The Lafzh Al-Mufrad (individual or singular worded expression) is divided in terms of the Lafzh and the meaning that it indicates to into seven categories:

This is where the Lafzh (wording) and the Ma’naa (meaning) are unified and this is like the Lafzh ‘Allah’ because it is one single Lafzh and its Meaning is one, which means that its Madlool (the meaning that it indicates) is one.

This is where the Lafzh (worded expression) is one and its meanings are numerous. This is like the Lafzh ’(‘Ain) as it indicates to a number of meanings including: Eye, spring of water, gold and spy. And other example is ‘Al-Qur’u) as it indicates to the meaning of (the period of) purity and to the meaning of (the period of) menstruation.

This is the Lafzh that is applied upon things which are at a variance with each other although it is in agreement in respect to the meaning that the Lafzh was set and provided for. This is like the Lafzh ،لَؤْ ن (lawn/colour) and that is because black is a colour, white is a colour and red is a colour and so on… Another example is the Lafzh (Rajul/man) which is applied to Zaid, ‘Amr, Muhammad and so on… Or like the Lafzh (Jism/body) as it is used for the sky, the earth, the human, the animal and anything of substance (weight) that occupies a scope of space.

Allah (swt) said:

Within this Aayah a Mutawaati’u Lafzh has been mentioned indicating to ‘Al-‘Umoom’ (generality) and this is the Lafzh ‘ما‘ (Maa/what/whatsoever). It therefore means the human, the angels, the animals and inanimate creations… That is because the Lafzh Al-Mutawaati’ is from the Alfaazh Al-‘Umoom (worded expressions of generality).

This is where the Lafzh is numerous whilst the meaning is one. This is like ‘Al-Laith’, ‘Al-Hazeer’ and ‘Al-Ward’ which all guide to one single meaning which is the animal known as the ‘Asad (lion). Or another example where the Lafzh ‘Salhab’ and the Lafzh ‘Shawdhab’ indicate to the meaning of ‘Taweel’ (long/tall).

This is where the Lafzh is numerous and its meanings are numerous. This is like: Al-Abyad and Al-Aswad (white and black), Al-Wujood and Al-‘Adam (existence and non-existence), As-Samaa’ and Al-Ard (the sky (heaven) and the earth), Ar-Rajul and Al-Mar’atu (the man and woman), and like Asad (lion), Muhammad, Kitaab (book) and so on… The majority of the worded expressions (Alfaazh) of the language fall within this category.

The Haqeeqah is the Lafzh that is used in that which it was initially or originally placed down, set and provided for within the language. Like the word Asad/lion) in the case where it was used to guide to the predatory animal e.g. ‘I saw a huge Asad (lion) in the zoo’.

The Haqeeqah Al-Lughawiyah (Linguistic literal meaning) is divided into two categories:

Al-Haqeeqah Al-Lughawiyah Al-Wad’iyah and Al-Haqeeqah Al-Lughawiyah An-Naqliyah.

A – Al-Haqeeqah Al-Lughawiyah Al-Wad’iyah:

It is the Lafzh which was set and provided by the (original) people of the language initially for the meaning like the Lafzh (Rajul/man) for the mature or post-pubescent male or like the Lafzh ‘Asad/lion) for the predatory animal.

B - Al-Haqeeqah Al-Lughawiyah An-Naqliyah:

It is the Lafzh that was placed down and provided by the people of the language for a meaning and then it was transferred by the people of the language or by the Shar’a to another meaning. In this case it would either be a Haqeeqah Lughawiyah ‘Urfiyah (customary linguistic Haqeeqah) or a Haqeeqah Lughawiyah Shar’iyah (Shar’iy linguistic Haqeeqah).

This relates to what the people of the language have transferred the originally provided and set meaning to another meaning that became widespread and widely known. That is whilst the initial indicated meaning was disregarded. An example of this is the Lafzh (Daabbah) as the Arabs first placed it down to indicate everything that moves (slowly or close to the ground) upon the land including the human and the animal. Then they transferred this Lafzh to indicate those creatures which move on four legs alone whilst they cast aside the original meaning. In this way the Lafzh Daabbah)

came to be applied upon its new meaning which represents a Haqeeqah Lughawiyah ‘Urfiyah (customary linguistic reality).

