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‫ﻣﻦ ﺍﻟﻌﻼﻣﺔ ﺇﻟﻰ ﺍﻟﻤﻌﻨﻰ‬

‫ﺩﺭﺍﺳﺔ ﻟﺴﺎﻧﻴﺔ ﻭﺩﻻﻟﻴﺔ ﻟﺪﻯ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ‬

‫ا<;
اف‪:‬‬ ‫إ‪6‬اد ا‪:89‬‬
‫ﺃ‪.‬ﺩ‪ .‬ﻣﻄﻬﺮﻱ ﺻﻔﻴﺔ‬ ‫ﺩﺭﻗﺎﻭﻱ ﻣﺨﺘﺎﺭ‬

‫ﺃﻋﻀﺎﺀ ﻟﺠﻨﺔ ﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬

‫ﺭﺋﻴﺴﺎ ﻋﺸﺮﺍﺗﻲ ﺳﻠﻴﻤﺎﻥ ﺃﺳﺘﺎﺫ ﺟﺎﻣﻌﺔ ﻭﻫﺮﺍﻥ‬
‫ﻣﻘﺮﺭﺍ ﻣﻄﻬﺮﻱ ﺻﻔﻴﺔ ﺃﺳﺘﺎﺫﺓ ﺟﺎﻣﻌﺔ ﻭﻫﺮﺍﻥ‬
‫ﻣﻨﺎﻗﺸﺎ ﻣﺮﺗﺎﺽ ﻋﺒﺪ ﺍﻟﺠﻠﻴﻞ ﺃﺳﺘﺎﺫ ﺟﺎﻣﻌﺔ ﺗﻠﻤﺴﺎﻥ‬
‫ﻣﻨﺎﻗﺸﺎ ﻟﺰﻋﺮ ﻣﺨﺘﺎﺭ ﺃﺳﺘﺎﺫ ﻣﺤﺎﺿﺮ –ﺃ‪ -‬ﺟﺎﻣﻌﺔ ﻣﺴﺘﻐﺎﻧﻢ‬
‫ﻣﻨﺎﻗﺸﺎ ﻋﻘﺎﻕ ﻗﺎﺩﺓ ﺃﺳﺘﺎﺫ ﺟﺎﻣﻌﺔ ﺳﻴﺪﻱ ﺑﻠﻌﺒﺎﺱ‬
‫ﻣﻨﺎﻗﺸﺎ ﺑﻦ ﻋﻴﺴﻰ ﻋﺒﺪ ﺍﻟﺤﻠﻴﻢ ﺃﺳﺘﺎﺫ ﻣﺤﺎﺿﺮ –ﺃ‪ -‬ﺟﺎﻣﻌﺔ ﻭﻫﺮﺍﻥ‬

‫ا')
ا!
‪2011/2010 :‬‬

‫‪1‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻧﺤﻦ ﻻ ﻧﺰﻋﻢ ﺑﺄﻧ‪‬ﺎ ﻓﺮﺣﻮﻥ‬

‫ﺑﻤﺎ ﻧﺴﺘﺄﺗﻲ ﺑﻪ ﻣﻦ ﺟﻤﻊ‬
‫ﻭ ﻋﻨﺎﺀ ﺍﻟﺘﺪﻭﻳﻦ‪ ،‬ﺑﻞ ﻓﺮﺣﺘﻨﺎ‬
‫ﻦ ﺍﷲ ﻋﻠﻴﻨﺎ ﻣﻦ ﻓﻀﻠﻪ‬
‫ﺑﻤﺎ ﻣ ‪‬‬
‫ﻭﺑﺬﻟﻚ ﻓﻠﻴﻔﺮﺡ ﺍﻟﻤﺆﻣﻨﻮﻥ‬
‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﻀﻞﹺ ﺍﷲِ ﻭﺑﹺﺮ‪ ‬ﺣﻤ‪‬ﺘ‪‬ﻪ‪‬‬
‫"ﻗﹸ ﹾﻞ ﺑﹺﻔﹶ ‪‬‬
‫ﻓﹶﺒﹺﺬﹶﻟ‪‬ﻚ‪ ‬ﻓﹶ ﹾﻠﻴ‪ ‬ﹾﻔﺮ‪‬ﺣ‪‬ﻮﺍ ﻫ‪‬ﻮ‬
‫ﺧ‪ ‬ﻴ ‪‬ﺮ ﻣ‪‬ﻤ‪‬ﺎ ﻳ‪ ‬ﺠﻤ‪‬ﻌ‪‬ﻮﻥ)‪"(58‬‬
‫ﺳﻮﺭﺓ ﻳﻮﻧﺲ‬

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 ‫ﺇﻫﺪﺍﺀ‬
‫ﺃﻫﺪﻱ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻤﺘﻮﺍﺿﻊ ‪:‬‬

‫‪ -‬ﺇﻟﻰ ﻣﻦ ﺗﺸﺠ‪‬ﻢ ﻋﻨﺎﺀ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﺇﻟﻰ ﺍﻟﺬﻱ ﺃﺿﺎﺀ‬

‫ﺟﻮﺍﻧﺐ ﻣﻦ ﺍﻟﺒﺤﺚ ‪،‬ﺇﻟﻰ ﺍﻷﺳﺘﺎﺫﺓ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺍﻟﻤﺸﺮﻓﺔ‬
‫ﺻﻔﻴﺔ ﻣﻄﻬﺮﻱ‪ ،‬ﺃﻃﺎﻝ ﺍﷲ ﻓﻲ ﻋﻤﺮﻫﺎ ﻭﻭﻓﹼﻘﻬﺎ ﻟﻤﺎ ﻫﻮ ﺧﻴﺮ‪.‬‬
‫‪ -‬ﺇﻟﻰ ﺭﺟﺎﻻﺕ ﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﻣﺼﺎﺑﻴﺢ ﺍﻟﺪﺟﻰ‪ ،‬ﻣﻔﺎﺗﻴﺢ ﺍﻟﻌﻠﻮﻡ‪.‬‬
‫‪ -‬ﺇﻟﻰ ﻋﺎﺋﻠﺘﻲ‪ ،‬ﺃﺣﺒﺘﻲ ﻓﻲ ﺍﷲ ‪...‬‬

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‫ﻣﻘﺪ‪‬ﻣـــﺔ‬

‫‪4‬‬
‫ﻳﻮﺍﺟﻪ ﺍﳌﻌﲎ ﻋﻨﺪ ﺍﻟﻐﺮﺑﻴﲔ ﻭﻫﻮ ﻳﺴﺘﺸﺮﻑ ﺍﻟﻘﺮﻥ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺻﻌﺎﺑﺎ ﻋﻠﻰ‬
‫ﻣﺴﺘﻮﻳﺎﺕ ﺍﳌﻔﻬﻤﺔ ﻭﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﻭﺗﻜﺎﺩ ﺗﺘﻤﺤﻮﺭ ﻫﺬﻩ ﺍﻟﺼﻌﺎﺏ ﰲ ﺇﳚﺎﺩ ﺁﻟﻴﺎﺕ ﻭﺃﺩﻭﺍﺕ‬
‫ﺗﻜﻮﻥ ﻋﺘﺒﺔ ﻟﺘﺒﺼ‪‬ﺮ ﺍﻟﻨﺺ ﻭﺗﻌﻘﹼﻞ ﺩﻻﻻﺗﻪ ﺩﻭﻥ ﻋﻮﺹ‪ ،‬ﻟﺬﻟﻚ ﻳﻌﺮﻑ ﺍﳌﺸﻬﺪ ﺍﻟﺜﻘﺎﰲ ﺍﻵﱐ‬
‫ﺍﺟﺘﺮﺍﺣﺎ ﻭﻏﺰﻭﺍ ﻟﻠﻤﻨﺎﻫﺞ ﻭﺍﳌﻘﺎﺭﺑﺎﺕ ﺍﻟﻨﻘﺪﻳﺔ‪ ،‬ﺪﻑ ﻛﺴﺐ ﺍﻟﺮﻫﺎﻥ ﻭﻛﺸﻒ ﺍﻟﻨﻘﺎﺏ ﻋﻦ‬
‫ﻣﻔﺎﺗﻴﺢ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺃﳕﺎﻁ ﺗﺸ ﹼﻜﻠﻬﺎ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ‪،‬ﻓﺈ ﹼﻥ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﺮﰲ ﺍﻟﻌﺮﰊ ﳝﺪ‪‬ﻧﺎ ﲟﺸﺮﻭﻉ ﻋﻈﻴﻢ ﻭﻫﺎﻡ‬
‫ﺍﺳﺘﻄﺎﻉ ﲜﺴﺎﺭﺓ ﻣﻘﺎﺭﺑﺔ ﻭﲢﻠﻴﻞ ﺍﻟﻨﺼﻮﺹ ﺑﺒﻴﺎﻥ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻣﻘﺎﺻﺪﻫﺎ‪ ،‬ﲟﺎ ﻳﻨﺒﺊ ﻋﻦ ﻭﻋﻲ‬
‫ﻓﻜﺮﻱ ﻋﻤﻴﻖ ﺍﳕﺎﺯ ﺑﻪ ﺃﻫﻠﻪ‪ ،‬ﺇ ﹼﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﻖ ﲟﻨﻬﺞ ﻣﻦ ﻣﻨﺎﻫﺞ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﺳﺘﻨﻄﺎﻕ ﺍﻟﻨﺼﻮﺹ‬
‫ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.‬‬

‫ﺇ ﹼﻥ ﻣﺴﺎﺭ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻗﺪ ﺗﺪﺭ‪‬ﺝ ﺿﻤﻦ ﺛﻼﺙ ﻧﻘﻼﺕ‪ ،‬ﺍﺳﺘﻬﺪﻑ ﺃﻭ‪‬ﻝ ﻧﺸﺄﺗﻪ ﺇﺑﺮﺍﺯ‬
‫ﺃﺩﻭﺍﺕ ﺍﻟﻔﻬﻢ ﻭﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﹸﺳﺘﺜﻤﺮ ﻻﺣﻘﺎ ﰲ ﻓﻬﻢ ﺍﻟﻨﺼﻮﺹ ﻭﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﻭﻣﺒﺎﺷﺮﺓ‬
‫ﺍﻟﻔﺘﻮﻯ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﻟﻴﻮﻡ‪ -‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺳﺒﻖ‪ -‬ﺭﺩﻓﺎ ﻣﻌﻴﻨﺎ ﻭﻣﺎﺩﺓ ﻧﻌﻮﺩ ﺇﻟﻴﻬﺎ ﻟﻨﺘﺄﻣﻠﻬﺎ‬
‫ﺴﺮﻫﺎ ﻭﻧﻘﺎﺭ‪‬ﺎ ﲟﺎ ﺍﺳﺘﺠﺪ ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﳌﻌﺮﻓﻴﺔ‪.‬‬
‫ﻭﻧﻔ ‪‬‬

‫ﻫﺬﻩ ﺍﻟﻌﻮﺩﺓ ﺍﳌﺴﺘﻤﺮﺓ ﺇﱃ ﺍﻟﺘﺮﺍﺙ ﻻ ﺗﻌﲏ ﺍﺟﺘﺮﺍﺭﺍ ﺃﺑﺪﻳﺎ ﻟﻔﺤﻮﺍﻩ‪ ،‬ﻭﻻ ‪‬ﺧﻠﻘﺎ ﻃﺎﺋﺸﺎ‬
‫ﻧﺎﺑﻌﺎ ﻣﻦ ﻋﺪﻡ ﺍﻟﻨﻀﺞ ﻭﻋﺪﻡ ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﻭﻟﻜ‪‬ﻨﻬﺎ ﻋﻮﺩﺓ ﺗﻔﺮﺿﻬﺎ ﺣﻘﻴﻘﺔ ﻻ ﻣﻨﺎﺹ ﻣﻨﻬﺎ‬
‫ﻭﻫﻲ ﺃ ﹼﻥ ﺍﻟﺘﺮﺍﺙ ﻣﻜﻮ‪‬ﻥ ﻓﺎﻋﻞ ﰲ ﺍﻟﺒﻨﺎﺀ ﻭﺍﳍﺮﻡ ﺍﳌﻌﺮﰲ ﻷ‪‬ﻳﺔ ﺃﻣﺔ‪ ،‬ﻭﺃﺛﺮ ﺃﺛﻴﻞ ﰲ ﻭﻋﻴﻨﺎ ﺍﻟﺮﺍﻫﻦ‬
‫ﻛﻤﺎ ﺃﻧ‪‬ﻪ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﻌﻄﺎﺀ ﺍﳊﻀﺎﺭﻱ‪.‬‬

‫ﺗﻀﻄﺮﻧﺎ ﻫﺬﻩ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﲢﺮﻳﻚ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺣﺮﺍﻛﺎ ﺟﺪﻟﻴﺎ ﺗﺄﻭﻳﻠﻴﺎ ‪،‬ﻗﺎﺋﻤﺎ ﻋﻠﻰ‬
‫ﻣﺒﺪﺃ ﺍﳊﻮﺍﺭ ﺑﲔ ﺛﻘﺎﻓﺔ ﺍﳌﻘﺮﻭﺀ ﰲ ﺍﻟﺘﺮﺍﺙ ﻭﺛﻘﺎﻓﺔ ﺍﻟﻮﺍﻓﺪ ﺍﻟﻠﺴﺎﱐ ﺍﳉﺪﻳﺪ‪ ،‬ﺍﻟﺬﻱ ﻗﻄﻊ ﺷﺄﻭﺍ‬
‫ﺑﻌﻴﺪﺍ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ .‬ﰲ ﻛﻨﻒ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺮﺣﺐ ﻳﻨﺪﺭﺝ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﳓﻦ‬
‫ﺑﺼﺪﺩﻩ ﻣﻦ ﺣﻴﺚ ﺇﻧ‪‬ﻪ ﻳﻌﲎ ﺑﺪﺭﺍﺳﺔ ﺍﳌﻌﲎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﻤ‪‬ﻖ ﰲ ﺍﳌﻘﺘﻀﻴﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ‬

‫أ‬
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‫ﻭﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﱵ ﻳﻨﺘﺠﻬﺎ ﺍﻷﺻﻮﱄ‪ ،‬ﻗﺎﺻﺪﻳﻦ ﻣﻦ ﻭﺭﺍﺀ ﺃﺑﻨﻴﺘﻪ ﺍﺳﺘﻜﺸﺎﻑ ﺍﻵﻟﻴﺎﺕ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ‬
‫ﺗﺴﻬﻢ ﰲ ﺟﻠﻮ ﺩﻻﻻﺕ ﺍﻟﻨﺺ ﻭﺇﺑﺎﻧﺔ ﻣﻘﺎﺻﺪﻩ‪.‬‬

‫ﻭﻳﻘﻮﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﰲ ﺟﻮﻫﺮﻩ ﻋﻠﻰ ﻓﻜﺮﺓ ﺭﺋﻴﺴﺔ‪ ،‬ﺗﻠﺨﺼﻬﺎ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻷﺳﺌﻠﺔ‬
‫ﺍﻵﺗﻴﺔ‪ :‬ﻛﻴﻒ ﺗﻌﺎﻣﻞ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻣﻊ ﺍﳌﻌﲎ؟‪ ،‬ﻣﺎ ﻫﻲ ﺁﻟﻴﺎﺕ ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ﻭﻓﻘﻪ ﺍﳋﻄﺎﺏ ﰲ‬
‫ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻷﺻﻮﻟﻴﺔ؟‪ ،‬ﻭﻣﺎ ﻣﻮﻗﻊ ﻫﺬﻩ ﺍﻵﻟﻴﺎﺕ ﰲ ﻛﻨﻒ ﺍﻟﺪﺭﺱ ﺍﻟﻠﺴﺎﱐ ﻭﺍﻟﺪﻻﱄ ﺍﳊﺪﻳﺚ؟‪.‬‬
‫ﻭﻗﺪ ﺣﺮﺹ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺃﻫ ‪‬ﻢ ﺍﳌﺪﻭ‪‬ﻧﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ ﺍﳌﻮﺯ‪‬ﻋﺔ ﰲ ﺍﻟﺘﺮﺍﺙ‬
‫ﻛﺎﻟﺮﺳﺎﻟﺔ ﻟﻠﺸﺎﻓﻌﻲ )ﺗـ‪204‬ﻫـ(‪،‬ﻭﺍﻟﱪﻫﺎﻥ ﻟﻠﺠﻮﻳﲏ )‪473‬ﻫـ(‪،‬ﻭﺍﻷﺻﻮﻝ ﻟﺴﺮﺧﺴﻲ )‪490‬ﻫـ(‬

‫ﻭﺍﳌﺴﺘﺼﻔﻰ ﻷﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ )‪505‬ﻫـ(‪ ،‬ﻭﺍﶈﺼﻮﻝ ﻭﺍﳌﻌﺎﱂ ﻟﻔﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ )‪606‬ﻫـ(‬

‫ﻭﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ ﻟﻠﻘﺮﺍﰲ )‪684‬ﻫـ(‪ ،‬ﻭﺍﳌﻮﺍﻓﻘﺎﺕ ﻟﻠﺸﺎﻃﱯ )‪790‬ﻫـ(‪ ،‬ﻭﺍﻹﺭﺷﺎﺩ‬

‫ﻟﻠﺸﻮﻛﺎﱐ )‪1250‬ﻫـ( ‪،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﻭﱂ ﻧﺸﺄ ﺣﺼﺮ ﺃﻧﻔﺴﻨﺎ ﰲ ﻣﺪﻭ‪‬ﻧﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻗﻨﺎﻋﺔ ﻭﺇﻋﺼﺎﻣﺎ ﺃ ﹼﻥ ﺍﻟﻌﻤﻞ ﺍﻷﺻﻮﱄ ﻛ ﹼﻞ‬
‫ﻣﺘﻜﺎﻣﻞ‪ ،‬ﻭﲡﺰﺋﺘﻪ ﻭﺑﺘﺮﻩ ﺃﺛﻨﺎﺀ ﳑﺎﺭﺳﺔ ﻓﻌﻞ ﺍﻟﺪﺭﺍﺳﺔ ﻳﻌ ‪‬ﺪ ﺗﺸﻮﻳﻬﺎ ﻟﻪ ﻭﺗﻀﻠﻴﻼ ﻟﻠﻘﺎﺭﺉ‪ ،‬ﻟﺬﻟﻚ‬
‫ﺍﹶﻋﺘﻘﺪ ﺃ ﹼﻥ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺍﻟﻜ ﹼﻞ‪ -‬ﻭﺍﻟﻜ ﹼﻞ ﻫﻨﺎ ﺍﳌﻨﺘﺞ ﺍﻷﺻﻮﱄ‪ -‬ﻳ‪‬ﻌﲏ ﺩﺭﺟﺔ ﻣﻦ ﲢﺮﻳﺮ ﺍﳌﻘﺮﻭﺀ‬
‫ﻭﺇﻧﺼﺎﻓﻪ‪.‬‬

‫ﻭﻟﺘﺤﻘﻴﻖ ﻓﻜﺮﺓ ﺍﻟﺒﺤﺚ ﺗﻮﺧﻴﻨﺎ ﺧﻄﺔ ﺗﺘﺄﻟﻒ ﻣﻦ ﺍﶈﺎﻭﺭ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -1‬ﺍﳌﺪﺧﻞ‪ :‬ﺣﺮﺻﻨﺎ ﻓﻴﻪ ﻋﻠﻰ ﺇﺑﺎﻧﺔ ﻭﺷﺮﺡ ﻋﺘﺒﺔ ﺍﻟﺒﺤﺚ ‪ -‬ﺍﻟﻌﻨﻮﺍﻥ – ﻣﻦ ﺧﻼﻝ‬
‫ﺇﻃﻼﻟﺔ ﻋﺎﻣﺔ ﻋﻠﻰ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﻛﺬﺍ ﺑﺒﺴﻂ ﺍﻟﻜﻼﻡ ﺣﻮﻝ‬
‫ﺍﳋﻄﺎﺏ ﺍﻟﻠﺴﺎﱐ ﺍﻟﺘﺪﺍﻭﱄ ﻭﺍﻟﺪﻻﱄ‪ ،‬ﰒ ﻣﻮﺿﻌﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺗﺸﻜﹼﻞ‬
‫ﳏﻮﺭ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻭﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺍﳌﻌﲎ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫‪ -2‬ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻳﺘﻨﺎﻭﻝ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ ﻟﻠﻤﻌﲎ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺗﻌﻘﹼﺐ‬
‫ﺍﳌﺴﺎﺭ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﻤﺤﻄﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﻜﱪﻯ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺑﺪﺀﺍ ﻣﻦ‬

‫ب‪6‬‬
‫‪، CH.S. Peirce‬ﻭﻣﻮﺭﻳﺲ‪Charles Morris‬‬ ‫ﺩﻱ ﺳﻮﺳﲑ ‪ ،De Saussure‬ﻭﺑﲑﺱ‬
‫ﺇﱃ ﳐﺘﻠﻒ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻜﱪﻯ‪ ،‬ﻣﻦ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ‪ ،‬ﻭﺍﻟﺘﺤﻠﻴﻞ‬
‫ﺍﻟﺘﻜﻮﻳﲏ ﻟﻠﻤﻌﲎ‪ ،‬ﻭﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ‪.‬‬

‫ﺲ ﺍﻷﺭﺿﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﳍﺬﺍ ﺍﻟﻔﺼﻞ ﻋﻠﻰ ﺛﻼﺙ ﻧﻘﺎﻁ ﺭﺋﻴﺴﺔ‬

‫‪ -3‬ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺗﺘ‪‬ﺄ ‪‬ﺳ ‪‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻭﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﺳﺘﺤﻀﺎﺭ‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﻮﺯ‪‬ﻋﺔ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻣﻦ ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ ﻭﻣﺎ ﻳﺘﻔﺮﻉ‬
‫ﻋﻨﻬﻤﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻷﺧﲑﺓ ﻓﻬﻲ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﺘﺪﺍﺧﻠﺔ‬
‫ﻭﺍﳌﺘﻘﺎﺭﺑﺔ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﹼﰒ ﺑﻌﺪ ﺫﻟﻚ ﻋﺮﺽ ﳐﺘﻠﻒ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﺍﳌﻨﺠﺰ‬
‫ﺍﻷﺻﻮﱄ ‪،‬ﻭﲞﺎﺻﺔ ﺗﻘﺴﻴﻢ ﻋﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﺔ‪.‬‬

‫‪ -4‬ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﺘﻌﻠﻖ ﺑﺎﳌﻘﺎﺭﺑﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻟﻠﻤﻘﺎﺻﺪ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺇﺑﺮﺍﺯ ﻋﺎﻡ‬
‫ﻵﻟﻴﺎﺕ ﺍﻟﺘﻌﺘﻴﻢ‪ ،‬ﺍﻟﱵ ﲣﺮﺝ ﺍﳋﻄﺎﺏ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﺘﺠﻠﻲ ﺇﱃ ﺩﺍﺋﺮﺓ ﺍﳋﻔﺎﺀ‪ ،‬ﹼﰒ ‪‬ﺗ‪‬ﺘﺒ‪‬ﻊ‬
‫ﺃﳕﺎﻁ ﺃﻭ ﻃﺮﻕ ﺍﳌﻌﺎﳉﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﱵ ﻳﻘﺘﺮﺣﻬﺎ ﺍﻷﺻﻮﱄ‪ ،‬ﻭﺍﻟﱵ ﻻ ﺗﻜﺎﺩ ﲣﺮﺝ ﻋﻦ‬
‫ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﺍﻟﻌﺮﻑ‪ ،‬ﻭﺍﳊﺬﻑ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﺍﻟﻠﺴﺎﱐ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺗﺼﻮ‪‬ﺭ ﺍﻟﺸﺎﻃﱯ ﻟﻠﻤﻘﺎﺻﺪ‬
‫ﳝﺜﹼﻞ ﺭﻣﺰﺍ ﻭﻣﻌﻠﻤﺎ ﻣﻌﺮﻓﻴﺎ ﰲ ﻣﲑﺍﺙ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﺧﺼ‪‬ﺼﻨﺎ ﻟﻪ ﺣﻴ‪‬ﺰﺍ ﻧﻌﺮﺽ ﻓﻴﻪ‬
‫ﺭﻛﺎﻣﻪ ﺍﳌﺴﺎﻗﻲ ﺍﲡﺎﻩ ﺍﳌﻌﲎ‪.‬‬

‫‪-5‬ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻳﺮﻧﻮ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺇﱃ ﺗﻘﺮﻳﺐ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺑﲔ‬
‫ﺍﳌﺮﺟﻌﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﻭﺍﳌﺮﺟﻌﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﱵ ﻳﻌﺮﻓﻬﺎ ﺍﻟﻐﺮﺏ ﺍﻟﻴﻮﻡ‪ ،‬ﻣﻦ‬
‫ﺧﻼﻝ ﺗﻌﻘﹼﺐ ﻭﻣﻘﺎﺑﻠﺔ ﺑﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﰒ ﺟﻨﺤﻨﺎ ﺇﱃ ﺍﻗﺘﺮﺍﺡ‬
‫ﻭﺍﺳﺘﺤﺪﺍﺙ ﺗﺼﻨﻴﻒ ﻟﺴﺎﱐ ﺟﺪﻳﺪ‪ ،‬ﻋﺰﻟﻨﺎ ﻓﻴﻪ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺪﻻﻟﻴﺔ ﻋﻦ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﹼﰒ ﺧﺼﺼﻨﺎ ﻣﺴﺎﺣﺔ ﻧﻌﺮﺽ ﻓﻴﻬﺎ ﺃﻫ ‪‬ﻢ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﱵ ﻃﺮﻗﻬﺎ‬
‫ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻣﻊ ﻣﻘﺎﺭﻧﺘﻬﺎ ﲟﺎ ﺍﺳﺘﺠﺪ ﰲ ﺍﻟﺴﺎﺣﺔ ﺃﻭ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻨﻘﺪﻱ ﺍﳌﻌﻴﺶ ﻣﻦ‬
‫ﻣﻌﺎﺭﻑ ﻭﻣﻜﺘﺴﺒﺎﺕ‪.‬‬
‫ج‪7‬‬
‫‪ -6‬ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪ :‬ﹼﰎ ﲣﺼﻴﺼﻪ ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﺃﺑﺮﺯ ﻭﺃﻫﻢ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ‬
‫ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﻗﺎﻃﺒﺔ‪ ،‬ﻣﺸﲑﺍ ﺇﱃ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﺗﻠﻌﺒﻪ ‪ -‬ﻫﺬﻩ‬
‫ﺍﻟﻌﻼﻗﺎﺕ‪ -‬ﰲ ﺑﻨﺎﺀ ﻭﺗﺼﻮﺭ ﺍﳌﻌﲎ‪ ،‬ﻓﺄﺷﺮﻧﺎ ﺇﱃ‪ :‬ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪ ،‬ﻭﺍﳌﻄﻠﻖ‬
‫ﻭﺍﳌﻘﻴ‪‬ﺪ‪ ،‬ﻭﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻐﻤﻮﺽ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫‪ -7‬ﺧﺎﲤﺔ‪ :‬ﺿﻤ‪‬ﻨﺎﻫﺎ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳌﺘﻮﺍﺿﻊ‪.‬‬

‫ﻭﻗﺪ ﺗﻌﺪ‪‬ﺩﺕ ﺍﳌﻨﺎﻫﺞ ﺍﳌﺴﺘﻌﺎﻥ ‪‬ﺎ ﻟﺘﻌﺪ‪‬ﺩ ﻣﻨﺎﺣﻲ ﺍﻟﺒﺤﺚ ﻭﺗﺸﻌ‪‬ﺐ ﻣﺒﺎﺣﺜﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﰲ ﺗﻘﺼﻲ ﺣﻘﺎﺋﻖ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺑﺸﻘﻴﻬﺎ ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ‬
‫ﻓﻘﺪ ﲤﺜﻠﻨﺎ ﻣﻨﺎﻫﺞ ﺃﺧﺮﻯ‪ ،‬ﻣﻦ ﺃﳘﻬﺎ‪ :‬ﺍﳌﻨﻬﺞ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﻭﺍﻟﻼﺣﻘﺔ ﻟﻠﻈﺎﻫﺮﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﳌﻘﺎﺭﻥ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﻧﻘﺎﻁ ﺍﻻﺋﺘﻼﻑ ﻭﺍﻻﺧﺘﻼﻑ‬
‫ﻣﻦ ﺣﻴﺚ ﺍﺳﺘﺜﻤﺎﺭ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻭﺍﻟﺪﻻﻟﻴﺔ ﺑﲔ ﺍﻟﺰﺧﻢ ﻭﺍﻟﺮﺻﻴﺪ ﺍﳌﻌﺮﰲ ﺍﻷﺻﻮﱄ ﻭﻣﺜﻴﻠﻪ‬
‫ﺍﻟﻐﺮﰊ‪.‬‬

‫ﻭﻻﺷﻚ ﰲ ﺃ ﹼﻥ ﻣﺎ ﻣﻦ ﺩﺭﺍﺳﺔ ﻋﻠﻤﻴﺔ ﺇﻟﹼﺎ ﻭﺗﻌﺘﺮﺿﻬﺎ ﺻﻌﻮﺑﺎﺕ ﲨ‪‬ﺔ‪ ،‬ﻟﻌﻞ ﺃﳘﻬﺎ‬

‫ﻭﺃﺟﺪﺭﻫﺎ ﺫﻛﺮﺍ ‪ -‬ﰲ ﲝﺜﻨﺎ ﻫﺬﺍ‪-‬ﺃ ﹼﻥ ﳏﺎﻭﻟﺔ ﺗﺒﺼ‪‬ﺮ ﺍﻟﺘﺮﺍﺙ ﲟﻨﻈﺎﺭﻳﻦ‪ ،‬ﻣﻨﻈﺎﺭ ﺫﺍﺗﻪ‪ ،‬ﻭﻣﻨﻈﺎﺭ‬
‫ﺍﳌﻨﺠﺰ ﺍﳌﻌﺎﺻﺮ ﻟﻴﺲ ﺑﺎﻷﻣﺮ ﺍﳍﻴ‪‬ﻦ ﻛﻤﺎ ﻗﺪ ﻳﺘﻮﻫ‪‬ﻢ‪ ،‬ﺑﻞ ﻫﻮ ﺃﻋﻘﺪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺎﻧﺘﻈﺎﻡ ﺍﳌﺴﲑ‬
‫ﻭﺗﻮﺣ‪‬ﺪ ﺍﻟﺮﺅﻳﺘﲔ ﻗﺪ ﻳﺘﺤ ﹼﻘﻖ ﻟﻠﺒﺎﺣﺚ ﻃﻮﺍﻝ ﲝﺜﻪ ﰲ ﺍﻧﺴﺠﺎﻡ ﻣﻦ ﻏﲑ ﺍﺿﻄﺮﺍﺏ ﰲ ﺍﻟﺮﺅﻳﺔ‬
‫ﻭﻻ ﰲ ﺍﳌﺮﺋﻲ‪ ،‬ﻭﻗﺪ ﻳﺘﺤﻘﹼﻖ ﺑﻌﻀﻪ‪،‬ﻭﻗﺪ ﻻ ﻳﺘﺤﻘﻖ‪ ،‬ﻓﺤﺴﺒﻨﺎ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫ﻭﻟﻌ ﹼﻞ ﻣﻦ ﺃﻫ ‪‬ﻢ ﻣﺴﺎﻃﺮ ﺍﻟﺒﺤﺚ ﺳﻌﻴﻪ ﳓﻮ ﺇﻗﺮﺍﺭ ﺍﻷﻫﺪﺍﻑ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -‬ﺿﺮﻭﺭﺓ ﺍﻹﻓﺎﺩﺓ ﻣﻦ‪/‬ﻭﺍﺳﺘﻠﻬﺎﻡ ﺍﳉﻮﻫﺮ ﺍﳌﻌﺮﰲ ﺍﳊﺪﻳﺚ ﻭﺗﻄﻮﻳﻌﻪ ﳋﺪﻣﺔ ﻭﺑﻌﺚ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﳌﻌﺮﰲ ﺍﻟﻌﺮﰊ‪.‬‬
‫‪ -‬ﺍﳌﺴﺎﳘﺔ ﰲ ﺗﺄﺳﻴﺲ ﺩﺭﺱ ﺩﻻﱄ ﻭﺗﺪﺍﻭﱄ ﻋﺮﰊ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﲟﺨﺘﻠﻒ ﺣﻘﻮﻟﻪ‬
‫ﺍﳌﻌﺮﻓﻴﺔ ﻣﺎ ﻳ‪‬ﻌﺠ ‪‬ﺰ ﻭﻳﺜﲏ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫‪-‬ﺍﻟﻜﺸﻒ ﻋﻦ ﻧﺒﺎﻫﺔ ﺍﻷﺻﻮﱄ ﻭﻣﻨﻬﺠﻪ ﰲ ﻗﺮﺍﺀﺓ ﻭﲤﺜﻞ ﺍﻟﻨﺼﻮﺹ‪.‬‬
‫د‬
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‫ﻭﻣﻦ ﻭﺍﺟﺐ ﺍﻟﻘﻮﻝ ﰲ ‪‬ﺎﻳﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺷﻜﺮ ﺃﻫﻞ ﺍﻟﻨﻌﻢ‪ ،‬ﻓﺒﻌﺪ ﺷﻜﺮ ﺍﷲ ﻭﺍﻟﺜﻨﺎﺀ‬
‫ﻋﻠﻴﻪ ﲟﺎ ﻳﺴﺘﺤﻖ‪ ،‬ﺃﻭﺟ‪‬ﻪ ﺷﻜﺮﻱ ﺇﱃ ﺃﺳﺘﺎﺫﰐ ﺍﻟﻔﺎﺿﻠﺔ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺻﻔﻴﺔ ﻣﻄﻬﺮﻱ ﻋﻠﻰ ﻣﺎ‬
‫ﻗﺪﻣﺘﻪ ﻣﻦ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻭﺳﺪﺍﺩ ﺍﻟﺮﺃﻱ ﻭﺍﻟﻘﻮﻝ ﻭﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﻋﻠﻰ ﻋ‪‬ﻈﻢ ﺍﳋﹸﻠﻖ ﻭﺍﳌﻌﺎﻣﻠﺔ‬
‫ﻭﲟﺎ ﺣﺒﺘﲏ ﺑﻪ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻛﺬﺍ ﺃﻋﻀﺎﺀ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﺍﳌﻮﻗﹼﺮﻳﻦ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ‬
‫ﻗﺪ ﺃﺧﻄﺄﺕ ﻓﻬﺬﺍ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺎﺳﺘﻐﻔﺮ ﺍﷲ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ‪.‬‬

‫ه‬
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‫ـ‬
 ‫ﻣﺪﺧﻞ ﻋﺎﻡ ﺇﱃ ‪:‬‬
‫‪ -‬ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ‪.‬‬
‫‪ -‬ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪.‬‬
‫‪ -‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺪﺍﻭﻟﻴﺔ ‪.‬‬
‫‪ -‬ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﻌﻼﻣﺔ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ -‬ﺍﳌﻌﲎ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

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 ‫ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻭ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ ‪:‬‬
‫ﻟﻘﺪ ﺃﻓﺮﺯ ﻟﻨﺎ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻌﺮﰊ ﻧﻈﺮﻳﺎﺕ ﻛﺜﲑﺓ ﻭﺷﺎﻣﻠﺔ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﻔﺴ‪‬ﺮ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﺗﻔﺴﲑﺍ ﻳﻀﻄﻠﻊ ﲟﻜﺎﻧﺔ ﻭﺭﺗﺒﺔ ﻫﺎﻣﺔ ‪،‬ﺗﻜﺸﻒ ﻟﻨﺎ ﻭﻋﻲ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﰊ ﲟﺪﻯ ﺃﳘﹼﻴﺔ ﺗﻜﺜﻴﻒ‬
‫ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻟﻠﺨﻠﻮﺹ ﲜﻼﺀ ﺇﱃ ﲢﻠﻴﻞ ﻣﺴﺘﺴﺎﻍ ‪،‬ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﺍﳌﺘﻮﻃﹼﻨﺔ ﰲ ﻣﲑﺍﺙ ﻭﻣﻈﺎ ﹼﻥ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ ‪،‬ﻧﺬﻛﺮ ﻣﺎ ﻃﺮﺣﻪ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻣﻦ ﺁﻟﻴﺎﺕ‬
‫ﻋﻨﺪ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ‪،‬ﺃﻣﻜﻨﻬﺎ ﻣﻦ ﺩﻭﻥ ﻋﻮﺹ ﻭﻻ ﺣﻮﺹ)‪ (1‬ﺍﺳﺘﻠﻬﺎﻡ ﻭﺟﻠﻮ‬
‫ﺩﻻﻻﺕ ﺍﳋﻄﺎﺏ ﺑﺈﻳﻐﺎﻝ ﻓﻜﺮ ﰲ ﻣﻘﺎﺻﺪﻩ ﻭﺃﳕﺎﻁ ﺗﺸﻜﹼﻠﻪ‪.‬‬
‫ﻳﻌ ‪‬ﺪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ)‪ (2‬ﺑﻼ ﺷﻚ ﺣﻘﻼ ﺧﺼﺒﺎ ﻣﻦ ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪،‬ﻭﻣﻨﻬﺠﺎ‬
‫ﻟﻠﺘﻔﻜﲑ ﻭﺗﻔﺴﲑ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻓﻬﻮ ﺻﻮﺭﺓ ﻭﲡﻞ ﻟﻠﻌﻘﻞ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺮﺍﺋﺪ ﺍﻟﺬﻱ ﻳﻌﻜﺲ‬
‫ﺣﻀﺎﺭﺓ ﺳﺎﻟﻔﺔ ﺫﺍﺕ ﺃﻓﻖ ﺭﺣﺐ ﻣﻔﺘﻮﺡ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﺍﻟﱵ ﻣﺎﻓﺘﺌﺖ ﺗﺴﺘﻠﻬﻢ‬
‫ﺍﳉﻮﻫﺮ ﺍﳌﻌﺮﰲ ﻭﺗﻨﺘﺞ ﻟﻨﺎ ﺁﻟﻴﺎﺕ ﻟﻔﻬﻢ ﺍﻟﻨﺺ ﻭﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ﺗﺮﻋﺮﻋﺖ ﻭ‪‬ﻠﺖ ﻣﻦ ﻣﻌﲔ ﺍﻟﻨﺺ‬
‫ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﻳﺸﻜﹼﻞ ﻣﺮﻛﺰ ﺇﺷﻌﺎﻉ ﻭﺍﳌﻨﻄﻠﻖ ﻭﺍﻟﺴﺒﺐ ﺍﻟﻮﺟﻴﻪ ﰲ ﺑﻌﺚ ﺍﳌﻌﺮﻓﺔ ﺑﻜﻞ‬
‫ﺻﻨﻮﻓﻬﺎ‪.‬‬

‫)‪"-(1‬ﺍﳊﻮﺹ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﺗﺪﻝ ﻋﻠﻰ ﺿﻴﻖ ﺍﻟﺸﻲﺀ" ‪"،‬ﺍﻟﻌﻮﺹ ﺃﺻﻞ ﻳﺪﻝ ﻋﻠﻰ ﻗﻠﺔ ﺍﻹﻣﻜﺎﻥ"‪ .‬ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ‪،‬ﺍﺑﻦ ﻓﺎﺭﺱ ‪،‬ﲢـ‬
‫ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﻤﺮﻭ ‪،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪،‬ﺑﲑﻭﺕ ‪،‬ﺹ‪.721-289‬‬
‫)‪-(2‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪‬ﻋﻠﻢ ﻣﺆﱠﻟﻒ ﻣﻦ ﻣﺼﻄﻠﺤﲔ ‪،‬ﺍﻷﺻﻞ ﻭﻫﻮ ﺍﶈﺘﺎﺝ ﺇﻟﻴﻪ ‪،‬ﻭﺍﻟﻔﻘﻪ ﻭﻫﻮ ﻓﻬﻢ ﻏﺮﺽ ﺍﳌﺘﻜﻠﻢ ﻣﻦ ﻛﻼﻣﻪ ‪،‬ﻭﻫﻮ ﺃﻳﻀﺎ‬
‫ﺍﻟﻌﻠﻢ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻌﻤﻠ‪‬ﻴﺔ ﺍﳌﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻋﻴﺎ‪‬ﺎ ﲝﻴﺚ ﻻ ﻳﻌﻠﻢ ﻛﻮ‪‬ﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﺿﺮﻭﺭﺓ ‪ .‬ﻭﻋﻨﺪ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﺼﻄﻠﺤﲔ‬
‫ﻳﺼﺒﺢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﳎﻤﻮﻉ ﻃﺮﻕ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﲨﺎﻝ ﻭﻛﻴﻔﻴﺔ ﺍﻻﺳﺘﺪﻻﻝ ‪‬ﺎ ﻭﻛﻴﻔﻴﺔ ﺣﺎﻝ ﺍﳌﺴﺘﺪﻝ ‪‬ﺎ ‪.‬ﻳﻨﻈﺮ‬
‫ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ‪،‬ﲢﻘﻴﻖ ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ ﻭﻋﻠﻲ ﳏﻤﻮﺩ ﻣﻌﻮﺽ ‪،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ‪،‬ﻁ‪2‬‬
‫ﺳﻨﺔ ‪ 1999-1420‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ‪،‬ﺹ‪.7-6-5‬‬
‫ﻭﻳﺮﺟﻊ ﺍﻟﻔﻀﻞ ﰲ ﻇﻬﻮﺭ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻟﺸﺎﻓﻌﻲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺬﻱ ﻭﺿﻊ ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﻣﺪﻭﻧﺘﻪ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻭﺑﻌﺪﻩ ﱂ ﻳﺒﻖ ﺍﻟﺒﺤﺚ ﺍﻷﺻﻮﱄ ﻛﻤﺎ ﺗﺮﻛﻪ ﺳﺎﻛﻨﺎ ‪،‬ﺑﻞ ﺃﺧﺬ ﻳﻨﻤﻮ ﻭﻳﻀﺎﻑ ﺇﻟﻴﻪ ﺍﳉﺪﻳﺪ ‪،‬ﻭﻗﺪ ﻇﻬﺮﺕ ﻣﺪﺭﺳﺘﺎﻥ ﻣﺪﺭﺳﺔ ﺍﻷﺻﻮﻟﲔ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻭﻣﺪﺭﺳﺔ ﺍﻷﺻﻮﻟﻴﲔ ﺍﳌﺘﻜﻠﻤﲔ ‪،‬ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻓﻘﺪ ﺍﻣﺘﺰﺟﺖ ﰲ ﻛﺘﺎﺑﺎ‪‬ﻢ ﺍﻷﺻﻮﻝ ﺑﺎﻟﻔﻘﻪ ﻭﻛﺜﺮ ﺗﻔﺮﻳﻊ ﺍﳌﺴﺎﺋﻞ ﺍﳉﺰﺋﻴﺔ‬
‫ﻭﺫﻛﺮ ﺍﻷﻣﺜﻠﺔ ﻭ ﺍﻟﺸﻮﺍﻫﺪ ‪،‬ﻭﺑﻨﻴﺖ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻰ ﺍﻟﻨﻜﺖ ﺍﻟﻔﻘﻬﻴﺔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻓﻤﺴﺘﻨﺪﻩ ﻣﺪﺍﺭﻙ ﺍﻟﻌﻘﻮﻝ ﰲ‬
‫ﲡﺮﻳﺪ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺃﻱ ﹸﻃﺮﻕ ﺍﻟﺒﺤﺚ ﺍﻟﻜﻼﻣﻴﺔ‪.‬‬
‫ﻳﻨﻈﺮ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻋﻨﺪ ﻣﻔﻜﺮﻱ ﺍﻹﺳﻼﻡ ‪ ،‬ﻋﻠﻲ ﺳﺎﻣﻲ ﺍﻟﻨﺸﺎﺭ ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،1984 ،‬ﺑﲑﻭﺕ ‪ ،‬ﺹ ‪.88‬‬

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‫ﻭﻗﺪ ﺃﻟﻔﻴﻨﺎ ﺍﻟﻮﻋﻲ ﺑﻘﻴﻤﺔ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺎﺭﺯﺍ ﻭﻣﺮﺗﺴﻤﺎ ﰲ ﺍﻟﺬﻫﻦ ﺍﳌﻌﺮﰲ ﺍﻵﱐ ﲟﺎ ﻳﻨﺒﺊ‬
‫ﻋﻦ ﺍﳊﻀﻮﺭ ﺍﻟﺪﺍﺋﻢ ﻟﻠﻤﻮﺭﻭﺙ ﺍﳌﻌﺮﰲ ﺍﻟﻘﺪﱘ ﻭﺩﻭﺭﹺﻩ ﰲ ﺇﺛﺮﺍﺀ ﺍﻟﺪﺭﺱ ﺍﳌﻌﺮﰲ ﺍﳊﺪﻳﺚ ‪،‬ﻓﻘﺪ‬
‫ﺫﻫﺐ ﺍﳉﺎﺑﺮﻱ ﺇﱃ ﺃ ﹼﻥ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺮﻣﺘﻬﺎ ﳝﻜﻦ ﺃﻥ ﺗﻔﻬﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃ‪‬ﺎ‬
‫ﺣﻀﺎﺭﺓ ﻓﻘﻪ ﻭﺫﻟﻚ ﺑﻨﻔﺲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺣﲔ ﻧﻘﻮﻝ ﻋﻨﻬﺎ ﺇ‪‬ﺎ‬
‫ﺣﻀﺎﺭﺓ ﻓﻠﺴﻔﺔ‪،‬ﻭﻋﻠﻰ ﺍﳊﻀﺎﺭﺓ ﺍﻷﻭﺭﺑﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺣﲔ ﻧﺼﻔﻬﺎ ﺑﺄ‪‬ﺎ ﺣﻀﺎﺭﺓ ﻋﻠﻢ ﻭﺗﻘﻨﻴﺔ‪.‬‬
‫ﻭﺯﺍﺩ ﺍﻷﻣﺮ ﺗﺄﻛﻴﺪﺍ ﺑﻘﻮﻟﻪ"ﺇ‪‬ﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣ‪‬ﻬﻤ‪‬ﺔ ﺍﻟﻔﻘﻪ ﻫﻲ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﻤﺠﺘﻤﻊ ‪،‬ﻓﺈﻥ ‪‬ﻣ ‪‬ﻬﻤ‪‬ﺔ‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻫﻲ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﻌﻘﻞ ﻟﻴﺲ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﻭﺣﺪﻩ؛ ﺑﻞ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﰊ ﺫﺍﺗﻪ ﻛﻤﺎ‬
‫ﺗﻜﻮﻥ ﻭﻣﺎﺭﺱ ﻧﺸﺎﻃﻪ ﺩﺍﺧﻞ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪،‬ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ‬
‫ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻻ ﺗﻘﻞ ﺃﳘﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﻜﻮﻳﻦ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﰊ ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻬﺞ‬
‫) ‪(1‬‬
‫ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺩﻳﻜﺎﺭﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﻜﻮﻳﻦ ﺍﻟﻔﻜﺮ ﺍﻟﻔﺮﻧﺴﻲ ﺧﺎﺻﺔ ﻭﺍﻟﻌﻘﻼﻧﻴﺔ ﺍﻷﻭﺭﺑﻴﺔ ﻋﺎﻣﺔ"‪.‬‬
‫ﰲ ﻣﺘﻜﺎﻣﻞ ﺃﺧﺮﺟﻪ ﺍﻟﻌﺮﰊ ﻟﻠﻨﺎﺱ‬ ‫ﻧﺘﻔﻖ ﰲ ﺍﻟﺮﺃﻱ ﻣﻊ ﺍﳉﺎﺑﺮﻱ ﻭﻧﻌﺘﻘﺪ ﺃ ﹼﻥ ﺃﻫ ‪‬ﻢ ﻧﻈﺎﻡ ﻣﻌﺮ ﹼ‬
‫ﻫﻮ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺍﻟﺬﻱ ﻳﺘﺴﺎﻭﻯ ﰲ ﺍﻷﳘﻴﺔ ﺇﻥ ﱂ ﻳﺰﺩ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡ ﺍﳌﻌﺮﰲ ﺍﻟﻠﻐﻮﻱ‬
‫"ﻓﻜﻼﻡ ﺍﻟﻌﺮﺏ ﻣﺘﺴﻊ ﻭﻃﺮﻕ ﺍﻟﺒﺤﺚ ﻓﻴﻪ ﻣﺘﺸﻌ‪‬ﺒﺔ ‪،‬ﻓﻜﺘﺐ ﺍﻟﻠﻐﺔ ﺗﻀﺒﻂ ﺍﻷﻟﻔﺎﻅ ﻭ ﺍﳌﻌﺎﱐ‬
‫ﺍﻟ ﹼﻈﺎﻫﺮﺓ ﺩﻭﻥ ﺍﳌﻌﺎﱐ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﱵ ﻳﺘﻮﺻ‪‬ﻞ ﺇﻟﻴﻬﺎ ﺍﻷﺻﻮﱄ ﺑﺎﺳﺘﻘﺮﺍﺀ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻠﻐﻮﻱ‬
‫ﻓﻬﻨﺎﻙ ﺇﺫﻥ ﺩﻗﺎﺋﻖ ﻻ ﻳﺘﻌ ‪‬ﺮﺽ ﳍﺎ ﺍﻟﻠﻐﻮﻱ ﻭ ﻻ ﺗﻘﺘﻀﻴﻬﺎ ﺻﻨﺎﻋﺔ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻟﻜﻦ ﻳﺘﻮﺻ‪‬ﻞ ﺇﻟﻴﻬﺎ‬
‫)‪(2‬‬
‫ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﺎﺳﺘﻘﺮﺍﺀ ﺧﺎﺹ ﻭ ﺃﺩﻟﹼﺔ ﺧﺎﺻ‪‬ﺔ"‪.‬‬
‫ﻟﻘﺪ ﺃﺩﺭﻙ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺃ ﹼﻥ ﺗﻨﺎﻭﻝ ﺍﳌﻌﲎ ﻻﺑ ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ ﻋﺪ‪‬ﺓ ؛ﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻌﹼﻠﻖ‬
‫ﺑﺎﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺪﺭﺱ ﺍﻟﻠﺴﺎﱐ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻌﹼﻠﻖ ﲟﻘﺼﻮﺩ ﺍﳌﺘﻜﻠﹼﻢ‬
‫ﻭﺍﳌﺨﺎﻃﺐ ﻳﻘﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪" :‬ﺍﻋﻠﻢ ﺃ ﹼﻥ ﻣﻦ ﱂ ﳛﻜﻢ ﺩﻻﻻﺕ ﺍﻟﻠﻔﻆ ‪ ،‬ﻭ ﻳﻌﻠﻢ ﺃﻥ ﻇﻬــﻮﺭ‬

‫)‪ (1‬ﺗﻜﻮﻳﻦ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﰊ ‪ ،‬ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻱ ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ ‪ ،‬ﺳﻨﺔ ‪ ، 1984‬ﺑﲑﻭﺕ ‪،‬ﺹ ‪.100‬‬
‫)‪ (2‬ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻋﻨﺪ ﻣﻔﻜﺮﻱ ﺍﻹﺳﻼﻡ ‪ ،‬ﻋﻠﻲ ﺳﺎﻣﻲ ﺍﻟﻨﺸﺎﺭ ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺳﻨﺔ ‪ ، 1984‬ﺑﲑﻭﺕ ‪ ،‬ﺹ ‪. 91‬‬

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 ‫ﺍﳌﻌﲎ ﻣﻦ ﺍﻟﻠﻔﻆ ﺗﺎﺭﺓ ﻳﻜﻮﻥ ﺑﺎﻟﻮﺿﻊ ﺍﻟﻠﻐﻮﻱ ﺃﻭ ﺍﻟﻌﺮﰲ ﺃﻭ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﺇﻣﺎ ﰲ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻔﺮﺩﺓ‬
‫ﻭ ﺇﻣﺎ ﰲ ﺍﳌﺮﻛﹼﺒﺔ ‪،‬ﻭ ﺗﺎﺭﺓ ﲟﺎ ﺍﻗﺘﺮﻥ ﺑﻪ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﱵ ﲡﻌﻠﻬﺎ ﳎﺎﺯﺍ ‪،‬ﻭ ﺗﺎﺭﺓ ﲟﺎ ﻳﺪ ﹼﻝ‬
‫ﻋﻠﻴﻪ ﺣﺎﻝ ﺍﳌﺘﻜﻠﱢﻢ ﻭ ﺍﳌﺨﺎﻃﺐ ﻭ ﺍﳌﺘﻜﻠﱠﻢ ﻓﻴﻪ ﻭ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﻌﻴ‪‬ﻦ ﺃﺣﺪ ﳏﺘﻤﻼﺕ‬
‫ﺍﻟﻠﻔﻆ ‪،‬ﺃﻭ ﻳﺒﻴ‪‬ﻦ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﻫﻮ ﳎﺎﺯﻩ ‪،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻌﻄﻲ ﺍﻟﻠﻔﻆ ﺻﻔﺔ‬
‫)‪(1‬‬
‫ﺍﻟﻈﻬﻮﺭ ‪،‬ﻭ ﺇﻻ ﻓﻘـﺪ ﻳﺘﺨﺒ‪‬ﻂ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ‪" .‬‬
‫ﻭﻗﺪ ﺗﺎﺑﻊ ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺑﺘﺄﻛﻴﺪﻩ ﺿﺮﻭﺭﺓ ﺍﻟﻮﻋﻲ ﺑﺎﻟﺪﻻﻻﺕ ﰲ ﺇﺛﺒﺎﺕ‬
‫ﺃﳕﺎﻁ ﺍﻹﺩﺭﺍﻙ ﺑﻘﻮﻟﻪ‪" :‬ﳌﹼﺎ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺘﺨﺎﻃﺐ ﺍﻟﺘﻘﺎﺀ ﻗﺼﺪ ﺍﳌﺘﻜﻠﻢ ﻭ ﻓﻬﻢ ﺍﳌﺨﺎﻃﺐ‬
‫ﻋﻠﻰ ﻣﻌﲎ ﻭﺍﺣﺪ ﻛﺎﻥ ﺃﺻﺢ ﺍﻹﻓﻬﺎﻡ ﻭﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺎﳋﻄﺎﺏ ﻣﺎ ﺍﻟﺘﻘﻰ ﻓﻴﻪ ﻓﻬﻢ ﺍﻟﺴﺎﻣﻊ‬
‫ﻭ ﻣﺮﺍﺩ ﺍﳌﺘﻜﻠﻢ ﻭ ﻫﺬﺍ ﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻟﻔﻘﻪ ")‪،(2‬ﺬﺍ ﺗﺒﻴ‪‬ﻦ ﺍﻟﺘﻘﺎﺀ ﺍﳌﻨﻈﻮﺭ ﺍﻷﺻﻮﱄ ﻣﻊ ﺍﳌﻨﻈﻮﺭ‬
‫ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ ‪،‬ﻓﻘﺪ ﺗﻔﻄﹼﻦ ﻭﺃﺩﺭﻙ ﺃ ﹼﻥ ﺍﻟﺘﺨﺎﻃﺐ ﺍﻟﻠﻐﻮﻱ ﻟﻴﺲ ﻣﺴﻨﺪﺍ ﺇﱃ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﺍﻟﻮﺿﻌﻴﺔ )ﺍﻟﺪﻻﻟﺔ( ﻓﺤﺴﺐ ‪،‬ﺑﻞ ﻻﺑﺪ ﻣﻦ ﻋﻨﺎﺻﺮ ﺗﺪﺍﻭﻟﻴﺔ ﻭ ﻣﻨﻄﻘﻴﺔ ﺗﻜﻮﻥ ﻫﻲ ﺍﻷﺳﺎﺱ‬
‫ﻻﺳﺘﺠﻼﺀ ﺍﳌﻌﲎ ‪،‬ﻭ ﻫﻨﺎ ﺑﺎﻟﺬﺍﺕ ﺃﺧﺬ ﻣﺼﻄﻠﺢ ﺍﻟﻜﻔﺎﻳﺔ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﻟﺪﺭﺱ ﺍﳌﻌﺮﰲ ﺍﳊﺪﻳﺚ‬
‫ﻣﻔﻬﻮﻣﺎ ﻭﺍﺳﻌﺎ ‪،‬ﲝﻴﺚ ﺃﺻﺒﺢ ﻳﻌﲏ ﻭﻳﻔﺮﺽ ﺃﻧ‪‬ﻪ ﻻ ﻳﺼﺪﻕ ﻋﻠﻰ ﻣﺘﻜﻠﹼﻢ ﻟﻐﺔ ﻣﺎ ﺃﻧ‪‬ﻪ ﻗﺎﺩﺭ ﻋﻠﻰ‬
‫)‪(3‬‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﺇﻻ ﲟﻮﺟﺐ ﺛﻼﺙ ﺁﻟﻴﺎﺕ‪:‬‬
‫‪ -‬ﺍﻵﻟﻴﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻹﺩﺭﺍﻙ ﺍﻟﻜﺎﰲ ﻟﻠﻤﻮﺍﺿﻌﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ؛ﺃﻱ ﲤﻠﹼﻚ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻻﻟﻴﺔ‬
‫ﲤﻠﻜﺎ ﻳﺴﺘﺪﻋﻲ ﺷﻴﺌﲔ ‪،‬ﺍﻷﻭ‪‬ﻝ ‪ :‬ﺍﻟﻔﻬﻢ ‪ ،‬ﻭ ﺍﻟﺜﺎﱐ ‪ :‬ﺣﺴﻦ ﺍﻹﺳﻘﺎﻁ ﺃﻭ ﺍﻟﺘﻮﻇﻴﻒ ‪.‬‬

‫)‪ (1‬ﺍﻟﺘﺴﻌﻴﻨﻴﺔ‪ :‬ﳎﻤﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ‪،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪،‬ﲨﻌﻬﺎ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﻗﺎﺳﻢ ﻭﻭﻟﺪﻩ ﳏﻤﺪ ‪ ،‬ﲢﻘﻴﻖ ﻋﺎﻣﺮ ﺍﳉﺰﺍﺭ ﻭ ﺃﻧﻮﺭ ﺍﻟﺒﺎﺯ ‪،‬ﺩﺍﺭ‬
‫ﺍﻟﻮﻓﺎﺀ ‪،‬ﻁ‪، 1997، 1‬ﺍﻟﺮﻳﺎﺽ‪ .129-128 /5‬ﻭ ﻳﻨﻈﺮ ﺍﻻﺳﺘﻘﺎﻣﺔ ‪،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ‬
‫ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ ‪ .10/1 ، 1983‬ﻭﻳﻨﻈﺮ ﺍﻟﻌﺒﻮﺩﻳﺔ ‪،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ‪،‬ﻁ ‪5،1399‬ﻫـ‪،‬ﺑﲑﻭﺕ‬
‫ﺹ ‪.77‬‬
‫)‪ (2‬ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ ﻋﻠﻰ ﺍﳉﻤﻬﻴﺔ ﻭ ﺍﳌﻌ ﹼﻄﻠﺔ ‪،‬ﺍﺑﻦ ﻗ‪‬ﻴﻢ ﺍﳉﻮﺯﻳﺔ ‪،‬ﺣﻘﻘﻪ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﺧﻴﻞ ‪،‬ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ ‪،‬ﻁ‪، 3‬ﺳﻨﺔ‬
‫‪ 1998 1418‬ﻡ ‪،‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ‪،‬ﺹ ‪.501-500‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭ ﺍﻟﺘﺨﺎﻃﺐ ‪،‬ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ ﻋﻠﻲ ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳉﺪﻳﺪ ‪،‬ﻁ ‪،1‬ﺳﻨﺔ ‪، 2004‬ﺑﲑﻭﺕ‬
‫ﺹ ‪.38‬‬

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‫‪ -‬ﺍﻵﻟﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺘﻤﺘﻊ ﺑﻘﺪﺭﺓ ﻋﻘﻠﻴﺔ ﲤﻜﹼﻨﻪ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﱵ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ‬
‫ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻌﲎ‪.‬‬
‫‪ -‬ﺍﻵﻟﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃ ﹼﱂ ﺑﺄﺻﻮﻝ ﺍﶈﺎﺩﺛﺔ‪ ،‬ﺍﻟﱵ ﺗﺴﻌﻔﻨﺎ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻔﺎﻫﻴﻢ ﻋﻨﺪ ﺍﻟﺘﺨﺎﻃﺐ‬
‫ﻭﺍﻟﺘﺤﺎﻭﺭ‪.‬‬
‫ﻭ ﻫﺬﻩ ﺍﻵﻟﻴﺎﺕ ﻫﻲ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﱵ ﻻﺑ ‪‬ﺪ ﻣﻦ ﺗﻮﺍﻓﺮﻫﺎ ﰲ ﺍ‪‬ﺘﻬـﺪ‬
‫ﻭﺍﳌﻔﱵ ﻓﺠﺎﺀ ﺍﻷﺻﻮﱄ ﻭ ﺭﲰﻬﺎ ﻭ ﺑﻴ‪‬ﻨﻬﺎ ؛ﻟﻜﻲ ﻳﺴﲑ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻘﻴﻪ ﻭ ﻳﺒﲏ ﻋﻠﻴﻬﺎ ﻓﺘﺎﻭﻳﻪ‬
‫ﻭ ﻣﱪ‪‬ﺭ ﺫﻟﻚ ﺃ ﹼﻥ ﺳﻌﺔ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭ ﻛﺜﺮﺓ ﻭﺟﻮﻫﻪ ﻭ ﲨﺎﻉ ﻣﻌﺎﻧﻴﻪ ﻭ ﺗﻔﺮ‪‬ﻗﻬﺎ ﺗﺴﺘﺪﻋﻲ‬
‫ﺃﳕﺎﻃﺎ ﻭﺃﻧﺴﺎﻗﺎ ﺗﻜﻮﻥ ﲟﺜﺎﺑﺔ ﳏﺪﺩﺍﺕ ﺗﻜﺸﻒ ﺍﳌﺮﺍﺩ ‪،‬ﻭ ﻻ ﻏﺮﺍﺑﺔ ﺇﺫ ﺫﺍﻙ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﻄﻠﻖ‬
‫ﺃﻭ ﺃﻭ‪‬ﻝ ﻣﺎ ﻳﺘﺠﻪ ﺇﻟﻴﻪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻣﻦ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻌﲎ ﻫﻮ ﲢﺮﻳﺮ ﺍﻷﻟﻔﺎﻅ )ﺍﻟﻌﻼﻣﺎﺕ(‬
‫ﲟﺎ ﰲ ﺫﻟﻚ ﲢﺮﻳﺮﻫﺎ ﺩﻻﻟﻴﺎ ﻭ ﺣﱴ ﺗﺪﺍﻭﻟﻴﺎ‪.‬‬
‫ﻓﻤﻦ ﻗﺎﻝ ﻟﺰﻭﺟﺘﻪ" ﺇﻥ ﺧﺮﺟﺖ ﻣﻦ ﺍﳌﱰﻝ ﻓﺄﻧﺖ ﻃﺎﻟﻖ"‪،‬ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻻﻟ ﹸﺔ ﺍﻟﻮﺿﻌﻴﺔ‬
‫ﺃﻭﺍﳌﻌﲎ ﺍﻟﻮﺿﻌ ‪‬ﻲ ﻳﻘﻊ ﺍﻟﻄﻼﻕ‪ ،‬ﻟﻜﻦ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ ﺍﻟﺘﺪﺍﻭﱄ ﻓﺈ ﹼﻥ ﺍﻟﻘﻀﻴﺔ ﻣﻨﻈﻮﺭ ﺇﻟﻴﻬﺎ‬
‫ﲟﻨﻈﺎﺭ ﻣﻘﺼﺪﻳﺔ ﺍﳌﺘﻜﻠﹼﻢ ‪ ،‬ﺇﻥ ﺃﺭﺍﺩ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﺘﺨﻮﻳﻒ ﻻ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﱂ ﻳﻘﻊ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ‬
‫ﺤﺚ‬ ‫ﺍﻹﻳﻘﺎﻉ ﺍﳉﺎﺯﻡ ﺣﺼﻞ ﺍﻟﻄﻼﻕ)‪ ،(1‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﹼﰎ ﺗﺴﻄﲑ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﻟﺘﺒ ‪‬‬
‫ﺍﻷﺻﻮﱄ"ﺍﻟﻌﱪﺓ ﺑﺎﳌﻘﺎﺻﺪ" ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﺑـ "ﺇﻧ‪‬ﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴ‪‬ﺎﺕ")‪. (2‬‬

‫ﻱ ﻓﻴﻤﺎ ﻳﺘﺨﺮﺝ ﻋﻠﻰ ﺍﻷﺻﻮﻝ ﺍﻟﻨﺤﻮﻳﺔ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻨﻮﻱ ‪،‬ﲢـ‪:‬ﳏﻤﺪ ﺣﺴﻦ‬
‫)‪ (1‬ﻳﻨﻈﺮﺍﻟﻜﻮﻛﺐ ﺍﻟﺪ‪‬ﺭ ‪‬‬
‫ﻋﻮﺍﺩ ﺩﺍﺭ ﻋﻤﺎﺭ ‪ ،‬ﻁ‪، 1985، 1‬ﺍﻷﺭﺩﻥ ‪،‬ﺹ‪.205‬‬
‫)‪ (2‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ "ﺑﺪﺀ ﺍﻟﻮﺣﻲ"‪ (9/1):‬ﻭﻣﺴﻠﻢ ﰲ "ﺍﻹﻣﺎﺭﺓ‪ (35/13):‬ﻭﻏﲑﳘﺎ‪.‬‬

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 ‫ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪:‬‬
‫ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺑﻮﺻﻔﻬﺎ ﻋﻠﻤﺎ ﻟﻠﺘﺨﺎﻃﺐ ﻭﺍﻟﺘﺤﺎﺩﺙ ﻭﺍﻟﺘﺤﺎﻭﺭ ‪ pragmatique‬ﻳﺘﺮﲨﻬﺎ‬
‫ﺍﻟﻠﺴﺎﻧﻴﻮﻥ ﺑﻌ ‪‬ﺪﺓ ﺗﺮﲨﺎﺕ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻋﻠﻢ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﻭﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ‬
‫ﻭﺍﻹﻓﻌﺎﻟﻴﺔ‪ ،‬ﻭﺍﻟﺴﻴﺎﻗﻴﺔ‪ ،‬ﻭﺍﻟﺬﺭﺍﺋﻌﻴﺔ‪ ،‬ﻭﺣﱴ ﺍﻟﻨﻔﻌﻴﺔ‪ .‬ﺗﻌ ‪‬ﺪ ﻋﻠﻤﺎ ﻣﺘﻔﺮ‪‬ﻋﺎ ﻋﻦ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﳊﺪﻳﺜﺔ‬
‫ﺺ ﻋﻠﻰ ﺫﻟﻚ ﻛﺎﺭﻧﺎﺏ ‪ R.Carnap‬ﺗﺴﻌﻰ ﺇﱃ‬ ‫ﺑﻞ ﻫﻲ "ﻗﺎﻋﺪﺓ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ")‪ (1‬ﻛﻤﺎ ﻧ ‪‬‬
‫ﺍﺳﺘﻜﺸﺎﻑ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻹﺟﺮﺍﺋﻴﺔ ﺍﻟﱵ ﳛﺘﻜﻢ ﺇﻟﻴﻬﺎ ﰲ ﲢﺪﻳﺪ ﺍﳌﻌﲎ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺮﻛﻴﺰ‬
‫ﻋﻠﻰ ﺛﻨﺎﺋﻴﺔ ﺍﳌﺘﻠ ‪‬ﻔّﻆ ﻭﺍﳌﺘﻠﻔﱠﻆ ﺑﻪ ﰲ ﺳﻴﺎﻕ ﺍﻻﺳﺘﻌﻤﺎﻝ‪.‬‬
‫ﻭﺗﺮﻛﹼﺰ ﰲ ﺗﻌﺎﻣﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﻟﻜﻼﻣﻲ ﻭﻋﻨﺎﺻﺮ ﻟﺴﺎﻧﻴﺔ ﺃﺧﺮﻯ ﺗﺘﺠﺎﻭﺯ ﳏ ‪‬ﺪﺩﺍﺕ ﺍﻟﺪﻻﻟﺔ‬
‫ﺇﱃ ﺩﺭﺍﺳﺔ ﻣﺪﻯ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻜﺸﻒ ﻋﻠﻰ ﻗﺼﺪﻳﺔ ﺍﳌﺘﻜﹼﻠﻢ ﻣﻦ ﺧﻼﻝ ﺇﺣﺎﻟﺔ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﻟﺴﻴﺎﻕ‬
‫ﳌﻌﺮﻓﺔ ﻣﺪﻯ ﺍﻟﺘﻄﺎﺑﻖ ﺃﻭ ﻋﺪﻡ ﺍﻟﺘﻄﺎﺑﻖ ﺑﲔ ﺩﻻﻟﺔ ﺍﻟﻘﻮﻝ ﻟﺴﺎﻧﻴﺎ ﻭﻇﺮﻭﻑ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻟﻠﻜﺸﻒ‬
‫ﻋﻦ ﳎﻤﻮﻋﺔ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺗﺘﺤ ﹼﻜﻢ ﺑﺘﺤﺪﻳﺪ ﺩﻻﻟﺔ ﺍﳌﻨﻄﻮﻕ ﺳﻴﺎﻗﻴﺎ)‪.(2‬‬
‫ﻭﳍﺎ ﰲ ﺍﳌﺆﹼﻟﻔﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻋ ‪‬ﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫‪ -‬ﺷﺎﺭﻝ ﻣﻮﺭﻳﺲ ‪ ": Charles Morris‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺟﺰﺀ ﻣﻦ ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺔ ﺍﻟﱵ ﺗﻌﺎﰿ‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﻼﻣﺎﺕ ﻭﻣﺴﺘﺨﺪﻣﻲ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ")‪.(3‬‬
‫‪ -‬ﺁﻥ ﻣﺎﺭﻱ ﺩﻳﻠﺮ )‪ (Anne Marie Diller‬ﻭﻓﺮﺍﻧﺴﻮﺍ ﺭﻳﻜﺎﻧﺎﰐ) ‪François‬‬
‫‪ ": (Récanati‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻫﻲ ﺩﺭﺍﺳﺔ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻐﺔ ﰲ ﺍﳋﻄﺎﺏ")‪.(4‬‬
‫ــــــــــ‬
‫‪(1)-La pragmatique, Françoise Armenguad ,puf ,4 em Édition‬‬
‫‪1999 ,p3.‬‬
‫)‪-(2‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻣﻨﻬﺠﺎ ﻧﻘﺪﻳﺎ‪ ،‬ﻣﻌﻦ ﺍﻟﻄﺎﺋﻲ‪ ،‬ﳎﻠﺔ ﺍﻷﺩﻳﺐ‪ ،‬ﻉ‪ ،58‬ﺳﻨﺔ ‪ ،2005‬ﺑﻐﺪﺍﺩ‪ ،‬ﺹ‪.22‬‬
‫‪(3)-Fondements des théories des signes, Charles Morris, in langage. n‬‬
‫‪°35.Septembre 1974. P19.‬‬
‫)‪-(4‬ﺍﳌﻘﺎﺭﺑﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻓﺮﺍﻧﺴﻮﺍﺯ ﺃﺭﻣﻴﻨﻜﻮ‪ ،‬ﺗﺮ‪ :‬ﺳﻌﻴﺪ ﻋﻠﻮﺵ‪ ،‬ﻣﺮﻛﺰ ﺍﻹﳕﺎﺀ ﺍﻟﻘﻮﻣﻲ‪) ،‬ﺩ ﺕ ﻁ(‪ ،‬ﺹ‪.80‬‬

‫‪15‬‬
‫‪ -‬ﻓﺮﺍﻧﺴﻮﺍﺯ ﺃﺭﻣﻴﻨﻜﻮ )‪ ":(Françoise Arminguad‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻋﻠﻢ ﺍﻻﺳﺘﻌﻤﺎﻝ‬
‫ﺍﻟﻠﺴﺎﱐ ﺿﻤﻦ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﺑﺘﻮ ‪‬ﺳﻊ ﺃﻛﺜﺮ ﻫﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﻼﻣﺎﺕ ﺿﻤﻦ ﺍﻟﺴﻴﺎﻕ")‪.(1‬‬
‫‪ -‬ﺟﻴﻒ ﻓﲑﺗﺸﲑﻥ )‪ (Jef Verschueren‬ﺫﻛﺮ ﺗﻌﺮﻳﻔﺎ ﻟﻠﺘﺪﺍﻭﻟﻴﺔ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‬
‫ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺩﺃﺑﺖ ﺍﳌﺮﺍﺟﻊ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ‪ ":‬ﺇﻧ‪‬ﻨﺎ ﻧﻌﲏ ﺑﺎﻟﺘﺪﺍﻭﻟﻴﺔ ﻋﻠﻢ‬
‫ﻋﻼﻗﺔ ﺍﻟﻌﻼﻣﺔ ﲟﺆﻭ‪‬ﻟﻴﻬﺎ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﺪﻗﻴﻖ ﻟﻠﺘﺪﺍﻭﻟﻴﺔ ﺃﻥ ﻧﻘﻮﻝ ﺇﻧ‪‬ﻬﺎ ﺗﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﺍﳉﻮﺍﻧﺐ ﺍﳊﻴﻮﻳﺔ ﻟﻌﻠﻢ ﺍﻟﻌﻼﻣﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﻛﻞ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ‬
‫ﺗﻈﻬﺮ ﰲ ﺗﻮﻇﻴﻒ ﺍﻟﻌﻼﻣﺎﺕ")‪.(2‬‬
‫ﻭ ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺗﻌﺮﻳﻔﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺗﺮﺗﺒﻂ ﺑﻔﻜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﱵ ﺗﺮﺩ‪‬ﺩﺕ ﰲ‬
‫ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﲨﻴﻌﻬﺎ ﺑﺸﻜﻞ ﺃﻭ ﺑﺂﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﹼﺪ ﺩﻭﺭﻩ ﰲ ﳒﺎﺡ ﺍﻟﺘﻮﺍﺻﻞ ﻭﺍﻟﻌﻤﻞ‬
‫ﺍﻟﺘﺪﺍﻭﱄ‪ ،‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻧ‪‬ﻪ ﺗﻴﻤﺔ ﻣﺸﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﺗﺮﺍﺛﻨﺎ ﺍﳌﻌﺮﰲ ﺍﻟﻌﺮﰊ ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺴﺘﻘﻞ‬
‫ﺃﻭ ﻳﻌﺮﻑ ﺑﻮﺻﻔﻪ ﻋﻠﻤﺎ ﻗﺎﺋﻤﺎ ﺑﺬﺍﺗﻪ‪ ،‬ﰲ ﺣﲔ ﳒﺪ ﺍﳌﺼﻄﻠﺢ ﺍﻵﺧﺮ ﺍﳌﺘﺪﺍﻭﻝ ﰲ ﺍﻟﺪﺭﺱ‬
‫ﺍﻟﻠﺴﺎﱐ ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺍﻟﻮﺿﻊ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻔﺮﺽ ﻋﻠﻤﻴﺘﻪ ﰲ ﺗﺮﺍﺛﻨﺎ ﺍﻟﻘﺪﱘ ﻭﻳﺸﻐﻞ ﺑﺎﻟﺘﺎﱄ‬
‫ﺣﻴ‪‬ﺰﺍ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺎﺕ ﺍﳌﻜﺘﻮﺑﺔ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻧﻌﺪﻡ ﻣﻦ ﺑﻌﺾ ﺍﶈﺎﻭﻻﺕ ﺍﳉﺎﺩﺓ ﻟﺼﻮﻍ ﻋﻠﻢ‬
‫ﻟﻠﺘﺨﺎﻃﺐ ﺍﻹﺳﻼﻣﻲ ﻳﺄﰐ ﻋﻠﻰ ﺃﺻﻮﻟﻪ ﻭﻧﻈﺮﻳﺎﺗﻪ ﻭﻣﻨﺎﻫﺠﻪ ﻛﻤﺎ ﻓﻌﻞ ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ‬
‫ﻋﻠﻲ ﰲ ﻛﺘﺎﺑﻪ ﻋﻠﻢ ﺍﻟﺘﺨﺎﻃﺐ ﺍﻹﺳﻼﻣﻲ ‪. Médiéval islamic pragmatics‬‬

‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.11‬‬
‫)‪ (2‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺇﺷﻜﺎﻟﻴﺔ ﺍﳌﻔﺎﻫﻴﻢ ﺑﲔ ﺍﻟﺴﻴﺎﻗﲔ ﺍﻟﻐﺮﰊ ﻭﺍﻟﻌﺮﰊ‪ ،‬ﻋﻴﺪ ﺑﻠﺒﻊ‪ ،‬ﳎﻠﺔ ﺳﻴﺎﻗﺎﺕ‪ ،‬ﺍﻟﻌﺪﺩ‪ ،1‬ﻁ‪1‬‬
‫ﺳﻨﺔ‪ ،2007‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.36‬‬

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 ‫‪sémantique - pragmatique‬‬ ‫ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪:‬‬
‫ﺣﻮﻯ ﺍﻟﺘﺮﺍﺙ ﺍﳌﻌﺮﰲ ﺍﻟﻌﺮﰊ ﻧﻈﺮﻳﺎﺕ ﻛﺜﲑﺓ ﻭﻣﺘﻨﻮ‪‬ﻋﺔ ﻣﺎ ﺍﺳﺘﻌﺼﻰ ﻋﻠﻴﻬﺎ ﲢﻠﻴﻞ ﻭﺗﻔﺴﲑ‬
‫ﻃﺒﻴﻌﺔ ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ ﻭﲡﻠﹼﻴﺎﺗﻪ‪ ،‬ﻭﻣﻦ ﺑﲔ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﱵ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﻨﻔﺬ ﺇﱃ‬
‫ﺍﳌﻌﲎ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﻟﻘﺪﱘ ﻣﺎ ﲰ‪‬ﺎﻩ ﺍﻷﺻﻮﻟﻴﻮﻥ ﰲ ﻣﺼﻨ‪‬ﻔﺎ‪‬ﻢ ﺑﺎﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ‪ ،‬ﻭﳘﺎ‬
‫ﺃﺩﺍﺗﺎﻥ ﺗﻨﻀﻮﻱ ﲢﺘﻬﻤﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻵﻟﻴﺎﺕ ﺍﻹﺟﺮﺍﺋﻴﺔ ﺗﻜﻔﻞ ﻟﻨﺎ ﺗﻌﻴﲔ ﻣﻘﺼﺪﻳﺔ ﺍﳋﻄﺎﺏ‬
‫ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻋﻨﺎﺻﺮ ﳏﺘﻮﺍﺓ ﰲ ﺍﻟﻨﺺ ﺃﻭ ﻣﻮﺟﻮﺩﺓ ﺧﺎﺭﺟﻪ‪.‬‬
‫ﻭﻣﺮ ‪‬ﺩ ﻫﺬﺍ ﺍﻟﺘﻮﻟﻴﺪ ﺍﻟﻘﺎﻋﺪﻱ ﻫﻮ ﺍﻟﻌﻮﺯ‪ ،‬ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺃﻥ ﲦﺔ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﲔ‬
‫ﺍﳌﻌﲎ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﳌﻠﻔﻮﻅ ﻭﺍﻟﻼﻓﻆ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﻋﻨﺎﺻﺮ ﻭﻣﻌﻄﻴﺎﺕ ﻣﻦ ﺍﻟﻠﻐﺔ ﻧﻔﺴﻬﺎ ﺃﻭ ﻣﻦ‬
‫ﺧﺎﺭﺟﻬﺎ ﺗﻜﻮﻥ ﲟﺜﺎﺑﺔ ﳏﺪ‪‬ﺩﺍﺕ ﺗﻮﺍﺻﻠﻴﺔ‪ ،‬ﺗﺴﻤﺢ ﺑﺎﻟﻜﺸﻒ ﻋﻦ ﻃﺒﻴﻌﺔ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﻭﻗﺒﻞ ﺃﻥ‬
‫ﻧﺸﺮﻉ ﰲ ﺍﺳﺘﺤﻀﺎﺭ ﻭﺗﻠﻤ‪‬ﺲ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﻣﻦ ﻣﺪﻭ‪‬ﻧﺔ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ ﹼﻥ‬
‫ﻣﻔﻬﻮﻡ ﺍﳌﺪﻭ‪‬ﻧﺔ ﰲ ﻛﻞ ﲝﺚ ﻟﻐﻮﻱ ﻫﻮ ﺍﻟﻠﻐﺔ ﺍﳌﻮﺿﻮﻋﺔ‪ ،‬ﰲ ﺣﲔ ﺍﳋﻄﺎﺏ ﺍﻟﻠﺴﺎﱐ ﺍﳌﺴﺘﻨﺒﻂ‬
‫ﻣﻦ ﺍﳌﺪﻭ‪‬ﻧﺔ ﻫﻮ ﺍﻟﻠﻐﺔ ﺍﶈﻤﻮﻟﺔ ‪-‬ﻻﺑ ‪‬ﺪ ﺃﻥ ﻧﺼﻮ‪‬ﺏ ﺧﻠﻄﺎ ﻭﹶﻟ‪‬ﺒﺴ‪‬ﺎ ﻳﺮﺗﺒﻂ ﺑﺒﻌﺾ ﺃﻧﺴﺎﻕ ﻫﺬﻩ‬
‫ﺍﻟﻌﻨﺎﺻﺮ‪ ،‬ﺍﻟﱵ ﳚﻌﻠﻬﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﺍﶈﺪﺛﲔ ﺿﻤﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺒﺤﺚ ﺍﻟﺪﻻﱄ*‪ ،‬ﻭﻛﺄ ﹼﻥ‬
‫ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ‪‬ﺬﺍ ﺍﻧﺼﻬﺮﺕ ﰲ ﺑﻮﺛﻘﺔ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺻﺒﺤﺎ ﺳﻴ‪‬ﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﳓﻘﹼﻖ ﻋﻠﻤﺎ‬
‫ﺩﻻﺋﻠﻴﺎ ﻋﺮﺑﻴﺎ ﻭﻋﻠﻤﺎ ﺗﺪﺍﻭﻟﻴﺎ ﻋﺮﺑﻴﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﺪ‪‬ﺩ ﺳﻠﻔﺎ ﺍﳌﻮﺍﺿﻴﻊ ﻭﺍﻟﻌﻼﻗﺔ ﺍﳌﻌﻘﻮﺩﺓ ﺑﲔ ﺍﻟﻌﻠﻢ‬
‫ﻭﲨﻠﺔ ﻣﺼﻄﻠﺤﺎﺗﻪ‪.‬‬
‫ــــــــــ‬
‫*ﻧﺸﲑ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺇﱃ ﺷﻲﺀ ﻫﻮ ﺃ ﹼﻥ ﺇﺩﻣﺎﺝ ﺍﶈﺪﺛﲔ ﻟﺒﻌﺾ ﻋﻨﺎﺻﺮ ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﺪﻻﱄ ﱂ ﻳﻜﻦ‬
‫ﻣﻦ ﺧﻮﺍﺀ ﻭﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﺗﺄﺛﺮﺍ ﺑﻄﺮﻳﻘﺔ ﺍﻷﻗﺪﻣﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺭﻛﹼﺰﻭﺍ ﺍﻫﺘﻤﺎﻣﻬﻢ ﻋﻠﻰ ﺍﻟﻮﺿﻊ ‪-‬ﻭﺣﱴ ﻋﻠﻰ ﺍﻻﺳﺘﻌﻤﺎﻝ‬
‫ﺇ ﹼﻻ ﺃ ﹼﻥ ﻣﺒﺎﺣﺜﻪ ﺍﺧﺘﻠﻄﺖ ﲟﺒﺎﺣﺚ ﺍﻟﻮﺿﻊ‪ ،‬ﻭﺇﺫ ﺗﻘﺮ‪‬ﺭ ﺇﳊﺎﻕ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﻔﺴ‪‬ﺮﺓ ﻟﻘﺼﺪ ﺍﳌﺘﻜﻠﻢ ﺑﺎﻟﺘﺪﺍﻭﻟﻴﺔ ﻭﺍﻟﻌﻨﺎﺻﺮ‬
‫ﻱ ﺑﻨﺎ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻠﺴﺎﱐ ﻟﺪﻯ ﺍﻷﺻﻮﻟﻴﲔ ﺍﻧﻄﻼﻗﺎ‬‫ﺴﺮﺓ ﻟﻠﻨﺺ ‪-‬ﺑﻌﻴﺪﺍ ﻋﻦ ﻗﺼﺪ ﺍﳌﺘﻜﻠﻢ‪ -‬ﺑﺎﻟﺪﻻﻟﺔ ﻓﺤﺮ ‪‬‬‫ﺍﳌﻔ ‪‬‬
‫ﳑﺎ ﺍﺳﺘﺠﺪ ﰲ ﺍﻟﺴﺎﺣﺔ ﻣﻦ ﻣﻌﺎﺭﻑ ‪.‬‬

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 ‫ﻚ ﺃ ﹼﻥ ﺍﻟﻌﻠﻤﲔ ﻳﻬﺘﻤﺎﻥ ﻭﻳﺴﻌﻴﺎﻥ ﺇﱃ ﺩﺭﺍﺳﺔ ﺍﳌﻌﲎ‪ ،‬ﺍﻟﺬﻱ ﻳﻌ ‪‬ﺪ ﺍﳊﻘﻞ ﺍﳋﺼﺐ‬ ‫ﻻﺷ ‪‬‬
‫ﻭﺍﻟﺮﺋﻴﺲ ﳍﻤﺎ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺗﻮﺍﻓﻘﺎ ﰲ ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻓﺎﻟﺘﺪﺍﻭﻟﻴﺔ ﺗﻌﲎ ﲟﺒﺎﺣﺚ‬
‫ﺍﻻﺳﺘﻌﻤﺎﻝ؛ ﺃﻱ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺇﻃﺎﺭ ﻣﺒﺎﺣﺚ ﺍﶈﺎﺩﺛﺔ ﺃﻭ ﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﰲ ﺣﲔ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‬
‫ﻳﺪﺭﺱ ﺍﳌﻌﲎ ﲟﻌﺰﻝ ﻋﻦ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻳﻬﺘ ‪‬ﻢ ﺑﺘﺤﻠﻴﻞ ﺍﳌﻌﲎ ﺍﳊﺮﰲ ﻟﻸﻟﻔﺎﻅ ﺍﻟﻠﻐﻮﻳﺔ ﻭﻭﺻﻔـﻬﺎ؛ﺃﻱ‬
‫ﺇﻧ‪‬ﻪ ﻳﺮﺍﻋﻲ ﺍﳌﻌﲎ ﺍﳌﻌﺠﻤﻲ ﻣﻀﺎﻑ ﺇﻟﻴﻪ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻘﻮﺍﻋﺪﻳﺔ )ﻣﻌﲎ ﺍﳉﻤﻠﺔ( )‪.(1‬‬
‫ﻭﻗﺪ ﻻﺣﻆ ﻣﻮﺭﻳﺲ‪ Charles Morris‬ﺗﻘﺎﺭﺑﺎ ﺣﺎﺻﻼ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺭﺃﻯ ﺃ ﹼﻥ‬
‫ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﻔﺮﻳﻖ ﻣﻠﺤ‪‬ﺔ؛ ﻷﻧ‪‬ﻨﺎ ﺇﺯﺍﺀ ﻋﻠﻮﻡ ﻭﻟﻴﺲ ﺇﺯﺍﺀ ﻛﻠﻤﺎﺕ ﻣﺘﺮﺍﺩﻓﺔ ﻧﺴﺒﻴﺎ‪ ،‬ﻭﺿﺮﻭﺭﺓ‬
‫ﺍﻟﺘﻔﺮﻗﺔ ﻫﻲ ﺿﺮﻭﺭﺓ ﻓﺮﺿﻬﺎ ﺍﳊﻴ‪‬ﺰ ﺍﻷﺩﺍﺋﻲ ﻭﺍ‪‬ﺎﻝ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻭﺍﳊﺘﻤﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﹼﰒ ﺧﻠﺺ ﺇﱃ‬
‫ﺃ ﹼﻥ ﺍﻟﻨﺤﻮ ﻳﺪﺭﺱ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻳﺪﺭﺱ ﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺷﻴﺎﺀ‬
‫ﻭﻋﻠﻢ ﺍﻟﺘﺪﺍﻭﻝ ﻳﺪﺭﺱ ﻋﻼﻗﺎﺕ ﺍﻟﻌﻼﻣﺎﺕ ﲟﺴﺘﺨﺪﻣﻴﻬﺎ)‪.(2‬‬
‫ﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﺃ ﹼﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻌﻠﻤﲔ ﻫﻮ ﲤﻴﻴﺰ ﺑﲔ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﺑﲔ ﺍﳉﻤﻠﺔ ﻭﺍﻟﻘﻮﻝ‬
‫ﻓﺒﻴﻨﻤﺎ ﺗﻨﺘﻤﻲ ﺍﳉﻤﻞ ﺑﻮﺻﻔﻬﺎ ﻛﻴﺎﻧﺎﺕ ﻟﻐﻮﻳﺔ ﳎﺮﺩﺓ ﺇﱃ ﺍﻟﻠﻐﺔ‪ ،‬ﺗﻨﺘﻤﻲ ﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﺗﻌ ‪‬ﺪ‬
‫ﲡﻠﻴﺎﺕ ﻓﻌﻠﻴﺔ ﻭﲢﻘﹼﻘﺎﺕ ﻭﲡﺴ‪‬ﺪﺍﺕ ﻋﻤﻠﻴﺔ ﻟﻠﺠﻤﻞ ﺇﱃ ﺍﻟﻜﻼﻡ؛ ﲟﻌﲎ ﺃ ﹼﻥ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﻳﺸﻜﹼﻞ‬
‫ﻣﻮﺿﻮﻋﺎ ﻟﻌﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻭﻣﻌﲎ ﺍﻟﻘﻮﻝ ﻳﺸﻜﹼﻞ ﻣﻮﺿﻮﻋﺎ ﻟﻠﺘﺪﺍﻭﻟﻴﺔ)‪ ،(3‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻳﻜﺸﻒ ﻟﻨﺎ ﺃ ﹼﻥ ﺍﳌﻌﺎﳉﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻛﺎﻧﺖ ﺗﺮﺗﻜﺰ ﰲ ﺍﳋﻤﺴﻴﻨﺎﺕ ﻋﻠﻰ ﻧﻈﺮﻳﺔ ﺃﻭﺳﱳ‬
‫‪ J.L.Austin‬ﺣﻮﻝ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﺑﺪﺃ ﺍﻻﻫﺘﻤﺎﻡ ﻳﺘﻤﺤﻮﺭ ﺣﻮﻝ ﺃﺻﻮﻝ ﺍﶈﺎﺩﺛﺔ‬
‫ﳉﺮﺍﻳﺲ ‪ Paul Grice‬ﰲ ﺳﻨﺔ ‪ ،1975‬ﻭﰲ ﺍﳌﺪ‪‬ﺓ ﺍﻷﺧﲑﺓ ﻛﺎﻥ ﻫﻨﺎﻙ ﺗﻮﺟ‪‬ﻪ ﳓﻮ ﻋﻠﻤﲔ‬
‫ﻭﺍﺳﻌﲔ‪ ،‬ﻋﻠﻢ ﺩﻻﻟﺔ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻋﻠﻢ ﺍﳌﻨﻄﻖ ﺍﻟﺘﺨﺎﻃﱯ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﻘﺎﺭﺑﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻓﺮﻧﺴﻮﺍﺯ ﺃﺭﻣﻴﻨﻜﻮ‪ ،‬ﺗﺮ‪ :‬ﺳﻌﻴﺪ ﻋﻠﻮﺵ‪ ،‬ﺹ‪.21‬‬
‫ﻭﻳﻨﻈﺮ ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ ﻋﻠﻲ‪ ،‬ﺹ‪.14-13‬‬
‫‪(2)- Fondements de la théorie des signes, Charles Morris .p 19.‬‬
‫)‪(3‬ﻳﻨﻈﺮ ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ ﻋﻠﻲ‪ ،‬ﺹ‪.14‬‬

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 ‫ﻭﺣﺼﻴﻠﺔ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﻟﻌﻠﻤﲔ ﳝﻜﻦ ﺍﺧﺘﺰﺍﳍﺎ ﰲ ﻧﺺ ﻟﻴﺘﺶ ﺍﻵﰐ ‪ ":‬ﺍﻟﻔﺮﻕ‬
‫ﺑﻴﻨﻬﻤﺎ ﻫﻮ ﻓﺮﻕ ﺑﲔ ﺍﺳﺘﻌﻤﺎﱄ ﺍﻟﻔﻌﻞ "ﻳﻌﲏ" ﰲ ﺍﳉﻤﻠﺘﲔ ﺍﻵﺗﻴﺘﲔ‪:‬ﻣﺎﺫﺍ ﻳﻌﲏ ﺍﻟﺸﻲﺀ ﰲ ﺫﺍﺗﻪ؟‬
‫ﻭﻣﺎﺫﺍ ﻳﻌﲏ ﺍﳌﺘﻜﻠﹼﻢ ‪‬ﺬﺍ ﺍﻟﺸﻲﺀ؟")‪ ،(1‬ﻭﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﻳﻌﻮﺩ ﺑﻨﺎ ﺇﱃ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺳﲑﻝ ﻣﻦ ﺃ ﹼﻥ‬
‫ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺗﺒﺤﺚ ﰲ ﻛﻴﻔﻴﺔ ﺍﻛﺘﺸﺎﻑ ﻣﻘﺼﺪ ﺍﳌﺘﻜﻠﹼﻢ)‪ ،(2‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﹼﰎ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻣﻌﲎ‬
‫ﺍﳌﺘﻜﻠﹼﻢ ﻭﺍﳌﻌﲎ ﺍﻟﻨﺤﻮﻱ‪ .‬ﻭﻟﻌ ﹼﻞ ﺍﳌﻔﺎﺭﻗﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﻟﻌﻠﻤﲔ ﺗﺘﻀﺢ ﻣﻦ ﺧﻼﻝ ﺍﳉﺪﻭﻝ ﺍﻵﰐ‪:‬‬
‫ﻋﻠﻢ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‬ ‫ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‬
‫‪-1‬ﻳﺪﺭﺱ ﺍﳌﻌﲎ ﲟﻌﺰﻝ ﻋﻦ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﳜﺘﺺ ﲟﻔﺎﻫﻴﻢ ‪-1‬ﻳﺪﺭﺱ ﺍﳌﻌﲎ ﰲ ﺳﻴﺎﻕ ﺍﻻﺳﺘﻌﻤﺎﻝ‪.‬‬
‫ﳜﺘﺺ ﺑﺎﻷﺛﺮ‪ ،‬ﻭﺑﺎﻟﻀﺒﻂ ﺍﻟﺘﺄﺛﲑ ﺍﳌﻮﺿﻮﻋﻲ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻲ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﻘﻴﻤﺔ ﺍﻹﺧﺒﺎﺭﻳﺔ‪.‬‬
‫ﺍﻟﻜﻼﻡ ﺍﻣﺘﻼﻛﻪ‪.‬‬
‫‪ -2‬ﻣﻮﺿﻮﻋﻪ‪:‬ﻋﻼﻗﺔ ﺍﻟﻌﻼﻣﺎﺕ ﲟﺴﺘﺨﺪﻣﻴﻬﺎ‬ ‫‪-2‬ﻣﻮﺿﻮﻋﺎﺕ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ ‪-‬ﺃﺻﻮﻝ ﺍﻟﺘﻌﺎﻭﻥ‪-‬ﺍﻻﺳﺘﻠﺰﺍﻣﺎﺕ‬ ‫ﺍﻟﺒﻨﻴﺔ ﺍﻟﺪﻻﻟﻴﺔ ﻟﻠﻤﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ‪.‬‬ ‫ﺃ‪-‬‬
‫ﺏ‪ -‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺑﲔ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﺘﺮﺍﺩﻑ‪ ،‬ﻭﻋﻨﺎﺻﺮ ﺃﺧﺮﻯ‪.‬‬
‫‪-3‬ﻳﺪﺭﺱ ﺍﻟﻜﻼﻡ‪.‬‬ ‫ﺍﻟﺘﻀﺎﺩ‪...‬‬
‫ﺕ‪ -‬ﻋﻼﻗﺔ ﺍﻷﻟﻔﺎﻅ ﺑﺎﳊﻘﺎﺋﻖ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ‪-4‬ﻳﺪﺭﺱ ﻣﻌﺎﱐ ﺍﻷﻗﻮﺍﻝ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ ﹼﻥ ﺍﻟﻘﻮﻝ ﻣﻦ‬
‫ﺣﻴﺚ ﻫﻮ ﲡﻞ ﻓﻌﻠﻲ ﻭﲢﻘﻖ ﻭﲡﺴﺪ ﻋﻤﻠﻲ ﻟﻠﺠﻤﻞ‬ ‫ﺗﺸﲑ ﺇﻟﻴﻬﺎ‬
‫ﻳﻨﺘﻤﻲ ﻭﻳﺼﻨ‪‬ﻒ ﺿﻤﻦ ﺍﻟﻜﻼﻡ)‪.(3‬‬ ‫‪ -3‬ﻳﺪﺭﺱ ﺍﻟﻠﻐﺔ‪.‬‬
‫‪ -4‬ﻳﺪﺭﺱ ﻣﻌﺎﱐ ﺍﳉﻤﻞ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﳉﻤﻠﺔ‬
‫ﻛﻴﺎﻧﺎﺕ ﻟﻐﻮﻳﺔ ﺗﻨﺘﻤﻲ ﺇﱃ ﺍﻟﻠﻐﺔ)‪.(3‬‬
‫ﻭﻟﻮ ﺃﻣﻌﻨﺎ ﺍﻟﻨﻈﺮ –ﰲ ﺍﳊﻘﻴﻘﺔ‪ -‬ﺇﱃ ﺍﻟﺘﻔﺮﻳﻘﺎﺕ ﺍﳌﻘﺘﺮﺣﺔ ﻭﺣﺎﻭﻟﻨﺎ ﺇﺳﻘﺎﻃﻬﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ‬
‫ﻣﺆﺳ‪‬ﺲ ﻭﻣﻔﺼ‪‬ﻞ ﰲ ﺍﻟﺘﺮﺍﺙ ﻧﺪﺭﻙ ﻻ ﳏﺎﻟﺔ ﺃﻥ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻭﻋﻠﻢ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻫﻮ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺇﺷﻜﺎﻟﻴﺔ ﺍﳌﻔﺎﻫﻴﻢ ﺑﲔ ﺍﻟﺴﻴﺎﻗﲔ ﺍﻟﻐﺮﰊ ﻭﺍﻟﻌﺮﰊ‪ ،‬ﻋﻴﺪ ﺑﻠﺒﻌﻦ ﺹ‪.40‬‬
‫)‪ (2‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪،‬ﺹ‪.40‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﻟﻴﻮﻡ ﻋﻠﻢ ﺟﺪﻳﺪ ﰲ ﺍﻟﺘﻮﺍﺻﻞ‪ ،‬ﺁﻥ ﺭﻭﺑﻮﻝ‪ -‬ﺟﺎﻙ ﻣﻮﺷﻼﺭ‪ ،‬ﺗﺮ‪:‬ﺳﻴﻒ ﺍﻟﺪ‪‬ﻳﻦ ﺩﻏﻔﻮﺱ‬
‫ﻭﳏﻤﺪ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪) ،‬ﺩ ﺕ ﻁ(‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.55‬‬

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‫ﺗﻔﺮﻳﻖ ﺷﺒﻴﻪ ﺑﺘﻔﺮﻳﻖ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﲔ ﻋﻠﻢ ﺍﻟﻮﺿﻊ ﻭﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻓﻜﻞ ﻣﻦ ﺍﻟﻮﺿﻊ‬
‫ﻭ ﺍﻟﺪﻻﻟﺔ ﻳﺪﺭﺳﺎﻥ ﺍﳌﻌﲎ ﲟﻌﺰﻝ ﻋﻦ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻳﺪﺭﺳﺎﻥ ﺍﻟﻠﻐﺔ‬
‫ﰲ ﺳﻴﺎﻗﺎ‪‬ﺎ ﺍﻟﻔﻌﻠﻴﺔ‪*.‬‬
‫ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﻌﻼﻣﺔ ﰲ ﺍﳌﺪﻭﻧﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪:‬‬
‫ﻟﻘﺪ ﺗﻨ‪‬ﺒﻪ ﻋﻠﻤﺎﺅﻧﺎ ﰲ ﺍﻟﺘﺮﺍﺙ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﳌﺼﻄﻠﺤﺎﺕ ‪،‬ﻭﺧﺼﻮﺻﺎ ﺍﳌﺘﻘﺎﺭﺑﺔ‬
‫ﺍﻟﺪﻻﻟﺔ ‪،‬ﻓﻘﺪ ﻋﻤﺪ ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ ﰲ ﻣﺪ ‪‬ﻭﻧﺘﻪ ﺍﻟﻠﺴﺎﻧﻴﺔ »ﺍﻟﻔﺮﻭﻕ ﰲ ﺍﻟﻠﻐﺔ « ﺇﱃ ﺗﻌﺮﻳﻒ‬
‫ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﺤﻀﺎﺭ ﺧﺎﺻﺘﻬﺎ ﻭﻣﺎ ﺑﻪ ﺗﺘﻤﻴﺰ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ‪،‬ﻭﻏﺎﻳﺘﻪ ﻣﻦ‬
‫ﻛﻞ ﺫﻟﻚ ﺣﺼﺮ ﳎﺎﻝ ﺍﻟﺘﻘﺎﻃﻌﺎﺕ ﺑﲔ ﺍﻟﺪﻻﻟﺔ ﻭﻣﺎ ﻳﺸﺒﻪ ﺍﻟﺪﻻﻟﺔ ﻭﻳﻼﺑﺴﻬﺎ ﻣﻦ ﺑﻌﺾ ﺍﻟﻮﺟﻮﻩ‬
‫ﻛﺎﻟﺪﻟﻴﻞ ‪،‬ﻭﺍﻟﺸﺒﻬﺔ ‪،‬ﻭﺍﻷﻣﺎﺭﺓ ﻭﺍﻟﻌﻼﻣﺔ ‪،‬ﻭﺍﻻﺳﺘﺪﻻﻝ ‪،‬ﻳﻘﻮﻝ ﺃﺑﻮ ﻫﻼﻝ‪":‬ﺇﻥ ﺍﻟﺪﻻﻟﺔ ﺗﻜﻮﻥ‬
‫ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻭﺟﻪ ‪:‬‬
‫ﺼ ‪‬ﺪ ﻓﺎﻋﻠﻪ ﺫﻟﻚ ﺃﻭﱂ ﻳﻘﺼﺪ )ﺃﻓﻌﺎﻝ ﺍﻟﺒﻬﺎﺋﻢ ﺗﺪﻝ ﻋﻠﻰ‬‫‪ -‬ﺃﺣﺪﻫﺎ ﻣﺎ ﳝﻜﻦ ﺃﻥ ‪‬ﻳﺴﺘﺪﻝ ﺑﻪ ‪،‬ﹶﻗ ‪‬‬
‫ﺣﺪﺛﻬﺎ ﻭﻟﻴﺲ ﳍﺎ ﻗﺼﺪ ﺇﱃ ﺫﻟﻚ(‪.‬‬

‫*ﺑﻘﻲ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺍﻟﻔﺮﻕ ﺍﻟﻜﺎﺋﻦ ﺑﲔ ﻋﻠﻢ ﺍﻟﺴﻴﻤﻴﺎﺀ ﻭﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ‪ ،‬ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻨﻬﻤﺎ ﻳﺸ ﹼﻜﻞ ﺣﺴﺐ ﺑﻮﻝ ﺭﻳﻜﻮﺭ »ﻣﻔﺘﺎﺡ ﻣﺸﻜﻠﺔ‬
‫ﺍﻟﻠﻐﺔ ﺑﺄﺳﺮﻫﺎ«*‪،‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻧﻔﺴﻪ ﻗﺎﻝ ﺑﻪ ﻏﺮﳝﺎﺱ‪»:‬ﺍﻟﺪﻻﻟﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺴﻴﻤﻴﺎﺋﻴﺎﺕ ﻣﻔﻬﻮﻡ ﻣﻔﺘﺎﺡ ﺗﺘﻤﺤﻮﺭ ﻭ ﺗﻨﺘﻈﻢ ﻭﻓﻘﻪ ﺍﻟﻨﻈﺮﻳﺔ‬
‫ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺔ ﻗﺎﻃﺒﺔ«**‪.‬ﻭ ﻣﻊ ﺫﻟﻚ ﻻ ﻧﻌﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻭﺍﺿﺤﺔ ﺑﲔ ﺍﻟﻌﻠﻤﲔ ﰲ ﻛﱪﻱ ﺍﳌﺪﻭﻧﺎﺕ ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺔ ﻭ ﺍﻟﺪﻻﻟﻴﺔ ‪،‬ﻳﺮﻯ ﺑﻮﻝ‬
‫ﺭﻳﻜﻮﺭ ﺃﻥ "ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺎﺕ ﻣﻌﻨ‪‬ﻴﺔ ﺑﺎﻟﻌﻼﻣﺎﺕ ‪،‬ﺃﻣﺎ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻓﻤﻌﲏ ﻣﺒﺎﺷﺮﺓ ﲟﻔﻬﻮﻡ ﺍﳌﻌﲎ"***‪.‬ﻭ ﻗﺪ ﺃ ﹼﻛﺪ ﺑﻴﺎﺭﺟﲑﻭ ﻭﺟﻬﺔ ﻧﻈﺮ ﺑﻮﻝ‬
‫ﺭﻳﻜﻮﺭ ‪،‬ﻓﻌﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻋﻨﺪﻩ »ﻳﺪﺭﺱ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﺃﻣﺎ ﺍﻟﺴﻴﻤﻴﻮﻟﻮﺟﻴﺎ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺪﺭﺱ ﺃﻧﻈﻤﺔ ﺍﻹﺷﺎﺭﺍﺕ‬
‫)ﻟﻐﺔ‪،‬ﺭﻣﺰ‪،‬ﻣﺪﻟﻮﻝ( «****‪،‬ﻭﻫﻮ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻗﺎﻝ ﺑﻪ ﺁﻥ ﺇﻳﻨﻮ »ﺍﻟﺪﻻﻟﺔ ﻫﻲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻤﺪﻟﻮﻻﺕ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﻭﺍﻟﺴﻴﻤﻴﻮﻟﻮﺟﻴﺎ ﻫﻲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻤﺪﻟﻮﻻﺕ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ‪،‬ﺍﻟﻠﺴﺎﻧﻴﺔ ﻭﻏﲑ ﺍﻟﻠﺴﺎﻧﻴﺔ «*****‪.‬‬
‫*ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺄﻭﻳﻠﻴﺔ‪-‬ﺍﳋﻄﺎﺏ ﻭﻓﺎﺋﺾ ﺍﳌﻌﲎ‪، -‬ﺑﻮﻝ ﺭﻳﻜﻮﺭ ‪،‬ﺳﻌﻴﺪﺍﻟﻐﺎﳕﻲ ‪،‬ﺍﳌﻜﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ‪،‬ﻁ‪،2‬ﺳﻨﺔ ‪،2006‬ﺹ‪.248‬‬
‫‪**Sémiotique, dictionnaire raisonné de la théorie du langage, grimas et courtés‬‬
‫‪paris, éd, hachette, 1979, p352.‬‬
‫*** ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺄﻭﻳﻠﻴﺔ‪ ،‬ﺑﻮﻝ ﺭﻳﻜﻮﺭ ‪،‬ﺗﺮ‪ :‬ﺳﻌﻴﺪ ﺍﻟﻐﺎﳕﻲ‪،‬ﺹ ‪.248‬‬
‫‪**** la sémantique, pierre Guiraud, éd, puf, paris, 1972, p5.‬‬
‫‪*****Les enjeux de la Sémiotique, Anne Hénault, éd, puf, 1979, p184.‬‬

‫‪20‬‬
 ‫‪ -‬ﻭﺍﻟﺜﺎﱐ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺪﻻﻟﺔ ‪،‬ﻳﻘﺎﻝ ﻟﻠﻤﺴﺆﻭﻝ‪» :‬ﺃ ‪‬ﻋ ‪‬ﺪ ﺩﻻﻟﺘﻚ«‪.‬‬
‫ﺸﺒﻬﺔ ‪،‬ﻳﻘﺎﻝ‪ :‬ﺩﻻﻟﺔ ﺍﳌﺨﺎﻟﻒ ﻛﺬﺍ ؛ﺃﻱ ﺷﺒﻬ‪‬ﺘﻪ‪.‬‬ ‫‪ -‬ﻭﺍﻟﺜﺎﻟﺚ ﺍﻟ ‪‬‬
‫)‪(1‬‬
‫‪ -‬ﻭ ﺍﻟﺮﺍﺑﻊ ﺍﻷﻣﺎﺭﺍﺕ ‪،‬ﻳﻘﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ ‪ :‬ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﻛﺬﺍ «‪.‬‬
‫ﺇ ﹼﻥ ﺃﺩﱏ ﺗﺄﻣﻞ ﰲ ﻣﻘﻮﻟﺔ ﺃﰊ ﻫﻼﻝ ﻳﺘﺒﻌﻪ ﺇﺩﺭﺍﻙ ﺃﻥ ﺍﳌﻌﲎ ﺍﻷﺳﺎﺳﻲ ﺍﻟﺬﻱ ﳚﻤﻊ ﺍﻷﻭﺟﻪ‬
‫ﺍﻷﺭﺑﻌﺔ؛ ﻫﻮ ﺃ ﹼﻥ ﺍﻟﺪﻻﻟﺔ ﺳﺒﻴﹸﻠﻚ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻢ‪.‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﰲ ﺍﻟﻮﺟﻪ ﺍﻷﻭ‪‬ﻝ ﻭﺍﻟﺜﺎﱐ ‪،‬ﻭﻗﺪ‬
‫ﳜﺘﻠﻂ ﻭﻳﻠﺘﺒﺲ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﻌﺾ ﰲ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ‪،‬ﺃﻣﺎ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﻭ ﻫﻮ‬
‫ﺸﺒﻬﺔ ﻓﻬﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ ﻧﻈﺮﻧﺎ ﻛﺬﻟﻚ ﻓﻬﻲ ﰲ ﻧﻈﺮ ﺻﺎﺣﺒﻬﺎ ﺩﻻﻟﺔ ﺗﻮﺟﺐ ﺍﻟﻌﻠﻢ ‪-‬ﻭ ﺇﻥ‬ ‫ﺍﻟ ‪‬‬
‫ﻛﺎﻥ ﺍﻷﻣﺮ ﲞﻼﻑ ﺫﻟﻚ‪ -‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺎﺭﺓ ﻓﻬﻲ ﻭﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﳌﻼﺑﺴﺔ‪ ،‬ﻭ ﺇﻻ ﻓﺈﻥ ﻫﻨﺎﻙ ﺗﻔﺎﺭﻗﺎ ﻧﺴﺒﻴﺎ ﺑﻴﻨﻬﻤﺎ »ﻓﺎﻟﺪﻻﻟﺔ ﻣﺎ ﻳﺆ ‪‬ﺩﻱ ﺍﻟﻨﻈﺮ ﻓﻴﻪ ﺇﱃ‬
‫)‪(2‬‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻷﻣﺎﺭﺓ ﻣﺎ ﻳﺆ ‪‬ﺩﻱ ﺍﻟﻨﻈﺮ ﻓﻴﻪ ﺇﱄ ﻏﻠﺒﺔ ﺍﻟﻈ ‪‬ﻦ «‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﻌﻼﻣﺔ ﻓﺠﻤﺎﻉ ﺍﻷﻣﺮ ﻓﻴﻪ »ﺃ ﹼﻥ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻣﺎ ‪‬ﻳﻤ ﹼﻜﻦ‬
‫ﻛﻞ ﻧﺎﻇﺮ ﻓﻴﻪ ﺃﻥ ﻳﺴﺘﺪﻝ ‪‬ﺎ ﻋﻠﻴﻪ ‪،‬ﻛﺎﻟﻌﺎﱂ ﳌﹼﺎ ﻛﺎﻥ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﳋﺎﻟﻖ ﻛﺎﻥ ﺩﺍﻻ ﻋﻠﻴﻪ ﻟﻜﻞ‬
‫ﻣ‪‬ﺴﺘﺪ ﹼﻝ ﺑﻪ ‪،‬ﻭﻋﻼﻣﺔ ﺍﻟﺸﻲﺀ ﻣﺎ ﻳﻌﺮﻑ ﺑﻪ ﺍﳌﹸﻌﻠﱠﻢ ﻟﻪ ‪،‬ﻭﻣﻦ ﺷﺎﺭﻛﻪ ﰲ ﻣﻌﺮﻓﺘﻪ ﺩﻭﻥ ﻛ ﹼﻞ‬
‫ﻭﺍﺣﺪ ‪،‬ﻛﺎﳊﺠﺮ ﲡﻌﻠﻪ ﻋﻼﻣﺔ ﻟﺪﻓﲔ ﺗﺪﻓﻨﻪ ﻓﻴﻜﻮﻥ ﺩﻻﻟﺔ ﻟﻚ ﺩﻭﻥ ﻏﲑﻙ ‪،‬ﻭﻻ ﳝﻜﻦ ﻏﲑﻙ‬
‫ﺃﻥ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻴﻪ ﺇﹼﻟﺎ ﺇﺫﺍ ﻭﺍﻓﻘﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ‪،‬ﻛﺎﻟﺘﺼﻔﻴﻖ ﲡﻌﻠﻪ ﻋﻼﻣﺔ ‪‬ﻲﺀ ﺯﻳﺪ ﻓﻼ ﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﺩﻻﻟﺔ ﺇﹼﻟﺎ ﳌﻦ ﻳﻮﺍﻓﻘﻚ ﻋﻠﻴﻪ ‪ ،‬ﹼﰒ ﳚﻮﺯ ﺃﻥ ﺗﺰﻳﻞ ﻋﻼﻣﺔ ﺍﻟﺸﻲﺀ ﺑﻴﻨﻚ ﻭﺑﲔ ﺻﺎﺣﺒﻚ‬
‫ﻓﺘﺨﺮﺝ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻼﻣﺔ ﻟﻪ ﻭ ﻻ ﳚﻮﺯ ﺃﻥ ﲣﺮﺝ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ‬
‫)‪(3‬‬
‫ﺩﻻﻟﺔ ﻋﻠﻴﻪ ‪،‬ﻓﺎﻟﻌﻼﻣﺔ ﺗﻜﻮﻥ ﺑﺎﻟﻮﺿﻊ ﻭﺍﻟﺪﻻﻟﺔ ﺑﺎﻻﻗﺘﻀﺎﺀ «‪.‬‬

‫)‪(1‬ﺍﻟﻔﺮﻭﻕ ﰲ ﺍﻟﻠﻐﺔ ‪،‬ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ ‪،‬ﲢﻘﻴﻖ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻐﲏ ﻣﺪﻏﻤﺶ ‪،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ ‪1422‬ﻫـ‬
‫‪2002‬ﻡ ﺑﲑﻭﺕ ‪،‬ﺹ ‪. 95‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪،‬ﺹ ‪. 96‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪،‬ﺹ‪. 99 -98‬‬

‫‪21‬‬
‫ﻟﻘﺪ ﺍﺳﺘﻄﺎﻉ ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻟﻨﻔﺎﺩ)‪ (1‬ﺑﻮﻋﻲ ﺇﱃ ﺣﺼﺮ ﺍ‪‬ﺎﻝ ﺍﻹﺟﺮﺍﺋﻲ ﺍﻟﺬﻱ ﳛﻲ‬
‫ﻓﻴﻪ ﻛﻞ ﻣﺼﻄﻠﺢ ‪،‬ﻭﻫﻮ ﺍﳊﺼﺮ ﺍﻟﺬﻱ ﻳﻨﺒﺊ ﻋﻦ ﻭﻋﻲ ﻋﻠﻤﺎﺋﻨﺎ ﰲ ﺍﻟﺘﺮﺍﺙ ﲟﺪﻯ ﺇﺩﺭﺍﻛﻬﻢ‬
‫ﳌﻀﺎﻣﲔ ﺍﳌﻠﻔﻮﻇﺎﺕ ﻣﻬﻤﺎ ﺍﻟﺘﺒﺴﺖ ﻭﺍﺧﺘﻠﻄﺖ ﺑﻐﲑﻫﺎ ‪،‬ﻓﺎﻟﺘﻔﺮﻗﺔ ﺍﳌﻘ ‪‬ﺪﻣﺔ ﺑﲔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﻌﻼﻣﺔ‬
‫ﺗﺴﻤﺢ ﻟﻨﺎ ﺑﺎﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﺍﻷﻟﻔﺎﻅ ‪،‬ﻓﺎﻟﺪﻻﻟﺔ ﻭﺑﺎﻟﺮﻏﻢ ﳑﺎ ﻳﻼﺑﺴﻬﺎ ﻣﻦ ﻣﺼﻄﻠﺤﺎﺕ‬
‫ﳚﻤﻊ ﺑﻴﻨﻬﺎ ﺟﺎﻣﻊ ﻣﻦ ﺗﺮﺍﺩﻑ ‪،‬ﺃﻭ ﺍﺷﺘﺮﺍﻙ‪ ،‬ﺃﻭ ﺗﻀﺎﺩ ‪،‬ﺃﻭ ﺗﻘﺎﺑﻞ ﻓﻬﻲ ﲤﹼﺜﻞ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ‬
‫ﺗﺘﱰﻝ ﻓﻴﻪ ﺍﻟﻠﻐﺔ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﺟﻬﺎﺯ ﻋﻼﻣﺎﰐ ﻳﺴﺘﻤﺪ ﻗﻴﻤﺘﻪ ﻭﺷﺮﻋﻴﺘﻪ ﻣﻦ ﺍﻟﻮﺿﻊ‬
‫ﻭﺍﻻﺻﻄﻼﺡ ‪،‬ﻭﻳﻘﻮﻡ ﺑﻘﺎﺅﻩ ﻭﺟﻮﺩﺍ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﲟﻌﲎ ﺃﻥ ﻗﻴﻤﺔ ﺍﳉﻬﺎﺯ ﺍﻟﻌﻼﻣﺎﰐ ﺭﻫﲔ ﺍﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ‪،‬ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻗﻴﻤﺔ ﻭ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻟﻪ ﻭﺟﻮﺩ ﻭ ﻳﻜﻔﻲ ﺃﻥ ﻳﺰﻳﻠﻮﺍ ﻋﻼﻣﺔ ﺍﻟﺸﻲﺀ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺣﱴ "ﲣﺮﺝ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻋﻼﻣﺔ" ‪،‬ﻛﻤﺎ ﺃﻥ ﻟﻴﺲ ﺷﺮﻃﺎ ﰲ ﺍﻟﻌﻼﻣﺔ ﻛﺜﺮﺓ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﻳﻌﻠﻤﻮ‪‬ﺎ‪ ،‬ﻓﻘﺪ ﻳﻘﻊ ﺍﻻﺻﻄﻼﺡ‬
‫ﺑﻴﻨﻚ ﻭﺑﲔ ﻧﻔﺴﻚ »ﻛﺎﳊﺠﺮ ﲡﻌﻠﻪ ﻋﻼﻣﺔ ﻟﺪﻓﲔ ﺗﺪﻓﻨﻪ ﻓﻴﻜﻮﻥ ﺩﻻﻟﺔ ﻟﻚ ﺩﻭﻥ ﻏﲑﻙ «‬
‫ﻓﻬﻲ ﺇﺫﻥ ﻓﻌـﻞ ﺍﺗﻔﺎﻗﻲ ﺗﻮﺍﺿﻌﻲ‪ ،‬ﰲ ﺣﲔ ﺍﻟﺪﻻﻟﺔ ﻓﻌﻞ ﺍﻗﺘﻀﺎﺋﻲ‪.‬‬
‫ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺪﻻﱄ ﻟﺪﻯ ﺍﻟﻌﺮﺏ‪:‬‬
‫ﺍﻟﺪﻻﻟﺔ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻛﺸ‪‬ﺎﻑ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻮﻥ ﺗﻨﻘﺴﻢ ﺇﱃ ﻟﻔﻈﻴﺔ ﻭﻏﲑ ﻟﻔﻈﻴﺔ‬
‫ﻓﺎﻟﺪﺍﻝ ﺇﻥ ﻛﺎﻥ ﻟﻔﻈﺎ ﻓﺎﻟﺪﻻﻟﺔ ﻟﻔﻈﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﻟﻔﻆ ﻓﺎﻟﺪﻻﻟﺔ ﻏﲑ ﻟﻔﻈﻴﺔ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪﺓ‬
‫ﻣﻦ ﺍﻟﻠﻔﻈﻴﺔ ﻭﻏﲑ ﺍﻟﻠﻔﻈﻴﺔ ﺗﻨﻘﺴﻢ ﺇﱃ ﻋﻘﻠﻴﺔ ﻭﻃﺒﻴﻌﻴﺔ ﻭﻭﺿﻌﻴﺔ)‪،(2‬ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﱵ ﺗﻌﻨﻴﻨﺎ ﰲ ﺍﳌﻘﺎﻡ‬
‫ﺍﻷﻭ‪‬ﻝ ﻫﻲ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻔﻈﻴﺔ ﺑﺘﻘﺴﻴﻤﺎ‪‬ﺎ ؛ﻷ ﹼﻥ ﺍﻟﻨﺺ ﺍﳌﺘﻌﺎﻣﻞ ﻣﻌﻪ ﰲ ﺍﻟﺘﺮﺍﺙ ﻳﻌﺪ ﻧﺼﺎ ﻣﻠﻔﻮﻇﺎ‬
‫ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ‪،‬ﻛﻤﺎ ﺃ ﹼﻥ ﺍﻟﺘﻮﺍﺻﻞ ﰲ ﺍﻟﻐﺎﻟﺐ ﻳﺘﺤﻘﻖ ﺑﻌﻼﻣﺎﺕ ﻣﻨﻄﻮﻗﺔ ‪،‬ﻭﻣﻌﻈﻢ ﺍﳌﺸﺎﻛﻞ‬
‫ﺗﻘﻊ ﻣﻦ ﻃﺮﻳﻘﻬﺎ ‪ ،‬ﹼﰒ ﺇ ﹼﻥ ﺍﻟﺒﺤﺚ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﺘﻘﺪﻣﲔ ﻭﺍﻷﺻﻮﻟﻴﲔ ﻭﺍﻟﻠﻐﻮﻳﲔ ﻋﻤﻮﻣــﺎ‬
‫)‪» (1‬ﻧ ‪‬ﻔﺪ‪ ...‬ﻧﻔﺎﺩﺍ‪ ...‬ﺍﻧﺘﻔﺪﻩ ‪:‬ﺍﺳﺘﻮﻓﺎﻩ« ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ‪،‬ﺍﺑﻦ ﻓﺎﺭﺱ ‪،‬ﺹ‪.291‬‬
‫)‪ (2‬ﻛﺸ‪‬ﺎﻑ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻮﻥ‪،‬ﺍﻟﺘﻬﺎﻧﻮﻱ ‪،‬ﲢـ‪:‬ﻋﻠﻲ ﺩﺣﺮﺝ‪ ،‬ﺗﻘﺪﱘ ﻭﺇﺷﺮﺍﻑ ﻭﻣﺮﺍﺟﻌﺔ‪ :‬ﺭﻓﻴﻖ ﺍﻟﻌﺠﻢ‪،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1‬‬
‫ﺳﻨﺔ ‪ 1996‬ﺑﲑﻭﺕ ‪.788/1،‬‬

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 ‫ﻳﻨﺤﺼﺮ ﺣﻮﳍﺎ ﺫﻟﻚ ﻟﺘﻌﺪﺩ ﺍﻻﺣﺘﻤﺎﻻﺕ ﻓﻴﻬﺎ‪.‬‬
‫ﻓﺎﻟﺪﻻﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻫﻲ ﺩﻻﻟﺔ ﳚﺪ ﺍﻟﻌﻘﻞ ﺑﲔ ﺍﻟﺪﺍﻝ ﻭﺍﳌﺪﻟﻮﻝ ﻋﻼﻗﺔ ﺫﺍﺗﻴﺔ ﻳﻨﺘﻘﻞ ﻷﺟﻠﻬﺎ ﻣﻨﻪ‬
‫ﺇﻟﻴﻪ ‪،‬ﻭﺍﳌﻘﺼﻮﺩ ﻛﻮ‪‬ﺎ ﻋﻼﻗﺔ ﺫﺍﺗﻴﺔ ﺍﺳﺘﻠﺰﺍﻡ ﲢﻘﻖ ﺍﻟﺪﺍﻝ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﲢﻘﻖ ﺍﳌﺪﻟﻮﻝ ﻓﻴﻬﺎ‬
‫ﺑﺎﺳﺘﻠﺰﺍﻡ ﺍﳌﻌﻠﻮﻝ ﻟﻠﻌﻠﺔ ﻛﻤﺎ ﰲ ﺍﻟﺪﺧﺎﻥ ﻟﻠﻨﺎﺭ ‪،‬ﻭﺩﻻﻟﺔ ﺍﻟﺼﻮﺕ ﻋﻠﻰ ﺣﻴﺎﺓ ﺻﺎﺣﺒﻪ ‪،‬ﺃﻭ‬
‫ﺍﻟﻌﻜﺲ ﻛﺎﺳﺘﻠﺰﺍﻡ ﺍﻟﻨﺎﺭ ﻟﻠﺤﺮﺍﺭﺓ)‪.(1‬ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺩﻻﻟﺔ ﳚﺪ ﺍﻟﻌﻘﻞ ﺑﲔ ﺍﻟﺪﺍﻝ ﻭﺍﳌﺪﻟﻮﻝ‬
‫ﻋﻼﻗﺔ ﻃﺒﻴﻌﻴﺔ ﻳﻨﺘﻘﻞ ﻷﺟﻠﻬﺎ ﻣﻨﻪ ﺇﻟﻴﻪ ‪،‬ﻛﺪﻻﻟﺔ ﺃﺡ ﺃﺡ ﻋﻠﻰ ﻭﺟﻊ ﺍﻟﺼﺪﺭ)‪،(2‬ﻭﺍﻟﻄﺒﻊ ﺍﳌﺮﺍﺩ ﻫﻨﺎ‬
‫ﻃﺒﻊ ﺍﻟﻼﻓﻆ ﻭﻗﺪ ﻳﻜﻮﻥ ﻃﺒﻊ ﺍﻟﺴﺎﻣﻊ ﻭﻃﺒﻊ ﻣﻌﲎ ﺍﻟﻠﻔﻆ‪.‬‬
‫ﻭﻳﺒﺪﻭ ﻭﺍﺿﺤﺎ ﺍﻟﺘﻘﺎﺭﺏ ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﺍﻟﺘﺪﺍﺧﻞ ﺑﲔ ﺍﻟﺪﻻﻟﺘﲔ ﻟﺪﻯ ﺍﳌﻔﻜﺮﻳﻦ ﺍﻟﻌﺮﺏ‬
‫ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻨﻬﻤﺎ ﻳﻜﺎﺩ ﻻ ﻳﺮﺗﻜﺰ ﻋﻠﻰ ﺃﺳﺲ ﻣﺘﻴﻨﺔ ﺳﻮﻯ ﺃﻥ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﲡﺮﺑﺔ ﺑﺎﻃﻨﻴﺔ ﺫﺍﺗﻴﺔ ﻭﺧﺼﻮﺻﺎ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳉﺴﺪ ﻭﺍﻟﻨﻔﺲ ‪،‬ﻓﻬﻲ ﻻ ﺗﺴﺘﺪﻋﻲ ﻋﻠﻰ ﺍﻷﻗﻞ‬
‫ﺍﻟﻌﻤﻞ ﺍﻟﻔﻜﺮﻱ ﺍﳌﻄﻠﻮﺏ ﰲ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻌﺘﻤﺪﺓ ﻋﻠﻰ ﺍﻹﺩﺭﺍﻙ ﺍﳋﺎﺭﺟﻲ ‪،‬ﺣﻴﺚ ﺍﻻﻧﺘﻘﺎﻝ‬
‫ﻣﻦ ﺍﻟﺪﺍﻝ ﺇﱃ ﺍﳌﺪﻟﻮﻝ ﻳﺘﻢ ﺑﺼﻮﺭﺓ ﻋﻔﻮﻳﺔ ﻭﻣﺒﺎﺷﺮﺓ ‪،‬ﻭﻗﺪ ﺃﻛﹼﺪ ﺍﻟﺘﻬﺎﻧﻮﻱ ﺃﻧ‪‬ﻪ " ﻻ ﻳﻘـﺪﺡ ﰲ‬
‫ﺍﻟﺪﻻﻟﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺟﻮﺩ ﺩﻻﻟﺔ ﻋﻘﻠﻴﺔ ﻣﺴﺘﻨﺪﺓ ﺇﱃ ﻋﻼﻗﺔ ﻋﻘﻠﻴﺔ ﳉﻮﺍﺯ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺪﻻﻟﺘﲔ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻌﻼﻗﺘﲔ")‪.(3‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻮﺿﻌﻴﺔ ﻓﻬﻲ ﻭﻓﻘﺎ ﳌﻘﺮﺭﺍ‪‬ﻢ ﺩﻻﻟﺔ ﳚﺪ ﺍﻟﻌﻘﻞ ﺑﲔ ﺍﻟﺪ‪‬ﺍﻝ ﻭﺍﳌﺪﻟﻮﻝ ﻋﻼﻗﺔ‬
‫ﺍﻟﻮﺿﻊ ﻳﻨﺘﻘﻞ ﻷﺟﻠﻬﺎ ﻣﻨﻪ ﺇﻟﻴﻪ ‪،‬ﻭﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻫﺬﺍ ﺍﻹﻧﺒﺎﺀ ﺍﻟﻔﻜﺮﻱ ﺃﻧ‪‬ﻬﺎ ﺩﻻﻟﺔ ﻳﻜﻮﻥ ﻟﻠﻮﺿﻊ‬
‫ﻣﺪﺧﻞ ﻓﻴﻬﺎ ‪،‬ﺑﻞ ﺇ ﹼﻥ ﺍﻧﻌﻘﺎﺩ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻻ ﻳﺘ ‪‬ﻢ ﺇﻻ ﲟﺮﺍﻋﺎﺓ ﺛﻼﺛﺔ ﺃﻣﻮﺭ ‪،‬ﺍﻟﻠﻔﻆ ﻭﻫﻮ ﻧﻮﻉ‬
‫ﻣﻦ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﳌﺴﻤﻮﻋﺔ ‪،‬ﻭﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﻠﻔﻆ ﺑﺈﺯﺍﺋﻪ ‪،‬ﻭﺇﺿﺎﻓﺔ ﻋﺎﺭﺿﺔ ﺑﻴﻨﻬﻤﺎ ﻫــﻲ‬

‫)‪(1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.788/1،‬‬

‫)‪(2‬ﺍﻹ‪‬ﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ‪،‬ﺍﻟﺴﺒﻜﻴﲔ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﻭﺗﺎﺝ ﺍﻟﺪﻳﻦ ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ ‪1404‬ﻫـ ‪،‬ﺑﲑﻭﺕ‬
‫‪.204/1‬‬
‫)‪(3‬ﻛﺸ‪‬ﺎﻑ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻮﻥ‪،‬ﺍﻟﺘﻬﺎﻧﻮﻱ ‪ .789/1، ،‬ﻭﻳﻨﻈﺮ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻼﻣﺔ ‪،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ ‪،‬ﳎﻠﺔ ﺍﻟﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ‬
‫ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ –ﺣﺰﻳﺮﺍﻥ ‪، 1980‬ﻟﺒﻨﺎﻥ ‪،‬ﺹ‪.93‬‬

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‫ﺍﻟﻮﺿﻊ ؛ﺃﻱ ﺟﻌﻞ ﺍﻟﻠﻔﻆ ﺑﺈﺯﺍﺀ ﺍﳌﻌﲎ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳌﺨﺘﺮﻉ ﻗﺎﻝ ﺇﺫﺍ ﺃﻃﻠﻖ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻓﺎﻓﻬﻤﻮﺍ‬
‫ﻫﺬﺍ ﺍﳌﻌﲎ ‪،‬ﻭﲢﺖ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻳﺪﺭﺝ ﺍﻟﻌﺮﺏ ﻛﻞ ﺍﻷﻟﻔﺎﻅ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪،‬ﻟﻜﻨﻬﻢ‬
‫ﳝﻴﺰﻭﻥ ﺩﺍﺧﻠﻪ ﺃﺻﻨﺎﻓﺎ ﺗﻔﻴﺪ ﰲ ﻓﻬﻢ ﺗﺮﻛﻴﺐ ﺍﻟﻌﻼﻣﺔ ‪،‬ﻭﻳﺴﺘﻨﺪ ﺗﺼﻨﻴﻔﻬﻢ ﺇﱃ ﻛﻤﻴﺔ ﺍﳌﻮﺿﻮﻉ‬
‫ﻭﺍﳌﻮﺿﻮﻉ ﻟﻪ ﻭﻛﻤﻴﺔ ﺍﳉﺎﻧﺐ ﺍﳌﻠﺤﻮﻅ ﺑﻪ ﻛﻞ ﻣﻨﻬﻤﺎ)‪.(1‬‬
‫ﻭﳚﺪﺭ ﺍﻹﺷﺎﺭﺓ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ ﱂ ﻳﻌﺮﻓﻮﺍ ﺗﻘﺴﻴﻤﺎ ﻭﺍﺣﺪﺍ ﻣﺘﻔﻘﺎ‬
‫ﻋﻠﻴﻪ ‪،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻲ ﺗﻘﺴﻴﻤﺎﺕ ﻭﺃﺷﻜﺎﻝ ﻋﺪﺓ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺛﻘﺎﻓﺔ ﺍﳌﺆﻭ‪‬ﻝ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ‬
‫ﻓﺎﳌﻮﺭﻭﺙ ﺍﻟﻌﺮﰊ ﻳﻄﺎﻟﻌﻨﺎ ﺑﺂﺭﺍﺀ ﻭﺗﻔﺮﻳﻌﺎﺕ ﳐﺘﻠﻔﺔ ‪،‬ﻛﺘﻔﺮﻳﻊ ﺍﳉﺮﺟﺎﱐ ‪،‬ﻭﺍﻹﳚﻲ ‪،‬ﻭﺍﻟﺸﻴﺦ‬
‫ﺍﳌﻈﻔﺮ ‪،‬ﻭﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪،‬ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﺧﺮﻭﺟﻬﻢ ﻋﻦ ﺍﳌﺘﺪﺍﻭﻝ ﻭﺍﳌﺸﺎﻉ ﻓﻴﻤﺎ ﻳﺒﺪﻭ‬
‫ﻟﻌﺎﻃﻒ ﺍﻟﻘﺎﺿﻲ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺪﺃ ﻻ ﻳﻄﺎﻝ ﺟﻮﻫﺮ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ‪"،‬ﺑﻞ ﻣﺮﺩ‪‬ﻩ ﺍﻋﺘﺒﺎﺭﺍﺕ‬
‫ﺍﻗﺘﻀﺘﻬﺎ ﺍﳌﻴﻮﻝ ﺍﻟﺸﺨﺼﻴﺔ")‪.(2‬‬
‫ﻭﺍﺳﺘﺜﲎ ﻋﺎﻃﻒ ﻣﻦ ﺫﻟﻚ ﳏﺎﻭﻟﺔ ﺍﻷﻧﺼﺎﺭﻱ )‪926‬ﻫـ( ‪،‬ﻓﻘﺪ ﻋﺪ‪‬ﻫﺎ ﺧﺮﻭﺟﺎ ﺣﻘﻴﻘﻴﺎ‬
‫ﻋﻦ ﺟﻮﻫﺮ ﻭﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﺍﳌﻌﻬﻮﺩ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ ‪،‬ﻓﺎﻟﺪﻻﻟﺔ ﰲ ﻧﻈﺮ ﺍﻷﻧﺼﺎﺭﻱ "ﺗﻨﻘﺴﻢ‬
‫ﺇﱃ ﻓﻌﻠﻴﺔ ﻛﺪﻻﻟﺔ ﺍﳋﻂ ﻭﺍﻹﺷﺎﺭﺓ ‪ ،‬ﻭﻋﻘﻠﻴﺔ ﻛﺪﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻻﻓﻈﻪ ‪،‬ﻭﻃﺒﻴﻌﻴﺔ ﻛﺪﻻﻟﺔ‬
‫ﺍﻷﻧﲔ ﻋﻠﻰ ﺍﻟﻮﺟﻊ ‪،‬ﻭﻭﺿﻌﻴﺔ ﻭﻫﻲ ﻛﻮﻥ ﺍﻟﻠﻔﻆ ﲝﻴﺚ ﻣﱴ ﺃﻃﻠﻖ ﻓﻬﻢ ﻣﻨﻪ ﺍﳌﻌﲎ")‪.(3‬‬
‫ﻭﻟﻌـﻞ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﺗﺘﻀﺢ ﻣﻦ ﺧﻼﻝ ﺍﳌﺸﺠﺮﺍﺕ ﺍﻵﺗﻴﺔ‪:‬‬

‫)‪ (1‬ﻳﻨﻈﺮ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻟﺴﻴﻤﻴﺎﺀ ﺍﳊﺪﻳﺜﺔ ‪،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ ‪،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ ‪،‬ﻁ‪، 02‬ﺳﻨﺔ‪1994‬‬
‫ﺑﲑﻭﺕ ‪،‬ﺹ‪.16‬‬
‫)‪ (2‬ﺍﻟﺪﻻﻟﺔ ﻋﻨﺪ ﺍﻷﻧﺼﺎﺭﻱ ‪،‬ﻋﺎﻃﻒ ﺍﻟﻘﺎﺿﻲ ‪،‬ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ ‪،‬ﺍﻟﻌﺪﺩ ‪، 25‬ﺳﻨﺔ‪، 1983‬ﻟﺒﻨﺎﻥ ‪،‬ﺹ‪.105‬‬
‫)‪ (3‬ﺷﺮﺡ ﺇﻳﺴﺎﻏﻮﺟﻲ ‪،‬ﺍﻷﻧﺼﺎﺭﻱ ‪،‬ﺹ‪ .11-10‬ﻭﻛﺬﻟﻚ ﺍﻟﺪﻻﻟﺔ ﻋﻨﺪ ﺍﻷﻧﺼﺎﺭﻱ ‪،‬ﻋﺎﻃﻒ ﺍﻟﻘﺎﺿﻲ ‪،‬ﺹ‪.105‬‬

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 ‫ﺍﻟﺪﻻﻟﺔ ﻟﺪﻯ ﺍﻟﺘﻬﺎﻧﻮﻱ‬

‫ﺍﻝﺩﻻﻝﺔ‬

‫ﻏﻴﺭ ﻝﻔﻅﻴﺔ‬ ‫ﻝﻔﻅﻴﺔ‬

‫ﻁﺒﻴﻌﻴﺔ‬ ‫ﻋﻘﻠﻴﺔ‬ ‫ﻭﻀﻌﻴﺔ‬ ‫ﻁﺒﻴﻌﻴﺔ‬ ‫ﻋﻘﻠﻴﺔ‬ ‫ﻭﻀﻌﻴﺔ‬

‫ﺍﻟﺪﻻﻟﺔ ﻟﺪﻯ ﺍﻷﻧﺼﺎﺭﻱ‬

‫ﺍﻝﺩﻻﻝﺔ‬

‫ﻭﻀﻌﻴﺔ‬ ‫ﻁﺒﻴﻌﻴﺔ‬ ‫ﻋﻘﻠﻴﺔ‬ ‫ﻓﻌﻠﻴﺔ‬

‫ﺠﻌل ﺍﻝﻠﻔﻅ‬ ‫ﺩﻻﻝﺔ ﺍﻷﻨﻴﻥ‬ ‫ﺍﻝﺨﻁ ﺍﻹﺸﺎﺭﺓ ﺩﻻﻝﺔ ﺍﻝﻠﻔﻅ‬

‫ﺒﺈﺯﺍﺀ ﺍﻝﻤﻌﻨﻰ‬ ‫ﻋﻠﻰ ﺍﻝﻭﺠﻊ‬ ‫ﻋﻠﻰ ﺍﻝﻼﻓﻅ‬
‫ﺍﳌﻌﲎ ﰲ ﺍﳌﺪﻭﻧﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪:‬‬
‫)‪(1‬‬
‫ﻳﺘﻮﻗﻒ ﺍﺑﻦ ﻓﺎﺭﺱ ﰲ ﲢﺪﻳﺪﻩ ﻟﻠﻤﻌﲎ ﻋﻨﺪ ﺍﺷﺘﻘﺎﻗﺎﺗﻪ ‪،‬ﻭ ﺃﺷﻬﺮ ﻫﺬﻩ ﺍﻻﺷﺘﻘﺎﻗﺎﺕ ﺛﻼﺛﺔ‪:‬‬
‫ﺕ ﻭﻋﻤﺪﺕ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﺪﻻﻟﺔ ﺍﻷﻭﱃ‬
‫‪ -1‬ﺍﳌﻌﲎ ﻣﻦ »ﻋﻨﻴﺖ ﺑﺎﻟﻜﻼﻡ ﻛﺬﺍ«؛ ﺃﻱ ﻗﺼﺪ ‪‬‬
‫ﻟﻠﻤﻌﲎ ﻫﻲ ﺍﻟﻘﺼﺪ‪.‬‬
‫ﺖ ﺍﻟﻘﺮﺑﺔ ﺇﺫﺍ ﱂ ﲢﻔﻆ ﺍﳌﺎﺀ‪ ،‬ﺑﻞ ﺃﻇﻬﺮﺗﻪ‪ ،‬ﻭﻋﻨﻮﺍﻥ ﺍﻟﻜﺘﺎﺏ‬
‫‪ -2‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ﻣﻦ » ‪‬ﻋ‪‬ﻨ ‪‬‬
‫ﻣﻦ ﻫﺬﺍ« ﻓﺎﻟﺪﻻﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺍﻹﻇﻬﺎﺭ‪.‬‬

‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻟﺼﺎﺣﱯ ﰲ ﻓﻘﻪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﻣﺴﺎﺋﻠﻬﺎ ﻭﺳﻨﻦ ﺍﻟﻌﺮﺏ ﰲ ﻛﻼﻣﻬﺎ‪،‬ﺍﺑﻦ ﻓﺎﺭﺱ‪،‬ﲢﻘﻴﻖ ﻋﻤﺮ ﻓﺎﺭﻭﻕ ﺍﻟﻄ‪‬ﺒﺎﻉ ‪،‬ﺩﺍﺭ ﻣﻜﺘﺒﺔ‬
‫ﺍﳌﻌﺎﺭﻑ ‪،‬ﻁ ‪، 1‬ﺳﻨﺔ ‪ 1414‬ﻫـ‪1993 -‬ﻡ ‪،‬ﺑﲑﻭﺕ ‪،‬ﺹ ‪.199 -198‬‬

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 ‫ﺖ ﺍﻷﺭﺽ ﺑﻨﺒﺎﺕ ﺣﺴﻦ « ﺇﺫﺍ ﺃﻧﺒﺘﺖ ﻧﺒﺎﺗﺎ ﺣﺴﻨﺎ )‪ (...‬ﻭﱂ ﺗﻌﻦ ﻫﺬﻩ‬ ‫‪ -3‬ﺍﳌﻌﲎ ﻣﻦ » ‪‬ﻋﻨ ‪‬‬
‫ﺍﻷﺭﺽ؛ ﺃﻱ ﱂ ﺗ‪‬ﻔﺪ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻹﻓﺎﺩﺓ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻳﻘﻮﻝ ‪» :‬ﻓﺄ ‪‬ﻣﺎ ﺍﳌﻌﲎ ﻓﻬﻮ ﺍﻟﻘﺼﺪ ﻭﺍﳌﺮﺍﺩ«)‪، (1‬ﻭﻳﻨﺘﻬﻲ ﺑﻌﺪ ﻋﺮﺽ ﻣﺎ‬
‫ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﺇﱃ ﺍﻟﻘﻮﻝ »ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﻓﺈ ﹼﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻌﲎ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻔﻴﺪﻩ ﺍﻟﻠﻔﻆ «)‪، (2‬ﻭ ﻻ‬
‫ﻧﻘﻮﻝ ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺬﻱ ﻳﻔﻴﺪﻩ ﺍﻟﻠﻔﻆ ‪،‬ﻷ‪‬ﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺑﲔ ﺍﳌﻌﲎ ﻭﺍﳌﻔﻬﻮﻡ ﺗﻘﺎﺭﺏ ﺣﺎﺻﻞ‬
‫ﺑﺎﻹﻓﺎﺩﺓ ﻓﺈ ﹼﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ ﻳﺄﰉ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻻﺧﺘﻼﻑ ﺃﳕﺎﻁ ﺍﻹﺩﺭﺍﻙ‪ »،‬ﻓﺎﻟﺼﻮﺭﺓ‬
‫ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺣﻴﺚ ﺇ‪‬ﺎ ﺗﻘﺼﺪ ﺑﺎﻟﻠﻔﻆ ﺗﺴ ‪‬ﻤﻰ ﻣﻌﲎ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺣﺼﻮﹸﻟﻬﺎ ﻣﻦ ﺍﻟﻠﻔﻆ ﰲ‬
‫ﺍﻟﻌﻘﻞ ﺗﺴ ‪‬ﻤﻰ ﻣﻔﻬﻮﻣﺎ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺇ‪‬ﺎ ﻣﻘﻮﻟﺔ ﰲ ﺟﻮﺍﺏ ﻣﺎ ﻫﻮ ؟ ﺗﺴ ‪‬ﻤﻰ ﻣﺎﻫﻴﺔ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ‬
‫ﺛﺒﻮ‪‬ﺗﻬﺎ ﰲ ﺍﳋﺎﺭﺝ ﺗﺴﻤﻰ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺍﻣﺘﻴﺎ ‪‬ﺯﻫﺎ ﻋﻦ ﺍﻷﻋﻴﺎﻥ ﺗﺴ ‪‬ﻤﻰ ﻫﻮﻳﺔ«)‪.(3‬‬
‫ﻭﳝﻜﻦ ﺗﻮﺿﻴﺢ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﺸﻜﻞ ﺍﻵﰐ ‪:‬‬

‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺬﻫﻨﻴﺔ‬

‫‪ -5‬ه ‬ ‫‪ - 4‬‬ ‫‪  -3‬ه‬ ‫‪ -2‬م‬ ‫‪%#& -1‬‬

‫ ا زه ‬ ‫   ‬ ‫ اب‬ ‫‪ ! "#$‬‬ ‫‪" (3) "#$‬‬
‫ ا رج‬

‫)‪(1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪،‬ﺹ‪.199-198‬‬

‫)‪ (2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪،‬ﺹ‪.199-198‬‬
‫)‪ (3‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ ‪،‬ﳏﻤﺪ ﻣﺮﺗﻀﻰ ﺍﻟ ‪‬ﺰﺑﻴﺪﻱ ‪،‬ﻭﺯﺍﺭﺓ ﺍﻹﻋﻼﻡ ‪،‬ﺍﻟﻜﻮﻳﺖ ‪.498 – 497/2‬‬
‫ﻭ ﺃﻳﻀﺎ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ‪،‬ﺷﺮﻳﻒ ﺍﳉﺮﺟﺎﱐ ‪،‬ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ ‪، 1971،‬ﺹ ‪.116‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ‪:‬‬
‫ﺍﻟﻌﻼﻣﺔ ﻭﺍﳌﻌﲎ ﰲ ﻛﻨﻒ ﺍﻟﺪﺭﺱ ﺍﻟﻠﺴﺎﱐ ﻭﺍﻟﺪﻻﱄ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪27‬‬
 ‫ﺍﻟﻌﻼﻣﺔ ﻭﺍﳌﻌﲎ ﰲ ﺍﳌﺪﻭﻧﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ‪:‬‬
‫ﺇﻥ ﺍﳌﺼﻄﻠﺢ ﻭﻟﻴﺪ ﺑﻴﺌﺘﻪ ﺍﻟﺜﻘﺎﻓﻴﺔ ‪،‬ﻓﻌﻠﻤﺎﺅﻧﺎ ﰲ ﺍﻟﺘﺮﺍﺙ ﻭﺇﻥ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺍﻟﻨﻔﺎﺩ ﺑﺒﺼﲑﺓ ﻭﻋﻤﻖ‬
‫ﺇﱃ ﺍﺳﺘﻜﻨﺎﻩ ﻭﺍﺳﺘﺒﻴﺎﻥ ﺩﻻﻟﺔ ﺍﳌﺼﻄﻠﺢ ؛ﻓﺈ ﹼﻥ ﺩﳝﻮﻣﺔ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻀﻲ ‪،‬ﻭﺳﻨﻦ)‪(1‬ﺍﻻﺭﺗﻘﺎﺀ‬
‫ﻭﺍﻟﺘﻄﻮﺭ ﻭﻣﺒﺪﺃ ﺍﻟﺘﻔﺎﻋﻞ ﻛﻠﻬﺎ ﻣﺆﺷﺮﺍﺕ ﺗﻔﺮﺽ ﺩﺍﺋﻤﺎ ﻣﻨﻄﻖ ﺍﻟﺘﺠﺪﺩ ﰲ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻟﺘﻐﻴ‪‬ﺮ‬
‫ﰲ ﺍﳌﻔﺎﻫﻴﻢ ‪،‬ﻭﺇﺫﺍ ﻛﺎﻥ ‪‬ﻣ ﹼﻄﺮﺩﺍ )‪(2‬ﻧﻌﺖ ﺍﻟﻠﻐﺔ ﺑﺄ‪‬ﻧﻬﺎ ﻛﺎﺋﻦ ﺣﻲ ‪،‬ﻓﻬﻲ ﻣﺘﻄ ‪‬ﻮﺭﺓ ﻭﻣﺘﻐ‪‬ﻴﺮﺓ‬
‫ﻭﻣﺘﺤ ‪‬ﺮﻛﺔ ﻟﺪﻯ ﺍﻟﻜﺜﲑﻳﻦ ‪،‬ﻭﻫﺬﺍ ﺍﻟﺘﻐ‪‬ﻴﺮ ﻳﻠﻤﺲ ﺍﻟﺴﺠﻞ ﺍﻟﺘﺨﺎﻃﱯ ﻛﻤﺎ ﻳﻠﻤﺲ ﺍﻟﺴﺠﻞ‬
‫ﺍﻻﺻﻄﻼﺣﻲ ﺍﻟﺬﻱ ﻳﺆﹼﻟﻒ ﻣﻀﺎﻣﲔ ﺍﻟﻌﻠﻮﻡ ‪.‬‬
‫ﻣﻦ ﻫﻨﺎ ﺍﻗﺘﻀﻰ ﻣﺒﺪﺃ ﺍﻟﺘﺰﺍﻣﻦ ﻭﺍﻟﺘﻌﺎﻗﺐ ﻭﻣﺒﺪﺃ ﺍﻟﺘﺠﺪﻳﺪ ﺗﻌ ﹼﻘﺐ ﺍﻟﺮﻭﺍﻓﺪ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻵﻧﻴﺔ ﻗﺼﺪ‬
‫ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﺪﻻﻻﺕ ﺍﳉﺪﻳﺪﺓ ﻭﺍﻟﻄﺎﺭﺋﺔ ﺍﻟﱵ ﻳﻬﺒﻬﺎ ﺍﳌﻌﻄﻰ ﺍﻟﺜﻘﺎﰲ ﺍﻵﱐ‪،‬ﻓﻬﻮ ﳝﻨﺢ ﻣﺼﻄﻠﺤﺎﺕ‬
‫ﻓﻨﻮﻧﻪ ﻣﻔﺎﻫﻴﻢ ﺧﺎﺹ ﺗﻨﺼﺎﻉ ﻟﻪ ﻭﺗﻠ‪‬ﺒﻲ ﺣﺎﺟﺎﺗﻪ ﺍﳌﺘﺠ ‪‬ﺪﺩﺓ ﻭﻣﻘﺘﻀﻴﺎﺗﻪ ﺍﳌﺘﻮﹼﻟﺪﺓ ﻟﻴﺘﺴﲎ ﻟﻪ‬
‫ﳑﺎﺭﺳﺔ ﻓﻌﻞ ﺍﻹﻓﺼﺎﺡ ﻭﻓﻌﻞ ﺍﻹﺩﻻﺀ ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﻟﻪ ﻣﻦ ﲡﻠﻴﺎﺕ ‪،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﺠﻞ ﰲ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺗﻮﹼﻟﺪﺍ ﺟﺪﻳﺪ ﻧﺎﺳﺨﺎ)‪.(3‬‬ ‫ﺍﳉﺪﻳﺪﺓ ﺗﻮﺳﻌﺔ ﳌﺎ ﻫﻮ ﻣﺄﻟﻮﻑ ﻭﻣﺴ ‪‬‬
‫ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭ ﺍﳌﻨﻬﺠﻴﺔ ﻧﺘﺴﺎﺀﻝ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻼﻣﺔ ﻭﺍﳌﻌﲎ ﰲ‬
‫ﺭﺣﺎﺏ ﺍﳌﻘﻮﻻﺕ ﺍﳌﻌﺮﻓﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ ‪،‬ﻭﺍﻟﺒﺪﺀ ﺳﻴﻜﻮﻥ ﺑﺪﻱ ﺳﻮﺳﲑ ‪،‬ﻭﺑﲑﺱ‬
‫ﻭﻣﻮﺭﻳﺲ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ ﹼﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻭ ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺔ ‪-‬ﻭﺣﱴ ﺍﻟﺪﻻﻟﻴﺔ ﺗﺪﻳﻦ ﳍﻢ ﺑﺎﻟﻔﻀﻞ‬
‫ﹼﰒ ﻳﻜﻮﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻘﺎﺭﺑﺎﺕ ﺃﺧﺮﻯ ﻛﺎﻥ ﳍﺎ ﺍﻷﺛﺮ ﺍﻷﻛﱪ ﰲ ﺗﺄﻭﻳﻞ ﻭﺍﺳﺘﻨﻄﺎﻕ ﺍﻟﻌﻼﻣـﺔ‬

‫)‪"(1‬ﺳ ‪‬ﻦ‪ :‬ﺍﻟﺴﲔ ﻭﺍﻟﻨﻮﻥ ﺃﺻﻞ ﻭﺍﺣﺪ ﻣﻄﺮﺩ ‪،‬ﻭ ﻫﻮ ﺟﺮﻳﺎﻥ ﺍﻟﺸﻲﺀ ﻭﺍﻃﺮﺍﺩﻩ ﰲ ﺳﻬﻮﻟﺔ)‪ (...‬ﻭ ﻣﻦ ﺫﻟﻚ ﻗﻮﳍﻢ‪ :‬ﺍﻣﺾ ﻋﻠﻰ‬
‫ﺳ‪‬ﻨﹺﻨﻚ ﻭ ‪‬ﺳ‪‬ﻨﹺﻨﻚ؛ ﺃﻱ ﻭﺟﻬﻚ" ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪.474 ،‬‬
‫)‪"(2‬ﻃﺮﺩ ﺍﻟﻄﺎﺀ ﻭﺍﻟﺮﺍﺀ ﻭﺍﻟﺪﺍﻝ ﺃﺻﻞ ﻭﺍﺣﺪ ﺻﺤﻴﺢ ﻳﺪﻝ ﻋﻠﻰ ﺇﺑﻌﺎﺩ" ‪.‬ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ‪.637‬‬
‫)‪"(3‬ﻧﺴﺦ ﺍﻟﻨﻮﻥ ﻭﺍﻟﺴﲔ ﻭ ﺍﳋﺎﺀ ﺃﺻﻞ ﻭﺍﺣﺪ )‪ (....‬ﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻗﻴﺎﺳﻪ ﺭﻓﻊ ﺷﻲﺀ ﻭ ﺇﺛﺒﺎﺕ ﻏﲑﻩ ﻣﻜﺎﻧﻪ ‪،‬ﻗﺎﻝ ﺁﺧﺮﻭﻥ ﻗﻴﺎﺳﻪ‬
‫‪ .‬ﲢﻮﻳﻞ ﺷﻲﺀ ﺇﱃ ﺷﻲﺀ"‪).‬ﻭﺍﳌﺮﺍﺩ ﰲ ﺍﻟﻨﺺ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ( ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ‪،‬ﺍﺑﻦ ﻓﺎﺭﺱ ‪،‬ﺹ ‪.1026‬‬

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‫ﺑﺸﻘﻴﻬﺎ ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ ‪،‬ﻛﺎﻟﺴﻠﻮﻛﻴﺔ‪ ،‬ﻭﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ‪ ،‬ﻭﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ ‪،‬ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﱵ ﺗﺘﻤ‪‬ﻴﺰ ﺑﺎﳉ ‪‬ﺪﺓ ﻭﺍﳉ ‪‬ﺪﻳﺔ ﰲ ﺍﻟﻄﺮﺡ ‪.‬‬
‫ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﻣﻨﻬﺞ ﺍﻟﻘﺮﺍﺀﺓ‪:‬‬
‫ﻗﺒﻞ ﻋﺮﺽ ﺍﻟﺘﺼ ‪‬ﻮﺭ ﺍﻟﻐﺮﰊ ﻟﻄﺒﻴﻌﺔ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻛﺎﻥ ﻭﻻ ﺑﺪ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﻋﺎﺋﻖ ﻣﻨﻬﺠﻲ‬
‫ﻻ ﻳﺰﺍﻝ ﻳﻜﺘﻨﻒ)‪ (1‬ﻭﻋﻲ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺑﲏ ﺟﻠﺪﺗﻨﺎ‪ ،‬ﻭﻫﻮ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻵﺧﺮ ﻫﻞ ﳝﹼﺜﻞ ﻃﻌﻨﺎ‬
‫ﰲ ﺍﻟﺘﺮﺍﺙ ﻭﺍﺭﺗﺪﺍﺩﺍ ﻋﻨﻪ ؟ ﺃﻡ ﻳﻌﲏ ﺍﺣﺘﻮﺍﺀ ﻟﻠﻤﻮﻗﻒ ﻭﺇﺛﺮﺍﺀ ﻟﻠﻤﻌﺮﻓﺔ ؟‪.‬ﻻ ﺷﻚ ﺃ ﹼﻥ ﺍﳌﻘﻮﻻﺕ‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﰲ ﳎﺎﻝ ﺍﻟﺒﺤﺚ ﺍﻟﻠﺴﺎﱐ ﲤﺜﻞ ﻟﺪﻯ ﺍﻟﺒﻌﺾ ﻣﺘﻨ ﹼﻔﺴﺎ ﻣﻌﺮﻓﻴﺎ ﻭﻣﻠﻜﺎ ﺣﻀﻮﺭﻳﺎ ‪،‬ﻭﻟﺪﻯ‬
‫ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺍﺭﺗﺪﺍﺩﺍ ﻓﻜﺮﻳﺎ ﻭﻋﻘﻮﻗﺎ ﻭﻋﺠﺰﺍ ﻣﺒﻌﺜﻪ ﻋﺪﻡ ﺍﳌﻘﺪﺭﺓ ﺃﻭ ﺍﻟﻌﻮﺯ ﺍﳊﺎﺻﻞ ﰲ ﲤﹼﺜﻞ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﳌﻌﺮﰲ ﺍﻟﻌﺮﰊ ‪،‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ‪-‬ﺍﻷﻣﺮ ﲞﻼﻑ ﻣﺎ ﻳﺮﺍﻩ ﻫﺬﺍ ﺍﻟﺒﻌﺾ ‪،‬ﻓﺈﺫ ﻧﻘﻨﻊ ﺑﺄﻥ ﺗﻔﺴﲑ‬
‫ﻭﺗﺄﻭﻳﻞ ﺍﻟﺘﺮﺍﺙ ﺍﳌﻌﺮﰲ ﺃﻣﺮ ﺇﻟﺰﺍﻣﻲ ﻭﻣﻄﻠﻮﺏ‪ ،‬ﻧﺆ ﹼﻛﺪ ﰲ ﺍﻵﻥ ﻧﻔﺴﻪ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺄﻭﻳﻞ‬
‫ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﺑﻌﺎ ﻣﻦ ﺿﺮﻭﺭﺍﺕ ﻳﻔﺮﺿﻬﺎ ﺍﻟﻮﺍﻗﻊ ﺍﻵﱐ ‪،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﻘﻊ‬
‫ﺃﺳﲑﺍ ﳍﺬﺍ ﺍﻟﺘﺮﺍﺙ ‪،‬ﺑﻞ ﻋﻠﻴﻪ ﲤﹼﺜﻠﻪ ﻭﻓﻬﻤﻪ ﻭﺗﻔﺴﲑﻩ ﻣﻦ ﻣﻨﻄﻠﻘﺎﺕ ﳘﻮﻣﻨﺎ ﺍﻟﺮﺍﻫﻨﺔ ‪.‬‬
‫ﻓﺈﺩﺭﺍﻙ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻵﺧﺮ ﰲ ﳎﺎﻝ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﻻ ﻳﻌﲏ ﺗﻮﺟ‪‬ﻬﺎ ﺇﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﻭﻓﻜﺮﻳ‪‬ﺎ‬
‫ﻣﻌﻴ‪‬ﻨﺎ ﻭ ﻻ ﻋﺠﺰﺍ ﻋﻦ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﺘﺮﺍﺙ ﺍﳌﻨﺘﻤﻰ ﺇﻟﻴﻪ ؛ﺑﻞ ﻫﻮ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﲡﺴﻴﺪ ﳌﺒﺪﺃ‬
‫ﺍﻷﺻﺎﻟﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ ‪،‬ﻭﺗﻔﻌﻴﻞ ﳌﺒﺪﺃ ﺍﻟﺘﻮﺃﻣﺔ ﻭﺍﶈﺎﻭﺭﺓ ‪،‬ﻓﻠ ‪‬ﻤﺎ ﻛﺎﻥ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻐﺮﺑﻴﻮﻥ ﳝﺜﹼﻞ‬
‫ﻗﻤﺔ ﺍﻟﻜﻔﺎﺀﺓ ﺍﻟﱵ ﻳﺘﺴﺎﻭﻯ ﻓﻴﻬﺎ ﺍﻟﺜﺮﺍﺀ ﺍﻟﻨﻮﻋﻲ ﻣﻊ ﺍﻟﺜﺮﺍﺀ ﺍﻟﻜﻴﻔﻲ )ﺍﳌﻨﻬﺠﻲ( ﻣﺎ ﻛﺎﻥ ﻟﻴﻘﺼﻰ‬
‫ﻭﻳﻌﺰﻝ ﻭﺇﻧ‪‬ﻤﺎ ﻳﺴﺘﻮﻋﺐ ﹼﰒ ﻳﺴﺘﺜﻤﺮ ﻭﻳﻔﻌ‪‬ﻞ‪.‬‬
‫ﻭ ﺇﺫ ﻧﺘﺒ‪‬ﻨﻰ ﻫﺬﺍ ‪،‬ﱂ ﻧﻜﻦ ﺑﺬﻟﻚ ﻗﺪ ﺧﺮﻗﻨﺎ ﺳﻨﻦ ﺍﻷﻭﺍﺋﻞ ﰲ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺍﻟﻨﺼﻮﺹ‬
‫ﻭﺍﳌﻌﺮﻓﺔ ﺇﲨﺎﻻ ﺑﻞ ﻗﺪ ﺳﻠﻜﻨﺎ ﻃﺮﻳﻘﻬﻢ ﻭ‪‬ﺠﻨﺎ ﺳﺒﻴﻠﻬﻢ ﻭﺍﻫﺘﺪﻳﻨﺎ ‪‬ﺪﻳﻬﻢ‪ ،‬ﻓﻤﺎ ﺗﻔﻌﻴـــﻞ‬

‫)‪" (1‬ﻣﻜﻨ‪‬ﻒ‪ :‬ﺃﺣﻴﻂ ﺑﻪ ﺟﻮﺍﻧﺒﻪ"‪.‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪،‬ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ ‪،‬ﺗﺢ‪ :‬ﻳﻮﺳﻒ ﺍﻟﺒﻘﺎﻋﻲ‪،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪،‬ﻁ ‪، 2008‬ﺑﲑﻭﺕ‪،‬‬
‫ﺹ‪.766‬‬

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‫ﻭ ﺗﻮﻇﻴﻒ ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ ﻭﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻭﺍﺑﻦ ﺭﺷﺪ ﻟﻠﻤﻨﻄﻖ ﰲ ﻣﻨﺎﻗﺸﺎ‪‬ﻢ‬
‫ﻭﺣﻮﺍﺭﺍ‪‬ﻢ ﺍﳌﻨﺘﻈﻤﺔ ﻭﺍﳌﺴﺘﺪﺍﻣﺔ ﺇﻻ ﺗﻜﺮﻳﺲ ﳌﺒﺪﺇ ﺗﻼﻗﺢ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﺳﺘﻴﻌﺎﺏ ﺍﳌﻨﺎﻫﺞ‬
‫ﻭ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﲟﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻐﲑ ﻻ ﳝﹼﺜﻞ ﺍﺭﺗﺪﺍﺩﺍ ﻓﻜﺮﻳﺎ ؛ﺇﳕﺎ ﳝﺜﹼﻞ ﺗﻮﺳﻴﻌﺎ‬
‫ﻭ ﺗﻮﻃﻴﺪﺍ ﻭﺗﻜﺮﻳﺴﺎ ﳌﺒﺪﺇ ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ‪.‬‬
‫ﻭﻟﻠﺠﺎﺑﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺭﺅﻳﺔ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ ﻓﻴﻬﺎ ﺍﺧﺘﺰﺍﻝ ﻭﺣﻞ ﻟﻠﺼﺮﺍﻉ ﺍﻟﺬﻱ ﻧﺸﺐ ﺑﲔ‬
‫ﻣﻨﺎﻫﺞ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻓﻘﺪ ﺫﻫﺐ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺘﺮﺍﺛﻴﺔ ﻟﻠﺘﺮﺍﺙ " ﻗﺮﺍﺀﺓ ﻻ ﺗﺎﺭﳜﻴﺔ ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ‬
‫ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﺘﺞ ﺳﻮﻯ ﻧﻮﻉ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻔﻬﻢ ﻟﻠﺘﺮﺍﺙ ﻫﻮ ﺍﻟﻔﻬﻢ ﺍﻟﺘﺮﺍﺛﻲ ﻟﻠﺘﺮﺍﺙ ‪،‬ﺍﻟﺘﺮﺍﺙ‬
‫ﳛﺘﻮﻳﻬﺎ ﻭ ﻫﻲ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﲢﺘﻮﻳﻪ ؛ﻷ‪‬ﺎ ﺍﻟﺘﺮﺍﺙ ﻳﻜ ‪‬ﺮﺭ ﻧﻔﺴﻪ"‪،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﻭﺿﻊ‬
‫ﻣﻌﺎﺩﻟﺔ ﻻ ﳏﻴﺪ ﻋﻨﻬﺎ ﻭﻫﻲ »ﺟﻌﻞ ﺍﳌﻘﺮﻭﺀ ﻣﻌﺎﺻﺮﺍ ﻟﻨﻔﺴﻪ ﻣﻌﻨﺎﻩ ﻓﺼﻠﻪ ﻋ‪‬ﻨﺎ‪،‬ﻭﺟﻌﻠﻪ ﻣﻌﺎﺻﺮﺍ‬
‫ﻟﻨﺎ ﻣﻌﻨﺎﻩ ﻭﺻﻠﻪ ﺑﻨﺎ ؛ﺃﻱ ﺇ ﹼﻥ ﺇﺿﻔﺎﺀ ﺍﳌﻌﻘﻮﻟﻴﺔ ﻋﻠﻰ ﺍﳌﻘﺮﻭﺀ ﻣﻦ ﻃﺮﻑ ﺍﻟﻘﺎﺭﺉ ﻣﻌﻨﺎﻩ ﻧﻘﻞ‬
‫ﺍﳌﻘﺮﻭﺀ ﺇﱃ ﳎﺎﻝ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻘﺎﺭﺉ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻗﺪ ﻳﺴﻤﺢ ﺑﺘﻮﻇﻴﻔﻪ ﻣﻦ ﻃﺮﻑ ﻫﺬﺍ ﺍﻷﺧﲑ ﰲ‬
‫ﺇﻏﻨﺎﺀ ﺫﺍﺗﻪ‪،‬ﺃﻭ ﺣﱴ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺋﻪ")‪.(1‬‬
‫ﻭ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻧ ‪‬ﻮﻩ ﺑﺄ ﹼﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻻﺳﺘﺸﺮﺍﻗﻴﺔ ﺍﻟﱵ ﺗﺘﺨﺬ ﺍﻣﺘﺪﺍﺩﺍ‪‬ﺎ ﺇﱃ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﻐﺮﺏ‬
‫ﻭﺗﻨ ‪‬ﻮﻩ ﺃ ﹼﻥ ﻣﺎ ﻳﻬ ‪‬ﻤﻬﺎ ﻫﻮ ﻓﻘﻂ ﺍﻟﻔﻬﻢ ﻭﺍﳌﻌﺮﻓﺔ ؛ﻭﺃ‪‬ﺎ ﺇﺫ ﺗﺄﺧﺬ ﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻣﻨﻬﺠﻬﻢ‬
‫ﺍﻟﻌﻠﻤﻲ ﺗﺘﺮﻙ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺘﻬﻢ ‪ -‬ﻓﻬﻲ ﺗﻨﺴﻰ ﺃﻭ ﺗﺘﻨﺎﺳﻰ ﺃ‪‬ﻧﻬﺎ ﺗﺄﺧﺬ ﺍﻟﺮﺅﻳﺔ ﻣﻊ ﺍﳌﻨﻬﺞ ‪،‬ﻭﻫﻞ‬
‫)‪(3‬‬
‫ﳝﻜﻦ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ؟‪(2).‬ﻭﺗﺄﺳﻴﺴﺎ ﻋﻠﻰ ﻫﺬﺍ ﺗﻘ ‪‬ﺮﺭ ﺃ ﹼﻥ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺘﺮﺍﺙ ﻳﻜﻮﻥ ﺑﻄﺮﻳﻘﲔ‪:‬‬
‫ﺃﻭ‪‬ﻻ‪ -‬ﻃﺮﻳﻖ ﺍﻟﻔﻬﻢ‪ :‬ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﳚﺐ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﺘﺮﺍﺙ ﻛﻜﻞ ﲟﺨﺘﻠﻒ‬
‫ﺗﻮﺟﻬﺎﺗﻪ ﻭﻣﺮﺍﺣﻠﻪ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺩﻭﻥ ﳑﺎﺭﺳﺔ ﻓﻌﻞ ﺍﻹﻗﺼﺎﺀ ﻭﺍﻹﻟﻐﺎﺀ‪.‬‬

‫)‪(1‬ﻳﻨﻈﺮ ﳓﻦ ﻭﺍﻟﺘﺮﺍﺙ ‪-‬ﻗﺮﺍﺀﺍﺕ ﻣﻌﺎﺻﺮﺓ ﰲ ﺗﺮﺍﺛﻨﺎ ﺍﻟﻔﻠﺴﻔﻲ‪، -‬ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻱ ‪،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ‪،‬ﻁ ‪، 6‬ﺳﻨﺔ‬
‫‪،1993‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪،‬ﺹ ‪.13- 12‬‬
‫)‪(2‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪،‬ﺹ ‪.14‬‬
‫)‪(3‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪،‬ﺹ ‪.47‬‬

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‫ﺛﺎﻧﻴﺎ‪ -‬ﻃﺮﻳﻖ ﺍﻟﺘﻮﻇﻴﻒ ﻭﺍﻻﺳﺘﺜﻤﺎﺭ‪ :‬ﺑﻌﺪ ﻓﻬﻢ ﻭﺇﺩﺭﺍﻙ ﻭﺍﺳﺘﻠﻬﺎﻡ ﺍﳌﻜﺘﻮﺏ ﻭﺍﳌﺨﻄﻮﻁ‬
‫ﺍﳌﻌﺮﰲ ﺗﺄﰐ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻮﻇﻴﻒ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺍﻧﺘﻘﺎﺀ ﺍﻟﻌﻨﺎﺻﺮ ﻭﺍﳌﻘ ‪‬ﻮﻣﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺍﻟﱵ ﳝﻜﻦ ﳍﺎ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻧﻘﻄﺔ ﲢ ‪‬ﻮﻝ ﻭ ﺇﺑﺮﺍﺯ ﻟﻨﻈﺮﻳﺔ ﻋﺮﺑﻴﺔ ﰲ ﺃﻱ ﺣﻘﻞ ﻣﻦ ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫ﺗﺼﻮﺭ ﺩﻱ ﺳﻮﺳﲑ ﻟﻠﻌﻼﻣﺔ‪:‬‬
‫ﺇ ﹼﻥ ﺃ ‪‬ﻭﻝ ﳏﺎﻭﻟﺔ ﺟﺎﺩﺓ ﰲ ﻧﻄﺎﻕ ﺍﻟﺒﺤﺚ ﺍﻟﻠﺴﺎﱐ ﻭﺍﻟﺴﻴﻤﻴﺎﺋﻲ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺄﺳﻴﺲ ﻭ ﺍﻟﺘﻨ‪‬ﺒﺆ‬
‫ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﱵ ﻃﺮﺣﻬﺎ ﻟﻠﻮﺟﻮﺩ ﻛﻞ ﻣﻦ ﺩﻱ ﺳﻮﺳﲑ)‪ ( 1914 -1857‬ﻭﺗﺸﺎﺭﻟﺰ‬
‫ﺳﺎﻧﺪﺭﻳﺲ ﺑﲑﺱ)‪،(1914 -1839‬ﻭﻗﺪ ﺍﺳﺘﻄﺎﻋﺖ ﻣﻘﺎﺭﺑﺎ‪‬ﻢ ﺇﺣﺪﺍﺙ ﲢ ‪‬ﻮﻝ ﺟﺮﻱﺀ‬
‫ﻭﻋﻤﻴﻖ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻠﺴﺎﱐ ﻭﺍﻟﺴﻴﻤﻴﺎﺋﻲ ﻗﺎﻃﺒﺔ ‪.‬ﻭ ﻫﻲ ﺍﳌﻘﺎﺭﺑﺎﺕ ﺍﻟﱵ ﺃﺧﺬﺕ ﺷﺮﻋﻴﺘﻬﺎ ﰲ‬
‫ﳎﺎﻝ ﲢﺮﻳﺮ ﺍﻟﻌﻼﻣﺔ ﻣﻦ ﺭﻛﺎﺋﺰ ﻛﺎﻧﺖ ﻣﺘﻮ ﹼﻃﻨﺔ ﰲ ﺗﻠﻚ ﺍﳊﻘﺒﺔ‪ ،‬ﻓﻘﺪ ﺭ ﹼﻛﺰ "ﺳﻮﺳﲑ ﻋﻠﻰ‬
‫ﺍﻟﻮﻇﻴﻔﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻌﻼﻣﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺭ ﹼﻛﺰ ﺑﲑﺱ ﻋﻠﻰ ﺍﻟﻮﻇﻴﻔﺔ ﺍﳌﻨﻄﻘﻴﺔ" )‪، (1‬ﻭﳒﻢ ﻋﻦ ﻫﺬﺍ‬
‫ﺍﻟﺘﻨ ‪‬ﻮﻉ ﻭﺍﻻﺧﺘﻼﻑ ﺑﺮﻭﺯ ﻣﻨﻮﺍﻝ ﺇﺟﺮﺍﺋﻲ ﻭﺗﺮﺍﻛﻤﺎﺕ ﻣﻌﺮﻓﻴﺔ ﺟﺪﻳﺪﺓ ‪،‬ﻳﺘﺠﻠﻰ ﺍﳌﻨﻮﺍﻝ‬
‫ﺍﻹﺟﺮﺍﺋﻲ ﰲ ﻇﻬﻮﺭ ﻋﻠﻢ ﺟﺪﻳﺪ ﻳﺪﻋﻰ ﺍﻟﺴﻴﻤﻴﻮﻟﻮﺟﻴﺎ ‪ la sémiologie‬ﺃﻭ ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺔ‬
‫)‪(2‬‬
‫‪ la sémiotique‬ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻬﺘﻢ ﺑﺪﺭﺍﺳﺔ ﺍﻟﻌﻼﻣﺔ ﻭﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ‪‬ﺎ‪.‬‬
‫ﻳﻌﺘﱪ ﺩﻱ ﺳﻮﺳﲑ ﺍﻟﻌﻼﻣﺔ ﻛﻴﺎﻧﺎ ﺛﻨﺎﺋﻲ ﺍﳌﺒﲎ ‪،‬ﻳﺘﺄﻟﻒ ﻣﻦ ﺻﻮﺭﺓ ﲰﻌﻴﺔ ‪image‬‬
‫‪ acoustique‬ﻭﻣﻔﻬﻮﻡ ‪، concept‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﺴﻤﻌﻴﺔ ﻟﻴﺲ ﺍﻟﺼﻮﺕ‬
‫ﺍﳌﺴﻤﻮﻉ ﺃﻱ ﺍﳉﺎﻧﺐ ﺍﳌﺎﺩﻱ ﺍﻟﺒﺤﺚ ﻣﻨﻪ ‪،‬ﻭ ﺇﳕﺎ ﺍﻷﺛﺮ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺬﻱ ﻳﺘﺮﻛﻪ ﺍﻟﺼﻮﺕ‬
‫ﻓﻴﻨﺎ)‪،(3‬ﻭﻧﻈﺮﺍ ﻟﻠﺘﻼﺯﻡ ﺍﳌﺘﺪﺍﻭﻝ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺑﲔ ﺍﻟﻌﻼﻣﺔ ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﻤﻌﻴﺔ ﰲ ﻋﺮﻑ‬
‫ﺍﳌﺘﻜﹼﻠﻤﲔ ‪،‬ﺑــﺪﺍ‬

‫)‪(1‬ﻋﻠﻢ ﺍﻹﺷﺎﺭﺓ –ﺍﻟﺴﻴﻤﻴﻮﻟﻮﺟﻴﺎ‪، -‬ﺑﻴﺎﺭﺟﲑﻭ ‪،‬ﺗﺮ ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ ‪،‬ﺩﺍﺭ ﻃﻼﺱ ‪،‬ﻁ ‪، 1‬ﺳﻨﺔ ‪، 1988‬ﺩﻣﺸﻖ ﺹ‪.25‬‬
‫)‪(2‬ﺗﺄﻭﻳﻞ ﻭ ﻋﻠﻢ ﺍﻟﺮﻣﻮﺯ ‪،‬ﺁﺭﺕ ﻓﺎﻥ ﺯﻭﺳﺖ ‪،‬ﺗﺮ‪ :‬ﺃﻧﻄﻮﺍﻥ ﺃﺑﻮ ﺯﻳﺪ ‪،‬ﳎﻠﺔ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻔﻜﺮ ﺍﻟﻌﺎﳌﻲ ‪،‬ﺍﻟﻌﺪﺩ ‪، 5‬ﺷﺘﺎﺀ ‪، 1989‬ﻣﺮﻛﺰ‬
‫ﺍﻹﳕﺎﺀ ﺍﻟﻘﻮﻣﻲ ‪،‬ﺑﲑﻭﺕ ‪،‬ﺹ ‪.52‬‬
‫)‪(3‬ﳏﺎﺿﺮﺍﺕ ﰲ ﻋﻠﻢ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺎﻡ ‪،‬ﻓﺮﻧﺪﻧﺎﺩ ﺩﻱ ﺳﻮﺳﲑ ‪،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻗﻨﻴﲏ ‪،‬ﻣﺮﺍﺟﻌﺔ ﺃﲪﺪ ﺟﻴﱯ ‪،‬ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﺸﺮﻕ ‪1987،‬‬
‫‪،‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪،‬ﺹ ‪.86‬‬

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‫ﻟﺪﻱ ﺳﻮﺳﲑ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﻣﺼﻄﻠﺢ ﺍﻟﻌﻼﻣﺔ ﻭﻇﻬﺮ ﻟﻪ ﺍﻟﻌﺰﻭﻑ ﻋﻦ ﻣﺼﻄﻠﺢ ﺻﻮﺭﺓ ﲰﻌﻴﺔ‬
‫)‪(1‬‬
‫ﺇﱃ ﻣﺼﻄﻠﺢ ﺍﻟﺪﺍﻝ ‪،signifie‬ﻭﻋﻦ ﻣﺼﻄﻠﺢ ﻣﻔﻬﻮﻡ ﺇﱃ ﻣﺼﻄﻠﺢ ﻣﺪﻟﻮﻝ ‪signifiant‬‬
‫ﻭﻫﻜﺬﺍ ﺃﺻﺒﺤﺖ ﺍﻟﻌﻼﻣﺔ ﰲ ﻧﻈﺮ ﺩﻱ ﺳﻮﺳﲑ ﺗﻘﺮﻥ ﺑﲔ ﺩﺍﻝ ﻭﻣﺪﻟﻮﻝ ﻭﳘﺎ ﻳﺸﺒﻬﺎﻥ ﻭﺟﻬﻲ‬
‫ﺍﻟﻌﻤﻠﺔ ﺍﻟﻨﻘﺪﻳﺔ ﻭﻻ ﳝﻜﻦ ﻋﺰﻝ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ‪.‬‬
‫)‪( 2‬‬
‫ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﰲ ﳏﺎﺿﺮﺍﺕ ﺳﻮﺳﲑ ﳍﺎ ﺻﻔﺘﺎﻥ‪:‬‬
‫ﺍﻟﺼﻔﺔ ﺍﻷﻭﱃ ‪:‬ﻫﻲ ﺍﻟﻌﻼﻗﺔ ﺍﻻﻋﺘﺒﺎﻃﻴﺔ ﺑﲔ ﺍﻟ ‪‬ﺪﺍﻝ ﻭﺍﳌﺪﻟﻮﻝ ؛ﺃﻱ ﺇﻧﻪ ﻻ ﻳﻮﺟﺪ ﺻﻠﺔ‬
‫ﻃﺒﻴﻌﻴﺔ ﲡﻤﻊ ﺍﻟﺪﺍﻝ ﲟﺪﻟﻮﻟﻪ ‪،‬ﻓﻠﻔﻆ ﺃﺧﺖ ﻻ ﻳﻮﺟﺪ ﺑﲔ ﺃﺻﻮﺍﺗﻪ )ﺃ‪،‬ﺥ‪،‬ﺕ( ﺻﻠﺔ ﲡﻤﻌﻪ‬
‫ﺑﺎﳌﻌﲎ ﺃﻭ ﺍﳌﺪﻟﻮﻝ ‪،‬ﻭﻗﺪ ﺍﺳﺘﺜﲎ ﺩﻱ ﺳﻮﺳﲑ ﺍﻣﻦ ﺫﻟﻚ‪:‬‬
‫ﺃ ‪ -‬ﺍﻟﺮﻣﺰ ﺍﻟﺬﻱ ﻣﻦ ﲰﺎﺗﻪ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻋﺘﺒﺎﻃﻴﺎ ﻋﻠﻰ ﳓﻮ ﻛﻠﻲ‪ ،‬ﻓﺮﻣﺰ ﺍﻟﻌﺪﺍﻟﺔ ﺍﳌﻴﺰﺍﻥ‬
‫ﻻ ﳝﻜﻦ ﺍﺳﺘﺒﺪﺍﻟﻪ ﺑﺄﻱ ﺭﻣﺰ ﺁﺧﺮ‪.‬‬
‫ﺏ‪ -‬ﻭﻛﺬﻟﻚ ﺍﻷﻟﻔﺎﻅ ﺍﶈﺎﻛﻴﺔ ﻟﻠﺼﻮﺕ‪ ،‬ﻛﺨﺮﻳﺮ ﺍﳌﺎﺀ‪ ،‬ﻭﻣﻮﺍﺀ ﺍﻟﻘﻄﺔ‪.‬‬
‫ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻫﻲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺼﺮﻳﺔ )ﺍﳋﻄﻴﺔ ( ﻟﻠﻌﻼﻣﺔ ‪،‬ﻓﺎﻟﻌﻼﻣﺎﺕ ﺍﻟﺴﻤﻌﻴﺔ ﳍﺎ ﺑﻌﺪ‬
‫ﻭﺍﺣﺪ ﻓﻘﻂ ﻭﻫﻮ ﺍﻟﺒﻌﺪ ﺍﻟﺰﻣﲏ‪ ،‬ﻭﻋﻨﺎﺻﺮ ﺍﻟﺪﺍﻝ ﺍﻟﺴﻤﻌﻲ ﻳﻌﻘﺐ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ‪ ،‬ﻓﻬﻲ‬
‫ﺗﺆﻟﻒ ﺳﻠﺴﻠﺔ ﰲ ﺣﲔ ﺍﻟﺪﻭﺍﻝ ﺍﻟﺒﺼﺮﻳﺔ‪ ،‬ﻛﺈﺷﺎﺭﺍﺕ ﺍﳌﻼﺣﺔ ﺗﺘﻌﺮﺽ ﻟﺘﻌﻘﻴﺪﺍﺕ‪ ،‬ﺇﺫ‬
‫ﻧﻠﺤﻆ ﺗﻼﺣﻘﺎ ﺧﻄﻴﺎ ﰲ ﺍﳌﺴﺎﺭ ﺍﻟﺰﻣﲏ ﻋﻦ ﻃﺮﻳﻖ ﺗﻌﺎﻗﺐ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻜﺘﺎﺑﻴﺔ ﰲ ﺧﻄﻴﺔ‬
‫ﺠﻞ ﻋﻠﻰ ﺩﻱ ﺳﻮﺳﲑ ﻣﻦ ﻧﻘﺪ ﺇﻗﺼﺎﺅﻩ ﻭ ﺇﻏﻔﺎﻟﻪ ﻟﻠﺸﻲﺀ ﺃﻭ ﺍﳌﻮﺿﻮﻉ‬ ‫ﻣﻄﺮﺩﺓ‪ .‬ﻭﻣﺎ ﻳﺴ ‪‬‬
‫ﺍﻟﺬﻱ ﲢﻴﻞ ﻋﻠﻴﻪ ﺍﻟﻌﻼﻣﺔ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﻓﻌﻼﻗﺔ ﺍﻹﺭﺟﺎﻉ ﻣﻌﺘﱪﺓ ﻟﺪﻯ ﻏﺎﻟﺒﻴﺔ ﺍﻟﺴﻤﻴﺎﺋﻴﲔ‬
‫ﻭﺍﻟﻠﺴﺎﻧﻴﲔ ‪.‬‬

‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪،‬ﺹ ‪.87‬‬

‫)‪ (2‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪،‬ﺹ ‪.90 -87‬‬

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 ‫ﺗﺼﻮ‪‬ﺭ ﺑﲑﺱ ﻟﻠﻌﻼﻣﺔ ‪:‬‬
‫ﺃﻣﺎ ﻣﻘﺎﺭﺑﺎﺕ ﺃﻭ ﻧﻈﺮﻳﺔ ﺑﲑﺱ ﻓﺘﻮﺳﻢ ﺑﺎﻟﺸﻤﻮﻟﻴﺔ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ‪‬ﻧﻪ ﺃﺩﻣﺞ ﻣﺎ ﺃﻗﺼﺎﻩ‬
‫ﺩﻱ ﺳﻮﺳﲑ ﻣﻦ ﺣﻘﻞ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ‪،‬ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺍﳌﻮﺿﻮﻉ ‪، objet‬ﻓﺎﻟﻌﻼﻣﺔ ﻋﻨﺪﻩ ﺗﻔﺼﺢ‬
‫ﻋﻦ ﻋﻼﻗﺔ ﺛﻼﺛﻴﺔ ﺗﺘﺮ ﹼﻛﺐ ﻣﻦ ﺍﳌﺼ ‪‬ﻮﺭﺓ ‪، representamen‬ﻭﺗﻘﺎﺑﻞ ﺍﻟﺪﺍﻝ ﻋﻨﺪ ﺳﻮﺳﲑ‬
‫ﺴﺮﺓ ‪ interprétant‬ﻭﺗﻘﺎﺑﻞ ﺍﳌﺪﻟﻮﻝ ﻋﻨﺪ ﺳﻮﺳﲑ‪،‬ﻭﺍﳌﻮﺿﻮﻉ ‪،objet‬ﻟﻴﺲ ﻟﻪ‬ ‫ﻭﺍﳌﻔ ‪‬‬
‫ﻣﻘﺎﺑﻞ ﻋﻨﺪ ﺳﻮﺳﲑ ‪،‬ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﻘﺴﻴﻢ ﻭﺟﺐ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻌﻼﻣﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ‬
‫ﻭﺣﺪﺓ ﺛﻼﺛﻴﺔ ﺍﳌﺒﲎ ﻏﲑ ﻗﺎﺑﻠﺔ ﻟﻼﺧﺘﺰﺍﻝ ﰲ ﻋﻨﺼﺮﻳﻦ‪ .‬ﻭﱂ ﻳﻜﺘﻒ ﺑﲑﺱ ﺑﺮﺻﺪ ﻋﻨﺎﺻﺮ‬
‫ﺍﻟﻌﻼﻣﺔ ﺑﻞ ﺟ ‪‬ﺰﺀ ﻛ ﹼﻞ ﻋﻨﺼﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﺗﻔﺮﻳﻊ ﺛﻼﺛﻲ‪.‬ﻭﻟﻌ ﹼﻞ ﺍﻷﻣﺮ ﻳﺘﻀﺢ‬
‫)‪(1‬‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺸﻜﻞ ﺍﻵﰐ‪:‬‬
‫‪+ /$‬دة‬ ‫‪$. /$‬‬
‫‪+$ /$‬‬
‫‪Sin-signe‬‬
‫‪2‬‬ ‫‪Quali-signe‬‬
‫‪Legi-signe 3‬‬ ‫‪1‬‬

‫ا)‪-‬ـ‪+‬ة‬

‫‪1‬‬

‫ ر‬ ‫‪3‬‬ ‫‪2‬‬ ‫أ‪.‬‬

‫ا) رة‬ ‫ا)(ع‬ ‫‪1‬‬
‫‪1‬‬
‫‪RHEME‬‬ ‫‪icon‬‬
‫ "‪1‬‬ ‫‪2+45‬‬
‫‪2‬‬
‫‪dicent‬‬ ‫‪index‬‬
‫‪2‬‬ ‫ر‪3 6‬‬
‫‪symbol‬‬
‫‪Argument 3‬‬
‫)‪ (1‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ‪-‬ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻟﺴﻴﻤﻴﺎﺀ ﺍﳊﺪﻳﺜﺔ‪،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ ‪،‬ﺹ‪.15‬‬

‫‪33‬‬
‫ﺻﻞ ﺑﲑﺱ ﺇﱃ ﺳ ‪‬ﻦ ﻭﺇﺑﺮﺍﺯ ﻗﺎﻧﻮﻥ ﻋﺎﻡ ﻟﻠﻜﻴﻔﻴﺔ‬ ‫ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳊﻴﺜﻴﺎﺕ ﺗﻮ ‪‬‬
‫ﺍﻟﱵ ﺗﺘﺄﹼﻟﻒ ﻣﻨﻬﺎ ‪/‬ﻭﺗﺘﺠﻠﻰ ﻓﻴﻬﺎ ﺍﻟﻌﻼﻣﺔ ‪،‬ﻣﻦ ﺧﻼﻝ ﺑﻨﺎﺋﻬﺎ ﻭﺍﺷﺘﻐﺎﳍﺎ ‪،‬ﻭﻫﻮ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ‬
‫‪‬ﻳﻌﲎ ﺑﺎﻟﺘﺄﻭﻳﻞ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺣﺎﻓﺰ ﺃﻭﱄ ﺇﱃ ﲨﻴﻊ ﺍﻻﺳﺘﻨﺘﺎﺟﺎﺕ ﺍﻟﺘﺄﻭﻳﻠﻴﺔ ﺍﻷﺑﻌﺪ ﺷﺄﻭﺍ ‪،‬ﻧﻨﻄﻠﻖ‬
‫ﻣﻦ ﺍﻟﻌﻼﻣﺔ ﻻﻛﺘﺸﺎﻑ ﻣﺴﺎﺣﺘﻬﺎ ﺍﻟﺪﻻﻟﻴﺔ ﰲ ﲨﻠﺘﻬﺎ ‪،‬ﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﻣﻦ ﺍﻟﻌﻼﻣﺔ ﻗﻀﻴﺔ ﰲ‬
‫ﻃﻮﺭ ﺍﻟﺘﻮﹼﻟﺪ ‪،‬ﻭﺍﻛﺘﺸﺎﻑ ﻣﺮﺍﺣﻠﻬﺎ ﺍﻷﻭﱃ ﳑﺎ ﻳﺴﻤﺢ ﺑﺎﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻭ ﺇﻣﻜﺎﻧﺎﺕ‬
‫ﺗﺄﻭﻳﻠﻬـﺎ ﺇﺫﻥ ﲤﹼﺜﻞ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﻃﺮﺣﻬﺎ ﺑﲑﺱ ﻳﺴﺎﻋﺪ ﻭﻳﺴﺎﻫﻢ ﺑﺸﻜﻞ ﻛﺒﲑ ﰲ ﺭﻓﻊ‬
‫ﺍﻻﻟﺘﺒﺎﺱ ‪،‬ﻭﻣﻦ ﱠﰎ ﺇﺩﺭﺍﻙ ﺗﺼﻮﺭﻩ ﺍﻟﺴﻴﻤﻴﺎﺋﻲ ﺍﻟﺬﻱ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﳌﻘﻮﻻﺕ ﺍﳌﻨﻄﻘﻴﺔ ﺍﳌﺘﺮﺍﻣﻴﺔ ﰲ‬
‫ﺃﻋﻤﺎﻟﻪ ﻭ ﲢﻠﻴﻼﺗﻪ‪.‬‬
‫‪ -1‬ﺍﳌﺼﻮ‪‬ﺭﺓ ‪:representamen‬ﻫﻲ ﻋﻼﻣﺔ ﻧﻮ ﹼﻇﻔﻬﺎ ﻟﺘﺤﻴﻞ ﻋﻠﻰ ﺷﻲﺀ ﺁﺧﺮ)‪ ،(1‬ﻓﻬﻲ‬
‫ﺷﻲﺀ ﳏﺴﻮﺱ ﺣﺎﺿﺮ ﻳﺮﺷﺪﻧﺎ ﺇﱃ ﺁﺧﺮ ﻏﺎﺋﺐ ؛ﻭﻟﻜﻲ ﺗﻜﻮﻥ ﻧﺎﺟﻌﺔ ﻭﺻﺎﺩﻗﺔ ﻻ ﺑﺪ ﻣﻦ‬
‫)‪(2‬‬
‫ﺃﻥ‪:‬‬
‫‪ -‬ﲢ ﹼﻞ ﳏ ﹼﻞ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬
‫‪ -‬ﺗﻜﻮﻥ ﺃﺩﺍﺓ ﻟﻠﺘﻤﺜﻴﻞ‪.‬‬
‫‪ -‬ﻻ ﺗﻮﺟﺪ ﺇﻟﹼﺎ ﻣﻦ ﺧﻼﻝ ﲢﻴﻴﻨﻬﺎ ﺩﺍﺧﻞ ﻣﻮﺿﻮﻉ ﻣﺎ ‪.‬‬
‫ﺴﺮ ﳝﻨﺢ ﻟﻠﻌﻼﻣﺔ ﺻﺤﺘﻬﺎ‬
‫‪ -‬ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻹﺣﺎﻟﺔ ﻋﻠﻰ ﻣﻮﺿﻮﻋﻬﺎ ﺇﹼﻟﺎ ﻣﻦ ﺧﻼﻝ ﻭﺟﻮﺩ ﻣﻔ ‪‬‬
‫)ﲡﺴﺪ ﺷﺮﻭﻁ ﺍﻟﺘﻤﺜﻴﻞ (‪.‬‬
‫ﻭ‪‬ﺬﺍ ﺑﺎﻥ ﺃ ﹼﻥ ﺍﳌﺼﻮﺭﺓ ﳍﺎ ﻧﻔﺲ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﺪﺍﻝ ﰲ ﺗﺼﻮﺭ ﺳﻮﺳﲑ ‪،‬ﻣﻦ ﺣﻴﺚ‬
‫ﺇ‪‬ﺎ ﲤﺜﻴﻞ ﻟﺸﻲﺀ ﻣﺎ ﻏﺎﺋﺐ ‪،‬ﻓﺎﳌﺘﻮﺍﻟﻴﺔ ﺍﻟﺼﻮﺗﻴﺔ) ﺵ‪،‬ﺝ‪،‬ﺭ‪،‬ﺓ( ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺼ ‪‬ﻮﺭﺓ ﲢﻴﻞ ﻋﻠﻰ‬
‫ﺴﺮﺓ )ﺃﻭﻣﺪﻟﻮﻝ( ﻣﺪﺭﻙ ﺫﻫﻨﺎ ‪.‬‬ ‫ﻣﻔ ‪‬‬

‫‪(1)ECRITS SUR LE SIGNE, CHARLES SENDERS PEIRCE, ED SEUIL, 1978 P32.‬‬

‫)‪ (2‬ﻳﻨﻈﺮ ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺎﺕ ﻣﻔﺎﻫﻴﻤﻬﺎ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ‪،‬ﺳﻌﻴﺪ ﺑﻨﻜﺮﺍﺩ ‪،‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﺰﻣﻦ ‪، 2003‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪،‬ﺹ ‪.65‬‬

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‫ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﺗﻠﻌﺒﻪ ﺍﳌﺼ ‪‬ﻮﺭﺓ ﺩﺍﺧﻞ ﺳﲑﻭﺭﺓ ﺍﻟﻌﻼﻣﺔ ﺃﻭ ﺍﻟﺪﻻﻟﺔ ‪،‬ﻓﻬﻲ ﺗﺮﺗﻜﺰ‬
‫ﺑﺪﻭﺭﻫﺎ ﻋﻠﻰ ﺃﻧﺴﺎﻕ ‪‬ﻭﲰﺖ ﲟﺼﻄﻠﺤﺎﺕ ﹼﰎ ﺍﺳﺘﻌﺎﺭ‪‬ﺎ ﻣﻦ ﺍﳌﻨﻄﻖ ﺍﻟﺘﻘﻠﻴﺪﻱ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﺼ ‪‬ﻮﺭ‬
‫ﺠﺔ‪ ،ARGUMENT‬ﻳﻘﻮﻝ ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ‬ ‫‪ ،RHEME‬ﻭﺍﻟﺘﺼﺪﻳﻖ‪ ،DICENT‬ﻭﺍﳊ ‪‬‬
‫»ﺍﳌﺼﻄﻠﺤﺎﺕ ‪ RHEME‬ﻭ‪ DICENT‬ﻭ‪ ARGUMENT‬ﻫﻲ ﻛﻠﻤﺎﺕ ﻣﺴﺘﻌﺎﺭﺓ ﻣﻦ ﺍﳌﻨﻄﻖ‬
‫ﻭ‬ ‫ﺍﻟﺘﻘﻠﻴﺪﻱ ‪،‬ﻭﻳﻘﺎﺑﻠﻬﺎ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ‪) :‬ﺍﻟﻠﻔﻈﺔ( ﺍﳌﻔﺮﺩﺓ ‪،‬ﺍﻟﻘﻮﻝ )ﺍﻟﺘﺎﻡ(‬
‫ﺍﳊﺠﺔ «)‪،(1‬ﻭﺳ ‪‬ﺮ ﺗﺮﲨﺔ ﺍﳌﺼﻄﻠﺤﲔ ﺍﻷﻭﻟﲔ ﺑﺎﻟﺘﺼﻮﺭ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺃ‪‬ﻤﺎ»ﻳﻨﻄﺒﻘﺎﻥ ﺃﻛﺜﺮ ﻋﻠﻰ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺼﻄﻠﺤﲔ ﰲ ﳎﺎﻝ ﺍﻟﺴﻴﻤﻴﺎﺀ ‪،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻳﻮﺍﺯﻳﺎﻥ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻌﲎ‬
‫؛ﺃﻱ ﺍﻟﺘﻌﺒﲑ ﺑﻠﺴﺎﻥ ﺑﲑﺱ ﺍﳌﻔﺮﺩﺓ ﻭﺍﻟﻘﻮﻝ ﺇﱃ ﺣ ‪‬ﺪ ﻣﺎ «)‪. (2‬‬
‫ﺃﻭ‪‬ﻻ – ﺍﻟﺘﺼﻮ‪‬ﺭ ‪: RHEME‬ﻣﺼﻄﻠﺢ ﻣﻮ ﹼﻇﻒ ﰲ ﺣﻘﻮﻝ ﻣﻌﺮﻓﻴﺔ ﻣﺘﻐﺎﻳﺮﺓ ﻭﻳﻌﺮﻑ ﺗﻘﺎﺭﺑﺎ ﰲ‬
‫ﺍﻟﺪﻻﻟﺔ ‪ ،‬ﻓﻴﻄﻠﻖ ﺍﻟﺘﺼ ‪‬ﻮﺭ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺼﻮﺭﺓ ﺍﳊﺎﺻﻠﺔ ﰲ ﺍﻟ ﹼﺬﻫﻦ )‪،(3‬ﻭﻳﻄﻠﻖ‬
‫ﻣﻦ ﻃﺮﻑ ﺍﳌﻨﺎﻃﻘﺔ ﺍﻟﻌﺮﺏ ﻭﻳﻘﺼﺪ ﺑﻪ ﺇﺩﺭﺍﻙ ﺃﻭ ﺣﺼﻮﻝ ﺻﻮﺭﺓ ﺍﳌﻔﺮﺩ ﰲ ﺍﻟﻌﻘﻞ )‪، (4‬ﺃ ‪‬ﻣﺎ‬
‫ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﶈﺪﺛﲔ ﻓﻬﻮ ﺍﳌﻌﲎ ﺍﻟﻜﻠﻲ ﺍ‪‬ﺮﺩ ﻭﻗﺪ ﻳﻨﻌﺖ ﺑـ ‪.(5) CONCEPT‬‬

‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﻟﺘﺼﺪﻳﻖ )‪ :(DICENT‬ﻣﺼﻄﻠﺢ ﻣﻘ ‪‬ﺮﺭ ﰲ ﺍﻟﺪﺭﺱ ﺍﳌﻨﻄﻘﻲ ﻭ ﺍﻟﺴﻴﻤﻴﺎﺋﻲ ‪،‬ﻳﺮﺍﺩ ﺑﻪ‬

‫ﺣﻜﻢ ﺍﻟﺬﻫﻦ ﺑﲔ ﻣﻌﻨﻴﲔ ﻣﺘﺼﻮﺭﻳﻦ ﺑﺄ ﹼﻥ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ﺃﻭ ﻟﻴﺲ ﺍﻵﺧﺮ ‪،‬ﻭﺍﻋﺘﻘﺎﺩ ﺻﺪﻕ ﺫﻟﻚ‬
‫ﺍﳊﻜﻢ ﺃﻱ ﻣﻄﺎﺑﻘﺔ ﻫﺬﺍ ﺍﳌﺘﺼﻮﺭ ﰲ ﺍﻟﺬﻫﻦ ﻟﻠﻮﺟﻮﺩ ﺍﳋﺎﺭﺟﻲ ﻋﻦ ﺍﻟﺬﻫﻦ )‪، (6‬ﲝﻜــﻢ ﺃﻥ‬

‫)‪ (1‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻟﺴﻴﻤﻴﺎﺀ ﺍﳊﺪﻳﺜﺔ ‪،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ ‪،‬ﺹ ‪.38‬‬
‫)‪(2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪،‬ﺹ ‪.38‬‬
‫)‪(3‬ﻳﻨﻈﺮ ﳏﺎﺿﺮﺍﺕ ﰲ ﻋﻠﻢ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺎﻡ ‪،‬ﺩﻱ ﺳﻮﺳﲑ ‪،‬ﺗﺮ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﻗﻨﻴﲏ ‪،‬ﺹ‪.86‬‬
‫)‪(4‬ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻼﺳﻔﺔ ‪،‬ﺳﻴﻒ ﺍﻟﺪﻳﻦ ﺍﻵﻣﺪﻱ ‪،‬ﺹ ‪.18‬‬
‫)‪(5‬ﻳﻨﻈﺮ ﺃﻧﻈﻤﺔ ﺍﻟﻌﻼﻣﺎﺕ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺍﺏ ﻭﺍﻟﺜﻘﺎﻓﺔ‪،‬ﺳﻴﺰﺍ ﻗﺎﺳﻢ ‪-‬ﻧﺼﺮ ﺣﺎﻣﺪ ﺃﺑﻮ ﺯﻳﺪ‪،‬ﺩﺍﺭ ﺇﻟﻴﺎﺱ ﺍﻟﻌﺼﺮﻳﺔ ‪،1986،‬ﺍﻟﻘﺎﻫﺮﺓ‬
‫ﺹ‪.19‬‬
‫)‪(6‬ﺍﻟﺒﺼﺎﺋﺮ ﺍﻟﻨﺼﲑﻳﺔ ‪،‬ﻋﻤﺮ ﺑﻦ ﺳﻬﻼﻥ ‪،‬ﻁ ﺑﻮﻻﻕ ‪،‬ﺳﻨﺔ ‪1316‬ﻫـ ‪، 1898‬ﻣﺼﺮ ‪،‬ﺹ‪.4‬‬

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‫ﺍﻟﺘﺼﺪﻳﻖ ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﻜﻢ ﺍﻟﻌﻘﻞ ﺑﻨﺴﺒﺔ ﺑﲔ ﻣﻔﺮﺩﻳﻦ ﺇﳚﺎﺑﺎ ﺃﻭ ﺳﻠﺒﺎ ﻋﻠﻰ ﻭﺟﻪ ﻳﻜﻮﻥ ﻣﻔﻴﺪﺍ‬
‫ﻛﺎﳊﻜﻢ ﲝﺪﻭﺙ ﺍﻟﻌﺎﱂ ‪،‬ﻭ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ ‪،‬ﻭﺭﺑﻄﻪ ﺑﺎﻟﻘﻮﻟﺔ ﺇﺷﻌﺎﺭ ﺑﺜﻨﺎﺋﻴﺔ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﺍﳊﺠﺔ )‪ :(ARGUMENT‬ﺃﻭ ﺍﻟﱪﻫﺎﻥ ﻋﻤﻞ ﻋﻘﻠﻲ ﻣﺆﹼﻟﻒ ﻣﻦ ﻳﻘﻴﻨﻴﺎﺕ ﺗﻜﻔﻞ ﺇﻧﺘﺎﺝ‬
‫ﻣﺎ ﻫﻮ ﻳﻘﻴﲏ )‪، (1‬ﻭﺍﻟﱪﻫﻨﺔ ﺍﳌﻌﺘﱪﺓ ﲡﻌﻞ ﻛﻞ ﻣﻌﺎﳉﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻌﺒﲑ ﲢﺪﺙ ﺗﻐﻴﲑﺍﺕ‬
‫ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻀﻤﻮﻥ‪ ،‬ﻭﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﲡﻤﻊ ﺑﲔ ﺛﻨﺎﺋﻴﺔ )ﺍﻟﺘﺼﻮﺭ‪ -‬ﺍﻟﺘﺼﺪﻳﻖ ( ﻭﻣﺒﺪﺃ ﺍﻟﱪﻫﺎﻥ‬
‫ﻫﻲ ﻋﻼﻗﺔ ﺗﻀﺎﻳﻒ )‪(2‬؛ﺇﺫ ﻻ ﻧﺘﺼﻮﺭ ﺍﻟﱪﻫﺎﻥ ﺩﻭﻥ ﻭﺟﻮﺩ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﺘﺼﺪﻳﻖ ﻛﻤﺎ ﺃﻥ ﻭﺟﻮﺩ‬
‫ﻫﺬﻳﻦ ﺍﻷﺧﲑﻳﻦ ﻻ ﻳﻌﲏ ﺣﺼﺮﺍ ﻟﻠﻤﺠﺎﻝ ﺍﻹﺩﺭﺍﻛﻲ ﻟﻠﱪﻫﺎﻥ ﻭ ﺗﻘﻨﻴﻨﺎ ﻟﻪ ﻓﻬﺬﺍ ﺍﻷﺧﲑ ﻳﺴﻌﻔﻨﺎ‬
‫ﻹﺩﺭﺍﻙ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﺄﻭﻳﻠﻴﺔ ﺍﻟﱵ ﲢﺎﻭﻝ ﻋﻼﻣﺔ ﻣﺎ ﺍﻟﺒﻮﺡ ‪‬ﺎ ‪.‬‬
‫ﻭ ﻣﺎ ﳚﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻫﻨﺎ ﺃ ﹼﻥ ﻣﺼﻄﻠﺢ ‪ ARGUMENT‬ﺗﺮﺟﻢ ‪ -‬ﻣﺜﻠﻤﺎ ﺃﺷﺮﻧﺎ ﺁﻧﻔﺎ‪-‬‬
‫ﺑﺎﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ ‪،‬ﻭﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﺗﺸﻌﺮﻧﺎ ﺑﺎﻟﺘﻮﺍﺷﺞ ﻭﺍﻟﺘﺮﺍﺩﻑ ‪،‬ﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﳒﺪ ﻣﻦ‬
‫ﺍﳌﻨﻄﻘﻴﲔ ﻣﻦ ﻳﻔﺮ‪‬ﻕ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺪﻟﻴﻞ ‪،‬ﻓﻘﺪ ﺫﻫﺐ ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﱃ ﺃ ﹼﻥ ﺍﳊﺠﺔ ﺗﻄﻠﻖ‬
‫ﻭ ﻳﺮﺍﺩ ‪‬ﺎ »ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ‪‬ﻳﻘﺼﺪ ﻟﻠﻌﻤﻞ ﺑﻪ ﻭ ﻟﺘﺤﺼﻴﻞ ﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﺍﳋﺼﻢ ‪،‬ﻣﻊ ﻧﺼﺮﺓ ﺍﳊﻖ‬
‫ﺃﻭ ﻧﺼﺮﺓ ﺍﻟﺸﺒﻬﺔ«)‪، (3‬ﻓﻬﻲ ﺑﺬﻟﻚ ﲣﺘﺺ ﺑﺄﻣﺮﻳﻦ ‪:‬‬
‫ﺍﻷّﻭﻝ‪ :‬ﺇﻓﺎﺩﺓ ﺍﻟﺮﺟﻮﻉ ﺃﻭ ﺍﻟﻘﺼﺪ ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺇﻓﺎﺩﺓ ﺍﻟﻐﻠﺒﺔ ﺳﻮﺍﺀ ﺑﻨﺼﺮﺓ ﺍﳊﻖ ﺃﻡ ﺑﻨﺼﺮﺓ ﺍﻟﺸﺒﻬﺔ‪.‬‬
‫)‪(4‬‬
‫ﺃﻣﺎ ﺍﻟﱪﻫﺎﻥ ﻓﻠﻪ ﺧﺼﺎﺋﺺ ﻳﺘﺼﻒ ‪‬ﺎ‪:‬‬
‫ﺃ‪-‬ﺍﻟﺘﻮﺍﻃﺆ‪ :‬ﻳﻘﺼﺪ ﺑﻪ ﺧﻠﻮ ﺍﳊﻮﺍﺭ ﺍﻟﱪﻫﺎﱐ ﻣﻦ ﻛﻞ ﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻠﺒﺲ ﺍﻟﺪﻻﱄ ‪،‬ﻛﺎﻻﺷﺘﺮﺍﻙ‬

‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻟﻨﺠﺎﺓ ‪،‬ﺍﺑﻦ ﺳﻴﻨﺎ ‪،‬ﺹ ‪ .103‬ﻭ ﻳﻨﻈﺮ ﺃﻳﻀﺎ ﺍﻟﺒﺼﺎﺋﺮ ﺍﻟﻨﺼﲑﻳﺔ ‪،‬ﻋﻤﺮ ﺑﻦ ﺳﻬﻼﻥ ﺹ ‪.471‬‬
‫)‪" (2‬ﺍﳌﺘﻀﺎﻳﻔﺎﺕ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺎﻫﻴﺘﲔ ﺗﻌ ﹼﻘﻞ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻻ ﻳﺘ ‪‬ﻢ ﺇﻻ ﻣﻊ ﺗﻌ ﹼﻘﻞ ﺍﻷﺧﺮﻯ ‪،‬ﻛﺎﻷﺑﻮﺓ ﻭﺍﻟﺒﻨﻮﺓ‪ ".‬ﺍﺻﻄﻼﺣﺎﺕ‬
‫ﺍﻟﻔﻼﺳﻔﺔ ﻋﻤﺎﺭ ﻃﺎﻟﱯ ‪،‬ﺹ ‪.68‬‬
‫)‪ (3‬ﺍﻟﻠﺴﺎﻥ ﻭﺍﳌﻴﺰﺍﻥ ﺃﻭ ﺍﻟﺘﻜﻮﺛﺮ ﺍﻟﻌﻘﻠﻲ ‪،‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ‪،‬ﻁ ‪، 1‬ﺳﻨﺔ ‪، 1998‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺹ ‪.137‬‬
‫)‪ (4‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ‪،‬ﺹ ‪.138 -137‬‬

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‫ﻭﺍﻹﲨﺎﻝ ﻭﺍﻹﺷﻜﺎﻝ ‪،‬ﻭﺍﳋﻔﺎﺀ ‪،‬ﻓﺎﻟﱪﻫﺎﻥ ﺍﻟﺴﻠﻴﻢ ﻣﺒﲏ ﻋﻠﻰ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺑﻮﺟﻪ‬
‫ﻭﺍﺣﺪ ﻻ ﺛﺎﱐ ﻟﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺃﻭ ﺍﻹﻓﺎﺩﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻫﻲ ﺍﻟﱵ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﻟﻔﻆ‬
‫ﺍﻟﺘﻮﺍﻃﺆ‪.‬‬
‫ﺏ‪-‬ﺍﻟﺼﻮﺭﻳﺔ‪:‬ﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﻟﱪﻫﺎﻥ ﲝﺎﻝ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻹﻣﻜﺎﻥ ﺭ ‪‬ﺩﻩ ﺇﱃ‬
‫ﲨﻠﺔ ﻣﻦ ﺍﻟﺼﻴﻎ ﻭﺍﻟﺘﺮﺍﻛﻴﺐ ‪،‬ﺃﻭ ﻗﻞ ﲨﻠﺔ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﺴﺘﻐﲏ ﺑﺸﻜﻠﻬﺎ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻋﻦ‬
‫ﺍﻋﺘﺒﺎﺭ ﺍﳌﻀﻤﻮﻥ ﺍﻟﺪﻻﱄ ﻟﻸﻟﻔﺎﻅ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ ﺍﺳﺘﺒﺪﻟﺖ ‪‬ﺎ ﻫﺬﻩ ﺍﻟﺼﻴﻎ ﻭﺍﻟﺘﺮﺍﻛﻴﺐ‪.‬‬
‫ـﺎ ﺍﻧﺒﲎ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺍﻟﺘﻮﺍﻃﺆ ﻭﺍﻟﺼﻮﺭﻳﺔ ‪ ،‬ﺍﺭﺗﻔﻊ ﺍﻟﺘﺮﺩﺩ ﺃﻭ ﺍﻻﺣﺘﻤﺎﻝ ﻋﻦ‬‫ﺝ‪-‬ﺍﻟﻘﻄﻌﻴﺔ‪ :‬ﳌ ّ‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﻳﺘﻮﺻﻞ ﺑﻪ ﺇﻟﻴﻬﺎ ؛ﲟﻌﲎ ﺃﻥ ﺍﻟﱪﻫﺎﻥ ﻳﻔﻴﺪ ﺍﳊﻖ ‪.‬‬
‫ﺩ‪-‬ﺍﻻﺳﺘﻘﻼﻝ ‪ :‬ﻳﺒﺪﻭ ﺃﻥ ﺍﻟﱪﻫﺎﱐ ﻣﺎ ﺇﻥ ﻳﻨﺘﻬﻲ ﻣﻦ ﺻﻨﻊ ﺑﺮﻫﺎﻧﻪ ‪ ،‬ﺣﱴ ﻳﺴﺘﻘﻞ ﻫﺬﺍ ﺍﻟﺼﻨﻴﻊ‬
‫ﻋﻨﻪ ‪ ،‬ﻛﻤﺎ ﻳﺴﺘﻘﻞ ﻋﻦ ﺍﳌﺨﺎﻃﹶﺐ ﺑﻪ ﺣﱴ ﻭ ﻟﻮ ﻛﺎﻥ ﻋﻨﺼﺮﺍ ﺣﺎﺿﺮﺍ ﰲ ﺗﺼﻮﺭﻩ ﻭ ﺑﻨﺎﺀ‬
‫ﻗﻮﺍﻋﺪﻩ ﻓﺘﺘﻮﻻﻩ ﺍﻵﻟﺔ ﻟﺘﺤﺴﺒﻪ ﺣﺴﺎﺑﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺘﻀﺢ ﺃﻥ ﺍﻟﱪﻫﺎﻥ ﻻ ﺗﻌﻠﻖ ﻟﻪ ﺑﺎ‪‬ﺎﻝ ﺍﻟﺬﻱ‬
‫ﻳ‪‬ﺴﺘﻌﻤﻞ ﻓﻴﻪ ﻭ ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﺍﻟﻨﻬﻮﺽ ﺑﻪ‪.‬‬

‫ﺨﺎﻃﹶﺐ ﺗﺴﻤﻰ‬ ‫‪ -2‬ﺍﳌﻔﺴ‪‬ﺮﺓ ‪ : interprètent‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﱵ ﲣﻠﻖ ﰲ ﻋﻘﻞ ﺍﻟﺸﺨﺺ ﺍﳌ ‪‬‬

‫ﻣﻔﺴ‪‬ﺮﺓ ﻟﻠﻌﻼﻣﺔ ﺍﻷﻭﱃ)‪، (1‬ﻭ ﺗﻘﺎﺑﻞ ﺍﳌﺪﻟﻮﻝ ﻋﻨﺪ ﺳﻮﺳﲑ ‪ ،‬ﻭ ﺍﻟﻔﻜﺮﺓ ﻋﻨﺪ ﺃﻭﺟﺪﻥ‬
‫ﻭﺭﻳﺘﺸﺎﺭﺩﺯ‪،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺎﺑﻞ ﻻ ﻳﻌﲏ ﻋﺪﻡ ﻭ ﺟﻮﺩ ﻓﺮﻕ ﰲ ﺍﻟﺮﺅﻳﺔ‪،‬ﻓﺒﲑﺱ ﻳﺮﻯ ﺃ ﹼﻥ ﺍﳌﻔﺴ‪‬ﺮﺓ‬
‫ﻋﻼﻣﺔ ﺟﺪﻳﺪﺓ ﺣﺎﺩﺛﺔ ﺗﻨﺠﻢ ﻋﻦ ﺍﻷﺛﺮ ﺍﻟﺬﻱ ﻳﺘﺮﻛﻪ ﻣﻮﺿﻮﻉ ﺍﻟﻌﻼﻣﺔ ﰲ ﺫﻫﻦ ﻣﺘﻠﻘﻲ ﺍﻟﻌﻼﻣﺔ‬
‫ﻭ ﻫﻨﺎ ﺑﺎﻟﺬﺍﺕ ﻳﺄﺧﺬ ﺍﳌﻨﻮﺍﻝ ﺍﻹﺟﺮﺍﺋﻲ ﺍﳌﻌﻄﻰ ﻭ ﺍﳌﺘﺒﲎ ﻣﻦ ﻃﺮﻑ ﺑﲑﺱ ﻣﻨﺤﻰ ﳐﺎﻟﻔﺎ ﳌﺎ‬
‫ﻋﻠﻴﻪ ﺍﳌﻨﻮﺍﻝ ﺍﻟﺴﻮﺳﺮﻱ ‪ ،‬ﺣﻴﺚ ﻻ ﻳﻌﺘﱪ ﺍﻷﻭﻝ –ﺃﻋﲏ ﺑﲑﺱ – ﺍﳌﻔﺴ‪‬ﺮﺓ ﺗﺼﻮﺭﺍ ﺫﻫﻨﻴﺎ ﺃﻭ‬
‫ﻣﻔﻬﻮﻣﺎ – ﲞﻼﻑ ﺍﻟﺜﺎﱐ – ﻭﺇﳕﺎ ﻋﻼﻣﺔ ﻣﺘﺸﻌ‪‬ﺒﺔ ﻭ ﻣﺘﻌﺪ‪‬ﺩﺓ ‪ ،‬ﺃﻱ ﺇ‪‬ﺎ ﳎﻤﻮﻉ ﺍﻻﺣﺘﻤﺎﻻﺕ‬

‫)‪ - (1‬ﻳﻨﻈﺮ ﺃﻧﻈﻤﺔ ﺍﻟﻌﻼﻣﺎﺕ ‪،‬ﺳﻴﺰﺍ ﻗﺎﺳﻢ ‪،‬ﺹ ‪.138‬‬

‫‪Voir écrits sur le signe, ch.s. Peirce, p126‬‬

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‫ﺍﻟﱵ ﻳﻨﻄﻮﻱ ﻋﻠﻴﻬﺎ ﻣﻮﺿﻮﻉ ﺍﻟﻌﻼﻣﺔ ﺍﻷﻭﱃ ﻭ ﺑﺬﻟﻚ ﻏﺪﺕ ﺍﳌﻔﺴ‪‬ﺮﺓ ﻋﻼﻣﺔ ﻣﺴﺘﻘﻠﹼﺔ‪ ،‬ﻭ ﻣﻜﺎﻥ‬
‫ﺗﻮﻟﹼﺪ ﺍﳌﻌﲎ ‪.‬‬
‫ﺑﻴﺪ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﺘﻤﻈﻬﺮ ﺍﻟﻌﻼﻣﺎﰐ ﻟﻠﻤﻔﺴ‪‬ﺮﺓ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺃﻧﺴﺎﻕ ﺗﺘﻔﺮ‪‬ﻉ ﻋﻨﻪ ‪،‬ﻭ ﺗﻜﻮﻥ‬
‫ﳏﺪﺩﺍﺕ ﻟﻜﻴﺎﻧﻪ ﻭ ﲤﻈﻬﺮﺍ ﻟﻪ ‪ ،‬ﻭ ﻫﺬﻩ ﺍﶈﺪ‪‬ﺩﺍﺕ ﳐﺘﺰﻟﺔ ﰲ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ 1-2‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﻨﻮﻋﻴﺔ ‪ :quali –signe‬ﻫﻲ ﻧﻮﻋﻴﺔ ﻣﻌﻴﻨﺔ ﺗﺸﻜﻞ ﺍﻟﻌﻼﻣﺔ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﺗﺘﺼﺮﻑ ﺑﻮﺻﻔﻬﺎ ﻋﻼﻣﺔ ﺣﱴ ﺗﺘﺠﺴﺪ ‪ ،‬ﻭ ﻟﻜﻦ ﺍﻟﺘﺠﺴﺪ ﻻ ﻳﺮﺗﺒﻂ ﺇﻃﻼﻗﺎ ﺑﻄﺒﻴﻌﺘﻬﺎ ﻣﻦ‬
‫ﺣﻴﺚ ﻛﻮ‪‬ﺎ ﻋﻼﻣﺔ)‪ ،(1‬ﻓﺎﻟﻀﻮﺀ ﺍﻷﲪﺮ ﰲ ﻋﻼﻣﺎﺕ ﺍﳌﺮﻭﺭ ﻋﻼﻣﺔ ﻧﻮﻋﻴﺔ؛ ﲟﻌﲎ ﻻ ﻳﻮﺟﺪ ﺃﻱ‬
‫ﺩﺧﻞ ﳌﺎﺩﻳﺔ ﺍﻟﻌﻼﻣﺔ ﰲ ﻃﺎﺑﻌﻬﺎ ﺍﳌﻤﻴﺰ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻋﻼﻣﺔ ‪.‬‬
‫‪ -2-2‬ﺍﻟﻌﻼﻣﺔ ﺍﳌﻔﺮﺩﺓ ‪ :sin-signe‬ﻫﻲ ﺍﻟﺸﻲﺀ ﺍﳌﻮﺟﻮﺩ ﺃﻭ ﺍﻟﻮﺍﻗﻌﺔ ﺍﻟﱵ ﺗﺸﻜﻞ‬
‫ﻋﻼﻣﺔ‪،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻼﻣﺔ ﺇﻻ ﻋﱪ ﻧﻮﻋﻴﺘﻬﺎ )‪، (2‬ﻭﳍﺬﺍ ﻓﻬﻲ ﺗﺘﻀﻤﻦ ﻋﻼﻣﺔ ﻋﺮﻓﻴﺔ‬
‫‪،‬ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﻋﻼﻣﺎﺕ ﻋﺮﻓﻴﺔ ﻣﺘﻌﺪﺩﺓ‪،‬ﻭﻃﺒﻴﻌﺔ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺃﻧ‪‬ﻬﺎ ﻻ ﺗﺸﻜﻞ ﻋﻼﻣﺔ ﺇﻻ‬
‫ﻋﻨﺪﻣﺎ ﺗﺘﺠﺴﺪ ﻓﻌﻠﻴﺎ‪.‬‬
‫‪ -3-2‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﻌﺮﻓﻴﺔ ‪:legi –signe‬ﻫﻲ ﻋﺮﻑ ﻳﺸﻜﻞ ﻋﻼﻣﺔ‪ ،‬ﻭﻛﻞ ﻋﻼﻣﺔ ﻣﺘﻮﺍﺿﻊ‬
‫ﻋﻠﻴﻬﺎ ﻓﻬﻲ ﻋﻼﻣﺔ ﻋﺮﻓﻴﺔ)‪.(3‬‬
‫ﻱ ﺑﻨﺎ‬
‫ﻭﳌﹼﺎ ﻗﺪ ﺗﻮﻃﹼﻦ ﺃﻥ ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ ﻳﺆﰐ ﺃﻛﻠﻪ ﻣﻦ ﺧﻼﻝ ﺍﻹﻃﺎﺭ ﺍﻟﺘﻄﺒﻴﻘﻲ ‪،‬ﻓﺤﺮ ‪‬‬
‫ﺗﻔﻌﻴﻞ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﳌﺰﻳﺪ ﺗﺄﻛﻴﺪ ﻭ ﺗﺮﺳﻴﺦ ﺍﻟﻔﻜﺮﺓ ‪ .‬ﺃﺷﺎﺭ ﺃﻣﱪﺗﻮ ﺇﻳﻜﻮ ﺃﺛﻨﺎﺀ ﻋﺮﺿﻪ ﻟﺘﺼـﻮﺭ‬

‫)‪ - (1‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪،‬ﺹ‪.141‬‬

‫‪Écrit sur le signe, ch.s. Peirce, p 31-139-230.‬‬
‫)‪ - (2‬ﻳﻨﻈﺮ ﺃﻧﻈﻤﺔ ﺍﻟﻌﻼﻣﺎﺕ ‪،‬ﺳﻴﺰﺍ ﻗﺎﺳﻢ ‪،‬ﺹ‪.141‬‬
‫‪Écrit sur le signe, Peirce, p31-139-230 .‬‬
‫)‪ - (3‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪ ،‬ﺹ ‪.141‬‬
‫‪Écrits sur le signe, Peirce, p 31-139-230.‬‬

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‫ﺑﲑﺱ ﺇﱃ ﺍﻟﻘﻂ ‪،‬ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﺣﻴﺚ ﺇﻧ‪‬ﻪ ﺍﻟﻀ‪‬ﻴ ‪‬ﻮ ﹸﻥ ﺃﻭ ﺍﻟﺴ‪‬ﻨﻮﺭ ؛ﺃﻱ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻋﻼﻣﺔ ﰲ ﺫﺍﺗﻪ‬
‫ﻫﻮ ﻋﻼﻣﺔ ﻧﻮﻋﻴﺔ ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﺍﻟﱵ ﳜﻠﹼﻔﻬﺎ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻭ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻣﻦ ﺷﻌﺮ‬
‫ﻭ ﻏﲑﻩ ‪،‬ﻫﻲ ﻋﻼﻣﺎﺕ ﻣﻔﺮﺩﺓ)‪. (1‬‬
‫ﻭ ﲢﻴﻴﻨﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﻧﻮﻋﻴﺘﻬﺎ ‪،‬ﻭ ﺍﻟﻘﻂ ﺃﻳﻀﺎ ﻫﻮ ﺫﻟﻚ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺒﺪﻩ ﺍﳌﺼﺮﻳﻮﻥ‬
‫ﺍﻟﻘﺪﺍﻣﻰ ﻭ ﻫﻮ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺃﻛﻠﻪ ﻃﺒﻘﺎ ﺷﻬﻴﺎ ﰲ ﺑﺎﺭﻳﺲ ﺃﺛﻨﺎﺀ ﺍﳊﺼﺎﺭ ﺍﻟﱪﻭﺳﻲ‪ ،‬ﻭﻫﻮ‬
‫ﲎ ﺑﻪ ﺑﻮﺩﻟﲑ ‪ (2)Baudelaire‬ﺇﱃ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭ ﻫﻲ ﻛﹼﻠﻬﺎ ﻋﻼﻣﺎﺕ ﻋﺮﻓﻴﺔ‬ ‫ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﺗﻐ ‪‬‬
‫ﲣﻀﻊ ﻟﻘﺎﻧﻮﻥ ﻭ ﻋﺮﻑ ﻭﺍﺻﻄﻼﺡ‪.‬‬

‫)‪(3‬‬
‫‪ -3‬ﺍﳌﻮﺿﻮﻉ ‪: objet‬ﳝﻴ‪‬ﺰ ﺑﲑﺱ ﺑﲔ ﻧﻮﻋﲔ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ‪.‬‬
‫ﺃ‪ -‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺪﻳﻨﺎﻣﻴﻜﻲ‪ :‬ﻫﻮ ﺍﻟﺸﻲﺀ ﰲ ﻋﺎﱂ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﺬﻱ ﲢﻴﻞ ﻋﻠﻴﻪ ﺍﻟﻌﻼﻣﺔ‬
‫ﻭ ﲢﺎﻭﻝ ﺃﻥ ﲤﺜﻠﻪ‪.‬‬
‫أ‪ -‬ﺍﳌﻮﺿﻮﻉ ﺍﳌﺒﺎﺷﺮ‪ :‬ﻳﺸﻜﻞ ﺟﺰﺀﺍ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻌﻼﻣﺔ ﻭ ﻋﻨﺼﺮﺍ ﻣﻦ ﻋﻨﺎﺻﺮﻫﺎ ﺍﳌﻜﻮﻧﺔ‬
‫ﺃﻭ ﻫﻮ ﺑﺎﺧﺘﺼﺎﺭ ﻣﺎ ﲢﻴﻞ ﻋﻠﻴﻪ ﺍﻟﻌﻼﻣﺔ ﰲ ﺫﺍ‪‬ﺎ ﻳﺪﻋﻰ ﻣﻮﺿﻮﻋﺎ ﻣﺒﺎﺷﺮﺍ‪.‬‬
‫ﻭ ﻋﻼﻗﺔ ﺍﻟﻌﻼﻣﺔ ﺑﺎﳌﻮﺿﻮﻉ ﺗﺘﻔﺮﻉ ﻋﻨﻬﺎ ﻣﺒﺪﺋﻴﺎ ﺛﻼﺙ ﻋﻼﻗﺎﺕ ﳑﻜﻨﺔ‪:‬‬
‫‪:‬ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﻼﻣﺔ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﺼﻮﺭﺓ )ﺍﻟﺪﺍﻝ(‬ ‫‪icon‬‬ ‫‪ 1-3‬ﺍﻷﻳﻘﻮﻥ‬
‫ﻭﺍﳌﻮﺿﻮﻉ )ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ( ﻋﻼﻗﺔ ﺗﺸﺎﺑﻪ ﰲ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ )‪،(4‬ﻣﺜﻞ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻔﻮﺗﻮﻏﺮﺍﻓﻴﺔ ﺗﺘﺮﻛﺐ‬
‫ﻣﻦ ﺍﻟﺪﺍﻝ )ﺍﻟﺼﻮﺭﺓ( ‪،‬ﻭ ﻫﺬﺍ ﺍﻟﺪﺍﻝ ﳛﻴﻞ ﻋﻠﻰ ﺷﺨﺺ ﻣـﺎ )ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺃﻭ ﺍﳌﻮﺿﻮﻉ( ﰲ‬

‫)‪ -(1‬ﻳﻨﻈﺮ ﺍﻟﺴﻴﻤﻴﺎﺀ ﻭ ﻓﻠﺴﻔﺔ ﺍﻟﻠﻐﺔ ‪ ،‬ﺃﻣﱪﺗﻮ ﺇﻳﻜﻮ ‪ ،‬ﺗﺮﲨﺔ ﺃﲪﺪ ﺍﻟﺼﻤﻌﻲ ‪ ،‬ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﺮﺑﻴﺔ ‪ ،‬ﻁ‪، 1‬ﺳﻨﺔ‬
‫‪ 2005‬ﺑﲑﻭﺕ ‪ ،‬ﺹ ‪.187‬‬
‫)‪ -(2‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪،‬ﺹ‪.188‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﻣﻌﺮﻓﺔ ﺍﻵﺧﺮ ‪ :‬ﻣﺪﺧﻞ ﺇﱃ ﺍﳌﻨﺎﻫﺞ ﺍﻟﻨﻘﺪﻳﺔ ﺍﳊﺪﻳﺜﺔ ‪،‬ﻋﺒﺪ ﺍﷲ ﺇﺑﺮﺍﻫﻴﻢ –ﺳﻌﻴﺪ ﺍﻟﻐﺎﳕﻲ –ﻋﻮﺍﺩ ﻋﻠﻲ ‪،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‬
‫ﻁ‪، 1‬ﺳﻨﺔ ‪، 1990‬ﺩﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪،‬ﺹ‪.78‬‬
‫‪4-Ecrit sur le signe, Peirce, p 32 -230.‬‬

