Al-‘Aamm (Kiwakilishi cha Jumla)
Al-‘aamm (the General)
Ufafanuzi wake:
Its definition:
'Aamm ni Lafdhi ambalo linajumuisha yote yanayofaa au yanayowezekana (Saalih) kwake, kupitia usemi mmoja wenye neno moja (Lafdhi).
The ‘Aamm is a Lafzh that takes in all that is fitting or viable (Saalih) for it, through a single worded expression (Lafzh).
Mfano: Al-Qawm (watu/taifa), Ar-Rijaal (wanaume), Al-Mu’minoon (waumini) na kadhalika.
Example: Al-Qawm (people/nation), Ar-Rijaal (men), Al-Mu’minoon (believers) and so on.
Neno "Al-Qawm" ni lafdhi moja linalojumuisha watu wengi chini yake (ndani ya maana yake) miongoni mwa wanawake, wanaume na watoto. Maana hii inachukua au kujumuisha ndani yake kila kinachoendana nayo, kupitia lafdhi hii moja.
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-Alfaadh Al-‘Aammah (Maneno ya Jumla)
Al-Alfaazh Al-‘Aammah (the general worded expressions)
Kuna maneno (alfaazh) ambayo watu wa lugha (yaani wale waliokuja nayo) waliyatoa ili kuonyesha na kuongoza kwenye ‘Aamm (jumla). Ni sahihi na halali kuyatumia kama ushahidi kuthibitisha kwamba kinachokusudiwa kutokana nayo ni Al-‘Umoom (ujumla au hali ya kuwa jumla). Kwa hiyo, kile yanachoongoza kwake na kuonyesha ni ‘Aamm (jumla). Maneno haya ni pamoja na 1 – Wingi maalum (wa kueleweka) ulioainishwa kwa ‘ال (Alif na Laam) ya Al-Jinsiyah (ya aina) au Al-Istighraaqiyah (ya kujumlisha). Mfano wake ni katika Kauli ya 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):
Wanaume ni walinzi na wasimamizi wa wanawake (An-Nisaa' 34).
Men are the protectors and maintainers over women (An-Nisaa’ 34).
"Ar-Rijaal" (wanaume) ni Lafzh ‘Aamm (neno la jumla) na linajumuisha ndani yake kila mwanaume, na vivyo hivyo kwa "An-Nisaa" (wanawake).
‘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 – Wingi maalum ulio bainishwa (Mu'arraf) kwa 'Idaafah' (kuunganisha neno moja na jingine), kama katika mfano ambapo Allah (SWT) amesema:
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:
Wala msiwaue watoto wenu kwa sababu ya hofu ya umasikini (Al-An'aam 151).
And do not kill your children out of fear of poverty (Al-An’aam 151).
Lafudhi ‘Awlaadakum’ (watoto wenu) hujumuisha ndani yake ujumla wa ‘Awlaad’ (watoto).
The Lafzh ‘Awlaadakum’ (your children) absorbs within it the generality of ‘Awlaad’ (children).
3 – Nakirah (isiyo dhahiri) katika muktadha (Siyaaq) wa An-Nafiy (kukanusha), An-Nahi (kukataza) au As-Shart (sharti). Mfano:
3 – The Nakirah (indefinite) in the context (Siyaaq) of An-Nafiy (negation), An-Nahi (forbiddance) or As-Shart (condition). Example:
Mtume wa Allah ﷺ alisema:
The Messenger of Allah (saw) said:
Si halali kwa mwanamke anayemwamini Mwenyezi Mungu na Siku ya Mwisho kusafiri umbali wa mchana na usiku mmoja isipokuwa akiwa pamoja na mahram wake (Malik katika 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’).
Lafudhi (neno) ‘Imra’ah’ (mwanamke) ni Nakirah (isiyobainishwa) katika Siyaaq (muktadha) ya Nafi (ukanushaji), yaani limetanguliwa na ‘Harf An-Nafi’ (herufi inayoonyesha ukanushaji) ambayo ni ‘La’. Kwa hiyo linajumuisha kila mwanamke.
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.
Na Allah (SWT) amesema:
And Allah (swt) said:
Ee mlioamini, kundi moja lisiwadhihaki kundi jingine (Al-Hujuraat 11).
O you who have believed, no people should ridicule [another] people (Al-Hujuraat 11).
Hapa neno ‘Qawm’ (watu/kaumu) limekuja katika hali ya Nakirah (isiyobainishwa) ndani ya Siyaaq (muktadha/mazingira) ya Nahi (katazo), na neno hili linajumuisha kila Qawm yoyote. Kwa hiyo linaashiria ‘Umoom (ujumla).
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).
Na Allah (SWT) amesema:
And Allah (swt) said:
Enyi mlioamini! Ikiwa mtu mpotovu mwovu atakujieni na habari, basi thibitisheni, msije mkawadhuru watu kwa ujinga, kisha mkajuta kwa mliyoyafanya.
