al-ghazalli
17-02-07, 04:15 AM
As Salam Alukum
In the Name of Allah the Most Merciful, the Most Compassionate
Bismillah wal Hamdulilah was Salatu was Salam 'ala Sayyidina Rasul Allah.
The following translation of al-Juwaynī's Waraqāt is taken from a translation of Jalāl al-Dīn al-Maḥallī's commentary on the same text. Both will be made available to wider audiences in the near future, in sha Allāh.
بسم الله الرحمن الرحيم
In the Name of Allah, Most Merciful and Compassionate
المقدمة
Author’s Introduction
هذه ورقات تشتمل على معرفة فصول من أصول الفقه.
These pages comprise some of the topics of jurisprudence
الأصل والفرع والفقه
وذلك مؤلف من جزأين مفردين: فالأصل ما يبنى عليه غيره،
والفرع ما يبنى على غيره.
والفقه: معرفة الأحكام الشرعية التي طريقها الاجتهاد.
The Meanings Of “base,” “branch,” and “understanding”
The phrase “jurisprudence” [uṣūl al-fiqh] is composed of two individual components.
The word “base” [aṣl, uṣūl] is a thing upon which another thing is built.
The word “branch” [far‘] is a thing that is built upon another thing.
The word “fiqh” is knowing the legal rulings which are reached through ijtihād.
الأحكام
والأحكام سبعة:
الواجب،
والمندوب، والمباح،
والمحظور،
والمكروه،
والصحيح،
والفاسد.
فالواجب: ما يثاب على فعله ويعاقب على تركه.
والمندوب: ما يثاب على فعله ولا يعاقب على تركه.
والمباح: ما لا يثاب على فعله ولا يعاقب على تركه.
والمحظور: ما يثاب على تركه ويعاقب على فعله.
والمكروه: ما يثاب على تركه ولا يعاقب على فعله.
والصحيح: ما يتعلق به النفوذ ويعتد به.
والباطل: ما لا يتعلق به النفوذ ولا يعتد به.
Categories of Rulings
There are seven rulings:
obligatory [wājib],
recommended [mandūb],
merely permissible [mubāḥ],
forbidden [maḥẓūr],
offensive [makrūh],
sound [ṣaḥīḥ],
and: invalid [bāṭil].
Obligatory is anything for which one is rewarded if performed, and punished for if omitted.
Recommended is anything for which one is rewarded for if performed, yet not punished for if omitted.
Merely permissible is anything for which one is neither rewarded if performed, nor punished for if omitted.
Forbidden is anything for which one is rewarded if omitted and punished for if performed.
Offensive is anything for which one is rewarded if omitted, yet not punished for if performed.
Valid is anything upon which completeness hinges, and [that which] is of consequence.
Invalid is anything upon which completeness does not hinge, and is of no consequence.
العلم والجهل والشك
والفقه أخص من العلم.
والعلم معرفة المعلوم على ما هو به في الواقع.
والجهل: تصور الشيء على خلاف ما هو به في الواقع.
والعلم الضروري ما لا يقع عن نظر واستدلال، كالعلم الواقع بإحدى الحواس الخمس.
وأما العلم المكتسب فهو الموقوف على النظر والاستدلال.
والنظر هو الفكر في حال المنظور فيه.
والاستدلال طلب الدليل.
والدليل هو المرشد إلى المطلوب.
والظن تجويز أمرين أحدهما أظهر من الآخر.
والشك تجويز أمرين لا مزية لأحدهما على الآخر.
Clarifying the meanings of knowledge, suspicion, and doubt
Fiqh is more constrained than knowledge [‘ilm]. The word “‘ilm” [means] knowing knowledge as it is in reality.
Ignorance [jahl] is conceptualizing something contrary to what it is in reality.
Compulsory knowledge [al-‘ilm al-ḍarūrī] is that which does not depend on pondering and evidence, whereas acquired knowledge [al-‘ilm al-muktasab] depends on pondering and inference.
Pondering [naẓr] is contemplating the state of the object of contemplation.
Inference [istididlāl] is seeking evidence [al-dalīl].
Evidence [al-dalīl] is what guides to what is being sought.
Probable [ẓann] is when two matters are possible, with one being more likely [aẓhar] than the other.
Doubt [shakk] is when two matters are possible, while neither possesses something distinguishing it over the other.
أصول الفقه
وأصول الفقه: طرقه على سبيل الإجمال وكيفية الاستدلال بها.
The Meaning of Jurisprudence
Jurisprudence [uṣūl al-fiqh, lit. the foundations of understanding] is the ways of fiqh, in abstract, and the manner in which they are used to guide.
