Ushahidi (dalili) wa kufafanua jumla umegawanywa katika makundi mawili:

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

Adillah Takhsees Muttasilah (ushahidi wa kufungua maana kwa njia ya kuunganishwa) na Adillah Takhsees Munfasalah (ushahidi wa kufungua maana kwa njia ya kutengwa).

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

At-Takhsees Al-Muttasil ni kile ambacho hakijitegemei chenyewe, bali ufafanuzi wa kukusudia kwa maana maalum (takhsees) unatajwa pamoja na jumla ('Aamm) ndani ya Nass ile ile. Maana yake imeunganishwa na lafdhi ya jumla, nayo ni sehemu ya kauli inayokuwa na lafdhi ya '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.

Ina aina nne ambazo ni: Al-Istithnaa’ (kutengwa au ubaguzi), Ash-Shart (sharti), As-Siffah (kivumishi/maelezo/sifa) na Al-Ghaayah (mwisho).

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 kwa njia ya Al-Istithnaa’ (kutoa isipokuwa) maana yake ni kutenga au kuondoa kile kinachofuata isipokuwa kutoka kwenye kile kilichotangulia.

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

Mfano:

Example:

Allah (SWT) amesema:

Allah (swt) said:

Kwa hiyo, neno la lafdhi (maneno) ‘Al-Insaan’ (mwanadamu/binadamu) ni Lafdhi ‘Aamm kwa sababu ni Mufrad Mu’arraf (lililobainishwa) kwa ‘ال’ ya Al-Jinsiyah, na kwa hivyo linajumuisha kila mwanadamu. Allah (SWT) ametujulisha kwamba kila mwanadamu ni mwenye hasara, kisha akawatenga au kuwatoa katika wale wenye hasara Afraad (vipengele binafsi) ambao hawatakuwa wenye hasara, nao ni wale walioamini na kutenda mema (kwa mujibu wa amri Zake na makatazo Yake) … Hii basi ni mfano wa Takhsees (ukomeshaji/ubainishaji) unaotokea kwa Istithnaa’ (kutolewa kwa ubaguzi/kutengwa).

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).

- Ni sharti la uhalali wa Istithnaa' (kutoa kwa ubaguzi) kwamba liwe Muttasil (lililounganishwa) na Mustathnaa Minhu (kitu kinachotolewa kwa ubaguzi kutoka humo) bila kuwepo kwa kutengana (zaidi ya kawaida) kati ya hivyo viwili. Kuhusu wale wanaosema kwamba Istithnaa' (ubaguzi) ni sahihi hata kama muda wa mwezi mzima umepita (yaani umbali mkubwa), basi kauli hii imekataliwa na haina Daleel (ushahidi) wa kuiunga mkono.

- 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.

- Kiambishi cha Istithnaa' (kutenga) hurejea kwenye Mustathnaa Minhu (jambo ambalo kutengwa kunafanywa kutoka kwake) lililo karibu zaidi. Allah Ta'aalaa amesema:

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

Kwa hiyo "imra'ah" yake (mke wake) alitengwa kati ya waliookolewa, lakini hakutengwa kutoka kwa jamaa ya Lut, na yeye atakuwa miongoni mwa walioangamia. - Inaruhusiwa kwa Mustathnaa (kitu kilichotengwa) kuwa cha aina (jins) tofauti na Mustathnaa Minhu (kitu ambacho kutengwa kunafanywa kutoka kwake). Mfano wa hilo unapatikana katika Kauli ya 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:

Na hiyo ni kwa sababu Iblisi hakuwa miongoni mwa Malaika, kama Allah (SWT) alivyosema:

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

Kwa hiyo Iblisi si miongoni mwa Malaika bali ni miongoni mwa Majini. Pale Istithnaa' (kutoa/kutenga) inapokuja baada ya sentensi zilizounganishwa au kufungamana (Ma'toof) na nyingine, basi Istithnaa' hurudi kwa zote (zilizotajwa) mradi hakuna Daleel inayobainisha kinyume chake. Baadhi ya wanazuoni wameshikilia maoni kwamba Istithnaa' hurudi kwa sentensi ya mwisho pekee, isipokuwa pale Daleel inapoonyesha ujumla au kwamba inahusu zote. Mfano wa hili ni Kauli ya 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

