Kuma Ya Ta'ala ya ce:

And He Ta’Aalaa said:

Dalaalat ul-Ishaarah shi ne Dalaalah (ma'ana da lafazi ke nunawa) na Lafzh (kalma) akan wani ma'ana ko Hukunci wanda ba a nufe shi ba, ko dai asali ko a bin sa. Duk da haka, yana dacewa da ma'anar da aka tsara maganar domin ita. Saboda haka, Dalaalat ul-Ishaarah ba a fahimtarta daga Mantooq An-Nass (zahirin lafazin nassi), wato daga ma'anar harafi-da-harafi wadda ake kira Dalaalat ul-Ibaarah. Maimakon haka, ana fahimtarta daga ma'anar da ma'anar nassin ta nuna. Wasu daga cikin Usooliyeen (malaman Usul) sun kira wannan irin Dalaalah da suna Mafhoom An-Nass (ma'anar da ake fahimta amma ba a faɗe ta ba a zahiri). Ma'ana, ma'anar da aka nuna, wadda ba a nuna ta ta hanyar 'Ibaarah (furuci) ba, tana bukatar wata ma'ana, kuma wannan ana kiran ta Dalaalat ul-Ishaarah (nuna ma'ana a kaikaice ko ta alama). Wannan saboda nassi yana nuna ta ta hanyar Ishaarah (alama ko a kaikaice) ba ta hanyar 'Ibaarah (furuci kai tsaye) ba. Saboda haka, suna magana akan wannan Dalaalah a matsayin Dalaalah ta Lafzh akan wata ma'ana ta ma'anarsa, wato akan ma'anar da ba a nufa ba daga 'Ibaarah. Suna kuma kiran ta Dalaalah Al-Iltizaamiyah (nuna ma'ana ta larura), domin ma'anar Alfaazh (kalmomi) tana bukatar wata ma'ana, wadda ake kira Dalaalat ul-Ishaarah.

Dalaalat ul-Ishaarah is the Dalaalah (indication) of the Lafzh (wording) upon a meaning or Hukm that is not intended either originally or in following. It is however corresponding to the meaning for which the speech has been framed for. The Dalaalat ul-Ishaarah is therefore not understood from the Mantooq An-Nass (expressed wording of the text) i.e. from the Harfiy meaning (i.e. letter for letter) which is called Dalaalat ul-Ibaarah. Rather it is understood from the meaning that the meaning of the text has guided to. Some of the Usooliyeen (scholars of Usool) have called this type of Dalaalah the Mafhoom of the Nass (i.e. implied and understood but not expressed meaning). That means that the indicated to meaning, which has not been indicated through its ‘Ibaarah (expression) (i.e. by its wording), necessitates another meaning, and that is called Dalaalat ul-Ishaarah (i.e. indication of a meaning by implication or indication). That is because the Nass (text) guides to it by way of Ishaarah (indication/implicitly) and not by the way of ‘Ibaarah (expression). For that reason, they talk about this Dalaalah (indication) as being the Dalaalah of the Lafzh upon a meaning of its meaning i.e. upon the meaning that was not intended from the ‘Ibaarah (expression). And they (also) call it Dalaalah Al-Iltizaamiyah (indication by necessity) because the meaning of the Alfaazh (worded expressions) necessitates another meaning called the Dalaalat ul-Ishaarah.

Wannan yana sa Dalaalat ul-Ishaarah ta buƙaci zurfin bincike da tunani domin a fahimce ta. Hakan kuwa saboda tana buƙatar kasancewar wata dangantaka ta gaskiya tsakanin ma'anar da nassi ke nunawa cikin 'Ibaarah (magana bayyananniya) ta hanyar 'Alfaazh (kalmomi), da kuma ma'anar da nassi ke nunawa ta hanyar Ishaarah (nuni ko alamar kai tsaye).

This makes the Dalaalat ul-Ishaarah in need of depth in terms of examination and reflection in order to be aware of it. That is because it is in need of the presence of a real correspondence between the meaning that the text indicates in its ‘Ibaarah (expression) by its ‘Alfaazh’ and the meaning that the text indicates to by its Ishaarah (indication or implicitly).

Misali:

Example:

Allah Ta'ala ya ce:

Allah Ta’Aalaa said:

Aayar a cikin ma'anarta ta zahiri (ibaarah) tana nuna cewa ana buƙatar shugaba (Haakim) a Musulunci ya tuntuɓi al'ummah dangane da kula da al'amuranta.

The Aayah in its ’Ibaarah (expressed wording) indicates that is demanded from the Haakim (ruler) in Islaam to consult the Ummah in respect to the caretaking of their affairs.

Wannan ma'ana tana buƙatar kasancewar wata ƙungiya (jam'iyya) daga cikin al'ummar Musulmi wacce ake tuntuɓa dangane da kula da al'amuran al'umma, domin ba zai yiwu a tuntuɓi kowane mutum daga cikin al'umma ba. Don haka wannan ma'ana ce da ba a nufi ta kai tsaye daga mahallin ko tsarin (Siyaaq) ayar ba, ko a asali ko a abin da ya biyo baya. Shaidar ayar a kan wannan ma'ana ita ce abin da ake kira Dalaalat ul-Ishaarah.

