Mukhtasar al-Ma'ani by al-Taftazani, Vol. 2 (مختصر المعاني) — Page 16

Arabic text · النص

Line-by-line translation · المعاني

الْفَنُّ الثَّانِي

The Second Art.

تَعْرِيفُ الْمَجَازِ وَالْكِنَايَةِ

Defining Metaphor and Metonymy.

وَالْجُزْءُ مُقَدَّمٌ عَلَى الْكُلِّ طَبْعًا فَيُقَدَّمُ بَحْثُ الْمَجَازِ عَلَى بَحْثِ الْكِنَايَةِ وَضْعًا، وَإِنَّمَا قَالَ: "كَجُزْءِ مَعْنَاهَا"؛ لِظُهُورِ أَنَّهُ لَيْسَ جُزْءَ مَعْنَاهَا حَقِيقَةً؛ فَإِنَّ مَعْنَى الْكِنَايَةِ لَيْسَ هُوَ مَجْمُوعَ عَلَى الْجَزْمِ اللَّازِمِ وَالْمَلْزُومِ، بَلْ هُوَ اللَّازِمُ مَعَ جَوَازِ إِرَادَةِ الْمَلْزُومِ.

The part is naturally prior to the whole, so the discussion of metaphor is placed before the discussion of metonymy in terms of arrangement. He only said 'like a part of its meaning' because it is evident that it is not actually a part of its meaning; for the meaning of metonymy is not the combination of the implied and the implicative [meaning] definitively, but rather it is the implied [meaning] along with the possibility of intending the implicative [meaning].

ثُمَّ مِنْهُ أَيْ مِنَ الْمَجَازِ مَا يَبْتَنِي عَلَى التَّشْبِيهِ وَهُوَ الِاسْتِعَارَةُ الَّتِي كَانَ أَصْلُهَا التَّشْبِيهُ فَتَعَيَّنَ التَّعَرُّضُ لَهُ أَيْ لِلتَّشْبِيهِ أَيْضًا قَبْلَ التَّعَرُّضِ لِلْمَجَازِ الَّذِي أَحَدُ أَقْسَامِهِ الِاسْتِعَارَةُ الْمَبْنِيَّةُ عَلَى التَّشْبِيهِ، وَلَمَّا كَانَ فِي التَّشْبِيهِ مَبَاحِثُ كَثِيرَةٌ وَفَوَائِدُ جَمَّةٌ لَمْ يُجْعَلْ مُقَدِّمَةً لِبَحْثِ الِاسْتِعَارَةِ، بَلْ جُعِلَ مَقْصِدًا كَثِيرَةٌ بِرَأْسِهِ فَانْحَصَرَ الْمَقْصُودُ مِنْ عِلْمِ الْبَيَانِ فِي الثَّلَاثَةِ: التَّشْبِيهِ وَالْمَجَازِ وَالْكِنَايَةِ.

Then, from it—that is, from metaphor—is that which is built upon simile, which is the metaphor (isti'arah) whose origin was simile. Thus, it became necessary to address it—that is, simile—also before addressing metaphor, one of whose divisions is the metaphor built upon simile. And since there are many discussions and immense benefits in simile, it was not made a preface to the discussion of metaphor, but rather it was made a primary objective in itself. Thus, the objective of the science of rhetoric (bayan) is restricted to three: simile, metaphor, and metonymy.

طَبْعًا أَيْ يَحْتَاجُ إِلَيْهِ الْكُلُّ فِي الْوُجُودِ مَعَ أَنَّهُ لَيْسَ بِعِلَّةٍ تَامَّةٍ لِلْكُلِّ.

Naturally: meaning the whole needs it for existence, even though it is not a complete cause for the whole.

[التَّجْرِيدُ: ٣٠٣] فَيُقَدَّمُ: أَيْ فَالْمُنَاسِبُ أَنْ يُقَدَّمَ بَحْثُ الْمَجَازِ عَلَى بَحْثِ الْكِنَايَةِ وَضْعًا؛ لِأَجْلِ مُحَاكَاةِ وَمُوَافَقَةِ الْوَضْعِ لِلطَّبْعِ.

[Al-Tajrid: 303] So it is placed: meaning it is appropriate that the discussion of metaphor be placed before the discussion of metonymy in terms of arrangement, for the sake of imitating and aligning the arrangement with the natural order.

