮﺩ ﺑـ )ﺍﳌﻨﻬﺞ(‪ ،‬ﲨﻠﺔ ﺍﻟﻄﱡﺮﻕ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﻳﺘﻮﺻ‪‬ﻞ ﺇﻟﻴﻬﺎ ‪‬ﺎ ﺇﱃ ﻧﺘﺎﺋﺞ ﻣﻌﻴ‪‬ﻨﺔ"‪ ،3‬ﻭﻫﺬﻩ‬
‫ﺍﻟﻨ‪‬ﺘﺎﺋﺞ ﺗ‪‬ﺴﺘﺨﻠﺺ ﻣﻦ ﻣﺴﻠﱠﻤﺎﺕ ﺃﻭ‪‬ﻟﻴﺔ ﻭﺗﺸﻜﱢﻞ ﻋﻼﻗﺎﺕ ﻣﻨﻄﻘﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻓﺎﳌﻨﻄﻖ ﻋﻠﻢ‪ ‬ﻳﺒﺤﺚ ﰲ‬
‫ﻗﻮﺍﻧﲔ ﺍﻻﻧﺘﻘﺎﻻﺕ ﻣﻦ ﺃﻗﻮﺍﻝﹴ ﻣﺴﻠﱠﻢ ‪‬ﺎ ﺇﱃ ﺃﻗﻮﺍﻝ ﻣﻄﻠﻮﺑﺔ"‪ ،4‬ﻟﺬﺍ ﻳﻌﺪ‪ ‬ﺍﳌﻨﻄﻖ ﺁﻟﻴﺔ ﻭﻣﻨﻬﺠﻴﺔ ﻳﻌﺘﻤﺪﻫﺎ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﰲ ﺇﺟﺮﺍﺀﺍﺗﻪ‪ ،‬ﻭ "ﺗﺸﻤﻞ ﺍﳌﻨﻬﺠﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ﰲ ﺍﻟﺘ‪‬ﺮﺍﺙ ﻛﻞﱠ ﺍﳌﻘﻮﻻﺕ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﱵ ﺗﺪﺧﻞ‬
‫ﰲ ﺑﻨﺎﺀ ﺍﻻﺳﺘﺪﻻﻻﺕ"‪.5‬‬

‫ﻭﻳﻘﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺈﻧﺘﺎﺝ ﺣﻜﻢﹴ ﺍﺑﺘﺪﺍﺀﺍ ﻣﻦ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﻭﺍﳌﺴﻠﱠﻤﺎﺕ ﺍﻟﱵ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﻭﺭﺑﻄﻬﺎ ﺑﻨﺘﻴﺠﺔ‬
‫ﻋﻠﻰ ﻋﻼﻗﺔ ﻣﻨﻄﻘﻴﺔ ﻳﻌﺘﻤﺪ ﺧﻼﳍﺎ ﻋﻠﻰ ﺃﺩﻟﱠﺔ ﻭﺑﺮﺍﻫﲔ ﺗﻜﻮﻥ ﻣﻨﻄﻘﻴﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﺍﺳﺘﻨﺘﺎﺟﻪ ﺻﺤﻴﺤ‪‬ﺎ‬
‫ﻓﺎﳌﻘﺪ‪‬ﻣﺎﺕ ﺍﻟﱵ ﻳﻌﺘﻤﺪﻫﺎ ﳚﺐ ﺃﻥﹾ ﺗﻜﻮﻥ ﺻﺤﻴﺤﺔ ﺃﻳﻀﺎ‪ ،‬ﻟﻴﺠﻮﺯ ﻭﻳﺼﺢ‪ ‬ﺍﻷﺧﺬ ‪‬ﺎ ﻛﺤﺠ‪‬ﺔ‪ ،‬ﻓﺎﳊﺠ‪‬ﺔ‬
‫"ﺇﻧ‪‬ﻤﺎ ﺳ‪‬ﻤﻴﺖ‪ ‬ﺣﺠ‪‬ﺔﹰ ﻷﻧ‪‬ﻪ ﻳ‪‬ﺤﺘﺞ ‪‬ﺎ ﻋﻠﻰ ﺍﳋﺼﻢ ﻹﺛﺒﺎﺕ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﺗ‪‬ﺴﻤ‪‬ﻰ ﺩﻟﻴﻠﹰﺎ ﻷﻧ‪‬ﻬﺎ ﺗﺪﻝﱡ ﻋﻠﻰ‬
‫ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭ‪‬ﻴﺌﺘﻬﺎ ﻭﺗﺄﻟﻴﻔﻬﺎ ﻷﺟﻞﹺ ﺍﻟﺪ‪‬ﻻﻟﺔ ﻳ‪‬ﺴﻤ‪‬ﻰ ﺍﺳﺘﺪﻻﻟﹰﺎ"‪ ،6‬ﻭﻣﻦ ﻫﻨﺎ ﻧﻘﻮﻝ ﺇﻥﱠ ﺍﳊﺠﺎﺝ ﻋﻤﻠﻴﺔ‬

‫‪ - 1‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ‪ ،‬ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﰲ ﺗﻘﻮﱘ ﺍﻟﺘ‪‬ﺮﺍﺙ ‪ ،‬ﺹ‪.90‬‬

‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.84‬‬
‫‪ - 3‬ﻳﻨﻈﺮ‪ ،‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪86‬‬
‫‪ - 4‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﺎﻥ‪ ،‬ﺍﻟﻠﱢﺴﺎﻥ ﻭﺍﳌﻴﺰﺍﻥ ﺃﻭ ﺍﻟﺘ‪‬ﻜﻮﺛﺮ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﺹ‪.87‬‬
‫‪ - 5‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ‪ ،‬ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﰲ ﺗﻘﻮﱘ ﺍﻟﺘ‪‬ﺮﺍﺙ‪ ،‬ﺹ‪.86‬‬
‫‪ - 6‬ﻋﻠﻲ ﺍﻟﺸ‪‬ﲑﻭﺍﱐ‪ ،‬ﺍﻟﺘ‪‬ﻤﻬﻴﺪ ﰲ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻣﺆﺳ‪‬ﺴﺔ ﺍﻧﺘﺸﺎﺭﺍﺕ ﺩﺍﺭ ﺍﻟﻌﻠﻢ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪ ،‬ﺹ‪.84‬‬
‫‪-29-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺍﺳﺘﺪﻻﻟﻴﺔ ﻛﻤﺎ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺗﻘﻮﻡ ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﺳﺲ ﻭﻋﻼﻗﺎﺕ ﻣﻨﻄﻘﻴﺔ ﺗﺴﺮﻱ ﻣﻦ ﺧﻼﳍﺎ ﺑﲔ‬
‫ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﻭﺍﻟﻨ‪‬ﺘﺎﺋﺞ‪ ،‬ﻓﻴﺘﺒﻴ‪‬ﻦ‪ ‬ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺃﻥﱠ ﺃﻫﻢ‪ ‬ﻣﺎ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺁﻟﻴﺎﺕ ﻫﻮ ﺍﺗ‪‬ﺼﺎﻟﻪ‬
‫ﺑﺎﳌﻨﻄﻖ ﻭﻛﺬﺍ ﺍﺗ‪‬ﺼﺎﻟﻪ ﺑﺎﳊﺠﺎﺝ‪ ،‬ﻛﻮﻧﻪ ﻳﺄﺧﺬ ﻣﻦ ﺍﻷﻭ‪‬ﻝ ﻣﻜﻮ‪‬ﻧ‪‬ﺎ ﻋﻼﺋﻘﻴ‪‬ﺎ ﻟﻪ‪ ،‬ﻭﳚﻌﻞ ﻣﻦ ﺍﻟﺜﺎﱐ ﺁﻟﻴﺔﹰ ﻟﻪ‬
‫ﲢﻤﻞ ﻣﻌﻪ ﻧﻔﺲ ﺍﻟﻐﺮﺽ ﻭﺍﳍﺪﻑ ﻭﻫﻮ ﺍﻹﻗﻨﺎﻉ‪ ،‬ﻭﻳﺘﺠﻠﱠﻰ ﻟﻨﺎ ﺑﻌﺪ ﻛﻞﱢ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺣﻮﻝ ﻣﻔﻬﻮﻡ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻭﻣﺎ ﻳﺘ‪‬ﺼﻞ ﺑﻪ ﺃﻧ‪‬ﻪ ﻳﺸﺘﻐﻞ ﰲ ﻛﺜﲑ ﻣﻦ ﺍ‪‬ﺎﻻﺕ ﻭﺍﻟﻌﻠﻮﻡ ﺣﻴﺚ ﺇﻧ‪‬ﻪ ﺁﻟﻴﺔﹲ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺇﻧﺘﺎﺝ‬
‫ﻣﻌﺎﺭﻑ ﻋﺪ‪‬ﺓ ﻓﻴﻬﺎ‪ ،‬ﻛﺎﳌﻨﻄﻖ ﻭﺍﻟﻠﱡﻐﺔ ﻭﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ ﻭﺩﻭﺭﻩ ﰲ ﺇﻗﺎﻣﺔ ﺍﻟﺘ‪‬ﻮﺍﺻﻞ‪ ،‬ﻭﻫﺬﺍ ﳌﺪﻯ ﺩﻗﱠﺔ‬
‫ﻭﺻﺤ‪‬ﺔ ﺍﻟﻨ‪‬ﺘﺎﺋﺞ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﻳﺼﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﲞﺼﻮﺹ ﺃﻫﻢ‪ ‬ﻣﺎ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻓﻴﻤﺎ ﻳﺘ‪‬ﺴﻢ ﺑﻪ‪،‬‬
‫ﻫﻮ ﳎﺎﻝ ﺍﳌﻨﻄﻖ ﺣﻴﺚ ﺗﺘﺸﻜﱠﻞ ﻋﻼﻗﺎﺕ ﻣﻨﻄﻘﻴﺔ ﺑﲔ ﺃﻃﺮﺍﻑ ﻭﺯﻭﺍﻳﺎ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻨ‪‬ﻈﺮﺓ‬
‫ﺍﳊﺠﺎﺟﻴﺔ ﺍﻟﻌﺎﻣ‪‬ﺔ ﺍﻟﱵ ﲡﻌﻞ ﻣﻦ ﺍﳊﺠﺎﺝ ﺁﻟﻴﺔ ﺍﺳﺘﺪﻻﻟﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ‪.‬‬
‫‪ /2-2‬ﺻﻠﺔ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳌﻨﻄﻖ‪:‬‬

‫ﻳ‪‬ﻌﺪ‪ ‬ﺍﳌﻨﻄﻖ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻮﻡ ﺍﺭﺗﺒﺎﻃﹰﺎ ﺑﺎﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻗﺪ ﺑﺪﺃﺕ ﺗﺘ‪‬ﻀﺢ ﺍﳌﻼﻣﺢ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻠﻤﻨﻄﻖ ﻣﻊ‬
‫ﺃﺭﺳﻄﻮ‪ ،‬ﺣﻴﺚ "ﺍﻋﺘ‪‬ﱪ ﺍﳌﻨﻄﻖ ﺑﺄﻧ‪‬ﻪ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺒﺤﺚ ﰲ ﺻﻮﺭ ﺍﻟﻔﻜﺮ ﻭﰲ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻛﺎﻥ ﺃﺭﺳﻄﻮ‬
‫ﺃﻭ‪‬ﻝ ﻣﻦ ﺃﻟﱠﻒ ﰲ ﺍﳌﻨﻄﻖ ﺑﻮﺻﻔﻪ ﻋﻠﻤ‪‬ﺎ ﻗﺎﺋﻤ‪‬ﺎ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﺗ‪‬ﺴﻤ‪‬ﻰ ﳎﻤﻮﻋﺔ ﲝﻮﺛﻪ ﺍﳌﻨﻄﻘﻴﺔ )) ﺍﻷﺭﻏﺎﻧﻮﻥ ((‬
‫ﺃﻱ )ﺁﻟﺔ ﺍﻟﻌﻠﻮﻡ(‪ ،‬ﻗﺪ‪‬ﻡ ﺃﺭﺳﻄﻮ ﰲ ﻫﺬﺍ ﺍﳌﺼﻨ‪‬ﻒ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺗﻜﻮ‪‬ﻥﹶ ﻣﻦ ﲦﺎﻧﻴﺔ ﻛﺘﺐ ﲨﻊ ﻓﻴﻬﺎ ﻛﻞﱠ‬
‫ﺃﻗﺴﺎﻡ ﺍﳌﻨﻄﻖ"‪.1‬‬

‫ﻭﻗﺪ ﻋ‪‬ﺮ‪‬ﻑ ﺍﳌﻨﻄﻖ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﲣﺘﺺ‪ ‬ﺑﻪ ﺃﻧ‪‬ﻪ " ﺁﻟﺔ ﻗﺎﻧﻮﻧﻴﺔ ﺗﻌﺼﻢ ﻣﺮﺍﻋﺎ‪‬ﺎ ﺍﻟﺬﱢﻫﻦ ﻋﻦ ﺍﳋﻄﺄ ﰲ‬
‫ﺍﻟﻔﻜﺮ"‪ ،2‬ﺃﻣ‪‬ﺎ ﲞﺼﻮﺹ ﻃﺒﻴﻌﺔ ﺍﺭﺗﺒﺎﻁ ﺍﳌﻨﻄﻖ ﺑﺎﻻﺳﺘﺪﻻﻝ ﻭﰲ ﲢﻘﻴﻘﻪ ﳌﻌﺎﺭﻑ ﻭﺃﻓﻜﺎﺭ ﺻﺎﺋﺒﺔ‪" ،‬ﺃﻥﱠ ﻋﻠﻢ‬
‫ﺍﳌﻨﻄﻖ ﻫﻮ ﺍﳌﻌ‪‬ﻠﹶﻢ ﻟﻄﹸﺮﻕ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﺑﺎﻷﺷﻴﺎﺀ ﻭﻃﺮﻕ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﱡﺮﻕ ﺍﻟﱵ ﻳﺮﺻﺪﻫﺎ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‬
‫ﻫﻲ ﺍﻟﱵ ﻛﻨ‪‬ﺎ ﻧ‪‬ﻌﺒ‪‬ﺮ ﻋﻨﻬﺎ ﺑﺎﻟﻀ‪‬ﻮﺍﺑﻂ ﻭﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻷﺳﺲ ﺍﳌﻨﻄﻘﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺇﺫﺍ ﺍﻟﺘﺰﻣﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻟﻐﺮﺽ‬

‫‪1‬‬
‫‪ -‬ﺣﺴﻦ ﺑﺸﲑ ﺻﺎﱀ‪ ،‬ﻋﻼﻗﺔ ﺍﳌﻨﻄﻖ ﺑﺎﻟﻠﱡﻐﺔ ﻋﻨﺪ ﻓﻼﺳﻔﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ﻟﺪﻧﻴﺎ ﺍﻟﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪-‬ﻣﺼﺮ‪ ،‬ﻁ‪،1‬‬
‫‪2003‬ﻡ‪ ،‬ﺹ‪.44‬‬
‫‪ - 2‬ﳏﻤ‪‬ﺪ ﺭﺿﺎ ﺍﳌﻈﻔﺮ‪ ،‬ﺍﳌﻨﻄﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﺘ‪‬ﻌﺎﺭﻑ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ ‪ ،‬ﺩﻁ‪1427 ،‬ﻫـ‪2006/‬ﻡ‪ ،‬ﺹ‪.12‬‬
‫‪-30-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺍﳋﺮﻭﺝ ﻣﻦ ﺍ‪‬ﻬﻮﻻﺕ ﺍﻟﺘ‪‬ﺼﻮﺭﻳﺔ ﻭﺍ‪‬ﻬﻮﻻﺕ ﺍﻟﺘ‪‬ﺼﺪﻳﻘﻴﺔ ﻓﺈﻧ‪‬ﻬﺎ ﺗﺼﻮﻧﻪ ﻣﻦ ﺍﳋﻄﺄ"‪ ،1‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻜﺸﻒ‬
‫ﺃﻓﻜﺎﺭ ﻭﻣﻌﺎﺭﻑ ﺟﺪﻳﺪﺓ ﻗﺎﺋﻤﺔ ﻭﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻨﻄﻘﻲ‪ ،‬ﻭﻳﺸﻜﱢﻞ ﺍﻻﺳﺘﺪﻻﻝ ﰲ ﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ ﺍﳌﻨﻄﻘﻴﺔ‬
‫ﻋﻨﺼﺮ‪‬ﺍ ﻗﻮﻳ‪‬ﺎ ﺃﻳﻀﺎ‪ ،‬ﻛﺎﻥ ﺣﺎﺿﺮ‪‬ﺍ ﻣﻨﺬ ﺍﻟﻘﺪﱘ ﻣﻊ ﺍﳌﻨﻄﻖ‪" ،‬ﻭﺍﻻﺳﺘﺪﻻﻝ)‪(Raisonnement‬‬
‫ﻣﺼﻄﻠﺢ‪ ‬ﺍﺳﺘﻌﻤﻠﻪ ﺃﺭﺳﻄﻮ ﰲ ﻣﻮﺍﻃﻦ ﳐﺘﻠﻔﺔ ﻣﻦ )) ﺍﻷﺭﻏﺎﻧﻮﻥ (( ﺩﻭﻥ ﺃﻥ ﻳ‪‬ﻌﺮ‪‬ﻓﻪ‪ ،‬ﻏﲑ ﺃﻥﱠ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ‬
‫ﺍﻟﺬﻱ ﻗﺪ‪‬ﻣﻪ ﻟﻠﻘﻴﺎﺱ)‪ (syllogisme‬ﻳﺼﺪ‪‬ﻕ ﻋﻤﻮﻣ‪‬ﺎ ﻋﻠﻴﻪ ﻭﻻ ﺍﺧﺘﻼﻑ ﰲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳ‪‬ﻔﻴﺪﻩ‬
‫ﻣﺼﻄﻠﺢ )ﺍﻻﺳﺘﺪﻻﻝ( ﻋﻨﺪﻩ‪ -‬ﺣﺴﺐ ﻣﺎ ﻳ‪‬ﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﺴ‪‬ﻴﺎﻗﺎﺕ ﺍﻟﱵ ﺟﺎﺀ ﻓﻴﻬﺎ‪ -‬ﻭﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳ‪‬ﻔﻴﺪﻩ‬
‫ﺍﳌﺼﻄﻠﺢ ﰲ ﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ ﺍﳌﻨﻄﻘﻴﺔ ﺍﳊﺪﻳﺜﺔ"‪ ،2‬ﻭﻫﻮ ﺍﻟﺬﻱ ﳒﺪﻩ ﻋﻨﺪ ﺑﻼﻧﺸﻲ ﺣﻴﺚ "ﺍﻧﻄﻠﻖ ﰲ ﺗﻌﺮﻳﻒ‬
‫ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻣﻦ ﺗﻌﺮﻳﻒ )ﺍﻟﻘﻴﺎﺱ( ﻋﻨﺪ ﺃﺭﺳﻄﻮ ﻭﺍﻧﺘﻬﻰ ‪...‬ﺇﱃ ﺃﻥﱠ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻤﻠﻴﺔ ﺫﻫﻨﻴﺔ ﻣﺘ‪‬ﺼﻠﺔ‬
‫)‪ (Discursive‬ﺎ ﻳﺘﻢ‪ ‬ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻘﺪ‪‬ﻣﺎﺕ ﺇﱃ ﻧﺘﺎﺋﺞ ﺑﺎﻻ‪‬ﺳﺘﻨﺎﺩ ﺇﱃ ﻋﻼﻗﺔ ﻣﻨﻄﻘﻴﺔ ﺗﺮﺑﻂ ﺍﻷﻭﱃ‬
‫ﺑﺎﻟﺜﱠﺎﻧﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻫﻲ )ﺍﻻﺳﺘﻨﺒﺎﻁ( ﺃﻭ ﺍﻻﺳﺘﺪﻻﻝ)‪ (Inférence‬ﻭﻫﻲ )ﻋﻼﻗﺔ ﻣﺒﺪﺃ ﺑﻨﺘﻴﺠﺔ("‪،3‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ﻳﺮﺗﺒﻂ ﺑﺎﳌﻨﻄﻖ ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥﱠ ﻏﻴﺎﺏ ﺍﳌﻨﻄﻖ ﻗﺪ ﻻ ﳚﻌﻞ ﻗﻴﺎﺳﻨﺎ ﺻﺤﻴﺤ‪‬ﺎ ﻭﻳﻔﺘﻘﺮ ﺇﱃ‬
‫ﺍﳌﻨﻄﻘﻴﺔ‪ ،‬ﻭﻛﻤﺜﺎﻝﹴ ﻋﻠﻰ ﺫﻟﻚ‪":‬ﻟﻮ ﻛﻨ‪‬ﺎ ﳒﻬﻞ ﺃﻥﱠ ﺯﻳﺪ‪‬ﺍ ﻳ‪‬ﺒﻴﺾ‪ ‬ﺃﻭ ﻳ‪‬ﻠﺪ‪ ‬ﻓﺈﻥﱠ ﻋﻠﻴﻨﺎ ﻟﻐﺮﺽ ﺍﻟﻮﺻﻮﻝ ﻟﻠﺠﻮﺍﺏ‬
‫ﺍﻟﺮ‪‬ﺟﻮﻉ ﺇﱃ ﻣﻌﻠﻮﻣﺎﺗﻨﺎ ﰒﱠ ﺗﺮﺗﻴﺒﻬﺎ‪ ،‬ﻓﻠﻮ‪ ‬ﻛﺎﻧﺖ ﻣﻌﻠﻮﻣﺎﺗﻨﺎ ﺃﻥﱠ ﻛﻞﱠ ﺇﻧﺴﺎﻥ‪ ‬ﻳ‪‬ﺒﻴﺾ‪ ،‬ﻭﺃﻥﱠ ﺯﻳﺪ‪‬ﺍ ﺇﻧﺴﺎﻥﹲ‪ ،‬ﻓﺈﻧ‪‬ﻪ‬
‫ﳝﻜﻦ ﺃﻥﹾ ﻧﺸﻜﱢﻞ ﻗﻴﺎﺳ‪‬ﺎ ﻣﻨﻄﻘﻴ‪‬ﺎ ﻫﻮ ﺃﻥﱠ ﺯﻳﺪ‪‬ﺍ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻛﻞﱡ ﺇﻧﺴﺎﻥ‪ ‬ﻳ‪‬ﺒﻴﺾ‪ ‬ﻓﺎﻟﻨ‪‬ﺘﻴﺠﺔ ﻫﻲ ﺃﻥﱠ ﺯﻳﺪ‪‬ﺍ ﻳ‪‬ﺒﻴﺾ‪،‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﻓﺎﺳﺪﺓﹲ ﺇﻟﱠﺎ ﺃﻥﱠ ﻓﺴﺎﺩﻫﺎ ﱂ ﻳﻨﺸﺄ ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﺫﻟﻚ ﻷﻥﱠ ﻋﻤﻠﻴﺔ ﺍﻟﺘ‪‬ﻔﻜﲑ ﻛﺎﻧﺖ‬
‫ﻭﻓﻘﹰﺎ ﻟﻠﻘﻴﺎﺱ ﺍﳌﻨﻄﻘﻲ‪ ،‬ﻓﻔﺴﺎﺩ‪ ‬ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﺇﻧ‪‬ﻤﺎ ﻧﺸﺄ ﻋﻦ ﻓﺴﺎﺩ ﺍﳌﻘﺪ‪‬ﻣﺔ ﺍﻟﺜﱠﺎﻧﻴﺔ"‪ ،4‬ﻭﻫﺬﺍ ﺍﻟﺘ‪‬ﻔﺴﲑ ﻫﻮ ﻣﺎ‬
‫ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﺷﺮﻭﻁ ﺻﺪﻕ ﻭﺻﺤ‪‬ﺔ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﺃﻭ ﺍﳌﺴﻠﱠﻤﺎﺕ ﺍﻟﱵ ﺗﺘﺸﻜﱠﻞ ﲟﻘﺘﻀﺎﻫ‪‬ﺎ ﺍﻟﻨ‪‬ﺘﺎﺋﺞ‪ ،‬ﻭﻧﻘﻮﻝ ﻫﻨﺎ‬
‫ﺃﻳﻀﺎ ﺇﻥﱠ ﺍﳋﻄﺄ ﻗﺪ ﻳﻘﻊ ﺑﺪﺍﻳﺔﹰ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺗﻨﺎ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﻟﱵ ﻳ‪‬ﺸﺘﺮﻁ ﺻﺤ‪‬ﺘﻬﺎ ﻭﺳﻼﻣﺘﻬﺎ‪ ،‬ﻭﻣﺎ ﺃﺷﺎﺭ‬
‫ﻟﻮﺟﻮﺩ ﺧﻄﺄ ﰲ ﻓﺮﺿﻴ‪‬ﺘﻨﺎ ﻫﻮ ﻋﺪﻡ ﻗﻴﺎﻣﻬﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻨﻄﻘﻲ‪" ،‬ﻓﻌ‪‬ﻠﻢ‪ ‬ﺍﳌﻨﻄﻖ ﻻ ﻳ‪‬ﻌﻠﱢﻢ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺘ‪‬ﻔﻜﲑ‪،‬‬

‫‪- 1‬ﳏ ‪‬ﻤﺪ ﺻﻨﻘﻮﺭ ﻋﻠﻲ‪ ،‬ﺃﺳﺎﺳﻴﺎﺕ ﺍﳌﻨﻄﻖ‪ ،‬ﺩﺍﺭ ﺟﻮﺍﺩ ﺍﻷﺋ ‪‬ﻤﺔ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺑﲑﻭﺕ‪-‬ﻟﺒﻨﺎﻥ‪،‬ﻁ‪1435،1‬ﻫـ‪2013/‬ﻡ‪،‬‬
‫ﺹ‪.25‬‬
‫‪ - 2‬ﻫﺸﺎﻡ ﺍﻟ ‪‬ﺮﻳﻔﻲ‪ ،‬ﺍﳊﺠﺎﺝ ﻋﻨﺪ ﺃﺭﺳﻄﻮ‪ ،‬ﺿﻤﻦ ))ﺃﻫ ‪‬ﻢ ﻧﻈﺮﻳﺎﺕ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟﺘ‪‬ﻘﺎﻟﻴﺪ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺃﺭﺳﻄﻮ ﺇﱃ ﺍﻟﻴﻮﻡ((‪ ،‬ﺇﺷﺮﺍﻑ‪:‬‬
‫ﲪ‪‬ﺎﺩﻱ ﺻ ‪‬ﻤﻮﺩ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟ ‪‬ﺮﲰﻴﺔ ﻟﻠﺠﻤﻬﻮﺭﻳﺔ ﺍﻟﺘ‪‬ﻮﻧﺴﻴﺔ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪ ،‬ﺹ‪.99‬‬
‫‪ - 3‬ﻳﻨﻈﺮ‪ ،‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.100 ،99‬‬
‫‪ - 4‬ﳏﻤ‪‬ﺪ ﺻﻨﻘﻮﺭ ﻋﻠﻲ‪ ،‬ﺃﺳﺎﺳﻴﺎﺕ ﺍﳌﻨﻄﻖ‪ ،‬ﺹ‪.19 ،18‬‬
‫‪-31-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺑﻞ ﻳﺮﺷﺪﻩ ﺇﱃ ﺗﺼﺤﻴﺢ ﺍﻟﺘ‪‬ﻔﻜﲑ"‪ ،1‬ﻛﻤﺎ ﺃﻥﱠ ﻓﺴﺎﺩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻳﺘﺒﻌﻪ ﺧﻄﺄ ﻭﻓﺴﺎﺩ ﺍﻟﻨ‪‬ﺘﺎﺋﺞ ﺃﻳﻀﺎ‪ " ،‬ﻓﻘﺪ‬
‫ﻳﻌﺘﻤﺪ ﺍﻹﻧﺴﺎﻥ ﰲ ﻣﻘﺎﻡﹺ ﺍﻟﺘ‪‬ﻔﻜﲑ ﻭﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻣﻌﻠﻮﻣﺎﺕ ﺧﺎﻃﺌﺔ ﰲ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺣﻴﻨﺌﺬ‪ ‬ﺗﻜﻮﻥ ﻧﺘﺎﺋﺞ‬
‫ﺗﻔﻜﲑﻩ ﻭﺍﺳﺘﺪﻻﻟﻪ ﺧﺎﻃﺌﺔ ﺗﺒﻌ‪‬ﺎ ﻟﻔﺴﺎﺩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺟﻌﻞ ﻣﻨﻬﺎ ﻣﻘﺪ‪‬ﻣﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻨ‪‬ﺘﺎﺋﺞ"‪ ،2‬ﻟﺬﺍ‬
‫ﻳﺘﻌﻴ‪‬ﻦ ﻋﻠﻴﻨﺎ ﰲ ﺍﺳﺘﺪﻻﻻﺗﻨﺎ ﻭﺗﻔﻜﲑﻧﺎ ﻭﺿﻊ ﻣﻌﻠﻮﻣﺎﺗﻨﺎ ﰲ ﻗﺎﻟﺐﹴ ﻣﻨﻄﻘﻲ ﺳﻠﻴﻢ‪ ،‬ﻭﻛﺬﺍ "ﺍﻋﺘﻤﺎﺩ ﺍﻷﺳﺲ‬
‫ﻭﺍﻟﻀ‪‬ﻮﺍﺑﻂ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﻋﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳﺘﻜﻔﱠﻞﹸ ﺑﺘﻨﻘﻴﺤﻪ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻓﺎﳌﻨﻄﻖ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳ‪‬ﻤﻮ‪‬ﻥ ﻛﻞﱠ ﺍﻟﻌﻠﻮﻡ ﺑﺄﺩﻭﺍﺕ ﺍﻟﺘ‪‬ﻔﻜﲑ ﺍﻟﺴﻠﻴﻢ؛ ﻭﻟﺬﻟﻚ ﻗﺎﻟﻮﺍ ﺇﻥﱠ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﻫﻮ ﺧﺎﺩﻡ ﺍﻟﻌﻠﻮﻡ"‪.3‬‬

‫ﻭﺍﻻﺳﺘﺪﻻﻝ ﺁﻟﻴﺔ ﺗﺘ‪‬ﺼﻞ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ ﺍ‪‬ﺎﻻﺕ ﻭﺍﻟﻌﻠﻮﻡ‪ ،‬ﻷﻧ‪‬ﻪ ﻃﺮﻳﻘﺔ ﺇﻧﺘﺎﺝﹴ ﻭﺗﻮﻟﻴﺪ‪ ‬ﳌﻌﺎﺭﻑ ﻭﺃﻓﻜﺎﺭ‬
‫ﻣﺘﻌﺪ‪‬ﺩﺓ‪ ،‬ﻭ"ﳕﻮﺫﺝ ﺃﺭﺳﻄﻮ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻫﻮ ﻣﺎ ﻛﺎﻥ ﻣﺘﺪﺍﻭﻟﹰﺎ ﻣﻦ ﺍﻟﺮ‪‬ﻳﺎﺿﻴﺎﺕ ﰲ ﻭﻗﺘﻪ‪ ،‬ﺧﺼﻮﺻ‪‬ﺎ ﻣﻦ‬
‫ﺍﳍﻨﺪﺳﺔ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﺮ‪‬ﻳﺎﺿﻴﺎﺕ ﺗﺸﺘﻐﻞ ﺑﺎ‪‬ﺳﺘﻨﺒﺎﻁ‪ ‬ﻣﻐﺎﻳﺮﹴ ﻟﻠﱪﻫﺎﻥ‪ ‬ﺍﳌﻨﻄﻘﻲ"‪ ،4‬ﺣﻴﺚ ﲣﺘﻠﻒ ﻟﻐﺘﻬﺎ ﻭﺃﺩﻭﺍ‪‬ﺎ‬
‫ﺍﻻﺳﺘﻨﺒﺎﻃﻴﺔ‪ ،‬ﻭ‪‬ﺬﺍ ﻓﻠﹸﻐﺔﹸ ﺍﻻﺳﺘﺪﻻﻝ ﺗﺘﻐﻴ‪‬ﺮ ﻭﲣﺘﻠﻒ ﺑﺎ‪‬ﺧﺘﻼﻑ ﺍ‪‬ﺎﻻﺕ ﺍﻟﱵ ﺗﺘﻨﺎﻭﻟﻪ‪ ،‬ﻭﻗﺪ "ﺷﻬﺪ ﺍﳌﻨﻄﻖ‬
‫ﺃﻳﻀ‪‬ﺎ ﺗﻐﲑ‪‬ﺍ ﰲ ﺃﺩﻭﺍﺕ ﺍﻟﺘ‪‬ﻌﺒﲑ ﻭﺍﻻ‪‬ﺳﺘﻨﺘﺎﺝ"‪ ،5‬ﻣﺎ ﳚﻌﻞ ﻣﻦ ﺍﳌﻨﻄﻖ ﻳﺴﺘﺨﺪﻡ ﻟﻐﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﺓ ﲣﺘﻠﻒ ﺗﺒﻌ‪‬ﺎ‬
‫ﻟﻄﺒﻴﻌﺔ ﻭﻏﺮﺽ ﻛﻞﱢ ﻋﻠﻢﹴ‪ ،‬ﻭﰲ ﺍﻟﻘﻴﺎﺱ ﻣﻘﺎﺑﻞ ﺍﻻﺳﺘﺪﻻﻝ "ﺍﻋﺘﻤﺪ ﺃﺭﺳﻄﻮ ﰲ ﺩﺭﺍﺳﺔ )ﺍﻻﺳﺘﺪﻻﻝ(‬
‫ﺃﻗﺎﻭﻳﻞ ﺑﻠﻐﺔ‪ ‬ﻃﺒﻴﻌﻴﺔ‪ ،6"‬ﻭﺣﺪﻭﺩ ﺍﻻﺳﺘﺪﻻﻝ ﺃﻭ ﺍﻟﻘﻴ‪‬ﺎﺱ ﺍﳌﻨﻄﻘﻲ"ﻗﺪ ﺗﺘ‪‬ﺴﻊ ﺃﻭ ﺗﻀﻴﻖ ﺣﺴﺐ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻠﱡﻐﺔ‬
‫ﺍﳌﺴﺘﻌﻤﻠﺔ‪ ،‬ﻣﻦ ﺛﻮﺍﺑﺖ ﻭﻣﺒﺎﺩﺉ ﺃﻭﱃ ﻭﻗﻮﺍﻋﺪ ﲢﻮﻳﻞ ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ،‬ﺗﻄﺒﻴﻘﹰﺎ ﻟﻠﺘ‪‬ﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﺗ‪‬ﺤﺼﺮ‪ ‬ﺎ ﺗﻠﻚ‬
‫ﺍﻟﻠﱡﻐﺔ"‪ ،7‬ﻓﻠﹸﻐﺔﹸ ﺍﳌﻨﻄﻖ ﺗﻘﺘﻀﻲ ﻭﺗﻠﺘﺰﻡ ﺑﺎﻟﺴ‪‬ﲑ ﻭﻓﻖ ﻣﻨﻮﺍﻟﻪ ﻭﻃﺒﻴﻌﺘﻪ‪ ،‬ﺣﻴﺚ ﺇﻥﱠ ﺍﻟﻠﱡﻐﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ"ﻗﻮﻝﹲ‬
‫ﺩﺍﺧﻠﻲ ﻳﻜﻮﻥ ﰲ ﺍﻟﻨ‪‬ﻔﺲ ﺃﻭ ﻗﻮﻝﹲ ﺧﺎﺭﺟﻲ ﻳﻜﻮﻥ ﰲ )ﺍﻟﺘ‪‬ﺨﺎﻃﺐ( ﻗﻮﻟﹰﺎ ﺑﻠﻐﺔ‪ ‬ﻃﺒﻴﻌﻴﺔ‪ ،8"‬ﻭﺗﺆﺩ‪‬ﻱ ﺍﻟﻠﱡﻐﺔ‬

