Al-Qiyaas Fii Mii Zaan ad-diraasah al-Muqaaranah Fii Ushul al-Fiqih wa Ushul An-Nahu
ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻘﺎﺭﻧﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﲝﺚ
ﻣﻘﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ )(s.s.
ﺇﻋﺪﺍﺩ :
ﺃﻳﻔﺎ ﺣﻨﻴﻔﺔ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ104021000765 :
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ
ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﲜﺎﻣﻌﺔ ﺳﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ
ﺟﺎﻛﺮﺗﺎ
2009ﻡ 1430/ﻫ
ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻘﺎﺭﻧﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﲝﺚ
ﻣﻘﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ )(s.s.
ﺇﻋﺪﺍﺩ :
ﺃﻳﻔﺎ ﺣﻨﻴﻔﺔ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ104021000765 :
ﲢﺖ ﺇﺷﺮﺍﻑ:
)ﺍﻟﺪﻛﺘﻮﺭ ﺃﻧﺪﻭﺱ ﻧﻮﺍﻭﻯ ﺍﳌﺎﺟﺴﺘﲑ(
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ
ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﲜﺎﻣﻌﺔ ﺳﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ
ﺟﺎﻛﺮﺗﺎ
2009ﻡ1430/ھ
ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ
ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺻﺮﺣﺖ ﺑﺄﻥ :
.1ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺒﺘﻪ ﺑﻨﻔﺴﻲ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ
ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -
ﺟﺎﻛﺮﺗﺎ.
.2ﻛﻞ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱴ ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺪ ﻭﺿﻌﺘﻬﺎ ﺣﺴﺐ
ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -
ﺟﺎﻛﺮﺗﺎ.
.3ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻣﻦ ﻏﲑ ﺇﻋﺪﺍﺩﻱ ﻭﺗﻮﺟﺪ ﻓﻴﻪ ﺍﻧﺘﺤﺎﻝ ﻵﺭﺍﺀ ﺍﻟﻐﲑ ﺩﻭﻥ
ﺫﻛﺮﻩ ﻓﺄﺳﺘﻌﺪ ﺃﻥ ﺃﺳﺘﻠﻢ ﻛﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱴ ﻗﺮﺭﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ
ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -ﺟﺎﻛﺮﺗﺎ.
ﺟﺎﻛﺮﺗﺎ 19 ،ﻣﺎﺭﻳﺲ 2009
ﺃﻳﻔﺎ ﺣﻨﻴﻔﺔ
ﻗﺮﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ
ﲤﺖ ﻣﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﻋﻨﻮﺍﻧﻪ " :ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻘﺎﺭﻧﺔ
ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ" ﺃﻣﺎﻡ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ
ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -ﺟﺎﻛﺮﺗﺎ ،ﰲ
8ﺃﺑﺮﻳﻞ 2009ﺍﳌﻮﺍﻓﻖ 27ﻣﺎﻳﻮ .2009ﻭﻗﺪ ﰎ ﻗﺒﻮﻟﻪ ﺷﺮﻃﺎ ﻟﻠﺤﺼﻮﻝ
ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ)(s.s.
ﺟﺎﻛﺮﺗﺎ 19 ،ﻣﺎﺭﻳﺲ 2009
ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ
ﺳﻜﺮﻳﺘﲑ ﺍﻟﻠﺠﻨﺔ ﻭﻋﻀﻮ
ﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﻭﻋﻀﻮ
ﺍﻟﺪﻛﺘﻮﺭ ﺍﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺍﺭﻱ ﺍﳌﺎﺟﺴﺘﲑ
ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ150246291:
ﺍﻟﺘﻮﻇﻴﻒ150295496:
ﺯﺑﲑ ﺍﳌﺎﺟﺴﺘﲑ
ﺭﻗﻢ
ﺍﻷﻋﻀﺎﺀ
ﺍﳌﺸﺮﻑ
ﺍﳌﻨﺎﻗﺶ
ﺍﻟﺪﻛﺘﻮﺭﺃﻧﺪﻭﺱ ﻧﻮﺍﻭىﺎﳌﺎﺟﺴﺘﲑ ﺍﻟﱪﺍﻓﻴﺴﻮﺭﺍﻟﺪﻛﺘﻮﺭﺍﳊﺎﺝ ﻓﺘﺢ ﺍﻟﺮﲪﻦ ﺭﺅﻭﻑ
ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ 150240290 :ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ150103889 :
ﲡﺮﻳﺪ
ﺃﻳﻔﺎ ﺣﻨﻴﻔﺔ :ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻘﺎﺭﻧﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ
ﺍﻟﻨﺤﻮ.
ﺍﻟﻘﻴﺎﺱ ﻋﻤﻠﻴﺔ ﻋﻘﻠﻴﺔ ﻓﻄﺮﻳﺔ ،ﻳﻘﻮﻡ ﺎ ﺃﻓﺮﺍﺩ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻛﺒﲑﻫﻢ
ﻭﺻﻐﲑﻫﻢ ﻋﻠﻰ ﺳﻮﺍﺀ ،ﺑﻞ ﺇﻥ ﺍﻟﺒﺤﻮﺙ ﺍﳊﺪﻳﺜﺔ ﺃﻛﺪﺕ ﺃﻥ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﻳﻘﻮﻡ
ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ.
ﻳﺮﻛﺰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻘﺎﺭﻧﺔ ﺍﻟﻘﻴﺎﺱ ﻭﻋﻼﻗﺘﻪ ﺑﺎﳊﻜﻢ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ .ﻭﺍﻟﻐﺮﺽ ﳍﺬﺍ ﻫﻮ ﻣﻌﺮﻓﺔ ﻣﺪﻯ ﻋﻼﻗﺔ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ﰒ ﻣﻌﺮﻓﺔ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻘﻴﺎﺱ ﻓﻴﻬﻤﺎ .ﻭﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ
ﺍﺳﺘﺨﺪﻣﺖ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﳌﻜﺘﱮ ،ﻭ ﺃﻣﺎ ﻃﺮﻳﻘﺔ ﺍﻟﻜﺘﺎﺑﺔ ﻓﺄﻋﺘﻤﺪ
ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ ﺍﻟﺬﻱ ﺃﺻﺪﺭﺗﻪ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ
ﺍﻻﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﺧﺎﺻﺔ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺩﺁﺎ ﰲ ﻛﺘﺎﺑﺘﻪ.
ﺑﻌﺪ ﺃﻥ ﺃﺣﻠﻞ ﺍﳌﻮﺿﻮﻉ ﺍﻧﺘﻬﻴﺖ ﺇﱃ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ﻛﻤﺎ ﻳﻠﻰ :ﻻﲣﺘﻠﻒ
ﺃﻧﻮﺍﻉ ﺍﻟﻘﻴﺎﺱ ﻟﺪﻯ ﺍﻟﻨﺤﺎﺓ ﻋﻦ ﺍﻟﻘﻴﺎﺱ ﻟﺪﻯ ﺍﻟﻔﻘﻬﺎﺀ ،ﺑﻞ ﺇﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻧﻈﺮﻭﺍ
ﻟﻠﻘﻴﺎﺱ ﰲ ﺍﻟﻨﺤﻮ ،ﻛﺎﺑﻦ ﺟﲏ ﻭﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﱂ ﻳﻌﻤﻠﻮﺍ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺇﻻ ﻋﻠﻰ
ﲤﺪﻳﺪ ﻋﻤﻞ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺍﻟﻨﺤﻮ .ﻭﺍﻻﺧﺘﻼﻑ ﺃﻳﻀﺎ ﻫﻮ ﰲ ﺍﻷﻣﺜﻠﺔ .ﰲ ﺍﻟﻔﻘﻪ ﺃﻣﺜﻠﺔ
ﻓﻘﻬﻴﺔ ﻭﰲ ﺍﻟﻨﺤﻮ ﺃﻣﺜﻠﺔ ﳓﻮﻳﺔ.
ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺻﻠﹼﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ
ﺍﻷﻣﲔ ﺳﻴﺪﻧﺎ ﻭﺣﺒﻴﺒﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺳﻠﻚ
ﺳﺒﻴﻠﻬﻢ ﻭﺍﻫﺘﺪﻯ ﺪﻳﻬﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ.
ﻭﺑﻌﺪ ،ﻓﺈﻥ ﺍﻟﺰﻣﺎﻥ ﻗﺪ ﺩﺍﺭ ﻭﺳﺎﺭ ﺍﻗﺘﺮﺍﻥ ﺑﻪ ﺃﻥ ﰎ ﺑﻌﻮﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ
ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﻭﺿﻊ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺼﻔﺔ ﺷﺮﻃﺎ ﻣﻦ
ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﳌﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -ﺟﺎﻛﺮﺗﺎ.
ﻭﻳﺴﺮﱐ ﺃﻥ ﺃﻗﺪﻡ ﺷﻜﺮﻱ ﺍﳉﺰﻳﻞ ﻭﺗﻘﺪﻳﺮ ﺍﻟﻌﻤﻴﻖ ﲟﻨﺎﺳﺒﺔ ﺍﻧﺘﻬﺎﺀ ﻣﻦ ﺇﻋﺪﺍﺩ
ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺇﱃ ﻫﺆﻵﺀ ﺍﻟﺬﻳﻦ ﻣﺪﻭﺍ ﺃﻳﺪﻳﻬﻢ ﺇﱄ ﺑﺎﳌﺴﺎﻋﺪﺍﺕ
ﻭﺍﻹﺳﻬﺎﻣﺎﺕ ﻭﺍﻟﺬﻳﻦ ﺗﻔﻀﻠﻮﺍ ﺑﺄﻥ ﻳﺰﻭﺩﻭﱐ ﺧﲑ ﺍﻟﺰﺍﺩ ﺃﺩﻳﺒﺎ ﻛﺎﻥ ﺃﻡ ﻣﺎﺩﻳﺎ.
ﻭﻋﻠﻰ ﺫﻟﻚ ،ﻳﻄﻴﺐ ﱄ ﺃﻥ ﺃﻗﺪﻡ ﺷﻜﺮﻱ ﺍﳋﺎﻟﺺ ﻭﺗﻘﺪﻳﺮ ﺍﻟﺒﺎﻟﻎ ﺇﱃ :
.1ﻓﻀﻴﻠﺔ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺍﳊﺎﺝ ﻋﺒﺪ
ﺍﳋﲑ ﺍﳌﺎﺟﺴﺘﲑ ﻭﻣﺴﺎﻋﺪﻳﻪ ،ﻭﻓﻀﻴﻠﺔ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ
ﺍﻟﺪﻛﺘﻮﺭ ﺃﻧﺪﻭﺱ ﺍﳊﺎﺝ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺍﺭﻯ ﺍﳌﺎﺟﻴﺴﺘﲑ ﻣﻊ ﺳﻜﺮﻳﺘﲑﻩ ﺯﺑﲑ
ﺍﳌﺎﺟﺴﺘﲑ ،ﻭﻓﻀﻴﻠﺔ ﺃﺳﺘﺎﺫ ﳏﻤﺪ ﺃﺩﻳﺐ ﻣﺼﺒﺎﺡ ﺍﻹﺳﻼﻡ ﺍﳌﺎﺟﺴﺘﲑ
ﺍﻟﺬﻱ ﻳﺸﺠﻌﲏ ﺩﺍﺋﻤﺎ ﺑﺸﺪﺓ ﺍﻹﻫﺘﻤﺎﻡ ﻭﺍﶈﺒﺔ ﻟﻜﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ
ﺍﻟﻌﻠﻤﻲ ﻭﻛﺬﻟﻚ ﻻﺃﻧﺴﻰ ﺃﻗﻮﻝ ﺷﻜﺮﺍ ﻛﺜﲑﺍ ﺇﱃ ﺳﺎﺋﺮ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﻜﺮﻡ
ﺍﻟﺬﻳﻦ ﺑﺬﻟﻮﺍ ﺟﻬﻮﺩﻫﻢ ﰲ ﺬﻳﱯ ﻭﺗﻌﻠﻴﻤﻲ ﺃﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ ﺣﱴ
ﺃﲤﻜﻦ ﻣﻦ ﺇﲤﺎﻡ ﺳﻨﻮﺍﺗﻰ ﺍﻟﺪﺭﺍﺳﻴﺔ ﰲ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -ﺟﺎﻛﺮﺗﺎ.
.2ﻓﻀﻴﻠﺔ ﻋﻠﻰ ﺍﻟﺪﻛﺘﻮﺭ ﺃﻧﺪﻭﺱ ﻧﻮﺍﻭﻯ ﺍﳌﺎﺟﺴﺘﺮ ﺑﺼﻔﺘﻪ ﺍﳌﺸﺮﻑ ﺣﻴﺚ
ﺃﻧﻪ ﻗﺎﻡ ﲟﻬﻤﺔ ﺍﻹﺷﺮﺍﻑ ﻭﺍﻟﺘﻮﺟﻴﻪ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻳﺮﺟﻊ ﺇﱃ
ﺇﺭﺷﺎﺩﻩ ﻭﺗﻮﺟﻴﻬﻪ.
.3ﺃﻣﲔ ﺍﳌﻜﺘﺒﺔ ﺍﳌﺮﻛﺰﻳﺔ ﳉﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ
ﺟﺎﻛﺮﺗﺎ ﻭﺃﻣﲔ ﺍﳌﻜﺘﺒﺔ ﻣﻌﻬﺪ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﺑﺈﻧﺪﻭﻧﻴﺴﻴﺎ
)(LIPIA
ﻭﲞﺎﺻﺔ ﺃﻣﲔ ﻣﻜﺘﺒﺔ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺇﱃ
ﻣﻮﺍﻇﻔﻬﺎ ﺍﻟﺬﻳﻦ ﺃﺗﺎﺣﻮﺍ ﱄ ﻓﺮﺻﺔ ﻭﺍﺳﻌﺔ ﲤﻴﻨﺔ ﰲ ﺇﻋﺎﺭﺓ ﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ
ﻣﻦ ﻛﺘﺐ ﺷﱴ ﲢﺘﻮﻯ ﻋﻠﻰ ﺍﳌﻮﺍﺩ ﺍﳌﺘﻌﻠﻘﺔ ﲟﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤﺚ
ﺍﻟﻌﻠﻤﻲ.
.4ﻭﺍﻟﺪﻳﻦ ﺍﻟﻌﺰﻳﺰﻳﻦ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺃﻣﺴﻴﺔ ﺍﻟﺬﻳﻦ ﺃﺧﻠﺼﺎ ﰲ ﺗﺮﺑﻴﱵ
ﻭﺬﰊ ﻭﻗﺪ ﺷﺠﻌﺎﱐ ﺗﺸﺠﻴﻌﺎ ﺭﻭﺣﻴﺎ ﻭﻣﺎﺩﻳﺎ ﻋﻠﻰ ﻣﻮﺍﺻﻠﺔ ﺍﻟﺪﺭﺍﺳﺔ
ﻭﺍﻋﺪﺍﺩ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻋﺪﺍﺩ ﻣﺴﺘﻘﻴﻤﺎ ﺣﱴ ﺃﲤﻜﻦ ﻣﻦ ﻣﻮﺍﺻﻠﺔ ﺩﺭﺍﺳﱵ
ﺍﳉﺎﻣﻌﺔ ﻭﺍﻟﻨﺠﺎﺡ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ.
.5ﲨﻴﻊ ﺇﺧﻮﺍﱐ ﻭﺧﺼﻮﺻﺎ ﺯﻭﺟﻲ ﺯﺭﻛﺸﻲ ﻭﻭﻟﺪﻱ ﺍﶈﺒﻮﺏ ﺃﻭﻟﻮﺍ ﺍﻟﻌﺰﻡ
ﺃﲪﺪ ﺍﻟﺰﺭﻛﺸﻲ ﺍﻟﺬﻳﻦ ﺷﺠﻌﲏ ﻃﻮﻝ ﺍﻟﻮﻗﺖ ﺍﺎﺀ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﺑﺎﺭﻙ
ﺍﷲ ﻟﻜﻢ ﰲ ﺍﻟﺪﺍﺭﻳﻦ.
