Mukhtasar al-Ma'ani by al-Taftazani, Vol. 2 (مختصر المعاني) — Page 185

Line-by-line translation · المعاني

الْحَقِيقَةُ وَالْمَجَازُ كَأَنْ يَكُونَ وَجْهُ الشَّبَهِ شَامِلًا لِلطَّرَفَيْنِ وَالتَّشْبِيهُ وَافِيًا بِإِفَادَةِ مَا عُلِّقَ بِهِ مِنَ الْغَرَضِ وَنَحْوِ ذَلِكَ، وَأَنْ لَا يُشَمَّ رَائِحَتُهُ لَفْظًا أَيْ وَبِأَنْ لَا يُشَمَّ شَيْءٌ مِنَ التَّحْقِيقِيَّةِ وَالتَّمْثِيلِ رَائِحَةَ التَّشْبِيهِ مِنْ جِهَةِ اللَّفْظِ؛ لِأَنَّ ذَلِكَ يُبْطِلُ الْغَرَضَ مِنَ الِاسْتِعَارَةِ، أَعْنِي ادِّعَاءَ دُخُولِ الْمُشَبَّهِ فِي جِنْسِ الْمُشَبَّهِ بِهِ لِمَا فِي التَّشْبِيهِ مِنَ الدَّلَالَةِ عَلَى أَنَّ الْمُشَبَّهَ بِهِ أَقْوَى فِي وَجْهِ الشَّبَهِ، وَلِذَلِكَ وَلِأَنَّ شَرْطَ حُسْنِهِ أَنْ لَا يُشَمَّ رَائِحَةُ التَّشْبِيهِ لَفْظًا يُوصَى أَنْ يَكُونَ الشَّبَهُ بَيْنَ الطَّرَفَيْنِ جَلِيًّا بِنَفْسِهِ، أَوْ بِوَاسِطَةِ عُرْفٍ عَامٍّ، أَوْ اصْطِلَاحٍ خَاصٍّ؛ لِئَلَّا تَصِيرَ الِاسْتِعَارَةُ إِلْغَازًا أَيْ تَعْمِيَةً إِنْ رُوعِيَ شَرَائِطُ الْحُسْنِ وَلَمْ تُشَمَّ رَائِحَةُ التَّشْبِيهِ وَإِنْ لَمْ تُرَاعَ فَاتَ الْحُسْنُ، كَأَنْ يَكُونَ إِلَخْ

The literal and the metaphorical [require] that the aspect of resemblance be inclusive of both parties, that the simile be sufficient in conveying the purpose for which it was attached, and the like, and that no scent of it be detected in the wording; that is, that nothing of the investigative [metaphor] or the representational [metaphor] should have the scent of a simile detected from the perspective of the wording; because that invalidates the purpose of the metaphor, I mean the claim that the likened object enters into the genus of the object it is likened to, due to what the simile contains of evidence that the object likened to is stronger in the aspect of resemblance. For this reason, and because a condition of its excellence is that no scent of a simile be detected in the wording, it is recommended that the resemblance between the two parties be clear in itself, or by means of a general custom, or a specific convention, so that the metaphor does not become a riddle, that is, an obfuscation, if the conditions of excellence are observed and no scent of a simile is detected, whereas if they are not observed, the excellence is lost, as in 'to be', etc.

قَدْ يُقَالُ: إِنَّ هَذَا الْوَجْهَ مِنْ شُرُوطِ الصِّحَّةِ لَا مِنْ شُرُوطِ الْحُسْنِ؛ إِذْ لَا تَشْبِيهَ فَالْأَوْلَى إِسْقَاطُهَا، وَأَجَابَ الْبَعْضُ أَنَّ الْمُرَادَ بِكَوْنِ وَجْهِ الشَّبَهِ شَامِلًا لِلطَّرَفَيْنِ أَنْ يَكُونَ مُتَحَقِّقًا فِيهِمَا عَلَى أَنَّهُ مِنْ مَفْهُومِ كُلٍّ مِنْهُمَا أَوْ لَازِمٌ لَهُمَا، فَإِنْ وُجِدَ فِي أَحَدِهِمَا بِأَنْ كَانَ جُزْءًا مِنْ مَفْهُومِهِ دُونَ الْآخَرِ بِأَنْ كَانَ لَازِمًا لَهُ فَاتَ الْحُسْنُ، وَعَلَى هَذَا يَنْدَفِعُ الِاعْتِرَاضُ.

It may be said: This aspect is one of the conditions of validity, not one of the conditions of excellence, since there is no simile, so it would be better to omit it. Some have answered that what is meant by the aspect of resemblance being inclusive of both parties is that it must be realized in both of them, in that it is part of the concept of each of them or a necessary attribute of them; for if it is found in one of them by being a part of its concept, but not in the other by being a necessary attribute of it, the excellence is lost, and on this basis, the objection is repelled.

وَافِيًا أَيْ يَكُونُ تَشْبِيهُهُ مُوفِيًا بِالْغَرَضِ الَّذِي قُصِدَ إِفَادَتُهُ بِهِ كَبَيَانِ إِمْكَانِ الْمُشَبَّهِ أَوْ تَشْوِيهِهِ أَوْ تَزْيِينِهِ، وَغَيْرِ ذَلِكَ مِمَّا مَرَّ فِي بَيَانِ الْغَرَضِ مِنَ التَّشْبِيهِ، فَإِذَا كَانَ الْغَرَضُ تَزْيِينَ وَجْهٍ أَسْوَدَ فَيُشَبَّهُ بِمُقْلَةِ الظَّبْيِ، ثُمَّ يُسْتَعَارُ لَهُ لَفْظُ الْمُقْلَةِ، فَهَذَا وَافٍ بِالْغَرَضِ وَلَوْ شُبِّهَ لِهَذَا الْغَرَضِ بِالْغُرَابِ وَاسْتُعِيرَ لَفْظُ الْغُرَابِ لَهُ فَاتَ الْحُسْنُ.

'Sufficient', meaning that its simile is fulfilling the purpose intended to be conveyed by it, such as clarifying the possibility of the likened object, or its uglification, or its beautification, and other things that have passed in the explanation of the purpose of the simile. So if the purpose is to beautify a black face, it is likened to the eye of a gazelle, then the word 'eye' is borrowed for it; this is sufficient for the purpose, whereas if it were likened for this purpose to a crow and the word 'crow' were borrowed for it, the excellence would be lost.

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Vocabulary · المفردات (29 verbs · 52 nouns)

• عَلَّقَ — to relate/connect
• شَمَّ — to perceive/detect
• أَبْطَلَ — to invalidate
• حَقِيقَة — truth
• مَجَاز — metaphor
• وَجْه — face