أبواب أصول الفقه
وأصول الفقه: طرقه على سبيل الإجمال وكيفية الاستدلال بها.
وأبواب أصول الفقه أقسام:
الكلام،
والأمر، والنهي،
والعام، والخاص،
والمجمل، والمبين،
والظاهر،
والأفعال،
والناسخ، والمنسوخ،
والإجماع،
والأخبار،
والقياس،
والحظر والإباحة،
وترتيب الأدلة،
وصفة المفتي والمستفتي،
وأحكام المجتهدين.
Clarifying the Topics of Jurisprudence
The topics of jurisprudence are:
categories of phrases [aqsām al-kalām]
commands and prohibitions [al-amr wa al-nahī]
universal and particular applicability [al-‘ām wa al-khāṣṣ]
ambiguous and clarified [al-mujmal wa al-mubayyan]
probable legal significance [al-ẓāhir]
actions [al-af‘āl]
the abrogating and the abrogated [al-nāsikh wa al-mansūkh]
scholarly consensus [al-ijma‘]
declaratives and reports [al-akhbār]
analogical reasoning [al-qiyyās]
[the default of] prohibition and permissibility [al-ḥaẓr wa al-ibūḥa]
the order in which evidence is cited [tartīb al-adilla]
the attributes of those who give legal verdicts and their petitioners [ṣifāt al-muftī wa al-mustaftī],
and rules pertaining to personal reasoning [aḥkām al-mujtahidīn].
الكلام وأقسامه
فأما أقسام الكلام، فأقل ما يترتب منه الكلام:
اسمان،
أو اسم وفعل،
أو فعل وحرف،
أو اسم وحرف.
Categories of Phrases
The bare minimum from which a phrase can be composed is
two nouns,
one noun and one verb,
one verb and one particle,
or one noun and one particle,
والكلام ينقسم إلى
أمر ونهي
وخبر
واستخبار،
Phrases divide into:
orders and prohibitions,
declaratives,
and interrogatives.
وينقسم أيضاً إلى
تمن
وعرض
وقسم.
Phrases also divide into:
tamanin (fancy),
‘araḍ (urging, suggesting),
and oaths.
ومن وجه آخر ينقسم إلى
حقيقة
ومجاز،
Clarifying Literal and Metaphor
From another perspective, phrases divide into:
literal
and metaphorical.
فالحقيقة ما بقي في الاستعمال على موضوعه، وقيل: فيما اصطلح عليه من المخاطبة.
Literal [al-haqīqah] is that whose usage remains according to its original meaning [mawḍū‘]; or: that which is used according to the convention of the audience or speakers.
والمجاز ما تجوز به عن موضوعه.
Metaphor [al-majāz] is that which has exceeded its conventional meaning.
والحقيقة
إما لغوية
وإما شرعية
وإما عرفية.
Literal phrases are either:
linguistic,
legal,
or: conventional.
والمجاز إما أن يكون
بزيادة
أو نقصان
أو نقل
أو استعارة،
Metaphor is by means of either:
addition [ziyādah],
deletion [naqṣān],
transfer [naql], or
borrowing [isti‘āra].
فالمجاز بالزيادة مثل قوله تعالى: (ليس كمثله شيء)،
والمجاز بالنقصان مثل قوله تعالى: (واسأل القرية)،
والمجاز بالنقل كالغائط فيما يخرج من الإنسان،
والمجاز بالاستعارة كقوله تعالى: (جداراً يريد أن ينقض).
Addition is like the saying of God , Nothing like what is identical Him (Q 42:11).
Deletion is like the saying of God , Ask the village (Q 12:82).
Transfer is like using the word ghā’iṭ for what a person excretes.
Borrowing is like the saying of God , ...A wall wanting to topple} (Q 18:77).
باب الأمر
والأمر استدعاء الفعل بالقول ممن هو دونه على سبيل الوجوب.
وصيغته: افعل،
وعند الإطلاق والتجرد عن القرينة تحمل عليه، إلا ما دل الدليل على أن المراد منه الندب أو الإباحة.
ولا يقتضي التكرار على الصحيح، إلا ما دل الدليل على قصد التكرار.
ولا يقتضي الفور.
والأمر بإيجاد الفعل أمر به وبما لا يتم الفعل إلا به، كالأمر بالصلاة أمر بالطهارة المؤدية، وإذا فعل يخرج المأمور به عن العهدة.
Commands
A command is using an utterance to demand an action from an inferior, in a way that conveys obligation.
The verbal form for conveying commands is if‘al.
