Mafhoom Al-Mukhaalafah shi ne ma'anar da Madlool (ma'anar da lafzi ke nunawa) na Lafzh (kalma) a wurin ko yanayin Sukoot (shiru) ya sabawa Madloolinsa a wurin ko yanayin furuci. Haka kuma ana kiransa 'Daleel ul-Khitaab' (hujjar khitaabi), saboda Khitaab Ash-Shaari' (khitabin Mai shari'a) yana nunawa da shiryarwa zuwa gare shi, kamar yadda aka sanshi da 'Lahin ul-Khitaab' (fahimtar khitabi). Ana aiki da Mafhoom Al-Mukhaalafah a nau'i ko rukuni huɗu, waɗanda su ne:

The Mafhoom Al-Mukhaalafah is that which the Madlool (indicated meaning) of the Lafzh (wording) in the place or situation of Sukoot (silence) is in opposition to its indicated meaning (Madlool) in the situation or place of utterance. It is (also) called ‘Daleel ul-Khitaab’ (evidence of the address) because the Khitaab Ash-Shaari’ (address of the Legislator) indicates and guides to it just as it has also been known as ‘Lahin ul-Khitaab’ (understanding/intellect of the address). The Mafhoom Al-Mukhaalafah is worked with in four types or categories which are:

Mafhoom As-Siffah, Mafhoom Ash-Shart, Mafhoom Al-Ghaayah da Mafhoom Al-'Adad.

Mafhoom As-Siffah, Mafhoom Ash-Shart, Mafhoom Al-Ghaayah and Mafhoom Al-‘Adad.

Dalaalat ul-Lafzh na hukunci da aka takaita da wani sifa (siffa) wanda ke nuna akasin hukuncinsa idan wannan sifa ba ta nan.

It is the Dalaalat ul-Lafzh of a Hukm restricted to a Wasf (description) which indicates the opposite of its Hukm upon the negation of that Wasf.

Abin da ake nufi da ‘Wasf’ a nan ya fi na ‘Na’t’ (siffa) fadi. Saboda haka yana iya zama Na’t Nahwiyah (siffa a nahawu) kamar: “Fil Ghanami As-Sa’imah Zakaah” (“A cikin (dangane da) tumakin kiwo na sakewa akwai Zakka (wajibi)”) (a yanayin da ‘kiwo na sakewa’ ya zama siffa ko bayanin tumakin), ko kuma ya zama ‘Mudaaf’ (kari) kamar ‘Fee Saa’imat ul-Ghanam Zakaah’ (Dangane da kiwon tumaki na sakewa akwai Zakka (wajibi)). Ko kuma ya zama Mudaaf Ilaihi (wanda aka kara zuwa gare shi) kamar: “Matall Al-Ghinaa Zhulm” (Rashin kula da dukiya zalunci ne), ko kuma ya zama Zharf Makaan (ma’anar wuri) kamar a misalin da ke gaba:

What is intended by ‘Wasf’ here is more general than the ‘Na’t’ (adjective). So it could be a Na’t Nahwiyah (adjective grammatically) like: “Fil Ghanami As-Sa’imah Zakaah” (“In (respect to) the freegrazing Sheep there is Zakaah (due)”) (in the case where ‘free-grazing’ is an adjective or description of the Sheep) or it could be ‘Mudaaf’ (an addition) like ‘Fee Saa’imat ul-Ghanam Zakaah’ (In respect to the free grazing of the sheep there is Zakaah (due)). Or it could be Mudaaf Ilaihi (Added to it) like: “Matall Al-Ghinaa Zhulm” (The overlooking of the affluence is injustice) or it could be Zharf Makaan (adverb of place) like in the example:

Misali:

Example:

Manzon Allah ﷺ ya ce:

The Messenger of Allah (saw) said:

Ana fahimtar daga wannan siffa (bayani) wacce ita ce 'Saa'imah' (wacce ke kiwo cikin 'yanci tana cin ciyawar makiyaya) cewa tumakin da ba sa kiwo cikin 'yanci ba su da zakka a kansu.

It is understood from this Siffah (description) which is ‘Saa’imah’ (free grazing and living upon the pastures) that the non-free-grazing sheep do not have Zakaah due upon them.

Ta haka ne za mu ɗauki hukuncin tumakin da ake ciyar da su a gida daga mafhoomul-mukhaalafah na hadisin "Ga tumakin da ke yawo suna kiwo akwai zakka."

