3 – 法理学（Usool ul-Fiqh）的知识
3 – Knowledge of Usool ul-Fiqh:
- 了解律例经文（Aayaat al-Ahkaam）的所在位置（Mawaadi'），以便能够轻松地查阅它们。
- Knowledge of the locations (Mawaadi’) of the Aayaat of the Ahkaam (rulings) so that he can easily refer to them.
- 从经文及其降示背景（Asbaab An-Nuzool，降示的原因或情境）中提取和领会的教法知识。
- Knowledge of the Ahkaam that are benefited and extracted from the Aayaat and their Asbaab An-Nuzool (circumstances or causes of their revelation).
关于《古兰经》高贵经文中的“纳斯赫”（废止者）与“曼斯huh”（被废止者）的知识。
- Knowledge of the Naasikh (abrogating) and the Mansookh (abrogated) in respect to the Noble Aayaat.
A – 古兰经:
A – Al-Quraan:
伊吉提哈德
Al-ijtihaad
"Al-Ijtihaad"的含义:
The meaning of Al-Ijtihaad:
“伊贾提哈德”（Al-Ijtihaad）在语言上的含义是付出努力、竭尽能力去完成某件事或某项任务。它只用于包含努力在内的事情。比如有人会说：这个人搬一块沉重的手磨石时做了伊贾提哈德，而他搬一根羽毛时则没有做伊贾提哈德。
Al-Ijtihaad linguistically means the exertion of effort and exhaustion of capability in respect to an action or undertaking. It is not used except for that which includes within it effort. It is said for instance: That the man made Ijtihaad when carrying a heavy stone hand milling grinder but he did not do Ijtihaad when carrying a feather.
在术语上的定义（Al-Ijtihaad in Al-Istilaah）：
Al-Ijtihaad in Al-Istilaah (terminological definition):
这是指在法学家（穆智台希德）感到已无能力再继续努力的情况下，竭尽自己的能力与努力，去探求沙尔ʿ的教法条文（Ahkaam Ash-Shar’iyah）中某一事项的“贾恩”（即最有可能的判断）。
It is the exertion of the capability (and effort) to seek the Zhann (what is thought most probable) of a matter from the Ahkaam Ash-Shar’iyah in the case where the Mujtahid feels that he is incapable of doing any more (or exerting any more effort).
这句话的意思是：穆吉台希德（Mujtahid）竭尽智力，从其详细的证据中推导出实践性的沙里尔（Ash-Shar'iyah）教法律例；当他感到无法得出或提出比他已经得出（即已作出的结论和推导）更为准确或正确的结果时，即可如此。
The meaning of this is that the Mujtahid exerts his mental efforts to deduce the practical Ahkaam Ash-Shar’iyah from its detailed evidences, in the case where he feels the inability to come up with and produce anything more accurate or correct than what he has arrived at (i.e. concluded and deduced).
ijtihaad（伊智提哈德）只发生在经文（Nusoos）的范围内，而这些经文的论据是"带有或然性的"（Zhanniyah，即不确定的）。也就是说，这些经文有可能包含不止一种含义。例如这段经文：
Ijtihaad occurs in respect to the Nusoos (texts), the evidences of which are Zhanniyah (indefinite). Meaning those texts which have the potential to hold more than one meaning. This is like the Aayah:
你们与女人接触（触摸）（《妇女章》43节）
You came into contact (touched) women (An-Nisaa’ 43)
或者他的讲话（SWT）：
Or His Qawl (swt):
三个经期（《古兰经》2:228）。
Three periods (Al-Baqarah 228).
