'Aamm ni neno ambalo, linapotumiwa kwa maana yake halisi, linahusu kila kitu lilichokusudia bila kizuizi. 52 Hata hivyo, maneno ya 'aamm yanaweza kurejelea mambo maalum yanapotumiwa kwa maana ya kimajazi. Khaass, kwa upande mwingine, ni neno linalotumiwa kwa vitu vichache vilivyo na kikomo; kwa mfano, mtu akiamriwa kuwalisha maskini kumi, usemi huo ni khaass. 53

The ‘aamm could be defined as an expression which is completely general in whatever it refers to when used literally. 52 However, ‘aamm expressions may refer to specific things when they are used figuratively. The khaass, on the other hand, is used for a word which is applied to a limited number of things; for instance, if one were ordered to feed ten poor people, that expression would be khaass. 53

Inapaswa kubainishwa kwamba baadhi ya maneno ya 'aamm ni mapana zaidi kuliko mengine. Kwa mfano, kundi la wanaume ni dogo kuliko kundi la binadamu, ambalo ndilo linalolijumuisha. Kundi la binadamu nalo ni dogo kuliko kundi la mamalia, ambalo ni dogo kuliko kundi la wanyama, na kadhalika. 54 Neno la 'aamm linapowekewa masharti au kupunguzwa na neno jingine la 'aamm lenye upeo mdogo zaidi, au na neno la khaass, mchakato huo huitwa takhsees, na neno linalopunguza upeo wa kundi pana huitwa mukhassis wake.55

It should be noted that certain ‘aamm expressions are more comprehensive than others. For instance, the category of men is a smaller category than the category of human beings, which includes it. The category of human beings, in turn, is smaller than the category of mammals, which is smaller than the category of animals, and so on. 54 When an ‘aamm expression is qualified or restricted by another more limited ‘aamm expression or a khaass expression, the process is called takhsees, and the limiting expression is called the mukhassis of the broader category.55

Mifano hii sita ina misemo ya jumla inayotumika zaidi ambayo inapatikana katika Qur'an:56

The following six examples contain the most commonly used general expressions which can be found in the Qur’aan:56

1. Kull (zote, kila, au kila moja): Neno hili linaweza kutafsiriwa kwa Kiingereza kwa njia mbalimbali, kulingana na muktadha. Mfano wa matumizi ya neno hili unapatikana katika kauli za Allaah katika Qur'aan:

1. Kull (all, every, or each): This word could be translated into English in a variety of ways, depending on the context. An example of this word’s usage can be found in Allaah’s statements in the Qur’aan:

Aya hizi mbili zinathibitisha ukweli kwamba kila kitu kina mwanzo ambapo kiliumbwa, na kila nafsi hai lazima ifikie mwisho wa kuwepo kwake.

These two verses confirm the fact that all things have a beginning point at which they were created and every living soul must come to an end of its existence

Hivyo basi, Uislamu unakataa kama si ya kweli takwimu ya Kibiblia ‘Melkizedeki,’ 59 ambaye sura ya mwandishi asiyejulikana iitwayo “Waraka kwa Waebrania” inasema, “Yeye (Melkizedeki) hana baba wala mama wala ukoo, wala mwanzo wa siku wala mwisho wa uhai, bali akifanana na Mwana wa Mungu anaendelea kuwa kuhani milele.”60

Hence, Islaam rejects as false the Biblical figure ‘Melchizedek,” 59 concerning whom a chapter of unknown authorship called “The Letter to the Hebrews” says, “He (Melchizedek) is without father or mother or genealogy and has neither beginning of days nor end of life, but resembling the son of God he continues a priest forever.”60

2. Al (ya ufafanuzi, si kwa kurejelea kitu kinachojulikana kwa wasomaji): Ingawa "al" kwa kawaida hutafsiriwa kama "the," katika kesi hii hutafsiriwa kama "all" au "kila." Kwa mfano, aya:

2. Al (of definiteness, not in reference to something known to the readers): Although “al” is normally translated as “the,” in this case it translates as “all” or “every.” For example, the verse:

jamii ya Waislamu—na hasa zaidi watawala wao, ambao wamekabidhiwa jukumu la kusimamisha haki na adhabu za kisheria—hawatakuwa wametekeleza amri hii hadi watakapokata mkono wa kila mwizi, mwanamume na mwanamke.

the Muslim community—and, more specifically, their rulers, who have been delegated the responsibility of establishing justice and legal punishments—would not be in compliance with this order until they cut the hand of every male and female thief.

