一般性证据：安拉至高者的言论：
The general evidence: The Qawl of Allah Ta’Aalaa:
明确的特指性证据（Al-Adillah At-Takhsees Al-Munfasalah）
Adillah At-takhsees Al-munfasalah (separated Evidences Of Specification)
以下情况下的限定（Takhsees）只能通过独立的证据来实现，这些证据属于传闻性的圣法证据（Al-Adillah As-Sam'iyah Ash-Shar'iyah），即《古兰经》、圣训（Sunnah）、圣门弟子的公议（Ijmaa' As-Sahaabah）以及类比（Al-Qiyaas）。不允许用理性证据（'Aqliy Daleel）来限定普遍性的圣法证据（'Aamm Daleel Ash-Shar'iy）。其理由如下：
The Takhsees that happens by separate evidences only takes place with the Adillah As-Sam’iyah Ash-Shar’iyah which are the Kitaab, the Sunnah, Ijmaa’ As-Sahaabah and Al-Qiyaas, and it is not permitted to specify the ‘Aamm Daleel Ash-Shar’iy (general Shar’i evidence) by the ‘Aqliy Daleel (rational evidence). That is for the following reasons:
A – 专指（Takhsees）代表的是一种“解释/阐明”（Bayaan）。它属于立法（Tashree'），而这种立法来自启示（Wahi），而非理性（'Aql，即心智/智力/理性）。因此，用理性来限定伊斯兰律法（Shar'a，即神圣的法则）是不被允许的。
A – The Takhsees represents a Bayaan (explanation/clarification). It is Tashree’ (legislation) and the legislation is from the Wahi (divinely inspired revelation) and not from the ‘Aql (mind/intellect/ration). It is therefore not valid for the ‘Aql to be used to specify the Shar’a (divine rule).
B – 一般性用语（Al-Lafzh Al-‘Aamm）在其一般性上的所指，是依据语言和《沙里尔》（Shar’a）而来、立法者（Ash-Shaari'）所欲的词义。以“理智”（‘Aql）来限定这一般性用语（‘Aamm），并从律例（Hukm）中排除该一般性用语所涵盖的某些个体（Afraad），从语言学上讲是不成立的。这是因为用语对其词义的所指，只归于语言，而不归于理智。
B – The indication of the general wording (Al-Lafzh Al-‘Aamm) upon its generality is what is intended from the Shaari’ (Legislator) from the meaning of the Lafzh in accordance to the language and the Shar’a. To then specify this ‘Aamm (general) by the ‘Aql (mind) and exclude some of the Afraad (individual elements) encompassed by the ‘Aamm (general) from the Hukm (ruling) is not valid linguistically. That is because the indication of the Lafzh upon its meaning is only referred back to the language and not to the mind.
以下是分离的特指（即特指与被特指的内容不在同一段文本中）的类型。
The following are the types of At-Takhsees Al-Munfasal (Specification that is separated i.e. it is not within the same text)
1 – 以《古兰经》对《古兰经》的特指（Takhsees）
1 – The Takhsees of the Kitaab by the Kitaab.
2 – 以逊奈对《古兰经》之经文进行的限定(Takhsees)
2 – The Takhsees of the Kitaab by the Sunnah.
3 – 以圣门弟子的共识对《古兰经》经文进行限定（Takhsees）
3 – The Takhsees of the Kitaab by the Ijmaa’ As-Sahaabah.
4 – 以类比对《天启经典》作限定(Takhsees)
4 – The Takhsees of the Kitaab by Al-Qiyaas.
5 – 以《古兰经》对圣训的限定(Takhsees)
5 – The Takhsees of the Sunnah by the Kitaab.
6 – 以圣训对圣训的特指(Takhsees)
6 – The Takhsees of the Sunnah by the Sunnah.
7 – 圣训被圣门弟子的共识所限定（Takhsees）
7 – The Takhsees of the Sunnah by the Ijmaa’ As-Sahaabah.
8 – 以类比对逊奈进行的限定(Takhsees)
8 – The Takhsees of the Sunnah by Al-Qiyaas.
9 – 以“曼图格”的“马弗胡姆”进行限定（Takhsees）
9 – The Takhsees of the Mantooq by the Mafhoom.
例如:
Examples of this are:
1 – 以《古兰经》对《古兰经》的特指（Takhsees）
1 – The Takhsees of the Kitaab by the Kitaab.
