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|f The Arabic language is linked to Islam and its rulings from the first moment, and they are integrated with each other. It is the language of the Qur'an by which the revelation descended upon the Messenger of Allah (peace be upon him). Allah said: "[It is] an Arabic Qur'ān, without any deviance" Al-Zumar: (28). Allah also said: (in a clear Arabic language) Al-Shu'ara -195. It is the language of the Shari' speech, through which the meanings and purposes of the law-giver (Allah) and His objectives are understood. The words are receptacles of meanings, and the texts are templates of the rulings (1), and this is achieved from the consonance between the signifier and the signified (word and meaning). The reader of the texts and the words of the law-giver, in terms of their connotation of rulings and meanings, finds that they are governed by linguistic rules and the Arab condition.\nIt is, therefore, necessary for a Mujtahid to know the linguistic rules for interpreting texts (2). Hence, the scholars of the principles of jurisprudence took care of developing curricula and rules to derive provisions from texts and drawing the controls that the Mujtahid must be familiar with in accordance with the purposes and objectives of Shariah and according to the linguistic and verbal limits in the Arabic language (3), decided by linguists in the connotation of words and phrases on meanings (4) based on its examination in the dialogues of Arabs in their prose and poetry (5). This is because the writing of the purposes is based primarily on the writing of words, understanding the extent to which they signify their meaning and the accuracy of understanding the multiple considerations of this significance.\nAl-Gazali believes that words are divided, in terms of signifying their meanings (rulings), into three kinds: \nFirst: The words that indicate the ruling (meaning) with their form and order, and this is called Manzoom (organized). To explain how to infer with the word in terms of language and status, he divided it into four sections: \nI: Brief and Explained\nII: Apparent and Implicit \nIII: Order and Forbid\nIV: General and Special\nSecond: The words that are indicative of the judgment (meaning) with its content and concept. He named it Mafhoom (understood). To clarify what needs to be quoted from the words, not in terms of their form, but in terms of their content, concept, and indication, he divided it into five sections:\nI. Denotation of Requisite\nII. Denotation of Indication\nIII. Denotation of the content and is called gesture\nIV. The concept of the consent \nV. The concept of the violation \nThird: The words that are indicative of the ruling (meaning) in their meaning and sense. It is the citation known as Qiyas (analogy). Al-Ghazali indicated in this section that rulings (meanings) are derived from words and quote from the sense of the words by analogy. These divisions of words are what the majority of the scholars of the principles went for (1). \nHanafi school scholars argued that the indication of the word over the meaning used in it is different in appearance and invisibility, as the rulings are derived from it in different ways. \nThat's why they divided the words, given the meanings, into four sections with different considerations, these are: \nFirst: Considering the word's condition of meaning and it includes: \n1. general\n2. special\n3. common\nSecond: Considering the use of the word in meaning and this include: \na. Reality and Metaphor.\nb. Explicit and Implicit. \nThird: Considering the appearance of its indication of meaning and its concealment, it is divided according to this into:\n1. Apparent, text, interpreted and ruled considering the appearance.\n2. Invisibile, difficult, brief and similar in consideration of invisibility.\nFourth: Considering how the term indicates meaning, it is either:\n1. Text language\n2. Text reference\n3. Text indication\n4. Text Requisite\nIn this research, I will talk about one of the branches of the sections of the word, considering the situation in view of the Hanafi school of jurisprudence or about one of the branches of the Manzum (ordered) in the view of the majority of the scholars, which is the general. \nHence the name of the research: Reality of the general as viewed by the scholars of the principles and its allotments and issues.\n- Reasons for writing the research:\n1. The desire to write what the general is and to explain its allocations and issues for it is one of the important chapters in the principles (of jurisprudence). \n2- Abundance of differences among the scholars of principles of jurisprudence on the issues of the general and their interest in its topics.\n3. The fact that many of the rulings of the obligated revolve around the topics of the general. \nHoly Quran and the Sunnah have many general and special words. \nThis certainly entails a lot of jurisprudence rulings, which regulate the lives of individuals and familiarizes them with their religion.\n- Research objectives:\n1. Writing the essence of the general and explaining its allocations and issues.\n2. Mentioning the uses of the general in the Qur'an and Sunnah and the uses of the people of language. \n3. To identify the purpose of the general and special words, the types of allocations, and to understand the general by which the general is intended or the one by which the social is intended, or special general, and other related matters.\n- The importance of research:\n1- This research derives its importance from the importance of the principles of jurisprudence.\n2- The connection of understanding the truth of what is meant by the saying and practical words of the general with writing about the essence of the matter, the explanation of its reality, its forms, and uses.\n- Previous studies:\nThe researcher identified a number of scientific theses in the General that do not exactly match the title of this research, including:\n1- The effect of the difference in the connotation of the general before the allocation in Islamic jurisprudence, by Omar Ezzedine Mohamed Ahmed, Master's Thesis, Umm Al-Qura University, Faculty of Shari'ah and Islamic Studies, 1689, 1410 A.H.\n2- The general concept and its impact on the difference of scholars of jurisprudence, Mohamed Mohamed Helmi Issa, Master's Thesis, University of Gaza, College of Sharia and Law, 2010—2011.\n3. Allocation of the general with custom, Atta Musa Ahmed Ahl, Master's Thesis, Gaza University, Faculty of Sharia and Law, 1428 AH, 2007.\n4- The general by which the special is intended in the Holy Quran and its impact on interpretation, completion and study, Ahmed bin Saad bin Hamed Al-Harbi Al-Maliki, Master Thesis, Umm Al-Qura University, Faculty of Shari'ah and Islamic Studies, 1432H - 1433AH.\nI have divided this research into an introduction and four chapters as follows:\nThe first chapter: general (definition and forms) and has two branches.\nThe second chapter: the types of the general and its connotation for its members, and the consequences of the disagreement in the connotation of the general.\nThe third chapter: the ruling on the general word and when it is employed, and it has two branches.\nThe fourth requirement: the allocation of the general and the explanation of allocations, with two branches.\nAt the end of the research, I put a conclusion that included the summary of the research, its main findings, and the most important recommendations proposed. It is followed by the sources and references on which I relied in the research and arranged them in the alphabetic order.\nAll the success comes from Allah\nThis abstract translated by Dar AlMandumah Inc. 2021
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