Kalmomi (ma'anoni) dangane da Dalaalaatinsu (abubuwan da suke nunawa dangane da ma'anoni) an raba su kashi uku:

The Alfaazh (wordings) in respect to their Dalaalaat (the indications they indicate to) in terms of meanings are divided into three categories:

Ita ce Dalaalah (alama/ma'ana) ta Lafzh (kalma) a kan cikakken sunansa (ko al'amarin da aka ambata), kamar Dalaalar lafzin: 'Insaan' da ake amfani da shi a kan dabbar magana da aka sani (na sunansa). Lafzh ya zo daidai da ma'anarsa ba tare da kari ko ragi ba. Wannan dangane da Lafzh na Mufrad (guda ɗaya). Amma ga jumla, watau Murakkab (haɗaɗɗe), misali shi ne Maganar Allah Ta'aala:

It is the Dalaalah (indication) of the Lafzh (wording) upon its complete naming (or the named matter) like the Dalaalah of the Lafzh: ‘Insaan’ applied upon the well-known speaking animal/creature (of its naming). The Lafzh (wording) came in conformity to its meaning without any addition or deduction. This is in respect to the Mufrad (singular) Lafzh. As for the sentence, meaning the Murakkab (construct), an example is the Qawl of Allah Ta’Aalaa:

Kalmomin (Alfaazh) a cikin Mantooq (ma'anar da aka bayyana a fili) suna nuna ma'ana wadda ba ta buɗe wa Ta'weel (fassara ta wata hanya) ba, kuma ba ta buƙatar Ijtihaad. Saboda haka, idan Lafzh ya dace kuma ya yi daidai da ma'anar gaba ɗaya ba tare da ƙari ko ragi ba, to wannan shi ne Dalaalah Al-Mutaabaqah. Dalaalah Al-Mutaabaqah tana cikin rukunin Dalaalah Al-Mantooq (abin da lafazin da aka bayyana yake nunawa). Don haka ana ɗaukar ma'anar daga Alfaazh (kalmomin) da aka bayyana, ba fiye da haka ba.

The wordings (Alfaazh) in their Mantooq (expressed explicit meaning) guide to a meaning that is not open to Ta’weel (interpretation) and does not require Ijtihaad. Consequently, if the Lafzh corresponds and conforms to the meaning completely without addition or deduction then it is the Dalaalah Al-Mutaabaqah. The Dalaalah Al-Mutaabaqah is from the category of the Dalaalah Al-Mantooq (what is indicated by the expressed wording). The meaning is therefore taken from the expressed Alfaazh (wordings) and not beyond that.

Wannan shi ne Dalaalah na Lafzi a kan wani sashe na abin da aka ambata. Misali, kamar Dalaalar Lafzin ‘Himaar’ (jaki) dangane da dabba. Wannan saboda Lafzin yana nuna wani sashe na abin da ya shiga cikin sunan da aka ambata, wato dabba wadda ta hada da jaki, mutum, doki, zaki da sauransu… Dalaalatut-Tadammun ma tana cikin rukunin Dalaalar Mantooq, kuma Mantooq shi ne abin da ake fahimta daga Lafzin a wurin furuci ko magana, watau a lokacin da aka faɗe shi.

It is the Dalaalah of the Lafzh indicating a part of the named matter. That is like the Dalaalah (indication) of the Lafzh ‘Himaar’ (donkey) in respect to the animal. That is because the Lafzh (wording) guides to a part of what falls under the named thing and that is the animal that includes the donkey, the human, the horse, the lion and so on… The Dalaalat ut-Tadammun is also of the Mantooq category of Dalaalah and the Mantooq is that which is understood from the Lafzh in the place of its pronunciation or expression (i.e. when it is said).

