Hujjojin takaita abin da yake gabaɗaya (Adillah) sun kasu zuwa kashi biyu:

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

Adillah Takhsees Muttasilah (hujjojin takaita da suka haɗu) da Adillah Takhsees Munfasalah (hujjojin takaita da suka rabu).

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

At-Takhsees Al-Muttasil shi ne wanda ba ya tsaye da kansa ba, sai dai ana ambaton takhsees (keɓancewa) tare da ‘aamm (gama-gari) a cikin nass guda ɗaya. Ma’anarsa tana haɗe da lafzin gama-gari, kuma yana cikin maganar da ke ɗauke da lafzin ‘aamm.

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.

Yana da nau'i huɗu, waɗanda su ne: Al-Istithnaa' (keɓewa ko banbanci), Ash-Shart (sharadi), As-Siffah (siffa/bayani/halayya) da Al-Ghaayah (iyakar ƙarshe).

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).

Takhsees ta hanyar Al-Istithnaa' (keɓewa) na nufin keɓewa ko cire abin da ke biye da keɓewar daga abin da ke gabansa.

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

Misali:

Example:

Allah (SWT) ya ce:

Allah (swt) said:

To haka, kalmar 'Al-Insaan' (mutum/ɗan Adam) lafzi ne na Aamm, domin ita kalma ce ta Mufrad Mu'arraf (ƙayyadaddiya) da 'ال' Al-Jinsiyyah, saboda haka tana ƙunshe da kowane ɗan Adam. Allah (SWT) ya sanar da mu cewa kowane ɗan Adam yana cikin asara, sannan ya keɓe ko ya fitar daga cikin waɗannan mutane masu asara da mutanen da ba za su yi asara ba, waɗanda su ne waɗanda suka yi imani kuma suka aikata ayyuka nagari (bisa ga umarnin Allah da hanininsa) … Wannan kuwa misali ne na Takhsees (ƙayyadewa) da ake yi ta hanyar Istithnaa' (keɓewa/fitarwa).

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).

- Sharadin ingancin istithnaa’ (keɓewa) shi ne ya zama Muttasil (haɗe) da abin da ake keɓewa daga gare shi (Mustathnaa Minhu) ba tare da wani rabuwa fiye da yadda aka saba ba tsakaninsu biyun. Dangane da waɗanda suka ce istithnaa’ (keɓewa) yana ingantuwa koda lokacin wata ya wuce (wato tazara mai girma), to wannan magana an ƙi ta kuma babu wata hujja da ke goyon bayanta.

- 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.

- Istithnaa' (keɓewa) yana komawa ga Mustathnaa Minhu (abin da ake yin keɓewar daga gare shi) mafi kusa. Allah Ta'aala ya ce:

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

Saboda haka matarsa ('Imra'ah') an keɓe ta daga cikin waɗanda za a ceto, amma ba a keɓe ta daga iyalin Lut ba, kuma za ta kasance daga cikin waɗanda za su halaka. - Ana halatta Mustathnaa (abin da aka keɓe) ya kasance daga wani Jins (jinsi/nau'i) daban da Mustathnaa Minhu (abin da ake yin keɓewar daga gare shi). Misali na haka shi ne a cikin Qawlin Allah Ta'aalaa:

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:

Kuma wannan saboda Iblees ba ya cikin Mala'ikun ba ne, kamar yadda Allah (SWT) ya ce:

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

Saboda haka Iblis ba ya cikin Malaa'ikah, illa daga cikin Jinn. Idan Istithnaa' (keɓewa) ya zo bayan jimloli da aka haɗa ko aka ɗaura su da juna (Ma'toof), to Istithnaa' yana komawa ga dukkan abin da aka ambata, muddin babu Daleel da zai takaita shi ga wani abu banda haka. Wasu malamai sun yi ra'ayin cewa Istithnaa' yana komawa ga jimla ta ƙarshe kaɗai, sai dai idan Daleel ya nuna gabaki ko cewa ya shafi dukkansu. Misali na wannan shi ne Faɗin Allah Ta'aalaa

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

Waɗanda suke zargin mata masu tsarki, sannan ba su kawo shaidu huɗu ba, to ku yi musu bulala tamanin, kuma kada ku karɓi shaidarsu har abada. Waɗannan su ne fasiqai (maƙaryata, masu tawaye, masu rashin biyayya ga Allah). Sai dai waɗanda suka tuba bayan haka, suka kuma aikata aiki nagari, to lalle Allah Mai yawan gafara ne, Mai yawan rahama. (An-Nur 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).

