3 – 隐含义推论（Dalaalat ul-Iltizaam，即“必然伴随之义的指示”）
3 – Dalaalat ul-Iltizaam (indication of an accompanying necessary meaning:
《Dalaalaat Ul-alfaazh》（词义所指）
Dalaalaat Ul-alfaazh (the Indications Of The Alfaazh)
词语（Alfaazh）就其所指示的意义（Dalaalaat）而言，可分为三类：
The Alfaazh (wordings) in respect to their Dalaalaat (the indications they indicate to) in terms of meanings are divided into three categories:
1 – 完全指示（Dalaalat ul-Mutaabaqah）：
1 – Dalaalat ul-Mutaabaqah (indication of conformity/correspondence):
这是词语（Lafzh）对其完整所指（或所指之事）的指示（Dalaalah），如“Insaan”（人）一词对其所指的那种广为人知的能言动物/生灵的指示。该词语与其含义相符，既无增添，也无减省。以上是就单一词（Mufrad）而言。至于句子，即复合结构（Murakkab），例如安拉的话：
It is the Dalaalah (indication) of the Lafzh (wording) upon its complete naming (or the named matter) like the Dalaalah of the Lafzh: ‘Insaan’ applied upon the well-known speaking animal/creature (of its naming). The Lafzh (wording) came in conformity to its meaning without any addition or deduction. This is in respect to the Mufrad (singular) Lafzh. As for the sentence, meaning the Murakkab (construct), an example is the Qawl of Allah Ta’Aalaa:
将他们每人鞭笞八十下（《光明章》4）。
Lash them with eighty lashes (An-Noor 4).
词语（Alfaazh）通过其明示之义（Mantooq）指向一种不容作注释（Ta'weel）、也不需要运用个人推理（Ijtihaad）的意义。因此，如果词语与意义完全相符，既无增添也无减损，那么它就是“完全涵盖之指示”（Ad-Dalaalah Al-Mutaabaqah）。完全涵盖之指示属于“明示之指示”（Ad-Dalaalah Al-Mantooq）的范畴。所以，其意义是取自明示的词语，而不超出于此。
The wordings (Alfaazh) in their Mantooq (expressed explicit meaning) guide to a meaning that is not open to Ta’weel (interpretation) and does not require Ijtihaad. Consequently, if the Lafzh corresponds and conforms to the meaning completely without addition or deduction then it is the Dalaalah Al-Mutaabaqah. The Dalaalah Al-Mutaabaqah is from the category of the Dalaalah Al-Mantooq (what is indicated by the expressed wording). The meaning is therefore taken from the expressed Alfaazh (wordings) and not beyond that.
2 – 包含之义（Dalaalat ut-Tadammun）
2 – Dalaalat ut-Tadammun (the indication of inclusion):
这是对所指事物之部分的词义指示（Dalaalah）。这就像“Himaar”（驴）这个词对于动物的指示。因为这个词指向了所指事物所包含的一部分，也就是包括驴、人、马、狮子等在内的动物……Dalaalat ut-Tadammun（包含之义指示）也属于Mantooq（明示之义）一类的指示，而Mantooq是指从词语在其发音或表述之处（即说出之时）所直接理解的内容。
It is the Dalaalah of the Lafzh indicating a part of the named matter. That is like the Dalaalah (indication) of the Lafzh ‘Himaar’ (donkey) in respect to the animal. That is because the Lafzh (wording) guides to a part of what falls under the named thing and that is the animal that includes the donkey, the human, the horse, the lion and so on… The Dalaalat ut-Tadammun is also of the Mantooq category of Dalaalah and the Mantooq is that which is understood from the Lafzh in the place of its pronunciation or expression (i.e. when it is said).