Na wale wanaowatuhumu wanawake wenye usafi, kisha wasilete mashahidi wanne, wapigeni viboko themanini, na wala msikubali ushahidi wao milele; hao ndio mafasiki (waongo, waasi, wasiomtii Mwenyezi Mungu). Isipokuwa wale wanaotubu baadaye na kutenda mema; basi hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye kurehemu (An-Nuur 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’ (kutoa isipokuwa) hapa inarejea kwa wafasiqi peke yake, na si kwenye adhabu ya kuchapwa viboko wala kukubalika kwa ushahidi, kwa mujibu wa maoni yenye nguvu zaidi (au yaliyo na uzito zaidi).

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.

Ikiwa ‘Aamm (la jumla) limeunganishwa au kuhusishwa na Siffah (sifa/maelezo/kivumishi), basi hubainishwa kwa sifa hiyo, na kila kisicho hicho hutolewa katika hukumu yake. Hii ni kama katika kauli ya Mtume wa 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):

Maelezo yake ya "Saa'imah" (zinazolishwa malishoni huru) ni Siffah (sifa) iliyounganishwa na 'Aamm (jumla), ambalo ni Lafzh 'Ibil (ngamia) linalofuata neno "Kull" (kila). Kwa hiyo linahusu ngamia wote; hata hivyo, kwa kuwa limeunganishwa na Siffah, yaani maneno "zinazolishwa malishoni huru", ngamia wote wasiolishwa malishoni huru hutolewa kutoka katika jumla hii, nao ni ngamia wanaolishwa majani yaliyokatwa. Kwa hiyo inaonyesha kwamba hakuna Zakaah juu ya ngamia wanaolishwa majani, bali Zakaah inalazimu tu juu ya ngamia wanaolishwa malishoni huru, wanaoishi na kula kutoka malisho ya asili.

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.

Sharti la uhalali wa kubainisha kwa Sifah (maelezo/sifa) ni kwamba iunganishwe na Mawsoof (kitu/jambo kilichoelezwa) au na Hukm inayounganisha.

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.

Mfano:

Example:

Kauli yake (swt):

His Qawl (swt):

Hapa neno ‘Nisaa’ikum’ (wake zenu) ni ‘Aamm kwa sababu ni wingi unaoongezwa kwenye kiwakilishi (Idaafah). Hii ‘Aamm (ya jumla) kisha imebainishwa na Siffah (sifa/maelezo) inayotajwa baada yake ‘Ambao mmeingia kwao’. Kwa hiyo, katazo (Tahreem) la kuoa binti wa mke wa kambo linahusu tu mabinti wa wake ambao mliokwisha kuingia kwao, wakati halijumuishi wala halifuniki wanawake ambao ndoa imefungwa nao lakini ndoa hiyo bado haijatimizwa kwa kuingiliwa.

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.

Adawati (vihusishi) za Sharti (sharti) ni nyingi, na ni pamoja na:

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

Allah Ta'ala amesema:

Allah Ta’Aalaa said:

Sharti (sharti) imebainisha urithi wa mume kuwa ni nusu ya kile anachoacha mkewe endapo hatoacha, baada ya kifo chake, mtoto yeyote, awe wa kiume au wa kike.

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.

Kwa hiyo, nusu ya urithi imewekewa kikomo katika hali ya kutokuwepo kwa mtoto. Iwapo hata hivyo ana mtoto, basi urithi utakuwa tofauti na mume atapata robo ya kilichobaki (At-Tarkah). Sharti, kwa hiyo, linaondoa katika maneno hayo kile ambacho, lau sharti lisingekuwepo, kingebaki ndani yake. Hii ni kama kauli: “Akrim Al-Mujaahideen In Fatahoo Al-Hisn” (Wapatie heshima Mujahidina iwapo wataushinda ngome). Lau halingekuwa katika muundo (Seeghah) wa ‘إن’ (‘iwapo’), basi kuwapa heshima kungekuwa kwa Mujahidina wote kwa ujumla. Hata hivyo, kuingizwa kwa ‘إن’ kunawatoa wale ambao hawakuushinda ngome.

