Haqiqah, Majaz, Sarih and Kinayah: Definitions and Rulings
Read-only question overview. Answers and scoring remain inside authenticated learner attempts.
- What is the basic criterion for haqiqah versus majaz?
- Which question distinguishes sarih from kinayah?
- Which usage qualifies as haqiqah in the source?
- In al-asad li-l-hayawan al-muftaris, how is asad used?
- What sense of salah does the source use to illustrate haqiqah?
- Which conventions of assignment matter for literal meaning?
- Why does the source say khassan kana aw ʿamman for haqiqah?
- What requirement does the definition of majaz emphasize?
- What does al-asad li-l-rajul al-shujaʿ illustrate?
- What role does a qarinah play in figurative interpretation?
- In “A lion was addressing a gathering,” what does the human context suggest?
- What does ma ustuʿira lahu indicate in the ruling of majaz?
- What makes “That soldier is a lion in battle” figurative?
- Which feature defines sarih in the text?
- What do baʿtu and ishtaraytu respectively express?
- What does the source say about intention for sarih?
- How is anta taliq used in this textbook?
- What does bi-qarinah mean in the definition of kinayah?
- Which expression does the source provide as kinayah?
- Which two factors appear in the ruling of kinayah?
- Which statement best characterizes dalalat al-hal?
- Why does the source mention khassan aw ʿamman for both haqiqah and majaz?
- How are haqiqah and sarih related?
- In “He is a lion on the field,” what makes lion majaz?
- Why is “every majaz must be kinayah” incorrect?
- Using asad for the lion itself is a case of haqiqah.
- Haqiqah can occur only with khass, never with ʿamm.
- Majaz requires a relation between the assigned and transferred senses.
- For kinayah, the book says the bare wording is sufficient without further indication.
- A use can be literal and explicit at the same time, under different criteria.