1. Dalālāt Alfāẓ
Adillat al-Aḥkām al-Sharʿiyyah
Textual Indications
of Sacred Law Ruling Indicators
Semantic and Pragmatic Classification
of Words, Phrases, and Texts of the Qurʾān and Verbal Sunnah
By Dr. Ahmad Al-Saiid, Assistant Professor (mudarris), Al-Azhar University
ahmadsaiidzaki@yahoo.com
Last Updated: 19 November 2023
2. Table of Contents: Textual Indications of Sacred Law Ruling Indicators
1. Overview of Some Textual Indications
2. PART I: ʿIbārat al-Naṣṣ & Other Categories
2.1. ʿIbārat al-Naṣṣ
2.2. Ishārat al-Naṣṣ
2.3. Īmāʾ al-Naṣṣ
2.4. Iqtiḍāʾ al-Naṣṣ (= Muqtaḍā al-Naṣṣ)
2.5. Dalālat al-Naṣṣ (= Mafhūm al-Muwāfaqah & Faḥwā al-Khiṭāb)
2.5.1. Dalālat al-Naṣṣ: Categories
2.6. Mafhūm al-Mukhālafah (= Dalīl al-Khiṭāb)
2.6.1. Mafhūm al-Mukhālafah: Categories
3. PART II: ʿĀmm (Multiple-entity Referents)
3.1. Takhṣīṣ al-ʿĀmm (Limitation to Multiple-entity Referents)
3.2. Mukhaṣṣiṣāt al-ʿĀmm (Limitation Factors to Multiple-entity Referents)
3.2.1. Independent Limitation Factors: Examples
3.2.2. Dependent Limitation Factors: Examples
3.2.3. Dependent Limitation Factors: Rules
4. PART III: Khāṣṣ (One-entity Referents)
4.1. Khāṣṣ (One-entity Referent): Categories
4.1.1. Muṭlaq & Muqayyad (Constraint-free & Constrained Words)
4.1.2. Understanding Muṭlaq in the Context of Muqayyad
4.1.3. Amr (To-do Orders)
4.1.3.1. Amr (To-do Orders): Indications
4.1.3.2. Amr (To-do Orders): Rules
4.1.4. Nahy (Not-to-do Orders)
4.1.4.1. Nahy (Not-to-do Orders): Indications
4.1.4.2. Nahy (Not-to-do Orders): Rules
5. PART IV: Ẓāhir & Other Categories
6. PART V: Khafī & Other Categories
7. PART VI: Mushtarak
References
6. ʿIbārat al-Naṣṣ
النص عبارة
من المقصود المعنى على اللفظ داللة هي
اللفظ
“ʿIbārat al-naṣṣ” (textual phrase) refers to an
explicit intended meaning of the text.
For example, God says that He made trade lawful
and made usury unlawful (Q. 2:275). The explicitly
intended purpose of this verse is declaring the
permissibility of trade and the impermissibility of
usury.
تعالى هللا قال
" :
َّرَحَو َعْيَبْال ُ َّ
َّللا َّلَحََأو
َاَبرال َم
( "
البقرة
275
)
يحتمل النص َعبارة الثاَت
التخصيص
له ألن
عموم
،
العموم احتمال فيه فيما والتخصيص
7. Ishārat al-Naṣṣ
النص إشارة
معنى على اللفظ داللة هي
من مقصود غير الزم
اللفظ
“Ishārat al-naṣṣ” (textual signal) refers to a secondary
implicit unintended meaning of the text.
For example, we understand from two separate verses that
the least period of gestation is six months. Q. 46:15 shows
that the period of both gestation and weaning is 30 months,
while Q. 31:14 shows that the weaning period is 24 months;
thus, leaving the gestation period to be 6 months.
تعالى هللا قال
" :
ْه َ
ش َونُث َ
َلَث ُهَُالصَفو ُهُلَْمحَو
اًر
( "
األحقاف
15
)
وقال ،
تعالى
" :
نْيَماَع يف ُهَُالصَفو
"
(
لقمان
14
)
يحتمل النص َإشارة الثاَت
التخصيص
له ألن
عموم
،
العموم احتمال فيه فيما والتخصيص
(
الخَلفي األمور من وهذا
ة
)
8. Īmāʾ al-Naṣṣ
النص إيماء
اللف من مقصود الزم معنى على اللفظ داللة هو
ظ
التعليل منه فهمُي
“Īmāʾ al-naṣṣ” (textual hint) refers to a secondary
implicit intended meaning of the text indicating the
rationale of a sacred law ruling.
For example, when God says: “As for the male thief and
female thief, then amputate their hands (Q. 5:38),” we
understand from the Arabic letter “fāʾ” translated as
“then” that the rationale for amputation is theft.
مثال
:
تعالى قوله
" :
ْاقَف ُةَقار َّ
َالسو ُقار َّ
َالسو
َامَُهيدْيَأ واُعَط
"
(
المائدة
38
)
ه مناسب وصف على َالفاء القطع حكم هللا رتب ،
و
السرقة القطع علة أن إلى يومئ فهذا ،السرقة
9. Iqtiḍāʾ al-Naṣṣ (= Muqtaḍā al-Naṣṣ)
النص اقتضاء
(
الخطاب ولحن ،النص مقتضى أيضا ويسمى
:)
مع على اللفظ داللة هو
نى
للحكم موجبا مفيدا صحيحا اللفظ تناوله ما ليصير تقديره يجب عنه مسكوت
“Iqtiḍāʾ al-naṣṣ” (also called muqtaḍā al-naṣṣ and laḥn al-khiṭāb) (textual
requirement) refers to a secondary implicit meaning required and necessitated by the
text to maintain its validity and comprehensibility and to make its ruling operative.
For example, if a husband tells his wife with whom he consummated marriage to
observe a waiting period (ʿiddah) and he intends divorce by that, then divorce takes
effect because observing a waiting period is necessitated by divorce.