When a command is categorical and free of contextual circumstances, it is interpreted to convey obligation unless there is evidence indicating that what is intended is it being recommended or permissibility.
A command does not entail repetition or [performing it] a single time, according to the sound position, unless there is evidence indicating that repetition is intended.
Commands do not entail immediacy.
The command to bring about the existence of the action is a command to perform it and everything else required in order for it to be completed.
If the command is performed.... missing
الذي يدخل في الأمر والنهي وما لا يدخل
يدخل في خاطب الله تعالى: المؤمنون.
والساهي والصبي والمجنون غير داخلين.
والكفار مخاطبون بفروع الشريعة، وبما لا تصح إلا به، وهو الإسلام، لقوله تعالى: (قالوا: لم نك من المصلين).
والأمر بالشيء نهي عن ضده، والنهي عن الشيء أمر بضده.
Who Commands and Prohibitions Include
The ones who enter into the address of God are the believers.
Those who are absentminded, minors, and insane do not enter into those addressed.
Non-believers are addressed by the branch issues of the Sacred Law and by that which they are invalid without—Islam—because of the statement of God , “What led you into the flame?” They will say: “Because we were not of those who prayed...” (Q 74:42-43).
The command to perform something is a prohibition from performing its opposite. The prohibition of performing something is a command to perform its opposite.
النهي
والنهي استدعاء الترك بالقول ممن هو دونه على سبيل الوجوب، ويدل على فساد المنهي عنه.
وترد صيغة الأمر والمراد به الإباحة والتهديد أو التسوية أو التكوين.
Prohibitions
A prohibition is using an utterance to invite—i.e., request—an action from an inferior, in a way that conveys obligation.
The verbal phrase for imperatives may be mentioned while what is intended is mere permissibility, a threat, two things being equal, or spontaneous formation [al-takwīn].
العام والخاص وأقسامهما
وأما العام فهو ما عم شيئين فصاعداً، من قوله: عممت زيداً عمراً بالعطاء، وعممت جميع الناس.
وألفاظه أربعة:
الاسم الواحد المعرف باللام،
واسم الجمع المعرف باللام،
والأسماء المبهمة، كـ
من فيما يعقل،
وما فيما لا يعقل،
وأي في الجمع،
وأين في المكان،
ومتى في الزمان،
وما في الاستفهام
والجزاء وغيره،
ولا في النكرات.
والعموم من صفات النطق.
ولا تجوز دعوى العموم في غيره من الفعل وما يجري مجراه.
والخاص يقابل العام.
Particular
General applicability [‘ām] is what includes two or more things, from the phrase “I included Zayd and Omar with the gift,” and “I included men in their entirety with the gift”.
The phrases are four:
Nouns made definite using the definite article [alif-lām];
mass nouns made definite by the definite article;
ambiguous nouns, like:
“who” with sentient beings,
“what” with non-sentient beings,
“which” with them both,
“where” with the spatial,
“when” with the temporal,
“what” in interrogatives,
“whatever” with consequences and other things,
and the negative with indefinite nouns.
General applicability is an attribute of utterances, and it is not permissible to claim general applicability for actions and other things taking their course.
Particular applicability [al-khāṣṣ] is opposite general applicability.
التخصيص
والتخصيص تمييز بعض الجملة، وهو ينقسم إلى:
متصل
ومنفصل،
فالمتصل
الاستثناء
والشرط
والتقييد بالصفة،
والاستثناء إخراج ما لولاه لدخل في الكلام، وإنما يصح بشرط أن يبقى من المستثنى منه شيء.
ومن شرطه أن يكون متصلاً بالكلام.
ويجوز تقديم الاستثناء على المستثنى منه.
ويجوز الاستثناء من الجنس ومن غيره.
والشرط يجوز أن يتقدم على المشروط.
والمقيد بالصفة يحمل عليه المطلق كالرقبة قيدت بالإيمان في بعض المواضع وأطلقت في بعض، فيحمل المطلق على المقيد.
Particular Applicability
Declaring something particular [takhṣīṣ] is excluding part of the sentence.
[Phrases for] declaring something particular are divided into connected and disjointed.
Connected includes:
exclusion,
conditionals, and
qualification using an attribute.
Exclusion [istithnā’] is removing something that otherwise would have been included by the phrase. Exclusion is valid only with the condition that something remains from that which the exclusion is being made.
One of its conditions is that it be linked to the phrase.
It is permissible to put that which is excluded before that from which it is excluded.
It is permissible to exclude from the [same] category [jins] and other things.
Conditionals are permitted to precede that which is stipulated by it.