There is also a Haqeeqah ‘Urfiyah Khaassah (specific or specialised customary literal usage or application) for the people of specific arts or skills. This includes the terminological conventions (Istilaahaat) of the ‘Ulamaa of Usool ul-Fiqh. So for instance, the Lafzh (Illah) was set and provided in the language to indicate an illness (or defect). The ‘Ulamaa then used it in their terminology to indicate the matter that is the reason or motivating factor for the Hukm (legal ruling). Also within this category of the specific or specialised Haqeeqah Al- ‘Urfiyah are the terminological conventions that are adopted in astronomy, medicine, geography and other such areas.

The Haqeeqah Al-‘Urfiyah Al-Khaassah (The specific customary Haqeeqah) differs from the Haqeeqah Al-‘Urfiyah Al-Lughawiyah (The linguistcic customary Haqeeqah) in two matters:

1 - It is possible for the people of any particular skill, art or expertise and in any time period to set terminological conventions utilising the Alfaazh (worded expressions) of the language and transfer them to specific meanings associated to their field. That is whilst the Haqeeqah Al-‘Urfiyah Al-Lughawiyah is specific to the (original) people of the language upon whose language is relied upon for proof or evidence. And so it is not permissible today to transfer an Arabic word that had been originally or initially been 556

placed down and set down for a specific meaning, to a new meaning, so as to make a Haqeeqah ‘Urfiyah Lughawiyah from it.

2 – In respect to the Haqeeqah Al-‘Urfiyah Al-Khaassah (The specific customary Haqeeqah) the first (or original) meaning of the Lafzh is not disregarded or cast away but rather remains utilised in writing and speech just as it was provided and set by the Arabs. So for example, the Lafzh ‘Faa’il) which has been given a terminological convention or definition by the scholars of Arabic grammar to indicate the word that the action is attributed to, remains utilised in its originally meaning that the Arabs provided for it initially.

That is whilst in regards to the Haqeeqah Al-‘Urfiyah Al-Lughawiyah, the first meaning which the Lafzh was used to indicate is cast aside and disregarded. So for instance, the Lafzh which held the original meaning of the low lying land or ground was transferred to a new meaning which is the human excrement. It is then (only) utilised in its second meaning and not in its first meaning.

It is the Lafzh that the Shar’a has transferred to a meaning other than the linguistic meaning that had been provided for it. That is like the Lafzh(As-Salaah) as its linguistic meaning had been the ‘Du’aa’ (supplication). The Shar’a then transferred or moved it to a new meaning and that is the specified actions that the Shaari’ has commanded like the Rukoo’, Sujood and the rest of the pillars of the Salaah.

These Alfaazh include: Az-Zakaah, As-Siyaam, Al-Islaam, Al-Kufr and Al-Fisq.

The Haqeeqah Ash-Shar’iyah requires a Daleel Shar’iy to indicate it and to explain its Shar’iy meaning like the Salaah in respect to which the Messenger of Allah (saw) explained its actions and said:

And like the Lafzh ‘Al-Islaam’ which Allah explained its meaning by His Qawl (swt):

And so forth…

It is the Lafzh (worded expression) that it used in other than what it was set and provided for initially in the language by way of a Qareenah (connotation) that prevents the what is intended by the Haqeeqah (literal meaning). Consequently, the wording could be used upon its Haqeeqah (literal meaning) and it could also be used upon the Majaaz (metaphorical meaning) due to a Qareenah (connecting connotation). This is like the Lafzh ’ (Raqabah) in the Qawl of Allah Ta’Aalaa:

Here it has been used in a metaphorical manner to indicate the meaning of the ‘Owned slave’ and so ‘Raqabah’ (neck) was applied to him because the neck represents a part of the slave and so the relationship is said to be ‘Juz’iyah’ (partitive). Example: I saw a lion leading the army). The Lafzh ‘Asad’ (lion) is used here in a metaphorical manner and that is due to the relationship of Al-Mushaabahah (resemblance/similitude) in respect to bravery being present in both the brave man and the lion. Another example is the Qawl of Allah Ta’Aalaa:

The Lafzh ‘Khamr’ (wine) has been used here metaphorically and that is because the thing that is being pressed or squeezed are the grapes and not the wine. ‘Khamr’ (wine) was consequently used metaphorically to indicate the grapes due to the relationship of what the grapes will become in the future.

It is the relationships and Qaraa’in (connotations) that indicate that the Lafzh has been used metaphorically i.e. that it has been used in other than the meaning that was initially provided for it. These relationships and Qaraa’in are numerous and varied which are explained and dealt with in detail by the scholars of the Arabic language and Balaaghah (eloquence) and whoever wishes to increase his knowledge should refer back to these for further study.