‫‪ - 1‬ﳏﻤ‪‬ﺪ ﺭﺿﺎ ﺍﳌﻈﻔﺮ‪ ،‬ﺍﳌﻨﻄﻖ‪ ،‬ﺹ‪.11‬‬

‫‪ - 2‬ﳏﻤ‪‬ﺪ ﺻﻨﻘﻮﺭ ﻋﻠﻲ‪ ،‬ﺃﺳﺎﺳﻴﺎﺕ ﺍﳌﻨﻄﻖ‪ ،‬ﺹ‪.18‬‬
‫‪ - 3‬ﻳﻨﻈﺮ‪ ،‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.21‬‬
‫‪ - 4‬ﲪ‪‬ﻮ ﺍﻟﻨ‪‬ﻘﺎﺭﻱ‪ ،‬ﺍﻟ‪‬ﺘﺤﺎﺟﺞ ﻃﺒﻴﻌﺘﻪ ﻭﳎﺎﻻﺗﻪ ﻭﻭﻇﺎﺋﻔﻪ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟ‪‬ﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪ‪‬ﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﻟﺮ‪‬ﺑﺎﻁ‪-‬ﺍﳌﻐﺮﺏ‪ ،‬ﻁ‪،1‬‬
‫‪1427‬ﻫـ‪2006/‬ﻡ‪ ،‬ﺹ‪.25‬‬
‫‪ - 5‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.25‬‬
‫‪ - 6‬ﻫﺸﺎﻡ ﺍﻟ ‪‬ﺮﻳﻔﻲ‪ ،‬ﺍﳊﺠﺎﺝ ﻋﻨﺪ ﺃﺭﺳﻄﻮ‪ ،‬ﺿﻤﻦ ))ﺃﻫ ‪‬ﻢ ﻧﻈﺮﻳﺎﺕ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟﺘ‪‬ﻘﺎﻟﻴﺪ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺃﺭﺳﻄﻮ ﺇﱃ ﺍﻟﻴﻮﻡ((‪ ،‬ﺹ ‪.100‬‬
‫‪ - 7‬ﲪ‪‬ﻮ ﺍﻟﻨ‪‬ﻘﺎﺭﻱ‪ ،‬ﺍﻟ‪‬ﺘﺤﺎﺟﺞ ﻃﺒﻴﻌﺘﻪ ﻭﳎﺎﻻﺗﻪ ﻭﻭﻇﺎﺋﻔﻪ‪ ،‬ﺹ‪.26 ،25‬‬
‫‪ - 8‬ﻫﺸﺎﻡ ﺍﻟ ‪‬ﺮﻳﻔﻲ‪ ،‬ﺍﳊﺠﺎﺝ ﻋﻨﺪ ﺃﺭﺳﻄﻮ‪ ،‬ﺿﻤﻦ ))ﺃﻫ ‪‬ﻢ ﻧﻈﺮﻳﺎﺕ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟﺘ‪‬ﻘﺎﻟﻴﺪ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺃﺭﺳﻄﻮ ﺇﱃ ﺍﻟﻴﻮﻡ((‪ ،‬ﺹ ‪.100‬‬
‫‪-32-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺃﻳﻀﺎ ﻫﻨﺎ ﺩﻭﺭ‪‬ﺍ ﻛﺒﲑ‪‬ﺍ ﻭﻓﻌ‪‬ﺎﻟﹰﺎ ﰲ ﺇﻧﺘﺎﺝ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻷﻓﻜﺎﺭ ﻻ‪‬ﺗ‪‬ﺼﺎﳍﺎ ﺑﺎﳌﻨﻄﻖ ﺣﻴﺚ ﺇﻥﱠ "ﺗﻮﻟﻴﺪ ﺍﻟﻌﻠﻢ ﰲ‬
‫ﳎﺎﻝ ﻣﻌﻴ‪‬ﻦ ﻳﻘﺘﻀﻲ ﻋﻤﻠﻴﺎﺕ ﻏﲑ ﻭﺍﺭﺩﺓ ﰲ ﻟﻐﺔ ﺍﳌﻨﻄﻖ ﺍﻟﺼ‪‬ﺎﺭﻣﺔ‪ ،‬ﲝﻜﻢ ﺍﻟﻮﺯﻥ ﺍﻟﺬﻱ ﻟﻠﻤﻨﺎﺥ ﺍﻟﻔﻜﺮﻱ‬
‫ﺍﻟﺴ‪‬ﺎﺋﺪ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﻔﺎﻋﻠﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭﺃﺭﺳﻄﻮ ﺑﺎﻟﺬﺍﺕ ﺃﻗﺮ‪ ‬ﺑﺄﻥﱠ ﺍ‪‬ﻛﺘﺴﺎﺏ ﺍﳌﻌﺮﻓﺔ ﻣﺘﻌﻠﱢﻖ‪ ‬ﺑﺎﳌﻌﺎﺭﻑ‬
‫ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﻓﻴﻘﻮﻝ )ﻛﻞﱡ ﺗﺪﺭﻳﺲﹴ ﺃﻭ ﺗﻌﻠﱡﻢﹴ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﻘﱡﻞ ﻳﻨﻄﻠﻖ ﻣﻦ ﻣﻌﺮﻓﺔ ﻗﺎﺋﻤﺔ‪ ‬ﻣ‪‬ﺴﺒﻘﹰﺎ(‪ ،‬ﻓﺎﳌﻘﺪ‪‬ﻣﺎﺕ‬
‫ﺍﻟﱵ ﻣﻨﻬﺎ ﻳﻨﻄﻠﻖ ﺗﻌﻘﱡﻞ ﻣﺎ‪ ،‬ﺃﻭ ﺍﺳﺘﺪﻻﻝ ﻣﺎ‪ ،‬ﺗﻨﺒﺜﻖ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻘﺎﺋﻤﺔ‪ ‬ﻣ‪‬ﺴﺒﻘﹰﺎ‪ ،‬ﻭﻳﻨﺘﺞ ﻋﻦ ﺫﻟﻚ ﺃﻧ‪‬ﻪ ﻻﺑﺪ‪‬‬
‫ﺃﻥ ﺗﺄﰐ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪ ،‬ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺼ‪‬ﺤﻴﺢ‪ ،‬ﻣﻄﺒﻮﻋﺔ ﲞﺼﺎﺋﺺ ﺍﳌﻌﺮﻓﺔ ﺍﳌﻮﺩﻋ‪‬ﺔ ﰲ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ‪ ،‬ﻭﻟﻮ‪‬‬
‫ﺑﺪﺭﺟﺔ‪ ‬ﺑﺴﻴﻄﺔ‪ ،1"‬ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥﱠ ﻟﻐﺔ ﺍﳌﻨﻄﻖ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺼﻮﻳﺐ ﺃﻓﻜﺎﺭﻧﺎ ﻭﺍﻟﱵ ﺗﺘﺮﺗ‪‬ﺐ ﰲ ﺍﻟﺬﱢﻫﻦ‬
‫ﻋﻠﻰ ﺃﺳﺎﺱ ﻃﺒﻴﻌﺘﻬﺎ ﺍﳌﻨﻄﻘﻴﺔ‪ ،‬ﻓﻬﻲ ﺗﺘﻤﻴ‪‬ﺰ‪ ‬ﺑﻨﻈﺎﻣﻬﺎ ﺍﶈﻜﻢ ﻭﺑﻨﻴﺘﻬﺎ ﺍﻟﻔﺮﻳﺪﺓ ﺍﻟﱵ ﺗﺘﺸﻜﱠﻞ ‪‬ﺎ‪ ،‬ﻭﺇﺫﺍ "ﻛﺎﻥ‬
‫ﺍﳉﺰﺀ ﺍﻷﺳﺎﺳﻲ ﻣﻦ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﱵ ﺗﺘﻤﺘ‪‬ﻊ ‪‬ﺎ ﺍﻟﻠﱡﻐﺔﹸ ﺍﻟﻄﱠﺒﻴﻌﻴﺔ ﻳﻌﻮﺩ ﺇﱃ ﺑﻨﻴﺘﻬﺎ‪ ،‬ﻓﺈﻥﱠ ﻫﺬﺍ ﻻ ﳚﺐ ﺃﻥﹾ ﻳ‪‬ﻨﺴﻴﻨﺎ‬
‫ﺍﻟﺪ‪‬ﻭﺭ ﺍﻷﺳﺎﺳﻲ ﻟﻸﺩﻭﺍﺕ ﺍﻹﺟﺮﺍﺋﻴﺔ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻣ‪‬ﻬﺎ‪ ،‬ﻭﳔﺺ‪ ‬ﺑﺎﻟﺬﱢﻛﺮ ﺍﳊﺠﺎﺝ"‪ ،2‬ﻭﻫﺬﻩ ﺍﻷﺩﻭﺍﺕ‬
‫ﺗ‪‬ﺴﺘﺨﺪﻡ ﻛﹶﺮﻭﺍﺑﻂ ﺣﺠﺎﺟﻴﺔ ﰲ ﻋﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻝ ﻭﻫﺬﺍ ﻣﺎ ﻳ‪‬ﱪﺯ‪ ‬ﻟﻨﺎ ﺃﻳﻀﺎ ﺍﻟﻘﻴﻤﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﱡﻐﺔ ﺍﳌﻨﻄﻘﻴﺔ‬
‫ﻭﻗﺪﺭﺍ‪‬ﺎ‪ ،‬ﺣﻴﺚ ﺇﻥﱠ" ﺍﻟﻠﱡﻐﺔ ﺍﻟﻄﱠﺒﻴﻌﻴﺔ ﺗ‪‬ﺆﺩ‪‬ﻱ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺩﻭﺍﺭ ﻭﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﱵ ﺗﻌﺠﺰ ﺍﻷﻧﺴﺎﻕ‬
‫ﺍﻷﺧﺮﻯ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ‪‬ﺎ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﺗﺘﻤﻴ‪‬ﺰ ﲞﺎﺻﻴﺎﺕ ﺗﻨﻔﺮﺩ ‪‬ﺎ"‪.3‬‬

‫ﻭﻧﺴﺘﻔﻴﺪ ﳑ‪‬ﺎ ﺗﻘﺪ‪‬ﻡ ﻋﻼﻗﺔ ﺍﳌﻨﻄﻖ ﺑﺎﻟﻠﱡﻐﺔ ﺍﻟﻄﱠﺒﻴﻌﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺘ‪‬ﺼﻒ ﺑﺄﻧ‪‬ﻬﺎ ﻟﻐﺔﹲ ﻃﺒﻴﻌﻴﺔﹲ ﲢﻤﻞ ﰲ ﻃﻴ‪‬ﺎ‪‬ﺎ‬
‫ﺃﺳﺴﺎ ﻭﺿﻮﺍﺑﻂ ﻣﻨﻄﻘﻴﺔ‪ ،‬ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺬﱢﻫﻨﻴﺔ ﻭﻭﺿﻌﻬﺎ ﰲ ﻣﻜﺎ‪‬ﺎ ﺍﻟﺼ‪‬ﺤﻴﺢ ﺑﻐﺾ‪‬‬
‫ﺍﻟﻨ‪‬ﻈﺮ ﻋﻦ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﱵ ﺗﺆﺩ‪‬ﻳﻬﺎ ﰲ ﺍﳋﻄﺎﺏ‪.‬‬

‫‪ - 1‬ﲪ‪‬ﻮ ﺍﻟﻨ‪‬ﻘﺎﺭﻱ‪ ،‬ﺍﻟ‪‬ﺘﺤﺎﺟﺞ ﻃﺒﻴﻌﺘﻪ ﻭﳎﺎﻻﺗﻪ ﻭﻭﻇﺎﺋﻔﻪ‪ ،‬ﺹ‪.26‬‬

‫‪ - 2‬ﺣﺴﺎﻥ ﺍﻟﺒﺎﻫﻲ‪ ،‬ﺍﻟﻠﱡﻐﺔ ﻭﺍﳌﻨﻄﻖ‪)) ،‬ﲝﺚﹲ ﰲ ﺍﳌﻔﺎﺭﻗﺎﺕ((‪ ،‬ﺩﺍﺭ ﺍﻷﻣﺎﻥ ﻟﻠ‪‬ﻨﺸﺮ‪ ،‬ﺍﻟﺮ‪‬ﺑﺎﻁ‪ -‬ﺍﳌﻐﺮﺏ‪ ،‬ﻁ‪2000،1‬ﻡ‪ ،‬ﺹ‪.138‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.138 ،137‬‬
‫‪-33-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳊﺠﺎﺝ ﻭﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬

‫‪ /2-1‬ﻣﻔﻬﻮﻡ ﺍﳊﺠﺎﺝ‪:‬‬

‫‪ /2-1-1‬ﺍﳊﺠﺎﺝ ﻟﻐﺔﹰ‪ :‬ﻳﺼﺐ‪ ‬ﺍﳉﺬﺭ ﺍﻟﻠﱡﻐﻮﻱ ﳌﺎﺩ‪‬ﺓ )ﺡ‪،‬ﺝ‪،‬ﺝ( ﰲ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻋﺪ‪‬ﺓ ﻣﻌﺎﻥ‪ ،‬ﻭﻗﺪ‬
‫ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ‪ ‬ﺍﻟﻌﺮﺏ‪" :‬ﺍﳊﺞ‪ ،‬ﺍﻟﻘﺼﺪ‪ ،‬ﺣﺞ‪ ‬ﺇﻟﻴﻨﺎ ﻓﻼﻥﹲ ﺃﻱ ﻗﺪ‪‬ﻡ‪ ،‬ﻭﺣﺠ‪‬ﻪ ﳛﺠ‪‬ﻪ ﺣﺠ‪‬ﺎ‪ :‬ﻗﺼﺪﻩ‪،‬‬
‫ﻭﺣﺠﺠﺖ‪ ‬ﻓﻼﻧ‪‬ﺎ ﻭﺍﻋﺘﻤﺪﺗﻪ ﺃﻱ ﻗﺼﺪﺗﻪ"‪ ،1‬ﻭﻣﻦ ﻫﻨﺎ ﻇﻬﺮ‪ ‬ﻣﻔﻬﻮﻡ ﺍﻟﻘﺼﺪ‪ ،‬ﻭﺟﺎﺀ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‬
‫"ﻭﺍﳊﺠ‪‬ﺔ‪ :‬ﺍﻟﱪﻫﺎﻥ‪ :‬ﻭﻗﻴﻞ ﺍﳊﺠ‪‬ﺔﹸ ﻣﺎ ﺩﻭﻓﻊ ﺑﻪ ﺍﳋﺼﻢ؛ ﻭﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ ‪ :‬ﺍﳊﺠ‪‬ﺔ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﻪ‬
‫ﺍﻟﻈﱠﻔﺮ ﻋﻨﺪ ﺍﳋﺼﻮﻣﺔ‪ ،‬ﻭﻫﻮ ﺭﺟﻞﹲ ﻣ‪‬ﺤ‪‬ﺠﺎﺝ‪ ‬ﺃﻱ ﺟﺪ‪‬ﻝﹲ‪ ،‬ﻭﺍﳊﺠﺎﺝ ﺍﻟﺘ‪‬ﺨﺎﺻﻢ‪ ،‬ﻭﲨﻊ ﺍﳊﺠ‪‬ﺔ‪ ،‬ﺣﺠﺞ‪‬‬
‫ﻭ ‪‬ﺣﺠﺎﺝ‪ ، ‬ﻭﺣﺎﺟ‪‬ﻪ‪ ‬ﳏﺎﺟ‪‬ﺔﹰ ﻭﺣﺠﺎﺟ‪‬ﺎ‪ :‬ﻧﺎﺯﻋﻪ‪ ‬ﺍﳊﹸﺠ‪‬ﺔﹶ‪ ،‬ﻭﺣﺠ‪‬ﻪ ﳛﺠ‪‬ﻪ ﺣﺠ‪‬ﺎ‪ :‬ﻏﻠﺒﻪ ﻋﻠﻰ ﺣﺠ‪‬ﺘﻪ‪ ،‬ﻭﰲ‬
‫ﺍﳊﺪﻳﺚ‪ :‬ﻓﺤﺞ‪ ‬ﺁﺩﻡ‪ ‬ﻣﻮﺳﻰ ﺃﻱ ﻏﻠﺒﻪ ﺑﺎﳊﺠ‪‬ﺔ‪ :‬ﻭﺍﺣﺘﺞ‪ ‬ﺑﺎﻟﺸ‪‬ﻲﺀ ﺍﺗ‪‬ﺨﺬﻩ ﺣﺠ‪‬ﺔﹰ"‪.2‬‬

‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ ﰲ ﻣﺎﺩﺓ )ﺣﺠﺞ(‪" ،‬ﺍﺣﺘﺞ‪ ‬ﻋﻠﻰ ﺧﺼﻤﻪ ﲝﺠ‪‬ﺔ‪ ‬ﺷﻬﺒﺎﺀَ‪ ،‬ﻭﲝ‪‬ﺠﺞ ﺷ‪‬ﻬﺐﹴ‪،‬‬
‫ﻭﺣﺎﺝ‪ ‬ﺧﺼﻤﻪ ﻓﺤﺠ‪‬ﻪ‪ ،‬ﻭﻓﻼﻥﹲ ﺧﺼﻤﻪ ﳏﺠﻮﺝ‪ ، ‬ﻓﻜﺎﻧﺖ ﺑﻴﻨﻬﻤﺎ ﳏﺎﺟ‪‬ﺔ ﻭﻣﻼﺟ‪‬ﺔﹲ"‪.3‬‬

‫ﻭﻇﻬﺮ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ‪ ،‬ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺗﺘ‪‬ﻔﻖ ﻭﺗﺸﺘﺮﻙ ﰲ ﻣﻔﻬﻮﻡ ﻭﺍﺣﺪ‪ ‬ﺣﻮﻝ ﻗﻴﺎﻡ ﺍﳊﺠ‪‬ﺔ ﺃﻭ‬
‫ﺍﳊﺠﺎﺝ ﺑﲔ ﻃﺮﻓﲔ ﺍﺛﻨﲔ ﻳﻜﻮﻧﺎﻥ ﺧﺼﻤﲔ ﰲ ﻗﻀﻴ‪‬ﺔ ﻣﻌﻴ‪‬ﻨﺔ‪ ،‬ﳛﺎﻭﻝ ﺃﺣﺪﳘﺎ ﻓﻴﻬﺎ ﺇﻗﻨﺎﻉ ﺍﻵﺧﺮ ﲝ‪‬ﺠ‪‬ﺔ‪‬‬
‫ﻛﻮﺳﻴﻠﺔ‪ ‬ﻟﻠﺘﻐﻠﱡﺐ ﻋﻠﻰ ﺧﺼﻤﻪ ﳑ‪‬ﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﻣﻌﲎ ﺁﺧﺮ ﳌﻔﻬﻮﻡ ﺍﳊﺠ‪‬ﺔ‪ ‬ﺣﻴﺚ "ﻭﺑﺮﺟﻌﻮﻧﺎ ﺇﱃ‬
‫ﺍﻟﺘ‪‬ﺤﺪﻳﺪﺍﺕ ﺍﻟﻘﺎﻣﻮﺳﻴﺔ ﳒﺪﻫﺎ ﺍﺳﺘﻌﻤﻠﺖ ﻟﻔﻆ )ﺍﳊﺠ‪‬ﺔ( ﻣﺮﺍﺩﻓﹰﺎ ﻟـ )ﺍﻟﺪ‪‬ﻟﻴﻞ(‪ ،‬ﻭ)ﺍﻟﱪﻫﺎﻥ("‪.4‬‬

‫ﻭ ﻫﺬﺍ ﻣﺎ ﻳ‪‬ﱪﺯ‪ ‬ﺍﺗ‪‬ﺴﺎﻉ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻠﱡﻐﻮﻱ ﳍﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻭﻣﺎ ﻳﻘﺎﺑﻠﻪ ﻣﻦ ﻣﻔﺎﻫﻴﻢ ﺃﺧﺮﻯ‪.‬‬

‫‪ - 1‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩ‪‬ﺓ )ﺡ‪ ،‬ﺝ‪ ،‬ﺝ(‪ ،‬ﺹ‪.778‬‬

‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.779‬‬
‫‪- 3‬ﺍﻟﺰ‪‬ﳐﺸﺮﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻣﺎﺩﺓ )ﺡ‪ ،‬ﺝ‪ ،‬ﺝ(‪ ،‬ﺹ‪.169‬‬
‫‪ - 4‬ﻋﺒﺪ ﺍﻟﻨ‪‬ﱯ ﺫﺍﻛﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺹ‪.74‬‬
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‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫‪ /2-1-2‬ﺍﳊﺠﺎﺝ ﺍﺻﻄﻼﺣ‪‬ﺎ‪:‬‬

‫ﺟﺎﺀ ﰲ ﺗﻌﺮﻳﻒ ﺍﳊﺠﺎﺝ ﻓﻴﻤﺎ ﺍﺻﻄﹸﻠﺢ ﻋﻠﻴﻪ‪ ،‬ﺃﻥﱠ "ﺍﳊﺠﺎﺝ)‪ (Argumentation‬ﲨﻠﺔﹲ ﻣﻦ‬
‫ﺍﳊﺠﺞ ﺍﻟﱵ ﻳ‪‬ﺆﺗﻰ ‪‬ﺎ ﻟﻠﱪﻫﺎﻥ ﻋﻠﻰ ﺭﺃﻱﹴ ﺃﻭ ﺇﺑﻄﺎﻟﻪ‪ ،‬ﺃﻭ ﻫﻮ ﻃﺮﻳﻘﺔ ﺗﻘﺪﱘ ﺍﳊﺠﺞ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ"‪.1‬‬

‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺗﻌﺮﻳﻒ ﺁﺧﺮ ﺣﻮﻝ ﺍﶈﺎﺟ‪‬ﺔ ﺃﻭ ﺍﳊﺠﺎﺝ‪ ،‬ﺃﻧ‪‬ﻪ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﻣﺮﻳﻦ ﺍﺛﻨﲔ‪:2‬‬

‫ﺃ‪ -‬ﻣ‪‬ﺴ‪‬ﺮﺩ‪ ‬ﺣﺠﺞ ﺗﱰﻉ ﻛﻠﱡﻬﺎ ﺇﱃ ﺍﳋﻼﺻﺔ ﺫﺍ‪‬ﺎ‪.‬‬

‫ﺏ‪ -‬ﻃﺮﻳﻘﺔ ﻋﺮﺽﹺ ﺍﳊﺠﺞ ﻭﺗﺮﺗﻴﺒﻬﺎ‪.‬‬

‫ﻓﻤﻦ ﺧﻼﻝ ﻫﺬﻳﻦ ﺍﻟﺘ‪‬ﻌﺮﻳﻔﲔ ﻳﻈﻬﺮ ﻟﻨﺎ ﺃﻥﱠ ﻧﻈﺮﻳﺔ ﺍﳊﺠﺎﺝ ﺗﺘﻠﺨ‪‬ﺺ ﰲ ﺷﻴﺌﲔ‪:3‬‬

‫ﺍﻷﻭ‪‬ﻝ‪ :‬ﺍﳊﺠﺎﺝ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳊﺠﺞ ﺃﻭ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﳊﺠﺞ ﻳ‪‬ﺆﺗﻰ ‪‬ﺎ ﻟﺪﻋﻢ ﺃﻃﺮﻭﺣﺔ ﻣﻌﻴ‪‬ﻨﺔ‪.‬‬

‫ﺍﻟﺜﱠﺎﱐ‪ :‬ﻃﺮﻳﻘﺔ ﺍﻧﺘﻈﺎﻡ ﺍﳊﺠﺞ ﰲ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺍﳌﺘﻠﻘﻲ‪.‬‬

‫ﻓﻨﻘﻮﻝ ﺑﻌﺪ ﻫﺬﺍ‪ ،‬ﺇﻥﱠ "ﺍﳊﺠﺎﺝ ﻳﻬﺘﻢ ﺑﺎﳊﺠﺞ ﻭﻛﻴﻔﻴﺔ ﺍﻧﺘﻈﺎﻡ ﺗﻠﻚ ﺍﳊﺠﺞ‪ ،‬ﻷﻥﱠ ﺍﳊﺠ‪‬ﺔ ﰲ ﺫﺍ‪‬ﺎ ﺩﻟﻴﻞ‪،‬‬
‫ﻭﺍﻧﺘﻈﺎﻣﻬﺎ ﰲ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﳊﺠﺞ ﻣﺘﺮﺍﺑﻄﺔ ﺩﻟﻴﻞ ﺁﺧﺮ‪ ،‬ﻓﻜﺄﻧ‪‬ﻤﺎ ﺍﳋﻄﺎﺏ ﻳﺴﺘﻤﺪ ﻗﻮ‪‬ﺗﻪ ﻣﻦ ﺃﻣﺮﻳﻦ ﺍﺛﻨﲔ‪:‬‬
‫ﺍﳊﺠ‪‬ﺔ ﻛﻘﻮ‪‬ﺓ‪ ‬ﺩﺍﻋﻤﺔ‪ ‬ﺃﻭ ﻧﺎﻓﻴﺔ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺍﻻ‪‬ﻧﺘﻈﺎﻡ ﻭﺍﻟﻌﺮﺽ ﻛﻘﻮ‪‬ﺓ‪ ‬ﻣﺆﻛﱢﺪﺓ‪ ،4"‬ﻭﳍﺬﺍ ﻓﺎﳊﺠﺎﺝ ﻋﻤﻠﻴ ﹲﺔ‬
‫ﺗﻔﺮﺽ ﻗﻴﻤﺘﻬﺎ ﰲ ﺍﳋﻄﺎﺏ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺗﻮﺟﻴﻪ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺗﻪ ﻭﺍﻟﱵ ﻳﻌﺪ‪ ‬ﻓﻴﻬﺎ ﻛﻄﺮﻳﻘﺔ ‪‬ﺪﻑ ﺇﱃ‬
‫ﺍﻹﻗﻨﺎﻉ ﻭﺍﻟﺘ‪‬ﺄﺛﲑ ﻋﻠﻰ ﺍﳌﺘﻠﻘﻲ‪.‬‬

‫‪ - 1‬ﲨﻴﻞ ﺻﻠﻴﺒﺎ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﱡﺒﻨﺎﱐ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﺝ‪ ،1‬ﺩﻁ‪1982 ،‬ﻡ‪ ،‬ﺹ‪.446‬‬
‫‪ - 2‬ﺃﻧﺪﺭﻳﻪ ﻻﻻﻧﺪ‪ ،‬ﻣﻮﺳﻮﻋﺔ ﻻﻻﻧﺪ ﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﺗﺮ‪ :‬ﺧﻠﻴﻞ ﺃﲪﺪ ﺧﻠﻴﻞ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﻋﻮﻳﺪﺍﺕ‪ ،‬ﺑﲑﻭﺕ‪-‬ﺑﺎﺭﻳﺲ‪ ،‬ﻡ‪ ،1‬ﻁ‪، 2‬‬
‫‪2001‬ﻡ‪ ،‬ﺹ‪.94‬‬
‫‪ - 3‬ﻋﻠﻲ ﳏﻤ‪‬ﺪ ﻋﻠﻲ ﺳﻠﻤﺎﻥ‪ ،‬ﻛﺘﺎﺑﺔ ﺍﳉﺎﺣﻆ ﰲ ﺿﻮﺀ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺍﳊﺠﺎﺝ ))ﺭﺳﺎﺋﻠﻪ ﺃﳕﻮﺫﺟﺎ((‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺎﺭﺱ ﻟﻠﻨ‪‬ﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻋﻤﺎﻥ‪-‬‬
‫ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪2010 ،1‬ﻡ‪ ،‬ﺹ‪.80‬‬
‫‪ -4‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.80‬‬
‫‪-35-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﻭﻳﻌﺮ‪‬ﻑ‪ ‬ﻛﻞﱞ ﻣﻦ ))ﺑﲑﳌﺎﻥ ﻭﺗﻴﺘﻴﻜﺎﻥ(( ﻣﻮﺿﻮﻉ ﻧﻈﺮﻳﺔ ﺍﳊﺠﺎﺝ ﰲ ﻣﺆﻟﱠﻔﻬﻤﺎ ))ﻣﺼﻨ‪‬ﻒ ﰲ‬

‫ﺍﳊﺠﺎﺝ(( ﺃﻭ ﺍﳋﻄﺎﺑﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺑﻘﻮﳍﻤﺎ‪ ":‬ﻣﻮﺿﻮﻉ ﺍﳊﺠﺎﺝ ﻫﻮ ﺩﺭﺱ ﺗﻘﻨﻴﺎﺕ ﺍﳋﻄﺎﺏ ﺍﻟﱵ ﻣﻦ ﺷﺄ‪‬ﺎ‬
‫ﺃﻥﹾ ﺗﺆﺩ‪‬ﻱ ﺑﺎﻷﺫﻫﺎﻥ ﺇﱃ ﺍﻟﺘ‪‬ﺴﻠﻴﻢ ﲟﺎ ﻳ‪‬ﻌﺮﺽ ﻋﻠﻴﻬﺎ ﻣﻦ ﺃﻃﺮﻭﺣﺎﺕ ﺃﻭ‪ ‬ﺃﻥﹾ ﺗﺰﻳﺪ ﰲ ﺩﺭﺟﺔ ﺫﻟﻚ‬
‫ﺍﻟﺘ‪‬ﺴﻠﻴﻢ"‪،1‬ﻭﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻃﺮﺣﻪ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ‪" ،‬ﻫﻮ ﺃﻥﱠ ﻟﻔﻆ ﺍﳊﺠﺎﺝ ‪L’argumentation‬‬
‫ﻳ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﻣﻮﺿﻮﻋﻪ ﺃﻱ ﻋﻠﻰ ﺍﻟﻨ‪‬ﻈﺮﻳﺔ ﻭﻋﻠﻰ ﺍﶈﺎﺟ‪‬ﺔ ﺃﻳﻀﺎ"‪.2‬‬

‫ﺃﻣ‪‬ﺎ ﲞﺼﻮﺹ ﺍﳍﺪﻑ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﳛﻘﱢﻘﻪ ﺍﳊﺠﺎﺝ ﻫﻮ ﺃﻥﱠ "ﲢﻘﻴﻖ ﺍﻹﻗﺘﻨﺎﻉ ‪ conviction‬ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻏﺎﻳﺔ ﺍﳊﺠﺎﺝ ﻳﻘﻊ ﰲ ﻣﻨﻄﻘﺔ ﻭﺳﻄﻰ ﺑﲔ ﺍﻻﺳﺘﺪﻻﻝ ‪ La démonstration‬ﻭﺍﻹﻗﻨﺎﻉ‬
‫‪ ،3"La persuation‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻄﱠﺮﺡ ﻳﻈﻬﺮ ﻟﻨﺎ ﺗﻌﺮﻳﻒ ﺁﺧﺮ ﻟﻠﺤﺠﺎﺝ "ﻭﻫﻮ ﺃﻥﹾ ﻳﻘﺪ‪‬ﻡ ﺍﳌﺘﻜﻠﱢﻢ‬
‫ﻗﻮﻟﹰﺎ ﻕ‪) 1‬ﺃﻭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻗﻮﺍﻝ( ﻣﻮﺟ‪‬ﻬﺔ ﺇﱃ ﺟﻌﻞ ﺍﳌﺨﺎﻃﺐ ﻳﻘﺒﻞ ﻗﻮﻟﹰﺎ ﺁﺧﺮ ﻕ‪) 2‬ﺃﻭ ﳎﻤﻮﻋﺔ‬
‫ﺃﻗﻮﺍﻝ ﺃﺧﺮﻯ( ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻕ‪ 2‬ﺻﺮﳛ‪‬ﺎ ﺃﻡ ﺿﻤﻨﻴ‪‬ﺎ ﻭﻫﺬﺍ ﺍﳊﻤﻞ ﻋﻠﻰ ﻗﺒﻮﻝ ﻕ‪ 2‬ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻧﺘﻴﺠﺔ ﻟﻠﺤﺠ‪‬ﺔ‬
‫ﻕ‪ 1‬ﻳ‪‬ﺴﻤ‪‬ﻰ ﻋﻤﻞ ﳏﺎﺟ‪‬ﺔ"‪ ،4‬ﻟﻨﻘﻮﻝ ﺇﻥﱠ ﺍﳊﺠﺎﺝ ﻋﻤﻠﻴﺔ ﳓﺎﻭﻝ ‪‬ﺎ ﺍﻹﻗﻨﺎﻉ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺗﻨﺒﲏ‬
‫ﺧﻼﳍﺎ ﲨﻠﺔ ﻣﻦ ﺍﳊﺠﺞ ﻧﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﺣﺠﺎﺟﻨﺎ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﻘﺪ‪‬ﻣﺎﺕ ﻧﺴﻮﻕ ‪‬ﺎ ﺃﻗﻮﺍﻟﻨﺎ‪.‬‬

‫‪ - 1‬ﻋﺒﺪ ﺍﷲ ﺻﻮﻟﺔ‪ ،‬ﺍﳊﺠﺎﺝ ﺃﹸﻃﹸﺮ‪‬ﻩ ﻭﻣﻨﻄﻠﻘﻪ ﻭﺗﻘﻨﻴ‪‬ﺎﺗﻪ ﻣﻦ ﺧﻼﻝ ﻣﺼﻨ‪‬ﻒ ﰲ ﺍﳊﺠﺎﺝ)ﺍﳋﻄﺎﺑﺔ ﺍﳉﺪﻳﺪﺓ( ﻟﺒﲑﳌﺎﻥ ﻭﺗﻴﺘﻴﻜﺎﻥ‪ ،‬ﺿﻤﻦ‬
‫))ﺃﻫﻢ‪ ‬ﻧﻈﺮ‪‬ﻳﺎﺕ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟ‪‬ﺘﻘﺎﻟﻴﺪ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺃﺭﺳﻄﻮ ﺇﱃ ﺍﻟﻴﻮﻡ((‪ ،‬ﺹ‪.299‬‬
‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.299‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.300‬‬
‫‪4‬‬
‫‪ -‬ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟﻠﱡﻐﺔ‪ ،‬ﺿﻤﻦ))ﺃﻫ ‪‬ﻢ ﻧﻈﺮ‪‬ﻳﺎﺕ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟﺘ‪‬ﻘﺎﻟﻴﺪ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺃﺭﺳﻄﻮ ﺇﱃ ﺍﻟﻴﻮﻡ((‪،‬‬
‫ﺹ‪.360‬‬
‫‪-36-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫‪ /2-2‬ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‪:‬‬

‫ﻳﺮﺗﺒﻂ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳊﺠﺎﺝ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ‪ ،‬ﻓﺎﻻﺳﺘﺪﻻﻝ ﻛﻤﺎ ﻗﻠﻨﺎ ﻭﺍﺳﻊ ﺍ‪‬ﺎﻻﺕ ﻭ"ﻣﻔﻬﻮﻡ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‪ -‬ﺇﻥﹾ ﺻﺢ‪ ‬ﺍﻋﺘﺒﺎﺭﻩ ﻣﻔﻬﻮﻣ‪‬ﺎ‪ -‬ﻫﻮ ﻣﺮﻛﱠﺐ‪ ‬ﺃﻭ ﻣﻜﻮ‪‬ﻥﹲ ﻣﻦ ﻗﻄﺒﲔ‪ :‬ﺃﺣﺪﳘﺎ ﻫﻮ‬
‫)ﺍﻻﺳﺘﺪﻻﻝ(ﻭﻫﻮ ﺍﺳﻢ ﻣﻌﲎ ﻟﻜﻨ‪‬ﻪ ﻛﻠﻲ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﺜﱠﺎﱐ ﻓﻬﻮ)ﺍﳊﺠﺎﺟﻲ( ﻭﻫﻮ ﻧﻌﺖ‪ ‬ﻳ‪‬ﻀﻤﺮ ﻣﻔﻬﻮﻣﻲ ﺍﳊﺠ‪‬ﺔ‬
‫ﻭﺍﳊﺠﺎﺝ‪ ،‬ﻟﻜﻦ‪ ‬ﻣﻔﻬﻮﻡ ﺍﳊﺠﺎﺟﻲ‪ ،‬ﺑﻴﺎﺀ ﺍﻟﻨ‪‬ﺴﺒﺔ ﺍﳌﺸﺪ‪‬ﺩﺓ ﻓﻴﻪ‪ ،‬ﻫﻮ ﻣﻠﺤﻖ‪ ‬ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺻ‪‬ﻔﺔﹲ‬
‫ﲣﺼﻴﺼﻴ‪‬ﺔﹲ ﻟﻪ ﺃﻳﻀﺎ"‪ ،1‬ﻭﰲ ﺍﺗ‪‬ﺼﺎﻝ ﺍﳊﺠ‪‬ﺔ‪ ‬ﺑﺎﻻﺳﺘﺪﻻﻝ ﻓﺎﳉﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ ﺃﻥﱠ "ﻣﻌﲎ ﺍﳊﺠ‪‬ﺔ ﻫﻮ ﺍﻻﺳﺘﺪﻻﻝ‪،‬‬
‫ﻭﺃﻥﱠ ﺍﻻﺳﺘﺪﻻﻝ ﳓﻮ‪ ‬ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺗﺄﻟﻴﻒ ﻗﻀﺎﻳ‪‬ﺎ ﻣﻌﻠﻮﻣﺔ ﻭﺗﻨﻈﻴﻤﻬﺎ ﺑﺸﻜﻞﹴ ﺧﺎﺹ‪‬‬
‫ﻟ‪‬ﻴﺼﻞ ﺑﺬﻟﻚ ﺇﱃ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭ ﻫﻮ ﲢﺼﻴﻞﹸ ﺍﻟﻌﻠﻢ ﺑﻘﻀﻴ‪‬ﺔ‪ ‬ﳎﻬﻮﻟﺔ‪ ،2"‬ﻓﻴﺘﻜﻮ‪‬ﻥ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﻣﻌﲎ‬
‫ﻭﺍﺣﺪ‪ ،‬ﺣﻴﺚ ﺇﻥﱠ ﻫﺬﺍ ﺍﻻ‪‬ﺳﻢ ﺍﳌﺮﻛﱠﺐ ﻳ‪‬ﻔﻴﺪ‪ ‬ﺗﺒﻌﻴ‪‬ﺔ ﺍﳌﻔﻬﻮﻡ ﺍﻷﻭ‪‬ﻝ ﻟﻠﺜﱠﺎﱐ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ‪ " ،‬ﻭﺃﻣ‪‬ﺎ ﻣﻨﺸﺄ‬
‫ﺍﻟﺘ‪‬ﻌﺒﲑ ﻋﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳊﺠ‪‬ﺔ ﻓﻸﻥﱠ ﻋﺮﺽ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺬﱢﻫﻨﻴﺔ ﻋﻠﻰ ﺍﳋﺼﻢ ﺗﻜﻮﻥ ﺳﺒﺒ‪‬ﺎ ﻟﻠﻐﻠﺒﺔ ﻋﻠﻴﻪ‪،‬‬
‫ﻓﺎﳊﺠ‪‬ﺔ ﰲ ﺍﻟﻠﱡﻐﺔ ﲟﻌﲎ ﺍﻟﻐﻠﺒﺔ‪ ،‬ﻭﺃﹸﻃﻠﻘﺖ ﺍﳊﺠ‪‬ﺔ ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺳﺒﺒ‪‬ﺎ ﻟﻠﻐﻠﺒﺔ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻣﻦ‬
‫ﺗﺴﻤﻴﺔ ﺍﻟﺴ‪‬ﺒﺐﹺ ﺑﺎ‪‬ﺳ‪‬ﻢﹺ ﺍﳌﺴﺒ‪‬ﺐ‪ ،‬ﻓﺎﳊﺠ‪‬ﺔ ﰲ ﺍﻟﻠﱡﻐﺔ ﻫﻲ ﻭﻗﻮﻉ ﺍﻟﻐﻠﺒﺔ‪ ،‬ﺇﻟﱠﺎ ﺃﻧ‪‬ﻬﺎ ﺃﹸﻃﻠﻘﺖ ﰲ ﺍﳌﻘﺎﻡ ﻋﻠﻰ‬
‫ﺍﻟﺴ‪‬ﺒﺐ ﺍﳌﻨﺘﺞ ﻟﻠﻐﻠﺒﺔ"‪ ،3‬ﻭﺍﻟﺬﻱ ﻳﻬﺘﻢ‪ ‬ﺑﺎﳊﺠ‪‬ﺔ ﻭﻃﺮﻕ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻴﻬﺎ ﻫﻮ ﺍﳌﻨﻄﻖ‪"،‬ﻓﺄﺳ‪‬ﻤﻰ ﻫﺪﻑ‪‬‬
‫ﻟﻠﻤﻨﻄﻘﻲ ﻭﺃﻗﺼﻰ ﻣﻘﺼﺪ‪ ‬ﻟﻪ ﻣﺒﺎﺣﺚ ﺍﳊﺠ‪‬ﺔ"‪ ،4‬ﻭﺇﱃ ﺟﺎﻧﺐ ﻋﻤﻞ ﺍﳌﻨﻄﻖ ﻋﻠﻰ ﺗﺼﻮﻳﺐ ﻭﺗﺼﺤﻴﺢ‬
‫ﺍﻟﻔﻜﺮ ﻓﻬﻮ ﻳﻌﻤﻞﹸ ﺃﻳﻀﺎ "ﰲ ﳎﺎﻝ ﺗﻌﺮﻳﻒ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﰲ ﳎﺎﻝ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ﻭﺇﻗﺎﻣﺔ‬
‫ﺍﻟﱪﺍﻫﲔ"‪ ،5‬ﻭﻫﺬﺍ ﻣﺎ ﻳﱪﺯ ﻟﻨﺎ ﻗﻮ‪‬ﺓ ﻭ ﺳﻌﺔ ﳎﺎﻝ ﻋﻤﻞ ﺍﳌﻨﻄﻖ‪.‬‬

