Majmu' al-FatawaIbn Taimiya

off than those who call some of the finest, most beautiful, and most fully expressive speech figurative, treating it as derivative rather than foundational in language, as a later assignment of meaning that altered an earlier one, and as dependent on other usage rather than something other usage follows.

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Those who deny figurative usage have advanced a weak argument, saying:

“Furthermore, there is no situation that cannot be expressed by a literal expression specific to it. Using a figurative expression instead, when it requires a contextual indicator and serves no need, is far removed from the practice of wise and eloquent people in establishing linguistic conventions.”

He answered this by saying:

“The answer to the second argument is that using a figurative expression rather than a literal one may offer the advantage of being easier on the tongue; fitting the cadence of speech, in wording and prose; achieving correspondence, similarity of sound, or rhymed prose; conveying magnification; or departing from the literal expression for emphasis—among other purposes sought through speech.”

The response is:

This argument is weak. Whoever advances it must concede the division of speech into literal and figurative usage, but then insists that literal rather than figurative expressions must be used. This contradicts his statement, “There is no figurative usage in language.” Rather, the instances they have called

حَالًا مِمَّنْ سَمَّى مَا هُوَ مِنْ خِيَارِ الْكَلَامِ وَأَحْسَنِهِ وَأَتَمِّهِ بَيَانًا: مَجَازًا وَجَعَلَهُ فَرْعًا فِي اللُّغَةِ لَا أَصْلًا؛ وَوَضْعًا حَادِثًا غَيَّرَ بِهِ الْوَضْعَ الْمُتَقَدِّمَ؛ وَجَعَلَهُ تَابِعًا لِغَيْرِهِ لَا مَتْبُوعًا. فَصْلٌ: وَقَدْ ذَكَرَ نُفَاةِ الْمَجَازِ حُجَّةً ضَعِيفَةً وَهِيَ قَوْلُهُمْ: وَأَيْضًا مَا مِنْ صُورَةٍ مِنْ الصُّوَرِ إلَّا وَيُمْكِنُ أَنْ يُعَبَّرَ عَنْهَا بِاللَّفْظِ الْحَقِيقِيِّ الْخَاصِّ بِهَا فَاسْتِعْمَالُ اللَّفْظِ الْمَجَازِيِّ فِيهَا مَعَ افْتِقَارِهِ إلَى الْقَرِينَةِ مِنْ غَيْرِ حَاجَةٍ بَعِيدٌ عَنْ أَهْلِ الْحِكْمَةِ وَالْبَلَاغَةِ فِي وَضْعِهِمْ. وَقَدْ أَجَابَ عَنْ هَذَا بِقَوْلِهِ: وَجَوَابُ الثَّانِي: أَنَّ الْفَائِدَةَ فِي اسْتِعْمَالِ اللَّفْظِ الْمَجَازِيِّ دُونَ الْحَقِيقَةِ قَدْ يَكُونُ لِاخْتِصَاصِهِ بِالْخِفَّةِ عَلَى اللِّسَانِ؛ أَوْ لِمُسَاغَتِهِ فِي وَزْنِ الْكَلَامِ لَفْظًا وَنَثْرًا وَالْمُطَابَقَةِ؛ وَالْمُجَانَسَةِ؛ وَالسَّجْعِ وَقَصْدِ التَّعْظِيمِ وَالْعُدُولِ عَنْ الْحَقِيقِيِّ لِلتَّحْقِيقِ إلَى غَيْرِ ذَلِكَ مِنْ الْمَقَاصِدِ الْمَطْلُوبَةِ مِنْ الْكَلَامِ. فَيُقَالُ: هَذِهِ الْحُجَّةُ ضَعِيفَةٌ وَالْمُحْتَجُّ بِهَا يَلْزَمُهُ أَنْ يُسَلِّمَ لَهَا انْقِسَامَ الْكَلَامِ إلَى حَقِيقَةٍ وَمَجَازٍ لَكِنَّهُ يُوجِبُ اسْتِعْمَالَ الْحَقِيقَةِ دُونَ الْمَجَازِ وَهَذَا يُنَاقِضُ قَوْلَهُ: لَيْسَ فِي اللُّغَةِ مَجَازٌ؛ بَلْ الْمَوَاضِعُ الَّتِي سَمَّوْهَا

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