Lafdhi Al-Mufrad (neno la pekee au lenye umoja) limegawanywa, kwa upande wa lafdhi na maana inayoonyesha, katika aina saba:

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:

Hapa ndipo Lafdhi (matamshi) na Maana zinapoungana, na hii ni kama Lafdhi 'Allah', kwa sababu ni Lafdhi moja tu na Maana yake ni moja, ambayo ina maana kwamba Madlūl (maana inayoashiriwa nayo) yake ni moja.

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.

Hapa ndipo Lafdhi (neno lenye maana) ni moja lakini maana zake ni nyingi. Mfano wake ni neno la ‘Ain (‘عين’), ambalo linaashiria maana kadhaa, zikiwemo: jicho, chemchemi ya maji, dhahabu na jasusi. Mfano mwingine ni neno la Al-Qur’u (‘القرء’), ambalo linaashiria maana ya (kipindi cha) usafi na maana ya (kipindi cha) hedhi.

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.

Hili ni lafdhi linalotumika kwa vitu vinavyotofautiana, ingawa linakubaliana katika maana ambayo lafdhi hilo liliwekwa na kupangiwa. Mfano wake ni lafdhi ،لَؤْن (lawn/rangi), kwa kuwa nyeusi ni rangi, nyeupe ni rangi, nyekundu ni rangi, na kadhalika. Mfano mwingine ni lafdhi (rajul/mwanamume) linalotumika kwa Zaid, ‘Amr, Muhammad na wengineo. Au kama lafdhi (jism/mwili) linavyotumika kwa mbingu, ardhi, binadamu, mnyama, na kila kitu chenye uzito kinachochukua nafasi ya eneo fulani.

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) amesema:

Allah (swt) said:

Ndani ya Aya hii kumetajwa Lafdhi Mutawaati linaloashiria 'Al-'Umoom' (ujumla), nalo ni neno 'ما' (Maa/kitu chochote/chochote kile). Kwa hiyo linamaanisha binadamu, malaika, wanyama na viumbe visivyo na uhai... Hilo ni kwa sababu Lafdhi Al-Mutawaati ni miongoni mwa Alfaadhi Al-'Umoom (maneno yenye maana ya ujumla).

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).

Hapa ndipo neno (lafzh) linapokuwa nyingi ilhali maana ni moja. Mfano wa hilo ni 'Al-Laith', 'Al-Hazeer' na 'Al-Ward', ambayo yote huelekeza kwenye maana moja, ambayo ni mnyama anayejulikana kama 'Asad (simba). Mfano mwingine ni kwamba maneno 'Salhab' na 'Shawdhab' yanaashiria maana ya 'Taweel' (refu/mrefu).

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).

Hapa ndipo lafdhi zilipo nyingi na maana zake ni nyingi. Mfano wa hayo ni: Al-Abyad na Al-Aswad (nyeupe na nyeusi), Al-Wujood na Al-‘Adam (kuwepo na kutokuwepo), As-Samaa’ na Al-Ard (mbingu na ardhi), Ar-Rajul na Al-Mar’atu (mwanaume na mwanamke), na kama Asad (simba), Muhammad ﷺ, Kitaab (kitabu) na kadhalika… Sehemu kubwa ya maneno (Alfaazh) ya lugha huangukia katika kundi hili.

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.

Haqeeqah ni lafdhi linalotumiwa kwa maana ambayo lilikusudiwa na kuwekwa awali au asili yake katika lugha. Kwa mfano, neno Asad (simba) linapotumiwa kuashiria mnyama mla nyama, kama katika sentensi: 'Niliona simba mkubwa sana kwenye bustani ya wanyama.'

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’.

Maana ya kilugha ya haqeeqah (maana halisi ya kilugha) imegawanywa katika makundi mawili:

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

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

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

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

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

Ni lafdhi ambalo liliwekwa na kupewa maana na watu wa asili wa lugha hiyo tangu mwanzo, kama vile neno (Rajul/mwanaume) kwa mwanaume aliyekomaa au aliyevuka umri wa balehe, au neno ‘Asad (simba) kwa mnyama mwindaji.

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:

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

Ni lafdhi ambalo liliwekwa na kupewa maana na watu wa lugha, kisha likahamishwa na watu wa lugha au na Shari'a kwenda maana nyingine. Katika hali hii, litakuwa either Haqeeqah Lughawiyah 'Urfiyah (haqiqa ya kilugha ya kimila) au Haqeeqah Lughawiyah Shar'iyah (haqiqa ya kilugha ya kishari'a).

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).

Hii inahusu jinsi watu wa lugha walivyohamisha maana iliyowekwa na kubainishwa awali kwenda maana nyingine iliyoenea na kujulikana sana. Yaani, maana ya kwanza iliyoonyeshwa ilipuuzwa. Mfano wa hili ni neno la lafdh (Daabbah). Waarabu awali waliliweka kuashiria kila kitu kinachotembea (polepole au karibu na ardhi) juu ya nchi, ikiwa ni pamoja na binadamu na mnyama. Kisha wakalihamisha neno hili la lafdh kuashiria zile viumbe ambavyo hutembea kwa miguu minne peke yake, huku wakiitupa maana yake ya awali. Kwa njia hii, neno la lafdh (Daabbah)

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)

ikaja kutumika kwa maana yake mpya, ambayo inawakilisha Haqeeqah Lughawiyah ‘Urfiyah (uhalisia wa kilugha wa kimila).

