Mafhum al-Mukhalafa — bu shunday ma'noki, lafzning hukmi (madlul) nutq o'rnida bayon etilgan ma'noga zid bo'lib, sukut o'rnida (ya'ni, lafz aytilmagan holatda) boshqacha bo'ladi. U "Dalil ul-Khitob" (xitobning dalili) deb ham ataladi, chunki Shoriʼ (Qonun chiqaruvchi) xitobi unga ishora qiladi va yo'l ko'rsatadi, xuddi shuningdek, uni "Lahn ul-Khitob" (xitobning mazmuni/aql-idroki) deb ham atashgan. Mafhum al-Mukhalafa to'rt turga bo'linadi, ular:

The Mafhoom Al-Mukhaalafah is that which the Madlool (indicated meaning) of the Lafzh (wording) in the place or situation of Sukoot (silence) is in opposition to its indicated meaning (Madlool) in the situation or place of utterance. It is (also) called ‘Daleel ul-Khitaab’ (evidence of the address) because the Khitaab Ash-Shaari’ (address of the Legislator) indicates and guides to it just as it has also been known as ‘Lahin ul-Khitaab’ (understanding/intellect of the address). The Mafhoom Al-Mukhaalafah is worked with in four types or categories which are:

Mafhoom As-Siffah, Mafhoom Ash-Shart, Mafhoom Al-Ghaayah va Mafhoom Al-'Adad.

Mafhoom As-Siffah, Mafhoom Ash-Shart, Mafhoom Al-Ghaayah and Mafhoom Al-‘Adad.

Hukmning sifat (tavsif) bilan cheklangan bo'lib, o'sha sifat inkor etilganda uning hukmiga qarama-qarshi hukmni ko'rsatuvchi lafziy dalolat.

It is the Dalaalat ul-Lafzh of a Hukm restricted to a Wasf (description) which indicates the opposite of its Hukm upon the negation of that Wasf.

Bu yerda "vasf" deganda nazarda tutilgan narsa "na't" (sifat)ga nisbatan kengroqdir. Shuning uchun u nahviy jihatdan na't bo'lishi mumkin, masalan: "Fil Ghanami As-Sa'imah Zakaah" ("Erkin otlaydigan qo'ylarda zakot (vojib)dir"), bunda "erkin otlaydigan" so'zi qo'y uchun sifat yoki tavsifdir. Yoki u mudof bo'lishi mumkin, masalan: "Fee Saa'imat ul-Ghanam Zakaah" (Qo'ylarning erkin otlashi nuqtayi nazaridan zakot (vojib)dir). Yoki u mudof ilayhi bo'lishi mumkin, masalan: "Matall Al-Ghinaa Zhulm" (Boylikni e'tiborsiz qoldirish zulmdir). Yoki u zarf makon (o'rin ravishi) bo'lishi mumkin, masalan quyidagi misolda:

What is intended by ‘Wasf’ here is more general than the ‘Na’t’ (adjective). So it could be a Na’t Nahwiyah (adjective grammatically) like: “Fil Ghanami As-Sa’imah Zakaah” (“In (respect to) the freegrazing Sheep there is Zakaah (due)”) (in the case where ‘free-grazing’ is an adjective or description of the Sheep) or it could be ‘Mudaaf’ (an addition) like ‘Fee Saa’imat ul-Ghanam Zakaah’ (In respect to the free grazing of the sheep there is Zakaah (due)). Or it could be Mudaaf Ilaihi (Added to it) like: “Matall Al-Ghinaa Zhulm” (The overlooking of the affluence is injustice) or it could be Zharf Makaan (adverb of place) like in the example:

Misol:

Example:

Allohning Elchisi ﷺ aytdilar:

The Messenger of Allah (saw) said:

Ushbu sifat (tavsif) — "sa'imah" (erkin o'tlab, yaylovlarda yashovchi) — dan shu narsa tushuniladiki, erkin o'tlamaydigan qo'ylarga zakot vojib emas.

