大多数学者一致认为，通用词（Lafzh Al-‘Aamm，即“العام”）表明并指向其词义所涵盖的全部内容（就数量而言即为众多者）。若某项沙里尔律例（Hukm Shar'iy）附属于此词，则该律例即为通用的，适用于其词义所涵盖的全部个体（Afraad）。在出现限定它的证据之前，通用之词将保持其普遍性。

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.

例：

Example:

安拉(SWT)说:

Allah (swt) said:

因此,Lafzh Az-Zaaniyah 与 Az-Zaaniy 都表示普遍性,因为它们都是以 ال(定冠词“阿力夫和拉姆”)限定的单数名词,即 Ism Mufrad Mu’arraf Bi ‘ال,用于指类别(Al-Jinsiyah)。而该条律例(Hukm)附着于这一普遍的 Lafzh 之上,由此表明:无论男女,凡犯通奸(Zinaa)者,其律例都是鞭打一百下。这一 ‘Aamm(普遍性词语)的普遍性会一直保持,直到有其他的 Daleel(证据)来将其限定。而在本例中,确实有另一项 Daleel 来限定它,即先知ﷺ的 Fi’l(行为)与 Qawl(言语)。至于他ﷺ的 Fi’l(行为),他ﷺ将 Al-Maa’iz 与 Al-Ghaamidiyah 处以石刑致死,因为她们二人在犯通奸时都已结过婚。至于他ﷺ的 Qawl(言语),他ﷺ曾说:

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:

因此，先知（ﷺ）的行为（Fi'l）与言语（Qawl）说明，已婚通奸者（即Zaani）的律例是用石头打死。而《古兰经》的经文则以一般性的方式说明通奸者的律例，无论已婚或未婚，都是鞭打一百下。

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.

因此,第二个 Daleel 在使者(ﷺ)的行为与言语中体现出来,它将 Daleel Al-‘Aamm(普遍性证据)即那节经文予以限定。于是,已婚的通奸者(Zaani)被排除在普遍性的经文之外,其 Hukm 与普遍的 Hukm 不同;而 Hukm ‘Aamm(普遍性裁决)对未婚的通奸者仍然适用。

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.

因此,"تخصيص العام"(以特定方式限定一般性)的含义是:借助某个证据,将词句(Lafzh)从普遍性的指向转为仅限定于特定的个体(Afraad)。

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).