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

Pia kuna Haqeeqah ‘Urfiyah Khaassah (matumizi maalum ya kimila au ya kitaalamu ya neno kwa watu wa fani au ujuzi fulani). Hii inajumuisha Istilaahaat, yaani makubaliano ya kiistilahi ya ‘Ulamaa wa Usool ul-Fiqh. Kwa mfano, neno Illah liliwekwa katika lugha kuonyesha ugonjwa (au kasoro). Kisha ‘Ulamaa wakalitumia katika istilahi yao kuonyesha jambo ambalo ndilo sababu au kichocheo cha Hukm (hukumu ya kisheria). Pia katika kundi hili la Haqeeqah ‘Urfiyah Khaassah ya kitaalamu ni makubaliano ya kiistilahi yanayokubaliwa katika elimu ya nyota (astronomia), tiba, jiografia na maeneo mengine kama hayo.

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.

Haqeeqah Al-‘Urfiyah Al-Khaassah (Haqeeqah maalum ya kimila, yaani ya kimapokeo maalum) hutofautiana na Haqeeqah Al-‘Urfiyah Al-Lughawiyah (Haqeeqah ya kimila ya kiisimu, yaani ya kimapokeo ya kilugha) katika mambo mawili:

Ni lafdhi ambalo Shariá lilihamisha kutoka maana ya kilugha iliyokuwa imepewa hadi maana nyingine. Mfano wa hilo ni neno (As-Salaah), ambalo maana yake ya kilugha ilikuwa ni 'Du'aa' (dua). Kisha Shariá ikalihamisha na kulipa maana mpya, nayo ni vitendo maalum ambavyo Mwenye Shariá ameviamuru, kama vile Rukuu', Sujuud na nguzo nyinginezo za Swalaah.

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.

Maneno haya yanajumuisha: Az-Zakaah, As-Siyaam, Al-Islaam, Al-Kufr na Al-Fisq.

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

Haqeeqah Ash-Shar'iyah inahitaji Daleel Shar'iy inayoonyesha na kufafanua maana yake ya Kisheria, kama ilivyo kwa Swalah, ambayo Mtume wa Allah ﷺ alifafanua vitendo vyake na kusema:

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:

Na kama neno "Al-Islaam", ambalo Allah alieleza maana yake kwa kauli Yake (SWT):

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

Na kadhalika…

And so forth…

Ni neno (lafdhi) linalotumika kwa maana nyingine tofauti na ile lilyowekwa na kupewa kwanza katika lugha, kwa sababu ya qarīnah (dalili ya muktadha) inayozuia kusudiwa kwa maana ya haqīqah (maana halisi). Kwa hiyo, neno linaweza kutumika kwa maana yake ya haqīqah, na pia linaweza kutumika kwa maana ya majāz (maana ya kitamathali) kutokana na qarīnah inayounganisha. Mfano wake ni lafdhi ’ (raqabah) katika kauli ya Allah Ta’ālā:

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:

Hapa limetumika kwa njia ya kiistiari kuonyesha maana ya 'mtumwa anayemilikiwa', na hivyo 'Raqabah' (shingo) imetumika kwake kwa sababu shingo ni sehemu ya mtumwa, kwa hiyo uhusiano huo unasemekana kuwa ni 'Juz'iyah' (wa sehemu). Mfano: Nilimwona simba akiongoza jeshi). Neno 'Asad' (simba) limetumika hapa kwa njia ya kiistiari, na hiyo ni kutokana na uhusiano wa Al-Mushaabahah (kufanana) kwa upande wa ushujaa uliopo kwa mtu jasiri na kwa simba. Mfano mwingine ni kauli ya 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:

Neno ‘Khamr’ (divai) limetumika hapa kwa njia ya kiistiara, na sababu ni kwamba kinachokamuliwa au kubanwa ni zabibu, si divai. Neno ‘Khamr’ (divai) kwa hiyo limetumika kiistiara kuashiria zabibu, kutokana na uhusiano wa kile ambacho zabibu zitakuwa baadaye.

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.

Ni uhusiano na Qaraa'in (viashiria vya muktadha) ndiyo vinavyoonyesha kwamba lafudhi (neno) limetumika kimajazi, yaani limetumika kwa maana nyingine tofauti na ile ya awali iliyowekwa kwa ajili yake. Uhusiano na Qaraa'in hizi ni nyingi na tofauti, na zinafafanuliwa na kushughulikiwa kwa kina na wanazuoni wa lugha ya Kiarabu na Balaaghah (ufasaha wa lugha). Yeyote anayetaka kuongeza elimu yake anapaswa kurejea kwenye vitabu hivyo kwa ajili ya kujifunza zaidi.

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.