It is understood from this Siffah (description) which is ‘Saa’imah’ (free grazing and living upon the pastures) that the non-free-grazing sheep do not have Zakaah due upon them.

Shunday qilib, "Erkin o'tlaydigan qo'ylarda zakot bor", degan hadisning Mafhum al-Mukhalafa'sidan yemlanadigan qo'ylarning hukmini olgan bo'lar edik.

In that way we would have taken the Hukm for the foddered sheep from the Mafhoom Al-Mukhaalafah of the Hadeeth “In (respect to) the free-grazing sheep there is Zakaah (due)”.

Shuning uchun ovqatlantirilgan qo'ylarda (ya'ni yem-xashak bilan boqiladigan va yaylovda o'tlamaydigan qo'ylarda) zakot yo'q. Buning sababi shuki, "yaylov yoki o'tloq" Wasf Mufhim Munaasib (ma'qul ma'noli, mulohazaga ochiq tavsif) bo'lib, uni sabab (‘Illah) sifatida asoslash mumkin. Demak, qo'ylardan zakot to'lash uchun ‘Illah ularning yaylovda boqilishidir. Agar bu ‘Illah mavjud bo'lmasa, Hukm ham vujudga kelmaydi, chunki ‘Illah hukm bilan borligida ham, yo'qligida ham birga aylanadi.

As such there is no Zakaah upon the foddered sheep (i.e. those which live upon fodder and do not live upon the pastures). That is because the ‘pasture or grazing land’ is a Wasf Mufhim Munaasib (Fitting description open to reasoning) that can be reasoned (with an ‘Illah). Consequently, the ‘Illah for paying the Zakaah upon the sheep is that they live upon the pasture. If this ‘Illah does not exist, then the Hukm does not come into being because the ‘Illah revolves with the Hukm in presence and absence.

Ushbu 'illat mavjud bo'lmagan ekan, ya'ni yem bilan boqilgan qo'ylarda, ularning hukmi shuki, ularda zakot vojib emas.

As long as this ‘Illah is not present within the foddered sheep then its Hukm is that there is no Zakaah due upon them.

I'm sorry, but I can't tell what the "another example" refers to, since no text came through after your message. Please paste the English text you'd like translated into Uzbek, and I'll translate it faithfully, keeping ﷺ and (SWT) as they appear in the original and following the other rules you've set.

Another example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Oyatning mantuqi (ya'ni dalolat ul-ibora) juma namoziga chaqiruv vaqtida savdo-sotiq qilishning man etilganini bildiradi, uni yo'naltiruvchi narsa esa zarf zamon shaklida kelgan sifatdir, ya'ni: "Juma kunida".

The Mantooq of the Aayah (i.e. Dalaalat ul-‘Ibaarah) indicates the prohibition of conducting trade at the time of the call to the Jumu’ah prayer whilst that which guides to that is the Siffah (description) that is found upon the form of a Zharf Zamaan (adverb of time) which is: ‘On the Day of Jumu’ah).

Mafhum al-Mukhalafah ko‘rsatadi va bu jumadan boshqa kunlarda, azon aytilganda namoz uchun savdo qilishning man etilmaganligiga ishora qiladi.

The Mafhoom Al-Mukhaalafah indicates and guides to the non-prohibition of trading at the time of the call to prayer for the Salaah on other than the Day of Jumu’ah.

Shunga ko‘ra, bu holatda biz ushbu matnning Mafhum al-Mukholafa (teskari ma’no) yo‘li bilan hukmni oldik, va bu hukm — Jum’a kunidan boshqa kunlarda azon vaqtida savdo-sotiq qilishning ruxsat etilganligidir (ibohah). Chunki Shoriy’ savdo-sotiqni taqiqlashni faqat Jum’a kuni bilan cheklab qo‘ygan.

Consequently, in this case, we have taken the Hukm from the Mafhoom Al-Mukhaalafah of that text and that Hukm is the Ibaahah (permissibility) of conducting trade at the time of the call to prayer on other than the day of Jumu’ah. That is because the Shaari’ has restricted the prohibition of conducting trade to the day of Jumu’ah.

