Al-Waadih Fee Usool ul-Fiqh by Muhammad Hussein Abdullah

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

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:

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.

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).

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:

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.

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

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

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.

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

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.