--- title: "Usul-Al-Fiqh Made Easy (Part 21) - Ways of al-Istinbaat (Jumhoor)" canonical: https://arriqaaq.com/istinbaatmajority/ published: 2025-10-19T09:30:41.000Z updated: 2025-11-04T02:54:57.000Z tags: ["Fiqh"] author: "Arriqaaq" --- # Usul-Al-Fiqh Made Easy (Part 21) - Ways of al-Istinbaat (Jumhoor) ::bookmark{url="/tag/fiqh/" title="Fiqh - Arriqaaq" description="Usul Al Fiqh Series Arriqaaq" author="Arriqaaq" publisher="Arriqaaq" icon="/images/icon/Flower-Fern-Business-logo-2-8.png" thumbnail="/images/thumbnail/Screenshot-2025-11-04-at-8.17.54---AM.png"} ## How Language Conveys Meaning Language is the main tool through which human thought becomes known. It allows us to turn ideas in the mind into expressions that others can understand. But words do not carry meaning by themselves. They only gain meaning through shared agreement — a convention among speakers that connects certain sounds or symbols to specific ideas. For example, when someone says “tree,” the sound doesn’t naturally refer to a plant. It means that only because speakers of the language agree on that connection.
Function Example
Form The spoken or written word “Tree”
Meaning The concept linked to the form A tall plant with branches and leaves
Convention Shared understanding that links the two English speakers agree that “tree” means that plant
Language, then, works through three basic principles: 1. **Symbolism** – words symbolize mental ideas. 2. **Convention** – meaning depends on shared understanding. 3. **Structure** – grammar and syntax organize these symbols into coherent meaning. ### **Explicit and Implicit Meaning** Every sentence carries two layers of meaning: 1. **What is said directly** 2. **What is understood indirectly** **Explicit (Stated) Meaning:** This is the clear, surface meaning — what the words directly express. It can be understood just by looking at the sentence itself. > “The sun emits light.” — The statement itself conveys a complete clear thought. **Implicit (Implied) Meaning:** This is the meaning that is **not** said directly but is understood based on reasoning, context, or common usage. > “There’s smoke.” → implies that *there might be fire.* Implicit meaning can arise in different ways:
Type of Implication Basis of Inference Example
Logical Inferred through reasoning “He stopped eating” → implies he was eating before
Contextual Based on the situation or setting “It’s getting late” → implies it’s time to leave
Conventional Inferred through tone or habit of speech “How nice!” (sarcastic tone) → may imply disapproval
This basic understanding of language and how words are interpreted lies at the core of derivation of *Ahkam (rulings)* in *Usul al-Fiqh*. --- ## What are Istidlal and Istinbat In usul al fiqh, two key terms often come up when discussing reasoning and interpretation: **'Istidlal'** and **'Istinbat'**. - **Istidlal** refers to the process of seeking proof for a ruling. However, **Istidlal** can also refer to contemplating and reflecting over the proof to understand it better. In this sense, it overlaps with the idea of **Istinbat**, as both involve working with the proof to reach a conclusion. - **Istinbat** (deduction) involves extracting a ruling from that proof. It focuses on extracting subtle meanings that aren't immediately obvious in the proof being considered. It’s not usually used for something that’s clear or straightforward, as that would fall under the broader meaning of **Istidlal** mentioned earlier. Thus, *Istinbat* is not used for something clear or self-evident (as that falls under general *Istidlal*), but for meanings that require **deductive** and **linguistic analysis**. --- ## **Types of Istinbaat** ::image{src="/images/2025/10/Screenshot-2025-10-17-at-7.53.43---AM.png" width=wide} *Istinbaat* is classified into two major approaches:
Focus Core Basis
According to al-Jumhoor (Majority) Based on linguistic indication — what is stated (Mantooq) and what is understood (Mafhoom). Language is the foundation of meaning; reasoning follows the text.
According to al-Hanafiyyah Based on the modes of indication (Dalaalah) — Ibaarah, Ishaarah, Iqtida, and Dalalah al-Nass. Language expresses meaning through structured levels of indication.
