LEXICON PROJECT

Word/term	Meaning	Additional Elaboration/ Information
dῑn	(1) The concept of religion. (Concept of Educ, 1980 p.viii) (2) True religion. (Concept of Educ, 1980 p.6) (3) Recurrent rain - that the term rain symbolizes true religion. (Concept of Educ, 1980 p.6)	1 of the 7 essential elements of the Islamic system of education.
insān	The concept of man. (Concept of Educ, 1980 p.viii)	1 of the 7 essential elements of the Islamic system of education.
‘ilm and ma‘rifah	The concept of knowledge. (Concept of Educ, 1980 p.viii)	1 of the 7 essential elements of the Islamic system of education.
ḥikmah	The concept of wisdom. (Concept of Educ, 1980 p.viii)	1 of the 7 essential elements of the Islamic system of education.
‘adl	The concept of justice. (Concept of Educ, 1980 p.viii)	1 of the 7 essential elements of the Islamic system of education.
‘amal as adab	The concept of right action. (Concept of Educ, 1980 p.viii)	1 of the 7 essential elements of the Islamic system of education.
kul-liyyah —jāmi‘ah	The concept of the university. (Concept of Educ, 1980 p.viii)	1 of the 7 essential elements of the Islamic system of education.
adab	Right action or discipline. (Concept of Educ, 1980 p.viii)
‘aql	(1) Intellect. (Concept of Educ, 1980 p.viii) (2) An organic unity of both ratio and intellectus. (Concept of Educ, 1980 p.13) (3) The term ‘aql itself basically signifies a kind of ‘binding’ or ‘withholding’, so that in this respect ‘aql signifies an innate property that binds and withholds objects of knowledge by means of words. (Concept of Educ, 1980 p.14) (4) ‘Aql is synonymous with qalb ( قلب ) in the same way as qalb, which is a spiritual organ of cognition called the ‘heart’, is synonymous with ‘aql. (Concept of Educ, 1980 p.14) (5) The real nature of ‘aql is that it is a spiritual substance by which the rational soul (al-nafs al-nāṭiqah: النفس الناطقة ) recognizes and distinguishes truth from falsehood. (Concept of Educ, 1980 p.14)	It is clear from this, and many more references which we have not mentioned, that the reality underlying the definition of man is this spiritual substance (‘aql), which is indicated by everyone when they say “I”. When we speak of education, therefore, it must pertain to this reality of man, and not simply to his body and his animal aspect. (Concept of Educ, 1980 p.14)
nuṭq	Rationality. (Concept of Educ, 1980 p.viii)
ma‘nā	Meaning. (Concept of Educ, 1980 p.viii)
ta'dῑb	(1) Knowledge and education. (Concept of Educ, 1980 p.viii) (2) Education and the educational process in the Islamic sense is in reality defined by the concept of ta'dῑb and not by that of tarbiyah. (Concept of Educ, 1980 p.ix)
The concept ‘good’ in the definition of good man	Already in the paper I have put forward some new ideas: the idea that the purpose of seeking knowledge and of education in Islam is to produce a good man and not a good citizen; the meaning of the concept ‘good’ in the definition of good man; the concept of the Islamic university as reflecting man, i.e., the Universal or Perfect Man, and not the state—~which is not to be confused with what many Muslims today think of as an ‘Islamic university’. (Concept of Educ, 1980 p.ix)	Now in this little book I present some other new ideas: the concent of' methodology and scientific research and study of nature along the lines of Quranic interpretation (tafsῑr and ta’wῑl); the concept of Islamic language; the role of the Holy Qur’ān in the islamization of the languages of Muslim peoples including the Arabic language; finally, that education and the educational process in the Islamic sense is in reality defined by the concept of ta'dῑb and not by that of tarbiyah. (Concept of Educ, 1980 p.ix)
tafsῑr and ta’wῑl	Quranic interpretation. (Concept of Educ, 1980 p.ix)
Arabic language	Is the language of Islam, and upon which the Islamic sciences are based, and by which its vision of reality and truth is projected. (Concept of Educ, 1980 p.2)
The scientific nature of the Arabic language	By ‘scientific' I mean the definitive aspect that characterizes science, for science is definition—both in the sense of hadd ( حد ) and rasm ( رسم )—of reality ( حقيقت ). (Concept of Educ, 1980 p.2)	When we speak of methodology and the correct application of linguistic symbols, our first consideration is to understand the scientific nature of the Arabic language, which is the language of Islam, and upon which the Islamic sciences are based, and by which its vision of reality and truth is projected. (Concept of Educ, 1980 p.2)
