Forbidden expressions in Arabic from the perspective of some Shari'a scholars: A sociolinguistic analysis

Mohammad Alhroot

doi:10.31893/multiscience.2026166

Keywords:

Arabic

sociolinguistics

religion

forbidden expressions

extremism

Abstract

This article seeks to reanalyze a selection of common expressions in modern standard Arabic and its dialects, which some Shari’a scholars see as bid’a بِدْعَة “innovative” and which may lead to religious sin. Therefore, they have classified them under the so-called “Forbidden Expressions”, in the context of their intention aimed at safeguarding religious belief. This article depends on analyzing these expressions using an approach that combines linguistic semantics, soliciting the opinions of Shari’a scholars and societal intent. Although Shari’a scholars put forward their opinions based on good intentions and legal-religious considerations to preserve religious beliefs, their warning against using these expressions is exaggerated, and their interpretations conflict with the dynamic nature of language, and the semantic changes driven more by context than by the literal meanings of words. The article points out that rigidity in the interpretation of texts may constitute an ideological basis for extremist groups to justify their violent practices, which is a direct threat to societal peace, one of the main pillars of the Sustainable Development Goals (SDGs). That’s why this article calls for adopting a flexible, balanced approach that takes into consideration the constants of religion from one side and the adaptive changing characteristics of language and its continuous reaction with the cultural and social variables. This will enhance organizing interrelationships among the language, religion and society. The article concludes that the use of these expressions in everyday social contexts is typically unintentional and lacks any deliberate intent to commit acts considered sinful under Shari’a.
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How to cite

Alhroot, M. (2025). Forbidden expressions in Arabic from the perspective of some Shari’a scholars: A sociolinguistic analysis. Multidisciplinary Science Journal, 8(3). https://doi.org/10.31893/multiscience.2026166

[1] Abu Zayd, B. (1996). Muʻjam al-manahi al-lafziya. 3rd ed., Riyadh: Dar Al-Asima. https://archive.org/details/bensaoud_gmail_3 Pdf.

[2] Abu-Elrob, R. A., Farghal, T. M., & Tawalbeh, A. I. (2025). A Pragmo-Semantic Analysis of Colloquial Referring Expressions: A Study in Jordanian Arabic. Forum for Linguistic Studies, 7(1), 975–994. https://doi.org/10.30564/fls.v7i1.8215

[3] Al-Kharabsheh, A. (2011). Arabic death discourse in translation: Euphemism and metaphorical conceptualization in Jordanian obituaries. Across Languages and Cultures, 12(1), 19-48. https://doi.org/10.1556/Acr.12.2011.1.2

[4] Al-Kharashi, S. (2006). Almustadrak ʻala muʻjam a-lmanahi al-lafziya. 1st ed., Riyadh: Dar Tayba. https://research.univeyes.net/academy/scholars00001/scholar01928.pdf

[5] Allan, K., & Burridge, K. (2006). Taboos and their origins. In Forbidden Words: Taboo and the Censoring of Language (pp. 1–28). chapter, Cambridge: Cambridge University Press. https://doi.org/10.1017/CBO9780511617881.001

[6] Al-Maqdisi, A. Sh. (1997). Al-Rawdatain fi Akhbar al-Dawlatain al-Nouriyya wa al-Salahiyya. Ed: Ibrahim Al-Zaybaq. Beirut: Al-Resala Foundation. https://down.ketabpedia.com/files/bnr/bnr35805-1.pdf

[7] Al-Mousa, N. (2015). Al-Lugha Al-Arabiyya wa Abna'uha. 3rd ed., Jordan: Dar Al-Masirah.

