Mukhtasar al-Ma'ani by al-Taftazani, Vol. 2 (مختصر المعاني) — Page 6

Arabic text · النص

Line-by-line translation · المعاني

الْفَنُّ الثَّانِي: الدَّلَالَةُ.

The second art: Indication (dalalah).

وَذَلِكَ لِأَنَّ الدَّلَالَةَ هِيَ كَوْنُ الشَّيْءِ بِحَيْثُ يَلْزَمُ مِنَ الْعِلْمِ بِهِ الْعِلْمُ بِشَيْءٍ آخَرَ، وَالْأَوَّلُ: بَيَانُ ذَلِكَ بِحَالَةٍ وَالْبَاءُ لِلْمُلَابَسَةِ.

This is because indication is the state of a thing such that knowledge of it necessitates knowledge of something else, and the first [part] is an explanation of that with a state, and the 'ba' is for accompaniment.

الشَّيْءُ الْأَوَّلُ هُوَ الدَّالُّ وَالثَّانِي: الْمَدْلُولُ، ثُمَّ الدَّالُّ إِنْ كَانَ لَفْظًا فَالْدَّلَالَةُ لَفْظِيَّةٌ، وَإِلَّا فَغَيْرُ لَفْظِيَّةٍ كَدَلَالَةِ الْخُطُوطِ وَالْعُقُودِ وَالنُّصُبِ وَالْإِشَارَاتِ.

The first thing is the indicator (dal), and the second is the indicated (madlul); then, if the indicator is a word, the indication is verbal (lafziyyah), and otherwise it is non-verbal, like the indication of lines, knots, monuments, and gestures.

ثُمَّ الدَّلَالَةُ اللَّفْظِيَّةُ إِمَّا أَنْ يَكُونَ لِلْوَضْعِ مَدْخَلٌ فِيهَا أَوْ لَا، فَالْأُولَى هِيَ الْمَقْصُودَةُ بِالنَّظَرِ هَهُنَا وَهِيَ كَوْنُ اللَّفْظِ بِحَيْثُ يُفْهَمُ مِنْهُ الْمَعْنَى عِنْدَ الْإِطْلَاقِ بِالنِّسْبَةِ إِلَى الْعَالِمِ بِوَضْعِهِ، وَهَذِهِ الدَّلَالَةُ إِمَّا عَلَى تَمَامِ مَا وُضِعَ اللَّفْظُ لَهُ كَدَلَالَةِ الْإِنْسَانِ عَلَى الْحَيَوَانِ النَّاطِقِ أَوْ عَلَى جُزْئِهِ كَدَلَالَةِ الْإِنْسَانِ عَلَى الْحَيَوَانِ أَوِ النَّاطِقِ أَوْ عَلَى خَارِجٍ عَنْهُ كَدَلَالَةِ الْإِنْسَانِ عَلَى الضَّاحِكِ، وَتُسَمَّى الْأُولَى عَنْ تَمَامِ مَا وُضِعَ لَهُ أَيْ الدَّلَالَةُ عَلَى تَمَامِ مَا وُضِعَ لَهُ وَضْعِيَّةٌ؛ لِأَنَّ الْوَاضِعَ إِنَّمَا وَضَعَ اللَّفْظَ لِتَمَامِ الْمَعْنَى، لَا لِجُزْئِهِ وَلَا لِلَازِمِهِ.

Then, verbal indication either has convention (wad') as a factor in it or not; the former is what is intended for consideration here, and it is the state of a word such that the meaning is understood from it upon utterance in relation to one who knows its convention. This indication is either of the entirety of what the word was coined for, like the indication of 'human' for 'rational animal', or of its part, like the indication of 'human' for 'animal' or 'rational', or of something external to it, like the indication of 'human' for 'laughing'. The first, regarding the entirety of what it was coined for—that is, the indication of the entirety of what it was coined for—is called conventional (wad'iyyah), because the coiner only coined the word for the entirety of the meaning, not for its part nor for its concomitant.

وَتُسَمَّى كُلٌّ مِنَ الْأَخِيرَتَيْنِ أَيْ الدَّلَالَةُ عَلَى الْجُزْءِ وَالْخَارِجِ عَقْلِيَّةً؛ لِأَنَّ دَلَالَةَ اللَّفْظِ عَلَى الْجُزْءِ وَالْخَارِجِ مِنَ الْعِلْمِ بِهِ.

Each of the latter two—that is, the indication of the part and the external—is called rational (aqliyyah), because the indication of the word for the part and the external is [derived] from knowledge of it.

