Al-Alfaazh (maganganu) dangane da bayyanarsu, tare da Dalaalaat Al-Alfaazh (alamomin maganganu) da muka tattauna a darasin da ya gabata, duk suna karkashin babin ‘Al-Mantooq da Al-Mafhoom’.

The Alfaazh (worded expressions) in relation to their clarity in addition to the Dalaalaat Al-Alfaazh (indications of the wordings), that we have discussed in the previous discussion, all fall under the heading of ‘Al-Mantooq and Al-Mafhoom’.

Ma'anarsa shi ne abin da ake fahimta daga Dalaalah (alamar nuni) ta lafazi tabbatacciya a wurin furuci ko magana (Mahall An-Nutq).

Its definition is: It is the meaning that is understood from the Dalaalah (indication) of the Lafzh definitely in the place of the expression or utterance (Mahall An-Nutq).

Allah (SWT) ya ce:

Allah (swt) said:

Mantooq wannan nassi (ma'anar magana) ya nuna haramcin At-Ta'feef (nuna ƙyama/raina) ga iyaye biyu. Don haka, Mantooq shi ne ma'anar da ake fahimta daga abin da lafzin ya bayyana (Mantooq) ba tare da karkatarwa zuwa ma'anar lazimta da ke zuwa a zuciya daga gare shi ba. Misali, haramcin dukan iyaye ana fahimtarsa daga nassin da ya gabata, amma wannan fahimta ba a kiranta Mantooq na nassi ba.

The Mantooq of this Nass (text) indicates the Tahreem (prohibition) of At-Ta’feef (showing displeasure/disdain) towards the two parents. The Mantooq is therefore the meaning that is understood from what is expressed (the Mantooq) of the Lafzh without diverting from it to the necessary meaning that comes to the mind (from it). That is like the prohibition of striking the parents is understood from the previous text however that understanding is not called the Mantooq of the Nass (text).

Yankunan da suka fada karkashin rukunin Mantuq sune:

The areas that fall under the category of the Mantooq are:

A – Alfaazh (kalmomi) dangane da bayyanarsu, kamar: Azh-Zhaahir, An-Nass, Al-Mufassar da Al-Muhkam.

A – The Alfaazh in relation to their clarity like: Azh-Zhaahir, An-Nass, Al-Mufassar and Al-Muhkam.

B – Al-Alfaazh dangane da rashin bayyanarsu, kamar: Al-Khafiy, Al-Mushkil, Al-Mujmal da Al-Mutashaabih.

B – The Alfaazh in respect to their lack of clarity like: Al-Khafiy, Al-Mushkil, Al-Mujmal and Al-Mutashaabih.

C – ‘Ibaarat un-Nass "Dalaalat ul-Ibaarah" (Fahimtar Ma'ana ta Magana).

C – ‘Ibaarat un-Nass “Dalaalat ul-Ibaarah” (Indication of the expression).

Duk waɗannan ana fahimtarsu ne daga Mantooq na Nass, watau daga Alfaazh na nassin kai tsaye.

All of these are understood from the Mantooq of the Nass i.e. from the Alfaazh of the text directly.

Ma'anar da ake fahimta daga lafazi a wajen da ba wurin furtawarsa ko bayyanarsa ba (Mahall An-Nutq). Saboda haka, Dalaalat ul-Mafhoom ita ce ma'anar da ke zuwa a zuciya daga lafazi ta hanyar wajibi. Dalālarsa (nuni) don haka ba ta fito daga bayyanar tsarinsa ko matsayinsa ba kamar Mantooq. Maimakon haka, ana samunta ne daga ma'anar ma'anar lafazi, ba kai tsaye daga lafazin ba. Wannan ya bambanta da Dalaalat ul-Mantooq (nuni bayyananne) wadda ita ce ma'anar lafazin kansa, ba ma'anar ma'anar lafazin ba.

