Mujmal ni lafdhi ambalo maana yake inajumuisha hali nyingi (Ahwaal) na hukumu nyingi (Ahkaam) zilizokusanywa ndani yake, ilhali haiwezekani kuzijua bila ufafanuzi (Bayaan).

The Mujmal is the Lafzh the meaning of which contains a number of Ahwaal (circumstances) and Ahkaam that have been brought together within it, whilst it is not possible to know them without a Bayaan (explanation/elaboration).

Al-Bazdawi katika kitabu chake Usool alilifafanua kama:

Al-Bazdawi in his Usool defined it as:

"Al-Mujmal ni kile ambacho kimejaa maana nyingi, na lile linalokusudiwa limekuwa lisilo wazi kwa namna ambayo haliwezi kueleweka ndani ya kauli au usemi uleule. Bali (huelewekana) kwa kurejea kutafuta ufafanuzi, kisha kwa juhudi, kutafakari na kuzingatia kwa kina. Maelezo ya Al-Mujmal hayawezi kueleweka kutoka katika maandishi hayohayo, bali ni lazima kuwepo na Al-Mubayyan (kitu kinachofafanua) ambacho kinaweka wazi maana yake au kinachofafanua sehemu zake na maelezo yake."

‘The Mujmal is that which has become crowded with meanings and what is intended has become obscure in a manner making it not comprehendible within the same statement or expression. Rather (it is understandable) by returning to seeking explanation and then by effort and reflection or deep consideration’. The details of the Mujmal cannot be understood from the same text but rather there has to be a Mubayyan (something that explains it) that makes clear the meaning in it or that explains its partialities or details.

Mfano:

Example:

Allah Ta'ala amesema:

Allah Ta’Aalaa said:

Swala ni istilahi ya kishariya yenye maana ya jumla (mujmal), ambayo maana yake halisi haijulikani isipokuwa kwa ufafanuzi (bayaan) kutoka kwa Mwenye kutunga sharia (Ash-Shaari'). Vivyo hivyo ni kwa Zaka na Hija. Kwa hiyo, Mtume wa Allah ﷺ alikuja na ufafanuzi wa maneno haya ya jumla kupitia kauli yake na vitendo vyake. Aliwahutubia Waislamu kwa kauli yake:

The Salaah is a Mujmal Shar’iy Istilaah (terminology), the intended meaning of which is not known except by a Bayaan (clarifying explanation) from the Shaari’ (Legislator). The same applies to the Zakaah and the Hajj. Consequently, the Messenger of Allah (saw) came with a Bayaan for these Mujmal Alfaazh (worded expressions) through his speech and actions. He addressed the Muslims with his Qawl:

Na kwa usemi wake:

And by his speech:

Vivyo hivyo hujidhihirisha katika Ahkaam za Al-Janaayaat (vitendo vya jinai), kwani Qur-aan imebainisha wajibu wa Diyah (fidia ya damu), huku Sunnah An-Nabawiyah ikija kufafanua kiasi chake na hali zake.

The same is apparent within the Ahkaam of Al-Janaayaat (criminal acts) as the Qur’aan has stated the obligation of the Diyah (blood money) whilst the Sunnah An-Nabawiyah came explaining its amount and circumstances.

Kutoka upande huu, Mujmal inafanana na Mufassar isipokuwa kwamba Mufassar haihitaji Bayaan, kwa kuwa ufafanuzi (Bayaan) wa maandishi umetajwa ndani yake yenyewe na si katika maandishi ya pili. Hii ni kama kauli ya Allah (SWT):

From this angle the Mujmal resembles the Mufassar except the Mufassar does not require a Bayaan as the Bayaan (explanation) of the text is mentioned within it and not in a secondary text. This is like the Qawl of Allah (swt):

Hii ni kutoka kwenye Mufassar kwa sababu haihitaji ta'wili (tafsiri ya kimaana) wala bayaan (ufafanuzi au kufafanua zaidi). Lafdhi: "Mijeledi themanini" imefafanua lafdhi (maneno): "Wapigeni".

This is from the Mufassar because it does not need interpretation (Ta’weel) or Bayaan (explanatory clarification or elaboration). The Lafzh: “Eighty lashes” explained the Lafzh (wording): “Lash them”.

1 – Kusimama ili kubainisha maana iliyokusudiwa kutoka kwake; hivyo si halali kufanya kazi au kutenda kwa msingi wake isipokuwa kukiwa kumetajwa kitu kutoka kwa Ash-Shaari' (Mwenye kutunga sheria) kinachoondoa ujumla wake (ubainifu wake usio wazi) na kufichua au kudhihirisha maana yake.

1 – Pausing to specify the intended meaning from it so it is not permissible to work or act by it unless something has been mentioned from the Shaari’ (Legislator) which removes its Ijmaal (ambivalence) and reveals or discloses its meaning.

2 – Iwapo ufafanuzi (Bayan) ni wa kutosha na wa uhakika (Qat'iy), basi Mujmal inageuka kuwa Mufassar, na ni wajibu kufanya kazi (au kutenda) kwa mujibu wake. Mfano wa hilo ni Bayan iliyotoka kwa Mtume wa Allah ﷺ kuhusu Swalah, Zakat na Hijja.

2 – If the Bayan (explanation) is sufficient and definite (Qat’iy) the Mujmal becomes from the Mufassar and it is obligatory to work (or act) by it. That is like the Bayaan that has come from the Messenger of Allah (saw) for the Salaah, Zakaah and the Hajj.

3 – Ikiwa ufafanuzi wake (Bayaan) si kamili na si wa hakika (Qat'iy), basi ni wajibu kufanya kazi kulingana na kiwango ambacho maelezo yake yamekamilika (na kutolewa). Lile ambalo Bayaan hailifuniki linaingia katika eneo la Ijtihaad kuhusu kufafanua kile ambacho Shaari' alikusudia kutoka kwake.

3 – If its Bayaan is not comprehensive and not Qat’iy (definite) then it is obligatory to work in accordance to the amount that its explanation has completed (and provided). That which the Bayaan does not cover falls into the realm of Ijtihaad in respect to explaining what the Shaari’ intended from it.