Lafz “As-Salaah” ning arablar nazdidagi ma’nosi (ya’ni lug‘aviy ma’nosi) — Du’o (duo, iltijo) dir. Uning shar’iy ma’nosi esa — Rasululloh ﷺ bayon qilgan, Takbiratul-ihrom bilan boshlanib, As-Salom bilan tugaydigan maxsus amallardir. Shunday ekan, ushbu Oyatda bu ikki ma’nodan qaysi biri nazarda tutilgan?
The meaning of the Lafzh ‘As-Salaah’ according to the provision of the Arabs (i.e. meaning its linguistic meaning) is Ad-Du’aa (supplication). Its meaning however in accordance to the Shar’a provision (i.e. its Shar’a meaning) is the specific actions that the Messenger of Allah (saw) explained and which begin with the Takbeerah of Al-Ihraam and ends with As-Salaam. And so which of the two meanings is intended within this Aayah?
Ulamolar Usul ilmida bu borada bir qoida keltirganlar: Haqiqatul-lug'aviyatush-shar'iyya Haqiqatul-lug'aviyatil-vad'iyyadan ustundir (ya'ni shar'iy lug'aviy ma'no, dastlab tilni vaz' qilgan arablar belgilagan lug'aviy ma'nodan ustundir). Shunga ko'ra, "Namozni o'rnating" degan matndagi maqsad as-salotning shar'iy ma'nosidir. Biz kitobning ikkinchi qismida arab tilini o'rganish mavzusini muhokama qilganimizda haqiqatning turlari haqida gapirgan edik, batafsil ma'lumot uchun o'sha yerga qayting. Matn ichida bitta lafzning dalolatlari (ma'nolari, ishoralari) o'rtasidagi ziddiyatda bir dalolatni boshqasidan ustun qo'yish zarur bo'ladi.
The scholars of Usool have provided a Qaa’idah (principle) for this: It is that the Haqeeqah Al-Lughawiyah Ash-Shar’iyah outweighs the Haqeeqah Al-Lughawiyah Al-Wad’iyah (the linguistic Shar’iy meaning outweighs the linguistic provided meaning by those Arabs who set and put down the language originally). Consequently, the intended meaning of ‘Establish the Salaah’ is the Shar’iy meaning of As-Salaah. We have previously discussed the categories of the Haqeeqah when discussing the subject area of Arabic studies in the second part of the book, so please refer back to that for further detail. The conflict between the Dalaalaat (implications/indications/meanings) of the single Lafzh (wording) within the text requires outweighing one Dalaalah over another.
Lafzning ifodalashi mumkin bo'lgan dalolatlar quyidagilardir:
The Dalaalaat that a single Lafzh can potentially hold are the following:
1 – Al-Ishtiraak: Bu shunday holatki, lafz bitta bo'lib, ma'nolari esa ko'p yoki bir nechta bo'ladi. Masalan, "al-Qur'u" lafzi ham "at-Tuhr" (hayz qonidan poklanish), ham "al-Haid" (hayz) ma'nosini anglatadi.
1 – Al-Ishtiraak: This is when the Lafzh is one and the meanings are multiple or numerous (more than one) like the Lafzh ‘Al-Qur’u’ which can mean both At-Tuhr (purity from menstruation) and Al-Haid (menstruation).
2 – An-Naql (ko‘chirish): Bu lafzning lug‘aviy ma’nosidan ‘Urfiy (odat bo‘yicha) yoki Shar’iy ma’noga ko‘chishidir.
2 – An-Naql (transference): This is when the Lafzh transfers from its linguistic meaning to its ‘Urfiy (customary) or Shar’iy meaning.
3 – Al-Majaz (metafora): Bu shunday holatki, lafz o‘ziga berilgan haqiqiy (aniq) ma’nodan boshqa ma’noni ifodalaydi. Bunga sabab haqiqiy ma’noning maqsad qilinishini to‘sadigan mone’ qarina (dalil)dir.
3 – Al-Majaaz (metaphorical): This is when the Lafzh indicates a meaning other than the Haqeeqiy (literal) meaning that has been provided for it. That is due to a preventative Qareenah that prevents the literal meaning being intended.
4 – Al-Idmaar: Bu shunday holatki, matnda mavjud bo'lgan lafzdan oldin, matn bayon qilmoqchi bo'lgan ma'noni to'ldirish uchun yashirin bir lafz bo'ladi. Masalan, Allohning (SWT) Qavli:
4 – Al-Idmaar: This is where a Lafzh is concealed before the Lafzh that is present in the text in order to complete the meaning that the text came to express. This is like in the Qawl of Allah (swt):