词语和表达既可以通过其明示的字面结构传达含义，也可以通过其隐含之意传达含义。从词语或表达的明示层面得出的意义称为“曼突格”（mantooq，明言之义），而从其隐含层面得出的意义称为“玛弗胡姆”（mafhoom，隐含之义）。

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.

“Mantooq”（明示）之义可以通过五种不同的方式获得，取决于所使用的阿拉伯语语法结构类型。

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

这种推导“曼图格”（明示）含义的方法，指的是任何清楚地表明某一含义、不留其他解释余地的措辞；例如，以下经文命令那些打算进行哈吉“泰玛图尔”（哈吉之“分离”式朝觐），却无法宰牲的人：

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:

形容词（صفة）“完整的”（كاملة）排除了“十”是约略之数、属于比喻用法的任何疑虑。

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

这个术语指的是某一表述最明显、最可能的含义，而该表述也可能指向另一种虽然较不可能的含义。关于禁食之肉的经文中，就可以找到“ẓāhir”的一个例子：

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”一词也可以理解为“无知”，但在此语境下，“故意违抗”的含义显然更为贴切。另一个属于这一类表达的例子，是关于与经期妇女发生性关系的经文：

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”可能指月经结束，从而使进行wudoo’（小净）成为必要

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

或是洗大净。115 然而,此词指洗大净的可能性,比其他可能的含义更大。

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

在这种情况下，某个表达的显而易见的含义因其不恰当而被避免。也就是说，由于某些因素排除了显而易见的含义，人们便采用该表达较不显而易见的含义。例如，安拉在处理与父母的关系时如此命令我们：

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:

“谦卑之翼”一语被理解为顺从、服从父母以及善待父母，因为人类不可能拥有翅膀。

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.

另一个例子是《古兰经》第五章（筵席章）第6节：

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

经文的表面含义是：人站起来准备拜时必须做小净。由于没有记载先知（ﷺ）和他的圣门弟子们习惯在宣礼（iqaamah）之后才做小净，学者们一致认为其真正含义是：人想要拜时才需要做小净，而且只有在其先前的小净已失效的情况下才需要。第二点存在分歧，宗派为泽海里（Thaahiree）学派坚持经文的字面含义。大多数学者则依据苏莱曼·本·布赖达的圣训反驳他们：先知（ﷺ）在胜利进入麦加的那一天，用一次小净拜了所有的拜功。

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.

当欧麦尔就此询问他，并说从未见他这样做过时，先知（ﷺ）告诉他说：

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

有时，阿拉伯语表达的正确含义取决于对某个被省略的词或短语的推定。这种通过必要推定来推导明文含义的方法，称为“دلالة الاقتضاء”（dalaalah al-iqtidaa'），即通过必要的推定来表明含义。118 关于斋戒的经文中就有一个典型的例子：

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"(“而破斋”)必须理解为紧接在“旅行”之后的内容,因为旅行者只有在旅途中破斋时,才需要补还斋戒的日数。同样,生病的人如果没有破斋,那么他就没有需要补还的斋日。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

有时，一个表达无需假定任何词语或短语，也能暗示出次要的意义。这类由言辞所明示的意义被称为“dilaalah al-ishaarah”，即以暗示方式指示意义。例如，若考察下面这节经文：

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:

这表明，在经期之外的janaabah（大净需要的不洁状态）中开始斋戒是被允许的，因为夜间直至黎明前都可以行房事，而人可能没有机会在此之前沐浴以恢复洁净状态；因此，在不洁状态中迎来斋戒的清晨，必然是被允许的。

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.