The scientific structure of Arabic	The scientific structure of Arabic is attested to by the mere fact that it is the language in which the Holy Qur’ān is revealed. When God, Glorious and Most Exalted, says that the Holy Qur’ān in Arabic contains no ‘crookedness’ (قرآنا عربيا غيرذى عوج لعلهم يتقون ), what is implied with reference to the language is that since the Holy Qur’ān is the Fountain of true knowledge, the linguistic form through which that knowledge flows and by which it is made to flow, must also be of such a nature that it too is not susceptible of ‘crookedness’ ( عوج )—that is, of deviations from the ‘straight’ ( قيم ) course, from the right meanings that convey truth directly, without swerving elsewhere, without distortions. (Concept of Educ, 1980 p.2)	Languages are susceptible of semantic change brought about by the vicissitudes of history and society; and of relative and subjective interpretations in their linguistic symbols. As such language presents no guarantee of scientific precision with respect to meaning; particularly to meanings that convey absolute and objective truth. With respect to the Arabic language, however, we say that it does not belong to the same category as other languages insofar as its semantic structure is concerned. This is due to the fact that; (1) its linguistic structure is established upon a firm system of ‘roots’; and that (2) its semantic structure is governed by a clearly defined system of semantic ‘fields’ that determine the conceptual structures inherent in its vocabulary, and that is also fixed permanently by (1) above; and that (3) its words, meanings, grammar and prosody have been scientifically recorded and established so as to maintain semantic permanence. (Concept of Educ, 1980 p.2 & 3)
Crookedness ( عوج )	Deviations from the ‘straight’ ( قيم ) course, from the right meanings that convey truth directly, without swerving elsewhere, without distortions. (Concept of Educ, 1980 p.2)
Muslim lexicologists	From the earliest periods of Islam, Muslim lexicologists have been extraordinarily aware of the scientific character of the Arabic language, and the Arabs were, to my knowledge, perhaps the first people we know in the history of mankind to seriously compile lexicons pertaining to their language. For an uninterrupted period of over 1000 years, from the time of Ibn ‘Abbās down to about 200 years to our present time— that is, to that of Sayyid Murtaḍā al-Zabῑdῑ—learned Muslims have laboured and produced voluminous lexicons, some extending to more than 20 volumes, and some intended to extend to more than 60 volumes, in order to preserve purity and authoritative meaning in Arabic. (Concept of Educ, 1980 p.3)
Evaluation of the method of determining authentic and authoritative meaning	Ibn ‘Abbās himself was the first to effect the evaluation of the method of determining authentic and authoritative meaning, which he initiated in the process of interpretation of the Holy Qur’ān. During his time, then, the process of testing the authenticity of meaning, and of establishing the highest authorities with respect to the words, meanings, grammar, and the prosody of the classical Arabic language, was already underway; and by the second century after the Hijrah, the methodological division into four groups, designed to determine and establish authentic authorities on all aspects of the Arabic language, such as the Jāhilῑ, the Mukhaḍram, the Islāmῑ, and the Muwallad, was completed. (Concept of Educ, 1980 p.3)
The highest authority relating to all aspects of the Arabic language	It was further established among the Arabs themselves that the highest authority relating to all aspects of the Arabic language, with the exception of its prosody, is the Holy Qur’ān, and next after that the Hadῑth of the Holy Prophet, upon whom be peace. (Concept of Educ, 1980 p.3)
Lexicons	(1) The records of words and their significations and the manner of their correct usages are set forth in precise and scientific detail, complete with authorities cited in each case. (Concept of Educ, 1980 p.4) (2) Lexicons which exhibit the utmost care and painstaking research with which the truly learned men of Islam of past times laboured to produce as works of such erudition, authority, exactness and copiousness never approached in the case of any other language. (Concept of Educ, 1980 p.4) (3) We mention all this to demonstrate that such exacting and yet prolific efforts recording the meanings and usages of the Arabic-lslamic vocabulary for an uninterrupted period spanning over a thousand years from the earliest periods of Islam is a clear testimony of the scientific nature of that language that defines reality and truth as envisaged in the worldview of Islam in such wise as to guarantee semantic precision and permanence. (Concept of Educ, 1980 p.4)	Some of the celebrated lexicons that were compiled from the second to the twelfth centuries after the Hijrah include the Kitāb al-‘Ayn of al-Khalῑl (d. 160 A.H.); the