在与经文明示意义（mantooq）所含裁决相关的隐含意义（mafhoom）中，有两种类型：一是“mafhoom al-muwaafaqah”（一致的隐含意义），其中隐含意义的裁决与明示意义的裁决相一致；二是“mafhoom al-mukhaalafah”（相反的隐含意义），其中隐含意义的裁决与明示意义的裁决相反。也就是说，如果某一裁决与某种特定条件、特征、数目等相关联，那么当该条件、特征、数目等缺失时，可以推断此裁决不适用。这两种隐含意义，都有部分学者进一步作了细分；但这些区分在语言上极为细微，因此在此只需列举这两大类中的几个例子即可。

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.

一个关于"mafhoom al-muwaafaqah"（默认契合之义）的例子，可以在禁止对父母说粗暴话语的经文中找到。

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

这里的“منطوق”（明文）禁止对父母说“呸”（“Uff”），其“مفهوم”（隐含之义）则是：辱骂他们或打他们同样被禁止。另一个例子可见于关于孤儿财产的经文：

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:

经文（mantooq）禁止将孤儿的财产挪作己用。由此推论（mafhoom），焚烧孤儿的钱财也是被禁止的，因为这两种行为都使孤儿无法从其财产中获益。在虐待父母的例子中，mafhoom 的规定比 mantooq 的规定更为严厉；而在第二个例子中，二者处于同一层次。

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.

基于 mafhoom al-muwaafaqah（语义相合的理解）而推导出的规则是否有效，毫无疑问是合乎逻辑的，因此它是所有伊斯兰教法学者都采用的基本原则之一。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

然而，学者们对基于“mafhoom al-mukhaalafah”（反面意义/相反概念）的论证是否有效，意见不一。其例子见于经文：

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

这节经文表明，由正直之人带来的消息应当被接受，而无需再行核实。另一个例子见于关于惩罚诬蔑女子、无端指控她犯通奸或淫乱之人的经文：

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:

这里的意思是，他们应当被处以八十鞭，不多也不少。另外，关于朝觐期间狩猎的经文，

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

"mafhoom"的含义在此是：动物的意外杀死不需要献祭。在前述每一种情况中，"mafhoom almukhaalafah"（相反含义）都得出有效的裁决。然而，若"mantooq"（明文）所描述的是一种普遍情况，而该情况并非在所有场合都成立，则"mafhoom almukhaalafah"将是不成立的。例如，在禁止娶继女为妻的经文中，

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,

所谓"反面含义"（مفهوم المخالفة）是指：不在你监护之下的继女可以娶为妻子。然而事实并非如此。"在你监护之下"这一说法只是针对通常的情况，而不是一个禁止的条件。四大教法学派一致认可这一解释，并且这段经文提到继女的两个限定条件，也进一步印证了这一点。

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:

它随后明确指出，如果第二个条件不成立，禁令便不适用。但是，当第一个条件缺失时，它却没有提及这一例外。

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.

另一种错误理解“mafhoom al-mukhaalafah”（隐含意义/反义推论）的情况，是当“mantooq”（明示之义）本身是对某一事实的说明时。例如经文：

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

这节经文的含义是：如果有人拥有某种神明真实存在的证据，他便可以与安拉一同崇拜它。这种理解是错误的，因为除安拉之外并不存在任何其他神明，因此也就不存在关于任何其他神明真实存在的有效证据。短语“没有证据证明它是真实的”是为了强调和嘲讽那些在安拉之外崇拜其他神明（偶像）的人而添加的。因此，只要经文中“mantooq”（明言之义）的条件并非描述某种常见情况或对实际情形的说明，大多数学者都接受从“mafhoom al-mukhaalafah”（反向之义）推导出的律例。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