一般性证据（Ad-Daleel Al-‘Aamm）：安拉至高至大的言辞：
The general evidence (Ad-Daleel Al-‘Aamm): The Qawl of Allah Ta’Aalaa:
你们中间去世而留下妻子的人，她们应当等待四个月零十天（《黄牛》2:234）。
And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days] (Al-Baqarah 234).
指定的证据：祂的话（SWT）：
The specifying Daleel: His Qawl (swt):
至于怀孕的妇女，她们的待期是直到分娩（《离婚》4）。
And for those who are pregnant, their term is until they give birth (At-Talaaq 4).
因此,关于离婚的经文(Talaaq,即《离婚》章)已将《黄牛》章中的经文限定为:适用于丈夫去世的妇女的"Iddah"(待婚期)中,除怀孕者以外的其他人。
Consequently, the Aayah of Talaaq (Divorce) has specified the Aayah of Al-Baqarah to apply to other than those who are pregnant in respect to the ‘Iddah (waiting period) of the women whose husbands have died.
2 – 以圣训对《古兰经》经文的限定（Takhsees）
2 – The Takhsees (specification) of the Kitaab by the Sunnah:
总体证据：安拉（至高无上）的话：
The general evidence: His Qawl (swt):
真主在你们的子女继承问题上命令你们：男子所得，等于两个女子所得的份额（《妇女章》11）。
Allah instructs you concerning your children: for the male, what is equal to the share of two females (An-Nisaa’ 11).
指定性证据：先知（愿主赐福他并使他平安）的圣训：
The specifying Daleel: The statement of the Messenger (saw):
杀人者不得继承（提尔米迪传与奈萨仪传）。
The killer does not inherit (At-Tirmidhi and An-Nasaa’i).
圣训已将这节经文的"普遍性"（'Umoom）限定于那些没有杀害被继承人的子女。
The Hadeeth has specified the ‘Umoom (generality) of the Aayah to the children who have not killed those they inherit from
3 – 以圣门弟子的共识（Ijmaa’ As-Sahaabah）对《古兰经》经文的限定（Takhsees）：
3 – Takhsees (specification) of the Kitaab by the Ijmaa’ As-Sahaabah:
而那些诬告贞洁妇女、却不能提供四名证人的人，你们要鞭笞他们八十下。（《光明章》4）
And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes (An-Noor 4).
具体指定的证据：
The specifying Daleel (evidence):
圣门弟子（Sahaabah）一致认同，对奴隶的惩罚是鞭刑的一半。这一共识明确了经文的普遍含义：该经文针对的是诬告贞洁女子的人，其所指的惩罚适用于自由人。
The Ijmaa’ of the Sahaabah upon the punishment of half of the lashing in respect to the slave. The Ijmaa’ as such specifies the generality of the Aayah to those who accuse chaste women to apply upon the free
4 – 以类比对《天启经典》进行的特指（Takhsees）
4 – Takhsees of the Kitaab by the Qiyaas:
总体证据：安拉（至高无上）的话：
The general evidence: His Qawl (swt):
通奸的未婚女子与未婚男子，你们应当各打一百鞭（《光明章》2）。
The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes (An-Noor 2).
特定化的证据：对通奸的男奴适用的类比（Qiyaas），是以通奸的女奴为依据的；而立法者（Shaari'）的经文（Nass）已明确规定，女奴若通奸，其惩罚为自由女子惩罚的一半。
The specifying Daleel: The Qiyaas (analogy) applied to the male slave Zaani (fornicator) upon the female slave fornicator upon whom the Nass (text) of the Shaari’ (Legislator) has stated that her punishment if she fornicated was half the punishment of a free woman.
安拉(SWT)说:
Allah (swt) said:
那么,如果她们犯了非法的性行为,她们所受的惩罚是自由(未婚)女子的一半(《妇女章》25)。
Then, if they commit illegal sexual intercourse, their punishment is half that of free (unmarried) women (An-Nisaa’ 25).
因此,这一类比(القياس)取材于第二节经文,该经文将第一节经文中关于通奸(زنا)之判决的普遍性,限定并延伸到自由人的通奸之上。
The Qiyaas is therefore taken from the second Aayah, specifying the generality of the Hukm of Zinaa (fornication) in the first Aayah, to the fornication of the free.
