Mushtarak (lafazin gama-gari) shi ne lafazin da aka tanadar masa ma'anoni biyu ko fiye da haka dangane da wasu yanayi. Kowace ma'ana daga cikin ma'anonin an tanadar mata wani yanayi ko hakika na musamman, a lokacin da lafazin ya kasance an tanadar masa wata ma'ana, sannan aka yi amfani da shi aka sake tanadar masa wata ma'anar, haka kuma har zuwa wasu.

The Mushtarak (common) Lafzh is that Lafzh that has been provided for two or more meanings in respect to a number of situations. Each meaning from amongst the meanings has been provided for a particular situation or reality in the case where the Lafzh was provided for a meaning and was then used and provided again for another meaning and so on.

Misalai:

Examples:

Kalmar ‘Al-Qur’u’ (القرء) an yi amfani da ita da ma'anoni biyu: lokacin tsarki da lokacin haila.

- The Lafzh ‘Al-Qur’u' (has been provided for two meanings: The period of purity and the period of menses.

An lafazin ‘Al-‘Ain’ an bayar da shi don ma’anar ido mai gani, da maɓuɓɓugar ruwa, da kuma ɗan leƙen asiri (daga cikin sauran ma’anoni).

- The Lafzh ‘Al-‘Ain’ has been provided for the meaning of the eye that sees, the spring of water and for the spy (amongst other meanings).

Kalmar 'Ar-Rooh' an bayar da ma'anar sirrin rayuwa, da fahimtar alakar da ke tsakanin mutum da Allah, da kuma ma'anar Jibreel (as).

- The Lafzh ‘Ar-Rooh’ has been provided with the meaning of the secret of life, the realisation of the connection with Allah and with the meaning of Jibreel (as).

Wannan yana nuna cewa 'Mushtarak' yana wakiltar wani abu na gaskiya a cikin harshen Larabci. Duk da haka, wanzuwar Mushtarak tana adawa da 'Asl' (asali), domin asalin shi ne kowace ma'ana ta kasance tana da takamaiman Lafzi da aka ware mata, watau asalin shi ne babu irin wannan Ishtiraak (kalmomi iri ɗaya masu ma'anoni daban-daban).

This indicates that the ‘Mushtarak’ represents a reality within the Arabic language. However, the existence of the Mushtarak is opposed to the ‘Asl’ (original position) as the ‘Asl’ (origin) is for every meaning to have a specific Lafzh allocated to it i.e. the origin is for there not to be such an Ishtiraak (common wordings with different meanings).

1 – Bambancin kabilun Larabawa wajen dacewar kalmomi (Al-Alfaazh) da ma'anoninsu. Wato wata kabila takan yi amfani da wata kalma (Lafzi) don nufin wata ma'ana, alhali kuma wata kabilar takan yi amfani da wannan kalma guda don nufin wata ma'anar daban, haka kuma har zuwa wasu.

1 – The differences in Arab tribes in respect to the provision of the Alfaazh to their meanings. So a certain tribe would provide a particular Lafzh for a meaning whilst another would use the same Lafzh for a different meaning, and so on.

2 – An sanya lafzi don wata ma'ana, sannan a yi amfani da shi a wata ma'anar daban bisa ga Majaaz (amfani na misali), daga nan sai amfanin Majaaziy ya zama sananne ko kuma ya yaɗu sosai. Bayan shekaru sun wuce, sai a isar mana da shi a matsayin wanda aka sanya don ma'ana biyu: ta Haqeeqiy (ta zahiri) da ta Majaaziy (ta misali).

2 – The Lafzh has been provided for a meaning and then is used in other that meaning in accordance to Majaaz (metaphorical usage) and thereafter the metaphorical (Majaaziy) usage became well-known or widely employed. Then after the passing of time it is transmitted to us in regards to it being provided for two meanings; the Haqeeqiy (literal) and the Majaaziy (metaphorical).

