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﴿ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴾

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Explanation of the Fourth Point in the Refutation of Those Who Divert a Word from Its Apparent Meaning, with the Example Being the Word "Village"

Machine translationRead the Arabic original
The Shaykh : The author, as you see, mentioned how many aspects? Three, even though at the beginning of his speech he says: four functions of elevation. So where is the fourth?
The student: The second chapter

The Shaykh : What? He did not mention anything but three.
The student: ...
The student: Let us leave the commentary aside. The fourth point in the text: that they must establish that the word is capable of the meaning they specified in its context, in the specific context. Because the word’s capacity for a meaning in a general sense does not mean it is capable of it in every context. Therefore, they must provide evidence that the meaning they specified is suitable for this specific context. Because the word’s capacity for a meaning in a general sense does not necessitate that it is capable of it in every context, is that not so? There may be something in the context that prevents the meaning the word is capable of in other contexts. This is common in the Qur'an and the Sunnah: words have meanings, but they are not suitable for the absolute meanings in this specific context. For example, if they say that "istawa" (to rise) can come to mean "istawla" (to seize), we say: but we need evidence indicating that it is capable of that meaning in this specific context. Let us leave aside the fact that it is capable of it in a general sense; we may agree with that. But you must establish evidence for its capacity for this meaning in this specific context. Let me give you an example: "al-qaryah" (the village) is used for dwellings and for the inhabitants, correct? But in one place it is not suitable for the inhabitants, and in another place it is not suitable for the dwellings. So in His saying, the Exalted:
And how many a city did We destroy while it was committing wrong وكم من قرية أهلكناها وهي ظالمة
[Al-Hajj 22:45]
Is "al-qaryah" suitable here for the dwellings?
The student: No.

The Shaykh : Why?
The student: ...

The Shaykh : Because it does not oppress and it does not perish; it is the inhabitants who perish, as He, the Exalted, said regarding the people of Hud:
And they became so that nothing was seen [of them] except their dwellings فأصبحوا لا يُرى إلا مساكنهم
[Al-Ahqaf 46:25]
Now, in His saying, Blessed and Exalted is He:
We are destroying the people of this village إنا مُهلكو أهل هذه القرية
Is "al-qaryah" here suitable for the inhabitants?
The student: No, it is not suitable.

The Shaykh : Is it suitable for the inhabitants?
We are destroying the people of this village إنا مهلكو أهل هذه القرية

The student: It is necessarily the inhabitants.

The Shaykh : It is necessarily the inhabitants? There is no god but Allah.
The student: The dwellings.

The Shaykh : It is necessarily the dwellings. So think, my brothers. It is necessarily the dwellings. "The people of this village"; "people" is attached to "village." So if we said "village" here means the inhabitants, the meaning would be: "We are destroying the people of the people." So "the people of the village" now: "the people of the village" are the inhabitants, and "the village" is the dwellings. So here, "the village" is not suitable for the inhabitants. So we say to these people of figurative interpretation: the fourth function is that you must establish that the word is suitable for the meaning you specified in this specific context. So the functions they are required to fulfill are four. Yes.
Source alathar.net

The Arabic text is copied verbatim from the original source, without any edits.

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