3 – 隐含义推论（Dalaalat ul-Iltizaam，即“必然伴随之义的指示”）
3 – Dalaalat ul-Iltizaam (indication of an accompanying necessary meaning:
这是依据词语所蕴含的必然随附之义而产生的指示（达拉la），如同以狮子指示勇敢、以鸵鸟指示怯懦一样。诗人在描述某人时说：
It is the Dalaalah of the Lafzh upon its necessary accompanying meaning like the Dalaalah (indication) of a lion indicating bravery or the ostrich indicating cowardice. The poet said in his description of a person:
「在我面前是狮子，在战场上却是鸵鸟」
‘Asad ‘Alayya Wa Fi-l-Huroob Na’aamah’ (A lion against me whilst in the wars an ostrich)
这里所说的“Asad”（狮子）和“Na'aamah”（鸵鸟）两个词，并非指它们在字面上所表示的、生活在地上的两类动物。相反，它们所要表达的意思是“勇敢”和“怯懦”。这些含义并非取自“Asad”（狮子）或“Na'aamah”（鸵鸟）这两个词的字面形式，而是从这两个词所表达的意义中引申而来的。
It is not intended here by the Lafzh ‘Asad’ (lion) and the Lafzh ‘Na’aamah’ (Ostrich) what they have indicated to as being two kinds from amongst the kinds of animals that live upon the earth. Rather, the intended meaning of them is ‘courage’ and ‘cowardice’. These meanings are not taken from the Lafzh (worded expression) of ‘Asad’ (lion) or ‘Na’aamah’ (Ostrich) but rather they have been taken from the meanings of these wordings.
"因此，دلالة الالتزام（迹象性含义 / 隐含义）所代表的，是那种必然伴随着 Lafzh 之含义而存在于心中的意义。" Wait—I should keep it faithful and not add notes. Corrected: 因此，دلالة الالتزام（Dalaalat ul-Iltizaam）所代表的，是那种必然伴随 Lafzh（用词）之含义而存在于心中的意义。
The Dalaalat ul-Iltizaam therefore represents the meaning that is in the mind that necessarily accompanies the meaning of the Lafzh.
从Dalaalat ul-Iltizaam（隐含之义的指示）、Dalaalat ul-Ishaarah（暗示之义的指示）、Dalaalat un-Nass（明文之义的指示）、Mafhoom Al-Muwaafaqah（同意之义的理解）、Mafhoom Al-Mukhaalafah（相反之义的理解）以及Dalaalat ul-Iqtidaa'（必需之义的指示）。
From the Dalaalat ul-Iltizaam the Dalaalat ul-Ishaarah, Dalaalat un-Nass, Mafhoom Al-Muwaafaqah, Mafhoom Al-Mukhaalafah and Dalaalat ul-Iqtidaa’.
理解这些来自沙里尔经文的“达拉拉特”（指示含义），对于穆ജ塔希德（独立求法者）而言，犹如水之于生命，至关重要。这是因为，从经文中推导出各项“艾哈卡姆”（律例），包括这些“达拉拉特”（指示含义）在内，都需要精确、准确的研究、彻底的考察与深入的钻研。
Understanding these Dalaalaat (indications) from the Shar’iyah texts is essential to the Mujtahid like water is essential to life. That is because the deduction of the Ahkaam (rulings) from the texts, including these Dalaalaat (indications), requires a precise and accurate study, thorough examination and depth.
例如，关于安拉的使者（愿安拉赐福他并使他平安）的圣训所说： Wait: the rule says ﷺ should be written after every mention of the Prophet, and instead of an abbreviated honorific such as "(saw)". So replace "(saw)" with ﷺ. 例如，关于安拉的使者ﷺ的圣训所说：
For example, in respect to the statement of the Messenger of Allah (saw):
关于放牧自由采食的羊，有天课（应缴的天课）需要缴纳。
In (respect to) the free-grazing sheep there is Zakaah (due)
其明文（Mantooq，字面意义）指明并引导人们，牧放于草场上（自然放牧）的羊需缴纳天课（Az-Zakaah）。这一法令从圣训的明文中可以理解，无论是穆జ्तहिद（Mujtahid，精通教法推理的学者）还是非穆贾台希德（非Mujtahid）都能领会。至于反面之义（Mafhoom Al-Mukhaalafah），即人工饲养（饲料喂养）的羊不需缴纳天课，则只有能够领会隐含之义（Dalaalat ul-Iltizaam，必然理解之义）的穆贾台希德才能理解。
Its Mantooq (expressed meaning) indicates and guides to the obligation of Az-Zakaah upon the sheep that live upon the pastures (naturally/free grazing). That Hukm (ruling) is understood from the Mantooq of the Hadeeth and can be understood by the Mujtahid and the non-Mujtahid. As for the Mafhoom Al-Mukhaalafah (opposing meaning) which is the non-obligation of the Zakaah upon the sheep that are foddered, then only the Mujtahid who comprehends the Dalaalat ul-Iltizaam (necessarily understood meaning) can understand that.