Biz muhokama qilgan dalolatlar o'zlarining dalil va hujjat kuchi (Hujjiyah) bo'yicha, o'z kuchlariga (Quvvah) ko'ra farq qiladi va turlicha bo'ladi, quyidagicha:

The Dalaalaat that we have discussed differ and vary in respect to the strength of their evidence and proof (Hujjiyah) in accordance to their strength (Quwwah) as follows:

1 – Dalaalat ul-‘Ibaarah (ifodalangan ishora) ikki sifati tufayli eng kuchli hisoblanadi:

1 – Dalaalat ul-‘Ibaarah (expressed indication) is the strongest due to two qualities:

Birinchidan: Chunki u ta'minlaydigan ma'no nassning alfaz (so'zlar)laridan bevosita foydalaniladi yoki shu yerdan olinadi.

Firstly: Because the meaning that it establishes is benefited or taken from the Alfaazh (worded expressions) of the Nass (text) directly.

Ikkinchidan: Chunki bu ma'no shariat egasi (Shoriy) tomonidan asosan yoki tabe'an qasd qilingan maqsadni (al-maqsud) ifodalaydi.

Secondly: Because that meaning represents the Maqsood (what is intended) by the Shaari’ in origin or in following (Aslaalatan or Taba’an).

2 – Dalolat ul-ishora (ishora orqali dalolat): Bu dalolat orqali belgilanadigan ma'no Shari' (Qonun chiqaruvchi) tomonidan maqsad qilingan narsadan zaruriy ravishda olinadi, asl maqsad yoki ergashish tariqasida emas.

2 – Dalaalat ul-Ishaarah (indication by indication): The meaning established by it is taken from the Maqsood (what is intended) by the Shari’ (Legislator) necessarily and not in origin or in following.

3 – Dalolat un-nass: Bu mafhum al-muvofaqa (muvofiq tushuncha) bo‘lib, matnda sukut saqlangan, lekin Shorί’ning maqsadi (maqsud) bo‘lgan ma’noni anglatadi, chunki u matnda zikr etilgan ma’no bilan mosdir va ikkalasi ham hukm qaysi maqsad uchun joriy qilingan bo‘lsa, o‘sha qasd (niyat)ga ega.

3 – Dalaalat un-Nass: This is the Mafhoom Al-Muwaafaqah (congruent understanding) and this is the meaning that the text has been silent upon whilst it represents the Maqsood (what is intended) by the Shaari’ due to its agreement or conformity to the meaning that has been mentioned within the text as both share the Qasd (intent) that the Hukm was legislated for the sake or purpose of.

4 – Dalaolat ul-iqtidoa’: bu kalomning to‘g‘riligi (sihhat ul-kalom) Shar’ yoki ‘aql (aql-idrok) bo‘yicha talab qiladigan zaruriy ma’nodir.

4 – Dalaalat ul-Iqtidaa’: It is the necessary meaning that the Sihhat ul-Kalaam (correctness of the speech) dictates in accordance to the Shar’a or the ‘Aql (mind).

Misol:

Example:

Dalaalat ul-'Ibaarah va Dalaalat ul-Ishaarah o'rtasidagi ziddiyat.

A conflict between the Dalaalat ul-‘Ibaarah and the Dalaalat ul-Ishaarah.

Alloh (SWT) shunday degan:

Allah (swt) said:

Va Alloh Taolo aytdi:

And Allah Ta’Aalaa said:

Birinchi oyat ibora (ifodalangan matn) orqali tajovuzkor qotilga nisbatan qisos (qasos) majburiyati va unga o‘lim jazosi hukmini bildiradi.

The first Aayah indicates in the ‘Ibaarah (expressed wording) of the text to the obligation of Al-Qisaas (retribution) against the aggressing killer and the judgment of death upon him (as punishment).

Ikkinchi oyat "Dalaalat ul-Ishaarah" (ishora orqali dalolat) yo'li bilan shuni bildiradiki, dunyoda qasddan qotilga hech qanday jazo yo'q va unga qisos yo'q.

The second Aayah by way of the Dalaalat ul-Ishaarah (by indication) establishes that there is no recompense upon the intentional killer in the Dunyaa and that there is no Qisaas.

Demak, ‘Ibaarah bilan belgilangan hukm va Ishaarah bilan belgilangan hukm o‘rtasida ziddiyat yoki to‘qnashuv mavjud. Chunki birinchisi qisos – o‘lim hukmini majburiy qiladi, ikkinchisi esa uni inkor etadi. Bunday holda ‘Ibaarah bilan belgilangan hukm ustun turadi, chunki u Shaari’ning maqsadini (maqsud) ifodalaydi va lafz (so‘z)dan olingan. Ishaarah bilan belgilangan hukm esa Shaari’ning maqsadini ifodalamaydi, balki zaruriyat yoki talab (luzum) yo‘li bilan olinadi.

There is therefore a conflict or clash between what the ‘Ibaarah establishes and what is established by the Ishaarah. That is because the first obliges Al-Qisaas, which is the Hukm of death, whilst the second negates that. In this case the first which is established by the ‘Ibaarah is advanced or preponderant because it represents the Maqsood (what is intended) by the Shaari’ and is taken from the Lafzh (wording). As for the second is not representative of the Maqsood of the Shaari’ but is rather taken by way of necessity or requirement (Luzoom).