Mzinifu mwanamke na mzinifu mwanamume, wapigeni kila mmoja wao viboko mia moja (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 (Ubainishaji wa Jumla)
Takhsees Al-‘aamm (the Specification Or Specifying Of The General)
Wengi wa Maulamaa wamekubaliana kwamba Lafdhi Al-'Aamm (neno la jumla) huonyesha na kuelekeza kwa yote ambayo maana ya Lafdhi hiyo inajumuisha (kwa maana ya wengi au mengi). Ikiwa Hukm Shar'iy imeambatanishwa na Lafdhi hii, basi Hukm hiyo itakuwa 'Aamm (ya jumla) na itatumika juu ya Afraad (vipengele binafsi) vyote ambavyo maana ya Lafdhi inavijumuisha. Kisha 'Aamm (ya jumla) itabaki katika 'Umoom (ujumla wake) mradi tu Daleel isiyoibainisha haijaja.
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.
Mfano:
Example:
Allah (SWT) alisema:
Allah (swt) said:
Kwa hiyo, Lafzh Az-Zaaniyah na Az-Zaaniy zote mbili zinaashiria ujumla kwa sababu zote ni Ism Mufrad Mu'arraf Bi 'Al, yaani nomino ya umoja iliyofafanuliwa kwa Alif na Laam ya aina au jinsi (Al-Jinsiyah). Hukumu imeambatanishwa na Lafzh hii ya ujumla, hivyo kuonyesha kwamba hukumu ya anayefanya Zinaa (uzinzi), mwanamume au mwanamke, ni kupigwa viboko mia moja. Ujumla huu (Aamm) unabaki katika ujumla wake (Umoom) mradi hakuna Daleel nyingine iliyokuja kuufafanua. Katika kesi hii, Daleel nyingine imekuja kuufafanua, nayo ni tendo (Fi'l) la Mtume ﷺ na kauli yake (Qawl). Kuhusu Fi'l yake, alimpiga mawe hadi kufa Al-Maa'iz na Al-Ghaamidiyah, kwa kuwa wote wawili walikuwa wameolewa walipofanya kitendo cha Zinaa. Kuhusu Qawl yake, alisema 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:
Damu ya Mwislamu si halali isipokuwa katika moja ya mambo matatu: mtu aliyeoa anayefanya zinaa, uhai kwa uhai, na yule anayeacha dini yake akijitenga na jamaa'ah (Al-Bukhaari na 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).
Kwa hiyo, kitendo (Fi'l) na kauli (Qawl) ya Mtume ﷺ vinabainisha kwamba hukumu ya Zaani aliyeoa (yaani mzinzi) ni kupigwa mawe hadi kufa. Wakati huo huo, Aya inabainisha hukumu ya Zaani kwa njia ya jumla, awe ameoa au hajaoa, nayo ni kupigwa viboko mia moja.
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.
Na hivyo basi, Daleel ya pili iliyowakilishwa katika kitendo cha Mtume ﷺ na kauli yake imebainisha Daleel Al-‘Aamm (dalili ya jumla) ambayo ni Aayah. Kwa msingi huo, mzinzi aliyeoa anatolewa katika maandishi ya jumla, na Hukm yake imefanywa kuwa tofauti na Hukm ya jumla, ilhali Hukm ‘Aamm (hukumu ya jumla) bado inabaki kuwa Hukm kwa mzinzi asiyeoa.
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.
Kwa hiyo, maana ya Takhsees Al-‘Aamm (kubainisha lililo la jumla) ni kuondoa Lafzh kutoka upande wa ujumla na kuielekeza katika kuibainisha kwa Afraad (vipengele mahsusi) maalum, kwa kutumia Daleel (ushahidi) unaoonyesha hilo.
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).