> **In this part, we will be analysing what Istinbaat is according to Jumhoor (majority)** --- ## Mantooq and Mafhoom ::image{src="/images/2025/10/Screenshot-2025-10-17-at-7.55.50---AM.png" width=wide} Every sentence communicates in two ways: - **What it says directly** — *Al-Mantooq* (the Stated Meaning). - **What it suggests or implies** — *Al-Mafhoom* (the Understood Meaning).
Nature Example
Stated (Al-Mantooq) The meaning clearly expressed in words “The door is closed.” → The door is not open
Implied (Al-Mafhoom) The meaning that is understood indirectly “The door is closed.” → No one can enter
The first step in interpretation is to understand what the text **actually says** — this is **Al-Mantooq**, the direct meaning based on the wording. Then, one can look at what is **implied** — this is **Al-Mafhoom**, the meaning that is drawn out through logic or context. Together, these categories lay the foundation for reasoning in interpretation. --- ## **Al-Istidlaal bil Mantooq**  ### **Definition** The term *Al-Mantooq* (المنطوق) comes from *natiq* — “that which is spoken.” Linguistically, it refers to anything that is **expressed in speech**. Technically, in *Usul al-Fiqh*, it means: > “The meaning that is **directly understood from the actual wording of the text**.” Thus, *Al-Mantooq* represents **what the text says**, as opposed to *Al-Mafhoom*, which deals with **what the text implies**. ### **Nature of Al-Mantooq** *Al-Mantooq* is the **stated or conveyed meaning**. It is divided into two categories:
Meaning Basis
Al-Mantooq al-Sareeh (Explicit Stated Meaning) Meaning explicitly conveyed by the text. Derived directly from the structure and clarity of the wording itself.
Al-Mantooq Ghayr Sareeh (Non-Explicit Stated Meaning) Meaning that is implied within the text but not through direct wording. Derived through reasoning based on implicit reasoning, indication, or connection within the statement.
--- ### **Al-Mantooq al-Sareeh (The Explicit Stated Meaning)** ::image{src="/images/2025/10/Screenshot-2025-10-17-at-8.01.30---AM.png" width=wide} **Al-Mantooq** refers to the *stated meaning* — what is expressed directly by the wording. **Al-Sareeh** means *explicit*. Hence, **Al-Mantooq al-Sareeh** is the meaning that is **explicitly and directly understood** from the wording itself, without need for estimation or interpretation. The types of *Al-Mantooq al-Sareeh* are four: 1. **Dhahir** 2. **Nass** 3. **Muawwal** 4. **Mujmal** Each describes a specific degree of clarity in wording and the corresponding ruling on how it may or may not be interpreted. ### **1. Dhahir** **Definition:** Dhahir is the speech that can bear two or more meanings, but one meaning is *clear and manifest* from the perspective of language, custom, or law — while the other meaning remains possible. **Ruling (Hukm):** It is *not permissible* to turn away from its apparent meaning except with clear evidence of **Ta’weel** (figurative interpretation). **Example:** > وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ ۚ > > “But Allah has permitted trading and forbidden interest” > (Qur’an 2:275) From this verse, it is *Dhahir* (clear and apparent) that **trade is lawful (Halal)** and **Riba (interest) is unlawful (Haram)**. The meaning of the words **أَحَلّ** (permitted) and  **حَرَّمَ** (forbidden) is clear and apparent, and can be understood without any deep analysis or external evidence. **Note on Ta’weel:** Ta’weel (figurative interpretation) may also include **Takhsees** (specification). For example, while the statement “Trade is Halal” is general, **not all types of trade** are Halal. Trade involving alcohol, for instance, is excluded by Takhsees. Hence, the apparent meaning remains valid, but its scope can be specified by further evidence.
Aspect Dhahir
Nature of Expression Can bear multiple meanings; one is predominant and apparent.
Degree of Clarity Apparent (clear to understanding without deep inference).
Possibility of Interpretation (Ta’weel) Permissible only with clear, external evidence.
Example “Allah permitted trade and forbade interest.” (2:275)
Ruling Follow the apparent meaning unless clear proof allows otherwise.