.6ﲨﻴﻊ ﺃﺻﺪﻗﺎﺋﻲ ﺍﻟﺬﻳﻦ ﺷﺠﻌﻮﱐ ﺑﺄﺳﻬﺎﻣﻬﻢ ﰲ ﺗﻮﺳﻊ ﺍﻵﻓﺎﻕ ﻭﺗﺮﻗﻴﺔ
ﻣﻠﻜﺔ ﺍﻻﺗﺼﺎﻝ ﺍﻻﺟﺘﻤﺎﻋﻰ ﻭﻣﺴﺎﻋﺪﻢ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻗﺘﺮﺍﺣﺎﻢ ﺍﳋﺎﺻﺔ
ﺑﺈﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ .ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑ ﺍﳉﺰﺍﺀ.
ﻭﰲ ﺍﳋﺎﲤﺔ ﺃﺩﻋﻮﺍ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﳛﺰﻳﻬﻢ ﺃﺣﺴﻦ ﻣﺎ ﳛﺰﻯ ﺑﻪ
ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.
ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ
ﻣﻮﺍﻗﻔﺔ ﺍﳌﺸﺮﻑ .....................................................ﺃ
ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ .....................................................ﺏ
ﻗﺮﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ .................................ﺝ
ﲡﺮﻳﺪ ...............................................................ﺩ
ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ ........................................................ﻩ
ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ .....................................................ﺡ
ﺍﻟﺒﺎﺏ ﺍﻻﻭﻝ :ﻣﻘﺪﻣﺔ 1 .............................................
ﺃ( ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ 1 ...............................................
ﺏ( ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ 4 ...............................................
ﺝ( ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ 5 ............................................
ﺩ( ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ 5 ................................................
ﻩ( ﺧﻄﺔ ﺍﻟﺒﺤﺚ 6 .................................................
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ :ﶈﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ 8 ..................
ﺃ(
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ 8 ...............................................
.1ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ 8 .......................................
.2ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ 13 .......................................
ﺏ( ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ 18 ..............................................
.1ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ 18 ......................................
.2ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ 20 ......................................
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ :ﻣﻔﻬﻮﻡ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ26 .......
ﺃ(
ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ 26 ....................................
.1ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ 26 ..........................................
.2ﻣﻨﺰﻟﺔ ﺍﻟﻘﻴﺎﺱ 29 ...........................................
.3ﻋﻨﺎﺻﺮ ﺍﻟﻘﻴﺎﺱ 34 .........................................
ﺏ( ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ43 ....................................
.1ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ 43 .........................................
.2ﻣﻨﺰﻟﺔ ﺍﻟﻘﻴﺎﺱ 47 ...........................................
.3ﻋﻨﺎﺻﺮ ﺍﻟﻘﻴﺎﺱ 52 ........................................
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ :ﻗﻀﺎﻳﺎ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ68 ......
ﺃ(
ﺍﻟﻘﻴﺎﺱ ﰱ ﻣﻌﲎ ﺍﻟﻨﺺ 68 .....................................
ﺏ( ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ 71 ...............................................
ﺝ( ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ 74 .............................................
ﺩ( ﻗﻴﺎﺱ ﺍﻟﻄﺮﺩ 79 .............................................
ﻩ( ﺍﻟﺘﺸﺎﺑﺔ ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﻘﻴﺎﺱ ﺑﲔ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ83 ....
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ :ﺧﺎﲤﺔ85 .........................................
.1ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ 85 ............................................
.2ﻣﺮﺍﺟﻊ ﺍﻟﺒﺤﺚ 90 ..........................................
ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻘﺎﺭﻧﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺍﻟﺒﺎﺏ ﺍﻻﻭﻝ
ﻣﻘﺪﻣﺔ
ﻭ( ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ
ﺯ( ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ
ﺡ( ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ
ﻁ( ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
ﻱ( ﺧﻄﺔ ﺍﻟﺒﺤﺚ
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ
ﶈﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺝ(
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
.1ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
.2ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﺩ(
ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
.1ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
.2ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ
ﻣﻔﻬﻮﻡ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺝ(
ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
.1ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ
.2ﻣﻨﺰﻟﺔ ﺍﻟﻘﻴﺎﺱ
.3ﻋﻨﺎﺻﺮ ﺍﻟﻘﻴﺎﺱ
ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺩ(
.1ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ
.2
ﻣﻨﺰﻟﺔ ﺍﻟﻘﻴﺎﺱ
.3
ﻋﻨﺎﺻﺮ ﺍﻟﻘﻴﺎﺱ
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ
ﻗﻀﺎﻳﺎ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﻭ(
ﺍﻟﻘﻴﺎﺱ ﰱ ﻣﻌﲎ ﺍﻟﻨﺺ
ﺯ(
ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ
ﺡ(
ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ
ﻁ(
ﻗﻴﺎﺱ ﺍﻟﻄﺮﺩ
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ
ﺧﺎﲤﺔ
.3
ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ
.4
ﻣﺮﺍﺟﻊ ﺍﻟﺒﺤﺚ
ﺍﻟﺒﺎﺏ ﺍﻻﻭﻝ
ﻣﻘﺪﻣﺔ
ﺃ( ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ
ﻋﻨﺪﻣﺎ ﳕﻀﻲ ﻣﻊ ﺍﻟﺰﻣﻦ ﺇﱃ ﺍﺑﻦ ﺟﲏ )ﺕ 392ﻫ( ﻓﻨﺠﺪ ﺍﻟﻘﻴﺎﺱ
ﻋﻨﺪﻩ ﻳﻘﻄﻊ ﺃﺷﻮﺍﻃﺎ ﺑﻌﻴﺪﺓ ﺇﱃ ﺍﻷﻣﺎﻡ ،ﻭﺇﺫ ﻳﻘﻮﻝ" :ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻘﻴﺎﺱ
ﺃﻧﺒﻞ ﻭﺃﻧﺒﻪ ﻣﻦ ﻛﺘﺎﺏ ﻟﻐﺔ ﻋﻨﺪ ﻋﻴﻮﻥ ﺍﻟﻨﺎﺱ" .ﺑﻞ ﳒﺪﻩ ﻳﺆﻟﻒ ﻛﺘﺎﺑﻪ ﺍﳋﺼﺎﺋﺺ،
ﻭﻳﻌﻠﻦ ﰲ ﻣﻘﺪﻣﺘﻪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺩﻋﺘﻪ ﺇﱃ ﺗﺄﻟﻴﻔﻪ ﻓﻴﻘﻮﻝ" :ﻭﺫﻟﻚ ﺃﻧﺎ ﱂ ﺃﺭﻱ
ﺃﺣﺪﺍ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻠﺪﻳﻦ )ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﻜﻮﻓﺔ( ﺗﻌﺮﺽ ﻟﻌﻤﻞ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ﻋﻠﻰ
ﻣﺬﻫﺐ ﺃﺻﻮﻝ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻔﻪ .ﻓﺄﻣﺎ ﻛﺘﺎﺏ ﺃﺻﻮﻝ ﺃﰉ ﺑﻜﺮ ﻓﻠﻢ ﻳﻠﻤﻢ ﻓﻴﻪ ﲟﺎ ﳓﻦ
ﻋﻠﻴﻪ ،ﺇﻻﹼ ﺣﺮﻓﺎ ﺃﻭ ﺣﺮﻓﲔ ﰲ ﺃﻭﻟﻪ".
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1ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺍﺑﻦ ﺟﲎ ،ﺍﳋﺼﺎﺋﺺ ،ﺟ ) ،1ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ ،(1956) ،ﺹ2 .
ﻭﳛﺘﻞ "ﺍﻟﻘﻴﺎﺱ" ﻣﻮﻗﻌﺎ ﻣﺮﻛﺰﻳﺎ ﰱ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺒﻴﺎﱏ ،ﺑﻞ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ
ﺍﻟﺘﻔﻜﲑ ﺍﻟﺒﻴﺎﱏ ﺇﳕﺎ ﻫﻮ "ﺑﻴﺎﱐ" ﻷﻧﻪ ﻳﻘﻮﻡ ﻋﻠﻰ "ﺍﻟﻘﻴﺎﺱ" ﻛﻤﺎﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺒﻴﺎﻧﻴﺔ
ﺍﻹﺳﺘﺪﻻﻟﻴﺔ ﻣﻦ ﳓﻮ ﻭﻓﻘﻪ ﻭﻛﻼﻡ ﻭﺑﻼﻏﺔ ﺇﳕﺎ ﻛﺎﻧﺖ "ﺍﺳﺘﺪﻻﻟﻴﺔ" ﻻﻋﺘﻤﺎﺩﻫﺎ
ﺍﻟﻘﻴﺎﺱ ﻣﻨﻬﺠﺎ .ﻭﻫﻜﺬﺍ ﻓﺈﺫﺍ ﻛﺎﻥ "ﺍﻟﻘﻴﺎﺱ" ﺃﺻﻼ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﰱ ﺍﳊﻘﻞ
ﺍﳌﻌﺮﰲ ﺍﻟﺒﻴﺎﱐ ،ﺳﻮﺍﺀ ﰱ ﺍﻟﻨﺤﻮ ﺃﻭ ﺍﻟﻔﻘﻪ ﺃﻭ ﺍﻟﻜﻼﻡ ﺃﻭ ﺍﻟﺒﻼﻏﺔ ،ﻓﻬﻮ ﻛﺬﻟﻚ ﺃﺻﻞ
ﻣﻨﻬﺠﻲ ،ﺃﻋﲏ ﺃﻧﻪ ﺍﳌﻨﻬﺎﺝ ﺍﻟﻔﻀﻞ ﰱ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺒﻴﺎﱐ.
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ﻓﺈﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺒﻴﺎﱐ ﳌﺎ ﻛﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻘﺪﻳﺮ ﺍﻟﺸﺊ ﻋﻠﻰ ﻣﺜﺎﻝ ﺷﺊ
ﺁﺧﺮﻭﺗﺴﻮﻳﺘﻪ ﺑﻪ .ﻓﺈﻥ ﺍﳌﺴﺘﻌﻤﻞ ﻟﻪ ،ﺃﻱ ﺍﻟﻘﺎﺋﺲ ﻻ "ﻳﺒﺘﺪﻯ" ﺍﳊﻜﻢ ،ﻻ ﻳﺼﺪﺭ
ﺣﻜﻤﺎ ﺟﺪﻳﺪﺍ ،ﺑﻞ ﻳﻌﻤﺪ ﺇﱃ ﺣﻜﻢ ﻣﻮﺟﻮﺩ-ﺣﻜﻢ ﺍﻟﺸﺎﺭﻉ ﰱ ﺍﻟﻔﻘﻪ ﺃﻭ ﺍﻟﺸﺎﻫﺪ
ﰱ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺃﻭ ﺍﳌﻮﺍﺿﻌﺔ ﰱ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ-ﳜﺺ ﺷﻴﺌﺎﹰﺑﻌﻴﻨﻪ ﻓﻴﻤﺪﻩ ﻭﻳﻄﺒﻘﻪ
ﻋﻠﻰ ﺷﻲﺀ ﺁﺧﺮ ﻏﲑﻩ ﺗﺒﲔ ﻟﻪ ﺃﻥ ﻣﺎ ﻳﱪﺭ ﻫﺬﺍ ﺍﳊﻜﻢ ﰱ ﺍﻟﺸﻲﺀ ﺍﻷﻭﻝ ،ﺃﻱ
ﺍﳌﻘﻴﺲ ﻋﻠﻴﻪ ،ﻣﻮﺟﻮﺩ ﺑﻌﻴﻨﻪ ﰱ ﺍﻟﺸﻲﺀ ﺍﻟﺜﺎﱏ ،ﺃﻱ ﺍﳌﻘﻴﺲ ،ﺇﺫﺍ ﱂ ﻳﺘﺒﲔ ﻟﻪ ﺫﻟﻚ،
ﺃﻱ ﺇﺫﺍ ﱂ ﳚﺪ ﻣﺎﻳﱪﺭ ﺇﺳﻨﺎﺩ ﺍﳊﻜﻢ ﻟﻠﺸﻴﺌﲔ ﻣﻌﺎ ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﻴﺲ .ﻭﻳﻌﺘﱪﻭﻥ
2ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻯ ،ﺑﻨﻴ ﺔ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﰉ ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻧﻘﺪﻳﺔ ﻟﻨﻈﻢ ﺍﳌﻌﺮﻓﺔ ﰱ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ) ،ﺑﲑﻭﺕ :ﺩﺍﺭ
ﺍﻟﻄﻠﺒﺔ ،(1986 ،ﺹ137 .
ﺍﻟﻔﻘﻬﺎﺀ "ﻇﻦ ﺍﺘﻬﺪ" :ﻇﻨﻪ ﺑﺄﻥ ﺣﻜﻢ ﺍﻷﺻﻞ ﺗﱪﺭﻩ ﺻﻔﺔ ﺃﻭ ﺧﺎﺻﻴﺔ ﻣﻌﻴﻨﺔ ﻓﻴﻪ
ﻫﻲ "ﻋﻠﺔ ﺍﳊﻜﻢ" ﻭﺇﻧﻪ ﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ "ﺍﻟﻌﻠﺔ" ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻔﺮﻉ-ﺃﻋﲏ ﺃﻧﻪ
ﳚﺪﻫﺎ ﻓﻴﻪ-ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺍﻷﺻﻞ.
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ﻭﺑﺎﻹﺿﺎﻓﺔ ﺃﻥ ﺍﻟﻨﺤﺎﺓ ﻗﺪ ﻣﺎﺭﺳﻮﺍ ﺍﻟﻘﻴﺎﺱ ﺑﺼﻮﺭﺓ ﺃﻋﻢ ﻭﺃﴰﻞ ﳑﺎ ﻓﻌﻠﻪ
ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻣﻌﻈﻤﻬﻢ ﻳﺮﺑﻄﻮﻥ ﺍﻟﻨﺤﻮ ﺑﺎﻟﻘﻴﺎﺱ ﺭﺑﻂ ﻣﻌﻠﻮﻝ ﺑﻌﻠﺔ
ﺣﱴ ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻯ ﺑﺮﺳﺎﻟﺘﻪ "ﺍﻋﻠﻢ ﺃﻥ ﺇﻧﻜﺎﺭ ﺍﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻨﺤﻮ ﻻ ﻳﺘﺤﻘﻖ،ﻷﻥ
ﺍﻟﻨﺤﻮﻛﻠﻪ ﻗﻴﺎﺳﺎ" 4.ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ" :ﻓﻤﻦ ﺃﻧﻜﺮ ﺍﻟﻘﻴﺎﺱ ﻓﻘﺪ ﺍﻧﻜﺮ ﺍﻟﻨﺤﻮ" .ﻭﻗﺎﻝ
ﺃﻳﻀﺎ" :ﻭﺇﺫﺍ ﺑﻄﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺤﻮ ﺃﻭ ﺭﻭﺍﻳﺔ ﻭﻧﻘﻼ ،ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻗﻴﺎﺳﺎ
ﻭﻋﻘﻼ" .ﻓﺈﻢ ﰱ ﳎﺎﻝ ﺍﻟﺘﻨﻈﲑ ﻷﺻﻮﻝ ﺍﻟﻨﺤﻮ ،ﻗﺪ ﺍﺳﺘﻨﺴﺨﻮﺍ ﺍﳍﻴﻜﻞ
ﺍﻻﺳﺘﻴﻤﻮﻟﻮﺟﻲ ﻝ "ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ" ،ﻟﻘﺪ ﺑﻘﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻘﻔﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ،
3ﳏﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻯ ،ﺑﻨﻴﺔ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﰊ ،ﺹ139 .
4ﺃﰉ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ،ﺍﻹﻏﺮﺍﺏ ﰱ ﺟﺪﻝ ﺍﻹﻋﺮﺍﺏ ﻭﳌﻊ ﺍﻷﺩﻟﺔ ﰱ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ،
ﲢﻘﻴﻖ ﺳﻌﻴﺪ ﺍﻷﻓﻐﺎﱐ) ،ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،(1971 ،ﺹ95 .
ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻳﻔﻜﺮ ﺑﻪ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ .ﻭﻫﻜﺬﺍ ﻓﺎﻟﻘﻴﺎﺱ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ،
ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ،ﻫﻮ ﺗﻘﺪﻳﺮ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻣﺜﺎﻝ ﺷﻲﺀ ﺁﺧﺮ..