[When] something is qualified by an attribute, the unqualified is interpreted as qualified, such as a slave girl qualified by “belief” in some places and left unqualified in others—thus the categorical is interpreted as conforming with the qualified.
وقوع التخصيص
ويجوز تخصيص
الكتاب بالكتاب،
وتخصيص الكتاب بالسنة،
وتخصيص السنة بالكتاب،
وتخصيص السنة بالسنة،
وتخصيص النطق بالقياس، ونعني بالنطق قول الله تعالى وقول الرسول صلى الله عليه وآله وسلم.
What Can Be Rendered Particular and By What
It is permissible for:
the Qur’ān to be rendered particular by the Qur’ān,
the Qur’ān to be rendered particular by the sunna,
the sunna to be rendered particular by the Qur’ān.
the sunna to be rendered particular by the sunna;
and utterances to be rendered particular by analogical reasoning. By “utterances” we mean ‘utterances’ from God and the Messenger .
الدلالة والبيان
المجمل والبيان
والمجمل ما يفتقر إلى البيان.
والبيان إخراج الشيء من حيز الإشكال إلى حيز التجلي.
والمبين هو النص.
والنص ما لا يحتمل إلا معنى واحداً، وقيل: ما تأويله تنزيله، وهو مشتق من منصة العروس وهو الكرسي.
Significance & Indicationالدلالة والبيانAmbiguity & Clarification
Ambiguity [mujmal] is that which is in need of clarification.
Clarification [al-bayān] is taking something from the realm of ambiguity into the realm of being evident.
The unequivocal [naṣṣ] is that which can not be interpreted except as having one single meaning; or: whose interpretation is [just] as it was revealed. It is derived from minaṣṣat al-‘urūs, which is the platform.
الظاهر
والظاهر ما احتمل أمرين أحدهما أظهر من الآخر،
ويؤول الظاهر بالدليل، ويسمى ظاهراً بالدليل.
Probabilistic Legal Significance & Interpreted
Probable legal significance [al-ẓāhir] is that which can be interpreted in two ways, where one [interpretation] is more preponderant than the other.
Probable legal significance [ẓāhir] is given [figurative] interpretation if there is evidence. It is called ‘probable through evidence’ [ẓāhiran bi-l-dalīl].
الأفعال
فعل صاحب الشريعة لا يخلو: إما أن يكون على وجه القربة والطاعة أو لا يكون.
فإن كان على وجه القربة والطاعة فإن دل دليل على الاختصاص به فيحمل على الاختصاص.
وإن لم يدل لا يختص به، لأن الله تعالى قال: (لقد كان لكم في رسول الله أسوة حسنة)، فيحمل على الوجوب عند بعض أصحابنا، ومن أصحابنا من قال: يحمل على الندب، ومنهم من قال: يتوقف فيه، فإن كان على وجه غير وجه القربة والطاعة فيحمل على الإباحة.
وإقرار صاحب الشريعة على القول هو قول صاحب الشريعة، وإقراره على الفعل كفعله.
وما فعل في وقته في غير مجلسه وعلم به ولم ينكره فحكمه حكم ما فعل في مجلسه.
Actions
The actions of the Legislator are either in the manner [wajh] of being acts of worship and obedience, or not while there is evidence indicating it being particular to him , then it is interpreted as being restricted [to him].
If no evidence indicates this, then the action is not restricted to him, because God said, In the messenger of Allah you have a good example for him who hopes in Allah and the Last Day, and remembers Allah much, (Q 33:21). [The action] is interpreted as being obligatory according to some of our [Shāfi‘ī] colleagues. Some of our colleagues opined that one must withhold judgment.
If the action is not in the manner of worship and obedience, then it is interpreted as being merely permissible.
The tacit approval [iqrār] of the Legislator of a statement is the statement of the Legislator , and his endorsement on an action is just as his action.
النسخ
وأما النسخ فمعناه الإزالة، يقال: نسخت الشمس الظل إذا أزالته، وقيل: معناه النقل من قولهم: نسخت ما في هذا الكتاب إذا نقلته.
وحده: الخطاب الدال على رفع الحكم الثابت بالخطاب المتقدم على وجه لولاه لكان ثابتاً مع تراخيه عنه.
Abrogation
The meaning of abrogation [naskh] is “to efface”; one says, “the sun effaced the shadow” when it removes it. Or, it means “to transfer”, from the saying, “I transferred what was in the book” when he transfers it in the manner in which it was written.
Its definition is an address indicating the subsequent removal of a ruling established by a previous address, in such a way that without which the ruling would remain established.
courtesy of Shaykh Musa Fuber from www.shafii.org
will post more later inshallah.
