الشافِعِيAl-Shafi'iوَلاand notأبوAbuحَنِيفَةHanifaفَإنَّfor indeedتَقْسيمdivisionالأَلْفَاظof wordsإلىintoحَقيقَةrealityوَمَجازand metaphorإنَّمَاonlyاشْتَهَرbecame famousفِيinالمِئَةthe hundredالرَّابِعَةfourth,, وَظَهَرَتand appearedأَوَائِلُهَاits beginningsفِيinالمِئَةthe hundredالثَّالِثَةthird,, وَمَاand whatعَلِمْتُهُI know itمَوْجُودًاexistingفِيinالمِئَةthe hundredالثَّانِيَةsecond,, اللّهُمَّO Allahإلَّاexceptأَنْthatيَكُونَit beفِيinأَوَاخِرِهَاits latter part.. وَالَّذِينَAnd thoseأَنْكَرُواwho deniedأَنْthatيَكُونَthere beأَحْمَدُAhmad:: غَيْرُهُothersنَطَقُواspokeبِهَذَاthisالتَّقْسِيمdivision.. قَالُواThey said:: إنَّIndeedمَعْنَىthe meaningقَوْلِof the statementأَحْمَدَAhmad:: مِنْfromمَجازmetaphorاللُّغَةthe language-- أَيthat isمِمَّاwhatيَجُوزُis permissibleفِيinاللُّغَةthe language:: أَيthat isيَجُوزُit is permissibleفِيforاللُّغَةthe languageأَنْtoيَقُولَsayالواحِدُthe oneالعَظِيمُmagnificentالَّذِيwhoلَهُhasأَعْوَانٌhelpers:: نَحْنُWeفَعَلْنَاdidكَذَاsuch and such,, وَنَفْعَلُand we doكَذَاsuch and such,, وَنَحْوُand so onذَلِكَthat.. قَالُواThey said:: وَلَمْand did notيَرِدْrespondأَحْمَدُAhmadبِذَٰلِكَwith that:: أَنْthatاللَّفْظَthe wordاسْتُعْمِلَwas usedفِيinغَيْرِother thanمَاwhatوُضِعَwas placedلَهُfor it.. وَقَدْAnd a groupأَنْكَرَdeniedطَائِفَةٌa factionأَنْthatيَكُونَthere isفِيinاللُّغَةthe languageمَجَازٌmetaphor,, لاnotفِيinالْقُرْآنِthe Quranوَلَاnorغَيْرِهِothers,, كَأَبِيlike AbuإِسْحَاقَIshaqالإِسْفَرَائِينِيAl-Isfarayini.. وَقَالَAnd saidالمُنَازِعُونَthe disputersلَهُto him:: النِّزَاعُthe disputeمَعَهُwith himلَفْظِيٌّis verbal,, فَإنَّهُfor indeedإِذَاifسَلَّمْit is concededأَنْthatفِيinاللُّغَةthe languageلَفْظًاa wordمُسْتَعْمَلًاusedفِيinغَيْرِother thanمَاwhatوُضِعَwas meantلَهُfor itلَاnotيَدُلُّindicatesعَلَىonمَعْنَاهُits meaningإِلَّاexceptبِقَرِينَةٍby evidence.. فَهَذَاThisهُوَisالمَجَازُthe metaphor,, وَإِنْand ifلَمْnotيُسَمِّهِis namedمَجَازًاas a metaphor.. فَيَقُولُHe saysمَنْwhoيَنْصُرُهُsupports him:: إنَّIndeedالَّذِينَthose whoقَسَّمُواdividedاللَّفْظَthe wordحَقيقَةًrealityوَمَجَازًاand metaphorقَالُواthey said:: الحَقيقَةُthe realityهِيَisاللَّفْظُthe word""تَعْمَلُappliedفِيinمَاwhatوُضِعَwas placedلَهُfor it,, وَالْمَجَازُand the metaphorهُوَisاللَّفْظُthe wordسَدٌّusedوَالْحِمَارُand the donkey,, إِذَاifأُرِيدَit meansبِهِمَاby themالْبَهِيمَةُthe animal,, أَوْorالشُّجَاعُthe braveوَالدَّاعِيand the caller.. نَظَريFor example:قَدْmayوُضِعَwas placedأَوَّلاًinitiallyلِمَعْنَىfor meaning,, ثُمَّthenبَعْدَafterذَلِكَthatغَيْرَother thanمَوْضُوعِهِits subject,, وَلِهَذَاand for this reasonكَانَit wasتِيْقَةًan authentic,, وَلَيْسَand notلِكُلِّfor everyحَقيقَةًreality.... وَهَذَاAnd thisالتَّقْسِيمdivisionوَادٍis a valley,, ذَلِكَthatقَدْmayيُسْتَعْمَلُbe usedالمَشْهُورُthe famousعِنْدَamongأَهْلِthe peopleأَنْthatمَجَازٌmetaphor,, فَاعْتَرَضَthus objectedعَلَيْهِمْto themبِــwithحَقيقَةًrealityوَلَاor notمَجَازٌmetaphor,, فَإِذَاifاُسْتُعْمِلَit is usedهَذَاthisكُلٌّentirelyإنَّمَاonlyيَصِحُّis