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ﻟﻘﺪ ﺗﻨﺒﻪ ﺇﱃ ﺃﳘﻴﺔ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ "ﻣﻴﻞ ﺍﻷﻧﺼﺎﺭ )،"(2002
ﺑﺮﺳﺎﻟﺘﻪ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ
ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ،ﲢﺖ
ﻋﻨﻮﺍﻥ "ﺍﳊﻜﻢ ﺑﺎﻟﻘﻴﺎﺱ" ﻭﻟﻜﻦ ﻛﺎﻥ ﲝﺜﻪ ﻳﺘﺤﺪﺩ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﻘﻴﺎﺱ ﻓﺤﺴﺐ،
ﻭﱂ ﻳﻌﲏ ﺑﺎﻟﺘﻌﺮﺽ ﺇﱃ ﻋﻼﻗﺘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ .ﻭﺑﻨﺎﺀ
ﻋﻠﻰ ﺩﻟﻚ ﺃﻭﺩ ﺃﻥ ﺃﲝﺚ ﺇﱃ ﻋﻼﻗﺘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ.
ﺏ( ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ
ﺇﻥ ﺍﻟﺒﺤﺚ ﺍﳌﺬﻛﻮﺭ ﺍﻟﺴﺎﺑﻖ ﻭﺍﺳﻊ ﻣﻦ ﺍﺣﺘﻮﺍﺀ ﻣﺎﺩﺗﻪ ،ﻓﻤﻦ ﺍﻟﻼﺯﻡ ﺃﻥ
ﳛﺪﺩﻩ ﻟﺌﻼ ﳜﺮﺝ ﻣﻦ ﺍﻟﻘﺼﺪ ﺍﳌﺮﺟﻮ .ﻭﻳﻘﺘﺼﺮ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﻣﺎ ﻳﻠﻰ:
.1ﻛﻴﻒ ﻣﺪﻯ ﻋﻼﻗﺔ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ؟
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ﲤﺎﻡ ﺣﺴﻦ ،ﺍﻷﺻﻮﻝ :ﺩﺭﺍﺳﺔ ﺍﻳﺒﺴﺘﻤﻮﻟﻮﺟﻴﺔ ﻷﺻﻮﻝ ﺍﻟﻔﻜﺮ ﺍﻟﻠﻐﻮﻯ ﺍﻟﻌﺮﰉ) ،ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ :ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ،
،(1981ﺹ178 .
.2ﻛﻴﻒ ﻭﺟﻮﻩ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻹﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﰲ ﺃﺻﻮﻝ
ﺍﻟﻔﻘﻪ؟
ﺝ( ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ
ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ:
.1ﻣﻌﺮﻓﺔ ﻣﺪﻯ ﻋﻼﻗﺔ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ.
.2ﻣﻌﺮﻓﺔ ﻭﺟﻮﻩ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻹﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰲ
ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ.
ﺩ( ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
ﺃﻣﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻯ ﺳﻠﻜﺘﻪ ﰱ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
ﺍﳌﻜﺘﱯ ﻭﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻯ ﺃﺻﺪﺭﺗﻪ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ
ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﻟﻜﺘﺎﺑﺔ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺮﺳﺎﺋﻞ ﻭﻫﻮ:
“Pedoman Penulisan Skripsi Bahasa dan Sastra Arab Fakultas Adab
”dan Humaniora UIN Syarif Hidayatullah Jakarta
ﻩ( ﺧﻄﺔ ﺍﻟﺒﺤﺚ
ﻭﺗﺴﻬﻴﻼ ﻟﻜﺘﺎﺑﺔ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻓﻘﺪ ﻗﺴﻤﺖ ﺇﱃ ﲬﺴﺔ ﺃﺑﻮﺍﺏ ،ﻭﻫﻲ
ﻛﻤﺎ ﻳﻠﻰ:
ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ :ﻣﻘﺪﻣﺔ ،ﻭﲢﺘﻮﻯ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ،ﻭﲢﺪﻳﺪﻩ ﺍﳌﺸﻜﻠﺔ،
ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ،ﻭﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻭﺧﻄﺘﻪ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ :ﶈﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ،ﻭﺍﻟﺒﺤﺚ ﻓﻴﻪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﻫﻮ ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﲢﺪﻳﺪﻩ ،ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ،
ﺗﺎﺭﳜﻪ ﻭﲢﺪﻳﺪﻩ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ :ﻣﻔﻬﻮﻡ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ،ﻭﺍﻟﺒﺤﺚ ﻓﻴﻪ
ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ،
ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ ﻓﻴﻬﻤﺎ ،ﻭﻣﻨﺰﻟﺘﻬﻤﺎ ﻭﻋﻨﺎﺻﺮﳘﺎ.
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ :ﻗﻀﺎﻳﺎ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ،ﻭﺍﻟﺒﺤﺚ ﻓﻴﻪ
ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﰱ ﻣﻌﲎ ﺍﻟﻨﺺ ،ﻭﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ،ﻭﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ،
ﻭﻗﻴﺎﺱ ﺍﻟﻄﺮﺩ.
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ :ﺍﳋﺎﲤﺔ ،ﻭﺍﻟﺒﺤﺚ ﻓﻴﻪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ،ﻭﻣﺮﺍﺟﻊ
ﺍﻟﺒﺤﺚ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ
ﶈﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﺃ(
.1
ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺟﺪ ﻣﻨﺬ ﺃﻥ ﻭﺟﺪ ﺍﻟﻔﻘﻪ ،ﻓﻤﺎ ﺩﺍﻡ ﻫﻨﺎﻙ ﻓﻘﻪ ﻟﺰﻡ ﺣﺘﻤﺎ
ﻭﺟﻮﺩ ﺃﺻﻮﻝ ﻭﺿﻮﺍﺑﻂ ﻭﻗﻮﺍﻋﺪ ﻟﻪ ،ﻭﻫﺬﻩ ﻫﻲ ﻣﻘﻮﻣﺎﺕ ﻋﻠﻢ ﺍﻷًﻭﻝ ﻭﺣﻘﻴﻘﺘﻪ،
ﻭﻟﻜﻦ ﺍﻟﻔﻘﻪ ﺳﺒﻖ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﺘﺪﻭﻳﻦ ﻭﺇﻥ ﻗﺎﺭﻧﻪ ﰲ ﺍﻟﻮﺟﻮﺩ ،ﲟﻌﲎ ﺃﻥ
ﺍﻟﻔﻘﻪ ﺩﻭﻥ ،ﻭﻫﺬﺑﺖ ﻣﺴﺎﺋﻠﻪ ،ﻭﺃﺭﺳﻴﺖ ﻗﻮﺍﻋﺪﻩ ،ﻭﻧﻈﻤﺖ ﺃﺑﻮﺍﺑﻪ ﻗﺒﻞ ﺗﺪﻭﻳﻦ
ﻗﻮﺍﻋﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻭﺗﺸﺬﻳﺒﻬﺎ ﻭﲤﻴﻴﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ،ﻭﻫﺬﺍ ﻻ ﻳﻌﲎ ﺃﻧﻪ ﱂ ﻳﻨﺸﺄ
ﺃﻻ ﻣﻨﺬ ﺗﺪﻭﻳﻨﻪ ،ﻭﺃﻧﻪ ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍ ﻗﺒﻞ ﺫﻟﻚ .6ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻪ
ﺍﺑﺘﺪﺍﺀ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﰲ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﺈﻥ ﺍﻟﻔﻘﻬﺎﺀ
ﻣﻦ ﺑﻴﻨﻬﻢ ﻛﺎﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻋﻠﻰ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻣﺎ ﻛﺎﻧﻮﺍ
6ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ ،ﺍﻟﻮﺟﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ) ،ﺑﲑﻭﺕ :ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔً ،(1994 ،ﺹ14 .
ﻳﻘﻮﻟﻮﻥ ﺃﻗﻮﺍﳍﻢ ﻣﻦ ﻏﲑ ﻗﻴﺪ ﺿﺎﺑﻂ .ﻓﺈﺫﺍ ﲰﻊ ﺍﻟﺴﺎﻣﻊ ﻋﻠﻰ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻳﻘﻮﻝ
ﰲ ﻋﻘﻮﺑﺔ ﺍﻟﺸﺎﺭﺏ :ﺇﻧﻪ ﺇﺫﺍ ﺷﺮﺏ ﻫﺪﻯ ،ﻭﺇﺫﺍ ﻫﺪﻯ ﻗﺪﻑ ﻓﻴﺠﺐ ﺣﺪ ﺍﻟﻘﺪﻑ
ﳚﺪ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺍﳉﻠﻴﻞ ﻳﻨﻬﺞ ﻣﻨﻬﺎﺝ ﺍﳊﻜﻢ ﺑﺎﳌﺎﻝ ﺃﻭ ﺍﳊﻜﻢ ﺑﺎﺍﻟﺪﺭﺍﺋﻊ .ﻭﻋﺒﺪ
ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﰲ ﻋﺪﺓ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺍﳊﺎﻣﻞ :ﺇﻥ ﻋﺪﺎ ﺑﻮﺿﻊ
ﺍﳊﻤﻞ ،ﻭﺍﺳﺘﺪﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺃﹸﻭﻻﹶﺕ ﺍﻟﹾﺄﹶﺣﻤﺎﻝ ﺃﹶﺟﻠﹶﻬﻦ ﺃﻥﹾ ﻳﻀﻌﻦ
ﺣﻤﻠﹶﻬﻦ 7{ﻭﻳﻘﻮﻝ ﰲ ﺫﻟﻚ ﺃﺷﻬﺪ ﺃﻥ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺼﻐﺮﻯ ﻧﺰﻟﺖ ﺑﻌﺪ ﺳﻮﺭﺓ
ﺍﻟﻨﺴﺎﺀ ﺍﻟﻜﱪﻯ ،ﻳﻘﺼﺪ ﺃﻥ ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﻧﺰﻟﺖ ﺑﻌﺪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻟﱵ ﺟﺎﺀ ﻓﻴﻬﺎ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ}:ﻭﺍﻟﱠﺬﻳﻦ ﻳﺘﻮﻓﱠﻮﻥﹶ ﻣﻨﻜﹸﻢ ﻭﻳﺬﹶﺭﻭﻥﹶ ﺃﺯﻭﺍﺟﺎ ﻳﺘﺮﺑﺼﻦ ﺑﺄﹶَﻧﻔﹸﺴِﻬﹺﻦ ﺃﺭﺑﻌﺔﹶ
ﺃﹶﺷﻬﺮ ﻭﻋﺸﺮﺍ{ 8.ﻋﻨﺪﻣﺎ ﻧﺴﻤﻊ ﺫﻟﻚ ﻧﺪﺭﻙ ﺃﻧﻪ ﻳﺸﲑ ﺇﱃ ﻗﺎﺋﺪﺓ ﻣﻦ ﻗﻮﺍﻋﺪ
ﺍﻷﺻﻮﻝ ،ﻭﻫﻲ ﺃﻥ ﺍﳌﺘﺄﺧﺮ ﻳﻨﺴﺦ ﺍﳌﺘﻘﺪﻡ ﺃﻭ ﲞﺼﺼﻪ ،ﻭﻫﻮ ﻳﻠﺘﺰﻡ ﺬﺍ ﻣﻨﻬﺎﺟﺎ
ﺃﺻﻮﻟﻴﺎ ،ﻭﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﻧﻘﺮﺭ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺍﺟﺘﻬﺎﺩﻫﻢ ﻛﺎﻧﻮﺍ ﻳﻠﺘﺰﻣﻮﻥ
ﻣﻨﺎﻫﺞ ،ﻭﺃﻥ ﱂ ﻳﺼﺮﺣﻮﺍ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﺎ.
7ﺍﻟﻄﻼﻕ :ﺍﻵﻳﺔ 4
8ﺍﻟﺒﻘﺮﺓ234 :
ﻭﺇﺫﺍ ﺍﻧﺘﻘﻠﻨﺎ ﺇﱃ ﻋﺼﺮ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺟﺪﻧﺎ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻳﺘﺴﻊ ﻟﻜﺜﺮﺓ ﺍﳊﻮﺍﺩﺙ
ﻭﻟﻌﻜﻮﻑ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ ﻛﺴﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﻏﲑﻩ ﺑﺎﳌﺪﻳﻨﺔ،
ﻭﻛﻌﻠﻘﻤﺔ ،ﻭﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ ﺑﺎﻟﻌﺮﺍﻕ ،ﻓﺈﻥ ﻫﺆﻻﺀ ﻛﺎﻥ ﺑﲔ ﺃﻳﺪﻫﻢ ﻛﺘﺎﺏ ﺍﷲ
ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻓﺘﺎﻭﻯ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ
ﻳﻨﻬﺞ ﻣﻨﻬﺎﺝ ﺍﳌﺼﻠﺤﺔ ﺍﻥ ﱂ ﻳﻜﻦ ﻧﺺ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻨﻬﺞ ﻣﻨﻬﺎﺝ ﺍﻟﻘﻴﺎﺱ،
ﻓﺎﻟﺘﻔﺮﻳﻌﺎﺕ ﺍﻟﱵ ﻛﺎﻥ ﻳﻔﺮﻋﻬﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ ﻭﻏﲑﻩ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﻌﺮﺍﻕ ﻛﺎﻧﺖ
ﺗﺘﺠﻪ ﳓﻮ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﻗﻴﺴﺔ ،ﻭﺿﺒﻄﻬﺎ ﻭﺍﻟﺘﻔﺮﻳﻊ ﻋﻠﻴﻬﺎ ،ﺑﺘﻄﺒﻴﻖ ﺗﻠﻚ ﺍﻟﻌﻠﻞ ﻋﻠﻰ
ﺍﻟﻔﺮﻭﻉ ﺍﳌﺨﺘﻠﻔﺔ .ﻭﻫﻨﺎ ﳒﺪ ﺍﳌﻨﺎﻫﺞ ﺗﺘﻀﺢ ﺃﻛﺜﺮ ﻣﻦ ﻗﺒﻞ ،ﻭﻛﻠﻤﺎ ﺍﺧﺘﻠﻔﺖ
ﺍﳌﺪﺍﺭﺱ ﺍﻟﻔﻘﻬﻴﺔ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻑ ﺳﺒﺒﺎ ﰲ ﺃﻥ ﺗﺘﻤﻴﺰ ﻣﻨﺎﻫﺞ ﺍﻻﺳﺘﻨﺒﺎﻁ ﰲ ﻛﻞ
ﻣﺪﺭﺳﺔ.
9
ﻓﺈﺫﺍ ﺟﺎﻭﺯﻧﺎ ﻋﺼﺮ ﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻭﺻﻠﻨﺎ ﺇﱃ ﻋﺼﺮ ﺍﻷﺋﻤﺔ ﺍﺘﻬﺪﻳﻦ ،ﳒﺪ
ﺍﳌﻨﺎﻫﺞ ﺗﺘﻤﻴﺰ ﺑﺸﻜﻞ ﺃﻭﺿﺢ ،ﻭﻣﻊ ﲤﻴﻴﺰ ﺍﳌﻨﺎﻫﺞ ﺗﺘﺒﲔ ﻗﻮﺍﻧﲔ ﺍﻻﺳﺘﻨﺒﺎﻁ ،ﻭﺗﻈﻬﺮ
ﻣﻌﺎﻣﻠﻬﺎ ،ﻭﺗﻈﻬﺮ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻷﺋﻤﺔ ﰲ ﻋﺒﺎﺭﺍﺕ ﺻﺮﳛﺔ ﻭﺍﺿﺤﺔ ﺩﻗﻴﻘﺔ ،ﻓﻨﺠﺪ ﺃﺑﺎ
9ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ،ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻁ) ،4 .ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ،(1958 ،ﺹ9 .
