In our ongoing study of Usool al-Fiqh (principles of Islamic Fiqh), we have systematically studied Al-Hukm, examined the various types and sources of Al-Hukm, as well as the different types of Ijtihad.

Now, when you have the Nusus (Quran and Sunnah), the question is: what are the tools, what are the ways, how do we make Istinbat (extracting the ruling from the evidence) and Istidlal (seeking evidence for a ruling) from them? In the upcoming parts, inshallah, we’ll be focusing on that: different ways, different terminologies that scholars use to derive rulings from the Nusus.

And when you understand these tools, you’ll also understand why differences occur. For we all have the same Quran and Sunnah, yet the paths of deduction may differ. Hence today, we examine the concepts of General and Specific (العام والخاص - Aam and Khaas) which is used to understand Al-Hukm (ruling) based on the Nusus.

Understanding Aam and Khaas

One of the first tools the ulama use when looking at the nusus is the distinction between what is general (aam) and what is specific (khaas).

Why is this important? Because the ruling in the Quran or Sunnah may at times be addressed in broad, general terms, while at other times it is narrowed and applied specifically. If we do not recognize the difference, we may misunderstand the scope of a ruling.

General (عام - Aam)

  • Linguistically: ʿAam means something that covers many.
  • In Usul: A general or universal ruling that applies to all cases or individuals within a specific category. Aam statements are broad and inclusive, covering a wide range of situations or people. (Refer to al-Ihkaam 2/286-287 of al-Aamidi)

Example 1:

Quran 3:185: "Every soul will taste death." (كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ)

Explanation:
The word “kul (كُلُّ)” (every) shows generality, that this is an Aam statement that applies to all souls, without exception.

Example 2:

Quran 2:228: "Divorced women remain in waiting [i.e., do not remarry] for three periods (monthly cycles)" (وَٱلْمُطَلَّقَـٰتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَـٰثَةَ قُرُوٓءٍۢ ۚ)

Explanation:
The word "المطلقات" (al-muṭallaqāt) means "divorced women". The use of the definite article "ال" (al-) at the beginning of the word makes it a general term that applies to all divorced women. This makes the ruling Aam (عام).

Specific (خاص - Khaas)

  • Linguistically: Khaas means specific, limited, or restricted.
  • In Usul: A wording that refers to particular individuals, categories, or cases, excluding others. Khaas statements are narrow and exclusive, targeting a specific situation or person.

Example:

Qur’an 2:185

"But whoever is ill or on a journey, then (let them fast) an equal number of days (after Ramadan)."
(وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍۢ فَعِدَّةٌۭ مِّنْ أَيَّامٍ أُخَرَ)

Explanation:
This verse specifically addresses two groups: the sick (marīḍan) and travelers (ʿalā safar). The ruling allows only them to delay fasting in Ramadan and make it up later. This is a Khaas (specific) ruling — it does not apply to healthy, resident individuals. The specification excludes the general population and limits the ruling to those two cases.

Some Expressions of Generality

Once we understand what Aam is, the next step is to recognize how the Quran and Sunnah express generality. The Arabic language uses specific words and structures to show that a ruling is broad and inclusive. Knowing these expressions helps us identify Aam rulings accurately.

1. Al (أل – The Definite Article)

Meaning:
When the definite article “al-” (ال) precedes a plural or collective noun, it often denotes generality — encompassing all members of that category, unless context indicates restriction.

Example – Quran 2:228

﴿وَٱلْمُطَلَّقَـٰتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَـٰثَةَ قُرُوٓءٍۢ﴾
"Divorced women remain in waiting [i.e., do not remarry] for three periods (monthly cycles)."

Explanation:
The term "المطلقات" (al-muṭallaqāt – the divorced women) uses “al”, making it a general expression. This means the ruling applies to all divorced women without exception — unless another verse or Hadith provides a specific exemption (e.g., pregnant women or those who no longer menstruate).

Thus, this is a Aam (عام) ruling expressed through "al-".

