Explanation Of The Ruling Of 
Regarding the fiqhi masa`lah of (The warning is generally applicable and not for the specific occasion), my opinion is that a condition is necessary for the umoom (generality) not to apply further than the import and object of the speaker. The proof of this will be in the following Hadith when Nabi (sallallahu alayhi wasallam) once saw a person fainting whilst on journey, he said,"Fasting on a journey is not amongst the virtuous (acts)." The words in this Hadith are general and will be applicable to all travellers, this is what is understood by some. However, some cases where consent was granted for fasting on a journey appear to conflict this Hadith. Looking at the context, a Mujtahid will rule that Nabi's (sallallahu alayhi wasallam) intention here is not general. In fact, the condition that this warning will be applicable to that person whose condition renders it such. This is the ruling of the jamhoor (majority). It therefore appears that this is the view of the majority that in this usooli mas`alah, the speaker's condition of it not being applicable further than the general is taken into consideration, even though they have not mentioned it thus.
I once mentioned this in a lecture, and Moulana Anwar Shah Sahib Kashmeeri (rahmatullah alayh) was also present. After the talk, someone asked Shah Sahib a mas`alah and he said, "Did you not hear just now in the bayaan where he (indicating to Moulana Ashraf Ali Sahib) explained that in this ruling the condition is also applicable." I was pleased that Shah Sahib did not refute what I said, in fact, he conceded to my view.
[The Principles And Codes Of Law In Hanafi Fiqh, Moulana Ashraf Ali Thaanwi rahmatullaahi 'alaih]
and deduced a ruling. Similarly have they combined the qiraats in the Aayat 
and deduced the ruling that during wudhu the feet must be washed by rubbing them with the hands, because mere pouring of water over them is insufficient. This is the reason why the Fuqahaa have made rubbing the feet especially a Mustahab. Similarly in the Aayat, 
they have combined the meanings to be kingship and ownership. This means that Allaah Ta`ala is the King and Owner of the Day of Qiyaamah. [At-Tableegh, page 107, vol. 17]
(A thing, when it is established, then it is established with its corollaries - necessary attachments)
Now after a few days, when this newly married man moves away from his parent's home and is told to go and earn and support his family, and his wife will ask for butter, flour, etc., etc. He says, "Since when was I to bring this and that. All this was not included and I did not consent to agree to all this!"
