Dalaalaat da muka tattauna a baya sun bambanta kuma sun sha bamban ta fuskar ƙarfin shaidarsu da hujjarsu (Hujjiyah) gwargwadon ƙarfinsu (Quwwah) kamar haka:

The Dalaalaat that we have discussed differ and vary in respect to the strength of their evidence and proof (Hujjiyah) in accordance to their strength (Quwwah) as follows:

1 – Dalaalat ul-‘Ibaarah (fahimtar kai tsaye da aka bayyana) ita ce mafi karfi saboda halaye guda biyu:

1 – Dalaalat ul-‘Ibaarah (expressed indication) is the strongest due to two qualities:

Na farko: Domin ma'anar da yake tabbatarwa tana samuwa ko kuma ana fahimtarta kai tsaye daga kalmomin (Alfaazh) na nassi.

Firstly: Because the meaning that it establishes is benefited or taken from the Alfaazh (worded expressions) of the Nass (text) directly.

Na biyu: Domin wannan ma'ana tana wakiltar Maqsood (abin da Shari'a ke nufi) ko dai asali ko kuma a bin ta (Aslaalatan ko Taba'an).

Secondly: Because that meaning represents the Maqsood (what is intended) by the Shaari’ in origin or in following (Aslaalatan or Taba’an).

2 – Dalaalat ul-Ishaarah (dalala ta hanyar alama): Ma’anar da take tabbata ta hanyarsa ana karbarta daga abin da Ash-Shaari’ (Mai shari’a) ya nufa, ta hanyar zama dole, ba a asali ko a biye ba.

2 – Dalaalat ul-Ishaarah (indication by indication): The meaning established by it is taken from the Maqsood (what is intended) by the Shari’ (Legislator) necessarily and not in origin or in following.

3 – Dalaalat un-Nass: Wannan shi ne Mafhoom Al-Muwaafaqah (fahimtar daidaituwa), kuma ma'ana ce da nassi ya yi shiru a kanta, amma tana wakiltar Maqsood (abin da Shaari' ya nufa) saboda daidaituwarta ko dacewarta da ma'anar da aka ambata a cikin nassin, domin dukansu suna raba Qasd (niyya) wacce hukuncin aka shar'anta saboda ita ko don cimma manufarta.

3 – Dalaalat un-Nass: This is the Mafhoom Al-Muwaafaqah (congruent understanding) and this is the meaning that the text has been silent upon whilst it represents the Maqsood (what is intended) by the Shaari’ due to its agreement or conformity to the meaning that has been mentioned within the text as both share the Qasd (intent) that the Hukm was legislated for the sake or purpose of.

4 – Dalaalat ul-Iqtidaa’: Ita ce ma’anar da ake buƙata a zahiri wadda ingancin maganar (Sihhat ul-Kalaam) ke bayarwa bisa ga Shari’a ko ‘Aql (hankali).

4 – Dalaalat ul-Iqtidaa’: It is the necessary meaning that the Sihhat ul-Kalaam (correctness of the speech) dictates in accordance to the Shar’a or the ‘Aql (mind).

Misali:

Example:

Rikici tsakanin Dalaalat ul-‘Ibaarah da Dalaalat ul-Ishaarah.

A conflict between the Dalaalat ul-‘Ibaarah and the Dalaalat ul-Ishaarah.

Allah (SWT) ya ce:

Allah (swt) said:

Kuma Allah Ta'ala ya ce:

And Allah Ta’Aalaa said:

Aayar farko tana nuna a cikin 'Ibaarah (ma'anar kalmomin nassi) wajabcin Al-Qisaas (ramuwa) a kan mai kisan kai mai zalunci da hukuncin kisa a kansa (a matsayin hukunci).

The first Aayah indicates in the ‘Ibaarah (expressed wording) of the text to the obligation of Al-Qisaas (retribution) against the aggressing killer and the judgment of death upon him (as punishment).

Ayar Ta'addi ta biyu, ta hanyar Dalaalat ul-Ishaarah (ma'anar nuni), tana tabbatar da cewa babu wani hukunci ga mai kisan kai da gangan a Duniya, kuma babu Qisaas.

The second Aayah by way of the Dalaalat ul-Ishaarah (by indication) establishes that there is no recompense upon the intentional killer in the Dunyaa and that there is no Qisaas.

Saboda haka akwai rikici ko karo tsakanin abin da ‘Ibaarah ta tabbatar da abin da Ishaarah ta tabbatar. Wannan saboda na farko yana wajabta Al-Qisaas, wato hukuncin kisa, na biyu kuma yana musanta hakan. A wannan yanayi, na farko wanda ‘Ibaarah ta tabbatar shi ne ya fi rinjaye, saboda yana wakiltar Maqsood (abin da Shaari’ ya nufa) kuma an samo shi daga Lafzh (kalma). Amma na biyu ba ya wakiltar Maqsood na Shaari’, a maimakon haka an samo shi ta hanyar larura ko buƙata (Luzoom).

There is therefore a conflict or clash between what the ‘Ibaarah establishes and what is established by the Ishaarah. That is because the first obliges Al-Qisaas, which is the Hukm of death, whilst the second negates that. In this case the first which is established by the ‘Ibaarah is advanced or preponderant because it represents the Maqsood (what is intended) by the Shaari’ and is taken from the Lafzh (wording). As for the second is not representative of the Maqsood of the Shaari’ but is rather taken by way of necessity or requirement (Luzoom).