In the Name of Allah the Most Merciful, the Most Compassionate
Bismillah wal Hamdulilah was Salatu was Salam 'ala Sayyidina Rasul Allah.
The following translation of al-Juwaynī's Waraqāt is taken from a translation of Jalāl al-Dīn al-Maḥallī's commentary on the same text. Both will be made available to wider audiences in the near future, in sha Allāh.
بسم الله الرحمن الرحيم
In the Name of Allah, Most Merciful and Compassionate
المقدمة
Author’s Introduction
هذه ورقات تشتمل على معرفة فصول من أصول الفقه.
These pages comprise some of the topics of jurisprudence
الأصل والفرع والفقه
وذلك مؤلف من جزأين مفردين: فالأصل ما يبنى عليه غيره،
والفرع ما يبنى على غيره.
والفقه: معرفة الأحكام الشرعية التي طريقها الاجتهاد.
The Meanings Of “base,” “branch,” and “understanding”
The phrase “jurisprudence” [uṣūl al-fiqh] is composed of two individual components.
The word “base” [aṣl, uṣūl] is a thing upon which another thing is built.
The word “branch” [far‘] is a thing that is built upon another thing.
The word “fiqh” is knowing the legal rulings which are reached through ijtihād.
الأحكام
والأحكام سبعة:
الواجب،
والمندوب، والمباح،
والمحظور،
والمكروه،
والصحيح،
والفاسد.
فالواجب: ما يثاب على فعله ويعاقب على تركه.
والمندوب: ما يثاب على فعله ولا يعاقب على تركه.
والمباح: ما لا يثاب على فعله ولا يعاقب على تركه.
والمحظور: ما يثاب على تركه ويعاقب على فعله.
والمكروه: ما يثاب على تركه ولا يعاقب على فعله.
والصحيح: ما يتعلق به النفوذ ويعتد به.
والباطل: ما لا يتعلق به النفوذ ولا يعتد به.
Categories of Rulings
There are seven rulings:
obligatory [wājib],
recommended [mandūb],
merely permissible [mubāḥ],
forbidden [maḥẓūr],
offensive [makrūh],
sound [ṣaḥīḥ],
and: invalid [bāṭil].
Obligatory is anything for which one is rewarded if performed, and punished for if omitted.
Recommended is anything for which one is rewarded for if performed, yet not punished for if omitted.
Merely permissible is anything for which one is neither rewarded if performed, nor punished for if omitted.
Forbidden is anything for which one is rewarded if omitted and punished for if performed.
Offensive is anything for which one is rewarded if omitted, yet not punished for if performed.
Valid is anything upon which completeness hinges, and [that which] is of consequence.
Invalid is anything upon which completeness does not hinge, and is of no consequence.
العلم والجهل والشك
والفقه أخص من العلم.
والعلم معرفة المعلوم على ما هو به في الواقع.
والجهل: تصور الشيء على خلاف ما هو به في الواقع.
والعلم الضروري ما لا يقع عن نظر واستدلال، كالعلم الواقع بإحدى الحواس الخمس.
وأما العلم المكتسب فهو الموقوف على النظر والاستدلال.
والنظر هو الفكر في حال المنظور فيه.
والاستدلال طلب الدليل.
والدليل هو المرشد إلى المطلوب.
والظن تجويز أمرين أحدهما أظهر من الآخر.
والشك تجويز أمرين لا مزية لأحدهما على الآخر.
Clarifying the meanings of knowledge, suspicion, and doubt
Fiqh is more constrained than knowledge [‘ilm]. The word “‘ilm” [means] knowing knowledge as it is in reality.
Ignorance [jahl] is conceptualizing something contrary to what it is in reality.
Compulsory knowledge [al-‘ilm al-ḍarūrī] is that which does not depend on pondering and evidence, whereas acquired knowledge [al-‘ilm al-muktasab] depends on pondering and inference.
Pondering [naẓr] is contemplating the state of the object of contemplation.
Inference [istididlāl] is seeking evidence [al-dalīl].
Evidence [al-dalīl] is what guides to what is being sought.
Probable [ẓann] is when two matters are possible, with one being more likely [aẓhar] than the other.
Doubt [shakk] is when two matters are possible, while neither possesses something distinguishing it over the other.
أصول الفقه
وأصول الفقه: طرقه على سبيل الإجمال وكيفية الاستدلال بها.
The Meaning of Jurisprudence
Jurisprudence [uṣūl al-fiqh, lit. the foundations of understanding] is the ways of fiqh, in abstract, and the manner in which they are used to guide.
