Alif Laam ahd-e-zahni?

[Seekeress@0]

Assalamu Alaikum wa rahmatULLAHI wa barakatuHU wa maghfiratuHU,

There is a statement made by a muhashshi whose muhashshaa Kaafiah is the subject of my study these days, and for which I need an explanation from the erudite scholars at SF.

It is as follows:

يمكن ان يكون اللام للعهد الذهني و لا توجب جهالة المحدود لحصول تعين الكلمة النحوية عند السامع باعتبار المقام

This is with regards to the could be-type of the alif-laam on the word 'Al-kalimatu'

In my humble opinion, it can be (crudely) translated as :

"It is possible that it is the laam for ahd-zahni and this does not establish the ignorance of that which is being defined due to the occurrence of the appropriation of the nahwi kalimah by the listener by virtue of taking its position (in the speaker's statement) into account."

Now the way I understand it is that an occasion of an ahd-zahni laam appended to a word, say kalimah, does not necessarily imply that the listener is totally unfamiliar with the word kalimah itself because he ( the listener ) has already kind of figured it out that the word kalimah being referred to here is that kalimah which is used in Ilm-un-Nahw, hence differentiating it from the kalimah used in other uloom perhaps, say Ilm-us-Sarf, and he came to this conclusion due to the position of the word kalimah in the speaker's statement.

My question is : Al-kalimatu is the very first word of the book excepting the Basmalah of course, so the first word that the listener hears from the speaker is al-kalimatu. So for the former to instantly recognize it to belong to the ilm-un-nahw, does this not in turn affirm the listener's prior knowledge as to nahw and its differentiating features? Right before making the afore-mentioned statement, when the muhashshi states that the alif-laam could also be that of ahd-e-khariji due to the qareenah that ( and I am crudely translating it ) the al-ma'hood word is that which is jaari ( commonly referred to and understood as kalimah ) on the tongues of the grammarians the reason being that the mutakallim is a nahwi and every mutakallim has his own istilaahaat( terminologies). Therefore, the kalimah is an "understood" ( thing) between the mutakallim and the saami'. In short, both the listener and the speaker are being presumed to be nahwis, but isnt the listener a Talib-ul-ilm, who may or may not have prior knowledge of Nahw etc? So how does this become a qareenah for the alif-laam being one of ahd-e-khariji or ahd-e-zahni? Actually, I want to understand the concept of al-ma'hood.

JazakumULLAH Khair,
Wassalam ma'al-ikram