Jamharah of Ibn Durayd (d. 321); the Tahdhῑb of al-Azhari (d. 370); the Muḥῑṭ of Ibn ‘Abbād (d. 385); the Mujmal of Ibn Fāris (d. 390); the Şiḥāḥ of al-Jawhari (d. 398); the Jāmi‘ of al-Qazzāz (d. 412); the Mu‘ab of Ibn Tamām (d. 436); the Muḥkam of Ibn Sayyidih (d. 458); the Asās of al-Zamakhshari (d. 538); the Mughrib of al-Muṭārizῑ (d. 610); the ‘Ubāb of al-Ṣaghānῑ (d. 680); the Lisān al-‘Arab of Ibn Manẓūr (d. 711); the Tahdhῑb al- Tahdhῑb of al-Tanūkhῑ (d. 723); the Miṣbāḥ of al-Fayyūmῑ (completed 734); the Mughnῑ of Ibn Hishām (d. 761); the Qāmūs and the Lāmi‘ of al-Fayrūzābādῑ (d. 816); and the Tāj al- ‘Arūs of al-Zabῑdῑ (d. 1205). (Concept of Educ, 1980 p.3 & 4) We might further add dictionaries of technical terms relating to Islamic arts, sciences and metaphysics, notably the Kitāb al-Ta‘rῑfāt of al-Jurjānῑ (d. 816); and the encyclopaedic Kashshāf Iṣṭilāhāt al-Funūn of al-Tahānawῑ (written and completed in the 12th century A.H.), containing also explanations in Persian of some of the Arabic terms listed in the work. (Concept of Educ, 1980 p.4)
The first science among the Muslims	It was because of the scientific nature of the structure of the language that the first science among the Muslims—the science of exegesis and commentary (tafsῑr：تفسير)—became possible and actualized. (Concept of Educ, 1980 p.4)	The kind of exegesis and commentary not quite identical with the Greek hermeneutics, nor indeed with the hermeneutics of the Christians, nor with any ‘science’ of interpretation of sacred scripture of any other culture and religion. (Concept of Educ, 1980 p.4)
Tafsῑr (تفسير )	(1) In tafsῑr, the process of interpretation is based upon the Holy Qur’ān and the hadῑth supported by the knowledge of the semantic ‘fields’ that govern the conceptual structures of the Quranic vocabulary which projects the Islamic vision of reality and truth. It is therefore based upon established knowledge of the ‘fields’ of meaning as couched in the Arabic language and as organized and applied in the Holy Qur’ān and reflected in the Hadῑth and the Sunnah. (Concept of Educ, 1980 p.5) (2) Tafsῑr is a scientific method: and its emphasis upon the condition of established knowledge of the given linguistic symbols and their significations as determined by the semantic contexts approaches the nature of an exact science. (Concept of Educ, 1980 p.5)	In tafsῑr, there is no room for learned guess or conjecture; no room for interpretation based upon subjective readings, or understandings based merely upon the idea of historical relativism as if semantic change had occurred in the conceptual structures of the words and terms that make up the vocabulary of the sacred text. (Concept of Educ, 1980 p.4-5)
Ta'wil ( تاويل )	Ta'wil is an intensive form of tafsir; for while the latter refers to the discovery, detecting or revealing of what is meant by an ambiguous expression, the former refers to what that expression ultimately means. (Concept of Educ, 1980 p.5) Example 1: When God Most Exalted says that He brings forth the living from the dead ( يخرج الحي من الميت ) and we interpret it to mean, to give one particular instance, that He brings forth the bird from the egg, this is tafsῑr. But when we interpret the same passage to mean that He brings forth the believer ( المؤمن ) from the unbeliever or misbeliever (الكافر), or that He brings forth the knower (العالم) from the ignorant (الجاهل), then this is ta'wil ( تٱويل ). (Concept of Educ, 1980 p.5)
Semantic ‘fields’	(1) The discovery, detecting or revealing of the concealed meanings of the words in the above quoted passage — which revolves around the two ambiguous words in question: the living and the dead — is in both cases of tafsir and ta'wil based on other passages in the Holy Qur’an which reveal the conceptual structures of those words and the contexts in which they revolve—that is, their semantic ‘fields’. (Concept of Educ, 1980 p.5) (2) and on what is reflected of them in the occasions in which they were revealed and in the Hadith. (Concept of Educ, 1980 p.5) (3) The field of meaning within which is described the conceptual structure symbolized by a central word or term. (Concept of Educ, 1980 p.7) (4) Usually overlaps other such fields, so that the inherent conceptual structure is interrelated with other such structures as projected in the Islamic vocabulary which is governed by the Quranic worldview and reflected in the Hadith and the Sunnah. (Concept of Educ, 1980 p.7)
Raj‘	(1) Return. (Concept of Educ, 1980 p.6) (2) Interpreted as rain, signifies something that returns again and again, and that it brings good. (Concept of Educ, 1980 p.6)	As rain returns again and again from the skies by which He brings forth the living plants from an earth that is dead.