validأَنْtoلَوْifعُلِمَit is knownذَلِكَthatاُسْتُعْمِلَتْwas usedفِيْهَاin it؛; فَيَكُونُit would beلَهَاfor themوَضْعٌa purpose...... عَلَىonقَوْلِthe statementمَنْofيَجْعَلُmakesاللُّغَاتِlanguagesاصْطِلَاحِيَّةًconventional,, وَاصْطَلَحُواand agreedعَلَىonأَنْthatيُسَمُّواthey nameهَذَاthisبِكَذَاas such,, وَهَذَاand thisاللُّغَاتُlanguages.. وَهَذَاAnd thisالْقَوْلُstatementلَاnotنَعْرِفُwe knowأَحَدًاanyoneمِنَofالمُسْلِمِينَMuslimsوَandأَبَاAbuالحَسَنِAl-HasanالأشعريAl-Ash'ariكِلَاهُمَاbothقَرَأَreadعَلَىonأَبِيAbuعَلِيٍّAliالجُبَيْعِيّAl-Jubai... مَذْهَبُThe doctrineالمُعْتَزِلَةof the Mu'tazilaوَخَالَفَهُمْand opposed themفِيinالْقَدْرِdestinyوَالْوَعِيدِand warning,, وَفِيand inالْأَصْلِthe rootعَofقَبْلَbeforeالاِسْتِعْمَالِthe usageلَاthere is noحَقيقَةٌtruthلَهَاto it..
Al-Shafi'i and not Abu Hanifa, for indeed the division of words into reality and metaphor became famous in the fourth century, and its beginnings appeared in the third century, and what I know existed in the second century, unless it is at the end of it. And those who denied that Ahmad and others spoke with this division said: Indeed, the meaning of Ahmad's statement is from the metaphor of the language, meaning it is permissible in the language: it is permissible in the language for the great one who has helpers to say: We did such and such, and we do such and such, and so on. They said: And Ahmad did not mean by that that the word was used in other than what it was intended for. And a group has denied that there is metaphor in the language, neither in the Quran nor in anything else, like Abu Ishaq Al-Isfarayini. And those who disputed with him said: The dispute with him is verbal, for if it is conceded that in the language there is a word used in other than what it was meant for and does not indicate its meaning except by evidence, then this is the metaphor, even if it is not called a metaphor. So he who supports him says: Indeed, those who divided the word into reality and metaphor said: the reality is the word 'applied in what it was meant for,' and the metaphor is the word used in other than what it was meant for, and this includes the animal when it is meant by it the brave and the one who calls. For example, it was initially placed for a meaning, and then after that it is other than its subject, and for this reason it was authentic and not for every truth. And this division is a valley, thus it may be used in contexts where it is famous among the people that it is a metaphor; they objected to them by saying, If this is all valid, if it is known that this was used in it, then it would have a purpose. This is on the statement of those who consider languages to be conventional, and they agreed to name this as such, and this is languages. This statement, we know no one of the Muslims and Abu Al-Hasan Al-Ash'ari, both read on Abu Ali Al-Jubai. The doctrine of the Mu'tazila and opposed them in destiny and warning, and in the root before the usage, is there no truth to it.