الأدلة على تخصيص العام تنقسم إلى قسمين:

The Adillah (evidences) of specifying the general are divided into two categories:

الأدلة التخصيصية المتصلة (أدلة تخصيص متصلة) والأدلة التخصيصية المنفصلة (أدلة تخصيص منفصلة)

Adillah Takhsees Muttasilah (connecting evidences of specification) and Adillah Takhsees Munfasalah (separated evidences of specification).

التخصيص المتصل هو ما لا يكون مستقلاً بذاته، بل يُذكر التخصيص مع العام في نفس النص، ويرتبط معناه باللفظ العام، ويكون جزءاً من الكلام الذي يحتوي على اللفظ العام.

At-Takhsees Al-Muttasil is that which is not independent in itself but rather the Takhsees (specification) is mentioned along with the ‘Aamm (general) within the same Nass (text). Its meaning is attached to the general Lafzh and it is a part of the speech that contains the ‘Aamm Lafzh.

لَهُ أَرْبَعَةُ أَنْوَاعٍ، وَهِيَ: الِاسْتِثْنَاءُ، وَالشَّرْطُ، وَالصِّفَةُ، وَالْغَايَةُ.

It has four types which are: Al-Istithnaa’ (exemption or exception), Ash-Shart (the condition), As-Siffah (adjective/description/attribute) and Al-Ghaayah (end point).

التخصيص بطريق الاستثناء يعني إخراج ما يأتي بعد أداة الاستثناء من حكم ما قبلها، أي استبعاده وعدم شموله بالحكم الذي تقرر لما سبقه.

The Takhsees by way of Al-Istithnaa’ (exception) means excluding or exempting that which follows the exemption from that which was before it.

Example:

Example:

قال الله سبحانه وتعالى:

Allah (swt) said:

إذن فلفظ «الإنسان» لفظ عامّ، لأنه مفرد معرّف بـ«ال» الجنسية، وبناءً على ذلك فهو يشمل كل إنسان. وقد أخبر الله سبحانه أن كل إنسان خاسر، ثم استثنى من أولئك الخاسرين أفراداً لن يكونوا خاسرين، وهم الذين آمنوا وعملوا الصالحات (وفق أوامره ونواهيه). فهذا مثال للتخصيص الذي يقع بالاستثناء.

So the Lafzh (wording) ‘Al-Insaan’ (man/human) is a Lafzh ‘Aamm because it is Mufrad Mu’arraf (defined) with ‘ال ‘Al-Jinsiyah and consequently it encompasses every human being. Allah (swt) has informed us that every human being is a loser and then excluded or exempted from those people who are losers Afraad (individual elements) that will not be losers and they are those who have believed and acted righteously (in accordance to His commands and prohibitions) … This then represents an example of the Takhsees (specification) that takes place by the Istithnaa’ (exception/exemption).

من شروط صحة الاستثناء أن يكون متصلًا بالمستثنى منه دون أن يكون بينهما فاصل يزيد على المعتاد. أما القائلون بصحة الاستثناء ولو مضى عليه زمن شهر (أي بُعد شاسع) فهذا القول مردود ولا دليل يسنده.

- It is a condition for the validity of the Istithnaa’ (exemption) for it be Muttasil (connected) to the Mustathnaa Minhu (the matter being exempted from) without there being a (more than normal) separation between them both. As for those who say that the Istithnaa’ (exception) is valid and even if the time of a month had passed (i.e. great distance) then this is rejected and has no Daleel to support it.

- الاستثناء يعود إلى أقرب مستثنى منه (الشيء الذي يُستثنى منه). قال الله تعالى:

- The Istithnaa’ (exception) returns to the nearest Mustathnaa Minhu (matter which the exception is being made from). Allah Ta’Aalaa said:

فَأَنْجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ، فَامْرَأَتُهُ مُسْتَثْنَاةٌ مِنَ النَّاجِينَ، وَغَيْرُ مُسْتَثْنَاةٍ مِنْ آلِ لُوطٍ، فَهِيَ مِنَ الْهَالِكِينَ. - يَجُوزُ أَنْ يَكُونَ الْمُسْتَثْنَى مِنْ جِنْسٍ مُخَالِفٍ لِلْمُسْتَثْنَى مِنْهُ، وَمِثَالُ ذَلِكَ مَا جَاءَ فِي قَوْلِ اللهِ تَعَالَى:

