Bayān Talbīs al-JahmiyyaIbn Taimiya

He may be answered as follows: When does this equality or preference arise? It must be either in the assignment of meanings or in usage. As for its being in the assignment of meanings, even if that were true, nothing would accompany it, for what matters is the expression’s indication of a meaning. This occurs only through its use to convey that meaning, not merely through some prior assignment. How, then, can this hold when no evidence has established the supposition of an assignment distinct from usage?

Moreover, the assignment of the expression to each of the two meanings must be either without qualification or with qualification. The former is impossible unless there are two assigners. In that case, if the speaker is known to speak only according to his own assignment, which constitutes his language and customary usage, the expression admits only that meaning. If, however, he speaks according to one assignment at one time and the other at another, this falls under the second category: the expression is assigned to one of the meanings only with a qualification specifying it. With that qualification, it does not indicate any other meaning. Thus, there remains no situation in which an expression in use

فيقال له هذا التساوي والترجيح متى يكون إما أن يكون في الوضع وإما أن يكون في الاستعمال فأما كونه في الوضع فلو كان حقًّا لم يقترن به شيء إذ المقصود دلالة اللفظ على المعنى وهذا إنما يكون باستعماله فيه لا بمجرد وضع متقدم فكيف وتقدير وضع غير الاستعمال مما لم يقم عليه دليل وأيضاً فالوضع لكل منهما إما أن يكون مع التجريد وإما أن يكون مع التقييد والأول ممتنع إلا من واضعين وحينئذ فالمخاطب إن كان قد عرف منه أنه لا يتكلم إلا بوضعه الذي هو لغته وعادته فإنه لا يحتمل إلا ذلك المعنى وإن كان يتكلم بهذا تارة وبهذا تارة صار من القسم الثاني وهو أنه لا يكون موضعاً لأحدهم إلا مع التقييد المعين له ومع التقييد لا يدل على غيره فلم يبق للفظ المستعمل حال

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