Umumiylikni tahsis qilishning dalillari (adillah) ikki turga bo‘linadi:

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

Adillah Takhsees Muttasilah (bog'liq takhsis dalillari) va Adillah Takhsees Munfasalah (ajratilgan takhsis dalillari).

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

At-Takhsees Al-Muttasil — bu o'zi mustaqil bo'lmagan, balki takhsees (xoslash) 'aamm (umumiy) bilan bir xil nass (matn) ichida zikr etilgan holatdir. Uning ma'nosi umumiy lafzga bog'lanadi va u 'aamm lafzni o'z ichiga olgan nutqning bir qismi hisoblanadi.

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.

U bu (yoki: bu tushuncha) to'rt turga ega bo'lib, ular quyidagilar: Al-Istisno' (istisno yoki istisno qilish), Ash-Shart (shart), As-Sifah (sifat, tavsif yoki xususiyat) va Al-G'oyah (chegara yoki oxirgi nuqta).

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).

Istisno (istisno) orqali takhsis — bu istisnodan oldin kelgan narsadan, istisnodan keyin keladigan narsani chiqarib tashlash yoki ajratib olishdir.

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

Misol:

Example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Demak, "Al-Insaan" (inson/odam) so'zi "Lafzh" (so'z shakli) sifatida "Lafzh 'Aamm" hisoblanadi, chunki u "ال" ("Al") jinsiylik bilan ta'riflangan "Mufrad Mu'arraf" (aniqlangan yakka shakl) bo'lib, shu sababli har bir inson zotini o'z ichiga oladi. Alloh (SWT) bizga har bir insonning zarar ko'ruvchi ekanini xabar qilgan, so'ngra zarar ko'ruvchilardan "Afraad" (alohida ma'nodagi elementlar) ni istisno qilgan yoki chetga chiqargan, ular esa zarar ko'rmaydiganlardir — ular iymon keltirgan va solih amallar qilganlardir (Uning amrlari va qaytarishlariga muvofiq holda). Bu esa "Istithnaa'" (istisno) orqali amalga oshadigan "Takhsees" (tor doirага ajratish) misolidir.

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).

Istisno (istisnoning) to‘g‘ri bo‘lishi uchun uning Mustasno qilinadigan narsa (Mustathnaa Minhu) bilan muttasil (bog‘langan) bo‘lishi shart, ular orasida odatdagidan ortiq ajratish (uzilish) bo‘lmasligi kerak. Istisnoning oy vaqti o‘tgan bo‘lsa ham, ya’ni katta masofa bo‘lsa ham to‘g‘ri bo‘ladi, deb aytuvchilarga kelsak, bu fikr rad etiladi va uni qo‘llab-quvvatlaydigan hech qanday dalil yo‘q.

- 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.

Istisnoning (istisno) qaytishi eng yaqin Mustasno minhuga (istisno qilinayotgan narsaga) qaytadi. Alloh Taolo aytdi:

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

Demak, uning "imra'ati" (xotini) najot topadiganlardan istisno qilindi, lekin Lut oilasidan istisno qilinmadi va u halok bo'ladiganlar qatorida bo'ladi. - Mustasno (istisno qilinadigan narsa) istisno qilinayotgan narsa (Mustasno minhu) bilan bir xil jins (tur) bo'lmasligi mumkin. Buning misoli Alloh Taolоning quyidagi qavlida uchraydi:

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:

Va bu, Iblis farishtalardan (maloikalardan) emasligi sababli, chunki Alloh (SWT) aytgan:

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

Shunday qilib, Iblis Maloika (farishtalar) dan emas, balki jinlardandir. Bog'langan (ma'tuf) jumlalardan keyin istisno (istisnaa') kelganda, agar boshqasini ko'rsatuvchi dalil bo'lmasa, istisno hammasiga qaytadi. Ba'zilar istisnoning faqat oxirgi jumlaga qaytishi haqida fikr bildirganlar, agar dalil umumiylikni yoki ularning hammasini qamrab olishini ko'rsatmasa. Buning misoli Allohning Qavli Taolo:

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

Pokdomon ayollarga tuhmat qilib, so'ngra to'rt guvoh keltira olmaganlarni — ularni sakson darra bilan uring va ularning guvohligini abadiy qabul qilmang. Ana shular fosiqlardir (yolg'onchilar, isyonkorlar, Allohga itoat etmaydiganlar). Faqat bundan keyin tavba qilib, solih amallar qiladiganlar mustasno: albatta, Alloh Kechiruvchi, Rahmli zotdir (An-Nur, 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).