الحنفية عند مثال
:
َها الدخول َعد المرأته الرجل قال إذا
"
اعتدي
"
أل الطَلق وقع ،الطَلق ونوى
نه
َاالعتداد األمر مقتضى
For example, the Prophetic saying: “There is no bequest for inheritance recipients”
(Sunan al-Tirmidhī) means “There is no valid bequest for inheritance recipients.”
الجمهور عند مثال
:
وسلم عليه هللا صلى النبي قول
"
لوارث وصية ال
"
ص وصية ال تقديره
حيحة
،لوارث
النص اقتضاء قبيل من ليس الحنفية عند وأشباهه المثال وهذا
محذوف وإنما ،
مضمر
ًةلغ االختصار سبيل على
الحنفية عند
يحتمل ال النص َمقتضى الثاَت
التخصيص
ال ألنه
عموم
والتخ ،له
فيما صيص
العموم احتمال فيه
الشافعية عند
يحتمل النص َمقتضى الثاَت
التخصيص
كال النص َمقتضى الثاَت ألن
النص َعبارة ثاَت
،الكَلم َصيغة ثاَت إنه حيث من
الصيغة باعتبار والعموم
يح النص َعبارة الثاَت أن فكما ،
تمل
النص َمقتضى الثاَت فكذلك ،التخصيص
10. Dalālat al-Naṣṣ
(= Mafhūm al-Muwāfaqah & Faḥwā al-Khiṭāb)
النص داللة
(
الشافعية عند الخطاب وفحوى ،الموافقة مفهوم أيضا ويسمى
)
1
.
اللفظ َمعنى ثبت ما هو
لغة
2
.
عنه للمسكوت حكم ثبوت على اللفظ داللة هو
موافق
المنطوق عليه دل الذي للحكم
“Dalālat al-naṣṣ” (also called mafhūm al-muwāfaqah and faḥwā al-khiṭāb according to Shāfiʿī
jurists) Congruent implicature, argumentum a fortiori
1. refers to a secondary meaning that is generated by language in harmony with the primary
meaning of the text
2. refers to a secondary implicit unstated ruling similar to the explicit stated ruling
مثال
:
تعالى قوله
"
بف
ُ
أ َامُهَّل لُقَت َ
َلَف
( "
اإلسراء
23
)
على الموافق وَمفهومه ،التأفف تحريم على َمنطوقه دل
الضرب تحريم
For example, Q. 17:23 forbids people from saying unkind words to their parents. Thus, it can also
be inferred from the very words of this text by way of congruent implicature that hitting parents is
even more certainly forbidden. Both the stated-manṭūq and implied-mafhūm rulings are similar, as
they both forbid abusing one’s parents.
والقياس النص داللة بين الفرق
اللفظ َمعنى ثبت ما هو القياس أن
رأيا
The difference between congruent implicature and analogy is that analogy refers to a secondary
meaning that is generated by reasoning in harmony with the primary meaning of the text.
الحنفية عند
يحتمل ال النص َداللة الثاَت
التخصيص
ال ألنه
عموم
احت فيه فيما والتخصيص ،له
العموم مال
11. Dalālat al-Naṣṣ: Categories
النص داللة أقسام
(
الموافقة مفهوم
)
1
.
ولىَاأل المفهوم
:
المنطوق من أولى عنه المسكوت يكون ما هو
2
.
المساوي المفهوم
:
للمنطوق ًمساويا عنه المسكوت يكون ما هو
Categories of “dalālat al-naṣṣ” (mafhūm al-muwāfaqah) Congruent implicature
1. “Al-mafhūm al-awlā” (greater-degree congruent implicature) refers to an implicit unstated
ruling of a greater degree than the explicit stated ruling
2. “Al-mafhūm al-musāwī” (same-degree congruent implicature) refers to an implicit unstated
ruling of the same degree of the explicit stated ruling
ولىَاأل المفهوم مثال
:
تعالى قوله
"
بف
ُ
أ َامُهَّل لُقَت َ
َلَف
( "
اإلسراء
23
)
وَمفهومه ،التأفف تحريم على َمنطوقه دل
الضرب تحريم على األولي الموافق
Example of Greater-degree Congruent Implicature: Q. 17:23 forbids people from saying unkind
words to their parents. Thus, it can also be inferred by way of greater-degree congruent
implicature that hitting parents is even more certainly forbidden.
المساوي المفهوم مثال
:
تعالى قوله
"
ًمْلُظ ٰ
َىمَاتَيْال َلَاوْمَأ َونُلُكَْأي َينذَّال َّنإ
ۖ ًاراَن ْمهونُطَُ يف َونُلُكَْأي َامَّنإ ا
ًاريع َ
س َنْوَلْصَي َ
َسو
( "
النساء
10
)
على المساوي الموافق وَمفهومه ،اليتامى أموال أكل تحريم على َمنطوقه دل
اليتامى أموال إحراق تحريم
Example of Same-degree Congruent Implicature: Q. 4:10 forbids people from devouring the
property of orphans. Thus, it can also be inferred by way of same-degree congruent implicature
that setting the property of orphans on fire is equally forbidden.
13. Mafhūm al-Mukhālafah
(= Dalīl al-Khiṭāb)
المخالفة مفهوم
(
الخطاب دليل أيضا ويسمى
)
1
.
اللفظ معنى َنقيض ثبت ما هو
لغة
2
.
عنه للمسكوت حكم ثبوت على اللفظ داللة هو
مخالف
المنطوق عليه دل الذي للحكم
“Mafhūm al-mukhālafah” (also called dalīl al-khiṭāb) Counter-implicature, argumentum e contrario
1. refers to a secondary meaning that is generated by language contrary to the primary meaning of the
text
2. refers to a secondary implicit unstated ruling contrary to the explicit stated ruling
مثال
:
تعالى قوله
"
َّنُهَلْمَح َنْعَضَي ٰ
ىَّتَح َّنهْيَلَع واُقنفَأَف لْمَح ت َ
وال
ُ
أ َّنُك نَإو
( "
الطَلق
6
)
النفقة وجوب على َمنطوقه دل
الحامل غير البائن للمطلقة النفقة وجوب عدم على المخالف وَمفهومه ،الحامل البائن للمطلقة
For example, Q. 65:6 demonstrates that irrevocably divorced women deserve maintenance if they are
pregnant. Thus, it can also be inferred from the very words of this text by way of counter-implicature
that irrevocably divorced women do not deserve maintenance if they are not pregnant.
