Al-‘Aamm (Na Gaba Ɗaya)
Al-‘aamm (the General)
Ma'anarsa:
Its definition:
Al-'Aamm shi ne lafazi (lafzh) da ke shiga da duk abin da ya dace ko ya yiwu (Saalih) a gare shi, ta hanyar magana guda ɗaya (lafzh).
The ‘Aamm is a Lafzh that takes in all that is fitting or viable (Saalih) for it, through a single worded expression (Lafzh).
Misali: Al-Qawm (mutane/al'umma), Ar-Rijaal (maza), Al-Mu'minoon (muminai) da sauransu.
Example: Al-Qawm (people/nation), Ar-Rijaal (men), Al-Mu’minoon (believers) and so on.
Kalmar "Al-Qawm" lafazi ɗaya ce wadda ƙarƙashinta mutane da yawa suke shiga (a cikin ma'anarta) ta fuskar mata, maza da yara. Wannan ma'ana tana shigar da duk abin da ya dace da ita, ko ta haɗa shi cikinta, ta hanyar lafazi guda ɗaya.
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.
Al-Alfaazh Al-‘Aammah (kalmomi na gaba ɗaya)
Al-Alfaazh Al-‘Aammah (the general worded expressions)
Akwai kalmomi (lafuzza) waɗanda mutanen harshen (wato waɗanda suka zo da shi) suka samar domin nuna da jagorantar zuwa ga 'Aamm (gabaɗaya). Yana da inganci kuma daidai (Saheeh) a yi amfani da su a matsayin hujja don tabbatar da cewa abin da ake nufi da su shi ne Al-'Umoom (gabaɗaya ko faɗin ma'ana). Saboda haka, abin da suke jagoranta zuwa gare shi, suke kuma nunawa, shi ne 'Aamm (gabaɗaya). Waɗannan kalmomi sun haɗa da: 1 – Jam'in da aka ayyana (Mu'arraf) da ‘ال’ (Alif da Laam) na Al-Jinsiyah (nau'i/jinsi) ko Al-Istighraaqiyah (shigar da komai). Misali kamar Kalmar Allah (swt):
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):
Maza ne masu tsaro da kula da mata (An-Nisaa' 34).
Men are the protectors and maintainers over women (An-Nisaa’ 34).
"Ar-Rijaal" (maza) lafzi ne na 'Aamm (kalma mai ma'ana gama-gari), kuma yana shigar da kowane namiji a cikinsa, haka ma "An-Nisaa" (mata).
‘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 – Jam'in ma'arifa (jam'i da aka bayyana ta) ta hanyar 'Idaafah' (haɗa kalma da wata), kamar a misalin inda Allah (SWT) ya ce:
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:
Kada ku kashe 'ya'yanku saboda tsoron talauci (Al-An'aam 151).
And do not kill your children out of fear of poverty (Al-An’aam 151).
Kalmar ‘Awlaadakum’ (yaranku) tana ƙunshe da ma’anar gabaɗaya ta ‘Awlaad’ (yara).
The Lafzh ‘Awlaadakum’ (your children) absorbs within it the generality of ‘Awlaad’ (children).
3 – An-Nakirah (nakira/rashin ƙayyadewa) a cikin mahallin (Siyaaq) na An-Nafiy (musantawa), An-Nahi (hani) ko As-Shart (sharadi). Misali:
3 – The Nakirah (indefinite) in the context (Siyaaq) of An-Nafiy (negation), An-Nahi (forbiddance) or As-Shart (condition). Example:
Manzon Allah ﷺ ya ce:
The Messenger of Allah (saw) said:
Ba ya halatta ga mace mai imani da Allah da Ranar Lahira ta yi tafiyar yini da dare guda sai tare da wani mahram nata (Malik a cikin Al-Muwatta').
It is not Halaal for a woman who believes in Allah and the Last Day to travel a distance of a day and a night except with a Mahram relative from her (Malik in Al-Muwatta’).