Istisno (istisno) bu yerda faqat fosiqlarga qaytadi, qamchilash yoki guvohlikni qabul qilishga emas, eng kuchli (ustun) fikrga ko'ra.

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.

Agar ʻāmm (umumiy) sifat (ta’rif, vasf) bilan bog‘langan bo‘lsa, u shu sifat bilan tahsis qilinadi va undan boshqalari chiqarib tashlanadi. Masalan, Rasululloh ﷺ ning so‘zida bo‘lgani kabi:

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):

Uning «Saa'imah» (erkin otlaydigan) degan so'zi sifat bo'lib, u «Kull» (har bir) so'zidan keyin keladigan «Ibil» (tuya) lafzining umumiy ma'nosi bilan bog'langan. Shu sababli bu so'z barcha tuyalarni qamrab oladi. Lekin «erkin otlaydigan» sifati bilan bog'langanligi uchun, erkin otlamaydigan barcha tuyalar bu umumiylikdan chiqariladi, ular yem-xashak bilan boqiladigan tuyalardir. Demak, yem-xashak bilan boqiladigan tuyalarda zakot yo'q, zakot faqat erkin yurib, yaylovlarda yashaydigan va o'tlardan oziqlanadigan tuyalarga vojibdir.

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.

Sifat orqali tayinlashning (tavsif orqali aniqlashning) to'g'ri bo'lishi uchun shart shuki, u mavsufga (tavsiflanayotgan narsaga) yoki bog'lovchi hukmga bog'liq bo'lishi kerak.

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.

Misol:

Example:

Uning qavli (SWT):

His Qawl (swt):

Bu yerda "Nisaa'ikum" (sizning ayollaringiz) so'zi ‘Aamm (umumiy) hisoblanadi, chunki u ko'plik shakli bo'lib, olmoshga qo'shilgan (Idaafah). Keyin bu ‘Aamm (umumiy) hukm uning ortidan keladigan Siffah (sifat/ta'rif) bilan tahsis qilingan: "ular bilan qovushgan" (To whom you have gone in). Shuning uchun stepdaughter (xotinning qizi) ga uylanishning Tahreem (taqiqi) faqat ichiga kirilgan xotinlarning qizlari bilan chegaralanadi, ammo nikohlangan, lekin hali qovushilmagan ayollarni o'z ichiga olmaydi va qamrab olmaydi.

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.

Shart (shart) ning adavotlari (yuklamalari) ko'p bo'lib, ular quyidagilardir:

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

Alloh Taolo aytdi:

Allah Ta’Aalaa said:

Shart (shart) xotinining farzandi, o‘g‘il yoki qiz bo‘lsin, vafotidan keyin qolgan bolasi bo‘lmasa, erning xotini qoldirgan narsaning yarmiga merosxo‘r bo‘lishini belgilab qo‘ygan.

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.

Shuning uchun yarmning merosi faqat farzandning yo'qligi holiga xos bo'ladi. Agar ayolning farzandi bo'lsa, meros boshqacha bo'ladi va erga qolganning to'rtdan biri beriladi (At-Tarkah). Shart, xuddi shunday, nutqdan o'sha narsani chiqarib tashlaydi, agar shart bo'lmaganida u nutq ichida qolgan bo'lardi. Bunga misol: "Akrim Al-Mujaahideen In Fatahoo Al-Hisn" (Qal'ani fath qilsalar, mujohidlarni hurmat qiling). Agar bu gap "إن" (agar) shaklida bo'lmaganida, ikrom (hurmat qilish) barcha mujohidlarga umumiy bo'lardi. Lekin "إن" kirgani qal'ani fath qilmagan kishilarni chiqarib tashlaydi.