2. Kul (كُل – Every)

Meaning:
Kul denotes totality or universality — it includes every single member of the category being referred to, leaving no exception unless explicitly stated.

Example – Quran 3:185

﴿كُلُّ نَفْسٍۢ ذَآئِقَةُ ٱلْمَوْتِ﴾
"Every soul will taste death."

Explanation:
The word "kul" (كل – every) makes this a universal statement. It applies to every soul — human or otherwise — without exception. This is a classic expression of generality in the Qur’an, clearly falling under the category of Aam.

3. Jamīʿ (جميع – All / Entire)

Meaning:
Jamīʿ literally means “all” or “entire,” and it emphasizes that every individual in a given group is included — reinforcing totality or comprehensiveness.

Example – Qur’an 2:148

﴿فَاسْتَبِقُوا۟ ٱلْخَيْرَٰتِۚ أَيْنَ مَا تَكُونُوا۟ يَأْتِ بِكُمُ ٱللَّهُ جَمِيعًا ۚ﴾
"So compete in good deeds. Wherever you may be, Allah will bring you all together."

(jamīʿan - جَمِيعًا)

Explanation:
The word "جميعًا" (jamīʿan) emphasizes total inclusion — Allah will gather all of us, without exception. It doesn't leave out any group or individual.

Understanding Takhsees (التخصيص)

After understanding Aam (general), we now explore what happens when a general ruling is narrowed down or limited. When a general ruling (Aam) is narrowed down to apply to specific cases or individuals, this process is called Takhsees.

What is Takhsees?

  • Meaning: The process of restricting a general ruling (Aam) to specific cases or individuals.
  • Purpose: Identifies exceptions or specific conditions under which a general rule does not apply or applies differently.

Example Conceptually:

  • General (Aam): All divorced women wait three menstrual cycles.
  • Specific (Khaas): Pregnant divorced women wait until childbirth.

Here, the specific ruling limits the general ruling — this is Takhsees.

Types of Takhsees

1. Al-Mukhassis al-Muttasil (المخصص المتصل - Connected Takhsees)

Definition:
This occurs when the general ruling (Aam) and its specific limitation (Khaas) appear together in the same text, without separation.

Example from Quran 2:185:

  • General (Aam):
﴿فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾
"So whoever is present this month, let them fast."
  • Specific (Khaas) connected in the same verse:
﴿وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ﴾
" But whoever is ill or on a journey, then [let them fast] an equal number of days [after Ramadan]

Explanation:
Here, the general obligation to fast is immediately restricted for the sick and travelers. Both general and specific rulings are in the same verse, making it a connected specification (Al-Mukhassis al-Muttasil).

2. Al-Mukhassis al-Munfasil (المخصص المنفصل - Disconnected Specificator)

Definition:
This occurs when the general ruling (Aam) is mentioned in one text, and the specific limitation (Khaas) comes from a completely separate text.

Example:

  • General (Aam) - Quran 2:228:
﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾
"Divorced women remain in waiting [i.e., do not remarry] for three periods (monthly cycles)."
  • Specific (Khaas) - Quran 65:4:
﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ﴾
"As for those who are pregnant, their waiting period ends with delivery."

Explanation:
The general ruling requires all divorced women to observe a waiting period of three menstrual cycles. However, another verse specifies that for pregnant women, the waiting period ends upon childbirth. Since the specific ruling comes from a separate text, this is disconnected specification. The Khaas ruling overrides the Aam ruling in this specific case.

3. Takhsees by Aql (Intellect) (التخصيص بالعقل)

Definition:
This occurs when the general ruling (Aam) is understood to exclude certain cases through intellectual reasoning. Some scholars of Uṣūl mention this form of specification, though it is not always considered necessary since revelation itself clarifies such matters.

Example – Quran 39:62:

  • General (Aam):
﴿اللَّهُ خَالِقُ كُلِّ شَيْءٍ﴾
"Allah is the Creator of all things"
  • Specific (Khaas – by intellect):
Intellectual reasoning shows Allah is not the Creator of Himself.

