Mukhtasar al-Ma'ani by al-Taftazani, Vol. 2 (مختصر المعاني) — Page 14

Arabic text · النص

Line-by-line translation · المعاني

الدَّلَالَةُ: لُزُومُهُ لِبَعْضِهَا أَوْضَحُ مِنْهُ لِلْبَعْضِ الْآخَرِ، فَيُمْكِنُ تَأْدِيَةُ اللَّازِمِ بِالْأَلْفَاظِ الْمَوْضُوعَةِ لِلْمَلْزُومَاتِ الْمُخْتَلِفَةِ وُضُوحًا وَخَفَاءً، وَأَمَّا فِي التَّضَمُّنِ فَلِأَنَّهُ يَجُوزُ أَنْ يَكُونَ الْمَعْنَى جُزْءًا مِنْ شَيْءٍ وَجُزْءُ الْجُزْءِ مِنْ شَيْءٍ آخَرَ، فَدَلَالَةُ الشَّيْءِ الَّذِي يَكُونُ ذَلِكَ الْمَعْنَى جُزْءًا مِنْهُ عَلَى ذَلِكَ الْمَعْنَى أَوْضَحُ مِنْ دَلَالَةِ الشَّيْءِ الَّذِي ذَلِكَ الْمَعْنَى جُزْءٌ مِنْ جُزْئِهِ، مَثَلًا: دَلَالَةُ الْحَيَوَانِ عَلَى الْجِسْمِ أَوْضَحُ مِنْ دَلَالَةِ الْإِنْسَانِ عَلَيْهِ، وَدَلَالَةُ الْجِدَارِ عَلَى التُّرَابِ أَوْضَحُ مِنْ دَلَالَةِ الْبَيْتِ عَلَيْهِ، فَإِنْ قُلْتَ بَلِ الْأَمْرُ بِالْعَكْسِ؛ فَإِنَّ فَهْمَ الْجُزْءِ سَابِقٌ عَلَى فَهْمِ الْكُلِّ، قُلْتُ: نَعَمْ، وَلَكِنَّ الْمُرَادَ هَهُنَا انْتِقَالُ الذِّهْنِ إِلَى الْجُزْءِ وَمُلَاحَظَتُهُ بَعْدَ فَهْمِ الْكُلِّ، وَكَثِيرًا مَا يَلْزَمُهُ لِبَعْضِهَا إِلَخْ: فَإِنَّهُ يُعْلَمُ ظَاهِرًا أَنَّ لُزُومَ الْحَرَارَةِ لِلنَّارِ أَوْضَحُ مِنْ لُزُومِهَا لِلشَّمْسِ وَالْحَرَكَةِ.

Indication: Its necessity for some of them is clearer than it is for others, so the necessary [consequent] can be expressed by words designated for the various necessary [antecedents] in terms of clarity and obscurity. As for inclusion (tadammun), it is because it is permissible for a meaning to be a part of a thing, and for a part of that part to be a part of another thing; thus, the indication of the thing of which that meaning is a part, regarding that meaning, is clearer than the indication of the thing of which that meaning is a part of its part. For example: the indication of 'animal' for 'body' is clearer than the indication of 'human' for it, and the indication of 'wall' for 'soil' is clearer than the indication of 'house' for it. If you say: 'Rather, the matter is the opposite, for the understanding of the part precedes the understanding of the whole,' I say: 'Yes, but what is intended here is the transition of the mind to the part and its observation after understanding the whole.' And [regarding the phrase] 'and often it is necessary for some of them, etc.': It is known obviously that the necessity of heat for fire is clearer than its necessity for the sun and movement.

فَيُمْكِنُ تَأْدِيَةُ إِلَخْ: أَيْ بِأَنْ يُقَالَ: زَيْدٌ حَرَقَتْهُ النَّارُ أَوِ الشَّمْسُ أَوْ فِي جِسْمِهِ نَارٌ أَوْ شَمْسٌ أَوْ حَرَكَةٌ شَدِيدَةٌ.

And [regarding the phrase] 'so it is possible to express, etc.': That is, by saying: 'Zayd was burned by fire or the sun,' or 'in his body is fire or sun or intense movement.'

وَأَمَّا فِي التَّضَمُّنِ: مُعَادِلٌ لِقَوْلِهِ: "وَهَذَا فِي الِالْتِزَامِ ظَاهِرٌ" أَيْ أَمَّا اخْتِلَافُ مَرَاتِبِ اللُّزُومِ وُضُوحًا فِي التَّضَمُّنِ، وَجَوَابُ "أَمَّا" مَحْذُوفٌ أَيْ فَغَيْرُ ظَاهِرٍ وَمُحْتَاجٌ إِلَى الْبَيَانِ فَنَقُولُ لَهُ إِلَخْ.

