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Words and expressions may convey ideas either by their explicit constructions or by implication. Meaning derived from the explicit aspect of words or expressions are referred to as mantooq, while those derived from their implications are called mafhoom.
Mantooq (explicit) meanings may be derived in five different ways, depending on the type of Arabic grammatical construction used.
This method of deriving the mantooq meaning refers to any expression which clearly indicates an idea, leaving no room for other interpretations; for example, the following verse orders those who intend hajj tamattu‘, but are unable to slaughter an animal:
“You should fast three days during hajj and seven days when you return (home); those make a complete (kaamilah) ten (days).” 111
The adjective (sifah) “complete” removes any doubt that ten meant approximately ten, according to figurative usage.
This term refers to the most obvious and likely meaning of a given expression which could indicate another, though less likely, meaning. An example of the thaahir can be found in the verse referring to the consumption of forbidden meats:
“But whoever is forced to eat it without willful disobedience (baaghin) or transgressing the limits has no sin on him.” 112
The term “baaghin” could also mean “ignorant,” but in this context the meaning “willfully disobedient” is more obviously suited. Another example of this type of expression is the verse concerning sexual relations with menstruating women:
“And do not come near them (menstruating women) until they have become pure (yat-hurna).” 113
“Yat-hurna” could mean either the end of the menstrual cycle, making wudoo’ 114
or taking a ghusl. 115 However, the likelihood of it meaning a ghusl is greater than the other possible meanings.
In this case, the obvious meaning of an expression is avoided due to its inappropriateness. That is, the less obvious meaning of the expression is favored due to some factor(s) which disallow the obvious meaning. For example, Allaah commands us in our relations with parents as follows:
“Lower the wing (janaah) of humility out of mercy to them.” 116
The phrase “wing of humility” is taken to mean submissiveness, obedience to parents, and good treatment of parents, due to the impossibility of human beings having wings.
Another example is in verse 6 of Soorah al-Maa’idah:
“O you who believe, when you stand to pray, wash your faces...”
The apparent meaning of the verse is that one must perform wudoo’ after one stands to perform salaah. Since there is no record of the Prophet (ﷺ) and his companions making a habit of performing wudoo’ after the iqaamah was called, the scholars agree that the intended meaning is that one must perform wudoo’ when one intends to pray, and then only if one has lost his previous wudoo’. The second point is disputed by the Thaahiree school, who adhere to the literal implication of the verse. The majority of scholars argue against them on the basis of the hadeeth of Sulaymaan ibn Buraydah that the Prophet (r) prayed all the prayers with a single wudoo’ on the day of his victorious reentry into Makkah.
When ‘Umar asked him about it, remarking that he had never seen him do so before, the Prophet (ﷺ) told him,
“ I did so on purpose, ‘Umar.” 117
Sometimes the correct meaning of an Arabic expression depends on the supposition of a deleted word or phrase. Such a method of derivation of a mantooq meaning is called “dalaalah al-iqtidaa;” that is, indication of the meaning by a necessary supposition.118 A classical example of this type can be found in the verse on fasting:
“Whoever among you who is sick or travelling (should fast) a (like) number of other days.” 119
The phrase, “ fa aftara” (“and breaks fast”), has to be supposed after “travelling,” because a traveller is only required to make up days of fasting if he or she breaks fast while travelling. Likewise, one who is sick but does not break his or her fast would have no fasts to make up.120
At other times, an expression may indicate a secondary meaning without requiring any supposition of words or phrases. This type of mantooq meaning is called “dilaalah al-ishaarah;” that is, indication of the meaning by suggestion. If one considers, for example, the verse:
“Intercourse with your wives is permitted for you during the nights of the (month of fasting...so go to them and seek what Allaah has written for you; and eat and drink until the white thread of the dawn becomes distinct to you from the black thread (of the night).” 121
This indicates that it is acceptable to begin the fast in a state of janaabah,122 since intercourse is allowable at night up until dawn, possibly leaving no opportunity for one to regain his or her state of purity by bathing; thus, entering the morning of a fast in a state of impurity must, of necessity, be allowable.
111 Soorah al-Baqarah (2):196.
112 Soorah al-Baqarah (2):173.
113 Soorah al-Baqarah (2):222.
114 Washing the face, hands and feet and wiping the hair.
115 A complete bath.
116 Soorah al-Israa’ (17):24.
117 Sahih Muslim, vol. 1, pp. 165-6, no. 540.
118 See Principles of Islamic Jurisprudence, pp. 128-30.
119 Soorah al-Baqarah (2):184.
120 This is the position of the four math-habs. They were opposed by the Thaahirees.
121 Soorah al-Baqarah (2):187
122A state of impurity caused by sexual intercourse. It is removed by a ghusl (Islaamic bath).
Reference: Usool At-tafseer - Shu‘bah ibn al-Hajjaaj, Sufyaan ibn ‘Uyaynah and it was translated by Dr. M. Abdul Haq Ansari
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