Maana ya neno ‘As-Salaah’ kwa mujibu wa matumizi ya Waarabu (yaani maana yake ya kilugha) ni Ad-Du’aa (dua). Maana yake, hata hivyo, kwa mujibu wa hukumu ya Shariah (yaani maana yake ya kisharia) ni vitendo maalum ambavyo Mtume wa Allah ﷺ alivyovifafanua, na ambavyo huanza kwa Takbeerah ya Al-Ihraam na kuishia kwa As-Salaam. Basi ni maana ipi kati ya hizi mbili inayokusudiwa ndani ya Aayah hii?
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?
Wanachuoni wa Usool wametoa Qaa’idah (kanuni) kwa hili: Ni kwamba Haqeeqah Al-Lughawiyah Ash-Shar’iyah inatangulizwa juu ya Haqeeqah Al-Lughawiyah Al-Wad’iyah (maana ya kilugha ya kishari’ah inatangulizwa juu ya maana ya kilugha iliyowekwa na wale Waarabu waliokiweka na kukiasisi lugha hiyo awali). Kwa hiyo, maana iliyokusudiwa ya ‘Simamisheni Swalaah’ ni maana ya kishari’ah ya As-Salaah. Tumeshajadili aina za Haqeeqah tulipozungumzia eneo la masomo ya Kiarabu katika sehemu ya pili ya kitabu hiki, kwa hiyo tafadhali rejea huko kwa maelezo zaidi. Mgongano wa Dalaalaat (maana/viashiria/dalili) za Lafzh (neno) moja ndani ya maandishi unahitaji kuchagua Dalaalah moja itangulizwe juu ya nyingine.
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 ambazo lafdhi moja inaweza kubeba ni zifuatazo:
The Dalaalaat that a single Lafzh can potentially hold are the following:
1 – Al-Ishtiraak: Hii ni pale neno (Lafzh) moja linapokuwa na maana nyingi au zaidi ya moja, kama neno ‘Al-Qur’u’ ambalo linaweza kumaanisha At-Tuhr (usafi kutokana na hedhi) na Al-Haid (hedhi).
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 (uhamisho): Hii ni pale neno (lafzh) linapohama kutoka maana yake ya kilugha kwenda kwenye maana yake ya kimila ('Urfiy) au ya kisheria (Shar'iy).
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 (wa kimafumbo): Huu ni pale ambapo Lafzh inaonyesha maana nyingine tofauti na maana ya Haqeeqiy (halisi) iliyowekwa kwake. Hilo linatokana na Qareenah ya kuzuia inayozuia kwamba maana halisi ndiyo inayokusudiwa.
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: Hii ni pale neno (Lafzh) linapofichwa kabla ya neno lililopo katika matini, ili kukamilisha maana ambayo matini ilikusudia kuieleza. Mfano wake ni katika Kauli ya 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):