3 – Cewa lafzin an tsara shi ne ya yi ma'ana a cikin harshe, sannan aka sake amfani da shi a cikin 'istilaah' (ma'anar ƙa'ida ta ilimi) da wata ma'anar daban. Misali shi ne lafzin 'As-Salaah', wanda aka tsara a harshe da ma'anar 'Du'aa'' (addu'a), sannan aka yi amfani da wannan lafzin a cikin istilaahin Shari'a da ma'anar sanannen 'Ibaadah (ibada) wacce ake gani a cikin Rukoo', da Sujood da sauransu…

3 – That the Lafzh was provided and set for a meaning within the language and then it was provided within the ‘Istilaah’ (terminological convention) with another meaning. This is like the Lafzh ‘As-Salaah’ which was provided in the language with the meaning of the ‘Du’aa’’ (supplication) and then this Lafzh was provided in the Istilaah (terminological convention) of the Shar’a with the meaning of the well-known ‘Ibaadah (act of worship) manifested in the Rukoo’, the Sujood and so on…

1 – Idan lafzi ya kasance yana tsakanin yiwuwar Al-Ishtiraak (watau yana da ma'anoni fiye da ɗaya) ko kuma Al-Infiraad (yana da ma'ana ɗaya kaɗai), to Ghaalib ‘Ala Azh-Zhann (abin da ya fi yiwuwa) shi ne Al-Infiraad, kuma hakan saboda Al-Ishtiraak ya saɓa wa Asl (asalin matsayi). 2 – Ana halatta a yi amfani da Mushtarak da ma'anoni fiye da ɗaya daga cikin ma'anoninsa tare, kuma hujjar hakan ita ce an yi haka a cikin Alƙur'ani Mai Girma. Allah (SWT) ya ce:

1 – If the Lafzh revolves between the possibility of Al-Ishtiraak (i.e. having more than one meaning) or Al-Infiraad (having one meaning alone) then the Ghaalib ‘Ala Azh-Zhann (most probable) is Al-Infiraad and that is because Al-Ishtiraak is contrary to the Asl (original position). 2 – It is permissible to use the Mushtarak in more than one meaning from its meanings together and the evidence for that is that this has happened in the Qur’aan Al-Kareem. Allah (swt) said:

Salla daga Allah tana nufin gafara, yayin da salla daga mala'iku tana nufin neman gafara (Al-Istighfaar).

The Salaah from Allah is Maghfirah (forgiveness) whilst from the angels it is the seeking of forgiveness (Al-Istighfaar).

Kuma Allah (SWT) ya ce:

And Allah (swt) said:

Sujūdun al-jamādāt al-ṣalbah wal-makhlūqāt, wa huwa khuḍūʿuhā lil-nizām alladhī faraḍahu Allāh Taʿālā ʿalayhā wa alzamahā bihi, ammā sujūdu al-nās fa yatajallā fī wadʿ al-jabhah ʿalā al-arḍ. Wa bidhālika yathbutu anna Allāh Taʿālā qaṣada al-maʿnayayni min lafẓ "sujūd". Note: this is the Hausa rendering in Latin script with diacritics, using the transliteration form of the Arabic terms. For a fully Hausa translation, here it is: Sujūdun na abubuwan da ba su da rai, masu ƙarfi, da halittu, shi ne biyayyarsu ga tsarin da Allah Taʿālā ya ɗora musu kuma ya wajabta musu. Amma sujūdun mutane yana bayyana ne a dasa goshi a ƙasa. Ta haka ne kuma aka tabbatar da cewa Allah Taʿālā ya nufi ma'anoni biyu daga kalmar "sujūd".

The Sujood (prostration) of the solid inanimate things and the creatures is there submission to the system that Allah Ta’Aalaa has imposed and obliged upon them whilst the Sujood (prostration) of the people is manifested in the placing of the forehead upon the ground. And so it is established that Allah Ta’Aalaa intended the two meanings from the Lafzh ‘Sujood’ (prostration).

3 – Ƙayyade ma'anar mushtarak zuwa ɗaya daga cikin ma'anoninsa yana buƙatar Qarinah (alama/shaida) da ta ƙayyade wannan ma'anar. Idan ba a sami wata Qarinah ba, kamar yadda yake a cikin ayoyi biyu da aka ambata a baya, to wajibi ne a fahimce shi bisa dukkan ma'anoninsa.

3 – Specifying the Mushtarak to one of its meanings requires a Qareenah that specifies that meaning and if no Qarenah is found, like the case in the two previously mentioned Aayah, then it is obligatory to understand it according to all of its meanings.

Allah (SWT) ya ce:

Allah (swt) said:

Ruhu (ruhi) a nan shi ne Jibril (a.s.), kuma Qareenah shi ne saukowarsa da Wahayi zuwa ga Manzon Allah ﷺ domin ya zama mai gargadi ga mutane.

The Rooh (spirit) here is Jibreel (as) and the Qareenah is his descending with the Wahi upon the Messenger for him to be a Warner to the people.