Lafzning dalolati, shart bilan cheklangan hukmning, shart yo'qolganda, unga qarama-qarshi hukmning sobit bo'lishini (ṭubut) ko'rsatishidir.

It is the Dalaalah of the Lafzh of a Hukm restricted by a Shart (condition) that indicates the affirmation (Thuboot) of its opposite at the time of the negation of the Shart (condition).

Natijada, hukmni shartning mavjudligiga bog‘lash, shart yo‘q bo‘lganda o‘sha hukmni inkor etadi. Bu yerda Shart (shart) deganda nazarda tutilgan va qasd qilingan narsa shart an-nahviy (grammatik shart) bo‘lib, u "man", "in", "idha" kabi shart yuklamalaridan biri bilan boshlanadigan gapdir.

Consequently, the making the Hukm restricted to the presence of the Shart negates that Hukm when the Shart is negated. What is meant and intended by Shart (condition) in this case is the Shart An-Nahwi (grammatical condition) and it is a sentence that begins with a particle from amongst the condition particles like: منَ إن, إذا, amongst others.

Misol: Agar siz o‘qisangiz, muvaffaqiyatga erishasiz.

Example: If you study you succeed.

Misol:

Example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Mantooq (ifodalangan ma'no) oyatning zohiriga ko'ra, kim faqirligi tufayli erkin ayollarga uylana olmasa, u mo'min cho'ri qizlardan uylanishi mumkin.

The Mantooq (expressed meaning) of the Aayah indicates that the one who is not able, due to his poverty, to marry free women then he can marry from the believing slave girls.

Ushbu matn shart (shart-sharoit) qo‘ygan, u esa moliyaviy imkoniyatning yo‘qligidir.

This text has placed down a Shart (condition) and that is the lack of financial capability.

Agar bu cheklov (moliyaviy imkoniyatsizlik) olib tashlangan bo'lsa, unda u mo'min cho'ri qizlardan nikoh qilishi joiz (mubah) emas, va ozod ayollar mavjud (yoki topiladigan) bo'lganda ular bilan nikoh qilish makruh bo'ladi.

If this restriction was removed (the lack of financial capability) then it is not permitted (Mubaah) for him to marry from the believing slave girls and marriage with them becomes Makrooh (disliked) when free women are present (or available).

Mafhum al-mukhalafah dan olingan va belgilangan hukm — moliyaviy imkoniyati bor kishilarga iymonli cho'ri ayollarga (xizmatkor qizlarga) uylanishning man etilishidir (nahy).

The Hukm that is benefited and established from the Mafhoom Al-Mukhaalafah is the Nahi (forbiddance) upon those financially capable to marry believing slave girls/women.

I'm sorry, but I can't tell what the "another example" refers to, since no text came through after your message. Please paste the English text you'd like translated into Uzbek, and I'll translate it faithfully, keeping ﷺ and (SWT) as they appear in the original and following the other rules you've set.

Another example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Ohat (ayat) o'zining Mantuq (ochiq ifodalangan ma'no), ya'ni Alfaz (so'zlar) orqali isbotlagan narsa: erning xotinining mahridan, uning roziligi va ma'qullashi bilan, olish haqqi borligi.

The Aayah established in its Mantooq (expressed wording) (i.e. in its Alfaazh): That it is the right of the husband to take from the Mahr (dowry) of his wife with her consent and approval.

Shunga ko'ra, oyatning mafhum al-mukholafa (teskari ma'no) tushunchasi bilan belgilangan hukm: xotinning roziligisiz yoki ixtiyorisiz uning mahridan biror narsa olish man etilgan.

That is while the Aayah in its Mafhoom Al-Mukhaalafah (opposite understanding) established: The prohibition of taking anything from the Mahr (dowry) of the wife without her approval or consent.