‫‪ - 1‬ﳏ ‪‬ﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺇﺷﺮﺍﻑ‪:‬ﺣﺎﻓﻆ ﺇﲰﺎﻋﻴﻠﻲ ﻋﻠﻮﻱ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺚ ﻟﻠﻨ‪‬ﺸﺮ‬
‫ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺇﺭﻳﺪ‪ -‬ﺍﻷﺭﺩﻥ‪1431 ،‬ﻫـ‪2010/‬ﻡ‪ ،‬ﺹ‪.652‬‬
‫‪ - 2‬ﳏﻤ‪‬ﺪ ﺻﻨﻘﻮﺭ ﻋﻠﻲ‪ ،‬ﺃﺳﺎﺳﻴ‪‬ﺎﺕ ﺍﳌﻨﻄﻖ‪ ،‬ﺹ‪.330‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.330‬‬
‫‪ - 4‬ﻋﻠﻲ ﺍﻟﺸﲑﻭﺍﱐ‪ ،‬ﺍﻟﺘ‪‬ﻤﻬﻴﺪ ﰲ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﺹ‪.84‬‬
‫‪5‬‬
‫‪ -‬ﳏ ‪‬ﻤﺪ ﻋﻠﻲ ﺍﳊﺎﺝ ﺍﻟﻌﺎﻣﻠﻲ‪ ،‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺍﳌﻨﻄﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﺼ‪‬ﻔﻮﺓ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪،1‬‬
‫‪1432‬ﻫـ‪2011/‬ﻡ‪ ،‬ﺹ‪.12‬‬
‫‪-37-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺃﻣ‪‬ﺎ ﻋﻦ ﺍﳌﺒﺎﺣﺚ ﺍﻟﱵ ﻳﻬﺘﻢ‪ ‬ﺎ ﺍﳌﻨﻄﻖ ﻓﻨﺠﺪﻫﺎ ﰲ ﻣﻮﺿﻮﻋﻪ‪" ،‬ﻭﻳ‪‬ﺮﺩ‪ ‬ﰲ ﻛﺘﺐ ﺍﳌﻨﻄﻖ ﺃﻥﱠ ﻣﻮﺿﻮﻋﻪ‪:‬‬
‫)ﺍﳌﻌﺮ‪‬ﻑ ﻭﺍﳊﺠ‪‬ﺔ( ﻭﻳ‪‬ﻘﺼﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻥﱠ ﺍﳌﻨﻄﻖ ﻳ‪‬ﻌﻠﱢﻢ ﻃﺮﻳﻘﺔ ﺗﻌﺮﻳﻒ ﺍﻷﺷﻴﺎﺀ ﺗﻌﺮﻳﻔﹰﺎ ﻋﻠﻤﻴ‪‬ﺎ ﺩﻗﻴﻘﹰﺎ‬
‫ﺻﺤﻴﺤ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺮﺍﺩ ﻣﻦ )ﺍﳌﻌﺮ‪‬ﻑ( ﻭﺃﻣ‪‬ﺎ ﺍﳌﻘﺼﻮﺩ ﻣﻦ )ﺍﳊﺠ‪‬ﺔ( ﻓﻬﻮ ﺇﻗﺎﻣﺔ ﺍﻟﱪﺍﻫﲔ‪ ،‬ﻭﻛﻴﻔﻴﺔ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﺃﻥﱠ )ﺍﳊﺠ‪‬ﺔ( ﻫﻲ ﻃﺮﻳﻘﺔ ﺍﻻﺳﺘﺪﻻﻝ"‪ ،1‬ﺃﻱ ﺃﻥﱠ ﺍﳊﺠﺎﺝ ﻫﻮ‬
‫ﳎﺎﻝ ﻋﻤﻞ ﺍﳌﻨﻄﻖ‪ ،‬ﻣﺎ ﻳﻘﻮﺩﻧﺎ ﺃﻳﻀﺎ ﺇﱃ ﺍﻟﺪ‪‬ﻭﺭ ﺍﻟﻔﺎﻋﻞ ﺍﻟﺬﻱ ﻳﻠﻌﺒﻪ ﰲ ﺍﳊﺠﺎﺝ ﻭﺍﻟﺬﻱ ﻳﻜﻤﻦ ﰲ ﺁﻟﻴﺎﺗﻪ‪،‬‬
‫"ﻓﺎﳌﻨﻄﻖ‪ -‬ﺑﺘﻌﺒﲑ ﺃﺧﺼﺮ‪ -‬ﻫﻮ ﺍﳌﻌ‪‬ﻠﻢ‪ ‬ﻟﻄﺮﻕ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﺑﺎﻷﺷﻴﺎﺀ ﻭﻃﺮﻕ ﺍﻟﱪﻫﺎﻥ ﻭﺍﻻﺳﺘﺪﻻﻝ ﺍﳌﻨﺘﺞ‬
‫ﻟﻠﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﺘ‪‬ﺼﺪﻳﻘﻴﺔ‪ ،‬ﻭﻳﻌﺒ‪‬ﺮ ﻋﻦ ﻣﺒﺎﺣﺚ ﻃﺮﻕ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﺑﺒﺤﺚ ﺍﳌﻌﺮ‪‬ﻑ‪ ،‬ﻛﻤﺎ ﻳﻌﺒ‪‬ﺮ ﻋﻦ ﻣﺒﺎﺣﺚ‬
‫ﻃﺮﻕ ﺍﻟﱪﻫﺎﻥ ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﺒﺤﺚ ﺍﳊﺠ‪‬ﺔ"‪.2‬‬

‫ﻭﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺗﻨﺎﻭﻝ ﺃﺭﺳﻄﻮ ﺩﺭﺍﺳﺔ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻧﺼﻞ ﺇﻟﻴﻬﺎ ‪‬ﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻵﻟﻴﺎﺕ ﻭﺍﻟﱵ ﺗﺸﻜﱢﻞ ﻧﻮﺍﺓ‬
‫ﺍﳋﻄﺎﺏ ﺍﳊﺠﺎﺟﻲ‪ ،‬ﺣﻴﺚ ﺇﻥﱠ "ﻟﹸﺐ‪ ‬ﺧﻄﺎﺏ ﺍﳊﺠﺎﺝ ﻣﺮﻛﱠﺐ‪ ‬ﻣﻦ ﺍﺳﺘﺪﻻﻝ ﻳ‪‬ﻘﺪ‪‬ﻣﻪ ﺃﺭﺳﻄﻮ ﻓﻴﻤﺎ ﻳﺸﺒﻪ‬
‫ﺍﻟﱪﻫﺎﻥ)‪ ،3"(quasi-demonstration‬ﻭﰲ ﻫﺬﺍ ﳛﺼﻞ ﲡﺎﻧﺲ‪ ‬ﺑﲔ ﺍﳊﺠﺎﺝ ﻭﺍﻟﱪﻫﺎﻥ ﰲ ﻗﻀﻴﺔ‬
‫ﺍﻻﺳﺘﺪﻻﻝ‪" ،‬ﻓﻌﺎﺩﺓ ﻣﺎ ﻳﺘﻢ‪ ‬ﺍﳋﻠﻂﹸ ﺑﲔ ﻣﻔﻬﻮﻣﻲ ﺍﳊﺠﺎﺝ ﻭﺍﻟﱪﻫﺎﻥ )ﻣﺎ ﻫﻲ ﺣ‪‬ﺠﺠﻚ = ﻣﺎ ﻫﻲ‬
‫ﺑﺮﺍﻫﻴﻨﻚ(‪ ،‬ﻏﲑ ﺃﻥﱠ ﺍﻟﺘ‪‬ﻘﻨﻴﺘﲔ ﺍﳌﻌﺘﱪﺗﲔ ﻋﻨﺪ ﺯﻣﺮﺓ ﻣﻦ ﺃﻫﻞ ﺍﳌﻨﻄﻖ ﳍﺬﻳﻦ ﺍﳌﻔﻬﻮﻣﲔ ﲣﺘﻠﻔﺎﻥ ﺍﺧﺘﻼﻓﹰﺎ‬
‫ﻭﺍﺿﺤ‪‬ﺎ"‪ ،4‬ﻓﻤﻦ ﺣﻴﺚ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻌﺎﻡ ﻳﺘﻠﺨ‪‬ﺺ ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﻧ‪‬ﻪ‪ ":‬ﻗﻴﺎﺱ ﻣﺆﻟﱠﻒ‪ ‬ﻣﻦ ﻳﻘﻴﻨﻴﺎﺕ ﻳﻨﺘﺞ ﻳﻘﻴﻨ‪‬ﺎ‬
‫ﺑﺎﻟﺬﱠﺍﺕ ﺍﺿﻄﺮﺍﺭ‪‬ﺍ"‪ ،5‬ﺃﻣ‪‬ﺎ ﺍﳊﺠ‪‬ﺔﹸ ﻓﻴﺘﺤﺪ‪‬ﺩ ﻣﻔﻬﻮﻣﻬﺎ ﺍﻟﻌﺎﻡ ﰲ ﺃﻧ‪‬ﻬﺎ‪" :‬ﻋﺒﺎﺭﺓ ﻋﻤ‪‬ﺎ ﻳﺘﺄﻟﱠﻒ ﻣﻦ ﻗﻀﺎﻳﺎ ﻳ‪‬ﺘ‪‬ﺠﻪ‬
‫‪‬ﺎ ﺇﱃ ﻣﻄﻠﻮﺏﹴ ﻳ‪‬ﺴﺘﺤﺼﻞ ‪‬ﺎ"‪ ،6‬ﺃﻣ‪‬ﺎ ﻣﻦ ﺣﻴﺚ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﻓﻴﺨﺘﻠﻒ ﺍﻟﱪﻫﺎﻥ ﻋﻦ ﺍﳊﺠﺎﺝ‬
‫ﰲ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ‪"،‬ﻓﺎﻟﱪﻫﺎﻥ ﻳﻨﺘﻤﻲ ﰲ ﺍﻷﺻﻞ ﺇﱃ ﳎﺎﻝ ﺍﻻﺳﺘﺪﻻﻻﺕ ﺍﻻﺳﺘﻨﺒﺎﻃﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ‬

‫‪ - 1‬ﳏﻤ‪‬ﺪ ﻋﻠﻲ ﺍﳊﺎﺝ ﺍﻟﻌﺎﻣﻠﻲ‪ ،‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺍﳌﻨﻄﻖ‪ ،‬ﺹ‪.15‬‬

‫‪ - 2‬ﳏﻤ‪‬ﺪ ﺻﻨﻘﻮﺭ ﻋﻠﻲ‪ ،‬ﺃﺳﺎﺳﻴﺎﺕ ﺍﳌﻨﻄﻖ‪ ،‬ﺹ‪.329 ،328‬‬
‫‪ - 3‬ﻓﻴﻠﻴﺐ ﺑﺮﻭﺗﻮﻥ ﻭ ﺟﻴﻞ ﺟﻮﺗﻴﻴﻪ‪،‬ﺗﺎﺭﻳﺦ ﻧﻈﺮﻳﺎﺕ ﺍﳊﺠﺎﺝ‪ ،‬ﺗﺮ‪:‬ﳏﻤ‪‬ﺪ ﺻﺎﱀ ﻧﺎﺣﻲ ﺍﻟﻐﺎﻣﺪﻱ‪ ،‬ﻣﺮﻛﺰ ﺍﻟﻨ‪‬ﺸﺮ ﺍﻟﻌﻠﻤﻲ‪،‬ﺟﺪ‪‬ﺓ‪-‬‬
‫ﺍﻟﺴ‪‬ﻌﻮﺩﻳﺔ ﻁ‪1432 ،1‬ﻫـ‪2011/‬ﻡ‪ ،‬ﺹ‪.32‬‬
‫‪ - 4‬ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺇﺷﺮﺍﻑ‪:‬ﺣﺎﻓﻆ ﺇﲰﺎﻋﻴﻠﻲ ﻋﻠﻮﻱ‪ ،‬ﺹ‪.180‬‬
‫‪ - 5‬ﻋﻠﻲ ﺍﻟﺸ‪‬ﲑﻭﺍﱐ‪ ،‬ﺍﻟﺘ‪‬ﻤﻬﻴﺪ ﰲ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﺹ‪.129‬‬
‫‪ - 6‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.84‬‬
‫‪-38-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﻭﺍﻟﺮ‪‬ﻳﺎﺿﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻨﺘﻤﻲ ﺍﳊﺠﺎﺝ ﺇﱃ ﳎﺎﻝ ﺍﳋﻄﺎﺏ ﺍﻟﻄﱠﺒﻴﻌﻲ"‪ ،1‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻳﺮﺟﻊ ﺇﱃ ﻃﺒﻴﻌﺔ‬
‫ﺍﻟﻠﱡﻐﺔ‪ ،‬ﻭﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﺘ‪‬ﻘﻨﻴﺎﺕ ﺍﳌﺴﺘﻌﻤﻠﺔ ﻛﺈﺟﺮﺍﺀﺍﺕ‪ ‬ﺗﺼﺎﻍﹸ ‪‬ﺎ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‪ ،‬ﻣﺎ ﳚﻌﻞ"ﺣﺼﻮﻝ‬
‫ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﳊﺠﺎﺝ ﻭﺍﻟﱪﻫﻨﺔ ﺃﻣﺮ‪‬ﺍ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺴﻠﱠﻤﺎﺕ"‪ ،2‬ﺣﻴﺚ ﲣﺘﻠﻒ ﺍﻟﺘ‪‬ﻘﻨﻴ‪‬ﺘﺎﻥ ﺣﺴﺐ ﻃﺒﻴﻌﺔ‬
‫ﺍﳌﺴﻠﱠﻤﺎﺕ‪ ،‬ﻓﺎﳌﺴﻠﱠﻤﺎﺕ ﺗ‪‬ﻌﺘﻤﺪ ﻛﺤﺠﺞ ﰲ ﻋﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻛﻤﺎ ﺃﻥﱠ "ﺍﳊﺠﺎﺝ ﻳﻨﻬﺾ ﻋﻠﻰ ﺣﺠﺞ‬
‫ﻣﻔﻴﺪﺓ ﺃﻭ ﻏﲑ ﻣﻔﻴﺪﺓ‪ ،‬ﻗﻮﻳ‪‬ﺔ ﺃﻭ ﺿﻌﻴﻔﺔ‪ ،‬ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﺨﺎﻃﺐ ﺍﻟﺬﻱ ﺗﺘﻮﺟ‪‬ﻪ ﺇﻟﻴﻪ"‪. 3‬‬

‫ﻭﻫﺬﻩ ﺍﳌﺴﻠﱠﻤﺎﺕ ﺗﺴﺘﻤﺪ ﻗﻮ‪‬ﺎ ﻣﻦ ﺑﻨﻴﺔ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﻓﻴﻪ‪ ،‬ﻭﲣﺘﻠﻒ ﻗﻮ‪‬ﺎ ﻛﺤﺠﺞ ﻭﺃﺩﻟﱠﺔ ﻣﻦ‬
‫ﻃﺒﻴﻌﺔ" ﲡﺴﻴﺪﻫﺎ ﻟﺸﻜﻞ ﺍﳋﻄﺎﺏ ﺍﻟﻠﱡﻐﻮﻱ؛ ﻛﻤﺎ ﲣﺘﻠﻒ ﺍﻵﻟﻴﺎﺕ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﻠﱡﻐﻮﻳﺔ"‪ ،4‬ﻓﻨﻘﻮﻝ ﺇﻥﱠ ﻣﺪﻯ‬
‫ﺻﺤ‪‬ﺔ ﻭﺳﻼﻣﺔ ﺍﳊﺠﺞ ﻭﺍﳌﺴﻠﱠﻤﺎﺕ ﺍﻟﱵ ﻳﺘﺒﻨﺎﻫﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺗﻈﻬﺮ ﻣﻦ ﺧﻼﻝ ﻃﺒﻴﻌﺔ ﺍﻟﻠﱡﻐﺔ ﻭﺍﻵﻟﻴﺔ ﺍﻟﱵ‬
‫ﺗ‪‬ﺼﺎﻍ ‪‬ﺎ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‪.‬‬

‫ﻭﺗﻌﺪ‪ ‬ﺍﻟﻠﱡﻐﺔ ﻣﻦ ﺑﲔ ﺃﻫﻢ‪ ‬ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﻳﺘﺸﻜﱠﻞ ﻣﻨﻬﺎ ﺍﳋﻄﺎﺏ‪ ،‬ﻓﻬﻲ ﺗﺸﻜﱢﻞ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﻳﺘﻜﻮ‪‬ﻥ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﺗﻌﺪ‪ ‬ﻣﻦ ﺃﻫﻢ‪ ‬ﳏﺎﻭﺭ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ ﺍﳊﺠﺎﺟﻴﺔ ﻭﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ ﻋﻤﻮﻣ‪‬ﺎ‪ ،‬ﻟﺬﺍ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻨﺎ ﺃ ﹾﻥ‬
‫ﳓﺪ‪‬ﺩ ﺃﻫﻢ‪ ‬ﺧﺼﺎﺋﺺ ﻭﻣﺰﺍﻳﺎ ﻭﺃﺑﻌﺎﺩ ﻫﺎﺗﻪ ﺍﻟﻠﱡﻐﺔ‪ ،‬ﻓﺎﻟﻠﱡﻐﺔ ﺗﻌﺪ‪ ‬ﺍﳌﺪﺧﻞ ﺍﻷﺳﺎﺳﻲ ﰲ "ﺍﳋﻄﺎﺏ ﺍﻟﺘﺪﺍﻭﱄ‬
‫ﻭﺃﺑﻌﺎﺩﻩ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﻭﻫﻮ ﺧﻄﺎﺏ ﻣﻌﺮﰲ ﻋﺎﻡ ﺭﺻﺪ ﻣﺴﺎﻟﻚ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻃﺮﻕ ﻣﻌﺎﳉﺔ ﺍﳌﻠﻔﻮﻇﺎﺕ"‪،5‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻠﱡﻐﺔ ﺗﺸﻜﱢﻞ ﺃﺳﺎﺱ ﺑﻨﺎﺀ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﰲ ﻋﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻝ ﻓﺎﳌﺴﺘﺪﻝﱡ" ﻳﺘﻤﻜﱠﻦ ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﺃﻥﹾ ﻳﺮﺗ‪‬ﺐ‬
‫ﻭﻳﺴﻠﺴﻞ ﺍﻟﻘﻀﺎﻳ‪‬ﺎ ﻋﻨﺪ ﺍﻻﺳﺘﺪﻻﻝ"‪ ،6‬ﻛﻤﺎ ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﺧﻼﳍﺎ ﺃﻥﹾ"ﻳﻌﺒ‪‬ﺮ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﻭﳛﻘﱢﻖ ﺍﻷﻫﺪﺍﻑ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﳊﺠﺎﺝ ﻣﺜﻠﹰﺎ‪ ،‬ﻭﻳﻨﺠﺰ ﺑﺎﻟﻠﱡﻐﺔ ﻓﻌﻠﹰﺎ ﻣﻌﻴ‪‬ﻨ‪‬ﺎ ﻟﻴﻨﺒﲏ ﻋﻠﻴﻪ ﻓﻌﻞﹲ ﺁﺧﺮ ﻓﻴﺘﻨﺎﻣﻲ ﺍﳋﻄﺎﺏ"‪ ،7‬ﻛﻤﺎ ﻳﱪﺯ‬

‫‪ - 1‬ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺇﺷﺮﺍﻑ‪:‬ﺣﺎﻓﻆ ﺇﲰﺎﻋﻴﻠﻲ ﻋﻠﻮﻱ‪ ،‬ﺹ‪.180‬‬
‫‪ - 2‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪ ،‬ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ ﻭﺍﳊﺠﺎﺝ‪ ،‬ﺻﻔﺤﺎﺕ ﻟﻠﺪ‪‬ﺭﺍﺳﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺩﻣﺸﻖ‪-‬ﺳﻮﺭﻳﺎ‪ ،‬ﻁ‪2008 ،1‬ﻡ‪ ،‬ﺹ‪.69‬‬
‫‪ - 3‬ﻧﻔﺴﻪ ‪ ،‬ﺹ‪.69‬‬
‫‪ - 4‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻇﺎﻓﺮ ﺍﻟﺸﻬﺮﻱ‪ ،‬ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﳋﻄﺎﺏ )ﻣﻘﺎﺭﺑﺔ ﻟﻐﻮﻳﺔ ﺗﺪﺍﻭﻟﻴ‪‬ﺔ(‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳉﺪﻳﺪ ﺍﳌﺘ‪‬ﺤﺪﺓ‪،‬ﺑﲑﻭﺕ‪-‬ﻟﺒﻨﺎﻥ‪،‬‬
‫ﻁ‪2004 ،1‬ﻡ‪ ،‬ﺹ‪.444‬‬
‫‪ - 5‬ﻣﺴﻌﻮﺩ ﺻﺤﺮﺍﻭﻱ‪ ،‬ﺍﻟﺘﺪﺍﻭﻟ‪‬ﻴﺔ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﱠﻠﻴﻌﺔ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺑﲑﻭﺕ‪-‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪2005 ،1‬ﻡ‪ ،‬ﺹ‪.15‬‬
‫‪ - 6‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻇﺎﻓﺮ ﺍﻟﺸﻬﺮﻱ‪ ،‬ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﳋﻄﺎﺏ )ﻣﻘﺎﺭﺑﺔ ﻟﻐﻮﻳﺔ ﺗﺪﺍﻭﻟﻴﺔ( ‪ ،‬ﺹ‪.17‬‬
‫‪ - 7‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.18‬‬
‫‪-39-‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﻟﻨﺎ ﺍﻟﻄﱠﺎﺑﻊ ﺍﻟﺘﺪﺍﻭﱄ ﻟﻠﱡﻐﺔ ﰲ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﺣﻴﺚ ﺇﻥﱠ "ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻣﻬﺎ ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ ﻣﻦ‬
‫ﺧﺼﺎﺋﺺ ﺍﻟﻠﱡﻐﺔ ﺳﻮﺍﺀﺍ ﺃﻛﺎﻧﺖ ﳏﻜﻮﻣﺔ ﺑﻜﻠﻤﺎﺕ‪ ‬ﺃﻭ ﻋﺒﺎﺭﺍﺕ‪ ‬ﻟﻐﻮﻳ‪‬ﺔ‪ ‬ﳐﺼﻮﻣﺔ‪ ‬ﺃﻡ‪ ‬ﻣﺘﻮﻟﱢﺪﺓ‪ ‬ﻋﻨﻬﺎ"‪ ،1‬ﻭﻫﺬﺍ‬
‫ﻣﺎ ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻳﻀﺎ ﺃﳘﱢﻴﺔ ﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ ﺍﻟﻠﱡﻐﻮﻳﺔ ﰲ ﻭﺟﻬﺔ‪ ‬ﻧﻈﺮ ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ‪ ،‬ﻭﺍﻟﺪ‪‬ﺍﻋﻲ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻠﱡﻐﺔ ﻫﻨﺎ ﺃﻥﱠ‬
‫ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ "ﻋﻠﻢ ﺟﺪﻳﺪ‪ ‬ﻟﻠﺘﻮﺍﺻﻞ ﻳﺪﺭﺱ‪ ‬ﺍﻟﻈﱠﻮﺍﻫﺮ ﺍﻟﻠﱡﻐﻮﻳﺔ ﰲ ﳎﺎﻝ ﺍﻻﺳﺘﻌﻤﺎﻝ"‪.2‬‬

‫ﻭﻳﻌﺪ‪ ‬ﺍﻻﺳﺘﺪﻻﻝ ﺁﻟﻴﺔ ﻭﻃﺮﻳﻘﺔ ﺣﺠﺎﺟﻴﺔ ﻳﻌﻤﺪﻫﺎ ﺍﳊﺠﺎﺝ ﰲ ﺇﺛﺒﺎﺕ ﻗﻀﻴﺔ ﻣﺎ ﺃﻭ ﺗﻮﺿﻴﺢ ﻓﻜﺮ ‪‬ﺓ‬
‫ﻣﻌﻴ‪‬ﻨﺔ‪" ،‬ﻓﺎﳊﺠﺎﺝ ﻫﻮ ﺗﻘﺪﱘ ﺍﳊﺠﺞ ﻭﺍﻷﺩﻟﱠﺔ ﺍﳌﺆﺩ‪‬ﻳﺔ ﺇﱃ ﻧﺘﻴﺠﺔ‪ ‬ﻣﻌﻴ‪‬ﻨﺔ‪ ،‬ﻭﻫﻮ ﻳﺘﻤﺜﱠﻞ ﰲ ﺇﳒﺎﺯ ﺗﺴﻠﺴﻼﺕ‬
‫ﺍﺳﺘﻨﺘﺎﺟﻴﺔ ﺩﺍﺧﻞ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻳﺘﻤﺜﱠﻞ ﺍﳊﺠﺎﺝ ﰲ ﺇﳒﺎﺯ ﻣﺘﻮﺍﻟﻴﺎﺕ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﺑﻌﻀﻬﺎ‬
‫ﻫﻮ ﲟﺜﺎﺑﺔ ﺍﳊﺠﺞ ﺍﻟﻠﱡﻐﻮﻳﺔ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﻫﻮ ﲟﺜﺎﺑﺔ ﺍﻟﻨ‪‬ﺘﺎﺋﺞ ﺍﻟﱵ ﺗ‪‬ﺴﺘﻨﺘﺞ‪ ‬ﻣﻨﻬﺎ"‪.3‬‬

‫ﻭﺍﳊﺠﺞ‪ ‬ﺍﻟﱵ ﻧﻨﻄﻠﻖ ﻣﻨﻬﺎ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻗﺪ ﻻ ﺗﻜﻮﻥ ﻳﻘﻴﻨﻴﺔ ﻭﻻ ﺗﺆﺩ‪‬ﻱ ﺇﱃ ﻧﺘﻴﺠﺔ ﺛﺎﺑﺘﺔ‪ ‬ﺃﺣﻴﺎﻧ‪‬ﺎ‪،‬‬
‫"ﻓﺎﳊﺠﺎﺝ ﻻﻳﻮﺟ‪‬ﻪ‪...‬ﺇﱃ ﺍﻟﺒﺖ‪ ‬ﰲ ﺻﺪﻕ ﻗﻀﺎﻳﺎﻩ‪ ،‬ﻭﻻ ﺑﻴﺎﻥ ﺍﻟﺼ‪‬ﺤﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻻﺳﺘﺪﻻﻝ ﻣﺎ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﻏﺮﺿﻪ ﺍﻷﺳﺎﺳﻲ ﻫﻮ ﺍﻹﻗﻨﺎﻉ ﻭﻓﻖ ﻃﺮﻕ ﻣﺘﻌﺪ‪‬ﺩﺓ ﻭﳐﺘﻠﻔﺔ‪ ،‬ﻛﻤﺎ ﺃﻥﱠ ﺍﺭﺗﻜﺎﺯﻩ ﻋﻠﻰ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻄﱠﺒﻴﻌﻴﺔ ﲡﻌﻞ‬
‫ﺃﺩﻟﱠﺘﻪ ﻻ ﺗﻜﻮﻥﹸ ﺩﺍﺋﻤﺎ ﻇﺎﻫﺮﺓﹰ ﺑﻞ ﺃﺣﻴﺎﻧ‪‬ﺎ ﻣ‪‬ﻀﻤ‪‬ﺮﺓﹰ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳚﻌﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳊﺠﺎﺟﻴﺔ ﲣﻀﻊ ﻟﺸﺮﻭﻁ‬
‫ﺩﻻﻟﻴﺔ ﻭﺗﺪﺍﻭﻟﻴﺔ"‪ ،4‬ﻭﳍﺬﺍ ﻓﺈﻥﱠ ﺍﻋﺘﻤﺎﺩ ﺍﳊﺠﺎﺝ ﻋﻠﻰ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻄﱠﺒﻴﻌﻴﺔ ﻻ ﳚﻌﻞ ﺍﺳﺘﺪﻻﻻﺗﻨﺎ ﻳﻘﻴﻨﻴﺔ ﲤﺎﻣ‪‬ﺎ ﻷﻥﱠ‬
‫ﻫﺪﻓﻪ ﺍﻟﻌﺎﻡ ﻫﻮ ﺍﻟﺘ‪‬ﺄﺛﲑ ﻭﺍﻹﻗﻨﺎﻉ "ﻓﺎﳋﻄﺎﺏ ﺍﻟﻄﱠﺒﻴﻌﻲ ﻟﻴﺲ ﺧﻄﺎﺑ‪‬ﺎ ﺑﺮﻫﺎﻧﻴ‪‬ﺎ ﺑﺎﳌﻌﲎ ﺍﻟﺪ‪‬ﻗﻴﻖ ﻟﻠﻜﻠﻤﺔ‪ ،‬ﻓﻬﻮ ﻻ‬
‫ﻳﻘﺪ‪‬ﻡ ﺑﺮﺍﻫﲔ ﻭﺃﺩﻟﱠﺔ ﻣﻨﻄﻘﻴﺔ‪ ،‬ﻭﻻ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﺍﻻﺳﺘﻨﺘﺎﺝ ﺍﳌﻨﻄﻘﻲ"‪ ،5‬ﻓﻨﻘﻮﻝ ﺇﻥﱠ ﺍﳊﺠﺞ ﺍﻟﱵ ﻧﺴﺘﻨﺪ‬
‫ﺇﻟﻴﻬﺎ ﻗﺪ ﺗﻜﻮﻥ ﻗﻮﻳ‪‬ﺔ ﻭﻗﺪ ﺗﻜﻮﻥ ﺿﻌﻴﻔﺔ ﻭﺑﺎﻟﺘ‪‬ﺎﱄ ﻓﺎﻟﻨ‪‬ﺘﺎﺋﺞ ﻗﺪ ﺗﻜﻮﻥ ﺻﺤﻴﺤﺔ ﻭﻗﺪ ﺗﻜﻮﻥ ﺧﺎﻃﺌﺔ‪.‬‬

‫ﻭﺍﳊﺠﺎﺝ ﻳﻬﺪﻑ ﻋﻤﻮﻣﺎ ﺇﱃ ﺍﺳﺘﺨﺮﺍﺝ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺗﺘﺠﻠﱠﻰ ﰲ ﺍﳋﻄﺎﺏ‪"،‬ﻓﺎﳊﺠﺎﺝ‬

‫ﺍﻟﺬﻱ ﻳﺮﺗﺒﻂ ﺑﺎﳋﻄﺎﺏ ﺍﻟﻄﱠﺒﻴﻌﻲ ﳚﻤﻊ ﺑﲔ ﺍﻟﺼ‪‬ﻮﺭﺓ ﻭﺍﳌﻀﻤﻮﻥ ﻓﻬﻮ ﳛﺪ‪‬ﺩ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ‬

‫‪ - 1‬ﺁﻥ ﺭﻭﺑﻮﻝ ﻭﺟﺎﻙ ﻣﻮﺷﻼﺭ‪ ،‬ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ ﺍﻟﻴﻮﻡ ))ﻋﻠﻢ ﺟﺪﻳﺪ ﰲ ﺍﻟﺘ‪‬ﻮﺍﺻﻞ((‪ ،‬ﺗﺮ‪:‬ﺳﻴﻒ ﺍﻟﺪ‪‬ﻳﻦ ﺩﻏﻔﻮﺱ ﻭﳏﻤ‪‬ﺪ ﺍﻟﺸ‪‬ﻴﺒﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﱠﻠﻴﻌﺔ‬
‫ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺑﲑﻭﺕ‪-‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪2003 ،1‬ﻡ‪ ،‬ﺹ‪.71‬‬
‫‪ - 2‬ﻣﺴﻌﻮﺩ ﺻﺤﺮﺍﻭﻱ‪ ،‬ﺍﻟﺘﺪﺍﻭﻟ‪‬ﻴﺔ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﺹ‪.16‬‬
‫‪ - 3‬ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺇﺷﺮﺍﻑ‪:‬ﺣﺎﻓﻆ ﺇﲰﺎﻋﻴﻠﻲ ﻋﻠﻮﻱ‪ ،‬ﺹ‪.58‬‬
‫‪ - 4‬ﻳﻨﻈﺮ‪ ،‬ﺣﺴﺎﻥ ﺑﺎﻫﻲ‪ ،‬ﺍﻟﻠﱡﻐﺔ ﻭﺍﳌﻨﻄﻖ )ﲝﺚ ﰲ ﺍﳌﻔﺎﺭﻗﺎﺕ(‪ ،‬ﺹ‪.139 ،138‬‬
‫‪ - 5‬ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺇﺷﺮﺍﻑ‪:‬ﺣﺎﻓﻆ ﺇﲰﺎﻋﻴﻠﻲ ﻋﻠﻮﻱ‪ ،‬ﺹ‪.57‬‬
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‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺗﺴﺘﻬﺪﻑ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﻣﺎ ﺃﻭ ﺇﻗﻨﺎﻉ ﺍﳌﺨﺎﻃﺐ ﺃﻭ ﺇﻧﺸﺎﺀ ﻣﻌﺮﻓﺔ ‪ ...‬ﺍﱁ"‪ ،1‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﲢﺪﻳﺪ‬
‫ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳊﺠﺞ ﻣﻦ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻳﺼﻮﻏﻬﺎ ﻛﺪﻟﻴﻞﹴ ﰲ ﺍﺳﺘﺪﻻﻟﻪ ﻋﻠﻰ ﻧﺘﻴﺠﺔ‪ ‬ﻣﺎ‪ ،‬ﻭﺑﺎ‪‬ﺳﺘﻨﺎﺩﻩ ﻋﻠﻰ‬
‫ﺣﺠ‪‬ﺘﻪ ﻣﻦ ﺧﻄﺎﺏ ﻃﺒﻴﻌﻲ ﻳﺘﺸﻜﱠﻞ ﻣﻦ ﻟﻐﺔ‪ ‬ﻃﺒﻴﻌﻴﺔ‪ ،‬ﻭﺍﳊﺠ‪‬ﺔ ﻗﺪ ﺗﻜﻮﻥ ﻇﺎﻫﺮﺓﹰ ﺃﻭ ﻣﻀﻤﺮﺓﹰ ﲝﺴﺐ‬
‫ﺍﻟﺴ‪‬ﻴﺎﻕ‪ ،‬ﻭﺍﻟﺸ‪‬ﻲﺀ ﻧﻔﺴﻪ ﺑﺎﻟﻨ‪‬ﺴﺒﺔ ﺇﱃ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﻭﺍﻟﺮ‪‬ﺍﺑﻂ ﺍﳊﺠﺎﺟﻲ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﳝﻜﻦ ﺃﻥﹾ ﻧﺒﻴ‪‬ﻦ‬
‫ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘ‪‬ﺎﱄ‪:2‬‬

‫‪ -1‬ﺃﻧﺎ ﻣﺘﻌﺐ‪ ،‬ﺇﺫﻥ ﺃﻧﺎ ﲝﺎﺟﺔ‪ ‬ﺇﱃ ﺍﻟﺮ‪‬ﺍﺣﺔ‪.‬‬

‫‪ -2‬ﺃﻧﺎ ﻣﺘﻌﺐ‪ ،‬ﺃﻧﺎ ﲝﺎﺟﺔ‪ ‬ﺇﱃ ﺍﻟﺮ‪‬ﺍﺣﺔ‪.‬‬

‫‪ -3‬ﺃﻧﺎ ﻣﺘﻌﺐ‪.‬‬

‫‪ -4‬ﺃﻧﺎ ﲝﺎﺟﺔ‪ ‬ﺇﱃ ﺍﻟﺮ‪‬ﺍﺣﺔ‪.‬‬

‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻻﺳﺘﺪﻻﻝ ﻫﻨﺎ ﺑﲔ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪ ،‬ﺑﺮﺍﺑﻂ ﺟﻌﻞ ﺍﳌﻘﺪ‪‬ﻣﺔ ﺗﺘﻌﻠﱠﻖ ﺑﺎﻟﻨ‪‬ﺘﻴﺠﺔ ﺃﻭ ﺗﺎﺑﻌﺔ ﳍﺎ‪،‬‬
‫ﺣﻴﺚ ﺇﻥﱠ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‪‬ﻝ ﻳﺴﺘﻠﺰﻡ ﺣﻀﻮﺭ ﺍﻟﺜﺎﱐ ﻛﻨﺘﻴﺠﺔ‪ ‬ﻟﻪ‪ "،‬ﻓﺈﺫﺍ ﻗﺎﺭﻧﺎ ﺑﲔ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻓﺴﻨﺠﺪ‪ ‬ﺃﻧ‪‬ﻪ ﱠﰎ‬
‫ﺍﻟﺘ‪‬ﺼﺮﻳﺢ ﺑﺎﳊﺠ‪‬ﺔ ﻭﺍﻟﺮ‪‬ﺍﺑﻂ ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﰲ ﺍﳌﺜﺎﻝ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﻭﰎﱠ ﺍﻟﺘ‪‬ﺼﺮﻳﺢ ﺑﺎﳊﺠ‪‬ﺔ ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﻭﺃﹸﺿﻤﺮ ﺍﻟﺮ‪‬ﺍﺑﻂ ﰲ‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﱠﺎﱐ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﳌﺜﺎﻝ ﺍﻟﺜﱠﺎﻟﺚ ﻓﻠﻢ ﻳ‪‬ﺼﺮ‪‬ﺡ ﻓﻴﻪ ﺇﻟﱠﺎ ﺑﺎﳊﺠ‪‬ﺔ‪ ،‬ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﻣ‪‬ﻀﻤﺮﺓﹲ ﻳﺘﻢ‪ ‬ﺍﺳﺘﻨﺘﺎﺟﻬ‪‬ﺎ ﻣﻦ‬
‫ﺍﻟﺴ‪‬ﻴﺎﻕ‪ ،‬ﻭﳒﺪ ﻋﻜﺲ ﺫﻟﻚ ﰲ ﺍﳌﺜﺎﻝ ﺍﻟﺮ‪‬ﺍﺑﻊ ﺣﻴﺚ ﺫﹸﻛﺮﺕ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﻭﺃﹸﺿﻤﺮﺕ ﺍﳊﺠ‪‬ﺔﹸ"‪ ،3‬ﻟﻴﻈﻬﺮ ﻟﻨﺎ ﻣﻦ‬
‫ﺧﻼﻝ ﺫﻟﻚ ﻣﺪﻯ ﺃﳘﱢﻴﺔ ﺍﻟﺮ‪‬ﻭﺍﺑﻂ ﺍﳊﺠﺎﺟﻴﺔ ﻭﻛﺬﺍ ﺍﻟﺴ‪‬ﻴﺎﻕ ﰲ ﺗﻮﺟﻴﻪ ﻃﺒﻴﻌﺔ ﺍﳋﻄﺎﺏ ﺍﳊﺠﺎﺟﻲ‪.‬‬

‫ﻛﻤﺎ ﺃﻥﱠ ﻟﻠﱡﻐﺔ ﺃﻳﻀ‪‬ﺎ ﺩﻭﺭﻫﺎ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﺪ‪‬ﻻﻻﺕ‪" ،‬ﺇﺫﹾ ﻳﺼﻮﻍﹸ ﻣﺴﺘﻌﻤﻞ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻄﺒﻴﻌﻲ ﺧﻄﺎﺑﻪ‬
‫ﺍﳊﺠﺎﺟﻲ ﻭﻓﻖ ﺍﳌﻘﺘﻀﻴﺎﺕ ﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﱵ ﺗﻮﺟ‪‬ﻬﻪ‪ ‬ﰲ ﺍﺧﺘﻴﺎﺭ ﺃﺩﻭﺍﺗﻪ ﺍﳌﻨﻄﻘﻴﺔ‪ ،‬ﻭﺁﻟﻴﺎﺗﻪ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‪ ،‬ﻭﻫﻮ‬
‫ﻻ ﻳﻨ‪‬ﺒﺖ‪ ‬ﰲ ﻫﺬﺍ ﺍﳊﺎﻝ ﻋﻦ ﺍﻧﻐﻤﺎﺳﻪ ﰲ ﺳﻴﺎﻗﻪ ﺍﳊﺠﺎﺟﻲ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺍﻻ‪‬ﺳﺘﺠﺎﺑﺔ ﳌﻘﺘﻀﻴﺎﺕ ﺍﻟﻠﱡﻐﺔ‬