أبواب أصول الفقه
وأصول الفقه: طرقه على سبيل الإجمال وكيفية الاستدلال بها.
وأبواب أصول الفقه أقسام:
الكلام،
والأمر، والنهي،
والعام، والخاص،
والمجمل، والمبين،
والظاهر،
والأفعال،
والناسخ، والمنسوخ،
والإجماع،
والأخبار،
والقياس،
والحظر والإباحة،
وترتيب الأدلة،
وصفة المفتي والمستفتي،
وأحكام المجتهدين.
Clarifying the Topics of Jurisprudence
The topics of jurisprudence are:
categories of phrases [aqsām al-kalām]
commands and prohibitions [al-amr wa al-nahī]
universal and particular applicability [al-‘ām wa al-khāṣṣ]
ambiguous and clarified [al-mujmal wa al-mubayyan]
probable legal significance [al-ẓāhir]
actions [al-af‘āl]
the abrogating and the abrogated [al-nāsikh wa al-mansūkh]
scholarly consensus [al-ijma‘]
declaratives and reports [al-akhbār]
analogical reasoning [al-qiyyās]
[the default of] prohibition and permissibility [al-ḥaẓr wa al-ibūḥa]
the order in which evidence is cited [tartīb al-adilla]
the attributes of those who give legal verdicts and their petitioners [ṣifāt al-muftī wa al-mustaftī],
and rules pertaining to personal reasoning [aḥkām al-mujtahidīn].
الكلام وأقسامه
فأما أقسام الكلام، فأقل ما يترتب منه الكلام:
اسمان،
أو اسم وفعل،
أو فعل وحرف،
أو اسم وحرف.
Categories of Phrases
The bare minimum from which a phrase can be composed is
two nouns,
one noun and one verb,
one verb and one particle,
or one noun and one particle,
والكلام ينقسم إلى
أمر ونهي
وخبر
واستخبار،
Phrases divide into:
orders and prohibitions,
declaratives,
and interrogatives.
وينقسم أيضاً إلى
تمن
وعرض
وقسم.
Phrases also divide into:
tamanin (fancy),
‘araḍ (urging, suggesting),
and oaths.
ومن وجه آخر ينقسم إلى
حقيقة
ومجاز،
Clarifying Literal and Metaphor
From another perspective, phrases divide into:
literal
and metaphorical.
فالحقيقة ما بقي في الاستعمال على موضوعه، وقيل: فيما اصطلح عليه من المخاطبة.
Literal [al-haqīqah] is that whose usage remains according to its original meaning [mawḍū‘]; or: that which is used according to the convention of the audience or speakers.
والمجاز ما تجوز به عن موضوعه.
Metaphor [al-majāz] is that which has exceeded its conventional meaning.
والحقيقة
إما لغوية
وإما شرعية
وإما عرفية.
Literal phrases are either:
linguistic,
legal,
or: conventional.
والمجاز إما أن يكون
بزيادة
أو نقصان
أو نقل
أو استعارة،
Metaphor is by means of either:
addition [ziyādah],
deletion [naqṣān],
transfer [naql], or
borrowing [isti‘āra].
فالمجاز بالزيادة مثل قوله تعالى: (ليس كمثله شيء)،
والمجاز بالنقصان مثل قوله تعالى: (واسأل القرية)،
والمجاز بالنقل كالغائط فيما يخرج من الإنسان،
والمجاز بالاستعارة كقوله تعالى: (جداراً يريد أن ينقض).
Addition is like the saying of God , Nothing like what is identical Him (Q 42:11).
Deletion is like the saying of God , Ask the village (Q 12:82).
Transfer is like using the word ghā’iṭ for what a person excretes.
Borrowing is like the saying of God , ...A wall wanting to topple} (Q 18:77).
باب الأمر
والأمر استدعاء الفعل بالقول ممن هو دونه على سبيل الوجوب.
وصيغته: افعل،
وعند الإطلاق والتجرد عن القرينة تحمل عليه، إلا ما دل الدليل على أن المراد منه الندب أو الإباحة.
ولا يقتضي التكرار على الصحيح، إلا ما دل الدليل على قصد التكرار.
ولا يقتضي الفور.
والأمر بإيجاد الفعل أمر به وبما لا يتم الفعل إلا به، كالأمر بالصلاة أمر بالطهارة المؤدية، وإذا فعل يخرج المأمور به عن العهدة.
Commands
A command is using an utterance to demand an action from an inferior, in a way that conveys obligation.
The verbal form for conveying commands is if‘al.
