Lafzh al-mufrad (yakka yoki birlik shaklidagi ifoda) lafz va u ko'rsatadigan ma'no jihatidan yettita turga bo'linadi:

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:

Bu yerda lafz (so'z-ibora) va ma'no birlashgan bo'ladi, xuddi "Alloh" lafzi kabi, chunki u yagona lafz bo'lib, uning ma'nosi ham yagonadir, ya'ni uning madlul (ko'rsatgan ma'nosi) ham bittadir.

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.

Bu yerda lafz (so'z ifodasi) bir, lekin uning ma'nolari ko'p. Bu xuddi lafz ’(‘Ayn) kabi, u bir nechta ma'nolarga ishora qiladi, jumladan: ko'z, suv buloqi, oltin va josus. Yana bir misol ‘Al-Qur’u) bo'lib, u (tahorat) davri ma'nosiga va (hayz) davri ma'nosiga ishora qiladi.

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.

Bu shunday lafzki, u bir-biriga zid bo‘lgan narsalarga qo‘llanadi, garchi ma’no jihatidan u qo‘yilgan ma’noga muvofiq bo‘lsa ham. Masalan, «لَوْن» (lavn/rang) lafzi shunday: qora rang ham rang, oq rang ham rang, qizil rang ham rang va hokazo. Yana bir misol: «رَجُل» (rajul/erkak) lafzi Zayd, Amr, Muhammad ﷺ va boshqalarga qo‘llanadi. Yoki «جِسْم» (jism/jism, tana) lafzi osmonga, yerga, insonga, hayvonga va hajmga ega bo‘lib, fazoning biror qismini egallaydigan har qanday moddiy narsaga qo‘llanadi.

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.

Alloh (SWT) shunday degan:

Allah (swt) said:

Ushbu oyatda umumiylikka (keng ma'noga) dalolat qiluvchi mutavotiy lafz zikr qilingan, bu lafz "ما" (maa — "nima", "har nima") so'zidir. Shu sababli u insonni, farishtalarni, hayvonlarni va jonsiz mavjudotlarni ham o'z ichiga oladi. Chunki mutavotiy lafz umumiylik lafzlaridan biridir.

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).

Bu yerda lafzlar ko'p, ma'no esa bitta. Masalan, "Al-Laith", "Al-Hazeer" va "Al-Ward" bular barchasi yagona ma'noga, ya'ni "Asad" (sher) deb ataladigan hayvonga ishora qiladi. Yana bir misol: "Salhab" va "Shawdhab" lafzlari "Taweel" (uzun/baland) ma'nosini bildiradi.

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).

Bu yerda lafz ko'p, ma'nolari esa turli-tumandir. Masalan: al-abyad va al-aswad (oq va qora), al-vujud va al-adam (mavjudlik va yo'qlik), as-samo' va al-arz (osmon va yer), ar-rajul va al-mar'atu (erkak va ayol), shuningdek asad (sher), Muhammad ﷺ, kitob va boshqalar... Tilning so'zlarining ko'pchiligi shu toifaga kiradi.

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.

Haqiqa — bu tilda dastlab yoki asl ma'noda qo'yilgan, belgilangan va o'rnatilgan lafzdir. Masalan, "asad" (sher) so'zi yirtqich hayvonni bildirish uchun ishlatilganda, masalan: "Men hayvonot bog'ida katta asad (sher) ko'rdim".

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’.

Lug'aviy haqiqat (lug'aviy ma'no) ikki turga bo'linadi:

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

Al-Haqeeqah Al-Lughawiyah Al-Wad’iyah va 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:

Bu lafz — ya'ni tilning dastlabki (asl) egalari tomonidan ma'noga belgilangan va qo'yilgan lafzdir, masalan, balog'atga yetgan yoki voyaga yetgan erkak uchun "rajul" (erkak) lafzi, yirtqich hayvon uchun esa "asad" (sher) lafzi kabi.

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:

Bu shunday lafzdirki, u tilning egalari tomonidan biror ma’noga qo‘yilgan va belgilangan, so‘ngra til egalari yoki Shar’ tomonidan boshqa ma’noga ko‘chirilgan. Bunday holda u ya’ni Haqiqat Lug‘awiyya ‘Urfiyya (urf-odatdagi lug‘aviy haqiqat) yoki Haqiqat Lug‘awiyya Shar‘iyya (shar‘iy lug‘aviy haqiqat) bo‘ladi.

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).

Bu, til ahllari tomonidan dastlab belgilangan ma'noning boshqa bir ma'noga o'tkazilishi, bu yangi ma'noning keng tarqalib, mashhur bo'lib ketishi va shu bilan birga dastlabki ko'rsatilgan ma'noning e'tibordan chetda qolishi bilan bog'liq. Buning misoli: arablar "daabbah" (دابة) lafzini dastlab yer yuzida harakatlanadigan (sekin yoki yerga yaqin holda harakatlanadigan) har bir narsani, jumladan insonni ham, hayvonni ham ifodalash uchun qo'ygan edilar. Keyin bu lafz faqat to'rt oyoqda yuradigan jonzotlarni ifodalash uchun o'tkazildi, dastlabki ma'no esa e'tiborsiz qoldirildi. Shu tariqa "daabbah" lafzi...