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).
Neno "Faasiq" (mwasi, mwenye kuasi) limekuja katika hali ya nakirah (lisilo maalum) ndani ya muktadha wa sharti, kwa sababu limetanguliwa na harufu ya sharti. Kwa hiyo neno "Faasiq" linaonyesha kila Faasiq, na hivyo linadhihirisha ujumla (Al-'Umoom).
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 – Asmaa' Ash-Shart (Nomino za Sharti): Allah Ta'aala anasema:
4 – Asmaa’ Ash-Shart (conditional nouns): Allah Ta’Aalaa says:
Kwa hiyo yeyote atakayeuona [mwezi mpya wa] mwezi huo, na afunge. Al-Baqarah 185.
So whoever sights [the new moon of] the month, let him fast it (Al-Baqarah 185).
Lafudhi ‘منَ’ (aliyeye yote, au yeyote) ni Ism Shart (nomino ya sharti) inayoonyesha Al-‘Umoom (ujumla), hivyo inaonyesha kwamba kila Muslim aliyeshuhudia mwezi wa Ramadhani na ni Mukallaf (aliyepewa dhamana ya kisheria na anayewajibika) lazima afunge mwezi huo.
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.
Na kauli ya Allah (SWT):
And the Qawl of Allah (swt):
Popote mlipo, mauti yatakufikia (An-Nisaa' 78).
Wherever you may be, death will overtake (or reach) you (An-Nisaa’ 78).
Lafzh أَيْنَ (wapi) ni Ismu Sharti (nomino ya masharti) ya mahali (Makaan) inayoonyesha ujumla wa mahali.
The Lafzh أ‘ينْ َ (where) is an Ism Shart (conditional noun) for the place (Makaan) indicating the generality of place.
Na Kauli Yake Ta'ala:
And His Qawl Ta’Aalaa:
Kwa jina lolote mtakalomwita, Yeye ana majina mazuri zaidi (Al-Israa' 110).
Whichever [name] you call - to Him belong the best names (Al-Israa’ 110).
Lafdhi ‘أيّ’ (kila moja/yoyote) ni Ismu Sharṭ (nomino ya sharti) inayoonyesha Al-‘Umūm (ujumla).
The Lafzh ‘أي َ ‘which(ever)) is an Ism Shart (conditional noun) indicating Al-‘Umoom (generality).
5 – Asmaa' ul-Istifhaam (maneno ya kuuliza)
5 – Asmaa’ ul-Istifhaam (questioning/enquiring nouns) like:
Kauli Yake (SWT):
His Qawl (swt):
Wakasema: “Ni nani aliyefanya hivi kwa miungu yetu (masanamu)?” (Al-Anbiyaa’ 59).
They said: “Who did this with our deities (idols) (Al-Anbiyaa’ 59).
Na kauli ya Allah Taʿālā:
And the Qawl of Allah Ta’Aalaa:
Wanasema: "Allah alikusudia nini kwa mfano huu?" (Al-Baqarah 26).
They say: "What did Allah intend by this as an example?" (Al-Baqarah 26).
Na maneno Yake ‘Azza Wa Jalla:
And His speech ‘Azza Wa Jalla:
Watasema: "Yako wapi wale mliokuwa mkiwaomba badala ya Allah?" {Al-A'araaf 37}
They will say: "Where are those you used to invoke besides Allah?" (Al-A’araaf 37).
Asmaa' al-Istifhaam (maneno ya kuuliza) katika Aya tukufu zilizotangulia ambayo ni: ‘مَنْ’, ‘مَاذَا’ na ‘أَيْنَ’ (nani, nini na wapi) ni maneno yote yanayoashiria Al-'Umoom (ujumla).
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: Hizi ni pamoja na 'منَ' (yule/wale wanaofanya) na 'ما' (kitu/vitu) pale zinapoashiria wingi (Jam'u), na pia ni pamoja na 'Alladheena', 'Allaatiy' na 'Allawaatiy'…. Hii ni kama katika Kauli ya 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):
Na kwa Allah hujisujudia kila kilicho mbinguni na ardhini (Ar-Ra'd 15).
And to Allah prostrates whoever is within the heavens and the earth (Ar-Ra’d 15).
Na mmehalalishiwa kwenu yaliyo nje ya hayo (An-Nisaa' 24).
And lawful to you are what lie [all others] beyond these (An-Nisaa’ 24).
Kwa hiyo, lafdhi ‘منَ ’ (man) ni Ism Mawsool (kiwakilishi cha nisbi) inayoonyesha kila kilichomo mbinguni na ardhini, yaani inaonyesha Al-'Umoom (ujumuishi wa jumla).
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).
Vivyo hivyo, neno (lafdhi) ‘مَا’ ni Ism Mawsool linaloashiria wingi (jam‘u) na linaonyesha Al-‘Umoom (ujumla).