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.

Na Mtume wa Allah ﷺ alisema:

And the Messenger of Allah (saw) said:

Este sharti linamfanya mwanaume aruhusiwe kumtazama mwanamke sehemu yoyote ya mwili wake ambayo anaweza kuiona, endapo anataka kumposa kwa ajili ya ndoa. Hivyo sharti hili limetoa ubaguzi kwenye katazo la mwanaume kuutazama 'Awrah ya mwanamke katika hali hii, pale anapokusudia kumwoa. Hadithi hii kwa hiyo imebainisha ujumla wa uharamu wa mwanaume kuitazama 'Awrah ya mwanamke, kuwa unahusu wasiokusudia kumwoa.

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.

Aina za Ghaayah ni lafdhi mbili ambazo ni:

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

(Ilaa na Hattaa/hadi). Ikiwa mojawapo ya maneno haya mawili yamejumuishwa ndani ya usemi wa jumla, basi kinachofuata baada yake kinatolewa. Hukmu ya kinachofuata lazima iwe kinyume na hukmu iliyokuwa kabla yake.

ِ( 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.

Mfano:

Example:

Allah (SWT) amesema:

Allah (swt) said:

Lafdhi ‘Aidiyakum’ (mikono/mikono ya mbele) ni Lafdhi ‘Aamm na inajumuisha “Yad” kuanzia mabegani hadi vidoleni. Hata hivyo, ‘Aamm hii imebainishwa na Kauli Yake: “Ilaa-l-Maraafiq” (hadi viwiko). Kwa hiyo, kinachowajibika na kilichoamrishwa ni kuosha mkono kuanzia vidoleni hadi viwikoni. Hivyo, ‘Ilaa’ (hadi), ambayo ni Harf (herufi) ya Al-Ghaayah, imetoa kwenye kuosha kile kinachokuja baada ya hapo. Hata hivyo, kama jambo la ziada la kuzingatia kuhusu suala hili hasa, Qaa’idah Ash-Shar’iyah (kanuni ya Kisheria) inayosema: ‘Maa Laa Yatimm ul-Waajib Illaa Bihi FaHuwa Waajib’ (Kitu ambacho Waajib haitimii isipokuwa kwacho, basi nacho ni Waajib) imefanya kuosha sehemu ndogo ya viwiko kuwa Waajib, ili kuhakikisha kuosha kwa mkono hadi viwikoni kunatimia. Mfano mwingine:

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 amesema:

Allah Ta’Aalaa said:

Neno "Alladheena" (wale) linaonyesha ujumla (al-‘Umoom) kwa sababu kirai nomino kiunganishi (Ism Mawsool) kinaonyesha wingi (Jam’un), na Allah ametuamuru tupigane na wale wasioamini Allah kwa ujumla. Kisha likafuatwa na kiunganishi cha mwisho (‘Adaat al-Ghaayah) "Hattaa" (hadi), na hivyo kikawatoa katika wale ambao ni wajibu kupigana nao; nao ni wale wanaotoa Jizyah na kukubali mamlaka ya Uislamu. Wale wanaofanya hivyo hawapigwi vita kwa sababu ya kutoa kwao Jizyah.

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.

Kwa hiyo, ukhusishaji (Takhsees) wa jumla (‘Aamm), ambayo ni ‘wale wasioamini Allah’, umetokea kwa njia ya Ghaayah na umbo lake ‘Hattaa’, hivyo kinachofuata ‘Hattaa’ (hadi) kinapingana, kwa upande wa hukmu yake, na kinachotangulia ‘Hattaa’ (hadi). Hapa ndipo kile kilichokuja baada yake kilipotolewa kutoka kile kilichokuwa kabla yake kwa upande wa hukmu, katika hali ambapo kilichokuwa kabla yake kilikuwa ‘Aamm (jumla).

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).