[الدُّسُوقِيُّ: ٢٨٨/٣] كَجُزْءِ مَعْنَاهَا: أَيْ وَلَمْ يَقُلْ: لِأَنَّ مَعْنَاهُ مَعْنَاهَا مَا.

[Al-Dasuqi: 288/3] Like a part of its meaning: meaning he did not say 'because its meaning is its meaning'.

(الدُّسُوقِيُّ) بَلْ هُوَ اللَّازِمُ إِلَخْ: أَيْ فَالْمَجْزُومُ بِهِ فِيهَا إِنَّمَا هُوَ إِرَادَةُ اللَّازِمِ، وَأَمَّا جُزْءُ الْمَلْزُومِ فَيَجُوزُ أَنْ يُرَادَ وَأَنْ لَا يُرَادَ قَطْعًا.

(Al-Dasuqi) Rather it is the implied, etc.: meaning that what is definitively intended in it is only the implied [meaning], whereas the implicative part may or may not be intended, definitively.

(الدُّسُوقِيُّ) جَوَازُ إِلَخْ فَنَزَّلَ الْجَوَازَ بِمَنْزِلَةِ الْوُقُوعِ، فَصَارَ كَالْجُزْءِ.

(Al-Dasuqi) Possibility, etc.: he treated the possibility as equivalent to occurrence, so it became like a part.

عَلَى التَّشْبِيهِ وَمِنْهُ مَا لَا يَبْتَنِي وَهُوَ الْمَجَازُ الْمُرْسَلُ.

Upon simile, and from it is that which is not built [upon it], which is the loose metaphor (al-majaz al-mursal).

(الدُّسُوقِيُّ) الَّتِي كَانَ أَصْلُهَا فَذُكِرَ الْمُشَبَّهُ بِهِ وَأُرِيدَ بِهِ الْمُشَبَّهُ، فَصَارَ اسْتِعَارَةً (التَّجْرِيدُ لِلتَّشْبِيهِ أَيْ مِثْلَ التَّعَرُّضِ لِلْمَجَازِ وَالْكِنَايَةِ قَبْلَ التَّعَرُّضِ لِلْمَجَازِ إِلَخْ: يَعْنِي أَنَّ تَقْدِيمَ التَّشْبِيهِ عَلَى جَمِيعِ أَقْسَامِ الْمَجَازِ لِتَوَقُّفِ بَعْضِهَا عَلَى التَّشْبِيهِ وَلَمْ يُقَدَّمْ عَلَى ذَلِكَ الْبَعْضِ فَقَطْ دُونَ الْبَعْضِ الْآخَرِ الَّذِي هُوَ الْمَجَازُ الْمُرْسَلُ؛ لِأَنَّ اتِّصَالَ الْمَجَازِ الْمُرْسَلِ بِالِاسْتِعَارَةِ جَعَلَهُمَا بَابًا وَاحِدًا وَوَجْهُ تَقْدِيمِ التَّشْبِيهِ عَلَى الْكِنَايَةِ: أَنَّ الْمَجَازَ مُقَدَّمٌ عَلَيْهَا [التَّجْرِيدُ:

(Al-Dasuqi) Which had as its origin: so the object of comparison was mentioned and the subject of comparison was intended by it, thus it became a metaphor (isti'arah). (Al-Tajrid) For simile: meaning like addressing metaphor and metonymy before addressing metaphor, etc.: he means that placing simile before all divisions of metaphor is because some of them depend on simile, and it was not placed before that part only, to the exclusion of the other part, which is the loose metaphor; because the connection of the loose metaphor to the metaphor (isti'arah) made them one chapter. The reason for placing simile before metonymy is that metaphor is placed before it.

وَلَمَّا كَانَ إِلَخْ: هَذَا جَوَابٌ عَمَّا يُقَالُ: إِنَّ قَضِيَّةَ كَوْنِ التَّشْبِيهِ يُبْنَى عَلَيْهِ أَحَدُ أَقْسَامِ الْمَجَازِ أَنْ لَا يَكُونَ مِنْ مَقَاصِدِ الْفَنِّ بَلْ مِنْ وَسَائِلِهِ فَكَيْفَ عُدَّ بَابًا مِنَ الْفَنِّ وَلَمْ يُجْعَلْ مُقَدِّمَةً لِلْمَجَازِ.

