تنقسم الألفاظ من حيث دلالتها على المعاني إلى ثلاثة أقسام:

The Alfaazh (wordings) in respect to their Dalaalaat (the indications they indicate to) in terms of meanings are divided into three categories:

هِيَ دَلَالَةُ اللَّفْظِ عَلَى تَمَامِ مُسَمَّاهُ (أَوِ الْمَعْنَى الْمُسَمَّى)، كَدَلَالَةِ لَفْظِ «إِنْسَانٍ» عَلَى الْحَيَوَانِ النَّاطِقِ الْمَعْرُوفِ (مِنْ مُسَمَّاهُ). وَقَدْ جَاءَ اللَّفْظُ مُطَابِقًا لِمَعْنَاهُ مِنْ غَيْرِ زِيَادَةٍ وَلَا نُقْصَانٍ. هَذَا فِي اللَّفْظِ الْمُفْرَدِ. أَمَّا الْجُمْلَةُ، أَيِ الْمُرَكَّبُ، فَمِثَالُهَا قَوْلُ اللهِ تَعَالَى:

It is the Dalaalah (indication) of the Lafzh (wording) upon its complete naming (or the named matter) like the Dalaalah of the Lafzh: ‘Insaan’ applied upon the well-known speaking animal/creature (of its naming). The Lafzh (wording) came in conformity to its meaning without any addition or deduction. This is in respect to the Mufrad (singular) Lafzh. As for the sentence, meaning the Murakkab (construct), an example is the Qawl of Allah Ta’Aalaa:

الألفاظ في منطوقها تدل على معنى لا يحتمل التأويل ولا يحتاج إلى اجتهاد. وعليه، فإذا طابق اللفظ المعنى مطابقة تامة من غير زيادة أو نقصان، فهي دلالة المطابقة. ودلالة المطابقة من باب دلالة المنطوق. فالمعنى إذن مأخوذ من الألفاظ المنطوقة ولا يتجاوزها.

The wordings (Alfaazh) in their Mantooq (expressed explicit meaning) guide to a meaning that is not open to Ta’weel (interpretation) and does not require Ijtihaad. Consequently, if the Lafzh corresponds and conforms to the meaning completely without addition or deduction then it is the Dalaalah Al-Mutaabaqah. The Dalaalah Al-Mutaabaqah is from the category of the Dalaalah Al-Mantooq (what is indicated by the expressed wording). The meaning is therefore taken from the expressed Alfaazh (wordings) and not beyond that.

هِيَ دَلَالَةُ اللَّفْظِ عَلَى جُزْءِ الْمُسَمَّى، وَذَلِكَ كَدَلَالَةِ لَفْظِ "الْحِمَارِ" عَلَى الْحَيَوَانِ، لِأَنَّ اللَّفْظَ يَدُلُّ عَلَى جُزْءٍ مِمَّا يَدْخُلُ تَحْتَ الْمُسَمَّى، وَهُوَ الْحَيَوَانُ الَّذِي يَشْمَلُ الْحِمَارَ، وَالْإِنْسَانَ، وَالْفَرَسَ، وَالْأَسَدَ وَغَيْرَهَا… وَدَلَالَةُ التَّضَمُّنِ أَيْضًا مِنْ قِسْمِ الدَّلَالَةِ الْمَنْطُوقَةِ، وَالْمَنْطُوقُ هُوَ مَا يُفْهَمُ مِنَ اللَّفْظِ فِي مَحَلِّ النُّطْقِ بِهِ أَوِ التَّعْبِيرِ عَنْهُ، أَيْ عِنْدَ قَوْلِهِ.

It is the Dalaalah of the Lafzh indicating a part of the named matter. That is like the Dalaalah (indication) of the Lafzh ‘Himaar’ (donkey) in respect to the animal. That is because the Lafzh (wording) guides to a part of what falls under the named thing and that is the animal that includes the donkey, the human, the horse, the lion and so on… The Dalaalat ut-Tadammun is also of the Mantooq category of Dalaalah and the Mantooq is that which is understood from the Lafzh in the place of its pronunciation or expression (i.e. when it is said).