So his ‘Imra’ah’ (wife) was exempted from those who will be saved but not exempted from the family of Lut and she will be amongst those who perish. - It is permitted for the Mustathnaa (exempted matter) to be from a different Jins (kind/type) than the Mustathnaa Minhu (matter the exemption is being made from). An example of that is found in the Qawl of Allah Ta’Aalaa:

وَذٰلِكَ لِأَنَّ إِبْلِيسَ لَمْ يَكُنْ مِنَ الْمَلَائِكَةِ، كَمَا قَالَ اللهُ تَعَالَى:

And that is because Iblees was not from amongst the Malaa’ikah (angels) as Allah (swt) said:

إبليس إذن ليس من الملائكة بل هو من الجن. إذا جاء الاستثناء بعد جمل متعاطفة بعضها على بعض، فإن الاستثناء يعود إلى الجميع ما لم يوجد دليل يخصصه بغير ذلك. وذهب بعض العلماء إلى أن الاستثناء يعود إلى الجملة الأخيرة وحدها، إلا إذا دل الدليل على العموم أو على شموله لها كلها. ومن أمثلة ذلك قول الله تعالى

Iblees is therefore not from the Malaa’ikah but rather from the Jinn. - When the Istithnaa’ (exception) comes after sentences that are connected or joined (Ma’toof) to one another, then the Istithnaa’ returns to all (that has been mentioned) as long as there is no Daleel to specify other than that. Some have held the view that the Istithnaa’ (exception) returns back to the last sentence (or statement) alone unless the Daleel indicates generality or that it covers all of them. An example of this is the Qawl of Allah Ta’Aalaa

وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا ۚ وَأُولَٰئِكَ هُمُ الْفَاسِقُونَ * إِلَّا الَّذِينَ تَابُوا مِن بَعْدِ ذَٰلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ (النور: 4-5)

And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Fasiqun (liars, rebellious, disobedient to Allah). Except those who repent thereafter and do righteous deeds, (for such) verily, Allah is Oft-Forgiving, Most Merciful (An-Noor 4-5).

والاستثناء في هذه الآية يعود إلى الفاسقين وحدهم، لا إلى الجلد أو قبول الشهادة، وذلك على الرأي الراجح.

The Istithnaa’ (exception) here returns to the Faasiqeen alone and not to the flogging or acceptance of testimony, according to the preponderant (or stronger) opinion.

إذا اتصل العامّ بصفةٍ أو ارتبط بها، فإنه يُخصَّص بها، ويخرج عنه كلُّ ما عداها. ومن ذلك قولُ رسولِ الله ﷺ:

If the ‘Aamm (general) is connected or linked to a Siffah (attribute/description/adjective) then it is specified by it and all other than it is excluded from it. This is like in the statement of the Messenger of Allah (saw):

قوله: «سائمة» صفةٌ تعلّقت بالعامّ، وهو اللفظ «إبل» الذي يتبع كلمة «كلّ»، فهو يشمل جميع الإبل. لكنّ تعلّقه بالصفة «السائمة» يُخرج من هذا العموم كلَّ إبلٍ ليست سائمة، وهي الإبل التي تُعلف بالعلف. فيدلّ ذلك على أنه لا زكاةَ في الإبل المعلوفة، وإنما تجب الزكاة في الإبل السائمة فقط، التي ترعى بحرّيّة وتعيش وتتغذّى من المراعي.

His statement ‘Saa’imah’ (free grazing) is a Siffah (adjective) that has been connected to the ‘Aamm (general) which is the Lafzh ‘Ibil’ (camel) that follows the word ‘Kull’ (every). So it covers all of the camels however due to being connected or linked to a Siffah, the wording ‘Free grazing’, all camels that are not free grazing are taken out from this generality and these are the camels which are fed with fodder. It therefore indicates that there is no Zakaah upon the foddered camels but rather Zakaah is only due upon those camels which graze freely, live and feed off the pastures.

شرط صحة التقييد بالصفة أن تكون متصلة بالموصوف أو بالحكم المتعلق بها.

The condition for the validity of specifying by the Siffah (description/attribute) is that it is connected to the Mawsoof (described thing/matter) or to the connecting Hukm.

