Dalaalat At-tanbeeh Wa-l-iemaa’ (Ishorat va ishora berish orqali ko‘rsatish, ya’ni unga ogohlantirish yoki yo‘l-yo‘riq, ishora berish orqali dalolat)
Dalaalat At-tanbeeh Wa-l-iemaa’ (the Indication Through Alerting To It Or Providing A Clue Or Indication To It)
Uning ta'rifi:
Its definition:
Dalolat ul-Iymo’ va At-Tanbeh — bu lafzning tiliy qoidalariga muvofiq Shориъ (Qonun chiqaruvchi) nazarda tutgan maqsadni ‘illat (sabab) ko‘rsatadigan matndan anglashdir. Bu shunday hol: Shar’ hukmni biror vasf (sifat) bilan bog‘lab, harf “فاء” (fa) orqali keltirgan matnni bayon qilganda yuzaga keladi. Bu bog‘lanish yoki tartib vasfning hukmning ‘illati ekanligiga tanbeh (ogohlantirish) yoki iymo’ (ishora) beradi. Aks holda, bu bog‘lanish (iqtiran) yoki tartibning (tartib) hech qanday qiymati yoki foydasi bo‘lmas edi.
Dalaalat ul-Iemaa’ and At-Tanbeeh refers to what must be the intended meaning of the Shaari’ (Legislator) from the Lafzh (wording) in accordance to the provision of the language and it occurs in that which guides to an ‘Illiyah (reasoning). This is when the Shar’a brings a text where the Hukm is arranged upon a description (Wasf) by the letter ‘Faa’a (الفاء(. This arrangement or linkage provides a Tanbeeh (alert) or Iemaa’ (indication/clue) for that Wasf being representative of the ‘Illah of the Hukm. Otherwise, there would have been no value or benefit for this linkage (Iqtiraan) or arrangement/ordering (Tarteeb).
Misol:
Example:
Alloh (SWT) shunday degan:
Allah (swt) said:
O‘g‘ri erkak yoki ayol bo‘lsin, qo‘llarini kesing (Ma’ida 38).
[As for] the thief, the male and the female, amputate their hands (Al-Maa’idah 38).
Shoriy (qonun chiqaruvchi) o'g'rilik uchun qo'l kesish hukmini "fa" harfi orqali belgilagan. Bu ishorat (ko'rsatma) yo'li bilan bo'lib, aniq ifodalangan emas, ya'ni o'g'rilik ta'rifi (vasf) kesish hukmining illati ekanligi aniq aytilmagan. Shunga qaramay, bu qisqa illat (illatu qosiroh) hisoblanadi, chunki u o'z doirasidan tashqariga chiqmaydi va unga qiyos qilinmaydi. Aksincha, u faqat kesish hukmining sababini (sabab) ifodalaydi. Tilshunoslik jihatidan "fa" harfining asl vazifasi bog'lash (atf) bo'lib, tartibni (at-tartib) va ketidan kelishni (at-ta'qib) kechiktirishsiz (at-tarokhiy) ifodalashdir. Biroq matnning tuzilishi "fa" harfini illat yoki sababiylikni (sababiyya) bildiruvchi qilib qo'ygan, va bu illat va sababiylikni belgilash ishorat dalolati (dalolatul-iymo) va tanbeh orqali amalga oshadi.
The Shaari’ (legislator) has arranged or ordered the Hukm, which is the cutting of the hand, upon theft by the Harf (letter) ‘Faa’a’. That indicates by the way of Al’Iemaa’ (indication/clue) and not explicitly that the Wasf (description of ‘Saraqah’ (theft) is the ‘Illah for the Hukm of the cutting. However, it is (nevertheless) an ‘Illah Qaasirah (deficient reasoning) because it does not extend beyond it and analogy is not made upon it. Rather it only represents the Sabab (cause) for the cutting (i.e. for the Hukm). The Asl (original position) in respect to the ‘Faa’a’ linguistically is that it has been provided for Al-‘Atf (connection) to establish the ordering (At-Tarteeb) along with the consequence (At-Ta’qeeb) without abatement/procrastination (At-Tarakhiy). However, the composition of the text made the ‘Faa’a’ establish the ‘Illiyah (reasoning) or Sababiyah (causality) and its establishing of this reasoning or causality is the Dalaalat ul-Iemaa’ and At-Tanbeeh.