العكس وقياس المخالفة مفهوم بين الفرق
اللفظ معنى َنقيض ثبت ما هو العكس قياس أن
رأيا
The difference between counter-implicature and reverse analogy is that reverse analogy refers to a
secondary meaning that is generated by reasoning contrary to the primary meaning of the text.
المبدأ حيث من المخالفة مفهوم
الحنفية عند حجة وغير الجمهور عند حجة
In principle, counter-implicature is a valid meaning according to most jurists, but an invalid meaning
according to Ḥanafī jurists.
14. Mafhūm al-Mukhālafah: Categories
Counter-implicature (mafhūm al-mukhālafah) is typical when a sacred law indicator is
constrained with an attribute (ṣifah), a condition (sharṭ), extent (ghāyah), a number (ʿadad), a
categorization (taqsīm), or confinement (ḥaṣr), and it is atypical if the indicator is unconstrained,
and revolves around a mere unmodified noun (laqab). In principle, all categories of counter-
implicature are valid except for counter-implicature of unmodified nouns, according to most
jurists.
المخالفة مفهوم أقسام
(
الخطاب دليل
)
:
1
.
الصفة مفهوم
(
الوصف
:)
،َصفة المقيد الحكم نقيض هو
والصفة
ال َعض يميز معنى كل تشمل
،مسميات
إلخ ،والمجرور والجار ،والظرف ،النعت مثل
2
.
الشرط مفهوم
:
َشرط المقيد الحكم نقيض هو
3
.
الغاية مفهوم
:
َغاية المقيد الحكم نقيض هو
Categories of Counter-implicature:
1. Counter-implicature of Attributes: refers to an implied contrary ruling that can be inferred
when the stated ruling is modified by an attribute. An attribute refers not only to grammatical
adjectives, but also to adjectival and adverbial constructions and adverbs.
2. Counter-implicature of Conditions: refers to an implied contrary ruling that can be inferred
when the stated ruling is modified by a condition.
3. Counter-implicature of Extent: refers to an implied contrary ruling that can be inferred when
the stated ruling is modified by extent.
15. Mafhūm al-Mukhālafah: Categories (continued)
المخالفة مفهوم أقسام
(
الخطاب دليل
)
:
4
.
العدد مفهوم
:
َعدد المقيد الحكم نقيض هو
5
.
اللقب مفهوم
(
االسم
:)
ور الذي الجامد اللفظ هو واللقب ،َلقب المقيد الحكم نقيض هو
في د
فيه المذكور الحكم إليها المسند الذات على وعلما اسما النص
6
.
التقسيم مفهوم
:
َتقسيم المقيد الحكم نقيض هو
7
.
الحصر مفهوم
:
َحصر المقيد الحكم نقيض هو
Categories of Counter-implicature:
4. Counter-implicature of Numbers: refers to an implied contrary ruling that can be
inferred when the stated ruling is modified by a number.
5. Counter-implicature of Unmodified Nouns: refers to an implied contrary ruling that
can be inferred when the stated ruling revolves around an unmodified noun.
6. Counter-implicature of Categorization: refers to an implied contrary ruling that can
be inferred when the stated ruling is modified by a categorization.
7. Counter-implicature of Confinement: refers to an implied contrary ruling that can
be inferred when the stated ruling is modified by confinement.
16. Mafhūm al-Mukhālafah: Categories (Continued)
المخالفة مفهوم ألقسام أمثلة
(
الخطاب دليل
)
:
1
.
الصفة مفهوم
:
وسلم عليه هللا صلى النبي قول
"
َمنَغال ةََقدَص وفي
َمِئا َ
س في
اَهِت
َينَعَْرأ ْتَناَك اَذإ
اة َ
ش ؛ةَئوم َينر ْ
شع إلى
( "
البخاري صحيح
)
2
.
الشرط مفهوم
:
تعالى قوله
"
ٍلْمَح ِت َ
وال
ُ
أ َّنُك نِإَو
َّتَح َّنهْيَلَع واُقنفَأَف
َّنُهَلَْمح َنْعَضَي ٰ
ى
( "
الطَلق
6
)
3
.
الغاية مفهوم
:
تعالى قوله
"
واََُر ْ
َاشو واُلَُكو
َخْال ُمُكَل َنَّيَبَتَي ٰ
ىَّتَح
َو ْ
سَ ْ
األ ِطْيَخْال َنِم ُضَيْبَ ْ
األ ُطْي
َنِم ِد
ِرْجَفْال
( "
البقرة
187
)
Examples of Categories of Counter-implicature:
1. Counter-implicature of Attributes: The Prophet made Zakat mandatory for one
possessing sheep that graze freely (Ṣaḥīḥ al-Bukhārī). Thus, it can be inferred that Zakat is
not mandatory for one possessing sheep that do not graze freely, such as sheep that are fed
with fodder.
2. Counter-implicature of Conditions: Q. 65:6 demonstrates that irrevocably divorced
women deserve maintenance if they are pregnant, leaving us with the implied conclusion
that irrevocably divorced women do not deserve maintenance if they are not pregnant.
3. Counter-implicature of Extent: Q. 2:187 shows that eating is permissible during
Ramadan nights until dawn, leaving us with the implied conclusion that eating is not
permissible after dawn.
17. Mafhūm al-Mukhālafah: Categories (Continued)
المخالفة مفهوم ألقسام أمثلة
(
الخطاب دليل
)
:
4
.
العدد مفهوم
:
تعالى قوله
"
َدَه ُ
ش ةَعََْرَأَ واُتَْأي ْمَل َّمُث َاتنَصْحُمْال َونُمْرَي َينذََّالو
ْمُوهُدلْاجَف َءا
ةَدْلَج َينِناَمَث
( "
النور
4
)
5
.