Kalmar "Imra'ah" (mace) ta zo a cikin siga ta Nakirah (nakiri, wato ba ta ƙayyadaddun ba) a cikin Siyaaq (mahallin) na Nafi (musantawa), wato tana biye da "Harf An-Nafi" (harafin musantawa) wanda shi ne "La". Saboda haka tana ƙunshe da kowace mace.
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.
Kuma Allah (SWT) ya ce:
And Allah (swt) said:
Ya ku waɗanda suka yi imani, kada wasu mutane su yi wa wasu mutane izgili (Al-Hujurat 11).
O you who have believed, no people should ridicule [another] people (Al-Hujuraat 11).
A nan lafazin ‘Qawm’ (mutane/al'umma) nakira ne a cikin siyaqin nahi (hani), kuma wannan lafazi ya shafi kowace qawm. Saboda haka yana nuna ‘umum (gama-gari).
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).
Kuma Allah (SWT) ya ce:
And Allah (swt) said:
Ya ku waɗanda kuka yi imani! Idan wani fasiƙi ya zo muku da wani labari, ku bincika shi, don kada ku cuci mutane da jahilci, daga bisani ku yi nadama game da abin da kuka aikata.
O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done (Al-Hujuraat 6).
Lafẓin 'Fāsiq' (mai fasiƙanci/mai tawaye) nakirah ne (ba takamaimai ba) a cikin siyāq (mahallin/tsari na jumla) na sharṭi (sharadi), saboda an riga an gabatar da shi da harfin sharadi. Saboda haka lafẓin 'Fāsiq' yana nuni ga kowane fāsiq, kuma wannan yana nuna al-'umūm (ƙunsar kowa).
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 – Sunayen Sharadi (kalmomin sharadi): Allah Ta’ala ya ce:
4 – Asmaa’ Ash-Shart (conditional nouns): Allah Ta’Aalaa says:
Duk wanda ya ga watan [sabon wata], to ya yi azumin sa (Al-Baqarah 185).
So whoever sights [the new moon of] the month, let him fast it (Al-Baqarah 185).
Lafzin ‘منَ’ (wanda/duk wanda) isma ne na sharadi (conditional noun) wanda ke nuna Al-‘Umoom (gama-gari), don haka yana nuni da cewa duk Musulmin da ya shaida watan Ramadan kuma yana Mukallaf (wanda aka dora masa dokoki kuma yana da alhakin aikinsa) dole ne ya yi azumin watan.
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.
Kuma maganar Allah (SWT):
And the Qawl of Allah (swt):
Duk inda kuke, mutuwa za ta same ku (An-Nisaa' 78).
Wherever you may be, death will overtake (or reach) you (An-Nisaa’ 78).
Lafzh أ‘ينْ َ (inda) ina nufin "inda" (inda/ina) yake: Ism Shart (kalmar sharadi ta suna) ga wuri (Makaan) wanda ke nuna gabaɗayan wuri. Wait, I should translate faithfully. Correct translation: Lafzh أَيْنَ (ayna) (inda) kalma ce ta Ism Shart (sharadin suna) don wuri (Makaan), wadda ke nuna ma'anar gabaɗayan wuri.
The Lafzh أ‘ينْ َ (where) is an Ism Shart (conditional noun) for the place (Makaan) indicating the generality of place.
Kuma Faɗinsa Ta'ala:
And His Qawl Ta’Aalaa:
Duk sunan da kuke kira da shi, to Shi ne yake da mafi kyawun sunaye (Al-Isra'i 110).
Whichever [name] you call - to Him belong the best names (Al-Israa’ 110).
Lafzh ‘أي’ ('wanene' ko 'wacce') yana cikin Ismun Shart (sunan sharadi), yana nuna Al-‘Umoom (ma'ana gabaɗaya).
The Lafzh ‘أي َ ‘which(ever)) is an Ism Shart (conditional noun) indicating Al-‘Umoom (generality).
5 – Asmaa’ ul-Istifhaam (Sunayen Tambaya):
5 – Asmaa’ ul-Istifhaam (questioning/enquiring nouns) like:
Maganarsa (SWT):
His Qawl (swt):
Suka ce: "Wane ne ya aikata wannan da gumakanmu (gumaka) (Al-Anbiyaa' 59)."