And [the phrase] 'as for inclusion': This is equivalent to his saying, 'This is obvious in implication (iltizam),' meaning: as for the difference in the levels of necessity in terms of clarity in inclusion, the answer to 'as for' is omitted, meaning: it is not obvious and is in need of explanation, so we say to him, etc.

وَدَلَالَةُ الْجِدَارِ وَذَلِكَ لِأَنَّ التُّرَابَ جُزْءُ الْجِدَارِ وَالْجِدَارَ جُزْءُ الْبَيْتِ، فَتَكُونُ دَلَالَةُ الْجِدَارِ عَلَى التُّرَابِ أَوْضَحُ مِنْ دَلَالَةِ الْبَيْتِ عَلَيْهِ؛ لِأَنَّ الْأَوَّلَ بِلَا وَاسِطَةٍ وَالثَّانِيَ بِوَاسِطَةٍ.

And [regarding] the indication of the wall: This is because soil is a part of the wall, and the wall is a part of the house; thus, the indication of the wall for the soil is clearer than the indication of the house for it, because the first is without an intermediary, and the second is with an intermediary.

فَإِنْ فَهْمَ الْجُزْءِ إِلَخْ: فَالْمَفْهُومُ مِنَ الْإِنْسَانِ أَوَّلًا هُوَ الْجِسْمُ، ثُمَّ الْحَيَوَانُ ثُمَّ الْإِنْسَانُ وَحَاصِلُ السُّؤَالِ اعْتِبَارُ حَالِ التَّرْكِيبِ وَالْجَوَابُ اعْتِبَارُ حَالِ التَّحْلِيلِ؛ فَإِنَّهُ عِنْدَ التَّرْكِيبِ يُفْهَمُ جُزْءُ الْجُزْءِ، ثُمَّ الْجُزْءُ، ثُمَّ الْكُلُّ وَعِنْدَ التَّحْلِيلِ عَلَى الْعَكْسِ.

And [regarding the phrase] 'for the understanding of the part, etc.': The concept understood from 'human' first is 'body,' then 'animal,' then 'human.' The essence of the question is the consideration of the state of composition, and the answer is the consideration of the state of analysis; for at the time of composition, the part of the part is understood, then the part, then the whole, and at the time of analysis, it is the opposite.

نَعَمْ وَلَكِنَّ الْمُرَادَ إِلَخْ [فَهْمُ الْجُزْءِ سَابِقٌ عَلَى فَهْمِ الْكُلِّ] أَيْ نَعَمِ الْأَمْرُ بِالْعَكْسِ مِنْ أَنَّ دَلَالَةَ الشَّيْءِ عَلَى جُزْءٍ جُزْءٌ وَاضِحٌ مِنْ دَلَالَتِهِ عَلَى جُزْءٍ لَهُ كَمَا ذَكَرْتُمْ؛ لِأَنَّ الْجُزْءَ سَابِقٌ عَلَى الْكُلِّ فِي الْوُجُودِ دَالًّا بِطَلَبِ الْجُزْئِيَّةِ، لَكِنَّ الَّذِي حَمَلَنَا عَلَى مَا قُلْنَاهُ سَابِقًا مَا صَرَّحَ بِهِ الْقَوْمُ مِنْ أَنَّ التَّضَمُّنَ تَابِعٌ لِلْمُطَابَقَةِ فِي الْوُجُودِ فَيَكُونُ الْمَقْصُودُ فِي دَلَالَةِ التَّضَمُّنِ انْتِقَالَ الذِّهْنِ إِلَى الْجُزْءِ، وَمُلَاحَظَتَهُ عَلَى حِدَةٍ بَعْدَ فَهْمِ الْكُلِّ.

And [regarding the phrase] 'Yes, but what is intended, etc.' [the understanding of the part precedes the understanding of the whole]: That is, yes, the matter is the opposite of [the idea] that the indication of a thing for a part of a part is clearer than its indication for a part of it, as you mentioned; because the part precedes the whole in existence, indicating by the requirement of partiality. However, what led us to what we said previously is what the scholars have stated: that inclusion is subordinate to correspondence in existence. Thus, the intention in the indication of inclusion is the transition of the mind to the part and observing it separately after understanding the whole.

