语言是为了表达意义而设定的词语（Alfaazh）的表达形式。

The language is an expression of Alfaazh (wordings) that have been provided and set for meanings.

语言最重要的作用和功能，在于它是人们之间分享理解的工具。这是因为人天性需要与同类共同生活。因此必须有一种手段，使他们能够彼此理解，以便合作并解决生活中所遇到的问题。

The most important role and function of the language is for it to be a means for sharing understanding amongst the people. That is because the human, by his nature, needs to live with others of his kind. There therefore needs to be a means for them to be able to understand one another for the purpose and sake of cooperating and solving the problems that they encounter in life.

语言是人们所提供并确立的东西(即人为制定或设立的)。因此它是约定俗成的(Istilaahiy),也就是说,它代表一群人之间的共识,即为某些特定含义设定特定的词语。它的词汇(Alfaazh)由字母(huroof)构成并组成,这些字母源于人的发声,即空气与口、舌、喉的运动相遇而产生的声音。人借助这些词语表达(Alfaazh)可以表达其内心中关于事物和行为的心理图像。一个人远远看到某物,可能会给它冠以"石头"这一词语(Lafzh)。待他走近些,又以为那是一棵树,于是给它加上"树"的名称。待他再走近,发现那是一个人,于是便以"人"这一词语(Lafzh)称呼它。这表明,事物的外在含义并未因所赋予的词语(Lafzh)的改变而改变,改变的只是人在脑中所形成的关于该事物的心理图像。因此,词语(Alfaazh)并不以确定的指示(Dalaalah Qat'iyah)指向事物的真实本质。相反,它表达的是心中关于该实在的想象或影像。词语(wordings)可能与实在的真相相符,也可能与之相悖。

Language is a matter that has been provided and set by the people (i.e. it is man-made or devised). It is therefore Istilaahiy (conventional) which means that it represents an agreement amongst a collective of people to put down and set particular wordings to indicate particular meanings. Its wordings (Alfaazh) consist of and are constructed from letters (huroof) that occur from the human sound resulting from the meeting of the air with the movements of the mouth, tongue and throat. With these Alfaazh (worded expressions) the person can express what is within himself in terms of mental pictures of things and actions. A person could see something from a distance and provide it with the Lafzh (wording) of a rock. Then when he gets closer to it he believes it to be a tree and so allocates the name of tree upon it. Then when he gets even closer to it, he finds that it is a person and so he calls it by the Lafzh (wording) of a person. This shows that the external meaning for the thing did not change with the changing of the Lafzh (wording) that was given to it. Rather, it was only the mental picture of that thing that changed that the person formulated in his brain. Consequently, the Alfaazh (worded expressions) do not indicate by a definite indication (Dalaalah Qat’iyah) to the true reality of realities. Rather, it expresses what is within the mind in terms of visualisations or images of that reality. The Alfaazh (wordings) could be in conformity with the true reality of the reality or it could be contrary to it.

语言因此代表的是一种心理图像,这种图像被赋予了一个用词表达的形式,而它并不代表事物的外在本质。语言本身是思想的容器,而不是思想本身。这是因为"Fikr"(思想)是对现实所作的判断,而语言则是传达这种判断、并将其表达给他人的工具。

The language, therefore, represents a mental picture for which a worded expression has been provided whilst it does not represent the external essence of a thing or matter. The language, as such, represents a vessel for the thought whilst it is not the thought itself. That is because the Fikr (thought) is the judgment upon the reality whilst language is a tool for passing this judgment and expressing it to others.