Va Allohu Ta'olo aytdi:

And He Ta’Aalaa said:

Dalolat al-ishorah — bu lafzning asl yoki tobe’ bo‘lib maqsad qilinmagan hukm yoki ma’noga ko‘rsatgan dalolatidir. Biroq u gap qurilgan ma’noga mos keladi. Demak, dalolat al-ishorah nassning mantuq (ifodalangan matn)idan, ya’ni harfma-harf ma’nodan, ya’ni dalolat al-ibora deb ataladigan ma’nodan tushunilmaydi. Aksincha, u matn ma’nosi yo‘naltirgan ma’nodan tushuniladi. Ba’zi usulchi olimlar bu turdagi dalolatni nassning mafhumi (ko‘zda tutilgan, lekin ifodalanmagan ma’no) deb atashgan. Ya’ni ibora orqali ko‘rsatilmagan, ishora orqali ko‘rsatilgan ma’no boshqa bir ma’noni zarur qiladi, bu esa dalolat al-ishorah deb ataladi. Chunki nass unga ishora yo‘li bilan yo‘naltiradi, ibora yo‘li bilan emas. Shu sababli ular bu dalolatni lafzning o‘z ma’nosining ma’nosiga, ya’ni ibora orqali maqsad qilinmagan ma’noga ko‘rsatishi deb hisoblashadi. Ular uni yana dalolat al-iltizamiyya (zarurat orqali dalolat) deb ham atashadi, chunki alfoz ma’nosi dalolat al-ishorah deb ataladigan boshqa bir ma’noni zaruriy qiladi.

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.

Shu sababli, Dalaalat ul-Ishaarah ni chuqur tekshirish va mulohaza qilish talab etiladi, toki uni anglash mumkin bo'lsin. Chunki bu yerda matnning 'Ibaarah (ifoda) orqali, ya'ni 'Alfaazh (so'zlar) bilan bildirgan ma'nosi bilan, matnning Ishaarah (ishora yoki bilvosita ko'rsatma) orqali bildirgan ma'nosi o'rtasida haqiqiy muvofiqlik bo'lishi zarur.

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).

Misol:

Example:

Alloh Taolo aytdi:

Allah Ta’Aalaa said:

Ohat (ifoda) ma'nosidagi oyatda hokimdan (hukmdordan) Islomda ummatning ishlarini boshqarishda ularga maslahat solishi talab qilinishi ko'rsatilgan.

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.

Bu ma'no Ummatdan ma'lum bir guruhni (jamoani) vujudga keltirishni taqozo qiladi, ular Ummatning ishlarini yuritishga oid masalalarda maslahat solinadigan bo'ladi, chunki Ummatning har bir fardini maslahatga chaqirish mumkin emas. Demak, bu ma'no oyatning Siyoqi (mazmuni va bayon tarzi) orqali, uning asl mazmunida ham, keyingi davomida ham, to'g'ridan-to'g'ri maqsad qilinmagan. Oyatning bu ma'noga ishorasi Dalolat ul-Ishoroh deb ataladi.

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.

Men boshqa misol berilmagan. Iltimos, tarjima qilinishi kerak bo'lgan matnni yuboring.

Another example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Ikki oyatdan ishorat yo‘li bilan (imo-ishora orqali) tushuniladiki, homiladorlikning eng qisqa, ya'ni eng kam muddati 6 oy bo‘ladi. Buni ikki oyatni kuzatganda aniq ko‘rish mumkin, chunki ularning ma'nosi shuni taqozo etadi.

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).

Qo'shimcha misol:

A further example:

Allohning Elchisi ﷺ fitr zakoti haqida shunday deganlar:

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

Hadisning ibora ma'nosi (dalolat al-ibora) uning lafzlari va harfiy ma'nosi bo'yicha Hayit kunida sadaqai fitrni berish talabiga ishora qiladi. Holbuki, ishora ma'nosi (dalolat al-ishora) quyidagi hukmlarga ishora qiladi va yo'l ko'rsatadi:

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 faqat qodir (imkoniyatli) kishilardan olinadi, chunki kambag'allar (fuqaro) boshqalarni ta'minlashga qodir bo'lishi mumkin emas.

- 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.

Zakotul-fitr faqat fuqaroga beriladi, chunki ular boshqalardan so'rashdan kifoyalanishga muhtoj kishilardir.

- 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.

Uni 'Iyd namozi uchun chiqishdan oldin tayyorlab qo'yish zarur, shunda 'Iyd kunining butun davomida ehtiyojni qondirish yoki ta'minlanganlikka erishish mumkin bo'ladi.

- 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.

Bunday sadaqai fitrni musulmon bo‘lmaganlarga berish joiz emas, chunki Allohning Elchisi ﷺ shunday degan: "Bu kundagi kabi" (ya'ni, bu kunda musulmonlarni boy qilish uchun). Bu kun musulmonlarning hayiti bo‘lgani uchun, fitr hayit kunida ularni muhtojlikdan xoli qilish maqsadida musulmon faqirlariga beriladi.

- 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.

Demak, hadis bu ahkomlarning barchasiga ishora yo'li bilan yo'l-yo'riq beradi, chunki ular hadis ma'nosi taqozo qiladigan hukmlardir. Ularga yo'l-yo'riq ko'rsatib, ularni bildiradigan narsa alfoz (so'zlar)ning o'zi yoki faqat o'zi emas, balki alfozning ma'nosidir.

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.

Nass ("matn") ibaraning ma'nosidan (ya'ni oyatning lafzlaridan) ro'za kunlarida tunning oxirigacha xotin bilan yaqinlik qilishning joiz ekanligi tushuniladi.

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.

Dalaalat ul-Ishaarah dan kelib chiqadigan xulosaga ko‘ra, ro‘zador kishining tong vaqtida janobat (nopoklik) holatida turishi joiz. Sababi, tunning oxirgi qismida xotini bilan yaqinlik qilish ro‘zador kishini nopok holatda tongni kutib olishga majbur qiladi, biroq bu uning ro‘zasini fosid (buzilgan) qilmaydi. (Tarjimondan izoh: qo‘shimcha misollar uchun quyidagi kitobga murojaat qiling: Dr. Abdul Kareem Zaidaanning «Al-Wajeez Fee Usool ul-Fiqh» kitobi.)

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.