هِيَ دَلَالَةُ اللَّفْظِ عَلَى مَعْنًى لَازِمٍ لَهُ، كَدَلَالَةِ الْأَسَدِ عَلَى الشَّجَاعَةِ، وَدَلَالَةِ النَّعَامَةِ عَلَى الْجُبْنِ. قَالَ الشَّاعِرُ فِي وَصْفِ رَجُلٍ:

It is the Dalaalah of the Lafzh upon its necessary accompanying meaning like the Dalaalah (indication) of a lion indicating bravery or the ostrich indicating cowardice. The poet said in his description of a person:

لا يُقصَد هنا باللفظ «الأسد» واللفظ «النعامة» ما يدلّان عليه من نوعين من أنواع الحيوانات التي تعيش على الأرض. بل المقصود بهما «الشجاعة» و«الجبن». وهذه المعاني لا تُؤخذ من لفظ «الأسد» أو «النعامة»، وإنما تُؤخذ من معاني هذين اللفظين.

It is not intended here by the Lafzh ‘Asad’ (lion) and the Lafzh ‘Na’aamah’ (Ostrich) what they have indicated to as being two kinds from amongst the kinds of animals that live upon the earth. Rather, the intended meaning of them is ‘courage’ and ‘cowardice’. These meanings are not taken from the Lafzh (worded expression) of ‘Asad’ (lion) or ‘Na’aamah’ (Ostrich) but rather they have been taken from the meanings of these wordings.

ولذلك فإن دلالة الالتزام تمثل المعنى الذي في الذهن والذي يلزم بالضرورة معنى اللفظ.

The Dalaalat ul-Iltizaam therefore represents the meaning that is in the mind that necessarily accompanies the meaning of the Lafzh.

من دلالة الالتزام، ودلالة الإشارة، ودلالة النص، ومفهوم الموافقة، ومفهوم المخالفة، ودلالة الاقتضاء.

From the Dalaalat ul-Iltizaam the Dalaalat ul-Ishaarah, Dalaalat un-Nass, Mafhoom Al-Muwaafaqah, Mafhoom Al-Mukhaalafah and Dalaalat ul-Iqtidaa’.

لا يقوم فهم هذه الدلالات من النصوص الشرعية للمجتهد إلا كما يقوم الماء للحياة، وذلك لأن استنباط الأحكام من النصوص، ومنها هذه الدلالات، يحتاج إلى دراسة دقيقة وتحقيق محكم وتعمّق.

Understanding these Dalaalaat (indications) from the Shar’iyah texts is essential to the Mujtahid like water is essential to life. That is because the deduction of the Ahkaam (rulings) from the texts, including these Dalaalaat (indications), requires a precise and accurate study, thorough examination and depth.

على سبيل المثال، فيما يتعلق بقول رسول الله ﷺ:

For example, in respect to the statement of the Messenger of Allah (saw):

ومنطوقه يدلّ على وجوب الزكاة في الغنم السائمة، وهذا الحكم يُفهم من منطوق الحديث، ويدركه المجتهد وغير المجتهد. أما المفهوم المخالف، وهو عدم وجوب الزكاة في الغنم المعلوفة، فلا يدركه إلا المجتهد الذي يفقه دلالة الالتزام.

Its Mantooq (expressed meaning) indicates and guides to the obligation of Az-Zakaah upon the sheep that live upon the pastures (naturally/free grazing). That Hukm (ruling) is understood from the Mantooq of the Hadeeth and can be understood by the Mujtahid and the non-Mujtahid. As for the Mafhoom Al-Mukhaalafah (opposing meaning) which is the non-obligation of the Zakaah upon the sheep that are foddered, then only the Mujtahid who comprehends the Dalaalat ul-Iltizaam (necessarily understood meaning) can understand that.