5 - мафхūм al-мukhālafah（相反含义/反面理解） - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

5 - мафхūм al-мukhālafah（相反含义/反面理解） - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

由这一描述——即“Saa'imah”（自由放牧、靠草场生活）——可以得知，不是自由放牧的羊，其身上没有天课（Zakaah）的义务。

It is understood from this Siffah (description) which is ‘Saa’imah’ (free grazing and living upon the pastures) that the non-free-grazing sheep do not have Zakaah due upon them.

这样一来，我们便会从“放牧的羊有天课（应缴）”这一圣训的“Mafhoom Al-Mukhaalafah”（反面含义）中，推导出对于喂养的羊的判定。

In that way we would have taken the Hukm for the foddered sheep from the Mafhoom Al-Mukhaalafah of the Hadeeth “In (respect to) the free-grazing sheep there is Zakaah (due)”.

因此，对于喂养饲料的羊（即以草料为食、不在牧场上吃草的羊），不需缴纳天课。这是因为"牧场"是一个可以进行推理的"合适的模糊描述"（Wasf Mufhim Munaasib），即它可以推导出一个"illah"（起因）。由此，对羊缴纳天课的"illah"就是它们在牧场上吃草。如果这个"illah"不存在，那么该"hukm"（律例）便不成立，因为"illah"与"hukm"在存在与缺失上是相互伴随的。

As such there is no Zakaah upon the foddered sheep (i.e. those which live upon fodder and do not live upon the pastures). That is because the ‘pasture or grazing land’ is a Wasf Mufhim Munaasib (Fitting description open to reasoning) that can be reasoned (with an ‘Illah). Consequently, the ‘Illah for paying the Zakaah upon the sheep is that they live upon the pasture. If this ‘Illah does not exist, then the Hukm does not come into being because the ‘Illah revolves with the Hukm in presence and absence.

只要这种“illah”（归因）不存在于放牧的羊群中，那么其裁决（Hukm）就是这些羊不需要缴纳天课（Zakaah）。

As long as this ‘Illah is not present within the foddered sheep then its Hukm is that there is no Zakaah due upon them.

Another example:

Another example:

安拉(SWT)说:

Allah (swt) said:

关于含有“غاية”（终点、目标）的经文的“منطوق”（明示之义），其中的“عبارة”（表述，即其用词）表明：要实现该条律例，就必须将其施行于“غاية”之前的部分。例如，黎明之前饮食是被允许的；洗手（手臂）须洗到肘部这一终点；讨伐叛乱集团须持续到其回归真主的裁决为止。若“غاية”之前的部分要施行该律例，却不将“غاية”的一部分纳入其中，则无法实现。这被称为“غاية”进入“مغيّا”（有终点之物）的范围，而当这一部分“غاية”的纳入是完成“واجب”所必需的，它便属于伊斯兰教法的原则：“完成义务所不可缺少之物，本身即是义务”。

In respect to the Mantooq (expressed meaning) of the Nusoos (texts) that contain a Ghaayah (aim/end-point), the expression (‘Ibaaarah) within them (i.e. its Alfaazh/wordings), indicates that what is required, to realise the Hukm, is its application upon that which is before the Ghaayah (end-point/aim). As such, eating and drinking is Mubaah before Fajr, the washing of the hands (arms) is required up to the end point or extent (Ghaayah) of the elbows and fighting the rebellious faction is required or demanded until the Ghaayah (point) that it returns back to the judgment of Allah. It is not possible to accomplish the application of the Hukm upon that which is before the Ghaayah unless a part of the Ghaayah is entered into (or included within) what is before it. This is what is called the entering of Al-Ghaayah into Al-Mughyaa (the place of the end-point) and the entering of this part of the Ghaayah if it is required to accomplish the Waajib falls under Al-Qaa’idah Ash-Shar’iyah: “That which the Waajib is not completed except with (or by) it is Waajib”.

因此，为了完整或切实地完成洗手（手臂），洗小净时必须把手肘的一部分也包括在洗手之内。叛乱或侵略的一方也必须停止叛乱，并宣布其寻求以伊斯兰教法裁决，然后才能停止对其的战斗。同样，为了完成斋戒并使安拉至高无上的经文得以实现，必须把夜晚的一部分也包括在斋戒之内：

Consequently, a part of the elbow must be included into the washing of the hands (arms) within the Wudoo’ so as to accomplish the washing of the arms completely or effectively. The rebelling or aggressing faction must also stop its rebellion and announce its seeking judgment by Islaam before fighting against it is stopped. Similarly, a part of the night of fasting must be entered in to to complete it so that the Qawl of Allah Ta’Aalaa is realised: