Ana iya bayyana 'aamm da cewa magana ce wadda take gaba ɗaya a kan duk abin da take nufi idan aka yi amfani da ita a zahirin ma'anarta. 52 Sai dai magana ta 'aamm na iya nufin wasu takamaiman abubuwa idan aka yi amfani da ita a ma'anar majazi. Khaass kuwa, shi ne lafazin da ake amfani da shi ga adadin abubuwa kaɗan da aka iyakance; misali, idan an umarci mutum ya ciyar da talakawa goma, wannan magana tana cikin khaass. 53

The ‘aamm could be defined as an expression which is completely general in whatever it refers to when used literally. 52 However, ‘aamm expressions may refer to specific things when they are used figuratively. The khaass, on the other hand, is used for a word which is applied to a limited number of things; for instance, if one were ordered to feed ten poor people, that expression would be khaass. 53

Ya kamata a lura cewa wasu magana na 'aamm sun fi wasu fa'ida. Misali, rukunin maza ƙarami ne fiye da rukunin ɗan adam wanda ya ƙunshe shi. Rukunin ɗan adam kuma ƙarami ne fiye da rukunin dabbobi masu shayarwa, wanda kuma ƙarami ne fiye da rukunin dabbobi, haka dai har zuwa gaba. 54 Idan wata magana ta 'aamm aka takaita ko aka iyakance ta da wata magana ta 'aamm mafi iyaka ko kuma magana ta khaass, wannan tsari ana kiransa takhsees, kuma maganar da take iyakancewa ana kiranta mukhassis na rukunin mafi fadi.55

It should be noted that certain ‘aamm expressions are more comprehensive than others. For instance, the category of men is a smaller category than the category of human beings, which includes it. The category of human beings, in turn, is smaller than the category of mammals, which is smaller than the category of animals, and so on. 54 When an ‘aamm expression is qualified or restricted by another more limited ‘aamm expression or a khaass expression, the process is called takhsees, and the limiting expression is called the mukhassis of the broader category.55

Ga misalai shida da ke biye, waɗanda ke ƙunshe da mafi yawan maganganu na gama-gari da ake amfani da su a cikin Alƙur'ani:56

The following six examples contain the most commonly used general expressions which can be found in the Qur’aan:56

1. Kull (duka, ko kowane, ko kowace): Wannan kalma tana iya fassaruwa zuwa Turanci ta hanyoyi daban-daban, gwargwadon mahallin da take. Misali na amfani da wannan kalma yana cikin maganganun Allah a cikin Alkur'ani:

1. Kull (all, every, or each): This word could be translated into English in a variety of ways, depending on the context. An example of this word’s usage can be found in Allaah’s statements in the Qur’aan:

Waɗannan ayoyi guda biyu sun tabbatar da gaskiyar cewa dukkan abubuwa suna da wani farko da aka halicce su, kuma kowane rai dole ne ya kai ga ƙarshen wanzuwarsa.

These two verses confirm the fact that all things have a beginning point at which they were created and every living soul must come to an end of its existence

Saboda haka, Musulunci ya ƙi amincewa da Melchizedek a matsayin ƙarya, wanda Littafi Mai Tsarki ya ambata, wanda kuma wani babi mai marubuci wanda ba a san shi ba, mai suna "Wasiƙar zuwa ga Ibraniyawa", ya ce game da shi: "Shi (Melchizedek) ba shi da uba ko uwa ko asali, kuma ba shi da farkon kwanaki ko ƙarshen rayuwa, amma yana kama da Ɗan Allah, yana ci gaba da zama firist har abada."60

Hence, Islaam rejects as false the Biblical figure ‘Melchizedek,” 59 concerning whom a chapter of unknown authorship called “The Letter to the Hebrews” says, “He (Melchizedek) is without father or mother or genealogy and has neither beginning of days nor end of life, but resembling the son of God he continues a priest forever.”60

2. Al (ta ma'anar ƙayyadewa, ba dangane da wani abu da masu karatu suka sani ba): Ko da yake ana fassara "al" da "the" a al'ada, a wannan yanayin tana fassara zuwa "all" ko "every." Misali, ayar:

2. Al (of definiteness, not in reference to something known to the readers): Although “al” is normally translated as “the,” in this case it translates as “all” or “every.” For example, the verse:

al-ummah al-Muslimah — musamman ma shugabanninta, waɗanda aka danƙa wa alhakin kafa adalci da hukunce-hukuncen shari'a — ba za su kasance masu bin wannan umarni ba har sai sun yanke hannun kowane ɓarawo, namiji da mace.

the Muslim community—and, more specifically, their rulers, who have been delegated the responsibility of establishing justice and legal punishments—would not be in compliance with this order until they cut the hand of every male and female thief.

