Discover the meaning of the term Tarid (تعريض) in Islamic vocabulary.
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Updated on 11 April 2026 at 1:05 AM
📖 4 min readAmong the scholars of sarf: making the object presented to the essence of the verb, as when one says « I sent it for sale », that is, presented it to sale, and attached it to the verb. Among the scholars of bayan: the allusion is inclining the meaning of speech to one side, so that what is intended by the speech is one matter and that serves as a means to intending another, as understood from « I am no zanni by way of allusion » that the addressee is a zanni. The propriety between the lexical and technical meanings: in the tongue it is the inclining to some side, and here too it is inclining the speech from the customary meaning to the non-customary meaning lying on the side of that meaning. The speech goes straight to the customary meaning because that meaning faces the speech, and to the allusive meaning not directly, because that meaning lies beside it, not facing it. And in the Jalali upon al-Mutawwal: allusion is to mention something by which another unmentioned is indicated, as when the needy one says to the one he needs: I came to serve you, as if he had inclined the speech to a side that indicates the aim.
Lexically: the opposite of plain statement; hence the understatements of speech, as in their saying « in understatements lies what wards off lying », meaning breadth and latitude that remove the intent to lie. As a term: Ibn ’Arfa says: speech with two faces, of truth and falsehood, of outward and inward. And al-Mounawi says: that by which the hearer grasps the speaker’s intent without explicit statement.
Speech by which one signals to one side, giving the impression that the aim lies on another side.
In speech: what the hearer understands to be meant without it being stated, mentioned by Ibn Kamil (al-Ta’rifat). Ar-Raghib said: speech with two faces, of truth and falsehood, of hidden and apparent.
To set a thing a-tilt: the opposite of plain statement. In speech: having two faces of truth and falsehood. Al-’arid: what crosses the horizon, caused by cloud, a swarm of locusts or bees; in the noble Quran: « they said: this is a rain-bringing cloud » (al-Ahqaf 24). The mountain. The blocker, the withholder. The temple of the face, the two being the two temples. Light of temple: hair falling below the temples. Al-’ard: opposite of length. Goods, all movable goods except gold and silver which are values; plural ’ouroud. Abou Oubayda said: ’ouroud are goods entering neither measure nor weight, neither animal nor realty. Al-’arad: what befalls man of illness and the like. What has no fixity. The world’s goods, few or many; in the noble hadith: « wealth is not abundance of goods; wealth is richness of the soul ». The easy plain; in the noble Quran: « had it been a near gain and a medium journey, they would have followed you » (at-Tawba 42). In the Mejalla (art. 131): ’ouroud are all that is neither moneys, animals, capacity measures nor weights, like goods and cloth.