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 ‫ﺍﳋﺎﺭﺝ ﻭﻃﺒﻴﻌﺔ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻟﺼﻮﺭﺓ ﻭﺍﳌﻮﺿﻮﻉ ﻫﻮ ﺍﻟﺘﺸﺎﺑﻪ‪.‬‬
‫‪ 2-3‬ﺍﳌﺆﺷ‪‬ﺮ ‪ :index‬ﻋﻼﻣﺔ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﺼ ‪‬ﻮﺭﺓ ﻭﺍﳌﻮﺿﻮﻉ ﻋﻼﻗﺔ ﺳﺒﺒﻴﺔ‬
‫ﻣﻨﻄﻘﻴﺔ )‪،(1‬ﻣﺜﻞ ﺍﺭﺗﺒﺎﻁ ﺍﻟﺪﺧﺎﻥ ﺑﺎﻟﻨﺎﺭ‪.‬‬
‫‪ 3-3‬ﺍﻟﺮﻣﺰ ‪ :symbol‬ﻋﻼﻣﺔ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺼ‪‬ﻠﺔ ﺑﲔ ﺍﳌﺼﻮ‪‬ﺭﺓ ﻭ ﺍﳌﻮﺿﻮﻉ ﺻﻠﺔ ﳏﺾ‬
‫ﻋﺮﻓﻴﺔ ﻭ ﻏﲑ ﻣﻌﻠﹼﻠﺔ ؛ ﺃﻱ ﻻ ﻭﺟﻮﺩ ﻟﻠﺘﺸﺎﺑﻪ ﺑﻴﻨﻬﻤﺎ ‪ ،‬ﺃﻭ ﺃﻱ ﺭﺍﺑﻂ ﻃﺒﻴﻌﻲ ‪،‬ﺃﻭ ﲡﺎﻭﺭ‪،‬ﻳﻘﻮﻝ‬
‫ﺑﲑﺱ ‪":‬ﺍﻟﺮﻣﺰ ﻫﻮ ﻋﻼﻣﺔ ﺗﺸﲑ ﺇﱃ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﺗﻌﺒ‪‬ﺮ ﻋﻨﻪ ﻋﱪ ﻋﺮﻑ‪ ،‬ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﻘﺘﺮﻥ‬
‫ﺑﺎﻷﻓﻜﺎﺭ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺗﺪﻓﻊ ﺇﱃ ﺭﺑﻂ ﺍﻟﺮﻣﺰ ﲟﻮﺿﻮﻋﻪ ")‪، (2‬ﻭﻣﺜﺎﻝ ﻋﺮﻓﻴﺔ ﺍﻟﺮﻣﺰ ﺍﺭﺗﺒﺎﻁ‬
‫ﺍﳊﻤﺎﻣﺔ ﺍﻟﺒﻴﻀﺎﺀ ﺑﺎﻟﺴ‪‬ﻼﻡ ‪،‬ﻭ ﺍﳌﻴﺰﺍﻥ ﺑﺎﻟﻌﺪﻝ ‪،‬ﻭﺍﻟﺸﻤﺲ ﺑﺎﳊﺮﻳﺔ‪.‬‬
‫ﻭ ﻳﺪﻧﻮ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻣﻦ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺪﻻﱄ ﺍﳌﺄﻟﻮﻑ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﻌﺮﺏ؛ ﻭ ﻧﻘﺼﺪ‬
‫ﺑﺬﻟﻚ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﻭ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ .‬ﺇﻥ ﻣﻘﺎﺭﺑﺎﺕ ﺑﲑﺱ ﺍﻟﻌﻼﻣﺎﺗﻴﺔ‬
‫ﻳﺴﺘﻌﺼﻰ ﻓﻬﻤﻬﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﳌﺘﻠﻘﻲ ﻋﻠﻰ ﺩﺭﺍﻳﺔ ﰲ ﺍﻟﺒﺪﺀ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﳌﻌﺮﻓﻴﺔ‬
‫ﻭ ﻫﻲ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﺭﻋﺖ ﻭ ﳕﺖ ﻓﻴﻬﺎ ﺃﺭﺍﺅﻩ ﻭ ﺃﻓﻜﺎﺭﻩ ﺣﱴ ﺃﺿﺤﺖ ﳐﺎﺿﺎ ﻭ ﻣﺼﺪﺭﺍ‬
‫ﺭﺋﻴﺴﺎ ﻹﻓﺮﺍﺯﺍﺕ ﺍﻟﻠﺴﺎﻧﻴﲔ ﻭ ﺍﻟﺴﻴﻤﻴﻮﻟﻮﺟﻴﲔ ﺍﶈﺪﺛﲔ ﻭ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻣﻦ ﺑﻌﺪﻩ ‪ ،‬ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻷﺻﻮﻝ ﻧﺬﻛﺮ‪:‬‬
‫‪-1‬ﺍﳌﻨﻄﻖ ‪ :‬ﺗﻨﺎﻭﻝ ﺑﲑﺱ ﻟﻠﻌﻼﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺔ ﻻ ﻳﻨﻔﺼﻞ ﻋﻦ ﺍﳌﻨﻄﻖ ‪،‬ﻓﻬﺬﺍ ﺍﻷﺧﲑ‬
‫ﻣﻮﻛﻮﻝ ﻟﻪ ﻣﻬﺎﻡ ﺍﺳﺘﻨﻄﺎﻕ ﺍﻟﻌﻼﻣﺔ ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧﻪ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ‬
‫ﺗﺴﻤﺢ ﺑﺎﻟﺘﻔﻜﲑ ﻭ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﻻﻻﺕ ﺍﳌﺘﻨﻮﻋﺔ ‪،‬ﻭ ﻻ ﻳﻨﻔﺼﻞ ﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ ﻋـــﻦ‬

‫‪1-Ibid. p 32-230‬‬
‫‪Et voir théorie et pratique du signe- introduction a la sémiotique de‬‬
‫‪Cs Peirce, Gerrard Deledalle, Ed, Payot, paris 1979, p75-76-77‬‬
‫‪ -2‬ﺃﻧﻈﻤﺔ ﺍﻟﻌﻼﻣﺎﺕ ‪،‬ﺳﻴﺰﺍ ﻗﺎﺳﻢ ‪،‬ﺹ ‪.142‬‬

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 ‫ﺍﻟﻔﻴﻨﻮﻣﻴﻨﻮﻟﻮﺟﻴﺎ )‪ (1‬ﺍﻟﱵ ﺗﻌﺪ ﻣﻨﻄﻘﺎ ﺻﻠﺒﺎ ﳛﺪ‪‬ﺩ ﲟﻮﺟﺒﻪ ﺍﻹﺩﺭﺍﻙ ﻭ ﺳﲑﻭﺭﺍﺗﻪ ﻭ ﳊﻈﺎﺗﻪ)‪.(2‬‬
‫‪ -2‬ﺍﻟﺴﻴﻤﻴﻮﺯﻳﺲ ‪ :semiosis‬ﺇﻥ ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺎﺕ ﰲ ﺍﻟﻮﻋﻲ ﺍﳌﻌﺮﰲ ﻻ ﺗﻨﻔﺼﻢ ﻋﻦ‬
‫ﻋﻤﻠﻴﺎﺕ ﺍﻹﺩﺭﺍﻙ ﺍﻟﱵ ﺗﻘﻮﺩ ﺍﻟﻜﺎﺋﻦ ﺍﻟﺒﺸﺮﻱ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣﻦ ﺫﺍﺗﻪ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺎﺩﻱ‪ ،‬ﻭ ﰲ‬
‫ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻳﻘﺘﺮﺡ ﺑﲑﺱ ﺗﺼﻮﺭﺍ ﻇﺎﻫﺮﺍﺗﻴﺎ ﻟﻺﺩﺭﺍﻙ ‪،‬ﻳﺮﻯ ﰲ ﻛﻞ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﺳﲑﻭﺭﺓ ﺑﺎﻟﻐﺔ ﺍﻟﺘﺮﻛﻴﺐ ﻭ ﺍﻟﺘﺪﺍﺧﻞ ‪،‬ﻭ ﳒﻢ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﻮﻟﹼﺪ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻗﻌﺔ ﺇﻧﺘﺎﺝ‬
‫ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﺗﺴﺘﻨﺪ ﺇﱃ ﺳﲑﻭﺭﺓ ﺩﺍﺧﻠﻴﺔ ﳍﺎ ﻭﻇﻴﻔﺔ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻌﻨﺎﺻﺮ‪ ،‬ﺗﺪﻋﻰ ﻫﺬﻩ‬
‫ﺍﻟﺴﲑﻭﺭﺓ ﰲ ﺳﻴﻤﻴﺎﺋﻴﺔ ﺑﲑﺱ ﺍﻟﺴﻴﻤﻴﻮﺯ ‪" semios‬ﻭﻫﻲ ﺍﻟﺴﲑﻭﺭﺓ ﺍﻟﱵ ﻳﺸﺘﻐﻞ ﻣﻦ ﺧﻼﳍﺎ‬
‫ﺷﻲﺀ ﻣﺎ ﻛﻌﻼﻣﺔ" )‪.(3‬‬
‫ﻭ ﺗﺴﺘﺪﻋﻲ ﺛﻼﺛﺔ ﻋﻨﺎﺻﺮ ﺗﺘﺤﻮ‪‬ﻝ ﺑﺪﻭﺭﻫﺎ ﺇﱃ ﻧﺴﻖ ﻳﺘﺤﻜﹼﻢ ﰲ ﺇﻧﺘﺎﺝ ﺍﻟﺪﻻﻻﺕ ﻭ ﺗﺪﺍﻭﳍﺎ‬
‫)ﻭ ﻫﻲ ﺍﳌﺼﻮ‪‬ﺭﺓ‪ ،‬ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺍﳌﻔﺴ‪‬ﺮﺓ (‪ ،‬ﻭﺃﻓﺮﺯ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ ﺍﻹﺟﺮﺍﺋﻲ ﺗﺼﻮﺭﺍ ﻋﻠﻤﻴﺎ ﻻ ﻳﻨﻈﺮ‬
‫ﺇﱃ ﺍﻟﻌﻼﻣﺔ ﻣﻦ ﺣﻴﺚ ﺛﺒﻮ‪‬ﺎ ﻭ ﺳﻜﻮ‪‬ﺎ؛ ﺇﳕﺎ ﰲ ﺣﺮﻛﻴﺔ ﻋﻨﺎﺻﺮﻫﺎ ﻭ ﻋﻼﺋﻘﻬﺎ ﺍﳌﻮﹼﻟﺪﺓ ﻟﻠﺪﻻﻟﺔ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ‪.‬ﺑﻞ ﻣﺎ ﺗﺮﺳ‪‬ﺦ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﻤﻴﺎﺋﻲ ﻭ ﺍﺳﺘﻨﺒﺖ ﻭ ﺃﲤﺮ ﺃﻥ ﻣﻮﺿﻮﻉ ﺳﻴﻤﻴﺎﺀ ﺑﲑﺱ‬
‫ﻟﻴﺲ ﻫﻮ ﺍﻟﻌﻼﻣﺔ ﰲ ﺫﺍ‪‬ﺎ ‪،‬ﻭ ﺇﳕﺎ ﺍﺷﺘﻐﺎﳍﺎ ﻭﺣﺮﻛﻴﺘﻬﺎ‪ ،‬ﳍﺬﺍ ﺭﺃﻯ ﺃﻣﱪﺗﻮ ﺇﻳﻜﻮ ﺃ ﹼﻥ ﻣﺜﻠﺚ ﺑﲑﺱ‬
‫ﻫﻮ ﺍﳌﺜﻠﺚ ﺍﻟﺬﻱ ﻻ ﻳﺼﻠﺢ ﺇﻻ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻨﻄﻘﺎ ﳊﻔﺮ ﺃﻋﻤﻖ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺪﻻﻟﺔ ﻭ ﰲ ﻃﺒﻴﻌﺔ‬
‫)‪(4‬‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﻼﻣﺔ ﻭ ﻣﺪﻟﻮﳍﺎ‪.‬‬

‫‪-1‬ﺍﻟﻔﻴﻨﻮﻣﻴﻨﻮﻟﻮﺟﻴﺎ)ﺃﻭ ﺍﻟﻈﺎﻫﺮﺍﺗﻴﺔ( ‪ :‬ﻣﺪﺭﺳﺔ ﻧﺸﺄﺕ ﰲ ﺃﳌﺎﻧﻴﺎ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﰲ ﺃﺻﻮﻝ ﺍﻟﻌﻠﻢ ‪،‬ﺍﺳﺘﻨﺪﺕ ﺇﱃ ﻣﺬﻫﱯ ﺍﻟﺘﺼﻮﺭﻳﺔ ﻭ‬
‫ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﻠﺬﻳﻦ ﻳﻌﻮﺩﺍﻥ ﰲ ﲢﻠﻴﻞ ﺍﳌﻌﺮﻓﺔ ﺇﱃ ﻃﺎﺋﻔﺘﲔ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ‪،‬ﺇﺣﺪﺍﳘﺎ ﺗﺸﻤﻞ ﻋﻨﺎﺻﺮ ﳏﺴﻮﺳﺔ ﻫﻲ ﻣﺎﺩﺓ ﺍﻟﻌﻠﻢ ‪،‬ﻭ ﺍﻷﺧﺮﻯ‬
‫ﺗﺸﻤﻞ ﺻﻮﺭﺓ ﺍﻟﻌﻠﻢ ‪،‬ﻭ ﺗﻘﻮﻝ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺇ‪‬ﺎ ﺣﺎﺻﻠﺔ ﰲ ﺍﻟﻌﻘﻞ ﺍﺑﺘﺪﺍﺀ ‪،‬ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺇ‪‬ﺎ ﻧﺎﺷﺌﺔ ﰲ ﺍﻟﻔﻜﺮ ﺑﻔﻌﻞ ﻗﻮﺍﻧﲔ ﺍﻟﺘﺪﺍﻋﻲ‬
‫‪،‬ﻓﺘﻔﺼﻞ ﺍﻟﺼﻮﺭﻳﺔ ﺑﲔ ﺻﻮﺭ ﺍﳌﻌﺮﻓﺔ ﻭ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳌﻜﺘﺴﺐ ﺑﺎﳊﺲ ﺍﻟﺒﺎﻃﻦ ‪،‬ﻭ ﲡﻌﻞ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻣﻦ ﺣﺎﻻﺗﻨﺎ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻣﻮﺿﻮﻉ ﻋﻠﻢ‬
‫ﻭﺍﺣﺪ ﺷﺎﻣﻞ ﻫﻮ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻳﻨﻀﻮ ﻋﻠﻰ ﺍﳌﻨﻄﻖ ﻛﺄﺣﺪ ﺃﺟﺰﺍﺋﻪ ‪،‬ﻋﻠﻰ ﺣﲔ ﺃﻥ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻭﺻﻒ ﺍﳊﺎﻻﺕ ﺍﻟﺸﻌﻮﺭﻳﺔ‬
‫‪،‬ﻭ ﻳﺴﺘﺨﻠﺺ ﻗﻮﺍﻧﲔ ﻭﺍﻗﻌﻴﺔ ﻭ ﺇﻥ ﺍﳌﻨﻄﻖ ﻳﺒﺤﺚ ﻋﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺼﺤﻴﺢ ﻭ ﻳﺼﻞ ﺇﱃ ﻗﻮﺍﻧﲔ ﺿﺮﻭﺭﻳﺔ ﻣﻌﻴﺎﺭﻳﺔ ‪.‬‬
‫ﻳﻨﻈﺮ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳊﺪﻳﺜﺔ ‪،‬ﻳﻮﺳﻒ ﻛﺮﻡ ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺹ ‪.462-459‬‬
‫‪ -2‬ﻳﻨﻈﺮ ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺎﺕ ﻣﻔﺎﻫﻴﻤﻬﺎ ﻭ ﺗﻄﺒﻴﻘﺎ‪‬ﺎ ‪،‬ﺳﻌﻴﺪ ﺑﻨﻜﺮﺍﺩ ‪،‬ﺹ ‪.58‬‬
‫‪3-Ecrits sur le signe, ch.s. Peirce, p 126.‬‬
‫‪-4‬ﻳﻨﻈﺮ ﺍﻟﺴﻴﻤﻴﺎﺀ ﻭ ﻓﻠﺴﻔﺔ ﺍﻟﻠﻐﺔ ‪ ،‬ﺃﻣﱪﺗﻮ ﺇﻳﻜﻮ ‪ ،‬ﺃﲪﺪ ﺍﻟﺼﻤﻌﻲ ‪،‬ﺹ ‪.187‬‬

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 ‫‪-3‬ﺍﳌﻘﻮﻻﺕ ﺍﻟﻔﻴﻨﻮﻣﻴﻨﻮﻟﻮﺟﻴﺎ ‪:‬‬
‫ﺇ ﹼﻥ ﺍﻟﺘﺼﻨﻴﻔﺎﺕ ﻭ ﺍﻟﺘﻔﺮﻳﻌﺎﺕ ﺍﻟﺜﻼﺛﻴﺔ ﺍﻟﱵ ﺍﻗﺘﺮﺣﻬﺎ ﺑﲑﺱ ﻟﻠﻌﻼﻣﺔ ﻣﺒﻨﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ‬
‫ﺳﺒﻖ ﻋﻠﻰ ﻣﻘﻮﻟﺔ ﺭﻳﺎﺿﻴﺔ ﻭ ﺇﻳﺪﻳﻮﻟﻮﺟﻴﺔ‪ ،‬ﺗﺮﻯ ﺃﻥ ﻛﻞ ﻧﻈﺎﻡ ﻻﺑ ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﺛﻼﺛﻲ ﺍﻟﺘﺄﺳﻴﺲ‬
‫)‪(1‬‬
‫‪ -‬ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺘﺜﻠﻴﺚ‪ -‬ﻭ ﻗﺪ ﺗﻮﻟﹼﺪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﻜﻮﺛﺮ ﺍﻟﻌﻘﻠﻲ ﻣﻘﻮﻻﺕ ﻇﺎﻫﺮﺍﺗﻴﺔ ﻫﻲ‪:‬‬
‫ﺃ‪ -‬ﻋﺎﱂ ﺍﳌﻤﻜﻨﺎﺕ ﻭ ﻳﺴﻤﻰ ﺍﻷﻭﻻﻧﻴﺔ ‪.firstness‬‬
‫ﺏ‪ -‬ﻋﺎﱂ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭ ﻳﺴﻤﻰ ﺍﻟﺜﺎﻧﻴﺎﻧﻴﺔ ‪.secondness‬‬
‫ﺝ‪ -‬ﻋﺎﱂ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭ ﻳﺴﻤﻰ ﺍﻟﺜﺎﻟﺜﺎﻧﻴﺔ ‪.thirdness‬‬
‫ﺣﻴﺚ ﺗﻌﲏ ﺍﻷﻭﱃ ﺍﻟﻜﺎﺋﻦ ﻓﻠﺴﻔﻴﺎ ؛ﺃﻱ ﻛﻴﻨﻮﻧﺔ ﺍﻟﺸﻲﺀ ﺃﻭﱄ ﻭ ﺳﺎﺑﻖ ﻷﻱ ﺗﺮﻛﻴﺐ ﺃﻭ‬
‫ﺗﻮﻟﻴﻒ ﻭ ﻫﻮ ﺷﻲﺀ ﻏﲑ ﻣﻮﺟﻮﺩ ﻟﻜﻨﻪ ﳛﻤﻞ ﰲ ﺫﺍﺗﻪ ﻗﺪﺭﺍﺕ ﻭ ﺇﻣﻜﺎﻧﻴﺎﺕ ﲡﻌﻠﻪ ﻳﻮﺟﺪ ﺃﻭ ﻻ‬
‫ﻳﻮﺟﺪ ﻳﺘﺤﻴ‪‬ﻦ ﺃﻭ ﻻ ﻳﺘﺤﻴ‪‬ﻦ)‪، (2‬ﻓﺎﻟﻜﺂﺑﺔ ﻣﺜﻼ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺇﻧﺴﺎﻥ ﻛﺌﻴﺐ ﱂ ﺗﻜﻦ‬
‫ﺳﻮﻯ ﺣﺎﻟﺔ ﺷﻌﻮﺭﻳﺔ ﳏﺘﻤﻠﺔ‪،‬ﺇﻥ ﺍﻷﻭﻻﻧﻴﺔ ﻫﻲ ﻋﺎﱂ ﺍﳌﻤﻜﻨﺎﺕ‪، les possibles‬ﻭﺍﻟﻜﻴﻔﻴﺎﺕ‬
‫‪ qualité‬ﺍ‪‬ﺮ‪‬ﺩﺓ‪ .‬ﻭﺗﻌﲏ ﺍﳌﻘﻮﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻔﻌﻠﻲ؛ ﺃﻱ ﲡﺴ‪‬ﺪ ﺍﻷﺣﺎﺳﻴﺲ ﻭ ﺍﻟﻨﻮﻋﻴﺎﺕ‬
‫ﰲ ﻭﻗﺎﺋﻊ ﳐﺼﻮﺻﺔ ﰲ ﺍﻟﺰ‪‬ﻣﺎﻥ ﻭ ﺍﳌﻜﺎﻥ )‪،(3‬ﻭﻟﺬﻟﻚ ﻓﻬﻲ ﻋﺎﱂ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻭﺍﻟﻮﻗﺎﺋﻊ‬
‫ﻭﺍﳌﻮﺟﻮﺩﺍﺕ "ﻭﻗﻮﻉ ﺍﳋﺴﻮﻑ ﻣﺜﻼ"‪.‬‬
‫ﺃﻣﺎ ﺍﳌﻘﻮﻟﺔ ﺍﻷﺧﲑﺓ ‪،‬ﻣﻘﻮﻟﺔ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻓﻬﻲ ﻗﺎﻧﻮﻥ ﳚﺮ‪‬ﺩ ﺍﳌﻌﻄﻰ ﻣﻦ ﺑﻌﺪﻩ ﺍﶈﺴﻮﺱ ﻟﻜﻲ‬
‫ﻳﻜﺴﻮﻩ ﺑﻐﻄﺎﺀ ﻣﻔﻬﻮﻣﻲ )‪ (4‬؛ﺃﻱ ﺇﻧ‪‬ﻬﺎ ﻣﻘﻮﻟﺔ ﺍﻟﻮﻋﻲ ﺍﻟﺬﻱ ﻳﺘﺪﺧﻞ ﻟﲑﺑﻂ ﺑﲔ ﺍﻟﺸﻲﺀ ﺑﻮﺻﻔﻪ‬
‫ﺇﻣﻜﺎﻧﺎ ﻛﻴﻔﻴﺎ ﳎﺮﺩﺍ ﻭﺑﲔ ﲢﻘﹼﻘﻪ ﺍﻟﻔﻌﻠﻲ ﰲ ﻋﺎﱂ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ‪"،‬ﺭﺅﻳﺔ ﺍﳋﺴﻮﻑ‬
‫ﻳﻨﺘﺞ ﻋﻨﻬﺎ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻛﻤﻮﻧﻪ ﻭ ﲡﻠﹼﻴﻪ ‪،‬ﳑ‪‬ﺎ ﳝﻜﻦ ﺍﻟﺘﻨﺒ‪‬ﺆ ﺑﻪ ‪،‬ﻭ ‪‬ﺬﺍ ﻛﺬﻟﻚ ﻧﺴﺘﻄﻴﻊ ﺃﻥ‬

‫‪1-Ecrits sur le signe, Peirce, p51-70-23.‬‬

‫‪2- ibid., p70.‬‬
‫‪3- Ecrits sur le signe, Peirce, p 52.‬‬
‫‪4-Ibid. p 100.‬‬
‫‪. Voir théorie et pratique de signe, .Gérard deledalle, p 12 et suite.‬‬

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 ‫ﻧﺆﻭ‪‬ﻝ ﺳﻠﻮﻛﺎ ﻣﺎ ﺑﻮﺻﻔﻪ ﺩﺍﻻ ﻋﻠﻰ ﺍﻟﻜﺂﺑﺔ ﻻ ﺍﻟﺴﺮﻭﺭ‪.‬ﻭﻋﻠﻰ ﻫﺬﺍ ﳝﻜﻦ ﺃﻥ ﻧﺴﻠﹼﻢ ﺑﺄ ﹼﻥ ﻓﻬﻢ‬
‫ﺗﺼﻮﺭ ﺑﲑﺱ ﻟﻠﻌﻼﻣﺔ ﻻ ﻳﺘﺄﺗﻰ ﺇﻻ ﺑﺎﺳﺘﻴﻌﺎﺏ ﺍﳌﻨﻮﺍﻝ ﺍﻹﺟﺮﺍﺋﻲ ﺍﻟﺬﻱ ﺍﺳﺘﻘﻰ ﻣﻨﻪ ﺗﻔﺴﲑﺍﺗﻪ‬
‫ﺍﻟﻌﻼﻣﺎﺗﻴﺔ ‪،‬ﻭ ﻫﻮ ﺍﳌﻨﻮﺍﻝ ﺍﻟﺬﻱ ﳛﻮﻱ ﻭ ﻳ‪‬ﻔﻌ‪‬ﻞ ﺍﻷﺻﻮﻝ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻵﻧﻔﺔ ‪.‬‬
‫ﻟﻘﺪ ﺃﺭﺍﺩ ﺑﲑﺱ ﺃﻥ ﺗﻄﺒ‪‬ﻖ ﻧﻈﺮﻳﺘﻪ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻰ ﻛ ﹼﻞ ﺍﻟﻌﻼﻣﺎﺕ ‪،‬ﻭﳍﺬﺍ ﺍﻟﻐﺮﺽ ﻛﺎﻥ ﲝﺎﺟﺔ‬
‫ﺇﱃ ﻣﻔﺎﻫﻴﻢ ﺟﺪﻳﺪﺓ ﺃﺑﺪﻉ ﳍﺎ ﻣﺼﻄﻠﺤﺎﺕ ﻣﻦ ﻓﻜﺮﻩ ﺍﳌﻨﻄﻘﻲ ﺍﳋﺎﻟﺺ ‪،‬ﻧﺸﺄ ﻋﻨﻬﺎ ﺇﻓﺮﺍﺯ‬
‫ﻣﻘﻮﻻﺕ ﻣﻮﻟﹼﺪﺓ ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﲡﺴ‪‬ﺪ ﻭ ﺍﻧﺘﻘﺎﻝ ﺍﻟﻌﻼﻣﺔ ‪ ،‬ﻟﻜﻦ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺟﺪ‪‬ﻳﺔ ﺍﻟﻄﺮﺡ ﻭ‬
‫ﺑﺮﺍﻋﺔ ﺍﻻﻧﺘﻘﺎﺀ ﻭﺍﻟﺘﻌﻠﻴﻞ ‪،‬ﻓﺈ ﹼﻥ ﺇﺳﻬﺎﻣﺎﺗﻪ ﺍﳌﻌﺮﻓﻴﺔ ﻟﻘﻴﺖ ﺑﻌﺾ ﺍﻟﻨﻘﺪ ‪،‬ﺍﻟﺬﻱ ﻣﺮﺩ‪‬ﻩ‪ -‬ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ‪ -‬ﺍﺧﺘﻼﻑ ﺍﻷﺻﻮﻝ ﺍﳌﻌﺮﻓﻴﺔ ﺍﳌﻌﻮ‪‬ﻝ ﻋﻠﻴﻬﺎ ﰲ ﲢﻠﻴﻞ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻌﻼﻣﺎﺗﻴﺔ ‪.‬‬
‫ﻓﻤﻦ ﻣﺆﺍﺧﺬﺍﺕ ﺑﻨﻔﻨﺴﺖ ﻋﻠﻰ ﺑﲑﺱ ﺃﻧ‪‬ﻪ ﳛﻮ‪‬ﻝ ﻛﻞ ﺷﻲﺀ ﺇﱃ ﻋﻼﻣﺎﺕ‪ ،‬ﻭ ﻳﻀﻊ ﺍﻟﻌﻼﻣﺔ‬
‫ﺃﺳﺎﺳﺎ ﻟﻠﻌﺎﱂ ﺑﺄﺳﺮﻩ ‪ ،‬ﻳﻘﻮﻝ ﺑﻨﻔﻨﺴﺖ ﰲ ﻣﻘﺎﻝ ﻟﻪ ﺑﻌﻨﻮﺍﻥ " ﺳﻴﻤﻴﻮﻟﻮﺟﻴﺎ ﺍﻟﻠﻐﺔ " "ﺇ ﹼﻥ‬
‫ﺍﻟﺼﻌﻮﺑﺔ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﻣﻦ ﳛﺎﻭﻝ ﺗﻄﺒﻴﻖ ﻣﻔﺎﻫﻴﻢ ﺑﲑﺱ )‪(...‬ﻫﻲ ﺇﻥ ﺑﲑﺱ ﻳﻀﻊ ﺍﻟﻌﻼﻣﺔ‬
‫ﺃﺳﺎﺳﺎ ﻟﻠﻌﺎﱂ ﺑﺄﺳﺮﻩ ‪،‬ﺇﺫ ﺇ ﹼﻥ ﺍﻟﻌﻼﻣﺔ ﻫﻲ ﻧﻘﻄﺔ ﺍﻻﻧﻄﻼﻕ ﺍﻟﺬﻱ ﻳﻨﺒﲏ ﻋﻠﻴﻬﺎ ﺗﻌﺮﻳﻒ ﻛ ﹼﻞ‬
‫ﻋﻨﺼﺮ ﻋﻠﻰ ﺣﺪﺓ ﻭﻫﻲ ﺃﻳﻀﺎ ﺍﳌﺒﺪﺃ ﺍﻟﺬﻱ ﳛﻜﻢ ﺗﻔﺴﲑ ﳎﻤﻮﻋﺎﺕ ﺍﻟﻌﻨﺎﺻﺮ ‪،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ‬
‫ﻫﺬﻩ ﺍ‪‬ﻤﻮﻋﺎﺕ ﳎﺮ‪‬ﺩﺓ ﺃﻡ ﻣﻠﻤﻮﺳﺔ ‪،‬ﺇ ﹼﻥ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻤﺎ ﻳﺮﺍﻩ ﺑﲑﺱ ﰲ ﻛﻠﻴﺘﻪ ﻋﻼﻣﺔ ‪،‬ﻭ ﻓﻜﺮﻩ‬
‫ﺃﻳﻀﺎ ﻋﻼﻣﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺸﺎﻋﺮﻩ ‪،‬ﻭ ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﻻ ﲢﻴﻞ ﺇﻻ ﻋﻠﻰ‬
‫ﻋﻼﻣﺎﺕ ﺃﺧﺮﻯ‪ ،‬ﻓﻜﻴﻒ ﳝﻜﻦ ﺃﻥ ﲢﻴﻞ ﻋﻠﻰ ﺷﻲﺀ ﻟﻴﺲ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻋﻼﻣﺔ ؟‪،‬ﻫﻞ ﻧﺴﺘﻄﻴﻊ‬
‫ﺃﻥ ﳒﺪ ﻧﻘﻄﺔ ﺛﺎﺑﺘﺔ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺮﺳﻲ ﻓﻴﻬﺎ ﺍﻟﻌﻼﻗﺔ ﺍﻷﻭﱃ ﻟﻠﻌﻼﻣﺔ ؟‪.‬‬
‫ﺇﻥ ﺍﳌﻌﻤﺎﺭ ﺍﻟﺴﻴﻤﻴﻮﻟﻮﺟﻲ ﺍﻟﺬﻱ ﺃﻧﺸﺄﻩ ﺑﲑﺱ ﻳﺘﺠﺎﻭﺯ ﺗﻌﺮﻳﻔﻪ ‪،‬ﻓﻼﺑﺪ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﻨﻈﺎﻡ‬
‫ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻌﻼﻣﺔ ﻭ ﺍﳌﺪﻟﻮﻝ ﻋﻠﻴﻪ ‪،‬ﺣﱴ ﻻ ﻳﻠﻐﻰ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻼﻣﺔ ﻧﻔﺴﻪ ﰲ ﻋﻤﻠﻴﺔ ﺗﻜﺎﺛﺮ‬
‫ﲤﺘﺪ ﺇﱃ ﻣﺎ ﻻ‪‬ﺎﻳﺔ")‪، (1‬ﻭ‪‬ﺬﺍ ﻳﻨﻜﺸﻒ ﺍﻟﻄﱠﺮﻕ ﺍﻟﺴﻴﻤﻴﺎﺋﻲ ﻟﻠﻌﻼﻣﺔ ‪،‬ﺇﺫ ﻣﺎ ﻳﻘﻮﻡ ﺑــﻪ ﺍﶈﻠﻞ‬

‫)‪ -(1‬ﺃﻧﻈﻤﺔ ﺍﻟﻌﻼﻣﺎﺕ ‪ :‬ﺳﻴﻤﻴﻮﻟﻮﺟﻴﺎ ﺍﻟﻠﻐﺔ ‪،‬ﺇﻣﻴﻞ ﺑﻨﻔﻨﻴﺴﺖ ‪ ،‬ﺗﺮ‪:‬ﺳﻴﺰﺍ ﻗﺎﺳﻢ ‪،‬ﺹ ‪.173-172‬‬

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‫ﺍﻟﻠﺴﺎﱐ ﺑﲑﺱ ﻫﻮ ﲢﻠﻴﻞ ﻭ ﺗﻔﺴﲑ ﺍﻟﻌﻼﻣﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻼﻣﺎﺕ ‪،‬ﻭ ﻫﺬﺍ ﻣﺎ ﳚﻌﻠﻨﺎ ﺩﺍﺋﻤﺎ ﰲ‬
‫ﻓﻠﻚ ﺍﻟﻌﻼﻣﺔ ﳓﺘﻮﻳﻬﺎ ﻭ ﲢﺘﻮﻳﻨﺎ ‪،‬ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﻫﺬﺍ ﺍﻟﺪ‪‬ﻭﺭ)‪ (1‬ﺍﳌﻨﻄﻘﻲ ﻭ ﺍﻟﻨﻤﻂ ﻣﻄﻠﺐ‬
‫ﺿﺮﻭﺭﻱ ‪،‬ﻭ ﻋﻠﺔ ﺫﻟﻚ ﺃﻥﹼ ﺍﻟﻌﻼﻣﺎﺕ ﰲ ﲨﻠﺘﻬﺎ ﻻ ﺗﻌﻤﻞ ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ ‪،‬ﻭﻻ ﺗﻨﺘﻤﻲ ﺇﱃ‬
‫ﻧﻈﺎﻡ ﻭﺍﺣﺪ ﻭﲡﻤﻌﻬﺎ ﻋﻼﻗﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﺓ ﻗﺪ ﺗﻜﻮﻥ ﻋﻼﻗﺔ ﺗﻌﺎﺭﺽ ﺃﻭ ﻋﻼﻗﺔ ﺗﻀﺎﺩ‪.‬‬
‫‪Charles Morris‬‬ ‫ﺷﺎﺭﻝ ﻣﻮﺭﻳﺲ‬
‫ﺇ ﹼﻥ ﺗﺼﻮ‪‬ﺭ ﻣﻮﺭﻳﺲ ﻟﻠﻌﻼﻣﺔ ﻳﻜﺘﺴﺐ ﺷﺮﻋﻴﺘﻪ ﺍﳌﻌﺮﻓﻴﺔ ﻣﻦ ﺭﺍﻓﺪﻳﻦ ﺃﺳﺎﺳﲔ ‪،‬ﺃﺣﺪﳘﺎ‬
‫ﺳﻠﻮﻛﻲ)‪ (behavioriste‬ﻣﺘﻮﺍﺭﺙ ﻋﻦ ﻟﺴﺎﻧﻴﺎﺕ ﺑﻠﻮﻣﻔﻴﻠﺪ ‪ ،‬ﻭﺍﻵﺧﺮ ﺳﻴﻤﻴﺎﺋﻲ ﻣﻨﻈﻮﺭ‬
‫ﺇﻟﻴﻪ ﺑﻮﺻﻔﻪ ﺃﺭﻏﺎﻧﻮﻧﺎ )‪ (organon‬ﻟﻠﻌﻠﻮﻡ‪ " .‬ﺃﻱ ﺇ‪‬ﻧﻪ ﺑﻨﻴﺔ ﻧﻈﺮﻳﺔ ﺷﺎﻣﻠﺔ ﻭﻣﻔﺘﻮﺣﺔ ﺗﻌ ‪‬ﻢ‬
‫) ‪(2‬‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺴﺠ‪‬ﻠﺔ ‪،‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻣﻨﻈﻮﺭﺍﺕ ﳐﺘﻠﻔﺔ ﰲ ﻛ ﹼﻞ ﻣﻮﺣ‪‬ﺪ ﻭﻣﻨﺴﺠﻢ "‪.‬‬
‫ﻭﺍﻟﺒﺪﺀ ﻛﺎﻥ ﺑﺎﳌﻮﺿﻮﻉ ﺍﻷﺳﺎﺳﻲ ﻟﻠﺴﻴﻤﻴﺎﺋﻴﺎﺕ ﻭﻫﻮ ﺍﻟﺴﻴﻤﻴﻮﺯﻳﺲ ؛ﺃﻱ ﺍﻟﺴﲑﻭﺭﺓ ﺍﻟﱵ‬
‫ﲟﻮﺟﺒﻬﺎ ﻳﻌﻤﻞ ﺷﻲﺀ ﻣﺎ ﺑﻮﺻﻔﻪ ﻋﻼﻣﺔ)‪،( 3‬ﻭﻫﻮ ‪‬ﺬﺍ ﻳﻔﻌ‪‬ﻞ ﻭﻳﺆﻛﹼﺪ ﻣﻘﻮﻟﺔ ﺑﲑﺱ ‪،‬ﻓﺴﺮﻳﺎﻥ‬
‫ﻭﺍﺷﺘﻐﺎﻝ ﺍﻟﻌﻼﻣﺎﺕ ﻫﻮ ﺗﺮﲨﺔ ﻟﻠﺴﻴﻤﻴﻮﺯ ﻭﲢﻴﲔ ﳍﺎ ‪،‬ﹺﺑ ‪‬ﻌ ‪‬ﺪ ﺷﻲﺀ ﻣﺎ ﳏﺪﺩﺍ ﻟﺸﻲﺀ ﺁﺧﺮ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺷﻲﺀ ﺛﺎﻟﺚ‪.‬‬
‫ﺍﻟﺸﻲﺀ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺣﺎﻣﻞ ﺍﻟﻌﻼﻣﺔ ؛ﺃﻱ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﺍﳌﺒﺎﺷﺮ ﺍﻟﺬﻱ ﻳﺜﲑ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﻧﻔﺴﻪ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻩ ﻋﻼﻣﺔ ﻭﺍﻟﺬﻱ ﻳﺴﺘﻮﺟﺐ ﺑﻌﺪ ﺫﻟﻚ ﻋﻤﻠﻴﺔ ﺗﻔﺴﲑﻳﺔ ﺗﻨﻄﻠﻖ ﻣﻨﻪ‪.‬‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺜﺎﱐ‪ :‬ﻫﻮ ﺍﳌﻌﻴ‪‬ﻦ)‪ ( designatum‬ﺃﻱ ﻣﺎ ﳛﺪ‪‬ﺩﻩ ﺣﺎﻣﻞ ﺍﻟﻌﻼﻣﺔ ﺩﺍﺧﻞ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻔﺴﲑﻳﺔ‪.‬‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻬﻮ ﺍﳌﻔﺴﺮﺓ )‪، (4).(INTERPRETANT‬ﺃﻱ ﺍﻷﺛﺮ ﺍﻟﺬﻱ ﲢﺪﺛﻪ ﺍﻟﻌﻼﻣﺔ ﰲ‬
‫ﺍﻟﺸﺨﺺ ﺍﳌﻔﺴ‪‬ﺮ)‪.(L'interprète‬‬

‫)‪"-(1‬ﺍﻟﺪﻭﺭ ﻫﻮ ﺗﻮﻗﻒ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻣﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ"‪ .‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺹ‪.140‬‬

‫‪(2)-Fondements des théories des signes, Charles Morris, in langage. n °35‬‬

‫‪Septembre.1974. p 15‬‬
‫‪(3)Ibid. p 17‬‬
‫‪(4)Ibid .p 17‬‬

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‫ﻭﳚﺪﺭ ﺑﻨﺎ ﻫﻨﺎ ﺇﺑﺮﺍﺯ ﺣﺮﺹ ﻣﻮﺭﻳﺲ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳌﻌﻴ‪‬ﻦ)‪(designatum‬‬
‫ﻭﺑﲔ ﺍﻟﺸﻲﺀ ﺍﳌﻌﻴ‪‬ﻦ )‪، (designata‬ﻓﺎﻟﺜﺎﱐ ﻫﻮ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﰲ ﺍﳋﺎﺭﺝ ﺍﻟﺬﻱ ﳛﻴﻞ ﻋﻠﻴﻪ‬
‫ﺍﳌﻌ‪‬ﻴﻦ ﻭﺍﻟﺘﻌﻴﲔ ﻫﻮ ﺗﻠﻚ ﺍﻹﺣﺎﻟﺔ ﻧﻔﺴﻬﺎ ‪،‬ﻭﻫﻲ ﺑﺎﻃﻨﻴﺔ ﺃﻱ ﻣﺴﺘﺘﺮﺓ ﺩﺍﺧﻞ ﺍﻟﻌﻼﻣﺔ ‪،‬ﻛﻤﺎ ﳒﺪ‬
‫ﲤﻴﻴﺰﺍ ﺁﺧﺮ ﺑﲔ ﺍﳌﻔﺴ‪‬ﺮﺓ ﻭﺍﳌﻔﺴ‪‬ﺮ ﲜﻌﻞ ﺍﻷ ‪‬ﻭﻝ ﺍﻟﺒﺼﻤﺔ ﺍﻟﱵ ﲢﺪﺛﻬﺎ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﻟﺸﺨﺺ‬
‫ﺍﻟﺸﺎﺭﺡ‪ .‬ﻭﺭﲟﺎ ﻣﻨﺸﺄ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻣﺮﺩ‪‬ﻩ ﺍﻟﺮﻭﺍﻓﺪ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﱵ ﺗﺸﺮ‪‬ﺎ ﻓﺄﺣﻜﻤﺖ ﺗﺼ ‪‬ﻮﺭﻩ‬
‫ﻒ ﺍﻟﻌﻼﻣﺔ ﳝﺜﹼﻞ ﰲ ﺍﻵﻥ ﻧﻔﺴﻪ ﺍﳌﻔﺴ‪‬ﺮﺓ ﻭﺍﳌﻔﺴ‪‬ﺮ‪ ،‬ﻭﳍﺬﺍ ﺗﻌ ‪‬ﺪ ﺍﻟﻌﻼﻣﺔ ﻣﻜﻮ‪‬ﻧﺎ ﺳﻠﻮﻛﻴﺎ‬ ‫ﻓﻤﻮ ﹼﻇ ‪‬‬
‫ﰲ ﺍﳌﻨﺸﺄ‪.‬‬
‫)‪(1‬‬
‫ﻭﻟﻌ ﹼﻞ ﺫﻟﻚ ﻳﺘﺠﻠﹼﻰ ﻭﻳﺪﻟﹼﻞ ﺃﻛﺜﺮ ﻣﻦ ﺧﻼﻝ ﲢﻠﻴﻠﻪ ﻋﻴ‪‬ﻨﺔ ﺍﻟﻜﻠﺐ‪:‬‬
‫‪-‬ﺍﻟﻜﻠﺐ ﻳﺴﺘﺠﻴﺐ ﻟﺴﻠﻮﻙ ﻣﻌﻴ‪‬ﻦ )ﺣﺎﻣﻞ ﺍﻟﻌﻼﻣﺔ(‪.‬‬
‫‪-‬ﺑﻮﺍﺳﻄﺔ ﻣﻨﺤﲎ ﺳﻠﻮﻛﻲ ﻫﻮ ﺇﻓﺮﺍﺯ ﺍﻟﻠﻌﺎﺏ )ﺍﳌﻔﺴ‪‬ﺮﺓ(‪.‬‬
‫‪-‬ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﻳﺴﺘﺪﻋﻲ ﻓﻜﺮﺓ ﺍﻟﻄﻌﺎﻡ )ﺍﳌﻌ‪‬ﻴﻦ(‪.‬‬
‫‪ -‬ﻭﺍﻟﱵ ﲢﻴﻞ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ ﺍﳌﺘﺠﺴ‪‬ﺪ ﰲ ﺍﻟﻮﺍﻗﻊ )ﺍﳌﻌ‪‬ﻴﻦ (‪.‬‬
‫ﻭﺑﺘﺘﺒﻊ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﻤﻜﻨﺔ ﺑﲔ ﻣﻜﻮ‪‬ﻧﺎﺕ ﺍﻟﻌﻼﻣﺔ ﲤﻜﹼﻦ ﻣﻮﺭﻳﺲ ﻣﻦ ﻓﺤﺺ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﱵ‬
‫)‪(2‬‬
‫ﺗﺆﻟﹼﻒ ﺍﻟﺪﺭﺱ ﺍﻟﻌﻼﻣﺎﰐ ﻭﻫﻲ‪:‬‬
‫ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺮﻛﻴﱯ)‪ :( syntaxique‬ﻳﺪﺭﺱ ﻋﻼﻗﺎﺕ ﺍﻟﻌﻼﻣﺎﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪.‬‬
‫ﺍﳌﺴﺘﻮﻯ ﺍﻟﺪﻻﱄ)‪ :( sémantique‬ﻳﺪﺭﺱ ﻋﻼﻗﺔ ﺍﻟﻌﻼﻣﺎﺕ ﺑﺎﻷﺷﻴﺎﺀ‪.‬‬
‫ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺪﺍﻭﱄ )‪ :(pragmatique‬ﻳﺘﻨﺎﻭﻝ ﻋﻼﻗﺔ ﺍﻟﻌﻼﻣﺎﺕ ﲟﺴﺘﺨﺪﻣﻴﻬﺎ‪.‬‬

‫‪1-Fondements de la théorie des signes, Charles Morris .p 18‬‬

‫‪2-Ibid. p 19.‬‬

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‫ﻓﺎﻟﻌﻼﻣﺎﺕ ﰲ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺮﻛﻴﱯ ﻳﻘﺘﻀﻲ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ‪،‬ﻭﰲ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺪﻻﱄ ﲢﻴﻞ ﻋﻠﻰ‬
‫ﺷﻲﺀ ﻣﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ‪،‬ﻭﰲ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺪﺍﻭﱄ ﺗﺴﺘﺤﻀﺮ ﻗﺼﺪ ﺍﳌﺘﻜﻠﹼﻢ ﺻﺎﺣﺐ ﺍﻟﻌﻼﻣﺔ ﻭﺍﳌﺘﻠﻔﹼﻆ‬
‫‪‬ﺎ‪ ،‬ﻭﻧﻠﺤﻆ ﻋﻠﻰ ﺗﺼﻮﺭﺍﺕ ﻣﻮﺭﻳﺲ ﺟﻨﻮﺣﺎ ﺇﱃ ﺍﳌﻌﻄﻰ ﺍﻟﺴﻴﻤﻴﺎﺋﻲ ﻋﻦ ﻃﺮﻳﻖ ﺇﺩﻣﺎﺝ ﺍﻟﻨﺘﺎﺝ‬
‫ﺍﻟﺴﻠﻮﻛﻲ ‪،‬ﳑﺎ ﺳﻨﺢ ﺑﻈﻬﻮﺭ ﺳﻴﻤﻴﺎﺀ ﺳﻠﻮﻛﻴﺔ ﺗﺮﺗﻜﺰ ﻋﻠﻰ ﻣﻨﻄﻖ ﺍﳊﺎﻓﺰ ﻭ ﺍﻻﺳﺘﺠﺎﺑﺔ ‪.‬ﻛﻤﺎ‬
‫ﺃﻋﺎﺩ ﻣﺎ ﺗﻮﻃﹼﻦ ﺍﻟﻔﻜﺮ ﺍﻟﺒﲑﺳﻲ ﻋﻠﻰ ﺇﻗﺼﺎﺋﻪ ‪،‬ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺣﺠﺒﺘﻪ‬
‫ﺍﳌﻘﻮﻻﺕ ﺍﳌﻨﻄﻘﻴﺔ ﻭﺍﻟﻈﺎﻫﺮﺍﺗﻴﺔ)‪،(1‬ﻭﻫﺬﺍ ﻣﺎ ﱂ ﻧﻠﻔﻪ ﰲ ﺣﻮﺍﺭﺍﺕ ﻣﻮﺭﻳﺲ ﺇﺫ ﻧﻠﻔﻲ ﺗﻔﻌﻴﻼ‬
‫ﻟﻠﻨﻤﻮﺫﺝ ﺍﻟﻠﻐﻮﻱ ﻭﲣﻔﻴﻔﺎ ﻣﻦ ﻭﻃﺌﻪ ﻭ ‪‬ﺣﺪ‪‬ﺓ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻈﺎﻫﺮﺍﺗﻴﺔ ‪.‬‬
‫ﻣﻮﻗﻒ ﺃﻣﱪﺗﻮ ﺇﻳﻜﻮ ﻣﻦ ﺳﻴﻤﻴﺎﺀ ﻣﻮﺭﻳﺲ‪:‬‬
‫ﺃ ﹼﻛﺪ ﺃﻣﱪﺗﻮ ﺇﻳﻜﻮ ﺃﻥ ﺗﺼﻮ‪‬ﺭ ﻣﻮﺭﻳﺲ ﻳﻌ ‪‬ﺪ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﺘﺼﻨﻴﻔﺎﺕ ﻗﻴﻤﺔ ﻭﻭﺟﺎﻫﺔ ‪،‬ﻓﻬﻮ ﻗﺎﺋﻢ‬
‫ﻋﻠﻰ ﻣﻌﺎﻳﲑ ﺳﻠﻮﻛﻴﺔ ﺟﻠﻴ‪‬ﺔ‪،‬ﻭﻗﺪ ﺑﺪﺍ ﺫﻟﻚ ﻭﺍﺿﺤﺎ ﻋﻨﺪ ﺗﻌﺮﻳﻔﻪ ﻟﻠﻌﻼﻣﺔ ﺑﺄﻧ‪‬ﻬﺎ ﺷﻲﺀ ﻳﺜﲑ‬
‫ﺳﻠﻮﻛﺎ ﺧﺎﺻﺎ ﲟﻮﺿﻮﻉ ﻻ ﻳﺸﻜﹼﻞ ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﻣﺜﲑﺍ‪ (2 ).‬ﻭﺳﺒﺐ ﺍﳉﻨﻮﺡ ﺇﱃ ﺍﳌﻌﻄﻰ‬
‫ﺍﻟﺴﻠﻮﻛﻲ ﻫﻮ ﺭﻏﺒﺔ ﻣﻮﺭﻳﺲ ﰲ ﻋﺪﻡ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻼﻣﺔ ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺍﳌﺪﻟﻮﻝ ﺍﻻﺳﺘﻴﻬﺎﻣﻲ ‪-‬ﺃﻭ‬
‫)‪(3‬‬
‫ﺍﳌﻔﻬﻮﻡ‪ -‬؛ﻷ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﰲ ﻧﻈﺮﻩ ﻟﻪ ﺣﻴﺎﺓ ﺫﻫﻨﻴﺔ ﻭﻫﻮ ﺑﺬﻟﻚ ﻏﲑ ﻗﺎﺑﻞ ﻟﻠﻤﻼﺣﻈﺔ‪.‬‬
‫ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻗﺎﺩﻩ –ﺣﺴﺐ ﺇﻳﻜﻮ‪ -‬ﺇﱃ ﺍﳋﻠﻂ ﺑﲔ ﺍﻟﻌﻼﻣﺔ ﻭﺍﳌﺜﲑ ‪،‬ﻓﺎﻟﻘﻮﻝ ﺑﺄ ﹼﻥ‬
‫"ﺍﻟﻌﻼﻣﺔ ﻫﻲ ﻣﺜﲑ ﲤﻬﻴﺪﻱ ﻳﺸﺘﻐﻞ ﰲ ﻏﻴﺎﺏ ﻣﺜﲑ ﻓﻌﻠﻲ ‪،‬ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﻌﻼﻣﺔ ﻫﻲ ﻣﺜﲑ ﳛ ﹼﻞ ﳏﻞ‬
‫ﻣﺜﲑ ﺁﺧﺮ ﳏﺪﺛﺎ ﻧﻔﺲ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﺃﺻﺒﺖ ﻷﺳﺒﺎﺏ ﻏﺮﻳﺒﺔ ﺑﻐﺜﻴﺎﻥ ﺣﺎﺩ ﻛﻠﹼﻤﺎ ﺭﺃﻳﺖ‬
‫ﻓﺘﺎﺓ ﲨﻴﻠﺔ ‪،‬ﻓﺈﻥ ﺷﺮﺍﺀ ﻣﺜﲑ ﻟﻠﻘﻲﺀ ﺳﻴﻜﻮﻥ ﻫﻮ ﻋﻼﻣﺔ ﻋﻠﻰ ﺍﻟﻔﺘﺎﺓ ‪،‬ﺑﺎﻟﺘﺄﻛﻴﺪ ﱂ ﻳﻜﻦ ﻣﻮﺭﻳﺲ‬
‫ﻳﻘﺼﺪ ﻫﺬﺍ ‪،‬ﺇﻻ ﺃ ﹼﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻀﻴ‪‬ﻖ ﻟﻠﻌﻼﻣﺔ ﻗﺪ ﳛﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ")‪، (4‬ﺇﺫﻥ ﺇﺩﻣﺎﺝ ﻣـﺎ‬

‫‪(1) Introduction à la sémiologie, George Mounin , ed minuit. Paris ,1973 .p 57‬‬

‫)‪ (2‬ﻳﻨﻈﺮ ﺍﻟﻌﻼﻣﺔ ﲢﻠﻴﻞ ﺍﳌﻔﻬﻮﻡ ﻭ ﺗﺎﺭﳜﻪ ‪ ،‬ﺃﻣﱪﺗﻮ ﺇﻳﻜﻮ ‪ ،‬ﺗﺮ‪:‬ﺳﻌﻴﺪ ﺑﻨﻜﺮﺍﺩ ‪ ،‬ﻣﺮﺍﺟﻌﺔ ﺳﻌﻴﺪ ﺍﻟﻐﺎﳕﻲ ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‪،‬ﻁ‪1‬‬
‫‪ 1428‬ﻫـ – ‪ 2007‬ﻡ ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪ ،‬ﺹ ‪. 101‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.101‬‬
‫)‪ (4‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.101‬‬

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‫ﺃﻗﺼﺎﻩ ﻣﻮﺭﻳﺲ ﻣﻦ ﺍﳌﺘﻌﻠﻘﺎﺕ ﺍﻟﺬﻫﻨﻴﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳌﻔﻬﻮﻡ ﻫﻮ ﻓﺘﺢ ﻭﺗﻮﺳﻌﺔ ﻟﻠﻌﻼﻣﺔ ﻭ ﺳﺒﻴﻞ‬
‫ﻣﺴﻌﻒ ﻟﺘﺄﻭﻳﻠﻬﺎ ‪.‬‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ‪:‬‬
‫ﳚﺪﺭ ﺑﻨﺎ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻗﺒﻞ ﺗﻌﺮﻳﻒ ﺍﻟﻘﺎﺭﺉ ﻭﺍﳌﺘﻠﻘﻲ ﺑﺎﳌﻨﻬﺞ ﺍﻟﺴﻠﻮﻛﻲ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﳛﻮﻱ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﻳﺪﻋﻤﻪ ﻧﻈﺮﻳﺎ ﻭﺗﻄﺒﻴﻘﻴﺎ‪ ،‬ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻳﻌﺘﱪﻩ ﺍﻟﺴﻠﻮﻛﻴﻮﻥ ﻓﺮﻋﺎ ﻣﻮﺿﻮﻋﻴﺎ ﲡﺮﻳﺒﻴﺎ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻫﺪﻓﻪ ﺍﻟﻨﻈﺮﻱ ﺍﻟﺘﻨ‪‬ﺒﺆ ﺑﺎﻟﺴﻠﻮﻙ‬
‫ﻭﺿﺒﻄﻪ ﻭﻻ ﻳﺆﺩﻱ ﺍﻻﺳﺘﺒﻄﺎﻥ)‪ (Introspection‬ﺃﻱ ﺩﻭﺭ ﺟﻮﻫﺮﻱ ﰲ ﻣﻨﺎﻫﺠﻪ‪ ،‬ﻭﻻ‬
‫ﺗﺘﻮﻗﻒ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﺒﻴﺎﻧﺎﺗﻪ ﻋﻠﻰ ﻣﺪﻯ ﺻﻼﺣﻴﺘﻪ ﻟﺘﻔﺴ‪‬ﺮ ﲟﻔﺎﻫﻴﻢ ﺍﻟﻮﻋﻲ)‪.(1‬‬
‫ﻭﻳﻨﺪﺭﺝ ﲢﺖ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﺪﺍﺭﺱ ﻋﺪﺓ‪ ،‬ﻟﻌ ﹼﻞ ﺃﳘﻬﺎ ﻭﺃﺑﺮﺯﻫﺎ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﱵ‬
‫ﻳﺘﺮﺃﺳﻬﺎ ﻭﺍﻃﺴﻦ ‪ ،Watson‬ﻓﻬﻮ ﻳﻌﺪ ﻭﺍﺿﻊ ﺍﳌﻨﺤﻰ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻷﺳﺎﺱ ﺍﻟﻌﻤﻠﻲ ﻟﻠﻤﺪﺭﺳﺔ‬
‫ﻭﻗﺪ ﺗﻘﺮ‪‬ﺭ ﻟﺪﻳﻪ ﻣﺴﻠﻤﺔ ﺿﺮﻭﺭﺓ ﺇﺧﻀﺎﻉ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﻮﺍﻥ ﻟﺸﺮﻭﻁ ﲡﺮﻳﺒﻴﺔ ﳑﺎﺛﻠﺔ ﻣﺎ ﺃﻣﻜﻦ‬
‫ﺫﻟﻚ )‪ ،(2‬ﻭﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﻧﻔﺴﻬﺎ ﺳﺎﺭ ﺍﻟﺴﻠﻮﻛﻴﻮﻥ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻓﺴﺎﻗﻮﺍ ﻫﺬﻩ ﺍﻟﻔﺮﻭﺽ ﻟﻜﻲ‬
‫ﻳﻔﺴ‪‬ﺮﻭﺍ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﺗﻔﺴﲑﺍ ﻳﺴﺘﻨﺪ ﺇﱃ ﺃﺷﻜﺎﻝ ﺍﻹﺛﺎﺭﺓ ﻭﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ﺃﻭ ﺍﻻﺳﺘﺠﺎﺑﺎﺕ‬
‫ﻭﺗﻨﻮﻋﺎ‪‬ﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻄﺎﻉ ﺟﻮﻥ ﻟﻴﻮﻧﺰ ‪ J-LYONS‬ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﺭﺅﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﺃﻣﻜﻨﻬﺎ ﺍﺣﺘﻮﺍﺀ‬
‫)‪(3‬‬
‫ﺍﳌﺒﺎﺩﺉ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻤﺬﻫﺐ ﺍﻟﺴﻠﻮﻛﻲ‪ ،‬ﻭﻣﻦ ﺑﲔ ﻣﺎ ﺃﳌﺢ ﺇﻟﻴﻪ ﺍﳌﺒﺎﺩﺉ ﺍﻵﺗﻴﺔ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﻣﻨﺎﻫﺞ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻣﻦ ﻫﺮﻣﺎﻥ ﺑﺎﻭﻝ ﺣﱴ ﻧﻌﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺑﺮﳚﺘﻪ ﺑﺎﺭﺗﺸﺖ‪ ،‬ﺗﺮﺩﺩ ﺳﻌﻴﺪ ﺣﺴﻨﻪ ﲝﲑﻱ‪ ،‬ﻣﺆﺳﺴﺔ‬
‫ﺍﳌﺨﺘﺎﺭ ﻁ ‪ 1425‬ﻫـ ‪ 2004 -‬ﻡ ‪،‬ﺍﻟﻘﺎﻫﺮﺓ ‪،‬ﺹ ‪. 205‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪،‬ﺹ ‪.205‬‬
‫‪(3)-Sémantique linguistique, Lyons(John). tra. J. Durand et Do. Boulonnais‬‬
‫‪Librairie Larousse, 1980, p : 133-150.‬‬
‫‪-‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.205‬‬

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‫‪ -1‬ﻧﻈﺮﺓ ﺍﻟﺴﻠﻮﻛﻴﲔ ﺇﱃ ﺍﻟﻌﺎﱂ ﻧﻈﺮﺓ ﺁﻟﻴﺔ ﺣﺘﻤﻴﺔ‪ ،‬ﺗﺮﻯ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻜﻮﻥ‬
‫ﳏﺪﺩﺍ ﺑﻘﻮﺍﻧﲔ ﻓﻴﺰﻳﺎﺋﻴﺔ‪ ،‬ﻭﺳﺮﻳﺎﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻋﻠﻰ ﺗﺼﺮﻓﺎﺕ ﻭﺃﻓﻌﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻘﻞ ﺩﺭﺟﺔ‬
‫ﻭﺃﳘﻴﺔ ﻋﻦ ﺳﺮﻳﺎ‪‬ﺎ ﻋﻠﻰ ﺣﺮﻛﺎﺕ ﺍﳌﺎﺩﺓ ﻏﲑ ﺍﳊﻴﺔ ﻭﺗﻐﻴﲑﺍ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﹼﰎ ﺇﻋﻼﻥ ﻧﺘﻴﺠﺔ‬
‫ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻨﺒﺆ ‪‬ﺎ ﺃﻳﻀﺎ‪.‬‬
‫‪ -2‬ﺇﻣﻜﺎﻧﻴﺔ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﻟﻺﻧﺴﺎﻥ ﻳﺘﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻪ‬
‫ﻭﰲ ﻫﺬﺍ ﺩﻋﻮﺓ ﺇﱃ ﺭﻓﺾ ﺍﻻﺳﺘﺒﻄﺎﻥ ﻭﻋﺪ‪‬ﻩ ﺁﻟﻴﺔ ﻏﲑ ﻧﺎﺟﻌﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺑﻴﺎﻧﺎﺕ ﺻﺤﻴﺤﺔ‬
‫ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﰲ ﺍﻵﻥ ﻧﻔﺴﻪ ﻫﻨﺎﻙ ﺩﻋﻮﺓ ﻟﻠﺮﻛﻮﻥ ﺇﱃ‪ /‬ﺃﻭ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﳌﻨﻄﻮﻗﺎﺕ‬
‫ﺍﳌﻤﻜﻦ ﻣﻼﺣﻈﺘﻬﺎ ﻭﺇﻋﺎﺩﺓ ﺇﻧﺘﺎﺟﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﻋﻼﻗﺘﻬﺎ ﺑﺎﳌﻮﻗﻒ ﺍﳌﺒﺎﺷﺮ ﺍﻟﺬﻱ ﺃﻧﺘﺠﺖ ﻓﻴﻪ‪ ،‬ﻭﰲ‬
‫ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻌﻤﻠﻲ ﻣﺎ ﳝﻜﻦ ﻗﻴﺎﺳﻪ ﲟﻨﺎﻫﺞ ﻋﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﺔ ﻓﻘﻂ‪ ،‬ﻭﻣﺎ ﳝﻜﻦ ﻣﻼﺣﻈﺘﻪ‬
‫ﻣﻼﺣﻈﺔ ﻣﻮﺿﻮﻋﻴﺔ ﻳﻌﺪ ﻣﻮﺿﻮﻋﺎ ﲝﺘﻴﺎ ﻋﻠﻤﻴﺎ ﳚﺐ ﺍﺗ‪‬ﺒﺎﻋﻪ ﻭﻋﻠﻴﻪ ﻣﺎ ﻳﻜﻮﻥ ﻗﺎﺑﻼ ﻟﻠﻤﻼﺣﻈﺔ‬
‫ﻫﻮ ﺳﻠﻮﻙ ﺍﻟﺒﺸﺮ ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ ﺗﺼﻮﺭﺍ‪‬ﻢ ﻭﻗﺪﺭﺍ‪‬ﻢ ﺍﻟﻌﻘﻠﻴﺔ ؛ﻷ ﹼﻥ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳋﱪﺍﺕ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺧﺎﺻﺔ ﺑﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﻻ ﺃﳘﻴﺔ ﳍﺎ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻠﻮﻛﻲ ﻷ‪‬ﺎ ﻏﺎﻣﻀﺔ‪.‬‬
‫‪ -3‬ﻻ ﺿﺮﻭﺭﺓ ﻟﻮﺿﻊ ﻓﺎﺭﻕ ﺟﻮﻫﺮﻱ ﺑﲔ ﺳﻠﻮﻙ ﺇﻧﺴﺎﱐ ﻭﺳﻠﻮﻙ ﺣﻴﻮﺍﱐ‪.‬‬
‫‪ -4‬ﺍﻋﺘﺒﺎﺭ ﻛﻞ ﺍﳌﻴﻮﻝ ﺍﻟﻐﺮﻳﺰﻳﺔ ﻭﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻔﻄﺮﻳﺔ ﻫﺎﻣﺸﻴﺔ‪ ،‬ﰲ ﺣﲔ ﰎ ﺗﺄﻛﻴﺪ ﺩﻭﺭ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﻛﺘﺴﺎﺏ ﳕﺎﺫﺝ ﺍﻟﺴﻠﻮﻙ‪.‬‬
‫ﻭﺑﻌﺪ ﳏﺎﻭﻻﺕ ﻭﺇﺳﻬﺎﻣﺎﺕ ﻭﺍﻃﺴﻦ ﺃﻋﻠﻦ ﺑﻠﻮﻣﻔﻴﻠﺪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳍﺎﻡ "ﺍﻟﻠﻐﺔ" ﺍﻟﺘﺰﺍﻣﻪ‬
‫ﺑﺎﳌﺬﻫﺐ ﺍﻟﺴﻠﻮﻛﻲ ﻭﺍﻋﺘﱪﻩ ﺇﻃﺎﺭﺍ ﻛﻔﻴﻼ ﻟﺪﺭﺍﺳﺔ ﻭﻭﺻﻒ ﺍﳋﻄﺎﺏ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻓﻔﻲ ﺍﻟﻔﺼﻞ‬
‫ﺍﻟﺜﺎﱐ ﻣﻦ ﻛﺘﺎﺑﻪ ﻗﺮﺭ ﺃﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﻨﺒﺄ ﺃﻥ ﻣﺜﲑﺍ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻰ ﺩﻓﻊ ﺇﻧﺴﺎﻥ ﻣﺎ ﺇﱃ ﺍﻟﺘﻜﹼﻠﻢ‪،‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻧﻪ ﳝﻜﻦ – ﰲ ﺭﺃﻳﻪ ﺃﻳﻀﺎ – ﺃﻥ ﻧﺘﻨ‪‬ﺒﺄ ﻋﻤﻠﻴﺎ ﺑﺎﻟﻜﻼﻡ ﺇﺫﺍ ﻋﺮﻓﻨﺎ ﺑﺪﻗﺔ‬
‫ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﳉﺴﻢ ﺍﻹﻧﺴﺎﱐ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ‪ ،‬ﻭﻣﻦ ﹼﰎ ﺣﺪ‪‬ﺩ ﻣﻌﲎ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻠﻐﻮﻳﺔ‬

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 ‫ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻋﻼﻣﺔ ﺑﺄﻧ‪‬ﻬﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻷﺣﺪﺍﺙ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱵ ﺗﺮﺗﺒﻂ ‪‬ﺎ ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ)‪.(1‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺑﻮﺻﻔﻬﺎ ﻓﻠﺴﻔﺔ ﻟﻠﺴﻠﻮﻙ ﺗﺴﻌﻰ ﺇﱃ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻛﻞ‬
‫ﺍﺳﺘﻘﺼﺎﺀ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﳊﺪﺱ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﺃﻱ ﺇ ﹼﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺗﻘﺼﻲ ﰲ ﲢﻠﻴﻼ‪‬ﺎ ﻭﺩﺭﺍﺳﺘﻬﺎ‬
‫ﻛﻞ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺼﻮﺭﻳﺔ ‪،‬ﻛﺎﻟﺘﺼﻮﺭ‪ ،‬ﻭﺍﻟﻔﻜﺮﺓ‪ ،‬ﻭﺍﻟﻌﻘﻞ‬
‫ﻭﺗﻜﺘﻔﻲ ﺑﺮﺻﺪ ﺩﻗﻴﻖ ﳌﻈﺎﻫﺮ ﺍﻟﺴﻠﻮﻙ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﻓﻬﻲ ﺗﻨﻄﻮﻱ ﻛﻤﺎ ﺗﺮﻯ ﻋﻠﻰ ﺍﻧﺘﻘﺎﺩ ﻣﻮﺟﻪ‬
‫ﺇﱃ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ )ﺍﻟﺘﺼﻮﺭﻳﺔ( ‪.‬‬
‫ﻭﻳﺒﺪﻭ ﺟﻠﻴﺎ ﺃﻥ ﺁﺭﺍﺀ ﺑﻠﻮﻣﻠﻔﻴﺪ ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻣﺘﺪﺍﺩ ﳌﻘﺘﺮﺣﺎﺕ ﻭﺍﻃﺴﻦ؛ ﻷ‪‬ﺎ ﺗﺴﺘﻨﺪ‬
‫ﰲ ﳎﺎﳍﺎ ﺍﻹﺟﺮﺍﺋﻲ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﳊﺪﺙ ﺍﻟﻜﻼﻣﻲ ﺇﱃ ﻣﻔﻬﻮﻣﲔ ﺍﺛﻨﲔ ﻣﺮﻛﻮﺯﻳﻦ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‬
‫ﺍﻟﺴﻠﻮﻛﻲ ﳘﺎ ﺍﳌﺜﲑ ﻭﻳﺴﻤ‪‬ﻰ ﺃﻳﻀﺎ ﺍﳊﺎﻓﺰ ‪، stimulus‬ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ‪، Réponse‬ﺣﻴﺚ ﻳﻄﻠﻖ‬
‫ﺍﳌﺜﲑ ﻋﻠﻰ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺗﺴﺒﻖ ﺍﻟﻜﻼﻡ ﻭﺗﻜﻮﻥ ﺍﻟﺴﺒﺐ ﰲ ﻛﻼﻡ ﺍﳌﺘﻜﹼﻠﻢ‪ ،‬ﺃﻣﺎ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ‬
‫ﺗﺘﺒﻊ ﺃﻭ ﺗﻠﻲ ﺍﻟﻜﻼﻡ ﻓﺘﺪﻋﻰ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺘﻜﻮ‪‬ﻥ ﺍﳌﻮﻗﻒ ﺍﻟﻜﻼﻣﻲ ﻣﻦ ﺍﻵﰐ‪:‬‬
‫ﺃ‪ -‬ﺍﻷﺣﺪﺍﺙ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻌﻤﻠﻴﺔ ﺍﻟﻜﻼﻡ "ﺍﳌﺜﲑ"‪.‬‬
‫ﺏ‪ -‬ﺍﻟﻜﻼﻡ‪.‬‬
‫ﺝ‪ -‬ﺍﻷﺣﺪﺍﺙ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻼﺣﻘﺔ ﻟﻠﻜﻼﻡ "ﺍﻻﺳﺘﺠﺎﺑﺔ"‪.‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﻟﻴﻒ ﺍﻟﺜﻼﺛﻲ ﻋ ‪‬ﺪ ﺍﳌﻌﲎ ﺍﺳﺘﺠﺎﺑﺔ ﺳﻠﻮﻛﻴﺔ ﳊﻮﺍﻓﺰ ﺃﻭ ﻣﺜﲑﺍﺕ ﻓﻌﻠﻴﺔ‬
‫ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻫﻲ ﺍﳊﺎﻓﺰ )ﺍﳌﺜﲑ( ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻠﻔﹼﻆ ﺑﺎﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻫﺬﺍ ﺃﻓﻀﻰ ﺇﱃ‬
‫ﺿﺮﻭﺭﺓ ﺇﳚﺎﺩ ﺻﻴﻐﺔ ﺗﻔﺴ‪‬ﺮ ‪‬ﺎ ﺍﻟﺘﺸﺎ‪‬ﺎﺕ ﺍﳊﺎﺻﻠﺔ ﺑﲔ ﺍﻟﻠﻐﺎﺕ ﻣﻦ ﺧﻼﻝ ﻗﻮﺍﻧﲔ ﻛﻠﹼﻴﺔ ﺗﺮﺑﻂ‬
‫ﺍﳊﻮﺍﻓﺰ ﺑﺎﻻﺳﺘﺠﺎﺑﺎﺕ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻠﻐﺔ ‪،‬ﺟﻮﺩﻳﺖ ﺟﺮﻳﻦ‪ ،‬ﺗﺮ‪:‬ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﳍﻴﺌﺔ ﺍﳌﺼﺮﻳﺔ ‪،‬ﻁ ‪،1992‬ﺹ ‪ .47/42‬ﻭﻳﻨﻈﺮ ﺃﻳﻀﺎ ﻣﺪﺧﻞ‬
‫ﺇﱃ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪ ،‬ﺭﻭﻧﺎﻟﺪ ﺇﻳﻠﻮﺍﺭ‪ ،‬ﺗﺮﺩ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻣﻄﺒﻌﺔ ﺟﺎﻣﻌﺔ ﺩﻣﺸﻖ‪1400 ،‬ﻫـ‪1980 -‬ﻡ‪ ،‬ﺳﻮﺭﻳﺎ‪ ،‬ﺹ‪:‬‬
‫‪.107‬‬

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‫ﻭﺑﻘﻲ ﺃﻥ ﻧﺸﲑ ﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ ﺇﱃ ﺷﻲﺀ ﻣﻬ ‪‬ﻢ ﻭﻫﻮ ﺃ ﹼﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻮﻛﻲ ﻋﻠﻰ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻮﻧﻪ ﻇﻞ ﺳﺎﺋﺪﺍ ﻟﺴﻨﲔ ﻋ ‪‬ﺪﺓ ﺑﻮﺻﻔﻪ ﻃﺮﻳﻘﺎ ﳏﺘﺬﻯ ﻟﺘﺄﻭﻳﻞ ﺍﻷﻓﻌﺎﻝ ﻭﺍﳋﻄﺎﺑﺎﺕ‬
‫ﻓﺈﻧﻪ ﻋﺮﻑ ﻧﻘﺪﺍ ﻛﺒﲑﺍ ﻣﻦ ﻃﺮﻑ ﺍﻟﻌﻘﻼﻧﻴﲔ‪ ،‬ﻓﻘﺪ ﺃﺭﺟﻊ ﺟﻲ ﰊ ﺗﻮﺭﻥ ﺍﻟﻔﺸﻞ ﺍﻟﺬﻱ ﻣﲏ ﺑﻪ‬
‫ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻣﺎ ﻗﺒﻞ ﺗﺸﻮﻣﺴﻜﻲ– ﻭﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﻟﺴﻠﻮﻛﻲ‪ -‬ﻟﻼﲡﺎﻫﺎﺕ ﺍﳌﺘﻄﺮ‪‬ﻓﺔ‬
‫ﺍﳌﻨﺎﻫﻀﺔ ﻟﻠﻤﺬﻫﺐ ﺍﻟﻌﻘﻠﻲ‪ .‬ﻭﻗﺪ ﻧﺘﺞ ﻋﻦ ﺫﻟﻚ ﺍﻟﻔﺸﻞ ﺣﺼﺮ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻠﻐﻮﻳﲔ ﰲ ﺍﻷﺳﺎﺱ‬
‫ﺑﺎﻟﻮﻗﺎﺋﻊ ﺍﻟﺒﻨﻮﻳﺔ ﺍﻟﱵ ﳝﻜﻦ ﺭﺑﻄﻬﺎ ﺭﺑﻄﺎ ﻣﺒﺎﺷﺮﺍ ﲟﺎ ﻫﻮ ﻗﺎﺑﻞ ﻟﻠﻤﻼﺣﻈﺔ ﰲ ﺍﻟﻠﻐﺔ)‪.(1‬ﻭﻟﻌ ﹼﻞ ﻫﺬﺍ‬
‫ﺍﻟﺘﻮﺟ‪‬ﻪ ﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺑﺎﳌﺮ ﻳﻌﺘﱪ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻷﻛﺜﺮ ﻗﺎﺑﻠﻴﺔ ﻟﻠﺘﻄﺒﻴﻖ ﻫﻲ ﺍﻟﱵ ﻻ ﺗﺴﺘﺨﻒ‬
‫ﺑﺎﳌﻌﻄﻴﺎﺕ ﺍﻟﻌﻘﻼﻧﻴﺔ ﻣﻦ ﺃﻓﻜﺎﺭ ﻭﺗﺼﻮ‪‬ﺭﺍﺕ ﺫﻫﻨﻴ‪‬ﺔ)‪.(2‬‬

‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻟﻠﻐﺔ ﻭ ﺍﳋﻄﺎﺏ ﺍﻷﺩﰊ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﺳﻠﻮﰊ‪ ،‬ﺟﻲ‪ ،‬ﰊ‪ ،‬ﺗﻮﺭﻥ‪ ،‬ﺗﺮﺩ ﺳﻌﻴﺪ ﺍﻟﻐﺎﳕﻲ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1993‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺹ ‪.80:‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﺇﻃﺎﺭ ﺟﺪﻳﺪ‪ ،‬ﻑ‪ ،‬ﺭ‪ ،‬ﺑﺎﳌﺮ‪ ،‬ﺗﺮﺩ ﺻﱪﻱ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،1999 ،‬ﺹ‪.84 :‬‬

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 ‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ‪:‬‬
‫ﺣﻈﻴﺖ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻵﻧﻴﺔ ﲟﻜﺎﻧﺔ ﻭﺭﺗﺒﺔ‬
‫ﻫﺎﻣﺔ ﺃﻫﻠﺘﻬﺎ ﻟﺘﺤﺘﻞ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻧﻈﺮﺍ ﳌﺎ ﻗﺪﻣﺘﻪ ﻣﻦ ﻧﺘﺎﺋﺞ ﺗﻨﻈﲑﻳﺔ ﻭﺗﻄﺒﻴﻘﻴﺔ‬
‫ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﺍﻟﻠﻐﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻛﻤﺎ ﻻ ﺗﻘﺘﺼﺮ ﻓﺎﻋﻠﻴﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺪﺭﺱ ﺍﻟﻠﺴﺎﱐ ﻭﺣﺴﺐ‪ ،‬ﺑﻞ‬
‫ﻫﻲ ﻧﻈﺮﻳﺔ‪ 1‬ﺗﻔﻴﺪ ﻣﻨﻬﺎ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍ‪‬ﺎﻻﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻛﺎﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﳌﻨﻄﻖ‬
‫ﻭﺇﺫﺍ ﻣﺎ ﹼﰎ ﺭﺑﻂ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ ﰲ ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﺑﺪﻱ ﺳﻮﺳﲑ ﻭﺑﲑﺱ‬
‫ﻓﻬﻲ ﺗﺮﺑﻂ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﻧﻔﺴﻪ ﺑﺘﺸﻮﻣﺴﻜﻲ‪ ،‬ﻭﺍﻟﺜﻮﺭﻳﺔ ﰲ ﻣﻨﺠﺰﺍﺗﻪ ﺗﺘﺠﻠﻰ ﰲ‬
‫ﺃﻥ ﺗﺸﻮﻣﺴﻜﻲ ﻗﻮ‪‬ﺽ ﺍﻟﺪﻋﺎﺋﻢ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﳊﺪﻳﺚ ﻭﺃﻗﺎﻡ ﺑﻨﺎﺀ ﺁﺧﺮ ﺣﺼﻴﻔﺎ‬
‫‪2‬‬
‫ﳜﺘﻠﻒ ﰲ ﺃﺻﻮﻟﻪ ﻻﺧﺘﻼﻑ ﻧﻈﺮﺗﻪ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﻟﻠﻐﺔ‪.‬‬

‫ﻓﻨﺠﺪﻩ ﻳﻘ ‪‬ﺪﻡ ﺗﺼﻮﺭﺍﺕ ﻣﻌﺮﻓﻴﻪ ﺟﺪﻳﺪﺓ ﺗﻨﻤﺎﺯ ﺑﻨﻘﺪﻫﺎ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺴﻠﻮﻛﻲ ﺍﻟﺬﻱ ﺗﺄﺳﺲ‬
‫ﻋﻠﻰ ﺍﻻﻓﺘﺮﺍﺽ ﺍﳋﺎﺭﺟﻲ ﻭﺍﻟﺴﻄﺤﻲ ﻟﻠﹼﻐﺔ‪ ،‬ﻛﻤﺎ ﳒﺪﻩ ﻳﺪﺃﺏ ﻋﻠﻰ ﺍﻟﺘﻌﻤ‪‬ﻖ ﰲ ﺍﳌﻘﺘﻀﻴﺎﺕ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﻤﺘﻜﹼﻠﻢ ﺍﳌﺒﺪﻉ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﺳﺘﻠﻬﺎﻣﻪ ﻟﻠﻌﻘﻞ ﻳﻌﺪ ﺇﻃﺎﺭﺍ ﻣﺮﺟﻌﻴﺎ ﺣﺪ‪‬ﺩ ﺗﺸﻮﻣﺴﻜﻲ‬
‫ﲟﻮﺟﺒﻪ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﰲ ﻣﺴﺄﻟﺔ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﻟﱵ ﻻ ﺗﺘﺄﺗﻰ ﺇﻻ ﻭﻓﻖ ﻣﺒﺪﺃﻳﻦ ﺍﺛﻨﲔ ﳘﺎ‬
‫ﺍﻟﻜﻔﺎﺀﺓ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻷﺩﺍﺀ‪.‬‬

‫ﺗﺸﻮﻣﺴﻜﻲ ﻭﺍﻟ‪‬ﺒﻨﻮﻳﺔ‪:‬‬
‫ﺇﺫﺍ ﺗﺄ ‪‬ﻣﻠﻨﺎ ﺍﳌﺴﺎﺭ ﺍﻟﻠﺴﺎﱐ ﻭﺗﻌﻘﺒﻨﺎﻩ ﻣﺬ ﺑﺪﺍﻳﺘﻪ ﺍﻟﺘﺄﺳﻴﺴﻴﺔ ﺇﱃ ﺍﻟﺘﺒﻠﻮﺭ ﺍﻟﻘﺎﻋﺪﻱ ﻧﺪﺭﻙ‬
‫ﺩﻭﻥ ﺃﺩﱏ ﺷﻚ ﺃﻧﻪ ﻛﺎﻥ ﻣﻮﺳﻮﻣﺎ ﻭﻣﺴﻴﻄﺮﺍ ﻋﻠﻴﻪ ﻣﻦ ﻃﺮﻑ ﺍﻟﺒﻨﻮﻳﺔ‪ ،‬ﺫﻟﻚ ﺃ‪‬ﺎ ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ‬
‫ﻛﺎﻥ ﺳﺎﺋﺪﺍ ﻗﺒﻞ‪ .‬ﻭﻗﺪ ﺗﺒﻠﻮﺭﺕ ﺃﻓﻜﺎﺭﻩ ﻭﳕﺖ ﰲ ﻇﻞ ﻋﻘﻠﻴﺎﺕ ﻭﲰﺖ‪-‬ﰲ ﺍﻹﻃﺎﺭ ﺍﳌﻌﺮﰲ‬
‫ﺍﻟﻌﺎﻡ‪ -‬ﺑﺎﻻﻧﻔﺘﺎﺣﻴﺔ ﻭﺍﻷﻛﺜﺮ ﺩﺭﺍﻳﺔ‪ ،‬ﻟﻜﻦ ﻛﺎﻥ ﻻ ﺑ ‪‬ﺪ ﳍﺬﺍ ﺍﻻﻣﺘﺪﺍﺩ ﺍﻟﻔﻜﺮﻱ ﻣﻦ ﺍﲡﺎﻩ ﺁﺧﺮ‬
‫ﻳﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﻟﱰﻋﺔ ﺍ‪‬ﺎ‪‬ﺔ ﺃﻭ ﺍﻟﺘﻜﻤﻴﻠﻴﺔ؛ ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ‪ ،‬ﺍﻟﱵ ﻻ‬
‫‪ 1‬ﻳﻨﻈﺮ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻠﻐﻮﻳﺔ –ﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﺼﺮﺍﻉ‪ ،-‬ﺟﻴﻔﺮﻱ ﺳﺎﻣﺒﺴﻮﻥ‪ ،‬ﺗﺮ‪ :‬ﺃﲪﺪ ﻧﻌﻴﻢ ﺍﻟﻜﺮﺍﻋﲔ‪ ،‬ﺍﳌﺆﺳﺴﺔ ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻨﺸﺮ‪،‬‬
‫ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1993‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.151-134‬‬
‫‪ 2‬ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ ﻭﺍﻟﺪﺭﺱ ﺍﳊﺪﻳﺚ‪ ،‬ﻋﺒﺪﻩ ﺍﻟﺮﺍﺟﺤﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ ‪ ،1979‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.51‬‬

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‫ﲣﺮﺝ ﰲ ﻧﻄﺎﻗﻬﺎ ﺍﻟﺸﻤﻮﱄ ﻣﻦ ﺣﻴﺚ ﻣﻮﺿﻮﻉ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻦ ﺍﻻﲡﺎﻩ ﺍﻷ ‪‬ﻭﻝ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ‬
‫ﻳﻌﲏ ﺗﺒﻨﻴﻬﺎ ﳌﻘﺘﺮﺣﺎﺕ ﺍﻟﺒﻨﻮﻳﲔ‪ ،‬ﺇﺫ ﻧﻠﺤﻆ ﻧﻘﺪﺍ ﻭﺇﻗﺼﺎﺀ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻄﺮﻕ ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ‬
‫ﺠﻠﺘﻬﺎ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺒﻨﻮﻳﺔ‪.‬‬
‫ﺳ‪‬‬

‫ﻭﳑﺎ ﺳﺠ‪‬ﻠﻪ ﺗﺸﻮﻣﺴﻜﻲ ﻣﻦ ﻧﻘﺪ ﺑﻨ‪‬ﺎﺀ ﻋﻠﻰ ﺍﻟﺒﻨﻮﻳﺔ ﺍﻛﺘﻔﺎﺅﻫﺎ ﺑﺎﳉﻮﺍﻧﺐ ﺍﻟﺴﻄﺤﻴﺔ ﻟﻠﹼﻐﺔ‬
‫ﻳﻘﻮﻝ ﺗﺸﻮﻣﺴﻜﻲ‪»:‬ﺗﻨﺤﺼﺮ )ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺒﻨﻮﻳﺔ( ﰲ ﲢﻠﻴﻞ ﻣﺎ ﲰﻴﻨﺎﻩ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ‪ ،‬ﻭﰲ‬
‫ﺍﳋﺼﺎﺋﺺ ﺍﻟﻮﺍﺿﺤﺔ ﰲ ﺍﻹﺷﺎﺭﺍﺕ ﻭﰲ ﺍﻟﺘﺮﻛﻴﺒﺎﺕ ﻭﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺟﻠﻴﺔ ﰲ‬
‫ﺍﻹﺷﺎﺭﺓ ‪ Signal‬ﻣﻦ ﺧﻼﻝ ﺗﻘﻨﻴﺎﺕ ﺍﻟﺘﻘﻄﻴﻊ ﻭﺍﻟﺘﺼﻨﻴﻒ ﻭﻫﺬﺍ ﺍﻻﳓﺼﺎﺭ ﻫﻮ ﻛﺎﻣﻞ‬
‫ﺍﻟﻮﻋﻲ«‪ 1‬ﻟﻜﻦ ﻻ ﻳﻜﺘﻔﻰ ﺑﻪ ﰲ ﻇ ﹼﻞ ﻏﻴﺎﺏ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻟﻌﻤﻴﻘﺔ‪»،‬ﻳﺒﺪﻭ ﺃ ﹼﻥ ﻧﻘﻄﺔ ﺍﻟﻀﻌﻒ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﻣﻘﺎﺭﺑﺔ ﺍﻟﺒﻨﻮﻳﲔ ﻭﺍﻟﺴﻠﻮﻛﻴﲔ ﻫﻲ ﺍﻧﻌﺪﺍﻡ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻟﻌﻤﻴﻘﺔ ﻭﺍﻻﻋﺘﻘﺎﺩ ﺑﺄ ﹼﻥ‬
‫ﺍﻟﺬﻫﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﺴﻂ ﰲ ﺑﻨﺎﻩ ﻣﻦ ﻛﻞ ﻋﻀﻮ ﻓﻴﺰﻳﺎﺋﻲ ﻣﻌﺮﻭﻑ ﻭﺃ ﹼﻥ ﺃﻭﱃ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ‬
‫ﺗﺴﻤﺢ ﺑﺘﻔﺴﲑ ﺑﻌﺾ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻼﺣﻆ«‪.2‬‬

‫ﺇ ﹼﻥ ﺍﻟﺒﻨﻮﻳﺔ‪ -‬ﻣﻦ ﻣﻨﻈﻮﺭ ﺗﺸﻮﻣﺴﻜﻲ‪ -‬ﺍﻛﺘﻔﺖ ﺑﻮﺻﻒ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﻠﻐﻮﻳﺔ ﻭﲢﻠﻴﻠﻬﺎ‬

‫ﺑﻄﺮﻳﻘﺔ ﺷﻜﻠﻴﺔ ﻣﺘﺠﺎﻫﻠﺔ ﺑﺬﻟﻚ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻳﻠﻌﺒﻪ ﺍﳌﻌﲎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﱂ ﺗﺒﺬﻝ‬
‫ﺃﻱ ﺟﻬﺪ ﻟﺘﺤﺪﻳﺪ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻳﻠﺠﺄ ﺇﻟﻴﻬﺎ ﺍﳌﺘﻜﹼﻠﻢ ﻋﻨﺪ ﺗﻜﻮﻳﻦ ﲨﻞ ﻏﲑ ﳏﺪﻭﺩﺓ‪ ،‬ﻭﻣﻦ ﲦﺔ‬
‫ﻓﺈ‪‬ﺎ ﱂ ﺗﻌﻂ ﺃﻭ ﺗﻌﺮ ﺃﻱ ﺍﻫﺘﻤﺎﻡ ﻟﻠﻜﻔﺎﺀﺓ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﺃﻥ ﺍﻟﺒﻨﻮﻳﺔ ﱂ ﺗﻠﻖ ﺍﻟﻨﺠﺎﺡ‬
‫ﺍﻟﻼﺯﻡ ﻻﻫﺘﻤﺎﻣﻬﺎ ﺑﺎﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ ﻓﻘﻂ‪ ،‬ﻭﱂ ﺗﺘﻤﻜﻦ ﺑﺬﻟﻚ ﻣﻦ ﻭﺿﻊ ﻗﻮﺍﻧﲔ ﺷﺎﻣﻠﺔ‬
‫ﻭﺗﻌﻤﻴﻤﺎﺕ ﻋﻤﻴﻘﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﱂ ﺗﺘﻮﻗﻒ ﻋﻨﺪ‬
‫‪3‬‬
‫ﻭﺻﻒ ﺍﻟﻠﻐﺔ ﺑﻞ ﺗﻌﺪﺗﻪ ﺇﱃ ﲢﻠﻴﻠﻬﺎ ﻭﺗﻔﺴﲑﻫﺎ‪ ،‬ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎ ‪‬ﻣﺔ ﺍﻟﱵ ﲢﻜﻤﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺟﻲ ﰊ ﺗﻮﻥ ‪ J.P.Thoun‬ﺇﱃ ﺃﻥ ﺍﻟﻔﺸﻞ ﺍﻟﺬﻱ ﻣﲏ ﺑﻪ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻣﺎ ﻗﺒﻞ‬
‫ﺗﺸﻮﻣﺴﻜﻲ ﳝﻜﻦ ﺇﺭﺟﺎﻋﻪ ﻟﻼﲡﺎﻫﺎﺕ ﺍﳌﺘﻄ ‪‬ﺮﻓﺔ ﺍﳌﻨﺎﻫﻀﺔ ﻟﻠﻤﺬﻫﺐ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻭﻗﺪ ﻧﺘﺞ ﺫﻟﻚ‬

‫‪1‬‬
‫‪Le langage et La pensée, Chomsky, tra Louis jean Calvet, payot, parais. p36.‬‬
‫‪2‬‬
‫‪Ibid. P45.‬‬
‫‪ 3‬ﻳﻨﻈﺮ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﻨﺸﺄﺓ ﻭﺍﻟﺘﻄﻮﺭ‪ ،‬ﺃﲪﺪ ﻣﻮﻣﻦ‪ ،‬ﺩﻳﻮﺍﻥ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺹ‪.204‬‬

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‫ﺍﻟﻔﺸﻞ ﻋﻦ ﺣﺼﺮ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻠﻐﻮﻳﲔ ﰲ ﺍﻷﺳﺎﺱ ﺑﺎﻟﻮﻗﺎﺋﻊ ﺍﻟﺒﻨﻮﻳﺔ ﺍﻟﱵ ﳝﻜﻦ ﺭﺑﻄﻬﺎ ﺭﺑﻄﺎ ﻣﺒﺎﺷﺮﺍ‬
‫ﲟﺎ ﻫﻮ ﻗﺎﺑﻞ ﻟﻠﻤﻼﺣﻈﺔ ﰲ ﺍﻟﻠﻐﺔ‪ .‬ﻭﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﻣﻬﻤﺔ ﰲ ﻏﺎﻳﺔ ﺍﻷﳘﻴﺔ‪ ،‬ﻷ‪‬ﻧﻬﺎ ﻣﻌﻨﻴﺔ‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻭﻗﺎﺋﻊ"ﺍﻟﺒﲎ ﺍﻟﺴﻄﺤﻴﺔ" ﻫﺬﻩ ﲟﺎ ﻳﺴﻤﻰ ﺑـ"ﺍﻟﺒﲎ ﺍﻟﻌﻤﻴﻘﺔ" ﻟﻠﻐﺔ؛ ﺃﻱ ﺍﻟﻮﻗﺎﺋﻊ‬
‫ﺍﳋﺎﺻﺔ ﺑﺎﻟﺒﻨﻴﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﳝﻜﻦ ﻭﺻﻠﻬﺎ ﻣﺒﺎﺷﺮﺓ ﲟﺎ ﻫﻮ ﻗﺎﺑﻞ ﻟﻠﻤﻼﺣﻈﺔ‪.1‬‬

‫ﺇﺫﻥ ﺍﻟﺘﺮﻣﻴﻢ ﺃﻭ ﺍﻟﺒﻨﺎﺀ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﺗﺸﻮﻣﺴﻜﻲ ﰲ ﺇﳕﺎﺀ ﺍﻟﻔﻜﺮ ﻭﺗﻮﻃﻴﺪ ﻣﻨﻬﺠﻴﺔ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻫﻮ ﳏﺎﻭﻟﺔ ﺟﺎﺩﺓ ﻹﳚﺎﺩ ﻧﺴﻖ ﺗﻔﺴﲑﻱ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﻥ ﻳﻔﻲ ﲟﺘﻄﻠﺒﺎﺕ ﺍﻟﻌﻼﻣﺔ‬
‫ﻭﺍﳌﻌﲎ‪ ،‬ﻭﺧﺼﻮﺻﺎ ﺍﳉﺎﻧﺐ ﺍﻟﺜﺎﱐ ‪-‬ﺍﳌﻌﲎ‪ -‬ﺍﻟﺬﻱ ﱂ ﻳﻌﻂ ﺣﻘﻪ ﻣﻦ ﺍﻟﺘﺤﻠﻴﻞ ﰲ ﺍﳌﺪﺭﺳﺔ‬
‫ﺍﻟﺘﻮﺯﻳﻌﻴﺔ‪ .‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﳌﻮﻇﹼﻒ ﻣﻦ ﻗﺒﻠﻬﺎ ﻣﻨﻬﺞ ﻭﺻﻔﻲ ﻳﺮﻛﺰ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﺴﻄﺤﻲ‬
‫ﻟﻠﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻛﻤﺎ ﻫﻲ ﻣﻠﻔﻮﻇﺔ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﺩﻭﻥ ﺇﻳﻐﺎﻝ ﺃﻭ ﲡﺎﻭﺯ ﺫﻟﻚ ﺇﱃ ﺍﳌﻀﻤﻮﻥ‬
‫ﺃﻭ ﺍﻟﻌﻤﻖ ﺃﻭ ﻣﺎ ﻳﺴ ‪‬ﻤﻰ ﺑﺎﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ‪.‬‬

‫ﻭﳍﺬﺍ ﺣ ‪‬ﺪﺩ ﺗﺸﻮﻣﺴﻜﻲ ﺍﳋﻄﻮﻁ ﺍﻟﺮﺋﻴﺴﺔ ﻟﻨﻈﺮﻳﺘﻪ ﺍﻟﻠﻐﻮﻳﺔ ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺃﻋﻤﺎﻟﻪ ﺍﻟﺒﺤﺜﻴﺔ ﰲ‬
‫ﺃﻃﺮﻭﺣﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﺑﻌﻨﻮﺍﻥ"ﺍﻟﺘﺮﻛﻴﺐ ﺍﳌﻨﻄﻘﻲ ﻟﻠﻨﻈﺮﻳﺔ ﺍﻟﻠﻐﻮﻳﺔ")‪ (LSLT‬ﺣﻴﺚ ﻛﺎﻥ ﺍﳍﺪﻑ‬
‫ﺍﻷﺳﺎﺳﻲ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺇﺑﺮﺍﺯ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﻟﻴﺪ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﱂ ﺗﻜﻦ‬
‫ﻣﻄﺮﻭﺣﺔ ﰲ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺒﻨﻮﻳﺔ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ،‬ﻭﺑﺬﻟﻚ ﺍﺳﺘﻄﺎﻋﺖ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ‬
‫ﺍﻟﺘﺤﻮﻳﻠﻴﺔ »ﺃﻥ ﺗﻌﺮﺝ ﺑﺎﻟﺒﺤﺚ ﺍﻟﻠﺴﺎﱐ ﻣﻦ ﻣﻨﻬﺞ ﻳﺘﻮﺧ‪‬ﻰ ﻣﻌﻄﻴﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺴﻠﻮﻛﻲ‬
‫ﺇﱃ ﻣﻨﻬﺞ ﻋﻘﻠﻲ ﳘﹼﻪ ﺇﺯﺍﺣﺔ ﺍﻟﻨﻘﺎﺏ ﻋﻦ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﺍﻟﻔﻌﻞ ﺍﻟﻠﺴﺎﱐ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻣﻦ‬
‫ﺃﺟﻞ ﺗﻌﻠﻴﻠﻪ ﻭﺗﻔﺴﲑﻩ ﺑﺪﻻ ﻣﻦ ﻭﺻﻔﻪ ﻭﺻﻔﺎ ﺷﻜﻠﻴ‪‬ﺎ«‪.2‬‬
‫ﻟﻌﻞ ّ ﺍﻟﺘﻐﲑﺍﺕ ﺍﻟﱵ ﺃﺣﺪﺛﺘﻬﺎ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﻫﻲ ﻣﻔﺎﺭﻗﺎﺕ ﻣﻨﻬﺠﻴﺔ‬
‫ﻛﺎﻥ ﻫﺪﻓﻬﺎ‪ -‬ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ -‬ﺳﺪ ﻫﺎﻧﺎﺕ ﻭﻓﺠﻮﺍﺕ ﺍﻟﻔﻜﺮ ﺍﻟﺒﻨﻮﻱ ﺍﻟﺬﻱ ﺍﻛﺘﻔﻰ ﺑﻌﻼﺝ‬
‫ﺍﻷﺷﻜﺎﻝ ﺍﻟﻠﻐﻮﻳﺔ ﻛﻤﺎ ﻫﻲ ﻣﻨﻄﻮﻗﺔ‪ ،‬ﺃﻱ ﺇ ﹼﻥ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﺗﺆ ﹼﻛﺪ ﻭﺗﻔﺮﺽ‬
‫‪ 1‬ﻳﻨﻈﺮ ﺍﻟﻠﻐﺔ ﻭﺍﳋﻄﺎﺏ ﺍﻷﺩﰊ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﺳﻠﻮﰊ‪ ،‬ﺟﻲ ﰊ ﺗﻮﻥ‪ ،‬ﺗﺮ‪ :‬ﺳﻌﻴﺪ ﺍﻟﻐﺎﳕﻲ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ﻁ‪،1‬‬
‫ﺳﻨﺔ ‪ ،1993‬ﻟﺒﻨﺎﻥ‪ ،‬ﺹ‪.80‬‬
‫‪ 2‬ﻣﺒﺎﺣﺚ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪ ،‬ﺃﲪﺪ ﺣﺴﺎﱐ‪ ،‬ﺩﻳﻮﺍﻥ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﻁ‪ ،1999‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺹ‪.119‬‬

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‫ﺴﺪﺓ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﳌﺒﻨﻴﺔ ﺩﺍﺧﻠﻴﺎ‪ ،‬ﲟﻌﲎ ﲢﻮﻳﻞ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ‬
‫ﻧﻘﻞ ﻣﺮﻛﺰ ﺍﻻﻫﺘﻤﺎﻡ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍ‪ ‬‬
‫ﺴﺪﺍ ﺇﱃ ﺩﺭﺍﺳﺔ ﻧﻈﺎﻡ ﻣﻌﺮﻓﺔ ﺍﻟﻌﻼﻣﺎﺕ‬
‫ﻣﻦ ﺩﺭﺍﺳﺔ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺗﻌ ‪‬ﺪ ﻣﻮﺿﻮﻋﺎ ﳎ ‪‬‬
‫ﺍﶈﺼﻠﺔ ﻭﺍﳌﻤﺜﻠﺔ ﺩﺍﺧﻠﻴﺎ ﰲ ﺍﻟﻌﻘﻞ‪.‬‬

‫ﻭﻳﺆ ﹼﻛﺪ ﺗﺸﻮﻣﺴﻜﻲ ﺃﻥ ﻭﺿﻊ ﻧﻈﺎﻡ ﳏﺪﺩ ﺛﺎﺑﺖ ﻟﺘﺤﻠﻴﻞ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻫﻮ ﻫﺪﻑ‬
‫ﻃﻤﻮﺡ ﺟﺪﺍ‪ ،‬ﻭﺃﻥ ﺃﻗﺼﻰ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﺗﻄﻤﺢ ﺇﻟﻴﻪ ﺃﻳﺔ ﻧﻈﺮﻳﺔ ﻟﻐﻮﻳﺔ ﻫﻮ ﺃﻥ ﺗﻘ ‪‬ﺪﻡ ﻣﻌﻴﺎﺭﺍ‬
‫ﺃﻭ ﺇﺟﺮﺍﺀ ﺗﻘﻮﳝﻴﺎ ﻳﻬﺪﻑ ﺇﱃ ﺭﺑﻂ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺃﻭ ﺍﻟﻔﻌﻞ ﺍﻟﻠﺴﺎﱐ ﺑﺎﻟﺘﻜﻮﻳﻨﺎﺕ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﲝﻴﺚ ﻳﺘﺒﲔ ﺃﻥ ﻟﻠﻌﺎﻣﻞ ﺍﳉﻴﲏ ﺍﻟﻮﺭﺍﺛﻲ ﺗﺄﺛﲑﺍ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﺃﻥ ﻣﺎ‬
‫ﻳﺘﻤﺘﻊ ﺑﻪ ﺍﻟﻜﺎﺋﻦ ﺍﻟﺒﺸﺮﻱ ﻣﻦ ﻋﻘﻞ ﻳﺴﻤﺢ ﻟﻪ ﻣﻦ ﺇﺩﺭﺍﻙ ﺍﻟﻠﻐﺔ ﻭﺗﻜﻮﻳﻨﻬﺎ ﻭﺍﻹﺑﺪﺍﻉ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻥ‬
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‫ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﳝﺘﻠﻚ ﻧﻈﺎﻣﺎ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻫﻲ ﺍﻟﱵ ﺗﻮﺟﻪ ﺍﻟﻔﻌﻞ ﺍﻟﻠﺴﺎﱐ ﺍﳌﻠﻔﻮﻅ‪.‬‬

‫ﻭﻣﻦ ﰒ‪ ،‬ﻗﺪ ﺗﺒﲔ ﺃﻥ ﺗﺸﻮﻣﺴﻜﻲ ﻭﺃﺻﺤﺎﺑﻪ ﺃﻃﺎﺣﻮﺍ ﲟﻘﺘﺮﺣﺎﺕ ﺍﻟﻔﻜﺮ ﺍﻟﻠﻐﻮﻱ‬

‫ﺍﻟﺴﻠﻮﻛﻲ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻓﻜﺮﺍ ﺑﻨﻮﻳﺎ ﻳﺮﻯ ﻋﻠﻤﺎﺅﻩ ﻭﺃﺗﺒﺎﻋﻪ ﺃﻥ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﳎﺮﺩ ﻟﻮﺡ ﺃﻣﻠﺲ‬
‫ﻓﺎﺭﻍ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﳝﻠﺆﻩ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻣﻦ ﺧﻼﻝ ﲡﺎﺭﺑﻪ‬
‫ﻭﺍﻧﻄﺒﺎﻋﺎﺗﻪ‪ 2.‬ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻟﻠﻌﻘﻞ ﻻ ﻧﻠﻔﻴﻪ ﺍﻟﺒﺘﺔ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ‪ ،‬ﺑﻞ ﻣﺎ ﻭﺟﺪﻧﺎﻩ ﻣﺆﺳﺴﺎ‬
‫ﻫﻮ ﺗﺼﻮﺭ ﺃﺭﻗﻰ ﻭﺇﻗﺮﺍﺭ ﺑﺎﻟﻔﻀﻞ ﻭﻧﻈﺮﺓ ﺇﳚﺎﺑﻴﺔ ﺗﻨﺎﻫﺾ ﻭﲡﺎﺑﻪ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻠﻮﻛﻲ ﰲ ﺭﺅﻳﺘﻪ‬
‫ﺍﳍﺎﻣﺸﻴﺔ ﻟﻠﻌﻘﻞ ‪،‬ﻓﺎﻟﻌﻘﻞ ﻋﻨﺪ ﺗﺸﻮﻣﺴﻜﻲ »ﻫﻮ ﺍﻟﻌﻀﻮ ﺍﻷﺭﻗﻰ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻡ‬
‫ﺑﺪﻭﺭﻩ ﺑﺄﺭﻗﻰ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺃﲰﺎﻫﺎ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺈﻥ ﺍﻟﺘﺨﻤﻴﻨﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ‬
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‫ﺑﺪﻳﻼ ﻧﻌ ‪‬ﻮﻝ ﻋﻠﻴﻪ ﰲ ﺍﻟﻘﻮﻝ ﺑﺼﺪﻕ ﺍﳊﺪﺱ ﺍﻟﻠﻐﻮﻱ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ«‪.‬‬

‫ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺃ ﹼﻥ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻻﲡﺎﻩ ﺍﻟﺘﺠﺮﻳﱯ ﻭﺍﻻﲡﺎﻩ ﺍﻟﻌﻘﻠﻲ ﻫﻮ ﺻﺮﺍﻉ ﻃﻮﻳﻞ‬

‫ﺍﻷﻣﺪ ﺗﻌﻮﺩ ﺟﺬﻭﺭﻩ ﺇﱃ ﺍﻟﺒﺪﺍﻳﺎﺕ ﺍﻷﻭﱃ ﰲ ﺇﻧﺘﺎﺝ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺘﺠﺮﻳﺒﻴﻮﻥ ﻣﻦ ﺃ ﹼﻥ‬

‫‪ 1‬ﻳﻨﻈﺮ ﺍﻟﻠﻐﺔ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻧﻌﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﺹ ‪.70-15‬‬
‫‪ 2‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪.16‬‬
‫‪ 3‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.61‬‬

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‫ﺍﳌﺼﺪﺭ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻤﻌﺮﻓﺔ ﻫﻮ ﺍﻟﺘﺠﺮﺑﺔ ﻭﻟﻴﺲ ﺍﻟﻌﻘﻞ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﻣﺆ ‪‬ﺳﺲ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻐﺮﰊ‬
‫ﻭﳝﺜﻠﻪ ﻟﻮﻙ ‪ Loke‬ﻭﺑﺮﻭﻛﻠﻲ ‪ brokely‬ﻭﻫﻴﻮﻡ ‪ ،hume‬ﺃﻣﺎ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻠﻴﻮﻥ ﻣﻦ‬
‫ﺃ ﹼﻥ ﺍﳌﺼﺪﺭ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻤﻌﺮﻓﺔ ﻫﻮ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﻌﹼﻠﺔ ﻭﻟﻴﺲ ﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﻘﻌﻴﺪ‪-‬ﺑﺪﻭﺭﻩ‪-‬‬
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‫ﺷﻲﺀ ﻗﺎﺭ ﻭﺛﺎﺑﺖ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻐﺮﰊ ﻭﳝﺜﻠﻪ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺩﻳﻜﺎﺭﺕ ‪.Descart‬‬

‫ﺇﺫﺍ ﳓﻦ ﺃﻣﺎﻡ ﺟﺪﻝ ﻣﻌﺮﰲ ﻭﻓﻖ ﺭﺅﻯ ﻭﻣﻨﺎﻫﺞ ﺁﻧﻴﺔ ﳝﻜﻦ ﻭﺻﻔﻬﺎ ﺑﺄ‪‬ﺎ ﺃﻛﺜﺮ ﻣﻼﺀﻣﺔ‬
‫ﻟﺘﺤﻠﻴﻞ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻓﻜﺮﺓ ﻣﻔﺎﺩﻫﺎ ﺃﻧﻨﺎ ﰲ ﺣﻮﺍﺭ ﺟﺪﱄ ﻫﺪﻓﻪ ﺗﻮﺿﻴﺢ‬
‫ﺍﳌﻌﺮﻓﺔ ﻻ ﺗﻠﺒﻴﺴﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﳝﻜﻦ ﺇﻗﺮﺍﺭ ﺍﻵﰐ‪:‬‬

‫‪-‬ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻮﻱ‪:‬‬
‫‪-‬ﻣﻨﻬﺞ ﻭﺻﻔﻲ‪.‬‬
‫‪-‬ﻳﺮﺗﻜﺰ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺮﺍﺀ ‪. Inductive‬‬
‫‪-‬ﻳﻌﲎ ﺑﺎﻟﺒﻨﺎﺀ ﺍﻟﺴﻄﺤﻲ ﻟﻠﻜﻼﻡ‪.‬‬
‫‪-‬ﺍﻟﱰﻋﺔ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﺃﺳﺎﺳﻪ ‪. Empirisme‬‬
‫‪-‬ﺍﻟﻠﻐﺔ ﰲ ﻛﻨﻒ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺗﻌﺪ ﻋﻤﻠﻴﺔ ﺁﻟﻴﺔ‪.‬‬
‫‪-‬ﺍﻟﻐﺮﺽ ﻣﻨﻪ ﻭﺻﻒ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻭﺗﺼﻨﻴﻔﻬﺎ )ﻣﻮﺭﻓﻴﻤﺎﺕ‪-‬ﻓﻮﻧﻴﻤﺎﺕ(‪.‬‬
‫‪-‬ﺇﳘﺎﻝ ﻭﺇﻗﺼﺎﺀ ﻟﻠﺪﻭﺭ ﺍﻹﳚﺎﰊ ﻟﻠﻤﺘﻜﻠﻢ‪.‬‬
‫‪-‬ﺍﻻﻧﻄﻼﻕ ﰲ ﲢﻠﻴﻞ ﺍﻟﻠﻐﺔ ﻣﻦ ﻣﺪﻭﻧﺔ ‪. Corpus‬‬
‫‪-‬ﺍﺧﺘﺰﺍﻝ ﺍﻓﺘﺮﺍﺽ ﺍﻟﻌﻤﻮﻣﻴﺎﺕ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻭﺻﻒ ﺍﻟﺼﻴﻎ ﺍﳌﻼﺣﻈﺔ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻟﻔﺌﺎﺕ ﻭﺍﻷﻗﺴﺎﻡ ﺍﳋﺎﺻﺔ ﺑﻜﻞ ﻟﻐﺔ‪.‬‬
‫‪-‬ﻳﻬﺘﻢ ﲟﻈﻬﺮ ﺍﻟﻠﻐﺔ )ﺍﻟﺴﻠﻮﻛﻲ(‪.‬‬
‫‪-‬ﳛﺎﻭﻝ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻵﰐ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﻠﻐﺔ؟‪.‬‬
‫‪ 1‬ﻳﻨﻈﺮ ﺍﻟﻠﻐﺔ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻧﻌﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﺹ ‪.66‬‬
‫ﻭﻳﻨﻈﺮ ﺍﻟﻠﻐﺔ ﻭﻣﺸﻜﻼﺕ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻧﻌﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﲪﺰﺓ ﺑﻦ ﻗﺒﻼﻥ ﺍﳌﺰﻳﲏ‪ ،‬ﺩﺍﺭ ﺗﻮﺑﻘﺎﻝ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1990‬ﺍﳌﻐﺮﺏ‬
‫ﺹ ‪ .122‬ﻭﻳﻨﻈﺮ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻧﻌﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﻣﺸﺮﻭﺡ ﻭﻣﺼﻄﻔﻰ ﺧﻼﻝ‪ ،‬ﺩﺍﺭ ﺗﻴﻤﻨﻞ‪ ،‬ﻁ‪ ،1‬ﻣﺮﺍﻛﺶ‪ ،‬ﺹ ‪.23‬‬

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 ‫‪-‬ﺍﳌﻨﻬﺞ ﺍﻟﺘﻮﻟﻴﺪﻱ ﺍﻟﺘﺤﻮﻳﻠﻲ‪:‬‬
‫‪-‬ﻣﻨﻬﺞ ﻧﻈﺮﻱ ﺗﻔﺴﲑﻱ‪.‬‬
‫‪-‬ﻳﺮﺗﻜﺰ ﻋﻠﻰ ﺍﻻﺳﺘﻨﺘﺎﺝ ﺍﻻﺳﺘﻨﺒﺎﻃﻲ ‪.Déductive‬‬
‫‪-‬ﻳﻌﲎ ﺑﺎﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﱵ ﺗﺴﺒﻖ ﺍﻟﻜﻼﻡ‪.‬‬
‫‪-‬ﺍﻟﱰﻋﺔ ﺍﻟﺬﻫﻨﻴﺔ ‪ Mentalisme‬ﺃﻭ ﺍﻟﻌﻘﻠﻴﺔ ‪ Rationalisme‬ﺃﺳﺎﺳﻪ‪.‬‬
‫‪-‬ﺍﻟﻠﻐﺔ ﰲ ﻛﻨﻒ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻋﻤﻠﻴﺔ ﺇﺑﺪﺍﻋﻴﺔ ﺣﻴﻮﻳﺔ‪.‬‬
‫‪-‬ﻳﻔﺴﺮ ﺍﻵﻟﻴﺔ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺍﻟﺬﻫﻦ‪ ،‬ﻭﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻮﻟﻴﺪ ﻋﺪﺩ ﻏﲑ ﳏﺪﻭﺩ ﻣﻦ ﺍﳉﻤﻞ‪.‬‬
‫‪-‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳋﻠﻖ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻼﻣﺘﻨﺎﻫﻲ ﻟﻠﻤﺘﻜﻠﻢ‪.‬‬
‫‪-‬ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺣﺪﺱ ﺍﳌﺘﻜﹼﻠﻢ ﻟﻨﺤﻮﻳﺔ ﺍﳉﻤﻞ‪.‬‬
‫‪-‬ﺍﻟﺒﺤﺚ ﻋﻤﺎ ﻫﻮ ﻣﺸﺘﺮﻙ ﰲ ﻛﻞ ﺍﻟﻠﻐﺎﺕ )ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ(‪ ،‬ﻣﻦ ﺧﻼﻝ ﺗﻔﺴﲑ‬
‫ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ‪.‬‬
‫‪-‬ﻳﻬﺘﻢ ﲟﻈﻬﺮ ﺍﻟﻠﻐﺔ ﺍﳊﺮﻛﻲ‪ ،‬ﺩﺍﺧﻞ ﺫﻫﻦ ﺍﳌﺘﻜﹼﻠﻢ‪.‬‬
‫‪-‬ﳛﺎﻭﻝ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻵﰐ‪ :‬ﻛﻴﻒ ﻳﺘﻢ ﺇﻧﺘﺎﺝ ﺍﻟﻠﻐﺔ ﻭﺇﺑﺮﺍﺯ ﺍﳌﻌﲎ؟‪.‬‬

‫ﻻ ﳒﺎﻭﺯ ﺍﳊﻘﻴﻘﺔ ﺇﺫﺍ ﺃﻗﺮﺭﻧﺎ ﺑﺄﻥ ﺍﻵﺭﺍﺀ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ ﻗﺪﻣﺘﻬﺎ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ‬
‫ﻫﻲ ﺍﻵﺭﺍﺀ ﺍﻷﻛﺜﺮ ﺗﻮﺍﻓﻘﺎ ﻭﻣﻄﺎﻭﻋﺔ ﻣﻊ ﻃﺒﻴﻌﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻲ ﺍﻵﺭﺍﺀ ﺍﻟﱵ ﻣﺎ ﻛﺎﻧﺖ ﺃﻥ ﺗﺴﺘﻘﻴﻢ‬
‫ﻟﻮﻻ ﻣﺮﻭﺭﻫﺎ ﺑﻔﺘﺮﺍﺕ ﺯﻣﻨﻴﺔ ﲡﺪﺩﺕ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺠﺪﺩ ﺍﻗﺘﻀﺎﻩ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻗﺼﺪ ﺇﻋﺎﺩﺓ‬
‫ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺜﻐﺮﺍﺕ ﻭﺍﳍﺎﻧﺎﺕ ﺍﳌﻼﺣﻈﺔ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻹﻃﺎﺭ ﺍﳌﻌﺮﰲ ﻳﻘﺘﻀﻲ ﺍﻻﺳﺘﺪﺭﺍﻙ ﻭﺟﱪ‬
‫ﺿﺢ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻮﺟﻮﺩﺓ ﺧﻠﻒ ﺍﻟﻔﻌﻞ‬ ‫ﺍﻟﻨﻘﺺ ﺩﺍﺋﻤﺎ ‪‬ﺪﻑ ﺗﻘﺪﱘ ﺃﳕﻮﺫﺝ ﻧﻈﺮﻱ ﻳﻔﺴﺮ ﻭﻳﻮ ‪‬‬
‫ﺍﻟﻠﺴﺎﱐ‪.‬‬

‫ﺍﻟﻌﻼﻣﺔ ﻭﺍﳌﻌﲎ ﰲ ﺍﳌﺴﺎﺭ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﻨﻈﺮﻳﺔ‪:‬‬

‫ﺍﳌﺘﺘﺒﻊ ﻟﻠﻤﺴﺎﺭ ﺍﻟﺘﺎﺭﳜﻲ ﳍﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﳚﺪﻫﺎ ﻗﺪ ﻣ ‪‬ﺮﺕ ﲟﺮﺍﺣﻞ ﻋﺪﺓ‪ ،‬ﻋﺮﻓﺖ ﺧﻼﳍﺎ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﲢ ‪‬ﻮﻻﺕ ﺟﺮﻳﺌﺔ ﺑﺪﺀﺍ ﻣﻦ ﺍﻹﺑﺪﺍﻋﻴﺔ ﻭﺧﺘﺎﻣﺎ ﺑﺎﳌﻜ ‪‬ﻮﻥ ﺍﻟﺪﻻﱄ‪.‬‬

‫‪56‬‬
 ‫‪-‬ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪ :‬ﻣﺮﺣﻠﺔ ﺍﳌﺒﺎﱐ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ )‪.(1965-1957‬‬
‫ﺑﻈﻬﻮﺭ ﺃﻭﻝ ﻛﺘﺎﺏ ﻟﺘﺸﻮﻣﺴﻜﻲ ﺑﻌﻨﻮﺍﻥ‪ :‬ﺍﳌﺒﺎﱐ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ‪Structures Syntaxiques‬‬
‫ﺴﺮ‬
‫ﻭﻗﺪ ﺗﻀﻤﻦ ﻫﺬﺍ ﺍﳌﺼﻨﻒ ﺃﻫﺪﺍﻓﺎ ﻛﻤﺎ ﺍﺣﺘﻮﻯ ﻗﻮﺍﻋﺪ‪-‬ﻭﺗﺴﻤﻰ ﺃﳓﺎﺀ ﺃﻭ ﳕﺎﺫﺝ‪ -‬ﺗﻔ ‪‬‬
‫‪1‬‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ‪.‬ﺃ ‪‬ﻣﺎ ﺍﻷﻫﺪﺍﻑ ﻓﺈ ﹼﻥ ﺗﺸﻮﻣﺴﻜﻲ ﻳﺮ ﹼﻛﺰ ﺇﲨﺎﻻ ﻋﻠﻰ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪-‬ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﻳﻠﺢ ﻋﻠﻰ ﺍﳋﺎﺻﻴﺔ ﺍﻹﺑﺪﺍﻋﻴﺔ ﺑﻮﺻﻔﻬﺎ ﺍﻟﻨﻬﺎﻳﺔ ﺍﳌﻔﺘﻮﺣﺔ ﰲ ﺍﻟﻠﻐﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ؛ ﲟﻌﲎ ﺃﻥ‬
‫»ﺍﻟﻠﻐﺔ ﺗﻘﺪﻡ ﻭﺳﺎﺋﻞ ﳏﺪﻭﺩﺓ ﻟﺘﻌ‪‬ﺒﺮ ﻋﻦ ﺇﻣﻜﺎﻧﺎﺕ ﻏﲑ ﳏﺪﻭﺩﺓ«‪ 2.‬ﻭﻫﺬﺍ ﳚﻌﻞ ﺍﻟﻐﺎﻟﺒﻴﺔ‬
‫ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺍﳉﻤﻞ ﰲ ﺃﻱ ﻧﺺ ﻣﺪ ‪‬ﻭﻥ ﻫﻲ ﲨﻞ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﺃ ﹼﻥ ﻫﺬﺍ ﻳﺒﻘﻰ ﺻﺤﻴﺤﺎ ﻣﻬﻤﺎ‬
‫ﻃﺎﻝ ﺗﺴﺠﻴﻠﻨﺎ ﳌﺎ ﻳﻨﻄﻖ ﺑﻪ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻭﺣﺴﺐ ﺗﺸﻮﻣﺴﻜﻲ ﻓﺈﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺗﻮﹼﻟﺪ ﲨﻴﻊ ﺍﳉﻤﻞ ﰲ‬
‫ﺍﻟﻠﻐﺔ ﻭﻻ ﲤ‪‬ﻴﺰ ﺑﲔ ﻣﺎ ﺛﺒﺖ ﻣﻨﻬﺎ ﻭﻣﺎ ﱂ ﻳﺘﻢ ﺇﺛﺒﺎﺗﻪ‪.‬‬
‫ﻭﻳﺒﺪﻭ ﺟﻠﻴﺎ ﺗﺄﺛﺮﻩ ﺑﺪﻳﻜﺎﺭﺕ ﺍﻟﺬﻱ ﺃﻭﱃ ﺃﳘﻴﺔ ﻟﻠﻤﻈﻬﺮ ﺍﻹﺑﺪﺍﻋﻲ ﻟﻠﻐﺔ‪،‬ﻳﻘﻮﻝ‬
‫ﺗﺸﻮﻣﺴﻜﻲ‪» :‬ﺃﺣﺪ ﺍﻹﺳﻬﺎﻣﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻴﻤﺎ ﲰﻴﻨﺎﻩ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺪﻳﻜﺎﺭﺗﻴﺔ ﺃﻥ ﻧﻼﺣﻆ ﺃﻥ‬
‫ﺍﻟﻠﻐﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺎﺩﻱ ﻟﻴﺴﺖ ﺧﺎﺿﻌﺔ ﻟﺮﻗﺎﺑﺔ ﺍﳌﺜﲑ ﺍﳋﺎﺭﺟﻲ ﺃﻭ ﺍﳊﺎﻻﺕ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻠﺘﻌﻴﲔ ﺑﻄﺮﻳﻘﺔ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﳏﺪﻭﺩﺓ ﺑﻮﻇﻴﻔﺔ ﺗﻄﺒﻴﻘﻴﺔ ﰲ ﺍﻟﺘﻮﺍﺻﻞ«‪.3‬‬

‫ﻓﺎﻹﺑﺪﺍﻋﻴﺔ ﰲ ﺟﻮﻫﺮﻫﺎ »ﺍﺳﺘﻌﺪﺍﺩ ﺍﳌﺘﻜﹼﻠﻢ ﺍﻟﺘﻠﻘﺎﺋﻲ ﻟﻔﻬﻢ ﻭﺇﻧﺘﺎﺝ ﻋﺪﺩ ﻻ ‪‬ﺎﺋﻲ ﻣﻦ‬
‫ﺍﳉﻤﻞ ﱂ ﻳﺴﺒﻖ ﻟﻪ ﺗﻠﻔﻈﻬﺎ ﺃﻭ ﲰﺎﻋﻬﺎ«‪ 4‬ﺑﺎﺳﺘﻌﻤﺎﻝ ﻋﺪﺩ ﳏﺪﻭﺩ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ‬
‫ﻓﻬﻲ ﺧﺎﺻﻴﺔ ﺗﱪﺯ ﻛﻔﺎﺀﺓ ﺍﳌﺘﻜﻠﻢ ﻭﺗﺜﺒﺖ ﺃﻥ ﺍﻟﺬﻫﻦ ﺍﻹﻧﺴﺎﱐ ﻣﺒﺪﻉ »ﻓﺎﻣﺘﻼﻙ ﺍﻹﻧﺴﺎﻥ ﻣﻠﻜﺔ‬
‫ﺧﺎﺻﺔ ﺑﻨﻮﻋﻪ ﻫﻲ ﳕﻮﺫﺝ ﻟﺘﻨﻈﻴﻢ ﻓﻜﺮﻱ ﻭﺣﻴﺪ‪ .‬ﻻ ﳜﺘﺺ ﺑﺄﻋﻀﺎﺀ ﺧﺎﺭﺟﻴﺔ ﻭﻻ ﻳﺮﺗﺒﻂ‬
‫‪1‬‬
‫‪Structures Syntaxiques, Chomsky, tr: Michel braudeau, paris, le seuil, 1991‬‬
‫ﻭﻳﻨﻈﺮ ﺍﻟﺒﲎ ﺍﻟﻨﺤﻮﻳﺔ‪،‬ﻧﻮﻡ ﺟﻮﻣﺴﻜﻲ‪،‬ﺗﺮ‪:‬ﻳﺆﻳﻞ ﻳﻮﺳﻒ ﻋﺰﻳﺰ‪،‬ﺩﺍﺭ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺜﻘﺎﻓﻴﺔ‪،‬ﻁ‪،1‬ﺳﻨﺔ‪،1987‬ﺑﻐﺪﺍﺩ‪،‬ﺹ‪p10...35‬‬
‫‪2‬‬
‫‪La Linguistique Cartésienne, Noam Chomsky, tr: E.Delannoe et D.Seperber‬‬
‫‪édition du seuil, paris. P56.‬‬
‫‪3‬‬
‫‪Ibid. P45.‬‬
‫‪4‬‬
‫‪Dictionnaire de Linguistique, jean Dubois et autres, Paris, Larousse 1994,‬‬
‫‪p131.‬‬
‫‪57‬‬
‫‪l'aspect‬‬ ‫ﺑﺎﻟﺬﻛﺎﺀ ﺍﻟﻌﺎﻡ ﻭﻫﻮ ﻣﺎ ﻳﺘﺠﻠﻰ ﻓﻴﻤﺎ ﳝﻜﻦ ﺃﻥ ﻧﺴﻤﻴﻪ "ﺍﳌﻈﻬﺮ ﺍﻹﺑﺪﺍﻋﻲ"‬
‫‪ Créateur‬ﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻐﺔ ﻭﻣﻴﺰﺓ ﻫﺬﻩ ﺍﳌﻠﻜﺔ ﺃ‪‬ﺎ ﺗﻔﺘﺢ ﳎﺎﻝ ﺍﻹﻣﻜﺎﻧﻴﺎﺕ ﺑﺪﻭﻥ ﺣﺪﻭﺩ‬
‫ﻭﺑﺪﻭﻥ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺃﻱ ﻣﺜﲑ«‪ 1‬ﻭﻫﺬﺍ ﳛﻴﻠﻨﺎ ﻋﻠﻰ ﺃﻧﻨﺎ ﻋﻨﺪﻣﺎ ﻧﺘﻜﹼﻠﻢ ﻻ ﻧﻨﺘﺞ ﲨﻼ ﻗﺪ‬
‫ﲰﻌﻨﺎﻫﺎ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﺇﳕﺎ ﻧﺒﺪﻉ ﲨﻼ ﺟﺪﻳﺪﺓ‪.‬‬

‫‪-‬ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺘﻤﻴﺰ ‪‬ﺎ ﺃﻋﻤﺎﻝ ﺗﺸﻮﻣﺴﻜﻲ ﺍﳉﺪﻳﺪﺓ ﻭ ﻣﻮﻗﻔﻪ ﻣﻦ ﺃﻫﺪﺍﻑ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‬
‫ﺍﳊﺪﻳﺜﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻳﻮﻛﻠﻪ ﺇﱃ ﻣﺎ ﻳﺴﻤﻴﻪ ﺑﺎﳊﺪﺱ ﺃﻭ ﺍﳌﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳊﻜﻢ ﺍﻟﻠﻐﻮﻱ‬
‫ﻋﻨﺪ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﻤﻴﻴﺰ ﺑﲔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳉﻤﻞ ﺍﳌﺘﺮﺍﺩﻓﺔ ﰲ ﺍﳌﻌﲎ‪ ،‬ﺃﻭ ﺍﳉﻤﻞ ﺫﺍﺕ ﺍﻟﻠﺒﺲ‬
‫‪2‬‬
‫ﺍﻟﻠﻐﻮﻱ‪.‬‬
‫ﻓﺎﳊﻜﻢ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻌﺒﺎﺭﺓ ﳓﻮﻳﺎ ﺭﺍﺟﻊ ﺇﱃ ﺣﺪﺱ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻭﻟﻜﻲ ﻳﻜﻮﻥ ﺣﺪﺳﻪ‬
‫ﺇﻃﺎﺭﺍ ﻣﺮﺟﻌﻴﺎ ﳛﺘﻜﻢ ﺇﻟﻴﻪ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻟﻐﺔ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻲ ﻟﻐﺔ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺃﺿﺤﺖ‬
‫ﺍﳌﻜﺎﻧﺔ ﺍﻟﱵ ﺃﻓﺮﺩﻫﺎ ﺗﺸﻮﻣﺴﻜﻲ ﻟﻠﺤﺪﺱ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﻟﻘﻄﻴﻌﺔ ﺍﻟﺘﺎﻣﺔ ﺍﻟﱵ ﻧﺸﺒﺖ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﺍﻷﲝﺎﺙ ﺍﻟﺴﻠﻮﻛﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﲢﺪﺩ ﺍﳌﻌﲎ –ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ‪ -‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﺮﺍﺋﻦ ﺍﶈﻴﻄﺔ‬
‫ﺑﺎﻟﺘﺨﺎﻃﺐ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﻓﻘﺪ ﺃﻋﺎﺩﺕ ﻟﻠﻤﺘﻜﹼﻠﻢ ﺍﻋﺘﺒﺎﺭﻩ ﻭﻣﻜﺎﻧﺘﻪ ﰲ ﺍﻟﺘﻌﺒﲑ ﻛﻤﺎ‬
‫‪3‬‬
‫ﺭﺩﺕ ﺇﻟﻴﻪ ﺍﳌﻌﲎ‪.‬‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﱵ ﻧﺒ‪‬ﻪ ﻋﻠﻴﻬﺎ ﺗﺸﻮﻣﺴﻜﻲ ﰲ )ﺍﳌﺒﺎﱐ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ(ﻫﻲ ﺃ ﹼﻥ ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ‬
‫ﺳﻠﻜﻪ ﺍﻟﺒﻠﻮﻣﻔﻴﺪﻳﻮﻥ ﻫﻮ ﺍﲡﺎﻩ ﻏﲑ ﻣﺴﺘﻘﻴﻢ ﻭﻻ ﻣ‪‬ﺠﺪ‪ .‬ﻣﻦ ﻫﻨﺎ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻨﺎ ﺃ ﹼﻻ ﻧﻨﻈﺮ ﺇﱃ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻋﻠﻰ ﺃ‪‬ﺎ ﻛﺘﺎﺏ ﳚﻤﻊ ﻋﺪﺩﹰﺍ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻻﻛﺘﺸﺎﻑ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﺍﻟﺸﻲﺀ‬

‫‪1‬‬
‫‪La Linguistique Cartésienne, Chomsky. P20.‬‬
‫‪ 2‬ﻳﻨﻈﺮ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﻣﺎﺯﻥ ﺍﻟﻮﻋﺮ‪ ،‬ﳎﻠﺔ ﺍﳌﻮﻗﻒ ﺍﻷﺩﰊ‪ ،‬ﺍﻟﻌﺪﺩﺍﻥ ‪ ،213-212‬ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ‪ -1988 ،‬ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﱐ ‪1989‬‬
‫ﺹ ‪.63‬‬
‫‪ 3‬ﻳﻨﻈﺮ ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪ ،‬ﺭﻭﻧﺎﻟﺪ ﺇﻳﻠﻮﺍﺭ‪ ،‬ﺗﺮ‪ :‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺹ ‪.140‬‬

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‫ﺍﻷﺳﺎﺳﻲ ﺃﻥ ﻧﺼﻞ ﺇﱃ ﻧﺘﻴﺠﺔ ﻭﻧﱪﺭﻫﺎ ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﺖ ﰲ‬
‫ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﻧﺎﻗﺶ ﺗﺸﻮﻣﺴﻜﻲ ﺍﺣﺘﻤﺎﻝ ﺗﺸﻜﻴﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺎﻳﲑ ﳝﻜﻦ ﰲ ﺿﻮﺋﻬﺎ‬
‫ﺍﻟﺒﺖ ﰲ ﻣﺪﻯ ﺳﻼﻣﺔ ﺻﻴﻐﺔ ﳓﻮﻳﺔ ﻣﻌﻴﻨﺔ ﻭﺗﻔﻀﻴﻠﻬﺎ ﻋﻠﻰ ﺳﻮﺍﻫﺎ ﻣﻦ ﺍﻟﺼﻴﻎ ‪‬ﺪﻑ ﻭﺻﻒ‬
‫‪1‬‬
‫ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ‪.‬‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬
‫ﻭﻫﻲ ﻧﻘﻄﺔ ﻫﺎﻣﺔ ﺗﺘﻤﺜﻞ ﰲ ﺃﻥ ﻃﺮﻭﺣﺎﺕ ﺗﺸﻮﻣﺴﻜﻲ ﺗﻔﻮﻕ ﰲ ﻃﻤﻮﺣﻬﺎ ﻃﺮﻭﺣﺎﺕ‬
‫ﻣﻦ ﺳﺒﻘﻮﻩ‪ ،‬ﻓﻤﺎ ﺃﻭﺟﺪﻩ ﺗﺸﻮﻣﺴﻜﻲ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﻟﺪﻗﺔ ﺍﻟﺮﻳﺎﺿﻴﺔ ﺍﳌﺘﻨﺎﻫﻴﺔ‬
‫ﺍﳌﺘﻮﺧﺎﺓ ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﻨﻈﻢ ﺍﻟﺒﺪﻳﻠﺔ ﰲ ﺍﻟﻮﺻﻒ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺇﺫ ﺃﻧﻪ ﻳﺸﺒﻪ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ‬
‫‪2‬‬
‫ﺑﺎﻟﻘﻮﺍﻋﺪ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﳊﺴﺎﺑﻴﺔ ﺇﺫ ﻳﺘﺤﺘﻢ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺩﻗﻴﻘﺔ ﺍﻟﺘﺤﺪﻳﺪ‪.‬‬
‫ﻳﻀﺎﻑ ﺇﱃ ﻣﺎ ﺳﻠﻒ ﺫﻛﺮﻩ ﺃﻥ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﻣﻮﺟﻪ ﳓﻮ ﺍﳉﻤﻠﺔ‬
‫ﻭﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﻣﱪﺭ »ﻓﺎﳉﻤﻞ ﻓﻘﻂ ﻫﻲ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻣﻌﲎ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﻟﻠﻜﻠﻤﺎﺕ‬
‫ﻣﻌﺎﻥ ﺇﺷﺎﺭﻳﺔ ﻓﺈ‪‬ﺎ ﺗﻜﺘﺴﺒﻬﺎ ﺇﻣﺎ ﻣﻦ ﺧﻼﻝ ﻛﻮ‪‬ﺎ ﺃﺟﺰﺍﺀ ﻣﻦ ﲨﻞ‪ ،‬ﻭﺇﻣﺎ ﺑﺘﺤﺪﻳﺪ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺧﻼﻝ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺗﻜﺘﺴﺐ ﺃﻳﻀﺎ ﻋﻦ ﻃﺮﻳﻖ ﻣﻌﺎﱐ‬
‫‪3‬‬
‫ﺍﳉﻤﻞ«‪.‬‬

‫ﻭﺃﻣﺎ ﻓﻴﻤﺎ ﳜﺺ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﱵ ﺍﻗﺘﺮﺣﻬﺎ ﺗﺸﻮﻣﺴﻜﻲ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﳌﻬﻤﺔ ﻣﻦ ﺃﺟﻞ‬
‫ﺗﻔﺴﲑ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ )ﺍﳉﻤﻠﺔ(‪ ،‬ﻓﻬﻲ ﳏﺼﻮﺭﺓ ﰲ ﺛﻼﺙ ﻗﻮﺍﻋﺪ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﻘﺪﺭﺓ‬
‫ﺍﻹﺑﺪﺍﻋﻴﺔ‪ ،‬ﺗﺮﲨﺖ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺘﺮﺍﺟﻢ ﳐﺘﻠﻔﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬

‫‪ 1‬ﻳﻨﻈﺮ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﻣﺎﺯﻥ ﺍﻟﻮﻋﺮ‪ ،‬ﳎﻠﺔ ﺍﳌﻮﻗﻒ ﺍﻷﺩﰊ‪ ،‬ﺹ ‪.63‬‬

‫‪ 2‬ﻳﻨﻈﺮ ﺍﳌﺮﺟﻊ‪ ،‬ﻧﻔﺴﻪ‪ ،‬ﺹ ‪.63‬‬
‫‪ 3‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﺇﻃﺎﺭ ﺟﺪﻳﺪ‪ ،‬ﻑ‪.‬ﺭ‪.‬ﺑﺎﳌﺮ‪ ،‬ﺗﺮ‪ :‬ﺻﱪﻱ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﻴﺪ‪ ،‬ﺹ‪.157‬‬

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 ‫‪4‬‬ ‫‪3‬‬ ‫‪2‬‬ ‫‪1‬‬
‫ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ‬ ‫ﻣﺎﺯﻥ ﺍﻟﻮﻋﺮ‬ ‫ﺣﻠﻤﻲ ﺧﻠﻴﻞ‬ ‫ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‬
‫ﺍﳉﺪﻭﻟﻴﺔ‬ ‫‪-‬ﺍﻟﻘﻮﺍﻋﺪ‬ ‫ﺍﻟﻨﺤﻮﻳﺔ ‪-‬ﳓﻮﺍﳌﻮﺍﻗﻊ ﺍﶈﺪﻭﺩﺓ‬ ‫‪-‬ﳕﻮﺫﺝ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ‪-‬ﺍﻟﻘﻮﺍﻋﺪ‬
‫ﺍﶈﺪﻭﺩﺓ‪.‬‬ ‫ﺍﶈﺪﻭﺩﺓ‪.‬‬ ‫ﺍﶈﺪﻭﺩﺓ‪.‬‬
‫‪-‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ‪.‬‬ ‫‪-‬ﳓﻮ ﺑﻨﻴﺔ ﺍﻟﻌﺒﺎﺭﺓ‪.‬‬ ‫‪-‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺮﻛﻴﺐ‪.‬‬ ‫‪-‬ﳕﻮﺫﺝ ﺑﻨﻴﺔ ﺍﻟﻌﺒﺎﺭﺓ‪.‬‬
‫‪-‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ‪.‬‬ ‫‪-‬ﺍﻟﻨﺤﻮ ﺍﻟﺘﺤﻮﻳﻠﻲ‪.‬‬ ‫‪-‬ﺍﻟﻨﺤﻮ ﺍﻟﺘﺤﻮﻳﻠﻲ‪.‬‬ ‫‪-‬ﳕﻮﺫﺝ ﺍﻟﻘﻮﺍﻋﺪﺍﻟﺘﺤﻮﻳﻠﻴﺔ‬

‫‪-1‬ﳓﻮ ﺍﳌﻮﺍﻗﻊ ﺍﶈﺪﻭﺩﺓ‪:‬‬

‫ﳓﻮ ﺍﳌﻮﺍﻗﻊ ﺍﶈﺪﻭﺩﺓ ﺃﺑﺴﻂ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﻨﺤﻮﻳﺔ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﻭﺿﻊ ﻟﻮﺻﻒ‬
‫ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻮ ﻳﻌ ‪‬ﺪ ﺃﳕﻮﺫﺟﺎ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﺒﺴﻴﻄﺔ‪ ،‬ﻳﻜﻔﻞ ﺗﻮﻟﻴﺪ ﳎﻤﻮﻋﺔ ﻏﲑ ‪‬ﺎﺋﻴﺔ ﻣﻦ ﺍﳉﻤﻞ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﻋﺪﺩ ﳏﺪﻭﺩ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺮﺭﺓ‪ ،‬ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺍﶈﺪﻭﺩﺓ ﺗﻄﺒﻖ ﻋﻠﻰ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ‬
‫ﺍﶈﺪﻭﺩﺓ »ﺃﻱ ﺇﻧﻪ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺗﺘﻢ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﳋﻄﻲ ﻟﻠﻜﻼﻡ ﻋﻠﻰ ﺃﻥ ﺍﻻﺧﺘﻴﺎﺭ‬
‫ﺍﻟﻼﺣﻖ ﳛ ‪‬ﺪﺩﻩ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺴﺎﺑﻘﺔ«‪ ،5‬ﻭﻛﻞ ﻫﺬﺍ ﻳﺘﻢ ﰲ ﺇﻃﺎﺭ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﻳﻮﺿﺢ ﺟﻮﻥ‬
‫ﻟﻴﻮﻧﺰ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺃﻛﺜﺮ‪ ،‬ﺣﻴﺚ ﻳﺮﻯ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﺒﺪﺇ ﻳﻨﺺ ﺃ ﹼﻥ ﺍﳉﻤﻞ ﺗﻮﹼﻟﺪ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ‪ ،‬ﺗﺒﺪﺃ ﻣﻦ ﺍﻟﻴﺴﺎﺭ ﺇﱃ ﺍﻟﻴﻤﲔ )ﺃﻭ ﻣﻦ ﺍﻟﻴﻤﲔ ﺇﱃ ﺍﻟﻴﺴﺎﺭ‬
‫ﻛﻤﺎ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ(؛ ﺃﻱ ﻋﻨﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﻨﺼﺮ ﺃﻭ ﺍﻟﻠﻔﻆ ﺍﻷ ‪‬ﻭﻝ ﻓﺈ ﹼﻥ ﻛ ﹼﻞ ﺍﺧﺘﻴﺎﺭ‬
‫ﻳﺄﰐ ﻋﻘﺐ ﺫﻟﻚ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻌﻨﺎﺻﺮ ﺃﻭ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺳﺒﻖ ﺍﺧﺘﻴﺎﺭﻫﺎ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‬

‫‪ 1‬ﺍﻟﻠﻐﺔ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﺹ ‪.43-14‬‬

‫‪ 2‬ﻧﻈﺮﻳﺔ ﺗﺸﻮﻣﺴﻜﻲ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪ ،‬ﺗﺮ‪ :‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ 1995 ،‬ﻣﺼﺮ‪ ،‬ﺹ ‪.114-113-96‬‬
‫‪ 3‬ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﻣﺎﺯﻥ ﺍﻟﻮﻋﺮ‪ ،‬ﳎﻠﺔ ﺍﳌﻮﻗﻒ ﺍﻷﺩﰊ‪ ،‬ﺹ ‪.64‬‬
‫‪ 4‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﻭﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻋﻨﺪ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ‪ ،‬ﳎﻠﺔ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ ‪،‬ﺍﻟﻌﺪﺩ ‪ -40‬ﲤﻮﺯ‪-‬ﺁﺏ‬
‫‪1986‬ﻡ‪ ،‬ﻣﺮﻛﺰ ﺍﻹﳕﺎﺀ ﺍﻟﻘﻮﻣﻲ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺹ ‪.35‬‬
‫‪ 5‬ﺍﻷﻟﺴﻨﻴﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﻭﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﻭﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ )ﺍﳉﻤﻠﺔ ﺍﻟﺒﺴﻴﻄﺔ(‪ ،‬ﻣﻴﺸﺎﻝ ﺯﻛﺮﻳﺎ‪ ،‬ﺍﳌﺆﺳﺴﺔ ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻨﺸﺮ ﻁ‪،1‬‬
‫ﺳﻨﺔ ‪ ،1983‬ﺑﲑﻭﺕ‪ ،‬ﺹ ‪.127‬‬

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‫ﳚﺮﻱ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻨﺤﻮﻱ ﻟﻠﺠﻤﻠﺔ‪1.‬ﻭﳝﻜﻦ ﺗﻮﺿﻴﺢ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ ﺑﺎﻹﺟﺮﺍﺀﻳﻦ ﺍﻟﻌﻤﻠﻴﲔ‬
‫ﺍﻵﺗﻴﲔ‪:‬‬

‫‪-‬ﺍﻹﺟﺮﺍﺀ ﺍﻟﻌﻤﻠﻲ ﺍﻷﻭﻝ‪ :‬ﻣﺜﺎﻟﻪ‪» :‬ﻫﺬﻩ ﺳﲑﺓ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﻧﻘﺬ ﺍﻷﻣﺔ ﻭﺧﻠﺼﻬﺎ ﻣﻦ ﺟﻬﻞ‬
‫ﻭﺟﻮﺭ ﺍﻷﻋﺪﺍﺀ ﲝﻜﻤﺔ ﺭﺑﺎﻧﻴﺔ ﻭﻗﺒﺲ ﻧﻮﺭﺍﱐ ﻧﻔﺬ ﺇﱃ ﻗﻠﻮﺏ‪.«...‬ﻣﺎ ﻧﻠﺤﻈﻪ ﻣﻦ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‬
‫ﺍﻹﺟﺮﺍﺋﻲ ﻫﻮ ﺇﻣﻜﺎﻧﻴﺔ ﲤﺪﻳﺪ ﺍﳉﻤﻞ ﺇﱃ ﻣﺎ ﻻ ‪‬ﺎﻳﺔ ﺑﺈﺿﺎﻓﺔ ﺍﳌﺪﺍﺧﻞ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﺑﻴﺪ ﺃﻧﻪ‬
‫ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﻟﻌﻤﻞ ﺍﻟﻠﺴﺎﱐ ﺑﺆﺭﺓ ﺃﻭ ﺣﻴﺰ ﺍﻟﺘﻮﺍﺻﻞ ﻓﻨﺤﻦ ﻣﻠﺰﻣﻮﻥ ﺑﺘﻮﻇﻴﻒ ﲨﻞ ﳏﺪﻭﺩﺓ‬
‫ﺍﻟﻄﻮﻝ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧﻪ ﺑﺎﺳﺘﻄﺎﻋﺘﻨﺎ ﻭﺿﻊ ﺣﺪ ﻟﻄﻮﻝ ﺍﳉﻤﻠﺔ ﲝﻴﺚ ﻻ ﳚﻮﺯ‬
‫ﺗﻌﺪﻳﻪ ﻭ ﲡﺎﻭﺯﻩ‪.‬‬
‫ﻭﻣﺎ ﳝﻜﻦ ﺃﻥ ﻧﻠﺤﻈﻪ ﺃﻳﻀﺎ ﻣﻦ ﺍﳌﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ ﺃ ﹼﻥ ﺍﳌﺘﻜﻠﹼﻢ ﻳﻮﻇﹼﻒ ﻋﺪﺓ ﻋﻤﻠﻴﺎﺕ ﰲ‬
‫ﺴ ‪‬ﻢ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺃﻧ‪‬ﻬﺎ ﻣﻜﺮ‪‬ﺭﺓ )ﺗﻜﺮﺍﺭ ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﺣﺮﻭﻑ‬ ‫ﺗﻮﻟﻴﺪ ﺍﳉﻤﻞ‪ ،‬ﻭﻣﺎ ‪‬ﻳ ِ‬
‫ﺍﻟﻌﻄﻒ‪ ،(...‬ﻭﳝﻜﻦ ﺃﻥ ﻧﱪ‪‬ﺭ ﺫﻟﻚ ﺑﺄﻧ‪‬ﻪ »ﻣﺎ ﺩﺍﻡ ﺃ ﹼﻥ ﺍﻟﻨﺤﻮ ﻳﺘﺄﻟﹼﻒ ﻣﻦ ﻋﺪﺩ ﳏﺪﻭﺩ ﻣﻦ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﺗﻌﻤﻞ ﻣﻦ ﺧﻼﻝ ﻋﺪﺩ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻔﺮﺩﺍﺕ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻮﻟﻴﺪ ﻋﺪﺩ‬
‫ﻏﲑ ﳏﺪﻭﺩ ﻣﻦ ﺍﳉﻤﻞ‪ ،‬ﻓﺈ ﹼﻥ ﻫﺬﺍ ﻳﻌﲏ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃ ﹼﻥ ﻋﺪﺩﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻻ ﺑ ‪‬ﺪ ﺃﻥ ﻳﺼﻠﺢ‬
‫ﻟﻠﺘﻄﺒﻴﻖ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮ‪‬ﺓ‪ ،‬ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﱵ ﺗﻮﻟﹼﺪ ﺑﺎﺳﻢ ﺍﻟﺘﺮﺍﻛﻴﺐ‬
‫ﺃﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻜﺮ‪‬ﺭﺓ«‪.2‬‬

‫ﺻﻞ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻠﺴﺎﱐ ﺍﻟﻌﺮﰊ‪ ،‬ﻓﻘﺪ ﻧﻔﺬ ﺍﻟﺮﻣﺎﱐ ﺇﱃ‬ ‫ﻭﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻳﻘﺎﺭﺏ ﺍﳌﻮﻗﻒ ﺍﳌﺆ ‪‬‬
‫ﺑﻨﻴﺔ ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ‪ ،‬ﻭﺭﺃﻯ ﺃﻧ‪‬ﻪ ﺻﺪﻭﺭ ﺍﻟﻼ‪‬ﺎﺋﻲ ﻋﻦ ﺍﻟﻨﻬﺎﺋﻲ ﺗﻮﻟﻴﺪﻳﺎ ﻭﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺄﻟﻴﻒ‬
‫ﻳﻘﻮﻝ ﺍﻟﺮ‪‬ﻣﺎﱐ‪»:‬ﺩﻻﻟﺔ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻓﺄﻣﺎ ﺩﻻﻟﺔ ﺍﻟﺘﺄﻟﻴﻒ ﻓﻠﻴﺲ ﳍﺎ ‪‬ﺎﻳﺔ« ﻭﻳﺒ‪‬ﺮﺭ‬

‫‪ 1‬ﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺗﺸﻮﻣﺴﻜﻲ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪ ،‬ﺗﺮ‪ :‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺹ ‪.103‬‬
‫‪ 2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.97-96‬‬

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‫ﻒ‬
‫ﺫﻟﻚ »ﻷ ﹼﻥ ﺩﻻﻟﺔ ﺍﻟﺘﺄﻟﻴﻒ ﻟﻴﺲ ﳍﺎ ‪‬ﺎﻳﺔ ﻛﻤﺎ ﺃ ﹼﻥ ﺍﳌﻤﻜﻦ ﻣﻦ ﺍﻟﻌﺪﺩ ﻟﻴﺲ ﻟﻪ ‪‬ﺎﻳﺔ ﻳﻮﹶﻗ ‪‬‬
‫ﻋﻨﺪﻫﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺰﺍﺩ ﻋﻠﻴﻬﺎ«‪.1‬‬

‫‪-‬ﺍﻹﺟﺮﺍﺀ ﺍﻟﻌﻤﻠﻲ ﺍﻟﺜﺎﱐ‪ :‬ﺳﻨﺤﺎﻭﻝ ﰲ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ ﺍﻟﻌﻤﻠﻲ ﺗﻮﺿﻴﺢ ﻣﻘﻮﻟﺔ "ﻟﻴﻮﻧﺰ" ﰲ‬
‫ﺗﻌﺮﻳﻒ ﳓﻮ ﺍﳌﻮﺍﻗﻊ ﺍﶈﺪﻭﺩﺓ ﺍﻟﱵ ﻗﺎﻝ ‪‬ﺎ ﺗﺸﻮﻣﺴﻜﻲ‪ .‬ﻭﻫﻲ»ﺃ ﹼﻥ ﺍﳉﻤﻞ ﺗﻮﻟﹼﺪ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺗﺒﺪﺃ ﻣﻦ ﺍﻟﻴﺴﺎﺭ ﺇﱃ ﺍﻟﻴﻤﲔ )ﺃﻭ ﻣﻦ ﺍﻟﻴﻤﲔ ﺇﱃ ﺍﻟﻴﺴﺎﺭ ﻛﻤﺎ ﰲ‬
‫ﺍﻟﻌﺮﺑﻴﺔ (؛ ﺃﻱ ﻋﻨﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﻨﺼﺮ ﺃﻭ ﺍﻟﻠﻔﻆ ﺍﻷﻭ‪‬ﻝ ﻓﺈ ﹼﻥ ﻛﻞ ﺍﺧﺘﻴﺎﺭ ﻳﺄﰐ ﻋﻘﺐ‬
‫ﺫﻟﻚ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻌﻨﺎﺻﺮ ﺃﻭ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺳﺒﻖ ﺍﺧﺘﻴﺎﺭﻫﺎ ﻣﺒﺎﺷﺮﺓ ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺫﻟﻚ ﳚﺮﻱ‬
‫ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻨﺤﻮﻱ ﻟﻠﺠﻤﻠﺔ«‪،‬ﻟﻮ ﺗﺪﺑ‪‬ﺮﻧﺎ ﺍﳌﺜﺎﻟﲔ ﺍﻵﺗﻴﲔ‪:‬‬

‫‪-1‬ﺟﺎﺀ ﺍﳌﻮﻇﹼﻒ ﺍﳌﻜﻠﹼﻒ ﺑﺎﻟﺼﻴﺎﻧﺔ‪.‬‬

‫‪-2‬ﺟﺎﺀ ﺍﳌﻮﻇﹼﻔﻮﻥ ﺍﳌﻜﻠﹼﻔﻮﻥ ﺑﺎﻟﺼﻴﺎﻧﺔ‪.‬‬
‫ﻓﺈﻧﻪ ﺣﺘﻤﺎ ﺳﻨﺤﺼﻞ ﻋﻠﻰ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃ‪-‬ﺍﺧﺘﻴﺎﺭ ﺍﳌﺪﺧﻞ ﺍﻟﻠﺴﺎﱐ"ﺟﺎﺀ" ﺑﺎﺳﺘﻄﺎﻋﺘﻪ‪-‬ﻟﻐﻮﻳﺎ‪ -‬ﺃﻥ ﳛﻴﻞ ﻋﻠﻰ ﻛﻠﻤﺔ "ﻣﻮﻇﹼﻒ" ﻭﻋﻠﻰ‬
‫ﻛﻠﻤﺔ " ﻣﻮﻇﹼﻔﻮﻥ "‪.‬‬
‫ﺏ‪-‬ﺍﺧﺘﻴﺎﺭ ﺍﳌﻠﻔﻮﻅ ﺍﻟﻠﺴﺎﱐ" ﻣﻮﻇﹼﻒ" ﻳﺴﺘﺪﻋﻲ ﰲ ﺍﳉﻤﻠﺔ ﻛﻠﻤﺔ "ﻣﻜﻠﹼﻒ" ﻓﻘﻂ‪ ،‬ﰲ‬
‫ﺣﻴـﻦ ﺍﳌﻠﻔﻮﻅ " ﻣﻮﻇﹼﻔﻮﻥ " ﻳﺴﺘﺪﻋﻲ ﺍﳌﻨﻄﻮﻕ ﺍﻟﻠﻐﻮﻱ"ﻣﻜﻠﹼﻔﻮﻥ"‪.‬‬
‫ﺝ‪-‬ﻭﻣﻊ ﺫﻟﻚ ﺍﳌﻠﻔﻮﻇﺎﻥ ﺍﻟﻠﺴﺎﻧﻴﺎﻥ"ﻣﻜﻠﹼﻒ" ﻭ"ﻣﻜﻠﹼﻔﻮﻥ" ﻳﻘﺒﻼﻥ ﻣﻌﺎ ﺍﳌﻨﻄﻮﻕ ﺍﻟﻠﻐﻮﻱ‬
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‫"ﺑﺎﻟﺼﻴﺎﻧﺔ"‪.‬ﻭﳝﻜﻦ ﺗﻮﺿﻴﺢ ﺫﻟﻚ ﺑﺎﳋﻄﺎﻃﺔ ﺍﻵﺗﻴﺔ‪:‬‬

‫ﺍﳌﻜﻠﹼﻒ‬ ‫ﺍﳌﻮﻇﹼﻒ‬
‫ﺑﺎﻟﺼﻴﺎﻧﺔ‬ ‫ﺟﺎﺀ‬
‫ﺍﳌﻜﻠﹼﻔﻮﻥ‬ ‫ﺍﳌﻮﻇﹼﻔﻮﻥ‬

‫‪ 1‬ﺍﻟﻨﻜﺖ ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪ ،‬ﺗﺢ‪ :‬ﳏﻤﺪ ﺧﻠﻒ ﺍﷲ ﻭﳏﻤﺪ ﺯﻏﻠﻮﻝ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ ‪ ،1968‬ﻣﺼﺮ‪ ،‬ﺹ ‪.107‬‬
‫‪ 2‬ﻳﻨﻈﺮ ﻣﺒﺎﺣﺚ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ‪،‬ﺃﲪﺪ ﺣﺴﺎﱐ ‪،‬ﺹ‪.121‬‬

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 ‫ﻭﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳕ ‪‬ﺪ ﺍﳉﻤﻠﺔ ‪ ،‬ﲝﻴﺚ ﺗﺘﻔﻖ ﻭﺍﻹﺟﺮﺍﺀ ﺍﻟﻌﻠﻤﻲ ﻛﺎﻵﰐ‪:‬‬

‫ﺍﳌﻜﻠﹼﻒ‬ ‫ﻣﻦ ﺍﻟﺸﺮﻛﺔ‪...‬‬ ‫ﺍﳌﻮﻇﹼﻒ‬

‫ﺑﺎﻟﺼﻴﺎﻧﺔ‬ ‫ﺟﺎﺀ‬
‫ﺍﳌﻜﻠﹼﻔﻮﻥ‬ ‫ﻣﻦ ﺍﻟﺸﺮﻛﺎﺕ‪...‬‬ ‫ﺍﳌﻮﻇﹼﻔﻮﻥ‬

‫ﳘﻬﺎ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ‬ ‫ﻭﻟﻘﺪ ﻭ ‪‬ﺟﻪ ﳍﺎ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﳓﺎﺀ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻵﺭﺍﺀ ﺍﻟﻨﻘﺪﻳﺔ‪ ،‬ﻣﻦ ﺃ ﹼ‬
‫ﻋﻠﻰ ﺇﻋﻄﺎﺀ ﺣﺴﺎﺏ ﻋﻦ ﺑﻌﺾ ﺍﻟﻄﺮﻕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﺘﺸﻜﻴﻞ ﺍﳉﻤﻞ‪ ،‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﻳﻮﺟﺪ ﻟﺪﻳﻨﺎ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﻟﻘﺒﻮﻝ ﲢﻠﻴﻼﺕ ﻏﲑ ﻣﺴﺘﺴﺎﻏﺔ‪ ،‬ﺃﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻠﺘﺴﺎﻣﺢ ﻣﻊ ﲢﻠﻴﻼﺕ ﻻ ﺗﺴﺘﻮﻋﺐ‬
‫ﺍﳊﺪﺱ ﺍﻟﺬﻱ ﳝﻠﻜﻪ ﺍﳌﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﺠﻤﻠﺔ»ﺍﻟﻌﺎﻣﻞ ﺍﻟﺬﻱ ﻋﻴﻨ‪‬ﻪ ﻭﺍﻗﻔﺔ«‪ ،‬ﻫﺬﻩ ﺍﳉﻤﻠﺔ‬
‫ﺗﺒﺪﺃ ﻣﻦ ﺍﻟﻴﻤﲔ ﺇﱃ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻭﻫﻲ ﻣﺮﺗﺒﻄﺔ ﻟﻔﻈﺎ‪ -‬ﺃﻱ ﻣﻘﺒﻮﻟﺔ ﳓﻮﻳﺎ‪-‬ﻭﻏﲑ ﻣﺴﺘﻘﻴﻤﺔ ﺍﳌﻌﲎ‬
‫ﻓﻜﻠﻤﺔ"ﻋﲔ" ﻭﻛﻠﻤﺔ "ﻭﺍﻗﻔﺔ" ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺗﺮﺍﺑﻂ ﺩﻻﱄ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻭﺻﻔﺖ ﺍﻟﻠﻐﺎﺕ ﺍﻟﱵ‬
‫‪1‬‬
‫ﺗﺘﻀﻤﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳉﻤﻞ ﺑﺄ‪‬ﺎ ﻟﻐﺎﺕ ﺧﺎﺭﺟﺔ ﻋﻦ ﺩﺍﺋﺮﺓ ﳕﻮﺫﺝ ﺍﻟﻘﻮﺍﻋﺪ ﺍﶈﺪﻭﺩﺓ‪.‬‬
‫‪ -2‬ﳓﻮ ﺑﻨﻴﺔ ﺍﻟﻌﺒﺎﺭﺍﺕ‪:‬‬
‫ﺧﻠﺼﻨﺎ ﺁﻧﻔﺎ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻨﺤﻮﻱ ﻟﻠﺠﻤﻠﺔ ﳝﻜﻦ ﻣﻌﺮﻓﺘﻪ ﺑﻨﺎﺀ ﻋﻠﻰ ﲢﺪﻳﺪ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﻟﱵ ﺗﺘﻜ ‪‬ﻮﻥ ﻣﻨﻬﺎ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﻛﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺬﻱ ﺗﻈﻬﺮ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﻧﻔﺬﻧﺎ‬
‫ﺃﻳﻀﺎ ﺇﱃ ﺃﻥ ﳕﻮﺫﺝ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ﺍﶈﺪﻭﺩﺓ ﺍﻟﺬﻱ ﺍﲣﺬ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺴﻖ ﺍﻟﺘﻘﻌﻴﺪﻱ ﺃﺳﺎﺳﺎ ﻟﻪ‬
‫ﻏﲑ ﻛﺎﻑ ﻟﺘﻮﻟﻴﺪ ﺃﻧﻮﺍﻉ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﳉﻤﻞ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﳍﺬﺍ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﳓﻮ ﺛﺎ ‪‬ﻥ ﻭﻫﻮ ﳓﻮ‬
‫ﺑﻨﻴﺔ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻟﻴﻜﻮﻥ ﺃﺷ‪‬ﺪ ﺗﻼﺅﻣﺎ‪ ،‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧ‪‬ﻪ ﳝﻜﻦ ﺃﻥ ﻳﻮﻟﹼﺪ ﻋﺪﺩﺍ ﻣﻦ ﺍﳉﻤﻞ ﰲ ﻏﲑ‬
‫ﻣﻘﺪﻭﺭ ﳓﻮ ﺍﳌﻮﺍﻗﻊ ﺍﶈﺪﻭﺩﺓ ﺃﻥ ﻳﻮﻟﹼﺪﻫﺎ‪.‬‬

‫‪1‬‬
‫‪Voir structures syntasciques, Chomsky, Tra Michel Braudeau ,ed, Paris, le‬‬
‫‪seuil,1991,p26-28.‬‬
‫ﻭﻳﻨﻈﺮ ﺃﻳﻀﺎ ﻧﻈﺮﻳﺔ ﺗﺸﻮﻣﺴﻜﻲ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪ ،‬ﺗﺮ‪ :‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺹ ‪.109‬‬

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‫ﺇﺫﻥ ﻳﺘﻤﺘﻊ ﳓﻮ ﺑﻨﻴﺔ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺑﻘ ‪‬ﻮﺓ ﺗﻮﻟﻴﺪ ﺍﳉﻤﻞ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻘ ‪‬ﻮﺓ ﺍﻟﱵ ﻳﺘﻤﺘﻊ ‪‬ﺎ ﳓﻮ‬
‫ﺍﳌﻮﺍﻗﻊ‪ ،‬ﻛﻤﺎ ﻳﻨﻤﺎﺯ ﺑﺎﻟﺪﻗﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺍﳌﺘﻮﺧﺎﺓ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﻛﻞ ﻛﻠﻤﺔ ﺗﻨﺘﻤﻲ ﺇﱃ ﻃﺒﻘﺔ ﻣﻌ‪‬ﻴﻨﺔ‬
‫ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻛﺄﻥ ﺗﻜﻮﻥ ﺍﲰﺎ ﺃﻭ ﻓﻌﻼ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻪ ﻻ ﺑﺪ ﻣﻦ ﲢﺪﻳﺪ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ‬
‫ﺍﻟﻨﺤﻮﻳﺔ ﲢﺪﻳﺪﺍ ﺩﻗﻴﻘﺎ‪ ،‬ﻓﺈﺧﻀﺎﻉ ﻛﻞ ﻛﻠﻤﺔ ﻟﻔﺌﺔ ﳓﻮﻳﺔ ﺃﻭ ﻃﺒﻘﺎﺕ ﳓﻮﻳﺔ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺷﻲﺀ‬
‫ﻗﺎﺭ ﻭﺛﺎﺑﺖ ﰲ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻨﺤﻮﻱ‪.‬ﻭﺍﻟﻔﻜﺮﺓ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﺃﻣﺪﻧﺎ ‪‬ﺎ ﺗﺸﻮﻣﺴﻜﻲ ﻣﻦ ﺧﻼﻝ‬
‫ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﳓﺎﺀ ﺗﺘﺠﻠﻰ ﰲ "ﻗﻮﺍﻋﺪ ﺇﻋﺎﺩﺓ ﺍﻟﻜﺘﺎﺑﺔ"‪ ،‬ﻭﺍﳌﺮﺍﺩ ‪‬ﺎ »ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ‬
‫ﺍﻟﱵ ﲤ ﹼﻜﻦ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺃﻥ ﻳﻔ ‪‬ﺮﻉ ﻣﺒﺘﺪﺋﺎ ﺑـ)ﺝ( ﺭﻣﺰ ﺃﻭﱄ ﺇﱃ ﳐﺘﻠﻒ ﻋﻨﺎﺻﺮﻫﺎ ﰲ ﳐﺘﻠﻒ‬
‫ﺿﺢ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻭﺿﻊ ﻋﻠﻴﻬﺎ ﺗﺸﻮﻣﺴﻜﻲ‬ ‫ﻣﺴﺘﻮﻳﺎ‪‬ﺎ ﺣﱴ ﺗﺘﻮﹼﻟﺪ ﺍﳉﻤﻞ«‪.1‬ﻭﳝﻜﻦ ﺃﻥ ﻧﻮ ‪‬‬
‫ﻗﻮﺍﻋﺪ ﺗﺮﻛﻴﺐ ﺍﳉﻤﻠﺔ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﻣﺮﻛﺐ ﺍﲰﻲ ‪ +‬ﻣﺮﻛﺐ ﻓﻌﻠﻲ‪.‬‬ ‫‪-1‬ﺍﳉﻤﻠﺔ‬
‫ﻡ ﺍ ‪ +‬ﻡ ﻑ‪.‬‬ ‫ﺝ‬
‫ﺃﺩﺍﺓ ﺍﻟﺘﻌﺮﻳﻒ ‪ +‬ﺍﺳﻢ‪.‬‬ ‫‪-2‬ﺍﳌﺮﻛﺐ ﺍﻻﲰﻲ‬
‫ﺍﻝ ‪ +‬ﺍﺱ‪.‬‬ ‫ﻡﺍ‬
‫ﺍﻟﻔﻌﻞ ‪ +‬ﺍﳌﺮﻛﺐ ﺍﻻﲰﻲ‪.‬‬ ‫‪-3‬ﺍﳌﺮﻛﺐ ﺍﻟﻔﻌﻠﻲ‬
‫ﻑ ‪) +‬ﺍﻝ ‪ +‬ﺍﺱ(‪.‬‬ ‫ﻡﻑ‬
‫ﺍﻝ‪.‬‬ ‫‪-4‬ﺃﺩﺍﺓ ﺍﻟﺘﻌﺮﻳﻒ‬
‫)ﺍﺱ(‪.‬‬ ‫)ﺭﺟﻞ‪ ،‬ﺍﻣﺮﺃﺓ‪(...‬‬ ‫‪-5‬ﺍﻻﺳﻢ‬
‫ﻑ‪.‬‬ ‫)ﺟﻠﺲ‪ ،‬ﻗﺮﺃ‪(...‬‬ ‫‪-6‬ﺍﻟﻔﻌﻞ‬
‫ﻳﺮ ﹼﻛﺰ ﺗﺸﻮﻣﺴﻜﻲ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﺷﺘﻘﺎﻕ ﺍﳉﻤﻠﺔ ﻭﺫﻟﻚ ﺑﻮﺍﺳﻄﺔ‬
‫(؛ ﺃﻱ ﺃ ﹼﻥ ﻣﺎ ﻗﺒﻞ ﺍﻟﺴﻬﻢ‬ ‫ﻣﻨﻬﺞ ﺇﻋﺎﺩﺓ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻫﻮ ﻳﺮﻣﺰ ﺇﱃ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺑﺎﻟﺴﻬﻢ )‬
‫ﻳﻌﺎﺩ ﻛﺘﺎﺑﺘﻪ ﲟﺎ ﺑﻌﺪ ﺍﻟﺴﻬﻢ ﻭﺫﻟﻚ ﻷﺟﻞ ﺗﻮﺿﻴﺢ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﻣﻜ ‪‬ﻮﻧﺎﺕ ﺍﳉﻤﻠﺔ‪.‬‬

‫‪ 1‬ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﺪﻻﻟﻴﺔ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﻭﺍﻟﺘﻮﻟﻴﺪﻳﺔ‪ ،‬ﻣﺎﺯﻥ ﺍﻟﻮﻋﺮ‪ ،‬ﳎﻠﺔ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،06‬ﺳﻨﺔ ‪ 1982‬ﺹ‬
‫‪.29‬‬

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 ‫‪1‬‬
‫ﻭﻟﻌﻞ ﺗﻴﺴﲑ ﻭﺗﺒﻴﲔ ﻣﺎ ﺳﻠﻒ ﳝﻜﻦ ﺃﻥ ﻳﺪﺭﻙ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺸﺠﺮﻱ ﺍﻵﰐ‪:‬‬
‫ﺝ‬

‫ﻡﻑ‬ ‫ﻡﺍ‬

‫ﻡﺍ‬ ‫ﻑ‬ ‫ﺍﺱ‬ ‫ﺍﻝ‬

‫ﺍﺱ‬ ‫ﺍﻝ‬

‫ﺑﻘﺮﺓ‬ ‫ﺍﻝ‬ ‫ﺣﻔﻆ‬ ‫ﺗﺎﺋﺐ‬ ‫ﺍﻝ‬

‫ﺴﺮ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺑﻄﺮﻳﻘﺔ ﻣﺒﺎﺷﺮﺓ ﻭﻓﻖ ﺍﻟﺸﻜﻞ ﺍﻵﰐ‪:‬‬

‫ﺠﺮ ﺃﻧﻪ ﻳﻔ ‪‬‬
‫ﺍﳌﻼﺣﻆ ﻋﻠﻰ ﺍﳌﺸ ‪‬‬
‫‪-‬ﺳﻠﺴﻠﺔ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺪﺍﺋﻤﺔ‪ :‬ﺍﻝ ‪ +‬ﺗﺎﺋﺐ ‪+‬ﺣﻔﻆ ‪ +‬ﺍﻝ ‪ +‬ﺑﻘﺮﺓ‪.‬‬
‫‪-‬ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺗﻌﻄﻴﻨﺎ ﲨﻠﺔ ﻣﺆﹼﻟﻔﺔ ﻣﻦ ﻣﺮﻛﺒﲔ ﻡ ﺍ ‪ +‬ﻡ ﻑ‪.‬‬
‫‪-‬ﺍﳌﺮ ﹼﻛﺐ ﺍﻻﲰﻲ ﻳﻈﻬﺮ ﻋﻠﻰ ﳝﲔ ﺍﳌﺮ ﹼﻛﺐ ﺍﻟﻔﻌﻠﻲ‪ ،‬ﻭﻳﺘﺄﻟﻒ ﻣﻦ )ﺍﻝ( ﻭﺍﺳﻢ )ﺍﺱ( )ﺗﺎﺋﺐ(‪.‬‬
‫‪-‬ﺍﳌﺮ ﹼﻛﺐ ﺍﻟﻔﻌﻠﻲ ﻳﻈﻬﺮ ﻋﻠﻰ ﻳﺴﺎﺭ ﺍﳌﺮ ﹼﻛﺐ ﺍﻻﲰﻲ‪ ،‬ﻭﻳﺘﺄﹼﻟﻒ ﻣﻦ ﻓﻌﻞ )ﻑ( )ﺣﻔﻆ(‬
‫ﻭﻣﺮ ﹼﻛﺐ ﺍﲰﻲ )ﻡ ﺍ( ﻳﺘﻜ ‪‬ﻮﻥ ﺑﺪﻭﺭﻩ ﻣﻦ ﺃﺩﺍﺓ )ﺍﻝ( ﻭﺍﺳﻢ )ﺍﺱ( )ﺑﻘﺮﺓ(‪.‬‬

‫ﻭﻫﻨﺎﻙ ﺗﻔﺮﻳﻌﺎﺕ ﻭﺃﳕﺎﻁ ﻛﺜﲑﺓ ﻭﳐﺘﻠﻔﺔ ﻟﻜﻲ ﻳﺘﺴﻊ ﻭﳝﺘﺪ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺒﺴﻴﻂ ﻟﻨﺤﻮ ﺑﻨﻴﺔ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ )ﺍﳉﻤﻞ(‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻌﺎﻣﺔ ﻗﺎﺩﺭﺓ ﻭﻛﺎﻓﻴﺔ‬
‫ﻟﺪﺭﺍﺳﺔ ﻭﻭﺻﻒ ﲨﻴﻊ ﺍﳉﻤﻞ ﺍﻟﱵ ﻧﺮﻯ ﺃ‪‬ﺎ ﺻﺤﻴﺤﺔ ﳓﻮﻳﺎ؟‪ .‬ﻳﺮﻯ ﺗﺸﻮﻣﺴﻜﻲ ﺃﻥ ﳓﻮ ﺑﻨﻴﺔ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﻫﻮ ﺃﻛﺜﺮ ﻣﻼﺀﻣﺔ ﻣﻦ ﳓﻮ ﺍﳌﻮﺍﻗﻊ ﺍﶈﺪﻭﺩﺓ‪ ،‬ﻭﻟﻜﻦ ﻳﻈﻞ ﳕﻮﺫﺟﺎ ﳓﻮﻳﺎ ﳏﺪﻭﺩﺍ؛ ﻷ‪‬ﻧﻪ‬

‫‪1‬‬
‫‪-Voir Essais sur la forme et le sens, Noam chomsky, tra Joëlle sampy‬‬
‫‪Seuil1980, Paris. P23-66‬‬

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‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﺳﺘﻴﻌﺎﺏ ﻛ ﹼﻞ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻠﻐﻮﻳﺔ‪ 1.‬ﻛﻤﺎ ﺃ‪‬ﻧﻪ ﻳﻘﻒ ﻋﺎﺟﺰﺍ ﻋﻦ ﲢﻠﻴﻞ ﺑﻌﺾ ﺍﳉﻤﻞ‬
‫ﺍﻟﱵ ﲢﺘﻤﻞ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ ﺃﻭ ﻣﺎ ﻳﺴ ‪‬ﻤﻰ ﺍﳉﻤﻞ ﺍﻟﻐﺎﻣﻀﺔ‪.‬‬

‫‪ -3‬ﺍﻟﻨﺤﻮ ﺍﻟﺘﺤﻮﻳﻠﻲ‪:‬‬
‫ﺍﻟﺘﺤﻮﻳﻞ ﺁﻟﻴﺔ ﻣﻦ ﺍﻵﻟﻴﺎﺕ ﺍﻟﱵ ﻭﻇﻔﻬﺎ ﺗﺸﻮﻣﺴﻜﻲ ﰲ ﻣﺪ ‪‬ﻭﻧﺘﻪ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻌﺎﺭﻩ‬
‫ﻣﻦ ﺃﺳﺘﺎﺫﻩ ﻫﺎﺭﻳﺲ ﻣﺜﻠﻤﺎ ﺍﺳﺘﻌﺎﺭ ﻣﻨﻪ ﺍﻟﺮﻣﻮﺯ ﺍﳉﱪﻳﺔ‪ ،2‬ﻭﻫﻮ ﻣﻮﻛﻮﻝ ﻟﻪ ﻣﻬﻤﺔ ﺭﺑﻂ ﺍﻟﺒﲎ‬
‫ﺍﻟﻌﻤﻴﻘﺔ ﺑﺎﻟﺒﲎ ﺍﻟﺴﻄﺤﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﹼﰎ ﺍﻟﺘﻔﺮﻗﺔ ﻭﻛﺸﻒ ﺍﻟﻨﻘﺎﺏ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺘﻮﻟﻴﺪ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻹﺑﺪﺍﻋﻲ ﰲ ﺍﻟﻠﻐﺔ؛ ﺃﻱ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﳝﺘﻠﻜﻬﺎ ﻛﻞ ﺇﻧﺴﺎﻥ ﻟﺘﻜﻮﻳﻦ ﻭﻓﻬﻢ‬
‫ﻋﺪﺩ ﻻ ﻣﺘﻨﺎﻩ ﻣﻦ ﺍﳉﻤﻞ‪ ،‬ﰲ ﺣﲔ ﺍﻟﺘﺤﻮﻳﻞ ﻧﺎﻗﻞ ﻟﻠﺒﲎ ﺍﻟﻌﻤﻴﻘﺔ ﺇﱃ ﺑﲎ ﻣﺘﻮﺳﻄﺔ ﻭﺳﻄﺤﻴﺔ‬
‫ﻭﺇﻥ ﺍﻗﺘﻀﻰ ﺍﻷﻣﺮ ﺃﻛﺜﺮ ﻣﻦ ﻋﻤﻠﻴﺔ ﲢﻮﻳﻞ‪.‬‬
‫ﻭﺍﻟﺴﺮ ﰲ ﺗﻔﻀﻴﻞ ﺗﺸﻮﻣﺴﻜﻲ ﻟﻠﻨﺤﻮ ﺍﻟﺘﺤﻮﻳﻠﻲ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﺃﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ‬
‫ﺗﻌﻜﺲ ﺣﺪﺱ ﺃﺻﺤﺎﺏ ﺍﻟﻠﻐﺔ ﺃﻓﻀﻞ ﻣﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻭﺗﻮﻟﺪ ﻋﺪﺩﺍ ﻻ ﺣﺼﺮ ﻟﻪ ﻣﻦ‬
‫ﺍﳉﻤﻞ ﻭﺗﻮﱄ ﺍﻫﺘﻤﺎﻣﺎ ﻛﺒﲑﺍ ﺑﺎﳌﻌﲎ ﺃﻛﺜﺮ ﳑﺎ ﺗﻮﻟﻴﻪ ﻗﻮﺍﻋﺪ ﳓﻮ ﺑﻨﻴﺔ ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ،‬ﻭﺗﺰﻳﻞ ﺍﻟﻠﺒﺲ‬
‫ﺍﻟﺘﺮﻛﻴﱯ ﺍﻟﺬﻱ ﻭﻗﻌﺖ ﻓﻴﻪ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﺎﺑﻘﺔ‪ 3.‬ﻭﻧﻘﻒ ﻫﻨﺎ ﻟﻨﺸﲑ ﺃﻧﻪ ﹼﰎ ﺍﻗﺘﺮﺍﺡ ﻗﻮﺍﻧﲔ‬
‫ﻣﺴﺎﻋﺪﺓ ﻟﺴﺪ ﻧﻘﺺ ﳕﻮﺫﺝ ﳓﻮ ﺑﻨﻴﺔ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺗﻌﻤﻞ ﻋﻠﻰ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻨﺤﻮﻳﺔ ﻟﻠﺠﻤﻠﺔ ﻓﺘﻐﲑ ﻓﻴﻬﺎ‬
‫ﻭﲢﻴﻠﻬﺎ ﻋﻠﻰ ﺑﻨﻴﺔ ﳓﻮﻳﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺗﺸﻮﻣﺴﻜﻲ ﺑﻨﻴﺔ ﺍﳌﺴﺎﻋﺪ ﺍﻟﻔﻌﻠﻲ ﻟﻴﱪﻫﻦ ﻋﻠﻰ ﺃﻥ‬
‫ﺩﻗﺔ ﺍﻟﻮﺻﻒ ﻭﺿﺒﻄﻪ ﺗﺴﺘﺪﻋﻲ ﺗﻮﻟﻴﺪ ﻣﻜﻮﻧﺎﺕ ﺇﺿﺎﻓﻴﺔ ﻛﺎﻟﺰﻣﻦ‪ ،‬ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻭﺍﻟﺘﻤﺎﻡ‪...‬‬
‫ﻭﻫﻲ ﻋﻼﻣﺎﺕ ﻭﺃﻧﺴﺎﻕ ﻓﻌﻠﻴﺔ ﺗﻈﻬﺮ ﻋﻠﻰ ﺷﻜﻞ ﻟﻮﺍﺻﻖ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻔﻌﻞ‪.4‬‬

‫ﻣﺜﺎﻝ ﺫﻟﻚ ﻗﻮﻟﻨﺎ‪" :‬ﻗﺪ ﻛﺎﺑﺪ ﺍﻟﺸﻴﺦ ﺍﳌﺮﺽ" ﺑﺎﺗﺒﺎﻉ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﻳﺘﺒﺪﻯ‬
‫ﺍﻵﰐ‪:‬‬

‫‪ 1‬ﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺗﺸﻮﻣﺴﻜﻲ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪ ،‬ﺗﺮ‪ :‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺹ ‪.128‬‬
‫‪ 2‬ﻳﻨﻈﺮ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻠﻐﻮﻳﺔ‪ -‬ﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﺼﺮﺍﻉ‪ ،-‬ﺟﻴﻔﺮﻱ ﺳﺎﻣﺒﺴﻮﻥ‪ ،‬ﺗﺮ‪ :‬ﺃﲪﺪ ﻧﻌﻴﻢ ﺍﻟﻜﺮﺍﻋﲔ‪ ،‬ﺹ ‪.142‬‬
‫‪ 3‬ﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺗﺸﻮﻣﺴﻜﻲ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪ ،‬ﺗﺮ‪ :‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺹ ‪.130-129‬‬
‫‪ 4‬ﻳﻨﻈﺮ ﻣﻘﺪﻣﺔ ﰲ ﻧﻈﺮﻳﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ‪ ،‬ﻣﺮﺗﻀﻰ ﺟﻮﺍﺩ ﺑﺎﻗﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،2002‬ﻋﻤﺎﻥ‪ ،‬ﺹ ‪.61‬‬

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 ‫ﻡ ﺍ ‪ +‬ﻡ ﻑ‪.‬‬ ‫‪-1‬ﺝ‬

‫ﻣﻔﺮﺩ )ﻣﻔﺮ(‬
‫ﻣﺜﲎ )ﻣﺜـ(‬ ‫‪-2‬ﻡ‬
‫ﲨﻊ )ﺟﻢ(‬
‫ﺃﺩﺍﺓ ‪ +‬ﺍﺱ‪.‬‬ ‫‪-3‬ﻡ ﺍ )ﻣﻔﺮ(‬
‫ﺃﺩﺍﺓ ‪ +‬ﺍﺱ ‪ +‬ﻋﻼﻣﺔ ﺗﺜﻨﻴﺔ‪.‬‬ ‫‪-4‬ﻡ ﺍ )ﻣﺜـ(‬
‫ﺃﺩﺍﺓ ‪ +‬ﺍﺱ ‪ +‬ﻋﻼﻣﺔ ﲨﻊ‪.‬‬ ‫‪-5‬ﻡ ﺍ )ﺟﻢ(‬
‫ﻑ ‪ +‬ﻡ ﺍ‪.‬‬ ‫‪-6‬ﻡ ﻑ‬
‫ﺍﻝ‪.‬‬ ‫‪-7‬ﺍﻷﺩﺍﺓ‬
‫ﺍﻟﺸﻴﺦ‪ ،‬ﺍﳌﺮﺽ‪.‬‬ ‫‪-8‬ﺍﺱ‬
‫ﻓﻌﻞ ﻣﺴﺎﻋﺪ ‪ +‬ﻓﻌﻞ‪.‬‬ ‫‪-9‬ﻓﻌﻞ‬
‫ﻛﺎﺑﺪ‪.‬‬ ‫‪-10‬ﻑ‬
‫ﺍﻟﺰﻣﻦ ‪ +‬ﺍﳌﺴﺎﻋﺪ ﺍﻹﺿﺎﰲ‪.‬‬ ‫‪-11‬ﻑ ﻣﺴﺎﻋﺪ‬
‫ﺍﳊﺎﺿﺮ‬
‫‪-12‬ﺍﻟﺰﻣﻦ‬
‫ﺍﳌﺎﺿﻲ‬

‫)ﺱ‪ ،‬ﺳﻮﻑ‪ ،‬ﻗﺪ‪.(...‬‬ ‫‪-13‬ﻣﺴﺎﻋﺪ ﺻﻴﻐﻲ‬

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 ‫ﻭﺍﻟﺘﺸﺠﲑ ﺍﻵﰐ ﻳﻮﺿﺢ ﺍﻷﻣﺮ ﺃﻛﺜﺮ‪:‬‬
‫ﺝ‬

‫ﻡﻑ‬ ‫ﻡﺍ‬
‫ﻣﺴﺎﻋﺪ ﺻﻴﻐﻲ‬
‫ﻡﺍ‬ ‫ﻑ‬ ‫ﺍﺱ‬ ‫ﺃﺩﺍﺓ‬

‫ﺍﺱ‬ ‫ﺃﺩﺍﺓ‬ ‫ﻣﺪﺧﻞ‬ ‫ﺯﻣﻦ‬

‫ﻣﺮﺽ‬ ‫ﺍﻝ‬ ‫ﻛﺎﺑﺪ‬ ‫ﻣﺎﺿﻲ‬ ‫ﻗﺪ‬ ‫ﺷﻴﺦ‬ ‫ﺍﻝ‬

‫ﻭﺗﻨﻘﺴﻢ ﻗﻮﺍﻋﺪ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺤﻮﻳﻠﻲ ﺇﱃ ﻗﻮﺍﻋﺪ ﺍﺧﺘﻴﺎﺭﻳﺔ ﻭﻗﻮﺍﻋﺪ ﺇﺟﺒﺎﺭﻳﺔ ﻭﺍﻟﱵ ﺗﻌﺮﻑ ﰲ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﺑﺎﳉﻮﺍﺯ ﻭﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻳﺮﻯ ﻣﺎﺯﻥ ﺍﻟﻮﻋﺮ ﺃﻧ‪‬ﻪ ﻻ ﻣﻨﺪﻭﺣﺔ ﺃﻥ ﺗﺴﻤﻰ ﻗﻮﺍﻋﺪ‬
‫ﺍﺧﺘﻴﺎﺭﻳﺔ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺇﺟﺒﺎﺭﻳﺔ ﻭﺑﺬﻟﻚ ﻳﺘﺤﻘﻖ ﺷﻴﺌﺎﻥ »ﺍﻷ ‪‬ﻭﻝ ﺃ‪‬ﻧﻨﺎ ﱂ ﻧﻨﻘﻄﻊ ﻋﻦ ﺍﻟﺘﺮﺍﺙ ﺑﻞ‬
‫ﺣﺎﻭﻟﻨﺎ ﺍﺳﺘﺜﻤﺎﺭﻩ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺃﻧﻨﺎ ﻧﻨﻘﻞ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻋﻠﻰ ﳓﻮ ﻭﺍﺿﺢ‬
‫‪1‬‬
‫ﻭﺳﻠﻴﻢ ﻭﻣﻔﻬﻮﻡ«‪.‬‬
‫ﻭﳝﻜﻦ ﺗﻮﺿﻴﺢ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳉﻮﺍﺯﻳﺔ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻮﺟﻮﺑﻴﺔ ﻛﺎﻵﰐ‪:‬‬
‫ﺇﻥ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ ﻟﻠﺠﻤﻠﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳍﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺭﻛﻨﺎﻥ‪:‬‬
‫ﻣﺴﻨﺪ ﺇﻟﻴﻪ ‪ +‬ﻣﺴﻨﺪ‪ ،‬ﺑﺎﺳﺘﻄﺎﻋﺘﻨﺎ ﺗﻄﺒﻴﻖ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﺍﳉﻮﺍﺯﻳﺔ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ‬
‫ﺍﳉﻤﻞ ﺍﻟﻌﺮﺑﻴﺔ ﲝﻴﺚ ﳓﺬﻑ ﺭﻛﻦ ﺍﳌﺴﻨﺪ ﰲ ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻣﻦ ﻗﺎﻡ؟ ﺍﳉﻮﺍﺏ‪ :‬ﻋﻠ ‪‬ﻲ‬
‫ﻓﺎﻟﺮﻛﻦ ﺍﶈﺬﻭﻑ )ﺍﳌﺴﻨﺪ( ﻣﺪﺭﻙ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﻟﺪﻯ ﺍﻟﺴﺎﺋﻞ ﺏ )ﻗﺎﻡ(‪.‬‬

‫‪ 1‬ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﻣﺎﺯﻥ ﺍﻟﻮﻋﺮ‪ ،‬ﳎﻠﺔ ﺍﳌﻮﻗﻒ ﺍﻷﺩﰊ‪ ،‬ﺹ ‪.67‬‬

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‫ﻛﻤﺎ ﺑﺎﺳﺘﻄﺎﻋﺘﻨﺎ ﺗﻄﺒﻴﻖ ﻗﺎﻋﺪﺓ ﲢﻮﻳﻠﻴﺔ ﻭﺟﻮﺑﻴﺔ ﻋﻠﻰ ﲨﻠﺔ ﻋﺮﺑﻴﺔ ﲝﻴﺚ ﳓﺬﻑ ﺭﻛﻦ‬
‫ﺍﳌﺴﻨﺪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﻭﺇﻥ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﺳﺘﺠﺎﺭﻙ"‪ ،1.‬ﻓﺎﻟﺮﻛﻦ ﺍﶈﺬﻭﻑ )ﺍﳌﺴﻨﺪ(‬
‫ﻣﺪﺭﻙ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﻟﺪﻯ ﺍﳌﺨﺎﻃﺐ ﺑـ )ﺍﺳﺘﺠﺎﺭﻙ(‪ ،‬ﻭﺿﺎﺑﻂ ﻫﺎﺗﲔ‬
‫ﺍﻟﻘﺎﻋﺪﺗﲔ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﺍﳌﻘﺎﱄ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻭﱃ ﻭﺍﳌﺘﻤﺜﻞ ﰲ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺜﺎﻧﻴﺔ ﻓﺪﻟﻴﻠﻬﺎ‬
‫ﺩﺧﻮﻝ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺍﺳﻢ ﻻ ﺗﺪﺧﻞ ﺇﻻ ﻋﻠﻰ ﲨﻠﺔ ﻓﻌﻠﻴﺔ ﺗﻘﺘﻀﻲ ﺣﺬﻑ ﺍﻟﻌﺎﻣﻞ )ﺍﻟﻔﻌﻞ(‬
‫ﺴﺮ ﺍﻟﻔﻌﻞ ﺍﶈﺬﻭﻑ )ﺍﳌﺴﻨﺪ(‪ ،‬ﻭﻫﻮ ﰲ ﺍﻵﻳﺔ‬ ‫ﺍﻟﺬﻱ ﻳﺮﻓﻊ ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻓﻌﻞ ﻳﻔ ‪‬‬
‫"ﺍﺳﺘﺠﺎﺭﻙ"‪.‬‬

‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ)‪:(1970-1965‬‬
‫ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺗﺒﺪﺃ ﻣﻦ ﺳﻨﺔ ‪ 1965‬ﻣﻊ ﻇﻬﻮﺭ ﻛﺘﺎﺏ "ﺃﻭﺟﻪ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ‬
‫‪ ،"Aspects de la Théorie Syntaxique‬ﻭﻳﻘﺘﺮﺡ ﺗﺸﻮﻣﺴﻜﻲ ﻫﻨﺎ ﻧﻈﺮﻳﺔ ﺃﻛﺜﺮ‬
‫ﺍﺗﺴﺎﻋﺎ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ‪ .‬ﻭﲣﺘﻠﻒ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻋﻦ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ ﻗﺎﻝ ‪‬ﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻷﻭﻝ‬
‫‪2‬‬
‫"ﺍﳌﺒﺎﺩﺉ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ"‪ ،‬ﻭﺃﻫﻢ ﻣﺒﺎﺩﺉ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻧﻮﺟﺰﻫﺎ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪-‬ﺍﳌﺒﺪﺃ ﺍﻷﻭﻝ‪:‬ﺍﻟﻜﻔﺎﺀﺓ )ﺍﳌﻬﺎﺭﺓ( ﻭﺍﻷﺩﺍﺀ ‪Performance- compétence:‬‬
‫ﺍﻟﻜﻔﺎﺀﺓ ﰲ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻌﺎﻡ ﻫﻲ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻟﻠﻤﺘﻜﹼﻠﻢ‪ ،‬ﻭﺍﻷﺩﺍﺀ ﻫﻮ‬
‫ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻔﻌﻠﻲ ﻟﻠﻐﺔ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﺗﻘﺘﻀﻲ ﺩﺭﺍﺳﺔ ﺍﻟﻜﻔﺎﺀﺓ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﺘﺠﺮﻳﺪ‬
‫ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧ‪‬ﻬﺎ ﺗﻜﺸﻒ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻀﻤﻨﻴﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ ﺃﺳﺎﺱ ﺍﺳﺘﻌﻤﺎﻝ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ‬
‫ﺍﳉﻤﻞ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﻳﻘﻮﻝ ﺗﺸﻮﻣﺴﻜﻲ ﳏﺪﺩﺍ ﻣﺼﻄﻠﺢ ﺍﻟﻜﻔﺎﺀﺓ‪» :‬ﻣﻦ ﺍﳉﻠﻲ ﺃﻥ ﻧﻌ ‪‬ﺪ ﺍﻟﻜﻔﺎﺀﺓ‬
‫ﺍﻟﻠﻐﻮﻳﺔ ﺃﻱ ﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ ﻧﻈﺎﻣﺎ ﳎﺮﺩﺍ ﻣﺘﻀﻤﻨﹰﺎ ﰲ ﺍﻷﺩﺍﺀ‪ ،‬ﻳﺘﻜﻮ‪‬ﻥ ﻣﻦ ﻗﻮﺍﻧﲔ ﺗﺴﻤﺢ ﺑﺘﺤﺪﻳﺪ‬
‫ﺍﻟﺸﻜﻞ ﻭﺍﳌﻌﲎ ﺍﻷﺻﻠﻲ ﻟﻌﺪﺩ ﻏﲑ ﳏﺪﻭﺩ ﻣﻦ ﺍﳉﻤﻞ ﺍﳌﻤﻜﻨﺔ«‪ ،3‬ﻭﳛﺪ‪‬ﺩ ﺍﻟﻜﻔﺎﺀﺓ ﰲ ﻣﻮﺿﻊ‬

‫‪ 1‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺍﻵﻳﺔ‪.[06] :‬‬

‫‪2‬‬
‫‪Voir Aspects de la Théorie Syntaxique, Chomsky, tra jean Claude Millner,ed‬‬
‫…‪paris, le seuil,1978., p10‬‬
‫‪3‬‬
‫‪Le langage et La pensée, Chomsky, p106.‬‬
‫‪69‬‬
‫ﺁﺧﺮ ﺑﺄ‪‬ﻧﻪ »ﻣﺎ ﻳﺸﲑ ﺇﱃ ﻗﺪﺭﺓ ﺍﳌﺘﻜﹼﻠﻢ ﺍﳌﺴﺘﻤﻊ ﺍﳌﺜﺎﱄ ﻋﻠﻰ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺻﻮﺍﺕ ﻭﺍﳌﻌﺎﱐ ﰲ‬
‫ﺗﻨﺎﺳﻖ ﻣﻊ ﻗﻮﺍﻋﺪ ﻟﻐﺘﻪ«‪ 1‬ﻭﻧﻼﺣﻆ ﻫﻨﺎ ﺍﻗﺘﺮﺍﺏ ﻣﻔﻬﻮﻡ ﺍﻟﻜﻔﺎﺀﺓ ﻋﻨﺪ ﺗﺸﻮﻣﺴﻜﻲ ﻣﻦ ﻣﻔﻬﻮﻡ‬
‫ﺍﳌﻠﻜﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻋﻨﺪ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪.‬ﻭﻣﺒﺪﺃ ﺍﻟﻜﻔﺎﺀﺓ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻧﻈﺎﻡ ﻋﻘﻠﻲ‪ ،‬ﻫﻮ ﻣﻮﺟﻮﺩ‬
‫ﺧﻠﻒ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﻌﻠﻲ‪ ،‬ﻧﺼﻞ ﺇﻟﻴﻪ ﺑﻮﺍﺳﻄﺔ ﺍﳊﺪﺱ‪ ،‬ﻓﺎﳌﺘﻜﹼﻠﻢ ﻳﺴﺘﺒﻄﻦ ﻧﻈﺎﻡ ﻗﻮﺍﻋﺪ ﻟﻐﺘﻪ ﻓﻬﻮ‬
‫»ﻳﺸﻌﺮ ﺑﻮﺟﻮﺩ ﻛﻔﺎﺀﺗﻪ ﻋﻨﺪﻣﺎ ﻳﺘﺴﺎﺀﻝ ﺇﻥ ﻛﺎﻧﺖ ﲨﻠﺔ ﳓﻮﻳﺔ ﺃﻭ ﻏﲑ ﳓﻮﻳﺔ«‪.2‬‬

‫ﰲ ﻇﻞ ﻣﺎ ﺳﻠﻒ ﳝﻜﻦ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄ ﹼﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻭﺍﺳﺘﻘﺎﻣﺔ ﺍﳌﻌﲎ ﺗﻔﺴﺮﺍﻥ ﰲ‬

‫ﻛﻨﻒ ﻫﺎﺫﻳﻦ ﺍﳌﺒﺪﺃﻳﻦ‪ ،‬ﲟﻌﲎ ﺃﻥ ﺟ ﹼﻞ ﺍﻟﻨﺎﺱ ﳝﺘﻠﻜﻮﻥ ﻣﻘﺪﺭﺓ ﻟﻐﻮﻳﺔ‪ ،‬ﲤ ﹼﻜﻨﻬﻢ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺍﻟﻠﻐﺔ ﺍﺳﺘﻌﻤﺎﻻ ﺟ‪‬ﻴﺪﺍ‪ ،‬ﻭﻟﻜ‪‬ﻨﻬﻢ ﻋﻨﺪ ﺗﻄﺒﻴﻖ ﻫﺬﻩ ﺍﳌﻘﺪﺭﺓ ﺧﻼﻝ ﺍﻟﻜﻼﻡ ﺃﻭ ﺍﻟﺘﻠﻘﻲ ﻗﺪ‬
‫ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﻭﻗﺖ ﻟﻠﺘﻔﻜﲑ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻫﺬﺍ ﻓﻘﺪ ﻳﺮﺗﻜﺒﻮﻥ ﺑﻌﺾ ﺍﻷﺧﻄﺎﺀ ﻭﻫﺬﺍ ﻣﺎ‬
‫ﺩﻓﻊ ﺗﺸﻮﻣﺴﻜﻲ ﺇﱃ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻜﻔﺎﺀﺓ ﻭﺍﻷﺩﺍﺀ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺇ‪‬ﻤﺎ ﻣﺼﺪﺭ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﻮﺍﺻﻞ‬
‫ﺍﻟﻠﺴﺎﱐ؛ ﺃﻱ ﺇ ﹼﻥ ﺍﻟﻜﻔﺎﺀﺓ ﺗﻘﻮﻳﺾ ﺍﳌﻌﲎ ﻣﻦ ﺧﻼﻝ ﻋﻼﻣﺎﺕ ﻟﺴﺎﻧﻴﺔ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻳﺘ ‪‬ﻢ ﺫﻟﻚ ﰲ‬
‫ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﺍﻷﺩﺍﺀ ﻫﻮ ﺍﺳﺘﻨﻄﺎﻕ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﻭﺇﻇﻬﺎﺭ ﻟﻠﻤﻌﲎ ﻣﻦ ﺧﻼﻝ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻔﻌﻠﻲ‬
‫ﻟﻠﻐﺔ‪ ،‬ﻳﻘﻮﻝ ﺭﻭﻧﺎﻟﺪ ﺇﻳﻠﻮﺍﺭ‪»:‬ﺍﳌﻬﺎﺭﺓ)ﺍﻟﻜﻔﺎﺀﺓ( ﺗﻨﺎﻭﳍﺎ ﺗﺸﻮﻣﺴﻜﻲ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺘﻜﻠﻢ‬
‫ﻭﻫﻲ ﻛﻞ ﻣﺎ ﻳﺘﻴﺢ ﳌﻨﻈﻮﻣﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺃﻥ ﺗﺒﺎﺷﺮ ﻋﻤﻠﻬﺎ‪ ،‬ﺃﻱ ﺇ‪‬ﺎ ﻇﺎﻫﺮﺓ ﻧﻔﺴﻴﺔ ﻻﺷﻌﻮﺭﻳﺔ‬
‫ﰲ ﻣﻌﻈﻤﻬﺎ ﺗﻌﲔ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﻣﺮﺣﻠﺔ ﺍﻷﺩﺍﺀ«‪.3‬‬

‫‪Structure Profonde et‬‬ ‫‪-‬ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﻭﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ‬

‫‪Structure superficielle‬‬
‫ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﺍﺳﺘﺤﺪﺛﻬﺎ ﺗﺸﻮﻣﺴﻜﻲ ﰲ ﻧﻈﺮﻳﺘﻪ ﻣﺼﻄﻠﺢ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ‬
‫ﻭﻣﺼﻄﻠﺢ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ‪ ،‬ﻭﻛﻼﳘﺎ ﻳﺸﻜﻞ ﻣﻔﺘﺎﺣﺎ ﻣﻦ ﻣﻔﺎﺗﻴﺢ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ‪» ،‬ﻓﺎﻟﺒﻨﻴﺔ‬
‫ﺍﻟﺴﻄﺤﻴﺔ ﻟﻠﺠﻤﻠﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻈﺎﻡ ﻣﻜﻮ‪‬ﻥ ﻣﻦ ﻣﻘﻮﻻﺕ ‪ Catégories‬ﻭﻣﻜﻮﻧﺎﺕ‬

‫‪1‬‬
‫‪La Linguistique Cartésienne, Chomsky. P126.‬‬
‫‪2‬‬
‫‪Dictionnaire de didactique des Langues, R.Galisson /D.coste, Hachette. P105.‬‬
‫‪3‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪ ،‬ﺭﻭﻧﺎﻟﺪ ﺇﻳﻠﻮﺍﺭ‪ ،‬ﺗﺮ‪ :‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺹ ‪.138‬‬

‫‪70‬‬
‫ﺗﺮﻛﻴﺒﻴﺔ ﺗﻜﻮﻥ ﺑﺮﻣﺘﻬﺎ ﻣﺮﺗﺒﻄﺔ ﻣﺒﺎﺷﺮﺓ ﺑﺎﻹﺷﺎﺭﺓ ﺍﻟﻔﻴﺰﻳﻘﻴﺔ ﺇﱃ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﱵ ﺗﻜﻮﻥ‬
‫ﺑﺪﻭﺭﻫﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻈﺎﻡ ﻣﻦ ﺍﳌﻘﻮﻻﺕ ﻭﺍﳌﻜﻮﻧﺎﺕ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ«‪.1‬‬

‫ﻭﻣﻦ ﺃﻫﻢ ﻣﻴﺰﺍﺕ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺃﻧ‪‬ﻬﺎ ﻣﻮﺣ‪‬ﺪﺓ ﻭﻣﺸﺘﺮﻛﺔ ﺑﲔ ﲨﻴﻊ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻳﻘﻮﻝ‬
‫ﺗﺸﻮﻣﺴﻜﻲ‪»:‬ﺇﻥ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﱵ ﲢﺪﺩ ﺍﳌﻌﲎ )‪ (...‬ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﻛﻞ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻷ‪‬ﺎ ﻟﻴﺴﺖ ﺳﻮﻯ ﺍﻧﻌﻜﺎﺱ ﻷﺷﻜﺎﻝ ﺍﻟﻔﻜﺮ«‪.2‬‬
‫‪3‬‬
‫ﻭﺗﺘﻤﻴ‪‬ﺰ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺑﻜﻮ‪‬ﺎ‪:‬‬
‫‪ -1‬ﺑﻨﻴﺔ ﻣﻮﻟﹼﺪﺓ ﰲ ﻗﺎﻋﺪﺓ ﺍﻟﺘﺮﻛﻴﺐ ﺑﻮﺍﺳﻄﺔ ﻗﻮﺍﻋﺪ ﺇﻋﺎﺩﺓ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﻘﻮﺍﻋﺪ‬
‫ﺍﳌﻌﺠﻤﻴﺔ‪.‬‬
‫‪ -2‬ﺍﻟﺒﻨﻴﺔ ﺍﻟﱵ ﲤﺜﻞ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺪﻻﱄ ﻟﻠﺠﻤﻠﺔ‪.‬‬
‫‪ -3‬ﺇﻧ‪‬ﻬﺎ ﺍﻟﺒﻨﻴﺔ ﺍﻟﱵ ﳝﻜﻦ ﳍﺎ ﺃﻥ ﲢﻮ‪‬ﻝ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﺇﱃ ﺑﻨﻴﺔ‬
‫ﺳﻄﺤﻴﺔ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ ﻓﺘﻤﺜﻞ ﺍﳉﻤﻠﺔ ﻛﻤﺎ ﻫﻲ ﻣﺴﺘﻌﻤﻠﺔ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻮﺍﺻﻞ‪ ،‬ﺃﻱ ﺇﻧ‪‬ﻬﺎ‬
‫ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﻠﻔﻮﻇﺔ ﺃﻭ ﺍﳌﻜﺘﻮﺑﺔ‪ ،‬ﺗﺘﻤ‪‬ﻴﺰ ﺑﺄ‪‬ﺎ ﲣﺘﻠﻒ ﻣﻦ ﻟﻐﺔ ﺇﱃ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﰲ ﻓﻜﺮ ﺍﻟﺘﺤﻮﻳﻠﻴﲔ ﻫﺎﺗﺎﻥ ﺍﳉﻤﻠﺘﺎﻥ "ﻭ ﱠﻇﻒ ﺃﲪ ‪‬ﺪ ﺯﻳﺪﺍ" ﻭ" ‪‬ﻭﻇﱢﻒ ﺃﲪ ‪‬ﺪ ﻣﻦ ﻗﺒﻞ‬
‫ﺯﻳﺪ" ﻻ ﲣﺘﻠﻔﺎﻥ ﺇ ﹼﻻ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﺃﻱ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﻤﺎ‬
‫ﻣﺮﺗﺒﻄﺘﺎﻥ ﺍﺭﺗﺒﺎﻃﺎ ﻭﺛﻴﻘﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ‪.‬‬

‫‪ -‬ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳌﻜﻮ‪‬ﻥ ﺍﻟﺪﻻﱄ‬

‫‪4‬‬

‫ﻣﻦ ﺃﻫﻢ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻼﺣﻈﺔ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻫﻮ ﺇﺷﺮﺍﻙ ﺗﺸﻮﻣﺴﻜﻲ ﻣﻜﻮﻧﺎ ﱂ ﻳﻌﻄﻪ‬
‫ﺣﻘﻪ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺳﺎﺑﻘﺎ‪-‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﻭﻣﺄ ﺇﻟﻴﻪ‪ -‬ﻳﺘﻤﺜﻞ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﰲ ﺍﳌﻜﻮﻥ ﺍﻟﺪﻻﱄ‬

‫‪1‬ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻧﻌﺎﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﻣﺸﺮﻭﺡ ﻭﻣﺼﻄﻔﻰ ﺧﻼﻝ‪ ،‬ﺩﺍﺭ ﺗﻴﻨﻤﻞ‪ ،‬ﻁ‪ ،1‬ﻣﺮﺍﻛﺶ‪ ،‬ﺹ ‪.42‬‬
‫‪2‬‬
‫‪La Linguistique Cartésienne, Chomsky. P64.‬‬
‫‪ 3‬ﻳﻨﻈﺮ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻔﻬﺮﻱ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﺩﺍﺭ ﺗﻮﺑﻘﺎﻝ ‪ ،1985‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪.68/1،‬‬
‫‪ 4‬ﻳﻨﻈﺮ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻛﻠﻮﺩ ﺟﺮﻣﺎﻥ‪ -‬ﺭﳝﻮﻥ ﻟﻮﺑﻼﻥ‪ ،‬ﺗﺮ‪ :‬ﻧﻮﺭ ﺍﳍﺪﻯ ﻟﻮﺷﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺎﺿﻞ ‪ ،1994‬ﺩﻣﺸﻖ‪ ،‬ﺹ ‪.112‬‬

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‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻪ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺗﻐﻴﲑ ﻧﻈﺮﺓ ﺗﺸﻮﻣﺴﻜﻲ ﺇﱃ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻭﻳﺮﺟﻊ ﺍﻟﻔﻀﻞ ﰲ ﺇﺷﺮﺍﻙ‬
‫ﻫﺬﺍ ﺍﳌﻜﻮﻥ ﺇﱃ ﻓﻮﺩﺭ ‪ Fodor‬ﻭﻛﺎﺗﺰ ‪ Katz‬ﻭﺑﻮﺳﺘﻞ ‪ ،Postel‬ﻭﺍﳍﺪﻑ ﻣﻨﻪ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﻜ ‪‬ﻤﻼ ﻣﻊ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﰲ ﻣﺴﺘﻮﻯ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ‪.1‬‬

‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺗﺸﻮﻣﺴﻜﻲ ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺑﻘﻮﻟﻪ‪»:‬ﺇﻥ‬

‫ﻗﻮﺍﻋﺪ ﻟﻐﺔ ﻣﺎ‪ ،‬ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﺃﻋﻄﻴﻪ ﳍﺬﺍ ﺍﳌﺼﻄﻠﺢ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﲢﺪﺩ ﺇﲨﺎﻟﻴﺎ ﻛﻨﻈﺎﻡ ﻣﻦ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﺗﻌﱪ ﰲ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻧﻔﺴﻬﺎ ﻋﻦ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺼﻮﺕ ﻭﺍﳌﻌﲎ«‪.2‬ﻭﺍﻹﺣﺴﺎﺱ‬
‫ﺑﻘﻴﻤﺔ ﺍﻟﺪﻻﻟﺔ ﻣﺎ ﻟﺒﺖ ﻳﻨﻤﻰ ﺇﱃ ﺃﻥ ﺍﻗﺘﻨﻊ ﺗﺸﻮﻣﺴﻜﻲ ﺑﺄ ﹼﻥ »ﻫﻨﺎﻙ ﺷﻌﻮﺭﺍ ﻋﺎﻣﺎ ﺑﺄ ﹼﻥ ﺍﻟﺪﻻﻟﺔ‬
‫ﻫﻲ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻤﻴﻖ ﺃﻭ ﺍﳍﺎﻡ ﻣﻦ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃ ﹼﻥ ﺩﺭﺍﺳﺔ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺗﻀﻔﻲ ﻋﻠﻰ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﻃﺎﺑﻌﺎ ﻣﺜﲑﺍ ﻭﳑﻴﺰﺍ«‪ ،3‬ﻭﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﻳﻄ‪‬ﺒﻖ ‪‬ﺎ ﺍﳌﻜ ‪‬ﻮﻥ ﺍﻟﺪﻻﱄ ﺗﻔﺮﺽ‬
‫ﺍﺳﺘﺤﻀﺎﺭ ﳎﺎﻟﲔ‪.4‬‬
‫‪-1‬ﳎﺎﻝ ﺍﳌﻌﺠﻢ‪ :‬ﻫﻮ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ )ﻛﻠﻤﺎﺕ( ﺗﻨﻤﺎﺯ‬
‫ﺑﺴﻤﺎﺕ ﺻﻮﺗﻴﺔ ﻭﺗﺮﻛﻴﺒﻴﺔ ﻭﺩﻻﻟﻴﺔ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﳌﻌﺠﻢ ﻟﻜﻞ ﻛﻠﻤﺔ ﻣﻨﻬﺎ ﻣﻌﲎ‬
‫ﺃﻭﻟﻴ‪‬ﺎ‪.‬‬
‫‪-2‬ﳎﺎﻝ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻘﺎﻁ‪ :‬ﻭﻫﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﺗﻘﺮﻥ ﺑﲔ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ‬
‫)ﺍﻟﻜﻠﻤﺎﺕ( ﻭﺍﻟﺒﲎ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﺍﳌﻮﹼﻟﺪﺓ‪ ،‬ﻓﻴﺘﻮﺻﻞ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺇﱃ ﻣﺪﻟﻮﻝ‬
‫ﺍﳉﻤﻠﺔ‪.‬‬
‫ﻭﻟﻌﻞ ﺍﻷﻣﺮ ﻳﺘﻀﺢ ﺃﻛﺜﺮ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻵﰐ‪:‬‬
‫‪...‬‬ ‫‪ +‬ﻓﺎﻋﻞ ﺣﻲ‬ ‫‪+‬ﻣﺘﻌﺪ‬ ‫ﺗﺎﻡ‬ ‫ﻓﻌﻞ‬ ‫‪ -‬ﻋﻠﹼﻢ‬

‫‪ 1‬ﻳﻨﻈﺮ ﺍﻟﻠﻐﺔ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺹ ‪.49‬‬

‫‪2‬‬
‫‪Question de Sémantique, Chomsky, Ed, Seuil, 1975, p9.‬‬
‫‪ 3‬ﺍﻟﻠﻐﺔ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﺹ ‪.49‬‬
‫‪ 4‬ﻳﻨﻈﺮ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ‪ ،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ ‪ ،1988‬ﺑﲑﻭﺕ‪ ،‬ﺹ ‪.54،55‬‬
‫ﻭﻳﻨﻈﺮ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻃﺒﻴﻌﺘﻬﺎ ﻭﺃﺻﻮﳍﺎ ﻭﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪ ،‬ﻧﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﳏﻤﺪ ﻓﺘﻴﺢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ 1993‬ﺹ‬
‫‪.170‬‬

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 ‫‪...‬‬ ‫ﻣﺬﻛﺮﺍ ﺃﻭ ﻣﺆﻧﺚ‬ ‫‪ +‬ﻣﻔﺮﺩ ﺃﻭ ﲨﻊ‬ ‫‪ +‬ﳏﺪﺩ‬ ‫‪ -‬ﺍﻝ ﺗﻌﺮﻳﻒ‬
‫‪...‬‬ ‫‪ +‬ﺭﺍﺷﺪ‬ ‫‪ +‬ﺫﻛﺮ‬ ‫ﺇﻧﺴﺎﻥ‬ ‫‪ +‬ﺣﻲ‬ ‫‪ -‬ﺇﻣﺎﻡ ﺍﺳﻢ‬
‫‪...‬‬ ‫‪ +‬ﺭﺍﺷﺪ‬ ‫‪ +‬ﺫﻛﺮ‬ ‫ﺇﻧﺴﺎﻥ‬ ‫‪ +‬ﺣﻲ‬ ‫‪ -‬ﺍﻟﺮﺟﻞ ﺍﺳﻢ‬

‫ﻭﺗﺘﻠﺨﺺ ﺧﻄﻮﺍﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﰲ ﺍﻵﰐ‪:‬‬

‫‪-1‬ﺗﻮﻟﻴﺪ ﳎﻤﻮﻋﺔ ﻛﱪﻯ ﻣﻦ ﺍﳌﺆﺷﺮﺍﺕ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﺍﻟﺘﺤﺘﻴﺔ ﻣﻦ ﻃﺮﻑ ﻗﻮﺍﻋﺪ‬
‫ﺍﻷﺳﺎﺱ )ﻗﻮﺍﻋﺪ ﺇﻋﺎﺩﺓ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻗﻮﺍﻋﺪ ﲢﺖ ﺗﺼﻨﻴﻔﻴﺔ‪ ،‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻌﺠﻤﻴﺔ(‬
‫ﻭﲤﺜﻞ ﺍﳌﺆﺷﺮﺍﺕ ﺍﻵﻧﻔﺔ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﻟﻜﻞ ﲨﻞ ﺍﻟﻠﻐﺔ‪.‬‬
‫‪-2‬ﺗﺘﺤﻮﻝ ﺍﳌﺆﺷﺮﺍﺕ ﺍﻷﻭﱃ ﻋﻦ ﻃﺮﻳﻖ ﺍﺳﺘﺨﺪﺍﻡ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﻮﻳﻞ ﺇﱃ‬
‫ﻣﺆﺷﺮﺍﺕ ﺗﺮﻛﻴﺒﻴﺔ ﺛﺎﻧﻴﺔ ﻭﻣﺸﺘﻘﺔ‪ ،‬ﻭﲤﺜﻞ ﻫﻨﺎ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ ﻟﻠﺠﻤﻞ ﻭﺗﺼﺒﺢ‬
‫ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﻠﻴﻞ ﻛﻠﻬﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺫﺍﺕ ﺻﻴﻐﺔ ﺇﺟﺒﺎﺭﻳﺔ‪.‬‬
‫‪-3‬ﻣﻌﲎ ﻛﻞ ﲨﻠﺔ ﻳﺸﺘﻖ ﻛﻠﻴﺔ ﻣﻦ ﺑﻨﻴﺘﻬﺎ ﺍﻟﺘﺤﺘﻴﺔ)ﺍﻟﻌﻤﻴﻘﺔ(‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﻻﱄ‪.‬‬
‫‪-4‬ﻳﺸﺘﻖ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺼﻮﰐ ﻟﻜﻞ ﲨﻠﺔ ﻣﻦ ﺑﻨﻴﺘﻬﺎ ﺍﻟﺴﻄﺤﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺗﻮﻇﻴﻒ‬
‫ﻗﻮﺍﻋﺪ ﻓﻮﻧﻮﻟﻮﺟﻴﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺸﻜﻞ ﺍﻟﺘﻮﺿﻴﺤﻲ ﳍﺬﻩ ﺍﻷﺳﺲ ﻭﺍﳋﻄﻮﺍﺕ‪ ،‬ﻓﻬﻮ ﻛﺎﻵﰐ‪:‬‬

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 ‫ﻗﻮﺍﻋﺪ‬
‫ﺍﻟﺒﻨﻴﺔ‬
‫ﺍﻟﺒﻨﻴﺔ‬
‫ﺇﻋﺎﺩﺓ‬ ‫ﺍﻟﻌﻤﻴﻘﺔ‬ ‫ﺍﻟﺘﺤﻮﻳﻞ‬
‫ﺍﻟﺴﻄﺤﻴﺔ‬
‫ﺍﳌﻜـــــﻮﻥ ﺍﻟﻘﺎﻋﺪﻱ‬
‫)ﺃﻭ ﺍﻷﺳﺎﺳـــــﻲ(‬

‫ﻗﻮﺍﻋﺪ‬

‫ﲢﺖ‬
‫ﺗﺼﻨﻴﻔﻴﺔ‬
‫ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﻻﱄ‬ ‫ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺼﻮﰐ‬

‫ﻗﻮﺍﻋﺪ‬

‫ﻣﻌﺠﻤﻴﺔ‬

‫ﺧﻄﻮﺍﺕ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﰲ ﻣﺮﺣﻠﺘﻬﺎ ﺍﻟﺜﺎﻧﻴﺔ‬

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 ‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ ﺍﳌﻮﺳ‪‬ﻌﺔ‪.‬‬
‫ﺑﺪﺃﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺑﻌﺪ ﺳﻨﺔ‪ ،1970‬ﲤ‪‬ﻴﺰﺕ ﺑﻈﻬﻮﺭ ﻧﻈﺮﻳﺘﲔ ﺩﻻﻟﺘﲔ ﺗﻘﺎﺭﺑﺎﻥ ﺍﳌﻌﲎ‬
‫ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﺘﻔﺴﲑﻳﺔ ﻟـ ﻛﺎﺭﺗﺰ ﻭﻓﻮﺩﺭ‪ ،‬ﻭﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ‬
‫ﻟـ‪ :‬ﻟﻴﻜﻮﻑ‪ ،‬ﻭﻣﻜﺎﻭﱄ‪ ،‬ﻭﺭﻭﺱ‪ ،‬ﻭﺑﻮﺳﺘﺎﻝ‪ ،‬ﰒ ﻏﺮﻭﺑﺮ‪ ،‬ﻭﺍﻟﻨﻈﺮﻳﺘﺎﻥ ﻻ ﺗﺸﻜﻼﻥ ﻓﻘﻂ‬
‫ﺗﻌﺪﻳﻼ ﻟﻠﺠﺎﻧﺐ ﺍﻟﺪﻻﱄ‪ ،‬ﺑﻞ ﺗﺴﻌﻴﺎﻥ ﺃﻳﻀﺎ ﺇﱃ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﻟﻜﻞ ﳕﻮﺫﺝ ﻟﻐﻮﻱ‪.‬‬

‫‪ -‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﺘﻔﺴﲑﻳﺔ‪:‬‬

‫ﺗﺮﻯ ﺃﻥ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻤﻜ ‪‬ﻮﻥ ﺍﻟﺪﻻﱄ ﻫﻲ ﺇﺳﻨﺎﺩ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺪﻻﱄ ﺍﳌﻼﺋﻢ ﻟﻠﻤﺘﻮﺍﻟﻴﺎﺕ‬
‫ﺍﻟﱵ ﻳﻮﻟﺪﻫﺎ ﺍﻟﺘﺮﻛﻴﺐ ﺑﻮﺍﺳﻄﺔ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺮﻛﺒﻴﺔ ﻋﻠﻰ ﺃﻥ ﻳﺘﻢ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬
‫ﺿﺮﺏ ﺯﻳﺪ ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺍﳌﺒﻨﻴﺔ‬ ‫ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺩﻭﻥ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ‪ ،‬ﻓﺠﻤﻠﺔ ‪‬‬
‫ﺿﺮﺏ "ﺃ" ﺯﻳﺪﺍ ﺣﻴﺚ ‪-‬ﺃ‪ -‬ﳎﻬﻮﻝ‪ ،‬ﻓﻬﺎﺗﺎﻥ ﺍﳉﻤﻠﺘﺎﻥ ﺍﳌﺮﺗﺒﻄﺘﺎﻥ ﺑﻘﺎﻋﺪﺓ ﲢﻮﻳﻠﻴﺔ‬ ‫ﻟﻠﻤﻌﻠﻮﻡ ‪‬‬
‫ﺗﺮﺟﻌﺎﻥ ﺇﱃ ﺑﻨﻴﺔ ﺩﻻﻟﻴﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻣﻊ ﺃ ﹼﻥ ﺍﻷﻭﱃ ﻣﺒﻨﻴﺔ ﻟﻠﻤﺠﻬﻮﻝ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﺒﻨﻴﺔ ﻟﻠﻤﻌﻠﻮﻡ؛ ﺃﻱ‬
‫ﻣﻊ ﺍﺧﺘﻼﻓﻬﻤﺎ ﺳﻄﺤﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻫﻮ ﺍﳉﺎﻋﻞ ﰲ ﺇﺳﻨﺎﺩ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺪﻻﱄ ﺇﱃ ﺍﻟﺒﻨﻴﺔ‬
‫ﺍﻟﻌﻤﻴﻘﺔ‪.1‬‬

‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ‪:‬‬

‫ﺗﺴﻌﻰ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺇﱃ ﻣﻌﺮﻓﺔ ﻛﻴﻔﻴﺔ ﺍﺭﺗﺒﺎﻁ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺪﻻﻟﻴﺔ ﻣﻊ ﺑﻌﻀﻬﺎ ﺩﺍﺧﻞ ﺍﳉﻤﻞ‬
‫ﻟﻠﺘﻌﺒﲑ ﻋﻠﻰ ﻣﻌﺎﻥ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﳌﻌﺮﻓﺔ ﺫﻟﻚ ﰎ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﺍﻛﺮﺓ‬
‫ﺍﻟﺪﻻﻟﻴﺔ ﺑﻘﻮﺍﻋﺪ ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﳌﻔﺎﻫﻴﻢ ﺩﺍﺧﻞ ﺍﳉﻤﻞ‪ ،‬ﻭﺍﻟﱵ ﺗﻜﻔﻞ ﻟﻨﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺗﻮﻟﻴﺪ ﲨﻞ‬
‫ﺫﺍﺕ ﻣﻌﲎ‪.‬‬

‫ﻭﻳﻨﻈﺮ‬ ‫‪ 1‬ﻳﻨﻈﺮ ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﺪﻻﻟﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺟﺤﻔﺔ‪ ،‬ﺩﺍﺭ ﺗﻮﺑﻘﺎﻝ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ ‪، 2000‬ﺹ‪.72،73،76،77‬‬
‫ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ‪ ،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ‪ ،‬ﺹ‪.54‬‬

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‫ﻭﻗﺪ ﺍﺭﺗﺒﻄﺖ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺑﻜﻞ ﻣﻦ ﺗﺸﻮﻣﺴﻜﻲ ﻭ ﻣﺎﻙ ﻛﺎﻭﱄ‬
‫ﻭﻟﻴﻜﻮﻑ‪ ،‬ﻭﻓﻠﻤﻮﺭ‪ ،‬ﻭﺍﳌﻔﺎﺭﻗﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍ‪‬ﻤﻮﻋﺔ ﺍﻷﺧﲑﺓ ﻭﺗﺸﻮﻣﺴﻜﻲ ﺣﺎﺻﻠﺔ ﰲ ﺍﳊﺪ‬
‫ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻧﺒﺼﺮ ﺑﻪ ﻣﺪﻯ ﻣﺴﺎﳘﺔ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻨﺤﻮﻱ ﻭﺍﻟﻌﻨﺼﺮ ﺍﻟﺪﻻﱄ ﰲ ﺗﻮﻟﻴﺪ ﺍﳉﻤﻞ‪.‬‬
‫ﻭﻗﺪ ﺗﻘﺮﺭ ﺃﻥ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻤﻴﻖ ﺍﻟﺬﻱ ﻳﻮﻟﺪﻩ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻨﺤﻮﻱ ﻳﻀﻢ ﻛﺎﻓﺔ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ‬
‫ﺍﻟﻼﺯﻣﺔ ﻟﻠﺘﻔﺴﲑ ﺍﻟﺪﻻﱄ‪ ،‬ﻋﻠﻰ ﺣﲔ ﻳﺄﺧﺬ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺪﻻﱄ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻣﻬﺎﻡ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺘﺎﻡ‬
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‫ﻭﺫﻟﻚ ﺑﺎﻟﺘﻌﺎﻣﻞ ﻣﻊ ﳐﺮﺟﺎﺕ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻨﺤﻮﻱ‪.‬‬

‫ﻓﻠﻮ ﻋﻘﺪﻧﺎ ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﲨﻠﺔ ‪‬ﺣ ﹼﻄﻢ ﺯﻳﺪ ﺍﳉﻬﺎﺯ‪ ،‬ﻭ ‪‬ﺣ ﹼﻄﻤﺖ ﺍﳌﻄﺮﻗﺔ ﺍﳉﻬﺎﺯ ﳔﻠﺺ ﺇﱃ ﺃﻥ‬
‫ﺍﻟﺒﻨﺎﺀ ﻳﻌﻮﺯﻩ ﻋﻼﻗﺎﺕ ﻣﻌﻴﻨﺔ ﻳﻌﻴﻬﺎ ﺃﺑﻨﺎﺀ ﺍﻟﻠﻐﺔ؛ ﻷ ﹼﻥ ﻣﻨﻄﻮﻕ ﺍﳉﻤﻠﺘﲔ ﺟﻌﻞ ﻛﹼﻠﺎ ﻣﻦ ﺯﻳﺪ‬
‫ﻭﺍﳌﻄﺮﻗﺔ ﻓﺎﻋﻼ‪ ،‬ﻟﺬﻟﻚ ﺗﻘﺮﺭ ﺇﳚﺎﺩ ﺃﻭ ﺇﺛﺮﺍﺀ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻠﻐﻮﻱ ﺑﺄﺩﻭﺍﺕ ﺗﺴﺘﻄﻴﻊ ﺍﻟﻨﻔﺎﺫ ﺃﻋﻤﻖ‬
‫ﺇﱃ ﻟﺐ ﺍﻟﻈﺎﻫﺮﺓ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﺗﺸﻮﻣﺴﻜﻲ ﻳﺆ ﹼﻛﺪ ﺃﻥ ﻧﻈﺮﻳﺘﻪ ﻻ ﲢﺘﻤﻞ ﻣﻀﺎﻣﲔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺴﻴﺎﻕ ﺍﻟﺮﻣﺰﻱ‬
‫ﻟﻠﺘﺮﺗﻴﺐ ﺍﻟﻔﻌﻠﻲ ﺍﻟﺬﻱ ﺗﺘﻮﻟﺪ ﺑﻪ ﺍﳉﻤﻞ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺸﻐﻞ ﺍﻟﺸﺎﻏﻞ ﻫﻮ ﺭﺳﻢ ﻭﺭﺻﺪ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ‬
‫ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﻨﺤﻮﻳﺔ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻫﺬﺍ ﻛﺎﻥ ﻣﺪﻋﺎﺓ ﻟﻠﺘﻮﺟﻪ ﺇﱃ ﺩﺭﺍﺳﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻤﻴﻖ »ﻷ ﹼﻥ ﺍﻟﺒﻨﺎﺀ‬
‫ﺍﻟﻌﻤﻴﻖ ﳝﺜﻞ ﳐﺮﺟﺎﺕ ﻗﻮﺍﻋﺪ ﺗﺮﺍﻛﻴﺐ ﺍﻟﻌﺒﺎﺭﺍﺕ ﰲ ﺻﻮﺭﺓ ﳝﻜﻦ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﺃﻥ‬
‫ﺗﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻟﻜﻲ ﺗﻘﺪﻡ ﻟﻨﺎ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺴﻄﺤﻲ ﺍﻟﻨﻬﺎﺋﻲ ﻟﻠﺠﻤﻞ«‪ .2‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻳﻜﻔﻞ ﺍﻟﺒﻨﺎﺀ‬
‫ﺍﻟﻌﻤﻴﻖ ﺑﺮﺑﻂ ﺍﳌﻌﺎﱐ ﻭﺍﻷﺻﻮﺍﺕ‪ ،‬ﻭﻣﺮﺩ ﺫﻟﻚ ﺍﺣﺘﻮﺍﺅﻩ ﻟﻜﻞ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ ﳓﻮﻳﺔ‬
‫ﻭﺩﻻﻟﻴﺔ‪.‬‬

‫ﺇﻥ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺭﻛﺰﺕ ﺍﻫﺘﻤﺎﻣﻬﺎ ﻋﻠﻰ ﺍﻟﻮﻇﻴﻔﺔ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﻳﺸﻐﻠﻬﺎ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻤﻴﻖ‬
‫ﻭﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﻟﻌﻤﻞ ﻛﺤﻠﻘﺔ ﻭﺻﻞ ﺑﲔ ﺍﻟﻌﻼﻣﺎﺕ ﺍﳌﻠﻔﻮﻇﺔ )ﺍﻷﺻﻮﺍﺕ( ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﺑﺬﻟﻚ‬
‫ﻓﻬﻲ ‪‬ﻤﻞ ﻣﺴﺄﻟﺔ ﻛﻴﻔﻴﺔ ﺍﻧﺘﻘﺎﻝ ﺍﳌﺮﺀ ﻣﻦ ﲡﺴﻴﺪﺍﺕ ﺍﳌﻌﲎ ﺍﻟﻜﺎﻣﻨﺔ ﺇﱃ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺴﻄﺤﻲ‬

‫‪ 1‬ﻳﻨﻈﺮ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺟﻮﺩﻳﺖ ﺟﺮﻳﻦ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺟﱪ‪ ،‬ﺹ ‪.177‬‬
‫‪ 2‬ﻳﻨﻈﺮ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺟﻮﺩﻳﺖ ﺟﺮﻳﻦ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺟﱪ‪ ،‬ﺹ‪.179‬‬

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‫ﺍﻟﻨﻬﺎﺋﻲ ﻟﻠﺠﻤﻞ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﺃﻱ ﺇ ﹼﻥ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺃﺑﺪﺕ ﺍﻫﺘﻤﺎﻣﺎ ﻛﺒﲑﺍ ﺑﻮﺻﻒ ﺍﳌﻌﺎﱐ‬
‫ﺍﳌﺨﺒﻮﺀﺓ ﻭﺭﺍﺀ ﺍﳉﻤﻞ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﺮﺳﻢ ﺧﺮﻳﻄﺔ ﻟﻌﻼﻗﺎﺕ ﺍﳌﻌﲎ ﺑﺎﻟﺒﻨﺎﺀ‬
‫ﺍﻟﺴﻄﺤﻲ‪.‬‬

