So'zlar va iboralar ma'noni o'zlarining ochiq tuzilishi orqali yoki ko'zda tutilgan ma'no orqali ifodalashi mumkin. Ochiq tuzilishdan anglashilgan ma'no *mantooq* deb ataladi, ko'zda tutilgan ma'nodan anglashilgan ma'no esa *mafhoom* deb ataladi.

Words and expressions may convey ideas either by their explicit constructions or by implication. Meaning derived from the explicit aspect of words or expressions are referred to as mantooq, while those derived from their implications are called mafhoom.

Mantuq (aniq) ma'nolar beshta turli yo'l bilan keltirib chiqarilishi mumkin, bu arab grammatik konstruksiyasining turiga bog'liq.

Mantooq (explicit) meanings may be derived in five different ways, depending on the type of Arabic grammatical construction used.

Bu mantuq ma'nosini chiqarish usuli shunday ifodaga nisbatan qo'llanadiki, u biror g'oyani aniq ko'rsatadi va boshqa talqinlarga o'rin qoldirmaydi; masalan, quyidagi oyat hajni tamattu' qilishni niyat qilgan, ammo qurbonlik so'yishga qodir bo'lmagan kishilarga buyruq beradi:

This method of deriving the mantooq meaning refers to any expression which clearly indicates an idea, leaving no room for other interpretations; for example, the following verse orders those who intend hajj tamattu‘, but are unable to slaughter an animal:

"Mukammal" sifati (to'liq) o'nning taxminan o'n degani ekanligiga, ya'ni majoziy ma'noda ishlatilganiga oid har qanday shubhani yo'qotadi.

The adjective (sifah) “complete” removes any doubt that ten meant approximately ten, according to figurative usage.

Bu atama berilgan iboraning eng ravshan va ehtimolli ma'nosini bildiradi, lekin boshqa, kamroq ehtimolli ma'noni ham ko'rsatishi mumkin. "Taahir"ga misol sifatida taqiqlangan go'shtlarni iste'mol qilishga oid oyatni keltirish mumkin:

This term refers to the most obvious and likely meaning of a given expression which could indicate another, though less likely, meaning. An example of the thaahir can be found in the verse referring to the consumption of forbidden meats:

"Baaghin" so'zi "johil" ma'nosini ham anglatishi mumkin, ammo bu holatda "ataylab itoatsizlik qiluvchi" ma'nosi aniqroq mos keladi. Bu turdagi ifodaga yana bir misol – hayz ko'rayotgan ayollar bilan jinsiy aloqaga oid oyat:

The term “baaghin” could also mean “ignorant,” but in this context the meaning “willfully disobedient” is more obviously suited. Another example of this type of expression is the verse concerning sexual relations with menstruating women:

"Yat-hurna" ma'nosi hayzning tugashi bo'lishi mumkin, bu esa vuzuni (wudu’ni) ... 114

“Yat-hurna” could mean either the end of the menstrual cycle, making wudoo’ 114

yoki g'usl qilish. 115 Shunga qaramay, bu so'zning g'usl ma'nosini anglatish ehtimoli boshqa mumkin bo'lgan ma'nolardan ko'proqdir.

or taking a ghusl. 115 However, the likelihood of it meaning a ghusl is greater than the other possible meanings.

Shunday holatda, ifodaning ravshan ma'nosi uning nomaqbulligi tufayli chetlab o'tiladi. Ya'ni, ifodaning kamroq ravshan ma'nosi biror omil(lar) tufayli afzal ko'riladi, ular ravshan ma'noni rad etadi. Masalan, Alloh ota-onalar bilan munosabatda bizga quyidagicha buyuradi:

In this case, the obvious meaning of an expression is avoided due to its inappropriateness. That is, the less obvious meaning of the expression is favored due to some factor(s) which disallow the obvious meaning. For example, Allaah commands us in our relations with parents as follows:

"Kamtarlik qanoti" iborasi itoatkorlik, ota-onaga bo'ysunish va ularga yaxshi munosabatda bo'lish ma'nosida tushuniladi, chunki insonning qanotga ega bo'lishi mumkin emasligi sababli.

The phrase “wing of humility” is taken to mean submissiveness, obedience to parents, and good treatment of parents, due to the impossibility of human beings having wings.