### **2. Nass** **Definition:** *Nass* is the speech that can bear only one meaning — either by its **original context** or through **Qara’in** (external evidences). There is **no possibility of Ta’weel** (figurative interpretation). **Ruling (Hukm):** It gives a **definite (qat‘i)** ruling, without any possibility of Ta’weel, according to the majority of scholars — except in cases of *naskh* (abrogation). --- **Example:** > قَالُوٓا۟ إِنَّمَا ٱلْبَيْعُ مِثْلُ ٱلرِّبَوٰا۟ ۗ وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ ۚ    > “They say, ‘Trade is no different than interest.’ But Allah has permitted trading and forbidden interest.” (Qur’an 2:275) From this verse and its context, it is *Nass* that **trade and Riba (interest)** are **two distinct things**. This is because the verse was revealed to **refute those kuffar** (disbelievers) who claimed that *trade and interest are the same*. Hence, the meaning here is single, clear, and definite — it cannot bear another interpretation. --- **Explanation:** - The *Dhahir* form of this verse shows that trade is lawful and Riba is unlawful. - But the *Nass* aspect of it establishes a definite distinction between the two. - Therefore, *Nass* is **clearer than Dhahir**. ---
Aspect Nass
Nature of Expression Can bear only one meaning, fixed by context or external evidence.
Degree of Clarity Definite and explicit — clearer than Dhahir.
Possibility of Interpretation (Ta’weel) None, except in the case of abrogation.
Example “Allah has permitted trade and forbidden interest.” (2:275)
Ruling Establishes a definitive (qat‘ī) meaning — trade and interest are not the same.
### **3. Muawwal** **Definition:** *Muawwal* is that expression which is **interpreted (made Ta’weel of)** — where the apparent meaning of the word is *less likely*, but is given an *alternative meaning* based on evidence that necessitates such interpretation. --- **Ruling (Hukm):** - The interpretation (*Ta’weel*) is **acceptable** if it is **closer** or **more likely** to the intended meaning. - It is **rejected** if the interpretation is **distant** or **less likely**. --- **Example of Acceptable Ta’weel** > “Divorced women must wait three monthly cycles before they can re-marry.” > (Qur’an 2:228) This verse, in its general wording, includes all women. However, **Ta’weel** (interpretation through specification) is applied based on another verse: > O you who have believed, when you marry believing women and then divorce them before you have touched them \[i.e., consummated the marriage\], then there is not for you any waiting period to count concerning them. (Quran 33:49) Thus, the general statement in 2:228 is interpreted and specified by 33:49. This is an example of **acceptable Ta’weel**, because the new meaning is supported by clear evidence and remains close to the apparent wording. This is a form of takhsees, which we have explained previously ::bookmark{url="/aamkhaas/" title="Usul-Al-Fiqh Made Easy (Part 17) - What is Takhsees (Aam and Khaas)?" description="In our ongoing study of Usool al-Fiqh (principles of Islamic Fiqh), we have systematically studied Al-Hukm, examined the various types and sources of Al-Hukm, as well as the different types of Ijtihad. Now, when you have the Nusus (Quran and Sunnah), the question is: what are the tools, what are" author="Arriqaaq" publisher="Arriqaaq" icon="/images/icon/Flower-Fern-Business-logo-2-3.png" thumbnail="/images/thumbnail/Screenshot-2025-09-23-at-6.36.03---PM.png"} --- **Example of Unacceptable Ta’weel** Abu Wahb al-Jaishani narrated that: He heard Ibn Fairuz Ad-Dhailami narrating from his father: > “I went to the Prophet and said, ‘O Messenger of Allah! I accepted Islam and I had two sisters (as wives).’ > The Messenger of Allah said: ‘Choose whichever of them you will.’” > *(Jami‘ al-Tirmidhi 1129, Hasan Hadith)* The Hanafi school of thought makes *Ta’weel* of this narration, claiming that the Prophet meant: *Keep the first wife and divorce the second*, because they assume that the contracts (*‘aqd*) for both sisters were done at the same time. However, there is **no proof** indicating that both contracts were simultaneous, nor that the Prophet’s command referred specifically to the first wife. Therefore, this interpretation is **unacceptable**, as it lacks supporting evidence and forces a distant meaning upon the wording. ---
Aspect Muawwal
Nature of Expression The apparent meaning is set aside in favor of a less apparent one, based on evidence.
