اَلْحَيَوَانُThe animalمَجَازٌis a metaphorلَمْnotيَكُنْbeبَيْنَbetweenالدَّعْوَيَيْنِthe two claimsفَرْقٌa differenceإِلَّاexceptكَثْرَةٌthe abundanceالاِسْتِعْمَالِof usageفِيinمَيْلٍthe inclinationالْحَيَوَانِof the animal,,لَكِنَّbutيُسْتَعْمَلُit is usedمُقَيَّدًاrestrictedبِمَاto whatيُبَيِّنُindicatesأَنَّهُthat itأُرِيدَis intendedمَيْلٌthe inclinationالْحَيَوَانِof the animalوَهُنَاand hereاسْتُعْمِلَit was usedمُقَيَّدًاrestrictedبِمَاto whatيُبَيِّنُindicatesأَنَّهُthat itأُرِيدَ بِهِis intended by itمَيْلٌthe inclinationالْجُمَادِof the inanimate,,وَالْقَدْرُand the amountالْمُشْتَرَكُsharedبَيْنَbetweenمَسَمَّيَاتٍthe designationsالأَسْمَاءِthe namesالمُتَوَاطِئَةِthat are coextensiveأَمْرٌis a matterكُلِّيٌّuniversalعَامٌّgeneralلَاnotيُوجَدُexistsكُلِّيًّاuniversallyعَامًّاgeneralإِلَّاexceptفِيinالذِّهْنِthe mind,,وَهُوَand it isمَوْرِدٌthe sourceالتَّقْسِيمِof divisionبَيْنَbetweenالْأَنْوَاعِthe types,,لَكِنَّbutذَاكَthatالمَعْنَىmeaningالْعَامُّgeneralالْكُلِّيُّuniversalكَانَwasأَهْلُthe peopleاللُّغَةِof the languageلَاnotيَحْتَاجُونَneedإِلَىtoالتَّعْبِيرِexpressionعَنْهُabout it,,لِأَنَّهُمْbecause theyإِنَّمَاonlyيَحْتَاجُونَneedإِلَىtoمَاwhatيُوجَدُexistsفِيinالْخَارِجِthe outside,,وَإِلَىand toمَاwhatيُوجَدُexistsفِيinالْقُلُوبِthe heartsفِيinالْعَادَةِhabit,,وَمَاand whatلَاnotيَكُونُisفِيinالْخَارِجِthe outsideإِلَّاexceptمُضَافًاwhen addedإِلَىtoغَيْرِهِotherلَاnotيُوجَدُexistsفِيinالذِّهْنِthe mindمُجَرَّدًاabstracted,,بِخِلَافِunlikeلَفْظٍthe termالْإِنْسَانِhumanوَ الْفَرَسِand the horse,,فَإِنَّهُfor when itلَمَّاwhenكَانَwasيُوجَدُexistsفِيinالْخَارِجِthe outsideغَيْرُnotمُضَافٍadded,,تَعَوَّدَتْthe minds accustomedالأَذْهَانُthe mindsتَصَوُّرَto conceiveمَسَمًّىthe designationالْإِنْسَانِhuman,,وَمَسَمًّىand the designationالْفَرَسِthe horseبِخِلَافِunlikeتَصَوُّرِthe conceptionمَسَمًّىthe designationالإِرَادَةِof willوَمَسَمًّىand the designationالْعِلْمِof knowledgeوَمَسَمًّىand the designationالْقُدْرَةِof abilityوَمَسَمًّىand the designationالْوُجُودِof existenceالْمُطْلَقِthe absoluteالْعَامِّgeneralفَإِنَّfor itهَذَاthisلَاnotيُوجَدُexistsلَهُfor itفِيinالْلُّغَةِthe languageلَفْظٌtermمُطْلَقٌunrestrictedيَدُلُّindicatesعَلَيْهِabout it,,بَلْbutلَاnotيُوجَدُexistsلَفْظٌthe termالإِرَادَةُwillإِلَّاexceptمُقَيَّدًاrestrictedبِالْمُرِيدِby the willing,,وَلَاnorلَفْظٌthe termالْعِلْمُknowledgeإِلَّاexceptمُقَيَّدًاrestrictedبِالْعَالِمِby the knower,,وَلَاnorلَفْظٌthe termالْقُدْرَةُabilityإِلَّاexceptمُقَيَّدًاrestrictedبِالْقَادِرِby the able,,بَلْbutوَهَكَذَاlikewiseسَائِرُall otherالأَعْرَاضِqualitiesلَمَّاfor whenلَمْnotتُوجَدْexistsإِلَّاexceptفِيinمُحَالاَتِهَاtheir domainsمُقَيَّدَةًrestrictedبِهَاby them,,لَمْnotيَكُنْbeلَهَاfor themفِيinالْلُّغَةِthe languageلَفْظٌtermإِلَّاexceptكَذَٰلِكَthus.. فَلَاso there is notيُوجَدُexistsفِيinالْلُّغَةِthe languageلَفْظٌtermالسَّوَادُof blacknessوَالْبِيَاضُand whitenessوَالطُّولُand heightوَالْقَصَرُand shortness,,إِلَّاexceptمُقَيَّدًاrestrictedبِالْأَسْوَدِto blackوَالْأَبْيَضِand white,,وَالطَّوِيلِand tallوَالْقَصِيرِand shortوَنَحْوَand similarذَٰلِكَto that,,إِلَّاexceptمُجَرَّدًاabstractedعَنْfromكُلِّallقَيْدٍrestriction,,وَإِنَّمَاand onlyيُوجَدُexistsمُجَرَّدًاabstractedفِيinكَلَامٍthe wordsالمُصَنَّفِينَof the classifiersفِيinالْلُّغَةِlanguage,,لِأَنَّهُمْbecause theyفَهِمُواunderstoodمِنْfromكَلَامٍthe wordsأَهْلِof the peopleاللُّغَةِof the languageمَاwhatيُرِيدُونَthey intendبَهُby itمِنْfromالْقَدْرِthe amountالمُشْتَرَكَshared.. وَمِنْهُAnd among this isقَوْلُهُthe statementتَعَالَىthe Exalted::﴿فَأَذَاقَهَاSo He made them tasteاللَّهُAllahلِبَاسَthe garmentالْجُوعِof hungerوَالْخَوْفِand fear﴿))[النَّحْلِ: ١١٢][An-Nahl: 112].