Al-Waadih Fee Usool ul-Fiqh by Muhammad Hussein Abdullah

The ‘Aamm is a Lafzh that takes in all that is fitting or viable (Saalih) for it, through a single worded expression (Lafzh).

Example: Al-Qawm (people/nation), Ar-Rijaal (men), Al-Mu’minoon (believers) and so on.

The Lafzh ‘Al-Qawm’ represents a single Lafzh under which many fall (within its meaning) in terms of women, men and children. This meaning takes in or absorbs into it all that fits it, through one single Lafzh.

There are Alfaazh (wordings) which the people of the language (i.e. those who came with it) provided in order to indicate and guide to the ‘Aamm (general). It is valid and correct (Saheeh) to use them as evidence to support that what is intended from them is Al-‘Umoom (generality or generalness). Consequently, what they guide to and indicate is ‘Aamm (general). These Alfaazh include 1 – The definite plural that has been defined (Mu’arraf) with ‘ال) ‘Alif and Laam) Al-Jinsiyah (of type/kind) or Al-Istighraaqiyah (absorption/taking in). This is like in the Qawl of Allah (swt):

‘Ar-Rijaal’ (the men) is a Lafzh ‘Aamm (general worded expression) and absorbs within it every man and the same applies to ‘An-Nisaa’ (the women).

2 – The definite plural that is defined (Mu’arraf) by ‘Idaafah’ (construct of attaching of one word to another) like in the example where Allah (swt) said:

The Lafzh ‘Awlaadakum’ (your children) absorbs within it the generality of ‘Awlaad’ (children).

3 – The Nakirah (indefinite) in the context (Siyaaq) of An-Nafiy (negation), An-Nahi (forbiddance) or As-Shart (condition). Example:

The Messenger of Allah (saw) said:

The Lafzh (wording) ‘Imra’ah’ (woman) is Nakirah (indefinite) in the Siyaaq (context or frame) of the Nafi (negation) i.e. it is preceded by the ‘Harf An-Nafi’ (the letter indicating negation) which is ‘La’. It therefore encompasses every woman.

And Allah (swt) said:

Here the Lafzh ‘Qawm’ (a people) is Nakirah (indefinite) in the Siyaaq (context/framing) of a Nahi (forbiddance) and this Lafzh encompasses any Qawm. It therefore indicates ‘Umoom (generality).

And Allah (swt) said:

The Lafzh ‘Faasiq’ (rebellious/disobedient) is Nakirah (indefinite) in the Siyaaq (context/framing) of a Shart (condition) because it has been preceded by the Harf of the Shart (letter or preposition of conditionality) The Lafzh of ‘Faasiq’ therefore indicates every Faasiq and so it is indicative of Al-‘Umoom (generality).

4 – Asmaa’ Ash-Shart (conditional nouns): Allah Ta’Aalaa says:

The Lafzh ‘منَ ’ (who(ever)) is an Ism Shart (conditional noun) that indicates Al-‘Umoom (generality) and so it is indicating that every Muslim who has witnessed the month of Ramadhaan and is Mukallaf (legally entrusted and responsible) must fast the month.

And the Qawl of Allah (swt):

The Lafzh أ‘ينْ َ (where) is an Ism Shart (conditional noun) for the place (Makaan) indicating the generality of place.

And His Qawl Ta’Aalaa:

The Lafzh ‘أي َ ‘which(ever)) is an Ism Shart (conditional noun) indicating Al-‘Umoom (generality).

5 – Asmaa’ ul-Istifhaam (questioning/enquiring nouns) like:

His Qawl (swt):

And the Qawl of Allah Ta’Aalaa:

And His speech ‘Azza Wa Jalla:

The Asmaa’ Al-Istifhaam (questioning nouns) in the previous Noble Aayaat which are: ‘منَ َماذَا’ ,‘ أْين’ and (who, what and where) are all Alfazh that indicate Al-‘Umoom (generality).

6 – Al-Asmaa’ Al-Mawsoolah: These include ‘منَ ’ (who) and ‘ما ‘ (what) if they are indicating the Jam’u (plural) and they also include ‘Alladheena’, Allaatiy and Allawaatiy…. This is like in the Qawl of Allah (swt):

So the Lafzh ‘منَ ’ (man) is an Ism Mawsool (relative pronoun) that indicates all that is in the heavens and the earth i.e. it indicates Al- ‘Umoom (generality).

Similarly, the Lafzh (wording) ‘ مَا ‘ is an Ism Mawsool that is indicative of a Jam’u (plural) and indicates Al-‘Umoom (generality).

Allah Ta’Aalaa said:

The Lafzh (‘Alladheena/who) is also indicative of Al-‘Umoom.

Allah (swt) says:

The Lafzh (worded expression) (Allaaiy/who) is from among the Asmaa’ Al-Mawsoolah (relative pronouns) that are indicative of generality (Al-‘Umoom).

7 – Al-Ism ul-Mufrad (the singular noun) that is defined (Mu’arraf) with ( ‘Alif Laam) like:

Allah (swt) said:

The Mufrad (singular) Lafzh ‘As-Saariq’ (thief) and the singular Lafzh ‘As-Saariqah’ encompass every male thief and every female thief as they are both indicative of Al-‘Umoom (generality). If however ‘‘Al-‘Ahdiyah (of convention) was attached or affixed to a Mufrad (singular word) then it would not be indicative of Al-‘Umoom (generality) like in the Qawl of Allah Ta’Aalaa:

So here the Lafzh (wording) ‘Al-Kitaab’ (the book) does not indicate to (the meaning) of every book but rather it is the Book Al-Ma’hood (that is well-known) and that is the Qur’aan Al-Kareem.

Some extra points of benefit:

1 – Al-Jam’u An-Nakirah (the indefinite plural) differs in respect to its ‘Umoom (generality) in the case where it does not take in all of its Afraad (individual elements) but rather absorbs or encompasses many of them. This is like the Qawl of Allah (swt):

The Lafzh ‘Rijaal’ (men) does not indicate all the men but rather indicates to a number from amongst them; more than two and the least numbering three.

2 – Al-‘Umoom indicates all of the Afraad (individual elements) that the Lafzh takes in and it could differ in respect to the minimum number that the Jam’u (plural) indicates and this lies between two and three.

As for from the perspective of the Sunnah, then the Salaat ul-Jamaa’ah (congregational prayer) is considered to be legitimately convened with only two people due to the Qawl of the Messenger (saw):

From the perspective of the language, then its determination requires a Qareenah (linkage/connotation) and so for instance Allah (swt) said to Aadam and Hawaa’ (ahs):

(Ihbitoo refers to the plural form). Here had the Qareenah not been mentioned then the Jam’u (plural) what have been indicative of more than two.

3 – There are Alfaazh which act as a Ta’keed (reiteration) of the ‘Umoom (generality) like Ajma’oon, Akta’oon, Kaaffah, ‘Aammah and so on.