[8] Al-Rajihi, A. (2018). Tawfiq Al-Rabb Al-Mun'im bi Sharh Sahikh Al-Imam Muslim. 1st ed., Riyadh: Abdul Aziz bin Abdullah Al-Rajihi Center. https://ia801707.us.archive.org/4/items/02-171742/03_171743.pdf

[9] Alsabbagh, Z. (2023). Taboo Language in Bahraini Arabic. International Journal of Linguistics, Literature and Translation, 6(7), 126-155. https://doi.org/10.32996/ijllt.2023.6.7.13

[10] Al-Shafi'i, M. (2001). Kitab Al-Umm. Ed. Rif'at Abd Al-Muttalib. 1st ed., Cairo: Dar Al-Wafa. https://www.emaanlibrary.com/wp-content/uploads/2019/10/alom02.pdf

[11] Alshraah, S. M., Hamideh, W. N., Nishat, A. S., & Migdadi, H. F. (2024). A Sociopragmatic Analysis of Death Utterances in Jordanian Bedouin Society. Journal of Language Teaching and Research, 15(1), 220–228. https://doi.org/10.17507/jltr.1501.24

[12] Austin, J. (1962). How to do Things with Words. Oxford University: Clarendon Press.

[13] Balcarras, D. (2023). What is it to have a language? Pacific Philosophical Quarterly, 104(4). 837-866. https://doi.org/10.1111/papq.12446

[14] Bauer, T. (2005). Mamluk Literature: Misunderstandings and New Approaches. Mamlūk Studies Review, 9(2), 105-132. https://doi.org/10.6082/M1BP00ZC

[15] Belnap, R., & Bishop, B. (2003). Arabic personal correspondence: a window on change in progress? International Journal of the Sociology of Language, 163, 9-25. https://doi.org/10.1515/IJSL.2003.049

[16] Bowie, J., & Popova, G. (2019). Grammar and discourse. In B. Aarts, J. Bowie, & G. Popova (Eds.), The Oxford handbook of English grammar (online ed.). Oxford University Press. https://doi.org/10.1093/oxfordhb/9780198755104.013.8

[17] Brahimaj, M. (2024). The use of taboo words and expressions In Today`s Society. International Journal of Religion, 5(10):2938-2946. https://doi.org/10.61707/fedb6w39

[18] Brakoniecka, S. (2024). The Role of Religion in Triggering Radicalism in Northern Nigeria: The Case of Boko Haram. Journal of Religion in Africa, 55(1), 60-83. https://doi.org/10.1163/15700666-12340291

[19] Buşu, A. (2023). Taboo in language and literature. Proceedings of the 9th International Conference Education Facing Contemporary World Issues (Edu World 2022), 3-4 June 2022, University of Pitești, Pitești, Romania. https://doi.org/10.15405/epes.23045.34

[20] Carvalho, J.-P., & Sacks, M. (2024). Radicalisation. The Economic Journal, 134(659), 1019–1068. https://doi.org/10.1093/ej/uead094

[21] Dąbrowska, E. (2012). Different speakers, different grammars: Individual differences in native language attainment. Linguistic Approaches to Bilingualism, 2, 219-253. https://doi.org/10.1075/LAB.2.3.01DAB

[22] Dawood, M. (2003). Mu‘jam al-Taʻbeer al-Istilahi fi al-ʻarabiyya al-Muʻasira. Cairo: Dar Ghareeb. https://ia903203.us.archive.org/20/items/moajam_attaabr/moajam_attaabr.pdf

[23] Dor, D. (2015). The instruction of imagination: Language as a social communication technology. 1st ed., Oxford University Press. https://doi.org/10.1093/acprof:oso/9780190256623.001.0001

[24] Drelichman, M., Vidal-Robert, J., & Voth, H. J. (2021). The long-run effects of religious persecution: Evidence from the Spanish Inquisition. Proceedings of the National Academy of Sciences of the United States of America, 118(33), e2022881118. https://doi.org/10.1073/pnas.2022881118

[25] Ebidenyefa, C. N. (2024). Analysing Metaphor and Implicature in Poetry: A Study of Obari Gomba’s Eleme and Lines on Ten Places. African Journal of Humanities and Contemporary Education Research, 15(1), 78-86. https://doi.org/10.62154/ecc90805