Its definition is: The meaning that is understood from the Lafzh in other than the place of its utterance or expression (Mahall An-Nutq). As such the Dalaalat ul-Mafhoom is the necessary meaning that comes to the mind from the Lafzh. Its Dalaalah (indication) is therefore not by the explicitness of its form or placing like the Mantooq. Rather, it is taken from the meaning of the meaning of the Lafzh and not from the Lafzh directly. That is unlike the Dalaalat ul-Mantooq (expressed indication) which is the meaning of the Lafzh (itself) and not the meaning of the meaning of the Lafzh.

Misali:

Example:

Allah (SWT) ya ce:

Allah (swt) said:

Mantooq wannan Aayah, kamar yadda muka bayyana a baya, yana nuna kuma yana jagoranci zuwa ga haramcin cewa 'Uff' ga iyaye. Dangane da Mafhoom na Aayah kuwa, yana nuna kuma yana jagoranci zuwa ga haramcin (Tahreem) dukan iyaye, zagin su da cutar da su. Wannan fahimta (Mafhoom) ana jagorantar ta ne ta ma'anar da ke zuwa a zuciya daga Aayah, alhali Mantooq na Aayah (wato kalmominta da aka bayyana) ba ya nuna hakan. Saboda haka, haramcin At-Ta'feef (nuna raini ko rashin jin daɗi), wanda shi ne ma'anar kalmomin (Alfaazh), yana jagoranci zuwa wata ma'ana ta biyu (kai tsaye ko a kaikaice), wato Tahreem (haramcin) kawo wata cuta ga iyaye kamar bugu, zagi da sauransu. Saboda haka, Mafhoom shi ne abin da zuciya take fahimta daga ma'anar da ta samo asali daga Mantooq, koda kuwa wannan ma'ana ba ta cikin Alfaazh (kalmomin) Nassi. Don haka kalmomin 'cuta' kamar 'bugu' da 'zagi' ba su cikin nassin, amma an nuna su ta hanyar haramcin At-Ta'teef (furta Uff).

The Mantooq of this Aayah, as we explained above, indicates and guides to the prohibition of saying ‘Uff’ to the parents. As for the Mafhoom of the Aayah then it indicates and guides to the prohibition (Tahreem) of striking, insulting and harming the parents. This understanding (Mafhoom) is guided to by the meaning that comes to the mind for the Aayah whilst the Mantooq of the ‘Aayah (i.e. its expressed wordings) does not indicate that. Consequently, the prohibition of At-Ta’feef (showing disdain or displeasure) which is the meaning of the Alfaazh indicates and guides to another (secondary or indirect) meaning and that is the Tahreem (prohibition) of bringing any harm to the parents like hitting or insulting etc… Consequently, the Mafhoom is that which the mind understands from the meaning that has resulted from the Mantooq and even if that meaning is not present within the Alfaazh (wordings) of the Nass (text). So the wording ‘harm’ like ‘hitting’ and ‘insulting’ are not present within the text but rather it has been indicated to by the Tahreem (prohibition) of At-Ta’teef (saying Uff).

Misalin: Manzon Allah ﷺ ya ce:

Another example: The Messenger of Allah (saw) said:

Abin da ke cikin ruwayar hadisi (al-Mantooq) yana nuna cewa wajibi ne ga Musulmi ya mayar da sandar ɗan'uwansa idan ya ɗauke ta daga gare shi.

The Mantooq of the Hadeeth indicates that it is obligatory upon the Muslim to return the staff of his brother if he has taken it from him.

Ma'anar hadisin ta nuna cewa wajibi ne ga Musulmi ya mayar da duk abin da ya karɓa daga ɗan'uwansa, kamar mota, dabba, littafi ko wani abu dabam.

The Mafhoom of the Hadeeth indicates that it is obligatory upon the Muslim to return anything or any item that he has taken from his brother like a car, an animal, book or any thing else.

Ko da yake waɗannan abubuwan ba a ambace su a cikin lafazin Hadisin ba, ma'anarsu duk da haka an nuna ta kuma an fahimce ta daga gare shi.

Even though these things have not been mentioned within the Lafzh of the Hadeeth, their meaning has nevertheless been indicated to and understood from it.