In that way we would have taken the Hukm for the foddered sheep from the Mafhoom Al-Mukhaalafah of the Hadeeth “In (respect to) the free-grazing sheep there is Zakaah (due)”.

Saboda haka babu Zakaah a kan tumakin da ake ciyar da su da abinci (watau waɗanda ke rayuwa da abinci kuma ba sa rayuwa a kan ciyayi ba). Hakan ya faru ne saboda 'wurin kiwo ko filin kiwo' Wasf Mufhim Munaasib ne (siffa mai dacewa a buɗe take ga hankali) wadda za a iya tunanin dalilinta (da ‘Illah). Saboda haka, ‘Illar biyan Zakaah a kan tumaki ita ce cewa suna rayuwa a kan wurin kiwo. Idan wannan ‘Illah ba ta wanzu ba, to hukuncin ba ya tasowa, domin ‘Illah tana tafiya tare da hukunci a cikin kasancewa da rashi.

As such there is no Zakaah upon the foddered sheep (i.e. those which live upon fodder and do not live upon the pastures). That is because the ‘pasture or grazing land’ is a Wasf Mufhim Munaasib (Fitting description open to reasoning) that can be reasoned (with an ‘Illah). Consequently, the ‘Illah for paying the Zakaah upon the sheep is that they live upon the pasture. If this ‘Illah does not exist, then the Hukm does not come into being because the ‘Illah revolves with the Hukm in presence and absence.

Muddin wannan 'illah ba ta nan cikin tumakin da aka ciyar da abinci ba, to hukuncinta shi ne babu zakka a kansu.

As long as this ‘Illah is not present within the foddered sheep then its Hukm is that there is no Zakaah due upon them.

Misali kuma:

Another example:

Allah (SWT) ya ce:

Allah (swt) said:

Mantooq ayar (watau Dalaalat ul-‘Ibaarah) yana nuna haramcin yin ciniki a lokacin kiran sallar Juma'a, yayin da abin da ke jagorantar zuwa gare shi shi ne Siffah (bayanin hali) da ake samu a cikin tsarin Zharf Zamaan (ma'anar lokaci), wato: 'A Ranar Juma'a'.

The Mantooq of the Aayah (i.e. Dalaalat ul-‘Ibaarah) indicates the prohibition of conducting trade at the time of the call to the Jumu’ah prayer whilst that which guides to that is the Siffah (description) that is found upon the form of a Zharf Zamaan (adverb of time) which is: ‘On the Day of Jumu’ah).

Mafhoom Al-Mukhaalafah yana nuni kuma yana shiryarwa zuwa ga rashin haramcin ciniki a lokacin kiran sallah na Salla a ranakun banda ranar Juma'a.

The Mafhoom Al-Mukhaalafah indicates and guides to the non-prohibition of trading at the time of the call to prayer for the Salaah on other than the Day of Jumu’ah.

Saboda haka, a wannan yanayi, mun samo hukuncin daga Mafhoom Al-Mukhaalafah na wannan nassi, kuma wannan hukunci shi ne Ibaahah (halaccin) yin ciniki a lokacin kiran sallah a ranar da ba Jumu'a ba. Wannan saboda Ash-Shaari' ya takaita haramcin yin ciniki ga ranar Jumu'a.

Consequently, in this case, we have taken the Hukm from the Mafhoom Al-Mukhaalafah of that text and that Hukm is the Ibaahah (permissibility) of conducting trade at the time of the call to prayer on other than the day of Jumu’ah. That is because the Shaari’ has restricted the prohibition of conducting trade to the day of Jumu’ah.

Ita ce Dalalar lafzin hukunci wanda sharadi ya takaita, wadda ke nuna tabbatuwar (Thuboot) akasinsa a lokacin da sharadin ya zama babu.

It is the Dalaalah of the Lafzh of a Hukm restricted by a Shart (condition) that indicates the affirmation (Thuboot) of its opposite at the time of the negation of the Shart (condition).

Saboda haka, sanya hukuncin ya takaita ga kasancewar sharadi yana nufin cewa idan sharadin ya kau, hukuncin ma yana kau da kai. Abin da ake nufi da Sharadi a nan shi ne Sharadin Nahawu (sharadin nahawu), kuma jumla ce da take farawa da wata kalma daga cikin kalmomin sharadi kamar: منَ, إن, إذا, da sauransu.

Consequently, the making the Hukm restricted to the presence of the Shart negates that Hukm when the Shart is negated. What is meant and intended by Shart (condition) in this case is the Shart An-Nahwi (grammatical condition) and it is a sentence that begins with a particle from amongst the condition particles like: منَ إن, إذا, amongst others.

