This manuscript undertakes a profound and methodical exploration of fundamental concepts in linguistics, principles of Islamic jurisprudence, and Islamic philosophy, focusing on the verses of the Holy Quran. With a critical and scientific approach, this analysis revisits concepts such as synonymy, antonymy, and analogy, and, by referencing Quranic versesparticularly the noble verse Man Dh Alladh Yuqridu Allha Qardan asanit offers a novel framework for understanding lexical and philosophical implications. This study, employing refined metaphors and semantic interrelations, aims to establish a precise and scholarly discourse for erudite and research-oriented audiences while avoiding any simplification or deviation from the core content.
One of the most fundamental issues presented is the negation of synonymy in the Arabic language and philosophy. Synonymy, i.e., the existence of two words with identical meanings, is challenged in this perspective, arguing that each word possesses a unique and independent meaning. For example, the word uhr which, in lexicographical sources, is sometimes used to mean purity and sometimes menstruation, is not understood as two contradictory meanings but as derivations stemming from a common root. This view aligns with the principles of derivation in Arabic, which hold that every word has an independent semantic identity.
This section, emphasising the absence of absolute contradiction in the realm of existence, proposes the concept of taluf (graded difference) as a substitute for contradiction. For instance, whiteness and blackness are not considered complete opposites but are defined as a spectrum of degrees. This perspective harmonises with the theory of gradations of existence in Islamic philosophy, especially in the works of Mull adr, demonstrating that differences in the world are relative and hierarchical rather than contradictory.
The concept of essence, defined in Islamic philosophy as the fixed substance of an entity, is critically examined here as an unscientific concept rooted in intuitive thought. This viewpoint, calling for a re-evaluation of the foundations of Islamic philosophy, proposes that instead of focusing on abstract notions such as essence, empirical and scientific analyses should be prioritised.
The examination of the difference between Insn and Bashar serves as a prominent example of precision in lexical analysis. The term Insn, derived from the root - n- s, refers to the inner self and spiritual capacities of a human being, whereas Bashar, derived from the root b- sh- r (skin), indicates the external and physical characteristics, such as upright posture. This distinction aligns with verses such as Inn Khalaqn al-Insna min Nufatin Amshj (Al-Insn 6) and Laqad Khalaqn al-Insna f Asan Taqwm (At-Tn 4).
The word Sayf is used in a general sense for sword, while Srim specifically denotes a sharp sword. This difference illustrates the absence of synonymy and underscores the necessity for precision in lexical meanings. Srim, due to its reference to sharpness, is distinct from Sayf, even if both refer to the same object.
Using a physical analogy, this section emphasises that a word cannot have several completely distinct meanings, just as a container cannot hold multiple liquids separately. For example, the word Ayn in the Holy Quran, based on contextual clues, has various meanings such as spring (Aynin Jriyah, Ghshiyah 12) or eye, yet these meanings are derived from a single semantic root.
The noble verse Man Dh Alladh Yuqridu Allha Qardan asan Fayuifahu Lahu Afan Kathrah (Al-Baqarah 245) constitutes the core of this section.
Man Dh Alladh Yuqridu Allha Qardan asan Fayuifahu Lahu Afan Kathrah
Translation: Who is it that will lend to Allah a goodly loan, so He may multiply it for him many times over?
In this verse, the word af and its derivatives (muaf, af) are employed to denote the increase and multiplication of divine reward. Contrary to traditional interpretations which sometimes understand af as weakness or doubling, this analysis emphasises that the fundamental meaning of af is deficiency or weakness, and the meaning of increase is derived from this root. By metaphor, just as a few small drops of water collectively form a mighty stream, multiple instances of weakness together result in a remarkable augmentation.
The word af also appears in other verses, such as:
Allhu Alladh Khalaqakum min afin (Ar-Rm 54)
Translation: Allah is the One Who created you from weakness.
In this verse, af refers to the physical incapacity of humans at the beginning of creation.
L Takul ar-Rib Afan Muafah (l Imrn 130)
Translation: Do not consume usury multiplied many times over.
Here, af denotes unlawful increase (usury).
These distinctions illustrate the role of textual context in determining the meaning of a word.
Intuitive and unscientific views in lexicography and philosophy, which accepted synonymy and contradiction, are criticised for lacking empirical and experimental precision. These perspectives, rooted in simplistic thinking, require revision with a scientific and meticulous approach.
Instead of the concept of contradiction, implying absolute opposition, the notion of taluf (graded difference) is proposed. This concept is applicable even in jurisprudential disagreements, which are sometimes mistakenly regarded as contradictions. For example, differing opinions among religious scholars signify differences in levels of understanding and viewpoints, not contradiction.
Popular slogans such as "Death to the Opponent" are criticised for being unscientific, and it is recommended that more precise terms such as "opponent" be employed. This correction aids the formation of a more accurate and scientific discourse.
The Holy Quran addresses people in their language, yet this language is precise, scientific, and free from intuitive errors. For instance, in the verse Wa Quln Y dam Uskun Anta Wa Zawjuk al-Jannah (Al-Baqarah 35), the vocabulary is chosen with exactitude, and no word is employed incorrectly or colloquially.
Wa Quln Y dam Uskun Anta Wa Zawjuk al-Jannah
Translation: And We said: O Adam, you and your spouse dwell in Paradise.
The use of overly ornate and enigmatic language, such as expressions like ffham and fatammal, in traditional scientific texts has been criticised. Scientific language must be clear, transparent, and comprehensible rather than enigmatic and complicated.
Admitting ignorance and stating "I do not know" is a sign of scientific honesty. This view, supported by the conduct of prominent scholars, emphasises the importance of transparency in expressing the limitations of knowledge. As a revered Imam stated: M Izdata Yaqnan (My knowledge has increased in certainty), indicating the necessity of explicitly stating scientific realities.
This section rejects traditional views that considered the sun or earth as the universe's centre, emphasising that only Allah is the universe's centre. The verse Allhu Muun Bikulli Shay (Fussilat 54) indicates Allah's all-encompassing dominion.
Allhu Muun Bikulli Shay
Translation: Allah encompasses all things.
The vernacular language, as a rich source for extracting sciences, is the best scientific language. Sciences arise from the lived experiences of people, and religious scholars must utilise this treasure. As one religious scholar said: People are our benefactors, not only materially but also in knowledge and wisdom.
This manuscript, through an in-depth investigation of the concepts of synonymy, antonymy, and analogy, conducted a scientific and methodical revision in Arabic literature, principles of jurisprudence, and Islamic philosophy. Focusing on the noble verse Man Dh Alladh Yuqridu Allha Qardan asan and other related verses, it demonstrated that the words of the Holy Quran possess fundamental and unified meanings, which acquire varied connotations through textual context. The rejection of traditional concepts such as essence, emphasis on taluf instead of contradiction, and the importance of vernacular language as a scientific source are among the key achievements of this analysis. This study, inviting a scientific and