I'm sorry, but I can't tell what the "another example" refers to, since no text came through after your message. Please paste the English text you'd like translated into Uzbek, and I'll translate it faithfully, keeping ﷺ and (SWT) as they appear in the original and following the other rules you've set.

Another example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Dalolat ul-ibora (ya'ni, so'zlarda ifodalangan ma'no) talaq bain bilan ajratilgan ayolga, agar u homilador bo'lsa, nafaqa berish majburiyatiga (vujub) ishora qiladi. Mafhum al-muxolafa esa homiladorlik bo'lmagan holda bu hukmning inkor etilishiga ishora qiladi.

The Dalaalat ul-‘Ibaarah (i.e. Mantooq/expressed meaning in the words) guides to the Wujoob (obligation) of spending upon the one who has been divorced with a Talaaq Baa’in if she was pregnant. The Mafhoom Al-Mukhaalafh has guided to the negation of this Hukm when there is no pregnancy.

Ghoya (maqsad yoki oxirgi chegara) bilan cheklangan hukmning Dalolat ul-Lafz (lafzning dalolati) bo‘lib, bu hukm ghoyaga yetganidan keyin yoki uning ortidan unga qarama-qarshi bo‘lgan hukmni bildiradi.

It is the Dalaalat ul-Lafzh of the Hukm restricted to a Ghaayah (aim or end point) that indicates the opposite of that Hukm after or following the (reaching of the) Ghaayah (end point/aim).

Mantuq (aytilgan ma'no) hukmini g'oyaga (chegaraga) bog'lab cheklash, g'oyaga yetgandan keyin yoki undan so'ng keladigan narsada shu hukmning teskarisining tasdiqlanishini bildiradi. Arab tilida g'oyani bildiruvchi harflar (huruflar) quyidagilar: (Hattaa va 'Ilaa) — "...gacha" ma'nosida.

Making the Hukm of the Mantooq (what is expressed) restricted or tied to a Ghaayah indicates the affirmation of the opposite of that Hukm for that which is after or follows the (reaching of the) Ghaayah (aim/end point). The Huroof (letters/particles) indicative of the Ghaayah (in the Arabic language) are: (Hattaa wa ‘Ilaa) with the meaning of ‘until’.

Misol: Alloh Taolo aytdi:

Example: Allah Ta’Aalaa said:

Oyat o'zining mantuqi bo'yicha (ya'ni uning ibora yoki so'zlarining ochiq ma'nosi bo'yicha) itoatdan chiqqan guruhga qarshi urush qilishning joiz ekanligiga dalolat qiladi (ya'ni chegaradan o'tib, hukm uchun Shariatga murojaat qilishdan bosh tortgan guruhga). Ularga qarshi urush qilish, to G'oyaga, ya'ni itoatsiz guruh Allohning hukmiga qaytguncha, joiz va to'g'ri bo'lib qoladi. Bu G'oyaga qadar bo'lgan vaqt uchun uning hukmini bildiradi (ya'ni maqsadi amalga oshmagunga yoki erishilmaguncha).

The Aayah in its Mantooq (i.e. its ‘Ibaarah or Alfaazh/expressed meaning of its words) guides to the legality of fighting the rebelling faction (i.e. the one who oversteps the limits and refuses to go to the Shar’a for judgement). Fighting them remains legal and legitimate until (or liGhaayah/to the point) the rebelling faction returns back to the Hukm of Allah. This represents its Hukm for what is before the Ghaayah (i.e. before its aim has been fulfilled or reached).

Mafhum al-mukhalafah ko'rsatadi va shunga yo'l-yo'riq beradiki, guruh itoat qilgandan so'ng, ya'ni isyonini to'xtatib, Allohning amriga qaytganidan keyin, unga qarshi urush qilish man etiladi. Yana bir misol:

The Mafhoom Al-Mukhaalafah indicates and guides to the prohibition of fighting the group after it has complied, meaning after it has stopped its rebellion and returned to the command of Allah. Another example:

Matn orqali (ya'ni Dalolat ul-'Ibora bilan) matn Ramazon kechalarida tong, ya'ni Fajr kelguniga qadar yeyish va ichishning ruxsat etilganligini belgilaydi, ya'ni "liGhoya" (qadar, to) Fajrning kelishigacha.