ﺣﻨﻴﻔﺔ ﻓﻼ ﳛﺪ ﻣﻨﺎﻫﺞ ﺍﺳﺘﻨﺒﺎﻃﻪ ﺍﻷﺳﺎﺳﻴﺔ ﺑﺎﻟﻜﺘﺎﺏ ،ﻓﺎﻟﺴﻨﺔ ﻓﻔﺘﺎﻭﻯ ﺍﻟﺼﺤﺎﺑﺔ
ﻳﺄﺧﺬ ﻣﺎ ﳚﻤﻌﻮﻥ ﻋﻠﻴﻪ ﻭﻣﺎ ﳜﺘﻠﻔﻮﻥ ﻓﻴﻪ ﻳﺘﺨﲑ ﻣﻦ ﺁﺭﺍﺋﻬﻢ ﻭﻻ ﳜﺮﺝ ﻋﻨﻬﺎ ،ﻭﻻ
ﻳﺄﺧﺬ ﺑﺮﺃﻱ ﺍﻟﺘﺎﺑﻌﲔ ﻷﻢ ﺭﺟﺎﻝ ﻣﺜﻠﻪ ،ﻭﳒﺪﻩ ﻳﺴﲑ ﰲ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻻﺣﺘﺴﺎﻥ ﻋﻠﻰ
ﻣﻨﻬﺎﺝ ﺑﲔ ،ﺣﱴ ﻳﻘﻮﻝ ﻋﻨﻪ ﺗﻠﻤﻴﺬﻩ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﺎﻥ ﺍﻟﺸﻴﺎﱐ " :ﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ
ﻳﻨﺎﺯﻋﻮﻧﻪ ﰲ ﺍﻟﻘﻴﺎﺱ ،ﻓﺈﺫﺍ ﻗﺎﻝ ﺃﺳﺘﺤﺴﻦ ﱂ ﻳﻠﺤﻖ ﺑﻪ ﺃﺣﺪ ".
ﻭﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﻳﺴﲑ ﻋﻠﻰ ﻣﻨﻬﺎﺝ ﺃﺻﻮﱄ ﻭﺍﺿﺢ ﰲ
ﺍﺣﺘﺠﺎﺟﻪ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﺗﺼﺮﳛﻪ ﺑﺬﻟﻚ ﰲ ﻛﺘﺒﻪ ﻭﺭﺳﺎﺋﻠﻪ ،ﻭﰲ ﺍﺷﺘﺮﺍﻃﻪ
ﰲ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ،ﻭﰲ ﻧﻘﺪﻩ ﻟﻸﺣﺎﺩﻳﺚ ﻧﻘﺪ ﺍﻟﺼﲑﰲ ﺍﳌﺎﻫﺮ ،ﻭﰲ ﺭﺩﻩ ﻟﺒﻌﺾ
ﺍﻵﺛﺎﺭ ﺍﳌﻨﺴﻮﺑﺔ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺨﺎﻟﻔﺘﻪ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ ﰲ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ،ﺃﻭ ﺍﳌﻘﺮﺭ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ ،ﻛﺮﺩﻩ ﺧﱪ " :ﺇﺫﺍ ﻭﻟﻎ ﺍﻟﻜﻠﺐ ﰲ
ﺇﻧﺎﺀ ﺃﺣﺪﻛﻢ ﻏﺴﻠﻪ ﺳﺒﻌﺎ " ،ﻭﻛﺮﺩﻩ ﺍﳋﻴﺎﺭ ﰲ ﺍﻠﺲ ،ﻭﻛﺮﺩﻩ ﺍﻟﺼﺪﻗﻪ ﻋﻦ
ﺍﳌﺘﻮﰱ.
10
10ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ،ﻧﻔﺲ ﺍﳌﺮﺟﻊ ،ﺹ10 .
ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺃﺑﻮ ﻳﻮﺳﻒ ﰲ ﻛﺘﺎﺑﻪ )ﺍﳋﺮﺍﺝ( ﻭﰲ ﺭﺩﻩ ﻋﻠﻰ ﺳﲑ
ﺍﻷﻭﺯﺍﻋﻲ ،ﻳﺴﲑ ﻋﻠﻰ ﻣﻨﻬﺎﺝ ﺑﲔ ﻭﺍﺿﺢ ،ﻭﺇﻥ ﱂ ﻳﺪﻭﻥ ﻣﻨﻬﺎﺝ ﺍﺟﺘﻬﺎﺩﻩ.
ﺣﱴ ﺟﺎﺀ ﺩﻭﺭ ﻋﺎﱂ ﻗﺮﻳﺶ ،ﻭﻫﻮ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺟﺪﻧﺎﻩ ﻳﺘﺠﻪ ﺇﱃ ﺗﺪﻭﻳﻦ
ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﺍﳉﻠﻴﻞ ،ﻓﲑﺳﻢ ﻣﻨﺎﻫﺞ ﺍﻻﺳﻨﺘﺒﺎﻁ ﻭﻳﺒﲔ ﻳﻨﺎﺑﻊ ﺍﻟﻔﻘﻪ ﻭﻳﻮﺿﺢ ﻣﻌﺎﱂ
ﺫﻟﻚ ﺍﻟﻌﻠﻢ .ﻭﻣﻦ ﳎﻤﻮﻉ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻟﺒﺤﻮﺙ ﺗﻜﻮﻥ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ.
11
ﻭﻗﺪ ﺑﺪﺃ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺼﻮﺭﺗﻪ ﺍﳌﺪﻭﻧﺔ ،ﻭﻟﻴﺪﺍ ﻋﻠﻰ ﺷﻜﻞ ﻗﻮﺍﻋﺪ ﻣﺘﻨﺎﺛﺮﺓ
ﰲ ﺛﻨﺎﻳﺎ ﻛﻼﻡ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺑﻴﺎﻢ ﻟﻸﺣﻜﺎﻡ ،ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻔﻘﻴﻪ ﻳﺪﻛﺮ ﺍﳊﻜﻢ ،ﻭﺩﻟﻴﻠﻪ،
ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ .ﻛﻤﺎ ﺃﻥ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﻛﺎﻥ ﻳﻌﻀﺪ ﺑﻘﻮﺍﻋﺪ
ﺃﺻﻮﻟﻴﺔ ،ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻛﻞ ﻓﻘﻴﻪ ﻟﺘﻘﻮﻳﺔ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ،ﻭﺗﻌﺰﻳﺰ ﻣﺬﻫﺒﻪ ،ﻭﺑﻴﺎﻥ
ﻣﺄﺧﺬﻩ ﰲ ﺍﻻﺟﺘﻬﺎﺩ.
ﻭﻗﺪ ﻗﻴﻞ :ﺇﻥ ﺃﻭﻝ ﻣﻦ ﻛﺘﺐ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻫﻮ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﺻﺎﺣﺐ
ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻟﻜﻦ ﱂ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﺷﻴﺊ ﻣﻦ ﻛﺘﺒﻪ 12.ﻭﺍﻟﺸﺎﺋﻊ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ :ﺃﻥ
ﺃﻭﻝ ﻣﻦ ﺩﻭﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ،ﻭﻛﺘﺐ ﻓﻴﻪ ﺑﺼﻮﺭﺓ ﻣﺴﺘﻘﻠﺔ ،ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻦ
11ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ،ﻧﻔﺲ ﺍﳌﺮﺟﻊ ،ﺹ5 .
12ﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ ،ﺍﻟﻮﺟﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ،ﺹ16 .
ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ .ﻓﻘﺪ ﺃﻟﻒ ﻓﻴﻪ ﺭﺳﺎﻟﺘﻪ ﺍﻷﺻﻮﻟﻴﺔ ﺍﳌﺸﻬﻮﺭﺓ ،ﻭﺗﻜﻠﻢ ﻓﻴﻬﺎ
ﺍﻟﻘﺮﺁﻥ ،ﻭﺑﻴﺎﻧﻪ ﻟﻸﺣﻜﺎﻡ ،ﻭﺑﻴﺎﻥ ﺍﻟﺴﻨﺔ ﻟﻠﻘﺮﺁﻥ ،ﻭﺍﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ،ﻭﺍﻟﻨﺎﺳﺦ
ﻭﺍﳌﻨﺴﻮﺥ ،ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﺍﻟﻨﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﲝﺎﺙ ﺍﻷﺻﻮﻟﻴﺔ.
ﻭﺑﻌﺪ ﺍﻟﺸﺎﻓﻌﻲ ،ﻛﺘﺐ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻛﺘﺎﺑﺎ ﰲ ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺁﺧﺮ ﰲ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ،ﻭﺛﺎﻟﺜﺎ ﰲ ﺍﻟﻌﻠﻞ ،ﻭﻏﲑ ﺫﻟﻚ.
13
.2
ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﺃﻣﺎ ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺃﺭﺑﻊ :ﺍﻟﻘﺮﺁﻥ ،ﻭﺍﻟﺴﻨﺔ ،ﻭﺍﻹﲨﺎﻉ ،ﻭﺍﻟﻘﻴﺎﺱ.
ﺃ( ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻘﺮﺁﻥ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﻳﻌﺮﻑ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﺪ ﺍﻋﺘﲎ ﺍﻷﺻﻮﻟﻴﻮﻥ
ﺑﺘﻌﺮﻳﻔﻪ ،ﻭﺫﻛﺮﻭﺍ ﻟﻪ ﺗﻌﺎﺭﻳﻒ ﺷﱴ ،ﺣﺮﺹ ﻛﻞ ﻣﻨﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ﺗﻌﺮﻳﻔﻪ
ﺟﺎﻣﻌﺎ ﻣﺎﻧﻌﺎ.
13ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ،ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﺹ16 .
ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﻒ " :ﺍﻟﻘﺮﺁﻥ ﻟﻐﺔ ﻫﻮ ﻣﺼﺪﺭ ﻣﻦ "ﻗﺮﺃ" ﻋﻠﻰ
ﻭﺯﻥ "ﻓﻌﻼﻥ" .ﻭﻫﻨﺎ ﻛﻠﻤﺔ ﻗﺮﺁﻥ ﻫﻮ "ﻣﻘﺮﻭﺀ" ﺃﻱ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻣﻦ
ﻗﺮﺃ.14
ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻨﺰﻝ ﻋﻠﻰ ﺍﻟﻨﱮ ﳏﻤﺪ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺍﳌﻜﺘﻮﺏ ﰲ ﺍﳌﺼﺎﺣﻒ ،ﺍﳌﻨﻘﻮﻝ ﺇﻟﻴﻨﺎ ﻋﻨﻪ ﻧﻘﻼﹰ ﻣﺘﻮﺗﺮﺍﹰ
ﺑﻼ ﺷﺒﻬﺔ".
15
ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ،ﻭﺃﻧﻪ
ﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺘﺸﺮﻳﻊ ،ﺑﻞ ﺣﺠﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺒﺸﺮ .ﻭﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ
ﺣﺠﻴﺘﻪ :ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺇﻋﺠﺎﺯﻩ :ﺃﻧﻪ ﻣﻦ ﻋﻨﺪﺍﷲ.
ﻭﺇﺫﺍ ﺛﺒﺖ ﻛﻮﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﺑﺪﻟﻴﻞ ﺇﻋﺠﺎﺯﻩ ،ﻭﺟﺐ ﺍﺗﺒﺎﻋﻪ ﻣﻦ ﻗﺒﻞ
ﺍﳉﺎﻣﻊ.
16
ﺏ( ﺍﻟﺴﻨﺔ
Amir syarifuddin, ushul fiqh, cet. 1, ( Jakarta: Logos Wacana Ilmu, 1997), h. 46
15ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ ،ﺍﻟﻮﺟﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﺹ152 .
16ﻧﻔﺲ ﺍﳌﺮﺟﻊ ،ﺹ152 .
14
ﻓﺎﻟﺴﻨﺔ ﰲ ﺍﻟﻠﻐﺔ :ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺘﻌﺎﺩﺓ ﺍﶈﺎﻓﻆ ﻋﻠﻴﻬﺎ ،ﺍﻟﱴ
ﻳﺘﻜﺮﺭ ﺍﻟﻔﻌﻞ ﲟﻮﺟﺒﻬﺎ .ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺳﻨﺔﹸ ﺍﷲِ ﰲ ﺍﻟﹼﺬﻳﻦ ﺧﻠﹶﻮ ﻣﻦ
ﻗﹶﺒﻞﹸ ﻭﻟﹶﻦ ﺗﺠﹺﺪ ﻟﺴﻨﺔ ﺍﷲِ ﺗﺒﺪﻳﻼﹰ{.
17
ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻔﻘﻬﺎﺀ ،ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺒﻌﺾ :ﻣﺎ ﻛﺎﻥ ﻣﻦ
ﺍﻟﻌﺒﺎﺩﺍﺕ ﻧﺎﻓﻠﺔ ﻣﻨﻘﻮﻟﺔ ﻋﻦ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺃﻱ ﻣﺎ ﻟﻴﺲ
ﺑﻮﺍﺟﺐ ﻣﻨﻬﺎ .ﻭﻟﻜﻦ ﺍﳌﺴﺘﻔﺪ ﻣﻦ ﻛﺘﺐ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ :ﺃﻧﻪ ﺗﻄﻠﻖ ﻋﻨﺪ
ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻨﺪﻭﺏ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻏﲑﻫﺎ ،ﻭﻗﺪ ﺗﻄﻠﻖ ﻛﻠﻤﺔ
"ﺍﻟﺴﻨﺔ" ﰲ ﻛﻼﻡ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻣﺎ ﻳﻘﺎﺑﻞ "ﺍﻟﺒﺪﻋﺔ" ،ﻓﻴﻘﺎﻝ :ﻓﻼﻥ
ﻋﻠﻰ ﺳﻨﺔ ،ﺇﺫﺍ ﻋﻤﻞ ﻭﻓﻖ ﻋﻤﻞ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠىﻪ ﻭﺳﻠﻢ ،ﻭﻓﻼﻥ ﻋﻠﻰ
ﺑﺪﻋﺔ ،ﺇﺫﺍ ﻋﻤﻞ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ.
17
18
ﺍﻷﺧﺰﺍﺏ 62 :
18ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ ،ﺍﻟﻮﺟﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ،ﺹ161 .
ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﻷﺻﻮﻟﻴﲔ ،ﺍﻟﺴﻨﺔ :ﻣﺎ ﺻﺪﺭ ﻋﻦ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ
ﻏﻠﻴﻪ ﻭﺳﻠﻢ ،ﻏﲑ ﺍﻟﻘﺮﺁﻥ ،ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ .ﻓﻬﻰ ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ
ﺩﻟﻴﻞ ﻣﻦ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ ،ﻭﻣﺼﺪﺭ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺘﺸﺮﻳﻊ.
19
ﺝ( ﺍﻹﲨﺎﻉ
ﺍﻹﲨﺎﻉ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﻌﺰﻡ ﻭﺍﻟﺘﺼﻤﻴﻢ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﻋﻠﻴﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ " :ﻻ ﺻﻴﺎﻡ ﳌﻦ ﱂ ﻳﺠﻤﻊﹺ ﺍﻟﺼﻴﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ" ،ﺃﻱ ﱂ
ﻳﻌﺰﻡ ﻋﻠﻴﻪ .ﻭﻣﻦ ﻣﻌﻨﻪ ﺃﻳﻀﺎ :ﺍﻻﺗﻔﺎﻕ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻓﹶﺄﹶﺟﻤﻌﻮﺍ
ﺃﹶﻣﺮﻛﹸﻢ ﻭﺷﺮﻛﹶﺎﺀَﻛﹸﻢ.{
20
ﻭﻳﻘﺎﻝ :ﺃﲨﻊ ﺍﻟﻘﻮﻡ ﻋﻠﻰ ﻛﺬﺍ ،ﺃﻱ ﺍﺗﻔﻘﻮﺍ
ﻋﻠﻴﻪ ﻣﻊ ﺍﻟﻌﺰﻡ ﻭﺍﻟﺼﻤﻴﻢ ،ﻭﻫﻮ ﺬﺍ ﺍﳌﻌﲎ ﻻ ﻳﺘﺼﻮﺭ ﺣﺼﻮﻟﻪ ﺇﻻ ﻣﻦ
ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ ،ﲞﻼﻑ ﺍﳌﻌﲎ ﺍﻷﻭﻝ ﺇﺫﺍ ﻳﺼﺢ ﻣﻦ ﺍﻟﻮﺍﺣﺪ.
ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﻷﺻﻮﻟﻴﲔ ،ﺍﻹﲨﺎﻉ :
ﲝﺚ
ﻣﻘﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ )(s.s.