Yana bir misol Moida surasining 6-oyatida:

Another example is in verse 6 of Soorah al-Maa’idah:

Oyatning zohiriy ma'nosi shuki, kishi namozga turgandan keyin vudu' qilishi kerak. Payg'ambar (ﷺ) va sahobalarining iqomat aytilgandan keyin vudu' qilishni odat qilganliklari haqida hech qanday rivoyat bo'lmagani uchun, ulamolar oyatning maqsadi shu deb ittifoq qilishgan: kishi namoz o'qishni niyat qilganda vudu' qiladi, va faqat avvalgi vudusi buzilgan bo'lsa. Ikkinchi masalada Zohiriya mazhabi bilan ixtilof bor, ular oyatning zohiriy ma'nosiga amal qiladilar. Ko'pchilik ulamolar esa ularga Sulaymon ibn Buraydaning rivoyat qilgan hadisi bilan javob berishadi: Payg'ambar (ﷺ) Makkaga g'alaba bilan qaytgan kuni barcha namozlarni bitta vudu' bilan o'qigan.

The apparent meaning of the verse is that one must perform wudoo’ after one stands to perform salaah. Since there is no record of the Prophet (ﷺ) and his companions making a habit of performing wudoo’ after the iqaamah was called, the scholars agree that the intended meaning is that one must perform wudoo’ when one intends to pray, and then only if one has lost his previous wudoo’. The second point is disputed by the Thaahiree school, who adhere to the literal implication of the verse. The majority of scholars argue against them on the basis of the hadeeth of Sulaymaan ibn Buraydah that the Prophet (r) prayed all the prayers with a single wudoo’ on the day of his victorious reentry into Makkah.

"Umar uning buni qilganini hech ko'rmaganini aytib, bu haqda so'raganida, Payg'ambar (ﷺ) unga shunday dedi:

When ‘Umar asked him about it, remarking that he had never seen him do so before, the Prophet (ﷺ) told him,

Ba'zan arabcha ibora to'g'ri ma'nosi o'chirilgan so'z yoki iborani nazarda tutishga bog'liq bo'ladi. Mantuq ma'noni bunday taxmin qilish orqali chiqarish usuli "dalolat al-iqtidoo", ya'ni zaruriy taxmin orqali ma'noning ko'rsatilishi deb ataladi.118 Bu turning klassik misolini ro'za haqidagi oyatda topish mumkin:

Sometimes the correct meaning of an Arabic expression depends on the supposition of a deleted word or phrase. Such a method of derivation of a mantooq meaning is called “dalaalah al-iqtidaa;” that is, indication of the meaning by a necessary supposition.118 A classical example of this type can be found in the verse on fasting:

"fa aftara" ("va iftor qiladi") ayt­ilishi "safar" so'zidan keyin nazarda tutilishi kerak, chunki musofir faqat ro'za tutmasdan, ya'ni iftor qilib safarda bo'lgan holda ro'zalarni qazo qilishi shart. Xuddi shunday, kasal bo'lsa-da ro'zani buzmagan kishining qazo qiladigan ro'zasi bo'lmaydi.120

The phrase, “ fa aftara” (“and breaks fast”), has to be supposed after “travelling,” because a traveller is only required to make up days of fasting if he or she breaks fast while travelling. Likewise, one who is sick but does not break his or her fast would have no fasts to make up.120

Boshqa hollarda ibora so‘zlar yoki iboralarning mahzuf bo‘lishini taqozo qilmasdan ikkinchi darajali ma’noni ko‘rsatishi mumkin. Mantuq ma’noning bu turi “dalolat al-ishora”, ya’ni ma’noning ishora orqali ko‘rsatilishi deb ataladi. Masalan, quyidagi oyatni ko‘rib chiqsak:

At other times, an expression may indicate a secondary meaning without requiring any supposition of words or phrases. This type of mantooq meaning is called “dilaalah al-ishaarah;” that is, indication of the meaning by suggestion. If one considers, for example, the verse:

Bu shuni ko'rsatadiki, junublik holatida ro'zani boshlash joiz, chunki tun bo'yi, tong otguncha, jinsiy aloqa ruxsat etilgan va shu sababli odam G'usl qilib, poklanish imkoniga ega bo'lmasligi mumkin; demak, nopok holatda ro'zaga tong otishi zarurat tufayli joiz bo'lishi kerak.

This indicates that it is acceptable to begin the fast in a state of janaabah,122 since intercourse is allowable at night up until dawn, possibly leaving no opportunity for one to regain his or her state of purity by bathing; thus, entering the morning of a fast in a state of impurity must, of necessity, be allowable.