Correspondence, inclusion and implication

Signification and expressions · al-muṭābaqa wa-l-taḍammun wa-l-iltizām · pp. 50–53

المُطابَقَةُ وَالتَّضَمُّنُ وَالالْتِزامُ

Draft · awaiting review

Persian text after the print of Kanpur 1279/1862–63 · translation by The Mantiqi, draft

About this text

al-Kubrā الكُبْرَى

al-Sayyid al-Sharīf al-Jurjānī (d. 816/1413)

Text: Persian, transcribed by The Mantiqi from the lithograph, without its marginal glosses: Majmūʿa-yi manṭiq, Maṭbaʿ-i Alṭāfī, Kanpur 1279/1862–63, pp. 1–42 View the scan
Lessons follow: al-Manṭiq al-manhajī li-l-mubtadiʾīn: al-Ṣughrā wa-l-Awsaṭ wa-l-Kubrā, Arabic version and arrangement by Muḥammad Anwar al-Badakhshānī (Jāmiʿat al-ʿUlūm al-Islāmiyya, ʿAllāma Banūrī Town), Islam Insight, Karachi 1420/1999, pp. 42–86. The lessons are The Mantiqi's own explanations in the order of this edition; its text is under copyright and is not reproduced.
Translation: The Mantiqi's own, into English and into vocalised Arabic; a draft. The Arabic is translated from the Persian, not taken from a printed Arabic version.
Review: Draft, awaiting review by Ustadh Muhammad Yusuf.

The text

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Persian original, Majmūʿa-yi manṭiq, Kanpur 1279/1862–63

فصل. آنچه از دلالت معتبر است دلالت لفظیهٔ وضعیه است، زیرا که افاده و استفادهٔ معانی معتاد باین طریق است. و این دلالت منحصر است در مطابقت و تضمن و التزام. و مطابقت دلالت لفظ است بر تمام معنی موضوع له خود از آن جهت که تمام معنی موضوع له اوست، چون دلالت لفظ انسان بر معنی حیوان ناطق، و تضمن دلالت لفظ است بر جزو معنی موضوع له خود از آن جهت که جزو معنی موضوع له اوست، چون دلالت لفظ انسان بر معنی حیوان تنها یا بر معنی ناطق تنها؛ و التزام دلالت لفظ است بر معنی خارج لازم موضوع له خود از آن جهت که آن خارج لازم موضوع له اوست، چون دلالت لفظ انسان بر معنی قابل علم و صنعت کتابت. فصل. پوشیده نیست که لفظ بر تمام موضوع له خود بمجرد وضع دلالت کند، و بر جزو موضوع له بواسطهٔ آنکه فهم کل بی فهم جزو ممکن نیست، لیکن دلالت لفظ بر خارج معنی موضوع له خود محتاج است باینکه آن خارج مر معنی موضوع له خود را در ذهن لازم باشد، یعنی آن خارج بحیثیتی باشد که هرگاه موضوع له در ذهن حاصل شود آن خارج نیز حاصل شود، و اگر اینچنین نباشد آن لفظ را بر وی دلالت کلی دائمی نباشد، و پیش اصحاب این فن دلالت کلی دائمی معتبر است، اما پیش علمای اصول و بیان دلالت فی الجمله کافی است، پس لزوم عقلی پیش ایشان شرط نباشد بلکه لزوم فی الجمله بس است.

Section. The signification that counts is verbal conventional signification, because conveying and receiving meanings customarily goes this way. It is confined to correspondence, inclusion and implication. Correspondence is a word's signifying the whole of the meaning assigned to it, insofar as it is the whole of that meaning, as the word “man” signifies the meaning “rational animal”; inclusion is a word's signifying a part of the meaning assigned to it, insofar as it is a part of it, as the word “man” signifies the meaning “animal” alone or “rational” alone; and implication is a word's signifying a meaning outside what it was assigned to but bound to it, insofar as it is bound to it, as the word “man” signifies being able to learn and to write. Section. It is not hidden that a word signifies the whole of what it was assigned to by the assignment alone, and a part of it because the whole cannot be understood without the part; but its signifying something outside its assigned meaning requires that this outside thing be bound to the assigned meaning in the mind, that is, that it be such that whenever the assigned meaning comes about in the mind, it comes about too. Otherwise the word would not signify it universally and always, and for the masters of this art it is universal and constant signification that counts; but for the scholars of legal theory and rhetoric signification in some cases is enough, so for them rational binding is not a condition: some binding suffices.