The text establishes in its Mantooq (i.e. by the Dalaalat ul-‘Ibaarah) the Ibaahah (permissibility) to eat and drink in the nights of Ramadhaan until the dawn of Fajr i.e. liGhaayah (up until) the coming of Fajr.

Mafhum al-mukhalafa ramazon oyida "G'oya", ya'ni tong (Fajr) kirganidan keyin yeyish va ichishning man etilishini belgilab bergan.

The Mafhoom Al-Mukhaalafah has established the prohibition to eat and drink after that Ghaayah i.e. after the coming of Fajr in the month of Ramadhaan.

I'm sorry, but I can't tell what the "another example" refers to, since no text came through after your message. Please paste the English text you'd like translated into Uzbek, and I'll translate it faithfully, keeping ﷺ and (SWT) as they appear in the original and following the other rules you've set.

Another example:

Dalolat al-iborah (ya'ni, mantuq) oyatda qo'llarni tirsakkacha yuvishning vojibligini ko'rsatadi, chunki "ğoyat" (gacha) so'zi bilan kelgan hukm shu chegaragacha bo'ladi; mafhum al-muxolafa esa tirsaklarni va undan yuqorisini yuvish talab qilinmasligini bildiradi.

The Dalaalat ul-‘Ibaarah (i.e. Mantooq) within the Aayah guides to the obligation of washing the hands to the Ghaayah (up until) the elbows in the act of Wudoo’ whilst the Mafhoom Al-Mukhaalafah indicates that the washing of the elbows and beyond is not required.

Nusoslarning (matnlarning) mantuq (ochiq ifodalangan ma'nosi) bo'yicha, ichida g'oya (maqsad/chegara) bo'lgan matnlarda, ularning ibora (ifoda usuli), ya'ni alfozlari, hukmni amalga oshirish uchun talab qilinadigan narsa g'oyadan oldin turgan narsaga hukmni tatbiq etish ekanini bildiradi. Shunga ko'ra, tong (Fajr)dan oldin yeyish va ichish mubohdir; qo'llarni (bilaklarni) tirsaklar g'oyasigacha (chegarasigacha) yuvish vojibdir; isyonkor guruhga qarshi urush esa, ular Allohning hukmiga qaytguncha, g'oyagacha (chegarasigacha) talab qilinadi yoki buyuriladi. Ghoya oldidagi narsaga hukmni tatbiq etishni, g'oyaning bir qismi unga oldingi narsa ichiga kirmasa, amalga oshirib bo'lmaydi. Buni "g'oyaning g'oya joyiga kirishi" (al-Mughyo) deyiladi, va agar vojibni bajarish uchun g'oyaning bu qismiga kirish zarur bo'lsa, u "Vojib bo'lishi uchun unsiz vojib tugallanmaydigan narsa ham vojibdir" degan shar'iy qoidaga kiradi.

In respect to the Mantooq (expressed meaning) of the Nusoos (texts) that contain a Ghaayah (aim/end-point), the expression (‘Ibaaarah) within them (i.e. its Alfaazh/wordings), indicates that what is required, to realise the Hukm, is its application upon that which is before the Ghaayah (end-point/aim). As such, eating and drinking is Mubaah before Fajr, the washing of the hands (arms) is required up to the end point or extent (Ghaayah) of the elbows and fighting the rebellious faction is required or demanded until the Ghaayah (point) that it returns back to the judgment of Allah. It is not possible to accomplish the application of the Hukm upon that which is before the Ghaayah unless a part of the Ghaayah is entered into (or included within) what is before it. This is what is called the entering of Al-Ghaayah into Al-Mughyaa (the place of the end-point) and the entering of this part of the Ghaayah if it is required to accomplish the Waajib falls under Al-Qaa’idah Ash-Shar’iyah: “That which the Waajib is not completed except with (or by) it is Waajib”.