Misali: Idan ka yi karatu, za ka yi nasara.

Example: If you study you succeed.

Misali:

Example:

Allah (SWT) ya ce:

Allah (swt) said:

Ma'anar nassi (ma'anar da aka faɗa a bayyane) ta āyar tana nuna cewa wanda bai iya ba, saboda talaucinsa, ya auri mata 'yantattu, to yana iya auren bādāwa mūminai.

The Mantooq (expressed meaning) of the Aayah indicates that the one who is not able, due to his poverty, to marry free women then he can marry from the believing slave girls.

Wannan rubutun ya sanya sharadi (sharaɗi), wato rashin iyawar kuɗi.

This text has placed down a Shart (condition) and that is the lack of financial capability.

Idan an cire wannan takurawa (rashin ƙarfin kuɗi), to ba a halatta (Mubaah) ga mutum ya auri bayin mata musulmi ba, kuma auren su ya zama Makruh (abin ƙi) idan 'yantattun mata suna nan (ko suna samuwa).

If this restriction was removed (the lack of financial capability) then it is not permitted (Mubaah) for him to marry from the believing slave girls and marriage with them becomes Makrooh (disliked) when free women are present (or available).

Hukuncin da ake samu da kuma kafuwa daga Mafhoom Al-Mukhaalafah shi ne Nahi (hana) ga wanda yake da ikon kudi na auren mata musulmai bayi.

The Hukm that is benefited and established from the Mafhoom Al-Mukhaalafah is the Nahi (forbiddance) upon those financially capable to marry believing slave girls/women.

Misali kuma:

Another example:

Allah (SWT) ya ce:

Allah (swt) said:

Ayar da aka kafa a cikin ma'anar Mantooq (nassin lafazi) nata (watau a cikin Alfaazhinta): cewa haƙƙin miji ne ya karɓi wani ɓangare na sadakin matarsa da yardarta da amincewarta.

The Aayah established in its Mantooq (expressed wording) (i.e. in its Alfaazh): That it is the right of the husband to take from the Mahr (dowry) of his wife with her consent and approval.

Wannan kuwa, aayar nan a cikin Mafhoom Al-Mukhaalafah (fahimta ta akasi) ta tabbatar da haramcin karɓar wani abu daga sadakin mata ba tare da amincewarta ko yardarta ba.

That is while the Aayah in its Mafhoom Al-Mukhaalafah (opposite understanding) established: The prohibition of taking anything from the Mahr (dowry) of the wife without her approval or consent.

Misali kuma:

Another example:

Allah (SWT) ya ce:

Allah (swt) said:

Dalaalat ul-‘Ibaarah (watau ma'anar da aka bayyana a cikin kalmomin) tana nuna wajibcin ciyarwa ga wacce aka sake ta da Talaaq Baa'in idan tana da ciki. Mafhoom Al-Mukhaalafh kuma ya nuna nisantar wannan hukunci idan babu ciki.

The Dalaalat ul-‘Ibaarah (i.e. Mantooq/expressed meaning in the words) guides to the Wujoob (obligation) of spending upon the one who has been divorced with a Talaaq Baa’in if she was pregnant. The Mafhoom Al-Mukhaalafh has guided to the negation of this Hukm when there is no pregnancy.

Dalaalat ul-Lafzh na hukunci wanda aka takaita shi da wata Ghaayah (manufa ko iyaka) wanda ke nuna akasin wannan hukunci bayan ko biyo bayan isa ga wannan Ghaayah.

It is the Dalaalat ul-Lafzh of the Hukm restricted to a Ghaayah (aim or end point) that indicates the opposite of that Hukm after or following the (reaching of the) Ghaayah (end point/aim).

Idan aka takaita hukuncin abin da aka furta (al-Mantooq) da wani iyaka (Ghaayah), hakan yana nuna tabbatar da akasin wannan hukunci ga abin da yake bayan ko biye da (isar) iyakar. Harufan da ke nuna iyaka (Ghaayah) a harshen Larabci su ne: (Hattaa da ‘Ilaa), ma'anarsu ‘har zuwa’.

Making the Hukm of the Mantooq (what is expressed) restricted or tied to a Ghaayah indicates the affirmation of the opposite of that Hukm for that which is after or follows the (reaching of the) Ghaayah (aim/end point). The Huroof (letters/particles) indicative of the Ghaayah (in the Arabic language) are: (Hattaa wa ‘Ilaa) with the meaning of ‘until’.