‫ﻭﰲ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﻣﺎ ﰎ ﻣﻼﺣﻈﺘﻪ ﻋﻠﻰ ﺍﻟﻨﻈﺮﻳﺘﲔ ﺍﻟﺪﻻﻟﻴﺘﲔ‪ ،‬ﺃ ﹼﻥ ﺍﻷﻭﱃ ﻻ ﺗﻌﻄﻲ ﻟﻠﺪﻻﻟﺔ‬
‫ﺇﻻ ﺩﻭﺭﺍ ﺗﻔﺴﲑﻳﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺘﺤﺎﻭﻝ ﺃﻥ ﺗﱪﺭ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﻻ ﻳﻠﻴﻖ ﺑﺎﳌﻜ ‪‬ﻮﻥ‬
‫ﺍﻟﺪﻻﱄ‪ ،‬ﺇﻥ ﺍﳌﻜﻮﻥ ﺍﻟﺪﻻﱄ ﲝﺴﺐ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺴﺆﻭﻝ ﻋﻦ ﺗﻮﻟﻴﺪ ﺍﳉﻤﻞ ﻭﺍﲣﺎﺫﻫﺎ‬
‫ﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﺗﺘﺨﺬﻩ ﰲ ﺍﻟﺘﺮﻛﻴﺐ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺟﺰﺀﺍ ﻣﻬ ‪‬ﻤﺎ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﻟﻴﺲ ﺳﻮﻯ‬
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‫ﺍﻧﻌﻜﺎﺱ ﻟﻠﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ‪.‬‬

‫ﻭ‪‬ﺬﺍ ﳔﻠﺺ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﻌﲎ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻣﻨﻈﻮﺭ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺑﻨﻴﺔ ﲢﻤﻞ‬
‫ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺮ ‪‬ﻣﺰﺓ ﺫﻫﻨﻴﺎ ﻋﻨﺪ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺘﻴﺢ ﺍﻟﺒﺤﺚ ﰲ ﺍﲡﺎﻫﲔ‪ ،‬ﺍﻻﲡﺎﻩ‬
‫ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺬﻫﻦ ﺇﱃ ﺍﻟﻠﻐﺔ‪ ،‬ﺃﻱ ﺍﻟﺒﺤﺚ ﰲ ﻃﺒﻴﻌﺔ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺬﻫﲏ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﻭﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ‬
‫ﻣﻦ ﺍﻟﻠﻐﺔ ﺇﱃ ﺍﻟﺬﻫﻦ ﺃﻱ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﰲ ﺇﻃﺎﺭ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺪﻻﻟﻴﺔ‪.‬‬

‫ﻧﻈﺮﻳﺔ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ ‪:Les champs Sémantiques‬‬

‫ﻋﺮﻑ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﳊﺪﻳﺚ ﻋ ‪‬ﺪﺓ ﳏﺎﻭﻻﺕ ﻟﻮﺿﻊ ﻣﻨﻬﺞ ﻳﻔﻴﺪ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺪﻻﱄ‬
‫ﺍﻟﻮﺻﻔﻲ‪ ،‬ﻭﺃﻫﻢ ﻫﺬﻩ ﺍﶈﺎﻭﻻﺕ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺇﻃﺎﺭ ﻧﻈﺮﻳﺔ ﺍﳊﻘﻞ ﺍﻟﺪﻻﱄ ﺃﻭ ﺍ‪‬ﺎﻝ ﺍﻟﺪﻻﱄ‬
‫ﺗﻘﻮﻝ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺑﺄﻥ ﺍﳌﺪﺧﻞ ﺍﻟﻠﺴﺎﱐ )ﺍﻟﻜﻠﻤﺔ( ﻳﺘﺤﺪﺩ ﺩﻻﻟﺘﻪ ﺑﺒﺤﺜﻪ ﻣﻊ ﺃﻗﺮﺏ ﺍﳌﺪﺍﺧﻞ‬
‫ﺇﻟﻴﻪ ﰲ ﺇﻃﺎﺭ ﳎﻤﻮﻋﺔ ﺩﻻﻟﻴﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﻣﺆﺍ ‪‬ﺩﻩ ﺃﻥ ﺍﳊﻘﻞ ﺍﻟﺪﻻﱄ ﻳﺘﺴﻢ ﻭﻳﺘﻤﻴﺰ‬
‫ﺑﺎﳋﺼﻮﺻﻴﺔ ﺍﻟﺘﺼﻨﻴﻔﻴﺔ‪ ،‬ﲝﻴﺚ ﻳﺮﺍﻋﻰ ﻓﻴﻪ ﻭﺿﻊ ﺍﳌﺪﺍﺧﻞ ﰲ ﺃﻧﺴﺎﻕ ﺑﻨﻮﻳﺔ ﻭﻓﻖ ﻋﻼﺋﻖ ﺩﻻﻟﻴﺔ‬
‫ﻣﺸﺘﺮﻛﺔ؛ ﺃﻱ ﺇﺩﻣﺎﺝ ﺍﻟﻮﺣﺪﺍﺕ ﺍﳌﻌﺠﻤﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ ﰲ ﻣﻜﻮﻧﺎ‪‬ﺎ ﺍﻟﺪﻻﻟﻴﺔ ﰲ ﺣﻘﻞ ﺩﻻﱄ‬

‫‪ 1‬ﻳﻨﻈﺮ ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﺪﻻﻟﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺟﺤﻔﺔ‪ ،‬ﺹ ‪.78‬‬

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‫ﻭﺍﺣﺪ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ ﻛﻠﻤﺎﺕ ﺍﻷﻟﻮﺍﻥ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻘﻊ ﲢﺖ ﺍﳌﺼﻄﻠﺢ ﺍﻟﻌﺎﻡ "ﻟﻮﻥ" ﻭﺗﻀﻢ‬
‫ﺍﻷﺑﻴﺾ‪ ،‬ﺍﻷﺳﻮﺩ ﺍﻷﺧﻀﺮ‪...‬‬

‫ﻭﻗﺪ ﺣ ‪‬ﺪ ﺟﻮﺭﺝ ﻣﻮﻧﺎﻥ)‪ (G.Mounin‬ﺍﳊﻘﻞ ﺍﻟﺪﻻﱄ ﺑﺄﻧﻪ »ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻮﺣﺪﺍﺕ‬

‫ﺍﳌﻔﺮﺩﺍﺗﻴﺔ ﺍﻟﱵ ﺗﺸﻜﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﻨﺘﻤﻴﺔ ﺇﱃ ﻣﻔﺎﻫﻴﻢ ﺩﻻﻟﻴﺔ ﲢ ‪‬ﺪﺩ ﺍﳊﻘﻞ«‪.1‬‬
‫ﻭﻳﺘﻢ ﺗﻜﻮﻳﻦ ﺍﳊﻘﻞ ﺍﻟﺪﻻﱄ ﻋﻦ ﻃﺮﻳﻖ ﺭﺻﺪ ﺍﳌﻔﺮﺩﺍﺕ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﻨﺘﻤﻴﺔ ﺇﱃ ﻣﻔﺎﻫﻴﻢ‬
‫ﺩﻻﻟﻴﺔ ﺃﻭ ﻗﻄﺎﻉ ﻣﺘﻜﺎﻣﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﺎﺋﻤﺔ ﺍﻟﱵ ﹼﰎ ﲨﻌﻬﺎ ﺗﺸﲑ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﻭﺣﺪﺍﺕ ﺗﺮﺗﺒﻂ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﲟﻔﻬﻮﻡ ﻋﺎﻡ ﻭﺷﺎﻣﻞ‪ ،‬ﻳﻘﻮﻡ ﺑﺪﻭﺭﻩ ﺑﺘﺤﺪﻳﺪ ﺍﳌﺴﺎﺣﺔ ﺍﳌﻔﻬﻮﻣﻴﺔ ﻟﻜﻞ ﻭﺣﺪﺓ‪.‬‬

‫ﻭﻫﺬﺍ ﺃﺣﺎﻟﻨﺎ ﻋﻠﻰ ﺃﻥﹼ ﺍﳊﻘﻞ ﺍﻟﺪﻻﱄ ﻳﻌﻮ‪‬ﻝ ﰲ ﺃﺩﺍﺋﻪ ﺍﻟﺘﺼﻨﻴﻔﻲ ﻋﻠﻰ ﻓﻜﺮﺓ ﺍﻟﺘﻀﻤﲔ‬
‫ﺃﻭ ﺍﻻﺣﺘﻮﺍﺀ‪ Inclusion‬ﲝﻴﺚ ﻳﺮﺍﻋﻰ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻌﺎﻡ ﺍﳌﻮ ‪‬ﺣﺪ ﻟﻠﻤﺪﺍﺧﻞ‪ ،‬ﻓﺎﻷﺑﻴﺾ ﻭﺍﻷﺧﻀﺮ‬
‫ﻭﺍﻷﺳﻮﺩ ﳚﻤﻌﻬﻢ ﻣﻔﻬﻮﻡ ﻋﺎﻡ ﻭﺷﺎﻣﻞ ﳝﺴﺢ ﺍﻟﻔﻀﺎﺀ ﺍﻹﺩﺭﺍﻛﻲ ﺑﻠﻔﻆ ﺟﺎﻣﻊ ﻫﻮ ﺍﻟﻠﻮﻥ‬
‫ﻭ‪‬ﺬﺍ ﺗﺒ‪‬ﻴﻦ ﺃﻧﻪ ﻟﻜﻲ ﺗﻔﻬﻢ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ ﳚﺐ ﺃﻥ ﺗﻔﻬﻢ ﻛﺬﻟﻚ ﳎﻤﻮﻋﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﺼﻠﺔ ‪‬ﺎ‬
‫ﺩﻻﻟﻴﺎ ﺃﻱ ﺇ ﹼﻥ ﻣﻮﻗﻊ ﺍﻟﻜﻠﻤﺔ ﺑﲔ ﺃﺧﻮﺍ‪‬ﺎ ﰲ ﺍﳊﻘﻞ ﻳﻌﲏ ﺩﺭﺟﺔ ﻣﻦ ﲢﺮﻳﺮ ﻣﻌﻨﺎﻫﺎ ﻭﻫﺬﺍ ﺍﻹﻃﺎﺭ‬
‫ﺍﻟﻨﻈﺮﻱ ﺃﺭﺷﺪﻧﺎ ﺇﱃ ﺃ ﹼﻥ ﻧﻈﺮﻳﺔ ﺍﳊﻘﻞ ﺍﻟﺪﻻﱄ ﻧﺸﺄﺕ ‪-‬ﺃﺳﺎﺳﺎ‪ -‬ﰲ ﻇﻞ ﻣﺒﺪﺇ ﺍﻟﻘﻴﻤﺔ ﺍﻟﺬﻱ‬
‫ﺍﻗﺘﺮﺣﻪ ﻭﻧﺎﺩﻯ ﺑﻪ ﺩﻱ ﺳﻮﺳﲑ‪.‬‬

‫ﻓﻘﺪ ﺃﻭﺿﺢ ﺃ ﹼﻥ ﺍﻟﻔﺮﺱ ﻋﻠﻰ ﻃﺎﻭﻟﺔ ﺍﻟﺸﻄﺮﻧﺞ ﻫﻮ ﻓﺮﺱ ﻟﻴﺲ ﺑﺴﺒﺐ ﺃﻱ ﺻﻔﺔ ﻭﺭﺍﺛﻴﺔ‬
‫ﻣﺜﻞ‪ :‬ﺍﻟﺸﻜﻞ ﻭﺍﳊﺠﻢ‪ ،‬ﻭﻟﻜﻦ ﺑﺴﺒﺐ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻔﻌﻠﻪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻄﻊ ﺍﻷﺧﺮﻯ‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﻋﻠﻰ ﺍﻟﻄﺎﻭﻟﺔ‪ 2.‬ﻟﻘﺪ ﺭﻛﹼﺰ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻼﺋﻘﻲ ﺃﻭ ﺍﻻﺭﺗﺒﺎﻃﻲ ‪Relationnel‬‬
‫ﻟﻠﻐﺔ ﻣﺆﻛﺪﺍ ﻋﻠﻰ ﺃ ﹼﻥ ﲦﺔ ﻓﺮﻭﻗﺎ ﻓﻘﻂ ﻻ ﺣﺪﻭﺩﺍ ﺛﺎﺑﺘﺔ‪ ،‬ﻭﻫﻨﺎ ﻏﺪﺕ ﻗﻴﻤﺔ ﺍﻟﻜﻠﻤﺔ ﻋﻨﺼﺮﺍ‬

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‫‪Clefs pour la sémantique ; G. Mounin. Paris. 1972 .p56.‬‬
‫‪ 2‬ﻳﻨﻈﺮ ﳏﺎﺿﺮﺍﺕ ﰲ ﻋﻠﻢ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﺮﺩﻳﻨﺎﻧﺪ ﺩﻱ ﺳﻮﺳﲑ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻗﻨﻴﲏ‪ ،‬ﺹ ‪ ،150-142‬ﻭﻳﻨﻈﺮ ﺃﻳﻀﺎ ﻋﻠﻢ‬
‫ﺍﻟﺪﻻﻟﺔ ﺇﻃﺎﺭ ﺟﺪﻳﺪ‪ ،‬ﺑﺎﳌﺮ‪ ،‬ﺗﺮ‪ :‬ﺻﱪﻱ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺹ ‪.111‬‬

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‫ﻭﺍﺣﺪﺍ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﳌﻌﲎ ﻭﺗﺰﺩﺍﺩ ﻓﺎﻋﻠﻴﺔ ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ ﻋﻨﺪﻣﺎ ﺗﺘﺼﻞ ﺍﻟﻜﻠﻤﺔ ﺑﻐﲑﻫﺎ ﻣﻦ‬
‫ﺍﻟﻜﻠﻤﺎﺕ‪.‬‬
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‫ﻭﻃﺮﻳﻘﺔ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﺗﺘﻠﺨﺺ ﻧﻘﺎﻃﻬﺎ ﰲ ﺍﻵﰐ‪:‬‬
‫‪ -1‬ﺇﻥ ﳎﻤﻮﻋﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻠﻐﺔ ﺍﳌﻌﻴﻨﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﺘﺴﻠﺴﻠﺔ ‪‬ﻤﻮﻋﺔ ﻛﻠﻤﺎﺕ‬
‫)ﺃﻭ ﺣﻘﻮﻝ ﺩﻻﻟﻴﺔ(‪ ،‬ﻭﻛ ﹼﻞ ﻣﻨﻬﺎ ﻳﻐﻄﻲ ﳎﺎﻻ ﳏﺪﺩﺍ ﳊﻘﻞ ﺍﳌﻔﺎﻫﻴﻢ )ﺣﻘﻮﻝ ﺍﻟﺘﺼﻮﺭﺍﺕ(‪.‬‬
‫‪ -2‬ﻛﻞ ﺣﻘﻞ ﻣﻦ ﻫﺬﻩ ﺍﳊﻘﻮﻝ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻌﺠﻤﻴﺎ ﺃﻡ ﺗﺼﻮﺭﻳﺎ ﻳﺘﻜﻮﻥ ﻣﻦ‬
‫ﻭﺣﺪﺍﺕ ﻣﺘﻘﺎﺭﺑﺔ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻣﺜﻞ ﲡﺎﻭﺭ ﺣﺠﺎﺭﺍﺕ ﺍﻟﻔﺴﻴﻔﺴﺎﺀ‪.‬‬
‫‪ -3‬ﺇ ﹼﻥ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﲢﺪﺩ ﻣﻦ ﺧﻼﻝ ﻋﺪﺩﻫﺎ ﻭﻣﻮﻗﻌﻬﺎ ﰲ ﺍﳊﻘﻞ ﺍﻟﻜﻠﻲ‪ ،‬ﻓﻼ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﳌﺴﺘﻤﻊ ﺃﻥ ﳛﺪﺩ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻌﺮﻑ ﺑﻘﻴﺔ ﻛﻠﻤﺎﺕ ﺍﳊﻘﻞ‪ ،‬ﻭﻣﺪﻯ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﱵ ﺗﺮﺑﻂ ﺑﻴﻨﻬﺎ‪.‬‬

‫ﻭﻟﻨﻈﺮﻳﺔ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ ﺃﺳﺲ ﺗﻮﻇﻒ ﻭﺃﻧﻮﺍﻉ ﺗﺘﻔﺮﻉ ﻣﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﳍﺎ ﻭﻇﺎﺋﻒ‬
‫ﺇﺟﺮﺍﺋﻴﺔ ﻣﻌﺠﻤﻴﺔ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﲡﻠﻴﻬﺎ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﲟﺼﻄﻠﺢ ﻣﻐﺎﻳﺮ‪ ،‬ﻫﻮ‬
‫ﻣﻌﺎﺟﻢ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺃﻭ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻫﻲ ﺻﺎﳊﺔ ﻟﺘﻄﺒﻖ ﻋﻠﻰ ﻣﻌﺎﺟﻢ ﺍﻷﻟﻔﺎﻅ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﳝﻜﻦ‬
‫ﺃﻥ ﻧﺘﺒﲔ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺒﻨﺎﺀﺍﺕ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃ‪ -‬ﺍﻷﺳﺲ‪:‬‬
‫ﻟﻘﺪ ﺣﺪﺩ ﻋﻠﻤﺎﺀ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺲ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺮﺍﻋﻰ ﰲ ﺇﻃﺎﺭ ﻫﺬﻩ‬
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‫ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ -‬ﻻ ﻭﺣﺪﺓ ﻣﻌﺠﻤﻴﺔ ‪ Lexème‬ﻋﻀﻮ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺣﻘﻞ‪.‬‬
‫‪ -‬ﻻ ﻭﺣﺪﺓ ﻣﻌﺠﻤﻴﺔ ﻻ ﺗﻨﺘﻤﻲ ﺇﱃ ﺣﻘﻞ ﻣﻌ‪‬ﻴﻦ‪.‬‬
‫‪ -‬ﻻ ﻳﺼﺢ ﺇﻏﻔﺎﻝ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺬﻱ ﺗﺮﺩ ﻓﻴﻪ ﺍﻟﻜﻠﻤﺔ‪.‬‬

‫‪ 1‬ﻳﻨﻈﺮ ﺃﺻﻮﻝ ﺗﺮﺍﺛﻴﺔ ﰲ ﻧﻈﺮﻳﺔ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ‪ ،‬ﺃﲪﺪ ﻋﺰﻭﺯ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﲢﺎﺩ ﻛﺘﺎﺏ ﺍﻟﻌﺮﺏ‪ ،2002 ،‬ﺩﻣﺸﻖ‪ ،‬ﺹ‪.46-45‬‬
‫‪ 2‬ﻳﻨﻈﺮ ﺍﻟﺘﻮﻟﻴﺪ ﺍﻟﺪﻻﱄ‪ ،‬ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﺯﻫﺮﺍﺀ ﺍﻟﺸﺮﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ ‪.16‬‬

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 ‫‪ -‬ﺍﺳﺘﺤﺎﻟﺔ ﺩﺭﺍﺳﺔ ﺍﳌﻔﺮﺩﺍﺕ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺗﺮﻛﻴﺒﻬﺎ ﺍﻟﻨﺤﻮﻱ‪.‬‬
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‫ﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﺃ ﹼﻥ ﺍﺧﺘﻴﺎﺭ ﺍﳊﻘﻞ ﰲ ﺍﻟﻮﺳﻂ ﺍﻟﻠﺴﺎﱐ ﳛﺘﻜﻢ ﺇﱃ‪:‬‬
‫‪ -1‬ﺍﳊﺪﺱ‪:‬‬
‫ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﻨﻄﻠﻖ ﻣﻦ ﻣﺪﻭ‪‬ﻧﺔ ﰎ ﺍﻧﺘﻘﺎﺅﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﻟﻀﺒﻂ ﻣﺎ ﻓﻌﻠﻪ ﺍﻟﻠﺴﺎﱐ‬
‫ﺍﻟﻔﺮﻧﺴﻲ ﺟﻮﺭﺝ ﻣﻮﻧﺎﻥ ﺣﻴﻨﻤﺎ ﻋﻜﻒ ﻋﻠﻰ ﺣﺼﺮ ﻭﺭﺻﺪ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻜ ‪‬ﻮﻥ‬
‫ﺑﻨﻴﺔ ﺍﳊﻘﻞ ﺍﻟﺪﻻﱄ ﻟﻠﺤﻴﻮﺍﻧﺎﺕ ﺍﻷﻟﻴﻔﺔ‪ ،‬ﻓﻘﺪ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺗﺴﺠﻴﻞ ﻛﻞ ﺍﳌﺼﺎﺩﻓﺎﺕ ﺍﻟﱵ ﳍﺎ‬
‫ﻋﻼﻗﺔ ﺑﺎﳊﻘﻞ ﻣﻦ ﺧﻼﻝ ﻣﻌﺎﻳﺸﺘﻪ ﻟﻠﻮﺳﻂ ﺍﻟﻠﺴﺎﱐ‪.‬‬
‫‪ -2‬ﻣﻘﺎﻳﻴﺲ ﻣﻮﺿﻮﻋﻴﺔ‪:‬‬
‫ﺇﻥ ﳏﺎﻭﻟﺔ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﻋﻤﻞ ﺗﻄﺒﻴﻘﻲ ﻫﺎﺩﻑ ﻟﻠﺤﻘﻞ ﺍﻟﺪﻻﱄ ﻻ ﺑﺪ ﺃﻥ ﻻ ﳛﺘﻜﻢ ﻓﻴﻬﺎ‬
‫ﺍﻟﺒﺎﺣﺚ ﺇﱃ ﺍﳊﺪﺱ ﻓﻘﻂ‪ ،‬ﻭﺇﳕﺎ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻘﺎﻳﻴﺲ ﺗﺴﻬﻢ ﰲ ﺣﺼﺮ‬
‫ﺍﻷﻧﺴﺎﻕ ﺍﻟﻌﻼﺋﻘﻴﺔ‪ ،‬ﻭﺗﻜﻔﻞ ﺑﻀﺒﻄﻬﺎ‪ ،‬ﻭﻃﺒﻴﻌﺔ ﻫﺬﻩ ﺍﳌﻘﺎﻳﻴﺲ ﻗﺪ ﺗﻜﻮﻥ ﻟﺴﺎﻧﻴﺔ ﻭﻗﺪ ﺗﻜﻮﻥ‬
‫ﻓﻮﻕ ﻟﺴﺎﻧﻴﺔ‪.‬‬

‫ﻭﺍﳌﻘﺎﻳﻴﺲ ﺍﻷﺧﲑﺓ ﻫﻲ ﻣﻘﺎﻳﻴﺲ ﺧﺎﺭﺟﺔ ﻋﻦ ﺑﻨﻴﺔ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻠﺴﺎﱐ ﺫﺍﺗﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻻ‬
‫ﲣﺮﺝ ﻋﻦ ﻛﻮ‪‬ﺎ ﻣﻘﺎﻳﻴﺲ ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﻓﺤﻘﻞ ﺍﻟﻘﺮﺍﺑﺔ ﻣﺜﻼ ﻳﺘﺤﺪﺩ ﺑﻮﺍﺳﻄﺔ ﻣﻘﻴﺎﺳﲔ ﻏﲑ‬
‫ﻟﺴﺎﻧﻴﲔ ﻟﻜﻨﻬﻤﺎ ﻣﻮﺿﻮﻋﻴﺎﻥ‪ ،‬ﻭﳘﺎ ﺍﻟﻘﺮﺍﺑﺔ ﺑﺎﳌﺼﺎﻫﺮﺓ ﻭﺍﻟﻘﺮﺍﺑﺔ ﺑﺎﻟﺪﻡ‪ ،‬ﻭﻫﺬﺍ ﻓﺮﺽ ﻋﻠﻰ‬
‫ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻠﺴﺎﻧﻴﲔ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻭﺍﻟﺒﻨﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪.‬‬

‫ﺃﻣ‪‬ﺎ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻓﻬﻲ ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻠﺴﺎﱐ ﻧﻔﺴﻪ‪ ،‬ﻓﻤﺎ ﻳﻘﺪﻣﻪ ﺍﳌﻌﺠﻢ‬
‫ﻭﺍﻟﺘﻔﺮﻳﻊ ﺍﳌﻮﺭﻓﻮﻟﻮﺟﻲ ﻭﺍﻟﺘﻔﺮﻳﻊ ﺍﻻﺷﺘﻘﺎﻗﻲ ﻣﻦ ﺗﻔﺴﲑﺍﺕ ﻣﺎ ﻫﻲ ﺇ ﹼﻻ ﺁﻟﻴﺎﺕ ﻟﺒﻨﺎﺀ ﺍﳊﻘﻞ‬
‫ﺍﻟﺪﻻﱄ‪ ،‬ﻭﻗﺪ ﺫﻫﺐ ﻭﺃﻛﹼﺪ ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ ﺇﱃ ﺃ ﹼﻥ ﲦﺔ ﺿﻮﺍﺑﻂ ﻋﺎﻣﺔ ﲢﻜﻢ ﺑﻨﺎﺀ ﺍﳊﻘﻞ‬
‫‪2‬‬
‫ﺗﺘﺠﻠﻰ ﰲ ﺛﻼﺙ ﲰﺎﺕ‪:‬‬

‫‪ 1‬ﻳﻨﻈﺮ ﻣﺒﺎﺣﺚ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪ ،‬ﺃﲪﺪ ﺣﺴﺎﱐ‪ ،‬ﺹ‪.166-165‬‬

‫‪ 2‬ﻳﻨﻈﺮ ﺍﻟﺘﻮﻟﻴﺪ ﺍﻟﺪﻻﱄ‪ ،‬ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﺹ‪.18-17‬‬

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‫‪ -1‬ﺍﻟﺴﻤﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ‪ :‬ﺣﻴﺚ ﻳﻘﻮﻡ ﻛﻞ ﺣﻘﻞ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﺍﻟﺘﺼﻮﻳﺮﻳﺔ ﺃﻭ ﺍﻟﺴﻤﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ‪ ،‬ﺍﻟﱵ ﺗﺸﺘﺮﻙ ﻓﻴﻬﺎ ﻭﺣﺪﺍﺕ ﺍﳊﻘﻞ‪ ،‬ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﺍﻟﺘﺼﻮﻳﺮﻳﺔ ﻟﻘﻴﺎﻡ ﺍﳊﻘﻞ ﻫﻲ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻴﻬﺎ ﲰﺎﺕ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ‪.‬‬
‫‪ -2‬ﺍﻟﺴﻤﺎﺕ ﺍﳌﺮﻛﺰﻳﺔ‪ :‬ﻫﻲ ﲰﺎﺕ ﺗﺘﺼﻒ ﺑﺎﻟﺘﺪﺭﺝ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺗﺪﺭﺝ‬
‫ﻓﺮﻭﻕ ﺍﻷﻟﻮﺍﻥ‪ ،‬ﻭﰲ ﺗﺪﺭﺝ ﻋﻼﻗﺔ ﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﺮﺽ‪.‬‬
‫‪ -3‬ﺍﻟﺴﻤﺎﺕ ﺍﻟﻨﻤﻄﻴﺔ‪ :‬ﻭﻫﻲ ﲰﺎﺕ ﲣﻀﻊ ﻟﻼﺳﺘﺜﻨﺎﺀ ﺑﺼﻮﺭﺓ ﻣﻨﻔﺼﻠﺔ ﻭﻃﺒﻴﻌﺘﻬﺎ‬
‫ﻏﲑ ﻣﺘﺪﺭﺟﺔ‪ ،‬ﻓﺴﻤﺔ ﺃﺭﺑﻌﺔ ﺃﺭﺟﻞ ﰲ ﻣﻌﲎ ﻛﺮﺳﻲ ﳝﻜﻦ ﺃﻥ ﺗﺴﺘﺜﲎ ﰲ ﺣﺎﻟﺔ ﺍﻟﻜﺮﺳﻲ ﺫﻱ‬
‫ﺛﻼﺛﺔ ﺃﺭﺟﻞ‪.‬‬

‫ﺏ‪ -‬ﺍﻷﻧﻮﺍﻉ‪:‬‬
‫‪1‬‬
‫ﻳﻘﺴﻢ ﺍﻟﻠﺴﺎﻧﻴﻮﻥ ﻭﺍﻟﺪﻻﺋﻠﻴﻮﻥ ﺍﶈﺪﺛﻮﻥ ﺍﳊﻘﻞ ﺍﻟﺪﻻﱄ ﺇﱃ ﺃﻧﻮﺍﻉ‪ ،‬ﻫﻲ‪:‬‬
‫‪ -‬ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﺮﺍﺩﻓﺔ‪ ،‬ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﻀﺎﺩﺓ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃ ﹼﻥ ﺍﻟﻜﻠﻤﺔ ﺗﻔﺴﺮ ﺑﻀﺪﻫﺎ‬
‫ﻓﺎﻟﻠﻮﻥ ﺍﻷﺳﻮﺩ ﻳﺴﺘﺪﻋﻲ ﺍﻷﺑﻴﺾ‪ ،‬ﻭﻳﻌﺪ ﺟﻮﻟﺰ ‪ A.Jolles‬ﺃﻭ‪‬ﻝ ﻟﺴﺎﱐ ﻳﺬﻫﺐ ﺇﱃ ﺃﻥ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﺮﺍﺩﻓﺔ ﻭﺍﻟﺘﻀﺎﺩ ﻣﻦ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ‪.‬‬
‫‪ -‬ﺍﻷﻭﺯﺍﻥ ﺍﻻﺷﺘﻘﺎﻗﻴﺔ ﻭﺗﺴﻤﻰ ﺃﻳﻀﺎ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﺼﺮﻓﻴﺔ‪ ،‬ﺩﻭﺭﻫﺎ ﻳﻜﻤﻦ ﰲ‬
‫ﺗﺼﻨﻴﻒ ﺍﻟﻮﺣﺪﺍﺕ ﰲ ﺍ‪‬ﺎﻝ ﺍﻟﺼﺮﰲ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﳝﻜﻦ ﲤﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‬
‫ﺃﻛﺜﺮ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺎﻟﻌﻼﻣﺔ ﺍﻟﺼﺮﻓﻴﺔ ‪‬ﻣ ﹾﻔﻌ‪‬ﻞ ﰲ ﻣﻔﻬﻮﻣﻬﺎ ﺍﻟﻌﺎﻡ ﺗﺪﻝ ﻋﻠﻰ ﺍﻵﻻﺕ‬
‫ﺨﻴ‪‬ﻂ‪.‬‬
‫ﺍﳌﺴﺘﻌﻤﻠﺔ ﺍﳌﺘﺪﺍﻭﻟﺔ ﳓﻮ‪ :‬ﻣ‪‬ﺒﺮ‪‬ﺩ‪ ،‬ﻣ‪‬ﻨﺠ‪‬ﻞ‪ ،‬ﻣ ﹾﻘﻮ‪‬ﺩ‪ ،‬ﻣ ‪‬‬
‫‪ -‬ﺃﺟﺰﺍﺀ ﺍﻟﻜﻼﻡ ﻭﺗﺼﻨﻴﻔﺎﺗﻪ ﺍﻟﻨﺤﻮﻳﺔ‪.‬‬
‫‪ -‬ﺍﳊﻘﻮﻝ ﺍﻟﺴﻨﺠﻤﺎﺗﻴﺔ ﺃﻭ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﺗﺸﻤﻞ ﳎﻤﻮﻋﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﻓﻴﻤﺎ‬
‫ﺑﻴﻨﻬﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻣﻊ ﻋﺪﻡ ﻭﻗﻮﻋﻬﺎ ﰲ ﺍﳌﻮﻗﻊ ﺍﻟﻨﺤﻮﻱ ﻧﻔﺴﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ‬
‫ﺑﻮﺭﺯﺝ ‪ W.Porzig‬ﺃﻭ‪‬ﻝ ﻣﻦ ﻋﲎ ﺑﺪﺭﺱ ﻫﺬﻩ ﺍﳊﻘﻮﻝ‪ ،‬ﺇﺫ ﺍﻫﺘﻢ ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ 1‬ﻳﻨﻈﺮ ﺃﺻﻮﻝ ﺗﺮﺍﺛﻴﺔ ﰲ ﻧﻈﺮﻳﺔ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ‪ ،‬ﺃﲪﺪ ﻋﺰﻭﺯ‪ ،‬ﺹ‪ .17-16‬ﻭﻳﻨﻈﺮ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﺃﲪﺪ ﻋﻤﺮ ﳐﺘﺎﺭ‪ ،‬ﺹ‪.80‬‬

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 ‫ﻧﺒﺎﺡ‬ ‫ﻛﻠﺐ‬
‫ﺻﻬﻴﻞ‬ ‫ﻓﺮﺱ‬
‫ﺗﻔﺘﺢ‬ ‫ﺯﻫﺮﺓ‬

‫‪ -‬ﺍﳊﻘﻮﻝ ﺍﳌﺘﺪﺭﺟﺔ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻳﺮﺍﺩ ‪‬ﺎ ﻭﺟﻮﺩ ﺗﺪﺭﺝ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻓﻘﺪ ﺗﺮﺩ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺍﻷﻋﻠﻰ ﺇﱃ ﺍﻷﺳﻔﻞ‪ ،‬ﺃﻭ ﺍﻟﻌﻜﺲ‪ ،‬ﺃﻭ ﺗﺮﺑﻂ ﺑﲔ ﺑﻨﺎﻫﺎ ﻗﺮﺍﺑﺔ ﺩﻻﻟﻴﺔ‪ ،‬ﻓﺎﳌﻠﻔﻮﻅ‬
‫ﺇﻧﺴﺎﻥ ﻫﻮ ﻣﻔﻬﻮﻡ ﻋﺎﻡ ﻳﺘﻀﻤﻦ ﻣﻔﺎﻫﻴﻢ ﺻﻐﺮﻯ )ﺍﻟﺮﺃﺱ‪ ،‬ﺍﻟﺼﺪﺭ‪ ،‬ﺍﻟﺒﻄﻦ‪ ،‬ﺍﻟﻴﺪ‪ ،‬ﺍﻟﺮﹺﺟﻞ( ﻫﺬﻩ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺼﻐﺮﻯ ﺑﺪﻭﺭﻫﺎ ﺗﺘﺠﺰﺃ ﺇﱃ ﻣﻔﺎﻫﻴﻢ ﺃﻛﺜﺮ ﺩﻧﻮﺍﹰ‪ ،‬ﻓﺎﻟﻴﺪ ﲢﻮﻱ )ﺍﻹ‪‬ﺎﻡ‪ ،‬ﺍﻟﺴﺒﺎﺑﺔ‬
‫ﺍﳋﻨﺼﺮ‪ ،‬ﺍﻟﺒﻨﺼﺮ‪ ،‬ﺍﻟﻮﺳﻄﻰ‪ ،‬ﺍﻷﻇﺎﻓﺮ‪.(...‬‬

‫ﲡﻠﻴﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﺍﻟﺘﺮﺍﺙ‪:‬‬

‫ﺇ ﹼﻥ ﳏﺎﻭﻟﺔ ﺍﻻﺿﻄﻼﻉ ﺑﺪﺭﺍﺳﺔ ﻣﻌﺠﻤﻴﺔ ﺗﺴﺘﻨﺪ ﺃﻭ ﺗﻌ ‪‬ﻮﻝ ﻋﻠﻰ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ ﺃﻣﺮ ﻗﺪ‬
‫ﺗﻨ‪‬ﺒﻪ ﺇﻟﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻠﻐﻮﻳﲔ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺬﻳﻦ ﺻﻨﻔﻮﺍ ﻣﺎ‬
‫ﻳﺴﻤﻰ ﲟﻌﺎﺟﻢ ﺍﳌﻌﺎﱐ ﺃﻭ ﺍﳌﻮﺿﻮﻋﺎﺕ‪ ،‬ﻭﻫﻲ ﺍﳌﻌﺎﺟﻢ ﺍﻟﱵ ﲤﺘﺪ ﺟﺬﻭﺭﻫﺎ ﰲ ﺍﻟﺘﺮﺍﺙ ﺇﱃ ﺑﺪﺍﻳﺔ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﺍﳍﺠﺮﻱ‪ ،‬ﻭﺍﻛﺘﻤﻠﺖ ﻣﻊ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﻟﻌﻞ ﺃﻗﺪﻡ ﻣﻌﺠﻢ ﻳﺄﺧﺬ ‪‬ﺬﻩ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﻫﻮ ﻣﻌﺠﻢ "ﺍﻟﻐﺮﻳﺐ ﺍﳌﺼﻨﻒ" "ﻷﰊ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ‬
‫ﺳﻼﻡ")‪224‬ﻫـ(‪ ،1‬ﰒ ﻳﺄﰐ "ﺍﳌﺨﺼﺺ" "ﻻﺑﻦ ﺳﻴﺪﻩ ﺍﻷﻧﺪﻟﺴﻲ")‪457‬ﻫـ( ﺑﻮﺻﻔﻪ ﺃﻫﻢ‬
‫ﺍﳌﻌﺎﺟﻢ ﺍﻟﱵ ﺗﻄﻮﺭﺕ ﰲ ﻇﻠﻬﺎ ﻧﻈﺮﻳﺔ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ‪ ،‬ﻭﺇﻃﻼﻕ ﻟﻐﻮﻳﻴﻨﺎ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻻﲡﺎﻩ ﻣﺼﻄﻠﺢ ﻣﻌﺎﺟﻢ ﺍﳌﻌﺎﱐ ﻣﺮﺩﻩ ﺍﳍﺪﻑ ﺍﻟﺪﻻﱄ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﲢﻘﻘﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﻃﻼﻕ‬
‫ﺍﻟﺜﺎﱐ ﻣﻌﺎﺟﻢ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺳﺒﺒﻪ ﺍﳌﻨﻬﺞ ﺍﳌﺘﺒﻊ ﰲ ﺗﺮﺗﻴﺐ ﻣﻔﺮﺩﺍﺕ ﺍﻟﺮﺻﻴﺪ ﺍﻟﻠﻐﻮﻱ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﺍﻟﺮﺻﻴﺪ ﺍﳌﻌﺮﰲ ﺍﻟﺬﻱ ﺗﺮﻛﻪ ﺍﻷﺳﻼﻑ ﻟﻮﺟﺪﻧﺎ ﺃﻥ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﺘﺒﻊ ﻣﻨﻬﺞ‬
‫ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ ﻛﺜﲑﺓ‪ ،‬ﻓﻨﺠﺪ ﻣﺜﻼ‪:‬‬

‫‪ 1‬ﻳﻨﻈﺮ ﻧﻈﺮﻳﺎﺕ ﻣﻦ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﳉﻴﻼﱄ ﺣﻼﻡ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺩﺱ ﺍﻟﻌﺪﺩ‬
‫ﺍﻷﻭ‪‬ﻝ‪ ،‬ﳏﺮﻡ‪ -‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪1425‬ﻩ‪ ،‬ﺍﺑﺮﻳﻞ –ﻳﻮﻧﻴﻮ ‪ ،2004‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺹ ‪.233‬‬

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 ‫ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻛﺘﺐ ﰲ ﻫﺬﺍ ﺍﳊﻘﻞ ﻛﻞ ﻣﻦ‪:‬‬ ‫‪-‬‬
‫ﺍﻟﺸﻔﻖ‬ ‫ﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴﻞ)‪206‬ﻫـ(‪.‬‬ ‫‪-‬‬
‫ﻗﻄﺮﺏ)‪210‬ﻫـ(‪.‬‬ ‫‪-‬‬
‫ﺃﺑﻮ ﻋﺒﻴﺪﺓ)‪210‬ﻫـ(‪.‬‬ ‫‪-‬‬
‫ﺃﺑﻮ ﺯﻳﺪ)‪215‬ﻫـ(‪.‬‬ ‫‪-‬‬
‫ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺴﺠﺘﺎﱐ‪.‬‬ ‫‪-‬‬

‫‪ -‬ﺍﳊﺸﺮﺍﺕ‪ :‬ﻛﺘﺐ ﰲ ﻫﺬﺍ ﺍﳊﻘﻞ‬

‫‪ -‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻛﺘﺎﺏ ﺍﳊﻴﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ‪.‬‬
‫‪ -‬ﺍﻷﺻﻤﻌﻲ ﻛﺘﺎﺏ ﺍﻟﻨﺤﻞ ﻭﺍﻟﻌﺴﻞ‪.‬‬
‫‪ -‬ﺃﲪﺪ ﺑﻦ ﺣﺎﰎ ﻛﺘﺎﺏ ﺍﳉﺮﺍﺩ‪.‬‬
‫‪ -‬ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺴﺠﺘﺎﱐ ﻛﺘﺎﺏ ﺍﳊﺸﺮﺍﺕ ﻭﺍﳉﺮﺍﺩ ﻭﺍﻟﻨﺤﻞ ﻭﺍﻟﻌﺴﻞ‪.‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ ﺍﻟﱵ ﺍﲣﺬﺕ ﻣﻦ ﺍﳊﻘﻞ ﺍﻟﺪﻻﱄ ﻣﻨﻬﺎﺟﺎ ﳍﺎ‪.‬‬

‫ﻭﻫﻜﺬﺍ ﻓﻌﻞ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﻛﺘﺎﺑﻪ "ﻓﻘﻪ ﺍﻟﻠﻐﺔ" ﻓﻘﺪ ﺧﺺ ‪-‬ﻣﺜﻼ‪ -‬ﰲ ﺑﺎﺏ‬
‫ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﰲ ﺫﻛﺮ ﺿﺮﻭﺏ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﻟﻨﺒﺎﺕ‬
‫ﻭﺍﻟﺸﺠﺮ‪ ،‬ﻭﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﰲ ﺍﻷﻣﻜﻨﺔ ﻭﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ﰲ ﺍﻟﺜﻴﺎﺏ ﻭﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ ﰲ‬
‫ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻫﻜﺬﺍ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺜﻌﺎﻟﱯ ﰲ ﺍﳊﻘﻞ ﺍﻟﺬﻱ ﺃﻓﺮﺩﻩ ﰲ ﺗﻌﺪﻳﺪ ﺳﺎﻋﺎﺕ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻠﻴﻞ ‪:‬‬
‫)ﺳﺎﻋﺎﺕ ﺍﻟﻨﻬﺎﺭ( ﺍﻟﺸﺮﻭﻕ‪ ،‬ﰒ ﺍﻟﺒﻜﻮﺭ‪ ،‬ﰒ ﺍﻟﻐﺪﻭﺓ‪ ،‬ﰒ ﺍﻟﻀﺤﻰ‪ ،‬ﰒ ﺍﳍﺎﺟﺮﺓ‪ ،‬ﰒ ﺍﻟﻈﻬﲑﺓ‪ ،‬ﰒ‬
‫ﺍﻟﺮﻭﺍﺡ‪ ،‬ﰒ ﺍﻟﻌﺼﺮ ‪،‬ﰒ ﺍﻟﻘﺼﺮ‪ ،‬ﰒ ﺍﻷﺻﻴﻞ‪ ،‬ﰒ ﺍﻟﻌﺸﻲ‪ ،‬ﰒ ﺍﻟﻐﺮﻭﺏ‪).‬ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴﻞ( ﺍﻟﺸﻔﻖ‬
‫ﰒ ﺍﻟﻐﺴﻖ‪ ،‬ﰒ ﺍﻟﻌﺘﻤﺔ ﰒ ﺍﻟﺴﺪﻓﺔ ﰒ ﺍﳉﻬﻤﺔ‪ ،‬ﰒ ﺍﻟ ‪‬ﺰﻟﹼﺔ‪ ،‬ﰒ ﺍﻟﺰﻟﻔﺔ‪ ،‬ﰒ ﺍﻟﺒ‪‬ﻬﺮﺓ‪ ،‬ﰒ ﺍﻟﺴ‪‬ﺤﺮ‪ ،‬ﰒ‬
‫ﺍﻟﻔﺠﺮ‪ ،‬ﰒ ﺍﻟﺼﺒﺢ ‪،‬ﰒ ﺍﻟﺼﺒﺎﺡ"‪.1‬‬
‫ﻭﻟﻌﻞ ﺍﻟﺸﻜﻞ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻵﺗﻴﺔ ﻳﻮﺿﺢ ﺍﻷﻣﺮ ﺃﻛﺜﺮ‪:‬‬

‫‪ 1‬ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﺣﻘـ‪:‬ﻋﻤﺮ ﺍﻟﻄﺒﺎﻉ‪ ،‬ﺷﺮﻛﺔ ﺍﻷﺭﻗﻢ ﺑﻦ ﺃﰊ ﺍﻷﺭﻗﻢ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1999‬ﺍﻟﻜﻮﻳﺖ ﺹ‪..291‬‬

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 ‫ﺍﻟﻐﺴﻖ‬
‫ﺍﻟﺸﺮﻭﻕ‬
‫ﺍﻟﻌﺘﻤﺔ‬
‫ﺍﻟﺒﻜﻮﺭ‬
‫ﺍﻟﺴﺪﻓﺔ‬
‫ﺍﻟﻐﺪﻭﺓ‬
‫ﺍﳉﻬﻤﺔ‬
‫ﺍﻟﻀﺤﻰ‬
‫ﺍﻟ ‪‬ﺰﻟﹼﺔ‬
‫ﺍﳍﺎﺟﺮﺓ‬
‫ﺍﻟﺰﻟﻔﺔ‬
‫ﺍﻟﻈﻬﲑﺓ‬
‫ﺍﻟﺒ‪‬ﻬﺮﺓ‬ ‫ﺣﻘﻞ ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴﻞ‬ ‫ﺣﻘﻞ ﺳﺎﻋﺎﺕ ﺍﻟﻨﻬﺎﺭ‬
‫ﺍﻟﺮﻭﺍﺡ‬
‫ﺍﻟﺴ‪‬ﺤﺮ‬
‫ﺍﻟﻌﺼﺮ‬
‫ﺍﻟﻔﺠﺮ‬
‫ﺍﻟﻘﺼﺮ‬
‫ﺍﻟﺼﺒﺢ‬
‫ﺍﻷﺻﻴﻞ‬
‫ﺍﻟﺼﺒﺎﺡ‬
‫ﺍﻟﻌﺸﻲ‬
‫ﺍﻟﻐﺮﻭﺏ‬

‫ﻭﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺗﺼﻠﺢ ﻷﻥ ﺗﻜﻮﻥ ﻣﻨﻬﺠﺎ ﻧﻘﺮﺃ ﺑﻪ ﺍﻟﻨﺼﻮﺹ ﻭﺍﳌﺪﻭﻧﺎﺕ ﻓﻘﺪ‬
‫‪1‬‬
‫‪‬ﻭ ‪‬ﺟﻪ ﺇﻟﻴﻬﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻵﺭﺍﺀ ﺍﻟﻨﻘﺪﻳﺔ‪ ،‬ﻣﻦ ﺃﳘﻬﺎ‪:‬‬
‫‪ -‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺘﺒﺎﺩﻝ ﻭﲢﺪﻳﺪ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﳏﻴﻂ ﺍﳊﻘﻞ ﺍﻟﻮﺍﺣﺪ ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﻋﻼﻗﺘﻬﺎ ﺑﻐﲑﻫﺎ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﻳﺆﺩﻱ ﺇﱃ ﺻﻌﻮﺑﺎﺕ ﻣﻨﻄﻘﻴﺔ ﺣﻴﺚ ﻳﺪﺧﻞ ﺍﻟﺘﻌﺮﻳﻒ ﰲ ﺩﺍﺋﺮﺓ‪.‬‬
‫‪ -‬ﻻ ﺗﻮﺟﺪ ﺣﺪﻭﺩ ﺧﺎﺭﺟﻴﺔ ﻭﺍﺿﺤﺔ ﺑﲔ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ؛ ﻷﻥ ﺧﻴﻮﻁ ﺍﻟﺮﺑﻂ ﺑﲔ‬
‫ﺍﳊﻘﻮﻝ ﻣﺘﺼﻠﺔ ﻭﻟﻴﺴﺖ ﻣﻨﻘﻄﻌﺔ ﲤﺎﻣﺎ‪.‬‬
‫‪ -‬ﱂ ‪‬ﺗ‪‬ﺒ ‪‬ﻦ ﺍﻟﻨﻈﺮﻳﺔ ﻋﻠﻰ ﺃﺳﺲ ﺍﺳﺘﻘﺮﺍﺋﻴﺔ‪ ،‬ﻭﻻ ﻳﻌﺪﻭ ﺍﳊﻘﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﳕﻮﺫﺟﺎ ﻟﻐﻮﻳﺎ‬
‫ﳏﺘﻤﻼ‪.‬‬

‫‪ 1‬ﻳﻨﻈﺮ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ –ﺩﺭﺍﺳﺔ ﻧﻈﺮﻳﺔ ﻭﺗﻄﺒﻴﻘﻴﺔ – ﻓﺮﻳﺪ ﻋﻮﺽ ﺣﻴﺪﺭ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،2005‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ ‪.174‬‬

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 ‫ﻧﻈﺮﻳﺔ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﻜﻮﻳﲏ ﻟﻠﻤﻌﲎ‪:‬‬
‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﻜﻮﻳﲏ ﻟﻠﻤﻌﲎ ﻫﻮ ﺃﺳﺎﺱ ﻟﻌﻤﻞ ﻗﺎﻡ ﺑﻪ ﻛﺎﺗﺰ ﻭﻓﻮﺩﺭ‪ ،‬ﻭﻫﻮ ﻣﻨﻬﺞ ﻳﻌﺘﻤﺪ‬
‫ﰲ ﻣﻮﺿﻮﻋﻪ ﻋﻠﻰ ﲡﺰﺋﺔ ﺍﻟﻮﺣﺪﺍﺕ ﺍﳌﻌﺠﻤﻴﺔ ﺇﱃ ﻣﻜﻮﻧﺎ‪‬ﺎ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﲟﻌﲎ ﺩﺭﺍﺳﺔ ﺍﻟﺒﻨﻴﺔ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﳌﺪﻟﻮﻝ ﺍﻟﻮﺣﺪﺓ ﺍﳌﻌﺠﻤﻴﺔ ﺧﺎﺭﺝ ﺍﻟﺴﻴﺎﻕ ﺑﻄﺮﻳﻘﺔ ﺗﺴﻤﺢ ﺑﺎﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﻟﻌﺎﻡ ﺇﱃ‬
‫ﺍﳋﺎﺹ‪ .‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻣﻜﻮﻧﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ "ﺭﺟﻞ" ﻫﻲ )‪ +‬ﺣﻴﻮﺍﻥ ‪ +‬ﻋﺎﻗﻞ‪+‬‬
‫ﺫﻛﺮ‪ +‬ﺑﺎﻟﻎ( ﻭﻣﻜﻮﻧﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ "ﺍﻣﺮﺃﺓ" ﻫﻲ )‪ +‬ﺣﻴﻮﺍﻥ ‪ +‬ﻋﺎﻗﻞ‪ -‬ﺫﻛﺮ‪ +‬ﺑﺎﻟﻎ(‪.‬‬

‫ﺴﺮ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺃﻭ ﺍﳌﻜﻮﻧﺎﺕ‬

‫ﺣﻴﺚ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﻟﻠﻮﺣﺪﺓ ﺍﳌﻌﺠﻤﻴﺔ ﻳﻔ ‪‬‬
‫ﺍﶈﺪﺩﺓ ﻟﻠﻤﻌﲎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺗﻔﻴﺪﻧﺎ ﻭﺗﺴﻌﻔﻨﺎ ﺃﻛﺜﺮ ﰲ ﺗﻌﻴﲔ ﻧﻮﻉ ﺍﻟﻌﻼﻗﺔ‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﻣﻌﺎﱐ ﺍﻟﻮﺣﺪﺍﺕ ﺍﳌﻌﺠﻤﻴﺔ‪ ،‬ﻛﺄﻥ ﺗﻜﻮﻥ ﻋﻼﻗﺔ ﺗﺮﺍﺩﻑ‪ ،‬ﺃﻭ ﺗﻀﺎﺩ‪ ،‬ﺃﻭ ﺗﻀﻤﻦ‬
‫ﺃﻭ ﺍﺷﺘﻤﺎﻝ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﲡﺰﺋﺘﻬﺎ ﻟﻌﻨﺎﺻﺮ ﺍﻟﻜﻠﻤﺔ ﺗﻌﻮ‪‬ﻝ ﻋﻠﻰ ﳏﺪﺩﺍﺕ ﺗﻜﻮﻥ‬
‫ﻫﻲ ﺍﻟﺴﺒﻴﻞ ﺍﳌﻌﲔ ﰲ ﲢﻠﻴﻞ ﻭﺗﺒﻴﲔ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﺗﺸﻜﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺩﻻﻟﺘﻬﺎ‪ ،‬ﺃﻱ ﺇ ﹼﻥ ﺍﶈﺪﺩﺍﺕ ﺗﺴﻤﺢ ﻟﻨﺎ ﺑﺄﻥ ﻧﺮﻓﻊ ﺍﻟﻐﻤﻮﺽ ﻋﻦ ﺍﻟﻠﻔﻆ ﻭﺍﳉﻤﻠﺔ‬
‫‪1‬‬
‫ﻋﻤﻮﻣﺎ ﻭﻫﺬﻩ ﺍﶈﺪﺩﺍﺕ ﻫﻲ‪:‬‬

‫‪-1‬ﺍﶈﺪﺩ ﺍﻟﻨﺤﻮﻱ‪ :‬ﻭﻇﻴﻔﺘﻪ ﺍﳌﻨﻮﻃﺔ ﺑﻪ ﻫﻲ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺩﻻﻟﺘﲔ ﻟﺼﻴﻐﺔ ﻭﺍﺣﺪﺓ ﲝﻴﺚ‬

‫ﺗﺄﺧﺬ ﺇﺣﺪﺍﻫﺎ ﰲ ﺍﻟﺘﺮﻛﻴﺐ ﻭﻇﻴﻔﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻭﺍﻷﺧﺮﻯ ﻭﻇﻴﻔﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ‪.‬‬
‫‪-2‬ﺍﶈﺪﺩ ﺍﻟﺪﻻﱄ‪ :‬ﻭﻇﻴﻔﺘﻪ ﲣﺼﻴﺺ ﻣﻌﲎ ﺷﺎﻣﻞ ﻟﻜﻞ ﺗﺮﻛﻴﺐ‪ ،‬ﻭﺫﻟﻚ ﻳﺘﺄﺗﻰ ﻣﻦ‬
‫ﺧﻼﻝ ﺍﻟﺪﻻﻻﺕ ﺍﻟﻔﺮﺩﻳﺔ ﻟﻠﻤﻮﺭﻓﻤﺎﺕ‪ 2‬ﺍﻟﱵ ﺗﺆﻟﻔﻪ‪ ،‬ﻭﺗﺒﻌﺎ ﻟﻠﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗﺘﺄﻟﻒ ‪‬ﺎ‬
‫ﻫﺬﻩ ﺍﳌﻮﺭﻓﻤﺎﺕ‪ ،‬ﻭﻳﺘﻤﻴﺰ ﺍﶈﺪﺩ ﺍﻟﺪﻻﱄ ﺑﺄﻧ‪‬ﻪ ﻋﻨﺼﺮ ﻋﺎﻡ ﻳﺸﺘﺮﻙ ﺑﲔ ﻭﺣﺪﺍﺕ‬
‫ﻣﻌﺠﻤﻴﺔ ﺃﺳﺎﺳﻴﺔ‪.‬‬

‫‪ 1‬ﻳﻨﻈﺮ ﺍﻷﻟﺴﻨﻴﺔ)ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﳊﺪﻳﺚ( ﺍﳌﺒﺎﺩﺉ ﻭﺍﻷﻋﻼﻡ‪ ،‬ﻣﻴﺸﺎﻝ ﺯﻛﺮﻳﺎ‪ ،‬ﺍﳌﺆﺳﺴﺔ ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻁ‪ 2‬ﺳﻨﺔ‬
‫‪ ،1983‬ﺑﲑﻭﺕ‪ ،‬ﺹ ‪ .213‬ﻭﻳﻨﻈﺮ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﺃﲪﺪ ﳐﺘﺎﺭ ﻋﻤﺮ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﻁ‪ ،5‬ﺳﻨﺔ ‪ ،1998‬ﺍﻟﻘﺎﻫﺮﺓ ﺹ‪.116‬‬
‫‪ 2‬ﺍﳌﻮﺭﻓﺎﻡ ﻫﻮ‪ :‬ﺃﺻﻐﺮ ﻭﺣﺪﺓ ﲢﻤﻞ ﻣﻌﲎ ﺃﻭ ﻭﻇﻴﻔﺔ ﳓﻮﻳﺔ ‪ .‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﻟﻠﻐﺔ‪ ،‬ﳏﻤﻮﺩ ﻓﻬﻤﻲ ﺣﺠﺎﺯﻱ‪ ،‬ﺩﺍﺭ ﻗﺒﺎﺀ ‪1998‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.90‬‬

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‫‪-3‬ﺍﳌﻤﻴﺰ‪ :‬ﻫﻮ ﻋﻨﺼﺮ ﺧﺎﺹ ﻭﻣﺮﺗﺒﻂ ﲟﻌﲎ ﻣﻌﲔ ﻻ ﺍﺷﺘﺮﺍﻙ ﻓﻴﻪ‪ ،‬ﻭﻳﻘﻊ ﺩﺍﺋﻤﺎ ﰲ‬
‫ﺁﺧﺮ ﺍﻟﺴﻠﺴﻠﺔ‪.‬‬
‫ﻭﳝﻜﻦ ﺗﻮﺿﻴﺢ ﺍﶈﺪﺩﺍﺕ ﻣﻦ ﺧﻼﻝ ﺍﳌﺜﺎﻝ ﺍﻵﰐ‪:‬‬
‫ﺯﻳﺪ= ﺇﻧﺴﺎﻥ‪ +‬ﺫﻛﺮ‪ +‬ﺑﺎﻟﻎ‪ +‬ﺃﻋﺰﺏ‪ +‬ﻋﻼﻣﺔ ﺑﻮﺟﻬﻪ‪.‬‬
‫‪ -‬ﺍﶈﺪﺩ ﺍﻟﻨﺤﻮﻱ‪ :‬ﺯﻳﺪ ــ ﺍﺳﻢ‬
‫‪ -‬ﺍﶈﺪﺩ ﺍﻟﺪﻻﱄ‪:‬ﺇﻧﺴﺎﻥ‪ ،‬ﺫﻛﺮ‪ ،‬ﺑﺎﻟﻎ‪.‬‬
‫‪ -‬ﺍﶈﺪﺩ ﺍﳌﻤﻴﺰ‪ :‬ﺃﻋﺰﺏ‪ ،‬ﻋﻼﻣﺔ ﺑﻮﺟﻬﻪ‪.‬‬

‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺇﺳﻘﺎﻁ ﻛﺎﺗﺰ ﺍﻟﻔﺮﻕ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺑﲔ ﺍﶈﺪﺩ ﺍﻟﺪﻻﱄ ﻭﺍﳌﻤﻴﺰ ﺇ ﹼﻻ ﺃﻥ‬
‫ﺍﻟﺼﻌﻮﺑﺔ ﻣﺎ ﺗﺰﺍﻝ ﺑﺎﻗﻴﺔ ﺣﻮﻝ ﺗﻌﻤﻴﻢ ﻣﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﻜﻮﻳﲏ‪ ،‬ﻭﻟﻌﻞ ﺫﻟﻚ ﻣﺮﺩﻩ ﺃﻥ ﻋﺪﺩ‬
‫ﺍﶈﺪﺩﺍﺕ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻳﺒﺪﻭ ﲢﻜﻤﻴﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻨﻬﺞ ﺫﺍﺗﻪ ﻻ ﳝﻴﺰ ﺑﲔ ﺍﻟﺘﺮﺍﺩﻑ ﻭﺍﳌﺸﺘﺮﻙ‬
‫ﺍﻟﻠﻔﻈﻲ‪.‬‬
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‫ﻭﻳﻀﺎﻑ ﺇﱃ ﻧﻈﺮﻳﺔ ﻛﺎﺗﺰ ﻭﻓﻮﺩﺭ ﺛﻼﺛﺔ ﻃﺮﻕ ﺃﺧﺮﻯ ﻟﻠﺘﺤﻠﻴﻞ ﺍﳌﺆﻟﻔﺎﰐ ﻟﻠﻤﻌﲎ‪ ،‬ﻫﻲ‪:‬‬
‫‪ -‬ﺗﻘﻨﻴﺔ ﲢﻠﻴﻞ ﺍﳌﺮﺍﺟﻊ "ﺑﻮﺗﻴﻪ"‪. Pottier‬‬
‫‪ -‬ﺩﺭﺍﺳﺔ ﺗﻌﺮﻳﻔﺎﺕ ﺍﳌﻌﺎﺟﻢ "ﺟﻮﺭﺝ ﻣﻮﻧﺎﻥ"‪.Georges Mounin‬‬
‫‪ -‬ﺍﻻﺷﺘﻘﺎﻕ "ﺑﻴﺎﺭ ﻏﲑﻭ" ‪.Pierre Guiraud‬‬

‫ﺃ‪ -‬ﺗﻘﻨﻴﺔ ﲢﻠﻴﻞ ﺍﳌﺮﺍﺟﻊ‪:‬‬

‫ﺇﻥ ﲢﻠﻴﻞ ﺍﳌﻌﲎ ﺑﺘﺠﺰﺋﺘﻪ ﺇﱃ ﻋﻨﺎﺻﺮ ﰲ ﻫﺬﻩ ﺍﻟﺘﻘﻨﻴﺔ ﻗﺎﺋﻢ ﻋﻠﻰ ﺭﺑﻂ ﺍﻟﻠﻔﻆ ﲟﺮﺟﻌﻪ‬
‫‪2‬‬
‫ﺃﻱ ﺇﻥ ﻫﺬﻩ ﺍﻟﺘﻘﻨﻴﺔ ﺗﻌﻮ‪‬ﻝ ﻋﻠﻰ ﺍﳌﻼﺣﻈﺔ ﺍﳌﺒﺎﺷﺮﺓ ﰲ ﺣﺎﻟﺔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺍﶈﺴﻮﺳﺔ‬
‫ﻣﺜﻼ ﺍﳋﻄﻮﻁ ﺍﳋﻤﺴﺔ ﺍﻟﻮﺛﻴﻘﺔ ﺍﻟﺼﻠﺔ ﺩﻻﻟﻴﺎ ﺑﺎﻟﻮﺣﺪﺓ ﺍﳌﻌﺠﻤﻴﺔ ﻛﺮﺳﻲ‪ ،‬ﳝﻜﻦ ﲤﺜﻠﻬﺎ ﻋﻠﻰ‬
‫ﺷﻜﻞ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻵﺗﻴﺔ‪ + :‬ﻟﻪ ﺳﻨﺪ ‪ +‬ﻋﻠﻰ ﺃﺭﺟﻞ ‪ +‬ﻟﺸﺨﺺ ﻭﺍﺣﺪ‪ +‬ﻟﻠﺠﻠﻮﺱ‪ +‬ﲟﻮﺍﺩ‬

‫‪1‬ﻳﻨﻈﺮ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻛﻠﻮﺩ ﺟﲑﻣﺎﻥ ﻭﺭﳝﻮﻥ ﻟﻮﺑﻼﻥ‪ ،‬ﺗﺮ‪ :‬ﻧﻮﺭ ﺍﳍﺪﻯ ﻟﻮﺷﻦ‪ /‬ﺹ ‪.72-71‬‬
‫‪ 2‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.72-71‬‬

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‫ﺗﺮﻛﻴﺐ ﺻﻠﺒﺔﻭﻣﺎ ﳝﻴﺰ ﻫﺬﻩ ﺍﻟﺘﻘﻨﻴﺔ ﺃﻧ‪‬ﻬﺎ ﺗﺴﺎﻋﺪﻧﺎ ﻋﻠﻰ ﲢﻠﻴﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﱵ ﳍﺎ ﺣﻀﻮﺭ‬
‫ﻣﺮﺋﻲ ﰲ ﺣﲔ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﲤﺪﻧﺎ ﺑﺄﻱ ﺗﻔﺴﲑ ﻟﻠﻤﻠﻔﻮﻇﺎﺕ ﺍﻟﱵ ﻻ ﻣﺮﺟﻊ ﻓﻴﺰﻳﺎﺋﻲ ﳍﺎ‪.‬‬

‫ﺏ‪-‬ﺩﺭﺍﺳﺔ ﺗﻌﺮﻳﻔﺎﺕ ﺍﳌﻌﺠﻢ‪:‬‬

‫ﻳﻘﺘﺮﺡ ﺟﻮﺭﺝ ﻣﻮﻧﺎﻥ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﺍﳌﻌﺠﻢ ﳌﻌﺮﻓﺔ ﻣﺪﻯ ﻗﺎﺑﻠﻴﺔ ﺍﻟﻮﺣﺪﺍﺕ ﺍﳌﻌﺠﻤﻴﺔ‬
‫ﻭﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﻣﺪ‪‬ﻧﺎ ﲟﻌﻠﻮﻣﺎﺕ ﺣﻮﻝ ﺑﻨﻴﺔ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ‪ .1‬ﻣﺜﺎﻝ ﺫﻟﻚ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﳌﻔﺮﺩﺍﺕ ﺍﳋﺎﺻﺔ ﺑﺎﻟﺒﻴﻮﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻳﻌﻄﻴﻨﺎ ﻣﻌﺠﻢ ﻓﻘﻪ ﺍﻟﻠﻐﺔ ﻟﻠﺜﻌﺎﻟﱯ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺕ‬
‫‪2‬‬
‫ﺍﳋﺎﺻﺔ ﺑﺎﳌﺪﻟﻮﻝ‪:‬‬
‫ﻣﻦ ﺟﻠﻮﺩ ﻣﻦ‬ ‫ﻣﻦ‬ ‫ﻣﻦ‬ ‫ﻣﻦ‬ ‫ﻋﻠﻰ‬ ‫ﺍﻟﻮﺣﺪﺍﺕ‬
‫ﺑﻴﺖ‬
‫ﺣﺠﺮ‬ ‫ﺷﻌﺮ ﻳﺎﺑﺴﺔ‬ ‫ﻭﺑﺮ‬ ‫ﺻﻮﻑ‬ ‫ﺍﻷﺭﺽ‬ ‫ﺍﳌﻌﺠﻤﻴﺔ‬
‫‪-‬‬ ‫‪-‬‬ ‫‪-‬‬ ‫‪-‬‬ ‫‪+‬‬ ‫‪+‬‬ ‫‪+‬‬ ‫ﺧﺒﺎﺀ‬
‫‪-‬‬ ‫‪-‬‬ ‫‪-‬‬ ‫‪+‬‬ ‫‪-‬‬ ‫‪+‬‬ ‫‪+‬‬ ‫ﲜﺎﺩ‬
‫‪-‬‬ ‫‪-‬‬ ‫‪+‬‬ ‫‪-‬‬ ‫‪-‬‬ ‫‪+‬‬ ‫‪+‬‬ ‫ﻓﺴﻄﺎﻁ‬
‫‪-‬‬ ‫‪+‬‬ ‫‪-‬‬ ‫‪-‬‬ ‫‪-‬‬ ‫‪+‬‬ ‫‪+‬‬ ‫ﺸ ‪‬ﻊ‬
‫ﹶﻗ ‪‬‬
‫‪+‬‬ ‫‪-‬‬ ‫‪-‬‬ ‫‪-‬‬ ‫‪-‬‬ ‫‪+‬‬ ‫‪+‬‬ ‫ﺃﻓﹾﻨﺔ‬

‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺘﻘﻨﻴﺔ ﺗﺰﻭﺩﻧﺎ ﲟﻌﻠﻮﻣﺎﺕ ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺇ ﹼﻻ ﺃﻧ‪‬ﻬﺎ ﰲ‬
‫ﺍﻟﺘﺤﻠﻴﻞ ﺗﻄﺮﺡ ﻣﺸﻜﻠﺔ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﻌﺎﺟﻢ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﳏﺪﻭﺩﻳﺔ ﺍﻟﺘﺤﻠﻴﻞ ﻟﻠﺘﻌﺮﻳﻔﺎﺕ‪.‬‬

‫ﺝ‪ -‬ﺍﻻﺷﺘﻘﺎﻕ‪:‬‬
‫ﻻﺣﻆ ﺑﻴﺎﺭ ﻏﲑﻭ ﺃ ﹼﻥ ﺗﻘﻨﻴﺔ ﲢﻠﻴﻞ ﺍﳌﺮﺟﻊ ﻭﺗﻘﻨﻴﺔ ﺩﺭﺍﺳﺔ ﺗﻌﺮﻳﻔﺎﺕ ﺍﳌﻌﺠﻢ ﻣﺎ ﳘﺎ ﺇ ﹼﻻ‬
‫ﺻﺮﺍﻉ ﺑﲔ ﺍﻟﺸﻜﻼﻧﻴﺔ ﺍﻟﱵ ﺗﺮ ﹼﻛﺰ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﺴﻄﺤﻲ ﰲ ﺗﻔﺴﲑ ﺍﻟﻮﺣﺪﺓ ﺍﳌﻌﺠﻤﻴﺔ‬
‫ﻭﺍﻟﻌﻘﻼﻧﻴﺔ ﺍﻟﱵ ﺗﺮ ﹼﻛﺰ ﻋﻠﻰ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺬﻫﻨﻴﺔ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﻣﺒﺪﺃ ﺛﺎﻟﺚ‬

‫‪ 1‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.78-77‬‬

‫‪2‬ﻓﻘﻪ ﺍﻟﻠﻐﺔ ‪،‬ﺍﻟﺜﻌﺎﻟﱯ ‪،‬ﺹ‪.268-267‬‬

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‫ﲰﻰ ﺑﻴﺎﺭ ﻏﲑﻭ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺑﺎﻻﺷﺘﻘﺎﻕ‪ ،‬ﻭﺍﳌﺮﺍﺩ‬
‫ﻳﻘﻒ ﺑﻴﻨﻬﻤﺎ ﻳﻜﻮﻥ ﳑﻴﺰﺍ ﳌﻨﻄﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻗﺪ ‪‬‬
‫ﺑﻪ ﺍﻟﺘﻌﺮﻳﻒ ﺃﻭ ﺍﻟﺘﺼﻨﻴﻒ ﺍﻻﺷﺘﻘﺎﻗﻲ ﻟﻠﻜﻠﻤﺎﺕ‪.1‬‬

‫ﻭﺍﻻﺷﺘﻘﺎﻕ ﲝﺚ ﻣﻮﺟﻪ ﳓﻮ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ‪-‬ﻣﻦ ﻏﲑ ﺇﳘﺎﻝ ﻟﻠﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ‪ -‬ﻭﻫﺬﺍ ﻣﺎ‬

‫ﺟﻌﻞ ﻫﺬﻩ ﺍﶈﺎﻭﻟﺔ ﺗﺮ ﹼﻛﺰ ﻋﻠﻰ ﻓﺮﺿﻴﺔ ﺃ ﹼﻥ ﺍﻟﻠﻐﺔ ﺇﻧﺘﺎﺝ ﺑﺸﺮﻱ ﻭﺗﺎﺭﳜﻲ‪ ،‬ﳛﺘﻢ ﻋﻠﻴﻨﺎ ﺍﻟﺒﺤﺚ‬
‫ﻋﻦ ﻣﻨﻄﻖ ﻟﺴﺎﱐ ﳐﺘﻠﻒ ﻋﻦ ﻣﻨﻄﻖ ﺍﳌﻨﺎﻃﻘﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈ ﹼﻥ ﻣﻌﲎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﻨﻄﻮﻗﺔ ﺃﻭ‬
‫ﺍﳌﻜﺘﻮﺑﺔ ﻣﺮﺗﺒﻄﺔ ﲟﺎﺩﺓ ﺍﺷﺘﻘﺎﻗﻬﺎ‪ ،‬ﺃﻱ ﺇ ﹼﻥ ﺩﻻﻟﺔ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺗﺴﺘﻠﺰﻡ ﺿﺮﻭﺭﺓ ﺍﻷﺻﻞ‬
‫ﺍﻻﺷﺘﻘﺎﻗﻲ ﻟﻠﻜﻠﻤﺔ‪ ،‬ﻳﻘﻮﻝ ﺑﻴﺎﺭ ﻏﲑﻭ‪ »:‬ﺇ ﹼﻥ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺘﺤﺘﻴﺔ ﻟﻠﻤﻨﻬﺞ ﺗﻜﻤﻦ ﰲ ﺃ ﹼﻥ ﺍﳌﻀﻤﻮﻥ‬
‫ﺍﳌﻌﻨﻮﻱ ﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﻳﺮﺗﺒﻂ ﺑﻌﻼﻗﺔ ﻣﻊ ﺃﺻﻠﺔ ﺍﻟﻜﻠﻤﺔ«‪.2‬‬

‫ﻓﺎﻟﻘﻴﻤﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﲤﻨﺤﻬﺎ ﺍﻟﻘﻮﺍﻧﲔ ﻟﻠﺒﺎﺣﺚ ﺍﻟﻠﺴﺎﱐ ﻫﻲ ﺃ ﹼﻥ ﺍﳌﻔﺎﻫﻴﻢ ﺗﻮﺿﻊ‬

‫ﺑﻮﺿﻮﺡ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻻﺷﺘﻘﺎﻗﻲ‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺇﻧﺸﺎﺀ ﻣﻔﺎﻫﻴﻢ ﺃﻭ ﺗﺼﻮﺭﺍﺕ‬
‫‪‬ﻣﻜ ‪‬ﻮﻧﺔ‪- ،‬ﰲ ﺍﻟﻌﺎﺩﺓ‪-‬ﻣﻦ ﺍﻟﺴﻤﺎﺕ ﺍﻟﻌﺎﺩﻳﺔ ﻟﻠﻤﻌﲎ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﺍﻟﺘﺪﺑﲑﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ‬
‫ﻟﺘﺸﻜﻴﻞ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳉﺪﻳﺪﺓ ﺍﳌﻌﺒ‪‬ﺮﺓ ﻋﻦ ﺍﳌﻈﺎﻫﺮ ﺍﳌﺨﺘﻠﻔﺔ ﳌﻔﻬﻮﻡ ﺍﻟﻜﻠﻤﺔ‪.3‬‬
‫ﻓﺎﳌﺎﺩﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ "ﻋﺮﺽ" ﺗﻔﺴﺮ ﰲ ﻣﺪﻭﻧﺔ ﺍﺑﻦ ﻓﺎﺭﺱ "ﺍﳌﻘﺎﻳﻴﺲ" ﺑﺬﻛﺮ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻌﺎﻣﺔ‬
‫ﺍﻟﱵ ﳒﺪﻫﺎ ﰲ ﲨﻴﻊ ﻣﺸﺘﻘﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪ »:‬ﺍﻟﻌﲔ ﻭﺍﻟﺮﺍﺀ ﻭﺍﻟﻀﺎﺩ ﺑﻨﺎﺀ‬
‫ﺗﻜﺜﺮ ﻓﺮﻭﻋﻪ‪ ،‬ﻭﻫﻲ ﻣﻊ ﻛﺜﺮ‪‬ﺎ ﺗﺮﺟﻊ ﺇﱃ ﺃﺻﻞ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﻌﺮﺽ ﺍﻟﺬﻱ ﳜﺎﻟﻒ ﺍﻟﻄﻮﻝ‪،‬‬
‫ﻭﻣﻦ ﺣﻘﻖ ﺍﻟﻨﻈﺮ ﻭﺩﻗﻘﻪ ‪‬ﻋ‪‬ﻠ ‪‬ﻢ ﺻﺤﺔ ﻣﺎ ﻗﻠﻨﺎﻩ«‪.4‬‬

‫‪ 1‬ﻳﻨﻈﺮ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﺑﻴﺎﺭ ﻏﲑﻭ‪ ،‬ﺗﺮ‪ :‬ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ‪ ،‬ﺩﺍﺭ ﻃﻼﺱ‪ ،‬ﺳﻨﺔ ‪ ،1992‬ﺩﻣﺸﻖ‪ ،‬ﺹ ‪.181‬‬
‫‪ 2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪.182‬‬
‫‪ 3‬ﻳﻨﻈﺮ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻛﻠﻮﺩ ﺟﲑﻣﺎﻥ ﻭﺭﳝﻮﻥ ﻟﻮﺑﻼﻥ‪ ،‬ﺗﺮ‪ :‬ﻧﻮﺭ ﺍﳍﺪﻯ ﻟﻮﺷﻦ‪ ،‬ﺹ‪.81‬‬
‫‪ 4‬ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻣﺎﺩﺓ ﻋﺮﺽ‪ ،‬ﺹ‪.754‬‬

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 ‫ﻧﻈﺮﻳﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ‪:‬‬
‫ﺗﺮﺗﺒﻂ ﻧﻈﺮﻳﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ ﰲ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻵﻧﻴﺔ ﺑﺎﻟﻔﻴﻠﺴﻮﻑ ﺃﻭﺳﱳ ‪J.L.Austin‬‬
‫ﻭﺗﻘﺘﺮﺡ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﲢﻠﻴﻞ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﻠﻔﻮﻇﺔ ﻭﺍﳌﻌﲎ ﺍﻟﻨﺎﺗﺞ ﻋﻨﻬﺎ ﺃﺩﺍﺓ ﺇﺟﺮﺍﺋﻴﺔ‬
‫ﺗﻜﻮﻥ ﻫﻲ ﺍﳌﻨﻄﻠﻖ ﻭﺍﻷﺳﺎﺱ ﺍﻟﻔﺎﻋﻞ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﺗﺘﻤﺜﻞ ﻫﺬﻩ ﺍﻷﺩﺍﺓ ﰲ ﺍﳌﻮﺭﻭﺙ ﺍﻟﻠﺴﺎﱐ‬
‫‪1‬‬
‫ﺍﻟﺘﺪﺍﻭﱄ ﰲ ﺍﻟﻔﻌﻞ )‪ (ACT‬ﻣﻦ ﺣﻴﺚ ﺇﻧ‪‬ﻪ ﺍﻟﻨﺸﺎﻁ ﺍﳌﻤﻜﻦ ﺇﳒﺎﺯﻩ ﺑﺘﻠﻔﻈﻨﺎ ﻟﻨﻮﻉ ﻣﻦ ﺍﳉﻤﻞ‪.‬‬

‫ﻭﻣﻔﺎﺩ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺮﺋﻴﺴﺔ ﺍﻟﱵ ﺩﺍﻓﻊ ﻋﻨﻬﺎ ﺃﻭﺳﱳ ﺩﻓﺎﻋﺎ ﻣﺴﺘﻤﻴﺘﺎ ﺃ ﹼﻥ ﲢﺪﻳﺪ ﺍﻟﻔﻌﻞ‬
‫ﺍﻟﻠﻐﻮﻱ )ﻓﻌﻞ ﺍﻟﻜﻼﻡ( ﺍﻟﺬﻱ ﻧﻮﻇﻒ ﻟﻪ ﺑﺼﻮﺭﺓ ﺍﻧﺘﻈﺎﻣﻴﺔ ﲨﻠﺔ ﻣﻌﻴﻨﺔ‪-‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻄﻴﻨﺎ‬
‫ﻭﳝﻨﺤﻨﺎ ﻣﻌﲎ ﺗﻠﻚ ﺍﳉﻤﻠﺔ‪ ،‬ﻓﺄﻧﺎ ﻋﻨﺪﻣﺎ ﺃﺗﻠﻔﻆ ﻗﺎﺋﻼ‪ :‬ﻧﻌﻢ ﺇﱐ ﺃﻗﺒﻞ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺮﺃﺓ‬
‫ﺯﻭﺟﱵ ﺍﻟﺸﺮﻋﻴﺔ ﳚﺐ ﺍﻹﻗﺮﺍﺭ ﻫﻨﺎ ﺃﱐ ﻋﻨﺪﻣﺎ ﺃﺗﻠﻔﻆ ﻭﺃﲢﺪﺙ ‪‬ﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺄﻧﺎ ﰲ ﺣﺎﻝ‬
‫ﺇﳒﺎﺯ ﺷﻲﺀ ﻣﺎ‪ ،‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺩﻕ ﰲ ﺣﺎﻝ ﺇﺑﺮﺍﻡ ﺍﻟﺰﻭﺍﺝ ﺃﻛﺜﺮ ﳑﺎ ﺃﻧﺎ ﰲ ﺣﺎﻝ ﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﺸﻲﺀ‪،‬‬
‫ﻭ‪‬ﺬﺍ ‪ ،‬ﺍﻟﻔﻌﻞ ﺍﻹﳒﺎﺯﻱ ﻻ ﻳﻜﻮﻥ ﻧﺎﺟﺤﺎ ﺩﻭﻥ ﺃﻥ ﳛﺪﺙ ﺗﺄﺛﲑﺍ ﻋﻠﻰ ﺍﳌﺨﺎﻃﺐ‪.2‬‬

‫ﻭﻗﺪ ﻣ‪‬ﻴﺰ ﺃﻭﺳﱳ ﺑﲔ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻜﻼﻣﻴﺔ‪.3‬‬

‫ﺃ‪ -‬ﻓﻌﻞ ﻗﻮﱄ ‪ :locutoire‬ﻭﻫﻮ ﻓﻌﻞ ﺍﻟﺘﻠﻔﻆ ﲜﻤﻠﺔ ﻣﻊ ﺷﺮﻁ ﺍﻹﻓﺎﺩﺓ‪ ،‬ﺃﻱ ﺇ‪‬ﻧﻪ ﻓﻌﻞ‬
‫ﻟﻘﻮﻝ ﺷﻲﺀ ﻣﺎ‪ ،‬ﻳﺮﺍﻋﻰ ﻓﻴﻪ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻳﻼﺣﻆ ﻋﱪ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻜﻼﻣﻴﺔ ﻋﺪﻡ‬
‫ﺇﺑﺪﺍﺀ ﺍﻫﺘﻤﺎﻡ ﺑﺎﻟﺸﺨﺺ ﺍﳌﺘﻜﹼﻠﻢ ﻓﺎﻋﻞ ﺍﻟﻌﺒﺎﺭﺓ‪.‬‬
‫ﺏ‪ -‬ﻓﻌﻞ ﺇﳒﺎﺯﻱ ‪ :illocutoire‬ﻳﺮﺍﺩ ﺑﻪ ﺍﳊﺪﺙ ﺍﻟﺬﻱ ﻳﻘﺼﺪﻩ ﺍﳌﺘﻜﻠﻢ ﺑﺎﳉﻤﻠﺔ‬
‫ﻛﺎﻷﻣﺮ ﻭﺍﻟﺘﺤﺬﻳﺮ‪ ،‬ﻭﻻﺑﺪ ﺃﻥ ﳛﺪﺙ ﺃﺛﺮﺍ ﻭﺗﺄﺛﲑﺍ ﻣﺎ ﻋﻠﻰ ﺍﳌﺨﺎ ﹶﻃﺐ‪ ،‬ﻭﺗﻜﻮﻡ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻪ‬
‫ﻭﺍﺻﻠﺔ ﺇﱃ ﺗﺄﺩﻳﺔ ﺍﳌﻘﺼﻮﺩ‪.‬‬

‫‪ 1‬ﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ ﺍﻟﻌﺎﻣﺔ‪-‬ﻛﻴﻒ ﻧﻨﺠﺰ ﺍﻷﺷﻴﺎﺀ ﺑﺎﻟﻜﻼﻡ‪ -‬ﺃﻭﺳﺘﲔ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻗﻴﻨﻴﲏ‪ ،‬ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﺸﺮﻕ‪ ،‬ﺳﻨﺔ ‪،1991‬‬
‫ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪،‬ﺹ‪.07‬‬
‫‪2‬‬
‫‪Quand dire c'est faire ,J.Austin, Ed du Seuil, Tra: Gille Lane .Paris, 1970,‬‬
‫‪p124.‬‬
‫‪ 3‬ﻭﻳﻨﻈﺮ ﺃﻳﻀﺎ ﻧﻈﺮﻳﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ‪ ،‬ﺹ‪.115،116،131،132،135،137‬‬

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‫ﺕ‪ -‬ﻓﻌﻞ ﺗﺄﺛﲑﻱ)ﺍﺳﺘﻠﺰﺍﻣﻲ( ‪ :perlocutoire‬ﻫﻮ ﺍﻟﺘﺄﺛﲑ ﺍﻟﺬﻱ ﻳﻮﻗﻌﻪ ﺍﳊﺪﺙ‬
‫ﺍﻟﻠﺴﺎﱐ ﰲ ﺍﳌﺨﺎ ﹶﻃﺐ ﺃﻭ ﺍﳌﺘﻠﻘﻲ‪ ،‬ﻛﻄﺎﻋﺔ ﺍﻷﻣﺮ‪ ،‬ﻭﺗﻘ‪‬ﺒﻞ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﻓﻌﺎﻝ‬
‫ﻣﻔﻬﻮﻡ ﻣﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﻣﻦ ﻗﺮﺍﺋﻦ ﺍﻷﺣﻮﺍﻝ‪.‬‬

‫ﻭﳝﻜﻦ ﺗﻮﺿﻴﺢ ﺍﻷﻓﻌﺎﻝ ﻛﺎﻵﰐ‪:‬‬

‫‪-‬ﺍﻟﻔﻌﻞ ﺍﻟﻘﻮﱄ‪ :‬ﻗﺎﻝ ﱄ ﺧﺬ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻱ ﺇﻧﻪ ﺗﻠﻔﻆ ﺑﺘﻠﻚ ﺍﳉﻤﻠﺔ ﺍﻟﱵ ﺗﻌﲏ ﺇﻳﻘﺎﻉ ﺍﻷﺧﺬ‪.‬‬
‫‪-‬ﺍﻟﻔﻌﻞ ﺍﻹﳒﺎﺯﻱ‪ :‬ﺃﳒﺰ ﺍﳌﺘﻠﻔﻆ ﺃﻣﺮﺍ‪ ،‬ﻓﻘﺪ ﺃﻣﺮﱐ ﺑﺄﺧﺬ ﺍﻟﻜﺘﺎﺏ ﺣﲔ ﺗﻔ ‪‬ﻮﻩ ﺑﺎﳉﻤﻠﺔ ﺃﻋﻼﻩ‪.‬‬
‫‪-‬ﺍﻟﻔﻌﻞ ﺍﻟﺘﺄﺛﲑﻱ‪ :‬ﺃﻗﻨﻌﲏ ﺑﺄﺧﺬ ﺍﻟﻜﺘﺎﺏ ﻓﺎﺳﺘﺠﺒﺖ‪.‬‬

‫ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﻣﻔﻬﻮﻡ ﺍﻟﻘﻮﺓ ﺍﻹﳒﺎﺯﻳﺔ ﻣﻴﺰ ﺃﻭﺳﱳ ﺑﲔ ﲬﺴﺔ ﺃﻧﻮﺍﻉ ﻟﻸﻓﻌﺎﻝ ﺍﻟﻜﻼﻣﻴﺔ‪:1‬‬
‫• ﺍﻷﻓﻌﺎﻝ ﺍﳊﻜﻤﻴﺔ )ﺍﻹﻗﺮﺍﺭﻱ( ‪:verdictifs‬ﺣﻜﻢ‪ ،‬ﻭﻋﺪ‪ ،‬ﻭﺻﻒ‪.‬‬
‫• ﺍﻷﻓﻌﺎﻝ ﺍﻟﺘﻤﺮﺳﻴﺔ ‪ :exersitifs‬ﺇﺻﺪﺍﺭ ﻗﺮﺍﺭ ﻟﺼﺎﱀ ﺃﻭ ﺿﺪ‪ ،...‬ﺃﻣﺮ‪ ،‬ﻗﺎﺩ‬
‫ﻃﻠﺐ‪.‬‬
‫• ﺃﻓﻌﺎﻝ ﺍﻟﺘﻜﻠﻴﻒ )ﺍﻟﻮﻋﺪﻳﺔ( ‪ :comessifs‬ﺗﻠﺰﻡ ﺍﳌﺘﻜﹼﻠﻢ‪،‬ﻭﻋﺪ‪ ،‬ﲤﲎ‪ ،‬ﺍﻟﺘﺰﻡ‬
‫ﺃﻗﺴﻢ‪..‬‬
‫• ﺍﻷﻓﻌﺎﻝ ﺍﻟﻌﺮﺿﻴﺔ )ﺍﻟﺘﻌﺒﲑﻳﺔ( ‪ :expositifs‬ﻋﺮﺽ ﻣﻔﺎﻫﻴﻢ ﻣﻨﻔﺼﻠﺔ‪) ،‬ﺃﻛﹼﺪ‬
‫ﺃﻧﻜﺮ ‪،‬ﺃﺟﺎﺏ‪ ،‬ﻭﻫﺐ‪.(...‬‬
‫• ﺃﻓﻌﺎﻝ ﺍﻟﺴﻠﻮﻛﺎﺕ )ﺍﻹﺧﺒﺎﺭﻳﺎﺕ( ‪ :comportementaux‬ﺭﺩﻭﺩ ﺃﻓﻌﺎﻝ‬
‫ﺗﻌﺒﲑﺍﺕ ﺍﲡﺎﻩ ﺍﻟﺴﻠﻮﻙ‪ :‬ﺍﻋﺘ ﹶﺬﺭ‪ ،‬ﻫ‪‬ﻨﺄ‪ ،‬ﺣ ‪‬ﻲ‪ ،‬ﺭ ‪‬ﺣﺐ‪....،‬‬

‫ﺇﻥ ﻧﻈﺮﻳﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ ﺗﺮﺗﻜﺰ ﻋﻠﻰ ﻣﻈﻬﺮ ﺩﻻﱄ ﻣﻬﻢ‪ ،‬ﻭﻫﻮ ﺍﻋﺘﺒﺎﺭ ﺗﻠﻔﻈﺎﺗﻨﺎ ﻭﺃﻗﻮﺍﻟﻨﺎ‬
‫ﺃﻓﻌﺎﻻ ﻭﺇﳒﺎﺯﺍﺕ ﳍﺎ ﻧﺘﺎﺋﺞ ﻭﺍﻧﻌﻜﺎﺳﺎﺕ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻷﻧﺸﻄﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ‪‬ﺎ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﻨﺸﺄ ﺍﳌﻌﲎ‬
‫ﻋﻦ ﺗﻠﻚ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﲢﺪﺛﻬﺎ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻜﻼﻣﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻓﻌﻨﺎ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﻫﺬﻩ‬

‫‪ 1‬ﻳﻨﻈﺮ ﺍﳌﻘﺎﺭﺑﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻓﺮﺍﻧﺴﻮﺍﺯ‪ ،‬ﺃﺭﻣﻴﻨﻜﻮ‪ ،‬ﺹ‪.62‬‬

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‫ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻃﺎﳌﺎ ﻫﻨﺎﻙ ﺍﺳﺘﺠﺎﺑﺔ ﳏﻘﻘﺔ‪ ،‬ﻟﻌﻞ ﺃﻫﻢ ﻓﺎﺻﻞ ﺃﻥ ﻧﻈﺮﻳﺔ ﺃﻓﻌﺎﻝ‬
‫ﺍﻟﻜﻼﻡ ﺗﻘﺮ ﺑﻮﺟﻮﺩ ﺍﳊﺎﻻﺕ ﺍﻟﺬﻫﻨﻴﺔ ﲞﻼﻑ ﺍﻷﺧﺮﻯ‪ ،‬ﺇﺫ ﻟﻴﺴﺖ ﺍﳌﻘﺎﺻﺪ ﺍﳌﻌ‪‬ﺒﺮ ﻋﻨﻬﺎ ﰲ‬
‫ﻧﻈﺮﻳﺔ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻠﻐﻮﻳﺔ ﺳﻮﻯ ﺍﳊﺎﻻﺕ ﺍﻟﺬﻫﻨﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻘﺮﺏ ﺍﳌﻌﻠﻦ ﻋﻨﻪ ﺑﲔ ﺍﳊﺎﻻﺕ‬
‫ﺍﻟﺬﻫﻨﻴﺔ )ﺍﳌﻘﺎﺻﺪ( ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﺗﻌ‪‬ﺒﺮ ﻋﻨﻬﺎ ﺑﺼﻔﺔ ﺗﻮﺍﺿﻌﻴﺔ ) ﺍﻷﻋﻤﺎﻝ ﺍﻟﻠﻐﻮﻳﺔ( ﳚﻌﻞ‬
‫ﺍﳊﺎﻻﺕ ﺍﻟﺬﻫﻨﻴﺔ ﺷﻔﺎﻓﺔ ﺇﱃ ﺣ ‪‬ﺪ ﻣﺎ‪ ،‬ﻭﻻ ﺗﻌﲏ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﻣﻨﻈﺮﻱ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻠﻐﻮﻳﺔ‬
‫)ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ( ﺇﻻ ﺑﻘﺪﺭ ﻣﺎ ﻳﺘﻢ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ﰲ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻟﻠﻌﻼﻗﺔ ﺑﲔ‬
‫ﺍﳊﺎﻻﺕ ﺍﻟﺬﻫﻨﻴﺔ ﻭﺍﻟﻜﻼﻡ ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﺩ ﺳﲑﻝ ‪ Searle‬ﺇﱃ ﺍﻗﺘﺮﺍﺡ ﻣﺒﺪﺃ ﻗﺎﺑﻠﻴﺔ ﺍﻹﺑﺎﻧﺔ‪.1‬‬
‫‪2‬‬
‫ﻭﳑ‪‬ﺎ ﻗﺪ‪‬ﻣﻪ ﺳﲑﻝ ﺃﻳﻀﺎ ﺃﻧﻪ ﺃﻋﺎﺩ ﺗﻘﺴﻴﻢ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻜﻼﻣﻴﺔ‪ ،‬ﻭﻣﻴ‪‬ﺰ ﺑﲔ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ -‬ﻓﻌﻞ ﺍﻟﺘﻠﻔﹼﻆ )ﺍﻟﺼﻮﰐ ﻭﺍﻟﺘﺮﻛﻴﱯ(‪.‬‬
‫‪ -‬ﺍﻟﻔﻌﻠﻲ ﺍﻟﻘﻀﻮﻱ )ﺍﻹﺣﺎﱄ ﻭﺍﳉﻤﻠﻲ(‪.‬‬
‫‪ -‬ﺍﻟﻔﻌﻞ ﺍﻹﳒﺎﺯﻱ)ﻋﻠﻰ ﳓﻮ ﻣﺎ ﻓﻌﻞ ﺃﻭﺳﺘﲔ(‬
‫‪ -‬ﺍﻟﻔﻌﻞ ﺍﻟﺘﺄﺛﲑﻱ)ﻋﻠﻰ ﳓﻮ ﻣﺎ ﻓﻌﻞ ﺃﻭﺳﺘﲔ(‪.‬‬

‫‪3‬‬
‫ﻭﺑﻌﺪﻫﺎ ﰎ ﺍﻗﺘﺮﺍﺡ ﲬﺴﺔ ﺃﺻﻨﺎﻑ‪ ،‬ﻭﻫﻲ ﻛﺎﻵﰐ‪:‬‬
‫‪ -‬ﺍﻷﺧﺒﺎﺭ ‪ :Assertifs‬ﻭﻫﻲ ﺍﻟﱵ ﲢﻤﻞ ﺇﺣﺪﻯ ﻗﻴﻤﱵ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻣﺜﻞ‪:‬‬
‫ﺃﺧﱪ‪ ،‬ﺃﻛﺪ‪ ،‬ﺯﻋﻢ‪ ،‬ﺷﺮﺡ‪...‬‬
‫‪ -‬ﺍﻷﻭﺍﻣﺮ ﺃﻭ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ‪:Directifs‬ﻭﻫﻲ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻳﻜﻮﻥ ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ ﺃﻥ‬
‫ﳚﻌﻞ ﺍﳌﺘﻜﻠﻢ ﺍﳌﺨﺎﻃﹶﺐ ﻳﻘﻮﻡ ﺑﻔﻌﻞ ﻣﺎ‪ ،‬ﻣﺜﻞ‪ :‬ﻃﻠﺐ‪ ،‬ﺃﻣﺮ‪ ،‬ﺗﺮﺟﻰ‪ ،‬ﺳﺄﻝ‪...‬‬

‫‪ 1‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻋﻠﻢ ﺟﺪﻳﺪ ﰲ ﺍﻟﺘﻮﺍﺻﻞ‪ ،‬ﺁﻥ ﺭﻭﺑﻮﻝ ﻭﺟﺎﻙ ﻣﻮﺷﻼﺭ‪ ،‬ﺹ‪.43‬‬

‫‪2‬‬
‫‪Les actes de Langage (essai de philosophie du langage).J.R.Searle, collection‬‬
‫‪savoir, lecture, Herman, Paris, France.1996, Nouveau tirage. P60.‬‬
‫‪3‬‬
‫‪Ibid. P62.‬‬
‫ﻭﻳﻨﻈﺮ ﺗﻴﺎﺭﺍﺕ ﰲ ﺍﻟﺴﻴﻤﻴﺎﺀ‪ ،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1990‬ﺑﲑﻭﺕ‪ ،‬ﺹ ‪.99-98‬‬

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‫‪ -‬ﺍﻟﻮﻋﻮﺩ ﺃﻭ ﺍﻻﻟﺘﺰﺍﻣﻴﺎﺕ ‪: Commissifs‬ﻭﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ ﺇﻟﺰﺍﻡ ﺍﳌﺘﻜﹼﻠﻢ ﺑﺎﻟﻘﻴﺎﻡ‬
‫ﺑﻌﻤﻞ ﻣﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﺜﻞ‪ :‬ﻭﻋﺪ‪ ،‬ﺃﻗﺴﻢ‪.‬‬
‫‪ -‬ﺍﻟﺘﺼﺮﳛﺎﺕ ‪: Expressifs‬ﻭﻫﻲ ﺍﻟﱵ ﺗﻌ‪‬ﺒﺮ ﻋﻦ ﺍﳊﺎﻟﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﻤﺘﻜﹼﻠﻢ‪ ،‬ﻣﺜﻞ‪:‬‬
‫ﺷﻜﺮ‪ ،‬ﻫ‪‬ﻨﺄ‪ ،‬ﺍﻋﺘﺬﺭ‪...‬‬
‫‪ -‬ﺍﻹﳒﺎﺯﻳﺎﺕ ‪ Déclarations‬ﺍﻹﺩﻻﺀﺍﺕ‪ :‬ﻭﻫﻲ ﺍﻟﱵ ﲟﺠﺮﺩ ﺍﻟﻘﻴﺎﻡ ‪‬ﺎ ﳛﺪﺙ‬
‫ﺗﻐﻴﲑ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﻣﺜﻞ‪ :‬ﻋﻴ‪‬ﻦ‪ ،‬ﺯﻭ‪‬ﺝ‪...‬‬
‫ﻭﻋﻤﻮﻣﺎﹰ‪ ،‬ﺇ ﹼﻥ ﺍﻟﻨﻈﺮﻳﺔ ﺗﻨﻄﻠﻖ ﻣﻦ ﻣﻘﻮﻟﺔ ﻣﺎﻟﻴﻨﻮﻓﺴﻜﻲ ﻭﺍﻟﱵ ﻣﻔﺎﺩﻫﺎ ﺃﻥ »ﺍﻟﻠﻐﺔ ﺃﺳﻠﻮﺏ‬
‫ﻋﻤﻞ ﻭﻟﻴﺴﺖ ﺗﻮﺛﻴﻖ ﻓﻜﺮ«‪ .1‬ﻭﺗﺘﺨﺬ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﻨﻄﻮﻗﺔ ﻭﺍﳌﻨﺠﺰﺓ ﰲ ﺳﻴﺎﻗﺎﺕ‬
‫ﻣﻌﻴﻨﺔ ﻭﺑﻄﺮﻳﻘﺔ ﻣﻌﻴﻨﺔ ﺃﺳﺎﺳﺎ ﻣﻔﺴﺮﺍ‪ ،‬ﻟﺬﻟﻚ ﺗﺘﺪﺍﺧﻞ ﺍﳌﻨﻄﻮﻗﺎﺕ ﺑﲔ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻷﺩﺍﺀ ﻭﺗﺮﺗﺒﻂ‬
‫ﻣﺒﺎﺷﺮﺓ ﺑﺎﳌﻮﻗﻒ ﺍﻟﺬﻱ ﺗﻘﺎﻝ ﻓﻴﻪ‪ ،‬ﻳﻘﻮﻝ ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪» :‬ﻳﺘﻮﺟﺐ ﻋﻠﻴﻨﺎ ﰲ ﲢﻠﻴﻞ ﺍﻷﻋﻤﺎﻝ‬
‫ﺍﻟﻜﻼﻣﻴﺔ ﺃﻥ ﳓﺴﺐ ﺣﺴﺎﺑﺎ ﳊﻘﻴﻘﺔ ﺃﻥ ﺍﳉﻤﻞ ﺗﻨﻄﻖ ﺿﻤﻦ ﺳﻴﺎﻗﺎﺕ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﺃﻥ ﺟﺰﺀﺍ ﻣﻦ‬
‫ﻣﻌﲎ ﻧﻘﺶ ﺍﻟﻜﻼﻡ )ﺍﳌﻨﻄﻮﻕ( ﻳﺴﺘﻤﺪ ﻣﻦ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺬﻱ ﻳﻨﺘﺞ ﻓﻴﻪ‪ ،‬ﻭﻳﺘﻀﺢ ﻫﺬﺍ ﲤﺎﻣﺎ ﰲ‬
‫ﺇﺷﺎﺭﺓ ﺍﻟﺘﻌﺎﺑﲑ ﺍﳌﺆﺷﺮﺓ ﺍﻟﱵ ﻳﺸﻤﻠﻬﺎ ﺍﻟﺴﻴﺎﻕ«‪.2‬‬

‫‪ 1‬ﺍﻟﻠﻐﺔ ﻭﺍﳌﻨﻄﻖ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﺪﻭﻱ‪ ،‬ﳎﻠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ‪ ،‬ﺳﻨﺔ ‪ 1971‬ﺍﻟﻜﻮﻳﺖ‬
‫ﺹ‪.69‬‬
‫‪ 2‬ﺍﻟﻠﻐﺔ ﻭﺍﳌﻌﲎ ﻭﺍﻟﺴﻴﺎﻕ‪ ،‬ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺎﺱ ﺻﺎﺩﻕ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1987‬ﺑﻐﺪﺍﺩ‪ ،‬ﺹ‬
‫‪.200‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ ‪-‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻭﺍﻟﺪﻻﻟﻴﺔ ‪-‬ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻌﲎ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺔ‬
‫ﺍﻷﺻﻮﻟﻴﺔ‪.‬‬

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 ‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻭﺍﻟﺪﻻﻟﻴﺔ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ‪:‬‬
‫‪ -‬ﺁﻟﻴﺔ ﺍﳌﻨﻄﻮﻕ ﻭﲢﺮﻳﻚ ﺍﳌﻌﲎ‪:‬‬
‫ﺗﻨﺎﻭﻝ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﳌﻌﲎ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ ﻣﺘﻌﺪ‪‬ﺩﺓ ﻗﻨﺎﻋﺔ ﻣﻨﻬﻢ ﺃﻥ ﺇﺻﺪﺍﺭ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﺘﺄﺗﻰ ﺇﻟﹼﺎ ﺑﺮﺻﺪ ﻟﻜﻞ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺍﳌﻌﲎ ﺳﻮﺍﺀ ﻣﺎ ﺗﻌﻠﹼﻖ ﻣﻨﻬﺎ ﺑﺎﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﺃﻭ ﻣﺎ‬
‫ﺗﻌﻠﹼﻖ ﺑﺎﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺃﻭ ﻣﺎ ﺗﻌﻠﹼﻖ ﲟﻘﺼﻮﺩ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺍﳌﺨﺎﻃﺐ‪ ،‬ﻭ‪‬ﺬﺍ ﺗﺒﻴ‪‬ﻦ ﺃﻧ‪‬ﻬﻢ ﻳﻠﺘﻘﻮﻥ ﻣﻊ‬
‫ﺍﳌﻨﻈﻮﺭ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺗﻔﻄﹼﻦ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﺘﺨﺎﻃﺐ ﺍﻟﻠﻐﻮﻱ ﻟﻴﺲ ﻣﺴﻨﺪﺍ ﺇﱃ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﺍﻟﻮﺿﻌﻴﺔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻻﺑﺪ ﻣﻦ ﻋﻨﺎﺻﺮ ﺗﺪﺍﻭﻟﻴﺔ ﻭﻣﻨﻄﻘﻴﺔ ﺗﻜﻮﻥ ﻫﻲ ﺍﻷﺳﺎﺱ ﻻﺳﺘﺠﻼﺀ‬
‫ﺍﳌﻌﲎ‪.‬‬
‫ﻭﺍﳌﺘﺘﺒﻊ ﻟﻸﻧﺴﺎﻕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﱵ ﻃﺮﺣﻬﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻳﻠﻔﻲ ﺃﻧ‪‬ﻬﻢ ﻳﻔﺮ‪‬ﻗﻮﻥ ﺩﺍﺋﻤﺎ ﺑﲔ ﻧﻮﻋﲔ‬
‫ﺃﺳﺎﺳﻴﲔ ﻣﻦ ﺍﳌﻌﲎ‪ ،‬ﳘﺎ ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﺎﳌﻨﻄﻮﻕ " ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﰲ ﳏ ﹼﻞ‬
‫ﺍﻟﻨﻄﻖ")‪(1‬؛ ﺃﻱ ﺇﻧ‪‬ﻪ ﻣﺪﺭﻙ ﻣﻦ ﺧﻼﻝ ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ ﺍﳌﺒﺎﺷﺮ ﺩﻭﻥ ﻇﻼﻝ ﺇﺿﺎﻓﻴﺔ ﻭﻫﺎﻣﺸﻴﺔ‬
‫ﰲ ﺣﲔ ﺍﳌﻔﻬﻮﻡ ﻳﺮﺍﺩ ﺑﻪ " ﻣﺎ ﻓﻬﻢ ﻣﻦ ﺍﻟﻠﻔﻆ ﰲ ﻏﲑ ﳏ ﹼﻞ ﺍﻟﻨﻄﻖ")‪(2‬؛ ﺃﻱ ﺇﻧ‪‬ﻪ ﻣﺎ ﺃﺷﻌﺮ ﺑﻪ‬
‫ﺍﳌﻨﻄﻮﻕ ﺃﻭ ﻫﻮ ﺍﻟﻈﻼﻝ ﺍﳍﺎﻣﺸﻴﺔ ﻭﺍﻹﺿﺎﻓﻴﺔ ﺍﳌﺪﺭﻛﺔ ﻣﻦ ﺍﳌﻠﻔﻮﻅ‪ ،‬ﻭﻳﻨﺪﺭﺝ ﲢﺖ ﻛﻞ ﻣﻦ‬
‫ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ ﻋﻨﺎﺻﺮ ﻳﻜﺘﺴﺐ ﺑﻌﻀﻬﺎ ﻗﻴﻤﺘﻪ ﻣﻦ ﺍﻟﻮﺿﻊ ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﻝ‬
‫ﻓﻨﺠﺪ ﻣﻦ ﺍﳌﻨﻄﻮﻕ ﻣﺎ ﻫﻮ ﺻﺮﻳﺢ ﻭﻏﲑ ﺻﺮﻳﺢ‪ ،‬ﻭﻣﻦ ﺍﳌﻔﻬﻮﻡ ﻣﺎ ﻫﻮ ﻣﻔﻬﻮﻡ ﻣﻮﺍﻓﻘﺔ ﻭﻣﺎ ﻫﻮ‬
‫ﻣﻔﻬﻮﻡ ﳐﺎﻟﻔﺔ‪.‬‬

‫ــــــــــ‬
‫)‪ (1‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ ﺟﻼﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ ‪ 1402‬ﻫـ‬
‫ﺑﲑﻭﺕ‪.32-31/2،‬‬
‫)‪ (2‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺗﻌﻠﻴﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻔﻴﻔﻲ‪،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪2‬‬
‫ﺳﻨﺔ ‪1402‬ﻫـ‪ ،‬ﺑﲑﻭﺕ‪.66/3 ،‬‬

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 ‫ﺠﺮ ﺍﻵﰐ‪:‬‬
‫ﻭﻟﻌ ﹼﻞ ﺍﻷﻣﺮ ﻳ‪‬ﺘﻀﺢ ﻣﻦ ﺧﻼﻝ ﺍﳌﺸ ‪‬‬

‫ﺍﻝﻤﻌﻨـــﻲ‬

‫ﺍﻝﻤﻔﻬﻭﻡ‬ ‫ﺍﻝﻤﻨﻁﻭﻕ‬

‫ﻤﺨﺎﻝﻔــﺔ‬ ‫ﻤﻭﺍﻓﻘــﺔ‬ ‫ﻏﻴﺭ ﺼﺭﻴﺢ‬ ‫ﺼﺭﻴﺢ‬

‫ﺍﻝﺘﻀﻤﻥ ﻤﻘﺼﻭﺩ ﻝﻠﻤﺘﻜﻠﻡ ﻏﻴﺭ ﻤﻘﺼﻭﺩ‬ ‫ﺍﻝﻤﻁﺎﺒﻘﺔ‬

‫ﺇﺸﺎﺭﺓ‬ ‫ﺇﻴﻤﺎﺀ‬ ‫ﺍﻗﺘﻀﺎﺀ‬

‫ﺍﳌﻨﻄﻮﻕ ﺑﲔ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻭ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻟﻠﻔﻆ‪:‬‬

‫ﻳﻔﺮ‪‬ﻕ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﺑﲔ ﺍﳌﻠﻔﻮﻅ ﺍﻟﻠﺴﺎﱐ "ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ" ﻭﺑﲔ ﺍﳌﻠﻔﻮﻅ ﺍﻟﻠﺴﺎﱐ ﺍﻵﺧﺮ‬
‫ﻭﻫﻮ ﻗﻮﻟﻚ "ﺍﻟﺪﻻﻟﺔ ﺑﺎﻟﻠﻔﻆ"‪ ،‬ﻭﻟﻮ ﺗﺄﻣ‪‬ﻠﻨﺎ ﻭﺃﻣﻌﻨﺎ ﺍﻟﻨﻈﺮ ﰲ ﺃﻭﺟﻪ ﺍﳌﻔﺎﺭﻗﺔ ﳋﻠﺼﻨﺎ ﺇﱃ ﻧﺘﻴﺠﺔ‬
‫ﻣﻬﻤ‪‬ﺔ ﻣﻔﺎﺩﻫﺎ ﺃﻥ ﻫﻨﺎﻙ ﺍﲡﺎﻫﲔ‪ ،‬ﺍﻻﲡﺎﻩ ﺍﻷﻭ‪‬ﻝ ﺩﻻﱄ ﻭﺍﻻﲡﺎﻩ ﺍﻵﺧﺮ ﺗﺪﺍﻭﱄ ﻭﻳﻈﻬﺮ‬
‫ﺍﻻﲡﺎﻩ ﺍﻟﺪﻻﱄ ﰲ ﻣﻘﻮﻟﺔ "ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ" ﻣﻦ ﺣﻴﺚ ﻫﻲ ﺍﺳﺘﺪﻋﺎﺀ ﻟﻠﻤﻌﲎ ﺍﳌﻌﺠﻤﻲ ﺧﻼﻑ‬
‫ﺍﻻﲡﺎﻩ ﺍﻟﺘﺪﺍﻭﱄ ﺍﻟﺬﻱ ﻳﺒﲎ ﻋﻠﻰ ﻣﻘﻮﻟﺔ "ﺍﻟﺪﻻﻟﺔ ﺑﺎﻟﻠﻔﻆ" ﺍﻟﱵ ﺗﺸﺘﺮﻁ ﻗﺼﺪ ﺍﳌﺘﻜﻠﹼﻢ؛ ﺃﻱ ﺇ ﹼﻥ‬
‫ﺍﻟﺪﻻﻟﺔ ﺑﺎﻟﻠﻔﻆ ﻫﻲ ﻣﺎ ﻗﺼﺪﻩ ﻭﺃﺭﺍﺩﻩ ﺍﳌﺘﻜﻠﹼﻢ ﻣﻦ ﺫﻟﻚ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻣﺎ ﺗﻘﺼﺪﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺃﻭ ﺍﳉﻤﻠﺔ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻘﺮﺍﰲ‪ ":‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ )ﺃﻱ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻭﺍﻟﺪﻻﻟﺔ ﺑﺎﻟﻠﻔﻆ( ﺃ ﹼﻥ‬
‫ﻫﺬﻩ )ﺃﻱ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻟﻠﻔﻆ( ﺻﻔﺔ ﻟﻠﻤﺘﻜﻠﹼﻢ‪ ،‬ﻭﺃﻟﻔﺎﻅ ﻗﺎﺋﻤﺔ ﺑﺎﻟﻠﺴﺎﻥ ﻭﻗﺼﺒﺔ ﺍﻟﺮﺋﺔ‪ ،‬ﻭﺗﻠﻚ‬
‫)ﺃﻱ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ( ﺻﻔﺔ ﻟﻠﺴﺎﻣﻊ‪ ،‬ﻭﻋﻠﻢ ﺃﻭ ﻇﻦ ﻗﺎﺋﻢ ﺑﺎﻟﻘﻠﺐ ")‪.(1‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﺧﺘﺼﺎﺭ ﺍﶈﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﻘﺮﺍﰲ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‬
‫‪1393‬ﻫـ‪ ،‬ﻣﺼﺮ‪ ،‬ﺹ‪.28‬‬

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‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺇﺫﺍ ﻧﻈﺮ ﺇﱃ ﺍﳌﻨﻄﻮﻕ ﺑﺸﻘﻴﻪ ﺍﻟﺼﺮﻳﺢ ﻭﻏﲑ ﺍﻟﺼﺮﻳﺢ ﻣﻦ ﺯﺍﻭﻳﺔ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻓﻬﻮ‬
‫ﻳﻌ ‪‬ﺪ ﻣﻦ ﻣﺒﺎﺣﺚ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺇﺫﺍ ﻧﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻟﻠﻔﻆ ﻓﻬﻮ ﺣﻴﻨﺌﺬ ﻋﻨﺼﺮ ﻣﻦ‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﰲ ﺍﻟﺪﺭﺱ ﺍﳌﻌﺮﰲ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﳝﻜﻦ ﺇﳚﺎﺩ ﺍﲡﺎﻩ ﺛﺎﻟﺚ ﺗﻮﻓﻴﻘﻲ ﺃﻛﺜﺮ ﺍﺳﺘﻘﺎﻣﺔ‬
‫ﻭﻫﻮ ﺇﳊﺎﻕ ﺍﳌﺘﻌﻠﹼﻘﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ ﺑﺎﻟﺪﻻﻟﺔ‪ ،‬ﻭﺇﳊﺎﻕ ﺍﳌﺘﻌﻠﻘﺎﺕ ﺍﳋﺎﺻﺔ ﲟﻘﺼﺪﻳﺔ ﺍﳌﺘﻜﻠﻢ‬
‫ﺑﺎﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟﺘﻮﺍﺷﺞ ﻭﺍﻟﺘﺮﺍﺑﻂ ﺍﻟﻜﺎﺋﻦ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﳌﺼﻨ‪‬ﻔﺎﺕ ﻭﺍﳌﺪﻭ‪‬ﻧﺎﺕ‬
‫ﺍﻷﺻﻮﻟﻴﺔ‪.‬‬
‫ﻭﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﻫﻮ "ﻣﺎ ﻭﺿﻊ ﺍﻟﻠﻔﻆ ﻟﻪ؛ ﺃﻱ ﻫﻮ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ‬
‫ﻣﺎ ﻭﺿﻊ ﻟﻪ ﺑﺎﻻﺳﺘﻘﻼﻝ ﺃﻭ ﲟﺸﺎﺭﻛﺔ ﺍﻟﻐﲑ‪ ،‬ﻓﻴﺸﻤﻞ ﺍﳌﻄﺎﺑﻘﺔ ﻭﺍﻟﺘﻀﻤ‪‬ﻦ")‪ ،(1‬ﳓﻮ "ﰲ ﺍﻟﻐﻨﻢ‬
‫ﺍﻟﺴ‪‬ﺎﺋﻤﺔ ﺯﻛﺎﺓ")‪ ،(2‬ﺍﳌﻨﻄﻮﻕ ﺍﳌﺼﺮ‪‬ﺡ ﺑﻪ ﻫﻮ ﺍﻟﺬﻱ ﻣﻨﺢ ﺍﳌﻘﺼﻮﺩ ﺑﺘﻤﺎﻣﻪ ﺩﻭﻥ ﺍﳊﺎﺟﺔ ﺇﱃ‬
‫ﺇﻋﻤﺎﻝ ﺫﻫﻦ ﻭﺗﺒﺤ‪‬ﺮ ﰲ ﺍﻟﻈﻼﻝ ﺍﳍﺎﻣﺸﻴﺔ ﻟﻠﻤﻌﲎ‪ ،‬ﻭﺍﻟﱵ –ﰲ ﺍﳊﻘﻴﻘﺔ‪ -‬ﻣﺸﻌﺮ ‪‬ﺎ ﻭﻟﻜﻨ‪‬ﻬﺎ‬
‫ﺗﺪﺧﻞ ﰲ ﺇﻃﺎﺭ ﺩﻻﻟﺔ ﺍﳌﻔﻬﻮﻡ )ﺍﻟﻐﻨﻢ ﺍﳌﻌﻠﻮﻓﺔ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ(‪.‬‬
‫ﺩﻻﻟﺔ ﺍﳌﻄﺎﺑﻘﺔ ﻭﺍﻟﺘﻀﻤ‪‬ﻦ‪:‬‬
‫ﺇ ﹼﻥ ﻋﻼﻗﺔ ﺍﳌﺘﻜﻠﹼﻢ ﲞﻄﺎﺑﻪ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ ﺍﻟﺼﺮﻳﺢ ﳐﺘﻠﻔﺔ ﺩﺭﺟﺔ ﺗﻮﺍﺗﺮﻩ‬
‫ﺑﺎﳌﻄﺎﺑﻘﺔ ﻭﺍﻟﺘﻀﻤ‪‬ﻦ‪ ،‬ﻭﺗﱪﻳﺮ ﻫﺬﺍ ﺃ ﹼﻥ ﺍﻟﻜﻼﻡ ﳌﹼﺎ ﺗﻮﻃﹼﻨﺖ ﻋﻠﹼﺔ ﻭﺟﻮﺩﻩ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺘﺤﻖ ﲟﺼﺎﻑ‬
‫ﺍﻷﻓﻌﺎﻝ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﱵ ﲣﺘﻠﻒ ﺩﺭﺟﺔ ﺗﻮﺍﺗﺮﻫﺎ ﺍﻟﺪﻻﻟﻴﺔ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺍﻟﻘﹶﺮﺍﰲ‬
‫ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ‪ ":‬ﺩﻻﻟﺔ ﺍﳌﻄﺎﺑﻘﺔ ﻫﻲ ﻓﻬﻢ ﺍﻟﺴﺎﻣﻊ ﻣﻦ ﻛﻼﻡ ﺍﳌﺘﻜﻠﹼﻢ ﻛﻤﺎﻝ ﺍﳌﺴﻤ‪‬ﻰ‪ ،‬ﻭﺩﻻﻟﺔ‬
‫ﺍﻟﺘﻀﻤ‪‬ﻦ ﻫﻲ ﻓﻬﻢ ﺍﻟﺴﺎﻣﻊ ﻣﻦ ﻛﻼﻡ ﺍﳌﺘﻜﻠﹼﻢ ﺟﺰﺀ ﺍﳌﺴﻤﻰ")‪ ،(3‬ﻭ‪‬ﺬﺍ ﺗﻜﺸ‪‬ﻒ ﺃ ﹼﻥ ﺗﻮﻟﹼﺪ ﺍﳌﻌﲎ‬
‫ﳛﺘﻜﻢ ﺇﱃ ﻋﻼﻗﺔ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺍﻟﺴﺎﻣﻊ ﺑﻨﻮﺍﻣﻴﺲ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﻐﻮﻳﺔ‪،‬ﻭﻫﻲ ﻋﻼﻗﺔ ﻣﻔﺘﻮﺣﺔ ﻻﺣ ‪‬ﺪ ﳍﺎ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺣﺎﺷﻴﺔ ﺍﻹﻣﺎﻡ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻋﻠﻰ ﺷﺮﺡ ﺍﻹﻣﺎﻡ ﻋﻀﺪ ﺍﻟﺪﻳﻦ ﻭﺍﳌﻠﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﻐﻔﺎﺭ ﻋﻠﻰ ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ ﻻﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ ‪1403‬ﻫـ‪ ،‬ﺑﲑﻭﺕ‬
‫‪.172/2‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ‪ ،‬ﺭﻗﻢ‪.1454:‬‬
‫)‪ (3‬ﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺹ‪.26‬‬

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 ‫ﻭﻗﺪ ﲢﺴ‪‬ﺲ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ ﺍﻟﺼﺮﻳﺢ ﻣﻦ‬
‫ﻭﺟﻬﺔ ﻧﻈﺮ ﺗﻄﺒﻴﻘﻴﺔ‪ ،‬ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﺣﺘﻮﺍﺀ ﺍﻟﻜﻢ ﺍﻟﺪﻻﱄ ﺍﳌﺪﺭﻙ‪ ،‬ﻳﻘﻮﻝ ﺃﺑﻮ ﺣﺎﻣﺪ‪ ":‬ﻟﻔﻆ‬
‫ﺍﻟﺒﻴﺖ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺒﻴﺖ ﺑﻄﺮﻳﻖ ﺍﳌﻄﺎﺑﻘﺔ‪ ،‬ﻭﻳﺪ ﹼﻝ ﻋﻠﻰ ﺍﻟﺴﻘﻒ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻀﻤ‪‬ﻦ؛ ﻷ ﹼﻥ‬
‫ﺍﻟﺒﻴﺖ ﻳﺘﻀﻤ‪‬ﻦ ﺍﻟﺴﻘﻒ")‪ ،(1‬ﻓﺎﻟﺒﻴﺖ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺴﻘﻒ ﻭﺍﳊﻴﻄﺎﻥ‪ .‬ﻭﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ‬
‫)‪(2‬‬
‫ﺍﻟﱵ ﻳﺜﺒﺘﻬﺎ ﻣﺘﻜﻠﻤﻮ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻲ ﻣﺘﻌﻠﹼﻘﺔ ﻭﻣﻨﺪﺭﺟﺔ ﰲ ﺩﻻﻟﺔ ﺍﻟﺘﻀﻤﻦ ﺍﻵﰐ‪:‬‬
‫‪-1‬ﲢ ﹼﻘﻖ ﺍﳋﺎﺹ ﻳﺴﺘﻠﺰﻡ ﺿﺮﻭﺭﺓ ﲢ ﹼﻘﻖ ﺍﻟﻌﺎﻡ؛ ﺃﻱ ﺇ ﹼﻥ ﺍﳉﻤﻠﺔ "ﺃ" ﺗﺴﺘﻠﺰﻡ ﺍﳉﻤﻠﺔ "ﺏ"‪.‬‬
‫ﺃ‪-‬ﻫﺬﺍ ﺷﻌـﺮ‪).‬ﺧﺎﺹ(‬
‫ﺏ‪-‬ﻫﺬﺍ ﻛﻼﻡ‪).‬ﻋـﺎﻡ(‬
‫‪ -2‬ﲢﻘﹼﻖ ﺍﻟﻌﺎﻡ ﻻ ﻳﺴﺘﻠﺰﻡ ﺿﺮﻭﺭﺓ ﲢﻘﹼﻖ ﺍﳋﺎﺹ‪ ،‬ﻭﻻ ﻧﻔﻴﻪ‪ ،‬ﻓﺎﳉﻤﻠﺔ "ﺏ" ‪ -‬ﺍﻟﺴﺎﺑﻘﺔ‪ -‬ﻻ‬
‫ﺗﺴﺘﻠﺰﻡ ﲢﻘﹼﻖ ﺍﳉﻤﻠﺔ "ﺃ"؛ ﻷ ﹼﻥ ﺍﻟﻜﻼﻡ ﻗﺪ ﻳﻜﻮﻥ ﻧﺜﺮﺍ‪ ،‬ﻭﻻ ﻧﻔﻴﻪ؛ ﻷﻧ‪‬ﻪ ﻗﺪ ﻳﻜﻮﻥ ﺍﳌﺘﻠﻔﻆ ﺑﻪ‬
‫ﺷﻌﺮﺍ‪.‬‬
‫‪-3‬ﻧﻔﻲ ﺍﳋﺎﺹ ﻻ ﻳﺴﺘﻠﺰﻡ ﺿﺮﻭﺭﺓ ﻧﻔﻲ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻻ ﺇﺛﺒﺎﺗﻪ‪ ،‬ﻓﺎﺳﺘﺨﺪﺍﻡ "ﺃ" ﻻ ﻳﺴﺘﻠﺰﻡ "ﺏ"‪.‬‬
‫ﺃ‪-‬ﻟﻴﺲ ﰲ ﺍﻟﺪﺍﺭ ﺭﺟﻞ‪) .‬ﺧﺎﺹ(‬
‫ﺏ‪-‬ﻟﻴﺲ ﰲ ﺍﻟﺪﺍﺭ ﺇﻧﺴﺎﻥ‪).‬ﻋـﺎﻡ(‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺍﻣﺮﺃﺓ‪.‬‬
‫‪-4‬ﻧﻔﻲ ﺍﻟﻌﺎﻡ ﻳﺴﺘﻠﺰﻡ ﺿﺮﻭﺭﺓ ﻧﻔﻲ ﺍﳋﺎﺹ‪ ،‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﳉﻤﻠﺔ "ﺏ" ﺍﻟﺴﺎﺑﻘﺔ)‪ (3‬ﻳﺴﺘﻠﺰﻡ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﳉﻤﻠﺔ "ﺃ")‪ (3‬ﺍﻟﺴﺎﺑﻘﺔ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻧﻼﺣﻆ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﺍﺳﺘﺪﻋﺎﺀﺍﺕ ﺇﳛﺎﺋﻴﺔ ﻭﺍﻟﺘﺤﺎﻣﺎ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﻜﻼﻡ ﺑﲔ ﺍﻟﻼﻓﻆ‬
‫ﻭﺍﳌﻠﻔﻮﻅ‪ ،‬ﺑﻴﺪ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻻﻟﺘﺤﺎﻡ ﳒﻢ ﻋﻨﻪ ﺍﺧﺘﻼﻑ ﰲ ﺗﺼﻨﻴﻒ ﺩﻻﻟﺔ ﺍﻟﺘﻀﻤﻦ‪ ،‬ﺃﻫﻲ ﻭﺿﻌﻴﺔ‬
‫ﻟﻔﻈﻴﺔ ﺃﻡ ﻋﻘﻠﻴﺔ؟‪ ،‬ﻓﺎﻵﻣﺪﻱ ﺻﺎﺣﺐ ﺍﻹﺣﻜﺎﻡ ﻭﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻭﲨـﻊ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﺭﺃﻭﺍ‬
‫ــــــــــ‬
‫)‪ (1‬ﻣﻌﻴﺎﺭ ﺍﻟﻌﻠﻢ ﰲ ﻓﻦ ﺍﳌﻨﻄﻖ‪ ،‬ﺍﻟﻐﺰﺍﱄ ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﲢـ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺩﻧﻴﺎ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪ ،2‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.72‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ ﻋﻠﻲ‪ ،‬ﺹ‪.57‬‬

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‫ﺃﻧ‪‬ﻬﺎ ﻟﻔﻈﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧ‪‬ﻬﺎ ﺗﺪﺭﻙ ﻭﺗﻔﻬﻢ ﻣﻦ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻮﺍﺳﻄﺔ ﻻ ﳜﺮﺟﻬﺎ ﻋﻦ ﺃﻧ‪‬ﻬﺎ‬
‫ﻣﻔﻬﻮﻣﺔ ﻣﻦ ﺍﻟﻠﻔﻆ)‪ ،(1‬ﺃﻣ‪‬ﺎ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻭﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﻭﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ‬
‫ﻓﺬﻫﺒﻮﺍ ﺇﱃ ﺃﻧ‪‬ﻬﺎ ﻋﻘﻠﻴﺔ ﺇﻋﺼﺎﻣﺎ ﻣﻨﻬﻢ ﺃﻧ‪‬ﻬﺎ ﻻ ﺗﺪﺭﻙ ﻣﻦ ﺍﻟﻠﻔﻆ ﻣﺒﺎﺷﺮﺓ ﻭﺇﻧ‪‬ﻤﺎ ﺗﺪﺭﻙ ﺑﻌﺪ‬
‫ﺗﻌﻘﹼﻞ ﻣﻌﲎ ﺍﻟﻠﻔﻆ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﻭﻣﺎﺩﺍﻡ ﺃ ﹼﻥ ﻋﻤﻠﻴﺔ ﺍﻹﺩﺭﺍﻙ ﺗﺘ ‪‬ﻢ ﺑﻮﺍﺳﻄﺔ ﺫﻫﻨﻴﺔ ﻓﻬﻲ ﻋﻘﻠﻴﺔ)‪.(2‬‬
‫ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ‪:‬‬
‫ﺃﻗﺮﺭﻧﺎ ﺁﻧﻔﺎ ﺃ ﹼﻥ ﺍﳌﻨﻄﻮﻕ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ؛ ﻣﻨﻄﻮﻕ ﺻﺮﻳﺢ "ﻭﻫﻮ ﻣﺎ ﻭﺿﻊ ﺍﻟﻠﻔﻆ ﻟﻪ"‬
‫ﻭﻏﲑ ﺻﺮﻳﺢ ﻫﻮ ﻣﺎ ﻛﺎﻥ ﻻﺯﻣﺎ ﻟﻠﻔﻆ ﲝﺴﺐ ﻭﺿﻌﻪ ﺍﻟﻠﻐﻮﻱ؛ ﺃﻱ ﺇﻧ‪‬ﻪ "ﻣﺎ ﱂ ﻳﻮﺿﻊ ﺍﻟﻠﻔﻆ ﻟﻪ‬
‫ﺑﻞ ﻳﻠﺰﻡ ﻣﺎ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻓﻴﺪ ﹼﻝ ﻋﻠﻴﻪ ﺑﺎﻻﻟﺘﺰﺍﻡ")‪ ،(3‬ﻭ‪‬ﺬﺍ ﺗﺒﺪ‪‬ﻯ ﺃﻥ ﺍﻟﺪﻻﻟﺔ ﺍﻻﻟﺘﺰﺍﻣﻴﺔ ﺍﻟﱵ‬
‫ﻳﻜﺘﺴﺒﻬﺎ ﺍﻟﻠﻔﻆ ﻭﺇﻥ ﱂ ﻳﻨﻄﻖ ‪‬ﺎ ﻓﻬﻲ ﻣﻨﻄﻮﻕ ﻏﲑ ﻣﺼﺮ‪‬ﺡ ﺑﻪ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺄ‪‬ﻧﻪ ﻏﲑ ﻣﺼﺮ‪‬ﺡ‬
‫ﺑﻪ؛ ﺃﻱ ﺇ ﹼﻥ ﺍﻟﻠﻔﻆ ﻻ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺄﻣ‪‬ﻞ ﰲ ﺍﻟﻠﻔﻆ ﻭﺇﺩﺭﺍﻙ‬
‫ﻣﻌﻨﺎﻩ‪ ،‬ﻭﻣﻨﻪ ﻳﺘ ‪‬ﻢ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﻟﻮﺍﺯﻣﻪ‪ ،‬ﻭﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ ﻳﻨﻘﺴﻢ ﻣﻦ ﺣﻴﺚ ﻣﻘﺼﺪﻳﺔ‬
‫ﺍﳌﺘﻜﻠﹼﻢ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﺍﻻﻗﺘﻀﺎﺀ ﻭﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﻏﲑ ﻣﺮﺍﺩ ﻟﻠﻤﺘﻜﻠﹼﻢ ﻓﻬﻮ ﻳﺸﻤﻞ‬
‫ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ‪.‬‬

‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ‪ .15/1 ،‬ﻭﻳﻨﻈﺮ ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ‪ ،‬ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‪ ،1983‬ﺑﲑﻭﺕ‪.171/2 ،‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺒﻨﺎﱐ ﻋﻠﻰ ﺷﺮﺡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﶈﻠﻲ ﻋﻠﻰ ﻣﱳ ﲪﻊ ﺍﳉﻮﺍﻣﻊ‪ ،‬ﺗﺎﺝ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ .238/1 ،‬ﻭﻳﻨﻈﺮ ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ‬
‫ﺍﻟﺮ‪‬ﺍﺯﻱ‪ ،‬ﲢـ‪:‬ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ – ﻭﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮ‪‬ﺽ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‪،1999‬‬
‫ﺑﲑﻭﺕ‪ .110/1 ،‬ﻭﻳﻨﻈﺮ ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﻐﺰﺍﱄ ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﲢـ‪ :‬ﳏﻤﺪ ﻣﺼﻄﻔﻰ‬
‫ﺃﺑﻮ ﺍﻟﻌﻼ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳉﻨﺪﻱ‪ ،‬ﺳﻨﺔ ‪ ،1971‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.42‬‬
‫)‪ (3‬ﺣﺎﺷﻴﺔ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﻌﻀﺪ‪.172/2 ،‬‬

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 ‫ﺍﻻﻗﺘﻀﺎﺀ‪:‬‬
‫ﺍﻻﻗﺘﻀﺎﺀ ﻣﻨﻄﻮﻕ ﻏﲑ ﻣﺼﺮ‪‬ﺡ ﺑﻪ؛ ﺃﻱ ﺇ ﹼﻥ ﺍﳌﺪﻟﻮﻝ ﻓﻴﻪ ﻣﻀﻤﺮ‪ ،‬ﺇﻣ‪‬ﺎ ﻟﻀﺮﻭﺭﺓ ﺻﺪﻕ ﺍﳌﺘﻜﻠﹼﻢ‬
‫ﻭﺇﻣ‪‬ﺎ ﻟﺼﺤ‪‬ﺔ ﻭﻗﻮﻉ ﺍﳌﻠﻔﻮﻅ ﺑﻪ‪ ،‬ﻭﻟﻪ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻋﺪ‪‬ﺓ ﺗﻌﺮﻳﻔﺎﺕ‪:‬‬
‫‪-‬ﻋﺮ‪‬ﻓﻪ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﺑﺄﻧ‪‬ﻪ " ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺿﺮﻭﺭﺓ ﺍﻟﻠﻔﻆ – ﺍﻟﺴﻴﺎﻕ – ﺇﻣ‪‬ﺎ ﻣﻦ ﺣﻴﺚ ﺇ ﹼﻥ‬
‫ﺍﳌﺘﻜﻠﹼﻢ ﻻ ﻳﻜﻮﻥ ﺻﺎﺩﻗﺎ ﺇﻟﹼﺎ ﺑﻪ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺍﻣﺘﻨﺎﻉ ﻭﺟﻮﺩ ﺍﻟﻠﻔﻆ ‪-‬ﺃﻭ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻠﻐﻮﻱ‪-‬‬
‫ﺷﺮﻋﺎ ﺇﻟﹼﺎ ﺑﻪ")‪.(1‬‬
‫‪-‬ﺃﻣ‪‬ﺎ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ ﻓﺎﻋﺘﱪﻩ " ﻣﺎ ﻳﻜﻮﻥ ﺷﺮﻃﺎ ﻟﻠﻤﻌﲎ ﺍﳌﺪﻟﻮﻝ ﻋﻠﻴﻪ ﺑﺎﳌﻄﺎﺑﻘﺔ")‪.(2‬‬
‫‪-‬ﰲ ﺣﲔ ﺍﻟﺪﺑﻮﺳﻲ ﻋﺪ‪‬ﻩ " ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺺ‪ ،‬ﱂ ﻳﺘﺤﻘﻖ ﻣﻌﲎ ﺍﻟﻨﺺ ﺑﺪﻭ‪‬ﺎ‪ ،‬ﻓﺎﻗﺘﻀﺎﻫﺎ‬
‫ﺍﻟﻨﺺ ﻟﻴﺘﺤﻘﹼﻖ ﻣﻌﻨﺎﻩ ﻭﻻ ﻳﻠﻐﻮ")‪.(3‬‬
‫‪-‬ﻟﻜﻦ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﺭﺑﻄﻪ ﺑﺜﻨﺎﺋﻴﺔ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺼﺤ‪‬ﺔ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻪ‪ " :‬ﻣﺎ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻪ ﺻﺪﻕ‬
‫ﺍﻟﻜﻼﻡ ﺃﻭ ﺻﺤ‪‬ﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﺃﻭ ﺍﻟﺸﺮﻋﻴﺔ")‪.(4‬‬
‫ﻭﻗﺪ ﺃﻓﺮﺯ ﺍﻟﺸﻨﻘﻴﻄﻲ ﺗﻌﺮﻳﻔﺎ ﻣﻮﻟﹼﺪﺍ ﺟﺎﻣﻌﺎ‪ ،‬ﺣﻴﺚ ﺿﻤ‪‬ﻨﻪ ﻣﺎ ﺫﻛﺮﻩ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻗﺒﻠﻪ ﻓﻘﺎﻝ‪:‬‬
‫" ﺩﻻﻟﺔ ﻟﻔﻆ ‪-‬ﺍﻟﺴﻴﺎﻕ‪ -‬ﺑﺎﻻﻟﺘﺰﺍﻡ ﻋﻠﻰ ﻣﻌﲎ ‪-‬ﻟﻔﻆ‪ -‬ﻏﲑ ﻣﺬﻛﻮﺭ – ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﻣﻌﲎ‬
‫ﻣﻘﺼﻮﺩ ﺑﺎﻷﺻﺎﻟﺔ‪ ،‬ﻭﻻ ﻳﺴﺘﻘﻞ ﺍﳌﻌﲎ ‪ -‬ﺃﻱ ﻻ ﻳﺴﺘﻘﻴﻢ – ﺇﻟﹼﺎ ﺑﻪ‪ ،‬ﻟﺘﻮﹼﻗﻒ ﺻﺪﻗﻪ ﺃﻭ ﺻﺤ‪‬ﺘﻪ‬
‫ﻋﻘﻼ ﺃﻭ ﺷﺮﻋﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻠﻔﻆ – ﺍﻟﺴﻴﺎﻕ ﺃﻭ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻠﻐﻮﻱ – ﻻ ﻳﻘﺘﻀﻴﻪ‬
‫ﻭﺿﻌﺎ")‪.(5‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪) ،‬ﺩ ﺕ ﻁ(‪ ،‬ﺑﲑﻭﺕ‪.186/2 ،‬‬
‫)‪ (2‬ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ‪ ،‬ﲢـ‪ :‬ﻃﻪ ﺟﺎﺑﺮ ﺍﻟﻔﻴﺎﺽ‪ ،‬ﻣﻄﺒﻌﺔ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪.319/1 ،1983‬‬
‫)‪ (3‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻣﺼﻮﺭﺓ ﻋﻦ ﻃﺒﻌﺔ ﺷﺮﻛﺔ ﺍﻟﺼﺤﺎﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪1394 ،‬ﻫـ ‪.76/1‬‬
‫)‪ (4‬ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ ﻣﻊ ﺷﺮﺣﻪ ﻭﺣﻮﺍﺷﻴﻪ‪ ،‬ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺯﻫﺮﻳﺔ‪.172/2 ،‬‬
‫)‪ (5‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ ﻋﻠﻰ ﻣﺮﺍﻗﻲ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﻠﻮﻱ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﺍﻟﻨﺎﺷﺮ ﺍﻟﻠﺠﻨﺔ ﺍﳌﺸﺘﺮﻛﺔ ﻟﻨﺸﺮ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‬
‫ﺑﲔ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ ﻭﺩﻭﻟﺔ ﺍﻹﻣﺎﺭﺍﺕ ﺍﳌﺘﺤﺪﺓ‪.92/1 ،‬‬

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 ‫ﻭﻳﻈﻬﺮ ﺟﻠﻴ‪‬ﺎ ﺃﻥ ﺍﺳﺘﻴﻌﺎﺏ ﻫﺬﻩ ﺍﻟﺪﻻﺋﻞ ﻣﺒﲏ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺳﺲ‪ :‬ﺍﳌﺘﻠﻔﹼﻆ‪ -‬ﺍﳊﺪﺙ ﺍﻟﻠﻐﻮﻱ‬
‫ﺍﳌﻨﻄﻮﻕ – ﺍﳊﺪﺙ ﺍﻟﻠﻐﻮﻱ ﻏﲑ ﺍﳌﻨﻄﻮﻕ‪ .‬ﻭ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ﺗﺘﱰﹼﻝ ﻣﱰﻟﺔ ﺍﻟﺒﺤﺚ ﰲ ﻣﻘﻮ‪‬ﻣﺎﺕ‬
‫ﺍﻟﻜﻼﻡ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﺒﺎﺙ ﻭﺍﳌﺮﺳﻞ‪ ،‬ﻓﻠﻮ ﺃﻣﻌﻨﺎ ﺍﻟﻨﻈﺮ ﺟﻴ‪‬ﺪﺍ ﰲ ﻣﻔﻬﻮﻡ ﺍﻻﻗﺘﻀﺎﺀ ﳋﻠﺼﻨﺎ ﺇﱃ ﺃ ﹼﻥ‬
‫ﺍﳌﻌﲎ ﻻ ﻳﺴﺘﻘﻴﻢ ﲝﺎﻝ ﺇﻟﹼﺎ ﺇﺫﺍ ﺃﺩﺭﻙ ﺍﳌﺘﻠﻘﹼﻲ ﺃﻭ ﺍﳌﺴﺘﻤﻊ ﻛﻼﻣﺎ ﳏﺬﻭﻓﺎ ﻳﻜﻮﻥ ﺑﺮﻫﺎﻧﺎ ﻋﻠﻰ‬
‫ﻚ ﺃ ﹼﻥ ﻣﺒﺪﺃ ﺍﻟﺼﺪﻕ ﻣﻦ ﻣﺒﺎﺩﺉ ﺃﺻﻮﻝ ﺍﻟﺘﺨﺎﻃﺐ‪.‬‬‫ﺻﺪﻕ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﻭﻻﺷ ‪‬‬
‫ﻭ‪‬ﺬﺍ ﻳﺘﻜﺸ‪‬ﻒ ﺃﻥﹼ ﺍﻻﻗﺘﻀﺎﺀ ﰲ ﺍﻟﺪﺭﺱ ﻭﺍﻟﺘﺒﺤ‪‬ﺚ ﺍﻷﺻﻮﱄ ﻳﺴﺘﺪﻋﻲ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ‬
‫ﺍﻻﺻﻄﻼﺣﻴﺔ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻠﺴﺎﱐ ﺍﻟﺬﻱ ﻳﻬﺒﻪ ﺍﳌﻌﺠﻢ‪ ،‬ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺍﻟﻄﻠﺐ)‪(1‬؛ ﺃﻱ ﺇ ﹼﻥ ﻫﻨﺎﻙ‬
‫ﻋﺒﺎﺭﺓ ﺃﻭ ﻟﻔﻈﺎ ﻏﲑ ﻣﺬﻛﻮﺭ ﻣﻄﻠﻮﺏ ﺇﺛﺒﺎﺗﻪ ﻗﺼﺪ ﲤﺜﹼﻞ ﺍﳌﻌﲎ ﺍﻟﺴﻠﻴﻢ ﻭﺍﳌﺮﺍﺩ‪ ،‬ﻭ‪‬ﺬﺍ ﺗﻘﺮ‪‬ﺭ‬
‫ﻟﺘﻌﻴﲔ ﻭﺗﺮﺳﻴﺦ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ ﺇﺿﺎﻓﺔ ﻛﻠﻤﺔ ﺃﻭ ﺗﻘﺪﻳﺮ ﻋﺒﺎﺭﺓ ﻟﻴﺴﺘﻘﻴﻢ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺑﺎﻟﺘ‪‬ﺎﱄ‬
‫ﻳﺘﺤﻘﹼﻖ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﺴﻠﻴﻢ‪.‬‬
‫ﻭﺍﳌﺘﺄﻣ‪‬ﻞ ﰲ ﺃﻗﺴﺎﻡ ﺍﻻﻗﺘﻀﺎﺀ ﻳﺪﺭﻙ ﺩﻭﻥ ﺃﺩﱏ ﺷﻚ ﺃﳘﻴﺔ ﺍﻹﺿﻤﺎﺭ ﻭﺍﻟﺘﻘﺪﻳﺮ؛ ﻷ ﹼﻥ ﺍﳌﺘﻜﻠﹼﻢ‬
‫ﺃﺭﺍﺩ ﻣﻌﲎ ﻏﲑ ﺍﳌﻌﲎ ﺍﳌﺼﺮ‪‬ﺡ ﺑﻪ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻳﺘﻨـﺰ‪‬ﻝ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ " ﺍﻟﺼﻨﻒ‬
‫ﺍﻟﺬﻱ ﻳﺪ ﹼﻝ ﻟﻔﻈﻪ ﻋﻠﻰ ﺑﺎﻃﻨﻪ ﺩﻭﻥ ﻇﺎﻫﺮﻩ")‪ ،(2‬ﻟﻘﺪ ﺃﺩﺭﻙ ﺍﻟﺸﺎﻓﻌﻲ ﺃ ﹼﻥ ﲦﺔ ﻣﻌﲎ ﻏﲑ ﻣﺼﺮ‪‬ﺡ‬
‫ﺑﻪ ﻭﻣﻌﲎ ﻣﺼﺮ‪‬ﺡ ﺑﻪ‪ ،‬ﺑﻴﺪ ﺃ ﹼﻥ ﺍﳌﻘﺼﻮﺩ ﻟﺪﻯ ﺍﳌﺘﻜﻠﹼﻢ ﻫﻮ ﺍﳌﻌﲎ ﻏﲑ ﺍﳌﺼﺮ‪‬ﺡ ﺑﻪ‪ ،‬ﺃﻭ ﻣﺎ ﺩ ﹼﻝ‬
‫ﻟﻔﻈﻪ ﻋﻠﻰ ﺑﺎﻃﻨﻪ ﺩﻭﻥ ﻇﺎﻫﺮﻩ ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻨﻄﻠﻖ ﺍﻷﺻﻮﱄ ﻣﻦ ﻗﺎﻋﺪﺓ ﺗﻘﺮﻳﺮ ﺇﺛﺒﺎﺕ ﺍﻟﻮﻋﻲ‬
‫ﺑﺎﻟﺪﻻﻻﺕ ﺍﻹﳛﺎﺋﻴﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻢ ‪‬ﺎ‪.‬‬
‫ﺃﻗﺴﺎﻡ ﺍﻻﻗﺘﻀﺎﺀ‪:‬‬
‫ﻳﻘﺴ‪‬ﻢ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﻻﻗﺘﻀﺎﺀ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺗﺮﺗﻴﺒﻬﺎ ﻛﺎﻵﰐ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﺎﺩﺓ "ﻗﻀﻰ"‪.‬‬
‫)‪ (2‬ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﲢـ‪ :‬ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺹ‪.52-51‬‬

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 ‫ﺃ‪-‬ﺍﻻﻗﺘﻀﺎﺀ ﻭﺗﺼﺪﻳﻖ ﺍﳌﺘﻜﻠﹼﻢ‪:‬‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻻﺑ ‪‬ﺪ ﻣﻦ ﺇﺛﺒﺎﺕ ﻣﻠﻔﻮﻅ ﻏﲑ ﻣﺬﻛﻮﺭ ﰲ ﺍﻟﻨﺺ ﻷﺟﻞ ﺗﺼﺪﻳﻖ ﺍﳌﺘﻜﻠﹼﻢ ﻣﻦ‬
‫ﺟﻬﺔ‪ ،‬ﻭﻷﺟﻞ ﺭﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻗﺪ ﻣﺜﹼﻞ ﻟﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ‬
‫ﺑﺎﻟﻨﺼﻮﺹ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪"-1‬ﻻ ﺻﻼﺓ ﺇﻟﹼﺎ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ")‪.(1‬‬
‫‪"-2‬ﻻ ﺻﻴﺎﻡ ﳌﻦ ﱂ ﻳﺒﻴ‪‬ﺖ ﺍﻟﺼ‪‬ﻴﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ")‪.(2‬‬
‫‪"-3‬ﻻ ﻧﻜﺎﺡ ﺇﻟﹼﺎ ﺑﻮﱄ ﻭﺷﺎﻫﺪﻱ ﻋﺪﻝ")‪.(3‬‬
‫‪"-4‬ﻻ ﻋﻤﻞ ﺇﻟﹼﺎ ﺑﻨﻴ‪‬ﺔ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴ‪‬ﺎﺕ")‪.(4‬‬
‫ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﲨﻴﻌﻬﺎ ﺗﻘﺘﻀﻲ ﺍﺳﺘﺤﻀﺎﺭ ﻏﺎﺋﺐ ﻣﻘﺼﻮﺩ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻐﺎﺋﺐ ﻗﺪ‬
‫ﻳﻜﻮﻥ ﻟﻔﻈﺎ ﺃﻭ ﻋﺒﺎﺭﺓ‪ ،‬ﺣﺴﺐ ﻃﺒﻴﻌﺔ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﶈﺬﻭﻑ ﺃﻭ ﺍﻟﻐﺎﺋﺐ ﺍﳌﻘﺮ‪‬ﺭ ﺇﺛﺒﺎﺗﻪ ﻫﻨﺎ ﻫﻮ "ﻻ‬
‫ﻟﺼﺤ‪‬ﺔ ﺻﻼﺓ ﺇﻟﹼﺎ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ"‪" ،‬ﻭﻻ ﻟﺼﺤ‪‬ﺔ ﺻﻴﺎﻡ ﳌﻦ ﱂ ﻳﺒﻴ‪‬ﺖ ﺍﻟﺼﻴﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ" "ﻭﻻ‬
‫ﻟﺼﺤ‪‬ﺔ ﻧﻜﺎﺡ ﺇﻟﹼﺎ ﺑﻮﱄ ﻭﺷﺎﻫﺪﻱ ﻋﺪﻝ"‪" ،‬ﻭﻻ ﻟﺼﺤ‪‬ﺔ ﻋﻤﻞ ﺇﻟﹼﺎ ﺑﻨﻴ‪‬ﺔ"‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﻣﱪ‪‬ﺭ؛ ﻷ ﹼﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﺒ‪‬ﺪﻱ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺻﻼﺓ‪ ،‬ﻭﺻﻴﺎﻡ‪ ،‬ﻭﻧﻜﺎﺡ ﻻ ﻳﻨﻔﻰ‬
‫ﻣﺎﺩﺍﻡ ﻣﺄﻣﻮﺭ ﺑﻪ ﺷﺮﻋﺎ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﺬﻱ ﻳﻨﻔﻰ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺬﻱ ﻻ ﻳﻮﺍﻓﻖ ﺍﳌﺄﺫﻭﻥ ﺑﻪ ﻭ ﺍﳌﻄﻠﻮﺏ‬
‫ﺷﺮﻋﺎ؛ ﻷﺟﻞ ﻫﺬﺍ ﺃﻛﹼﺪ ﺍﻵﻣﺪﻱ ﺃ ﹼﻥ "ﺭﻓﻊ ﺍﻟﺼﻮﻡ ﻭﺍﳋﻄﺄ ﻭﺍﻟﻌﻤﻞ ﻣﻊ ﲢﻘﹼﻘﻪ ﳑﺘﻨﻊ‪ ،‬ﻓﻼ ﺑـ ‪‬ﺪ‬
‫ــــــــــ‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺑﻠﻔﻆ" ﻻ ﺻﻼﺓ ﳌﻦ ﱂ ﻳﻘﺮﺃ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ"‪ .‬ﻳﻨﻈﺮ‬
‫ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.229/2 ،‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﳋﻤﺴﺔ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺣﻔﺼﺔ ﺑﻠﻔﻆ "ﻣﻦ ﱂ ﳚﻤﻊ ﺍﻟﺼﻴﺎﻡ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﻓﻼ ﺻﻴﺎﻡ ﻟﻪ"‪ ،‬ﻭﻗﺪ‬
‫ﺍﺧﺘﻠﻒ ﰲ ﺭﻓﻌﻪ ﻭﻭﻗﻔﻪ‪ .‬ﻳﻨﻈﺮ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ‪.269/4 ،‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒ‪‬ﺎﻥ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻣﺮﻓﻮﻋﺎ‪ ،‬ﻭﺗﺮﺟﻢ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻌﻨﻮﺍﻥ" ﻻ ﻧﻜﺎﺡ ﺇﻟﹼﺎ ﺑﻮﱄ"‪ .‬ﻳﻨﻈﺮ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪.184-182/9 ،‬‬
‫)‪ (4‬ﺭﻭﺍﻩ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻳﻨﻈﺮ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ‪.162-161/1 ،‬‬

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‫ﻣﻦ ﺇﺿﻤﺎﺭ ﻧﻔﻲ ﺣﻜﻢ ﳝﻜﻦ ﻧﻔﻴﻪ‪ ،‬ﻛﻨﻔﻲ ﺍﳌﺆﺍﺧﺬﺓ ﻭﺍﻟﻌﻘﺎﺏ ﰲ ﺍﳋﱪ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﻭﻫﻮ "ﺭﻓﻊ‬
‫ﻋﻦ ﺃﻣﱵ ﺍﳋﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻭﻣﺎ ﺍﺳﺘﻜﺮﻫﻮﺍ ﻋﻠﻴﻪ"‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺼﺤﺔ ﺃﻭ ﺍﻟﻜﻤﺎﻝ ﰲ ﺍﳋﱪ ﺍﻟﺜﺎﱐ‬
‫ﻭﻫﻮ "ﻻ ﺻﻴﺎﻡ ﳌﻦ ﱂ ﻳﺒﻴ‪‬ﺖ ﺍﻟﺼﻴﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ"‪ ،‬ﻭﻧﻔﻲ ﺍﳉﺪﻭﻯ ﻭﺍﻟﻔﺎﺋﺪﺓ ﰲ ﺍﳋﱪ ﺍﻟﺜﺎﻟﺚ‬
‫ﺿﺮﻭﺭﺓ ﺻﺪﻕ ﺍﳋﱪ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ ":‬ﺇﻧ‪‬ﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴ‪‬ﺎﺕ")‪.(1‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺈ ﹼﻥ ﺍﻵﻣﺪﻱ ﻭﻏﲑ‪‬ﻩ ﻻ ﻳﺴﻠﺐ ﻻ ﺍﻟﻨﺎﻓﻴﺔ ﻟﻠﺠﻨﺲ ﻗﻴﻤﺘﻬﺎ ﺍﻹﺑﻼﻏﻴﺔ ﺑﻮﺻﻔﻬﺎ‬
‫ﺃﺣﺪ ﻣﻜﻮﻧﺎﺕ ﻣﺒﺪﺃ ﺍﻻﻗﺘﻀﺎﺀ؛ ﺑﻞ ﻗﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻜﻮ‪‬ﻧﺎ ﺭﺋﻴﺴﺎ ﻣﻘﺼﻮﺩﺍ‪ ،‬ﻓﻤﺎﺩﺍﻡ ﺃ ﹼﻥ ﺍﻟﻨﺺ ﻗﺪ‬
‫ﺍﻗﺘﻀﻰ ﻫﺬﺍ ﺍﻹﺿﻤﺎﺭ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺣﺘﻤﺎ ﻳﻜﻮﻥ ﻗﺪ ﻗﺼﺪ ﺇﻟﻴﻪ ﻣﻨﺬ ﺑﻴﺎﻧﻪ‪ ،‬ﻟﺴﺒﺐ ﺗﺸﺮﻳﻌﻲ‪ ،‬ﻭﻫﻮ ﺃ ﹼﻥ‬
‫ﺍﻟﻨﺼﻮﺹ ﻣﺎ ﻫﻲ ﺇﻟﹼﺎ ﺧﻄﺎﺏ ﻣﻮﺟ‪‬ﻪ ﺇﱃ ﺍﳌﻜﻠﹼﻔﲔ ﻟﻴﺘﺪﺑ‪‬ﺮﻭﺍ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻳﻠﺘﺰﻣﻮﺍ ﺑﺄﺣﻜﺎﻣﻬﺎ‬
‫ﻭﻳﻨﻔﹼﺬﻭﺍ ﺗﻌﺎﻟﻴﻤﻬﺎ‪ ،‬ﻫﺬﺍ ﺍﻟﻘﺼﺪ ﻛﺎﻥ ﺳﺒﺒﺎ ﻭﺟﻴﻬﺎ ﰲ ﺟﻌﻞ ﺍﻷﺻﻮﻟﻴﲔ ﻳﻘﺮﻧﻮﻥ ﺍﳌﻘﺘﻀﻰ‬
‫ﺍﶈﺬﻭﻑ ﺑﺎﳌﺮﺍﺩ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻀﻤﺮﺍ ﻣﻘﺪ‪‬ﺭﺍ ﰲ ﺍﻟﺬﹼﻫﻦ ﻭﻏﲑ ﻇﺎﻫﺮ ﺑﻠﻔﻈﻪ ﰲ‬
‫ﺍﳋﻄﺎﺏ‪.‬‬
‫‪ -2‬ﺍﻻﻗﺘﻀﺎﺀ ﻭﺗﺼﺤﻴﺢ ﺍﻟﻜﻼﻡ ﻋﻘﻼ‪:‬‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻧﻘﺪ‪‬ﺭ ﻣﻨﻄﻮﻗﺎ ﻏﲑ ﻣﺜﺒﺖ ﰲ ﺍﻟﻜﻼﻡ؛ ﻷﺟﻞ ﲢﻘﹼﻖ ﺻﺪﻕ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﺗﺼﻮﺭﻫﺎ ﻋﻘﻼ‪ ،‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﻓﻠﻴﺪﻉ ﻧﺎﺩﻳﻪ")‪ ،(2‬ﺍﻟﻨﺎﺩﻱ ﻫﻮ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃ ﹼﻥ‬
‫ﺍﳌﻜﺎﻥ ﻻ ﻳ‪‬ﺪﻋﻰ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﺬﻱ ﻳﺪﻋﻰ ﻫﻮ ﺃﻫﻠﻪ‪ ،‬ﻓﻠﺰﻡ ﺗﻘﺪﻳﺮ ﳏﺬﻭﻑ ﻣﻦ ﺃﺟﻞ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﻋﻘﻼ ﺃﻱ" ﻓﻠﻴﺪﻉ ﺃﻫﻞ ﻧﺎﺩﻳﻪ"‪ ،‬ﻭﻣﺜﻠﻪ ﺃﻳﻀﺎ ﻗﻮﻟﻪ‪ ":‬ﻭﺍﺳﺄﻝ ﺍﻟﻘﺮﻳﺔ")‪(3‬؛ ﻟﻜﻲ ﺗﺴﺘﻘﻴﻢ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﻋﻘﻼ ﺗﻘﺘﻀﻲ ﺗﻘﺪﻳﺮ ﳏﺬﻭﻑ ﻗﺒﻞ ﻛﻠﻤﺔ ﻗﺮﻳﺔ؛ ﺇﺫ ﺍﳌﻘﺼﻮﺩ "ﻭﺍﺳﺄﻝ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ"‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ‪.65-64/3 ،‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‪ ،‬ﺍﻵﻳﺔ‪.17‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﺍﻵﻳﺔ‪.82‬‬

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 ‫‪ -3‬ﺍﻻﻗﺘﻀﺎﺀ ﻭﺗﺼﺤﻴﺢ ﺍﻟﻜﻼﻡ ﺷﺮﻋﺎ‪:‬‬
‫ﺇ ﹼﻥ ﺍﳌﺘﻤﻌﻦ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﺣﺮ‪‬ﻣﺖ ﻋﻠﻴﻜﻢ ﺃﻣﻬﺎﺗﻜﻢ")‪(1‬ﻟﻴﺪﺭﻙ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ‬
‫ﺍﻟﻮﺿﻌﻲ ﺃ ﹼﻥ ﺍﻟﺘﻜﻠﹼﻢ ﻭﺍﳉﻠﻮﺱ ﻭﺯﻳﺎﺭﺓ ﺍﻷﻣﻬﺎﺕ ﺃﻣﺮ ﳏﺮ‪‬ﻡ ﺑﺼﺮﻳﺢ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ‬
‫ﻣﺴﺘﺴﺎﻍ ﻭﻻ ﻣﻘﺒﻮﻝ ﻋﻘﻼ ﻭﻻ ﺷﺮﻋﺎ؛ ﻷﻧ‪‬ﻪ ﻗﺪ ﺗﺄﻛﹼﺪ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻋ ‪‬ﺰ‬
‫ﻭﺟ ﹼﻞ ﺑﺮ‪‬ﳘﺎ ﻭﺍﻟﺘﻨﺎﻗﺾ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻏﲑ ﻭﺍﺭﺩ‪.‬‬
‫ﻓﻠﺰﻡ ‪-‬ﻫﻨﺎ‪ -‬ﺇﺛﺒﺎﺕ ﻟﻔﻆ ﻣﻀﻤﺮ ﻭﻫﻮ "ﺍﻟﻮﻁﺀ" ﻗﺼﺪ ﻗﺒﻮﻝ ﺍﻟﻌﺒﺎﺭﺓ؛ ﺃﻱ ﺣﺮ‪‬ﻡ ﻋﻠﻴﻜﻢ‬
‫ﻭﻁﺀ ﺃﻣﻬﺎﺗﻜﻢ‪ ،‬ﻭﻣﺮ ‪‬ﺩ ﻫﺬﺍ ﺍﻻﻧﺼﺮﺍﻑ ﺍﻟﺬﻫﲏ ﻭﺍﻟﻠﺰﻭﻡ ﺃ ﹼﻥ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ‬
‫ﻻ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺬﻭﺍﺕ ﺑﻞ ﺑﺎﻷﻓﻌﺎﻝ‪ ،‬ﻓﻠﻴﺴﺖ ﺍﻷ ‪‬ﻡ ﺑﺬﺍ‪‬ﺎ ﳏﺮ‪‬ﻣﺔ‪ ،‬ﻭﻻ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻻ ﺍﻟﺘﻜﻠﹼﻢ‬
‫ﻣﻌﻬﺎ‪...‬ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﳏﺮ‪‬ﻣﺎ ﺇﻧ‪‬ﻤﺎ ﺍﻟﺬﻱ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﳊﻀﺮ ﺍﻟﺸﺮﻋﻲ ﻫﻮ ﺍﻟﻮﻁﺀ‬
‫ﺃﻭ ﺍﻟﺰﻭﺍﺝ‪.‬ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺃﻳﻀﺎ ﺍﻷﻣﺮ ﺑﺎﻟﺼﻼﺓ ﻳﻘﺘﻀﻲ ﺍﻷﻣﺮ ﺑﺎﻟﻄﻬﺎﺭﺓ؛ ﻷﻧ‪‬ﻬﺎ ﻻ‬
‫ﺗﺼﺢ ﺷﺮﻋﺎ ﺇﻟﹼﺎ ‪‬ﺎ‪.‬‬
‫ﻭﻟﻜﻦ ﻣﺎ ﻗﺪ ﻳﺜﺎﺭ ﻭﻳﻜﻮﻥ ﳏ ﹼﻞ ﺟﺪﻝ ﻫﻮ ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﺬﻱ ﻧﻠﺤﻈﻪ ﺑﲔ ﺍﳌﺼﻄﻠﺤﲔ ﺍﻵﺗﻴﲔ‬
‫ﺍﶈﺬﻭﻑ ﻭﺍﳌﻘﺘﻀﻰ‪ ،‬ﻫﻞ ﻳﻮﻇﹼﻔﺎﻥ ﲟﻌﲎ ﻣﺸﺘﺮﻙ؟ ﺃﻡ ﺃ ﹼﻥ ﻟﻜﻞ ﻣﺼﻄﻠﺢ ﺣﻘﻠﻪ ﺍﻟﺬﻱ ﳛﻴﺎ ﻓﻴﻪ؟‬
‫ﻭﳓﻦ ﻧﺘﺤﺴ‪‬ﺲ ﺍﻟﻄﺮﺡ ﺍﻷﺻﻮﱄ ﰲ ﻣﻈﺎﻥ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﳒﺪ ﺃ ﹼﻥ ﺍﳌﺘﻘﺪ‪‬ﻣﲔ ﻭﲞﺎﺻﺔ ﻋﻠﻤﺎﺀ‬
‫ﺃﺻﻮﻝ ﺍﳊﻨﻔﻴﺔ ﺍﺗ‪‬ﺨﺬﻭﺍ ﻣﻮﻗﻔﺎ ﻭﺍﺣﺪﺍ ﻭﻫﻮ ﻋﺪﻡ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﶈﺬﻭﻑ ﻭﺍﳌﻘﺘﻀﻰ؛ ﻷ ﹼﻥ‬
‫ﲏ ﺃﺻﻼ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﳏﺬﻭﻑ ﺍﻟﺬﻱ ﺑﻪ ﻳﺼ ‪‬ﺢ ﺍﻟﻜﻼﻡ ﺷﺮﻋﺎ ﻭﻋﻘﻼ ﻭﻭﺍﻗﻌﺎ‪.‬‬ ‫ﺍﻻﻗﺘﻀﺎﺀ ﻣﺒ ‪‬‬
‫ﺃﻣ‪‬ﺎ ﺍﳌﺘﺄﺧﺮﻭﻥ ﻓﻘﺪ ﺩﺃﺑﻮﺍ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﻣﺎ ﺗﻮﻗﹼﻒ ﻋﻠﻰ ﺗﻘﺪﻳﺮﻩ ﺻﺤﺔ ﺍﻟﻜﻼﻡ ﺷﺮﻋﺎ‬
‫ﻭﻣﺎ ﺗﻮﻗﹼﻒ ﻋﻠﻴﻪ ﺻﺪﻕ ﺍﻟﻜﻼﻡ ﻭﺍﻗﻌﺎ ﻭﻋﻘﻼ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﺍﻟﻜﻼﻡ ﻟﻴﺼ ‪‬ﺢ ﺷﺮﻋﺎ ﻣﻦ‬
‫ﺑﺎﺏ ﺍﳌﻘﺘﻀﻰ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﺍﻟﻜﻼﻡ ﻟﻴﺼﺪﻕ ﻋﻘﻼ ﺃﻭ ﻳﺼ ‪‬ﺢ ﻭﺍﻗﻌﺎ ﻣﻦ ﺑﺎﺏ ﺍﶈـﺬﻭﻑ‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻳﺔ‪.23‬‬

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 ‫ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻻﻧﻔﺘﺎﺡ ﺍﳌﻌﺮﰲ ﺳﺒﺒﺎ ﻭﺟﻴﻬﺎ ﰲ ﺍﻓﺘﺮﺍﻕ ﺍﻷﺻﻮﻟﻴﲔ ﺇﱃ ﻓﺮﻳﻘﲔ‪:‬‬
‫ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭ‪‬ﻝ‪:‬‬
‫ﺍﻫﺘﺪﻯ ﻏﺎﻟﺒﻴﺔ ﺍﻷﺻﻮﻟﻴﲔ ﺍﳊﻨﻔﻴﺔ ﻭﲨﻴﻊ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﲨﻴﻊ ﺍﳌﻌﺘﺰﻟﺔ ﺇﱃ ﺿﺮﻭﺭﺓ‬
‫ﻭﺣﺘﻤﻴﺔ ﻻﻣﻨﺎﺹ ﻣﻨﻬﺎ ﻣﺆﺩ‪‬ﺍﻫﺎ ﻋﺪﻡ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﳌﻘﺘﻀﻰ ﻭﺍﶈﺬﻭﻑ)‪ ،(1‬ﻭﻫﺬﺍ ﺍﻻﺳﺘﻘﺮﺍﺀ‬
‫ﻣﻌﻠﹼﻞ‪ ،‬ﻓﺜﻨﺎﺋﻴﺔ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺼﺤ‪‬ﺔ ﺍﳌﻌﺘﱪﺓ ﰲ ﻣﺎﻫﻴﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻭﺍﻟﺘﺨﺎﻃﺐ ﺗﻔﺮﺽ ﺟﻌﻞ ﻏﲑ‬
‫ﺍﳌﻨﻄﻮﻕ ﻣﻨﻄﻮﻗﺎ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺇﺛﺒﺎﺕ ﳏﺬﻭﻑ ﻭﺍﻗﺘﻀﺎﺋﻪ؛ ﻷﻧ‪‬ﻪ ﻣﺎﺩﺍﻡ ﻻ ﺍﺳﺘﻘﺎﻣﺔ ﻟﻌﺒﺎﺭﺓ ﺇﻟﹼﺎ‬
‫ﺑﺈﺣﻀﺎﺭ ﺃﻭ ﺗﻘﺪﻳﺮ ﻏﺎﺋﺐ ﰲ ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ ﺍﳌﻨﻄﻮﻕ ﻓﻬﺬﺍ ﻳﻌﲏ ﺃ ﹼﻥ ﲦﺔ ﻛﻼﻣﺎ ﻣﻘﺘﻀﻰ‬
‫ﺃﻭ ﳏﺬﻭﻓﺎ‪ ،‬ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﺍﳌﻌﺮﰲ ﺗﺄﻛﹼﺪ ﻟﺪﻳﻬﻢ ﺃ ﹼﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﲡﻤﻊ ﺍﻻﻗﺘﻀﺎﺀ‬
‫ﺑﺎﳊﺬﻑ ﻫﻲ ﻋﻼﻗﺔ ﺗﺮﺍﺩﻑ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﺒﻨ‪‬ﻲ ﻣﻘﻮﻟﺔ ﻋﺪﻡ ﺍﻟﺘﻔﺮﻳﻖ‪.‬‬
‫ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺇ ﹼﻥ ﻓﻴﺾ ﺍﻟﺘﻨﻈﲑ ﺍﻟﻠﺴﺎﱐ ﺍﻟﺬﻱ ﻋﺮﻓﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﳌﺘﻘﺪ‪‬ﻣﻮﻥ ﰲ ﳎﺎﻝ ﺍﻻﻗﺘﻀﺎﺀ ﻭﺍﳊﺬﻑ‬
‫ﱂ ﻳﻜﻦ ﻣﺮﺿﻴﺎ ﳉﻤﺎﻋﺔ‪ ،‬ﻓﻘﺪ ﳓﺎ ﺍﻟﺒﺰﺩﻭﻱ ﻭﺍﻟﺴﺮﺧﺴﻲ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺍﳊﻨﻔﻴﺔ‬
‫ﻣﻨﺤﺎ ﻣﻐﺎﻳﺮﺍ ﳌﺎ ﻛﺎﻥ ﺳﺎﺋﺪﺍ ﻗﺒﻞ)‪ ،(2‬ﺑﻞ ﺇ ﹼﻥ ﺗﺼﻮ‪‬ﺭﻫﻢ ﻣﺒﲏ ﺃﺻﻼ ﻋﻠﻰ ﻧﻘﺪ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ‬
‫ﺍﳌﺄﻟﻮﻑ‪ ،‬ﻭﻣﺎ ﺫﺍﻙ ﺇﻟﹼﺎ ﻷﻧ‪‬ﻬﻢ ﺃﺑﺼﺮﻭﺍ ﺗﺼﻮ‪‬ﺭﺍ ﺁﺧﺮ ﻳﻮﻃﹼﻦ ﰲ ﻗﺮﺍﺭﺓ ﺍﻟﺬﹼﺍﺕ ﻣﺴﻠﹼﻤﺔ ﻣﻌﺮﻓﻴﺔ‬
‫ﻣﻔﺎﺩﻫﺎ ﺃﻥ ﺍﻟﻄﺮﺡ ﺍﻟﻠﻐﻮﻱ ﺍﻷﺻﻮﱄ ﻳﺮﺗﻜﺰ ﻋﻠﻰ ﻣﺮﺍﻫﻨﺎﺕ ﺟﺬﺭﻳﺔ ﻭﺟﺪﻟﻴﺔ ﻻ ﳏﻴﺪ ﻋﻨﻬﺎ‬
‫ﺲ ﺍﻟﺘﺼﻮﺭﺍﺕ‪.‬‬‫ﺲ ﺍﳌﺮﺍﻫﻨﺎﺕ ﺍﳉﺬﺭﻳﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﰲ ﺣﲔ ﺍﳌﺮﺍﻫﻨﺎﺕ ﺍﳉﺪﻟﻴﺔ ﲤ ‪‬‬ ‫ﺣﻴﺚ ﲤ ‪‬‬
‫ﻓﻘﺪ ﺗﻘﺮ‪‬ﺭ ﰲ ﻓﻜﺮ ﺍﻟﺒﺰﺩﻭﻱ ﺭﺑﻂ ﺍﳌﻘﺘﻀﻰ ﲟﺎ ﻳﺼﺤ‪‬ﺢ ﺍﻟﻜﻼﻡ ﺷﺮﻋﺎ‪ ،‬ﻭﺭﺑﻂ ﺍﶈﺬﻭﻑ ﲟﺎ‬
‫ﻋﺪﺍﻩ‪ ،‬ﻭﻗﺪ ﺃﻛﹼﺪ ﺍﻟﺴﺮﺧﺴﻲ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‪‬ﺭ‪ ،‬ﻓﺎﶈﺬﻭﻑ ﻋﻨﺪﻩ ﻏﲑ ﺍﳌﻘﺘﻀﻰ؛ "ﻷ ﹼﻥ ﻣﻦ ﻋـﺎﺩﺓ‬
‫ــــــــــ‬
‫)‪ (1‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ‪.78-76-75/1 ،‬‬
‫ﻭﻳﻨﻈﺮ ﺍﻟﺘﻠﻮﻳﺢ‪ ،‬ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪.137/1 ،‬‬
‫)‪ (2‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ‪.76/1 ،‬‬

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‫ﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ ﺣﺬﻑ ﺑﻌﺾ ﺍﻟﻜﻼﻡ ﻟﻼﺧﺘﺼﺎﺭ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻤﺎ ﺑﻘﻲ ﻣﻨﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﶈﺬﻭﻑ‬
‫ﹼﰒ ﺇ ﹼﻥ ﺛﺒﻮﺕ ﻫﺬﺍ ﺍﶈﺬﻭﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻳﻜﻮﻥ ﻟﻐﺔ‪ ،‬ﻭﺛﺒﻮﺕ ﺍﳌﻘﺘﻀﻰ ﻳﻜﻮﻥ ﺷﺮﻋﺎ ﻻ ﻟﻐﺔ‬
‫ﻭﻋﻼﻣﺔ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃ ﹼﻥ ﺍﳌﻘﺘﻀﻰ ﺗﺒﻊ ﻳﺼ ‪‬ﺢ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﳌﻘﺘﻀﻲ ﺇﺫﺍ ﺻﺎﺭ ﻛﺎﳌﺼﺮ‪‬ﺡ ﺑﻪ‬
‫ﻭﺍﶈﺬﻭﻑ ﻟﻴﺲ ﺑﺘﺒﻊ‪ ،‬ﺑﻞ ﻋﻨﺪ ﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ ﻳﻨﺘﻘﻞ ﺍﳊﻜﻢ ﺇﻟﻴﻪ ﻻ ﺃﻥ ﻳﺜﺒﺖ ﻣﺎ ﻫﻮ ﺍﳌﻨﺼﻮﺹ‬
‫ﻭﻻﺷﻚ ﺃ ﹼﻥ ﻣﺎ ﻳﻨﻘﻞ ﻏﲑ ﻣﺎ ﻳﺼﺤ‪‬ﺢ ﺍﳌﻨﺼﻮﺹ")‪.(1‬‬
‫ﺃﻭ‪‬ﻝ ﺷﻲﺀ ﻳﺴﺘﻘﺮﺃ ﻣﻦ ﻃﺮﺡ ﺍﻟﺴﺮﺧﺴﻲ ﻫﻮ ﳏﺎﻭﻟﺔ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺸﺮﻉ‪ ،‬ﻭﳒﻢ‬
‫ﻋﻦ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺗﺒﻌﺎﺕ‪ ،‬ﻣﻨﻬﺎ ﻭﺻﻞ ﺍﳌﻘﺘﻀﻰ ﺑﺎﳌﺘﻌﻠﻖ ﺍﻟﺸﺮﻋﻲ ﻭﻭﺻﻞ ﺍﶈﺬﻭﻑ ﲟﺼﺎﻑ‬
‫ﺍﻟﻌﻘﻠﻴﺎﺕ‪ ،‬ﹼﰒ ﺛﺎﱐ ﺷﻲﺀ ﻳﺴﺘﻘﺮﺃ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻠﺴﺎﱐ ﺃ ﹼﻥ ﺍﶈﺬﻭﻑ ﻣﻔﻬﻮﻡ ﻳﻐﻴ‪‬ﺮ ﺇﺛﺒﺎﺗﻪ‬
‫ﺍﳌﻨﻄﻮﻕ‪ ،‬ﻭﺍﳌﻘﺘﻀﻰ ﻣﻔﻬﻮﻡ ﻻ ﻳﻐﻴ‪‬ﺮ ﺇﺛﺒﺎﺗﻪ ﺍﳌﻨﻄﻮﻕ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﺍﺳﺄﻝ ﺍﻟﻘﺮﻳﺔ")‪ ،(2‬ﺇﺫﺍ‬
‫ﺃﺛﺒﺘﻨﺎ ﻟﻔﻆ "ﺃﻫﻞ" ﻓﺈ ﹼﻥ ﻇﺎﻫﺮ ﺍﳌﻨﻄﻮﻕ ﻳﺘﻐﻴ‪‬ﺮ ﺑﻪ ﻋﻦ ﺣﺎﻟﻪ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺇﺫ ﺇ ﹼﻥ ﻟﻔﻆ ﺍﻟﻘﺮﻳﺔ ﻗﺒﻞ‬
‫ﺇﺛﺒﺎﺕ ﺍﳌﻘﺪ‪‬ﺭ ﻣﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﻭﺑﻌﺪ ﺇﺛﺒﺎﺕ ﺍﳌﻘﺪ‪‬ﺭ ﻣﻀﺎﻑ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺒﻞ ﺇﺛﺒﺎﺗﻪ ﻛﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺃﻧ‪‬ﻬﺎ‬
‫ﻣﺴﺆﻭﻟﺔ ﻭﺑﻌﺪ ﺫﻛﺮ ﺍﳌﻘﺪ‪‬ﺭ ﺃﺻﺒﺢ ﺍﳌﺴﺆﻭﻝ ﺃﻫﻠﹶﻬﺎ)‪.(3‬‬
‫ﻭﺃﻣ‪‬ﺎ ﻗﻮﻟﻪ‪" :‬ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ")‪ (4‬ﺇﺫﺍ ﺃﺗﺒﻌﻨﺎ ﻟﻔﻆ ﳑﻠﻮﻛﺔ ﺑﻌﺪﻫﺎ ﻻ ﻳﺘﻐﻴ‪‬ﺮ ﺍﳌﻨﻄﻮﻕ ﻋﻦ ﺣﺎﻟﻪ‬
‫ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﻓﻠﻔﻆ ﺭﻗﺒﺔ ﳎﺮﻭﺭ ﺑﺎﻹﺿﺎﻓﺔ ﻗﺒﻞ ﻭﺑﻌﺪ ﺇﺛﺒﺎﺕ ﺍﳌﻘﺪ‪‬ﺭ‪ ،‬ﻭ‪‬ﺬﺍ ﺑﺎﻥ ﺃ ﹼﻥ ﺍﳌﻘﺘﻀﻰ ﰲ‬
‫ﻋﺮﻑ ﺍﻷﺻﻮﻟﻴﲔ ﺍﳌﺘﺄﺧ‪‬ﺮﻳﻦ ﺷﻲﺀ ﻣﺪﺭﻙ ﺫﻫﻨﺎ‪ ،‬ﻭﺇﺛﺒﺎﺗﻪ ﰲ ﺍﻟﻨﺺ ﻻ ﻳﻐﻴ‪‬ﺮ ﻣﻦ ﺍﳌﻨﻄﻮﻕ ﺷﻴﺌﺎ‬
‫ﰲ ﺣﲔ ﺍﶈﺬﻭﻑ ﻳﺸﺎﺭﻙ ﺍﳌﻘﺘﻀﻰ ﰲ ﻛﻮﻧﻪ ﻣﺪﺭﻛﺎ ﺫﻫﻨﺎ‪ ،‬ﻭﳜﺎﻟﻔﻪ ﰲ ﺗﻐﻴﲑﻩ ﻟﻠﻤﻨﻄﻮﻕ ﻋﻨﺪ‬
‫ﺇﺛﺒﺎﺗﻪ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻷﺻﻮﻝ ‪ ،‬ﺃﺑﻮﺑﻜﺮ ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﻣﻄﺎﺑﻊ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪1372 ،‬ﻫـ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.251/1 ،‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﺍﻵﻳﺔ‪.82‬‬
‫)‪ (3‬ﺍﻟﺘﻠﻮﻳﺢ‪ ،‬ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪.141/1 ،‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻳﺔ‪.92‬‬

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‫ﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﺃ ﹼﻥ ﺍﳌﻘﺘﻀﻰ ﻣﺪﻟﻮﻝ ﺍﻟﺘﺰﺍﻣﻲ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺍﻟﻨﻈﻢ ﺍﳌﻮﺟﻮﺩ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ‬
‫ﻣﺘﻌﺪ‪‬ﺩﺍ ﰲ ﻟﻔﻈﻪ ﺇﻟﹼﺎ ﺃﻧ‪‬ﻪ ﻻ ﻳﺪ ﹼﻝ ﺇﻟﹼﺎ ﻋﻠﻰ ﻣﻌﲎ ﻣﻦ ﺍﳌﻌﺎﱐ ﻓﻘﻂ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﶈﺬﻭﻑ ﻓﻤﻘﺪ‪‬ﺭ ﰲ ﻧﻈﻢ‬
‫ﺍﻟﻜﻼﻡ ﻻ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ ﻭﻻ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﻭﻻ ﻋﻠﻰ ﺗﻘﺪﻳﺮﻩ ﺍﻟﻨﻈﻢ ﺍﳌﻮﺟﻮﺩ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺗﺪ ﹼﻝ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﺮﻳﻨﺔ ﺃﻭ ﺍﻟﺘﻘﻴﻴﺪ‪ ،‬ﻓﻴﻘﺪ‪‬ﺭ ﻛﺎﳌﺬﻛﻮﺭ ﻭﲡﺮﻱ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻠﻔﻆ‪ ،‬ﻛﺎﻟﺘﻘﻴﻴﺪ ﻭﺍﻹﻃﻼﻕ‬
‫ﻭﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪ ،‬ﻭﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺍﻟﺼﺮﺍﺣﺔ ﻭﺍﻟﻜﻨﺎﻳﺔ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍ‪‬ﺎﺯ)‪.(1‬‬
‫ﻭﻟﺌﻦ ﺑﺪﺍ ﺗﺼﻮﺭ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺃﻛﺜﺮ ﺗﺄﺳﻴﺴﺎ ﻭﻧﺒﺎﻫﺔ ﻣﻦ ﺧﻼﻝ ﺭﺳﻢ ﺣﺪﻭﺩ ﻛﻞ ﻣﻠﻔﻮﻅ‬
‫ﻟﺴﺎﱐ ﻋﻠﻰ ﺣﺪﻩ ﻣﻊ ﺍﻟﻮﺻﻒ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﻭﺍﻟﺘﺠﺮﻳﺪ ﺍﻻﺳﺘﻨﺒﺎﻃﻲ ﲟﺎ ﻳـﺒﻮ‪‬ﺋﻪ ﻣﻜﺎﻧﺔ ﰲ ﺍﳊﻘﻞ‬
‫ﺍﻷﺻﻮﱄ ﲞﺎﺻﺔ ﻭﺍﳌﻌﺮﰲ ﺑﻌﺎﻣﺔ؛ ﻓﺈ ﹼﻥ ﺍﳌﻨﻈﹼﺮﻳﻦ ﻛﺜﲑﺍ ﻣﺎ ﻳﺘﻮﺧﻮﻥ ﺍﳊﺬﺭ ﻭﺍﳊﻴﻄﺔ ﻭﻻ ﻳﻘﻨﻌﻮﻥ‬
‫ﺑﺎﻟﺘﻮﻟﻴﺪ ﺍﳌﻘﺪ‪‬ﻡ ﻓﻴﺴﻌ‪‬ﻮﻥ ﺟﺎﻫﺪﻳﻦ ﺇﱃ ﻧﻘﺪ ﻭﻫﺪﻡ ﺍﳌﻌﻄﻰ ﺍﳌﻮﻟﹼﺪ ﻭﺑﻨﺎﺀ ﻃﺮﺡ ﺟﺪﻳﺪ ﺃﻭ ﺍﻟﺘﺘﻮﻳﺞ‬
‫ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﺮﺃﻱ ﻗﺪﱘ‪.‬‬
‫ﻟﻘﺪ ﺃﺷﺮﻧﺎ ﺁﻧﻔﺎ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒﺰﺩﻭﻱ ﻭﺍﻟﺴ‪‬ﺮﺧﺴﻲ ﻭﻏﲑﳘﺎ ﻳﻔﺮ‪‬ﻗﻮﻥ ﺑﲔ ﺍﶈﺬﻭﻑ ﻭﺍﳌﻘﺘﻀﻰ‬
‫ﻭﻗﺪ ﹼﰎ ﺣﺼﺮ ﺍ‪‬ﺎﻝ ﺍﻹﺟﺮﺍﺋﻲ ﻟﻜﻞ ﻣﺼﻄﻠﺢ‪ ،‬ﻭﺫﻟﻚ ﺑﺮﺑﻂ ﺍﳌﻘﺘﻀﻰ ﺑﺎﻟﺸﺮﻉ ﻣﻊ ﺗﺄﻛﻴﺪ ﺃﻧ‪‬ﻪ‬
‫ﻣﻌﲎ ﻻ ﻳﻐﻴ‪‬ﺮ ﺇﺛﺒﺎﺗﻪ ﺍﳌﻨﻄﻮﻕ‪ ،‬ﻭﺃ ﹼﻥ ﺍﶈﺬﻭﻑ ﻣﺘﻌﻠﹼﻖ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﻫﻮ ﻣﻌﲎ ﻳﻐﻴ‪‬ﺮ ﺇﺛﺒﺎﺗﻪ ﺍﳌﻨﻄﻮﻕ‬
‫ﺇ ﹼﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﺳﻨ‪‬ﻪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﺍﳌﺘﺄﺧ‪‬ﺮﻭﻥ ﺑﻘﺪﺭ ﻣﺎ ﻫﻮ ﻣﻌﻴﺎﺭ ﻳﺴﻌﻔﻨﺎ ﰲ ﺍﻟﺘﻤﻴﻴﺰ‬
‫ﺑﲔ ﺍﳌﻘﺘﻀﻰ ﻭﺍﶈﺬﻭﻑ‪ -‬ﻓﻬﻮ ﺛﻐﺮﺓ ﻣﻦ ﺛﻐﺮﺍﺕ ﺃﻫﻠﻬﺎ‪.‬‬
‫ﻒ ﻭﻧﱪ‪‬ﺭ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺭﺻﺪ ﺗﺼﻮﺭ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪ ،‬ﺍﻟﺬﻱ ﺃﺑﺪﻯ‬ ‫ﻭﻗﺪ ﻳﺴﻌﻨﺎ ﺃﻥ ﻧﺴﺘﺸ ‪‬‬
‫ﻭﻗﺪ‪‬ﻡ ﳏﺎﻭﻟﺔ ﻣﻮﻓﹼﻘﺔ ﺗﻜﻔﻞ ﻟﻨﺎ ﻫﺪﻡ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺃﻓﺮﺯﻫﺎ ﺍﻷﺣﻨﺎﻑ ﺍﳌﺘﺄﺧ‪‬ﺮﻭﻥ‪ ،‬ﻳﻘﻮﻝ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺼﺪﺩ‪":‬ﺇ ﹼﻥ ﺗﻌﻠﻴﻖ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌﻘﺘﻀﻰ ﻭﺍﶈﺬﻭﻑ ﻋﻠﻰ ﻃﺮﻭﺀ ﺍﻟﺘﻐﻴﲑ ﰲ ﺍﻟﻜﻼﻡ ﰲ ﺍﶈﺬﻭﻑ‬
‫ــــــــــ‬
‫)‪ (1‬ﻋﻤﺪﺓ ﺍﳊﻮﺍﺷﻲ‪ ،‬ﺣﺴﻦ ﺍﳍﻨﺪﻱ‪ ،‬ﺹ‪.32‬‬

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‫ﺑﻌﺪ ﺗﻘﺪﻳﺮﻩ‪ ،‬ﻭﻋﺪﻡ ﻃﺮﻭﺀ ﺫﻟﻚ ﰲ ﺍﳌﻘﺘﻀﻰ‪ ،‬ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﻏﲑ ﺳﻠﻴﻢ ﻣﻦ ﺟﻬﺔ ﺃ ﹼﻥ ﻫﻨﺎﻙ‬
‫ﺃﻟﻔﺎﻇﺎ ﳏﺬﻭﻓﺔ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺑﺘﻘﺪﻳﺮﻫﺎ ﱂ ﻳﺘﻐﻴ‪‬ﺮ ﺍﻟﻜﻼﻡ ﻋﻦ ﺻﻔﺘﻪ ‪-‬ﺑﻨﻴﺔ ﻭﺇﻋﺮﺍﺑﺎ‪-‬‬
‫ﺍﻟﱵ ﻛﺎﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﺇﺫ ﺍﺳﺘﺴﻘﻰ ﻣﻮﺳﻰ ﻟﻘﻮﻣﻪ ﻓﻘﻠﻨﺎ ﺍﺿﺮﺏ ﺑﻌﺼﺎﻙ‬
‫ﺍﻟﺤﺠﺮ ﻓﺎﻧﻔﺠﺮﺕ ﻣﻨﻪ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﻋﻴﻨﺎ"‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺣﺬﻑ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻓﻀﺮﺏ‬
‫ﻓﺎﻧﺸ ‪‬ﻖ ﺍﳊﺠﺮ ﻓﺎﻧﻔﺠﺮﺕ‪ ،‬ﻭﺑﺘﻘﺪﻳﺮﻩ ﱂ ﻳﺘﻐﻴ‪‬ﺮ ﺍﻟﻜﻼﻡ ﻋﻦ ﺣﺎﻟﺘﻪ ﺍﻷﻭﱃ‪ ،‬ﻭﱂ ﻳﻄﺮﺃ ﻋﻠﻰ‬
‫ﺇﻋﺮﺍﺑﻪ ﺷﻲﺀ‪ ،‬ﻭﻣﺜﻞ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻓﺄﺭﺳﻠﻮﻥ )‪ (45‬ﻳﻮﺳﻒ ﺃﻳ‪‬ﻬﺎ ﺍﻟﺼﺪ‪‬ﻳﻖ"؛ ﺃﻱ ﻓﺄﺭﺳﻠﻮﻩ‬
‫ﻓﺄﺗﺎﻩ ﻭﻗﺎﻝ‪:‬ﻳﻮﺳﻒ ﺃﻳ‪‬ﻬﺎ ﺍﻟﺼﺪ‪‬ﻳﻖ‪ ،‬ﻓﻔﻲ ﺍﻵﻳﺔ ﳏﺬﻭﻑ‪ ،‬ﻭﺑﺘﻘﺪﻳﺮﻩ ﱂ ﻳﺘﻐﻴ‪‬ﺮ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻻ ﻃﺮﺃ‬
‫ﻋﻠﻰ ﺇﻋﺮﺍﺑﻪ ﺷﻲﺀ")‪.(1‬‬
‫ﻭﱂ ﻳﻜﺘﻒ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ‪‬ﺬﺍ ﺍﻟﺮﺩ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺃﻧﺰﻝ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺗﺼﻮﺭﺍ ﺁﺧﺮ ﺧﺼﻴﺒﺎ‬
‫ﻣﻔﺎﺩﻩ "ﺇﻥ ﺃﺭﻳﺪ ﺑﺄ ﹼﻥ ﻋﺪﻡ ﺍﻟﺘﻐﻴﲑ ﻻﺯﻡ ﰲ ﺍﳌﻘﺘﻀﻰ ﻭﻟﻴﺲ ﺑﻼﺯﻡ ﰲ ﺍﶈﺬﻭﻑ‪ ،‬ﻓﺈ ﹼﻥ ﺫﻟﻚ ﻳﻠﺰﻡ‬
‫ﻋﻨﻪ ﻋﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﶈﺬﻭﻑ ﺍﻟﺬﻱ ﻻ ﻳﻠﺤﻘﻪ ﺍﻟﺘﻐﻴﲑ ﻭﺑﲔ ﺍﳌﻘﺘﻀﻰ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺣﻘﻴﻘﺘﻪ ﻻ‬
‫ﻳﻠﺤﻘﻪ ﺍﻟﺘﻐﻴﲑ ﺃﺻﻼ")‪.(2‬ﺃﻣ‪‬ﺎ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﺁﻝ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺤﺚ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻓﺤﻘﻴﻘﺘﻬﺎ‬
‫ﺺ ﺑﺄ ﹼﻥ ﻫﻨﺎﻙ ﻓﺮﻗﺎ ﺑﲔ‬
‫ﻋﺪﻡ ﺳﻼﻣﺔ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﺒﺰﺩﻭﻱ ﻭﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﻭﺍﻟﱵ ﺗﻨ ‪‬‬
‫ﺍﳌﻘﺘﻀﻰ ﻭﺍﶈﺬﻭﻑ‪" ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺄﻥ ﻛﺬﻟﻚ ﻓﺈﻧ‪‬ﻪ ﻻ ﳝﻜﻦ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﺑﺘﻠﻚ‬
‫ﺍﻟﻘﺎﻋﺪﺓ")‪ ،(3‬ﻭﺃﺩﻕ ﻣﺎ ﳒﻠﻮﻩ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻫﻮ ﺇﻋﺎﺩﺓ ﺗﺮﺳﻴﺦ ﻭﺗﺜﺒﻴﺖ ﻣﺎ ﻭﻃﹼﻨﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ‬
‫ﺍﳌﺘﻘﺪ‪‬ﻣﻮﻥ ﰲ ﻋﺪﻡ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﳌﻘﺘﻀﻰ ﻭﺍﶈﺬﻭﻑ‪.‬‬
‫ﺍﻻﻗﺘﻀﺎﺀ ﻣﺘﻌﻠﹼﻖ ﺑﺎﳌﻌﲎ ﻻ ﺑﺎﻟﻠﻔﻆ‪:‬‬
‫ﺩﻗﹼﻖ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﻟﻨﻈﺮ ﰲ ﻣﺒﺪﺇ ﺍﻻﻗﺘﻀﺎﺀ ﻭﺧﻠﺼﻮﺍ ﺇﱃ ﺣﻘﻴﻘﺔ ﻣﻬﻤ‪‬ﺔ ﻣﻔﺎﺩﻫﺎ ﺃ ﹼﻥ ﺍﻻﻗﺘﻀﺎﺀ‬
‫ﺕ ﻣﺎ ﻛﺎﻥ‬‫ﻣﺘﻌﻠﹼﻖ ﺑﺎﳌﻌﲎ ﻻ ﺑﺎﻟﻠﻔﻆ؛ ﺃﻱ ﺇ ﹼﻥ ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ ﻳﻘﺘﻀﻲ ﻣﻌﻨﺎﻩ ﺩﻭﻥ ﻟﻔﻈﻪ ﺇﺛﺒﺎ ‪‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﺘﻠﻮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ‪ ،‬ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪.141/1 ،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.141/1 ،‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.141/1 ،‬‬

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‫ﻣﻀﻤﺮﺍ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻭﻗﺪ ﻧﺒ‪‬ﻪ ﺍﻟﻘﹶﺮﺍﰲ ﺇﱃ ﻫﺬﺍ ﺑﻘﻮﻟﻪ‪" :‬ﺃﻣ‪‬ﺎ‬
‫ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﻓﻤﻌﻨﺎﻫﺎ ﺃ ﹼﻥ ﺍﳌﻌﲎ ﻳﺘﻘﺎﺿﺎﻫﺎ ﻻ ﺍﻟﻠﻔﻆ )‪ (...‬ﻓﺈ ﹼﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻓﺎﻧﻔﻠﻖ"‬
‫]ﺍﻟﺸﻌﺮﺍﺀ‪ [ 63:‬ﺇﻧ‪‬ﻤﺎ ﻳﻨﺘﻈﻢ ﺑﺎﻹﺿﻤﺎﺭ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﺇﻧ‪‬ﻲ ﻣﺮﺳﻠﺔ ﺇﻟﻴﻬﻢ‬
‫ﺳﻠﻴﻤﺎﻥ"]ﺍﻟﻨﻤﻞ‪[36:‬‬ ‫ﺑﻬﺪﻳ‪‬ﺔ ﻓﻨﺎﻇﺮﺓ ﺑﹺﻢ‪ ‬ﻳﺮﺟﹺﻊ ﺍﻟﻤـُﺮﺳﻠﻮﻥ" ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻓﻠﻤ‪‬ﺎ ﺟﺎﺀ‬
‫ﻓﻤﺠﻲﺀ ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺮﻉ ﺇﺭﺳﺎﻟﻪ‪ ،‬ﻓﻴﺘﻌﻴ‪‬ﻦ ﺃﻥ ﻳﻀﻤﺮ‪:‬‬
‫ﻓﺄﺭﺳﻠﺖ ﺭﺳﻮﻻ ﻓﻠﻤ‪‬ﺎ ﺟﺎﺀ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﻠﺖ ]ﺍﻟﻘﺮﺍﰲ[‪ :‬ﺇ ﹼﻥ ﺍﳌﻌﲎ ﻳﻘﺘﻀﻴﻪ ﺩﻭﻥ‬
‫ﺍﻟﻠﻔﻆ")‪.(1‬‬
‫ﺍﺳﺘﻄﺎﻉ ﺍﻟﻘﺮﺍﰲ ﺍﻟﻨﻔﺎﺫ ﺑﻮﻋﻲ ﺇﱃ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﲡﻤﻊ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺎﳌﻌﲎ‪ ،‬ﻭﻫﻲ ﻋﻼﻗﺔ ﺣﺘﻤﻴﺔ‬
‫ﺗﻜﺎﻣﻠﻴﺔ؛ ﲟﻌﲎ ﺃ ﹼﻥ ﺍﳌﻌﲎ ﻻ ﻳﺘﻢ ﺇﻻ ﺇﺫﺍ ﺃﺩﺭﻙ ﺍﳌﺘﻠﻘﻲ ﻣﻌﲎ ﺇﺿﺎﻓﻴﺎ ﻏﲑ ﻣﺼﺮ‪‬ﺡ ﺑﻪ ﻭﻟﻜﻦ‬
‫ﺿﺮﻭﺭﻱ ﺍﻻﺳﺘﻨﺠﺎﺩ ﺑﻪ؛ ﻷﻧ‪‬ﻪ ﻣﻘﺼﻮﺩ ﻟﻠﻤﺘﻜﻠﻢ ﻭﻣﺮﺗﺒﻂ ﺑﻪ‪ ،‬ﻟﺬﻟﻚ ﻋﻠﹼﻖ ﺍﻟﻘﺮﺍﰲ ﺍﻻﻗﺘﻀﺎﺀ‬
‫ﺑﺎﳌﻌﲎ ﺩﻭﻥ ﺍﻟﻠﻔﻆ؛ ﻷﻥﹼ ﻣﻠﻔﻮﻅ ﺍﳌﺘﻜﻠﻢ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻮﺿﻊ ﺍﻟﻠﻐﻮﻱ ﺗﺎﻡ ﻻ ﻳﺴﺘﺪﻋﻲ‬
‫ﺇﺛﺒﺎﺕ ﳏﺬﻭﻑ‪ ،‬ﰲ ﺣﲔ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺨﺎﻃﺐ ‪-‬ﺍﻻﺳﺘﻌﻤﺎﻝ‪ -‬ﻏﲑ ﺗﺎﻡ‪ ،‬ﻭﻻ ﻳﻜﺘﻤﻞ‬
‫ﺇﻟﹼﺎ ﺇﺫﺍ ﺍﺳﺘﺤﻀﺮﻧﺎ ﺷﻴﺌﺎ ﻏﺎﺋﺒﺎ ﻭﺃﺛﺒﺘﻨﺎﻩ‪.‬‬
‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻓﺄﻭﺣﻴﻨﺎ ﺇﻟﻰ ﻣﻮﺳﻰ ﺃﻥ ﺍﺿﺮﺏ ﺑﻌﺼﺎﻙ ﺍﻟﺒﺤﺮ ﻓﺎﻧﻔﻠﻖ")‪ ،(2‬ﺇﺫﺍ‬
‫ﺗﺄﻣﻠﻨﺎ ﻣﻠﻔﻮﻅ ﺍﻵﻳﺔ ﺍﻟﻮﺿﻌﻲ ﳒﺪ ﺃ ﹼﻥ ﺍﳌﻨﻄﻮﻕ ﺍﳌﺼﺮ‪‬ﺡ ﺑﻪ ﺃ ﹼﻥ ﺍﻟﺒﺤﺮ ﺍﻧﻔﻠﻖ ﺩﻭﻥ ﺿﺮﺏ ﻣﻮﺳﻰ‬
‫ﺑﻌﺼﺎﻩ ﻭﻫﺬﺍ ﻏﲑ ﻣﻘﺼﻮﺩ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﳌﺼﺮ‪‬ﺡ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺿﺮﺏ ﻣﻮﺳﻰ‬
‫ﺍﻟﺒﺤﺮ ﻓﺎﻧﻔﻠﻖ؛ ﻟﺬﻟﻚ ﺍﺳﺘﺪﻋﻰ ﻭﺍﺳﺘﻠﺰﻡ ﺍﳌﻌﲎ ﺍﻟﺘﺨﺎﻃﱯ ﺇﺿﻤﺎﺭ ﳏﺬﻭﻑ ﰲ ﺍﻟﻨﺺ‪ ،‬ﻭﻫﻮ‬
‫ﻟﻔﻆ "ﻓﻀﺮﺏ" ﺇﺫ ﺃﺻﻞ ﺍﻵﻳﺔ "ﻓﺄﻭﺣﻴﻨﺎ ﺇﱃ ﻣﻮﺳﻰ ﺃﻥ ﺍﺿﺮﺏ ﺑﻌﺼﺎﻙ ﺍﻟﺒﺤﺮ ]ﻓﻀﺮﺏ[‬
‫ﻓﺎﻧﻔﻠﻖ"‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻋﺪﻝ ﻋﻦ ﻫﺬﺍ؛ ﻷ ﹼﻥ ﺍﻟﺴﻴﺎﻕ ﺩ ﹼﻝ ﻋﻠﻴﻪ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺹ‪.50-49‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺍﻵﻳﺔ‪.63:‬‬

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‫ﻭﻳﻌﺮ‪‬ﺝ ﺻﺎﺣﺐ ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﻣﻦ ﺟﺪﻳﺪ ﻋﻠﻰ ﺍﳌﻮﺿﻮﻉ ﻟﻴﺆﻛﹼﺪ ﺃ ﹼﻥ "ﺍﳌﻘﺘﻀﻰ ﻣﻌﲎ‬
‫ﻳﻔﻬﻢ ﺿﺮﻭﺭﺓ ﺗﺼﺤﻴﺢ ﺍﻟﻜﻼﻡ ﻻ ﺑﺘﻮﺳ‪‬ﻂ ﺍﻟﻠﻔﻆ")‪ ،(1‬ﻭﻧﺴﺘﺸﻒ ﻫﻜﺬﺍ ﺍﻟﺘﺤﻮ‪‬ﻝ ﺍﻟﻔﻌﻠﻲ ﻋﻠﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ ﻣﻦ ﺍﻟﻠﻔﻆ ﺍﳌﻨﻄﻮﻕ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺤﻮ‪‬ﻝ ﺍﻟﺬﻱ ﺗﺆﻛﹼﺪﻩ‬
‫ﻭﺗﺴﺘﺮﺳﻞ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﳊﺪﻳﺜﺔ ‪ Pragmatique‬ﻓﻬﻲ ﺗﻔﺤﺺ ﺍﳊﺪﺙ‬
‫ﺍﻟﻠﺴﺎﱐ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺯﻭﺍﻳﺎ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺘﻌﻠﹼﻖ ﺑﺎﳌﻮﺍﺿﻌﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ‬
‫ﻣﺘﻌﻠﹼﻖ ﺑﺎﻻﺳﺘﻠﺰﺍﻣﺎﺕ ﺍﻟﺘﺨﺎﻃﺒﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺘﻌﻠﹼﻖ ﺑﻜﻔﺎﺀﺓ ﺍﳌﺘﻠﻘﻲ‪.‬‬
‫ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻹﳝﺎﺀ‪:‬‬
‫ﻳﻔﺴ‪‬ﺮ ﺍﻹﳝﺎﺀ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﻮﺯ‪‬ﻋﺔ ﰲ ﺍﻟﺘﺮﺍﺙ ﺑﺄﻧ‪‬ﻪ ﻗﻮﻝ ﻭﺗﻜﻠﹼﻢ ﻭﺗﻔﻬﻴﻢ ﻭﺇﺷﻌﺎﺭ‬
‫ﺑﻌﻼﻣﺔ ﻋﻦ ﻃﺮﻳﻖ ﺃﺩﺍﺓ ﺗﺆﻛﹼﺪ ﺗﻐﻠﻴﺐ ﺟﺎﻧﺐ ﺍﳊﺮﻛﺔ ﺍﳌﺸﺎﺭ ﺑﻪ ﻋﻦ ﻏﲑﻩ)‪ ،(2‬ﻭﻫﻮ ﰲ ﺍﻟﺪﺭﺱ‬
‫ﺍﻷﺻﻮﱄ ﻳﻨﺪﺭﺝ ﺿﻤﻦ ﺩﻻﻟﺔ ﺍﻻﻟﺘﺰﺍﻡ ﺍﳌﻘﺼﻮﺩﺓ ﻟﻠﻤﺘﻜﻠﻢ‪ ،‬ﻳﺮﺍﺩ ﺑﻪ "ﻓﻬﻢ ﺍﻟﺘﻌﻠﻴﻞ ﻣﻦ ﺇﺿﺎﻓﺔ‬
‫ﺍﳊﻜﻢ ﺇﱃ ﺍﻟﻮﺻﻒ ﺍﳌﻨﺎﺳﺐ")‪ ،(3‬ﻭﻧﻠﺤﻆ ﺃ ﹼﻥ ﺇﺿﺎﻓﺔ ﺍﳊﻜﻢ ﺇﱃ ﻭﺻﻒ ﻣﻨﺎﺳﺐ ﻓﻴﻪ ﺩﻻﻟﺔ‬
‫ﺇﱃ ﺃ ﹼﻥ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻫﻮ ﺍﻟﻌﻠﹼﺔ‪ ،‬ﻓﻠﻮ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻫﻮ ﺍﻟﻌﻠﹼﺔ ﺃﻭ ﻧﻈﲑﻩ ﻟﻠﺘﻌﻠﻴﻞ ﻟﻜﺎﻥ‬
‫ﺑﻌﻴﺪﺍ ﻭﻣﻌﻴﺒﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺪﺭﺍﻳﺔ‪.‬‬
‫ﺃﻱ ﺇ ﹼﻥ ﻫﻨﺎﻙ ﺗﺮﺍﺑﻄﺎ ﻏﲑ ﺻﺮﻳﺢ ﺑﲔ ﺍﳊﻜﻢ ﻭﺍﻟﺼﻔﺔ ﻳ‪‬ﻬﺘﺪﻯ ﺇﻟﻴﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﳝﺎﺀ‬
‫ﻭﻣﺜﺎﻟﻪ‪ ":‬ﻣﻦ ﺃﺣﻲ ﺃﺭﺿﺎ ﻣﻮﺍﺗﺎ ‪-‬ﻣﻴﺘﺔ‪ -‬ﻓﻬﻲ ﻟﻪ")‪ ،(4‬ﺇ ﹼﻥ ﺍﳊﺪﻳﺚ ﻳﻮﻣﻰﺀ ﺑﺄﺩﺍﺓ ﺍﻟﻔﺎﺀ ﺇﱃ ﺃ ﹼﻥ‬
‫ﺍﻟﻌﻠﹼﺔ ﰲ ﺍﻟﺘﻤﻠﹼﻚ ﻫﻲ ﺍﻹﺣﻴﺎﺀ‪ ،‬ﺍﳊﻜﻢ ﻫﻨﺎ ﻫﻮ ﺍﻟﺘﻤﻠﻴﻚ‪ ،‬ﻭﺍﻟﺼﻔﺔ ﻫﻲ ﺍﻹﺣﻴﺎﺀ‪ ،‬ﻛﻤﺎ ﻳﺘﻀﺢ‬
‫ﺃﻥ ﺍﻷﺻﻞ ﺍﻟﺘﺨﺎﻃﱯ ﺍﳌﻌﻮ‪‬ﻝ ﻋﻠﻴﻪ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻌﲎ ﺍﻹﳝﺎﺋﻲ ﻫﻮ ﺍﳌﻨﺎﺳﺒﺔ؛ ﺃﻱ ﻣﻨﺎﺳﺒﺔ ﺍﳊﺪﺙ‬
‫ــــــــــ‬
‫)‪ (1‬ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﺷﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ )ﻣﻊ ﺍﳌﺴﺘﺼﻔﻰ(‪ ،‬ﺍﻷﻧﺼﺎﺭﻱ ﻋﺒﺪ ﺍﻟﻌﻠﻲ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻷﻣﲑﻳﺔ‪ ،‬ﺳﻨﺔ‬
‫‪1322‬ﻫـ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.412/1 ،‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺳﻨﺔ‪ ،1968‬ﺑﲑﻭﺕ‪ ،‬ﻣﺎﺩﺓ ﻭﻣﺄ‪.‬‬
‫)‪ (3‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.189/2 ،‬‬
‫)‪ (4‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﻛﺘﺎﺏ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺍﺕ‪.44/6 ،‬‬

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 ‫ﺍﻟﻠﺴﺎﱐ ﺍﻟﺴﻴﺎﻕ‪.‬‬
‫ﻭﻟﻘﺪ ﻭﻗﻒ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻋﻨﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﲟﺎ ﻳﺸﻌﺮ ﻋﻦ ﻭﻋﻲ ﻭﺣﺲ ﺭﺍﻕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻴﻔﻴﺔ‬
‫ﺗﺼﻮ‪‬ﺭ ﺍﳌﻌﺎﱐ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺭﺑﻂ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺑﺄﻧﺴﺎﻕ ﻭﳏﺪﺩﺍﺕ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻨﺺ ﺫﺍﺗﻪ‬
‫ﺃﻭ ﻣﺮﺗﺒﻄﺔ ﺑﺎﳌﺘﻜﻠﹼﻢ ‪،‬ﳍﺬﺍ ﳒﺪﻩ ﻳﻌﺘﱪ ﺍﻹﳝﺎﺀ "ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻻﺯﻡ ﻣﻘﺼﻮﺩ ﻟﻠﻤﺘﻜﻠﻢ‬
‫ﺑﺸﺮﻁ ﺍﻗﺘﺮﺍﻥ ﺣﻜﻢ ﺑﻮﺻﻒ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻋﻠﹼﺔ ﻟﻜﺎﻥ ﺍﻟﻜﻼﻡ ﻣﻌﻴﺒﺎ‬
‫ﻋﻨﺪ ﺍﻟﻌﻘﻼﺀ")‪ ،(1‬ﻭﻧﻠﺤﻆ ﺷﻴﺌﲔ ﻫﻨﺎ‪:‬‬
‫‪ -1‬ﺇﺿﺎﻓﺔ ﺍﳊﻜﻢ ﺇﱃ ﻭﺻﻒ ﻣﻨﺎﺳﺐ‪ ،‬ﻓﻴﻪ ﺇﺷﻌﺎﺭ ﺑﺎﻟﺘﻔﻬﻴﻢ ﻭﺍﻟﺘﻐﻠﻴﺐ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻼﻣﺔ‬
‫ﻭﺗﺮﺳﻴﺦ ﻓﻜﺮﺓ ﺃ ﹼﻥ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻫﻮ ﺍﻟﻌﻠﹼﺔ‪ ،‬ﺇﺫ ﻟﻮ ﱂ ﻳﻜﻦ ﻋﻠﹼﺔ ﻣﻊ ﻣﻨﺎﺳﺒﺘﻪ ﻟﻜﺎﻥ ﺍﻗﺘﺮﺍﻥ‬
‫ﺍﳊﻜﻢ ﺑﻪ ﻏﲑ ﻣﻘﺒﻮﻝ ﻭﻻ ﻣﺴﺘﺴﺎﻍ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺪﺭﺍﻳﺔ‪.‬‬
‫‪-2‬ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻼﺯﻣﺔ ﻣﻔﺮﻗﺎ ﺑﲔ ﺍﻟﻌﻠﹼﻴﺔ ﺍﻟﱵ ﺗﺜﺒﺖ ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﻠﹼﻴﺔ ﺍﻟﱵ ﺗﺜﺒﺖ ﺻﺮﺍﺣﺔ ﺑﺎﻟﻨﺺ‬
‫ﻋﻠﻴﻬﺎ‪،‬ﻟﻜﻮﻥ ﺍﻟﻠﻔﻆ ﺑﻮﺿﻌﻪ ﺍﻟﻠﻐﻮﻱ ﺩﺍﻻ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻠﹼﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺑﺎﻟﻨﺺ ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻈﺎﻫﺮ‪.‬‬
‫ﺻﻮﺭ ﺩﻻﻟﺔ ﺍﻹﳝﺎﺀ‪:‬‬
‫ﺇ ﹼﻥ ﺃﻭ‪‬ﻝ ﻣﺎ ﻳﺴﺘﻘﺮﺅﻩ ﺍﻟﻠﺴﺎﱐ ﻭﻫﻮ ﳝﺎﺭﺱ ﻓﻌﻞ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺪﺭﺍﺳﺔ ﻋﻠﻰ ﻣﺪﻭ‪‬ﻧﺎﺕ ﺍﻷﺻﻮﻟﻴﲔ‬
‫ﻻﺳﻴﻤﺎ ﺍﻟﱵ ﺗﻌﲎ ﺑﺮﺻﺪ ﻟﻜﻞ ﺍﳌﻘﺎﺭﺑﺎﺕ ﻭﺍﳌﻘﻮﻻﺕ ﺍﻟﱵ ﺗﺴﻌﻰ ﺟﺎﻫﺪﺓ ﺇﱃ ﺑﺴﻂ ﺍﻟﻜﻼﻡ ﰲ‬
‫ﺍﳌﻌﺎﱐ ﺍﳌﺨﺒﻮﺀﺓ ﻭﺣﱴ ﺍﻟﻈﺎﻫﺮﺓ – ﻫﻮ ﺣﺼﺮ ﳎﺎﻝ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﺗﺸﻜﹼﻞ ﺍﻟﻌﻨﺼﺮ‬
‫ﺍﻟﻠﺴﺎﱐ ﺫﺍﺗﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﲨﻠﺔ ﺍﻟﺘﺠﻠﹼﻴﺎﺕ ﺍﳌﺜﺒﺘﺔ ﰲ ﺍﻟﻨﺺ ﺃﻭ ﺧﺎﺭﺟﻪ‪.‬‬
‫ﻓﺎﻟﻨﺎﻇﺮ ﰲ ﻣﺒﺪﺇ ﺍﻹﳝﺎﺀ ﺃﻭ ﺍﻟﺘﻨﺒﻴﻪ ﻳﻠﻔﻲ ﺻﻮﺭﺍ ﻣﺘﻌﺪ‪‬ﺩﺓ‪ ،‬ﺗﺮﺻﺪ ﻟﻨﺎ ﺍﳌﻌﲎ ﺍﳌﻮﻣﻰﺀ ﺇﻟﻴﻪ‬
‫)‪(2‬‬
‫ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫‪-1‬ﻣﺎ ﻫﻮ ﻣﺘﻌﻠﹼﻖ ﺑﺎﻟﻠﻐﺔ‪ :‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﳒﺪ ﺗﺮﺗﻴﺐ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻮﺻﻒ ﻣﺪﺭﻛﺎ‬
‫ــــــــــ‬
‫)‪ (1‬ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ ﻣﻊ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻌﺪ ﻭﺷﺮﺡ ﺍﻟﻌﻀﺪ‪ ،‬ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻭﺍﻟﺴﻌﺪ‪.172/2 ،‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ‪.367-366-365-364/3 ،‬‬

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‫ﺑﺈﺣﺪﻯ ﺃﺩﻭﺍﺕ ﺍﻟﺮﺑﻂ ﺍﻟﻠﻐﻮﻳﺔ؛ ﺃﻱ ﺇ ﹼﻥ ﻫﻨﺎﻙ ﻋﻼﻣﺔ ﻣﻠﻔﻮﻇﺔ ﻭﻟﺘﻜﻦ ﻓﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ ﺗﺮﺷﺪﻧﺎ ﺇﱃ‬
‫ﺃ ﹼﻥ ﻋﻠﺔ ﺍﳊﻜﻢ ﻫﻮ ﺍﻟﻮﺻﻒ ﺍﳌﻌﻴ‪‬ﻦ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﺍﻟﺴ‪‬ﺎﺭﻕ ﻭﺍﻟﺴ‪‬ﺎﺭﻗﺔ‬
‫ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳ‪‬ﺪﻳﻬﻤﺎ")‪ ،(1‬ﻫﻨﺎ ﺍﻗﺘﺮﻥ ﺍﳊﻜﻢ ﺑﻮﺻﻒ‪ ،‬ﺍﳊﻜﻢ ﻫﻮ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﺍﻟﻮﺻﻒ ﻫﻮ‬
‫ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻓﻠﻮﻻ ﺃ ﹼﻥ ﺍﻟﺴﺮﻗﺔ ﻫﻲ ﻋﻠﺔ ﺍﻟﻘﻄﻊ ﻣﺎ ﻛﺎﻥ ﺗﺮﺗﻴﺒﻪ ﻋﻠﻴﻬﺎ ﳎﺪﻳﺎ ﻋﻨﺪ ﺍﻟﻌﻘﻼﺀ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﺑﺎﻥ ﻭﻇﻬﺮ ﺃ ﹼﻥ ﺍﻟﻔﺎﺀ ﻋﻼﻣﺔ ﻟﺴﺎﻧﻴﺔ ﺭﺍﺑﻄﺔ ﻭﻣﻌﻘﹼﺒﺔ ﺻﺮﻓﺖ ﺍﻟﺬﻫﻦ ﺇﱃ ﺃ ﹼﻥ ﻋﻠﹼﺔ ﺍﳊﻜﻢ )ﺍﻟﻘﻄﻊ(‬
‫ﻫﻮ ﺍﻟﻮﺻﻒ )ﺍﻟﺴﺮﻗﺔ(‪.‬‬
‫‪-2‬ﻣﺎ ﻫﻮ ﻣﺘﻌﻠﹼﻖ ﺑﺎﻟﻔﻌﻞ‪ :‬ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻳﻮﺭﺩ ﺍﻟﺸﺎﺭﻉ ﻣﻊ ﺍﳊﻜﻢ ﻭﺻﻔﺎ ﻣﻨﺎﺳﺒﺎ ﻣﺆﺛﹼﺮﺍ‬
‫ﻋﻠﻰ ﺍﳊﻜﻢ‪ ،‬ﻭﻃﺒﻴﻌﺔ ﺍﳌﺆﺛﹼﺮ ﻓﻌﻞ‪ ،‬ﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪":‬ﻻ ﻳﻘﻀﻲ ﺍﻟﻘﺎﺿﻲ ﻭﻫﻮ‬
‫ﻏﻀﺒﺎﻥ")‪ ،(2‬ﺍﻟﻨﺺ ﻳﻨﺒ‪‬ﻪ ﺇﱃ ﺃﻥﹼ ﻓﻌﻞ ﺍﻟﻐﻀﺐ ﻋﻠﹼﺔ ﻣﺆﺛﺮﺓ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﻋﻨﺪ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ‬
‫ﻭﺑﺬﻟﻚ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﻋﻼﻣﺔ ﺻﺎﺭﻓﺔ ﻟﻠﻘﻀﺎﺀ‪ ،‬ﻓﻬﺬﺍ ﺍﻷﺧﲑ ﻣﻨﻮﻁ ﺑﺼﻔﺎﺀ ﺍﻟﺬﻫﻦ‪ ،‬ﻓﺎﻟﻐﻀﺐ‬
‫ﺣﺎﻓﺰ ﻭ ﻣﺜﲑ ﻳﻨﺘﺞ ﻋﻨﻪ ﺍﺳﺘﺠﺎﺑﺎﺕ ﻏﲑ ﻣﻘﺒﻮﻟﺔ ﻭﻻ ﳏﺒ‪‬ﺬﺓ ﻟﻠﺸﺎﺭﻉ‪.‬‬
‫ﺍﻻﻗﺘﻀﺎﺀ ﻭﺍﻹﳝﺎﺀ‪:‬‬
‫ﺇ ﹼﻥ ﻇﺎﻫﺮﺓ ﺗﻮﻟﹼﺪ ﺍﻻﺻﻄﻼﺣﺎﺕ ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﺗﻄﺮﺡ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻠﺴﺎﱐ‬
‫ﺿﺮﻭﺭﺓ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺍﻟﺴﻤﺎﺕ ﺍﳌﻤﻴﺰﺓ ﻗﺼﺪ ﲢﻘﻴﻖ ﺣﻔﺮ ﻋﻤﻴﻖ ﹼﰒ ﻣﺴﺢ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬
‫ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﻭﺧﺼﻮﺻﺎ ﺗﻠﻚ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺼﻨ‪‬ﻔﺔ ﲢﺖ ﺍﳌﺒﺪﺇ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻟﺬﻟﻚ ﺇﺫﺍ ﺭﻣﻨﺎ ﺍﺳﺘﻜﺸﺎﻑ‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﺘﻮﻃﹼﻨﺔ ﰲ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﻓﻼ ﻣﻨﺪﻭﺣﺔ ﺃﻥ ﳔﺼ‪‬ﺺ ﻣﺴﺎﺣﺎﺕ ﻧﻌﺮﺽ‬
‫ﻓﻴﻬﺎ ﺍﻟﻔﺮﻭﻕ ﺍﳊﺎﺻﻠﺔ ﺑﲔ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﻭﺑﺬﻟﻚ ﻧﺘﺤﺎﺷﻰ ﺍﳋﻠﻂ ﻭﺗﻮﻫ‪‬ﻢ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﻭﺍﻟﺘﻮﺍﺷﺞ ﻭﺍﻟﺘﻄﺎﺑﻖ‪ ،‬ﻭﳍﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻭﺯﻥ ﻣﻌﺮﰲ؛ ﻷﻧ‪‬ﻬﺎ ﺗﻔﺼﻢ ﻋﺮﻯ ﺍﻟﺘﺪﺍﺧﻞ ﻭﻻ ﺗﺴﻤﺢ‬
‫ﺍﻟﺒﺘﺔ ﺑﺎﻻﺷﺘﺮﺍﻙ ﺍﻟﺪﻻﱄ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ‪.38:‬‬
‫)‪ (2‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ‪ ،247/8 ،‬ﺍﳊﺪﻳﺚ‪ .5418‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ‪776/2 ،‬‬
‫ﺍﳊﺪﻳﺚ‪.2316‬‬

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‫ﻓﺈﺫﺍ ﺗﻘﺮ‪‬ﺭ ﻣﺒﺪﺃ ﺇﺛﺒﺎﺕ ﺍﻟﻔﺮﻭﻕ ﺍﻧﺰﻭﺕ ﻭ ﺍﻧﺴﻠﺨﺖ ﺇﺷﻜﺎﻟﻴﺔ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻟﺘﺪﺍﺧﻞ‪ ،‬ﺍﻧﻄﻼﻗﺎ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺎﻏﻞ ﺍﳌﻌﺮﰲ ﺍﺭﺗﺄﻳﻨﺎ ﻣﻮﺿﻌﺔ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺣﺼﺮ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻜﺎﺋﻨﺔ‬
‫ﺑﲔ ﺍﻟﻌﻨﺼﺮﻳﻦ ﺍﻟﺘﺪﺍﻭﻟﻴﲔ ﺍﻻﻗﺘﻀﺎﺀ ﻭﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻣﻘﺘﻨﻌﲔ ﺃﻥ ﺫﻟﻚ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻔﻬ‪‬ﻢ ﺍﻟﺘﺼﻮ‪‬ﺭ‬
‫ﺍﻷﺻﻮﱄ ﻟﻠﻤﻌﲎ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻢ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻌﻘﻮﺩﺓ ﺑﲔ ﺍﻟﻜﻼﻡ ﻭﺻﺎﺣﺒﻪ‪.‬‬
‫ﺃﻗﺮﺭﻧﺎ ﺁﻧﻔﺎ ﺃ ﹼﻥ ﻛﻠﹼﺎ ﻣﻦ ﺍﻻﻗﺘﻀﺎﺀ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻳﻨﺪﺭﺟﺎﻥ ﲢﺖ ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭﺃ‪‬ﻤﺎ‬
‫ﻗﺎﺋﻤﺎﻥ ﻋﻠﻰ ﻣﺒﺪﺇ ﺍﻻﻟﺘﺰﺍﻡ‪ ،‬ﻣﻘﺼﻮﺩﺍﻥ ﻟﻠﻤﺘﻜﻠﻢ‪ ،‬ﺍﻻﻗﺘﻀﺎﺀ ﻣﻘﺼﻮﺩ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ ﻻ ﻳﺴﺘﻘﻴﻢ‬
‫ﺇﻟﹼﺎ ﺑﻪ‪ ،‬ﻭﺍﻹﳝﺎﺀ ﻣﻘﺼﻮﺩ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻔﻆ ﺃﻭﻣﺄ ﻭﻧﺒ‪‬ﻪ ﺇﻟﻴﻪ ﻭﻏﻠﺐ ﺍﻋﺘﺒﺎﺭﻩ‪ ،‬ﺑﻴﺪ ﺃ ﹼﻥ ﺍﳌﻔﺎﺭﻗﺔ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﺗﻜﻤﻦ ﰲ ﺃ ﹼﻥ ﺍﻻﻗﺘﻀﺎﺀ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻪ ﺻﺪﻕ ﺍﻟﻜﻼﻡ ﺃﻭ ﺻﺤﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﺃﻭ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﻭﳍﺬﺍ ﺗﺄﻛﹼﺪ ﺃﻧ‪‬ﻪ ﻣﻦ ﺑﺎﺏ ﺍﻟﻼﺯﻡ ﺍﳌﺘﻘﺪ‪‬ﻡ‪ ،‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺷﺮﻃﺎ ﻻﻋﺘﺒﺎﺭ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺼﺤ‪‬ﺔ ﰲ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﰲ ﺣﲔ ﺍﻟﺘﻨﺒﻴﻪ ﻻ ﻳﺒﲎ ﻋﻠﻰ ﻣﺎ ﺑﲏ ﻋﻠﻴﻪ ﺍﻻﻗﺘﻀﺎﺀ؛ ﺃﻱ ﺇﻧ‪‬ﻪ ﻻ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ ﺻﺪﻕ‬
‫ﺍﻟﻜﻼﻡ ﻭﻻ ﺻﺤ‪‬ﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻭﻻ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻏﲑ ﺃﻧ‪‬ﻪ ﻳﺸﻌﺮﻧﺎ ﺑﺄ ﹼﻥ ﻫﺬﺍ ﺍﳊﻜﻢ ﻋﻠﹼﺔ ﻟﺬﻟﻚ‪ ،‬ﻭﳍﺬﺍ‬
‫ﻛﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﻠﹼﺎﺯﻡ ﺍﳌﺘﺄﺧ‪‬ﺮ‪.‬‬
‫ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ‪:‬‬
‫ﻣﻦ ﺃﻫﻢ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ ﻃﺮﻗﻬﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻭﺗﺘﻌﻠﹼﻖ ﺑﺎﳌﻮﺿﻮﻉ ﺍﻟﻠﺴﺎﱐ ﻭﺍﻟﺪﻻﱄ ﻋﻠﻰ‬
‫ﺣ ‪‬ﺪ ﺳﻮﺍﺀ ﻣﺎ ﲰ‪‬ﺎﻩ ﺍﳌﺘﻜﻠﹼﻤﻮﻥ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺑﺎﻹﺷﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﰲ ﺍﳌﻮﺭﻭﺙ ﺍﳌﻌﺠﻤﻲ ﺗﺮﺍﺩﻑ ﺍﻟﻨﻄﻖ‬
‫ﰲ ﻓﻬﻢ ﺍﳌﻌﲎ)‪(1‬؛ ﺃﻱ ﺇﻧ‪‬ﻬﺎ ﻋﻼﻣﺔ ﺿﻤﻨﻴﺔ ﻏﲑ ﻣﻨﻄﻮﻗﺔ ﺃﺭﻳﺪ ‪‬ﺎ ﺍﳌﻨﻄﻮﻕ ﻭﻣﺴﺘﻠﺰﻣﺎﺗﻪ‬
‫ﻭﺍﻟﺸﺮﻁ ﺍﻷﺳﺎﺳﻲ ﻟﺘﻔﻬ‪‬ﻢ ﺍﻟﻌﻼﻣﺔ ﺍﻹﺷﺎﺭﻳﺔ ﻭﲢﻘﹼﻘﻬﺎ ﻫﻮ ﺃﻥ ﻳﺪﺭﻙ ﺍﻟﻄﺮﻓﺎﻥ ﺍﳌﺘﻮﺍﺻﻼﻥ‬
‫ﻣﻀﻤﻮﻥ ﺍﻹﺷﺎﺭﺓ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ‪ ،‬ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ‪ ،‬ﻣﺎﺩﺓ ﺷﻮﺭ‪.‬‬

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‫ﻓﺎﻟﻨﻈﺎﻡ ﺍﻹﺷﺎﺭﻱ ﻛﻤﺎ ﺗﺮﻯ ﺭﻫﲔ ﳎﻤﻮﻋﺔ ﺣﻘﺎﺋﻖ ﻣﱴ ﻣﺎ ﺗﻮﻃﹼﻨﺖ ﲢﻘﹼﻖ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﺴﻠﻴﻢ‬
‫ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﺮﻓﺎﻥ ﻋﻠﻰ ﻋﻠﻢ ﺑﺎﻟﺴﻨﻦ ﻭﺍﻹﺷﺎﺭﺍﺕ ﺍﳌﺒﺜﻮﺗﺔ ﰲ ﺍﳋﻄﺎﺏ ﺍﻟﺘﻮﺍﺻﻠﻲ‬
‫ﻓﺘﺤﺮﻳﻚ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﻷﻋﻠﻰ ﺇﱃ ﺍﻷﺳﻔﻞ ﺃﻣﺎﺭﺓ ﻋﻠﻰ ﺍﳌﻮﺍﻓﻘﺔ‪ ،‬ﻭﻟﻦ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻣﺎﺭﺓ ﻧﺎﺟﻌﺔ‬
‫ﰲ ﺍﻟﺘﻮﺍﺻﻞ ﺇﻟﹼﺎ ﺇﺫﺍ ﺃﺩﺭﻙ ﻃﺮﻓﺎ ﺍﳋﻄﺎﺏ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺍﳌﺘﻠﻘﻲ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻟﺪﻻﻟﻴﺔ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﳌﻔﻬﻮﻡ ﺍﻻﺻﻄﻼﺣﻲ ﺍﻟﺬﻱ ﻳﻘﺪ‪‬ﻣﻪ ﻭﻳﻌﻄﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻟﻺﺷﺎﺭﺓ ﻓﻬﻮ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺬﻱ‬
‫ﻳﺘﺠﺎﻭﺯ ﺣﺪ ﻏﲑ ﺍﳌﻨﻄﻮﻕ ﻟﻴﺸﻤﻞ ﺍﳌﻨﻄﻮﻕ‪ ،‬ﻓﻬﻲ ﰲ ﻧﻈﺮﻫﻢ "ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﻌﲎ ﻏﲑ‬
‫ﻣﻘﺼﻮﺩ ﻣﻦ ﺳﻴﺎﻗﻪ ﺃﺻﺎﻟﺔ ﻭﻻ ﺗﺒﻌﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻻﺯﻡ ﻟﻠﻤﻌﲎ ﺍﻟﺬﻱ ﺳﻴﻖ ﺍﻟﻜﻼﻡ ﻷﺟﻠﻪ")‪(1‬؛ ﺃﻱ‬
‫ﺇﻧ‪‬ﻬﺎ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﻌﲎ ﻻﺯﻡ ﻣﺘﺄﺧ‪‬ﺮ ﻏﲑ ﻣﺼﺮ‪‬ﺡ ﺑﻪ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻠﻔﻮﻅ ﺍﻟﻠﺴﺎﱐ‬
‫)ﺍﻟﺼﻴﻐﺔ ﻭﺍﻟﻮﺿﻊ( ﻏﲑ ﻣﻘﺼﻮﺩ ﻟﻠﻤﺘﻜﻠﹼﻢ‪ ،‬ﻭﻻ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ ﺻﺪﻕ ﺍﻟﻜﻼﻡ ﻭﻻ ﺻﺤ‪‬ﺘﻪ‪ ،‬ﻭﻣﻊ‬
‫ﺫﻟﻚ ﳓﺘﺎﺝ ﺇﱃ ﺑﺴﻂ ﺗﺄﻣ‪‬ﻞ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻹﺩﺭﺍﻛﻪ‪ ،‬ﻭﻗﺪ ﺃﻛﹼﺪ ﺍﻟﺴﺮﺧﺴﻲ ﻫﺬﺍ ﰲ ﺛﻨﺎﻳﺎ ﺣﺪﻳﺜﻪ‬
‫ﻋﻦ ﺍﻟﻘﻴﻤﺔ ﺍﻹﺑﻼﻏﻴﺔ ﻭﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﱵ ﺗﺘﻮﻓﹼﺮ ﻋﻠﻴﻬﺎ ﺍﻹﺷﺎﺭﺓ ﺑﻘﻮﻟﻪ‪":‬ﻭﺍﻟﺜﺎﺑﺖ ﺑﺎﻹﺷﺎﺭﺓ ﻣﺎ ﱂ‬
‫ﻳﻜﻦ ﺍﻟﺴﻴﺎﻕ ﻷﺟﻠﻪ‪ ،‬ﻟﻜﻨ‪‬ﻪ ﻳﻌﻠﻢ ﺑﺎﻟﺘﺄﻣ‪‬ﻞ ﰲ ﻣﻌﲎ ﺍﻟﻠﻔﻆ ﻣﻦ ﻏﲑ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ")‪.(2‬‬
‫ﻭﱂ ﻳﻜﺘﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﰲ ﺍﳊﻘﻴﻘﺔ ﺑﺎﳉﺎﻧﺐ ﺍﻟﻨﻈﺮﻱ ﻋﻨﺪ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﻫﺬﺍ ﺍﳌﺒﺪﺇ‬
‫ﺑﻞ ﺭﺍﺣﻮﺍ ﻳﺪﻟﹼﻠﻮﻥ ﺫﻟﻚ ﺑﻨﻤﺎﺫﺝ ﺗﻄﺒﻴﻘﻴﺔ ﻣﺴﺘﻮﺣﺎﺓ ﻣﻦ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻭﻏﲑﻩ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫‪-1‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﺷﺎﻭﺭﻫﻢ ﻓﻲ ﺍﻷﻣﺮ")‪ ،(3‬ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ﻟﻶﻳﺔ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ‬
‫ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻟﻜﻦ ﻫﻨﺎﻙ ﺩﻻﻟﺔ ﺃﺧﺮﻯ ﻣﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻏﲑ ﻣﺼﺮ‪‬ﺡ ‪‬ﺎ‪ ،‬ﻏﲑ ﻣﻘﺼﻮﺩﺓ‪ ،‬ﻭﻫﻲ‬
‫ﻭﺟﻮﺏ ﺇﳚﺎﺩ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﻣ‪‬ﺔ ﻋﻠﻰ ﺩﺭﺟﺔ ﻣﻦ ﺍﳊﻜﻤﺔ ﻭﺳﺪﺍﺩ ﺍﻟﺮﺃﻱ ﻭﺍﻟﺼ‪‬ﻼﺡ ﻭﺍﻟﻨﺼﻴﺤﺔ‬
‫ﻟﺘﺴﺘﺸﺎﺭ ﰲ ﺃﻣﺮﻫﺎ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪.68/1 ،‬‬
‫)‪ (2‬ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ‪.263/1 ،‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺍﻵﻳﺔ‪.159:‬‬