Example:

Example:

قَوْلُهُ (سبحانه وتعالى):

His Qawl (swt):

هنا لفظ «نسائكم» عامّ، لأنه جمعٌ مضافٌ إلى ضمير، ثم خُصّ هذا العامّ بالصفة المذكورة بعده «اللاتي دخلتم بهن»، فيكون تحريم الزواج بالربيبة مقصورًا على بنات الزوجات اللاتي دخل بهن، ولا يشمل المعقود عليهن اللاتي لم يُدخَل بهن بعدُ.

Here the Lafzh ‘Nisaa’ikum’ (your women) is ‘Aamm because it is a plural that is added to a pronoun (Idaafah). This ‘Aamm (general) has then been specified by the Siffah (adjective/description) that is mentioned following it ‘To whom you have gone in’. Therefore, the Tahreem (prohibition) of marrying the step-daughter is restricted to the daughters of the wives that had been entered into while it does not encompass and cover the women which has been contracted (in marriage) but the marriage has yet to have been consummated.

إنَّ أدوات الشرط كثيرةٌ، ومنها:

The Adawaat (particles) of the Shart (condition) are numerous and they include:

قال الله تعالى:

Allah Ta’Aalaa said:

اشترط الشرعُ أن يرث الزوجُ نصفَ ما تتركه زوجتُه إذا لم تترك بعد موتها ولداً، ذكراً كان أو أنثى.

The Shart (condition) has specified the inheritance of the husband with half of what his wife leaves behind if she does not leave behind her, following her death, a child, whether male or female.

فَيَقْتَصِرُ إِذًا إِرْثُ النِّصْفِ عَلَى حَالَةِ عَدَمِ الْوَلَدِ. فَإِنْ كَانَ لَهَا وَلَدٌ فَيَخْتَلِفُ الْإِرْثُ، وَيَأْخُذُ الزَّوْجُ حِينَئِذٍ رُبْعَ مَا بَقِيَ (التَّرِكَةِ). وَالشَّرْطُ، عَلَى هَذَا، يُخْرِجُ مِنَ الْخِطَابِ مَا كَانَ لِيَبْقَى دَاخِلًا فِيهِ لَوْ لَمْ يُوجَدِ الشَّرْطُ. وَمِثَالُ ذَلِكَ قَوْلُهُ: «أَكْرِمِ الْمُجَاهِدِينَ إِنْ فَتَحُوا الْحِصْنَ». فَلَوْ لَمْ يَكُنْ ذَلِكَ فِي صِيغَةِ «إِنْ» لَكَانَ الْإِكْرَامُ عَامًّا لِجَمِيعِ الْمُجَاهِدِينَ، أَمَّا إِدْخَالُ «إِنْ» فَيُخْرِجُ مِنْهُمْ مَنْ لَمْ يَفْتَحُوا الْحِصْنَ.

The inheritance of half is therefore restricted to the case of the non-existence of a child. If however she has a child then the inheritance would differ and the husband would then get a quarter of what is left (At-Tarkah). The Shart, as such, excludes from the speech that which if the Shart had not been there, would have remained within it. This is like the statement: “Akrim Al-Mujaahideen In Fatahoo Al-Hisn” (Honour the Mujaahideen if they conquer the fortress). If it had not been in the Seeghah (form) of ‘إن) ‘if) then the Ikraam (honouring) would have been general for all of the Mujaahideen. However, the insertion of ‘إن ‘takes out those who do not conquer the fortress.

وَقَالَ رَسُولُ اللهِ ﷺ:

And the Messenger of Allah (saw) said:

هذا الشرط يجعل للرجل أن ينظر إلى أي جزء من بدن المرأة يستطيع النظر إليه إذا أراد خطبتها للزواج، وبذلك يكون هذا الشرط قد استثنى من تحريم نظر الرجل إلى عورة المرأة هذه الحالة، وهي حالة النظر بقصد خطبتها للزواج. فيكون الحديث قد خصّص عموم تحريم نظر الرجل إلى عورة المرأة بغير من يريد خطبتها.

This condition makes it permissible for the man to look at any part of the body of the woman that he is capable of seeing if he wishes to engage her for marriage and so this Shart (condition) has made an exception to the prohibition of the man looking at the ‘Awrah of the women in this case when it is for the purpose of engaging her in marriage. The Hadeeth has therefore specified the ‘Umoom (generality) of the Hurmah (prohibition) of the man looking at the ‘Awrah of the woman to other than those who wish to engage her.

