Al-Dalalat (Textual

Implications)
According to Shafie jurists

 The
law
normally
requires
compliance with the obvious and
implied meaning of its text.
The basic rule is that a legal text
never implies its opposite meaning.

 Any interpretation which aims at reading

a divergent meaning into a given text is
unwarranted and untenable.
If a legal text is to impart a divergent
meaning, then there need to be a
separate text either from the Quran or
the Sunnah to validate it.

Division of al-Dalalat
Shafie jurists divide al-dalalat into:
(i) Dalalah al-Mantuq (pronounced
meaning)
(ii)Dalalah
al-Mafhum
(implied
meaning)
Both meanings are derived from the
words and sentences of the text.

Dalalah al-Mantuq
Dalalah al-Mantuq is derived from
the obvious text
Two types:
Al-Iqtida (required meaning)
Al-Isyarah (alluded meaning)

 Example:
Al-Baqarah (2) : 275
God has permitted sale and prohibited usury
( )

Dalalah al-Mafhum
Dalalah al-Mafhum is an implied
meaning which is not indicated in
the text but is arrived at by way of
inference.
Accepted by majority of muslim
jurists as a way of reaching legal
ruling.

 Dalalah al-Mafhum is divided into:

Dalalah al-Mafhum al-Muwafaqah
(Harmonious meaning)
Dalalah al-Mafhum al-Mukhalafah
(Divergent meaning)

Mafhum al-Muwafaqah
It is an implicit meaning on which
the text maybe silent but is
nevertheless in harmony with its
pronounced meaning.
Mafhum al-Muwafaqah may be
equivalent to dalalah al-Mantuq or
may be superior to it.

 Mafhum - understand, known,

implicit in which the word is
understood.
Muwafaqah - agreement, conformity,
compatibility, consistent, harmony

 When mafhum al-Muwafaqah is

equivalent to dalalah Mantuq it is
known as lahn al-khitab (parallel
meaning) and if superior it is called
fahwa al-khitab

 Examples:
Al-Nisa (4) : 10
The ruling in this ayah is to forbid
devouring the property of orphans.
The ruling extends to other forms of
mismanagement and waste because
there is a parallel meaning between
the two. This is LAHN AL-KHITAB.

 Al- Isra (17) : 23

Allah forbids the utterance of uff
that is the slightest word of contempt
to parents. This ruling extends to
physical abuse of ones parents since
its meaning carries superior meaning
to the dalalah al-mantuq of the text.
This is FAHWA AL-KHITAB

The value of MafMuw

Adherence
to
it
and
the
implementation of its meaning is
strictly obligatory
Unanimously agreed by Muslim jurists
that mafhum al-muwafawah is a legal
proof (hujjah) that must be adhered
to.

Mafhum al-Mukhalafah
It is a meaning which is derived from
the words of the text in such a way
that it diverges from the explicit
meaning.
Mukhalafah = opposite or divergent
or different or inconsistent or
contradictory

 Al-Shafie
defines
Mafhum alMukhalafah as an implicit meaning
which indicates that the ruling of the
unpronounced is opposite to the
ruling of the pronounced.

 Mafhum al-Mukhalafah may either be

in harmony or in disharmony with
dalalah al-Mantuq.
If Mafhum al-Mukhalafah is in harmony
with dalalah al-Mantuq then it is
accepted
as
valid
form
of
interpretation.
Otherwise it is rejected.

 Example of Mafhum Mukhalafah

which is in harmony with pronounced
meaning:
Hadith
When the water reaches the level of
qullatayn ([ )approximately 2 feet] it does
not carry dirt.

 The pronounced or the explicit

meaning of the text is that when an
impure substance falls in water of
such depth, it is still regarded to be
clean for purpose of ablution.

 By way of mafhum al-mukhalafah, it

is understood that water below this
level is capable of retaining the dirt.
This is an interpretation which is in
harmony with the pronounced
meaning of the hadith.
Thus not clean for ablution

Conditions for Mafhum

Mukhalafah to be valid
(1) the divergent meaning does not
exceed the scope of the pronounced
meaning
Eg: saying uff to ones parents may not be
given a divergent meaning so as to make
physical abuse of them permissible.