Misali: Allah Ta'ala ya ce:

Example: Allah Ta’Aalaa said:

Ayar a cikin Mantooq (watau 'Ibaarah ko Alfaazh/ma'anar kalmominta da aka bayyana) tana nuna halalcin yakar ƙungiyar 'yan tawaye (watau wadda ta ƙetare iyaka kuma ta ƙi komawa ga Shari'a don yanke hukunci). Yakar su ta kasance halal kuma doka ce har zuwa (ko li-Ghaayah/har zuwa lokacin) da ƙungiyar 'yan tawayen ta koma ga Hukuncin Allah. Wannan shi ne hukuncinta ga abin da ke gabanin Ghaayah (watau kafin a cimma ko isa ga manufarta).

The Aayah in its Mantooq (i.e. its ‘Ibaarah or Alfaazh/expressed meaning of its words) guides to the legality of fighting the rebelling faction (i.e. the one who oversteps the limits and refuses to go to the Shar’a for judgement). Fighting them remains legal and legitimate until (or liGhaayah/to the point) the rebelling faction returns back to the Hukm of Allah. This represents its Hukm for what is before the Ghaayah (i.e. before its aim has been fulfilled or reached).

Mafhoom Al-Mukhaalafah yana nuni da kuma shiryarwa zuwa haramcin yakar kungiyar bayan ta amince, wato bayan ta daina tawayenta kuma ta koma ga umarnin Allah. Ga wani misali kuma:

The Mafhoom Al-Mukhaalafah indicates and guides to the prohibition of fighting the group after it has complied, meaning after it has stopped its rebellion and returned to the command of Allah. Another example:

Nassi ya tabbatar a cikin ma'anarsa ta zahiri (watau ta hanyar Dalaalat ul-‘Ibaarah) halaccin ci da sha a daren Ramadan har zuwa wayewar alfijir, watau liGhaayah (har zuwa) zuwan alfijir.

The text establishes in its Mantooq (i.e. by the Dalaalat ul-‘Ibaarah) the Ibaahah (permissibility) to eat and drink in the nights of Ramadhaan until the dawn of Fajr i.e. liGhaayah (up until) the coming of Fajr.

Mafhoomul-Mukhaalafah ya tabbatar da haramcin ci da sha bayan wannan Ghaayah, watau bayan shigar Fajr a cikin watan Ramadan.

The Mafhoom Al-Mukhaalafah has established the prohibition to eat and drink after that Ghaayah i.e. after the coming of Fajr in the month of Ramadhaan.

Misali kuma:

Another example:

Dalaalat ul-‘Ibaarah (watau Mantooq) a cikin Aayar yana jagorantar zuwa wajabcin wanke hannaye har zuwa gwiwar hannu (Ghaayah) a aikin Wudoo’, yayin da Mafhoom Al-Mukhaalafah ke nuna cewa wanke gwiwar hannu da abin da ke bayansa ba wajibi ba ne.

The Dalaalat ul-‘Ibaarah (i.e. Mantooq) within the Aayah guides to the obligation of washing the hands to the Ghaayah (up until) the elbows in the act of Wudoo’ whilst the Mafhoom Al-Mukhaalafah indicates that the washing of the elbows and beyond is not required.

Game da ma'anar zahiri (Mantooq) na nassosin da ke ɗauke da Ghaayah (manufa/iyaka), maganar (‘Ibaaarah) da ke cikinsu, wato lafuzansu, tana nuna cewa abin da ake buƙata don tabbatar da Hukunci shi ne a aiwatar da shi kan abin da ke gaban Ghaayah. Saboda haka, ci da sha suna halal (Mubaah) kafin Fajr, wankin hannaye (gaɓoɓi) wajibi ne har zuwa iyakar (Ghaayah) gwiwar hannu, kuma yaƙi da ƙungiyar 'yan tawaye wajibi ne ko abin da ake buƙata har zuwa iyakar (matsayin) da suka koma ga hukuncin Allah. Ba zai yiwu a aiwatar da Hukunci kan abin da ke gaban Ghaayah ba sai an shiga cikin wani ɓangare na Ghaayah zuwa cikin abin da ke gabanta. Wannan shi ake kira shigar Al-Ghaayah cikin Al-Mughyaa (wurin iyakar), kuma shigar wannan ɓangare na Ghaayah idan ana buƙatarsa don cika Waajib yana ƙarƙashin Qaa'idar Shari'a: "Abin da Waajib ba ya cika sai da shi, shi ma Waajib ne."