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)

…ma'nosiga ko'ra qo'llanila boshlandi, bu esa haqiqatu lug'aviyya 'urfiyya (odatiy lingvistik haqiqat)ni ifodalaydi.

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

Shuningdek, ma'lum bir san'at yoki kasb ahli uchun xos bo'lgan Haqiqat 'Urfiyya Xassa (maxsus yoki ixtisoslashgan urf-odatdagi lug'aviy ma'no yoki qo'llanish) ham mavjud. Bunga Usul ul-Fiqh 'ulamolarining terminologik qoidalari (Istilahot) kiradi. Masalan, "Illa" so'zi tilda kasallik yoki nuqsonni bildirish uchun qo'yilgan va o'rnatilgan. 'Ulamolar esa uni o'z terminologiyalarida hukm (huquqiy hukm) uchun sabab yoki turtki bo'lgan masalani ifodalash uchun ishlatganlar. Shuningdek, bu toifaga astronomiya, tibbiyot, geografiya va shunga o'xshash boshqa sohalarda qabul qilingan terminologik qoidalar ham kiradi.

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.

Bu shunday lafzki, Shar' uni lug'aviy ma'nosidan boshqa ma'noga o'zgartirgan. Masalan, "as-Salaah" (ṣalāh) lafzining lug'aviy ma'nosi "du'o" (duo, iltijo) edi. Keyin Shar' uni yangi ma'noga, ya'ni Shori' buyurgan muayyan amallarga ko'chirdi: ruku', sajda va namozning boshqa rukunlariga.

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.

Bu alfoz (atamalar) qatoriga Az-Zakaah, As-Siyaam, Al-Islaam, Al-Kufr va Al-Fisq kiradi.

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

Haqiqat ash-shar'iyya shariy dalil bilan ko'rsatilishi va uning shariy ma'nosi tushuntirilishi talab qilinadi, masalan namoz kabi: uning harakatlarini Allahning Elchisi ﷺ tushuntirib, shunday degan:

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:

Va xuddi shunday, "Al-Islom" lafzi ham, uning ma'nosini Allohning Qavli (SWT) bilan bayon qilgan.

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

Va hokazo…

And so forth…

Lafz (so'z ifodasi) bu — tilda dastlab qo'yilgan va ajratilgan ma'nodan boshqa ma'noda ishlatiladigan, va haqiqiy ma'noni (haqiqah) nazarda tutilishiga to'sqinlik qiladigan qarina (bog'lovchi ishora) mavjud bo'lgan so'zdir. Shunga ko'ra, bu so'z o'zining haqiqiy ma'nosida ham ishlatilishi mumkin, va bog'lovchi qarina tufayli majoziy ma'noda (majoz) ham ishlatilishi mumkin. Bunga Allohning Qur'ondagi: ’ (Raqabah) lafzi misol bo'ladi:

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:

Bu yerda u egalik qilinadigan qul ma'nosini bildirish uchun majoziy tarzda ishlatilgan va shuning uchun "raqabah" (bo'yin) unga nisbatan qo'llangan, chunki bo'yin qulning bir qismini ifodalaydi, shuning uchun bu munosabat "juz'iyah" (qismiy) deb aytiladi. Misol: Men qo'shinni boshqarib borayotgan bir sherni ko'rdim. "Asad" (sher) lafzi bu yerda majoziy ma'noda ishlatilgan va bu botirlik sifati ham botir odamda, ham sherda mavjud bo'lgani sababli, o'xshashlik (al-Mushabahah) munosabati tufaylidir. Yana bir misol Allohning Ta'olo quyidagi qavli:

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:

"Xamr" (sharob) so'zi bu yerda majoziy ma'noda ishlatilgan, chunki siqilayotgan narsa uzumdir, sharobning o'zi emas. "Xamr" so'zi uzumni ifodalash uchun majoziy ma'noda qo'llangan, chunki uzum kelajakda aynan nimaga aylanishi bilan bog'liq.

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.

Aynan shu munosabatlar va qarinalar (ishoralar) lafzning majoziy ma'noda, ya'ni unga dastlab berilgan ma'nodan boshqa ma'noda ishlatilganini ko'rsatadi. Bu munosabatlar va qarinalar ko'p va turli-tumandir; ularni arab tili va balog'at (notiqlik) olimlari batafsil bayon qilib, o'rganganlar. Bilimini oshirmoqchi bo'lgan kishi, qo'shimcha o'rganish uchun ularga murojaat qilishi kerak.

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.