Allah Ta'ala ya ce:

And Allah Ta’Aalaa said:

Ruhu a cikin wannan ayar shi ne sirrin rayuwa, kuma qarinar hakan ana fahimtarta ne daga tsari da mahallin ayar dangane da halittar Adam (a.s).

The Rooh in this Aayah is the secret of life and the Qareenah for that is understood from the framing and context of the Aayah in respect to the creation of Aadam (as).

4 – Idan an ambata Lafzin Mushtarak a cikin wani Nassi na Shar‘i (nassi) daga Littafi ko Sunnah, sai a bincika: Idan an sami Qarina wacce ke mayar da shi zuwa daya daga cikin ma’anoninsa, to a dauki wannan ma’ana. Amma idan kuma Mushtarak ne tsakanin ma’ana biyu ko fiye a harshe, babu kuma Qarina da za ta rinjayi daya daga cikin ma’anonin, to dukkansu ana mayar da su, kamar yadda aka ambata a aya ta 2 da ke sama.

4 – If a Mushtarak Lafzh has been mentioned within a Shar’iy Nass (text) of the Kitaab or the Sunnah it is examined: If a Qareenah is found to carry it over to one of its meanings then that meaning is taken. If, however it is Mushtarak between two meanings or more linguistically and there is no Qareenah to outweigh one of the meanings then all of them are carried over as was mentioned in point 2 above.

Kuma idan lafazi ya kasance mushtarak tsakanin ma'nar harshe da ma'nar shari'a na istilahi, alhali babu qarina, to dole ne a dauke shi kuma a fahimce shi bisa ga ma'nar shari'a na istilahi. Misali na haka yana cikin faɗin Allah (SWT):

And if it was Mushtarak between a linguistic meaning and a Shar’iy Istilaahi meaning in the absence of a Qareenah then it must be carried and understood in accordance to the Istilaahi Shar’iy meaning. An example of that is found within the Qawl of Allah (swt):

Wannan saboda Salaah a harshen Larabci ma'anarta ita ce Du'aa (addu'a), amma a ma'anarta ta Istilaahi ta Shari'a, ita ce Salaah sananniya wadda Manzon Allah ﷺ ya bayyana mana. Haka ma yake a kan Zakaah, domin ma'anarta kamar yadda Larabawa suka bayar ita ce ci gaba da karuwa (An-Namaa'), amma ma'anarta ta Istilaahi ta Shari'a ita ce kudi (ko dukiya) da ake karba daga dukiyar Musulmai masu arziki, a ba talakawansu, bisa ga Sharuddan (sharuɗɗa) da Shari'a ta tanadar kuma ta bayyana.

That is because the Salaah linguistically is the Du’aa (supplication) whilst the Salaah in its Istililaahi Shar’iy meaning is the well-known Salaah that the Messenger of Allah (saw) explained to us. The same applies in respect to the Zakaah because its meaning as provided by the Arabs means growth (An-Namaa’) whilst its Shar’iy Istilaahi meaning is the money (or property) that is taken from the wealth of the wealthy Muslims and given to their poor in accordance to the Shuroot (conditions) that the Shar’a has stipulated and explained.

A cikin ayar da ta gabata ba a ambaci wata qareena da za ta nuna abin da ake nufi da kalmomin 'As-Salaah' da 'Az-Zakaah' ta fuskar ko suna nufin ma'anarsu ta harshe ko ma'anarsu ta Shari'a. A irin wannan yanayi da makamantansa, ana ɗaukar ma'anar Shari'a ga lafzi (kalma), domin Ash-Shaari' (Mai shimfida shari'a) yana yin magana da ma'anar da Ya ba lafzin, ba bisa ga ma'anar da aka samu a cikin harshe tun asali ba.

In the previous Aayah no Qareenah is mentioned to indicate what is intended from the expressions ‘As-Salaah’ and Az-Zakaah’ in terms of them referring to the linguistic or the Shar’iy meaning. In this situation and those similar to them the Shar’iy meaning for the Lafzh (wording) is taken because the Shaari’ (Legislator) addresses with the meaning that He has provided for the Lafzh (wording) and not in accordance to the meaning that was provided within the language in origin.

Idan lamarin bai kasance haka ba, to da canja ko mayar da ma'anar harshe zuwa ma'anar Shar'i zai zama ba shi da amfani ko manufa, kuma Allah yana tsarkake daga hakan.

If this had not been the case, then transferring or moving the linguistic meaning to the Shar’iy meaning would be without purpose or point and Allah is glorified above that.