This article explains in detail the different categories of words in the Arabic language. It is based on the tafsir of Surah Al-Baqarah ‘tayseer ila usul it-tafsir’ by Shaykh Ata bin Khalil Abu Rishta.
An exhaustive study of the Arabic language from what has been recorded and transmitted, shows that there are four sources used by the Arab’s in naming their words and meanings. These are:
1. الحقيقة (the Real meaning)
2. المجاز (the metaphorical meaning)
3. الاشتقاق (derivation)
4. التعريب (Arabisation)
1. الحقيقة (the Real meaning)
This is split in to three parts.
a) الحقيقة اللغوية (the real meaning in the language).
It is the given meaning for a word or term (لفظ) when it was originally laid down in the Arabic language. For example the term – رأس – for a person or animal means the highest part of the body (i.e. the head).
b) الحقيقة العرفية (the traditional or customary meaning).
It is the meaning for the Arab’s traditional usage of a term instead of the original meaning (الحقيقة اللغوية) as mentioned in point a) above. For example the term الدابّة was traditionally used for everything that goes on all fours, instead of its linguistic use for everything that moves on the earth (دبّ على الارض). So the word الدابّة is الحقيقة العرفية (the traditional or customary meaning) for four legged creatures.
This is called the general traditional meaning الحقيقة العرفية العامة, in other words the tradition of Arabs in general.
There is also the specific traditional meaning الحقيقة العرفية الخاصة in the terminology of people in their specialist fields. Like the use of the term الفاعل which according to the grammarians indicates who does the verb.
c) الحقيقة الشرعية (the shariah meaning).
It is the transmitted meaning by way of the Islamic legislation (الشرع), like the term salah (الصلاة) which means a specific set of sayings and actions for praying, instead of its linguistic use where it means du’a (الدعاء)
2. المجاز (the metaphorical meaning)
Usage of the metaphorical term bypasses the real meaning (تجاوز الحقيقة). In other words, it is using the term for other than what it was laid down for, due to an indication (القرينة). This indication may prevent or not the use of the real meaning.
A. This indication may prevent the use of the real meaning (الحقيقة) while a relationship exists.
i) If the relationship was not similarity then it is called المجاز المرسل for example the ayah:
يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ
“They put their fingers in their ears” [al-Baqarah , 2:19]
Here the whole was mentioned (i.e. the fingers) whereas the intended meaning is the ends of the fingers, i.e. the part of the whole. So with that, the relationship is completeness (الكلية).
ii) If the relationship is attributing to other than the reality it is called مجاز عقلي. For example بنى الأمير المدينة which means “the ruler built the city”. So “building” is attributed to the ruler whilst the actual builders are other than the ruler.
iii) If the relationship is similarity it is called a simile (الاستعارة). For example صعدت الى رأس الجبل which means “I climbed to the head of the mountain”. So رأس (head) is used for the top of the mountain in similarity with the real usage of the word رأس as the top of a man’s body.
The القرينة indication in all these examples prevents the original meaning being intended. The whole fingers do not enter the ears, the ruler does not actually build the city and the mountain does not have a real head.
B. This indication (القرينة) may not prevent the real meaning.
This is called الكناية allusion. For example نؤوم الضحى which means “the sleeper till mid-morning” that alludes to the pampered girl who is served in her house. Here the indication القرينة does not prevent the intended meaning being the real meaning, as this girl could actually sleep until mid-morning.
3. الاشتقاق (derivation)
If the Arabs used the root of a particular word with a specific meaning, then all of the word derivations from this root, according to the patterns of the language, can be used. These word derivations will have a meaning connected to the meaning of the root of the derivation, whether the Arabs actually used this new derivation or not.
For example, the Arabs used the term سَلِمَ with its well known meaning, and they used سالم, سليم but they did not use سلمان , so the use of سلمان according to the pattern فعلان is an exaggerated form of سَلِمَ. However, even though the Arabs never used سلمان it will be an Arabic word as long as they used the root of its derivation, and as long as it is derived according to the patterns of the Arabs.
The chapter on derivations is wide and important. Its importance comes from the fact that all of the derivations are bound together by a general meaning.
4. التعريب Arabisation
This is when foreigners (non-Arabs) put a word for something that they have and then the Arabs take that thing and take its name with them. They make that foreign name fit their word patterns by changing some of its letters, and lengthening or shortening it in order to make it conform to their linguistic patterns. The word then becomes an Arabic word to indicate the same thing that the foreign word used to indicate before.
For example: إستبرق and سندس for thick and thin silk respectively. When these words were arabised, the Arabs entered it into their langauge after changing its letters to fit their patterns, so it became Arabic in structure and meaning, just the same as any words they put down as original meanings, or metaphors or derivatives of a root that they used.
Arabisation, as is well known, does not occur except in the sensed things and not in meanings (conceptual matters), because the Arabs only did so with the names of material things that existed in the foreigners’ lands that were brought to their own lands, after they had changed the letters according to the patterns of their language.