Shunga ko'ra, agar Dalaalat ul-Iqtidaa' (talab qilingan ishora) bo'yicha zarur ma'no 'Aql yoki Shar'dan kelib chiqsa, u holda Dalaalat ul-Iyma' va At-Tanbeeh bo'yicha zarur ma'no tilning qoidasi bilan belgilanadi.
Consequently, if the necessary meaning in respect to the Dalaalat ul-Iqtidaa’ (dictated indication) is dictated by the ‘Aql or the Shar’a, then the necessary meaning in respect to the Dalaalat ul-Iemaa’ and At-Tanbeeh is dictated by the provision of the language.
Men boshqa misol keltiraman:
Another example:
Alloh elchisi ﷺ shunday dedilar:
The Messenger of Allah (saw) said:
Odam ikki kishi o'rtasida g'azablangan holda hukm chiqarmasligi kerak.
A man does not pass a judgment between two men whilst he is angry
«Ғазаблангани» вожи ҳукмни тақиқлаш учун мувофиқ васф (мос сифат) ҳисобланади, яъни у ҳукм чиқаришга таъсир қилади ёки унга таъсир кўрсатади. Агар у мувофиқ васф бўлса, тилнинг қоидасига кўра, тил қоидасига мувофиқ унга зарурий маъно берилган бўлади. Бу васф у боғланган ҳукм, яъни ҳукм чиқаришни тақиқлаш ҳукмининг илла (сабаб) бўлиши керак. Ушбу жумланинг иллиятини (сабабини) тилда кўрсатган нарса «далолат ул-иймо» ва «ат-танбиҳ» деб аталади. Бунинг сабаби шуки, тилнинг қоидасига кўра, ушбу жумланинг мазмуни ҳукм чиқаришни тақиқлашнинг иллати «ғазаб» эканига ишора ва далолат қилади.
‘Whilst he is angry is a Wasf Munaasib (a suitable description) for forbidding the passing of judgment meaning that it has an impact or effect upon the judgment. As long as it is a Wasf Munaasib, according to the provision of the language, a necessary meaning has been made for it in accordance to the language. It is for it to be the ‘Illah for the Hukm that it is connected to i.e. the Hukm of the forbiddance of judging or passing judgment. That which has indicated the ‘Illiyah (reasoning) of this composition in the language is called the Dalaalat ul-Iemaa’ and At-Tanbeeh and that is because the provision of this composition, in accordance to the provision of the language, alerts to and indicates (or points) to the ‘Illah of the forbiddance of judging being ‘anger’.
Men boshqa misol keltiraman:
Another example:
Alloh elchisi ﷺ shunday dedilar:
The Messenger of Allah (saw) said:
Qotil merosxo'r bo'lmaydi (Abu Dovud, At-Termiziy va An-Nasoiy).
The killer does not inherit (Abu Dawud, At-Tirmidhi and An-Nasaa’iy).
Qotil — Hukm bilan bog‘liq munosib vasf (hukmni tushunish uchun mos ta’rif) bo‘lib, shu sababli u hukmning illatini (sababini) ko‘rsatadi va unga yo‘naltiradi. Bu til qoidasi (Wad‘u l-Lug‘ah) orqali anglashilgan, chunki u bildiradiki, ushbu munosib vasf (qotil) o‘ldirilgan kishidan meros oluvchilardan tashqarida, ya’ni ulardan chiqarilgan, chunki u uni o‘ldirgan.
‘The killer is a Wasf Munaasib (fitting description for understanding) linked to the Hukm and as such it indicates and guides to it being an ‘Illah (reasoning). That has been understood from the language provision (Wad’u l-Lughah) as it has informed that this Wasf Munaasib (the killer) is outside or excluded from those who inherit from the one who has been killed which is due to the reason of him killing him.
Shuning uchun ushbu matnning til jihati bo'yicha qoida shundan 'illat (sabab) tushunilishini talab qildi va bu Dalaalat ul-Iymo' va At-Tanbeeh hisoblanadi.
The language provision for this composition therefore dictated that an ‘Illiyah (reasoning) be understood from it and this represents the Dalaalat ul-Iemaa’ and At-Tanbeeh.
Dalaalat ul-Ijmo' va At-Tanbeeh Mafhum (anglashilgan ma'no) dalolatlaridan bo'lib, Mantuq (ifodalangan yoki aniq ma'no) dalolatlaridan emas.
The Dalaat ul-Iemaa’ and At-Tanbeeh are from the Dalaalaat of the Mafhoom (understood implicit meaning) and not from the Dalaalaat (indications/implications) of the Mantooq (expressed or explicit meaning).