Mushtarak (umumiy) lafz — bu bir necha holatga nisbatan ikki yoki undan ortiq ma’noga qo‘yilgan lafzdir. Ma’nolardan har biri aniq bir holat yoki haqiqat uchun qo‘yilgan bo‘ladi, ya’ni lafz avval bir ma’noga qo‘yilgan, so‘ngra boshqa bir ma’noga ishlatilib va qo‘yilgan, shu tartibda davom etadi.

The Mushtarak (common) Lafzh is that Lafzh that has been provided for two or more meanings in respect to a number of situations. Each meaning from amongst the meanings has been provided for a particular situation or reality in the case where the Lafzh was provided for a meaning and was then used and provided again for another meaning and so on.

Misollar:

Examples:

"Al-qur'" lafzi (ikki ma'noda qo'llanilgan): tuhurlik davri va hayz davri.

- The Lafzh ‘Al-Qur’u' (has been provided for two meanings: The period of purity and the period of menses.

"Al-'Ayn" lafzi ko'ruvchi ko'z, suv buloqi va josus (boshqa ma'nolari qatorida) ma'nolari uchun berilgan.

- The Lafzh ‘Al-‘Ain’ has been provided for the meaning of the eye that sees, the spring of water and for the spy (amongst other meanings).

"Ar-Rooh" so'zi hayotning sirini, Allohga bo'lgan bog'liqlikni anglashni va Jibril (alayhissalom) ma'nosini bildirgan holda keltirilgan.

- The Lafzh ‘Ar-Rooh’ has been provided with the meaning of the secret of life, the realisation of the connection with Allah and with the meaning of Jibreel (as).

Bu shuni ko'rsatadiki, "mushtarak" arab tilidagi haqiqatdir. Biroq mushtarakning mavjudligi "asl" (asosiy holat) ga zid keladi, chunki "asl" shuki, har bir ma'noga o'ziga xos bir lafz belgilangan bo'lsin, ya'ni asosda bunday ishtirak (bir xil lafzlarning turli ma'nolarga ega bo'lishi) bo'lmasligi kerak.

This indicates that the ‘Mushtarak’ represents a reality within the Arabic language. However, the existence of the Mushtarak is opposed to the ‘Asl’ (original position) as the ‘Asl’ (origin) is for every meaning to have a specific Lafzh allocated to it i.e. the origin is for there not to be such an Ishtiraak (common wordings with different meanings).

1 – Arab qabilalari o'rtasidagi farqlar lafzlarning ma'nolarga nisbatan qo'llanilishida. Ya'ni, bir qabila ma'lum bir ma'noga muayyan lafzni ishlatgan holda, boshqa qabila o'sha lafzni boshqa ma'noda ishlatgan bo'lishi mumkin va hokazo.

1 – The differences in Arab tribes in respect to the provision of the Alfaazh to their meanings. So a certain tribe would provide a particular Lafzh for a meaning whilst another would use the same Lafzh for a different meaning, and so on.

2 – Lafz ma'no uchun qo'yilgan, so'ngra majoz (metaforik qo'llash) asosida boshqa ma'noda ishlatilgan va keyinchalik bu majoziy qo'llash mashhur bo'lib, keng tarqalgan. Vaqt o'tishi bilan esa u bizga ikki ma'no uchun qo'yilgan holda yetib kelgan: haqiqiy (aniq, lug'aviy) va majoziy (metaforik) ma'no.

2 – The Lafzh has been provided for a meaning and then is used in other that meaning in accordance to Majaaz (metaphorical usage) and thereafter the metaphorical (Majaaziy) usage became well-known or widely employed. Then after the passing of time it is transmitted to us in regards to it being provided for two meanings; the Haqeeqiy (literal) and the Majaaziy (metaphorical).

3 – Lafzning tilda bir ma'noga qo'yilgan va belgilangani, so'ngra u "istilоh" (atamaviy kelishuv) doirasida boshqa bir ma'noga ko'chirilgani. Masalan, "as-Salaah" lafzi tilda "du'o" ma'nosida qo'yilgan, so'ngra bu lafz Shar'ning istilohida ruku', sajda va boshqalarni o'z ichiga olgan mashhur ibodat ma'nosida qo'llanilgan.