 (2) the divergent meaning has not

been left out in the first place for a
reason such as fear or ignorance.
E.g. If a man orders his servant, distribute the charity
among Muslims but he had actually intended the
people in need whether Muslims or non-Muslims, and
yet he omitted to mention the latter for fear of being
accused of disunity by his fellow Muslims.
In this case, if there is evidence to the existence of a
fear, then no divergent meaning should be deduced.

 (3) the divergent meaning does not

go against that which is dominant
and customary in favour
of
something which is infrequent and
rare.
E.g. surah al-Nisa (4:23)

 and forbidden to you are your step

daughters, who live with you, born of
your wives to whom you have
consummated the marriage, but there
is no prohibition if you have not
consummated the marriage.

 The explicit meaning of the text pointed

out that marriage to a step daughter who
is under the guardianship of the step
father is forbidden. By way of mafhum
mukhalafah, we may say that if the step
daughter does not live with the step
father, the marriage between them is
allowed.

 But
this
is
not
the
right
interpretation, the most important
thing is that once the marriage is
consummated, the marriage between
the step father and his step daughter
is forbidden.

 (4) the original text is not

formulated in response to a
particular question or event.
Eg: the Prophet was asked if the free grazing
livestock was liable to zakah. The Prophet
answered yes.
But the answer does not imply that the stallfed livestock is not liable to zakah.

 The answer was as a response to a question

which specified the free-grazing livestock
and not in order to exempt the stall-fed from
zakah.

 (5) the divergent meaning does not

depart from the reality or the
particular states of affairs which the
text is known to have envisaged.
Eg: Let not the believers befriend the
unbelievers to the exclusion of their fellow
believers (Ali- Imran, 3:28)

 This text apparently forbids friendship with

the non-believers, but in fact this Quranic
evidence was revealed in reference to the
special case, and it does not mean to impose
a ban on friendship with the unbelievers.
Reason of revelation: a group of jews had
successfully influenced some Ansar (people of
madinah) to renounce Islam (murtad). Thus they
were reminded by some companions not to
associate themselves with the jews but they
refused. Then Allah reveals the verse.

 (6) the divergent meaning does not

lead to a conclusion that would
oppose another textual ruling.
Eg: al-Baqarah (2) : 178
Retaliation is prescribed for you in cases of
murder: the free for the free man, the slave for
the slave, the woman for the woman
By way of mafhum mukhalafah, a man who killed a
woman will not be punished with qisas punishment.

 However, this interpretation violates

the explicit ruling of another Quranic
text which requires retaliation for all
intentional homicide on the broadest
possible basis without looking at the
differences of gender. (Life for life
which is mentioned in surah al-Maidah,
5:45)

 Mafhum Mukhalafah is further divided

into:
Mafhum Mukhalafah al-Siffah (Implication of
attribute)
Mafhum Mukhalafah al-Shart (Implication of
condition)
Mafhum Mukhalafah al-Ghayah (Implication of
extent)
Mafhum Mukhalafah al-adad (Implication of
stated number)

the
the
the
the

Mafhum al-Siffah
The ruling of the text depends on
the fulfillment of a quality or
attribute.
Example:
Al-Nisa, 4:23

prohibited to youthe wives of your sons
proceeding from your loins

 The pronounced meaning of this text is the

prohibition of the wife of ones own son in
marriage. The attribute connected to the
ruling is by the phrase min aslabikum.
By way of Mafhum Mukhalafah it is
concluded from this qualification that the
wife of an adopted son, or a son by
fosterage is not prohibited.

Mafhum al-Shart
The ruling of the text is contingent on a
condition.
If the condition is present then the rule
applies.
Example:
Al-Talaq : 6

If they are pregnant, then provide them
maintenance until they deliver a child.

with

 The
verse
provides
for
the
entitlement of a divorced women
who are observing their waiting
period.
The condition here is pregnancy and
the hukm is not applied in the
absence of the condition.

 By way of mafhum al-mukhalafah,

the divorced women, who is divorced
by triple talaq is not entitled to
maintenance.

Mafhum al-Ghayah
When the text itself demarcates the
extend or scope of the operation of
its ruling, the latter will obtain only
within the scope of the stated limits
and will lapse when the limit is
surpassed.

 Example:
Al-Baqarah : 187

Eat and drink until you see the white streak (of
dawn in the horizon) distinctly from the black.
By way of mafhum al-mukhalafah, it is concluded
that when whiteness appear in the horizon, one
may neither eat nor drink.