When a command is categorical and free of contextual circumstances, it is interpreted to convey obligation unless there is evidence indicating that what is intended is it being recommended or permissibility.
A command does not entail repetition or [performing it] a single time, according to the sound position, unless there is evidence indicating that repetition is intended.
Commands do not entail immediacy.
The command to bring about the existence of the action is a command to perform it and everything else required in order for it to be completed.
If the command is performed.... missing
الذي يدخل في الأمر والنهي وما لا يدخل
يدخل في خاطب الله تعالى: المؤمنون.
والساهي والصبي والمجنون غير داخلين.
والكفار مخاطبون بفروع الشريعة، وبما لا تصح إلا به، وهو الإسلام، لقوله تعالى: (قالوا: لم نك من المصلين).
والأمر بالشيء نهي عن ضده، والنهي عن الشيء أمر بضده.
Who Commands and Prohibitions Include
The ones who enter into the address of God are the believers.
Those who are absentminded, minors, and insane do not enter into those addressed.
Non-believers are addressed by the branch issues of the Sacred Law and by that which they are invalid without—Islam—because of the statement of God , “What led you into the flame?” They will say: “Because we were not of those who prayed...” (Q 74:42-43).
The command to perform something is a prohibition from performing its opposite. The prohibition of performing something is a command to perform its opposite.
النهي
والنهي استدعاء الترك بالقول ممن هو دونه على سبيل الوجوب، ويدل على فساد المنهي عنه.
وترد صيغة الأمر والمراد به الإباحة والتهديد أو التسوية أو التكوين.
Prohibitions
A prohibition is using an utterance to invite—i.e., request—an action from an inferior, in a way that conveys obligation.
The verbal phrase for imperatives may be mentioned while what is intended is mere permissibility, a threat, two things being equal, or spontaneous formation [al-takwīn].
العام والخاص وأقسامهما
وأما العام فهو ما عم شيئين فصاعداً، من قوله: عممت زيداً عمراً بالعطاء، وعممت جميع الناس.
وألفاظه أربعة:
الاسم الواحد المعرف باللام،
واسم الجمع المعرف باللام،
والأسماء المبهمة، كـ
من فيما يعقل،
وما فيما لا يعقل،
وأي في الجمع،
وأين في المكان،
ومتى في الزمان،
وما في الاستفهام
والجزاء وغيره،
ولا في النكرات.
والعموم من صفات النطق.
ولا تجوز دعوى العموم في غيره من الفعل وما يجري مجراه.
والخاص يقابل العام.
Particular
General applicability [‘ām] is what includes two or more things, from the phrase “I included Zayd and Omar with the gift,” and “I included men in their entirety with the gift”.
The phrases are four:
Nouns made definite using the definite article [alif-lām];
mass nouns made definite by the definite article;
ambiguous nouns, like:
“who” with sentient beings,
“what” with non-sentient beings,
“which” with them both,
“where” with the spatial,
“when” with the temporal,
“what” in interrogatives,
“whatever” with consequences and other things,
and the negative with indefinite nouns.
General applicability is an attribute of utterances, and it is not permissible to claim general applicability for actions and other things taking their course.
Particular applicability [al-khāṣṣ] is opposite general applicability.
التخصيص
والتخصيص تمييز بعض الجملة، وهو ينقسم إلى:
متصل
ومنفصل،
فالمتصل
الاستثناء
والشرط
والتقييد بالصفة،
والاستثناء إخراج ما لولاه لدخل في الكلام، وإنما يصح بشرط أن يبقى من المستثنى منه شيء.
ومن شرطه أن يكون متصلاً بالكلام.
ويجوز تقديم الاستثناء على المستثنى منه.
ويجوز الاستثناء من الجنس ومن غيره.
والشرط يجوز أن يتقدم على المشروط.
والمقيد بالصفة يحمل عليه المطلق كالرقبة قيدت بالإيمان في بعض المواضع وأطلقت في بعض، فيحمل المطلق على المقيد.
Particular Applicability
Declaring something particular [takhṣīṣ] is excluding part of the sentence.
[Phrases for] declaring something particular are divided into connected and disjointed.
Connected includes:
exclusion,
conditionals, and
qualification using an attribute.
Exclusion [istithnā’] is removing something that otherwise would have been included by the phrase. Exclusion is valid only with the condition that something remains from that which the exclusion is being made.
One of its conditions is that it be linked to the phrase.
It is permissible to put that which is excluded before that from which it is excluded.
It is permissible to exclude from the [same] category [jins] and other things.
Conditionals are permitted to precede that which is stipulated by it.