And since, etc.: this is an answer to what is said: that the implication of simile being something upon which one of the divisions of metaphor is built is that it should not be one of the objectives of the art, but rather one of its means; so how was it counted as a chapter of the art and not made a preface to metaphor?

[الدُّسُوقِيُّ: ٢٩٠/٣] لَمْ يُجْعَلْ مُقَدِّمَةً إِلَخْ يَعْنِي فَجَعَلَهُ بَابًا تَشْبِيهًا لَهُ بِالْقَصْدِ مِنْ حَيْثُ كَثْرَةُ الْأَبْحَاثِ، وَإِنْ كَانَ هُوَ مُقَدِّمَةً فِي الْمَعْنَى، وَيُمْكِنُ أَنْ يُقَالَ: إِنَّهُ بَابٌ مُسْتَقِلٌّ لِذَاتِهِ؛ لِأَنَّ الِاخْتِلَافَ فِي وُضُوحِ الدَّلَالَةِ وَخَفَائِهَا مَوْجُودٌ فِيهِ كَمَا تَقَدَّمَ، فَهُوَ مِنْ هَذَا الْفَنِّ قَصْدًا وَإِنْ تَوَقَّفَ عَلَيْهِ بَعْضُ أَبْوَابِهِ؛ لِأَنَّ تَوَقُّفَ بَعْضِ الْأَبْوَابِ عَلَى بَعْضٍ لَا يُوجِبُ كَوْنَ الْمُتَوَقَّفِ عَلَيْهِ مُقَدِّمَةً لِلْفَنِّ.

[Al-Dasuqi: 290/3] It was not made a preface, etc.: he means he made it a chapter, likening it to an objective in terms of the abundance of discussions, even if it is a preface in meaning. It is possible to say: it is an independent chapter in itself; because the difference in the clarity and obscurity of the indication exists within it as previously mentioned, so it is of this art by objective, even if some of its chapters depend on it; because the dependence of some chapters on others does not necessitate that the thing depended upon be a preface to the art.

(الدُّسُوقِيُّ) فِي الثَّلَاثَةِ أَوْرَدَ عَلَى الْحَصْرِ فِيهَا الِاسْتِعَارَةَ بِالْكِنَايَةِ عَلَى مَذْهَبِ الْمُصَنِّفِ؛ فَإِنَّهَا لَا تَدْخُلُ فِي الْمُرَادِ بِالتَّشْبِيهِ هُنَا وَلَيْسَتْ مَجَازًا وَلَا كِنَايَةً (الدُّسُوقِيُّ)

(Al-Dasuqi) In the three: he raised an objection against the restriction to them regarding the metaphor of metonymy (isti'arah bi-al-kinayah) according to the author's school of thought; for it does not enter into what is intended by simile here, and it is neither a metaphor nor a metonymy.

Vocabulary · المفردات (7 verbs · 33 nouns)

• قَدَّمَ — to prioritize
• قَالَ — to say
• بَنَى — to build
• تَعَيَّنَ — to be determined
• كَانَ — to be
• جَعَلَ — to make
• انْحَصَرَ — to be limited
• فَنٌّ — art
• ثَانٍ — second
• تَعْرِيفٌ — definition
• مَجَازٌ — metaphor
• كِنَايَةٌ — metonymy
• جُزْءٌ — part
• كُلٌّ — whole
• طَبْعٌ — nature
• بَحْثٌ — research
• وَضْعٌ — convention
• ظُهُورٌ — appearance
• حَقِيقَةٌ — reality
• مَعْنًى — meaning
• مَجْمُوعٌ — sum
• لَازِمٌ — concomitant
• مَلْزُومٌ — implicated
• جَوَازٌ — possibility
• إِرَادَةٌ — intention
• تَشْبِيهٌ — simile
• اسْتِعَارَةٌ — metaphor
• أَصْلٌ — origin
• تَعَرُّضٌ — exposition
• قِسْمٌ — division
• مَبْحَثٌ — topic
• كَثِيرٌ — many
• فَائِدَةٌ — benefit
• جَمٌّ — abundant
• مُقَدِّمَةٌ — introduction
• مَقْصِدٌ — purpose
• رَأْسٌ — head
• عِلْمٌ — science
• بَيَانٌ — rhetoric
• ثَلَاثَةٌ — three