[26] El-Malekh, H. (2012). Al-MahZourat al-Nahwyia in Arabic Langauge. Dirasat: Human and Social Sciences, 39(2). Retrieved from https://archives.ju.edu.jo/index.php/hum/article/view/3241

[27] Emike, A. J., Sanni, A., Agu, M. N. & Olusanya, A. M. (2022). Introducing Sociolinguistics. Bulletin of Advanced English Studies, 6(2), 36-44. https://doi.org/10.31559/BAES2021.6.2.2

[28] Erman, B. & Warren, B. (2000). The idiom principle and the open choice principle. Text and Talk, 20(1), 29-62. https://doi.org/10.1515/text.1.2000.20.1.29

[29] Faisal, B. (2018). The Misinterpretation of Hadith Texts by Extremist Groups to Justify Their Terrorist Acts: An Analysis. Al-Bayān – Journal of Qurʾān and Ḥadīth Studies. 16(2), 163-186. https://doi.org/10.1163/22321969-12340060

[30] Filho, M., & De, E. (2015). O centenário de Nietzsche e o nazismo. Cadernos Nietzsche, 36(1), 201-211. https://doi.org/10.1590/2316-82422015V3601EMF

[31] Gerges, F. (2014). ISIS and the Third Wave of Jihadism. Current History, 113(767), 339–43. https://doi.org/10.1525/curh.2014.113.767.339

[32] Goodman, N., & Frank, M. (2016). Pragmatic Language Interpretation as Probabilistic Inference. Trends in Cognitive Sciences, 20, 818-829. https://doi.org/10.1016/j.tics.2016.08.005

[33] Guzzetti, M. (2023). Forbidden Words and Female Anatomy Gender and Language Taboos in the Oxford English Dictionary, LEA, 12, 137-156. https://doi.org/10.36253/lea-1824-484x-14254

[34] Hassan, H. A. (2022). Religion as a Security Threat: Case Studies of Extremist Christian Movements in Africa. Journal of Religion in Africa, 51(3-4), 426-451. https://doi.org/10.1163/15700666-12340216

[35] Haugh, M. (2008). Intention in pragmatics. Intercultural Pragmatics, 5(2), 110-99. https://doi.org/10.1515/IP.2008.006

[36] Holmes, J., & Wilson, N. (2022). An Introduction to Sociolinguistics. 6th ed., Routledge. https://doi.org/10.4324/9780367821852

[37] Ibn Baz, A. (1999). A collection of fatwas and various articles. Compiled by: Muhammad Saad Al-Shuwayer. 1st ed. Saudi Arabia: Dar al-Qasim.

[38] Ibn Uthaymeen, M. (1998). Majmuʻ Fatawá wa Rasaʼil Fadeelat al-Shshaikh Muhammad ibn Salih al-Uthaymeen. Compiled by: Fahd bin Nasser Al-Sulaiman. 1st ed., Riyadh: Dar Al Thuraya. https://archive.org/details/mfrfsmso09-10_202003/mfrfsmso00/

[39] Issah, S., Abubakari, H., Atintono, S., & Atibiri, S. (2023). Exploring Euphemisms as Taboo Avoidance Strategies in the Mabia Languages. Language Matters, 54, 42-64. https://doi.org/10.1080/10228195.2023.2251714

[40] Jin, Y. (2023). A Study on the Integration of Language and Society. Advances in Education, Humanities and Social Science Research, 8(1), 342-347. https://doi.org/10.56028/aehssr.8.1.342.2023

[41] Kasper, G., & Rose, K. R. (2001). Pragmatics in language teaching. In K. R. Rose & G. Kasper (Eds.), Pragmatics in language teaching (pp. 1–10). Cambridge University Press. http://dx.doi.org/10.1017/CBO9781139524797.003

[42] Lourenço, M. R. (2023). From Idolatry to Gentilidade: Assessing Local Christians’ Religious Offences in the Goa Inquisition (17th Century). Religions, 14(12), 1498. https://doi.org/10.3390/rel14121498

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