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‫‪-2‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻻ ﺟﻨﺎﺡ ﻋﻠﻴﻜﻢ ﺇﻥ ﻃﻠﻘﺘﻢ ﺍﻟﻨﺴﺎﺀ ﻣﺎ ﻟﻢ ﺗﻤﺴ‪‬ﻮﻫﻦ ﺃﻭ ﺗﻔﺮﺿﻮﺍ ﻟﻬﻦ‬
‫ﻓﺮﻳﻀﺔ")‪.(1‬ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ﺟﻮﺍﺯ ﻃﻼﻕ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻗﺒﻞ ﻓﺮﺽ ﺍﳌﻬﺮ‬
‫ﺃﻭ ﺗﻘﺪﻳﺮﻩ ﰲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻣﻊ ﻋﺪﻡ ﺍﻹﰒ ﻭﺍﳊﺮﺝ ﰲ ﺫﻟﻚ‪ .‬ﻭﺍﳌﻌﲎ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺃ ﹼﻥ ﻋﻘﺪ‬
‫ﺍﻟﺰﻭﺍﺝ ﺻﺤﻴﺢ ﺩﻭﻥ ﺫﻛﺮ ﺍﳌﻬﺮ ﺃﺻﻼ؛ ﻷ ﹼﻥ ﺍﻟﻄﻼﻕ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺯﻭﺍﺝ ﺻﺤﻴﺢ ﻗﺎﺋﻢ‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻻﺯﻡ ﻟﻠﻤﻌﲎ ﺍﻷﻭ‪‬ﻝ ﻭﻟﻴﺲ ﻣﻘﺼﻮﺩﺍ ﻟﻠﺸ‪‬ﺎﺭﻉ‪ ،‬ﺣﻴﺚ ﺇ ﹼﻥ ﺍﻵﻳﺔ ﺇﻧ‪‬ﻤﺎ ﺫﻛﺮﺕ ﻟﺒﻴﺎﻥ‬
‫ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻓﻜﻮﻥ ﺍﳌﻌﲎ ﺍﻟﻼﺯﻡ ﺛﺎﺑﺘﺎ ‪‬ﺬﺍ ﺍﻟﻨﻤﻂ ﻓﻬﻮ ﻣﺪﺭﻙ ﻣﻦ ﻣﻨﻄﻮﻕ ﺍﻟﻨﺺ؛ ﻭﺫﻟﻚ‬
‫ﻷ ﹼﻥ ﺍﻻﻟﺘﺤﺎﻡ ﺍﳊﺎﺻﻞ ﺑﲔ ﺍﻟﻠﹼﺎﺯﻡ ﻭﺍﳌﻠﺰﻭﻡ ﺛﺎﺑﺖ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ‪ ،‬ﻓﺎﻟﻨﺺ ﺩﺍﻝ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﳌﻌﲎ ﺍﻹﺷﺎﺭﻱ‪.‬‬
‫ﺃﻧﻮﺍﻉ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ‪:‬‬
‫ﻟﻴﺴﺖ ﺍﳌﻌﺎﱐ ﺍﳌﻄﺮﻭﺣﺔ ﰲ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﳕﻂ ﻭﺍﺣﺪ ﺃﻭ ﺻﻮﺭﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﻟﺘﺠﻠﻲ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﻏﺎﻣﻀﺔ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺇﻋﻤﺎﻝ ﺫﻫﻦ ﻭﺗﺒﺼ‪‬ﺮ ﺑﺴﻨﻦ ﺍﻟﻌﺮﺏ ﰲ ﻛﻼﻣﻬﻢ‬
‫ﻛﻤﺎ ﻗﺪ ﺗﻜﻮﻥ ﺟﻠﻴ‪‬ﺔ ﻭﺍﺿﺤﺔ ﻳﻔﻬﻤﻬﺎ ﻣﻦ ﻟﻪ ﺣﻆ ﺃﻭ ﻧﺰﺭ ﻳﺴﲑ ﺑﻜﻼﻡ ﺍﻟﻌﺮﺏ ﻭﻭﺟﻮﻫﻪ‬
‫ﻭﺍﳌﺘﺄﻣ‪‬ﻞ ﰲ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﺍ‪‬ﺰﻭﻡ ‪‬ﺎ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﻳﻠﻔﺖ ﺍﻧﺘﺒﺎﻫﻪ ﺩﻭﺭﺍ‪‬ﺎ ﺑﲔ‬
‫ﺐ ﻛﻮﻧ‪‬ﻬﺎ ﻏﲑ ﻣﻘﺼﻮﺩﺓ‪ ،‬ﻓﻌﺪﻡ ﺍﻟﻘﺼﺪﻳﺔ ﺇﻳﺬﺍﻥ ﺑﺈﺩﺭﺍﻙ ﺃﻭ ﻋﺪﻡ‬ ‫ﺍﻟﻐﻤﻮﺽ ﻭﺍﻟﻮﺿﻮﺡ‪ ،‬ﻭﺍﻟﺴ‪‬ﺒ ‪‬‬
‫ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻗﺪ ﺃﻛﹼﺪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻫﺬﻩ ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﳌﻠﻚ‪ ":‬ﹼﰒ ﺇ ﹾﻥ ﻛﺎﻥ ﺍﻟﻐﻤﻮﺽ ﻓﻴﻪ )ﺃﻱ ﺍﻟﺜﺎﺑﺖ‬
‫ﺑﺪﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ( ﻳﺰﻭﻝ ﺑﺄﺩﱏ ﺗﺄﻣ‪‬ﻞ ﻳﻘﺎﻝ ﻫﺬﻩ ﺇﺷﺎﺭﺓ ﻇﺎﻫﺮﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳛﺘﺎﺝ ﺇﱃ ﺯﻳﺎﺩﺓ ﻓﻜﺮ‬
‫ﻳﻘﺎﻝ ﻫﺬﻩ ﺇﺷﺎﺭﺓ ﻏﺎﻣﻀﺔ")‪.(2‬ﻓﺎﻹﺷﺎﺭﺓ ﺍﻟﻮﺍﺿﺤﺔ ﻫﻲ ﺍﻟﱵ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺇﻋﻤﺎﻝ ﻭﺇﺗﻌﺎﺏ ﺫﻫﻦ‬
‫ﻭﺗﺒﺤ‪‬ﺮ ﰲ ﻣﻔﺮﺩﺍﺕ ﻭﲨﻞ ﺍﻟﻨﺺ‪ ،‬ﻭﻣﺜﺎﳍﺎ "ﺃﺣ ﹼﻞ ﻟﻜﻢ ﻟﻴﻠﺔ ﺍﻟﺼﻴﺎﻡ ﺍﻟﺮ‪‬ﻓﺚ ﺇﻟﻰ ﻧﺴﺎﺋﻜﻢ‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪.236:‬‬
‫)‪ (2‬ﺷﺮﺡ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﺑﻦ ﺍﳌﻠﻚ ﻋﺰ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﺍﳌﻄﺎﺑﻊ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪1315 ،‬ﻫـ‪،‬ﺹ‪.522‬‬

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‫ﻦ ﻟﺒﺎﺱ ﻟﻜﻢ ﻭﺃﻧﺘﻢ ﻟﺒﺎﺱ ﻟﻬﻦ")‪ ،(1‬ﻣﻨﻄﻮﻕ ﺍﻵﻳﺔ ﺟﻮﺍﺯ ﻣﺒﺎﺷﺮﺓ ﺍﳌﺮﺃﺓ ﻟﻴﻠﺔ ﺍﻟﺼﻴﺎﻡ‬
‫ﻫ‪‬‬
‫ﻭﺍﳌﻌﲎ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺻﺤ‪‬ﺔ ﺻﻮﻡ ﻣﻦ ﺃﺻﺒﺢ ﺟﻨﺒﺎ‪.‬ﺃﻣﺎ ﺍﻹﺷﺎﺭﺓ ﺍﻟﻐﺎﻣﻀﺔ ﺃﻭ ﺍﳋﻔﻴﺔ ﻓﻬﻲ ﺍﻟﱵ‬
‫ﲢﺘﺎﺝ ﺇﱃ ﺇﻋﻤﺎﻝ ﻋﻘﻞ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺩﺭﺍﻳﺔ ﺑﻀﺮﻭﺏ ﻭﺳﻨﻦ ﺍﻟﻌﺮﺏ ﰲ ﻛﻼﻣﻬﺎ‪ ،‬ﻭﻣﺜﺎﳍﺎ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪":‬ﻭﺣﻤﻠﻪ ﻭﻓﺼﺎﻟﻪ ﺛﻼﺛﻮﻥ ﺷﻬﺮﺍ")‪ ،(2‬ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﺍﻟﻮﺍﻟﺪﺍﺕ ﻳﺮﺿﻌﻦ‬
‫ﺃﻭﻻﺩﻫﻦ ﺣﻮﻟﻴﻦ ﻛﺎﻣﻠﻴﻦ")‪ ،(3‬ﻋﻦ ﻃﺮﻳﻖ ﺍﳉﻤﻊ ﺗﺒﻴ‪‬ﻦ ﺃ ﹼﻥ ﺍﳌﻌﲎ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻫﻮ ﺃ ﹼﻥ ﺃﻗ ﹼﻞ‬
‫ﻣﺪﺓ ﺍﳊﻤﻞ ﺳﺘﺔ ﺃﺷﻬﺮ‪.‬‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻭﺑﻘﻴﺔ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪:‬‬
‫ﺃﻭﻗﻔﻨﺎ ﺍﻟﻨ‪‬ﻈﺮ ﻭﺍﻟﺘﺄﻣ‪‬ﻞ ﰲ ﺍﻟﻜﻢ ﺍﻻﺻﻄﻼﺣﻲ ﺍﳌﻄﺮﻭﺡ ﻟﺘﻤﺜﹼﻞ ﺍﳌﻌﲎ ﺃﻣﺎﻡ ﻧﻈﺎﻡ ﻭﺍﺣﺪ‪ ،‬ﻳﺒﺪﻭ‬
‫ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﻋﻠﻰ ﺣﻆ ﻋﺎﻝ ﻣﻦ ﺍﳌﻼﺀﻣﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﺣﻴﺚ ﳒﺪ ﺃ ﹼﻥ‬
‫ﻫﻨﺎﻙ ﺣﺮﺍﻛﺎ ﺩﺍﺋﻤﺎ ﻣﻦ ﺍﻟﻌﻼﻣﺔ ﺇﱃ ﺍﳌﻌﲎ‪ ،‬ﻭﻫﻮ ﺣﺮﺍﻙ ﻣﱪ‪‬ﺭ ﺇﺫ ﺍﻟﻐﺮﺽ ﺗﻘﺮﻳﺮ ﺍﳌﻌﺎﱐ ﻭﺗﺜﺒﻴﺘﻬﺎ‬
‫ﻷﺟﻞ ﻫﺬﺍ ﻋﻤﺪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺇﱃ ﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻣﻦ ﹼﰒ ﺇﻓﺮﺍﺯ ﺃﺳﺎﺱ ﻭﻣﻌﻴﺎﺭ ﻋﺎﻡ ﻟﻠﻜﻴﻔﻴﺔ‬
‫ﺍﻟﱵ ﺗﺘﺠﻠﻰ ‪‬ﺎ ﺍﳌﻌﺎﱐ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺸﺪ‪‬ﻧﺎ ﰲ ﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻌﻼﻣﺔ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﻭﺳﻴﻂ ﻭﻋﺘﺒﺔ ﳌﺎ ﻫﻮ‬
‫ﺃﻫﻢ؛ ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻗﻠﻨﺎ ﻣﻌﺎﱐ ﻭﻟﻴﺲ ﻣﻌﲎ ‪-‬ﺑﺼﻴﻐﺔ ﺍﳌﻔﺮﺩ ﺇﻋﺼﺎﻣﺎ ﺃ ﹼﻥ ﻫﻨﺎﻙ‬
‫ﻣﻌﲎ ﻣﻘﺘﻀﻰ‪ ،‬ﻭﻣﻌﲎ ﻣﻮﻣﺄ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻌﲎ ﻣﺸﺎﺭﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﲔ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻓﺮﻭﻕ‪ ،‬ﻭﺃﻫﻢ ﻓﺎﺭﻕ‬
‫ﻗﺼﺪ ﺍﳌﺘﻜﻠﻢ ﺍﻟﺬﻱ ﻳﻌ ‪‬ﺪ ﺷﺮﻃﺎ ﻟﺘﺤﻘﹼﻖ ﺍﳌﻌﲎ ﺍﳌﻘﺘﻀﻰ ﻭﺍﳌﻌﲎ ﺍﳌﻮﻣﺄ ﺇﻟﻴﻪ‪ ،‬ﻭﻏﻴﺎﺑﻪ ﺷﺮﻁ‬
‫ﻟﺘﺤﻘﹼﻖ ﺍﳌﻌﲎ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﺰﻝ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﻌﺎﱐ ﺍﳌﻄﺮﻭﺣﺔ ﰲ ﺍﳋﻄﺎﺏ‬
‫ﺍﳌﻨﻄﻮﻕ ﺍﺧﺘﺰﺍﻻ‪،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻭﺟﺎﺯﺗﻪ ﺇﻟﹼﺎ ﺃﻧ‪‬ﻪ ﺍﺧﺘﺰﺍﻝ ﻣﺆﺳ‪‬ﺲ ﻭﻳﻔﻲ ﺑﺎﳌﻄﻠﻮﺏ‪ ،‬ﻳﻘﻮﻝ‪":‬ﺩﻻﻟﺔ‬
‫ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﻣﻄﺎﺑﻘـﺔ‪ ،‬ﻭﻋﻠﻰ ﺟﺰﺋﻪ ﺗﻀﻤﻦ‪ ،‬ﻭﻋﻠﻰ ﻻﺯﻣـﻪ ﺍﻟﺬﻫﲏ ﺍﻟﺘﺰﺍﻡ‪ ،‬ﻭﺍﻷﺧﲑﺓ‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪.187:‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ‪ ،‬ﺍﻵﻳﺔ‪.15:‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪.233:‬‬

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‫ﺷﺎﻣﻠﺔ ﻟﺪﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ‪ ،‬ﻭﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﺩﻻﻟﺔ ﺍﻹﳝﺎﺀ؛ ﻷﻧ‪‬ﻪ ﺇﻥ ﺗﻮﻗﻒ ﺻﺪﻕ ﺍﳌﻨﻄﻮﻕ‬
‫ﺃﻭ ﺻﺤﺘﻪ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻓﺪﻻﻟﺔ ﺍﻗﺘﻀﺎﺀ‪ ،‬ﻭﺇﻟﹼﺎ ﻓﺈﻥ ﺩ ﹼﻝ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﻘﺼﺪ ﻓﺪﻻﻟﺔ ﺇﺷﺎﺭﺓ‪ ،‬ﻭﺇﻟﹼﺎ‬
‫ﻓﺪﻻﻟﺔ ﺇﳝﺎﺀ")‪ ،(1‬ﻭ‪‬ﺬﺍ ﲡﻠﹼﻰ ﺗﺼﻮ‪‬ﺭ ﺍﻷﺻﻮﻟﻴﲔ ﻟﻠﻤﻌﲎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻨﻄﻮﻕ ﻭﻫﻮ ﺗﺼﻮ‪‬ﺭ‬
‫ﻣﺆﺳ‪‬ﺲ ﻭﻻ ﻳﻌﻮﺯﻩ ﺍﻟﻄﺮﺡ ﺍﳌﻌﺮﰲ‪.‬‬
‫ﺁﻟﻴﺔ ﺍﳌﻔﻬﻮﻡ ﻭﺍﺳﺘﺸﻌﺎﺭ ﺍﳌﻌﲎ‪:‬‬
‫ﺍﳌﻔﻬﻮﻡ ﻋﻼﻣﺔ ﺿﻤﻨﻴﺔ ﻟﻴﺴﺖ ﲟﻨﻄﻮﻗﺔ‪ ،‬ﺑﻞ ﻫﻲ ﻣﺎﺛﻠﺔ ﰲ ﺫﻫﻦ ﺍﳌﺘﻠﻘﻲ ﻣﺪﺭﻛﺔ ﺑﻮﺍﺳﻄﺔ‬
‫ﺍﻟﻌﻘﻞ‪" ،‬ﻓﻤﺎ ﻓﻬﻢ ﻣﻦ ﺍﻟﻠﻔﻆ ﰲ ﻏﲑ ﳏﻞ ﺍﻟﻨﻄﻖ")‪ (2‬ﻳﺴﻤ‪‬ﻴﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻣﻔﻬﻮﻣﺎ‪،‬ﻓﻬﻮ ﺇﺫﻥ‬
‫ﺇﺣﺎﻟﺔ ﺩﺍﻟﺔ ﻳﻨﺼﺮﻑ ﺇﻟﻴﻬﺎ ﺍﻟﺬﻫﻦ ﻻ ﻣﻦ ﻣﻨﻄﻮﻕ ﺍﻟﻠﻔﻆ ﺑﻞ ﻣﻦ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﻗﻴﻤﺘﻪ‬
‫ﺍﻹﺑﻼﻏﻴﺔ ﻳﺸﺎﺭﻙ ﺍﳌﻨﻄﻮﻕ ﰲ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭ ﳜﺎﻟﻔﻪ ﰲ ﺃﻧ‪‬ﻪ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺍﳌﻘﺼﻮﺩ ﰲ‬
‫ﻏﲑ ﳏ ﹼﻞ ﺍﻟﻨﻄﻖ‪ ،‬ﰲ ﺣﲔ ﺍﳌﻨﻄﻮﻕ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ ﰲ ﳏ ﹼﻞ ﺍﻟﻨﻄﻖ‪.‬‬
‫ﺍﳌﻔﻬﻮﻡ ﺑﲔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﳌﺪﻟﻮﻝ‪:‬‬
‫ﻗﺪ ﺃﺳﻠﻔﻨﺎ ﺃ ﹼﻥ ﺍﻟﺪﺍﺭﺱ ﺍﻟﻠﺴﺎﱐ ﻣﺎ ﺇﻥ ﻳﺘﻤﻌ‪‬ﻦ ﻧﺼﻮﺹ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﺑﻌﺎﻣﺔ ﻭﺍﻷﺻﻮﱄ‬
‫ﲞﺎﺻﺔ؛ ﺣﺘ‪‬ﻰ ﻳﺘﻜﺸ‪‬ﻒ ﻟﻪ ﻭﻳﺘﺒﺪ‪‬ﻯ ﻣﻦ ﻭﺭﺍﺀ ﺃﺑﻨﻴﺘﻪ ﺍﳌﻌﺮﻓﻴﺔ ﳐﺰﻭﻥ ﻳﺒﻴﺢ ﺍﳉﺰﻡ ﺑﺄ ﹼﻥ ﻛﻞ‬
‫ﺇﻓﺮﺍﺯﺍ‪‬ﻢ ﰲ ﳎﺎﻝ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﻭﻏﲑﻫﺎ ﻗﺪ ﻛﺎﻧﺖ ﺗﺼﺪﺭ ﻋﻦ ﻭﻋﻲ ﻭﲤﺜﹼﻞ ﻋﻤﻴﻖ ﻟﻠﻨﺼﻮﺹ‬
‫ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ‪ ،‬ﻭﻗﺪ ﺃﻓﻀﻰ ﻫﺬﺍ ﺍﻟﺘﻤﺜﹼﻞ ﺇﱃ ﺇﻧﺘﺎﺝ ﻛﻢ ﻣﻌﺮﰲ ﳛﺎﻛﻲ ﻭﻳﻀﺎﻫﻲ ﻣﺎ ﻫﻮ‬
‫ﻣﻄﺮﻭﺡ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻵﻧﻴﺔ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﲨﻠﺔ ﺍﳌﺼﺎﺩﺭﺍﺕ ﺍﻟﱵ ﻧﻠﺤﻈﻬﺎ ﻣﻮﺯ‪‬ﻋﺔ ﰲ ﺍﻟﻔﻜﺮ‬
‫ﺍﻷﺻﻮﱄ ﻣﺒﻨﻴﺔ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﻣﻨﻬﺠﻲ ﺍﻻﺳﺘﻘﺮﺍﺀ ﻭﺍﻻﺳﺘﻘﺼﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺳﺒﺒﺎ ﻭﺟﻴﻬﺎ ﰲ‬
‫ﺗﻮﻃﹼﻦ ﻣﻨﻄﻖ ﺍﳉﺪﻝ ﻭﺍﳊﺠﺎﺝ‪ ،‬ﻭﻗﺪ ﶈﻨﺎ ﺻﻮﺭﺍ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻖ ﻭﺍﳉﺪﻝ ﺑﺸﻜﻞ ﻛﺒﲑ ﰲ‬
‫ﺍﳌﺨﺎﺽ ﺍﻟﻌﻠﻤﻲ ﺍﳌﻘﺪﻡ ﳌﺒﺪﺇ ﺍﳌﻔﻬﻮﻡ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳊﺪﻭﺩ ﺍﻷﻧﻴﻘﺔ ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ ﻋﺒﺪ ﺍﻟﺆﻭﻑ ﻣﻔﻀﻲ‬
‫ﺧﺮﺍﺑﺸﺔ ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻁ‪،2007 ،1‬ﻟﺒﻨﺎﻥ‪ ،‬ﺹ‪.48‬‬
‫)‪ (2‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ‪.66/3 ،‬‬

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 ‫ﻓﻨﺠﺪ ﺃﻥ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻳﻠﺤ‪‬ﻮﻥ ﻋﻠﻰ ﺍﻟﺼﺒﻐﺔ ﺍﻟﺪﻻﻟﻴﺔ ﻟﻠﻤﻔﻬﻮﻡ‪ ،‬ﻭﳎﻤﻮﻋﺔ‬
‫ﺃﺧﺮﻯ ﻳﺄﻛﹼﺪﻭﻥ ﺻﺒﻐﺘﻪ ﺍﳌﺪﻟﻮﻟﻴﺔ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﻓﻬﻢ ﻫﺬﺍ ﺍﳌﻨﻄﻖ ﺇﻟﹼﺎ ﺑﺎﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺍﻟﺘﻌﺎﺭﻳﻒ‬
‫ﺍﻟﻮﺍﲰﺔ‪ ،‬ﺇﺫ ﻧﻌﺘﻘﺪ ﺃﻥ ﻓﻬﻢ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻠﺴﺎﱐ ﻣﻨﻮﻁ ﲟﺎ ﻫﻮ ﻣﻌﺒ‪‬ﺄ ﺑﻪ ﺣﺪ‪‬ﻩ ﺍﻻﺻﻄﻼﺣﻲ؛ ﺃﻱ ﺇ ﹼﻥ‬
‫ﺍﳊ ‪‬ﺪ ﻛﻔﻴﻞ ﺃﻥ ﳚﻠﻲ ﺍﻟﻐﻤﻮﺽ ﺍﻟﺬﻱ ﻳﻜﺘﻨﻒ ﺃﻭ ﳛﻮﻡ ﺣﻮﻝ ﺃﺻﺎﻟﺔ ﺍﳌﺒﺪﺇ ﻭﻃﺒﻴﻌﺘﻪ‪ ،‬ﻭﻗﺪ‬
‫‪‬ﻋﺮ‪‬ﻑ ﺍﳌﺼﻄﻠﺢ ﰲ ﺍﳌﺪﻭﻧﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ ﻛﺎﻵﰐ‪:‬‬
‫_ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ‪ :‬ﻋﺮ‪‬ﻑ ﺍﳌﻔﻬﻮﻡ ﺑﺄﻧ‪‬ﻪ "ﻣﺎ ﺃﺷﻌﺮ ﺑﻪ ﺍﳌﻨﻄﻮﻕ"‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺃﻳﻀﺎ‪":‬ﻭﺃﻣ‪‬ﺎ ﻣﺎ ﻟﻴﺲ‬
‫ﻣﻨﻄﻮﻗﺎ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﻨﻄﻮﻕ ﻣﺸﻌﺮ ﺑﻪ ﻓﻬﻮ ﺍﻟﺬﻱ ﲰ‪‬ﺎﻩ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻣﻔﻬﻮﻣﺎ")‪.(1‬‬
‫_ ﻭﻳﻘﺘﺮﺏ ﺗﻌﺮﻳﻒ ﺍﻵﻣﺪﻱ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﳉﻮﻳﲏ‪ ،‬ﻓﻘﺪ ﺣﺪ‪‬ﻩ ﺑﺄﻧ‪‬ﻪ "ﻣﺎ ﻓﻬﻢ ﻣﻦ ﺍﻟﻠﻔﻆ ﰲ ﻏﲑ‬
‫ﳏﻞ ﺍﻟﻨﻄﻖ")‪.(2‬‬
‫ﻭﺍﳌﻼﺣﻆ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳﻔﲔ ﺃﻧ‪‬ﻬﻤﺎ ﻳﺸﺘﺮﻛﺎﻥ ﰲ ﻋﺪﻡ ﺟﻌﻞ ﺍﳌﻔﻬﻮﻡ ﺩﻻﻟﺔ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻓﻬﻤﺎ‬
‫ﻭﺇﺷﻌﺎﺭﺍ‪ ،‬ﻛﻤﺎ ﻧﻠﺤﻆ ﺃ ﹼﻥ ﺗﻌﺮﻳﻒ ﺍﻵﻣﺪﻱ ﺃﻛﺜﺮ ﺟﻼﺀ‪ ،‬ﻭﺫﻟﻚ ﺑﺮﺑﻄﻪ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻟﻠﻔﻆ‬
‫ﺃﻭ ﺍﻟﺴﻴﺎﻕ ﺑﻐﲑ ﳏﻞ ﺍﻟﻨﻄﻖ‪.‬‬
‫_ ﺃﻣ‪‬ﺎ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻓﻌﺰﻑ ﻋﻦ ﺍﻟﻔﻬﻢ ﻭﺍﻹﺷﻌﺎﺭ ﺇﱃ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻓﺎﳌﻔﻬﻮﻡ ﻋﻨﺪﻩ "ﻣﺎ ﺩﻝﹼ ﻋﻠﻴﻪ‬
‫ﺍﻟﻠﻔﻆ ﻻ ﰲ ﳏﻞ ﺍﻟﻨﻄﻖ"‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺍﻟﻌﻀﺪ ﺍﻹﳚﻲ ﺑﻌﺒﺎﺭﺓ ﺃﻭﺿﺢ ﻣﺎ ﻋﻨﺎﻩ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‬
‫ﻓﻘﺎﻝ‪":‬ﻣﺎ ﺩﻝﹼ ﻻ ﰲ ﳏﻞ ﺍﻟﻨﻄﻖ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﺣﻜﻤﺎ ﻟﻐﲑ ﺍﳌﺬﻛﻮﺭ ﻭﺣﺎﻻ ﻣﻦ ﺃﺣﻮﺍﻟﻪ")‪.(3‬‬
‫ﻓﺎﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺣﻪ ﺍﻻﺳﺘﺘﺒﺎﻉ ﺍﳉﺪﱄ ﻋﻠﻰ ﻧﺴﻖ ﺍﻟﺘﻨﺎﻭﻝ ﺍﻷﺻﻮﱄ ﻳﺘﻤﺜﹼﻞ ﰲ ﻣﻜﻤﻦ‬
‫ﺍﻻﺋﺘﻼﻑ ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﺗﺼﻮ‪‬ﺭ ﻛﻞ ﻓﺮﻳﻖ‪ ،‬ﻣﺎ ﻧﺴﺘﺸﻔﹼﻪ ﻣﻦ ﺍﺋﺘﻼﻑ ﻫﻮ ﺃ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﻳﺴﺘﻨﺪ‬
‫ﰲ ﺇﺩﺭﺍﻛﻪ ﺇﱃ ﺍﳌﻨﻄﻮﻕ‪ ،‬ﺇﺫ ﻻ ﺳﺒﻴﻞ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺇﻟﹼﺎ ﺑﻪ؛ ﻟﺬﻟﻚ ﻧﻠﻔﻲ ﺍﻟﻘﺮﺍﰲ ﻳﺄﻛﹼﺪ ﺃ ﹼﻥ‬
‫"ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﻭﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ﻳﺘﻘﺎﺿﺎﳘﺎ ﺍﻟﻠﻔﻆ ﲟﻔﻬﻮﻣﻪ")‪.(4‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪،‬ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ‪،‬ﻣﻄﺎﺑﻊ ﺍﻟﺪﻭﺣﺔ ﺍﳊﺪﻳﺜﺔ‪،‬ﻁ‪1399،1‬ﻫـ‪ ،‬ﻗﻄﺮ‪.448/1،‬‬
‫)‪ (2‬ﺍﻹﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ‪.66/3 ،‬‬
‫)‪ (3‬ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ ﻣﻊ ﺷﺮﺣﻪ ﻭﺣﻮﺍﺷﻴﻪ‪ ،‬ﺍﻹﳚﻲ‪.171/2 ،‬‬
‫)‪ (4‬ﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺹ‪.50‬‬

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‫ﺑﻴﺪ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻻﺗﻔﺎﻕ ﺃﻓﻀﻰ ﺇﱃ ﺍﻓﺘﺮﺍﻕ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻓﺎﺑﻦ ﺍﳊﺎﺟﺐ ﺭﺑﻂ‬
‫ﺍﳌﻔﻬﻮﻡ ﺑﺎﻟﺪﻻﻟﺔ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻭﺍﻵﻣﺪﻱ ﻓﺮﺑﻄﺎﻩ ﺑﺎﻟﻔﻬﻢ ﻭﺍﻹﺷﻌﺎﺭ‪ ،‬ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﻣﺎ‬
‫ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﻠﻔﻆ ﻭﻣﺎ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺇ ﹼﻥ ﺍﻟﻔﻬﻢ ﺃﻋﻢ ﻣﻦ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻟﻜﻮﻥ ﺍﻟﻔﻬﻢ ﻳﻌﻮﺩ‬
‫ﺇﱃ ﺫﺍﺕ ﺍﻟﻔﺎﻫﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺪﻻﻟﺔ ﺗﻌﻮﺩ ﺇﱃ ﺫﺍﺕ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﳒﻢ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺑﺮﻭﺯ ﻣﻌﻴﺎﺭ‬
‫ﺣﺎﺩﺙ ﻣﻘﺘﻀﺎﻩ ﺃ ﹼﻥ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﻠﻔﻆ ﺃﻭ ﺍﻟﺴﻴﺎﻕ ﻳﺸﻤﻞ ﺍﳊﻜﻢ ﻭﺍﶈﻞ‪ ،‬ﻭﻣﺎ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ‬
‫ﺍﻟﻠﻔﻆ ﻫﻮ ﺍﳊﻜﻢ ﻓﻘﻂ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﺍﳒﻠﻰ ﻟﻠﻌﻴﺎﻥ ﻧﺘﻴﺠﺔ ﻣﺆﺩ‪‬ﺍﻫﺎ ﺃ ﹼﻥ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﻷﺻﻮﱄ ﻻ ﳜﻠﻮ ﻫﻮ ﺍﻵﺧﺮ ﰲ ﻋﺮﺽ‬
‫ﻭﺑﺴﻂ ﺗﺼﻮﺭﺍﺗﻪ ﻭﻣﻀﺎﻣﻴﻨﻪ ﻣﻦ ﺃﻧﲔ ﺍﳉﺪﻝ ﺍﳌﻌﺮﰲ‪ ،‬ﻭﻫﻮ ﺍﻷﻧﲔ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻙ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‬
‫ﺑﻌﺎﻣﺔ ﻋﻨﺪ ﺍﺳﺘﻘﺼﺎﺋﻪ ﻟﻄﺒﻴﻌﺔ ﺍﻟﻠﻐﺔ ﻭﻣﻨﻄﻖ ﺍﳌﻌﲎ‪ ،‬ﻓﻨﻠﻔﻲ ﺃﺛﻨﺎﺀ ﻣﻌﺎﳉﺔ ﺍﳌﻔﻬﻮﻡ ﺍﻻﻧﻄﻼﻕ ﻣﻦ‬
‫ﲤﻴﻴﺰ ﻭﺍﺿﺢ ﺑﲔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﻔﻬﻢ ‪-‬ﺃﻭ ﺍﳌﺪﻟﻮﻝ‪ -‬ﻭﻫﻮ ﺍﻟﻔﺮﻕ ﺍﻟﺬﻱ ﻻ ﻳﺆﻭﻝ ﺇﱃ ﺍﻧﺼﻬﺎﺭ ﰲ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻹﺩﺭﺍﻙ؛ ﲟﻌﲎ ﻻ ﻧﻠﻔﻲ ﲰﺔ ﺍﻟﺘﻮﺍﻃﺆ ﺑﺎﺭﺯﺓ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻧﻠﺤﻆ ﻣﺸﺎﺣﺔ ﰲ‬
‫ﺍﻷﻟﻔﺎﻅ ﺁﻟﺖ ﺇﱃ ﻣﺸﺎﺣﺔ ﰲ ﺍﳌﻌﺎﱐ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﺗﺄﺻ‪‬ﻞ ﺃﻥ ﻣﺴﻠﻚ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻫﻮ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﻫﻮ ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﻳﺮﻛﻦ ﺇﱃ‬
‫ﺍﻟﺪﻻﻟﺔ ﻭﻳﺴﺘﻌﻴﺾ ﻋﻦ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻗﺪ ﺃﻛﹼﺪ ﻫﺬﺍ ﺍﻟﺘﻮﺟ‪‬ﻪ ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ ﺑﻘﻮﻟﻪ‪ ":‬ﺍﻋﻠﻢ‬
‫ﺃﻧ‪‬ﻬﻢ ﻳﻄﻠﻘﻮﻥ ﺍﳌﻔﻬﻮﻡ ﻋﻠﻰ ﳎﻤﻮﻉ ﺍﳊﻜﻢ ﻭﳏﻠﻪ‪ ،‬ﻛﺘﺤﺮﱘ ﺿﺮﺏ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻓﺎﻟﺘﺤﺮﱘ ﻣﺜﺎﻝ‬
‫ﻟﻠﺤﻜﻢ‪ ،‬ﻭﺿﺮﺏ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻣﺜﺎﻝ ﶈﻠﻪ‪ ،‬ﻭﻳﻄﻠﻖ ﺍﳌﻔﻬﻮﻡ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﺸﺎﺋﻊ‪ ،‬ﻭﺇﻃﻼﻗﻪ ﻋﻠﻰ ﺍﳊﻜﻢ ﻭﺣﺪﻩ ﻫﻮ ﺍﻷﻛﺜﺮ")‪ .(1‬ﻭﻣﻦ ﻫﻨﺎ ﳔﻠﺺ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﺩﻻﻟﺔ‬
‫ﺍﻟﻠﻔﻆ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺴﻴﺎﻕ ﻋﻠﻰ ﻣﻌﲎ ﻏﲑ ﻣﻨﻄﻮﻕ‪ ،‬ﻭﺍﻻﺳﺘﻨﺠﺎﺩ ﺑﻪ ﺿﺮﻭﺭﻱ ﻟﻨﺠﺎﺡ‬
‫ﺍﻟﺘﺨﺎﻃﺐ ﻭﺍﻟﺘﻮﺍﺻﻞ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ‪ ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪.94/1 ،‬‬

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 ‫ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ‪:‬‬
‫ﱂ ﻳﻐﻔﻞ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻋﻦ ﺍﻟﺘﻮﺍﺷﺞ ﺍﻟﺬﻱ ﻗﺪ ﻳﻨﺠﻢ ﻧﺘﻴﺠﺔ ﺗﺪﺍﺧﻞ ﻭﲤﺎﺛﻞ‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﻟﺬﻟﻚ ﻧﻠﻤﺢ ﺑﺴﻄﺎ ﻣﻌﺮﻓﻴﺎ ﻧﺎﺯﻋﺎ ﳓﻮ ﲢﺪﻳﺪ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﺧﺎﺻﺔ ﺍﳌﺘﻘﺎﺭﺑﺔ ﻣﻨﻬﺎ‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺷﻚ ﺃ ﹼﻥ ﰲ ﻫﺬﺍ ﺍﻟﺒﺴﻂ ﻧﻔﺎﺫﺍ ﺃﻭ ﺑﺼﲑﺓ ﻭﺇﺛﺮﺍﺀ ﻟﻠﻄﺮﺡ ﺍﻟﻠﺴﺎﱐ ﻭﻛﺒﺤﺎ ﻟﻠﺠﺎﻡ‬
‫ﺍﻟﺘﻔﻠﺖ‪ ،‬ﻓﻜﺎﻥ ﺇﺧﻀﺎﻉ ﻣﺎ ﻳﺸﻜﹼﻞ ﺇﻳﻬﺎﻣﺎ ﻭﺍﺿﻄﺮﺍﺑﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺼﻮ‪‬ﺭ ﻭﺣﱴ ﻋﻠﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺘﻄﺒﻴﻖ ﲢﺖ ﳎﻬﺮ ﺍﻟﺘﺄﻣ‪‬ﻞ ﻣﻄﻠﺒﺎ ﻣﻠﺤﺎ ﻗﺼﺪ ﺍﻟﺘﺨﻔﻴﻒ ﻣﻦ ﺣﺪ‪‬ﺓ ﺍﻟﻮﻃﺄ‪.‬‬
‫ﻭﻣﻦ ﲨﻠﺔ ﻣﺎ ﺗﻄﺮ‪‬ﻕ ﺇﻟﻴﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻭﺩﻗﹼﻘﻮﺍ ﺍﻟﻨ‪‬ﻈﺮ ﻓﻴﻪ ﺍﻟﻔﺮﻕ ﺍﻟﻜﺎﺋﻦ ﺑﲔ ﺍﳌﻔﻬﻮﻡ‬
‫ﻭﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭﺷﻬﺎﺩ‪‬ﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻋﺮﻓﺖ ﺛﻼﺛﺔ ﺍﲡﺎﻫﺎﺕ‪:‬‬
‫ﺍﻻﲡﺎﻩ ﺍﻷﻭ‪‬ﻝ‪:‬‬
‫ﳝﺜﹼﻠﻪ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ ﻭﺍﻟﺒﻴﻀﺎﻭﻱ‪ ،‬ﻭﻗﺪ ﺍﻫﺘﺪﻳﺎ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ‬
‫ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺩﻻﻟﺔ ﺍﻻﻟﺘﺰﺍﻡ‪ ،‬ﻓﻬﻮ ﻣﻦ ﻫﺬﻩ ﺍﳊﻴﺜﻴﺔ ﻳﺸﺎﺭﻙ ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻱ‬
‫ﻻ ﻳﻨﻔﻚ ﺑﺪﻭﺭﻩ ﻋﻦ ﺍﻟﺪﻻﻟﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﻗﺮ‪‬ﺭﺍ ﺃ ﹼﻥ ﲦﺔ ﻓﺎﺭﻗﺎ ﺑﻴﻨﻬﻤﺎ ﻳﺘﻤﺜﹼﻞ ﰲ ﺃ ﹼﻥ‬
‫ﺍﳌﻔﻬﻮﻡ ﻻﺯﻡ ﻋﻦ ﺍﳌﻌﲎ‪ ،‬ﺃﻱ ﻋﻦ ﺍﳉﻤﻞ ﺍﳌﺮﻛﹼﺒﺔ ﺃﻭ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ‬
‫ﻻﺯﻡ ﻋﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻔﺮﺩﺓ)‪.(1‬‬
‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻔﻨﺎ ﺃﻣﺎﻡ ﺍﻟﺘﺼﻮﺭ ﺍﳌﻌﺮﰲ ﺛﺎﻧﻴﺔ ﳒﺪ ﻣﻘﺎﺭﺑﺎﺕ ﺃﺧﺮﻯ ﺃﻛﺜﺮ ﳕﺎﺀ ﻭﻧﺒﺎﻫﺔ‪ ،‬ﻓﺎﻟﻘﺮﺍﰲ‬
‫ﻣﺜﻼ ﺍﺭﺗﻀﻰ ﺗﺄﻭﻳﻼ ﺁﺧﺮ ﺃﻛﺜﺮ ﺍﺳﺘﻘﺎﻣﺔ ﻭﺗﻮﺍﻓﻘﺎ ﻣﻊ ﺍﻟﻌﻘﻞ ﺍﻟﻜﺎﺷﻒ‪ ،‬ﺣﻴﺚ ﻳﻨﻄﻠﻖ ﰲ‬
‫ﺑﺴﻂ ﺍﳌﻔﺎﺭﻗﺔ ﻣﻦ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ ﻟﻴﱪﻫﻦ ﺃ ﹼﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺇﺫ ﺗﺆﺩ‪‬ﻱ ﺩﻭﺭﻫﺎ ﺍﻟﺘﻮﺍﺻﻠﻲ‬
‫ﺺ ﰲ ﺛﻨﺎﻳﺎ ﺣﺪﻳﺜﻪ ﻋﻦ‬ ‫ﻓﻬﻲ ﺭﻫﻴﻨﺔ ﺍﻟﻨﻤﻂ ﺍﻟﺘﻌﺒﲑﻱ ﺍﻟﺬﻱ ﳛﺘﻮﻳﻬﺎ ﺃﻭ ﺗﻜﺘﻨﻔﻪ‪ .‬ﻓﻘﺎﻝ ﻭﻧ ‪‬‬
‫ﺍﻻﻗﺘﻀﺎﺀ ﺍﻟﺬﻱ ﻫﻮ ﻗﺴﻢ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ‪":‬ﺇ ﹼﻥ ﺍﳌﻌﲎ ﻳﻘﺘﻀﻴﻪ ﺩﻭﻥ ﺍﻟﻠﻔﻆ‬
‫ﲞﻼﻑ ﺩﻟﻴﻞ ﺍﳋﻄـﺎﺏ ﻭﻓﺤـﻮﺍﻩ ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﻣﻔﻬـﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﻭﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻠﻔﻆ‬
‫ــــــــــ‬
‫)‪ (1‬ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﺒﻴﻀﺎﻭﻱ‪،‬ﻣﻄﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ‪،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬ﻁ‪1370،1‬ﻫـ‪.38-311/1،‬‬

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‫ﻳﺘﻘﺎﺿﺎﳘﺎ ﲟﻔﻬﻮﻣﻪ")‪(1‬؛ ﲟﻌﲎ ﺃ ﹼﻥ ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ ﻻ ﻳﺴﺘﻘﻴﻢ ﻣﻌﻨﺎﻩ ﲝﺎﻝ ﺇﻟﹼﺎ ﺇﺫﺍ ﺃﺛﺒﺘﻨﺎ‬
‫ﻛﻼﻣﺎ ﻣﻀﻤﺮﺍ ﺃﻭ ﳏﺬﻭﻓﺎ‪ ،‬ﰲ ﺣﲔ ﺍﳌﻔﻬﻮﻡ ﻫﻮ ﻣﻌﲎ ﻻ ﻳﺘﻢ ﺇﺩﺭﺍﻛﻪ ﺇﻟﹼﺎ ﺇﺫﺍ ﻛﺎﻥ ﲦﺔ ﻟﻔﻆ‬
‫ﻣﻨﻄﻮﻕ ﳛﻤﻞ ﻣﻌﲎ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﳍﺬﺍ ﺍﳌﻌﲎ ﺩﻻﻻﺕ ﺃﺧﺮﻯ ﳐﺒﻮﺀﺓ ﻭﻣﻘﺼﻮﺩﺓ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ‬
‫ﻳﺪﺭﻛﻬﺎ ﺍﳌﺘﻠﻘﻲ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻌﻘﻞ ﺃﻭ ﺇﻋﻤﺎﻝ ﺍﻻﺳﺘﻠﺰﺍﻣﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ‪.‬‬
‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﳝﺜﹼﻠﻪ ﺣﺴﻦ ﺍﻟﻌﻄﹼﺎﺭ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺷﺮﺡ ﺍﳉﻼﻝ ﺍﶈﻠﹼﻲ‪ ،‬ﺃﺛﺒﺖ ﺃ ﹼﻥ ﺩﻻﻟﺔ ﺍﳌﻔﻬﻮﻡ ﻟﻴﺴﺖ‬
‫ﻭﺿﻌﻴﺔ ﺇﻧ‪‬ﻤﺎ ﺍﻧﺘﻘﺎﻟﻴﺔ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ ﹼﻥ ﺍﻟﺬﻫﻦ ﻳﻨﺘﻘﻞ ﰲ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻓﻬﻢ ﺍﻟﻘﻠﻴﻞ ﺇﱃ ﻓﻬﻢ‬
‫ﺍﻟﻜﺜﲑ ﺃﻭ ﺍﳌﺴﺎﻭﻱ ﺍﻟﺬﻱ ﻳﻨﺒ‪‬ﻪ ﺇﻟﻴﻪ ﺍﳌﺬﻛﻮﺭ)‪ ،(2‬ﻭ‪‬ﺬﺍ ﻳﻨﺘﻔﻲ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻮﺟ‪‬ﻪ‬
‫ﺩﺧﻮﻝ ﺍﳌﻔﻬﻮﻡ ﲢﺖ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﻌﻬﻮﺩﺓ ﻣﻦ ﻣﻄﺎﺑﻘﺔ ﻭﺗﻀﻤ‪‬ﻦ ﻭﺍﻟﺘﺰﺍﻡ‪ ،‬ﺑﻞ ﺩﻻﻟﺘﻪ‬
‫ﺇﺫ ﺫﺍﻙ ﺍﻧﺘﻘﺎﻟﻴﺔ‪ ،‬ﺳﻮﺍﺀ ﻣﻦ ﺍﳉﺰﺀ ﺇﱃ ﺍﻟﻜﻞ ﺃﻡ ﺍﻟﻌﻜﺲ‪.‬ﻭ‪‬ﺬﺍ ﳔﻠﺺ ﺇﱃ ﺃ ﹼﻥ‪:‬‬
‫‪-1‬ﻟﻠﻤﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ ﻣﻌﲎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ ﰲ ﳏﻞ ﺍﻟﻨﻄﻖ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺬﻛﻮﺭﺍ‬
‫ﻓﻴﻪ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﳌﻔﻬﻮﻡ ﻓﻬﻮ ﻣﻌﲎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ ﰲ ﻏﲑ ﳏﻞ ﺍﻟﻨﻄﻖ‪.‬‬
‫‪-2‬ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ ﺍﳌﻌﲎ ﻳﻘﺘﻀﻴﻪ ﺩﻭﻥ ﺍﻟﻠﻔﻆ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﳌﻔﻬﻮﻡ ﻓﺎﻟﻠﻔﻆ ﻳﺘﻘﺎﺿﺎﻩ ﲟﻔﻬﻮﻣﻪ‪.‬‬
‫‪-3‬ﺍﳌﻔﻬﻮﻡ ﻻ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻪ ﺻﺪﻕ ﺍﻟﻜﻼﻡ ﻭﻻ ﺻﺤﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﺃﻭ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺃﻣﺎ ﺍﳌﻨﻄﻮﻕ‬
‫ﻏﲑ ﺍﻟﺼﺮﻳﺢ ﻓﻴﺘﻮﻗﻒ ﻋﻠﻴﻪ ﺻﺪﻕ ﺍﻟﻜﻼﻡ ﻭﺻﺤﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫‪-4‬ﺍﳌﻔﻬﻮﻡ ﻣﻘﺼﻮﺩ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻗﺪ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﰲ ﻏﲑ ﳏ ﹼﻞ ﺍﻟﻨﻄﻖ‪ ،‬ﺃﻣ‪‬ﺎ‬
‫ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ ﻓﻐﲑ ﻣﻘﺼﻮﺩ ﰲ ﺍﻟﻜﻼﻡ ‪-‬ﻭﺇﻧ‪‬ﻤﺎ ﻣﻘﺼﻮﺩ ﻟﻠﻤﺘﻜﻠﻢ‪.‬‬
‫‪-5‬ﺍﳌﻔﻬﻮﻡ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻗﺪ ﻭﲰﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺑﺎﻟﻘﻴﺎﺱ ﺍﳉﻠﻲ)‪ ،(3‬ﻭﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻌﲎ‬
‫ﺍﻷﺻﻞ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ ﻓﻼ ﳛﺘﺎﺝ ﺇﱃ ﻗﻴﺎﺱ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﺪﺭﻙ ﻣﻦ ﺧﺎﺭﺝ ﺍﻟﻠﻐﺔ ﺩﻭﻥ‬
‫ــــــــــ‬
‫)‪ (1‬ﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺹ‪.50‬‬
‫)‪ (2‬ﺣﺎﺷﻴﺔ ﺣﺴﻦ ﺍﻟﻌﻄﺎﺭ ﻋﻠﻰ ﺷﺮﺡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﶈﻠﻲ ﻋﻠﻰ ﻣﱳ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻟﺘﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.317/1،‬‬
‫)‪ (3‬ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﺸﺎﻓﻌﻲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ‪،‬ﲢـ‪:‬ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.513-512-‬‬

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 ‫ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﺑﻞ ﻳﻜﻔﻲ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻜﺮ ﰲ ﺃﺑﻌﺎﺩ ﺍﻟﻘﻀﻴﺔ ﻻﺳﺘﻜﻨﺎﻩ ﻭﺍﺳﺘﺒﺎﺭ ﺍﳌﻌﲎ‪.‬‬
‫‪--6‬ﺍﳌﻔﻬﻮﻡ ﺩﻻﻟﺔ ﻟﻔﻈﻴﺔ ﳎﺎﺯﻳﺔ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼ‪‬ﺮﻳﺢ ﻓﺪﻻﻟﺘﻪ ﻟﻔﻈﻴﺔ ﺣﻘﻴﻘﻴﺔ‬
‫ﺗﺘﺤﻤﻠﻬﺎ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﺃﻭ ﺣﻘﻴﻘﺘﻪ)‪.(1‬‬
‫ﺃﲰﺎﺀ ﺍﳌﻔﻬﻮﻡ‪:‬‬
‫ﺇﺫﺍ ﻋﻤﺪ ﺍﻟﺪ‪‬ﺍﺭﺱ ﺍﻟﻠﺴﺎﱐ ﺇﱃ ﺍﺳﺘﻨﻄﺎﻕ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻮﺍﲰﺔ ﺍﳌﺴﺘﻨﺒﺘﺔ ﰲ ﻣﺪﻭ‪‬ﻧﺎﺕ‬
‫ﺍﻷﺻﻮﻟﻴﲔ ﻭﺍﺳﺘﻜﻨﻪ ﻣﻌﻨﺎﻫﺎ ﲟﺠﻬﺮ ﺍﻟﺘﺄﻣ‪‬ﻞ؛ ﺗﺴﻨ‪‬ﻰ ﻟﻪ ﺃﻥ ﻳﺸﺘﻖ ﺑﻨﺎﺀ ﻣﺘﺮﺍﺳﺎ ﳛﻴﻞ ﻋﻠﻰ‬
‫ﳕﻮﺫﺝ ﺍﳌﻮﺍﺻﻔﺔ ﺍﻟﺬﻱ ﱂ ﻳﻨﻔﻚ ﻳﺘﺠﺎﺫﺏ ﺍﻟﺒﺤﺚ ﺑﲔ ﻣﱰﻟﺔ ﺍﻟﻜﺸﻒ ﺍﻟﻠﺴﺎﱐ ﺍﳋﺎﻟﺺ‬
‫ﻭﻣﱰﻟﺔ ﺍﻟﺘﺄﻭﻳﻞ ﺍﳌﻌﺮﰲ‪.‬ﻣﻦ ﺫﻟﻚ ﻧﺬﻛﺮ ﻣﺎ ﻃﺮﺣﻪ ﺍﳌﻨﻈﹼﺮ ﺍﻷﺻﻮﱄ ﻭﻫﻮ ﳛﺎﻭﻝ ﺇﺑﺮﺍﺯ ﺍﳌﻌﲎ‬
‫ﺩﻭﻥ ﺍﺳﺘﻌﺼﺎﺀ ﻭﻻ ﺍﻧﺘﻘﺎﺹ‪ ،‬ﻓﻘﺪ ﹼﰎ ﺍﻟﺘﻨﺒ‪‬ﻪ ﺇﱃ ﺗﻌﺪ‪‬ﺩﻳﺔ ﻭﺗﻨﻮ‪‬ﻉ ﺃﲰﺎﺀ ﺍﳌﻔﻬﻮﻡ ﻭﺃﻗﺴﺎﻣﻪ ﻧﺘﻴﺠﺔ‬
‫ﺗﻨﻮ‪‬ﻉ ﺍﳌﻨﺎﻫﺞ ﻭﺁﻟﻴﺎﺕ ﺍﻟﻔﻬﻢ ﻭﻛﺬﺍ ﻃﺒﻴﻌﺔ ﺍﻹﺳﻘﺎﻁ‪.‬‬
‫ﻓﺎﻵﻣﺪﻱ ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﳌﻔﻬﻮﻡ ﻋﺒﺎﺭﺓ ﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ ﻭﳊﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻣﻦ ﻏﲑ ﲤﻴﻴﺰ ﺑﲔ‬
‫ﺍﻟﻘﺴﻤﲔ)‪،(2‬ﻭﻛﺬﻟﻚ ﺍﺑﻦ ﺍﳊﺎﺟﺐ)‪،(3‬ﺃﻣ‪‬ﺎ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ ﻓﻴﺨﺺ ﺍﳌﻔﻬﻮﻡ ﺑﺎﻷﻭﱃ ﺑﺎﺳﻢ ﻓﺤﻮﻯ‬
‫ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺍﳌﻔﻬﻮﻡ ﺑﺎﳌﺴﺎﻭﻱ ﺑﺎﺳﻢ ﳊﻦ ﺍﳋﻄﺎﺏ)‪ ،(4‬ﻭﺗﺎﺑﻌﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺸﻮﻛﺎﱐ ﰲ‬
‫ﺍﻹﺭﺷﺎﺩ‪ ،‬ﻓﻘﺎﻝ‪":‬ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻠﻔﻮﻅ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺃﻭﱃ ﺑﺎﳊﻜﻢ ﻣﻦ ﺍﳌﻨﻄﻮﻕ ﺑﻪ ﻳﺴﻤ‪‬ﻰ ﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺎﻭﻳﺎ ﻳﺴﻤ‪‬ﻰ ﳊﻦ‬
‫ﺍﳋﻄﺎﺏ")‪.(5‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻣﺬﻛﺮﺓ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﲢـ‪ :‬ﺃﺑﻮ ﺣﻔﺺ‬
‫ﺳﺎﻣﻲ ﺍﻟﻌﺮﰊ‪ ،‬ﺩﺍﺭ ﺍﻟﻴﻘﲔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‪ ،1999‬ﺹ‪.251‬‬
‫)‪ (2‬ﺍﻹﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ‪.69-68-67/3 ،‬‬
‫)‪ (3‬ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ‪ ،‬ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪.172/2 ،‬‬
‫)‪ (4‬ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻭﺷﺮﺡ ﺍﶈﻠﻲ ﻣﻊ ﺍﻟﺒﻨﺎﱐ ‪،‬ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ ‪.241/1 ،‬‬
‫)‪ (5‬ﺍﻹﺭﺷﺎﺩ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﲢـ‪:‬ﺃﰊ ﻣﺼﻌﺐ ﳏﻤ‪‬ﺪ ﺳﻌﻴﺪ ﺍﻟﺒﺪﺭﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻁ‪ ،8‬ﺳﻨﺔ‪2007‬‬
‫ﺹ‪.302‬‬

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 ‫ﻭﺃﻣ‪‬ﺎ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ ﺍﻟﺮﻭﺿﺔ ﻓﺈﻧ‪‬ﻪ ﻳﺴﻤ‪‬ﻲ ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ﺗﻨﺒﻴﻬﺎ)‪ ،(1‬ﰲ ﺣﲔ ﺍﳊﻨﻔﻴﺔ ﻳﻄﻠﻘﻮﻥ‬
‫)‪(2‬‬
‫ﻋﻠﻴﻪ ﺍﺳﻢ ﺩﻻﻟﺔ ﺍﻟﻨﺺ‪ ،‬ﺃﻣ‪‬ﺎ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻓﻴﺴﻤ‪‬ﻲ ﺍﳌﻔﻬﻮﻡ ﺑﺎﻷﻭﱃ ﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ‬
‫ﲏ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﻻ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ‪ ،‬ﹼﰒ‬ ‫ﻭﻻ ﻳﺘﻌﺮ‪‬ﺽ ﻟﻐﲑﻩ ﻗﻨﺎﻋﺔ ﻣﻨﻪ ﺃ ﹼﻥ ﺍﻷﻣﺮ ﻣﺘﻌﻠﹼﻖ ﻭﻣﺒ ‪‬‬
‫)‪(3‬‬
‫ﺇ ﹼﻥ ﺍﳌﺎﻭﺭﺩﻱ ﻳﻔﺮ‪‬ﻕ ﺑﲔ ﺍﻟﻔﺤﻮﻯ ﻭﺍﻟﻠﺤﻦ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬
‫‪-‬ﺃﺣﺪﳘﺎ‪ :‬ﺃ ﹼﻥ ﺍﻟﻔﺤﻮﻯ ﻣﺎ ﻧﺒ‪‬ﻪ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﻟﻠﺤﻦ ﻣﺎ ﻻﺡ ﰲ ﺍﻟﻠﻔﻆ‪.‬‬
‫‪-‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃ ﹼﻥ ﺍﻟﻔﺤﻮﻯ ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﻗﻮﻯ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻠﹼﺤﻦ ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻰ ﻣﺜﻠﻪ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻧﻠﺤﻆ ﻋﺪﻭﻻ ﻋﻦ ﻣﻘﻮﻟﺔ ﺇﺫﻋﺎﻥ ﺍﻟﺒﺎﺣﺚ ﻟﻠﻤﺼﻄﻠﺢ ﺇﱃ ﻣﻘﻮﻟﺔ ﻧﺎﲡﺔ ﻭﻣﻮﻟﹼﺪﺓ‬
‫ﺗﺮﻭﻡ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﻖ ﺍﻟﺸﻜﻠﻲ ﻭﺍﻟﺼﻮﺭﻱ ﻟﻠﻤﺼﻄﻠﺢ‪ ،‬ﻭﺗﺆﻛﹼﺪ ﰲ ﺍﻵﻥ ﻧﻔﺴﻪ ﺃ ﹼﻥ ﺍﻟﻌﱪﺓ ﺑﺎﳌﻌﺎﱐ‬
‫ﻻ ﺑﺎﻟﻘﻮﺍﻟﺐ‪ .‬ﻭﻻ ﺿﲑ ﺃﻥ ﻧﺮﺳﻢ ﺧﺎﺭﻃﺔ ﻟﺴﺎﻧﻴﺔ ﻟﻠﻤﻔﻬﻮﻡ ﻛﻤﺎ ﺍﺭﺗﺂﻫﺎ ﺍﻷﺻﻮﱄ ﻟﻌ ﹼﻞ ﺍﻟﺮﺅﻳﺔ‬
‫ﺗﺘﻀﺢ ﻣﺘﻜﺎﻣﻠﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﻼﺯﻡ ﺃﻥ ﻧﺜﺒﺖ ﻫﻨﺎ ﺃ ﹼﻥ ﺍﻟﺮﺳﻢ ﺇﺫ ﳜﻀﻊ ﻟﻠﻌﻘﻞ ﰲ ﺑﻨﺎﺋﻪ ﻭﺗﺸﻜﹼﻠﻪ ﻓﻬﻮ‬
‫ﻳﻈﻞ ﺭﻛﺎﻣﺎ ﻭﻣﻨﻮﺍﻻ ﺇﺟﺮﺍﺋﻴﺎ ﻭﳎﺎﻻ ﻟﺘﺤﺮ‪‬ﻙ ﺍ‪‬ﺘﻬﺪ ﻭﺍﻟﻔﻘﻴﻪ ﻭﺍﳌﻔﺴ‪‬ﺮ ﳌﺒﺎﺷﺮﺓ ﻓﻌﻞ ﺍﻟﻔﺘﻮﻯ‬
‫ﻭﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻳﺼﺎﻍ ﺻﻴﺎﻏﺔ ﺃﺧﺮﻯ ﻭﻓﻖ ﻗﻨﺎﻋﺔ ﻭﺗﺼﻮﺭ ﺍﻟﺪﺍﺭﺱ‪.‬‬
‫ﺃﻗﺴﺎﻡ ﺍﳌﻔﻬﻮﻡ‪:‬‬
‫ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ‪:‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ "ﻓﻬﻢ ﻏﲑ ﺍﳌﻨﻄﻮﻕ ﺑﻪ ﻣﻦ ﺍﳌﻨﻄﻮﻕ ﺑﺪﻻﻟﺔ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ‬
‫ﻭﻣﻘﺼﻮﺩﻩ")‪ ،(4‬ﺃﻭ ﻫﻮ " ﻣﺎ ﻳﻜﻮﻥ ﻣﺪﻟﻮﻝ ﺍﻟﻠﻔﻆ ﰲ ﳏﻞ ﺍﻟﺴﻜﻮﺕ ﻣﻮﺍﻓﻘﺎ ﳌﺪﻟﻮﻟﻪ ﰲ ﳏﻞ‬
‫ﺍﻟﻨﻄﻖ")‪ ،(5‬ﻓﻬﻮ ﺇﺫ ﺫﺍﻙ ﻣﻌﲎ ﻣﺴﻜﻮﺕ ﻋﻨﻪ ﻳﻮﺍﻓﻖ ﺍﳌﻨﻄﻮﻕ ﺑﻪ‪ ،‬ﻭﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﻨﺔ ﺍﳌﻨﺎﻇﺮ‪ ،‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ‪1391 ،‬ﻫـ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.138‬‬
‫)‪ (2‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.191-186/2 ،‬‬
‫)‪ (3‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺹ‪.178‬‬
‫)‪ (4‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.190/2 ،‬‬
‫)‪ (5‬ﺍﻹﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ‪.66/3 ،‬‬

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 ‫)‪(1‬‬
‫ﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ‪:‬‬
‫ﻫﻮ ﻣﺎ ﻛﺎﻥ ﺍﳌﻔﻬﻮﻡ ﻓﻴﻪ ﺃﻭﱃ ﺑﺎﳊﻜﻢ ﻣﻦ ﺍﳌﻨﻄﻮﻕ‪ ،‬ﻛﻔﻬﻢ ﲢﺮﱘ ﺍﻟﺸﺘﻢ ﻭﺍﻟﻀﺮﺏ ﻣﻦ‬
‫ﻑ")‪.(2‬ﻣﻨﻄﻮﻕ ﺍﻵﻳﺔ ﲢﺮﱘ ﺍﻟﺘﺄﻓﻴﻒ‪ ،‬ﻭﻣﻔﻬﻮﻣﻬﺎ )ﻓﺤﻮﻯ‬‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻓﻼ ﺗﻘﻞ ﻟﻬﻤﺎ ﺃ ‪‬‬
‫ﺍﳋﻄﺎﺏ( ﲢﺮﱘ ﺍﻟﺸﺘﻢ ﻭﺍﻟﻀﺮﺏ ﺃﻭﱃ ﻣﻦ ﲢﺮﱘ ﺍﻟﺘﺄﻓﻴﻒ ؛ ﻷﻧ‪‬ﻬﻤﺎ ﺃﺷﺪ‪.‬‬
‫)‪(3‬‬
‫ﳊﻦ ﺍﳋﻄﺎﺏ‪:‬‬
‫ﻥ‬
‫ﻫﻮ ﻣﺎ ﺛﺒﺖ ﺍﳊﻜﻢ ﻓﻴﻪ ﻟﻠﻤﻔﻬﻮﻡ ﻛﺜﺒﻮﺗﻪ ﻟﻠﻤﻨﻄﻮﻕ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﺇ ﹼ‬
‫ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﻇﻠﻤﺎ ﺇﻧ‪‬ﻤﺎ ﻳﺄﻛﻠﻮﻥ ﻓﻲ ﺑﻄﻮﻧﻬﻢ ﻧﺎﺭﺍ")‪ ،(4‬ﻣﻨﻄﻮﻗﻪ‬
‫ﲢﺮﱘ ﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ‪ ،‬ﻭﻣﻔﻬﻮﻣﻪ )ﳊﻦ ﺍﳋﻄﺎﺏ( ﲢﺮﱘ ﺇﺣﺮﺍﻕ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ‬
‫ﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻠﻒ؛ ﻷ ﹼﻥ ﻫﺬﺍ ﻣﺴﺎﻭ ﻟﻸﻛﻞ ﻭﺍﻹﺗﻼﻑ‪.‬‬ ‫ﺃﻭ ﺇﺿﺎﻋﺘﻬﺎ ﺑﺄ ‪‬‬
‫ﻭﺗﺴﻤﻴﺔ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﳌﻔﻬﻮﻡ ﲟﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ﺳﺒﺒﻪ ﺃ ﹼﻥ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﻳﻮﺍﻓﻖ ﺍﳌﻨﻄﻮﻕ‬
‫ﺑﻪ ﰲ ﺍﳊﻜﻢ‪ ،‬ﻭﺇﻥ ﺯﺍﺩ ﻋﻠﻴﻪ ﰲ ﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺳﺎﻭﺍﻩ ﰲ ﳊﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺍﻟﺪﻻﻟﺔ ﻓﻴﻪ‬
‫ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻭﲰ‪‬ﻴﺖ ﺗﻨﺒﻴﻬﺎ ﻷ ﹼﻥ ﺍﳌﺘﻠﻘﹼﻲ ﺃﻭ ﺍﻟﺴﺎﻣﻊ ﻳﺘﻨﺒ‪‬ﻪ ﻟﻪ ﻋﻨﺪ ﺍﳋﻄﺎﺏ ﺑﺎﳌﻌﲎ ﺍﳌﻨﻄﻮﻕ‬
‫)‪(5‬‬
‫ﺑﻪ ﻭﻗﺪ ﺗﺄﻛﹼﺪ ﻣﻦ ﺻﻮﺭ ﺍﻟﺘﻨﺒﻴﻪ ﺍﻵﰐ‪:‬‬
‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻔﻆ ﺑﺎﻷﻋﻠﻰ ﻋﻠﻰ ﺍﻷﺩﱏ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ"ﻭﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺇﻥ ﺗﺄﻣﻨﻪ ﺑﻘﻨﻄﺎﺭ ﻳﺆﺩ‪‬ﻩ ﺇﻟﻴﻚ")‪ ،(6‬ﺍﳌﻔﻬﻮﻡ ﺍﻷﻋﻠﻰ ﺗﺄﺩﻳﺔ ﺍﻟﻘﻨﻄﺎﺭ‬
‫ﻭﺍﳌﻔﻬﻮﻡ ﺍﻷﺩﱏ ﺃﻗﻞ ﻣﻦ ﻗﻨﻄﺎﺭ ﻳﺆﺩ‪‬ﻩ ﺇﻟﻴﻚ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﺍﳊﻖ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺣﻘﹼﻘﻪ ﻭﻋﻠﹼﻖ ﻋﻠﻴﻪ ﳏﻤﺪ‬
‫ﺻﺒﺤﻲ ﺣﺴﻦ ﺣﻠﹼﺎﻕ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‪ ،2003‬ﺹ‪.589‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺍﻵﻳﺔ‪.23:‬‬
‫)‪ (3‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺹ‪.589‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻳﺔ‪.10:‬‬
‫‪.519/1‬‬ ‫)‪ (5‬ﻳﻨﻈﺮ ﺗﻔﺴﲑ ﺍﻟﻨﺼﻮﺹ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪،‬ﺩ‪.‬ﳏﻤﺪ ﺃﺩﻳﺐ ﺻﺎﱀ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪،‬ﻁ‪1984 ،3‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺍﻵﻳﺔ‪.75:‬‬

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‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻔﻆ ﺑﺎﻷﺩﱏ ﻋﻠﻰ ﺍﻷﻋﻠﻰ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪":‬ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﺇﻥ ﺗﺄﻣﻨﻪ ﺑﺪﻳﻨﺎﺭ ﻻ ﻳﺆﺩ‪‬ﻩ ﺇﻟﻴﻚ")‪ ،(1‬ﺍﳌﻔﻬﻮﻡ ﺍﻷﺩﱏ ﻋﺪﻡ ﺗﺄﺩﻳﺔ ﺍﻟﺪﻳﻨﺎﺭ‪ ،‬ﻭﺍﳌﻔﻬﻮﻡ‬
‫ﺍﻷﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺩﻳﻨﺎﺭ ﻻ ﻳﺆﺩ‪‬ﻩ ﺇﻟﻴﻚ‪.‬‬
‫ﺇ ﹼﻥ ﲢﺮﻙ ﺍﳌﻌﲎ ﻭﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺪ‪‬ﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻜﻢ ﺍﳌﺪﺭﻙ ﰲ ﺍﳋﻄﺎﺏ ﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻧﺼﻴﺎﻉ‬
‫ﺍﻟﻔﻜﺮ ﻭﺍﻟﻠﻐﺔ ﻟﻸﺻﻮﱄ‪ ،‬ﻭﻣﺎ ﺍﳌﻨﻈﻮﻣﺔ ﺍﳌﻘﺘﺮﺣﺔ ﺇﻟﹼﺎ ﺃﻛﱪ ﺣﺠ‪‬ﺔ ﻋﻠﻰ ﺣﻀﻮﺭ ﻣﺒﺎﺩﺋﻬﻢ ﺩﻭﻥ‬
‫ﺗﻔﻠﹼﺖ‪ ،‬ﻓﻤﻦ ﺧﻼﻝ ﺗﻌﻘﹼﺐ ﺍﳌﻘﺘﺮﺣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﰲ ﳎﺎﻝ ﺍﳌﻔﻬﻮﻡ ﹼﰎ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺭﺅﻯ ﻻ‬
‫ﲣﻀﻊ ﰲ ﺗﻮﻟﹼﺪﻫﺎ ﻟﻸﺣﻜﺎﻡ ﺍﳉﺰﺍﻓﻴﺔ ﻭﻻ ﺍﻻﻋﺘﺒﺎﻃﻴﺔ‪ ،‬ﺑﻞ ﻫﻲ ﺭﺅﻯ ﺗﻨﺒﺊ ﻋﻦ ﻭﻋﻲ ﺣﻘﻴﻘﻲ‬
‫ﻭﺻﺮﻳﺢ ﺑﺄﺑﻌﺎﺩ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻌﻼﻣﺎﺗﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﺘﺒﺼ‪‬ﺮ ﺍﳌﻌﺮﰲ ﲡﺬﹼﺭ ﰲ ﻋﻘﻮﳍﻢ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ ﺃﻧ‪‬ﻪ ﻣﻌﻴﺎﺭ ﲣﻀﻊ ﻟﻪ ﺍﻟﺬﺍﺕ ﺃﺛﻨﺎﺀ ﻣﺒﺎﺷﺮ‪‬ﺎ ﻭﳑﺎﺭﺳﺘﻬﺎ ﻟﻔﻌﻞ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﺳﺘﺒﻴﺎﻥ ﺍﳌﻌﲎ‬
‫ﻭﺣﱴ ﺍﻟﻔﺘﻮﻯ‪.‬‬
‫ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪:‬‬
‫ﻋﺮ‪‬ﻑ ﺍﻵﻣﺪﻱ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﺑﺄﻧ‪‬ﻪ "ﻣﺎ ﻳﻜﻮﻥ ﻣﺪﻟﻮﻝ ﺍﻟﻠﻔﻆ ﰲ ﳏ ﹼﻞ ﺍﻟﺴﻜﻮﺕ ﻓﻴﻪ ﳐﺎﻟﻔﺎ‬
‫ﳌﺪﻟﻮﻟﻪ ﰲ ﳏ ﹼﻞ ﺍﻟﻨﻄﻖ")‪ ،(2‬ﻓﺈﺫﺍ ﻭﺟﺒﺖ ﺍﻟﺰ‪‬ﻛﺎﺓ ﰲ ﺍﻟﺴ‪‬ﺎﺋﻤﺔ ﲝﻜﻢ ﺍﳌﻨﻄﻮﻕ ﺃﺩﺭﻛﻨﺎ ﺑﻮﺍﺳﻄﺔ‬
‫ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﻋﺪﻡ ﻭﺟﻮ‪‬ﺎ ﰲ ﺍﳌﻌﻠﻮﻓﺔ‪.‬‬
‫ﺃ‪-‬ﺍﳌﻨﻄﻮﻕ‪":‬ﰲ ﺍﻟﻐﻨﻢ ﺍﻟﺴ‪‬ﺎﺋﻤﺔ ﺯﻛﺎﺓ"‪.‬‬
‫ﺏ‪-‬ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪":‬ﻟﻴﺲ ﰲ ﺍﻟﻐﻨﻢ ﺍﳌﻌﻠﻮﻓﺔ ﺯﻛﺎﺓ"‪.‬‬
‫ﻭ‪‬ﺬﺍ ﺗﻘﺮ‪‬ﺭ ﰲ ﻋﺮﻑ ﺍﻷﺻﻮﻟﻴﲔ ﺃ ﹼﻥ ﺩﻻﻟﺔ ﺍﳌﻮﺍﻓﻘﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻙ ﺣﺎﺻﻞ ﺑﲔ ﺍﳌﻨﻄﻮﻕ‬
‫ﺑﻪ ﻭﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﰲ ﻣﻌﲎ ﻳﺪﺭﻙ ﲟﺠﺮﺩ ﻓﻬﻢ ﺍﻟﻠﻐﺔ ﺩﻭﻥ ﲝﺚ ﺃﻭ ﺍﺟﺘﻬﺎﺩ ﺃﻭ ﻗﻴﺪ‪ ،‬ﲞﻼﻑ‬
‫ﺩﻻﻟﺔ ﺍﳌﺨﺎﻟﻔﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻭﺍﻗﻊ ﺑﲔ ﺍﳌﻨﻄﻮﻕ ﺑﻪ ﻭ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ‬
‫ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺇﺩﺭﺍﻛﻪ ﺇﻟﹼﺎ ﺑﺒﺤﺚ ﻭﺍﺟﺘﻬﺎﺩ ﻭﻗﻴﺪ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺍﻵﻳﺔ‪.75:‬‬
‫)‪ (2‬ﺍﻹﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ‪.66/3 ،‬‬

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 ‫ﺃﻗﺴﺎﻡ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪:‬‬
‫ﺍﳌﻼﺣﻆ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﺃﻧ‪‬ﻪ ﻻ ﻳﻜﺘﻔﻰ ﰲ ﲢﻠﻴﻠﻪ ﻋﻠﻰ ﻣﺎ ﺗﻔﺮﺯﻩ‬
‫ﻭﺗﻄﺮﺣﻪ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﻣﻦ ﻣﻌﲎ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻧﺴﺘﺸﻌﺮ ﺃﻥ ﺍﻷﺻﻮﻟﻴﲔ ﺃﺩﺭﻛﻮﺍ ﻗﻴﻤﺔ ﺍﻟﺒﻨﻴﺔ‬
‫ﺍﻟﺴﻄﺤﻴﺔ ﰲ ﺇﺩﺭﺍﻙ ﺍﳌﻔﻬﻮﻡ ﻏﲑ ﺍﳌﻮﺍﻓﻖ‪ ،‬ﻓﺎ‪‬ﺘﻬﺪ ﺑﻮﺻﻔﻪ ﻗﺎﺭﺋﺎ ﺧﺒﲑﺍ ﻟﻠﻨﺺ ﻗﺒﻞ ﺃﻥ ﻳﺮﻭﻡ‬
‫ﺍﲣﺎﺫ ﻗﺮﺍﺭﻩ ﺍﻟﺘﺪﺍﻭﱄ ﺑﺄ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﺍﳌﻘﺮ‪‬ﺭ ﰲ ﺍﳋﻄﺎﺏ ﺍﻹﺑﻼﻏﻲ ﻫﻮ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻻﺑ ‪‬ﺪ ﺃﻥ‬
‫ﳝﺘﻠﻚ ﻣﻔﺎﻫﻴﻢ ﻟﺴﺎﻧﻴﺔ‪ ،‬ﻛﺎﻟﺸﺮﻁ‪ ،‬ﻭﺍﻟﺼﻔﺔ‪ ،‬ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺍﻟﻠﻘﺐ‪ ،‬ﺗﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺑﲎ ﺗﻮﺍﺻﻠﻴﺔ‬
‫ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ ﻛﺸﻒ ﺍﳌﻌﲎ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻘﺎﺭﺉ ﲤﻠﹼﻚ ﻭﺍﺳﺘﻴﻌﺎﺏ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﲢﺮﻳﻚ‬
‫ﺍﻻﺳﺘﻠﺰﺍﻣﺎﺕ ﺍﳌﻨﻄﻘﻴﺔ‪-‬ﳝﻜﻨﻪ ﻓﻚ ﺷﻔﺮﺓ ﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﻠﻔﻮﻇﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺇﺑﺎﻧﺔ ﺍﳌﺮﺍﺩ ﻭﺍﳌﻌﲎ‬
‫ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﻟﺘﻴﺴﲑ ﻫﺬﻩ ﺍﳌﻬﺎﻡ ﲪﻞ ﺍﻷﺻﻮﱄ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻋﱮﺀ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﻮﻟﻴﺪ ﺍﻟﻘﺎﻋﺪﻱ ﻟﻌ ﹼﻞ‬
‫ﺍﻹﻋﻮﺍﺯ ﺍﻟﺘﻮﺍﺻﻠﻲ ﻣﻊ ﺍﻟﻨﺺ ﻳﺘﻼﺷﻰ ﻭﻳﻨﺪﺛﺮ ﻓﻴﺘﺤﻘﹼﻖ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﺴﻠﻴﻢ‪.‬‬
‫‪ 1-1‬ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪:‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﺃﺣﺪ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﻨﺪﺭﺟﺔ ﺿﻤﻦ ﺩﻻﻟﺔ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻭﻫﻮ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﺃﻭ ﺍﳌﻌﲎ‬
‫ﺍﳌﻮﺻﻮﻑ ﺑﺼﻔﺔ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﳌﻘﺼﻮﺩﺓ ﻋﻠﻰ ﺛﺒﻮﺕ ﻧﻘﻴﺾ ﺣﻜﻤﻪ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﺗﻠﻚ‬
‫ﺍﻟﺼﻔﺔ)‪ ،(1‬ﻣﻊ ﺗﺄﻛﻴﺪ ﺃﻥﹼ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺼﻔﺔ ﻟﻴﺲ ﺧﺼﻮﺹ ﺍﻟﻨﻌﺖ ﺍﻟﻨﺤﻮﻱ ﻓﻘﻂ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﻣﻄﻠﻖ ﺍﻟﺘﻘﻴﻴﺪ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﺸﺮﻁ‪ ،‬ﻭﻻ ﻋﺪﺩ‪ ،‬ﻭﻻ ﻏﺎﻳﺔ‪ ،‬ﻭﻻ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻣﻨﻮﺍﻟﻪ ﺍﻹﺟﺮﺍﺋﻲ‬
‫ﻛﺎﻵﰐ‪:‬‬
‫"ﻳﺎﺃﻳ‪‬ﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺈ ﻓﺘﺒﻴ‪‬ﻨﻮﺍ")‪.(2‬‬ ‫ﺃ‪-‬‬
‫ﺏ‪ -‬ﺍﳌﻨﻄﻮﻕ‪ :‬ﺍﻟﺘﺒﻴ‪‬ﻦ ﻣﻦ ﺧﱪ ﺍﻟﻔﺎﺳﻖ‪.‬‬
‫ﺕ‪ -‬ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ‪ :‬ﺇﺫﺍ ﺟﺎﺀﻛﻢ ﻋﺪﻝ ﺛﺒﺖ ﻳﺴﻘﻂ ﺍﻟﺘﺒﻴ‪‬ﻦ‪ .‬ﺍﻟﺼﻔﺔ ﻫﻲ ﺍﻟﻔﺴﻮﻕ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‪ ،1998‬ﺑﲑﻭﺕ‪.362/1 ،‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‪ ،‬ﺍﻵﻳﺔ‪.06:‬‬

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‫ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃ ﹼﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﻣﻌﺘﱪ ﻟﺪﻯ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻓﺈﻧ‪‬ﻪ ﱂ ﳜﻞ ﻣﻦ ﻧﻘﺪ‬
‫ﻓﻘﺪ ﺫﻫﺐ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﺇﱃ ﻧﻔﻴﻪ ﻭﺳﻠﺐ ﻗﻴﻤﺘﻪ ﺍﻹﺑﻼﻏﻴﺔ‪ ،‬ﻭﺍﻋﺘﻤﺪﻭﺍ ﰲ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﺑﺮﻫﺎﻥ ﻋﻘﻠﻲ ﳏﺾ‪ ،‬ﻣﺆﺩ‪‬ﺍﻩ ﻟﻮ ﻛﺎﻥ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺼﻔﺔ ﺩﺍﻟﹼﺎ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﳊﻜﻢ ﰲ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ‬
‫ﻟﻜﺎﻧﺖ ﺍﻟﺪﻻﻟﺔ ﺇﻣ‪‬ﺎ ﻣﻄﺎﺑﻘﺔ‪ ،‬ﺃﻭ ﺗﻀﻤﻦ‪ ،‬ﺃﻭ ﺍﻟﺘﺰﺍﻡ‪ ،‬ﻟﻜﻨ‪‬ﻪ ﻻ ﻳﺪ ﹼﻝ ﺑﺄﻱ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﺍﻟﺜﻼﺙ‬
‫ﻷ ﹼﻥ ﺍﻧﺘﻔﺎﺀ ﺍﳊﻜﻢ ﰲ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﻟﻴﺲ ﻫﻮ ﻋﲔ ﺇﺛﺒﺎﺕ ﺍﳊﻜﻢ ﰲ ﺍﳌﺬﻛﻮﺭ ﺣﺘ‪‬ﻰ ﻳﻜﻮﻥ‬
‫ﻣﻄﺎﺑﻘﺔ‪ ،‬ﻭﻻ ﺟﺰﺃﻩ ﺣﺘ‪‬ﻰ ﻳﻜﻮﻥ ﺗﻀﻤﻨﺎ ﻭﻻ ﻻﺯﻣﻪ‪ ،‬ﺣﻴﺚ ﺇ ﹼﻥ ﺷﺮﻁ ﺍﻻﻟﺘﺰﺍﻡ ﺳﺒﻖ ﺍﻟﺬﻫﻦ ﻣﻦ‬
‫ﺍﳌﺴﻤﻰ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺪ ﻳﺘﺼﻮﺭ ﺍﻟﺴﺎﻣﻊ ﺇﳚﺎﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﺴﺎﺋﻤﺔ ﻣﻊ ﻏﻔﻠﺘﻪ ﻋﻦ ﺍﳌﻌﻠﻮﻓﺔ‪ ،‬ﻭﻋﻦ‬
‫ﻋﺪﻡ ﻭﺟﻮﺏ ﺯﻛﺎ‪‬ﺎ‪ ،‬ﻓﻼ ﻳﺘﺤﻘﻖ ﺷﺮﻁ ﺍﻟﻠﺰﻭﻡ ﺍﻟﺬﻱ ﻫﻮ ﺳﺒﻖ ﺍﻟﻔﻬﻢ ﺇﱃ ﺍﻟﺬﻫﻦ)‪.(1‬‬
‫ﻭﻣﻊ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻄﺮﺡ ﻳﺴﺘﻨﺪ ﰲ ﻋﺮﺽ ﺗﺼﻮﺭﻩ ﺇﱃ ﻣﻨﻄﻖ ﺍﻟﻌﻘﻞ ﻭﻓﺎﻋﻠﻴﺔ ﺍﻟﺘﻤﺜﻴﻞ ﻓﺈﻧ‪‬ﻪ ﻃﺮﺡ‬
‫ﱂ ﻳﺴﻠﻢ ﺑﺪﻭﺭﻩ ﻣﻦ ﺍﻟﻨﻘﺪ ﺍﻟﺒﻨ‪‬ﺎﺀ‪ ،‬ﻓﻘﺪ ﺫﻫﺐ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﺛﺎﺑﺖ ﺑﺎﻟﺪﻻﻟﺔ‬
‫ﺍﻻﻟﺘﺰﺍﻣﻴﺔ)‪ ،(2‬ﻓﻜﻤﺎ ﻳﻠﺰﻡ ﺛﺒﻮﺕ ﺍﳊﻜﻢ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺘﻠﻚ ﺍﻟﺼﻔﺔ ﻋﻨﺪ ﻭﺟﻮﺩﻫﺎ ﻳﻠﺰﻡ ﺍﻧﺘﻔﺎﺀ ﺍﳊﻜﻢ‬
‫ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﺗﻠﻚ ﺍﻟﺼﻔﺔ‪ ،‬ﻓﻤﺪﻟﻮﻝ ﺍﳌﻔﻬﻮﻡ ﻣﺪﻟﻮﻝ ﺍﻟﺘﺰﺍﻣﻲ‪ ،‬ﺃﻣ‪‬ﺎ ﻓﻜﺮﺓ ﺃ ﹼﻥ ﻧﻔﻲ ﺍﻟﻠﺰﻭﻡ ﻟﻌﺪﻡ‬
‫ﺷﺮﻃﻪ ﻓﻐﲑ ﻻﺯﻣﺔ ﻫﻨﺎ؛ ﺫﻟﻚ ﻷ ﹼﻥ ﺍﻟﻠﺰﻭﻡ ﻟﺰﻭﻣﺎﻥ‪ ،‬ﻟﺰﻭﻡ ﺑﺎﳌﻌﲎ ﺍﻷﻋﻢ‪ ،‬ﻭﻟﺰﻭﻡ ﺑﺎﳌﻌﲎ‬
‫ﺍﻷﺧﺺ‪ ،‬ﻭﺍﻟﻠﺰﻭﻡ ﺍﳌﻌﺘﺮﺽ ﻋﻠﻴﻪ ﻟﺰﻭﻡ ﺑﺎﳌﻌﲎ ﺍﻷﺧﺺ‪ ،‬ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻋﻨﺪ ﺍﳌﻨﻄﻘﻴﲔ ﲞﻼﻑ‬
‫ﺍﻟﻠﺰﻭﻡ ﺑﺎﳌﻌﲎ ﺍﻷﻋﻢ ﺍﳌﻘﺼﻮﺩ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ؛ ﺫﻟﻚ ﻷ ﹼﻥ ﺗﻌﻠﻴﻖ ﺍﳊﻜﻢ ﻭﺗﺮﺗﻴﺒﻪ ﻋﻠﻰ ﺍﻟﺼﻔﺔ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﻋﻠﻴﺔ ﺫﻟﻚ ﺍﻟﻮﺻﻒ‪ ،‬ﻓﻴﻨﺘﻘﻞ ﺍﻟﺬﻫﻦ ﺇﱃ ﻋﺪﻡ ﺍﳊﻜﻢ ﻋﻨﺪ ﻋﺪﻡ ﻋﻠﺘﻪ‪.‬‬
‫ﻫﺬﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻠﺔ ﻣﺴﺎﻭﻳﺔ ﻟﻠﻤﻌﻠﻮﻝ؛ ﺃﻱ ﻻ ﻳﻮﺟﺪ ﻟﻪ ﺳﻮﺍﻫﺎ‪ ،‬ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﳌﻌﻠﻮﻝ ﺃﻋﻢ‪ ،‬ﲝﻴﺚ ﺗﻜﻮﻥ ﻟﻪ ﻋﻠﺘﺎﻥ‪ ،‬ﻓﺎﳊﺮﺍﺭﺓ ﺍﻟﱵ ﻫﻲ ﻣﻌﻠﻮﻝ ﺗﺜﺒﺖ ﺗﺎﺭﺓ ﺑﺎﻟﻨ‪‬ﺎﺭ‪ ،‬ﻭﺗــﺎﺭﺓ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ‪‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﺍﻹﺳﻨﻮﻱ ﲨﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻄﺒﻌﺔ ﺻﺒﻴﺢ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.320/1 ،‬‬
‫)‪ (2‬ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﺒﻴﻀﺎﻭﻱ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪1370‬ﻫـ‬
‫‪.311/ 1‬‬

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‫ﺃﺧﺮﻯ ﺑﺎﻟﺸﻤﺲ ﻣﺜﻼ‪ ،‬ﻭﺍﻧﺘﻔﺎﺀ ﺍﻷﺧﺺ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻧﺘﻔﺎﺀ ﺍﻷﻋﻢ ﳉﻮﺍﺯ ﺛﺒﻮﺗﻪ ﺑﻌﻠﺔ ﺃﺧﺮﻯ‬
‫ﻭ‪‬ﺬﺍ ﺗﺒﺪ‪‬ﻯ ﺃ ﹼﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﻣﻌﲎ ﺍﻟﺘﺰﺍﻣﻲ ﻳﺪﺭﻙ ﺑﻮﺍﺳﻄﺔ ﻋﻼﻣﺔ ﻟﺴﺎﻧﻴﺔ ﻣﺜﺒﺘﺔ ﰲ ﺍﳌﻨﻄﻮﻕ‬
‫ﻃﺒﻴﻌﺘﻬﺎ ﻭﺻﻒ ﺩﺍﻝ ﻋﻠﻰ ﻣﻄﻠﻖ ﺍﻟﻘﻴﺪ‪ ،‬ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﺸﺮﻁ ﻭﻻ ﻏﺎﻳﺔ ﻭﻻ ﻋﺪﺩ ﻭﻻ ﺣﺼﺮ‪.‬‬
‫‪ 2-2‬ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻁ‪:‬‬
‫ﺍﻟﺸﺮﻁ ﰲ ﻋﺮﻑ ﺃﻫﻞ ﺍﻟﻠﻐﺔ "ﻣﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺃﺣﺪ ﺍﳊﺮﻓﲔ ﺇﻥ ﻭ ﺇﺫﺍ‪ ،‬ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﻤﺎ‬
‫ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺳﺒﺒﻴﺔ ﺍﻷﻭ‪‬ﻝ ﻭﻣﺴﺒﺒﻴﺔ ﺍﻟﺜﺎﱐ")‪ ،(1‬ﻭﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻳﻘﺼﺪ ﺑﻪ "ﻣﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ‬
‫ﺍﳌﺸﺮﻭﻁ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺩﺍﺧﻼ ﻭﻻ ﻣﺆﺛﺮﺍ ﻓﻴﻪ")‪ ،(2‬ﺃﻣ‪‬ﺎ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﻓﻬﻮ"ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ‬
‫ﺃﻭ ﺍﳌﻌﲎ ﺍﳌﻔﻴﺪ ﳊﻜﻢ ﻣﻌﻠﹼﻖ ﺑﺸﺮﻁ ﻋﻠﻰ ﺛﺒﻮﺕ ﻧﻘﻴﺾ ﺫﻟﻚ ﺍﳊﻜﻢ ﰲ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﻋﻨﺪ‬
‫ﻋﺪﻡ ﺍﻟﺸﺮﻁ")‪ ،(3‬ﻓﻬﻮ ﺇﺫﻥ ﺇﺣﺎﻟﺔ ﺩﺍﻟﺔ ﲣﺎﻟﻒ ﺍﳌﻨﻄﻮﻕ‪ ،‬ﺗﺴﺘﻨﺪ ﰲ ﺇﺛﺒﺎﺕ ﺍﳌﻌﲎ ﺍﳌﺴﻜﻮﺕ‬
‫ﻋﻨﻪ ﺇﱃ ﺻﻨﻒ ﻣﻌﻴ‪‬ﻦ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻳﺪﻋﻰ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﺑﺎﻟﺸﺮﻁ‪ ،‬ﺇﺫ ﺑﻪ ﳔﻠﺺ ﺇﱃ‬
‫ﺍﳌﻌﲎ ﺍﻟﻨﺎﺗﺞ ﻭﺍﳌﺨﺒﻮﺀ ﺧﻠﻒ ﺍﳌﻨﻄﻮﻕ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻣﺜﺎﻟﻪ‪:‬‬
‫ﻦ")‪.(4‬‬
‫ﻦ ﺃﻭﻻﺕ ﺣﻤﻞ ﻓﺄﻧﻔﻘﻮﺍ ﻋﻠﻴﻬ ‪‬‬ ‫ﻥﻛ‪‬‬ ‫ﺃ‪" -‬ﻭﺇ ﹾ‬
‫ﺏ‪-‬ﺍﳌﻨﻄﻮﻕ‪ :‬ﻭﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﺃﺛﻨﺎﺀ ﺍﻟﻌﺪ‪‬ﺓ ﻋﻠﻰ ﺍﳌﻄﻠﹼﻘﺔ ﻃﻼﻗﺎ ﺑﺎﺋﻨﺎ‪.‬‬
‫ﺝ‪-‬ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ)ﺍﻟﺸﺮﻁ(‪ :‬ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﳌﻌﺘﺪ‪‬ﺓ ﻏﲑ ﺍﳊﺎﻣﻞ‪.‬‬
‫ﻭﺍﻟﺸﺮﻁ ﻇﺎﻫﺮ ﰲ ﻗﻮﻟﻪ‪":‬ﺇﻥ"‪.‬‬

‫ــــــــــ‬
‫)‪ (1‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ‪،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‪ ،1998‬ﺑﲑﻭﺕ‪.363/1 ،‬‬
‫)‪ (2‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺹ‪.598‬‬
‫)‪ (3‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ‪ ،‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ ﺍﳊﻠﱯ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻷﻣﲑﻳﺔ‪ ،‬ﺳﻨﺔ ‪1316‬ﻫـ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‬
‫‪.116/1‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‪ ،‬ﺍﻵﻳﺔ‪.06:‬‬

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 ‫ﺍﳋﻼﻑ ﺍﻟﻠﺴﺎﱐ ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻁ‪:‬‬
‫ﺇ ﹼﻥ ﺃﻭ‪‬ﻝ ﻣﺎ ﺗﻔﺮﺿﻪ ﻛﻞ ﻋﻤﻠﻴﺔ ﺗﻌﺮﻳﻔﻴﺔ ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﺣﺮﺻﺖ ﻋﻠﻰ ﴰﻮﻝ ﺍﻟﺘﺤﺪﻳﺪ ﲟﺎ‬
‫ﳚﻌﻠﻪ ﳏﻴﻄﺎ ﺑﺎﳉﻤﻊ ﻭﳑﻴﺰﺍ ﺑﺎﳌﻨﻊ ﻫﻮ ﺃﻥ ﲢﺼﺮ ﳎﺎﻝ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻜﺎﻣﻨﺔ ﺧﻠﻒ ﺍﳌﻔﻬﻮﻡ‬
‫ﻭﺫﻟﻚ ﺑﺎﻻﺳﺘﻨﺎﺩ ﺍﻟﺘ‪‬ﺎﻡ ﺇﱃ ﲨﻠﺔ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﳌﺜﺒﺔ ﰲ ﺍﳊ ‪‬ﺪ ﺍﻻﺻﻄﻼﺣﻲ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﺗﺘﻬﻴ‪‬ﺄ ﳍﺎ‬
‫ﺫﻟﻚ ﲢﺎﻭﻝ ﺗﺪﻟﻴﻞ ﻭﻣﻌﺎﳉﺔ ﻣﺎ ﻳﺸﻜﹼﻞ ﺗﺸﻜﻴﻜﺎ ﻭﻧﻘﺪﺍ ﻟﻠﻤﻌﻴﺎﺭ ﻭﺷﺮﻭﻁ ﺗﻜﻮ‪‬ﻧﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺑﺎﻟﻔﻌﻞ ﻣﺎ ﳌﺴﻨﺎﻩ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ‪ ،‬ﺇﺫ ﻧﻔﻰ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﻌﻤﻞ ﻭﺍﻷﺧﺬ‬
‫ﲟﻔﻬﻮﻡ ﺍﻟﺸﺮﻁ ﻧﻈﺮﺍ ﻷﻥ ﻟﻴﺲ ﻫﻨﺎﻙ ﺍﻃﺮﺍﺩ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻧﺘﻔﺎﺀ ﺍﳊﻜﻢ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﺫﻟﻚ ﺍﻟﺸﺮﻁ‬
‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﻻ ﺗ‪‬ﻜﺮﻫﻮﺍ ﻓﺘﻴﺎﺗﻜﻢ ﻋﻠﻰ ﺍﻟﺒﹺﻐﺎﺀ ﺇﻥ ﺃﺭﺩﻥ ﺗﺤﺼ‪‬ﻨﺎ")‪ ،(1‬ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﺗﺪ ﹼﻝ ﲟﻨﻄﻮﻗﻬﺎ ﻋﻠﻰ ﺗﻌﻠﻴﻖ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺍﻹﻛﺮﺍﻩ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻟﺘﺤﺼ‪‬ﻦ‪ ،‬ﻭﻟﻮ ﺃﺛﺒﺘﻨﺎ ﻣﻔﻬﻮﻡ‬
‫ﺍﻟﺸﺮﻁ ﻟﺼﺎﺭ ﺍﳌﻌﲎ ﺟﻮﺍﺯ ﺇﻛﺮﺍﻫﻬﻦ ﻋﻠﻰ ﺍﻟﺒﻐﺎﺀ ﻋﻨﺪ ﻋﺪﻡ ﺇﺭﺍﺩﺓ ﺍﻟﺘﺤﺼ‪‬ﻦ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ‬
‫ﻣﻘﺒﻮﻝ؛ ﻷ ﹼﻥ ﺍﻟﺰﻧﺎ ﰲ ﺍﻟﺸﺮﻉ ﳏﺮ‪‬ﻡ)‪.(2‬‬
‫ﻭﺗﺄﺳﻴﺴﺎ ﻋﻠﻰ ﻫﺬﺍ ﺗﺄﻛﹼﺪ ﺃ ﹼﻥ ﺍﳊﻜﻢ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﺘﻔﻲ ﺑﺎﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻁ‬
‫ﻭﻳﺜﺒﺖ ﻧﻘﻴﻀﻪ؛ ﻷﻧ‪‬ﻪ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﳏﺬﻭﺭ ﻭﳏﻀﻮﺭ ﰲ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺏ ﻣﺜﺒﺘﻮ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻁ‬
‫)‪(3‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫‪-‬ﺍﻷﻭﱃ‪ :‬ﺃ ﹼﻥ ﺍﻟﺸﺮﻁ ﰲ ﺍﻵﻳﺔ ﱂ ﻳﺮﺩ ﻟﺘﺨﺼﻴﺺ ﺍﳊﻜﻢ ﺑﻪ‪ ،‬ﺣﺘ‪‬ﻰ ﻳﺪﻭﺭ ﻣﻌﻪ ﻭﺟﻮﺩﺍ ﻭﻋﺪﻣﺎ‬
‫ﻭﺇﻧ‪‬ﻤﺎ ﺟﺎﺀ ﺟﺮﻳﺎ ﻋﻠﻰ ﺍﻷﻏﻠﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨ‪‬ﺎﺱ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﺇﺫ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻜﺮﻫﻮﻥ‬
‫ﻓﺘﻴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﻟﺒﻐﺎﺀ ﻣﻊ ﺇﺭﺍﺩ‪ ‬ﻦ ﺍﻟﺘﺤﺼ‪‬ﻦ‪ ،‬ﻭﺷﺮﻁ ﻫﺬﺍ ﺷﺄﻧﻪ ﻻ ﻣﻔﻬﻮﻡ ﻟﻪ؛ ﻷﻧ‪‬ﻪ ﻻ ﻳﻌﺪﻭ ﺃﻥ‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪ ،‬ﺍﻵﻳﺔ‪.33:‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﺍﻹﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ‪ .68-67/3 ،‬ﻭﻳﻨﻈﺮ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ‪ ،‬ﺍﻟﻌﻀﺪ‪ .181/2 ،‬ﻭﻳﻨﻈﺮ ﺍﶈﺼﻮﻝ‬
‫ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ‪.181/2 ،‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ‪.181/2 ،‬‬

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 ‫ﻳﻜﻮﻥ ﺗﺼﻮﻳﺮﺍ ﳊﺎﻝ ﻛﺎﻥ ﺍﻟﻨ‪‬ﺎﺱ ﻋﻠﻴﻬﺎ‪.‬‬
‫‪-‬ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃ ﹼﻥ ﺍﻹﻛﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻏﲑ ﻣﺘﺼﻮ‪‬ﺭ؛ ﻷ ﹼﻥ ﺍﻹﻛﺮﺍﻩ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻦ ﺗﺮﻓﺾ‬
‫ﺍﻟﺘﺤﺼ‪‬ﻦ‪ ،‬ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳌﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻒ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﱵ ﺗﺮﻏﺐ ﰲ ﺍﻟﺰ‪‬ﻧﺎ ﻓﻼ ﻳﺘﺼﻮ‪‬ﺭ ﺇﻛﺮﺍﻫﻬﺎ‬
‫ﻋﻠﻴﻪ ﺣﺘ‪‬ﻰ ﻳﻌﺘﱪ ﰲ ﺍﻵﻳﺔ ﺩﻟﻴﻼ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻹﻛﺮﺍﻩ ﰲ ﺣﺎﻝ ﻋﺪﻡ ﺇﺭﺍﺩﺓ ﺍﻟﺘﺤﺼ‪‬ﻦ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺮﺗﻘﻲ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﺗﺼﺎﻋﺪﻳ‪‬ﺎ ﻣﺴﺘﻜﺸﻔﺎ ﻣﻘﻮ‪‬ﻣﺎﺕ ﺍﻟﻜﻼﻡ ﻭﺳﺒﻞ‬
‫ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ﺇﱃ ﻣﺎ ﻳﺸﻜﹼﻞ ﻗﻴﻤﺎ ﻣﻌﺮﻓﻴﺔ ‪‬ﻭﲰ‪‬ﺖ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻵﻧﻴﺔ ﺑﺎﻟﻮﻋﻲ ﺍﻟﻠﺴﺎﱐ ﺍﳋﺎﻟﺺ‬
‫ﻓﻬﻨﺎﻙ ﺗﻼﻗﺢ ﺑﲔ ﺃﳕﺎﻁ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﻨﺺ ﻹﺧﺼﺎﺏ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﻟﻘﺼﺪ ﺍﻟﻌﺎﻡ ﺍﺣﺘﻮﺍﺀ ﻣﺴﻠﹼﻤﺔ‬
‫ﺍﻟﻔﻬﻢ ﻭﺍﻟﻔﻘﻪ ﺍﻟﺼﺎﺋﺐ ﻟﻠﻨﺼﻮﺹ ﻭﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺘﻮﺍﺻﻠﻴ‪‬ﺔ‪.‬‬
‫‪ 3-3‬ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‪:‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ﻫﻮ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﹸﻗﻴ‪‬ﺪ ﻓﻴﻪ ﺍﳊﻜﻢ ﺑﻐﺎﻳﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﻧﻘﻴﺾ ﺫﻟﻚ ﺍﳊﻜﻢ‬
‫ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ)‪ ،(1‬ﻭﻟﻠﻐﺎﻳﺔ ﰲ ﺍﻟﻠﻐﺔ ﻟﻔﻈﺎﻥ ﺩﺍﻻﻥ ﻋﻠﻴﻬﺎ "ﺇﱃ ﻭﺣﺘ‪‬ﻰ"‪.‬‬
‫ﺃ‪"-‬ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺛﺔ‪ ،‬ﺍﻟﺼﱯ ﺣﺘ‪‬ﻰ ﻳﺒﻠﻎ‪ ،‬ﻭﺍ‪‬ﻨﻮﻥ ﺣﺘ‪‬ﻰ ﻳﻔﻴﻖ‪ ،‬ﻭﺍﻟﻨ‪‬ﺎﺋﻢ ﺣﺘ‪‬ﻰ ﻳﺴﺘﻴﻘﻆ")‪.(2‬‬
‫ﺏ‪-‬ﺍﳌﻨﻄﻮﻕ‪ :‬ﻋﺪﻡ ﻣﺆﺍﺧﺬﺓ ﺍﻟﺼﱯ ﺣﺘ‪‬ﻰ ﻳﺒﻠﻎ‪ ،‬ﻭﺍ‪‬ﻨﻮﻥ ﺣﺘ‪‬ﻰ ﻳﻔﻴﻖ‪ ،‬ﻭﺍﻟﻨ‪‬ﺎﺋﻢ ﺣﺘ‪‬ﻰ ﻳﺴﺘﻴﻘﻆ‪.‬‬
‫ﱯ ﺇﺫﺍ ﺑﻠﻎ‪ ،‬ﻭﺍ‪‬ﻨﻮﻥ ﺇﺫﺍ ﺃﻓﺎﻕ‪ ،‬ﻭﺍﻟﻨ‪‬ﺎﺋﻢ ﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ‬
‫ﺝ‪-‬ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ )ﺍﻟﻐﺎﻳﺔ(‪ :‬ﺍﻟﺼ ‪‬‬
‫ﻻ ﻳﺮﻓﻊ ﻋﻨﻬﻢ ﺍﻟﻘﻠﻢ‪.‬‬
‫)‪(3‬‬
‫ﻭﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ﻛﻐﲑﻩ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﻟﻸﺻﻮﻟﻴﲔ ﻓﻴﻪ ﻣﺬﻫﺒﺎﻥ‪:‬‬
‫‪-‬ﺍﳌﺬﻫﺐ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻳﻌﺘﻘﺪﻭﻥ ﺃ ﹼﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ‪‬ﺣﺠ‪‬ﺔ‪ ،‬ﻭﺃ ﹼﻥ ﻣﺎ ﻳﺄﰐ ﺑﻌﺪﻫـﺎ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﺒﲑ‪ ،‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪.116/1 ،‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ‪ .100/6 ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺍﳊﺪﻭﺩ ﺑﺎﺏ ﰲ ﺍ‪‬ﻨﻮﻥ ﻳﺴﺮﻕ ﺃﻭ ﻳﺼﻴﺐ ﺣﺪ‪‬ﺍ‪ ،‬ﺭﻗﻢ‬
‫‪ .4399‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺍﻟﻄﻼﻕ ﺑﺎﺏ ﻣﻦ ﻻ ﻳﻘﻊ ﻃﻼﻗﻪ ﻣﻦ ﺍﻷﺯﻭﺍﺝ‪ .156/6 ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺍﻟﻄﻼﻕ‬
‫ﺑﺎﺏ ﻃﻼﻕ ﺍﳌﻌﺘﻮﻩ ﻭﺍﻟﺼﻐﲑ‪ ،‬ﺭﻗﻢ‪ .2041:‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‪.59/2 ،‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺹ‪.600‬ﻭﻳﻨﻈﺮ ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ ﻭﺷﺮﺡ ﺍﻟﻌﻀﺪ‪ ،‬ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪.181/2،‬‬

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 ‫‪-‬ﺍﻟﻐﺎﻳﺔ‪ -‬ﻳﻜﻮﻥ ﻧﻘﻴﻀﺎ ﳌﺎ ﻗﺒﻠﻬﺎ‪.‬‬
‫‪-‬ﺍﳌﺬﻫﺐ ﺍﻟﺜﹼﺎﱐ‪ :‬ﻳﻌﺘﻘﺪ ﺃﻧﺼﺎﺭ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺃ ﹼﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ﻟﻴﺲ ﲝﺠ‪‬ﺔ‪ ،‬ﻭﺍﺣﺘﺠ‪‬ﻮﺍ ﻟﺬﻟﻚ‬
‫ﺑـﺎﻵﰐ‪:‬‬
‫ﻗﺪ ﹼﰎ ‪‬ﻭﺳ‪‬ﻢ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﺑﺄ ﹼﻥ ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﳐﺎﻟﻒ ﳊﻜﻢ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﻘﻮﻟﻪ‪":‬ﺭﻓﻊ ﺍﻟﻘﻠﻢ‬
‫ﻋﻦ ﺍﻟﺼﱯ ﺣﺘ‪‬ﻰ ﻳﺒﻠﻎ" ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﻫﻨﺎ ﳐﺎﻟﻒ ﳌﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﻬﻮ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﻏﲑ ﻣﻜﻠﹼﻒ ﻭﻻ‬
‫ﻣﺆﺍﺧﺬ‪ ،‬ﺑﻴﻨﻤﺎ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﺧﻄﺎﺏ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻓﻬﻮ ﻣﺆﺍﺧﺬ ﺑﺄﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ .‬ﻟﻜﻦ ﻟﻮ‬
‫ﺗﺄ ‪‬ﻣﻠﻨﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﺃﻳﺪﻳﻜﻢ ﺇﻟﻰ ﺍﻟﻤﺮﺍﻓﻖ")‪ (1‬ﻭﺃﺳﻘﻄﻨﺎ ﻋﻠﻴﻪ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺑﻘﺔ –ﻣﺎ ﺑﻌﺪ‬
‫ﺍﻟﻐﺎﻳﺔ ﳐﺎﻟﻒ ﳊﻜﻢ ﻣﺎ ﻗﺒﻠﻬﺎ‪ -‬ﻟﺘﻘﺮ‪‬ﺭ ﻟﺪﻳﻨﺎ ﺃ ﹼﻥ ﻏﺴﻞ ﺍﳌﺮﺍﻓﻖ ﻏﲑ ﻭﺍﺟﺐ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﻣﻘﺼﻮﺩ‬
‫ﻭﱂ ﻳﻨﻄﻖ ﺑﻪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺭﻓﺾ ﺑﻌﻀﻬﻢ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻋﺪ‪‬ﻭﻩ ﻟﻴﺲ ﲝﺠ‪‬ﺔ‪.‬‬
‫ﺑﻴﺪ ﺃ ﹼﻥ ﻣﺎ ﺗﺮﺳ‪‬ﺦ ﻭﻋﻠﻴﻪ ﻏﺎﻟﺒﻴﺔ ﺍﻷﺻﻮﻟﻴﲔ ﺃ ﹼﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺎﻳﺔ ﺣﺠ‪‬ﺔ ﻭﻣﻌﺘﱪ ﻭﺃﺣﺪ ﺁﻟﻴﺎﺕ‬
‫ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ﺍﳌﺨﺎﻟﻒ‪ ،‬ﻭﻗﺪ ﻋﻘﹼﺐ ﺍﻟﺸﻮﻛﺎﱐ ﻋﻠﻰ ﺃﺩﻟﹼﺔ ﺍﳌﺎﻧﻌﲔ ﻗﺎﺋﻼ‪":‬ﻭﱂ ﻳﺘﻤﺴ‪‬ﻜﻮﺍ ﺑﺸﻲﺀ‬
‫ﻳﺼﻠﺢ ﺍﻟﺘﻤﺴ‪‬ﻚ ﺑﻪ ﻗﻂ‪ ،‬ﺑﻞ ﺻﻤ‪‬ﻤﻮﺍ ﻋﻠﻰ ﻣﻨﻌﻪ ﻃﺮﺩﺍ ﻟﺒﺎﺏ ﺍﳌﻨﻊ ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﺎﳌﻔﺎﻫﻴﻢ ﻭﻟﻴﺲ‬
‫ﺫﻟﻚ ﺑﺸﻲﺀ")‪.(2‬‬
‫‪ 4-4‬ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ‪:‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ ﺃﺣﺪ ﺩﻻﻻﺕ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻳﻄﻠﻖ ﻭﻳﺮﺍﺩ ﺑﻪ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻗﻴ‪‬ﺪ ﻓﻴﻪ‬
‫ﺍﳊﻜﻢ ﺑﻌﺪﺩ ﻋﻠﻰ ﺛﺒﻮﺕ ﻧﻘﻴﺾ ﺫﻟﻚ ﺍﳊﻜﻢ ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﻌﺪﺩ‪ ،‬ﺯﺍﺋﺪﺍ ﻛﺎﻥ ﺃﻡ ﻧﺎﻗﺼﺎ)‪.(3‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ‪.06:‬‬
‫)‪ (2‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺹ‪.601-600‬‬
‫)‪ (3‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﺒﲑ‪ ،‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ‪ .117/1 ،‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺹ‪.599‬‬

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 ‫‪"-‬ﻓﻤﻦ ﻟﻢ ﻳﺴﺘﻄﻊ ﻓﺈﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ")‪.(1‬‬
‫‪-‬ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ )ﺍﻟﻌﺪﺩ(‪ :‬ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﺪﺩ ﺃﻭ ﺍﻟﻨﻘﺼﺎﻥ ﻋﻨﻪ‪.‬‬
‫‪ 5-5‬ﻣﻔﻬﻮﻡ ﺍﳊﺼﺮ‪:‬‬
‫ﻫﻮ ﺍﻧﺘﻔﺎﺀ ﺣﻜﻢ ﺍﶈﺼﻮﺭ ﻋﻦ ﻏﲑ ﻣﺎ ﺣﺼﺮ ﻓﻴﻪ‪ ،‬ﻭﺛﺒﻮﺕ ﻧﻘﻴﻀﻪ ﻟﻪ)‪ ،(2‬ﻭﳍﺬﺍ ﺍﳌﻔﻬﻮﻡ‬
‫ﺃﺩﻭﺍﺕ ﻟﺴﺎﻧﻴﺔ ﻳﻌﺮﻑ ‪‬ﺎ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫ﺃ‪-‬ﺍﳊﺼﺮ ﺑﺈﻧ‪‬ﻤﺎ‪:‬‬
‫ﻣﺜﺎﻟﻪ "ﺇﻧ‪‬ﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴ‪‬ﺎﺕ")‪.(3‬ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﻏﲑ ﺍﳌﻨﻮﻱ‪.‬‬
‫ﺏ‪-‬ﺍﳊﺼﺮ ﺑﺘﻘﺪﱘ ﺍﻟﻨﻔﻲ ﻗﺒﻞ ﺃﺩﻭﺍﺕ ﺍﻻﺳﺘﺜﻨﺎﺀ‪:‬‬
‫‪"-‬ﻓﺎﻋﻠﻢ ﺃﻧ‪‬ﻪ ﻻ ﺇﻟﻪ ﺇﻟﹼﺎ ﺍﷲ")‪.(4‬‬
‫‪-‬ﻣﻨﻄﻮﻗﻬﺎ ﻧﻔﻲ ﺍﻷﻟﻮﻫﻴﺔ ﻋﻦ ﻏﲑ ﺍﷲ‪.‬‬
‫‪-‬ﻣﻔﻬﻮﻣﻬﺎ ﺇﺛﺒﺎ‪‬ﺎ ﷲ ﻭﺣﺪﻩ‪.‬‬
‫ﻭﻧﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﻫﻨﺎ ﺇﱃ ﺃ ﹼﻥ ﺍﻷﺻﻮﻟﻴﲔ ﻭﻗﻊ ﺑﻴﻨﻬﻢ ﺧﻼﻑ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﻫﻞ ﻫﻮ ﻣﻦ‬
‫ﺍﳌﻔﻬﻮﻡ ﺃﻡ ﻣﻦ ﺍﳌﻨﻄﻮﻕ؟‪ ،‬ﺍﻟﺬﻱ ﺭﺟ‪‬ﺤﻪ ﺍﻟﺸﻮﻛﺎﱐ ﺃﻧ‪‬ﻪ ﻣﻦ ﺍﳌﻔﻬﻮﻡ ﺣﻴﺚ ﻗﺎﻝ‪":‬ﺍﳊ ‪‬ﻖ ﺃﻧ‪‬ﻪ‬
‫ﻣﻔﻬﻮﻡ ﻭﺃﻧ‪‬ﻪ ﻣﻌﻤﻞ ﺑﻪ ﻛﻤﺎ ﻳﻘﺘﻀﻴﻪ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ")‪ ،(5‬ﰲ ﺣﲔ ﺃﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ ﻓﻨ‪‬ﺪ ﻫﺬﺍ‬
‫ﻚ ﻓﻴﻪ‪ ،‬ﺃ ﹼﻥ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ ﻛﻼﳘﺎ‬
‫ﺍﻟﺮﺃﻱ ﻭﺟﺰﻡ ﺃﻧ‪‬ﻪ ﻣﻦ ﺍﳌﻨﻄﻮﻕ‪ ،‬ﻓﻘﺎﻝ‪":‬ﺍﳊ ‪‬ﻖ ﺍﻟﺬﻱ ﻻﺷ ‪‬‬
‫ﻣﻨﻄﻮﻕ ﺻﺮﻳﺢ‪ ،‬ﻓﻠﻔﻈﺔ ﻻ ﺻﺮﳛﺔ ﰲ ﺍﻟﻨﻔﻲ‪ ،‬ﻭﻟﻔﻈﺔ ﺇﻟﹼﺎ ﺻﺮﳛﺔ ﰲ ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻓﻌ ‪‬ﺪ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﻣﻦ ﺍﳌﻔﻬﻮﻡ ﻏﻠﻂ ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﱄ")‪.(6‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ‪ ،‬ﺍﻵﻳﺔ‪.04:‬‬
‫)‪ (2‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ‪.366/1 ،‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﳏﻤﺪ‪ ،‬ﺍﻵﻳﺔ‪.19:‬‬
‫)‪ (5‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺹ‪.602‬‬
‫)‪ (6‬ﻣﺬﻛﺮﺓ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﺹ‪.238‬‬

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 ‫‪ 6-6‬ﻣﻔﻬﻮﻡ ﺍﻟﻈﺮﻑ‪:‬‬
‫ﺍﻟﻈﺮﻑ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﻳﺮﺍﺩ ﺑﻪ ﺍﳌﺘﺪﺍﻭﻝ ﰲ ﻋﺮﻑ ﺍﻟﻨﺤﺎﺓ ﻣﻦ ﻇﺮﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‬
‫ﻭﻣﻔﻬﻮﻣﻪ ﺍﻷﺻﻮﱄ ﻫﻮ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﺃﻭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻗﻴ‪‬ﺪ ﻓﻴﻪ ﺍﳊﻜﻢ ﺑﻈﺮﻑ ﺃﻭ ﺑﻨﻮﻉ ﻣﻦ‬
‫)‪(1‬‬
‫ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ﻣﻜﺎﻧﺎ ﺃﻭ ﺯﻣﺎﻧﺎ ﻋﻠﻰ ﺍﺳﺘﺨﻼﻑ ﻧﻘﻴﺾ ﺫﻟﻚ ﺍﳊﻜﻢ ﺍﳌﺒﻴ‪‬ﻦ ﰲ ﺍﳌﻨﻄﻮﻕ ﺑﻪ‬
‫ﻓﻜﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ﰲ ﺍﳊﺪ ﻳﺘﺨﺬ ﻣﻔﻬﻮﻡ ﺍﻟﻈﺮﻑ ﻣﻦ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺰﻣﺎﱐ ﻭﺍﳊﻴ‪‬ﺰ ﺍﳌﻜﺎﱐ ﻣﺘ‪‬ﻜﺄ‬
‫ﻟﺘﻤﺜﹼﻞ ﻭﺗﺼﻮ‪‬ﺭ ﺍﳌﻌﲎ ﺍﳌﺨﺎﻟﻒ‪.‬‬
‫‪"-‬ﺍﻟﺤ ‪‬ﺞ ﺃﺷﻬﺮ ﻣﻌﻠﻮﻣﺎﺕ")‪.(2‬‬
‫‪-‬ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ )ﺍﻟﻈﺮﻑ(‪ :‬ﻻ ﺣ ‪‬ﺞ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﻷﺷﻬﺮ‪.‬‬
‫‪ 7-7‬ﻣﻔﻬﻮﻡ ﺍﻟﻌﻠﹼﺔ‪:‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﻌﻠﹼﺔ "ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﺃﻭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﹸﻗﻴ‪‬ﺪ ﻓﻴﻪ ﺍﳊﻜﻢ ﺑﻌﻠﹼﺔ‪ ،‬ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﻧﻘﻴﺾ ﺫﻟﻚ‬
‫ﺍﳊﻜﻢ ﻓﻴﻤﺎ ﻋﺪﺍ ﻫﺬﻩ ﺍﻟﻌﻠﹼﺔ‪ ،‬ﻇﺎﻫﺮﺓ ﻛﺎﻧﺖ ﺃﻡ ﺧﻔﻴ‪‬ﺔ")‪ ،(3‬ﻭﻣﺜﺎﻟﻪ "ﻓﻮﻳﻞ ﻟﻠﻤﺼﻠﹼﻴﻦ ﺍﻟﺬﻳﻦ‬
‫ﻫﻢ ﻋﻦ ﺻﻼﺗﻬﻢ ﺳﺎﻫﻮﻥ ﺍﻟﺬﻳﻦ ﻫﻢ ﻳﺮﺍﺅﻭﻥ ﻭﻳﻤﻨﻌﻮﻥ ﺍﻟﻤﺎﻋﻮﻥ")‪ ،(4‬ﻗﻴ‪‬ﺪ ﺍﳊﻜﻢ‬
‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻌﻠﹼﺔ ﺗﻘﺪﻳﺮﻫﺎ "ﺑﺴﺒﺐ"‪،‬ﻓﺎﳌﻨﻄﻮﻕ‪ :‬ﺍﻟﻮﻳﻞ ﺍﳊﺎﺻﻞ ﻟﻠﻤﺼﻠﹼﲔ ﺑﺴﺒﺐ ﺳﻬﻮﻫﻢ‬
‫ﻋﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺑﺴﺒﺐ ﺍﳌﺮﺍﺀﺍﺓ ﻭﻣﻨﻊ ﺍﳌﺎﻋﻮﻥ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻒ‪:‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﻟﺴﻬﻮ ﻭﺍﳌﺮﺍﺀﺍﺓ‬
‫ﻭﺍﳌﻨﻊ ﻟﻠﻤﺎﻋﻮﻥ ﱂ ﻳﻜﻦ ﺍﻟﻮﻳﻞ ﻟﻠﻤﺼﻠﹼﲔ‪.‬ﻭﲦﺔ ﻓﺮﻕ ﺑﲔ ﺍﻟﻌﻠﹼﺔ ﻭﺍﻟﺼ‪‬ﻔﺔ‪ ،‬ﻓﺎﻟﺼ‪‬ﻔﺔ ﻗﺪ ﺗﻜﻮﻥ ﻋﻠﹼﺔ‬
‫ﻛﺎﻹﺳﻜﺎﺭ‪ ،‬ﻭﻗﺪ ﻻ ﺗﻜﻮﻥ ﻋﻠﹼﺔ ﺑﻞ ﻣﺘﻤ‪‬ﻤﺔ ﻛﺎﻟﺴ‪‬ﻮﻡ‪ ،‬ﻓﺈ ﹼﻥ ﺍﻟﻐﻨﻢ ﻫﻲ ﺍﻟﻌﻠﹼﺔ ﻭﺍﻟﺴ‪‬ﻮﻡ ﻣﺘﻤ‪‬ﻢ‬
‫ﳍﺎ)‪.(5‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺹ‪.604‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪.197:‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ ﻋﻠﻰ ﻣﺮﺍﻗﻲ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﲢﻘﻴﻖ ﻭﺇﻛﻤﺎﻝ ﳏﻤﺪ ﻭﻟﺪ ﺣﺒﻴﺐ ﺍﻟﺸﻨﻘﻴﻄﻲ‬
‫ﺩﺍﺭ ﺍﳌﻨﺎﺭﺓ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ‪ ،2002‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪.110/1 ،‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳌﺎﻋﻮﻥ‪ ،‬ﺍﻵﻳﺔ‪.7-6:‬‬
‫)‪ (5‬ﻳﻨﻈﺮ ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺹ‪.598‬‬

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 ‫ﺷﺮﻭﻁ ﺍﻻﺣﺘﺠﺎﺝ ﲟﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪:‬‬
‫ﺃﻭ‪‬ﻝ ﻣﺎ ﻳﺘﻨﺒ‪‬ﻪ ﺇﻟﻴﻪ ﺍﻟﻠﺴﺎﱐ ﻭﻫﻮ ﻳﺘﻌﻘﹼﺐ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﻟﺘﺪﺍﻭﱄ ﻭﺍﻟﺪﻻﱄ ﻟﺪﻯ ﺍﻷﺻﻮﻟﻴﲔ ﻋﺪﻡ‬
‫ﺍﻛﺘﻔﺎﺀ ﺍﻷﺻﻮﻟﻴﲔ ﺑﺮﺻﺪ ﺻﻮﺭ ﺍﳌﻔﻬﻮﻡ ﻭﲡﻠﹼﻴﺎﺗﻪ ﰲ ﺍﻟﻨﺺ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻨﺎﻙ ﲢﻮ‪‬ﻝ ﺟﺮﻱﺀ‬
‫ﻭﺣﺮﺍﻙ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﻹﺑﺮﺍﺯ ﺍﻟﺘﺪﺍﻭﱄ ﻟﻠﻤﻌﲎ ﺇﱃ ﻣﺴﺘﻮﻯ ﻋﻘﻠﻨﺔ ﻫﺬﺍ ﺍﻹﺑﺮﺍﺯ‪ ،‬ﻓﺎﻟﺬﻱ ﺗﺄﻛﹼﺪ‬
‫ﻋﻨﺪ ﺍﺳﺘﻨﻄﺎﻕ ﺍﻵﻟﻴﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﻌﻮ‪‬ﻝ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻟﻨﺺ ﺃ ﹼﻥ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﻋﻨﺪ‬
‫ﺍﻟﻘﺎﺋﻠﲔ ﲝﺠ‪‬ﻴﺘﻪ ﻫﻮ ﺭﻫﲔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻣﱴ ﻣﺎ ﺗﻮﻓﹼﺮﺕ ﲢﻘﹼﻖ ﺍﳌﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻒ‬
‫)‪(1‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‪:‬‬
‫‪-1‬ﺃﻥ ﻻ ﻳﻌﺎﺭﺿﻪ ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ‪.‬‬
‫‪-2‬ﺃﻥ ﻻ ﺗﻈﻬﺮ ﻟﻠﻤﺴﻜﻮﺕ ﻋﻨﻪ ﺃﻭﻟﻮﻳﺔ ﺑﺎﳊﻜﻢ ﺃﻭ ﻣﺴﺎﻭﺍﺓ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻭﻗﻊ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‬
‫ﻛﺎﻥ ﻣﻔﻬﻮﻡ ﻣﻮﺍﻓﻘﺔ ﻻ ﻣﻔﻬﻮﻡ ﳐﺎﻟﻔﺔ‪ ،‬ﻭﺃﺧﺬ ﻧﻔﺲ ﺍﳊﻜﻢ ﻻ ﻧﻘﻴﻀﻪ‪.‬‬
‫‪-3‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﺧﺎﺹ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺣﻜﻤﻪ‪ ،‬ﻓﺈﺫﺍ ﻭﺭﺩ ﻓﻴﻪ ﻧﺺ ﺧﺎﺹ ﻛﺎﻥ ﺣﻜﻢ‬
‫ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﻣﺄﺧﻮﺫﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻪ‪ ،‬ﻻ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻭﻣﺜﺎﻝ ﻫﺬﺍ‬
‫"ﻳﺎﺃﻳ‪‬ﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺼﺎﺹ ﻓﻲ ﺍﻟﻘﺘﻠﻰ ﺍﻟﺤ ‪‬ﺮ ﺑﺎﻟﺤ ‪‬ﺮ ﻭﺍﻟﻌﺒﺪ ﺑﺎﻟﻌﺒﺪ‬
‫ﻭﺍﻷﻧﺜﻰ ﺑﺎﻷﻧﺜﻰ‪،(2)"..‬ﻣﻨﻄﻮﻕ ﺍﻵﻳﺔ ﺩ ﹼﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﻗﺘﻞ ﺍﻷﻧﺜﻰ ﺑﺎﻷﻧﺜﻰ ﻭﻣﻔﻬﻮﻣﻬﺎ ﺍﳌﺨﺎﻟﻒ‬
‫ﺩ ﹼﻝ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﻗﺘﻞ ﺍﻟﺬﻛﺮ ﺑﺎﻷﻧﺜﻰ‪ ،‬ﺑﻴﺪ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻣﺘﺮﻭﻙ ﻭﻏﲑ ﻣﺄﺧﻮﺫ ﺑﻪ ﺑﺴﺒﺐ‬
‫ﻭﺟﻮﺩ ﻧﺺ ﺧﺎﺹ ﺻﺮﻳﺢ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻘﺼﺎﺹ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ﻥ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ")‪(3‬ﻓﻬﺬﻩ ﻗﺎﻋﺪﺓ ﻋﺎﻣﺔ ﻭﺇﻥ ﺗﻌﻠﹼﻘﺖ‬ ‫ﰲ ﺷﺄﻥ ﺍﻟﻴﻬﻮﺩ‪":‬ﻭﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺃ ﹼ‬
‫ﺑﺸﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﻓﻬﻲ ﺷﺮﻉ ﻟﻨﺎ ﻣﺎ ﱂ ﻳﻮﺟﺪ ﻧﺎﺳﺦ‪ ،‬ﻭﻋﻠﻴﻪ ﺇﻳﻘﺎﻉ ﻗﺘﻞ ﺍﻟﺬﻛﺮ ﺑﺎﻷﻧﺜﻰ ﰲ ﺣﺎﻝ‬
‫ﺍﻟﻘﺼﺎﺹ ﺁﻛﺪ ﻋﻤﻼ ‪‬ﺬﺍ ﺍﻟﻨﺺ ﺍﳋﺎﺹ‪ ،‬ﻭﻧﻠﻐﻲ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻌﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ ﺇﻋﻤﺎﻟﻪ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﺴﺘﺼﻔﻰ‪،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ .201-200/2 ،‬ﻭﺍﻟﱪﻫﺎﻥ‪،‬ﺍﳉﻮﻳﲏ‪ .463/1 ،‬ﻭﺍﻟﺘﻠﻮﻳﺢ‪ ،‬ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‬
‫‪.145-144/1‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪.178:‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ‪.45:‬‬

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‫‪-4‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻭﺭﻭﺩ ﺍﳌﻨﻄﻮﻕ ﺑﻪ ﻭﺗﻘﻴﻴﺪﻩ ﻟﺘﻘﺪﻳﺮ ﺟﻬﻞ ﺍﳌﺨﺎﻃﺐ ﺑﻪ ﺩﻭﻥ ﺟﻬﻠﻪ‬
‫ﺑﺎﳌﺴﻜﻮﺕ ﻋﻨﻪ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳌﺨﺎﻃﺐ ﻳﻌﻠﻢ –ﻣﺜﻼ‪ -‬ﺣﻜﻢ ﺍﳌﻌﻠﻮﻓﺔ ﻭﳚﻬﻞ ﺣﻜﻢ ﺍﻟﺴﺎﺋﻤﺔ‬
‫ﻓﻴﺬﻛﺮ ﻟﻪ‪.‬‬
‫‪-5‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﻘﻴﺪ ﻣﺒﻄﻼ ﻷﺻﻞ ﻣﻨﻄﻮﻕ ﺑﻪ ﻣﺴﺘﻘﻞ‪ ،‬ﻓﻘﻮﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪":‬ﻻ‬
‫ﺗﹺﺒ ‪‬ﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻙ")‪ (1‬ﻻ ﻳﻔﻬﻢ ﻣﻨﻪ ﺻﺤ‪‬ﺔ ﺑﻴﻊ ﺍﻟﻐﺎﺋﺐ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻩ‪.‬‬
‫ﺗﻘﺴﻴﻤﺎﺕ ﺃﺧﺮﻯ ﻟﻠﻤﻌﲎ‪:‬‬
‫ﺇ ﹼﻥ ﺻﻮﺭ ﺍﻟﺘﻨﻮ‪‬ﻉ ﺍﳌﻌﺮﰲ ﻭﻣﻨﻄﻖ ﺍﳊﺠﺎﺝ ﻭﻓﺮﺿﻴ‪‬ﺔ ﺍﻻﺳﺘﺪﻻﻝ ﲟﺜﺎﺑﺔ ﲰﺎﺕ ﻭﺭﻛﺎﺋﺰ‬
‫ﻣﺘﻮﻃﹼﻨﺔ ﰲ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ‪ ،‬ﺇﺫ ﻻ ﻧﻠﺤﻆ ﺇﺩﺭﺍﻛﺎ ﻭﺗﺼﻮ‪‬ﺭﺍ ﻟﺴﺎﻧﻴ‪‬ﺎ ﻭﺍﺣﺪﺍ ﻣﺘﻔﻘﺎ ﻋﻠﻴﻪ ﻟﺸﻜﻞ‬
‫ﺍﻟﺪﻻﺋﻠﻲ ﻭﺍﻟﺘﺪﺍﻭﱄ‪ ،‬ﻭﻫﺬﺍ ﻳﺸﻌﺮﻧﺎ ﺃ ﹼﻥ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﺻﻮﱄ ﻣﺎ ﻫﻮ ﺇﻟﹼﺎ ﻣﻌﻄﻰ ﳜﻀﻊ ﰲ ﺑﻨﺎﺋﻪ ﺇﱃ‬
‫ﺍﳌﻨﻄﻖ ﺍﻟﻌﻘﻠﻲ‪ .‬ﺑﻴﺪ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻭﻫﺬﺍ ﺍﳌﻨﻄﻖ ﻻ ﻳﻌﻮﺯﻩ ﺣﺠ‪‬ﺔ ﺍﻹﻗﻨﺎﻉ ﻭﻻ ﻓﺎﻋﻠﻴﺔ‬
‫ﺍﻹﺳﻘﺎﻁ ﻗﺼﺪ ﲤﺜﹼﻞ ﺍﳌﻌﲎ ﻭﺇﺻﺪﺍﺭ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﻬﻮ ﻳﻈ ﹼﻞ ﻣﻔﺘﺤﺎ ﻧﻈﺮﻳﺎ ﻭﻧﺎﻓﺬﺓ ﻳﻄ ﹼﻞ‬
‫ﻣﻨﻬﺎ ﺍﻟﻘﺎﺭﺉ ﻭﺍﻟﻨﺎﻇﺮ ﺍﻟﻠﺴﺎﱐ ﺑﻐﻴﺔ ﻣﺰﻳﺪ ﺍﺳﺘﻜﺸﺎﻑ ﻟﻜﻴﻔﻴ‪‬ﺔ ﲡﻠﻲ ﺍﳌﻌﺎﱐ‪.‬‬
‫ﻗﺪ ﺗﻘﺮ‪‬ﺭ ﻓﻴﻤﺎ ﻋﺮﺿﻨﺎﻩ ﺁﻧﻔﺎ ﺃ ﹼﻥ ﺍﻟﺘﻘﺴﻴﻢ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ ﺍﳌﺘﻜﻠﹼﻤﲔ ﻳﻨﻈﺮ‬
‫ﺇﱃ ﺍﳌﻌﲎ ﻣﻦ ﺯﺍﻭﻳﺘﲔ‪:‬ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﻹﻓﺮﺍﺯ ﻭﺍﻟﺘﻮﻟﻴﺪ ﺍﻟﻠﺴﺎﱐ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬
‫ﺍﻟﺘﻔﺮﻳﻊ ﺍﳉﺰﺋﻲ ﻛﺎﻥ ﻣﺜﺎ ‪‬ﺭ ﺟﺪﻝ‪ ،‬ﺇﺫ ﻧﻠﺤﻆ ﰲ ﻣﺪﻭ‪‬ﻧﺎﺕ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﺗﺒﻨ‪‬ﻲ‬
‫ﺗﻘﺴﻴﻤﺎﺕ ﺃﺧﺮﻯ‪ ،‬ﻓﺎﺑﻦ ﺍﳊﺎﺟﺐ –ﻓﻴﻤﺎ ﺃﶈﻨﺎ ﺇﻟﻴﻪ‪-‬ﻻ ﻳﻌﺘﱪ ﻣﻦ ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ﺍﻻﻗﺘﻀﺎﺀ‬
‫ﻭﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﻫﻮ ﺃ ﹼﻥ ﺍﳌﻨﻄﻮﻕ ﺩﻻﻟﺔ ﻭﺍﻻﻗﺘﻀﺎﺀ ﻭﺍﻹﺷﺎﺭﺓ ﻣﺪﻟﻮﻻﻥ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﻓﺎﻟﻘﺴﻤﺔ ﻋﻨﺪﻩ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻨﻄﻮﻕ ﺛﻨﺎﺋﻴﺔ "ﺻﺮﻳﺢ ﻭﻏﲑ ﺻﺮﻳﺢ"‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ﻭﺍﻹﺟﺎﺭﺍﺕ‪،‬ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﺒﻴﻊ ﻣﺎﻟﻴﺲ ﻋﻨﺪﻩ‪ 769-768/3،‬ﺍﳊﺪﻳﺚ‪.3503:‬‬

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‫ﺃﺑﺮﺯ ﻣﺎ ﻳﺴﺘﻮﻗﻒ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻠﺴﺎﱐ ﰲ ﺗﺼﻮ‪‬ﺭ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻣﺼﻄﻠﺢ ﺍﻟﺪﻻﻟﺔ ﻭﻣﺼﻄﻠﺢ‬
‫ﺍﳌﺪﻟﻮﻝ ﻭﺃﺛﺮﳘﺎ ﰲ ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻳﻜﻤﻦ ﰲ ﺃ ﹼﻥ ﻣﺎ ﺗﻔﻴﺪﻩ ﺍﳉﻤﻠﺔ ﰲ ﳏ ﹼﻞ ﺍﻟﻨﻄﻖ‬
‫ﻳﺴﻤ‪‬ﻰ ﺩﻻﻟﺔ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺇﺿﻤﺎﺭ ﻟﻔﻆ ﻻﺳﺘﻘﺎﻣﺔ ﺍﳌﻌﲎ ﻭﲢﻘﹼﻘﻪ ﻓﻬﻲ ﺁﻥ‬
‫ﺫﺍﻙ ﻣﻦ ﺍﳌﺪﻟﻮﻝ‪ ،‬ﻭﻟﻌ ﹼﻞ ﻫﺬﺍ ﺷﺒﻴﻪ ﲟﺎ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ ﺍﳌﻌﲎ ﻭﻣﻌﲎ ﺍﳌﻌﲎ‬
‫ﺣﻴﺚ ﻳﺮﺍﺩ ﺑﺎﳌﻌﲎ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﲟﻌﲎ ﺍﳌﻌﲎ ﺍﳌﺪﻟﻮﻝ)‪.(1‬‬
‫ﻭﱂ ﻳﺮﺗﺾ ﺳﻌﺪ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﻟﺬﻱ ﻃﺮﺣﻪ ﺍﺑﻦ ﺍﳊﺎﺟﺐ؛ ﻷ ﹼﻥ ﻓﻴﻪ ﺗﻜﻠﹼﻔﺎ‬
‫ﻗﺎﻝ‪":‬ﻛﻮﻥ ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﺪﻻﻟﺔ ﳛﻮﺝ ﺇﱃ ﺗﻜﻠﹼﻒ ﻋﻈﻴﻢ ﰲ ﺗﺼﺤﻴﺢ‬
‫ﻋﺒﺎﺭﺍﺕ ﺍﻟﻘﻮﻡ‪ ،‬ﻛﻮ‪‬ﺎ ﺻﺮﳛﺔ ﰲ ﺃﻗﺴﺎﻡ ﺍﳌﺪﻟﻮﻝ")‪ ،(2‬ﻭﻗﺪ ﻭﺍﻓﻖ ﺍﻟﺸﺮﺑﻴﲏ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﺣﻴﺚ‬
‫ﻭﺻﻒ ﻣﺎ ﻃﺮﺣﻪ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻓﻴﻤﺎ ﳜﺺ ﺍﻟﺪﻻﻟﺔ ﻭﺍﳌﺪﻟﻮﻝ ﺑﻘﺼﻮﺭ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﹼﰒ ﺃﻛﹼﺪ ﻭﺟﺎﻫﺔ‬
‫ﺍﻟﺘﻘﺴﻴﻢ ﺍﳌﻘﺘﺮﺡ ﻣﻦ ﻃﺮﻑ ﺍﺑﻦ ﺍﻟﺴﻜﻲ ﳌﺘﺎﺑﻌﺘﻪ ﻟﻠﺠﻤﻬﻮﺭ ﻭﻟﻌﺪﻡ ﺍﻟﺘﻜﻠﹼﻒ‪ ،‬ﻭﻗﺪ ﻗﺴ‪‬ﻢ‬
‫ﺍﳌﺪﻟﻮﻝ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ "ﻣﻨﻄﻮﻕ ﻭﺗﻮﺍﺑﻌﻪ ﻭﻣﻔﻬﻮﻡ")‪.(3‬‬
‫ﻭﱂ ﺗ‪‬ﺴﺘﻮﻑ ﺑﻌﺪ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ‪ ،‬ﺣﻴﺚ ﻧﻠﻔﻲ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻳﻄﺮﺡ ﺗﻘﺴﻴﻤﺎ ﺁﺧﺮ ﺃﺩﺭﺝ ﻓﻴﻪ‬
‫ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ ﺿﻤﻦ ﺍﳌﻔﻬﻮﻡ‪ ،‬ﻳﻘﻮﻝ‪":‬ﺍﳋﻄﺎﺏ ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺍﳊﻜﻢ ﲟﻨﻄﻮﻗﻪ‬
‫ﻓﻴﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﹼﰒ ﺍﻟﻌﺮﰲ‪ ،‬ﹼﰒ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﹼﰒ ﺍ‪‬ﺎﺯﻱ‪ ،‬ﺃﻭ ﲟﻔﻬﻮﻣﻪ‪ ،‬ﻭﻫﻮ ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﻠﺰﻡ ﻋﻦ‬
‫ﻣﻔﺮﺩ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ ﻋﻘﻼ ﺃﻭ ﺷﺮﻋﺎ ﻣﺜﻞ ﺍﺭﻡ ﻭﺍﻋﺘﻖ ﻋﺒﺪﻙ ﻋﻨ‪‬ﻲ ﻭﻳﺴﻤ‪‬ﻰ ﺍﻗﺘﻀﺎﺀ‪ ،‬ﺃﻭ ﻣﺮﻛﹼﺐ‬
‫ﻣﻮﺍﻓﻖ ﻭﻫﻮ ﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ‪ ،‬ﻛﺪﻻﻟﺔ ﲢﺮﱘ ﺍﻟﺘﺄﻓﻴﻒ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﻀﺮﺏ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﳌﺒﺎﺷﺮﺓ‬
‫ﺇﱃ ﺍﻟﺼﺒﺢ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻹﺻﺒﺎﺡ ﺟﻨﺒﺎ‪ ،‬ﺃﻭ ﳐﺎﻟﻒ ﻛﻠﺰﻭﻡ ﻧﻔﻲ ﺍﳊﻜﻢ ﻋﻤ‪‬ﺎ ﻋﺪﺍ ﺍﳌﺬﻛــﻮﺭ‬
‫ــــــــــ‬
‫)‪ (1‬ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪،‬ﺻﺤ‪‬ﺤﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ –ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ‪ ،‬ﺹ‪.203‬‬
‫)‪ (2‬ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﻌﻀﺪ‪ ،‬ﺳﻌﺪ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪.171/2 ،‬‬
‫)‪ (3‬ﺗﻘﺮﻳﺮ ﻋﻠﻰ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻭﺷﺮﻭﺣﻪ‪ ،‬ﺍﻟﺸﺮﺑﻴﲏ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.235/2،‬‬
‫)‪(2‬‬
‫ﻭﻳﺴﻤ‪‬ﻰ ﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ")‪ ،(1‬ﻭﺗﺎﺑﻌﻪ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺷﺮ‪‬ﺍﺡ ﺍﳌﻨﻬﺎﺝ ﺍﻟﺴﺒﻜﻲ ﰲ ﺍﻹ‪‬ﺎﺝ‬
‫ﻭﺍﻹﺳﻨﻮﻱ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ)‪ ،(3‬ﻭﺍﻟﺒﺪﺧﺸﻲ ﰲ ﻣﻨﻬﺎﺝ ﺍﻟﻌﻘﻮﻝ)‪.(4‬‬
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‫ﺃﻣ‪‬ﺎ ﺍﻵﻣﺪﻱ ﻓﺒﺪﺍﻳﺔ ﺍﻟﻘﺴﻤﺔ ﻋﻨﺪﻩ ﺛﻨﺎﺋﻴ‪‬ﺔ ﺩﻻﻻﺕ ﺍﳌﻨﻈﻮﻡ ﻭﺩﻻﻻﺕ ﻏﲑ ﺍﳌﻨﻈﻮﻡ‪ ،‬ﻭﲢﺖ‬
‫ﺍﻷﺧﲑ ﺃﺩﺭﺝ ﻣﺎ ﻛﺎﻥ ﻣﻘﺼﻮﺩﺍ ﻟﻠﻤﺘﻜﻠﹼﻢ ﻣﻦ ﺍﻗﺘﻀﺎﺀ ﻭﺇﳝﺎﺀ ﻭﻣﻔﻬﻮﻡ ﺑﺸﻘﻴﻪ‪ ،‬ﻭﻣﺎ ﻟﻴﺲ‬
‫ﲟﻘﺼﻮﺩ ﻣﻦ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ)‪ (5‬ﻓﺎﻋﺘﱪﻩ ﺻﻨﻔﺎ ﺛﺎﻧﻴﺎ ‪-‬ﻣﻦ ﺩﻻﻟﺔ ﻏﲑ ﺍﳌﻨﻈﻮﻡ‪ .-‬ﻭﻳﺒﺪﻭ ﺟﻠﻴ‪‬ﺎ‬
‫ﺗﺄﺛﹼﺮﻩ ﺑﺄﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺗﺴﻤﻴﺔ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﻛﺎﳌﻨﻈﻮﻡ ﻭﺍﳌﻔﻬﻮﻡ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﲦﺔ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻘﺴﻴﻢ‪ ،‬ﻓﺄﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻣﻴ‪‬ﺰ ﺑﲔ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣﻦ‬
‫ﺍﳌﻌﲎ‪:‬ﺍﳌﻨﻈﻮﻡ‪،‬ﻭﺍﳌﻔﻬﻮﻡ‪،‬ﻭﺍﳌﻌﻘﻮﻝ ﻭﻳﻘﺼﺪ ﺑﺎﳌﻨﻈﻮﻡ ﺍﳌﻌﲎ ﺍﳊﺮﰲ ﻟﻠﻜﻠﻢ ﺃﻭ ﺍﳌﻨﻄﻮﻕ‪،‬ﻭﺑﺎﳌﻌﻘﻮﻝ‬
‫ﺍﳌﻌﲎ ﺍﳌﺪﺭﻙ ﺍﻟﺬﻱ ﻳﻨﺸﺄ ﻋﻦ ﺗﻄﺒﻴﻖ ﺣﻜﻢ ﺍﳌﻨﻄﻮﻕ ﻋﻠﻴﻪ ﻧﻔﻴﺎ ﺃﻭ ﺇﺛﺒﺎﺗﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻘﻴﺎﺱ‬
‫ﲟﻮﺟﺐ ﻭﺟﻪ ﺷﺒﻪ ﻣﻨﺎﺳﺐ ﺑﲔ ﺍﳌﻌﻨﻴﲔ)‪.(6‬‬
‫ﻭ‪‬ﺬﺍ ﺗﺒﺪ‪‬ﻯ ﻟﻠﺪ‪‬ﺍﺭﺱ ﺍﻟﻠﺴﺎﱐ ﺍﻟﺬﻱ ﳝﻌﻦ ﺍﻟﻨﻈﺮ ﰲ ﻛﺘﺎﺑﺎﺕ ﺍﻷﺻﻮﻟﻴﲔ ﻭﻋﻴﻬﻢ‬
‫ﻭﺍﺳﺘﻴﻌﺎ‪‬ﻢ ﻟﻠﻤﻔﺎﻫﻴﻢ ﻭﲤﺜﹼﻠﻬﻢ ﻟﺪﻻﻻﺕ ﺍﻟﻨﺺ‪ .‬ﻭﻓﻴﻤﺎ ﳜﺺ ﺍﻻﺧﺘﻼﻑ ﺍﳊﺎﺻﻞ ﰲ‬
‫ﺲ ﺍﻟﻮﺟﻪ ﺍﳋﺎﺭﺟﻲ ﻟﻠﻤﻠﻔﻮﻇﺎﺕ ﺩﻭﻥ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻤﻴﻖ‬ ‫ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﻓﻬﻮ ﺍﺧﺘﻼﻑ ﺻﻮﺭﻱ ﳝ ‪‬‬
‫ﺍﻟﺬﻱ ﻳﻈ ﹼﻞ ﻣﺘﻔﻘﺎ ﻋﻠﻴﻪ؛ ﻟﺬﻟﻚ ﳒﺪ ﰲ ﻏﲑ ﻣﺎ ﻣﻮﺿﻊ ﰲ ﻛﺘﺒﻬﻢ ﻗﻮﳍﻢ‪":‬ﻻ ﻣﺸﺎﺣﺔ ﰲ‬
‫ﺍﻷﻟﻔﺎﻅ ﻣﺎﺩﺍﻡ ﺍﳌﻌﲎ ﻭﺍﺣﺪ"‪.‬‬

‫ــــــــــ‬
‫)‪ (1‬ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﺒﻴﻀﺎﻭﻱ ﻧﺎﺻﺮ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﺹ‪.38‬‬
‫)‪ (2‬ﺍﻹ‪‬ﺎﺝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﺍﻟﺴﺒﻜﻲ ﺗﺎﺝ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻔﺠﺎﻟﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.265/1 ،‬‬
‫)‪ (3‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ‪ ،‬ﺍﻹﺳﻨﻮﻱ‪.310-309/1 ،‬‬
‫)‪ (4‬ﻣﻨﻬﺎﺝ ﺍﻟﻌﻘﻮﻝ ﺷﺮﺡ ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ‪،‬ﺍﻟﺒﺪﺧﺸﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﳏﻤﺪ ﻋﻠﻲ ﺻﺒﻴﺢ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.309/1 ،‬‬
‫)‪ (5‬ﺍﻹﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ‪.71/3 ،‬‬
‫)‪ (6‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.186/2 .317-316/1 ،‬‬

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 ‫ﺗﺼﻮ‪‬ﺭ ﻋﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﺔ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﺍﻟﻠﻐﻮﻱ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﺍﳌﺘﻜﻠﹼﻤﲔ ﻳﺘﺄﺳ‪‬ﺲ ﻭﻳﺘ‪‬ﻜﺄ ﰲ ﺗﺼﻮ‪‬ﺭﻩ ﻟﻠﻤﻌﲎ‬
‫ﻋﻠﻰ ﺣﻔﺮ ﺃﻋﻤﻖ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻼﻣﺔ ﻭﺍﻟﺪﻻﻟﺔ‪-‬ﻓﺈ ﹼﻥ ﺍﻟﺒﺤﺚ ﺍﻟﻠﻐﻮﻱ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻋﺮﻑ ﺑﺪﻭﺭﻩ‬
‫ﺱ ﺍﳌﺮﺷﺪ‬ ‫ﲤﺜﹼﻼ ﻟﻔﻈﻴﺎ ﺁﺧﺮ‪ ،‬ﻧﻠﻤﺲ ﻓﻴﻪ ﻋﺪﻭﻻ ﻭﺍﻧﺰﻳﺎﺣﺎ ﻋﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﻼﻣﺔ ﻭﺍﻟﺪﻻﻟﺔ ﺍﻷﺳﺎ ‪‬‬
‫ﺺ ﺃﺿﺤﻰ ﺍﻟﻮﻋﺎﺀ‬ ‫ﺇﱃ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻨﺺ ﺍﳌﻨﻄﻠﻖ ﻭﺍﻟﺪ‪‬ﺍﻓﻊ ﺍﶈﺮ‪‬ﻙ ﻟﻜﻞ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﻛﺄ ﹼﻥ ﺍﻟﻨ ‪‬‬
‫ﺍﻟﺬﻱ ﻳﻨﺼﻬﺮ ﻓﻴﻪ ﺍﳌﻌﻄﻰ‪ ،‬ﻭﰲ ﺍﻵﻥ ﻧﻔﺴﻪ ﻫﻮ ﻣﻜﻤﻦ ﺍﻟﺘﻮﻟﹼﺪ ﻭﻣﺘ‪‬ﻜﺄ ﺍﻟﺘﻮﻟﻴﺪ ﻭﺍﻟﺘﻘﻌﻴﺪ‬
‫ﺍﻟﻨﻈﺮﻱ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺳﺘﺮﺷﺎﺩ ﻭﺍﻟﺘﻨﻘﻴﺢ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻ ﻳﻀ‪‬ﲑ ﺍﻟﺒﺘﺔ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﻟﻠﺴﺎﱐ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻌﺮﺿﻪ‬
‫ﺍﻷﺻﻮﱄ‪ ،‬ﺑﻞ ﻣﺎ ﻧﻠﻔﻴﻪ ﻳﻌﻜﺲ ﻭﻋﻴﺎ ﺟﺎﺩﺍ ﲟﺴﻠﹼﻤﺔ ﻟﻔﻆ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺗﻘﻌﻴﺪﻫﺎ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﻛﺎﻥ‬
‫ﳏﻮﺭ ﺍﻟﻌﻤﻞ ﺍﻷﺻﻮﱄ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻨﺺ‪ ،‬ﻛﺎﻥ ﻭﻻﺑ ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﶈﻮﺭ ﻣﻔﻌ‪‬ﻼ ﰲ ﺍﻟﻄﺮﺡ‬
‫ﺍﻟﻨﻈﺮﻱ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﺘﻜﺸ‪‬ﻒ ﻟﻠﺒﺎﺣﺚ ﻭﺍﳌﻄﹼﻠﻊ ﻋﻠﻰ ﻧﺼﻮﺹ ﺍﻟﺘﺮﺍﺙ ﺍﻷﺻﻮﱄ ﻣﺘﺼﻮ‪‬ﺭ ﺍﻟﺸﻤﻮﻝ‬
‫ﺇﱃ ﺣ ‪‬ﺪ ﺻﻴﺎﻏﺔ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻨﺎﻇﻤﺔ ﻭﺍﻟﻘﺎﺭﺋﺔ ﻭﻭﲰﻬﺎ ﲟﺎ ﻫﻲ ﻣﺜﻘﻠﺔ ﻭﻣﻌﺒ‪‬ﺄﺓ ﺑﻪ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﻳﻌﺘﱪ ﺍﻟﻮﺳﻢ ﻫﻨﺎ ﺇﺣﺎﻟﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﻣﺴﻠﹼﻤﺔ ﻣﱪﻫﻨﺔ ﻟﺪﻯ ﺍﻟﺒﻌﺾ‪ ،‬ﺗﺘﺠﻠﹼﻰ ﰲ ﺍﻋﺘﺒﺎﺭ‬
‫ﺺ ﻳﺄﰉ ﺃﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﳌﻀﻤﻮﻥ ﺍﻟﻜﻠﹼﻲ‬ ‫ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺮﻣﺘﻬﺎ ﺣﻀﺎﺭﺓ ﻧﺺ‪ ،‬ﻭﻛﺄ ﹼﻥ ﺍﻟﻨ ‪‬‬
‫ﺍﻟﻌﺎﻡ ﺍﳉﺎﻣﻊ‪ ،‬ﻟﻴﺴﻌﻰ ﺟﺎﻫﺪﺍ ﻟﻴﺘﺤﻘﹼﻖ ﰲ ﺍﳌﻨﻈﻮﺭ ﺍﻟﻔﻜﺮﻱ ﺍﳌﻘﻨ‪‬ﻦ‪ .‬ﻓﺮﻭﺍﺳﺒﻪ ﻣﻌﻠﻨﺔ ﰲ ﺃﻋﻤﺎﻝ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﺇﺫ ﺃﺛﺒﺘﻮﺍ ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ‪ ،‬ﻭﺇﺷﺎﺭﺓ ﺍﻟﻨﺺ‪ ،‬ﻭﺩﻻﻟﺔ ﺍﻟﻨﺺ‪ ،‬ﻭﺍﻗﺘﻀﺎﺀ ﺍﻟﻨﺺ‪ ،‬ﻭﻛﻠﹼﻬﺎ‬
‫ﺇﻣﻜﺎﻧﺎﺕ ﺗﺪﺣﺾ ﻓﻜﺮﺓ ﺟﺮﻳﺌﺔ ﻭﻣﺮﻳﺮﺓ ﺃﻟﻘﺖ ﺑﻈﻼﳍﺎ ﻋﻠﻰ ﺑﻌﺾ ﻣﻦ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻣﻔﺎﺩﻫﺎ‬
‫ﺃ ﹼﻥ ﺍﻟﻌﻤﻞ ﺍﻷﺻﻮﱄ ﳏﺎﻛﺎﺓ ﻟﻠﻤﻨﻄﻖ ﺍﻷﺭﺳﻄﻲ ﺍﻟﺴﺎﺋﺪ ﻣﻦ ﻗﺒﻞ‪.‬‬

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‫ﻭﻟﻮ ﺗﺄﻣ‪‬ﻠﻨﺎ ﺍﳌﻮﺿﻮﻉ ﺑﺮﻭﻳﺔ ﻭﺭﺅﻳﺔ ﺍﺳﺘﺸﺮﺍﻓﻴﺔ ﻟﺘﺄﻛﹼﺪ ﺧﻼﻑ ﺫﻟﻚ ﻭﺃ ﹼﻥ ﻣﺎ ﻗﺪ‪‬ﻣﻪ ﻋﻠﻤﺎﺀ‬
‫ﺍﻷﺻﻮﻝ ﻣﻦ ﻣﺒﺎﺩﺉ ﻳﻌ ‪‬ﺪ ﺃﻭ‪‬ﻝ ﻣﺸﺮﻭﻉ ﻣﺘﻜﺎﻣﻞ ﺃﺧﺮﺟﻪ ﺍﻟﻌﺮﰊ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﺧﻼﻟﻪ ﺍﺳﺘﻄﺎﻉ‬
‫ﺍﻷﺻﻮﱄ ﺃﻥ ﻳﻔﺤﺺ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺫﻟﻚ ﺑﺮﺻﺪ ﺃﳕﺎﻁ ﺗﺸﻜﹼﻠﻪ ﻭﲢﻴﻴﻨﻪ‪ ،‬ﻓﻨﺠﺪﻫﻢ ﻻ ﻳﻜﻠﹼﻮﻥ ﺍﻟﻨﻈﺮ‬
‫ﺇﱃ ﺧﺎﺻﻴﺔ ﺍﻟﻘﺼﺪ ﻭﻣﺎ ﺗﻄﺮﺣﻪ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻠﻔﻆ ﻭﺍﻟﺒﻨﻴﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﳕﺎﻁ‬
‫ﺃﺧﺮﻯ ﺗﺸﻜﹼﻞ ﻭﻣﺎ ﺳﺒﻖ ﻣﻨﻈﻮﻣﺔ ﻣﺜﻘﻠﺔ ﻟﺘﺤﻠﻴﻞ ﺍﳋﻄﺎﺏ‪.‬‬
‫ﻛﻤﺎ ﻧﻌﺘﻘﺪ ﺃﻧ‪‬ﻪ ﻣﻦ "ﺍﻟﻌﺒﺚ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻨﻄﻖ ﺍﻟﻴﻮﻧﺎﱐ ﺃﻭ ﰲ ﺍﻟﻄﺐ ﺃﻭ ﰲ ﺍﻟﺘﻨﺠﻴﻢ ﻋﻦ‬
‫ﺍﻟﺴﻠﻄﺔ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﱵ ﺍﻋﺘﻤﺪﻫﺎ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻋﻤﻠﻪ‪ ،‬ﺇ ﹼﻥ "ﺍﻟﺮﺳﺎﻟﺔ" ﺫﺍ‪‬ﺎ ﲢﻴﻞ ﻣﻨﺬ ﺍﻟﺼﻔﺤﺎﺕ‬
‫ﺍﻷﻭﱃ ﺇﱃ ﺍﻟﺴﻠﻄﺔ ﺍﳌﺮﺟﻌﻴﺔ ﺍﳌﻮﺟ‪‬ﻬﺔ ﳍﺎ‪ ،‬ﺇ ﹼﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﹼﻖ ﺃﺳﺎﺳﺎ ﺑﺎﻟﻌﻤﻞ ﺩﺍﺧﻞ ﺩﺍﺋﺮﺓ "ﺍﻟﺒﻴﺎﻥ‬
‫ﺍﻟﻌﺮﰊ" ﻭﻟﻴﺲ ﺧﺎﺭﺟﻬﺎ")‪.(1‬‬
‫ﺇﺫﻥ ﻻ ﻣﺪﺍﺭﺍﺓ ﻭﻻ ﻣ‪‬ﺮﺍﺀ ﺇﺫﺍ ﺃﻗﺮﺭﻧﺎ ﺃﻥ ﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻣﻌﺮﺽ ﺍﺳﺘﻜﻨﺎﻫﻬﻢ ﳊﻘﺎﺋﻖ‬
‫ﺍﻟﻠﻐﺔ ﻭﺃﺳﺮﺍﺭ ﺍﻟﻜﻼﻡ ﻟﻴﺴﻮﺍ ﺃﻗ ﹼﻞ ﺷﺄﻭﺍ ﻋﻦ ﻏﲑﻫﻢ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﺍﳌﺘﻜﻠﻤﲔ‪ ،‬ﻭﻳﻜﻔﻴﻬﻢ ﺃﻧ‪‬ﻬﻢ‬
‫ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﳝﺪ‪‬ﻭﺍ ﺍﻟﻘﺎﺭﺉ ﺑﺘﺼﻮ‪‬ﺭ ﺛﺎﻥ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻜﻞ ﺍﻟﻌﺎﻡ )ﺍﻟﻨﺺ(‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻜﺲ ﻣﺎ ﰲ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﻐﻮﻳﺔ ﻣﻦ ﻃﻮﺍﻋﻴﺔ ﺍﻟﺘﻌﺒﲑ ﺑﺎﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳌﺼﻄﻠﺢ ﺍﳋﺎﺹ‪ ،‬ﺣﺘ‪‬ﻰ ﺗﻜﺎﺩ ﺍﳌﺪﻭ‪‬ﻧﺔ‬
‫ﺍﻷﺻﻮﻟﻴﺔ ﺍﳊﻨﻔﻴﺔ ﻳﺼﺒﺢ ﻣﻮﺿﻮﻋﻬﺎ ﻭﻣﺎﺩ‪‬ﺎ ﺍﻟﻨﺺ‪.‬‬
‫ﻭﺇﺫﺍ ﻓﻜﻜﻨﺎ ﺗﻘﺮﻳﺮﻫﻢ ﺍﻟﻨﻈﺮﻱ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺗﺴﻨ‪‬ﻰ ﻟﻨﺎ ﺃﻥ ﻧﺮﻯ ﻛﻴﻒ ﻳﻨﻔﺘﺢ ﺍﻟﻌﻘﻞ‬
‫ﻋﻠﻰ ﺍﳋﻄﺎﺏ ﹼﰒ ﻳﻨﻐﻠﻖ ﻭﻳﻨﺴﺤﺐ ﰲ ﺷﻜﻞ ﺁﻟﻴﺎﺕ ﻭﺍﺻﻔﺔ ﺗﻜﻔﻞ ﻟﻨﺎ ﻣﻬﻤ‪‬ﺔ ﺍﻟﺘﺤﻘﹼﻖ‬
‫)‪(2‬‬
‫ﻭﺍﻟﺘﺠﺴ‪‬ﺪ ﻭﺍﻟﻜﺸﻒ‪ ،‬ﻓﻨﺠﺪﻫﻢ ﻳﺮﻛﹼﺰﻭﻥ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻧﺼﻮﺹ‪ ،‬ﻭﻫﻲ‪:‬‬

‫ــــــــــ‬
‫)‪ (1‬ﺗﻜﻮﻳﻦ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﰊ‪ ،‬ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻱ‪ ،‬ﺹ‪.103‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﺘﺤﻲ ﺍﻟﺪﺭﻳﲏ‪ ،‬ﺹ‪.319-318‬‬

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 ‫‪ -1‬ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ‪:‬‬
‫ﻭﻫﻲ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﻋﻠﻰ ﻣﻌﲎ ﻣﻘﺼﻮﺩ‪ ،‬ﺇﻣ‪‬ﺎ ﺑﺎﻷﺻﺎﻟﺔ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺑﺎﻟﺘﺒﻌﻴﺔ‪ ،‬ﻓﻘﻮﻟـــﻪ ﺗﻌﺎﱃ‪:‬‬
‫"ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻲ ﺣﺮ‪‬ﻡ ﺍﷲ ﺇﻟﹼﺎ ﺑﺎﻟﺤﻖ")‪ ،(1‬ﺗﺪ ﹼﻝ ﺍﻵﻳﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻠﻔﻮﻅ‬
‫ﺍﳌﻨﺼﻮﺹ ﻋﻠﻰ ﺣﺮﻣﺔ ﻗﺘﻞ ﺍﻟﻨﻔﺲ‪.‬‬
‫‪-2‬ﺇﺷﺎﺭﺓ ﺍﻟﻨﺺ‪:‬‬
‫ﻫﻲ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﻋﻠﻰ ﻣﻌﲎ ﻏﲑ ﻣﻘﺼﻮﺩ ﻣﻦ ﺳﻴﺎﻗﻪ‪ ،‬ﻻ ﺃﺻﺎﻟﺔ ﻭﻻ ﺗﺒﻌﺎ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﻻﺯﻡ ﺫﺍﰐ‬
‫)‪(2‬‬
‫ﻣﺘﺄﺧ‪‬ﺮ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺳﻴﻖ ﺍﻟﻨﺺ ﻣﻦ ﺃﺟﻠﻪ‪ ،‬ﻓﻘــﻮﻟﻪ‪":‬ﻭﻋﻠﻰ ﺍﻟﻤﻮﻟﻮﺩ ﻟﻪ ﺭﺯﻗﻬﻦ"‬
‫ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻨﺴﺐ ﺇﱃ ﺍﻵﺑﺎﺀ‪ .‬ﻭﻳﻨﺒﻐﻲ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺃ ﹼﻥ ﲦﺔ ﻓﺮﻗﺎ ﺑﲔ‬
‫ﺇﺷﺎﺭﺓ ﺍﻟﻨﺺ ﻭﺩﻻﻟﺔ ﺍﻻﻟﺘﺰﺍﻡ‪ ،‬ﻓﺎﻷﺧﲑﺓ ﻳﺮﺍﺩ ‪‬ﺎ ﻣﺎ ﻳﻨﺘﺞ ﻋﻦ ﺍﻟﻠﻔﻆ ﻣﻦ ﻣﻌﺎﱐ ﺍﻷﺣﻜﺎﻡ‬
‫ﻛﺜﺒﻮﺕ ﺍﳌﻠﻜﻴﺔ‪ ،‬ﻭﺛﺒﻮﺕ ﺍﻟﺘﻤﺘﻊ ﻭﺍﻟﻌﺪ‪‬ﺓ ﻣﻦ ﺍﻟﻄﻼﻕ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﺷﺎﺭﺓ ﺍﻟﻨﺺ ﻓﺘﻌﲏ ﺍﻟﻠﻔﻆ ﺍﻟﺪ‪‬ﺍﻝ‬
‫ﻋﻠﻰ ﻣﻌﲎ ﻟﻴﺲ ﻣﻘﺼﻮﺩﺍ‪ ،‬ﻻ ﺃﺻﺎﻟﺔ ﻭﻻ ﺗﺒﻌﺎ‪" ،‬ﻓﻼ ﻳﻔﻬﻢ ﺑﻨﻔﺲ ﺍﻟﻜﻼﻡ ﻣﻦ ﺃﻭ‪‬ﻝ ﲰﺎﻉ ﻣﻦ‬
‫ﻏﲑ ﺗﺄﻣ‪‬ﻞ ﺑﻞ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﺄﻣ‪‬ﻞ‪ ،‬ﹼﰒ ﺇﻥ ﻛﺎﻥ ﺍﻟﻐﻤﻮﺽ ﻳﺰﻭﻝ ﺑﺄﺩﱏ ﺗﺄﻣ‪‬ﻞ ﻳﻘﺎﻝ ﳍﺎ‪:‬ﺇﺷﺎﺭﺓ‬
‫ﻧﺺ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳏﺘﺎﺟﺎ ﺇﱃ ﺯﻳﺎﺩﺓ ﺗﺄﻣ‪‬ﻞ‪ ،‬ﻳﻘﺎﻝ ﳍﺎ ﺇﺷﺎﺭﺓ ﻏﺎﻣﻀﺔ")‪ ،(3‬ﻓﺪﻻﻟﺔ ﻟﻔﻆ ﺍﻟﻄﻼﻕ‬
‫ﻋﻠﻰ ﺍﻓﺘﺮﺍﻕ ﺍﻟﺰﻭﺟﲔ ﺩﻻﻟﺔ ﺍﻟﺘﺰﺍﻡ‪ ،‬ﻭﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺗﺸﺮ‪‬ﺩ ﺍﻷﻭﻻﺩ ﺇﺷﺎﺭﺓ ﻧﺺ‪.‬‬
‫‪-3‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﻨﺺ‪:‬‬
‫ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﳌﻨﺼﻮﺹ ﻟﻴﺼ ‪‬ﺢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺒﺪﺃ ﳝﺎﺛﻞ ﺩﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ‬
‫ﺍﳌﺸﻬﻮﺭﺓ ﻋﻨﺪ ﺍﳌﺘﻜﻠﻤﲔ‪.‬‬

‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺍﻵﻳﺔ‪.33:‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪.233:‬‬
‫)‪ (3‬ﺗﺴﻬﻴﻞ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﺍﶈﻼﻭﻱ‪ ،‬ﺹ‪.102‬‬

‫‪139‬‬
 ‫‪-4‬ﺩﻻﻟﺔ ﺍﻟﻨﺺ‪:‬‬
‫ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﺃﻭ ﺍﻟﻔﺤﻮﻯ ﺃﻭ ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ‪ ،‬ﺃﻭ ﺩﻻﻟﺔ ﺍﻷﻭﱃ‪ ،‬ﺃﻭ ﺍﻟﻘﻴﺎﺱ ﺍﳉﻠﻲ‪ ،‬ﻫﻲ‬
‫ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳊﻜﻢ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻨﺺ ﺛﺎﺑﺖ ﻟﻠﻤﺴﻜﻮﺕ ﻋﻨﻪ ﻻﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﻋﻠﹼﺔ‬
‫ﻑ")‪ ،(2‬ﺩﻟﹼﺖ ﺍﻵﻳﺔ ﺑﻌﺒﺎﺭﺓ‬
‫ﺍﳊﻜﻢ‪ ،‬ﺍﳌﻔﻬﻮﻣﺔ ﻣﻦ ﺍﻟﻠﻐﺔ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻓﻼ ﺗﻘﻞ ﻟﻬﻤﺎ ﺃ ‪‬‬
‫ﺍﻟﻨﺺ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﻟﺘﺄﻓﻒ‪ ،‬ﻭﺩﻟﹼﺖ ﺑﺎﻟﻔﺤﻮﻯ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﻀﺮﺏ ﻭﺍﻟﺸﺘﻢ ﻭﳓﻮﳘﺎ‪.‬‬

‫ﺇ ﹼﻥ ﻧﻘﻄﺔ ﺍﻟﺘﻘﺎﻃﻊ ﻓﻴﻤﺎ ﻋﺮﺿﻪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﺍﳊﻨﻔﻴﺔ ﺑﺸﺄﻥ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻌﲎ ﺗﺘﻤﺜﹼﻞ ﺃﺳﺎﺳﺎ‬
‫ﰲ ﺍﻋﺘﺒﺎﺭ ﻭﺍﺗ‪‬ﺨﺎﺫ ﺍﻟﻨﺺ ﻣﻌﻴﺎﺭﺍ ﻭﳏﺮﻛﺎ ﺩﻻﻟﻴﺎ ﻓﺎﻋﻼ‪ ،‬ﻭﻫﺬﻩ ﺍﳋﺼﻮﺻﻴﺔ ﻣﺮﺩ‪‬ﻫﺎ ﺃ ﹼﻥ ﺍﳌﻌﲎ‬
‫ﺍﳌﻄﻠﻮﺏ ﺇﺩﺭﺍﻛﻪ ﻻ ﻳﺘﺤﻘﻖ ﲟﻌﺰﻝ ﻋﻦ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﳌﺘﺮﺍﺑﻄﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺆﻟﹼﻒ ﻟﻨﺎ ﰲ‬
‫ﲏ ﺃﺻﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻮﻇﻴﻔﻪ ﰲ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﺮﻛﺎﻡ‬ ‫ﺍﻷﺧﲑ ﻧﺼ‪‬ﺎ‪ ،‬ﻓﻤﺪﺍﺭ ﺍﳊﻜﻢ ﻭﺍﻟﺘﺨﺎﻃﺐ ﻣﺒ ‪‬‬
‫ﺍﻷﺻﻮﱄ ﻻ ﻳﻘ ﹼﻞ ﺃﳘﻴﺔ ﻋﻦ ﺍﳌﺪﺍﺭﻳﻦ ﻣﻌﺎ‪.‬‬

‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺍﻵﻳﺔ‪.23:‬‬

‫‪140‬‬
 ‫‪   .1‬ا ا  
‪:‬‬

‫ا 
‬

‫ا !م‬ ‫ا  ق‬

‫&!م ا * ‬ ‫&!م ا ا)(‬ ‫& ق '‪"#$% $‬‬ ‫& ق ‪"#$%‬‬

‫‪!& ---‬م ا ‬

‫‪!& ---‬م ا ‪$5‬ط‬
‫)ى‬ ‫'‪(& $‬د‬ ‫&(د‬ ‫د‪ -‬‬ ‫د‪ -‬‬ ‫ ‬
‫‪!& ---‬م ا ‪#6‬‬
‫ا *ب‬ ‫ ‪/01‬‬ ‫ا ‪21‬‬ ‫ا (‬ ‫ا *ب‬
‫‪!& ---‬م ا
‪7‬د‬
‫‪!& ---‬م ا ‪$‬‬
‫‪!& ---‬م ا ‪$9‬ف‬ ‫إ<رة‬ ‫ا?‪#‬ء‬ ‫ا‪21@-‬ء‬
‫‪!& ---‬م ا
‬

‫  ا   
‪-2 :‬‬
‫ا 
‬

‫د‪  -‬ا ‪A‬‬ ‫ا@‪21‬ء ا ‪A‬‬ ‫إ<رة ا ‪A‬‬ ‫‪BC‬رة ا ‪A‬‬

‫‪141‬‬
 ‫‪   -3‬ا ‪2B‬وي 
‪:‬‬

‫ا 
‬

‫ا !م‬ ‫ا  ق ا ‪"#$‬‬

‫&!م ا ا)( &!م‬ ‫& ق '‪"#$% $‬‬ ‫‪2‬‬ ‫&(‬

‫ا * ‬

‫'‪(& $‬د‬ ‫&(د ‪/01‬‬

‫إ<رة‬ ‫ا?‪#‬ء‬ ‫ا‪21@-‬ء‬

‫‪   -4‬ا ‪:
 G0BH‬‬
‫ا 
‬

‫ا !م‬ ‫ا‪ I‬ا  ق‬ ‫ا  ق‬

‫&!م‬ ‫&!م‬ ‫'‪$‬‬ ‫&(د‬ ‫‪2‬‬ ‫&(‬

‫ا * ‬ ‫ا ا)(‬ ‫&(د‬ ‫ ‪/01‬‬

‫إ<رة‬
‫‪142‬‬ ‫ا?‪#‬ء‬ ‫ا‪21@-‬ء‬
 ‫‪   -5‬ا‪7&J‬ي 
‪:‬‬
‫ا 
‬

‫د‪ $'  -‬ا  ‪9‬م‬ ‫د‪  -‬ا  ‪9‬م‬

‫'‪(& $‬د‬ ‫&(د‬

‫ا ‪21‬‬ ‫ا (‬

‫إ<رة‬ ‫&!م‬ ‫ ‪OB‬‬ ‫ا@‪21‬ء‬

‫&* ‬ ‫&ا)‪P‬‬
‫‪   -6‬أ‪ 7&M G‬ا ‪L6‬ا ‪:
 G‬‬

‫ا 
‬

‫ا 
(ل‬ ‫ا !م‬ ‫ا  ق‬

‫ا !م‬ ‫ا?‪#‬ء‬ ‫ا?<رة‬ ‫ا‪21@-‬ء‬

‫&!م ا * ‬ ‫&!م ا ا)(‬

‫‪143‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺍﻷﺻﻮﱄ ﻭﺍﳌﻌﺎﳉﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻟﻠﻤﻘﺎﺻﺪ‪.‬‬

‫‪144‬‬
 ‫ﺍﻟﻘﺼﺪ ﻣﻦ ﺁﻟﻴﺎﺕ ﺍﻟﺘﻌﺘﻴﻢ ﺇﱃ ﺁﻟﻴﺎﺕ ﺍﻹﺩﺭﺍﻙ‪:‬‬
‫ﻻ ﻳﺸﻚ ﺃﺣﺪ ﺑﺄ ﹼﻥ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻠ ﹼﻔﻈﻴﺔ ﻣﻦ ﺣﻴﺚ ﻛﻮ‪‬ﺎ ﺇﻧﺘﺎﺟﺎ ﻣﺘﻮﺍﻟﻴﺎ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ‪ ،‬ﺪﻑ‬
‫ﺇﱃ ﺗﺮﺳﻴﺦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳚﻮﻝ ﰲ ﺫﻫﻦ ﺻﺎﺣﺒﻪ ‪،‬ﺇﺫ ﺍﻟﻐﺎﻳﺔ ﺍﳌﺘﻮﺧﺎﺓ ﻣﻦ ﻛﻞ ﻣﻠﻔﻮﻅ ﺇﺑﻼﻏﻲ‬
‫ﻫﻲ ﺍﺳﺘﺤﻀﺎﺭ ﻗﺼﺪ ﺍﳌﺘﻜﻠﹼﻢ ‪،‬ﻓﺘﺄﻟﻴﻒ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺘﻮﺍﺻﻞ ﻋﻤﻮﻣﺎ ﻣﻦ ﻫـﺬﻩ ﺍﳊﻴﺜﻴﺔ ﻣﻨﻮﻁ‬
‫ﺾ ﺇﺷﻜﺎﻟﻴﺔ ﲤﺮﻳﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻼﻣﺎﺗﻴﺔ ﺍﻟﻘﺎﺭﺓ ﰲ ﺫﺍﺕ‬ ‫ﻭﺭﻫﲔ ﻫﺬﺍ ﺍﻟﻨﺴﻖ ‪،‬ﺍﻟﺬﻱ ﻳﻜﻔﻞ ﻟﻨﺎ ﻓ ‪‬‬
‫ﺍﳌﺘﻜﻠﹼﻢ ﻣﻦ ﺩﻭﻥ ﻋﻮﺝ ﻭﻻ ﻋﻮﺹ‪.‬‬
‫ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﻭﲰﺖ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻠﻔﻈﻴﺔ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻭﺣﺘ‪‬ﻰ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻵﻧﻴﺔ ﺑﺄﻧ‪‬ﻬﺎ‬
‫ﺣﺪﺙ ﻗﺼﺪﻱ ‪،‬ﻓﺎﳌﺘﻜﻠﹼﻢ ﺑﻮﺻﻔﻪ ﺻﺎﻧﻊ ﺍﳋﻄﺎﺏ ﻳﺘﻮﺧﻰ ﻣﻦ ﺭﻛﺎﻣﻪ ﺍﻟﻜﻼﻣﻲ ﺍﳌﻨﺠﺰ ﺇﻳﺼﺎﻝ‬
‫ﺃﻓﻜﺎﺭﻩ ﺇﱃ ﺍﳌﺴﺘﻤﻊ ﺩﻭﻥ ﺗﻌﺘﻴﻢ ﻭﻻ ﺿﺒﺎﺑﻴﺔ ‪،‬ﻭﻗﺪ ﺗﻄﺮ‪‬ﻕ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺟﻮﻫﺮ ﻫﺬﻩ‬
‫ﺍﻟﻘﻀﻴﺔ ﳎﺮ‪‬ﺩﺍ ﺇﻳ‪‬ﺎﻫﺎ ﻣﻦ ﻣﻈﺎ‪‬ﺎ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﻭﻧﺎﺣﺘﺎ ﳊﻘﺎﺋﻘﻬﺎ ﻭﻫﻮ ﻳﺼﻮﻍ ﳏﻮﺭ ﺍﻹﺷﻜﺎﻝ ﺍﺑﺘﺪﺍﺀ‬
‫ﻣﻦ ﻋﻨﻮﺍﻥ ﻣﺒﺤﺜﻪ ﰲ ﺍﻟﻘﻀﻴﺔ "ﰲ ﻃﺮﻳﻖ ﻓﻬﻢ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳋﻄﺎﺏ")‪.(1‬‬
‫ﻭﻗﺮ‪‬ﺭ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺃ ﹼﻥ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻮﺍﺻﻠﻴﺔ ﻣﻌﻄﻰ ﳜﻀﻊ ﺇﱃ ﺛﻼﺙ ﺭﻛﺎﺋﺰ‪ :‬ﺍﳌﺘﻜﻠﹼﻢ ‪،‬ﻭﻣﺎ‬
‫ﻧﺴﻤﻌﻪ ﻣﻦ ﻛﻼﻣﻪ ‪ ،‬ﹼﰒ ﻣﺮﺍﺩﻩ ﻣﻦ ﻛﻼﻣﻪ ‪،‬ﻭﻫﺬﻩ ﺍﻟﺜﻼﺙ ﺗﺴﺘﻠﺰﻡ ﻋﻨﺼﺮﺍ ﺭﺍﺑﻌﺎ ﻫﻮ ﻋﻨﺼﺮ‬
‫ﺍﳌﺘﻘﺒ‪‬ﻞ ‪ ،‬ﹼﰒ ﺑﻌﺪ ﺫﻟﻚ ﳜﻠﺺ ﺇﱃ ﻟﻔﻆ ﺍﳌﺼﺎﺩﺭﺓ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﻟﺘﻮﺍﺟﺪ ﺍﻟﺒﺸﺮﻱ ﺑﻘﻮﻟﻪ‪":‬ﻭﻻ‬
‫ﻣﺘﻜﻠﹼﻢ ﺇﻻ ﻭﻫﻮ ﳏﺘﺎﺝ ﺇﱃ ﻧﺼﺐ ﻋﻼﻣﺔ ﻟﺘﻌﺮﻳﻒ ﻣﺎ ﰲ ﺿﻤﲑﻩ")‪،(2‬ﻭﻫﻲ ﺍﳌﺼﺎﺩﺭﺓ ﺍﻟﱵ‬
‫ﺗﺮﺑﻂ ﺍﻟﻌﻼﻣﺔ ﺑﺎﻟﻘﺼﺪ‪.‬‬
‫ﻭ ﻣﺪﺍﺭ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻷﺻﻮﻟﻴﺔ ‪ -‬ﰲ ﺍﻟﻌﻤﻮﻡ‪ -‬ﻳﺪﻭﺭ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﺜﻨﺎﺋﻴﺔ‪ ،‬ﻭﺟﺎﺀ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ‬
‫ﺍﻟﻘﺼﺪ؛ ﻷﻧ‪‬ﻪ ﻳﻘﻊ ﰲ ﺻﻤﻴﻢ ﺷﺮﻭﻁ ﺍﻟﻨﺠﺎﺡ‪ ،‬ﻭﻛﺬﺍ ﰲ ﺻﻤﻴﻢ ﺍﻟﻘﻮ‪‬ﺓ ﺍﳌﺘﻀﻤﻨﺔ ﰲ ﺍﻟﻘﻮﻝ‬
‫ﻭﺣﺘ‪‬ﻰ ﰲ ﺻﻤﻴﻢ ﺇﺻﺪﺍﺭ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﺫﺍﺗﻪ ‪،‬ﻭﻳﺆ ﹼﻛﺪ ﻫﺬﺍ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻨﺪ ﲢﻠﻴﻠﻪ ﻟﻠﻤﻠﻔـﻮﻅ‬
‫ــــــــــ‬
‫)‪(1‬ﺍﳌﺴﺘﺼﻔﻰ ‪،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ‪،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ‪، 1937‬ﻣﺼﺮ ‪.148/1،‬‬
‫)‪(2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪.148/1،‬‬

‫‪145‬‬
‫ﺍﻟﻠﺴﺎﱐ "ﺃﻧﺖ ﻃﺎﻟﻖ"‪ ،‬ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪﻳﻦ ﻏﻴﺎﺏ ﺍﻟﻘﺼﺪ ﻭﺣﻀﻮﺭﻩ ‪،‬ﺣﻴﺚ ﺗﺒﺪ‪‬ﻯ ﺃ ﹼﻥ ﺍﳌﻠﻔﻮﻅ‬
‫ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺜﲑ ﺟﺪﻻ ﻟﺘﻮﺍﺭﻱ ﺍﻟﻘﺼﺪ ﻭﺗﺴﻠﹼﻂ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻻﺟﺘﻬﺎﺩﻱ‪.‬‬
‫ﻭﻳﻌﺎﰿ ﺍﻟﻘﻀﻴﺔ ﺑﺒﻌﺪ ﻧﻈﺮ ﻭﺑﺒﺴﻂ ﻣﻨﻬﺠﻲ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﺘﻤﺜﻴﻠﻲ ‪،‬ﺍﻟﺬﻱ ﻧﺼ‪‬ﻪ‪:‬ﺇﺫﺍ‬
‫ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻷﻣ‪‬ﺘﻪ "ﺃﻧﺖ ﻃﺎﻟﻖ" ﻭﻧﻮﻯ ﺑﻪ ﺍﻟﻌﺘﻖ ‪،‬ﺻ ‪‬ﺢ ﺑﺎﻟﻨﻴ‪‬ﺔ ؛ﻷ ﹼﻥ ﺗﺮﻛﻴﺐ ﻟﻔﻆ ﺍﻟﻄﺎﺀ ﻭﺍﻟﻼﻡ‬
‫ﻭﺍﻟﻘﺎﻑ ﻹﺯﺍﻟﺔ ﺍﻟﻘﻴﺪ ‪،‬ﻳﻘﺎﻝ‪ :‬ﻟﻔﻆ ﻣﻄﻠﻖ ‪،‬ﻭﺍﻃﻠﻖ ﻓﻼﻥ ﻣﻦ ﺍﳊﺒﺲ ‪،‬ﻭﺍﻧﻄﻠﻖ ﺑﻄﻨﻪ‪،...‬ﻓﺈﺫﺍ‬
‫ﻗﺎﻝ‪:‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻭ ﻧﻮﻯ ﺑﻪ ﺇﺯﺍﻟﺔ ﺍﻟﻘﻴﺪ ﻓﻘﺪ ﺍﺳﺘﻌﻤﻠﻪ ﰲ ﺣﻘﻴﻘﺘﻪ ﺍﻷﺻﻠﻴﺔ ‪،‬ﺇﻟﹼﺎ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
‫ﺻﺎﺭﺕ ﻣﺮﺟﻮﺣﺔ ﰲ ﺍﻟﻌﺮﻑ ‪،‬ﻭﺍﺧﺘﺺ ﻟﻔﻆ ﺍﻟﻄﻼﻕ ﰲ ﺍﻟﻌﺮﻑ ﺑﺈﺯﺍﻟﺔ ﻗﻴﺪ ﺍﻟﻨﻜﺎﺡ ‪،‬ﻓﺼﺎﺭ‬
‫ﻟﻔﻆ ﺍﻟﻄﻼﻕ ﺩﺍﺋﺮﺍ ﺑﲔ ﺍﳊﻘﻴﻘﺔ ﺍﳌﺮﺟﻮﺣﺔ ﻭﺑﲔ ﺍ‪‬ﺎﺯ ﺍﻟﺮﺍﺟﺢ ‪،‬ﻓﻼ ﻳﻨﺼﺮﻑ ﺇﱃ ﺣﻘﻴﻘﺘﻪ‬
‫ﺍﳌﺮﺟﻮﺣﺔ ﺇﻟﹼﺎ ﺑﺴﺒﺐ ﺍﻟﻨﻴ‪‬ﺔ)‪.(1‬‬
‫ﻭﺍﳌﻬﻢ ﰲ ﺍﻷﻣﺮ ﺃ ﹼﻥ ﺍﳌﻄﺎﺭﺣﺔ ﺍﳌﺒﺪﺋﻴﺔ ﰲ ﻗﺮﺍﺀﺓ ﺍﳌﻌﲎ ﻗﺪ ﺍﻧﺼﺒﺖ ﻭﺑﻨﻴﺖ ﻋﻠﻰ ﻣﺒﺪﺃ ﻫﺎﻡ‬
‫ﺃﺿﺤﻰ ﻳﺸﻜﹼﻞ ﺷﺮﻃﺎ ﺃﺳﺎﺳﻴﺎ ﻟﺘﺤﻘﻴﻖ ﻧﻈﺎﻡ ﺗﻮﺍﺻﻠﻲ ﻭﺣﻜﻢ ﺷﺮﻋﻲ ﻣﺴﺘﻘﻴﻢ ﻭﺳﻠﻴﻢ ‪،‬ﻭﻫﺬﺍ‬
‫ﺍﳌﺒﺪﺃ ﻭﺍﻟﺮﻛﻦ ﺍﻟﻀﺎﺭﺏ ﰲ ﺭﺅﻯ ﺍﻷﺻﻮﻟﻴﲔ ﻳﺘﻤﺜﹼﻞ ﰲ ﺍﻟﻘﺼﺪ ‪،‬ﺣﻴﺚ ﻟﻘﻲ ﺑﺴﻄﺎ ﻣﻌﺮﻓﻴﺎ‬
‫ﻭﻛﺜﺎﻓﺔ ﰲ ﺍﳌﻌﺎﻳﻨﺔ ﺇﱃ ﺩﺭﺟﺔ ﺟﻌﻠﻨﺎ ﻧﻘﻨﻊ ﻭﳔﻠﺺ ﺇﱃ ﺃ ﹼﻥ ﺍﻷﺻﻮﱄ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻀﻊ ﻗﺪﻣﻪ‬
‫ﻋﻠﻰ ﻋﺘﺒﺔ ﺍﳌﻌﻀﻠﺔ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﻛﻞ ﺧﻄﺎﺏ ﺗﻮﺍﺻﻠﻲ ﻣﺒﲏ ﻋﻠﻰ ﺭﺳﺎﻟﺘﲔ ‪،‬ﺭﺳﺎﻟﺔ ﺍﳌﻠﻔﻮﻅ‬
‫ﻭﺭﺳﺎﻟﺔ ﺍﻟﻼﻓﻆ*‪.‬‬
‫ﺁﻟﻴﺎﺕ ﺍﻟﺘـﻌﺘﻴﻢ‪:‬‬
‫ﺗﺄﺧﺬ ﺍﻟﻘﺼﺪﻳﺔ ﺑﻌﺪﺍ ﺃﺻﻮﻟﻴﺎ ﻭﺗﺪﺍﻭﻟﻴﺎ ﳏﻀﺎ ﻣﻊ ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ ‪،‬ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪ ﺃ ﹼﻥ‬
‫ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ ﺍﻷﻭﰱ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻜﺎﻣﻞ ﻓﻴﻪ ﺷﺮﻁ ﺍﳌﻮﺍﺿﻌﺔ ﻣﻊ ﺷﺮﻁ ﺍﻟﻘﺼﺪ‪،‬ﻭﻻ ﺳﺒﻴﻞ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﻌﺎﱂ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪،‬ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ ‪،‬ﲢـ‪:‬ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ‪ -‬ﻭﻋﻠﻲ ﳏﻤﺪ‬
‫ﻣﻌﻮﺽ ﻣﺆﺳﺴﺔ ﺍﳌﺨﺘﺎﺭ ﻟﻠﻨﺸﺮ ‪،‬ﻁ‪، 2‬ﺳﻨﺔ‪، 2004‬ﺍﻟﻘﺎﻫﺮﺓ ‪،‬ﺹ‪.34‬‬
‫*ﺃﻗﺼﺪ ﺑﺎﳌﻠﻔﻮﻅ ﺍﻟﻨﺺ ﺍﳌﻨﻄﻮﻕ‪ ،‬ﻭﺑﺮﺳﺎﻟﺔ ﺍﻟﻼﻓﻆ ﻣﺎ ﻳﻘﺼﺪﻩ ﻣﻦ ﻛﻼﻣﻪ ﺃﻭ ﻣﻦ ﺍﻟﻨﺺ ﺍﳌﻨﻄﻮﻕ‪.‬‬

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‫ﺇﱃ ﺫﻟﻚ ﺇﻟﹼﺎ ﺑﻮﻋﻲ ﺷﺎﻣﻞ ﻟﻠﻤﺘﻄﻠﺒﺎﺕ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﻠﻔﻮﻇﺔ ﻧﻔﺴﻬﺎ ‪،‬ﻳﻘﻮﻝ ﻓﺨﺮ‬
‫ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ"ﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﳋﻠﻞ ﺍﳊﺎﺻﻞ ﰲ ﻓﻬﻢ ﻣﺮﺍﺩ ﺍﳌﺘﻜﻠﹼﻢ ﻳﻨﺒﲏ ﻋﻠﻰ ﲬﺴﺔ ﺍﺣﺘﻤﺎﻻﺕ ﰲ‬
‫ﺍﻟﻠﻔﻆ‪:‬‬
‫‪ -1‬ﺍﺣﺘﻤﺎﻝ ﺍﻻﺷﺘﺮﺍﻙ‪.‬‬
‫‪ -2‬ﺍﺣﺘﻤﺎﻝ ﺍﻟﻨﻘﻞ ﺑﺎﻟﻌﺮﻑ ﺃﻭ ﺍﻟﺸﺮﻉ‪.‬‬
‫‪ -3‬ﺍﺣﺘﻤﺎﻝ ﺍ‪‬ﺎﺯ‪.‬‬
‫‪ -4‬ﺍﺣﺘﻤﺎﻝ ﺍﻹﺿﻤﺎﺭ‪.‬‬
‫‪ -5‬ﺍﺣﺘﻤﺎﻝ ﺍﻟﺘﺨﺼﻴﺺ")‪.(1‬‬
‫ﻭﻫﺬﺍ ﺍﻹﻓﺮﺍﺯ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺴﻦ ﳚﻌﻠﻨﺎ ﻧﺴﻠﹼﻢ ﺑﺄ ﹼﻥ ﺍﻷﺻﻮﻟﻴﲔ ﺃﻛﺜﺮ ﺍﺳﺘﻤﺴﺎﻛﺎ‬
‫ﺑﺎﻟﻀﻮﺍﺑﻂ ﺍﳌﺘﺤﻜﹼﻤﺔ ﰲ ﺗﻀﻠﻴﻞ ﻭﺗﻌﺘﻴﻢ ﺃﻭ ﺗﻘﺮﻳﺮ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﻹﺟﺮﺍﺀ ﺍﻟﺬﻱ ﻗﺪ‪‬ﻣﻪ ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ‬
‫ﺍﻟﺮ‪‬ﺍﺯﻱ ﻳﻌﻜﺲ ﻭﻋﻴﺎ ﻭﺭﻳﺎﺩﺓ ﻭﻧﺒﺎﻫﺔ ﻭﻋﻤﻘﺎ ﰲ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﺎﻋﻞ ﻳﺼﺤﺒﻪ ﺗﺄﻛﻴﺪ ﻣﺎ‬
‫ﺳﻠﹼﻤﻨﺎ ﺑﻪ ﺁﻧﻔﺎ‪ ،‬ﻭﻫﻮ ﻧﻌﺖ ﺍﻟﻌﻤﻞ ﺍﻷﺻﻮﱄ ﺑﺎﳌﺸﺮﻭﻉ ﺍﳌﺆﺳ‪‬ﺲ ﻭﺍﳌﺘﻜﺎﻣﻞ‪ ،‬ﺍﳌﻮﻛﻮﻝ ﻟﻪ ﻣﻬﺎﻡ‬
‫ﻛﺸﻒ ﺣﺠﺎﺏ ﺍﳌﻌﲎ‪ ،‬ﻓﺎﻷﺻﻮﱄ ﱂ ﻳﻘﺪ‪‬ﻡ ﻟﻨﺎ ﻓﻘﻂ ﺁﻟﻴﺎﺕ ﺇﺩﺭﺍﻙ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﲡﺎﻭﺯ‬
‫ﺁﻟﻴﺎﺕ ﺍﻹﺩﺭﺍﻙ ﺇﱃ ﺁﻟﻴﺎﺕ ﺍﻟﺘﻌﺘﻴﻢ‪ ،‬ﻭﻫﺬﺍ ﻳﺸﻌﺮﻧﺎ ﺑﺎﻟﻌﻨﺎﻳﺔ ﺍﳌﻮﺟ‪‬ﻬﺔ ﺇﱃ ﺍﻟﻨﺺ ﰲ ﺳﺒﻴﻞ ﲢﺼﻴﻞ‬
‫ﻓﻬﻢ ﻣﻌﻘﻮﻝ ﻭﺗﻔﺴﲑ ﻣﻘﺒﻮﻝ‪.‬‬
‫ﻭﺇﻧ‪‬ﻤﺎ ﻋﻠﹼﻖ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ ﺍﳋﻠﻞ ﰲ ﺍﻟﻔﻬﻢ ﺑﺎﻻﺣﺘﻤﺎﻻﺕ ﺍﳋﻤﺲ ﺍﻟﺴﺎﻟﻔﺔ؛ ﻷﻧ‪‬ﻪ "ﺇﺫﺍ‬
‫ﺍﻧﺘﻔﻰ ﺍﺣﺘﻤﺎﻝ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻟﻨﻘﻞ ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﻣﻮﺿﻮﻋﺎ ﳌﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﺫﺍ ﺍﻧﺘﻔﻰ ﺍﺣﺘﻤﺎﻝ ﺍ‪‬ﺎﺯ‬
‫ﻭﺍﻹﺿﻤﺎﺭ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻠﻔﻆ ﻣﺎ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﻋﻨﺪ ﺫﻟﻚ ﺧﻠﻞ ﰲ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﺍﻧﺘﻔﻰ‬
‫ﺍﺣﺘﻤﺎﻝ ﺍﻟﺘﺨﺼﻴﺺ ‪،‬ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻠﻔﻆ ﲨﻴﻊ ﻣﺎ ﻭﺿﻊ ﻟﻪ")‪.(2‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.35‬‬
‫)‪ (2‬ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ‪ ،‬ﲢـ‪:‬ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ – ﻭﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮ‪‬ﺽ‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‪ ،1999‬ﺑﲑﻭﺕ‪.194/1 ،‬‬

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‫ﻟﻘﺪ ﺃﻭﻗﻔﻨﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻋﺮﺿﻪ ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺃﻣﺎﻡ ﺷﻜﻞ ﻭﺭﺳﻢ ﺗﺪﺍﻭﱄ ﺁﺧﺮ‪ ،‬ﺍﲣﺬ ﻣﻦ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻮﺍﺻﻔﺔ ﺃﺳﺎﺳﺎ ﻣﺮﺷﺪﺍ ﻟﻪ‪ ،‬ﻟﻴﺒﲔ ﺑﻪ ﺃﺑﻌﺎﺩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﰲ ﺻﻮﺭ‪‬ﺎ ﺍﻟﺘﻌﺎﺿﺪﻳﺔ‬
‫ﻭﺍﻟﺘﻌﺎﺭﺿﻴﺔ ﻭﺍﺳﺘﻨﺪ ﺇﱃ ﻣﻨﻄﻖ ﺍﻻﺣﺘﻤﺎﻻﺕ ﻟﻴﺆﺳ‪‬ﺲ ﻟﻨﺎ ﻗﺎﻧﻮﻧﺎ ﻳﻌﺘ ‪‬ﺪ ﺑﻪ ﻭﻳﻌﻮ‪‬ﻝ ﻋﻠﻴﻪ ﰲ‬
‫ﺍﻟﺘﺤﺎﻭﺭ ﻭﺍﻟﺘﺨﺎﻃﺐ ﻭﺍﺳﺘﺒﻴﺎﻥ ﺍﳌﻌﲎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻣﺘﻌﻠﻘﺎ ﺑﺎﻟﻨﺺ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﰲ ﺃﻏﻠﺐ‬
‫ﻣﻀﺎﻣﻴﻨﻪ ﻳﺼﻠﺢ ﻷﻥ ﻳﻜﻮﻥ ﻧﻈﺎﻣﺎ ﻟﺘﺄﻭﻳﻞ ﺍﻟﻜﻼﻡ ﻭﺇﺑﺎﻧﺔ ﺍﳌﻌﲎ‪.‬‬
‫ﺻﻮﺭ ﺍﻟﺘـﻌﺎﺭﺽ‪:‬‬
‫ﲤﺘﻠﻚ ﺍﻟﻠﻐﺔ ﻃﺎﻗﺔ ﺗﻌﺒﲑﻳﺔ ﻫﺎﺋﻠﺔ ﻭﻭﺍﺳﻌﺔ‪ ،‬ﻭﺍﻧﻔﺘﺎﺣﻬﺎ ﻋﻨﺪ ﺍﻟﺘﺨﺎﻃﺐ ﻭﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻟﻨﺺ‬
‫ﺃﻓﻀﻰ ﺇﱃ ﻋﺪﻡ ﺍﻟﻔﻬﻢ‪ ،‬ﻧﺘﻴﺠﺔ ﺍﻟﺘﺤﺎﻑ ﺍﻟﻠﻔﻆ ﺑﺄﳊﻔﺔ ﻋﺪﺓ ﻭﻣﺘﻨﻮﻋﺔ‪ ،‬ﻛﺎﻥ ﺃﻭﱃ ﻧﺘﺎﺋﺠﻬﺎ ﻋﺪﻡ‬
‫ﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ ﹼﰒ ﲢﻘﹼﻖ ﺍﻹﲨﺎﻝ‪ ،‬ﺣﻴﺚ ﻧﻠﻔﻲ ﺩﻭﺭﺍﻥ ﺍﻟﻠﻔﻆ ﺑﲔ ﺻﻮﺭ ﻣﺘﻌﺪﺩﺓ ﺟﻠﻴﺎ‪ ،‬ﻓﺘﺎﺭﺓ ﺑﲔ‬
‫ﺍﻟﻨﻘﻞ ﻭﺍﻻﺷﺘﺮﺍﻙ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﲔ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍ‪‬ﺎﺯ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﲔ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻹﺿﻤﺎﺭ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻷﻭﺟﻪ ﺍﻟﱵ ﺷﻜﹼﻠﺖ ﺭﻫﺎﻧﺎ ﺻﻌﺒﺎ ﺟﻌﻞ ﺍﻷﺻﻮﱄ ﻳﻌﻴﺪ ﺍﻟﻨﻈﺮ ﰲ ﺃﺩﻭﺍﺕ ﺍﻟﺘﺒﻠﻴﻎ ﻭﻳﻔﺤﺺ‬
‫ﺑﺪﻗﺔ ﺻﻮﺭ ﺍﳋﻄﺎﺏ ﻟﻌﻠﹼﻪ ﻳﻀﻴ‪‬ﻖ ﻫﻮﺓ ﺍﻟﺘﺪﺍﺧﻞ ﻭﺳﻮﺀ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﺑﺎﻟﻔﻌﻞ ﹼﰎ ﺭﺻﺪ ﻋﺸﺮﺓ‬
‫)‪(1‬‬
‫ﺍﺣﺘﻤﺎﻻﺕ ﺃﻭ ﺻﻮﺭ – ﺗﻌﺘﱪ ﻣﻦ ﺁﻟﻴﺎﺕ ﺍﻟﺘﻌﺘﻴﻢ – ﺟﺎﺀﺕ ﻣﺮﺗﺒﺔ ﻛﺎﻵﰐ‪:‬‬

‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻟﻨﻘﻞ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻠﻔﻆ ﻛﺎﻥ ﺍﻟﻨﻘﻞ ﺃﻭﱃ؛ ﻷ ﹼﻥ ﻋﻨﺪ‬
‫ﺍﻟﻨﻘﻞ ﻳﻜﻮﻥ ﺍﻟﻠﻔﻆ ﳊﻘﻴﻘﺔ ﻣﻔﺮﺩﻩ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻻﺷﺘﺮﺍﻙ ﻓﺈﻧ‪‬ﻪ ﳜ ﹼﻞ ﺑﺎﻟﻔﻬﻢ ﰲ ﻛﻞ‬
‫ﺍﻷﻭﻗﺎﺕ‪.‬‬
‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍ‪‬ﺎﺯ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ‪ ،‬ﻣﻨﺤﺖ ﺍﻷﻭﻟﻮﻳﺔ‬
‫ﻟﻠﻤﺠﺎﺯ؛ ﻷ ﹼﻥ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻟﻪ ﳎﺎﺯ ﺇﻥ ﲡﺮ‪‬ﺩ ﻋﻦ ﺍﻟﻘﺮﻳﻨﺔ ﻭﺟﺐ ﲪﻠــﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺇﻥ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﶈﺼﻮﻝ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪.201-195/1 ،‬ﻭﻳﻨﻈﺮ ﺍﳌﻌﺎﱂ‪ ،‬ﺹ‪.37-36-35‬‬

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‫ﺣﺼﻠﺖ ﺍﻟﻘﺮﻳﻨﺔ ﻭﺟﺐ ﲪﻠﻪ ﻋﻠﻰ ﺍ‪‬ﺎﺯ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﻔﻴﺪ ﻋﻠﻰ ﻛﻼ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﲞﻼﻑ‬
‫ﺍﻻﺷﺘﺮﺍﻙ‪.‬‬
‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺑﲔ ﺍﻹﺿﻤﺎﺭ‪ ،‬ﻓﺎﻹﺿﻤﺎﺭ ﺃﻭﱃ؛ ﻭﻣﺮ ‪‬ﺩ ﺫﻟﻚ ﺃ ﹼﻥ‬
‫ﺍﻹﺿﻤﺎﺭ ﺇﻧ‪‬ﻤﺎ ﳛﺴﻦ ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﳌﻀﻤﺮ ﻣﺘﻌ‪‬ﻴﻨﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﺍﺳﺄﻝ‬
‫ﺍﻟﻘﺮﻳﺔ"‪ ،‬ﻓﺈﻥ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﻳﻌﻠﻢ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻨﻪ "ﻭﺍﺳﺄﻝ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ"‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻓﺎﻟﻔﻬﻢ ﻏﲑ ﳐﺘﻞ ﲞﻼﻑ ﺍﻻﺷﺘﺮﺍﻙ‪ ،‬ﻓﺈ ﹼﻥ ﺍﻟﻔﻬﻢ ﻓﻴﻪ ﳐﺘﻞ‪.‬‬
‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻓﺎﻟﺘﺨﺼﻴﺺ ﺃﻭﱃ؛ ﻷ ﹼﻥ ﺍﻟﺘﺨﺼﻴﺺ ﺧﲑ‬
‫ﻣﻦ ﺍ‪‬ﺎﺯ ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ‪ ،‬ﻭﺍ‪‬ﺎﺯ ﺧﲑ ﻣﻦ ﺍﻻﺷﺘﺮﺍﻙ‪.‬‬
‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﳋﺎﻣﺴﺔ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻟﻨﻘﻞ ﻭﺍ‪‬ﺎﺯ‪ ،‬ﻓﺎ‪‬ﺎﺯ ﺃﻭﱃ؛ ﻷ ﹼﻥ ﺍﻟﻨﻘﻞ ﻻ ﳛﺼﻞ ﺇﻟﹼﺎ ﻋﻨﺪ ﺍﺗﻔﺎﻕ‬
‫ﺃﺭﺑﺎﺏ‬
‫ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺗﻐﻴﲑ ﺍﻟﻮﺿﻊ ﻭﻫﻮ ﻣﺘﻌﺬﹼﺭ ﺃﻭ ﻣﺘﻌﺴ‪‬ﺮ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍ‪‬ﺎﺯ ﻓﻴﻜﻔﻲ ﻓﻴﻪ ﺣﺼﻮﻝ ﻗﺮﻳﻨﺔ ﲤﻨﻊ‬
‫ﻣﻦ ﲪﻞ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﻭﻫﻲ ﺳﻬﻠﺔ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﺎﺩﺳﺔ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻹﺿﻤﺎﺭ ﻭﺍﻟﻨﻘﻞ‪ ،‬ﻓﺎﻹﺿﻤﺎﺭ ﺃﻭﱃ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻋﲔ ﻣﺎ ﹼﰎ ﺫﻛﺮﻩ‬
‫ﰲ ﺃﻥ ﺍ‪‬ﺎﺯ ﺃﻭﱃ ﻣﻦ ﺍﻟﻨﻘﻞ‪.‬‬
‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﺎﺑﻌﺔ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻟﻨﻘﻞ ﻭﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻓﺎﻟﺘﺨﺼﻴﺺ ﺃﻭﱃ؛ ﻷ ﹼﻥ ﺍﻟﺘﺨﺼﻴﺺ ﺧﲑ ﻣﻦ‬
‫ﺍ‪‬ﺎﺯ ﻭﺍ‪‬ﺎﺯ ﺧﲑ ﻣﻦ ﺍﻟﻨﻘﻞ‪.‬‬
‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻣﻨﺔ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍ‪‬ﺎﺯ ﻭﺍﻹﺿﻤﺎﺭ‪ ،‬ﻓﺎ‪‬ﺎﺯ ﺃﻭﱃ؛ ﻷﻧ‪‬ﻪ ﺃﻛﺜﺮ ﻭﻗﻮﻋﺎ‪ ،‬ﻭﺍﻟﻜﺜﺮﺓ ﺗـﺪﻝ‬
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 ‫ﻋﻠﻰ ﻗﻠﺔ ﳐﺎﻟﻔﺔ ﺍﻟﺪﻟﻴﻞ‪.‬‬
‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﺎﺳﻌﺔ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍ‪‬ﺎﺯ ﻭﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻓﺎﻟﺘﺨﺼﻴﺺ ﺃﻭﱃ؛ ﻷ ﹼﻥ ﰲ ﺻﻮﺭﺓ ﺍﻟﺘﺨﺼﻴﺺ‬
‫ﻳﺒﻘﻰ ﺍﻟﻠﻔﻆ ﻣﺴﺘﻌﻤﻼ ﰲ ﺷﻲﺀ ﻣﻦ ﻣﻮﺍﺭﺩﻩ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻭﰲ ﺻﻮﺭﺓ ﺍ‪‬ﺎﺯ ﱂ ﻳﺒﻖ ﺍﻟﻠﻔﻆ‬
‫ﻣﺴﺘﻌﻤﻼ ﰲ ﺷﻲﺀ ﻣﻦ ﻣﻮﺍﺭﺩﻩ ﺍﻷﺻﻠﻴﺔ؛ ﻷ ﹼﻥ ﺍﻟﺘﻐﻴﲑ ﻓﻴﻪ ﺃﻛﺜﺮ‪.‬‬
‫‪-‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﻌﺎﺷﺮﺓ‪:‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻹﺿﻤﺎﺭ ﻭﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻓﺎﻟﺘﺨﺼﻴﺺ ﺃﻭﱃ؛ ﻷ ﹼﻥ ﺍﻟﺘﺨﺼﻴﺺ ﺧﲑ‬
‫ﻣﻦ ﺍ‪‬ﺎﺯ ﺍﻟﺬﻱ ﻫﻮ ﺧﲑ ﻣﻦ ﺍﻹﺿﻤﺎﺭ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﻳﻔﺮﺽ ﺍﻷﺻﻮﱄ ﻧﻔﺴﻪ ﻗﺎﺭﺋﺎ ﻣﺘﺒﺼﺮﺍ‪ ،‬ﺳﻨﺤﺖ ﻟﻪ ﺇﻣﻜﺎﻧﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﻓﺤﺺ‬
‫ﺍﳌﻘﺮﻭﺀ ‪ -‬ﻭﺍﳌﻘﺮﻭﺀ ﻫﻨﺎ ﺍﻟﻨﺺ ﺃﻭ ﺍﻟﻜﻼﻡ ‪ -‬ﹼﰒ ﻓﺤﺺ ﺁﻟﻴﺎﺕ ﺍﻻﺳﺘﻴﻌﺎﺏ ﻭﻣﺪﻯ ﲢﻘﹼﻖ ﺍﳌﻌﲎ‬
‫ﺍﳌﺮﺍﺩ ﰲ ﺫﻫﻦ ﺍﳌﺨﺎﻃﹶﺐ‪ ،‬ﻟﻴﻨﺘﺞ ﻟﻨﺎ ﺭﻛﺎﻣﺎ ﻣﻌﺮﻓﻴﺎ ﻭﻗﺎﻧﻮﻧﺎ ﻳﻨﻈﹼﻢ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺘﺨﺎﻃﺒﻴﺔ‪.‬ﻭﺍﺳﺘﺸﻌﺎﺭﻩ ﲟﺜﺒﻄﺎﺕ ﺍﻟﺘﺨﺎﻃﺐ ﻻ ﻳﻘﻞ ﺃﳘﻴﺔ ﻋﻦ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ﺍﳌﺘﺒﻨ‪‬ﻰ‪ ،‬ﻓﺎﻟﻨﻔﺎﺫ ﺇﱃ‬
‫ﺻﻤﻴﻢ ﺍﻟﻘﻀﻴﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻛﺎﻥ ﻫﺬﻩ ﺍﳌﺮ‪‬ﺓ ﻣﺘﻌﻠﻘﺎ ﺑﺎﻷﻟﻮﺍﻥ ﺍﻟﱵ ﺗﻌﺘﺮﻱ ﺍﳌﻠﻔﻮﻅ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ‬
‫ﻣﻨﺼﺔ ﺍﳌﻌﺮﻓﺔ ﲰﺢ ﺑﻀﺒﻂ ﺃﻭﺟﻪ ﺍﻻﻋﺘﺮﺍﺽ‪ ،‬ﻭﻣﻦ ﹼﰎ ﺳﻦ ﻗﺎﻧﻮﻥ ﻣﺸﺘﺮﻙ‪ ،‬ﲪﻞ ﺍﻷﺻﻮﱄ‬
‫ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﺃﻣﺮ ﺑﻴﺎﻧﻪ‪.‬‬
‫ﻭﺍﳌﻼﺣﻆ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﺳﺘﻨﺎﺩﻩ ﺇﱃ ﺍﳌﻨﻄﻖ ﺍﻟﻌﻘﻠﻲ ﰲ ﻋﺮﺽ ﻭﺗﺮﺟﻴﺢ ﻭﻋﻼﺝ‬
‫ﺍﻟﻘﻀﻴﺔ ﺍﻟﻌﻼﻣﺎﺗﻴﺔ‪ ،‬ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺑﺴﻂ ﺗﺄﻣ‪‬ﻞ ﰲ ﺍﻟﻘﻀﻴﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﺎﻟﻌﺰﻭﻑ ﻋﻦ ﺍﻻﺷﺘﺮﺍﻙ‬
‫ﺇﱃ ﺍﻟﻨﻘﻞ ﻣﻌﻠﹼﻞ ﻋﻠﻤﻴﺎ؛ ﻷﻧ‪‬ﻪ ﺗﻘﺮ‪‬ﺭ ﺃ ﹼﻥ ﻋﻨﺪ ﺍﻟﻨﻘﻞ ﻳﻜﻮﻥ ﺍﻟﻠﻔﻆ ﳊﻘﻴﻘﺔ ﻣﻔﺮﺩﻩ ﰲ ﲨﻴﻊ‬
‫ﺍﻷﻭﻗﺎﺕ‪ ،‬ﲞﻼﻑ ﺍﻻﺷﺘﺮﺍﻙ ﻓﺈﻧ‪‬ﻪ ﳜ ﹼﻞ ﺑﺎﻟﻔﻬﻢ ﰲ ﻛﻞ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﻫﻜﺬﺍ ﺑﲏ ﺍﻟﺘﺮﺟﻴﺢ ﰲ‬
‫ﺍﳌﻌﺎﺩﻟﺔ ﻭﺍﻟﱪﻫﺎﻥ ﺍﻟﻠﺴﺎﱐ ﺍﳌﻄﺮﻭﺡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺘﲔ‪ ،‬ﻫﻮ ﺍﻟﺒﻌﺪ ﺍﻟﺰﻣﲏ ﺍﻟﺬﻱ ﹼﰎ ﻓﻴﻪ ﻣﺪﺍﻭﻟﺔ‬
‫ﺍﻟﻠﻔﻆ ﻭﺇﺩﺭﺍﻙ ﻣﻌﻨﺎﻩ‪.‬‬
‫ﹼﰒ ﺇ ﹼﻥ ﻣﻨﺎﻁ ﺍﻟﺘﺮﺟﻴﺢ ﰲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ – ﺑﲔ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍ‪‬ﺎﺯ – ﻓﻤﺒﲏ ﻋﻠﻰ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﱵ‬
‫ﺗﻌ ‪‬ﺪ ﺻﲑﻭﺭﺓ ﺍﻟﺘﻮﺍﺻﻞ‪ ،‬ﻭﺍﳉﺴﺮ ﺍﻟﺬﻱ ﻣﻦ ﺧﻼﻟﻪ ﻳﻌﱪ ﺍﳌﻌﲎ‪ ،‬ﺇﺫ ﻻ ﳜﻠﻮ ﺍﻷﻣﺮ ﰲ ﻫﺬﻩ‬

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 ‫ﺍﻟﻘﻀﻴﺔ ﻣﻦ ﺃﻣﺮﻳﻦ‪ ،‬ﺇﻣ‪‬ﺎ ﲡﺮ‪‬ﺩ ﺍﻟﻠﻔﻆ ﻋﻦ ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﺄﻛﹼﺪ ﲪﻠﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺃﻭ‬
‫ﺍﺳﺘﻠﺰﺍﻣﻪ ﺇﻳ‪‬ﺎﻫﺎ ﻭﺑﺎﻟﺘﺎﱄ ﺗﺄﻛﹼﺪ ﺿﺮﻭﺭﺓ ﲪﻠﻪ ﻋﻠﻰ ﺍ‪‬ﺎﺯ‪ ،‬ﲞﻼﻑ ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﺬﻱ ﻻ ﻳﻔﻴﺪ ﻋﻠﻰ‬
‫ﻛﻼ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ‪.‬‬
‫ﹼﰒ ﺇﻥﹼ ﺍﳌﻴﺰ ﺍﳊﺎﺻﻞ ﻋﻨﺪ ﺍﻟﺘﻘﺎﺀ ﺍﻻﺷﺘﺮﺍﻙ ﻣﻊ ﺍﻹﺿﻤﺎﺭ ﰲ ﺍﳌﻠﻔﻮﻅ – ﻓﻴﻤﺎ ﳜﺺ ﺍﻟﻘﻀﻴﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ – ﻓﻤﺒﲏ ﰲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ ﻭﺍﳋﻄﺎﺏ ﻭﺍﻟﻨﺺ ﻭﺍﻟﺘﻜﻠﻴﻒ ﻋﻠﻰ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻗﺪ ﺗﻌﻴ‪‬ﻦ ﺃﺳﺒﻘﻴﺔ‬
‫ﺐ ﻳﺪﺭﻙ ﻻ ﳏﺎﻟﺔ ﺃ ﹼﻥ‬ ‫ﺍﻹﺿﻤﺎﺭ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ؛ ﻷ ﹼﻥ ﺍﻟﻔﻬﻢ ﻭﺍﺭﺩ ﻭﻏﲑ ﳐﺘﻞ‪ ،‬ﻓﻜ ﹼﻞ ﺫﻱ ﻟ ‪‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ " ﻭﺍﺳﺄﻝ ﺍﻟﻘﺮﻳﺔ " ﻫﻮ ﺃﻫﻠﻬﺎ‪ ،‬ﲞﻼﻑ ﺍﻻﺷﺘﺮﺍﻙ‪ ،‬ﻓﺈ ﹼﻥ ﺍﻟﻔﻬﻢ ﻓﻴﻪ ﳐﺘﻞ‪.‬‬
‫ﻭﻳﻮﺍﺻﻞ ﺍﻷﺻﻮﱄ ﳑﺎﺭﺳﺔ ﻧﺸﺎﻃﻪ ﺍﻟﻔﻜﺮﻱ ﺍﳌﻌﺘﺎﺩ ﻭﺍﳌﺆﺳ‪‬ﺲ ﰲ ﻋﺮﺽ ﺃﻃﺮﻭﺣﺘﻪ ﺍﻟﻠﺴﺎﻧﻴﺔ‬
‫ﻟﻜﻦ ﻫﺬﻩ ﺍﳌﺮ‪‬ﺓ ﻳﺘ‪‬ﺨﺬ ﻣﻦ ﻣﻌﻴﺎﺭ ﺍﻟﻌﺴﺮ ﻭﺍﻟﺴﻬﻮﻟﺔ ﻣﺘ‪‬ﻜﺄ ﻭ ﻋﺘﺒﺔ ﻭﺩﻟﻴﻼ ﻣﺮﺷﺪﺍ ﳊ ﹼﻞ ﺷﻔﺮﺓ‬
‫ﺍﻟﺘﻌﺎﺭﺽ ﺍﳊﺎﺻﻞ ﺑﲔ ﺍﻟﻨﻘﻞ ﻭﺍ‪‬ﺎﺯ‪ ،‬ﺍﻟﻠﺬﻳﻦ ﻳﻌﺘﺮﻳﺎﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭ ﹼﰎ ﺗﺮﺟﻴﺢ ﻛﻔﹼﺔ ﺍ‪‬ﺎﺯ‬
‫ﻷ ﹼﻥ ﺍﻟﻨﻘﻞ ﻻ ﳛﺼﻞ ﺇﻟﹼﺎ ﻋﻨﺪ ﺍﺗﻔﺎﻕ ﺍﻟﻠﺴﺎﻧﻴﲔ ﻋﻠﻰ ﺗﻐﻴﲑ ﺍﻟﻮﺿﻊ ﻭﻫﻮ ﻣﺘﻌﺬﹼﺭ ﻭ ﻣﺘﻌﺴ‪‬ﺮ‪ ،‬ﰲ‬
‫ﺣﲔ ﺍ‪‬ﺎﺯ ﻳﻜﻔﻲ ﻓﻴﻪ ﺣﺼﻮﻝ ﺍﻟﻘﺮﻳﻨﺔ ﻟﻴﺘ ‪‬ﻢ ﻣﻨﻊ ﲪﻞ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﻭﻫﻲ ﺳﻬﻠﺔ‬
‫ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﻭﻣﺎ ﺇﻥ ﻧﺘﻮﻏﹼﻞ ﺃﻛﺜﺮ ﰲ ﺃﺑﻌﺎﺩ ﺍﳌﺴﺎﺀﻟﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺇﻟﹼﺎ ﻭﺗﺘﺒﺪ‪‬ﻯ ﻣﺆﺷ‪‬ﺮﺍﺕ ﺃﺧﺮﻯ ﺃﺑﺎﻧﺖ ﻋﻦ‬
‫ﳐﺰﻭﻥ ﻧﻈﺮﻱ ﻳﺒﻴﺢ ﺍﳉﺰﻡ ﺑﺄ ﹼﻥ ﻛﻞ ﺗﺼﻮﺭﺍﺕ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻛﺎﻧﺖ ﺗﺼﺪﺭ ﻋﻦ‬
‫ﻭﻋﻲ ﻭﻓﻜﺮ ﺛﺎﻗﺐ‪ ،‬ﻳﻨ ‪‬ﻢ ﻋﻦ ﺍﺳﺘﻴﻌﺎﺏ ﻭﺇﺣﺎﻃﺔ ﺷﺎﻣﻠﺔ ﺑﺎﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﻳﻜﻔﻲ ﰲ ﻫﺬﺍ‬
‫ﺍﳌﻘﺎﻡ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺻﻮﺭﺗﲔ ﻣﻦ ﺻﻮﺭ ﺍﻷﹾﻟﺴ‪‬ﻨﺔ ﰲ ﲡﻠﹼﻴﺎ‪‬ﺎ ﺍﻷﺻﻮﻟﻴﺔ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ‪ ،‬ﻓﻘﺪ ﺍﺗ‪‬ﻜﺄ ﻓﻴﻬﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻟﺸﻴﻮﻉ ﻭﺍﻟﻜﺜﺮﺓ ﻹﺻﺪﺍﺭ ﺣﻜﻢ‬
‫ﻚ ﺃﻥ ﻫﺬﺍ ﺍﻻﺗ‪‬ﻜﺎﺀ ﻣﺆﺳ‪‬ﺲ ﻭﻣﺸﺮﻭﻉ؛ ﻷﻧ‪‬ﻪ ﻳﺮﺍﻋﻲ‬ ‫ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺍ‪‬ﺎﺯ ﻭﺍﻹﺿﻤﺎﺭ‪ ،‬ﻭﻻ ﺷ ‪‬‬
‫ﻏﻠﺒﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻮﻇﻴﻔﻲ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﻛﺎﻥ ﺍ‪‬ﺎﺯ ﺃﻛﺜﺮ ﻭﻗﻮﻋﺎ ﰲ ﺍﻟﻠﹼﻐﺔ ﻭ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻹﺿﻤﺎﺭ ﻗﺪ‪‬ﻡ‬
‫ﻋﻠﻴﻪ ﻷ ﹼﻥ ﺍﻟﻜﺜﺮﺓ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﻗﻠﹼﺔ ﳐﺎﻟﻔﺔ ﺍﻟﺪﻟﻴﻞ ﲞﻼﻑ ﺍﻟﻘﻠﹼﺔ‪.‬‬

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 ‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻨﺠﺪ ﺣﻜﻤﺎ ﻣﺒﻨﻴﺎ ﰲ ﺍﻷﺳﺎﺱ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻷﺻﻠﻲ‬
‫ﻻ ﺍﻟﻮﻇﻴﻔﻲ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻨﺴﺒﺔ ﺿﺌﻴﻠﺔ ﺑﲏ ﻋﻠﻴﻬﺎ ﺍﳊﻜﻢ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﺍ‪‬ﺎﺯ ﻭ ﺍﻟﺘﺨﺼﻴﺺ‪،‬‬
‫ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺃﹸﻋﻄﻴﺖ ﺍﻷﻭﻟﻮﻳ‪‬ﺔ ﻟﻠﺘﺨﺼﻴﺺ؛ ﻷ ﹼﻥ ﺍﻟﻠﻔﻆ ﻳﺒﻘﻰ ﻣﺴﺘﻌﻤﻼ ﰲ ﺑﻌﺾ ﻣﻦ‬
‫ﻣﻮﺍﺭﺩﻩ ﺍﻷﺻﻠﻴﺔ‪،‬ﻭﰲ ﺻﻮﺭﺓ ﺍ‪‬ﺎﺯ ﺍﻟﻠﻔﻆ ﻻ ﻳﺴﺘﻌﻤﻞ ﰲ ﺷﻲﺀ ﻣﻦ ﻣﻮﺍﺭﺩﻩ ﺍﻷﺻﻠﻴﺔ؛ﻷ ﹼﻥ‬
‫ﺍﻟﺘﻐﻴﲑ ﻓﻴﻪ ﺃﻛﺜﺮ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻭﻋﻲ ﺍﻷﺻﻮﻟﻴﲔ ﺑﺎﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﺴﺎﻧﻴ‪‬ﺔ ﻧﻀﺞ ﺇﱃ ﺣﺪ ﺍﳉﺰﻡ‪ ،‬ﺑﺄ ﹼﻥ ﺇﺳﻬﺎﻣﺎ‪‬ﻢ ﰲ ﳎﺎﻝ‬
‫ﺍﻟﺘﺨﺎﻃﺐ ﻭ ﺍﻟﺪﻻﻟﺔ ﻻ ﺗﻘ ﹼﻞ ﺃﳘﻴﺔ ﻋﻦ ﻣﺎ ﹼﰎ ﺭﺻﺪﻩ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻵﻧﻴﺔ‪ ،‬ﺑﻞ ﺑﺎﻟﻌﻜﺲ ﻟﺮﺑ‪‬ﻤﺎ ﳒﺪ‬
‫ﺍﺳﺘﻄﺮﺍﺩﺍﺕ ﻭ ﺍﺳﺘﻘﺮﺍﺀﺍﺕ ﻫﺎﻣﺔ ﰲ ﺃﺟﺰﺍﺀ ﺑﻌﻴﻨﻬﺎ ﻣﻦ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻻ ﻧﻠﻔﻴﻬﺎ ﳏﺮﺭﺓ ﰲ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻵﻧﻴﺔ‪ ،‬ﻭﻻ ﻣﻔﺼ‪ ‬ﹲﻞ ﻓﻴﻬﺎ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﳌﻌﻬﻮﺩﺓ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻭﻟﻌ ﹼﻞ‬
‫ﺍﻟﺴﺒﺐ ﻃﺒﻴﻌﺔ ﺍﻟﻨﺺ ﺍﳌﺘﻌﺎﻣﻞ ﻣﻌﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺗﻌﺎﻗﺐ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻮﺍﻋﻴﺔ ﺍﳌﺘﻤﺮ‪‬ﺳﺔ ﰲ ﻓﺤﺺ‬
‫ﺍﳌﻘﺮﻭﺀ ﻷ ﹼﻥ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﻔﺮﺩﻳﺔ ﲟﻌﺰﻝ ﻋﻦ ﻏﲑﻫﺎ ﻗﺎﺻﺮﺓ ‪.‬‬
‫ﻭﺇﻧ‪‬ﻪ ﳊﺮﻱ ﺑﻨﺎ ﻭﳓﻦ ﻧﻌﺮﺽ ﺍﳌﻌﺎﳉﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻟﻠﻤﻘﺎﺻﺪ ﻟﺪﻯ ﺍﻷﺻﻮﻟﻴﲔ ﺃﻥ ﻧﻌﺮﺽ‬
‫ﻣﻠﺤﻮﻇﺔ ﻭﺟﻴﻬﺔ ﻭﻫﺎﻣﺔ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ‪ ،‬ﻭﻫﻲ ﺃ ﹼﻥ ﺍﻋﺘﻨﺎﺀ ﺍﻟﺴﻠﻒ ﺑﺎﻟﻜﻼﻡ ﰲ‬
‫ﻣﻨﻈﻮﻣﺔ ﺍﻟﻠﺴﺎﻥ ﺍﳌﻜﻮ‪‬ﻥ ﻣﻦ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺍﺀ ﻟﻴﻌ ‪‬ﺪ ﺧﻄﻮﺓ ﲡﺎﻭﺯﻭﺍ ‪‬ﺎ‪ -‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ‬
‫ﻭﺟﻮﺩﻫﻢ ﺯﻣﻨﺎ ﻗﺒﻞ‪ -‬ﻟﺴﺎﻧﻴﺎﺕ ﺳﻮﺳﲑ‪ ،‬ﺍﻟﺬﻱ ﺃﳘﻞ ﺍﻟﻜﻼﻡ ﺑﻮﺻﻔﻪ ﻇﺎﻫﺮﺓ ﻓﺮﺩﻳﺔ "ﺃﻻ ﻭﺍ ﹼﻥ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺬﺍ ﺍﻟﺮﻛﻦ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﻟﻴﻌ ‪‬ﺪ ﻇﺎﻫﺮﺓ ﺟﺪﻳﺪﺓ ﻧﺴﺒﻴﺎ‪ ،‬ﻓﻠﻘﺪ ﺩﺧﻠﺖ ﻣﻴﺪﺍﻥ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺣﺪﻳﺜﺎ ﻣﻊ ﺍﻟﻠﺴﺎﻧﻴﲔ ﺍﻟﺬﻳﻦ ﺧﻠﻔﻮﺍ ﺳﻮﺳﲑ‪ ،‬ﻭﺍﲡﻬﻮﺍ ﺑﺮﺅﻳﺘﻬﻢ ﳓﻮ‬
‫ﺍﻟﻨﺺ")‪.(1‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﻋﺮﰊ‪،‬ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ‪ ،‬ﳎﻠﺔ ﺍﳌﻮﻗﻒ ﺍﻷﺩﰊ‪،‬ﻉ‪-271‬ﺗﺸﺮﻳﻦ‪،1993‬ﺩﻣﺸﻖ‪،‬ﺹ‪.34‬‬