اللقب مفهوم
:
وسلم عليه هللا صلى النبي قول
"
ُبَهَّالذ
،بَهََّالذ
ُةَّضِفوال
،ةَّضَالف
رُبوال
،برُبَال
ُعير َّ
والش
،عير َّ
َالش
ُمرَّوالت
،مرَّتَال
ُلحِموال
عطيُموال ُذاآلخ ،َْىرَأ ْفقد ،َداستزا أو ،زاد َنمف ،َديَ اًدَي ،ثلَم ً
ثَلم ،لحَالم
واء َ
س فيه
( "
مسلم صحيح
)
6
.
التقسيم مفهوم
:
وسلم عليه هللا صلى النبي قول
"
ُبِيَّالث
،َاهبيَلو نم َاهسَْفنَ َُّقحَأ
ْالَو
ُرْكِب
َاهسْفَن في اَهوََُأ َاهُنذَْأت ْ
َسي
"
(
مسلم صحيح
)
7
.
الحصر مفهوم
:
وسلم عليه هللا صلى النبي قول
"
ماَّإن
اتبيبنَال ُمال ْاألع
( "
البخاري صحيح
)
Examples of Categories of Counter-implicature:
4. Counter-implicature of Numbers: Q. 24:4 demonstrates the fixed punishment for false accusation of
fornication-qadhf to be 80 lashes. Thus, we can infer from this verse that this number should neither be
increased nor decreased.
5. Counter-implicature of Unmodified Nouns: The Prophet clarified that there are six items that should not be
exchanged with excess-ribā (Ṣaḥīḥ Muslim). Thus, we may infer that this impermissibility does not apply to any
other item other than these six items.
6. Counter-implicature of Categorization: The Prophet classified women for marriage purposes into two
categories, namely non-virgin women and virgin women, obligating seeking the permission of non-virgin
women. This leaves us with the implied conclusion that seeking the permission of virgin women is
recommended rather than obligatory. He says: “A non-virgin woman is more entitled to herself than her
guardian. [As for] a virgin woman, her father seeks her permission” (Ṣaḥīḥ Muslim).
7. Counter-implicature of Confinement: The Prophet declares that actions are recognized only when they are
accompanied by intentions (Ṣaḥīḥ al-Bukhārī). Thus, it can be inferred that actions are not recognized when
they are not accompanied by intentions.
18. Mafhūm al-Mukhālafah: Categories
المخالفة مفهوم
Counter-
implicature
الشرط مفهوم
Counter-
implicature of
Conditions
الصفة مفهوم
Counter-
implicature of
Attributes
العدد مفهوم
Counter-
implicature of
Numbers
الغاية مفهوم
Counter-
implicature of
Extent
التقسيم مفهوم
Counter-
implicature of
Categorization
اللقب مفهوم
Counter-
implicature of
Unmodified Nouns
21. Textual Indications
of the Qurʾān and Verbal Sunnah
PART II: ʿĀmm
(Multiple-entity
Referents & Wide
Scope of Applicability)
22. PART II: ʿĀmm (Multiple-entity Referents)
العام
:
واحد لغوي وضع َحسب أفراد من تحته للدخول يصلح ما لجميع المستغرق اللفظ هو
“ʿĀmm” (multiple-entity referent) refers to a word or text that has a wide scope of
applicability.
من
العموم ألفاظ
النفي سياق في والنكرة ،َأل المعرف المفرد
Among the linguistic Arabic structures indicating a wide scope of applicability (ʿumūm) are
singular nouns preceded by the definite article (al- or the) and singular nouns preceded by
negation.
مثال
:
تعالى قوله
"
ُقِرا َّ
السَو
َامُهَيدْيَأ واُعَطْاقَف ُةَقار َّ
َالسو
( "
المائدة
38
)
وسلم عليه هللا صلى وقوله ،
"
ال
َةَّيوص
لوارث
( "
الترمذي سنن
)
For example, when God says: “As for the male thief and the female thief, then amputate
their hands (Q. 5:38),” this means that every thief shall receive this punishment with no
exceptions. Likewise, when the Prophet declares that there is no valid bequest for
inheritance recipients (Sunan al-Tirmidhī), this means that all types of bequests for
inheritance recipients are invalid with no exceptions.
العام داللة
صَّصَخُي لم الذي
،الحنفية عند قطعية الجمهور عند ظنية
ُخ الذي العام وداللة
صِص
والحنفية الجمهور عند ظنية
The indication of a multiple-entity referent that is not limited is probabilistic according to
most jurists, but non-probabilistic according to Ḥanafī jurists. The indication of a multiple-
entity referent that is limited is probabilistic according to most jurists and Ḥanafī jurists.
23. Takhṣīṣ al-ʿĀmm (Limitation to Multiple-entity Referents)
العام تخصيص
َدليل أفراد من تحته ينطوي ما َعض على العام اللفظ قصر هو
“Takhṣīṣ al-ʿāmm” (limitation to multiple-entity referents) refers to limiting the
wide scope of applicability of a multiple-entity referent.
مثال
:
تعالى قوله في العموم
"
ُقِرا َّ
السَو
ُةَقِرا َّ
السَو
َيدْيَأ واُعَطْاقَف
َامُه
( "
المائدة
38
)
قول خصصه
وسلم عليه هللا صلى النبي
"
قار َّ
الس َُدي ُعَطْقُت َ
ال
يِد ِعْبُر في َّ
إال
ٍراَن
اًدَاعصَف
( "
مسلم صحيح
)
For example, the Prophet clarified that the thief’s hand is not amputated if the
stolen property does not amount to a certain amount (one quarter of a dīnār gold
coin) (Ṣaḥīḥ Muslim). This report provides an exception and limitation to the general
verse (Q. 5:38) showing that every thief shall have his hand amputated. Thus, the
wide scope of applicability of the verse is limited by the Prophetic ḥadīth report.
