Mujmal — bu shunday lafzki, uning ma'nosida bir qancha holatlar (ahvol) va hukmlar birlashtirilgan bo'lib, ularni bayon (izoh, batafsil tushuntirish)siz bilib bo'lmaydi.

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 o'zining "Usul" kitobida uni quyidagicha ta'rif qilgan:

Al-Bazdawi in his Usool defined it as:

«Mujmal» shunday narsaki, unda ma'nolar ko'p bo'lib ketgan va maqsad shu darajada noaniq bo'lganki, uni aynan o'sha gap yoki ifoda ichida tushunib bo'lmaydi. Balki uni tushunish uchun izoh izlashga qaytish, so'ng mehnat, mulohaza va chuqur o'ylash kerak bo'ladi. Mujmalning tafsilotlarini o'sha matnning o'zidan anglab bo'lmaydi; unga ma'nosini ochib beradigan yoki uning qismlarini va tafsilotlarini bayon qiladigan **Mubayyan** (tushuntiruvchi) bo'lishi zarur.

‘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.

Misol:

Example:

Alloh Taolo aytdi:

Allah Ta’Aalaa said:

Salot — mujmal shar'iy istilohdir, uning maqsadi faqat Shoriʼning bayoni orqali ma'lum bo'ladi. Xuddi shunday, zakot va haj ham. Shuning uchun Allohning Elchisi ﷺ o'z so'zi va amali bilan bu mujmal iboralarni bayon qilib berdilar. U zot musulmonlarga o'z qavllari bilan murojaat qildilar:

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:

Va uning so'zi bilan:

And by his speech:

Xuddi shunday holat Al-Janaayaat (jinoyatlar) ahkomida ham namoyon bo'ladi: Qur'oni karim diyat (qon puli) to'lash majburiyatini bayon qilgan, Sunnati Nabaviyya esa uning miqdorini va holatlarini tushuntirib kelgan.

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.

Shu nuqtai nazardan Mujmal Mufassarga o'xshaydi, faqat Mufassar uchun Bayon talab qilinmaydi, chunki matnning bayoni (izohi) boshqa ikkinchi matnda emas, balki o'zining ichida keltirilgan. Bu Allohning (SWT) quyidagi qavliga o'xshaydi:

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):

Bu "Al-Mufassar" dan olingan, chunki u ta'vil (talqin) yoki bayon (tushuntirish yoki kengaytirish)ga muhtoj emas. Lafz: "Sakson darra" lafzni izohladi: "Ularni uringlar".

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 – Ushbu so'zning maqsad qilingan ma'nosini aniqlash uchun to'xtash: shariat (Qonun chiqaruvchi) tomonidan uning mujmalligini (noaniqligini) bartaraf etib, ma'nosini ochib beradigan biror narsa zikr qilinmagunicha, unga binoan ish qilish yoki amal qilish joiz emas.

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 – Agar bayon (izoh) yetarli va aniq (qat'iy) bo‘lsa, mujmal mufassarga aylanadi va unga amal qilish vojibdir. Bu Allah elchisi ﷺ dan namoz, zakot va hajga oid kelgan bayon kabidir.

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 – Agar uning bayoni to‘liq bo‘lmasa va qat’iy (aniq) bo‘lmasa, unda bayon qilingan darajada amal qilish vojibdir. Bayon qamrab olmagan narsa esa Shoriʼ undan nimani nazarda tutganini bilishga oid ijtihod doirasiga kiradi.

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.