Quick Answer:
Detailed Answer:
Question: is the saying of those who doubt the generality of the tradition of "Manzilat" valid scientifically?
Answer: Some people say that: The word of «بمنزلة هارون» “ to be to me what Aaron” is a gender noun which has been added to the proper noun and it has been proved by the science of the principals of Islamic jurisprudence that the added gender noun is not counted as one of the comprehensive words.
We say in answer to this matter that:
First: According to scholars of the Principals of Jurisprudence, exception is a reason for generality.
The explanation is that: The word of "to be to me what" “Manzilat” has been added to the word of “Aaron” and excepting f r o m it is correct. As it is said that: "Zaid and Amr share the same attributes except in parentage" and "Bakr and Khalid share the same attributes except in knowledge" and it was pointed out that the exception is the reason for the generality of that f r o m which a thing is excluded (Mustathna Menh).
Baizawi says that: “The criterion of generality is the permit of exception”.[1]
Kamaluddin Ibn Imam Kamiliyah also says: “The criterion of generality is the permit of exception”.[2]
The same expression is also quoted f r o m Jalaluddin Mahalli.[3]
Second: According to the view of some scholars of the Principals of Jurisprudence the added gender noun is counted as one of the general forms; among them:
Qazi Ayji says that: According to the researchers the general forms are as follows:
- The conditional and interrogative nouns; as: Whoever and Whatever and Whenever and Wherever “من و ما و مهما و اینما”.
- The relatives; as: Whoever and Whatever and Which “من و ما و الذى”.
- Plural form with “Alif” and “Laam” which is not for covenant; as: The scholars “العلماء”.
- The added plural; as: The scholars of Baghdad “علماء بغداد”.
- The added gender noun.[4]
Abul Baqa’ says that: “A singular noun added to the proper noun is used for generality”.[5]
Jalaluddin Mahalli says that: “According to the correct point of view, a singular noun added to the proper noun is used for generality; as the author has mentioned it in the Sharh Mukhtasar book, so long as there is not the issue of covenant and promise; as this verse: فَلْیَحْذَرِ الَّذِینَ یُخالِفُونَ عَنْ أَمْرِهِ"therefore let those beware who go against his order" means all the orders of God…. [6]
Ibn Najim Misri says that: a singular noun added to the proper noun is used for generality; and they have relied on this rule to show that “امر” "order" is for obligation following the verse فَلْیَحْذَرِ الَّذِینَ یُخالِفُونَ عَنْ أَمْرِه ِ means all of the commands of God.[7]
Chalbi has quoted f r o m Razi in his marginal notes on “Mutawwal” book that that he said: the gender noun will be used for generality if it is used without any indication for appropriation and this is obtained f r o m the induction of the words of scholars.8
Third: According to the view of researchers of scholars, comparison is one of the forms of generality; for instance the comparison letter of Kaaf “کاف” conveys the generality in any case which is probable.9
The same meaning is obtained f r o m the tradition of “Manzilat” so Ali (a.s.) has all the virtues of the Prophet (s.a.w) except the Prophecy.10
[1]- Minhaj al-Wusul Fi Ilm al-Usul.
[2]- Sharh of Minhaj al-Wusul, the second matter of the first part.
[3]- Sharh of Jalaluddin Ala Jam’ al-Jawami’ Sabki, part of general and specific
[4]- Sharh of Mukhtasar al-Usul, vol. 2, P. 102.
[5]- Al-Kulliyat, p. 829.
[6]- Sharh of Jam’ al-Jawami’, part of generality and special
[7]- Al-Ashbah Wa al-Nazair, p.381.
8- Mutawwal, introduction of the book.
9- Kashf al-Asrar fi Sharh Usul Bazudi, vol.2, pp.389-391
10- Ali Asghar Rizwani, Imamology and Answering to the Doubts (2),p.227
No feedback yet