مثال
:
وسلم عليه هللا صلى قوله في العموم
"
َةَّيوص ال
لوارث
( "
الترمذي سنن
)
خص
قول صه
وسلم عليه هللا صلى النبي
"
لوارث َةوصي ال
ُالورثة َزجيُي أن إال
( "
البيهق سنن
الكبرى ي
)
Likewise, the Prophet allows bequests for inheritance recipients if the rest of the
recipients agree to that (Sunan al-Bayhaqī al-Kubrā). This report provides an
exception and limitation to the other Prophetic report forbidding all types of
bequests to inheritance recipients (Sunan al-Tirmidhī). Thus, the wide scope of
applicability of the Prophetic report in Sunan al-Tirmidhī is limited by the Prophetic
ḥadīth report in Sunan al-Bayhaqī al-Kubrā.
24. Mukhaṣṣiṣāt Al-ʿĀmm
(Limitation Factors to Multiple-entity Referents)
نوعان صِصَخُمال
:
(
أ
)
،العام النص عن منفصل مستقل
(
ب
)
َ متصل مستقل وغير
النص
العام
Types of Limitation Factors: (A) Independent Factors outside the general text,
and (B) Dependent Factors within the general text.
(
أ
)
العام النص عن المنفصلة المستقلة صاتِالمخص
،والعقل ،سالح هي
وال
عرف
والعادة
،والقياس ،واإلجماع ،والسنة القرآن ونصوص ،
الصحاَي وقول
،الموافقة ومفهوم ،
المخالفة ومفهوم
.
فيها مختلف صاتِالمخص هذه وبعض
.
(A) The independent limitation factors outside the general text are (1) sense,
(2) intellect, (3) custom, (4) other texts from the Qurʾān or Sunnah, (5)
unanimity, (6) analogy, (7) the Companions’ personal opinions, (8) congruent
implicature, and (9) counter-implicature. Some of these factors are debatable.
(
ب
)
العام بالنص المتصلة المستقلة غير صاتِالمخص
والش ،االستثناء هي
والصفة ،رط
(
الوصف
)
البعض وَدل ،والغاية ،
(B) The dependent limitation factors within the general text are (1) clauses or
phrases of exception, (2) conditions, (3) attributes, (4) extent, and (5) partial
apposition (badal baʿḍ).
26. Mukhaṣṣiṣāt Al-ʿĀmm
(Limitation Factors to Multiple-entity Referents)
Limitation Factors to Multiple-entity Referents
Independent Limitation Factors
Sense Intellect
Custom
Other Texts
from the Qurʾān
or Sunnah
Unanimity Analogy
Companions’
Personal
Opinions
Congruent
implicature
Counter-
implicature
Dependent Limitation Factors
Clauses or
Phrases of
Exception
Conditions
Attributes Extent
Partial
Apposition
27. Mukhaṣṣiṣāt Al-ʿĀmm
(Limitation Factors to Multiple-entity Referents)
العام صاتِصَخُم
Limitation Factors to Multiple-entity Referents
مستقل غير صِصَخُم
Dependent Limitation Factors
الشرط
Conditions
االستثناء
Clauses or Phrases
of Exception
الغاية
Extent
الصفة
Attributes
البعض بدل
Partial
Apposition
مستقل صِصَخُم
Independent Limitation Factors
العقل
Intellect
سِحال
Sense
والسنة القرآن نصوص
Other Texts from the
Qurʾān or Sunnah
العرف
Custom
القياس
Analogy
اإلجماع
Unanimity
الموافقة مفهوم
Congruent
implicature
الصحابي قول
Companions’
Personal Opinions
المخالفة مفهوم
Counter-
implicature
29. Independent Limitation Factors: Examples (continued)
Example of Limiting the Wide Scope of Applicability of a Qurʾānic Verse by a Qurʾānic Verse:
Q. 2:228 prescribes the waiting period for divorced women to be three cycles of purity between menstruations.
This rule applies to all divorced women, whether or not they are pregnant. However, this wide scope of applicability
is limited by Q. 65:4, declaring the waiting period for pregnant divorced women to be giving birth.
Example of Limiting the Wide Scope of Applicability of a Qurʾānic Verse by an Āḥād Sunnah Report (Debatable):
Q. 5:38 prescribes the punishment for a thief to be cutting his hand. This rule applies to all thieves, regardless of
the stolen amount. However, this wide scope of applicability is limited by an āḥād Sunnah report, clarifying that the
thief’s hand is not amputated if the stolen property is less than one quarter of a dīnār gold coin (Ṣaḥīḥ Muslim).
Example of Limiting the Wide Scope of Applicability of a Sunnah Report by a Sunnah Report:
In one report, the Prophet forbids leaving a bequest to any of one’s heirs (Sunan al-Tirmidhī). This rule applies to
all bequests. However, this wide scope of applicability is limited by another Sunnah report, demonstrating the
permissibility of leaving a bequest to one or more heirs if the rest of the heirs agree to that (Sunan al-Bayhaqī al-
Kubrā).
Example of Limiting the Wide Scope of Applicability of a Sunnah report by Congruent Implicature:
The Prophet allows a creditor to sue his solvent debtor in the case of delaying repayment (Sunan Abī Dāwūd). This
rule applies to all solvent debtors. However, this wide scope of applicability is limited by the congruent implicature
of Q. 17:23, forbidding abusing one’s parents by doing anything graver than saying the slightest unkind word. Thus,
it is forbidden for the son to abuse his solvent father by suing him in the case of delaying repayment.
Example of Limiting the Wide Scope of Applicability of a Qurʾānic Verse by Counter-implicature (Debatable):
Q. 2:241 grants extra-alimony (mutʿah) to divorced women. This rule applies to all divorced women, whether or
not they consummated their marriage. However, this wide scope of applicability is limited by the counter-
implicature of Q. 2:236, not granting extra-alimony to divorced women who consummated their marriage.
