3 – Dalolat ul-iltizom (zaruriy ma'noning hamrohlik orqali ko'rsatilishi):
3 – Dalaalat ul-Iltizaam (indication of an accompanying necessary meaning:
Dalaalaat ul-alfaazh (Lafzlarning dalolatlari)
Dalaalaat Ul-alfaazh (the Indications Of The Alfaazh)
Alfaaz (so'zlar) ularning dalolatlari (ma'nolarga ishora qilish usullari) jihatidan uch turga bo'linadi:
The Alfaazh (wordings) in respect to their Dalaalaat (the indications they indicate to) in terms of meanings are divided into three categories:
1 – Dalolat ul-mutobaqa (moslik/mos kelish ko‘rsatkichi):
1 – Dalaalat ul-Mutaabaqah (indication of conformity/correspondence):
Bu lafzning to'liq nomlanган ma'noga (yoki nomlangan narsaga) dalolati bo'lib, masalan, "insaan" lafzining mashhur nutqli jonzotga (o'z ma'nosiga) dalolati kabidir. Lafz ma'noga hech qanday qo'shimchasiz va kamaytirishsiz muvofiq keldi. Bu mufrad (yakka) lafz haqida. Murakkab (jumla) esa, ya'ni gap haqida, uning misoli Alloh Taolonining quyidagi qavli:
It is the Dalaalah (indication) of the Lafzh (wording) upon its complete naming (or the named matter) like the Dalaalah of the Lafzh: ‘Insaan’ applied upon the well-known speaking animal/creature (of its naming). The Lafzh (wording) came in conformity to its meaning without any addition or deduction. This is in respect to the Mufrad (singular) Lafzh. As for the sentence, meaning the Murakkab (construct), an example is the Qawl of Allah Ta’Aalaa:
"Ularni sakson qamchi bilan urинг" — no, correcting: the Qur'an verse An-Nur 24:4 in Uzbek: Ularni sakson qamchi bilan urинг. Let me give the proper translation: Ularni sakson darra bilan urинг.
Lash them with eighty lashes (An-Noor 4).
Lafzlarning (so'zlarning) mantuq (aniq ifodalangan ma'no) orqali ko'rsatadigan ma'nosi ta'vilga ochiq emas va ijtihodni talab qilmaydigan ma'noga yo'naltiradi. Shunga ko'ra, agar lafz ma'noga hech qo'shimchasiz va kamaytirishsiz to'liq mos kelsa, bu dalolatul-mutobaqa hisoblanadi. Dalolatul-mutobaqa esa dalolatul-mantuq (lafz ifodalagan dalolat) turkumiga kiradi. Demak, ma'no aniq ifodalangan lafzlardan olinadi va ulardan tashqariga chiqilmaydi.
The wordings (Alfaazh) in their Mantooq (expressed explicit meaning) guide to a meaning that is not open to Ta’weel (interpretation) and does not require Ijtihaad. Consequently, if the Lafzh corresponds and conforms to the meaning completely without addition or deduction then it is the Dalaalah Al-Mutaabaqah. The Dalaalah Al-Mutaabaqah is from the category of the Dalaalah Al-Mantooq (what is indicated by the expressed wording). The meaning is therefore taken from the expressed Alfaazh (wordings) and not beyond that.
2 – Dalolat ut-tadammun (tadammun ma'nosidagi dalolat):
2 – Dalaalat ut-Tadammun (the indication of inclusion):
Bu lafzning ma'lum narsaning bir qismiga ko'rsatishi bo'lgan dalolatdir. Bu xuddi "Himor" (eshak) lafzining hayvonga nisbatan ko'rsatgan dalolati kabidir. Chunki lafz ma'lum narsaga kiruvchi bir qismga yo'naltiradi, ya'ni eshakni, insonni, otni, sherni va hokazolarni o'z ichiga olgan hayvonga. Dalolatu-t-tadammun ham dalolatning manto'q turiga kiradi, manto'q esa lafz talaffuz qilingan (ya'ni aytilgan) o'rnida lafzdan tushuniladigan narsadir.
It is the Dalaalah of the Lafzh indicating a part of the named matter. That is like the Dalaalah (indication) of the Lafzh ‘Himaar’ (donkey) in respect to the animal. That is because the Lafzh (wording) guides to a part of what falls under the named thing and that is the animal that includes the donkey, the human, the horse, the lion and so on… The Dalaalat ut-Tadammun is also of the Mantooq category of Dalaalah and the Mantooq is that which is understood from the Lafzh in the place of its pronunciation or expression (i.e. when it is said).