Mafhum al-adad
When the ruling of the text is
conveyed in terms of a specified
number, the number so stated must
be carefully observed.
Example: al-Nur : 2
One hundred lashes for those committing
adultery.

 By way of Mafhum mukhalafah this text is taken

to mean that it is not permissible either to
increase or decrease the stated number of lashes.

Al-Dalalat (Textual
Implications)
- Hanafi school of law

CLASSIFICATION OF ALDALALAT

There are 4 types of al-Dalalat

The
The
The
The

explicit meaning (Ibarah al-Nass)

alluded meaning (Isharah al-Nass)
inferred meaning (Dalalah al-Nass)
required meaning (Iqtida al-Nass)

Definition of al-Nass
Literally- explicit,
manifest,declared.
Also refer to authors original text
Technical meaning:
Text of the Quran or hadith of the Prophet
Muhammad which is adduced as justification
for a legal ruling.

Explicit Meaning - Ibarah

al-Nass

It is the immediate meaning of the

text derived from its obvious words
and sentences.
The meaning is apparent.
It would represent the principal
theme and subsidiary theme.

 Examples:
Al-Nisa : 3
And if you fear that you may be unable to treat
the orphans fairly, then marry of the women who
seem good to you, two, three or four. But if you
fear that you cannot treat [your co-wives]
equitably, then marry only one

 There are four different meanings from this

verse.
The legality of marriage particularly polygamy
Limiting polygamy to four wives
Remaining monogamous for those who fear cannot
do justice to the wives.
The requirement that orphaned girls must be
accorded fair treatment

 The first and the last meaning are subsidiary and

the second and third carry primary theme.
The second and third meanings are the ibarah alnass.
Limiting polygamy to the maximum of four is the
explicit meaning which takes absolute priority over all
the implied and incidental meanings.

 The value of the explicit meaning

Ibarah al-nas or explicit meaning is definitive
and the legal adherence is compulsory or
obligatory.

Alluded Meaning - Isharah al-Nass

Isharah means gesture, sign, symbol,
hint, indication
The alluded meaning may be easily
detectable in the text, or may be
reached
through
deeper
investigation and ijtihad.

Nature of Isharah al-Nass

The intended ruling is not apparent,
but
need
an
inference
which
accompanies the meaning.
The alluded meaning sometimes easy
to detect, but sometimes need further
investigation
This would represents the principal
theme and purpose of the text.

 Examples:
Al-Baqarah : 233
It is his [fathers] duty to provide them with
maintenance and clothing according to custom
The explicit meaning of this text obviously
determines that it is the fathers duty to support
his child

 It is understood from the use of the pronoun lahu that

only the father and no one else bears this obligation

Ali Imran : 159

So pardon them [the companions] and ask for
[Gods} forgiveness for them and consult them in
affairs.
Ibarah al-nass in this text requires that community
affairs must be conducted through consultation.
The Isharah al-nass in this text requires the
creation of a consultative body in the community
to facilitate the consultation.

Inferred Meaning Dalalah alNass

The explicit meaning and the alluded
meaning, are both indicated through
words and signs in the text.
The inferred meaning is, however, not
indicated in legal text but is derived
by applying analogy (qiyas) and the
identification of the effective cause
of the ruling (illah al-hukm)

 Examples:
Al-Isra : 23 Say not uff to them
It forbids the utterance of the slightest word of
contempt to the parents
The effective cause of prohibition is honouring the
parents and avoiding offence to them.
The inferred meaning of this text is that all forms of
abusive words and acts which offend the parents are
forbidden even if they are not specifically mentioned in
the text

Value of Dalalah al-Nass

A ruling is valid if both instances
have a common cause.
The common meaning between the
pronounced and what is not known is
certainty.

Required Meaning Iqtida alNass

This is a meaning on which the text
itself is silent and yet which must be
read into it if it is to fulfil its proper
objective.
Iqtida al-Nass is not indicated in the text but by
the requirement that a meaning be presumed in
order to make the text truthful or valid in Islam.
Need to read and look at the whole context of
the Quranic evidence or hadith.

 Examples:
Al-Nisa : 22 unlawful to you are your
mothers and your daughters
This text does not mention the word marriage
but even so it must be read into the text to
complete its meaning.

 Al-Maidah : 3 Unlawful to you are the dead

carcass and blood
The text does not mention that these are
unlawful for consumption but the text requires
the missing element to be supplied in order that
it may convey a complete meaning.

References

THE
END