Istithnaa' (keɓewa) a nan yana komawa ga Faasiqeen kaɗai, ba ga bulala ko karɓar shaida ba, bisa ga ra'ayin da ya fi rinjaye (ko wanda ya fi ƙarfi).

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.

Idan al-'Aamm (na gaba ɗaya) ya kasance yana da alaƙa ko haɗe da wata Siffah (sifa/bayani/siffa ta kalma), to ana takaita shi da wannan siffar, kuma duk abin da ba shi ba ana fitar da shi daga cikinsa. Wannan kamar yadda yake a cikin maganar Manzon Allah 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):

Maganarsa ta "Saa'imah" (wacce ke kiwo a fili) sifa ce (siffah) da aka haɗa ta da lafazi na gama-gari ('aamm) wanda shi ne kalmar "Ibil" (raƙuma), wacce ke biye da kalmar "Kull" (kowane). Don haka tana shafar dukkan raƙuman, amma saboda an haɗa ta da wata sifa, wato "wacce ke kiwo a fili", duk raƙumin da ba ya kiwo a fili yana fita daga cikin wannan gama-gari, kuma waɗannan su ne raƙuman da ake ciyar da su da ciyawar da aka tara (fodder). Saboda haka yana nuna cewa babu zakka a kan raƙuman da ake ciyar da su da ciyawar da aka tara, sai dai zakka tana wajaba ne kawai a kan raƙuman da suke kiwo a fili, suna rayuwa suna ciyarwa daga makiyaya.

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.

Sharadin ingancin takamaiman bayani ta hanyar Siffah (siffa/halaye) shi ne cewa ya kasance yana da alaƙa da Mawsoof (abin da aka siffanta) ko kuma da Hukm mai haɗawa.

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.

Misali:

Example:

Maganarsa (SWT):

His Qawl (swt):

Anan ‘Nisaa’ikum’ (matanku) yana nufin ‘aamm (gabaɗaya) ne saboda yana cikin jam’i wanda aka haɗa da dammiri (Idaafah). Wannan ‘aamm din kuma an takaita shi da Siffah (siffa/bayani) da aka ambata bayansa, wato ‘to whom you have gone in’ (wadanda kuka shiga musu). Saboda haka, haramcin auren ’ya’yan matar (’yar matar miji) an takaita shi ga ’ya’yan matan da aka shiga musu, ba ya shafar ko ya hada da matan da aka yi wa aure amma ba a yi shiga ba tukuna.

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.

Kalmomin sharadi (adawaatus-shart) suna da yawa, kuma sun haɗa da:

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

Allah Ta'ala ya ce:

Allah Ta’Aalaa said:

Shari'ah (sharṭ) ta ƙayyade gādon miji da rabin abin da matarsa ta bari idan ba ta bar yaro ba bayan mutuwarta, ko namiji ne ko mace.

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.

Saboda haka, rabon rabin gado yana iyakance ne ga yanayin rashin ɗa. Idan kuwa tana da ɗa, to gadon zai bambanta, mijin kuma zai samu kwata na abin da ya rage (At-Tarkah). Sharadi, saboda haka, yana fitar da daga magana abin da, da ba don sharadin ba, da ya kasance cikinta. Wannan kamar faɗin: "Akrim Al-Mujaahideen In Fatahoo Al-Hisn" (Ka girmama mujahidai idan sun ci katanga). Da ba a kasance da shi ba a cikin tsarin kalmar ‘إن’ (idan), to girmamawar da ake yi (Al-Ikraam) da ta shafi dukkan mujahidai ce. Sai dai shigar da kalmar ‘إن’ tana fitar da waɗanda ba su ci katangar ba.