فَإِنَّIndeedمِنَamongالنَّاسِthe peopleمِنْsomeيَقُولُونَsay::الذَّوْقُThe tasteحَقِيقَةٌis a realityفِيinالذَّوْقِtastingبِالْفَمِby mouthوَاللِّبَاسِand the garmentبِمَاthat whichيُلْبَسُis wornعَلَىonالْبَدَنِthe body,,وَإِنَّمَاand onlyاُسْتَعِيرَis borrowedهَذَاthis،,وَهَذَاand thisلَيْسَis notكَذَٰلِكَso.بَلْButقَالَsaidالْخَلِيلُAl-Khalil::الذَّوْقُThe tasteفِيinلُغَةِthe languageالْعَرَبِof Arabsهُوَisوُجُودُthe existenceطَعْمٍof the tasteالشَّيْءِof the thing,,وَالاِسْتِعْمَالُand usageيَدُلُّindicatesعَلَىon that.قَالَHe saidتَعَالَىthe Exalted::﴿وَلَنُذِيقَنَّهُمAnd We shall make them tasteمِنَofالْعَذَابِthe tormentالْأَدْنَىthe lesserدُونَwithoutالْعَذَابِthe punishmentالْأَكْبَرِthe greatest﴾))[السَّجْدَةِ: ٢١][As-Sajda: 21].وَقَالَAnd He said::﴿ذُقْTasteإِنَّكَIndeed youأَنْتَareالْعَزِيزُthe Mightyالْكَرِيمُthe Generous﴾))[الدُّخَانِ: ٤٩][Ad-Dukhān: 49].وَقَالَAnd He said::﴿فَذَاقَتْSo she tastedوَبَالَthe consequencesأَمْرِهَاof her matter﴾))[الطَّلاَقِ: ٩][At-Talāq: 9].وَقَالَAnd He said::﴿فَذُوقُواSo tasteالْعَذَابَthe punishmentبِمَاfor whatكُنتُمْyou have beenتَكْفُرُونَdisbelieving﴾))[آلِعِمْرَانِ: ١٠٦][Aal Imran: 106].وَقَالَAnd He said::﴿فَذُوقُواSo taste۹۱... [{{
The term 'animal' is a metaphor where there was no difference between the two claims except for its abundant usage in the inclination of the animal. However, it is used in a restricted manner to indicate that the inclination of the animal is meant; here it is used in a restricted manner to indicate that the inclination of the inanimate is meant, and the common essence among the names of coextensive nouns is a universal general matter that exists entirely only in the mind, which serves as the source of division among types. However, that general universal meaning was something that the linguists did not need to express, because they only needed what exists in the external world and what typically exists in the hearts, and what does not exist outside except when added to something else does not exist in the mind abstracted. Unlike the term 'human' and 'horse', for when it exists outside unadded, the minds accustomed to conceive the designations of the human and the horse unlike the conception of the designation of will, knowledge, ability, and absolute general existence; for there is no unrestricted term in language that indicates this, but the term 'will' exists only restricted by the willer, nor does the term 'knowledge' exist except restricted by the knower, nor the term 'ability' except restricted by the able one, and likewise all other qualities when they exist only in their contexts restricted by them, they have no term in the language except thus. So in the language, there is no term for blackness and whiteness, height and shortness, except restricted by black and white, tall and short, and so on, except abstracted from all restriction; and it only exists abstracted in the words of classifiers in language, because they understood from the words of linguists what they intend by the common essence. Among this is the statement of the Exalted: 'So He made them taste the garment of hunger and fear' [An-Nahl: 112]. Indeed, among the people, some say: the taste is the reality in tasting by mouth, and the garment in what is worn on the body, and this is merely borrowed, and this is not so; in fact, Al-Khalil said: the taste in the language of Arabs is the presence of flavor of the thing, and the usage indicates this, Allah the Exalted said: 'And We shall make them taste the punishment of the lesser without the greater punishment' [As-Sajda: 21]. And He said: 'Taste indeed, you are the Mighty the Generous' [Ad-Dukhān: 49]. And He said: 'So she tasted the consequences of her matter' [At-Talāq: 9]. And He said: 'So taste the punishment for what you have been disbelieving' [Aal Imran: 106]. And He said: 'So taste...'.