Arabic translation

فَصْلٌ. الْمُعْتَبَرُ مِنَ الدَّلَالَاتِ هُوَ الدَّلَالَةُ اللَّفْظِيَّةُ الْوَضْعِيَّةُ، لِأَنَّ الْإِفَادَةَ وَالِاسْتِفَادَةَ لِلْمَعَانِي جَرَتِ الْعَادَةُ بِهَا عَلَى هٰذَا الطَّرِيقِ. وَهِيَ مُنْحَصِرَةٌ فِي الْمُطَابَقَةِ وَالتَّضَمُّنِ وَالِالْتِزَامِ: فَالْمُطَابَقَةُ دَلَالَةُ اللَّفْظِ عَلَى تَمَامِ مَا وُضِعَ لَهُ مِنْ حَيْثُ هُوَ تَمَامُهُ، كَدَلَالَةِ لَفْظِ الْإِنْسَانِ عَلَى مَعْنَى الْحَيَوَانِ النَّاطِقِ، وَالتَّضَمُّنُ دَلَالَتُهُ عَلَى جُزْءِ مَا وُضِعَ لَهُ مِنْ حَيْثُ هُوَ جُزْؤُهُ، كَدَلَالَةِ لَفْظِ الْإِنْسَانِ عَلَى الْحَيَوَانِ وَحْدَهُ أَوِ النَّاطِقِ وَحْدَهُ، وَالِالْتِزَامُ دَلَالَتُهُ عَلَى مَعْنًى خَارِجٍ عَمَّا وُضِعَ لَهُ لَازِمٍ لَهُ مِنْ حَيْثُ هُوَ لَازِمُهُ، كَدَلَالَةِ لَفْظِ الْإِنْسَانِ عَلَى قَابِلِ الْعِلْمِ وَصَنْعَةِ الْكِتَابَةِ. فَصْلٌ. لَا يَخْفَى أَنَّ اللَّفْظَ يَدُلُّ عَلَى تَمَامِ مَا وُضِعَ لَهُ بِمُجَرَّدِ الْوَضْعِ، وَعَلَى جُزْئِهِ لِأَنَّ فَهْمَ الْكُلِّ لَا يُمْكِنُ بِدُونِ فَهْمِ الْجُزْءِ، وَأَمَّا دَلَالَتُهُ عَلَى الْخَارِجِ عَنْ مَعْنَاهُ الْمَوْضُوعِ لَهُ فَتَحْتَاجُ إِلَى أَنْ يَكُونَ ذٰلِكَ الْخَارِجُ لَازِمًا لِلْمَعْنَى الْمَوْضُوعِ لَهُ فِي الذِّهْنِ، أَيْ بِحَيْثُ مَتَى حَصَلَ الْمَوْضُوعُ لَهُ فِي الذِّهْنِ حَصَلَ ذٰلِكَ الْخَارِجُ أَيْضًا، وَإِلَّا لَمْ تَكُنْ لِلَّفْظِ عَلَيْهِ دَلَالَةٌ كُلِّيَّةٌ دَائِمَةٌ، وَالْمُعْتَبَرُ عِنْدَ أَصْحَابِ هٰذَا الْفَنِّ الدَّلَالَةُ الْكُلِّيَّةُ الدَّائِمَةُ، وَأَمَّا عِنْدَ عُلَمَاءِ الْأُصُولِ وَالْبَيَانِ فَتَكْفِي الدَّلَالَةُ فِي الْجُمْلَةِ، فَلَا يُشْتَرَطُ عِنْدَهُمُ اللُّزُومُ الْعَقْلِيُّ، بَلْ يَكْفِي اللُّزُومُ فِي الْجُمْلَةِ.