Islam	(1) The true religion. (Concept of Educ, 1980 p.6) (2) Is like rain by which He gives life to man who is otherwise dead like the earth. (Concept of Educ, 1980 p.6) Example: A believer, a man who saturates himself in true religion, is ‘living’, and an unbeliever or a misbeliever is ‘dead’. (Concept of Educ, 1980 p.6) The Holy Prophet, may God bless and give him peace, said: “The similitude of one who remembers his Lord and one who does not remember his Lord is like the living and the dead”. (Concept of Educ, 1980 p.6)	The many and yet relevant significations in the Quranic expressions and in the Hadith revolving around the concepts of life and death, and their symbolical references to belief and unbelief, or knowledge and ignorance, is expounded and elaborated in great detail.
The concepts of knowledge and education in the context of Islam	(1) The relevance obtained between tafsir and ta'wil as valid methods of approach to knowledge and scientific methodology respecting our study of the world of nature is of considerable significance in our conception of knowledge and education. (Concept of Educ, 1980 p.7) (2) For both the Holy Qur’an as the Open Book, and the; world of nature as another Open Book demand that their Words be interpreted in accordance with the valid methods of tafsir and ta'wil which are unique to Islam. (Concept of Educ, 1980 p.7)	The word must be correctly applied within the context of its semantic ‘field’, its field of meaning that governs its usage, and that bears considerable influence on other fields of meaning that ‘overlap’ and impinge upon each other.
Sharh :	Commentary. (Concept of Educ, 1980 p.7)
Bukhl :	The concept of greed, or avarice, or miserliness. Concept of Educ, 1980 p.7) Example: Bakhil - it is a word that is generally applicable to the animal species; and among the animal species, to man alone; and among mankind, to the male; and among the males, to the mature; and among the mature, to the sane; and among the sane, to the wealthy — and so on. (Concept of Educ, 1980 p.7)	It is clear that we would be violating the conceptual order of the concept bukhl if we refer to a poor man or woman or boy as a bakhil.
Islamic vocabulary	(1) It is meant to signify all the Arabic terms that are interrelated in meaningful pattern, projecting a worldview that is distinctly Quranic. (Concept of Educ, 1980 p.8) (2) Comprises a large number of Arabic terms, and among them are a relatively small number of ‘key’ terms which comprise the Islamic basic vocabulary. (Concept of Educ, 1980 p.8)	NOT meant all the Arabic words arranged in alphabetical order as in a dictionary.
Islamic basic vocabulary	(1) Composed of key terms and concepts related to one another meaningfully and altogether determining the conceptual structure of reality and existence projected by them. (Concept of Educ, 1980 p.10) (2) The languages of all Muslim peoples have already been infused with this basic vocabulary. (Concept of Educ, 1980 p.8) (3) It is this basic vocabulary that projects a distinctly Islamic worldview in the Muslim mind. (Concept of Educ, 1980 p.8)
Islamization of language	(1) The infusion occurred historically with the spread of Islam. (Concept of Educ, 1980 p.8) (2) The non-Arabic languages of Muslim peoples have been ‘islamized’. (Concept of Educ, 1980 p.8) (3) The languages infused with the Islamic basic vocabulary have assimilated it in varying degrees, both of extent and intensity depending upon the cultural and intellectual levels of the speakers, and have made that Islamic basic vocabulary their own basic vocabulary. (Concept of Educ, 1980 p.8) (4) Occurs simultaneously with the islamization of the mind and of the vision of reality and truth as perceived by the mind, is what constitutes the fundamental cultural element in conversion to Islam. (Concept of Educ, 1980 p.8)	Islamization had occurred to Arabic with the revelation of the Holy Qur’an and the advent of Islam among the Arabs. (Concept of Educ, 1980 p.8) The Holy Qur’an altered the conceptual structures of Jahili key terms in such a radical manner as to effect alterations in entire semantic fields in the Jahili vocabulary. (Concept of Educ, 1980 p.8) This new Arabic language which is meant here as the one whose nature is scientific. (Concept of Educ, 1980 p.9)
Islamic language	(1) Language that can be categorized as Islamic does exist in virtue of the common Islamic basic vocabulary inherent in each of them, the key terms and concepts in the basic vocabulary of each of them ought indeed to convey the same meanings, since they are all involved in the same conceptual and semantic network. (Concept of Educ, 1980 p.10) (2) Each language of a Muslim people with every other has in common this Islamic basic vocabulary as its own basic vocabulary; and as such all languages of Muslim peoples indeed belong to the same family of Islamic languages. (Concept of Educ, 1980 p.10)	I wish to introduce here is the concept of Islamic language. (Concept of Educ, 1980 p.10)
