We have said that the Mafhoom Al-Mukhaalafah is utilised with the Siffah, the Shart, the Ghaayah and the ‘Adad.

The Mafhoom ul-Mukhaalafah is not utilised in other than these like:

1 – The Mafhoom Al-Mukhaalafah is not used at all with the Ism (noun) whether it was an ‘Alam (name) like in the sentence ‘Zaid Qaa’im (is standing)’ and that is because it does not indicate that ‘Sa’eed’ (i.e. someone) else is not standing. The same applies if the ‘Ism’ was for a ‘Jins’ kind like in the Hadeeth:

The Zakaah being due on the sheep does not indicate that there is no Zakaah due upon cows.

The same applies in respect to the Laqab (title/label) like in the statement: ‘The tall man is generous’ and that is because the man who is not tall could (also) be generous. 2 – The Mafhoom Al-Mukhaalafah does not function with the Wasf that is not Mufhim (open to reasoning) in respect to the Mafhoom Al-Mukhaalafah like in the statement of the Messenger of Allah (saw):

The Hadeeth does not indicate that other than the Saa’il does not have a right in respect to the Zakaah but rather the Zakaah is provided to the Saa’il and to other than him. The Wasf (description) is Ghair (not) Mufhim i.e. open to understanding a reasoning and not Munaasib (suitable). The Mafhoom Al-Mukhaalafah consequently does not work in respect to it.

3 – The Mafhoom Al-Mukhaalafah does not work with the understanding of ‘Innamaa’ (ماَّإن (because it does not decisively indicate ‘Al-Hasr’ (restriction and limitation) but only indicates ‘Al-Hasr’ when accompanied by a Qareenah (connotation or linking indication). If it does indicate the ‘Hasr’ (restriction/limitation) then it has a Mafhoom Al-Mukhaalafah (opposite understanding) like in the Qawl of Allah Ta’Aalaa:

The Mafhoom Al-Mukhaalafah that is attained from the Aayah indicates that the Zakaah is not given to other than the eight categories mentioned within the Aayah due to the presence of the Qareenah indicating that the ‘Innamaa’ is for ‘Hasr’ (restriction/limitation).

If, however the ‘Innamaa’ does not indicate ‘Al-Hasr’, then there is no Mafhoom Al-Mukhaalafah for it and that is like the Qawl of the Messenger (saw):

There is no Mafhoom Al-Mukhaalafah for the Hadeeth because Ribaa is not restricted to ‘An-Nasee’ah’ (the deferred or delayed debt) due to the convening of Ijmaa’ As-Sahaabah upon the Tahreem of Ribaa Al-Fadl which is the exchange of money for money with an increase. This is like the exchange of gold for gold, silver for silver, dates for dates, and the remainder of the six categories of items that were mentioned in the Hadeeth of the Messenger (saw) which stated at the end of it:

4 – The Mafhoom Al-Mukhaalafah does not work with every address where its Mantooq (expressed wordings) has been specified with a mention of a matter representing that which is most general and predominant (i.e. most likely or in most cases) (Al-A’ammu Al-Aghlab).

Example:

Allah Ta’Aalaa said:

The Mantooq of the Aayah has made it Haraam upon the husband to marry the daughter of his wife that has been raised in his house and 467

that is because in the most general and predominant or likely situation the wife would take her daughter from the first husband to live with her in the house of the second husband in the case where the daughter was young of age. As such there is no Mafhoom Al-Mukhaalafah for the wording: ‘Alaatiy Fee Hujoorikum’ (Those in your rooms i.e. under your guardianship) because this Wasf (description came in the Aayah because it is the most likely or what happens in most cases ‘Al-A’ammu Al-Aghlab’ and not because it is Munaasib (suitable) or Mufhim lit-Ta’leel (open to reasoning i.e. an ‘Illah). Consequently, the prohibition of the daughter of the wife upon the husband applies whether she lives under his roof or does not live under his roof. Another example:

Allah (swt) said:

This Ayah does not have a Mafhoom Al-Mukhaalafah and so it is not permissible to kill the children if poverty is not feared. That is because the Arabs, before Islaam, in most cases would kill their children due to the reason of the fear of poverty, and so Islaam forbade them from doing that.

5 – The Mafhoom Al-Mukhaalafah is not utilised when another text (Nass) exists that makes it ineffectual (or negates its meaning).

Example:

Allah (swt) said:

This does not work with the Mafhoom Al-Mukhaalafah so that it could be said that Ribaa is Halaal as long as it is not doubled and multiplied. That is because such a Mafhoom (understand) is made redundant and invalidated by another text and that is His Qawl (swt):

(Translator’s note: In the Arabic edition the Aayah reference and actually Aayah presented are different and so I will present both Inshaa Allah as a precaution).

And:

6 – The Mafhoom Al-Mukhaalafah does not function with the ‘Adad (number) if the frame or context (Siyaaq) of the Kalaam (speech) does not indicate a Hukm that is restricted to the mentioned number.

The Messenger (saw) said:

The legislative intention by restricting the number is not for the purpose of ‘Hasr (limitation) but rather it is for demonstration. Consequentky, there are other acts, which share with them in their meaning and their effect in terms of being destructive acts of disobedience. So the Hadeeth goes on to mention: Shirk in Allah, magic, killing the life that Allah has prohibited except by right (i.e. legitimately), the devouring of the orphan’s wealth, eating of interest, turning back on the day of the march (to battle) and accusing unaware believing women (of fornication). It did not however mention Zinaa, homosexual acts, spying or other actions which are also from the acts of disobedience and destructive sins (Moobiqaat).

Consequently, the ‘Adad (number) in this Hadeeth does not have a Mafhoom Mukhaalafah attached to it because the Hukm is not restricted or limited to the number.

For the ‘Adad (number) to have a Mafhoom Mukhaalafah two conditions are necessary:

Firstly: That the Hukm is restricted by (or to) a number.

Secondly: That the Siyaaq (framing/context) of the speech indicates the negation of the Hukm for other than that number.