Google Translate ↗pp. 9–11

فصل. هرگاه که موضوع له بسیط باشد و او را لازم ذهنی نباشد اینجا دلالت مطابقت باشد بی تضمن و التزام، لیکن دلالت تضمن و التزام بی مطابقت صورت نبندد. و اگر موضوع له بسیط باشد و او را لازم ذهنی بود اینجا دلالت التزام باشد بی تضمن، و اگر موضوع له لفظ مرکب باشد و او را لازم ذهنی نباشد اینجا دلالت تضمن باشد بی التزام.

Section. Whenever the assigned meaning is simple and has nothing bound to it in the mind, there is correspondence without inclusion or implication; but inclusion and implication cannot come about without correspondence. If the assigned meaning is simple and has something bound to it in the mind, there is implication without inclusion; and if the assigned meaning of the word is composite and has nothing bound to it in the mind, there is inclusion without implication.

Arabic translation

فَصْلٌ. مَتَى كَانَ الْمَوْضُوعُ لَهُ بَسِيطًا وَلَمْ يَكُنْ لَهُ لَازِمٌ ذِهْنِيٌّ وُجِدَتِ الْمُطَابَقَةُ بِدُونِ التَّضَمُّنِ وَالِالْتِزَامِ، وَأَمَّا التَّضَمُّنُ وَالِالْتِزَامُ فَلَا يُتَصَوَّرَانِ بِدُونِ الْمُطَابَقَةِ. وَإِنْ كَانَ الْمَوْضُوعُ لَهُ بَسِيطًا وَلَهُ لَازِمٌ ذِهْنِيٌّ وُجِدَ الِالْتِزَامُ بِدُونِ التَّضَمُّنِ، وَإِنْ كَانَ الْمَوْضُوعُ لَهُ مُرَكَّبًا وَلَيْسَ لَهُ لَازِمٌ ذِهْنِيٌّ وُجِدَ التَّضَمُّنُ بِدُونِ الِالْتِزَامِ.

Google Translate ↗pp. 11–12

The lesson

Verbal conventional is of three kinds. (muṭābaqa): a word signifies the whole of what it was assigned to, as “man” signifies rational animal as a whole. (taḍammun): it signifies a part of that, as “man” signifies animal alone, or rational alone. (iltizām): it signifies something outside what it was assigned to but bound to it, as “man” signifies being able to learn and to write.

comes from the assignment; is rational, since one cannot understand the whole without its part. For the thing outside must be bound to the meaning in the mind, so that whenever the meaning comes to mind, it comes too; otherwise the word would not signify it universally and always. That rational binding is what the require. The scholars of legal theory (uṣūl) and of (bayān) are content with in some cases, so for them a customary binding (luzūm ʿurfī) is enough.

can be found without the other two, but not they without it, because what follows cannot be without what it follows. If the meaning is and has nothing bound to it in the mind, there is correspondence alone. If it is simple but has something bound to it, there is without . If it is composite with nothing bound to it, there is inclusion without implication.

Terms

المُطابَقَةُ al-muṭābaqa: correspondence: the whole meaning
التَّضَمُّنُ al-taḍammun: inclusion: a part of the meaning
الالْتِزامُ al-iltizām: implication: something outside, bound to it
اللُّزُومُ العَقْلِيُّ al-luzūm al-ʿaqlī: rational binding: required by the logicians
اللُّزُومُ العُرْفِيُّ al-luzūm al-ʿurfī: customary binding: enough for uṣūl and bayān

Examples

الإِنْسانُ ← الحَيَوانُ النّاطِقُ
“man” for rational animal: correspondence
الإِنْسانُ ← الحَيَوانُ
“man” for animal: inclusion
الإِنْسانُ ← قابِلُ العِلْمِ
“man” for able to learn: implication

Test yourself

3 questions on this lesson. With 6 out of 10 or more (two stars) the next lesson opens.

Question 1
“Man” signifying “animal” alone is…
Question 2
Can inclusion or implication exist without correspondence?
Question 3
What kind of binding do the logicians require for implication?

Next lesson: Literal and figurative; one meaning and many

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