阿拉伯语是阿拉伯人共同约定的一种约定俗成。他们为特定的词语设定特定的含义，例如"天空"、"大地"、"水"这些说法，都是为了指称特定的事物；又如"quru'"一词既指月经，也指清净；"jawn"一词既指黑色，也指白色；"saleem"一词既指被蛇蝎蜇伤的人，也指健康的人，诸如此类。由于阿拉伯语是阿拉伯人的约定，认识它的途径就是从阿拉伯人那里获取。因此，如果他们说："这个词语是为那个含义设定的"，或者说："那个含义是为这个词语设定的"，他们的说法便被接受和认可，不容争辩，因为这种约定是无可置疑的，是他们共同议定的事情，而不是理性层面的问题，也与认知无关。所以阿拉伯人关于语言所说的话都是可以采信的。 这里所说的阿拉伯人，是指真正纯正的阿拉伯人（al-aqhaah），即在阿拉伯语因讹变而败坏之前使用阿拉伯语的人，其中一部分人一直延续到伊历第四世纪。他们生活在沙漠中，语言未被败坏，因此语言可以从他们那里采集。而从他们那里采集的途径，是通过可靠的传述。由此可见，认识阿拉伯语的途径就是传闻的两种形式：众所周知的传闻（mutawaatir）和孤立的传闻（aahaad）。众所周知的传闻是以确定无疑的方式获知的，若存在怀疑，它便不接受怀疑，正如我们对于"实体"（jawhar）及其"属性"（'araqh）的称谓，以及对"天空"（al-samaa'）、"大地"（al-ardh）、"热"（al-harr）、"冷"（al-bard）等其他名称的认知一样。我们正是通过确凿的普遍传闻获得这些知识的。 而阿哈德(aahaad)传闻是我们所不知的,它不像穆塔瓦特尔(mutawaatir)那样广为流传,因此在其中获得或然性的方式,是个别传述者的传授,例如从语言学家与研究者那里传来的用语,如哈利勒(al Khaleel)、艾斯马仪(al Asma'y)及其同类。阿拉伯语的大多数用语属于穆塔瓦特尔,少数属于阿哈德。认识阿拉伯语的途径就是:从阿拉伯人那里通过穆塔瓦特尔或阿哈德的方式进行传述,除此之外别无他途。至于理性,它对于认识阿拉伯语毫无助益,也没有价值,因为问题在于从制定该语言者那里的传授,而不是感知的问题;理性只能独立地证明存在者的必然性以及不存在者的不可能性。

The Arabic language is a convention the Arabs agreed on it, so they set specific words to denote specific meanings, as they set the expression the sky,the earth, the water" for the denotation of specific meanings, and as they set the expression al quru' for the menses and the purity, and as they set the expression al jawn for the black and for the white, and the expression al saleem, for the stung person and for the sound one, and so on. Since the Arabic language is a convention for Arabs; the way to know it is taking it from them. So if they say: "The so and so expression is set for the so and so meaning" or they say: "The so and so meaning is set for the so and so expression"; their saying will be accepted and approved, and will not be argued, because the convention is indisputable, and it is something they agreed on it, and not a mental issue nor is it related to the perception, and therefore whatever the Arabs say about the language will be approved. And what is meant by the Arabs, is the real genuine Arabs (al aqhaah) whom used to speak the Arabic language before the corruption of the Arabic (speaking) tongue and some of them remained until the fourth Hijry century, they used to live in the desert and their language did not get corrupted, therefore the language can be taken from. And the way to take from them is through the authentic narration, from here the way to know the Arabic language is the mutawaatir and aahaad transference. The mutawaatir transference is known by certainty and undoubted if suspicion exists, i.e. it does not accept doubt, like our knowledge in naming the essence (jawhar) as such, and the qualities ('araqh) as such, and the other names like tha sky (al samaa'), the earth (al ardh), the heat (al harr), the cold (al bard), and others. We perceived this knowledge through the decisive tawaator. And the aahaad is what is not known by us, and it is not transferred as the mutawaatir, so the way of obtaining the probability in it is the transference of the individuals, like the expressions narrated from the authors and researchers of the language like al Khaleel, al Asma'y, and the likes. And most of the expressions of the Arabic language are of the mutawaatir, and the least are of the aahaad. This is the way of knowing the Arabic language; it is the narration from the Arabs by either the tawaator or the aahaad, and there is no other than these ways. As for the mind; it is not beneficial in knowing the Arabic language, and it has no value because the issue is the transference from those who set the language, it is not a perception issue, and because the mind can only perform independently to proof the necessity of the existents, and the impossibility of the nonexistent.