4 – 行为要求的指示（Dalaalat Ul-iqtidaa’）
4 – Dalaalat Ul-iqtidaa’ (indication Of Requirement/necessity)
其定义:
Its definition:
"دلالة الاقتضاء" 是指词语的所指，其意义只有通过某种必要的"تقدير"（补充预设）才能成立。这种必要的补充预设，可以由沙里尔（Ash-Shaari'）所规定，也可以由理智所必然要求，或因说话者的诚实（Sidq）必然如此，或因该词语的表述得以正确成立而必然如此。 Note: The translation is in Simplified Chinese as requested.
Dalaalat ul-Iqtidaa’ is the Dalaalah (indication) of the Lafzh upon a matter that its meaning does not stand up except by its Taqdeer (determination). This necessary Taqdeer (determination) could be dictated by the Shar’a or it could be dictated (i.e. made necessary) by the ‘Aql, either due to the Daroorah (necessity) of the Sidq (truthfulness) of the Mutakallim (source of speech/information) or due to the correctness (Sihhah) of the occurrence of the Lafzh (wording) through it.
示例:
Example:
安拉(SWT)说:
Allah (swt) said:
禁止你们与之结婚的有：你们的母亲、你们的女儿、你们的姐妹、你们父亲的姐妹、你们母亲的姐妹、你们兄弟的女儿、你们姐妹的女儿……（《妇女章》23）
Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters… (An-Nisaa’ 23).
禁止（التحريم）并非直接归于母亲本身的实体或女儿本身的实体。因此，这段经文中的这一词语表明：在“ٱلْأُمَّهَٰتُكُمْ”（你们的母亲）这一词语之前，必须有一个由沙里尔（伊斯兰法）所规定的、必要的词语被推定出来，即禁止与母亲、女儿、姐妹……（即Ummahaat、Banaat、Akhawaat）结婚。因此，“دلالة الاقتضاء”（隐含要求之指示）并非来自词语的字面形式或字面意义，而是通过言语中额外被推定（تقدير）存在的事物而得出的，以使言语所要求的内容成立（即依照沙里尔理解出正确的含义）。
The Tahreem (prohibition) is not attributed to the essence of the mother herself or the essence of the daughter herself (specifically). As such, this Lafzh (wording) present within the Aayah dictates that before the Lafzh of ‘Ummahaatukum’ (your mothers) a necessary Lafzh is determined that the Shar’a has dictated and that is the prohibition of the Nikaah (marriage) of the Ummahaat, Banaat, Akhawaat… (mothers, daughters, sisters…). Therefore, the Dalaalat ul-Iqtidaa’ is not the Dalaalah (indication) of the Lafzh in its form or in its meaning but rather by way of an additional or extra matter that is determined or evaluated (Taqdeer) to exist within the speech so that what is required from the speech stands up (i.e. a correct meaning is understood) according to the Shar’a.
好的，这里是翻译。请提供需要翻译的英文原文。
Another example:
安拉的使者ﷺ说：
The Messenger of Allah (saw) said:
谁在黎明前没有决心（意图）斋戒，他就没有斋戒（艾哈迈德、艾布·达伍德、提尔米兹和奈萨仪辑录）。
The one who does not resolve (intend) the fast before Fajr there is no fasting for him (Ahmad, Abu Dawud, At-Tirmidhi and An-Nasaa’i).
没有意图（Niyah）的斋戒不被视为有效的斋戒，这一点在圣训中已经说明。即便此人戒除了饮食以及一切破斋的事项，情况仍然如此。也就是说，斋戒的行为确实已经发生，但依据这一判断，此人的斋戒并不有效。
The fasting without the Niyah (intention) is not considered to be a valid fast as made clear in the Hadeeth irrespective of abstaining from food, drink and all matters that break the fast. That is even though the act of fasting has actually taken place and as such the evaluation dictates that: There is no validity to the person’s fast.
Understood. Please send the English text you would like translated into Simplified Chinese, and I will provide the translation.
A further example:
安拉的使者ﷺ说：
The Messenger of Allah (saw) said:
真心地，安拉已为我的乌玛免除了错误、遗忘，以及他们被迫去做的事。（经阿勒-哈基姆（Al-Haakim）核实为沙希赫圣训。）
Verily Allah has lifted from my Ummah the mistake, the forgetfulness and that which they were compelled/forced upon (undertaking) (Verified as Saheeh by Al-Haakim).
hadeeth 的字面（表面）所指，表明错误、遗忘和被迫的情况在本乌玛中并不存在或不会发生，然而这种理解是不正确的。现实与此相矛盾，因为乌玛之中确有人会犯错、遗忘，或受胁迫去从事某些行为或事务。
The Zhaahir (apparent indicated meaning) in the speech of the Hadeeth indicates that the mistake, forgetfulness and compulsion do not exist or occur within the Ummah although that meaning is not correct. The reality contradicts that as there are amongst the Ummah those who make mistakes, forget and are forced through coercion to undertake certain acts or matters.
诚实的言辞和语义的准确，要求补出一个省略的词，即“Hukm”（判决、律法效力）。这样，这段尊贵圣训的含义便是：这些事情（即错误、遗忘和被迫）的判决从我的乌玛（民众）身上被解除，从那些发生这些事情的人身上被解除，因此此人不会在今世受到惩罚，在后世也不会因此而有罪。根据言辞的诚实（Sidq）要求，“Hukm”一词被确定为所补出的词，这种含义被视为“Dalaalat ul-Iqtidaa’”（蕴含之义，即由语义的必要性所推出的意义）。
The Sidq (truthfulness) of the speech and correctness of the Kalaam (speech) dictates that an essential omitted word be determined and presumed (Taqdeer) and this is the word ‘Hukm’ (judgment) so that the meaning of the Noble Hadeeth is: ‘The Hukm (judgment) of these matters is lifted from my Ummah from those that it occurs from (i.e. the mistake, forgetfulness and compulsion) and so the person will not be punished in the Dunyaa (life of this world) and there will be no sin as a result of it in the Aakhirah (hereafter). The Lafzh ‘Hukm’ is therefore determined in accordance to the dictates of the truthfulness (Sidq) of the speech and this Dalaalah is considered to be Dalaalat ul-Iqtidaa’.
好的，这里是翻译。请提供需要翻译的英文原文。
Another example:
安拉(SWT)说:
Allah (swt) says:
并问一问那座城镇/村庄（尤素福 82）。
And ask the town/village (Yusuf 82).
在此必须作出的补充（taqdeer）是：“去问那城的居民”，这样所说之话才在理性上成立，因为城镇（Qaryah）没有理智，也不能被询问。此节经文的“iqtidaa’”（所隐含之义）的意指表明，所要询问的是城中的居民，而不是城镇本身，如此言语才能在理性上正确（并被理解）。
The Taqdeer (determination) has to be made here with the meaning: ‘Ask the ‘people’ of the town’ so that the correctness of what has been uttered is rational and that is because the Qaryah (town) does not have a mind and is not questioned. The Dalaalat ul-Iqtidaa’ of this Aayah indicates that what is meant is to ask the people of the town and not the town itself so that the speech can be rationally correct (and understood).