Abstract:

In this research, I collected solos and opinions of sadrelshareah in logic which he discusses in his book " tadeelalaloom" which is considered the most important book in logic as he is the only one who has different opinions from antecedent and latest logicians. 
Sadr elshareahdissented the antecedents because they left the indication of obligation and he also denied who entered inclusion and obligation under metaphor. 
And he saw that the lesson is in positivity and negativity into dropping the proportion and grabbing it without looking at its sides. 
And he also saw that the purpose of carry is not the recital but meaning. 
) ٨ ( ) ١ ( ‫ﺍﻨﻅﺭ‬ : ‫ﺍﻟﺫﻫﺒﻲ،‬ " ‫ﺍﻟﻨﺒﻼﺀ‬ ‫ﺃﻋﻼﻡ‬ ‫ﺴﻴﺭ‬ " ، ٤ / ٩٣ . ) ٢ ( ‫ﺍﻟﺴﻴﺭ‬ : ١٧ / ١٠٣ . ) ٣ ( ‫ﻟﻠﺒﺎﺤﺜﺔ‬ ‫ﺒﺤﺙ‬ ‫ﺍﻟﺭﺸﻴﺩ‬ ‫ﻫﻴﻔﺎﺀ‬ " ‫ﻋﻘﺩﻴﺔ‬ ‫ﺩﺭﺍﺴﺔ‬ ‫ﺒﺎﻟﻤﻨﻁﻕ،‬ ‫ﻤﻭﻜل‬ ‫ﺍﻟﺒﻼﺀ‬ " ‫ﺍﻟﻌﺭﺒ‬ ‫ﻭﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ‬ ‫ﺍﻟﻌﻠﻭﻡ‬ ‫ﺒﻤﺠﻠﺔ‬ ‫ﺎ‬ ‫ﺇﻟﻜﺘﺭﻭﻨﻴ‬ ‫ﻤﻨﺸﻭﺭ‬ ، ‫ﺍﻟﻌﺯﻴـﺯ،‬ ‫ﻋﺒـﺩ‬ ‫ﺒﻥ‬ ‫ﺴﻁﺎﻡ‬ ‫ﺍﻷﻤﻴﺭ‬ ‫ﺒﺠﺎﻤﻌﺔ‬ ‫ﻴﺔ‬ ‫ﺍﻟ‬ ‫ﺭﻗﻡ‬ ‫ﻨﺸﺭ‬ ٣٨٠٣١٨١١ . ) ٤ ( ‫ﺍﻨﻅﺭ‬ : ‫ﺴﻼﻡ،‬ ‫ﺒﻥ‬ ‫ﺍﻟﻘﺎﺴﻡ‬ ‫ﻋﺒﻴﺩ،‬ ‫ﺃﺒﻭ‬ " ‫ﺍﻷﻤﺜﺎل‬ " ‫ﺹ‬ ، ٧٥ ‫ﺍﻟﻌﺴﻜﺭﻱ‬ ‫ﻫﻼل‬ ‫ﺃﺒﻭ‬ ، ) ‫ﺕ‬ ٣٩٥ ‫ﻩ‬ ( ، " ‫ﺍﻷﻤﺜﺎل،‬ ‫ﺠﻤﻬﺭﺓ‬ ) ١ / ٢٠٧ .( ) ٥ ( ‫ﺍﻨﻅﺭ‬ : ‫ﺨﺎﻥ،‬ ‫ﺤﺴﻥ‬ ‫ﺼﺩﻴﻕ‬ " ‫ﺍﻟﻌﻠﻭﻡ‬ ‫ﺃﺒﺠﺩ‬ " ، ) ١ / ٣٩ ( ) ٦ ( ‫ﺍﻨﻅﺭ‬ : ‫ﺍﻟﻔﺎﺭﺍﺒﻲ،‬ " ‫ﺍﻟﺘﻭ‬ ‫ﻁﺌﺔ‬ " ‫ﻤﺠﻤﻭﻋﺔ‬ ‫ﻀﻤﻥ‬ ، " ‫ﻋﻨﺩ‬ ‫ﺍﻟﻤﻨﻁﻕ‬ ‫ﺍﻟﻔﺎﺭﺍﺒﻲ‬ )" ١ / ٥٩ ( ‫ﺃﻴـﻀﺎ‬ ‫ﻭﺍﻨﻅـﺭ‬ ‫ﻋﺠـﻡ،‬ ‫ﺭﻓﻴﻕ‬ ‫ﺘﺤﻘﻴﻕ‬ ، : ‫ﺍﻟﻘﺯﻭﻴﻨـﻲ،‬ " ‫ﺍﻟﺸﻤـﺴﻴﺔ‬ ‫ﺍﻟﺭﺴـﺎﻟﺔ‬ " ‫ﺹ‬ ، ١٦ ، ‫ﻭﺍﻟﺠﺭﺠﺎﻨﻲ،‬ " ‫ﺍﻟﺘﻌﺭﻴﻔﺎﺕ‬ " ‫،ﺹ‬ ٣٢١ ‫،ﻭﻻﺴﺘﻴﻌﺎﺏ‬ ‫ﻜﺘﺎﺒـﻪ‬ ‫ﻓﻲ‬ ‫ﺍﻟﺤﺎﺭﺜﻲ‬ ‫ﻭﺍﺌل‬ ‫ﻜﺘﺒﻬﺎ‬ ‫ﺍﻟﺘﻲ‬ ‫ﺍﻟﻤﺘﻴﻨﺔ‬ ‫ﺍﻟﺩﺭﺍﺴﺔ‬ ‫ﺭﺍﺠﻊ‬ ‫ﻭﻨﻘﺩﺍ‬ ‫ﹰﺎ‬ ‫ﺘﺤﻠﻴﻠ‬ ‫ﻟﻠﻤﻨﻁﻕ‬ ‫ﺍﻻﺼﻁﻼﺤﻴﺔ‬ ‫ﺍﻟﺘﻌﺎﺭﻴﻑ‬ " ‫ﻋﻠـﻡ‬ ‫ﻋﻼﻗـﺔ‬ ‫ﺍﻟﻤﻨﻁﻕ‬ ‫ﺒﻌﻠﻡ‬ ‫ﺍﻟﻔﻘﻪ‬ ‫ﺃﺼﻭل‬ " ‫ﺹ‬ ، ) ٤٠ - ٥٠ . 



  ‫ﻟﻡ‬ ‫ﺍﻟﺭﻭﻤﺎﻥ،‬ ‫ﺩﻭﻟﺔ‬ ‫ﻭﻭﺭﺜﺘﻬﺎ‬ ‫ﺩﻭﻟﺘﻬﻡ‬ ‫ﺩﺍﻟﺕ‬ ‫ﺤﺘﻰ‬ ‫ﻓﻴﻬﻡ‬ ‫ﺍﻟﻤﻨﻁﻕ‬ ‫ﻨﺸﺄﺓ‬ ‫ﺒﻌﺩ‬ ‫ﺒﺎﻟﻴﻭﻨﺎﻥ‬ ‫ﺍﻟﻌﻬﺩ‬ ‫ﻴﻁل‬ ‫ﻭﺘﺤ‬ ‫ﺃﻥ‬ ‫ﺍﻟﺭﻭﻤـﺎﻥ‬ ‫ﻟﺒﺜـﺕ‬ ‫ﺜـﻡ‬ ‫ﻭﺍﻹﺴﻜﻨﺩﺭﻴﺔ،‬ ‫ﺭﻭﻤﺎ‬ ‫ﺇﻟﻰ‬ ‫ﺃﺜﻴﻨﺎ‬ ‫ﻤﻥ‬ ‫ﻤﻌﻬﻡ‬ ‫ﺍﻟﻔﻠﺴﻔﻲ‬ ‫ﺍﻟﺘﻌﻠﻴﻡ‬ ‫ﻭل‬ ‫ﺘﺒﻨـﻲ‬ ‫ﺇﻟـﻰ‬ ‫ﺍﻷﻤﺭ‬ ‫ﻭﺁل‬ ‫ﻭﻏﻴﺭﻫﺎ،‬ ‫ﻭﺃﻨﻁﺎﻜﻴﺔ‬ ‫ﻭﻨﺼﻴﺒﻴﻥ‬ ‫‪‬ﻫﺎ‬ ‫ﻭﺍﻟﺭ‬ ‫ﻜﺒﻴﺯﻨﻁﺔ‬ ‫ﺍﻟﻨﺼﺭﺍﻨﻴﺔ‬ ‫ﺍﻋﺘﻨﻘﻭﺍ‬ 


	‫ﻭﻗﺩ‬ ‫ﺎ‬ ‫ﻋﻠﻤﻴ‬ ‫ﻤﺴﺘﻭﻯ‬ ‫ﻓﻲ‬ ‫ﹸل‬ ‫ﻓ‬ ‫ﹶﺭ‬ ‫ﺘ‬ ‫ﺍﻟﻴﻭﻨﺎﻨﻴﺔ‬ ‫ﺍﻟﺒﻴﺌﺔ‬ ‫ﻜﺎﻨﺕ‬ ‫ﺎ‬ ‫ﺍﺴﺘﺜﻨﺎﺌﻴ‬ ‫ﻭﻴﺅﻜـﺩ‬ ‫ﺍﻟﺤﺎﻀـﺭ،‬ ‫ﺍﻟﻌـﺼﺭ‬ ‫ﺤﺘـﻰ‬ ‫ﻭﺭﻭﻨﻘـﺔ‬ ‫ﺒﺭﻴﻘـﻪ‬ ‫ﻋﻠـﻰ‬ ‫ﺤﺎﻓﻅ‬ ‫ﺎ‬ ‫ﻭﺘﺎﺭﻴﺨﻴ‬ ‫ﹰـﺎ‬ ‫ﺤﺭﺍﻜ‬ ‫ﻭﺘـﺸﻬﺩ‬ ‫ﺍﻟﻤﺘﺯﺍﻴﺩ‬ ‫ﺍﻟﻌﻠﻤﻲ‬ ‫ﺍﻟﻨﻀﻭﺝ‬ ‫ﻤﻥ‬ ‫ﺼﺎﻋﺩ‬ ) ‫ﺕ‬ : ٤٦٢ ( ‫ﺫﻟﻙ‬ ‫ﺒﻘﻭﻟﻪ‬ : » ‫ﻴﺴﻤ‬ ‫ﻋﻠﻤﺎﺅﻫﻡ‬ ‫ﻭﻜﺎﻥ‬ ‫ﻭﻥ‬ ‫ﻓﻼﺴﻔﺔ‬ ... ‫ﻤـﻥ‬ ‫ﺍﻟﻴﻭﻨـﺎﻥ‬ ‫ﻭﻓﻼﺴﻔﺔ‬ ‫ﺒﻔﻨ‬ ‫ﺍﻟﺼﺤﻴﺢ‬ ‫ﺍﻻﻋﺘﻨﺎﺀ‬ ‫ﻤﻨﻬﻡ‬ ‫ﻅﻬﺭ‬ ‫ﻟﻤﺎ‬ ‫ﹲ،‬ ‫ﻤﻨﺯﻟﺔ‬ ‫ﺍﻟﻌﻠﻡ‬ ‫ﺃﻫل‬ ‫ﻭﺃﺠل‬ ‫ﻁﺒﻘﺔ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﺃﺭﻓﻊ‬ ‫ﻭ‬ ‫ﻥ‬ ‫ﺍﻟﺤﻜﻤﺔ‬ ‫ﺍﻟﻤﻨﺯﻟﻴـﺔ‬ ‫ﻭﺍﻟـﺴﻴﺎﺴﺎﺕ‬ ‫ﻭﺍﻹﻟﻬﻴـﺔ‬ ‫ﺍﻟﻁﺒﻴﻌﻴـﺔ‬ ‫ﻭﺍﻟﻤﻌﺎﺭﻑ‬ ‫ﻭﺍﻟﻤﻨﻁﻘﻴﺔ‬ ‫ﺍﻟﺭﻴﺎﻀﻴﺔ‬ ‫ﺍﻟﻌﻠﻭﻡ‬ ‫ﻤﻥ‬ ‫ﻭﺍﻟﻤﺩﻨﻴﺔ‬ « ) ١ ( . ‫ﻭﻫﺫﺍ‬ ‫ﹰـﺎ‬ ‫ﻤﻁﻠﻘ‬ ‫ﺭﺃﻴﻬﻡ‬ ‫ﺼﻭﺍﺏ‬ ‫ﺫﻟﻙ‬ ‫ﻴﻌﻨﻲ‬ ‫ﻭﻻ‬ ‫ﺍﻟﻌﺩل،‬ ‫ﻭﻤﺒﺩﺃ‬ ‫ﺍﻹﻨﺼﺎﻑ،‬ ‫ﺩﺍﻋﻲ‬ ‫ﻴﻘﺘﻀﻴﻪ‬ ‫ﺍﻟﻤﺸﻬﺩ‬ ‫ﺠﻤﻴﻊ‬ ‫ﻓﻲ‬ ‫ﺍﺴﺘﻘﺎﻤﺘﻪ‬ ‫ﺃﻭ‬ ‫ﺍﻷﺤﻭﺍل،‬ ‫ﺍﻷﺩﻴﺎﻥ‬ ‫ﻨﺯﻭل‬ ‫ﺒﻌﺩ‬ ‫ﹲ‬ ‫ﺨﺎﺼﺔ‬ . ‫ﺘﺠﺩﺭ‬ ‫ﺍﻟﺒ‬ ‫ﺍﺘﻔﺎﻕ‬ ‫ﺇﻟﻰ‬ ‫ﺍﻹﺸﺎﺭﺓ‬ ‫ﺍﻟﺤـﻀﺎﺭﺓ‬ ‫ﺘﻜـﻭﻴﻥ‬ ‫ﻓـﻲ‬ ‫ﺸﺭﻗﻴﺔ‬ ‫ﻤﺅﺜﺭﺍﺕ‬ ‫ﻭﺠﻭﺩ‬ ‫ﺤﻭل‬ ‫ﺎﺤﺜﻴﻥ‬ ‫ﺍﻟﻴﻭﻨﺎﻥ‬ ‫ﺃﻀﺎﻓﻬﺎ‬ ‫ﻤﻭﻀﻭﻋﻴﺔ‬ ‫ﻨﻘﻠﺔ‬ ‫ﻭﺠﻭﺩ‬ ‫ﻤﻊ‬ ‫ﺍﻟﻴﻭﻨﺎﻨﻴﺔ‬ . ‫ﺍﻟﻤﺒﺤﺙ‬ ‫ﺍﻟﺜﺎﻟﺙ‬ : ‫ﺘﺎﺭﻴﺦ‬ ‫ﻟﻠﻤﺴﻠﻤﻴﻥ‬ ‫ﻭﺼﻭﻟﻪ‬ • ‫ﻨﺸﺄﺓ‬ ‫ﻭﺘﻁﻭﺭﻩ‬ ‫ﺍﻟﻤﻨﻁﻕ‬ ‫ﻋﻠﻡ‬ :  ‫‪‬ﻌﺩ‬ ‫ﻴ‬ ‫ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ‬ ‫ﺍﻟﻴﻭﻨﺎﻨﻲ‬ ‫ﺍﻟﻔﻴﻠﺴﻭﻑ‬ ) ٣٨٤ -٣٢٢ ‫ﻕ‬ . ‫ﻡ‬ ( ‫ﺍﻟﻤﻨﻁـﻕ‬ ‫ﻋﻠـﻡ‬ ‫ﻭﻀـﻊ‬ ‫ﻤﻥ‬ ‫ﺃﻭل‬ ‫ﻫﺫﺍ‬ ‫ﻤﻭﻀﻭﻋﺎﺕ‬ ‫ﺍ‬ ‫ﻤﺤﺩﺩ‬ ‫ﻜﺘﺎﺏ،‬ ‫ﻓﻲ‬ ‫‪‬ﻨﻪ‬ ‫ﻭﺩﻭ‬ ‫ﺍﻟﺘﻔﺼﻴ‬ ‫ﻭﻤﺴﺎﺌﻠﻪ‬ ‫ﺍﻟﺭﺌﻴﺴﻴﺔ‬ ‫ﻭﻤﺒﺎﺤﺜﻪ‬ ‫ﺍﻟﻌﻠﻡ‬ ‫ﻠﻴﺔ،‬ ‫ﻓﻘﺩ‬ ‫ﻤﺠﻤﻭﻋﺔ‬ ‫ﺃﺭﺴﻁﻭ‬ ‫ﺃﻟﻑ‬ ‫ﻤﻥ‬ ‫ﺠﻤﻠﺘﻬﺎ‬ ‫ﻓﻲ‬ ‫ﺸﻤﻠﺕ‬ ‫ﺍﻟﻜﺘﺏ‬ ‫ﻤﺎ‬ ‫ﻋﻠـﻡ‬ ‫ﺏ‬ ‫ﺍﻟﻴـﻭﻡ‬ ‫ﺤﺘـﻰ‬ ‫ﻴﻌـﺭﻑ‬ ‫ﻤ‬ ‫ﻭﺍﺤﺩ،‬ ‫ﻤﺠﻤﻭﻉ‬ ‫ﻓﻲ‬ ‫ﺍﻟﻜﺘﺏ‬ ‫ﻫﺫﻩ‬ ‫ﻗﻴل‬ ‫ﺯﻤﻨﻐﻴﺭ‬ ‫ﺒﻌﺩ‬ ‫ﺃﺭﺴﻁﻭ‬ ‫ﺘﻼﻤﻴﺫ‬ ‫ﺠﻤﻊ‬ ‫ﻭﻗﺩ‬ ‫ﺍﻟﻤﻨﻁﻕ،‬ ‫ﹰ‬ ‫ﻀﺎﻑ‬ ‫ﻤﻘﺩﻤﺔ‬ ‫ﺃﻭ‬ ‫ﹰﺎ‬ ‫ﻤﺩﺨﻠ‬ ‫ﺇﻟﻴﻪ‬ } ‫ﺃﻁﻠﻕ‬ ‫ﺇﻴ‬ ‫ﺍﻟﻤﻘﺩﻤﺔ‬ ‫ﻫﺫﻩ‬ ‫ﻋﻠﻲ‬ ‫ﺴﺎﻏﻭﺠﻲ‬ { ‫ﻤ‬ ‫ﺃﺭﺴﻁﻭ‬ ‫ﻜﺘﺏ‬ ‫ﻭﺴﻤﻴﺕ‬ ‫ﺠﺘﻤﻌـﺔ‬ ‫ﺍ‬ ‫ﻫﺫﻩ‬ ‫ﻤﻊ‬ ‫ﻟﻤﻘﺩﻤﺔ‬ ‫ﺃﻫـل‬ ‫ﻴﺴﺘﺨﺩﻤﻪ‬ ‫ﺍﻟﻌﻠﻭﻡ‬ ‫ﻟﻜل‬ ‫ﺁﻟﺔ‬ ‫ﺒﻤﺜﺎﺒﺔ‬ ‫ﻴﻭﻨﺎﻨﻴﺔ‬ ‫ﻜﻠﻤﺔ‬ ‫ﻭﻫﺫﻩ‬ ‫ﺍﻷﺭﺠﺎﻨﻭﻥ،‬ ‫ﺒﺎﺴﻡ‬ ‫ﺍﻻﻟﺔ‬ ‫ﻫﺫﻩ‬ ‫ﺘﺘﺩﺨل‬ ‫ﺃﻥ‬ ‫ﺩﻭﻥ‬ ‫ﻭﺘﻔﻜﻴﺭﻫﻡ‬ ‫ﺍﺴﺘﺩﻻﻻﺘﻬﻡ‬ ‫ﻟﻀﺒﻁ‬ ‫ﻋﻠﻡ‬ ‫ﻜل‬ . • ‫ﺍﻨﺘﻘﺎل‬ ‫ﻟﻠﻤﺴﻠﻤﻴﻥ‬ ‫ﺍﻟﻤﻨﻁﻕ‬ :
	( ‫ﺍﻟﻘـﻀﺎﺀ‬ ‫ﻭﻭﻟﻲ‬ ‫ﺍﻟﻤﺭﻴﺔ،‬ ‫ﻓﻲ‬ ‫ﻭﻟﺩ‬ ‫ﺍﻟﻌﻠﻭﻡ،‬ ‫ﺒﻌﺽ‬ ‫ﻓﻲ‬ ‫ﻤﺸﺎﺭﻙ‬ ‫ﻤﺅﺭﺥ،‬ ‫ﺍﻟﻘﺭﻁﺒﻲ،‬ ‫ﺍﻷﻨﺩﻟﺴﻲ،‬ ‫ﺍﻟﺠﻴﺎﻨﻲ،‬ ‫ﺍﻟﺘﻐﻠﺒﻲ،‬ ‫ﺍﻟﻘﺎﺴﻡ‬ ‫ﺃﺒﻭ‬ ‫ﻤﺤﻤﺩ‬ ‫ﺒﻥ‬ ‫ﺍﻟﺭﺤﻤﻥ‬ ‫ﻋﺒﺩ‬ ‫ﺒﻥ‬ ‫ﺃﺤﻤﺩ‬ ‫ﺒﻥ‬ ‫ﺼﺎﻋﺩ‬ ‫ﺤﺘﻰ‬ ‫ﺃﺭﺴﻁﻭ،‬ ‫ﺁﺭﺍﺀ‬ ‫ﺍﻟﻜﻨﻴﺴﺔ‬ ) ٧ ( ‫ﻫﻭ‬ ‫ﺠﺎﺀ‬ ‫ﻭﺍﻟﻨﺼ‬ ‫ﺍﻹﺴﻼﻤﻲ‬ ‫ﺍﻟﻔﺘﺢ‬ ‫ﺎﺭﻯ‬ ‫ﺍﻟﻐﺎﻟﺏ‬ ‫ﻓﻲ‬ ‫ﻫﻡ‬ ‫ﺤﻤﻠ‬ ‫ﺔ‬ ‫ﻋﻠـﻭﻡ‬ ‫ﺍﻟﻴﻭﻨﺎﻥ‬ .
	٤٦٢ ‫ﻩ‬ .	‫ﺴﻨﺔ‬ ‫ﺘﻭﻓﻲ‬ ‫ﻭﺍﻟﻨﺤل،‬ ‫ل‬	‫ﺍﻟﻤﻠ‬ ‫ﺃﻫل‬	‫ﺕ‬	‫ﻤﺅﻟﻔﺎﺘﻪ‬ ‫ﻤﻥ‬ ‫ﺘﻭﻓﻲ،‬ ‫ﺃﻥ‬ ‫ﺇﻟﻰ‬ ‫ﻁﻠﻴﻁﻠﺔ‬ ‫ﻓﻲ‬ : ) ٨ ( ‫ﻴﻨﻅﺭ‬ : ‫ﺒﺎﻟﻭﻓﻴﺎﺕ‬ ‫ﺍﻟﻭﺍﻓﻲ‬ ) ١٦ / ١٣٥ ( ‫ﺍﻷﻋﻼﻡ‬ ، ‫ﻤﻘﺎﻻ‬ ‫ﺍﻷﻤﻡ،‬ ‫ﺒﻁﺒﻘﺎﺕ‬ ‫ﺍﻟﺘﻌﺭﻴﻑ‬ ‫ﻭﺍﻟﻌﺠﻡ،‬ ‫ﺍﻟﻌﺭﺏ‬ ‫ﻤﻥ‬ ‫ﺍﻷﻤﻡ‬ ‫ﺃﺨﺒﺎﺭ‬ ‫ﺠﻭﺍﻤﻊ‬ ٣ / ١٨٦ . ) ١ ( ‫ﻁﺒﻘﺎﺕ‬ ‫ﺍﻷﻤﻡ‬ ) ‫ﺹ‬ : ٣١ (
					(	) ٢١٤٦