‫‪ - 1‬ﺣﺴﺎﻥ ﺍﻟﺒﺎﻫﻲ‪ ،‬ﺍﻟﻠﱡﻐﺔ ﻭﺍﳌﻨﻄﻖ )ﲝﺚ ﰲ ﺍﳌﻔﺎﺭﻗﺎﺕ(‪ ،‬ﺹ‪.138‬‬

‫‪ - 2‬ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺇﺷﺮﺍﻑ ‪:‬ﺣﺎﻓﻆ ﺇﲰﺎﻋﻴﻠﻲ ﻋﻠﻮﻱ‪ ،‬ﺹ‪.59‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.60،59‬‬
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‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺍﻟﻄﱠﺒﻴﻌﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ"‪ ،1‬ﻭﻋﻠﻴﻪ ﻓﺘﺨﺘﻠﻒ ﻭﺗﺘﻨﻮ‪‬ﻉ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﱵ ﺗﺆﺩ‪‬ﻳﻬﺎ ﺍﻟﻠﱡﻐﺔ ﺣﺴﺐ ﺍ‪‬ﺎﻝ ﺍﻟﺬﻱ‬
‫ﺗﻌﻤﻞ ﻓﻴﻪ ﻛﻮ‪‬ﺎ ﻟﻐﺔ ﺍﳋﻄﺎﺏ ﺍﻟﻄﺒﻴﻌﻲ‪" ،‬ﻭﻳﻌﺘﻤﺪ ﺍﳊﺠﺎﺝ ﺑﺎﳋﻄﺎﺏ ﺍﻟﻄﺒﻴﻌﻲ ﻋﻠﻰ ﺗﻘﻨﻴﺎﺕ ﳐﺼﻮﺻﺔ ﻻ‬
‫ﲣﺘﺺ‪ ‬ﲟﺠﺎﻝﹴ ﻣﻦ ﺍ‪‬ﺎﻻﺕ ﺩﻭﻥ ﻏﲑﻩ ﻓﻬﻲ ﻣﻄﻮﺍﻋﺔﹲ ﺣﺴﺐ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺨﺎﻃﺐ ﳍﺎ‪ ،‬ﺇﺫﹾ ﳜﺘﺎﺭ ﺣﺠﺠﻪ‬
‫ﻭﻃﺮﻳﻘﺔ ﺑﻨﺎﺋﻬﺎ ﲟﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻟﺴ‪‬ﻴﺎﻕ ﺍﻟﺬﻱ ﳛﻒ‪ ‬ﲞﻄﺎﺑﻪ"‪ ،2‬ﳑ‪‬ﺎ ﳚﻌﻞ ﺍﻟﻠﱡﻐﺔ‪ ،‬ﻭﺍﳋﻄﺎﺏ ﻣﻌ‪‬ﺎ ﺑﻨﻴﺘﲔ‬
‫ﻣﺘ‪‬ﺤﺪﺗﲔ ﻧﺴﺘﻄﻴﻊ ﻣﻦ ﺧﻼﳍﻤﺎ ﺇﻧﺸﺎﺀ ﺩﻻﻻﺕ ﻣﺘﻌﺪ‪‬ﺩﺓ‪ ،‬ﻓﻨﻘﻮﻝ ﺗﺒﻌ‪‬ﺎ ﳍﺬﺍ ﺇﻥﱠ "ﺍﳊﺠﺎﺝ ﻫﻮ ﺃﺣﺪ ﺃﺑﺮﺯ‬
‫ﺃﳕﺎﻁ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺠ‪‬ﺰ‪ ‬ﺑﺎﻟﻠﱡﻐﺔ ﺍﻟﻄﱠﺒﻴﻌﻴﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳊﺎﻣﻞ ﻟﻪ)‪ (le support‬ﻫﻮ‬
‫ﺍﳋﻄﺎﺏ ﺍﻟﻄﺒﻴﻌﻲ"‪ ،3‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺩﻭﺭ ﺍﻟﻠﱡﻐﺔ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻭﻣﺎ ﻳ‪‬ﻜﺴﺒﻬﺎ ﻣﻦ ﺗﻨﻮ‪‬ﻉﹴ ﰲ ﺍﻟﺪ‪‬ﻻﻻﺕ‪ ،‬ﻓﻤﻦ‬
‫ﺧﻼﳍﺎ "ﻳﺒﺪﻭ ﺍﻻﺳﺘﺪﻻﻝ ﻇﺎﻫﺮﺓﹰ ﺟﻮﻫﺮﻳﺔﹰ ﰲ ﺍﻟﺘ‪‬ﻔﺎﻋﻞ ﺍﻟﻠﱡﻐﻮﻱ"‪ ،4‬ﻭﺗ‪‬ﻌﺘﱪ ﺍﻟﻠﱡﻐﺔﹸ ﻋﻨﺼﺮ‪‬ﺍ ﺣﻴﻮﻳ‪‬ﺎ ﳌﺎ ﲤﻠﻜﻪ‬
‫ﻣﻦ ﻃﺎﻗﺎﺕ ﻭﺷﺤﻨﺎﺕ ﺗﻌﻤﻞ ﻋﻠﻰ ﺇﺛﺮﺍﺀ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻣﺎ ﳚﻌﻠﻬﺎ ﻧﻈﺎﻣ‪‬ﺎ ﻓﻌ‪‬ﺎﻟﹰﺎ‪ ،‬ﳝﺪ‪ ‬ﺍﻟﺴ‪‬ﺎﺣﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﺑﺄﻓﻜﺎﺭ ﻭﺩﻻﻻﺕ ﻣﺘﻨﻮ‪‬ﻋﺔ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻮﻇﺎﺋﻒ ﺍﳌﺘﻌﺪ‪‬ﺩﺓ ﺍﻟﱵ ﺗﺆﺩ‪‬ﻳﻬﺎ‪ ،‬ﺧﺎﺻ‪‬ﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ‬
‫ﻭﺳﻴﻠﺔ ﻟﻠﺘ‪‬ﻮﺍﺻﻞ ﻭﺍﻟﻔﻬﻢ ﻭﺍﳌﻌﺮﻓﺔ‪.‬‬

‫‪ - 1‬ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺇﺷﺮﺍﻑ ‪:‬ﺣﺎﻓﻆ ﺇﲰﺎﻋﻴﻠﻲ ﻋﻠﻮﻱ ‪ ،‬ﺹ‪.77‬‬
‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.79‬‬
‫‪ - 3‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪ ،‬ﺍﻟ‪‬ﺘﺪﺍﻭﻟﻴﺔ ﻭﺍﳊﺠﺎﺝ‪ ،‬ﺹ‪.62‬‬
‫‪4‬‬
‫‪ -‬ﻓﻴﻠﻴﺐ ﺑﻼﻧﺸﻴﻪ‪ ،‬ﺍﻟ‪‬ﺘﺪﺍﻭﻟﻴﺔ ﻣﻦ ﺃﻭﺳﺘﲔ ﺇﱃ ﻏﻮﻓﻤﺎﻥ‪ ،‬ﺗﺮ‪ :‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪ ،‬ﺩﺍﺭ ﺍﳉﻮﺍﺭ ﻟﻠﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺍﻟﻠﱠﺎﺫﻗﻴﺔ‪ ،‬ﺳﻮﺭﻳﺎ‪ ،‬ﻁ‪،1‬‬
‫‪2007‬ﻡ‪ ،‬ﺹ‪.154‬‬
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‫ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‬

‫ﺧﻼﺻﺔ‪:‬‬

‫ﻧﺴﺘﺨﻠﺺ ﳑ‪‬ﺎ ﺳﺒﻖ ﺃﻥﱠ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻬﺞ‪ ‬ﻋﻤﻠﻲ‪ ‬ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺲ ﻋﻘﻠﻴﺔ ﻭﻋﻠﻤﻴﺔ ﺻﺎﺭﻣﺔ‪ ،‬ﻓﻬﻮ‬
‫ﻋﻤﻠﻴﺔ ﺫﻫﻨﻴﺔ ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﺬﱢﻫﻦ ﲢﺼﻴﻞ ﻭﺇﻧﺘﺎﺝ ﲨﻠﺔ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﳛﻘﱢﻖ ‪‬ﺎ ﻣﻌﺎﺭﻓﻪ‪ ،‬ﻛﻤﺎ ﻳﻌﺪ‪‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻋﻤﻮﻣ‪‬ﺎ ﺁﻟﻴﺔ ﻭﻃﺮﻳﻘﺔ ﺗﻮﻟﻴﺪﻳﺔ ﻧﺴﺘﻄﻴﻊ ‪‬ﺎ ﺇﻧﺘﺎﺝ ﻭﺇﻧﺸﺎﺀ ﺳﻠﺴﻠﺔ‪ ‬ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻷﻓﻜﺎﺭ‬
‫ﺍﻟﺼ‪‬ﺎﺋﺒﺔ‪ ،‬ﺍﻟﱵ ﻳﺘﻘﺒ‪‬ﻠﻬﺎ ﺍﻟﻌﻘﻞ‪ ،‬ﻷﻥﱠ ﺍﻟﻌﻘﻞ ﻳﺆﻣﻦ ﺑﺎﻷﻣﻮﺭ ﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﱵ ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺬﱢﻫﲏ‬
‫ﻭﺍﳌﻨﻄﻘﻲ ﺍﻟﺼ‪‬ﺎﺋﺐ‪ ،‬ﻛﻤﺎ ﻳﻜﺴﺐ ﺍﻟﻌﻘﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻄﺮﺓ ﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﺘ‪‬ﻤﻴﻴﺰ ﺑﲔ ﺻﻮﺍﺏ ﺍﻷﻓﻜﺎﺭ ﻣﻦ‬
‫ﺧﻄﺌﻬﺎ‪ ،‬ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﺪﻭﺭﻩ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﻣﻨﻄﻘﻴﺔ ﻳﻘﻴﻨﻴﺔ‪ ،‬ﻷﻧ‪‬ﻪ ﻳﺒﲎ ﻗﻮﺍﻋﺪﻩ ﻭﻳﺴﻠﻚ ﻣﻨﻬﺠﻪ ﻭﻓﻖ‬
‫ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﳌﻨﻄﻖ‪ ،‬ﻛﻤﺎ ﻳﺴﲑ‪ ‬ﻋﻠﻰ ﺃﺳﺲ ﻭﺿﻮﺍﺑﻂ ﻋﻠﻤﻴ‪‬ﺔ ﺩﻗﻴﻘﺔ‪ ،‬ﺗﺴﺘﻤﺪ‪ ‬ﻃﺎﻗﺘﻬﺎ ﻣﻦ ﻗﻮﺍﻧﲔ ﻭﻗﻮﺍﻋﺪ‬
‫ﺻﺎﺭﻣﺔ‪ ،‬ﺗﻀﻤﻦ ﳍﺎ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻘﺎﺋﻖ ﺻﺎﺋﺒﺔ ﻭﺳﻠﻴﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﳚﻌﻞ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻤﻠﻴﺔ ﺑﻨ‪‬ﺎﺀﺓ‬
‫ﻳ‪‬ﺴﺘﻌﺎﻥ ‪‬ﺎ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍ‪‬ﺎﻻﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺸ‪‬ﺮﻋﻴﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﻣﻌﺎﺭﻓﻬﺎ‬
‫ﻭﻣﻄﺎﻟﺒﻬﺎ‪ ،‬ﻭﺍﻟﺴ‪‬ﲑ ﻭﻓﻖ ﻣﻨﻮﺍﻟﻪ‪.‬‬

‫‪-43-‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭ‪‬ﻝ‪ :‬ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﱠﺎﱐ‪ :‬ﺍﻻﺳﺘﻄﺮﺍﺩ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﱠﺎﻟﺚ‪ :‬ﺍﳌﹸﺰﺍﻭﺟﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺮ‪‬ﺍﺑﻊ‪ :‬ﺍﻻﺳﺘﺘﺒﺎﻉ‬

 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‪ :‬ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭ‪‬ﻝ‪ :‬ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ‪:‬‬

‫ﻳ‪‬ﻌﺪ‪ ‬ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ ﻣﺒﺤﺜﹰﺎ ﻣﻦ ﻣﺒﺎﺣﺚ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ‪ ،‬ﺣﻴﺚ "ﺍﺳﺘﻘﺮ‪ ‬ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺒﻼﻏﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻋﺘﺒﺎﺭ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ ﻭﺟﻬ‪‬ﺎ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺒﺪﻳﻊ ﻭﲢﺪﻳﺪ‪‬ﺍ ﻣﻦ ﺍﻟﺒﺪﻳﻊ ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳒﺪﻩ ﰲ‬
‫ﻛﺘﺐ ﺍﻟﺒﻼﻏﺔ ﺍﳌﺘﺄﺧﺮﺓ ﻣﻨﺬ )) ﺍﻹﻳﻀﺎﺡ ﰲ ﺗﻠﺨﻴﺺ ﺍﳌﻔﺘﺎﺡ (( ﻟﻠﺨﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﲏ"‪ ،1‬ﻟﻴﺒﻘﻰ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ ﻓﻨ‪‬ﺎ ﻣﻦ ﻓﻨﻮﻥ ﺍﻟﺒﺪﻳﻊ‪.‬‬

‫ﻳ‪‬ﻌﺮ‪‬ﻑ ﺍﳋﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﲏ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ ﰲ ﻗﻮﻟﻪ ‪":‬ﺃﻥﹾ ﻳ‪‬ﻮﺭﺩ ﺍﳌﺘﻜﻠﱢﻢ ﺣﺠ‪‬ﺔﹰ ﻟ‪‬ﻤﺎ ﻳﺪ‪‬ﻋﻴﻪ ﻋﻠﻰ ﻃﺮﻳﻖ‬
‫ﺃﻫﻞ ﺍﻟﻜﻼﻡ"‪ ،2‬ﻭﻧﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﺃﻥﱠ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ ﻋﻤﻠﻴﺔ ﺣﺠﺎﺟﻴﺔ ﳛﺎﻭﻝ ﺍﳌﺘﻜﻠﱢﻢ ﻓﻴﻬﺎ ﺃﻥﹾ‬
‫ﻳﺄﰐ ﲝﺠﺞﹴ ﻟ‪‬ﻜﻼﻣﻪ‪ ،‬ﻭﻧﺮﻯ ﰲ ﻫﺬﺍ ﺗﻌﺮﻳﻔﹰﺎ ﺁﺧﺮ ﺃﺗﻰ ﺑﻪ ﺍﻹﻣﺎﻡ )) ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ (( ﺣﻮﻝ ﺍﳌﺬﻫﺐ‬
‫ﺍﻟﻜﻼﻣﻲ ﲢﺖ ﻣﻔﻬﻮﻡ )) ﺍﻻﺣﺘﺠﺎﺝ ﺍﻟﻨ‪‬ﻈﺮﻱ ((‪ ،‬ﻭ"ﻫﻮ ﺃﻥﹾ ﻳ‪‬ﺬﻛﺮ ﺍﳌﺘﻜﻠﱢﻢ ﻣﻌﲎ ﻳﺴﺘﺪﻝﱡ ﻋﻠﻴﻪ ﺑﻀﺮﺏ‬
‫ﻣﻦ ﺍﳌﻌﻘﻮﻝ"‪ ،3‬ﻭﻛﺘﻌﺮﻳﻒ‪ ‬ﺷﺎﻣﻞﹴ ﻭﺃﺩﻕ‪ ‬ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ‪ ،‬ﳒﺪ‪ ‬ﺗﻌﺮﻳﻒ ﺍﻟﺒﻼﻏﻴﲔ‬
‫ﺍﳌﺘﺄﺧ‪‬ﺮﻳﻦ ﻟﻪ‪ ،‬ﻭ"ﻫﻮ ﺇﻳﺮﺍﺩ ﺣﺠ‪‬ﺔ ﻟﻠﻤﻄﻠﻮﺏ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺃﻫﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺫﻟﻚ ﺃﻥﹾ ﻳﻜﻮﻥ ﺑﻌﺪ ﺗﺴﻠﻴﻢ‬
‫ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﻣﻘﺪ‪‬ﻣﺔ ﻣﺴﺘﻠﺰﻣﺔ ﻟﻠﻤﻄﻠﻮﺏ"‪ ،4‬ﺣﻴﺚ ﺇﻥﱠ ﺍﻹﺟﺮﺍﺀ ﻫﻨﺎ ﻫﻮ "ﻋﻤﻠﻴﺔ ﺍﺳﺘﺪﻻﻝ ﺗ‪‬ﻤﻜﱢﻦ‪ ‬ﻣﻦ‬
‫ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻗﻮﻝ ﺣﺠ‪‬ﺔ ))ﺃﻭ ﻣﻘﺪ‪‬ﻣﺔ(( ﺇﱃ ﻗﻮﻝ ﻧﺘﻴﺠﺔ ﲝﻴﺚ ﺇﺫﺍ ﻋ‪‬ﻠﻤﺖ ﺍﳊﺠ‪‬ﺔ ﺍﺳﺘﻠﺰﻣﺖ ﺍﻟﻌﻠﻢ‬
‫ﺑﻨﺘﻴﺠﺔ"‪ ،5‬ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﻧﻔﻬﻢ ﺃﻥﱠ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ ﻋﻤﻠﻴﺔ ﺣﺠﺎﺟﻴﺔ ﺗﻌﻤﻞ ﰲ ﺇﻃﺎﺭﹴ‬
‫ﺍﺳﺘﺪﻻﱄ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻄﻠﻮﺏ‪.‬‬

‫ﻭﻳﻀﺮﺏ ﺍﳋﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﲏ ﻣﺜﻠﹰﺎ ﺣﻮﻝ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪] :‬ﻟﻮ ﻛﺎﻥ‬
‫ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﺇﻟﱠﺎ ﺍﷲ ﻟﻔﺴﺪﺗ‪‬ﺎ[ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺍﻵﻳﺔ‪.22‬‬

‫‪ -1‬ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﺹ‪.125‬‬

‫‪ - 2‬ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺹ‪.276‬‬
‫‪ - 3‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﺸﻮ‪‬ﻕ ﺇﱃ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻁ‪1327 ،1‬ﻫـ‪1907/‬ﻡ‪ ،‬ﺹ‪.136‬‬
‫‪ - 4‬ﺃﲪﺪ ﻣﻄﻠﻮﺏ‪ ،‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺗﻄﻮ‪‬ﺭﻫﺎ‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ ﻧﺎﺷﺮﻭﻥ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪2007 ،2‬ﻡ‪ ،‬ﺹ‪.37‬‬
‫‪ - 5‬ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﺹ‪.121‬‬
‫‪-45-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻓﺈﺫﺍ ﻣﺎ ﻗﻤﻨﺎ ﺑﺘﺤﻠﻴﻞ ﺍﻵﻳﺔ‪ ،‬ﻧﻘﻮﻝ ﺇﻥﱠ ﻓﺴﺎﺩ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﳛﺼﻞ ﺑﻮﺟﻮﺩ ﺁﳍﺔ ﺃﺧﺮﻯ ﻏﲑ‬
‫ﺍﷲ‪ ،‬ﺣﻴﺚ ﺇﻥﱠ ﺍﻟﻠﱠﺎﺯﻡ ﻫﻨﺎ ﻳﻘﺘﻀﻲ ﻣﻠﺰﻭﻣ‪‬ﺎ ﻟﻪ‪ ،‬ﻛﻤﺎ ﺃﻧ‪‬ﻪ "ﺇﺫﺍ ﺍﻧﺘﻔﻰ ﻭﺟﻮﺩ ﺍﻟﻠﱠﺎﺯﻡ ﺍﻧﺘﻔﻰ ﺍﳌﻠﺰﻭﻡ"‪ ،1‬ﺃﻱ‪ ‬ﺇﺫﺍ‬
‫ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺁﳍﺔﹰ ﺇﻟﱠﺎ ﺍﷲ ﻓﻠﻦ ﺗﻔﺴﺪﺍ‪ ،‬ﻭﳝﻜﻨﻨﺎ ﲢﺪﻳﺪ ﻋﻨﺎﺻﺮ ﺍﻟﻘﻮﻝ ﻭﻓﻖ ﺍﻟﺸ‪‬ﻜﻞ‬
‫ﺍﻟﺘ‪‬ﺎﱄ‪ ،‬ﻓﺈﺫﺍ ﺍﻋﺘ‪‬ﱪ )ﻕ( ﺣﺠ‪‬ﺔﹰ ﺗﺪﻋﻢ )ﻥ( ﺿﻤﻦ ﻗﺴﻢﹴ ﺣﺠﺎﺟﻲ ﻣﺎ ﻓﺈﻥﱠ ﺳﻠﺒﻬﺎ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺳﻠﺐ ﻧﺘﻴﺠﺘﻬﺎ‬
‫ﺃﻱ‪:2‬‬

‫ﻥ‬ ‫) ﺃ( ﻕ‬

‫ﻥ‬ ‫)ﺏ( ﻕ‬

‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺸ‪‬ﻜﻞ ﻧﺴﺘﻄﻴﻊ ﺗﻮﺿﻴﺢ ﺍﳌﺜﺎﻝ‪:‬‬

‫ﻥ‬ ‫) ﺃ( ﻕ‬

‫ﻟﻔﺴﺪﺗﺎ‬ ‫ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﺇﻟﱠﺎ ﺍﷲ‬

‫ﻥ‬ ‫)ﺏ( ﻕ‬

‫ﻟﻦ ﺗﻔﺴﺪ‪‬ﺍ‬ ‫ﻻﻳﻮﺟﺪ ﺁﳍﺔ ﺇﻟﱠﺎ ﺍﷲ‬

‫ﻓﺎﻟﻌﻼﻗﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﲔ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‪‬ﻝ ﻭﺍﻟﺜﱠﺎﱐ ﺗﺸﺘﺮﻁ ﺣﺼﻮﻝ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﺍﻟﺬﻱ ﺍﺳﺘ‪‬ﻌﻤ‪ ‬ﹶﻞ‬
‫ﰲ ﺍﻟﻠﱠﻔﻆ ﻳﻮﺿ‪‬ﺢ ﻗﻴﺎﻡ ﻋﻼﻗﺔ ﺷﺮﻃﻴ‪‬ﺔ‪ ،‬ﺣﻴﺚ ﺇﻥﱠ "ﺍﻟﺮ‪‬ﻭﺍﺑﻂ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﳊﺠﺎﺟﻴﺔ ﻫﻲ ﺍﳌﺆﺷ‪‬ﺮ ﺍﻷﺳﺎﺳﻲ‬
‫ﻭﺍﻟﺒﺎﺭﺯ‪ ،‬ﻭﻫﻲ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﻋﻠﻰ ﺃﻥﱠ ﺍﳊﺠﺎﺝ ﻣﺆﺷﺮ ﻟﻪ ﰲ ﺑﻨﻴﺔ ﺍﻟﻠﱡﻐﺔ ﻧﻔﺴﻬﺎ"‪.3‬‬

‫ﺃﻣ‪‬ﺎ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﰲ ﻣﺜﺎﻟﻨﺎ ﻫﻮ )ﻟﻮ‪ ،(‬ﻭ"ﺍﺳﺘﻌﻤﺎﻝ )ﻟﻮ‪ (‬ﰲ ﻫﺬﺍ ﺍﳌﻠﻔﻮﻅ ﻟﻪ ﺧﺼﻮﺻﻴﺔ ﻳﻘﺘﻀﻴﻬﺎ‬
‫ﰲ ﺍﳌﻌﲎ ﻻ ﳒﺪﻫﺎ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﺃﺩﻭﺍﺕ ﺍﻟﺸ‪‬ﺮﻁ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻧﺴﺘﻄﻴﻊ ﺃﻥﹾ ﻧﻄﻠﻖ ﻋﻠﻰ ﺍﻷﺩﺍﺓ ﻫﻨﺎ ﺍﺳﻢ‬

‫‪ - 1‬ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﺹ‪.135‬‬

‫‪ - 2‬ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﻧﻈﺮ‪‬ﻳﺔ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟﻠﱡﻐﺔ‪ ،‬ﺿﻤﻦ ))ﺃﻫ ‪‬ﻢ ﻧﻈﺮﻳﺎﺕ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟﺘ‪‬ﻘﺎﻟﻴﺪ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺃﺭﺳﻄﻮ ﺇﱃ ﺍﻟﻴﻮﻡ((‪،‬‬
‫ﺹ‪.368‬‬
‫‪ - 3‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﺰﺍﻭﻱ‪ ،‬ﺍﻟﻠﱡﻐﺔ ﻭﺍﳊﺠﺎﺝ‪ ،‬ﺍﻟﻌﻤﺪﺓ ﰲ ﺍﻟﻄﱠﺒﻊ‪ ،‬ﺍﻟ ‪‬ﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﳌﻐﺮﺏ‪ ،‬ﻁ‪1426 ،1‬ﻫـ‪2006/‬ﻡ‪ ،‬ﺹ‪.55‬‬
‫‪-46-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫))ﺭﺍﺑﻂ ﺣﺠﺎﺟﻲ ‪ (( connecteur argumentatif‬ﻭﻳﺼﻔﻬﺎ ﺍﻟﻨ‪‬ﺤﺎﺓ ﺑﺄﻧ‪‬ﻬﺎ ﺃﺩﺍﺓ ﺍﻣﺘﻨﺎﻉ‬

‫ﻻ‪‬ﻣﺘﻨﺎﻉ ﺃﻱ ﻫﻲ ﻟﺘﻌﻠﻴﻖ ﺣﺼﻮﻝ ﻣﻀﻤﻮﻥ ﺍﳉﺰﺍﺀ ﲝﺼﻮﻝ ﻣﻀﻤﻮﻥ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺍﻟﻘﻄﻊ ﺑﺎﻧﺘﻔﺎﺀ ﺍﻟﺸ‪‬ﺮﻁ ﻳﻠﺰﻡ‬
‫ﺍﻧﺘﻔﺎﺀ ﺍﳉﺰﺍﺀ ﺃﻱ ﺃﻥﱠ ﺍﳉﺰﺍﺀ ﻣﻨﺘﻒ‪ ‬ﻟﺴﺒﺐ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸ‪‬ﺮﻁ"‪ ،1‬ﻭﻫﻮ ﻣﺎ ﳒﺪﻩ ﰲ ﺍﳌﺜﺎﻝ‪ ،‬ﰲ ﺃﻥﱠ ﺍﻧﺘﻔﺎﺀ ﺷﺮﻁ‬
‫ﻭﺟﻮﺩ ﺁﳍﺔ ﺇﻟﱠﺎ ﺍﷲ‪ ،‬ﻳﻠﺰﻡ ﻋﻨﻪ ﺍﻧﺘﻔﺎﺀ ﻭﻗﻮﻉ ﺟﺰﺍﺀ ﻓﺴﺎﺩ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺣﺼﻮﻝ ﻣﻀﻤﻮﻥ ﺟﺰﺍﺀ‬
‫ﺍﻟﻔﺴﺎﺩ ﺳﺒﺒﻪ ﺣﺼﻮﻝ ﻣﻀﻤﻮﻥ ﺍﻟﺸ‪‬ﺮﻁ ﻭﻫﻮ ﻭﺟﻮﺩ ﺁﳍﺔ ﻏﲑ ﺍﷲ‪.‬‬

‫ﻭﻳ‪‬ﻌﺪ‪ ‬ﺍﻟﺪ‪‬ﺭﺱ ﺍﻟﺘﺪﺍﻭﱄ ﺍﳊﺪﻳﺚ ﳕﻄﺎﹰ ﺃﺳﺎﺳﻴ‪‬ﺎ ﰲ ﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ ﺍﳊﺠﺎﺟﻲ‪ ،‬ﻭﻛﺬﺍ ﺍﳌﻠﻔﻮﻇﺎﺕ ﺍﻟﱵ‬
‫ﲢﺘﺎﺝ ﳍﺬﺍ ﺍﻟﺘ‪‬ﺤﻠﻴﻞ‪ ،‬ﻭﰲ ﲢﻠﻴﻠﻨﺎ ﻟﻠﻤﺜﺎﻝ ﻭﻓﻖ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﳝﻜﻨﻨﺎ ﺍﻻﺳﺘﻌﺎﻧﺔ ﲟﺨﻄﱠﻂ )) ﺗﻮﳌﲔ‬
‫‪ ((toulmin‬ﻟﻠﺤﺠﺎﺝ‪ ،‬ﻭﻫﻮ ﳐﻄﱠﻂﹲ ﻳﺘﻜﻮ‪‬ﻥ ﻣﻦ ﺳﺘ‪‬ﺔ ﻣﻜﻮﻧﺎﺕ‪ ،‬ﳓﺎﻭﻝ ﺃﻥﹾ ﻧﻀﻊ ﻣﻦ ﺧﻼﻟﻪ ﻣﻘﺎﺭﺑﺔﹰ‬
‫ﳌﺜﺎﻟﻨﺎ‪ ،‬ﻟﺘﺘ‪‬ﻀﺢ ﻭﻇﺎﺋﻔﻪ ﰲ ﺍﳋﻄﺎﻃﺔ ﺍﻟﺘ‪‬ﺎﻟﻴﺔ‪:2‬‬

‫ﺇﺫﻥ‪ :‬ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﻗﺎﻧﻮﻥ ﺍﻻﺳﺘﻨﺘﺎﺝ‬ ‫ﺍﳌﻌﻄﻴﺎﺕ‬

‫‪conclusion‬‬ ‫‪R.D’inférence‬‬ ‫‪Données‬‬

‫ﺇﻟﱠﺎ ﺇﺫﺍ‪ :‬ﺗﻘﻴﻴﺪ‬ ‫ﻷﻥﱠ‪ :‬ﺿﺎﻣﻦ‬

‫‪Garant‬‬

‫ﺑﺎﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺃﻥﱠ‪ :‬ﺳﺎﻧﺪ ‪support‬‬

‫‪ - 1‬ﻳﻨﻈﺮ‪ ،‬ﳏﻤﻮﺩ ﻃﻠﺤﺔ‪ ،‬ﺗﺪﺍﻭﻟﻴﺔ ﺍﳋﻄﺎﺏ ﺍﻟﺴ‪‬ﺮﺩﻱ ))ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﰲ ﻭﺣﻲ ﺍﻟﻘﻠﻢ ﻟﻠﺮ‪‬ﺍﻓﻌﻲ((‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺚ ﻟﻠﻨ‪‬ﺸﺮ‬
‫ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺇﺭﺑﺪ‪-‬ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪2012 ،1‬ﻡ‪ ،‬ﺹ‪.158‬‬
‫‪ - 2‬ﻳﻨﻈﺮ‪ ،‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.159‬‬
‫‪-47-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻓﻤﺎ ﻧﻼﺣﻈﻪ ﰲ ﻫﺬﺍ ﺍﳌﺨﻄﱠﻂ ﺃﻧ‪‬ﻪ ﻳﺘﺸﻜﱠﻞ ﻣﻦ ﻋﺪ‪‬ﺓ ﻋﻨﺎﺻﺮ ﲢﻠﻴﻠﻴﺔ ﻟﻠﺨﻄﺎﺏ‪ ،‬ﻭﺍﻟﻌﻨﺼﺮ ﺍﻷﻭ‪‬ﻝ ﺍﻟﺬﻱ‬
‫ﻧﺮﺍﻩ ﺑﲔ ﺍﳌﻌﻄﻴﺎﺕ ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﳝﺜﻞ ﻗﺎﻧﻮﻧﺎﹰ ﺍﺳﺘﻨﺘﺎﺟﻴ‪‬ﺎ ﳛﻜﻢ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻛﻤﺎ ﻧﺮﻯ ﺍﻟﻌﻠﱠﺔ ﺍﻟﱵ ﻭ‪‬ﺿﻌﺖ‬
‫ﲟﻘﺘﻀﺎﻫﺎ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻭ )ﺍﻟﻀ‪‬ﺎﻣﻦ( ﻭﻛﺬﺍ ﺍﻟﺴ‪‬ﺎﻧﺪ‪ ،‬ﻭﻧﻼﺣﻆ ﻛﺬﻟﻚ ﻋﻨﺼﺮ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸ‪‬ﺮﻁ ﺃﻭ ﺍﻟﻠﱠﺎﺯﻡ ﻭﺍﻟﺬﻱ‬
‫ﻳﻨﺘﻔﻲ ﺑﺎ‪‬ﻧﺘﻔﺎﺋﻪ ﺣﺼﻮﻝ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪.‬‬

‫ﻭ‪‬ﺬﺍ ﻧﺴﺘﻄﻴﻊ ﻭﺿﻊ ﻣﺜﺎﻟﻨﺎ ﻭﻓﻖ ﺍﳌﺨﻄﱠﻂ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺍﳌﻌﻄﻴﺎﺕ‬
‫ﻓﺴﺎﺩ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ‬ ‫ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔﹰ ﺇﻟﱠﺎ‬
‫ﺍﺳﺘﻨﺘﺎﺝ‬ ‫ﻟﹶﻮ‪‬‬
‫ﻭﺍﻷﺭﺽ‬ ‫ﺍﷲ‬

‫ﺇﻟﱠﺎ ﺇﺫﺍ‪) :‬ﺗﻘﻴﻴﺪ(‬ ‫ﻷﻥﱠ‪ :‬ﺿﺎﻣﻦ‬

‫ﱂ ﺗﺘﻌﺪ‪‬ﺩ ﺍﻵﳍﺔ‬ ‫ﺍﻟﻔﺴﺎﺩ ﻳﺜﺒﺖ ﻋﻠﻰ‬

‫ﺗﻘﺪﻳﺮ ﺗﻌﺪ‪‬ﺩ ﺍﻵﳍﺔ‬

‫ﻧﻘﻴﺾ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺑﺎﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺃﻥﱠ‪) :‬ﺳﺎﻧﺪ(‬

‫ﻋﺪﻡ ﻓﺴﺎﺩ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ‬ ‫ﻳﻜﻮﻥ ﻟﻜﻞﱢ ﺇﻟﻪ ﻧﻈﺎﻡ‬
‫ﻭﺍﻷﺭﺽ‬ ‫ﳝﻴ‪‬ﺰﻩ ﻋﻦ ﻏﲑﻩ ﻭ ﻳﺘﻨﺎﺯﻋﺎ‬

‫‪-48-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘ‪‬ﺤﻠﻴﻞ ﺍﻟﺘ‪‬ﺨﻄﻴﻄﻲ ﻧﺴﺘﻄﻴﻊ ﺃﻥﹾ ﻧﻘﻮﻝ‪:‬‬

‫‪ -‬ﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺁﳍﺔ ﺇﻟﱠﺎ ﺍﷲ ﻟﻔﺴﺪﺗ‪‬ﺎ‪.‬‬

‫‪ -‬ﻏﲑ ﺃﻥﱠ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﱂ ﺗﻔﺴﺪ‪‬ﺍ‪.‬‬

‫‪ -‬ﺇﺫﻥ‪ :‬ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺁﳍﺔ ﺇﻟﱠﺎ ﺍﷲ‪.‬‬

‫ﻓﻤﺎ ﻗﻤﻨﺎ ﺑﻪ ﰲ ﲢﻠﻴﻠﻨﺎ ﻫﻮ ﺍﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﺁﳍﺔ ﺇﻟﱠﺎ ﺍﷲ‪ ،‬ﻷﻥﱠ ﺍﻟﻠﱠﺎﺯﻡ ﻣﻦ‪ ‬ﻭﺟﻮﺩﳘﺎ ﻳﻘﺘﻀﻲ‬

‫ﻣﻠﺰﻭﻣ‪‬ﺎ ﻭﻫﻮ ﻓﺴﺎﺩ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﲟﺎ ﺃﻥﱠ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﱂ ﺗﻔﺴﺪﺍ ﲝ‪‬ﻜﻢﹺ ﺃﻥﱠ ﺍﻟﻮﺍﻗﻊ‬
‫ﺧﻼﻑ ﺫﻟﻚ ﻳ‪‬ﺴ‪‬ﻮﺩ‪‬ﻩ‪ ‬ﺍﻟﻨ‪‬ﻈﺎﻡ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻷﻟﻮﻫﻴﺔ‪ ،‬ﻓﻬﺬﺍ ﻳﻨﻔﻲ ﺗﻌﺪ‪‬ﺩ ﺍﻵﳍﺔ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺰ‪‬ﺭﻛﺸﻲ ﰲ‬
‫ﻫﺬﺍ ﺃﻧ‪‬ﻪ "ﻟﹶﻮ‪ ‬ﻛﺎﻥ ﻟﻠﻌﺎﱂ ﺻﺎﻧﻌﺎﻥ‪ ،‬ﻟﻜﺎﻥ ﻻ ﳚﺮﻱ ﺗﺪﺑﲑﳘﺎ ﻋﻠﻰ ﻧﻈﺎﻡﹴ‪ ،‬ﻭﻻ ﻳﺘ‪‬ﺴﻖ ﻋﻠﻰ ﺇﺣﻜﺎﻡﹴ‪ ،‬ﻭﻟﻜﺎﻥ‬
‫ﺍﻟﻌﺠﺰ ﻳﻠﺤﻘﻬﻤﺎ ﺃﻭ ﺃﺣﺪﳘﺎ"‪.1‬‬

‫ﻭﻓﺴﺎﺩ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﺎﻥ ﻓﻘﻂ ﻻ‪‬ﻓﺘﺮﺍﺽ ﻭﺟﻮﺩ ﺁﳍﺔ ﻏﲑ ﺍﷲ‪ ،‬ﻭﺍﳌﺆﺷ‪‬ﺮ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﻠﻔﻮﻅ‬
‫ﻫﻮ ﺍﻷﺩﺍﺓ ﺍﳌﺴﺘﻌﻤﻠﺔ ))ﻟﹶﻮ‪ ،((‬ﺇﺫ ﻫﻲ ﺣﺮﻑ ﻳﻔﻴﺪ ﺍﻻﻣﺘﻨﺎﻉ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻋﺒ‪‬ﺮ ﻋﻨﻪ ﺍﻟﻨ‪‬ﺤﺎﺓ ﺑﺄﻧ‪‬ﻪ "ﺇﻧﺸﺎﺀ‬
‫))ﺍﻣﺘﻨﺎﻉ ﻻ‪‬ﻣﺘﻨﺎﻉ(( ﺃﻭ ))ﺍﻧﺘﻔﺎﺀ ﻻ‪‬ﻧﺘﻔﺎﺀ((‪ ،‬ﻓﺎﻟﺘ‪‬ﺮﻛﻴﺐ ﺑـ )) ﻟﹶﻮ‪ (( ‬ﻳﺪﻝﱡ ﺑﺎﻟﻀ‪‬ﺮﻭﺭﺓ ﻋﻠﻰ ﻛﺬﺏ ﲨﻠﱵ‬
‫ﺍﻟﺸ‪‬ﺮﻁ ﻭﺍﳉﻮﺍﺏ ﻣﻌ‪‬ﺎ"‪ ،2‬ﺃﻱ‪:‬ﻛﺬﺏ‪ ‬ﻭﺟﻮﺩ ﺁﳍﺔ ﺇﻟﱠﺎ ﺍﷲ ﻭﻛﺬﺏ ﻓﺴﺎﺩ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﻛﺬﺏ‬
‫ﺍﻟﺜﱠﺎﻧﻴﺔ ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﻛﺬﺏ ﺍﻷﻭﱃ‪.‬‬

