"دلالة النص"是指经文所指向的含义，即经文对某项未明言的律例所作的指示，与经文中明文表述的律例相一致。 Wait, I must output the translation only, in Chinese (Simplified). Corrected: دلالة النص 是指：经文并未对某一律例作出明文规定，但经文所指示的该律例与经文中已明确表述的律例相符合。

Dalaalat un-Nass is when the Nass (text) indicates that the Hukm that the text has been silent upon is in conformity to the Hukm that has been expressed in the text.

有一些学者称之为“Mafhoom Al-Muwaafaqah”（相符之理解），因为在沉默的情形或位置（Mahall）中所指示的内容，与文本中明示的裁决（Al-Mantooq）相符合。另有学者称之为“Fahwaa l-Khitaab”（言辞之意涵或旨趣），因为言语的“Fahwaa”指向其意义。因此，如果文本通过其措辞（Alfaazh）指向某一具体事实的裁决，而又发现另一事实，其与前者在裁决的“Illah”（成因）上相等，或更加契合于此裁决（Awlaa），并且这种相似性仅通过对语言的基本理解即可把握，以致于一经听到便立即明白该经文同时涉及两种事实，那么该经文便具有一种不同于“Dalaalat ul-Ibaarah”（字面指示）的指示，即“Dalaalat un-Nass”（经文指示）。例如：

Some of the ‘Ulamaa have called it the Mafhoom Al-Muwaafaqah (understanding of agreement/conformity). That is because what is indicated within the Lafzh in the situation or place (Mahall) of silence conforms with the Hukm that has been expressed (Al-Mantooq) within the text. Others have named it ‘Fahwaa l-Khitaab’ (the sense or import of the address) because the ‘Fahwaa’ of the Kalaam (speech) refers to its meaning. Therefore, if the text in it ‘Ibaarah (by its Alfaazh) guides to a Hukm of a specific reality and another reality is found that is equal to the first in respect to the ‘Illah of the Hukm or is more fitting for it (Awlaa). And that this similarity between the two is understood through the mere understanding of the language, so that it comes immediately to the comprehension, that the Nass (text) deals with both realities, then this text would have a Dalaalah (indication) other than the Dalaalat ul-Ibaarah and that is the Dalaalat un-Nass. Example:

这段经文通过其字面表达（عبارة）指示禁止子女对父母二人表现出轻慢或厌恶，因为“Uff”这一词语包含对父母的伤害。由此便会想到，此经文也涉及禁止打骂父母或辱骂父母，因为打骂和辱骂所包含的伤害与痛苦，比说出“Uff”（即表示厌恶）更大、更严重。

The Nass (text) guides through its ‘Ibaarah (expression) to the Tahreem (prohibition) of the son (or daughter) showing disrespect or disdain towards the two parents due to what this word (Uff) contains of harm towards them. It would then come to the mind that the text also deals with the prohibition of hitting the parents or insulting them due to what hitting and insulting contains in terms of harm and pain which is greater and more severe than expressing ‘Uff’ (i.e. showing disdain).

因此,对于未作明文规定的(Al-Maskoot ‘Anhu,即殴打和辱骂),相较于明文所言的(Al-Mantooq,即说出"Uff"这一表述),更应当适用禁止(Tahreem)的裁决。

Therefore, that which has been silent about (Al-Maskoot ‘Anhu), which is the hitting and insulting, is Awlaa (more worthy) of the Hukm of Tahreem than the Mantooq (expressed meaning) which is the expressing of ‘Uff’.

Another example:

Another example:

安拉(SWT)说:

Allah (swt) said:

该节经文的“Mantooq”，即其字句与“Ibaarah”（字面表达），指示禁止不义地吞食孤儿的财产；而其“Tarkeeb”（结构组合）则指示禁止损害孤儿的财产，例如用火焚烧，或将其浸入水中等。

The Aayah in its Mantooq, meaning its Alfaazh and ‘Ibaarah, guides to the prohibition of eating the property of the orphan unjustly whilst its Tarkeeb (composition) indicates the prohibition of damaging it like by putting fire to it or submerging it in water for instance.

"الآية" المفهوم، أي دلالة النص، وهي ما سكتت عنه، يدل على تحريم الحرق والإغراق للمال أو أي أمر يؤدي إلى إتلافه. Wait, I must output in Chinese only. Correct translation: 该节经文的"مفهوم"（隐含之义），即"دلالة النص"（文本的明示之义），也就是经文所未直接言及的内容，表明禁止焚烧和沉没财产，或禁止任何导致财产毁损的行为。

The Mafhoom of the Aayah, i.e. the Dalaalat An-Nass, which is that which has been silent about, indicates the prohibition of burning and sinking the property or any matter that leads to damaging it.

因此,对于经文未明言(Maskoot ‘Anhu)、即未在文本的字句(Alfaazh)中提及的情况——例如焚烧和沉没(即造成损害)——其判决与文本(Nass)中所提及的判决一致,后者即不公正地吞食孤儿的财产,而这一判决属于禁止(Tahreem)的范畴。

Consequently, the Hukm that has been silent about (Maskoot ‘Anhu), meaning that which was not mentioned within the Alfaazh (wordings) of the text, which is burning and sinking (i.e. damaging), is in conformity (agreement) to the Hukm that has been mentioned in the Nass (text) which is the eating of the property of the orphan unjustly which takes the Hukm of Tahreem (prohibition).

Another example:

Another example:

安拉（SWT）在《宰勒宰莱》章中说：

Allah (swt) says in Soorah Az-Zalzalah:

“达拉拉特·阿-伊巴拉”（Dalaalat Al-‘Ibaarah），即经文的“曼杜格”（Mantooq）或其字面措辞，表明真主（SWT）将依据谁行了一个原子重量的善或一个原子重量的恶来清算祂的仆人。无论行为多么微小，行善者将因善而得赏，作恶者将因恶而受罚。经文的“马夫胡姆”（Mafhoom），即“达拉拉特·安-纳斯”（Dalaalat un-Nass），则表明真主（SWT）将依据超过一个原子重量的善来清算祂的仆人，他将因此得到回报；并且将依据超过一个原子重量的恶来清算，他将因此受到惩罚。

The Dalaalat Al-‘Ibaarah, meaning the Mantooq of the Nass or its Alfaazh (wordings) indicate that Allah (swt) will account His ‘Ibaad (slaves) upon the basis of who does an atoms weight of good or an atoms weight of evil or bad. The person will be rewarded for the good and punished for the evil however small the acts may be. The Mafhoom of the Aayah, meaning the Dalaalat un-Nass, indicates that Allah (swt) will account His servants upon greater than an atoms weight of good, that he will be rewarded for and upon more than an atoms weight of evil, that he will be punished for.

这一部分虽然经文未明说，却是从“达拉拉特·阿恩-纳斯”（即经文所暗示的意义）以及其组织结构中理解出来的；而它并未从经文的“伊巴拉”（字面表达）即其词语中被理解。

This last part, which has been silent upon (i.e. not mentioned), is understood from the Dalaalat un-Nass and from the manner of its composition whilst it has not been understood from the ‘Ibaarah (expression) of the Nass i.e. from its Alfaazh (wordings).