3 – That the Lafzh was provided and set for a meaning within the language and then it was provided within the ‘Istilaah’ (terminological convention) with another meaning. This is like the Lafzh ‘As-Salaah’ which was provided in the language with the meaning of the ‘Du’aa’’ (supplication) and then this Lafzh was provided in the Istilaah (terminological convention) of the Shar’a with the meaning of the well-known ‘Ibaadah (act of worship) manifested in the Rukoo’, the Sujood and so on…

1 – Agar lafz ishtirok (bir nechta ma'noga ega bo'lish) yoki infirod (bitta ma'noga ega bo'lish) ehtimoli o'rtasida aylanib tursa, u holda eng ehtimolli zann bo'yicha infirod bo'ladi, chunki ishtirok asl holatga zid keladi. 2 – Mushtarakni uning ma'nolaridan bir nechtasini birgalikda qo'llash joizdir, buning dalili shuki, bu Qur'oni Karimda sodir bo'lgan. Alloh (subhanahu va taolo) aytadi:

1 – If the Lafzh revolves between the possibility of Al-Ishtiraak (i.e. having more than one meaning) or Al-Infiraad (having one meaning alone) then the Ghaalib ‘Ala Azh-Zhann (most probable) is Al-Infiraad and that is because Al-Ishtiraak is contrary to the Asl (original position). 2 – It is permissible to use the Mushtarak in more than one meaning from its meanings together and the evidence for that is that this has happened in the Qur’aan Al-Kareem. Allah (swt) said:

Allohdan kelgan salot — bu magfirat (mag'firat), farishtalardan kelgan salot esa istig'fordir (al-Istig'faar).

The Salaah from Allah is Maghfirah (forgiveness) whilst from the angels it is the seeking of forgiveness (Al-Istighfaar).

Va Alloh (SWT) aytdi:

And Allah (swt) said:

Jonsiz narsalar va jonzotlarning sajdasi Alloh taolo ularning zimmasiga yuklagan va ularga majburiy qilib qo‘ygan tizimga bo‘ysunishdir, odamlarning sajdasi esa peshonani yerga qo‘yishda namoyon bo‘ladi. Shunday qilib, Alloh taolo “sajda” lafzidan ikki ma’noni nazarda tutgani sobit bo‘ladi.

The Sujood (prostration) of the solid inanimate things and the creatures is there submission to the system that Allah Ta’Aalaa has imposed and obliged upon them whilst the Sujood (prostration) of the people is manifested in the placing of the forehead upon the ground. And so it is established that Allah Ta’Aalaa intended the two meanings from the Lafzh ‘Sujood’ (prostration).

3 – Konkretlashtirish uchun mushtarakni uning ma'nolaridan biriga tayinlash uchun shu ma'noni belgilaydigan qarina talab qilinadi. Agar qarina topilmasa, xuddi yuqorida zikr qilingan ikki oyatdagi holat kabi, uni barcha ma'nolariga ko'ra tushunish vojib bo'ladi.

3 – Specifying the Mushtarak to one of its meanings requires a Qareenah that specifies that meaning and if no Qarenah is found, like the case in the two previously mentioned Aayah, then it is obligatory to understand it according to all of its meanings.

Alloh (SWT) shunday degan:

Allah (swt) said:

Ruh (ruh) bu yerda Jibril (as) demakdir, qareena esa uning Vahiy bilan Payg'ambar ﷺ ga nozil bo'lishi, u odamlarga ogohlantiruvchi bo'lishi uchundir.

The Rooh (spirit) here is Jibreel (as) and the Qareenah is his descending with the Wahi upon the Messenger for him to be a Warner to the people.

Va Alloh Taolo aytdi:

And Allah Ta’Aalaa said:

Bu oyatdagi "Ruh" hayotning siridir, buni oyatning tuzilishi va mazmuni hamda Odam (a.s.) yaratilishi bilan bog'liq kontekstdan anglash mumkin.

