Maneno (Alfaazh) yanayoeleweka kwa uwazi, pamoja na Dalaalaat Al-Alfaazh (viashiria vya maneno) tuliyojadili katika mjadala uliopita, yote huangukia chini ya kichwa cha ‘Al-Mantooq na 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’.

Ufafanuzi wake ni: Ni maana inayofahamika kutokana na Dalaalah (dalili) ya Lafzh kwa uhakika mahali pa usemi au matamshi (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) alisema:

Allah (swt) said:

Mantooq ya nassi hii inaonyesha ukatazo (Tahreem) wa At-Ta'feef (kuonyesha chuki au dharau) kwa wazazi wawili. Kwa hiyo, Mantooq ni maana inayofahamika kutokana na kile kinachotamkwa waziwazi (Mantooq) katika Lafdhi, bila kuhamia kwenye maana ya lazima inayokuja akilini kutokana nayo. Mfano wake ni ukatazo wa kuwapiga wazazi, ambao unafahamika kutokana na maandishi yaliyotangulia; lakini ufahamu huo hauitwi Mantooq ya nassi.

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).

Maeneo yanayoangukia chini ya kundi la Mantooq ni:

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

A – Alfaazh kulingana na uwazi wake, kama vile: Azh-Zhaahir, An-Nass, Al-Mufassar na Al-Muhkam.

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

B – Maneno (Al-Alfaadh) kwa kuzingatia kutokuwa wazi kwake, kama: Al-Khafiy, Al-Mushkil, Al-Mujmal na 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" (Dalili ya usemi)

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

Yote haya yanafahamika kutoka katika Manṭūq ya Naṣṣ, yaani kutoka katika Alfāẓ za maandishi moja kwa moja.

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

Ufafanuzi wake ni: Maana inayoeleweka kutoka katika Lafdhi nje ya mahali pa kutamkwa kwake au kuelezwa kwake (Mahall An-Nutq). Kwa hiyo Dalaalat ul-Mafhoom ni maana ya lazima inayomjia akili kutoka katika Lafdhi. Dalili yake, kwa hiyo, haitokani na dhahiri ya umbo lake wala mahali pake kama ilivyo kwa Mantooq. Badala yake, inatolewa kutokana na maana ya maana ya Lafdhi, wala si moja kwa moja kutoka katika Lafdhi yenyewe. Hiyo ni tofauti na Dalaalat ul-Mantooq (dalili iliyotamkwa) ambayo ni maana ya Lafdhi yenyewe, wala si maana ya maana ya Lafdhi.

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.

Mfano:

Example:

Allah (SWT) alisema:

Allah (swt) said:

Mantooq ya Aya hii, kama tulivyoeleza hapo juu, inaonyesha na kuongoza kwenye katazo la kusema 'Uff' kwa wazazi. Kuhusu Mafhoom ya Aya, inaonyesha na kuongoza kwenye katazo (Tahreem) la kuwapiga, kuwatukana na kuwadhuru wazazi. Ufahamu huu (Mafhoom) unaongozwa na maana inayojitokeza akilini kutoka kwenye Aya, ilhali Mantooq ya Aya (yaani maneno yake yaliyo wazi) haionyeshi hilo. Hivyo, katazo la At-Ta'feef (kuonyesha dharau au kutoridhika), ambalo ndilo maana ya Alfaazh, linaongoza kwenye maana nyingine (ya pili au isiyo ya moja kwa moja), nayo ni Tahreem (katazo) la kuleta madhara yoyote kwa wazazi kama kuwapiga au kuwatukana n.k. Hivyo basi, Mafhoom ni kile akili inachokielewa kutokana na maana iliyotokana na Mantooq, hata kama maana hiyo haimo ndani ya Alfaazh (maneno) ya Nass (maandishi). Kwa hiyo maneno 'madhara' kama 'kupiga' na 'kutukana' hayamo ndani ya maandishi, bali yameonyeshwa na Tahreem (katazo) la At-Ta'teef (kusema 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).

Mtume wa Allah ﷺ alisema:

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

Maana ya hadithi ya maneno (al-Mantuq) inaonyesha kwamba ni wajibu kwa Muislamu kurudisha fimbo ya ndugu yake ikiwa ameichukua kutoka kwake.

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.

Maana ya Hadeeth hii inaonyesha kwamba ni wajibu kwa Muislamu kurudisha chochote au kitu chochote alichochukua kutoka kwa ndugu yake, kama vile gari, mnyama, kitabu au kitu kingine chochote.

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.

Ingawa mambo haya hayajatajwa ndani ya lafdhi ya Hadith, maana yake imeonyeshwa na kueleweka kutoka kwake.

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.