Ma'anar kalmar ‘As-Salaah’ bisa ga harshen Larabawa (watau ma'anarta ta harshe) ita ce Ad-Du'aa (addu'a). Amma ma'anarta bisa ga hukuncin Shari'a (watau ma'anarta ta Shari'a) ita ce ayyukan musamman da Manzon Allah ﷺ ya bayyana, waɗanda suke farawa da Takbiratul-Ihram kuma su ƙare da As-Salaam. To, wane ne daga cikin ma'anoni biyun ake nufi a cikin wannan Aayah?
The meaning of the Lafzh ‘As-Salaah’ according to the provision of the Arabs (i.e. meaning its linguistic meaning) is Ad-Du’aa (supplication). Its meaning however in accordance to the Shar’a provision (i.e. its Shar’a meaning) is the specific actions that the Messenger of Allah (saw) explained and which begin with the Takbeerah of Al-Ihraam and ends with As-Salaam. And so which of the two meanings is intended within this Aayah?
Malamai na Usulu sun kawo wata Qa'ida (ka'ida) a kan haka: Ita ce cewa Haqeeqah Al-Lughawiyah Ash-Shar'iyah ta fi Haqeeqah Al-Lughawiyah Al-Wad'iyah ƙarfi (ma'anar harshe ta Shari'a ta fi ma'anar harshe da aka tsara ta asali daga waɗancan Larabawa da suka kafa harshen tun farko). Saboda haka, abin da ake nufi da 'Ku tsayar da Salla' shi ne ma'anar Shari'a ta As-Salaah. Mun riga mun tattauna rarrabuwar Haqeeqah a lokacin da muke magana a kan fannin nazarin Larabci a kashi na biyu na littafin, don haka ku koma can don ƙarin bayani. Rikici tsakanin Dalaalaat (ma'anoni/alamomi/ma'anonin) na Lafzi guda ɗaya a cikin rubutu yana buƙatar a fifita wata Dalaalah a kan wata.
The scholars of Usool have provided a Qaa’idah (principle) for this: It is that the Haqeeqah Al-Lughawiyah Ash-Shar’iyah outweighs the Haqeeqah Al-Lughawiyah Al-Wad’iyah (the linguistic Shar’iy meaning outweighs the linguistic provided meaning by those Arabs who set and put down the language originally). Consequently, the intended meaning of ‘Establish the Salaah’ is the Shar’iy meaning of As-Salaah. We have previously discussed the categories of the Haqeeqah when discussing the subject area of Arabic studies in the second part of the book, so please refer back to that for further detail. The conflict between the Dalaalaat (implications/indications/meanings) of the single Lafzh (wording) within the text requires outweighing one Dalaalah over another.
Dalaalaat da lafzi ɗaya zai iya ƙunsa sun kasance kamar haka:
The Dalaalaat that a single Lafzh can potentially hold are the following:
1 – Al-Ishtiraak: Shi ne lokacin da lafzi ɗaya yake, amma ma'anoninsa sun zama da yawa ko masu yawa (fiye da ɗaya), kamar lafzin ‘Al-Qur’u’ wanda zai iya nufin duka At-Tuhr (tsarki daga jinin al'ada) da Al-Haid (jinin al'ada).
1 – Al-Ishtiraak: This is when the Lafzh is one and the meanings are multiple or numerous (more than one) like the Lafzh ‘Al-Qur’u’ which can mean both At-Tuhr (purity from menstruation) and Al-Haid (menstruation).
2 – An-Naql (canja ma'ana): Wannan shi ne lokacin da Lafzh ke canzawa daga ma'anarsa ta harshe zuwa ma'anar 'Urfiy (ta al'ada) ko Shar'iy (ta shari'a).
2 – An-Naql (transference): This is when the Lafzh transfers from its linguistic meaning to its ‘Urfiy (customary) or Shar’iy meaning.
3 – Al-Majaaz (ma'ana na alama): Wannan shi ne lokacin da Lafzi ke nuna wata ma'ana ban da ma'anar Haqeeqiy (ta zahiri) da aka ba shi. Hakan yana faruwa ne saboda wata Qareenah mai hana (ma'ana, alamar da ke hana) ma'anar zahiri ta zama abar nufi.
3 – Al-Majaaz (metaphorical): This is when the Lafzh indicates a meaning other than the Haqeeqiy (literal) meaning that has been provided for it. That is due to a preventative Qareenah that prevents the literal meaning being intended.
4 – Al-Idmaar (Ɗaukar Ɓoyayyen Lafazi): Wannan shi ne inda ake ɓoye wani lafazi kafin lafazin da yake nan cikin rubutu, domin a cika ma'nar da rubutun ya zo ya bayyana. Kamar cikin Maganar Allah (SWT):
4 – Al-Idmaar: This is where a Lafzh is concealed before the Lafzh that is present in the text in order to complete the meaning that the text came to express. This is like in the Qawl of Allah (swt):