Harsunan su ne furuci da aka tsara (aka ƙayyade) domin ma'anoni, don haka, tun da amfanin ma'anar furucin ya dogara ne ga tsarin mai tsarawa, ya zama wajibi a san tsarin furucin, sannan a san ma'anar furucin. Tsarawa shi ne ƙayyade furuci ga wata ma'ana ta yadda idan aka furta na farko, sai a fahimci na biyu. Dalilin tsara harshe shi ne cewa mutum yana buƙatar wasu daga cikin ɗan'adam, domin ba zai iya mallakar dukkan abin da yake bukata ga rayuwarsa da kansa ba, kamar abinci, tufafi, masauki, makami, da kiyaye jikinsa da kare shi daga zafi, sanyi da zalunci. Saboda haka ya wajaba a gare shi ya haɗu da wasu mutane. Daga nan kuma ya zama abu na halitta mutum ya haɗu da wani mutum, don haka mutum mai zaman jama'a ne ta yanayinsa. Wannan haɗuwar tsakanin mutane ba za ta zama ta haɗin kai ba, haka kuma ba za ta cimma manufar biyan buƙata ba, sai idan sun san juna abin da ke cikin zukatansu. Don haka aka buƙaci wani abu da zai sa wannan sanin ya faru. Daga nan ne aka samu tsara harsuna, domin wannan sanin abin da ke cikin hankali ba ya faruwa sai da furuci, ko alama, ko misali. Furuci ya fi alama da misali amfani saboda faɗinsa, gama furuci ya haɗa da abubuwan da ake gani da waɗanda ake tunani, ya kuma haɗa da bayanai masu yiwuwa da waɗanda ba su yiwuwa, saboda yiwuwar tsara furuci domin abin da ake so daga waɗannan ma'anoni. Ya bambanta da alama, wadda ba za a iya tsara ta ga abin da ake tunani ba, ko abin da ba ya nan, ko abin da babu. Haka kuma ya bambanta da misali, domin ba zai yiwu ko yana da wahala a samu misalai da suka dace da kowane abu ba, saboda misalan zahiri ba su isa ga abin da babu ba; kuma ko da an ce sun isa, to yana da wahala. Bugu da ƙari, furuci ya fi alama da misali sauƙi, domin furuci an haɗa shi ne daga harrufan da ake fitarwa da murya, kuma yana fitowa a zahiri daga mutum, don haka amfani da shi a matsayin hanyar bayyana abin da ke cikin zuciya ya fi bayyana kuma ya fi dacewa. Saboda haka dalilin kafa harsuna shi ne bayyana abin da ke cikin tunani, kuma abin da suke magana a kai shi ne furucce-furucen da aka haɗa daga harrufa. Amma abin da waɗannan furuce-furuce aka kafa su domin shi, su ne ma'anonin da ke cikin tunani ba tare da ma'anonin waje ba, domin kafa furuci ga wani abu reshe ne na tunaninsa, don haka dole ne a yi tunanin siffar mutum (misali) a cikin tunani lokacin kafa furuci gare shi, kuma wannan siffar tunani ita ce abin da furucin (mutum) aka kafa shi domin ta, ba mahaɗin waje ba, domin an kafa furuci ne don bayyana abin da ke cikin tunani ba don mahaɗin ba, don haka ya bambanta da tunani. Tunani yana yanke hukunci a kan hakikanin abu, domin yana isar da hakikanin abu ta hanyar gabobin jiki zuwa ga kwakwalwa tare da bayanan da suka gabata don bayyana hakikanin abun. Furuci kuwa ya sha bamban da haka: ba a kafa shi ya nuna ainihin hakikanin abu ba, kuma ba a kafa shi ya yanke hukunci a kansa ba, sai dai an kafa shi ne don bayyana abin da ke cikin tunani, ko ya yi daidai da hakikanin abun ko ya sabawa hakan, domin furta furuci yana kewaya ma'anonin tunani ba tare da ma'anonin waje ba. Idan muka ga wani abu muka yi tunanin dutse ne, sai mu furta furucin "dutse" a kansa; sannan idan muka kusance shi muka yi tunanin itace ne, sai mu furta furucin "itace" a kansa; sannan idan muka yi tunanin mutum ne, sai mu furta furucin "mutum" a kansa. Ma'anar waje ba ta canja ba saboda canjin furuci, don haka hakan yana nuna cewa furucin da aka kafa ba a yi shi don wannan abu ba, an yi shi ne don abin da ke cikin tunani. Kuma idan mun ce Zaid yana tsaye, kuma muna nufin tsayuwar Zaid da take a zahiri, sannan kuma Zaid ya zauna, ko ya yi tafiya, ko ya yi barci, to maganar tamu ba ta zama banza ba, duk da cewa ba ta yi daidai da abin da ke faruwa a zahiri ba. Wannan yana nuna cewa an kafa magana ba don abin da yake a zahiri kawai ba, a'a magana ce ta abin da ke cikin zuciya, wanda zai iya dacewa da gaskiya, ko kuma ya saba mata. An kafa kalmomi ne don nuna alaka, ko takaitawa, ko kuma don tsara kalmomi ta hanyar hada su da juna, kamar sunan mai aikatawa da sunan wanda ake aikatawa a kansa, da sauran hanyoyi, da kuma don nuna ma'anoni na kalmomin da aka hada, kamar tsayuwa da zama. Misali, an kafa jumlar "Zaid yana tsaye" domin a samu labarin ma'anarta da aka nuna, wato tsayuwa ko wani abu makamancin haka. Amma manufar kafa jumla ba ita ce cin gajiyar ma'anoni dabam-dabam na kalmomin ba, wato tunanin wadannan ma'anoni a raba-raba, a'a manufar ita ce cin gajiyar alakar da ke tsakanin kalmomin, domin magana ta cika, wato manufar kafawa ita ce jumlar ta samar da alaka don bayyana abin da ke cikin zuciya.