الْمُرَادُ بِالْعِلْمِ مُطْلَقُ الْإِدْرَاكِ تَصَوُّرِيًّا كَانَ الْإِدْرَاكُ أَوْ تَصْدِيقِيًّا، يَقِينِيًّا كَانَ أَوْ غَيْرَ يَقِينِيٍّ، وَلَيْسَ الْمُرَادُ بِاللُّزُومِ اللُّزُومَ بِالْمَعْنَى الْأَخَصِّ بَلِ اللُّزُومُ فِي الْجُمْلَةِ؛ لِأَنَّ الْعِلْمَ هُنَا أَعَمُّ مِنَ الْبَدِيهِيِّ وَالنَّظَرِيِّ، جَلِيًّا كَانَ النَّظَرِيُّ أَوْ خَفِيًّا كَمَا أَنَّهُ أَعَمُّ مِنَ التَّصَوُّرِيِّ وَالتَّصْدِيقِيِّ فَتَأَمَّلْ.

What is meant by 'knowledge' is absolute perception, whether the perception is conceptual or assertive, certain or uncertain. What is meant by 'necessitation' is not necessitation in the most specific sense, but rather necessitation in general, because knowledge here is more general than the self-evident and the theoretical—whether the theoretical is manifest or hidden—just as it is more general than the conceptual and the assertive; so reflect upon this.

لَفْظِيَّةٌ: وَهِيَ عَقْلِيَّةٌ وَطَبْعِيَّةٌ وَوَضْعِيَّةٌ.

Verbal: It is rational, natural, and conventional.

فَغَيْرُ لَفْظِيَّةٍ وَهِيَ أَيْضًا عَقْلِيَّةٌ وَطَبْعِيَّةٌ وَوَضْعِيَّةٌ لِلْوَضْعِ مَدْخَلٌ فِيهَا وَهِيَ لَفْظِيَّةٌ وَضْعِيَّةٌ بِأَنْ كَانَ سَبَبًا تَامًّا فِيهَا، كَمَا فِي الْمُطَابَقَةِ أَوْ جُزْءَ سَبَبٍ كَمَا فِي التَّضَمُّنِيَّةِ وَالِالْتِزَامِيَّةِ أَوْ لَا بِأَنْ كَانَتْ بِاقْتِضَاءِ الْعَقْلِ، وَهِيَ اللَّفْظِيَّةُ الْعَقْلِيَّةُ أَوْ بِاقْتِضَاءِ الطَّبْعِ، وَهِيَ اللَّفْظِيَّةُ الطَّبْعِيَّةُ كَدَلَالَةِ اللَّفْظِ عَلَى وُجُودِ لَافِظِهِ، وَدَلَالَةِ "أُحْ" عَلَى الْوَجَعِ.

As for non-verbal, it is also rational, natural, and conventional. [Regarding] convention having a factor in it: it is verbal conventional [indication] if it is a complete cause for it, as in correspondence (mutabaqah), or a partial cause, as in inclusion (tadammuniyyah) and concomitance (iltizamiyyah). Or [it is] not [conventional] if it is by the requirement of reason, which is the verbal rational [indication], or by the requirement of nature, which is the verbal natural [indication], like the indication of a word for the existence of its speaker, and the indication of 'uh' for pain.

الْمَقْصُودَةُ بِالنَّظَرِ: أَيْ مِنْ حَيْثُ تَقْسِيمُهَا إِلَى مُطَابَقِيَّةٍ وَتَضَمُّنِيَّةٍ وَالْتِزَامِيَّةٍ كَمَا يَأْتِي، وَهَذَا لَا يُنَافِي أَنَّ الْمَقْصُودَ بِالذَّاتِ فِي هَذَا الْفَنِّ هُوَ الدَّلَالَةُ الْعَقْلِيَّةُ لَا الْوَضْعِيَّةُ؛ لِأَنَّ إِيرَادَ الْمَعْنَى الْوَاحِدِ بِطُرُقٍ مُخْتَلِفَةٍ لَا يَتَأَتَّى بِالْوَضْعِيَّةِ كَمَا يَأْتِي فِي قَوْلِ الْمُصَنِّفِ.

Intended for consideration: that is, from the perspective of dividing it into correspondence, inclusion, and concomitance, as will come. This does not contradict that what is intended essentially in this art is rational indication, not conventional, because presenting the single meaning in different ways is not possible with conventional [indication], as will come in the author's statement.

كَوْنُ اللَّفْظِ: جِنْسٌ فِي التَّعْرِيفِ خَرَجَ عَنْهُ الدَّلَالَةُ الْغَيْرُ اللَّفْظِيَّةُ بِأَقْسَامِهَا الثَّلَاثَةِ.