31. Dependent Limitation Factors: Examples (continued)
Example of Limiting the Wide Scope of Applicability by an Exceptive Clause or Phrase:
Q. 5:34 makes an exception for repentant bandits. They do not receive the fixed
punishment for banditry (ḥirābah) if they repent before they are caught by the
authorities.
Example of Limiting the Wide Scope of Applicability by a Condition:
Q. 4:12 states that husbands receive half the estate if the deceased wife left no
children.
Example of Limiting the Wide Scope of Applicability by an Attribute:
Q. 4:23 states that marriage is forbidden with one’s stepdaughter whom one raised and
whose mother consummated marriage with one.
Example of Limiting the Wide Scope of Applicability by Extent:
Q. 5:6 shows that one should wash one’s hands and arms up to the elbows.
Example of Limiting the Wide Scope of Applicability by Partial Apposition:
Q. 3:97 shows that it is mandatory for people to perform pilgrimage to Makkah, for those
able to do so.
32. Dependent Limitation Factors: Rules
االستثناء جاء إذا
متعاطفة جمل بعد
ذلك خَلف على تدل قرينة قامت إذا إال الجمل جميع إلى يعود فإنه
.
وهذ
ا
الجمهور رأي
When an exceptive clause (istithnāʾ) comes after a number of coordinated clauses (jumal
maʿṭūfah), the exceptive clause would refer to all of them unless there is contextual evidence
(qarīnah) to the contrary. This is the opinion of non-Ḥanafī jurists.
تعالى قال
"
َف َءَادَه ُ
ش ةَعََْرَأَ واُتَْأي ْمَل َّمُث َاتنَصْحُمْال َونُمْرَي َينذََّالو
َُلبْقَت َ
َالو ًةَدَْلج َينَانمَث ْمُهوُدلْاج
َ
ش ْمُهَل وا
ۚ اًدَََأ ًةَدَاه
َونُقاسَفْال ُمُه َكئَٰول
ُ
َأو
﴿
٤
﴾
واُباَت َينِذَّال َّ
الِإ
ُفَغ َ َّ
َّللا َّنإَف واُحَلْصََأو َكل َٰذ دَْعَ نم
يمحَّر ور
"
(
النور
4
-
5
)
For example, Q. 24:5 makes an exception for repentant convicts of false accusation of fornication
(qadhf). The preceding verse states three punishments for such convicts: (1) flogging eighty times;
(2) rejection of testimony forever; and (3) labelling as manifest wrongdoers (fāsiq). Then, the
succeeding verse excludes repentant convicts. However, if we apply the rule of exception after
coordinated clauses, the repentant convinct would not be flogged. This would not be the case as the
punishment is classified as a right of individuals (ḥaqq al-ʿibād). Thus, exception would not refer to
this clause due to this reason. The exception, however, would refer to the other remaining clauses,
according to non-Ḥanafī jurists, and thus repentant convicts of this crime would have their testimony
accepted, and they will not be labelled as manifest wrongdoers.
االستثناء جاء إذا
متعاطفة جمل بعد
ذلك خَلف على تدل قرينة قامت إذا إال األخيرة الجملة إلى يعود فإنه
.
و
هذا
الحنفية رأي
When an exceptive clause comes after a number of coordinated clauses, the exceptive clause would
refer to the last clause only unless there is contextual evidence to the contrary. This is the opinion of
Ḥanafī jurists.
33. Dependent Limitation Factors: Rules (continued)
االستثناء
االثبات من
نفي
When an exceptive clause comes after an affirmative clause, the exceptive
clause would be negative.
For example, if we say: “All students attended except Zayd,” this means that
Zayd did not attend. الطَلب جاء
زيدا إال
االستثناء
النفي من
إثبات
.
الجمهور رأي وهذا
When an exceptive clause comes after a negative clause, the exceptive clause
would be affirmative. This is the opinion of non-Ḥanafī jurists. الطَلب جاء ما
إال
زيد
For example, if we say: “None of the students attended except Zayd,” this
means, according to non-Ḥanafī jurists, that Zayd attended. However, Ḥanafī
jurists believe that we cannot necessarily reach this conclusion.
34. Dependent Limitation Factors: Rules (Continued)
ت قرينة قامت إذا إال الجمل جميع إلى يعود فإنه متعاطفة جمل َعد الشرط جاء إذا
دل
ذلك خَلف على
.
الجمهور رأي وهذا
When a conditional clause (sharṭ) comes after a number of coordinated
clauses, the conditional clause would refer to all of them unless there is
contextual evidence to the contrary. This is the opinion of non-Ḥanafī
jurists.
الغاية قبل ما حكم في يدخل الغاية َعد ما
(
ابيَغُمال في الغاية دخول أو
.)
وهذا
رأي
الجمهور
An extent clause (ghāyah) is part of and has the same ruling of the
previous clause. This is the opinion of non-Ḥanafī jurists.
For example, if X says to Y: “I sell you all of these trees until that tree,”
then this bordering tree is included in the sale.
36. PART III: Khāṣṣ (One-entity Referents)
الخاص
:
األعداد ألفاظ مثل ،واحد ومعنى واحد فرد على للداللة اللغة في وضع الذي اللفظ هو
“Khāṣṣ” (one-entity referent) refers to a word or text referring to only one entity, such as
words indicating numbers.
مثال
:
تعالى قوله
"
ُامَعْطإ ُهُتَراَّفَكَف
ِةَر َ
شَع
َيناك َ
َسم
( "
المائدة
89
)
For example, God prescribes the atonement for breaking one’s oath to be feeding ten poor
people (Q. 5:89). The word “ten” leaves no room for interpretation; it cannot refer to any
other number, whether higher or lower.
الخاص داللة
آخر معنى إلى الحقيقي معناه عن تصرفه قرينة ترد لم ما قطعية
.
مثال
:
َلَّأو
َعصا ُالحنفية
َهتوقيم َعالصا ُّمُعَي َما الفطر صدقة في التمر
.
