Mukhtasar al-Ma'ani by al-Taftazani, Vol. 2 (مختصر المعاني) — Page 10

Arabic text · النص

Line-by-line translation · المعاني

الْفَنُّ الثَّانِي: الدَّلَالَةُ.

The second art: Indication (Dalalah).

اللُّزُومُ الْخَارِجِيُّ كَالْعَمَى؛ فَإِنَّهُ يَدُلُّ عَلَى الْبَصَرِ الْتِزَامًا؛ لِأَنَّهُ عَدَمُ الْبَصَرِ عَمَّا مِنْ شَأْنِهِ أَنْ يَكُونَ بَصِيرًا مَعَ التَّنَافِي بَيْنَهُمَا فِي الْخَارِجِ، وَمَنْ نَازَعَ فِي اشْتِرَاطِ اللُّزُومِ الذِّهْنِيِّ، وَهُوَ ابْنُ الْحَاجِبِ، فَكَأَنَّهُ أَرَادَ بِاللُّزُومِ اللُّزُومَ الْبَيِّنَ بِمَعْنَى عَدَمِ انْفِكَاكِ تَعَقُّلِهِ عَنْ تَعَقُّلِ الْمُسَمَّى، وَالْمُصَنِّفُ أَشَارَ إِلَى أَنْ لَيْسَ الْمُرَادُ بِاللُّزُومِ الذِّهْنِيِّ اللُّزُومَ الْبَيِّنَ الْمُعْتَبَرُ عِنْدَ الْمَنْطِقِيِّينَ بِقَوْلِهِ: وَلَوْ بِعُرْفٍ، أَيْ وَلَوْ كَانَ ذَلِكَ اللُّزُومُ مِمَّا يُثْبِتُهُ اعْتِقَادُ الْمُخَاطَبِ بِسَبَبِ عُرْفٍ عَامٍ؛ إِذْ هُوَ الْمَفْهُومُ مِنْ إِطْلَاقِ الْعُرْفِ أَوْ غَيْرِهِ، يَعْنِي لِعُرْفٍ الْخَاصِّ كَالشَّرْعِ وَاصْطِلَاحَاتِ أَرْبَابِ الصِّنَاعَاتِ وَغَيْرِ ذَلِكَ.

External necessity is like blindness; for it indicates sight by way of implication (iltizam), because it is the absence of sight in that which is by nature capable of being sighted, along with the mutual exclusion between them in the external world. As for the one who disputed the requirement of mental necessity, namely Ibn al-Hajib, it is as if he intended by 'necessity' the manifest necessity in the sense of the inseparability of conceiving it from conceiving the named object. The author indicated that what is meant by mental necessity is not the manifest necessity considered by the logicians, by his saying: 'even if by custom,' meaning even if that necessity is something established by the belief of the addressee due to a general custom; for this is what is understood from the absolute use of 'custom' or other than it, meaning the specific custom such as religious law, the terminologies of the masters of crafts, and so forth.

لِأَنَّهُ عَدَمُ الْبَصَرِ: يَعْنِي فَهُوَ عَدَمٌ مُقَيَّدٌ بِالْإِضَافَةِ لِلْبَصَرِ؛ لِأَنَّ الْبَصَرَ جُزْءٌ مِنْ مَفْهُومِهِ حَتَّى تَكُونَ دَلَالَتُهُ عَلَى الْبَصَرِ تَضَمُّنِيَّةً.

'Because it is the absence of sight': meaning it is an absence qualified by relation to sight; because sight is a part of its concept, such that its indication of sight is by inclusion (tadamuniyyah).

مَعَ التَّنَافِي بَيْنَهُمَا إِلَخْ يَعْنِي فَلَوْ قُلْنَا بِاشْتِرَاطِ اللُّزُومِ الْخَارِجِيِّ لَخَرَجَ هَذَا عَنْ كَوْنِهِ مَدْلُولًا الْتِزَامِيًّا مَعَ أَنَّ الْقَصْدَ دُخُولُهُ.

'Along with the mutual exclusion between them, etc.': meaning if we were to say that external necessity is a requirement, this would fall outside of being an implied indication (madlul iltizami), even though the intention is for it to be included.

فَكَأَنَّهُ أَرَادَ حَاصِلَهُ أَنَّ مُرَادَ ابْنِ الْحَاجِبِ بِاللُّزُومِ الذِّهْنِيِّ الْمَنْفِيِّ اشْتِرَاطُهُ فِي دَلَالَةِ الِالْتِزَامِ خُصُوصُ الذِّهْنِيِّ الْبَيِّنِ بِالْمَعْنَى الْأَخَصِّ، وَهَذَا لَا يُنَافِي اشْتِرَاطَ اللُّزُومِ الذِّهْنِيِّ مُطْلَقًا، فَاللُّزُومُ الذِّهْنِيُّ لَا بُدَّ مِنْهُ فِي الِالْتِزَامِيَّةِ بِلَا نِزَاعٍ.

