词语的单一形式（“اللفظ المفرد”，即单独或单一的词语表达）按照其“lafẓ”（词形、字眼）以及其所指示的意义，可分为七类：

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:

这正是lafzh（措辞）与ma'naa（含义）合一的情形，就像lafzh“Allah”一样：它是一个单独的lafzh，其含义也是单一的，也就是说，它所指示的madlool（所指之义）是单一的。

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.

这里是一个词语（lafzh）却有多种含义的情况。例如“ʿAin”（عين）这个词，它可以指多种意思，包括：眼睛、水泉、黄金和间谍。另一个例子是“Al-Qurʾ”（القرء），它既指（经期之间的）清净期，也指（月经的）经期。

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.

这种词语是指适用于彼此有差异的事物的词，但就其所设定的含义而言却是一致的。例如"لَؤْن"（颜色）这个词，因为黑色是一种颜色，白色是一种颜色，红色也是一种颜色，以此类推……另一个例子是"رَجُل"（男人）这个词，它适用于宰德、阿mr、穆罕默德等人……又如"جِسْم"（身体）这个词，它用于天空、大地、人类、动物，以及任何占据一定空间范围的有重量的实体。

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.

安拉(SWT)说:

Allah (swt) said:

在这节经文中，出现了一个表示“普遍性”（al-‘Umoom）的确定性词语（al-Lafzh al-Mutawaati’），即“ما”（maa，意为“凡……者”或“所……的”）。因此，它包括人类、天使、动物以及无生命的被造物等。这是因为，这一确定性词语属于表示普遍性的词语（al-Alfaazh al-‘Umoom）。

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).

这里词语（лафз）众多，而意义只有一个。例如“Al-Laith”、“Al-Hazeer”和“Al-Ward”，它们都指向同一个意义，即被称为“Asad”（狮子）的那种动物。又如“Salhab”和“Shawdhab”这两个词，都指向“Taweel”（高大、修长）的意义。

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).

这里的“lafzh”（词语）是多的，其含义也是多的。例如：Al-Abyad 与 Al-Aswad（白与黑），Al-Wujood 与 Al-‘Adam（存在与不存在），As-Samaa’ 与 Al-Ard（天与地），Ar-Rajul 与 Al-Mar’atu（男人与女人），以及 Asad（狮子）、Muhammad（穆罕默德）、Kitaab（书）等等……语言中的大多数词语（Alfaazh）都属于这一类。

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.

哈吉戈（Haqeeqah）是指词语在语言中最初或原本被设定、确立并提供用来表示的那个意义上所使用的词语形式（Lafzh）。例如“Asad”（狮子）一词，当它被用来指代猛兽时，即属于此类，如：“我在动物园里看见了一头巨大的Asad（狮子）。”

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’.

语言学上的字面含义（Haqeeqah Al-Lughawiyah）分为两类：

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

语言学上的原始真实（Al-Haqeeqah Al-Lughawiyah Al-Wad'iyah）与语言学上的转述真实（Al-Haqeeqah Al-Lughawiyah An-Naqliyah）。

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

A – 词义上的实际约定（Al-Haqeeqah Al-Lughawiyah Al-Wad’iyah）

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

这是语言最初的使用者为某个意义所设定并提供的“拉夫兹”（词语），例如“拉朱尔”（rajul，男人）这个词语用于指成年的或已过青春期的男性，又如“阿萨德”（asad，狮子）这个词语用于指猛兽。

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 - 语言学上的规定性真理（Al-Haqeeqah Al-Lughawiyah An-Naqliyah）：

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

这是指词语（Lafzh）最初由语言使用者确立并赋予某一含义，随后由语言使用者或由沙里尔（Shar'a）将其转用于另一含义。在这种情况下，它要么是"习惯性语言本义"（Haqeeqah Lughawiyah ‘Urfiyah），要么是"沙里尔语言本义"（Haqeeqah Lughawiyah Shar'iyah）。

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).