5 – 以《古兰经》对圣训进行的限定（At-Takhsees）
5 – At-Takhsees (the specification) of the Sunnah by the Kitaab:
一般性证据（Ad-Daleel Al-‘Aamm）：即在侯代比亚和约中所提到的内容：
The general evidence (Ad-Daleel Al-‘Aamm): That which was mentioned in the treaty of Al-Hudaibiyah:
根据以下原则：凡是从我们这里去到你们那里的人，即便他信奉你们的宗教，你们也必须把他送还给我们（布哈里圣训集）。
Upon the basis that none comes to you from us, and even if he was upon your Deen, except that you would return him to us (Al-Bukhaari).
指定性证据：安拉（Azza Wa Jalla）关于迁徙的女性（Muhaajiraat）的经文
The specifying Daleel: The Qawl of Allah ‘Azza Wa Jalla in respect to the females who made Hijrah (Muhaajiraat):
{And if you have ascertained them to be believers, then do not return them to the disbelievers} (Al-Mumtahanah 10). Note: the Qur'an verse text is wrapped in { } per the rules; the translation should be the Chinese rendering: {既然你们确知她们是信士，那就不要把她们送还给不信道者}（穆mtahana 60:10） Wait, correcting the surah name: {既然你们确知她们是信士，那就不要把她们送还给不信道者}（《禁止的女人》60:10）
And if you have ascertained them to be believers, then do not return them to the disbelievers (Al-Mumtahanah 10).
因此，这段经文将《侯代比亚和约》中所提及的内容specify为仅针对男子。原因是和约条文中所提到的内容是“عام”（普遍的），涵盖男子和女子，而这段经文则专门针对女子。 Wait, I must output only Chinese translation, no English leftovers. Corrected: 因此，这段经文将《侯代比亚和约》中所提及的规定限定于男子。原因在于，和约条文中所载的内容是“عام”（普遍的），涵盖男子与女子；而这段经文则专门针对女子而言。
The Aayah has therefore specified what was mentioned in the Sulh (treaty) of Al-Hudaibiyah to men alone. That is because that which was mentioned within the text of the treaty was ‘Aamm (general) encompassing the man and the woman whilst the Aayah came specifically in regards to the women.
6 – 以圣行对圣行的特指(Takhsees)
6 – Takhsees of the Sunnah by the Sunnah:
一般证据(Ad-Daleel Al-‘Aamm):先知穆罕默德ﷺ的圣训:
The general evidence (Ad-Daleel Al-‘Aamm): The statement of the Messenger of Allah (saw):
关于那些依靠天雨、河流、溪水灌溉、以自然水源生长的作物，应缴纳十分之一的'Ushr（施舍）；而对于那些人工灌溉或借助水车灌溉的作物，则应缴纳其一半，即二十分之一。（布哈里与穆斯林辑录）
In respect to that which nourished by the sky, rivers, streams and was a water supply the ‘Ushr (tenth) is due and in respect to that which is artificially nourished or irrigated then it is half the ‘Ushr (tenth) (Al-Bukhaari and Muslim).
而具体的证据(Daleel):先知的圣训(saw):
And the specifying Daleel (evidence): The Qawl of the Messenger (saw):
没有任何天课（施舍）应当缴纳于不足五个奥赛格（一种计量单位）的部分（布哈里圣训集）。
There is no Sadaqah (due) on that which is less than 5 Awsaq (a measurement for land) (Al-Bukhaari).
因此，第二个证据明确了第一个证据的普遍性，即其适用于五个及以上的瓦斯克（Awsaq）。
The second Daleel therefore specifies the generality of the first to applying to 5 Awsaq or more.
7 – 圣门弟子的共识对圣行（Sunnah）的限定
7 – The specification of the Sunnah by the Ijmaa’ As-Sahaabah:
一般性证据:先知(saw)的圣训:
The general evidence: The statement of the Messenger (saw):
因为穆斯林的遗体不应在其家人之中被耽搁（阿布·达乌德辑录）。
For verily the body (corpse) of the Muslim should not be held back amongst his family (Abu Dawood).
以下为指明证据：众圣门弟子（愿真主喜悦他们）就延迟安葬真主的使者ﷺ、直至他们向其继任者哈里发（继承人）宣誓效忠一事达成的公议。
The specifying Daleel: The Ijmaa’ As-Sahaabah upon the delaying of the burial of the Messenger of Allah (saw) until they had pledged allegiance to a Khalifah (successor) to him.
因此,圣门弟子的一致意见(Ijmaa' As-Sahaabah)限定了先知穆罕默德ﷺ圣训的普遍性,并表明:若穆斯林忙于推选哈里发之事,则可以推迟对亡者的安葬。
Consequently, the Ijmaa’ As-Sahaabah specifies the generality of the Hadeeth of the Messenger of Allah (saw) and indicates the permissibility to delay the burial of the deceased if the Muslims are preoccupied by the work to appoint the Khalifah.