It is as if he intended, in summary, that what Ibn al-Hajib meant by the mental necessity whose requirement in the indication of implication is negated, is specifically the manifest mental necessity in the most restricted sense, and this does not contradict the requirement of mental necessity absolutely; for mental necessity is indispensable in the implied indication without dispute.

بِاللُّزُومِ الْمَنْفِيِّ اشْتِرَاطُهُ فِي دَلَالَةِ الِالْتِزَامِ اللُّزُومُ الْبَيِّنُ: أَيْ فَقَطْ بَلِ الْمُرَادُ بِهِ مَا يَشْمَلُ الْبَيِّنَ وَغَيْرَ الْبَيِّنِ.

'By the necessity whose requirement in the indication of implication is negated, [he means] the manifest necessity': meaning not exclusively, but rather what is meant by it is that which includes both the manifest and the non-manifest.

بِعُرْفٍ أَيْ بِأَمْرٍ مَعْرُوفٍ فِيمَا بَيْنَ الْجُمْهُورِ كَمَا بَيْنَ الْأَسَدِ وَالْجَرَاءَةِ.

'By custom': meaning by a matter known among the public, as is the case between the lion and boldness.

عُرْفٌ عَامٌ هُوَ مَا لَمْ يَتَعَيَّنْ وَاضِعُهُ وَالْخَاصُّ مَا تَعَيَّنَ وَاضِعُهُ كَأَهْلِ الشَّرْعِ وَالنُّحَاةِ.

'General custom' is that whose establisher is not specified, and the 'specific' is that whose establisher is specified, such as the people of religious law and the grammarians.

إِذْ هُوَ الْمَفْهُومُ إِلَخْ تَعْلِيلٌ لِحَمْلِ الْعُرْفِ فِي كَلَامِ الْمُصَنِّفِ عَلَى الْعُرْفِ الْعَامِّ، وَهُوَ مَا لَمْ يَتَعَيَّنْ فِيهِ النَّاقِلُ، فَلَيْسَ الْبَاعِثُ لِلشَّارِحِ عَلَى الْحَمْلِ الْمَذْكُورِ أَنَّهُ لَوْلَا هَذَا الْحَمْلُ لَمْ يَكُنْ لِقَوْلِهِ: أَوْ غَيْرِهِ فَائِدَةٌ؛ لِدُخُولِ الْعَامِّ وَالْخَاصِّ فِي قَوْلِهِ: بِعُرْفٍ حَتَّى يُعْتَرَضَ بِأَنَّهُ لَوْ عَمَّمَ فِي الْعُرْفِ لَكَانَ قَوْلُهُ: أَوْ غَيْرِهِ إِشَارَةً إِلَى دَلَالَةِ الْمَقَامِ وَالتَّأَمُّلِ فِي الْقَرِينَةِ.

'For it is what is understood, etc.': This is a justification for interpreting 'custom' in the author's speech as 'general custom,' which is that in which the transmitter is not specified. The motive for the commentator to make the aforementioned interpretation is not that, were it not for this interpretation, his saying 'or other than it' would have no benefit; for both the general and the specific are included in his saying 'by custom,' such that one might object that if he had generalized the custom, his saying 'or other than it' would be an indication of the context and reflection upon the evidence.

أَوْ غَيْرِهِ إِلَخْ: وَمِنْهُ مَا قَدْ سَبَقَ فِي بَحْثِ الْفَصْلِ وَالْوَصْلِ مِنَ الْجَامِعِ الْعَقْلِيِّ وَالْوَهْمِيِّ وَالْخَيَالِيِّ؛ فَإِنَّهَا مِنْ أَسْبَابِ الْجَمْعِ فِي الْفَهْمِ، فَعِنْدَ فَهْمِ أَحَدِهِمَا يُفْهَمُ الْآخَرُ وَلَوْ بَعْدَ التَّأَمُّلِ، فَيَكُونُ دَلَالَةُ أَحَدِهَا عَلَى الْآخَرِ مِنَ اللُّزُومِ الذِّهْنِيِّ بِالْمَعْنَى الَّذِي ذُكِرَ، فَتَأَمَّلْ.

'Or other than it, etc.': Among this is what has already preceded in the discussion of separation and connection regarding the intellectual, illusory, and imaginative unifiers; for they are among the causes of unification in understanding. Thus, upon understanding one of them, the other is understood, even if after reflection. Therefore, the indication of one of them upon the other is of the mental necessity in the sense that was mentioned, so reflect.