ﺇﻋﺪﺍﺩ :
ﺃﻳﻔﺎ ﺣﻨﻴﻔﺔ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ104021000765 :
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ
ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﲜﺎﻣﻌﺔ ﺳﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ
ﺟﺎﻛﺮﺗﺎ
2009ﻡ 1430/ﻫ
ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻘﺎﺭﻧﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﲝﺚ
ﻣﻘﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ )(s.s.
ﺇﻋﺪﺍﺩ :
ﺃﻳﻔﺎ ﺣﻨﻴﻔﺔ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ104021000765 :
ﲢﺖ ﺇﺷﺮﺍﻑ:
)ﺍﻟﺪﻛﺘﻮﺭ ﺃﻧﺪﻭﺱ ﻧﻮﺍﻭﻯ ﺍﳌﺎﺟﺴﺘﲑ(
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ
ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﲜﺎﻣﻌﺔ ﺳﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ
ﺟﺎﻛﺮﺗﺎ
2009ﻡ1430/ھ
ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ
ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺻﺮﺣﺖ ﺑﺄﻥ :
.1ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺒﺘﻪ ﺑﻨﻔﺴﻲ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ
ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -
ﺟﺎﻛﺮﺗﺎ.
.2ﻛﻞ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱴ ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺪ ﻭﺿﻌﺘﻬﺎ ﺣﺴﺐ
ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -
ﺟﺎﻛﺮﺗﺎ.
.3ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻣﻦ ﻏﲑ ﺇﻋﺪﺍﺩﻱ ﻭﺗﻮﺟﺪ ﻓﻴﻪ ﺍﻧﺘﺤﺎﻝ ﻵﺭﺍﺀ ﺍﻟﻐﲑ ﺩﻭﻥ
ﺫﻛﺮﻩ ﻓﺄﺳﺘﻌﺪ ﺃﻥ ﺃﺳﺘﻠﻢ ﻛﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱴ ﻗﺮﺭﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ
ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -ﺟﺎﻛﺮﺗﺎ.
ﺟﺎﻛﺮﺗﺎ 19 ،ﻣﺎﺭﻳﺲ 2009
ﺃﻳﻔﺎ ﺣﻨﻴﻔﺔ
ﻗﺮﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ
ﲤﺖ ﻣﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﻋﻨﻮﺍﻧﻪ " :ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻘﺎﺭﻧﺔ
ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ" ﺃﻣﺎﻡ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ
ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -ﺟﺎﻛﺮﺗﺎ ،ﰲ
8ﺃﺑﺮﻳﻞ 2009ﺍﳌﻮﺍﻓﻖ 27ﻣﺎﻳﻮ .2009ﻭﻗﺪ ﰎ ﻗﺒﻮﻟﻪ ﺷﺮﻃﺎ ﻟﻠﺤﺼﻮﻝ
ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ)(s.s.
ﺟﺎﻛﺮﺗﺎ 19 ،ﻣﺎﺭﻳﺲ 2009
ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ
ﺳﻜﺮﻳﺘﲑ ﺍﻟﻠﺠﻨﺔ ﻭﻋﻀﻮ
ﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﻭﻋﻀﻮ
ﺍﻟﺪﻛﺘﻮﺭ ﺍﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺍﺭﻱ ﺍﳌﺎﺟﺴﺘﲑ
ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ150246291:
ﺍﻟﺘﻮﻇﻴﻒ150295496:
ﺯﺑﲑ ﺍﳌﺎﺟﺴﺘﲑ
ﺭﻗﻢ
ﺍﻷﻋﻀﺎﺀ
ﺍﳌﺸﺮﻑ
ﺍﳌﻨﺎﻗﺶ
ﺍﻟﺪﻛﺘﻮﺭﺃﻧﺪﻭﺱ ﻧﻮﺍﻭىﺎﳌﺎﺟﺴﺘﲑ ﺍﻟﱪﺍﻓﻴﺴﻮﺭﺍﻟﺪﻛﺘﻮﺭﺍﳊﺎﺝ ﻓﺘﺢ ﺍﻟﺮﲪﻦ ﺭﺅﻭﻑ
ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ 150240290 :ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ150103889 :
ﲡﺮﻳﺪ
ﺃﻳﻔﺎ ﺣﻨﻴﻔﺔ :ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻘﺎﺭﻧﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ
ﺍﻟﻨﺤﻮ.
ﺍﻟﻘﻴﺎﺱ ﻋﻤﻠﻴﺔ ﻋﻘﻠﻴﺔ ﻓﻄﺮﻳﺔ ،ﻳﻘﻮﻡ ﺎ ﺃﻓﺮﺍﺩ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻛﺒﲑﻫﻢ
ﻭﺻﻐﲑﻫﻢ ﻋﻠﻰ ﺳﻮﺍﺀ ،ﺑﻞ ﺇﻥ ﺍﻟﺒﺤﻮﺙ ﺍﳊﺪﻳﺜﺔ ﺃﻛﺪﺕ ﺃﻥ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﻳﻘﻮﻡ
ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ.
ﻳﺮﻛﺰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻘﺎﺭﻧﺔ ﺍﻟﻘﻴﺎﺱ ﻭﻋﻼﻗﺘﻪ ﺑﺎﳊﻜﻢ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ .ﻭﺍﻟﻐﺮﺽ ﳍﺬﺍ ﻫﻮ ﻣﻌﺮﻓﺔ ﻣﺪﻯ ﻋﻼﻗﺔ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ﰒ ﻣﻌﺮﻓﺔ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻘﻴﺎﺱ ﻓﻴﻬﻤﺎ .ﻭﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ
ﺍﺳﺘﺨﺪﻣﺖ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﳌﻜﺘﱮ ،ﻭ ﺃﻣﺎ ﻃﺮﻳﻘﺔ ﺍﻟﻜﺘﺎﺑﺔ ﻓﺄﻋﺘﻤﺪ
ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ ﺍﻟﺬﻱ ﺃﺻﺪﺭﺗﻪ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ
ﺍﻻﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﺧﺎﺻﺔ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺩﺁﺎ ﰲ ﻛﺘﺎﺑﺘﻪ.
ﺑﻌﺪ ﺃﻥ ﺃﺣﻠﻞ ﺍﳌﻮﺿﻮﻉ ﺍﻧﺘﻬﻴﺖ ﺇﱃ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ﻛﻤﺎ ﻳﻠﻰ :ﻻﲣﺘﻠﻒ
ﺃﻧﻮﺍﻉ ﺍﻟﻘﻴﺎﺱ ﻟﺪﻯ ﺍﻟﻨﺤﺎﺓ ﻋﻦ ﺍﻟﻘﻴﺎﺱ ﻟﺪﻯ ﺍﻟﻔﻘﻬﺎﺀ ،ﺑﻞ ﺇﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻧﻈﺮﻭﺍ
ﻟﻠﻘﻴﺎﺱ ﰲ ﺍﻟﻨﺤﻮ ،ﻛﺎﺑﻦ ﺟﲏ ﻭﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﱂ ﻳﻌﻤﻠﻮﺍ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺇﻻ ﻋﻠﻰ
ﲤﺪﻳﺪ ﻋﻤﻞ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺍﻟﻨﺤﻮ .ﻭﺍﻻﺧﺘﻼﻑ ﺃﻳﻀﺎ ﻫﻮ ﰲ ﺍﻷﻣﺜﻠﺔ .ﰲ ﺍﻟﻔﻘﻪ ﺃﻣﺜﻠﺔ
ﻓﻘﻬﻴﺔ ﻭﰲ ﺍﻟﻨﺤﻮ ﺃﻣﺜﻠﺔ ﳓﻮﻳﺔ.
ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺻﻠﹼﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ
ﺍﻷﻣﲔ ﺳﻴﺪﻧﺎ ﻭﺣﺒﻴﺒﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺳﻠﻚ
ﺳﺒﻴﻠﻬﻢ ﻭﺍﻫﺘﺪﻯ ﺪﻳﻬﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ.
ﻭﺑﻌﺪ ،ﻓﺈﻥ ﺍﻟﺰﻣﺎﻥ ﻗﺪ ﺩﺍﺭ ﻭﺳﺎﺭ ﺍﻗﺘﺮﺍﻥ ﺑﻪ ﺃﻥ ﰎ ﺑﻌﻮﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ
ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﻭﺿﻊ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺼﻔﺔ ﺷﺮﻃﺎ ﻣﻦ
ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﳌﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -ﺟﺎﻛﺮﺗﺎ.
ﻭﻳﺴﺮﱐ ﺃﻥ ﺃﻗﺪﻡ ﺷﻜﺮﻱ ﺍﳉﺰﻳﻞ ﻭﺗﻘﺪﻳﺮ ﺍﻟﻌﻤﻴﻖ ﲟﻨﺎﺳﺒﺔ ﺍﻧﺘﻬﺎﺀ ﻣﻦ ﺇﻋﺪﺍﺩ
ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺇﱃ ﻫﺆﻵﺀ ﺍﻟﺬﻳﻦ ﻣﺪﻭﺍ ﺃﻳﺪﻳﻬﻢ ﺇﱄ ﺑﺎﳌﺴﺎﻋﺪﺍﺕ
ﻭﺍﻹﺳﻬﺎﻣﺎﺕ ﻭﺍﻟﺬﻳﻦ ﺗﻔﻀﻠﻮﺍ ﺑﺄﻥ ﻳﺰﻭﺩﻭﱐ ﺧﲑ ﺍﻟﺰﺍﺩ ﺃﺩﻳﺒﺎ ﻛﺎﻥ ﺃﻡ ﻣﺎﺩﻳﺎ.
ﻭﻋﻠﻰ ﺫﻟﻚ ،ﻳﻄﻴﺐ ﱄ ﺃﻥ ﺃﻗﺪﻡ ﺷﻜﺮﻱ ﺍﳋﺎﻟﺺ ﻭﺗﻘﺪﻳﺮ ﺍﻟﺒﺎﻟﻎ ﺇﱃ :
.1ﻓﻀﻴﻠﺔ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺍﳊﺎﺝ ﻋﺒﺪ
ﺍﳋﲑ ﺍﳌﺎﺟﺴﺘﲑ ﻭﻣﺴﺎﻋﺪﻳﻪ ،ﻭﻓﻀﻴﻠﺔ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ
ﺍﻟﺪﻛﺘﻮﺭ ﺃﻧﺪﻭﺱ ﺍﳊﺎﺝ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺍﺭﻯ ﺍﳌﺎﺟﻴﺴﺘﲑ ﻣﻊ ﺳﻜﺮﻳﺘﲑﻩ ﺯﺑﲑ
ﺍﳌﺎﺟﺴﺘﲑ ،ﻭﻓﻀﻴﻠﺔ ﺃﺳﺘﺎﺫ ﳏﻤﺪ ﺃﺩﻳﺐ ﻣﺼﺒﺎﺡ ﺍﻹﺳﻼﻡ ﺍﳌﺎﺟﺴﺘﲑ
ﺍﻟﺬﻱ ﻳﺸﺠﻌﲏ ﺩﺍﺋﻤﺎ ﺑﺸﺪﺓ ﺍﻹﻫﺘﻤﺎﻡ ﻭﺍﶈﺒﺔ ﻟﻜﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ
ﺍﻟﻌﻠﻤﻲ ﻭﻛﺬﻟﻚ ﻻﺃﻧﺴﻰ ﺃﻗﻮﻝ ﺷﻜﺮﺍ ﻛﺜﲑﺍ ﺇﱃ ﺳﺎﺋﺮ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﻜﺮﻡ
ﺍﻟﺬﻳﻦ ﺑﺬﻟﻮﺍ ﺟﻬﻮﺩﻫﻢ ﰲ ﺬﻳﱯ ﻭﺗﻌﻠﻴﻤﻲ ﺃﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ ﺣﱴ
ﺃﲤﻜﻦ ﻣﻦ ﺇﲤﺎﻡ ﺳﻨﻮﺍﺗﻰ ﺍﻟﺪﺭﺍﺳﻴﺔ ﰲ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ -ﺟﺎﻛﺮﺗﺎ.
.2ﻓﻀﻴﻠﺔ ﻋﻠﻰ ﺍﻟﺪﻛﺘﻮﺭ ﺃﻧﺪﻭﺱ ﻧﻮﺍﻭﻯ ﺍﳌﺎﺟﺴﺘﺮ ﺑﺼﻔﺘﻪ ﺍﳌﺸﺮﻑ ﺣﻴﺚ
ﺃﻧﻪ ﻗﺎﻡ ﲟﻬﻤﺔ ﺍﻹﺷﺮﺍﻑ ﻭﺍﻟﺘﻮﺟﻴﻪ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻳﺮﺟﻊ ﺇﱃ
ﺇﺭﺷﺎﺩﻩ ﻭﺗﻮﺟﻴﻬﻪ.
.3ﺃﻣﲔ ﺍﳌﻜﺘﺒﺔ ﺍﳌﺮﻛﺰﻳﺔ ﳉﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ
ﺟﺎﻛﺮﺗﺎ ﻭﺃﻣﲔ ﺍﳌﻜﺘﺒﺔ ﻣﻌﻬﺪ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﺑﺈﻧﺪﻭﻧﻴﺴﻴﺎ
)(LIPIA
ﻭﲞﺎﺻﺔ ﺃﻣﲔ ﻣﻜﺘﺒﺔ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺇﱃ
ﻣﻮﺍﻇﻔﻬﺎ ﺍﻟﺬﻳﻦ ﺃﺗﺎﺣﻮﺍ ﱄ ﻓﺮﺻﺔ ﻭﺍﺳﻌﺔ ﲤﻴﻨﺔ ﰲ ﺇﻋﺎﺭﺓ ﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ
ﻣﻦ ﻛﺘﺐ ﺷﱴ ﲢﺘﻮﻯ ﻋﻠﻰ ﺍﳌﻮﺍﺩ ﺍﳌﺘﻌﻠﻘﺔ ﲟﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤﺚ
ﺍﻟﻌﻠﻤﻲ.
.4ﻭﺍﻟﺪﻳﻦ ﺍﻟﻌﺰﻳﺰﻳﻦ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺃﻣﺴﻴﺔ ﺍﻟﺬﻳﻦ ﺃﺧﻠﺼﺎ ﰲ ﺗﺮﺑﻴﱵ
ﻭﺬﰊ ﻭﻗﺪ ﺷﺠﻌﺎﱐ ﺗﺸﺠﻴﻌﺎ ﺭﻭﺣﻴﺎ ﻭﻣﺎﺩﻳﺎ ﻋﻠﻰ ﻣﻮﺍﺻﻠﺔ ﺍﻟﺪﺭﺍﺳﺔ
ﻭﺍﻋﺪﺍﺩ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻋﺪﺍﺩ ﻣﺴﺘﻘﻴﻤﺎ ﺣﱴ ﺃﲤﻜﻦ ﻣﻦ ﻣﻮﺍﺻﻠﺔ ﺩﺭﺍﺳﱵ
ﺍﳉﺎﻣﻌﺔ ﻭﺍﻟﻨﺠﺎﺡ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ.
.5ﲨﻴﻊ ﺇﺧﻮﺍﱐ ﻭﺧﺼﻮﺻﺎ ﺯﻭﺟﻲ ﺯﺭﻛﺸﻲ ﻭﻭﻟﺪﻱ ﺍﶈﺒﻮﺏ ﺃﻭﻟﻮﺍ ﺍﻟﻌﺰﻡ
ﺃﲪﺪ ﺍﻟﺰﺭﻛﺸﻲ ﺍﻟﺬﻳﻦ ﺷﺠﻌﲏ ﻃﻮﻝ ﺍﻟﻮﻗﺖ ﺍﺎﺀ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﺑﺎﺭﻙ
ﺍﷲ ﻟﻜﻢ ﰲ ﺍﻟﺪﺍﺭﻳﻦ.
.6ﲨﻴﻊ ﺃﺻﺪﻗﺎﺋﻲ ﺍﻟﺬﻳﻦ ﺷﺠﻌﻮﱐ ﺑﺄﺳﻬﺎﻣﻬﻢ ﰲ ﺗﻮﺳﻊ ﺍﻵﻓﺎﻕ ﻭﺗﺮﻗﻴﺔ
ﻣﻠﻜﺔ ﺍﻻﺗﺼﺎﻝ ﺍﻻﺟﺘﻤﺎﻋﻰ ﻭﻣﺴﺎﻋﺪﻢ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻗﺘﺮﺍﺣﺎﻢ ﺍﳋﺎﺻﺔ
ﺑﺈﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ .ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑ ﺍﳉﺰﺍﺀ.