8 – 以类比对逊奈进行的特定化（Takhsees）
8 – Takhsees of the Sunnah by Al-Qiyaas:
一般性证据：关于天课，安拉的使者（saw）所说的圣训。 Note: the rule requires ﷺ after every mention of the Prophet, and "(saw)" is an abbreviated honorific that should be replaced with ﷺ instead. Corrected translation: 一般性证据：关于天课，安拉的使者ﷺ所说的圣训。
The general evidence: The Qawl of the Messenger of Allah (saw) in respect to the Zakaah:
这些财物取自他们的富人，并交给他们的穷人。
It is taken from their rich and given to their poor.
The specifying Daleel（具体化的证据）：自愿施舍（Sadaqah）是可以允许的，其依据是类比赠送礼物或馈赠之事。
The specifying Daleel: The permissibility to give voluntary Sadaqah based upon the analogy made upon the giving of the gift or present.
因此,这里的类比(Qiyaas)是对圣训的普遍性作出限定:天课(Zakaah)应当从穆斯林中收取、分发给穆斯林,而不是给予或取自非穆斯林。
As such the Qiyaas is specifying to the generality of the Hadeeth in relation to giving the Zakaah to the Muslims and taking it from the Muslims and not the disbelievers.
9 – 以概念（Mafhoom）进行的经文泛指与限定（Takhsees Al-Mantooq）
9 – Takhsees Al-Mantooq by the Mafhoom:
《Daleel Al-‘Aamm》：安拉的使者（ﷺ）的话语（Qawl）：
The Daleel Al-‘Aamm: The Qawl (statement) of the Messenger of Allah (saw):
关于羊的天课：每四十只羊收取一只羊，直到一百二十只（由艾布·达伍德和提尔米兹圣训集收录）。
In respect to the sheep, then for every forty sheep there is one sheep (due) up until 120 (Daawood and At-Tirmidhi).
“حديث”的曼图ق (Mantooq) 所指示的，即其“字面意义指示”（Dalaalat ul-‘Ibaarah），表明：40 至 120 只羊都有天课义务，无论这些羊是在草场自由放牧，还是被喂食草料。其中的限定性证据（Daleel）是先知ﷺ的圣训。 Note: the source wording "Mantooq of the Hadeeth" is a technical usage. Correcting my translation to remain faithful: “圣训的曼图ق（Mantooq）即字面指示（Dalaalat ul-‘Ibaarah）表明：40 只至 120 只羊都应缴纳天课，无论这些羊是在草场自由放牧，还是被喂食草料。其限定性证据（Daleel）是先知ﷺ的话语。”
The Mantooq of the Hadeeth (i.e. Dalaalat ul-‘Ibaarah) indicates that there is Zakaah due on sheep from 40 to 120, whether these were free grazing of the pasture or were being fed fodder. The specifying Daleel: Is the Qawl of the Messenger (saw)
关于羊的天课（即 Sadaqah，也就是 Zakaah），它适用于羊的自由放牧（即在草场自由吃草的羊）……
In regards to the Sadaqah (i.e. Zakaah) of the Sheep it’s their free grazing (which it applies to) …
(布哈里)。
(Al-Bukhaari).
The Mafhoom of the Hadeeth, which is a Mafhoom Mukhaalafah (opposite understanding), indicates that the foddered sheep do not have Zakaah due upon them. The Mafhoom of the second Hadeeth therefore specifies the generality of the Mantooq of the first Hadeeth in respect to making Zakaah due upon the free grazing sheep alone (i.e. those which live in the pastures and feed off them). Translation: 依据该圣训的"Mafhoom"（隐含之义），即"Mafhoom Mukhaalafah"（相反之义），可知以饲料喂养的羊不需缴纳天课。因此，第二段圣训的"Mafhoom"限定了第一段圣训"Mantooq"（明文之义）的普遍性，即天课仅针对放牧的羊（即在草场上生活并以草为食的羊）而言。
The Mafhoom of the Hadeeth, which is a Mafhoom Mukhaalafah (opposite understanding) indicates that the foddered sheep do not have Zakaah due upon them. The Mafhoom of the second Hadeeth therefore specifies the generality of the Mantooq of the first Hadeeth in respect to making Zakaah due upon the free grazing sheep alone (i.e. those which live in the pastures and feed off them).