Maraatib Ad-dalaalaat (rankings Or Levels Of The Different Worded Indications)
The Dalaalaat that we have discussed differ and vary in respect to the strength of their evidence and proof (Hujjiyah) in accordance to their strength (Quwwah) as follows:
1 – Dalaalat ul-‘Ibaarah (expressed indication) is the strongest due to two qualities:
Firstly: Because the meaning that it establishes is benefited or taken from the Alfaazh (worded expressions) of the Nass (text) directly.
Secondly: Because that meaning represents the Maqsood (what is intended) by the Shaari’ in origin or in following (Aslaalatan or Taba’an).
2 – Dalaalat ul-Ishaarah (indication by indication): The meaning established by it is taken from the Maqsood (what is intended) by the Shari’ (Legislator) necessarily and not in origin or in following.
3 – Dalaalat un-Nass: This is the Mafhoom Al-Muwaafaqah (congruent understanding) and this is the meaning that the text has been silent upon whilst it represents the Maqsood (what is intended) by the Shaari’ due to its agreement or conformity to the meaning that has been mentioned within the text as both share the Qasd (intent) that the Hukm was legislated for the sake or purpose of.
4 – Dalaalat ul-Iqtidaa’: It is the necessary meaning that the Sihhat ul-Kalaam (correctness of the speech) dictates in accordance to the Shar’a or the ‘Aql (mind).
Example:
A conflict between the Dalaalat ul-‘Ibaarah and the Dalaalat ul-Ishaarah.
Allah (swt) said:
O you who have believed, prescribed for you is legal retribution for those murdered (Al-Baqarah 187).
And Allah Ta’Aalaa said:
But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment An-Nisaa’ 93).
The first Aayah indicates in the ‘Ibaarah (expressed wording) of the text to the obligation of Al-Qisaas (retribution) against the aggressing killer and the judgment of death upon him (as punishment).
The second Aayah by way of the Dalaalat ul-Ishaarah (by indication) establishes that there is no recompense upon the intentional killer in the Dunyaa and that there is no Qisaas.
There is therefore a conflict or clash between what the ‘Ibaarah establishes and what is established by the Ishaarah. That is because the first obliges Al-Qisaas, which is the Hukm of death, whilst the second negates that. In this case the first which is established by the ‘Ibaarah is advanced or preponderant because it represents the Maqsood (what is intended) by the Shaari’ and is taken from the Lafzh (wording). As for the second is not representative of the Maqsood of the Shaari’ but is rather taken by way of necessity or requirement (Luzoom).