The state of a word: a genus in the definition, from which non-verbal indication with its three divisions is excluded.

الْعَالِمُ بِوَضْعِهِ: خَرَجَ بِهَذَا الْقَيْدِ الدَّلَالَةُ اللَّفْظِيَّةُ الْعَقْلِيَّةُ، وَكَذَا اللَّفْظِيَّةُ الطَّبْعِيَّةُ فَإِنَّهُمَا يَحْصُلَانِ لِلْعَالِمِ بِالْوَضْعِ وَلِغَيْرِهِ؛ لِعَدَمِ تَوَقُّفِهِمَا عَلَى الْعِلْمِ بِوَضْعِهِ.

One who knows its convention: by this restriction, verbal rational indication is excluded, as is verbal natural [indication], for both occur to one who knows the convention and to one who does not, because they do not depend on knowledge of its convention.

هَذِهِ الدَّلَالَةُ اللَّفْظِيَّةُ الَّتِي لِلْوَضْعِ مَدْخَلٌ فِيهَا عَلَى تَمَامِ إِلَخْ: أَيْ عَلَى مَجْمُوعِ مَا وُضِعَ لَهُ، وَالْمُرَادُ بِالْمَجْمُوعِ مَا قَابَلَ الْجُزْءَ، فَدَخَلَ فِي ذَلِكَ الْمَعْنَى الْبَسِيطُ وَالْمُرَكَّبُ.

This verbal indication in which convention has a factor, [regarding] the entirety, etc.: that is, [the indication] of the totality of what it was coined for. What is meant by 'totality' is that which is the opposite of the part, so the simple and the compound meaning are included in that.

Vocabulary · المفردات (15 verbs · 63 nouns)

• لَزِمَ — to be necessary
• دَلَّ — to indicate
• كَانَ — to be
• فَهِمَ — to understand
• وَضَعَ — to place
• سَمَّى — to name
• تَأَمَّلَ — to contemplate
• حَصَلَ — to occur
• تَوَقَّفَ — to depend
• قَابَلَ — to correspond
• دَخَلَ — to enter
• أَتَى — to come
• خَرَجَ — to exit
• تَأَتَّى — to be possible
• نَافَى — to contradict
• فَنٌّ — art
• دَلَالَةٌ — indication
• شَيْءٌ — thing
• عِلْمٌ — knowledge
• بَيَانٌ — explanation
• حَالَةٌ — state
• بَاءٌ — the letter ba
• مُلَابَسَةٌ — connection
• دَالٌّ — indicator
• مَدْلُولٌ — indicated object
• لَفْظٌ — utterance
• خَطٌّ — line
• عَقْدٌ — contract
• نُصْبٌ — monument
• إِشَارَةٌ — sign
• وَضْعٌ — convention
• مَدْخَلٌ — entry
• مَقْصُودٌ — intended
• نَظَرٌ — consideration
• مَعْنًى — meaning
• إِطْلَاقٌ — application
• عَالِمٌ — knower
• إِنْسَانٌ — human
• حَيَوَانٌ — animal
• نَاطِقٌ — speaker
• جُزْءٌ — part
• خَارِجٌ — external
• ضَاحِكٌ — laugher
• وَضْعِيٌّ — conventional
• وَاضِعٌ — founder
• لَازِمٌ — necessary consequence
• عَقْلِيٌّ — rational
• إِدْرَاكٌ — perception
• تَصَوُّرِيٌّ — conceptual
• تَصْدِيقِيٌّ — assertive
• يَقِينِيٌّ — certain
• لُزُومٌ — necessity
• جُمْلَةٌ — totality
• بَدِيهِيٌّ — intuitive
• نَظَرِيٌّ — theoretical
• جَلِيٌّ — evident
• خَفِيٌّ — hidden
• طَبْعِيٌّ — natural
• سَبَبٌ — cause
• مُطَابَقَةٌ — correspondence
• تَضَمُّنِيٌّ — implicational
• الْتِزَامِيٌّ — consequential
• عَقْلٌ — intellect
• طَبْعٌ — nature
• وُجُودٌ — existence
• لَافِظٌ — speaker
• وَجَعٌ — pain
• تَقْسِيمٌ — division
• ذَاتٌ — essence
• إِيرَادٌ — presentation
• طَرِيقٌ — method
• مُصَنِّفٌ — author
• جِنْسٌ — genus
• تَعْرِيفٌ — definition
• قَيْدٌ — restriction
• مَجْمُوعٌ — aggregate
• بَسِيطٌ — simple
• مُرَكَّبٌ — compound