3. An-Nakirah (nakira a cikin tsarin nafi ko hani): A al'ada, ana sanya "a" ko "an" gaban sigar nakira ta Larabci idan aka fassara ta zuwa Turanci; sai dai a cikin magana mai ɗauke da nafi, ya kamata a fassara nakira ta hanyar da za ta nuna gaba ɗayan ma'anarta. Misali, ayar da aka fassara ta zahiri,

3. An-Nakirah (the indefinite in a negative or prohibitive construction): Normally, “a” or “an” is put before the Arabic indefinite form when it is translated into English; however, in an expression containing a negation, the indefinite should be translated in such a way as to indicate its generality. For example, the literally translated verse,

"Saboda haka babu wani batsa, ko fasiƙanci, ko jayayya a lokacin aikin Hajji." Haka kuma, a cikin ayar:

should read, “So there should be no vulgarity, obscenity, or argumentation during hajj.” Likewise, in the verse,

Kun yi gaskiya; "a one" ya fi dacewa a fassara shi da "duk wani" ko "kowa" (anyone) cikin Hausa.

“a one” would be better translated as “anyone.”

4. Allathee da kuma sigoginsa na larabci (fassarorin dangantaka) idan sun zama mai aikatawa a cikin jumla, a wannan yanayin suna fassara zuwa "duk wanda." Misali na wannan amfani za a iya samu a cikin wannan ayar da take yin Allah-wadai da wadanda suke wulakanta iyayensu:

4. Allathee and its Arabic derivatives (the relative pronouns) when acting as subject of the sentence, in which case they would translate as “whoever.” An example of this usage can be found in the following verse condemning those who mistreat their parents:

Duk wanda" a cikin wannan ayar yana da ma'ana ta gabaɗaya ('aam), kuma yana nufin duk wanda zai yi magana da iyayensa cikin rashin girmamawa.

“Whoever” in this verse is general, ‘aam, and refers to anyone who would speak disrespectfully to his or her parents.

5. Asmaa’ ash-shart (kalmomin sharadi waɗanda ke fara jimlolin sharadi: duk wanda (man), duk abin da (maa), duk inda (aynamaa), duk wanda ya zama (ayyumaa), da sauransu): Dukkan waɗannan kalmomi suna bayyana ma’anar gama-gari a cikin Turanci kusan kamar yadda suke yi a Larabci; misali, faɗin Allah a cikin Alƙur’ani game da Safa da Marwa, tuddai biyu kusa da Ka‘aba:

5. Asmaa’ ash-shart (subordinators which begin conditional clauses: whoever (man), whatever (maa), wherever (aynamaa), whichever (ayyumaa), etc.): All of these expressions convey a generality in English in virtually the same way that they do in Arabic; for example, Allaah’s statement in the Qur’aan about Safaa and Marwah, the two hills near the Ka‘bah:

Ana iya samun wasu misalai a cikin ayoyin.

Other examples can be found in the verses,

da,

and,

6. Ismul-jins (ƙayyadaddun suna na jinsi a cikin tsarin mudaaf [mallaka] tare da suna ko karin suna da ya ƙayyadu): Ayoyi masu zuwa misalai ne na wannan nau'in gabaɗaya:

6. Ismul-jins (a generic noun in the mudaaf [possessive] construction with a definite noun or pronoun): The following verses are examples of this type of generality:

Kalmar amr ta gaba ɗaya tana da alaƙa da karin suna na mallaka hi, wanda hakan ke sa ta zama ta gaba ɗaya.

The generic noun amr is related to the possessive pronoun hi, making it general.

Gargaɗin yana kan waɗanda suke adawa da kowane ɗaya daga cikin umarnin Annabi ﷺ.

The warning is directed at those who oppose any of the Prophet’s instructions.

Hakazalika, ayar,

Likewise, the verse,

Yana magana game da dokokin gado ga dukkan 'ya'ya.

refers to inheritance laws for all children.