wrangling and disputation, as each raises objections that invalidate the other’s definition while claiming that his own is free of them. Yet on close examination, you find them evenly matched, or nearly so, with neither having any clear advantage over the other. Thus, either all their definitions should be accepted, all rejected, or accepted in one respect and rejected in another.

This applies to definitions that alike distinguish the thing defined and set it apart from everything else. But when one person includes in a definition what another excludes, or vice versa, discussing this yields knowledge of the term’s definition and the breadth or narrowness of its scope. Examples include discussing the definition of khamr (wine): is it fermented grape juice, or every intoxicant? The same applies to the definition of backbiting and similar matters. This is what scholars discuss, as when the Prophet, may Allah bless him and grant him peace, was asked:

“What is backbiting?”

He replied, “Your mentioning your brother in a way he dislikes”—the hadith continues.

Likewise, he said:

“Every intoxicant is khamr.”

And ʿUmar said from the pulpit:

“Khamr is whatever clouds the mind.”

Similarly, the Prophet, may Allah bless him and grant him peace, said:

“No one who has an atom’s weight of arrogance in his heart will enter Paradise.”

A man asked him, “O Messenger of Allah, a man likes his shoes and clothing to look good. Is that arrogance?”

He replied, “No. Allah is beautiful and loves beauty. Arrogance is rejecting the truth and looking down on people.”

This also includes interpreting speech, explaining it and clarifying it. Anyone who explains another person’s words, interprets them and clarifies their meaning must therefore know the definitions of the terms they contain.