‫ﻭﻗﺪ ﻛﺎﻥ ﺍﺳﺘﻨﺘﺎﺟﻨﺎ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺁﳍﺔ ﺃﺧﺮﻯ ﻏﲑ ﺍﷲ ﻧﺎﺟﻢ‪ ‬ﻋﻦ ﻓﺴﺎﺩ ﺍﳌﻘﺪ‪‬ﻣﺔ ﺃﻭ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‪‬ﻝ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﺍﺗ‪‬ﺨﺬﻧﺎﻩ ﻛﻔﺮﺿﻴ‪‬ﺔ‪ ،‬ﻷﻥﱠ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳌﺴﻠﱠﻤﺔ ﻳﻨﺒﻐﻲ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺪﻗﻬﺎ ﺃﻭ‪‬ﻻ‪ ،‬ﻛﻮ‪‬ﺎ ﺗ‪‬ﻌﺘﱪ ﺣﺠ‪‬ﺔﹰ‬
‫ﺍﺳﺘﺪﻻﻟﻴﺔ ﻧﺘ‪‬ﺨﺬﻫﺎ ﻹﺛﺒﺎﺕ ﻓﺮﺿﻴﺘﻨﺎ‪.‬‬

‫‪- 1‬ﺍﻟﺰ‪‬ﺭﻛﺸﻲ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺗﺢ‪ ،‬ﳏﻤ‪‬ﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺘ‪‬ﺮﺍﺙ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪-‬ﻣﺼﺮ‪ ،‬ﺝ‪ ،2‬ﻁ‪،3‬‬
‫‪1404‬ﻫـ‪1984/‬ﻡ‪ ،‬ﺹ‪.25‬‬
‫‪ - 2‬ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﺹ‪.140‬‬
‫‪-49-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻭﻳﻘﻮﻝ ﺍﻟﻘﺎﺿﻲ ﻧﻜﺮﻱ ﺣﻮﻝ ﻫﺬﻩ ﺍﻵﻳﺔ "ﻭﺍﻋﻠﻢ ﺃﻥﱠ ﻫﺬﻩ ﺍﻵﻳﺔ ﺣﺠ‪‬ﺔ ﺇﻗﻨﺎﻋﻴﺔ‪ ،‬ﻭﺑﺮﻫﺎﻥ ﺍﻟﺘ‪‬ﻤﺎﻧﻊ ﺍﻟﺬﻱ‬
‫ﺗﺸﲑ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﺣﺠ‪‬ﺔﹲ ﻗﻄﻌﻴﺔ ﻻ‪‬ﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺍﳌﻼﺯﻣﺔ ﺍﻟﻌﻘﻠﻴﺔ"‪.1‬‬

‫ﻭﺫﻛﺮ ﺍﻟﻘﺰﻭﻳﲏ ﻣﺜﺎﻟﹰﺎ ﺁﺧﺮ ﺣﻮﻝ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ‪ ،‬ﻣﻦ ﻗﻮﻝ ﺍﻟﻨ‪‬ﺎﺑﻐﺔ‪:‬‬
‫‪2‬‬
‫ﻣﻠﻮﻙ‪ ،‬ﻭﺇﺧﻮﺍﻥ‪ ،‬ﺇﺫﺍ ﻣﺎ ﻣﺪﺣﺘ‪‬ﻬﻢ *** ﺃﹸﺣ‪‬ﻜﱠﻢ‪ ‬ﰲ ﺃﻣﻮﺍﳍﻢ ﻭﺃﻗــﺮ‪‬ﺏ‪‬‬

‫ﻛﻔﻌﻠ‪‬ﻚ‪ ‬ﰲ ﻗﻮﻡﹴ ﺃﺭﺍﻙ ﺍﺻﻄﻔﻴﺘ‪‬ﻬﻢ *** ﻓﻠﻢ ﺗﺮﻫ‪‬ﻢ ﰲ ﻣ‪‬ﺪﺣ‪‬ﻬﹺﻢ ﻟﻚ ﺃﺫﻧﺒﻮﺍ‬

‫ﻭﻧﻼﺣﻆ ﰲ ﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ‪ ،‬ﺃﻥﱠ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺸ‪‬ﻄﺮ ﺍﻷﻭ‪‬ﻝ ﻧﺘﺞ ﻋﻨﻪ ﻗﻮﻝ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﺸ‪‬ﻄﺮ ﺍﻟﺜﺎﱐ‬
‫ﻣﻦ ﺍﻟﺒﻴﺖ ﺍﻟﺸ‪‬ﻌﺮﻱ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺒﻴﺖ ﺍﻟﺜﱠﺎﱐ‪ ،‬ﻭﻫﻮ ﻛﺎﻟﺘ‪‬ﺎﱄ‪:‬‬

‫ﻥ‬ ‫) ﺃ( ﻕ‬

‫ﺃﹸﺣ‪‬ﻜﱠﻢ‪ ‬ﰲ ﺃﻣﻮﺍﳍﻢ ﻭﺃﹸﻗﹶﺮ‪‬ﺏ‪‬‬ ‫ﺇﺫﺍ ﻣﺎ ﻣﺪﺣﺘ‪‬ﻬﻢ‬

‫ﺃﻣ‪‬ﺎ ﰲ ﺳﻠﺐ ﺍﻟﻘﻮﻝ ﻓﻴﻜﻮﻥ ﻛﺎﻟﺘ‪‬ﺎﱄ‪:‬‬

‫ﻥ‬ ‫)ﺏ( ﻕ‬

‫ﻟﹶﻦ‪ ‬ﺃﹸﺣ‪‬ﻜﱠﻢ‪ ‬ﰲ ﺃﻣﻮﺍﳍﻢ ﻭﻟﹶﻦ‪ ‬ﺃﹸﻗﺮ‪‬ﺏ‪‬‬ ‫ﺇﺫﺍ ﱂ ﺃﻣﺪﺣﻬ‪‬ﻢ‬

‫ﻓﻴﻜﻮﻥ ﺍﻟﻘﻮﻝ ﰲ ﺍﻹﳚﺎﺏ ﰲ ﲢﻘﻴﻖ ﺍﻟﺸ‪‬ﺮﻁ‪ ،‬ﰲ ﺍﻟﺸ‪‬ﻜﻞ ) ﺃ ( ﺑﺜﺒﻮﺕ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻫﻮ ﻭﺟﻮﺏ ﻣﺪﺡ‬
‫ﺍﻟﻨ‪‬ﺎﺑﻐﺔ ﻟﻠﻤﻠﻮﻙ ﻭﺍﻹﺧﻮﺍﻥ ﻟﻜﻲ ﻳ‪‬ﺠﺎﺯﻯ ﺑﺈﻋﻄﺎﺋﻬﻢ ﺇﻳﺎﻩ ﺍﳌﺎﻝ ﺟﺰﺍﺀ ﻣﺪﺣﻪ ﳍﻢ‪ ،‬ﻷﻥﱠ ﺍﻟﺸ‪‬ﺮﻁ ﻳﻜﻮﻥ‬
‫ﺑﺎﳌﺪﺡ‪ ،‬ﰲ ﺣﲔ ﻳﺘﺤﻘﱠﻖ ﺍﳉﺰﺍﺀ ﺑﺘﺤﻘﱡﻖ ﺍﻟﺸ‪‬ﺮﻁ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﻋﻼﻗﺔﹰ ﺷﺮﻃﻴﺔﹰ‪،‬‬

‫‪ - 1‬ﺍﻟﻘﺎﺿﻲ ﻧﻜﺮﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﰲ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻮﻥ ))ﺩﺳﺘﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ((‪ ،‬ﺗﺢ‪ :‬ﻗﻄﺐ ﺍﻟﺪ‪‬ﻳﻦ ﳏﻤﻮﺩ ﺑﻦ ﻏﻴﺎﺙ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﺩﺍﺋﺮﺓ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﻟ‪‬ﻨﻈﺎﻣﻴﺔ ‪،‬ﺣﻴﺪﺭ ﺁﺑﺎﺩ‪ ،‬ﺍﳍﻨﺪ‪،‬ﺝ‪ ،2‬ﻁ‪1975 ،1‬ﻡ‪ ،‬ﺹ ‪.15 ،14‬‬
‫‪ - 2‬ﺩﻳﻮﺍﻥ ﺍﻟﻨ‪‬ﺎﺑﻐﺔ ﺍﻟﺬﱡﺑﻴﺎﱐ‪ ،‬ﺷﺮﺡ ﻭﺗﻘﺪﱘ‪ :‬ﻋﺒ‪‬ﺎﺱ ﻋﺒﺪ ﺍﻟﺴ‪‬ﺎﺗﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1416 ،3‬ﻩ‪1996/‬ﻡ‪،‬‬
‫ﺹ‪.28‬‬
‫‪-50-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻭﺫﻟﻚ ﺷﺮﻁ ﺣﻀﻮﺭ ﺍﻟﻠﱠﺎﺯﻡ ﻭﻫﻮ ﺍﳌﺪﺡ ﻟﻴﺘﺤﻘﱠﻖ ﺍﳌﻠﺰﻭﻡ‪ ،‬ﻭﻫﻮ ﺍﳉﺰﺍﺀ ﺑﺎﳌﺎﻝ ﺃﻱ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺟﻮﺍﺏ‬
‫ﺍﻟﺸ‪‬ﺮﻁ‪.‬‬

‫ﻭﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﰲ ﺳﻠﺐ ﲢﻘﻴﻖ ﺍﻟﺸ‪‬ﺮﻁ‪ ،‬ﰲ ﺍﻟﺸ‪‬ﻜﻞ )ﺏ( ﻣ‪‬ﺆﺩ‪‬ﻳ‪‬ﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺳﻠﺐ ﺛﺒﻮﺕ ﺍﳉﺰﺍﺀ‪،‬‬
‫ﻭﻫﻮ ﺃﻥﱠ ﻋﺪﻡ ﻣﺪﺡ ﺍﻟﻨ‪‬ﺎﺑﻐﺔ ﻟﻠﻤﻠﻮﻙ ﻭﺍﻹﺧﻮﺍﻥ ﻟﻦ ﻳ‪‬ﺠﺎﺯ‪‬ﻯ ﻋﻠﻴﻪ ﻷﻧ‪‬ﻪ ﱂ ﳝﺪﺣﻬ‪‬ﻢ‪ ،‬ﻓﺸﺮﻁﹸ ﳎﺎﺯﺍ‪‬ﻢ ﻟﻪ‬
‫ﻫﻮ ﻣﺪﺣ‪‬ﻪ ﳍﻢ‪ ،‬ﻓﺈﻥﹾ ﱂ ﻳﺘﺤﻘﱠﻖ ﺍﻟﺸ‪‬ﺮﻁ ﻓﻠﻦ‪ ‬ﻳﺘﺤﻘﱠﻖ ﺍﳉﺰﺍﺀ‪ ،‬ﺃﻱ‪ ‬ﺍﻣﺘﻨﺎﻉ ﺍﳉﻮﺍﺏ ﻻ‪‬ﻣﺘﻨﺎﻉ ﺍﻟﺸ‪‬ﺮﻁ‪.‬‬

‫ﻭﻫﻮ ﻣﺎ ﻧﺮﺍﻩ ﺃﻳﻀﺎ ﰲ ﺍﻟﺒﻴﺖ ﺍﻟﺜﱠﺎﱐ‪ ،‬ﻛﻘﻮﻝﹴ ﻭﻧﺘﻴﺠﺔ‪ ‬ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﻥ‬ ‫) ﺃ( ﻕ‬

‫ﻓﻠﻢ ﺗﺮ‪‬ﻫ‪‬ﻢ ﰲ ﻣﺪﺣﻬﻢ ﻟﻚ ﺃﺫﻧﺒﻮﺍ‬ ‫ﺍﺻﻄﻔﻴﺘ‪‬ﻬ‪‬ﻢ‬

‫ﺃﻣ‪‬ﺎ ﰲ ﺳﻠﺐ ﺍﻟﻘﻮﻝ ﻓﻬﻮ ﻛﺎﻟﺘ‪‬ﺎﱄ‪:‬‬

‫ﻥ‬ ‫)ﺏ( ﻕ‬

‫ﺗﺮﺍﻫﻢ ﰲ ﻣﺪﺣﻬﻢ ﻟﻚ ﺃﺫﻧﺒﻮﺍ‬ ‫ﺇﺫﺍ ﱂ ﺗﺼﻄﻔ‪‬ﻬﹺﻢ‬

‫ﻓﻬﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﻮﻝ ﰲ ﺍﻹﳚﺎﺏ ﰲ ﲢﻘﱡﻖ ﺍﻟﺸ‪‬ﺮﻁ‪ ،‬ﺃﻱ ﰲ ﺍﻟﺸ‪‬ﻜﻞ )ﺃ( ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﲢﻘﱡﻖ ﺍﳉﺰﺍﺀ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ ﺃﻧ‪‬ﻚ ﺇﺫﺍ ﺍﺻﻄﻔﻴﺖ‪ ‬ﻗﻮﻣ‪‬ﺎ ﻭﻓﻀ‪‬ﻠﺘﻬﻢ‪ ،‬ﻓﺈﻧ‪‬ﻬﻢ ﻳﺮﺩ‪‬ﻭﻥ ﻓﻀﻠﻚ ﺑﺎﳌﺪﺡ ﺣ‪‬ﺴﻨ‪‬ﺎ‪ ،‬ﺣﻴﺚ ﺇﻥﱠ ﺍﳌﺪﺡ‬
‫ﻳ‪‬ﻘﺎﺑﻞ ﺍﻻ‪‬ﺻﻄﻔﺎﺀ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﻘﺰﻭﻳﲏ ﰲ ﻫﺬﺍ ﺍﻟﺴ‪‬ﻴﺎﻕ‪"،‬ﺃﻧﺖ ﺃﺣﺴﻨﺖ‪ ‬ﺇﱃ ﻗﻮﻡﹴ ﻓﻤﺪﺣﻮﻙ‪ ،‬ﻭﺃﻧﺎ ﺃﺣﺴﻦ ﺇﱃ‬
‫ﻗﻮﻡ ﻓﻤﺪﺣﺘ‪‬ﻬﻢ‪ ،‬ﻓﻜﻤﺎ ﺃﻥﱠ ﻣﺪﺡ ﺃﻭﻟﺌﻚ ﻻﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﺫﻧﺒ‪‬ﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﻣﺪﺣﻲ ﳌﻦ ﺃﺣﺴﻦ‪ ‬ﺇﱄﱠ ﻻ ﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﺫﻧﺒ‪‬ﺎ"‪.1‬‬

‫ﺃﻣ‪‬ﺎ ﺍﻟﻘﻮﻝ ﺳﻠﺒ‪‬ﺎ ﰲ ﻋﺪﻡ ﲢﻘﱡﻖﹺ ﺍﻟﺸ‪‬ﺮﻁ‪ ،‬ﺃﻱ ﰲ ﺍﻟﺸ‪‬ﻜﻞ )ﺏ( ﻳﻜﻮﻥ ﺳﺎﻟﺒ‪‬ﺎ ﺑﺎﻟﻀ‪‬ﺮﻭﺭﺓ ﰲ ﺛﺒﻮﺕ‬
‫ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻫﻮ ﺃﻧ‪‬ﻚ ﺇﺫﺍ ﱂ ﺗ‪‬ﺤﺴﻦ ﻟ‪‬ﻘﻮﻡﹴ ﺍﺻﻄﻔﺎﺀﺍ ﳍﻢ‪ ،‬ﻓﻠﻦ‪ ‬ﳝﺪﺣﻮﻙ ﻟﺬﻟﻚ‪ ،‬ﻓﺎﻧﺘﻔﺎﺀ ﺍﻟﺸ‪‬ﺮﻁ ﻫﻨﺎ ﻳﺆﺩ‪‬ﻱ‬
‫ﺇﱃ ﺍﻧﺘﻔﺎﺀ ﺟﻮﺍﺑﻪ‪ ،‬ﻭﺇﳚﺎﺏ ﺍﻟﻘﻮﻝ ﺇﳚﺎﺏ ﰲ ﻧﺘﻴﺠﺘﻪ ﻭﺳﻠﺐ‪ ‬ﺍﻟﻘﻮﻝ ﻳ‪‬ﺆﺩ‪‬ﻱ ﺇﱃ ﺳﻠﺐ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪"،‬ﻓﺎﻟﺘ‪‬ﻘﻴﻴﺪ‬

‫‪ - 1‬ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺹ‪.277‬‬

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 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻻ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺗﻘﻴﻴﺪ‪ ‬ﺑﻮﺍﺳﻄﺔ ﺭﺍﺑﻂ‪ ‬ﺣﺠﺎﺟﻲ ﻳﺴﻌﻰ ﺇﱃ ﻧﻔﻲ ﺍﳉﺰﺍﺀ ﻻ‪‬ﻧﺘﻔﺎﺀ‬
‫ﺍﻟﺸ‪‬ﺮﻁ"‪ ،1‬ﻭﺍﻟﺮ‪‬ﺍﺑﻂ ﺍﻟﺬﻱ ﳒﺪ‪‬ﻩ ﰲ ﻣﺜﺎﻟﻨﺎ ﻫﻮ ))ﺇﺫﺍ(( ﺍﻟﺸ‪‬ﺮﻃﻴﺔ‪.‬‬

‫ﻭﻧﺴﺘﻄﻴﻊ ﺃﻥﹾ ﳓﻠﱢﻞ ﻣﺜﺎﻟﻨﺎ ﻭﻓﻖ ﳐﻄﱠﻂ ﺗﻮﳌﲔ ﻛﺎﻵﰐ‪:‬‬

‫ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺍﳌﻌﻄﻴﺎﺕ‬
‫ﺗ‪‬ﺤﻜﱠﻢ‪ ‬ﰲ ﺃﻣﻮﺍﳍﻢ ﻭ‬ ‫ﺍﺳﺘﻨﺘﺎﺝ‬ ‫ﻣﺪﺣﺖ‪ ‬ﻗﻮﻣ‪‬ﺎ‬ ‫ﺇﺫﺍ‬
‫ﺗﻠﻘﻰ ﺇﺣﺴﺎ‪‬ﻢ‬

‫ﺇﻟﱠﺎ ﺇﺫﺍ‪):‬ﺗﻘﻴﻴﺪ(‬ ‫ﻷﻥﱠ‪) :‬ﺿﺎﻣﻦ(‬

‫ﱂ ﲤﺪﺣﻬ‪‬ﻢ‬ ‫ﺟﺰﺍﺀ ﺍﳌﺪﺡ‬
‫ﺍﻹﺣﺴﺎﻥ‬

‫ﻧﻘﻴﺾ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺑﺎﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺃﻥﱠ‪):‬ﺳﺎﻧﺪ(‬

‫ﺃﻧ‪‬ﻚ ﻟﻦ ﺗﻠﻘﻰ‬ ‫ﺍﳌﺪﺡ ﻳﻘﺎﺑﻞ‬

‫ﺇﺣﺴﺎ‪‬ﻢ ﺇﻟﻴﻚ‬ ‫ﺍﻹﺣﺴﺎﻥ‬

‫‪ - 1‬ﻳﻨﻈﺮ‪ ،‬ﳏﻤﻮﺩ ﻃﻠﺤﺔ‪ ،‬ﺗﺪﺍﻭﻟﻴﺔ ﺍﳋﻄﺎﺏ ﺍﻟ ‪‬‬

‫ﺴﺮﺩﻱ ))ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﰲ ﻭﺣﻲ ﺍﻟﻘﻠﻢ ﻟﻠﺮ‪‬ﺍﻓﻌﻲ((‪ ،‬ﺹ‪.159‬‬
‫‪-52-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻭﻣﻦ ﺧﻼﻝ ﲢﻠﻴﻠﻨﺎ ﻟﻠﻤﺜﺎﻝ ﺍﺗ‪‬ﻀﺢ ﻟﻨﺎ ﻃﺮﻓﺎ ﺍﻟﺸ‪‬ﺮﻁ ﺃﻭ ﺍﻟﻠﱠﺎﺯﻡ ﻭﺍﳌﻠﺰﻭﻡ ﻭﻫﻮ ﺟﻮﺍﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻌﺘﱪﻩ‬
‫ﻗﻴﻤﺔ ﺣﺠﺎﺟﻴﺔ ﺍﺳﺘﺪﻻﻟﻴﺔ‪ ،‬ﺣﻴﺚ ﺇﻥﱠ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‪‬ﻝ ﺃﻭ ﺍﳌﻘﺪ‪‬ﻣﺔ ﺃﺩ‪‬ﻯ ﺇﱃ ﺣﺪﻭﺙ ﺍﻟﺜﱠﺎﱐ‪ ،‬ﻓﻴﻜﻮﻥ ﻧﺎﲡﺎﹰ‬
‫ﻋﻨﻪ ﻛﺠﺰﺍﺀ ﻟﻪ‪ ،‬ﻓﺎﳌﻌﻄﻰ ﺍﻟﺸ‪‬ﺮﻃﻲ ﻟﺪﻳﻨﺎ ﻫﻮ ))ﺍﳌﺪﺡ((‪ ،‬ﻭﺍﻟﻨ‪‬ﺎﺗﺞ ﻋﻦ ﺍﻟﺸ‪‬ﺮﻁ ﺃﻱ ﺟﻮﺍﺑﻪ ﻫﻮ‬
‫))ﺍﻹﺣﺴﺎﻥ((‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻌﻄﻰ ﺍﻷﻭﻝ ﻣﻨﻔﻴ‪‬ﺎ‪ ،‬ﺃﻱ ))ﻋﺪﻡ ﺍﳌﺪﺡ((‪ ،‬ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺑﺎﻟﻀ‪‬ﺮﻭﺭﺓ ﻧﻔﻲ‬
‫ﺍﻟﺜﱠﺎﱐ ﻷﻧ‪‬ﻪ ﻣﺘﻌﻠﱢﻖ ﻭﻣ‪‬ﺸﺘﺮﹺﻁﹲ ﺑﻮﻗﻮﻋﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻨ‪‬ﺎﺗﺞ ﻣﻨﻔﻴ‪‬ﺎ ﺃﻳﻀﺎ‪ ،‬ﺃﻱ ))ﻋﺪﻡ ﺍﻹﺣﺴﺎﻥ((‪ ،‬ﻭﺇﺫﺍ ﲢﻘﱠﻖ‬
‫ﺍﻹﺣﺴﺎﻥ ﻓﻴﻜﻮﻥ ﺍﳉﺰﺍﺀ ﻫﻮ ﺍﳌﺪﺡ‪ ،‬ﻷﻥﱠ ﺍﳌﺪﺡ ﻳﻘﺎﺑﻞ ﺍﻹﺣﺴﺎﻥ‪" ،‬ﻓﺎﻟﺜﱠﺎﺑﺖ ﻭﺟﻮﺩ ﻋﻼﻗﺔ ﺍﻧﺘﻘﺎﻝﹴ ﻣﻦ‬
‫ﻣﻠﺰﻭﻡﹴ ﺇﱃ ﻻﺯﻡﹴ ﺃﻭ ﺍﻟﻌﻜﺲ"‪ ،1‬ﺃﻱ ﻣﻦ ﺍﻟﻠﱠﺎﺯﻡ ﺇﱃ ﺍﳌﻠﺰﻭﻡ‪ ،‬ﻫﺬﺍ ﺃﻥﱠ ﺍﻟﺪ‪‬ﻻﻟﺔ ﺍﻻ‪‬ﻟﺘﺰﺍﻣﻴﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ‬
‫ﺻﻮﺭﺗﲔ ﰲ ﺍﻻﻧﺘﻘﺎﻝ ﳘﺎ‪:2‬‬

‫ﻣﻠﺰﻭﻡ‬ ‫ﻻﺯﻡ‬

‫ﻻﺯﻡ‬ ‫ﻣﻠﺰﻭﻡ‬

‫ﻓﺘﻜﻮﻥ ﰲ ﻣﺜﺎﻟﻨﺎ ﻛﺎﻟﺘ‪‬ﺎﱄ‪:‬‬

‫ﻣﻠﺰﻭﻡ )ﺍﻹﺣﺴﺎﻥ(‬ ‫ﻻﺯﻡ )ﺍﳌﺪﺡ(‬

‫ﻻﺯﻡ )ﺍﻹﺣﺴﺎﻥ(‬ ‫ﻣﻠﺰﻭﻡ )ﺍﳌﺪﺡ(‬

‫ﻭﻫﻮ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻘﺰﻭﻳﲏ ﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﳌﺪﺡ ﺑﺎﻹﺣﺴﺎﻥ‪ ،‬ﰲ ﺃﻥﹾ ﲤﺪﺡ ﻣﻦ ﻳ‪‬ﺤﺴﻦ‬
‫ﺇﻟﻴﻚ‪ ،‬ﻭﺃﻥ ﺗ‪‬ﺤﺴِﻦ‪ ‬ﳌﻦ‪ ‬ﻣﺪﺣﻚ‪ ‬ﺟﺰﺍﺀﺍ ﻟﺬﻟﻚ ‪.‬‬

‫‪‬ﺬﺍ ﺗﺘﺠﻠﱠﻰ ﻟﻨﺎ ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟﻠﻤﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﺈﻳﺮﺍﺩ ﺣﺠ‪‬ﺔ‪ ‬ﻧﺴﺘﺪﻝﹸ ‪‬ﺎ ﻋﻠﻰ‬
‫ﺍﳌﻄﻠﻮﺏ‪ ،‬ﺫﻟﻚ ﺃﻥﱠ "ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ ﺃﺳﻠﻮﺏ ﺣﺠﺎﺟﻲ ﻳﻮﻇﱢﻔﹸﻪ ﺍﳌﺘﻜﻠﱢﻢ‪ ‬ﻹﻗﻨﺎﻉ ﺧﺼﻤﻪ ﺑﺎﳊﺠ‪‬ﺔ‬
‫ﻭﺍﻟﱪﻫﺎﻥ"‪ ،3‬ﻭﻳﺘﺤﻘﱠﻖ ﺍﳌﻄﻠﻮﺏ ﺑﺈﳚﺎﺩ ﺣﺠ‪‬ﺔ‪ ‬ﻧﺼﻞﹸ ‪‬ﺎ ﺇﻟﻴﻪ ﻛﺪﻟﻴﻞﹴ‪" ،‬ﻭﺗﺮﺗﺒﻂ ﺍﳊﺠ‪‬ﺔ ﺑﺎﳌﻄﻠﻮﺏ ﻷﻧ‪‬ﻬﺎ‬
‫ﺗ‪‬ﺴﺎﻕ ﻷﺟﻠﻪ‪ ،‬ﻓﺎﳌﻄﻠﻮﺏ ))ﻫﻮ ﻣﺎ ﻳ‪‬ﻄﻠﺐ‪ ‬ﺑﺎﻟﺪ‪‬ﻟﻴﻞ ((‪ ،‬ﻭﻫﻮ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﺍﳊﺎﺻﻠﺔ ﺑﻌﺪ ﻟﺰﻭﻣﻬﺎ ﻣﻦ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ‬

‫‪ - 1‬ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﺹ‪.114‬‬

‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.85‬‬
‫‪ - 3‬ﻋﺒﺪ ﺍﻟﻨ‪‬ﱯ ﺫﺍﻛﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺹ‪.76‬‬
‫‪-53-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﺗ‪‬ﺴﻤ‪‬ﻰ ﻣﻄﻠﻮﺑ‪‬ﺎ ﻗﺒﻞ ﺍﻟﻠﱡﺰﻭﻡ"‪ ،1‬ﺃﻱ‪ ‬ﺃﻥﱠ ﺍﳌﻄﻠﻮﺏ ﻳﻜﻮﻥ ﺣﺠ‪‬ﺔ ﻳﻘﻴﻨﻴﺔ ﻧ‪‬ﺼ‪‬ﻞﹸ ‪‬ﺎ ﺍﻟﻘﻮﻝ‬
‫ﺑﻨﺘﻴﺠﺔ‪ ‬ﲞﺎﺻﻴ‪‬ﺔ‪ ‬ﺍﺳﺘﺪﻻﻟﻴﺔ‪ ،‬ﻣﺎ ﳚﻌﻞ "ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﺍﳊﺠﺎﺟﻴﺔ ﺍﻟﱵ‬
‫ﻭ‪‬ﻇﱢﻔﺖ ﰲ ﺍﻟﺪ‪‬ﺭﺱ ﺍﻟﺒﻼﻏﻲ ﺍﻟﻌﺮﰊ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺍﻟﺬﻱ ﲤﺘﺰﺝ ﻓﻴﻪ ﺃﺳﺎﻟﻴﺐ ﺃﺧﺮﻯ‪ ،‬ﲟﺎ ﳝﻨﺢ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ‬
‫ﻗﻮﺓﹰ ﰲ ﺍﻹﺑﻼﻍ ﺍﳊﺠﺎﺟﻲ"‪ ،2‬ﻭﻳﻈﻬﺮ ﻫﺬﺍ ﰲ ﺍﻋﺘﻤﺎﺩ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ ﻋﻠﻰ ﺣﺠﺞ ﻋﻘﻠﻴﺔ ‪‬ﺪﻑ‬
‫ﺍﻹﻗﻨﺎﻉ ﻭﺍﻟﺘ‪‬ﺄﺛﲑ‪ ،‬ﻭﻫﻮ ﺃﻗﺼﻰ ﻣﺎ ﺗﻄﻤﺢ ﺇﻟﻴﻪ ﺟﻞﱡ ﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ ﺍﳊﺪﻳﺜﺔ‪.‬‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﱠﺎﱐ‪ :‬ﺍﻻﺳﺘﻄﺮﺍﺩ‪:‬‬

‫ﻳﻨﺪﺭﺝ ﺍﻻﺳﺘﻄﺮﺍﺩ ﺿﻤﻦ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺍﳌﻌﻨﻮﻳ‪‬ﺔ‪ ،‬ﻭﻫﻮ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻘﺰﻭﻳﲏ "ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻌﲎ‬
‫ﺇﱃ ﻣﻌﲎ ﺁﺧﺮ ﻣﺘ‪‬ﺼﻞﹴ ﺑﻪ ﱂ ﻳ‪‬ﻘﺼﺪ ﺑﺬﻛﺮ ﺍﻷﻭ‪‬ﻝ ﺍﻟﺘ‪‬ﻮﺻﻞ ﺇﱃ ﺫﻛﺮ ﺍﻟﺜﱠﺎﱐ"‪ ،3‬ﻭﻣﺜﺎﻟﹸﻪ ﻋﻨﺪ ﺍﻟﻘﺰﻭﻳﲏ ﻛﻘﻮﻝ‬
‫ﺍﳊﻤﺎﺳﻲ )ﺍﻟﺴ‪‬ﻤﻮﺃﻝ(‪:‬‬
‫‪4‬‬
‫ﻭﺇﻧ‪‬ﺎ ﻟﻘﻮﻡ‪ ‬ﻣﺎ ﻧﺮﻯ ﺍﻟﻘﺘﻞ ﺳ‪‬ﺒ‪‬ﺔﹰ *** ﺇﺫﺍ ﻣﺎ ﺭﺃﺗﻪ‪ ‬ﻋﺎﻣﺮ‪ ‬ﻭﺳﻠﻮﻝﹸ‬

‫ﻭﻗﻮﻝ ﺍﻵﺧﺮ‪) :‬ﺯﻳﺎﺩ ﺍﻷﻋﺠﻢ(‬

‫‪5‬‬
‫ﺇﺫﺍ ﻣﺎ ﺍﺗﻘﻰ‪ ‬ﺍﷲ ﺍﻟﻔﱴ‪ ،‬ﻭﺃﻃﺎﻋﻪ *** ﻓﻠﻴﺲ ﺑﻪ ﺑﺄﺱ‪ ‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺟﺮﻡﹺ‬

‫ﻓﻤﺎ ﻧﻼﺣﻈﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ ﳍﺬﺍ ﺍﻟﻨ‪‬ﻮﻉ ﺍﻟﺒﺪﻳﻌﻲ‪ ،‬ﻫﻮ ﻛﻮﻧﻪ ﻋﻤﻠﻴﺔ ﺍﻧﺘﻘﺎﻝ ﺑﲔ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻫﺬﺍ‬

‫‪ - 1‬ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﺹ‪.121‬‬

‫‪ - 2‬ﻋﺒﺪ ﺍﻟﻨ‪‬ﱯ ﺫﺍﻛﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺹ‪.77‬‬
‫‪ - 3‬ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺹ‪.264‬‬
‫‪ - 4‬ﺩﻳﻮﺍﻥ ﺍﻟﺴ‪‬ﻤﻮﺃﻝ‪ ،‬ﺩﺍﺭ ﺑﲑﻭﺕ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪1402 ،‬ﻩ‪1982/‬ﻡ‪ ،‬ﺹ‪.91‬‬
‫‪ - 5‬ﺩﻳﻮﺍﻥ ﺯﻳﺎﺩ ﺍﻷﻋﺠﻢ‪ ،‬ﲨﻊ ﻭﲢﻘﻴﻖ‪ :‬ﻳﻮﺳﻒ ﺣﺴﲔ ﺑﻜﱠﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﳌﺴﲑﺓ‪ ،‬ﻁ‪1403 ،1‬ﻩ‪1983/‬ﻡ‪ ،‬ﺹ‪.99‬‬
‫‪-54-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﺍﻻﻧﺘﻘﺎﻝ ﻟﻴﺲ ﻗﺼﺪﻳ‪‬ﺎ‪ ،‬ﺑﻞ ﺗﻼﺯﻣﻴ‪‬ﺎ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﻠﺰﻡ ﺫﻛﺮ ﺃﺣﺪﳘﺎ ﺫﻛﺮ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ ﻭﻓﻖ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‬

‫ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﻣﻠﺰﻭﻡ‬ ‫ﻻﺯﻡ‬

‫ﺇﺫﺍ ﻣﺎﺭﺃﺗﻪ‪ ‬ﻋﺎﻣﺮ ﻭﺳ‪‬ﻠﹸﻮﻝﹸ‬ ‫ﻣﺎﻧﺮﻯ ﺍﻟﻘﺘﻞ ﺳ‪‬ﺒ‪‬ﺔﹰ‬

‫ﻻﺯﻡ‬ ‫ﻣﻠﺰﻭﻡ‬

‫ﺇﺫﺍ ﻣﺎﺭﺃﺗﻪ‪ ‬ﻋﺎﻣﺮ ﻭﺳ‪‬ﻠﹸﻮﻝﹸ‬ ‫ﻣﺎﻧﺮﻯ ﺍﻟﻘﺘﻞ ﺳ‪‬ﺒ‪‬ﺔﹰ‬

‫ﻭﺍﳌﻌﲎ ﻫﻨﺎ ﻫﻮ ﺃﻧ‪‬ﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﺳ‪‬ﺒ‪‬ﺔﹰ ﺃﻭ ﻋﻴﺒ‪‬ﺎ ﻋﻨﺪ ﻗﺒﻴﻠﱵ ﻋﺎﻣﺮ ﻭﺳ‪‬ﻠﹸﻮﻝ ﻓﺈﻥﱠ ﻫﺬﺍ ﻟﻴﺲ ﻋﻴﺒ‪‬ﺎ ﻋﻨﺪﻧﺎ‪،‬‬
‫ﻭﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳌﻌﲎ ﺍﻷﻭ‪‬ﻝ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﺜﱠﺎﱐ‪ ،‬ﻫﻨﺎ ﻛﺎﻥ ﻻ‪‬ﻟﺘﺰﺍﻡ ﺍﻷﻭ‪‬ﻝ ﺑﺎﻟﺜﱠﺎﱐ ﻭﺍﺗ‪‬ﺼﺎﻟﻪ ﺑﻪ‪ ،‬ﻓﻨﺘﺞ ﻋﻦ ﺫﻛﺮ‬
‫ﺍﻷﻭ‪‬ﻝ ﺫﻛﺮ ﺍﻟﺜﱠﺎﱐ‪ ،‬ﻟﻌﻼﻗﺔ ﺍﺗ‪‬ﺼﺎﻝ ﺑﲔ ﺍﳌﻌﻨﻴﲔ‪ ،‬ﺣﻴﺚ ﻳ‪‬ﻨﺎﺳﺐ‪ ‬ﺍﳌﻌﲎ ﺍﳌﻌﲎ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻫﻲ‬
‫ﺍﻟﱵ ﺟ‪‬ﻤﻌﺖ‪ ‬ﺑﻴﻨﻬﻤﺎ ﻻ‪‬ﺷﺘﺮﺍﻛﻬﻤﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﺠﺎﺀ ﺇﺛﺮﻫﺎ ﺍﳌﻌﲎ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻨﺎ ﺣﺼﻞ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳌﻌﲎ ﻋﻠﻰ‬
‫ﻣﻌﲎ ﻧﺎﺗﺞﹴ ﻋﻨﻪ‪ ،‬ﻭ‪‬ﺬﺍ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﺝ ﺍﳌﻌﻨﻴﲔ ﺑﺎ‪‬ﻋﺘﺒﺎﺭ ﺃﺣﺪﳘﺎ ﻗﻮﻟﹰﺎ ﻭﺍﻵﺧﺮ ﻧﺘﻴﺠﺔ ﻟﻪ ﻛﺎﻟﺘ‪‬ﺎﱄ‪:‬‬

‫ﻥ‬ ‫ﻕ‬

‫ﺇﺫﺍ ﻣﺎ ﺭﺃﺗﻪ ﻋﺎﻣﺮ ﻭ ﺳ‪‬ﻠﹸﻮﻝﹸ‬ ‫ﻣﺎ ﻧﺮﻯ ﺍﻟﻘﺘﻞ ﺳ‪‬ﺒ‪‬ﺔﹰ‬

‫ﻓﻨﻘﻮﻝ ﺇﻥﱠ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳌﻌﲎ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﺃﻱ ﻛﻮﻥ ﺍﻟﻘﺘﻞ ﻋﻴﺒ‪‬ﺎ‪ ،‬ﱂ ﻳﻜﻦ ﻣﻘﺼﻮﺩ‪‬ﺍ ﻻ‪‬ﺳﺘﻨﺘﺎﺝ ﺭﺅﻳﺔ ﻋﺎﻣﺮ‬
‫ﻭﺳ‪‬ﻠﻮﻝ ﻟﻪ ﻋﻴﺒ‪‬ﺎ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺫ‪‬ﻛﺮ‪ ‬ﺍﻟﺜﱠﺎﱐ ﻛﺎﻥ ﺑﺎﳌﺮﻭﺭ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻷﻭ‪‬ﻝ ﺍﳌﻨﺎﺳﺐ ﻟﻪ‪.‬‬

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 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﺃﻣ‪‬ﺎ ﰲ ﺍﻟﺒﻴﺖ ﺍﻟﺜﱠﺎﱐ‪ ،‬ﻓﻨﻼﺣﻆ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺸ‪‬ﺮﻃﻴﺔ ﺑﲔ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺟﺰﺍﺋﻪ‪ ،‬ﻟﺬﺍ ﻧﺴﺘﻄﻴﻊ ﻭﺿﻌﻬﺎ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﻣﻠﺰﻭﻡ‬ ‫ﻻﺯﻡ‬