ﻭﰲ ﺍﳋﺎﲤﺔ ﺃﺩﻋﻮﺍ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﳛﺰﻳﻬﻢ ﺃﺣﺴﻦ ﻣﺎ ﳛﺰﻯ ﺑﻪ
ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.
ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ
ﻣﻮﺍﻗﻔﺔ ﺍﳌﺸﺮﻑ .....................................................ﺃ
ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ .....................................................ﺏ
ﻗﺮﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ .................................ﺝ
ﲡﺮﻳﺪ ...............................................................ﺩ
ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ ........................................................ﻩ
ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ .....................................................ﺡ
ﺍﻟﺒﺎﺏ ﺍﻻﻭﻝ :ﻣﻘﺪﻣﺔ 1 .............................................
ﺃ( ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ 1 ...............................................
ﺏ( ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ 4 ...............................................
ﺝ( ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ 5 ............................................
ﺩ( ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ 5 ................................................
ﻩ( ﺧﻄﺔ ﺍﻟﺒﺤﺚ 6 .................................................
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ :ﶈﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ 8 ..................
ﺃ(
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ 8 ...............................................
.1ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ 8 .......................................
.2ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ 13 .......................................
ﺏ( ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ 18 ..............................................
.1ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ 18 ......................................
.2ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ 20 ......................................
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ :ﻣﻔﻬﻮﻡ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ26 .......
ﺃ(
ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ 26 ....................................
.1ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ 26 ..........................................
.2ﻣﻨﺰﻟﺔ ﺍﻟﻘﻴﺎﺱ 29 ...........................................
.3ﻋﻨﺎﺻﺮ ﺍﻟﻘﻴﺎﺱ 34 .........................................
ﺏ( ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ43 ....................................
.1ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ 43 .........................................
.2ﻣﻨﺰﻟﺔ ﺍﻟﻘﻴﺎﺱ 47 ...........................................
.3ﻋﻨﺎﺻﺮ ﺍﻟﻘﻴﺎﺱ 52 ........................................
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ :ﻗﻀﺎﻳﺎ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ68 ......
ﺃ(
ﺍﻟﻘﻴﺎﺱ ﰱ ﻣﻌﲎ ﺍﻟﻨﺺ 68 .....................................
ﺏ( ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ 71 ...............................................
ﺝ( ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ 74 .............................................
ﺩ( ﻗﻴﺎﺱ ﺍﻟﻄﺮﺩ 79 .............................................
ﻩ( ﺍﻟﺘﺸﺎﺑﺔ ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﻘﻴﺎﺱ ﺑﲔ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ83 ....
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ :ﺧﺎﲤﺔ85 .........................................
.1ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ 85 ............................................
.2ﻣﺮﺍﺟﻊ ﺍﻟﺒﺤﺚ 90 ..........................................
ﺍﻟﻘﻴﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻘﺎﺭﻧﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺍﻟﺒﺎﺏ ﺍﻻﻭﻝ
ﻣﻘﺪﻣﺔ
ﻭ( ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ
ﺯ( ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ
ﺡ( ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ
ﻁ( ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
ﻱ( ﺧﻄﺔ ﺍﻟﺒﺤﺚ
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ
ﶈﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺝ(
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
.1ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
.2ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﺩ(
ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
.1ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
.2ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ
ﻣﻔﻬﻮﻡ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺝ(
ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
.1ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ
.2ﻣﻨﺰﻟﺔ ﺍﻟﻘﻴﺎﺱ
.3ﻋﻨﺎﺻﺮ ﺍﻟﻘﻴﺎﺱ
ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺩ(
.1ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ
.2
ﻣﻨﺰﻟﺔ ﺍﻟﻘﻴﺎﺱ
.3
ﻋﻨﺎﺻﺮ ﺍﻟﻘﻴﺎﺱ
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ
ﻗﻀﺎﻳﺎ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﻭ(
ﺍﻟﻘﻴﺎﺱ ﰱ ﻣﻌﲎ ﺍﻟﻨﺺ
ﺯ(
ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ
ﺡ(
ﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ
ﻁ(
ﻗﻴﺎﺱ ﺍﻟﻄﺮﺩ
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ
ﺧﺎﲤﺔ
.3
ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ
.4
ﻣﺮﺍﺟﻊ ﺍﻟﺒﺤﺚ
ﺍﻟﺒﺎﺏ ﺍﻻﻭﻝ
ﻣﻘﺪﻣﺔ
ﺃ( ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ
ﻋﻨﺪﻣﺎ ﳕﻀﻲ ﻣﻊ ﺍﻟﺰﻣﻦ ﺇﱃ ﺍﺑﻦ ﺟﲏ )ﺕ 392ﻫ( ﻓﻨﺠﺪ ﺍﻟﻘﻴﺎﺱ
ﻋﻨﺪﻩ ﻳﻘﻄﻊ ﺃﺷﻮﺍﻃﺎ ﺑﻌﻴﺪﺓ ﺇﱃ ﺍﻷﻣﺎﻡ ،ﻭﺇﺫ ﻳﻘﻮﻝ" :ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻘﻴﺎﺱ
ﺃﻧﺒﻞ ﻭﺃﻧﺒﻪ ﻣﻦ ﻛﺘﺎﺏ ﻟﻐﺔ ﻋﻨﺪ ﻋﻴﻮﻥ ﺍﻟﻨﺎﺱ" .ﺑﻞ ﳒﺪﻩ ﻳﺆﻟﻒ ﻛﺘﺎﺑﻪ ﺍﳋﺼﺎﺋﺺ،
ﻭﻳﻌﻠﻦ ﰲ ﻣﻘﺪﻣﺘﻪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺩﻋﺘﻪ ﺇﱃ ﺗﺄﻟﻴﻔﻪ ﻓﻴﻘﻮﻝ" :ﻭﺫﻟﻚ ﺃﻧﺎ ﱂ ﺃﺭﻱ
ﺃﺣﺪﺍ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻠﺪﻳﻦ )ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﻜﻮﻓﺔ( ﺗﻌﺮﺽ ﻟﻌﻤﻞ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ﻋﻠﻰ
ﻣﺬﻫﺐ ﺃﺻﻮﻝ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻔﻪ .ﻓﺄﻣﺎ ﻛﺘﺎﺏ ﺃﺻﻮﻝ ﺃﰉ ﺑﻜﺮ ﻓﻠﻢ ﻳﻠﻤﻢ ﻓﻴﻪ ﲟﺎ ﳓﻦ
ﻋﻠﻴﻪ ،ﺇﻻﹼ ﺣﺮﻓﺎ ﺃﻭ ﺣﺮﻓﲔ ﰲ ﺃﻭﻟﻪ".
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1ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺍﺑﻦ ﺟﲎ ،ﺍﳋﺼﺎﺋﺺ ،ﺟ ) ،1ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ ،(1956) ،ﺹ2 .
ﻭﳛﺘﻞ "ﺍﻟﻘﻴﺎﺱ" ﻣﻮﻗﻌﺎ ﻣﺮﻛﺰﻳﺎ ﰱ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺒﻴﺎﱏ ،ﺑﻞ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ
ﺍﻟﺘﻔﻜﲑ ﺍﻟﺒﻴﺎﱏ ﺇﳕﺎ ﻫﻮ "ﺑﻴﺎﱐ" ﻷﻧﻪ ﻳﻘﻮﻡ ﻋﻠﻰ "ﺍﻟﻘﻴﺎﺱ" ﻛﻤﺎﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺒﻴﺎﻧﻴﺔ
ﺍﻹﺳﺘﺪﻻﻟﻴﺔ ﻣﻦ ﳓﻮ ﻭﻓﻘﻪ ﻭﻛﻼﻡ ﻭﺑﻼﻏﺔ ﺇﳕﺎ ﻛﺎﻧﺖ "ﺍﺳﺘﺪﻻﻟﻴﺔ" ﻻﻋﺘﻤﺎﺩﻫﺎ
ﺍﻟﻘﻴﺎﺱ ﻣﻨﻬﺠﺎ .ﻭﻫﻜﺬﺍ ﻓﺈﺫﺍ ﻛﺎﻥ "ﺍﻟﻘﻴﺎﺱ" ﺃﺻﻼ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﰱ ﺍﳊﻘﻞ
ﺍﳌﻌﺮﰲ ﺍﻟﺒﻴﺎﱐ ،ﺳﻮﺍﺀ ﰱ ﺍﻟﻨﺤﻮ ﺃﻭ ﺍﻟﻔﻘﻪ ﺃﻭ ﺍﻟﻜﻼﻡ ﺃﻭ ﺍﻟﺒﻼﻏﺔ ،ﻓﻬﻮ ﻛﺬﻟﻚ ﺃﺻﻞ
ﻣﻨﻬﺠﻲ ،ﺃﻋﲏ ﺃﻧﻪ ﺍﳌﻨﻬﺎﺝ ﺍﻟﻔﻀﻞ ﰱ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺒﻴﺎﱐ.
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ﻓﺈﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺒﻴﺎﱐ ﳌﺎ ﻛﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻘﺪﻳﺮ ﺍﻟﺸﺊ ﻋﻠﻰ ﻣﺜﺎﻝ ﺷﺊ
ﺁﺧﺮﻭﺗﺴﻮﻳﺘﻪ ﺑﻪ .ﻓﺈﻥ ﺍﳌﺴﺘﻌﻤﻞ ﻟﻪ ،ﺃﻱ ﺍﻟﻘﺎﺋﺲ ﻻ "ﻳﺒﺘﺪﻯ" ﺍﳊﻜﻢ ،ﻻ ﻳﺼﺪﺭ
ﺣﻜﻤﺎ ﺟﺪﻳﺪﺍ ،ﺑﻞ ﻳﻌﻤﺪ ﺇﱃ ﺣﻜﻢ ﻣﻮﺟﻮﺩ-ﺣﻜﻢ ﺍﻟﺸﺎﺭﻉ ﰱ ﺍﻟﻔﻘﻪ ﺃﻭ ﺍﻟﺸﺎﻫﺪ
ﰱ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺃﻭ ﺍﳌﻮﺍﺿﻌﺔ ﰱ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ-ﳜﺺ ﺷﻴﺌﺎﹰﺑﻌﻴﻨﻪ ﻓﻴﻤﺪﻩ ﻭﻳﻄﺒﻘﻪ
ﻋﻠﻰ ﺷﻲﺀ ﺁﺧﺮ ﻏﲑﻩ ﺗﺒﲔ ﻟﻪ ﺃﻥ ﻣﺎ ﻳﱪﺭ ﻫﺬﺍ ﺍﳊﻜﻢ ﰱ ﺍﻟﺸﻲﺀ ﺍﻷﻭﻝ ،ﺃﻱ
ﺍﳌﻘﻴﺲ ﻋﻠﻴﻪ ،ﻣﻮﺟﻮﺩ ﺑﻌﻴﻨﻪ ﰱ ﺍﻟﺸﻲﺀ ﺍﻟﺜﺎﱏ ،ﺃﻱ ﺍﳌﻘﻴﺲ ،ﺇﺫﺍ ﱂ ﻳﺘﺒﲔ ﻟﻪ ﺫﻟﻚ،
ﺃﻱ ﺇﺫﺍ ﱂ ﳚﺪ ﻣﺎﻳﱪﺭ ﺇﺳﻨﺎﺩ ﺍﳊﻜﻢ ﻟﻠﺸﻴﺌﲔ ﻣﻌﺎ ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﻴﺲ .ﻭﻳﻌﺘﱪﻭﻥ
2ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻯ ،ﺑﻨﻴ ﺔ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﰉ ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻧﻘﺪﻳﺔ ﻟﻨﻈﻢ ﺍﳌﻌﺮﻓﺔ ﰱ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ) ،ﺑﲑﻭﺕ :ﺩﺍﺭ
ﺍﻟﻄﻠﺒﺔ ،(1986 ،ﺹ137 .
ﺍﻟﻔﻘﻬﺎﺀ "ﻇﻦ ﺍﺘﻬﺪ" :ﻇﻨﻪ ﺑﺄﻥ ﺣﻜﻢ ﺍﻷﺻﻞ ﺗﱪﺭﻩ ﺻﻔﺔ ﺃﻭ ﺧﺎﺻﻴﺔ ﻣﻌﻴﻨﺔ ﻓﻴﻪ
ﻫﻲ "ﻋﻠﺔ ﺍﳊﻜﻢ" ﻭﺇﻧﻪ ﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ "ﺍﻟﻌﻠﺔ" ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻔﺮﻉ-ﺃﻋﲏ ﺃﻧﻪ
ﳚﺪﻫﺎ ﻓﻴﻪ-ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺍﻷﺻﻞ.
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ﻭﺑﺎﻹﺿﺎﻓﺔ ﺃﻥ ﺍﻟﻨﺤﺎﺓ ﻗﺪ ﻣﺎﺭﺳﻮﺍ ﺍﻟﻘﻴﺎﺱ ﺑﺼﻮﺭﺓ ﺃﻋﻢ ﻭﺃﴰﻞ ﳑﺎ ﻓﻌﻠﻪ
ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻣﻌﻈﻤﻬﻢ ﻳﺮﺑﻄﻮﻥ ﺍﻟﻨﺤﻮ ﺑﺎﻟﻘﻴﺎﺱ ﺭﺑﻂ ﻣﻌﻠﻮﻝ ﺑﻌﻠﺔ
ﺣﱴ ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻯ ﺑﺮﺳﺎﻟﺘﻪ "ﺍﻋﻠﻢ ﺃﻥ ﺇﻧﻜﺎﺭ ﺍﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻨﺤﻮ ﻻ ﻳﺘﺤﻘﻖ،ﻷﻥ
ﺍﻟﻨﺤﻮﻛﻠﻪ ﻗﻴﺎﺳﺎ" 4.ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ" :ﻓﻤﻦ ﺃﻧﻜﺮ ﺍﻟﻘﻴﺎﺱ ﻓﻘﺪ ﺍﻧﻜﺮ ﺍﻟﻨﺤﻮ" .ﻭﻗﺎﻝ
ﺃﻳﻀﺎ" :ﻭﺇﺫﺍ ﺑﻄﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺤﻮ ﺃﻭ ﺭﻭﺍﻳﺔ ﻭﻧﻘﻼ ،ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻗﻴﺎﺳﺎ
ﻭﻋﻘﻼ" .ﻓﺈﻢ ﰱ ﳎﺎﻝ ﺍﻟﺘﻨﻈﲑ ﻷﺻﻮﻝ ﺍﻟﻨﺤﻮ ،ﻗﺪ ﺍﺳﺘﻨﺴﺨﻮﺍ ﺍﳍﻴﻜﻞ
ﺍﻻﺳﺘﻴﻤﻮﻟﻮﺟﻲ ﻝ "ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ" ،ﻟﻘﺪ ﺑﻘﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻘﻔﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ،
3ﳏﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻯ ،ﺑﻨﻴﺔ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﰊ ،ﺹ139 .
4ﺃﰉ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ،ﺍﻹﻏﺮﺍﺏ ﰱ ﺟﺪﻝ ﺍﻹﻋﺮﺍﺏ ﻭﳌﻊ ﺍﻷﺩﻟﺔ ﰱ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ،
ﲢﻘﻴﻖ ﺳﻌﻴﺪ ﺍﻷﻓﻐﺎﱐ) ،ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،(1971 ،ﺹ95 .
ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻳﻔﻜﺮ ﺑﻪ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ .ﻭﻫﻜﺬﺍ ﻓﺎﻟﻘﻴﺎﺱ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ،
ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ،ﻫﻮ ﺗﻘﺪﻳﺮ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻣﺜﺎﻝ ﺷﻲﺀ ﺁﺧﺮ..
