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8 – المجمل والمبين والظاهر والمؤول

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والمجمل ما يفتقر إلى البيان، والبيان إخراج الشيء من1 حَيِّز الإشكال إلى حيز التجلّي.

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والنصّ2 لا يحتمل إلا معنى واحدا، وقيل ما تأويله تنزيله، وهو مشتق من منصة العروس وهو3 الكرسي.4

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والظاهر ما احتمل أمرين أحدهما أظهر من الآخر، ويؤول الظاهر5 ويسمى ظاهرا بالدليل.

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والعموم قد تقدم شرحه.6

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  1. Lbg. 256 has instead عن , but other mss and the Maḥallī tradition agree on من , which is also how this famous definition of bayān is generally quoted from its originator, Abū Bakr al‑Ṣayrafī (d. 942). ↩
  2. So BM 3093, the original text of Lbg. 256, and (apparently) one of SH’s manuscripts, Kuwait 231. In Lbg. 256 ما has been added above the line, after والنص , which gives the sentence the form of a definition, and makes it parallel to the alternative definition that follows. Spr. 601 has والمُبَيَّن هو النص instead of والنص , while one of SH’s manuscripts, Riyadh 5878, inserts والمبين هو النص before والنص ; this awkward addition, which also appears as a gloss in al‑Maḥallī’s commentary, makes the text fit al‑Juwaynī’s table of contents above, which announces that this section will discuss المجمل والمبين والظاهر والمؤول . ↩
  3. SH corrects وهو to وهي . ↩
  4. Spr. 601 has instead وهو مشتق من المنصة التي تجلى عليها العروس . ↩
  5. The Maḥallī tradition, Spr. 601, and one of SH’s mss, Kuwait 231, add بالدليل . (The other two mss that SH cites at this point do not actually contain this part of the text, according to what SH says on p. 59, p. 103 n. 1, and p. 206 n. 5.) ↩
  6. والعموم قد تقدم شرحه is not in the Maḥallī tradition. Ibn al‑Firkāḥ considers it unnecessary verbiage, but says that it is in his copies of the matn (or in at least one of his copies, according to one of SH’s mss, Riyadh 5878). It is in Spr. 601. ↩
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Source: http://waraqat.vishanoff.com/a/a8/