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 ‫ﺁﻟﻴﺎﺕ ﺍﻹﺩﺭﺍﻙ‪:‬‬
‫ﺗﺘﻮﹼﻓﺮ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻵﻟﻴﺎﺕ ﺍﻟﱵ ﺗﺒ‪‬ﻴﻦ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫‪ 1-1‬ﺍﻟﻘﺮﻳﻨﺔ‪:‬‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺣﺘﻔﺎﺀ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﻭﻛﺬﻟﻚ ﺑﻌﺾ ﺍﻷﻟﺴﻨﻴﲔ ﺍﶈﺪﺛﲔ ﺑﺎﻟﻜﻠﻤﺔ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﺻﻐﺮ ﻭﺣﺪﺓ ﻣﺴﺘﻘﻠﺔ ﻟﻨﻘﻞ ﺍﳌﻌﲎ‪ ،‬ﻓﺈ ﹼﻥ ﻫﺬﺍ ﱂ ﳝﻨﻌﻬﻢ ﻋﻠﻰ ﺗﺄﻛﻴﺪ ﺃ ﹼﻥ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ‬
‫ﻻ ﻳﺘﺤﺪ‪‬ﺩ ﺩﺍﺧﻞ ﺍﳋﻄﺎﺏ ﺇﻟﹼﺎ ﻣﻦ ﺧﻼﻝ ﳏﺪ‪‬ﺩﺍﺕ‪ ،‬ﻟﻌ ﹼﻞ ﻣﻦ ﺃﺑﺮﺯﻫـﺎ ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﺍﳌﺘﻔﺤ‪‬ﺺ‬
‫ﻟﻠﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﻳﺪﺭﻙ ﺃ ﹼﻥ ﺭﻭﺍﺩ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻠﻐﻮﻱ ﱂ ﻳﻐﻔﻠﻮﺍ ﺃﻟﺒﺘﺔ ﻋﻦ ﺩﻭﺭ ﺍﻟﻘﺮﻳﻨﺔ ﰲ ﺇﺑﺮﺍﺯ ﺍﳌﻌﲎ‬
‫ﻭﲡﻠﻴﺘﻪ ‪،‬ﻭﺍﻫﺘﻤﺎﻣﻬﻢ ‪‬ﺎ ﻧﺎﺑﻊ ﻋﻦ ﺇﺩﺭﺍﻙ ﺗﺎﻡ ﻟﻘﻴﻤﺘﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻮﺻﻔﻬﺎ ﻋﻨﺼﺮﺍ ﺧﻄﺎﺑﻴﺎ ﻧﺸﻴﻄﺎ‬
‫ﻭ ﺳﲑﻭﺭﺓ ﺗﻮﺍﺻﻠﻴﺔ ﻣﻬﻤ‪‬ﺔ ﰲ ﺍﳌﻨﻈﻮﻣﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻭ ﺍﻟﺘﺒﻠﻴﻐﻴﺔ ﺑﻌﺎﻣﺔ‪.‬‬
‫ﻟﺬﻟﻚ ﳒﺪ ﺣﺮﺻﺎ ﻭﻋﻨﺎﻳﺔ ‪‬ﺎ ﰲ ﳐﺘﻠﻒ ﺍﳌﺪﻭ‪‬ﻧﺎﺕ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻓﻘﺪ‬
‫ﺍﺳﺘﺸﻌﺮ ﺃﺻﺤﺎ‪‬ﺎ ﺩﻭﺭﻫﺎ ﺍﻟﻔﺎﻋﻞ ﰲ ﻓﻬﻢ ﺍﻟﻨﺺ ﻭ ﺇﺻﺪﺍﺭ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ‪،‬ﻣﺎ ﺟﻌﻠﻬﻢ‬
‫ﻳﺒﺪﻟﻮﻥ ﺟﻬﺪﺍ ﺇﺿﺎﻓﻴﺎ ﻳﱪﺯﻭﻥ ﻭ ﻳﻔﺼ‪‬ﻠﻮﻥ ﻓﻴﻪ ﻗﻴﻤﺘﻬﺎ ﺍﻟﺪﻻﻟﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻌﺮﺿﻮﻥ ﻣﻘﻮﻣﺎﺕ‬
‫ﻭ ﺻﻮﺭ ﲡﺴ‪‬ﺪﻫﺎ‪ ،‬ﻓﺎﻟﻜﻼﻡ ﰲ ﻧﻈﺮﻫﻢ ﻻ ﳜﺮﺝ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻤﻮﻡ ﺇﱃ ﺩﺍﺋﺮﺓ ﺍﳋﺼﻮﺹ‪ ،‬ﻭﻣﻦ‬
‫ﺩﺍﺋﺮﺓ ﺍﻟﻐﻤﻮﺽ ﺇﱃ ﺩﺍﺋﺮﺓ ﺍﻟﺘﺠﻠﻲ‪ ،‬ﻭﻣﻦ ﺩﺍﺋﺮﺓ ﺍﳊﻘﻴﻘﺔ ﺇﱃ ﺩﺍﺋﺮﺓ ﺍ‪‬ﺎﺯ ﺇﻟﹼﺎ ﺑﺎﻟﻘﺮﻳﻨﺔ‪ ،‬ﻟﺬﻟﻚ‬
‫ﻋﺮ‪‬ﻓﻬﺎ ﺍﻟﺘﻬﺎﻧﻮﻱ ﺑﺄﻧ‪‬ﻬﺎ " ﻣﺎ ﻧﺼﺐ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﺮﺍﺩ ")‪.(1‬‬
‫ﻭﻳﺄﰐ ﻫﺬﺍ ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﻘﺮﻳﻨﺔ ﻟﻴﺸﻐﻞ ﻓﻀﺎﺀ ﻭﺣﻴ‪‬ﺰﺍ ﻓﺴﻴﺤﺎ ﻟﻄﺎﳌﺎ ﺃﺟﻠﺐ ﻭ ﺃﺭﺧﻰ‬
‫ﺑﺴﺪﺍﻟﻪ ﻋﻠﻰ ﻣﻌﺘﺮﻙ ﺍﻟﻔﻜﺮ ﺍﻵﱐ‪ ،‬ﺫﻟﻚ ﺃ ﹼﻥ ﺍﻟﻔﻜﺮ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ ﺗﻨﺎﺯﻉ ﻭ ﺳﻌﻰ ﺟﺎﻫﺪﺍ‬
‫ﻹﳚﺎﺩ ﺳﲑﻭﺭﺓ ﻟﻠﺘﻮﺍﺻﻞ ﺗﻜﻔﻞ ﻣﻬﻤﺔ ﺳﺪ ﺇﺷﻜﺎﻟﻴﺔ ﻛﻴﻔﻴﺔ ﺍﻧﺘﻘﺎﻝ ﺍﳌﻌﲎ ﺇﱃ ﺍﳌﺨﺎﻃﹶﺐ ﻭ ﺁﻟﻴﺔ‬
‫ﺗﻌﻴﲔ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ‪ ،‬ﻓﺄﻭﺟﺪﻭﺍ ﻣﺼﻄﻠﺢ ﺍﻟﺴﻤﻴﻮﺯ‪ ،‬ﺍﻟﺬﻱ ﻏﻄﹼﻰ ﻭﺭﺩﻡ ﻓﺠﻮﺓ ﻛﺎﻧﺖ ﺩﺍﺋﻤــﺎ‬
‫ــــــــــ‬
‫)‪ (1‬ﻛﺸ‪‬ﺎﻑ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﺍﻟﺘﻬﺎﻧﻮﻱ‪،‬ﲢـ‪:‬ﻋﻠﻲ ﺩﺣﺮﺝ‪ ،‬ﺗﻘﺪﱘ ﻭﺇﺷﺮﺍﻑ ﻭﻣﺮﺍﺟﻌﺔ‪ :‬ﺭﻓﻴﻖ ﺍﻟﻌﺠﻢ‪،‬ﻣﻜﺘﺒﺔ‬
‫ﻟﺒﻨﺎﻥ‪،‬ﻁ‪،1‬ﺳﻨﺔ‪ 1996‬ﺑﲑﻭﺕ‪.1315/2 ،‬‬

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 ‫ﺗﺸﻜﹼﻞ ﻋﺘﺒﺔ ﻭﺟﺪﺍﺭﺍ ﻣﻨﻴﻌﺎ‪ ،‬ﻭﺣﺪ‪‬ﻭﻩ ﺑـ"ﺍﻟﺴﲑﻭﺭﺓ ﺍﻟﱵ ﻳﺸﺘﻐﻞ ﻣﻦ ﺧﻼﳍﺎ ﺷﻲﺀ ﻣﺎ‬
‫ﻛﻌﻼﻣﺔ")‪،(1‬ﻭﺑﺄﻧ‪‬ﻪ "ﻣﺒﺪﺃ ﺍﻟﺬﻱ ﻳﺘﺤﻜﹼﻢ ﰲ ﺇﻧﺘﺎﺝ ﺍﻟﺪﻻﻻﺕ ﻭﺗﺪﺍﻭﳍﺎ ")‪.(2‬‬
‫ﻭﺍﳌﺘﺄﻣ‪‬ﻞ ﰲ ﺻﻮﺭ ﺍﳋﻄﺎﺏ ﺍﻟﺘﻮﺍﺻﻠﻲ ﳝﻜﻨﻪ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﺃ ﹼﻥ " ﺍﻟﻘﺮﻳﻨﺔ ﺗﺒﻴ‪‬ﻦ ﺍﳌﺮﺍﺩ ﻭﺗﻠﺨﺺ‬
‫ﺍﳌﺴﺘﻔﺎﺩ "‪ ،‬ﻓﻠﻮ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺃﻧﺎ ﻗﺎﺗ ﹲﻞ ﻓﻼﻧﺎﹰ‪ ،‬ﻟﻜﺎﻥ ﻫﺬﺍ ﻭﻋﺪﺍ ﻣﻨﻪ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻭﻟﻮ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻗﺎﺗ ﹲﻞ‬
‫ﻓﻼﻥ ﻟﻮﺟﺐ – ﻫﻨﺎ – ﺃﻥ ﻳﻨﻈﺮ ﰲ ﻗﺮﺍﺋﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ؛ ﻷﻧ‪‬ﻪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺇﻗﺮﺍﺭﺍ ﻣﻨﻪ ﺑﺄﻧ‪‬ﻪ‬
‫ﻗﺪ ﻓﻌﻞ ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻭﻋﺪﺍ ﺑﺄﻧ‪‬ﻪ ﺳﻴﻔﻌﻞ")‪.(3‬‬
‫ﻭﻗﺪ ﺃﺑﺎﻥ ﻭﺃﻭﺿﺢ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﻓﻬﻢ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳋﻄﺎﺏ ﺩﻭﺭ‬
‫ﺍﻟﻘﺮﻳﻨﺔ ﰲ ﺇﻇﻬﺎﺭ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻛﻼﻡ ﺍﳌﺘﻜﻠﹼﻢ ﺻﺎﺣﺐ ﺍﳋﻄﺎﺏ ﺣﻴﺚ ﺃﻓﺼﺢ ﻗﺎﺋﻼ‪ ":‬ﺇﻧ‪‬ﻪ ﺇﻥ‬
‫ﻛﺎﻥ ﻧﺼ‪‬ﺎ ﻻ ﳛﺘﻤﻞ ﻛﻔﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺇﻥ ﺗﻄﺮ‪‬ﻕ ﺇﻟﻴﻪ ﺍﻻﺣﺘﻤﺎﻝ ﻓﻼ ﻳﻌﺮﻑ ﺍﳌﺮﺍﺩ ﻣﻨﻪ‬
‫ﺣﻘﻴﻘﺔ ﺇﻟﹼﺎ ﺑﺎﻧﻀﻤﺎﻡ ﺍﻟﻘﺮﻳﻨﺔ ﺇﱃ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﻟﻘﺮﻳﻨﺔ ﺇﻣ‪‬ﺎ ﻟﻔﻆ ﻣﻜﺸﻮﻑ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﻭﺁﺗﻮﺍ‬
‫ﺣﻘﹼﻪ ﻳﻮﻡ ﺣﺼﺎﺩﻩ "‪ ،‬ﻭﺍﳊ ‪‬ﻖ ﻫﻮ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺇﺣﺎﻟﺔ ﻋﻠﻰ ﺩﻟﻴﻞ ﺍﻟﻌﻘﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬‬
‫ﻭﺍﻟﺴﻤﻮﺍﺕ ﻣﻄﻮﻳﺎﺕ ﺑﻴﻤﻴﻨﻪ "‪ ،‬ﻭﻛﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ":‬ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﺑﲔ ﺇﺻﺒﻌﲔ ﻣﻦ‬
‫ﺃﺻﺎﺑﻊ ﺍﻟﺮﲪﻦ"‪ ،‬ﻭﺇﻣ‪‬ﺎ ﻗﺮﺍﺋﻦ ﺃﺣﻮﺍﻝ ﻣﻦ ﺇﺷﺎﺭﺍﺕ‪ ،‬ﻭﺭﻣﻮﺯ‪ ،‬ﻭﺣﺮﻛﺎﺕ‪ ،‬ﻭﺳﻮﺍﺑﻖ ﻭ ﻟﻮﺍﺣﻖ‬
‫ﻻ ﺗﺪﺧﻞ ﲢﺖ ﺍﳊﺼﺮ ﻭ ﺍﻟﺘﺨﻤﲔ ﳜﺘﺺ ﺑﺈﺩﺭﺍﻛﻬﺎ ﺍﳌﺸﺎﻫﺪ ﳍﺎ )‪ (...‬ﺃﻭ ﻣﻊ ﻗﺮﺍﺋﻦ ﻣﻦ‬
‫ﺫﻟﻚ ﺍﳉﻨﺲ ﻭﻣﻦ ﺟﻨﺲ ﺁﺧﺮ ﺣ‪‬ﺘﻰ ﺗﻮﺟﺐ ﻋﻠﻤﺎ ﺿﺮﻭﺭﻳ‪‬ﺎ ﺑﻔﻬﻢ ﺍﳌﺮﺍﺩ‪ ،‬ﺃﻭ ﺗﻮﺟﺐ ﻇﻨ‪‬ﺎ ")‪.(4‬‬
‫ﻟﻘﺪ ﻛﺸﻒ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻨﻘﺎﺏ ﻋﻦ ﺣﻘﻴﻘﺘﲔ ﻣﻬﻤ‪‬ﺘﲔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻐﻔﻞ ﻋﻨﻬﻤﺎ‪:‬‬
‫ــــــــــ‬
‫)‪(1‬ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺎﺕ ﻣﻔﺎﻫﻴﻤﻬﺎ ﻭ ﺗﻄﺒﻴﻘﺎ‪‬ﺎ‪ ،‬ﺳﻌﻴﺪ ﺑﻨﻜﺮﺍﺩ‪ ،‬ﺹ‪.167‬‬
‫)‪(2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.168‬‬
‫)‪(3‬ﺷﺮﺡ ﻋﻴﻮﻥ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻓﻀﺎﻝ ﺍ‪‬ﺎﺷﻌﻲ‪ ،‬ﲢـ‪ :‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺳﻠﻴﻢ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﻁ‪1‬‬
‫ﺳﻨﺔ‪، 2007‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.33‬‬
‫)‪(4‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.340-399/1 ،‬‬

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‫‪ -1‬ﻣﺆﺩ‪‬ﻯ ﺍﳊﻘﻴﻘﺔ ﺍﻷﻭﱃ ﺃ ﹼﻥ ﻏﻴﺎﺏ ﺍﻻﺣﺘﻤﺎﻝ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﺣﻼﻝ ﺍﳌﻌﲎ ﺍﻟﻮﺍﺣﺪ‬
‫ﻣﻜﺎﻧﻪ ﻻ ﻳﻌﻄﻲ ﻟﻠﻘﺮﻳﻨﺔ ﺩﻭﺭﺍ ﻟﻼﺳﺘﻨﺠﺎﺩ ‪‬ﺎ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺍﻻﺳﺘﻨﺠﺎﺩ ﳛﺼﻞ ﻋﻨﺪ ﺗﻌﺪ‪‬ﺩ‬
‫ﺩﻻﻻﺕ ﺍﳋﻄﺎﺏ ﻭﻋﻨﺪ ﻋﺪﻡ ﺑﻴﺎﻥ ﺍﳌﻘﺼﻮﺩ؛ ﻟﺬﻟﻚ ﻧﻠﻔﻴﻪ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻳﺆﻛﹼﺪ‬
‫ﻋﻠﻰ ﺃ ﹼﻥ " ﻛ ﹼﻞ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﻋﺒﺎﺭﺓ ﻣﻮﺿﻮﻋﺔ ﰲ ﺍﻟﻠﻐﺔ ﻓﺘﺘﻌﻴ‪‬ﻦ ﻓﻴﻪ ﺍﻟﻘﺮﺍﺋﻦ")‪.(1‬‬
‫‪ -2‬ﺃﻣ‪‬ﺎ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺘﺘﻤﺜﻞ ﰲ ﺿﺮﻭﺭﺓ ﺇﺣﺎﻃﺔ ﺭﺟﻞ ﺍﻟﻔﻜﺮ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ‬
‫ﻗﺒﻞ ﺃﻥ ﻳﺼﺪﺭ ﻣﻨﻪ ﺃﻱ ﻗﺮﺍﺭ ﻣﻌﺮﰲ ﺃﻭ ﺗﻜﻠﻴﻔﻲ‪.‬‬
‫ﺃ‪ -‬ﺍﻟﻘﺮﻳﻨﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻠﺴﺎﱐ ﻧﻔﺴﻪ‪ ،‬ﻛﺄﻥ ﺗﻜﻮﻥ‬
‫ﻟﻔﻈﺎ ﻣﻜﺸﻮﻓﺎ ﻣﺼﺮ‪‬ﺣﺎ ﺑﻪ ﰲ ﺍﳋﻄﺎﺏ‪.‬‬
‫ﺏ‪-‬ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻘﻠﻴﺔ ﻳﺘ ‪‬ﻢ ﺇﺩﺭﺍﻛﻬﺎ ﺑﻮﺍﺳﻄﺔ ﺇﻋﻤﺎﻝ ﺍﻟﻌﻘﻞ ﲟﺰﻳﺪ ﺗﺪ‪‬ﺑﺮ ﻟﻠﻮﺻﻮﻝ ﺇﱃ‬
‫ﺍﳌﺮﺍﺩ‪.‬‬
‫ﺙ‪ -‬ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺣﺎﻟﻴﺔ ﺃﻛﺜﺮ ﻣﺎ ﺗﻌﺘﻤﺪ ﻭﺗﻌﻮ‪‬ﻝ ﻋﻠﻰ ﺍﳌﺸﺎﻫﺪﺓ‪ ،‬ﻭﻣﺎ ﻳﺘﺒﻊ ﺍﳋﻄﺎﺏ ﻣﻦ‬
‫ﺇﺷﺎﺭﺍﺕ ﻭﺭﻣﻮﺯ‪.‬‬
‫ﻓﺎﻟﻔﺤﺺ ﺍﳋﺒﲑ ﺍﻟﺬﻱ ﻃﺮﺣﻪ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﺍﻏﺘﺪﻯ ﺭﺩﻓﺎ ﻣﻌﻴﻨﺎ ﻋﻠﻰ ﺗﺮﺟﻴﺢ ﺍﻟﺪﻻﻟﺔ‬
‫ﺍﳌﻘﺼﻮﺩﺓ ﻭﻛﺸﻒ ﺧﺒﺎﻳﺎ ﺍﻹﻧﺒﺎﺀ‪ ،‬ﻓﻤﺎ ﻻﺡ ﰲ ﺍﳋﻄﺎﺏ ﺍﳌﻨﺠﺰ ﻻ ﺳﺒﻴﻞ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺇﻟﹼﺎ‬
‫ﲟﻨﺒ‪‬ﺊ ﻓﻌﻠﻲ ﻣﻌﺘﺮﻑ ﺑﻪ ﻳﻜﻮﻥ ﺩﻟﻴﻼ ﻳﺮﻛﻦ ﺇﻟﻴﻪ ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﳉﺪﻝ ﻭ ﺍﻻﻟﺘﺒﺎﺱ ﺍﻟﺪﻻﱄ‬
‫ﻭ ﺍﻟﺘﻮﺍﺻﻠﻲ ‪،‬ﻭﰲ ﺍﻟﻐﺎﻟﺐ ﺍﻷﻧﲔ ﻭ ﺍﻟﺼﺪﺍﻡ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﰲ ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ‪-‬‬
‫ﻧﺎﺟﻢ ﻋﻦ ﺇﻏﻔﺎﻝ ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﺃﻭ ﺗﻮﻇﻴﻔﻬﺎ ﺑﻄﺮﻳﻘﺔ ﻏﲑ ﻣﺮﺿﻴ‪‬ﺔ‪.‬‬
‫ﻭﻳﺮﺟﻊ ﺑﻮﺍﺩﺭ ﺗﻘﺴﻴﻢ ﺍﻟﻘﺮﻳﻨﺔ –ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ‪ -‬ﺇﱃ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ‪ ،‬ﻓﻘﺪ ﻗﺴ‪‬ﻤﻬﺎ‬
‫)‪(2‬‬
‫ﺇﱃ ﺃﺭﺑﻊ ﻗﺮﺍﺋﻦ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.340-339/1 ،‬‬
‫)‪ (2‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﳉﻮﻳﲏ‪.415/1 ،‬‬

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 ‫‪-1‬ﻗﺮﻳﻨﺔ ﺍﳊﺎﻝ‪:‬‬
‫ﺗﺸﺒﻪ ﺳﻴﺎﻕ ﺍﳊﺎﻝ ﺍﻟﺬﻱ ﲢﺪ‪‬ﺙ ﻋﻨﻪ ﻓﲑﺙ ﰲ ﻧﻈﺮﻳ‪‬ﺔ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﻫﻲ ﺍﻟﻈﺮﻭﻑ‬
‫ﻭﺍﳌﻼﺑﺴﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﺼﺎﺣﺐ ﺍﻟﻨﺺ ﻭﺍﳊﺪﺙ ﺍﻟﻜﻼﻣﻲ)‪ ،(1‬ﻓﺎﳌﺘﺄﻣ‪‬ﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬‬
‫ﻥ ﺍﷲ ﻣﻌﻨﺎ‬ ‫ﺛﺎﻧﻲ ﺍﺛﻨﻴﻦ ﺇﺫ ﻫﻤﺎ ﻓﻲ ﺍﻟﻐﺎﺭ ﺇﺫ ﻳﻘﻮﻝ ﻟﺼﺎﺣﺒﻪ ﻻ ﺗﺤﺰﻥ ﺇ ﹼ‬
‫")‪،(2‬ﻳﺪﺭﻙ ﻋﻦ ﻃﺮﻳﻖ ﻗﺮﻳﻨﺔ ﺍﳊﺎﻝ ﺃﻭ ﺳﻴﺎﻕ ﺍﳌﻮﻗﻒ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﺑﺼﺎﺣﺒﻪ ﰲ ﺍﻟﻨﺺ ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ‬
‫ﺍﻟﺼﺪ‪‬ﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﱪ ﺍﻟﺸﺎﻃﱯ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﻣﻼﻙ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻳﻘﻮﻝ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ":‬ﻭﺟﻮﻩ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻜﻦ ﺿﺎﺑﻄﻬﺎ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﻫﻲ ﻣﻼﻙ‬
‫ﺍﻟﺒﻴﺎﻥ")‪.(3‬‬
‫‪-2‬ﻗﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ‪:‬‬
‫ﻱ ﺧﻄﺎﺏ ﺇﺑﻼﻏﻲ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﻴﺎﻕ ﺣﺎﺿﺮﺍ‬ ‫ﻳﺮﻛﹼﺰ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺃﺛﻨﺎﺀ ﻗﺮﺍﺀ‪‬ﻢ ﻷ ‪‬‬
‫ﻟﺘﺠﻨ‪‬ﺐ ﺃﻱ ﺍﻧﺰﻳﺎﺡ ﺩﻻﱄ ﻭ ﺃﻱ ﺗﺄﻭﻳﻞ ﻣﻨﺤﺮﻑ‪ ،‬ﻓﺎﺳﺘﻤﺴﺎﻛﻬﻢ ﺑﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺮﺻﻬﻢ‬
‫ﺍﻟﺸﺪﻳﺪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﺣﺘ‪‬ﻰ ﺃﻧ‪‬ﻪ ﻳﻜﺎﺩ ﻳﻐﻠﺐ ﻋﻠﻰ ﲝﺜﻬﻢ ﻭﻣﻨﻬﺠﻬﻢ‬
‫ﺃ ﹼﻥ "ﺍﻟﺪﻻﻟﺔ ﰲ ﻛ ﹼﻞ ﻣﻮﺿﻊ – ﺇﻧ‪‬ﻤﺎ ﺗﺘﺤﻘﹼﻖ – ﲝﺴﺐ ﺍﻟﺴﻴﺎﻕ ")‪.(4‬‬
‫ﻭﻋﻠﻰ ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‪‬ﺭ ﻭﺍﳌﻨﺤﻰ ﺍﻟﻔﻜﺮﻱ ﻇﻬﺮ ﺃﻧ‪‬ﻬﻢ ﻻ ﻳﺮﻛﹼﺰﻭﻥ ﺟﻬﺪﻫﻢ ﰲ ﺗﻔﺴﲑ‬
‫ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻌﺠﻤﻲ‪ ،‬ﻭﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺍﻟﺼﺮﰲ ﻓﺤﺴﺐ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﺮﺩﻓﻮﻥ ﺇﻟﻴﻬﺎ ﻣﺒﺪﺃ‬
‫ﺍﻟﺴﻴﺎﻕ؛ ﻷ ﹼﻥ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺗﻜﺸﻒ ﺍﳌﻌﲎ ﺍﻟﺴﻄﺤﻲ ﻭ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﰲ ﺣﲔ ﺍﻟﺴﻴﺎﻕ‬
‫ﻳﻜﺸﻒ ﺍﳌﻌﲎ ﺍﳌﺨﺒﻮﺀ ﻭ ﺍﳌﻘﺼﻮﺩ ﻟﻠﻤﺘﻜﻠﻢ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ‪ ":‬ﻭﺍﻟﺴﻴﺎﻕ ﻳﺮﺷـﺪ ﺇﱃ‬
‫ــــــــــ‬
‫)‪ (1‬ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﻋﻨﺪ ﻓﲑﺙ‪ ،‬ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪ ،‬ﺗﺮ‪:‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﳎﺎﻫﺪ‪ ،‬ﳎﻠﺔ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻌﺪﺩ‪،78‬‬
‫ﺧﺮﻳﻒ‪ 1994‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.36-25‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺍﻵﻳﺔ‪.40:‬‬
‫)‪ (3‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.271/3 ،‬‬
‫)‪ (4‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪.12/6 ،‬‬

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 ‫ﺗﺒﻴﲔ ﺍ‪‬ﻤﻞ ﻭﺗﻌﻴﲔ ﺍﶈﺘﻤﻞ ﻭﺍﻟﻘﻄﻊ ﺑﻌﺪﻡ ﺍﺣﺘﻤﺎﻝ ﻏﲑ ﺍﳌﺮﺍﺩ ﻭﲣﺼﻴﺺ ﺍﻟﻌﺎﻡ ﻭﺗﻘﻴﻴﺪ ﺍﳌﻄﻠﻖ‬
‫ﻭ ﺗﻨﻮ‪‬ﻉ ﺍﻟﺪﻻﻟﺔ ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﺪ‪‬ﺍﻟﺔ ﻋﻠﻰ ﻣﺮﺍﺩ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﻓﻤﻦ ﺃﳘﻠﻪ ﻏﻠﻂ ﰲ‬
‫ﻧﻈﺮﻩ‪ ،‬ﻭﻏﺎﻟﻂ ﰲ ﻣﻨﺎﻇﺮﺍﺗﻪ‪ ،‬ﻓﺎﻧﻈﺮ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﺫﻕ ﺇﻧ‪‬ﻚ ﺃﻧﺖ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻜﺮﱘ " ﻛﻴﻒ‬
‫ﲡﺪ ﺳﻴﺎﻗﻪ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺍﻟﺬﻟﻴﻞ ﺍﳊﻘﲑ ")‪.(1‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﺇﳌﺎﺣﺎﺕ ﻋﺪﺓ ﻟﻌ ﹼﻞ ﻣﻦ ﺃﳘﹼﻬﺎ ﺃ ﹼﻥ‬
‫ﺍﻟﺴﻴﺎﻕ ﻟﻴﺲ ﳎﺮﺩ ﺣﺎﻟﺔ ﻟﻔﻆ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻛﻤﺎ ﻗﺎﻝ ﻓﺎﻥ ﺩﻳﻚ " ﻣﺘﻮﺍﻟﻴﺔ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻠﻔﻆ ")‪.(2‬‬
‫ﻭﺑﻮﺍﺩﺭ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺴﻴﺎﻕ ﺑﻮﺻﻔﻪ ﻋﻨﺼﺮﺍ ﻓﻌ‪‬ﺎﻻ ﻭ ﻣﺼﻄﻠﺤﺎ ﻓﻨ‪‬ﻴﺎ ﺗﻌﻮﺩ ﺟﺬﻭﺭﻩ ﺇﱃ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺬﻱ ﻋﻘﺪ ﺑﺎﺑﺎ ﰲ ﺭﺳﺎﻟﺘﻪ ﺃﲰﺎﻩ " ﺑﺎﺏ ﺍﻟﺼﻨﻒ ﻳﺒﻴ‪‬ﻦ ﺳﻴﺎﻗﻪ ﻣﻌﻨﺎﻩ ")‪ ،(3‬ﻭﺍﻟﻔﺼﻮﻝ‬
‫ﺍﻟﱵ ﺧﺼ‪‬ﺼﻬﺎ ﻭﻋﺮﺽ ﻓﻴﻬﺎ ﺗﺼﻮﺭﻩ ﺍﻷﺻﻮﱄ ﻗﺎﺋﻤﺔ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺍﳍﺎﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﰲ ﺍﻟﻐﺎﻟﺐ ﻻ ﻳﺼﺮ‪‬ﺡ ﺑﻠﻔﻈﻪ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﻜﺘﻔﻲ ﺑﺘﻠﻤﻴﺤﺎﺕ ﻭ ﺇﺷﺎﺭﺍﺕ ﺗﺪ ﹼﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ‬
‫ﺗﻮﺻﻴﻒ ﻧﺴﻖ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﻠﻐﻮﻱ ﻋﻨﺪ ﺍﻟﻌـﺮﺏ ﻗﻮﻟﻪ‪ ":‬ﻭﺗﺒﺘﺪﺉ – ﺃﻱ ﺍﻟﻌـﺮﺏ – ﺍﻟﺸﻲﺀ‬
‫ﻣﻦ ﻛﻼﻣﻬﺎ ﻳﺒﻴ‪‬ﻦ ﺃﻭ‪‬ﻝ ﻟﻔﻈﻬﺎ ﻓﻴﻪ ﻋﻦ ﺁﺧﺮﻩ‪ ،‬ﻭﺗﺒﺘﺪﺉ ﺍﻟﺸ‪‬ﻲﺀ ﻳﺒﻴ‪‬ﻦ ﺁﺧﺮ ﻟﻔﻈﻬﺎ ﻣﻨﻪ ﻋﻦ‬
‫ﺃﻭ‪‬ﻟﻪ ")‪.(4‬‬
‫ﻭﳛﻴﻞ ﻫﺬﺍ ﺍﻹﺩﺭﺍﻙ ﺍﳌﺒﻜﹼﺮ ﻟﻔﻜﺮﺓ ﺍﻟﺴﻴﺎﻕ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻷﺻﻮﱄ ﻛﺎﻥ ﺩﺍﺋﻤﺎ ﻳﻌﺘﱪ ﺍﻟﺴﻴﺎﻕ‬
‫ﻗﻴﻤﺔ ﻣﺮﺟﻌﻴﺔ ﻟﻔﻬﻢ ﺍﻟﻨﺺ‪ ،‬ﻭﺃﻱ ﺇﳘﺎﻝ ﳍﺎﺗﻪ ﺍﻟﻘﻴﻤﺔ ﻳﺼﺎﺣﺒﻪ ﻣﻐﺎﻟﻄﺎﺕ ﻭﺍﳓﺮﺍﻓﺎﺕ ﻋﻠﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺘﺄﻭﻳﻞ‪ .‬ﻭﻗﺪ ﻋﺪﻝ ﺍﻟﺸﺎﻃﱯ ﻋﻦ ﻟﻔﻆ ﺍﻟﺴﻴﺎﻕ ﺇﱃ ﻟﻔﻆ ﺍﳌﺴﺎﻕ ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﺳﻴﺎﻕ‬
‫ﺍﻟﻨﺺ ﻭﺳﻴﺎﻕ ﺍﳌﻮﻗﻒ‪ ،‬ﻭﺃﻛﹼﺪ ﺿﺮﻭﺭﺓ ﻭ ﺣﺘﻤﻴﺔ ﺍﻻﺳﺘﻨﺠﺎﺩ ﺑﻪ ﻟﻔﻬﻢ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺎﺭﻉ ﻳﻘﻮﻝ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ":‬ﺍﳌﺴﺎﻗﺎﺕ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ ﻭ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻟﻨﻮﺍﺯﻝ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻠﻮﻡ‬
‫ــــــــــ‬
‫)‪ (1‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﺹ‪.217‬‬
‫)‪ (2‬ﺍﻟﻨﺺ ﻭ ﺍﻟﺴﻴﺎﻕ ﺍﺳﺘﻘﺼﺎﺀ ﺍﻟﺒﺤﺚ ﰲ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻻﱄ ﻭ ﺍﻟﺘﺪﺍﻭﱄ‪ ،‬ﻓﺎﻥ ﺩﻳﻚ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻗﻨﻴﲏ‪ ،‬ﺃﻓﺮﻳﻘﻴﺎ‬
‫ﺍﻟﺸﺮﻕ‪ ،‬ﻁ‪ ،2000‬ﺍﳌﻐﺮﺏ‪ ،‬ﺹ‪.256‬‬
‫)‪ (3‬ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺹ‪.52‬‬
‫)‪ (4‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.52‬‬

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‫ﰲ ﻋﻠﻢ ﺍﳌﻌﺎﱐ ﻭ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﺎﻝ ﻣﻦ ﺍﳌﺴﺘﻤﻊ ﻭ ﺍﳌﺘﻔﻬ‪‬ﻢ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺃﻭ‪‬ﻝ‬
‫ﺍﻟﻜﻼﻡ ﻭ ﺁﺧﺮﻩ ﲝﺴﺐ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﻣﺎ ﺍﻗﺘﻀﺎﻩ ﺍﳊﺎﻝ ﻓﻴﻬﺎ‪ ،‬ﻻ ﻳﻨﻈﺮ ﰲ ﺃﻭ‪‬ﳍﺎ ﺩﻭﻥ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﻻ‬
‫ﰲ ﺁﺧﺮﻫﺎ ﺩﻭﻥ ﺃﻭ‪‬ﳍﺎ‪...‬ﻭﻻ ﳏﻴﺺ ﻟﻠﻤﺘﻔﻬ‪‬ﻢ ﻋﻦ ﺭﺩ ﺁﺧﺮ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺃﻭ‪‬ﻟﻪ‪ ،‬ﻭﺃﻭ‪‬ﻟﻪ ﻋﻠﻰ‬
‫ﺁﺧﺮﻩ‪ ،‬ﻭﺇﺫ ﺫﺍﻙ ﳛﺼﻞ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺎﺭﻉ ﰲ ﻓﻬﻢ ﺍﳌﻜﻠﻒ ")‪.(1‬‬
‫ﻭﻳﺘﻀﺎﻡ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻟﻔﻆ ﺍﻟﺴﻴﺎﻕ ﻣﻊ ﻟﻔﻆ ﺍﻟﺴﺒﺎﻕ‪ ،‬ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﻳﻔﻬﻢ ﺃ ﹼﻥ ﺍﻟﺴﺒﺎﻕ ﻣﺎ‬
‫ﺳﺒﻖ ﺇﱃ ﺍﻟﺬﻫﻦ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﻹﺷﻜﺎﻝ ﺃﻭ ﺍﳊﻜﻢ‪ ،‬ﻭﺍﻟﺴﻴﺎﻕ ﻣﺎ ﺳﻴﻖ ﻣﻦ ﺃﺟﻠﻪ ﺍﻟﻨﺺ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﻌﻄﹼﺎﺭ ﰲ ﺣﺎﺷﻴﺘﻪ‪ ":‬ﻭ ﻗﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ ﻫﻲ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﻻﺣﻖ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﺪ‪‬ﺍﻝ ﻋﻠﻰ‬
‫ﺧﺼﻮﺹ ﺍﳌﻘﺼﻮﺩ ﺃﻭ ﺳﺎﺑﻘﻪ‪ ،‬ﻭﺃ ‪‬ﻣﺎ ﻗﺮﻳﻨﺔ ﺍﻟﺴﺒﺎﻕ – ﺑﺎﻟﺒﺎﺀ ﺍﳌﻮﺣﺪﺓ – ﻓﻬﻲ ﺩﻻﻟﺔ ﺍﻟﺘﺮﻛﻴﺐ‬
‫ﻋﻠﻰ ﻣﻌﲎ ﻳﺴﺒﻖ ﺇﱃ ﺍﻟﻔﻬﻢ ﻣﻨﻪ ﻣﻊ ﺍﺣﺘﻤﺎﻝ ﺇﺭﺍﺩﺓ ﻏﲑﻩ ﻭﺗﺴﻤ‪‬ﻰ ﺩﻻﻟﺔ ﺍﻟﺴﺒﺎﻕ")‪(2‬ﻭﺍﻷﺧﺮﻯ‬
‫ﺩﻻﻟﺔ ﺍﻟﺴﻴﺎﻕ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﺍﳌﻔﻜﹼﺮ ﺍﻷﺻﻮﱄ ﱂ ﻳﻐﻔﻞ ﺍﻟﺒﺘﺔ ﻋﻦ ﺩﻭﺭ ﻭﻣﻬﺎﻡ ﺍﻟﺴﻴﺎﻕ ﰲ ﺇﺑﺎﻧﺔ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﻫﻲ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺗﺆﻛﹼﺪ ﻭ ﺗﺴﺘﺮﺳﻞ ﺣﻮﳍﺎ ﺍﻟﻜﻼﻡ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻓﻘﺪ ﺍﻋﺘﱪﺕ‬
‫ﺍﻟﺴﻴﺎﻕ ﻧﺼﺎ ﺁﺧﺮ‪ ،‬ﺃﻭ ﻧﺼﺎ ﻣﺼﺎﺣﺒﺎ ﻟﻠﻨﺺ ﺍﻟﻈﺎﻫﺮ)‪ ،(3‬ﻭﰲ ﻫﺬﺍ ﺇﳌﺎﺡ ﺇﱃ ﻭﺟﻮﺩ ﺧﻄﺎﺑﲔ‬
‫ﺧﻄﺎﺏ ﻣﺘﻮﺍﺭﻱ ﺃﻭ ﻣﺴﻜﻮﺕ ﻋﻨﻪ‪ ،‬ﻭ ﺧﻄﺎﺏ ﻣﻠﻔﻮﻅ‪.‬‬
‫‪-3‬ﻗﺮﻳﻨﺔ ﺍﻹﲨﺎﻉ‪:‬‬
‫ﻧﺒ‪‬ﻪ ﻋﻠﻴﻬﺎ ﲨﻴﻊ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻭﻻ ﺍﺧﺘﻼﻑ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﻗﺮﻳﻨﺔ ﻣﻨﻔﺼﻠﺔ ﺗﺒﻴ‪‬ﻦ ﺍﳌﺮﺍﺩ ﻭﺗﻌﻴ‪‬ﻨﻪ‬
‫ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﺸﺮﻳﻌﺔ؛ ﻷ ﹼﻥ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﻣﻌﲎ ﺳﻘﻴﻢ ﺃﻭ ﺿﻼﻟﺔ ﻏﲑ ﻣﺘﺤﻘﹼﻖ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﺑﺪﻟﻴﻞ ﺍﻟﻨﺺ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.414-413/3 ،‬‬
‫)‪ (2‬ﺣﺎﺷﻴﺔ ﺍﻟﺸﻴﺦ ﺣﺴﻦ ﺑﻦ ﳏﻤﻮﺩ ﺍﻟﻌﻄﺎﺭ ﻋﻠﻰ ﺷﺮﺡ ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﶈﻠﻲ ﻋﻠﻰ ﻣﱳ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﺇﻣﺎﻡ ﺗﺎﺝ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.30/1 ،‬‬
‫)‪ (3‬ﺍﻟﻨﺺ ﻭ ﺍﻟﺴﻴﺎﻕ ﺍﺳﺘﻘﺼﺎﺀ ﺍﻟﺒﺤﺚ ﰲ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻻﱄ ﻭ ﺍﻟﺘﺪﺍﻭﱄ‪،‬ﻓﺎﻥ ﺩﻳﻚ‪،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻗﻨﻴﲏ‬
‫ﺹ‪.256‬‬

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 ‫‪-4‬ﻗﺮﻳﻨﺔ ﻋﻘﻠﻴﺔ‪:‬‬
‫ﻫﻲ ﺩﻻﻟﺔ ﻣﺪﺭﻛﺔ ﻋﻦ ﻃﺮﻳﻖ ﺇﻋﻤﺎﻝ ﺍﻟﻌﻘﻞ ﻭﲢﺮﻳﻚ ﺁﻟﻴﺎﺕ ﺍﻟﻔﻬﻢ ﻭ ﺍﻟﺘﻤﺜﹼﻞ‪ ،‬ﲝﻴﺚ ﺃ ﹼﻥ‬
‫ﺍﻟﺬﻫﻦ ﻳﻨﺼﺮﻑ ﺑﻮﺍﺳﻄﺘﻬﺎ ﺇﱃ ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﻗﺪ ﺃﳌﺢ ﺇﱃ ﻫﺬﺍ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ‬
‫ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻘﺮﺍﺋﻦ ﻓﻴﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺁﻧﻔﺎ‪.‬‬
‫ﺑﻘﻲ ﰲ ﻣﻘﺎﻡ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﺮﻳﻨﺔ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺃ ﹼﻥ ﺍﻷﺻﻮﻟﻴﲔ ﱂ ﻳﻠﺘﺰﻣﻮﺍ ﻃﺮﻳﻘﺔ ﻭﺍﺣﺪﺓ ﰲ‬
‫ﺗﻘﺴﻴﻢ ﺍﻟﻘﺮﺍﺋﻦ ﻭﺇﻧ‪‬ﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻓﺄﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻣﺜﻠﻤﺎ ﺃﺷﺮﻧﺎ ﺁﻧﻔﺎ ﺍﺭﺗﻀﻰ ﺗﺼﻨﻴﻔﺎ ﺛﻼﺛﻴﺎ‬
‫ﻳﺸﻤﻞ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻘﺮﻳﻨﺔ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻭﻗﺪ ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‬
‫ﺑﻘﻮﻟﻪ‪":‬ﺇ ﹼﻥ ﺍﻟﻘﺮﻳﻨﺔ ﻏﲑ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻰ ﺍﻟﻠﻔﻈﻴﺔ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﺩﻻﻟﺔ ﺍﳊﺎﻝ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ‬
‫ﻋﻘﻠﻴ‪‬ﺔ")‪.(1‬‬
‫ﰲ ﺣﲔ ﺍﳉﻮﻳﲏ –ﻣﻦ ﻗﺒﻞ‪ -‬ﺍﺭﺗﻀﻰ ﺗﻘﺴﻴﻤﺎ ﺭﺑﺎﻋﻴﺎ‪ :‬ﻗﺮﻳﻨﺔ ﺍﳊﺎﻝ‪ ،‬ﻗﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻗﺮﻳﻨﺔ‬
‫ﺍﻹﲨﺎﻉ‪ ،‬ﻗﺮﻳﻨﺔ ﻋﻘﻠﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻻ ﳜﺮﺝ ﻋﻦ ﺃﻣﺮﻳﻦ‪ ،‬ﺍﻷﻭ‪‬ﻝ ﺣﺎﱄ ﻭﺍﻟﺜﺎﱐ‬
‫ﻟﻔﻈﻲ‪ ،‬ﻭﻋﻨﺪ ﺗﻔﺤ‪‬ﺺ ﺑﻌﺾ ﺍﳌﺪﻭ‪‬ﻧﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ ﻧﻠﻤﺲ ﺗﺒﻨ‪‬ﻲ ﺗﻘﺴﻴﻤﺎﺕ ﺃﺧﺮﻯ‪ ،‬ﻓﻔﺨﺮ‬
‫)‪(2‬‬
‫ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮﺍﺯﻱ ﰲ ﺍﶈﺼﻮﻝ ﻗﺴ‪‬ﻤﻬﺎ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫‪-‬ﺍﻷﻭ‪‬ﻝ ﻗﺮﺍﺋﻦ ﺣﺎﻟﻴﺔ‪ :‬ﻭﺗﺸﻤﻞ ﺣﺎﻝ ﺍﳌﺘﻜﻠﹼﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﳍﻴﺌﺎﺕ‬
‫ﺍﳌﺨﺼﻮﺻﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻪ‪ ،‬ﻭﺧﺼﻮﺹ ﺍﻟﻮﺍﻗﻌﺔ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﳋﻄﺎﺏ‪.‬‬
‫‪-‬ﺍﻟﺜﺎﱐ ﻗﺮﺍﺋﻦ ﻣﻘﺎﻟﻴﺔ‪ :‬ﻭﻫﻲ ﻣﺎ ﻳﺬﻛﺮﻩ ﺍﳌﺘﻜﻠﹼﻢ ﰲ ﻛﻼﻣﻪ ﳑ‪‬ﺎ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﻣﺮﺍﺩﻩ‪.‬‬
‫)‪(3‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺘﻠﻤﺴﺎﱐ ﺣﺼﺮﻫﺎ ﰲ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻣﻴﺰﺍﻥ ﺍﻷﺻﻮﻝ ﰲ ﻧﺘﺎﺋﺞ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﻋﻼﺀ ﺍﻟﺪﻳﻦ‪ ،‬ﲢـ‪:‬ﳏﻤﺪ ﺯﻛﻲ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﺟﺎﻣﻌﺔ ﻗﻄﺮ‪ ،‬ﻁ‪1‬‬
‫‪ ،1984‬ﺍﻟﺪﻭﺣﺔ‪ ،‬ﺹ‪.285‬‬
‫)‪ (2‬ﺍﶈﺼﻮﻝ‪ ،‬ﺍﻟﺮ‪‬ﺍﺯﻱ‪. 332/1 ،‬‬
‫)‪ (3‬ﻣﻔﺘﺎﺡ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺑﻨﺎﺀ ﺍﻟﻔﺮﻭﻉ ﻋﻠﻰ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﺘﻠﻤﺴﺎﱐ‪ ،‬ﲢـ‪:‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ ‪ ،1983‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.53-52‬‬

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 ‫‪-1‬ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﻠﻔﻈﻴﺔ‪.‬‬
‫‪-2‬ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻗﻴﺔ‪.‬‬
‫‪-3‬ﺍﻟﻘﺮﻳﻨﺔ ﺍﳋﺎﺭﺟﻴﺔ‪.‬‬
‫ﺃﺭﺍﺩ ﺑﺎﻟﻘﺮﻳﻨﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻣﺒﲎ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻣﺜﹼﻞ ﻟﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﺍﻟﻤﻄﻠﹼﻘﺎﺕ ﻳﺘﺮﺑ‪‬ﺼﻦ‬
‫ﻦ ﺛﻼﺛﺔ ﻗﺮﻭﺀ")‪ ،(1‬ﺣﻴﺚ ﺇ ﹼﻥ ﺍﻟﻘﺮﺀ ﺇﺫﺍ ﲨﻊ ﻋﻠﻰ ﻗﺮﻭﺀ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻄﻬﺮ ﻻ‬ ‫ﺑﺄﻧﻔﺴﻬ ‪‬‬
‫ﺍﳊﻴﺾ‪ .‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻗﻴﺔ ﻓﻘﺼﺪ ‪‬ﺎ ﻣﺎ ﻳﻜﺘﻨﻒ ﺍﻟﺸﻲﺀ ﰲ ﺳﻴﺎﻗﻪ –ﺳﺒﺎﻗﺎ ﺃﻭ ﳊﺎﻗﺎ‪ -‬ﻣﻦ‬
‫ﺩﻻﻻﺕ‪ ،‬ﻭﻗﺪ ﻭﺿ‪‬ﺤﻬﺎ ﺑﺎﺳﺘﺪﻻﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﺍﻣﺮﺃﺓﹰ ﻣﺆﻣﻨﺔﹰ ﺇﻥ ﻭﻫﺒﺖ‬
‫ﻲ ﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺴﺘﻨﻜﺤﻬﺎ ﺧﺎﻟﺼﺔﹰ ﻟﻚ ﻣﻦ ﺩﻭﻥ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻗﺪ‬
‫ﻧﻔﺴ‪‬ﻬﺎ ﻟﻠﻨﺒ ‪‬‬
‫ﻋﻠﻤﻨﺎ ﻣﺎ ﻓﺮﺿﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻲ ﺃﺯﻭﺍﺟﻬﻢ ﻭﻣﺎ ﻣﻠﻜﺖ ﺃﻳﻤﺎﻧﻬﻢ ﻟﻜﻴﻼ ﻳﻜﻮﻥ ﻋﻠﻴﻚ‬
‫ﺣﺮ ‪‬ﺝ ﻭﻛﺎﻥ ﺍﷲ ﻏﻔﻮﺭﺍ ﺭﺣﻴﻤﺎ")‪ ،(2‬ﻓﻘﻮﻟﻪ‪":‬ﺧﺎﻟﺼﺔﹰ ﻟﻚ" ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺧﺘﺼﺎﺹ ﺟﻮﺍﺯ‬
‫ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﺑﻠﻔﻆ ﺍﳍﺒﺔ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﺪﻟﻴﻞ ﺍﻟﺴﺒﺎﻕ‪.‬‬
‫ﻭﻭﺿ‪‬ﺤﻬﺎ ﺃﻳﻀﺎ ﺑﺮ ‪‬ﺩ ﺍﳊﻨﻔﻴﺔ ﻋﻠﻰ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻄﺮﻑ ﺁﺧﺮ ﻣﻦ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﻭﻫﻮ ﺍﻟﺴﻴﺎﻕ‬
‫ﺍﻟﻼﺣﻖ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺇ ﹼﻥ ﺍﻵﻳﺔ ﺳﻴﻘﺖ ﻟﺒﻴﺎﻥ ﺷﺮﻑ ﺍﻟﻨﱯ ﻭﻓﻀﻠﻪ ﻋﻠﻰ ﺃﻣ‪‬ﺘﻪ ﻭﻧﻔﻲ ﺍﳊﺮﺝ ﻋﻨﻪ ﻛﻤﺎ‬
‫ﻚ ﺃ ﹼﻥ ﺫﻟﻚ ﻻ ﳛﺼﻞ ﺑﺈﺑﺎﺣﺔ ﺍﻟﻠﻔﻆ ﻟﻪ‬
‫ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻠﺤﺎﻕ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﻻ ﺷ ‪‬‬
‫ﻭﻣﻨﻌﻪ ﻋﻦ ﻏﲑﻩ‪ ،‬ﺇﺫ ﻟﻴﺲ ﰲ ﺫﻟﻚ ﺷﺮﻑ ﻭﻻ ﺭﻓﻊ ﺣﺮﺝ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﳛﺼﻞ ﺫﻟﻚ ﺑﺈﺳﻘﺎﻁ‬
‫)‪(3‬‬
‫ﺍﻟﻌﻮﺽ ﻋﻨﻪ ﻭﻫﻮ ﺍﳌﻬﺮ‪.‬‬

‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪.228:‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ ،‬ﺍﻵﻳﺔ‪.50:‬‬
‫)‪ (3‬ﻣﻔﺘﺎﺡ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﺍﻟﺘﻠﻤﺴﺎﱐ‪ ،‬ﺹ‪.53‬‬

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‫ﻭﺃﺩﺭﺝ ﺿﻤﻦ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻗﻴﺔ ﺍﻟﻘﺮﺍﺋﻦ ﺍﳊﺎﻟﻴ‪‬ﺔ‪ ،‬ﻓﻘﺎﻝ‪":‬ﻭﺍﻟﻘﺮﺍﺋﻦ ﺍﳊﺎﻟﻴﺔ ﻗﺮﻳﺒﺔ ﻣﻦ‬
‫ﺺ ﺍﻟﻘﺮﻳﻨﺔ‬‫ﺍﻟﺴﻴﺎﻗﻴﺔ")‪ (1‬ﻣﻦ ﻏﲑ ﺃﻥ ﳚﻌﻠﻬﺎ ﻗﺴﻤﺎ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻘﺮﺍﺋﻦ ﻣﺴﺘﻘﻼ ﺑﻨﻔﺴﻪ‪ .‬ﻭﻓﻴﻤﺎ ﳜ ‪‬‬
‫ﺍﻷﺧﲑﺓ ﻭﻫﻲ ﺍﻟﻘﺮﻳﻨﺔ ﺍﳋﺎﺭﺟﻴ‪‬ﺔ ﻓﻘﺪ ﻋﺮ‪‬ﻓﻬﺎ ﺑـ‪ ":‬ﻣﻮﺍﻓﻘﺔ ﺃﺣﺪ ﺍﳌﻌﻨﻴﲔ ﻟﺪﻟﻴﻞ ﻣﻨﻔﺼﻞ ﻋﻦ‬
‫ﻧﺺ ﺃﻭ ﻗﻴﺎﺱ ﺃﻭ ﻋﻤﻞ")‪.(2‬‬
‫)‪(3‬‬
‫ﺃﻣ‪‬ﺎ ﺷﺮﻳﻒ ﺍﳉﺮﺟﺎﱐ ﻓﺎﺭﺗﺄﻯ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻵﰐ‪:‬‬
‫‪-1‬ﺍﻟﻘﺮﻳﻨﺔ ﺍﳊﺎﻟﻴﺔ‪.‬‬
‫‪-2‬ﺍﻟﻘﺮﻳﻨﺔ ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫‪-3‬ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﻠﻔﻈﻴﺔ‪.‬‬
‫ﻭﺗﻮﺿ‪‬ﺢ ﺍﻟﻘﺮﻳﻨﺔ ﺍﳊﺎﻟﻴﺔ ﺑﻘﻮﳍﻢ‪":‬ﺃﻛﻞ ﺍﻟﻜﻤﺜﺮﻯ ﻣﻮﺳﻰ"‪ ،‬ﻓﺈﻥ ﺣﺎﻝ ﻣﻮﺳﻰ ﻭﺍﻟﻜﻤﺜﺮﻯ‬
‫ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﳋﺎﺭﺟﻴﺔ ﺗﺒﻴ‪‬ﻦ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﻭﲤﻴ‪‬ﺰ ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟﺘﻘﺪﱘ‬
‫ﻭﺍﻟﺘﺄﺧﲑ ﻭﻋﺪﻡ ﻇﻬﻮﺭ ﺍﳊﺮﻛﺎﺕ ﺍﻹﻋﺮﺍﺑﻴﺔ‪ .‬ﻭ ﹼﰎ ﺗﻮﺿﻴﺢ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﻠﻔﻈﻴﺔ ﺑﻌﺒﺎﺭﺓ‪ ":‬ﺿﺮﺑﺖ‬
‫ﻣﻮﺳﻰ ﺣﺒﻠﻰ"‪ ،‬ﻓﺘﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﰲ ﺍﻟﻔﻌﻞ ﺗﺒﻴ‪‬ﻦ ﺃ ﹼﻥ ﺍﻟﻀﺎﺭﺏ )ﺣﺒﻠﻰ( ﻭﺍﳌﻀﺮﻭﺏ )ﻣﻮﺳﻰ( ﻋﻠﻰ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﺃ ﹼﻥ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ ﻟﻠﻌﺒﺎﺭﺓ ﻣﺘﻀﻤﻨﺔ ﻟﻈﺎﻫﺮﺓ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ﻭﻛﺬﺍ ﻋﺪﻡ ﻇﻬﻮﺭ‬
‫ﺲ‬
‫ﻋﻼﻣﺎﺕ ﺍﻹﻋﺮﺍﺏ‪.‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﺮﻳﻨﺔ ﺍﳌﻌﻨﻮﻳﺔ ﻓﻴﻤﺜﹼﻞ ﳍﺎ ﺑـ‪":‬ﺿﺮﺏ ﻣﻮﺳﻰ ﻋﻴﺴﻰ"‪ ،‬ﺇ ﹼﻥ ﺃﻣ ‪‬ﻦ ﺍﻟﻠﺒ ﹺ‬
‫ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻔﺎﻋﻞ ﻫﻮ ﻣﻮﺳﻰ ﻭﺍﳌﻔﻌﻮﻝ ﻫﻮ ﻋﻴﺴﻰ‪.‬‬
‫‪ 2-2‬ﻋﺮﻓﻴﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ‪:‬‬
‫ﻟﻔﺖ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺩﻭﺭ ﺍﻟﻌﺮﻑ ﻭﻗﻴﻤﺘﻪ ﰲ ﲢﺪﻳﺪ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺧﺼ‪‬ﺼﻮﺍ ﻟﻪ ﻣﺴﺎﺣﺔ‬
‫ﻳﻌﺮﺿﻮﻥ ﻓﻴﻬﺎ ﺻﻮﺭﻩ ﺍﳌﺘﻌﺪ‪‬ﺩﺓ ﻭﺃﺛﺮﻩ ﰲ ﺇﺑﺎﻧﺔ ﺍﳌﻌﲎ ﻭﰲ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻗﺪ ﹼﰎ ﺍﻟﺘﺸﺪﻳﺪ ﻋﻠﻰ ﺃ ﹼﻥ‬
‫ﺍﻟﻔﺘﻮﻯ ﻭﺍﳌﻌﲎ ﻻﺑ ‪‬ﺪ ﺃﻥ ﻳﺮﺍﻋﻰ ﻓﻴﻬﻤﺎ ﻫﺬﺍ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺘﺨﺎﻃﱯ‪ ،‬ﻭﻻ ﳝﻜـﻦ ﺑﺄﻱ ﺣﺎﻝ ﲢﻘﻴﻖ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.53‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.53‬‬
‫)‪ (3‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﺍﳉﺮﺟﺎﱐ‪ ،‬ﲢـ‪:‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺑﻴﺎﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺪﻳﺎﻥ ﻟﻠﺘﺮﺍﺙ‪) ،‬ﺩﺕ ﻁ(‪ ،‬ﺹ‪.224-223‬‬

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‫ﺗﻮﺍﺻﻞ ﺳﻠﻴﻢ ﺇﻟﹼﺎ ﻣﻦ ﺧﻼﻝ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻌﺮﻑ‪ ،‬ﻭﰲ ﻣﻘﺎﻡ ﺍﺳﺘﻌﺮﺍﺽ ﺇﻣﻜﺎﻧﺎﺗﻪ ﻭﺇﻓﺮﺍﺯﺍﺗﻪ‬
‫ﺍﻟﺪﻻﻟﻴﺔ ﻛﺸﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻋﻦ ﻃﺒﻴﻌﺔ ﺍﻷﻧﻮﺍﻉ ﺍﻟﱵ ﳛﻮﻳﻬﺎ ﺍﻟﻌﺮﻑ ﺍﻻﺳﺘﻌﻤﺎﱄ‪ ،‬ﻓﺄﻭﺟﺪﻭﺍ‬
‫ﺍﻟﻌﺮﻑ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﺍﻟﻌﺮﻑ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﻌﺮﻑ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻌﺮﻑ ﺍﻟﻠﻐﻮﻱ ﻓﻴﻌﺘﺮﻱ ﺍﻷﻟﻔﺎﻅ ﻭ ﺍﻟﺘﺮﺍﻛﻴﺐ‪ ،‬ﻭﻗﺪ ﺃﻭﺿﺢ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﺫﻟﻚ‬
‫ﺑﻘﻮﻟﻪ‪ " :‬ﺍﻻﺳﻢ ﻳﺴﻤﻰ ﻋﺮﻓﻴﺎ ﺑﺎﻋﺘﺒﺎﺭﻳﻦ؛ ﺃﺣﺪﳘﺎ ﺃﻥ ﻳﻮﺿﻊ ﺍﻻﺳﻢ ﳌﻌﲎ ﻋﺎﻡ ﹼﰒ ﳜﺼ‪‬ﺺ‬
‫ﻋﺮﻑ ﺍﻻﺳﺘﻌﻤﺎﻝ – ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ – ﺫﻟﻚ ﺍﻻﺳﻢ ﺑﺒﻌﺾ ﻣﺴﻤﻴﺎﺗﻪ‪ ،‬ﻛﺎﺧﺘﺼﺎﺹ ﺍﺳﻢ‬
‫ﺏ )‪ (...‬ﻭﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺜﺎﱐ ﺃﻥ ﻳﺼﲑ ﺍﻻﺳﻢ‬ ‫ﺍﻟﺪﺍﺑﺔ ﺑﺬﻭﺍﺕ ﺍﻷﺭﺑﻊ‪ ،‬ﻣﻊ ﺃ ﹼﻥ ﺍﻟﻮﺿﻊ ﻟﻜ ﹼﻞ ﻣﺎ ﻳﺪ ‪‬‬
‫ﺷﺎﺋﻌﺎ ﰲ ﻏﲑ ﻣﺎ ﻭﺿﻊ ﻟﻪ ﺃﻭ‪‬ﻻ؛ ﺑﻞ ﻓﻴﻤﺎ ﻫﻮ ﳎﺎﺯ ﻓﻴﻪ ﻛﺎﻟﻐﺎﺋﻂ )‪ (...‬ﻓﺼﺎﺭ ﺃﺻﻞ ﺍﻟﻮﺿﻊ‬
‫ﻣﻨﺴﻴ‪‬ﺎ ﻭ ﺍ‪‬ﺎﺯ ﺳﺎﺑﻘﺎ ﺇﱃ ﺍﻟﻔﻬﻢ ﺑﻌﺮﻑ ﺍﻻﺳﺘﻌﻤﺎﻝ ")‪.(1‬‬
‫ﻭﻣﺎ ﻳﺴﺘﻮﻗﻔﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﻭ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﻠﺴﺎﱐ ﺗﺒﻨ‪‬ﻲ ﻓﻜﺮﺓ ﺍﻟﺘﺤﺎﻑ ﺍﻻﺳﻢ ﻋﺮﻓﻴﺎ‬
‫ﺑﻠﺤﺎﻓﲔ ﺍﻟﻠﺤﺎﻑ ﺍﻷﻭ‪‬ﻝ ﺧﺎﺭﺟﻲ ﻳﻨﺼﺮﻑ ﻓﻴﻪ ﺍﻟﺬﻫﻦ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ ﺍﻟﻌﺎﻡ ﺇﱃ ﺍﳌﻌﲎ‬
‫ﺍﻻﺳﺘﻌﻤﺎﱄ ﺍﳋﺎﺹ‪ ،‬ﻓﻠﻔﻆ ﺍﻟﺪ‪‬ﺍﺑﺔ ﰲ ﻋﺮﻑ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻳﻄﻠﻖ ﻋﻠﻰ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ‪،‬ﰲ ﺣﲔ‬
‫ﻣﻨﺸﺄ ﺍﻟﻠﻔﻆ ﻭﺃﺻﻠﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻛﻞ ﻣﺎ ﻳﺪﺏ‪ ،‬ﻓﺎﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻤﻮﻡ ﺇﱃ‬
‫ﻣﺴﺘﻮﻯ ﺍﳋﺼﻮﺹ ﺳﺒﺒﻪ ﺍﻟﻌﺮﻑ ﻭ ﻣﻌﻬﻮﺩ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻭ ﺍﻟﻠﺤﺎﻑ ﺍﻟﺜﺎﱐ ﻧﻠﻤﺲ ﻓﻴﻪ ﺍﻧﺘﻘﺎﻻ ﻣﻦ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ ﺇﱃ ﺍﳌﻌﲎ ﺍ‪‬ﺎﺯﻱ ﻧﺘﻴﺠﺔ ﺷﻴﻮﻉ‬
‫ﺍﻟﻠﻔﻆ ﻓﻴﻪ‪ ،‬ﻓﻠﻔﻆ ﺍﻟﻐﺎﺋﻂ ﰲ ﺑﻴﺌﺘﻪ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻷﻭﱃ ﻛﺎﻥ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻄﻤﺌﹼﻦ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﹼﰒ‬
‫ﺍﻧﺘﻘﻞ ﻣﻦ ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ ﺇﱃ ﺍﳌﻌﲎ ﺍ‪‬ﺎﺯﻱ ﻟﻴﺪ ﹼﻝ ﻋﻠﻰ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻌﺮﻑ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻓﺄﺣﺪ ﺃﻫﻢ ﺇﺷﺎﺭﺍ‪‬ﻢ ﺍﻟﻠﺴﺎﻧﻴ‪‬ﺔ ﻭ ﺩﻋﺎﻣﺎﺕ ﺍﻹﻓﺘﺎﺀ ﰲ ﺍﻟﻔﻜﺮ‬
‫ﺺ ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳ‪‬ﺔ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻔﺘﻮﻯ ﺗﺘﻐﻴ‪‬ﺮ ﺑﺘﻐﻴ‪‬ﺮ ﺍﻟﻌﺮﻑ ﻭ ﺍﻟﻌﺎﺩﺓ‪،‬ﻓﺈﺫﺍ ﺣﻠﻒ‬
‫ﺍﻷﺻﻮﱄ ﻓﻘﺪ ﻧ ‪‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.326-325/1 ،‬‬

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 ‫ﺭﺟﻞ"ﻻ ﺭﻛﺒﺖ ﺩﺍﺑﺔ"‪" ،‬ﻭﻛﺎﻥ ﺍﳊﺎﻟﻒ ﳑﻦ ﻋﺎﺩﺗﻪ ﺭﻛﻮﺏ ﻧﻮﻉ ﺧﺎﺹ ﻣﻦ ﺍﻟﺪﻭﺍﺏ‬
‫ﻛﺎﻷﻣﺮﺍﺀ ﻭ ﻣﻦ ﺟﺮﻯ ﳎﺮﺍﻫﻢ‪ ،‬ﺣ‪‬ﻤﻠﺖ ﳝﻴﻨﻪ ﻋﻠﻰ ﻣﺎ ﺍﻋﺘﺎﺩ ﺭﻛﻮﺏ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻓﻴ‪‬ﻔﱴ ﰲ ﻛ ﹼﻞ‬
‫ﺑﻠﺪ ﲝﺴﺐ ﻋﺮﻑ ﺃﻫﻠﻪ‪ ،‬ﻭﻳ‪‬ﻔﱴ ﻛ ﹼﻞ ﺃﺣﺪ ﲝﺴﺐ ﻋﺎﺩﺗﻪ")‪،(1‬ﻭﻫﻜﺬﺍ ﻳﺘﺠﻠﹼﻰ ﻭﻋﻲ ﺍﻷﺻﻮﱄ‬
‫ﺑﺎﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﻮﺍﺻﻠﻴﺔ ﻭﺃﳕﺎﻁ ﺍﻟﺘﺨﺎﻃﺐ‪،‬ﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﻣﺸﺮﻭﻋﻴ‪‬ﺔ ﻭ ﻓﺎﻋﻠﻴ‪‬ﺔ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ‬
‫ﻭﺇﻣﻜﺎﻧﺎﺕ ﲢﻠﻴﻠﻪ ﻟﻠﻨﺼﻮﺹ‪.‬‬
‫ﺺ ﻋﻠﻴﻪ ﻭ ﺃﻛﹼﺪﻩ ﺍﻷﺻﻮﱄ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺧﺘﻼﻑ‬ ‫ﻭ ﺃﻣ‪‬ﺎ ﺍﻟﻌﺮﻑ ﺍﻟﺸﺮﻋﻲ ﻓﻘﺪ ﻧ ‪‬‬
‫ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺣﻮﻝ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ":‬ﻭﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻧﺎ ﺃﻧ‪‬ﻪ ﻻ ﺳﺒﻴﻞ ﺇﱃ‬
‫ﺇﻧﻜﺎﺭ ﺗﺼﺮ‪‬ﻑ ﺍﻟﺸﺮﻉ ﰲ ﻫﺬﻩ ﺍﻷﺳﺎﻣﻲ – ﻳﺮﻳﺪ ﺍﻷﻟﻔﺎﻅ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ – ﻭ ﻻ ﺳﺒﻴﻞ ﺇﱃ‬
‫ﺩﻋﻮﻯ ﻛﻮ‪‬ﺎ ﻣﻨﻘﻮﻟﺔ ﻋﻦ ﺍﻟﻠﻐﺔ ﺑﺎﻟﻜﻠﹼﻴﺔ ﻛﻤﺎ ﻇﻨ‪‬ﻪ ﻗﻮﻡ‪ ،‬ﻭ ﻟﻜﻦ ﻋﺮﻑ ﺍﻟﻠﻐﺔ ﺗﺼﺮ‪‬ﻑ ﰲ‬
‫ﺍﻷﺳﺎﻣﻲ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺍﻟﺘﺨﺼﻴﺺ ﺑﺒﻌﺾ ﺍﳌﺴﻤﻴﺎﺕ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﺪ‪‬ﺍﺑﺔ‪ ،‬ﻓﺘﺼﺮ‪‬ﻑ ﺍﻟﺸﺮﻉ ﰲ ﺍﳊ ‪‬ﺞ ﻭ ﺍﻟﺼﻮﻡ‬
‫ﻭ ﺍﻹﳝﺎﻥ ﻣﻦ ﻫﺬﺍ ﺍﳉﻨﺲ‪ ،‬ﺇﺫ ﻟﻠﺸﺮﻉ ﻋﺮﻑ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻛﻤﺎ ﻟﻠﻌﺮﺏ‪.‬‬
‫ﻭ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺇﻃﻼﻗﻬﻢ ﺍﻻﺳﻢ ﻋﻠﻰ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﺍﻟﺸﻲﺀ ﻭ ﻳﺘ‪‬ﺼﻞ ﺑﻪ‪ ،‬ﻛﺘﺴﻤﻴﺘﻬﻢ ﺍﳋﻤﺮ ﳏﺮ‪‬ﻣﺔ‬
‫ﻭ ﺍﶈﺮ‪‬ﻡ ﺷﺮ‪‬ﺎ‪ ،‬ﻭﺍﻷ ‪‬ﻡ ﳏﺮ‪‬ﻣﺔ‪ ،‬ﻭﺍﶈﺮ‪‬ﻡ ﻭﻃﺆﻫﺎ‪ ،‬ﻓﺘﺼﺮ‪‬ﻓﻪ ﰲ ﺍﻟﺼﻼﺓ ﻛﺬﻟﻚ؛ ﻷ ﹼﻥ ﺍﻟﺮﻛﻮﻉ‬
‫ﻭ ﺍﻟﺴﺠﻮﺩ ﺷﺮﻁ ﺷﺮﻃﻪ ﺍﻟﺸﺮﻉ ﰲ ﲤﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺸﻤﻠﻪ ﺍﻻﺳﻢ ﺑﻌﺮﻑ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺍﻟﺸﺮﻉ")‪.(2‬‬
‫ﻭﺗﻜﺘﻤﻞ ﺇﻓﺮﺍﺯﺍﺕ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺑﻄﺮﺡ ﺍﺣﺘﻤﺎﻻﺕ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﱵ ﻗﺪ ﲢﺼﻞ‬
‫ﺑﲔ ﺻﻮﺭ ﺍﻟﻌﺮﻑ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻭﺑﻠﻔﻆ ﺍﻟﺘﺮﺟﻴﺢ ﺍﻟﺬﻱ ﻳﻌ ‪‬ﺪ ﻣﻌﻴﺎﺭﺍ ﻭ ﻗﺎﻧﻮﻧﺎ ﺣﺎﲰﺎ ﰲ ﻫﺬﺍ‬
‫ﺍﳌﻘﺎﻡ‪ ،‬ﻳﻘﻮﻝ ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ‪ ":‬ﻭﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧ‪‬ﻪ ﺇﺫﺍ ﻭﻗﻊ ﻋﻦ ﺍﷲ ﺧﻄﺎﺏ ﻗﺪ ﻭﻗــﻊ‬
‫ــــــــــ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳ‪‬ﺔ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺳﻨﺔ ‪ ،1973‬ﺑﲑﻭﺕ‪.50/3 ،‬‬
‫)‪ (1‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﹼﻌﲔ ﻋﻦ ﺭ ‪‬‬
‫)‪ (2‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.329-328-327/1 ،‬‬

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‫ﰲ ﺍﻟﻠﻐﺔ ﻟﺸﻲﺀ ﻭﺍﺳﺘﻌﻤﻞ ﰲ ﺍﻟﻌﺮﻑ ﻟﻐﲑﻩ‪ ،‬ﻭﻭﺿﻊ ﰲ ﺍﻟﺸﺮﻉ ﻵﺧﺮ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﲪﻠﻪ ﻋﻠﻰ‬
‫ﻣﺎ ﻭﺿﻊ ﰲ ﺍﻟﺸﺮﻉ ﻷ ﹼﻥ ﻣﺎ ﻭﺿﻊ ﻟﻪ ﰲ ﺍﻟﻠﻐﺔ ﻗﺪ ﺍﻧﺘﻘﻞ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﻷﺻﻞ ﻓﻤﺎ ﺍﺳﺘﻌﻤﻞ ﻓﻴﻪ‬
‫ﺑﺎﻟﻌﺮﻑ ﺃﻭﱃ ﺑﺬﻟﻚ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳋﻄﺎﺏ ﰲ ﺍﻟﻌﺮﻑ ﻟﺸﻲﺀ ﻭ ﰲ ﺍﻟﻠﻐﺔ ﲞﻼﻓﻪ‪ ،‬ﻭﺟﺐ ﲪﻠﻪ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﻑ؛ ﻷﻧ‪‬ﻪ ﺃﻭﱃ ﻛﻤﺎ ﺃ ﹼﻥ ﺍﻟﻠﻔﻆ ﺍﻟﺸﺮﻋﻲ ﳛﻤﻠﻪ ﻋﻠﻰ ﻣﺎ ﻋﺪﻝ ﻋﻨﻪ")‪.(1‬‬
‫ﹼﰒ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻷﺳﺒﻘﻴﺔ ﺩﺍﺋﻤﺎ ﻋﻨﺪ ﺍﻟﺘﻌﺎﺭﺽ ﻟﻠﻌﺮﻑ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﰲ‬
‫ﺣﺎﻝ ﻣﺎ ﻛﺎﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻟﻌﺮﻑ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭ ﺍﻟﻌﺮﻑ ﺍﻟﻠﻐﻮﻱ ﻓﺎﻷﻭﻟﻮ‪‬ﻳﺔ ﺗﻜﻮﻥ ﻟﻠﻌﺮﻑ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ؛ ﻷ ﹼﻥ ﺍﻟﺪﻻﻟﺔ ﺍﻷﺻﻠﻴ‪‬ﺔ – ﺍﻟﻠﻐﻮﻳ‪‬ﺔ – ﺻﺎﺭﺕ ﻣﻨﺴﻴ‪‬ﺔ ﺑﻌﺮﻑ ﺍﻻﺳﺘﻌﻤﺎﻝ‪.‬‬
‫‪ 3-3‬ﺍﳊﺬﻑ‪:‬‬
‫ﺇ ﹼﻥ ﺍﳌﺘﻤﻌ‪‬ﻦ ﰲ ﺍﳌﻘﺮﻭﺀ ﻭ ﺍﳌﺴﻤﻮﻉ ﺍﻟﻠﻐﻮﻱ ﻳﺪﺭﻙ ﺃ ﹼﻥ ﺍﳌﺘﻜﻠﹼﻢ ﻏﺎﻟﺒﺎ ﻣﺎ ﳜﺘﺰﻝ ﺍﻟﻜﻼﻡ‬
‫ﺑﺎﻻﺳﺘﻨﺎﺩ ﺇﱃ ﻣﺒﺪﺃ ﺍﳊﺬﻑ‪ ،‬ﻭ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻻﻗﻰ ﺭﻓﻀﺎ ﻭ ﻧﻘﺪﺍ ﻋﻨﻴﻔﺎ ﻭ ﻛﺒﲑﺍ ﻣﻦ ﻃﺮﻑ‬
‫ﺍﻟﻮﺻﻔﻴﲔ)‪ ،(2‬ﹼﰒ ﻋﺎﺩ ﺑﻌﺪ ﺫﻟﻚ ﻟﻴﻜﻮﻥ ﻣﺮﺗﻜﺰﺍ ﻓﺎﻋﻼ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﻟﺪﻯ ﺍﻟﺘﺤﻮﻟﻴﲔ‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻻﺳﺘﻌﻤﺎﱄ ﻟﺪﻯ ﺍﻟﺘﺪﺍﻭﻟﻴﲔ‪.‬‬
‫ﻭ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻻﺧﺘﻼﻑ ﺍﳊﺎﺻﻞ ﰲ ﺗﺼﻮﺭ ﻛﻞ ﻓﺮﻳﻖ ﻟﻠﺤﺬﻑ‪ ،‬ﻓﺈﻧ‪‬ﻚ ﺗﻠﺤﻆ‬
‫ﻣﻌﲎ ﻣﺮﺍﺩﺍ ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﻟﹼﺎ ﺑﺘﻘﺪﻳﺮ ﻛﻼﻡ ﻏﲑ ﻣﺜﺒﺖ ﰲ ﺍﻟﻨﺺ‪ ،‬ﳍﺬﺍ ﲡﺪ ﺍﻟﺘﺤﻮﻳﻠﻴﲔ ﻳﻨﺎﺩﻭﻥ‬
‫ﺑﻀﺮﻭﺭﺓ ﺗﻔﺴﲑ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻄﺤﻴ‪‬ﺔ ﺑﺒﻨﻴﺔ ﺃﻭ ﺑﲎ ﻋﻤﻴﻘﺔ ﺗﻘﺪ‪‬ﺭ ﻓﻴﻬﺎ ﺍﶈﺬﻭﻓﺎﺕ)‪،(3‬ﻓﺎﳉﻤﻞ ﺑﻌﺪ‬
‫ﺍﳊﺬﻑ ﺇﻧ‪‬ﻤﺎ ﻫﻲ ﺗﺮﺍﻛﻴﺐ ﺳﻄﺤﻴ‪‬ﺔ ﺗﺮﺟﻊ ﺇﱃ ﺗﺮﺍﻛﻴﺐ ﻋﻤﻴﻘﺔ ﻗﺒﻞ ﺍﳊﺬﻑ)‪.(4‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﻔﺮﻭﻕ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﺹ‪.57‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ ﻭ ﺍﻟﺪﺭﺱ ﺍﳊﺪﻳﺚ‪ ،‬ﻋﺒﺪﻩ ﺍﻟﺮﺍﺟﺤﻲ‪،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬ﻁ‪،1979‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.149‬‬
‫ﻭﻳﻨﻈﺮ ﺃﻳﻀﺎ ﺃﲝﺎﺙ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺩﺍﻭﺩ ﻋﺒﺪﻩ‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ‪ ،‬ﺳﻨﺔ ‪ ،1973‬ﺹ‪ 21‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (3‬ﺗﺸﻮﻣﺴﻜﻲ ﻭ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺹ‪.126‬‬
‫ﻱ ﺍﻷﻟﺴﻨﻴ‪‬ﺔ ‪،-‬ﻣﻴﺸﺎﻝ ﺯﻛﺮﻳﺎ ‪،‬ﺍﳌﺆﺳﺴﺔ‬
‫ﻭﻳﻨﻈﺮ ﺃﻳﻀﺎ ﺍﻷﻟﺴﻨﻴ‪‬ﺔ ﺍﻟﺘﻮﻟﻴﺪﻳ‪‬ﺔ ﺍﻟﺘﺤﻮﻳﻠﻴ‪‬ﺔ ﻭ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ – ﺍﻟﻨﻈﺮ ‪‬‬
‫ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺳﻨﺔ ‪ ،1986‬ﻁ‪ ،2‬ﺹ‪.164‬‬
‫)‪ (4‬ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻘﺎﺑﻠﻲ‪ ،‬ﺃﲪﺪ ﺳﻠﻴﻤﺎﻥ ﻳﺎﻗﻮﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴ‪‬ﺔ‪ ،‬ﺳﻨﺔ‪ ،1985‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺹ‪.83‬‬

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 ‫ﻭ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﺘﺪﺍﻭﱄ ﺍﻟﺮﺍﻫﻦ ﻳﻨﻈﺮ ﺇﱃ ﺍﳊﺬﻑ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺗﻮﺳﻴﻊ ﳌﻔﻬﻮﻡ ﺍﻟﺴﻴﺎﻕ ﻣﻦ ﺳﻴﺎﻕ‬
‫ﺍﳌﻮﺿﻌﺔ ﺇﱃ ﺍﻟﺴﻴﺎﻕ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﳌﺨﺎﻃﺒﲔ ﺑﻮﺻﻔﻪ ﺣﺪﺳﺎ)‪(1‬؛ ﻟﺬﻟﻚ ﲡﺪ ﻏﻮﻓﻤﺎﻥ‬
‫ﻳﺆﻛﹼﺪ ﻋﻠﻰ ﺧﺎﺻﻴﺘﻪ ﺍﻻﺳﺘﻠﺰﺍﻣﻴ‪‬ﺔ ﺍﳌﻨﻄﻘ‪‬ﻴﺔ ‪Implication logique‬؛ ﻷﻧ‪‬ﻪ ﻗﻮ‪‬ﺓ ﻣﻀ‪‬ﻤﻨﺔ ﰲ‬
‫ﺍﻟﻘﻮﻝ)‪(2‬؛ ﺫﻟﻚ ﺑﺴﺒﺐ ﺇﺩﺧﺎﻟﻪ ﻣﻌﻄﻴﺎﺕ ﺇﱃ ﺍﻟﺘﺨﺎﻃﺐ ﰲ ﺿﺮﺏ ﻣﻦ ﺍﻟﻘﻮ‪‬ﺓ ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻰ‬
‫ﺍﳌﺨﺎﻃﹶﺐ‪.‬‬
‫ﻭ ﻗﺪ ﺍﻟﺘﻔﺖ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻌﺮﺏ ﺇﱃ ﻇﺎﻫﺮﺓ ﺍﻟﺘﻘﺪﻳﺮ ﻭﻧﻌﺘﻮﻫﺎ ﲟﺼﻄﻠﺤﲔ ﺍﳊﺬﻑ ﻭ ﺍﻹﺿﻤﺎﺭ‬
‫ﻭﺍﳌﻼﺣﻆ ﻋﻠﻰ ﺍﳌﺼﻄﻠﺤﲔ ﺍﺳﺘﻌﻤﺎﳍﻤﺎ ﲟﻌﲎ ﻭﺍﺣﺪ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﻻ‬
‫ﺗﻮﺟﺪ ﺗﻔﺮﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻋﻨﺪﻫﻢ؛ ﻟﺬﻟﻚ ﺍﻧﺘﻘﺪ ﺍﺑﻦ ﻣ‪‬ﻀﺎﺀ ﻫﺬﺍ ﺍﳋﻠﻂ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻮﻇﻴﻔﻲ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﻛﹼﺪ ﺑﺄ ﹼﻥ ﺍﻟﻨﺤﻮﻳﲔ ﺇﺫ ﻳﻔﺮ‪‬ﻗﻮﻥ ﺑﲔ ﺍﻹﺿﻤﺎﺭ ﻭﺍﳊﺬﻑ ﺣﲔ ﻳﻘﻮﻟﻮﻥ‪ ":‬ﺇ ﹼﻥ‬
‫ﺍﻟﻔﺎﻋﻞ ﻳﻀﻤﺮ ﻭﻻ ﳛﺬﻑ"‪ ،‬ﻭﺫﻟﻚ ﺣﻴﺜﻤﺎ ﺃﻣﻜﻦ ﺗﻘﺪﻳﺮﻩ ﺑﻀﻤﲑ ﻣﺴﺘﺘﺮ‪ ،‬ﻓﻜﺄﻧ‪‬ﻬﻢ ﻳﺮﻳﺪﻭﻥ‬
‫ﺑﺎﳌﻀﻤﺮ ﻣﺎ ﻻﺑ ‪‬ﺪ ﻣﻨﻪ ﻭﺑﺎﶈﺬﻭﻑ ﻣﺎ ﻗﺪ ﻳﺴﺘﻐﲎ ﻋﻨﻪ)‪.(3‬‬
‫ﻓﻬﻢ ﺇﺫ ﻳﻔﺮ‪‬ﻗﻮﻥ ﺑﻴﻨﻬﻤﺎ ﲟﺎ ﺳﻠﻒ ﻓﻬﻢ ﳜﻠﻄﻮﻥ – ﰲ ﻧﻈﺮﻩ – ﺣﲔ ﻳﻘﻮﻟﻮﻥ‪ ":‬ﻫﺬﺍ‬
‫ﺍﻧﺘﺼﺐ ﺑﻔﻌﻞ ﻣﻀﻤﺮ ﻻ ﳚﻮﺯ ﺇﻇﻬﺎﺭﻩ‪ ،‬ﻭﺍﻟﻔﻌﻞ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ﻻﺑﺪ ﻣﻨﻪ‪ ،‬ﻭ ﻻ ﻳﺘ ‪‬ﻢ ﺍﻟﻜﻼﻡ ﺇﻟﹼﺎ‬
‫ﺑﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﺎﺻﺐ‪ ،‬ﻓﻼ ﻳﻮﺟﺪ ﻣﻨﺼﻮﺏ ﺇﻟﹼﺎ ﺑﻨﺎﺻﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﻌﻨﻮﻥ ﺑﺎﳌﻀﻤﺮ ﺍﻷﲰﺎﺀ‬
‫ﻭﻳﻌﻨﻮﻥ ﺑﺎﶈﺬﻭﻑ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻻ ﻳﻘﻊ ﺍﳊﺬﻑ ﺇﻟﹼﺎ ﰲ ﺍﻷﻓﻌﺎﻝ ﺃﻭ ﺍﳉﻤﻞ ﻻ ﰲ ﺍﻷﲰﺎﺀ‪ ،‬ﻓﻬﻢ‬
‫ﻳﻘﻮﻟﻮﻥ ﰲ ﻗﻮﻟﻨﺎ‪" :‬ﺍﻟﺬﻱ ﺿﺮﺑﺖ ﺯﻳﺪ" ﺇ ﹼﻥ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ‪ ،‬ﺗﻘﺪﻳﺮﻩ ﺿﺮﺑﺘﻪ‪ ،‬ﻓﺈﻥ ﻓﺮ‪‬ﻕ‬
‫ﺑﻴﻨﻬﻤﺎ ﲟﺎ ﻫﻮ ﻣﻘﻄﻮﻉ ﺑﺄ ﹼﻥ ﺍﳌﺘﻜﻠﹼﻢ ﺃﺭﺍﺩﻩ‪ ،‬ﻭﲟﺎ ﻳﻈ ‪‬ﻦ ﺃ ﹼﻥ ﺍﳌﺘﻜﻠﹼﻢ ﺃﺭﺍﺩﻩ ﻭ ﳚﻮﺯ ﺃﻥ ﻻ ﻳﺮﻳﺪﻩ‬
‫ﻓﻬﻮ ﻓﺮﻕ‪ ،‬ﻟﻜﻦ ﺇﻃﻼﻕ ﺍﻟﻨﺤﻮﻳﲔ ﳍﺬﻳﻦ )ﺍﻟﻠﻔﻈﲔ( ﻻ ﻳﺄﰐ ﻣﻮﺍﻓﻘﺎ ﳍﺬﺍ ﺍﻟﻔﺮﻕ")‪.(4‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﻘﺎﺭﺑﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻓﺮﻧﺴﻮﺍﺯ ﺃﺭﻣﻴﻨﻜﻮ‪ ،‬ﺗﺮ‪ :‬ﺳﻌﻴﺪ ﻋﻠﻮﺵ‪ ،‬ﺹ‪.51‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻣﻦ ﺃﻭﺳﱳ ﺇﱃ ﻏﻮﻓﻤﺎﻥ‪ ،‬ﻓﻴﻠﻴﺐ ﺑﻼﻧﺸﻴﻪ‪ ،‬ﺗﺮ‪:‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪ ،‬ﺹ‪.165‬‬
‫)‪ (3‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﺍﺑﻦ ﻣﻀﺎﺀ‪،‬ﲢـ‪:‬ﳏﻤﺪ ﺣﺴﻦ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪،2007،‬ﻁ‪ 1‬ﺹ‪.28‬‬
‫)‪ (4‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.28‬‬

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 ‫ﻭﻗﺪ ﻧﺒ‪‬ﻪ ﺍﺑﻦ ﻓﺎﺭﺱ ﺇﱃ ﺃ ﹼﻥ ﻣﻦ ﺳﻨﻦ ﺍﻟﻌﺮﺏ ﺍﳊﺬﻑ ﻭ ﺍﻻﺧﺘﺼﺎﺭ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ ":‬ﻭﺍﷲ ﺃﻓﻌﻞ‬
‫ﺫﺍﻙ"‪ ،‬ﻳﺮﻳﺪ ﻻ ﺃﻓﻌﻞ‪ "،...‬ﻭﺍﺳﺄﻝ ﺍﻟﻘﺮﻳﺔ " ﺃﺭﺍﺩ ﺃﻫﻠﹶﻬﺎ‪ ،‬ﻭ" ﺑﻨﻮ ﻓﻼﻥ ﻳﻄﺆﻫﻢ ﺍﻟﻄﺮﻳﻖ "؛ ﺃﻱ‬
‫ﺃﻫﻠﻪ‪ ،‬ﻭ " ﳓﻦ ﻧﻄﺄ ﺍﻟﺴﻤﺎﺀ "؛ ﺃﻱ ﻣﻄﺮﻫﺎ )‪ .(1‬ﻭ ﻳﻘﺮ‪‬ﺭ ﺍﺑﻦ ﺟﻨ‪‬ﻲ ﺃ ﹼﻥ ﺍﳊﺬﻑ ﻳﻠﺤﻖ " ﺍﳉﻤﻠﺔ‬
‫ﻭﺍﳌﻔﺮﺩ ﻭ ﺍﳊﺮﻑ ﻭ ﺍﳊﺮﻛﺔ‪ ،‬ﻭ ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺇﻟﹼﺎ ﻋﻦ ﺩﻟﻴﻞ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ ")‪ ،(2‬ﻭ ﺃ ﹼﻥ‬
‫" ﺍﶈﺬﻭﻑ ﺇﺫﺍ ﺩﻟﹼﺖ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻴﻪ ﻛﺎﻥ ﰲ ﺣﻜﻢ ﺍﳌﻠﻔﻮﻅ ﺑﻪ ﺇﻟﹼﺎ ﺃﻥ ﻳﻌﺘﺮﺽ ﻫﻨﺎﻙ ﻣﻦ ﺻﻨﺎﻋﺔ‬
‫ﺍﻟﻠﻔﻆ ﻣﺎ ﳝﻨﻊ ﻣﻨﻪ ")‪(3‬؛ ﺃﻱ ﺃ ﹼﻥ ﻛ ﹼﻞ ﲢﻴﲔ ﰲ ﺍﻟﺬﻫﻦ ﻟﻘﺼﺪ ﺑﺘﻘﺪﻳﺮ ﳏﺬﻭﻑ ﻳﻘﺘﻀﻴﻪ ﺍﳌﻌﲎ‬
‫ﻭﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻗﻮﺍﻧﲔ ﺍﻟﻨﺤﻮ –ﻫﻮ ﺍﻷﺻﻞ ﻗﺒﻞ ﺍﳊﺬﻑ‪.‬‬
‫ﻭﻳﺮﺟﻊ ﺍﻟﺴﺒﺐ ﰲ ﺗﻘﺪﻳﺮ ﺍﶈﺬﻭﻓﺎﺕ ﻋﻨﺪ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ ﺇﱃ ﺃﻣﺮﻳﻦ‪ ،‬ﻳﺸﻜﹼﻞ ﺍﻷﻣﺮ‬
‫ﺍﻷﻭ‪‬ﻝ ﳏﻮﺭ ﻭﺟﻮﻫﺮ ﻧﻈﺮﻳﺔ ﻗﺼﺪ ﺍﻻﺗﺼﺎﻝ ﺍﻟﱵ ﳝﺜﻠﻬﺎ ﻛ ﹼﻞ ﻣﻦ ﺃﻭﺳﱳ‪ ،‬ﻭﺟﺮﺍﻳﺲ‬
‫ﻭ ﻓﻴﺘﺠﻨﺸﺘﲔ ﺍﳌﺘﺄﺧ‪‬ﺮ‪ ،Latter Wittgenstein‬ﺃﻣ‪‬ﺎ ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ﻓﻴﻌ ‪‬ﺪ ﻣﻦ ﺍﻫﺘﻤﺎﻣﺎﺕ ﻋﻠﻢ‬
‫ﺍﻟﺪﻻﻟﺔ ﺍﻟﺼﻮﺭﻱ‪ ،‬ﺍﻟﺬﻱ ﳝﺜﹼﻠﻪ ﻛ ﹼﻞ ﻣﻦ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﻭ ﻓﺮﳚﻪ‪ ،‬ﻭ ﻓﻴﺘﺠﻨﺸﺘﲔ ﺍﳌﺒﻜﹼﺮ ‪Carlier‬‬
‫)‪(4‬‬
‫‪ ،Wittgenstein‬ﻭ ﻳﻬﺘﻢ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺒﻨﻴﺔ ﺍﻟﺼﻮﺭﻳﺔ ﻟﻠﻐﺔ‪Formal Structure‬‬
‫)‪(5‬‬
‫ﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ ﻣﻮﺿ‪‬ﺤﺎ ﺍﻷﻣﺮﻳﻦ ﺍﻟﻠﺬﻳﻦ ﻣﻦ ﺃﺟﻠﻬﻤﺎ ﺗﻘﺪ‪‬ﺭ ﺍﶈﺬﻭﻓﺎﺕ‪:‬‬
‫ﺃﻭﳍﻤﺎ‪ :‬ﺃﻥ ﳝﺘﻨﻊ ﲪﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻷﻣﺮ ﻳﺮﺟﻊ ﺇﱃ ﻏﺮﺽ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ "ﻭﺍﺳﺄﻝ ﺍﻟﻘﺮﻳﺔ"؛ ﺇﺫ ﺍﻟﻐﺮﺽ ﻭ ﺍﺳﺄﻝ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻓﻠﻴﺲ ﺍﳊﺬﻑ ﻫﻨﺎ ﺭﺍﺟﻌﺎ ﻟﺬﺍﺕ‬
‫ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭ ﺫﻟﻚ ﺃ ﹼﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻻ ﲢﺘﻤﻞ ﺍﳊﺬﻑ ﻟﻮ ﻧﻄﻖ ‪‬ﺎ ﺭﺟــﻞ ﻣ ‪‬ﺮ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻟﺼﺎﺣﱯ ﰲ ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺹ‪.211‬‬
‫)‪ (2‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﻨ‪‬ﻲ‪. 360/1 ،‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.284/1 ،‬‬
‫)‪ (4‬ﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪ ،‬ﺻﻼﺡ ﺇﲰﺎﻋﻴﻞ ‪،‬ﺍﻟﺪﺍﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،2005 ،‬ﺍﻟﻘﺎﻫﺮﺓ‬
‫ﺹ‪.29-27-26‬‬
‫)‪ (5‬ﺃﺳﺮﺍﺭ ﺍﻟﺒﻼﻏﺔ ‪،‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺹ‪.380-379‬‬

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‫ﺑﻘﺮﻳﺔ ﻗﺪ ﺧﺮﺑﺖ ﻭ ﺑﺎﺩ ﺃﻫﻠﻬﺎ‪ ،‬ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﻘﻮﻝ ﻟﺼﺎﺣﺒﻪ ﻭﺍﻋﻈﺎ ﻣﺬﻛﹼﺮﺍ‪ ،‬ﺃﻭ ﺃﻥ ﳜﺎﻃﺐ ﻧﻔﺴﻪ‬
‫ﻣﺘﻌﻈﺎ ﻭﻣﻌﺘﱪﺍ‪ :‬ﺳﻞ ﺍﻟﻘﺮﻳﺔ ﻋﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻋﻠﻰ ﺣﺪ ﻗﻮﳍﻢ‪ :‬ﺳﻞ ﺍﻷﺭﺽ ﻣﻦ ﺷ ‪‬ﻖ ﺃ‪‬ﺎﺭﻙ‪ ،‬ﻭ‬
‫ﻏﺮﺱ ﺃﺷﺠﺎﺭﻙ‪ ،‬ﻓﻼ ﺣﺬﻑ ﰲ ﺍﻟﻌﺒﺎﺭﺗﲔ‪.‬‬
‫ﻭﺍﻵﺧﺮ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻣﺘﻨﺎﻉ ﺗﺮﻙ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻭ ﻟﺰﻭﻡ ﺍﳊﻜﻢ ﺑﺎﳊﺬﻑ ﺭﺍﺟﻌﺎ ﺇﱃ‬
‫ﺍﻟﻜﻼﻡ ﻧﻔﺴﻪ ﻻ ﺇﱃ ﻏﺮﺽ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻭ ﺫﻟﻚ ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﶈﺬﻭﻑ ﺃﺣﺪ ﺟﺰﺃﻱ ﺍﳉﻤﻠﺔ‬
‫ﻛﺎﳌﺒﺘﺪﺃ ﰲ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﻓﺼﱪ ﲨﻴﻞ "‪ ،‬ﻭ ﻗﻮﻟﻪ‪ " :‬ﻣﺘﺎﻉ ﻗﻠﻴﻞ "‪ ،‬ﻓﻼ ﺑ ‪‬ﺪ ﻣﻦ ﺗﻘﺪﻳﺮ‬
‫ﳏﺬﻭﻑ‪ ،‬ﺫﻟﻚ ﺃ ﹼﻥ ﺍﻻﺳﻢ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻔﻴﺪ‪ ،‬ﻭﺍﻟﺼﻔﺔ ﻭﺍﳌﻮﺻﻮﻑ ﺣﻜﻤﻬﻤﺎ ﺣﻜﻢ ﺍﻻﺳﻢ‬
‫ﺍﻟﻮﺍﺣﺪ ﻭﲨﻴﻞ ﺻﻔﺔ ﻟﻠﺼﱪ‪ ،‬ﻭﰲ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺍﻟﺴﺎﺋﻞ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﺗﻘﻮﻝ‪ :‬ﺯﻳﺪ‪ ،‬ﻓﺘﻘﺪﻳﺮ ﺍﳌﺒﺘﺪﺃ‬
‫ﺍﶈﺬﻭﻑ ﻫﻨﺎ ﻭﺍﺟﺐ؛ ﻷ ﹼﻥ ﺍﻻﺳﻢ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻔﻴﺪ؛ ﻷ ﹼﻥ ﻣﺪﺍﺭ ﺍﻟﻔﺎﺋﺪﺓ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺃﻭ ﻧﻔﻲ‪ ،‬ﻭ‬
‫ﻛﻼﳘﺎ ﻳﻘﺘﻀﻲ ﺷﻴﺌﲔ؛ ﻣﺜﺒﺖ ﻭﻣﺜﺒﺖ ﻟﻪ‪ ،‬ﺃﻭ ﻣﻨﻔﻰ ﻭﻣﻨﻔﻰ ﻋﻨﻪ‪.‬‬
‫ﺇ ﹼﻥ ﺃﺑﺮﺯ ﻣﺎ ﳝﻜﻦ ﺍﺳﺘﺨﻼﺻﻪ ﻣﻦ ﺗﺼﻮﺭ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ ﺃ ﹼﻥ ﺍﳊﺬﻑ ﰲ ﻛﻼ‬
‫ﺍﳌﻮﺿﻌﲔ ﻧﺎﺗﺞ ﻋﻦ ﺃ ﹼﻥ ﺍﳌﻌﲎ ﺍﳌﻔﻬﻮﻡ ﻗﺴﻂ ﺯﺍﺋﺪ ﻋﻠﻰ ﻋﻨﺎﺻﺮ ﺍﻟﻠﻔﻆ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻭ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﻋﻠﻴﻪ ﻳﺘ ‪‬ﻢ ﺑﻮﺍﺳﻄﺘﲔ؛ ﺍﻷﻭﱃ ﻗﺼﺪ ﺍﳌﺘﻜﻠﻢ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺑﺒﺴﻂ ﻧﻈﺮ ﰲ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ؛ ﻷ ﹼﻥ ﺍﻟﺒﻨﻴﺔ‬
‫ﺍﻟﺴﻄﺤﻴﺔ ﲢﺘﻮﻱ ﻋﻠﻰ ﻋﻨﺼﺮ ﻭﺍﺣﺪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻭﺣﺪﻩ ﲨﻠﺔ ﻣﻔﻴﺪﺓ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻓﻘﺪ ﻋﺮﻓﻮﺍ ﻟﻠﺤﺬﻑ ﻗﻴﻤﺘﻪ ﺍﻹﺑﻼﻏﻴﺔ ﰲ ﺇﺑﺮﺍﺯ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﺗﻌﺎﻣﻠﻬﻢ‬
‫ﻣﻊ ﻧﺺ ﻣﻦ ﺃﻣﻴﺰ ﺻﻔﺎﺗﻪ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ ﻭﺍﻹﳚﺎﺯ ؛ ﻟﺬﻟﻚ ﳒﺪ ﺍﻟﺰﺭﻛﺸﻲ ﻳﻀﻴﻒ ﺇﱃ ﺻﻴﻎ‬
‫ﺍﻟﱵ ﺗﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ ﻣﺒﺪﺃ ﺍﳊﺬﻑ)‪ ،(1‬ﻭﺧﺎﺻﺔ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﺣﻴﺚ ﻳﻌﺎﻣﻞ ﺍﻟﻔﻌﻞ ﺍﳌﺘﻌﺪ‪‬ﻱ‬
‫ﻣﻌﺎﻣﻠﺔ ﺍﻟﻔﻌﻞ ﺍﻟﻼﺯﻡ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺳﻴﺎﻕ ﺗﻮﺟﻴﻪ ﺍﳋﻄﺎﺏ ﺇﱃ ﺿﻤﲑ‬
‫ﳐﺎﻃﺐ ﻏﲑ ﻣﻌﻴ‪‬ﻦ ﺃﻭ ﳏﺪ‪‬ﺩ‪ ،‬ﻓﲑﺍﺩ ﺑﻪ ﺍﻟﻌﻤﻮﻡ ﺃﻳﻀﺎ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﺛ ‪‬ﻢ‬
‫ﺭﺃﻳﺖ ﻧﻌﻴﻤﺎ ﻭﻣ‪‬ﻠﻜﺎ ﻛﺒﻴﺮﺍ")‪،(2‬ﱂ ﻳﺮﺩ ﺑﻪ ﳐﺎﻃﺒﺎ ﻣﻌﻴ‪‬ﻨﺎ ﺑﻞ ﻋﺒ‪‬ﺮ ﺑﺎﳋﻄﺎﺏ ﻟﻴﺤﺼﻞ ﻟﻜﻞ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ‪ ،1977‬ﺑﲑﻭﺕ‪.219/2 ،‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺍﻵﻳﺔ ‪.20‬‬

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 ‫ﻭﺍﺣﺪ ﻓﻴﻪ ﻣﺪﺧﻞ ﻣﺒﺎﻟﻐﺔ ﻓﻴﻤﺎ ﻗﺼﺪ ﺍﷲ ﻣﻦ ﻭﺻﻒ ﻣﺎ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﻭﺍﳌﻠﻚ‪.‬‬
‫ﻭﻟﺒﻨﺎﺀ ﺍﻟﻜﻼﻡ ﰲ ﺍﳌﻮﺿﻌﲔ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﱂ ﳚﻌﻞ ﻟـ ﺗﺮﻯ ﻭﻻ ﻟـ ﺭﺃﻳﺖ ﻣﻔﻌﻮﻻ ﻇﺎﻫﺮﺍ‬
‫ﻭﻻ ﻣﻘﺪ‪‬ﺭﺍ ﻟﻴﺸﻴﻊ ﻭﻳﻌﻢ‪ ،‬ﻓﻈﺎﻫﺮﺓ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ ﺗﺆﺩ‪‬ﻱ ﺇﱃ ﺍﻟﻌﻤﻮﻡ ﻣﻦ ﺣﻴﺚ ﲢﻮﻳﻠﻬﺎ‬
‫ﻟﺪﻻﻟﺔ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻟﺘﻌﺪ‪‬ﻱ ﺇﱃ ﺍﻟﻠﺰﻭﻡ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﻗﺎﺑﻠﻴﺔ ﺍﻟﺘﺮﻛﻴﺐ‬
‫ﻻﺣﺘﻤﺎﻻﺕ ﺩﻻﻟﻴﺔ ﻣﺘﻌﺪﺩﺓ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺄﻭﻳﻞ)‪ ،(1‬ﻭﻫﺬﺍ ﺷﺒﻴﻪ ﲟﺎ ﺟﺎﺀ ﰲ ﻗﻮﻝ‬
‫)‪(2‬‬
‫ﺍﻟﺒﺤﺘﺮﻱ‪:‬‬
‫ﻉ‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻭﺍ ﹴ‬
‫ﺼ ‪‬ﺮ ﻭ‪‬ﻳ ‪‬‬
‫ﻆ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﻩ ﺃ ﹾﻥ ﻳﺮﻯ ﻣ‪‬ﺒ ‪‬‬
‫ﺠ ‪‬ﻮ ‪‬ﺣﺴ‪‬ﺎﺩ‪‬ﻩ ﻭﻏﹶﻴ ﹸ‬
‫ﺷ‪‬‬
‫ﻓﺤﺬﻑ ﺍﳌﻔﻌﻮﻝ ﻟﻠﻔﻌﻞ ﻳﺮﻯ ﻭﻟﻠﻔﻌﻞ ﻳﺴﻤﻊ ﻫﻮ ﺣﺬﻑ ﻻ ﻳﻔﻴﺪ ﺍﻻﺧﺘﺼﺎﺭ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ‬
‫ﻫﻮ ﺣﺬﻑ ﻧﺎﻗﻞ ﻟﺪﻻﻟﺔ ﺍﻟﺒﻴﺖ ﻣﻦ ﺣﻴ‪‬ﺰ ﺍﳋﺼﻮﺹ ﺇﱃ ﺣﻴ‪‬ﺰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻻ ﺑﺎﳌﻌﲎ ﺍﻟﻔﻘﻬﻲ ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﺑﺎﳌﻌﲎ ﺍﻟﻨﻘﺪﻱ‪ ،‬ﺇﺫ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﳊﺬﻑ ﻫﻨﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﺫﻛﺮﻩ ﻟﻜﻨ‪‬ﻚ ﲢﺬﻓﻪ ﻹﻳﻬﺎﻡ‬
‫ﺼ ‪‬ﺪ ﺫﻛﺮﻩ)‪.(3‬‬
‫ﺃﻧ‪‬ﻚ ﻻ ﺗﻘ ‪‬‬
‫ﹼﰒ ﺇ ﹼﻥ ﺍﻷﺻﻮﱄ ﻭﺇﻥ ﻛﺎﻥ ﻳﻘ ‪‬ﺮ ﺑﺸﺮﻋﻴﺔ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﰲ ﺍﺳﺘﻘﺮﺍﺀ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ ﻓﻬﻮ ﻏﺎﻟﺒﺎ ﻣﺎ‬
‫ﻳﻀﻴ‪‬ﻖ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺘﺄﺛﺮﺍ ﰲ ﺫﻟﻚ ﲟﺎ ﲤﻠﻴﻪ ﻋﻠﻴﻪ ﺛﻘﺎﻓﺘﻪ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﺍﻟﱵ ﺗﻌﺘﻤﺪ ﻣﺒﺪﺃ ﻫﺎﻣﺎ ﻫﻮ‬
‫"ﺳ ‪‬ﺪ ﺍﻟﺬﺭﺍﺋﻊ"‪ ،‬ﻓﺎﻟﺘﻮﺳ‪‬ﻊ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺍﻟﺘﺒﺎﺱ ﺍﳋﻄﺎﺏ ﻭﺗﻌﻄﹼﻞ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻧﺪﻟﹼﻞ ﻭﻧﱪﻫﻦ ﻋﻠﻰ ﺫﻟﻚ ﺑﻨﻮﻋﲔ ﻣﻦ ﺍﳊﺬﻑ‪ ،‬ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺇﻗﺎﻣﺔ ﺍﳌﻀﺎﻑ‬
‫ﺇﻟﻴﻪ ﻣﻘﺎﻣﻪ ﻭﺣﺬﻑ ﺍﳌﻮﺻﻮﻑ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻔﺔ ﻣﻘﺎﻣﻪ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﻣﻔﻬﻮﻡ ﺍﻟﻨﺺ ﺩﺭﺍﺳﺔ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻧﺼﺮ ﺣﺎﻣﺪ ﺃﺑﻮ ﺯﻳﺪ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ‪،‬ﺳﻨﺔ ‪1994‬‬
‫ﺑﲑﻭﺕ‪ .‬ﺹ‪.202‬‬
‫)‪ (2‬ﺩﻳﻮﺍﻥ ﺍﻟﺒﺤﺘﺮﻱ ‪،‬ﺷﺮﺡ‪ :‬ﺩ‪.‬ﻳﻮﺳﻒ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ‪،‬ﻁ‪، 4‬ﺳﻨﺔ ‪1407‬ﻫـ‪1987-‬ﻡ‬
‫ﺑﲑﻭﺗﺖ ‪.128/1،‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ‪‬ﺎﻳﺔ ﺍﻹﳚﺎﺯ ﰲ ﺩﺭﺍﻳﺔ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮ‪‬ﺯﻱ‪ ،‬ﲢـ‪ :‬ﻧﺼﺮ ﺍﷲ ﺣﺎﺟﻲ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﻁ‪ 1‬ﺳﻨﺔ‬
‫‪ ،2004‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.210‬‬

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‫ﺃ ‪‬ﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻷﻭ‪‬ﻝ ﻓﻘﺪ ﺗﻮﺳ‪‬ﻊ ﲨﺎﻋﺔ ﻓﻴﻪ ﺩﻭﳕﺎ ﻣﻘﺘﻀﻰ ﻭﻻ ﺣﺎﺟﺔ ﺗﺪﻋﻮ ﺇﻟﻴﻪ‪ ،‬ﻭﰲ ﺑﻌﺾ‬
‫ﺍﻷﺣﻴﺎﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺇﺧﻼﻝ ﺑﺎﳌﻌﲎ‪ ،‬ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﺃﻧﻜﺮ ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ ﺗﻮﺟﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ﻥ ﺭﺣﻤﺔ ﺍﷲ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﻤﺤﺴﻨﻴﻦ")‪ (1‬ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻣﻦ ﺑﺎﺏ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺇﻗﺎﻣﺔ‬ ‫"ﺇ ﹼ‬
‫ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻘﺎﻣﻪ ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺇ ﹼﻥ ﻣﻜﺎﻥ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻭﺫﻟﻚ ﺣﺘ‪‬ﻰ ﻳﺘﺠﻪ ﺍﻹﺧﺒﺎﺭ ﺑﻠﻔﻆ‬
‫ﺍﻟﻘﺮﻳﺐ ﺍﳌﺬﻛﹼﺮ ﻋﻦ "ﺍﻟﺮﲪﺔ" ﺍﳌﺆﻧ‪‬ﺚ‪ ،‬ﻭﻭﺻﻒ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺑﺄﻧ‪‬ﻪ ﺿﻌﻴﻒ ﺟﺪﺍ‪.‬‬
‫ﹼﰒ ﺑﻴ‪‬ﻦ ﺃ ﹼﻥ "ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺇﻗﺎﻣﺔ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻘﺎﻣﻪ ﻻ ﻳﺴﻮﻍ ﺍﺩ‪‬ﻋﺎﺅﻩ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻟﹼﺎ‬
‫ﺍﻟﺘﺒﺲ ﺍﳋﻄﺎﺏ ﻭﻓﺴﺪ ﺍﻟﺘﻔﺎﻫﻢ ﻭﺗﻌﻄﹼﻠﺖ ﺍﻷﺩﻟﺔ‪ ،‬ﺇﺫ ﻣﺎ ﻣﻦ ﻟﻔﻆ ﺃﻣﺮ ﺃﻭ ‪‬ﻲ ﺃﻭ ﺧﱪ ﻣﺘﻀﻤﻦ‬
‫ﻣﺄﻣﻮﺭﺍ ﺑﻪ ﻭﻣﻨﻬﻴﺎ ﻋﻨﻪ ﻭﳐﱪﺍ ﺇﻟﹼﺎ ﻭﳝﻜﻦ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﻘﺪ‪‬ﺭ ﻟﻪ ﻟﻔﻆ ﻣﻀﺎﻑ ﳜﺮﺟﻪ ﻋﻦ ﺗﻌﻠﻖ‬
‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﳋﱪﻳﺔ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﳌﻠﺤﺪ ﰲ ﻗﻮﻟﻪ‪ ":‬ﻭﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺣﺞ ﺍﻟﺒﻴﺖ" ﺃﻱ ﻣﻌﺮﻓﺔ‬
‫ﺣﺞ ﺍﻟﺒﻴﺖ ﻭ"ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﺼﻴﺎﻡ" ﺃﻱ ﻣﻌﺮﻓﺔ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﺇﺫﺍ ﻓﺘﺢ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﺴﺪ‬
‫ﺍﻟﺘﺨﺎﻃﺐ ﻭﺗﻌﻄﹼﻠﺖ ﺍﻷﺩﻟﺔ ")‪.(2‬‬
‫ﹼﰒ ﺁﻝ ﺍﻷﻣﺮ ﺑﺎﻷﺻﻮﱄ ﺇﱃ ﻟﻔﹾﻆ ﻗﺎﻋﺪﺓ ﻫﺎﻣﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺘﻘﺪﻳﺮ ﺍﳌﻀﺎﻑ ﺍﶈﺬﻭﻑ ﻭﻫﻲ‬
‫"ﺣﻴﺚ ﻳﺘﻌﻴ‪‬ﻦ ﻭﻻ ﻳﺼﺢ ﺍﻟﻜﻼﻡ ﺇﻟﹼﺎ ﺑﺘﻘﺪﻳﺮﻩ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺃﻛﻠﺖ ﺍﻟﺸﺎﻩ ﻓﺈ ﹼﻥ‬
‫ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻛﻠﺖ ﳊﻤﻬﺎ‪ ،‬ﻓﺤﺬﻑ ﺍﳌﻀﺎﻑ ﻻ ﻳﻠﹾﺒﺲ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﺃﻛﻞ ﻓﻼﻥ‬
‫ﻛﺒﺪ ﻓﻼﻥ ﺇﺫﺍ ﺃﻛﻞ ﻣﺎﻟﻪ‪ ،‬ﻓﺈ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﺃﻛﻞ ﲦﺮﺓ ﻛﺒﺪﻩ‪ ،‬ﻓﺤﺬﻑ ﺍﳌﻀﺎﻑ ﻫﻨﺎ ﻻ ﻳﻠﺒﺲ‪،‬‬
‫ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ)‪.(3‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺷﺘﺮﺍﻁ ﻟﻪ ﻣﺎ ﻳﺪﻋﻤﻪ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ – ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ – ﻓﻘﺪ‬
‫ﺍﺷﺘﺮﻁ ﺍﳌﱪ‪‬ﺩ ﻭﺟﻮﺩ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﶈﺬﻭﻑ ﻣﻦ ﻋﻘﻞ ﺃﻭ ﻗﺮﻳﻨﺔ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻋﻨﺪﻩ " ﺃﻥ ﺗﻘﻮﻝ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﺍﻵﻳﺔ‪.56:‬‬
‫)‪ (2‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ‪.24/3 ،‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.24/3 ،‬‬

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‫ﺟﺎﺀ ﺯﻳﺪ ﻭﺃﻧﺖ ﺗﺮﻳﺪ ﻏﻼﻡ ﺯﻳﺪ؛ ﻷ ﹼﻥ ﺍ‪‬ﻲﺀ ﻳﻜﻮﻥ ﻟﻪ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﻋﻠﻰ‬
‫ﺍﶈﺬﻭﻑ")‪،(1‬ﻭﺍﺷﺘﺮﻁ ﺍﺑﻦ ﺟﻨ‪‬ﻲ ﻟﺬﻟﻚ ﻓﻬﻢ ﺍﻟﺴﺎﻣﻊ ﻟﻘﺼﺪ ﺍﳌﺘﻜﻠﹼﻢ‪" ،‬ﻓﺈﻥ ﹸﻓﻬﹺﻢ ﻋﻨﻚ ﰲ‬
‫ﻗﻮﻟﻚ‪ :‬ﺿﺮﺑﺖ ﺯﻳﺪﺍ‪ ،‬ﺃﻧ‪‬ﻚ ﺇﻧ‪‬ﻤﺎ ﺃﺭﺩﺕ ﺑﺬﻟﻚ ﺿﺮﺑﺖ ﻏﻼﻣﻪ ﺃﻭ ﺃﺧﺎﻩ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﺟﺎﺯ‬
‫ﻭﺇﻥ ﱂ ‪‬ﻳﻔﹾﻬﻢ ﻋﻨﻚ ﱂ ﳚﺰ ")‪ ،(2‬ﻓﻌﻠﹼﻖ ﺍﳊﺬﻑ ﺑﺪﻻﻟﺔ ﺍﳌﻮﻗﻒ‪.‬‬
‫)‪(3‬‬
‫ﻭﻗﺪ ﺃﻧﻜﺮ ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻗﻮﻝ ﺣﺴﺎﻥ‪:‬‬
‫ﺴ ﹺﻞ‬
‫ﺼﻔﱠ ‪‬ﻖ ﺑﺎﻟﺮ‪ ‬ﺣﻴﻖ ﺍﻟﺴ‪‬ﻠ ‪‬‬
‫‪‬ﺑ ‪‬ﺮ ‪‬ﺩﻯ ‪‬ﻳ ‪‬‬ ‫ﺴﻘﻮﻥ ﻣﻦ ‪‬ﻭ ‪‬ﺭﺩ ﺍﻟﱪﻳﺺ ‪‬ﻋﻠﻴﻬﻢ‬
‫‪‬ﻳ ‪‬‬
‫ﻣﺎ ﻣﺎﻝ ﺇﻟﻴﻪ ﺍﻟﻨﺤﺎﺓ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﳏﺬﻭﻓﺎ ﳚﺐ ﲢﻴﻴﻨﻪ ﻷﺟﻞ ﺃﻥ ﻳﺴﺘﻘﻴﻢ ﺍﻹﺧﺒﺎﺭ‪ ،‬ﻭ ﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻣﺎﺀ ﺑ ‪‬ﺮﺩ‪‬ﻯ‪ ،‬ﺫﻟﻚ ﻷﻧ‪‬ﻪ ﻻ ﻳﺘﺄﺗ‪‬ﻰ ﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﻔﻌﻞ "ﻳﺼﻔﹼﻖ" ﻭﻫﻮ ﻟﻠﻤﺬﻛﹼﺮ ﻋﻦ "ﺑﺮﺩﻯ" ﻭﻫﻮ‬
‫ﻣﺆﻧ‪‬ﺚ ‪،‬ﻭﻗﺪ ﺫﻫﺐ ﺍﺑﻦ ﻗﻴﻢ ﻣﺬﻫﺒﺎ ﳐﺎﻟﻔﺎ ﺣﻴﺚ ﻗﺪ‪‬ﻡ ﺗﺄﻭﻳﻼ ﺁﺧﺮ ﻣﺴﺘﺴﺎﻏﺎ‪ ،‬ﻭﻫﻮ ﺃ ﹼﻥ ﺣﺴ‪‬ﺎﻥ‬
‫" ﺃﺭﺍﺩ ﺑﱪﺩﻯ ﺍﻟﻨﻬﺮ ﻭﻫﻮ ﻣﺬﻛﹼﺮ‪ ،‬ﻓﻮﺻﻔﻪ ﺑﺼﻔﺔ ﺍﳌﺬﻛﹼﺮ‪ ،‬ﻓﻘﺎﻝ ﻳﺼ ﹼﻔّﻖ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺬﻛﹼﺮ ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﺣﺬﻑ ﺍﳌﻀﺎﻑ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺫﻛﹼﺮ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺑﺮﺩﻯ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻨﻬﺮ")‪ ،(4‬ﻭﻫﻮ ﻣﺎ ﻳﺴﻤ‪‬ﻰ ﻋﻨﺪ‬
‫ﺍﻟﻘﺪﺍﻣﻰ ﺑﺎﳊﻤﻞ ﻋﻠﻰ ﺍﳌﻌﲎ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﳜﺺ ﺣﺬﻑ ﺍﳌﻮﺻﻮﻑ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻔﺔ ﻣﻘﺎﻣﻪ ﻓﻤﺸﻬﻮﺭ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻭﲞﺎﺻﺔ‬
‫ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻻ ﳛﺴﻦ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﻭﺍﻟﻠﻐﻮﻱ ﺇﻟﹼﺎ ﺑﺸﺮﻃﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻔﺔ ﺧﺎﺻﺔ ﻳﻌﻠﻢ ﺛﺒﻮ‪‬ﺎ ﻟﺬﻟﻚ ﺍﳌﻮﺻﻮﻑ ﺑﻌﻴﻨﻪ ﻻ ﻟﻐﲑﻩ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻔﺔ ﻗﺪ ﻏﻠﺐ ﺍﺳﺘﻌﻤﺎﳍﺎ ﻣﻔﺮﺩﺓ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻑ ﻛﺎﻟﺒ‪‬ﺮ‪ ،‬ﻭﺍﻟﻔﺎﺟﺮ‬
‫ﻭﺍﳉﺎﻫﻞ ﻭﺍﳌﺘﻘﻲ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﻨﱯ ‪،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻏﻠﺐ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺼﻔﺔ ﻓﻴﻪ ﳎﺮﺩﺓ ﻋﻦ‬
‫ــــــــــ‬
‫)‪ (1‬ﳑﺎ ﺍﺗ‪‬ﻔﻖ ﻟﻔﻈﻪ ﻭ ﺍﺧﺘﻠﻒ ﻣﻌﻨﺎﻩ‪ ،‬ﺍﳌﱪ‪‬ﺩ‪ ،‬ﺹ‪.32‬‬
‫)‪ (2‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﻨ‪‬ﻲ‪.452/2 ،‬‬
‫)‪ (3‬ﺩﻳﻮﺍﻥ ﺣﺴ‪‬ﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪) ،‬ﺩ ﺕ ﻁ(‪ ،‬ﺹ‪.180‬‬
‫)‪ (4‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪.25/3 ،‬‬

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‫ﺍﳌﻮﺻﻮﻑ‪ ،‬ﻓﻼ ﻳﻜﺎﺩ ﳚﻲﺀ ﺫﻛﺮ ﺍﳌﻮﺻﻮﻑ ﻣﻌﻬﺎ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﺇ ﹼﻥ ﺍﻷﺑﺮﺍﺭ ﻟﻔﻲ ﻧﻌﻴﻢ ﻭﺇ ﹼﻥ‬
‫ﺍﻟﻔﺠﺎﺭ ﻟﻔﻲ ﺟﺤﻴﻢ"‪ ،‬ﻭﻗﻮﻟﻪ‪ ":‬ﺇ ﹼﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ ﻭﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ"‪ ،‬ﻭﻗﻮﻟﻪ‪":‬‬
‫ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ﻫﻢ ﺍﻟﻈﺎﳌﻮﻥ"‪ ،‬ﻭﻫﻮ ﻛﺜﲑ ﺟﺪﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺑﺪﻭﻥ ﺫﻟﻚ ﻻ‬
‫ﳛﺴﻦ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﺼﻔﺔ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺟﺎﺀﱐ ﻃﻮﻳﻞ‪ ،‬ﻭﺭﺃﻳﺖ ﲨﻴﻼ ﺃﻭ ﻗﺒﻴﺤﺎ‪،‬‬
‫ﻭﺃﻧﺖ ﺗﺮﻳﺪ ﺟﺎﺀﱐ ﺭﺟﻞ ﻃﻮﻳﻞ‪ ،‬ﻭﺭﺃﻳﺖ ﺭﺟﻼ ﲨﻴﻼ ﺃﻭ ﻗﺒﻴﺤﺎ")‪.(1‬‬
‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻼﻡ ﻳﻄﻮﻝ ﰲ ﻣﺘﻄﻠﺒﺎﺕ ﻭﺣﻘﻴﻘﺔ ﻭﺃﻗﺴﺎﻡ ﻫﺬﺍ ﺍﳌﺒﺪﺃ‪ ،‬ﻭﺳﻠﺒ‪‬ﻪ ﻗﻴﻤﺘﻪ‬
‫ﺍﻹﺑﻼﻏﻴﺔ ﳑﺎ ﻻ ﻳﻘﻮﻝ ﺑﻪ ﺃﺣﺪ‪ ،‬ﻭﺃﺩﻕ ﻣﺎ ﻧﺆﻛﹼﺪ ﻋﻠﻴﻪ ﺃ ﹼﻥ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺟﺰﺀ ﻣﻦ ﺍﻟﻜﻼﻡ‬
‫ﻣﻨﻮﻁ ﺑﻔﻬﻢ ﺍﳌﺴﺘﻤﻊ ﻟﻠﺮﺳﺎﻟﺔ ﺍﳌﺮﺍﺩ ﺗﺒﻠﻴﻐﻬﺎ‪ ،‬ﻭﰲ ﻛﻞ ﲨﻠﺔ ﻳﺘﻠﻔﻆ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺎﺋﺾ ﳝﻜﻦ‬
‫ﺃﻥ ﳛﺬﻑ ﺩﻭﻥ ﺃﻥ ﻳﻌﻄﹼﻞ ﺫﻟﻚ ﻣﻘﺪﺭﺓ ﺍﳌﺴﺘﻤﻊ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﳉﻤﻠﺔ ﺃﻭ‬
‫ﺍﳉﻤﻞ‪ ،‬ﻭﻟﻠﻘﺮﺍﺋﻦ ﺩﻭﺭﻫﺎ ﺍﻟﻔﺎﻋﻞ ﰲ ﺍﺳﺘﺌﺼﺎﻝ ﺍﳌﻌﲎ ﺍﻟﺴﻘﻴﻢ ﻭﺇﺛﺒﺎﺕ ﺍﳌﻌﲎ ﺍﻟﺴﻠﻴﻢ ﺍﳌﻘﺼﻮﺩ‪.‬‬
‫‪ 4-4‬ﺍﻟﻔﻌﻞ ﺍﻟﻠﺴﺎﱐ‪:‬‬
‫ﺩﺃﺏ ﺍﻷﺻﻮﻟﻴﻮﻥ ﰲ ﺍﺧﺘﻴﺎﺭﺍ‪‬ﻢ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺧﺎﺻﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻷﺟﻞ ﲡﻠﻴﺔ ﺍﳌﻌﻄﻰ ﻋﻠﻰ‬
‫ﻣﺮﺍﺟﻌﺔ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺁﻟﻴﺎﺕ ﻭﺃﺩﻭﺍﺕ ﺍﻟﺘﺄﻭﻳﻞ ﺇﺣﺴﺎﺳﺎ ﻭﻗﻨﺎﻋﺔ ﻣﻨﻬﻢ ﺃﻥ ﺍﻟﻘﻀﻴﺔ ﻻ ﳝﻜﻦ‬
‫ﺃﻥ ﺗﺴﺘﻮﰱ ﺇﻟﹼﺎ ﺇﺫﺍ ﹼﰎ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺋﻬﺎ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﺇﺧﻀﺎﻋﻬﺎ ﳌﻨﻄﻖ ﻋﻘﻠﻲ ﲝﺔ ﺗﻌﺎﰿ ﰲ ﺧﻀﻤﻪ‬
‫ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﺍﳌﺴﻨ‪‬ﺔ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﺎ ﹼﰎ ﻣﻼﺣﻈﺘﻪ ﻋﻠﻰ ﻛﻞ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﺗﻠﺖ‬
‫ﻓﺘﺮﺓ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﻟﱵ ﺗﻌﺎﻃﺎﻫﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻭﻳ‪‬ﺸﻜﹼﻞ ﺇﺣﺪﻯ ﺩﻋﺎﻣﺎﺕ ﲝﺜﻬﻢ "ﺍﻟﻔﻌﻞ‬
‫ﺍﻟﻠﺴﺎﱐ"‪ ،‬ﻭﻳﺒﺪﻭﺍ ﺃﻧ‪‬ﻪ ﺍﶈﺮ‪‬ﻙ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻌﻤﻞ ﺍﻟﺘﺨﺎﻃﱯ ﰲ ﻧﻈﺮﻫﻢ ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﰲ‬
‫ﺍﻟﺪﺭﺱ ﺍﻟﺘﺪﺍﻭﱄ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﻦ ﺻﺮﻳﺢ ﻣﺎ ﻭﺭﺩ ﰲ ﻣﻈﺎﻥ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻠﻐﻮﻱ ﻋﻨـﺪ ﺍﻟﻌﺮﺏ ﰲ‬
‫ــــــــــ‬
‫)‪ (1‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪.27-26/3 ،‬‬

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‫ﻫﺬﺍ ﺍﳌﺪﺍﺭ ﺍﺳﺘﻄﺮﺍﺩ ﻟﻠﺴﻴﻮﻃﻲ ﺃﲨﻞ ﻓﻴﻪ ﺗﻘﺴﻴﻤﺎﺕ ﺍﻷﺻﻮﻟﻴﲔ ﻟﻠﻜﻼﻡ‪ ،‬ﻻ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺼﻮ‪‬ﺭ‬
‫ﺍﻟﻨﺤﻮﻱ ﺇﻧ‪‬ﻤﺎ ﻣﻦ ﺧﻼﻝ ﻣﻨﻈﻮﺭ ﺁﺧﺮ ﻟﺴﺎﱐ ﺃﻛﺜﺮ ﺍﺳﺘﻤﺴﺎﻛﺎ ﻭﺗﺮﺍﺑﻄﺎ‪.‬‬
‫ﳝﻜﻦ ﺍﻻﻫﺘﺪﺍﺀ ﻣﻦ ﺧﻼﻟﻪ ﺇﱃ ﻧﺘﻴﺠﺔ ﻣﺆﺩ‪‬ﺍﻫﺎ ﺃﻥ ﲝﺜﻬﻢ ﻭﺟﻬﺪﻫﻢ ﺍﳌﻀﲏ ﺭﻫﲔ ﻣﻨﻬﺞ‬
‫ﻭﻣﻨﻄﻖ ﺟﺪﱄ ﻳﺘﻢ ﻓﻴﻪ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻌﻼﻣﺎﺗﻴﺔ ﻭﺍﻟﻠﺴﺎﻧﻴﺔ ﹼﰒ ﻋﻘﻠﻨﺘﻬﺎ ﻭﻓﻖ ﺗﻘﺪﻳﺮﺍﺕ‬
‫ﺍﻓﺘﺮﺍﺿﻴﺔ؛ ﻷ ﹼﻥ ﻣﺎ ﻳﻌﻤﺪ ﺇﻟﻴﻪ ﺍﻟﻔﻜﺮ ﰲ ﺗﻘﺴﻴﻢ ﺍﻟﻜﻼﻡ ﻣﻨﻮﻁ ﺑﺎﻓﺘﺮﺍﺽ ﻣﻌﻠﻞ ﻭﺍﺳﺘﻨﺘﺎﺟﺎﺕ‬
‫ﻇﻨﻴﺔ*‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻥ ﻣﻦ ﲤﺎﻡ ﺍﻟﺒﻴﺎﻥ ﻋﺮﺽ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ﻓﺤﺮﻱ ﺑﻨﺎ ﺃﻥ ﻧﺒﺼﺮﻫﺎ ﻟﻌﻠﹼﻨﺎ‬
‫ﻧﺴﺘﺸﻒ ﻭﻧﱪﺯ ﳕﻮﺫﺟﺎ ﻳﺰﻳﺪ ﺍﻻﻗﺘﺮﺍﺡ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ ﺗﺄﻛﻴﺪﺍ‪ ،‬ﻭﻟﺮﲟﺎ ﻳﻜﺸﻒ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﺩﺳﺎﺋﺴﻪ ﻭﻳﺜﺮﻱ ﻣﻀﺎﻣﻴﻨﻪ‪.‬‬
‫)‪(1‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﺫﻛﺮ ﻭ ﺗﺮﺗﻴﺐ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﻛﺎﻵﰐ‪:‬‬
‫‪-‬ﺍﻟﻘﺴﻢ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻗﺎﻝ ﺑﻪ ﺍﻟﻜﺜﲑﻭﻥ‪ ،‬ﺣﻴﺚ ﺍﻋﺘﱪﻭﺍ ﺍﻟﻜﻼﻡ ﻣﺆﻟﹼﻔﺎ ﻣﻦ ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ؛ ﺧﱪ‬
‫ﻭﻃﻠﺐ‬
‫ﻭﺇﻧﺸﺎﺀ‪ ،‬ﻭﻣﺴﺘﻨﺪﻫﻢ ﰲ ﺍﻟﺘﻘﺴﻴﻢ ﳏﺾ ﺍﺳﺘﻘﺮﺍﺀ ﻋﻘﻠﻲ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻷ ﹼﻥ ﺍﻟﻜﻼﻡ ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﻘﺒﻞ‬
‫ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻟﺘﻜﺬﻳﺐ ﺃﻭ ﻻ‪ ،‬ﺍﻷﻭ‪‬ﻝ ﺍﳋﱪ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺇﻥ ﺍﻗﺘﺮﻥ ﻣﻌﻨﺎﻩ ﺑﻠﻔﻈﻪ ﻓﻬﻮ ﺍﻹﻧﺸﺎﺀ‪ ،‬ﻭﺇﻥ‬
‫ﱂ ﻳﻘﺘﺮﻥ ﺑﻞ ﺗﺄﺧ‪‬ﺮ ﻋﻨﻪ ﻓﻬﻮ ﺍﻟﻄﻠﺐ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﺭﺁﻩ ﺍﶈﻘﻘﻮﻥ ﺣﻴﺚ ﺃﺩﳎﻮﺍ ﺍﻟﻄﻠﺐ ﰲ ﺍﻹﻧﺸﺎﺀ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﺍﻟﻘﺴﻤﺔ ﺛﻨﺎﺋﻴﺔ‬
‫ﺧﱪ ﻭﺇﻧﺸﺎﺀ‪ ،‬ﻓﻤﻌﲎ ﺍﺿﺮﺏ ﻣﺜﻼ ﻫﻮ ﻃﻠﺐ ﺍﻟﻀﺮﺏ ﻣﻘﺘﺮﻧﺎ ﺑﻠﻔﻈﻪ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﻀﺮﺏ ﺍﻟﺬﻱ‬
‫ﻳﻮﺟﺪ ﺑﻌﺪ ﺫﻟﻚ ﻓﻬﻮ ﻣﺘﻌﻠﻖ ﺍﻟﻀﺮﺏ ﻻ ﻧﻔﺴﻪ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻋﺘﱪ ﺍﻟﻜﻼﻡ ﺧﱪﺍ ‪،‬ﻭﺍﺳﺘﺨﺒﺎﺭﺍ )ﺍﻻﺳﺘﻔﻬﺎﻡ(‪ ،‬ﻭﻃﻠﺒﺎ‪ ،‬ﻭﻧﺪﺍﺀ‪ ،‬ﻓﺄﺩﺭﺟﻮﺍ ﺍﻷﻣﺮ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﳘﻊ ﺍﳍﻮﺍﻣﻊ ﰲ ﺷﺮﺡ ﲨﻊ ﺍﳉﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﲢـ‪:‬ﺃﲪﺪ ﴰﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﺳﻨﺔ‪ ،1998‬ﺑﲑﻭﺕ‪.47-46/1 ،‬‬
‫• ﻳﻨﻈﺮ ﺹ‪ 178-177‬ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬

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‫ﻭﺍﻟﻨﻬﻲ ﲢﺖ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﺿﻌ‪‬ﻔﻮﺍ ﺑﺄﻥ ﺍﻻﺳﺘﺨﺒﺎﺭ ﺩﺍﺧﻞ ﲢﺘﻪ ﺃﻳﻀﺎ‪ ،‬ﻭﺑﺄ ﹼﻥ ﳓﻮ‪ :‬ﺑﻌﺖ ﻭﺍﺷﺘﺮﻳﺖ‬
‫ﺧﺎﺭﺝ ﻣﻨﻪ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻋﺘﱪ ﺍﻟﻜﻼﻡ ﺧﱪﺍ‪ ،‬ﻭﺃﻣﺮﺍ‪ ،‬ﻭﺗﺼﺮﳛﺎ‪ ،‬ﻭﻃﻠﺒﺎ‪ ،‬ﻭﻧﺪﺍﺀ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ‪ :‬ﻗﺎﻝ‪ :‬ﺧﱪ‪ ،‬ﻭﺍﺳﺘﺨﺒﺎﺭ‪،‬ﻭﺃﻣﺮ‪ ،‬ﻭ‪‬ﻲ‪ ،‬ﻭﻧﺪﺍﺀ‪ ،‬ﻭﲤﻦ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻗﺎﻝ ﻋﺸﺮﺓ ﺃﻗﺴﺎﻡ‪ :‬ﻧﺪﺍﺀ‪ ،‬ﻭﻣﺴﺄﻟﺔ‪ ،‬ﻭﺃﻣﺮ‪ ،‬ﻭﺗﺸﻔﻊ‪ ،‬ﻭﺗﻌﺠﺐ‪ ،‬ﻭﻗﺴﻢ‬
‫ﻭﺷﺮﻁ‪ ،‬ﻭﻭﺿﻊ‪ ،‬ﻭﺷﻚ‪ ،‬ﻭﺍﺳﺘﻔﻬﺎﻡ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺑﻊ‪ :‬ﻗﺎﻝ‪ :‬ﺗﺴﻌﺔ ﺑﺈﺳﻘﺎﻁ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﺪﺧﻮﻟﻪ ﰲ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻣﻦ‪ :‬ﻗﺎﻝ‪ :‬ﲦﺎﻧﻴﺔ ﺑﺈﺳﻘﺎﻁ ﺍﻟﺘﺸﻔﻊ‪ ،‬ﻟﺪﺧﻮﻟﻪ ﻓﻴﻬﺎ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺘﺎﺳﻊ‪ :‬ﻗﺎﻝ‪ :‬ﺳﺒﻌﺔ ﺑﺈﺳﻘﺎﻁ ﺍﻟﺸﻚ؛ ﻷﻧ‪‬ﻪ ﻣﻦ ﻗﺴﻢ ﺍﳋﱪ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﻌﺎﺷﺮ‪ :‬ﻗﺎﻝ‪ :‬ﺳﺘﺔ ﻋﺸﺮ‪ ،‬ﺃﻣﺮ‪ ،‬ﻭ‪‬ﻲ‪ ،‬ﻭﺧﱪ‪ ،‬ﻭﺍﺳﺘﺨﺒﺎﺭ‪ ،‬ﻭﻃﻠﺐ‪ ،‬ﻭﺟﺤﻮﺩ‪ ،‬ﻭﲤﻦ‬
‫ﻭﺇﻏﻼﻅ‪ ،‬ﻭﺍﺧﺘﺒﺎﺭ‪ ،‬ﻭﻗﺴﻢ‪ ،‬ﻭﺗﺸﺒﻴﻪ‪ ،‬ﻭﳎﺎﺯﺍﺓ‪ ،‬ﻭﺩﻋﺎﺀ‪ ،‬ﻭﺗﻌﺠﺐ‪ ،‬ﻭﺍﺳﺘﺜﻨﺎﺀ‪...‬‬
‫ﻫﺬﻩ ﻫﻲ ﲨﻠﺔ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﺼﺎﺩﻓﻬﺎ ﺍﻟﻔﺎﺣﺺ ﺍﻟﻠﺴﺎﱐ ﻋﻨﺪﻣﺎ‬
‫ﻳﺴﺘﻜﺸﻒ ﺍﳌﺪﻭ‪‬ﻧﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﺇ ﹾﺫ ﺗﻘﺮﺭ ﻋﺪﻡ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻻﺳﺘﻨﺠﺎﺩ ﺑﻜﻞ ﺍﻻﺳﺘﻘﺮﺍﺀﺍﺕ‬
‫ﺍﳌﻤﻜﻨﺔ ﻳﺘﺄﻛﹼﺪ ﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﺟﺐ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﳕﻮﺫﺝ ﻳﺴﺘﻮﻋﺐ ﻛ ﹼﻞ ﻗﻀﺎﻳﺎ‬
‫ﺍﻟﻠﺴﺎﻥ ﻭﻫﻮ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻳﺴﺘﻘﻄﺐ ﺃﻳﻀﺎ ﻣﺎ ﻛﺎﻥ ﺩﺍﺧﻼ ﰲ ﺣﻮﺯﺓ ﻓﻠﺴﻔﺔ ﺍﻟﻠﻐﺔ ﳑ‪‬ﺎ‬
‫ﺍﻣﺘﺪﺕ ﻟﻪ ﻳﺪ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﳌﻘﺘﺮﺡ ﻟﻠﻔﻌﻞ ﺍﻟﻠﺴﺎﱐ‪:‬‬
‫ﺼﺮﻳﻦ ﺍﻷﻟﺴﻨﻴﲔ ﺃ ﹼﻥ ﳏﺎﻭﻟﺔ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ‬
‫ﻏﲑ ﺧﻔﻲ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﻭﻛﺬﺍ ﺍﳌﺘﺒ ‪‬‬
‫ﳕﻮﺫﺝ ﺭﺍﺋﺪ ﻭﻣﺜﺎﱄ ﻟﻴﺲ ﺑﺎﻷﻣﺮ ﺍﳍﻴ‪‬ﻦ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﻭﻏﲑﻩ؛ ﻷﻧ‪‬ﻪ ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﳌﻬﺘﺪﻱ‬
‫ﺇﺑﺮﺍﺯ ﺃﺳﺒﺎﺏ ﺍﻻﺧﺘﻴﺎﺭ ‪،‬ﻭﻳﻔﺮﺽ ﺃﻳﻀﺎ ﺗﻌﻴﲔ ﺃﺩﻭﺍﺕ ﺍﻟﻨﻘﺪ ﻭﺍﻟﺮﻓﺾ‪ ،‬ﻛ ﹼﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‬
‫ﺗﻮﺟﺐ ﻋﻠﻰ ﺍﳌﺘﺄﻣ‪‬ﻞ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺬﺭ ﻭﺍﳊﻴﻄﺔ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺧﻮﺽ ﺍﻟﺘﺠﺮﺑﺔ ﺑﺘﻌﻴﲔ‬
‫ﺍﻟﻨﻤﻮﺫﺝ؛ ﻷﻧ‪‬ﻪ ﻣﻄﺎﻟﺐ ﺑﺬﻟﻚ ‪.‬‬

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‫ﻟﻌ ﹼﻞ ﻣﻦ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺍﻟﻨﻔﺎﺫ ﺇﱃ ﺟﻮﻫﺮ ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ ﻭﺗﺄﻣ‪‬ﻠﻮﻩ ﺑﺮﻭﻳﺔ ﻭﲟﺰﻳﺪ ﺑﺴﻂ‬
‫ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ ﻭﻛﺬﺍ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻨﻮﻱ‪ ،‬ﻭﺍﳌﻼﺣﻆ ﻋﻠﻰ ﺗﻘﺴﻴﻢ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﺃﻥ‬
‫ﻫﻨﺎﻙ ﺍﺧﺘﻼﻓﺎ ﺣﺎﺻﻼ ﻻﺧﺘﻼﻑ ﺍﳌﻨﻬﺞ؛ ﺣﻴﺚ ﻋﻤﺪ ﺍﻷﻭ‪‬ﻝ ﺇﱃ ﺗﺘﺒ‪‬ﻊ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﺧﻼﻝ‬
‫ﺗﺸﺮﳛﻬﺎ ﻭﺍﺳﺘﻘﺼﺎﺀ ﻣﻜﻮ‪‬ﻧﺎ‪‬ﺎ ﲝﺜﺎ ﻋﻦ ﻣﺎ ﳝﻴ‪‬ﺰ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ‪ ،‬ﰲ ﺣﲔ ﺍﻟﺜﺎﱐ ﺳﻠﻚ‬
‫ﻣﺴﻠﻜﺎ ﲡﻤﻴﻌﻴﺎ ﻳﺘﺨﺬ ﻣﻦ ﺍﻻﺧﺘﺰﺍﻝ ﻭﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺃﻗﺴﺎﻡ ﺍﻟﻜﻼﻡ ﺳﺒﻴﻼ ﻣﺘﻮﺧﻰ‪.‬‬
‫ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ‪:‬‬
‫ﻣﻴ‪‬ﺰ ﺍﳉﻮﻳﲏ ﺑﲔ ﺗﻘﺴﻴﻤﲔ ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﺗﺼﻨﻴﻔﲔ ﻟﻠﻜﻼﻡ‪ ،‬ﺗﺼﻨﻴﻒ ﺍﻷﺻﻮﻟﻴﲔ ﺍﳌﺘﻘﺪ‪‬ﻣﲔ‬
‫ﺍﳌﺆﻟﱠﻒ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﳋﱪ‪ ،‬ﻭﺍﻻﺳﺘﺨﺒﺎﺭ‪ ،‬ﻭﺗﺼﻨﻴﻒ ﺍﻷﺻﻮﻟﻴﲔ‬
‫ﺍﳌﺘﺄﺧﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺃﺿﺎﻓﻮﺍ ﺇﱃ ﺍﳌﻘﺘﺮﺡ ﺍﻟﻘﺪﱘ ﺍﻟﺘﻌﺠ‪‬ﺐ‪ ،‬ﻭﺍﻟﺘﻤﲏ‪ ،‬ﻭﺍﻟﺘﻠﻬ‪‬ﻒ‪ ،‬ﻭﺍﻟﺪ‪‬ﻋﺎﺀ‬
‫ﻭﺍﻟﺘﺮﺟ‪‬ﻲ)‪ .(1‬ﻭﺍﳉﻮﻳﲏ ﱂ ﻳﻘﻒ ﺃﻣﺎﻡ ﺍﻟﺘﺼﻨﻴﻔﲔ ﺫﺍﻛﺮﺍ ﻭﺍﺻﻔﺎ ﻓﻘﻂ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺩﻗﹼﻖ ﺍﻟﻨﻈﺮ ﰲ‬
‫ﺍﻟﻘﻀﻴ‪‬ﺔ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﻟﻮﺻﻒ ﻭﺍﻟﻨﻈﺮ ﺍﻟﻌﺎﻡ ﺇﱃ ﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻟﻨﻘﺪ‪ ،‬ﻓﺄﻭ‪‬ﻝ ﻣﺎ ﻗﺮ‪‬ﺭﻩ ﺃ ﹼﻥ‬
‫ﻣﺎ ﺯﺍﺩﻩ ﺍﳌﺘﺄﺧﺮﻭﻥ ﺯﻋﻢ ﻭﳏﺎﻭﻟﺔ ﻏﲑ ﻣﻮﻓﹼﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﺎ ﺩﻟﹼﺖ ﻋﻠﻴﻪ ﻋﺒﺎﺭﺗﻪ‪ ":‬ﻓﺰﺍﺩﻭﺍ‬
‫ﺑﺰﻋﻤﻬﻢ")‪.(2‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺸﻲﺀ ﺍﻟﺜﺎﱐ ﺍﳌﻘﺮ‪‬ﺭ ﻓﻬﻮ ﺍﺧﺘﺒﺎﺭ ﺗﺸﺮﳛﻲ ﻟﺘﺼﻨﻴﻒ ﺍﳌﺘﻘﺪﻣﲔ ﻭﳏﺎﻭﻟﺔ ﻟﻠﺘﻐﻴﲑ ﻣﺴﺘﻨﺪﺍ ﺇﱃ‬
‫ﻣﻘﻮﻣﺎﺕ ﻭﻓﺤﺺ ﻋﻘﻠﻲ ﳏﺾ‪ ،‬ﻭﻗﺪ ﺃﻭﺟﺪ ﺗﺼﻨﻴﻔﺎ ﺑﺪﻳﻼ ﺧﺎﺻﺎ ﺑﻪ‪" ،‬ﻭﺍﻟﻮﺟﻪ ﻋﻨﺪﻱ‬
‫)ﺍﳉﻮﻳﲏ( ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﻟﻜﻼﻡ ﻃﻠﺐ‪ ،‬ﻭﺧﱪ‪ ،‬ﻭﺍﺳﺘﺨﺒﺎﺭ‪ ،‬ﻭﺗﻨﺒﻴﻪ‪.‬‬
‫‪ -‬ﻓﺎﻟﻄﻠﺐ )ﻳﺸﻤﻞ( ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ‪.‬‬
‫‪ -‬ﻭﺍﳋﱪ ﻳﺘﻨﺎﻭﻝ ﺃﻗﺴﺎﻣﺎ ﻭﺍﺿﺤﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﺘﻌﺠﺐ ﻭﺍﻟﻘﺴﻢ‪.‬‬
‫‪ -‬ﻭﺍﻻﺳﺘﺨﺒﺎﺭ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﺍﻟﻌﺮﺽ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ‪ ،‬ﲢـ‪ :‬ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﳏﻤﻮﺩ ﺍﻟﺪﻳﺐ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻁ‪1‬‬
‫ﺳﻨﺔ‪.147-146/1 ،1992‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.147/1 ،‬‬

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 ‫‪ -‬ﻭﺍﻟﺘﻨﺒﻴﻪ ﻳﺪﺧﻞ ﲢﺘﻪ ﺍﻟﺘﻠﻬ‪‬ﻒ‪ ،‬ﻭﺍﻟﺘﻤﻨ‪‬ﻲ‪ ،‬ﻭﺍﻟﺘﺮﺟ‪‬ﻲ‪ ،‬ﻭﺍﻟﻨ‪‬ﺪﺍﺀ")‪.(1‬‬
‫ﻣﺎ ﳝﻜﻦ ﻣﻼﻣﺴﺘﻪ ﻣﻦ ﺍﻟﺘﻘﺴﻴﻢ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺮﺑﺎﻋﻲ ﻟﻠﻜﻼﻡ ﺍﳌﻌﻬﻮﺩ ﻋﻨﺪ‬
‫ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﻣﻊ ﺗﻐﻴﲑ ﰲ ﺑﻌﺾ ﺑﻨﻴﺎﺗﻪ ﺍﻻﺷﺘﻘﺎﻗﻴﺔ‪ ،‬ﺣﻴﺚ ﺟﻌﻞ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﻗﺴﻤﺎ‬
‫ﻭﺍﺣﺪﺍ ﻫﻮ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﻭﺿﻊ ﲢﺖ ﺍﳋﱪ ﺍﻟﺘﻌﺠﺐ ﻭﺍﻟﻘﺴﻢ‪ ،‬ﻭﲢﺖ ﺍﻻﺳﺘﺨﺒﺎﺭ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫ﻭﺍﻟﻌﺮﺽ‪ ،‬ﻭﺃﺿﺎﻑ ﻗﺴﻤﺎ ﺟﺪﻳﺪﺍ ﻫﻮ ﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﺍﻟﺬﻱ ﻳﻀ ‪‬ﻢ ﺍﻟﺘﻠﻬ‪‬ﻒ‪ ،‬ﻭﺍﻟﺘﻤﻨ‪‬ﻲ‪ ،‬ﻭﺍﻟﻨ‪‬ﺪﺍﺀ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﻭﲝﻜﻢ ﻣﺎ ﲤﻠﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺬﺍﺕ ﺍﻟﻌﺎﺭﻓﺔ ﻗﺪ ﺭﺳﻢ ﺗﺼﻮﺭﺍ ﺗﺪﺍﻭﻟﻴﺎ‬
‫ﺟﺪﻳﺪﺍ ﻟﻠﻔﻌﻞ ﺍﻟﻠﺴﺎﱐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﳝﻴ‪‬ﺰ ﻫﺬﺍ ﺍﻟﺘﺼﻨﻴﻒ ﰲ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﳏﺎﻓﻈﺘﻪ ﻋﻠﻰ‬
‫ﺗﺼﻨﻴﻒ ﺍﳌﺘﻘﺪﻣﲔ ﻣﻊ ﳏﺎﻭﻟﺔ ﺟﺎﺩﺓ ﻟﻮﺿﻊ ﳌﺴﺔ ﺍﻟﺘﻐﻴﲑ ﰲ ﺑﻌﺾ ﺑﻨﻴﺎﺗﻪ‪ ،‬ﺇﻋﺼﺎﻣﺎ ﻣﻨﻪ ﺃ ﹼﻥ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻠﺴﺎﻧﻴ‪‬ﺔ ﺗﻘﺒﻞ ﺍﻟﺘﺠﺪ‪‬ﺩ ﻭﺍﻹﻟﻐﺎﺀ؛ ﻻﺳﺘﻨﺎﺩﻫﺎ ﺇﱃ ﻟﻐﺔ ﺍﻟﻮﺻﻒ ﻭﺍﳌﻨﻄﻖ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺑﺎﻟﻔﻌﻞ ﻣﺎ ﳒﺪﻩ ﺛﺎﺑﺘﺎ ﺑﻌﺪ ﺍﳉﻮﻳﲏ‪ ،‬ﺣﻴﺚ ﹼﰎ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﺗﺼﻨﻴﻒ ﺁﺧﺮ ﻋﺰﻑ ﻭﻋﺪﻝ ﻓﻴﻪ‬
‫ﺻﺎﺣﺒﻪ ﻋﻦ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺮﺑﺎﻋﻲ ﺇﱃ ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﺛﻼﺛﻲ‪ ":‬ﻭﻳﻨﻘﺴﻢ ﺍﻟﻜﻼﻡ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻳﺘﺮﺗﺐ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻌﲎ ﺇﱃ ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ‪:‬‬
‫ﺍﻷﻭ‪‬ﻝ‪ :‬ﺍﻟﻄﻠﺐ‪ ،‬ﻭﻳﻀ ‪‬ﻢ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﺍﻷﻣﺮ‪ ،‬ﻭﺍﻻﻟﺘﻤﺎﺱ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﳋﱪ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻭﻳﻨﺪﺭﺝ ﻓﻴﻪ ﺍﻟﺘﻤﲏ‪ ،‬ﻭﺍﻟﺘﺮﺟﻲ‪ ،‬ﻭﺍﻟﻘﺴﻢ‪ ،‬ﻭﺍﻟﻨﺪﺍﺀ")‪ .(2‬ﺃﻭ ﺑﺎﺻﻄﻼﺡ ﺗﺎﺝ‬
‫ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺴﺒﻜﻲ ﻭﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﶈﻠﻲ " ﺍﻟﻜﻼﻡ ﻳﻨﻘﺴﻢ ﺇﱃ ﻃﻠﺐ‪ ،‬ﻭﺧﱪ‪ ،‬ﻭﺇﻧﺸﺎﺀ")‪.(3‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.147/1 ،‬‬
‫)‪ (2‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴ‪‬ﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﲢـ‪ :‬ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ –ﻭﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮﺽ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‪ ،1993‬ﺑﲑﻭﺕ‪.304/2 ،‬‬
‫)‪ (3‬ﺷﺮﺡ ﺍﻟﻮﺭﻗﺎﺕ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﶈﻠﹼﻲ‪ ،‬ﲢـ‪ :‬ﺃﲪﺪ ﻣﺼﻄﻔﻰ ﻗﺎﺳﻢ ﺍﻟﻄﻬﻄﺎﻭﻱ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻀﻴﻠﺔ‪-‬ﺩﺍﺭ ﺍﻟﻨﺼﺮ‪) ،‬ﺩ ﺕ ﻁ(‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.51-50‬‬

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‫ﺑﻞ ﻣﺎ ﻭﺟﺪﻧﺎﻩ ﻋﻨﺪ ﺗﺄﻣ‪‬ﻞ ﺍﳌﻌﻄﻰ ﺍﻷﺻﻮﱄ ﻳﺘﺠﺎﻭﺯ ﻛﻞ ﻣﺎ ﹼﰎ ﺫﻛﺮﻩ ﻣﻦ ﺗﺼﻨﻴﻔﺎﺕ‪-‬ﻭﻳﺒﺪﻭ‬
‫ﺃﻧ‪‬ﻪ ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﺬﻱ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻣﺎ ﲤﻠﻴﻪ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻵﻧﻴﺔ‪ -‬ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺗﺼﻨﻴﻒ ﲨﺎﻝ‬
‫ﺍﻟﺪﻳﻦ ﺍﻹﺳﻨﻮﻱ‪ ،‬ﺍﻟﺬﻱ ﺍﻋﺘﱪ ﺍﻟﻜﻼﻡ ﻛﻴﺎﻧﺎ ﻣﺆﻟﹼﻔﺎ ﻣﻦ "ﺧﱪ ﻭﺇﻧﺸﺎﺀ")‪ (1‬ﻓﻘﻂ‪ ،‬ﻭﻫﻮ ﺗﻘﺴﻴﻢ‬
‫ﲡﻤﻌﻪ ﻗﻮﺍﺳﻢ ﻣﺸﺘﺮﻛﺔ ﻣﻊ ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﺜﻨﺎﺋﻲ ﻟﻠﻜﻼﻡ ﺍﻟﺬﻱ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺃﻭﺳﱳ ‪J.Austin‬‬
‫ﺻﺎﺣﺐ ﻧﻈﺮﻳﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ‪.‬‬
‫ﳝﻴ‪‬ﺰ ﺃﻭﺳﱳ ﺑﲔ ﻧﻮﻋﲔ ﻣﻦ ﺍﳌﻠﻔﻮﻇﺎﺕ ﺃﻭ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﺍﻷﻓﻌﺎﻝ ﺍﻹﳒﺎﺯﻳ‪‬ﺔ )ﺍﻹﻧﺸﺎﺋﻴﺔ(‬
‫‪ Performatifs‬ﻭ ﺍﳌﻠﻔﻮﻇﺎﺕ ﺃﻭ ﺍﻷﻓﻌﺎﻝ ﺍﳋﱪﻳﺔ ‪،(2)Constatifs‬ﺣﻴﺚ ﺗﺘﻤﻴ‪‬ﺰ ﺍﻷﺧﲑﺓ‬
‫ﺑﺎﺣﺘﻤﺎﳍﺎ ﻟﻠﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ‪" ،‬ﻫﻲ ﺃﺧﺒﺎﺭ ﺗﺘﻤﺜﻞ ﻣﻬﻤﺘﻬﺎ ﰲ ﻭﺻﻒ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﳌﺴﺎﺭﺍﺕ ﺃﻭ‬
‫ﺣﺎﻟﺔ ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﳍﺬﻩ ﺍﻷﻗﻮﺍﻝ )ﺃﻭ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﻌﺒ‪‬ﺮ ﻋﻨﻬﺎ( ﺧﺎﺻﻴﺔ ﺗﺘﻤﺜﻞ ﰲ‬
‫ﻛﻮ‪‬ﺎ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺻﺎﺩﻗﺔ ﺃﻭ ﻛﺎﺫﺑﺔ")‪ ،(3‬ﰲ ﺣﲔ ﺍﻷﻭﱃ ‪ -‬ﺍﻹﻧﺸﺎﺋﻴﺔ‪-‬ﲞﻼﻓﻬﺎ؛ ﻷﻧ‪‬ﻬﺎ‬
‫ﺗﻮﻇﹼﻒ ﻣﻦ ﺃﺟﻞ ﳑﺎﺭﺳﺔ ﺃﻭ ﺇﳒﺎﺯ ﻓﻌﻞ ﻣﺎ‪ ،‬ﻭﻟﻴﺲ ﻷﺟﻞ ﺃﻥ ﺗﻘﻮﻝ ﺷﻴﺌﺎ ﻣﺎ ﻳﻮﺻﻒ ﺑﺄﻧ‪‬ﻪ‬
‫ﺻﺎﺩﻕ ﺃﻭ ﻛﺎﺫﺏ)‪ ،(4‬ﻓﻌﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺷﺨﺺ ﻣﺎ‪":‬ﺃﻧﻜﺤﻚ ﺇﺣﺪﻯ ﺍﺑﻨﱵ" ﻓﻬﻮ ﰲ ﺣﺎﻝ ﺇﳒﺎﺯ‬
‫ﻓﻌﻞ ﻭﻟﻴﺲ ﰲ ﺣﺎﻝ ﺇﺧﺒﺎﺭ‪ ،‬ﻟﺬﻟﻚ ﳒﺪ ﺟﻮﻥ ﻟﻴﻮﻧﺰ ﻳﺆﻛﹼﺪ ﺑﺄ ﹼﻥ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ‪ -‬ﺍﻹﻧﺸﺎﺋﻴﺔ‪-‬‬
‫"ﻟﻴﺲ ﳍﺎ ﻗﻴﻤﺔ ﺍﳊﻘﻴﻘﺔ ﺇﺫ ﻧﺴﺘﻌﻤﻠﻬﺎ ﻟﻨﺼﻨﻊ ﺷﻴﺌﺎ ﻣﺎ ﻻ ﻟﺌﻦ ﻧﻘﻮﻝ ﺇ ﹼﻥ ﺷﻴﺌﺎ ﻣﺎ ﺻــﺎﺩﻕ ﺃﻭ‬
‫ــــــــــ‬
‫)‪ (1‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ ﰲ ﺷﺮﺡ ﻣﻨﻬﺎﺝ ﺍﻷﺻﻮﻝ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻨﻮﻱ‪ ،‬ﲢـ‪:‬ﺷﻌﺒﺎﻥ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪،‬‬
‫ﺳﻨﺔ‪ ،1999‬ﺑﲑﻭﺕ‪.177/1 ،‬‬
‫‪(2) John Lyons, Sémantique Linguistique, Traduit par Jacques Durand‬‬
‫‪et Dominique Boulonnais, 1980, Paris, p346.‬‬
‫‪Et voir Quand dire c est Faire, J.L.Austin, Tra par Gilles Lane,‬‬
‫‪Seuil1970, p40.‬‬
‫)‪(3‬ﻟﺴﺎﻧﻴﺎﺕ ﺍﳋﻄﺎﺏ ﺍﻷﺳﻠﻮﺑﻴﺔ ﻭﺍﻟﺘﻠﻔﻆ ﻭﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪ ،‬ﺩﺍﺭ ﺍﳊﻮﺍﺭ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‪ ،2010‬ﺳﻮﺭﻳﺔ‬
‫ﺹ‪ ).199‬ﰲ ﺍﻟﻜﺘﺎﺏ ﻣﻘﺎﻝ ﳉﻮﻥ ﻻﻳﻨـﺰ ﻣﺘﺮﺟﻢ ﺑﻌﻨﻮﺍﻥ ﺍﻟﺼﻴﻐﺔ ﻭﺍﻟﻘﻮﺓ ﺍﻟﻼﻗﻮﻟﻴﺔ (‪.‬‬
‫‪(4) John Lyons, Sémantique Linguistique, Traduit par Jacques‬‬
‫‪Durand et Dominique Boulonnais, p346. Et voir Quand dire c est‬‬
‫‪Faire, J.L.Austin, p40.‬‬

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 ‫ﻛﺎﺫﺏ")‪.(1‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻷﺭﺿﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻟﻜﻞ ﺗﺼﻨﻴﻒ ﺳﻮﺍﺀ ﺍﻷﺻﻮﱄ ﺃﻡ ﺍﻟﻠﺴﺎﱐ‬
‫‪-‬ﺍﻟﺘﺪﺍﻭﱄ ﺍﳊﺪﻳﺚ‪ -‬ﻓﺈ ﹼﻥ ﻫﺬﺍ ﱂ ﳝﻨﻊ ﻣﻦ ﻭﺟﻮﺩ ﻧﻘﺎﻁ ﺍﺋﺘﻼﻑ ﲡﻤﻊ ﺍﻟﺘﺼﻨﻴﻔﲔ ﻣﻌﺎ‪ ،‬ﺑﻞ‬
‫ﻻﺣﻈﻨﺎ ﺍﻻﺋﺘﻼﻑ ﻗﺪ ﺗﻌﺪ‪‬ﻯ ﺍﻟﺴﺠ ﹼﻞ ﺍﻻﺻﻄﻼﺣﻲ )ﺍﻻﺗﻔﺎﻕ ﰲ ﺍﻷﲰﺎﺀ‪ :‬ﺍﳋﱪ ﻭﺍﻹﻧﺸﺎﺀ( ﺇﱃ‬
‫ﺍﻟﺴﺠ ﹼﻞ ﺍﻹﻓﻬﺎﻣﻲ ) ﺍﳌﺮﺍﺩ ﻣﻦ ﻛﻞ ﻣﺼﻄﻠﺢ ( ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻧﺘﺒﻴ‪‬ﻦ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺼﻮﺭﻳﻦ‬
‫ﺍﻵﺗﻴﲔ‪:‬‬
‫ﺗﺼﻮ‪‬ﺭ ﺍﻹﺳﻨﻮﻱ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﻹﺳﻨﻮﻱ ‪ ":‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻹﻧﺸﺎﺀ ﻭﺍﳋﱪ ﻣﻦ ﻭﺟﻮﻩ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺃ ﹼﻥ ﺍﻹﻧﺸﺎﺀ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻟﺘﻜﺬﻳﺐ‪ ،‬ﲞﻼﻑ ﺍﳋﱪ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃ ﹼﻥ ﺍﻹﻧﺸﺎﺀ ﻻ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺇﻟﹼﺎ ﻣﻘﺎﺭﻧﺎ ﻟﻠﻔﻆ‪ ،‬ﲞﻼﻑ ﺍﳋﱪ‪ ،‬ﻓﻘﺪ ﻳﺘﻘﺪﻡ ﻭﻗﺪ ﻳﺘﺄﺧﺮ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﻧﺸﺎﺀ ﻫﻮ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﻣﺘﻌﻠﻖ ﺧﺎﺭﺟﻲ ﻳﺘﻌﻠﹼﻖ ﺍﳊﻜﻢ ﺍﻟﻨﻔﺴﺎﱐ ﺑﻪ‬
‫ﺑﺎﳌﻄﺎﺑﻘﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﳌﻄﺎﺑﻘﺔ؛ ﲞﻼﻑ ﺍﳋﱪ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻹﻧﺸﺎﺀ ﺳﺒﺐ ﻟﺜﺒﻮﺕ ﻣﺘﻌﻠﻘﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﳋﱪ ﻓﻤ‪‬ﻈﻬﺮ ﻟﻪ")‪.(2‬‬
‫ﺗﺼﻮ‪‬ﺭ ﺟﺎﻙ ﻣﻮﺷﻼﺭ ‪:Jacque moeschler‬‬
‫ﻳﻘﻮﻝ ﻣﻮﺷﻼﺭ‪ " :‬ﳛﺼﻞ ﲤﻴﻴﺰ ﺍﳌﻠﻔﻮﻇﺎﺕ ﺍﻹﻧﺸﺎﺋﻴﺔ )ﺍﻹﳒﺎﺯﻳﺔ( ﻋﻦ ﺍﳋﱪﻳﺔ ﲟﺎ ﻳﺄﰐ‪:‬‬
‫ﺃ‪ -‬ﺇﻧ‪‬ﻬﺎ ﻏﲑ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺛﻨﺎﺋﻴﺔ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ‪...‬‬
‫ﺏ‪ -‬ﻻ ﺗﻨﺴﺐ ﺃﻭ ﺗﻌﺰﻯ ﻟﻨﺸﺎﻁ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻟﻜﻦ ﻟﻠﻔﻌﻞ )ﺇﻧ‪‬ﻬﺎ ﺗﻨﺠﺰ ﻓﻌﻼ(‪.‬‬
‫ﺕ‪ -‬ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻫﻮ ﻭﻇﻴﻔﺔ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻠﻔﻆ ) ﺍﻟﻔﻌﻞ ﻫﻮ ﻧﺘﺎﺝ ﺍﻟﻘﻮﻝ(" )‪.(3‬‬
‫ــــــــــ‬
‫)‪(1‬ﻟﺴﺎﻧﻴﺎﺕ ﺍﳋﻄﺎﺏ ﺍﻷﺳﻠﻮﺑﻴﺔ ﻭﺍﻟﺘﻠﻔﻆ ﻭﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪ ،‬ﺹ‪.200-199‬‬
‫)‪(2‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ‪ ،‬ﺍﻹﺳﻨﻮﻱ‪.298/1 ،‬‬
‫‪(3)J. Moeschler, Argumentation et conversation pour une analyse‬‬
‫‪pragmatique du discours, Hatier-Credif, 1985, p26.‬‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺍﻹﺟﺮﺍﺀ‪ ،‬ﳛﻲ ﺭﻣﻀﺎﻥ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪2007‬‬
‫ﺍﻷﺭﺩﻥ‪ ،‬ﺹ‪.273-272‬‬
‫‪177‬‬
 ‫)‪(1‬‬
‫ﻭﳝﻜﻦ ﺗﻮﺿﻴﺢ ﺍﳌﻘﺎﺭﺑﺔ ﻣﻦ ﺧﻼﻝ ﺍﳉﺪﻭﻝ ﺍﻵﰐ‪:‬‬
‫ﻣﻮﺷﻼﺭ‬ ‫ﺍﻹﺳﻨﻮﻱ‬
‫‪-1‬ﺍﻹﻧﺸﺎﺀ ﻻ ﳛﺘﻤﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ‪-1‬ﺍﻷﻓﻌﺎﻝ ﺍﻹﻧﺸﺎﺋﻴﺔ ﻻ ﺗﻘﻴﻢ ﲟﺼﻄﻠﺤﻲ‬
‫ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﲞﻼﻑ ﺍﳋﱪ‪.‬‬ ‫ﲞﻼﻑ ﺍﳋﱪ‪.‬‬
‫‪-2‬ﻟﻴﺲ ﻟﻪ ﻣﺘﻌﻠﻖ ﺧﺎﺭﺟﻲ ﻳﺘﻌﻠﻖ ﺍﳊﻜﻢ‬
‫ﺍﻟﻨﻔﺴﺎﱐ ﺑﻪ ﺑﺎﳌﻄﺎﺑﻘﺔ ﺃﻭ ﻋﺪﻡ ﺍﳌﻄﺎﺑﻘﺔ‬
‫ﲞﻼﻑ ﺍﳋﱪ‪.‬‬
‫‪-3‬ﺍﻹﻧﺸﺎﺀ ﺳﺒﺐ ﻟﺜﺒﻮﺕ ﻣﺘﻌﻠﹼﻘﻪ ﲞﻼﻑ ‪-3‬ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﻘﻮﻝ ﻭﻟﻜﻦ ﺑﺎﻟﻔﻌﻞ‬
‫)ﺗﻨﺠﺰ ﻓﻌﻼ(‪.‬‬ ‫ﺍﳋﱪ ﺍﻟﺬﻱ ﻫﻮ ﻣﻈﻬﺮ ﻟﻪ‪.‬‬
‫‪-4‬ﻣﻌﻨﺎﻩ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻘﺎﺭﻧﺎ ﻟﻠﻔﻆ‪-3 ،‬ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻫﻮ ﻭﻇﻴﻔﺔ ﻟﻌﻤﻠﻴﺔ‬
‫ﲞﻼﻑ ﺍﳋﱪ ﻓﺈ ﹼﻥ ﻣﻌﻨﺎﻩ ﻗﺪ ﻳﺘﻘﺪﻡ ﻋﻠﻴﻪ ﺃﻭ ﺍﻟﺘﻠﻔﻆ )ﺍﻟﻔﻌﻞ ﺇﺫﻥ ﻫﻮ ﻣﻨﺘﺞ ﺑﻮﺍﺳﻄﺔ‬
‫ﺍﻟﻘﻮﻝ(‪.‬‬ ‫ﻳﺘﺄﺧﺮ‪.‬‬

‫ﺍﻟﻔﻌﻞ ﺍﻟﻠﺴﺎﱐ ﻭﺍﺿﻄﺮﺍﺏ ﺍﳌﻌﻴﺎﺭ‪:‬‬

‫ﺇ ﹼﻥ ﺇﺩﺭﺍﻙ ﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﺘﻤﻴ‪‬ﺰﺓ ﺍﻟﱵ ﳛﻈﻰ ‪‬ﺎ ﺍﻟﻔﻌﻞ ﺍﻟﻠﻐﻮﻱ ﰲ ﻣﺪﻭ‪‬ﻧﺎ‪‬ﻢ ﻭﰲ‬
‫ﺍﳌﻨﺠﺰ ﺍﻟﻌﺮﰊ ﻋﻤﻮﻣﺎ ﱂ ﺗﻘﻒ ﺣﺠﺮ ﻋﺜﺮﺓ ﺃﻣﺎﻣﻬﻢ ﻹﺑﺪﺍﺀ ﻣﺪﻯ ﻣﻮﺍﻓﻘﺘﻬﻢ ﺃﻭ ﻣﻌﺎﺭﺿﺘﻬﻢ ﳌﺎ‬
‫ﹼﰎ ﺇﻓﺮﺍﺯﻩ ﻣﻦ ﻧﺘﺎﺝ ﻣﻌﺮﰲ‪ .‬ﻭﻟﻜﻦ ﻣﺎ ﻧﻠﻤﺴﻪ ﻣﻦ ﺻﻮﺭ ﺍﻟﺘﻌﺎﺭﺽ ﻏﻴﺎﺏ ﺗﺄﻭﻳﻞ ﻣﺴﺘﺴﺎﻍ ﺃﻭ‬
‫ﺾ ﺍﳋﻼﻑ ﺍﳊﺎﺻﻞ‪ ،‬ﺣﻴﺚ ﻭﺇﻥ ﹼﰎ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﻔﺮﻭﻕ‬ ‫ﻣﻌﻴﺎﺭ ﻣﺘﲔ ﻳﺮﻛﻦ ﺇﻟﻴﻪ ﻷﺟﻞ ﻓ ‪‬‬
‫ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﳋﱪ ﻭﺍﻹﻧﺸﺎﺀ ﺇﻟﹼﺎ ﺃﻧ‪‬ﻪ ﻗﺪ ﺑﺎﻥ ﺃ ﹼﻥ ﲦﺔ ﺍﺿﻄﺮﺍﺑﺎ ﻻ ﺯﺍﻝ ﻳﻜﺘﻨﻒ ﻫﺬﻩ ﺍﻟﻔﺮﻭﻕ‬
‫ﻭﺑﻌﺾ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻭﻫﻮ ﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﺬﻱ ﻳﺸﻌﺮﻧﺎ ﺑﺄ ﹼﻥ ﻣﻨﺎﻁ ﺍﻟﺘﺮﺟﻴﺢ ﰲ ﺑﻌﺾ‬
‫ﺍﻷﺣﻴﺎﻥ ﱂ ﻳﻜﻦ ﻳﺴﺘﻨﺪ ﺇﱃ ﺃﺳﺎﺱ ﺃﻭ ﻣﻌﻴﺎﺭ ﻣﻌﻠﻦ ﻭﺇﻧ‪‬ﻤﺎ ﺇﱃ ﻣﺎ ﲰﻴﻨﺎﻩ ﺁﻧﻔــﺎ ﲣﻤﻴﻨﺎﺕ ﺃﻭ‬
‫ــــــــــ‬
‫)‪ (2‬ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ‪ ،‬ﳛﻲ ﺭﻣﻀﺎﻥ‪ ،‬ﺹ‪.273‬‬

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 ‫ﺍﻓﺘﺮﺍﺿﺎﺕ ﻇﻨﻴ‪‬ﺔ‪.‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻧﺒﻴ‪‬ﻦ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺑﺴﻂ ﺗﺄﻣ‪‬ﻞ ﰲ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻵﺗﻴﺔ‪ :‬ﺍﻟﺘﻌﺠ‪‬ﺐ‪ ،‬ﻭﺍﻟﻘﺴﻢ‬
‫ﻭﺍﻟﺘﻠﻬ‪‬ﻒ‪ ،‬ﻭﺍﻟﺘﻤﻨ‪‬ﻲ‪ ،‬ﻭﺍﻟﺘﺮﺟ‪‬ﻲ‪ ،‬ﺣﻴﺚ ﺫﻫﺐ ﻏﺎﻟﺒﻴﺔ ﺍﻷﺻﻮﻟﻴﲔ ﺇﱃ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺗﻨﻀﻮﻱ‬
‫ﲢﺖ ﺍﻹﻧﺸﺎﺀ)‪ ،(1‬ﻭﻣﻊ ﺫﻟﻚ ﺃﻟﻔﻴﻨﺎ ﺑﻌﻀﻬﻢ ﺷ ﹼﺬ ﻋﻦ ﻫﺬﺍ ﺍﳉﻨﻮﺡ ﺍﳌﻌﺮﰲ‪ ،‬ﻓﻘﺪ ﺍﻋﺘﱪ ﺍﳉﻮﻳﲏ‬
‫ﺍﻟﺘﻌﺠ‪‬ﺐ ﻭﺍﻟﻘﺴﻢ ﺧﱪﺍ)‪ ،(2‬ﻭﻋﻠﻰ ‪‬ﺠﻪ ﺳﺎﺭ ﺍﻹﺳﻔﺮﺍﻳﻴﲏ )ﺕ‪418‬ﻫـ( ﺣﻴﺚ ﻋ ‪‬ﺪ ﺑﺪﻭﺭﻩ‬
‫ﺍﻟﺘﻠﻬ‪‬ﻒ ﻭﺍﻟﺘﻤﻨ‪‬ﻲ ﻭﺍﻟﺘﺮﺟ‪‬ﻲ ﺃﺧﺒﺎﺭﺍ)‪.(3‬‬
‫ﻭﻻ ﻳﺘﻌﻠﹼﻖ ﺍﻷﻣﺮ ‪‬ﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﻓﻘﻂ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻨﺎﻙ ﻋﻨﺎﺻﺮ ﺃﺧﺮﻯ‪ ،‬ﻛﺎﻟﻨ‪‬ﺪﺍﺀ ﺍﻟﺬﻱ ﺍﻋﺘﱪﻩ‬
‫ﻏﺎﻟﺒﻴﺔ ﺍﻷﺻﻮﻟﻴﲔ ﺇﻧﺸﺎﺀ‪ ،‬ﺑﻞ ﻗﺪ ﺫﻫﺐ ﺃﺣﺪﻫﻢ ﺇﱃ ﺣﺪ ﺍﳉﺰﻡ ﺑﺄﻥ ﻛﻮﻥ " ﺍﻟﻨﺪﺍﺀ ﻣﻦ ﲨﻠﺔ‬
‫ﻚ ﻓﻴﻪ")‪ ،(4‬ﻭﻣﻊ ﺫﻟﻚ ﳒﺪ ﻃﺮﺣﺎ ﻭﻣﻨﻮﺍﻻ ﺇﺟﺮﺍﺋﻴﺎ ﺁﺧﺮ ﺗﻮﻓﻴﻘﻴﺎ‬ ‫ﺃﻗﺴﺎﻡ ﺍﻹﻧﺸﺎﺀ )ﹶﺃ ‪‬ﻣ ‪‬ﺮ( ﻻ ﺷ ‪‬‬
‫ﻳﺘﻤﺜﹼﻞ ﰲ ﺗﺼﻮ‪‬ﺭ ﺍﺑﻦ ﺑﺮﻫﺎﻥ ﺍﻟﺬﻱ ﻓﺮ‪‬ﻕ ﺑﲔ ﻧﺪﺍﺀ ﺍﻟﺼﻔﺔ ﻭﻧﺪﺍﺀ ﺍﻻﺳﻢ ﻓﻘﺎﻝ‪ " :‬ﺇﺫﺍ ﻧﺎﺩﻳﺖ‬
‫ﻭﺻﻔﺎ ﻓﺎﳉﻤﻠﺔ ﺧﱪﻳ‪‬ﺔ‪ ،‬ﻭﺇﺫﺍ ﻧﺎﺩﻳﺖ ﺍﲰﺎ ﻓﺎﳉﻤﻠﺔ ﻟﻴﺴﺖ ﺧﱪﻳ‪‬ﺔ")‪ ،(5‬ﻭﻗﺪ ﺭﺩ‪‬ﻭﺍ ﻋﻠﻴﻪ ﺑﺄﻧ‪‬ﻪ "ﻻ‬
‫ﻓﺮﻕ ﺑﲔ ﻧﺪﺍﺀ ﺍﻻﺳﻢ ﻭﺍﻟﺼﻔﺔ ")‪.(6‬‬
‫ﻫﺎﺗﻪ ﺍﳊﲑﺓ ﺍﻟﱵ ﻃﺒﻌﺖ ﻣﻮﺍﻗﻒ ﺍﻷﺻﻮﻟﻴﲔ ﺍﲡﺎﻩ ﺃﻭ ﺣﻴﺎﻝ ﺑﻌﺾ ﺍﻷﺳﺎﻟﻴﺐ ﻭﺍﻟﻌﻨﺎﺻﺮ‬
‫ﺍﻟﻠﺴﺎﻧﻴ‪‬ﺔ ﲡﻌﻠﻨﺎ ﻟﺮﺑ‪‬ﻤﺎ ﻧﺴﻠﹼﻢ ﺃ ﹼﻥ ﻣﻌﻴﺎﺭ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﺍﻟﺬﻱ ﻧﺎﺩﻭﺍ ﺑﻪ ﻭﻭﺿﻌﻮﻩ ﱂ ﻳﻜﻦ‬
‫ﻣﺮﺿﻴ‪‬ﺎ ﺃﻭ ﲟﺜﺎﺑﺔ ﻣﻌﻴﺎﺭ ﺣﺎﺳﻢ‪ ،‬ﻭﻟﻌ ﹼﻞ ﺫﻟﻚ ﺭﺍﺟﻊ ﺇﱃ ﻭﺟﻮﺩ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﺍﺳﺘﻄﺎﻉ ﰲ ﻛﺜﲑ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﳉﻮﻳﲏ‪.147-146/1 ،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.147/1 ،‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.147/1 ،‬‬
‫)‪ (4‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴ‪‬ﺎﻥ‪.304/2 ،‬‬
‫)‪ (5‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.304/2 ،‬‬
‫)‪ (6‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.304/2 ،‬‬

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‫ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺃﻥ ﳛﺮ‪‬ﻙ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺣﺮﺍﻛﺎ ﺗﻠﻔﻴﻘﻴﺎ‪ ،‬ﻭﺑﺎﻟﻔﻌﻞ ﻫﺬﺍ ﻣﺎ ﳌﺴﻨﺎﻩ ﺃﺛﻨﺎﺀ ﺗﺄﻣ‪‬ﻞ‬
‫ﺃﺳﻠﻮﺏ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﺣﻴﺚ ﻋﺪ‪‬ﻩ ﺍﻟﺒﻌﺾ ﺧﱪﺍ ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺇﻧﺸﺎﺀ‪ ،‬ﻭﻣﻨﺎﻁ ﺍﻟﺘﺴﻮﻳﻎ ﳏﺾ‬
‫ﺗﺄﻭﻳﻞ ﺍﺟﺘﻬﺎﺩﻱ‪ ،‬ﻓﻘﺪ ﻓﺴ‪‬ﺮ ﲨﺎﻋﺔ ﻋﺒﺎﺭﺓ "ﻳﺎ ﺯﻳﺪ" ﺑـ ﺃﻧﺎﺩﻱ ﺯﻳﺪﺍ)‪،(1‬ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﲢﺘﻤﻞ‬
‫ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻭﲟﺎ ﺃﻧ‪‬ﻬﺎ ﻛﺬﻟﻚ ﻓﻬﻲ ﺧﱪﻳ‪‬ﺔ‪ ،‬ﰲ ﺣﲔ ﱂ ﻳﺴﻠﹼﻢ ﻃﺮﻑ ﺁﺧﺮ ‪‬ﺬﺍ‬
‫ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺫﻟﻚ " ﺃ ﹼﻥ ﺍﳋﱪ ﺍﻟﺬﻱ ﻫﻮ ﺃﻧﺎﺩﻱ ﺯﻳﺪﺍ ﻟﻴﺲ ﻫﻮ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻓﺎﻷﻭ‪‬ﻝ ﻳﻨﺸﺊ ﻓﻌﻼ ﻫﻮ‬
‫ﺍﻟﻨﺪﺍﺀ‪ ،‬ﻭﺍﻵﺧﺮ ﻳﺘﺤﺪ‪‬ﺙ ﻋﻨﻪ ﺃﻭ ﳜﱪ ﻋﻨﻪ ")‪.(2‬‬
‫ﻭﻫﻜﺬﺍ ﻏﺪﺍ ﻃﺒﻴﻌﻴ‪‬ﺎ ﰲ ﺍﳌﻮﺭﻭﺙ ﺍﻟﻠﺴﺎﱐ ﺍﻟﻌﺮﰊ ﻓﻴﻤﺎ ﻟﻪ ﺻﻠﹼﺔ ﺑﺎﻟﻔﻌﻞ ﺍﻟﻠﻐﻮﻱ ﺿﺮﻭﺭﺓ‬
‫ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃ ﹼﻥ ﺣﻀﻮﺭ ﺃﻭ ﻏﻴﺎﺏ ﺍﳌﻌﻴﺎﺭ )ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ( ﻻ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﳎﺪﻳﺎ ﺃﻭ‬
‫ﺳﺒﻴﻼ ﻣﺴﻌﻔﺎ ﻭﺣﺎﲰﺎ‪ ،‬ﻭﺫﻟﻚ ﻣﺎ ﻭﻗﻒ ﻋﻠﻴﻪ ﺍﻟﺘﺪﺍﻭﻟﻴﻮﻥ ﺍﳌﻌﺎﺻﺮﻭﻥ‪ ،‬ﻓﺒﻌﺪ ﺩﺭﺍﺳﺔ ﻭﺍﺧﺘﺒﺎﺭ‬
‫ﻃﻮﻳﻞ ﻷﻗﺴﺎﻡ ﺍﻟﻜﻼﻡ )ﺍﳋﱪ ﻭﺍﻹﻧﺸﺎﺀ( ﺧﻠﺺ ﺃﻭﺳﱳ ﺇﱃ ﻧﺘﻴﺠﺔ ﻣﻬﻤ‪‬ﺔ ﻣﻔﺎﺩﻫﺎ "ﻟﻘﺪ‬
‫ﺍﻛﺘﺸﻔﻨﺎ ﺃﻧ‪‬ﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﻟﺴﻬﻞ ﺩﺍﺋﻤﺎ ﲤﻴﻴﺰ ﺍﳌﻠﻔﻮﻇﺎﺕ ﺍﻹﻧﺸﺎﺋﻴﺔ ﻋﻦ ﺍﳋﱪﻳ‪‬ﺔ ")‪،(3‬ﺇﺫ "ﻻ‬
‫ﻳﻜﺎﺩ ﺍﻹﻧﺸﺎﺀ ﻳﺘﻤﻴ‪‬ﺰ ﲜﻼﺀ ﻋﻦ ﺍﳋﱪ")‪.(4‬‬
‫ﻭﻟﻌ ﹼﻞ ﻋﺪﻡ ﺍﳌﻴﺰ ﺣﺪﺍ ﺑﺒﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﺇﱃ ﺭﻓﺾ ﻣﻌﻴﺎﺭ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻋﻨﺪ ﺍﳊﺪﻳﺚ‬
‫ﻋﻦ ﻣﺎﻫﻴﺔ ﺍﳋﱪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ ﺑﻘﻮﻟﻪ‪ ":‬ﻓﺎﳊ ‪‬ﻖ ﻋﻨﺪﻧﺎ ﺃﻥ ﺗﺼﻮ‪‬ﺭ‬
‫ﻣﺎﻫﻴﺔ ﺍﳋﱪ ﻏﻨـ ‪‬ﻲ ﻋﻦ ﺍﳊ ‪‬ﺪ ﻭﺍﻟﺮ‪‬ﺳﻢ")‪ ،(5‬ﻭﻳﺄﰐ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﻭﺍﻟﺘﺄﺻﻴﻞ ﻟﻔﻚ ﺍﻟﻐﻤﻮﺽ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.304/2 ،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.304/2 ،‬‬
‫‪(3) Quand dire c est Faire, J.L.Austin, P109.‬‬
‫‪(4) Quand dire c est Faire, J.L.Austin, P109.‬‬
‫)‪ (5‬ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ‪.896/3 ،‬‬

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‫ﻭﺭﻓﻊ ﺍﻟﺘﺒﺎﺱ ﻭﺍﺿﻄﺮﺍﺏ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﹼﰒ ﺟﺎﺀ ﻟﻴﺜﺒﺖ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺒﺪﻳﻬﻲ ﻟﻠﻤﺨﺎﻃﹶﺐ‪ ،‬ﺇﺫ‬
‫" ﻛﻞ ﺃﺣﺪ ﻳﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﳛﺴﻦ ﻓﻴﻪ ﺍﳋﱪ‪ ،‬ﻭﳝﻴ‪‬ﺰﻩ ﻋﻦ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﳛﺴﻦ‬
‫ﻓﻴﻪ ﺍﻷﻣﺮ")‪(1‬؛ ﻷﻧ‪‬ﻬﺎ ﺣﻘﺎﺋﻖ ﻣﺘﺼﻮ‪‬ﺭﺓ ﺗﺼﻮ‪‬ﺭﺍ ﺑﺪﻳﻬﻴ‪‬ﺎ‪.‬‬
‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪:‬‬
‫ﺃﻭﱃ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﻋﻨﺎﻳﺔ ﺧﺎﺻﺔ ﺑﺎﻹﻧﺸﺎﺀ‪ ،‬ﻭﺃﻓﺮﺩﻭﻩ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ ﺑﺎﻟﻌﻨﺎﻳﺔ‬
‫ﻭﺍﻟﺘﻤﺤﻴﺺ ﳌﺎ ﻟﻪ ﻋﻼﻗﺔ ﺑﺈﻧﻔﺎﺫ ﺍﳊﻜﻢ ﻭﺍﻟﺘﻜﻠﻴﻒ؛ ﺃﻱ ﻟﺼﻠﺘﻪ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻫﻲ ﻫﺪﻑ‬
‫ﺍﳌﺸﺮ‪‬ﻉ ﻭﻣﻨﺎﻁ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻓﺨﺼ‪‬ﻮﻩ ﺩﻭﻥ ﻏﲑﻩ ﺑﺒﻌﺪ ﻧﻈﺮ ﻭﺗﺄﻣ‪‬ﻞ‪ ،‬ﻳﻘﻮﻝ ﺍﻹﺳﻨﻮﻱ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺸﺄﻥ‪ " :‬ﻧﻈﺮ ﺍﻷﺻﻮﱄ ﰲ ﺍﻹﻧﺸﺎﺀ ﺩﻭﻥ ﺍﻹﺧﺒﺎﺭ‪ ،‬ﻟﻌﺪﻡ ﺛﺒﻮﺕ ﺍﳊﻜﻢ ‪‬ﺎ ﻏﺎﻟﺒﺎ")‪.(2‬‬
‫ﻭﻳﺄﰐ ﰲ ﻣﻘﺪﻣﺔ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﻧﺸﺎﺋﻴ‪‬ﺔ "ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ"‪ ،‬ﻭﺧﺼ‪‬ﺎ ﺑﺬﻟﻚ ﻟﺸﺎﻏﻞ ﻓﻮﻕ ﻟﺴﺎﱐ‬
‫ﻭﻫﻮ ﺃ ﹼﻥ "ﻣﻌﻈﻢ ﺍﻻﺑﺘﻼﺀ ﻳﻘﻊ ‪‬ﻤﺎ ﻭﲟﻌﺮﻓﺘﻬﻤﺎ ﺗﺘ ‪‬ﻢ ﻣﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ ﻭﻳﺘﻤﻴ‪‬ﺰ ﺍﳊﻼﻝ ﻋﻦ‬
‫ﺍﳊﺮﺍﻡ")‪ (3‬ﻭﺃﻓﻀﻰ ﻫﺬﺍ ﺍﻟﺸﺎﻏﻞ – ﺍﻟﻔﻮﻕ ﻟﺴﺎﱐ – ﺇﱃ ﻗﺮﺍﺭ ﻟﺴﺎﱐ ﻧﺺ ﻋﻠﻴﻪ ﺍﻟﺴﺮﺧﺴﻲ ﰲ‬
‫ﻣﺪﻭ‪‬ﻧﺘﻪ ﻭﻫﻮ ﺃ ﹼﻥ " ﺃﺣ ‪‬ﻖ ﻣﺎ ﻳﺒﺪﺃ ﺑﻪ ﰲ ﺍﻟﺒﻴﺎﻥ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ")‪ ،(4‬ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﱂ ﻳﺼﺪﺭ ﻣﻦ‬
‫ﺧﻮﺍﺀ ﺃﻭ ﻓﺮﺍﻍ ﺇﻧ‪‬ﻤﺎ ﻋﻦ ﻭﻋﻲ ﺗﺎﻡ ﺫﻟﻚ ﺃﻥ " ﺧﻄﺎﺏ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ ﻭﺧﻄﺎﺏ ﺭﺳﻮﻟﻪ ﺻﻠﹼﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻏﺎﻟﺒﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻜﻠﻴﻒ ﻻ ﳜﻠﻮﺍ ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺮﺍ ﺃﻭ ‪‬ﻴﺎ ")‪.(5‬‬
‫ﻭﻟﻜﻦ ﻣﺎ ﺇﻥ ﻳﻘﻄﻊ ﺍﻟﻨﺎﻇﺮ ﺍﻟﻠﺴﺎﱐ ﺃﺷﻮﺍﻃﺎ ﻭﻳﺘﺠﻨﺐ ﺍﳉﺎﻧﺐ ﺍﻟﺼﻮﺭﻱ‪ ،‬ﻭﻳﺮﻛﹼﺰ ﰲ‬
‫ﻣﺴﺎﺀﻟﺘﻪ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﻀﻤﲏ ﺇﻟﹼﺎ ﻭﻳﺘﺒﺪ‪‬ﻯ ﻟﻪ ﻣﻦ ﻭﺭﺍﺀ ﺃﺑﻨﻴﺘﻪ ﺃﺑﻌـﺎﺩ ﺍﻟﻘﻀﻴﺔ ﺑﻜﻞ ﻣﻜﻮ‪‬ﻧﺎ‪‬ﺎ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.897/3 ،‬‬
‫)‪ (2‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ‪ ،‬ﺍﻹﺳﻨﻮﻱ‪.177/1 ،‬‬
‫)‪ (3‬ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﲢـ‪ :‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺍﻷﻓﻐﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺳﻨﺔ‪ 1372‬ﻫـ ‪،‬‬
‫ﺹ‪.11‬‬
‫)‪(4‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.11‬‬
‫)‪(5‬ﺷﺮﺡ ﺍﻟﻠﻤﻊ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﲢـ‪ :‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‬
‫‪.191/1،1988‬‬

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‫ﺫﻟﻚ ﺃ ﹼﻥ ﺍﳌﻔﻜﹼﺮﻳﻦ ﺍﻷﺻﻮﻟﻴﲔ ﺗﻨﺎﺯﻋﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ –ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﺍﻷﻣﺮ – ﻧﺰﺍﻋﺎ ﻣﺴﺘﻤﺪﺍ ﻣﻦ‬
‫ﻣﻘﻮ‪‬ﻣﺎﺕ ﻟﺴﺎﻧﻴﺔ ﻭﺃﻳﺪﻳﻮﻟﻮﺟﻴﺔ‪ ،‬ﻭﻣﻠﺨ‪‬ﺺ ﺍﻟﻨـﺰﺍﻉ ﻧﺼ‪‬ﻪ ﻫﻞ ﺍﻷﻣﺮ ﻟﺼﻴﻐﺔ ﺃﻭ ﻟﻘﺮﻳﻨﺔ ﺗﻘﺘﺮﻥ‬
‫ﺑﻪ؟)‪.(1‬‬
‫ﻣﺎ ﻧﻠﺤﻈﻪ ﻋﻠﻰ ﺍﳌﻌﻄﻰ ﺍﻟﺘﻔﺴﲑﻱ ﻟﻠﻤﺴﺎﺀﻟﺔ ﺑﺮﻭﺯ ﺛﻼﺛﺔ ﺁﺭﺍﺀ‪ ،‬ﳝﻜﻦ ﻣﻦ ﺧﻼﳍﺎ ﺍﳉﺰﻡ‬
‫ﺑﻨﺒﺎﻫﺔ ﺍﻷﺻﻮﱄ‪ ،‬ﺣﻴﺚ ﻣﺎ ﺇﻥ ﻧﻔﺘﺢ ﻭﳔﻀﻊ ﺑﻨﺎﺀﻩ ﺍﻟﻨﻈﺮﻱ ﻭﻧﻔﺤﺼﻪ ﲟﺠﻬﺮ ﺍﻟﺘﻔﻜﹼﺮ ﻭﺍﻟﺘﺪﺑ‪‬ﺮ‬
‫ﺇﻟﹼﺎ ﻭﺗﺒﺪ‪‬ﻯ ﻭﺗﻮﻃﹼﻦ ﺩﻭﺭ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﻣﺪﻯ ﲢﻜﻤﻬﺎ ﰲ ﺍﻟﺘﻮﻟﻴﺪ ﻭﺍﻟﺘﻘﻌﻴﺪ ﺍﻟﻠﺴﺎﱐ‬
‫ﻓﺎﻷﺻﻮﱄ ﰲ ﺍﻟﻐﺎﻟﺐ ﳛﺎﻭﻝ ﺟﻬﺪﻩ ﻻ ﻷﺟﻞ ﺗﻄﻮﻳﻊ ﺍﻻﲡﺎﻩ ﺍﻟﻔﻜﺮﻱ ﲟﺎ ﻳﻨﺎﺳﺐ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﳜﻀﻊ ﺍﻟﻘﺎﻋﺪﺓ ﳋﻠﻔﻴﺘﻪ ﺍﻟﻔﻜﺮﻳﺔ ﻭﳝﺎﺭﺱ ﻋﻠﻴﻬﺎ ﺳﻠﻄﺔ ﺍﻟﺘﺄﻭﻳﻞ ﻟﺘﻨﺴﺠﻢ ﻭﺑﻨﺎﺀﻩ‬
‫ﺍﻟﻌﻘﻠﻲ‪.‬‬
‫ﻓﺎﻟﻔﻘﻬﺎﺀ ﺍﻟﺬﻳﻦ ﳝﺜﹼﻠﻮﻥ ﻃﺮﻓﺎ ﻭﺍﻟﺮﺃﻱ ﺍﻷﻭ‪‬ﻝ ﰲ ﺍﳌﺴﺎﺀﻟﺔ ﺟﻨﺤﻮﺍ ﺇﱃ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﺩﺍﺋﻤﺎ ﺩﺍﻻ‬
‫ﻟﺴﺎﻧﻴﺎ ﻳﺘﻤﺜﻞ ﰲ ﺍﻟﺼﻴﻐﺔ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻷﻣﺮ ﻭﻳﻨﻮﺏ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﺎ ﺃﻛﹼﺪﻩ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﺺ ﺑﻪ")‪"،(2‬ﺗﺪ ﹼﻝ ﲟﺠﺮﺩﻫﺎ ﻋﻠﻰ‬ ‫ﻭﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪" :‬ﻟﻸﻣﺮ ﺻﻴﻐﺔ ﲣﺘ ‪‬‬
‫ﻛﻮ‪‬ﺎ ﺃﻣﺮﺍ")‪(3‬؛ ﻟﻴﺆﻛﹼﺪﻭﺍ ﺑﺬﻟﻚ ﺳﻠﻄﺔ ﺍﻟﺒﻨﻴﺔ ﻭﺩﻭﺭﻫﺎ ﰲ ﺇﺑﺮﺍﺯ ﻭﺇﻧﻄﺎﻕ ﺍﳌﻌﲎ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﻄﺮﻑ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ ﻓﻬﻢ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻋﺪﻟﻮﺍ ﰲ ﺗﺄﻭﻳﻠﻬﻢ ﺍﳌﻌﺮﰲ ﻋﻦ‬
‫ﺍﻟﻘﺮﺍﺭ ﺍﻟﺒ‪‬ﻨﻮﻱ ﺍﻟﺬﻱ ﺗﺒﻨ‪‬ﺎﻩ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﻗﺮﺍﺭ ﺁﺧﺮ ﺗﺪﺍﻭﱄ ﻳﺒﺪﻭﺍ ﺃﻧ‪‬ﻪ ﺃﻛﺜﺮ ﻣﻄﺎﻭﻋﺔ ﻭﺍﺳﺘﻘﺎﻣﺔ‬
‫ﻣﻊ ﻣﻨﺤﺎﻫﻢ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺫﻟﻚ ﺃﻧ‪‬ﻬﻢ ﺭﺃﻭﺍ ﺃ ﹼﻥ " ﺍﻷﻣﺮ ﻻ ﺻﻴﻐﺔ ﻟﻪ ﻭﻻ ﻳﺪ ﹼﻝ ﺍﻟﻠﻔﻆ ﲟﺠﺮﺩﻩ ﻋﻠﻰ‬
‫ﻛﻮﻧﻪ ﺃﻣﺮﺍ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﻜﻮﻥ ﺃﻣﺮﺍ ﺑﻘﺮﻳﻨﺔ ﺗﻘﺘﺮﻥ ﺑﻪ‪ ،‬ﻭﻫﻲ ﺍﻹﺭﺍﺩﺓ")‪ ،(4‬ﻭﺑﺎﻟﺘﺎﱄ ﺃﻭﺟﺪﻭﺍ ﻣﺴﺎﺭﺍ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.415-414-413/1،‬‬
‫)‪ (2‬ﺍﻟﻀﺮﻭﺭﻱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺍﺑﻦ ﺭﺷﺪ‪ ،‬ﲢـ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‬
‫‪ ،1994‬ﺹ‪.190‬‬
‫)‪ (3‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴ‪‬ﺎﻥ‪.282/3 ،‬‬
‫)‪ (4‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.415/1 ،‬‬

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‫ﺁﺧﺮ ﺑﻨﻮﺍ ﻋﻠﻴﻪ ﺗﺼﻮ‪‬ﺭﻫﻢ‪ ،‬ﻭﻫﻮ ﺍﳌﺴﺎﺭ ﺍﻟﺬﻱ ﻳﺘﻜﺊ ﻭﻳﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻘﺮﻳﻨﺔ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﻛﻮ‪‬ﺎ‬
‫ﺍﻟﺴﺒﻴﻞ ﺍﳌﺴﻌﻒ ﻟﻜﺸﻒ ﺍﳌﺨﺒﻮﺀ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﺍﻟﺼﻌﺐ ﲢﺼﻴﻠﻪ ﻣﻦ ﳎﺮﺩ ﺍﻟﺼﻴﻐﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻭ ﻣﻊ ﺃ ﹼﻥ ﺗﺼﻮﺭﻫﻢ ﻳﺮﻛﻦ ﺇﱃ ﺃﺳﺎﺱ ﺗﺪﺍﻭﱄ ﲝﺔ ﺇﻻ ﺃ ﹼﻥ ﺍﻻﺿﻄﺮﺍﺏ ﺭﻛﺒﻬﻢ ﻭﺃﺟﻠﺐ‬
‫ﻋﻠﻴﻬﻢ ﺣﻴﺚ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻧﻮﻉ ﺍﻹﺭﺍﺩﺓ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻫﻲ ﺇﺭﺍﺩﺓ ﺍﳌﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪:‬‬
‫ﺍﻓﻌﻞ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺇﳚﺎﺩ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﺻﺎﺭ ﺃﻣﺮﺍ‪ ،‬ﻭﺇﺫﺍ ﻋﺮﻱ ﻋﻦ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﺃﻣﺮﺍ‪ ،‬ﻭﻣﻨﻬﻢ‬
‫ﻣﻦ ﻗﺎﻝ‪ :‬ﳛﺘﺎﺝ ﺇﱃ ﺇﺭﺍﺩﺓ ﺷﻴﺌﲔ‪ ،‬ﺇﺭﺍﺩﺓ ﺍﳌﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻭﺇﺭﺍﺩﺓ ﻛﻮﻥ ﺍﻟﻠﻔﻆ ﺃﻣﺮﺍ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﺍﻋﺘﱪ ﺍﻹﺭﺍﺩﺓ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﺇﺭﺍﺩﺓ ﺍﳌﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻭﺇﺭﺍﺩﺓ ﺇﺣﺪﺍﺙ ﺍﻟﺼﻴﻐﺔ‪ ،‬ﻭﺇﺭﺍﺩﺓ ﺍﻟﺪﻻﻟﺔ ﺑﺎﻟﺼﻴﻐﺔ‬
‫ﻋﻠﻰ ﺍﻷﻣﺮ)‪.(1‬‬
‫ﻭﺣﺮﺍﻛﻬﻢ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻹﺭﺍﺩﺓ ﺟﻌﻞ ﻏﲑﻫﻢ ﻳﻬﺪﻡ ﻣﻘﻮ‪‬ﻣﺎﺕ ﻓﻜﺮﻫﻢ‪ ،‬ﻓﻘﺪ ﻗﺮ‪‬ﺭ ﺃﺑﻮ‬
‫ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﺑﻄﻼﻥ ﺗﺼﻮ‪‬ﺭﻫﻢ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺇﻟﺰﺍﻣﻬﻢ " ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺎﺋﻞ ﻟﻨﻔﺴﻪ ﺍﻓﻌﻞ ﻣﻊ‬
‫ﺇﺭﺍﺩﺓ ﺍﻟﻔﻌﻞ ﻣﻦ ﻧﻔﺴﻪ ﺁﻣﺮﺍ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻫﻮ ﳏﺎﻝ ﺑﺎﻻﺗﻔﺎﻕ")‪ ،(2‬ﻫﺬﺍ ﺍﳍﺪﻡ ﺟﻌﻞ ﺍﻟﻐﺰﺍﱄ ﻭﻏﲑﻩ‬
‫ﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ ﻳﻘﻴﻢ ﻭﻳﺸﻴﺪ ﺻﺮﺣﺎ ﺁﺧﺮ ﺑﺪﻳﻼ ﳝﺜﹼﻞ ﺍﻟﻄﺮﻑ ﻭﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﳌﻌﺎﺩﻟﺔ‬
‫ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳌﻄﺮﻭﺣﺔ ‪ ،‬ﺇﺫ ﺍﻋﺘﱪﻭﺍ " ﺍﻷﻣﺮ ﻣﻌﲎ ﻗﺎﺋﻤﺎ ﺑﻨﻔﺲ ﺍﻵﻣﺮ")‪ ،(3‬ﻣﻊ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻛﻮﻧﻪ‬
‫ﻟﻴﺲ ﲟﺮﺳﻮﻡ ﻟﻔﻈﻲ ﻭﺇﳕﹼﺎ ﳐﺒﻮﺀ ﻧﻔﺴﻲ ﻋﺒ‪‬ﺮ ﻋﻨﻪ ﺑﺄﺻﻮﺍﺕ ﻭﺃﻟﻔﺎﻅ ﻟﻴﺴﺖ ﻋﻨﺪﻫﻢ ﺃﻣﺮﺍ ﻭ ﻻ‬
‫‪‬ﻴﺎ ﻭﺇﻧ‪‬ﻤﺎ ﻋﺒﺎﺭﺓ ﻋﻨﻪ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﺻﻨﻴﻊ ﺍﻷﺻﻮﱄ ﻭﻧﺘﺎﺟﻪ ﺍﳌﻌﺮﰲ ﻳﻌ ‪‬ﺪ ﰲ ﺣ ‪‬ﺪ ﺫﺍﺗﻪ ﺇﳒﺎﺯﺍ ﻳﻘﺎﺭﺏ ﻓﻜﺮﻩ ﻭﺗﻮﺟ‪‬ﻬﻪ‪ ،‬ﺑﻴﺪ‬
‫ﺃ ﹼﻥ ﻣﺎ ﳝﻴ‪‬ﺰ ﻫﺬﺍ ﺍﻟﺼﻨﻴﻊ ﺇﺩﺭﺍﻛﻪ ﻟﻠﻘﻴﻤﺔ ﺍﻟﺘﻮﺍﺻﻠﻴﺔ ﻭﺍﻟﺪﻻﻟﻴﺔ ﻟﻠﻔﻌﻞ‪ ،‬ﻭﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ ﲢﻜﻤﻴ‪‬ﺔ‬
‫ﰲ ﺍﻟﻔﻜﺮ ﺫﻟﻚ ﺃ‪‬ﺎ ﺗﻔﺮﺽ ﺩﻭﻣﺎ ﻋﻠﻰ ﺍﳌﻜﻠﹼﻒ ﻭﺍﳌﺘﻠﻘﻲ ﻗﻮ‪‬ﺓ ﻛﻼﻣﻴﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻓﻴﺄﰐ ﺍﻷﺻﻮﱄ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.415/1 ،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.415/1 ،‬‬
‫)‪ (3‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.415/1 ،‬‬

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‫ﺑﻮﺻﻔﻪ ﻗﺎﺭﺋﺎ ﺧﺒﲑﺍ ﻭﺣﻘﻴﻘﻴﺎ ﻟﻴﻤﻴﺰ ﺍﻟﻔﻌﻞ ﺍﻹﳒﺎﺯﻱ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺬﻱ ﻫﻮ ﻣﺮﺷﺪﻩ‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻧﻠﺤﻈﻪ ﻋﻠﻰ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ " -1‬ﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ")‪.(1‬‬
‫‪ " -2‬ﺍﻋﻤﻠﻮﺍ ﻣﺎ ﺷﺌﺘﻢ ")‪.(2‬‬
‫‪ " -3‬ﻛﻠﻮﺍ ﻣﻤ‪‬ﺎ ﺭﺯﻗﻜﻢ ")‪.(3‬‬
‫‪ " -4‬ﻓﺎﺻﺒﺮﻭﺍ ﺃﻭ ﻻ ﺗﺼﺒﺮﻭﺍ ")‪.(4‬‬
‫‪ " -5‬ﻓﺎﺫﻫﺐ ﺃﻧﺖ ﻭﺭﺑ‪‬ﻚ ﻓﻘﺎﺗﻼ ")‪.(5‬‬
‫‪ -6‬ﺃﻻ ﺃﻳ‪‬ﻬﺎ ﺍﻟﻠﻴﻞ ﺍﻟﻄﻮﻳﻞ ﺃﻻ ﺍﳒﻞ)‪.(6‬‬
‫ﺗﺸﺘﺮﻙ ﻫﺬﻩ ﺍﳋﻄﺎﺑﺎﺕ ﰲ ﻭﺣﺪﺓ ﻛﻼﻣﻴ‪‬ﺔ ﺇﳒﺎﺯﻳ‪‬ﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺗﺘﻤﺜﹼﻞ ﰲ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺼﺮﻓﻴ‪‬ﺔ‬
‫"ﺍﻓﻌﻞ" ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺗﻔﻴﺪ ﺍﻷﻣﺮ‪ ،‬ﻭﻗﺪ ﺣﺪ‪‬ﺩ ﺍﻟﺴﻴﺎﻕ ﻃﺒﻴﻌﺔ ﺍﻟﻘﻮﺓ ﺍﻟﻜﻼﻣﻴ‪‬ﺔ ﺍﳌﺘﻀﻤﻨﺔ‪،‬‬
‫ﻓﺎﳌﺘﻜﻠﻢ ﰲ ﺍﻷﻭﱃ ﻫﻮ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ ﻭﺍﳌﺨﺎﻃﹶﺐ ﻫﻢ ﻛﻞ ﻣﻦ ﻧﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺓ‪ ،‬ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‬
‫ﳚﻌﻞ ﺍﳊﺪﺙ ﻏﲑ ﺍﻟﻠﻔﻈﻲ ﻟﻠﻔﻌﻞ "ﺍﻓﻌﻞ" ﻳﻔﻴﺪ ﺍﻷﻣﺮ ﺍﳌﻠﺰﻡ‪ ،‬ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺴﻴﺎﻕ ﺟﻌﻞ ﺍﻟﻔﻌﻞ‬
‫"ﺍﻓﻌﻞ" ﻟﻪ ﺩﻻﻟﺔ ﺍﻟﺘﻬﺪﻳﺪ‪ ،‬ﻭﰲ ﺍﻟﺜﺎﻟﺜﺔ ﻳﻔﻴﺪ ﺍﻻﻣﺘﻨﺎﻥ‪ ،‬ﻭﰲ ﺍﻟﺮﺍﺑﻌﺔ ﻳﻔﻴﺪ ﺍﻟﺘﺴﻮﻳﺔ‪ ،‬ﻭﰲ ﺍﳋﺎﻣﺴﺔ‬
‫ﻳﻔﻴﺪ ﺍﻟﺘﻬﻜﹼﻢ ﻭﺍﻟﺴﺨﺮﻳﺔ‪ ،‬ﻭﰲ ﺍﻟﺴﺎﺩﺳﺔ ﻳﻔﻴﺪ ﺍﻟﺘﻤﻨ‪‬ﻲ‪ ،‬ﻭﻛﻞ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ﻣﺪﺭﻛﺔ ﻋﻠﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﳊﺪﺙ ﻏﲑ ﺍﻟﻠﻔﻈﻲ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪.43:‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪ ،‬ﺍﻵﻳﺔ‪.40:‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ‪.88:‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻄﻮﺭ‪ ،‬ﺍﻵﻳﺔ‪.16:‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ‪.24:‬‬
‫)‪ (6‬ﺩﻳﻮﺍﻥ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ‪ ،‬ﺃﺑﻮ ﺍﳊﺎﺝ ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺻﺤ‪‬ﺤﻪ ﺍﺑﻦ ﺃﰊ ﺷﻨﺐ‪ ،‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻨﺸﺮ‪،‬‬
‫ﺳﻨﺔ‪ ،1974‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺹ‪.81‬‬

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 ‫ﻃﺒﻴﻌﺔ ﺍﻟﻘﻮ‪‬ﺓ ﺍﳌﺘﻀﻤ‪‬ﻨﺔ ﰲ ﻓﻌﻞ ﺍﻷﻣﺮ‪:‬‬
‫ﱂ ﻳﻜﺘﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﰲ ﻣﻌﺎﺩﻟﺘﻬﻢ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺑﻠﻔﻆ ﺍﳌﺼﺎﺩﺭﺓ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﺍﻷﻣﺮ ﻓﻌﻼ‬
‫ﺇﳒﺎﺯﻳﺎ ﻭﺇﻧ‪‬ﻤﺎ ﺍﺳﺘﻘﺼﻮﺍ ﺍﻟﻘﻮﺓ ﺍﳌﺘﻀﻤ‪‬ﻨﺔ ﰲ ﺍﻟﻔﻌﻞ ﺍﻹﳒﺎﺯﻱ ﻧﻔﺴﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻋﺘﺒﺎﺭﻳﻦ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ‬
‫ﺍﻟﺘﺤﻘﹼﻖ‪ ،‬ﻭﺑﺎﻋﺘﺒﺎﺭ ﺍﻹﻳﻘﺎﻉ‪ ،‬ﻭﻳﺄﰐ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻟﻴﻜﺸﻒ ﺧﺎﺻﻴﺔ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ ﻭﻳﺒﻴ‪‬ﻦ‬
‫ﺍﳌﺴﺎﺀﻟﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻭﺍﻟﻘﻴﻤﺔ ﺍﻟﻔﻨﻴ‪‬ﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺣﻈﻲ ‪‬ﺎ ﺍﻟﻔﻌﻞ ﻧﻔﺴﻪ ﰲ ﺍﳌﻨﺠﺰ ﺍﻟﻠﺴﺎﱐ‬
‫ﻗﺎﻃﺒﺔ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﺮﺡ ﺍﻟﻠﺴﺎﱐ ﳜﺘﻠﻒ ﻣﻦ ﻗﺎﺭﺉ ﺃﺻﻮﱄ ﻵﺧﺮ ﻧﺘﻴﺠﺔ ﺍﺧﺘﻼﻓﺎﺕ ﰲ ﺍﻟﺘﺼﻮﺭ‬
‫ﻭﰲ ﺁﻟﻴﺎﺕ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻏﲑ ﺃﻧ‪‬ﻪ ﻳﻈﻞ ﻣﻔﺘﺤﺎ ﻭﳏﻔﻼ ﻋﻠﻤﻴ‪‬ﺎ ﻟﻜﻮﻧﻪ ﺃﺿﺎﺀ ﺟﻮﺍﻧﺐ ﻣﻌﺮﻓﻴﺔ ﻣﻬﻤ‪‬ﺔ‬
‫ﺗﺸﻜﹼﻞ ﻗﻄﺐ ﺭﺣﻰ ﺍﻟﻔﻜﺮ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺗﺮﻙ ﻓﺴﺤﺔ ﻟﻠﻘﺎﺭﺉ ﺍﻵﱐ‬
‫)ﺍﳉﺪﻳﺪ( ﻟﻴﺤﺮ‪‬ﻙ ﺍﳌﺴﺎﺀﻟﺔ ﻣﻦ ﺟﺪﻳﺪ ﻭﻳﻔﺤﺼﻬﺎ ﻗﺼﺪ ﺃﻥ ﻳﺘﺴﻨ‪‬ﻰ ﻟﻪ ﺍﻟﻮﻗﻮﻑ ﺃﻣﺎﻡ ﺇﻣﻜﺎﻧﻴﺎﺕ‬
‫ﺍﻟﺘﺠﻠﹼﻲ ﻭﺍﻟﺘﺤﻘﹼﻖ‪.‬‬
‫ﺺ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﺤﻘﹼﻖ ﻋﺮﻑ ﺍﳌﻮﻗﻒ ﺍﻷﺻﻮﱄ ﺗﺒﺎﻳﻨﺎ‬ ‫ﻓﻴﻤﺎ ﳜ ‪‬‬
‫)‪(1‬‬
‫ﺣﻮﻝ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﳒﺎﺯﻳﺔ ﻟﻠﻔﻌﻞ ﰲ ﺍﻟﻨﺺ ﺍﻟﺘﺸﺮﻳﻌﻲ‪ ،‬ﻓﻘﺪ ﺍﻓﺘﺮﻗﻮﺍ ﺇﱃ ﻣﺬﺍﻫﺐ ﺛﻼﺛﺔ‪:‬‬
‫ﺍﳌﺬﻫﺐ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻳﺮﻭﻥ ﺃﻥ ﺗﺮﲨﺔ ﺍﻟﻔﻌﻞ ﺇﱃ ﻭﺍﻗﻊ ﻋﻤﻠﻲ ﻭﺍﺟﺐ‪ ،‬ﻭﻻ ﻳﺮﺗﻔﻊ ﺍﻟﻮﺟﻮﺏ ﺇﻟﹼﺎ‬
‫ﺑﺎﻟﻘﺮﻳﻨﺔ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﻜﻠﹼﻤﲔ‪.‬‬
‫ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺫﻫﺐ ﺃﺻﺤﺎﺑﻪ ﺇﱃ ﺃ ﹼﻥ ﺇﻳﻘﺎﻉ ﺍﻟﻔﻌﻞ ﺍﻹﳒﺎﺯﻱ ﻭﲡﺴ‪‬ﺪﻩ ﰲ ﺍﻟﻮﺍﻗﻊ ﻳﻔﻴﺪ‬
‫ﺍﻟﻨﺪﺏ ﻭﻫﻮ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﻩ‪.‬‬
‫ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﻌ ‪‬ﺪ ﻣﺬﻫﺒﺎ ﺗﻮﻓﻴﻘﻴ‪‬ﺎ ﺣﻴﺚ ﻋ ‪‬ﺪ ﺃﺻﺤﺎﺑﻪ ﺻﻴﻐﺔ ﺍﻷﻣﺮ ﺣﻘﻴﻘﺔ ﻣﺸﺘﺮﻛﺔ ﺑﲔ‬
‫ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﲢـ‪ :‬ﺃﺑﻮ ﻣﺼﻌﺐ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺒﺪﺭﻱ‪ ،‬ﻣﺆﺳﺴﺔ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻁ‪ ،8‬ﺳﻨﺔ‪ ،2007‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.169‬‬

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‫ﻓﺈﺭﻏﺎﻣﺎﺕ ﺍﻟﻨﺺ ﻛﻤﺎ ﻫﻮ ﻣﻼﺣﻆ ﻓﺮﺿﺖ ﻋﻠﻰ ﺍﻷﺻﻮﱄ ﻋﺪﻡ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﻘﺮﺍﺭ ﺍﻟﻠﺴﺎﱐ‬
‫ﺍﳌﻠﻔﻮﻅ‪ ،‬ﺑﻞ ﺃﳉﺄﺗﻪ ﺇﱃ ﺇﺑﺮﺍﺯ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺍﳌﺴﺘـﺘﺮﺓ ﺧﻠﻒ ﺍﻟﻔﻌﻞ ﻧﻔﺴﻪ‪ ،‬ﻫﺎﺗﻪ ﺍﳊﻘﻴﻘﺔ ﱂ‬
‫ﲡﺪ ﻣﻨﺤﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﺜﺒﺖ ﺍﻟﺒﻌﺪ ﺍﻹﳒﺎﺯﻱ ﻟﻠﻤﻠﻔﻮﻅ‪ ،‬ﻭﻣﺎﺩﺍﻡ ﻓﻌﻼ ﻻﺑﺪ‬
‫ﺃﻥ ﻳﺘﺠﺴ‪‬ﺪ ﻭﻳﺮﺗﺴﻢ ﻭﻳﺘﺤﻘﹼﻖ ﰲ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﳜﺺ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺜﺎﱐ ﻓﻤﺘﻌﻠﻖ ﺑﺈﻧﻔﺎﺫ ﺍﻷﻣﺮ‪ ،‬ﻭﲨﻠﺘﻪ ﻫﻞ ﺍﻟﺴﺎﻣﻊ ﻣﻄﺎﻟﺐ ﺑﺎﻣﺘﺜﺎﻝ‬
‫ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺃﻡ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ؟‪ ،‬ﻫﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺟﻮﻫﺮﻩ ﻣﺆﻛﹼﺪﺍ ﳌﺎ ﹼﰎ ﺗﻘﺮﻳﺮﻩ‬
‫ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻷﻭ‪‬ﻝ ﻣﻦ ﺧﻼﻝ ﺭﺑﻄﻪ ﺍﳌﻠﻔﻮﻅ ﺑﺎﻟﺘﺤﻘﹼﻖ ﻭﺍﻟﺘﺠﺴ‪‬ﺪ – ﻓﻬﻮ ﺍﻵﺧﺮ ﱂ ﻳﺴﻠﻢ ﻣﻦ‬
‫)‪(1‬‬
‫ﺍﻟﺘﻨﻮ‪‬ﻉ ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﻫﻲ ﻛﺎﻵﰐ‪:‬‬
‫‪-‬ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻷﻭﱃ‪ :‬ﻧﺎﺩﺕ ﺑﻀﺮﻭﺭﺓ ﲡﺴﻴﺪ ﺍﻷﻣﺮ ﰲ ﺍﳋﺎﺭﺝ ﲡﺴﻴﺪﺍ ﻓﻮﺭﻳﺎ‪.‬‬
‫‪-‬ﰲ ﺣﲔ ﺍﻟﻨﻈﺮ ﺍﻟﺜﺎﻧﻴﺔ ﺍﺭﺗﺄﺕ ﺳﻠﻮﻙ ﺳﺒﻴﻞ ﺍﻟﺘﻴﺴﲑ ﻓﻨﺎﺩﺕ ﺑﺎﻟﺘﺮﺍﺧﻲ‪.‬‬
‫‪-‬ﻭﻫﻨﺎﻙ ﻭﺟﻬﺔ ﻧﻈﺮ ﺛﺎﻟﺜﺔ ﻧﺎﺩﺕ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺘﺄﻣ‪‬ﻞ ﰲ ﺍﳋﻄﺎﺏ‪ ،‬ﻓﺈﺫﺍ ﺃﺑﺼﺮ ﺍﻟﻘﺎﺭﺉ ﺍﻷﺻﻮﱄ‬
‫ﻣﻨﻪ ﺍﻟﺘﺄﺧﲑ ﻗﺮ‪‬ﺭ ﺍﻟﺘﺮﺍﺧﻲ‪ ،‬ﻭﺇﺫﺍ ﺃﺑﺼﺮ ﻣﻨﻪ ﺍﻟﻔﻮﺭ ﺃﻛﹼﺪﻩ‪.‬‬
‫‪-‬ﻭﻫﻨﺎﻙ ﻭﺟﻬﺔ ﻧﻈﺮ ﺃﺧﲑﺓ ﻧﺰﻋﺖ ﳓﻮ ﻣﺴﻠﻚ ﻣﻐﺎﻳﺮ‪ ،‬ﺣﻴﺚ ﻋﻤﺪﺕ ﺇﱃ ﺗﺒﲏ ﻣﻮﻗﻒ ﳏﺎﻳﺪ‬
‫ﺇﺫ ﺭﺃﺕ ﺃﻥ ﺩﻻﻟﺔ ﺍﻷﻣﺮ ﻟﻴﺴﺖ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻭﻻ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ‪ .‬ﻓﻬﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ ﺳﻠﻜﺖ‬
‫ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﻭﺍﻟﺘﻮﺟ‪‬ﻪ ﺇﻻ ﺃ‪‬ﺎ ﱂ ﺗﺴﺘﻄﻊ ﺃﻥ ﲣﻔﻲ ﺗﺒﻨ‪‬ﻴﻬﺎ ﻣﻮﻗﻒ ﺃﻓﻀﻠﻴﺔ ﺍﳌﺴﺎﺭﻋﺔ ﺇﱃ ﺇﻳﻘﺎﻉ‬
‫ﺍﻟﻔﻌﻞ‪.‬‬

‫ــــــــــ‬
‫)‪(1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.178‬‬

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 ‫ﺗﺼﻮ‪‬ﺭ ﺍﳌﺴﺎﻗﻲ ﻟﻠﻤﻘﺎﺻﺪ ﻟﺪﻯ ﺍﻟﺸﺎﻃﱯ‪:‬‬
‫ﲤﺜﹼﻞ ﺗﺼﻮ‪‬ﺭﺍﺕ ﺍﻟﺸﺎﻃﱯ ﰲ ﻣﲑﺍﺙ ﺍﻟﻔﻜﺮ ﺍﻟﻠﺴﺎﱐ ﺍﻷﺻﻮﱄ ﻧﻮﺍﺓ ﺧﺼﻴﺒﺔ ﻟﻨﻈﺮﻳﺔ ﻣﺘﻜﺎﻣﻠﺔ‬
‫ﻛﺎﻥ ﳘﹼﻬﺎ ﺍﻷﻭﺣﺪ ﻭﺍﻷﺳﺎﺳﻲ ﻛﺸﻒ ﻧﻘﺎﺏ ﺩﻻﻻﺕ ﺍﳋﻄﺎﺏ ﺑﺈﻳﻐﺎﻝ ﻓﻜﺮ ﰲ ﻣﻘﺎﺻﺪﻳﺘﻪ‬
‫ﻭﻣﻦ ﺷﺄﻥ ﻧﻈﺮﻳﺔ ﻛﻬﺎﺗﻪ ﺍﻹﻓﺎﺩﺓ ﻣﻨﻬﺎ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻵﻧﻴﺔ ﺑﻐﻴﺔ ﺗﻘﺪﱘ ﺗﺄﻭﻳﻞ ﻣﺴﺘﺴﺎﻍ ﻭﺍﻹﺳﻬﺎﻡ‬
‫ﰲ ﻓﻚ ﺷﻔﺮﺓ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺘﻮﺍﺻﻠﻴﺔ‪ ،‬ﻭﻗﺪ ﺃﻭﻗﻔﻨﺎ ﺍﻟﺒﺴﻂ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻟﻨﻈﺎﻡ ﺍﳌﻌﺮﰲ ﺍﳌﺘﻮﺧ‪‬ﻰ ﺃﻣﺎﻡ‬
‫ﻣﻘﺎﺭﺑﺎﺕ ﻣﻘﺎﺻﺪﻳ‪‬ﺔ ﺗﺸﻜﹼﻞ ﻣﻨﻮﺍﻻ ﺇﺟﺮﺍﺋﻴﺎ ﻗﻴ‪‬ﻤﺎ ﻳﻔﻴﺪ ﻭﻳﻜﻔﻞ ﻣﻮﺿﻌﺔ ﺍﳌﻌﺎﱐ ﻭﺛﺒﺘﻬﺎ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺇﺟﻬﺎﺽ ﺩﻻﱄ ﺃﻭ ﺧﻨﻮﻉ ﺗﺎﻡ ﻟﻠﺘﺄﻭﻳﻞ‪.‬‬
‫ﻭﳍﺬﺍ ﻧﻠﻤﺢ ﺩﺍﺋﻤﺎ ﰲ ﻣﺪﻭ‪‬ﻧﺔ ﺍﻟﺸﺎﻃﱯ ﺍﳌﻮﺍﻓﻘﺎﺕ "ﳏﺎﻭﻟﺔ ﺗﻔﻮﻳﺖ ﺍﻟﻔﺮﺻﺔ ﻋﻠﻰ ﻛﻞ ﻣﻦ‬
‫ﻳﺮﻭﻡ ﺗﺄﻭﻳﻞ ﺍﻟﻨﺺ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﻟﻴﺸﻬﺪ ﻟﺼﺎﱀ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ")‪ ،(1‬ﻭﺫﻟﻚ ﺑﺘﻌﻘﹼﺐ ﻭﺿﺒﻂ ﺩﻻﻟﺔ‬
‫ﺍﻟﻨﺺ ﻭﻣﻘﺎﺻﺪﻩ ﺍﻟﱵ ﻗﺪ ﺗﻮﻗﻔﻨﺎ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﻭﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﻭﺗﺮﺗﺒﻂ‬
‫ﺑﺪﻻﻟﺔ ﺍﻟﻠﻔﻆ ﺍﻟﺪﻻﻟﺔ ﺍﻷﺻﻠﻴﺔ ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﺎﺑﻌﺔ)‪.(2‬‬
‫‪-‬ﺍﻷﻭﱃ ﻫﻲ ﻣﻦ ﺟﻬﺔ ﻛﻮﻥ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﻣﻄﻠﻘﺔ ﻓﺘﺪ ﹼﻝ ﻋﻠﻰ ﻣﻌﺎﻥ ﻣﻄﻠﻘﺔ‪.‬‬
‫‪-‬ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﻣﻦ ﺟﻬﺔ ﻛﻮﻥ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﻣﻘﻴ‪‬ﺪﺓ ﻓﺘﺪ ﹼﻝ ﻋﻠﻰ ﻣﻌﺎﻥ ﺧﺎﺩﻣﺔ ﻟﻸﺻﻠﻴﺔ‪.‬‬
‫ﻭﳒﻢ ﻋﻦ ﻫﺬﺍ ﺍﻟﻔﺤﺺ ﺍﻟﻠﺴﺎﱐ ﺍﳋﺒﲑ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﻗﺮﺍﺭ ﻣﻌﺮﰲ ﺭﺻﲔ ﻳﺮﻯ ﰲ ﺍﻻﻋﺘﻨﺎﺀ‬
‫ﺑﺎﳌﻌﺎﱐ ﺍﳌﺒﺜﻮﺛﺔ ﰲ "ﺍﳋﻄﺎﺏ ﻫﻲ ﺍﳌﻘﺼﻮﺩ ﺍﻷﻋﻈﻢ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻌﺮﺏ ﺇﻧ‪‬ﻤﺎ ﻛﺎﻧﺖ ﻋﻨﺎﻳﺘﻬﺎ‬
‫ﺑﺎﳌﻌﺎﱐ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺃﺻﻠﺤﺖ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﺃﺟﻠﻬﺎ")‪ ،(3‬ﹼﰒ ﻣﺎ ﻟﺒﺖ ﺃﻥ ﺃﻋﻠﻦ ﻗﺮﺍﺭﺍ ﺗﺪﺍﻭﻟﻴﺎ ﳏﻀﺎ‬
‫ﻳﺮﻯ ﺃ ﹼﻥ ﻣﻘﺼﻮﺩ " ﺍﳋﻄﺎﺏ ﻟﻴﺲ ﻫﻮ ﺍﻟﺘﻔﻘﹼﻪ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻞ ﺍﻟﺘﻔﻘﹼﻪ ﰲ ﺍﳌﻌﺒ‪‬ﺮ ﻋﻨﻪ‪ ،‬ﻭﻣﺎ ﺍﳌﺮﺍﺩ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﻭﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺴﻠﻄﺔ ﰲ ﺍﻹﺳﻼﻡ‪:‬ﻗﺮﺍﺀﺓ ﰲ ﻧﺸﺄﺓ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻭﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺍﻟﺼﻐﲑ ﻋﺒﺪ‬
‫ﺍ‪‬ﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳌﻨﺘﺨﺐ ﺍﻟﻌﺮﰊ‪ ،‬ﻁ‪ ،1994‬ﺹ‪.182‬‬
‫)‪ (2‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻣﺼﺮ‪) ،‬ﺩ ﺕ ﻁ(‪.188/1 ،‬‬
‫)‪ (3‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.87/2 ،‬‬