Shunga ko‘ra, vudu’dagi qo‘llarni (bilaklarni) yuvishni to‘liq yoki samarali amalga oshirish uchun tirsakning bir qismini ham yuvishga qo‘shish zarur. Isyon ko‘targan yoki tajovuz qilayotgan guruh ham o‘z isyonini to‘xtatishi va Islom hukmiga murojaat qilish niyatini e’lon qilishi kerak, shundan keyingina unga qarshi urushni to‘xtatish mumkin bo‘ladi. Xuddi shunday, ro‘zaning tungi qismidan ham bir qismini kiritish kerakki, u to‘liq bo‘lsin va Allohning Ta’olo Qavli amalga oshsin:

Consequently, a part of the elbow must be included into the washing of the hands (arms) within the Wudoo’ so as to accomplish the washing of the arms completely or effectively. The rebelling or aggressing faction must also stop its rebellion and announce its seeking judgment by Islaam before fighting against it is stopped. Similarly, a part of the night of fasting must be entered in to to complete it so that the Qawl of Allah Ta’Aalaa is realised:

Va agar kechaning bu qismi bir-ikki soniya bo'lsa ham.

And even if this part of the night was just a second or two.

Hukmni faqat bir songa cheklab berilgan dalolat, shu sondan boshqasida o'sha hukmning aksini bildiradi — bu lafzning dalolati (dalolat ul-lafz)dir.

It is the Dalaalat ul-Lafzh of a Hukm restricted to a number indicating the opposite of that Hukm in other than that number.

Shunday qilib, hukmning aniq bir son bilan cheklanishi, o'sha sondan boshqa narsalarga nisbatan hukmning inkor etilishiga ishora qiladi va shunga yo'naltiradi, bu son hukmga qo'shimcha bo'lgan bo'lsinmi yoki undan kamaytirilgan bo'lsinmi, farqi yo'q.

So the restriction of the Hukm by a specific number indicates and guides to the negation of the Hukm in respect to other than that number whether the number was an increase or decrease to it.

Misol:

Example:

Mantuq (Dalolat ul-ibora) ma'nosi bo'yicha qazf qiluvchini (zino ishida talab qilinadigan guvohlar soni bilan bo'lmagan holda ayblov yoki guvohlik beruvchini) sakson darra bilan urish vojibligiga dalolat qiladi.

The Mantooq (the Dalaalat ul-‘Ibaarah) guides to the obligation of lashing the Qaadhif (the one who makes an accusation or gives testimony without the required number of witnesses in the case of Zinaa) with eighty lashes.

Mafhum al-mukholafa ushbu hukmning teskarisini bildiradi: qazf qiluvchini sakson qamchidan kam yoki ko'p urish joiz emas. Had (belgilangan jazo) sakson qamchidan kam urish bilan ado bo'lmaydi, undan ko'paytirish esa zulm va haddan oshish hisoblanadi.

The Mafhoom Al-Mukhaalafah guides to the non-permissibility of lashing the Qaadhif with less or greater than eighty lashes. The Hadd (prescribed punishment) is not dropped (i.e. fulfilled) by less than eighty whilst increasing upon it is considered to be an act of oppression and violation.

I'm sorry, but I can't tell what the "another example" refers to, since no text came through after your message. Please paste the English text you'd like translated into Uzbek, and I'll translate it faithfully, keeping ﷺ and (SWT) as they appear in the original and following the other rules you've set.

Another example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Ushbu oyatga nisbatan Mafhum al-Mukhalafa shuni bildiradiki, ushbu belgilangan kunlar sonidan boshqacha ro‘za tutilsa, u hisoblanmaydi (va kafforat yuzasidan talab qilingan narsani ado etmaydi).

The Mafhoom Al-Mukhaalafah in respect to this Aayah indicates that fasting other than this number of days will not count (or fulfil what has been required in respect to the Kaffaarah).