عنه هللا رضي عمر َن هللا عبد قال
"
َضَرَف
ىََّلص َّ
َّللا َلسوَر
رْطالف َةاََكز َمَّوسل عليه ُهللا
ااعَص
رْمَت نم
( "
البخاري صحيح
)
The indication of one-entity referents is non-probabilistic unless there is contextual indication
changing its original meaning to another meaning. For example, the Prophet prescribes a
certain amount (ṣāʿ) of dates as fast-breaking zakat (Ṣaḥīḥ al-Bukhārī). Ḥanafī jurists provide
two interpretations for this amount, namely either the actual amount or its equivalent value.
الخاص اللفظ يرد وقد
مطلقا
يرد وقد ،قيد أي من
مقيدا
صيغة على يكون وقد ،َقيد
األمر
ط في
،الفعل لب
صيغة على يكون وقد
النهي
،الفعل عن
الخاص يشمل ولذلك
:
والنهي ،واألمر ،والمقيد ،المطلق
.
One-entity referents can be with no constraints (muṭlaq), with constraints (muqayyad), in the
form of an order to do an action (amr), or in the form of an order not to do an action (nahy).
38. Muṭlaq & Muqayyad (Constraint-free & Constrained Words)
المطلق
:
الصفات من َصفة يتقيد ولم شائع فرد على يدل الذي الخاص اللفظ هو
“Muṭlaq” (constraint-free word): refers to a word or a text referring to only one entity that
has no constraints.
مثال
:
تعالى قوله
"
دَْعَ نم
ٍةَّيِصَو
َاهَ ٰ
َىصوُي
( "
النساء
12
)
For example, Q. 4:12 demonstrates the permissibility of leaving a bequest. The word
“bequest” is not modified or constrained by any attribute.
المقيد
:
الصفات من َصفة مقيد شائع فرد على يدل الذي الخاص اللفظ هو
“Muqayyad” (constrained word): refers to a word or text referring to only one entity that
has constraints.
مثال
:
عنه هللا رضي وقاص أَي َن سعد قال
"
َمَّوسل عليه ُ َّ
َّللا ىََّلص ُّيالنب يَنداَع
ُلتُقَف ،
:
يَالمَ يوص
ُ
أ
َلقا ؟هبلُك
:
ُلتُق ، َ
ال
:
َلقا ؟ ُفْصبنالَف
:
ُلتُقَف ، َ
ال
:
ِثُلالثِبَأ
؟
َلقاَف
:
َن
يرِثَك ُثُلالثَو ،ْمَع
( "
مسلم صحيح
)
For example, the Prophet demonstrates the permissibility of leaving a bequest that does not
constitute more than one third of the estate (Ṣaḥīḥ Muslim). The word “bequest” is
modified and constrained by the adjectival clause “that does not constitute more than one
third of the estate,” making it impermissible to leave a bequest that constitutes more than
one third of the estate.
Thus, the constraint-free “bequest” in Q. 4:12 is constrained in the Prophetic report, leaving
us with the conclusion that leaving a bequest is permissible if it does not constitute more than
one third of the estate. المقيد على المطلق حملنا قد نكون وَذلك
39. Understanding Muṭlaq in the Context of Muqayyad
المقيد على المطلق حمل
:
عن وذلك ،المقيد هو المطلق من المراد يكون الحاالت َعض في أنه معناه
دما
آخر نص في مقيدا نفسه هو ويرد ،شرعي نص في مطلقا اللفظ يرد
.
Understanding constraint-free words in the context of constrained words is valid in some
cases, where the same word occurs twice in two sacred texts, once without constraints, and
the second occurrence with constraints.
مثال
:
لفظ ورد
"
وصية
"
حديث في ًومقيدا آية في ًمطلقا
"
بالثلث
"
الوصي جواز ذلك من فنفهم ،
الثلث في ة
الثلث على زاد فيما جوازها وعدم ،دونه فيما
.
تعالى قال
"
دَْعَ نم
ٍةَّيِصَو
َاهَ ٰ
َىصوُي
"
(
النساء
12
)
وقال ،
عنه هللا رضي وقاص أَي َن سعد
"
ُلتُقَف ،َمَّوسل عليه ُ َّ
َّللا ىََّلص ُّيالنب يَنداَع
:
َلقا ؟هبلُك يَالمَ يوص
ُ
أ
:
، َ
ال
ُلتُق
:
َلقا ؟ ُفْصبنالَف
:
ُلتُقَف ، َ
ال
:
ِثُلالثِبَأ
َلقاَف ؟
:
ُثُلالثَو ،ْمَعَن
يرِثَك
( "
مسلم صحيح
)
Example: The word “waṣiyyah (bequest)” is mentioned in Q. 4:12 without constraints, and
mentioned in a Prophetic report constrained by “al-thuluth (one third).” Thus, we can reach
the conclusion that leaving a bequest is permissible if it does not exceed one third of the
estate.
مثال
:
المائدة آية حرمت
"
الدم
"
األنعام آية وحرمت ،
"
المسفوح الدم
"
(
الذَيحة من يخرج الذي الدم أي
اللحم َأكل الضرر زال البدن من خرج فإذا ،البدن في احتباسه يضر الذي الدم فإنه ،ذكاتها عند
)
ولذلك ،
يجب
نفهم أن
"
الدم
"
أنه على المائدة آية في الوارد
"
الذَح عند المسفوح الدم
"
المط حملنا نكون وَالتالي ،
لق
طاهر حَلل أنه الذَح َعد والعروق اللحم في يبقى الذي الدم أن األنعام آية من فهمُيو ،المقيد على
.
Example: Q. 5:3 forbids blood (damm), while Q. 6:145 forbids blood spilled out of the animal
when slaughtered (damm masfūḥ). Thus, we should construe “blood” in Q. 5:3 as “blood
spilled out during slaughter.” In other words, the remaining blood in the animal’s flesh and
veins after slaughter is permissible.
40. Amr (To-do Orders)
األمر
:
المستقبل في وتحصيله الفعل طلب على الدال اللفظ
“Amr” (to-do-order): refers to a word or text requiring the performance of an action.