They said: “Who did this with our deities (idols) (Al-Anbiyaa’ 59).
Da maganar Allah Ta'ala:
And the Qawl of Allah Ta’Aalaa:
Suna cewa: "Me Allah ya nufa da wannan a matsayin misali?" (Al-Baqarah 26).
They say: "What did Allah intend by this as an example?" (Al-Baqarah 26).
Da maganarSa Azza Wa Jalla:
And His speech ‘Azza Wa Jalla:
Za a ce musu: "Ina waɗanda kuke kira baya ga Allah?" (Al-A'araaf: 37).
They will say: "Where are those you used to invoke besides Allah?" (Al-A’araaf 37).
Asmaa' al-Istifhaam (kalmomin tambaya) a cikin ayoyin da suka gabata, wato ‘مَنْ’, ‘مَاذَا’ da ‘أَيْنَ’ (wane, me da ina), dukkansu kalmomi ne da ke nuna al-‘Umoom (gamewa).
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: Waɗannan sun haɗa da ‘منَ’ (wanda/waɗanda) da ‘ما’ (abin da/abin da) idan suna nuna Jam’u (jam’i), sannan sun haɗa da ‘Alladheena’, Allaatiy da Allawaatiy…. Wannan kamar a cikin Maganar Allah (SWT):
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):
Kuma ga Allah ne ake yin sujjada ga duk wanda ke cikin sammai da ƙasa (Ar-Ra'd 15).
And to Allah prostrates whoever is within the heavens and the earth (Ar-Ra’d 15).
Kuma an halatta muku abin da ke bayan waɗancan.
And lawful to you are what lie [all others] beyond these (An-Nisaa’ 24).
Don haka lafzin ‘منَ ’ (man) isim mawsul (kalmar nuna wanda) ne da ke nuna duk abin da ke cikin sammai da ƙasa, watau yana nuna al-'Umoom (ma'ana ta gaba ɗaya).
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).
Haka kuma, lafazin ‘مَا’ wani Ism Mawsool ne da ke nuna jam'i (jam'i) kuma yana nuna Al-'Umoom (ma'ana gabaɗaya).
Similarly, the Lafzh (wording) ‘ مَا ‘ is an Ism Mawsool that is indicative of a Jam’u (plural) and indicates Al-‘Umoom (generality).
Allah Ta'ala ya ce:
Allah Ta’Aalaa said:
Lalle, waɗanda suka yi imani kuma suka aikata ayyuka nagari, za su sami gonaki da koguna suna gudana a ƙarƙashinsu. Wannan ita ce babbar nasara (Al-Burooj 11).
Verily, those who have believed and done righteous deeds will have gardens beneath which rivers flow. That is the great attainment (Al-Burooj 11).
Lafzh ('Alladheena/wanda) shi ma yana nuna Al-'Umoom.
The Lafzh (‘Alladheena/who) is also indicative of Al-‘Umoom.
Allah (SWT) ya ce:
Allah (swt) says:
Kuma waɗanda ba su ƙara tsammanin al'ada ba daga cikin matanku (At-Talaaq 4)
And those who no longer expect menstruation among your women (At-Talaaq 4)
Lafzh (furucin da aka furta) (Allaaiy/wanda) yana daga cikin Asmaa’ Al-Mawsoolah (kalmomin alaƙa) waɗanda ke nuna gaba ɗaya (Al-‘Umoom).
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 (ismin ɗaya-ɗaya) wanda aka bayyana (Mu’arraf) da (‘Alif Laam) kamar:
7 – Al-Ism ul-Mufrad (the singular noun) that is defined (Mu’arraf) with ( ‘Alif Laam) like:
Allah (SWT) ya ce:
Allah (swt) said:
Barawo namiji da barauniya ku yanke hannayensu (Al-Ma'idah 38).
The male thief and female thief cut off their hands (Al-Ma’idah 38).
