الرئيسية / Ḥāshiyat al-Bājūrī ʿalā al-Sullam / الدَّرْسُ 4 مِنْ 18
مُقْفَل
The six kinds of signification
العَوْدَةُ إِلَى Ḥāshiyat al-Bājūrī ʿalā al-Sullamالمَسارُ المَغارِبِيّ · المُسْتَوَى 2 · Ḥāshiyat al-Bājūrī ʿalā al-Sullam · الدَّرْسُ 4 مِنْ 18
The six kinds of signification
Introduction · anwāʿ al-dalāla · ص 44
أَنْواعُ الدَّلالَةِ
مسوّدة · بانتظار المراجعة
دُرُوسُنا الخاصَّةُ مَعَ نُقُولٍ مِنْ طَبْعَةِ Cairo 1324/1906 · تَرْجَمَةُ The Mantiqi، مُسَوَّدَة
عَنْ هٰذا النَّصّ
Ḥāshiyat al-Bājūrī ʿalā al-Sullam حاشِيَةُ الباجُورِيِّ عَلَى السُّلَّمِ
Ibrāhīm al-Bājūrī (d. 1276/1860)
- النَّصّ
- العَرَبِيَّة: المَقاطِعُ المَنْقُولَةُ فِي الدُّرُوس، نَقَلَها The Mantiqi مِنْ هٰذِهِ الطَّبْعَة (وَلا يُنْقَلُ النَّصُّ كُلُّه): Ḥāshiyat al-Bājūrī ʿalā matn al-Sullam, with al-Anbābī's taqrīr in the margin, al-Maṭbaʿa al-Azhariyya al-Miṣriyya (2nd printing), Cairo 1324/1906, pp. 26–112 (passages) اعْرِضِ الصُّورَة
- تَتْبَعُ الدُّرُوس
- الدُّرُوسُ شَرْحُ The Mantiqi الخاصُّ لِلسُّلَّمِ بَيْتًا بَيْتًا، عَلَى أَثَرِ Ibrāhīm al-Bājūrī؛ وَيُنْقَلُ كَلامُهُ حَيْثُ يَكُونُ أَهَمّ.
- التَّرْجَمَة
- مِنْ عَمَلِ The Mantiqi؛ مُسَوَّدَة.
- المُراجَعَة
- مُسَوَّدَة، بِانْتِظارِ مُراجَعَةِ Ustadh Muhammad Yusuf.
بِكَلامِ Ibrāhīm al-Bājūrī
تَحْتاجُ لُغَةً أُخْرَى؟ «تَرْجَمَةُ Google» تَفْتَحُ المَقْطَعَ فِي التَّرْجَمَةِ الآلِيَّةِ مِنْ Google — مُفِيدَةٌ لِفِكْرَةٍ أُولَى، لٰكِنَّنا لَمْ نُراجِعْها. أَوِ انْسَخِ النَّصَّ إِلَى مُتَرْجِمٍ تَخْتارُه.
مَنْقُولٌ مِنَ النَّصِّ بِاللُّغَةِ العَرَبِيَّة فِي Ḥāshiyat al-Bājūrī ʿalā matn al-Sullam, with al-Anbābī's taqrīr in the margin, Cairo 1324/1906
وَالدَّلالَةُ سِتَّةُ أَقْسامٍ، لِأَنَّها إِمّا وَضْعِيَّةٌ أَوْ عَقْلِيَّةٌ أَوْ عادِيَّةٌ، وَعَلَى كُلٍّ: الدّالُّ إِمّا لَفْظٌ أَوْ غَيْرُهُ؛ فَدَلالَةُ اللَّفْظِ الوَضْعِيَّةُ كَدَلالَةِ الأَسَدِ عَلَى الحَيَوانِ المُفْتَرِسِ، وَالعَقْلِيَّةُ كَدَلالَةِ اللَّفْظِ عَلَى وُجُودِ لافِظِهِ أَوْ حَياتِهِ … وَدَلالَةُ غَيْرِ اللَّفْظِ الوَضْعِيَّةُ كَدَلالَةِ الإِشارَةِ بِالرَّأْسِ إِلَى أَسْفَلَ عَلَى مَعْنَى نَعَمْ، وَإِلَى أَعْلَى عَلَى مَعْنَى لا، وَالعَقْلِيَّةُ كَدَلالَةِ تَغَيُّرِ العالَمِ عَلَى حُدُوثِهِ، وَالعادِيَّةُ كَدَلالَةِ الحُمْرَةِ عَلَى الخَجَلِ، أَيِ الحَياءِ، وَالصُّفْرَةِ عَلَى الوَجَلِ، أَيِ الخَوْفِ؛ وَالمَناطِقَةُ إِنَّما يَبْحَثُونَ عَنِ الأَوَّلِ مِنْ هٰذِهِ الأَقْسامِ.
Signification is of six kinds, for it is either by coining (waḍʿiyya), by reason (ʿaqliyya) or by custom (ʿādiyya), and in each case what signifies is either an utterance or something else. The coined signification of an utterance is like that of “lion” on the predatory animal; the rational, like that of an utterance on the existence or life of the one who utters it … The coined signification of what is not an utterance is like that of a nod of the head downwards for “yes” and upwards for “no”; the rational, like that of the world's change on its having come into being; and the customary, like that of redness on shame, that is, bashfulness, and of yellowness on fright, that is, fear. The logicians study only the first of these kinds.
ص 44
الدَّرْس
The Sullam names three kinds of verbal by coining: (muṭābaqa), (taḍammun) and (iltizām). Before these, al-Bājūrī places them in a larger map: signification is by coining, by reason or by custom, and what signifies is an or something else — six kinds in all.
His examples: “lion” for the predatory animal (an , by coining); an utterance for the existence or life of the one who utters it (by reason); a cry of pain for the pain (an utterance, by custom); a nod downwards for “yes” (not an utterance, by coining); the world's change for its having come into being (by reason); a blush for shame and a pallor for fear (by custom).
The , he says, study only the first: the of an by coining. That is the one divided into , and ; the others are left to other sciences or to common sense.
المُصْطَلَحات
- الدَّلالَةُ الوَضْعِيَّةُ al-dalāla al-waḍʿiyya
- signification by coining
- الدَّلالَةُ العَقْلِيَّةُ al-dalāla al-ʿaqliyya
- signification by reason
- الدَّلالَةُ العادِيَّةُ al-dalāla al-ʿādiyya
- signification by custom
الأَمْثِلَة
كَدَلالَةِ تَغَيُّرِ العالَمِ عَلَى حُدُوثِهِ
like the world's change signifying that it came into being: rational, not by an utterance
اخْتَبِرْ نَفْسَك
عَدَدُ الأَسْئِلَةِ عَلَى هٰذا الدَّرْسِ 3. بِسِتَّةٍ مِنْ عَشَرَةٍ فَأَكْثَرَ (نَجْمَتَيْن) يُفْتَحُ الدَّرْسُ التّالِي.
السؤال 1
How many kinds of signification does al-Bājūrī count, and how?
“Signification is of six kinds, for it is either by coining, by reason or by custom, and in each case what signifies is either an utterance or something else.”
السؤال 2
A nod of the head downwards meaning “yes” is…
His example for the coined signification of what is not an utterance is the nod downwards for “yes” and upwards for “no”.
السؤال 3
Which of the six kinds do the logicians study?
“The logicians study only the first of these kinds.”
الدَّرْسُ التّالِي: Universals, and the six kinds of universal
تابِع ←