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‫ﻣﻨﻪ")‪ (1‬ﻭﰲ ﻫﺬﺍ ﺩﻋﻮﺓ ﺇﱃ ﺗﻐﻴﲑ ﺍﳌﺴﺎﺭ ﺷﺄﻥ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻣﻦ ﻗﺼﺪ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺇﱃ ﻗﺼﺪ ﺍﳌﻌﺒ‪‬ﺮ ﻋﻨﻪ‪.‬‬
‫ﻭﳑ‪‬ﺎ ﺍﻧﺒﲎ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﰲ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪:‬‬
‫ﺃ‪-‬ﺿﺮﻭﺭﺓ ﺍﺗ‪‬ﺒﺎﻉ ﻣﻌﻬﻮﺩ ﺍﻟﻌﺮﺏ ﰲ ﳎﺎﺭﻱ ﺧﻄﺎ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﳍﻢ ﰲ "ﻟﺴﺎ‪‬ﻢ ﻋﺮﻑ‬
‫ﻣﺴﺘﻤﺮ ﻓﻼ ﻳﺼ ‪‬ﺢ ﺍﻟﻌﺪﻭﻝ ﻋﻨﻪ ﰲ ﻓﻬﻢ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﹼﰒ ﻋﺮﻑ ﻓﻼ ﻳﺼ ‪‬ﺢ ﺃﻥ‬
‫ﳚﺮﻱ ﰲ ﻓﻬﻤﻬﺎ ﻋﻠﻰ ﻣﺎ ﻻ ﺗﻌﺮﻓﻪ")‪ ،(2‬ﻭﻣﻦ ﺳﻨﻨﻬﺎ ﰲ ﺗﺼﺮﻳﻒ ﺃﺳﺎﻟﻴﺒﻬﺎ ﺃﻧ‪‬ﻬﺎ ﲣﺎﻃﺐ‬
‫ﺑﺎﻟﻌﺎﻡ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺑﺎﻟﻌﺎﻡ ﻳﺮﺍﺩ ﺑﻪ ﺍﳋﺎﺹ " ﻭﺗﺴﻤ‪‬ﻲ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﺑﺄﲰﺎﺀ ﻛﺜﲑﺓ‬
‫ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﻜﺜﲑﺓ ﺑﺎﺳﻢ ﻭﺍﺣﺪ ﻭﻛ ﹼﻞ ﻫﺬﺍ ﻣﻌﺮﻭﻑ ﻋﻨﺪﻫﺎ")‪ ،(3‬ﻭﻗﺪ ﺃﻛﹼﺪ ﺍﺑﻦ ﻓﺎﺭﺱ‬
‫ﺫﻟﻚ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺼﺎﺣﱯ ﺑﻘﻮﻟﻪ‪ ":‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻣﺎﻥ ﻣﺘﺼﻠﲔ‪ ،‬ﻭﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ‬
‫ﺧﺎﺻﺎ ﻭﺍﻵﺧﺮ ﻋﺎﻣﺎ")‪.(4‬‬
‫ﺏ‪ -‬ﺿﺮﻭﺭﺓ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻠﻔﻈﺔ ﰲ ﺳﻴﺎﻕ ﲢﻮﻻ‪‬ﺎ ﺍﻟﺪﻻﻟﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺗﺘﺒﻌﻬﺎ ﻭﺭﺻﺪ‬
‫ﻣﻌﺎﻧﻴﻬﺎ ﻋﻨﺪ ﻣﺴﺘﻌﻤﻠﻴﻬﺎ؛ ﻷ ﹼﻥ ﻏﻠﺒﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ ﰲ ﺑﻌﺾ ﺍﳌﻌﺎﱐ ﺗﻌﻔﻲ ﻣﺎ ﻛﺎﻥ ﻳﻔﻬﻢ ﻣﻦ‬
‫ﺍﻟﻠﻔﻆ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﻛﹼﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻫﺬﺍ ﺍﻻﺳﺘﻨﺘﺎﺝ ﺑﻘﻮﻟﻪ‪" :‬ﻭﻣﺎ ﻣﻦ ﺃﻫﻞ ﻓ ‪‬ﻦ ﺇﻟﹼﺎ ﻭﻫﻢ ﻣﻌﺘﺮﻓﻮﻥ‬
‫ﺑﺄﻧ‪‬ﻬﻢ ﻳﺼﻄﻠﺤﻮﻥ ﻋﻠﻰ ﺃﻟﻔﺎﻅ ﻳﺘﻔﺎﳘﻮﻥ ‪‬ﺎ ﻣﺮﺍﺩﻫﻢ ﻛﻤﺎ ﻷﻫﻞ ﺍﻟﺼﻨﺎﻋﺎﺕ )‪ (...‬ﺃﻟﻔﺎﻅ‬
‫ﻳﻌﺒ‪‬ﺮﻭﻥ ‪‬ﺎ ﻋﻦ ﺻﻨﺎﻋﺘﻬﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻋﺮﻓﻴﺔ ﻋﺮﻓﺎ ﺧﺎﺻﺎ ﻭﻣﺮﺍﺩﻫﻢ ‪‬ﺎ ﻏﲑ ﺍﳌﻔﻬﻮﻡ ﻣﻨﻬﺎ‬
‫ﰲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ")‪.(5‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.410/3 ،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.82/2 ،‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.66/2 ،‬‬
‫)‪ (4‬ﺍﻟﺼﺎﺣﱯ ﰲ ﻓﻘﻪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﺴﺎﺋﻠﻬﺎ‪ ،‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﲢـ‪:‬ﻋﻤﺮ ﻓﺎﺭﻭﻕ ﺍﻟﻄﺒ‪‬ﺎﻉ‪ ،‬ﺩﺍﺭ ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪1‬‬
‫ﺳﻨﺔ‪ ،1993‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.214‬‬
‫)‪ (5‬ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪.222/1 ،‬‬

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‫ﺝ‪ -‬ﺿﺮﻭﺭﺓ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻨﺪ ﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﻟﻔﺎﻅ ﺑﲔ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻹﻓﺮﺍﺩﻳﺔ ﻭﻣﻌﺎﻧﻴﻬﺎ‬
‫ﺍﻟﺘﺮﻛﻴﺒﺒﻴﺔ ﻭﻳﻨﺺ ﰲ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻋﻠﻰ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻷﺧﺬ ﺑﺎﻟﺪﻻﻟﺔ ﺍﻹﻓﺮﺍﺩﻳﺔ‪ ،‬ﻭﰲ ﺣﺎﻟﺔ ﺍﻟﺘﻘﺎﺀ‬
‫ﺍﻟﺪﻻﻟﺘﲔ ﻣﻌﺎ ﻳﺼﺎﺭ ﺇﱃ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ‪ ،‬ﻳﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ "ﺍﳌﻌﲎ ﺍﻹﻓﺮﺍﺩﻱ ﻗﺪ ﻻ‬
‫ﻳﻌﺒﺄ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﲎ ﺍﻟﺘﺮﻛﻴﱯ ﻣﻔﻬﻮﻣﺎ ﺩﻭﻧﻪ")‪.(1‬‬
‫ﺩ‪ -‬ﺍﻋﺘﻤﺎﺩﻩ ﻣﺒﺪﺃ ﺍﻟﺴﻴﺎﻕ ﰲ ﺿﺒﻂ ﺍﳌﻘﺎﺻﺪ ﻭﻫﺬﺍ ﻣﻠﺤﻆ ﻭﺟﻴﻪ‪ ،‬ﻭﺍﳌﺘﺘﺒ‪‬ﻊ ﳌﺴﺄﻟﺔ ﺍﻟﺴﻴﺎﻕ‬
‫ﰲ ﻣﺪﻭ‪‬ﻧﺘﻪ ﳚﺪﻫﺎ ﺃﺿﺒﻂ ﻭﺃﴰﻞ‪ ،‬ﻣﻘﺎﺭﻧﺔ ﲟﺎ ﻭﺭﺩ ﻋﻨﺪ ﻏﲑﻩ‪،‬ﻭﳝﻜﻦ ﺣﺼﺮﻩ ﰲ ﺍﻷﻧﻮﺍﻉ‬
‫)‪(2‬‬
‫ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -1‬ﺍﻟﺴﻴﺎﻕ ﺍﻟﻠﻐﻮﻱ‪:‬‬
‫ﻭﻫﻮ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺬﻱ ﻳﻌﲎ ﺑﻪ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺃﻭ‪‬ﻝ ﻣﺎ ﻳﻄﺎﻟﻌﻨﺎ ﻓﻴﻪ ﺩﻋﻮﺗﻪ ﺇﱃ ﺃ ﹼﻥ "ﻛﻼﻡ‬
‫ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻻﺑ ‪‬ﺪ ﻓﻴﻪ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﳌﺴﺎﻕ")‪ ،(3‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪:‬‬
‫‪-1-1‬ﺳﻴﺎﻕ ﻟﻐﻮﻱ ﰲ ﻭﺿﻌﻪ ﺍﻹﻓﺮﺍﺩﻱ‪ ،‬ﻣﺪﺍﺭﻩ ﺃ ﹼﻥ ﻓﻬﻢ ﺍﻟﻠﻔﻆ ﰲ ﺍﻟﻜﻼﻡ ﻻ ﻳﺘ ‪‬ﻢ ﺇﻟﹼﺎ‬
‫ﺑﺮ ‪‬ﺩ ﺃﻭ‪‬ﻟﻪ ﻋﻠﻰ ﺁﺧﺮﻩ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﰲ ﺃﺣﻮﺍﻟﻪ ﻭﺃﻃﺮﺍﻓﻪ‪ ،‬ﻭ"ﻻ ﻳﺼ ‪‬ﺢ ﺍﻻﻗﺘﺼﺎﺭ ﰲ ﺍﻟﻨﻈﺮ ﻋﻠﻰ‬
‫ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻼﻡ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ﺇﻟﹼﺎ ﰲ ﻣﻮﻃﻦ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﻨﻈﺮ ﰲ ﻓﻬﻢ ﺍﻟﻈﺎﻫﺮ ﲝﺴﺐ‬
‫ﺍﻟﻠﺴﺎﻥ ﻭﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻻ ﲝﺴﺐ ﻣﻘﺼﻮﺩ ﺍﳌﺘﻜﻠﹼﻢ")‪.(4‬‬
‫‪-2-1‬ﺳﻴﺎﻕ ﻟﻐﻮﻱ ﰲ ﻭﺿﻌﻪ ﺍﻻﺳﺘﻌﻤﺎﱄ‪ ،‬ﻭﺃﺳﺎﺳﻪ ﺍﻋﺘﺒﺎﺭ ﻣﻘﺎﺻﺪ ﺍﻟﻠﺴﺎﻥ ﻣﻼﻙ ﺍﻟﺒﻴﺎﻥ‬
‫ﻷ ﹼﻥ "ﺍﻟﻌﺮﺏ ﺗﻄﻠﻖ ﺃﻟﻔﺎﻅ ﺍﻟﻌﻤﻮﻡ ﲝﺴﺐ ﻣﺎ ﻗﺼﺪﺕ ﺗﻌﻤﻴﻤﻪ ﳑ‪‬ﺎ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ ﻣﻌﲎ ﺍﻟﻜﻼﻡ‬
‫ﺧﺎﺻﺔ ﺩﻭﻥ ﻣﺎ ﺗﺪ ﹼﻝ ﻋﻠﻴﻪ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﲝﺴﺐ ﺍﻟﻮﺿﻊ ﺍﻹﻓﺮﺍﺩﻱ‪ ،‬ﻛﻤﺎ ﺃﻧ‪‬ﻬﺎ ﺃﻳﻀﺎ ﺗﻄﻠﻘﻬﺎ‬
‫ﻭﺗﻘﺼﺪ ‪‬ﺎ ﺗﻌﻤﻴﻢ ﻣﺎ ﺗﺪ ﹼﻝ ﻋﻠﻴﻪ ﰲ ﺃﺻـــﻞ ﺍﻟﻮﺿﻊ ﻭﻛﻞ ﺫﻟﻚ ﳑ‪‬ﺎ ﻳﺪ ﹼﻝ ﻋﻠﻴﻪ ﻣﻘﺘﻀﻰ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.87/2 ،‬‬
‫)‪ (2‬ﻣﻔﻬﻮﻡ ﺍﻟﺪﺭﺱ ﺍﻟﺪﻻﱄ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻃﺒﻌﺔ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‪ ،‬ﺹ‪ 235‬ﻭﺑﻌﺪ‪.‬‬
‫)‪ (3‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.153/3 ،‬‬
‫)‪ (4‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.414-413/3 ،‬‬

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‫ﺍﳊﺎﻝ")‪.(1‬ﻭﻫﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺍﺳﺘﻌﻤﺎﱄ ﻭﺍﻷﻭ‪‬ﻝ ﻗﻴﺎﺳﻲ‪" ،‬ﻭﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺍﻷﺻﻮﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺃ ﹼﻥ‬
‫ﺍﻷﺻﻞ ﺍﻻﺳﺘﻌﻤﺎﱄ ﺇﺫﺍ ﻋﺎﺭﺽ ﺍﻟﻘﻴﺎﺳﻲ ﻛﺎﻥ ﺍﳊﻜﻢ ﻟﻼﺳﺘﻌﻤﺎﱄ")‪.(2‬‬
‫‪-3-1‬ﺳﻴﺎﻕ ﻟﻐﻮﻱ ﰲ ﻭﺿﻌﻪ ﺍﻻﺳﺘﻌﻤﺎﱄ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻫﻮ ﻣﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﻻﺳﺘﻌﻤﺎﻝ‬
‫ﺍﻟﻌﺮﰊ ﻷ ﹼﻥ "ﻧﺴﺒﺔ ﺍﻟﻮﺿﻊ ﺍﻟﺸﺮﻋﻲ ﺇﱃ ﻣﻄﻠﻖ ﺍﻟﻮﺿﻊ ﺍﻻﺳﺘﻌﻤﺎﱄ ﺍﻟﻌﺮﰊ ﻛﻨﺴﺒﺔ ﺍﻟﻮﺿﻊ‬
‫ﰲ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳋﺎﺻﺔ ﺇﱃ ﺍﻟﻮﺿﻊ ﺍﳉﻤﻬﻮﺭﻱ")‪.(3‬‬
‫‪-2‬ﺳﻴﺎﻕ ﺍﻟﺘﺨﺎﻃﺐ‪:‬‬
‫ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﻣﻌﺮﻓﺔ "ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ؛ ﺣﺎﻝ ﺍﳋﻄﺎﺏ ﻣﻦ ﺟﻬﺔ ﻧﻔﺲ ﺍﳋﻄﺎﺏ‬
‫ﺃﻭ ﺍﳌﺨﺎﻃ‪‬ﺐ ﺃﻭ ﺍﳌﺨﺎﻃﹶﺐ ﺃﻭ ﺍﳉﻤﻴﻊ‪ ،‬ﺇﺫ ﺍﻟﻜﻼﻡ ﺍﻟﻮﺍﺣﺪ ﳜﺘﻠﻒ ﻓﻬﻤﻪ ﲝﺴﺐ ﺣﺎﻟﲔ‬
‫ﻭﲝﺴﺐ ﳐﺎﻃﺒﲔ‪ ،‬ﻭﲝﺴﺐ ﻏﲑ ﺫﻟﻚ")‪.(4‬‬
‫‪-3‬ﺳﻴﺎﻕ ﺍﻟﺘﻨـﺰﻳﻞ‪:‬‬
‫ﻳﺮﺗﺒﻂ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﺴﺎﻕ ﺑﺎﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭﻣﻌﺮﻓﺘﻪ "ﻻﺯﻣﺔ ﳌﻦ ﺃﺭﺍﺩ ﻋﻠﻢ‬
‫ﺍﻟﻘﺮﺁﻥ")‪ (5‬ﻭﻳﺴﺘﺪﻋﻲ ﺍﻟﻨﻈﺮ ﻋﻨﺪ ﺇﺟﺮﺍﺀ ﺍﻟﺪﻟﻴﻞ ﺇﱃ ﺃﺣﻮﺍﻝ ﻭﺃﺯﻣﻨﺔ ﻭﻋﺎﺩﺍﺕ ﺍﳌﻜﻠﹼﻔﲔ؛ ﻷ ﹼﻥ‬
‫"ﺍﳌﺴﺎﻗﺎﺕ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻷﻭﻗﺎﺕ ﻭﺍﻟﻨﻮﺍﺯﻝ")‪.(6‬‬
‫‪-4‬ﺳﻴﺎﻕ ﺍﳌﻘﺎﺻﺪ‪:‬‬
‫ﻳﻘﺘﻀﻲ ﺇﻳﻐﺎﻝ ﻓﻜﺮ ﻭﻧﻈﺮ ﰲ ﺍﻟﻌﻠﻞ ﻭﺗﻔﺎﺭﻳﻖ ﺍﻷﻣﺎﺭﺍﺕ‪ ،‬ﻭﺃﻭﺟﻪ ﺍﳊﻜـــﻢ ﺍﳉﺰﺋﻴﺔ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.269/3 ،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.369/3 ،‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.275/3 ،‬‬
‫)‪ (4‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.347/3 ،‬‬
‫)‪ (5‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.347/3 ،‬‬
‫)‪ (6‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.413/3 ،‬‬

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‫ﻭﺍﳌﺼﺎﱀ ﺍﻟﻜﻠﹼﻴﺔ ﺍﻟﱵ ﺗﺘﺠﺴ‪‬ﺪ ﻣﻌﺎﻧﻴﻬﺎ ﰲ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﳌﺴﺎﻕ‬
‫ﺺ ﲟﻌﺮﻓﺘﻪ ﺍﻟﻌﺎﺭﻓﻮﻥ ﲟﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ")‪ ،(1‬ﲤﻴﻴﺰﺍ ﻟﻪ ﻋﻦ ﺍﳌﺴﺎﻕ‬ ‫ﺍﳊﻜﻤﻲ "ﻭﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﳜﺘ ‪‬‬
‫ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﻳﺪﺭﻙ ﲟﻄﻠﻖ ﺍﻟﻔﻬﻢ ﺍﻟﻌﺮﰊ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ .‬ﻭﻳﺸﲑ ﺍﻟﺸﺎﻃﱯ ﺇﱃ"ﺃ ﹼﻥ ﺍﳌﻘﺎﺻﺪ‬
‫)‪(2‬‬
‫ﺍﻟﱵ ﻳﻨﻈﺮ ﻓﻴﻬﺎ ﻗﺴﻤﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ ﻳﺮﺟﻊ ﺇﱃ ﻗﺼﺪ ﺍﻟﺸﺎﺭﻉ ﻭﺍﻵﺧﺮ ﺇﱃ ﻗﺼﺪ ﺍﳌﻜﻠﹼﻒ"‬
‫)‪(3‬‬
‫ﻭﺑﻴﻨﻤﺎ ﺗﺮﻙ ﻗﺼﺪ ﺍﳌﻜﻠﹼﻒ ﻣﻦ ﺩﻭﻥ ﺗﻨﻮﻳﻊ ﻧﻮ‪‬ﻉ ﻗﺼﺪ ﺍﻟﺸﺎﺭﻉ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍﻉ ﻫﻲ‪:‬‬
‫ﺃ‪ " -‬ﻗﺼﺪ ﺍﻟﺸﺎﺭﻉ ﰲ ﻭﺿﻊ ﺍﻟﺸﺮﻳﻌﺔ ﺍﺑﺘﺪﺍﺀ"‪.‬‬
‫ﺏ‪ "-‬ﻗﺼﺪﻩ ﰲ ﻭﺿﻌﻬﺎ ﻟﻺﻓﻬﺎﻡ"‪.‬‬
‫ﺝ‪"-‬ﻗﺼﺪﻩ ﰲ ﻭﺿﻌﻬﺎ ﻟﻠﺘﻜﻠﻴﻒ ﲟﻘﺘﻀﺎﻫﺎ"‪.‬‬
‫ﺩ‪"-‬ﻗﺼﺪﻩ ﰲ ﺩﺧﻮﻝ ﺍﳌﻜﻠﹼﻒ ﲢﺘﻬﺎ"‪.‬‬
‫ﻭﻳﻜﺘﺴﻲ ﺍﳌﻘﺼﺪ ﺍﻷﻭ‪‬ﻝ )ﺃ( ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ ﺿﻤﻦ ﺍﳌﻨﻈﻮﻣﺔ ﺍﳌﻘﺎﺻﺪﻳﺔ ﰲ ﺍﻟﺘﺒﺤ‪‬ﺚ ﺍﻷﺻﻮﱄ‬
‫ﺇﱃ ﺩﺭﺟﺔ ﺟﻌﻠﻪ –ﺣﺴﺐ ﻋﺒﺪ ﺍﷲ ﺩﺭﺍﺯ‪ -‬ﻛﺎﻷﺻﻞ ﺍﻟﺬﻱ "ﻳﻜﻮﻥ ﻣﺎ ﻋﺪﺍﻩ ﻛﺎﻟﺘﻔﺼﻴﻞ‬
‫ﻟﻪ")‪ ،(4‬ﻭﻗﺪ ﻗﺴ‪‬ﻤﻪ ﺍﻟﺸﺎﻃﱯ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪-1-4‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ‪ :‬ﺍﻟﱵ"ﻻﺑﺪ ﻣﻨﻬﺎ ﰲ ﻗﻴﺎﻡ ﻣﺼﺎﱀ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ")‪ ،(5‬ﻓﺈﻥ ﻓﻘﺪﺕ‬
‫ﺃﻭ ﺍﳔﺮﻣﺖ ﱂ ﲡﺮ ﻣﺼﺎﱀ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﻭﺧﲑ‪ ،‬ﻭﺗﺴﻤ‪‬ﻰ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻀﺮﻭﺭﻳﺎﺕ‬
‫ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ ﻭﻫﻲ ﺣﻔﻆ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﻨﺴﻞ‪ ،‬ﻭﺍﳌﺎﻝ ‪،‬ﻭﺍﻟﻌﻘﻞ‪.‬‬
‫‪-2-4‬ﺍﳌﻘﺎﺻﺪ ﺍﳊﺎﺟﻴﺔ‪ :‬ﻭﻫﻲ "ﺭﻓﻊ ﺍﻟﻀﻴﻖ ﺍﳌﺆﺩﻱ ﻏﺎﻟﺒﺎ ﺇﱃ ﺍﳊﺮﺝ ﻭﺍﳌﺸﻘﺔ ﺍﻟﻼﺣﻘﺔ‬
‫ﺑﻔﻮﺕ ﺍﳌﻄﻠﻮﺏ"‪ ،‬ﻭﺑﻌﺪﻡ ﻣﺮﺍﻋﺎ‪‬ﺎ ﳛﺼﻞ "ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﺎﺩﻱ ﺍﳌﺘﻮﻗﻊ ﰲ ﺍﳌﺼﺎﱀ ﺍﻟﻌﺎﻣﺔ")‪.(6‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.276/3 ،‬‬
‫)‪ (2‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﲢـ‪:‬ﻣﺸﻬﻮﺭ ﺑﻦ ﺣﺴﻦ ﺁﻝ ﺳﻠﻤﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻋﻔﺎﻥ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪.3/2 ،1997‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .4/2 ،‬ﻭﻳﻨﻈﺮ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ‪ ،‬ﳛﲕ ﺭﻣﻀﺎﻥ‪...165 ،‬‬
‫)‪ (4‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﲢـ‪ :‬ﻋﺒﺪ ﺍﷲ ﺩﺭ‪‬ﺍﺯ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.50/2 ،‬‬
‫)‪ (5‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.7/2 ،‬‬
‫)‪ (6‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.9/2 ،‬‬

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‫‪-3-4‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﺘﺤﺴﻴﻨﻴﺔ‪ :‬ﻭﻫﻲ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﺭﺍﺟﻌﺎ "ﺇﱃ ﳏﺎﺳﻦ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺃﺻﻞ ﺍﳌﺼﺎﱀ‬
‫ﺍﻟﻀﺮﻭﺭﻳﺔ ﻭﺍﳊﺎﺟﻴﺔ ﺇﺫ ﻟﻴﺲ ﻓﻘﺪﺍ‪‬ﺎ ﺑﺄﻣﺮ ﺿﺮﻭﺭﻱ ﻭﻻ ﺣﺎﺟﻲ ﻭﺇﻧ‪‬ﻤﺎ ﺟﺮﺕ ﳎﺮﻯ ﺍﻟﺘﺤﺴﲔ‬
‫ﻭﺍﻟﺘﺰﻳﲔ")‪ ،(1‬ﻓﺎﻟﻐﺮﺽ ﻣﻨﻬﺎ ﺍﻟﺘﺤﺴﲔ ﻭﺍﻟﺘﺠﻤﻴﻞ‪.‬‬
‫‪-5‬ﺳﻴﺎﻕ ﺍﻻﺳﺘﻘﺮﺍﺀ‪:‬‬
‫ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺣﺎﺿﺮ ﰲ ﳐﺘﻠﻒ ﺍﳌﺒﺎﺣﺚ ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻷﺻﻮﻟﻴﺔ؛ ﻷﻥ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﰲ‬
‫ﺣ ‪‬ﺪ ﺫﺍﺗﻪ "ﺍﺳﺘﻘﺮﺍﺀ ﻛﻠﻴﺎﺕ ﺍﻷﺩﻟﹼﺔ ﺣﺘ‪‬ﻰ ﺗﻜﻮﻥ ﻋﻨﺪ ﺍ‪‬ﺘﻬﺪ ﻧﺼﺐ ﻋﲔ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻄﺎﻟﺐ‬
‫ﺳﻬﻠﺔ ﺍﳌﻠﺘﻤﺲ")‪.(2‬‬
‫ﻭﻳﻄﺮﻕ ﳛﲕ ﺭﻣﻀﺎﻥ ﺑﺎﺑﺎ ﻣﻬﻤ‪‬ﺎ ﰲ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻳﺸﻜﹼﻞ ﻫﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﺣﻠﻘﺔ ﻣﻔﻘﻮﺩﺓ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻋﻨﺖ ﺑﺎﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻟﺸﺎﻃﱯ‬
‫ﻳﺘﻌﻠﹼﻖ ﺍﻷﻣﺮ ﺑﺴﺆﺍﻝ ﻣﻬ ‪‬ﻢ ﻭﺧﻄﲑ ﰲ ﺍﻵﻥ ﻧﻔﺴﻪ‪ ،‬ﻳﺴﻤﺢ ﺑﺎﻟﻜﺸﻒ ﻋﻦ ﻭﺿﻌﻴﺔ ﺍﻟﺘﺄﻭﻳﻞ‬
‫ﺍﳌﻌﻘﹼﺪﺓ‪ ،‬ﻭﳚﻠﻲ ﻣﻨﻌﺮﺟﺎ‪‬ﺎ‪ ،‬ﻭﳝﻴ‪‬ﺰ ﺑﲔ ﳐﺘﻠﻒ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﱵ ﺗﻌﺎﻭﺭﺕ ﺍﻟﻨﺺ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ‬
‫ﰲ ﻣﻨﻬﺞ ﻭﻣﺴﺎﻃﺮ ﺗﺄﻭﻳﻠﻪ‪ ،‬ﻳﺘﻌﻠﹼﻖ ﺍﻷﻣﺮ ﺑﺎﻟﺴﺆﺍﻝ ﺍﻹﺷﻜﺎﱄ‪":‬ﺑﺄﻱ ﻣﻌﲎ ﺑﺎﻟﻀﺒﻂ ﳝﻜﻦ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﻘﺎﺻﺪ؟")‪ (3‬ﻭﺑﻠﻔﻆ ﺁﺧﺮ‪ ":‬ﲟﺎﺫﺍ ﻳﻌﺮﻑ ﻣﺎ ﻫﻮ ﻣﻘﺼﻮﺩ ﻟﻪ )ﺍﻟﺸﺎﺭﻉ( ﳑﺎ‬
‫ﻟﻴﺲ ﲟﻘﺼﻮﺩ ﻟﻪ")‪.(4‬‬
‫ﺇ ﹼﻥ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻃﺒﻊ ﺍﳌﻮﻗﻒ ﺍﻷﺻﻮﱄ ﺍﻟﻘﺪﱘ ﻛﺎﻥ ﻣﻮﺿﻊ ﺣﲑﺓ ﻭﺍﺧﺘﻼﻑ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﻨﻘﺪﻱ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺣﻴﺚ ﳒﺪ ﻣﻘﺎﺭﺑﺎﺕ ﺩﻋﺖ ﺇﱃ ﺿﺮﻭﺭﺓ " ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻨﺺ ﻋﻤ‪‬ﺎ‬
‫ﺃﺭﺍﺩ ﺍﻟﻜﺎﺗﺐ ﻗﻮﻟﻪ")‪ ،(5‬ﻭﻣﻘﺎﺭﺑﺎﺕ ﺃﺧﺮﻯ ﺭﺃﺕ ﻟﺰﺍﻣﺎ "ﺍﻟﺒﺤﺚ ﺿﻤﻦ ﺍﻟﻨﺺ ﻋﻤ‪‬ﺎ ﻳﻘﻮﻟـﻪ‬
‫ــــــــــ‬
‫)‪(1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.9/2 ،‬‬
‫)‪ (2‬ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.38/1 ،‬‬
‫)‪(3‬ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ‪ ،‬ﳛﲕ ﺭﻣﻀﺎﻥ‪ ،‬ﺹ‪.184‬‬
‫)‪(4‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.297/3 ،‬‬
‫‪5-Les Limites de L'interprétation, umberto Eco, tra Myriem‬‬
‫‪Bouzaher‬‬
‫ﻭﻳﻨﻈﺮ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ‪ ،‬ﳛﲕ ﺭﻣﻀﺎﻥ‪ ،‬ﺹ‪Grasset, 1992, paris , p29. .186‬‬
‫‪192‬‬
‫ﺍﻟﻨﺺ ﰲ ﺍﺳﺘﻘﻼﻝ ﻋﻦ ﻣﻘﺎﺻﺪ ﻣﺆﻟﻔﻪ")‪ ،(1‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻷﺧﲑ ﺑﺪﻭﺭﻩ ﻓﻴﻪ ﻣﻦ ﻳﺮﻯ‬
‫ﻭﺟﻮﺏ "ﺍﻟﺒﺤﺚ ﺿﻤﻦ ﺍﻟﻨﺺ ﻋﻤ‪‬ﺎ ﻳﻘﻮﻟﻪ ﺑﺎﻹﺣﺎﻟﺔ ﻋﻠﻰ ﺍﻧﺴﺠﺎﻣﻪ ﺍﻟﺴﻴﺎﻗﻲ ﺍﳋﺎﺹ‪،‬‬
‫ﻭﻋﻠﻰ ﻣﻘﺎﻡ ﺃﻧﺴﺎﻕ ﺍﻟﺪﻻﻟﺔ ﺍﻟﱵ ﳛﻴﻞ ﻋﻠﻴﻬﺎ"‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻌﺘﻘﺪ ﻭﺟﻮﺏ "ﺍﻟﺒﺤﺚ ﰲ‬
‫ﺍﻟﻨﺺ ﻋﻤﺎ ﳚﺪ ﺍﻟﻘﺎﺭﺉ ﻓﻴﻪ ﺑﺎﻹﺣﺎﻟﺔ ﻋﻠﻰ ﺃﻧﺴﺎﻗﻪ ﺍﻟﺪﻻﻟﻴﺔ ﺍﳋﺎﺻﺔ ﺑﻪ ﻭ‪/‬ﺃﻭ ﻋﻠﻰ ﺭﻏﺒﺎﺗﻪ‪،‬‬
‫ﻭﻏﺮﺍﺋﺰﻩ‪ ،‬ﻭﻧﺰﻭﺍﺗﻪ")‪.(2‬‬
‫ﻭﺇﺫﺍ ﲢﺴﺴﻨﺎ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﺘﺄﻭﻳﻠﻴﺔ ﰲ ﻣﺪﻭ‪‬ﻧﺔ ﺍﻟﺸﺎﻃﱯ ﳒﺪﻫﺎ ﻻ ﲣﺘﻠﻒ ﻛﺜﲑﺍ ﻋﻤ‪‬ﺎ ﻫﻮ‬
‫ﻣﺄﺻ‪‬ﻞ ﻭﻣﺴﻄﹼﺮ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻨﻘﺪﻱ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻓﻬﻲ ﺗﻌﺮﺽ ﺃﻧﻮﺍﻉ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺘﺄﻭﻳﻠﻴﺔ ﻭﺗﱪﺯ‬
‫ﻣﻨﻄﻘﻬﺎ ﻭﻣﻮﺍﻃﻦ ﺍﻋﻮﺟﺎﺟﻬﺎ‪ ،‬ﹼﰒ ﺗﻮﺍﺯﻥ ﺑﻴﻨﻬﺎ ﻟﺘﻨﺘﺞ ﻟﻨﺎ ﻧﻈﺎﻣﺎ ﻫﻮ ﺍﻷﻧﺴﺐ ﳌﻤﺎﺭﺳﺔ ﻓﻌﻞ‬
‫ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﺇ ﹼﻥ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﺘﺄﻭﻳﻠﻴﺔ ﻛﻤﺎ ﺧﻄﹼﻬﺎ ﺍﻟﺸﺎﻃﱯ ﺗﺘﺠﺎﺫ‪‬ﺎ ﺛﻼﺛﺔ ﺑﺮﺍﻣﺞ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻻ‬
‫ﲣﺘﻠﻒ ﻣﻦ ﺣﻴﺚ ﻣﻨﻄﻠﻘﺎ‪‬ﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻓﺤﺴﺐ‪،‬ﻭﺇﻧ‪‬ﻤﺎ– ﺗﺒﻌﺎ ﻟﺬﻟﻚ‪-‬ﻣﻦ ﺣﻴﺚ ﻣﺴﺎﻃﺮﻫﺎ‬
‫)‪(3‬‬
‫ﺍﻟﺘﺄﻭﻳﻠﻴﺔ ﺃﻳﻀﺎ‪،‬ﻭﻫﻲ‪:‬‬
‫‪ -1‬ﺍﻟﱪﻧﺎﻣﺞ ﺍﳊﺮﰲ‪:‬‬
‫ﺷﻌﺎﺭ ﻫﺬﺍ ﺍﻟﱪﻧﺎﻣﺞ ﻭﻋﻤﻮﺩ ﻗﻔﺎﻩ "ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻣﻄﻠﻘﺎ")‪ ،(4‬ﻭﻫﻮ ﻳﺆﻛﹼﺪ ﻭﻳﻠ ‪‬ﺢ‬
‫ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﺗﺒﺎﻉ"ﻇﻮﺍﻫﺮ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻏﲑ ﺗﺪﺑ‪‬ﺮ ﻭﻻ ﻧﻈﺮ ﰲ ﻣﻘﺎﺻﺪﻩ ﻭﻣﻌﺎﻗﺪﻩ‪،‬ﻭﺍﻟﻘﻄﻊ‬
‫ﺑﺎﳊﻜﻢ ﺑﻪ ﺑﺒﺎﺩﺉ ﺍﻟﺮﺃﻱ ﻭﺍﻟﻨﻈﺮ ﺍﻷﻭ‪‬ﻝ")‪،(5‬ﻭﻳﻨﺺ "ﺃ ﹼﻥ ﺍﺗﺒﺎﻉ ﺍﳌﻌﺎﱐ ﺭﺃﻱ‪،‬ﻭﻛﻞ ﺭﺃﻱ‬
‫ﺧﺎﻟﻒ ﺍﻟﻨﺼﻮﺹ ﻏﲑ ﻣﻌﺘﱪ")‪.(6‬‬
‫ــــــــــ‬
‫‪(1)Ibid. P29.‬‬
‫‪(2)Ibid. p29.‬‬
‫)‪(3‬ﻳﻨﻈﺮ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ‪ ،‬ﳛﲕ ﺭﻣﻀﺎﻥ‪ ،‬ﺹ‪.188‬‬
‫)‪(4‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.297/2 ،‬‬
‫)‪(5‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.129/4 ،‬‬
‫)‪(6‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪.167/4،‬‬

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 ‫‪ -2‬ﺍﻟﱪﻧﺎﻣﺞ ﻏﲑ ﺍﻟﻨﺼﻲ‪:‬‬
‫ﻳﺸﻜﹼﻞ ﻫﺬﺍ ﺍﻟﱪﻧﺎﻣﺞ ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ ﰲ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﺘﺄﻭﻳﻠﻴﺔ ﻭﺍﻟﻨﻘﻴﺾ ﺍﳌﺒﺎﺷﺮ ﻟﻠﱪﻧﺎﻣﺞ‬
‫ﺍﻷﻭ‪‬ﻝ ﻳﺮﻯ ﺃﺻﺤﺎﺑﻪ ﺃ ﹼﻥ ﺍﳌﻘﺎﺻﺪ ﻛﺎﻣﻨﺔ ﰲ ﺃﻣﺮ ﺧﺎﺭﺝ ﺍﻟﻨﺺ ﺑﻞ ﻣﺘﺤﻜﹼﻢ ﻓﻴﻪ‪ ،‬ﺇﻣ‪‬ﺎ ﰲ ﻓﻬﻢ‬
‫ﺇﻣﺎﻡ ﻣﻌﺼﻮﻡ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﺎﻃﻨﻴﺔ‪ ،‬ﺃﻭ ﰲ ﺍﳌﻌﺎﱐ ﺍﻟﻨﻈﺮﻳﺔ ﻛﻤﺎ ﻫﻮ ﺍﻷﻣﺮ ﻋﻨﺪ‬
‫)‪(1‬‬
‫ﺍﳌﺘﻌﻤ‪‬ﻘﲔ ﰲ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻳﺘﻔﺮ‪‬ﻉ ﺇﱃ ﺿﺮﺑﲔ‪:‬‬
‫‪ -‬ﺍﻟﻀﺮﺏ ﺍﻷﻭ‪‬ﻝ‪/‬ﺍﻟﻔﻬﻢ ﺑﻮﺍﺳﻄﺔ‪:‬ﻳﺘﻨﻜﹼﺮ ﻓﻴﻪ ﺃﺻﺤﺎﺑﻪ ﻟﻠﻔﻬﻢ ﺍﻟﻈﺎﻫﺮﻱ ﻟﻠﻨﺼﻮﺹ‪،‬‬
‫ﻭﻳﻌﺘﻘﺪﻭﻥ ﺟﺎﺯﻣﲔ "ﺃ ﹼﻥ ﻣﻘﺼﺪ ﺍﻟﺸﺎﺭﻉ ﻟﻴﺲ ﰲ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﻻ ﻣﺎ ﻳﻔﻬﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﺍﳌﻘﺼﻮﺩ ﺁﺧﺮ ﻭﺭﺍﺀﻩ")‪ ،(2‬ﻭﺃ ﹼﻥ ﺍﻟﺬﻱ ﻳﺘﻌﻘﹼﻞ ﺍﳌﺮﺍﺩ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳌﻌﺼﻮﻡ‪" ،‬ﻓﻈﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ‬
‫ﺭﻣﻮﺯ ﺇﱃ ﺑﻮﺍﻃﻦ ﻓﻬﻤﻬﺎ ﺍﻹﻣﺎﻡ ﻭﱂ ﻳﻔﻬﻤﻬﺎ ﺍﻟﻨﺎﺱ ﻓﺘﻌﻠﻤﻨﺎﻫﺎ ﻣﻨﻪ")‪ ،(3‬ﻭﻳﻨﺴﺐ ﺍﻟﺸﺎﻃﱯ‬
‫ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺘﺄﻭﻳﻠﻲ ﺍﳌﻨﺤﺮﻑ ﺇﱃ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﻳﻘﻮﻝ‪ ":‬ﻭﻫﺬﺍ ﺭﺃﻱ ﻛﻞ ﻗﺎﺻﺪ ﺇﱃ ﺇﺑﻄﺎﻝ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﻢ ﺍﻟﺒﺎﻃﻨﻴﺔ")‪.(4‬‬
‫‪-‬ﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﱐ‪/‬ﺍﻟﻔﻬﻢ ﻋﱪ ﺍﳌﻘﻮﻻﺕ ﺍﻟﻘﺒﻠﻴﺔ‪ :‬ﻳﻜﺘﻨـﺰ ﻫﺬﺍ ﺍﻟﻄﺮﻑ ﻓﻬﻤ‪‬ﻪ ﻟﻠﻤﻘﺎﺻﺪ ﻣﻦ‬
‫ﺧﻼﻝ ﺍﳌﻌﺎﱐ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﺃﻱ ﺇ ﹼﻥ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ "ﺟﺮ‪‬ﺩﻭﺍ ﺍﳌﻌﺎﱐ‬
‫)ﺍﻟﻨﻈﺮﻳﺔ( ﻓﻨﻈﺮﻭﺍ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ‪‬ﺎ ﻭﺍﻃﺮﺣﻮﺍ ﺧﺼﻮﺻﻴﺎﺕ ﺍﻷﻟﻔﺎﻅ")‪ ،(5‬ﻭﻳﻌﺰﻯ ﻫﺬﺍ ﺍﻹﻧﺒﺎﺀ‬
‫ﺍﻟﻔﻜﺮﻱ ﺇﱃ "ﺍﳌﺘﻌﻤﻘﲔ ﰲ ﺍﻟﻘﻴﺎﺱ ﺍﳌﻘﺪﻣﲔ ﻟﻪ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ")‪ (6‬ﺩﻭﻥ ﺗﺴﻤﻴﺔ ﺃﺣﺪ ﻣﻦ‬
‫ﺍﻟﻔﺮﻕ ﺃﻭ ﺍﳌﺬﺍﻫﺐ ﺍﻟﱵ ﺗﻘﻮﻝ ﺑﻪ‪.‬‬
‫ــــــــــ‬
‫)‪(1‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ .297/2 ،‬ﻭﻳﻨﻈﺮ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ‪ ،‬ﺹ‪.190‬‬
‫)‪(2‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪.297/2 ،‬‬
‫)‪(3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.323/1 ،‬‬
‫)‪(4‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.297/2 ،‬‬
‫)‪(5‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.167/4 ،‬‬
‫)‪(6‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.298/2 ،‬‬

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 ‫‪ -3‬ﺑﺮﻧﺎﻣﺞ ﺗﺄﻭﻳﻞ ﺍﻧﺴﺠﺎﻡ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﱪﻧﺎﻣﺞ ﺍﻷﻭ‪‬ﻝ ﻳﺘﻤﺴ‪‬ﻚ ﺑﻈﺎﻫﺮ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻳﻌﺪﻝ ﻋﻨﻬﺎ ﻓﻴﻔﺮﺽ ﺍﻟﺴﻠﻄﺔ‬
‫ﺍﳌﻄﻠﻘﺔ ﻟﻠﻘﺎﺭﺉ ﻭﳚﻬﺾ ﺧﺼﻮﺻﻴﺎﺕ ﺍﻷﻟﻔﺎﻅ –ﻓﺈ ﹼﻥ ﻛﻼ ﺍﻟﻨﻈﺎﻣﲔ ﻟﻘﻴﺎ ﺭﻓﻀﺎ ﻭﻧﻜﲑﺍ‬
‫ﻭﺷﺪ‪‬ﺓ ﰲ ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﺃﺻﺤﺎ‪‬ﻤﺎ‪ ،‬ﻭﻗﺪ ﻭﺻﻔﻬﻤﺎ ﺍﻟﺸﺎﻃﱯ ﺑﺄﻗﺴﻰ ﺍﻟﻨﻌﻮﺕ ﻓﺎﺳﺤﺎ ﺑﺬﻟﻚ‬
‫ﺍ‪‬ﺎﻝ ﻟﻠﱪﻧﺎﻣﺞ ﺍﻟﺒﺪﻳﻞ‪ ،‬ﺍﳌﻌﺘﱪ ﻭﺳﻄﺎ ﳏﻤﻮﺩﺍ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﻣﻴﻞ ﻟﺼﺎﱀ ﺍﻟﻨﺺ ﺍﻟﻈﺎﻫﺮ‬
‫)ﺍﻟﺒﻨﺎﺀ ﺍﻟﺴﻄﺤﻲ( ﻋﻠﻰ ﺣﺴﺎﺏ ﻣﻌﺎﱐ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﻻ ﳍﺬﻩ ﻋﻠﻰ ﺣﺴﺎﺏ ﺫﻟﻚ‪" ،‬ﻓﺎﻟﻌﻤﻞ‬
‫ﺑﺎﻟﻈﻮﺍﻫﺮ )‪ (...‬ﻋﻠﻰ ﺗﺘﺒﻊ ﻭﺗﻐﺎﻝ ﺑﻌﻴﺪ ﻋﻦ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻛﻤﺎ ﺃ ﹼﻥ ﺇﳘﺎﳍﺎ ﺇﺳﺮﺍﻑ‬
‫ﺃﻳﻀﺎ")‪ (1‬ﻓﻤﺮﺍﻋﺎﺓ ﻛﻼ ﺍﳉﺎﻧﺒﲔ ﻳﺸﻜﹼﻞ ﺗﻮﺍﺯﻧﺎ ﰲ ﺍﻟﺮﺅﻳﺔ ﻭﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻳﻨﺘﻔﻲ ﻣﻌﻪ ﺍﻻﺧﺘﻼﻑ‬
‫ﻭﺍﻻﺧﺘﻼﻝ ﻓﻨﻨﻈﺮ ﲝﺜﺎ ﻋﻦ ﺍﳌﻘﺎﺻﺪ "ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﻣﺮﻳﻦ ﲨﻴﻌﺎ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﻻ ﳜﻞ ﻓﻴﻪ ﺍﳌﻌﲎ‬
‫ﺑﺎﻟﻨﺺ ﻭﻻ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻟﺘﺠﺮﻱ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﻧﻈﺎﻡ ﻭﺍﺣﺪ ﻻ ﺍﺧﺘﻼﻑ ﻓﻴﻪ ﻭﻻ ﺗﻨﺎﻗﺾ")‪.(2‬‬
‫ﻭﻫﺬﺍ ﺍﻟﱪﻧﺎﻣﺞ ﻫﻮ "ﺍﻟﺬﻱ ﹶﺃﻣ‪‬ﻪ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺍﺳﺨﲔ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﻻﻋﺘﻤﺎﺩ ﰲ ﺍﻟﻀﺎﺑﻂ‬
‫ﺍﻟﺬﻱ ﺑﻪ ﻳﻌﺮﻑ ﻣﻘﺼﺪ ﺍﻟﺸﺎﺭﻉ")‪ ،(3‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﻌﻘﹼﺐ ﻟﻠﻤﺴﺎﺭ ﺍﻟﺘﺄﻭﻳﻠﻲ ﺍﻟﺬﻱ ﺷﻬﺪﻩ‬
‫ﺍﳌﺸﻬﺪ ﺍﻟﺜﻘﺎﰲ ﺁﻥ ﺫﺍﻙ ﳜﺘﺰﻝ ﺍﻟﺸﺎﻃﱯ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﶈﻮﺭﻱ "ﲟﺎ ﺗﻌﺮﻑ ﺍﳌﻘﺎﺻﺪ؟"‬
‫)‪(4‬‬
‫ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪-1‬ﳎﺮﺩ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺍﻻﺑﺘﺪﺍﺋﻲ ﺍﻟﺘﺼﺮﳛﻲ‪.‬‬
‫‪-2‬ﺍﻋﺘﺒﺎﺭ ﻋﻠﻞ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪.‬‬
‫‪-3‬ﺍﳌﻘﺎﺻﺪ ﺍﻷﺻﻠﻴﺔ ﻭﺍﳌﻘﺎﺻﺪ ﺍﻟﺘﺎﺑﻌﺔ‪.‬‬
‫‪-4‬ﺳﻜﻮﺕ ﺍﻟﺸﺎﺭﻉ‪.‬‬
‫ــــــــــ‬
‫)‪(1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.116/3 ،‬‬
‫)‪(2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.298/2 ،‬‬
‫)‪(3‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.298/2،‬‬
‫)‪(4‬ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ‪ ،‬ﳛﲕ ﺭﻣﻀﺎﻥ‪ ،‬ﺹ‪.197‬‬

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‫ﻭ‪‬ﺬ ﳔﻠﺺ ﺇﱃ ﺷﻲﺀ ﻣﻬ ‪‬ﻢ ﻭﻫﻮ ﺃ ﹼﻥ ﻣﻘﺎﺭﺑﺎﺕ ﺍﻟﺸﺎﻃﱯ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺗﺸﻜﻞ ﺯﲬﺎ ﻣﻌﺮﻓﻴﺎ‬
‫ﺭﺣﺒﺎ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻷﺻﻮﱄ ﻛﻤﺎ ﺗﻌ ‪‬ﺪ ﻣﻨﻬﺠﺎ ﺗﺄﻭﻳﻠﻴﺎ ﻗﻴ‪‬ﻤﺎ ﳌﻘﺎﺭﺑﺔ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﺃﺑﺎﻥ –ﻓﻴﻪ‬
‫ﺻﺎﺣﺒﻪ ﻋﻦ ﻭﻋﻲ ﻭﺑﺼﲑﺓ ﻣﻼﻣﺢ ﺍﻟﻐﻤﻮﺽ ﰲ ﺑﻌﺾ ﺍﳋﻄﺎﺑﺎﺕ ﻭﻛﺬﺍ ﻓﺴﺎﺩ ﺑﻌﺾ‬
‫ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﻘﺮﺍﺋﻴﺔ ﻧﺘﻴﺠﺔ ﺇﻓﺮﺍﻁ ﺃﻭ ﺗﻔﺮﻳﻂ ﰲ ‪‬ﺟﻨ‪‬ﺐ ﺍﻟﺪﻻﻟﺔ ﻭﻓﻬﻢ ﻣﺮﺍﺩ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﳑ‪‬ﺎ ﺍﺿﻄﺮﻩ‬
‫ﺇﱃ ﺑﺴﻂ ﻣﺸﺮﻭﻋﻪ ﺍﻟﻘﺮﺍﺋﻲ ﺍﻟﺬﻱ ﻳﺮﻛﻦ ﺇﱃ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻓﻴﺰﺍﻭﺝ ﺑﲔ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﺑﲔ‬
‫ﺛﻘﺎﻓﺔ ﺍﳌﻘﺮﻭﺀ–ﺍﳌﺘﻠﻘﻲ‪ -‬ﻭﺇﻣﻜﺎﻧﺎﺕ ﺍﻟﻨﺺ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻓﺮﺽ ﻟﺴﻠﻄﺔ ﺃﺣﺪﳘﺎ‬
‫ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻓﺄﺛﺒﺖ ﺑﺬﻟﻚ ﻭﺳﻄﻴ ﹶﺔ ﻭﺍﻋﺘﺪﺍﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺘﺄﻭﻳﻠﻲ ﰲ ﻣﻘﺎﺑﻞ ‪‬ﺟﻮ‪‬ﺭ ﺑﻌﺾ ﺍﻷﻧﻈﻤﺔ‬
‫ﺍﻟﺘﺄﻭﻳﻠﻴﺔ‪.‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﺍﻟﺘﺼﻨﻴﻒ ﺍﻷﺻﻮﱄ ﻭﺍﳌﻨﺠﺰ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ‪.‬‬

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 ‫ﺍﻻﻗﺘﻀﺎﺀ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﺘﺪﺍﻭﱄ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﻟﺌﻦ ﻛﺎﻥ ﻣﺒﺪﺃ ﺍﻻﻗﺘﻀﺎﺀ ﻗﺪ ﺣﻈﻲ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﲝﻆ ﻭﺍﻓﺮ ﻳﺘﻘﺎﺑﻞ ﻓﻴﻪ ﺛﺮﺍﺀ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻨﻮﻋﻲ ﻭﺍﻟﺘﻜﺜﻴﻒ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻻﺳﺘﺪﻻﱄ‪-‬ﻓﻬﻮ ﳛﺘ ﹼﻞ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﺘﺪﺍﻭﱄ ﺍﻟﺮﺍﻫﻦ ﻣﻜﺎﻧﺔ ﻫﺎﻣﺔ‬
‫ﺇﺫ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺲ ﰲ ﺗﻄﻮ‪‬ﺭ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﳌﻨﺪﳎﺔ‪ ،‬ﺍﻟﱵ ﺗﻌﻜﻒ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺗﺄﺛﹼﺮ ﺍﻟﺪﻻﻻﺕ‬
‫ﺍﻟﻠﻐﻮﻳﺔ ﺑﺸﺮﻭﻁ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺁﻥ ﺭﻭﺑﻮﻝ ﻭ ﺟﺎﻙ ﻣﻮﺷﻼﺭ ‪ Anne Reboul-Jaque moeshler‬ﺇﱃ‬
‫ﺃ ﹼﻥ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻭﺭﺍﺀ ﺗﻄﻮ‪‬ﺭ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﳌﻨﺪﳎﺔ ﻫﻲ ﺍﻻﻗﺘﻀﺎﺀ‪ ،‬ﻭﻗﺪ ﻋﺮ‪‬ﻓﺎﻩ ﺑﺄﻧ‪‬ﻪ‬
‫ﻒ ﺯﻳﺪ ﻋﻦ‬ ‫"ﺍﳌﻀﻤﻮﻥ ﺍﻟﺬﻱ ﺗﺒﻠﹼﻐﻪ ﺍﳉﻤﻠﺔ ﺑﻜﻴﻔﻴﺔ ﻏﲑ ﺻﺮﳛﺔ")‪ ،(1‬ﻭﻣﺜﹼﻼ ﻟﻪ ﺑﻌﺒﺎﺭﺓ "ﻛ ‪‬‬
‫ﺿﺮﺏ ﺯﻭﺟﺘﻪ"‪ ،‬ﺍﻟﱵ ﲢﻴﻞ ﺑﺼﺮﻳﺢ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻠﻰ ﺃ ﹼﻥ ﺯﻳﺪﺍ ﻻ ﻳﻀﺮﺏ ﺯﻭﺟﺘﻪ ﺍﻵﻥ )ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺍﶈﺘﻮﻯ ﺍﳌﻘﺮ‪‬ﺭ ﺃﻭ ﺍﻹﺧﺒﺎﺭ(‪ ،‬ﻛﻤﺎ ﺃﻧ‪‬ﻬﺎ ﲢﻴﻞ ﺑﻜﻴﻔﻴﺔ ﻏﲑ ﺻﺮﳛﺔ ﻋﻠﻰ ﺃ ﹼﻥ ﺯﻳﺪﺍ ﺿﺮﺏ ﺯﻭﺟﺘﻪ‬
‫ﻓﻴﻤﺎ ﻣﻀﻰ )ﻭﻫﺬﺍ ﻫﻮ ﺍﶈﺘﻮﻯ ﺍﳌﻘﺘﻀﻰ ﺃﻭ ﺍﻻﻗﺘﻀﺎﺀ( )‪.(2‬‬
‫ﻭﻗﺪ ﻗﺪ‪‬ﻡ ﺃﻭﺯﻭﺍﻟﺪ ﺩﻳﻜﺮﻭ ‪ Oswald Ducrot‬ﺃﺛﻨﺎﺀ ﻣﻨﺎﻗﺸﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﳌﻀﺎﻣﲔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‬
‫ﺗﻌﺮﻳﻔﺎ ﺗﺪﺍﻭﻟﻴﺎ ﻣﻨﺪﳎﺎ ﻟﻼﻗﺘﻀﺎﺀ‪ ،‬ﻓﻠﻴﺲ ﺍﻻﻗﺘﻀﺎﺀ ﻋﻨﺪﻩ "ﻫﻮ ﻣﺎ ﻳﻀﻤﻦ ﺍﺳﺘﻤﺮﺍﺭ ﺍﳋﻄﺎﺏ‬
‫ﻭﺣﺴﺐ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﺍﻟﻘﺎﺋﻞ ﻭﻫﻮ ﻳﻨﺘﺞ ﻋﻤﻼ ﻣﺘﻀﻤ‪‬ﻨﺎ ﰲ ﺍﻟﻘﻮﻝ ﺇﺧﺒﺎﺭﻳﺎ ﻣﺜﻞ "ﻣﻠﻚ ﻓﺮﻧﺴﺎ‬
‫ﺣﻜﻴﻢ" ﻳﻨﺠﺰ ﺑﺼﻔﺔ ﺛﺎﻧﻮﻳﺔ ﻋﻤﻼ ﻣﺘﻀﻤ‪‬ﻨﺎ ﰲ ﺍﻟﻘﻮﻝ ﺍﻗﺘﻀﺎﺋﻴﺎ؛ ﺃﻱ ﻋﻤﻼ ﻣﻘﻨ‪‬ﻨﺎ ﺍﺻﻄﻼﺣﻴﺎ ﰲ‬
‫ﺍﻟﻠﻐﺔ")‪ ،(3‬ﻭﺃﻇﻬﺮﺕ ﻫﺬﻩ ﺍﻟﺘﺤﺎﻟﻴﻞ ﻧﺘﻴﺠﺔ ﻣﻬﻤ‪‬ﺔ ﺗﺘﻤﺜﹼﻞ ﰲ ﺍﻧﺼﺮﺍﻑ ﺍﻟﻠﺴﺎﻧﻴﲔ ﺁﻟﻴﺎ ﺇﱃ ﻭﺻﻒ‬
‫ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻗﻴﻞ ﺇﻧ‪‬ﻬﺎ ﺍﻗﺘﻀﺎﺋﻴﺔ‪ ،‬ﻭﻧﻘﺼﺪ ﺑﺬﻟﻚ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﻮﻟﹼﺪ ﻧﺘﺎﺋﺞ ﺃﻭ ﺗﺴﺘﻠﺰﻣﻬﺎ‪ ،‬ﻛﻤﺎ‬
‫ــــــــــ‬
‫)‪ (3‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﻟﻴﻮﻡ –ﻋﻠﻢ ﺟﺪﻳﺪ ﰲ ﺍﻟﺘﻮﺍﺻﻞ‪ ،-‬ﺁﻥ ﺭﻭﺑﻮﻝ ﻭﺟﺎﻙ ﻣﻮﺷﻼﺭ‪ ،‬ﺗﺮ‪:‬ﺳﻴﻒ ﺍﻟﺪ‪‬ﻳﻦ ﺩﻏﻔﻮﺱ ﻭﳏﻤﺪ‬
‫ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﺹ‪.47‬‬
‫)‪ (4‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.47‬‬
‫)‪ (5‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.49‬‬

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‫ﳒﺪ ﺳﻌﻴﺎ ﺩﺅﻭﺑﺎ ﻣﻦ ﻃﺮﻑ ﺍﻷﻟﺴﻨﻴﲔ ﳓﻮ ﺟﺮﺩ ﻟﻠﻌﺒﺎﺭﺍﺕ ﻭﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﱵ ﺗﻮﻟﹼﺪ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﻨﺘﺎﺋﺞ‪.‬‬
‫ﻟﻘﺪ ﺍﺳﺘﻄﺎﻋﺖ ﻣﻘﺎﺭﺑﺎﺕ ﺩﻳﻜﺮﻭ ﺍﳌﻨﻄﻘﻴﺔ –ﻭﺍﻟﱵ ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﺴﺘﻤﺪ‪‬ﺓ ﻣﻦ ﺁﺭﺍﺀ ﻓﺮﳚﻪ‬
‫‪ Frege‬ﻭﺭﺍﺳﻞ ‪ Russell‬ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻻﻫﺘﺪﺍﺀ ﻭﺍﻟﻨﻔﺎﺫ ﺑﻮﻋﻲ ﺇﱃ ﻣﺴﺄﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﺑﻌﺪ‪‬ﻩ ﺁﻟﻴﺔ‬
‫ﺐ ﺟﺪﻝ ﺭﺣﺐ‪ ،‬ﺫﻟﻚ ﺃ ﹼﻥ ﺍﻟﻔﻜﺮ ﺍﻟﻠﺴﺎﱐ ﺗﻨﺎﺯﻉ ﰲ‬ ‫ﺗﺪﺍﻭﻟﻴﺔ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﺍﻻﻫﺘﺪﺍﺀ ﻛﺎﻥ ‪‬ﻋ ‪‬ﻘ ‪‬‬
‫ﻛﻮﻥ ﺍﻻﻗﺘﻀﺎﺀ ﳝﺜﹼﻞ ﺷﺮﻃﺎ ﻟﻠﻤﺤﺘﻮﻯ )ﺍﻟﺪﻻﻟﺔ(‪ ،‬ﺃﻡ ﺃﻧ‪‬ﻪ ﳝﺜﹼﻞ ﺷﺮﻃﺎ ﻟﻼﺳﺘﻌﻤﺎﻝ )ﺍﻟﺘﺪﺍﻭﻟﻴﺔ(‬
‫ﲟﻌﲎ ﺇﺫﺍ ﻋﺮ‪‬ﻓﻨﺎ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺄﻧ‪‬ﻪ ﺷﺮﻁ ﻟﻠﻤﺤﺘﻮﻯ‪ ،‬ﻓﻬﺬﺍ ﻳﺼﺮﻑ ﺍﻟﺬﻫﻦ ﺇﱃ ﺍﻋﺘﺒﺎﺭ ﺍﻻﻗﺘﻀﺎﺀﺍﺕ‬
‫ﳏﺘﻮﻳﺎﺕ ﻻ ﲢﺘﻜﻢ ﰲ ﲢﺪﻳﺪﻫﺎ ﺇﱃ ﻣﺒﺪﺇ ﺻﺪﻕ ﺃﻭ ﻛﺬﺏ ﺍﳉﻤﻠﺔ‪ ،‬ﻓﺈﺫﺍ ﻗﺮ‪‬ﺭ ﺑﻴﺎﺭ ﺃ ﹼﻥ "ﻣﻠﻚ‬
‫ﻓﺮﻧﺴﺎ ﺣﻜﻴﻢ" ﻓﺈ ﹼﻥ ﲨﻠﺘﻪ ﺗﻘﺘﻀﻲ ﺃﻧ‪‬ﻪ ﻳﻮﺟﺪ "ﻣﻠﻚ ﻟﻔﺮﻧﺴﺎ"‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳉﻤﻠﺔ‬
‫ﺻﺎﺩﻗﺔ ﺃﻡ ﻛﺎﺫﺑﺔ ﻓﺈﻧ‪‬ﻪ ﺑﺎﻹﻣﻜﺎﻥ ﺃﻥ ﻧﺘﺒﻴ‪‬ﻦ ﺃ ﹼﻥ ﺍﻗﺘﻀﺎﺀﻫﺎ ﺻﺎﺩﻕ ﺩﺍﺋﻤﺎ‪ ،‬ﺫﻟﻚ ﻷﺳﺒﺎﺏ ﺗﻌﻮﺩ‬
‫ﺇﱃ ﺍﻟﺘﻤﺎﺳﻚ ﺍﳌﻨﻄﻘﻲ)‪.(1‬‬
‫ﺃﻣ‪‬ﺎ ﺍﳌﺪﺍﻓﻌﻮﻥ ﻋﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻻﻗﺘﻀﺎﺀ ﺷﺮﻃﺎ ﻟﻼﺳﺘﻌﻤﺎﻝ ﻓﲑﻭﻥ ﺃ ﹼﻥ ﻛ ﹼﻞ ﲨﻠﺔ ﻧﺘﻠﻔﹼﻆ ‪‬ﺎ‬
‫ﻭﻳﻜﻮﻥ ﺍﻗﺘﻀﺎﺅﻫﺎ ﻛﺎﺫﺑﺎ ﻫﻲ ﲨﻠﺔ ﻻ ﻣﻌﲎ ﳍﺎ؛ ﺃﻱ ﻻ ﳝﻜﻦ ﻭﺻﻔﻬﺎ ﺑﺄﻧ‪‬ﻬﺎ ﺻﺎﺩﻗﺔ ﺃﻭ ﻛﺎﺫﺑﺔ‬
‫ﻭﻣﻦ ﹼﰎ ﺧﻠﺺ ﺁﻥ ﺭﻭﺑﻮﻝ ﻭﺟﺎﻙ ﻣﻮﺷﻼﺭ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﻮﻗﻒ ﺍﻟﺘﺪﺍﻭﱄ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻧ‪‬ﻪ ﱂ ﻳﻘﺪ‪‬ﻡ‬
‫ﺣﻼ ﳌﺴﺄﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ ﺃﻛﺜﺮ ﺇﻗﻨﺎﻋﺎ ﻣﻦ ﺍﳌﻮﻗﻒ ﺍﳌﻨﻄﻘﻲ‪ ،‬ﻟﻜﻨ‪‬ﻪ ﻣﻊ ﺫﻟﻚ ﺳﺠ‪‬ﻞ ﳒﺎﺣﺎ ﻛﺒﲑﺍ‬
‫ﻷﻧ‪‬ﻪ ﺟﻌﻞ ﻣﻦ ﺍﻻﻗﺘﻀﺎﺀ ﻣﺴﺄﻟﺔ ﺗﺪﺍﻭﻟﻴﺔ‪" ،‬ﻓﺎﻻﻗﺘﻀﺎﺀ ﻫﻮ ﻣﺎ ﻳﻨﺒﻐﻲ ﻗﺒﻮﻟﻪ ﰲ ﺍﻟﺘﻮﺍﺻﻞ ﺣﺘ‪‬ﻰ‬
‫ﻳﺘﺴﻨ‪‬ﻰ ﻟﻠﻤﺨﺎﻃﺒﲔ ﺃﻥ ﻳﺘﻔﺎﳘﻮﺍ")‪.(2‬‬
‫ﻭﻣﺎ ﳚﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻣﻦ ﻣﻮﻗﻒ ﺍﻷﺻﻮﻟﻴﲔ ﻭﻣﻮﻗﻒ ﺩﻳﻜﺮﻭ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﺔ ﺍﻻﻗﺘﻀﺎﺀ‬
‫ﻧﻠﺤﻆ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﺍﻟﺘﻘﺎﺀ ﻭﺗﻔﺎﺭﻗﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻻﻟﺘﻘﺎﺀ ﻓﻴﻜﻤﻦ ﰲ ﻭﺟﻮﺩ ﳏﺘﻮﻯ ﻳﺪﺭﻙ ﺑﺪﺍﻫﺔ ﻣﻦ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.51-50‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.51-50‬‬

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‫ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺘﻔﺎﺭﻕ ﻓﻴﺘﺠﻠﹼﻰ ﰲ ﺃ ﹼﻥ ﺍﻷﺻﻮﻟﻴﲔ ﺃﺩﺭﻛﻮﺍ ﻋﻦ ﻃﺮﻳﻖ ﻗﺮﺍﺋﻦ ﻟﺴﺎﻧﻴﺔ‬
‫ﻭﻓﻮﻕ ﻟﺴﺎﻧﻴﺔ ﺃ ﹼﻥ ﻃﺒﻴﻌﺔ ﺍﶈﺘﻮﻯ ﺃﻭ ﺍﳌﻀﻤﻮﻥ ﻏﲑ ﺍﳌﺼﺮ‪‬ﺡ ﺑﻪ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﻣﻠﻔﻮﻅ ﳏﺬﻭﻑ‬
‫ﻭﺍﺟﺐ ﺗﻘﺪﻳﺮﻩ ﻣﻦ ﺃﺟﻞ ﺻﺪﻕ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﺃﻭ ﺻﺪﻕ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﺃﻭ ﺻﺪﻕ ﺍﻟﻌﻘﻞ‪ ،‬ﰲ ﺣﲔ‬
‫ﺍﻻﻗﺘﻀﺎﺀ ﻋﻨﺪ ﺩﻛﺮﻭ ﻻ ﻳﻨﺒﲏ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﳏﺬﻭﻑ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻣﻌﲎ ﻣﻜﺘﺴﺐ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﺍﳊﺪﺙ‬
‫ﺍﻟﻠﺴﺎﱐ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﳚﻌﻞ ﻣﻦ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺎﳌﻔﻬﻮﻡ ﺍﻟﺬﻱ ﻗﺪ‪‬ﻣﻪ ﺩﻳﻜﺮﻭ ﺃﻗﺮﺏ ﺇﱃ‬
‫ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ﺍﳌﻘﺮ‪‬ﺭ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﻣﻨﻪ ﺇﱃ ﺍﻻﻗﺘﻀﺎﺀ ﺍﻷﺻﻮﱄ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻣﻨﺢ ﺍﻻﻗﺘﻀﺎﺀ ﺍﳌﻔﻬﻮﻡ ﻧﻔﺴﻪ ﺍﳌﺮﺍﺩ ﻟﻸﺻﻮﻟﻴﲔ ﺍﳌﻨﻈﹼﺮ ﺍﻟﻠﺴﺎﱐ‬
‫ﺟﺮﺍﻳﺲ‪ ،‬ﻓﻘﺪ ﻋﺮ‪‬ﻓﻪ ﺑﺄﻧ‪‬ﻪ "ﺷﻲﺀ ﻳﻌﻨﻴﻪ ﺍﳌﺘﻜﻠﹼﻢ ﻭﻳﻮﺣﻲ ﺑﻪ ﻭﻳﻘﺘﺮﺣﻪ ﻭﻻ ﻳﻜﻮﻥ ﺟﺰﺀﺍ ﳑ‪‬ﺎ ﺗﻌﻨﻴﻪ‬
‫ﺍﳉﻤﻠﺔ ﺑﺼﻮﺭﺓ ﺣﺮﻓﻴﺔ")‪ ،(1‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﻠﺘﻘﻲ ﺑﻞ ﻳﺘﻨﺎﺹ ﻛﻠﻴ‪‬ﺔ ﻣﻊ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺬﻱ ﻗﺪ‪‬ﻣﻪ‬
‫ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﳝﻜﻦ ﺇﺩﺭﺍﻙ ﺫﻟﻚ ﺟﻴ‪‬ﺪﺍ ﻣﻦ ﺧﻼﻝ ﺍﳌﻘﺎﺭﺑﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳉﺪﻭﻝ ﺍﻵﰐ‪:‬‬

‫ﺟﺎﻙ ﻣﻮﺷﻼﺭ ﻭﺁﻥ ﺭﻭﺑﻮﻝ‬ ‫ﺟﺮﺍﻳﺲ‬ ‫ﺍﻟﺸﻨﻘﻴﻄﻲ ﻋﺒﺪ ﺍﷲ‬

‫ﺍﻻﻗﺘﻀﺎﺀ‪:‬‬ ‫ﺍﻻﻗﺘﻀﺎﺀ‪:‬‬ ‫ﺍﻻﻗﺘﻀﺎﺀ‪ :‬ﻫﻮ ﺩﻻﻟﺔ ﻟﻔﻆ –ﺍﻟﺴﻴﺎﻕ‪-‬‬
‫ﺷﻲﺀ ﻳﻌﻨﻴــﻪ ﺍﳌﺘﻜـﻠﹼﻢ ﺍﳌﻀﻤﻮﻥ ﺍﻟﺬﻱ ﺗﺒﻠﹼﻐﻪ ﺍﳉﻤﻠﺔ‬ ‫ﺑﺎﻻﻟﺘﺰﺍﻡ ﻋﻞ ﻣﻌﲎ –ﻟﻔﻆ‪ -‬ﻏﲑ ﻣﺬﻛﻮﺭ‬
‫ﻭﻳﻮﺣﻲ ﺑﻪ ﻭﻳﻘﺘﺮﺣﻪ ﻭﻻ ﺑﻜﻴﻔﻴ‪‬ﺔ ﻏﲑ ﺻﺮﳛﺔ‪.‬‬ ‫ﻳﺆﺩﻱ ﺇﱃ ﻣﻌﲎ ﻣﻘﺼﻮﺩ ﺑﺎﻷﺻﺎﻟﺔ‪ ،‬ﻭﻻ‬
‫ﻳﻜﻮﻥ ﺟﺰﺀﺍ ﳑ‪‬ﺎ ﺗﻌﻨﻴﻪ‬ ‫ﻳﺴﺘﻘﻞ ﺍﳌﻌﲎ –ﺃﻱ ﻻ ﻳﺴﺘﻘﻴﻢ‪ -‬ﺇﻟﹼﺎ ﺑﻪ‪،‬‬
‫ﺍﳉﻤﻠﺔ ﺑﺼﻮﺭﺓ ﺣﺮﻓﻴﺔ‪.‬‬ ‫ﻟﺘﻮﻗﻒ ﺻﺪﻗﻪ ﺃﻭ ﺻﺤﺘﻪ ﻋﻘﻼ ﺃﻭ ﺷﺮﻋﺎ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻠﻔﻆ –ﺍﻟﺴﻴﺎﻕ ﺃﻭ‬
‫ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻠﻐﻮﻱ‪ -‬ﻻ ﻳﻘﺘﻀﻴﻪ ﻭﺿﻌﺎ‪.‬‬

‫ــــــــــ‬
‫)‪ (1‬ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪ ،‬ﺻﻼﺡ ﺇﲰﺎﻋﻴﻞ‪،‬ﺍﻟﺪﺍﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻁ‪ ،2005‬ﺍﻟﻘﺎﻫﺮﺓ‬
‫ﺹ‪.78‬‬

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 ‫ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﻨﺠﺰ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺳﺒﻖ ﻭﺃﶈﻨﺎ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻳﺮﺍﺩ ﺑﻪ ﻓﻬﻢ ﻏﲑ ﺍﳌﻨﻄﻮﻕ ﺑﻪ ﻣﻦ ﺍﳌﻨﻄﻮﻕ‬
‫ﺑﺪﻻﻟﺔ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﻭﻣﻘﺼﻮﺩﻩ‪ ،‬ﻛﻔﻬﻢ ﲢﺮﱘ ﺍﻟﺸﺘﻢ‪ ،‬ﻭﺍﻟﻘﺘﻞ‪ ،‬ﻭﺍﻟﻀﺮﺏ ﻣﻦ ﻗﻮﻟﻪ‬
‫ﻑ"‪ ،‬ﻭﺃﺑﺪﻳﻨﺎ ﰲ ﻣﻮﺭﺩ ﺍﻟﻜﻼﻡ ﻋﻦ ﻗﻴﻤﺘﻪ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻹﻗﺤﺎﻡ ﺍﻟﻀﻤﲏ‬ ‫ﺗﻌﺎﱃ‪":‬ﻭﻻ ﺗﻘﻞ ﻟﻬﻤﺎ ﺃ ‪‬‬
‫ﻟﻌﻨﺼﺮ ﺍﻟﺴﻴﺎﻕ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧ‪‬ﻪ ﻋﻤﺎﺩ ﻭﺳﲑﻭﺭﺓ ﺇﻧﺘﺎﺝ ﺍﳌﻌﲎ‪.‬‬
‫ﻭﻋﻨﺪ ﺍﻟﺘﻌﺮﻳﺞ ﻋﻠﻰ ﻣﻘﺘﺮﺣﺎﺕ ﺍﻟﻔﻜﺮ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ ﻭﺍﳌﻌﺎﺻﺮ ﳒﺪ ﺇﺳﻬﺎﻣﺎﺕ ﺃﺧﺮﻯ‬
‫ﺍﺳﺘﻄﺎﻉ ﺑﻌﻀﻬﺎ ﺃﻥ ﻳﺘﻨﺎﺹ ﻣﻊ ﻣﺎ ﻗﺪ‪‬ﻣﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺃﻥ ﻳﱰﺍﺡ‪ ،‬ﻓﺪﻳﻜﺮﻭ –‬
‫ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺘﺪﺍﻭﻟﻴﲔ ﻭﺍﳌﻨﻄﻘﻴﲔ‪ -‬ﻳﺼ ‪‬ﺮ ﻋﻠﻰ ﺃﻥ ﺍﳌﻔﻬﻮﻡ ‪Le sous entendu‬‬
‫ﺫﻭ ﻃﺒﻴﻌـﺔ ﻏﲑ ﻟﺴـﺎﻧﻴﺔ ‪ De nature extra linguistique‬ﲞـﻼﻑ ﺍﳌﻘﺘـﻀﻰ‬
‫‪ Le présupposé‬ﺍﻟﺬﻱ ﻳﻌﺘﱪﻩ ﻋﻨﺼﺮﺍ ﻟﺴﺎﻧﻴﺎ ﺻﺮﻓﺎ)‪.(1‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺘﻮﺟ‪‬ﻪ ﺍﻟﻔﻜﺮﻱ ﺇﳊﺎﺡ ﻋﻠﻰ ﺃ ﹼﻥ ﺇﺩﺭﺍﻙ ﺍﳌﻔﻬﻮﻡ ﻣﺮﺗﺒﻂ ﺑﺈﺩﺭﺍﺝ ﺍﻟﻌﻨﺎﺻﺮ ﻏﲑ‬
‫ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﱵ ﻣﻦ ﻗﺒﻴﻞ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳊﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﻳﺴﻤﺢ ﺑﻔﻬﻢ ﺍﻟﻘﺼﺪ ﺍﳌﺴﺘﺘﺮ ﻭﺭﺍﺀ ﺍﳌﻠﻔﻮﻅ‬
‫ﻭﻗﺪ ﹼﰎ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺘﺮﻛﻴﱯ ﲟﻌﺰﻝ ﻋﻦ ﺍﻟﺴﻴﺎﻕ ﻏﲑ ﻛﺎﻑ ﻭﻻ ﳎﺪ ﻟﺘﺠﻠﻴﺔ‬
‫ﺍﳌﻔﻬﻮﻡ‪ ،‬ﰲ ﺣﲔ ﺍﻟﺴﻠﻮﻙ ﻧﻔﺴﻪ ﻛﻔﻴﻞ ﺑﺈﺩﺭﺍﻙ ﺍﳌﻘﺘﻀﻰ‪.‬‬
‫ﻭﻫﺬﺍ ﲞﻼﻑ ﻣﺎ ﹼﰎ ﺗﻘﺮﻳﺮﻩ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻷﺻﻮﻟﻴﺔ ﺣﻴﺚ ﳒﺪ ﻫﻨﺎﻙ ﺗﺄﻛﻴﺪﺍ ﻋﻠﻰ ﺍﳋﺎﺻﻴﺔ‬
‫ﺍﻟﺘﺨﺎﻃﺒﻴﺔ ﻟﻼﻗﺘﻀﺎﺀ‪ ،‬ﻓﺈﺩﺭﺍﻛﻪ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﳌﻨﻄﻮﻕ ﺍﻟﻠﺴﺎﱐ ﻏﲑ ﳑﻜﻦ ﺍﻟﺒﺘﺔ ﺑﻞ ﺍﳌﺨﺎﻃﹶﺐ‬
‫ﻣﻠﺰﻡ ﺑﺈﺩﺭﺍﺝ ﻟﻔﻆ ﻟﺴﺎﱐ ﺃﻭ ﺃﻛﺜﺮ ﻟﻔﻬﻢ ﺧﻄﺎﺏ ﺍﳌﺘﻜﻠﻢ؛ ﻷ ﹼﻥ ﺍﻻﻗﺘﻀﺎﺀ ﰲ ﻧﻈﺮﻫﻢ ﳛﻤﻞ‬
‫ﻣﻌﲎ ﻏﲑ ﻣﻘﻮﻝ ﺃﻭ ﻣﻌﻠﻦ ﻋﻨﻪ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺮﻛﻴﱯ ﻭﺍﳌﻌﺠﻤﻲ؛ ﺃﻱ ﺍﳋﻄﺎﺏ ﰲ ﺻﻮﺭﺗﻪ‬
‫ﺍﳌﻨﻈﻮﻣﺔ ﻳﺴﺘﺘﺮ ﺧﻠﻔﻪ ﺍﳌﻘﺼﻮﺩ‪.‬‬
‫ــــــــــ‬
‫‪(1)- Le dire et le dit, O. Ducrot, Ed, Minuit, 1984, p17.‬‬

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‫ﹼﰒ ﺇﻥﹼ ﺍﳌﻔﻬﻮﻡ ﻋﻨﺪ ﺩﻳﻜﺮﻭ ﻫﻮ ﻣﺎ ﳝﻜﻨﻨﺎ ﻣﻦ ﻗﻮﻝ ﺷﻲﺀ ﺩﻭﻥ ﺃﻥ ﻳﻘﻮﻟﻪ ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ‬
‫ﻗﺎﻟﻪ‪ ،‬ﻓﻬﻨﺎﻙ ﻣﺴﺎﺣﺔ ﻣﻘﺼﻮﺩﺓ ﳚﺐ ﺃﻥ ﻳﻐﻄﹼﻴﻬﺎ ﺍﳌﺘﻠﻘﻲ ﺑﺼﻔﺎﺀ ﺫﻫﻦ ﻭﺍﺳﺘﻴﻌﺎﺏ ﺷﺎﻣﻞ ﺳﻮﺍﺀ‬
‫ﺃﻛﺎﻥ ﻣﻜﺘﺴﺒﺎ ﺃﻡ ﻓﻄﺮﻳﺎ ﻟﺼﻮﺭ ﺍﳋﻄﺎﺏ ﺍﳌﻠﻔﻮﻅ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﳌﺘﻠﻔﹼﻆ‪ ،‬ﺍﳍﺪﻑ ﻣﻦ ﺫﻟﻚ‬
‫ﲡﻨ‪‬ﺐ ﺍﻟﻠﺤﻦ ﺍﻟﺪﻻﱄ ‪ Agrammaticalité du sens‬ﺍﻟﺬﻱ ﻗﺪ ﻳﺼﺤﺐ ﺍﻟﺘﻮﺍﺻﻞ‬
‫ﺍﻟﻜﺎﺋﻦ ﺑﲔ ﺍﻟﺒﺎﺙ ﻭﺍﳌﺘﻘﺒﻞ)‪.(1‬‬
‫ﻳﺄﰐ ﻫﺬﺍ ﺍﻟﺘﻮﺟ‪‬ﻪ ﺗﺄﻛﻴﺪﺍ ﳊﻘﻴﻘﺔ ﻻ ﳏﻴﺪ ﻋﻨﻬﺎ ﺗﺮﻯ ﺃ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﺃﺣﺪ ﺿﺮﻭﺭﺍﺕ ﺍﳌﺘﻘﺒ‪‬ﻞ‬
‫ﺍﳌﺄﻣﻮﺭ ﻭﺍﳌﻄﺎﻟﺐ ﺑﺴﺤﺒﻬﺎ ﻭﺗﺼﻮﺭﻫﺎ ﺩﻭﻥ ﺯﻟﻞ ﻭﻻ ﻋﻮﺯ ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺳﲑﻭﺭﺓ ﺧﻄﺎﺑﻴﺔ‬
‫‪ Enchaînement discursive‬ﻭﺑﺎﻧﺘﺤﺎﺀ ﳕﻂ ﺍﻻﺳﺘﺪﻻﻝ ‪Une espèce de‬‬
‫‪ ،(2)raisonnement‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃ ﹼﻥ ﺍﻟﺴﲑﻭﺭﺓ ﺍﳋﻄﺎﺑﻴﺔ ﳑ‪‬ﺎ ﻳﻌﲔ ﻋﻠﻰ ﺍﻛﺘﺸﺎﻓﻬﺎ ﻭﺗﺄﻭﻳﻠﻬﺎ‬
‫ﺍﻟﺴﻴﺎﻕ ﻭﺣﻴﺜﻴﺎﺕ ﺍﻟﻘﻮﻝ ﻭﻋﻨﺎﺻﺮ ﺃﺧﺮﻯ ﺗﻌﺘﺮﻱ ﺍﳌﻠﻔﻮﻅ‪.‬‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﳝﻜﻦ ﺃﻥ ﳔﻠﺺ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﻠﻔﻮﻅ ﻳﻔﻘﺪ ﺍﻟﻠﻐﺔ ﻭﻇﻴﻔﺘﻬﺎ ﺍﻟﺴﺠﺎﻟﻴﺔ‬
‫‪ Fonction Polémique‬ﺑﺸﺮﻁ ﺇﺫﺍ ﹼﰎ ﺇﻗﺼﺎﺀ ﺍﻟﺴﻴﺎﻕ ﻭﺇﳘﺎﻟﻪ)‪ ،(3‬ﻣﻊ ﺿﺮﻭﺭﺓ ﺍﻹﳌﺎﺡ‬
‫ﺇﱃ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﻋ‪‬ﻤﺎﺩﻫﺎ ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻬﺎ ﺍﳌﻔﻬﻮﻡ؛ ﻷﻧ‪‬ﻪ ﻛﺎﺷﻒ ﻭﻣﺒﲔ ﳍﺎ‪ ،‬ﰲ ﺣﲔ‬
‫ﺍﳌﻘﺘﻀﻰ ﻭﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﺮﻛﻮﺯﺍ ﰲ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻭﺍﻟﻮﺣﺪﺓ ﺍﳌﻌﺠﻤﻴﺔ ﻟﻠﻜﻼﻡ ﻓﻬﻮ –ﲝﺴﺐ‬
‫ﺩﻳﻜﺮﻭ‪ -‬ﻣﺪﺭﻙ ﺩﻭﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺇﻋﻤﺎﻝ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﳑ‪‬ﺎ ﳚﻌﻠﻪ ﺃﻗﺮﺏ ﺇﱃ ﺍﳌﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ﰲ‬
‫ﺍﻟﺘﺒﺤ‪‬ﺚ ﺍﻷﺻﻮﱄ‪.‬‬
‫ــــــــــ‬
‫‪(1)- Le dire et le dit, O. Ducrot, p19.‬‬
‫‪(2)-Ibid. p21.‬‬
‫‪(3)-Ibid. p21.‬‬

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‫ﻣﻦ ﹼﰎ ﻳﺘﺒﺪ‪‬ﻯ ﺃ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺬﻱ ﻳﻬﺒﻪ ﺩﻳﻜﺮﻭ ﻟﻼﻗﺘﻀﺎﺀ ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻳﻘﺪ‪‬ﻣﻪ‬
‫ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻟﻠﻤﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧ‪‬ﻪ ﻣﺪﺭﻙ ﺩﻭﻥ ﻭﺳﺎﻃﺔ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﳌﻔﻬﻮﻡ‬
‫ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺩﻳﻜﺮﻭ ﻓﻬﻮ ﻗﺮﻳﺐ ﻭﻳﻮﺍﺯﻱ ﻣﺒﺪﺃﻳﻦ ﺛﺎﺑﺘﲔ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ‪ ،‬ﺍﳌﺒﺪﺃ‬
‫ﺍﻷﻭ‪‬ﻝ ﺍﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭﺍﳌﺒﺪﺃ ﺍﻟﺜﺎﱐ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪.‬‬
‫ﻭﻟﺌﻦ ﹼﰎ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻨﺪ ﻋﺮﺽ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﻷﺻﻮﱄ ﻟﻠﻤﻌﲎ ﻋﻠﻰ ﲡﺬﹼﺭ ﻣﻨﻄﻖ ﺍﺧﺘﻼﻑ ﻭﺟﻬﺎﺕ‬
‫ﺍﻟﻨﻈﺮ ﻭﺛﺒﺖ ﺍﻟﻮﻋﻲ ﺑﺎﻟﺪﻻﻻﺕ ﺍﻟﻄﺎﺭﺋﺔ ﻭﺍﳊﺎﻓﺔ ﻟﻠﺮﻛﻦ ﺍﻟﻀﺎﺭﺏ ﰲ ﺃﲝﺎﺛﻬﻢ –ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ‬
‫ﺍﳌﺼﻄﻠﺢ ﺍﻟﻠﺴﺎﱐ‪ -‬ﻓﺈ ﹼﻥ ﺍﳌﻨﺤﻰ ﺍﳌﻌﺮﰲ ﺍﻵﱐ ﻗﺪ ﻋﺮﻑ ﺍﻟﺴﻠﻮﻙ ﻧﻔﺴﻪ ﺃﻭ ﺍﻗﺘﻔﻰ ﺍﻟﻄﺮﻳﻖ ﺫﺍﺗﻪ‬
‫ﻭ ﺩﻟﻴﻞ ﺫﻟﻚ ﻣﺎ ﻃﺮﺣﺘﻪ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﺃﻭﺭﻳﻜﻴﻮﱐ ‪ Orechioni C.K‬ﺍﻟﱵ ﺃﺑﺪﺕ‬
‫ﺑﺼﺮﻳﺢ ﺍﻟﻌﺒﺎﺭﺓ ﺍﺧﺘﻼﻓﻬﺎ ﰲ ﻧﻘﺎﻁ ﺣﺴ‪‬ﺎﺳﺔ ﻣﻊ ﺩﻳﻜﺮﻭ‪.‬‬
‫ﻓﻘﺪ ﺍﻋﺘﱪﺕ ﺍﳌﻔﻬﻮﻡ ﺣﺪﺛﺎ ﻟﻐﻮﻳﺎ ‪ Acte de langage‬ﰲ ﺣﲔ ﺍﻋﺘﱪﻩ ﺩﻳﻜﺮﻭ ﺣﺪﺛﺎ‬
‫ﻛﻼﻣﻴﺎ ‪ Acte de parole‬ﺇﻋﺼﺎﻣﺎ ﻣﻨﻬﺎ ﺃ ﹼﻥ ﺍﳌﻠﻔﻮﻅ ﻭﺣﺪﻩ ﺧﺎﺭﺝ ﻭﺿﻌﻴﺎﺕ ﺍﻟﺘﺨﺎﻃﺐ‬
‫ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﺧﺮﺍﺝ ﺍﳌﻔﻬﻮﻡ)‪ ،(1‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺃﻛﹼﺪ ﻓﻴﻪ ﺩﻳﻜﺮﻭ –ﻓﻴﻤﺎ ﻋﺮﺿﻨﺎﻩ ﺁﻧﻔﺎ‪-‬‬
‫ﺍﻧﺘﻤﺎﺀﻩ ﺇﱃ ﺣﻘﻞ ﺍﳊﺪﺙ ﺍﻟﻜﻼﻣﻲ ‪ Acte de parole‬ﻷ ﹼﻥ ﻓﻬﻤﻪ ﻭﺇﺩﺭﺍﻛﻪ ﻣﺮﺗﺒﻂ ﺑﻌﻨﺎﺻﺮ‬
‫ﻏﲑ ﻟﺴﺎﻧﻴﺔ ‪ Les éléments extras linguistiques‬ﻛﺎﻟﺴﻴﺎﻕ‪.‬‬
‫ﻭﺍﺧﺘﻼﻓﻬﺎ ﻣﻊ ﺩﻳﻜﺮﻭ ﺷﺒﻴﻪ ﺑﺎﻻﺧﺘﻼﻑ ﺍﳊﺎﺻﻞ ﺑﲔ ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ ﻭﺑﺎﻗﻲ‬
‫ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﺣﻮﻝ ﺣﺠ‪‬ﻴﺔ ﺍﳌﻔﻬﻮﻡ ﺑﺸﻘﻴﻪ ﺍﳌﻮﺍﻓﻖ ﻭﺍﳌﺨﺎﻟﻒ‪ ،‬ﺣﻴﺚ‬
‫ﺳﻠﻚ ﺍﺑﻦ ﺣﺰﻡ ﻣﺴﻠﻜﺎ ﳐﺎﻟﻔﺎ ﳌﺎ ﻋﻠﻴﻪ ﲨﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻓﻘﺪ ﺃﻧﻜﺮ ﺍﳌﻔﻬﻮﻡ ﻛﻠﻴﺔ ﻗﻨﺎﻋﺔ ﻣﻨﻪ‬
‫"ﺃﻧ‪‬ﻪ ﻻ ﻳﺪ ﹼﻝ ﺷﻲﺀ ﻣﺬﻛﻮﺭ ﻋﻠﻰ ﺷﻲﺀ ﱂ ﻳ‪‬ﺬﻛﺮ‪ ،‬ﻭﺇ ﹼﻥ ﺍﻟﺬﻱ ﱂ ﻳ‪‬ﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻓﺈﻧ‪‬ﻤـﺎ‬
‫ــــــــــ‬
‫‪(1)-L implicite, Orechioni C.K, éd, Armand Colin, Paris, 1986, p39.‬‬

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‫ﻧﻨﺘﻈﺮ ﻓﻴﻪ ﻧﺼ‪‬ﺎ ﺁﺧﺮ")‪ ،(1‬ﻭﺯﺍﺩ ﺍﻷﻣﺮ ﺗﺄﻛﻴﺪﺍ ﺑﻘﻮﻟﻪ‪" :‬ﺇ ﹼﻥ ﺍﳋﻄﺎﺏ ﻻ ﻳ‪‬ﻔﻬﻢ ﻣﻨﻪ ﺇﻟﹼﺎ ﻣﺎ ﻗﻀﻰ‬
‫ﻟﻔﻈﹸﻪ ﻓﻘﻂ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻜﻞ ﻗﻀﻴ‪‬ﺔ ﺣﻜﻢ ﺍﲰﻬﺎ ﻓﻘﻂ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻩ ﻓﻐﲑ ﳏﻜﻮﻡ ﻟﻪ ﻻ ﺑﻮﹺﻓﺎﻗﻬﺎ ﻭﻻ‬
‫ﲞﻼﻓ‪‬ﻬﺎ")‪ .(2‬ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃ ﹼﻥ ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ ﻻ ﻳﺆﻣﻦ ﲟﺎ ﻭﺭﺍﺀ ﺍﳋﻄﺎﺏ ﻣﻦ ﺩﻻﻻﺕ ﻏﲑ‬
‫ﻣﻠﻔﻮﻇﺔ‪ ،‬ﻭﻋﺪﻡ ﺇﳝﺎﻧﻪ ﻧﺎﺑﻊ ﻣﻦ ﺷﻌﻮﺭﻩ ﺍﻟﺸﺪﻳﺪ ﺃ ﹼﻥ ﺍﳌﺘﻜﻠﹼﻢ ﺑﺈﻣﻜﺎﻧﻪ ﺇﺑﺎﻧﺔ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ‬
‫ﺧﻄﺎﺏ ﺁﺧﺮ ﻭﻣﱴ ﻣﺎ ﲤﻜﹼﻦ ﺫﻟﻚ ﻓﺎﻟﺒﺤﺚ ﻣﻦ ﻭﺭﺍﺀ ﺃﺑﻨﻴﺔ ﺍﻟﻠﻔﻆ ﻏﲑ ﳎﺪ ﻭﻻ ﻣﺴﺘﺴﺎﻍ‪.‬‬
‫ﺺ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﺩﻭﳕﺎ ﺗﺒﺤ‪‬ﺮ ﰲ ﺍﻟﻈﻼﻝ ﺍﳍﺎﻣﺸﻴﺔ؛ ﻷ ﹼﻥ ﻫﺬﺍ‬ ‫ﻭﻻﺑ ‪‬ﺪ ﰲ ﻧﻈﺮﻩ ﺍﻻﻛﺘﻔﺎﺀ ﲟﺎ ﻳﻨ ‪‬‬
‫ﺍﻟﺘﺒﺤ‪‬ﺮ ﻳﺴﺘﻨﺪ ﺇﱃ ﻋﻨﺎﺻﺮ ﲣﺎﻃﺒﻴﺔ ﻏﲑ ﻣﺴﻠﹼﻢ ‪‬ﺎ‪ ،‬ﻟﻜﻮ‪‬ﺎ ﻣﻀﻄﺮﺑﺔ ﻭﻣﺘﻨﺎﻗﻀﺔ ﻋﻨﺪ ﺍﻧﻔﺘﺎﺣﻬﺎ‬
‫ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﳋﻄﺎﺑﺎﺕ‪ ،‬ﻳﻘﻮﻝ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪" :‬ﻟﻮ ﻛﺎﻥ ﻗﻮﻟﻜﻢ ﺣﻘﹼﺎ‬
‫ﺇﻥﹼ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ‪‬ﻋﻠﹼﻖ ﺑﺼﻔﺔ ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﻣﺎ ﻋﺪﺍﻩ ﲞﻼﻓﻪ ‪-‬ﻟﻜﺎﻥ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬ﻣﺎﺕ ﺯﻳﺪ‬
‫ﻛﺬﺑﺎ؛ ﻷﻧ‪‬ﻪ ﻛﺎﻥ ﻳﻮﺟﺐ ﻋﻠﻰ ﺣﻜﻤﻬﻢ ﺃ ﹼﻥ ﻏﲑ ﺯﻳﺪ ﱂ ﳝﺖ‪ ،‬ﻭﻛﺬﻟﻚ ﺯﻳﺪ ﻛﺎﺗﺐ‬
‫ﻭﻛﺬﻟﻚ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻳﻮﺟﺐ ﺃﻟﹼﺎ ﻳﻜﻮﻥ ﻏﲑﻩ‬
‫ﺭﺳﻮﻝ ﺍﷲ")‪ ،(3‬ﹼﰒ ﺁﻝ ﺍﻟﺒﺤﺚ ﻋﻨﺪﻩ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻵﺗﻴﺔ‪ ":‬ﻟﻮ ﻋﻤﻞ ﲟﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﳍﺬﻩ‬
‫ﺍﻟﻨﺼﻮﺹ ﻷﺩ‪‬ﻯ ﺫﻟﻚ ﺇﱃ ﻣﻌﺎﻥ ﻓﺎﺳﺪﺓ ﺗﺘﻨﺎﻗﺾ ﻣﻊ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻣﻘﺮ‪‬ﺭﺍ‪‬ﺎ ﺍﻟﺜﺎﺑﺘﺔ")‪.(4‬‬
‫ﻭﰲ ﺍﻟﻌﻤﻮﻡ ﻣﺎ ﹼﰎ ﻣﻼﻣﺴﺘﻪ ﻣﻦ ﺗﺼﻮ‪‬ﺭ ﺩﻳﻜﺮﻭ ﻭﺃﺭﻳﻜﻴﻮﱐ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻻﺧﺘﻼﻑ‬
‫ﺍﳊﺎﺻﻞ ﰲ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ‪-‬ﺃﻧ‪‬ﻬﺎ ﺗﺼﻮ‪‬ﺭﺍﺕ ﻋﺎﻣﺔ ﻏﲑ ﻛﻔﻴﻠﺔ ﲟﻔﺮﺩﻫﺎ ﻣﻔﺼﻠﺔ ﻭﻗﺮﺍﺀﺓ‬
‫ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﳚﻌﻞ ﺍﳌﻘﺎﺭﺑﺔ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﳎﺎﻝ ﲢﺮﻳﺮ ﺍﳌﻌﲎ ﺃﻧﻀﺞ ﻣﻦ ﺍﳌﻘﺎﺭﺑﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ‬
‫ﺍﳊﺪﻳﺜﺔ ﻭﺃﺑﻌﺪ ﻋﻦ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻻ ﰲ ﺍﻟﺘﻘﺴﻴﻢ ﻭﺇﻧ‪‬ﻤﺎ ﰲ ﻭﻇﻴﻔﺔ ﺍﳌﺒﺎﺩﺉ ﺃﻭ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﻘﺘﺮﺣﺔ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪) ،‬ﺩ ﺕ ﻁ(‪ ،‬ﺑﲑﻭﺕ‪.341/2 ،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.375/2 ،‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.374/2 ،‬‬
‫)‪ (4‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.373/2 ،‬‬

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 ‫ﻓﻬﻨﺎﻙ ﳒﺪ ﺩﺍﺋﻤﺎ ﺗﻔﺮﻳﻘﺎ ﺑﲔ ﻣﺎ ﻳﺘ ‪‬ﻢ ﺇﺩﺭﺍﻛﻪ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺴﻴﺎﻕ ﻭﺑﲔ ﻣﺎ ﻻ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺴﻴﺎﻕ‬
‫ﻹﺩﺭﺍﻛﻪ‪.‬‬
‫ﻛﻤﺎ ﳒﺪ ﺩﺍﺋﻤﺎ ﻋﺮﺿﺎ ﺗﻔﺼﻴﻠﻴﺎ ﻳﺘ ‪‬ﻢ ﻓﻴﻪ ﺇﺑﺮﺍﺯ ﺍ‪‬ﺎﻝ ﻭﺍﳌﺴﺎﺣﺔ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﱵ ﻳﺘﺤﺮ‪‬ﻙ ﻓﻴﻬﺎ‬
‫ﻛﻞ ﻣﺼﻄﻠﺢ ﺣﺘ‪‬ﻰ ﺗﻠﻚ ﺍﻟﱵ ﻧﻈﻦ ﺃﻧ‪‬ﻬﺎ ﲟﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻛﺎﳌﻨﻄﻮﻕ ﻏﲑ ﺍﻟﺼﺮﻳﺢ ﻭﺍﳌﻔﻬﻮﻡ‬
‫ﻭﺍﻻﻗﺘﻀﺎﺀ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻹﺷﺎﺭﺓ‪ ،‬ﳑ‪‬ﺎ ﹼﰎ ﻋﺮﺿﻪ‪ .‬ﺃﻣ‪‬ﺎ ﻣﺎ ﺗﺒﻨ‪‬ﺎﻩ ﺍﺑﻦ ﺣﺰﻡ ﻓﺮﺍﺟﻊ ﺇﱃ ﻓﻜﺮﺓ ﺭﺋﻴﺴﺔ‬
‫ﰲ ﻣﻨﻈﻮﻣﺘﻪ ﺍﳌﻌﺮﻓﻴﺔ ﺍﳌﺜﻘﻠﺔ ﻣﻔﺎﺩ‪‬ﻫﺎ ﻋﺪﻡ ﺇﳝﺎﻧﻪ ﺍﻟﺸﺪﻳﺪ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻭﺳﻌﻴﻪ ﺍﻟﺪﺍﺋﺐ ﺇﱃ ﺗﻮﻃﻴﻨﻬﺎ‬
‫ﻭﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻟﻪ ﺻﻠﺔ ‪‬ﺎ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﳌﻔﻬﻮﻡ‪.‬‬
‫ﺃﻓﻀﻰ ﻫﺬﺍ ﺍﻹﻧﺒﺎﺀ ﺍﻟﻔﻜﺮﻱ ﻭﺍﳌﻌﺘﻘﺪ ﺍﻟﻈﺎﻫﺮﻱ ﺇﱃ ﻋﺪﻡ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺪﻻﻻﺕ ﺍﳌﺨﺒﻮﺀﺓ‬
‫ﺍﳌﺸﻌﺮ ‪‬ﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻴﺲ ﻓﻘﻂ ﻣﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺸﺮﻋﻲ ﻭﺇﻧ‪‬ﻤﺎ ﺣﺘ‪‬ﻰ ﻣﻦ ﺍﳋﻄﺎﺑﺎﺕ ﺍﳌﺘﺪﺍﻭﻟﺔ‬
‫ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻌﺎﺩﻳﺔ ﻟﻠﻤﺘﻜﻠﻤﲔ‪ ،‬ﻟﺬﻟﻚ ﻧﻠﻤﺲ ﺍﺗﻔﺎﻗﺎ ﺑﲔ ﲨﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﻋ ‪‬ﺪ ﺍﳌﻔﻬﻮﻡ‬
‫ﺃﺣﺪ ﺍﳌﺴﻮ‪‬ﻏﺎﺕ ﺍﻟﺘﺨﺎﻃﺒﻴﺔ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺈﺑﺮﺍﺯ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻫﺬﺍ ﺍﻷﻣﺮ ﺩﻓﻌﻬﻢ ﺇﱃ ﻧﻘﺪ ﻭﻫﺪﻡ‬
‫ﺗﺼﻮ‪‬ﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﲞﺎﺻﺔ ﺗﻠﻚ ﺍﻟﻔﻜﺮﺓ ﺍﻟﱵ ﺃﻋﻠﻦ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻧﻔﺘﺎﺡ ﺍﳌﻔﻬﻮﻡ ﻋﻨﺪ ﺍﳌﻤﺎﺭﺳﺔ‬
‫ﺍﻹﺟﺮﺍﺋﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻳﻔﻀﻲ ﺇﱃ ﺩﻻﻻﺕ ﺧﺎﻃﺌﺔ‪.‬‬
‫ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺟ‪‬ﻪ ﳏﻂ ﻧﻜﲑ ﲨﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ ﺫﻟﻚ ﺃﻧ‪‬ﻬﻢ ﱂ ﻳﻔﺘﺤﻮﺍ ﺍ‪‬ﺎﻝ ﺍﻹﺟﺮﺍﺋﻲ‬
‫ﻟﻠﻤﻔﻬﻮﻡ ﻛﻠﻴ‪‬ﺔ‪ ،‬ﺑﻞ ﺃﺣﺎﻃﻮﻩ ﺑﻀﻮﺍﺑﻂ ﻭﺷﺮﻭﻁ ﻣﱴ ﻣﺎ ﺗﻮﻓﹼﺮﺕ ﺟﺎﺯ ﺻﺮﻑ ﺍﻟﺬﻫﻦ ﺇﱃ ﻣﺎ‬
‫ﻭﺭﺍﺀ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺼﻮﺭﻱ ﻟﻸﻟﻔﺎﻅ ﻣﻦ ﺩﻻﻻﺕ ﻣﺴﻜﻮﺕ ﻋﻨﻬﺎ ﻭﻏﲑ ﻣﻘﻮﻟﺔ ﻭﻣﻌﻠﻨﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬
‫ﺍﳋﻄﺎﺏ ﺍﳌﻨﻄﻮﻕ‪.‬‬
‫ﻭﺇﺫ ﹼﰎ ﺍﻟﺘﺴﻠﻴﻢ ﲟﺪﻯ ﺗﺒﺎﻳﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻷﺻﻮﱄ ﻋﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻠﺴﺎﱐ ﻓﺈﻧ‪‬ﻪ ﻣﻦ ﺍﳌﺆﻛﹼﺪ ﺃ ﹼﻥ‬
‫ﺍﻟﺘﺒﺎﻳﻦ ﻳﻠﻤﺲ ﺑﻌﺾ ﺍﻟﺴﺠﻠﹼﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﰲ ﺣﲔ ﻫﻨﺎﻙ ﻣﺪﻭ‪‬ﻧﺎﺕ ﺗﺪﺍﻭﻟﻴﺔ ﺃﺧﺮﻯ‬
‫ﺃﻣﻜﻨﻬﺎ ﺃﻥ ﺗﺘﺮﺍﺻﻒ ﻭﻟﻮ ﻧﺴﺒﻴﺎ ﻣﻊ ﺍﻟﺘﺒﺤ‪‬ﺚ ﺍﻷﺻﻮﱄ‪ ،‬ﻧﺬﻛﺮ ﻣﻦ ﺫﻟﻚ ﺗﺼﻮ‪‬ﺭ ﺟﺮﺍﻳﺲ ﺍﻟﺬﻱ‬
‫ﺃﻗﺎﻡ ﺑﻨﺎﺀ ﺣﺼﻴﻔﺎ‪ ،‬ﻛﺸﻒ ﻣﻦ ﺧﻼﻟﻪ ﺁﻟﻴﺎﺕ ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ﲟﺎ ﻳﺸﻜﹼﻞ ﺗﻨﺎﺻ‪‬ﺎ ﻣﻊ ﺍﻟﺘﺼﻮ‪‬ﺭ‬
‫ﺍﻷﺻﻮﱄ ﺍﳌﻌﻬﻮﺩ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻤﲔ‪.‬‬

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 ‫ﺗﺼﻮ‪‬ﺭ ﺟﺮﺍﻳﺲ ﻟﻠﻤﻌﲎ‪:‬‬
‫ﺇ ﹼﻥ ﻣﺎ ﻫﻮ ﻣﻘﺮ‪‬ﺭ ﺃ ﹼﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﲢﺘ ﹼﻞ ﻣﻜﺎﻧﺔ ﻫﺎﻣﺔ ﰲ ﺍﻟﺪﺭﺱ ﺍﳌﻌﺮﰲ ﺍﻵﱐ‪ ،‬ﻓﻬﻲ‬
‫ﻣﻮﻛﻮﻝ ﳍﺎ "ﻣﻘﻮﺩ ﺍﳊﺮﻛﺔ ﺍﻟﺘﺄﺳﻴﺴﻴﺔ ﰲ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﻣﻦ ﺣﻴﺚ ﺗﺄﺻﻴﻞ ﺍﳌﻨﺎﻫﺞ‬
‫ﻭﺗﻨﻈﲑ ﻃﺮﻕ ﺇﺧﺼﺎ‪‬ﺎ ﻓﺤﺴﺐ‪ ،‬ﻭﻟﻜﻦ ﺃﻳﻀﺎ ﻣﻦ ﺣﻴﺚ ﺇﻧ‪‬ﻬﺎ ﺗﻌﻜﻒ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺍﻟﻠﺴﺎﻥ‬
‫ﻓﺘﺘﺨﺬ ﺍﻟﻠﻐﺔ ﻣﺎﺩﺓ ﳍﺎ ﻭﻣﻮﺿﻮﻋﺎ")‪.(1‬‬
‫ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺸﺎﻏﻞ ﺑﻔﺎﻋﻠﻴﺔ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﻧﺘﻠﻤ‪‬ﺲ ﺃﺛﺮﻩ ﰲ ﻣﻌﺎﳉﺔ ﺍﳌﻌﲎ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ‬
‫ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻓﻘﺪ ﻋﻜﻒ ﻭﲤﻜﹼﻦ ﺟﺮﺍﻳﺲ ﺑﺎﻗﺘﺪﺍﺭ ﻋﻠﻰ ﺗﺼﻨﻴﻒ ﺁﻟﻴﺎﺕ ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﺬﻱ ﻳﺘﻮﺍﻓﻖ ﰲ ﲨﻠﺘﻪ ﻣﻊ ﻣﺎ ﻗﺪ‪‬ﻣﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﳌﺘﻜﻠﹼﻤﻮﻥ‪ ،‬ﻭﻗﺒﻞ ﺍﺣﺘﻮﺍﺀ ﻭﻋﺮﺽ‬
‫ﻫﺬﺍ ﺍﻟﺘﺼﻨﻴﻒ ﻻﺑ ‪‬ﺪ ﺑﺪﺍﻳﺔ ﻣﻦ ﺗﻮﺟﻴﻪ ﺍﳊﺪﻳﺚ ﺇﱃ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺟﺮﺍﻳﺲ ﻭﻏﲑﻩ ﻣﻦ‬
‫ﺍﻟﻔﻼﺳﻔﺔ ﻭﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﰲ ﳎﺎﻝ ﺩﺭﺍﺳﺔ ﺍﳌﻌﲎ‪.‬‬
‫ﻭﺿﻊ ﺟﺮﺍﻳﺲ ﲨﻠﺔ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﰲ ﺍﳌﻌﲎ ﻭﺍﻻﺗﺼﺎﻝ ﺣﻔﻞ ‪‬ﺎ ﺍﻟﻔﻼﺳﻔﺔ ﻭﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﰲ‬
‫ﺯﻣﺎﻧﻪ ﻭﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺇﺳﻬﺎﻣﺎﺗﻪ ﰲ ﻓﻠﺴﻔﺔ ﺍﻟﻠﻐﺔ ﻭﲞﺎﺻﺔ ﲢﻠﻴﻠﻪ ﻟﻠﻤﻌﲎ ﻟﺪﻯ ﺍﳌﺘﻜﻠﹼﻢ‬
‫ﺃﻭ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻘﺼﺪﻳﺔ ﰲ ﺍﳌﻌﲎ ﺍﺳﺘﻄﺎﻟﺔ ﻟﺴﺎﻧﻴﺔ ﺃﺧﺮﺍﺓ ﻟﻠﺴﺎﻧﻴﺎﺕ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ ﺍﻟﱵ ﺩﺷ‪‬ﻨﻬﺎ‬
‫ﺃﻭﺳﱳ‪ ،‬ﻛﻤﺎ ﺃ ﹼﻥ ﺗﺼﻮ‪‬ﺭﻩ ﺍﻟﱪﺍﻏﻤﺎﰐ ﳜﺎﻟﻒ ﺗﺼﻮ‪‬ﺭ ﻓﺮﳚﻪ‪ ،‬ﺣﻴﺚ ﻓﺴ‪‬ﺮ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﰲ ﺣﺪﻭﺩ‬
‫ﻣﺎ ﻳﻘﺼﺪﻩ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﰲ ﺣﲔ ﻓﺮﳚﻪ ﻓﺴ‪‬ﺮ ﺍﳌﻌﲎ ﰲ ﻇ ﹼﻞ ﺷﺮﻭﻁ ﺍﻟﺼﺪﻕ ﺃﻭ‪‬ﻻ‪ ،‬ﹼﰒ ﻳﺄﰐ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺗﻌﻘﹼﺐ ﻭﺗﻔﺴﲑ ﺍﳌﻌﲎ ﻟﺪﻯ ﺍﳌﺘﻜﻠﹼﻢ)‪.(2‬‬
‫ﻭﻗﺪ ﺃﺣﺪﺙ ﻫﺬﺍ ﺍﻟﺘﻮﺟ‪‬ﻪ ﻭﺍﻻﺑﺘﺪﺍﻝ ﺍﻟﻔﻜﺮﻱ ﺍﻧﻔﺼﺎﻣﺎ ﻓﻜﺮﻳﺎ ﻭﺍﻧﺸﻄﺎﺭﺍ ﻋﻠﻤﻴﺎ ﺃﻓﻀﻰ ﺇﱃ‬
‫)‪(3‬‬
‫ﺗﻮﻃﹼﻦ ﻋﻠﻤﲔ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﺘﻔﻜﲑ ﺍﻟﻠﺴﺎﱐ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ‪،‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻣﺴﺪﻱ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﻌﺮﰊ ﻟﻠﻜﺘﺎﺏ‪،‬ﻁ‪،1981،1‬ﺗﻮﻧﺲ‬
‫ﺹ‪.9‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪ ،‬ﺻﻼﺡ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،2005 ،‬ﺍﻟﻘﺎﻫﺮﺓ‬
‫ﺹ‪.26-25‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.28-27-26‬‬

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 ‫ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺼﻮﺭﻱ‪:‬‬
‫ﻭﳝﺜﻠﻪ ﻛﻞ ﻣﻦ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﻭﻓﺮﳚﻪ‪ ،‬ﻭﻓﻴﺘﺠﻨﺸﺘﲔ ﺍﳌﺒﻜﺮ ‪Earlier Wittgenstein‬‬
‫ﻭﻳﻬﺘﻢ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺒﻨﻴﺔ ﺍﻟﺼﻮﺭﻳﺔ ‪ Formal structure‬ﻟﻠﻐﺔ‪ ،‬ﻭﳛﺮﺹ ﺃﺷ ‪‬ﺪ ﺍﳊﺮﺹ ﻋﻠﻰ‬
‫ﺩﺭﺍﺳﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﲔ ﺍﳉﻤﻞ‪ ،‬ﻛﻤﺎ ﻳﺴﻌﻰ ﺇﱃ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﲨﻠﺔ ﻣﻦ ﺍﻷﺳﺌﻠﺔ‪ ،‬ﻟﻌ ﹼﻞ‬
‫ﺃﳘﻬﺎ ﻭﰲ ﻃﻠﻴﻌﺘﻬﺎ ﻛﻴﻒ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻠﻐﺔ ﺃﻥ ﻳﻔﻬﻢ ﻋﺪﺩﺍ ﻻ ﻣﺘﻨﺎﻫﻴﺎ‬
‫ﻣﻦ ﺍﳉﻤﻞ ﺍﳌﺘﻨﻮﻋﺔ ﻭﻳﺆﹼﻟﻔﻬﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﻻ ﳝﻠﻚ ﺇﻟﹼﺎ ﳐﺰﻭﻧﺎ ﻣﺘﻨﺎﻫﻴﺎ ﻣﻦ ﺍﳌﺎﺩﺓ ﺍﻟﻠﻐﻮﻳﺔ؟‪.‬‬
‫ﻭﺃﻛﹼﺪ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺼﻮﺭﻳﺔ ﰲ ﺍﳌﻌﲎ ﺃ ﹼﻥ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﱵ ﻳﺘﻌﻴ‪‬ﻦ ﺃﻥ ﺗﻘﻮﻡ ‪‬ﺎ ﺃﻳﺔ ﻧﻈﺮﻳﺔ‬
‫ﻛﺎﻓﻴﺔ ﰲ ﺍﳌﻌﲎ ﻫﻲ ﺃﻥ ﺗﻘﺪ‪‬ﻡ ﺗﻘﺮﻳﺮﺍ ﻋﻦ ﺍﳌﻼﻣﺢ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪-‬ﺇﻥ ﺍﳉﻤﻠﺔ ﻫﻲ ﺍﳊﺎﻣﻞ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻤﻌﲎ‪.‬‬
‫‪-‬ﺇ ﹼﻥ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﻳﺘﺤﺪ‪‬ﺩ ﻋﻦ ﻃﺮﻳﻖ ﻣﻌﲎ ﻋﻨﺎﺻﺮﻫﺎ ﺍﳌﻜﻮﻧﺔ‪.‬‬
‫‪-‬ﺇ ﹼﻥ ﻣﻌﲎ ﺍﻟﻌﻨﺼﺮ ﺍﳌﻜﻮ‪‬ﻥ ﰲ ﲨﻠﺔ ﻳﺘﺤﺪ‪‬ﺩ ﻋﻦ ﻃﺮﻳﻖ ﺇﺳﻬﺎﻣﻪ ﰲ ﻣﻌﲎ ﺃﻳﺔ ﲨﻠﺔ ﻳﻈﻬﺮ ﻓﻴﻬﺎ‪.‬‬
‫‪ -1‬ﻋﻠﻢ ﻧﻈﺮﻳﺔ ﻗﺼﺪ ﺍﻻﺗﺼﺎﻝ ﺃﻭ ﺍﻟﺘﺨﺎﻃﺐ‪:‬‬
‫ﻭﳝﺜﻠﻪ ﺃﻭﺳﱳ‪ ،‬ﻭﺟﺮﺍﻳﺲ‪ ،‬ﻭﻓﻴﺘﺠﻨﺸﺘﲔ ﺍﳌﺘﺄﺧﺮ ‪ Later Wittgenstein‬ﻧﺎﺩﻭﺍ‬
‫ﺑﻀﺮﻭﺭﺓ ﺇﻋﺎﺩﺓ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺍﺳﺘﻌﻤﺎﳍﺎ ﺍﳌﺜﺎﱄ ﺇﱃ ﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ؛ ﺃﻱ ﺩﺭﺍﺳﺔ‬
‫ﺍﻟﻠﻐﺔ ﰲ ﻣﻮﻃﻨﻬﺎ ﺍﻟﻄﺒﻴﻌﻲ ﻭﻣﺴﻜﻨﻬﺎ ﺍﻷﺻﻠﻲ‪ ،‬ﻭﻫﺬﺍ ﻛﺎﻥ ﻣﺪﻋﺎﺓ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﺘﻜﻠﻤﲔ‬
‫ﻭﻣﻘﺎﺻﺪﻫﻢ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻧﻠﺤﻆ ﻋﻠﻰ ﺍﻟﻌﻠﻤﲔ ﺃ ﹼﻥ ﲢﺮﻳﻚ ﺍﻟﺒﺤﺚ ﻭﺇﻥ ﻛﺎﻥ ﳝﺜﹼﻞ ﻃﻌﻨﺎ ﰲ ﻣﻘﺘﺮﺣﺎﺕ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻭﰲ ﺍﻵﻥ ﻧﻔﺴﻪ ﺍﻧﺘﺼﺎﺭﺍ ﳌﻘﺘﺮﺣﺎﺕ ﺍﻟﺬﺍﺕ‪ ،‬ﻓﻬﻮ ﳝﻜﻦ ﺃﻥ ﻳﻔﺴ‪‬ﺮ ﺑﺄﻧ‪‬ﻪ ﺗﻜﺎﻣﻞ ﻭﺗﺮﻣﻴﻢ‬
‫ﻣﻌﺮﰲ ﻟﻠﺜﻐﻮﺭ ﺍﳌﻼﺣﻈﺔ‪ ،‬ﻓﻘﺪ ﹼﰎ ﺍﻟﺘﻨﺒ‪‬ﻪ ﺇﱃ ﺃ ﹼﻥ ﺿﻌﻒ ﺍﻟﺘﻨﺎﻭﻝ ﺍﻟﺼﻮﺭﻱ ﻳﻜﻮﻥ ﰲ ﻃﺮﻳﻘﺔ‬
‫ﻣﻌﺎﳉﺘﻪ ﻟﻠﻘﺼﺪ‪ ،‬ﻋﻠﻰ ﺣﲔ ﺃ ﹼﻥ ﺿﻌﻒ ﺍﻟﺘﻨﺎﻭﻝ ﺍﻟﻘﺼﺪﻱ ﻳﻜﻤﻦ ﰲ ﻃﺮﻳﻘﺔ ﻣﻌﺎﳉﺘﻪ ﻟﻠﺒﻨﻴﺔ‪.‬‬

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‫ﻭﰲ ﺍﳉﻤﻠﺔ ﻫﻨﺎﻙ ﻧﻘﺎﻁ ﺍﺋﺘﻼﻑ ﲡﻤﻊ ﺍﻟﻌﻠﻤﲔ‪ ،‬ﻭﻧﻘﺎﻁ ﺍﺧﺘﻼﻑ ﲢﺪ‪‬ﺩ ﺍﳌﺴﺎﺭ ﻭﺍﳌﺴﺎﺣﺔ‬
‫)‪(1‬‬
‫ﺍﻟﱵ ﻳﺘﺤﺮ‪‬ﻙ ﻓﻴﻬﺎ ﻛﻞ ﻃﺮﻑ‪ ،‬ﻭﻟﻌ ﹼﻞ ﺃﺑﺮﺯ ﺍﻟﻨﻘﺎﻁ ﺍﻟﱵ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻬﺎ‪:‬‬
‫‪-1‬ﲢﻜﻢ ﺍﻟﻠﻐﺔ ﻗﻮﺍﻋﺪ ﺩﻻﻟﻴﺔ ﻭﺗﺮﻛﻴﺒﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﲢﺪ‪‬ﺩ ﻣﻌﺎﱐ ﺍﳉﻤﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﺴﻤﻰ‬
‫ﻣﻌﺎﱐ ﺍﳉﻤﻞ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺑﺎﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ‪.‬‬
‫‪-2‬ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺑﲔ ﻣﻘﺎﺻﺪ ﺍﳌﺘﻜﻠﻤﲔ ﻟﻠﻐﺔ ﻭﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﺠﻤﻞ ﺍﻟﱵ ﻳﺴﺘﺨﺪﻣﻬﺎ‬
‫ﺍﳌﺘﻜﻠﻤﻮﻥ‪.‬‬
‫‪-3‬ﺍﳉﻤﻠﺔ ﻫﻲ ﺍﳊﺎﻣﻞ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻤﻌﲎ ﺃﻭ ﺍﻟﻮﺣﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻤﻌﲎ‪ ،‬ﻓﺎﳉﻤﻞ ﰲ ﺍﻟﻨﻈﺮﻳﺔ‬
‫ﺍﻟﺼﻮﺭﻳﺔ ﻫﻲ ﺣﻮﺍﻣﻞ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﻨﻘﻞ ﻣﺎ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺩﻗﺎ ﺃﻭ ﻛﺎﺫﺑﺎﻥ ﻭﺍﳉﻤﻞ ﰲ‬
‫ﻧﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻫﻲ ﺣﻮﺍﻣﻞ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ ﻭﻣﺮﻛﺰ ﻣﻘﺎﺻﺪ ﺍﳌﺘﻜﻠﻤﲔ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺃﻫﻢ ﺍﻟﻨﻘﺎﻁ ﺍﻟﱵ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻴﻬﺎ‪:‬‬
‫‪-1‬ﺍﻟﺘﻨﺎﻭﻝ ﺍﻟﺼﻮﺭﻱ ﻳﺮﻛﹼﺰ ﻋﻠﻰ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺼﻮﺭﻳﺔ ﻟﻠﻐﺔ‪ ،‬ﻋﻠﻰ ﺣﲔ ﺍﻟﺘﻨﺎﻭﻝ ﺍﻟﻘﺼﺪﻱ ﻳﺮﻛﹼﺰ‬
‫ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‪.‬‬
‫‪-2‬ﻳﻀﻊ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺼﻮﺭﻳﺔ ﺗﻮﻛﻴﺪﺍ ﻛﺒﲑﺍ ﻋﻠﻰ ﺑﻨﻴﺔ ﺍﳉﻤﻠﺔ‪ ،‬ﰲ ﺣﲔ ﻳﻀﻊ ﺃﺻﺤﺎﺏ‬
‫ﻧﻈﺮﻳﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺗﻮﻛﻴﺪﺍ ﺃﺳﺎﺳﻴﺎ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺍﳌﺘﻜﻠﻤﲔ ﻭﻗﺎﺻﺪﻫﻢ‪.‬‬
‫‪-3‬ﻳﺮﻯ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻈﺮﻱ ﺍﻟﺼﻮﺭﻳﺔ ﺃ ﹼﻥ ﺗﻔﺴﲑ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﻳﺄﰐ ﰲ ﺍﳌﻘﺎﻡ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﹼﰒ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﻳﺄﰐ ﺗﻔﺴﲑ ﺍﳌﻌﲎ ﻟﺪﻯ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃ ﹼﻥ ﺍﻟﻠﻐﺔ ﺗﻔﺴ‪‬ﺮ ﻗﺒﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻣ‪‬ﺎ ﺃﺻﺤﺎﺏ‬
‫ﻧﻈﺮﻳﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻓﲑﻭﻥ ﺃ ﹼﻥ ﺍﳌﻌﲎ ﻟﺪﻯ ﺍﳌﺘﻜﻠﹼﻢ ﻟﻪ ﺃﺳﺒﻘﻴﺔ ﻋﻠﻰ ﺗﻔﺴﲑ ﻣﻌﲎ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻳﻌﲏ ﺃ ﹼﻥ ﺍﻟﻜﻼﻡ ﻳﻔﺴ‪‬ﺮ ﻗﺒﻞ ﺍﻟﻠﻐﺔ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪ ،‬ﺻﻼﺡ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺹ‪.34-33‬‬

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 ‫ﺗﻘﺴﻴﻢ ﺟﺮﺍﻳﺲ ﻟﻠﻤﻌﲎ‪:‬‬
‫ﻣﻦ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻋﺮﺽ ﺗﺼﻮﺭ ﺃﻣﺜﻞ ﻟﻠﻤﻌﲎ ﻛﻤﺎ ﺍﺭﺗﺂﻩ ﺟﺮﺍﻳﺲ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻠﺴﺎﱐ‬
‫ﺟﲑﻭﻟﺪ ﺻﺎﺩﻙ ‪ Jerrold M.Sadok‬ﻓﻘﺪ ﺃﺑﺎﻥ ﻟﻨﺎ ﺃ ﹼﻥ ﻣﻌﲎ ﺍﳊﺪﺙ ﺍﻟﻠﺴﺎﱐ ﻳﻨﻘﺴﻢ ﺇﱃ‬
‫ﻗﺴﻤﲔ ﻣﻨﻄﻮﻕ ﻭﻣﻔﻬﻮﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺧﲑ ﻳﺘﻔﺮﻉ ﻟﻴﺸﻤﻞ ﺍﻟﻮﺿﻌﻲ ﻭﻏﲑ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﻭﻏﲑ‬
‫ﺍﻟﻮﺿﻌﻲ ﻳﺘﻔﺮﻉ ﺇﱃ ﲣﺎﻃﱯ ﻭﻏﲑ ﲣﺎﻃﱯ‪ ،‬ﻛﻤﺎ ﻗﺴ‪‬ﻢ ﺍﻟﺘﺨﺎﻃﱯ ﺇﱃ ﻋﺎﻡ ﻭﺧﺎﺹ‪ ،‬ﻭﻫﺬﻩ‬
‫)‪(1‬‬
‫ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﻳﻮﺿ‪‬ﺤﻬﺎ ﺃﻛﺜﺮ ﺍﳌﺸﺠﺮ ﺍﻵﰐ‪:‬‬

‫ﺍﳌﻌﲎ‬

‫ﺍﳌﻔﻬﻮﻡ‬ ‫ﺍﳌﻨﻄﻮﻕ )ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ(‬

‫ﻏﲑ ﺍﻟﻮﺿﻌﻲ‬ ‫ﺍﻟﻮﺿﻌﻲ‬ ‫ﺍﻻﻓﺘﺮﺍﺽ‬ ‫ﺍﻟﺘﻀﻤﻦ‬

‫ﻏﲑﺍﻟﺘﺨﺎﻃﱯ‬ ‫ﺍﻟﺘﺨﺎﻃﱯ‬

‫ﺍﳋﺎﺹ‬ ‫ﺍﻟﻌﺎﻡ‬

‫‪-1‬ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ‪:‬‬
‫ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ ﺃﻭ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻭ ﺍﻟﺪﺍﻝ ﺍﳊﺮﰲ ﻳﻌﲏ ﺑﻪ ﺟﺮﺍﻳﺲ ﺍﶈﺘﻮﻯ ﺍﻟﺪﻻﱄ ﻟﻠﺤﺪﺙ‬
‫ﺍﻟﻠﺴﺎﱐ ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﳎﻤﻮﻉ ﺍﳌﻌﺎﱐ ﺍﻟﻘﻮﺍﻋﺪﻳﺔ )ﺍﻟﺼﺮﻓﻴﺔ ﻭﺍﻟﻨﺤﻮﻳﺔ(‪ ،‬ﻭﺍﳌﻌﺎﱐ ﺍﳌﻌﺠﻤﻴﺔ ﺍﻟﱵ‬
‫ﺗﺘﻀﻤﻨﻬﺎ‪ ،‬ﻭﺍﻟﱵ ﻳﺸﲑ ﳎﻤﻮﻋﻬﺎ ﺇﱃ ﺍﻟﻨﺴﺒﺔ ﺍﳋﺎﺭﺟﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺧﺎﺭﺝ ﺍﻟﺬﻫﻦ‪،‬ﻛﻤﺎ ﻳﺸﻤﻞ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ ﻋﻠﻲ‪ ،‬ﺹ‪.40‬‬

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‫ﺃﻳﻀﺎ ﲢﺪﻳﺪ ﺍﻷﻭﻗﺎﺕ ﻭﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﲢﻴﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻌﺒﲑﺍﺕ ﺍﳌﺸﲑﺓ)‪ ،(1‬ﻓﺠﻤﻠﺔ ﻣﻠﻚ ﻓﺮﻧﺴﺎ‬
‫ﺃﺻﻠﻊ ﻻ ﺗﻜﻮﻥ ﺻﺎﺩﻗﺔ ﺇﻟﹼﺎ ﺇﺫﺍ ﲢﻘﹼﻖ ﰲ ﺍﳋﺎﺭﺝ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﻣﻠﻜﺎ ﻟﻔﺮﻧﺴﺎ ﺃﺻﻠﻊ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻣﺪﺭﻛﺎ ﻣﻦ ﺍﻟﻜﻢ ﺍﻟﻘﻮﺍﻋﺪﻱ –ﺍﻟﻨﺤﻮﻱ ﻭﺍﻟﺼﺮﰲ‪ -‬ﻭﺍﳌﻌﺠﻤﻲ ﺍﳌﻮﺯ‪‬ﻉ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﺣﻴﺚ‬
‫ﺇﻧ‪‬ﻪ ﻟﻴﺲ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺍﺳﺘﺪﻻﻻﺕ ﻣﻨﻄﻘﻴﺔ ﻭﻻ ﺇﱃ ﺃﺻﻮﻝ ﲣﺎﻃﺒﻴﺔ ﻹﺩﺭﺍﻛﻪ‪ ،‬ﻓﻴﻜﻔﻲ ﻓﻴﻪ‬
‫ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ‪.‬‬
‫)‪(2‬‬
‫ﻭﻣﻦ ﻣﻼﻣﺢ ﺍﻟﱵ ﲤﻴ‪‬ﺰ ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ ﺍﻵﰐ‪:‬‬
‫‪-1‬ﺇﻧ‪‬ﻪ ﺍﺧﺘﺰﺍﻝ ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﻣﺎ ﰲ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﺘﻮﺍﺿﻌﻴﺔ ﻟﻠﺠﻤﻠﺔ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻪ؛ ﺃﻱ ﺇﻧ‪‬ﻪ ﻣﺎ‬
‫ﻗﻴﻞ ﰲ ﺣﲔ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺘﺨﺎﻃﱯ ﻫﻮ ﻣﺎ ﹼﰎ ﺗﺒﻠﻴﻐﻪ ﺃﻭ ﻣﺎ ﹼﰎ ﻧﻘﻠﻪ‪.‬‬
‫‪-2‬ﺇﺫﺍ ﻗﺒﻞ ﺍﻹﻟﻐﺎﺀ ﺃﻭ ﺍﻹﺑﻄﺎﻝ ﺣﺪﺙ ﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﻓﻠﻴﺲ ﺑﺎﻹﻣﻜﺎﻥ ﺃﻥ ﻧﻀﻴﻒ ﺇﱃ ﲨﻠﺔ "ﻫﺬﻩ‬
‫ﺍﻟﺒﻘﻊ ﺗﻌﲏ ﺍﳊﺼﺒﺔ" ﻋﺒﺎﺭﺓ "ﻭﻟﻜﻨﻪ ﱂ ﻳﺼﺐ ﺑﺎﳊﺼﺒﺔ"‪ ،‬ﺇﺫ ﺗﻘﺮ‪‬ﺭ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻌﲎ‬
‫ﺇﺛﺒﺎﺕ ﺍﳌﻨﻄﻖ ﺍﻟﺮﻳﺎﺿﻲ ﺍﻟﺬﻱ ﻳﺘﺄﺳ‪‬ﺲ ﻋﻠﻰ ﻣﻌﺎﺩﻟﺔ‪ :‬ﺱ ﺗﻌﲏ ﻕ‪ ،‬ﻭﺱ ﺗﻌﲏ ﻕ ﻳﺴﺘﻠﺰﻡ ﻕ‬
‫ﺣﻴﺚ ﺗﺮﻣﺰ ﺱ ﺇﱃ ﻣﻮﺿﻮﻉ ﺃﻭ ﻣﻮﺿﻮﻋﺎﺕ ﻭﺗﺮﻣﺰ ﻕ ﺇﱃ ﻗﻀﻴﺔ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻳﺴﺘﻠﺰﻡ ﻭﺟﻮﺩ‬
‫ﻭﺍﻗﻌﺔ ﻣﻌﻴ‪‬ﻨﺔ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺗﺄﻛﹼﺪ ﺿﺮﻭﺭﺓ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻌﲎ ﻻ ﳝﻜﻦ ﻧﻘﻀﻪ ﺃﻭ ﺇﻟﻐﺎﺅﻩ ﺍﺳﺘﻨﺎﺩﺍ‬
‫ﺇﱃ ﺧﺎﺻﻴﺘﻪ ﺍﻻﺳﺘﻠﺰﺍﻣﻴﺔ‪ ،‬ﻓﻨﻔﻲ ﺍﻻﺳﺘﻠﺰﺍﻡ ﻫﻮ ﻧﻔﻲ ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﻭﻟﻌ ﹼﻞ ﻣﺒﺪﺍ ﻋﺪﻡ ﻗﺒـﻮﻝ‬
‫ﺍﻹﻟﻐﺎﺀ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺲ ﰲ ﺟﻌﻞ ﺍﻟﺘﻀﻤ‪‬ﻦ ﻭﺍﻻﻓﺘﺮﺍﺽ ﺩﺍﺧﻠﲔ ﰲ ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ‪.‬‬
‫‪-3‬ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻌﲎ ﻻ ﻳﺘ‪‬ﻜﺄ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﳌﺘﻜﻠﹼﻢ ﻭﻣﺎ ﻳﻌﻨﻴﻪ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﺴﺘﻨﺪ ﺇﱃ ﻣﻨﻄﻮﻕ‬
‫ﺍﳉﻤﻠﺔ؛ ﺃﻱ ﺇﻧ‪‬ﻪ ﻻ ﻳﺴﺘﺤﻀﺮ ﻗﺼﺪ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻜﺘﻔﻲ ﲟﺎ ﺗﺪ ﹼﻝ ﻋﻠﻴﻪ ﺍﳉﻤﻠﺔ ﻣﻦ ﻣﻨﻄﻮﻗﻬﺎ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.41‬ﻭﻳﻨﻈﺮ ﺃﻳﻀﺎ ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪ ،‬ﺻﻼﺡ ﺇﲰﺎﻋﻴﻞ‪،‬ﺹ‪.36‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﻟﻴﻮﻡ‪-‬ﻋﻠﻢ ﺟﺪﻳﺪ ﰲ ﺍﻟﺘﻮﺍﺻﻞ‪ ،-‬ﺁﻥ ﺭﻭﺑﻮﻝ ﻭﺟﺎﻙ ﻣﻮﺷﻼﺭ‪ ،‬ﺗﺮ‪:‬ﺳﻴﻒ ﺍﻟﺪﻳﻦ ﺩﻏﻔﻮﺱ‬
‫ﻭﳏﻤﺪ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﺹ‪ .56‬ﻭﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪ ،‬ﺹ‪.37-36‬‬

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 ‫‪ 1-1‬ﻣﺒﺪﺃ ﺍﻟﺘﻀﻤ‪‬ﻦ‪:‬‬
‫ﳛﺘﻜﻢ ﻣﺒﺪﺃ ﺍﻟﺘﻀﻤ‪‬ﻦ ﺇﱃ ﻣﺒﺪﺃ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﰲ ﲢﺪﻳﺪ ﻣﻔﻬﻮﻣﻪ ﺍﻻﺻﻄﻼﺣﻲ‪ ،‬ﻓﻬﻮ‬
‫ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻼﺋﻘﻲ؛ ﲟﻌﲎ ﻳﺼﺪﻕ ﻗﻀﻴ‪‬ﺔ ﻣﺎ )ﺃ( ﺃﻧ‪‬ﻬﺎ ﺗﺘﻀﻤ‪‬ﻦ ﺃﺧﺮﻯ )ﺏ( ﺇﺫﺍ‬
‫ﺍﺳﺘﻘﺎﻡ ﺍﻟﱪﻫﺎﻥ ﺍﻵﰐ‪ :‬ﻛﻠﹼﻤﺎ ﻛﺎﻧﺖ )ﺃ( ﺻﺎﺩﻗﺔ ﻛﺎﻧﺖ )ﺏ( ﺑﺎﻟﻀﺮﻭﺭﺓ ﺻﺎﺩﻗﺔ)‪ ،(1‬ﻓﻬﻮ ﺇﺫﻥ‬
‫ﺗﺮﺍﺑﻂ ﺣﺎﺻﻞ ﺑﲔ ﺣﺪﺛﲔ ﻟﺴﺎﻧﻴﲔ )ﺃ( ﻭ )ﺏ(‪ ،‬ﺣﻴﺚ )ﺃ( ﺗﺘﻀﻤ‪‬ﻦ )ﺏ( ﺇﺫﺍ ﻛﺎﻥ ﺻﺪﻕ‬
‫)ﺏ( ﺗﺎﺑﻌﺎ ﺿﺮﻭﺭﺓ ﻟﺼﺪﻕ )ﺃ(‪.‬‬
‫‪) -‬ﺃ(‪ :‬ﻛﺘﺒﺖ ﺷﻌﺮﺍ‪.‬‬
‫‪) -‬ﺏ(‪ :‬ﻛﺘﺒﺖ ﻛﻼﻣﺎ‪.‬‬
‫‪) -‬ﺃ( ﺗﺘﻀﻤ‪‬ﻦ )ﺏ(‪.‬‬
‫‪ -‬ﻛﻠﹼﻤﺎ ﻛﺎﻧﺖ )ﺃ( ﺻﺎﺩﻗﺔ ﻛﺎﻧﺖ )ﺏ( ﺻﺎﺩﻗﺔ ﺃﻳﻀﺎ‪.‬‬
‫‪ -‬ﺇﺫﺍ ﻛﺎﻧﺖ )ﺃ( ﻛﺎﺫﺑﺔ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ )ﺏ( ﻛﺎﺫﺑﺔ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ ﺻﺎﺩﻗﺔ ﺇﺫﺍ ﻛﺘﺐ ﺭﻭﺍﻳﺔ‬
‫ﺃﻭ ﻗﺼ‪‬ﺔ ‪...‬‬
‫ﻭﳍﺬﺍ ﺃﻛﹼﺪﺕ ﻓﺮﺍﻧﺴﻮﺍﺯ ﺃﺭﻣﻴﻨﻜﻮ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﱵ ﻳﻨﺒﲏ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻀﻤ‪‬ﻦ‪ ،‬ﻭﻫﻲ ﻣﻌﺎﺩﻟﺔ ﻻ ﺗﻘﺒﻞ‬
‫ﺍﻻﻧﻔﻜﺎﻙ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺑﺎﺳﺘﺪﻋﺎﺀ ﻣﻠﻔﻮﻅ ﻵﺧﺮ ﻫﻮ ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ﺗﺄﻛﻴﺪ ﺍﻷﻭ‪‬ﻝ‬
‫ﻭﺍﻟﺘﻨﻜﹼﺮ ﻟﻠﺜﺎﱐ)‪.(2‬‬

‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﻣﻘﺪ‪‬ﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ ﻋﻠﻲ‪ ،‬ﺹ‪.45‬‬
‫)‪ (2‬ﺍﳌﻘﺎﺭﺑﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻓﺮﺍﻧﺴﻮﺍﺯ ﺃﺭﻣﻴﻨﻜﻮ‪ ،‬ﺗﺮ‪ :‬ﺳﻌﻴﺪ ﻋﻠﻮﺵ‪ ،‬ﺹ‪.52‬‬

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 ‫‪ 2-1‬ﻣﺒﺪﺃ ﺍﻻﻓﺘﺮﺍﺽ‪:‬‬
‫ﺍﻻﻓﺘﺮﺍﺽ ﻫﻮ ﻋﻼﻗﺔ ﺑﲔ ﲨﻠﺘﲔ )ﺱ( ﻭ )ﻉ(‪ ،‬ﺣﻴﺚ )ﺱ( ﺗﻔﺘﺮﺽ )ﻉ( ﺇﺫﺍ ﻛﺎﻧﺖ )ﻉ(‬
‫ﺻﺎﺩﻗﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ )ﺱ( ﺻﺎﺩﻗﺔ ﻛﻤﺎ ﰲ )ﺱ(‪ ،‬ﺃﻡ ﻛﺎﺫﺑﺔ ﻛﻤﺎ ﰲ )ﻥ( )‪.(1‬‬
‫‪) -‬ﺱ(‪ :‬ﺗﻌﺎﰱ ﺯﻳﺪ ﻣﻦ ﺍﳌﺮﺽ‪.‬‬
‫‪) -‬ﻉ(‪ :‬ﺯﻳﺪ ﻣﺮﺽ‪.‬‬
‫‪) -‬ﻥ(‪ :‬ﱂ ﻳﺘﻌﺎﻑ ﺯﻳﺪ ﻣﻦ ﺍﳌﺮﺽ‪.‬‬
‫ﻭﳜﺘﻠﻒ ﺍﻻﻓﺘﺮﺍﺽ ﻋﻦ ﺍﻟﺘﻀﻤ‪‬ﻦ ﰲ ﻛﻮﻧﻪ ﻻ ﻳﺘﺄﺛﹼﺮ ﺑﻨﻔﻲ‪ ،‬ﻓﻔﻲ ﺃﻣﺜﻠﺔ ﺍﻻﻓﺘﺮﺍﺽ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﻳﺴﺘﻠﺰﻡ ﺇﺛﺒﺎﺕ )ﺱ( ﺇﺛﺒﺎﺕ )ﻉ(؛ ﻷ ﹼﻥ )ﺱ( ﻻ ﻳﺘﺤﻘﹼﻖ ﺇﻟﹼﺎ ﺑﺈﺛﺒﺎﺕ )ﻉ( )‪ .(2‬ﻭﻳﺆﺩ‪‬ﻱ ﻧﻔﻲ‬
‫)ﻉ( ﻛﻤﺎ ﰲ )ﻥ( ﺇﱃ ﺇﻟﻐﺎﺀ )ﺱ(‪ ،‬ﻭﰲ ﺃﻣﺜﻠﺔ ﺍﻟﺘﻀﻤ‪‬ﻦ ﺍﻟﺴﺎﺑﻘﺔ ﻧﻔﻲ )ﺃ( ﻻ ﻳﺴﺘﻠﺰﻡ ﻧﻔﻲ )ﺏ(‬
‫ﻷﻧ‪‬ﻪ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻛﺘﺐ ﻧﺜﺮﺍ‪ ،‬ﺃﻣ‪‬ﺎ ﰲ ﺣﺎﻟﺔ ﺍﻹﺛﺒﺎﺕ ﻓﺈ ﹼﻥ ﺇﺛﺒﺎﺕ )ﺃ( ﻳﺴﺘﻠﺰﻡ ﺇﺛﺒﺎﺕ‬
‫)ﺏ(‪ ،‬ﺇﺫ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻋﻼﻗﺔ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ )ﺍﻟﻜﻼﻡ ﻋﺎﻡ‪ ،‬ﻭﺍﻟﺸﻌﺮ ﺧﺎﺹ(‪.‬‬
‫ﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﺃ ﹼﻥ ﺍﻟﺘﻀﻤ‪‬ﻦ ﻗﺎﺋﻢ ﻋﻠﻰ ﺛﻨﺎﺋﻴﺔ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻭﺃ ‪‬ﻡ ﺍﻻﻓﺘﺮﺍﺽ ﻓﻼ‬
‫ﺩﺧﻞ ﻟﻪ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻓﺎﻟﻘﻀﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﳝﻜﻦ ﺃﻥ ﺗﻠﻐﻰ ﺩﻭﻥ ﺃﻥ ﻳﺆﺛﹼﺮ ﺫﻟﻚ ﰲ‬
‫ﺍﻻﻓﺘﺮﺍﺽ‪ ،‬ﻓﺈﺫﺍ ﻗﻠﺖ ﻣﺜﻼ‪ :‬ﺳﻴ‪‬ﺎﺭﰐ ﺟﺪﻳﺪﺓ‪ ،‬ﹼﰒ ﻗﻠﺖ‪ :‬ﺳﻴ‪‬ﺎﺭﰐ ﻟﻴﺴﺖ ﺟﺪﻳﺪﺓ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﺮﻏﻢ‬
‫ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ﺍﳊﺎﺻﻞ ﺑﲔ ﺍﻟﻘﻮﻟﲔ ﻓﺈ ﹼﻥ ﺍﻻﻓﺘﺮﺍﺽ ﻭﻫﻮ ﺃ ﹼﻥ ﻟﻚ ﺳﻴ‪‬ﺎﺭﺓ ﻻ ﻳﺰﺍﻝ ﻗﺎﺋﻤﺎ ﰲ‬
‫ﺍﳊﺎﻟﲔ)‪.(3‬‬

‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺁﻓﺎﻕ ﺟﺪﻳﺪﺓ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻠﻐﻮﻱ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﳏﻤﻮﺩ ﺃﲪﺪ ﳓﻠﺔ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،2002 ،‬ﻣﺼﺮ‬
‫ﺹ‪ .28-27‬ﻭﻳﻨﻈﺮ ﻣﻘﺪ‪‬ﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤﺪ ﻳﻮﻧﺲ‪ ،‬ﺹ‪.45‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﻣﻘﺪ‪‬ﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤﺪ ﻳﻮﻧﺲ‪ ،‬ﺹ‪.46‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﺁﻓﺎﻕ ﺟﺪﻳﺪﺓ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻠﻐﻮﻱ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﳏﻤﻮﺩ ﺃﲪﺪ ﳓﻠﺔ‪ ،‬ﺹ‪.29-28‬‬

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 ‫ﺍﻟﺘﻀﻤ‪‬ﻦ ﻋﻨﺪ ﺃﻭﺳﱳ ﻭﻏﲑﻩ‪:‬‬
‫)‪(1‬‬
‫ﻳﻘﺴ‪‬ﻢ ﺃﻭﺳﱳ ﺍﻟﻀﻤﲏ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ -‬ﻣﺎ ﻳﺆﺩﻱ ﺇﻟﻴﻪ‪.‬‬
‫‪ -‬ﻣﺎ ﻳﻔﻬﻢ ﻣﻨﻪ‪.‬‬
‫‪ -‬ﻣﺎ ﻳﻘﺘﻀﻴﻪ‪.‬‬
‫ﻳﺼﻨ‪‬ﻒ ﺿﻤﻦ ﻣﺎ ﻳﺆﺩ‪‬ﻱ ﺇﻟﻴﻪ ﻋﻼﻗﺎﺕ ﺍﻻﺳﺘﻠﺰﺍﻡ ﻭﺍﻟﺘﻨﺎﻗﺾ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﻣﻨﻄﻘﻴﺔ‪ ،‬ﺣﻴﺚ‬
‫ﺇﻧ‪‬ﻪ ﻻ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺆﻛﹼﺪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻣﻠﻔﻮﻇﲔ ﻣﺘﻨﺎﻗﻀﲔ‪ ،‬ﻛﻤﺎ ﻻ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻨﻔﻲ ﻛﺬﻟﻚ‬
‫ﻣﺎ ﻳﺴﺘﻠﺰﻣﻪ ﺇﺧﺒﺎﺭ ﻣﺎ ﻣﻨﻄﻘﻴﺎ‪ ،‬ﻛﺄﻥ ﻧﻘﻮﻝ ﻣﺜﻼ‪ :‬ﻛ ﹼﻞ ﺍﻟﻨﺎﺱ ﻳﻌﻤﻠﻮﻥ‪ ،‬ﻭﻓﻘﻂ ﺑﻌﻀﻬﻢ ﻳﻌﻤﻞ‪.‬‬
‫ﻭﻳﻀﻊ ﺃﻭﺳﱳ ﺿﻤﻦ ﻣﺎ ﻳﻔﻬﻢ ﻣﻨﻪ ﺍﻻﺳﺘﻠﺰﺍﻡ ﺍﳌﺴﻤ‪‬ﻰ ﺍﺳﺘﻠﺰﺍﻡ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﺳﺘﻠﺰﺍﻡ‬
‫ﺍﳌﺼﺪﺍﻗﻴ‪‬ﺔ‪ ،‬ﻭﻫﻮ ﺷﺮﻁ ﺃﺳﺎﺳﻲ ﻟﻨﺠﺎﺡ ﺍﻹﺧﺒﺎﺭ‪ ،‬ﺃﻥ ﻧﺜﺒﺖ ﻫﻮ ﺃﻥ ﻳﻔﻬﻢ ﻣﻨﻚ ﺃﻧ‪‬ﻚ ﺗﺆﻣﻦ ﲟﺎ‬
‫ﺗﻘﻮﻟﻪ‪ .‬ﻭﻳﻀﻊ ﺍﺳﺘﻠﺰﺍﻡ ﺍﻟﻮﺟﻮﺩ ﺿﻤﻦ ﻣﺎ ﻳﻘﺘﻀﻴﻪ‪ ،‬ﻓﺄﻥ ﺗﻘﻮﻝ‪ :‬ﺇ ﹼﻥ ﺃﻃﻔﺎﻝ ﺯﻳﺪ ﻛﻠﹼﻬﻚ ﳒﺒﺎﺀ‬
‫ﻳﻘﺘﻀﻲ ﺃ ﹼﻥ ﻟﺰﻳﺪ ﺃﻃﻔﺎﻻ‪.‬‬
‫ﻭﻋﻠﻰ ﺇﺛﺮ ﺃﻭﺳﱳ ﺍﻋﺘﱪ ﺳﻮﺭﻝ ﺍﻟﻀﻤﲏ ﺍﻟﺸﺮﻁ ﺍﻷﺳﺎﺳﻲ ﻭﺍﻟﺴﻴﺎﻗﻲ ﻟﻨﺠﺎﺡ ﺍﻟﻌﻤﻞ‬
‫ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻏﲑ ﺃ ﹼﻥ ﻣﺎ ﻳﻼﺣﻆ ﻋﻠﻰ ﺗﺼﻮ‪‬ﺭ ﺳﻮﺭﻝ ﺃﻧ‪‬ﻪ ﻳﺴﻤ‪‬ﻲ ﺍﻟﻀﻤﲏ ﻣﻔﻬﻮﻣﺎ)‪ ،(2‬ﻭﻟﻌ ﹼﻞ ﻫﺬﺍ‬
‫ﺍﻻﺻﻄﻼﺡ ﻳﺸﻤﻞ ﻣﺎ ﻳﺴﻤ‪‬ﻴﻪ ﺃﻭﺳﱳ ﻣﺎ ﻳﻔﻬﻢ ﻣﻨﻪ‪ .‬ﺃﻣ‪‬ﺎ ﺍﻟﻠﺴﺎﱐ ﺍﻟﻔﺮﻧﺴﻲ ﺩﻳﻜﺮﻭ ﻓﺎﻟﻀﻤﲏ‬
‫)‪(3‬‬
‫ﻋﻨﺪﻩ ﻳﺸﻤﻞ ﺻﻨﻔﲔ‪:‬‬
‫‪-‬ﺍﻷﻭ‪‬ﻝ ﺍﻻﻗﺘﻀﺎﺀ ‪ Présupposition‬ﻭﻫﻮ ﻗﺮﻳﺐ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺴﺘﻌﻤﻠﻪ ﻓﻴﻪ ﺃﻭﺳﱳ ﺇﺫ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻣﻦ ﺃﻭﺳﱳ ﺇﱃ ﻏﻮﻓﻤﺎﻥ‪ ،‬ﻓﻴﻠﻴﺐ ﺑﻼﻧﺸﻴﻪ‪ ،‬ﺗﺮ‪:‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪ ،‬ﺩﺍﺭ ﺍﳊﻮﺍﺭ‪،‬ﻁ‪2007،1‬‬
‫ﺳﻮﺭﻳﺎ‪ ،‬ﺹ‪.145‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.147‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.165-164‬ﻭﻳﻨﻈﺮ ﺍﳌﻠﻔﻮﻇﻴﺔ‪ ،‬ﺟﺎﻥ ﺳﲑﻓﻮﱐ‪ ،‬ﺗﺮ‪:‬ﻗﺎﺳﻢ ﺍﳌﻘﺪﺍﺩ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﲢﺎﺩ‬
‫ﻛﺘﺎﺏ ﺍﻟﻌﺮﺏ‪ ،1998 ،‬ﺹ‪.112‬‬

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‫ﻳﻌﺘﱪﻩ ﻋﻤﻼ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻠﻐﻮﻳﺔ ﺫﺍ ﻗﻮﺓ ﻣﺘﻀﻤ‪‬ﻨﺔ ﰲ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ ﹼﻥ ﺍﻻﻗﺘﻀﺎﺀ ﻳﺘ ‪‬ﻢ‬
‫ﲟﺠﺮ‪‬ﺩ ﺃﺧﺬ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﰲ ﺃﻭﺳﱳ ﻭ ﺳﻮﺭﻝ ﺟﻌﻼ ﻣﻦ ﺍﻻﻗﺘﻀﺎﺀ ﺷﺮﻃﺎ ﻣﻦ ﺷﺮﻭﻁ ﳒﺎﺡ‬
‫ﺍﻟﺘﻠﻔﹼﻆ‪.‬‬
‫‪-‬ﺍﻟﺜﺎﱐ ﺍﳌﻔﻬﻮﻡ ‪ Sous entendu‬ﻫﻮ ﻣﺎ ﻧﻘﻮﻟﻪ ﺯﺍﺋﺪﺍ ﻋﻦ ﺍﳌﻠﻔﻮﻅ‪ ،‬ﻭﻧﺪﺭﻙ ﺫﻟﻚ ﻣﻦ‬
‫ﺧﻼﻝ ﺍﳉﻤﻠﺘﲔ ﺍﻵﺗﻴﺘﲔ‪:‬‬
‫)ﺃ(‪ -‬ﺃﻧﺎ ﳏﺘﺎﺝ ﺇﱃ ﺃﺩﺍﺓ ﺃﻓﺘﺢ ‪‬ﺎ ﻫﺬﻩ ﺍﻟﻌﻠﺒﺔ‪.‬‬
‫)ﺏ(‪ -‬ﺳﻜﻴﲏ ﺍﻟﺴﻮﻳﺴﺮﻱ ﺍﻟﻈﺮﻳﻒ ﻻ ﻳﻔﻲ ﺑﺎﻟﻐﺮﺽ‪.‬‬
‫‪ -‬ﳒﺪ ﺃﻥ ﺍﳌﻘﺘﻀﻲ ﰲ )ﺏ( ‪:‬ﱄ ﺳﻜﲔ ﺳﻮﻳﺴﺮﻱ ﻇﺮﻳﻒ‪.‬‬
‫‪ -‬ﺃﻣ‪‬ﺎ ﺍﳌﻀﻤﺮ )ﺍﳌﻔﻬﻮﻡ( ﻣﻦ )ﺏ( ‪:‬ﻫﻞ ﺑﺈﻣﻜﺎﻧﻚ ﻣﺴﺎﻋﺪﰐ؟‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺗﺄﻛﹼﺪ ﻭﺗﺮﺳ‪‬ﺦ ﰲ ﻓﻜﺮ ﺩﻳﻜﺮﻭ ﺃ ﹼﻥ ﺍﳌﻘﺘﻀﻰ ﻛﺎﻻﺳﺘﻠﺰﺍﻡ ﺍﳌﻨﻄﻘﻲ‬
‫‪ Implication Logique‬ﻟﻪ ﻗﻮ‪‬ﺓ ﻣﻀﻤﻨﺔ ﰲ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻬﻮ ﻳﺪﺧﻞ ﻣﻌﻄﻴﺎﺕ ﺇﱃ‬
‫ﺍﻟﺘﺨﺎﻃﺐ ﰲ ﺿﺮﺏ ﻣﻦ ﺍﻟﻘﻮ‪‬ﺓ ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻰ ﺍﳌﺨﺎﻃﺐ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﳌﻀﻤﺮ ﺃﻭ ﺍﳌﻔﻬﻮﻡ ﻓﻬﻮ‬
‫ﻋﻤﻞ ﺃﻛﺜﺮ ﺿﻤﲏ ﻭﺗﺪﺍﻭﱄ‪ ،‬ﻫﻮ ﻣﺎ ﻧﻘﻮﻟﻪ ﺯﺍﺋﺪﺍ ﻋﻦ ﺍﳌﻠﻔﻮﻅ‪.‬‬
‫ﻭﺍﳌﻼﺣﻆ ﻋﻠﻰ ﺗﺼﻮ‪‬ﺭ ﺩﻳﻜﺮﻭ ﻫﻮ ﺇﺩﻣﺎﺝ ﺍﳌﻠﻔﻮﻅ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﺘﺪﺍﻭﱄ ﻭﺍﻋﺘﺒﺎﺭﻩ ﻣﺒﺪﺃ‬
‫ﻟﺘﺤﻴﲔ ﻭﺇﺑﺮﺍﺯ ﺍﳌﻌﲎ‪ ،‬ﻓﻬﻮ ﳊﻈﺔ ﺃﺧﺮﻯ ﳚﺐ ﺍﻋﺘﺒﺎﺭﻫﺎ ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﻜﻼﻡ ﺍﳌﻠﻔﻮﻅ ﻣﻦ‬
‫ﻃﺮﻑ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﻭﳍﺬﺍ ﺧﻀﻊ ﺍﳌﻠﻔﻮﻅ ﻋﻨﺪ ﺩﻳﻜﺮﻭ ﻟﻨﻈﺎﻡ ﻫﺮﻣﻨﻮﺗﻴﻜﻲ)‪ ،(1‬ﻓﺎﳌﻌﲎ ﺍﳌﻌﻄﻰ‬
‫ﳌﻔﻬﻮﻡ ﺗﻠﻔﻆ ﻫﻮ ﺍﻵﰐ‪ :‬ﺇﻧ‪‬ﻪ ﺍﳔﺮﺍﻁ ﺷﺨﺺ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﳌﺘﻠﻔﹼﻆ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﻤﻠﺔ‬
‫ﺍﳌﺴﺘﻌﻤﻠﺔ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﻘﺎﺭﺑﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻓﺮﺍﻧﺴﻮﺍﺯ ﺃﺭﻣﻴﻨﻜﻮ‪ ،‬ﺗﺮ‪:‬ﺳﻌﻴﺪ ﻋﻠﻮﺵ‪ ،‬ﺹ‪.58‬‬

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 ‫ﻭﻗﺪ ﳚﺪﺭ ﺇﱃ ﻣﺎ ﺃﺳﻠﻔﻨﺎ ﻣﻦ ﺍﺳﺘﻘﺮﺍﺀﺍﺕ ﺃﻥ ﻧﺮﺩﻑ ﺃ ﹼﻥ ﺍﻟﻀﻤﲏ ﻋﻨﺪ ﺟﺮﺍﻳﺲ ﺑﺎﳌﻔﻬﻮﻡ‬
‫ﺍﻟﺬﻱ ﺃﻋﻄﻲ ﺳﺎﺑﻘﺎ ﻫﻮ ﻣﺎ ﻗﺪ‪‬ﻣﻪ ﻟﻨﺎ ﺟﲑﻭﻟﺪ ﺻﺎﺩﻙ‪ ،‬ﻭﻟﻮ ﲡﺎﻭﺯﻧﺎ ﻫﺬﺍ ﺍﻷﺧﲑ ﺇﱃ ﻣﺎ ﹼﰎ‬
‫)‪(1‬‬
‫ﻋﺮﺿﻪ ﰲ ﺍﳊﻘﻞ ﺍﻟﺘﺪﺍﻭﱄ ‪-‬ﻋﻤﻮﻣﺎ‪ -‬ﻧﻠﻔﻲ ﺃ ﹼﻥ ﺍﻟﺘﻀﻤﲔ ﻋﻨﺪ ﺟﺮﺍﻳﺲ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫‪-‬ﺍﻷﻭ‪‬ﻝ ﺍﻟﺘﻀﻤﻴﻨﺎﺕ ﺍﻟﻌﺮﻓﻴﺔ ﺃﻭ ﺍﳌﻌﺠﻤﻴﺔ‪ :‬ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻠﻐﺔ ﻭﺍﳌﻌﺠﻢ؛ ﺃﻱ ﺇﱃ ﺍﻟﺪﻻﻻﺕ‬
‫ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﻜﻠﻤﺎﺕ‪ ،‬ﻓﻘﻮﻟﻨﺎ‪ :‬ﻋﺎﺋﺸﺔ ﺣﺎﻣﻞ ﻭﻳﻮﺳﻒ ﻣﺒﺘﻬﺞ‪ ،‬ﺗﺘﻀﻤﻦ‪:‬‬
‫‪-‬ﺇﻣ‪‬ﺎ ﻋﺎﺋﺸﺔ ﻏﲑ ﻣﺒﺘﻬﺠﺔ‪.‬‬
‫‪-‬ﺃﻭ ﺃ ﹼﻥ ﺍﳌﺘﻜﻠﹼﻢ ﻻ ﻳﺘﻮﻗﹼﻊ ﺃﻥ ﻳﻜﻮﻥ ﻳﻮﺳﻒ ﻣﺒﺘﻬﺠﺎ‪.‬‬
‫‪-‬ﺃﻭ ﺃ ﹼﻥ ﺍﳌﺘﻜﻠﹼﻢ ﺑﺪﻭﺭﻩ ﻏﲑ ﻣﺒﺘﻬﺞ‪.‬‬
‫ﻭﻳﺴﻤﺢ ﺍﻟﺴﻴﺎﻕ ﻭﺣﺪﻩ ﺑﺘﻌﻴﲔ ﺃﻱ ﺗﻀﻤﲔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻀﻤﻴﻨﺎﺕ ﺃﺻﺢ‪.‬‬
‫‪-‬ﺍﻟﺜﺎﱐ ﺗﻀﻤﻴﻨﺎﺕ ﺍﶈﺎﺩﺛﺔ ﺃﻭ ﺍﻟﺘﻀﻤﲔ ﺍﳋﻄﺎﰊ‪ :‬ﳜﻀﻊ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺑﻘﻮ‪‬ﺓ ﻟﻠﺴﻴﺎﻕ ﻭﻫﻮ‬
‫ﻳﻮﺟﺪ ﺧﺎﺭﺝ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﻘﻴﻢ ﺍﳊﻘﻴﻘﺔ ﻭﻻ ﺑﺸﻜﻞ ﺍﻟﻠﺴﺎﱐ‪ ،‬ﻭﻫﻮ ﻏﲑ ﻣﻨﻄﻘﻲ ﺑﻞ‬
‫ﺧﻄﺎﰊ ﻭﺳﻴﺎﻗﻲ‪ ،‬ﻳﻘﻮﻡ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻔﻜﺮ ﻓﻴﻪ ﺍﻧﻄﻼﻗﺎ ﳑ‪‬ﺎ ﻳﻘﺎﻝ ﻭﻣﻦ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻓﻴﻪ‬
‫ﻭﳝﻜﻦ ﺃﻥ ﳕﺜﹼﻞ ﳍﺬﺍ ﺍﻟﻨﻮﻉ ﺑﺮﺳﺎﻟﺔ ﻣﻮﺟ‪‬ﻬﺔ ﺇﱃ ﺃﺳﺘﺎﺫ ﻣﻦ ﻃﺎﻟﺐ‪ ،‬ﻳﻌﺮﻑ ﺑﺪﻗﺘﻪ ﻭﺧﻄﹼﻪ‬
‫ﺍﳉﻤﻴﻞ‪ ،‬ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻌ ‪‬ﺪ ﺗﻐﺮﻳﺮﺍ ﺑﺎﻷﺳﺘﺎﺫ ﺇﻟﹼﺎ ﺃﻧ‪‬ﻪ ﻻ ﻳﻌﲏ ﺍﻹﻓﻬﺎﻡ ﺩﻭﻥ ﺭﻏﺒﺔ ﰲ ﺗﺄﻛﻴﺪ ﺫﻟﻚ‬
‫ﻣﺒﺎﺷﺮﺓ ﺑﺄ ﹼﻥ ﻫﺬﺍ ﺍﻟﻄﺎﻟﺐ ﺑﺎﺣﺚ ﺿﻌﻴﻒ‪.‬‬
‫‪ -2‬ﺍﳌﻔﻬﻮﻡ ﺍﻟﻮﺿﻌﻲ ﻭﻏﲑ ﺍﻟﻮﺿﻌﻲ‪:‬‬
‫ﺍﳌﻔﻬﻮﻡ ﺑﺸﻘﻴﻪ ﺍﻟﻮﺿﻌﻲ ﻭﻏﲑ ﺍﻟﻮﺿﻌﻲ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﺘﻀﻤ‪‬ﻦ‪ ،‬ﻓﺎﻷﻭ‪‬ﻝ ﳓﺘﺎﺝ ﻹﺩﺭﺍﻛﻪ ﺇﱃ‬
‫ﺑﺴﻂ ﺗﺄﻣ‪‬ﻞ ﻭﺃﺻﻮﻝ ﺗﻌﺎﻭﻥ‪ ،‬ﻭﻫﻮ ﻗﺎﺑﻞ ﻟﻺﻟﻐﺎﺀ ﻭﻏﲑ ﻗﺎﺑﻞ ﻟﻼﻧﻔﻜﺎﻙ)‪ ،(1‬ﺃﻣ‪‬ﺎ ﻗﺒﻮﻟﻪ ﺍﻹﻟﻐـﺎﺀ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.55-54‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤ‪‬ﺪ ﻳﻮﻧﺲ ﻋﻠﻲ‪ ،‬ﺹ‪.44-43‬ﻭﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ‬
‫ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪ ،‬ﺻﻼﺡ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺹ‪.40-39-38‬‬

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 ‫ﳑﻜﻦ )ﺱ( ﻳﻨﺸﺄ ﻋﻨﻪ ﺍﳌﻔﻬﻮﻡ )ﻉ(‪ ،‬ﻭ )ﻉ( ﳝﻜﻦ ﺇﻟﻐﺎﺅﻩ ﻛﻤﺎ ﰲ )ﻥ(‪.‬‬
‫‪) -‬ﺱ(‪ :‬ﺍﻟﺮﻧﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﺃﺻﺪﺭﻫﺎ ﺍﻟﺒﺎﺹ‪.‬‬
‫‪) -‬ﻉ(‪ :‬ﺗﻌﲏ ﺃ ﹼﻥ ﺍﻟﺒﺎﺹ ﳑﺘﻠﺊ‪.‬‬
‫‪) -‬ﻥ(‪ :‬ﻟﻜﻨ‪‬ﻪ ﻟﻴﺲ ﳑﺘﻠﺌﺎ ﰲ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻋﺪﻡ ﻗﺒﻮﻟﻪ ﺍﻻﻧﻔﻜﺎﻙ ﻳﺮﺍﺩ ﺑﻪ ﺃ ﹼﻥ ﺗﻐﻴﲑ ﺍﳌﻠﻔﻮﻅ ﺍﻟﻠﺴﺎﱐ ﺑﺎﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ﺃﻭ ﺑﺎﻟﺘﺮﺍﺩﻑ ﻣﻊ‬
‫ﻋﺪﻡ ﺍﳌﺴﺎﺱ ﺑﺎﳌﻌﲎ ﻻ ﻳﺆﺩﻱ ﺇﱃ ﺇﻟﻐﺎﺀ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺘﺨﺎﻃﱯ؛ ﻻﺭﺗﺒﺎﻃﻪ ﺑﺎﳌﻌﲎ ﻭﻟﻴﺲ ﺑﺎﻟﻠﻔﻆ‬
‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﺧﺘﻼﻑ )ﺱ‪ (1‬ﻭ )ﻉ‪ (1‬ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻠﻔﻮﻅ ﺇﻟﹼﺎ ﺃﻧ‪‬ﻬﻤﺎ ﻳﺸﺘﺮﻛﺎﻥ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﳌﻔﻬﻮ ‪‬ﻡ‪.‬‬
‫‪) -‬ﺱ‪ :(1‬ﰲ ﺍﻟﻐﻨﻢ ﺍﻟﺴﺎﺋﻤﺔ ﺯﻛﺎﺓ‪.‬‬
‫‪) -‬ﻉ‪ :(1‬ﻟﻴﺲ ﰲ ﺍﻟﻐﻨﻢ ﺍﳌﻌﻠﻮﻓﺔ ﺯﻛﺎﺓ‪.‬‬
‫ﰲ ﺣﲔ ﳒﺪ ﺍﻟﺘﻀﻤﻦ ﻻ ﻳﻘﺒﻞ ﺍﻹﻟﻐﺎﺀ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﻟﻜﻲ ﻻ ﻳﻘﻊ ﰲ ﺍﻟﺘﻨﺎﻗﺾ‪.‬‬
‫‪) -‬ﺱ‪ :(2‬ﺍﺷﺘﺮﻳﺖ ﻫﺎﺗﻔﺎ‪.‬‬
‫‪) -‬ﻉ‪ :(2‬ﺍﺷﺘﺮﻳﺖ ﺁﻟﺔ‪.‬‬
‫‪) -‬ﻥ‪ :(2‬ﺍﺷﺘﺮﻳﺖ ﻫﺎﺗﻔﺎ‪ ،‬ﻟﻜﻦ ﻣﺎ ﺍﺷﺘﺮﻳﺖ ﺁﻟﺔ )ﺍﻟﺘﻨﺎﻗﺾ(‪.‬‬
‫ﻭﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺀ ﺍﳌﻔﺎﺭﻗﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺍﳌﻔﻬﻮﻡ ﻭﺍﻟﺘﻀﻤ‪‬ﻦ ﻧﻠﺤﻆ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﻣﻔﻬﻮﻣﲔ‪ ،‬ﺍﳌﻔﻬﻮﻡ‬
‫ﺍﻷﻭ‪‬ﻝ ﻭﺿﻌﻲ ﻻ ﻳﺴﺘﻨﺪ ﰲ ﺗﻔﺴﲑﻩ ﺇﱃ ﺃﺻﻮﻝ ﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﻣﻌﻨﺎﻩ ﻣﻔﻬﻮﻡ ﺩﻭﻥ ﺣﺎﺟﺔ‬
‫ﺇﱃ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﻫﻮ ﳜﺘﻠﻒ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ )ﺍﳌﻨﻄﻮﻕ( ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﻻ ﳛﺘﺎﺝ‬
‫ﻭﻻ ﻳﺴﺘﺪﻋﻲ ﺍﻟﻨﺴﺒﺔ ﺍﳋﺎﺭﺟﻴﺔ ﻟﻠﻘﻮﻟﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻨﺴﺒﺔ ﺍﻟﱵ ﻳﻌﻮ‪‬ﻝ ﻋﻠﻴﻬﺎ ﺍﳌﻨﻄﻮﻕ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺘﺨﺎﻃﱯ ﺍﻟﺬﻱ ﻳﺮﺗﻜﺰ ﻛﻠﹼﻴﺎ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻟﺘﻌﺎﻭﻥ ﻭﻋﻠﻰ‬
‫ﻣﺒﺪﺇ ﻗﻮﺍﻋﺪ ﺍﶈﺎﺩﺛﺔ ﻭﻣﺒﺪﺇ ﺍﻻﻗﺘﻀﺎﺀ‪ .‬ﻭﺟﻮﻫﺮ ﺍﳌﻔﺎﺭﻗﺔ ﺍﻟﻜﺎﺋﻦ ﺑﲔ ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ )ﺍﳌﻨﻄﻮﻕ(‬

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 ‫ﻭﺍﳌﻔﻬﻮﻡ ﻳﺘﻤﺜﹼﻞ ﰲ ﺍﳌﻮﺍﺿﻌﺔ ‪ Convention‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻻﺻﻄﻼﺡ ﰲ ﺷﻲﺀ ﺃ ﹼﻥ ﺍﻟﺒﻘﻊ ﺗﻌﲏ‬
‫ﺍﳊﺼﺒﺔ‪ ،‬ﻋﻠﻰ ﺣﲔ ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﺍﻟﺮﻧ‪‬ﺎﺕ ﺍﻟﺜﻼﺙ ﰲ ﺍﻟﺒﺎﺹ ﺗﻌﲏ ﺃ ﹼﻥ ﺍﻟﺒﺎﺹ ﳑﺘﻠﺊ ﻳﻌ ‪‬ﺪ ﻣﺴﺄﻟﺔ‬
‫ﺍﺻﻄﻼﺣﻴﺔ)‪ ،(1‬ﻭ‪‬ﺬﺍ ﺑﺎﻥ ﻭﲡﻠﹼﻰ ﺃ ﹼﻥ ﺟﺮﺍﻳﺲ ﻳﻨﻄﻠﻖ ﰲ ﺇﻋﻼﻥ ﺍﳌﻔﺎﺭﻗﺔ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﺘﻘﻠﻴﺪﻱ‬
‫ﺍﳊﺎﺻﻞ ﺑﲔ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻌﻼﻣﺎﺕ ﺍﻻﺻﻄﻼﺣﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﺬﻱ ﻧﺎﺩﻯ ﺑﻪ ﺃﻳﻀﺎ‬
‫ﺑﲑﺱ ﻭﺩﻱ ﺳﻮﺳﲑ ﻭﻏﲑﳘﺎ‪.‬‬
‫‪ -‬ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ )ﺍﻟﻄﺒﻴﻌﻲ(‪ :‬ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﲤﻠﻜﻪ ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﺍﻟﺪﺧﺎﻥ ﻳﺪ ﹼﻝ‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪.‬‬
‫‪ -‬ﺍﳌﻌﲎ ﻏﲑ ﺍﻟﻄﺒﻴﻌﻲ )ﺍﳌﻔﻬﻮﻡ(‪ :‬ﲤﻠﻜﻪ ﻛﻠﻤﺎﺗﻨﺎ ﻭﻋﺒﺎﺭﺍﺗﻨﺎ ﻭﺑﻌﺾ ﺃﻓﻌﺎﻟﻨﺎ ﻭﺇﳝﺎﺀﺍﺗﻨﺎ‪.‬‬
‫‪ -‬ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ ﻣﻠﺰﻡ؛ ﲟﻌﲎ ﺃﻧ‪‬ﻪ ﻳﻠﺰﻡ ﺍﳌﺘﻜﻠﹼﻢ ﲝﻘﻴﻘﺔ ﻭﺍﻗﻌﺔ ﻣﻌﻴ‪‬ﻨﺔ‪ ،‬ﻓﺄﻧﺖ ﺇﺫﺍ ﻗﻠﺖ ﻫﺬﻩ‬
‫ﺍﻟﺴﺤﺐ ﺍﻟﺴﻮﺩﺍﺀ ﺗﻌﲏ ﺍﳌﻄﺮ‪ ،‬ﺳﻮﻑ ﺗﻠﺰﻡ ﻧﻔﺴﻚ ﲝﻘﻴﻘﺔ ﻭﺍﻗﻌﺔ ﻭﻫﻲ ﺃ ﹼﻥ ﺍﻟﺴﻤﺎﺀ‬
‫ﺳﻮﻑ ﲤﻄﺮ‪.‬‬
‫‪ -‬ﺃﻣ‪‬ﺎ ﺍﳌﻌﲎ ﻏﲑ ﺍﻟﻄﺒﻴﻌﻲ )ﺍﳌﻔﻬﻮﻡ( ﻓﻠﻴﺲ ﻣﻠﺰﻣﺎ‪ ،‬ﻓﺈﺫﺍ ﻗﻠﺖ ﺃ ﹼﻥ ﺇﳝﺎﺀﺓ ﳏﻤ‪‬ﺪ ﺗﻌﲏ ﺃﻧ‪‬ﻪ ﰲ‬
‫ﺿﻴﻖ ﻣﻦ ﺃﻣﺮﻩ‪ ،‬ﻓﺈ ﹼﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﻳﻠﺰﻣﻚ ﺃﻥ ﻳﻜﻮﻥ ﳏﻤﺪ ﰲ ﺿﻴﻖ ﻣﻦ ﺃﻣﺮﻩ‬
‫ﺑﺎﻟﻔﻌﻞ‪.‬‬
‫‪ -‬ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ ﰲ ﺍﳉﻤﻠﺔ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺴﺒﺒﻴﺔ ﻭﻗﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﺔ‪.‬‬
‫‪ -‬ﺍﳌﻌﲎ ﻏﲑ ﺍﻟﻮﺿﻌﻲ )ﺍﳌﻔﻬﻮﻡ( ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻘﺼﺪ ﻭ ﺍﻻﺻﻄﻼﺡ‪.‬‬
‫ﻣﺒﺪﺃ ﺍﻟﺘﻌﺎﻭﻥ‪:‬‬
‫ﻳﻔﺘﺮﺽ ﺟﺮﺍﻳﺲ ﺃ ﹼﻥ ﺍﳌﺘﺨﺎﻃﺒﲔ ﺍﳌﺴﺎﳘﲔ ﰲ ﳏﺎﺩﺛﺔ ﻣﺸﺘﺮﻛﺔ ﳛﺘﺮﻣﻮﻥ ﻣﺒﺪﺃ ﺍﻟﺘﻌﺎﻭﻥ‬
‫ﻓﺎﳌﺸﺎﺭﻛﻮﻥ ﻳﺘﻮﻗﻌﻮﻥ ﺃﻥ ﻳﺴﺎﻫﻢ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﰲ ﺍﶈﺎﺩﺛﺔ ﺑﻜﻴﻔﻴﺔ ﻋﻘﻼﻧﻴﺔ ﻭﻣﺘﻌﺎﻭﻧﺔ‬
‫ﻟﺘﻴﺴﲑ ﺗﺄﻭﻳﻞ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﻳﻘﺘﺮﺡ ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺃﺭﺑﻊ ﻗﻮﺍﻋﺪ ﻣﺘﻔﺮ‪‬ﻋﺔ ﻣﻨﻪ‪ ،‬ﻻﺑ ‪‬ﺪ ﺃﻥ ﳛﺘﺮﻣﻬﺎ‬
‫ــــــــــ‬
‫)‪ (1‬ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪ ،‬ﺻﻼﺡ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺹ‪.49‬‬

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 ‫)‪(1‬‬
‫ﺍﳌﺘﺨﺎﻃﺒﻮﻥ ﻭﺃﻥ ﻳﺴﺘﻐﻠﻮﻫﺎ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ -1‬ﻗﺎﻋﺪﺓ ﺍﻟﻜﻢ‪:‬‬
‫ﺍﻟﱵ ﺗﻔﺘﺮﺽ ﺃﻥ ﺗﺘﻀﻤﻦ ﻣﺴﺎﳘﺔ ﺍﳌﺘﻜﻠﻢ ﺣﺪ‪‬ﺍ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻳﻌﺎﺩﻝ ﻣﺎ ﻫﻮ ﺿﺮﻭﺭﻱ ﰲ‬
‫ﺍﳌﻘﺎﻡ ﻭﻻ ﻳﺰﻳﺪ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﻻﻛﺘﻔﺎﺀ ﲟﺎ ﻳﻜﻔﻲ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﲟﺎ ﻳﺒﻠﻎ ﺍﳌﺮﺍﺩ ﺃﻣﺮ ﻣﻄﻠﻮﺏ‪.‬‬
‫‪ -2‬ﻗﺎﻋﺪﺓ ﺍﻟﻨﻮﻉ‪:‬‬
‫ﺍﻟﱵ ﺗﻔﺘﺮﺽ ﻧﺰﺍﻫﺔ ﺍﻟﻘﺎﺋﻞ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻜﺬﺏ‪ ،‬ﻭﺃﻥ ﳝﻠﻚ ﺍﳊﺠﺞ ﺍﻟﻜﺎﻓﻴﺔ ﻹﺛﺒﺎﺕ‬
‫ﻣﺎ ﻳﺜﺒﺘﻪ؛ ﺃﻱ ﺇ ﹼﻥ ﺍﺟﺘﻨﺎﺏ ﺍﻟﺘﻔﻮﻩ ﺑﺸﻲﺀ ﻣﻐﻠﻮﻁ ﻓﻴﻪ ﺃﻭ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﺩﻟﻴﻞ ﺇﺛﺒﺎﺕ ﻣﻦ‬
‫ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻹﳚﺎﰊ‪.‬‬
‫‪ -3‬ﻗﺎﻋﺪﺓ ﺍﻟﻌﻼﻗﺔ ﺃﻭ ﺍﳌﻨﺎﺳﺒﺔ‪:‬‬
‫ﺍﻟﱵ ﺗﻔﺮﺽ ﺃﻥ ﻳﻜﻮﻥ ﺣﺪﻳﺜﻨﺎ ﺩﺍﺧﻞ ﺍﳌﻮﺿﻮﻉ ﺫﺍ ﻋﻼﻗﺔ ﺑﺄﻗﻮﺍﻝ ﺍﻟﻘﺎﺋﻞ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺃﻗﻮﺍﻝ‬
‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺣﺪﻳﺚ ﻳﺘﻨﺎﺳﺐ ﻭﺳﻴﺎﻕ ﺍﳊﺎﻝ ﻻﺑ ‪‬ﺪ ﻣﻦ ﺗﻘﺪﱘ ﻛﻤ‪‬ﻴﺔ ﻣﻦ‬
‫ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﻄﻠﻮﺑﺔ ﺩﻭﻥ ﺇﺭﻫﺎﻕ ﺍﳌﺨﺎﻃﺐ ﲝﺸﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻟﺰﺍﺋﺪﺓ‪.‬‬
‫‪ -4‬ﻗﺎﻋﺪﺓ ﺍﻟﻜﻴﻒ‪:‬‬
‫ﺗﻌﲏ ﺃﻥ ﻧﻌﺒ‪‬ﺮ ﺑﻮﺿﻮﺡ ﻭﺑﻼ ﻟﺒﺲ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﻭﻧﻘﺪ‪‬ﻡ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺑﺘﺮﺗﻴﺐ ﻣﻔﻬﻮﻡ؛ ﺃﻱ‬
‫ﺍﻟﻔﺼﺎﺣﺔ ﻣﻊ ﺍﻹﳚﺎﺯ‪.‬‬
‫ﻗﻮﺍﻋﺪ ﺍﶈﺎﺩﺛﺔ‪:‬‬
‫ﲤﺘﺎﺯ ﻗﻮﺍﻋﺪ ﺍﶈﺎﺩﺛﺔ ﺑﺎﻟﺴﻤﺔ ﺍﻟﺘﻔﺴﲑﻳﺔ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﳎﺮ‪‬ﺩ ﺃﻧﺴﺎﻕ ﻭﻣﻌﺎﻳﲑ ﻳﻨﺒﻐﻲ‬
‫ﻟﻠﻤﺨﺎﻃﺒﲔ ﺍﺗﺒﺎﻋﻬﺎ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﲤﺜﹼﻞ ﻣﺎ ﻳﻨﺘﻈﺮﻭﻧﻪ ﻣﻦ ﳐﺎﻃﺒﻴﻬﻢ ﻓﻬﻲ ﻣﺒﺎﺩﺉ ﺗﺄﻭﻳﻞ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻛﻮ‪‬ﺎ ﻗﻮﺍﻋﺪ ﻣﻌﻴﺎﺭﻳﺔ ﺃﻭ ﻗﻮﺍﻋﺪ ﺳﻠﻮﻙ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺍﶈﺎﺩﺛﺔ ﻻ ﺗﺴﺘﻨﺪ ﺇﱃ ﳎﺮ‪‬ﺩ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﻟﻴﻮﻡ –ﻋﻠﻢ ﺟﺪﻳﺪ ﰲ ﺍﻟﺘﻮﺍﺻﻞ‪ ،-‬ﺁﻥ ﺭﻭﺑﻮﻝ ﻭﺟﺎﻙ ﻣﻮﺷﻼﺭ‪ ،‬ﺹ‪ .60-56-55‬ﻭﻳﻨﻈﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻣﻦ‬
‫ﺃﻭﺳﱳ ﺇﱃ ﻏﻮﻓﻤﺎﻥ‪ ،‬ﻓﻴﻠﻴﺐ ﺑﻼﻧﺸﻴﻪ‪ ،‬ﺗﺮ‪ :‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪ ،‬ﺹ‪ .85-84‬ﻭﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪،‬‬
‫ﺻﻼﺡ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺹ‪.87‬‬

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‫ﺍﻛﺘﺴﺎﺏ ﺣﺎﻻﺕ ﺫﻫﻨﻴﺔ ﺑﻞ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﻛﺬﻟﻚ ﻋﻠﻰ ﺇﺳﻨﺎﺩ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻻﺕ‪ ،‬ﺧﺼﻮﺻﺎ‬
‫)‪(1‬‬
‫ﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﻧﺴﺒﺔ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻗﺪ ﺃﻗﺮ ﺟﺮﺍﻳﺲ ﺑﻮﺟﻮﺩ ﻃﺮﻳﻘﺘﲔ ﻟﺘﺒﻠﻴﻎ ﺃﻛﺜﺮ ﳑ‪‬ﺎ ﻗﻴﻞ‪:‬‬
‫ﺃ‪-‬ﻃﺮﻳﻘﺔ ﺗﻮﺍﺿﻌﻴﺔ‪ :‬ﺗﺴﺘﺪﻋﻲ ﺍﺳﺘﻠﺰﺍﻣﺎ ﺗﻮﺍﺿﻌﻴﺎ )ﺍﳌﻔﻬﻮﻡ ﺍﻟﻮﺿﻌﻲ(‪.‬‬
‫ﺏ‪-‬ﻃﺮﻳﻘﺔ ﺍﶈﺎﺩﺛﺔ )ﻏﲑ ﻭﺿﻌﻴﺔ(‪ :‬ﺗﺴﺘﺪﻋﻲ ﺍﺳﺘﻠﺰﺍﻡ ﳏﺎﺩﺛﻴﺎ ﺃﻭ ﲣﺎﻃﺒﻴﺎ )ﺍﳌﻔﻬﻮﻡ ﻏﲑ‬
‫ﺍﻟﻮﺿﻌﻲ(‪.‬‬
‫ﻭﻗﺪ ﻭﺿ‪‬ﺢ ﺟﺮﺍﻳﺲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ ﺑﺈﺟﺮﺍﺀ ﺗﻄﺒﻴﻘﻲ ﺍﻓﺘﺮﺍﺿﻲ ﻧﺼ‪‬ﻪ‪ ،‬ﻧﻔﺘﺮﺽ ﺃ ﹼﻥ ﺟﺎﻙ‬
‫ﻳﻌﺘﻘﺪ ﺃ ﹼﻥ ﺍﻹﳒﻠﻴﺰ ﺷﺠﻌﺎﻥ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻳﺮﻳﺪ ﺗﺒﻠﻴﻎ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺇﱃ ﺑﻮﻝ‪ ،‬ﳝﻜﻨﻪ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ‬
‫)‪(2‬‬
‫ﺛﻼﺛﺔ ﻃﺮﻕ‪:‬‬
‫‪ -1‬ﺍﻹﳒﻠﻴﺰ ﺷﺠﻌﺎﻥ‪.‬‬
‫‪ -2‬ﺟﻮﻥ ﺇﳒﻠﻴﺰﻱ ﺇﺫﻥ ﻫﻮ ﺷﺠﺎﻉ‪.‬‬
‫‪ -3‬ﺟﻮﻥ ﺇﳒﻠﻴﺰﻱ ‪ ...‬ﺇﻧ‪‬ﻪ ﺷﺠﺎﻉ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺗﺴﺘﻮﰲ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﻮﺍﺿﻌﻴﺔ ﻟﻠﺠﻤﻠﺔ ﺗﺄﻭﻳﻞ ﺍﻟﻘﻮﻝ ﻓﻼ ﻳﻮﺟﺪ ﺍﺳﺘﻠﺰﺍﻡ ﺧﻄﺎﰊ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻳﺒﻠﹼﻎ ﺟﺎﻙ ﺃﻛﺜﺮ ﳑﺎ ﻳﻘﻮﻟﻪ‪ ،‬ﻓﻬﻮ ﲟﺎ ﺃﻧ‪‬ﻪ ﻳﻘﻮﻟﻚ ﺇ ﹼﻥ ﺟﻮﻥ ﺇﳒﻠﻴﺰﻱ ﻭﺇﻧ‪‬ﻪ ﺷﺠﺎﻉ‬
‫ﻳﺒﻠﹼﻎ ﺇﻧ‪‬ﻪ ﺷﺠﺎﻉ ﻷﻧ‪‬ﻪ ﺇﳒﻠﻴﺰﻱ‪ ،‬ﻓﺎﻹﳒﻠﻴﺰ ﺇﺫﻥ ﺷﺠﻌﺎﻥ‪ ،‬ﻭﺗﺒﻌﺎ ﻟﺬﻟﻚ ﻳﻮﺟﺪ ﺍﺳﺘﻠﺰﺍﻡ ﺧﻄﺎﰊ‬
‫ﺇﻟﹼﺎ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻻﺳﺘﻠﺰﻡ ﻧﺘﻴﺠﺔ ﺗﻮﻟﹼﺪﻩ ﺑﻜﻴﻔﻴﺔ ﺗﻮﺍﺿﻌﻴﺔ ﺑﻮﺟﻮﺩ ﺍﻟﺮﺍﺑﻂ ﺇﺫﻥ ﻋ ‪‬ﺪ ﺍﺳﺘﻠﺰﺍﻣﺎ‬
‫ﺗﻮﺍﺿﻌﻴﺎ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﺛﺔ‪ :‬ﺷﺄ‪‬ﺎ ﺷﺄﻥ ﺍﻟﺜﺎﻧﻴﺔ ﺫﻟﻚ ﺃ ﹼﻥ ﺟﺎﻙ ﻳﺒﻠﹼﻎ ﺃﻛﺜﺮ ﳑ‪‬ﺎ ﻳﻘﻮﻝ‪ ،‬ﲟﺎ ﺃﻧ‪‬ﻪ ﻳﻘﻮﻝ ﳎﺪ‪‬ﺩﺍ‪ :‬ﺇ ﹼﻥ‬
‫ﺟﻮﻥ ﺇﳒﻠﻴﺰﻱ ﻭﺇﻧ‪‬ﻪ ﺷﺠﺎﻉ‪ ،‬ﰲ ﺣﲔ ﻳﺒﻠﹼﻎ ﺃ ﹼﻥ ﺟﻮﻥ ﺷﺠﺎﻉ ﻷﻧ‪‬ﻪ ﺇﳒﻠﻴﺰﻱ‪ ،‬ﻓﺎﻹﳒﻠﻴﺰ ﺷﺠﻌﺎﻥ‬
‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﲣﺎﻟﻒ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔﻥ ﺣﻴﺚ ﺇ ﹼﻥ ﺍﻻﺳﺘﻠﺰﺍﻡ ﺍﳋﻄﺎﰊ ﻓﻴﻬﺎ –ﺇﻥ ﻭﺟﺪ‪ -‬ﱂ‬
‫ﻳﻨﺸﺄ ﺗﻮﺍﺿﻌﻴﺎ ﺑﻔﻀﻞ ﻛﻠﻤﺔ ﻣﺜﻞ )ﺇﺫﻥ(‪ ،‬ﻭﻫﻜﺬﺍ ﺗﺘﺒﻴ‪‬ﻦ ﻗﻮﺍﻋﺪ ﺍﶈﺎﺩﺛﺔ ﻭﻛﻴﻔﻴﺔ ﺍﺳﺘﻐﻼﳍﺎ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﻟﻴﻮﻡ –ﻋﻠﻢ ﺟﺪﻳﺪ ﰲ ﺍﻟﺘﻮﺍﺻﻞ‪ ،-‬ﺁﻥ ﺭﻭﺑﻮﻝ ﻭﺟﺎﻙ ﻣﻮﺷﻼﺭ‪ ،‬ﺹ ‪.56‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.58-57-56‬‬

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 ‫ﺍﻻﻗﺘﻀﺎﺀ‪:‬‬
‫ﻣﺎ ﻳﺴﺘﻮﻗﻒ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻠﺴﺎﱐ ﻭﻫﻮ ﻳﺴﺘﻌﺮﺽ ﺗﺼﻮ‪‬ﺭ ﺟﺮﺍﻳﺲ ﻣﺒﺪﺃ ﺍﻻﻗﺘﻀﺎﺀ ﺍﻟﺬﻱ ﻳﺘﻨﺎﺹ‬
‫ﻛﻠﻴﺔ ﻭﺍﻟﻄﺮﺡ ﺍﻷﺻﻮﱄ‪ ،‬ﺇﺫ ﻣﻨﺤﻪ ﺍﳌﻔﻬﻮﻡ ﺫﺍﺗﻪ ﺍﳌﻌﺒ‪‬ﺮ ﻋﻨﻪ ﻭﺍﳌﺘﻮﻃﹼﻦ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺻﻮﻟﻴﺔ‬
‫ﺣﻴﺚ ﻋﺪ‪‬ﻩ ﻋﻤﻞ ﺍﳌﻌﲎ ﻭﻟﺰﻭﻡ ﺷﻲﺀ ﻋﻦ ﻃﺮﻳﻖ ﻗﻮﻝ ﺷﻲﺀ ﺁﺧﺮ‪" ،‬ﺇﻧ‪‬ﻪ ﺷﻲﺀ ﻳﻌﻨﻴﻪ ﺍﳌﺘﻜﻠﹼﻢ‬
‫ﻭﻳﻮﺣﻲ ﺑﻪ ﻭﻳﻘﺘﺮﺣﻪ ﻭﻻ ﻳﻜﻮﻥ ﺟﺰﺀﺍ ﳑ‪‬ﺎ ﺗﻌﻨﻴﻪ ﺍﳉﻤﻠﺔ ﺑﺼﻮﺭﺓ ﺣﺮﻓﻴﺔ")‪.(1‬‬
‫ﻭﺍﻟﺬﻱ ﻋﻨﺎﻩ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺑﺎﻟﻀﺒﻂ ﺍﻗﺘﻀﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ؛ ﻷﻧ‪‬ﻪ ﳝﻴ‪‬ﺰ ﻭﻳﻔﺮ‪‬ﻕ ﺑﲔ ﺃﻧﻮﺍﻉ ﺍﻻﻗﺘﻀﺎﺀ‬
‫ﺗﺎﺭﺓ ﻳﻔﺮ‪‬ﻕ ﺑﲔ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﳌﺘﻜﻠﹼﻢ ﻭﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺗﺎﺭﺓ ﺃﺧﺮﻯ ﻳﻔﺮ‪‬ﻕ ﺑﲔ ﺍﻻﻗﺘﻀﺎﺀ‬
‫ﺍﻻﺗﻔﺎﻗﻲ ﻭﺍﻻﻗﺘﻀﺎﺀ ﺍﻟﺘﺨﺎﻃﱯ‪ .‬ﺃﻣ‪‬ﺎ ﺍﻗﺘﻀﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﻓﻴﻌﲏ ﺑﻪ ﻣﺎ ﻳﻘﺼﺪﻩ ﺍﳌﺘﻜﻠﹼﻢ ﻭﻻ ﳝﺜﹼﻞ ﺟﺰﺀﺍ‬
‫ﻣﻦ ﺍﳌﻌﲎ ﺍﳊﺮﰲ )ﺍﻟﻮﺿﻌﻲ( ﻟﻠﺠﻤﻠﺔ؛ ﺃﻱ ﺇﻧ‪‬ﻪ ﺍﳌﻌﲎ ﻏﲑ ﺍﳌﺒﺎﺷﺮ ﺍﻟﺬﻱ ﻳﻮ ‪‬ﺩ ﺍﳌﺘﻜﻠﹼﻢ ﺇﻳﺼﺎﻟﻪ‬
‫ﻟﻠﻤﺘﻠﻘﹼﻲ)‪.(2‬‬
‫‪-‬ﺍﻟﻔﺘﺎﺓ )ﺃ(‪ :‬ﻫﻞ ﺗﺴﺘﻄﻴﻌﲔ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺣﺪﻳﻘﺔ ﺍﳊﻴﻮﺍﻥ؟‪.‬‬
‫‪-‬ﺍﻟﻔﺘﺎﺓ )ﺏ(‪ :‬ﻳﺘﻌﻴ‪‬ﻦ ﻋﻠ ‪‬ﻲ ﺃﻥ ﺍﺳﺘﺬﻛﺮ ﺩﺭﻭﺳﻲ‪.‬‬
‫ﺇ ﹼﻥ ﺟﻮﺍﺏ )ﺏ( ﻳﻘﺘﻀﻲ ﺃﻧ‪‬ﻬﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺬﻫﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ‬
‫ﻣﻨﻄﻮﻕ ﺍﳉﻤﻠﺔ )ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ( ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻣﻌﲎ ﺇﺿﺎﰲ ﻣﺮﺍﺩ ﻟﻠﻤﺘﻜﻠﹼﻢ ﻭﻣﻘﺼﻮﺩ‪ .‬ﰲ ﺣﲔ‬
‫ﺍﻗﺘﻀﺎﺀ ﺍﳉﻤﻠﺔ ﻫﻮ ﺷﻲﺀ ﻳﻠﺰﻡ ﻋﻨﻬﺎ‪ ،‬ﻟﻴﺲ ﺑﺎﳌﻌﲎ ﺍﳌﻨﻄﻘﻲ ﺍﻟﺪﻗﻴﻖ؛ ﻷ ﹼﻥ ﺍﻻﻗﺘﻀﺎﺀ ﺷﻲﺀ ﻻ‬
‫ﺗﻘﺮ‪‬ﺭﻩ ﺍﳉﻤﻠﺔ ﺗﻘﺮﻳﺮﺍ ﻭﺍﺿﺤﺎ ﻭﻟﻜﻨ‪‬ﻬﺎ ﺗﻮﺣﻲ ﺑﻪ ﻓﻘﻂ)‪ ،(3‬ﻓﻘﻮﻝ )ﺱ(‪ :‬ﺃﲪﺪ ﻣﺮﻳﺾ ﻳﺴﺘﻠﺰﻡ‬
‫ﻗﻮﻝ )ﻉ( ‪ :‬ﻳﺘﻌﻴ‪‬ﻦ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﺮﻳﺢ‪ ،‬ﻓﺎﳉﻤﻠﺔ ﺍﻷﻭﱃ ﺗﻘﺘﻀﻲ ﺍﻟﺜﺎﻧﻴﺔ؛ ﺇﻟﹼﺎ ﺃ ﹼﻥ ﺍﳌﺘﻜﻠﹼﻢ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺍﻷﻭﱃ ﺍﺳﺘﻌﻤﺎﻻ ﻣﻼﺋﻤﺎ ﺩﻭﻥ ﺃﻥ ﻳﻘﺘﻀﻲ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪ ،‬ﺻﻼﺡ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺹ‪.78‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.80-79‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.80‬‬

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 ‫ﻭﻫﺬﺍ ﳚﺮ‪‬ﻧﺎ ﺇﱃ ﺍﻟﺘﺬﻛﲑ ﺑﺎﻟﻔﺮﻕ ﺍﻟﻜﺎﺋﻦ ﺑﲔ ﺍﻟﺘﻀﻤﲔ ‪ Implicature‬ﻭﺍﻻﻗﺘﻀــﺎﺀ‬
‫‪ Présupposition‬ﻛﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻀﻤﻴﻨﻴﺔ ﺑﲔ ﻣﻠﻔﻮﻇﲔ ﺗﻌﲏ ﺃﻧ‪‬ﻪ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ﺗﺄﻛﻴﺪ‬
‫ﺍﻷﻭ‪‬ﻝ ﻭﺇﻧﻜﺎﺭ ﺍﻟﺜﺎﱐ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻌﻼﻗﺔ ﺍﻻﻗﺘﻀﺎﺋﻴﺔ ﺑﲔ ﻣﻠﻔﻮﻇﲔ ﺗﻌﲏ ﺃ ﹼﻥ ﺻﺪﻕ ﺍﻷﺧﲑ ﺷﺮﻁ‬
‫ﻟﺼﺪﻕ ﺍﻷﻭ‪‬ﻝ)‪.(1‬‬
‫ﺃﻣ‪‬ﺎ ﻋﻦ ﺍﻟﻔﺮﻕ ﺍﳊﺎﺻﻞ ﺑﲔ ﺍﻻﻗﺘﻀﺎﺀ ﺍﻻﺗﻔﺎﻗﻲ ﻭﺍﻻﻗﺘﻀﺎﺀ ﺍﻟﺘﺨﺎﻃﱯ ﻓﻴﻜﻤﻦ ﰲ ﺃ ﹼﻥ ﺍﻷﻭ‪‬ﻝ‬
‫ﻳﺘﻮﻟﹼﺪ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻌﲎ ﺍﻻﺗﻔﺎﻗﻲ ﻟﻠﻜﻠﻤﺎﺕ ﺍﳌﻨﻄﻮﻗﺔ‪ ،‬ﻣﺜﻞ ﻛﻠﻤﺔ "ﻟﻜﻦ" ﺃﻭ ﺍﻟﺘﻌﺒﲑ "ﻣﻦ ﹼﰒ"‬
‫ﻭﻻ ﻳﺘﻄﻠﹼﺐ ﻓﻬﻤﻪ ﺍﺳﺘﺪﻻﻻ ﻋﻘﻠﻴﺎ ﻭﺇﻧ‪‬ﻤﺎ ﻳﻔﻬﻢ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻻﻗﺘﻀﺎﺀ ﺍﻟﺜﺎﱐ ﻓﻴﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺨﺎﻃﱯ ﻛﻤﺎ ﰲ ﺍﳌﺜﺎﻝ ﺍﳋﺎﺹ ﺑﺎﻗﺘﻀﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺍﻗﺘﻀﺎﺀ ﲣﺎﻃﱯ ﻳﺪﺭﻛﻪ‬
‫ﺍﳌﺨﺎﻃﹶﺐ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﻌﻘﻠﻲ ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﺨﺎﻃﺐ‪.‬‬
‫ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ‪:‬‬
‫ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻫﻮ ﺗﻔﺮﻳﻖ ﻳﺴﺘﻨﺪ ﺇﱃ ﻋﻨﺼﺮ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﲟﻌﲎ ﺃ ﹼﻥ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺘﺨﺎﻃﱯ ﺍﻟﻌﺎﻡ‬
‫ﻳﺴﺘﻨﺒﻂ ﻭﻳﺪﺭﻙ ﺩﻭﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺇﻋﻤﺎﻝ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﰲ ﺣﲔ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺘﺨﺎﻃﱯ ﺍﳋﺎﺹ‬
‫ﻹﺩﺭﺍﻛﻪ ﻻﺑ ‪‬ﺪ ﻣﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﺴﻴﺎﻕ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪:‬‬
‫‪ -‬ﺳﻌﻴﺪ ﻳﻘﺎﺑﻞ ﺍﻣﺮﺃﺓ ﻫﺬﺍ ﺍﳌﺴﺎﺀ‪.‬‬
‫‪ -‬ﺍﳌﻔﻬﻮﻡ ﺍﻟﻌﺎﻡ‪ :‬ﻣﻦ ﻳﺴﺘﺨﺪﻡ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻳﻔﻬﻢ ﻣﻨﻪ ﻋﺎﺩﺓ ﺃ ﹼﻥ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻗﻮﺑﻠﺖ ﺇﻧ‪‬ﻤﺎ‬
‫ﻫﻲ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ ﺃﺟﻨﺒﻴﺔ ﻋﻨﻪ؛ ﺃﻱ ﺇﻧ‪‬ﻬﺎ ﻟﻴﺴﺖ ﺯﻭﺟﺘﻪ ﻭﻻ ﺃﻣ‪‬ﻪ‪ ...‬ﻭﻫﺬﺍ ﺍﳌﺴﻜﻮﺕ‬
‫ﻋﻨﻪ ﺍﻧﻀﻮﻯ ﲢﺖ ﻣﻔﻬﻮﻡ ﻋﺎﻡ‪ ،‬ﻭﰲ ﺣﺎﻟﺔ ﻣﺎ ﹼﰎ ﺗﻌﻴﻴﻨﻪ ﻳﺘ ‪‬ﻢ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻌﺎﻡ‬
‫ﺇﱃ ﺍﳌﻔﻬﻮﻡ ﺍﳋﺎﺹ)‪.(2‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳊﻮﺍﺭ ﻭﺧﺼﺎﺋﺺ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﺘﻮﺍﺻﻠﻲ –ﺩﺭﺍﺳﺔ ﺗﻄﺒﻴﻘﻴﺔ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،-‬ﳏﻤﺪ ﻧﻈﻴﻒ‪ ،‬ﺇﻓﺮﻳﻘﻴﺎ‬
‫ﺍﻟﺸﺮﻕ‪ ،‬ﺍﳌﻐﺮﺏ‪ ،‬ﻁ‪ ،2010‬ﺹ‪.45‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ ﻋﻠﻲ‪ ،‬ﺹ‪.51‬‬

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‫ﻭﻫﻜﺬﺍ ﺍﺳﺘﻄﺎﻉ ﺟﺮﺍﻳﺲ ﺑﺎﻗﺘﺪﺍﺭ ﺃﻥ ﳝﺪ‪‬ﻧﺎ ﺑﺘﺼﻨﻴﻒ ﳛﺎﻛﻲ ﰲ ﳎﻤﻠﻪ ﻭﰲ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﻣﺎ‬
‫ﻋﺮﺿﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﳌﺘﻜﻠﹼﻤﻮﻥ ﻋﻨﺪ ﺍﺳﺘﻨﻄﺎﻗﻬﻢ ﻟﻠﻨﺼﻮﺹ‪ ،‬ﻭﻟﻌ ﹼﻞ ﻣﻦ ﺧﻼﻝ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ‬
‫ﺍﻟﺘﺠﺮﺑﺘﲔ ﻭﺍﳌﻘﺘﺮﺣﲔ ﳝﻜﻦ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﺗﺼﻨﻴﻒ ﻣﻮﻟﹼﺪ ﻳﱰﻉ ﳓﻮ ﻓﺼﻞ ﺍﳌﻌﺎﱐ ﺍﳌﺪﺭﻛﺔ ﻣﻦ‬
‫ﲎ ﲢﻘﻴﻖ ﻣﺪ ﻭﺗﻮﺍﺻﻞ ﺳﻠﻴﻢ ﻭﻣﺴﺘﻘﻴﻢ ﻣﻊ‬
‫ﺍﻟﻨﺺ ﻋﻦ ﺍﳌﻌﺎﱐ ﺍﳌﻘﺼﻮﺩﺓ ﻟﻠﻤﺘﻜﻠﹼﻢ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺘﺴ ‪‬‬
‫ﺃﻱ ﻧﺺ ﺃﻭ ﺭﺳﺎﻟﺔ ﻋﻼﻣﺎﺗﻴﺔ‪.‬‬
‫ﺍﻟﺘﺼﻨﻴﻒ ﺍﻷﺻﻮﱄ ﺍﻟﻠﺴﺎﱐ ﺍﳌﻘﺘﺮﺡ‪:‬‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻳﻨﺒﻐﻲ ﺗﻮﺿﻴﺢ ﺷﻲﺀ ﻫﺎﻡ‪ ،‬ﻭﻫﻮ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﺡ ‪-‬ﺑﻮﺻﻔﻪ ﻣﻨﻬﺠﺎ‪ -‬ﻟﻴﺲ ﺑﺪﻋﺎ‬
‫ﻭﻻ ﻃﻌﻨﺎ ﰲ ﺍﳌﻮﺭﻭﺙ ﺍﻷﺻﻮﱄ ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺳﺒﻴﻞ ﻣﻘﺘﺪﻯ ﻭﳏﺘﺪﻯ‪ ،‬ﺣﻴﺚ ﺃﻟﻔﻴﻨﺎ ﻋﻠﻤﺎﺀﻧﺎ ﰲ‬
‫ﺍﻟﺘﺮﺍﺙ ﺩﺍﺋﻤﺎ ﻻ ﻳﻘﻨﻌﻮﻥ ﺑﺎﻟﺘﺼﻨﻴﻒ ﺍﻟﻘﺪﱘ ﻭﻳﺴﻌﻮﻥ ﺟﺎﻫﺪﻳﻦ ﻹﳚﺎﺩ ﺗﺼﻨﻴﻒ ﺟﺪﻳﺪ ﻳﺘﻤﺎﺷﻰ‬
‫ﻭﻣﻨﺤﺎﻫﻢ ﺍﻟﻔﻜﺮﻱ ‪،‬ﻭﺫﻟﻚ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﺎ ﹼﰎ ﻣﻼﺣﻈﺘﻪ ﻋﻠﻰ ﻛ ﹼﻞ ﺗﺼﻨﻴﻒ ﺗﻼ ﺗﺼﻨﻴﻒ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻛﺘﺼﻨﻴﻒ ﺃﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺍﻵﻣﺪﻱ‪ ،‬ﻭﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻭﺍﻟﻘﺮﺍﰲ ﻭﻋﻠﻤﺎﺀ‬
‫ﺍﳊﻨﻔﻴﺔ ﻭﻏﲑﻫﻢ ﻛﺜﲑ‪ ،‬ﺇﺫﻥ ﻻ ﻣﺮﺍﺀ ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﺡ ﺳﻨ‪‬ﺔ ﻣﺘ‪‬ﺒﻌﺔ‪.‬‬
‫ﹼﰒ ﻗﺪ ﺃﺷﺮﻧﺎ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﺸﺮﻭﻉ ﺍﻟﺬﻱ ﻳﺘﺒﻨ‪‬ﺎﻩ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﻳﺘﻤﺜﹼﻞ ﰲ‬
‫ﲢﻘﻴﻖ ﺍﻟﺘﻮﺃﻣﺔ ﺑﲔ ﻣﺮﺟﻌﻴﺘﲔ ﻓﻜﺮﻳﺘﲔ ﻣﺆﻃﹼﺮﺗﲔ‪ ،‬ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﺘﺮﺍﺛﻴﺔ ﺑﻜﻞ ﻣﺎ ﲢﻤﻠﻪ ﻣﻦ‬
‫ﻣﺎﺩﺓ ﻣﻌﺮﻓﻴﺔ ‪ ،‬ﻭﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻵﻧﻴﺔ ﺍﳌﺜﻘﻠﺔ ﺑﺎﳌﻨﺎﻫﺞ ﻭﻃﺮﻕ ﺇﺧﺼﺎﺏ ﺍﳌﻌﺮﻓﺔ ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﻔﻜﺮﻳﺔ ﳔﻠﺺ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﻌﲎ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪:‬‬
‫‪-‬ﺍﻟﻘﺴﻢ ﺍﻷﻭ‪‬ﻝ ﺍﳌﻨﻄﻮﻕ ﺍﻟﻨﺼﻲ‪ :‬ﻭﻫﻮ ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﰲ ﳏ ﹼﻞ ﺍﻟﻨﻄﻖ‪ ،‬ﻭﻳﺸﻤﻞ ﺩﻻﻟﺔ‬
‫ﺍﳌﻄﺎﺑﻘﺔ‪ ،‬ﻭﺩﻻﻟﺔ ﺍﻟﺘﻀﻤ‪‬ﻦ‪ ،‬ﻭﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ‪ .‬ﻭ ﹼﰎ ﺇﺩﺭﺍﺝ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ ﲢﺖ ﻫﺬﺍ ﺍﻟﻘﺴﻢ‬
‫ﻷﻧ‪‬ﻬﺎ ﻏﲑ ﻣﻘﺼﻮﺩﺓ ﻟﻠﻤﺘﻜﻠﹼﻢ‪.‬‬

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‫‪-‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﺍﳌﻨﻄﻮﻕ ﺍﳌﻘﺼﻮﺩ‪ :‬ﻭﻫﻮ ﻣﺎ ﱂ ﻳﻮﺿﻊ ﺍﻟﻠﻔﻆ ﻟﻪ ﻭﻛﺎﻥ ﻣﺮﺍﺩﺍ ﻟﻠﻤﺘﻜﻠﹼﻢ‬
‫ﻭﻳﺸﻤﻞ ﺍﻻﻗﺘﻀﺎﺀ ﻭﺍﻹﳝﺎﺀ‪.‬‬
‫‪-‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺘﺨﺎﻃﱯ‪ :‬ﻭﻫﻮ ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﻻ ﰲ ﳏ ﹼﻞ ﺍﻟﻨﻄﻖ‪ ،‬ﻭﻳﺸﻤﻞ‬
‫ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ ﻭﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪.‬‬
‫ﻭﺍﻷﺳﺎﺱ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻴﻪ ﰲ ﻋﺮﺽ ﻫﺬﻩ ﺍﻟﻘﺴﻤﺔ ﻳﺘﻤﺜﹼﻞ ﰲ ﺍﳌﻔﺎﺭﻗﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﻗﺼﺪ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﻭﻗﺼﺪ ﺍﳌﻌﺒ‪‬ﺮ‪ ،‬ﻓﻤﺎ ﹼﰎ ﺇﺩﺭﺍﻛﻪ ﻣﻦ ﺍﻟﻨﺺ ﺩﻭﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺇﻋﻤﺎﻝ ﻗﺼﺪ ﺍﳌﺘﻜﻠﹼﻢ ﻓﻬﻮ ﻣﺘﻌﻠﹼﻖ‬
‫ﺑﺎﻟﺒﺤﺚ ﺍﻟﺪﻻﱄ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺪﺭﻙ ﻣﻦ ﺍﻟﻨﺺ ﺑﻞ ﻳﻠﺰﻡ ﻓﻴﻪ ﺇﺭﺍﺩﺓ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﻓﻴﻠﺘﺤﻖ ﲟﺼﺎﻑ ﻋﻠﻢ‬
‫ﺍﻟﺘﺨﺎﻃﺐ‪.‬‬
‫ﻭﻟﻌ ﹼﻞ ﺍﻷﻣﺮ ﻳﺘ‪‬ﻀﺢ ﻣﻦ ﺧﻼﻝ ﺍﳌﺸﺠ‪‬ﺮ ﺍﻵﰐ‪:‬‬

‫ا 
‬

‫ا !م ا ‪GBR*1‬‬ ‫ا  ق ا (د‬ ‫ا  ق ا ‪G‬‬

‫&!م‬ ‫&!م‬ ‫ا?‪#‬ء‬ ‫ا‪21@-‬ء‬ ‫‪ ّ2‬ا?<رة‬ ‫&(‬

‫ا * ‬ ‫ا ا)(‬

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 ‫ﻧﻈﺮﻳﺎﺕ ﺍﳌﻌﲎ ﰲ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﻣﻘﺎﺭﺑﺔ ﻟﺴﺎﻧﻴﺔ ﺩﻻﻟﻴﺔ‪:‬‬
‫ﺳﻴﺘ ‪‬ﻢ ﺍﻟﺘﺮﻛﻴﺰ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻋﻠﻰ ﺛﻼﺙ ﻧﻈﺮﻳﺎﺕ ﺭﺋﻴﺴﺔ ﰲ ﺍﻟﺘﺒﺤﺜﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺼﻮ‪‬ﺭﻳﺔ‪،‬ﻭﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺷﺎﺭﻳﺔ ‪،‬ﻭﺍﻟﻨﻈﺮﻳﺔ ﺍﻻﲰﻴﺔ‪ ،‬ﻭﺳﻨﺤﺎﻭﻝ ﺗﻄﻌﻴﻢ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﺑﺎﻟﻨﺘﺎﺝ ﺍﻟﻠﺴﺎﱐ ﻭﺍﻟﺪﻻﱄ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ -1‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺼﻮ‪‬ﺭﻳﺔ ﺃﻭ ﺍﻟﻔﻜﺮﻳﺔ ﺃﻭ ﺍﻟﻌﻘﻠﻴﺔ‪:‬‬
‫ﹼﰎ ﺍﻹﺷﺎﺭﺓ ﺳﺎﺑﻘﺎ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﰲ ﻧﻈﺮ ﺩﻱ ﺳﻮﺳﲑ ﻻ ﲡﻤﻊ ﺍﲰﺎ ﺇﺯﺍﺀ ﻣﺴﻤﻰ‬
‫ﻭﻻ ﺗﺮﺑﻂ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻠﻔﻆ‪ ،‬ﺑﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﰲ ﻣﻮﺭﻭﺛﻪ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺜﻘﺎﰲ ﺗﺮﺑﻂ ﺗﺼﻮ‪‬ﺭﺍ‬
‫ﺑﺼﻮﺭﺓ ﲰﻌﻴﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﻤﻌﻴﺔ ﺻﻮﺗﺎ ﻣﺎﺩﻳﺎ‪-‬ﺃﻱ ﳏﺾ ﻓﻴﺰﻳﺎﺋﻲ ﺑﻞ ﻫﻲ ﺃﺛﺮ‬
‫ﺳﻴﻜﻮﻟﻮﺟﻲ ﻧﺎﺗﺞ ﻋﻦ ﺍﻟﺼﻮﺕ؛ ﺃﻱ ﺍﻟﺘﻤﺜﹼﻞ ﺍﻟﺬﻱ ﺗﻌﻄﻴﻪ ﺇﻳ‪‬ﺎﻧﺎ ﺣﻮﺍﺳﻨﺎﻥ ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﺴﻤﻌﻴﺔ‬
‫ﺇﺫﻥ ﻧﺎﲡﺔ ﻋﻦ ﺃﻋﻀﺎﺋﻨﺎ ﻭﻗﺪﺭﺍﺗﻨﺎ ﺍﳊﺴﻴﺔ‪ ،‬ﻓﺈﻥ ﺣﺪﺙ ﻭﲰ‪‬ﻴﺖ ﻣﺎﺩﻳﺔ ﻓﺈﻧ‪‬ﻤﺎ ﻗﺼﺪ ﺍﳌﻌﲎ ﺍﻟﺬﻱ‬
‫ﻋﺮﻓﻨﺎﻩ ‪‬ﺎ ﰲ ﻣﻘﺎﺑﻞ ﺣﺪ ﺁﺧﺮ ﻫﻮ ﺍﻟﺘﺪﺍﻋﻲ )ﻭﺣﺪﺍﺕ ﺍﻟﺒﻨﺎﺀ ﻟﻠﻌﻘﻞ( )‪.(1‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻌﺮﰲ ﺍﻟﺬﻱ ﳌﺴﻨﺎﻩ ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻣﺔ ﹼﰎ ﺗﺒﺼ‪‬ﺮﻩ ﰲ ﺍﻟﺘﺒﺤ‪‬ﺚ ﺍﻟﻔﻠﺴﻔﻲ‬
‫ﻭﺍﻷﺻﻮﱄ ﺍﳌﻮﺭﻭﺙ‪ ،‬ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﺑﻦ ﺳﻴﻨﺎ ﺇﺩﺭﺍﻛﺎ ﺗﺎﻣﺎ ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ ﻭﺍﻟﻘﺴﻤﺔ ﺍﻟﺜﻨﺎﺋﻴﺔ ﰲ‬
‫ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﺑﻘﻮﻟﻪ‪":‬ﻭﻣﻌﲎ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﺃﻥ ﻳﻜﻮﻥ ﺇﺫﺍ ﺍﺭﺗﺴﻢ ﰲ ﺍﳋﻴﺎﻝ‬
‫ﻣﺴﻤﻮﻉ ﺍﺳﻢ ﺍﺭﺗﺴﻢ ﰲ ﺍﻟﻨﻔﺲ ﻣﻌﲎ‪ ،‬ﻓﺘﻌﺮﻑ ﺍﻟﻨﻔﺲ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﳌﺴﻤﻮﻉ ﳍﺬﺍ ﺍﳌﻔﻬﻮﻡ‪ ،‬ﻓﻜﻠﹼﻤﺎ‬
‫ﺃﻭﺭﺩﻩ ﺍﳊﺲ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻔﺘﺖ ﺇﱃ ﻣﻌﻨﺎﻩ")‪.(2‬‬
‫ﻭﻫﺬﺍ ﻳﺘﻀﺎﻡ ﻣﻊ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻷﺻﻮﻟﻴﺔ ﺣﻴﺚ ﻧﻠﻔﻲ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ‬
‫ﻗﺪ ﺗﺒﻨ‪‬ﻮﺍ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻨﻈﺮﻱ ﻭﻓﻨ‪‬ﺪﻭﺍ ﻏﲑﻩ‪ ،‬ﻭﻟﻌ ﹼﻞ ﻣﻦ ﺃﺑﺮﺯ ﻫﺆﻻﺀ ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ ﺍﻟﺬﻱ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﳏﺎﺿﺮﺍﺕ ﰲ ﻋﻠﻢ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﺮﺩﻧﺎﻧﺪ ﺩﻱ ﺳﻮﺳﲑ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻗﻨﻴﲏ‪ ،‬ﺹ‪.86‬‬
‫)‪ (2‬ﺍﻟﻌﺒﺎﺭﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺸﻔﺎﺀ‪ ،‬ﺍﺑﻦ ﺳﻨﺎ‪ ،‬ﺗﺢ‪ :‬ﳏﻤﻮﺩ ﺍﳋﻀﲑﻱ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪،1970 ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬ﺹ‪2-1‬‬

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‫)‪(1‬‬
‫ﺃﻓﺼﺢ ﰲ ﻏﲑ ﻣﺎ ﻣﻮﺿﻊ ﻣﻦ ﻛﺘﺒﻪ ﻋﻠﻰ ﺃ ﹼﻥ‪ ":‬ﺍﻷﻟﻔﺎﻅ ﻣﻮﺿﻮﻋﺔ ﺑﺈﺯﺍﺀ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺬﻫﻨﻴﺔ"‬
‫"ﺍﳌﻌﺎﱐ ﻫﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺬﻫﻨﻴﺔ ﻣﻦ ﺣﻴﺚ ﺇﻧ‪‬ﻬﺎ ﻭﺿﻊ ﺑﺈﺯﺍﺋﻬﺎ ﺍﻷﻟﻔﺎﻅ")‪"،(2‬ﺍﻷﻟﻔﺎﻅ ﻣﺎ ﻭ‪‬ﺿﻌﺖ‬
‫ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﺑﻞ ﻭ‪‬ﺿﻌﺖ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺍﻟﺬﻫﻨﻴ‪‬ﺔ")‪ ،(3‬ﻭﱂ ﻳﻜﺘﻒ‬
‫‪‬ﺬﺍ ﺍﻹﺑﺮﺍﺯ ﺍﻟﻨﻈﺮﻱ ﺑﻞ ﲡﺎﻭﺯﻩ ﺇﱃ ﺣ ‪‬ﺪ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻌﻘﻠﻲ ﺍﳌﺘﻤﺜﹼﻞ ﰲ "ﻣﻦ ﺭﺃﻯ ﺷﺒﺤﺎ ﻣﻦ ﺑﻌﻴﺪ‬
‫ﻭﻇﻨ‪‬ﻪ ﺣﺠﺮﺍ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻟﻔﻆ ﺣﺠﺮ‪ ،‬ﻓﺈﺫﺍ ﺩﻧﺎ ﻣﻨﻪ ﻭﻇﻨ‪‬ﻪ ﺷﺠﺮﺍ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻟﻔﻆ ﺍﻟﺸﺠﺮ‪ ،‬ﻓﺈﺫﺍ‬
‫)‪(4‬‬
‫ﺩﻧﺎ ﻭﻇﻨ‪‬ﻪ ﻓﺮﺳﺎ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻔﺮﺱ‪ ،‬ﻓﺈﺫﺍ ﲢﻘﹼﻖ ﺃﻧ‪‬ﻪ ﺇﻧﺴﺎﻥ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻟﻔﻆ ﺇﻧﺴﺎﻥ"‬
‫ﻓﺎﺳﺘﻘﺮ ﰲ ﻗﺮﺍﺭﺓ ﺍﻟﺬﺍﺕ ﺃ ﹼﻥ ﺍﻟﻠﻔﻆ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺬﻫﻨﻴﺔ ﻻ ﺍﻟﺸﻲﺀ ﺍﳋﺎﺭﺟﻲ‪.‬‬
‫ﺃﻗﺴﺎﻡ ﺍﻟﺘﺼﻮ‪‬ﺭ‪:‬‬
‫ﺍﺳﺘﻄﺎﻉ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻋﻨﺪ ﺗﻘﺼﻲ ﻃﺒﻴﻌﺔ ﺍﳌﻌﲎ ﻭﺁﻟﻴﺎﺕ ﺗﻌﻘﹼﻠﻪ ﺍﻟﻨﻔﺎﺫ ﺑﺒﺼﲑﺓ ﺇﱃ ﺟﻮﻫﺮ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻹﺩﺭﺍﻛﻴﺔ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﻘﺼﻮﺍ ﻭﺭﺻﺪﻭﺍ ﻛﻞ ﺍﻟﺼﻮﺭ ﺍﳌﻤﻜﻨﺔ ﺍﻟﱵ ﳝﻜﻦ ﺇﻋﻄﺎﺅﻫﺎ ﻟﻠﺘﺼﻮ‪‬ﺭ‬
‫ﺍﻟﺬﻫﲏ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺭﺑﻄﻪ ﺑﺎﻟﻨﺴﻖ ﻭﺍﻹﻃﺎﺭ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﳝﺜﹼﻠﻪ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺰﺑﻴﺪﻱ ﻧﻘﻼ‬
‫ﻋﻦ ﺍﳌﻔﻜﹼﺮ ﺍﻷﺻﻮﱄ ﺍﳌﻨﺎﻭﻱ‪":‬ﺍﳌﻌﺎﱐ ﻫﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺬﻫﻨﻴﺔ ﻣﻦ ﺣﻴﺚ ﻭﺿﻊ ﺑﺈﺯﺍﺋﻬﺎ ﺍﻷﻟﻔﺎﻅ‬
‫)‪(...‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺣﻴﺚ ﺇﻧ‪‬ﻬﺎ ﺗﻘﺼﺪ ﺑﺎﻟﻠﻔﻆ ﺗﺴﻤ‪‬ﻰ ﻣﻌﲎ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺣﺼﻮﳍﺎ‬
‫ﻣﻦ ﺍﻟﻠﻔﻆ ﰲ ﺍﻟﻌﻘﻞ ﺗﺴﻤ‪‬ﻰ ﻣﻔﻬﻮﻣﺎ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺇﻧ‪‬ﻬﺎ ﻣﻘﻮﻟﺔ ﰲ ﺟﻮﺍﺏ ﻣﺎ ﻫﻮ؟ ﺗﺴﻤ‪‬ﻰ‬
‫ﻣﺎﻫﻴﺔ ﻭﻣﻦ ﺣﻴﺚ ﺛﺒﻮ‪‬ﺎ ﰲ ﺍﳋﺎﺭﺝ ﺗﺴﻤ‪‬ﻰ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺍﻣﺘﻴﺎﺯﻫﺎ ﻋﻦ ﺍﻷﻋﻴﺎﻥ ﺗﺴﻤ‪‬ﻰ‬
‫ﻫﻮﻳﺔ")‪.(5‬‬
‫ﻫﺬﺍ ﺍﻟﻨﺺ ﳝﺪ‪‬ﻧﺎ ﲞﻤﺴﺔ ﺃﻗﺴﺎﻡ ﻟﻠﺘﺼﻮ‪‬ﺭ‪ ،‬ﳝﻜﻦ ﺗﻮﺿﻴﺤﻬﺎ ﺑﺎﳌﺜﻠﺜﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺒﻬﻴﺔ‪ ،‬ﻁ‪ ،1‬ﻣﺼﺮ‪.23/1 ،‬‬
‫)‪ (2‬ﺷﺮﺡ ﺍﻟﻘﻄﺐ ﻋﻠﻰ ﺍﻟﺸﻤﺴﻴﺔ‪-‬ﲢﺮﻳﺮ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻨﻄﻘﻴﺔ‪ ،‬ﺹ‪.44‬‬
‫)‪ (3‬ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪.99/1 ،‬‬
‫)‪ (4‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ‪.23/1 ،‬‬
‫)‪ (5‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ‪ ،‬ﳏﻤﺪ ﺍﻟﺰ‪‬ﺑﻴﺪﻱ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻹﻋﻼﻡ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪.498-497/28 ،‬‬
‫ﻭﻳﻨﻈﺮ ﺃﻳﻀﺎ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺍﻟﺪﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ‪ ،1971 ،‬ﺹ‪.116‬‬

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 ‫ﺃ‪-‬ﺗﺼﻮ‪‬ﺭ ﻳﻘﺼﺪ ﺑﺎﻟﻠﻔﻆ ﻳﺴﺘﻠﺰﻡ ﻣﻌﲎ‪.‬‬
‫ ّر‬

‫‪1‬‬

‫‪3‬‬ ‫‪2‬‬
‫&‪%#‬‬ ‫ د ا‪89‬‬

‫ﺏ‪-‬ﺗﺼﻮ‪‬ﺭ ﳛﺼﻞ ﻣﻦ ﺍﻟﻠﻔﻆ ﰲ ﺍﻟﻌﻘﻞ ﻳﺴﺘﻠﺰﻡ ﻣﻔﻬﻮﻣﺎ‪.‬‬

‫ ّر‬

‫‪1‬‬

‫‪3‬‬ ‫‪2‬‬
‫م‬ ‫ا‪89‬‬
‫ﺝ‪-‬ﺗﺼﻮ‪‬ﺭ ﳛﺼﻞ ﻣﻦ ﺳﺆﺍﻝ ﻳﺴﺘﻠﺰﻡ ﻭﻳﻨﺘﺞ ﻣﺎﻫﻴﺔ‪.‬‬
‫ ّر‬

‫‪1‬‬

‫‪3‬‬ ‫‪2‬‬
‫ ه‬ ‫=‪5‬ال ‪ $‬ا;ا‬

‫ﺩ‪-‬ﺗﺼﻮ‪‬ﺭ ﻳﺴﺘﺪﻋﻲ ﻣﺮﺟﻌﺎ ﰲ ﺍﳋﺎﺭﺝ ﻳﺴﻤ‪‬ﻰ ﺣﻘﻴﻘﺔ‪.‬‬

‫ ّر‬

‫‪1‬‬

‫ﻫـ‪-‬ﺗﺼﻮ‪‬ﺭ ﳛﻴﻞ ﻋﻠﻰ ﺷﻲﺀ ﻣﺘﻤ‪2‬ﻴ‪‬ﺰ ﻋﻦ ﺍﻷﻋﻴﺎﻥ ﻳﺴﻤ‪3‬ﻰ ﻫﻮﻳ‪‬ﺔ‪.‬‬

‫‬ ‫‪ @+‬أو ‪4‬ء‬
‫‪226‬‬
 ‫ ّر‬

‫‪1‬‬

‫‪3‬‬ ‫‪2‬‬ ‫)‪ّ+&)6‬ف(‬ ‫‪4‬ء‬

‫ه‬

‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺗﻘﺘﻀﻲ ﺇﲨﺎﻻ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞ ﺗﻌﺒﲑ ﻟﻐﻮﻱ ﺃﻭ ﻟﻜﻞ ﻣﻌﲎ ﻣﻘﺼﻮﺩ ﻣﻦ‬
‫ﺇﺿﺎﻓﺔ ﺍﻟﻠﻔﻆ ﺇﱃ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺃﻥ ﳝﻠﻚ ﻓﻜﺮﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﳚﺐ‪:‬‬
‫‪-1‬ﺃﻥ ﺗﻜﻮﻥ ﺣﺎﺿﺮﺓ ﰲ ﺫﻫﻦ ﺍﳌﺘﻜﻠﹼﻢ‪.‬‬
‫‪-2‬ﺍﳌﺘﻜﻠﹼﻢ ﳚﺐ ﺃﻥ ﻳﻨﺘﺞ ﺍﻟﺘﻌﺒﲑ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﳉﻤﻬﻮﺭ ﻳﺪﺭﻙ ﺃ ﹼﻥ ﺍﻟﻔﻜﺮﺓ ﺍﳌﻌﻴ‪‬ﻨﺔ ﻣﻮﺟﻮﺩﺓ ﰲ‬
‫ﻋﻘﻠﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪.‬‬
‫‪-3‬ﺍﻟﺘﻌﺒﲑ ﳚﺐ ﺃﻥ ﻳﺴﺘﺪﻋﻲ ﻧﻔﺲ ﺍﻟﻔﻜﺮﺓ ﰲ ﻋﻘﻞ ﺍﻟﺴﺎﻣﻊ‪.‬‬
‫ﺇ ﹼﻥ ﺍﳌﺮﺗﻜﺰ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺬﻫﻦ ﻓﻬﻲ‬
‫ﺗﺴﻌﻰ ﺇﱃ ﲢﺪﻳﺪ ﺍﳌﻌﲎ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻓﻜﺮﺓ ﺃﻭ ﺻﻮﺭﺓ ﺣﺎﺻﻠﺔ ﻣﻦ ﻣﻘﺼﻮﺩ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ‬
‫ﳏ ﹼﻞ ﺍﻧﺘﻘﺎﺩ؛ ﻷﻧ‪‬ﻪ ﻣﺎﺩﺍﻡ ﺍﳌﻌﲎ ﻫﻮ ﺍﻟﺘﺼﻮ‪‬ﺭ ﻓﻜﻴﻒ ﻳﺘﺴﻨ‪‬ﻰ ﻟﻠﻤﺘﻜﻠﹼﻢ ﺃﻥ ﳜﺎﻃﺐ ﺍﻟﺴﺎﻣﻊ ﻭﻳﻨﺘﻘﻞ‬
‫ﺍﳌﻌﲎ ﺇﻟﻴﻪ ﻣﻊ ﺃ ﹼﻥ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ﻭﺍﻷﻓﻜﺎﺭ ﺗﻌ ‪‬ﺪ ﻣﻠﻜﺎ ﺧﺎﺻﺎ ﺑﺎﳌﺘﺤﺪ‪‬ﺙ ﺃﻭ ﺍﳌﺘﻜﻠﹼﻢ‪ ،‬ﻛﻤﺎ ﺃ ﹼﻥ‬
‫ﺍﻟﱰﻋﺔ ﺍﻟﺬﻫﻨﻴﺔ ﺍﳌﺪﺭﻛﺔ ﻭﺍﳌﻔﻬﻮﻣﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻣﺎ ﻫﻲ ﺇﻻ ﺍﻧﺘﻘﺎﺩ ﻟﻠﱰﻋﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ‪ ،‬ﻓﻬﺬﻩ‬
‫ﺍﻷﺧﲑﺓ ﺗﻌﻮ‪‬ﻝ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ ﺍﳋﺎﺭﺟﻲ ﻣﻦ ﻣﺜﲑﺍﺕ‪ ،‬ﰲ ﺣﲔ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻷﻭﱃ ﺍﻟﻔﻜﺮﻳﺔ ﺗﻌﻮ‪‬ﻝ‬
‫ﻛﺜﲑﺍ ﻋﻠﻰ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺃﻱ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺒﺎﻃﲏ ﻟﻺﻧﺴﺎﻥ ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻻﺳﺘﺠﺎﺑﺎﺕ ﺍﻟﺴﻠﻮﻛﻴﺔ‪.‬‬

