al-Mushtarak al-Lafzi fi al-Haql al-Qurani
- Author died
- 1429 AH
- Editions
- Mu'assasat al-Risalah
al-Mushtarak al-Lafzi fi al-Haql al-Qurani (Verbal Homonymy in the Quranic Field) is a specialized study in Arabic linguistics and Quranic semantics by Abd al-Aal Salim Makram (d. 1429 AH / 2008 CE), examining the phenomenon of lexical homonymy and polysemy (al-mushtarak al-lafzi) and its manifestation in the Quran .
Background and Purpose
The work investigates the multi-layered meanings of Arabic vocabulary as utilized in the Quranic text . Makram observes that classical scholars traditionally addressed lexical homonymy in the Quran under the genre of wujuh wa-al-naza'ir (the divergent meanings and verbal counterparts of words) or under titles such as Ma ittafaqa lafzuhu wa-khtalafa ma'nahu (Words of Identical Form and Differing Meanings), rather than using the term al-lafz directly . He attributes this terminological distinction to theological reservations noted by figures such as Abu al-Hasan al-Ash'ari in al-Ibanah, where the word kalimah (word) was preferred over lafz when discussing divine revelation . The book aims to bridge classical linguistic debates with Quranic semantic analysis .
Structure and Contents
The book is arranged into thematic chapters covering theoretical linguistics and practical Quranic applications:
Homonymy in the Linguistic Field
In the first chapter, Makram defines al-mushtarak al-lafzi, citing the formulation transmitted by al-Suyuti from Ibn Faris and the legal theorists (usuliyyun): a single word that designates two or more distinct meanings equally among the speakers of that language . He discusses the gradual development of semantic shifts (tatawwur al-ma'na) governed by associations of contiguity (mujawarah) and similarity (mushabahah), citing early observations recorded by al-Asma'i on words such as al-hajj, al-ba's, and al-ra'id .
Makram reviews classical and modern disagreements regarding the occurrence of homonymy:
- Denial of homonymy: Ibn Durustawayh argued that genuine homonymy does not exist in Arabic because it causes ambiguity, maintaining that varied meanings stem from different tribal dialects, morphological variations (such as the distinction between qasata and aqsata), or subtle shifts from a single root meaning (as in wajada) . Modern scholar Ibrahim Anis likewise restricted homonymy to completely unrelated meanings where no metaphorical connection exists, arguing it is exceedingly rare in the Quran .
- The author's critique: Makram defends the extensive presence of homonymy in the Quran, invoking early traditions such as the report transmitted by Muqatil ibn Sulayman that a person does not attain complete understanding of jurisprudence until seeing multiple aspects (wujuh) in the Quran, and the directive of 'Ali ibn Abi Talib to Ibn 'Abbas noting that the Quran carries multiple interpretive possibilities .
He concludes this section with selected lexical examples from Arabic dictionaries, such as al-'umr, al-yad, tarawwaha, al-khajal, and al-kharas .
Homonymy in the Quranic Field
In the second chapter, Makram surveys historical literature dedicated to wujuh wa-al-naza'ir, drawing upon Ibn al-Jawzi's summary in Nuzhat al-A'yun al-Nawazir . He discusses early treatises attributed to 'Ikrimah and Ali ibn Abi Talhah on the authority of Ibn 'Abbas, as well as authored works by al-Kalbi, Muqatil ibn Sulayman, al-Abbas ibn al-Fadl al-Ansari, Abd Allah ibn Harun al-Hijazi, and Abu Bakr Muhammad ibn al-Hasan al-Naqqash .
Makram analyzes various Quranic words that carry multiple meanings depending on textual context, such as al-huda (guidance), which scholars have identified as bearing up to seventeen distinct contextual meanings .
Quranic Generalities (al-Kulliyyat)
The work includes a dedicated discussion on al-kulliyyat (Quranic constants/generalities) . Makram defines this category as words that maintain a consistent primary meaning across all Quranic passages except for a single instance where the word diverges to a secondary meaning . He incorporates these generalities within the scope of al-mushtarak al-lafzi, highlighting that earlier treatises on wujuh wa-al-naza'ir generally omitted them because they focused solely on terms possessing multiple variant meanings beyond the primary one .
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