"المجمل"是指其词义包含着若干种情况和律例、且这些情况和律例都汇聚于其中的词语，若没有阐释（说明），便无法得知其中所含的这些内容。

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).

阿尔-巴兹达维在其《原理》(Usool)中将其定义为:

Al-Bazdawi in his Usool defined it as:

"模糊的（Mujmal）是指含义众多、所指意图晦涩，以至于仅凭该语句或表述本身无法理解的内容。相反，（其含义）需要通过回归寻求解释，再借助努力、思考与深入推敲才能获知。模糊语句的细节无法仅从同一段文本中理解，而必须有一个释义者（Mubayyan）来阐明其中的含义，或解释其局部与细节。"

‘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.

示例:

Example:

安拉塔阿拉说：

Allah Ta’Aalaa said:

“صلاة”是一个“مجمل شرعي”（含义未明的术语），其所指的确切含义，除非经由立法者（Shaari'）的解释说明，否则无人知晓。“زكاة”和“حج”也是如此。因此，安拉的使者ﷺ带着对这些“مجمل”词语的解释而来，通过他的言语和行为来阐明。他以他的话语向穆斯林发出了教导：

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:

并由他的言语而言：

And by his speech:

同样的情况也体现在刑事犯罪（Al-Janaayaat）的律例中：《古兰经》规定了血金（Diyah）的义务，而先知的圣训（Sunnah An-Nabawiyah）则阐明了其数额和具体情况。

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.

从这个角度看，Mujmal（概括性经文）与Mufassar（明确性经文）相似，不同之处在于Mufassar不需要Bayaan（解释说明），因为其中的解释已经包含在经文之内，而不在另外的文本里。这就像安拉（SWT）的这句话：

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):

这段内容出自《Mufassar》，因为它不需要Ta'weel（诠释）或Bayaan（解释阐明）。经文用词“八十鞭”解释了用词“鞭打他们”。

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 – 停下来明确其本意：在没有出自立法者（Shaari'）的内容去消除其含糊（Ijmaal）、阐明或揭示其含义之前，不得依据它来行事或付诸实践。

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 – 如果该说明（Bayan）充分且确定（Qat’iy），则“Mujmal”便转为“Mufassar”，并且有义务依此行事。例如先知穆罕默德ﷺ就礼拜（Salaah）、天课（Zakaah）和朝觐（Hajj）所作的说明即属此类。

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 – 如果其阐明不全面、也不具有确定性(qat'iy),那么就有义务依照其解释所已完成(并提供)的程度来行事。至于其阐明未涵盖的部分,则属于就沙里尔(Ash-Shaari')所要表达的含义进行解释的伊吉提哈德(Ijtihaad)范畴。

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.