Deislamization of language	(1) Caused by confusion and ignorance due to loss of adab. (Concept of Educ, 1980 p.10) (2) Infusion of alien concepts which cause displacements in the network of semantic fields and conceptual relations. (Concept of Educ, 1980 p.11) (3) Many major key terms in the Islamic basic vocabulary of' the languages of Muslim peoples have now been displaced and made to serve absurdly in alien fields of meaning. (Concept of Educ, 1980 p.11)	This modern cultural phenomenon is what is causing the confusion of the Muslim mind. It is a kind of regression towards non-Islamic worldviews. (Concept of Educ, 1980 p.11)
Deislamization process	(1) Ignorance and confusion and the infusion of alien concepts have also let loose the forces of narrow national sentiment and ideologization of racial and cultural traditions. (Concept of Educ, 1980 p.11) (2) Since language and thought are interconnected in their dependence upon each other, semantic confusion in the application of linguistic symbols brings about confusion and error in the interpretation of Islam itself and its worldview. (Concept of Educ, 1980 p.11) Example: The infusion of Greek thought and philosophical problems into the Muslim mind through the writings of the Falasifah. Al-Ghazzali's refutation of them in his celebrated Tahafut al-Falasifah took into account precisely the same kind of problems relating to words and terms and concepts and their meanings within the context of Islam. But the present intellectual, cultural and spiritual crises among Muslims are considerably more serious than those caused by the Falasifah and others in the past, as the fields of problems now cover almost every aspect of life, and not only the philosophical. (Concept of Educ, 1980 p.11)	Even our concept of religion is now confused by the infusion of alien concepts that have invaded the various disciplines encompassing the natural, applied, human and social sciences and the arts. (Concept of Educ, 1980 p.11)
Modernist movement	The rise of the Modernist movement in the latter half of the last century; it marked the beginnings of a widespread and systematic undermining of past scholarship and its intellectual and spiritual leadership, leaving us to inherit today their legacy of cultural, intellectual and spiritual confusion. (Concept of Educ, 1980 p.11) Example: Respecting tafsir and ta'wil, the founder of that movement and his immediate disciples consistently advocated methods whose character in fact approaches that of Christian hermeneutics, depending largely upon learned conjecture based on subjective speculation and the notion of historical relativism. (Concept of Educ, 1980 p.12)	Although they included as a major part of their program the so-called renovation of the Arabic language, what has now in effect become more evident—after their revision and treatment of Islamic concepts couched in Arabic, and their assimilation of foreign concepts using Arabic terms and words to symbolize them—is indeed the need for such a renovation! (Concept of Educ, 1980 p.12)
Semantic confusion	A result of misapplication of key concepts in the Islamic vocabulary can effect our perception of the Islamic worldview. (Concept of Educ, 1980 p.12) Example: In the past the Falasifah and Muslim thinkers generally had to grapple with foreign concepts and find suitable Arabic words and terms to symbolize them without violating the forms of the Arabic words and terms and displacing their semantic roles in the Islamic conceptual system. But they in the past had withstood that supreme cultural and intellectual test. Today the Muslims and the Arabic language together with all other Islamic languages are forced to confront the same kind of test, albeit more intensive and of greater magnitude than in the past. The difficulty of the problem is that it is not simply a matter of language, but a matter of worldview. (Concept of Educ, 1980 p.12)
tarbiyah	The concept of education. (Concept of Educ, 1980 p.12)	One of the key concepts in the Islamic basic vocabulary. (Concept of Educ, 1980 p.12)
What is education?	Education is something progressively instilled into man. (Concept of Educ, 1980 p.13)
Man	(1) He is a 'rational animal’. (Concept of Educ, 1980 p.13) (2) The Muslims defined man as al-hayawan al-natiq (Concept of Educ, 1980 p.13) (3) Possessed of an inner faculty that formulates meaning (4) A ‘language animal’.
Rational	(1) Reason. (Concept of Educ, 1980 p.13) (2) Natiq. (Concept of Educ, 1980 p.13)

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