Mukhtasar al-Ma'ani by al-Taftazani, Vol. 2 (مختصر المعاني) — Page 125

Line-by-line translation · المعاني

الْحَقِيقَةُ وَالْمَجَازُ لِأَنَّ الْمُسْتَعَارَ مِنْهُ وَالْمُسْتَعَارَ لَهُ إِمَّا حِسِّيَّانِ أَوْ عَقْلِيَّانِ أَوِ الْمُسْتَعَارُ مِنْهُ حِسِّيٌّ وَالْمُسْتَعَارُ لَهُ عَقْلِيٌّ أَوْ بِالْعَكْسِ، فَيَصِيرُ أَرْبَعَةً وَالْجَامِعُ فِي الثَّلَاثَةِ الْأَخِيرَةِ عَقْلِيٌّ لَا غَيْرُ؛ لِمَا سَبَقَ فِي التَّشْبِيهِ، لَكِنَّهُ فِي الْقِسْمِ الْأَوَّلِ إِمَّا حِسِّيٌّ أَوْ عَقْلِيٌّ أَوْ مُخْتَلِفٌ، فَيَصِيرُ سِتَّةً، وَإِلَى هَذَا أَشَارَ بِقَوْلِهِ: لِأَنَّ الطَّرَفَيْنِ إِنْ كَانَا حِسِّيَّيْنِ فَالْجَامِعُ إِمَّا حِسِّيٌّ نَحْوَ: ﴿فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَهُ خُوَارٌ﴾، فَإِنَّ الْمُسْتَعَارَ مِنْهُ وَلَدُ الْبَقَرَةِ وَالْمُسْتَعَارَ لَهُ الْحَيَوَانُ الَّذِي خَلَقَهُ اللَّهُ تَعَالَى مِنْ حُلِيِّ الْقِبْطِ الَّتِي سَبَكَتْهَا نَارُ السَّامِرِيِّ عِنْدَ إِلْقَائِهِ فِي تِلْكَ الْحُلِيِّ التُّرْبَةَ الَّتِي أَخَذَهَا مِنْ مَوْطِئِ فَرَسِ جِبْرِيلَ عَلَيْهِ السَّلَامُ.

Literal and metaphorical meaning: because the source of the loan (musta'ar minhu) and the recipient of the loan (musta'ar lahu) are either both sensory, both intellectual, or the source is sensory and the recipient is intellectual, or vice versa, making four categories; and the common factor (jami') in the latter three is exclusively intellectual, for reasons previously mentioned regarding simile; however, in the first category, it is either sensory, intellectual, or mixed, making it six, and to this he pointed by saying: because if the two sides are sensory, the common factor is either sensory, such as: 'Then he brought out for them a calf, a body that had a lowing sound,' for the source of the loan is the offspring of a cow, and the recipient of the loan is the animal that God Almighty created from the ornaments of the Copts which the fire of the Samiri melted when he cast into those ornaments the soil he had taken from the footprint of the horse of Gabriel, peace be upon him.

فِيمَا كَانَ فِيهِ الطَّرَفَانِ عَقْلِيَّيْنِ أَوْ أَحَدُهُمَا.

Regarding that in which the two sides are intellectual or one of them is.

لِمَا سَبَقَ: أَيْ مِنْ أَنَّ وَجْهَ الشَّبَهِ الْمُسَمَّى هُنَا بِالْجَامِعِ لَا بُدَّ أَنْ يَقُومَ بِالطَّرَفَيْنِ مَعًا، فَإِذَا كَانَا أَوْ أَحَدُهُمَا عَقْلِيًّا وَجَبَ كَوْنُ الْجَامِعِ عَقْلِيًّا وَامْتَنَعَ كَوْنُهُ حِسِّيًّا لِاسْتِحَالَةِ قِيَامِ الْحِسِّيِّ بِالْعَقْلِيِّ مِنْهُمَا أَوْ مِنْ أَحَدِهِمَا.

For the reason previously mentioned: meaning that the point of resemblance, called here the 'common factor,' must subsist in both sides together; so if they, or one of them, are intellectual, the common factor must necessarily be intellectual, and it is impossible for it to be sensory, due to the impossibility of a sensory quality subsisting in an intellectual one, whether in both of them or in one of them.

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Vocabulary · المفردات (13 verbs · 65 nouns)

• صَارَ — to become
• سَبَقَ — to precede
• أَشَارَ — to point
• حَقِيقَة — reality
• مَجَاز — metaphor
• مُسْتَعَار — borrowed thing