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 amesema:
Allah Ta’Aalaa said:
Hakika, wale walioamini na kutenda mema watakuwa na mabustani yanayopita chini yake mito. Huo ndio ushindi mkubwa (Al-Buruj 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).
Lafdhi (‘Alladheena/ambao) pia linaonyesha Al-‘Umoom.
The Lafzh (‘Alladheena/who) is also indicative of Al-‘Umoom.
Allah (SWT) anasema:
Allah (swt) says:
Na wale ambao hawatarajii tena hedhi miongoni mwa wanawake wenu
And those who no longer expect menstruation among your women (At-Talaaq 4)
Lafzh (usemi wa maneno) (Allaaiy/ambaye) ni miongoni mwa Asmaa' Al-Mawsoolah (viwakilishi vya uhusishi) vinavyoashiria ujumla (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 (nomino ya umoja) ambayo imebainishwa (Mu’arraf) kwa (‘Alif Laam), kama:
7 – Al-Ism ul-Mufrad (the singular noun) that is defined (Mu’arraf) with ( ‘Alif Laam) like:
Allah (SWT) alisema:
Allah (swt) said:
Mwizi mwanamume na mwizi mwanamke wakatiweni mikono yao (Al-Ma'idah 38).
The male thief and female thief cut off their hands (Al-Ma’idah 38).
Neno la umoja (tekil) "As-Saariq" (mwizi) na neno la umoja "As-Saariqah" (mwizi wa kike) yanajumuisha kila mwizi wa kiume na kila mwizi wa kike, kwani maneno yote mawili yanaashiria Al-'Umoom (ujumla). Hata hivyo, ikiwa 'Al-'Ahdiyah (ya makubaliano) ingeambatanishwa au kuunganishwa na neno la umoja, basi lisingeashiria Al-'Umoom (ujumla), kama ilivyo katika kauli ya 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. {Hiki ni Kitabu ambacho hakuna shaka ndani yake, ni mwongozo kwa wale wanaomcha 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).
Hapa neno "Al-Kitaab" (kitabu) halimaanishi kila kitabu, bali ni Kitabu kinachojulikana, nacho ni Qur-aan Al-Kareem.
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.
Baadhi ya faida za ziada:
Some extra points of benefit:
1 – Al-Jam'u An-Nakirah (wingi usiotambulika) hutofautiana kuhusu 'Umoom (ujumla wake) katika hali ambayo haujumuishi Afraad (vipengele vyake binafsi) vyote, bali unachukua au kujumuisha vingi kati yao. Hii ni kama Qawl ya 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):
[Nuru hizo zipo] katika misikiti ambayo Allah ameamuru itukuzwe na jina Lake likumbukwe ndani yake; humtakasa Yeye ndani yake asubuhi na jioni. {[Ni] wanaume ambao biashara wala kuuza hakuwashughulishi na kumkumbuka Allah na kusimamisha swala na kutoa zaka. Wanaogopa Siku ambayo nyoyo na macho yatageuka kwa hofu} (An-Nuur 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).
Neno "Rijaal" (wanaume) halionyeshi wanaume wote, bali linaashiria idadi fulani miongoni mwao; zaidi ya wawili, na idadi ndogo kabisa ikiwa ni watatu.
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 huonyesha Afraad wote (vipengele binafsi) ambavyo Lafzh inavijumuisha, na linaweza kutofautiana kulingana na idadi ndogo kabisa ambayo Jam'u (wingi) huonyesha, na hiyo ipo kati ya mbili na tatu.
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.
Kwa upande wa Sunnah, Swalah ya jamaa'ah (sala ya pamoja) inachukuliwa kuwa sahihi kuswaliwa na watu wawili tu, kutokana na kauli ya Mtume 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):
Mbili na kinachozidi hapo (ni) Jamaa'ah (ibn Maajah)
Two and what is above (that) is a Jamaa’ah (ibn Maajah)
Kutoka kwa mtazamo wa lugha, basi kubainisha maana yake kunahitaji Qarīnah (kiunganishi/dalili ya muktadha), na kwa mfano Allah (swt) alisema kwa Aadam na Hawaa’ (ahs):
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 alisema: "Shukeni, nyote mkiwa maadui kwa wenzake" (Al-A'raaf 24).
[Allah] said: "Descend, being to one another enemies (Al-A’araaf 24).
(Ihbitoo inarejelea umbo la wingi). Hapa, lau qarīnah isingetajwa, basi jam'u (wingi) ingeashiria zaidi ya mbili.
(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 – Kuna maneno (Alfaazh) ambayo hufanya kazi ya Ta'keed (kusisitiza tena) ya 'Umoom (ujumla), kama vile Ajma'oon, Akta'oon, Kaaffah, 'Aammah na kadhalika.
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.