صُوَرُ الغاية لفظان، وهما:

The forms of the Ghaayah are two Lafzhs (wordings) which are:

إلى وحتى (إلى وحتى). إذا وردت إحدى هاتين الصيغتين ضمن الكلام العام، فإن ما يأتي بعدهما يكون مستثنى، ويجب أن يكون حكم ما بعدهما مخالفًا للحكم الذي قبلهما.

ِ( Ilaa and Hattaa/to/until). If any of these two worded expressions are included within the general speech, then what comes after them is excluded. The Hukm of what follows must be contrary to the Hukm that was before it.

Example:

Example:

قال الله سبحانه وتعالى:

Allah (swt) said:

اللفظ «أيديكم» (الأيدي/الذراعان) لفظ عام، ويشمل «اليد» من الكتفين إلى الأصابع. ولكن العام قد خُصّ بقوله تعالى: «إِلَى الْمَرَافِقِ» (إلى المرافق). وعليه، فإن الواجب والمطلوب هو غسل اليد من الأصابع إلى المرافق. وبذلك فإن «إلى»، وهي حرف من حروف الغاية، قد أخرجت ما بعد ذلك من الغسل. ومع ذلك، فإن هناك ملاحظة إضافية في هذه المسألة بعينها، وهي القاعدة الشرعية: «ما لا يتم الواجب إلا به فهو واجب»، التي أوجبت غسل جزء من المرافق، وذلك لضمان أن يتحقق غسل اليد إلى المرافق. ومثال آخر:

The Lafzh ‘Aidiyakum’ (hands/forearms) is a Lafzh ‘Aamm and includes the ‘Yad’ from the shoulders until the fingers. However, the ‘Aamm has been specified by His Qawl: “Ilaa-l-Maraafiq” (to (or until) the elbows). Consequently, what is required and has been requested is to wash from the hand that which is from the fingers to the elbows. In that way ‘Ilaa’ (To/until), which is a Harf (particle of) Al-Ghaayah, has excluded that which comes after that, from the washing. However, as an extra point of note, in respect to this issue specifically, the Qaa’idah Ash-Shar’iyah (Shar’iyah principle) that states: ‘Maa Laa Yatimm ul-Waajib Illaa Bihi FaHuwa Waajib’ (That which the Waajib is not fulfilled except with it is a Waajib) has made the washing of a bit or part of the elbows Waajib and that is in order to ensure the washing of the Yad (arm) to the elbows is fulfilled. Another example:

قال الله تعالى:

Allah Ta’Aalaa said:

الّفظ «الَّذِينَ» يُفيد العُمُومَ، لأنَّ الاسمَ الموصولَ يدلُّ على الجمعِ، وقد أمرَ اللهُ بقتالِ الَّذينَ لا يُؤمنونَ باللهِ قتالًا عامًّا. ثمَّ جاءتْ بعدَ ذلكَ أداةُ الغايةِ «حتَّى»، فاستثنتْ من وجوبِ القتالِ مَن يُعطونَ الجِزيةَ ويخضعونَ لسلطانِ الإسلامِ، فهؤلاءِ لا يُقاتَلونَ بسببِ إعطائِهمُ الجِزيةَ.

The Lafzh ‘Alladheena’ (those) establishes al-‘Umoom (generality) because the Ism Mawsool (relative pronoun) indicates a Jam’un (plural) and Allah has commanded us to fight those who do not believe in Allah in a general manner. This was then followed by the particle (‘Adaat) of Al-Ghaayah ‘Hattaa’ and so it excluded from those whom it is obligatory to fight and they are those who give the Jizyah and submit to the authority of Islam. Those, who do that, are not fought as a result of their giving of the Jizyah.

لہٰذا العامّ، وهو «الذين لا يؤمنون بالله»، قد وقع تخصیصه بالغایة وصیغتها «حتى»، فيكون ما بعد «حتى» مخالفًا في حكمه لما قبلها. وهنا يخرج ما جاء بعدها من حكم ما قبلها، في الحالة التي يكون فيها ما قبلها عامًّا.

Consequently, the Takhsees of the ‘Aamm, which is ‘those who don’t believe in Allah’, has occurred by way of the Ghaayah and its form ‘Hattaa’ and so what comes after the ‘Hattaa’ (until) is contrary, in respect to its Hukm, to what is before ‘Hattaa’ (until). This is where that which came after it was taken out of that which was before it in respect to the Hukm, in the case where what was before it was ‘Aamm (general).