Kamar yadda aka ambata a baya, nau'in takhsees na biyu yana faruwa ne a waje da maganar gaba ɗaya da take takaita ta. Ga hanyoyin da aka fi sani da takhsees ke faruwa a waje da ayar gaba ɗaya:84

As was previously mentioned, the other type of takhsees occurs outside of the general statement which it qualifies. The following are the most common ways in which specification may take place outside of the general verse:84

Wata maganar Alkur'ani ta gaba ɗaya na iya zama an takaita ta da wata ayar da ta zo a wani wuri na Alkur'ani. Misali mai kyau na irin wannan takaitawa shi ne a cikin wannan lamari:

A general Qur’aanic statement may become specified by another verse found elsewhere in the Qur’aan. A good example of this type of qualification can be seen in the following case:

Wannan magana ta ƙunshi dukkan nau'o'in matan da aka sake, ko suna da ciki ko ba su da shi, kuma ko an yi jima'i a aure ko ba a yi ba. Sai dai wannan magana ta gaba ɗaya an takaita ta da ayoyi masu biyowa,

This statement includes all categories of divorced women, whether they are pregnant or not and whether the marriage was consummated or not. However, this generality was qualified by the following verses,

da,

and,

Wato, lokacin jira ga matan da aka sake waɗanda suke da ciki na iya kaiwa har watanni tara, yayin da matar da aka sake wadda ba a yi mata jima'i ba ba ta da 'iddah kwata-kwata. Don haka ayar tana nufin musamman matan da aka sake waɗanda ba su da ciki kuma aurensu ya kasance an yi jima'i.

That is, the waiting period for pregnant divorced women may be as long as nine months, while the divorced woman of an unconsummated marriage has no‘iddah at all. Thus the verse is specifically in reference to divorced women who are not pregnant and whose marriages were consummated.

Sharuɗɗan Alqur'ani na gaba ɗaya kuma ana iya ƙayyade su da maganganun (hadisai) na Annabi Muhammadu ﷺ. Babban ɓangare na aikin Annabi ﷺ shi ne bayyana ƙa'idoji na gaba ɗaya na Alqur'ani. Misali, ayar gaba ɗaya da aka ambata a baya,

General statements in the Qur’aan may also be qualified by statements (hadeeths) of Prophet Muhammad (r). A significant part of the Prophet’s role was that of explaining the generalities of the Qur’aan. For example, the general verse which has been previously mentioned,

ya shafi kawai hanyoyin kasuwanci na gaskiya. Maganganun Sunnah sun keɓe wasu nau'ikan kasuwanci, sun kuma bayyana su a matsayin ɓatattu. Ibn ‘Umar ya ruwaito cewa Manzon Allah ﷺ ya hana kasuwancin "maniyyin dabbobin maza"89, kuma ya hana sayar da "’yar dabba mai ciki kafin haihuwarta"90. Ibn ‘Umar ya bayyana cewa a zamanin jahiliyya mutum zai sayar da ɗan raƙumar mace wanda ba a haife shi ba tukuna daga raƙumar mace da ke wanzuwa.

refers only to correct forms of trade. Statements from the Sunnah have excluded certain categories of trade and classified them as being corrupt. Ibn ‘Umar reported that Allaah’s Messenger (ﷺ) forbade trade in “the semen of male animals”89 and also forbade the sale of “a pregnant animal’s progeny before its delivery.”90 Ibn ‘Umar explained that in pre-Islaamic times a man would sell the offspring of a she-camel not yet born of an existing she-camel.

Akwai wasu lokuta da hadisan Annabi (ﷺ) suka samu takhsees (takaitawa ko kebe ma'ana) daga ayoyin Alkur'ani. Misali mai kyau na wannan nau'in takhsees shi ne hadisin da sahabi Abu Waqid al-Laithi ya ruwaito, cewa Annabi (ﷺ) ya ce,

There are a few cases wherein hadeeths of the Prophet (ﷺ) have been made specific by verses of the Qur’aan. A good example of this type of takhsees is the hadeeth narrated by the sahaabee Aboo Waaqid al-Laythee, who reported that the Prophet (ﷺ) said,

Ma'anar wannan magana gabaɗaya za ta buƙaci a haramta wa Musulmi har ulun ko gashin da aka cire daga dabba mai rai. Sai dai Allah ya saukar da wannan ayar wadda ta takaita maganar Annabi ﷺ:

The general meaning of this statement would require that even wool or hair removed from a live animal be forbidden to Muslims. However, Allaah revealed the following verse which qualifies the Prophet’s statement,