[When] something is qualified by an attribute, the unqualified is interpreted as qualified, such as a slave girl qualified by “belief” in some places and left unqualified in others—thus the categorical is interpreted as conforming with the qualified.
وقوع التخصيص
ويجوز تخصيص
الكتاب بالكتاب،
وتخصيص الكتاب بالسنة،
وتخصيص السنة بالكتاب،
وتخصيص السنة بالسنة،
وتخصيص النطق بالقياس، ونعني بالنطق قول الله تعالى وقول الرسول صلى الله عليه وآله وسلم.
What Can Be Rendered Particular and By What
It is permissible for:
the Qur’ān to be rendered particular by the Qur’ān,
the Qur’ān to be rendered particular by the sunna,
the sunna to be rendered particular by the Qur’ān.
the sunna to be rendered particular by the sunna;
and utterances to be rendered particular by analogical reasoning. By “utterances” we mean ‘utterances’ from God and the Messenger .
الدلالة والبيان
المجمل والبيان
والمجمل ما يفتقر إلى البيان.
والبيان إخراج الشيء من حيز الإشكال إلى حيز التجلي.
والمبين هو النص.
والنص ما لا يحتمل إلا معنى واحداً، وقيل: ما تأويله تنزيله، وهو مشتق من منصة العروس وهو الكرسي.
Significance & Indicationالدلالة والبيانAmbiguity & Clarification
Ambiguity [mujmal] is that which is in need of clarification.
Clarification [al-bayān] is taking something from the realm of ambiguity into the realm of being evident.
The unequivocal [naṣṣ] is that which can not be interpreted except as having one single meaning; or: whose interpretation is [just] as it was revealed. It is derived from minaṣṣat al-‘urūs, which is the platform.
الظاهر
والظاهر ما احتمل أمرين أحدهما أظهر من الآخر،
ويؤول الظاهر بالدليل، ويسمى ظاهراً بالدليل.
Probabilistic Legal Significance & Interpreted
Probable legal significance [al-ẓāhir] is that which can be interpreted in two ways, where one [interpretation] is more preponderant than the other.
Probable legal significance [ẓāhir] is given [figurative] interpretation if there is evidence. It is called ‘probable through evidence’ [ẓāhiran bi-l-dalīl].
الأفعال
فعل صاحب الشريعة لا يخلو: إما أن يكون على وجه القربة والطاعة أو لا يكون.
فإن كان على وجه القربة والطاعة فإن دل دليل على الاختصاص به فيحمل على الاختصاص.
وإن لم يدل لا يختص به، لأن الله تعالى قال: (لقد كان لكم في رسول الله أسوة حسنة)، فيحمل على الوجوب عند بعض أصحابنا، ومن أصحابنا من قال: يحمل على الندب، ومنهم من قال: يتوقف فيه، فإن كان على وجه غير وجه القربة والطاعة فيحمل على الإباحة.
وإقرار صاحب الشريعة على القول هو قول صاحب الشريعة، وإقراره على الفعل كفعله.
وما فعل في وقته في غير مجلسه وعلم به ولم ينكره فحكمه حكم ما فعل في مجلسه.
Actions
The actions of the Legislator are either in the manner [wajh] of being acts of worship and obedience, or not while there is evidence indicating it being particular to him , then it is interpreted as being restricted [to him].
If no evidence indicates this, then the action is not restricted to him, because God said, In the messenger of Allah you have a good example for him who hopes in Allah and the Last Day, and remembers Allah much, (Q 33:21). [The action] is interpreted as being obligatory according to some of our [Shāfi‘ī] colleagues. Some of our colleagues opined that one must withhold judgment.
If the action is not in the manner of worship and obedience, then it is interpreted as being merely permissible.
The tacit approval [iqrār] of the Legislator of a statement is the statement of the Legislator , and his endorsement on an action is just as his action.
النسخ
وأما النسخ فمعناه الإزالة، يقال: نسخت الشمس الظل إذا أزالته، وقيل: معناه النقل من قولهم: نسخت ما في هذا الكتاب إذا نقلته.
وحده: الخطاب الدال على رفع الحكم الثابت بالخطاب المتقدم على وجه لولاه لكان ثابتاً مع تراخيه عنه.
Abrogation
The meaning of abrogation [naskh] is “to efface”; one says, “the sun effaced the shadow” when it removes it. Or, it means “to transfer”, from the saying, “I transferred what was in the book” when he transfers it in the manner in which it was written.
Its definition is an address indicating the subsequent removal of a ruling established by a previous address, in such a way that without which the ruling would remain established.
courtesy of Shaykh Musa Fuber from www.shafii.org
will post more later inshallah.