The Rooh in this Aayah is the secret of life and the Qareenah for that is understood from the framing and context of the Aayah in respect to the creation of Aadam (as).

4 – Agar Kitob yoki Sunnatning shar’iy nassi ichida mushtarak lafz zikr qilingan bo‘lsa, u tekshiriladi: agar qarina topilib, uni ma’nolaridan biriga yo‘naltirsa, o‘sha ma’no olinadi. Agar u lug‘atda ikki yoki undan ortiq ma’noga mushtarak bo‘lsa-yu, ulardan birini ustun qiladigan qarina bo‘lmasa, unda 2-bandda zikr qilinganidek, barcha ma’nolar murod qilinadi.

4 – If a Mushtarak Lafzh has been mentioned within a Shar’iy Nass (text) of the Kitaab or the Sunnah it is examined: If a Qareenah is found to carry it over to one of its meanings then that meaning is taken. If, however it is Mushtarak between two meanings or more linguistically and there is no Qareenah to outweigh one of the meanings then all of them are carried over as was mentioned in point 2 above.

Agar lug'aviy ma'no bilan shar'iy istilohiy ma'no o'rtasida mushtarak bo'lsa va qarina bo'lmasa, u holda u shar'iy istilohiy ma'noga muvofiq ravishda olinishi va tushunilishi kerak. Buning misoli Allohning (SWT) quyidagi qavlida uchraydi:

And if it was Mushtarak between a linguistic meaning and a Shar’iy Istilaahi meaning in the absence of a Qareenah then it must be carried and understood in accordance to the Istilaahi Shar’iy meaning. An example of that is found within the Qawl of Allah (swt):

Shuning uchun ham, Salot lug'atda du'o (duo, iltijo) ma'nosini anglatadi, uning istilohiy shar'iy ma'nosi esa Rasululloh ﷺ bizga bayon qilib bergan o'sha mashhur salotdir. Xuddi shuningdek, zakot ham arablar tilidagi ma'nosiga ko'ra o'sish (an-namo') demakdir, uning shar'iy istilohiy ma'nosi esa boy musulmonlarning mol-mulkidan olinib, Shariat belgilagan va bayon qilgan shartlarga muvofiq ularning kambag'allariga beriladigan moldir.

That is because the Salaah linguistically is the Du’aa (supplication) whilst the Salaah in its Istililaahi Shar’iy meaning is the well-known Salaah that the Messenger of Allah (saw) explained to us. The same applies in respect to the Zakaah because its meaning as provided by the Arabs means growth (An-Namaa’) whilst its Shar’iy Istilaahi meaning is the money (or property) that is taken from the wealth of the wealthy Muslims and given to their poor in accordance to the Shuroot (conditions) that the Shar’a has stipulated and explained.

Oldingi oyatda "as-salot" va "az-zakot" iboralaridan qaysi ma'no, ya'ni lug'aviy yoki shar'iy ma'no nazarda tutilayotganini bildiruvchi qarina zikr qilinmagan. Bunday holatda va shunga o'xshash hollarda lafz uchun shar'iy ma'no olinadi, chunki Shoriy' (Qonun chiqaruvchi) xitobini lafz uchun U Zot belgilagan ma'no bilan qiladi, asl tilda berilgan ma'no bo'yicha emas.

In the previous Aayah no Qareenah is mentioned to indicate what is intended from the expressions ‘As-Salaah’ and Az-Zakaah’ in terms of them referring to the linguistic or the Shar’iy meaning. In this situation and those similar to them the Shar’iy meaning for the Lafzh (wording) is taken because the Shaari’ (Legislator) addresses with the meaning that He has provided for the Lafzh (wording) and not in accordance to the meaning that was provided within the language in origin.

Agar bunday bo‘lmaganida, lug‘aviy ma’noni shar’iy ma’noga ko‘chirish befoyda va maqsadsiz bo‘lardi, Alloh esa bundan poklangandir.

If this had not been the case, then transferring or moving the linguistic meaning to the Shar’iy meaning would be without purpose or point and Allah is glorified above that.