Yana daga cikin dalalar lafzi a kan ma'anar da ke tare da shi a zahiri, kamar dalalar zaki a kan jarumta, ko dalalar jimina a kan jin tsoro. Mawaki ya ce a cikin siffanta wani mutum:

It is the Dalaalah of the Lafzh upon its necessary accompanying meaning like the Dalaalah (indication) of a lion indicating bravery or the ostrich indicating cowardice. The poet said in his description of a person:

Ba a nufin lafazin ‘Asad’ (zaki) da lafazin ‘Na’aamah’ (jimina) abin da suke nunawa na cewa su nau'i biyu ne daga cikin nau'o'in dabbobin da suke rayuwa a bisa ƙasa. A'a, abin da aka nufa da su shi ne ‘jarumta’ da ‘jiɓɓanci’. Waɗannan ma'anoni ba a samo su daga lafazin ‘Asad’ (zaki) ko ‘Na'aamah’ (jimina) ba, sai dai an samo su ne daga ma'anonin waɗannan lafuzza.

It is not intended here by the Lafzh ‘Asad’ (lion) and the Lafzh ‘Na’aamah’ (Ostrich) what they have indicated to as being two kinds from amongst the kinds of animals that live upon the earth. Rather, the intended meaning of them is ‘courage’ and ‘cowardice’. These meanings are not taken from the Lafzh (worded expression) of ‘Asad’ (lion) or ‘Na’aamah’ (Ostrich) but rather they have been taken from the meanings of these wordings.

Saboda haka, Dalaalat ul-Iltizaam yana wakiltar ma'nar da yake cikin zuciya wanda ke tare da ma'anar Lafzh a zahiri.

The Dalaalat ul-Iltizaam therefore represents the meaning that is in the mind that necessarily accompanies the meaning of the Lafzh.

Daga Dalaalat ul-Iltizaam, Dalaalat ul-Ishaarah, Dalaalat un-Nass, Mafhoom Al-Muwaafaqah, Mafhoom Al-Mukhaalafah da Dalaalat ul-Iqtidaa'.

From the Dalaalat ul-Iltizaam the Dalaalat ul-Ishaarah, Dalaalat un-Nass, Mafhoom Al-Muwaafaqah, Mafhoom Al-Mukhaalafah and Dalaalat ul-Iqtidaa’.

Fahimtar waɗannan Dalaalaat (alamomin ma'ana) daga nassosin Shar'iyya tana da muhimmanci ga Mujtahid kamar yadda ruwa yake da muhimmanci ga rayuwa. Hakan ya faru ne saboda cire Ahkaam (hukunce-hukunce) daga nassosi, ciki har da waɗannan Dalaalaat (alamomin ma'ana), yana buƙatar nazari mai zurfi, daidaito, bincike sosai da zurfafawa.

Understanding these Dalaalaat (indications) from the Shar’iyah texts is essential to the Mujtahid like water is essential to life. That is because the deduction of the Ahkaam (rulings) from the texts, including these Dalaalaat (indications), requires a precise and accurate study, thorough examination and depth.

Misali, dangane da maganar Manzon Allah ﷺ:

For example, in respect to the statement of the Messenger of Allah (saw):

Ma'anarsa ta bayyana (Al-Mantooq) tana nuni da kuma tana shiryarwa zuwa wajabcin Zakkah a kan tumaki masu kiwo a makiyaya (wato kiwo na halitta/kyauta). Wannan hukunci ana fahimtarsa ne daga Al-Mantooq na Hadeeth, kuma mai ijtihadi da wanda ba mai ijtihadi ba suna iya fahimtarsa. Amma Al-Mafhoom Al-Mukhaalafah (ma'ana mai sabawa), wato rashin wajabcin Zakkah a kan tumakin da ake ciyarwa da abinci, to mai ijtihadi ne kawai wanda ya fahimci Dalaalat ul-Iltizaam (ma'anar da ake fahimta a zahiri ba tare da an faɗe ta ba) zai iya fahimtar hakan.

Its Mantooq (expressed meaning) indicates and guides to the obligation of Az-Zakaah upon the sheep that live upon the pastures (naturally/free grazing). That Hukm (ruling) is understood from the Mantooq of the Hadeeth and can be understood by the Mujtahid and the non-Mujtahid. As for the Mafhoom Al-Mukhaalafah (opposing meaning) which is the non-obligation of the Zakaah upon the sheep that are foddered, then only the Mujtahid who comprehends the Dalaalat ul-Iltizaam (necessarily understood meaning) can understand that.