Minhaj as-SunnahIbn Taimiya

a meaning, that meaning is precisely what he means by the expression. It is called a “meaning” (1) because it is meant thereby (2)—that is, it is intended and willed thereby. Thus, it is what the speaker means and intends by his expression.

An expression may be used [for that for which it was instituted, which is literal usage, and it may be used] (3) for something other than that for which it was instituted, which is figurative usage. Figurative usage may consist in using an expression denoting the whole to refer to a part, or in using the expression for that which entails something to refer to its necessary concomitant; it may also take other forms.

All of this constitutes the expression’s signification of the entire meaning, namely signification by correspondence, whether that signification is literal or figurative (4), or otherwise.

Then, if the meaning signified by the expression has a part, the expression’s signification of that part is by inclusion, because the expression contains (5) that part. Its signification of a necessary concomitant of that meaning is through the meaning that entails it. Every expression used with a meaning signifies it by correspondence, because the expression corresponds to the meaning, regardless of the language, whether this is called literal or figurative usage.

Accordingly, the expression’s signification of the essence that the speaker intends by it is [signification] (6) by correspondence; its signification of what is included within that essence is signification by inclusion; and its signification of what necessarily follows from the essence while remaining external to it is signification by implication.

(1) (W) reads: “its meaning.” (2) (N) adds: “thereby.” (3) The text in brackets is omitted from (N). (4) (H) and (R) read: “literal or figurative”; (W) reads: “its literal or figurative sense.” (5) (H) and (R) read: “contains.” (6) “Signification” is added only in (B).
مَعْنًى فَذَلِكَ الْمَعْنَى هُوَ الَّذِي عَنَاهُ بِاللَّفْظِ، وَسُمِّيَ " مَعْنًى " (١) لِأَنَّهُ عَنَى بِهِ (٢) أَيْ قُصِدَ وَأُرِيدَ بِذَلِكَ، فَهُوَ مُرَادُ الْمُتَكَلِّمِ وَمَقْصُودُهُ بِلَفْظِهِ. ثُمَّ قَدْ يَكُونُ اللَّفْظُ مُسْتَعْمَلًا [فِيمَا وُضِعَ لَهُ، وَهُوَ الْحَقِيقَةُ، وَقَدْ يَكُونُ مُسْتَعْمَلًا] (٣) فِي غَيْرِ مَا وُضِعَ لَهُ، وَهُوَ الْمَجَازُ، وَقَدْ يَكُونُ الْمَجَازُ مِنْ بَابِ اسْتِعْمَالِ لَفْظِ الْجَمِيعِ فِي الْبَعْضِ، وَمِنْ بَابِ اسْتِعْمَالِ الْمَلْزُومِ فِي اللَّازِمِ، وَقَدْ يَكُونُ فِي غَيْرِ ذَلِكَ. وَذَلِكَ كُلُّهُ دَلَالَةُ اللَّفْظِ عَلَى مَجْمُوعِ الْمَعْنَى، وَهِيَ دَلَالَةُ الْمُطَابَقَةِ، سَوَاءٌ كَانَتِ الدَّلَالَةُ حَقِيقَةً أَوْ مَجَازِيَّةً (٤) ، أَوْ غَيْرَ ذَلِكَ. ثُمَّ ذَلِكَ الْمَعْنَى الْمَدْلُولُ عَلَيْهِ اللَّفْظُ: إِذَا كَانَ لَهُ جُزْءٌ فَدَلَالَةُ اللَّفْظِ عَلَيْهِ تَضَمُّنٌ ; لِأَنَّ اللَّفْظَ تَضَمَّنَ (٥) ذَلِكَ الْجُزْءَ، وَدَلَالَتُهُ عَلَى لَازِمِ ذَلِكَ الْمَعْنَى هِيَ دَلَالَةُ الْمَلْزُومِ، وَكُلُّ لَفْظٍ اسْتُعْمِلَ فِي مَعْنًى فَدَلَالَتُهُ عَلَيْهِ مُطَابِقَةٌ ; لِأَنَّ اللَّفْظَ طَابَقَ الْمَعْنَى بِأَيِّ لُغَةٍ كَانَ، سَوَاءٌ سُمِّيَ ذَلِكَ حَقِيقَةً أَوْ مَجَازًا. فَالْمَاهِيَّةُ الَّتِي يَعْنِيهَا الْمُتَكَلِّمُ بِلَفْظِهِ دَلَالَةُ لَفْظِهِ عَلَيْهَا [دَلَالَةً] (٦) مُطَابِقَةً، وَدَلَالَتُهُ عَلَى مَا دَخَلَ فِيهَا دَلَالَةُ تَضَمُّنٍ، وَدَلَالَتُهُ عَلَى مَا يَلْزَمُهَا وَهُوَ خَارِجٌ عَنْهَا دَلَالَةُ الِالْتِزَامِ.
(١) و: مَعْنَاهُ. (٢) بِهِ: زِيَادَةٌ فِي (ن) . (٣) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) . (٤) ح، ر: حَقِيقَةً أَوْ مَجَازِيَّةً، و: حَقِيقَتَهُ أَوْ مَجَازَتَهُ. (٥) ح، ر: يَضْمَنُ. (٦) دَلَالَةً: زِيَادَةٌ فِي (ب) فَقَطْ.

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