Degree of Clarity Apparent meaning remains possible but is overridden by stronger contextual or textual proof.
Condition for Acceptance Interpretation must be closer to the likely intent and supported by valid evidence.
Example (Accepted) Qur’an 2:228 specified by Qur’an 33:49.
Ruling Accept Ta’weel when justified by strong evidence; reject when it is speculative or distant.
### **4. Mujmal** **Definition:** *Mujmal* is that expression which **equally bears two or more meanings**, without any preference for one particular meaning over the others. The wording itself does not provide a basis to determine which meaning is intended. --- **Ruling (Hukm):** When a statement is *Mujmal*, one must **suspend judgment (tawaqquf)** until its meaning is clarified through **additional evidence** from the nusus. --- **Example:** > “They seek a ruling from you. > Say, ‘Allah gives you the ruling concerning *Kalālah*.’” > (Qur’an 4:176) The word **Kalalah** in this verse is *Mujmal*, as it can bear several possible meanings:
Possible Meaning of “Kalalah” Description
1. A deceased person who has no ascendants or descendants.
2. A heir who is not from the ascendants or descendants of the deceased.
3. The relatives of the deceased who are neither ascendants nor descendants.
Among these, experts on inheritance considered the **first meaning** — “a deceased who has no ascendants or descendants” — to be the **rājih (stronger)** interpretation. ---
Aspect Mujmal
Nature of Expression Equally supports multiple meanings, with no preference within the wording itself.
Degree of Clarity Indeterminate — requires external clarification.
Interpretive Action (Hukm) Suspend judgment (tawaqquf) until clarified by other evidence.
Example “Kalalah” in Qur’an 4:176.
Meaning (Preferred) Deceased who has no ascendants or descendants.
--- Thus, *Mujmal* represents the limit of explicit meaning — where the wording itself does not provide decisive guidance. Clarity, in such cases, must come from the nusus. --- ## **Al-Mantooq Ghayr Sareeh (The Non-Explicit Stated Meaning)** ::image{src="/images/2025/10/Screenshot-2025-10-17-at-8.03.43---AM.png" width=wide} **Al-Mantooq** means *the stated meaning*. **Ghayr Sareeh** means *non-explicit*. Hence, **Al-Mantooq Ghayr Sareeh** refers to meanings that are *stated or indicated within the wording*, yet **not expressed explicitly**. They are meanings derived by **implicit reasoning** from the structure of the statement itself. The types of *Al-Mantooq Ghayr Sareeh* are three: 1. **Dalalat al-Iqtida** 2. **Dalalat al-Isharah** 3. **Dalalat al-Tambeeh wal-Imah** --- ### **1. Dalalat al-Iqtida** **Definition:** It is the **necessity of estimating a word** within the speech in order to **correct its meaning** — either *legally* or *rationally*. The meaning becomes complete only when an implied word is mentally supplied. --- **Example 1:** > **حُرِّمَتْ عَلَيْكُمْ أُمَّهَـٰتُكُمْ** > “Prohibited to you are your mothers” > (Qur’an 4:23) Prohibited in what? Estimating a word in above ayah to correct its meaning legally or rationally means it is referring to “Nikah” The central implied term is **“Nikāh” (marriage)**. Thus, the full sense is: > “Prohibited to you (for marriage) are your mothers.” This necessity of implied completion is what defines *Dalalat al-Iqtida*. --- **Example 2:** > **وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَـٰدِقُونَ** > Ask the town in which we have been, and the caravan with which we have come, and undoubtedly we are truthful.(Quran 12:82) The expression “Ask the town”, the *intended meaning* is **“Ask the people of the town.”