يَعْنِي لِعُرْفٍ الْخَاصِّ: مِثْلُ اللُّزُومِ الَّذِي بَيْنَ التَّسَلْسُلِ وَالْبُطْلَانِ؛ فَإِنَّ هَذَا اللُّزُومَ يَعْرِفُهُ أَهْلُ الْكَلَامِ؛ فَإِنَّهُمْ يَقُولُونَ: إِنَّ التَّسَلْسُلَ يَسْتَلْزِمُ الْبُطْلَانَ، فَإِذَا قُلْتَ لِإِنْسَانٍ يَلْزَمُ عَلَى كَلَامِكَ الدَّوْرُ أَوِ التَّسَلْسُلُ، وَكَانَ ذَلِكَ الْمُخَاطَبُ مِنْ أَهْلِ الْكَلَامِ فَهِمَ مِنْهُ أَنَّهُ بَاطِلٌ، وَكَاللزُومِ الرَّفْعِ لِلْفَاعِلِ فَإِنَّهُ خَاصٌّ بِالنُّحَاةِ.

'Meaning the specific custom': like the necessity between infinite regress (tasalsul) and invalidity; for this necessity is known by the theologians, as they say: 'Infinite regress necessitates invalidity.' So if you say to a person, 'Your speech entails circularity or infinite regress,' and that addressee is a theologian, he understands from it that it is invalid. And like the necessity of the nominative case (raf') for the agent (fa'il), for that is specific to the grammarians.

وَغَيْرِ ذَلِكَ: عَطْفٌ عَلَى الْعُرْفِ الْخَاصِّ، وَذَلِكَ كَدَلَالَةِ الْمَقَامِ وَالتَّأَمُّلِ فِي الْقَرِينَةِ.

'And other than that': a conjunction to 'specific custom,' and that is like the indication of the context and reflection upon the evidence.

Vocabulary · المفردات (22 verbs · 64 nouns)

• دَلَّ — to indicate
• كَانَ — to be
• نَازَعَ — to dispute
• أَرَادَ — to intend
• عَقَلَ — to comprehend
• أَشَارَ — to point out
• اِعْتَبَرَ — to consider
• أَثْبَتَ — to prove
• فَهِمَ — to understand
• قَيَّدَ — to restrict
• قَالَ — to say
• خَرَجَ — to exit
• نَافَى — to contradict
• شَمِلَ — to include
• عَرَفَ — to know
• تَعَيَّنَ — to be determined
• اِعْتَرَضَ — to object
• عَمَّمَ — to generalise
• سَبَقَ — to precede
• ذَكَرَ — to mention
• اِسْتَلْزَمَ — to necessitate
• لَزِمَ — to be necessary
• فَنٌّ — category or section
• دَلَالَةٌ — indication
• لُزُومٌ — necessity
• عَمًى — blindness
• بَصَرٌ — sight
• الْتِزَامٌ — implication
• عَدَمٌ — non-existence
• شَأْنٌ — matter
• تَنَافٍ — contradiction
• ذِهْنِيٌّ — mental
• بَيِّنٌ — clear
• مَعْنًى — meaning
• انْفِكَاكٌ — separation
• تَعَقُّلٌ — comprehension
• مُسَمًّى — named
• مُصَنِّفٌ — author
• مَنْطِقِيٌّ — logician
• عُرْفٌ — custom
• اعْتِقَادٌ — belief
• مُخَاطَبٌ — addressee
• عَامٌّ — general
• مَفْهُومٌ — concept
• إِطْلَاقٌ — application
• خَاصٌّ — specific
• شَرْعٌ — law
• اصْطِلَاحٌ — terminology
• رَبٌّ — masters
• صِنَاعَةٌ — craft
• إِضَافَةٌ — addition
• جُزْءٌ — part
• تَضَمُّنِيٌّ — inclusive
• مَدْلُولٌ — signified
• الْتِزَامِيٌّ — implicational
• قَصْدٌ — intention
• أَخَصُّ — more specific
• مُطْلَقٌ — absolute
• جُمْهُورٌ — public
• أَسَدٌ — lion
• جَرَاءَةٌ — boldness
• وَاضِعٌ — founder
• نَحْوِيٌّ — grammarian
• تَعْلِيلٌ — reasoning
• كَلَامٌ — speech
• نَاقِلٌ — transmitter
• بَاعِثٌ — motive
• شَارِحٌ — commentator
• فَائِدَةٌ — benefit
• مَقَامٌ — context
• تَأَمُّلٌ — reflection
• قَرِينَةٌ — clue
• فَصْلٌ — separation
• وَصْلٌ — connection
• جَامِعٌ — collector
• عَقْلِيٌّ — rational
• وَهْمِيٌّ — imaginary
• خَيَالِيٌّ — fanciful
• سَبَبٌ — cause
• جَمْعٌ — collection
• فَهْمٌ — understanding
• تَسَلْسُلٌ — infinite regress
• بُطْلَانٌ — invalidity
• دَوْرٌ — circularity
• رَفْعٌ — nominative case
• فَاعِلٌ — subject