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ﻟﻘﺪ ﺗﻨﺒﻪ ﺇﱃ ﺃﳘﻴﺔ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ "ﻣﻴﻞ ﺍﻷﻧﺼﺎﺭ )،"(2002
ﺑﺮﺳﺎﻟﺘﻪ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ
ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ،ﲢﺖ
ﻋﻨﻮﺍﻥ "ﺍﳊﻜﻢ ﺑﺎﻟﻘﻴﺎﺱ" ﻭﻟﻜﻦ ﻛﺎﻥ ﲝﺜﻪ ﻳﺘﺤﺪﺩ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﻘﻴﺎﺱ ﻓﺤﺴﺐ،
ﻭﱂ ﻳﻌﲏ ﺑﺎﻟﺘﻌﺮﺽ ﺇﱃ ﻋﻼﻗﺘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ .ﻭﺑﻨﺎﺀ
ﻋﻠﻰ ﺩﻟﻚ ﺃﻭﺩ ﺃﻥ ﺃﲝﺚ ﺇﱃ ﻋﻼﻗﺘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ.
ﺏ( ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ
ﺇﻥ ﺍﻟﺒﺤﺚ ﺍﳌﺬﻛﻮﺭ ﺍﻟﺴﺎﺑﻖ ﻭﺍﺳﻊ ﻣﻦ ﺍﺣﺘﻮﺍﺀ ﻣﺎﺩﺗﻪ ،ﻓﻤﻦ ﺍﻟﻼﺯﻡ ﺃﻥ
ﳛﺪﺩﻩ ﻟﺌﻼ ﳜﺮﺝ ﻣﻦ ﺍﻟﻘﺼﺪ ﺍﳌﺮﺟﻮ .ﻭﻳﻘﺘﺼﺮ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﻣﺎ ﻳﻠﻰ:
.1ﻛﻴﻒ ﻣﺪﻯ ﻋﻼﻗﺔ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ؟
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ﲤﺎﻡ ﺣﺴﻦ ،ﺍﻷﺻﻮﻝ :ﺩﺭﺍﺳﺔ ﺍﻳﺒﺴﺘﻤﻮﻟﻮﺟﻴﺔ ﻷﺻﻮﻝ ﺍﻟﻔﻜﺮ ﺍﻟﻠﻐﻮﻯ ﺍﻟﻌﺮﰉ) ،ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ :ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ،
،(1981ﺹ178 .
.2ﻛﻴﻒ ﻭﺟﻮﻩ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻹﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﰲ ﺃﺻﻮﻝ
ﺍﻟﻔﻘﻪ؟
ﺝ( ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ
ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ:
.1ﻣﻌﺮﻓﺔ ﻣﺪﻯ ﻋﻼﻗﺔ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ.
.2ﻣﻌﺮﻓﺔ ﻭﺟﻮﻩ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻹﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺎﻟﻘﻴﺎﺱ ﰲ
ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ.
ﺩ( ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
ﺃﻣﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻯ ﺳﻠﻜﺘﻪ ﰱ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
ﺍﳌﻜﺘﱯ ﻭﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻯ ﺃﺻﺪﺭﺗﻪ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ
ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﻟﻜﺘﺎﺑﺔ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺮﺳﺎﺋﻞ ﻭﻫﻮ:
“Pedoman Penulisan Skripsi Bahasa dan Sastra Arab Fakultas Adab
”dan Humaniora UIN Syarif Hidayatullah Jakarta
ﻩ( ﺧﻄﺔ ﺍﻟﺒﺤﺚ
ﻭﺗﺴﻬﻴﻼ ﻟﻜﺘﺎﺑﺔ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻓﻘﺪ ﻗﺴﻤﺖ ﺇﱃ ﲬﺴﺔ ﺃﺑﻮﺍﺏ ،ﻭﻫﻲ
ﻛﻤﺎ ﻳﻠﻰ:
ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ :ﻣﻘﺪﻣﺔ ،ﻭﲢﺘﻮﻯ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ،ﻭﲢﺪﻳﺪﻩ ﺍﳌﺸﻜﻠﺔ،
ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ،ﻭﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻭﺧﻄﺘﻪ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ :ﶈﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ،ﻭﺍﻟﺒﺤﺚ ﻓﻴﻪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﻫﻮ ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﲢﺪﻳﺪﻩ ،ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ،
ﺗﺎﺭﳜﻪ ﻭﲢﺪﻳﺪﻩ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ :ﻣﻔﻬﻮﻡ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ،ﻭﺍﻟﺒﺤﺚ ﻓﻴﻪ
ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺍﻟﻘﻴﺎﺱ ﰲ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ،
ﺗﻌﺮﻳﻒ ﺍﻟﻘﻴﺎﺱ ﻓﻴﻬﻤﺎ ،ﻭﻣﻨﺰﻟﺘﻬﻤﺎ ﻭﻋﻨﺎﺻﺮﳘﺎ.
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ :ﻗﻀﺎﻳﺎ ﺍﻟﻘﻴﺎﺱ ﰱ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ،ﻭﺍﻟﺒﺤﺚ ﻓﻴﻪ
ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﰱ ﻣﻌﲎ ﺍﻟﻨﺺ ،ﻭﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ،ﻭﻗﻴﺎﺱ ﺍﻟﺸﺒﻪ،
ﻭﻗﻴﺎﺱ ﺍﻟﻄﺮﺩ.
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ :ﺍﳋﺎﲤﺔ ،ﻭﺍﻟﺒﺤﺚ ﻓﻴﻪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ،ﻭﻣﺮﺍﺟﻊ
ﺍﻟﺒﺤﺚ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ
ﶈﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﺃ(
.1
ﺗﺎﺭﻳﺦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺟﺪ ﻣﻨﺬ ﺃﻥ ﻭﺟﺪ ﺍﻟﻔﻘﻪ ،ﻓﻤﺎ ﺩﺍﻡ ﻫﻨﺎﻙ ﻓﻘﻪ ﻟﺰﻡ ﺣﺘﻤﺎ
ﻭﺟﻮﺩ ﺃﺻﻮﻝ ﻭﺿﻮﺍﺑﻂ ﻭﻗﻮﺍﻋﺪ ﻟﻪ ،ﻭﻫﺬﻩ ﻫﻲ ﻣﻘﻮﻣﺎﺕ ﻋﻠﻢ ﺍﻷًﻭﻝ ﻭﺣﻘﻴﻘﺘﻪ،
ﻭﻟﻜﻦ ﺍﻟﻔﻘﻪ ﺳﺒﻖ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﺘﺪﻭﻳﻦ ﻭﺇﻥ ﻗﺎﺭﻧﻪ ﰲ ﺍﻟﻮﺟﻮﺩ ،ﲟﻌﲎ ﺃﻥ
ﺍﻟﻔﻘﻪ ﺩﻭﻥ ،ﻭﻫﺬﺑﺖ ﻣﺴﺎﺋﻠﻪ ،ﻭﺃﺭﺳﻴﺖ ﻗﻮﺍﻋﺪﻩ ،ﻭﻧﻈﻤﺖ ﺃﺑﻮﺍﺑﻪ ﻗﺒﻞ ﺗﺪﻭﻳﻦ
ﻗﻮﺍﻋﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻭﺗﺸﺬﻳﺒﻬﺎ ﻭﲤﻴﻴﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ،ﻭﻫﺬﺍ ﻻ ﻳﻌﲎ ﺃﻧﻪ ﱂ ﻳﻨﺸﺄ
ﺃﻻ ﻣﻨﺬ ﺗﺪﻭﻳﻨﻪ ،ﻭﺃﻧﻪ ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍ ﻗﺒﻞ ﺫﻟﻚ .6ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻪ
ﺍﺑﺘﺪﺍﺀ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﰲ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﺈﻥ ﺍﻟﻔﻘﻬﺎﺀ
ﻣﻦ ﺑﻴﻨﻬﻢ ﻛﺎﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻋﻠﻰ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻣﺎ ﻛﺎﻧﻮﺍ
6ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ ،ﺍﻟﻮﺟﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ) ،ﺑﲑﻭﺕ :ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔً ،(1994 ،ﺹ14 .
ﻳﻘﻮﻟﻮﻥ ﺃﻗﻮﺍﳍﻢ ﻣﻦ ﻏﲑ ﻗﻴﺪ ﺿﺎﺑﻂ .ﻓﺈﺫﺍ ﲰﻊ ﺍﻟﺴﺎﻣﻊ ﻋﻠﻰ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻳﻘﻮﻝ
ﰲ ﻋﻘﻮﺑﺔ ﺍﻟﺸﺎﺭﺏ :ﺇﻧﻪ ﺇﺫﺍ ﺷﺮﺏ ﻫﺪﻯ ،ﻭﺇﺫﺍ ﻫﺪﻯ ﻗﺪﻑ ﻓﻴﺠﺐ ﺣﺪ ﺍﻟﻘﺪﻑ
ﳚﺪ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺍﳉﻠﻴﻞ ﻳﻨﻬﺞ ﻣﻨﻬﺎﺝ ﺍﳊﻜﻢ ﺑﺎﳌﺎﻝ ﺃﻭ ﺍﳊﻜﻢ ﺑﺎﺍﻟﺪﺭﺍﺋﻊ .ﻭﻋﺒﺪ
ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﰲ ﻋﺪﺓ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺍﳊﺎﻣﻞ :ﺇﻥ ﻋﺪﺎ ﺑﻮﺿﻊ
ﺍﳊﻤﻞ ،ﻭﺍﺳﺘﺪﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺃﹸﻭﻻﹶﺕ ﺍﻟﹾﺄﹶﺣﻤﺎﻝ ﺃﹶﺟﻠﹶﻬﻦ ﺃﻥﹾ ﻳﻀﻌﻦ
ﺣﻤﻠﹶﻬﻦ 7{ﻭﻳﻘﻮﻝ ﰲ ﺫﻟﻚ ﺃﺷﻬﺪ ﺃﻥ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺼﻐﺮﻯ ﻧﺰﻟﺖ ﺑﻌﺪ ﺳﻮﺭﺓ
ﺍﻟﻨﺴﺎﺀ ﺍﻟﻜﱪﻯ ،ﻳﻘﺼﺪ ﺃﻥ ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﻧﺰﻟﺖ ﺑﻌﺪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻟﱵ ﺟﺎﺀ ﻓﻴﻬﺎ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ}:ﻭﺍﻟﱠﺬﻳﻦ ﻳﺘﻮﻓﱠﻮﻥﹶ ﻣﻨﻜﹸﻢ ﻭﻳﺬﹶﺭﻭﻥﹶ ﺃﺯﻭﺍﺟﺎ ﻳﺘﺮﺑﺼﻦ ﺑﺄﹶَﻧﻔﹸﺴِﻬﹺﻦ ﺃﺭﺑﻌﺔﹶ
ﺃﹶﺷﻬﺮ ﻭﻋﺸﺮﺍ{ 8.ﻋﻨﺪﻣﺎ ﻧﺴﻤﻊ ﺫﻟﻚ ﻧﺪﺭﻙ ﺃﻧﻪ ﻳﺸﲑ ﺇﱃ ﻗﺎﺋﺪﺓ ﻣﻦ ﻗﻮﺍﻋﺪ
ﺍﻷﺻﻮﻝ ،ﻭﻫﻲ ﺃﻥ ﺍﳌﺘﺄﺧﺮ ﻳﻨﺴﺦ ﺍﳌﺘﻘﺪﻡ ﺃﻭ ﲞﺼﺼﻪ ،ﻭﻫﻮ ﻳﻠﺘﺰﻡ ﺬﺍ ﻣﻨﻬﺎﺟﺎ
ﺃﺻﻮﻟﻴﺎ ،ﻭﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﻧﻘﺮﺭ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺍﺟﺘﻬﺎﺩﻫﻢ ﻛﺎﻧﻮﺍ ﻳﻠﺘﺰﻣﻮﻥ
ﻣﻨﺎﻫﺞ ،ﻭﺃﻥ ﱂ ﻳﺼﺮﺣﻮﺍ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﺎ.
7ﺍﻟﻄﻼﻕ :ﺍﻵﻳﺔ 4
8ﺍﻟﺒﻘﺮﺓ234 :
ﻭﺇﺫﺍ ﺍﻧﺘﻘﻠﻨﺎ ﺇﱃ ﻋﺼﺮ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺟﺪﻧﺎ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻳﺘﺴﻊ ﻟﻜﺜﺮﺓ ﺍﳊﻮﺍﺩﺙ
ﻭﻟﻌﻜﻮﻑ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ ﻛﺴﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﻏﲑﻩ ﺑﺎﳌﺪﻳﻨﺔ،
ﻭﻛﻌﻠﻘﻤﺔ ،ﻭﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ ﺑﺎﻟﻌﺮﺍﻕ ،ﻓﺈﻥ ﻫﺆﻻﺀ ﻛﺎﻥ ﺑﲔ ﺃﻳﺪﻫﻢ ﻛﺘﺎﺏ ﺍﷲ
ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻓﺘﺎﻭﻯ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ
ﻳﻨﻬﺞ ﻣﻨﻬﺎﺝ ﺍﳌﺼﻠﺤﺔ ﺍﻥ ﱂ ﻳﻜﻦ ﻧﺺ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻨﻬﺞ ﻣﻨﻬﺎﺝ ﺍﻟﻘﻴﺎﺱ،
ﻓﺎﻟﺘﻔﺮﻳﻌﺎﺕ ﺍﻟﱵ ﻛﺎﻥ ﻳﻔﺮﻋﻬﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ ﻭﻏﲑﻩ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﻌﺮﺍﻕ ﻛﺎﻧﺖ
ﺗﺘﺠﻪ ﳓﻮ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﻗﻴﺴﺔ ،ﻭﺿﺒﻄﻬﺎ ﻭﺍﻟﺘﻔﺮﻳﻊ ﻋﻠﻴﻬﺎ ،ﺑﺘﻄﺒﻴﻖ ﺗﻠﻚ ﺍﻟﻌﻠﻞ ﻋﻠﻰ
ﺍﻟﻔﺮﻭﻉ ﺍﳌﺨﺘﻠﻔﺔ .ﻭﻫﻨﺎ ﳒﺪ ﺍﳌﻨﺎﻫﺞ ﺗﺘﻀﺢ ﺃﻛﺜﺮ ﻣﻦ ﻗﺒﻞ ،ﻭﻛﻠﻤﺎ ﺍﺧﺘﻠﻔﺖ
ﺍﳌﺪﺍﺭﺱ ﺍﻟﻔﻘﻬﻴﺔ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻑ ﺳﺒﺒﺎ ﰲ ﺃﻥ ﺗﺘﻤﻴﺰ ﻣﻨﺎﻫﺞ ﺍﻻﺳﺘﻨﺒﺎﻁ ﰲ ﻛﻞ
ﻣﺪﺭﺳﺔ.
9
ﻓﺈﺫﺍ ﺟﺎﻭﺯﻧﺎ ﻋﺼﺮ ﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻭﺻﻠﻨﺎ ﺇﱃ ﻋﺼﺮ ﺍﻷﺋﻤﺔ ﺍﺘﻬﺪﻳﻦ ،ﳒﺪ
ﺍﳌﻨﺎﻫﺞ ﺗﺘﻤﻴﺰ ﺑﺸﻜﻞ ﺃﻭﺿﺢ ،ﻭﻣﻊ ﲤﻴﻴﺰ ﺍﳌﻨﺎﻫﺞ ﺗﺘﺒﲔ ﻗﻮﺍﻧﲔ ﺍﻻﺳﺘﻨﺒﺎﻁ ،ﻭﺗﻈﻬﺮ
ﻣﻌﺎﻣﻠﻬﺎ ،ﻭﺗﻈﻬﺮ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻷﺋﻤﺔ ﰲ ﻋﺒﺎﺭﺍﺕ ﺻﺮﳛﺔ ﻭﺍﺿﺤﺔ ﺩﻗﻴﻘﺔ ،ﻓﻨﺠﺪ ﺃﺑﺎ
9ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ،ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻁ) ،4 .ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ،(1958 ،ﺹ9 .