Explanation:
While the wording “Creator of all things” is general, the intellect recognizes that the Creator cannot be included within His creation. This exclusion is obvious rationally, and is also supported textually by verses such as Surah al-Ikhlāṣ which affirm Allah’s eternal, uncreated nature.

4. Takhsees by Urf (Custom) (التخصيص بالعرف)

Definition:
This refers to specifying a general text by reference to custom (ʿUrf). Scholars differed on its validity:

  • Some (including certain Mālikī scholars) allowed specification through custom.
  • Others only considered the ʿUrf of the Prophet’s ﷺ time as a valid interpretive context, rejecting later customary practices as a basis for specification.

Example – Hadith (Sahih Muslim 1592):

﴿الطَّعَامُ بِالطَّعَامِ مِثْلاً بِمِثْلٍ﴾
"Food (may be sold) for food, of same quantities"

Explanation:
The word ṭaʿām (food) in this Hadith is linguistically general. Mālikī scholars specified its meaning by the custom of the Prophet’s ﷺ time, applying it to staple foods such as wheat, barley, and dates which were commonly exchanged then. They interpret the general word "food" (طعام) in this Hadith as being specified by the custom (Urf) of the Prophet's time, applying it only to the types of food commonly exchanged then. Other scholars do not accept this form of Takhsees based on Urf, arguing that custom alone cannot restrict the scope of a general text.

Classification of Takhsees by Source

Beyond whether the specific ruling is connected or separate from the general, Takhsees can also be classified based on the source that provides the specification. This helps scholars determine which text or evidence limits the general ruling.

1. Takhsees of Quran by Quran (تخصيص القرآن بالقرآن)

Definition: This occurs when a general verse (Aam) in the Quran is clarified by another specific verse (Khaas) elsewhere in the Quran. Both the general ruling and its specification come from the same source — the Quran itself.

Principle: Khaas (specific) Dalil (evidence) takes precedence over Aam (General) Dalil. (Fath al-Bari 1/89, Majmoo al-Fatawaa 31/141, Nayl al-Awtar 1/485, Tafseer Bahr al-Muheet 3/168)

Example:

  • General (Aam): Quran 2:228: وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ "Divorced women remain in waiting [i.e., do not remarry] for three periods (monthly cycles)."

Specific (Khaas) - Quran 65:4: وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ "As for those who are pregnant, their waiting period ends with delivery."

Explanation: The first verse establishes a general rule that all divorced women must observe a waiting period of three menstrual cycles. However, the second verse provides a specific exception: pregnant divorced women end their waiting period upon delivery, regardless of whether three cycles have passed. The specific ruling (Khaas) takes precedence over the general ruling (Aam) for this particular category.

2. Takhsees of Quran by Sunnah (تخصيص القرآن بالسنة)

Definition: This occurs when a general ruling established in the Quran is clarified by a specific ruling found in the Sunnah (Hadith). The Sunnah provides details that narrow the scope of the Quranic general statement.

Principle: Khaas (specific) Dalil (evidence) takes precedence over Aam (General) Dalil. (Fath al-Bari 1/89, Majmoo al-Fatawaa 31/141, Nayl al-Awtar 1/485, Tafseer Bahr al-Muheet 3/168)

Example 1:

General (Aam) - Quran 5:3: حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ "Prohibited to you are dead animals."

Specific (Khaas) - Muwatta Malik 42: الْحِلُّ مَيْتَتُهُ "Its (Sea's) dead creatures are halal."

Explanation: This specific Hadith permits seafood that dies naturally, excluding it from the general prohibition of dead animals.

Example 2:

General (Aam) - Quran 5:38: وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا "As for male and female thieves, cut off their hands."

Specific (Khaas) - Muwatta Malik 1536: لاَ قَطْعَ فِي ثَمَرٍ وَلاَ كَثَرٍ "Do not cut the hand of one who steals fruit, or steals from palm trees."

Explanation: This Hadith specifies that the punishment of cutting off hands does not apply to the theft of fruits or palm trees.