这涉及语言使用者将最初设定的含义转移为另一种含义，并且这种新含义变得普遍广为人知，而最初所指示的含义则被弃而不用。例如"Daabbah"（دابة）这一词，阿拉伯人最初将其设定用来指称地上一切移动的事物（缓慢移动或贴近地面移动的），包括人和动物。之后他们将这一词转而用来指称仅用四条腿行走的生物，同时抛弃了其原本的含义。如此，"Daabbah"这一词……

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)

它被应用于其新的含义之上，而这一含义代表了一种哈基卡·鲁加维亚·乌尔菲亚（习惯性语言实在）。

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

还有一种"哈基卡·尔-乌尔菲亚·哈萨S·哈"（Haqeeqah ‘Urfiyah Khaassah，即特定或专门的习惯性字面用法或应用），适用于特定技艺或专业领域的人。这包括伍苏勒·菲格（Usool ul-Fiqh）学者的术语约定（Istilaahaat）。例如，"Illah"一词在语言中原本用来指疾病或缺陷，学者们却在其术语中用它来指作为律令（Hukm）原因或动机因素的事项。此外，天文学、医学、地理学等领域所采用的术语约定，也属于这一特定或专门的哈基卡·尔-乌尔菲亚范畴。

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.

"الحقيقة العرفية الخاصة"（特定习惯的hakīqah）与"الحقيقة العرفية اللغوية"（语言习惯的hakīqah）在两个方面有所不同： Let me correct that to proper Chinese rendering with no stray text: "特定习俗意义上的"真实义"（الحقيقة العرفية الخاصة）与"语言习俗意义上的"真实义"（الحقيقة العرفية اللغوية）在两个方面有所不同："

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 - 任何时代、任何技艺、学科或专业领域的人，都可以利用语言中的词语（Alfaazh），为其确立术语惯例，并将其转用于与本领域相关的特定含义。而“Haqeeqah Al-‘Urfiyah Al-Lughawiyah”（语言习惯上的真实含义）则专属于语言的原初使用者，即那些语言用法可以作为证据依据的人。因此，今天不允许将一个原本在语言中具有某一含义的阿拉伯词，随意转用于另一种含义。

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

这是指Shar'a（伊斯兰教法）将某个词语从其原有的语言学含义转移为另一种含义。例如"As-Salaah"（礼拜）一词，其语言学含义是"du'aa'"（祈祷、祈求），之后Shar'a将其转移为一个新的含义，即Ash-Shaari'（立法者，即真主）所规定的特定行为，如鞠躬（Rukoo'）、叩头（Sujood）以及礼拜的其余各项要件。

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.

这些术语包括：Az-Zakaah（天课）、As-Siyaam（斋戒）、Al-Islaam（伊斯兰）、Al-Kufr（kufr，不信）和Al-Fisq（fisq，罪恶）。

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

"真实的法律定义（Haqeeqah Ash-Shar'iyah）"需要一个法律依据（Daleel Shar'iy）来指明它，并解释其法律含义，例如礼拜（Salaah）的情况：使者ﷺ解释了其中的各项行为，并说道：

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:

而正如“الإسلام”（Al-Islaam）这一词语，真主已通过祂的经文（SWT）阐明了其含义。

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

等等。

And so forth…

这是指在语言中，一个词语被用于其最初设定和规定的含义之外的情形，而有一个“قرينة”（关联线索）阻止了按其“حقيقة”（字面本义）来理解。因此，该词语既可以按其“حقيقة”（字面本义）来使用，也可以因有关联的“قرينة”（连接线索）而按其“مجاز”（比喻义）来使用。这就像安拉至高的话语中的“رقبة”（Raqabah）一词：

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:

这里以比喻的方式表示“拥有的奴隶”之义，因此用“Raqabah”（颈项）来指他，因为颈项代表奴隶的一部分，所以这种关系被称为“Juz'iyah”（部分性）。例如：我看见一头狮子带领军队。“Asad”（狮子）一词在这里是比喻用法，其关系是“Al-Mushaabahah”（相似），因为勇敢这一特质同时存在于勇士和狮子身上。另一个例子是安拉的圣言：

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:

“خمر”（酒）这个词在此是比喻用法，因为被压榨的是葡萄，而不是酒。由于葡萄将来会变成的东西与它的关系，“خمر”（酒）一词便被借用来指称葡萄。

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.

正是这些关联与语境线索（القرائن）表明，该词语（اللفظ）被用于比喻义，也就是说，它被用于其最初设定的含义之外的意义。这些关联与语境线索数量众多、种类繁杂，阿拉伯语言学者和修辞学（البلاغة，即辞藻之美）学者对其作了详细的阐释与论述。若有人希望增进自己的知识，应当回到这些著作中深入研读。

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.