3. An-Nakirah (nomino isiyo maalum katika muundo wa kukanusha au wa katazo): Kwa kawaida, "a" au "an" huwekwa mbele ya umbo lisilo maalum la Kiarabu wakati linapotafsiriwa kwa Kiingereza; hata hivyo, katika usemi unaojumuisha kukanusha, nomino isiyo maalum inapaswa kutafsiriwa kwa namna inayoonyesha ujumla wake. Kwa mfano, aya iliyotafsiriwa neno kwa neno,

3. An-Nakirah (the indefinite in a negative or prohibitive construction): Normally, “a” or “an” is put before the Arabic indefinite form when it is translated into English; however, in an expression containing a negation, the indefinite should be translated in such a way as to indicate its generality. For example, the literally translated verse,

Basi hakuna kufanya uchafu, matusi wala ubishi wakati wa hija. Vivyo hivyo, katika aya:

should read, “So there should be no vulgarity, obscenity, or argumentation during hajj.” Likewise, in the verse,

Ulichosema ni sahihi: "a one" inapaswa kutafsiriwa kama "mtu yeyote" (anyone). Hilo ndilo ninalolitumia katika tafsiri yangu. Ukinitumia maandishi unayotaka nitafsiri kutoka Kiingereza hadi Kiswahili, nitayafanyia kazi kwa kuzingatia sheria hizo.

“a one” would be better translated as “anyone.”

4. Allathee na aina zake za Kiarabu (viwakilishi vya uhusishi) pale vinapokuwa kiima cha sentensi, ambapo kwa Kiswahili hutafsiriwa kama “yeyote aliye”. Mfano wa matumizi haya unapatikana katika aya ifuatayo inayowalaani wale wanaowatendea vibaya wazazi wao:

4. Allathee and its Arabic derivatives (the relative pronouns) when acting as subject of the sentence, in which case they would translate as “whoever.” An example of this usage can be found in the following verse condemning those who mistreat their parents:

"Mtu yeyote" katika aya hii ni ya jumla (ʿāmm), na inamrejelea yeyote atakayezungumza kwa kukosa heshima na wazazi wake.

“Whoever” in this verse is general, ‘aam, and refers to anyone who would speak disrespectfully to his or her parents.

5. Asmaa’ ash-shart (vihusishi vya sharti vinavyoanza vifungu vya masharti: whoever (man), whatever (maa), wherever (aynamaa), whichever (ayyumaa), n.k.): Maneno haya yote huleta maana ya ujumla katika Kiingereza kwa njia karibu sawa na inavyofanya katika Kiarabu; kwa mfano, kauli ya Allaah katika Qur’aan kuhusu Safaa na Marwah, vilima viwili vilivyo karibu na Ka‘bah:

5. Asmaa’ ash-shart (subordinators which begin conditional clauses: whoever (man), whatever (maa), wherever (aynamaa), whichever (ayyumaa), etc.): All of these expressions convey a generality in English in virtually the same way that they do in Arabic; for example, Allaah’s statement in the Qur’aan about Safaa and Marwah, the two hills near the Ka‘bah:

Mifano mingine inaweza kupatikana katika aya.

Other examples can be found in the verses,

na,

and,

6. Ismul-jins (nomino ya jinsi, yenye umilikaji wa kisarufi na nomino iliyo dhahiri au kiwakilishi): Aya zifuatazo ni mifano ya aina hii ya ujumla:

6. Ismul-jins (a generic noun in the mudaaf [possessive] construction with a definite noun or pronoun): The following verses are examples of this type of generality:

Nomino ya jumla "amr" inahusiana na kiwakilishi cha umiliki "hi", jambo linalolifanya kuwa la jumla.

The generic noun amr is related to the possessive pronoun hi, making it general.

Onyo hili linawaelekea wale wanaopinga yoyote kati ya maagizo ya Mtume ﷺ.

The warning is directed at those who oppose any of the Prophet’s instructions.

Vivyo hivyo, aya,

Likewise, the verse,

Inarejelea sheria za urithi kwa watoto wote.

refers to inheritance laws for all children.