Alfaazh (so'z ifodalari) ularning aniqligi jihatidan, shuningdek, oldingi muhokamada ko'rib chiqqan Dalaalaat al-Alfaazh (so'zlarning ko'rsatkichlari) barchasi "Al-Mantooq va Al-Mafhoom" sarlavhasi ostiga kiradi.

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’.

Uning ta'rifi: U lafzning dalolati orqali, aniq ravishda, nutq joyida (mahall an-nutq) tushuniladigan ma'nodir.

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).

Alloh (SWT) shunday degan:

Allah (swt) said:

Nassning manṭūqi (aniq ifodalangan ma’nosi) ota-onaga nisbatan at-ta’fifning (norozilik yoki nafrat bildirishning) harom qilinganini ko‘rsatadi. Demak, manṭūq – lafzning ifodalagan ma’nosidan, ya’ni aytilgan so‘zdan anglashilgan ma’nodir, lafzdan ongga keladigan zaruriy ma’noga o‘tmasdan. Masalan, oldingi matndan ota-onani urishning harom ekanligi anglashiladi, ammo bu anglash nassning manṭūqi deb atalmaydi.

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).

Mantuq bilan sobit bo'ladigan hukmlar qamrab oladigan sohalar quyidagilardir:

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

A – Alfoz (so'zlar)ning aniqlik darajasiga ko'ra: Az-Zohir, An-Nass, Al-Mufassar va Al-Muhkam.

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

B – Alfaazh (so‘zlar)ning aniqlik darajasiga ko‘ra: al-Xafiy, al-Mushkil, al-Mujmal va al-Mutashobih.

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” (Indication of the expression).

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

Barcha bular Nassning Mantuqidan, ya'ni matnning to'g'ridan-to'g'ri alfozidan tushuniladi.

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

Ta'rifi: Lafzdan uning talaffuz qilingan o'rnidan boshqa joyda (Mahall an-Nutq) tushuniladigan ma'no. Shunga ko'ra, Dalaalat ul-Mafhoom — Lafzdan ongga keladigan zaruriy ma'nodir. Uning dalolati Mantooqdagidek lafzning shakli yoki joylashuvining ochiqligi bilan emas. Balki u Lafzning ma'nosining ma'nosidan olinadi, Lafzning o'zidan bevosita emas. Bu Dalaalat ul-Mantooq (ochiq dalolat) dan farq qiladi, u esa Lafzning o'zi bilan bog'liq ma'no bo'lib, Lafzning ma'nosining ma'nosi emas.

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.

Misol:

Example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Ushbu oyatning Mantuqi, yuqorida izohlanganidek, ota-onaga "uff" deyishning man etilishini bildiradi va shu tomonga yo'naltiradi. Oyatning Mafhumiga kelsak, u ota-onani urish, haqorat qilish va ularga zarar yetkazishning man etilishini (tahrim) bildiradi va shu tomonga yo'naltiradi. Bu tushuncha (Mafhum) oyatning ma'nosidan aql-idrokka keladigan ma'no orqali hosil bo'ladi, holbuki oyatning Mantuqi (aniq ifodalangan so'zlari) bunga dalolat qilmaydi. Demak, ta'fif (norozilik yoki nafratni ko'rsatish), ya'ni alfoz (so'zlar) ma'nosidagi man etish, boshqa, ikkilamchi yoki bilvosita ma'noga dalolat qiladi va bu ma'no ota-onaga har qanday zarar yetkazishning, masalan, urish yoki haqorat qilish kabi ishlarning tahrimidir. Shunday ekan, Mafhum — bu Mantuqdan kelib chiqqan ma'nodan aql anglaydigan narsa bo'lib, u nass (matn) so'zlarida mavjud bo'lmasa ham. Shuning uchun "zarar yetkazish", "urish" va "haqorat qilish" kabi so'zlar matnda yo'q, lekin ular ta'fif (uff deyish) ning tahrimi orqali ko'rsatilgan.

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).

Allohning Elchisi ﷺ shunday dedilar:

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

Hadisning manṭūqi shuni bildiradiki, musulmon o‘z birodarining tayog‘ini olgan bo‘lsa, uni qaytarib berishi vojibdir.

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.

Hadis mazmunidan kelib chiqadiki, musulmon o‘z birodaridan olgan har qanday narsani — mashina, hayvon, kitob yoki boshqa biror buyumni — qaytarishi vojibdir.

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.

Garchi bu narsalar hadisning lafzida zikr etilmagan bo'lsa-da, ularning ma'nosi unda ishora qilingan va undan tushunilgan.

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.