This meaning necessitates the bringing about of a grouping (faction) from the Ummah who are consulted in relation to the caretaking of the affairs of the Ummah, as it is not possible for every individual from the Ummah to be consulted. This then is the meaning that is not intended (directly) from the context or framing (Siyaaq) of the Aayah whether in origin or in following. The Dalaalah (indication) of the Aayah upon this meaning represents the Dalaalat ul-Ishaarah.

Misali kuma:

Another example:

Allah (SWT) ya ce:

Allah (swt) said:

Ana fahimtar daga ayoyin biyu ta hanyar Al-Ishaarah (alamar fakewa) cewa mafi karancin lokacin ciki shine watanni 6, kuma wannan a bayyane yake idan aka lura da ayoyin biyu, domin fahimtarsu ta tilasta haka.

It is understood from the two Aayaat by way of Al-Ishaarah (implicit indication) that the least or minimum period of time for the pregnancy is 6 months and this is clear from observing the two Aayah as their understanding necessitates that (understanding).

Misali na gaba:

A further example:

Manzon Allah ﷺ ya ce dangane da Zakatul Fitr:

The Messenger of Allah (saw) said in relation to the Zakaat ul-Fitr:

Dalaalat ul-‘Ibaarah a cikin Hadith bisa ga lafuzansa (kalmomin da aka faɗa) da kuma ma'anarsa ta harafi-da-harafi tana nuni ga buƙatar fitar da Sadaqat ul-Fitr a Ranar Idi. Alhali kuwa Dalaalat ul-Ishaarah tana nuni ga waɗannan hukunce-hukunce:

The Dalaalat ul-‘Ibaarah in the Hadeeth according to its Alfaazh (worded expressions) and its Harfi (word for word) meaning guides to the request of discharging the Sadaqat ul-Fitr on the Day of ‘Eid. That is whilst the Dalaalat ul-Ishaarah indicates and guides to the following Ahkaam:

Zakat ul-Fitr ba a karbarta sai daga masu iya bayarwa, domin ba zai yiwu ga Fuqaraa (matalauta) su samar da abin biyan bukatun wasu ba face su kansu.

- Zakat ul-Fitr is not taken except from the capable because it is not conceivable for the Fuqaraa (impoverished) to provide sufficiency to other than them.

Ba a bayar da Zakat ul-Fitr ga wanda ba talaka ba, domin su ne mabukata waɗanda ake buƙatar a wadata su don kada su yi roƙo.

- The Zakaat ul-Fitr is not given to other than the Fuqaraa because they are the ones in need of being made sufficient from asking.

Ya zama wajibi a bayar da ita kafin fitowa zuwa sallar ‘Eid, domin a samu biyan bukata ko wadatuwa a dukkan ranar ‘Eid.

- It is necessary for it to be made available before going out for the ‘Eid prayer so that the removal of the need or the sufficiency can be realised for the entire day of ‘Eid.

Ba a halatta a ba da shi ga wanda ba Musulmi ba mabuqata ba, saboda maganar Manzon Allah ﷺ: "Irin wannan rana," kuma ranar Idi ce ga Musulmi, don haka ana ba da Fitr ga Musulmi domin kada su kasance cikin buqata a ranar Idinsu.

- It is not allowed for it to be dispensed to other than the Muslim Fuqaraa’ (poor) because the statement of the Messenger of Allah (saw) was: “In the like of this day” and it is an ‘Eid for the Muslims and so the Fitr is given to the Muslims to make them not in need on the day of their ‘Eid.

Saboda haka, Hadisi yana nuni zuwa ga dukkan waɗannan Ahkaam ta hanyar Ishaarah, domin sune hukunce-hukuncen da ma'anar Hadisin ke bukata. Ma'anar Alfaazh ce ke nuni da su, ba Alfaazh (kalmomi) kansu ko su kaɗai ba.

Consequently, the Hadeeth guides to all of these Ahkaam by way of Ishaarah because they represent Ahkaam which the meaning of the Hadeeth necessitates. It is the meaning of the Alfaazh that guides and indicates to them and not the Alfaazh (wordings) themselves or alone.

Daga cikin ma'anar kalmomin nassi (wato daga kalmomin (Alfaazh) na Aayar), ana fahimtar halaccin saduwa da mata har zuwa ɓangaren ƙarshen dare a cikin kwanakin azumi.

From the ‘Ibaarah of the Nass (text) (i.e. from the worded expressions (Alfaazh) of the Aayah) the permissibility of being intimate with the wife until the last part of the night of the (days of) fasting) is understood.

Daga Dalaalat ul-Ishaarah ana fahimtar cewa halal ne mai azumi ya tashi da safe yana cikin yanayin janaaba (rashin tsarki). Wannan saboda saduwa da mata a bangaren karshen dare tana sa mai azumi ya fara safiya cikin rashin tsarki, ba tare da hakan ya lalata azuminsa ba (Faasid). (Bayanin mai fassara: Don karin misalai, sai a duba littafin: ‘Al-Wajeez Fee Usool ul-Fiqh’ na Dr Abdul Kareem Zaidaan.)

And from the Dalaalat ul-Ishaarah it is understood that it is permissible for the fasting person to arise in the morning in the state of Janaabah (impurity). That is because intimacy with the wife in the last part of the night necessitates that the fasting person starts the morning in a state of impurity without that making his fast Faasid (corrupted) (Translators note: For further examples please refer to the book: ‘Al-Wajeez Fee Usool ul-Fiqh’ by Dr Abdul Kareem Zaidaan.