Mai zina mace da mai zina namiji, to ku yi wa kowannensu bulala ɗari (An-Nur 2).
The female Zaaniyah and the male Zaani, then lash each of them with one hundred lashes (An-Noor 2).
Takhsees Al-‘aamm (Takhsisin Al-‘Aamm, ko Ƙayyade Abin Da Yake Gama-gari)
Takhsees Al-‘aamm (the Specification Or Specifying Of The General)
Yawancin malamai sun yarda cewa lafzin Al-‘Aamm (magana ta gama-gari) yana nuna kuma yana shiryarwa zuwa ga duk abin da ma'anar lafzin ta shiga (ta fuskar yawa ko adadi mai yawa). Idan kuma aka haɗa Hukm Shar’iy da wannan lafzi, to wannan Hukm zai zama ‘Aamm (na gama-gari) kuma zai shafi dukkan Afraad (mutum-mutumin da ma'anar lafzin ta shiga). ‘Aamm zai ci gaba da kasancewa a kan ‘Umoom (gamewarsa) muddin ba a zo da wata Daleel da za ta keɓe shi ba.
The majority of the ‘Ulamaa have agreed that the Lafzh Al-‘Aamm (general expression) indicates and guides to all that the meaning of the Lafzh encompasses (in terms of a lot or many). If a Hukm Shar’iy is attached to this Lafzh then this Hukm would be ‘Aamm (general) and apply upon all of the Afraad (individual elements) that the meaning of the Lafzh encompasses. The ‘Aamm (general) will then remain upon its ‘Umoom (generality) as long as a Daleel has not come specifying it.
Misali:
Example:
Allah (SWT) ya ce:
Allah (swt) said:
Saboda haka Lafzh Az-Zaaniyah da Az-Zaaniy duka suna nuna 'umumi, domin dukansu Ism Mufrad ne Mu'arraf da 'ال (Al-Jinsiyah), wato kalma guda ɗaya da aka bayyana da Alif da Laam na jinsi/nau'i. Hukuncin kuma yana haɗe da wannan Lafzh na 'umumi, wanda ke nuna cewa hukuncin wanda ya aikata Zina (fasikanci), namiji ko mace, shi ne a yi masa bulala ɗari. Wannan 'Aamm yana nan a kan 'Umoomin sa muddin babu wata Daleel da ta zo ta keɓance shi. A wannan yanayi, kuwa, wata Daleel ta zo ta keɓance shi, wato aikin (Fi'l) Manzon Allah ﷺ da maganarsa (Qawl). Dangane da aikinsa (Fi'l), ya yi wa Al-Ma'iz da Al-Ghaamidiyah rajm har su mutu, domin dukansu sun kasance da aure a lokacin da kowannensu ya aikata Zina. Dangane da maganarsa (Qawl) kuwa, ya ce ﷺ:
So the Lafzh Az-Zaaniyah and Az-Zaaniy both indicate generality because they are both Ism Mufrad Mu’arraf Bi ‘ال ‘Al-Jinsiyah (singular words defined with Alif and Laam of the kind/type). That is whilst the Hukm (ruling) is attached to this general Lafzh thus indicating that the Hukm of the one who commits Zinaa (fornication), male or female, is to be lashed with one hundred lashes. This ‘Aamm (general) remains upon its ‘Umoom (generality) as long as no other Daleel has come to specify it. And in this case another Daleel has come specifying it and that is the action (Fi’l) of the Messenger of Allah (saw) and his speech (Qawl). As for his Fi’l (action), then he stoned Al-Maa’iz and Al-Ghaamidiyah to death as they had been married when each of them had committed the act of Zinaa. As for his Qawl (speech) then he (saw) said:
Jinin Musulmi ba ya halal sai a cikin ɗaya daga cikin uku: mai aure wanda ya aikata zina, kisan rai da rai, da wanda ya bar addininsa yana rabuwa da jama'a (Al-Bukhaari da Muslim).
The blood of a Muslim person is not Halaal except in one of three (circumstances): The married person who commits Zinaa, the life for the life and the one who leaves his Deen separating from the Jamaa’ah (Al-Bukhaari and Muslim).
Saboda haka, aikin (fi'il) da magana (qawl) na Manzon Allah ﷺ sun bayyana cewa hukuncin mazinaci mai aure shi ne a jefe shi da duwatsu har ya mutu. Alhali ayar kuwa ta bayyana hukuncin mazinaci a gaba ɗaya, ko mai aure ko marar aure, shi ne a yi masa bulala ɗari.
Consequently, the F’il (action) and Qawl (statement) of the Messenger (saw) explain that the Hukm of the married Zaani (i.e. adulterer) is stoning to death. That is whilst the Aayah explains the Hukm of the Zaani in a general manner, whether married or unmarried, and that is the lashing of one hundred lashes.
Don haka hujja ta biyu, wadda aka bayyana ta a aikin Manzon Allah (saw) da maganarsa, ta takaita hujjar Aamm (hujjar gama-gari) wadda ita ce Aayar. Saboda haka, mazinaci mai aure yana fita daga cikin nassin gama-gari, hukuncinsa kuma ya zama daban da hukuncin gama-gari, alhali hukuncin 'Aamm (hukuncin gama-gari) yana ci gaba da zama hukuncin mazinaci marar aure.
And so the second Daleel represented in the action of the Messenger (saw) and his speech has specified the Daleel Al-‘Aamm (general evidence) which is the Aayah. As such, the married Zaani is taken out of the general text and its Hukm has been made different to that of the general Hukm whilst the Hukm ‘Aamm (general ruling) still remains the Hukm for the unmarried Zaani.
Saboda haka, ma'anar Takhsees Al-'Aamm (takaita abin da yake gaba ɗaya) shi ne kawar da lafazi daga yanayin gaba ɗaya zuwa ga takaita shi ga wasu ɗaiɗaikun mutane ko abubuwa, tare da wata hujja (dalili) da take nuna haka.
Therefore, the meaning of Takhsees Al-‘Aamm (specifying the general) is to take the Lafzh away from the direction of generality to specifying it with specific Afraad (individual elements) with a Daleel (to support or indicate that).