األمر غَيِص
( :
1
)
أو ،األمر صيغة
(
2
)
أو ،األمر ََلم المضارع صيغة
(
3
)
منها يقصد التي الخبرية الجملة
الطلب
.
“Amr” has various forms:
(1) Arabic verbs having the structure of ifʿal (do X).
(2) Present tense verbs preceded by the Arabic letter (lām) indicating an order.
(3) Indicative clauses indicating request.
Examples are as follows.
(1) “Fulfill (awfū) contracts” (Q. 5:1).
تعالى قال
"
ودُقُعْالَ واُفْوَأ
( "
المائدة
1
)
(2) “If you sight the month, then you fast it (fa-l-yaṣumh)” (Q. 2:185).
تعالى قال
"
ُهْمُصَيْلَف َرْه َّ
الش ُمُنكم َده َ
ش َنمَف
"
(
البقرة
185
)
(3) “Mothers breastfeed their children two complete years” (Q. 2:233), meaning mothers are
requested to breastfeed their babies.
تعالى قال
"
نْيَلامَك نْيَلْوَح َّنَُهد َ
الْوَأ َنْعْضرُي َُاتدَالوَْالو
( "
البقرة
233
)
42. Amr (To-do Orders): Rules
الوجوب عن قرينة تصرفه مالم الوجوب يقتضي األمر
.
الخَلف مسائل من هذا ولكن
.
An order to do an action indicates obligation unless there is contextual evidence to the
contrary. This is a debatable issue.
الفور يقتضي األمر
.
الخَلف مسائل من هذا ولكن
( .
الفور
≠
التراخي
)
An order to do an action indicates instantaneous (fawr) performance of the action.
This is a debatable issue.
التكرار يقتضي المطلق األمر
.
الخَلف مسائل من هذا ولكن
( .
التكرار
≠
الواحدة المرة
)
An unconstrained-muṭlaq order to do an action indicates repeated (takrār)
performance of the action. This is a debatable issue.
كثيرة أضدادا له كانت إذا أضداده أو ضده عن النهي يقتضي َالشيء األمر
.
مسائل من هذا ولكن
الخَلف
.
An order to do an action indicates an order not to do the opposite of that action or the
opposites of that action if it has more than one opposite. This is a debatable issue.
لإلَاحة الحظر َعد األمر
.
الخَلف مسائل من هذا ولكن
.
When an order to do an action comes after prohibition (ḥaẓr), it indicates
permissibility. This is a debatable issue.
43. Nahy (Not-to-do Orders)
النهي
:
الفعل عن الكف طلب على الدال اللفظ
“Nahy” (not-to-do-order): refers to a word or text requiring the non-performance of an action.
النهي َغيِص
( :
1
)
أو ،النهي صيغة
(
2
)
أو ،التحريم لفظ
(
3
)
أو ،الحل نفي
(
4
)
الترك على الدال األمر
.
“Nahy” has various forms:
(1) Arabic verbs having the structure of lā tafʿal (do not do X)
(2) The use of the Arabic word taḥrīm (impermissibility) or any of its derivatives
(3) The use of lā yaḥil (it is not permissible)
(4) The use of words indicating to stop doing an action (e.g. avoid, leave, etc.)
Examples are as follows.
(1) “Do not kill the soul which Allah has forbidden [to be killed] except by [legal] right” (Q. 6:151).
تعالى قال
"
بقَحْالَ َّ
الإ ُ َّ
َّللا َمَّرَح يتَّال َسْفَّنال واُلُتْقَت َ
َالو
( "
األنعام
151
)
(2) “Dead animals are impermissible” (Q. 5:3).
تعالى قال
"
َُةتْيَمْال ُمُكْيَلَع َْتمبرُح
( "
المائدة
3
)
(3) “It is not permissible for you to inherit women by compulsion” (Q. 4:19).
تعالى قال
"
اًهْرَك َءا َ
سبنال واُثرَت نَأ ْمُكَل ُّلَحي َ
ال
( "
النساء
19
)
(4) “Avoid false statement” (Q. 22:30).
تعالى قال
"
ورُّالز َلْوَق واُبَنتَْاجو
( "
الحج
30
)
45. Nahy (Not-to-do Orders): Rules
التحريم عن قرينة تصرفه مالم التحريم يقتضي النهي
.
الخَلف مسائل من هذا ولكن
.
An order not to do an action indicates forbidding (taḥrīm) unless there is contextual evidence
to the contrary. This is a debatable issue.
الفور يقتضي النهي
.
الخَلف مسائل من هذا ولكن
.
An order not to do an action indicates instantaneous refraining from performing the action.
This is a debatable issue.
التكرار يقتضي النهي
.
الخَلف مسائل من هذا ولكن
.
An order not to do an action indicates repeated refraining from performing the action. This is a
debatable issue.
كثيرة أضدادا له كانت إذا أضداده أحد أو َضده األمر يقتضي الشيء عن النهي
.
An order not to do an action indicates an order to do the opposite of that action or one of the
opposites of that action if it has more than one opposite.
للتحريم األمر َعد النهي
.
الخَلف مسائل من هذا ولكن
.
When an order not to do an action comes after an order to do an action, it indicates
forbidding. This is a debatable issue.
الفساد يقتضي النهي
.
الخَلف مسائل من هذا ولكن
.
An order not to do an action indicates the invalidity of that action if committed. This is a
debatable issue.
47. PART IV: Ẓāhir & Other Categories
Ẓāhir, naṣṣ, mufassar, and muḥkam
Please refer to this section in your textbook al-
Wajīz by al-Ẓuḥaylī, pp. 175–181.
Please refer to this section in your textbook al-
Muyassar by Jumuʿah, pp. 46–47.
49. PART V: Khafī & Other Categories
Khafī, mushkil, mujmal, and mutashābih
Please refer to this section in your textbook al-
Wajīz by al-Ẓuḥaylī, pp. 182–189.
Please refer to this section in your textbook al-
Muyassar by Jumuʿah, pp. 46,48.