‫ﻓﻠﻴﺲ ﺑﻪ ﺑﺄﺱ‪‬‬ ‫ﺇﺫﺍ ﻣﺎ ﺍﺗ‪‬ﻘﻰ ﺍﷲ ﺍﻟﻔﱴ ﻭﺃﻃﺎﻋﻪ‬

‫ﻻﺯﻡ‬ ‫ﻣﻠﺰﻭﻡ‬

‫ﻓﻠﻴﺲ ﺑﻪ ﺑﺄﺱ‪‬‬ ‫ﺇﺫﺍ ﻣﺎ ﺍﺗ‪‬ﻘﻰ ﺍﷲ ﺍﻟﻔﱴ ﻭﺃﻃﺎﻋﻪ‬

‫ﻭﺍﻟﻌﻼﻗﺔ ﺍﻟﺸ‪‬ﺮﻃﻴﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺟﻮﺍﺑﻪ‪ ،‬ﺗﻈﻬﺮ ﺑﺎ‪‬ﻟﺘﺰﺍﻡ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺍﳉﺰﺍﺀ‪ ،‬ﺇﺫﹾ ﺇ ﱠﻥ‬
‫ﺗ‪‬ﻘﻰ ﺍﷲ ﻭﻃﺎﻋﺘﻪ ﺷﺮﻁ ﰲ ﲢﻘﱡﻖﹺ ﺟﺰﺍﺀ ﺍﻣﺘﻨﺎﻉ ﺑﺄﺳﻪ ﻭﻻﺯﻡ ﺍﻟﻘﻴﺎﻡ ﻟﺘﺤﻘﱡﻘﻪ ﻛﺠﺰﺍﺀ ﻟﺬﻟﻚ‪ ،‬ﻛﻤﺎ ﺃﻥﱠ‬
‫ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸ‪‬ﺮﻁ ﺍﻧﺘﻔﺎﺀ ﻟﻠﺠﺰﺍﺀ‪ ،‬ﺃﻱ ﺃﻥﱠ ﻋﺪﻡ ﺗ‪‬ﻘﻰ ﺍﷲ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﻃﺎﻋﺘﻪ ﻳ‪‬ﻨـﺰﻝ ﺍﻟﺒﺄﺱ ﺑﺼﺎﺣﺒﻪ‪،‬‬
‫ﻓﺎﳉﺰﺍﺀ ﻻ ﻳﺘﺤﻘﻖ ﺇﻟﱠﺎ ﺑﺎﻟﻄﱠﺎﻋﺔ‪ ،‬ﻭﲟﺎ ﺃﻥﱠ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺸ‪‬ﺮﻃﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺷﺮﻁ ﻭﲢﻘﻖ ﺟﻮﺍﺑﻪ ﺃﻱ ﻗﻮﻝ‬
‫ﻭﻧﺘﻴﺠﺔ‪ ،‬ﻓﺈﻥﱠ ﻧﻔﻲ ﺍﻟﺸ‪‬ﺮﻁ ﳛﺘﻢ ﻧﻔﻲ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﻭﺳﻠﺒﻴﺘﻬﺎ ﰲ ﻋﺪﻡ ﲢﻘﱡﻖ ﺍﳉﺰﺍﺀ‪ ،‬ﻓﻠﻨﺎ ﺃﻥﹾ ﻧﻀﻌﻬﺎ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﺸ‪‬ﻜﻞ‪:‬‬

‫ﻥ‬ ‫) ﺃ( ﻕ‬

‫ﻓﻠﻴﺲ ﺑﻪ ﺑﺄﺱ‪‬‬ ‫ﺇﺫﺍﻣﺎ ﺍﺗ‪‬ﻘﻰ ﺍﷲ ﺍﻟﻔﱴ ﻭﺃﻃﺎﻋﻪ‬

‫ﻥ‬ ‫)ﺏ( ﻕ‬

‫ﻓﺴﻴﻨﺎﻝ ﺑﺄﺳﻪ‬ ‫ﺇﺫﺍ ﱂ ﻳﺘ‪‬ﻖﹺ ﺍﻟﻔﱴ ﺍﷲ ﻭﱂ ﻳ‪‬ﻄﻌﻪ‪‬‬

‫ﻓﻌﺪﻡ ﳊﺎﻕ ﺍﻟﺒﺄﺱ ﺑﺎﻟﻔﱴ‪ ،‬ﻫﻮ ﺟﺰﺍﺀ ﺗﻘﻰ ﺍﷲ ﻭﻃﺎﻋﺘﻪ ﻟﻪ‪ ،‬ﺇﺫﹾ ﺃﻥﱠ ﺭﺿﻮﺍﻥ ﺍﷲ ﻳ‪‬ﺬﻫﺐ‪ ‬ﺍﻟﺒﺄﺱ ﻭﺍﻟﺸ‪‬ﻘﺎﺀ‬
‫ﻭﺇﻥﹾ ﻛﺎﻥ ﻣﻦ ﺟﺮﻡ‪ ،‬ﰲ ﺣﲔ ﺃﻥﱠ ﺳﻠﺐ ﺍﻟﺸ‪‬ﺮﻁ ﺳﻠﺐ ﳉﺰﺍﺋﻪ ﺑﺎﻟﻀ‪‬ﺮﻭﺭﺓ‪ ،‬ﺃﻱ ﺃﻥﱠ ﻋﺪﻡ ﺗﻘﻰ ﺍﷲ ﻣﻊ‬
‫ﺍﻟﻄﱠﺎﻋﺔ ﻳﻠﺤﻖ ﺍﻟﺒﺄﺱ ﻛﺠﺰﺍﺀ ﻟﺬﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﻓﺴﺒﺐ ﺣﺼﻮﻝ ﻣﻀﻤﻮﻥ ﺍﳉﺰﺍﺀ ﺳﻠﺒ‪‬ﺎ ﻫﻮ ﺣﺼﻮﻝ ﻣﻀﻤﻮﻥ‬
‫ﺍﻟﺸ‪‬ﺮﻁ ﺳﻠﺒ‪‬ﺎ‪ ،‬ﻭﺍﻣﺘﻨﺎﻉ ﺍﻷﻭ‪‬ﻝ ﻋﻠﱠﺔﹲ ﻻﻣﺘﻨﺎﻉ ﺍﻟﺜﱠﺎﱐ‪ ،‬ﻷﻥﱠ ﺍﻟﺘ‪‬ﻘﻴﺪ ﺑﺎﻟﺸ‪‬ﺮﻁ ﺃﺳﺎﺳﻲ ﳊﺼﻮﻝ ﺟﻮﺍﺏ ﺍﻟﺸ‪‬ﺮﻁ‬
‫ﻷﻥﱠ ﺍﻟﻌﻼﻗﺔ ﺷﺮﻃﻴﺔ‪ ،‬ﺣﻴﺚ ﻳ‪‬ﻼﺯﻡ ﺟ‪‬ﺰﺁﻫﺎ ﺑﻌﺾ‪.‬‬

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 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻭﲟﺎ ﺃﻥﱠ ﺍﻟﻌﻼﻗﺔ ﺷﺮﻃﻴﺔ ﻫﻨﺎ ﳝﻜﻨﻨﺎ ﻭﺿﻌﻬﺎ ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﺗﻮﳌﲔ‪:‬‬

‫ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺍﳌﻌﻄﻴﺎﺕ‬
‫ﻓﻠﻴﺲ ﺑﻪ ﺑﺄﺱ‪‬‬ ‫ﺍﺳﺘﻨﺘﺎﺝ‬ ‫ﺍﺗ‪‬ﻘﻰ ﺍﷲ ﻭﺃﻃﺎﻋﻪ‪‬‬ ‫ﺇﺫﺍ‬

‫ﺇﻟﱠﺎ ﺇﺫﺍ‪) :‬ﺗﻘﻴﻴﺪ(‬ ‫ﻷﻥﱠ‪ :‬ﺿﺎﻣﻦ‬

‫ﱂ ﻳﺘ‪‬ﻖ ﺍﷲ ﻭﱂ ﻳ‪‬ﻄﻌﻪ‬ ‫ﺟﺰﺍﺀ ﺗﻘﻰ ﺍﷲ‬
‫ﻭﻃﺎﻋﺘﻪ ﳝﻨﻊ ﺍﻟﺒﺄﺱ‬

‫ﻧﻘﻴﺾ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺑﺎﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺃﻥﱠ)ﺳﺎﻧﺪ(‬

‫ﻳ‪‬ﻠﹾﻘﹶﻰ ﺑﺄﺱ‪ ‬ﺍﷲ‬ ‫ﺗﻘﻰ ﺍﷲ ﻭﻃﺎﻋﺘﻪ‬
‫ﻳ‪‬ﺮﺿﻴﻪ‪ ‬ﻋﺰ‪ ‬ﻭ ﺟﻞﱠ‬

‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻼﻗﺔ ﻫﻨﺎ ﺷﺮﻃﻴﺔ ﺑﲔ ﺍﳌﻌﻄﹶﻲ ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪ ،‬ﻓﻴﺠﺐ ﺛﺒﻮﺕ ﺍﳌﻌﻄﻰ ﺍﻟﺸ‪‬ﺮﻃﻲ ‪"،‬ﺇﺫﹾ ﻳﻠﺰﻡ‬
‫ﺛﺒﻮﺕ ﺍﻟﺜﱠﺎﱐ ﻋﻨﺪ ﺛﺒﻮﺕ ﺍﳌﻘﺪ‪‬ﻡ‪ ،‬ﻓﺘﻮﺟﺪ ﺑﻮﺟﻮﺩﻩ ﻭﺗﻨﺘﻔﻲ ﺑﺎﻧﺘﻔﺎﺋﻪ‪ ،‬ﻣﺎ ﻳ‪‬ﻔﻴﺪ ﺃﻥﱠ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻘﺪ‪‬ﻡ ﻭﺍﻟﺜﱠﺎﱐ‬
‫ﻋﻼﻗﺔ ﺷﺮﻁ‪ ،‬ﻃﺮﺩ‪‬ﺍ ﻭﻋﻜﺴ‪‬ﺎ‪ ،‬ﻻﻃﺮﺩ‪‬ﺍ ﻓﺤﺴﺐ"‪ ،1‬ﻓﻌﺪﻡ ﺍﻟﺘ‪‬ﻘﻰ ﻭﺍﻟﻄﱠﺎﻋﺔ ﷲ ﻳ‪‬ﻠﺤﻖ ﺍﻟﺒﺄﺱ‪ ،‬ﺃﻣ‪‬ﺎ ﺛﺒﻮ‪‬ﻤﺎ‬
‫ﻓﻴﻤﻨﻊ ﺑﺄﺳﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻣﺎ ﻳﺜﺒﺖ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺍﳉﺰﺍﺀ‪.‬‬

‫‪ - 1‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻇﺎﻓﺮ ﺍﻟ ‪‬‬

‫ﺸﻬﺮﻱ‪ ،‬ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﳋﻄﺎﺏ ))ﻣﻘﺎﺭﺑﺔ ﻟﻐﻮﻳﺔ ﺗﺪﺍﻭﻟﻴﺔ((‪ ،‬ﺹ‪.481‬‬
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 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﱠﺎﻟﺚ‪ :‬ﺍﳌﺰﺍﻭﺟــــﺔ‪:‬‬

‫‪1‬‬
‫ﺗ‪‬ﻌﺪ‪ ‬ﺍﳌﺰﺍﻭﺟﺔ ﻧﻮﻋﺎﹰ ﺑﺪﻳﻌﻴﺎﹰ ﻣﻌﻨﻮﻳ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﻋﻨﺪ ﺍﻟﻘﺰﻭﻳﲏ "ﺃﻥ ﻳ‪‬ﺰ‪‬ﺍﻭ‪‬ﺝ‪ ‬ﺑﲔ ﻣﻌﻨﻴﲔ ﰲ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺍﳉﺰﺍﺀ"‬
‫ﻛﹶﻘﻮﻝﹺ ﺍﻟﺒﺤﺘﺮﻱ‪:‬‬
‫‪2‬‬
‫ﺇﺫﺍ ﻣﺎ‪‬ﻰ ﺍﻟﻨﺎﻫﻲ ﻓﻠﺞ‪ ‬ﰊ ﺍﳍﻮﻯ *** ﺃﺻﺎﺧﺖ ﺇﱃ ﺍﻟﻮﺍﺷﻲ ﻓﻠﺞ‪ ‬ﺎ ﺍﳍﺠﺮ‪‬‬

‫ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎﹰ‪:‬‬
‫‪3‬‬
‫ﺇﺫﺍ ﺍﺣ‪‬ﺘﺮﺑﺖ ﻳﻮﻣ‪‬ﺎ ﻓﻔﺎﺿﺖ ﺩﻣﺎﺅﻫﺎ *** ﺗﺬﻛﱠﺮﺕ ﺍﻟﻘﺮﰉ ﻓﻔﺎﺿﺖ ﺩﻣﻮﻋﻬ‪‬ﺎ‬

‫ﻓﻨﻼﺣﻆ ﰲ ﺍﳌﺜﺎﻝ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﺃﻥﱠ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺟﺰﺍﺀﻩ ﰲ ﺍﻟﺸ‪‬ﻄﺮ ﺍﻷﻭ‪‬ﻝ ﻣﻦ ﺍﻟﺒﻴﺖ ﺗﻌﻠﱠﻖ ﲟﻌﲎ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺍﳉﺰﺍﺀ‬
‫ﻣﻦ ﺍﻟﺸ‪‬ﻄﺮ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﻨﺘﺞ ﻋﻦ ﺍﳉﻤﻠﺔ ﺍﻟﺸ‪‬ﺮﻃﻴﺔ ﲨﻠﺔ ﺷﺮﻃﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﳕﺜﱢﻠﻬﺎ ﻛﺎﻵﰐ‪:‬‬

‫ﻣﻠﺰﻭﻡ‬ ‫ﻻﺯﻡ‬

‫ﺃﺻﺎﺧﺖ‪ ‬ﺇﱃ ﺍﻟﻮﺍﺷﻲ ﻓﻠﺞ‪ ‬ﺎ ﺍﳍﺠﺮ‪‬‬ ‫ﺇﺫﺍ ﻣﺎ ‪‬ﻰ ﺍﻟﻨ‪‬ﺎﻫﻲ ﻓﻠﺞ‪ ‬ﰊ ﺍﳍﻮﻯ‬

‫ﻻﺯﻡ‬ ‫ﻣﻠﺰﻭﻡ‬

‫ﺃﺻﺎﺧﺖ‪ ‬ﺇﱃ ﺍﻟﻮﺍﺷﻲ ﻓﻠﺞ‪ ‬ﺎ ﺍﳍﺠﺮ‪‬‬ ‫ﺇﺫﺍ ﻣﺎ ‪‬ﻰ ﺍﻟﻨ‪‬ﺎﻫﻲ ﻓﻠﺞ‪ ‬ﰊ ﺍﳍﻮﻯ‬

‫ﻓﻤﺎ ﻧﻼﺣﻈﻪ ﻫﻮ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺍﳉﺰﺍﺀ ﰲ ﻟﺰﻭﻡ ﺷﻲﺀ ﻭﻫﻮ ﳉﺎﺝ ﺍﳍﻮﻯ ﻭﳉﺎﺝ ﺍﳍﺠﺮﹺ‪ ،‬ﻓﻠﺰﻡ‬
‫ﺑﻌﻀﻬﻤﺎ ﺑﻌﻀ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﻠﱠﺔ ﻫﻨﺎ ﻫﻲ ﺍﻟﻨ‪‬ﻬﻲ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳊﺐ‪ ‬ﻣﺎ ﺯﺍﺩﻩ ﺇﱃ ﳉﺎﺝ ﺍﳍﻮﻯ ﻭﺍﳍﺠﺮ‪.‬‬

‫‪- 1‬ﺟﻼﻝ ﺍﻟ ‪‬ﺪﻳﻦ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺹ‪.265‬‬

‫‪ - 2‬ﺩﻳﻮﺍﻥ ﺍﻟﺒﺤﺘﺮﻱ‪ ،‬ﺹ‪.844‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.1299‬‬
‫‪-58-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻭﻧﺴﺘﻄﻴﻊ ﺍﻟﺘ‪‬ﺄﻟﻴﻒ ﺑﲔ ﻣﻌﻨﻴﻲ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺍﳉﺰﺍﺀ ﻭﻓﻖ ﻣﻌﻄﻰ ﻭﻧﺘﻴﺠﺔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﻥ‬ ‫ﻕ‬ ‫) ﺃ(‬

‫ﺃﺻﺎﺧﺖ‪ ‬ﺇﱃ ﺍﻟﻮﺍﺷﻲ ﻓﻠﺞ‪ ‬ﺎ ﺍﳍﺠﺮ‪‬‬ ‫ﺇﺫﺍ ﻣﺎ ‪‬ﻰ ﺍﻟﻨ‪‬ﺎﻫﻲ ﻓﻠﺞ‪ ‬ﰊ ﺍﳍﻮﻯ‬

‫ﺃﻣ‪‬ﺎ ﰲ ﺍﻟﺴ‪‬ﻠﺐ ﻓﻴﻜﻮﻥ‪:‬‬

‫ﻥ‬ ‫)ﺏ( ﻕ‬

‫ﻭ ﱂﹾ ﺗ‪‬ﺼ‪‬ﺦ‪ ‬ﺇﱃ ﺍﻟﻮﺍﺷﻲ ﻭ ﱂﹾ ﻳﻠﺞ‪ ‬ﺎ ﺍﳍﺠﺮ‪‬‬ ‫ﻟﹶﻮ‪ ‬ﱂ ﻳﻨ‪‬ﻪ‪ ‬ﺍﻟﻨ‪‬ﺎﻫﻲ ﳌﺎ ﰿﱠ ‪‬ﺎ ﺍﳍﻮﻯ‬

‫ﻓﻘﺪ ﺯﺍﻭﺝ ﺑﲔ ‪‬ﻲ ﺍﻟﻨ‪‬ﺎﻫﻲ ﻭﺇﺻﺎﺧﺘﻬﺎ ﺇﱃ ﺍﻟﻮﺍﺷﻲ ﻭﳉﺎﺝ ﺍﳍﻮﻯ ﻭ ﺍﳍﺠﺮ‪ ،‬ﰲ ﺃﻥﹾ ﺭﺗ‪‬ﺐ ﻋﻠﻰ‬
‫ﺍﻟﺜﱠﺎﱐ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺭﺗ‪‬ﺒﻪ ﻋﻠﻰ ﺍﻷﻭ‪‬ﻝ ﻟﻜﻼﹶ ﲨﻠﱵ ﺍﻟﺸ‪‬ﺮﻁ‪ ،‬ﰲ ﺣﲔ ﻧﻼﺣﻆ ﺃﻥﱠ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‪‬ﻝ ﺃﻭ ﺍﳌﻘﺪ‪‬ﻣﺔ‬
‫ﲨﻠﺔ ﺷﺮﻃﻴﺔ ﰲ ﺣﺪ‪ ‬ﺫﺍ‪‬ﺎ ﻭﺗﻜﻮﻥ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﳍﺎ ﲨﻠﺔ ﺷﺮﻃﻴﺔ ﺃﻳﻀﺎ‪ ،‬ﺇﺫﹾ ﺃﺩ‪‬ﺕ‪ ‬ﺇﱃ ﻧﺘﻴﺠﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻐﺮﺽ‬
‫ﻣﻦ ﻫﺬﺍ ﻫﻮ "ﺍﻟﺮ‪‬ﺑﻂ ﺑﲔ ﺃﺣﺪﺍﺙ ﻣﺘﺘﺎﺑﻌﺔ‪ ،‬ﻣﺜﻞ ﺍﻟﺮ‪‬ﺑﻂ ﲟﺎ ﳝﻜﻦ ﺃﻥﹾ ﻳﻜﻮﻥ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪ ،‬ﻓﺘﺼﺒﺢ‬
‫ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﻣﻘﺪ‪‬ﻣﺔ ﻟﻨﺘﻴﺠﺔ ﺃﺧﺮﻯ"‪ ،1‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻘﺪ‪‬ﻣﺔ ﺣﺠ‪‬ﺔﹰ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻧﺘﻴﺠﺔ‪ ،‬ﻓﺈﻥﱠ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﺣﺠ‪‬ﺔ ﳌﺎ‬
‫ﺑﻌﺪﻫﺎ‪ ،‬ﻟﺘﺼﺒﺢ "ﻛﻞﱠ ﺣﺠ‪‬ﺔ‪ ‬ﻣﻦ ﺍﳊﺠﺞ ﺍﻷﻭﱃ ﻣﻘﺪ‪‬ﻣﺔ ﻇﺎﻫﺮﺓ ﺗﺴﺘﺘﺒﻊ ﻧﺘﻴﺠﺔ‪ ،‬ﻓﺘﺼﺒﺢ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﻣﻘﺪ‪‬ﻣﺔ ﳌﺎ‬
‫ﺑﻌﺪﻫﺎ"‪ ،2‬ﻓﻨﻘﻮﻝ ﺗﺒﻌ‪‬ﺎ ﻟﺬﻟﻚ ﺇﻧ‪‬ﻪ" ﳝﻜﻦ ﺑﻨﺎﺀﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘ‪‬ﺴﻠﺴﻞ ﺍﻟﺸ‪‬ﺮﻃﻲ ﺍﻟﻈﱠﺎﻫﺮ ﺍﻟﺮ‪‬ﺑﻂ ﺑﲔ ﺃﻭ‪‬ﻝ‬
‫ﻣﻘﺪ‪‬ﻣﺔ ﻭﺁﺧﺮ ﻧﺘﻴﺠﺔ ﰲ ﺍﳋﻄﺎﺏ"‪ ،3‬ﻓﻴﻜﻮﻥ ‪‬ﻲ ﺍﻟﻨ‪‬ﺎﻫﻲ ﻋﻦ ﺍﳊﺐ‪ ‬ﻣﻘﺪ‪‬ﻣﺔ ﻟﻨﺘﻴﺠﺔ ﺍﳍﺠﺮ‪ ،‬ﺃﻱ ﻛﺎﻵﰐ‪:‬‬

‫ﻥ‬ ‫ﻕ‬

‫ﰿﱠ ‪‬ﺎ ﺍﳍﺠﺮ‪‬‬ ‫ﺇﺫﺍ ﻣﺎ ‪‬ﻰ ﺍﻟﻨ‪‬ﺎﻫﻲ‬

‫‪ - 1‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻇﺎﻓﺮ ﺍﻟ ‪‬‬

‫ﺸﻬﺮﻱ‪ ،‬ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﳋﻄﺎﺏ ))ﻣﻘﺎﺭﺑﺔ ﻟﻐﻮﻳﺔ ﺗﺪﺍﻭﻟﻴﺔ((‪ ،‬ﺹ‪.480‬‬
‫‪ - 2‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.480‬‬
‫‪ - 3‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.480‬‬
‫‪-59-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻓﻴﺼﺒﺢ ﺍﻟﻨ‪‬ﻬﻲ ﻫﻮ ﺍﳌﻘﺪ‪‬ﻣﺔ ﺍﻷﻭﱃ ﻭﺍﳍﺠﺮ ﻫﻮ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﺍﻟﻨ‪‬ﻬﺎﺋﻴﺔ‪ ،‬ﻭﳝﻜﻨﻨﺎ ﺃﻥﹾ ﳕﺜﱢﻞ ﺍﻵﻥ ﻫﺬﻩ ﺍﳌﻌﻄﻴﺎﺕ‬
‫ﲟﺨﻄﱠﻂ ﺗﻮﳌﲔ ﻟﺘﺘﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺸ‪‬ﺮﻃﻴﺔ‪:‬‬

‫ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺍﳌﻌﻄﻴﺎﺕ‬
‫ﰿﱠ ‪‬ﺎ ﺍﳍﺠﺮ‪‬‬ ‫ﺍﺳﺘﻨﺘﺎﺝ‬ ‫ﻣﺎ ‪‬ﻰ ﺍﻟﻨ‪‬ﺎﻫﻲ ﻋﻦ‬ ‫ﺇﺫﺍ‬
‫ﺍﳍﻮﻯ‬

‫ﺇﻟﱠﺎ ﺇﺫﺍ‪) :‬ﺗﻘﻴﻴﺪ(‬ ‫ﻷﻥﱠ‪ ) :‬ﺿﺎﻣﻦ (‬

‫ﱂﹾ ﻳﻨ‪‬ﻪ ﺍﻟﻨ‪‬ﺎﻫﻲ ﻋﻦ‬ ‫ﺍﻟﺒ‪‬ﻌﺪ ﻋﻦ ﺍﳍﻮﻯ ﻳ‪‬ﺆﺩ‪‬ﻱ‬

‫ﺍﳍﻮﻯ‬ ‫ﺇﱃ ﺍﻟﻔﺮﺍﻕ ﻭ ﺍﳍﺠﺮ‬

‫ﻧﻘﻴﺾ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺑﺎﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺃﻥﱠ )ﺳﺎﻧﺪ(‬

‫ﻋ‪‬ﺪﻡ‪ ‬ﺍﳍﺠـﺮﹺ‬ ‫ﺍﻟﺒ‪‬ﻌﺪ ﻳ‪‬ﻼﺯﻡ‪ ‬ﺍﳍﺠﺮ‬

‫ﻓﻨﺮﻯ ﺃﻧ‪‬ﻪ ﺑﺜﺒﻮﺕ ﺍﳌﻌﻄﻰ ﺍﻷﻭ‪‬ﻝ ﺑﺎﻟﺒ‪‬ﻌﺪ‪ ‬ﻋﻦ ﺍﳍﻮﻯ ﻳ‪‬ﺆﺩ‪‬ﻱ ﺇﱃ ﺍﳍﺠﺮ ﻛﹶﻨﺘﻴﺠﺔ‪ ‬ﻟﺬﻟﻚ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻪ ﺇﺫﺍ ‪‬ﺎﱐ‬

‫‪-60-‬‬
 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﺍﻟﻨ‪‬ﺎﻫﻲ ﺑﺘﺮﻙ ﺣﺒ‪‬ﻬﺎ ﻭﻫﻮﺍﻫﺎ ﻓﹶﻴﺰﺩﺍﺩ‪ ‬ﺑﺬﻟﻚ ﺣﺒ‪‬ﻲ ﳍﺎ‪ ،‬ﻓﺎ‪‬ﺳﺘﻤﻌﺖ ﻫﻲ ﺇﱃ ﺍﻟﻮﺍﺷﻲ ﻓﺎ‪‬ﺯﺩﺍﺩ ﻫﺠﺮﻫﺎ ﱄ‬
‫ﻭﻓﺎﺭﻗﹶﺘﲏ‪ ،‬ﲝﺠ‪‬ﺔ ﺃﻧ‪‬ﻬﺎ ﱂ ﺗ‪‬ﻄ‪‬ﻖ‪ ‬ﻣﻦ ﳛﺎﻭﹺﻝ ﺍﻟﺘ‪‬ﻔﺮﻗﺔ ﺑﻴﲏ ﻭﺑﻴﻨﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‪‬ﻝ ﻫﻨﺎ ﻣﻘﺪ‪‬ﻣﺔ ﻭﺣﺠ‪‬ﺔ‬
‫ﳊﺼﻮﻝ ﺍﻟﺜﱠﺎﱐ‪ ،‬ﺃﻱ‪ ‬ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪.‬‬

‫ﺃﻣ‪‬ﺎ ﺍﳌﺜﺎﻝ ﺍﻟﺜﱠﺎﱐ ﻓﻨﻼﺣﻆ ﺃﻥﱠ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺟﺰﺍﺀﻩ ﻣﻦ ﺻﺪﺭ ﺍﻟﺒﻴﺖ ﺃﺩ‪‬ﻯ ﺇﱃ ﻣﻌﲎ ﺗﻌﻠﱠﻖ ﺑﺎﳉﻤﻠﺔ ﺍﻟﺸ‪‬ﺮﻃﻴﺔ‬
‫ﰲ ﻋﺠﺰ ﺍﻟﺒﻴﺖ ﺍﻟﺸ‪‬ﻌﺮﻱ‪ ،‬ﳌﻼﺯﻣﺔ ﻭﻗﻮﻉ ﺍﻟﺜﱠﺎﱐ ﺑﻮﻗﻮﻉ ﺍﻷﻭ‪‬ﻝ ﻭﻫﻮ ﻛﺎﻵﰐ‪:‬‬

‫ﻣﻠﺰﻭﻡ‬ ‫ﻻﺯﻡ‬

‫ﺗﺬﻛﱠﺮﺕ ﺍﻟﻘﺮﰉ ﻓﻔﺎﺿﺖ ﺩﻣﻮﻋﻬﺎ‬ ‫ﺇﺫﺍ ﺍﺣ‪‬ﺘﺮﺑ‪‬ﺖ‪ ‬ﻳﻮﻣ‪‬ﺎ ﻓﻔﺎﺿﺖ ﺩﻣﺎﺅﻫﺎ‬

‫ﻻﺯﻡ‬ ‫ﻣﻠﺰﻭﻡ‬

‫ﺗﺬﻛﱠﺮﺕ ﺍﻟﻘﺮﰉ ﻓﻔﺎﺿﺖ ﺩﻣﻮﻋﻬﺎ‬ ‫ﺇﺫﺍ ﺍﺣ‪‬ﺘﺮﺑ‪‬ﺖ‪ ‬ﻳﻮﻣ‪‬ﺎ ﻓﻔﺎﺿﺖ ﺩﻣﺎﺅﻫﺎ‬

‫ﻭﻳﻈﻬﺮ ﻟﻨﺎ ﻫﻨﺎ ﺗﺂﻟﻒ ﻣﻌﻨﻴﻲ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺟﻮﺍ‪‬ﻤﺎ ﰲ ﻟﺰﻭﻡ ﺍﻟﺸ‪‬ﺮﻁ ﺍﻷﻭ‪‬ﻝ ﳉﻮﺍﺑﻪ ﻭﻟﺰﻭﻡ ﺍﻟﺸ‪‬ﺮﻁ ﺍﻟﺜﱠﺎﱐ‬
‫ﻭﺟﻮﺍﺑﻪ ﻟﻠﺸ‪‬ﺮﻁ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﺣﻴﺚ ﻧﻼﺣﻆ ﺗﺴﻠﺴﻠﹰﺎ ﺷﺮﻃﻴ‪‬ﺎ ﻗﺎﺋﻤ‪‬ﺎ ﺑﲔ ﻋﻨﺎﺻﺮ ﲨﻠﱵ ﺍﻟﺸ‪‬ﺮﻁ ﻣﻌ‪‬ﺎ ﻋﻠﻰ‬
‫ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﲤﺎﻣ‪‬ﺎ ﻛﻤﺎ ﰲ ﺍﳌﺜﺎﻝ ﺍﻟﺴ‪‬ﺎﺑﻖ‪.‬‬

‫ﻓﺎﻟﺸ‪‬ﺎﻋﺮ ﻫﻨﺎ ﺯﺍﻭﺝ ﺑﲔ ﺍﻻﺣﺘﺮﺍﺏ ﻭﺗﺬﻛﱡﺮ ﺍﻟﻘﹸﺮﰉ ﰲ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺍﳉﺰﺍﺀ ﻭﻧﺘﺞ ﻋﻨﻬﻤﺎ ﻓﻴﺾ‪ ‬ﺍﻟﺪ‪‬ﻣﺎﺀ‬
‫ﻭﺍﻟﺪ‪‬ﻣﻮﻉ ﻋﻠﻰ ﺍﻟﺘ‪‬ﺮﺗﻴﺐ ﻛﺠﺰﺍﺀ ﳍﻤﺎ‪ ،‬ﻭﺇﺫﺍ ﺍﻋﺘﱪﻧﺎ ﺃﻥﱠ ﺍﳉﻤﻠﺔ ﺍﻟﺸ‪‬ﺮﻃﻴﺔ ﺍﻷﻭﱃ ﺃﺩ‪‬ﺕ ﺇﱃ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ‬
‫ﲨﻠﺔ ﺷﺮﻃﻴﺔ ﺃﺧﺮﻯ ﻧﺎﲡﺔ ﻋﻨﻬﺎ‪ ،‬ﻓﻨﺴﺘﻄﻴﻊ ﺃﻥﹾ ﻧﻌﺘﱪ ﺑﺎﳌﺜﻞ ﺃﻥﱠ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﻣﻘﺪ‪‬ﻣﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳉﻤﻠﺔ‬
‫ﺍﻟﺜﱠﺎﻧﻴﺔ ﻭﻧﺎﲡﺔ ﻋﻨﻬﺎ‪" ،‬ﻭﺍﻟﺮ‪‬ﺑﻂ ﺑﲔ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﺑﺎﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺇﺣﺪﺍﳘﺎ ﺇﱃ ﺍﻷﺧﺮﻯ ﰲ ﺗﺴﻠﺴﻞ‬
‫ﻣﻌﻴ‪‬ﻦ ﻭﺑﺎﺳﺘﻌﻤﺎﻝ ﺃﺩﻭﺍﺕ‪ ‬ﻟﻐﻮﻳﺔ‪ ‬ﻣﻌﻴﻨﺔ‪ ،‬ﻫﻮ ﻣﺎ ﻳﺴﻤ‪‬ﻴﻪ )ﺑﲑﳌﺎﻥ ﻭﺯﻣﻴﻠﻪ( ﺑﺎﳊﺠ‪‬ﺔ ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ"‪ ،1‬ﻭﺍﻟﺘ‪‬ﺴﻠﺴﻞ‬

‫‪ - 1‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻇﺎﻓﺮ ﺍﻟ ‪‬‬

‫ﺸﻬﺮﻱ‪ ،‬ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﳋﻄﺎﺏ ))ﻣﻘﺎﺭﺑﺔ ﻟﻐﻮﻳﺔ ﺗﺪﺍﻭﻟﻴﺔ((‪ ،‬ﺹ‪.481‬‬
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 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﺍﻟﺬﻱ ﳒﺪﻩ ﰲ ﻣﺜﺎﻟﻨﺎ ﻫﻮ ﺗﺴﻠﺴﻞﹲ ﺷﺮﻃﻲ ﺑﲔ ﲨﻞ ﺍﻟﺸ‪‬ﺮﻁ ﺍﻧﺘﻘﻠﻨﺎ ﺑﻪ ﻣﻦ ﲨﻠﺔ ﻷﺧﺮﻯ‪ ،‬ﻭ‪‬ﺬﺍ ﳝﻜﻦ ﺃﻥﹾ‬
‫ﻧﺮﺑﻂ ﺑﲔ ﺃﻭ‪‬ﻝ ﻣﻘﺪ‪‬ﻣﺔ ﻭﺁﺧﺮ ﻧﺘﻴﺠﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻻﺣﺘﺮﺍﺏ ﻣﻘﺪ‪‬ﻣﺔ ﺃﻭﱃ ﻭﻳﻨﺘﺞ ﻋﻨﻪ ﻓﻴﺾ ﺍﻟﺪ‪‬ﻣﻮﻉ‪.‬‬

‫ﻭﻛﹶﻤﻘﺪ‪‬ﻣﺔ‪ ‬ﻭﻧﺘﻴﺠﺔ‪ ‬ﻧﻀﻊ‪ ‬ﻣﺜﺎﻟﻨﺎ ﻭﻓﻖ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫ﻥ‬ ‫) ﺃ( ﻕ‬

‫ﺗﺬﻛﱠﺮﺕ ﺍﻟﻘﹸﺮﰉ ﻓﻔﺎﺿﺖ ﺩﻣﻮﻋﻬﺎ‬ ‫ﺇﺫﺍ ﺍﺣﺘﺮﺑ‪‬ﺖ‪ ‬ﻳﻮﻣ‪‬ﺎ ﻓﻔﺎﺿﺖ ﺩﻣﺎﺅﻫﺎ‬

‫ﺃﻣ‪‬ﺎ ﰲ ﺍﻟﺴ‪‬ﻠﺐ ﻓﻴﻜﻮﻥ ﻛﺎﻵﰐ‪:‬‬

‫ﻥ‬ ‫)ﺏ( ﻕ‬

‫ﻟﻦ ﺗﺘﺬﻛﱠﺮ ﺍﻟﻘﹸﺮﰉ ﻭﻟﻦ ﺗﻔﻴﺾ ﺩﻣﻮﻋﻬﺎ‬ ‫ﺇﺫﺍ ﱂ ﲢﺘﺮﺏ‪ ‬ﻳﻮﻣ‪‬ﺎ ﻟﻦ ﺗﻔﻴﺾ ﺩﻣﺎﺅﻫﺎ‬

‫ﻓﻨﻼﺣﻆ ﺃﻥﱠ ﺍﳉﻤﻠﺔ ﺍﻟﺸ‪‬ﺮﻃﻴﺔ ﺍﻷﻭﱃ ﻣﻘﺪ‪‬ﻣﺔ ﻣﻊ ﺟﻮﺍﺏ ﺷﺮﻃﻬﺎ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﺃﻳﻀﺎ ﲨﻠﺔ ﺷﺮﻃﻴﺔ ﻣﻊ‬
‫ﺟﻮﺍﺏ ﺍﻟﺸ‪‬ﺮﻁ‪ ،‬ﻟﻨﺘﻤﻜﱠﻦ ﻣﻦ ﲢﺪﻳﺪ ﺍﻟﺸ‪‬ﺮﻁ ﰲ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﻛﻤﻘﺪ‪‬ﻣﺔ ﳉﻮﺍﺏ ﺍﻟﺸ‪‬ﺮﻁ ﰲ ﺍﳉﻤﻠﺔ‬
‫ﺍﻟﺜﱠﺎﻧﻴﺔ ﻛﺎﻟﺘ‪‬ﺎﱄ‪:‬‬

‫ﻥ‬ ‫ﻕ‬

‫ﻓﺎﺿﺖ ﺩﻣﻮﻋﻬ‪‬ﺎ‬ ‫ﺇﺫﺍ ﺍﺣﺘﺮﺑﺖ‪ ‬ﻳﻮﻣ‪‬ﺎ‬

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 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻭﻧﻀﻌ‪‬ﻬﺎ ﻭﻓﻖ ﳐﻄﱠﻂ ﺗﻮﳌﲔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺍﳌﻌﻄﻴﺎﺕ‬

‫ﺗﻔﻴﺾ ﺩﻣﻮﻋﻬ‪‬ﺎ‬ ‫ﺍﺳﺘﻨﺘﺎﺝ‬ ‫ﺍﺣﺘﺮﺑﺖ‪ ‬ﻳﻮﻣ‪‬ﺎ‬ ‫ﺇﺫﺍ‬

‫ﺇﻟﱠﺎ ﺇﺫﺍ‪ ) :‬ﺗﻘﻴﻴﺪ (‬ ‫ﻷﻥﱠ‪ ) :‬ﺿﺎﻣﻦ (‬

‫ﱂ ﲢﺘﺮﺏ‪‬‬ ‫ﺧﻮﺽ ﺍﳊﺮﺏ ﻳﺴﺒ‪‬ﺐ‬

‫ﺍﻷﱂ‬

‫ﻧﻘﻴﺾ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺑﺎﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺃﻥﱠ‪ ) :‬ﺳﺎﻧﺪ (‬