The languages are the expressions set (made) for the meanings, so since the expressions' denotation for the meanings is benefited from the set up of the composer; it is inevitable to know the set (expression), then to know the denotation of the expressions. The setting is specifying an expression for a meaning in a way that if or when the first is uttered; the second is understood. The reason behind setting the language is that the human is in need of others of the humankind, because he can not independently possess all that he needs for his life of food, clothing, housing, weapon, for maintaining the body and protecting it from the heat, the cold and the aggression, therefore it was inevitable for him to get together with others of the humankind, and from here it was natural that the human meets with the other human, so the human is social by his nature. And this meeting between the people could not be cooperative, nor could it achieve the aim of fulfilling the satisfaction without knowing one another what is in them selves, so there was a need for something by which this acquainting occurs. And from here the setting of the languages came, because this acquainting to what is in the mind does not occur without an expression, a sign or a example. The expression is more beneficial than the sign and the example for its generality, since the expression includes the tangible and intelligible existents, and it includes the possible and impossible information, for the possibility of setting the expression for what is wanted from those meanings. It is different from the sign which can not be set for the intelligible, nor the absent, or the nonexistent. And it is different from the example, for it is impossible or difficult to have compatible examples for everything, because the solid examples are not adequate for the nonexistent, and supposedly it is adequate; it is difficult. Moreover the expression is easier than the sign and the example, because the expression is compounded from the letters occurred by the voice, and it naturally occurs by the human, so using it as a means for expressing what is in oneself is more apparent and more appropriate. Therefore the reason for setting up the languages was to express what is in the mind, and their subject is the expressions compounded from the letters. As for the things which these expressions are set for; they are the meanings in the mind without the external meanings, because setting up (an expression) for something is a branch of its imagination, so it is inevitable to imagining the image of the human (as an example) in the mind when setting up an expression for him, and this mental image is what the expression (human) is set for it, not the external essence, because the expression is set to express what is in the mind and not for the essence, so it is other than the thought. The thought is judging the reality, since it is transferring the reality by the senses to the brain with previous information to explain the reality. The expression is contrary to that, it was not set to denote the actuality of the reality, nor is it set to issue the judgment on it, but it was set to express what is in the mind, whether it corresponds the reality or it differs from it, because uttering the expression revolves with the mental meanings without the external meanings. If we saw something and thought that it is a rock; we utter the expression of the rock on it, then if we get closer to it and we thought it is a tree; we utter the expression of the tree on it, then if we thought that it is a human; we utter the expression of the human on it, so the external meaning did not change with the change of the expression, so it denotes that the set expression is not made for it, but it is made for what is in the mind. And also if we say Zaid is standing up, and we make this expression for the standing up of Zaid which exists externally, then Zaid sat down, or he walked, or slept; our uttering becomes null despite that it is not void, which shows that setting the expression is not for the existing reality but it is an expression for that which is in the mind, so it may be corresponding with the reality, or not corresponding with it. And the expressions were set to denote the attribution, the restriction, or for governing the words by adding them to each other, like the subjective and objective nouns and others, and to denote the meanings of the compounded words like standing up and sitting down. For example the expression: Zaid is standing up was made so the news of its denoted meaning will be benefitted from it, like the standing up or others, and the purpose of setting the expression is not to benefit the individual meanings of the expressions, i.e. imagining those meanings, but the purpose of setting the expression is benefitting the attribution so the expressing occurs, i.e. the aim of the setting is making the expression provides the attribution for the purpose of expressing what is in the mind.