** --- ### **2. Dalalat al-Isharah** **Definition:** Also called **Isharat al-Nass** in Hanafi works, *Dalalat al-Isharah* refers to the **implied meanings of the words in a text** that are **not explicitly intended by the speaker**, meaning the ayah is not revealed for this purpose. In other words, the text is *not revealed or written for that purpose*, but these meanings can be derived through contemplation on the words themselves, without necessarily linking the text to any other context or external sources. --- **Example 1** > **فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ** > Ask the people (having the knowledge) of the Reminder, if you do not know. (Quran 16:43) The *Dalalat al-Isharah* in this verse is that **in every city or town, there must exist people of knowledge (Ahl al-Dhikr)**. --- **Example 2** > **وَعَلَى ٱلْمَوْلُودِ لَهُۥ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِٱلْمَعْرُوفِ ۚ** > The child’s father will provide reasonable maintenance and clothing for the mother ˹during that period˺. (Quran 2:233) The *Dalalat al-Isharah* here is that the **child is attributed to the father**, derived from the phrasing: > “Upon the father of the child (المولود له).” The use of the **lam (لَهُ)** indicates attribution — showing that the child belongs to the father. --- ### **3. Dalalat al-Tambeeh wal-Imah** **Definition:** *Dalālat al-Tambeeh wal-Imah* refers to a type of indication where the **speech implicitly points to the reason (‘illah)** for a ruling — just as it explicitly indicates the ruling itself. In such cases, the text conveys both: - the **legal judgment**, and - the **underlying illah (rationale)** behind that judgment, though the rationale is not directly stated but inferred from the structure or linkage within the statement. --- > **Example:** >  **وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقْطَعُوٓا۟ أَيْدِيَهُمَا** > As for male and female thieves, cut off their hands (Quran 5:38) Here, the wording explicitly conveys the **ruling** — the command to cut off the hand. But it also *implicitly indicates* the **reason (‘illah)** — namely, **the act of theft**. Thus by **Dalalatut Tambeeh wal eemah,** amputation is justified by “theft”. The presence of the conjunction **“fa” (فَ)** in *“فَاقْطَعُوا أَيْدِيَهُمَا”* (“then cut off their hands”) links the act of theft to its consequence (amputation), establishing a relationship of **causation**. --- ## **Al-Istidlaal bil Mafhoom** ### **Definition** The term *Al-Mafhoom* (المفهوم) comes from *fahima* — “to understand” or “to comprehend.” Linguistically, it refers to **something understood from speech**, even if not explicitly stated. Technically, in *Usul al-Fiqh*, it means: > “The meaning that is **understood from the words of the text**, **not the literal meaning** behind spoken words.” Mafhoom al-Muwafaqah refers to the understood meaning that is in agreement with something. If the rule derived from the meaning of the text is in agreement with the explicit (Mantooq) meaning of the text, then it will be considered Mafhoom al-Muwafaqah. --- ## **Types** ::image{src="/images/2025/10/Screenshot-2025-10-17-at-8.07.40---AM.png" width=wide} *Mafhoom* is divided into two main categories: 1. **Mafhoom al-Muwafaqah** – The *understood meaning that agrees* with the stated text. 2. **Mafhoom al-Mukhalafah** – The *understood meaning that differs* from the stated text. ### **1. Mafhoom al-Muwafaqah** **Definition** *Mafhoom al-Muwafaqah* refers to the **understood meaning that agrees** with the explicit (Mantooq) meaning of the text. If the rule derived from the implied meaning of the text **aligns** with the rule derived from the stated meaning, it is considered *Mafhoom al-Muwafaqah*. --- **Example 1** > فَلَا تَقُل لَّهُمَآ أُفٍّۢ وَلَا تَنْهَرْهُمَا > Never say to them ˹even˺ ‘uff,’ nor yell at them. (Quran 17:23) The ***Mantooq*** (stated meaning) of this verse is the **prohibition of saying “uff”** to one’s parents. However, the ***Mafhoom*** (understood meaning) gives the understanding and extends this prohibition to **any form of harm**, including **physical abuse** — even though this is not mentioned directly. Hence: - The *Mantooq* prohibits verbal disrespect. - The *Mafhoom* prohibits physical abuse. Both meanings indicate prohibition. Therefore, this *Mafhoom* is classified as **Mafhoom al-Muwafaqah**, since it agrees with the explicit meaning. --- **Example 2** > إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَـٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًۭا ۖ وَسَيَصْلَوْنَ سَعِيرًۭا > > Indeed, those who unjustly consume orphans’ wealth ˹in fact˺ consume nothing but fire into their bellies. And they will be burned in a blazing Hell! (Quran 4:10) The ***Mantooq*** prohibits **unjustly taking** the wealth of orphans. The ***Mafhoom*** conveys a more comprehensive prohibition, it extends this prohibition to **destroying** or **wasting** their wealth. Both the stated and understood meanings convey **prohibition**, and hence the *Mafhoom* is in full agreement with the *Mantooq*. This is another example of **Mafhoom al-Muwafaqah**. --- ### **2. Mafhoom al-Mukhalafah** **Definition** The word *Mukhalafah* denotes **a lack of agreement or alignment** between two things. Hence, *Mafhoom al-Mukhalafah* refers to **an understood meaning that does not agree** with the explicit meaning of the text. This occurs when the rule derived from the *Mafhoom* **differs from** or **opposes** the rule derived from the *Mantooq*. For instance: - If the *Mantooq* establishes an **obligation**, - While the *Mafhoom* implies a **prohibition**, then the two are not in alignment, and the *Mafhoom* is classified as *Mafhoom al-Mukhalafah*. --- **Example 1** > O you who have believed, when you marry believing women and then divorce them before you have touched them \[i.e., consummated the marriage\], then there is not for you any waiting period to count concerning them. (Quran 33:49) The *Mantooq* establishes that **if a woman is divorced before consummation**, she **has no waiting period (‘Iddah)**. The *Mafhoom* implies that **if the divorce occurs after consummation**, then an **‘Iddah becomes obligatory**. Thus, the *Mantooq* negates the waiting period, while the *Mafhoom* affirms it — a case of **non-alignment**. Therefore, it is *Mafhoom al-Mukhalafah*. --- **Example 2** > “O you who believe, if a fasiq (sinful person) brings you a report, verify its correctness.” > *(Qur’an 49:6)* The *Mantooq* establishes that **if a sinful person (fasiq)** conveys a report, it must be **verified**. The *Mafhoom* implies that **if a trustworthy person (thiqah)** brings a report, it may be **accepted without verification**. Here, verification is required in the *Mantooq* but not in the *Mafhoom* — hence, *Mafhoom al-Mukhalafah*. --- ## **Types of Mafhoom al-Mukhalafah** ::image{src="/images/2025/10/Screenshot-2025-10-17-at-8.08.03---AM.png" width=wide} ### **1. Mafhoom al-Sifah (Based on Description)** > The Prophet ﷺ  said, "Procrastination (delay) in paying debts by a wealthy man is injustice. (Saheeh al-Bukhari 2287)  The *Mantooq* prohibits a **wealthy person** from delaying payment. The *Mafhoom* implies that a **poor person** unable to pay **may seek an extension**. Here, the rule is connected not to a named individual, but to a **descriptive term** — *“ghani”* (wealthy). This descriptive term refers to a type of person, rather than a proper noun or named individual. Therefore, this is *Mafhoom al-Sifah*. --- ### **2. Mafhoom al-Shart (Based on Condition)** > “If they are pregnant, then maintain them until they deliver.” > *(Qur’an 65:6)* The *Mantooq* obligates maintenance for **pregnant divorced women** until delivery. The *Mafhoom* implies that **non-pregnant divorced women** are **not entitled** to such support. Hence, a case of *Mafhoom al-Mukhalafah*. --- ### **3. Mafhoom al-Ghayah (Based on Limitation)** > “Then complete the fast until the night.” > *(Qur’an 2:187)* The *Mantooq* commands fasting **until sunset**. The *Mafhoom* implies that **fasting after sunset** is **not prescribed**. Thus, this is *Mafhoom al-Mukhalafah*. --- ### **4. Mafhoom al-Adad (Based on Number)** > “Those who accuse chaste women of adultery and fail to produce four witnesses — give them eighty lashes each, and do not ever accept any testimony from them.” > *(Qur’an 24:4)* The *Mantooq* sets the punishment at **eighty lashes**. The *Mafhoom* implies that **it is not permissible** to give **more or fewer** than eighty. Thus, the meaning derived by contrast is *Mafhoom al-Mukhalafah*. --- ## **Conclusion** We've seen what istinbaat is according to jumhoor. In the next part inshaAllah, we will analyse istinbaat according to the Hanafi School of Thought.