Scholarly Agreement: While the majority of scholars, including the four Imams (Imam Abu Hanifa, Imam Malik, Imam Shafi'i, and Imam Ahmad), agree that an authentic Ahad (singularly transmitted) Hadith can specify a general Quranic verse, some later Hanafi scholars held a differing view, arguing that only a Mutawatir (mass-transmitted) Hadith could specify the Quran. However, even Imam Abu Hanifa himself, upon hearing an authentic Hadith on this topic, retracted an earlier ruling, showing the acceptance of Ahad Hadith for Takhsees.

3. Takhsees of Sunnah by Sunnah (تخصيص السنة بالسنة)

Definition: This occurs when a general ruling found in one Hadith is limited or clarified by a specific ruling found in another Hadith. Both the general statement and its specification come from the Sunnah.

Principle: Khaas (specific) Dalil (evidence) takes precedence over Aam (General) Dalil. (Fath al-Bari 1/89, Majmoo al-Fatawaa 31/141, Nayl al-Awtar 1/485, Tafseer Bahr al-Muheet 3/168)

Example:

General (Aam) - Sunan Nasaee 5148, Saheeh: ﴿أُحِلَّ الذَّهَبُ وَالْحَرِيرُ لِإِنَاثِ أُمَّتِي وَحُرِّمَ عَلَى ذُكُورِهَا﴾ Messenger of Allah ﷺ said: "Gold and silk have been permitted for the females of my Ummah, and forbidden to the males."

Specific (Khaas) - Sahih al-Bukhari 5839: ﴿رَخَّصَ النَّبِيُّ صلى الله عليه وسلم لِلزُّبَيْرِ وَعَبْدِ الرَّحْمَنِ فِي لُبْسِ الْحَرِيرِ لِحِكَّةٍ بِهِمَا﴾ "The Prophet ﷺ allowed Az-Zubair and Abdur-Rahman to wear silk because they were suffering from an itch."

Explanation: The first Hadith establishes a general prohibition of silk for men. However, the second Hadith shows that the Prophet ﷺ made a specific exception for medical necessity (skin condition). This shows that while generally forbidden for men, wearing silk is permissible for a specific medical necessity.

4. Takhsees by Ijmaa (Consensus) (التخصيص بالإجماع)

Definition: This occurs when a general text from the Quran or Sunnah is limited by the unanimous agreement (Ijmaa) of qualified scholars. The scholarly consensus establishes a specific exception or limitation to the general ruling.

Principle: A specific evidence (Khaas Dalil) established by consensus takes precedence over a general evidence (Aam Dalil) from the Quran or Sunnah.

Example:

General (Aam) - Quran 6:118: ﴿فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ﴾ "So eat of that [meat] upon which the name of Allah has been mentioned."

Specific (Khaas) - Ijmaa: There is an Ijmaa (consensus) that Zabiha of Majoosi (fire worshipper) is Haraam. (Al-Mughni 9/313 by Ibn Qudamah)

Explanation: The Quranic verse gives a general permission to consume meat over which Allah's name has been mentioned. However, there is an Ijmaa (consensus) that Zabiha of Majoosi (fire worshipper) is Haraam (Al-Mughni 9/313 by Ibn Qudamah). This consensus specifies the general permission, as fire worshippers are not considered People of the Book whose slaughter is permissible.

The Fundamental Principle

Throughout all categories of Takhsees, the consistent principle remains: Khaas (specific) Dalil (evidence) takes precedence over Aam (General) Dalil. (Fath al-Bari 1/89, Majmoo al-Fatawaa 31/141, Nayl al-Awtar 1/485, Tafseer Bahr al-Muheet 3/168)

When scholars encounter what appears to be a contradiction between a general ruling and a specific one, this principle helps understand that the specific ruling clarifies the application of the general one rather than contradicting it.

Conclusion

We learned the principles of Aam and Khaas, the expressions of generality, and how Takhsees (specification) works in deriving rulings.

InshaAllah, in the next class we will move to the study of Mutlaq (Absolute) and Muqayyad (Restricted), which is another key tool the ulama use in deriving Ahkam.