Na Yeye Ta'ala alisema:

And He Ta’Aalaa said:

Dalaalat ul-Ishaarah ni dalala (maana inayoonyeshwa) ya lafzi juu ya maana au hukmu ambayo haikukusudiwa, wala kwa asili wala kwa kufuata. Hata hivyo, inalingana na maana ambayo usemi ulikusudiwa kuiwasilisha. Dalaalat ul-Ishaarah kwa hiyo haifahamiki kutokana na Mantooq An-Nass (maneno yaliyotamkwa wazi katika matini), yaani kutokana na maana ya kiherufi (neno kwa neno), ambayo huitwa Dalaalat ul-Ibaarah. Badala yake, hufahamika kutokana na maana ambayo maana ya matini imeelekeza kwayo. Baadhi ya Usooliyeen (wanazuoni wa Usuli) wameiita aina hii ya dalala Mafhoom An-Nass (yaani maana inayofahamika na kueleweka lakini isiyotamkwa wazi). Maana yake ni kwamba maana inayoelekezwa, ambayo haikuelekezwa kupitia 'Ibaarah (usemi) wake (yaani kwa maneno yake), inalazimu maana nyingine, na hiyo ndiyo huitwa Dalaalat ul-Ishaarah (dalala ya maana kwa njia ya kudokeza au kuashiria). Hii ni kwa sababu matini huelekeza kwayo kwa njia ya Ishaarah (kudokeza kwa kificho) wala si kwa njia ya 'Ibaarah (usemi wa wazi). Kwa sababu hiyo, wanaizungumzia dalala hii kama dalala ya lafzi juu ya maana ya maana yake, yaani juu ya maana ambayo haikukusudiwa kutoka katika 'Ibaarah (usemi wa wazi). Na pia wanaiita Dalaalah Al-Iltizaamiyah (dalala ya kulazimu) kwa sababu maana ya Alfaazh (maneno) hulazimu maana nyingine inayoitwa Dalaalat ul-Ishaarah.

Dalaalat ul-Ishaarah is the Dalaalah (indication) of the Lafzh (wording) upon a meaning or Hukm that is not intended either originally or in following. It is however corresponding to the meaning for which the speech has been framed for. The Dalaalat ul-Ishaarah is therefore not understood from the Mantooq An-Nass (expressed wording of the text) i.e. from the Harfiy meaning (i.e. letter for letter) which is called Dalaalat ul-Ibaarah. Rather it is understood from the meaning that the meaning of the text has guided to. Some of the Usooliyeen (scholars of Usool) have called this type of Dalaalah the Mafhoom of the Nass (i.e. implied and understood but not expressed meaning). That means that the indicated to meaning, which has not been indicated through its ‘Ibaarah (expression) (i.e. by its wording), necessitates another meaning, and that is called Dalaalat ul-Ishaarah (i.e. indication of a meaning by implication or indication). That is because the Nass (text) guides to it by way of Ishaarah (indication/implicitly) and not by the way of ‘Ibaarah (expression). For that reason, they talk about this Dalaalah (indication) as being the Dalaalah of the Lafzh upon a meaning of its meaning i.e. upon the meaning that was not intended from the ‘Ibaarah (expression). And they (also) call it Dalaalah Al-Iltizaamiyah (indication by necessity) because the meaning of the Alfaazh (worded expressions) necessitates another meaning called the Dalaalat ul-Ishaarah.

Hii inafanya Dalaalat ul-Ishaarah ihitaji uchunguzi wa kina na tafakuri ili kuifahamu. Hiyo ni kwa sababu inahitaji kuwepo kwa uhusiano halisi kati ya maana ambayo maandishi yanaonyesha kwa 'Ibaarah (usemi wake) kupitia 'Alfaazh zake, na maana ambayo maandishi yanaelekeza kwayo kwa Ishaarah yake (kiashiria au kwa njia isiyo ya moja kwa moja).

This makes the Dalaalat ul-Ishaarah in need of depth in terms of examination and reflection in order to be aware of it. That is because it is in need of the presence of a real correspondence between the meaning that the text indicates in its ‘Ibaarah (expression) by its ‘Alfaazh’ and the meaning that the text indicates to by its Ishaarah (indication or implicitly).

Mfano:

Example:

Allah Ta'ala amesema:

Allah Ta’Aalaa said:

Aya hiyo, katika ’ibaarah yake (maneno yake ya wazi), inaonyesha kwamba mtawala (Haakim) katika Uislamu anapaswa kushauriana na Ummah kuhusu usimamizi wa mambo yao.

The Aayah in its ’Ibaarah (expressed wording) indicates that is demanded from the Haakim (ruler) in Islaam to consult the Ummah in respect to the caretaking of their affairs.

Maana haya yanahitaji kuwepo kwa kundi (kikundi cha watu) kutoka katika Ummah, ambao hushauriwa kuhusu usimamizi wa mambo ya Ummah, kwani haiwezekani kila mtu kutoka katika Ummah kushauriwa. Basi hii ndiyo maana ambayo haikusudiwi (moja kwa moja) kutokana na muktadha au mwelekeo (Siyaaq) wa Aayah, iwe wa mwanzo au wa baadaye. Dalaalah (dalili) ya Aayah juu ya maana hii ni Dalaalat ul-Ishaarah.

This meaning necessitates the bringing about of a grouping (faction) from the Ummah who are consulted in relation to the caretaking of the affairs of the Ummah, as it is not possible for every individual from the Ummah to be consulted. This then is the meaning that is not intended (directly) from the context or framing (Siyaaq) of the Aayah whether in origin or in following. The Dalaalah (indication) of the Aayah upon this meaning represents the Dalaalat ul-Ishaarah.