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 ‫‪ -2‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺷﺎﺭﻳﺔ ﺃﻭ ﺍﳌﺮﺟﻌﻴﺔ‪:‬‬
‫‪ -‬ﻣﻮﻗﻌﻬﺎ ﰲ ﺍﻟﺪﺭﺱ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺇﻥ ﺍﻟﻠﻐﺔ ﲟﺎ ﻫﻲ ﻧﻈﺎﻡ ﺗﻮﺍﺻﻠﻲ ﺗﻘﻮﻡ ﺑﺘﺴﻤﻴﺔ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺘﺤﺪﺙ ﻋﻨﻬﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻌﻼﻣﺎﺕ‬
‫ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﻻ ﳝﻜﻦ ﲢﺪﻳﺪ ﳏﺘﻮﻯ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺇﻟﹼﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺍﻟﱵ ﺗﺸﻜﹼﻞ ﻣﺮﺟﻌﺎ‬
‫ﳍﺎ؛ ﲟﻌﲎ ﺃ ﹼﻥ ﺗﻠﻚ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﺘﺴﺐ ﻗﻴﻤﺘﻬﺎ ﰲ ﺣ ‪‬ﺪ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﺗﻜﺘﺴﺐ ﻗﻴﻤﺘﻬﺎ ﻭﺩﻭﺭﻫﺎ ﻭﻓﺎﻋﻠﻴﺘﻬﺎ ﺣﻴﻨﻤﺎ ﺗﺸﲑ ﺃﻭ ﺗﺮﺟﻊ ﺇﱃ ﺷﻲﺀ ﻣﺎ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻮﺍﻗﻊ‬
‫ﺍﳌﺎﺩﻱ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺗﻌﺎﰿ ﺍﳌﻌﲎ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺗﻄﺒﻴﻘﻨﺎ ﺧﺎﺭﺝ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﻌﲎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻫﻮ‬
‫ﺇﺷﺎﺭ‪‬ﺎ ﺇﱃ ﺷﻲﺀ ﻏﲑ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﺮﺋﻴﺔ؛ ﺃﻱ ﺇ ﹼﻥ ﺇﺩﺭﺍﻙ‬
‫ﺍﳌﻌﲎ ﻣﺮﺗﺒﻂ ﺑﻜﻴﺎﻥ ﳎﺴ‪‬ﺪ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ –ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ‪ -‬ﺗﺴﺘﺪﻋﻲ ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﻟﺚ‬
‫ﺍﻟﺬﻱ ﺃﳘﻠﺘﻪ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺼﻮﺭﻳﺔ‪ ،‬ﻓﻤﻌﲎ ﻋﺒﺎﺭﺓ ﻣﺎ ﻫﻮ ﻣﺎ ﺗﺸﲑ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﰲ ﺍﳋﺎﺭﺝ‬
‫ﻭﻟﻦ ﻳﻜﻮﻥ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﻌﲎ ﺇﻟﹼﺎ ﰲ ﺣﺎﻟﺔ ﺇﺷﺎﺭ‪‬ﺎ ﺇﱃ ﺷﻲﺀ ﻣﻮﺟﻮﺩ ﰲ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻓﻌﻼﻗﺔ‬
‫ﺍﻹﺭﺟﺎﻉ ﻋﻼﻗﺔ ﺿﺮﻭﺭﻳﺔ ﻭﻣﻌﺘﱪﺓ ﻟﺘﻔﻬ‪‬ﻢ ﺍﳌﻌﲎ‪.‬‬
‫ﻭﻣﻦ ﺑﲔ ﺍﶈﺎﻭﻻﺕ ﺍﻟﺘﺄﺳﻴﺴﻴﺔ ﺍﻟﱵ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﻨﻔﺬ ﺇﱃ ﻫﺬﺍ ﺍﻹﻧﺒﺎﺀ ﺍﻟﻨﻈﺮﻱ ﰲ ﳎﺎﻝ‬
‫ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﻭﺍﻟﺪﻻﻟﻴﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻣﺎ ﻗﺪ‪‬ﻣﻪ ﺃﻭﺟﺪﻥ ﻭﺭﻳﺘﺸﺎﺭﺩﺯ ‪Ogden et Richards‬‬
‫)‪(1‬‬
‫ﺍﻟﻠﺬﺍﻥ ﻭﺿﻌﺎ ﻣﺜﻠﺜﺎ ﻗﺎﻋﺪﻳ‪‬ﺎ ﻳﻔﺴ‪‬ﺮ ﻃﺒﻴﻌﺔ ﺍﳌﻌﲎ‪ ،‬ﻭﺧﻄﺎﻃﺘﻪ ﻛﺎﻵﰐ‪:‬‬
‫ا‪+E‬ة أو ا ّر أو ا)"ل‬

‫‪2‬‬

‫ا"ال أو ا‪89‬‬ ‫‪1‬‬ ‫‪3‬‬ ‫ا)‪ @+‬ا ر أو ا‪D‬ء‬

‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻛﻠﻮﺩ ﺟﺮﻣﺎﻥ ﻭﺭﳝﻮﻥ ﻟﻮﺑﻼﻥ‪ ،‬ﺗﺮ‪ :‬ﻧﻮﺭ ﺍﳍﺪﻯ ﻟﻮﺷﻦ‪،‬ﺹ‪.16‬‬

‫‪228‬‬
 ‫ﻭﺍﳌﺜﻠﺚ ﻳﻔﺼﺢ ﺑﺄ ﹼﻥ‪:‬‬
‫‪-‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﰲ ﺍﳌﺜﻠﺚ ﳚﺴﺪﻫﺎ ﺍﻟﻀﻠﻊ ﺍﻷﻳﺴﺮ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺪﺍﻝ ﻭﺍﳌﺪﻟﻮﻝ‪.‬‬
‫‪-‬ﺍﳌﺮﺟﻌﻴﺔ ﻫﻲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻭﺍﳌﺮﺟﻊ‪.‬‬
‫‪-‬ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺪﺍﻝ ﻭﺍﳌﺮﺟﻊ ﺃﻭ ﺑﲔ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﻤﻌﻴﺔ )ﻁ‪،‬ﺍ‪،‬ﻭ‪،‬ﻝ‪،‬ﺓ( ﻭﺍﳌﻮﺿﻮﻉ )ﻃﺎﻭﻟﺔ(‬
‫ﻟﻴﺴﺖ ﻋﻼﻗﺔ ﻣﺒﺎﺷﺮﺓ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻣﻦ ﺣﻴﺚ ﺍﻣﺘﺪﺍﺩﻫﺎ ﺍﳌﻨﻄﻘﻲ ﻭﺍﻟﻔﻠﺴﻔﻲ ﺗﻔﺮﺽ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﳎﻤﻮﻋﺔ ﻣﻦ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺘﺪﺍﺧﻠﺔ‪ ،‬ﻛﺎﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻹﺷﺎﺭﺓ ﻭﺍﻹﺣﺎﻟﺔ‪ ،‬ﻭﺑﲔ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﺎﺻﺪﻕ‪ ،‬ﻓﻬﺬﻩ‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﻋﺮﻓﺖ ﺗﺪﺍﺧﻼ ﻣﻦ ﻣﻨﻄﻠﻖ ﺍﳌﻜﺎﻓﺄﺓ ﻭﺍﻟﺘﺮﺍﺩﻑ ﻧﺘﻴﺠﺔ ﺗﻨﻮ‪‬ﻉ ﺍﻟﺘﺮﲨﺎﺕ‪.‬‬
‫ﺍﻹﺷﺎﺭﺓ ﻭﺍﻹﺣﺎﻟﺔ‪:‬‬
‫ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻹﺷﺎﺭﺓ ‪ Référence‬ﻭﺍﻹﺣﺎﻟﺔ ‪ Dénotation‬ﻣﻦ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﹼﰎ‬
‫ﺍﻟﺘﻄﺮ‪‬ﻕ ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﺪﻻﱄ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﺎﻹﺣﺎﻟﺔ "ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﻟﻮﺣﺪﺓ‬
‫ﺍﳌﻌﺠﻤﻴﺔ ﻭﻣﺎ ﻫﻮ ﺧﺎﺭﺝ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻠﻐﻮﻱ ﻣﻦ ﺃﺷﺨﺎﺹ ﻭﺃﻣﺎﻛﻦ ﻭﺧﺼﺎﺋﺺ ﻭﺳﲑﻭﺭﺍﺕ‬
‫ﻭﻧﺸﺎﻃﺎﺕ")‪ ،(1‬ﰲ ﺣﲔ ﺍﻹﺷﺎﺭﺓ "ﲣﺘﺺ ﺑﺎﻷﻗﻮﺍﻝ ﻭﺗﻨﻄﺒﻖ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﺴﻴﺎﻕ‬
‫ﻻ ﻋﻠﻰ ﺍﻟﻮﺣﺪﺍﺕ ﺍﳌﻌﺠﻤﻴﺔ")‪.(2‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺟﻮﺭﺝ ﻣﻮﻧﺎﻥ ‪ G.Mounin‬ﺇﱃ ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺼﻄﻠﺢ ﺍﻹﺣﺎﻟﺔ ﰲ ﻋﻠﻢ‬
‫ﺍﻟﺪﻻﻟﺔ ﻫﻮ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺘﺮﺟﺮﺝ‪ ،‬ﻭﻫﻮ ﰲ ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ ﻗﺮﻳﺐ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﺬﻱ ﳒﺪﻩ‬
‫ﻋﻨﺪ ﺃﻫﻞ ﺍﳌﻨﻄﻖ‪ ،‬ﻓﻬﻢ ﳛﺪﺩﻭﻧﻪ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﲡﻤﻊ ﺑﲔ ﺷﻜﻞ ﻟﻐﻮﻱ ﻭﻃﺒﻘﺔ ﻣﻦ‬
‫ﺍﻷﺷﻴﺎﺀ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﶈﺴﻮﺱ)‪ ،(3‬ﻭﻗﺪ ﺟﻨﺢ ﺁﻻﻥ ﺭﻱ ‪ A. Rey‬ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻓﻘﺪ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﺘﻌﻴﲔ ﻭﺍﻟﺘﻀﻤﲔ ﰲ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﺟﻮﺯﻳﻒ ﺷﺮﱘ‪ ،‬ﳎﻠﺔ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﻌﺪﺩ ‪19/18‬‬
‫ﺷﺒﺎﻁ‪/‬ﺁﺫﺍﺭ ‪ ،1982‬ﻣﺮﻛﺰ ﺍﻹﳕﺎﺀ ﺍﻟﻘﻮﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪،‬ﺹ‪.73‬‬
‫)‪ (2‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.73‬‬
‫‪(3) Dictionnaire de linguistique, G.Mounin, paris, 1974, p100.‬‬

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‫ﺍﻋﺘﱪ ﺑﺪﻭﺭﻩ ﺍﻹﺣﺎﻟﺔ "ﻋﻨﺼﺮﺍ ﺛﺎﺑﺘﺎ ﻣﻦ ﻋﻨﺎﺻﺮ ﺩﻻﻟﺔ ﻭﺣﺪﺓ ﻣﻌﺠﻤﻴﺔ‪ ،‬ﳝﻜﻦ ﲢﻠﻴﻠﻪ ﺧﺎﺭﺝ‬
‫ﺃﻱ ﺳﻴﺎﻕ")‪.(1‬‬
‫ﻭﻟﻌ ﹼﻞ ﻣﻦ ﺍﻟﻔﻮﺍﺭﻕ ﺍﳌﻬﻤ‪‬ﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﳌﺼﻄﻠﺤﲔ ﻫﻮ ﺃﻧ‪‬ﻪ ﺇﺫﺍ ﺗﻔﺤﺼﻨﺎ ﺍﻧﻄﺒﺎﻗﻴﺔ ﻭﺣﺪﺓ‬
‫ﻣﻌﺠﻤﻴﺔ ﻣﺎ ﻟﻨﺘﺄﻛﹼﺪ ﻣﻦ ﺃﻧ‪‬ﻬﺎ ﺗﺼﻠﺢ ﻟﻠﻜﻴﺎﻥ )ﺍﻟﻮﺿﻊ( ﺍﻟﺬﻱ ﻧﻄﺒﻘﻬﺎ ﻋﻠﻴﻪ ﻓﻨﺤﻦ ‪‬ﺘﻢ ﺑﺈﺣﺎﻟﺘﻬﺎ‬
‫ﻭﺑﺘﻌﻴﻴﻨﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﺗﻔﺤﺼﻨﺎ ﺍﻧﻄﺒﺎﻗﻴﺔ ﻭﺣﺪﺓ ﻣﻌﺠﻤﻴﺔ ﻟﻨﺘﺄﻛﹼﺪ ﻣﻦ ﺃﻧ‪‬ﻨﺎ ﻧﺴﺘﻌﻤﻠﻬﺎ ﻟﻨﺘﺄﻛﹼﺪ ﻣﻦ‬
‫ﻫﻮ‪‬ﻳﺔ ﻛﻴﺎﻥ ﺃﻭ ﳎﻤﻮﻋﺔ ﻛﻴﺎﻧﺎﺕ ﻧﻘﻮﻝ ﻋﻨﻬﺎ ﺷﻴﺌﺎ ﻣﺎ ﰲ ﺳﻴﺎﻕ ﺗﻌﺒﲑﻱ ﺧﺎﺹ ﻓﻨﺤﻦ ‪‬ﺘﻢ ﺁﻥ‬
‫ﺫﺍﻙ ﺑﺈﺭﺟﺎﻋﻬﺎ ﻭﺑﺈﺷﺎﺭ‪‬ﺎ)‪.(2‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﳊﺼﻴﻠﺔ ﺍﳌﻌﺮﻓﻴﺔ ﳝﻜﻦ ﺃﻥ ﳔﻠﺺ ﺇﱃ ﺃ ﹼﻥ ﺍﻹﺷﺎﺭﺓ ﻋﻼﻗﺔ ﺑﲔ ﺍﻟﻠﻔﻆ ﻭﻣﺎ ﻳﺸﲑ‬
‫ﺇﻟﻴﻪ ﰲ ﺍﳌﻘﺎﻡ ﺍﳌﺴﺘﺨﺪﻡ ﻓﻴﻪ‪ ،‬ﻭﺍﻹﺣﺎﻟﺔ* ﻫﻲ ﻋﻼﻗﺔ ﺍﻟﻠﻔﻆ ﺑﺎﳌﻔﻬﻮﻡ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﳛﻴﻞ ﻋﻠﻴﻪ ﰲ‬
‫ﺫﻫﻦ ﺍﳌﺨﺎﻃﺐ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﳌﻘﺎﻡ ﺃﻭ ﺍﻟﺴﻴﺎﻕ ﺍﳋﺎﺹ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻪ‪ ،‬ﻓﺎﳌﻠﻔﻮﻅ "ﺍﻟﺼﺪﻳﻖ"‬
‫ﻣﺜﻼ ﺇﺣﺎﻟﺔ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻲ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﻮﺿﻌﻴﺔ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﺷﺎﺭ‪‬ﺎ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﺘﻌﻴﲔ ﻭﺍﻟﺘﻀﻤﲔ ﰲ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﺟﻮﺯﻳﻒ ﺷﺮﱘ‪ ،‬ﺹ‪.78‬‬
‫)‪ (2‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.76‬‬
‫*ﺗﺘﻘﺎﺭﺏ ﺩﻻﻻﺕ ﻣﺼﻄﻠﺤﻲ ﺍﻹﺷﺎﺭﺓ ﻭﺍﻹﺣﺎﻟﺔ ﻣﻊ ﻣﺼﻄﻠﺤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻹﺣﺎﻟﺔ ﻋﻨﺪ ﻓﺮﳚﻪ ‪ Frege‬ﻓﺎﳌﻴﺰ‬
‫ﺑﻴﻨﻬﻤﺎ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﺸﻲﺀ ﺍﳋﺎﺭﺟﻲ ‪،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻛﺎﻥ ﳏﻞ ﺍﻋﺘﺮﺍﺽ ﺑﺮﺗﺮﺍﻧﺪ ﺭﺍﺳﻞ ﺣﻴﺚ ﺭﺃﻯ ﺃﻥ‬
‫ﻫﺬﺍ ﺍﻟﻄﺮﺡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﺗﺘﻮﻟﺪ ﻋﻨﻪ ﻣﺸﺎﻛﻞ ﺗﻘﻮﻡ "ﻋﻠﻰ ﺍﻓﺘﺮﺍﺽ ﺃ ﹼﻥ ﻟﻜﻞ ﺗﺼﻮﺭ ﻣﻮﺿﻮﻋﺎ ﺧﺎﺻﺎ ﻭﻣﺮﺗﺒﻄﺎ ﺑﻪ‬
‫ﻭﻻ ﻧﻌﺘﱪﻩ ﻣﻮﺿﻮﻋﺎ ﺇﻻ ﺣﲔ ﻧﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺍﻟﺘﺼﻮﺭ" ‪،‬ﻣﻌﺘﱪﺍ ﻛﺬﻟﻚ ﻧﻈﺮﺓ ﻓﺮﳚﻪ ﻟﻠﻤﻮﺿﻮﻉ ﺍﳋﺎﺭﺟﻲ ﻏﲑ‬
‫ﻣﺘﻄﺎﺑﻘﺔ ﻣﻊ ﻧﻈﺮﻳﺘﻪ ﻧﻔﺴﻬﺎ ﺣﻮﻝ ﺍﳌﻌﲎ ﻭﺍﻹﺣﺎﻟﺔ ‪،‬ﻭﺣﻴﺚ ﺇﻧ‪‬ﻪ ﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﳑﺎﺛﻠﺔ ﺑﲔ ﻣﺮﺑﻊ ﻭﺩﺍﺋﺮﺓ ﰲ ﺁﻥ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺸﻜﻞ ﻋﻠﻰ ﺍﻷﻗﻞ ‪،‬ﻓﺈﻧ‪‬ﻪ ﻣﻦ ﺍﳌﺴﺘﺒﻌﺪ ﺃﻥ ﻧﺘﺼﻮﺭ ﳑﺎﺛﻠﺔ ﺑﲔ ﺩﻻﻟﺔ ﻭﺩﻻﻟﺔ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻋﻠﻰ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟﺘﺠﺎﻭﺭﺍﺕ ﺍﻟﺪﻻﻟﻴﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻔﻀﺎﺀﺍﺕ ﺣﻴﺚ ﺗﺴﺘﺪﻋﻲ ﺍﻷﺷﻴﺎﺀ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ‪،‬ﻓﺎﻟﻮﺭﻗﺔ‬
‫ﺗﺴﺘﺤﻀﺮ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﻘﻠﻢ ‪،‬ﻭﺍﻟﻌﻜﺲ ﺻﺤﻴﺢ ‪،‬ﻭﻫﺬﺍﻥ ﻳﺴﺘﺪﻋﻴﺎﻥ ﺣﻀﻮﺭ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺧﲑﺓ ﺗﺼﻮﺭ ﺍﻟﻘﺮﺍﺀﺓ‬
‫ﻭﻫﻜﺬﺍ‪ ...‬ﺍﻟﻈﺎﻫﺮ ﻭﺍﳌﺨﺘﻔﻲ ﻃﺮﻭﺣﺎﺕ ﺟﺪﻟﻴﺔ ﰲ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﺘﻠﻘﻲ ‪،‬ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﻣﺮﺗﺎﺽ ‪،‬ﺩﻳﻮﺍﻥ ﺍﳌﻄﺒﻮﻋﺎﺕ‬
‫ﺍﳉﺎﻣﻌﻴﺔ ‪،‬ﺍﳉﺰﺍﺋﺮ ‪،‬ﺳﻨﺔ ‪، 2005‬ﺹ‪.103-104‬‬

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‫ﻓﺘﻌﲏ ﺗﺄﻭﻳﻠﻬﺎ ﺑﺘﻮﺿﻴﺢ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﺪﻳﺪ ﻭﻫﻮ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳋﻠﻴﻔﺔ‬
‫ﺍﻷﻭ‪‬ﻝ ﻭﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻦ ﻓﺎﶈﺎﻝ ﻋﻠﻴﻪ ﺇﺫﻥ ﻫﻮ ﺷﺨﺺ ﻣﻮﺻﻮﻑ‬
‫ﺑﺄﻧ‪‬ﻪ ﺻﺪﻳﻖ‪.‬‬
‫ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﺎﺻﺪﻕ‪:‬‬
‫ﺍﳌﻔﻬﻮﻡ ‪ Intension‬ﻭﺍﳌﺎﺻﺪﻕ ‪ Extension‬ﻣﺮﺗﺒﻄﺎﻥ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺎﳌﻨﻄﻖ‬
‫ﻭﺍﻟﻔﻠﺴﻔﺔ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﳘﺎ‪ ،‬ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻠﺤ‪‬ﺔ ﻭﺍﻟﻀﺮﻭﺭﻳﺔ ﰲ ﺍﻟﺪﺭﺱ‬
‫ﺍﻟﺪﻻﱄ ﻭﺍﻟﻠﺴﺎﱐ ﻋﻤﻮﻣﺎ‪ ،‬ﻳﺮﺍﺩ ﲟﻔﻬﻮﻡ ﺍﺳﻢ ﻣﺎ "ﳎﻤﻮﻋﺔ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺒﺎﺭﺯﺓ ﺍﻟﱵ ﺗﻨﻄﺒﻖ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺍﻻﺳﻢ")‪ ،(1‬ﻣﺜﺎﻟﻪ‪ :‬ﺣﻴﻮﺍﻥ ﻧﺎﻃﻖ ﺫﻭ ﻗﺪﻣﲔ‪ ،‬ﻫﺬﻩ ﺍﳌﺼﺎﺩﻕ ﺃﻭ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺗﺸﻜﹼﻞ‬
‫ﻣﻔﻬﻮﻡ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺎﺻﺪﻕ ﻫﻮ ﳎﻤﻮﻋﺔ ﺍﻷﻓﺮﺍﺩ ﺃﻭ ﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﱵ ﻳﺼﺪﻕ ﻋﻠﻴﻬﺎ‬
‫ﺍﳌﻔﻬﻮﻡ)‪.(2‬‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺷﺎﺭﻳﺔ ﰲ ﺍﳌﻮﺭﻭﺙ ﺍﻷﺻﻮﱄ‪:‬‬
‫ﺃﺷﺎﺭ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﺃﺛﻨﺎﺀ ﻣﻨﺎﻗﺸﺘﻬﻢ ﻟﺜﻨﺎﺋﻴﺔ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ ﺃﻭ ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ ﺇﱃ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﻣﻦ ﺧﻼﳍﺎ ﳝﻜﻦ ﺃﻥ ﻧﺘﻮﺍﺻﻞ ﻭﻧﺘﻔﺎﻫﻢ ﻭﻣﻦ ﹼﰎ ﻧﺪﺭﻙ ﺍﳌﻘﺼﻮﺩ ﺍﻟﻨﻔﺴﻲ‬
‫ﻭﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ‪ ،‬ﻓﻘﺪ ﺃﺑﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ )ﺕ‪476‬ﻫـ( "ﺃ ﹼﻥ ﺍﻷﻟﻔﺎﻅ ﻣﻮﺿﻮﻋﺔ ﺑﺈﺯﺍﺀ‬
‫ﺍﳌﺎﻫﻴﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ")‪ ،(3‬ﻭﻣﻔﻬﻮﻡ ﺍﳌﺎﻫﻴﺔ ﺍﳋﺎﺭﺟﻴﺔ ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﻧﻔﺴﻪ ﺍﳌﺘﺪﺍﻭﻝ ﰲ ﺍﻟﺪﺭﺱ‬
‫ﺍﻟﻠﺴﺎﱐ ﺍﻵﱐ ﺣﻴﺚ ﻳﺮﺍﺩ ﺑﻪ ﺍﳌﺮﺟﻊ ﺃﻭ ﺍﻟﺸﻲﺀ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ ﻋﻠﻲ‪ ،‬ﺹ‪.22‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻣﻬﺪﻱ ﻓﻀﻞ ﺍﷲ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ ‪ ،1985‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.64‬‬
‫)‪ (3‬ﺍﳌﺰﻫﺮ ﰲ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺷﺮﺡ ﻭﺿﺒﻂ ﻭﺗﺼﺤﻴﺢ ﻭﺗﻌﻠﻴﻖ ﳏﻤﺪ ﺃﲪﺪ ﺟﺎﺩ‬
‫ﺍﳌﻮﱃ ﻭﻋﻠﻲ ﳏﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ ﻭﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪.42/1 ،‬‬

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‫ﻭﻟﻌ ﹼﻞ ﺍﻹﻧﺒﺎﺀ ﺍﻟﺪﻻﱄ ﺍﻷﻛﺜﺮ ﺗﻔﺴﲑﺍ ﻭﲤﺜﹼﻼ ﻟﻠﻔﻌﻞ ﺍﻟﻠﺴﺎﱐ ﻣﻦ ﺧﻼﻝ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﻟﺬﺍﺕ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺒﻴﺌﺔ ﺍﳋﺎﺭﺟﻴﺔ ﻫﻮ ﺫﺍﻙ ﺍﻟﺬﻱ ﻗﺪ‪‬ﻣﻪ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ )ﺕ‪505‬ﻫـ(‪ ،‬ﻓﻘﺪ ﺟﻌﻞ‬
‫ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﻟﻮﺟﻮﺩ ﺃﺭﺑﻊ ﻣﺮﺍﺗﺐ؛ "ﺇ ﹼﻥ ﻟﻠﺸﻲﺀ ﻭﺟﻮﺩﺍ ﰲ ﺍﻷﻋﻴﺎﻥ ﹼﰒ ﰲ ﺍﻷﺫﻫﺎﻥ‪ ،‬ﹼﰒ ﰲ‬
‫ﺍﻷﻟﻔﺎﻅ‪ ،‬ﹼﰒ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻓﺎﻟﻜﺘﺎﺑﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﺩﺍﻝ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﰲ ﺍﻟﻨﻔﺲ‬
‫ﻭﺍﻟﺬﻱ ﰲ ﺍﻟﻨﻔﺲ ﻫﻮ ﻣﺜﺎﻝ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻷﻋﻴﺎﻥ")‪.(1‬‬
‫ﺃ‪ -‬ﻓﺎﻟﻮﺟﻮﺩ ﺍﻟﺬﻫﲏ ﻫﻮ ﻭﺟﻮﺩ ﺻﻮﺭﺓ ﻟﻠﺸﻲﺀ ﺍﳌﺘﺤﺪ‪‬ﺙ ﻋﻨﻪ ﰲ ﺍﻟﺬﻫﻦ‪ ،‬ﻭﻟﻨﺄﺧﺬ‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ )ﻛﺮﺓ( ﺗﺼﻮ‪‬ﺭﻫﺎ ﺃﻭ ﻓﻜﺮ‪‬ﺎ ﰲ ﺍﻟﺬﻫﻦ ﻫﻮ ﻣﺎ ﻳﺴﻤ‪‬ﻰ ﺑﺎﻟﻮﺟﻮﺩ‬
‫ﺍﻟﺬﻫﲏ‪ ،‬ﻭﻣﺎ ﳝﻴ‪‬ﺰ ﺗﺼﻮ‪‬ﺭﻫﺎ ﰲ ﺍﻟﺬﻫﻦ ﺃﻧ‪‬ﻬﺎ ﺗﻠﺨﻴﺺ ﻷﺷﻜﺎﻝ ﻛ ﹼﻞ ﺍﻟﻜـﺮﺍﺕ ﺍﻟﱵ‬
‫ﺭﺁﻫﺎ ﺍﳌﺘﺼﻮ‪‬ﺭ ﰲ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﺏ‪ -‬ﺃﻣ‪‬ﺎ ﺍﻟﻮﺟﻮﺩ ﺍﳋﺎﺭﺟﻲ ﻟﻠﺸﻲﺀ )ﺍﻷﻋﻴﺎﻥ( ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺮﺋﻲ ﺍﳌﻠﻤﻮﺱ ﻟﻠﻜﺮﺓ ﰲ‬
‫ﺍﻟﻮﺍﻗﻊ‪.‬‬
‫ﺕ‪ -‬ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﻠﻔﻈﻲ ﻫﻮ ﻭﺟﻮﺩ ﺃﺻﻮﺍﺕ ﺍﻟﻜﻠﻤﺔ )ﻙ‪،‬ﺭ‪،‬ﺓ( ﺍﻟﱵ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺻﻮﺭ‪‬ﺎ‬
‫ﺍﻟﺬﻫﻨﻴﺔ ﻭﺗﺴﺘﺪﻋﻴﻬﺎ ﰲ ﺩﻣﺎﻏﻪ ﻣﻊ ﻋﺪﻡ ﺗﻐﻴﻴﺐ ﻟﻠﻤﺸﺎﺭ ﺇﻟﻴﻪ ﰲ ﺍﳋﺎﺭﺝ‪.‬‬
‫ﺙ‪ -‬ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﻜﺘﺎﰊ ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﺟﻮﺩ ﺁﺧﺮ ﻟﻠﻮﺟﻮﺩ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧ‪‬ﻪ‬
‫ﻣﻠﻔﻮﻅ ﻣﻘﺮﻭﺀ‪ ،‬ﺑﻴﺪ ﺃ ﹼﻥ ﻣﺎ ﳝﻴ‪‬ﺰ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻜﺘﺎﰊ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻠﻔﻈﻲ ﺃﻧﻪ ﺃﻛﺜﺮ‬
‫ﺑﻘﺎﺀ ﻭﺃﻃﻮﻝ ﲞﻼﻑ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮ‪‬ﻏﻢ ﻣﻦ ﺍﻹﺳﻬﺎﻡ ﺍﻟﻔﻌ‪‬ﺎﻝ ﺍﻟﺬﻱ ﻗﺪ‪‬ﻣﺘﻪ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﳏﺎﻭﻟﺔ ﻟﺘﻔﺴﲑ ﺍﻟﻌﻼﻣﺔ‬
‫ﻭﺍﳌﻌﲎ ﺇﻟﹼﺎ ﺃ ﹼﻥ ﺫﻟﻚ ﱂ ﳝﻨﻊ ﻣﻦ ﺗﻮﺟﻴﻪ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻻﻧﺘﻘﺎﺩﺍﺕ‪ ،‬ﻟﻌ ﹼﻞ ﻣﻦ ﺃﺑﺮﺯﻫﺎ ﺍﻵﰐ‪:‬‬
‫‪-‬ﺗﻔﺴ‪‬ﺮ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﻌﲎ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﻓﻬﻲ ﺇﺫﻥ ﺗﺪﺭﺱ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ‬
‫ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﺍﻟﻠﻐﺔ ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ ﻫﻨﺎﻙ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﻟﻴﺲ ﳍـﺎ‬
‫ــــــــــ‬
‫)‪ (1‬ﻣﻌﻴﺎﺭ ﺍﻟﻌﻠﻢ ﰲ ﻓﻦ ﺍﳌﻨﻄﻖ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺩﺍﺭ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻁ‪ ،4‬ﺳﻨﺔ‪ ،1983‬ﺹ‪.47-46‬‬

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 ‫ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﻛﺎﻟﻌﺪﻝ‪ ،‬ﻭﺍﳊﺐ‪ ،‬ﻭﺍﳊﺮﻭﻑ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻫﻲ ﻣﻮﻇﹼﻔﺔ ﰲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻮﺍﺻﻠﻴﺔ‬
‫ﻭﻻ ﺃﺣﺪ ﻳﻨﻜﺮ ﺃ ﹼﻥ ﳍﺎ ﻣﻌﺎﱐ‪.‬‬
‫‪ -‬ﹼﰒ ﺇ ﹼﻥ ﻣﻌﲎ ﺍﻟﺸﻲﺀ ﻏﲑ ﺫﺍﺗﻪ‪ ،‬ﻓﻤﻌﲎ ﻛﻠﻤﺔ ﺗﻔﹼﺎﺣﺔ ﻟﻴﺲ ﻫﻮ ﺗﻔﺎﺣﺔ؛ ﻷﻧ‪‬ﻪ ﺑﺎﻹﻣﻜﺎﻥ ﺃﻛﻞ‬
‫ﺍﻟﺘﻔﺎﹼﺣﺔ ﻭﻟﻴﺲ ﺑﺎﻹﻣﻜﺎﻥ ﺃﻛﻞ ﺍﳌﻌﲎ‪.‬‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻻﲰﻴﺔ ﻟﻠﻤﻌﲎ ‪naming Theory of meaning‬‬
‫ﳝﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻋﻨﺪ ﺍﻟﻐﺮﺑﻴﲔ ﻛﻞ ﻣﻦ ﺃﻭﻏﺴﻄﲔ ﻭﻫﻮﺑﺰ‪ ،‬ﺗﺮﻯ ﺃ ﹼﻥ ﺍﻟﻠﻐﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﻟﻜﻲ ﺗﻜﻮﻥ ﺩﻗﻴﻘﺔ ﻭﳏﺪ‪‬ﺩﺓ ﳚﺐ ﺃﻥ ﺗﺘﺄﻟﻒ ﻣﻦ ﺃﲰﺎﺀ ﲝﻴﺚ ﻣﱴ ﲰﻴﻨﺎ ﺷﻴﺌﹰﺎ ﻭﺍﲡﻬﻨﺎ ﺇﻟﻴﻪ ﻟﻨﺮﺍﻩ‬
‫ﺃﺩﺭﻛﻨﺎ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻫﻮ ﺍﳌﺴﻤﻰ ﺑﺬﻟﻚ ﺍﻻﺳﻢ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻛﻠﻤﺎ ﺍﺭﺗﺒﻂ ﺍﻻﺳﻢ ﺑﺎﳌﺴ ‪‬ﻤﻰ ﺑﺘﻜﺮﺍﺭ‬
‫ﺍﻟﺘﺴﻤﻴﺔ ﰲ ﲨﻞ ﳐﺘﻠﻔﺔ ﺃﺣﺴﺴﻨﺎ ﺑﺒﺪﺀ ﻣﻌﺮﻓﺘﻨﺎ ﺑﺎﻷﺷﻴﺎﺀ)‪.(1‬‬
‫ﺇ ﹼﻥ ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﻣﻦ ﺣﻴﺚ ﺟﻌﻠﻬﺎ ﻣﻌﲎ ﺍﻻﺳﻢ ﻫﻮ ﺍﳌﺴﻤﻰ ﱂ ﺗﻠﻖ ﺗﺮﺣﻴﺐ ﻓﺘﺠﻨﺸﺘﲔ‪ ،‬ﻓﻘﺪ‬
‫ﺃﻗ ‪‬ﺮ ﺃ ﹼﻥ ﻫﺬﻩ "ﺍﻟﻨﻈﺮﻳﺔ ﲣﻠﻂ ﺑﲔ ﻣﻌﲎ ﺍﻻﺳﻢ ﻭﺣﺎﻣﻠﻪ‪ ،‬ﻣﻌﲎ ﺍﻻﺳﻢ ﻟﻴﺲ ﻣﺴ ‪‬ﻤﺎﻩ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﻧﺴﻤ‪‬ﻲ ﻫﺬﺍ ﺍﳌﺴﻤﻰ ﺣﺎﻣﻞ ﺍﻻﺳﻢ ‪،‬ﺃﻣ‪‬ﺎ ﻣﻌﲎ ﺍﻻﺳﻢ ﻓﺸﻲﺀ ﳐﺘﻠﻒ‪ ،‬ﺇﻧﻪ ﳎﻤﻮﻋﺔ ﺍﺳﺘﺨﺪﺍﻣﺎﺕ‬
‫ﺍﻻﺳﻢ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻟﻼﺳﻢ ﻣﻌﲎ ﺣﱴ ﺣﲔ ﻳﻐﻴﺐ ﻣﺴﻤﺎﻩ)ﺃﻭ ﺣﺎﻣﻠﻪ( ‪ .‬ﺑﻞ ﻟﻼﺳﻢ ﻣﻌﲎ ﺣﱴ‬
‫ﺑﻌﺪ ﻣﻮﺕ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺇﻻ ﳌﺎ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺃﻗﻮﻝ ﺇ ﹼﻥ ﻓﻼﻧ‪‬ﺎ ﻗﺪ ﻣﺎﺕ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻌﺒﺎﺭﰐ ﻣﻌﲎ‬
‫ﻟﺪﻯ ﺍﻟﺴﺎﻣﻊ")‪.(2‬‬
‫ﻫﺬﺍ ﺍﻟﻨﻘﺪ ﺍﻟﺬﻱ ﻗﺪ‪‬ﻣﻪ ﻓﻴﺘﺠﻨﺸﺘﲔ ﻟﻠﻨﻈﺮﻳﺔ ﺍﻻﲰﻴﺔ ‪،‬ﻟﻪ ﻣﺜﻴﻞ ﻳﺪﻋﻤﻪ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻠﺴﺎﱐ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﻓﻘﺪ ﺫﻫﺐ ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ ﺇﱃ ﺃ ﹼﻥ »ﺍﻟﻠﻔﻆ ﺍﳌﺆﻟﹼﻒ ﻣﻦ ﺍﻟﺰﺍﻱ ﻭﺍﻟﻴﺎﺀ ﻭﺍﻟﺪﺍﻝ ﻣﺜﻼﹰ‪ ،‬ﻟﻪ‬
‫ﺣﻘﻴﻘﺔ ﻣﺘﻤﻴ‪‬ﺰﺓ ﻣﺘﺤﺼﻠﺔ ‪،‬ﻓﺎﺳﺘﺤﻖ ﺃﻥ ﻳﻮﺿﻊ ﻟﻪ ﻟﻔﻆ ﻳﺪﻝ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﺷﻲﺀ ﻣﻮﺟﻮﺩ ﰲ‬
‫ﺍﻟﻠﺴﺎﻥ ﻣﺴﻤﻮﻉ ﺑﺎﻷﺫﺍﻥ‪ ،‬ﻓﺎﻟﻠﻔﻆ ﺍﳌﺆﻟﹼﻒ ﻣﻦ ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﻭﺍﻟﺴﲔ ﻭﺍﳌﻴﻢ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻠﻔﻆ‬
‫ــــــــــ‬
‫)‪ -(1‬ﻳﻨﻈﺮ ﰲ ﻓﻠﺴﻔﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﳏﻤﻮﺩ ﻓﻬﻤﻲ ﺯﻳﺪﺍﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪1405،‬ﻫـ ‪، 1985-‬ﺑﲑﻭﺕ ‪ ،‬ﺹ ‪. 107‬‬
‫)‪ -(2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪. 109-108‬‬

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 ‫ﻼ ‪،‬ﻭﺍﻟﻠﻔﻆ ﺍﳌﺆﻟﹼﻒ ﻣﻦ ﺍﻟﺰﺍﻱ ﻭﺍﻟﻴﺎﺀ ﻭﺍﻟﺪ‪‬ﺍﻝ ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﺍﳌﺆﻟﹼﻒ ﻣﻦ ﺍﻟﺰﺍﻱ ﻭﺍﻟﻴﺎﺀ ﻭﺍﻟﺪ‪‬ﺍﻝ ﻣﺜ ﹰ‬
‫ﺍﻟﺸﺨﺺ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﺫﻫﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﳌﺴﻤ‪‬ﻰ ﻭﺍﳌﻌﲎ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﺍﻟﺪ‪‬ﺍﻝ ﻋﻠﻴﻪ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺍﻟﺰ‪‬ﺍﻱ ﻭﺍﻟﻴﺎﺀ ﻭﺍﻟﺪ‪‬ﺍﻝ ﻫﻮ ﺍﻻﺳﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺃﻳﻀﺎ ﻗﺪ ﺻﺎﺭ ﻣﺴﻤ‪‬ﻰ ﻣﻦ ﺣﻴﺚ ﻛﺎﻥ ﻟﻔﻆ‬
‫ﺍﳍﻤﺰﺓ ﻭﺍﻟﺴﲔ ﻭﺍﳌﻴﻢ ﻋﺒﺎﺭﺓ ﻋﻨﻪ‪ ،‬ﻓﻘﺪ ﺑﺎﻥ ﻟﻚ ﺃ ﹼﻥ ﺍﻻﺳﻢ ﰲ ﺃﺻـﻞ ﺍﻟﻮﺿﻊ ﻟﻴﺲ ﻫﻮ‬
‫ﺍﳌﺴ ‪‬ﻤﻰ «)‪. (1‬‬
‫ﻭﻗﺪ ﺗﺘﻀﺢ ﺍﳌﻘﺎﺭﺑﺔ ﺃﻛﺜﺮ ﻣﻦ ﺧﻼﻝ ﺍﻟﺮﺳﻢ ﺍﻵﰐ‪:‬‬

‫ﺍﺱﻡ‬ ‫ﻣﻌﲎ ﺍﻻﺳﻢ‬

‫ﺯﻱﺩ‬ ‫=‬ ‫ﺯﻱﺩ‬
‫ﻣﺴﻤﻰ ﺃﻭ ﻣﻌﲎ‬ ‫ﻣﺴﻤﻰ ﺍﻻﺳﻢ ﺃﻭ ﺣﺎﻣﻠﻪ‬

‫ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ‬ ‫ﻓﺘﺠﻨﺸﺘﲔ‬

‫ــــــــــ‬
‫)‪ -(1‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ ‪،‬ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﺿﺒﻂ ﻭﲣﺮﻳﺞ ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪1414‬ﻫـ ‪-‬‬
‫‪1994‬ﻡ ‪ ،‬ﺑﲑﻭﺕ ‪. 14/1،‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪:‬‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﻭﻓﻘﻪ ﺍﳌﻌﲎ ﻟﺪﻯ ﺍﻷﺻﻮﻟﻴﲔ ‪.‬‬

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 ‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ‪:‬‬
‫ﻳﺆﻛﹼﺪ ﺍﻟﺪﺭﺱ ﺍﳌﻌﺮﰲ ﺍﻵﱐ‪ -‬ﺍﻟﻠﺴﺎﱐ ﻭﺍﻟﺪﻻﱄ‪ -‬ﺃ ﹼﻥ ﻋﻼﻗﺔ ﻣﺎ ﻗﺪ ﺗﻜﻮﻥ ﻋﺪﳝﺔ ﺍﳌﻌﲎ‬
‫ﺃﻭ ﻓﻘﲑﺓ ﺇﺫﺍ ﻣﺎ ﺍﻋﺘﱪﺕ ﲟﻔﺮﺩﻫﺎ؛ ﺃﻱ ﻣﻨﻌﺰﻟﺔ ﻋﻦ ﺷﺒﻜﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﶈﻴﻄﺔ ‪‬ﺎ‪ ،‬ﺃﻭ ﻋﻦ ﻣﻘﺎﻡ‬
‫ﺗﻠﻌﺐ ﻓﻴﻪ ﺩﻭﺭﺍ ﻣﻦ ﺍﻷﺩﻭﺍﺭ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ َﱠﰎ ﺭﺑﻂ ﺍﻟﻌﻼﻣﺔ ﰲ ﻋﻼﻗﺔ ﻣﻊ ﻋﻼﻣﺎﺕ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻧ‪‬ﻬﺎ‬
‫ﺗﺼﺒﺢ ﺛﺮﻳ‪‬ﺔ ﺑﺎﳌﻌﺎﱐ ﻭﻗﺎﺑﻠﺔ ﻷﻥ ﺗﺆﻭ‪‬ﻝ ‪،‬ﻭﻗﺪ ﺗﻔﻀﻲ ﺍﻟﻌﻼﻣﺔ ﺍﳌﻨﻌﺰﻟﺔ ﺇﱃ ﺍﺳﺘﻨﺘﺎﺟﺎﺕ ﳏﺪﻭﺩﺓ‬
‫ﻭﻳﺒﻘﻰ ﻓﻀﺎﺀ ﺗﺄﻭﻳﻠﻬﺎ ﻳﻀﻴﻖ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻣﺎ ﺃﺿﻴﻔﺖ ﺇﻟﻴﻬﺎ ﻋﻼﻣﺎﺕ ﺃﺧﺮﻯ ﺗﻘﻴﻢ ﻣﻌﻬﺎ‬
‫ﺗﻌﺎﻟﻘﺎ ﻣﺘﻤﺎﺳﻜﹰﺎ ﻳﺘﺴﻊ ﻓﻀﺎﺀ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻳﺘﻌﻴ‪‬ﻦ ﺍﳌﺮﺍﺩ)‪.(1‬‬
‫ﳛﻴﻞ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﻟﻨﻈﺮﻱ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﻋﺪ‪‬ﻩ ﻣﻬﻤ‪‬ﺔ ﻳﻌﻨﻴﻨﺎ ﻣﻨﻬﺎ ﺷﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ‬
‫ﺷﺒﻜﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﱵ ﺗﺘﻮﺍﻓﺮ ﻋﻠﻴﻬﺎ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻓﻨﺬﻛﺮ ﻣﻦ ﺫﻟﻚ‪:‬‬
‫‪ -‬ﻋﻼﻗﺔ ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪.‬‬
‫‪ -‬ﻭﻋﻼﻗﺔ ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴ‪‬ﺪ‪.‬‬
‫‪ -‬ﻭﻋﻼﻗﺔ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻐﻤﻮﺽ‪.‬‬
‫ﻭﻛﻞ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﻳﺆﻃﺮﻫﺎ ﻭﻳﺪﻋﻤﻬﺎ ﻣﻨﻬﺠﺎﻥ‪ ،‬ﺃﺣﺪﳘﺎ ﻧﻘﻠﻲ ﺗﻔﺴﲑﻱ ﻳﺴﺘﻤﺪ‬
‫ﺃﺻﻮﻟﻪ ﻭﺃﺩﻭﺍﺗﻪ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺴﻤﻌﻴﺔ ﻭﻫﻲ ﺍﻟﻨﺼﻮﺹ ﺍﳋﱪﻳﺔ‪ ،‬ﻭﺍﻵﺧﺮ ﺗﺄﻭﻳﻠﻲ ﻳﺘﺤﺮ‪‬ﺭ ﻓﻴﻪ‬
‫ﺍﻟﻘﺎﺭﺉ ﺍﳌﺘﻠﻘﻲ ﻣﻦ ﺛﻘﻞ ﺍﳌﻨﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﺇﱃ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﺣﻴﺚ ﻳﺴﺘﻤﺪ ﺃﺻﻮﻟﻪ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ‬
‫ﺍﻟﻌﻘﻞ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺗﻌﻘﹼﺐ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﻼﺯﻣﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ‪،‬‬
‫ﻓﺎﻷﻣﺮ ﺩﺍﺋﺮ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﺑﲔ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﻫﺬﺍ ﻛ ﹼﻞ ﻣﻦ‪:‬‬
‫‪ -‬ﺇﺧﻮﺍﻥ ﺍﻟﺼﻔﺎ ﺑﻘﻮﳍﻢ‪»:‬ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﻟﻠﻜﺘﺐ ﺍﻹﳍﻴﺔ ﺗﻨـﺰﻳﻼﺕ ﻇﺎﻫﺮﺓ‪ ،‬ﻭﻫﻲ‬

‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺍﻟﺴﻴﻤﻴﺎﺀ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﺃﻣﱪﺗﻮ ﺇﻳﻜﻮ‪ ،‬ﺗﺮ‪ :‬ﺃﲪﺪ ﺍﻟﺼﻤﻌﻲ‪ ،‬ﺹ‪.15-14‬‬

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‫ﺍﻷﻟﻔﺎﻅ ﺍﳌﻘﺮﻭﺀﺓ ﺍﳌﺴﻤﻮﻋﺔ‪ ،‬ﻭﳍﺎ ﺗﺄﻭﻳﻼﺕ ﺧﻔﻴﺔ ﺑﺎﻃﻨﺔ‪ ،‬ﻭﻫﻲ ﺍﳌﻌﺎﱐ ﺍﳌﻔﻬﻮﻣﺔ‬
‫ﺍﳌﻌﻘﻮﻟﺔ«)‪ (1‬ﻓﺎﻟﻈﺎﻫﺮ ﻧﻘﻒ ﻋﻠﻴﻪ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﰲ ﺣﲔ ﺍﻟﺒﺎﻃﻦ ﻧﻠﺞ ﺇﻟﻴﻪ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﺘﺄﻭﻳﻞ‪.‬‬
‫‪ -‬ﻭﺍﺑﻦ ﺭﺷﺪ ﺑﻘﻮﻟﻪ‪»:‬ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺪﺭ ﺍﻷﻭ‪‬ﻝ ﻧﻘﻞ ﻋﻨﻬﻢ ﺃﻧ‪‬ﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺃﻥ‬
‫ﻟﻠﺸﺮﻉ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ «)‪.(2‬‬
‫ﺗﻜﻤﻦ ﺧﺼﻮﺑﺔ» ﻫﺬﻩ ﺍﻟﺜﻨﺎﺋﻴﺔ ﺍﻟﺘﻘﺎﺑﻠﻴﺔ ﰲ ﻛﻮ‪‬ﺎ ﻫ‪‬ﻴﺄﺕ ﺍﻟﺴﺒﻴﻞ ﻟﻮﺟﻮﺩ ﺭﺅﻳﺔ ﻋﻤﻴﻘﺔ‬
‫ﻟﻔﻌﻞ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻭﻃﺪﺕ ﻣﻨﻬﺠﻴﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﺪﻻﻟﺔ ﺍﻻﻗﺘﻀﺎﺋﻴﺔ‬
‫ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ ﻭﺍﻹﻣﺴﺎﻙ ﲟﺠﺎﳍﺎ ﺇ ﹼﻻ ﺑﺎﻹﺩﺭﺍﻙ ﺍﻟﻌﻘﻠﻲ ﻟﻠﻌﻼﻗﺎﺕ ﺍﻟﺘﻼﺯﻣﻴﺔ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﺍﳌﻜﻮﻧﺔ ﻟﻠﺤﺪﺙ ﺍﻟﺪﻻﱄ«)‪.(3‬ﻓﻬﻨﺎﻙ ﻧﺰﻭﻉ ﺗﺎﻡ ﻟﺪﻯ ﺍﻷﻗﺪﻣﲔ ﳓﻮ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺒﻨﺎﺀ ﺍﻟﻌﻤﻴﻖ ﺃﻭ ﺍﻟﺘﺤﱵ ﻟﻠﻨﺺ‪ ،‬ﺑﺎﻟﺘﻘﺎﺑﻞ ﺍﳊﺎﺻﻞ ﺑﲔ ﺍﻟﻈﺎﻫﺮ ﻭﺍﳋﻔﻲ ﰲ ﺣﺼﻮﻝ‬
‫ﺍﻟﺪﻻﻟﺔ‪.‬‬
‫ﰲ ﻛﻨﻒ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﳝﻜﻦ ﺍﻹﻗﺮﺍﺭ ﺃ ﹼﻥ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﳕﺎﺭﺱ ﻋﻠﻴﻪ ﻓﻌﻞ ﺍﻟﻘﺮﺍﺀﺓ‬
‫)‪(4‬‬
‫ﺍﻗﺘﻀﻰ ﺛﻘﺎﻓﺔ ﻧﻮﻋﻴﺔ ﻣﻦ ﻃﺮﻑ ﺍﳌﺘﻠﻘﻲ ﺗﻘﻮﻡ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﺭﺍﻓﺪﻳﻦ ﺃﺳﺎﺳﻴﲔ‪:‬‬
‫‪ -‬ﺍﻷﻭ‪‬ﻝ‪ :‬ﺍﳌﺮﺗﻜﺰﺍﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻟﻠﺨﻄﺎﺏ ﻣﻦ ﺣﻴﺚ ﺳﻴﺎﻕ ﺇﳒﺎﺯﻩ‪.‬‬
‫‪ -‬ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﺮﺗﻜﺰﺍﺕ ﺍﻟﺘﻔﺴﲑﻳﺔ ﺍﻟﺘﺄﻭﻳﻠﻴﺔ ﻣﻦ ﺣﻴﺚ ﺣﺼﻮﻝ ﺍﻟﻔﺎﺋﺪﺓ ﻟﺪﻯ ﺍﳌﺘﻠﻘﻲ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺭﺳﺎﺋﻞ ﺇﺧﻮﺍﻥ ﺍﻟﺼﻔﺎﺀ ﻭﺧﻼﻥ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﺗﺼﺤﻴﺢ ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،1928 ،‬ﻣﺼﺮ‪.138/4 ،‬‬
‫)‪ (2‬ﻓﺼﻞ ﺍﳌﻘﺎﻝ‪ ،‬ﺍﺑﻦ ﺭﺷﺪ‪ ،‬ﺹ ‪.17‬‬
‫)‪ (3‬ﺍﻟﺪﻻﻟﺔ ﺑﲔ ﺿﺮﻭﺭﺓ ﺍﻟﻨﺺ ﻭﺇﻣﻜﺎﻥ ﺍﻟﺘﺄﻭﻳﻞ‪ -‬ﻣﻘﺎﺭﺑﺔ ﻟﺴﺎﻧﻴﺔ ﻵﻟﻴﺎﺕ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺛﻘﺎﻓﺔ ﺍﳌﻘﺮﻭﺀ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺃﲪﺪ‬
‫ﺣﺴﺎﱐ‪ ،‬ﳎﻠﺔ ﳎﻤﻊ ﺍﳉﺰﺍﺋﺮ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻉ‪ 3‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ -‬ﲨﺎﺩﻯ ﺍﻷﻭﱃ ‪1427‬ﻫـ‪ ،‬ﺟﻮﺍﻥ ‪ ،2006‬ﺹ‪.96‬‬
‫)‪ (4‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.97-96‬‬

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‫ﺑﻴﺪ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳌﻮﺳﻮﻣﺔ ﺑﻘﻮﺍﻧﲔ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ ﱂ ﺗﻜﻦ ﲟﻨﺄﻯ ﻋﻦ ﺍﳉﺪﻝ‬
‫ﺍﻟﺬﻱ ﺃﺣﺪﺛﺘﻪ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﺴﺎﺋﺪﺓ ﺁﻧﺬﺍﻙ‪ ،‬ﻭﻫﺬﺍ ﺃﻓﻀﻰ ﺇﱃ ﺣﻘﻴﻘﺔ ﻭﺣﺘﻤﻴﺔ ﻻ ﻣﻨﺎﺹ‬
‫ﻣﻨﻬﺎ ﻭﻫﻲ ﺗﻨﻮﻉ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺗﻌﺪ‪‬ﺩﻫﺎ ﻟﺘﻨﻮﻉ ﺍﻟﺘﻴﺎﺭﺍﺕ ﻭﺗﻌﺪ‪‬ﺩ ﺳﺒﻞ ﺍﻟﺘﻠﻘﻲ ﻭﺁﻟﻴﺎﺗﻪ‪.‬‬
‫ﻭﺗﺄﺳﻴﺴﺎ ﻋﻠﻰ ﻫﺬﺍ ﺃﺿﺤﻰ ﺍﳌﻨﻬﺞ ﺍﻹﺟﺮﺍﺋﻲ ﰲ ﺗﻔﺴﲑ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻭﺗﺄﻭﻳﻠﻬﺎ‬
‫ﰲ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ ﻋﻤﻮﻣﺎ ﻭﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﺧﺼﻮﺻﺎ ﺭﻫﲔ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﻭﻳﺼﺒﺢ‬
‫ﻣﻦ ﺍﻟﻌﺴﲑ ﻣﻌﺮﻓﺔ ﻣﺮﺟﻌﻴﺔ ﺍﻟﺘﻔﺴﲑ ﻭﺁﻟﻴﺎﺗﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺩﻭﻥ ﺇﺛﺎﺭﺓ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﻭﺍﻹﻓﺼﺎﺡ ﻋﻨﻬﺎ‪.‬‬
‫ﻟﻘﺪ ﻧﺸﺄﺕ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﻭﺗﻄﻮ‪‬ﺭﺕ ﰲ ﻛﻨﻒ ﺍﳊﺎﺟﺔ ﺍﳌﺎﺳﺔ ﺍﻟﱵ ﻋﺮﻓﻬﺎ‬
‫ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻓﻬﺆﻻﺀ ﻟﻜﻲ ﻳﺪﺭﻛﻮﺍ ﺩﻻﻻﺕ ﺍﻟﻨﺺ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﻤﺤﻴﺺ ﻳﻠﺰﻣﻬﻢ ﻃﺮﻗﺎ‬
‫ﻟﻠﻘﺮﺍﺀﺓ ﺍﻻﺳﺘﻨﺒﺎﻃﻴﺔ‪ ،‬ﻓﺠﺎﺀ ﺍﻷﺻﻮﱄ ﻭﺭﺳﻢ ﻣﻨﺎﻫﺞ ﻟﺘﻠﻚ ﺍﻟﻄﺮﻕ ﻟﻴﺴﲑ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻘﻴﻪ ﻭﻳﺒﲏ‬
‫ﻋﻠﻴﻬﺎ ﺃﺣﻜﺎﻣﻪ ﻭﻓﺘﺎﻭﻳﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﻧﻮﻉ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻫﻲ‬
‫ﻧﻔﺴﻬﺎ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﻧﻈﺮﻳﺔ ﺍﻟﻌﻠﻢ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻄﺮﻕ ﺍﳌﻮﺳﻮﻣﺔ ﺑﺎﻟﻄﺮﻕ ﺍﻟﻠﻔﻈﻴﺔ ﻗﺴ‪‬ﻤﻬﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﻳﻘﻮﻝ‬
‫ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪»:‬ﺍﻷﻗﻮﺍﻝ ﺇﻣ‪‬ﺎ ﺃﻥ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺑﺼﻴﻐﺘﻬﺎ ﻭﻣﻨﻈﻮﻣﻬﺎ‪ ،‬ﺃﻭ ﲟﻔﻬﻮﻣﻬﺎ‬
‫ﺃﻭ ﺍﻗﺘﻀﺎﺋﻬﺎ ﻭﺿﺮﻭﺭ‪‬ﺎ‪ ،‬ﺃﻭ ﲟﻌﻘﻮﳍﺎ ﻭﻣﻌﻨﺎﻫﺎ ﺍﳌﺴﺘﻨﺒﻂ ﻣﻨﻬﺎ«)‪.(1‬‬
‫‪ -‬ﻓﺪﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻣﻦ ﺣﻴﺚ ﺍﻟﺼﻴﻐﺔ ﻭﺍﳌﻨﻈﻮﻡ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﻨﻈﺮ ﰲ ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‬
‫ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﳌﺆﻭ‪‬ﻝ‪...‬‬
‫‪ -‬ﻭﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻔﺤﻮﻯ ﻭﺍﳌﻔﻬﻮﻡ ﺗﺸﻤﻞ ﻛﺘﺎﺏ ﺍﳌﻔﻬﻮﻡ‪ ،‬ﻭﺩﻟﻴﻞ ﺍﳋﻄﺎﺏ‪.‬‬
‫‪ -‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺣﻴﺚ ﺿﺮﻭﺭﺓ ﺍﻟﻠﻔﻆ ﻭﺍﻗﺘﻀﺎﺅﻩ ﻓﺘﺘﻀﻤﻦ ﲨﻠﺔ ﻣﻦ ﺇﺷﺎﺭﺍﺕ‬
‫ﺍﻷﻟﻔﺎﻅ‪.‬‬

‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.9/1 ،‬‬

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‫‪ -‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺣﻴﺚ ﻣﻌﻘﻮﻝ ﺍﻟﻠﻔﻆ ﻓﺘﻌﲎ ﺑﺎﻻﺳﺘﺪﻻﻝ ﻏﲑ ﺍﻟﻨﺼﻲ‪ ،‬ﻛﺎﻟﻘﻴﺎﺱ‬
‫ﻭﺍﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻭﺍﻟﺬﺭﺍﺋﻊ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻓﻘﻴﻤﺔ ﺍﻟﺪﺭﺱ ﺍﻟﺪﻻﱄ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﺗﻜﻤﻦ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﻟﺘﻮﻇﻴﻔﻲ ﺑﻐﻴﺔ ﺇﺭﺳﺎﺀ‬
‫ﺩﻋﺎﺋﻢ ﺍﺳﺘﻔﺎﺩﺓ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻟﻨﺺ‪ ،‬ﻭﻗﺪ ﺫﻫﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﱃ ﺗﺄﻛﻴﺪ ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ‬
‫ﲜﻌﻠﻪ ﺍﳊ ‪‬ﺪ ﺍﻟﻠﻔﻈﻲ ﺍﻟﺴﺒﻴﻞ ﺍﳌﻮﺻﻞ ﻟﻔﻬﻢ ﺍﻟﻌﻠﻮﻡ »ﻓﺎﳊﺪﻭﺩ ﺍﻟﻠﻔﻈﻴﺔ ﻫﻲ ﺍﻟﱵ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﰲ‬
‫ﺇﻗﺮﺍﺀ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺼﻨ‪‬ﻔﺔ‪ ،‬ﺑﻞ ﰲ ﻗﺮﺍﺀﺓ ﲨﻴﻊ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﻞ ﰲ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳌﺨﺎﻃﺒﺎﺕ«‪ ،‬ﻭﺍﳊﺎﺟﺔ‬
‫ﺇﱃ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﺍﻟﻠﻔﻈﻴﺔ »ﻣﺎﺳﺔ ﻟﻜﻞ ﺃﻣﺔ‪ ،‬ﻭﰲ ﻛﻞ ﻟﻐﺔ‪ ،‬ﻓﺈ ﹼﻥ ﻣﻌﺮﻓﺘﻬﺎ ﻣﻦ ﺿﺮﻭﺭﺓ‬
‫ﺍﻟﺘﺨﺎﻃﺐ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻨﻄﻖ ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻣﻨﻪ«)‪.(1‬‬
‫ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪:‬‬
‫ﻧﻠﻤﺢ ﺍﻟﻮﻋﻲ ﺑﺄﳘﻴﺔ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻔﻬﻢ ﻟﺪﻯ ﺃﺳﻼﻓﻨﺎ ﺑﺎﺩﻳﺎ ﻣﻦ ﺧﻼﻝ ﺣﺮﺻﻬﻢ ﺍﻟﺸﺪﻳﺪ‬
‫ﻋﻠﻰ ﻭﺿﻊ ﺿﻮﺍﺑﻂ ﻭﺇﳚﺎﺩ ﺁﻟﻴﺎﺕ ﺗﺘﺤﻜﻢ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﻨﺺ‪ ،‬ﻭﻣﻦ ﺑﲔ ﻣﺎ ﺃﻭﺟﺪﻭﻩ ﻭﻳﺸﻜﹼﻞ‬
‫ﻣﺸﺘﺮﻛﺎ ﺑﲔ ﺍﻟﻠﻐﻮﻳﲔ ﻭﺍﻷﺻﻮﻟﻴﲔ ﻣﺒﺪﺃ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ‪ .‬ﻳﻌ ‪‬ﺪ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻣﺒﺤﺜﺎ ﻣﻬﻤﺎ ﻭﻣﺴﻠﻜﺎ‬
‫ﻣﻦ ﻣﺴﺎﻟﻚ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻋﲎ ﺑﻪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﰲ ﻣﺼﻨﻔﺎ‪‬ﻢ ﻭﺣﺮﺻﻮﺍ ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﺍﳌﻘﺎﻝ ﻓﻴﻪ‬
‫ﻭﺳﺒﺐ ﺫﻟﻚ ﺭﺍﺟﻊ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻳﺸﻜﹼﻞ ﳏﻮﺭ ﺍﻟﺪﺭﺍﺳﺔ ﻳﺘﻀﻤﻦ ﻗﻮﺍﻋﺪ ﻛﻠﻴﺔ ﻋﺎﻣﺔ‬
‫ﻋﻠﻰ ﺍﻷﻛﺜﺮ ﻭﺃﺣﻜﺎﻣﺎ ﻻ ﺗﺘﻐﲑ ﺑﺘﻐﲑ ﺍﻷﺯﻣﻨﺔ‪ ،‬ﰒ ﺟﺎﺀ ﰲ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ ﻭﰲ ﺍﻟﺴﻨﺔ ﻗﺮﺍﺋﻦ‬
‫ﻟﺘﺒﲔ ﺍﻟﻜﺘﺎﺏ ﻭﺗﺸﺮﺣﻪ ﰲ ﺃﺣﻜﺎﻡ ﺟﺰﺋﻴﺔ ﺧﺎﺻﺔ ﻏﺎﻟﺒﺎ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻄﻘﻴﲔ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ‪ ،‬ﺗﻘﺪﱘ ﻭﺿﺒﻂ ﻭﺗﻌﻠﻴﻖ ﺭﻓﻴﻖ ﺍﻟﻌﺠﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‬
‫‪.71/1993،1‬‬

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‫ﻭﲡﺎﻭﺯ ﺍﻟﺴﺒﺐ ﺍﳋﺎﺹ ﰲ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻤﻮﻡ ﻳﺴﺘﻨﺪ ﺇﱃ ﺩﻭﺍﻝ ﰲ ﺍﻟﻨﺺ‬
‫ﺫﺍﺗﻪ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ ﺗﺴﻤﺢ ﺑﺎﻟﺘﺠﺎﻭﺯ ﻭﺍﻻﻧﺘﻘﺎﻝ ﺑﲔ ﺍﳌﻌﺎﱐ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﻫـﺬﻩ‬
‫ﺍﻟﺪﻭﺍﻝ ﻻ ﲣﺮﺝ ﰲ ﻧﻄﺎﻗﻬﺎ ﺍﻟﺸﻤﻮﱄ ﻋﻦ ﺍﻟﻠﻐﺔ ﺫﺍ‪‬ﺎ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻷﺧﲑﺓ »ﺗﻌﺒ‪‬ﺮ ﻋﻦ‬
‫ﺍﻟﻮﺍﻗﻊ ﺗﻌﺒﲑﺍ ﺭﻣﺰﻳﺎ؛ ﻷ ﹼﻥ ﻭﺟﻮﺩ ﺍﻟﻔﻴﺰﻳﻘﻲ ﻟﻸﺷﻴﺎﺀ ﻳﺘﺤﻮ‪‬ﻝ ﰲ ﺍﻟﻠﻐﺔ ﺇﱃ ﺭﻣﻮﺯ ﺻﻮﺗﻴﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻟﺘﺤﻮ‪‬ﻝ ﻻ ﻳﺘ ‪‬ﻢ ﺇ ﹼﻻ ﻋﱪ ﺍﳌﺮﻭﺭ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺎﺩﻱ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﻫﲏ ﰲ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﺸﺘﺮﻛﺔ«)‪.(1‬‬
‫ﻭﺍﻟﻌﺎﻡ ﻳﻌﺮ‪‬ﻓﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﺄﻧ‪‬ﻪ »ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻳﺴﺘﻐﺮﻕ ﺍﳌﻌﲎ ﺍﳌﻮﺿﻮﻉ ﻟﻪ ﺍﻟﻠﻔﻆ‬
‫ﺑﺸﻤﻮﻟﻪ ﲨﻴﻊ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﲝﺴﺐ ﻭﺿﻊ ﻭﺍﺣﺪ ﺩﻓﻌﺔ ﺑﻼ ﺣﺼﺮ«)‪ ،(2‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ‬
‫ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺑﻘﻮﳍﻢ‪» :‬ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺄﰐ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﻻ ﻳﻐﺎﺩﺭ ﻣﻨﻬﺎ ﺷﻴﺌﺎ«)‪.(3‬ﻭﻳ‪‬ﻤﹶﺜّﻞ ﻟﻪ‬
‫ﺑﺎﻟﺮﺟﺎﻝ ﻭﺍﳌﺸﺮﻛﲔ ﻭﻧﻈﺎﺋﺮﻫﻢ؛ ﺃﻱ ﺇﻧ‪‬ﻪ ﺷﺎﻣﻞ ﻟﻸﻓﺮﺍﺩ ﻭﺍﻷﻋﺪﺍﺩ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻳﻨﻄﻠﻖ ﻣﻦ‬
‫ﺍﳌﺎﺻﺪﻕ ﻭﺍﻟﻨﻈﺮﺓ ﺍﻟﺸﻤﻮﻟﻴﺔ‪ ،‬ﻭﻳﺘﺨﺬ ﺍﻟﺴﻤﺔ ﺍﻻﲰﻴﺔ ﻃﺎﺑﻌﺎﹰ‪ ،‬ﻭﻫﻮ ﻻ ﳜﺘﻠﻒ ﰲ ﺍﻷﺻﻮﻝ ﻋﻨﻪ‬
‫ﰲ ﺍﳌﻨﻄﻖ؛ﻟﻜﻮﻧﻪ ﻟﻔﻈﹰﺎ ﻛﻠﻴﹰﺎ ﻭﻟﻴﺲ ﻣﻌﲎ ﳏﺴﻮﺳﹰﺎ ﰲ ﺍﻷﻋﻴﺎﻥ؛ ﻷ ﹼﻥ ﺍﳌﻌﺎﱐ ﺍﻟﻌﺮﺑﻴﺔ ﲟﺠﻤﻠﻬﺎ‬
‫ﻫﻲ ﺍﳌﻔﺮﺩﺍﺕ ﺍﳌﺸﺨﺼﺔ ﻭﲡﺮﻳﺪﻫﺎ ﻭﲨﻌﻬﺎ ﻛﻠﻴﹰﺎ ﻳﻜﻮﻥ ﻋﱪ ﺍﻟﻠﻔﻆ ﻭﺍﻟﻠﻐﺔ‪.‬‬
‫ﻭﻗﺪ ﺻﺮ‪‬ﺡ ﺑﺬﻟﻚ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ﻟﻔﻆ ﺭﺟﻞ ﺍﻟﺬﻱ ﻟﻪ ﰲ‬
‫ﻧﻈﺮﻩ»ﻭﺟﻮﺩ ﰲ ﺍﻷﻋﻴﺎﻥ ﻭﰲ ﺍﻷﺫﻫﺎﻥ ﻭﰲ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺃﻣﺎ ﻭﺟﻮﺩﻩ ﰲ ﺍﻷﻋﻴﺎﻥ ﻓﻼ ﻋﻤﻮﻡ ﻟﻪ ﻓﻴﻪ‬
‫ﺇﺫ ﻟﻴﺲ ﰲ ﺍﻟﻮﺟﻮﺩ ﺭﺟﻞ ﻣﻄﻠﻖ‪ ،‬ﺑﻞ ﺇﻣﺎ ﺯﻳﺪ ﻭﺇﻣﺎ ﻋﻤﺮﻭ‪ ،‬ﻭﻟﻴﺲ ﻳﺸﻤﻠﻬﻤﺎ ﺷﻲﺀ ﻭﺍﺣﺪ ﻫﻮ‬
‫ﺍﻟﺮﺟﻮﻟﻴﺔ‪ ،‬ﻭﺃﻣﺎ ﻭﺟﻮﺩﻩ ﰲ ﺍﻟﻠﺴﺎﻥ ﻓﻠﻔﻆ ﺍﻟﺮﺟﻞ ﻗﺪ ﻭﺿﻊ ﻟﻠﺪﻻﻟﺔ‪ ،‬ﻭﻧﺴﺒﺘﻪ ﰲ ﺍﻟﺪﻻﻟﺔ ﺇﱃ‬
‫ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﻭﺍﺣﺪﺓ ﻳﺴﻤﻰ ﻋﺎ ‪‬ﻣﹰﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻧﺴﺒﺔ ﺍﻟﺪﻻﻟﺔ ﺇﱃ ﺍﳌﺪﻟﻮﻻﺕ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻭﺃﻣﺎ ﻣـﺎ ﰲ‬
‫ــــــــــ‬
‫)‪ (1‬ﻣﻔﻬﻮﻡ ﺍﻟﻨﺺ ﺩﺭﺍﺳﺔ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻧﺼﺮ ﺣﺎﻣﺪ ﺃﺑﻮ ﺯﻳﺪ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ﺳﻨﺔ ‪ ،1994‬ﺑﲑﻭﺕ‪ ،‬ﺹ ‪.197‬‬
‫)‪ (2‬ﺗﻴﺴﲑ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻓﻘﻪ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﲪﺪ ﺍﻷﻃﺮﺵ ﺍﻟﺴﻨﻮﺳﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ‪ ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺳﻨﺔ ‪.4/1 ،2000‬‬
‫)‪ (3‬ﺍﻟﺼﺎﺣﱯ ﰲ ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺹ ‪.214‬‬
‫)‪ (4‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.35/2 ،‬‬

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‫ﺍﻷﺫﻫﺎﻥ ﻣﻦ ﻣﻌﲎ ﺍﻟﺮﺟﻞ ﻓﻴﺴﻤ‪‬ﻰ ﻛﻠﹼﻴﹰﺎ ﻣﻦ ﺣﻴﺚ ﺇ ﹼﻥ ﺍﻟﻌﻘﻞ ﻳﺄﺧﺬ ﻣﻦ ﻣﺸﺎﻫﺪﺓ ﺯﻳﺪ ﺣﻘﻴﻘﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺮﺟﻞ«)‪.(1‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﳋﺎﺹ ﻓﻬﻮ» ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻐﺮﻕ ﻭﻻ ﻳﺸﻤﻞ ﺃﻓﺮﺍﺩ ﺍﳌﻌﲎ ﺍﳌﻮﺿﻮﻉ ﻟﻪ‬
‫ﺍﻟﻠﻔﻆ ﺑﻞ ﻗﺎﺻﺮ ﻋﻠﻰ ﺑﻌﺾ ﺃﻓﺮﺍﺩﻩ«)‪(2‬ﻭﻫﺬﺍ ﺷﺒﻴﻪ ﲟﺎ ﻋﻨﺎﻩ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺑﻘﻮﳍﻢ» ﻭﺍﳋﺎﺹ ﺍﻟﺬﻱ‬
‫ﻳﺘﺤﻠﹼﻞ ﻓﻴﻘﻊ ﻋﻠﻰ ﺷﻲﺀ ﺩﻭﻥ ﺃﺷﻴﺎﺀ«)‪ ،(3‬ﰒ ﺇ ﹼﻥ ﻟﻠﺨﺎﺹ ﻋﻼﻣﺎﺕ ﻳﻌﺮﻑ ﻭﻳﺪﺭﻙ ‪‬ﺎ‪ ،‬ﻣﻨﻬﺎ‬
‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﺍﻟﺸﺮﻁ‪ ،‬ﻭﺍﻟﺼﻔﺔ‪ ،‬ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺑﺪﻝ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﻟﻜﻞ‪ ،‬ﻓﻬﺬﻩ ﺩﻭﺍﻝ ﻭﺑﲎ ﺳﻄﺤﻴﺔ‬
‫ﺗﺼﺮﻑ ﺍﻟﺬﻫﻦ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﺇﱃ ﺍﳌﻌﲎ ﺍﳋﺎﺹ‪.‬‬
‫ﺻﻴﻎ ﺍﻟﻌﻤﻮﻡ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﳉﻤﻊ‬
‫ﺍﻷﲰﺎﺀ‪ :‬ﺍﳌﻮﺻﻮﻟﺔ‪ ،‬ﺍﻟﺸﺮﻃﻴﺔ‪ ،‬ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ‪ ،‬ﺍﳌﻌﺮ‪‬ﻓﺔ‬
‫ﺍﻟﻨﻜﺮﺓ‪ :‬ﺍﳌﻮﺻﻮﻓﺔ‪ ،‬ﰲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ‪ ،‬ﰲ ﺳﻴﺎﻕ ﺍﻟﺸﺮﻁ‪ ،‬ﰲ ﺳﻴﺎﻕ ﺍﳌﻌﺮ‪‬ﻑ‪.‬‬

‫ﺻﻴــﻎ ﺍﳋــﺎﺹ‬

‫ﺍﻻﺳﺘﺜﻨــــﺎﺀ‬

‫ﺍﻟﺸـــــﺮﻁ‬

‫ﺍﻟﺼﻔـــــﺔ‬

‫ﺍﻟﻐﺎﻳـــــﺔ‬

‫ﺑــﺪﻝ ﺍﻟﺒﻌﺾ‬

‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.35/2 ،‬‬
‫)‪ (2‬ﺗﻴﺴﲑ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﺃﲪﺪ ﺍﻷﻃﺮﺵ‪.196/1 ،‬‬
‫)‪ (3‬ﺍﻟﺼﺎﺣﱯ‪ ،‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺹ‪.214‬‬

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 ‫ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴ‪‬ﺪ‪:‬‬
‫ﺍﳌﻄﻠﻖ ﺁﻟﻴﺔ ﻣﻦ ﺍﻵﻟﻴﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﱵ ﺍﺳﺘﻌﺎﻥ ‪‬ﺎ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﰲ ﻓﻬﻢ ﺍﻟﻨﺺ‬
‫ﻭﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻫﻮ ﻟﻔﻆ »ﺩﺍ ﹼﻝ ﻋﻠﻰ ﺍﳌﺎﻫﻴﺔ ﺑﻼ ﻗﻴﺪ«)‪(1‬؛ ﺃﻱ ﻋﻠﻰ ﻣﻄﻠﻖ ﻣﻌﲎ ﺍﻟﻠﻔﻆ‬
‫ﳎﺮﺩﺍ ﻋﻦ ﺍﻟﻘﻴﺪ‪ ،‬ﻭﺗﻜﻤﻦ ﺍﳌﻔﺎﺭﻗﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺪﺍﻝ ﺍﻟﻌﺎﻡ ﺃ ﹼﻥ ﺍﳌﻄﻠﻖ ﻳﺮﺍﺩ ﺑﻪ ﺍﳌﺎﻫﻴﺔ ﻻ ﺑﺎﻋﺘﺒﺎﺭ‬
‫ﺍﺳﺘﻐﺮﺍﻕ ﺃﻓﺮﺍﺩﻫﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻌﺎﻡ ﻳﺮﺍﺩ ﺑﻪ ﺍﺳﺘﻐﺮﺍﻕ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﻓﻜﺘﺎﺏ ﺑﺎﻋﺘﺒﺎﺭ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﳌﺎﻫﻴﺔ‬
‫ﻣﻄﻠﻖ ﻭﺑﺎﻋﺘﺒﺎﺭ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻫﻮ ﻛﺘﺎﺏ ﻏﲑ ﻣﻌﲔ ﻫﻮ ﻋﺎﻡ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﳌﻘﻴ‪‬ﺪ ﻓﻬﻮ ﺍﻟﺬﻱ‬
‫ﺃﺿﻴﻔﺖ ﺇﱃ ﻟﻔﻈﻪ ﻗﺮﻳﻨﺔ)‪ ،(2‬ﳓﻮ‪ :‬ﲦﻦ ﲞﺲ‪ ،‬ﺇﻧﺴﺎﻥ ﺻﺎﱀ‪ ،‬ﻛﺘﺎﺏ ﺟﺎﻣﻊ‪ ،‬ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ‪،‬‬
‫ﻛﺎﻧﺖ ﺳﺒﺒﺎ ﰲ ﺻﺮﻓﻪ ﻣﻦ ﺍﻹﻃﻼﻕ ﺇﱃ ﺍﻟﺘﻘﻴﻴﺪ‪.‬‬
‫ﻣﻊ ﺍﻟﺘﻨ‪‬ﺒﻪ ﺇﱃ ﺃﻥ ﺍﻹﻃﻼﻕ ﳎﺎﻟﻪ ﺍﶈﺘﻤﻞ ﻫﻮ ﺍﳉﻨﺲ ﻛﻠﹼﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﺘﺤﻘﻖ ﺑﻪ ﻫﻮ‬
‫ﻥ ﺍﷲ ﻳﺄﻣﺮﻛﻢ‬
‫ﺑﻌﻀﻪ‪ ،‬ﻛﻤﺎ ﰲ ﺑﻘﺮﺓ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﱵ ﺃﻣﺮﻫﻢ ﺍﷲ ﺑﺬﲝﻬﺎ‪ ،‬ﻓﻘﻴﻞ ﳍﻢ »ﺇ ﹼ‬
‫ﺃﻥ ﺗﺬﺑﺤﻮﺍ ﺑﻘﺮﺓ« ﻃﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﺬﲝﻮﺍ ﺑﻘﺮﺓ ﻭﺍﺣﺪﺓ ﻳﺘﻢ ‪‬ﺎ ﺗﻨﻔﻴﺬ ﺍﻷﻣﺮ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﻫﺬﻩ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﻏﲑ ﻣﻌﻴﻨﺔ –ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ‪ -‬ﺃﻣﺎ ﺍﻟﻌﻤﻮﻡ ﻓﻼ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺍﻻﺳﺘﻐﺮﺍﻕ‪ ،‬ﻓﻬﻮ ﻳﻘﻊ ﻋﻠﻰ‬
‫ﺍﳉﻨﺲ ﻛﻠﻪ ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﺘﺨﻠﻒ ﻋﻦ ﺫﻟﻚ ﻓﺮﺩ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺩﻗﻴﻖ ﺟﺪﺍ‪ ،‬ﺣﱴ ﺃﻥ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﻳﺴﻤﻴﻬﻤﺎ ﲨﻴﻌﺎ ﺍﻟﻌﻤﻮﻡ‬
‫ﻭﻳﻔ ‪‬ﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻹﺿﺎﻓﺔ‪ ،‬ﺑﺄﻥ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻷﻭ‪‬ﻝ ﺍﻟﻌﻤﻮﻡ ﺍﻟﺒﺪﱄ ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ ﺍﻟﻌﻤﻮﻡ‬
‫ﺍﻻﺳﺘﻐﺮﺍﻗﻲ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻳﻘﻮﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ »:‬ﺍﻟﻌﻤﻮﻡ ﻳﻘﻊ ﻋﻠﻰ ﻣﺴﻤﻰ ﻋﻤﻮﻡ ﺍﻟﺸﻤﻮﻝ‬
‫ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ‪ ،‬ﻭﻋﻤﻮﻡ ﺍﻟﺼﻼﺣﻴﺔ )ﻭﻫﻮ ﺍﳌﻄﻠﻖ( ﻭﺗﺴﻤﻴﺘﻪ ﻋﺎﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻣﻮﺍﺭﺩﻩ ﻏﲑ‬
‫ﻣﻨﺤﺼﺮﺓ ﻻ ﺃﻧﻪ ﰲ ﻧﻔﺴﻪ ﻋﺎﻡ ﻭﻳﻘﺎﻝ ﻟﻪ ﻋﻤﻮﻡ ﺍﻟﺒﺪﻝ ﺃﻳﻀﺎ«)‪ (3‬ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﳜﺘﻠﻂ ﺍﻷﻣﺮ ﻓﻴﻬﻤﺎ‬
‫ــــــــــ‬
‫)‪ (1‬ﺗﻴﺴﲑ ﺍﻟﻮﺻﻮﻝ‪.245/1 ،‬‬
‫)‪ (2‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪.246/1 ،‬‬
‫)‪ (3‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.7/3 ،‬‬

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‫ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻨﺪ ﻋﺮﺽ ﺍﻻﺳﺘﺪﻻﻻﺕ‪،‬ﻛﻤﺎ ﺃﳌﺢ ﺇﱃ ﺫﻟﻚ ﺍﻟﻘﺮﺍﰲ ﰲ ﺍﻟﻌﻘﺪ‬
‫ﺍﳌﻨﻈﻮﻡ)‪.(1‬‬
‫ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻐﻤﻮﺽ‪:‬‬
‫ﺍﻋﺘﻘﺪ ﺃ ﹼﻥ ﻟﻴﺲ ﻣﻦ ﺍ‪‬ﺎﺯﻓﺔ ﺃﻭ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺷﻲﺀ ﺇﺫﺍ ﹼﰎ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺃ ﹼﻥ‬
‫ﺩﺭﺍﺳﺔ ﺍﳌﻌﲎ ﺑﻮﺟﻪ ﻋﺎﻡ‪ ،‬ﻭﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻐﻤﻮﺽ ﺑﻮﺟﻪ ﺧﺎﺹ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻳﻌ ‪‬ﺪ ﺇﺳﻬﺎﻣﺎ‬
‫ﺣﻘﻴﻘﻴﺎ ﰲ ﻣﲑﺍﺙ ﻭﺗﺎﺭﻳﺦ ﺍﻟﻔﻜﺮ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﻞ ﺍﻹﻧﺴﺎﱐ‪ .‬ﺇﺫ ﺍﲣﺬﺕ ﺩﺭﺍﺳﺔ ﺍﳌﻌﲎ‬
‫ﻋﻨﺪﻫﻢ ﻣﻨﻬﺠﺎ ﻋﻠﻤﻴﺎ ﲡﺮﻳﺪﻳﺎ ﺃﻛﺜﺮ ﺩﻗﺔ ﻭﻣﻮﺿﻮﻋﻴﺔ ﻭﴰﻮﻻ ﻋﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻋﻨﺪ ﻣﻔﺴﺮﻱ‬
‫ﻼ‪ -‬ﻓﻬﺆﻻﺀ ﺍﺳﺘﻐﺮﻗﺘﻬﻢ ﺃﻟﻔﺎﻅ ﺑﻌﻴﻨﻬﺎ ﻭﺗﺮﺍﻛﻴﺐ ﳐﺼﻮﺻﺔ ﻭﻗﻔﻮﺍ ﻋﻨﺪﻫﺎ‬ ‫ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪-‬ﻣﺜ ﹰ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﺘﺠﺎﻭﺯﺍ ﺫﻟﻚ ﺇﱃ ﻧﻈﺮﺓ ﻛﻠﻴﺔ ﺷﺎﻣﻠﺔ ﳌﺎﻫﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺟﻬﺎ‪‬ﺎ ﻭﺗﻄﻮﺭﻫﺎ ﻛﻤﺎ ﻓﻌﻞ‬
‫ﺍﻷﺻﻮﻟﻴﻮﻥ)‪.(2‬‬
‫ﻭﻟﻌ ﹼﻞ ﻣﻦ ﺃﺳﺒﺎﺏ ﺫﻟﻚ ﺃ ﹼﻥ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻦ ﺩﺭﺍﺳﺔ‬
‫ﺍﻟﻠﻐﺔ‪ ،‬ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﻭﻋﻴﹰﺎ ﻭﺗﻨﺒﻬﺎ ﳌﺸﻜﻠﺔ ﺍﳌﻌﲎ ﻭﺃﺛﺮﻫﺎ ﰲ ﻓﻬﻢ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺍﻟﻨﺺ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﳊﺮﺹ ﻭﺍﻟﺮﻏﺒﺔ‪ ،‬ﻓﻘﺪ ﺍﻧﺘﻬﺖ ‪‬ﻢ ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ‬
‫ﺳ ‪‬ﻦ ﻗﻮﺍﻋﺪ ﻭﺿﻮﺍﺑﻂ ﻋﺎﻣﺔ ﻭﺧﺎﺻﺔ ﻳﺘﻮﺻﻞ ‪‬ﺎ ﺇﱃ ﲢﺪﻳﺪ ﺍﳌﻌﲎ ﻭﻓﻬﻢ ﺍﻟﻜﻼﻡ)‪.(3‬‬
‫ﻭﻣﻦ ﺑﲔ ﻣﺎ ﻋﻮ‪‬ﻟﻮﺍ ﻋﻠﻴﻪ ﻭﻳﺸﻜﹼﻞ ﺗﻨﻈﲑﺍ ﺃﺻﻮﻟﻴﹰﺎ ﺧ‪‬ﺼﺒﹰﺎ ﻭﻣﻔﺮﻗﹰﺎ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻏﲑﻫﻢ‬
‫ﳑﻦ ﻋﻨﻮﺍ ﺑﺈﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻨﺼﻮﺹ ﺭﻏﺒﺔ ﰲ ﺇﺑﺎﻧﺔ ﺍﳌﻌﺎﱐ ﻭﺇﻓﺮﺍﺯ ﻗﻮﺍﻧﲔ ﺍﻟﻜﻼﻡ‪ -‬ﻣﺎ ﺃﻃﻠﻖ‬
‫ﻋﻠﻴﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ "ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻐﻤﻮﺽ"‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺜﻨﺎﺋﻴﺔ ﺟﺎﺀﺕ ﻟﺘﺪﻋﻢ ﺍﳌﻨــﻮﺍﻝ ﺍﻟﺘﻔﺴﲑﻱ‬
‫ــــــــــ‬
‫)‪ (1‬ﻧﻈﺮ ﺍﻟﻌﻘﺪ ﺍﳌﻨﻈﻮﻡ ﰲ ﺍﳋﺼﻮﺹ ﻭﺍﻟﻌﻤﻮﻡ‪ ،‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺗﺢ‪ :‬ﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮ‪‬ﺽ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫‪ ،2001‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.20‬‬
‫)‪ (2‬ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻐﻤﻮﺽ – ﺩﺭﺍﺳﺔ ﻟﻐﻮﻳﺔ ﰲ ﺩﻻﻟﺔ ﺍﳌﺒﲎ ﻋﻠﻰ ﺍﳌﻌﲎ‪ ،‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪،1988‬‬
‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺹ ‪.71‬‬
‫)‪ (3‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.71‬‬

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‫ﻭﺍﻟﺘﺄﻭﻳﻠﻲ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺗﻜﺸﻒ ﺍﻟﻨﻘﺎﺏ ﻋﻦ ﺣﻘﻴﻘﺔ ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﳋﻄﺎﺏ ﺍﻟﺘﻮﺍﺻﻠﻲ‬
‫ﻭﺍﻟﺘﺒﻠﻴﻐﻲ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﳌﻌﺎﱐ ﻭﺗﻌﺪﺩﻫﺎ ﻧﺘﺎﺝ ﺗﻠﺤ‪‬ﻒ ﺍﻟﻠﻔﻆ ﺑﻠﺤﺎﻓﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﰒ ﺇﻥ ﺇﺣﺴﺎﺱ‬
‫ﺍﻷﺻﻮﻟﻴﲔ ‪‬ﺬﻩ ﺍﻟﺜﻨﺎﺋﻴﺔ ﻳﻌ ‪‬ﺪ ﺩﻋﻤﺎ ﻗﻮﻳﺎ ﳊﺼﺮ ﺍ‪‬ﺎﻝ ﺍﻹﺩﺭﺍﻛﻲ ﻟﻠﺤﺪﺙ ﺍﻟﺪﻻﱄ ﰲ ﻛﻞ‬
‫ﻣﺴﺘﻮﻳﺎﺗﻪ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺗﻐﻄﻴﺔ ﻛﺎﻓﻴﺔ ﳉﻤﻴﻊ ﺃﳕﺎﻁ ﺍﻟﺘﻠﻘﻲ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺫﻟﻚ‬
‫ﺑﺎﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ ﺑﺈﺣﺪﻯ ﺁﻟﻴﺎﺕ ﺍﻟﻮﺿﻮﺡ ﻣﻦ ﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﶈﻜﻢ‪ ،‬ﺃﻡ‬
‫ﺑﺎﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳋﻔﻲ ﺑﺈﺣﺪﻯ ﺁﻟﻴﺎﺕ ﺍﻟﻐﻤﻮﺽ ﻣﻦ ﺍ‪‬ﻤﻞ ﻭﺍﳌﺆﻭﻝ ﻭﺍﳌﺘﺸﺎﺑﻪ‪.‬‬
‫ﺃﻭﻻ ﳎﺎﻝ ﺍﻟﻮﺿﻮﺡ‪:‬‬
‫ﻳﻘﺴﻢ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﳋﻄﺎﺏ ﻣﻦ ﺣﻴﺚ ﻭﺿﻮﺡ ﻣﻌﻨﺎﻩ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ‬
‫ﻭﺍﶈﻜﻢ‪ ،‬ﻭﻳﻐﻠﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﲢﻘﻖ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺍﻟﻜﻼﻡ ﺩﻭﻥ ﻋﻨﺖ‪ ،‬ﺣﻴﺚ ﺇ ﹼﻥ ﺍﻟﻘﺎﺭﺉ‬
‫ﻭﺍﻟﺴﺎﻣﻊ ﻏﲑ ﻣﻀﻄﺮ ﺇﱃ ﺗﻌﻘﺐ ﺍﻟﺪﻻﻻﺕ ﺍﻻﺣﺘﻤﺎﻟﻴﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺑﻞ ﻳﻜﻔﻲ ﰲ ﺫﻟﻚ‬
‫ﻣﺎ ﺳﺒﻖ ﺇﱃ ﺍﻟﺬﻫﻦ ﻣﻦ ﻣﻨﻄﻮﻕ ﺍﻟﻠﻔﻆ‪.‬‬
‫‪-1-1‬ﺍﻟﻨﺺ‪:‬‬
‫ﻳﺘﺒﻮﺃ ﺍﻟﻨﺺ ﰲ ﺍﳌﺪﻭﻧﺔ ﺍﻷﺻﻮﻟﻴﺔ ﺍﳌﻜﺎﻧﺔ ﺍﻷﻋﻠﻰ ﺿﻤﻦ ﺳﻠﻢ ﺍﻹﻓﺼﺎﺡ ﻭﺍﻟﻐﺎﻳﺔ‬
‫ﺍﻟﻘﺼﻮﻯ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭ»ﺍﳌﺮﺗﺒﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﺪﻻﻟﺔ«)‪ ،(1‬ﻓﻬﻮ ﻳﺘﻤﻴﺰ ﻋﻦ ﻏﲑﻩ‬
‫ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻟﻮﺿﻮﺡ ﺑﺄﻥ ﺍﳌﻌﲎ ﻓﻴﻪ ﻭﺍﺣﺪ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻄﺮﻕ ﺇﻟﻴﻪ ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻟﻮﺿﻮﺡ ﺃﻟﻔﺎﻇﻪ ﻭﺗﻌ‪‬ﻴﻦ ﻣﻘﺼﻮﺩﻩ‪ ،‬ﻭﺧﹸﻠ ‪‬ﻮﻩ ﳑﺎ ﻳﻠﺒﺲ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﳌﺨﺎ ﹶﻃﺐ‪ ،‬ﻣﻦ ﺍ‪‬ﺎﺯ‬
‫ﻭﺍﳌﺸﺘﺮﻙ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻭﻏﲑﳘﺎ ﻳﻘﻮﻝ ﺍﻟﺰﺭﻛﺸﻲ »ﻭﻛﻞ ﻣﺎ ﺃﻓﺎﺩ ﻣﻌﲎ ﻋﻠﻰ ﻗﻄﻊ ﻣﻊ ﺍﻧﺴﺠﺎﻡ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﻓﻬﻮ ﻧﺺ«)‪ ،(2‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻣﺘﺪﺍﺩ ﻟﺘﻌﺮﻳﻒ ﺍﳉﻮﻳﲏ‪» ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻻﺳﺘﻘﻼﻝ ﺑﺈﻓﺎﺩﺓ ﺍﳌﻌﺎﱐ ﻋﻠﻰ ﻗﻄﻊ‪ ،‬ﻣﻊ ﺍﳓﺴﺎﻡ ﺟﻬﺎﺕ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻧﻘﻄــــﺎﻉ ﻣﺴﺎﻟﻚ‬
‫ــــــــــ‬
‫)‪ (1‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ‪.208/1 ،‬‬
‫)‪ (2‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﻧﺸﺮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻴﻀﻮﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ ‪.376/1‬‬

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 ‫ﺍﻻﺣﺘﻤﺎﻻﺕ«)‪.(1‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺘﺪﺍﻭﱄ ﻟﻠﻤﺼﻄﻠﺢ ﻳﻜﺸﻒ ﺃﻥ ﺍﻟﻨﺺ ﰲ ﻋﺮﻑ ﺍﻷﻗﺪﻣﲔ ﺃﻃﻠﻖ‬
‫ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻭﺃﺭﻳﺪ ﺑﻪ ﺛﻼﺛﺔ ﻣﻌﺎﻥ‪:‬‬
‫‪-‬ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﻋﻨﺎﻩ ﺍﻟﺸﺎﻓﻌﻲ )ﺗـ ‪204‬ﻫـ( ﻓﻘﺪ ﻛﺎﻥ ﻳﺴﻤﻲ ﺍﻟﻈﺎﻫﺮ ﻧﺼﺎ‪ ،‬ﻭﻗﺪ‬
‫ﻗﺮﺭ ﺍﻟﻘﺮﺍﰲ ﺃﻥ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﻣﻌﲎ ﻛﻴﻒ ﻛﺎﻥ ﻫﻮ ﺍﻟﻨﺺ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ)‪،(2‬ﻭﻗﺪ ﺫﻫﺐ ﺃﺑﻮ‬
‫ﺍﳊﺴﲔ ﺍﻟﺒﺼﺮﻱ ﰲ ﺍﳌﻌﺘﻤﺪ ﺇﱃ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺼﺪ ﺑﺎﻟﻨﺺ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﻣﻨﻪ ﺍﳊﻜﻢ‬
‫»ﻭﺃ ‪‬ﻣﺎ ﺍﻟﻨﺺ ﻓﻘﺪ ﺣﺪﺩﻩ ﺍﻟﺸﺎﻓﻌﻲ ﺑﺄﻧﻪ ﺧﻄﺎﺏ ﻳﻌﻠﻢ ﻣﺎ ﺃﺭﻳﺪ ﺑﻪ ﻣﻦ ﺍﳊﻜﻢ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ‬
‫ﻣﺴﺘﻘﻼ ﺑﻨﻔﺴﻪ ﺃﻭ ﻋﻠﻢ ﺍﳌﺮﺍﺩ ﺑﻪ ﺑﻐﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﻤ‪‬ﻲ ﺍ‪‬ﻤﻞ ﻧﺼﺎ«)‪.(3‬‬
‫ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﻛﻼﻡ ﺃﰊ ﺍﳊﺴﲔ ﺃﻥ ﻛﻞ ﺧﻄﺎﺏ ﺃﺩﻯ ﺣﻜﻤﺎ ﻭﻋﻠﻢ ﻣﻨﻪ ﺫﻟﻚ ﻓﻬﻮ‬
‫ﻧﺺ ﻓﻴﻪ‪ ،‬ﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﳊﻜﻢ ﺑﺎﺣﺘﻤﺎﻝ‪ ،‬ﺃﻭ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻣﻦ ﺩﻭﻧﻪ‪ ،‬ﺑﻞ‬
‫ﺇﻥ ﺍ‪‬ﻤﻞ ﻭﻫﻮ ﺃﻋﻠﻰ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﻜﻼﻡ ﺍﺣﺘﻤﺎﻻ ﻭﻏﻤﻮﺿﺎ ﺍﻋﺘﱪﻩ ﺍﻟﺸﺎﻓﻌﻲ ﺣﺴﺐ ﺃﰊ‬
‫ﺍﳊﺴﲔ –ﻧﺼﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺸﺎﻣﻞ ﻟﻨﺺ ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﺩﺍﻻ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﺍﺳﺘﻔﻴﺪ ﻣﻨﻪ‬
‫ﺣﻜﻢ‪ ،‬ﻭﻟﻌﻞ ﺳﺮ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﻫﻮ ﺃﻧﻪ »ﻳﻼﺋﻢ ﻭﺿﻊ ﺍﻻﺷﺘﻘﺎﻕ؛ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ‬
‫ﻗﺪ ﺃﻇﻬﺮ ﺍﳌﺮﺍﺩ ﺑﻪ ﻭﻛﺸﻒ ﻋﻨﻪ«)‪.(4‬‬
‫‪-‬ﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﺍﳌﻌﲎ ﺍﻷﻛﺜﺮ ﺷﻴﻮﻋﺎ ﻭﻗﺒﻮﻻ ﻟﺪﻯ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﻥ ﺍﻟﻨﺺ ﻫﻮ‬
‫»ﺍﻟﺬﻱ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ«)‪.(5‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ‪.279-278/1 ،‬‬
‫)‪ (2‬ﻧﻔﺎﺋﺲ ﺍﻷﺻﻮﻝ ﺷﺮﺡ ﺍﶈﺼﻮﻝ‪ ،‬ﺍﻟﻘﺮﺍﰲ‪ ،‬ﻣﻜﺘﺒﺔ ﻧﺰﺍﺭ ﺍﻟﺒﺎﺯ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺻﻴﺪﺍ‪ ،‬ﻁ‪ ،3‬ﺑﲑﻭﺕ ‪ ،2275/5‬ﻭﻳﻨﻈﺮ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺹ ‪.21‬‬
‫)‪ (3‬ﺍﳌﻌﺘﻤﺪ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺗﻘﺪﱘ ﺧﻠﻴﻞ ﺍﳌﻴﺲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.295-294/1 ،‬‬
‫)‪(4‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪.204/2 ،‬‬
‫)‪ (5‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.384/1 ،‬‬

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‫‪-‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻌﺒﲑ ﺑﺎﻟﻨﺺ ﻋﻤﺎ ﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺍﺣﺘﻤﺎﻝ ﻣﻘﺒﻮﻝ ﻳﻌﻀﺪﻩ ﺩﻟﻴﻞ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺬﻱ ﻻ ﻳﻌﻀﺪﻩ ﺩﻟﻴﻞ ﻓﻼ ﳜﺮﺝ ﺍﻟﻠﻔﻆ ﻋﻦ ﻛﻮﻧﻪ ﻧﺼﺎ‪ ،‬ﻓﻜﺎﻥ ﺷﺮﻁ ﺍﻟﻨﺺ‬
‫ﺑﺎﻟﻮﺿﻊ ﺍﻟﺜﺎﱐ ﺃﻥ ﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺍﺣﺘﻤﺎﻝ ﺃﺻﻼ‪ ،‬ﻭﺑﺎﻟﻮﺿﻊ ﺍﻟﺜﺎﻟﺚ ﺃﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺍﺣﺘﻤﺎﻝ‬
‫ﳐﺼﻮﺹ ﻭﻫﻮ ﺍﳌﻌﺘﻀﺪ ﺑﺪﻟﻴﻞ‪ ،‬ﻭﻗﺪ ﻗﺮﺭ ﺍﻟﻐﺰﺍﱄ ﻋﺪﻡ ﺍﻟﺘﺤ ‪‬ﺮﺝ ﰲ ﺇﻃﻼﻕ ﺍﻟﻨﺺ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﳌﻌﺎﱐ ﺍﻟﺜﻼﺛﺔ ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﻯ ﺍﻹﻃﻼﻕ ﺍﻟﺜﺎﱐ ﺃﻛﺜﺮ ﺷﻬﺮﺓ ﻭﻗﺒﻮﻻ؛ ﻟﻌﺪﻡ ﺍﺷﺘﺒﺎﻫﻪ ﺑﺎﻟﻈﺎﻫﺮ)‪.(1‬‬
‫ﻭﻫﻜﺬﺍ ﻋﻤﺪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺇﱃ ﺗﻨﺼﻴﺐ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻨﺼﻴﺔ ﺃﺩﺍﺓ ﻣﻦ ﺃﺩﻭﺍﺕ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻌﲎ‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻓﺎﻟﺬﻫﻦ ﻳﻨﺼﺮﻑ ﻣﻦ ﺧﻼﳍﺎ ﻭﻳﻬﺘﺪﻱ ﺇﱃ ﺍﳌﻌﺎﱐ ﺍﳌﻘﺼﻮﺩﺓ ﺑﻮﺍﺳﻄﺔ‬
‫ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻄﺎﺑﻘﻴﺔ ﺍﳊﺎﺻﻠﺔ ﺑﲔ ﺍﻟﺪﺍﻝ ﻭﺍﳌﺪﻟﻮﻝ‪ ،‬ﻭﻟﻴﺲ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﻘﺮﻳﻨﺔ ﻟﻔﻬﻢ ﺍﳋﻄﺎﺏ‪ ،‬ﺇﺫ‬
‫ﺍﻻﺳﺘﻌﺎﻧﺔ ‪‬ﺬﻩ ﺍﻷﺧﲑﺓ ﳚﺐ ﻋﻨﺪ ﺍﻧﺼﺮﺍﻑ ﺍﻟﻌﻘﻞ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﻄﺎﺑﻘﻴﺔ ﺇﱃ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻼﺯﻣﻴﺔ‬
‫ﺑﺪﻟﻴﻞ ﻭﺍﺿﺢ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺴﺠﻠﻤﺎﺳﻲ )‪ 704‬ﻫـ( ﺑﻘﻮﻟﻪ »ﺇﻥ ﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝ ﺇﻣﺎ ﺃﻥ‬
‫ﻳﺘﺤﺪ ﻣﺪﻟﻮﻟﻪ ﻭﺇﻣﺎ ﺃﻥ ﻳﺘﻌﺪﺩ‪ ،‬ﻓﺈﻥ ﺍﲢﺪ ﻣﺪﻟﻮﻟﻪ ﻓﻬﻮ ﺍﻟﻨﺺ«)‪ ،(2‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ ﰲ ﺷﺄﻥ‬
‫ﺍﻻﻧﺘﻘﺎﻝ ﺑﺎﻟﻘﺮﻳﻨﺔ »ﺇﺫﺍ ﻗﻄﻊ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻠﻔﻆ ﻣﺎ ﺍﻟﺪﻻﻟﺔ ﺍ‪‬ﺎﺯﻳﺔ ﻓﻬﻮ ﻧﺺ‬
‫ﺑﺎﻟﻘﺮﻳﻨﺔ«)‪.(3‬‬
‫ﻭﺑﺎﺳﺘﻘﺮﺍﺀ ﻋﺎﻡ ﳌﺎ ﻗ ‪‬ﺪﻣﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻣﻦ ﺗﻌﺎﺭﻳﻒ ﻭﺍﲰﺔ ﻟﻠﻨﺺ ﳔﻠﺺ ﺇﱃ ﺍﳌﻌﺎﺩﻻﺕ‬
‫ﺍﻵﺗﻴﺔ‪:‬‬
‫‪-‬ﺍﻟﻨﺺ ﺿﺪ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻻﺣﺘﻤﺎﻝ‪ :‬ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﻗﻮﻝ ﺃﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ »ﺍﻟﻨﺺ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ«)‪.(4‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.286-285/1 ،‬‬
‫)‪ (2‬ﺍﳌﱰﻉ ﺍﻟﺒﺪﻳﻊ ﰲ ﲡﻨﻴﺲ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺍﻟﺴﺠﻠﻤﺎﱐ‪ ،‬ﺗﺮ‪ :‬ﻋﻼﻝ ﺍﻟﻐﺰﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ‪ ،1980 ،‬ﺍﻟﺮﺑﺎﻁ‪ ،‬ﺍﳌﻐﺮﺏ‪ ،‬ﺹ‬
‫‪.132‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪.132‬‬
‫)‪ (4‬ﺍﳌﺴﺘﺼﻔﻰ‪.384/1 ،‬‬

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‫‪-‬ﺍﻟﻨﺺ ﻳﺴﺎﻭﻱ ﺍﳌﻌﲎ ﺍﻟﻮﺍﺣﺪ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﻗﻮﻝ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ »ﺍﻟﻨﺺ ﻫﻮ‬
‫ﻛﻞ ﻟﻔﻆ ﻻ ﳛﺘﻤﻞ ﺇﻻ ﻣﻌﲎ ﻭﺍﺣﺪ«)‪.(1‬‬
‫‪-‬ﺍﻟﻨﺺ ﺍﺳﺘﻮﺍﺀ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﲟﻌﲎ ﻋﺪﻡ ﻭﺟﻮﺩ ﺗﻌﺎﺭﺽ ﺑﲔ ﺩﻻﻟﺘﻪ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﻭﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻣﺴﺘﻔﺎﺩ ﳑﺎ ﺟﺎﺀ ﰲ ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺍﻟﻨﺺ »ﻣﺎ ﺍﺳﺘﻮﻯ ﻇﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ«)‪.(2‬‬
‫‪-2-1‬ﺍﻟﻈﺎﻫﺮ‪:‬‬
‫ﺍﻟﻈﺎﻫﺮ ﻟﻮﻥ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﳋﻄﺎﺏ ﻭﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭﻩ‪ ،‬ﻳﺘﻤﻴﺰ ﺑﻜﺜﺮﺓ ﺍﳌﺪﺍﻟﻴﻞ ﻓﻴﻪ ﻭﻃﺮﻕ‬
‫ﺍﻻﺣﺘﻤﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﲟﻌﲎ ﺃﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺗﺪﻝ ﲟﻨﻄﻮﻗﻬﺎ ﻋﻠﻰ ﻣﻌﻨﻴﲔ ﻓﺄﻛﺜﺮ‪ ،‬ﳑﺎ ﻳﺴﺘﺪﻋﻰ‬
‫ﺗﻐﻠﻴﺐ ﻭﺗﺮﺟﻴﻊ ﺃﺣﺪ ﺍﳌﻌﺎﱐ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻥ ﹼﰎ ﺗﻐﻠﻴﺐ ﺍﳌﻌﲎ ﺍﻟﺮﺍﺟﺢ ﻋﻠﻰ ﺣﺴﺎﺏ‬
‫ﺍﳌﻌﲎ ﺍﳌﺮﺟﻮﺡ ﻓﺬﺍﻙ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﲞﻼﻓﻪ ﻓﻬﻮ ﺍﳌﺆ ‪‬ﻭﻝ‪ ،‬ﺇﺫﻥ »ﺍﻟﻈﺎﻫﺮ ﻣﺎ ﻳﺴﺒﻖ‬
‫ﺇﱃ ﺍﻟﻔﻬﻢ ﻣﻨﻪ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻣﻌﲎ ﻣﻊ ﲡﻮﻳﺰ ﻏﲑﻩ«)‪.(3‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﺺ ﻳﻜﻤﻦ ﰲ ﺩﺭﺟﺔ ﺍﻟﻮﺿﻮﺡ‪ ،‬ﻓﺎﻟﻨﺺ ﻭﺍﺿﺢ ﻗﻄﻌﺎ ﻻ ﺍﺣﺘﻤﺎﻝ‬
‫ﻓﻴﻪ ﻭﻻ ﺗﺮﺟﻴﺢ ﻭﻻ ﺗﺄﻭﻳﻞ‪ ،‬ﺃﻣﺎ ﺍﻟﻈﺎﻫﺮ ﻓﻼ‪ ،‬ﻳﻘﻮﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ »ﺍﻟﻨﺺ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﻫﻮ ﺍﻟﺬﻱ ﳛﺘﻤﻠﻪ«)‪ ،(4‬ﻭﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ‬
‫ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﻏﲑ ﺍﻷﺣﻨﺎﻑ ﳚﻤﻌﻮﻥ ﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ ﲢﺖ ﺍﺳﻢ ﺍﶈﻜﻢ ﰲ ﻣﻘﺎﺑﻞ ﺍ‪‬ﻤﻞ‪،‬‬
‫)‪(5‬‬
‫ﻓﺎﶈﻜﻢ ﻳﺸﻤﻞ ﻋﻨﺪﻫﻢ ﺍﻟﻈﺎﻫﺮ ﺃﻳﻀﺎ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺷﺮﺡ ﺍﻟﻠﻤﻊ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﺗﺢ‪ :‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺗﺮﻛﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪.498/1 ،1988‬‬
‫)‪ (2‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪.205/2 ،‬‬
‫)‪ (3‬ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ‪ ،‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﺹ ‪.92‬‬
‫)‪ (4‬ﺍﳌﺴﺘﺼﻔﻰ‪.384/1 ،‬‬
‫)‪ (5‬ﺃﻣﺎﱄ ﺍﻟﺪﻻﻻﺕ ﻭﳎﺎﱄ ﺍﻻﺧﺘﻼﻓﺎﺕ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﻴﻪ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1999‬ﺑﲑﻭﺕ‪ ،‬ﺹ ‪.80‬‬

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‫ﻭﻗﺪ ﺣﺼﺮ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﳉﻬﺎﺕ ﺍﻟﱵ ﻳﺪﺧﻞ ﺍﻻﺣﺘﻤﺎﻝ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﳋﻄﺎﺏ ﰲ ﲦﺎﻧﻴﺔ‬
‫ﻣﻮﺍﺭﺩ ﳛﺘﺎﻃﻮﻥ ﳍﺎ ﻟﻀﻤﺎﻥ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﻈﺎﻫﺮ ﻣﻄﻠﻘﺎ ﻋﻨﺪ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﻋﻨﺪ ﺍﻧﻌﺪﺍﻡ ﺍﻟﻘﺮﻳﻨﺔ ﻋﻨﺪ‬
‫ﻏﲑﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﺍﻟﻘﺮﻳﻨﺔ ﺍﳌﻮ ‪‬ﺟﻬﺔ ﻟﻠﺨﻄﺎﺏ ﺃﺧﺬ ﻓﻴﻪ ﺑﺎﻟﻮﺟﻪ ﺍﳌﺮﺟﻮﺡ ﺍﻟﺬﻱ ﻳﺼﺒﺢ‬
‫ﲟﺴﺎﻧﺪﺓ ﺍﻟﻘﺮﻳﻨﺔ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ‪-‬ﲟﻌﲎ ﺍﻟﻐﺎﻟﺐ ﻭﻟﻴﺲ ﲟﻌﲎ ﺍﳌﺼﻄﻠﺢ‪ -‬ﻭﺍﳉﻬﺎﺕ ﺍﻟﱵ ﺫﻛﺮ‬
‫)‪(1‬‬
‫ﺍﻷﺻﻮﻟﻴﻮﻥ ﺃﻥ ﺍﻻﺣﺘﻤﺎﻝ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻨﺺ ﻣﻨﻬﺎ‪ ،‬ﻫﻲ‪:‬‬
‫‪ -1‬ﺍﳊﻘﻴﻘﺔ ﰲ ﻣﻘﺎﺑﻞ ﺍ‪‬ﺎﺯ‪:‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﻔﻆ ﻣﺴﺘﻌﻤﻼ ﻓﻴﻤﺎ ﻭﺿﻊ ﻟﻪ ﺃﺻﻼ‪ ،‬ﻛﺈﻃﻼﻕ ﺍﻷﺳﺪ ﻋﻠﻰ‬
‫ﺍﳊﻴﻮﺍﻥ ﺍﳌﻔﺘﺮﺱ‪ ،‬ﻓﺈﻥ ﺻﺮﻓﻬﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺃﻭﱃ ﻣﻦ ﺻﺮﻓﻬﺎ ﺇﱃ ﻣﻌﲎ ﺍﻟﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ‬
‫ﺍﻟﺬﻱ ﻗﺪ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻟﻔﻆ ﺍﻷﺳﺪ ﳎﺎﺯﺍ‪ ،‬ﻓﻼ ﻳﺼﺮﻑ ﺍﳌﻌﲎ ﺇﱃ ﺧﻼﻑ ﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ ﺇﻻ‬
‫ﺑﻘﺮﻳﻨﺔ‪ ،‬ﻓﺈﺫﺍ ﻋﺪﻣﺖ ﺍﻟﻘﺮﻳﻨﺔ ﱂ ﳚﺰ ﺻﺮﻓﻪ ﻋﻨﻪ‪ ،‬ﻳﻘﻮﻝ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﻣﺎ »ﺍ‪‬ﺎﺯ ﻓﻴﻜﻔﻲ‬
‫ﻓﻴﻪ ﺣﺼﻮﻝ ﻗﺮﻳﻨﺔ ﲤﻨﻊ ﻣﻦ ﲪﻞ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻫﻲ ﻭﺳﻬﻠﺔ ﺍﻟﻮﺟﻮﺩ«)‪.(2‬‬
‫‪ -2‬ﺍﻻﺳﺘﻘﻼﻝ ﰲ ﻣﻘﺎﺑﻞ ﺍﻹﺿﻤﺎﺭ‪:‬‬
‫ﺍﳌﺮﺍﺩ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻜﻼﻡ ﻋﺪﻡ ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺺ ﻗﺎﺋﻢ ﺑﻨﻔﺴﻪ ﻣﺴﺘﻐﻦ ﻋﻦ ﺇﺿﻤﺎﺭ‬
‫ﻛﻠﻤﺎﺕ ﺃﻭ ﺗﻘﺪﻳﺮﺍﺕ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﻮﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﳊﺎﺟﺔ ﺇﱃ ﺫﻟﻚ‪ ،‬ﲝﻴﺚ ﳜﺘﻞ ﺍﳌﻌﲎ ﻣﻊ‬
‫ﻋﺪﻣﻪ ﻭﺃﻣﺎ ﻟﻮ ﻛﺎﻥ ﻟﻠﻌﺒﺎﺭﺓ ﻣﻌﻨﻴﺎﻥ‪ ،‬ﺃﺣﺪﳘﺎ ﻳﺆ ‪‬ﺩﻳﻪ ﺍﻟﻨﺺ ﻣﻦ ﻏﲑ ﺗﻘﺪﻳﺮ ﳏﺬﻭﻑ‪ ،‬ﻭﺁﺧﺮ ﻻ‬
‫ﻳﺴﺘﻘﻴﻢ ﺇﻻ ﺑﺘﻘﺪﻳﺮ ﳏﺬﻭﻑ‪ ،‬ﻓﺈﻥ ﺍﳋﻄﺎﺏ ﻳﺼﺮﻑ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻔﻆ ﺍﺳﺘﻘﻼﻝ ﺍﻟﻨﺺ‬
‫ﻷﻥ ﺫﻟﻚ ﻫﻮ ﺍﻷﺻﻞ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﻈﺎﻫﺮ ﺍﻟﻠﻐﻮﻱ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ‪-‬ﺩﺭﺍﺳﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺪﻻﱄ ﻋﻨﺪ ﺍﻟﻌﺮﺏ‪ ،‬ﻧﺎﺻﺮ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﺍﳌﺆﺳﺴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ‪،‬‬
‫ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،2004‬ﺑﲑﻭﺕ ﺹ ‪ 44‬ﺣﱴ ‪.60‬‬
‫)‪ (2‬ﺍﳌﻌﺎﱂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺹ ‪.36‬‬

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‫ﻭﻟﻌ ﹼﻞ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺃ ‪‬ﺩﻯ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺮﺟﻴﺢ ﺃ‪‬ﻢ ﺭﺃﻭﺍ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﻛﺬﺑﺎ ﻋﻠﻰ ﺍﳌﺘﻜﻠﻢ‬
‫ﺑﻨﺴﺐ ﻣﺎ ﱂ ﻳﺘﻠﻔﻆ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺪ ﻧﺎﻓﺢ ﺃﺣﺪ ﺭﻭﺍﺩ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﻫﻮ ﺍﺑﻦ‬
‫ﻣﻀﺎﺀ ﻋﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﻘﻮﺓ ﻭﺍﺷﺘﺪ ﺍﻟﻨﻜﲑ ﻣﻨﻪ ﻋﻠﻰ ﻣﻦ ﺍﻋﺘﻘﺪ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻳﻘﻮﻝ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺸﺄﻥ »ﻣﻦ ﺑﲎ ﻋﻠﻰ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﻠﻔﻆ ﺃﻭ ﻣﻌﲎ ﻋﻠﻰ ﻇﻦ ﺑﺎﻃﻞ ﻗﺪ ﺗﺒﲔ ﺑﻄﻼﻧﻪ‪ ،‬ﻓﻘﺪ‬
‫ﻗﺎﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﻐﲑ ﻋﻠﻢ‪ ،‬ﻭﺗﻮ ‪‬ﺟﻪ ﺍﻟﻮﻋﻴﺪ ﺇﻟﻴﻪ‪ ،‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﻧﻪ ﺣﺮﺍﻡ‪ ،‬ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺃﻧﻪ ﻻ‬
‫ﻳﺰﺍﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﻔﻆ ﻏﲑ ﺍ‪‬ﻤﻊ ﻋﻠﻰ ﺇﺛﺒﺎﺗﻪ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﺍﳌﻌﲎ ﻛﺰﻳﺎﺩﺓ ﺍﻟﻠﻔﻆ ﺑﻞ ﻫﻲ ﺃﺣﺮﻯ‬
‫ﻷ ﹼﻥ ﺍﳌﻌﺎﱐ ﻫﻲ ﺍﳌﻘﺼﻮﺩﺓ ﻭﺍﻷﻟﻔﺎﻅ ﺩﻻﻻﺕ ﻋﻠﻴﻬﺎ ﻭﻣﻦ ﺃﺟﻠﻬﺎ«)‪.(1‬‬
‫‪ -3‬ﺍﻟﺘﺮﻛﻴﺐ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ‪:‬‬
‫ﺍﳌﺮﺍﺩ ‪‬ﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﺃﻥ ﺍﻟﻜﻼﻡ ﻗﺪ ﻳﻔﻬﻢ ﻣﻨﻪ ﻣﻌﲎ ﻣﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﺇﺫﺍ ﻗﺪﺭ ﺃﻥ ﻓﻴﻪ ﺗﻘﺪﳝﺎ‬
‫ﻭﺗﺄﺧﲑﺍ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻟﻪ ﻣﻌﲎ ﺁﺧﺮ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﻘ ‪‬ﺪﻡ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﻜﻼﻡ ﻣﻦ ﻏﲑ ﻫﺬﺍ‬
‫ﺍﻟﺘﻘﺪﻳﺮ ﺃﻭ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺟﺎﺀﺕ ﻗﺮﻳﻨﺔ ﺗﺼﺮﻓﻨﺎ ﺇﱃ ﺍﳌﻌﲎ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻳﻠﺰﻡ‬
‫ﻣﻨﻪ ﺍﻟﺘﺼﺮﻑ ﰲ ﺳﻴﺎﻕ ﺍﳋﻄﺎﺏ ﻭﺗﺮﺗﻴﺐ ﺃﺟﺰﺍﺋﻪ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﳚﻮﺯ ﻟﻨﺎ ﺻﺮﻓﻪ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫ﻓﺎﻟﻜﻼﻡ ﺇﺫﻥ ﻋﻠﻰ ﻣﺎ ﺳﻴﻖ ﻋﻠﻴﻪ ﻣﻦ ﺗﺮﺗﻴﺐ‪ ،‬ﻭﻏﲑ ﻫﺬﺍ ﺩﻋﻮﻯ ﻭﺗﺼﺮ‪‬ﻑ ﰲ ﺍﻟﻜﻼﻡ‬
‫ﻣﻦ ﻏﲑ ﺇﺫﻥ ﻣﻦ ﺍﳌﺘﻜﻠﹼﻢ ﻭﻻ ﺇﺟﺎﺯﺓ‪ ،‬ﻭﺃﻳﻀﺎ ﲢﺮﻳﻒ ﺍﻟﻜﻼﻡ ﻣﻦ ﺑﻌﺾ ﻣﻮﺍﺿﻌﻪ ﺩﻭﻥ ﻧﻮﺭ ﻭﻻ‬
‫ﺑﺮﻫﺎﻥ ﻣﻦ ﻗﺮﻳﻨﺔ ﺻﺎﺭﻓﺔ‪.‬‬
‫‪ -4‬ﺍﻟﺘﺄﺳﻴﺲ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺘﺄﻛﻴﺪ‪:‬‬
‫ﻳﺮﺍﺩ ‪‬ﺬﺍ ﺃ ﹼﻥ ﺍﻟﻜﻼﻡ ﺇﺫﺍ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﻟﻔﻈﻴﺔ ﲢﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺗﺄﻛﻴﺪﹰﺍ ﻛﻤﺎ‬
‫ﲢﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺯﻳﺎﺩﺓ ﻭﺗﺄﺳﻴﺴﹰﺎ ﳌﻌﲎ ﺟﺪﻳﺪ ﻓﺈﻧ‪‬ﻬﺎ ﺗﺼﺮﻑ ﺇﱃ ﻣﻌﲎ‬
‫ﺍﻟﺘﺄﺳﻴﺲ؛ ﻷ‪‬ﺎ ﺍﻷﺻﻞ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻻ ﺗﺼﺮﻑ ﻋﻦ ﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ ﺇﱃ ﻣﻌﲎ ﺍﻟﺘﺄﻛﻴــﺪ ﺇ ﹼﻻ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﺍﺑﻦ ﻣﻀﺎﺀ‪ ،‬ﺹ ‪.18‬‬

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‫ﺑﻘﺮﻳﻨﺔ‪ ،‬ﺇﺫ ﺍﳊﻜﻤﺔ ﺗﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﻟﻔﻆ ﻣﺎ ﻳﻘﺎﺑﻠﻪ ﻣﻦ ﺍﳌﻌﲎ ﻭﺍﻷﺻﻞ ﺃ ﹼﻥ ﺍﻟﺰﻳﺎﺩﺓ ﰲ‬
‫ﺍﳌﺒﲎ ﺯﻳﺎﺩﺓ ﰲ ﺍﳌﻌﲎ ﻭﺇﻻ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻋﺒﺜﹰﺎ ﻭﳍﻮﹰﺍ ﺃﻭ ﻋﺠﺰﺍﹰ‪ ،‬ﺗﻌﺎﱃ ﺭﺑﻨ‪‬ﺎ ﻋﻦ ﺫﻟﻚ‬
‫ﻭﱂ ﻳﺮﺽ ﺍﺑﻦ ﺟﲏ ﻟﻠﻌﺮﺏ ﺫﻟﻚ ﻓﺤﻜﻤﺘﻬﻢ ﻛﺎﻧﺖ ﺗﺒﻌﺪﻫﻢ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﻟﻐﺘﻬﻢ ﻛﺜﻴﺒﺎ‬
‫ﻣﻬﻴﻼ ﻣﻦ ﻏﲑ ﺇﺣﻜﺎﻡ)‪ ،(1‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻣﺎ ﰲ ﻛﻼﻣﻬﻢ ﻟﻪ ﻣﻌﲎ‬
‫ﺟﺪﻳﺪ‪ ،‬ﺃﻭ ﻳﻘﺎﻝ ﺃ ﹼﻥ ﺍﻷﺻﻞ ﻓﻴﻪ ﻛﺬﻟﻚ‪.‬‬
‫‪ -5‬ﺍﻟﻌﻤﻮﻡ ﰲ ﻣﻘﺎﺑﻞ ﺍﳋﺼﻮﺹ‪:‬‬
‫ﺇﺫﺍ ﻭﺭﺩ ﰲ ﺧﻄﺎﺏ ﻣﺎ ﻟﻔﻆ ﻳﺴﺘﻐﺮﻕ ﺟﻨﺴﻪ ﺃﻭ ﻧﻮﻋﻪ ﱂ ﳚﺰ ﲣﺼﻴﺺ ﻓﺮﺩ ﻣﻦ ﺍﻷﻓﺮﺍﺩ‬
‫ﺍﳌﺸﻤﻮﻟﲔ ﺑﺎﳋﻄﺎﺏ ﺩﻭﻥ ﻏﲑﻩ ﲝﻜﻢ ﺍﳋﻄﺎﺏ‪ ،‬ﺑﻞ ﳚﺐ ﺃﻥ ﻳﺸﻤﻠﻬﻢ ﺑﻪ ﲨﻴﻌﺎ ﻣﻦ ﻏﲑ‬
‫ﲣﺼﻴﺺ؛ ﻷ ﹼﻥ ﺫﻟﻚ ﺻﺮﻑ ﻟﻠﺨﻄﺎﺏ ﻋﻦ ﺍﻟﻈﺎﻫﺮ ﺑﻐﲑ ﻗﺮﻳﻨﺔ‪ ،‬ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﻏﲑ ﺟﺎﺋﺰ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻛﺎﻥ ﺍﻟﻌﻤﻮﻡ ﻫﻮ ﺍﻷﺻﻞ ﺩﻭﻥ ﺍﻟﺘﺨﺼﻴﺺ ﻷ ﹼﻥ ﺍﻟﺘﺨﺼﻴﺺ ﻣﺜﻞ ﺍﻟﺘﻘﻴﻴﺪ‪ ،‬ﺫﻟﻚ ﺃ ﹼﻥ ﺍﻟﺘﻘﻴﻴﺪ‬
‫ﺩﻋﻮﻯ ﻋﻠﻰ ﺃ ﹼﻥ ﻣﺎ ﺃﻃﻠﻖ ﺃﺭﻳﺪ ﺑﻪ ﻓﺮﺩ ﻣﻘﻴﺪ ﺃﻭ ﻣﻌﲔ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﴰﻠﻬﻢ ﺍﳋﻄﺎﺏ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻧﻘﻀﺎ ﻟﻠﺸﻴﻮﻉ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﺨﺼﻴﺺ ﻧﻘﺾ ﻟﻼﺳﺘﻐﺮﺍﻕ‬
‫ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻮﻡ ﻣﻦ ﻏﲑ ﺩﻟﻴﻞ‪.‬‬
‫ﻭﺗﺼﺪﻳﻘﺎ ﳍﺬﺍ ﺍﻟﺘﺮﺟﻴﺢ ﻳﻘﻮﻝ ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ‪ »:‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻭﺭﺩ ﻟﻔﻆ ﻟﻐﻮﻱ ﻓﻮﺍﺟﺐ‬
‫ﺃﻥ ﳛﻤﻞ ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻘﻊ ﰲ ﺍﻟﻠﻐﺔ ﲢﺘﻪ‪ ،‬ﻭﻭﺍﺟﺐ ﺃ ﹼﻻ ﺗﺪﺧﻞ ﰲ ﺍﻟﻠﻐﺔ ﻓﻴﻪ ﻣﺎ‬
‫ﻥ ﻋ‪‬ﻠ‪ ‬ﻤﺘ‪ ‬ﻢ ﻓ‪‬ﻴﻬﹺ ‪‬ﻢ ﺧ‪ ‬ﻴﺮ‪‬ﺍ«‪ ،‬ﻓﺎﳋﲑ ﰲ ﺍﻟﻠﻐﺔ ﻳﻘﻊ ﻋﻠﻰ‬
‫ﻻ ﻳﻔﻴﺪﻩ ﻟﻔﻈﻪ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ » :‬ﺇﹺ ﹾ‬
‫ﺍﻟﺼﻼﺡ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﺎﻝ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﳔﺺ ‪‬ﺬﺍ ﺍﻟﻨﺺ ﺑﻌﺾ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﺩﻭﻥ‬
‫ﺑﻌﺾ ﺇ ﹼﻻ ﺑﻨﺺ ﻓﻠﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ،‬ﻓﻴﻬﻢ‪ ،‬ﻭﱂ ﻳﻘﻞ ﻣﻌﻬﻢ‪ ،‬ﻭﻻ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﺪﻫﻢ‪ ،‬ﺃﻧ‪‬ﻪ ﺇﻧ‪‬ﻤﺎ ﺃﺭﺍﺩ‬
‫ﺍﻟﺪﻳﻦ ﻓﻘﻂ«)‪.(2‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪.2/1 ،‬‬
‫)‪ (2‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺍﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪) ،‬ﺩ‪.‬ﺕ(‪ ،‬ﻁ‪.419/1 ،1‬‬
‫‪ -6‬ﺍﻹﻃﻼﻕ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺘﻘﻴﻴﺪ‪:‬‬

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‫ﺍﻟﻠﻔﻆ ﺍﻟﻮﺍﺭﺩ ﰲ ﺧﻄﺎﺏ ﺍﳌﺘﻜﹼﻠﻢ ﺇﺫﺍ ﻛﺎﻥ ﺷﺎﺋﻌﺎ ﰲ ﺟﻨﺴﻪ ﻓﺈﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﺗﻘﻴﻴﺪﻩ ﺑﻘﻴﺪ‬
‫ﱂ ﻳﺮﺩ ﺑﻪ ﺍﻟﻨﺺ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺑﻘﺮﺓ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺍﷲ ﺃﻣﺮﻫﻢ ﺑ ‪‬ﺬﺑﺢ ﺑﻘﺮﺓ ﻏﲑ ﻣﻌﻴﻨﺔ‬
‫ﻥ ﺍﷲ ﻳﺄﻣﺮﻛﻢ ﺃﻥ ﺗﺬﺑﺤﻮﺍ ﺑﻘﺮﺓ")‪ ،(1‬ﻓﺘﻜﹼﻠﻔﻮﺍ ﺍﻷﻣﺮ‬ ‫ﻭﺑﺪﻭﻥ ﺷﺮﻁ –ﺑﺎﺩﺉ ﺍﻷﻣﺮ‪"-‬ﺇ ﹼ‬
‫ﺸ ‪‬ﻖ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﻔﻴﻬﻢ ﺍﻷﺧﺬ ﺑﻈﺎﻫﺮ ﺍﻟﻠﻔﻆ‬
‫ﺑﺎﻧﺼﺮﺍﻓﻬﻢ ﻋﻦ ﻣﻄﻠﻖ ﺍﻟﻠﻔﻆ ﺇﱃ ﻗﻴﺪﻩ‪ ،‬ﻓ ‪‬‬
‫ﺑﺬﺑﺢ ﺃﻱ ﺑﻘﺮﺓ‪.‬‬
‫‪ -7‬ﺍﻟﺘﺒﺎﻳﻦ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺘﺮﺍﺩﻑ‪:‬‬
‫ﺇﺫﺍ ﺍﺷﺘﻤﻞ ﻧﺺ ﻣﺎ ﻋﻠﻰ ﻟﻔﻈﲔ ﻣﺘﻘﺎﺭﺑﲔ ﰲ ﺍﳌﻌﲎ ﻓﺈ ﹼﻥ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻳﺘﻤﺴﻚ ﺑﻪ‬
‫ﺍﻟﻘﻮﻡ ﻫﻮ ﺃ ﹼﻥ ﺍﻟﻌﺒﺎﺭﺗﲔ ﺃﻭ ﺍﻟﻠﻔﻈﲔ ﻗﺪ ﺟﺎﺀﺍ ﳌﻌﻨﻴﲔ ﳐﺘﻠﻔﲔ‪ ،‬ﻭﻟﻴﺲ ﳌﻌﲎ ﻭﺍﺣﺪ؛ ﻷ ﹼﻥ ﺍﻷﺻﻞ‬
‫ﺃ ﹼﻥ ﺍﻷﻟﻔﺎﻅ ﻣﺘﺒﺎﻳﻨﺔ ﻭﻟﻴﺴﺖ ﻣﺘﺮﺍﺩﻓﺔ‪ ،‬ﺇ ﹼﻻ ﺃﻥ ﺗﻘﻮﻡ ﻗﺮﻳﻨﺔ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳌﻘﺼﻮﺩ ‪‬ﻤﺎ ﻣﻌﲎ‬
‫ﻭﺍﺣﺪ ﻓﻴﺼﺮﻓﻮﻥ ﺍﳋﻄﺎﺏ ﺣﻴﻨﺌﺬ ﺇﱃ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻳﻔﺎﺭﻗﻮﻥ ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫ﻭﻗﺎﻋﺪﺓ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﺃ ﹼﻥ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺮﺍﺩﻑ ﻓﻴﻪ ﺇﺣﺎﻟﺔ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳌﺘﻜﻠﻢ ﻳﻠﻬﻮ ﻭﻳﻌﺒﺚ‬
‫ﻷﻧ‪‬ﻪ ﻛﺎﻥ ﺑﺎﻹﻣﻜﺎﻥ ﺍﻻﺳﺘﻐﻨﺎﺀ ﺑﺎﻷﻣﺮ ﺍﻷﻭ‪‬ﻝ ﻋﻦ ﺍﻟﺜﺎﱐ‪ .‬ﻭﻣﻌﻠﻮﻡ ﻭﺃﻛﻴﺪ ﰲ ﺣﻖ ﺍﳊﻜﻴﻢ ﺃﻧ‪‬ﻪ‬
‫ﻻ ﻳﻠﻬﻮ ﻭﻻ ﻳﻌﺒﺚ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻳﺴﺘﻐﲎ ﺑﺎﻷﻣﺮ ﺍﻷﻭ‪‬ﻝ ﳌﺎ ﺃﺻﺪ ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺘﻘﺮﺭ ﺃ ﹼﻥ ﺍﻟﻈﺎﻫﺮ‬
‫ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺑﺘﻘﺪﱘ ﺍﻟﺘﺒﺎﻳﻦ ﺇ ﹼﻻ ﺇﺫﺍ ﻭﺟﺪﺕ ﻗﺮﻳﻨﺔ ﺻﺎﺭﻓﺔ‪.‬‬
‫‪ -8‬ﺍﻧﻔﺮﺍﺩ ﺍﳌﻌﲎ ﰲ ﻣﻘﺎﺑﻞ ﺍﺷﺘﺮﺍﻛﻪ‪:‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻷﺻﻮﻟﻴﺔ ﺃ ﹼﻥ ﺍﻟﻠﻔﻆ ﰲ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ ﻻ ﻳﻜﻮﻥ ﰲ ﺍﻷﺻﻞ‬
‫ﻣﺸﺘﺮﻛﺎ ﺑﲔ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﺃ ﹼﻥ ﺍﻟﻌﺮﺏ ﺍﺳﺘﺨﺪﻣﻮﺍ ﺍﻟﻠﻔﻆ ﰲ ﻣﻌﻨﻴﲔ ﻓﻼ ﺑﺪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﳌﻌﻨﻴﲔ ﺃﺻﻼ ﻭﺍﻵﺧﺮ ﳎﺎﺯﺍ ً‪ ،‬ﻓﺈﺫﺍ ﺃﻣﻜﻦ ﺫﻟﻚ ﺣﺴﻢ ﺍﳋﻼﻑ ﻭﻛﺎﻥ ﺍﻻﺳﺘﺨﺪﺍﻡ‬
‫ــــــــــ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪.67 :‬‬

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‫ﺑﺎﳌﻌﲎ ﺍﻷﻭ‪‬ﻝ ﻫﻮ ﺍﻷﺻﻞ ﻭﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻟﻔﺮﻉ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﻗﺮﻳﻨﺔ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ‬
‫ﺃﺣﺪﳘﺎ ﺣﻘﻴﻘﺔ ﻭﺍﻵﺧﺮ ﳎﺎﺯﺍ‪ ،‬ﻭﻭﺟﺪﻧﺎ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﺮﺏ ﻛﻠﻴﻬﻤﺎ ﻣﺘﺴﺎﻭﻳﺎ ﻻ ﻋﻠﻰ ﳓﻮ‬
‫ﺍﻟﻌﻤﻮﻡ ﺍﳉﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ ﻭﻗﺎﻣﺖ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﺫﻟﻚ ﺳﹼﻠﻤﻨﺎ ﺑﻮﻗﻮﻉ ﺍﻻﺷﺘﺮﺍﻙ‪.‬‬
‫ﳔﻠﺺ ﳑﺎ ﺳﺒﻖ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻈﺎﻫﺮ ﻳﺘﺄﻟﻒ ﻣﻦ ﺛﻼﺛﺔ ﻋﻨﺎﺻﺮ‪ :‬ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﺍﻟﺘﺮﺟﻴﺢ‬
‫ﻭﺍﻟﻈﻬﻮﺭ‪ ،‬ﻭﺣﻘﻴﻘﺘﻪ ﺃﻧ‪‬ﻪ ﳜﺘﺺ ﲝﺎﻻﺕ ﺍﻷﺻﺎﻟﺔ ﰲ ﻣﻘﺎﺑﻞ ﺍﳊﺎﻻﺕ ﺍﻟﻔﺮﻋﻴﺔ ﻋﻨﺪ ﺗﻌﺬﹼﺭ ﺍﻟﻘﺮﻳﻨﺔ‬
‫ﻛﻤﺎ ﻳﺒ‪‬ﻴﻦ ﺍﳉﺪﻭﻝ ﺍﻵﰐ‪:‬‬
‫ﺍﳊﺎﻻﺕ ﺍﻟﻔﺮﻋﻴﺔ‬ ‫ﺣﺎﻻﺕ ﺍﻷﺻﺎﻟﺔ‬
‫ﺍ‪‬ﺎﺯ‬ ‫‪-1‬‬ ‫ﺍﳊﻘﻴﻘﺔ‬ ‫‪-1‬‬
‫ﺍﻹﺿﻤﺎﺭ‬ ‫‪-2‬‬ ‫ﺍﻻﺳﺘﻘﻼﻝ‬ ‫‪-2‬‬
‫ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ‬ ‫‪-3‬‬ ‫ﺍﻟﺘﺮﺗﻴﺐ‬ ‫‪-3‬‬
‫ﺍﻟﺘﺄﻛﻴﺪ‬ ‫‪-4‬‬ ‫ﺍﻟﺘﺄﺳﻴﺲ‬ ‫‪-4‬‬
‫ﺍﳋﺼﻮﺹ‬ ‫‪-5‬‬ ‫ﺍﻟﻌﻤﻮﻡ‬ ‫‪-5‬‬
‫ﺍﻟﺘﻘﻴﻴﺪ‬ ‫‪-6‬‬ ‫ﺍﻹﻃﻼﻕ‬ ‫‪-6‬‬
‫ﺍﻟﺘﺮﺍﺩﻑ‬ ‫‪-7‬‬ ‫ﺍﻟﺘﺒﺎﻳﻦ‬ ‫‪-7‬‬
‫ﺍﻻﺷﺘﺮﺍﻙ‬ ‫‪-8‬‬ ‫ﺍﻧﻔﺮﺍﺩ ﺍﳌﻌﲎ‬ ‫‪-8‬‬

‫ﻭﺍﳉﺪﻭﻝ ﻳﻜﺸﻒ ﻭﻳﻔﺼﺢ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳋﻄﺎﺏ ﺇﺫﺍ ﺩﺍﺭ ﻣﻌﻨﺎﻩ ﺑﲔ ﺍﻷﺻﺎﻟﺔ ﻭﺍﻟﻔﺮﻋﻴﺔ‬
‫ﻳﻠﺰﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻋﻠﻰ ﺍﳌﺨﺎﻃﺐ ﻭﺍﻟﻘﺎﺭﺉ ﲪﻠﻪ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻷﺻﻠﻲ‪ ،‬ﺇ ﹼﻻ ﺇﻥ ﻭﺟﺪﺕ ﺍﻟﻘﺮﻳﻨﺔ‬
‫ﺍﻟﱵ ﺗﻌﺪ ﺻﺎﺭﻓﺎ ﺩﻻﻟﻴﺎ ﻭﻧﺎﻗﻼ ﻟﺪﻻﻟﺔ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﳌﻌﲎ ﺍﻷﺻﻠﻲ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﻔﺮﻋﻲ‪.‬‬

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 ‫‪ 3-1‬ﺍﶈﻜﻢ‬
‫ﺇﻥ ﺛﺒﺖ ﺍﻟﻮﻋﻲ ﲟﻨﻄﻖ ﺍﻟﺜﻨﺎﺋﻴﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﻧﻠﻔﻴﻪ ﺟﻠﻴﺎ ﻟﻠﻌﻴﺎﻥ ﰲ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ‪ ،‬ﺣﱴ‬
‫ﻻ ﻧﻜﺎﺩ ﳒﺪ ﰲ ﳎﺎﻝ ﲢﺮﻳﺮ ﺍﳋﻄﺎﺏ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻐﻤﻮﺽ ﻣﺼﻄﻠﺤﺎ ﻣﻔﻌ‪‬ﻼ ﰲ‬
‫ﺴﺮ ﳎﺎﻟﻪ ﺍﻹﺟﺮﺍﺋﻲ‪ ،‬ﻣﻦ ﺫﻟﻚ ﻧﺬﻛﺮ‬ ‫ﺿﺤﻪ ﻭﻳﻔ ‪‬‬ ‫ﻗﺮﺍﺀﺓ ﺍﻟﻨﺺ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﻘﺎﺑﻞ ﻳﻮ ‪‬‬
‫ﺍﶈﻜﻢ ﺍﻟﺬﻱ ﰎ ﺿﺒﻂ ﻣﻌﻨﺎﻩ ﲟﻘﺎﺭﻧﺘﻪ ﻣﻊ ﺍﳌﺘﺸﺎﺑﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻣﻦ ﺯﺍﻭﻳﺔ ﲢﺪﻳﺪ ﻣﻌﻨﺎﻩ)‪.(1‬‬
‫‪ -‬ﺍﶈﻜﻢ ﻣﺎ ﻭﺿﺢ ﻣﻌﻨﺎﻩ ﻭﺍﳌﺘﺸﺎﺑﻪ ﻧﻘﻴﻀﻪ‪.‬‬
‫‪ -‬ﺍﶈﻜﻢ ﻣﺎ ﻻ ﳛﺘﻤﻞ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺇﻻ ﻭﺟﻬﺎ ﻭﺍﺣﺪﺍ‪،‬ﻭﺍﳌﺘﺸﺎﺑﻪ ﻣﺎ ﺍﺣﺘﻤﻞ ﺃﻭﺟﻬﺎ‪.‬‬
‫‪ -‬ﺍﶈﻜﻢ ﻣﺎ ﺍﺳﺘﻘﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺍﳌﺘﺸﺎﺑﻪ ﻣﺎ ﻻ ﻳﺴﺘﻘﻞ ﺑﻨﻔﺴﻪ ﺇﻻ ﺑﺮﺩﻩ ﺇﱃ ﻏﲑﻩ‪.‬‬
‫‪ -‬ﺍﶈﻜﻢ ﻣﺎ ﺗﺄﻭﻳﻠﻪ ﺗﻨـﺰﻳﻠﻪ ‪ ،‬ﻭﺍﳌﺘﺸﺎﺑﻪ ﻣﺎ ﻻ ﻳﺪﺭﻙ ﺇﻻ ﺑﺎﻟﺘﺄﻭﻳﻞ‪.‬‬
‫ﺍﶈﻜﻢ ﻣﺎ ﱂ ﺗﺘﻜﺮﺭ ﺃﻟﻔﺎﻇﻪ ‪ ،‬ﻭﻣﻘﺎﺑﻠﻪ ﺍﳌﺘﺸﺎﺑﻪ‪.‬‬ ‫‪-‬‬
‫ﻟﻌ ﹼﻞ ﺃﻫﻢ ﺭﺍﺑﻂ ﳚﻤﻊ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﻒ ﻫﻮ ﺃ ﹼﻥ ﺩﻻﻟﺔ ﺍﶈﻜﻢ ﻭﺍﺿﺤﺔ ﻟﻌﺪﻡ ﺍﺣﺘﻤﺎﳍﺎ‬
‫ﻷﻧﻮﺍﻉ ﻋﺪ‪‬ﺓ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻓﻬﻲ ﻣﻌﻘﻮﻟﺔ ﺍﳌﻌﲎ ﻭﻣﺴﺘﻘﻠﺔ ﺑﻨﻔﺴﻬﺎ ﻋﻦ ﻏﲑﻫﺎ‪ ،‬ﻻ ﺗﻨﺎﺯﻋﻬﺎ‬
‫ﺩﻻﻻﺕ ﺃﺧﺮﻯ ﲞﻼﻑ ﺍﳌﺘﺸﺎﺑﻪ ﻓﺪﻻﻟﺘﻪ ﺧﻔﻴﺔ ﻭﺗﺘﻨﺎﺯﻋﻬﺎ ﺩﻻﻻﺕ ﳐﺘﻠﻔﺔ ﻭﻣﺘﻌﺪﺩﺓ‪.‬‬
‫ﺛﺎﻧﻴﺎ ‪ -‬ﳎﺎﻝ ﺍﻟﻐﻤﻮﺽ‪:‬‬
‫ﺑﻌﺪ ﺗﺸﺨﻴﺺ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﱵ ﳛﺼﻞ ﲟﻮﺟﺒﻬﺎ ﻓﻬﻢ ﺍﳋﻄﺎﺏ ﻭﺗﻌ ﹼﻘﻞ‬
‫ﺍﳌﻌﲎ‪ ،‬ﻧﻨﺘﻘﻞ ﺇﱃ ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﻷﺻﻮﱄ‪ ،‬ﻭﻫﻲ ﻓﻬﻢ ﺍﳋﻄﺎﺏ ﺑﻮﺍﺳﻄﺔ ﺇﻋﻤﺎﻝ‬
‫ﺁﻟﻴﺎﺕ ﺍﻟﻐﻤﻮﺽ ﻣﻦ ﺍﳌﺆ ‪‬ﻭﻝ‪ ،‬ﻭﺍ‪‬ﻤﻞ ﻭﺍﳌﺘﺸﺎﺑﻪ‪ ،‬ﻭﻳﻈﻬﺮ ﺟﻠ‪‬ﻴﹰﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﻄﻠﺤﺎﺕ ﲰﺔ‬
‫ﺧﻔﺎﺀ ﺍﳌﻌﲎ ﻭﻏﻤﻮﺿﻪ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺹ ‪ .466-465‬ﻭﺍﳌﻨﺨﻮﻝ ﻣﻦ ﺗﻌﻠﻴﻘﺎﺕ ﺍﻷﺻﻮﻝ ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ‪،‬ﲢـ‪:‬ﳏﻤﺪ ﺣﺴﻦ ﻫﻴﺘﻮ‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪،‬ﻁ‪)، 1‬ﺩﺕ( ‪ ،‬ﺹ‪.170‬‬

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 ‫‪ .1-2‬ﺍ‪‬ﻤﻞ‪:‬‬
‫ﻣﺼﻄﻠﺢ ﺍ‪‬ﻤﻞ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻷﺻﻮﻟﻴﲔ ﺍﳌﺘﻜﻠﻤﲔ‬
‫ﻭﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻳﺸﻐﻞ ﺣﻴ‪‬ﺰﺍ ﻟﻴﺲ ﺑﺎﻟﺮﺣﺐ ﰲ ﻣﺪﻭﻧﺎ‪‬ﻢ ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﺍﺳﺘﻄﺎﻉ ﺃﻥ‬
‫ﻳﺸﻜﻞ ﻋﺘﺒﺔ ﻭﻋﺘﻤﺔ ﺧﻄﺎﺑﻴﺔ ﻻﺯﺩﺣﺎﻡ ﺍﻟﺪﻻﻻﺕ ﻭﺍﺷﺘﺒﺎﻩ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ‪ ،‬ﺃﺩﻯ ﻫﺬﺍ ﺍﻟﻐﻤﻮﺽ‬
‫ﻭﺍﳋﻔﺎﺀ ﺑﺎﻟﻘﺎﺭﺉ ﻭﺍﳌﺴﺘﻤﻊ ﺇﱃ ﺑﺴﻂ ﻗﺪﺭﺗﻪ ﻭﻛﻔﺎﺀﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻣﻦ ﺧﻼﻝ ﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ‬
‫ﰲ ﺧﻄﺎﺑﺎﺕ ﺍﳌﺘﻜﻠﻢ ﺫﺍﺗﻪ ﺃﻭ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻐﲑﻩ ﻗﺼﺪ ﺍﻹﻣﺴﺎﻙ ﺑﺎﻟﺪﻻﻟﺔ ﺍﳌﻌﻘﻮﻟﺔ ﻭﺍﳊﺎﻓﺔ ﻟﻠﻨﺺ‪.‬‬
‫ﻭﻗﺪ ‪‬ﻋﺮ‪‬ﻑ ﺍ‪‬ﻤﻞ ﺑﻌﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫‪-‬ﺗﻌﺮﻳﻒ ﺍﻟﺒﺰﺩﻭﻱ‪ »:‬ﻫﻮ ﻣﺎ ﺍﺯﺩﲪﺖ ﻓﻴﻪ ﺍﳌﻌﺎﱐ ﻭﺍﺷﺘﺒﻪ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺍﺷﺘﺒﺎﻫﺎ ﻻ ﻳﺪﺭﻙ‬
‫ﺑﻨﻔﺲ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻞ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻻﺳﺘﻔﺴﺎﺭ‪ ،‬ﰒ ﺍﻟﻄﻠﺐ ﰒ ﺍﻟﺘﺄ ‪‬ﻣﻞ «)‪.(1‬‬
‫‪ -‬ﻭﻋ ‪‬ﺮﻓﻪ ﺍﻟﺴﺮﺧﺴﻲ ﺑﺄ‪‬ﻧﻪ » ﻟﻔﻆ ﻻ ﻳﻔﻬﻢ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺇﻻ ﺑﺎﺳﺘﻔﺴﺎﺭ ﻣﻦ ﺍ‪ ‬ﻤﻞ ﻭﺑﻴﺎﻥ‬
‫ﻣﻦ ﺟﻬﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﺇﻣﺎ ﻟﺘﻮﺣﺶ ﰲ ﻣﻌﲎ ﺍﻻﺳﺘﻌﺎﺭﺓ‪ ،‬ﺃﻭ ﰲ ﺻﻴﻐﺔ ﻏﺮﺑﻴﺔ‪ ،‬ﳑﺎ ﻳﺴﻤﻴﻪ ﺃﻫﻞ‬
‫ﺍﻷﺩﺏ ﻟﻐﺔ ﻏﺮﻳﺒﺔ «)‪.(2‬‬
‫‪ -‬ﻭﺍﺳﺘﺮﻓﺪ ﺍﺑﻦ ﺍﻟﻨﺠﻴﻢ ﻟﺘﻮﺿﻴﺢ ﺍﳊﺪ ﺍﻟﺬﻱ ﺍﺳﺘﻤﺴﻚ ﺑﻪ ﺻﺎﺣﺐ ﺍﳌﻨﺎﺭ‪ ،‬ﻓﺄﺑﺎﻥ ﺃ‪‬ﻧﻪ‬
‫»ﻣﺎ ﺗﻮﺍﺭﺩﺕ ﻓﻴﻪ ﺍﳌﻌﺎﱐ ﻋﻠﻰ ﺍﻟﻠﻔﻆ‪ ،‬ﻣﻦ ﻏﲑ ﺭﺟﺤﺎﻥ ﻷﺣﺪﻫﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﻟﺘﺰﺍﺣﻢ‬
‫ﺍﳌﻌﺎﱐ ﺍﳌﺘﺴﺎﻭﻳﺔ‪ ،‬ﻛﺎﳌﺸﺘﺮﻙ‪ ،‬ﺃﻭ ﻟﻐﺮﺍﺑﺔ ﺍﻟﻠﻔﻆ ﻛﺎﳍﻠﻮﻉ‪ ،‬ﺃﻭ ﻻﻧﺘﻘﺎﻟﻪ ﻣﻦ ﻣﻌﻨﺎﻩ ﺍﻟﻈﺎﻫﺮ ﺇﱃ ﻣﺎ‬
‫ﻫﻮ ﻏﲑ ﻣﻌﻠﻮﻡ‪ ،‬ﻛﺎﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺮﺑﺎ«)‪.(3‬‬
‫ﺗﺒﺼﺮﻧﺎ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺑﺸﻴﺌﲔ‪:‬‬
‫‪ -‬ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍ‪‬ﻤﻞ ﺻﻴﻐﺔ ﺧﻄﺎﺑﻴﺔ ﺧﻔﻲ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺼﻴﻐﺔ ﺫﺍ‪‬ﺎ‬
‫ﻛﺄﻥ ﺗﻜﻮﻥ ﻗﺪ ﺟﺎﺀﺕ ﰲ ﻟﻐﺔ ﻏﺮﻳﺒﺔ‪ ،‬ﺃﻭ ﺍﺳﺘﻌﺎﺭﺓ ﻣﺴﺘﻮﺣﺸﺔ‪ ،‬ﺃﻭ ﻣﺸﺘﺮﻙ ﺃﻭ ﻏﺮﺍﺑﺔ ﻟﻔﻆ ‪..‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ﻣﻊ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪.54/1 ،‬‬
‫)‪ (2‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﺴﺮﺧﺴﻲ‪.168/1 ،‬‬
‫)‪ (3‬ﻓﺘﺢ ﺍﻟﻐﻔﺎﺭ ﺑﺸﺮﺡ ﺍﳌﻨﺎﺭ ﺍﳌﻌﺮﻭﻑ ﲟﺸﻜﺎﺓ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﺍﺑﻦ ﳒﻴﻢ‪ ،‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﳊﻠﱯ‪ 1355 ،‬ﻫـ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.116/1 ،‬‬

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‫‪ -‬ﺍﻟﺜﺎﱐ‪ :‬ﱂ ﻳﻜﺘﻒ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﺈﻇﻬﺎﺭ ﻋﻠﹼﺔ ﺍﳋﻔﺎﺀ ﻭﺍﻹﲨﺎﻝ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺃﻭﺿﺤﻮﺍ ﻭﺑ‪‬ﻴﻨﻮﺍ ﻛﻴﻒ ﺍﳋﻼﺹ‪ ،‬ﻓﻘﺪ ﻗﺪ‪‬ﻡ ﺍﻟﺒﺰﺩﻭﻱ ﰲ ﺃﺻﻮﻟﻪ ﺛﻼﺛﺔ ﺳﺒﻞ‪:‬‬
‫‪ -1‬ﺍﻻﺳﺘﻔﺴﺎﺭ‪.‬‬
‫‪ -2‬ﺍﻟﻄﻠﺐ‪.‬‬
‫‪ -3‬ﺍﻟﺘﺄﻣ‪‬ﻞ‪.‬‬
‫ﻭﻧﻠﻤﺢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ﺍﻟﻮﻋﻲ ﺑﺄ ﹼﻥ ﺩﻻﻟﺔ ﺍ‪‬ﻤﻞ ﺗﻔﻬﻢ ﻭﺗﺪﺭﻙ ﻣﻦ ﺧﻼﻝ ﺳﻴﺎﻗﲔ‪:‬‬
‫‪ -‬ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺪﺍﻭﱄ‪ :‬ﺃﻱ ﺗﺪﺧﻞ ﺍﳌﺘﻜﻠﻢ ﻟﺘﻮﺿﻴﺢ ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﻦ ﺻﻴﻐﺔ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺩ ﹼﻝ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻋﺒﺎﺭﺓ ﺍﻟﺴﺮﺧﺴﻲ »ﺍﺳﺘﻔﺴﺎﺭ ﻣﻦ ﺍ‪‬ﻤﻞ«‪.‬‬
‫‪ -‬ﺍﻟﺴﻴﺎﻕ ﺍﻟﻠﻐﻮﻱ ﺫﺍﺗﻪ‪ ،‬ﺃﻱ ﻣﺎ ﻳﺘﻌﹼﻠﻖ ﺑﺼﻴﻐﺔ ﺍﳋﻄﺎﺏ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ‬
‫ﺿﺢ ﺍﺑﻦ‬ ‫ﻓﻬﻢ ﺍ‪‬ﻤﻞ ﺇ ﹼﻻ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻨﺺ ﻭﻫﺬﺍ ﻣﺎ ﻋﻨﺎﻩ ﺍﻟﺒﺰﺩﻭﻱ ﺑﻘﻮﻟﻪ‪ »:‬ﰒ ﺍﻟﺘﺄ ‪‬ﻣﻞ«‪ ،‬ﻭﻳﻮ ‪‬‬
‫ﺣﺰﻡ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﺘﻌﺮﻳﻒ »ﺍ‪‬ﻤﻞ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻔﻬﻢ ﻣﻦ ﻇﺎﻫﺮﻩ ﻣﻌﻨﺎﻩ«)‪ .(1‬ﻭﻗﺪ‬
‫ﺑﻴ‪‬ﻦ ﺃ ﹼﻥ ﻃﻠﺐ ﺍﳌﺮﺍﺩ ﻓﻴﻪ ﻳﻜﻮﻥ ﻣﻦ ﺃﺣﺪ ﻣﻮﺿﻌﲔ‪:‬‬
‫‪ -‬ﺇﻣ‪‬ﺎ ﻣﻦ ﻧﺺ ﺁﺧﺮ‪.‬‬
‫‪ -‬ﻭﺇﻣ‪‬ﺎ ﻣﻦ ﺇﲨﺎﻉ‪.‬‬
‫ﻗﺎﻝ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪»:‬ﻓﺈﺫﺍ ﻭﺟﺪﻧﺎ ﺗﻔﺴﲑ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ ﰲ ﻧﺺ ﺁﺧﺮ ﻗﻠﻨﺎ ﺑﻪ ﻭﺻﺮﻧﺎ ﺇﻟﻴﻪ‬
‫)‪ (...‬ﻓﺈﺫﺍ ﱂ ﳒﺪ ﻧﺼﹰﺎ ﺁﺧﺮ ﻳﻔﺴ‪‬ﺮ ﻫﺬﺍ ﺍ‪‬ﻤﻞ ﻭﺟﺐ ﻋﻠﻴﻨﺎ ﺿﺮﻭﺭﺓ ﻓﺮﺽ ﻃﻠﺐ ﺍﳌﺮﺍﺩ ﻣﻦ‬
‫ﺫﻟﻚ ﺍ‪‬ﻤﻞ ﰲ ﺍﻻﺟﺘﻤﺎﻉ ﺍﳌﺘﻴﻘﻦ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﲨﻴﻊ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ«)‪.(2‬‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﺇﺷﺎﺭﺓ ﺣﺴﻨﺔ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻘﺎﺭﺉ ﻭﺍﳌﺘﻠﻘﻲ ﻳﺘﺤﺘﻢ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺇﻣﺎ ﺑﻨﺺ‬
‫ﺁﺧﺮ ﺷﺎﺭﺡ ﻭﻣﻮﺿ‪‬ﺢ ﻭﻣﻔﺴ‪‬ﺮ‪ ،‬ﺃﻭ ﺑﺈﲨﺎﻉ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻀﻞ ﻋﻦ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﰒ ﻳـﺮﺩﻑ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﺑﻦ ﺣﺰﻡ‪.419/1 ،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.419/1 ،‬‬

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‫ﺍﺑﻦ ﺣﺰﻡ ﺇﱃ ﺑﻨﺎﺀﻩ ﺍﻟﻨﻈﺮﻱ ﺑﻨﺎﺀ ﺁﺧﺮ ﺣﺼﻴﻔﹰﺎ ﻋﻤﺪ ﻓﻴﻪ ﺇﱃ ﺍﻟﺘﻤﺜﻴﻞ ﺍﳌﺒﻴ‪‬ﻦ ﺣﻴﺚ ﺃﻭﺿﺢ ﺃﻧ‪‬ﻪ‬
‫» ﺇﺫﺍ ﻭﺭﺩ ﻟﻔﻆ ﻟﻐﻮﻱ ﻓﻮﺍﺟﺐ ﺃﻥ ﳛﻤﻞ ﻋﻠﻰ ﻋﻤﻮﻣﻪ ﻭﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻘﻊ ﰲ ﺍﻟﻠﻐﺔ ﲢﺘﻪ‬
‫ﻥ ﻋ‪‬ﻠ‪ ‬ﻤﺘ‪ ‬ﻢ ﻓ‪‬ﻴﻬﹺ ‪‬ﻢ‬
‫ﻭﻭﺍﺟﺐ ﺃ ﹼﻻ ﺗﺪﺧﻞ ﰲ ﺍﻟﻠﻐﺔ ﻓﻴﻪ ﻣﺎ ﻻ ﻳﻔﻴﺪﻩ ﻟﻔﻈ ‪‬ﻪ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ » :‬ﺇﹺ ﹾ‬
‫ﺧ‪ ‬ﻴﺮ‪‬ﺍ«‪ ،‬ﻓﺎﳋﲑ ﰲ ﺍﻟﻠﻐﺔ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺼﻼﺡ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﺎﻝ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﳔﺺ ‪‬ﺬﺍ‬
‫ﺍﻟﻨﺺ ﺑﻌﺾ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﺩﻭﻥ ﺑﻌﺾ ﺇ ﹼﻻ ﺑﻨﺺ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ،‬ﻓﻴﻬﻢ‪ ،‬ﻭﱂ ﻳﻘﻞ ﻣﻌﻬﻢ‪ ،‬ﻭﻻ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﺪﻫﻢ‪ ،‬ﺃﻧ‪‬ﻪ ﺇﻧ‪‬ﻤﺎ ﺃﺭﺍﺩ ﺍﻟﺪﻳﻦ ﻓﻘﻂ«)‪.(1‬ﻧﺴﺘﺸﻒ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﺍﳌﻌﺮﰲ ﺍﻟﺮﺻﲔ‬
‫ﺃ ﹼﻥ ﺍﻟﻘﺎﺭﺉ ﻭﺍﳌﺘﻠﻘﻲ ﻻ ﳛﻖ ﻟﻪ ﺃﻥ ﻳﻨﺘﻘﻲ ﺩﻻﻟﺔ ﺩﻭﻥ ﺳﻨﺪ ﻭﻣﻌﲔ ﻳﻜﻮﻥ ﻇﻬﲑﺍ ﻟﻪ‪ ،‬ﻓﻌﻤﻠﻴﺔ‬
‫ﺍﳌﻴﺰ ﺑﲔ ﺍﻟﺪﻻﻻﺕ ﺍﻻﺣﺘﻤﺎﻟﻴﺔ ﺭﻫﲔ ﻧﺺ ﺁﺧﺮ ﺃﻭ ﺇﲨﺎﻉ ﳛﺴﻢ ﻟﻨﺎ ﺍﻟﱰﺍﻉ ﺍﻟﺪﻻﱄ ﻟﻠﻔﻈﺔ‬
‫ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳋﻄﺎﺏ‪.‬‬
‫ﺑﻘﻲ ﺃﻥ ﻧﺸﲑ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺇﱃ ﺃﻧ‪‬ﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺺ ﳝﺜﻞ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﻮﺿﻮﺡ ﻣﱰﻟﺔ‬
‫ﻓﺈ ﹼﻥ ﺍ‪‬ﻤﻞ ﻣﻦ ﺟﻬﺘﻪ ﳝﺜﹼﻞ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﳋﻔﺎﺀ ﻭﺍﻟﻐﻤﻮﺽ‪ ،‬ﻟﺘﻨﺎﺯﻉ ﺍﻟﺪﻻﻻﺕ ﻓﻴﻪ ﻭﻋﺪﻡ‬
‫ﺍﳌﻴﺰ ﺑﻴﻨﻬﺎ‪.‬‬
‫‪ .2-2‬ﺍﳌﺘﺸﺎﺑﻪ‪:‬‬
‫ﺇﺫﺍ ﺭﻣﻨﺎ ﲢﺴ‪‬ﺲ ﻣﺎ ﻳﺘﺠﺴﻢ ﻓﻴﻪ ﺍﻟﺘﺤﻮﻝ ﺍﻟﺪﺍﺧﻠﻲ ﰲ ﻧﻄﺎﻕ ﺍﳋﻄﺎﺏ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ‬
‫ﻧﺴﺘﻨﻄﻖ ﻧﺼﻮﺹ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺪﻻﱄ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ –ﻫﺬﻩ ﺍﳌﺮ‪‬ﺓ‪ -‬ﻣﻦ ﺯﺍﻭﻳﺘﲔ ﳐﺘﻠﻔﺘﲔ ﺯﺍﻭﻳﺔ‬
‫ﺍﶈﻜﻢ ﻭﺯﺍﻭﻳﺔ ﺍﳌﺘﺸﺎﺑﻪ‪ .‬ﲢﺖ ﻫﺬﺍ ﺍﻷﺧﲑ ﻳﺪﺧﻞ »ﺍ‪‬ﻤﻞ ﻭﺍﳌﺆﻭﻝ ﻛﺪﺧﻮﻝ ﺍﻟﻨﺺ ﻭﺍﻟﻈﺎﻫﺮ‬
‫ﲢﺖ ﺟﻨﺲ ﺍﶈﻜﻢ«)‪.(2‬‬
‫ﰲ ﻇ ﹼﻞ ﻫﺬﻩ ﺍﻟﺜﻨﺎﺋﻴﺔ ﲤﺖ ﻗﺮﺍﺀﺓ ﺑﻌﺾ ﺍﳋﻄﺎﺑﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻣﻦ ﺯﺍﻭﻳﺔ ﲢﺪﻳﺪ‬
‫ﺍﳌﺼﻄﻠﺢ‪ .‬ﺇ ﹼﻥ ﺍﶈﻜﻢ ﻋﺒﺎﺭﺓ ﻋﻦ »ﺍﳌﻜﺸﻮﻑ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺇﺷﻜﺎﻝ ﻭﺍﺣﺘﻤﺎﻝ«‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.419/1 ،‬‬
‫)‪ (2‬ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﺗﺢ‪ :‬ﻋﺪﻧﺎﻥ ﳏﻤﺪ ﺯﺭﺯﻭﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.6-5‬‬

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 ‫ﺃﻣﺎ ﺍﳌﺘﺸﺎﺑﻪ ﻓﻌﺒﺎﺭﺓ ﻋﻦ »ﻣﺎ ﺗﻌﺎﺭﺽ ﻓﻴﻪ ﺍﻻﺣﺘﻤﺎﻝ«)‪.(1‬‬
‫ﻭﻭﺟﻪ ﻭﺻﻒ ﺍﶈﻜﻢ ﺑﺼﻔﺔ ﺍﻹﺣﻜﺎﻡ ﺃ ﹼﻥ ﺍﳌﺘﻜﹼﻠﻢ »ﺃﺣﻜﻢ ﺍﳌﺮﺍﺩ ﺑﻪ ﺑﺄﻥ ﺟﻌﻠﻪ ﻋﻠﻰ‬
‫ﺻﻔﺔ ﳐﺼﻮﺻﺔ‪-‬ﻟﻜﻮﻧﻪ ﻋﻠﻴﻬﺎ ﺗﺄﺛﲑ ﰲ ﺍﳌﺮﺍﺩ‪ -‬ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﺗﺆﺛﺮ ﰲ ﺍﳌﺮﺍﺩ ﻫﻲ‬
‫ﺃﻥ ﺗﻮﻗﻌﻪ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﳛﺘﻤﻞ ﺇ ﹼﻻ ﺫﻟﻚ ﺍﳌﺮﺍﺩ ﰲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﺃﻭ ﺑﺎﻟﺘﻌﺎﺭﻑ ﺃﻭ ﺑﺸﻮﺍﻫﺪ‬
‫ﺍﻟﻌﻘﻞ«)‪ .(2‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪» :‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ«)‪ ،(3‬ﰲ ﺣﲔ ﺍﳌﺘﺸﺎﺑﻪ ﺇﻧ‪‬ﻤﺎ ﻭﺻﻒ ‪‬ﺬﻩ‬
‫ﺍﻟﺼﻔﺔ ﺑﺈﺭﺍﺩﺓ ﻣﻦ ﺍﳌﺘﻜﹼﻠﻢ‪» ،‬ﻓﺠﻌﻠﻪ ﻋﻠﻰ ﺻﻔﺔ ﺗﺸﺘﺒﻪ ﻋﻠﻰ ﺍﻟﺴﺎﻣﻊ‪-‬ﻟﻜﻮﻧﻪ ﻋﻠﻴﻬﺎ ﺍﳌﺮﺍﺩ‪ -‬ﻣﻦ‬
‫ﺣﻴﺚ ﺧﺮﺝ ﻇﺎﻫﺮﻩ ﻋﻦ ﺃﻥ ﻳﺪ‪‬ﻝ ﻋﻠﻰ ﺍﳌﺮﺍﺩ ﺑﻪ‪ ،‬ﻟﺸﻲﺀ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻠﻐﺔ ﺃﻭ ﺍﻟﺘﻌﺎﺭﻑ«‪ ،‬ﻣﺜﻞ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪» :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺆﺫﻭﻥ ﺍﷲ«)‪ ،(4‬ﻓﻈﺎﻫﺮ ﺍﳋﻄﺎﺏ"ﻳﻘﺘﻀﻲ ﺍﶈﺎﻝ"‪ ،‬ﻭﻣﻦ ﹼﰒ‬
‫ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﺸﺘﺒﻬﺎ ﻭﳛﺘﺎﺝ ﰲ ﻣﻌﺮﻓﺘﻪ ﺇﱃ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻏﲑﻩ ﻣﻦ ﺍﶈﻜﻤﺎﺕ)‪.(5‬‬
‫ﻳﻜﺸﻒ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﺍﻟﻠﺴﺎﱐ ﺍﻟﺮﺻﲔ ﺿﺮﻭﺭﺓ ﺍﻟﻮﻋﻲ‬
‫ﺑﺎﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻓﺎﻧﺘﻈﺎﻣﻬﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳋﻄﺎﺏ ﺑﺘﺮﺍﺻﻒ ﺑﻨﺎﺋﻬﺎ ﻭﲡﻠﹼﻴﻬﺎ ﲟﻌﻬﻮﺩ ﻣﻦ‬
‫ﻟﻐﺔ ﺃﻭ ﺗﻌﺎﺭﻑ‪ -‬ﻣﻦ ﺩﻭﻥ ﺍﺣﺘﻤﺎﻝ‪ -‬ﳜﺮﺟﻬﺎ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﳋﻔﺎﺀ ﺇﱃ ﺩﺍﺋﺮﺓ ﺍﻟﺘﺠﻠﹼﻲ‪ ،‬ﻭﺫﻟﻚ ﻣﺎ‬
‫ﺩ ﹼﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪»:‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ«‪ ،‬ﺇ ﹼﻥ ﻣﻔﺮﺩﺍﺕ ﻫﺬﺍ ﺍﻟﻨﺺ ﻣﺪﺭﻛﺔ ﻟﺪﻯ ﺍﳌﺨﺎﻃﺐ‬
‫ﻭﻻ ﻳﻜﺘﻨﻔﻬﺎ ﺃﻱ ﻏﻤﻮﺽ ﻳﻠﺠﺊ ﺍﳌﺨﺎ ﹶﻃﺐ ﺇﱃ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﺘﺄﻭﻳﻞ‪ ،‬ﲞﻼﻑ ﺍﳌﺘﺸﺎﺑﻪ ﺗﻠﺠﺌﻪ‬
‫ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺑﺘﺪﺍﺧﻞ ﺩﻻﻟﺘﻬﺎ ﻭﺍﻟﺘﺒﺎﺳﻬﺎ ﺇﱃ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﺪﻻﻻﺕ ﺍﳉﻠﻴﺔ ﻣﻦ ﻧﺼﻮﺹ‬
‫ﳏﻜﻤﺔ‪ ،‬ﺍﻟﱵ ﻻ ﳝﺎﺭﺱ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺄﻭﻳﻞ ﺳﻠﻄﺘﻪ ﻭﻗﺒﻀﺘﻪ‪.‬‬

‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.68/1 ،‬‬
‫)‪ (2‬ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﺹ‪.19‬‬
‫)‪ (3‬ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﺹ‪.19‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‪ ،‬ﺍﻵﻳﺔ ‪.01:‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ ،‬ﺍﻵﻳﺔ‪.57:‬‬

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‫ﻭ‪‬ﺬﺍ ﺍﳉﻬﺪ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺘﺄﺳﻴﺴﻲ ﻭﺍﻹﺟﺮﺍﺋﻲ ﻳﻜﻮﻥ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻗﺪ ﻭﻓﺮﻭﺍ ﺍﻷﺩﻭﺍﺕ‬
‫ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳌﻌﺮﻓﻴﺔ ﳌﻘﺎﺭﺑﺔ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻠﻨﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﺣﻴﺚ ﺑﺪﺍ ﺃ ﹼﻥ ﺍﻟﺘﺪﺭﺝ ﻣﻦ‬
‫ﺍﻟﻮﺿﻮﺡ ﺇﱃ ﺍﻟﻐﻤﻮﺽ ﻫﻮ ﺃﺳﺎﺱ ﻣﻌﻮ‪‬ﻝ ﻋﻠﻴﻪ ﻛﺜﲑﺍ ﰲ ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ﻭﺗﻔ ‪‬ﻬﻢ ﺍﳋﻄﺎﺏ‬
‫ﻓﺎﻟﻨﺺ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﺍﻟﻮﺍﺿﺢ ﻭﺿﻮﺣﺎ ﺗﺎﻣﺎ ﻻﺣﺘﻤﺎﻟﻪ ﻣﻌﲎ ﻭﺍﺣﺪﺍ ﻳﻘﺎﺑﻠﻪ ﰲ ﺍﻻﲡﺎﻩ ﺍﳌﻐﺎﻳﺮ‬
‫ﺍ‪‬ﻤﻞ ﺍﻟﺬﻱ ﻳﺘﺴﺎﻭﻯ ﻓﻴﻪ ﻣﻌﻨﻴﺎﻥ ﻳﺼﻌﺐ ﺗﺮﺟﻴﺢ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﰲ ﺣﲔ ﺃ ﹼﻥ ﺍﻟﻈﺎﻫﺮ‬
‫ﻣﻦ ﻣﻨﻈﻮﺭ ﺃﻧﻪ ﺃﻗﺮﺏ ﺍﻟﺪﻭﺍﻝ ﺇﱃ ﺍﻟﻨﺺ‪ ،‬ﻟﻜﻮﻥ ﺍﳌﻌﲎ ﺍﻟﺮﺍﺟﺢ ﻓﻴﻪ ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﻘﺮﻳﺐ ﻳﻘﺎﺑﻠﻪ‬
‫ﰲ ﺍﳌﻨﺤﻰ ﺍﻵﺧﺮ ﺍﳌﺆ ‪‬ﻭﻝ ﺍﻟﺬﻱ ﻣﺪﻟﻮﻟﻪ ﻳﺪﻧﻮ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍ‪‬ﻤﻞ‪ ،‬ﻣﻦ ﻣﻨﻄﻠﻖ ﺃ ﹼﻥ ﺍﳌﻌﲎ ﺍﻟﺮﺍﺟﺢ‬
‫ﻓﻴﻪ ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺒﻌﻴﺪ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒ ‪‬ﺪﻯ ﺃﻥ ﺍﻟﻘﻄﺒﲔ ﺍﻟﺪﻻﻟﻴﲔ ﺍﳌﺘﻤﺜﻠﲔ ﰲ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻐﻤﻮﺽ ﳘﺎ ﻗﻄﺒﺎﻥ‬
‫ﻳﻨﺪﺭﺝ ﲢﺖ ﺑﻨﻴﺘﻬﻤﺎ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﻣﺒﺪﺃ ﺍﻟﻨﺺ ﻭﻣﺒﺪﺃ ﺍ‪‬ﻤﻞ‪ ،‬ﻭﺍﻟﻠﺬﺍﻥ ﺑﺪﻭﺭﳘﺎ ﻳﻨﺪﺭﺝ ﲢﺖ‬
‫ﻧﺴﻘﻬﻤﺎ ﺍﻟﺒﻨﺎﺋﻲ ﻣﻠﻔﻮﻇﺎﻥ ﺍﺛﻨﺎﻥ ﳘﺎ‪ :‬ﺍﻟﻈﺎﻫﺮ ‪ ،‬ﻭﺍﳌﺆ ‪‬ﻭﻝ‪ ،‬ﻟﻴﻀﻢ ﰲ ﺍﻷﺧﲑ ﻛﻞ ﻣﻦ ﺍﶈﻜﻢ‬
‫ﺛﻨﺎﺋﻴﺔ "ﺍﻟﻨﺺ ﺍﻟﻈﺎﻫﺮ"‪ ،‬ﻭﺍﳌﺘﺸﺎﺑﻪ ﺛﻨﺎﺋﻴﺔ "ﺍ‪‬ﻤﻞ ﺍﳌﺆﻭﻝ"‪.‬‬
‫ﺍﻟﺘﺄﻭﻳﻞ‪:‬‬
‫ﻳﻌ ‪‬ﺪ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻨﻬﺠﺎ ﻣﻬﻤﹰﺎ ﻣﻦ ﻣﻨﺎﻫﺞ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻔﺎﻋﻠﺔ ﻟﻠﻨﺺ‪ ،‬ﻓﺄﺻﺤﺎﺏ ﺍﻟﺘﺸﺮﻳﻊ‬
‫ﻳﻌﻮﻟﻮﻥ ﻋﻠﻴﻪ ﰲ ﺗﻨﺎﻭﳍﻢ ﻟﻠﻨﺼﻮﺹ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻨﻬﺎ‪ ،‬ﻓﺄﺻﺤﺎﺏ ﺍﻟﻔﺮﻕ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻳﻠﺠﺌﻮﻥ ﺇﱃ ﺍﻟﺘﺄﻭﻳﻞ ﻟﻨﺼﺮﺓ ﻣﺬﺍﻫﺒﻬﻢ ﻭﺍﲡﺎﻫﺎ‪‬ﻢ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﳌﺘﻜﻠﻤﻮﻥ‬
‫ﻳﺴﺘﺨﺪﻣﻮﻧﻪ ﰲ ﳏﺎﻭﺭﺍ‪‬ﻢ ﺍﳉﺪﻟﻴﺔ‪ ،‬ﻭﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ‬
‫ﻓﻴﺆﻭﻟﻮﻫﺎ ﺗﺄﻭﻳﻼ ﻳﺴﺎﻳﺮ ﺣﺎﻻ‪‬ﻢ ﻭﺗﻌﺎﻟﻴﻤﻬﻢ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﺍﻟﻔﻼﺳﻔﺔ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻴﻪ ﰲ ﺻﺮﻑ‬
‫ﻇﺎﻫﺮ ﺍﻟﺸﺮﻉ ﺇﱃ ﻣﺎ ﻳﻮﺍﻓﻖ ﺍﻟﻌﻘﻞ ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﻣﻊ ﺫﻟﻚ ﺍﻟﻈﺎﻫﺮ ﰲ ﳎﺎﻝ ﺍﻟﺘﻮﻓﻴﻖ ﺍﻟــﺬﻱ‬

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 ‫ﻳﻮﹼﻓﻘﻮﻥ ﺑﻪ ﺑﲔ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺸﺮﻳﻌﺔ)‪.(1‬‬
‫‪‬ﺬﺍ ﻋﻤﻞ ﻭﻋﻤﺪ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺑﻴﺌﺔ ﺍﻟﺘﺸﺮﻳﻊ »ﻋﻠﻰ ﺗﻮﺳﻴﻊ ﺁﻓﺎﻕ ﺍﻟﻨﺺ ﺣﱴ ﻳﺴﺘﻐﺮﻕ‬
‫ﻣﺘﺠﺪﺩ ﺃﺣﺪﺍﺙ ﺍﳊﻴﺎﺓ‪ ،‬ﻛﻤﺎ ﻋﻤﻞ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻵﺭﺍﺀ ﻭﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺗﺸﻌﺮ‬
‫ﺑﺎﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﻨﺎﻗﺾ‪ .‬ﻭﺫﻫﺐ ﺃﻳﻀﺎ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻓﻜﺎﻥ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﻜﺸﻒ‬
‫ﻋﻦ ﺍﳌﻘﺼﺪ ﰲ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻓﺎﻟﺒﻴﺌﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺗﺴﻌﻰ ﺇﱃ ﺫﻟﻚ ﻟﺘﻌﻠﻖ ﺍﳋﻄﺎﺏ‬
‫ﺑﺘﻘﺮﻳﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﻄﺒﻴﻘﻬﺎ «)‪.(2‬‬
‫ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻌﺎﻣﺔ ﻋﻦ ﻇﺎﻫﺮﺓ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﱵ ﻋﺮﻓﻬﺎ‬
‫ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺗﺒﻴ‪‬ﻦ ﺃ ﹼﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﻭﻳﻞ ﲣﻀﻊ ﻟﺴﻠﻄﺔ ﺍﳌﺆ ‪‬ﻭﻝ ﺇﺫ ﻻ ﺗﺘﻢ ﺇ ﹼﻻ ﰲ ﺇﻃﺎﺭ ﺛﻘﺎﻓﺔ‬
‫ﺍﻟﻘﺎﺭﺉ ﻭﻧﻈﺮﻩ ﺇﱃ ﺍﻟﻨﺺ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻻ ﻳﺴﻨﺪ ﺍﻟﺘﻘﺼﲑ ﺇﱃ ﺍﻟﻨﺼﻮﺹ ﻭﺇﻧ‪‬ﻤﺎ ﺇﱃ ﺃﻓﻬﺎﻡ ﺍﳌﺆﻭ‪‬ﻟﲔ‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﻫﺬﺍ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﻨﺎﻇﺮﻳﻦ ﺇﱃ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﺣﻴﺚ ﺃﺑﺼﺮ ﺃ ﹼﻥ‬
‫ﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺘﻘﺪ ﰲ ﺍﳌﻌﲎ ﻭﳛﻤﻞ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻴﻪ ﻣﻦ ﻏﲑ ﻧﻈﺮ ﺇﱃ ﻣﺎ ﺗﺴﺘﺤﻘﻪ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‬
‫ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺍﻋﻲ ﳎﺮﺩ ﺍﻟﻠﻔﻆ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﺎ ﻳﺼﻠﺢ ﻟﻠﻤﺘﻜﻠﻢ ﺑﻪ ﰲ‬
‫ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺪ ﻭﺻﻞ ﻫﺬﺍ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻔﺮﻕ ﺇﱃ ﺍﻹﻏﺮﺍﻕ ﰲ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﺘﻄﺮﻑ ﰲ‬
‫ﺍﻟﺘﺸﺒﻴﻪ ﻭﻣﺮ ‪‬ﺩ ﻫﺬﺍ ﻛﻠﻪ ﺇﱃ ﻣﻮﻗﻒ ﺍﳌﺆ ‪‬ﻭﻝ ﻧﻔﺴﻪ ﺃﻣﺎﻡ ﺍﻟﻨﺺ)‪.(3‬‬
‫ﻭﰲ ﻏﻤﺮﺓ ﺗﻠﻚ ﺍﻟﺸﻌﺎﺏ ﺍﻟﱵ ﺳﻠﻜﻬﺎ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻫﺘﺪﻯ ﺑﻌﺾ ﺍﻟﺪﺍﺭﺳﲔ ﺇﱃ ﺍﺳﺘﻘﺮﺍﺀ‬
‫)‪(4‬‬
‫ﺛﻼﺛﺔ ﺍﲡﺎﻫﺎﺕ ﺗﺄﻭﻳﻠﻴﺔ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ‪ ،‬ﺍﻟﺘﺄﻭﻳﻞ ﺑﲔ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ‪-‬ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ ﰲ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ‪ -‬ﺭﻣﻀﺎﻥ ﻋﻠﻲ ﺣﺴﻦ ﺍﻟﻘﺮﻧﺸﺎﻭﻱ‪،‬‬
‫ﻣﺆﺳﺴﺔ ﺍﻟﻮﺭﺍﻕ‪ ،2003 ،‬ﻋﻤﺎﻥ‪ ،‬ﺹ‪.18‬‬
‫)‪ (2‬ﻇﺎﻫﺮﺓ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺻﻠﺘﻬﺎ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺩ‪.‬ﺕ‪.‬ﻁ ﺹ ‪.09‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﻣﻘﺪﻣﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺠﺮ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،2001‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺹ‪.47‬‬
‫)‪ (4‬ﻳﻨﻈﺮ ﳎﻬﻮﻝ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﳏﻤﺪ ﻣﻔﺘﺎﺡ‪ ،‬ﺩﺍﺭ ﺗﻮﺑﻘﺎﻝ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1990‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﳌﻐﺮﺏ‪ ،‬ﺹ‪.92‬‬

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‫‪ -1‬ﻧﺰﻋﺔ ﺣﺮﻓﻴﺔ ﻗﺼﻮﻯ ﻣﺜﹼﻠﻬﺎ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﻟﻈﺎﻫﺮﻳﻮﻥ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺄﺧﺬﻭﻥ ﺑﻈﺎﻫﺮ ﺍﻵﻳﺎﺕ‬
‫ﻼ«)‪.(1‬‬
‫ﻭ»ﻭﳛﺎﺭﺑﻮﻥ ﻛﻞ ﻣﻴﻞ ﺇﱃ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﻠﻴ ﹰ‬
‫‪ -2‬ﻧﺰﻋﺔ ﺗﺄﻭﻳﻠﻴﺔ ﻣﺘﻄﺮﻓﺔ ﺍﲣﺬﺕ ﻣﻦ »ﺍﳌﺼﺤﻒ ﻛﹼﻠﻪ ﻣﻮﺿﻊ ﺗﺄﻭﻳﻞ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﺧﺘﻼﻑ‬
‫ﻣﺴﺘﻮﻳﺎﺕ ﺧﻄﺎﺏ ﺁﻳﺎﺕ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻘﺼﺺ ﻭﺍﻟﺘﻤﺜﻴﻞ«)‪ .(2‬ﻭﳝﺜﻞ ﻫﺬﻩ ﺍﻟﱰﻋﺔ‬
‫ﺍﻟﺒﺎﻃﻨﻴﺔ ﻣﻦ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ‪ .‬ﻭﺇﺧﻮﺍﻥ ﺍﻟﺼﻔﺎ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﺍﳌﺘﺼﻮﻓﺔ‪.‬‬
‫‪ -3‬ﺗﻴﺎﺭ ﺛﺎﻟﺚ ﻳﺄﺧﺬ ﺑﺮﻭﺍﻳﺎﺕ ﺍﻟﺜﻘﺎﺕ ﻣﻦ ﺍﻟﺴﻠﻒ ﰲ ﻓﻬﻢ ﺍﻵﻳﺎﺕ ﻭﺗﺄﻭﻳﻠﻬﺎ ﻭﻳﻌﺎﺭﺽ‬
‫ﺍﻟﻨـﺰﻋﺘﲔ ﺍﳌﺘﻄﺮﻓﺘﲔ»ﺍﳊﺮﻓﻴﺔ ﺍﻟﻘﺼﻮﻯ ﻭﺍﻟﺘﺄﻭﻳﻠﻴﺔ ﺍﻟﻘﺼﻮﻯ«)‪ ، (3‬ﻭﻣﻦ ﺑﲔ ﺃﻋﻼﻡ‬
‫ﻫﺬﻩ ﺍﻟﱰﻋﺔ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﳜﺺ ﻧﺸﺄﺓ ﺍﻟﺘﺄﻭﻳﻞ ﺑﻮﺻﻔﻪ ﺁﻟﻴﺔ ﻟﻠﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﱂ ﻳﺴﺘﻄﻊ ﺃﺣﺪ‬
‫ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﺃﻥ ﳛﺪﺩﻩ ﺑﺪﻗﺔ‪ ،‬ﻳﻘﻮﻝ ﻋﻠﻲ ﺳﺎﻣﻲ ﺍﻟﻨﺸﺎﺭ‪ »:‬ﺇ ﹼﻥ ﲝﺚ ﻧﺸﺄﺓ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻌﻘﻠﻲ ﰲ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺔ ﲟﻜﺎﻥ‪ ،‬ﻓﺈ ﹼﻥ ﻣﺎ ﻟﺪﻳﻨﺎ ﻣﻦ ﺃﺧﺒﺎﺭ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﺸﺄﺓ ﻗﻠﻴﻠﺔ ﻟﻠﻐﺎﻳﺔ‬
‫ﻭﺣﱴ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﻗﺪ ﻧﻘﻠﺖ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻓﻮﺻﻠﺖ ﻣﺸﻮﻫﺔ ﻧﺎﻗﺼﺔ‪ ،‬ﻭﻗﺪ ﺩﻋﺎ‬
‫ﻫﺬﺍ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﺃﺻﻞ ﺍﻟﺘﺄﻭﻳﻞ ﺧﺎﺭﺟﻲ ﱂ ﻳﻨﺸﺄ ﰲ ﺑﻴﺌﺔ ﺇﺳﻼﻣﻴﺔ ﳏﻀﺔ‪ ،‬ﻭﺇﻥ ﺃﺻﺤﺎﺑﻪ‬
‫)‪(4‬‬
‫ﺍﺳﺘﺤﺪﺛﻮﺍ ﺟﻮﻫﺮ ﻓﻜﺮ‪‬ﻢ ﻣﻦ ﻣﺆﺛﺮﺍﺕ ﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻭﻣﻨﻬﺠﻪ"‬
‫ﻭﻳﺮﻓﺾ ﻋﻠﻲ ﺳﺎﻣﻲ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻭﻳﺆﻛﺪ ﺃﻥ ﺍﻟﺘﺄﻭﻳﻞ ﻧﺸﺄ ﰲ ﺑﻴﺌﺔ ﺇﺳﻼﻣﻴﺔ ﺧﺎﻟﺼﺔ)‪،(5‬‬
‫ﻭﻟﻌ ﹼﻞ ﻣﺎ ﻳﺆ ﹼﻛﺪ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻵﺗﻴﺔ ﺃﲰﺎﺅﻫﻢ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪ ،92‬ﻭﻣﺬﺍﻫﺐ ﺍﻟﺘﻔﺴﲑ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺟﻮﻟﺪ ﺯﻳﻬﺮ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺜﺔ‪،‬‬
‫‪ ،1955‬ﻣﺼﺮ‪ ،‬ﺹ‪.107‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪ ،92‬ﻣﺬﺍﻫﺐ ﺍﻟﺘﻔﺴﲑ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ ‪.154‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪ .92‬ﻣﺬﺍﻫﺐ ﺍﻟﺘﻔﺴﲑ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ ‪.117‬‬
‫)‪ (4‬ﻧﺸﺄﺓ ﺍﻟﻔﻜﺮ ﺍﻟﻔﻠﺴﻔﻲ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﻠﻲ ﺳﺎﻣﻲ ﺍﻟﻨﺸﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺳﻨﺔ ‪ ،1966‬ﺍﻟﻘﺎﻫﺮﺓ‪.329-328/1 ،‬‬
‫)‪ (5‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ‪.329/1،‬‬

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‫‪ -‬ﺍﳌﺎﺗﺮﻳﺪﻱ)ﺕ‪ 333‬ﻩـ (ﻳﻌ ‪‬ﺪ ﺗﻌﺮﻳﻔﻪ ﻟﻠﺘﺄﻭﻳﻞ ﻣﻦ ﺃﻗﺪﻡ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﻭﺻﻠﺖ‬
‫ﺇﻟﻴﻨﺎ ﻓﻘﺪ ﺣﺪ‪‬ﻩ ﺑﺄ‪‬ﻧﻪ »ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﶈﺘﻤﻼﺕ ﺩﻭﻥ ﺍﻟﻘﻄﻊ«)‪.(1‬‬
‫‪ -‬ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ)‪456‬ﻫـ( ﻳﻘﻮﻝ‪» :‬ﺍﻟﺘﺄﻭﻳﻞ ﻧﻘﻞ ﺍﻟﻠﻔﻆ ﻋﻤﺎ ﺍﻗﺘﻀﺎﻩ ﻇﺎﻫﺮﻩ‬
‫ﺐ‬
‫ﻭﻋﻤﺎ ﻭﺿﻊ ﻟﻪ ﰲ ﺍﻟﻠﻐﺔ ﺇﱃ ﻣﻌﲎ ﺁﺧﺮ؛ ﻓﺈﻥ ﻛﺎﻥ ﻧﻘﻠﻪ ﻗﺪ ﺻﺢ ﺑﱪﻫﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻧﺎ‪‬ﻗﻠﹸﻪ ﻭﺍﺟ ‪‬‬
‫ﺍﻟﻄﺎﻋﺔ ‪ -‬ﻓﻬﻮ ﺣﻖ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻧﻘﻠﻪ ﲞﻼﻑ ﺫﻟﻚ ﻃﺮﺡ‪ ،‬ﻭﱂ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺣ‪‬ﻜﻢ ﻟﺬﻟﻚ‬
‫ﺍﻟﻨﻘﻞ ﺑﺄﻧﻪ ﺑﺎﻃﻞ«)‪ .(2‬ﻭﻳﻈﻬﺮ ﺟﻠﻴﺎ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﺑﻦ ﺣﺰﻡ ﺿﺮﻭﺭﺓ ﺭﺑﻂ ﺍﻟﺘﺄﻭﻳﻞ ﺑﺼﺎﺣﺒﻪ‬
‫ﻭﻛﺬﺍ ﻗﻴﻤﺔ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻘﺮﺍﺋﻴﺔ‪ ،‬ﻭﻣﻜﺎﻧﺔ ﺍﻟﻘﺎﺭﺉ ﰲ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫‪ -‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ)ﺕ‪505‬ﻫـ( ﻋﺮ‪‬ﻑ ﺍﻟﺘﺄﻭﻳﻞ ﺑﺄﻧ‪‬ﻪ ﻋﺒﺎﺭﺓ ﻋﻦ »ﺍﺣﺘﻤﺎﻝ ﻳﻌﻀﺪﻩ‬
‫ﺩﻟﻴﻞ ﻳﺼﲑ ﺑﻪ ﺃﻏﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ‬
‫ﺗﺄﻭﻳﻞ ﺻﺮﻑ ﻟﻠﻔﻆ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺇﱃ ﺍ‪‬ﺎﺯ«)‪.(3‬‬
‫‪ -‬ﻭﻳﺴﺘﺮﻓﺪ ﺍﺑﻦ ﺭﺷﺪ )ﺕ‪595‬ﻫـ( ﰲ ﺷﺮﺡ ﺗﻌﺮﻳﻒ ﺃﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﺑﻘﻮﻟﻪ‪:‬‬
‫»ﺍﻟﺘﺄﻭﻳﻞ ﺇﺧﺮﺍﺝ ﺫﻟﻚ ﺍﻟﻠﻔﻆ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺇﱃ ﺍﻟﺪﻻﻟﺔ ﺍ‪‬ﺎﺯﻳﺔ ﻣﻦ ﻏﲑ ﺃﻥ ﳜﻞ ﺫﻟﻚ‬
‫ﺑﻌﺎﺩﺓ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﰲ ﺍﻟﺘﺠﻮﺯ ﻣﻦ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺑﺸﺒﻴﻬﻪ ﺃﻭ ﺑﺴﺒﺒﻪ ﺃﻭ ﻻﺣﻘﻪ ﺃﻭ ﻣﻘﺎﺭﻧﻪ ﺃﻭ‬
‫ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻋﺪﺕ ﰲ ﺗﻌﺮﻳﻒ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻼﻡ ﺍ‪‬ﺎﺯﻱ«)‪ ،(4‬ﻭﻳﻈﻬﺮ ﺟﻠﻴﺎ‬
‫ﺍﻟﻌﻼﻗﺔ ﺍﻟﻮﻃﻴﺪﺓ ﺑﲔ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍ‪‬ﺎﺯ ﻣﻦ ﺣﻴﺚ ﺻﺮﻑ ﺍﻟﻠﻔﻆ ﻋﻦ ﻇﺎﻫﺮﻩ‪.‬‬
‫‪ -‬ﻭﻳﻘﺪﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ)‪728‬ﻫـ( ﺗﻌﺮﻳﻔﺎ ﺟﺎﻣﻌﺎ ﻳﺮﺑﻄﻪ ﺑﺘﻠﻚ ﺍﻟﺒﻴﺌﺎﺕ ﺍﳌﺘﻌﺪﺩﺓ‬
‫»ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﻋﺮﻑ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﳌﺘﻔﻘﻬﺔ ﻭﺍﳌﺘﻜﻠﻤﺔ ﻭﺍﶈﺪﺛﺔ ﻭﺍﳌﺘﺼﻮﻓﺔ ﻭﳓﻮﻫﻢ ﻫﻮ ﺻﺮﻑ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﳊﻠﱯ‪ ،1935 ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.173/2 ،‬‬
‫)‪ (2‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﺑﻦ ﺣﺰﻡ‪.42/1 ،‬‬
‫)‪ (3‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.387/1 ،‬‬
‫)‪ (4‬ﻓﺼﻞ ﺍﳌﻘﺎﻝ‪ ،‬ﺍﺑﻦ ﺭﺷﺪ‪ ،‬ﺗﺢ‪ :‬ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪ -2‬ﺳﻨﺔ‪، 1983‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.32‬‬

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 ‫ﺍﻟﻠﻔﻆ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﺮﺍﺟﺢ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﺮﺟﻮﺡ ﻟﺪﻟﻴﻞ ﻳﻘﺘﺮﻥ ﺑﻪ«)‪.(1‬‬
‫ﺇ ﹼﻥ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﳌﻮﺭﻭﺙ ﺍﻟﻌﺮﰊ ﺇﲨﺎ ﹰﻻ ﻭﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﺧﺼﻮﺻﺎ ﻳﺸﻜﻞ ﺃﺩﺍﺓ‬
‫ﻭﺁﻟﻴﺔ ﻣﻬﻤ‪‬ﺔ ﻟﻘﺮﺍﺀﺓ ﻭﺍﺳﺘﻨﻄﺎﻕ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻓﻬﻮ ﻳﻌﻤﻞ ﻋﻠﻰ ﲢﺪﻳﺪ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻠﻔﻆ ﻭﻣﻌﻨﺎﻩ‬
‫ﺍﻟﺒﺎﻃﻦ ﺃﻭ ﻣﻌﻨﺎﻩ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻭﺇﻋﻤﺎﻝ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺑﺎﻃﻦ ﺍﻟﻠﻔﻆ ﺇﻋﻤﺎﻻ ﺻﺤﻴﺤﺎ ﳛﻘﻖ‬
‫ﻭﺿﻮﺣﺎ ﻟﻠﺮﺅﻳﺔ ﰲ ﺟﺎﻧﺐ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻗﺪ ﻋﻤﺪ ﺑﻌﻀﻬﻢ ﺇﱃ ﻭﺿﻊ ﺿﺎﺑﻂ ﺑﻪ ﻳﺴﺘﻘﻴﻢ ﺍﻟﺘﺄﻭﻳﻞ‬
‫ﻭﻫﻮ ﻭﺟﻮﺩ ﻣﻨﺎﺳﺒﺔ ﺑﲔ ﺍﳌﻌﲎ ﺍﳌﺆ ‪‬ﻭﻝ ﻭﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ‪» ،‬ﻭﻋﺒﺎﺭﺓ ﻣﻨﺎﺳﺒﺔ ﻟﻠﻤﻌﲎ ﺍﻟﻈﺎﻫﺮ ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻀﺎﺑﻂ ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﻭﺑﺪﻭ‪‬ﺎ ﻳﻜﻮﻥ ﺍﻟﺘﺄﻭﻳﻞ ﺿﺮﺑﺎ ﻣﻦ ﺍﳊﺪﺱ‬
‫ﻭﺍﻟﺘﺨﻤﲔ«)‪.(2‬‬
‫ﻭﺳﺒﺐ ﻓﺮﺽ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ﻫﻮ ﺗﻘﻨﲔ ﻭﺗﻀﻴﻴﻖ ﺍﳌﺴﺎﺣﺔ ﻋﻠﻰ ﺍﳌﺆﻭﻝ ﰲ ﻓﺮﺽ ﺳﻠﻄﺘﻪ‬
‫ﻭﺑﺴﻂ ﻗﺮﺍﺀﺗﻪ ﻋﻠﻰ ﺍﻟﻨﺺ ﻣﻦ ﺩﻭﻥ ﻗﻴﺪ‪ ،‬ﻭﻳﺮﻯ ﺑﻌﺾ ﺁﺧﺮ ﺃﻥ ﺍﻟﻌﺪﻭﻝ ﻣﻦ ﺍﻟﻈﺎﻫﺮ ﺇﱃ‬
‫)‪(3‬‬
‫ﺍﻟﺒﺎﻃﻦ )ﺍﳌﺆ ‪‬ﻭﻝ( ﻳﻜﻮﻥ ﲟﺮﺍﻋﺎﺓ ﺛﻼﺛﺔ ﺃﻣﻮﺭ‪:‬‬
‫‪ -‬ﺍﻷﻭ‪‬ﻝ ﻣﻨﻬﺎ‪ :‬ﺑﻴﺎﻥ ﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ ﺑﺬﺍﺗﻪ ﻣﻦ ﺍﻟﻠﻔﻆ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻛﻞ ﻟﻔﻆ ﻳﺪﺧﻠﻪ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﳏﺘﻤﻼ ﳌﻌﻨﻴﲔ ﻓﺄﻛﺜﺮ‪ ،‬ﻫﻮ ﰲ ﺃﺣﺪﳘﺎ ﺃﺭﺟﺢ ﻟﻠﺪﻻﻟﺔ ﻣﻦ ﻏﲑﻩ‪ ،‬ﺇﻣﺎ‬
‫ﻟﻘﻮﺓ ﻧﺎﲡﺔ ﻋﻦ ﺍﻟﻮﺿﻊ ﺍﻷﻭﻝ ﺃﻭ ﻣﻦ ﺍﻟﻌﺮﻑ ﺍﻻﺳﺘﻌﻤﺎﱄ‪.‬‬
‫‪ -‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﺑﻪ ﻳﺼﲑ ﺍﳌﻌﲎ ﺍﳌﺮﺟﻮﺡ ﺭﺍﺟﺤﺎﹰ‪» ،‬ﲝﻴﺚ ﺇﺫﺍ ﺍﻧﻀﻢ‬
‫ﺇﱃ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻠﻔﻆ ﺍﳌﺆﻭﻝ ﺍﻋﺘﻀﺪ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ ﻭﺍﺳﺘﻮﻟﻴﺎ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻗﺪﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻤﺎ‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻹﻛﻠﻴﻞ ﰲ ﺍﳌﺘﺸﺎﺑﻪ ﻭﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻁ‪ ،1947‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.22‬‬
‫)‪ (2‬ﻗﻀﻴﺔ ﺍﳌﻌﲎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ –ﺩﺭﺍﺳﺔ ﰲ ﺍﻟﺘﺄﻭﻳﻞ‪ ،-‬ﻣﻨﺼﻮﺭ ﻣﺬﻛﻮﺭ ﺷﻠﺶ ﺍﳊﻠﻔﻲ‪ ،‬ﺩﺍﺭ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪،2008‬‬
‫ﺹ‪.182‬‬
‫)‪ (3‬ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ ﰲ ﻓﻘﻪ ﺍﳋﻄﺎﺏ‪ ،‬ﺇﺩﺭﻳﺲ ﲪﺎﺩﻱ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‪ ،‬ﻁ‪ ،1998 ،1‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﳌﻐﺮﺏ‪ ،‬ﺹ‬
‫‪.112‬‬

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 ‫ﻛﺎﻥ ﰲ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻠﻔﻆ ﻣﻦ ﺿﻌﻒ ﺟﱪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻗﻮﺓ ﰲ ﺍﻟﺪﻟﻴﻞ«)‪.(1‬‬
‫ﻭﺑﺘﺸﺨﻴﺺ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﰲ ﺫﻫﻦ ﺍﻟﻘﺎﺭﺉ ﺗﺼﺒﺢ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﻭﻳﻞ ﺃﻭ ﻋﻤﻠﻴﺔ‬
‫ﺍﻻﻧﺘﻘﺎﻝ ﺍﻟﺬﻫﲏ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﺮﺍﺟﺢ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﺮﺟﻮﺡ ﻋﻤﻠﻴﺔ ﺳﻠﻴﻤﺔ ﺗﻄﻤﺌﻦ ﺇﻟﻴﻬﺎ ﺍﻟﻨﻔﺲ‬
‫ﻭﺗﱪﺃ ‪‬ﺎ ﺍﻟﺬﻣ‪‬ﺔ ﻭﻳﺮﺗﺎﺡ ﳍﺎ ﺍﻟﻔﻜﺮ‪ ،‬ﻓﻤﺎ ﺩﺍﻡ ﺍﳌﻌﲎ ﺍﳌﺮﺟﻮﺡ ﻗﺪ ﺃﺻﺒﺢ ﺭﺍﺟﺤﹰﺎ ﺑﺪﻟﻴﻞ ﺧﺎﺭﺝ‬
‫ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﺭﺗﻔﻊ ﺍﳊﺮﺝ ﻭﺍﻧﺘﻔﻰ ﺍﳌﺎﻧﻊ‪.‬‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻔﺴﲑ‪:‬‬
‫ﻋﺮﻑ ﺍﳌﺴﺎﺭ ﺍﻟﺘﺎﺭﳜﻲ ﳌﺼﻄﻠﺢ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺮﺍﺣﻞ ﻋﺪﺓ‬
‫)‪(2‬‬
‫ﻋﺮﻑ ﺧﻼﳍﺎ ﺍﳌﺼﻄﻠﺢ ﻋﺪﺓ ﻣﻌﺎﻥ‪ ،‬ﳝﻜﻦ ﺃﻥ ﳒﺘﺰﺉ ﺑﻌﻀﻬﺎ ﰲ ﺍﻵﰐ‪:‬‬
‫‪ -‬ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪ :‬ﻣﺎ ﻋﻨﺎﻩ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻥ ﺍﻟﺘﺄﻭﻳﻞ ﻫﻮ ﺍﳌﺂﻝ ﻭﺍﻟﻌﺎﻗﺒﺔ‪.‬‬
‫‪ -‬ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﺳﺘﻌﻤﺎﻟﻪ ﲟﻌﲎ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺪﺑﺮ ﰲ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪.‬‬
‫‪ -‬ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﺳﺘﻌﻤﺎﻟﻪ ﺍﳌﺘﺄﺧﺮ ﺑﺎﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ‪ ،‬ﻭﻫﻮ ﺻﺮﻑ ﻣﻌﲎ‬
‫ﺍﻟﻠﻔﻆ ﻋﻦ ﻇﺎﻫﺮﻩ ﺇﱃ ﻣﻌﲎ ﳛﺘﻤﻠﻪ ﻭﻳﻌﻀﺪﻩ ﺩﻟﻴﻞ‪.‬‬ ‫‪.‬‬
‫ﻣﺎ ﻳﺴﺘﻮﻗﻒ ﺍﻟﺪﺍﺭﺱ ﺍﻟﻠﺴﺎﱐ ﻭﻫﻮ ﻳﺘﻌﻘﹼﺐ ﺍﳌﺴﺎﺭ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﻤﺼﻄﻠﺢ ﰲ ﺍﻟﻔﻜﺮ‬
‫ﺍﻟﻌﺮﰊ ﻫﻮ ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﺬﻱ ﺷﻬﺪﻩ ﻛﻞ ﻣﻦ ﻟﻔﻆ ﺗﺄﻭﻳﻞ ﻭﻟﻔﻆ ﺍﻟﺘﻔﺴﲑ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﺘﺮﺍﺛﻴﺔ ﻭﺫﻟﻚ ﻣﺎ ﻧﻠﻤﺴﻪ ﻣﻦ ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﻭﻣﻦ ﻗﻮﻝ ﺃﰊ ﻋﺒﻴﺪﺓ )ﺕ‪ 210‬ﻫـ(‪،‬‬
‫»ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺄﻭﻳﻞ ﲟﻌﲎ ﻭﺍﺣﺪ«)‪ .(3‬ﻭﻟﻜﻦ ﺑﻌﺪ ﺗﻌﺎﻗﺐ ﺍﻷﺯﻣﻨﺔ ﻭﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﺘﺄﻭﻳﻞ ﻋﻠﻰ‬
‫ﺩﻻﻟﺘﻪ ﺍﻻﺻﻄﻼﺣﻴﺔ ﺃﺿﺤﺖ ﺍﻟﺘﻔﺮﻗﺔ ﻣﻠﺤﺔ ﻭﺿﺮﻭﺭﻳﺔ‪ .‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﻣﺼﻨﻔﻪ ﲨﻠﺔ‬
‫ــــــــــ‬
‫)‪ (1‬ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﻟﺮﻭﺿﺔ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻄﻮﰲ‪ ،‬ﺗﺢ‪ :‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪.564-563/2 ،1990‬‬
‫)‪ (2‬ﻇﺎﻫﺮﺓ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺻﻠﺘﻬﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‪ ،‬ﺹ‪.39-38‬‬
‫)‪ (3‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.183/2 ،‬‬

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 ‫)‪(1‬‬
‫ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﳚﻤﻌﻬﺎ ﻫ ‪‬ﻢ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﳌﺼﻄﻠﺤﲔ‪ ،‬ﻓﺬﻛﺮ‪:‬‬
‫‪ -‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ)ﺕ‪333‬ﻫـ(‪»:‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻠﻔﻆ‬
‫ﻫﺬﺍ)‪ (...‬ﻭﺍﻟﺘﺄﻭﻳﻞ ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﶈﺘﻤﻼﺕ«)‪.(2‬‬
‫‪ -‬ﺍﺑﻦ ﺍﳉﻮﺯﻱ)ﺕ‪597‬ﻫـ(‪»:‬ﺍﻟﺘﻔﺴﲑ ﺇﺧﺮﺍﺝ ﺍﻟﺸﻲﺀ ﻣﻦ ﻣﻌﻠﻮﻡ ﺍﳋﻔﺎﺀ ﺇﱃ ﻣﻘﺎﻡ‬
‫ﺍﻟﺘﺠﻠﻲ ‪،‬ﻭﺍﻟﺘﺄﻭﻳﻞ ﻧﻘﻞ ﺍﻟﻜﻼﻡ ﻋﻦ ﻣﻮﺿﻌﻪ ﺇﱃ ﻣﺎ ﳛﺘﺎﺝ ﰲ ﺇﺛﺒﺎﺗﻪ ﺇﱃ ﺩﻟﻴﻞ ﻟﻮﻻﻩ ﻣﺎ ﺗﺮﻙ‬
‫ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ«‪.‬‬
‫‪ -‬ﻭﺍﻟﺮﺍﻏﺐ »ﺍﻟﺘﻔﺴﲑ ﺃﻋ ‪‬ﻢ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺃﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﻷﻟﻔﺎﻅ ﻭﻣﻔﺮﺩﺍ‪‬ﺎ‬
‫ﻭﺃﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﳉﻤﻞ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻜﺘﺐ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ‬
‫ﻳﺴﺘﻌﻤﻞ ﻓﻴﻬﺎ ﻭﰲ ﻏﲑﻫﺎ«‪.‬‬
‫‪ -‬ﻭﺟﺎﺀ ﰲ ﺍﻟﻜﻠﻴﺎﺕ‪»:‬ﺍﻟﺘﺄﻭﻳﻞ ﺑﻴﺎﻥ ﺃﺣﺪ ﳏﺘﻤﻼﺕ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ ﺑﻴﺎﻥ ﻣﺮﺍﺩ‬
‫ﺍﳌﺘﻜﹼﻠﻢ«)‪.(3‬ﻭﻟﻌ ﹼﻞ ﺃﻧﻔﺲ ﺗﻔﺮﻳﻖ ﻗﺪ‪‬ﻡ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺑﺄﻭﺟﺰ ﻋﺒﺎﺭﺓ ﻭﺃﺑﻠﻎ ﻟﻔﻆ ﻗﻮﻝ ﺍﳉﺒﻠﻲ‬
‫ﰲ ﺍﻟﱪﻫﺎﻥ ‪»:‬ﺍﻟﺘﺄﻭﻳﻞ ﺑﺎﻟﺪﺭﺍﻳﺔ ﻭﺍﻟﺘﻔﺴﲑ ﺑﺎﻟﺮﻭﺍﻳﺔ«)‪.(4‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﳔﻠﺺ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﺘﺄﻭﻳﻞ ﺑﺪﺃ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺇﺑﺎﻧﺔ ﺍﳌﻌﲎ ﻭﻇﻞ ﻣﺮﺍﺩﻓﺎ‬
‫ﻟﻠﺘﻔﺴﲑ ﻭﻣﺼﺎﺣﺒﺎ ﻟﻪ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺑﺰﻣﻦ ﺍﺧﺘﺺ ﻛﻞ ﻃﺮﻑ ﻣﻨﻬﻤﺎ ﲟﻌﲎ ﻳﻔﺎﺭﻕ ﻏﲑﻩ‬
‫ﻭﻟﻌ ﹼﻞ ﺍ‪‬ﺎﻝ ﺍﻹﺟﺮﺍﺋﻲ ﻭﺍﳌﺴﺎﺣﺔ ﺍﻟﺪﻻﻟﻴﺔ ﻭﺍﻟﻔﺮﻭﻕ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﳌﺼﻄﻠﺤﲔ ﺗﺘﻀﺢ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﳉﺪﻭﻝ ﺍﻵﰐ‪:‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.183-173/2 ،‬‬
‫)‪ (2‬ﺗﺄﻭﻳﻼﺕ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ‪ ،‬ﺗﺢ‪ :‬ﳏﻤﺪ ﻣﺴﺘﻔﻴﺾ ﺍﻟﺮﲪﺎﻥ‪ ،‬ﺹ‪.6-5‬‬
‫)‪ (3‬ﺍﻟﻜﻠﻴﺎﺕ)ﻣﻌﺠﻢ ﰲ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻟﻔﺮﻭﻕ ﺍﻟﻠﻐﻮﻳﺔ(‪ ،‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻜﻔﻮﻱ‪ ،‬ﺃﻋﺪ‪‬ﻩ ﻟﻠﻄﺒﻊ ﻋﺪﻧﺎﻥ ﺩﺭﻭﻳﺶ‪ -‬ﻭﳏﻤﺪ ﺍﳌﺼﺮﻱ‪،‬‬
‫)ﺩ‪.‬ﺕ‪.‬ﻁ(‪.15/2 ،‬‬
‫)‪ (4‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺗﺢ‪ :‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ ‪.150/2 ،1980‬‬

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 ‫ﺍﻟﺘﺄﻭﻳـــــــﻞ‬ ‫ﺍﻟﺘﻔﺴﻴــــــﺮ‬
‫‪ -1‬ﺩﻻﻟﺘﻪ ﺍﺣﺘﻤﺎﻟﻴﺔ ﻇﻨﻴﺔ‪.‬‬ ‫‪ -1‬ﺩﻻﻟﺘﻪ ﻗﻄﻌﻴﺔ‪.‬‬
‫‪ -2‬ﺩﻻﻟﺘﻪ ﳎﺎﺯﻳﺔ‪ :‬ﻣﻌﲎ ﺍﳌﻌﲎ‪ ،‬ﺃﻭ ﻓﻬﻢ‬ ‫‪ -2‬ﺩﻻﻟﺘﻪ ﺣﻘﻴﻘﻴﺔ ﻣﻦ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ‪.‬‬
‫)‪(1‬‬
‫‪ -3‬ﳎﺎﻟﻪ ﺍﻟﻮﻇﻴﻔﻲ‪ :‬ﻳﻐﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﻟﻔﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻏﺎﺩﺍﻣﲑ ‪.‬‬

‫‪ -3‬ﳎﺎﻟﻪ ﺍﻟﻮﻇﻴﻔﻲ‪ :‬ﻳﻐﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ‬ ‫ﺍﻷﻟﻔﺎﻅ ﻭﻣﻔﺮﺩﺍ‪‬ﺎ‪.‬‬

‫‪ -4‬ﺍﻟﺘﻔﺴﲑ ﻳﻜﻮﻥ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻨﻘﻞ‪ .‬ﺍﳌﻌﺎﱐ ﻭﺍﳉﻤﻞ‪.‬‬
‫‪ -4‬ﺍﻟﺘﺄﻭﻳﻞ ﻳﻜﻮﻥ ﺑﺎﻟﺪﺭﺍﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ‬

‫ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﺍﶈﺪﺛﲔ‪:‬‬

‫ﺍﺳﺘﻄﺎﻉ ﺍﻟﻔﻜﺮ ﺍﻟﻠﺴﺎﱐ ﻭﺍﻟﺪﻻﱄ ﺍﳊﺪﻳﺚ ﻭﺍﳌﻌﺎﺻﺮ ﺃﻥ ﻳﻘﺪﻡ ﺗﻌﺎﺭﻳﻒ ﻧﺎﺿﺠﺔ ﻟﻠﺘﺄﻭﻳﻞ‬
‫ﺍﻟﺘﻘﻰ ﺑﻞ ﺗﻨﺎﺹ ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ ﻣﻊ ﻣﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﺍﳌﻮﺭﻭﺙ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺮﰊ‪ ،‬ﻧﺬﻛﺮ ﻣﻦ ﺫﻟﻚ‬
‫ﺗﻌﺮﻳﻒ ﺑﻮﻝ ﺭﻳﻜﻮﺭ‪ ،‬ﻓﻘﺪ ﻋﺮ‪‬ﻑ ﺍﻟﺘﺄﻭﻳﻞ ﺑﺄﻧ‪‬ﻪ »ﻓﺮﺯ ﺍﳌﻌﲎ ﺍﳌﺴﺘﻮﺭ ﰲ ﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ«)‪،(2‬ﻭﻫﻮ‬
‫ﺃﻳﻀﹰﺎ ﻭﺟﻮﺩ »ﺑﲔ ﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ ﻭﺍﳌﻌﲎ ﺍﳌﺴﺘﻮﺭ ﻋﻼﻗﺔ ﻧﺺ ﻣﺒﻬﻢ ﻣﻊ ﻧﺺ ﻭﺍﺿﺢ«)‪.(3‬‬
‫ﻣﺎ ﻳﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﰲ ﺍﻟﺘﻌﺮﻳﻔﲔ ﺍﳌﻘﺪﻣﲔ ﺍﺳﺘﺜﻤﺎﺭ ﺛﻨﺎﺋﻴﺔ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻐﻤﻮﺽ ﻭﺍﻋﺘﺒﺎﺭﻫﺎ‬
‫ﻣﻌﻴﺎﺭﺍ ﺣﺎﲰﺎ ﰲ ﺑﺴﻂ ﺳﻠﻄﺔ ﺍﻟﺘﺄﻭﻳﻞ ﻭﲢﺮﻳﻜﻪ ﻋﻨﺪ ﺍﻧﻔﺘﺎﺡ ﺍﻟﺪﻻﻻﺕ ﻭﺗﻌﺪﺩﻫﺎ‪ ،‬ﻓﻜﺄﱐ ﺑﻪ‬
‫ﻟﻠﻘﺎﺭﺉ ﻣﻼﺫ ﻭﻭﺳﻴﻠﺔ ﻹﺧﻀﺎﻉ ﺍﻟﻨﺺ ﻟﻠﻤﻨﺤﻰ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﻛﻞ ﻫﺬﺍ ﺳﺎﻋﺪ ﻋﻠﻰ ﺇﳕﺎﺀ‬
‫ﻭﺍﺳﺘﺸﺮﺍﺀ ﺍﻟﻔﻜﺮ ﺍﻟﺘﺄﻭﻳﻠﻲ ﻭﻣ ‪‬ﺪ ﺳﻠﻄﺘﻪ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﺘﺴﻤﻴﺔ ﰲ ﻧﻈﺎﻡ ﺍﻷﻧﻈﻤﺔ ﺍﳌﻌﺮﻓﻴﺔ‪ ،‬ﻣﻄﺎﻉ ﺍﻟﺼﻔﺪﻱ‪،‬ﺩﺍﺭ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ ‪ ،1986‬ﺑﻐﺪﺍﺩ‪،‬‬
‫ﺹ‪.225-224‬‬
‫)‪ (2‬ﺍﻟﻌﻼﻣﺎﺗﻴﺔ ﻭﻋﻠﻢ ﺍﻟﻨﺺ‪ ،‬ﻗﻀﻴﺔ ﺍﻟﺬﺍﺕ‪ -‬ﺍﻟﺘﺤﺪﻱ ﺍﻟﻌﻼﻣﺎﰐ‪ ،‬ﺑﻮﻝ ﺩﻳﻜﻮﺭ‪ ،‬ﺗﺮ‪ :‬ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ‪ ،‬ﻁ‪،1‬‬
‫ﺳﻨﺔ ‪ ،2004‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﺍﳌﻐﺮﺏ‪ ،‬ﺹ‪.101‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.100‬‬

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‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃ ﹼﻥ ﺍﻟﺘﺄﻭﻳﻞ ﻳﻈﻞ ﺗﻴﻤﺔ ﻭﻣﻨﻬﺠﺎ ﻟﺪﻯ ﺃﺳﻼﻓﻨﺎ ﰲ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﻭﻛﺬﺍ ﻟﺪﻯ‬
‫ﺍﶈﺪﺛﲔ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻋﺮﻑ ﲢ ‪‬ﻮﻻ ﻭﺣﺮﺍﻛﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍ‪‬ﺎﻝ ﺍﻹﺟﺮﺍﺋﻲ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﰲ‬
‫ﺍﺻﻄﻼﺣﻪ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻳﻬﺪﻑ ﺇﱃ ﻓﻬﻢ ﺣﻘﻴﻘﺔ ﺍﻟﻨﺺ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻳ‪‬ﻌﲎ ﰲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳊﺪﻳﺜﺔ »ﲟﺎ ﻭﺭﺍﺀ‬
‫ﺍﳌﻨﺘﺞ ﺍﻟﻨﺼﻲ«‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺘﻮﻓﻴﻘﻲ ﻗﺎﺋﻢ ﻋﻠﻰ ﺗﻌﺰﻳﺰ ﻣﻘﻮﻟﺔ »ﻻ ﺍﺟﺘﻬﺎﺩ ﻣﻊ‬
‫ﺍﻟﻨﺺ« ﺑﺎﻋﺘﻤﺎﺩ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ‪ ،‬ﰲ ﺣﲔ ﻫﻮ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻔﻠﺴﻔﻲ ﻳﻀﻊ ﺍﳌﻌﺮﻓﺔ ﰲ ﺣﻘﻴﻘﺘﻬﺎ‬
‫ﻣﻮﺿﻊ ﺍﻟﺴﺆﺍﻝ ﺍﳌﺴﺘﻤﺮ)‪.(1‬‬
‫ﺃﻭ ﲟﻌﲎ ﺁﺧﺮ ﺇ ﹼﻥ ﺍﻟﻔﺎﺭﻕ ﺑﻴﻨﻬﻤﺎ ﻳﻜﻤﻦ ﰲ ﺃ ﹼﻥ ﺃﻃﺮﻭﺣﺎﺕ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻘﺪﳝﺔ ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﻣﺎ ﺗﺮﺗﻜﺰ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﻣﺎ ﻳﺘﺒﻌﻬﺎ ﻣﻦ ﻭﺟﻮﺏ‬
‫ﺍﳌﻌﺮﻓﺔ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺗﻜﻤﻦ ﻣﺒﺎﺣﺚ ﺍﻟﻨﻈﺮ ﺍﻟﺘﺄﻭﻳﻠﻲ ﻋﻨﺪ ﺍﶈﺪﺛﲔ ﰲ ﺍﺳﺘﻘﺼﺎﺀ‬
‫ﺍﻟﻌﻘﻞ ﺑﺎﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺺ‪ .‬ﻣﻦ ﻫﻨﺎ »ﻳﻜﺘﺴﻲ ﺍﻟﺴﺆﺍﻝ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﶈﺪﺛﲔ ﺃﳘﻴﺔ ﻗﺼﻮﻯ‪،‬‬
‫ﺗﺘﻤﺜﻞ ﰲ ﻃﻠﺐ ﺍﻟﻔﻬﻢ ﺍﳌﺆﺩﻱ ﺇﱃ ﺇﺷﺒﺎﻉ ﻃﺮﻳﻖ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻻﺳﺘﻨﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﺼﻞ‬
‫ﺇﱃ ﺳﺒﻞ ﺍﻻﻗﺘﻨﺎﻉ ﺑﺄﺳﺲ ﺍﻹﺛﺒﺎﺕ«)‪.(2‬‬
‫ﻼ ﰲ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﻋﻠﻲ ﺣﺮﺏ »ﺍﻟﺘﺄﻭﻳﻞ ﳎﺮﺩ‬ ‫ﻭﻟﻌﻞ ﻫﺬﻩ ﺍﳋﺼﻮﺑﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻛﺎﻧﺖ ﺟﺎﻋ ﹰ‬
‫ﺗﻘﻨﻴﺔ ﻟﻠﺒﺤﺚ‪ ،‬ﺃﻭ ﺃﺩﺍﺓ ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﺃﻭ ﻃﺮﻳﻘﺎ ﻟﻠﺤﻖ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻮ ﳎﺎﻝ ﻟﻠﻔﻬﻢ ﻳﺘﻴﺢ ﺍﻟﻘﻮﻝ ﰲ‬
‫ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﻳﺴﻤﺢ ﺑﺈﻋﺎﺩﺓ ﺗﻌﺮﻳﻒ ﺍﻷﺷﻴﺎﺀ«)‪ ،(3‬ﻓﻬﻨﺎﻙ ﺇﺫﻥ ﺧﻼﻑ ﰲ ﺧﺼﻮﺑﺔ‬
‫ﺍﻟﻔﻬﻢ‪ ،‬ﻓﻬﻮ ﰲ ﺍﻟﺘﺮﺍﺙ ﻃﻠﺐ ﻟﻠﺤﻘﻴﻘﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﰲ ﺣﲔ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻔﻠﺴﻔﻲ‬
‫ﻭﺍﳌﻌﺮﰲ ﺍﳊﺪﻳﺚ ﻫﻮ ﻃﻠﺐ ﻟﻠﺤﻘﻴﻘﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻌﻘﻞ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﻧﻈﺮﻳﺔ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻓﻴﺪﻭﺡ‪ ،‬ﺍﻷﻭﺍﺋﻞ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪،2005‬‬
‫ﺩﻣﺸﻖ‪ ،‬ﺹ‪.14‬‬
‫)‪ (2‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.14‬‬
‫)‪ (3‬ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﳊﻘﻴﻘﺔ‪ ،‬ﻋﻠﻲ ﺣﺮﺏ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1985‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.12-9-8‬‬

