Mantooq ma'nosiga nisbatan ma'noning ikki turi mavjud, ya'ni mafhum (ko'zda tutilgan ma'no) bilan bog'liq ikki xil mafhum: mafhum al-muvafaqa, unda mafhumdagi hukm mantooqdagi hukm bilan mos keladi; va mafhum al-mukhalafa, unda mafhumdagi hukm mantooqdagi hukmning teskarisidir. Ya'ni, agar hukm ma'lum bir shart, sifat, son va boshqalarga bog'langan bo'lsa, shart, sifat, son va boshqalar mavjud bo'lmagan holda hukm qo'llanmaydi, deb taxmin qilish mumkin. Bu ikki turdagi mafhumning har biri ba'zi ulamolar tomonidan yana bo'linmalarga ajratilgan; biroq ular orasidagi lisoniy farqlar shunchalik nozikki, ikki asosiy turning har biridan bir nechta misol keltirishning o'zi kifoya qiladi.

There are two types of mafhoom (implied) meanings in relationship to the rule contained in the mantooq meaning of a statement: the mafhoom almuwaafaqah, in which the rule in the implied meaning agrees with that of the mantooq; and mafhoom al-mukhaalafah, in which the rule in the implied meaning is the contrapositive of the mantooq.123 That is, if a law is connected to a particular condition, trait, number, etc., one can assume the law doesn’t apply when the condition, trait, number, etc. is missing. Both of these types of mafhoom meanings have been further subdivided by some scholars; however, the differences are so linguistically fine that it will suffice to mention a few examples from each of the two main types here.

Mafhum al-muwafaqa ning bir misoli ota-onaga qattiq so'z aytishni man qiluvchi oyatda uchraydi,

An example of mafhoom al-muwaafaqah can be found in the verse prohibiting harsh words with parents,

Bu yerdagi mantuq ota-onaga "Uff" deyishni taqiqlaydi, mafhumi esa ularni so'kish yoki urish ham harom ekanligidir. Yana bir misolni yetimlarning mol-mulki haqidagi oyatda topish mumkin.

The mantooq here forbids the saying of “Uff” to parents, and the mafhoom is that cursing them or hitting them is also forbidden. Another example may be found in the verse on the property of orphans:

Mantuq yetimning mol-mulkini shaxsiy manfaat uchun o'zlashtirishni taqiqlaydi. Mafhumga ko'ra esa yetimning molini yoqib yuborish ham taqiqlangan bo'ladi, chunki ikkala holatda ham yetim o'z molidan foyda olishdan mahrum bo'ladi. Ota-onaga yomon muomala qilish misolida mafhumdagi hukm mantuqdagi hukmdan kuchliroq bo'ladi; ikkinchi misolda esa ular bir darajada turadi.

The mantooq prohibits misappropriating the property of an orphan for one’s personal benefit. By implication, it would also be prohibited to burn an orphan’s money, as both acts deprive the orphan of benefit from his wealth. In the example of mistreatment of parents, the rule in the mafhoom is stronger than that of the mantooq; while in the second example, they are on the same level.

Mafhum al-muvofaqa asosida chiqarilgan hukmlarning to'g'riligi shubhasiz mantiqiy bo'lib, shu sababli u barcha islom huquqshunos olimlari tomonidan qo'llaniladigan asosiy qoidalardan biridir.126

The validity of rules derived from the mafhoom al-muwaafaqah is unquestionably logical and, as such, it is among the fundamental principles used by all of the scholars of Islaamic law.126

Olimlar esa mafhum al-mukholafa asosidagi dalillarning haqqoniyligi borasida turlicha fikrda. Bunga misol sifatida quyidagi oyat keltiriladi:

Scholars are divided, however, on the validity of arguments based on mafhoom al-mukhaalafah. An example of it is contained in the verse,

Bu oyat shuni anglatadiki, solih kishi keltirgan xabarni tasdiqlash shart bo'lmasdan qabul qilish kerak. Yana bir misol — zino yoki fahsh ish bilan bir ayolni asossiz ayblagan kishiga beriladigan jazo haqidagi oyatdir.