‫ﻟﻦ ﺗﻔﻴﺾ ﺩﻣﻮﻋﻬ‪‬ﺎ‬ ‫ﺍﳊﺮﺏ ﻣﻬﻠﻜﺔ ﻟﻸﻫﻞ‬
‫ﻭﺍﻷﻗﺮﺑﺎﺀ‬

‫ﻭ‪‬ﺬﺍ ﺻﺎﺭ ﻣﻌﻠﻮﻣ‪‬ﺎ ﻟﺪﻳﻨﺎ ﺃﻥﱠ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘ‪‬ﻼﺯﻣﻴﺔ ﻗﺪ ﺗﺄﺧﺬﹸ ﺻ‪‬ﻮﺭ‪‬ﺍ ﳐﺘﻠﻔﺔﹰ ﻭﻣﺘﻨﻮﻋﺔﹰ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﻟﺘ‪‬ﺮﻛﻴﺐ‪ ،‬ﺇﺫﹾ ﻳ‪‬ﻀ‪‬ﻤ‪‬ﻦ‪ ‬ﺍﻟﺸ‪‬ﺮﻁ ﺷﺮﻃﹰﺎ ﺁﺧﺮ ﻭﺑﺼﻮﺭﺓ‪ ‬ﺗﻘﺎﺑﻠﻴﺔ‪ ‬ﻣﻊ ﻣﻌﲎ ﺷﺮﻃﻲ ﻧﺎﺗﺞ ﻋﻨﻪ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﻭ‪‬ﻝ‬
‫ﻗﻮﻟﹰﺎ ﻭﺍﻟﺜﱠﺎﱐ ﻧﺘﻴﺠﺔ ﻟﻪ‪.‬‬

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 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺮ‪‬ﺍﺑﻊ‪ :‬ﺍﻻﺳﺘﺘﺒــﺎﻉ‬

‫ﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﺍﻻﺳﺘﺘﺒﺎﻉ ﻓﻨ‪‬ﺎ ﻣﻦ ﻓﻨﻮﻥ ﺍﻟﺒﺪﻳﻊ ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﻘﺰﻭﻳﲏ‪" :‬ﺍﳌﺪﺡ ﺑﺸﻲﺀ ﻋﻠﻰ ﻭﺟﻪ‪ ‬ﻳ‪‬ﺴﺘﺘﺒﻊ‪‬‬
‫ﺍﳌﺪﺡ ﺑﺸﻲﺀ ﺁﺧﺮ"‪ ،1‬ﻛﻘﻮﻝ ﺃﰊ ﺍﻟﻄﱠﻴﺐ ﺍﳌﺘﻨﺒ‪‬ﻲ‪:‬‬
‫‪2‬‬
‫ﳍﹸﻨ‪‬ﺌﺖ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺑﺄﻧ‪‬ﻚ ﺧﺎﻟﺪ‪‬‬ ‫ﻧ‪‬ﻬﺒﺖ‪ ‬ﻣﻦ ﺍﻷﻋﻤﺎﺭ ﻣﺎ ﻟﻮ‪ ‬ﺣ‪‬ﻮﻳﺘﻪ‪*** ‬‬

‫ﻭﻧﻼﺣﻆ ﻣﻦ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‪ ،‬ﺃﻧ‪‬ﻪ‪ ‬ﻳﻘﻮﻡ ﻋﻠﻰ ﻋﻼﻗﺔ ﺷﺮﻃﻴﺔ ﺗﻼﺯﻣﻴﺔ‪ ،‬ﺇﺫﹾ ﺍﺳﺘﻠﺰﻡ ﺍﻟﺸ‪‬ﺮﻁ ﺟﻮﺍﺑﻪ ﻭﻧﺘﺞ‬
‫ﻋﻨﻪ‪ ،‬ﻭﻧﻀﻊ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻭﻓﻖ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﻣﻠﺰﻭﻡ‬ ‫ﻻﺯﻡ‬

‫ﳍﹸﻨ‪‬ﺌﺖ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺑﺄﻧ‪‬ﻚ ﺧﺎﻟﺪ‪‬‬ ‫ﻧ‪‬ﻬﺒﺖ‪ ‬ﻣﻦ ﺍﻷﻋﻤﺎﺭ ﻣﺎ ﻟﻮ‪ ‬ﺣ‪‬ﻮﻳﺘﻪ‪‬‬

‫ﻻﺯﻡ‬ ‫ﻣﻠﺰﻭﻡ‬

‫ﳍﹸﻨ‪‬ﺌﺖ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺑﺄﻧ‪‬ﻚ ﺧﺎﻟﺪ‪‬‬ ‫ﻧ‪‬ﻬﺒﺖ‪ ‬ﻣﻦ ﺍﻷﻋﻤﺎﺭ ﻣﺎ ﻟﻮ‪ ‬ﺣ‪‬ﻮﻳﺘﻪ‪‬‬

‫ﻓﻬﺬﺍ ﺍﳌﺪﺡ ﻣ‪‬ﻮﺟ‪‬ﻪ‪ ‬ﳌﻦ ﺃﻛﺜﺮ‪ ‬ﻣﻦ ﻗﺘﻞ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﺣﻴﺚ ﺇﻥﱠ ﺍﳌﻌﲎ ﻫﻨﺎ ﻫﻮ ﻗﻮﻟﻪ ﺃﻧ‪‬ﻚ ‪‬ﺒﺖ ﻭﻗﺘﻠﺖ ﻣﻦ‬
‫ﺃﻋﻤﺎﺭ ﺍﻷﻋﺪﺍﺀ ﻣﺎ ﻟﻮ ﻋﺸﺘﻪ‪ ‬ﺩﻫﺮﺍﹰ ﳍﹸﻨ‪‬ﺌﺖ ﺍﻟﺪ‪‬ﻧ‪‬ﻴﺎ ﲞﻠﻮﺩ‪‬ﻙ ﻓﻴﻬﺎ ﻭﻫﻮ ﺩﻻﻟﺔ ﻋﻠﻰ ﻛﺜﺮﺓ‪ ‬ﻗﺘﻠﻪ‪ ،‬ﻓﺎﳌﺪﺡ ﺍﻷﻭ‪‬ﻝ‬
‫ﻛﺎﻥ ﳍﺬﺍ ﺍﻟﻘﺘﻞ ﺃﻣ‪‬ﺎ ﺍﻟﺜﱠﺎﱐ ﻓﻜﺎﻥ ﻟﻠﺨﻠﻮﺩ ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻭﻋﻈﻤﺔ ﻫﺬﺍ ﺍﻟﺸ‪‬ﺄﻥ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻠﺰﻡ‪ ‬ﻫﺬﺍ ﺍﳋﻠﻮﺩ ﰲ‬
‫ﺍﻟﺪ‪‬ﻧﻴﺎ ﻋﻴﺶ‪ ‬ﻭﺍﺣﺘﻮﺍﺀ ﻣﺎ ﻗﺘﻞ ﻣﻦ ﺍﻷﻧﻔﺲﹺ ﻭﺍﻷﻋﻤﺎﺭ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻟﻘﺘﻠﻰ ﺩﻻﻟﺔﹲ ﻋﻠﻰ ﻛﺜﺮﺓ ﻭﻃﻮﻝ ﻣﺪ‪‬ﺓ‬
‫ﺍﻟﻌﻴﺶ‪ ،‬ﻓﺎﻟﻌﻴﺶ ﺍﻟﻄﻮﻳﻞ ﻟﺪﺭﺟﺔ ﺍﳋﻠﻮﺩ ﻳﺘﻄﻠﱠﺐ ﺩﻫﺮ‪‬ﺍ ﻃﻮﻳﻠﹰﺎ‪ ،‬ﻭﺍﻟﻠﱠﺎﺯﻡ ﰲ ﺍﳊﻀﻮﺭ ﻫﻨﺎ ﻫﻮ ﺍﺣﺘﻮﺍﺀ ﻫﺬﻩ‬

‫‪- 1‬ﺟﻼﻝ ﺍﻟ ‪‬ﺪﻳﻦ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺹ‪.283 ،282‬‬

‫‪ - 2‬ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ‪ ،‬ﺩﺍﺭ ﺑﲑﻭﺕ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪1403 ،‬ﻩ‪1983/‬ﻡ‪ ،‬ﺹ‪.321‬‬
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 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﺍﻷﻋﻤﺎﺭ ﳌﻠﺰﻭﻡ ﺍﳋﻠﻮﺩ ﻭﺍﻟﻌﻜﺲ‪ ،‬ﺃﻱ ﺃﻥﱠ ﻻﺯﻡ ﺍﳋﻠﻮﺩ ﻣﺴﺘﻠﺰﻡ ﻻﺣﺘﻮﺍﺀ ﻫﺬﻩ ﺍﻷﻋﻤﺎﺭ‪" ،‬ﻓﺎﻻﻧﺘﻘﺎﻝ ﻣﻦ‬
‫ﺍﻟﻠﱠﺎﺯﻡ ﺇﱃ ﻣﻠﺰﻭﻡ ﻣﻌﻴ‪‬ﻦ ﻳﻌﺘﻤﺪ ﻣﺴﺎﻭﺍﺗﻪ ﺇﻳﺎﻩ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﻤﺎ ﻋﻨﺪ ﺍﻟﺘ‪‬ﺴﺎﻭﻱ ﻳﻜﻮﻧﺎﻥ ﻣﺘﻼﺯﻣﲔ ﻓﻴﺼﲑ ﺍﻻﻧﺘﻘﺎﻝ‬
‫ﻣﻦ ﺍﻟﻠﱠﺎﺯﻡ ﺇﱃ ﺍﳌﻠﺰﻭﻡ ﺇﺫﺍﻙ ﲟﱰﻟﺔ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳌﻠﺰﻭﻡ ﺇﱃ ﺍﻟﻠﱠﺎﺯﻡ"‪ ،1‬ﻭﻫﺬﺍ ﻣﺎ ﻳﱪ‪‬ﺭ ﺃﻥﱠ ﻋﻤﻠﻴﺔ ﺍﻻﻧﺘﻘﺎﻝ‬
‫ﻣﻦ ﺍﻟﻠﱠﺎﺯﻡ ﺇﱃ ﻣﻠﺰﻭﻣﻪ ﻋﻜﺴﻴﺔ‪.‬‬

‫ﻭﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‪‬ﻝ ﻭﺍﻟﺜﱠﺎﱐ ﻋﻼﻗﺔ ﺷﺮﻃﻴ‪‬ﺔ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺍﻟﺜﱠﺎﱐ ﻧﺘﻴﺠﺔ ﻟﻸﻭ‪‬ﻝ ﻻﻟﺘﺰﺍﻣﻪ ﺑﻪ‪،‬‬
‫ﻟﺬﺍ ﻧﺴﺘﻄﻴﻊ ﻭﺿﻌﻬﺎ ﻛﺎﻵﰐ‪:‬‬

‫ﻥ‬ ‫) ﺃ( ﻕ‬

‫ﳍﹸﻨ‪‬ﺌﺖ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺑﺄﻧ‪‬ﻚ ﺧﺎﻟﺪ‪‬‬ ‫‪‬ﺒﺖ‪ ‬ﻣﻦ ﺍﻷﻋﻤﺎﺭ ﻣﺎ ﻟﻮ‪ ‬ﺣﻮﻳﺘﻪ‪‬‬

‫ﻭ ﰲ ﺍﻟﺴ‪‬ﻠﺐ ﻳﻜﻮﻥ‪:‬‬

‫ﻥ‬ ‫)ﺏ( ﻕ‬

‫ﻟﻦ‪ ‬ﺗ‪‬ﻬﻨ‪‬ﺄ ﺍﻟﺪ‪‬ﻧﻴﺎ ﲞﻠﻮﺩﻙ‪‬‬ ‫ﻟﻮ‪ ‬ﻣﺎ ﺣ‪‬ﻮﻳﺘﻪ‪‬‬

‫ﻓﺎﻟﻌﻼﻗﺔ ﺍﻟﺸ‪‬ﺮﻃﻴﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﺣﺘﻮﺍﺀ ﺃﻋﻤﺎﺭ ﻣﺎ ﻗﺘﻠﺖ ﻟﺘ‪‬ﻬﻨ‪‬ﺄ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺑﺄﻧ‪‬ﻚ ﺧﺎﻟﺪ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﺫﺍﱂ ﲢﻮﻩ ﻓﻠ ‪‬ﻦ‬
‫ﺗ‪‬ﺨﻠﱠﺪ ﻭﺳﺘﻌﻴﺶ‪ ‬ﻛﺒﻘﻴ‪‬ﺔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﺎﳋﻠﻮﺩ ﻣﻮﺟﺐ‪ ‬ﻟﻠﻌﻴﺶ ﺍﻟﻄﻮﻳﻞ ﻭﻣﻼﺯﻡ‪ ‬ﻟﻪ‪ ،‬ﺣﱴ ﺗﻨﺎﻝ ﺻﻔﺔ ﺍﳋﻠﻮﺩ‪،‬‬
‫ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺮ‪‬ﺍﺑﻂ )ﻟﹶﻮ‪ (‬ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﺳﺘﺒﻌﺎﺩ ﺣﺼﻮﻝ ﺍﳋﻠﻮﺩ‪ ،‬ﺇﺫﹾ ﻫﻲ ﺣﺮﻑ ﺍﻣﺘﻨﺎﻉ ﻻ‪‬ﻣﺘﻨﺎﻉ‪ ،‬ﺃﻱ‪ ‬ﺍﻣﺘﻨﺎﻉ‬
‫ﺍﻟﺸ‪‬ﺮﻁ ﻭ ﺟﻮﺍﺑﻪ ﻭﺍﻧﺘﻔﺎﺋﻬﻤﺎ‪ ،‬ﻓﹶﻠﹶﺎ ﺃﺣﺪ‪ ‬ﺧﺎﻟﺪ‪ ‬ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮ‪‬ﺍﺑﻂ ﻟﻪ ﻣﻴﺰﺓ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻓﺎﺳﺘﻌﻤﺎﻟﻪ‬
‫ﻳﻔﻴﺪ‪ ‬ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺟﺰﺍﺋﻪ‪.‬‬

‫‪ - 1‬ﺷﻜﺮﻱ ﺍﳌﺒﺨﻮﺕ‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﺹ‪.68‬‬

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 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﻭﳝﻜﻨﻨﺎ ﻭﺿﻊ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻭﻓﻖ ﳐﻄﱠﻂ ﺗﻮﳌﲔ‪:‬‬

‫ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺍﳌﻌﻄﻴﺎﺕ‬
‫ﳍﹸﻨ‪‬ﺌﹶﺖ ﺍﻟﺪ‪‬ﻧﻴﺎ ﲞﻠﻮﺩﻙ‪‬‬ ‫ﺍﺳﺘﻨﺘﺎﺝ‬ ‫ﺣﻮﻳﺖ‪ ‬ﻣﺎ ‪‬ﺒﺖ‪‬‬ ‫ﻟﻮ‪‬‬

‫ﺇﻟﱠﺎ ﺇﺫﺍ‪ ) :‬ﺗﻘﻴﻴﺪ (‬ ‫ﻷﻥﱠ‪ ) :‬ﺿﺎﻣﻦ (‬

‫ﱂﹾ ﲢﻮﹺ ﻣﺎ ‪‬ﺒﺖ‪‬‬ ‫ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﳐﻠﱢﺪ‪‬‬
‫ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ‬

‫ﻧﻘﻴﺾ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‬ ‫ﺑﺎﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺃﻥﱠ‪ ) :‬ﺳﺎﻧﺪ (‬

‫ﻟﻦ‪ ‬ﺗ‪‬ﻬﻨ‪‬ﺄ ﺍﻟﺪ‪‬ﻧﻴﺎ ﲞﻠﻮﺩﻙ‪‬‬ ‫ﺍﳋﻠﻮﺩ ﻳﺘﻄﻠﱠﺐ ﺍﻟﻌﻤﺮ‬
‫ﺍﳌﺪﻳﺪ‬

‫ﻓﺎﻟﻐﺮﺽ ﻣﻦ ﺍﳌﻌﲎ ﻫﻨﺎ ﻟﻴﺲ ﺷﺮﻃﻴ‪‬ﺎ ﻓﻘﻂ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻛﻨﺎﻳﺔ ﻋﻦ ﻛﺜﺮﺓ ﺍﻟﻘﺘﻞ ﺃﻳﻀﺎ‪ ،‬ﻷﻥﱠ ﻗﺘ‪‬ﻞﹶ ﺍﻷﻋﺪﺍﺀ‬
‫ﻓﻴﻪ ﺻﻼﺡ‪ ‬ﻟﻠﺪ‪‬ﻧﻴﺎ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﻘﺰﻭﻳﲏ ﰲ ﻫﺬﺍ ﺇﻥﱠ "ﻣﺪﺣﻪ ﺑﺒﻠﻮﻏﻪ ﺍﻟﻨ‪‬ﻬﺎﻳﺔ ﰲ ﺍﻟﺸ‪‬ﺠﺎﻋﺔ ﺇﺫﹾ ﻛﹶﺜﹸﺮ‪ ‬ﻗﺘﻼﻩ‪،‬‬
‫ﲝﻴﺚﹸ ﻟﻮ‪ ‬ﻭﺭﺙ ﺃﻋﻤﺎﺭﻫﻢ ﳋﹸﻠﱢﺪ‪ ‬ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﺍﺳﺘﺘﺒﻊ ﻣﺪﺣﻪ ﺑﻜﻮﻧﻪ ﺳﺒﺒ‪‬ﺎ ﻟﺼﻼﺡ ﺍﻟﺪ‪‬ﻧﻴﺎ‬
‫ﻭﻧﻈﺎﻣﻬﺎ‪ ،‬ﺣﻴﺚ ﺟﻌﻞ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻣ‪‬ﻬﻨ‪‬ﺄﺓﹰ ﲞﻠﻮﺩﻩ"‪ ،1‬ﻓﻨﻘﻮﻝ ﻫﻨﺎ ﺇﻥﱠ ﺟﺰﺍﺀ ﺍﳋﻠﻮﺩ ﻣﻨﺘﻒ‪ ‬ﻻ‪‬ﻧﺘﻔﺎﺀ ﺣﺼﻮﻝ‬
‫ﻣﻀﻤﻮﻥ ﺍﻟﺸ‪‬ﺮﻁ‪.‬‬

‫‪ - 1‬ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺹ‪.283‬‬

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 ‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟ‪‬ﺒﻌﺾﹺ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‬

‫ﺧﻼﺻﺔ‪:‬‬

‫ﻟﻘﺪ ﺣﺎﻭﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﻟﺘ‪‬ﻄﺒﻴﻘﻲ ﲢﻠﻴﻞ ﺑﻌﺾ ﺍﻟﻔﻨﻮﻥ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺑﻐﻴﺔ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﻟﻘﻴﻢ‬
‫ﺍﳊﺠﺎﺟﻴﺔ ﺍﻟﱵ ﺗﻀﻤ‪‬ﻨﺘﻬﺎ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﻓﺮﺃﹶﻳﻨﺎ ﺃﻧ‪‬ﻬﺎ ﲢﻤﻞ ﰲ ﻃﻴ‪‬ﺎ‪‬ﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺴ‪‬ﻤﺎﺕ‬
‫ﻭﺍﻟﺒﲎ ﺍﳊﺠﺎﺟﻴﺔ‪ ،‬ﺗﺘﻨﺎﺳﻖ ﺑﻮﺍﺳﻄﺔ ﲨﻠﺔ‪ ‬ﻣﻦ ﺍﻟﺮ‪‬ﻭﺍﺑﻂ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﳊﺠﺎﺟﻴﺔ‪ ،‬ﺗ‪‬ﺸﻜﱢﻞ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﳊﺠﺞ‪،‬‬
‫ﻭﻗﻤﻨﺎ ﺑﺎﺳﺘﺨﺮﺍﺟﻬﺎ ﻋﻦ ﻃﺮﻳﻖ ﺑﻌﺾ ﺍﻵﻟﻴﺎﺕ ﺍﳊﺠﺎﺟﻴﺔ ﻭﺑﺒﻌﺾ ﺍﳌﺨﻄﱠﻄﺎﺕ‪ ،‬ﻭﺍﻟﱵ ﺗ‪‬ﻈﻬﺮ ﻟﻨﺎ ﻣﺎ ﺗ‪‬ﻨﺒﲏ‬
‫ﻭﺗﺘﺄﻟﱠﻒ ﻋﻠﻴﻪ ﻣﻦ ﻋﻤﻠﻴﺎﺕ ﺣﺠﺎﺟﻴﺔ‪.‬‬

‫ﻛﻤﺎ ﻳﻈﻬﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻨﻮﻥ ﺍﻟﻐﺮﺽ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﻟﺬﻱ ‪‬ﺪﻑ ﻣﻦ ﺧﻼﻟﻪ ﺇﱃ ﺍﻟﺘ‪‬ﺄﺛﲑ ﻭﺍﻹﻗﻨﺎﻉ ﺍﲡﺎﻩ‬
‫ﺍﳌﺘﻠﻘﻲ ﺃﻭ ﺍﻟﺴ‪‬ﺎﻣﻊ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺍﺳﺘﻤﺎﻟﺘﻪ ﻟﻴﻘﺘﻨﻊ ﲟﺎ ﻳﺴﻤﻊ‪ ،‬ﻭﺗﻌﺘﱪ‪ ‬ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﳊﺠﺎﺟﻴﺔ ﺍﻟﱵ‬
‫ﺗﻌﻤﻞ ﳐﺘﻠﻒ ﺍﻟﺪ‪‬ﺭﺍﺳﺎﺕ ﺍﳊﺠﺎﺟﻴﺔ ﻭﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ ﺍﳊﺪﻳﺜﺔ ﻋﻠﻰ ﺭﺻﺪﻫﺎ‪.‬‬

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 ‫ﺧﺎﲤـﺔ‬

‫ﺑﻌﺪ ﻛﻞﱢ ﻫﺬﺍ ﺍﻟﺘ‪‬ﺤﻠﻴﻞ ﺍﻟﺬﻱ ﻗﻤﻨﺎ ﻓﻴﻪ ﺑﺘﻘﺼ‪‬ﻲ ﻣﻮﺍﻃﻦ ﺍﳊﺠﺎﺝ ﺍﻟﱵ ﺗﻀﻤ‪‬ﻨﺘﻬﺎ ﺑﻌﺾ ﺍﶈﺴ‪‬ﻨﺎﺕ‬
‫ﺍﻟﺒﺪﻳﻌﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﲡﻠﱠﺖ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻘﻴﻢ ﺍﳊﺠﺎﺟﻴﺔ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻋﻨﻬﺎ ﺑﻮﺍﺳﻄﺔ ﲨﻠﺔ ﻣﻦ ﺍﻵﻟﻴﺎﺕ‬
‫ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﺍﳊﺠﺎﺟﻴﺔ‪ ،‬ﺭﺃﻳﻨﺎﹶ ﺃﻥﱠ ﺍﳊﺠﺎﺝ ﻣﻦ ﺧﻼﳍﺎ ﺍﺗ‪‬ﺴﻢ ﰲ ﺑﻨﺎﺋﻪ ﲜﻤﻠﺔ‪ ‬ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﻟﺮ‪‬ﻭﺍﺑﻂ‬
‫ﺍﳊﺠﺎﺟﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺗ‪‬ﻌﺪ‪ ‬ﻣﻦ ﺑﲔ ﺍﻟﺘ‪‬ﻘﻨﻴﺎﺕ ﺍﳊﺠﺎﺟﻴﺔ‪ ،‬ﺣﻴﺚ ﲢﻤﻞ ﻫﺬﻩ ﺍﻟﺮ‪‬ﻭﺍﺑﻂ ﻋﺪ‪‬ﺓ ﻭﻇﺎﺋﻒ ﺗﺆﺩ‪‬ﻳﻬﺎ ﰲ‬
‫ﺍﳋﻄﺎﺏ ﺍﳊﺠﺎﺟﻲ‪.‬‬

‫ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺪ‪‬ﺭﺍﺳﺔ‪ ،‬ﻃﺮﻳﻘﺔ ﻋﺮﺽ ﺍﳊﺠﺞ‪ ،‬ﻭﺍﻵﻟﻴﺔ ﺍﻟﱵ ﻧﺼﻞ ﻣﻦ ﺧﻼﳍﺎ ﺇﱃ ﺇﺛﺒﺎﺕ‬
‫ﺃﻗﻮﺍﻟﻨﺎ ﺑﻮﺍﺳﻄﺔ ﻫﺬﻩ ﺍﳊﺠﺞ‪ ،‬ﻭﺳﻨﺤﺎﻭﻝ ﻋﺮﺽ ﻛﻞﱠ ﻣﺎ ﺗﻮﺻ‪‬ﻠﻨﺎ ﺇﻟﻴﻪ ﰲ ﺍﻟﻨ‪‬ﺘﺎﺋﺞ ﺍﻟﺘ‪‬ﺎﻟﻴﺔ‪:‬‬

‫‪-‬ﺗﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﱠ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻻ ﳝﻜﻦ ﺣﺼﺮﻫﺎ ﺑﺎ‪‬ﻋﺘﺒﺎﺭﻫﺎ ﻭﺟﻮﻩ ﲢﺴﲔﹴ ﻭﺗﺰﻳﲔﹴ ﻓﺤﺴﺐ‪ ،‬ﺇﺫﹾ ﺭﺃﻳﻨﺎ‬
‫ﺃﻧ‪‬ﻬﺎ ﺃﻛﱪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﻇﻬﺮ ﻟﻨﺎ ﻣﺎ ﲢﻤﻠﻪ ﺑﻌﺾ ﻭﺟﻮﻩ ﺍﻟﺒﺪﻳﻊ ﻣﻦ ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘ‪‬ﺄﺛﲑ ﻭﺍﻹﻗﻨﺎﻉ ﺍﲡﺎﻩ‬
‫ﺍﳌﺘﻠﻘﻲ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺇﻗﻨﺎﻋﻪ ﲜﻤﻠﺔ‪ ‬ﻣﻦ ﺍﳊﺠﺞ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﻗﻮﻝ ﺃﻭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﺍﻟﱵ‬
‫ﻳ‪‬ﺬﻋﻦ ﳍﺎ ﺍﻟﺴ‪‬ﺎﻣﻊ ‪ ،‬ﻭﻳﺴﻠﱢﻢ ﳌﺎ ﻳ‪‬ﻌﺮﺽ ﻋﻠﻴﻪ ﻣﻨﻬﺎ‪.‬‬

‫‪-‬ﺃﻥﱠ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻹﻗﻨﺎﻉ ﻳﺘﻢ‪ ‬ﺑﻮﺍﺳﻄﺔ ﺁﻟﻴﺔ ﺣﺠﺎﺟﻴﺔ ﺗﻘﻊ ﲢﺖ ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﳛﺎﻭﻝ ﻣﻦ ﺧﻼﳍﺎ‬
‫ﺍﳌﺘﻜﻠﱢﻢ ﺍﺳﺘﺪﺭﺍﺝ ﺍﻟﺴ‪‬ﺎﻣﻊ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳊﺠﺞ‪ ،‬ﻟﻴﺼﻞﹶ ﺍﻷﻣﺮ ﺑﺎﳌﺘﻠﻘﻲ ﺇﱃ ﺍﻹﺫﻋﺎﻥ ﻟﺘﻠﻚ ﺍﳊﺠﺞ‬
‫ﻭﺍﳌﺴﻠﱠﻤﺎﺕ‪ ،‬ﻓﻴﻘﺘﻨﻊ ﺑﻨﻔﺴﻪ ﲟﺎ ﻋ‪‬ﺮﺽ ﻋﻠﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﳊﺠﺞ‪ ،‬ﻭﻫﺬﺍ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻗﻮﻝ ﺇﱃ‬
‫ﺁﺧﺮ ﻟﻘﻴﺎﻡ ﻋﻼﻗﺔ ﺑﲔ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‪‬ﻝ ﻭﺍﻟﺜﱠﺎﱐ‪.‬‬

‫‪-‬ﺃﻥﱠ ﺍﻻﺳﺘﺪﻻﻝ ﻫﻨﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﳌﻼﺯﻣﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺑﲔ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‪‬ﻝ ﻭﺍﻟﺜﱠﺎﱐ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺍﳉﻤﻞ ﺍﻟﺸﺮﻃﻴﺔ‬
‫ﺑﲔ ﺍﻟﺸ‪‬ﺮﻁ ﻭﺟﻮﺍﺑﻪ‪ ،‬ﺃﻭ ﰲ ﺍﳉﻤﻞ ﺍﻻﺳﺘﻨﺘﺎﺟﻴﺔ ﺑﲔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪ ،‬ﺇﺫﹾ ﺗ‪‬ﺴﻠﱢﻢ ﺍﻷﺫﻫﺎﻥ ﳌﺎ ﻳ‪‬ﻌﺮﺽ ﻋﻠﻴﻬﺎ‬
‫ﻣﻦ ﺣﺠﺞ‪ ،‬ﺣﻴﺚ ﻳﺮﺑﻂ ﺍﻟﻌﻘﻞ ﺑﲔ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻭﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪.‬‬

‫‪-‬ﺃﻥﱠ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﲔ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﻭﺍﻟﻨ‪‬ﺘﺎﺋﺞ ﺗ‪‬ﻨﺒﲏ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻨﻄﻘﻲ‪ ،‬ﻣﺎ ﻳﺜﺒﺖ‪ ‬ﺩﻭﺭ ﺍﳌﻨﻄﻖ ﰲ ﳎﺎﻝ‬
‫ﺍﻻﺳﺘﺪﻻﻝ‪.‬‬

‫‪-‬ﺃﻥﱠ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳊﺠﺎﺟﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ ﻗﺪ ﺗ‪‬ﺒﲎ ﲜﻤﻠﺔ ﻣﻦ ﺍﻟﺮ‪‬ﻭﺍﺑﻂ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﳊﺠﺎﺟﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﻤﻴ‪‬ﺰ‬
‫ﺑﻮﻇﺎﺋﻒ ﺗﻌﻤﻞ ﻋﻠﻰ ﺍﻟﺮ‪‬ﺑﻂ ﺑﲔ ﻋﻨﺎﺻﺮ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‪ ،‬ﻭﺍﺗ‪‬ﺴﺎﻕ ﺍﻟﻨ‪‬ﺺ ﻭﺭﺑﻂ ﺃﺟﺰﺍﺋﻪ‪ ،‬ﻛﻤﺎ ﺗﻌﻤﻞ‬
‫ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﻭ ﺑﻨﺎﺀ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪ‪‬ﻻﻻﺕ ﰲ ﺍﻷﻗﺎﻭﻳﻞ ﻭﲢﻘﻴﻖ ﺍﻹﻗﻨﺎﻉ‪.‬‬
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 ‫ﺧﺎﲤـﺔ‬

‫‪-‬ﺩﻭﺭ ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ ﰲ ﲢﻘﻴﻖ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻟﱵ ﲡﻌﻞ ﻣﻨﻪ ﺁﻟﻴﺔ ﺍﻧﺒﻨﺎﺋﻴﺔ ﺇﻧﺘﺎﺟﻴﺔ ﺗﺘ‪‬ﺴﻊ‬
‫‪‬ﺎﻻﺕ ﻋﺪ‪‬ﺓ ﻻﺭﺗﺒﺎﻃﻪ ﺑﺎﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺬﻫﻨﻴﺔ ﺍﻟﱵ ﻳﻌﻤﻞ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺗﺮﺗﻴﺒﻬﺎ ﻭﺇﺩﺭﺍﻛﻬﺎ ﺑﺎﻟﺘ‪‬ﻤﻴﻴﺰ ﺑﲔ‬
‫ﺻﺤﻴﺢ ﺍﻷﻓﻜﺎﺭ ﻣﻦ ﺧﻄﺌﻬﺎ‪ ،‬ﻟﻴﺒﲏ ﺑﺬﻟﻚ ﺃﻓﻜﺎﺭ ﻭﻣﻌﺎﺭﻑ ﺟﺪﻳﺪﺓ‪.‬‬

‫‪ -‬ﺃﻥﱠ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻤﻮﻣ‪‬ﺎ ﻳﺒﺤﺚ ﰲ ﺍﳌﻌﺎﱐ ﻭﺻﻮﺭ ﺍﻻﻧﺘﻘﺎﻝ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳒﺪﻩ ﻳﺘﻼﺀﻡ ﻣﻊ ﻣﻮﺿﻮﻋﻨﺎ‪،‬‬
‫ﻣﻦ ﺧﻼﻝ ﲢﻠﻴﻼﺗﻨﺎ ﺍﻟﱵ ‪‬ﺪﻑ ﺇﱃ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻌﺎﱐ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﺗﻄﺮﺣﻬﺎ ﺑﻌﺾ ﻓﻨﻮﻥ ﺍﻟﺒﺪﻳﻊ‪،‬‬
‫ﻟﻴﺘﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﱠ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻳﻬﺘﻢ‪ ‬ﺬﻩ ﺍﻟﻔﻨﻮﻥ ﲜﻌﻠﻬﺎ ﲢﺖ ﺑﺎﺏﹴ ﻭﺍﺣﺪ‪ ‬ﻳ‪‬ﻌﺮﻑ‪ ‬ﺑﺎﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ‬
‫ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﻛﺬﺍ ﺃﳘﱢﻴﺔ ﺍﳌﻌﲎ ﰲ ﳎﺎﻝ ﺍﻟﺪ‪‬ﺭﺱ ﺍﻟﺒﻼﻏﻲ ﻛﹶﻜﹸﻞ‪.‬‬

‫ﻓﻨﻘﻮﻝ ﰲ ﺍﻷﺧﲑ ﻭﰲ ‪‬ﺎﻳﺔ ﲝﺜﻨﺎ ﺇﻧ‪‬ﻨﺎ ﱂ ﻧﻔﹾﺼﻞ ﺑﺸﻜﻞﹴ ‪‬ﺎﺋﻲ ﰲ ﲢﻠﻴﻼﺗﻨﺎ ﻫﺬﻩ ﻟﻜﻞﱢ ﻣﺎﻋﺮﺿﻨﺎﻩ ﻓﻴﻪ‪،‬‬
‫ﻓﻼ ﻳ‪‬ﻤ‪‬ﻜﻦ‪ ‬ﺍﻹﺣﺎﻃﺔ ﻋﻠﻤ‪‬ﺎ ‪‬ﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺧﺎﺻ‪‬ﺔﹰ ﻭﺃﻥﱠ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻟﻪ ﻣﻜﺎﻧﺘﻪ ﺍﳋﺎﺻ‪‬ﺔ ﺍﻟﱵ ﻭ‪‬ﺿ‪‬ﻊ‪ ‬ﻣﻦ‬
‫ﺃﺟﻠﻬﺎ ﰲ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

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 ‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬

‫‪ -‬ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪:‬‬

‫‪ ‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫‪ (1‬ﺍﻷﻋﺠﻢ ) ﺯﻳﺎﺩ ﺑﻦ ﺳﻠﻤﻰ(‪ ،‬ﺍﻟﺪ‪‬ﻳﻮﺍﻥ‪ ،‬ﲨﻊ ﻭﲢﻘﻴﻖ‪ :‬ﻳﻮﺳﻒ ﺣﺴﲔ ﺑﻜﱠﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﳌﺴﲑﺓ‪ ،‬ﻁ‪،1‬‬
‫‪1403‬ﻫـ‪1983/‬ﻡ‪.‬‬
‫‪ (2‬ﺍﻵﻣﺪﻱ )ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﻦ ﺑﻦ ﺑﺸﺮ(‪ ،‬ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺷﻌﺮ ﺃﰊ ﲤﱠﺎﻡ ﻭﺍﻟﺒﺤﺘﺮﻱ‪ ،‬ﲢﻘﻴﻖ‪:‬ﺍﻟﺴ‪‬ﻴﺪ‬
‫ﺃﲪﺪ ﺻﻘﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﻨ‪‬ﻴﻞ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺝ‪ ،3‬ﻁ‪1410 ،4‬ﻫـ‪1990/‬ﻡ‪.‬‬
‫‪ (3‬ﺍﻟﺒﺎﻗﻠﱠﺎﱐ )ﺃﺑﻮ ﺑﻜﺮ ﳏﻤ‪‬ﺪ ﺑﻦ ﺍﻟﻄﻴ‪‬ﺐ(‪ ،‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪.‬‬
‫‪ (4‬ﺍﻟﺒﺎﻫﻲ )ﺣﺴﺎﻥ(‪ ،‬ﺍﻟﻠﱡﻐﺔ ﻭﺍﳌﻨﻄﻖ )) ﲝﺚ ﰲ ﺍﳌﻔﺎﺭﻗﺎﺕ((‪ ،‬ﺩﺍﺭ ﺍﻷﻣﺎﻥ ﻟﻠﻨ‪‬ﺸﺮ‪ ،‬ﺍﻟﺮ‪‬ﺑﺎﻁ‪-‬ﺍﳌﻐﺮﺏ‪،‬‬
‫ﻁ‪2000 ،1‬ﻡ‪.‬‬
‫‪ (5‬ﺍﻟﺒﺤﺘﺮﻱ ) ﺃﺑﻮ ﻋﺒﺎﺩﺓ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﻴﺪ(‪ ،‬ﺍﻟﺪ‪‬ﻳﻮﺍﻥ‪ ،‬ﲢﻘﻴﻖ‪:‬ﺣﺴﻦ ﻛﺎﻣﻞ ﺍﻟﺼ‪‬ﺮﰲ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪،‬‬
‫ﻣﺼﺮ‪ ،‬ﻡ‪ ،2‬ﻁ‪ ،3‬ﺩﺕ‪.‬‬
‫‪ (6‬ﺑﺮﻭﺗﻮﻥ )ﻓﻴﻠﻴﺐ( ﻭ ﺟﻴﻞ ﺟﻮﺗﻴﻴﻪ‪ ،‬ﺗﺎﺭﻳﺦ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺍﳊﺠﺎﺝ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﳏﻤ‪‬ﺪ ﺻﺎﱀ ﻧﺎﺣﻲ‬
‫ﺍﻟﻐﺎﻣﺪﻱ‪ ،‬ﻣﺮﻛﺰ ﺍﻟﻨ‪‬ﺸﺮ ﺍﻟﻌﻠﻤﻲ ﺟﺪ‪‬ﺓ‪ -‬ﺍﻟﺴ‪‬ﻌﻮﺩﻳﺔ‪ ،‬ﻁ‪1432 ،1‬ﻫـ‪2011/‬ﻡ‪.‬‬
‫‪ (7‬ﺑﻼﻧﺸﻲ )ﺭﻭﺑﲑ(‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﳏﻤﻮﺩ ﺍﻟﻴﻌﻘﻮﰊ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳊﺪﻳﺚ‪ ،‬ﺩﻁ‪،‬‬
‫‪1424‬ﻫـ‪2003 /‬ﻡ‪.‬‬
‫‪ (8‬ﺑﻼﻧﺸﻴﻪ )ﻓﻴﻠﻴﺐ(‪ ،‬ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ ﻣﻦ ﺃﻭﺳﺘﲔ ﺇﱃ ﻏﻮﻓﻤﺎﻥ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪ ،‬ﺩﺍﺭ ﺍﳉﻮﺍﺭ‬
‫ﻟﻠﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ ﺍﻟﻠﱠﺎﺫﻗﻴﺔ‪ -‬ﺳﻮﺭﻳﺎ‪ ،‬ﻁ‪2007 ،1‬ﻡ‪.‬‬
‫‪ (9‬ﺍﳉﺎﺣﻆ )ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ(‪ ،‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘ‪‬ﺒﻴﲔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺴ‪‬ﻼﻡ ﳏﻤﺪ ﻫﺎﺭﻭﻥ‪،‬‬
‫ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ -‬ﻣﺼﺮ‪ ،‬ﺝ‪ ،1‬ﻁ‪1418 ،7‬ﻫـ‪1998/‬ﻡ‪.‬‬
‫ﺍﳉﺎﺣﻆ )ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ(‪ ،‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘ‪‬ﺒﻴﲔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺴ‪‬ﻼﻡ ﳏﻤﺪ‬ ‫‪(10‬‬
‫ﻫﺎﺭﻭﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ -‬ﻣﺼﺮ‪ ،‬ﺝ‪ ،4‬ﻁ‪1418 ،7‬ﻫـ‪1998/‬ﻡ‪.‬‬
‫ﺍﳉﺮﺟﺎﱐ ) ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ ﺑﻦ ﳏﻤ‪‬ﺪ(‪ ،‬ﺃﺳﺮﺍﺭ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﲢﻘﻴﻖ‪:‬‬ ‫‪(11‬‬
‫ﺃﺑﻮ ﻓﻬﺪ ﳏﻤﻮﺩ ﳏﻤ‪‬ﺪ ﺷﺎﻛﺮ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﳌﺪﱐ‪ ،‬ﺟﺪ‪‬ﺓ ﺍﻟﺴ‪‬ﻌﻮﺩﻳﺔ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ ‪.‬‬
‫ﺍﳉﺮﺟﺎﱐ )ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ(‪ ،‬ﺍﻟﻮﺳﺎﻃﺔ ﺑﲔ ﺍﳌﺘﻨﱯ ﻭﺧﺼﻮﻣﻪ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤ‪‬ﺪ‬ ‫‪(12‬‬
‫ﺃﺑﻮﺍﻟﻔﻀﻞ ﻭﻋﻠﻲ ﳏﻤ‪‬ﺪ ﺍﻟﺒﺠﺎﻭﻱ‪ ،‬ﻣﻄﺒﻌﺔ ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪ ،‬ﺩﻁ‪1386 ،‬ﻫـ‪1966/‬ﻡ‪.‬‬
‫‪-72-‬‬
 ‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬

‫ﺍﳉﺮﺟﺎﱐ )ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤ‪‬ﺪ(‪ ،‬ﺍﻹﺷﺎﺭﺍﺕ ﻭﺍﻟﺘ‪‬ﻨﺒﻴﻬﺎﺕ ﰲ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﲢﻘﻴﻖ‪:‬‬ ‫‪(13‬‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺣﺴﲔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﺩﻁ‪1418 ،‬ﻫـ‪1997/‬ﻡ‪.‬‬
‫ﺍﺑﻦ ﺟﻌﻔﺮ )ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻗﺪﺍﻣﺔ(‪ ،‬ﺟﻮﺍﻫﺮ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤ‪‬ﺪ ﳏﻲ ﺍﻟﺪ‪‬ﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪،‬‬ ‫‪(14‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1405 ،1‬ﻫـ‪1985/‬ﻡ‪.‬‬
‫ﺍﳊﺒﺎﺷﺔ )ﺻﺎﺑﺮ(‪ ،‬ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ ﻭﺍﳊﺠﺎﺝ‪ ،‬ﺻﻔﺤﺎﺕ ﻟﻠﺪ‪‬ﺭﺍﺳﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺩﻣﺸﻖ‪ -‬ﺳﻮﺭﻳﺎ‪،‬‬ ‫‪(15‬‬
‫ﻁ‪2008 ،1‬ﻡ‪.‬‬
‫ﺩﻳﺸﲔ )ﺃﻧﺪﺭﻳﻪ ﺟﺎﻙ(‪ ،‬ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﻨ‪‬ﺼﻮﺹ ﻭﺗﺄﻟﻴﻔﻬﺎ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﻫﻴﺜﻢ ﻟﹶﻤ‪‬ﻊ‪ ،‬ﺍﳌﺆﺳ‪‬ﺴﺔ‬ ‫‪(16‬‬
‫ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﺪ‪‬ﺭﺍﺳﺎﺕ ﻭﺍﻟﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪.‬‬
‫ﺍﻟﺮ‪‬ﺍﺯﻱ )ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﻤﺮ(‪ ،‬ﺎﻳﺔ ﺍﻹﳚﺎﺯ ﰲ ﺩﺭﺍﺳﺔ ﺍﻹﻋﺠﺎﺯ ‪،‬ﻣﻄﺒﻌﺔ‬ ‫‪(17‬‬
‫ﺍﻵﺩﺍﺏ‪،‬ﺍﻟﻘﺎﻫﺮﺓ‪ -‬ﻣﺼﺮ‪ ،‬ﺩﻁ‪1317 ،‬ﻫـ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ )ﻃﻪ(‪ ،‬ﺍﻟﻠﱢﺴﺎﻥ ﻭﺍﳌﻴﺰﺍﻥ ﺃﻭ ﺍﻟﺘ‪‬ﻜﻮﺛﺮ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﱠﻘﺎﰲ ﺍﻟﻌﺮﰊ‪،‬‬ ‫‪(18‬‬
‫ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1998 ،1‬ﻡ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ )ﻃﻪ(‪ ،‬ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﰲ ﺗﻘﻮﱘ ﺍﻟﺘ‪‬ﺮﺍﺙ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﱠﻘﺎﰲ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪-‬‬ ‫‪(19‬‬
‫ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ ،2‬ﺩﺕ‪.‬‬
‫ﺍﻟﺮﻣ‪‬ﺎﱐ )ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ( ‪ ،‬ﺍﻟﻨ‪‬ﻜﺖ ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺿﻤﻦ)) ﺛﻼﺙ‬ ‫‪(20‬‬
‫ﺭﺳﺎﺋﻞ ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ((‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤ‪‬ﺪ ﺧﻠﻒ ﺍﷲ ﺃﲪﺪ ﻭ ﳏﻤ‪‬ﺪ ﺯﻏﻠﻮﻝ ﺳﻼﻡ‪ ،‬ﺩﺍﺭ‬
‫ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻣﺼﺮ‪ ،‬ﻁ‪ ،3‬ﺩﺕ‪.‬‬
‫ﺭﻭﺑﻮﻝ )ﺁﻥ( ﻭ ﺟﺎﻙ ﻣﻮﺷﻼﺭ‪ ،‬ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ ﺍﻟﻴﻮﻡ))ﻋﻠﻢ ﺟﺪﻳﺪ ﰲ ﺍﻟﺘﻮﺍﺻﻞ((‪ ،‬ﺗﺮﲨﺔ‪:‬‬ ‫‪(21‬‬
‫ﺳﻴﻒ ﺍﻟﺪ‪‬ﻳﻦ ﺩﻏﻔﻮﺱ ﻭ ﳏﻤ‪‬ﺪ ﺍﻟﺸ‪‬ﻴﺒﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﱠﻠﻴﻌﺔ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪،1‬‬
‫‪2003‬ﻡ‪.‬‬
‫ﺍﻟﺮ‪‬ﻳﻔﻲ )ﻫﺸﺎﻡ(‪ ،‬ﺍﳊﺠﺎﺝ ﻋﻨﺪ ﺃﺭﺳﻄﻮ‪ ،‬ﺿﻤﻦ ))ﺃﻫﻢ‪ ‬ﻧﻈﺮﻳ‪‬ﺎﺕ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟﺘ‪‬ﻘﺎﻟﻴﺪ‬ ‫‪(22‬‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺃﺭﺳﻄﻮ ﺇﱃ ﺍﻟﻴﻮﻡ((‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﲪ‪‬ﺎﺩﻱ ﺻﻤ‪‬ﻮﺩ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺮ‪‬ﲰﻴﺔ ﻟﻠﺠﻤﻬﻮﺭﻳﺔ‬
‫ﺍﻟﺘ‪‬ﻮﻧﺴﻴﺔ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ ‪.‬‬

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 ‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬

‫ﺍﻟﺰ‪‬ﺭﻛﺸﻲ) ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﺪﺭ ﺍﻟﺪ‪‬ﻳﻦ ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ(‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫‪(23‬‬
‫ﲢﻘﻴﻖ‪ :‬ﳏﻤ‪‬ﺪ ﺃﺑﻮﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺘ‪‬ﺮﺍﺙ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪-‬ﻣﺼﺮ‪ ،‬ﺝ‪ ،2‬ﻁ‪،3‬‬
‫‪1404‬ﻫـ‪1984 /‬ﻡ‪.‬‬
‫ﺍﻟﺰ‪‬ﳐﺸﺮﻱ )ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺟﺎﺭ ﺍﷲ(‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺑﺎﺳﻞ ﻋﻴﻮﻥ ﺍﻟﺴ‪‬ﻮﺩ‪ ،‬ﺩﺍﺭ‬ ‫‪(24‬‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﺝ‪ ،1‬ﻁ‪1419 ،1‬ﻫـ‪1998/‬ﻡ‪.‬‬
‫ﺍﻟﺴ‪‬ﻜﺎﻛﻲ )ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﺃﰊ ﺑﻜﺮ(‪ ،‬ﻣﻔﺘﺎﺡ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ‬ ‫‪(25‬‬
‫ﻫﻨﺪﺍﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1420 ،1‬ﻫـ‪2000/‬ﻡ‪.‬‬
‫ﺳﻼﻣﺔ )ﺇﺑﺮﺍﻫﻴﻢ( ‪ ،‬ﺑﻼﻏﺔ ﺃﺭﺳﻄﻮ ﺑﲔ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻴﻮﻧﺎﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻁ‪،1‬‬ ‫‪(26‬‬
‫‪1369‬ﻫـ‪1950/‬ﻡ‪.‬‬
‫ﺳﻠﻤﺎﻥ)ﻋﻠﻲ ﳏﻤ‪‬ﺪ ﻋﻠﻲ(‪ ،‬ﻛﺘﺎﺑﺔ ﺍﳉﺎﺣﻆ ﰲ ﺿﻮﺀ ﻧﻈﺮﻳ‪‬ﺎﺕ ﺍﳊﺠﺎﺝ ))ﺭﺳﺎﺋﻠﻪ‬ ‫‪(27‬‬
‫ﺃﳕﻮﺫﺟﺎ((‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺎﺭﺱ ﻟﻠﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪ -‬ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪2010 ،1‬ﻡ‪.‬‬
‫ﺍﻟﺴ‪‬ﻤﻮﺃﻝ )ﺑﻦ ﻋﺎﺩﻳﺎﺀ(‪ ،‬ﺍﻟﺪ‪‬ﻳﻮﺍﻥ‪ ،‬ﺩﺍﺭ ﺑﲑﻭﺕ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭ ﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪،‬‬ ‫‪(28‬‬
‫‪1402‬ﻫـ‪1982/‬ﻡ‪.‬‬
‫ﺍﻟﺸ‪‬ﻬﺮﻱ )ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻇﺎﻓﺮ(‪ ،‬ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﳋﻄﺎﺏ))ﻣﻘﺎﺭﺑﺔ ﻟﻐﻮﻳﺔ ﺗﺪﺍﻭﻟﻴﺔ((‪،‬‬ ‫‪(29‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳉﺪﻳﺪ ﺍﳌﺘ‪‬ﺤﺪﺓ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪2004 ،1‬ﻡ‪.‬‬
‫ﺍﻟﺸ‪‬ﲑﻭﺍﱐ )ﻋﻠﻲ( ‪ ،‬ﺍﻟﺘ‪‬ﻤﻬﻴﺪ ﰲ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻣﺆﺳ‪‬ﺴﺔ ﺍﻧﺘﺸﺎﺭﺍﺕ ﺩﺍﺭ ﺍﻟﻌﻠﻢ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪.‬‬ ‫‪(30‬‬
‫ﺻﺎﱀ )ﺣﺴﻦ ﺑﺸﲑ(‪ ،‬ﻋﻼﻗﺔ ﺍﳌﻨﻄﻖ ﺑﺎﻟﻠﱡﻐﺔ ﻋﻨﺪ ﻓﻼﺳﻔﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ﻟﺪﻧﻴﺎ‬ ‫‪(31‬‬
‫ﺍﻟﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ -‬ﻣﺼﺮ‪ ،‬ﻁ‪2003 ،1‬ﻡ‪.‬‬
‫ﺻﺤﺮﺍﻭﻱ )ﻣﺴﻌﻮﺩ(‪ ،‬ﺍﻟﺘﺪﺍﻭﻟﻴ‪‬ﺔ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ))ﺩﺭﺍﺳﺔ ﺗﺪﺍﻭﻟﻴﺔ ﻟﻈﺎﻫﺮﺓ ﺍﻷﻓﻌﺎﻝ‬ ‫‪(32‬‬
‫ﺍﻟﻜﻼﻣﻴﺔ ﰲ ﺍﻟﺘ‪‬ﺮﺍﺙ ﺍﻟﻠﱢﺴﺎﱐ ﺍﻟﻌﺮﰊ((‪ ،‬ﺩﺍﺭ ﺍﻟﻄﱠﻠﻴﻌﺔ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪،1‬‬
‫‪2005‬ﻡ‪.‬‬
‫ﺻﻠﻴﺒﺎ )ﲨﻴﻞ(‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﱡﺒﻨﺎﱐ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﺝ‪ ،1‬ﺩﻁ‪،‬‬ ‫‪(33‬‬
‫‪1982‬ﻡ‪.‬‬
‫ﺻﻮﻟﺔ )ﻋﺒﺪ ﺍﷲ(‪ ،‬ﺍﳊﺠﺎﺝ ﺃﹸﻃﹸﺮ‪‬ﻩ‪ ‬ﻭﻣﻨﻄﻠﻘﺎﺗ‪‬ﻪ ﻭﺗﻘﻨﻴ‪‬ﺎﺗ‪‬ﻪ ﻣﻦ ﺧﻼﻝ ﻣﺼﻨ‪‬ﻒ ﰲ ﺍﳊﺠﺎﺝ‪-‬‬ ‫‪(34‬‬
‫ﺍﳋﻄﺎﺑﺔ ﺍﳉﺪﻳﺪﺓ‪ -‬ﻟﺒﲑﳌﺎﻥ ﻭﺗﻴﺘﻴﻜﺎﻥ‪ ،‬ﺿﻤﻦ))ﺃﻫﻢ‪ ‬ﻧﻈﺮﻳ‪‬ﺎﺕ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟﺘ‪‬ﻘﺎﻟﻴﺪ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ‬
‫‪-74-‬‬
 ‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬

‫ﺃﺭﺳﻄﻮ ﺇﱃ ﺍﻟﻴﻮﻡ((‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﲪ‪‬ﺎﺩﻱ ﺻﻤ‪‬ﻮﺩ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺮ‪‬ﲰﻴﺔ ﻟﻠﺠﻤﻬﻮﺭﻳﺔ ﺍﻟﺘ‪‬ﻮﻧﺴﻴﺔ‪ ،‬ﺩﻁ‪،‬‬
‫ﺩﺕ‪.‬‬
‫ﺿﻴﻒ )ﺷﻮﻗﻲ(‪ ،‬ﺍﻟﺒﻼﻏﺔ ﺗﻄﻮ‪‬ﺭ ﻭﺗﺎﺭﻳﺦ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﻨ‪‬ﻴﻞ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪ ،9‬ﺩﺕ‪.‬‬ ‫‪(35‬‬
‫ﻃﻠﺤﺔ )ﳏﻤﻮﺩ(‪ ،‬ﺗﺪﺍﻭﻟﻴ‪‬ﺔ ﺍﳋﻄﺎﺏ ﺍﻟﺴ‪‬ﺮﺩﻱ ))ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴ‪‬ﺔ ﰲ ﻭﺣﻲ ﺍﻟﻘﻠﻢ‬ ‫‪(36‬‬
‫ﻟﻠﺮ‪‬ﺍﻓﻌﻲ((‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺚ ﻟﻠﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺇﺭﺑﺪ‪-‬ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪2012 ،1‬ﻡ‪.‬‬
‫ﺍﻟﻌﺎﻣﻠﻲ )ﳏﻤ‪‬ﺪ ﻋﻠﻲ ﺍﳊﺎﺝ(‪ ،‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺍﳌﻨﻄﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﺼ‪‬ﻔﻮﺓ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‬ ‫‪(37‬‬
‫ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1432 ،1‬ﻫـ‪2011/‬ﻡ‪.‬‬
‫ﻋﺘﻴﻖ )ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ(‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺩﺍﺭ ﺍﻟﻨ‪‬ﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﺩﻁ‪،‬ﺩﺕ‪.‬‬ ‫‪(38‬‬
‫ﺍﻟﻌﺰ‪‬ﺍﻭﻱ )ﺃﺑﻮ ﺑﻜﺮ( ‪ ،‬ﺍﻟﻠﱡﻐﺔ ﻭﺍﳊﺠﺎﺝ‪ ،‬ﺍﻟﻌﻤﺪﺓ ﰲ ﺍﻟﻄﱠﺒﻊ‪ ،‬ﺍﻟﺪ‪‬ﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪-‬ﺍﳌﻐﺮﺏ‪،‬‬ ‫‪(39‬‬
‫ﻁ‪1426 ،1‬ﻫـ‪2006 /‬ﻡ‪.‬‬
‫ﺍﻟﻌﺰ‪‬ﺍﻭﻱ )ﺃﺑﻮﺑﻜﺮ(‪ ،‬ﺍﳋﻄﺎﺏ ﻭﺍﳊﺠﺎﺝ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮ‪‬ﺣﺎﺏ ﺍﳊﺪﻳﺜﺔ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‬ ‫‪(40‬‬
‫ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪2010 ،1‬ﻡ‪.‬‬
‫ﺍﻟﻌﺴﻜﺮﻱ )ﺃﺑﻮ ﻫﻼﻝ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻬﻞ ( ‪ ،‬ﺍﻟﺼ‪‬ﻨﺎﻋﺘﲔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﻠﻲ ﳏﻤ‪‬ﺪ‬ ‫‪(41‬‬
‫ﺍﻟﺒﺠﺎﻭﻱ ﻭﳏﻤ‪‬ﺪ ﺃﺑﻮﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ‪1371 ،1‬ﻫـ‪1952/‬ﻡ‪.‬‬
‫ﻋﻠﻲ)ﳏﻤ‪‬ﺪ ﺻﻨﻘﻮﺭ( ‪ ،‬ﺃﺳﺎﺳﻴﺎﺕ ﺍﳌﻨﻄﻖ‪ ،‬ﺩﺍﺭ ﺟﻮﺍﺩ ﺍﻷﺋﻤ‪‬ﺔ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪،‬‬ ‫‪(42‬‬
‫ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1435 ،1‬ﻫـ‪2013/‬ﻡ‪.‬‬
‫ﺍﻟﻌﻤﺮﻱ )ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ( ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺇﺷﺮﺍﻑ‪:‬ﺣﺎﻓﻆ‬ ‫‪(43‬‬
‫ﺇﲰﺎﻋﻴﻠﻲ ﻋﻠﻮﻱ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺚ ﻟﻠﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺇﺭﺑﺪ‪ -‬ﺍﻷﺭﺩﻥ‪ ،‬ﺝ‪ ،1‬ﻁ‪،1‬‬
‫‪1431‬ﻫـ‪2010/‬ﻡ‪.‬‬
‫ﻓﻴ‪‬ﻮﺩ )ﺑﺴﻴﻮﱐ ﻋﺒﺪ ﺍﻟﻔﺘ‪‬ﺎﺡ(‪ ،‬ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ))ﺩﺭﺍﺳﺔ ﺗﺎﺭﳜﻴﺔ ﻭﻓﻨ‪‬ﻴﺔ ﻷﺻﻮﻝ ﺍﻟﺒﻼﻏﺔ‬ ‫‪(44‬‬
‫ﻭﻣﺴﺎﺋﻞ ﺍﻟﺒﺪﻳﻊ((‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﱂ ﺍﻟﺜﱠﻘﺎﻓﻴﺔ ﺍﻷﺣﺴﺎﺀ ﻟﻠﻨ‪‬ﺸﺮ ﻭﺍﻟﺘ‪‬ﻮﺯﻳﻊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ -‬ﻣﺼﺮ‪ ،‬ﻁ‪،2‬‬
‫‪1418‬ﻫـ‪1998/‬ﻡ‪.‬‬
‫ﺍﻟﻘﺰﻭﻳﲏ )ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ(‪ ،‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ)) ﺍﳌﻌﺎﱐ‬ ‫‪(45‬‬
‫ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ((‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1424 ،1‬ﻫـ‪2003/‬ﻡ‪.‬‬

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 ‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬

‫ﺍﻟﻘﲑﺍﻭﱐ )ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺭﺷﻴﻖ( ‪ ،‬ﺍﻟﻌﻤﺪﺓ ﰲ ﳏﺎﺳﻦ ﺍﻟﺸ‪‬ﻌﺮ ﻭﺁﺩﺍﺑﻪ ﻭﻧﻘﺪﻩ‪،‬‬ ‫‪(46‬‬
‫ﲢﻘﻴﻖ‪ :‬ﳏﻤ‪‬ﺪ ﳏﻲ ﺍﻟﺪ‪‬ﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺳﻮﺭﻳﺎ‪ ،‬ﻁ‪1401 ،5‬ﻫـ‪1981/‬ﻡ‪.‬‬
‫ﺍﺑﻦ ﺍﻟﻘﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ )ﴰﺲ ﺍﻟﺪ‪‬ﻳﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤ‪‬ﺪ(‪ ،‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﺸﻮ‪‬ﻕ ﺇﱃ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪(47‬‬
‫ﻭﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻁ‪1327 ،1‬ﻫـ‪.‬‬
‫ﻻﻻﻧﺪ )ﺃﻧﺪﺭﻳﻪ(‪ ،‬ﻣﻮﺳﻮﻋﺔ ﻻﻻﻧﺪ ﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﺗﺮﲨﺔ‪:‬ﺧﻠﻴﻞ ﺃﲪﺪ ﺧﻠﻴﻞ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ‬ ‫‪(48‬‬
‫ﻋﻮﻳﺪﺍﺕ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻡ‪ ،1‬ﻁ‪2001 ،2‬ﻡ‪.‬‬
‫ﺍﺑﻦ ﻣﺎﻟﻚ )ﺑﺪﺭ ﺍﻟﺪ‪‬ﻳﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤ‪‬ﺪ ﺑﻦ ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪﺍﷲ(‪ ،‬ﺍﳌﺼﺒﺎﺡ ﰲ ﺍﳌﻌﺎﱐ‬ ‫‪(49‬‬
‫ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‪ ،‬ﻁ‪1409 ،1‬ﻫـ‪1989/‬ﻡ‪.‬‬
‫ﺍﳌﺒﺨﻮﺕ )ﺷﻜﺮﻱ(‪ ،‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳉﺪﻳﺪ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪،1‬‬ ‫‪(50‬‬
‫‪2006‬ﻡ‪.‬‬
‫ﺍﳌﺒﺨﻮﺕ )ﺷﻜﺮﻱ(‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳊﺠﺎﺝ ﰲ ﺍﻟﻠﱡﻐﺔ‪ ،‬ﺿﻤﻦ))ﺃﻫﻢ‪ ‬ﻧﻈﺮﻳ‪‬ﺎﺕ ﺍﳊﺠﺎﺝ ﰲ‬ ‫‪(51‬‬
‫ﺍﻟﺘ‪‬ﻘﺎﻟﻴﺪ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺃﺭﺳﻄﻮ ﺇﱃ ﺍﻟﻴﻮﻡ((‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﲪ‪‬ﺎﺩﻱ ﺻﻤ‪‬ﻮﺩ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺮ‪‬ﲰﻴﺔ ﻟﻠﺠﻤﻬﻮﺭﻳﺔ‬
‫ﺍﻟﺘ‪‬ﻮﻧﺴﻴﺔ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ ‪.‬‬
‫ﺍﳌﺘﻨﱯ ) ﺃﺑﻮ ﺍﻟﻄﱠﻴﺐ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﳉﻌﻔﻲ(‪ ،‬ﺍﻟﺪ‪‬ﻳﻮﺍﻥ‪ ،‬ﺩﺍﺭ ﺑﲑﻭﺕ ﻟﻠﻄﱢﺒﺎﻋﺔ ﻭﺍﻟﻨ‪‬ﺸﺮ‪،‬‬ ‫‪(52‬‬
‫ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪1403 ،‬ﻫـ‪1983/‬ﻡ‪.‬‬
‫ﻋﺒﺪ ﺍ‪‬ﻴﺪ )ﲨﻴﻞ(‪ ،‬ﺍﻟﺒﺪﻳﻊ ﺑﲔ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻠﱢﺴﺎﻧﻴﺎﺕ ﺍﻟﻨ‪‬ﺼﻴﺔ‪ ،‬ﺍﳍﻴﺌﺔ ﺍﳌﺼﺮﻳﺔ‬ ‫‪(53‬‬
‫ﺍﻟﻌﺎﻣﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﺩﻁ‪1998 ،‬ﻡ‪.‬‬
‫ﻣﻄﻠﻮﺏ )ﺃﲪﺪ(‪ ،‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺗﻄﻮ‪‬ﺭﻫﺎ‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ ﻧﺎﺷﺮﻭﻥ‪،‬‬ ‫‪(54‬‬
‫ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪2007 ،2‬ﻡ‪.‬‬
‫ﺍﳌﻈﻔﺮ )ﳏﻤ‪‬ﺪ ﺭﺿﺎ(‪ ،‬ﺍﳌﻨﻄﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﺘ‪‬ﻌﺎﺭﻑ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ‪ ،‬ﺩﻁ‪1427،‬ﻫـ‪2006/‬ﻡ‪.‬‬ ‫‪(55‬‬
‫ﺍﺑﻦ ﺍﳌﻌﺘﺰ‪) ‬ﺃﺑﻮ ﺍﻟﻌﺒ‪‬ﺎﺱ ﻋﺒﺪ ﺍﷲ( ‪ ،‬ﺍﻟﺒﺪﻳﻊ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺮﻓﺎﻥ ﻣﻄﺮﺟﻲ‪ ،‬ﻣﺆﺳ‪‬ﺴﺔ ﺍﻟﻜﺘﺐ‬ ‫‪(56‬‬
‫ﺍﻟﺜﱠﻘﺎﻓﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1433 ،1‬ﻫـ‪2012/‬ﻡ‪.‬‬
‫ﺍﺑﻦ ﻣﻨﻈﻮﺭ)ﲨﺎﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺃﺑﻮ ﺍﻟﻔﻀﻞ(‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﻨ‪‬ﻴﻞ‪-‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬ ‫‪(57‬‬
‫ﺩﻁ‪،‬ﺩﺕ‪.‬‬

‫‪-76-‬‬
 ‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬

‫ﺍﺑﻦ ﻣﻨﻘﺪ )ﺃﺳﺎﻣﺔ ﺑﻦ ﻣﺮﺷﺪ(‪ ،‬ﺍﻟﺒﺪﻳﻊ ﰲ ﻧﻘﺪ ﺍﻟﺸ‪‬ﻌﺮ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﺃﲪﺪ ﺑﺪﻭﻱ‬ ‫‪(58‬‬
‫ﻭﺣﺎﻣﺪ ﻋﺒﺪ ﺍ‪‬ﻴﺪ‪ ،‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺃﻭﻻﺩﻩ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩﻁ‪1380،‬ﻫـ‪1960/‬ﻡ‪.‬‬
‫ﺍﻟﻨ‪‬ﺎﺑﻐﺔ ﺍﻟﺬﱡﺑﻴﺎﱐ )ﺯﻳﺎﺩ ﺑﻦ ﻣﻌﺎﻭﻳﺔ(‪ ،‬ﺍﻟﺪ‪‬ﻳﻮﺍﻥ‪ ،‬ﺷﺮﺡ ﻭﺗﻘﺪﱘ‪ :‬ﻋﺒ‪‬ﺎﺱ ﻋﺒﺪ ﺍﻟﺴ‪‬ﺎﺗﺮ‪ ،‬ﺩﺍﺭ‬ ‫‪(59‬‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1416 ،3‬ﻫـ‪1996 /‬ﻡ‪.‬‬
‫ﺍﻟﻨ‪‬ﻘﱠﺎﺭﻱ )ﲪﻮ‪ ،(‬ﺍﻟﺘ‪‬ﺤﺎﺟﺞ ﻃﺒﻴﻌﺘﻪ ﻭﳎﺎﻻﺗﻪ ﻭﻭﻇﺎﺋﻔﻪ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨ‪‬ﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪ‪‬ﺍﺭ‬ ‫‪(60‬‬
‫ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﻟﺮ‪‬ﺑﺎﻁ‪ ،‬ﺍﳌﻐﺮﺏ‪ ،‬ﻁ‪1427 ،1‬ﻫـ‪2006/‬ﻡ‪.‬‬
‫ﻧﻜﺮﻱ )ﻋﺒﺪ ﺍﻟﻨ‪‬ﱯ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮ‪‬ﺳﻮﻝ ﺍﻷﲪﺪ(‪ ،‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﰲ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻮﻥ‬ ‫‪(61‬‬
‫))ﺩﺳﺘﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ((‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻗﻄﺐ ﺍﻟﺪ‪‬ﻳﻦ ﳏﻤﻮﺩ ﺑﻦ ﻏﻴﺎﺙ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻨ‪‬ﻈﺎﻣﻴﺔ‪،‬‬
‫ﺣﻴﺪﺭ ﺁﺑﺎﺩ‪-‬ﺍﳍﻨﺪ‪ ،‬ﺝ‪ ،2‬ﻁ‪1975 ،1‬ﻡ‪.‬‬
‫‪ -‬ﻗﺎﺋﻤﺔ ﺍ‪‬ﻠﱠﺎﺕ‪:‬‬
‫‪ (1‬ﺫﺍﻛﺮ )ﻋﺒﺪ ﺍﻟﻨ‪‬ﱯ( ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳊﺠﺎﺝ ﻣﻔﻬﻮﻣﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﳎﻠﱠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ‪،‬ﺇﺷﺮﺍﻑ‪ :‬ﻋﺒﺪ ﺍﳌﻠﻚ‬
‫ﺧﻠﻒ ﺍﻟﺘ‪‬ﻤﻴﻤﻲ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ ،‬ﺍﻟﻌﺪﺩ‪2011،2‬ﻡ‪.‬‬

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 ‫ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‬

‫ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‬

‫ﺍﻟﺼ‪‬ﻔﺤﺔ‬ ‫ﺍﳌﻮﺿﻮﻉ‬

‫ﻛﻠﻤﺔ ﺷﻜﺮ‬

‫ﺇﻫﺪﺍﺀ‬

‫ﻣﻘﺪ‪‬ﻣﺔ‪ .......................................................................... :‬ﺃ‬

‫ﻣﺪﺧﻞ‪ :‬ﺍﻟﺒﺪﻳﻊ ﻣﻔﻬﻮﻣﻪ ﻭﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‬

‫ﺍﻟﺒﺪﻳﻊ ﻟﻐﺔﹰ‪9 ...................................................................... :‬‬

‫ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﻭﺍﺗ‪‬ﺠﺎﻫﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻌﺮﺏ‪10...................................... :‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬

‫ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ ‪25................................................................‬‬

‫ﺻﻠﺔ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳌﻨﻄﻖ‪30.......................................................... :‬‬

‫ﺍﳊﺠﺎﺝ ﻟﻐﺔﹰ‪34..................................................................... :‬‬

‫ﺍﳊﺠﺎﺝ ﺍﺻﻄﻼﺣ‪‬ﺎ‪35............................................................... :‬‬

‫ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‪37...................................................... :‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﱠﺎﱐ‪ :‬ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟﺒﻌﺾ ﺍﶈﺴ‪‬ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ‬

‫ﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻲ‪45................................................................ :‬‬

‫ﺍﻻﺳﺘﻄﺮﺍﺩ‪54...................................................................... :‬‬

‫ﺍﳌﺰﺍﻭﺟﺔ‪58........................................................................ :‬‬

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 ‫ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‬

‫ﺍﻻﺳﺘﺘﺒﺎﻉ‪64....................................................................... :‬‬

‫ﺧﺎﲤﺔ‪69........................................................................... :‬‬

‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪72.......................................................... :‬‬

‫ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‪79.............................................................. :‬‬

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 ‫ﺺ ﺍﻟﺒﺤﺚ‬‫ﻣﻠﺨ‬

‫ﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﰲ‬‫ﺍﻟﻘﻴﻤﺔ ﺍﳊﺠﺎﺟﻴﺔ ﻟﺒﻌﺾ ﺍﶈﺴ‬ :‫ﻋﻨﻮﺍﻥ ﺍﳌﺬﻛﱢﺮﺓ‬

.‫ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﻟﻠﺨﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﲏ‬

‫ ﳏﻤﻮﺩ ﻃﻠﺤﺔ‬:‫ﺍﳌﺆﻃﱢﺮ‬ ‫ ﺑﻦ ﺣﺮﺯ ﺍﷲ ﻗﺮﻃﻲ‬:‫ﺍﻻﺳﻢ‬

:‫ﺺ ﺍﻟﺒﺤﺚ‬‫ﻠﺨ‬‫ ﻣ‬-

‫ﺎ ﰲ‬ ‫ ﻭﺍﻟﱵ ﺗﺴﺘﻌﲔ‬،‫ ﻋﻦ ﺍﻵﻟﻴﺎﱠﺕ ﺍﻟﱵ ﺗﺘﻨﺎﻭﳍﺎ ﺍﳋﻄﺎﺑﺎﺕ ﻭﺍﻷﻗﺎﻭﻳﻞ ﺍﳌﺨﺘﻠﻔﺔ‬‫ﺔ ﺍﳊﺪﻳﺜﺔ ﺑﺎﻟﻜﺸﻒ‬‫ﺭﺍﺳﺎﺕ ﺍﳊﺠﺎﺟﻴﺔ ﻭﺍﻟﺘﺪﺍﻭﻟﻴ‬‫ ﺍﻟﺪ‬‫ﺘﻢ‬
‫ ﺍﻻﺳﺘﺪﻻﻝ ﺍﳊﺠﺎﺟﻲ‬‫ﻌﺘﱪ‬‫ ﻭ ﻳ‬،‫ﻌﺮﺽ ﻋﻠﻴﻪ ﻣﻨﻬﺎ‬‫ﻴﻘﺘﻨﻊ ﲟﺎ ﻳ‬‫ﺄﺛﲑ ﻓﻴﻪ ﻟ‬‫ﻻﻻﺕ ﺑﹺﻬﺪﻑ ﺍﺳﺘﻤﺎﻟﺔ ﺍﳌﺘﻠﻘﱢﻲ ﻭ ﺍﻟﺘ‬‫ﺩﺓ ﺍﻟﺪ‬‫ﺇﻧﺘﺎﺟﻬﺎ ﻷﻓﻜﺎﺭ ﻣﺘﻌﺪ‬
‫ﺨﺬﻫﺎ ﺍﳌﺘﻜﻠﱢﻢ‬‫ﺎﺕ ﻳﺘ‬‫ﻰ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻔﺮﺿﻴ‬‫ ﻭﻫﻮ ﻃﺮﻳﻘﺔﹲ ﺗﺘﺒﻨ‬،‫ﺎﻝ ﻣﻦ ﺍﻵﻟﻴﺎﺕ ﺍﳌﻨﺎﺳﺒﺔ ﳍﺬﺍ ﺍﻟﻐﺮﺽ‬‫ﰲ ﻫﺬﺍ ﺍ‬
‫ﺬﺍ ﻓﺎﻻﺳﺘﺪﻻﻝ ﻭﺳﻴﻠﺔﹲ ﺷﺎﻣﻠﺔﹲ ﻟﻜﻞﱢ ﻋﻤﻞ ﻳﻄﻤﺢ ﰲ‬‫ ﻭ‬،‫ﺎ‬ ‫ﺎ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺟﺬﺏ ﺍﳌﺨﺎﻃﺐ ﻹﻗﻨﺎﻋﻪ‬ ‫ﺠﺞﹴ ﳛﺎﻭﻝ‬‫ ﻭﺣ‬‫ﻛﻤﺴﻠﱠﻤﺎﺕ‬
‫ﺬﺍ ﺍﳌﻨﻮﺍﻝ‬ ‫ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﺸﺘﻐﻞﹸ‬‫ ﺣﻴﺚﹸ ﺗﻈﻬﺮ‬،‫ ﲢﻤﻠﻪ ﺑﻌﺾ ﻓﻨﻮﻥ ﺍﻟﺒﺪﻳﻊ ﰲ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ‬‫ ﻭﻫﺬﺍ ﻣﺎ ﻗﺪ‬،‫ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﳍﺪﻑ‬
.‫ ﻣﺎ ﳚﻌﻞﹸ ﻟﻠﺒﺪﻳﻊ ﻗﻴﻤﺘﻪ ﺍﳊﺠﺎﺟﻴﺔ‬،‫ﺍﻻﺳﺘﺪﻻﱄ ﰲ ﺑﻨﺎﺀ ﺃﻓﻜﺎﺭ ﻭ ﺃﺣﻜﺎﻡ ﺟﺪﻳﺪﺓ ﻋﻦ ﺳﺎﺑﻘﻬﺎ‬

.‫ ﺍﻟﺒﺪﻳﻊ‬،‫ ﺍﻻﺳﺘﺪﻻﻝ‬،‫ﺔ‬‫ ﺍﻟﺘﺪﺍﻭﻟﻴ‬،‫ ﺍﳊﺠﺎﺝ‬،‫ ﺍﻟﺒﻼﻏﺔ‬:‫ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻔﺘﺎﺣﻴﺔ‬-

-Title of mémorandum: Value argumentatif for some upgraders of Al

badeih through the book illustration in the rhetoric sciences for
Ghazvini.

Name: gorti Ben harzallah encadreur: talha mahmoud

-Summury:

Argumentatif modern deliberative studies bother to reveal the mechanisms that

dealt with speeches and various rumors, which draw in the production of multiple
connotations of ideas designed to appeal to the recipient and the influence it to be
convinced, including displays in them, and is inferred orbital in this area of the
appropriate mechanisms for this purpose, a way adopt starting from a set of
assumptions taken by the speaker for granted and arguments trying them access to
attract the addressee to persuade him to them, and this Valastdalal way inclusive of
all the work aspires to achieve this goal, and this is what may afford some Budaiya
arts in arab rhetoric, where the meanings that operates this vein deductive in
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 ‫ﺺ ﺍﻟﺒﺤﺚ‬‫ﻣﻠﺨ‬

building show ideas and new provisions for its predecessor, which makes the
argumentatif value of Budaiya.

- key words: rhetoric, argumentation, Deliberative, inference, Budaiya.

-Le titre du memoire: Valeur argumentatif de valorisation Al badeih à

travers de livre l'illustration dans les sciences de la rhétorique du
Ghazvini.

nome: gorti Ben harzallah encadreur: talha mahmoud

-Resumé:

études argumentatif et délibératifs modernes peine de révéler les mécanismes qui

traitent avec des discours et diverses rumeurs, qui attirent dans la production de
multiples connotations d'idées conçues pour plaire au destinataire et l'influence
qu'il soit convaincu, est compris l'affichage en eux, et est inférées argumentatif
dans ce domaine des mécanismes appropriés à cet effet, d'une manière adopter à
partir d'un ensemble d'hypothèses prises par le parleur pour acquis et les arguments
les essayer accès à attirer le destinataire de le persuader à eux, et de cette façon
inclusive de tout le travail aspire à atteindre cet objectif, ce qui est ce qui peut se
permettre des arts Budaiya de rhetorique arab, où les significations qui fonctionne
cette veine déductive dans le bâtiment montrent idées et de nouvelles dispositions
pour son prédécesseur, ce qui rend la valeur argumentatif de Al badeih.

-Les mots clés: rhetorique, argumentation, délibération, inférence,

Budaiya.

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