the definitions of which he must understand, are those which relate to the nature of the words, the sentences, the use of the words of the Qurán, and the deduction of arguments from passages in the book.
I. The words of the Qurán are divided into four classes.
1. Kháss, or special words. These are sub-divided into three classes. First, words which relate to genus, e.g. mankind. Secondly, words which relate to species, e.g. a man, which refers to men as distinguished from women. Thirdly, words which relate to special individuality, e.g. Zeid, which is the name of a special individual.
2. 'Amm, or common or collective names, such as "people."
3. Mushtarik, or words which have several significations, as the Arabic word "'ain," which may mean an eye, a fountain, or the sun. Again, the word "Sulát," if connected with God, may mean mercy, as "Sulát Ulláh," the mercy of God; if with man, it may mean either "namáz," a stated liturgical service, or "du'a," prayer in its ordinary sense, e.g. Sulát-ul-Istisqá (prayer in time of drought) is du'a, not namáz.
4. Muawwal, words which have several significations, all of which are possible, and so a special explanation is required. For example, Súra cviii. 2, reads thus in Sale's translation. "Wherefore pray unto the Lord and slay (the victims)." The word translated "slay" is in Arabic "nahr," which has many meanings. The followers of the great Legist Abu Hanífa render it, "sacrifice," and add the words (the "victims"). The followers of Ibn Sháfa'í say it means "placing the hands on the breast in prayer."
This illustrates the difference between Mushtarik and Muawwal. In the former, only one meaning is allowable, and that meaning the context settles; in the latter both meanings are allowable and both right.
These divisions of words having been well mastered and the power of defining any word in the Qurán gained, the
student passes on to consider the nature of the sentences. These are divided into two great classes,—the "Obvious," and the "Hidden."
This division is referred to in the following passage of the Qurán. "He it is who hath sent down to thee the book. Some of its signs are of themselves perspicuous; these are the basis (literally "mother") of the book, and others are figurative. But they whose hearts are given to err follow its figures, craving discord, craving an interpretation; yet none know its interpretation, but God.[[51]] And the stable in knowledge say: 'We believe in it, it is all from God.'" (Súra iii. 3).