فَالْإِنْسَانُ إِذَا سَمِعَ لَفْظًا وَكَانَ عَارِفًا بِوَضْعِهِ وَفَاهِمًا بِجَمِيعِ أَجْزَاءِ الْمَوْضُوعِ لَهُ أَوَّلَ مَا يَفْهَمُ مِنْهُ الْمَعْنَى الْمَوْضُوعَ لَهُ اللَّفْظُ إِجْمَالًا، ثُمَّ يَنْتَقِلُ الْفَهْمُ إِلَى جُزْءِ ذَلِكَ الْمَعْنَى عَلَى حِدَةٍ إِنْ كَانَ لَهُ جُزْءٌ، ثُمَّ إِنْ كَانَ لِذَلِكَ الْجُزْءِ جُزْءٌ؛ يَنْتَقِلُ إِلَيْهِ عَلَى حِدَةٍ، وَهَلُمَّ جَرَّا، فَصَحَّ مَا ذَكَرْنَا مِنْ أَنَّ دَلَالَةَ لَفْظِ الْكُلِّ عَلَى الْجُزْءِ أَوْضَحُ مِنْ دَلَالَتِهِ عَلَى جُزْءِ الْجُزْءِ؛ لِتَأَخُّرِهِ عَنْ فَهْمِ الْجُزْءِ.

So, when a person hears a word and is knowledgeable of its designation and understands all the parts of what it is designated for, the first thing he understands from it is the meaning for which the word is designated, in summary. Then, the understanding transitions to a part of that meaning separately, if it has a part. Then, if that part has a part, it transitions to it separately, and so on. Thus, what we mentioned is correct: that the indication of the word for the whole regarding the part is clearer than its indication for the part of the part, due to its being delayed after the understanding of the part.

وَكَثِيرًا مَا إِلَخْ حَاصِلُهُ أَنَّا لَا نُسَلِّمُ أَنَّ فَهْمَ الْجُزْءِ لَازِمٌ أَنْ يَكُونَ سَابِقًا عَلَى فَهْمِ الْكُلِّ؛ إِذْ قَدْ يَخْطُرُ الْكُلُّ بِالْبَالِ، وَلَا يَخْطُرُ جُزْؤُهُ فِيهِ أَصْلًا، وَحِينَئِذٍ فَلَا يَكُونُ فَهْمُ الْجُزْءِ سَابِقًا عَلَى فَهْمِ الْكُلِّ، فَتَمَّ مَا ذَكَرَهُ.

And [regarding the phrase] 'and often, etc.': The essence of it is that we do not concede that the understanding of the part must necessarily precede the understanding of the whole; for the whole may occur to the mind, while its part does not occur to it at all. In that case, the understanding of the part is not prior to the understanding of the whole, and thus what he mentioned is complete.

Vocabulary · المفردات (19 verbs · 62 nouns)

• لَزِمَ — to be necessary
• أَدَّى — to express
• وَضَعَ — to place
• جَازَ — to be permissible
• كَانَ — to be
• قَالَ — to say
• عَلِمَ — to know
• حَرَقَ — to burn
• احْتَاجَ — to need
• فَهِمَ — to understand
• ذَكَرَ — to mention
• حَمَلَ — to carry
• صَرَّحَ — to declare
• سَمِعَ — to hear
• انْتَقَلَ — to move
• صَحَّ — to be correct
• سَلَّمَ — to concede
• خَطَرَ — to occur
• تَمَّ — to be completed
• دَلَالَة — indication
• لُزُوم — necessity
• بَعْض — part
• تَأْدِيَة — expression
• لَازِم — necessary thing
• لَفْظ — word
• مَوْضُوع — subject
• مَلْزُوم — necessitated thing
• وُضُوح — clarity
• خَفَاء — obscurity
• تَضَمُّن — inclusion
• مَعْنَى — meaning
• جُزْء — part
• شَيْء — thing
• جِسْم — body
• حَيَوَان — animal
• إِنْسَان — human
• جِدَار — wall
• تُرَاب — soil
• بَيْت — house
• أَمْر — matter
• عَكْس — opposite
• فَهْم — understanding
• كُلّ — whole
• مُرَاد — intended meaning
• انْتِقَال — transition
• ذِهْن — mind
• مُلَاحَظَة — observation
• حَرَارَة — heat
• نَار — fire
• شَمْس — sun
• حَرَكَة — movement
• شَدِيد — intense
• مُعَادِل — equivalent
• قَوْل — saying
• الْتِزَام — implication
• ظَاهِر — apparent
• اخْتِلَاف — difference
• مَرْتَبَة — rank
• جَوَاب — answer
• بَيَان — explanation
• وَاسِطَة — intermediary
• مَفْهُوم — concept
• حَاصِل — result
• سُؤَال — question
• اعْتِبَار — consideration
• حَال — state
• تَرْكِيب — composition
• تَحْلِيل — analysis
• وُجُود — existence
• جُزْئِيَّة — partiality
• قَوْم — people
• مُطَابَقَة — correspondence
• مَقْصُود — intended
• حِدَة — separation
• عَارِف — knower
• وَضْع — positioning
• فَاهِم — understander
• جَمِيع — all
• إِجْمَال — summary
• بَال — mind
• أَصْل — origin