Zohir — bu shunday lafzdirki, uning lug'aviy ma'nosi faqat shakli o'qilganda yoki eshitilganda darhol xayalga keladi, uni tushunish uchun tashqi dalilga murojaat qilish shart emas. Shu bilan birga, bu ma'no matnning shar'iy hukm jihatidan asl ko'zda tutilgan ma'nosini ifodalamaydi.

The Zhaahir is the Lafzh (wording) which its linguistic meaning comes to the mind by just reading its form or hearing it, without the need to rely upon an external Daleel (evidence) to understand it. This is whilst this meaning does not represent the original intended meaning in respect to the legislation of the text.

Misol:

Example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Oyatning lafzlarining zohiriyligidan xayolga shu keladiki, savdo halol, ribo (foizxo'rlik) esa haromdir. Bu zohiriy ma'nodir, chunki bu ma'noni "ahalla" va "harrama" so'zlaridan tushunish uchun tashqi qarina (bog'lovchi ishora) kerak bo'lmasdan, darhol xayolga keladi.

It comes to the mind from the Zhaahir (apparentness) of the Alfaazh (wordings) of the Aayah that the trade is Halaal and that the Ribaa (usury/interest) is Haraam. This is the Zhaahir (apparent) meaning because its understanding from the two words ‘Ahalla’ and ‘Harrama’ comes to the mind without the need for an external Qareenah (connotation or linking indication).

Bu ma’no, biroq, Karim Oyatning siyoqidan dastlab ko‘zda tutilgan emas. Chunki unda dastlab ko‘zda tutilgan narsa — savdo bilan ribo o‘rtasida shar’iy hukm jihatidan o‘xshashlik borligini inkor etishdir, chunki oyat: “Albatta, savdo ham ribo kabidir”, deyganlarga javob tarzida kelgan.

This meaning, however, is not intended originally from the context (Siyaaq) of the Noble Aayah. That is because that which is originally intended from it is the negation of the resemblance between the trade and the Ribaa in the Hukm Ash-Shar’iy as the Aayah came in response to those who said: ‘Verily, the trade is like the Ribaa’.

Iltimos, tarjima qilish uchun matnni yuboring. Men ingliz tilidagi islomiy matnlarni o‘zbek tiliga tarjima qilaman, lekin "Another example:" jumlasi tarjima qilinadigan matn sifatida qabul qilinmadi, chunki u to‘liq matn emas, balki sarlavha yoki yorliq shaklida. Asl matnning davomini yuboring.

Another example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Ayatning zohiri matni bir nechta xotinga uylanishning joizligini bildiradi. Ammo ayatning asl maqsadi bu ma'no emas; uning siyoqidan (kontekstidan) asl maqsad shuki, adolatsizlik yuz berishidan xavfsiz bo'lingan holda, to'rt tagacha bo'lgan bir nechta nikohni birlashtirish joizdir.

The Zhaahir (what is apparent) of the text of the Aayah guides to the permissibility of marrying more than one wife. This meaning is not intended in origin from the context of the Aayah but rather what is originally intended from its Siyaaq (context) is the permissibility to combine a number of marriages to the limit of four where they are secured from injustice occuring amongst them.

Zohir hukmining sifatlari (xususiyatlari):

The Siffaat (attributes/characteristics) of the Hukm of the Zhaahir:

1 – U ta'vilga (talqinga) ochiqdir, shunday qilib lafz o'zining zohir ma'nosidan burilib, undan boshqa bir ma'no nazarda tutiladi. Bu burilish turli yo'llar bilan sodir bo'lishi mumkin:

1 – It is open to Ta’weel (interpretation) so that the Lafzh is diverted from its Zhaahir meaning and another meaning is intended from it. This diversion can happen in different ways:

A – Bu, umumiy bo'lgan holatda (hukmning) aniqlashtirilishi demakdir. Shunday ekan, quyidagi oyatga nisbatan:

A – That it is specified in the case where it had been general. So in respect to the Aayah:

Bu ʼomumiy (umumiy) hukm har bir savdo turiga taalluqlidir, lekin hadislar bilan ma’lum qilinganki, badaviyning shahar aholisiga sotishi, malaqiy (ya’ni, mahsulotni bozorga yetib kelmasdan oldin kutib olib sotish) savdosi va al-hisoh (tosh otish orqali amalga oshiriladigan savdo) qat’iy ravishda man etilgan.

