Lafaz-lafaz (ungkapan berlafaz) dari segi kejelasannya, serta Dalaalaat Al-Alfaazh (penunjukan lafaz-lafaz) yang telah kita bincangkan dalam perbincangan sebelum ini, semuanya termasuk di bawah tajuk 'Al-Mantooq dan 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’.

Ia adalah makna yang difahami daripada dalalah (petunjuk) lafaz secara pasti pada tempat ucapan (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) berfirman:

Allah (swt) said:

Mantooq nas ini menunjukkan pengharaman at-Ta'feef (menunjukkan rasa tidak senang/meremehkan) terhadap kedua ibu bapa. Maka mantooq ialah makna yang difahami daripada apa yang dinyatakan (mantooq) oleh lafaz tanpa berpaling daripadanya kepada makna yang lazim yang terlintas di fikiran (daripadanya). Contohnya seperti pengharaman memukul ibu bapa yang difahami daripada teks sebelumnya, namun kefahaman tersebut tidak dinamakan mantooq nas.

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).

Kawasan-kawasan yang termasuk dalam kategori Al-Manṭūq ialah:

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

A – Lafaz-lafaz dari segi kejelasannya seperti: Azh-Zhaahir, An-Nass, Al-Mufassar dan Al-Muhkam.

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

B – Lafaz-lafaz dari segi kejelasan maknanya seperti: Al-Khafiy, Al-Mushkil, Al-Mujmal dan 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" (Petunjuk ungkapan).

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

Semua ini difahami daripada Mantuq nas, iaitu daripada lafaz-lafaz teks itu secara langsung.

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

Definisinya: Makna yang difahami daripada lafaz di luar tempat ucapannya atau pengungkapannya (Mahall An-Nutq). Oleh itu, Dalaalat ul-Mafhoom ialah makna yang semestinya terlintas di fikiran daripada lafaz tersebut. Penunjukannya (Dalaalah) bukanlah melalui kejelasan bentuk atau kedudukan lafaz seperti Mantooq. Sebaliknya, ia diambil daripada makna kepada makna lafaz, dan bukan secara langsung daripada lafaz itu. Ini berbeza dengan Dalaalat ul-Mantooq (penunjukan tersurat), iaitu makna lafaz itu sendiri, dan bukan makna kepada makna lafaz.

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.

Contoh:

Example:

Allah (SWT) berfirman:

Allah (swt) said:

Mantooq ayat ini, sebagaimana yang telah kami jelaskan di atas, menunjukkan dan menuntun kepada larangan mengucapkan 'Uff' kepada ibu bapa. Adapun Mafhoom ayat ini, ia menunjukkan dan menuntun kepada larangan (Tahreem) memukul, menghina dan menyakiti ibu bapa. Kefahaman (Mafhoom) ini ditunjukkan oleh makna yang terlintas di fikiran daripada ayat tersebut, sedangkan Mantooq ayat (iaitu lafaz-lafaznya yang tersurat) tidak menunjukkan perkara itu. Oleh itu, larangan At-Ta'feef (menzahirkan rasa jijik atau tidak senang) yang merupakan makna lafaz-lafaz tersebut, menunjukkan dan menuntun kepada makna yang lain (makna sekunder atau tidak langsung), iaitu Tahreem (larangan) daripada mendatangkan apa-apa kemudaratan kepada ibu bapa seperti memukul atau menghina dan sebagainya. Oleh itu, Mafhoom ialah apa yang difahami oleh akal daripada makna yang terhasil dari Mantooq, sekalipun makna itu tidak terdapat dalam lafaz-lafaz nas tersebut. Maka perkataan 'kemudaratan' seperti 'memukul' dan 'menghina' tidak terdapat dalam teks, tetapi ia ditunjukkan oleh Tahreem (larangan) terhadap At-Ta'teef (mengucapkan 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).

Rasulullah ﷺ bersabda:

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

Mantuq hadis itu menunjukkan bahawa wajib ke atas seorang Muslim untuk memulangkan tongkat saudaranya jika dia telah mengambilnya daripadanya.

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.

Mafhum hadith ini menunjukkan bahawa wajib ke atas seorang Muslim untuk memulangkan apa-apa sahaja atau mana-mana barang yang telah dia ambil daripada saudaranya, seperti kereta, haiwan, buku atau apa jua benda lain.

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.

Walaupun perkara-perkara ini tidak disebutkan dalam lafaz hadis, maksudnya tetap telah ditunjukkan dan difahami daripadanya.

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.