This verse implies that information brought by a righteous person should be accepted without the necessity of confirmation. Another example is contained in the verse on the punishment for one who slanders a woman by falsely accusing her of fornication or adultery:

Bu yerdagi mafhum shuki, ularga sakkiz o'nta qamchidan ko'p ham, kam ham urilmasligi kerak. Shuningdek, hajj paytida ov qilish haqidagi oyatda ham

The mafhoom here is that they should be given no more nor less than eighty lashes. Also, in the verse concerning hunting during hajj,

Mafhum ma'na shuki bu yerda shuni bildiradiki, hayvonni tasodifan o'ldirish qurbonlik qilishni talab qilmaydi. Yuqorida keltirilgan har bir holatda mafhum al-mukhalafa to'g'ri hukmni beradi. Biroq, agar mantuq odatiy holatning tavsifi bo'lib, u barcha hollarda to'g'ri bo'lmasa, mafhum al-mukhalafa noto'g'ri bo'ladi. Masalan, o'gay qizlarga uylanishni taqiqlovchi oyatda:

the mafhoom meaning here is that the accidental killing of an animal does not necessitate a sacrifice. In each of the preceding cases, the mafhoom almukhaalafah yields a valid ruling. However, where the mantooq is a description of a common circumstance which is not true in all cases, the mafhoom almukhaalafah will be false. For example, in the verse prohibiting marriage to stepdaughters,

Mafhum al-mukhalafah bo'yicha, o'z tarbiyangizda bo'lmagan pastki qiz farzandlarga uylanish mumkin, deb tushuniladi. Lekin bu unday emas. "Tarbiyangizda bo'lish" iborasi faqat odatdagi holatni bayon qiladi, taqiq shartini emas. To'rt mazhab o'rtasida kelishilgan bu tafsir shu bilan mustahkamlanadiki, oyatda pastki qiz farzandlar haqida ikkita shart zikr etilgan.

the mafhoom al-mukhaalafah is that stepdaughters not under your care may be taken in marriage. However, this is not the case. The phrase “under your care” only addresses the usual situation and not a condition of prohibition. This interpretation, agreed upon between the four math-habs, is strengthened by the fact that the verse mentions two qualifications for the step-daughters:

U'sha shart ikkinchi sharti bajarilmasa, taqiq qo'llanilmasligini aniq bayon qiladi. Birinchi shart yo'q bo'lganda esa bu istisno haqida hech narsa demaydi.

It then goes on to explicitly state that if the second condition does not hold, the prohibition doesn’t apply. It makes no mention of this exception when the first condition is missing.

Mafhum al-mukhalafa noto'g'ri tushunishning yana bir holati — mantuq (aytilgan ma'no) ma'lum bir haqiqatni bayon qilish uchun kelgan bo'lganda. Masalan, oyat:

The other case of an incorrect mafhoom al-mukhaalafah is when the mantooq is an explanation of a certain reality. For example, the verse,

Ayatning mafhumi shundan iboratki, agar kimdir boshqa xudoning mavjudligiga dalil topsa, uni Alloh bilan birga ibodat qilishi mumkin. Bu noto'g'ri, chunki Allohdan boshqa hech bir xudoning mavjudligiga to'g'ri dalil yo'q, zero Allohdan boshqa hech qanday xudo mavjud emas. "Uning haqiqiy ekanligiga hech qanday dalil yo'q holda" degan ibora ta'kidlash uchun hamda Allohdan boshqa xudolarga (butlarga) sig'inuvchilarni masxara qilish uchun qo'shilgan. Shu sababli ko'pchilik olimlar mafhum al-mukholafa bilan chiqariladigan hukmlarni, agar mantuqning shartlari odatiy holatning tavsifi yoki haqiqatning izohi bo'lmasa, qabul qiladilar.134

The mafhoom of the verse is that if someone has proof of another god’s reality, he may worship it along with Allaah. This is incorrect, because there is no valid proof of any other god’s reality, since no other god exists besides Allaah. The phrase “with no proof of it being real” was added for emphasis and to ridicule those who worship other gods (idols) besides Allaah. Hence, the majority of scholars accept the rules derived from the mafhoom al-mukhaalafah as long as the conditions of the mantooq are not descriptions of a common circumstance or an explanation of reality.134