It is ‘Aamm (general) applying to every trade whilst it has been specified by Ahaadeeth that have forbidden the trade of the Bedouin to the resident (in town) and the trade of Malaaqeeh and the trade of Al-Hisaah (by the process of throwing stones).

B – Mutlaqni (cheklanmagan) cheklash: bu, Alloh Taolonining Zihor (xotiniga "sen menga onamning orqasi kabisan" deyish) uchun kafforat haqidagi so‘zida kelgan narsaga o‘xshaydi.

B – That it restricts that which is Mutlaq (unrestricted). This is like that which has come in the Qawl of Allah Ta’Aalaa as the Kaffaarah (expiation) for Azh-Zhihaar (saying to the wife that you are like my mother’s back):

"Lafz" (so'z) "ikki oy" Mutlaq (cheklanmagan) bo'lib, bu Mutlaq "ketma-ket" lafzi bilan cheklangan, shuning uchun talab qilinadigan narsa ikki oy emas, balki ikki oy ketma-ket ro'za tutishdir. C – Bu, Allohning (SWT) quyidagi qavliga nisbatan topilganidek, Haqiqat (aniq ma'no) emas, balki Majoz (ko'chma ma'no) asosida tushunilishi mumkin:

The Lafzh (wording) ‘two months’ is Mutlaq (unrestricted) and this Mutlaq has been restricted by the Lafzh ‘consecutive’ so that what is required is to fast two consecutive months and not just two months. C – And it can be understood in accordance to the Majaaz (metaphorical meaning) and not the Haqeeqah (literal) like is found in relation to the Qawl of Allah (swt):

Imom Abu Hanifa (rh) bu so'zni majoz (ko'chma ma'no) asosida tushungan va shuning uchun "Laamastum" so'zini jinsiy aloqada bo'lish ma'nosida tushungan hamda shu asosda qo'l bilan tegish vuzuni buzmaydi, degan xulosaga kelgan.

Al-Imaam Abu Haneefah (rh) understood this in accordance to the Majaaz (metaphorical meaning) and so he understood ‘Laamastum’ to mean that you have had intercourse and from that he deduced that the touching by the hand does not invalidate the Wudoo’.

2 – Agar uning zohiriy (ochiq) ma'nosini o'zgartirishga olib boradigan dalil isbotlanmagan bo'lsa, uning zohiriy ma'nosi bilan ish ko'rish vojibdir. Chunki asl holat shuki, dalil bo'lmagan hollarda lafzni o'zining zohiriy ma'nosidan ko'chirmaslik kerak. Bunga misol Allohning Ta'olo quyidagi qavli:

2 – It is obligatory to work with its Zhaahir (apparent) meaning as long as a Daleel has not been established which dictates that the Zhaahir (meaning) is moved away from. That is because the original position is to not move the Lafzh (worded expression) away from its Zhaahir (meaning) unless there is a Daleel that dictates that. An example of that is the Qawl of Allah Ta’Aalaa:

Bu ʼomm (umumiy ifoda) Shoriʼ (Qonun chiqaruvchi) harom qilgan savdo turlari bilan tahsis qilingan, masalan, xamr bilan savdo qilishning taqiqlanishi yoki tosh otish orqali (al-hisoh) amalga oshiriladigan savdo va Shoriʼ taqiqlagan boshqa savdo turlari. Ular oyatning zohiridan olingan halol savdoning umumiyligi (ʼumum) ostiga kirmaydi.

This ‘Aamm (general address) has been specified by the types of trading that the Shaari’ (Legislator) has made Haraam like the prohibition of trading with Al-Khamr or by the process of throwing stones (Al-Hisaah) amongst other trading that the Shaari’ has forbidden. These do not fall under the ‘Umoom (generality) of the Halaal trading that has been taken from the Zhaahir (apparent) of the Aayah.

3 – Zohir (ochiq ma'no) Payg'ambar ﷺ davrida naskh (bekor qilish)ni qabul qilishga ochiq bo'lishi, chunki Payg'ambar ﷺ dan keyin naskh yo'q.

3 – That the Zhaahir is open to accepting An-Naskh (abrogation) at the time of the Messenger of Allah (saw) because there is no Naskh (abrogation) after the Messenger (saw).