ﺣﻨﻴﻔﺔ ﻓﻼ ﳛﺪ ﻣﻨﺎﻫﺞ ﺍﺳﺘﻨﺒﺎﻃﻪ ﺍﻷﺳﺎﺳﻴﺔ ﺑﺎﻟﻜﺘﺎﺏ ،ﻓﺎﻟﺴﻨﺔ ﻓﻔﺘﺎﻭﻯ ﺍﻟﺼﺤﺎﺑﺔ
ﻳﺄﺧﺬ ﻣﺎ ﳚﻤﻌﻮﻥ ﻋﻠﻴﻪ ﻭﻣﺎ ﳜﺘﻠﻔﻮﻥ ﻓﻴﻪ ﻳﺘﺨﲑ ﻣﻦ ﺁﺭﺍﺋﻬﻢ ﻭﻻ ﳜﺮﺝ ﻋﻨﻬﺎ ،ﻭﻻ
ﻳﺄﺧﺬ ﺑﺮﺃﻱ ﺍﻟﺘﺎﺑﻌﲔ ﻷﻢ ﺭﺟﺎﻝ ﻣﺜﻠﻪ ،ﻭﳒﺪﻩ ﻳﺴﲑ ﰲ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻻﺣﺘﺴﺎﻥ ﻋﻠﻰ
ﻣﻨﻬﺎﺝ ﺑﲔ ،ﺣﱴ ﻳﻘﻮﻝ ﻋﻨﻪ ﺗﻠﻤﻴﺬﻩ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﺎﻥ ﺍﻟﺸﻴﺎﱐ " :ﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ
ﻳﻨﺎﺯﻋﻮﻧﻪ ﰲ ﺍﻟﻘﻴﺎﺱ ،ﻓﺈﺫﺍ ﻗﺎﻝ ﺃﺳﺘﺤﺴﻦ ﱂ ﻳﻠﺤﻖ ﺑﻪ ﺃﺣﺪ ".
ﻭﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﻳﺴﲑ ﻋﻠﻰ ﻣﻨﻬﺎﺝ ﺃﺻﻮﱄ ﻭﺍﺿﺢ ﰲ
ﺍﺣﺘﺠﺎﺟﻪ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﺗﺼﺮﳛﻪ ﺑﺬﻟﻚ ﰲ ﻛﺘﺒﻪ ﻭﺭﺳﺎﺋﻠﻪ ،ﻭﰲ ﺍﺷﺘﺮﺍﻃﻪ
ﰲ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ،ﻭﰲ ﻧﻘﺪﻩ ﻟﻸﺣﺎﺩﻳﺚ ﻧﻘﺪ ﺍﻟﺼﲑﰲ ﺍﳌﺎﻫﺮ ،ﻭﰲ ﺭﺩﻩ ﻟﺒﻌﺾ
ﺍﻵﺛﺎﺭ ﺍﳌﻨﺴﻮﺑﺔ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺨﺎﻟﻔﺘﻪ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ ﰲ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ،ﺃﻭ ﺍﳌﻘﺮﺭ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ ،ﻛﺮﺩﻩ ﺧﱪ " :ﺇﺫﺍ ﻭﻟﻎ ﺍﻟﻜﻠﺐ ﰲ
ﺇﻧﺎﺀ ﺃﺣﺪﻛﻢ ﻏﺴﻠﻪ ﺳﺒﻌﺎ " ،ﻭﻛﺮﺩﻩ ﺍﳋﻴﺎﺭ ﰲ ﺍﻠﺲ ،ﻭﻛﺮﺩﻩ ﺍﻟﺼﺪﻗﻪ ﻋﻦ
ﺍﳌﺘﻮﰱ.
10
10ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ،ﻧﻔﺲ ﺍﳌﺮﺟﻊ ،ﺹ10 .
ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺃﺑﻮ ﻳﻮﺳﻒ ﰲ ﻛﺘﺎﺑﻪ )ﺍﳋﺮﺍﺝ( ﻭﰲ ﺭﺩﻩ ﻋﻠﻰ ﺳﲑ
ﺍﻷﻭﺯﺍﻋﻲ ،ﻳﺴﲑ ﻋﻠﻰ ﻣﻨﻬﺎﺝ ﺑﲔ ﻭﺍﺿﺢ ،ﻭﺇﻥ ﱂ ﻳﺪﻭﻥ ﻣﻨﻬﺎﺝ ﺍﺟﺘﻬﺎﺩﻩ.
ﺣﱴ ﺟﺎﺀ ﺩﻭﺭ ﻋﺎﱂ ﻗﺮﻳﺶ ،ﻭﻫﻮ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺟﺪﻧﺎﻩ ﻳﺘﺠﻪ ﺇﱃ ﺗﺪﻭﻳﻦ
ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﺍﳉﻠﻴﻞ ،ﻓﲑﺳﻢ ﻣﻨﺎﻫﺞ ﺍﻻﺳﻨﺘﺒﺎﻁ ﻭﻳﺒﲔ ﻳﻨﺎﺑﻊ ﺍﻟﻔﻘﻪ ﻭﻳﻮﺿﺢ ﻣﻌﺎﱂ
ﺫﻟﻚ ﺍﻟﻌﻠﻢ .ﻭﻣﻦ ﳎﻤﻮﻉ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻟﺒﺤﻮﺙ ﺗﻜﻮﻥ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ.
11
ﻭﻗﺪ ﺑﺪﺃ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺼﻮﺭﺗﻪ ﺍﳌﺪﻭﻧﺔ ،ﻭﻟﻴﺪﺍ ﻋﻠﻰ ﺷﻜﻞ ﻗﻮﺍﻋﺪ ﻣﺘﻨﺎﺛﺮﺓ
ﰲ ﺛﻨﺎﻳﺎ ﻛﻼﻡ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺑﻴﺎﻢ ﻟﻸﺣﻜﺎﻡ ،ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻔﻘﻴﻪ ﻳﺪﻛﺮ ﺍﳊﻜﻢ ،ﻭﺩﻟﻴﻠﻪ،
ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ .ﻛﻤﺎ ﺃﻥ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﻛﺎﻥ ﻳﻌﻀﺪ ﺑﻘﻮﺍﻋﺪ
ﺃﺻﻮﻟﻴﺔ ،ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻛﻞ ﻓﻘﻴﻪ ﻟﺘﻘﻮﻳﺔ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ،ﻭﺗﻌﺰﻳﺰ ﻣﺬﻫﺒﻪ ،ﻭﺑﻴﺎﻥ
ﻣﺄﺧﺬﻩ ﰲ ﺍﻻﺟﺘﻬﺎﺩ.
ﻭﻗﺪ ﻗﻴﻞ :ﺇﻥ ﺃﻭﻝ ﻣﻦ ﻛﺘﺐ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻫﻮ ﺃﺑﻮ ﻳﻮﺳﻒ ،ﺻﺎﺣﺐ
ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻟﻜﻦ ﱂ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﺷﻴﺊ ﻣﻦ ﻛﺘﺒﻪ 12.ﻭﺍﻟﺸﺎﺋﻊ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ :ﺃﻥ
ﺃﻭﻝ ﻣﻦ ﺩﻭﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ،ﻭﻛﺘﺐ ﻓﻴﻪ ﺑﺼﻮﺭﺓ ﻣﺴﺘﻘﻠﺔ ،ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻦ
11ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ،ﻧﻔﺲ ﺍﳌﺮﺟﻊ ،ﺹ5 .
12ﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ ،ﺍﻟﻮﺟﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ،ﺹ16 .
ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ .ﻓﻘﺪ ﺃﻟﻒ ﻓﻴﻪ ﺭﺳﺎﻟﺘﻪ ﺍﻷﺻﻮﻟﻴﺔ ﺍﳌﺸﻬﻮﺭﺓ ،ﻭﺗﻜﻠﻢ ﻓﻴﻬﺎ
ﺍﻟﻘﺮﺁﻥ ،ﻭﺑﻴﺎﻧﻪ ﻟﻸﺣﻜﺎﻡ ،ﻭﺑﻴﺎﻥ ﺍﻟﺴﻨﺔ ﻟﻠﻘﺮﺁﻥ ،ﻭﺍﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ،ﻭﺍﻟﻨﺎﺳﺦ
ﻭﺍﳌﻨﺴﻮﺥ ،ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﺍﻟﻨﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﲝﺎﺙ ﺍﻷﺻﻮﻟﻴﺔ.
ﻭﺑﻌﺪ ﺍﻟﺸﺎﻓﻌﻲ ،ﻛﺘﺐ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻛﺘﺎﺑﺎ ﰲ ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺁﺧﺮ ﰲ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ،ﻭﺛﺎﻟﺜﺎ ﰲ ﺍﻟﻌﻠﻞ ،ﻭﻏﲑ ﺫﻟﻚ.
13
.2
ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ
ﺃﻣﺎ ﲢﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺃﺭﺑﻊ :ﺍﻟﻘﺮﺁﻥ ،ﻭﺍﻟﺴﻨﺔ ،ﻭﺍﻹﲨﺎﻉ ،ﻭﺍﻟﻘﻴﺎﺱ.
ﺃ( ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻘﺮﺁﻥ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﻳﻌﺮﻑ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﺪ ﺍﻋﺘﲎ ﺍﻷﺻﻮﻟﻴﻮﻥ
ﺑﺘﻌﺮﻳﻔﻪ ،ﻭﺫﻛﺮﻭﺍ ﻟﻪ ﺗﻌﺎﺭﻳﻒ ﺷﱴ ،ﺣﺮﺹ ﻛﻞ ﻣﻨﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ﺗﻌﺮﻳﻔﻪ
ﺟﺎﻣﻌﺎ ﻣﺎﻧﻌﺎ.
13ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ،ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﺹ16 .
ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﻒ " :ﺍﻟﻘﺮﺁﻥ ﻟﻐﺔ ﻫﻮ ﻣﺼﺪﺭ ﻣﻦ "ﻗﺮﺃ" ﻋﻠﻰ
ﻭﺯﻥ "ﻓﻌﻼﻥ" .ﻭﻫﻨﺎ ﻛﻠﻤﺔ ﻗﺮﺁﻥ ﻫﻮ "ﻣﻘﺮﻭﺀ" ﺃﻱ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻣﻦ
ﻗﺮﺃ.14
ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻨﺰﻝ ﻋﻠﻰ ﺍﻟﻨﱮ ﳏﻤﺪ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺍﳌﻜﺘﻮﺏ ﰲ ﺍﳌﺼﺎﺣﻒ ،ﺍﳌﻨﻘﻮﻝ ﺇﻟﻴﻨﺎ ﻋﻨﻪ ﻧﻘﻼﹰ ﻣﺘﻮﺗﺮﺍﹰ
ﺑﻼ ﺷﺒﻬﺔ".
15
ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ،ﻭﺃﻧﻪ
ﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺘﺸﺮﻳﻊ ،ﺑﻞ ﺣﺠﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺒﺸﺮ .ﻭﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ
ﺣﺠﻴﺘﻪ :ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺇﻋﺠﺎﺯﻩ :ﺃﻧﻪ ﻣﻦ ﻋﻨﺪﺍﷲ.
ﻭﺇﺫﺍ ﺛﺒﺖ ﻛﻮﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﺑﺪﻟﻴﻞ ﺇﻋﺠﺎﺯﻩ ،ﻭﺟﺐ ﺍﺗﺒﺎﻋﻪ ﻣﻦ ﻗﺒﻞ
ﺍﳉﺎﻣﻊ.
16
ﺏ( ﺍﻟﺴﻨﺔ
Amir syarifuddin, ushul fiqh, cet. 1, ( Jakarta: Logos Wacana Ilmu, 1997), h. 46
15ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ ،ﺍﻟﻮﺟﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﺹ152 .
16ﻧﻔﺲ ﺍﳌﺮﺟﻊ ،ﺹ152 .
14
ﻓﺎﻟﺴﻨﺔ ﰲ ﺍﻟﻠﻐﺔ :ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺘﻌﺎﺩﺓ ﺍﶈﺎﻓﻆ ﻋﻠﻴﻬﺎ ،ﺍﻟﱴ
ﻳﺘﻜﺮﺭ ﺍﻟﻔﻌﻞ ﲟﻮﺟﺒﻬﺎ .ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺳﻨﺔﹸ ﺍﷲِ ﰲ ﺍﻟﹼﺬﻳﻦ ﺧﻠﹶﻮ ﻣﻦ
ﻗﹶﺒﻞﹸ ﻭﻟﹶﻦ ﺗﺠﹺﺪ ﻟﺴﻨﺔ ﺍﷲِ ﺗﺒﺪﻳﻼﹰ{.
17
ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻔﻘﻬﺎﺀ ،ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺒﻌﺾ :ﻣﺎ ﻛﺎﻥ ﻣﻦ
ﺍﻟﻌﺒﺎﺩﺍﺕ ﻧﺎﻓﻠﺔ ﻣﻨﻘﻮﻟﺔ ﻋﻦ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺃﻱ ﻣﺎ ﻟﻴﺲ
ﺑﻮﺍﺟﺐ ﻣﻨﻬﺎ .ﻭﻟﻜﻦ ﺍﳌﺴﺘﻔﺪ ﻣﻦ ﻛﺘﺐ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ :ﺃﻧﻪ ﺗﻄﻠﻖ ﻋﻨﺪ
ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻨﺪﻭﺏ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻏﲑﻫﺎ ،ﻭﻗﺪ ﺗﻄﻠﻖ ﻛﻠﻤﺔ
"ﺍﻟﺴﻨﺔ" ﰲ ﻛﻼﻡ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻣﺎ ﻳﻘﺎﺑﻞ "ﺍﻟﺒﺪﻋﺔ" ،ﻓﻴﻘﺎﻝ :ﻓﻼﻥ
ﻋﻠﻰ ﺳﻨﺔ ،ﺇﺫﺍ ﻋﻤﻞ ﻭﻓﻖ ﻋﻤﻞ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠىﻪ ﻭﺳﻠﻢ ،ﻭﻓﻼﻥ ﻋﻠﻰ
ﺑﺪﻋﺔ ،ﺇﺫﺍ ﻋﻤﻞ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ.
17
18
ﺍﻷﺧﺰﺍﺏ 62 :
18ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ ،ﺍﻟﻮﺟﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ،ﺹ161 .
ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﻷﺻﻮﻟﻴﲔ ،ﺍﻟﺴﻨﺔ :ﻣﺎ ﺻﺪﺭ ﻋﻦ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ
ﻏﻠﻴﻪ ﻭﺳﻠﻢ ،ﻏﲑ ﺍﻟﻘﺮﺁﻥ ،ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ .ﻓﻬﻰ ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ
ﺩﻟﻴﻞ ﻣﻦ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ ،ﻭﻣﺼﺪﺭ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺘﺸﺮﻳﻊ.
19
ﺝ( ﺍﻹﲨﺎﻉ
ﺍﻹﲨﺎﻉ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﻌﺰﻡ ﻭﺍﻟﺘﺼﻤﻴﻢ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﻋﻠﻴﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ " :ﻻ ﺻﻴﺎﻡ ﳌﻦ ﱂ ﻳﺠﻤﻊﹺ ﺍﻟﺼﻴﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ" ،ﺃﻱ ﱂ
ﻳﻌﺰﻡ ﻋﻠﻴﻪ .ﻭﻣﻦ ﻣﻌﻨﻪ ﺃﻳﻀﺎ :ﺍﻻﺗﻔﺎﻕ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻓﹶﺄﹶﺟﻤﻌﻮﺍ
ﺃﹶﻣﺮﻛﹸﻢ ﻭﺷﺮﻛﹶﺎﺀَﻛﹸﻢ.{
20
ﻭﻳﻘﺎﻝ :ﺃﲨﻊ ﺍﻟﻘﻮﻡ ﻋﻠﻰ ﻛﺬﺍ ،ﺃﻱ ﺍﺗﻔﻘﻮﺍ
ﻋﻠﻴﻪ ﻣﻊ ﺍﻟﻌﺰﻡ ﻭﺍﻟﺼﻤﻴﻢ ،ﻭﻫﻮ ﺬﺍ ﺍﳌﻌﲎ ﻻ ﻳﺘﺼﻮﺭ ﺣﺼﻮﻟﻪ ﺇﻻ ﻣﻦ
ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ ،ﲞﻼﻑ ﺍﳌﻌﲎ ﺍﻷﻭﻝ ﺇﺫﺍ ﻳﺼﺢ ﻣﻦ ﺍﻟﻮﺍﺣﺪ.
ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﻷﺻﻮﻟﻴﲔ ،ﺍﻹﲨﺎﻉ :