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 ‫ﺍ‪‬ﺎﺯ‪:‬‬
‫ﻳﺸﻜﻞ ﺍ‪‬ﺎﺯ ﰲ ﻣﲑﺍﺙ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﻭﲞﺎﺻﺔ ﺍﻷﺻﻮﱄ ﻧﻮﺍﺓ ﺧﺼﺒﺔ ﻭﻣﺮﺗﻌﺎ ﻧﻀ‪‬ﺮﹰﺍ‬
‫ﻭﺁﻟﻴﺔ ﻣﻬﻤ‪‬ﺔ ﻟﺘﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ ﻭﺍﺳﺘﻨﻄﺎﻗﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﺴﻬﻢ ﻭﻳﻠﻌﺐ ﺩﻭﺭﹰﺍ ﻛﺒﲑﹰﺍ ﰲ ﺩﻋﻢ ﺁﺭﺍﺀ‬
‫ﺍﻟﻔ‪‬ﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻨﻬﻮﺽ ‪‬ﺎ ﲟﺎ ﻳﺸﻜﻞ ﺧﻄﺮﺍ ﺟﺴﻴﻤﺎ ﻭﻋﻘﺒﺔ ﺻﻠﺪﺓ ﺃﻣﺎﻡ ﺍﻟﺘﺼﻮﺭ‬
‫ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﺃﻓﻀﻰ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﻹﻧﺒﺎﺋﻲ ﻭﺍﻻﺳﺘﻨﻬﺎﺽ ﺍﻟﺘﺄﻭﻳﻠﻲ ﺑﺎ‪‬ﺎﺯ ﺇﱃ ﺗﻮﻟﹼﺪ ﺟﺪﻝ ﻣﻌﺮﰲ‬
‫ﺭﺣﺐ ﺑﲔ ﻣﺘﺼﻮﺭﻳﻦ ﻫﺎﻣﲔ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﺘﺼﻮﺭ ﺍﻟﺸﻤﻮﻝ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺪﻻﱄ ﺍﻟﺬﻱ‬
‫ﻳﻨﻬﺾ ﻭﻳﺴﺘﻌﲔ ﺑﺎ‪‬ﺎﺯ ﻟﺪﻋﻢ ﺁﺭﺍﺋﻪ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻴﺪﺓ*‪ ،‬ﻭﻫﻲ ﺍﻵﺭﺍﺀ ﺍﻟﱵ ﻣﺎ ﻛﺎﻧﺖ‬
‫ﻟﺘﺴﺘﻘﻴﻢ ﲝﺎﻝ ﺇ ﹼﻻ ﺑﻪ‪ ،‬ﻓﻐﺪﺍ ﺭﺩﻓﺎ ﻣﻌﻴﻨﺎ ﻟﺼﺮﻑ ﺩﻻﻟﺔ ﺍﳋﻄﺎﺏ ﻣﻦ ﻣﻌﻨﺎﻩ ﺍﻟﻈﺎﻫﺮ ﺇﱃ ﻣﻌﻨﺎﻩ‬
‫ﺍﻟﺒﺎﻃﻦ ﺍﳌﻘﺮﻭﺀ ﻭﺍﳌﺪﺭﻙ ﻟﻠﻤﺘﻠﻘﻲ‪.‬‬
‫ﻭﺍﳌﺘﺼﻮ‪‬ﺭ ﺍﻟﻈﺎﻫﺮﻱ ﺍﻟﺬﻱ ﻳﺴﻠﺐ ﻏﺎﻟﺒﻴﺔ ﺃﻫﻠﻪ* ﻗﻴﻤﺔ ﺍ‪‬ﺎﺯ ﺍﻟﻘﺮﺍﺋﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴﻌﻲ‬
‫ﺍﳊﺜﻴﺚ ﺇﱃ ﺇﻟﻐﺎﺋﻪ ﻭﻃﺮﺩﻩ ﻣﻦ ﺳﺠﻞ ﺁﻟﻴﺎﺕ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺗﻔﺴﲑ ﺍﻟﻨﺼﻮﺹ ﻭﻣﺴﻠﻜﻬﻢ ﻫﺬﺍ ﻧﺎﺑﻊ‬
‫ﻣﻦ ﺷﻌﻮﺭ ﻭﺇﺣﺴﺎﺱ ﲞﻄﺮ ﺍﳌﺒﺪﺃ‪ ،‬ﻓﻬﻮ ﻣﺘﻜﺄ ﻟﻠﺘﻼﻋﺐ ﺑﺎﳌﻌﺎﱐ‪.‬ﻭﺍﺳﺘﺜﻤﺎﺭﻩ ﻳﻔﻀﻲ ﺇﱃ ﺗﻌﻄﻴﻞ‬
‫ﻣﻌﺎﱐ ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻱ ﺍﻟﻘﺮﺁﻥ ﻭﲞﺎﺻﺔ ﺁﻱ ﺍﻟﻌﻘﻴﺪﺓ ﻛﺎﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪.‬‬
‫ﻓﺎﻟﻨﺺ ﰲ ﻧﻈﺮﻫﻢ ﳚﺐ ﺃﻥ ﳛﻤﻞ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺩﻭﻥ ﲢﺮﻳﻒ‪ ،‬ﻭﺍﻟﺘﺤﺮﻳﻒ ﻣﻦ‬
‫ﻣﻨﻈﻮﺭﻫﻢ ﻫﻮ ﺇﻣﺎ ﺍﻟﻌﺪﻭﻝ ﺑﺎﻟﻠﻔﻆ ﻋﻦ ﺟﻬﺘﻪ ﺇﱃ ﻏﲑﻫﺎ ﺑﺎﻟﺰﻳﺎﺩﺓ ﺃﻭ ﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﺃﻭ ﺗﻐﻴﲑ ﺣﺮﻛﺔ‬
‫ﺍﻹﻋﺮﺍﺏ ﻭﻫﺬﺍ ﻣﺎ ﻳﺴﻤﻰ ﲢﺮﻳﻒ ﺍﻟﻠﻔﻆ – ﺃﻭ ﲢﺮﻳﻒ ﺍﳌﻌﲎ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﺪﻭﻝ ﺑﺎﳌﻌﲎ ﻋﻦ ﺟﻬﺘﻪ‬
‫ﻭﺣﻘﻴﻘﺘﻪ ﻭﺇﻋﻄﺎﺀ ﺍﻟﻠﻔﻆ ﻣﻌﲎ ﻟﻔﻆ ﺁﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﻟﻜﻲ ﺗﺴﺘﻘﻴﻢ ﺩﻋﻮ‪‬ﻢ‬
‫ﲝﻤﻞ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﺍﳌﻮﺍﻓﻖ ﻟﻠﻤﻌﲎ ﺃﻧﻜﺮﻭﺍ ﻭﻗﻮﻉ ﺍ‪‬ﺎﺯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟــــﻜﺮﱘ‬
‫ــــــــــ‬
‫* ﺍ‪‬ﺎﺯ ﻫﻮ ﺳﻼﺡ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ‪ .‬ﻳﻨﻈﺮ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻠﻐﻮﻱ ﰲ ﺍﻟﻔﻜﺮ ﺍﻻﻋﺘﺰﺍﱄ ﻣﻘﺎﺭﺑﺔ ﺗﺄﻭﻳﻠﻴﺔ ﰲ ﻣﺸﻜﻼﺕ‬
‫ﺍﳌﻌﺮﻓﺔ ﳐﺘﺎﺭ ﻟﺰﻋﺮ ‪،‬ﺩﺍﺭ ﺍﻷﺩﻳﺐ ‪،‬ﺍﳉﺰﺍﺋﺮ ‪،‬ﺹ‪* .118‬ﺍﳌﻘﺼﻮﺩ ﺑﺄﻫﻠﻪ‪ :‬ﺍﻟﻈﺎﻫﺮﻳﺔ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻘﺎﺹ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺍﺑﻦ ﺧﻮﻳﺰ ﻣﻦ‬
‫ﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﻣﻨﺬﺭ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺒﻠﻮﻃﻲ‪ ،‬ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻹﺳﻔﺮﺍﻳﻴﲏ ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬

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 ‫ﻭﺍﺳﺘﻨﺪﻭﺍ ﰲ ﺇﻧﻜﺎﺭﻫﻢ ﺇﱃ ﺣﺠﺞ ﻋﺪﻳﺪﺓ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫‪ -1‬ﺃ ﹼﻥ ﺍ‪‬ﺎﺯ ﻛﺬﺏ‪ ،‬ﻭﻫﻮ ﻏﲑ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻣﻨـﺰ‪‬ﻩ ﻋﻦ ﺍﻟﻜﺬﺏ)‪.(1‬‬
‫‪ -2‬ﻭﻛﺬﻟﻚ ﺃﻥ ﺍﳌﺘﻜﹼﻠﻢ ﻻ ﻳﻌﺪﻝ ﺇﱃ ﺍ‪‬ﺎﺯ ﺇ ﹼﻻ ﺇﺫﺍ ﻋﺠﺰ ﻋﻦ ﺍﻟﺘﻌﺒﲑ ﺑﺎﳊﻘﻴﻘﺔ‬
‫ﻭﺍﻟﻌﺠﺰ ﳏﺎﻝ ﻋﻠﻰ ﺍﷲ)‪.(2‬‬
‫‪ -3‬ﺃﻥ ﻣﺼﻄﻠﺢ ﺍﳊﻘﻴﻘﺔ ﻭﺍ‪‬ﺎﺯ ﱂ ﻳﻈﻬﺮ ﺇ ﹼﻻ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﱃ‬
‫ﻭﺃ ﹼﻥ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻓﺴﺮﻭﺍ ﺍﻟﻘﺮﺁﻥ ﻭﺑ‪‬ﻴﻨﻮﺍ ﻣﻌﺎﻧﻴﻪ ﱂ ﻳﺬﻛﺮﻭﺍ ﺃﻥ ﻟﻠﻔﻈﺔ ﺣﻘﻴﻘﺔ‬
‫ﻭﳎﺎﺯﺍ ﻛﺎﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﳎﺎﻫﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﱂ ﻳﻄﺎﻟﻌﻨﺎ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻋﻨﺪ ﺍﻟﻨﺤﻮﻳﲔ‬
‫ﻭﺍﻟﻠﻐﻮﻳﲔ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻛﺎﳋﻠﻴﻞ‪ ،‬ﻭﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﺍﻟﻔﺮﺍﺀ ﻭﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺃ ﹼﻥ ﻣﺼﻄﻠﺢ ﺍ‪‬ﺎﺯ‬
‫ﺣﺎﺩﺙ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﺘﺰﻟﺔ)‪ (3‬ﻭﺍﳉﻬﻤﻴﺔ)‪ (4‬ﻣﻦ ﻃﻮﺍﺋﻒ ﺃﻫﻞ ﺍﻟﻜﻼﻡ)‪.(5‬‬
‫‪ -4‬ﻛﺬﻟﻚ ﺍﻟﺘﺄﻭﻳﻞ ﺃﻣﺮ ﻣﻈﻨﻮﻥ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﰲ ﺻﻔﺎﺕ ﺍﻟﺒﺎﺭﺉ ﺑﺎﻟﻈﻦ ﻏﲑ‬
‫ﺟﺎﺋﺰ‪ ،‬ﻓﺮﲟﺎ ﻳﺆﻭﻟﻮﻥ ﺍﻵﻳﺔ ﻋﻠﻰ ﻏﲑ ﻣﺮﺍﺩ ﺍﻟﺒﺎﺭﺉ ﻓﻴﻘﻌﻮﻥ ﰲ ﺍﻟﺰﻳﻎ )‪.(6‬‬
‫ﻭﺍﻟﺪﺍﺭﺱ ﺍﻟﻠﺴﺎﱐ ﺇﺫﺍ ﺗﺼﻔﺢ ﺍﳌﻜﺘﻮﺏ ﺍﻷﺻﻮﱄ ﺍﻟﺬﻱ ﻳﻨﻬﺾ ‪‬ﺬﺍ ﺍﻟﺮﺃﻱ ﳚﺪ ﻣﺮﺍﺗﻊ‬
‫ﺃﺧﺮﻯ ﺃﻛﺜﺮ ﻧﻀﺎﺭﺓ ﺗﻌﻠﻦ ﺑﺼﺮﻳﺢ ﺍﻟﻌﺒﺎﺭﺓ ﻋﺪﻡ ﺇﳝﺎ‪‬ﺎ ‪‬ﺬﺍ ﺍﳌﺒﺪﺃ ﻣﻦ ﺑﺎﺏ "ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ"‬
‫ﻓﻘﺪ ﺫﻫﺐ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺇﱃ ﺃ ﹼﻥ ﺩﻋﻮﻯ ﺻﺮﻑ ﺍﻟﻠﻔﻆ ﻋﻦ ﻇﺎﻫﺮﻩ ﺇﱃ ﺑﺎﻃﻨﻪ ﻻ ﺗﺘـﻢ ﺇ ﹼﻻ‬
‫ــــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﺗﻠﺨﻴﺺ ﺍﻟﺒﻴﺎﻥ ﰲ ﻣﻌﺠﺰﺍﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺸﺮﻳﻒ ﺍﻟﺮﺿﻲ‪ ،‬ﺗﺢ‪ :‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻐﲏ ﺣﺴﻦ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﺅﻩ‪ ،1955 ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.55‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.55‬‬
‫)‪ (3‬ﺍﳌﻌﺘﺰﻟﺔ »ﲰﻮﺍ ﺑﺬﻟﻚ ﺑﺴﺒﺐ ﺍﻋﺘﺰﺍﳍﻢ ﻗﻮﻝ ﺍﻷﻣﺔ ﰲ ﺩﻋﻮﺍﻫﻢ ﺃﻥ ﺍﻟﻔﺎﺳﻖ ﻣﻦ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻻ ﻣﺆﻣﻦ ﻭﻻ ﻛﺎﻓﺮ‪ ...‬ﺍﻋﺘﺰﺍﻝ‬
‫ﻭﺍﺻﻞ ﺑﻦ ﻋﻄﺎﺀ ﻭﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ﺣﻠﻘﺔ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ« ﰲ ﺍﳌﺼﻄﻠﺢ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﺍﺛﺔ‪،‬‬
‫ﻁ‪ ،1990 ،1‬ﻟﺒﻨﺎﻥ‪ ،‬ﺹ‪.153‬‬
‫)‪ (4‬ﺍﳉﻬﻤﻴﺔ‪» :‬ﻓﺮﻗﺔ ﻣﻦ ﺍﳉﱪﻳﺔ‪ ،‬ﻭﻫﻲ ﺍﳉﱪﻳﺔ ﺍﳋﺎﻟﺼﺔ‪ ،‬ﺃﺻﺤﺎﺏ ﺟﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ «‪ ،‬ﰲ ﺍﳌﺼﻄﻠﺢ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ ‪.126‬‬
‫)‪ (5‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻱ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ .96-87/7 ،‬ﻭﻳﻨﻈﺮ ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ‪ ،‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﺹ‪.231‬‬
‫)‪ (6‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﺍﻟﺸﻬﺮﺳﺘﺎﱐ‪ ،‬ﺗﻘﺪﱘ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﳏﻤﺪ ﺍﻟﻌﻴﺪ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﻣﺼﺮﻳﺔ‪ ،‬ﻁ‪ ،1977 ،1‬ﺹ‪.107-106‬‬

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 ‫ﺑﺘﺤﻘﻖ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ‪:‬‬
‫‪ -‬ﺍﻷﻭ‪‬ﻝ‪ :‬ﺑﻴﺎﻥ ﺍﻣﺘﻨﺎﻉ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫‪ -‬ﺍﻟﺜﺎﱐ‪ :‬ﺑﻴﺎﻥ ﺻﻼﺣﻴﺔ ﺍﻟﻠﻔﻆ ﻟﺬﻟﻚ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻋ‪‬ﻴﻨﻪ‪ ،‬ﻭﺇ ﹼﻻ ﻛﺎﻥ ﻣﻔﺘﺮﻳﹰﺎ ﻋﻠﻰ‬
‫ﺍﻟﻠﻐﺔ‪.‬‬ ‫‪..‬‬
‫‪ -‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﺑﻴﺎﻥ ﺗﻌﻴﲔ ﺫﻟﻚ ﺍ‪‬ﻤﻞ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻋﺪﺓ ﳎﺎﺯﺍﺕ‪.‬‬
‫‪ -‬ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﳉﻮﺍﺯ ﻋﻦ ﺍﻟﺪﻟﻴﻞ ﺍﳌﻮﺟﺐ ﻹﺭﺍﺩﺓ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺲ ﻗ ‪‬ﺮﺭ ﺍﻵﰐ‪» :‬ﻓﻤﻦ ﱂ ﻳﻘﻢ ‪‬ﺬﻩ ﺍﻷﺭﺑﻌﺔ ﻛﺎﻧﺖ ﺩﻋﻮﺍﻩ‬
‫ﺻﺮﻑ ﺍﻟﻠﻔﻆ ﻋﻦ ﻇﺎﻫﺮﻩ ﺩﻋﻮﻯ ﺑﺎﻃﻠﺔ‪ ،‬ﻭﺇﻥ ﺍ ‪‬ﺩﻋﻰ ﳎﺮﺩ ﺻﺮﻑ ﺍﻟﻠﻔﻆ ﻋﻦ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﱂ‬
‫ﻳﻌ‪‬ﻴﻦ ﻟﻪ ﳎﻤﻼ ﻟﺰﻣﻪ ﺃﻣﺮﺍﻥ‪ ،‬ﺃﺣﺪﳘﺎ ﺑﻴﺎﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺪ‪‬ﺍﻝ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻉ ﺇﺭﺍﺩﺓ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺍﻟﺜﺎﱐ‬
‫ﺟﻮﺍﺑﻪ ﻋﻠﻰ ﺍﳌﻌﺎﺭﺽ«)‪.(1‬‬
‫ﻓﻘﺪ ﺃﻓﻀﻰ ﺍﻟﻨﻈﺮ ﺑﺎﺑﻦ ﻗ‪‬ﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﺳﻠﻮﺏ ﺍﳊﺠﺎﺟﻲ ﺇﱃ‬
‫ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﺍﻟﺘﻨﻈﲑ ﺍﻟﺬﻱ ﺃﺑﺪﺍﻩ ﺍﳌﺜﺒﺘﻮﻥ ﺑﺘﻘﺮﻳﺮﻩ ﺃ ﹼﻥ ﺍﻻﻧﺰﻳﺎﺡ ﻭﺍﻟﻌﺪﻭﻝ ﻻ ﻳﺘﻢ ﺇ ﹼﻻ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺍﻣﺘﻨﺎﻉ ﺍﻟﺪﻻﻟﺔ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻗﺎﺑﻠﻴﺔ ﺍﻟﺪﺍﻝ ﻟﺬﻟﻚ ﺍﳌﺪﻟﻮﻝ ﺍﳌﻌ‪‬ﻴﻦ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺗﻮﺿﻴﺢ ﺩﻻﻟﺔ‬
‫ﺍﻟﻐﻤﻮﺽ ﰲ ﺣﺎﻟﺔ ﺗﻌﺪﺩ ﺍ‪‬ﺎﺯﺍﺕ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻓﻬﻮ ﻻ ﳚﺪ ﺃﻱ ﻣﺴ ‪‬ﻮﻍ ﻋﻘﻠﻲ ﺃﻭ ﺷﺮﻋﻲ ﺃﻭ ﻟﻐﻮﻱ ﻟﺘﻘﺴﻴﻢ ﺍﻟﺪﻻﻟﺔ ﺇﱃ ﺣﻘﻴﻘﺔ‬
‫ﻭﳎﺎﺯ‪ ،‬ﻭﻣﻦ ﰒﹼ ﻓﻬﻮ ﻳﺘﺒﲎ ﻓﻜﺮﺓ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﻮﺍﺣﺪ ﻟﻼﺳﺘﻌﻤﺎﻝ ﺍﻟﺪﻻﱄ‪ ،‬ﻭﻣ ‪‬ﱪﺭﻩ ﺃ ﹼﻥ »ﺍﻟﻌﻘﻞ ﻻ‬
‫ﻣﺪﺧﻞ ﻟﻪ ﰲ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﻣﻌﻨﺎﻩ‪ -‬ﻭﻟﻴﺴﺖ ﻛﺪﻻﻟﺔ ﺍﻻﻧﻜﺴﺎﺭ ﻋﻠﻰ ﺍﻟﻜﺴﺮ ﻭﺍﻻﻧﻔﻌﺎﻝ‬
‫ﻋﻠﻰ ﺍﻟﻔﻌﻞ‪ -‬ﻟﻮ ﻛﺎﻧﺖ ﻋﻘﻠﻴﺔ ﳌﺎ ﺍﺧﺘﻠﻔﺖ ﺑﺎﺧﺘﻼﻑ ﺍﻷﻣﻢ‪ ،‬ﻭﳌﺎ ﺟﻬﻞ ﺃﺣﺪ ﻣﻌﲎ ﻟﻔــﻆ‬
‫ﻭﺍﻟﺸﺮﻉ ﱂ ﻳﺮﺩ ‪‬ﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻭﻻ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﻭﻻ ﺃﺷﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ ﱂ ﻳﺼﺮﺡ ﺃﺣﺪ ﻣﻨﻬﻢ‬
‫ــــــــــ‬
‫)‪ (1‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪.373/4 ،‬‬

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‫ﺴﻤﺖ ﻟﻐﺎ‪‬ﺎ ﺇﱃ ﺣﻘﻴﻘﺔ ﻭﳎﺎﺯ‪ ،‬ﻭﻻ ﻭﺟﺪ ﰲ ﻛﻼﻡ ﻣﻦ ﻧﻘﻞ ﻟﻐﺘﻬﻢ ﻋﻨﻬﻢ‬ ‫ﺑﺄﻥ ﺍﻟﻌﺮﺏ ﻗ ‪‬‬
‫ﻣﺸﺎﻓﻬﺔ ﻭﻻ ﺑﻮﺍﺳﻄﺔ ﺫﻟﻚ«)‪.(1‬‬
‫ﻭﻣﺜﻠﻤﺎ ﻋﲎ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﲝﻤﻞ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺩﻻﻟﺘﻪ ﺍﳊﻘﻴﻘﻴﺔ ﺑﺈﻧﻜﺎﺭ ﺍ‪‬ﺎﺯ ﺃﻟﻔﻴﻨﺎ‬
‫ﺑﻌﻀﺎ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﺍﶈﺪﺛﲔ ﻳﻔﻴﺪ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ ﺍﻹﺟﺮﺍﺋﻲ‪ ،‬ﻭﻳﺰﻳﺪ ﻋﻠﻴﻪ ﺭﺩﻓﹰﺎ ﺁﺧﺮ‬
‫ﻳﺘﺠﻠﻰ ﰲ ﺍﳌﻨﻄﻖ ﺍﻷﺭﺳﻄﻲ ﻟﻴﻨﺘﺼﺮ ﻟﻠﻤﺴﻠﻤﺔ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﲣﺎﺫ ﺍﻟﻘﻴﺎﺳﻲ ﺍﳊﻤﻠﻲ)‪ (2‬ﺁﻟﻴﺔ‬
‫)‪(3‬‬
‫ﺗﺪﻟﻴﻠﻴﺔ ﻭﻣﻄﻴﺔ ﻟﻴﱪﻫﻦ ﻣﻦ ﺧﻼﳍﺎ ﻋﻠﻰ ﺍﻟﻘﻀﻴﺔ ﺍﳌﺰﻣﻊ ﺇﺛﺒﺎ‪‬ﺎ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪:‬‬
‫‪ -‬ﺍﳌﻘﺪﻣﺔ ﺍﻟﺼﻐﺮﻯ‪ ،‬ﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﳚﻮﺯ ﻧﻔﻴﻪ‪.‬‬
‫‪ -‬ﺍﳌﻘﺪﻣﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﻛﻞ ﳎﺎﺯ ﻻ ﳚﻮﺯ ﻧﻔﻴﻪ‪.‬‬
‫‪ -‬ﺍﻟﻨﺘﻴﺠﺔ‪ :‬ﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﲟﺠﺎﺯ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺳﺎﻟﺒﺔ ﻛﻠﻴﺔ‪ ،‬ﻭﻣﻘﺪﻣﺘﺎ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺻﺤﻴﺤﺘﺎﻥ‪ ،‬ﳚﻮﺯ ﺍﻻﺣﺘﺠﺎﺝ ‪‬ﻤﺎ‬
‫ﻣﺜﻠﻤﺎ ﻫﻮ ﻣﺸﺎﻉ ﺑﲔ ﺍﳌﻨﻄﻘﻴﲔ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫‪ -‬ﺍﳌﻘﺪﻣﺔ ﺍﻟﺼﻐﺮﻯ‪ :‬ﺍ‪‬ﺎﺯ ﺟﺎﺋﺰ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ -‬ﺍﳌﻘﺪﻣﺔ ﺍﻟﻜﱪﻯ‪ :‬ﻭﻛﻞ ﻣﺎ ﺟﺎﺯ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺟﺎﺯ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫‪ -‬ﺍﻟﻨﺘﻴﺠﺔ‪ :‬ﺍ‪‬ﺎﺯ ﺟﺎﺋﺰ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ــــــــــ‬
‫)‪ (1‬ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ‪ ،‬ﺍﺑﻦ ﻗﻴﻢ ﳉﻮﺯﻳﺔ‪ ،‬ﺹ‪.242-241‬‬
‫)‪ (2‬ﺍﻟﻘﻴﺎﺱ ﺍﻻﻗﺘﺮﺍﱐ ﺍﳊﻤﻠﻲ‪ :‬ﻫﻮ ﻗﻴﺎﺱ ﻳﺘﺄﻟﻒ ﻣﻦ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪ ،‬ﻣﻦ ﻣﻘﺪﻣﺘﲔ )ﻗﻀﻴﺘﲔ( ﲪﻠﻴﺘﲔ ﻭﻧﺘﻴﺠﺔ ﺗﻠﺰﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ‬
‫ﻋﻨﻬﻤﺎ ‪ ،‬ﻭﻗﺪ ﲰﻲ ﺑﺬﻟﻚ ﻻﻗﺘﺮﺍﻥ ﺍﳊﺪﻭﺩ ﻓﻴﻪ ﺑﻼ ﺍﺳﺘﺜﻨﺎﺀ ﻭﻣﺜﺎﻟﻪ ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ ﻗﻮﻟﻨﺎ‪ :‬ﻛﻞ ﺟﺴﻢ ﻣﺆﻟﻒ‪ ،‬ﻭﻛﻞ ﻣﺆﻟﻒ‬
‫ﳏﺪﺙ‪ ،‬ﻓﻴﻠﺰﻡ ﻣﻨﻪ ﺃﻥ ﻛﻞ ﺟﺴﻢ ﳏﺪﺙ‪ ،‬ﻓﻬﺬﺍ ﻗﻴﺎﺱ ﻣﺮﻛﺐ ﻣﻦ ﻣﻘﺪﻣﺘﲔ ﻭﻧﺘﻴﺠﺔ‪ -‬ﻳﻨﻈﺮ ﻣﻌﻴﺎﺭ ﺍﻟﻌﻠﻢ ﰲ ﻓﻦ ﺍﳌﻨﻄﻖ‪ ،‬ﺃﺑﻮ‬
‫ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺹ‪ ،98‬ﻭﻳﻨﻈﺮ ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻣﻬﺪﻱ ﻓﻀﻞ ﺍﷲ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﻁ‪ 3‬ﺳﻨﺔ ‪ ،1985‬ﺑﲑﻭﺕ‪/‬‬
‫ﺹ‪.169‬‬
‫)‪ (3‬ﻳﻨﻈﺮ ﻣﻨﻊ ﺟﻮﺍﺯ ﺍ‪‬ﺎﺯ ﰲ ﺍﳌﱰﻝ ﻟﻠﺘﻌﺒﺪ ﻭﺍﻹﻋﺠﺎﺯ‪ ،‬ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﺣﻘـ‪ :‬ﺳﺎﺣﻲ ﺑﻦ ﺍﻟﻌﺮﻣﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1993‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.39‬‬

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‫ﻳﺮﻯ ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ ﺃﻧﻪ ﻟﻮ ﹼﰎ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺼﺪﻕ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺼﻐﺮﻯ ﺗﺴﻠﻴﻤﺎ ﺟﺪﻟﻴﺎ‬
‫ﻓﺈﻥ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺎﳌﻘﺪﻣﺔ ﺍﻟﻜﱪﻯ ﻏﲑ ﻭﺍﺭﺩ ﻭﻻ ﻣﺘﺤﻘﻖ‪ ،‬ﻓﻌﺒﺎﺭﺓ ﻛﻞ ﺟﺎﺋﺰ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺟﺎﺋﺰ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻳﻘﺎﻝ ﺑﻨﻘﻴﻀﻬﺎ؛ ﻷ ﹼﻥ ﺍﳌﺘﺪﺍﻭﻝ ﻋﻨﺪ ﺃﻫﻞ ﺍﳌﻨﻄﻖ ﺃ ﹼﻥ ﻧﻘﻴﺾ ﺍﻟﻜﻠﻴﺔ ﺍﳌﻮﺟﺒﺔ)‪ (1‬ﻫﻮ‬
‫ﺍﳉﺰﺋﻴﺔ ﺍﻟﺴﺎﻟﺒﺔ)‪.(2‬‬
‫ﻭﻣﻦ ﹼﰒ ﻓﺈﻥ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺍﳌﻮﺟﺒﺔ ﺍﻟﻜﻠﻴﺔ‪ -‬ﺍﻟﱵ ﺩﺍﺭ ﺣﻮﳍﺎ ﺍﻟﱰﺍﻉ ﻣﻨﺘﻘﻀﺔ ﺑﺼﺪﻕ‬
‫ﻧﻘﻴﻀﻬﺎ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺟﺰﺋﻴﺔ ﺳﺎﻟﺒﺔ؛ ﺃﻱ ﺑﻌﺾ ﻣﺎ ﳚﻮﺯ ﰲ ﺍﻟﻠﻐﺔ ﻟﻴﺲ ﲜﺎﺋﺰ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﻠﻴﻪ‬
‫ﺇﺫﺍ ﲢﻘﻖ ﺻﺪﻕ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺔ ﺍﻟﺴﺎﻟﺒﺔ‪ ،‬ﲢﻘﻖ ﻧﻔﻲ ﺍﻟﻜﻠﻴﺔ ﺍﳌﻮﺟﺒﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻗﻮﻟﻪ‪ :‬ﻛﻞ ﺟﺎﺋﺰ‬
‫ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺟﺎﺋﺰ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺻﺪﻕ ﺍﳉﺰﺋﻴﺔ ﺍﻟﺴﺎﻟﺒﺔ ﻛﺜﺮﺓ ﻭﻗﻮﻉ ﺍﻷﺷﻴﺎﺀ‬
‫ﺍﳌﺴﺘﺤﺴﻨﺔ ﻋﻨﺪ ﺍﻟﺒﻴﺎﻧﻴﲔ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﺴ ‪‬ﻤﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻼﻏﺔ ﺍﻟﺮﺟﻮﻉ)‪ ،(3‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻝ‬
‫)‪(4‬‬
‫ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ‪:‬‬
‫ﺡ ﻭﺍﻟ ‪‬ﺪ ‪‬ﱘ‪.‬‬
‫ﺑﻠﻰ ﻭﻏﻴ‪‬ﺮﻫﺎ ﺍﻷﺭﻭﺍ ‪‬‬ ‫ﻒ ﺑﺎﻟﺪ‪‬ﻳﺎﺭ ﺍﻟﱵ ﻟﹶـ ‪‬ﻢ ﻳ‪‬ﻌﻔﹸﻬﺎ ﺍﻟ ‪‬ﻘ ‪‬ﺪ ‪‬ﻡ‬
‫‪‬ﻗ ‪‬‬
‫ﻓﻘﻮﻟﻪ‪ :‬ﺑﻠﻰ ﻭﻏﻴ‪‬ﺮﻫﺎ‪ ...‬ﺇﱁ ﻋﻨﺪﻫﻢ ﻳﻨﻘﺾ ﺑﻪ ﻗﻮﻟﻪ )ﱂ ﻳﻌﻔﻬﺎ ﺍﻟﻘﺪﻡ( ﺇﻇﻬﺎﺭﹰﺍ‪،‬ﺑﺄﻧﻪ ﻗﺎﻝ ﺍﻟﻜﻼﻡ‬
‫ﺍﻷﻭ‪‬ﻝ ﻣﻦ ﻏﲑ ﺷﻌﻮﺭ‪ ،‬ﰒ ﺗﺎﺏ ﺇﻟﻴﻪ ﻋﻘﻠﻪ‪ ،‬ﻓﺮﺟﻊ ﺇﱃ ﺍﳊﻖ‪ ،‬ﻭﻫﺬﺍ ﺑﻠﻴﻎ ﺟﺪﺍ ﰲ ﺇﻇﻬﺎﺭ ﺍﳊﺐ‬
‫ﻭﺍﻟﺘﺎﺛﺮ ﻋﻨﺪ ﺭﺅﻳﺔ ﺩﺍﺭ ﺍﳊﺒﻴﺐ‪ ،‬ﻭﻻ ﺷﻚ ﺃ ﹼﻥ ﻣﺜﻞ ﻫﺬﺍ ﻻ ﳚﻮﺯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻣﺜﻠﻪ‬
‫)‪(3‬‬
‫ﺃﻳﻀﹰﺎ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬

‫ﻚ ﻗﻠﻴ ﹸﻞ‬
‫ﺲ ﻣ‪‬ﻨ ‪‬‬
‫ﻼ ﻟﻴ ‪‬‬
‫ﻚ ﻭ ﹶﻛ ﱠ‬
‫ﺇﹺﻟ‪‬ﻴ ‪‬‬ ‫ﻼ ‪‬ﻧ ﹾﻈ ‪‬ﺮ ﹲﺓ ﹺﺇ ﹾﻥ ‪‬ﻧ ﹶﻈ ‪‬ﺮ‪‬ﺗﻬ‪‬ﺎ‬
‫ﺲ ﻗﹶﻠﻴ ﹰ‬
‫ﹶﺃﹶﻟ‪‬ﻴ ‪‬‬

‫ـــــــــ‬
‫)‪ (1‬ﺍﻟﻜﻠﻴﺔ ﺍﳌﻮﺟﺒﺔ‪ :‬ﻫﻲ ﺍﻟﱵ ﲢﻜﻢ ﺑﺜﺒﻮﺕ ﺻﻔﺔ ﳉﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﻣﻨﻊ ﺟﻮﺍﺯ ﺍ‪‬ﺎﺯ‪ ،‬ﺹ‪.39‬‬
‫)‪ (3‬ﺍﻟﺮﺟﻮﻉ‪» :‬ﻫﻮ ﺍﻟﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ ﺑﺎﻟﻨﻘﺾ ﻟﻨﻜﺜﻪ« ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺍﳋﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺷﺮﺡ ﻭﺗﻌﻠﻴﻖ‬
‫ﻭﺗﻨﻘﻴﺢ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻔﺎﺟﻲ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﻁ‪ ،3‬ﺑﲑﻭﺕ‪.37/6 ،‬‬
‫)‪ (4‬ﺷﻌﺮ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ ‪،‬ﲢـ‪:‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﻗﺒﺎﻭﺓ ‪،‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻷﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ ‪،‬ﻁ‪، 1980، 3‬ﺹ‪.100‬‬
‫)‪ (5‬ﺍﻟﺒﻴﺖ ﻟﻴﺰﻳﺪ ﺑﻦ ﺍﻟﻄﺜﺮﻳﺔ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.37/6 ،‬‬

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 ‫ﺃﺛﺒﺖ ﺍﻟﻘﻠﺔ ﻭﻧﻔﺎﻫﺎ ﺇﻳﺬﺍﻧﺎ ﺑﺄ ﹼﻥ ﺇﺛﺒﺎﺗﻪ ﳍﺎ ﺃﻭ‪‬ﻻ ﻗﺎﻟﻪ ﻣﻦ ﻏﲑ ﺷﻌﻮﺭ ﳌﺎ ﺧﺎﻣﺮﻩ ﻣﻦ ﺍﳊﺐ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﳌﻘﺘﻀﺐ ﻟﻈﺎﻫﺮﺓ ﺍ‪‬ﺎﺯ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻧﻠﻤﺢ ﺭﺃﻳﺎ‬
‫ﺣﺠﺎﺟﻴﹰﺎ ﺁﺧﺮ ﺍﻫﺘﺪﻯ ﻓﻴﻪ ﺃﺻﺤﺎﺑﻪ ﺇﱃ ﻗﺮﺍﺭ ﺗﻮﻓﻴﻘﻲ ﻣﻔﺎﺩﻩ ﺃ ﹼﻥ »ﺍ‪‬ﺎﺯ ﺍﺳﻢ ﻣﺸﺘﺮﻙ‪ ،‬ﻗﺪ‬
‫ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻣﻨـ ‪‬ﺰﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻌﻠﻪ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﻣـﻦ‬
‫ﺃﻧﻜﺮ ﺍﺷﺘﻤﺎﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍ‪‬ﺎﺯ‪ ،‬ﻭﻗﺪ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﲡﻮ‪‬ﺯ ﺑﻪ ﻋﻦ ﻣﻮﺿﻮﻋﻪ ﻭﺫﻟﻚ‬
‫ﻻ ﻳﻨﻜﺮ ﰲ ﺍﻟﻘﺮﺁﻥ«)‪.(1‬‬
‫ﻳﺮﺷﺪﻧﺎ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﺍﻟﻔﻜﺮﻱ ﺇﱃ ﺃﻥ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺼﻮﺹ ﺍ‪‬ﺎﺯﻳﺔ ﻭﺗﻔﻜﻴﻚ ﺷﻔﺮ‪‬ﺎ‬
‫ﺷﻲﺀ ﻳﻨﻤﺎﺯ ﺑﻄﺒﻴﻌﺔ ﺍﻹﺳﻘﺎﻁ ﺫﺍﺗﻪ‪ ،‬ﻓﻬﻮ ﻳﺄﺧﺬ ﺣﻜﻤﻪ ﻭﻣﻨﺤﺎﻩ‪ ،‬ﻓﺘﻌﻠﻴﻖ ﺍ‪‬ﺎﺯ ﺑﺸﻲﺀ ﺑﺎﻃﻞ‬
‫ﻳﻔﻀﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺇﱃ ﻧﺘﻴﺠﺔ ﺑﺎﻃﻠﺔ‪ ،‬ﻟﺬﻟﻚ ﳒﺪ ﺃﺑﺎ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻳﺆﻛﺪ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﻘﺮﻳﻨﺔ‬
‫ﻷ ﹼﻥ ﻓﻴﻬﺎ ﻳﻨﺼﺮﻑ ﺍﻟﺬﻫﻦ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﺒﺎﻃﻦ‪» ،‬ﻓﻜﻞ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﻋﺒﺎﺭﺓ‬
‫ﻣﻮﺿﻮﻋﺔ ﰲ ﺍﻟﻠﻐﺔ ﺗﺘﻌﲔ ﻓﻴﻪ ﺍﻟﻘﺮﺍﺋﻦ«)‪.(2‬‬
‫ﻭﻋﻠﻴﻪ ﻓﺈ ﹼﻥ ﻓﻬﻢ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳋﻄﺎﺏ ﺃﻣﺮ ﺭﻫﲔ ﻭﻣﺮﺗﺒﻂ ﺑﺎﻟﻘﺮﻳﻨﺔ ﺫﺍ‪‬ﺎ ﺍﻟﱵ ﳍﺎ ﺩﻭﺭ‬
‫ﻓﺎﻋﻞ ﰲ ﺇﻳﻀﺎﺡ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻨﺺ‪ ،‬ﻳﻘﻮﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪»:‬ﺇﻧ‪‬ﻪ ﺇﻥ ﻛﺎﻥ‬
‫ﺍﻟﻨﺺ ﻻ ﳛﺘﻤﻞ‪ ،‬ﻛﻔﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺇﻥ ﺗﻄﺮﻕ ﺇﻟﻴﻪ ﺍﻻﺣﺘﻤﺎﻝ ﻓﻼ ﻳﻌﺮﻑ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺣﻘﻴﻘﺔ‬
‫ﺇ ﹼﻻ ﺑﺎﻧﻀﻤﺎﻡ ﻗﺮﻳﻨﺔ ﺇﱃ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﻟﻘﺮﻳﻨﺔ ﺇﻣﺎ ﻟﻔﻆ ﻣﻜﺸﻮﻑ ‪ ...‬ﻭﺇﻣﺎ ﻗﺮﺍﺋﻦ ﺃﺣﻮﺍﻝ ﻣﻦ‬
‫ﺇﺷﺎﺭﺍﺕ ﻭﺭﻣﻮﺯ ﻭﺣﺮﻛﺎﺕ ﻭﺳﻮﺍﺑﻖ ﻭﻟﻮﺍﺣﻖ ﻻ ﺗﺪﺧﻞ ﲢﺖ ﺍﳊﺼﺮ ﻭﺍﻟﺘﺨﻤﲔ‪ ،‬ﳜﺘﺺ‬
‫ﺑﺬﻛﺮﻫﺎ ﺍﳌﺸﺎﻫﺪ ﳍﺎ‪ ...‬ﺃﻭ ﻣﻊ ﻗﺮﺍﺋﻦ ﻣﻦ ﺫﻟﻚ ﺍﳉﻨﺲ ﺃﻭ ﻣﻦ ﺟﻨﺲ ﺁﺧﺮ ﺣﱴ ﻳﺘﻮﺟﺐ‬
‫ﻋﻠﻤﺎ ﺿﺮﻭﺭﻳﹰﺎ ﺑﻔﻬﻢ ﺍﳌﺮﺍﺩ ﺃﻭ ﺗﻮﺟﺐ ﻇﻨﹰﺎ«)‪.(3‬‬
‫ـــــــــ‬
‫)‪ (1‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.105/1 ،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.340-339/1 ،‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.340-339/1 ،‬‬

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‫ﻓﺎﳉﺎﻋﻞ ﻣﻦ ﻣﻴﻞ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﲢﺪﻳﺪ ﺧﺼﺎﺋﺺ ﺍﻟﺪﻻﻟﺔ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻠﻔﻈﻴﺔ‪-‬‬
‫ﺍﻟﱵ ﻋﺒ‪‬ﺮ ﻋﻨﻬﺎ ﺑﻔﻬﻢ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳋﻄﺎﺏ‪ -‬ﻫﻮ ﺇﺩﺭﺍﻙ ﺍﻟﺪﻻﻟﺔ ﻭﻓﻬﻢ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻧﺘﻈﺎﻡ‬
‫ﻋﻼﻣﺎﺕ ﻣﻌﻴﻨﺔ ﰲ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻓﻬﻮ ﻳﻨﻄﻠﻖ ﻣﻦ ﺣﻘﻴﻘﺔ ﻗﺎﺭﺓ ﻭﺛﺎﺑﺘﺔ ﻣﺆﺩﺍﻫﺎ »ﺃ ﹼﻥ ﺍﳋﻄﺎﺏ‬
‫ﺿﺮﺑﺎﻥ‪ :‬ﻧﺺ ﻭﺍﺿﺢ ﺃﻭ ﺍﺣﺘﻤﺎﻝ ﺭﺍﺟﺢ‪ ،‬ﻓﺎﻟﻨﺺ ﻛﺎﻑ ﺫﺍﺗﻪ‪ ،‬ﺩﺍﻟﻪ ﻭﻣﺪﻟﻮﻟـــﻪ ﻭﺍﺿﺤﺎﻥ‬
‫ﻭﻣﺮﺟﻌﻴﺘﻪ ﺍﻹﺣﺎﻟﻴﺔ ﻣﻌﻠﻮﻣﺔ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺩﻟﻴﻞ ﺁﺧﺮ ﺧﺎﺭﺝ ﻋﻦ ﺑﻨﻴﺔ ﺍﻟﻌﻼﻣﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﺣﺘﻤﺎ ﹰﻻ ﻓﺎﳌﺮﺍﺩ ﻣﻨﻪ ﻻ ﳝﻜﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺇ ﹼﻻ ﺑﻘﺮﻳﻨﺔ ﻣﺼﺎﺣﺒﺔ ﺗﻐﺘﺪﻱ ﺭﺩﻓﹰﺎ ﻣﻌﻴﻨﹰﺎ ﻋﻠﻰ‬
‫ﺗﺮﺟﻴﺢ ﺍﻟﺪﻻﻟﺔ ﺍﳌﻘﺼﻮﺩﺓ«)‪.(1‬‬
‫ﺍﻧﻄﻼﻗﺎ ﳑﺎ ﺳﻠﻒ ﺫﻛﺮﻩ ﳝﻜﻦ ﺃﻥ ﳔﻠﺺ ﺇﱃ‪:‬‬
‫‪ .1‬ﺃ ﹼﻥ ﺍﻟﺬﻳﻦ ﻧﻔﻮﺍ ﺍ‪‬ﺎﺯ ﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﻫﺪﻓﻬﻢ ﻫﺪﻡ ﺍﻟﻌﻤﺎﺩ ﺍﻟﺬﻱ ﻳﺮﺗﻜﺰ ﻋﻠﻴﻪ ﺃﻫﻞ‬
‫ﺍﻟﻜﻼﻡ ﰲ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ ﲟﺎ ﻻ ﻳﻮﺍﻓﻖ ﻭﻳﺴﺎﻳﺮ ﻣﻨﺤﺎﻫﻢ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﻣﺴﺘﻨﺪﻫﻢ ﰲ ﺍﻹﻟﻐﺎﺀ‬
‫ﻭﺍﻹﻗﺼﺎﺀ ﻗﺎﻋﺪﺓ ﻫﺎﻣﺔ ﰲ ﺍﻟﺘﺒﺤ‪‬ﺚ ﺍﻷﺻﻮﱄ ﺗﺴﻤﻰ "ﺑﺎﺏ ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ"‪.‬‬
‫‪ .2‬ﺃ ﹼﻥ ﲝﺚ ﺍﻷﺻﻮﻟﻴﲔ ﻟﻠﻤﺠﺎﺯ ﻻ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳉﻮﺍﻧﺐ ﺍﳉﻤﺎﻟﻴﺔ‬
‫ﻭﺍﻟﺘﺸﻜﻴﻠﻴﺔ ﻟﻠﻨﺺ‪ ،‬ﻓﺈ ﹼﻥ ﺫﻟﻚ ﻣﺎ ﻳﺒﻐﻴﻪ ﺍﻟﺒﻼﻏﻴﻮﻥ‪ ،‬ﻭﻟﻜﻦ ﻣﺮﺍﺩﻫﻢ ﻳﻜﻤﻦ ﰲ ﺇﺑﺮﺍﺯ ﺍﻟﺪﻻﻻﺕ‬
‫ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪.‬‬

‫ـــــــــ‬
‫)‪ (1‬ﺍﻟﻌﻼﻣﺔ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻠﺴﺎﱐ ﺍﻟﻌﺮﰊ‪ ،‬ﺃﲪﺪ ﺣﺴﺎﱐ‪ ،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ‪ ،‬ﳐﻄﻮﻁ‪ ،‬ﻣﻌﻬﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‪ ،‬ﺟﺎﻣﻌﺔ ﻭﻫﺮﺍﻥ‪،‬‬
‫ﺹ ‪.277‬‬

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 ‫ﺍﻟﺘﻌﺪ‪‬ﺩ ﺍﻟﺪﻻﱄ‪:‬‬
‫ﺗﺘﻌﺪﺩ ﺃﺷﻜﺎﻝ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﻼﻣﺔ ﻭﺍﳌﻌﲎ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻗﺪ ﺃﺷﺮﻧﺎ ﻓﻴﻤﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﺁﻧﻔﺎ‬
‫ﺇﱃ ﺑﻌﺾ ﺻﻮﺭ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﻛﻤﺎ ﹼﰎ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻋﻼﻗﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺑﻌﻼﻣﺎﺕ ﺃﺧﺮﻯ‬
‫ﺩﺍﺧﻞ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﻳﻌﻨﻴﻨﺎ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﲨﻠﺔ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﱵ ﻳﻐﺮﻑ ﻣﻨﻬﺎ ﺍﳌﺘﻜﻠﻢ‬
‫ﺃﺛﻨﺎﺀ ﺗﻮﺻﻴﻒ ﻭﺗﻮﺻﻴﻞ ﺧﻄﺎﺑﻪ ﻟﻠﻤﺨﺎﻃﺐ‪ ،‬ﻓﻨﺬﻛﺮ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺮﺍﺩﻑ‪ ،‬ﻭﺍﳌﺸﺘﺮﻙ ﻭﺍﳌﺘﺒﺎﻳﻦ‬
‫ﻼ ﻳﻌﺮﺿﻮﻥ ﻓﻴﻪ ﺣﻘﺎﺋﻘﻬﺎ ﻭﺍﺧﺘﻼﻑ‬ ‫ﻓﻘﺪ ﺧﺼﺺ ﳍﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﰲ ﻣﺼﻨﻔﺎ‪‬ﻢ ﺳﻔﺮﹰﺍ ﻛﺎﻣ ﹰ‬
‫ﻕ ﻟﻴﺲ ﺑﻐﺮﻳﺐ ﻋﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻔﻦ‬ ‫ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺣﻮﳍﺎ ﲟﺎ ﻳﻨﺒﺊ ﻋﻦ ﻭﻋﻲ ﻭﺣﺲ ﻋﻠﻤﻲ ﺭﺍ ﹴ‬
‫ﻣﺎ ﺩﺍﻡ ﺃﻥ ﻣﻨﻬﺠﻬﻢ ﻣﺸﺮﻭﻉ ﻋﻈﻴﻢ ﻭ ﻣﺘﻜﺎﻣﻞ‪.‬‬
‫ﺍﻟﺘﺮﺍﺩﻑ‪Synonymie :‬‬
‫‪-1‬‬
‫ﻋﺮ‪‬ﻑ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﺮﺍﺩﻓﺔ ﻋﻦ ﻃﺮﻳﻖ ﺇﺧﺮﺍﺝ ﺍﶈﺘﺮﺯﺍﺕ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺍﻷﻟﻔﺎﻅ‬
‫ﺍﳌﺘﺮﺍﺩﻓﺔ‪ » :‬ﻫﻲ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻔﺮﺩﺓ ﺍﻟﺪ‪‬ﺍﻟﺔ ﻋﻠﻰ ﻣﺴ ‪‬ﻤﻰ ﻭﺍﺣﺪ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﻭﺍﺣﺪ«)‪ ،(1‬ﻭﳜﺮﺝ ‪‬ﺬﺍ‬
‫ﺍﻟﺘﻮﺻﻴﻒ ﺍﻟﺪﻻﱄ ﻟﻠﻤﺼﻄﻠﺢ ﺍﻻﺳﻢ ﻭﺍﳊﺪ‪ ،‬ﻓﻠﻴﺴﺎ ﻣﺘﺮﺍﺩﻓﲔ‪ ،‬ﻭﺍﻟﺴﻴﻒ ﻭﺍﻟﺼﺎﺭﻡ ﺃﻳﻀﺎ‬
‫ﻓﺈ‪‬ﻤﺎ ﺩ ﹼﻻ ﻋﻠﻰ ﺷﻲﺀ ﻭﺍﺣﺪ ﻟﻜﻦ ﺑﺎﻋﺘﺒﺎﺭﻳﻦ‪ ،‬ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻭﺍﻵﺧﺮ ﻋﻠﻰ ﺍﻟﺼﻔﺔ‪.‬‬
‫ﻭﻳ‪‬ﻔﺮﻕ ﺑﲔ ﺍﻟﺘﺮﺍﺩﻑ ﻭﺍﻟﺘﻮﻛﻴﺪ ﻭﻛﺬﻟﻚ ﺍﻟﺘﺎﺑﻊ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻷﻭ‪‬ﻝ ﻓﺎﻟﻔﺮﻕ ﺃ ﹼﻥ ﺍﳌﺘﺮﺍﺩﻓﲔ‬
‫ﻳﻔﻴﺪﺍﻥ ﻓﺎﺋﺪﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻣﻦ ﻏﲑ ﺗﻔﺎﻭﺕ ﺃﺻﻼﹰ‪ ،‬ﰲ ﺣﲔ ﺍﻟﺘﻮﻛﻴﺪ ﺗﻘﻮﻳﺔ ﺍﳌﺆﻛﺪ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺜﺎﱐ‬
‫ﻓﺈ ﹼﻥ ﺍﻟﺘﺎﺑﻊ ﻭﺣﺪﻩ ﻻ ﻳﻔﻴﺪ‪ ،‬ﻛﻘﻮﻟﻨﺎ ﺷﻴﻄﺎﻥ ﻟﻴﻄﺎﻥ‪ ،‬ﺑﻞ ﺷﺮﻁ ﻛﻮﻧﻪ ﻣﻔﻴﺪﺍ ﺗﻘﺪ‪‬ﻡ ﺍﻷﻭ‪‬ﻝ‬
‫)‪(3‬‬
‫ﻋﻠﻴﻪ)‪،(2‬ﲞﻼﻑ ﺍﻟﻠﻔﻆ ﺍﳌﺮﺍﺩ ﺍﻟﺬﻱ ﻳﻔﻴﺪ ﺩﻭﻣﺎ‪،‬ﻭﻳﺘﺒﲔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻭﺍﻟﻔﺮﻭﻕ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ـــــــــ‬
‫)‪ (1‬ﺍﶈﺼﻮﻝ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪.130/1 ،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪.130/1،‬‬
‫)‪ (3‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﺷﻌﺒﺎﻥ ﻫﻮﻳﺪﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ‪ ،1993‬ﺹ‪.160-159‬‬

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 ‫‪ -1‬ﺍﻟﺘﻌﺒﲑ ﺑﺄﻟﻔﺎﻅ ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﻳﻔﻴﺪ ﺃﻥ ﺍﻟﺘﺮﺍﺩﻑ ﻳﻘﻊ ﺑﲔ ﺻﻴﻐﺘﲔ ﺃﻭ ﻟﻔﻈﲔ‬
‫ﻓﺄﻛﺜﺮ‪.‬‬
‫‪ -2‬ﻻ ﻳﻮﺟﺪ ﺃﻱ ﺭﺑﻂ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﲔ ﺍﳌﻔﺮﺩﺍﺕ ﻭﺍﻟﺴﻴﺎﻕ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﰲ ﺍﻟﺘﻌﺮﻳﻒ‬
‫ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﺘﻌﺪﺩ ﻫﻮ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﺜﺎﺑﺖ ﻫﻮ ﺍﳌﻌﲎ‪.‬‬
‫ﻼ ﺑﺎﻟﺘﺮﺍﺩﻑ‬ ‫‪ -3‬ﺃﻣﺎ ﺍﻟﺘﺤﺪﻳﺪ ﺑﻮﺍﺳﻄﺔ ﺇﺧﺮﺍﺝ ﺍﶈﺘﺮﺯﺍﺕ ﻓﺈﻧ‪‬ﻪ ﻳﺒﻌﺪ ﺟﺎﻧﺒﹰﺎ ﻣﺘﺼ ﹰ‬
‫ﻛﺎﻟﺴﻴﻒ ﻭﺍﻟﺼﺎﺭﻡ‪ ،‬ﻭﻳﻘﺎﺭﻥ ﺑﲔ ﺍﻟﺘﻮﻛﻴﺪ ﻭﺍﻟﺘﺮﺍﺩﻑ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻧﺎﺷﺌﹰﺎ ﻋﻦ‬
‫ﺗﻐﻴﲑ ﺻﻮﰐ‪.‬‬
‫‪ -4‬ﻳﺮﺑﻂ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺘﺮﺍﺩﻑ ﺑﺎﻷﻟﻔﺎﻅ ﺍﳌﻔﺮﺩﺓ‪ ،‬ﻭﻳﻮﺟﺪ ﺍﻟﺘﺮﺍﺩﻑ ﻣﻊ ﺍﻷﻟﻔﺎﻅ‬
‫ﺍﳌﻔﺮﺩﺓ ﻭﻏﲑﻫﺎ‪.‬‬ ‫‪.‬‬
‫ﻭﻳﻄﻠﻖ "ﺃﻭﳌﺎﻥ "ﻋﻠﻰ ﺍﻟﺘ‪‬ﺮﺍﺩﻑ ﻣﺼﻄﻠﺢ "ﻣﺪﻟﻮﻝ ﻭﺍﺣﺪ – ﺃﻟﻔﺎﻅ ﻋﺪﺓ "ﻭﺍﳌﺘﺮﺍﺩﻓﺎﺕ‬
‫ﻋﻨﺪﻩ"‪:‬ﺃﻟﻔﺎﻅ ﻣﺘﺤﺪﺓ ﺍﳌﻌﲎ‪ ،‬ﻭﻗﺎﺑﻠﺔ ﻟﻠﺘﺒﺎﺩﻝ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﰲ ﺃﻱ ﺳﻴﺎﻕ")‪،(1‬ﻭﻳﱪﺯ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ‬
‫ﺍﻟﺪﻻﱄ ﺍﳊﺪﻳﺚ ﺛﻼﺙ ﻧﻘﺎﻁ ﺭﺋﻴﺴﺔ‪:‬‬
‫ﺃ – ﺍﳌﺘﻌﺪﺩ ﻭﺍﳌﺘﻐﲑ ﻫﻮ ﺍﻟﻠﻔﻆ )ﺍﻟﻌﻼﻣﺔ(‪.‬‬
‫ﺏ – ﺍﻟﺜﺎﺑﺖ ﻭﺍﳌﺘﺤﺪ ﻫﻮ ﺍﳌﻌﲎ‪.‬‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ﺇﱃ ﻫﺎﺗﲔ ﺍﻟﻨﻘﻄﺘﲔ ﺑﻘﻮﻟﻪ »ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﻔﻆ ﻛﺜﲑﹰﺍ‬
‫ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪﹰﺍ«)‪ ،(2‬ﻭﻫﻮ ﻳﻌﲏ ﺑﺬﻟﻚ ﺍﻟﺘﺮﺍﺩﻑ‪.‬‬
‫ﺟـ ‪ -‬ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﻟﺘﺮﺍﺩﻑ ﻭﺍﻟﺴﻴﺎﻕ‪ ،‬ﻓﺎﻟﺘﺮﺍﺩﻑ ﻣﺸﺮﻭﻁ ﺑﺈﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﺒﺎﺩﻝ ﺑﲔ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﺮﺍﺩﻓﺔ ﰲ ﺃﻱ ﺳﻴﺎﻕ‪ ،‬ﻭﺍﻟﺘﺒﺎﺩﻝ ﻫﻨﺎ ﻣﻄﻠﻖ‪ ،‬ﻭﻟﻴﺲ ﻣﺸﺮﻭﻃﹰﺎ ﺃﻭ ﻣﻘﻴﺪ‪‬ﺍ ﲝﺎﻟﺔ ﻣﻌﻴﻨﺔ‪.‬‬
‫ـــــــــ‬
‫)‪ (1‬ﺩﻭﺭ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﺳﺘﻴﻔﻦ ﺃﻭﳌﺎﻥ‪ ،‬ﺗﺮ‪ :‬ﻛﻤﺎﻝ ﺑﺸﺮ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻁ‪ ،1988‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ‪.109‬‬
‫)‪ (2‬ﺍﳌﻌﺎﱂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺹ‪.29‬‬

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‫ﻭﻳﺒﺪﻭ ﺃﻥ ﻇﺎﻫﺮﺓ ﺍﻟﺘﺮﺍﺩﻑ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻟﻴﺴﺖ ﺳﻮﻯ ﺍﻣﺘﺪﺍﺩ ﻟﻠﻔﻜﺮ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻘﺪﱘ‬
‫ﻣﺬ ﺑﺪﺍﻳﺎﺕ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﻠﻐﻮﻱ ﻣﻊ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﺍﳍﺠﺮﻱ‪ ،‬ﻓﻘﺪ ﺃﺷﺎﺭ‬
‫)‪(1‬‬
‫ﺳﻴﺒﻮﻳﻪ ﰲ ﻛﺘﺎﺑﻪ ﺇﱃ ﺍﻟﺘﺮﺍﺩﻑ‪ ،‬ﺣﻴﺚ ﻋﻘﺪ ﻟﻪ ﺑﺎﺑﺎ ﺃﲰﺎﻩ »ﻫﺬﺍ ﺑﺎﺏ ﺍﻟﻠﻔﻆ ﻟﻠﻤﻌﺎﱐ«‬
‫ﻳﻘﻮﻝ ﻓﻴﻪ‪ ...»:‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﻠﻔﻈﲔ ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ«)‪ ،(2‬ﻭﳝﺜﻞ ﻟﺬﻟﻚ ﺑﺬﻫﺐ ﻭﺍﻧﻄﻠﻖ‪ ،‬ﻛﻤﺎ‬
‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺟﲏ ﰲ ﺧﺼﺎﺋﺼﻪ ﲢﺖ ﻋﻨﻮﺍﻥ‪»:‬ﺑﺎﺏ ﰲ ﺗﻼﻗﻲ ﺍﳌﻌﺎﱐ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻷﺻﻮﻝ‬
‫ﻭﺍﳌﺒﺎﱐ«‪ .‬ﻳﻘﻮﻝ ﻓﻴﻪ‪»:‬ﻫﺬﺍ ﻓﺼﻞ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺣﺴﻦ ﻛﺜﲑ ﺍﳌﻨﻔﻌﺔ‪ ،‬ﻗﻮﻱ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺷﺮﻑ‬
‫ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻭﺫﻟﻚ ﺃﻥ ﲡﺪ ﻟﻠﻤﻌﲎ ﺍﻟﻮﺍﺣﺪ ﺃﲰﺎﺀ ﻛﺜﲑﺓ‪ ،‬ﻓﺘﺒﺤﺚ ﻋﻦ ﺃﺻﻞ ﻛﻞ ﺍﺳﻢ ﻣﻨﻬﺎ‬
‫ﻓﺘﺠﺪﻩ ﻣﻔﻀﻲ ﺍﳌﻌﲎ ﺇﱃ ﻣﻌﲎ ﺻﺎﺣﺒﻪ«)‪ ،(3‬ﻭﳝﺜﻞ ﻟﺬﻟﻚ ﺑﺄﻣﺜﻠﺔ ﻭﺭﺩﺕ ﻋﻠﻰ ﺻﻴﻐﺔ ﻓﻌﻴﻠﺔ‬
‫ﻓﻴﻘﻮﻝ‪»:‬ﻭﻗﺪ ﻛﺜﺮﺕ ﻓﻌﻴﻠﺔ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﻫﻮ ﻗﻮﳍﻢ‪ :‬ﺍﻟﻄﺒﻴﻌﺔ ‪...‬ﻭﻣﻨﻬﺎ ﺍﻟﻨﺤﻴﺘﺔ‪...‬ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺍﻟﻐﺮﻳﺰﺓ‪ ...‬ﻭﻣﻨﻬﺎ ﺍﻟﻨﻘﻴﺒﺔ‪ ...‬ﻭﻣﻨﻬﺎ ﺍﻟﻨﺨﲑﺓ‪ ...‬ﻭﻣﻨﻬﺎ ﺍﻟﺴﺠﻴﺔ‪ ...‬ﻭﻣﻨﻬﺎ ﺍﻟﻄﺮﻳﻘﺔ‪ ...‬ﻭﻣﻨﻬﺎ‬
‫ﺍﻟﺴﺠﻴﺤﺔ‪...‬ﻭﻣﻨﻬﺎ ﺍﻟﺴﻠﻴﻘﺔ«)‪.(4‬‬
‫ﻭﰲ ﺍﻟﺘﺮﺍﺩﻑ ﻣﻴﺰﺓ ﰲ ﺭﺃﻱ ﺃﻭﳌﺎﻥ ﺗﺘﻤﺜﻞ ﰲ ﺇﺯﺍﻟﺔ ﺧﻄﺮ ﺍﻟﻐﻤﻮﺽ‪ ،‬ﻭﺇﺛﺮﺍﺀ ﺃﺳﺎﻟﻴﺐ‬
‫ﺍﻟﺘﻌﺒﲑ ﺍﻟﱵ ﳝﻜﻦ ﺍﻟﺘﺒﺎﺩﻝ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻈﻼﻝ ﻭﺍﻷﻟﻮﺍﻥ ﺍﳌﺘﺼﻠﺔ ﺑﺎﳌﻌﲎ‪ ،‬ﻭﻳﺘﻤﺜﻞ ﺍﳋﻄﺮ‬
‫ﰲ ﺣﺸﺪ ﺍﳌﺮﺍﺩﻓﺎﺕ ﺣﺸﺪﹰﺍ ﻻ ﻳﻬﺪﻑ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﻌﲎ‪ ،‬ﺃﻭ ﺍﻟﻜﺸﻒ ﻋﻦ ﻃﺎﻗﺎﺗﻪ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﻬﺪﻑ‬
‫ﺇﱃ ﺇﺛﺒﺎﺕ ﺃﻣﺮ ﺁﺧﺮ ﺫﺍﰐ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ)‪.(5‬‬
‫ـــــــــ‬
‫)‪ (1‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ ‪،‬ﲢـ‪:‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ ‪،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ ‪،‬ﻁ‪، 1988، 3‬ﺍﻟﻘﺎﻫﺮﺓ ‪.24/1،‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.24/1.،‬‬
‫)‪ (3‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪.113/2 ،‬‬
‫)‪ (4‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.113/2 ،‬‬
‫)‪ (5‬ﻳﻨﻈﺮ‪ ،‬ﺩﻭﺭ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﺳﺘﻴﻔﻦ ﺃﻭﳌﺎﻥ‪ ،‬ﺹ‪.116-109‬‬

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‫ﻭﻛﻐﲑﻩ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﺘﻨﺎﺯﻉ ﺣﻮﳍﺎ ﺃﺛﺎﺭ ﺍﻟﺘﺮﺍﺩﻑ ﺟﺪ ﹰﻻ ﻭﺍﺳﻌﹰﺎ ﻭﺳﻂ ﺍﻟﻠﻐﻮﻳﲔ‬
‫ﻭﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻓﺎﳉﻤﻬﻮﺭ ﺫﻫﺐ ﺇﱃ »ﺇﺛﺒﺎﺕ ﺍﻟﺘﺮﺍﺩﻑ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺳﺒﺒﻪ ﺇﻣﺎ‬
‫ﺗﻌ ‪‬ﺪﺩ ﺍﻟﻮﺿﻊ ﺃﻭ ﺗﻮﺳﻴﻊ ﺩﺍﺋﺮﺓ ﺍﻟﺘﻌﺒﲑ ﻭﺗﻜﺜﲑ ﻭﺳﺎﺋﻠﻪ‪ ،‬ﻭﻫﻮ ﺍﳌﺴﻤﻰ ﻋﻨﺪ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‬
‫ﺑﺎﻻﻓﺘﻨﺎﻥ ﺃﻭ ﺗﺴﻬﻴﻞ ﳎﺎﻝ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ ﻭﺃﻧﻮﺍﻉ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﳛﺼﻞ ﺃﺣﺪ ﺍﻟﻠﻔﻈﲔ‬
‫ﺍﳌﺘﺮﺍﺩﻓﲔ ﻟﻠﻘﺎﻓﻴﺔ ﺃﻭ ﺍﻟﺴﺠﻌﺔ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻭﻗﺪ ﳛﺼﻞ ﺍﻟﺘﺠﻨﻴﺲ ﻭﺍﻟﺘﻘﺎﺑﻞ ﻭﺍﳌﻄﺎﺑﻘﺔ ﻭﳓﻮ‬
‫ﺫﻟﻚ ﻫﺬﺍ ﺩﻭﻥ ﻫﺬﺍ«)‪.(1‬‬
‫)‪(2‬‬
‫ﻭﲤﺴﻚ ﺍﳌﺎﻧﻌﻮﻥ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻮﺟﻮﺩ ﺍﻟﺘﺮﺍﺩﻑ ﰲ ﺍﻟﻠﻐﺔ ﺑﺎﳊﺠﺞ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -1‬ﻟﻮ ﻭﻗﻊ ﻟﻌﺮﻱ ﻋﻦ ﺍﻟﻔﺎﺋﺪﺓ ﻟﻜﻔﺎﻳﺔ ﺃﺣﺪﳘﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺜﺎﱐ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﺒﺚ‪.‬‬
‫‪ -2‬ﺇﻥ ﻣﺎ ﻳﻈﻦ ﺃﻧﻪ ﻣﻦ ﺍﻟﺘﺮﺍﺩﻑ ﻫﻮ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺔ ﻛﺎﻹﻧﺴﺎﻥ‬
‫ﻭﺍﻟﺒﺸﺮ ﺃﻭ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻛﺎﳋﻤﺮ ﻟﺘﻐﻄﻴﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻘﺎﺭ ﻟﻌﻘﺮﻩ ﺃﻭ ﳌﻌﺎﻗﺮﺗﻪ‪ ،‬ﺃﻭ ﺍﺧﺘﻼﻑ ﺍﳊﺎﻟﺔ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻛﺎﻟﻘﻌﻮﺩ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﻭﺍﳉﻠﻮﺱ ﻣﻦ ﺍﻻﺿﻄﺠﺎﻉ‪.‬‬
‫ﺨّﻞ ﺑﺎﻟﻔﻬﻢ ﺍﻟﺘﺎﻡ‪ ،‬ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﻠﻮﻡ ﻟﻜ ﹼﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺘﺨﺎﻃﺒﲔ‬ ‫‪ -3‬ﺃﻧ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﻏﲑ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻳﻌﻠﹶﻤﻪ ﺍﻵﺧﺮ‪ ،‬ﻓﻌﻨﺪ ﺍﻟﺘﺨﺎﻃﺐ ﻻ ﻳﻌﹶﻠ ‪‬ﻢ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣ‪‬ﺮﺍﺩ ﺍﻵﺧﺮ‬
‫ﻆ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﺣﺬﺭﹰﺍ ﻋﻦ ﻫﺬﺍ ﺍﶈﺬﻭﺭ ﻓﺘﺰﺩﺍﺩ ﺍﳌﺸ ﹼﻘﺔ)‪.(2‬‬‫ﻓﻴﺤﺘﺎﺝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﱃ ‪‬ﺣ ﹾﻔ ‪‬‬
‫ﻭﺛـﻤﺔ ﻓﺮﻳﻖ ﻣﻮﻓﹼﻖ ﻣﺘﻮﺳﻂ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﺍﻷﺳﺎﺳﻴﲔ‪ ،‬ﻳﻘﻮﻝ ﺃﺻﺤﺎﺑﻪ ﺑﻮﺟﻮﺩ‬
‫ﺍﻟﺘﺮﺍﺩﻑ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﻀﻌﻮﻥ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺷﺮﻭﻃﺎ‪ -‬ﻭﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺣﻴﺚ ﺻﺮﺡ ﺃ ﹼﻥ »ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻧﻜﺮﻩ)ﺃﻱ ﺍﳌﺘﺮﺍﺩﻑ( ﻭﺯﻋﻢ ﺃﻥ ﺍﻟﺬﻱ‬
‫ﻳﻈﻦ ﻣﻦ ﺍﳌﺘﺮﺍﺩﻓﺎﺕ ﻓﻬﻮ ﻣﻦ ﺍﳌﹸﺘﺒﺎﻳﻨﺎﺕ ﺍﻟﱵ ﺗﻜﻮﻥ ﻟﺘﺒﺎﻳﻦ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻣﻌﻬﻢ‪ :‬ﺇﻣﺎ ﰲ‬
‫ـــــــــ‬
‫)‪ (1‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ‪،‬ﺍﻟﺸﻮﻛﺎﱐ ‪ ،‬ﺹ‪.44‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ‪،‬ﺹ‪.45‬‬
‫)‪ (3‬ﺍﶈﺼﻮﻝ ‪.132/1،‬‬

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‫ﳊ‪‬ﻨﻄﹶﺔ‬
‫ﺍﳉﻮﺍﺯ ﻭﻫﻮ ﻣﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﺃﻭ ﰲ ﻟﻐ ‪‬ﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻮ ﻣﺜﻞ»ﺍﻷﺳﺪ ﻭﺍﻟﻠﻴﺚ« ﻭ»ﺍ ‪‬‬
‫ﻭﺍﻟ ﹶﻘﻤ‪‬ﺢ« ﻭﺍﻟﺘﻌﺴ‪‬ﻔﺎﺕ ﺍﻟﱵ ﻳﺬﻛﺮﻫﺎ ﺍﻻﺷﺘﻘﺎﻗﻴﻮﻥ ﰲ ﺩﻓﻊ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﺸﻬﺪ ﺑﺼﺤﺘﻬﺎ ﻋﻘﻞ‬
‫ﻭﻻ ﻧﻘﻞ ﻓﻮﺟﺐ ﺗﺮﻛﻬﺎ ﻋﻠﻴﻬﻢ)‪.(1‬‬
‫ﺍﻟﺘﺮﺍﺩﻑ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﺪﻻﱄ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺫﻫﺐ ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ ﺇﱃ ﺃ ﹼﻥ ﺣﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻠﻐﻮﻳﲔ ﺍﶈﺪﺛﲔ ﱂ ﻳﻜﻦ ﳐﺘﻠﻔﺎ ﻋﻤﺎ‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻗﺮﺍ‪‬ﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺪﺍﻣﻰ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻷﻣﺮ –ﰲ ﻧﻈﺮﻩ‪ -‬ﻛﺎﻥ ﺃﻛﺜﺮ ﺣﺪ‪‬ﺓ ﻭﺗﺸﻌﺒﺎ‬
‫ﻋﻨﺪ ﺍﶈﺪﺛﲔ‪ ،‬ﻓﻘﺪ ﺗﺒﺎﻳﻨﺖ ﺁﺭﺍﺅﻫﻢ ﻭﺍﺧﺘﻠﻔﺖ‪ ،‬ﻭﺛﺎﺭﺕ ﺑﻴﻨﻬﻢ ﺳﺠﺎﻻﺕ ﺣﻮﻝ ﻗﻀﺎﻳﺎ ﺩﻻﻟﻴﺔ‬
‫ﻋﺪﻳﺪﺓ ﻣﻦ ﺿﻤﻨﻬﺎ ﺍﻟﺘﺮﺍﺩﻑ)‪ ،(2‬ﻭﻟﻌﻠﻨﺎ ﻧﺴﺘﺸﻒ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺴﺠﺎﻝ ﰲ ﺍﻟﺘﻘﺴﻴﻤﲔ‬
‫ﺍﻵﺗﻴﲔ ﻟﻠﺘﺮﺍﺩﻑ‪:‬‬
‫ﺍﻟﺘﺎﻡ‪:‬‬ ‫ﺃﻭ‪ ‬ﹰﻻ‪ -‬ﺍﻟﺘﺮﺍﺩﻑ‬
‫ﻭﻳﺪﻋﻰ ﺍﻟﺘﺮﺍﺩﻑ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺘﻄﺎﺑﻖ ﺍﻟﻠﻔﻈﺎﻥ ﲤﺎﻡ ﺍﳌﻄﺎﺑﻘﺔ ﻭﻻ ﻳﺸﻌﺮ ﺃﺑﻨﺎﺀ‬
‫ﺍﻟﻠﻐﺔ ﺑﺄﻱ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﻗﻠﻴﻞ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺣﻮﻝ ﻣﻔﻬﻮﻡ‬
‫ﺍﻟﺘﺮﺍﺩﻑ ﺍﻟﺘﺎﻡ‪ ،‬ﻭﺫﻟﻚ ﲝﺴﺐ ﺍﺧﺘﻼﻑ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﻳﻨﻄﻠﻘﻮﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﻦ‬
‫)‪(3‬‬
‫ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﺃﻭﺭﺩﻫﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺘﺮﺍﺩﻑ ﺍﻟﺘﺎﻡ ﺍﻵﰐ‪:‬‬
‫‪ -1‬ﺍﻟﺘﻌﺒﲑﺍﻥ ﻳﻜﻮﻧﺎﻥ ﻣﺘﺮﺍﺩﻓﲔ ﰲ ﻟﻐﺔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﳝﻜﻦ ﺗﺒﺎﺩﳍﻤﺎ ﰲ ﺃﻱ ﲨﻠﺔ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺩﻭﻥ ﺗﻐﻴﲑ ﺍﻟﻘﻴﻤﺔ ﺍﳊﻘﻴﻘﻴﺔ ﳍﺬﻩ ﺍﳉﻤﻠﺔ‪.‬‬
‫ـــــــــ‬
‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.131/1،‬‬
‫)‪ (2‬ﻳﻨﻈﺮ‪ ،‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﺯﻫﺮﺍﺀ ﺍﻟﺸﺮﻕ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،2009‬ﻣﺼﺮ‪،‬‬
‫ﺹ‪.160‬‬
‫)‪ (3‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.161‬‬

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‫)‪ (2‬ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﺮﺍﺩﻓﺔ ﻫﻲ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﱃ ﻧﻔﺲ ﺍﻟﻨﻮﻉ ﺍﻟﻜﻼﻣﻲ )ﺃﲰﺎﺀ‬
‫ﺃﻓﻌﺎﻝ( ﳝﻜﻦ ﺃﻥ ﺗﺘﺒﺎﺩﻝ ﰲ ﺍﳌﻮﻗﻊ ﺩﻭﻥ ﺗﻐﻴﲑ ﺍﳌﻌﲎ ﺃﻭ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻨﺤﻮﻱ ﻟﻠﺠﻤﻠﺔ‪.‬‬
‫)‪ (3‬ﺃﻣ‪‬ﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺼﻮﻳﺮﻳﺔ ﻓﺈ‪‬ﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺘﻌﺒﲑﻳﻦ ﺇﺫﺍ ﻛﺎﻧﺎ ﻳﺪﻻﻥ ﻋﻠﻰ ﻧﻔﺲ‬
‫ﺍﻟﻔﻜﺮﺓ ﺍﻟﻌﻘﻠﻴﺔ ﺃﻭ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻓﺬﻟﻚ ﻫﻮ ﺍﻟﺘﺮﺍﺩﻑ‪.‬‬
‫)‪ (4‬ﻭﻳﺮﻯ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺷﺎﺭﻳﺔ ﺃﻥ ﺍﻟﺘﺮﺍﺩﻑ ﻳﺘﺤﻘﻖ ﺇﺫﺍ ﻛﺎﻧﺎ ﺍﻟﺘﻌﺒﲑﺍﻥ‬
‫ﻳﺴﺘﻌﻤﻼﻥ ﻣﻊ ﻧﻔﺲ ﺍﻟﺸﻲﺀ ﺑﻨﻔﺲ ﺍﻟﻜﻴﻔﻴﺔ‪.‬‬
‫)‪ (5‬ﻭﻳﺮﻯ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺃﻥ ﺍﻟﺘﻌﺒﲑﻳﻦ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺘﻤﺎﺛﻠﲔ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺍﺗﺼﺎﻝ ﻛﻞ ﻣﻨﻬﻤﺎ ﺑﻨﻔﺲ ﺍﳌﺜﲑ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻓﺬﻟﻚ ﻫﻮ ﺍﻟﺘﺮﺍﺩﻑ‪.‬‬
‫)‪ (6‬ﺃﻣ‪‬ﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻓﺈ‪‬ﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺘﺮﺍﺩﻑ ﻳﺘﺤﻘﻖ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﺍﻟﺸﺠﺮﺓ ﺍﻟﺘﻔﺮﻳﻌﻴﺔ ﻹﺣﺪﻯ ﺍﻟﻜﻠﻤﺘﲔ ﲤﻠﻚ ﻧﻔﺲ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﺘﻔﺮﻳﻌﻲ ﻟﻸﺧﺮﻯ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﻙ‬
‫ﺍﻟﻠﻔﻈﺎﻥ ﰲ ﳎﻤﻮﻉ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺘﻤﻴﻴﺰﻳﺔ‪.‬‬

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 ‫ﺛﺎﻧﻴﺎ‪-‬ﺷﺒﻪ ﺍﻟﺘﺮﺍﺩﻑ‪:‬‬
‫ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺧﺎﺹ ﺑﺎﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺑﻴﻨﻬﺎ ﺗﻘﺎﺭﺏ ﰲ ﺍﻟﺪﻻﻟﺔ ﻟﺪﺭﺟﺔ ﻳﺼﻌﺐ ﻣﻌﻬﺎ ﺍﻟﺘﻔﺮﻳﻖ‬
‫ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺸﻌﺮ ﻋﻠﻤﺎﺅﻧﺎ ﰲ ﺍﻟﺘﺮﺍﺙ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻓﺨﺼﻮﻩ ﺑﻜﺘﺐ ﻧﺬﻛﺮ‬
‫ﻣﻨﻬﺎ‪ :‬ﺍﻟﻔﺮﻭﻕ ﰲ ﺍﻟﻠﻐﺔ ﻷﰊ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﻓﻘﻪ ﺍﻟﻠﻐﺔ ﻟﻠﺜﻌﺎﻟﱯ‪ ،‬ﺣﻴﺚ ﺃﻣﺎﻃﻮﺍ ﺍﻟﻠﺜﺎﻡ ﻋﻦ‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﺸﺎ‪‬ﺔ ﺍﻟﱵ ﺑﻴﻨﻬﺎ ﺗﻘﺎﺭﺏ ﰲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺪﺡ‬
‫ﻭﺍﻟﺘﻘﺮﻳﻆ‪ ،‬ﺃﻥ ﺍﳌﺪﺡ ﻳﻜﻮﻥ ﻟﻠﺤﻲ ﻭﺍﳌﻴﺖ‪ ،‬ﻭﺍﻟﺘﻘﺮﻳﻆ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻟﻠﺤﻲ ﻭﺧﻼﻓﻪ ﺍﻟﺘﺄﺑﲔ‪،‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺇﻻ ﻟﻠﻤﻴﺖ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ ﺃ ﹼﻥ ﺍﻟﺜﻨﺎﺀ ﻣﺪﺡ ﻣﻜﺮﺭ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺪﺡ‬
‫ﻭﺍﻹﻃﺮﺍﺀ ﺃﻥ ﺍﻹﻃﺮﺍﺀ ﻫﻮ ﺍﳌﺪﺡ ﰲ ﺍﻟﻮﺟﻪ)‪.(1‬‬
‫ﻭﻗﺪ ﻋﺮﻑ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﺪﻭﺭﻫﻢ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﳒﺪﻫﻢ ﻳﻔ ‪‬ﺮﻗﻮﻥ ﺑﲔ‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﺗﺸﻌﺮﻧﺎ ﺑﺘﻘﺎﺭﺏ ﺩﻻﻻ‪‬ﺎ‪ ،‬ﻣﻦ ﺫﻟﻚ »ﺗﻌﺮﺽ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻟﻠﻔﺮﻕ ﺑﲔ‬
‫ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﻌﺎﻡ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﻟﻌﺎﻡ ﻫﻮ ﺍﻟﻠﻔﻆ ﺍﳌﺘﻨﺎﻭﻝ‪ ،‬ﻭﺍﻟﻌﻤﻮﻡ ﺗﻨﺎﻭﻝ ﺍﻟﻠﻔﻆ ﳌﺎ ﻳﺼﻠﺢ ﻟﻪ‪ ،‬ﻓﺎﻟﻌﻤﻮﻡ‬
‫ﻣﺼﺪﺭ ﻭﺍﻟﻌﺎﻡ ﺍﺳﻢ ﻓﺎﻋﻞ ﻣﺸﺘﻖ ﻣﻦ ﻫﺬﺍ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﳘﺎ ﻣﺘﻐﲑﺍﻥ‪ ،‬ﻷﻥ ﺍﳌﺼﺪﺭ ﻭﺍﻟﻔﻌﻞ ﻏﲑ‬
‫ﺍﻟﻔﺎﻋﻞ«)‪.(2‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ ﺗﻔﺮﻳﻘﻬﻢ ﺑﲔ ﺍﻟﻜﻠﻲ ﻭﺍﻟﻜﻞ ﻭﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﺍﳉﺰﺋﻲ ﻭﺍﳉﺰﺀ ﻭﺍﳉﺰﺋﻴﺔ‪،‬‬
‫ﻗﺎﻝ ﺍﻹﺳﻨﻮﻱ‪»:‬ﻓﺄﻣﺎ ﺍﻟﻜﻠﻲ‪-‬ﺑﺎﻟﻴﺎﺀ ﰲ ﺁﺧﺮﻩ‪ -‬ﻓﻬﻮ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺸﺘﺮﻙ ﻓﻴﻪ ﻛﺜﲑﻭﻥ‪ ،‬ﻛﺎﻟﻌﻠﻢ‬
‫ﻭﺍﳉﻬﻞ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﳊﻴﻮﺍﻥ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ ﻳﺴﻤﻰ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﺍﳉﺰﺋﻲ ﻗﺴﻴﻤﻪ] ﺃﻱ‬
‫ﺍﻟﺬﻱ ﳝﻨﻊ ﺗﺼﻮﺭﻩ ﻣﻦ ﻭﻗﻮﻉ ﺍﻟﺸﺮﻛﺔ ﻓﻴﻪ [ ﻛﺰﻳﺪ ﻭﻋﻤﺮﻭ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻜﻞ ﻓﻬﻮ ﳎﻤﻮﻉ ﻣﻦ‬
‫ﺣﻴﺚ ﻫﻮ ﳎﻤﻮﻉ ﻭﻣﻦ ﺫﻟﻚ ﺃﲰﺎﺀ ﺍﻷﻋﺪﺍﺩ‪ ،‬ﻓﺈﺫﺍ ﻭﺭﺩ ﰲ ﺍﻟﻨﻔﻲ ﺃﻭ ﺍﻟﻨﻬﻲ ﺻﺪﻕ ﺑﺎﻟﺒﻌـﺾ‬
‫ـــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ‪ ،‬ﺍﻟﻔﺮﻭﻕ‪ ،‬ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ‪.421 ،‬‬
‫)‪ (2‬ﺍﻹﺭﺷﺎﺩ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.200-199 ،‬‬

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‫ﻷﻥ ﻣﺪﻟﻮﻝ ﺍ‪‬ﻤﻮﻉ ﻳﻨﺘﻔﻲ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻧﻔﻴﻪ ﻧﻔﻲ ﲨﻴﻊ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﻻ ﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ ﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﲨﻴﻊ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ ﻟﻴﺲ ﻋﻨﺪﻱ ﻋﺸﺮﺓ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺗﺴﻌﺔ ﲞﻼﻑ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺍﻷﻓﺮﺍﺩ ﺑﺎﻟﺘﻀﻤﻦ‪ ،‬ﻭﺍﳉﺰﺀ ﺑﻌﺾ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﻠﻴﺔ ‪ :‬ﻓﻬﻲ ﺛﺒﻮﺕ ﺍﳊﻜﻢ ﻟﻜﻞ‬
‫ﻭﺍﺣﺪ ﲝﻴﺚ ﻻ ﻳﺒﻘﻰ ﻓﺮﺩ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳊﻜﻢ ﺛﺎﺑﺘﹰﺎ ﻟﻠﻜﻞ ﺑﻄﺮﻳﻖ ﺍﻻﻟﺘﺰﺍﻡ‪ .‬ﺗﻘﺎﺑﻠﻬﺎ ﺍﳉﺰﺋﻴﺔ ﻭﻫﻲ‬
‫ﺍﻟﺜﺒﻮﺕ ﻟﺒﻌﺾ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪»:‬ﻛﻞ ﺭﺟﻞ ﻳﺸﺒﻌﻪ ﺭﻏﻴﻔﺎﻥ ﻏﺎﻟﺒﺎ« ﺻﺪﻕ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻜﻠﻴﺔ‬
‫ﺩﻭﻥ ﺍﻟﻜﻞ‪ ،‬ﺃﻭ »ﻛﻞ ﺭﺟﻞ ﳛﻤﻞ ﺍﻟﺼﺨﺮﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻓﺒﺎﻟﻌﻜﺲ«)‪.(1‬‬
‫ﺍﳌﺸﺘﺮﻙ ﺍﻟﻠﻔﻈﻲ‪Homonymie - Polysémie :‬‬
‫ﺩﺃﺏ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﺃﺛﻨﺎﺀ ﻣﻌﺎﳉﺘﻬﻢ ﺍﻟﺪﻻﻟﻴﺔ ﻟﻠﻨﺼﻮﺹ ﻋﻠﻰ ﺗﻌﻴﲔ ﻣﺎ ﻳﺸﻜﹼﻞ ﻋﺘﺒﺔ ﺃﻣﺎﻡ‬
‫ﺍﻟﻔﻬﻢ ﻭﺗﻌﻘﹼﻞ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻣﻦ ﺑﲔ ﻣﺎ ﺃﶈﻮﺍ ﺇﻟﻴﻪ ﻭﻳﺸﻜﹼﻞ ﺧﻄﺮﺍ ﺟﺴﻴﻤﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻘﺼﺪ‬
‫ﺍﻷﲰﻰ ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﻟﻠﻔﻆ ﻣﻦ ﺣﺎﻻﺕ ﻋﻨﺪ ﻣﺒﺎﺷﺮﺗﻪ ﺍﳋﻄﺎﺏ‪ ،‬ﻓﻘﺪ ﻓﻄﻨﻮﺍ ﺇﱃ ﺃﻧ‪‬ﻪ ﻗﺪ "ﻳﻜﻮﻥ‬
‫ﺍﻟﻠﻔﻆ ﻛﺜﲑﺍ ﻭﺍﳌﻌﲎ ﻛﺜﲑﺍ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﻠﻔﻆ ﻛﺜﲑﺍ ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪﺍ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﻠﻔﻆ ﻭﺍﺣﺪﺍ‬
‫ﻭﺍﳌﻌﲎ ﻛﺜﲑﺍ")‪ ،(2‬ﰒ ﲡﺸﻤﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﻋﻨﺎﺀ ﺍﻟﺘﻤﺤﻴﺺ ﻭﺍﻟﺘﺪﻗﻴﻖ ﻗﺼﺪ ﻓﺮﺯ ﻭﺳ ‪‬ﻦ ﺇﻃﺎﺭ‬
‫ﻧﻈﺮﻱ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ‪ ،‬ﻳﻜﻮﻥ ﺣﺮﺯﺍ ﻭﺧﻼﺻﺎ ﻟﻠﻔﻘﻬﺎﺀ ﻭﺍﳌﺘﺨﺎﻃﺒﲔ‪.‬‬
‫ﻭﻳﻌ ‪‬ﺪ ﺍﳌﺸﺘﺮﻙ ﺍﻟﻠﻔﻈﻲ ﻭﺍﺣﺪﺍ ﻣﻦ ﺍﻟﻌﺘﺒﺎﺕ ﺍﻟﱵ ﺗﺸﻜﹼﻞ ﻋﺎﺋﻘﺎ ﺃﻣﺎﻡ ﺗﺒﺼ‪‬ﺮ ﺩﻻﻻﺕ ﺍﻟﻨﺺ‬
‫ﻟﺘﻌﺪ‪‬ﺩ ﺍﳌﻌﺎﱐ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﻋﺮ‪‬ﻓﻪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﺑﺄﻧ‪‬ﻪ "ﺍﻟﻠﻔﻆ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺪ‪‬ﺍﻝ ﻋﻠﻰ ﻣﻌﻨﻴﲔ ﳐﺘﻠﻔﲔ‬
‫ﺃﻭ ﺃﻛﺜﺮ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻋﻨﺪ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻠﻐﺔ")‪ ،(3‬ﻣﺜﻞ ﻟﻔﻆ ﺍﻟﻌﲔ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻳﻄﻠﻖ ﻋﻠﻰ ﻋﲔ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﱵ ﻳﺒﺼﺮ ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﲔ ﻣﻦ ﺍﻟﻨﻘﺪ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﲑ‪ ،‬ﻭﻋﲔ ﺍﻟﺒﺌﺮ ﻭﻫﻮ ﳐﺮﺝ ﻣﺎﺋﻬﺎ‬
‫ﻭﺍﻟﻌﲔ ﺍﳉﺎﺳﻮﺱ)‪.(4‬‬
‫ـــــــــ‬
‫‪.‬‬
‫)‪ (1‬ﺍﻟﺘﻤﻬﻴﺪ ﰲ ﲣﺮﻳﺞ ﺍﻟﻔﺮﻭﻉ ﻋﻦ ﺍﻷﺻﻮﻝ‪،‬ﺍﻹﺳﻨﻮﻱ‪ ،‬ﺗﺢ‪:‬ﳏﻤﺪ ﺣﺴﻦ ﻫﻴﺘﻮ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪4،1407‬ﻫـ ﺹ‪297‬‬
‫)‪ (2‬ﺍﳌﻌﺎﱂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺹ‪.29‬‬
‫)‪ (3‬ﺍﻹ‪‬ﺎﺝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ‪ ،‬ﺍﻟﺴﺒﻜﻲ ‪.372/1 ،‬‬
‫)‪ (4‬ﺍﳌﺰﻫﺮ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.372/1 ،‬‬

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‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺘﻘﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﻠﻐﻮﻳﲔ ﻭﺍﻟﻨﺤﺎﺓ ﻭﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻫﻮ ﺇﻗﺮﺍﺭ ﻭﺟﻮﺩ‬
‫ﺍﳌﺸﺘﺮﻙ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﺣﻴﺚ ﳒﺪ ﺳﻴﺒﻮﻳﻪ ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ‪":‬ﺍﻋﻠﻢ ﺃ ﹼﻥ ﻣﻦ ﻛﻼﻣﻬﻢ ﺍﺗﻔﺎﻕ ﺍﻟﻠﻔﻈﲔ‬
‫ﻭﺍﺧﺘﻼﻑ ﺍﳌﻌﻨﻴﲔ")‪ ،(1‬ﻛﻤﺎ ﳜﺼﺺ ﺍﺑﻦ ﻓﺎﺭﺱ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺼﺎﺣﱯ ﺑﺎﺑﺎ ﺃﲰﺎﻩ‪":‬ﺑﺎﺏ ﺃﺟﻨﺎﺱ‬
‫ﺍﻟﻜﻼﻡ ﰲ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﻓﺘﺮﺍﻕ‪ ،‬ﻭﺃ ﹼﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﺟﻮﻩ‪ ،‬ﻭﻣﻨﻪ ﺍﺗﻔﺎﻕ ﺍﻟﻠﻔﻆ ﻭﺍﺧﺘﻼﻑ‬
‫ﺍﳌﻌﲎ")‪ ،(2‬ﻭﺗﺄﻛﻴﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺫﻟﻚ ﰲ ﺭﺳﺎﻟﺘﻪ "ﻭﺗﺴﻤﻲ )ﺍﻟﻌﺮﺏ( ﺑﺎﻻﺳﻢ ﺍﻟﻮﺍﺣﺪ ﺍﳌﻌﺎﱐ‬
‫ﺍﻟﻜﺜﲑﺓ")‪-(3‬ﻓﺈﻧ‪‬ﻨﺎ ﳒﺪ ﺑﻌﻀﺎ ﻣﻦ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﻣﻦ ﻳﻨﻜﺮ ﻭﻗﻮﻋﻪ ﺇﻋﺼﺎﻣﺎ –ﻣﻨﻪ‪ -‬ﺃ ﹼﻥ ﺍﳌﺸﺘﺮﻙ‬
‫ﱂ ﻳﻮﺿﻊ ﳌﻌﺎﻧﻴﻪ ﺑﻮﺿﻊ ﻭﺍﺣﺪ‪ ،‬ﺑﻞ ﻭﺿﻊ ﻟﻜﻞ ﻣﻌﲎ ﺑﻮﺿﻊ ﺧﺎﺹ‪ ،‬ﻓﺤﻤﻠﻪ ﻋﻠﻰ ﲨﻴﻊ ﳏﺎﻣﻠﻪ‬
‫ﰲ ﻧﺺ ﻭﺍﺣﺪ ﳐﺎﻟﻔﺔ ﳍﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻟﻌﺮﰊ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺫﻟﻚ ﻻ ﳚﻮﺯ؛ ﻷﻧ‪‬ﻪ ﻳﻠﺰﻡ ﻣﻨﻪ ﺍﳉﻤﻊ ﺑﲔ‬
‫ﺍﳌﺘﻨﺎﻗﻀﲔ ﺇﺫ ﻳﻜﻮﻥ ﻛ ﹼﻞ ﻣﻌﲎ ﻣﻦ ﺍﳌﻌﻨﻴﲔ ﻣﺮﺍﺩﺍ ﻭﻏﲑ ﻣﺮﺍﺩ ﺑﺂﻥ ﻭﺍﺣﺪ)‪.(4‬‬
‫ﻭﻗﺪ ﺗﻮﺍﻓﻖ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻣﻊ ﺭﺃﻱ ﺩﺭﺳﺘﻮﻳﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﻟﺬﻱ ﺃﻧﻜﺮ ﺑﺪﻭﺭﻩ ﺍﳌﺸﺘﺮﻙ‬
‫ﺍﻟﻠﻔﻈﻲ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪":‬ﻓﻈ ‪‬ﻦ ﻣﻦ ﱂ ﻳﺘﺄﻣ‪‬ﻞ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﱂ ﻳﺘﺤﻘﻖ ﺍﳊﻘﺎﺋﻖ ﺃ ﹼﻥ ﻫﺬﺍ ﻟﻔﻆ ﻭﺍﺣﺪ‬
‫ﻭﻗﺪ ﺟﺎﺀ ﳌﻌﺎﻥ ﳐﺘﻠﻔﺔ‪،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻛﻠﹼﻬﺎ ﺷﻲﺀ ﻭﺍﺣﺪ ﻫﻮ ﺇﺻﺎﺑﺔ ﺍﻟﺸﻲﺀ ﺧﲑﺍ ﻛﺎﻥ ﺃﻭ‬
‫ﺷﺮﺍ")‪.(5‬‬
‫ﻭﺗﺘﻠﺨﺺ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺩﻋﺖ ﺇﱃ ﻭﻗﻮﻉ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ‪ -‬ﻋﻨﺪ ﻣﺜﺒﺘﻴﻬﺎ‪ ،-‬ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ‬
‫ﺍ‪‬ﺎﺯﻱ‪ ،‬ﻭﺳﻮﺀ ﻓﻬﻢ ﺍﳌﻌﲎ ﻭﺍﻟﻘﺮﺽ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻬﺠﺎﺕ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺎﱐ‬
‫ﻟﻠﻜﻠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺣﻴﺚ ﳜﺘﻠﻒ ﻣﻌﻨﺎﻫﺎ ﰲ ﺑﻌﺾ ﺍﻟﻠﻬﺠﺎﺕ‪ ،‬ﹼﰒ ﳝ ‪‬ﺮ ﺯﻣﻦ ﻃﻮﻳﻞ ﻳﻨﺴﻰ ﺧﻼﻟﻪ‬
‫ﺍﳌﻌﲎ ﺍﻷﺻﻠﻲ‪ ،‬ﻭﺗﻠﺰﻡ ﺍﻟﻠﻬﺠﺔ ﺍﳌﻌﻴ‪‬ﻨﺔ ﺍﻟﻜﻠﻤﺔ ﺑﺎﳌﻌﲎ ﺍﳉﺪﻳﺪ ﺩﻭﻥ ﺳﻮﺍﻩ‪ ،‬ﻓﺎﳍﺠﺮﺱ ﺗﻌﲏ ﺍﻟﻘﺮﺩ‬
‫ـــــــــ‬
‫)‪ (1‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.24/1 ،‬‬
‫)‪ (2‬ﺍﻟﺼﺎﺣﱯ ﰲ ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺹ‪.206‬‬
‫)‪ (3‬ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺹ‪.52-15‬‬
‫)‪ (4‬ﺍﳌﻨﺎﺭ ﻭﺷﺮﺣﻪ‪ ،‬ﺍﺑﻦ ﻣﻠﻚ‪ ،‬ﺣﺎﺷﻴﺔ ﺍﻟﺮﻫﺎﻭﻱ‪ ،‬ﺹ‪.345‬‬
‫)‪ (5‬ﺗﺼﺤﻴﺢ ﺍﻟﻔﺼﻴﺢ‪ ،‬ﺍﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ‪ .364/1 ،‬ﻭﺍﳌﺰﻫﺮ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.384/1 ،‬‬

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‫ﻋﻨﺪ ﺍﳊﺠﺎﺯﻳﲔ‪ ،‬ﻭﺗﻌﺒ‪‬ﺮ ﻋﻦ ﺍﻟﺜﻌﻠﺐ ﻋﻨﺪ ﲤﻴﻢ‪ ،‬ﻭﻗﺪ ﻳﻨﺸﺄ ﺗﻌﺪﺩ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ ﻧﺘﻴﺠﺔ ﺗﻄﻮ‪‬ﺭ‬
‫ﺻﻮﰐ ﻛﺎﻟﺴ‪‬ﻐﺐ ﻭﺍﻟﺘ‪‬ﻐﺐ)‪.(1‬‬
‫ﻭﻧﻀﺐ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﺃﻛﺜﺮ ﻭﻭﺻﻞ ﺑﻪ ﺍﳊﺪ ﺇﱃ ﻣﻌﺎﳉﺔ ﻗﻀﻴﺔ ﺣﺴﺎﺳﺔ ﰲ ﺑﺎﺏ ﺍﳌﺸﺘﺮﻙ‬
‫ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻳﺘﻌﻠﹼﻖ ﺍﻷﻣﺮ ﺑﺎﻹﺷﻜﺎﻝ ﺍﳉﻮﻫﺮﻱ‪ :‬ﺇﺫﺍ ﺩﺍﺭ ﺍﻟﻠﻔﻆ ﺑﲔ ﺍﻻﺷﺘﺮﺍﻙ ﻭﻋﺪﻣﻪ‪ ،‬ﻋﻠﻰ ﻣﺎﺫﺍ‬
‫ﺍﳌﻌﻮ‪‬ﻝ؟‪ ،‬ﻳﻘﺪ‪‬ﻡ ﺍﳌﻮﻗﻒ ﺍﻷﺻﻮﱄ ﺣﻼ ﻣﺴﺘﻘﻴﻤﺎ ﻭﺟﻮﺍﺑﺎ ﻣﻌﻠﻼ‪ ،‬ﻣﺎ ﻣﻠﺨ‪‬ﺼﻪ ﺃ ﹼﻥ ﺍﳌﺮﺟ‪‬ﺢ ﰲ‬
‫)‪(2‬‬
‫ﺍﻟﻘﻀﻴﺔ ﻋﺪﻡ ﺍﻻﺷﺘﺮﺍﻙ‪ ،‬ﺑﺪﻟﻴﻞ‪:‬‬
‫ﺃ‪ -‬ﺃﻧ‪‬ﻪ ﻟﻮ ﻛﺎﻥ ﺍﺣﺘﻤﺎﻝ ﺍﻻﺷﺘﺮﺍﻙ ﻣﺴﺎﻭﻳﺎ ﻻﺣﺘﻤﺎﻝ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﳌﺎ ﺣﺼﻞ ﺍﻟﺘﻔﺎﻫﻢ ﺑﲔ ﺃﺭﺑﺎﺏ‬
‫ﺍﻟﻠﺴﺎﻥ ﺣﺎﻝ ﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﰲ ﺃﻏﻠﺐ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻣﻦ ﻏﲑ ﺍﺳﺘﻔﺴﺎﺭ ﻭﺍﺳﺘﻜﺸﺎﻑ ﻋﻦ ﻣﺮﺍﺩ‬
‫ﺍﳌﺘﻜﻠﻢ ﻭﺍﳌﻌﻠﻮﻡ ﺃ ﹼﻥ ﺍﻟﻔﻬﻢ ﳛﺼﻞ ﲟﺠﺮﺩ ﺇﻃﻼﻕ ﺍﻟﻠﻔﻆ ‪،‬ﻓﻜﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ﺣﺼﻮﻝ‬
‫ﺍﻻﻧﻔﺮﺍﺩ ‪.‬‬
‫ﺏ‪ -‬ﻟﻮ ﺗﺴﺎﻭﻯ ﺍﻻﺣﺘﻤﺎﻻﻥ ﻻﻣﺘﻨﻊ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺇﻓﺎﺩﺓ ﺍﻟﻈﻦ‪ ،‬ﻓﻀﻼ ﻋﻦ‬
‫ﺍﻟﻴﻘﲔ‪ ،‬ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻟﻔﺎﻅ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﻣﺎ ﻇﻬﺮ ﻟﻨﺎ ﻭﺑﲔ ﻏﲑﻩ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‬
‫ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻏﲑ ﻣﺎ ﻇﻬﺮ ﻟﻨﺎ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻷﺧﺒﺎﺭ ﻣﻔﻴﺪﺍ ﻟﻠﻈﻦ ﻓﻀﻼ ﻋﻦ‬
‫ﺍﻟﻴﻘﲔ‪.‬‬
‫ﺝ‪ -‬ﺃ ﹼﻥ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺩ ﹼﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻟﻔﺎﻅ ﰲ ﺍﻷﻛﺜﺮ ﻣﻔﺮﺩﺓ ﻻ ﻣﺸﺘﺮﻛﺔ‪ ،‬ﻭﺍﻟﻜﺜﺮﺓ ﺗﻔﻴﺪ ﻇﻦ‬
‫ﺍﻟﺮﺟﺤﺎﻥ‪.‬‬
‫ـــــــــ‬
‫)‪ (1‬ﻳﻨﻈﺮ ﰲ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺃﻧﻴﺲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻹﳒﻠﻮ ‪،‬ﻁ‪ ، 6‬ﺳﻨﺔ ‪ ،1984‬ﺹ‪.204-193‬‬
‫)‪ (2‬ﺍﻹ‪‬ﺎﺝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﺍﻟﺴﺒﻜﻲ‪ .254-253/1 ،‬ﻭﻳﻨﻈﺮ ﻣﻨﻬﺞ ﺍﳌﺘﻜﻠﻤﲔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻋﺒﺪ‬
‫ﺍﻟﺮﺅﻭﻑ ﻣﻔﻀﻲ ﺧﺮﺍﺑﺸﺔ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻁ‪ ،2005‬ﺹ‪.282‬‬

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‫ﺩ‪ -‬ﺃ ﹼﻥ ﺍﳌﺸﺘﺮﻙ ﻳﺘﻀﻤﻦ ﻣﻔﺴﺪﺓ ﺍﻟﻼﻓﻆ ﻭﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﻣﺘﻀﻤﻦ ﺍﳌﻔﺴﺪﺓ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷﺻﻞ‬
‫ﻷ ﹼﻥ ﺍﻷﺻﻞ ﻋﺪﻣﻬﺎ‪ ،‬ﻭﺗﻀﻤﻨﻪ ﻣﻔﺴﺪﺓ ﺍﻟﺴﺎﻣﻊ ﺑﺄﻧ‪‬ﻪ‪:‬‬
‫‪-‬ﺭﲟﺎ ﱂ ﻳﻔﻬﻢ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﻫﺎﺏ ﺍﺳﺘﻔﺴﺎﺭ ﺍﻟﻼﻓﻆ‪ ،‬ﻟﻜﻮﻥ ﺍﻟﻼﻓﻆ ﻣﻬﻴﺒﺎ‪.‬‬
‫‪-‬ﻭﺭﲟﺎ ﺍﺳﺘﻨﻜﻒ ﺍﻟﺴﺎﻣﻊ ﻋﻦ ﺍﺳﺘﻔﺴﺎﺭﻩ‪.‬‬
‫ﻭﻋﻨﺪﻫﺎ ﺭﲟﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﻠﻔﻆ ﻏﲑ ﻣﺮﺍﺩ ﺍﻟﻼﻓﻆ‪ ،‬ﻭﳛﻜﻲ ﻟﻐﲑﻩ‪ ،‬ﻭﳛﻜﻲ ﺫﻟﻚ ﺍﻟﻐﲑ ﻵﺧﺮ‬
‫ﻭﻫﻜﺬﺍ ﻳﺆﺩﻱ ﺇﱃ ﻭﻗﻮﻉ ﲨﻊ ﻛﺜﲑ ﰲ ﺍﻟﻐﻠﻂ‪ ،‬ﻭﺫﻟﻚ ﺟﻬﻞ ﻋﻈﻴﻢ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺗﻀﻤﻨﻪ ﻣﻔﺴﺪﺓ ﺍﻟﻼﻓﻆ ﻓﺈﻧﻪ‪:‬‬
‫‪-‬ﻗﺪ ﳛﺘﺎﺝ ﰲ ﺗﻔﺴﲑ ﺍﻟﻠﻔﻆ ﺍﳌﺸﺘﺮﻙ ﺇﱃ ﺍﻟﻠﻔﻆ ﺍﳌﻨﻔﺮﺩ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﺸﺘﺮﻙ ﺿﺎﺋﻌﺎ‪ .‬ﻭﺃﻳﻀﺎ‬
‫ﻓﺈﻧ‪‬ﻪ ﻳﺆﺩﻱ ﺇﱃ ﺇﺿﺮﺍﺭﻩ‪ ،‬ﺇﺫ ﻳﺼﲑ ﺩﺍﺋﻤﺎ ﻣﻔﺘﻘﺮﺍ ﺇﱃ ﺍﻟﺘﻔﺴﲑ‪.‬‬
‫‪-‬ﻭﺃﻳﻀﺎ ﻓﺮﲟﺎ ﻇﻦ ﺍﻟﻼﻓﻆ ﺃ ﹼﻥ ﺍﻟﺴﺎﻣﻊ ﻓﻬﻢ ﺍﳌﺮﺍﺩ ﻓﻴﻀﻴﻊ ﻏﺮﺽ ﺍﻟﻼﻓﻆ‪.‬‬
‫ﻓﺈﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻛﻠﻪ ﻛﺎﻥ ﺍﳌﺸﺘﺮﻙ ﻣﺮﺟﻮﺣﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷﺻﻞ‪.‬‬
‫ﻭﺑﻘﻲ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺃ ﹼﻥ ﺃﺑﺎ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻳﻌ ‪‬ﺪ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﻀﺎﺩﺓ ﻣﻦ ﺍﳌﺸﺘﺮﻙ‪ ،‬ﻣﺜﻞ‬
‫ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻟﻘﺮﺀ ﻋﻠﻰ ﺍﳊﻴﺾ ﻭﺍﻟﻄﻬﺮ‪ ،‬ﻭﺍﻟﻨﺎﻫﻞ ﻟﻠﻌﻄﺸﺎﻥ ﻭﺍﻟﺮﻳﺎﻥ‪ ،‬ﻭﺍﳉﻮﻥ ﻟﻸﺑﻴﺾ‬
‫ﻭﺍﻷﺳﻮﺩ)‪،(1‬ﻭﻟﻜﻨ‪‬ﻪ ﻳﻔﺮﻕ ﺑﲔ ﺍﳌﺸﺘﺮﻙ ﺍﻟﻠﻔﻈﻲ ﻭﺍﻷﺿﺪﺍﺩ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﺑﲔ ﻣﺎ ﺃﻃﻠﻖ ﻋﻠﻴﻪ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﻮﺍﻃﺌﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﺎﳌﺸﺘﺮﻙ ﻟﺪﻳﻪ ﻗﺪ ﻳﺪﻝ ﻋﻠﻰ ﺷﻴﺌﲔ ﳐﺘﻠﻔﲔ‪ ،‬ﻛﻤﺎ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺍﳌﺘﻀﺎﺩﻳﻦ ﻭﻟﻜﻦ ﺍﳌﺸﺘﺮﻙ ﻗﺪ ﻳﻜﻮﻥ ﻣﺸﺎ‪‬ﺎ ﻟﻠﻤﺘﻮﺍﻃﺊ ﺣﱴ ﻻ ﻳﻜﺎﺩ ﻭﻳﺘﻌﺴﺮ ﺍﻟﺘﻔﺮﻳﻖ‬
‫ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻳﻘﺘﺮﺡ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺗﺘﺪﺍﺧﻞ ﻣﻊ ﺍﳌﺸﺘﺮﻙ‬
‫ﻭﺍﳌﺘﻮﺍﻃﺊ ﺍﺻﻄﻼﺡ "ﺍﳌﺸﻜﻞ")‪ ،(2‬ﻣﺜﺎﻝ ﺫﻟﻚ ﻟﻔﻆ ﺍﻟﻨﻮﺭ ﻓﻬﻮ ﻣﻦ ﺍﳌﺸﻜﻞ؛ ﻷﻧ‪‬ﻪ ﻳﺪ ﹼﻝ ﻋﻠﻰ‬
‫ــــــــ‬
‫‪-1‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.21-20/1 ،‬‬
‫‪-2‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.21/1 ،‬‬

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‫ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻛﻤﺎ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﺑﻪ ﻳﻬﺘﺪﻱ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﲟﻌﲎ ﺃ ﹼﻥ ﺍﻻﺷﺘﺮﺍﻙ‬
‫ﻭﻗﻊ ﺑﲔ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻀﻮﺀ‪،‬ﻛﻤﺸﺎﺭﻛﺔ ﺍﻟﺴﻤﺎﺀ ﻟﻺﻧﺴﺎﻥ ﰲ ﻛﻮ‪‬ﺎ ﺟﺴﻤﺎ‪.‬ﻋﻠﻰ ﺃﻥ‬
‫ﻳﻘﺼﺪ ﺑﺎﳌﺘﻮﺍﻃﺊ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺗﻄﻠﻖ ﻋﻠﻰ ﺃﺷﻴﺎﺀ‪ ،‬ﻣﺘﻐﺎﻳﺮﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﺪﺩ‪ ،‬ﻣﺘﻔﻘﺔ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟﻪ ﺍﻟﻠﻔﻆ ﻣﺜﺎﻝ ﺫﻟﻚ ﻟﻔﻆ ﺍﻟﺮﺟﻞ ﻳﻄﻠﻖ ﻋﻠﻰ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﻭﺑﻜﺮ ﻭﺧﺎﻟﺪ‪.‬‬

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‫ﺧﺎﺗــﻤﺔ‬

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 ‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺮﻛﺎﻡ ﺍﳌﻌﺮﰲ ﳔﻠﺺ ﻭ‪‬ﻧ ﹺﻬﺪ‪‬ﻱ ﺇﱃ‪:‬‬

‫‪ -‬ﺃﻥ ﺍﻷﺻﻮﻟﻴﲔ ﻗﺪ ﺍﻫﺘﺪﻭﺍ ﻓﻌﻼ ﺇﱃ ﻣﻔﺎﺗﻴﺢ ﻧﺎﺟﻌﺔ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻨﺼﻮﺹ ﻭﻣﻌﺎﳉﺔ ﺍﳌﻘﺎﺻﺪ‬
‫ﻭﺣﺮﺍﻛﻬﻢ ﺍﻟﻌﻤﻠﻲ ﻛﺎﻥ ﺩﺍﺋﻤﺎ ﻳﻌﻤﺪ ﺇﱃ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻵﻟﻴﺎﺕ ﺍﻹﺟﺮﺍﺋﻴ‪‬ﺔ ﺍﳌﺴﻨ‪‬ﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ‬
‫ﺇﱃ ﺗﻘﻨﲔ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﺬﻱ ﻳﻠﻤﺲ ﺑﻌﺾ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻋﻞ ﻣﺴﺘﻮﻯ ﺍﳊﺪﺙ ﺍﻟﻜﻼﻣﻲ‬
‫ﹼﰒ ﻓﺤﺼﻪ ﲟﺠﻬﺮ ﺍﻟﺘﺄﻣ‪‬ﻞ ﻭﺍﻟﺘﺪﺑ‪‬ﺮ ﻛﻲ ﻳﺴﺘﻤﻴﺰ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﳌﺮﺟﻮﺡ‪ .‬ﻭﻳﻐﺪﻭ –ﺑﺎﻟﺘﺎﱄ‪ -‬ﺭﺩﻓﺎ‬
‫ﻣﻌﻴﻨﺎ ﻟﻺﻧﺒﺎﺀ ﲟﺎ ﻳﺒﻐﻴﻪ ﻭﻳﻘﺼﺪﻩ ﺻﺎﺣﺐ ﺍﳋﻄﺎﺏ ﻣﻦ ﻛﻼﻣﻪ‪ .‬ﻭﻃﺒﻴﻌﻲ ﺃﻥ ﻳﻨﻄﻠﻖ ﺍﻟﺘﻔﻜﲑ‬
‫ﺍﻷﺻﻮﱄ ﰲ ﺩﺭﺍﺳﺔ ﺍﳌﻌﲎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﻛﺎﺋﺰ‪ ،‬ﻭﲞﺎﺻﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺣﱴ ﻳﺘﺴﻨ‪‬ﻰ ﻟﻪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ‬
‫ﺍﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﺍﻟﻘﺮﺍﺭ ﺍﻟﺼﺎﺋﺐ ﺍﲡﺎﻩ ﻣﺎ ﻳﻌﺮﺽ ﻋﻠﻴﻪ ﻣﻦ ﺭﺳﺎﺋﻞ ﻭﻧﺼﻮﺹ‪ ،‬ﺇﺫ ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ‬
‫ﺩﻭﻥ ﺗﻔﻌﻴﻞ ﻭﺗﻮﻇﻴﻒ ﺁﻟﻴﺎﺕ ﺍﻟﺘﺄﻭﻳﻞ ﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﻧﻔﻌﻴﺔ ﻭﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬

‫‪ -‬ﻟﻘﺪ ﺍﺳﺘﻄﺎﻉ ﺍﻷﺻﻮﻟﻴﻮﻥ ﲢﺴﺲ ﻭﺇﺩﺭﺍﻙ ﻋﻼﻗﺔ ﺍﳌﺘﻜﹼﻠﻢ ﲞﻄﺎﺑﻪ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﲢﻠﻴﻠﻴﺔ‬
‫ﺗﻌﺘﻤﺪ ﻣﺮﻛﺰﻳﺔ ﺍﳉﻬﺎﺯ ﺍﻟﺘﻮﺍﺻﻠﻲ ﰲ ﺍﳊﺪﺙ ﺍﻟﻠﻐﻮﻱ‪،‬ﻭﺧﺎﺻﺔ ﻣﺎ ﻳﺘﺪﺍﻭﻝ ﻓﻴﻪ ﻣﻦ ﻋﻤﻠﻴﱵ‬
‫ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻠﻔﻈﻲ ﻭﺍﻟﺘﻔﻜﻴﻚ ﺍﳌﻔﻬﻮﻣﻲ‪ .‬ﻭﺍﳌﻼﺣﻈﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ‬
‫ﻫﻲ ﺃﻥ ﺍﳋﻄﺎﺏ ﺍﻟﻠﻐﻮﻱ ﻻ ﻳﺪﺭﻙ ﻏﺎﻳﺘﻪ ﰲ ﺍﻹﺑﻼﻍ ﻭﺭﺑﻂ ﺍﻟﺘﻮﺍﺻﻞ ﺑﲔ ﺍﻟﺒﺎﺙ ﻭﺍﳌﺮﺳﻞ ﺇ ﹼﻻ‬
‫ﺇﺫﺍ ﺗﺮﺗﺒﺖ ﺩﻻﻟﺘﻪ ﰲ ﻧﻔﺲ ﺍﻟﺴﺎﻣﻊ ﻃﺒﻘﹰﺎ ﻟﻨﻔﺲ ﺗﺮﺗﺒﻬﺎ ﰲ ﺫﻫﻦ ﺍﳌﺘﻜﹼﻠﻢ ﻗﺒﻞ ﺃﻥ ﻳﺒﺖ‬
‫ﺧﻄﺎﺑﻪ‪،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻟﺰﺍﻣﺎ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﻋﻨﺎﺻﺮ ﺗﺪﺍﻭﻟﻴﺔ ﻭﺩﻻﻟﻴﺔ ﺗﻜﻮﻥ ﲟﺜﺎﺑﺔ ﳏﺪﺩﺍﺕ‬
‫ﺍﺿﻄﺮﺍﺭﻳﺔ ﻟﻠﺘﻮﺍﺻﻞ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﳝﻜﻦ ﺍﻹﻗﺮﺍﺭ ﺑﺸﺮﻋﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﺣﻴﺚ ﺃﻣﻜﻨﻬﺎ‬
‫ﺍﻟﻨﻔﺎﺩ ﺑﺒﺼﲑﺓ ﺇﱃ ﺟﻮﻫﺮ ﻭﺣﻴﺜﻴﺎﺕ ﺍﻟﺪﺭﺱ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﻮ‪‬ﻝ ﻋﻠﻰ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﺍﻵﺗﻴﺔ ‪:‬‬

‫‪-‬ﺍﳌﻮﺍﺿﻌﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ‪:‬ﳚﻤﻊ ﺍﳌﺪﺧﻞ ﺍﳌﻌﺠﻤﻲ ﺍﳌﻘﺎﺑﻞ ﺃﻭ ﺍﳌﻘﺎﺑﻼﺕ ﻟﻠﻤﻔﻬﻮﻡ ﰲ ﻟﻐﺔ‬

‫ﺃﻭ ﻟﻐﺎﺕ ﻃﺒﻴﻌﻴﺔ‪.‬‬

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‫‪-‬ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﳌﻨﻄﻘﻴﺔ‪ :‬ﳚﻤﻊ ﺍﳌﺪﺧﻞ ﺍﳌﻨﻄﻘﻲ ﻣﻌﻠﻮﻣﺎﺕ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻌﻼﻗﺎﺕ ﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﱵ‬
‫ﻳﻘﻴﻤﻬﺎ ﺍﳌﻔﻬﻮﻡ ﻣﻊ ﻣﻔﺎﻫﻴﻢ ﺃﺧﺮﻯ )ﺗﻨﺎﻗﺾ ‪،‬ﺍﺳﺘﻠﺰﺍﻡ‪. (..‬‬

‫‪ -‬ﺍﻷﺻﻮﻝ ﺍﻟﺘﺨﺎﻃﺒﻴﺔ ‪،‬ﳚﻤﻊ ﺍﳌﺪﺧﻞ ﺍﻟﺘﺨﺎﻃﱯ ﻣﻌﻠﻮﻣﺎﺕ ﺗﺘﻌﻠﻖ ﲟﺎ ﻳﻘﺼﺪﻩ ﺍﻟﻘﺎﺋﻞ‪.‬‬

‫‪ -‬ﻧﻠﻔﻲ ﺍﻟﺪﺍﺭﺱ ﺍﻷﺻﻮﱄ ﺃﺛﻨﺎﺀ ﻣﻌﺎﳉﺘﻪ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻟﻠﻨﺼﻮﺹ ﻻ ﻳﻔﺼﻞ ﺑﲔ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺪﻻﻟﻴﺔ‬
‫ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﻘﺎﺻﺪﻳﺔ‪ ،‬ﻭﻣﺮ ‪‬ﺩ ﺫﻟﻚ ﺃ ﹼﻥ ﺃﺳﻠﻮﺏ ﺍﻟﺒﺤﺚ ﻟﺪﻳﻬﻢ ﻗﺎﺋﻢ ﻋﻠﻰ ﻣﺒﺪﺇ ﺍﳌﻀﺎﻳﻔﺔ‬
‫ﺃﻭ ﺍﻟﺘﻼﺯﻡ ﺑﲔ ﻗﻮﺍﻧﲔ ﺍﻟﻠﻐﺔ ﰲ ﺇﻧﺘﺎﺝ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺿﻮﺍﺑﻂ ﺍﻟﺴﻴﺎﻕ ﰲ ﲢﺪﻳﺪ ﺩﻻﻟﺘﻪ‪ ،‬ﻭﻗﻮﺍﻋﺪ‬
‫ﺍﻟﺸﺮﻉ ﰲ ﺗﻮﺟﻴﻬﻬﺎ ﻟﻪ ﻋﻠﻰ ﳓﻮ ﺧﺎﺹ‪ .‬ﻭﻳﻌﲏ ﻣﺼﻄﻠﺢ ﺍﳌﻀﺎﻳﻔﺔ ﻓﻴﻤﺎ ﻳﻌﻨﻴﻪ ﺃ ﹼﻥ ﺗﻌﻘﹼﻞ ﺃﺣﺪ‬
‫ﺍﻷﻣﺮﻳﻦ ﻏﲑ ﻣﺘﺤﻘﻖ ﺩﻭﻥ ﺗﻌﻘﹼﻞ ﺍﻷﻣﺮ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﻌﻜﺲ ﺃﻳﻀﺎ‪ .‬ﺃﺩ‪‬ﻯ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻭﺍﳌﻨﻬﺞ‬
‫ﺍﻟﺒﺤﺜﻲ ﺇﱃ ﺗﻀﺎﻳﻒ ﻭﺗﺪﺍﺧﻞ ﺍﻟﻌﻠﻮﻡ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﲟﺎ ﻳﺸﻜﹼﻞ ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻣﺘﻮﺣﺪﺓ‪ ،‬ﺻﺎﺭ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﻠﺴﺎﱐ ﻧﺘﺎﺟﺎ ﳍﺎ‪ ،‬ﻓﻘﺪ ﺗﻨﺎﻭﻟﻮﺍ ﺑﺎﻟﺪﺭﺱ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺪﻻﻟﻴﺔ‪ ،‬ﻛﺎﻟﻌﺎﻡ‬
‫ﻭﺍﳋﺎﺹ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍ‪‬ﺎﺯ‪ ،‬ﻭﺍﻟﺘﺮﺍﺩﻑ ﻭﺍﳌﺸﺘﺮﻙ‪ ،‬ﻭﻧﺒ‪‬ﻬﻮﺍ ﻭﻃﺮﻗﻮﺍ ﺃﻳﻀﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ‬
‫ﺍﳋﻄﺎﺑﻴﺔ ﺍﻟﱵ ﺗﺴﻌﻰ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺗﻐﻄﻴﺘﻬﺎ‪ ،‬ﻛﺎﻻﻗﺘﻀﺎﺀ‪ ،‬ﻭﺍﳌﻔﻬﻮﻡ‪ ،‬ﻭﺍﻟﻘﺮﻳﻨﺔ‬
‫ﻭﺍﳊﺬﻑ‪،‬ﻭﺍﻟﻔﻌﻞ ﺍﻟﻜﻼﻣﻲ‪ ،‬ﻭﳝﻜﻦ ﻟﻠﻤﺘﻔﺤﺺ ﺍﻟﻠﺴﺎﱐ ﺃﻥ ﻳﺰﻋﻢ ﺩﻭﻥ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻘﻮﻝ‪ ،‬ﺃ ﹼﻥ‬
‫ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﲝﺚ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻟﻔﻈﺎ ﻭﲨﻠﺔ‪ ،‬ﻧﺼﺎ ﻭﺳﻴﺎﻗﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻫﻲ‬
‫ﳏﻮﺭ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺪﺭﺱ ﺍﳌﻌﺮﰲ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪ -‬ﻟﻘﺪ ﺃﺩﺭﻙ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺇﺩﺭﺍﻛﺎ ﺗﺎﻣﺎ ﻭﺟﺎﺯﻣﺎ ﺃ ﹼﻥ ﺍﻟﺪﻻﻟﺔ ﻫﻲ ﺃﺩﺍﺓ ﺍﻟﻨﺺ ﰲ ﺇﻧﺘﺎﺝ ﻧﻔﺴﻪ‬
‫ﻟﺬﻟﻚ ﻧﻠﻔﻴﻬﻢ ﳜﺼ‪‬ﺼﻮﻥ ﳍﺎ ﰲ ﻣﺪﻭ‪‬ﻧﺎ‪‬ﻢ ﺳﻔﺮﺍ ﻛﺎﻣﻼ ﻳﻌﺮﺿﻮﻥ ﻓﻴﻪ ﺣﻘﺎﺋﻘﻬﺎ ﻭﺃﳕﺎﻁ‬
‫ﺗﺸﻜﹼﻠﻬﺎ ﺣﱴ ﻳﻜﺎﺩ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻌﻘﻠﻲ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ ﻳﺸﻬﺪ ﻧﺸﺎﻃﺎ ﻭﻣﺴﻠﻜﺎ ﻭﺣﻴﺪﺍ‬
‫ﻳﺘﺠﻪ ﺩﺍﺋﻤﺎ ﻣﻦ ﺍﻟﻌﻼﻣﺔ ﺇﱃ ﺍﳌﻌﲎ‪،‬ﻛﻤﺎ ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻭﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻭﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺑﲔ ﻫﺬﻩ ﺍﻷﺧﲑﺓ –ﺍﻟﻌﻠﻮﻡ‪ -‬ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻣﻔﺎﺭﻗﺎﺕ‪ -‬ﺣﱴ ﻻ ﺗﻨﻌﺖ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻠﺴﺎﻧﻴﺔ ﰲ‬
‫ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﺑﺎﻟﻌﻤﻞ ﺍﳌﻜﺮ‪‬ﺭ ﻣﺎﺩﺍﻡ ﻗﺪ ﹼﰎ ﻃﺮﻗﻬﺎ ﻣﻦ ﻃﺮﻑ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ‪ .-‬ﺇ ﹼﻥ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻠﻐﻮﻱ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻻ ﻳﻌ ‪‬ﺪ ﺍﻣﺘﺪﺍﺩﺍ ﳌﻨﺎﻗﺸﺎﺕ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻓﻜﺘﺐ ﺍﻟﻠﻐﺔ ﺗﻀﺒﻂ‬
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‫ﺍﻷﻟﻔﺎﻅ ﻭ ﺍﳌﻌﺎﱐ ﺍﻟ ﹼﻈﺎﻫﺮﺓ ﺩﻭﻥ ﺍﳌﻌﺎﱐ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﱵ ﻳﺘﻮﺻ‪‬ﻞ ﺇﻟﻴﻬﺎ ﺍﻷﺻﻮﱄ ﺑﺎﺳﺘﻘﺮﺍﺀ ﻳﺰﻳﺪ‬
‫ﻋﻠﻰ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻓﻬﻨﺎﻙ ﺩﻗﺎﺋﻖ ﻻ ﻳﺘﻌ ‪‬ﺮﺽ ﳍﺎ ﺍﻟﻠﻐﻮﻱ ﻭ ﻻ ﺗﻘﺘﻀﻴﻬﺎ ﺻﻨﺎﻋﺔ ﺍﻟﻨﺤﻮ‬
‫ﻭ ﻟﻜﻦ ﻳﺘﻮﺻ‪‬ﻞ ﺇﻟﻴﻬﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﺎﺳﺘﻘﺮﺍﺀ ﺧﺎﺹ ﻭ ﺃﺩﻟﹼﺔ ﺧﺎﺻ‪‬ﺔ‪.‬‬

‫‪ -‬ﺇﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﰲ ﻛﺘﺒﻬﻢ‪ ،‬ﱂ ﺗﻜﻦ ﻭﻟﻴﺪﺓ ﺍﻟﺘﻔﻜﲑ ﺍﳋﺎﻟﺺ‬
‫ﻭﻧﺘﺎﺝ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻘﻠﻲ ﺍ‪ ‬ﺮﺩ؛ ﻷﻥ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ﲟﻔﺮﺩﻫﺎ ﻭﲟﻌﺰﻝ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺬﻭﺍﺕ‬
‫ﻗﺎﺻﺮﺓ ﻋﻦ ﺗﻌﻘﹼﻞ ﺍﳌﻌﺎﱐ ﺗﻌﻘﻼ ﺗﺎﻣﺎ‪ .‬ﻟﺬﻟﻚ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﰲ ﳎﺎﻝ ﲢﻠﻴﻞ‬
‫ﺍﻟﻨﺺ ﻭﺍﳋﻄﺎﺏ ﲢﻠﻴﻼ ﻟﺴﺎﻧﻴﺎ ﱂ ﻳﻜﻦ ﲟﻨﺄﻯ ﻋﻦ ﳐﺘﻠﻒ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﻹﻓﺮﺍﺯﺍﺕ ﺍﳌﺴﻨ‪‬ﺔ ﺍﻟﱵ‬
‫ﺷﻬﺪﻫﺎ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﻗﺎﻃﺒﺔ‪ ،‬ﲟﻌﲎ ﺃ ﹼﻥ ﻣﺸﺮﻭﻉ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻮﺻﻔﻪ ﻣﺸﺮﻭﻋﺎ ﻣﺘﻜﺎﻣﻼ ﻟﻴﺲ‬
‫ﻭﻟﻴﺪ ﺍﻟﻌﻘﻞ ﺍﻟﻮﺍﺣﺪ ﻭﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻧﺘﺎﺝ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﺍﳌﺘﺰﺍﻣﻨﺔ ﻭﺍﳌﺘﻌﺎﻗﺒﺔ‪ ،‬ﻟﺬﻟﻚ ﻧﻠﺤﻆ‬
‫ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﺻﻮﻟﻴﲔ ﺑﻌﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻧ‪‬ﻬﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﺫﺍ ﻣﺮﺟﻌﻴﺔ ﻭﺍﺣﺪﺓ ﰲ ﺗﻨﻈﲑﺍ‪‬ﻢ‬
‫ﻭﺗﻄﺒﻴﻘﺎ‪‬ﻢ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻌﻮ‪‬ﻟﻮﻥ ﻛﺜﲑﺍ ﻋﻠﻰ ﺍﳌﻌﺎﺭﻑ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﱵ ﺳﺒﻘﺖ ﺃﻭ ﻭﺍﻛﺒﺖ‬
‫ﻋﺼﺮﻫﻢ‪ ،‬ﻓﻴﺪﺭﺳﻮﻫﺎ ﻭﻳﻮﺍﺯﻧﻮﺍ ﺑﻴﻨﻬﺎ ﰒ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺇﻣﺎ ﺇﻗﺮﺍﺭ ﻭﺇﻣ‪‬ﺎ ﺗﺮﺟﻴﺢ ﻭﺇﻣ‪‬ﺎ ﺗﻮﻟﻴﺪ ﻧﻈﺮﻱ‬
‫ﺟﺪﻳﺪ‪.‬‬

‫‪ -‬ﻭﳓﻦ ﻧﺘﺤﺴ‪‬ﺲ ﺍﻟﻄﺮﺡ ﺍﻷﺻﻮﱄ ﰲ ﻣﻈﺎﻥ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﺃﺩﺭﻛﻨﺎ ﺃ ﹼﻥ ﺻﻮﺭ ﺍﻟﺘﻨﻮ‪‬ﻉ ﺍﳌﻌﺮﰲ‬
‫ﻭﻣﻨﻄﻖ ﺍﳊﺠﺎﺝ ﻭﻓﺮﺿﻴ‪‬ﺔ ﺍﻻﺳﺘﺪﻻﻝ ﲟﺜﺎﺑﺔ ﲰﺎﺕ ﻭﺭﻛﺎﺋﺰ ﻣﺘﻮﻃﹼﻨﺔ ﻓﻴﻪ‪ ،‬ﺇﺫ ﻻ ﻧﻠﺤﻆ ﺇﺩﺭﺍﻛﺎ‬
‫ﻭﺗﺼﻮ‪‬ﺭﺍ ﻟﺴﺎﻧﻴ‪‬ﺎ ﻭﺍﺣﺪﺍ ﻣﺘﻔﻘﺎ ﻋﻠﻴﻪ ﻟﺸﻜﻞ ﺍﻟﻠﺴﺎﱐ‪ -‬ﺍﻟﺪﻻﱄ ﻭﺍﻟﺘﺪﺍﻭﱄ‪ ،-‬ﻭﻫﺬﺍ ﻳﺸﻌﺮﻧﺎ ﺃ ﹼﻥ‬
‫ﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﺻﻮﱄ ﻣﺎ ﻫﻮ ﺇﻟﹼﺎ ﻣﻌﻄﻰ ﳜﻀﻊ ﰲ ﺑﻨﺎﺋﻪ ﺇﱃ ﺍﳌﻨﻄﻖ ﺍﻟﻌﻘﻠﻲ‪ .‬ﺑﻴﺪ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ‬
‫ﻭﻫﺬﺍ ﺍﳌﻨﻄﻖ ﻻ ﻳﻌﻮﺯﻩ ﺣﺠ‪‬ﺔ ﺍﻹﻗﻨﺎﻉ ﻭﻻ ﻓﺎﻋﻠﻴﺔ ﺍﻹﺳﻘﺎﻁ ﻗﺼﺪ ﲤﺜﹼﻞ ﺍﳌﻌﲎ ﻭﺇﺻﺪﺍﺭ ﺍﳊﻜﻢ‬
‫ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﻬﻮ ﻳﻈ ﹼﻞ ﻣﻔﺘﺤﺎ ﻧﻈﺮﻳﺎ ﻭﻧﺎﻓﺬﺓ ﻳﻄ ﹼﻞ ﻣﻨﻬﺎ ﺍﻟﻘﺎﺭﺉ ﻭﺍﻟﻨﺎﻇﺮ ﺍﻟﻠﺴﺎﱐ ﺑﻐﻴﺔ ﻣﺰﻳﺪ‬
‫ﺍﺳﺘﻜﺸﺎﻑ ﻟﻠﻜﻴﻔﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺘﺠﻠﻰ ‪‬ﺎ ﺍﳌﻌﺎﱐ ﻭﺗﻨﺘﻈﻢ‪.‬ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻻ ﻳﻀﲑ ﺍﻟﺒﺘﺔ‬
‫ﻣﻨﻈﻮﻣﺘﻬﻢ ﺍﳌﻌﺮﻓﻴﺔ ﺍﳌﺜﻘﻠﺔ‪ ،‬ﺑﻞ ﺑﺎﻟﻌﻜﺲ ﻳﻮﻃﹼﻦ ﻓﻜﺮﺓ ﻣﻬﻤ‪‬ﺔ ‪/‬ﻭﻳﺆﻛﹼﺪ ﻗﻴﻤﺔ ﺍﺧﺘﻼﻑ ﻭﺟﻬﺎﺕ‬
‫ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻈﻢ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﳝﺲ ﺍﳌﺼﻄﻠﺢ ﺩﻭﻥ ﺃﻥ ﻳﺘﺠﺎﻭﺯﻩ‪-‬ﰲ ﺍﻟﻐﺎﻟﺐ‪ -‬ﺇﱃ‬

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‫ﺍﳌﻀﻤﻮﻥ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻀﺮ ﺍﻟﻌﻤﻞ ﺍﻷﺻﻮﱄ ﺇﻃﻼﻗﺎ؛ ﻷ‪‬ﻢ ﺃﺩﺭﻛﻮﺍ ﺫﻟﻚ ﻓﻌﺒ‪‬ﺮﻭﺍ ﻋﻨﻪ ﲜﻤﻠﺔ ﺗﻌ ‪‬ﺪ‬
‫ﺭﻛﻴﺰﺓ ﰲ ﳐﺎﺿﻬﻢ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺸﺎﻉ ﻭﺍﳌﺘﻮﺍﺭﺙ‪ ،‬ﻭﻫﻲ ﻗﻮﳍﻢ‪" :‬ﻻ ﻣﺸﺎﺣﺔ ﰲ ﺍﻻﺻﻄﻼﺡ‬
‫)ﺍﻷﻟﻔﺎﻅ ﺃﻭ ﺍﻟﻌﻼﻣﺎﺕ( ﻣﺎﺩﺍﻡ ﺍﳌﻌﲎ ﻭﺍﺣﺪ"‪.‬‬

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‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬

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 ‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪:‬‬
‫ﻣﺼﺮ‪.‬‬ ‫‪ -‬ﺁﻓﺎﻕ ﺟﺪﻳﺪﺓ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻠﻐﻮﻱ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﳏﻤﻮﺩ ﺃﲪﺪ ﳓﻠﺔ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪،2002 ،‬‬
‫‪ -‬ﺍﻹ‪‬ﺎﺝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﺍﻟﺴﺒﻜﻲ ﺗﺎﺝ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻔﺠﺎﻟﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﺍﻹ‪‬ﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ‪،‬ﺍﻟﺴﺒﻜﻴﲔ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﻭﺗﺎﺝ ﺍﻟﺪﻳﻦ ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ‬
‫‪1404‬ﻫـ ‪،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺃﲝﺎﺙ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺩﺍﻭﺩ ﻋﺒﺪﻩ‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ‪ ،‬ﺳﻨﺔ ‪.1973‬‬
‫‪-‬ﺇﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ ﺍﳌﻌﲎ ﻭﺍﻟﻮﺟﻮﺩ ﻧﻘﺪ ﺍﻟﺘﻄﻮﺭﻳﺔ ‪،‬ﺳﺎﻣﻲ ﺃﺩﻫﻢ ﻣﺮﻛﺰ ﺍﻹﳕﺎﺀ ﺍﻟﻘﻮﻣﻲ‪،‬ﺑﲑﻭﺕ )ﺩ ﺕ ﻁ(‪.‬‬
‫‪-‬ﺍﻻﲡﺎﻫﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ‪،‬ﺭﻭﻣﺎﻥ ﻳﺎﻛﻮﺑﺴﻮﻥ ‪،‬ﺗﺮ‪ :‬ﻋﻠﻲ ﺣﺎﻛﻢ ﺻﺎﱀ ﻭﺣﺴﻦ ﻧﺎﻇﻢ ‪،‬ﺍﳌﺮﻛﺰ‬
‫ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ‪،‬ﺩﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﻁ‪.2002، 1‬‬
‫‪-‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ ﺟﻼﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ ‪ 1402‬ﻫـ‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﻵﻣﺪﻱ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺗﻌﻠﻴﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻔﻴﻔﻲ‪،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‬
‫ﻁ‪ 2‬ﺳﻨﺔ ‪1402‬ﻫـ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪) ،‬ﺩ ﺕ ﻁ(‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﻹﺭﺷﺎﺩ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺗﺢ‪:‬ﺃﰊ ﻣﺼﻌﺐ ﳏﻤ‪‬ﺪ ﺳﻌﻴﺪ ﺍﻟﺒﺪﺭﻱ‪،‬ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻁ‪8‬‬
‫ﺳﻨﺔ‪. 2007‬‬
‫‪-‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﺍﳊﻖ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺣﻘﹼﻘﻪ ﻭﻋﻠﹼﻖ ﻋﻠﻴﻪ‬
‫ﳏﻤﺪ ﺻﺒﺤﻲ ﺣﺴﻦ ﺣﻠﹼﺎﻕ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‪.2003‬‬
‫‪ -‬ﺍﻻﺳﺘﻘﺎﻣﺔ ‪،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ‪،‬ﻁ‪1‬‬
‫ﺳﻨﺔ ‪.1983‬‬
‫‪-‬ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﺘﺴﻤﻴﺔ ﰲ ﻧﻈﺎﻡ ﺍﻷﻧﻈﻤﺔ ﺍﳌﻌﺮﻓﻴﺔ‪ ،‬ﻣﻄﺎﻉ ﺍﻟﺼﻔﺪﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‬
‫‪ ، 1986‬ﺑﻐﺪﺍﺩ‪.‬‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳ‪‬ﺔ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺳﻨﺔ ‪ ،1973‬ﺑﲑﻭﺕ‪.‬‬ ‫‪-‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﹼﻌﲔ ﻋﻦ ﺭ ‪‬‬

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‫‪ -‬ﺃﺻﻮﻝ ﺗﺮﺍﺛﻴﺔ ﰲ ﻧﻈﺮﻳﺔ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ‪ ،‬ﺃﲪﺪ ﻋﺰﻭﺯ‪،‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﲢﺎﺩ ﻛﺘﺎﺏ ﺍﻟﻌﺮﺏ‪2002 ،‬‬
‫ﺩﻣﺸﻖ‪.‬‬
‫‪-‬ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻼﺳﻔﺔ ‪،‬ﺳﻴﻒ ﺍﻟﺪﻳﻦ ﺍﻵﻣﺪﻱ ‪،‬ﲢﻘﻴﻖ ﻋﻤ‪‬ﺎﺭ ﻃﺎﻟﱯ ‪،‬ﺍﳌﺆﺳﺴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻜﺘﺎﺏ ‪،‬ﺳﻨﺔ‬
‫‪، 1983‬ﺍﳉﺰﺍﺋﺮ ‪.‬‬
‫‪ -‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‪ ،1998‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﲢـ‪ :‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺍﻷﻓﻐﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺳﻨﺔ‪ 1372‬ﻫـ‪.‬‬
‫‪ -‬ﺍﻷﺻﻮﻝ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﻣﻄﺎﺑﻊ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪1372 ،‬ﻫـ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﺍﻹﻛﻠﻴﻞ ﰲ ﺍﳌﺘﺸﺎﺑﻪ ﻭﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻁ‪ ،1947‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫ﻱ ﺍﻷﻟﺴﻨﻴ‪‬ﺔ ‪،-‬ﺍﳌﺆﺳﺴﺔ ﺍﳉﺎﻣﻌﻴﺔ‬‫‪ -‬ﺍﻷﻟﺴﻨﻴ‪‬ﺔ ﺍﻟﺘﻮﻟﻴﺪﻳ‪‬ﺔ ﺍﻟﺘﺤﻮﻳﻠﻴ‪‬ﺔ ﻭ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ – ﺍﻟﻨﻈﺮ ‪‬‬
‫ﻟﻠﺪﺭﺍﺳﺎﺕ ﺳﻨﺔ ‪ ،1986‬ﻁ‪.2‬‬
‫‪ -‬ﺍﻷﻟﺴﻨﻴﺔ)ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﳊﺪﻳﺚ( ﺍﳌﺒﺎﺩﺉ ﻭﺍﻷﻋﻼﻡ‪ ،‬ﻣﻴﺸﺎﻝ ﺯﻛﺮﻳﺎ‪ ،‬ﺍﳌﺆﺳﺴﺔ ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ‬
‫ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻁ‪ 2‬ﺳﻨﺔ ‪ ،1983‬ﺑﲑﻭﺕ‬
‫‪-‬ﺃﻣﺎﱄ ﺍﻟﺪﻻﻻﺕ ﻭﳎﺎﱄ ﺍﻻﺧﺘﻼﻓﺎﺕ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﻴﻪ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1999‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺃﻧﻈﻤﺔ ﺍﻟﻌﻼﻣﺎﺕ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺍﺏ ﻭﺍﻟﺜﻘﺎﻓﺔ‪،‬ﺳﻴﺰﺍ ﻗﺎﺳﻢ ‪-‬ﻧﺼﺮ ﺣﺎﻣﺪ ﺃﺑﻮ ﺯﻳﺪ‪،‬ﺩﺍﺭ ﺇﻟﻴﺎﺱ ﺍﻟﻌﺼﺮﻳﺔ‬
‫‪،1986‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﺍﻷﻟﺴﻨﻴﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﻭﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﻭﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ )ﺍﳉﻤﻠﺔ ﺍﻟﺒﺴﻴﻄﺔ(‪ ،‬ﻣﻴﺸﺎﻝ ﺯﻛﺮﻳﺎ‪ ،‬ﺍﳌﺆﺳﺴﺔ‬
‫ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻨﺸﺮ ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1983‬ﺑﲑﻭﺕ‪. ،‬‬
‫‪ -‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺍﳋﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺷﺮﺡ ﻭﺗﻌﻠﻴﻖ ﻭﺗﻨﻘﻴﺢ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻔﺎﺟﻲ‪ ،‬ﺩﺍﺭﺍﳉﻴﻞ‬
‫ﻁ‪ ،3‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴ‪‬ﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﲢـ‪ :‬ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ –ﻭﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮﺽ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‪ ،1993‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﻧﺸﺮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻴﻀﻮﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ ‪.‬‬
‫‪ -‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ ‪،‬ﺍﺑﻦ ﻗ‪‬ﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﺿﺒﻂ ﻭﲣﺮﻳﺞ ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‬
‫‪1414‬ﻫـ ‪1994 -‬ﻡ ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ‪ ،‬ﲢـ‪ :‬ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﳏﻤﻮﺩ ﺍﻟﺪﻳﺐ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻁ‪1‬‬
‫ﺳﻨﺔ‪.1992‬‬
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 ‫‪ -‬ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪،‬ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ‪،‬ﻣﻄﺎﺑﻊ ﺍﻟﺪﻭﺣﺔ ﺍﳊﺪﻳﺜﺔ‪،‬ﻁ‪1399،1‬ﻫـ‪ ،‬ﻗﻄﺮ‪.‬‬
‫‪ -‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ‪ ،1977‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺗﺢ‪ :‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ ‪.1980‬‬
‫‪-‬ﺍﻟﺒﺼﺎﺋﺮ ﺍﻟﻨﺼﲑﻳﺔ ‪،‬ﻋﻤﺮ ﺑﻦ ﺳﻬﻼﻥ ‪،‬ﻁ ﺑﻮﻻﻕ ‪،‬ﺳﻨﺔ ‪1316‬ﻫـ ‪، 1898‬ﻣﺼﺮ‪.‬‬
‫‪-‬ﺍﻟﺒﲎ ﺍﻟﻨﺤﻮﻳﺔ‪،‬ﻧﻮﻡ ﺟﻮﻣﺴﻜﻲ‪،‬ﺗﺮ‪:‬ﻳﺆﻳﻞ ﻳﻮﺳﻒ ﻋﺰﻳﺰ‪،‬ﺩﺍﺭ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺜﻘﺎﻓﻴﺔ‪،‬ﻁ‪،1‬ﺳﻨﺔ‪،1987‬ﺑﻐﺪﺍﺩ‪.‬‬
‫‪-‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ ‪،‬ﳏﻤﺪ ﻣﺮﺗﻀﻰ ﺍﻟ ‪‬ﺰﺑﻴﺪﻱ ‪،‬ﻭﺯﺍﺭﺓ ﺍﻹﻋﻼﻡ ‪،‬ﺍﻟﻜﻮﻳﺖ ‪.‬‬
‫‪ -‬ﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳊﺪﻳﺜﺔ ‪،‬ﻳﻮﺳﻒ ﻛﺮﻡ ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺍﻟﺘﺄﻭﻳﻞ ﺑﲔ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ‪-‬ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ ﰲ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ‪-‬ﺭﻣﻀﺎﻥ ﻋﻠﻲ ﺣﺴﻦ‬
‫ﺍﻟﻘﺮﻧﺸﺎﻭﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﻮﺭﺍﻕ‪ ،2003 ،‬ﻋﻤﺎﻥ‪.‬‬
‫‪-‬ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﳊﻘﻴﻘﺔ‪ ،‬ﻋﻠﻲ ﺣﺮﺏ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1985‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻣﻦ ﺃﻭﺳﱳ ﺇﱃ ﻏﻮﻓﻤﺎﻥ‪ ،‬ﻓﻴﻠﻴﺐ ﺑﻼﻧﺸﻴﻪ‪ ،‬ﺗﺮ‪:‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪،‬ﺩﺍﺭ ﺍﳊﻮﺍﺭ‪،‬ﻁ‪2007،1‬‬
‫ﺳﻮﺭﻳﺎ‪.‬‬
‫‪-‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺍﻟﻴﻮﻡ ﻋﻠﻢ ﺟﺪﻳﺪ ﰲ ﺍﻟﺘﻮﺍﺻﻞ‪،‬ﺁﻥ ﺭﻭﺑﻮﻝ‪-‬ﺟﺎﻙ ﻣﻮﺷﻼﺭ‪،‬ﺗﺮ‪:‬ﺳﻴﻒ ﺍﻟﺪ‪‬ﻳﻦ ﺩﻏﻔﻮﺱ ﻭﳏﻤﺪ‬
‫ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪) ،‬ﺩ ﺕ ﻁ(‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﻟﺘﺴﻌﻴﻨﻴﺔ‪ :‬ﳎﻤﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ‪،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪،‬ﲨﻌﻬﺎ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﻗﺎﺳﻢ ﻭﻭﻟﺪﻩ ﳏﻤﺪ ‪ ،‬ﲢﻘﻴﻖ ﻋﺎﻣﺮ‬
‫ﺍﳉﺰﺍﺭ ﻭ ﺃﻧﻮﺭ ﺍﻟﺒﺎﺯ ‪،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ‪،‬ﻁ‪، 1997، 1‬ﺍﻟﺮﻳﺎﺽ‪.‬‬
‫‪-‬ﺍﻟﺘﺼﻮﺭ ﺍﻟﻠﻐﻮﻱ ﰲ ﺍﻟﻔﻜﺮ ﺍﻻﻋﺘﺰﺍﱄ –ﻣﻘﺎﺭﺑﺔ ﺗﺄﻭﻳﻠﻴﺔ ﰲ ﻣﺸﻜﻼﺕ ﺍﳌﻌﺮﻓﺔ ‪،‬ﺩﺍﺭ ﺍﻷﺩﻳﺐ ‪،‬ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫‪ -‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ‪،‬ﺷﺮﻳﻒ ﺍﳉﺮﺟﺎﱐ ‪،‬ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ ‪.1971،‬‬
‫‪ -‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺒﻬﻴﺔ‪ ،‬ﻁ‪ ،1‬ﻣﺼﺮ‪.‬‬
‫‪ -‬ﺗﻔﺴﲑ ﺍﻟﻨﺼﻮﺹ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩ‪.‬ﳏﻤﺪ ﺃﺩﻳﺐ ﺻﺎﱀ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ‬
‫‪.1984‬‬
‫‪-‬ﺍﻟﺘﻔﻜﲑ ﺍﻟﻠﺴﺎﱐ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ‪،‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻣﺴﺪ‪‬ﻱ‪،‬ﺍﻟﺪﺍﺭ ﺍﻟﻌﺮﰊ ﻟﻠﻜﺘﺎﺏ‪،‬ﻁ‪ ،1‬ﺳﻨﺔ‬
‫‪،1981‬ﻟﻴﺒﻴﺎ‪ -‬ﺗﻮﻧﺲ‪.‬‬
‫‪-‬ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻠﻐﺔ ‪،‬ﺟﻮﺩﻳﺖ ﺟﺮﻳﻦ‪ ،‬ﺗﺮ‪:‬ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﳍﻴﺌﺔ ﺍﳌﺼﺮﻳﺔ ‪،‬ﻁ ‪- .1992‬ﺗﻜﻮﻳﻦ ﺍﻟﻌﻘﻞ‬
‫ﺍﻟﻌﺮﰊ ‪ ،‬ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻱ ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ ‪ ،‬ﺳﻨﺔ ‪ ،1984‬ﺑﲑﻭﺕ ‪.‬‬
‫‪-‬ﺗﻘﺮﻳﺮ ﻋﻠﻰ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻭﺷﺮﻭﺣﻪ‪ ،‬ﺍﻟﺸﺮﺑﻴﲏ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

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‫‪-‬ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﺒﲑ ﺷﺮﺡ ﺍﻟﺘﺤﺮﻳﺮ‪ ،‬ﺍﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ ﺍﳊﻠﱯ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻷﻣﲑﻳﺔ‪،‬ﺳﻨﺔ ‪1316‬ﻫـ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﺍﻟﺘﻤﻬﻴﺪ ﰲ ﲣﺮﻳﺞ ﺍﻟﻔﺮﻭﻉ ﻋﻦ ﺍﻻﺻﻮﻝ‪ ،‬ﺍﻹﺳﻨﻮﻱ‪ ،‬ﺗﺢ‪ :‬ﳏﻤﺪ ﺣﺴﻦ ﲪﻴﺘﻮ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔﻁ‪4‬‬
‫‪1407‬ﻫـ‪.‬‬
‫‪-‬ﺗﻴﺎﺭﺍﺕ ﰲ ﺍﻟﺴﻴﻤﻴﺎﺀ‪ ،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1990‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺗﻠﺨﻴﺺ ﺍﻟﺒﻴﺎﻥ ﰲ ﻣﻌﺠﺰﺍﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺸﺮﻳﻒ ﺍﻟﺮﺿﻲ‪ ،‬ﺗﺢ‪ :‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻐﲏ ﺣﺴﻦ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﺅﻩ‪ ،1955 ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﺍﻟﺘﻮﻟﻴﺪ ﺍﻟﺪﻻﱄ‪ ،‬ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﺯﻫﺮﺍﺀ ﺍﻟﺸﺮﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﺗﻴﺴﲑ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻓﻘﻪ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﲪﺪ ﺍﻷﻃﺮﺵ ﺍﻟﺴﻨﻮﺳﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ‪ ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺳﻨﺔ ‪.2000‬‬
‫‪-‬ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻭﺷﺮﺡ ﺍﶈﻠﻲ ﻣﻊ ﺍﻟﺒﻨﺎﱐ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪)،‬ﺩ ﺕ ﻁ(‪.‬‬
‫‪-‬ﺣﺎﺷﻴﺔ ﺍﻹﻣﺎﻡ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻋﻠﻰ ﺷﺮﺡ ﺍﻹﻣﺎﻡ ﻋﻀﺪ ﺍﻟﺪﻳﻦ ﻭﺍﳌﻠﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﻋﻠﻰ ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ ﻻﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ ‪1403‬ﻫـ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺣﺎﺷﻴﺔ ﺣﺴﻦ ﺍﻟﻌﻄﺎﺭ ﻋﻠﻰ ﺷﺮﺡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﶈﻠﻲ ﻋﻠﻰ ﻣﱳ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻟﺘﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺒﻨﺎﱐ ﻋﻠﻰ ﺷﺮﺡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﶈﻠﻲ ﻋﻠﻰ ﻣﱳ ﲪﻊ ﺍﳉﻮﺍﻣﻊ‪ ،‬ﺗﺎﺝ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺴﺒﻜﻲ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.-‬‬
‫‪ -‬ﺍﳊﺪﻭﺩ ﺍﻷﻧﻴﻘﺔ ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ ﻋﺒﺪ ﺍﻟﺆﻭﻑ ﻣﻔﻀﻲ‬
‫ﺧﺮﺍﺑﺸﺔ ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻁ‪،2007 ،1‬ﻟﺒﻨﺎﻥ‪.‬‬
‫‪-‬ﺍﳊﻮﺍﺭ ﻭﺧﺼﺎﺋﺺ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﺘﻮﺍﺻﻠﻲ –ﺩﺭﺍﺳﺔ ﺗﻄﺒﻴﻘﻴﺔ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،-‬ﳏﻤﺪ ﻧﻈﻴﻒ‬
‫ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﺸﺮﻕ‪ ،‬ﺍﳌﻐﺮﺏ‪ ،‬ﻁ‪.2010‬‬
‫‪-‬ﺍﳋﺼﺎﺋﺺ ‪،‬ﺍﺑﻦ ﺟﲏ ‪،‬ﲢـ‪:‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ ‪، 1956-1952،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﺩﺭﺍﺳﺎﺕ ﰲ ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﺻﺒﺤﻲ ﺍﻟﺼﺎﱀ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﻁ‪ ،6‬ﺳﻨﺔ ‪ ،1976‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺩﺭﺍﺳﺎﺕ ﻟﺴﺎﻧﻴﺔ ﺗﻄﺒﻴﻘﻴﺔ ‪،‬ﻣﺎﺯﻥ ﺍﻟﻮﻋﺮ ‪ ،‬ﺩﺍﺭ ﻃﻼﺱ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ ‪، 1989‬ﺩﻣﺸﻖ‪.‬‬
‫‪ -‬ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪،‬ﺻﺤ‪‬ﺤﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ –ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺩﻭﺭ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﺳﺘﻴﻔﻦ ﺃﻭﳌﺎﻥ‪ ،‬ﺗﺮ‪ :‬ﻛﻤﺎﻝ ﺑﺸﺮ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻁ‪ ،1988‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

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‫‪ -‬ﺩﻳﻮﺍﻥ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ‪ ،‬ﺃﺑﻮ ﺍﳊﺎﺝ ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺻﺤ‪‬ﺤﻪ ﺍﺑﻦ ﺃﰊ ﺷﻨﺐ‪ ،‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻨﺸﺮ‬
‫ﺳﻨﺔ‪ ،1974‬ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫‪-‬ﺩﻳﻮﺍﻥ ﺣﺴ‪‬ﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪) ،‬ﺩ ﺕ ﻁ(‪ -.‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﺍﺑﻦ ﻣﻀﺎﺀ‬
‫ﲢـ‪:‬ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺳﻨﺔ‪ ،1982‬ﻁ‪.2‬‬
‫‪-‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻄﻘﻴﲔ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ‪ ،‬ﺗﻘﺪﱘ ﻭﺿﺒﻂ ﻭﺗﻌﻠﻴﻖ ﺭﻓﻴﻖ ﺍﻟﻌﺠﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‬
‫ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪.1993‬‬
‫‪-‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﺍﺑﻦ ﻣﻀ‪‬ﺎﺀ ﺍﻟﻘﺮﻃﱯ ‪،‬ﲢـ‪:‬ﳏﻤﺪ ﺣﺴﻦ ﳏﻤﺪ ﺣﺴﻦ ﺇﲰﺎﻋﻴﻞ ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻁ‪، 1‬ﺳﻨﺔ‪، 2007‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺭﺳﺎﺋﻞ ﺇﺧﻮﺍﻥ ﺍﻟﺼﻔﺎﺀ ﻭﺧﻼﻥ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﺗﺼﺤﻴﺢ ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،1928 ،‬ﻣﺼﺮ‪.‬‬
‫‪-‬ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﺸﺎﻓﻌﻲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ‪،‬ﲢـ‪ :‬ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪) ،‬ﺩ ﺕ ﻁ(‪.‬‬
‫‪ -‬ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﲢـ‪ :‬ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬
‫‪ -‬ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻭﺟﻨﺔ ﺍﳌﻨﺎﻇﺮ‪ ،‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ‪1391 ،‬ﻫـ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﺍﻟﺴﻴﻤﻴﺎﺀ ﻭ ﻓﻠﺴﻔﺔ ﺍﻟﻠﻐﺔ ‪ ،‬ﺃﻣﱪﺗﻮ ﺇﻳﻜﻮ ‪ ،‬ﺗﺮﲨﺔ ﺃﲪﺪ ﺍﻟﺼﻤﻌﻲ ‪ ،‬ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻁ‪ 1‬ﺳﻨﺔ ‪ 2005‬ﺑﲑﻭﺕ ‪.‬‬
‫‪-‬ﺍﻟﺴﻴﻤﻴﺎﺋﻴﺎﺕ ﻣﻔﺎﻫﻴﻤﻬﺎ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ‪،‬ﺳﻌﻴﺪ ﺑﻨﻜﺮﺍﺩ ‪،‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﺰﻣﻦ ‪، 2003‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪.‬‬
‫‪-‬ﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ ﰲ ﺍﺧﺘﺼﺎﺭ ﺍﶈﺼﻮﻝ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﻘﺮﺍﰲ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪1‬‬
‫ﺳﻨﺔ ‪1393‬ﻫـ‪ ،‬ﻣﺼﺮ‪.‬‬
‫‪-‬ﺷﺮﺡ ﻋﻴﻮﻥ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻓﻀﺎﻝ ﺍ‪‬ﺎﺷﻌﻲ‪ ،‬ﲢـ‪ :‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺳﻠﻴﻢ‪ ،‬ﻣﻜﺘﺒﺔ‬
‫ﺍﻵﺩﺍﺏ ﻁ‪ 1‬ﺳﻨﺔ‪، 2007‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﺷﺮﺡ ﺍﻟﻠﻤﻊ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﲢـ‪ :‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‬
‫‪.1988‬‬
‫‪ -‬ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﻟﺮﻭﺿﺔ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻄﻮﰲ‪ ،‬ﺗﺢ‪ :‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪1990‬‬
‫‪-‬ﺷﺮﺡ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﺑﻦ ﺍﳌﻠﻚ ﻋﺰ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﺍﳌﻄﺎﺑﻊ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪1315 ،‬ﻫـ‪.‬‬
‫‪-‬ﺷﺮﺡ ﺍﻟﻮﺭﻗﺎﺕ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﶈﻠﹼﻲ‪ ،‬ﲢـ‪ :‬ﺃﲪﺪ ﻣﺼﻄﻔﻰ ﻗﺎﺳﻢ ﺍﻟﻄﻬﻄﺎﻭﻱ‬
‫ﺩﺍﺭ ﺍﻟﻔﻀﻴﻠﺔ‪-‬ﺩﺍﺭ ﺍﻟﻨﺼﺮ‪) ،‬ﺩ ﺕ ﻁ(‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

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‫‪ -‬ﺍﻟﺼﺎﺣﱯ ﰲ ﻓﻘﻪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﺴﺎﺋﻠﻬﺎ‪ ،‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﲢـ‪:‬ﻋﻤﺮ ﻓﺎﺭﻭﻕ ﺍﻟﻄﺒ‪‬ﺎﻉ‪ ،‬ﺩﺍﺭ ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ‬
‫ﻁ‪ 1‬ﺳﻨﺔ‪ ،1993‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ ﻋﻠﻰ ﺍﳉﻤﻬﻴﺔ ﻭ ﺍﳌﻌﻄﹼﻠﺔ ‪،‬ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ ‪،‬ﺣﻘﻘﻪ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﺧﻴﻞ ‪،‬ﺩﺍﺭ‬
‫ﺍﻟﻌﺎﺻﻤﺔ ‪،‬ﻁ‪، 3‬ﺳﻨﺔ ‪ 1998 1418‬ﻡ ‪،‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ‪.‬‬
‫‪-‬ﺍﻟﻀﺮﻭﺭﻱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺍﺑﻦ ﺭﺷﺪ‪ ،‬ﲢـ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ 1‬ﺳﻨﺔ‬
‫‪.1994‬‬
‫‪ -‬ﻇﺎﻫﺮﺓ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺻﻠﺘﻬﺎ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‪،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔﺩ‪.‬ﺕ‪.‬ﻁ‪.‬‬
‫‪-‬ﺍﻟﻈﺎﻫﺮ ﺍﻟﻠﻐﻮﻱ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ‪-‬ﺩﺭﺍﺳﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺪﻻﱄ ﻋﻨﺪ ﺍﻟﻌﺮﺏ‪ ،‬ﻧﺎﺻﺮ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﺍﳌﺆﺳﺴـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،2004‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﻟﻈﺎﻫﺮ ﻭﺍﳌﺨﺘﻔﻲ ﻃﺮﻭﺣﺎﺕ ﺟﺪﻟﻴﺔ ﰲ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﺘﻠﻘﻲ ‪،‬ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﻣﺮﺗﺎﺽ ‪،‬ﺩﻳﻮﺍﻥ ﺍﳌﻄﺒﻮﻋﺎﺕ‬
‫ﺍﳉﺎﻣﻌﻴﺔ ‪،‬ﻁ‪ 2005‬ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫‪ -‬ﺍﻟﻌﺒﺎﺭﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺸﻔﺎﺀ‪ ،‬ﺍﺑﻦ ﺳﻨﺎ‪ ،‬ﺗﺢ‪ :‬ﳏﻤﻮﺩ ﺍﳋﻀﲑﻱ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪،1970 ،‬ﺍﻟﻘﺎﻫﺮﺓ‬
‫‪-‬ﺍﻟﻌﺒﻮﺩﻳﺔ ‪،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ‪،‬ﻁ ‪ 1399، 5‬ﻫـ ‪،‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻐﻤﻮﺽ – ﺩﺭﺍﺳﺔ ﻟﻐﻮﻳﺔ ﰲ ﺩﻻﻟﺔ ﺍﳌﺒﲎ ﻋﻠﻰ ﺍﳌﻌﲎ‪ ،‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴـﺔ‬
‫ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1988‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪.‬‬
‫‪ -‬ﺍﻟﻌﻼﻣﺎﺗﻴﺔ ﻭﻋﻠﻢ ﺍﻟﻨﺺ‪ ،‬ﻗﻀﻴﺔ ﺍﻟﺬﺍﺕ‪ -‬ﺍﻟﺘﺤﺪﻱ ﺍﻟﻌﻼﻣﺎﰐ‪ ،‬ﺑﻮﻝ ﺩﻳﻜﻮﺭ‪ ،‬ﺗﺮ‪ :‬ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ‪ ،‬ﺍﳌﺮﻛﺰ‬
‫ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،2004‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﺍﳌﻐﺮﺏ‪.‬‬
‫‪ -‬ﺍﻟﻌﻼﻣﺔ ﲢﻠﻴﻞ ﺍﳌﻔﻬﻮﻡ ﻭ ﺗﺎﺭﳜﻪ ‪ ،‬ﺃﻣﱪﺗﻮ ﺇﻳﻜﻮ ‪ ،‬ﺗﺮ‪:‬ﺳﻌﻴﺪ ﺑﻨﻜﺮﺍﺩ ‪ ،‬ﻣﺮﺍﺟﻌﺔ ﺳﻌﻴﺪ ﺍﻟﻐﺎﳕﻲ ‪ ،‬ﺍﳌﺮﻛﺰ‬
‫ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ﻁ ‪ 1428 ، 1‬ﻫـ – ‪ 2007‬ﻡ ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪.‬‬
‫‪ -‬ﺍﻟﻌﻼﻣﺔ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻠﺴﺎﱐ ﺍﻟﻌﺮﰊ‪ ،‬ﺃﲪﺪ ﺣﺴﺎﱐ‪ ،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ‪ ،‬ﳐﻄﻮﻁ‪ ،‬ﻣﻌﻬﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻭﺁﺩﺍ‪‬ﺎ‪ ،‬ﺟﺎﻣﻌﺔ ﻭﻫﺮﺍﻥ‪.‬‬
‫‪-‬ﺍﻟﻌﻘﺪ ﺍﳌﻨﻈﻮﻡ ﰲ ﺍﳋﺼﻮﺹ ﻭﺍﻟﻌﻤﻮﻡ‪ ،‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺗﺢ‪ :‬ﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮ‪‬ﺽ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،2001 ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﻋﻠﻢ ﺍﻹﺷﺎﺭﺓ –ﺍﻟﺴﻴﻤﻴﻮﻟﻮﺟﻴﺎ‪، -‬ﺑﻴﺎﺭﺟﲑﻭ ‪،‬ﺗﺮ ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ ‪،‬ﺩﺍﺭ ﻃﻼﺱ ‪،‬ﻁ ‪، 1‬ﺳﻨﺔ ‪1988‬‬
‫ﺩﻣﺸﻖ‪.‬‬
‫‪ -‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﺃﲪﺪ ﳐﺘﺎﺭ ﻋﻤﺮ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﻁ‪ ،5‬ﺳﻨﺔ ‪ ،1998‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
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 ‫‪-‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ‪،‬ﺑﻴﲑﺟﲑﻭ ‪ ،‬ﺗﺮ‪ :‬ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ ‪،‬ﺩﺍﺭ ﻃﻼﺱ ‪،‬ﻁ‪، 2‬ﺳﻨﺔ ‪، 1992‬ﺩﻣﺸﻖ‪.‬‬
‫‪ -‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻛﻠﻮﺩ ﺟﺮﻣﺎﻥ‪ -‬ﺭﳝﻮﻥ ﻟﻮﺑﻼﻥ‪ ،‬ﺗﺮ‪ :‬ﻧﻮﺭ ﺍﳍﺪﻯ ﻟﻮﺷﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺎﺿﻞ ‪ ،1994‬ﺩﻣﺸﻖ‬
‫ﺹ ‪.112‬‬
‫‪-‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﺇﻃﺎﺭ ﺟﺪﻳﺪ‪ ،‬ﻑ‪ ،‬ﺭ‪ ،‬ﺑﺎﳌﺮ‪ ،‬ﺗﺮﺩ ﺻﱪﻱ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪.1999 ،‬‬
‫‪ -‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﺷﻌﺒﺎﻥ ﻫﻮﻳﺪﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ‪.1993‬‬
‫‪-‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ –ﺩﺭﺍﺳﺔ ﻧﻈﺮﻳﺔ ﻭﺗﻄﺒﻴﻘﻴﺔ – ﻓﺮﻳﺪ ﻋﻮﺽ ﺣﻴﺪﺭ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪2005‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ ‪.174‬‬
‫‪ -‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ‪-‬ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻟﺴﻴﻤﻴﺎﺀ ﺍﳊﺪﻳﺜﺔ‪،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ ‪،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ ‪،‬ﻁ ‪2‬‬
‫ﺳﻨﺔ ‪،1994‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﺯﻫﺮﺍﺀ ﺍﻟﺸﺮﻕ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‬
‫‪ ،2009‬ﻣﺼﺮ‪.‬‬
‫‪-‬ﻓﺘﺢ ﺍﻟﻐﻔﺎﺭ ﺑﺸﺮﺡ ﺍﳌﻨﺎﺭ ﺍﳌﻌﺮﻭﻑ ﲟﺸﻜﺎﺓ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﺍﺑﻦ ﳒﻴﻢ‪ ،‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﳊﻠﱯ‪ 1355 ،‬ﻫـ‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﺍﻟﻔﺮﻭﻕ ﰲ ﺍﻟﻠﻐﺔ ‪،‬ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ ‪،‬ﲢﻘﻴﻖ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻐﲏ ﻣﺪﻏﻤﺶ‪،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻁ‪،1‬ﺳﻨﺔ‬
‫‪1422‬ﻫـ ‪2002‬ﻡ ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﺣﻘـ‪:‬ﻋﻤﺮ ﺍﻟﻄﺒﺎﻉ‪ ،‬ﺷﺮﻛﺔ ﺍﻷﺭﻗﻢ ﺑﻦ ﺃﰊ ﺍﻷﺭﻗﻢ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‬
‫‪ ،1999‬ﺍﻟﻜﻮﻳﺖ‪.‬‬
‫‪-‬ﻓﻘﻪ ﺍﻟﻠﻐﺔ ‪،‬ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰲ ‪،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ‪،‬ﻣﺼﺮ ‪)،‬ﺩ ﺕ ﻁ( ‪.‬‬
‫‪ -‬ﻓﻘﻪ ﺍﻟﻠﻐﺔ ﻭﺧﺼﺎﺋﺺ ﺍﻟﻌﺮﺑﻴﺔ – ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻣﻘﺎﺭﻧﺔ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﺮﺽ ﳌﻨﻬﺞ ﺍﻟﻌﺮﺑﻴﺔ ﰲ‬
‫ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﻟﺘﻮﻟﻴﺪ –ﳏﻤﺪ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ ‪ ،2005‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﻭﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﻟﺴﻠﻄﺔ ﰲ ﺍﻹﺳﻼﻡ‪:‬ﻗﺮﺍﺀﺓ ﰲ ﻧﺸﺄﺓ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻭﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻟﺼﻐﲑ ﻋﺒﺪ ﺍ‪‬ﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳌﻨﺘﺨﺐ ﺍﻟﻌﺮﰊ‪ ،‬ﻁ‪.1994‬‬
‫‪ -‬ﻓﻠﺴﻔﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﳏﻤﻮﺩ ﻓﻬﻤﻲ ﺯﻳﺪﺍﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪1405،‬ﻫـ ‪، 1985-‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﺷﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ )ﻣﻊ ﺍﳌﺴﺘﺼﻔﻰ(‪ ،‬ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻷﻣﲑﻳﺔ‪ ،‬ﺳﻨﺔ‬
‫‪1322‬ﻫـ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻘﺎﺑﻠﻲ‪ ،‬ﺃﲪﺪ ﺳﻠﻴﻤﺎﻥ ﻳﺎﻗﻮﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴ‪‬ﺔ‪ ،‬ﺳﻨﺔ‪ ،1985‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪.‬‬
‫‪298‬‬
 ‫‪ -‬ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﻡ ‪،‬ﻋﺒﺪ ﺍﻟﺼﺒﻮﺭ ﺷﺎﻫﲔ ‪،‬ﻣﻜﺘﺒﺔ ﺍﻟﺸﺒﺎﺏ ‪ ،‬ﻁ‪)، 3‬ﺩﺕ( ‪.‬‬
‫‪-‬ﰲ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺃﻧﻴﺲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻹﳒﻠﻮ ‪،‬ﻁ‪ ، 6‬ﺳﻨﺔ ‪.1984‬‬
‫‪ -‬ﰲ ﺍﳌﺼﻄﻠﺢ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﺍﺛﺔ‪ ،‬ﻁ‪ ،1990 ،1‬ﻟﺒﻨﺎﻥ‪.‬‬
‫‪ -‬ﻗﺎﻣﻮﺱ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ‪،‬ﻋﺒﺪ ﺍﻟﺴ‪‬ﻼﻡ ﻣﺴﺪ‪‬ﻱ ‪،‬ﺍﻟﺪﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻜﺘﺎﺏ ‪. 1984،‬‬
‫‪-‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪،‬ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ ‪،‬ﺿﺒﻂ ﻭ ﺗﻌﻠﻴﻖ ﻳﻮﺳﻒ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺒﻘﺎﻋﻲ ‪،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪،‬ﺳﻨﺔ‬
‫‪ ، 2008‬ﺑﲑﻭﺕ ‪.‬‬
‫‪-‬ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳋﻄﺎﺏ ﺍﻷﺻﻮﱄ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺍﻹﺟﺮﺍﺀ‪ ،‬ﳛﻲ ﺭﻣﻀﺎﻥ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ‪،1‬‬
‫ﺳﻨﺔ ‪ ،2007‬ﺍﻷﺭﺩﻥ‪.‬‬
‫‪ -‬ﻗﻀﻴﺔ ﺍﳌﻌﲎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ –ﺩﺭﺍﺳﺔ ﰲ ﺍﻟﺘﺄﻭﻳﻞ‪ ،-‬ﻣﻨﺼﻮﺭ ﻣﺬﻛﻮﺭ ﺷﻠﺶ ﺍﳊﻠﻔﻲ‪ ،‬ﺩﺍﺭ ﺍﻷﻭﺍﺋﻞ‬
‫ﻁ‪ ،1‬ﺳﻨﺔ ‪.2008‬‬
‫‪ -‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ ‪،‬ﲢـ‪:‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ ‪،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ ‪،‬ﻁ‪، 1988، 3‬ﺍﻟﻘﺎﻫﺮﺓ ‪.‬‬
‫‪-‬ﻛﺸ‪‬ﺎﻑ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﺍﻟﺘﻬﺎﻧﻮﻱ‪،‬ﲢـ‪:‬ﻋﻠﻲ ﺩﺣﺮﺝ‪ ،‬ﺗﻘﺪﱘ ﻭﺇﺷﺮﺍﻑ ﻭﻣﺮﺍﺟﻌﺔ‪ :‬ﺭﻓﻴﻖ‬
‫ﺍﻟﻌﺠﻢ‪،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ‪،‬ﻁ‪،1‬ﺳﻨﺔ‪ 1996‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻣﺼﻮﺭﺓ ﻋﻦ ﻃﺒﻌﺔ ﺷﺮﻛﺔ ﺍﻟﺼﺤﺎﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪1394 ،‬ﻫـ ‪.‬‬
‫‪-‬ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻣﻦ ﻗﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺣﺴﻦ ﻇﺎﻇﺎ‪.‬‬
‫‪ -‬ﺍﻟﻜﻠﻴﺎﺕ)ﻣﻌﺠﻢ ﰲ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻟﻔﺮﻭﻕ ﺍﻟﻠﻐﻮﻳﺔ(‪ ،‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻜﻔﻮﻱ‪ ،‬ﺃﻋﺪ‪‬ﻩ ﻟﻠﻄﺒﻊ ﻋﺪﻧﺎﻥ‬
‫ﺩﺭﻭﻳﺶ‪ -‬ﻭﳏﻤﺪ ﺍﳌﺼﺮﻱ‪) ،‬ﺩ‪.‬ﺕ‪.‬ﻁ(‪.‬‬
‫‪ -‬ﺍﻟﻠﺴﺎﻥ ﻭﺍﳌﻴﺰﺍﻥ ﺃﻭ ﺍﻟﺘﻜﻮﺛﺮ ﺍﻟﻌﻘﻠﻲ ‪،‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ‪،‬ﻁ ‪، 1‬ﺳﻨﺔ ‪1998‬‬
‫ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪.‬‬
‫‪-‬ﻟﺴﺎﻧﻴﺎﺕ ﺍﳋﻄﺎﺏ ﺍﻷﺳﻠﻮﺑﻴﺔ ﻭﺍﻟﺘﻠﻔﻆ ﻭﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﺻﺎﺑﺮ ﺍﳊﺒﺎﺷﺔ‪ ،‬ﺩﺍﺭ ﺍﳊﻮﺍﺭ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‪2010‬‬
‫ﺳﻮﺭﻳﺔ‪.‬‬
‫‪ -‬ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ‪ ،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ ‪ ،1988‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﻨﺸﺄﺓ ﻭﺍﻟﺘﻄﻮﺭ‪ ،‬ﺃﲪﺪ ﻣﻮﻣﻦ‪ ،‬ﺩﻳﻮﺍﻥ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫‪ -‬ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻔﻬﺮﻱ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﺩﺍﺭ ﺗﻮﺑﻘﺎﻝ ‪ ،1985‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪.‬‬
‫‪-‬ﺍﻟﻠﻐﺔ ﻭﺍﳋﻄﺎﺏ ﺍﻷﺩﰊ ‪:‬ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ‪ ،‬ﺳﻌﻴﺪ ﺍﻟﻐﺎﳕﻲ ‪،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ﻁ‪.1993 ،1‬‬

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‫‪ -‬ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻧﻌﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﻣﺸﺮﻭﺡ ﻭﻣﺼﻄﻔﻰ ﺧﻼﻝ‪ ،‬ﺩﺍﺭ ﺗﻴﻤﻨﻞ‪ ،‬ﻁ‪1‬‬
‫ﻣﺮﺍﻛﺶ‪.‬‬
‫‪-‬ﺍﻟﻠﻐﺔ ﻭ ﺍﳌﺴﺆﻭﻟﻴﺔ ‪،‬ﻧﻌﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪،‬ﺗﺮ‪:‬ﺣﺴﺎﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ ‪،‬ﻣﻜﺘﺒﺔ ﺯﻫﺮﺍﺀ ﺍﻟﺸﺮﻕ ‪،‬ﻁ‪، 2‬ﺳﻨﺔ‬
‫‪ - .2005‬ﺍﻟﻠﻐﺔ ﻭﻣﺸﻜﻼﺕ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻧﻌﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﲪﺰﺓ ﺑﻦ ﻗﺒﻼﻥ ﺍﳌﺰﻳﲏ‪ ،‬ﺩﺍﺭ ﺗﻮﺑﻘﺎﻝ‬
‫ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1990‬ﺍﳌﻐﺮﺏ ‪.‬‬
‫‪ -‬ﺍﻟﻠﻐﺔ ﻭﺍﳌﻌﲎ ﻭﺍﻟﺴﻴﺎﻕ‪ ،‬ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺎﺱ ﺻﺎﺩﻕ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻁ‪1‬‬
‫ﺳﻨﺔ ‪ ،1987‬ﺑﻐﺪﺍﺩ ‪.‬‬
‫‪-‬ﺍﻟﻠﻐﺔ ﻭﺍﳌﻨﻄﻖ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﺪﻭﻱ‪ ،‬ﳎﻠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ‬
‫ﺳﻨﺔ ‪ ،1971‬ﺍﻟﻜﻮﻳﺖ‪.‬‬
‫‪-‬ﻣﺒﺎﺣﺚ ﺗﺄﺳﻴﺴﻴﺔ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪،‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻣﺴ ‪‬ﺪﻱ ‪،‬ﻣﺆﺳﺴﺎﺕ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪،‬ﺳﻨﺔ‬
‫‪، 1977‬ﺗﻮﻧﺲ ‪.‬‬
‫‪-‬ﻣﺒﺎﺣﺚ ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻭﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻠﻐﻮﻱ ‪،‬ﻧﻮﺭ ﺍﳍﺪﻯ ﻟﻮﺷﻦ ‪،‬ﺍﳌﻜﺘﺒﺔ ﺍﳉﺎﻣﻌﻴﺔ ‪،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‬
‫ﻁ‪. 2000‬‬
‫‪ -‬ﻣﺒﺎﺣﺚ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪ ،‬ﺃﲪﺪ ﺣﺴﺎﱐ‪ ،‬ﺩﻳﻮﺍﻥ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﻁ‪ ،1999‬ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫‪ -‬ﻣﺒﺎﺩﺉ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ‪،‬ﺃﲪﺪ ﳏﻤﺪ ﻗﺪﻭﺭ ‪،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪،‬ﻁ ‪، 2‬ﺳﻨﺔ ‪، 1999‬ﺩﻣﺸﻖ‪.‬‬
‫‪ -‬ﳎﻬﻮﻝ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﳏﻤﺪ ﻣﻔﺘﺎﺡ‪ ،‬ﺩﺍﺭ ﺗﻮﺑﻘﺎﻝ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1990‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﳌﻐﺮﺏ‪.‬‬
‫‪-‬ﳏﺎﺿﺮﺍﺕ ﰲ ﻋﻠﻢ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺎﻡ ‪،‬ﻓﺮﻧﺪﻧﺎﺩ ﺩﻱ ﺳﻮﺳﲑ ‪،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻗﻨﻴﲏ ‪،‬ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﺸﺮﻕ‬
‫‪، 1987‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪.‬‬
‫‪-‬ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ‪ ،‬ﲢـ‪:‬ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ – ﻭﻋﻠﻲ ﳏﻤﺪ‬
‫ﻣﻌﻮ‪‬ﺽ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‪ ،1999‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ‪،‬ﲢﻘﻴﻖ ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ ﻭﻋﻠﻲ ﳏﻤﻮﺩ‬
‫ﻣﻌﻮﺽ ‪،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ‪،‬ﻁ‪، 2‬ﺳﻨﺔ ‪ 1999-1420‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ‪.‬‬
‫‪ -‬ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ‪ ،‬ﲢـ‪ :‬ﻃﻪ ﺟﺎﺑﺮ ﺍﻟﻔﻴﺎﺽ‪ ،‬ﻣﻄﺒﻌﺔ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ‬
‫ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪.1983‬‬
‫‪ -‬ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ‪ ،‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1985‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ‪ ،‬ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‪ ،1983‬ﺑﲑﻭﺕ‪.‬‬
‫‪300‬‬
 ‫‪ -‬ﳐﺘﺼﺮ ﺍﳌﻨﺘﻬﻰ ﻣﻊ ﺷﺮﺣﻪ ﻭﺣﻮﺍﺷﻴﻪ‪ ،‬ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺯﻫﺮﻳﺔ‪.‬‬
‫‪ -‬ﺍﳌﺪﺍﺭﺱ ﺍﻟﻠﻐﻮﻳﺔ –ﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﺼﺮﺍﻉ‪ ،-‬ﺟﻴﻔﺮﻱ ﺳﺎﻣﺒﺴﻮﻥ‪ ،‬ﺗﺮ‪ :‬ﺃﲪﺪ ﻧﻌﻴﻢ ﺍﻟﻜﺮﺍﻋﲔ‪ ،‬ﺍﳌﺆﺳﺴﺔ‬
‫ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1993‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﺪﻻﻟﺔ ﺍﳊﺪﻳﺜﺔ ‪،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺟﺤﻔﺔ ‪،‬ﺩﺍﺭ ﺗﻮﺑﻘﺎﻝ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ‪. 2000‬‬
‫‪-‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻓﺮﺍﻧﻚ ﺑﺎﳌﺮ‪ ،‬ﺗﺮ‪ :‬ﺧﺎﻟﺪ ﳏﻤﻮﺩ ﲨﻌﺔ‪،‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻌﺮﻭﺑﺔ‪ ،‬ﻁ ‪ ،1‬ﺳﻨﺔ‬
‫‪ 1997‬ﺍﻟﻜﻮﻳﺖ‪.‬‬
‫‪-‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﻟﻠﻐﺔ‪ ،‬ﳏﻤﻮﺩ ﻓﻬﻤﻲ ﺣﺠﺎﺯﻱ‪ ،‬ﺩﺍﺭ ﻗﺒﺎﺀ ‪ 1998‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻣﻬﺪﻱ ﻓﻀﻞ ﺍﷲ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ ‪ ،1985‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪ ،‬ﺭﻭﻧﺎﻟﺪ ﺇﻳﻠﻮﺍﺭ‪ ،‬ﺗﺮﺩ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻣﻄﺒﻌﺔ ﺟﺎﻣﻌﺔ ﺩﻣﺸﻖ‪1400 ،‬ﻫـ‪-‬‬
‫‪1980‬ﻡ‪ ،‬ﺳﻮﺭﻳﺎ‪.‬‬
‫‪-‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ‪،‬ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ ﻋﻠﻲ ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳉﺪﻳﺪ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ ‪، 2004‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﻣﺪﺧﻞ ﺇﱃ ﺍﳌﻨﺎﻫﺞ ﺍﻟﻨﻘﺪﻳﺔ ﺍﳊﺪﻳﺜﺔ ‪،‬ﻋﺒﺪ ﺍﷲ ﺇﺑﺮﺍﻫﻴﻢ –ﺳﻌﻴﺪ ﺍﻟﻐﺎﳕﻲ –ﻋﻮﺍﺩ ﻋﻠﻲ ‪،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ‬
‫ﺍﻟﻌﺮﰊ ﻁ‪،1‬ﺳﻨﺔ ‪،1990‬ﺩﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪.‬‬
‫‪ -‬ﻣﺬﺍﻫﺐ ﺍﻟﺘﻔﺴﲑ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺟﻮﻟﺪ ﺯﻳﻬﺮ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺜﺔ‪1955 ،‬‬
‫ﻣﺼﺮ‪.‬‬
‫‪ -‬ﻣﺬﻛﺮﺓ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﲢـ‪ :‬ﺃﺑﻮ‬
‫ﺣﻔﺺ ﺳﺎﻣﻲ ﺍﻟﻌﺮﰊ‪ ،‬ﺩﺍﺭ ﺍﻟﻴﻘﲔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‪.1999‬‬
‫‪ -‬ﺍﳌﺰﻫﺮ ﰲ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﺟﻼﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺷﺮﺡ ﻭﺿﺒﻂ ﻭﺗﺼﺤﻴﺢ ﻭﺗﻌﻠﻴﻖ ﳏﻤﺪ ﺃﲪﺪ‬
‫ﺟﺎﺩ ﺍﳌﻮﱃ ﻭﻋﻠﻲ ﳏﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ ﻭﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﻐﺰﺍﱄ ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﲢـ‪ :‬ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺃﺑﻮ ﺍﻟﻌﻼ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳉﻨﺪﻱ‬
‫ﺳﻨﺔ ‪،1971‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪) ،‬ﺩ ﺕ ﻁ(‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ‪،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ‪،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ‪1937‬‬
‫ﻣﺼﺮ‪.‬‬
‫‪-‬ﺷﺮﺡ ﺍﻟﻠﻤﻊ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﺗﺢ‪ :‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺗﺮﻛﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ‬
‫‪.1988‬‬

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 ‫‪ -‬ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﺗﺢ‪ :‬ﻋﺪﻧﺎﻥ ﳏﻤﺪ ﺯﺭﺯﻭﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﺍﳌﻌﺎﱂ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪،‬ﻓﺨﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺮ‪‬ﺍﺯﻱ ‪،‬ﲢـ‪:‬ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ‪ -‬ﻭﻋﻠﻲ ﳏﻤﺪ‬
‫ﻣﻌﻮﺽ ﻣﺆﺳﺴﺔ ﺍﳌﺨﺘﺎﺭ ﻟﻠﻨﺸﺮ ‪،‬ﻁ‪، 2‬ﺳﻨﺔ‪، 2004‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﺍﳌﻌﺘﻤﺪ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺗﻘﺪﱘ ﺧﻠﻴﻞ ﺍﳌﻴﺲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻃﺒﻴﻌﺘﻬﺎ ﻭﺃﺻﻮﳍﺎ ﻭﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪ ،‬ﻧﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺗﺮ‪ :‬ﳏﻤﺪ ﻓﺘﻴﺢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‬
‫ﻁ‪ ،1‬ﺳﻨﺔ ‪.1993‬‬
‫‪-‬ﻣﻔﺘﺎﺡ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺑﻨﺎﺀ ﺍﻟﻔﺮﻭﻉ ﻋﻠﻰ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﺘﻠﻤﺴﺎﱐ‪ ،‬ﲢـ‪:‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ ‪ ،1983‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﻣﻔﻬﻮﻡ ﺍﻟﺪﺭﺱ ﺍﻟﺪﻻﱄ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻃﺒﻌﺔ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‪.‬‬
‫‪-‬ﻣﻔﻬﻮﻡ ﺍﻟﻨﺺ ﺩﺭﺍﺳﺔ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻧﺼﺮ ﺣﺎﻣﺪ ﺃﺑﻮ ﺯﻳﺪ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ ﺳﻨﺔ ‪1994‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ‪،‬ﺍﺑﻦ ﻓﺎﺭﺱ ‪،‬ﺣﻘﻘﻪ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﻤﺮﻭ ‪،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ ،‬ﺑﲑﻭﺕ ‪،‬ﻟﺒﻨﺎﻥ )ﺩ ﺕ ﻁ( ‪.‬‬
‫‪ -‬ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻤﻲ ﺍﻟﺪﻻﻟﺔ ﻭ ﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳏﻤﺪ ﳏﻤﺪ ﻳﻮﻧﺲ ﻋﻠﻲ ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳉﺪﻳﺪ ‪،‬ﻁ‪، 1‬ﺳﻨﺔ‬
‫‪ ،2004‬ﺑﲑﻭﺕ ‪.‬‬
‫‪ -‬ﻣﻘﺪﻣﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺠﺮ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،2001‬ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫‪ -‬ﻣﻘﺪﻣﺔ ﰲ ﻧﻈﺮﻳﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ‪ ،‬ﻣﺮﺗﺾ ﺟﻮﺍﺩ ﺑﺎﻗﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،2002‬ﻋﻤﺎﻥ‪.‬‬
‫ﻣﻌﻴﺎﺭ ﺍﻟﻌﻠﻢ ﰲ ﻓﻦ ﺍﳌﻨﻄﻖ‪ ،‬ﺍﻟﻐﺰﺍﱄ ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﲢـ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺩﻧﻴﺎ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪ ،2‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﺍﳌﻘﺎﺭﺑﺔ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪ ،‬ﻓﺮﺍﻧﺴﻮﺍﺯ ﺃﺭﻣﻴﻨﻜﻮ‪ ،‬ﺗﺮ‪ :‬ﺳﻌﻴﺪ ﻋﻠﻮﺵ‪ ،‬ﻣﺮﻛﺰ ﺍﻹﳕﺎﺀ ﺍﻟﻘﻮﻣﻲ‪) ،‬ﺩ ﺕ ﻁ(‪.‬‬
‫‪-‬ﻣﻘﺪﻣﺔ ﻟﺪﺭﺍﺳﺔ ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،2003 ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪.‬‬
‫‪ -‬ﺍﳌﻠﻔﻮﻇﻴﺔ‪ ،‬ﺟﺎﻥ ﺳﲑﻓﻮﱐ‪ ،‬ﺗﺮ‪:‬ﻗﺎﺳﻢ ﺍﳌﻘﺪﺍﺩ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﲢﺎﺩ ﻛﺘﺎﺏ ﺍﻟﻌﺮﺏ‪.1998 ،‬‬
‫‪ -‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﺍﻟﺸﻬﺮﺳﺘﺎﱐ‪ ،‬ﺗﻘﺪﱘ ﻭﺇﻋﺪﺍﺩ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﳏﻤﺪ ﺍﻟﻌﻴﺪ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﻣﺼﺮﻳﺔ‪ ،‬ﻁ‪1‬‬
‫‪.1977‬‬
‫‪ -‬ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻋﻨﺪ ﻣﻔﻜﺮﻱ ﺍﻹﺳﻼﻡ ‪ ،‬ﻋﻠﻲ ﺳﺎﻣﻲ ﺍﻟﻨﺸﺎﺭ ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ 1984 ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﻣﻨﺎﻫﺞ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻣﻦ ﻫﺮﻣﺎﻥ ﺑﺎﻭﻝ ﺣﱴ ﻧﻌﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﺑﺮﳚﺘﻪ ﺑﺎﺭﺗﺸﺖ‪ ،‬ﺗﺮ‪:‬ﺩ ﺳﻌﻴﺪ ﺣﺴﻦ‬
‫ﲝﲑﻱ ﻣﺆﺳﺴﺔ ﺍﳌﺨﺘﺎﺭ ﻁ ‪ 1425‬ﻫـ ‪ 2004 -‬ﻡ ‪،‬ﺍﻟﻘﺎﻫﺮﺓ ‪.‬‬
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 ‫‪ -‬ﺍﳌﻨﺨﻮﻝ ﻣﻦ ﺗﻌﻠﻴﻘﺎﺕ ﺍﻷﺻﻮﻝ ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ‪،‬ﲢـ‪:‬ﳏﻤﺪ ﺣﺴﻦ ﻫﻴﺘﻮ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪،‬ﻁ‪. 1‬‬
‫‪-‬ﺍﳌﱰﻉ ﺍﻟﺒﺪﻳﻊ ﰲ ﲡﻨﻴﺲ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺍﻟﺴﺠﻠﻤﺎﱐ‪ ،‬ﺗﺮ‪ :‬ﻋﻼﻝ ﺍﻟﻐﺰﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ‪1980 ،‬‬
‫ﺍﻟﺮﺑﺎﻁ‪ ،‬ﺍﳌﻐﺮﺏ‪.‬‬
‫‪ -‬ﻣﻨﻊ ﺟﻮﺍﺯ ﺍ‪‬ﺎﺯ ﰲ ﺍﳌﱰﻝ ﻟﻠﺘﻌﺒﺪ ﻭﺍﻹﻋﺠﺎﺯ‪ ،‬ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﺣﻘـ‪ :‬ﺳﺎﺣﻲ ﺑﻦ ﺍﻟﻌﺮﻣﻲ‬
‫ﻣﻜﺘﺒﺔ ﺍﻟﺴﻨﺔ‪ ،‬ﻁ‪ ،1‬ﺳﻨﺔ ‪ ،1993‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﻣﻨﻬﺎﺝ ﺍﻟﻌﻘﻮﻝ ﺷﺮﺡ ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ‪،‬ﺍﻟﺒﺪﺧﺸﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﳏﻤﺪ ﻋﻠﻲ ﺻﺒﻴﺢ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺍﻟﺒﻴﻀﺎﻭﻱ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‪،‬ﻣﻄﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻁ‪،1‬ﺳﻨﺔ ‪1370‬ﻫـ‪.‬‬
‫‪ -‬ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ ﰲ ﻓﻘﻪ ﺍﳋﻄﺎﺏ‪ ،‬ﺇﺩﺭﻳﺲ ﲪﺎﺩﻱ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‪ ،‬ﻁ‪ ،1998 ،1‬ﺍﻟﺪﺍﺭ‬
‫ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﳌﻐﺮﺏ‪.‬‬
‫‪ -‬ﻣﻨﻬﺞ ﺍﳌﺘﻜﻠﻤﲔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﻣﻔﻀﻲ ﺧﺮﺍﺑﺸﺔ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‬
‫ﻁ‪.2005‬‬
‫‪-‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻣﺼﺮ‪) ،‬ﺩ ﺕ ﻁ(‪.‬‬
‫‪ -‬ﻣﻴﺰﺍﻥ ﺍﻷﺻﻮﻝ ﰲ ﻧﺘﺎﺋﺞ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﻋﻼﺀ ﺍﻟﺪﻳﻦ‪ ،‬ﲢـ‪:‬ﳏﻤﺪ ﺯﻛﻲ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﺟﺎﻣﻌﺔ ﻗﻄﺮ‬
‫ﻁ‪ ،1984 1‬ﺍﻟﺪﻭﺣﺔ‪.‬‬
‫‪ -‬ﻧﺜﺮ ﺍﻟﻮﺭﻭﺩ ﻋﻠﻰ ﻣﺮﺍﻗﻲ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﲢﻘﻴﻖ ﻭﺇﻛﻤﺎﻝ ﳏﻤﺪ ﻭﻟﺪ ﺣﺒﻴﺐ ﺍﻟﺸﻨﻘﻴﻄﻲ‬
‫ﺩﺍﺭ ﺍﳌﻨﺎﺭﺓ‪ ،‬ﻁ‪ ،3‬ﺳﻨﺔ‪ ،2002‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫‪ -‬ﳓﻦ ﻭﺍﻟﺘﺮﺍﺙ ‪-‬ﻗﺮﺍﺀﺍﺕ ﻣﻌﺎﺻﺮﺓ ﰲ ﺗﺮﺍﺛﻨﺎ ﺍﻟﻔﻠﺴﻔﻲ‪،-‬ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻱ ‪،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‪،‬ﻁ‬
‫‪،6‬ﺳﻨﺔ ‪،1993‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪.‬‬
‫‪-‬ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ ﻭ ﺍﻟﺪﺭﺱ ﺍﳊﺪﻳﺚ‪ ،‬ﻋﺒﺪﻩ ﺍﻟﺮﺍﺟﺤﻲ‪،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬ﻁ‪،1979‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﻟﻨﺠﺎﺓ ‪،‬ﺍﺑﻦ ﺳﻴﻨﺎ ‪،‬ﻣﻄﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ ‪ 1333‬ﻫـ ‪،‬ﻣﺼﺮ ‪.‬‬
‫‪ -‬ﻧﺸﺄﺓ ﺍﻟﻔﻜﺮ ﺍﻟﻔﻠﺴﻔﻲ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﻠﻲ ﺳﺎﻣﻲ ﺍﻟﻨﺸﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺳﻨﺔ ‪ ،1966‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﻧﺸﺮ ﺍﻟﺒﻨﻮﺩ ﻋﻠﻰ ﻣﺮﺍﻗﻲ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﻠﻮﻱ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﺍﻟﻨﺎﺷﺮ ﺍﻟﻠﺠﻨﺔ ﺍﳌﺸﺘﺮﻛﺔ‬
‫ﻟﻨﺸﺮ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﺑﲔ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ ﻭﺩﻭﻟﺔ ﺍﻹﻣﺎﺭﺍﺕ ﺍﳌﺘﺤﺪﺓ‪.‬‬
‫‪-‬ﻧﻔﺎﺋﺲ ﺍﻷﺻﻮﻝ ﺷﺮﺡ ﺍﶈﺼﻮﻝ‪ ،‬ﺍﻟﻘﺮﺍﰲ‪ ،‬ﻣﻜﺘﺒﺔ ﻧﺰﺍﺭ ﺍﻟﺒﺎﺯ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺻﻴﺪﺍ‪ ،‬ﻁ‪ ،3‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﻧﻈﺮﻳﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ ﺍﻟﻌﺎﻣﺔ – ﻛﻴﻒ ﻧﻨﺠﺰ ﺍﻷﺷﻴﺎﺀ ﺑﺎﻟﻜﻼﻡ؟ ‪،‬ﺃﻭﺳﺘﲔ ‪،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻗﻴﻨﻴﲏ‬
‫ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﺸﺮﻕ ‪،‬ﺳﻨﺔ‪ .1991‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪.‬‬
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 ‫‪ -‬ﻧﻈﺮﻳﺔ ﺗﺸﻮﻣﺴﻜﻲ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪ ،‬ﺗﺮ‪ :‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ 1995 ،‬ﻣﺼﺮ‪.‬‬
‫‪-‬ﺍﻟﻨﺺ ﻭ ﺍﻟﺴﻴﺎﻕ ﺍﺳﺘﻘﺼﺎﺀ ﺍﻟﺒﺤﺚ ﰲ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻻﱄ ﻭ ﺍﻟﺘﺪﺍﻭﱄ‪ ،‬ﻓﺎﻥ ﺩﻳﻚ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻗﻨﻴﲏ‬
‫ﺃﻓﺮﻳﻘﻴﺎ ﺍﻟﺸﺮﻕ‪ ،‬ﻁ‪ ،2000‬ﺍﳌﻐﺮﺏ‪.‬‬
‫‪ -‬ﻧﻈﺮﻳﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ ﺍﻟﻌﺎﻣﺔ‪-‬ﻛﻴﻒ ﻧﻨﺠﺰ ﺍﻷﺷﻴﺎﺀ ﺑﺎﻟﻜﻼﻡ‪ -‬ﺃﻭﺳﺘﲔ‪ ،‬ﺗﺮ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻗﻴﻨﻴﲏ‪ ،‬ﺇﻓﺮﻳﻘﻴﺎ‬
‫ﺍﻟﺸﺮﻕ‪ ،‬ﺳﻨﺔ ‪ ،1991‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪.‬‬
‫‪-‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺄﻭﻳﻠﻴﺔ‪-‬ﺍﳋﻄﺎﺏ ﻭﻓﺎﺋﺾ ﺍﳌﻌﲎ‪، -‬ﺑﻮﻝ ﺭﻳﻜﻮﺭ ‪،‬ﺳﻌﻴﺪﺍﻟﻐﺎﳕﻲ‪،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‬
‫ﻁ‪،2‬ﺳﻨﺔ ‪.2006‬‬
‫‪ -‬ﻧﻈﺮﻳﺔ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻓﻴﺪﻭﺡ‪ ،‬ﺍﻷﻭﺍﺋﻞ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻁ‪1‬‬
‫ﺳﻨﺔ ‪ ،2005‬ﺩﻣﺸﻖ‪.‬‬
‫‪-‬ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﰲ ﻓﻠﺴﻔﺔ ﺑﻮﻝ ﺟﺮﺍﻳﺲ‪ ،‬ﺻﻼﺡ ﺇﲰﺎﻋﻴﻞ‪،‬ﺍﻟﺪﺍﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻁ‪ ،2005‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﺍﻟﻨﻜﺖ ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪ ،‬ﺗﺢ‪ :‬ﳏﻤﺪ ﺧﻠﻒ ﺍﷲ ﻭﳏﻤﺪ ﺯﻏﻠﻮﻝ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪ ،2‬ﺳﻨﺔ‬
‫‪ ،1968‬ﻣﺼﺮ‪.‬‬
‫‪ -‬ﺎﻳﺔ ﺍﻹﳚﺎﺯ ﰲ ﺩﺭﺍﻳﺔ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮ‪‬ﺯﻱ‪ ،‬ﲢـ‪ :‬ﻧﺼﺮ ﺍﷲ ﺣﺎﺟﻲ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﻁ‪1‬‬
‫ﺳﻨﺔ ‪ ،2004‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ ﰲ ﺷﺮﺡ ﻣﻨﻬﺎﺝ ﺍﻷﺻﻮﻝ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻨﻮﻱ‪ ،‬ﲢـ‪:‬ﺷﻌﺒﺎﻥ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ‬
‫ﺣﺰﻡ‪ ،‬ﺳﻨﺔ‪ ،1999‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﺍﻹﺳﻨﻮﻱ ﲨﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻄﺒﻌﺔ ﺻﺒﻴﺢ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ ﰲ ﺷﺮﺡ ﲨﻊ ﺍﳉﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﲢـ‪:‬ﺃﲪﺪ ﴰﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺳﻨﺔ‪ ،1998‬ﺑﲑﻭﺕ‪.‬‬
‫ـــــــــــــ‬
‫ﺍ‪‬ﻼﺕ‪:‬‬
‫‪-‬ﺃﻗﺴﺎﻡ ﺍﻟﻌﻼﻣﺔ ‪،‬ﻋﺎﺩﻝ ﻓﺎﺧﻮﺭﻱ ‪،‬ﳎﻠﺔ ﺍﻟﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ–ﺣﺰﻳﺮﺍﻥ ‪1980‬‬
‫ﻟﺒﻨﺎﻥ‪.93،‬‬
‫‪-‬ﺗﺄﻭﻳﻞ ﻭ ﻋﻠﻢ ﺍﻟﺮﻣﻮﺯ ‪،‬ﺁﺭﺕ ﻓﺎﻥ ﺯﻭﺳﺖ ‪،‬ﺗﺮ‪ :‬ﺃﻧﻄﻮﺍﻥ ﺃﺑﻮ ﺯﻳﺪ ‪،‬ﳎﻠﺔ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻔﻜﺮ ﺍﻟﻌﺎﳌﻲ ‪،‬ﺍﻟﻌﺪﺩ‬
‫‪ 5‬ﺷﺘﺎﺀ ‪، 1989‬ﻣﺮﻛﺰ ﺍﻹﳕﺎﺀ ﺍﻟﻘﻮﻣﻲ ‪،‬ﺑﲑﻭﺕ ‪.‬‬

‫‪304‬‬
‫‪ -‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﺇﺷﻜﺎﻟﻴﺔ ﺍﳌﻔﺎﻫﻴﻢ ﺑﲔ ﺍﻟﺴﻴﺎﻗﲔ ﺍﻟﻐﺮﰊ ﻭﺍﻟﻌﺮﰊ‪ ،‬ﻋﻴﺪ ﺑﻠﺒﻊ‪ ،‬ﳎﻠﺔ ﺳﻴﺎﻗﺎﺕ‪ ،‬ﺍﻟﻌﺪﺩ‪ ،1‬ﻁ‪1‬‬
‫ﺳﻨﺔ‪ 2007‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-‬ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻣﻨﻬﺠﺎ ﻧﻘﺪﻳﺎ‪ ،‬ﻣﻌﻦ ﺍﻟﻄﺎﺋﻲ‪ ،‬ﳎﻠﺔ ﺍﻷﺩﻳﺐ‪ ،‬ﻉ‪ ،58‬ﺳﻨﺔ ‪ ،2005‬ﺑﻐﺪﺍﺩ‪.‬‬
‫‪-‬ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﻣﺎﺯﻥ ﺍﻟﻮﻋﺮ‪ ،‬ﳎﻠﺔ ﺍﳌﻮﻗﻒ ﺍﻷﺩﰊ‪ ،‬ﺍﻟﻌﺪﺩﺍﻥ ‪ ،213-212‬ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ‪-1988 ،‬‬
‫ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﱐ ‪. 1989‬‬
‫‪ -‬ﺍﻟﺘﻌﻴﲔ ﻭﺍﻟﺘﻀﻤﲔ ﰲ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﺟﻮﺯﻳﻒ ﺷﺮﱘ‪ ،‬ﳎﻠﺔ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﻌﺪﺩ ‪19/18‬‬
‫ﺷﺒﺎﻁ‪/‬ﺁﺫﺍﺭ ‪ ،1982‬ﻣﺮﻛﺰ ﺍﻹﳕﺎﺀ ﺍﻟﻘﻮﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪-‬ﺍﻟﺪﻻﻟﺔ ﺑﲔ ﺿﺮﻭﺭﺓ ﺍﻟﻨﺺ ﻭﺇﻣﻜﺎﻥ ﺍﻟﺘﺄﻭﻳﻞ‪ -‬ﻣﻘﺎﺭﺑﺔ ﻟﺴﺎﻧﻴﺔ ﻵﻟﻴﺎﺕ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺛﻘﺎﻓﺔ ﺍﳌﻘﺮﻭﺀ ﰲ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺃﲪﺪ ﺣﺴﺎﱐ‪ ،‬ﳎﻠﺔ ﳎﻤﻊ ﺍﳉﺰﺍﺋﺮ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻉ‪ 3‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ -‬ﲨﺎﺩﻯ ﺍﻷﻭﱃ ‪142‬ﻫـ‬
‫ﺟﻮﺍﻥ ‪.2006‬‬
‫‪-‬ﺍﻟﺪﻻﻟﺔ ﻋﻨﺪ ﺍﻷﻧﺼﺎﺭﻱ ‪،‬ﻋﺎﻃﻒ ﺍﻟﻘﺎﺿﻲ ‪،‬ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ ‪،‬ﺍﻟﻌﺪﺩ ‪، 25‬ﺳﻨﺔ‪، 1983‬ﻟﺒﻨﺎﻥ ‪.‬‬
‫‪-‬ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﻋﺮﰊ‪،‬ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ‪ ،‬ﳎﻠﺔ ﺍﳌﻮﻗﻒ ﺍﻷﺩﰊ‪،‬ﻉ‪-271‬ﺗﺸﺮﻳﻦ‪،1993‬ﺩﻣﺸﻖ‪.‬‬
‫‪-‬ﻣﻮﺿﻮﻉ ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ »ﻣﻨﻈﻮﺭ ﻓﻴﻨﻮﻣﻴﻨﻮﻟﻮﺟﻲ«‪،‬ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ ‪،‬ﳎﻠﺔ ﺍﻟﻘﺎﻓﻠﺔ ‪،‬ﺍﻟﻌﺪﺩ‪، 6‬ﺍ‪‬ﻠﺪ ‪43‬‬
‫ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ‪1415،‬ﻫـ ﺩﻳﺴﻤﱪ ‪1994‬ﻡ ‪،‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ‪.‬‬
‫‪ -‬ﻧﻈﺮﻳﺎﺕ ﻣﻦ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﳉﻴﻼﱄ ﺣﻼﻡ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﳏﺮﻡ‪ -‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪1425‬ﻩ‪ ،‬ﺍﺑﺮﻳﻞ –ﻳﻮﻧﻴﻮ ‪ ،2004‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫‪ -‬ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﺪﻻﻟﻴﺔ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﻭﺍﻟﺘﻮﻟﻴﺪﻳﺔ‪ ،‬ﻣﺎﺯﻥ ﺍﻟﻮﻋﺮ‪ ،‬ﳎﻠﺔ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﻌﺪﺩ‬
‫‪،06‬ﺳﻨﺔ ‪. 1982‬‬
‫‪ -‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﻭﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻋﻨﺪ ﺗﺸﻮﻣﺴﻜﻲ‪ ،‬ﻣﻨﺬﺭ ﻋﻴﺎﺷﻲ‪ ،‬ﳎﻠﺔ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ‬
‫ﺍﻟﻌﺪﺩ ‪ -40‬ﲤﻮﺯ‪-‬ﺁﺏ ‪1986‬ﻡ‪ ،‬ﻣﺮﻛﺰ ﺍﻹﳕﺎﺀ ﺍﻟﻘﻮﻣﻲ‪ ،‬ﻟﺒﻨﺎﻥ‪.‬‬
‫‪-‬ﻧﻈﺮﻳﺔ ﺍﳌﻌﲎ ﻋﻨﺪ ﻓﲑﺙ‪ ،‬ﺟﻮﻥ ﻟﻴﻮﻧﺰ‪ ،‬ﺗﺮ‪:‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﳎﺎﻫﺪ‪ ،‬ﳎﻠﺔ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻌﺪﺩ‪78‬‬
‫ﺧﺮﻳﻒ‪ 1994‬ﺑﲑﻭﺕ‪.‬‬
‫ﺍﻟﻜﺘﺐ ﺍﻷﺟﻨﺒﻴﺔ‪:‬‬
‫‪-‬‬
‫‪Aspects de la Théorie Syntaxique, Chomsky, tra jean Claude Millner,‬‬
‫‪ed paris, le seuil, 1978.‬‬
‫‪-Clefs pour la sémantique ; G. Mounin. Paris. 1972.‬‬
‫‪305‬‬
-
Dictionnaire de didactique des Langues, R.Galisson /D.coste, Hachette
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Dictionnaire de Linguistique, jean Dubois et autres, Paris, Larousse,
1994.
-Dictionnaire de linguistique, G.Mounin, paris, 1974.
-Essais sur la forme et le sens, Noam Chomsky, tra Joëlle sampy
Seuil1980, Paris.
-écrits sur le signe, Charles Senders Peirce, ed, seuil, 1978.
-éléments de sémantique, John Lyons, traduction j - Durand, librairie
Larousse, paris, 1978.
-Fondements des théories des signes, Charles Morris, in langage. n
°35.Septembre 1974.
-Introduction à la sémiologie, Georges Mounin , ed minuit. Paris ,1973 .
-Quand dire c' est Faire, J.L.Austin, Tra par Gilles Lane, Seuil1970.
-Question de Sémantique, Chomsky, Tra Bernard Cerquiglini , Ed,
Seuil, 1975.
-
La Linguistique Cartésienne, Noam Chomsky, tr: E.Delannoe et
D.Seperber, édition du seuil, paris.
-La sémantique, pierre Guiraud, éd, puf, paris, 1972.
-La pragmatique, Françoise Armengaud, puf ,4 em Edition, 1999.
-Le dire et le dit, Oswald. Ducrot, Ed, Minuit, 1984.
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Le langage et La pensée, Chomsky, tra Louis jean Calvet, payot, parais.
-Les actes de Langage (essai de philosophie du langage).J.R.Searle,
collection savoir, lecture, Herman, Paris, France.1996, Nouveau tirage.
-Les enjeux de la Sémiotique, Anne Hénault, éd, puf, 1979.
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Bruxelles, 1971.
-L' implicite, Orecchioni C.K, éd, Armand Colin, Paris, 1986.
-Sémantique, Herbert .E / Brekle, Td Armand Colin, paris 1974.
-Sémantique Linguistique, John Lyons, Traduit par Jacques Durand et
Dominique Boulonnais, 1990, Paris.
-Sémantique linguistique, Lyons(John). tra. J. Durand et Du.
Boulonnais-Librairie Larousse, 1980.
-Sémiotique, dictionnaire raisonné de la théorie du langage, grimas et
courtés paris, éd, hachette, 1979,.
-Structures Syntaxiques, Chomsky, tr: Michel braudeau, paris, le seuil,
1991.
-théorie et pratique du signe- introduction a la sémiotique de Cs
Peirce, Gerrard Deledalle, Ed, Payot, paris1979.

306
‫ﻓ‪‬ﻬﺮ‪‬ﺳﺖ ﻋﺎﻡ ﻟﻠﻤﻮﺿﻮﻋﺎﺕ‬

‫‪307‬‬
 ‫ﻓ‪‬ﻬﺮﺳﺖ ﻋﺎﻡ ﻟﻠﻤﻮﺿﻮﻋﺎﺕ‬
‫ﺇﻫــﺪﺍﺀ‬
‫ﺃ‬ ‫ﻣﻘﺪ‪‬ﻣـﺔ‬
‫‪26-10‬‬ ‫ﻣﺪﺧـﻞ ﻋﺎﻡ ﺇﻟــﻰ‪:‬‬
‫‪11‬‬ ‫ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ‪.‬‬
‫‪15‬‬ ‫ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪.‬‬
‫‪17‬‬ ‫ﻋﻠﻢ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺪﺍﻭﻟﻴﺔ‪.‬‬
‫‪20‬‬ ‫ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﻌﻼﻣﺔ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪22‬‬ ‫ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺪﻻﱄ ﻟﺪﻯ ﺍﻟﻌﺮﺏ‪.‬‬
‫‪25‬‬ ‫ﺍﳌﻌﲎ ﰲ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪93-27‬‬ ‫ﺍﻟﻔﺼـﻞ ﺍﻷﻭ‪‬ﻝ‪ :‬ﺍﻟﻌﻼﻣﺔ ﻭﺍﻟﻤﻌﻨﻰ ﻓﻲ ﻛﻨﻒ ﺍﻟﺪﺭﺱ ﺍﻟﻠﺴﺎﻧﻲ ﻭﺍﻟﺪﻻﻟﻲ ﺍﻟﺤﺪﻳﺚ‪.‬‬
‫‪29‬‬ ‫ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﻣﻨﻬﺞ ﺍﻟﻘﺮﺍﺀﺓ‬
‫‪31‬‬ ‫ﺗﺼﻮ‪‬ﺭ ﺩﻱ ﺳﻮﺳﲑ ﻟﻠﻌﻼﻣﺔ‪.‬‬
‫‪33‬‬ ‫ﺗﺼﻮ‪‬ﺭ ﺑﲑﺱ‪.‬‬
‫‪41‬‬ ‫ﺗﺼﻮ‪‬ﺭ ﺷﺎﺭﻝ ﻣﻮﺭﻳﺲ‪.‬‬
‫‪47‬‬ ‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ‪.‬‬
‫‪51‬‬ ‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ‪.‬‬
‫‪77‬‬ ‫ﻧﻈﺮﻳﺔ ﺍﳊﻘﻮﻝ ﺍﻟﺪﻻﻟﻴﺔ‪.‬‬
‫‪85‬‬ ‫ﻧﻈﺮﻳﺔ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﻜﻮﻳﲏ ﻟﻠﻤﻌﲎ‪.‬‬
‫‪89‬‬ ‫ﻧﻈﺮﻳﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻼﻡ‪.‬‬
‫‪143-94‬‬ ‫ﺍﻟﻔﺼـﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ –ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻭﺍﻟﺪﻻﻟﻴﺔ‪ -‬ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻤﻌﻨﻰ ﻓﻲ‬
‫ﺍﻟﻤﺪﻭ‪‬ﻧﺔ ﺍﻷﺻﻮﻟﻴﺔ‪.‬‬
‫‪94‬‬ ‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻭﺍﻟﺪﻻﻟﻴﺔ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﺻﻮﱄ‪.‬‬
‫‪94‬‬ ‫‪ -‬ﺁﻟﻴﺔ ﺍﳌﻨﻄﻮﻕ ﻭﲢﺮﻳﻚ ﺍﳌﻌﲎ‪.‬‬
‫‪116‬‬ ‫‪ -‬ﺁﻟﻴﺔ ﺍﳌﻔﻬﻮﻡ ﻭﺍﺳﺘﺸﻌﺎﺭ ﺍﳌﻌﲎ‪.‬‬
‫‪134‬‬ ‫ﺗﻘﺴﻴﻤﺎﺕ ﺃﺧﺮﻯ ﻟﻠﻤﻌﲎ‪.‬‬
‫‪137‬‬ ‫ﺗﺼﻮ‪‬ﺭ ﻋﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﺔ‪.‬‬

‫‪308‬‬
‫‪196-114‬‬ ‫ﺍﻟﻔﺼـﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻷﺻﻮﻟﻲ ﻭﺍﻟﻤﻌﺎﻟﺠﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻟﻠﻤﻘﺎﺻﺪ‪.‬‬
‫‪145‬‬ ‫ﺍﻟﻘﺼﺪ ﻣﻦ ﺁﻟﻴﺎﺕ ﺍﻟﺘﻌﺘﻴﻢ ﺇﱃ ﺁﻟﻴﺎﺕ ﺍﻹﺩﺭﺍﻙ‪.‬‬
‫‪153‬‬ ‫‪ -‬ﺍﻟﻘﺮﻳﻨﺔ‪.‬‬
‫‪161‬‬ ‫‪ -‬ﻋﺮﻓﻴﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ‪.‬‬
‫‪164‬‬ ‫‪ -‬ﺍﳊﺬﻑ‪.‬‬
‫‪171‬‬ ‫‪ -‬ﺍﻟﻔﻌﻞ ﺍﻟﻠﺴﺎﱐ‪.‬‬
‫‪187‬‬ ‫ﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﳌﺴﺎﻗﻲ ﻟﻠﻤﻘﺎﺻﺪ ﻟﺪﻯ ﺍﻟﺸﺎﻃﺒـﻲ‪.‬‬
‫‪234-197‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﻟﺘﺼﻨﻴﻒ ﺍﻷﺻﻮﻟﻲ ﻭﺍﻟﻤﻨﺠﺰ ﺍﻟﻠﺴﺎﻧﻲ ﺍﻟﺤﺪﻳﺚ‬
‫‪198‬‬ ‫ﺍﻻﻗﺘﻀﺎﺀ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﺘﺪﺍﻭﱄ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪201‬‬ ‫ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﻨﺠﺰ ﺍﻟﻠﺴﺎﱐ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪206‬‬ ‫ﺗﺼﻮ‪‬ﺭ ﺟﺮﺍﻳﺲ ﻟﻠﻤﻌﲎ‪.‬‬
‫‪222‬‬ ‫ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﻠﺴﺎﱐ ﺍﳌﻘﺘﺮﺡ ﻟﻠﻤﻌﲎ‪.‬‬
‫‪224‬‬ ‫ﻧﻈﺮﻳﺎﺕ ﺣﻮﻝ ﺍﳌﻌﲎ ﰲ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﻣﻘﺎﺭﺑﺔ ﻟﺴﺎﻧﻴﺔ ﺩﻻﻟﻴﺔ‪.‬‬
‫‪224‬‬ ‫‪ -‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺼﻮﺭﻳﺔ‪.‬‬
‫‪228‬‬ ‫‪ -‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺷﺎﺭﻳﺔ‪.‬‬
‫‪233‬‬ ‫‪ -‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻻﲰﻴﺔ‪.‬‬
‫‪285-235‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺨﺎﻣﺲ ‪ :‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﻭﻓﻘﻪ ﺍﻟﻤﻌﻨﻰ ﻟﺪﻯ ﺍﻷﺻﻮﻟﻴﻴﻦ‪.‬‬
‫‪239‬‬ ‫ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪.‬‬
‫‪242‬‬ ‫ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴ‪‬ﺪ‪.‬‬
‫‪243‬‬ ‫ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﻐﻤﻮﺽ‪.‬‬
‫‪274‬‬ ‫ﺍﻟﺘﻌﺪ‪‬ﺩ ﺍﻟﺪﻻﱄ‪.‬‬
‫‪286‬‬ ‫ﺧﺎﺗـﻤﺔ‪.‬‬
‫‪291‬‬ ‫ﻗﺎﺋﻤﺔ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺮﺍﺟﻊ‪.‬‬
‫‪308‬‬ ‫ﻓ‪‬ﻬﺮﺳﺖ ﻋﺎﻡ ﻟﻠﻤﻮﺿﻮﻋﺎﺕ‪.‬‬

‫‪309‬‬
 ‫ﻣﻠﺨـــّﺺ ﺍﻟﺮﺳﺎـﻠﺔ‪:‬‬
‫ﻳﺴﻌﻰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﻟﻰ ﺇﺑﺮﺍﺯ ﻭﺍﺳﺘﺤﻀﺎﺭ ﺁﻟﻴﺎﺕ ﻓﻘﻪ ﺍﻟﺨﻄﺎﺏ ﻭﺗﻌﻘﹼﻞ ﺍﻟﻤﻌﻨﻰ ﻓﻲ‬
‫ﺍﻟﻤﻮﺭﻭﺙ ﺍﻷﺻﻮﻟﻲ ‪،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﻫﻢ ﺍﻟﻤﺪﻭ‪‬ﻧﺎﺕ ﺃﻭ ﺍﻟﻤﺤﻄﺎﺕ ﺍﻟﻜﺒﺮﻯ ﺍﻟﺘﻲ ﺷﻬﺪﻫﺎ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﻠﺴﺎﻧﻲ ﺍﻟﻌﺮﺑﻲ ‪،‬ﻓﺘ ‪‬ﻢ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻟﻠﺸﺎﻓﻌﻲ )ﺗـ‪204‬ﻫـ( ‪،‬ﻭﺍﻟﻤﺴﺘﺼﻔﻰ ﻷﺑﻲ ﺣﺎﻣﺪ‬
‫ﺍﻟﻐﺰﺍﻟﻲ )‪505‬ﻫـ( ﻭﺍﻟﻤﺤﺼﻮﻝ ﻟﻔﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ )‪606‬ﻫـ( ‪،‬ﻭﺷﺮﺡ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ ﻟﻠﻘﺮﺍﻓﻲ‬
‫)‪684‬ﻫـ( ‪،‬ﻭﺍﻟﻤﻮﺍﻓﻘﺎﺕ ﻟﻠﺸﺎﻃﺒﻲ )‪799‬ﻫـ( ‪،‬ﻭﺍﻹﺭﺷﺎﺩ ﻟﻠﺸﻮﻛﺎﻧﻲ )‪1250‬ﻫـ( ‪،‬ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﺗ ‪‬ﻢ ﻛﺸﻒ ﺍﻟﻨﻘﺎﺏ ﻋﻦ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﺴﺎﻧﻴﺔ ‪ -‬ﺍﻟﺪﻻﻟﻴﺔ ‪sémantique‬‬
‫ﻭﺍﻟﺘﺪﺍﻭﻟﻴﺔ ‪ –pragmatique‬ﺍﻟﺘﻲ ﺗﺴﻬﻢ ﻓﻲ ﺟﻠﻮ ﻭﺇﺑﺎﻧﺔ ﺍﻟﻤﻘﺎﺻﺪ ‪،‬ﻭﻫﻲ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﻲ ﺗﺼﻠﺢ‬
‫ﻟﻘﺮﺍﺀﺓ ﻟﻴﺲ ﻓﻘﻂ ﺍﻟﻨﺺ ﺍﻟﺪﻳﻨﻲ ﻭﺇ‪‬ﻧﻤﺎ ﻛﻞ ﻣﺎ ﻳﺼﺢ ﺃﻥ ﻳﺴﻤ‪‬ﻰ ﻧﺼﺎ ‪،‬ﻭﻣﻦ ﺃﻫﻢ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﻧﺬﻛﺮ‪:‬‬
‫‪ -‬ﺍﻟﻤﻨﻄﻮﻕ ﺍﻟﺼﺮﻳﺢ ‪.enoncé‬‬
‫‪ -‬ﺍﻟﻤﻨﻄﻮﻕ ﻏﻴﺮ ﺍﻟﺼﺮﻳﺢ ‪،‬ﻭﻳﺸﻤﻞ‪:‬‬
‫‪-‬ﺍﻻﻗﺘﻀﺎﺀ ‪. Présupposition‬‬
‫‪-‬ﺍﻹﺷﺎﺭﺓ ‪.indication‬‬
‫‪-‬ﺍﻹﻳﻤﺎﺀ ﺃﻭ ﺍﻟﺘﻨﺒﻴﻪ‪.‬‬
‫‪ -‬ﺍﻟﻤﻔﻬﻮﻡ ‪. Le sous entendu‬‬
‫‪ -‬ﺍﻟﻘﺮﻳﻨﺔ ‪. semiosis-indice‬‬
‫‪ -‬ﺍﻟﺤﺬﻑ ‪.omission- ellipse‬‬
‫‪ -‬ﺍﻟﻌﺮﻑ ‪) tradition-emploi‬ﺍﻟﺸﺮﻋﻲ ‪،‬ﺍﻻﺟﺘﻤﺎﻋﻲ ‪،‬ﺍﻟﻠﻐﻮﻱ(‪.‬‬
‫‪ -‬ﺍﻟﻔﻌﻞ ﺍﻟﻜﻼﻣﻲ ‪. Acte de parole‬‬
‫‪ -‬ﺍﻟﺴﻴﺎﻕ ‪.contexte‬‬
‫ﺛ ‪‬ﻢ ﺳﻌﻰ ﺍﻟﺒﺤﺚ ﺇﻟﻰ ﻋﻘﺪ ﻣﻘﺎﺭﺑﺔ‪ -‬ﻓﻴﻤﺎ ﻳﺨﺺ ﻣﻔﺎﺗﻴﺢ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ‪ -‬ﺑﻴﻦ‬
‫ﺍﻷﺻﻮﻟﻴﻴﻦ ﻭﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻠﺴﺎﻧﻴﻴﻦ ﺍﻟﻐﺮﺑﻴﻴﻦ ‪،‬ﺍﻟﺬﻳﻦ ﻋﻨﻮﺍ ﺑﺪﻭﺭﻫﻢ ﻭﺍﻫﺘﻤﻮﺍ ﺑﺎﻟﻤﻌﻨﻰ‬
‫ﻭﺑﺄﻧﻤﺎﻁ ﺗﺸﻜﻠﻪ ﻛﺠﺮﺍﻳﺲ ‪، Grice.H.P‬ﻭﺃﻭﺳﺘﻦ ‪، J.L.Austin‬ﻭﺁﻥ ﺭﻭﺑﻮﻝ ‪Anne‬‬
‫‪، Reboul‬ﻭﺟﺎﻙ ﻣﻮﺷﻼﺭ ‪، Jaque moeshler‬ﻭﺃﺯﻭﺍﻟﺪ ﺩﻳﻜﺮﻭ ‪Oswald. Ducrot‬‬
‫ﻭﺃﺭﻛﻴﻮﻧﻲ ‪. Orecchioni C.K‬‬

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 ‫ﺗﺼﻮﻳﺐ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺮﺳﺎﻟﺔ )ﻣﻦ ﺍﻟﻌﻼﻣﺔ ﺇﱃ ﺍﳌﻌﲎ ‪) (...‬ﳐﺘﺎﺭ ﺩﺭﻗﺎﻭﻱ‪-‬ﺟﺎﻣﻌﺔ ﻭﻫﺮﺍﻥ(‬
‫ﺍﻟﺼﻮﺍﺏ‬ ‫ﺍﻟﺴﻄﺮ‬ ‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳋﻄﺄ‬
‫ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ‬ ‫‪14‬‬ ‫‪80‬‬ ‫ﺃﺻﻠﺔ ﺍﻟﻜﻠﻤﺔ‬
‫ﻳﻨﺒﺊ‬ ‫‪7‬‬ ‫‪116‬‬ ‫ﻳﻨﺒﺆ‬
‫ﻗﻮﺍﺳﻢ ﻣﺸﺘﺮﻛﺔ‬ ‫‪4‬‬ ‫‪168‬‬ ‫ﻗﻮﺍﺳﻢ ﻣﺸﺘﺮﻙ‬
‫ﻳﺘﻜﺊ‬ ‫‪1‬‬ ‫‪175‬‬ ‫ﻳﺘﻜﺆ‬
‫ﲢﺬﻑ ﻣﻦ ﺍﻟﻜﻼﻡ‬ ‫‪13‬‬ ‫‪175‬‬ ‫ﺍﻷﺻﻮﱄ‬
‫ﻛﺎﺫﺑﺎ‪،‬‬ ‫‪8‬‬ ‫‪200‬‬ ‫ﻛﺎﺫﺑﺎﻥ‬
‫ﻣﻘﺎﺻﺪﻫﻢ‬ ‫‪13‬‬ ‫‪200‬‬ ‫ﻗﺎﺻﺪﻫﻢ‬
‫ﺍﻟﻨﻈﺮﻳﺔ‬ ‫‪14‬‬ ‫‪200‬‬ ‫ﺍﻟﻨﻈﺮﻱ‬
‫ﻣﺒﺪﺃ‬ ‫‪15‬‬ ‫‪202‬‬ ‫ﻣﺒﺪﺍ‬
‫ﻛﻠﻬﻢ‬ ‫‪11‬‬ ‫‪205‬‬ ‫ﻛﻠﻬﻚ‬
‫ﰲ ﺣﲔ ﺃﻭﺳﱳ‬ ‫‪2‬‬ ‫‪206‬‬ ‫ﰲ ﺃﻭﺳﱳ‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‬ ‫‪17‬‬ ‫‪211‬‬ ‫ﺍﳊﺎﻟﺔ ﺛﺎﻟﺜﺔ‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪،‬‬ ‫‪19‬‬ ‫‪211‬‬ ‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻥ‬
‫ﻭﻣﺜﺎﻟﻪ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭ‪‬ﻝ ﺍﻟﺼﺪﻳﻖ ‪،‬ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻫﻮ‬ ‫‪3-2-1‬‬ ‫ﻭﻫﻮ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪223‬‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪،‬ﻭﺍﶈﺎﻝ ﻋﻠﻴﻪ ﻫﻮ ﺭﺟﻞ ﻳﻮﺻﻒ‬ ‫ﺍﳋﻠﻴﻔﺔ ‪...‬‬
‫ﺑﺄﻧﻪ ﺻﺪﻳﻖ ﻛﺎﻥ ﺧﻠﻴﻔﺔ ﻟﻠﻤﺴﻠﻤﲔ‪.‬‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﻟﻔﻴﺰﻳﻘﻲ‬ ‫‪04‬‬ ‫‪232‬‬ ‫ﻭﺟﻮﺩ ﺍﻟﻔﻴﺰﻳﻘﻲ‬
‫ﻣﺎ‬ ‫‪7‬‬ ‫‪243‬‬ ‫ﻣﻞ‬
‫ﻣﺘﻌﺪﺩﺓ‬ ‫‪12‬‬ ‫‪245‬‬ ‫ﺗﻌﺪﺩﺓ‬
‫ﺍﳊﺎﻓﺔ‬ ‫‪5‬‬ ‫‪246‬‬ ‫ﺍﳋﺎﻓﺔ‬
‫ﻳ‪‬ﻠﺠﺊ‬ ‫‪14‬‬ ‫‪249‬‬ ‫ﻳﻠﺠﺆ‬
‫ﺗﻠﺠﺌﻪ‬ ‫‪14‬‬ ‫‪249‬‬ ‫ﺗﻠﺠﺆﻩ‬
‫ﺍﻟﻠﺬﺍﻥ‬ ‫‪10‬‬ ‫‪250‬‬ ‫ﺍﻟﻠﺬﻳﻦ‬
‫ﻣﻠﻔﻮﻇﺎﻥ ﺍﺛﻨﺎﻥ‬ ‫‪11‬‬ ‫‪250‬‬ ‫ﻣﻠﻔﻮﻇﲔ ﺍﺛﻨﲔ‬
‫ﻒ ﺑﺎﻟﺪ‪‬ﻳ‪‬ﺎﺭ ﺍﻟﱵ ﹾﱂ ‪‬ﻳ ‪‬ﻌﻔﹸﻬﺎ )ﺷﻌﺮ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ ‪،‬ﲢـ‪:‬ﻓﺨﺮ‬
‫‪‬ﻗ ‪‬‬ ‫‪11-10‬‬ ‫‪263‬‬ ‫ﻗﻮﻝ ﺯﻫﲑ ‪:‬‬
‫ﺍﻟﺪﻳﻦ ﻗﺒﺎﻭﺓ ‪،‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻷﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ ‪،‬ﻁ‪1980، 3‬‬ ‫ﻗﻒ ﺑﺎﻟﺪﻳﺎﺭ ﻟﱵ ﱂ ‪‬ﻳ ‪‬ﻌﻔ‪‬ﻬﺎ ‪...‬‬
‫‪،‬ﺹ‪.100‬‬
‫ﺍﻟﺘﺄﺛﺮ‬ ‫‪14‬‬ ‫‪263‬‬ ‫ﺍﻟﺘﺎﺛﺮ‬
‫ﺍﳌﻄﺎﺑﻘﺔ ﺑﲔ ﺍﻟﻌﺪﺩ ﻭﺍﳌﻌﺪﻭﺩ ﰲ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻓﻴﻤﺎ ﻟﻪ ﺻﻠﺔ‬ ‫ﺗﻜﺮﺭﺕ ﰲ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫ﺃﺣﺪ ﻭﺇﺣﺪﻯ‬
‫ﺑﺄﺣﺪ ﻭﺇﺣﺪﻯ ‪،‬ﰲ ﺹ‪ 122‬ﻧﻘﻮﻝ ﺇﺣﺪﻯ ﺩﻻﻻﺕ )ﺱ‪.(15‬ﻭﰲ‬ ‫‪...-163-154‬‬
‫ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺿﻊ‪.‬‬

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