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.

Allohning Elchisi ﷺ shunday dedilar:

And the Messenger of Allah (saw) said:

Bu shart erkakka, agar ayolni nikohlamoqchi bo'lsa, ayolning ko'ra oladigan badanining istalgan qismiga qarashni mubah qiladi. Shunday qilib, bu shart nikoh maqsadida qilinganda erkakning ayolning avratiga qarashi taqiqlanganligi hukmidan istisno qilingan. Demak, hadis ayolning avratiga qarashning umumiy harom ekanligini faqat ayolga uylanmoqchi bo'lganlardan boshqalarga nisbatan belgilab bergan.

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.

G‘oyaning shakllari ikki lafz (ibora) bo‘lib, ular quyidagilardir:

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

ِ(Ilaa) va Hattaa (gacha/to‘xtagunicha). Agar bu ikki so‘z ibora (umumiy) gap ichida kelsa, undan keyin kelgan narsa istisno qilinadi. Ulardan keyingi hukm oldingi hukmga zid bo‘lishi kerak.

ِ( 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.

Misol:

Example:

Alloh (SWT) shunday degan:

Allah (swt) said:

Lafz “aydiyakum” (qo‘llar/bilaklar) – ‘Aam lafz bo‘lib, yelkadan barmoqlargacha bo‘lgan “yad”ni o‘z ichiga oladi. Biroq, ‘Aam Uning “Ilal-marofiq” (tirsaklargacha) degan Qavli bilan takhsis qilingan. Demak, qo‘lning barmoq uchidan tirsaklargacha bo‘lgan qismini yuvish vojib va talab qilingan hisoblanadi. Shunday qilib, Harf al-Ghoya bo‘lgan “ilaa” (gacha) tirsakdan keyingi qismni yuvishdan chiqarib yuborgan. Shu bilan birga, mazkur masalaga xos qo‘shimcha bir diqqat qilinadigan nuqta bor: “Maa la yatimmul-vojibu illa bihi fahuva vojib” (Vojib faqat unga bog‘liq bo‘lgan narsa bilan ado bo‘lsa, o‘sha narsa ham vojibdir) degan shar’iy qoida tirsakning bir qismini yuvishni vojib qilgan, bu esa qo‘lni tirsaklargacha yuvishning to‘liq ado etilishini ta’minlash uchundir. Yana bir misol:

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:

Alloh Taolo aytdi:

Allah Ta’Aalaa said:

"Alladheena" (those) lafzi umumiylikni (umumiylik) ifodalaydi, chunki ism mavsul ko'plikni bildiradi va Alloh bizga Allohga iymon keltirmaydiganlar bilan umumiy tarzda jang qilishni buyurgan. Shundan so'ng al-Ghoya (chegara) ko'rsatkichi "hattaa" (to'g'ri kelguncha) keladi va shu bilan jang qilish vojib bo'lgan kishilardan istisno qilinadi; ular jizya to'laydigan va Islom hokimiyatiga bo'ysunadigan kishilardir. Bunday qilgan kishilar jizya to'lagani sababli jang qilinmaydi.

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.

Demak, ‘Aamm (umumiy) hukmning takhsees qilinishi — ya’ni "Allohga ishonmaydiganlar" degan ibora — Ghaayah orqali, uning shakli bo‘lgan "Hattaa" (gacha) yordamida yuz bergan. Shunday qilib, "Hattaa" (gacha) dan keyin kelgan narsa uning hukmi jihatidan, "Hattaa" (gacha) dan oldin kelgan narsaga zid bo‘ladi. Bu holatda, agar oldin kelgan narsa ‘Aamm (umumiy) bo‘lsa, keyin kelgan narsa hukm jihatidan oldingi narsadan chiqarib tashlangan bo‘ladi.

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).