For this reason, this use of min enters negative constructions to establish the negation of the entire genus, as in the words of the Exalted:
“We shall not deprive them of anything from their deeds.”
[Sūrat al-Tūr: 21]
And His words:
“There is no deity except Allah.”
[Sūrat Āl Imrān: 62]
And His words (1):
“Then not one of you could have prevented Us from seizing him.”
[Sūrat al-Hāqqah: 47]
Thus, whenever min enters a negative construction, whether expressly stated or implicitly understood, it categorically negates the entire genus. The expressly stated instances are those cited above. An instance in which it is implicitly understood is found in the words of the Exalted:
“There is no deity except Allah.”
[Sūrat Āl Imrān: 62]
[and His words] (2):
“There is no doubt in it.”
[Sūrat al-Baqarah: 2]
The same applies to similar expressions. This differs from cases in which min is absent, such as when you say, “I did not see a man.” Although this expression apparently negates the entire genus, it may instead be used to negate only a single member of that genus. As Sībawayh stated, it is permissible to say, “I did not see a man, but rather two men.” It is thus evident (3) that a single man may be intended, even though the apparent meaning is the negation of the entire genus. This differs from a construction containing min, for it categorically negates the entire genus (4).
For this reason, if a man were to say to his slaves, “Whoever among you gives me one thousand shall be free,” and each of them gave him one thousand, they would all be emancipated. Similarly, if he were to say to his wives, “Whichever of you releases me from payment of her dowry shall be divorced,” and they all released him from it, they would all be divorced. His purpose in saying “among you” is to identify the class to which the giver and the woman granting the release belong, not to restrict this ruling to only some of the slaves and wives.
If it is objected that, just as this does not preclude all those mentioned from possessing this attribute,