3 – Dalolat ul-iltizom (zaruriy ma'noning hamrohlik orqali ko'rsatilishi):
3 – Dalaalat ul-Iltizaam (indication of an accompanying necessary meaning:
Bu lafzning zaruriy ergashgan ma'nosiga ko'ra dalolati bo'lib, xuddi sherning jasoratga yoki Shutur-murg'ning (tuyaqushning) qo'rqoqlikka dalolat qilishi kabidir. Shoir bir kishini ta'riflashda shunday degan:
It is the Dalaalah of the Lafzh upon its necessary accompanying meaning like the Dalaalah (indication) of a lion indicating bravery or the ostrich indicating cowardice. The poet said in his description of a person:
"Asad ‘Alayya Wa Fi-l-Huroob Na’aamah" (Menga qarshi sher, urushlarda esa tuya qushi)
‘Asad ‘Alayya Wa Fi-l-Huroob Na’aamah’ (A lion against me whilst in the wars an ostrich)
Bu yerda "Asad" (sher) va "Na'aamah" (devqush) so'zlari bilan yer yuzida yashaydigan hayvonlarning ikki turi nazarda tutilmagan. Balki ularning nazarda tutilgan ma'nosi "jasorat" va "qo'rqoqlik"dir. Bu ma'nolar "Asad" (sher) yoki "Na'aamah" (devqush) so'zlarining lafziy ifodasidan emas, balki bu so'zlarning ma'nolaridan olingan.
It is not intended here by the Lafzh ‘Asad’ (lion) and the Lafzh ‘Na’aamah’ (Ostrich) what they have indicated to as being two kinds from amongst the kinds of animals that live upon the earth. Rather, the intended meaning of them is ‘courage’ and ‘cowardice’. These meanings are not taken from the Lafzh (worded expression) of ‘Asad’ (lion) or ‘Na’aamah’ (Ostrich) but rather they have been taken from the meanings of these wordings.
"Dalaalat ul-Iltizaam" shu tariqa ma'noni ifodalaydi: u lafzning ma'nosi bilan zaruriy ravishda birga keladigan, aqlda mavjud bo'lgan ma'noni bildiradi.
The Dalaalat ul-Iltizaam therefore represents the meaning that is in the mind that necessarily accompanies the meaning of the Lafzh.
Dalaalat ul-Iltizaam, Dalaalat ul-Ishaarah, Dalaalat un-Nass, Mafhoom Al-Muwaafaqah, Mafhoom Al-Mukhaalafah va Dalaalat ul-Iqtidaa’
From the Dalaalat ul-Iltizaam the Dalaalat ul-Ishaarah, Dalaalat un-Nass, Mafhoom Al-Muwaafaqah, Mafhoom Al-Mukhaalafah and Dalaalat ul-Iqtidaa’.
Bu dalolatlarni (ko'rsatmalarni) shar'iy matnlardan tushunish mujtahid uchun hayot uchun suv qanchalik zarur bo'lsa, shunchalik zarurdir. Chunki matnlardan, shu jumladan bu dalolatlardan ham, ahkomlarni (hukmlarni) chiqarish aniq va to'g'ri o'rganishni, puxta tekshirishni va chuqur bilishni talab qiladi.
Understanding these Dalaalaat (indications) from the Shar’iyah texts is essential to the Mujtahid like water is essential to life. That is because the deduction of the Ahkaam (rulings) from the texts, including these Dalaalaat (indications), requires a precise and accurate study, thorough examination and depth.
Masalan, Allohning Elchisi ﷺ ning bu so'zlariga ko'ra:
For example, in respect to the statement of the Messenger of Allah (saw):
Erkin o'tlayotgan qo'ylarda (ularga nisbatan) zakot (majburiy sadaqa) vojib bo'ladi.
In (respect to) the free-grazing sheep there is Zakaah (due)
Uning mantuqi (ifodalangan ma'nosi) chorvalar — erkin otlab yuradigan qo'ylar uchun zakot majburiyligiga ishora qiladi va shunga yo'naltiradi. Bu hukm hadisning mantuqidan anglashiladi va uni mujtahid ham, mujtahid bo'lmagan kishi ham tushuna oladi. Esa mafhumi muxolafa (qarama-qarshi ma'no) — ya'ni ozuqa berib boqiladigan qo'ylarga zakot majbur emasligi — faqat dalolat ul-iltizom (zarurat yuzasidan anglashiladigan ma'no)ni tushunadigan mujtahid tomonidan anglanishi mumkin.
Its Mantooq (expressed meaning) indicates and guides to the obligation of Az-Zakaah upon the sheep that live upon the pastures (naturally/free grazing). That Hukm (ruling) is understood from the Mantooq of the Hadeeth and can be understood by the Mujtahid and the non-Mujtahid. As for the Mafhoom Al-Mukhaalafah (opposing meaning) which is the non-obligation of the Zakaah upon the sheep that are foddered, then only the Mujtahid who comprehends the Dalaalat ul-Iltizaam (necessarily understood meaning) can understand that.