Tafadhali nipe maandishi unayotaka nitafsiri. Nitayatafsiri kutoka Kiingereza kwenda Kiswahili kama ilivyo.

Another example:

Allah (SWT) amesema:

Allah (swt) said:

Inaeleweka kutokana na aya mbili kwa njia ya Al-Ishaarah (dalili ya kimaana isiyo wazi moja kwa moja) kwamba kipindi kidogo zaidi au cha chini kabisa cha ujauzito ni miezi 6, na hili linadhihirika kwa kutafakari aya hizo mbili, kwani ufahamu wake unalazimu hivyo (ufahamu huo).

It is understood from the two Aayaat by way of Al-Ishaarah (implicit indication) that the least or minimum period of time for the pregnancy is 6 months and this is clear from observing the two Aayah as their understanding necessitates that (understanding).

Mfano zaidi:

A further example:

Mtume wa Allah ﷺ alisema kuhusu Zakaat ul-Fitr:

The Messenger of Allah (saw) said in relation to the Zakaat ul-Fitr:

Dalaalat ul-‘Ibaarah katika Hadeeth kulingana na maneno yake (Alfaazh) na maana yake ya neno kwa neno (Harfi) inaelekeza kwenye amri ya kutoa Sadaqat ul-Fitr siku ya ‘Eid. Wakati huo huo, Dalaalat ul-Ishaarah inaashiria na kuelekeza kwenye Ahkaam zifuatazo:

The Dalaalat ul-‘Ibaarah in the Hadeeth according to its Alfaazh (worded expressions) and its Harfi (word for word) meaning guides to the request of discharging the Sadaqat ul-Fitr on the Day of ‘Eid. That is whilst the Dalaalat ul-Ishaarah indicates and guides to the following Ahkaam:

Zakat ul-Fitr haichukuliwi isipokuwa kutoka kwa mwenye uwezo, kwa kuwa haiwezekani kwa mafuqara (maskini) kutoa riziki ya kutosha kwa wengine isipokuwa wao wenyewe.

- Zakat ul-Fitr is not taken except from the capable because it is not conceivable for the Fuqaraa (impoverished) to provide sufficiency to other than them.

Zakaat ul-Fitr haitolewi kwa wengine isipokuwa mafukara, kwa sababu wao ndio wenye haja ya kutosheshwa ili wasilazimike kuomba.

- The Zakaat ul-Fitr is not given to other than the Fuqaraa because they are the ones in need of being made sufficient from asking.

Ni lazima kiwe kimetayarishwa kabla ya kwenda kwenye swala ya ‘Iyd, ili hitaji liondolewe au mahitaji yatimizwe kwa siku nzima ya ‘Iyd.

- It is necessary for it to be made available before going out for the ‘Eid prayer so that the removal of the need or the sufficiency can be realised for the entire day of ‘Eid.

- Haijaruhusiwa kutolewa kwa wasio Mafakiri Waislamu, kwa sababu kauli ya Mtume wa Allah ﷺ ilikuwa: "Kwa mfano wa siku hii," na ni 'Idi kwa Waislamu, hivyo Zakatul-Fitr hutolewa kwa Waislamu ili wasiwe na haja siku ya 'Idi yao.

- It is not allowed for it to be dispensed to other than the Muslim Fuqaraa’ (poor) because the statement of the Messenger of Allah (saw) was: “In the like of this day” and it is an ‘Eid for the Muslims and so the Fitr is given to the Muslims to make them not in need on the day of their ‘Eid.

Kwa hiyo, Hadith inaongoza kwa Ahkaam hizi zote kwa njia ya Ishaarah, kwa sababu zinawakilisha Ahkaam ambazo maana ya Hadith inazilazimisha. Ni maana ya Alfaazh ndiyo inayoongoza na kuashiria kwazo, si Alfaazh (maneno) zenyewe au peke yake.

Consequently, the Hadeeth guides to all of these Ahkaam by way of Ishaarah because they represent Ahkaam which the meaning of the Hadeeth necessitates. It is the meaning of the Alfaazh that guides and indicates to them and not the Alfaazh (wordings) themselves or alone.

Kutoka katika 'Ibaarah ya Nass (maana ya moja kwa moja ya maneno) yaani kutoka katika maneno (Alfaazh) ya Aayah, inaeleweka kwamba inaruhusiwa kukutana kimwili na mke hadi sehemu ya mwisho ya usiku wa siku za kufunga.

From the ‘Ibaarah of the Nass (text) (i.e. from the worded expressions (Alfaazh) of the Aayah) the permissibility of being intimate with the wife until the last part of the night of the (days of) fasting) is understood.

Na kutokana na Dalaalat ul-Ishaarah inafahamika kuwa inaruhusiwa kwa mfungaji kuamka asubuhi katika hali ya Janaabah (uchafu wa josho). Hiyo ni kwa sababu kujamiiana na mke katika sehemu ya mwisho ya usiku kunamlazimu mfungaji kuanza asubuhi akiwa katika hali ya uchafu bila kwamba hilo kuharibu swawm yake kuwa Faasid (batili). (Maelezo ya mtafsiri: Kwa mifano zaidi tafadhali rejea kitabu: ‘Al-Wajeez Fee Usool ul-Fiqh’ cha Dkt. Abdul Kareem Zaidaan.)

And from the Dalaalat ul-Ishaarah it is understood that it is permissible for the fasting person to arise in the morning in the state of Janaabah (impurity). That is because intimacy with the wife in the last part of the night necessitates that the fasting person starts the morning in a state of impurity without that making his fast Faasid (corrupted) (Translators note: For further examples please refer to the book: ‘Al-Wajeez Fee Usool ul-Fiqh’ by Dr Abdul Kareem Zaidaan.