Dangane da wanda ya tsara harsuna, shi ne cewa dukkan harsuna al'ada ce, mutum ne ya tsara su, ba Allah Ta'ala ba, kuma mutane sun amince da su. Harshen Larabci ma kamar sauran harsuna yake: al'ada ce, Larabawa ne suka tsara shi suka amince da shi, kuma ba wahayi ne daga Allah Ta'ala ba. Domin idan Al-Baari' Ta'ala ne ya tsara shi ya sanar da mu game da shi, wannan sanarwar za ta kasance ta ɗaya daga cikin hanyoyinsa, watau ta wahayi, ko kuma ta hanyar sanya ilimi na dole a cikin mutum mai hankali cewa Allah Ta'ala ya tsara shi don waɗannan ma'anoni. Amma sanarwa ta hanyar wahayi, ba ta inganta ba, domin hakan na nufin aika Manzanni zai riga sanin harsunan don su san harshen da Allah Ta'ala ya tsara, sannan Ya yi musu wahayin manzancinsu, amma aikawa da manzancin tana zuwa daga baya, saboda faɗin Allah Ta'ala: "Ba mu aika wani Manzo ba sai da harshen mutanensa…" (Suratu Ibrahim, aya ta 4). Ta haka ya tabbata cewa harshe ba wahayi ne daga Allah ba. Kuma sanarwa ta hanyar sanya ilimi na dole ma ba ta inganta ba, domin hakan zai sa a san Allah Ta'ala ta hanyar dole, ba ta hanyar neman ilimi ba. Idan ilimin dole na cewa Allah ya tsara harshe ya wajaba, to ilimin dole game da Allah Ta'ala zai wajaba, amma sanin Allah Ta'ala ba ta hanyar dole yake ba, sai ta hanyar samuwar ilimi, don haka ilimi game da Allah ba na dole ba ne, sai na neman ilimi, kuma hakan yana tabbatar da cewa harshe ba a tsara shi ta hanyar wahayi daga Allah zuwa gare mu ba, kuma wannan ya tabbata. Saboda haka mutum ne ya tsara shi, watau al'ada ce daga mutane. Amma faɗin Allah Ta'ala: "Ya koya wa Adam dukkan sunaye…" (Suratu Al-Baqarah, aya ta 31), ma'anar wannan ita ce sunayen abubuwan da aka sanya wa suna, ba harsunan ba. Ya koya masa hakikanin abubuwa da siffofinsu, ma'ana Ya ba shi bayanin da yake amfani da shi wajen yanke hukunci game da abubuwa, domin jin hakikanin abu kadai bai isa ya yanke hukunci a kansa ba, sannan kuma fahimtar hakikaninsa, dole ne a sami bayani da ya gabata wanda ta hakan ne ake bayyana hakikanin abun. Don haka Allah Ta'ala ya koya wa Aadam sunaye, ma'ana abubuwan da ake kira da sunayen, saboda haka ya ba shi bayanin da zai iya yanke hukunci game da abubuwan da yake ji. Dangane da furcin Alqur'ani da kalmar "sunaye", an yi amfani da kalmar sunan ne a alamance, amma ana nufin abin da aka kira da sunan, kamar yadda hakikanin ma'ana ke nunawa, domin Aadam ya san abubuwan amma bai san harsuna ba. Saboda haka duk wani abu da ake iya sani kuma yana bayyana hakikani, yana karkashin koyarwa da ilimi, harshe kuwa hanya ce kawai ta furtawa, ba wani abu fiye da haka ba. Mahallin ayar kuma yana nuna cewa ma'anar dukkan sunaye (...) abubuwan da aka kira da sunayen ne, watau hakikanai da siffofi. Game da fadin Allah Ta'ala: "Daga cikin alamominsa akwai halittar sammai da kasa, da bambancin harsunanku da launukanku..." (Suratul Rum, aya ta 22), ma'anar harsunanku ita ce harsunanku. Don haka babu wata hujja a cikinta cewa Allah ne ya tsara harsuna, domin ma'anar ayar: daga cikin hujjojin ikon Allah akwai bambancin harsunanku, ba ta nufin cewa Allah ya tsara harsuna daban-daban. Saboda haka ayar, watau dalilin, shi ne bambancin harsuna, ba cewa Allah ya tsara harsuna daban-daban ba. Dangane da fadin Allah Ta'ala: "Ba su zama ba face sunaye da kuka sanya su, ku da iyayenku, wadanda Allah bai saukar da wata hujja a kansu ba..." (Suratun Najm, aya ta 23), Allah bai zarge su ba saboda sanya sunaye, sai dai ya zarge su saboda furta kalmar ubangiji ga gunki da imaninsu cewa su ubangiju ne. Tun da al-Laat, al-'Uzzaa da Manaat sunaye ne na gumaka, kuma keɓanta su da zargi ba tare da sauran sunaye ba hujja ce a kan haka, to babu wata shaida a cikin waɗannan ayoyi da ke nuna cewa harsuna wahayi ne daga Allah (tawqifiyyah). Haka kuma babu wata hujjar shari'a da ke tabbatar da cewa harsuna tawqifiyyah ne da Allah Ta'ala ya saukar, amma abin da ake gani a zahiri shi ne cewa ƙulla-ƙulla ce daga mutane, don haka mutane ne suka tsara su, ba daga Allah Ta'ala ba.