The Arabic language is a convention the Arabs agreed on it, so they set specific words to denote specific meanings, as they set the expression the sky,the earth, the water" for the denotation of specific meanings, and as they set the expression al quru' for the menses and the purity, and as they set the expression al jawn for the black and for the white, and the expression al saleem, for the stung person and for the sound one, and so on. Since the Arabic language is a convention for Arabs; the way to know it is taking it from them. So if they say: "The so and so expression is set for the so and so meaning" or they say: "The so and so meaning is set for the so and so expression"; their saying will be accepted and approved, and will not be argued, because the convention is indisputable, and it is something they agreed on it, and not a mental issue nor is it related to the perception, and therefore whatever the Arabs say about the language will be approved. And what is meant by the Arabs, is the real genuine Arabs (al aqhaah) whom used to speak the Arabic language before the corruption of the Arabic (speaking) tongue and some of them remained until the fourth Hijry century, they used to live in the desert and their language did not get corrupted, therefore the language can be taken from. And the way to take from them is through the authentic narration, from here the way to know the Arabic language is the mutawaatir and aahaad transference. The mutawaatir transference is known by certainty and undoubted if suspicion exists, i.e. it does not accept doubt, like our knowledge in naming the essence (jawhar) as such, and the qualities ('araqh) as such, and the other names like tha sky (al samaa'), the earth (al ardh), the heat (al harr), the cold (al bard), and others. We perceived this knowledge through the decisive tawaator. And the aahaad is what is not known by us, and it is not transferred as the mutawaatir, so the way of obtaining the probability in it is the transference of the individuals, like the expressions narrated from the authors and researchers of the language like al Khaleel, al Asma'y, and the likes. And most of the expressions of the Arabic language are of the mutawaatir, and the least are of the aahaad. This is the way of knowing the Arabic language; it is the narration from the Arabs by either the tawaator or the aahaad, and there is no other than these ways. As for the mind; it is not beneficial in knowing the Arabic language, and it has no value because the issue is the transference from those who set the language, it is not a perception issue, and because the mind can only perform independently to proof the necessity of the existents, and the impossibility of the nonexistent.