Dalaalat At-tanbeeh Wa-l-iemaa’ (the Indication Through Alerting To It Or Providing A Clue Or Indication To It)
Its definition:
Dalaalat ul-Iemaa’ and At-Tanbeeh refers to what must be the intended meaning of the Shaari’ (Legislator) from the Lafzh (wording) in accordance to the provision of the language and it occurs in that which guides to an ‘Illiyah (reasoning). This is when the Shar’a brings a text where the Hukm is arranged upon a description (Wasf) by the letter ‘Faa’a (الفاء(. This arrangement or linkage provides a Tanbeeh (alert) or Iemaa’ (indication/clue) for that Wasf being representative of the ‘Illah of the Hukm. Otherwise, there would have been no value or benefit for this linkage (Iqtiraan) or arrangement/ordering (Tarteeb).
Example:
Allah (swt) said:
[As for] the thief, the male and the female, amputate their hands (Al-Maa’idah 38).
The Shaari’ (legislator) has arranged or ordered the Hukm, which is the cutting of the hand, upon theft by the Harf (letter) ‘Faa’a’. That indicates by the way of Al’Iemaa’ (indication/clue) and not explicitly that the Wasf (description of ‘Saraqah’ (theft) is the ‘Illah for the Hukm of the cutting. However, it is (nevertheless) an ‘Illah Qaasirah (deficient reasoning) because it does not extend beyond it and analogy is not made upon it. Rather it only represents the Sabab (cause) for the cutting (i.e. for the Hukm). The Asl (original position) in respect to the ‘Faa’a’ linguistically is that it has been provided for Al-‘Atf (connection) to establish the ordering (At-Tarteeb) along with the consequence (At-Ta’qeeb) without abatement/procrastination (At-Tarakhiy). However, the composition of the text made the ‘Faa’a’ establish the ‘Illiyah (reasoning) or Sababiyah (causality) and its establishing of this reasoning or causality is the Dalaalat ul-Iemaa’ and At-Tanbeeh.
Consequently, if the necessary meaning in respect to the Dalaalat ul-Iqtidaa’ (dictated indication) is dictated by the ‘Aql or the Shar’a, then the necessary meaning in respect to the Dalaalat ul-Iemaa’ and At-Tanbeeh is dictated by the provision of the language.
Another example:
The Messenger of Allah (saw) said:
A man does not pass a judgment between two men whilst he is angry
‘Whilst he is angry is a Wasf Munaasib (a suitable description) for forbidding the passing of judgment meaning that it has an impact or effect upon the judgment. As long as it is a Wasf Munaasib, according to the provision of the language, a necessary meaning has been made for it in accordance to the language. It is for it to be the ‘Illah for the Hukm that it is connected to i.e. the Hukm of the forbiddance of judging or passing judgment. That which has indicated the ‘Illiyah (reasoning) of this composition in the language is called the Dalaalat ul-Iemaa’ and At-Tanbeeh and that is because the provision of this composition, in accordance to the provision of the language, alerts to and indicates (or points) to the ‘Illah of the forbiddance of judging being ‘anger’.
Another example:
The Messenger of Allah (saw) said:
The killer does not inherit (Abu Dawud, At-Tirmidhi and An-Nasaa’iy).
‘The killer is a Wasf Munaasib (fitting description for understanding) linked to the Hukm and as such it indicates and guides to it being an ‘Illah (reasoning). That has been understood from the language provision (Wad’u l-Lughah) as it has informed that this Wasf Munaasib (the killer) is outside or excluded from those who inherit from the one who has been killed which is due to the reason of him killing him.
The language provision for this composition therefore dictated that an ‘Illiyah (reasoning) be understood from it and this represents the Dalaalat ul-Iemaa’ and At-Tanbeeh.
The Dalaat ul-Iemaa’ and At-Tanbeeh are from the Dalaalaat of the Mafhoom (understood implicit meaning) and not from the Dalaalaat (indications/implications) of the Mantooq (expressed or explicit meaning).