In respect to the Mantooq (expressed meaning) of the Nusoos (texts) that contain a Ghaayah (aim/end-point), the expression (‘Ibaaarah) within them (i.e. its Alfaazh/wordings), indicates that what is required, to realise the Hukm, is its application upon that which is before the Ghaayah (end-point/aim). As such, eating and drinking is Mubaah before Fajr, the washing of the hands (arms) is required up to the end point or extent (Ghaayah) of the elbows and fighting the rebellious faction is required or demanded until the Ghaayah (point) that it returns back to the judgment of Allah. It is not possible to accomplish the application of the Hukm upon that which is before the Ghaayah unless a part of the Ghaayah is entered into (or included within) what is before it. This is what is called the entering of Al-Ghaayah into Al-Mughyaa (the place of the end-point) and the entering of this part of the Ghaayah if it is required to accomplish the Waajib falls under Al-Qaa’idah Ash-Shar’iyah: “That which the Waajib is not completed except with (or by) it is Waajib”.

Saboda haka, dole ne a shigar da wani ɓangare na gwiwar hannu cikin wankin hannaye (damƙo) a cikin Alwala domin a cika wankin hannayen gaba ɗaya ko yadda ya kamata. Haka kuma, ƙungiyar mai tawaye ko mai zalunci dole ne ta daina tawayenta kuma ta bayyana neman hukunci daga Musulunci kafin a daina yaƙi da ita. Hakazalika, dole ne a shigar da wani ɓangare na daren azumi don a cika shi, domin a tabbatar da maganar Allah Ta'ala.

Consequently, a part of the elbow must be included into the washing of the hands (arms) within the Wudoo’ so as to accomplish the washing of the arms completely or effectively. The rebelling or aggressing faction must also stop its rebellion and announce its seeking judgment by Islaam before fighting against it is stopped. Similarly, a part of the night of fasting must be entered in to to complete it so that the Qawl of Allah Ta’Aalaa is realised:

Ko da wannan ɓangaren dare ya kasance daƙiƙa ɗaya ko biyu kawai.

And even if this part of the night was just a second or two.

Dalaalat ul-Lafzh na wani Hukunci da aka takaita da wani adadi, yana nuna akasin wannan Hukunci ga wanin wannan adadin.

It is the Dalaalat ul-Lafzh of a Hukm restricted to a number indicating the opposite of that Hukm in other than that number.

Don haka, takaita hukunci zuwa wani takamaiman adadi yana nuna kuma yana jagorantar zuwa ga musanta hukuncin dangane da wanin wannan adadin, ko adadin ya kasance ƙari ko ragi a kansa.

So the restriction of the Hukm by a specific number indicates and guides to the negation of the Hukm in respect to other than that number whether the number was an increase or decrease to it.

Misali:

Example:

Mantooq (Dalaalat ul-‘Ibaarah) ya nuna wajibcin yi wa Qaadhif (wanda ya yi zargi ko ya ba da shaida ba tare da adadin shaidu da ake bukata ba a batun Zinaa) bulala tamanin.

The Mantooq (the Dalaalat ul-‘Ibaarah) guides to the obligation of lashing the Qaadhif (the one who makes an accusation or gives testimony without the required number of witnesses in the case of Zinaa) with eighty lashes.

Mafhoom Al-Mukhaalafah ya nuna cewa ba a halatta a yi wa Qaadhif bulala da bugun bulala ƙasa da tamanin ko fiye da tamanin ba. Haddi (hukuncin da aka tanada) ba ya cika da ƙasa da tamanin, yayin da ƙara wa kan tamanin ana ɗaukarsa a matsayin zalunci da take haƙƙi.

The Mafhoom Al-Mukhaalafah guides to the non-permissibility of lashing the Qaadhif with less or greater than eighty lashes. The Hadd (prescribed punishment) is not dropped (i.e. fulfilled) by less than eighty whilst increasing upon it is considered to be an act of oppression and violation.

Misali kuma:

Another example:

Allah (SWT) ya ce:

Allah (swt) said:

Mafhūmul-Mukhālafah dangane da wannan āya yana nuna cewa azumin wasu kwanaki ba wannan adadin ba ba zai ƙidaya ba (ko ya cika abin da aka wajabta dangane da Kaffāra).

The Mafhoom Al-Mukhaalafah in respect to this Aayah indicates that fasting other than this number of days will not count (or fulfil what has been required in respect to the Kaffaarah).