Majmu' al-FatawaIbn Taimiya

the language, even though authentic hadiths make clear that khamr is a name for every intoxicating drink.

At other times, a word has several meanings, is indeterminate, or admits both a literal and a figurative interpretation. The scholar adopts whichever meaning seems more likely to him, although the other is intended. Thus, some Companions initially understood the white thread and the black thread to mean actual cords. Others understood His words:

“Wipe your faces and hands”

to include the arms up to the armpits.

At other times, the way the text conveys its meaning is subtle. Statements can convey meaning in a great many ways, and people differ in their ability to perceive these and understand the various aspects of speech, according to the gifts and endowments bestowed by the True One—glorified is He. A person may understand a general indication without realizing that a particular meaning falls within its scope. He may also recognize this at one time, only to forget it later. This is an exceedingly vast subject, which none but Allah fully encompasses. A person may also err by understanding words in a sense that cannot be borne by the Arabic language with which the Messenger (may Allah bless him and grant him peace) was sent.

The seventh reason:

The scholar believes that the hadith does not indicate the ruling. The difference between this reason and the preceding one is that, in the former case, he did not recognize how the hadith indicated the ruling, whereas in the latter he has recognized

اللُّغَةِ وَإِنْ كَانَ قَدْ جَاءَ مِنْ الْأَحَادِيثِ أَحَادِيثُ صَحِيحَةٌ تُبَيِّنُ أَنَّ الْخَمْرَ اسْمٌ لِكُلِّ شَرَابٍ مُسْكِرٍ. وَتَارَةً لِكَوْنِ اللَّفْظِ مُشْتَرِكًا أَوْ مُجْمَلًا؛ أَوْ مُتَرَدِّدًا بَيْنَ حَقِيقَةٍ وَمَجَازٍ؛ فَيَحْمِلُهُ عَلَى الْأَقْرَبِ عِنْدَهُ وَإِنْ كَانَ الْمُرَادُ هُوَ الْآخَرَ كَمَا حَمَلَ جَمَاعَةٌ مِنْ الصَّحَابَةِ فِي أَوَّلِ الْأَمْرِ الْخَيْطَ الْأَبْيَضَ وَالْخَيْطَ الْأَسْوَدَ عَلَى الْحَبْلِ وَكَمَا حَمَلَ آخَرُونَ قَوْلَهُ: {فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ} عَلَى الْيَدِ إلَى الْإِبِطِ. وَتَارَةً لِكَوْنِ الدَّلَالَةِ مِنْ النَّصِّ خَفِيَّةً؛ فَإِنَّ جِهَاتِ دَلَالَاتِ الْأَقْوَالِ مُتَّسِعَةٌ جِدًّا يَتَفَاوَتُ النَّاسُ فِي إدْرَاكِهَا وَفَهْمِ وُجُوهِ الْكَلَامِ بِحَسَبِ مِنَحِ الْحَقِّ سُبْحَانَهُ وَمَوَاهِبِهِ ثُمَّ قَدْ يَعْرِفُهَا الرَّجُلُ مِنْ حَيْثُ الْعُمُومُ وَلَا يَتَفَطَّنُ لِكَوْنِ هَذَا الْمَعْنَى دَاخِلًا فِي ذَلِكَ الْعَامِّ ثُمَّ قَدْ يَتَفَطَّنُ لَهُ تَارَةً ثُمَّ يَنْسَاهُ بَعْدَ ذَلِكَ. وَهَذَا بَابٌ وَاسِعٌ جِدًّا لَا يُحِيطُ بِهِ إلَّا اللَّهُ وَقَدْ يَغْلَطُ الرَّجُلُ فَيَفْهَمُ مِنْ الْكَلَامِ مَا لَا تَحْتَمِلُهُ اللُّغَةُ الْعَرَبِيَّةُ الَّتِي بُعِثَ الرَّسُولُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِهَا. السَّبَبُ السَّابِعُ: اعْتِقَادُهُ أَنْ لَا دَلَالَةَ فِي الْحَدِيثِ. وَالْفَرْقُ بَيْنَ هَذَا وَبَيْنَ الَّذِي قَبْلَهُ أَنَّ الْأَوَّلَ لَمْ يَعْرِفْ جِهَةَ الدَّلَالَةِ وَالثَّانِي عَرَفَ

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