vey the ideas meaning not be regarded as natural causes that would have any role in
its fulfillment.
The second kind is perceived existence (wujud ictibarf). It is a kind of existence for something from a subjective point of view, and not in the objective sense. This kind of existence, however, depends on the existence of the one who possesses that point of view. The view of every object is self-subsistent, and originates from itself directly, without depending at all upon the external existence of a particular term. As for the endorsement, by the lawgiver or by rational persons, of contracts (uqud) or one-sided dispositions ( lqa at) emanating from the people-even if it depends upon the issuance of the words, or something to the same effect, from the promulga‌ tor, and even if its terms do not have any binding effect if they are not explicit, in word or action-that endorsement in these matters nevertheless depends upon the issuance of terms, with the intention of setting up or bringing about the contractual agreement. The subject of discussion, however, is the purport of the words brought to bear in the stage preceding the endorsement.
In short, the real or perceived existence of a thing does not depend on the words. As for the endorsement given by the lawgiver or the rational persons to the perceived existence of the words, although it is dependent on the wording in the contracts and one-sided dispositions, still [a things existence] depends on it. This dependency is due to the fact that the wording is used to convey the same meaning in establishing the terms of the contract. Verbal existence appertains to any idea that may be signi‌ fied by speech. Consequently, there is no sense in the dictum "Construction (insha) is designed to bring about the meaning through verbalization."
The correct opinion in this regard is that the created structures are brought into being to manifest a mental matter of some kind. Such a mental matter could be subjective, such as in commanding and in prohibiting, or in contracts and one-sided dispositions; or it could be a characteristic such as ambition or hope. In this way, the forms of the sentences are pointers to a mental proposition: In the declarative sentence it is the intent of the narrative, whereas in the creative sentence it is some‌ thing else.
Moreover, use of the accentuating sentence for a mental proposition may indeed be due to the need to accentuate this proposition, or it could be due to something other than that. Whether, in this latter form, the sentence is applied figuratively or actually, this is not the place for its elaboration. We have treated the subject in our lectures on juridical methodology.
It appears, from the application of the termtalab (quest), that it has been coined to indicate an undertaking to attain a particular goal. Hence, one does not say, "He sought a long-cherished wish," nor, "He sought the Hereafter," except to indicate undertaking the quest for attaining them. In the lexicon Li$an al- Arab [by Ibn Man ur],
basis, it is correct to apply the term talib (the one who seeks) to amir (the one who demands and commands) because he endeavors to fulfill the task he was asked to perform. This is because a command is that which calls upon a person to fulfill that which has been commanded. "Command" (amr), then, is in itself a confirmation of the quest (talab), and not an utterance of which the quest is the meaning. Accord-