Kalmar mufrad (ta tsaye) "As-Saariq" (barawo) da kalmar mufrad "As-Saariqah" (barauniya) sun shafi kowane barawo namiji da kowace barauniya mace, domin dukkansu suna nuna Al-'Umoom (gama-gari). Amma idan an haɗa ko an manne "Al-'Ahdiyah" (ma'anar sanannen abu da aka sani tsakanin mai magana da mai sauraro) ga kalmar mufrad, to ba za ta nuna Al-'Umoom (gama-gari) ba, kamar yadda yake a cikin maganar Allah Ta'aalaa:
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:
Alif Laam Meem. Wannan shi ne Littafin da babu shakka a cikinsa, shiriya ce ga masu tsoron Allah (Al-Baqarah 1-2).
Alif Laam Meem. This is the Book about which there is no doubt, a guidance for those who have Taqwaa of Allah (Al-Baqarah 1-2).
Saboda haka, kalmar 'Al-Kitaab' (littafi) ba ta nuna ma'anar kowane littafi ba, a'a, littafi ne sananne, wato Alkur'ani Mai Girma.
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.
Wasu ƙarin abubuwa masu amfani:
Some extra points of benefit:
1 – Al-Jam'u An-Nakirah (jam'in nakira, wato jam'i mara ma'ana) ya bambanta dangane da 'Umoom (fa'ida ta gaba ɗaya) a cikin yanayin da ba ya ƙunshi dukkan Afraad (abubuwan da ya ƙunsa) ɗinsa ba, sai dai ya riƙe ko ya ƙunshi da yawa daga cikinsu. Wannan kamar Faɗin Allah (SWT):
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):
[Irin waɗannan ɗakunan] suna cikin masallatai waɗanda Allah ya umarta a ɗaukaka su, kuma a ambaci sunansa a cikinsu; ana tsarkake shi a cikinsu safiya da maraice. [Akwai] mutane (Rijaalun) waɗanda ciniki ko sayarwa ba sa shagaltar da su daga ambaton Allah, da tsayar da salla, da bayar da zakka. Suna jin tsoron Ranar da zukata da idanu za su juya cikin firgici. (An-Nur 36-37).
[Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings [Are] men (Rijaalun) whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about - (An-Noor 36- 37).
Kalmar ‘Rijaal’ (maza) ba ta nuna dukkan maza ba, sai dai tana nuna wasu daga cikinsu; fiye da biyu, kuma mafi ƙarancin adadinsu uku.
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 yana nuna dukkan Afraad (abubuwan guda ɗaya) da Lafzh ya ƙunsa, kuma yana iya bambanta dangane da mafi ƙarancin adadin da Jam'u (jam'i) ke nunawa, kuma wannan yana tsakanin biyu da uku.
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.
Dangane da mahangar Sunnah, to Salatul-Jama'a (sallar jam'i) ana ɗaukarta a matsayin halaltacciya idan mutum biyu ne kawai, saboda faɗar Manzon Allah ﷺ:
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):
Biyu da abin da ya fi haka yawa jama'a ne (Ibn Majah)
Two and what is above (that) is a Jamaa’ah (ibn Maajah)
Daga mahangar harshe, to ƙayyade ma'anarsa yana buƙatar Qareena (alaƙa/alamar da ke nuna ma'ana), kamar yadda Allah (SWT) ya ce wa Adam da Hawwa' (AS):
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):
Allah ya ce: "Ku sauka, kuna maƙiyan juna (Al-A'araaf 24)."
[Allah] said: "Descend, being to one another enemies (Al-A’araaf 24).
(Ihbitoo na nufin sigar jam'i). Anan, da ba a ambaci al-qareenah ba, to jam'i (ma'ana, sigar jam'i) da ya nuna fiye da biyu.
(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 – Akwai kalmomi (Alfaazh) waɗanda ke aiki a matsayin Ta'keed (ƙarfafawa/maimaitawa) na 'Umoom (gaba ɗaya), kamar Ajma'oon, Akta'oon, Kaaffah, 'Aammah da sauransu.
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.