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.

Manzon Allah ﷺ ya ce:

And the Messenger of Allah (saw) said:

Этот шарт (условие) делает дозволенным для мужчины смотреть на любую часть тела женщины, которую он может увидеть, если он желает посвататься к ней, и таким образом это условие составляет исключение из запрета мужчине смотреть на ‘аурah (открытые места) женщин в данном случае, когда это делается с целью сватовства. Хадис, следовательно, ограничил ‘умум (общность) хурмah (запрета) мужчине смотреть на ‘аурah женщины, распространив его на всех, кроме тех, кто желает на ней жениться.

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.

Siffofin Al-Ghaayah su ne lafuzza biyu, waɗanda su ne:

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

ِ (Ilaa da Hattaa/har zuwa/har). Idan ɗaya daga cikin waɗannan kalmomi biyu ya zo cikin jumla gabaɗaya, to abin da ke bayansu yana fita daga hukuncin. Hukuncin abin da ke bayansu dole ne ya saɓa da hukuncin da ke gabansu.

ِ( 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.

Misali:

Example:

Allah (SWT) ya ce:

Allah (swt) said:

Lafzin ‘Aidiyakum’ (hannaye/gwiwar hannu) lafzi ne na ‘Aamm, wanda ya haɗa da ‘Yad’ tun daga kafaɗu har zuwa yatsu. Sai dai, ‘Aamm din an takaita shi ne da FaɗinSa: “Ilaa-l-Maraafiq” (zuwa gwiwar hannu). Saboda haka, abin da ake buƙata kuma aka umarta shi ne a wanke hannu daga yatsu zuwa gwiwar hannu. Ta haka ne ‘Ilaa’ (zuwa), wacce harafi ce ta Al-Ghaayah (iyaka), ta fitar da abin da ke bayan hakan daga wankewar. Sai dai, a matsayin ƙarin lura game da wannan batu musamman, Qaa’idar Shari’a (ƙa'idar Shari'a) da ke cewa: ‘Maa Laa Yatimm ul-Waajib Illaa Bihi FaHuwa Waajib’ (abin da wajibi ba ya cika sai da shi, to shi ma wajibi ne) ta sanya wankewar wani ɓangare na gwiwar hannu ya zama wajibi, domin tabbatar da cewa an cika wankewar hannu zuwa gwiwar hannu. Ga wani misali:

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:

Allah Ta'ala ya ce:

Allah Ta’Aalaa said:

Lafzin ‘Alladheena’ (waɗanda) yana tabbatar da al-‘Umoom (ma’ana gabaɗaya), domin Ism Mawsool (kalmar nuni ta sifa) tana nuna Jam’i (yawa), kuma Allah ya umarce mu da yaƙar waɗanda ba su yi imani da Allah ba a hanya ta gabaɗaya. Sai aka biye wannan da kalmar Al-Ghaayah (iyaka) ‘Hattaa’ (har sai), don haka ta fitar da waɗanda aka wajaba a yaƙe su, waɗanda su ne waɗanda suke bayar da Jizyah kuma suke miƙa wuya ga ikon Musulunci. Waɗanda suka yi haka, ba a yaƙe su ba saboda bayar da Jizyah ɗinsu.

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.

Saboda haka, takhsees na 'Aamm, wato 'wadanda basa imani da Allah', ya faru ta hanyar Ghaayah da sigarta 'Hattaa', don haka abinda ya biyo bayan 'Hattaa' (har zuwa) ya sabawa abinda ke gabanta ta fuskar Hukuncinsa. Wannan shine inda abinda ya zo bayanta aka fitar da shi daga abinda ke gabaninta ta fuskar Hukunci, a lokacin da abinda ke gabanta ya kasance 'Aamm (gaba daya).

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).