“Lams”（触摸）一词可以有两种含义：手的触摸，以及性交。同样，“Al-Quroo”（经期/清净）一词也可以有两种含义：一是清净，二是月经。在两种含义之间选择其一为优，即是伊吉提哈德（Ijtihaad）；而被认为更为有力、更为可取的意见（Raajih）属于近似确定（Zhanniy）的范畴。然后，穆扎希德（Mujtahid）认为自己的意见是正确的，但也承认自己可能有错误；他认为其他人的意见是错误的，但也有可能是正确的。
The meaning of ‘Lams’ (touching) is open to two meanings: The touch of the hand and sexual intercourse. Likewise, ‘Al-Quroo’ is open to two meanings: One is purity and the other is menstruation. Outweighing one meaning over the other is Ijtihaad whilst the outweighing or stronger (Raajih) opinion is Zhanniy (indefinite). The Mujtahid then considers his opinion to be correct albeit open to the possibility of error. He considers the opinion of others to be wrong with the possibility of being correct.
至于那些具有确定所指意义（Qat'iyyah Dalaalah）的经文，即其措辞所指引的意义只有一种而不容有其他解释，那么对于属于这一类的经文，不存在对其进行伊ज्तिहाد的余地。关于此，有言：“经文所在之处，无须伊制哈德”（Laa Ijtihaad Fee Mawrid An-Nass），即对于以确定方式表达、不容解释的经文本义，不容进行伊制哈德。
As for the texts which have a Qat’iyah Dalaalah (definite indicated meaning) where they are not open to except one meaning that the Alfaazh (wordings) of the text have guided to, then in respect to the texts that fall within this category, there is no room for Ijtihaad to be undertaken in relation to them. It has been said in this regard: ‘Laa Ijtihaad Fee Mawrid An-Nass’ (There is no Ijtihaad in respect to the origin of the text i.e. what has been expressed in a definite manner not open to interpretation).
伊斯兰鼓励人们进行伊જtihad(独立思考与推理)，并规定：凡进行伊智提哈德且判断正确者，得两份报酬(Ajr)；凡进行伊智提哈德而判断错误者(依其所见)，得一份报酬。圣门弟子(愿真主喜悦他们)在使者of真主(ﷺ)在世时就进行伊智提哈德，而使者of真主(ﷺ)对此表示认可。之后的穆斯林也遵循同样的道路与方法，穆斯林的学者与教法学家为我们留下了大量的伊智提哈德成果，他们的著作充满了各个图书馆。
Islaam has encouraged the undertaking of Ijtihaad and has provided two rewards (Ajr) to the one who performs Ijtihaad and is correct whilst it has provided the one who performs Ijtihaad and is incorrect (in his opinion) with a single reward. The Sahaabah (rah) at the time of the Messenger of Allah (saw) used to perform Ijtihaad whilst the Messenger of Allah (saw) approved of that. The Muslims who came after them proceeded upon the same path and methodology and the ‘Ulamaa and Fuqahaa of the Muslims have left for us an enormous treasure of their Ijtihaadaat filling the libraries with their written works.
شروط الاجتهاد(Shuroot Al-Ijtihaad)(条件): Note: the heading is a transliteration label, so I've kept the Arabic and transliteration as written in the original and translated the English part.
Shuroot Al-Ijtihaad (Conditions):
为使穆扫泰希德具备资格并有能力进行伊智提哈德，必须使下列伊智提哈德的条件在其身上得到满足并实现：
For the Mujtahid to be qualified and capable of Ijtihaad it is necessary for the following conditions of Ijtihaad to be met and fulfilled within him:
1 – 阿拉伯语知识
1 – Knowledge of the Arabic Language:
这意味着，穆贾塔希德（Mujtahid）应当具备适当且足够的阿拉伯语知识，例如语法学（Nahw）、修辞学（Balaaghah）和阿拉伯语言学（Fiqh al-lugha）。这样他才能辨别各种词语的意义指向和蕴含，例如：词句的表述意义（Dalaalat ul-‘Ibaarah）与言外之意（Dalaalat ul-Ishaarah）、字面义（Al-Haqeeqah）与比喻义（Al-Majaaz）、普遍的（Al-‘Aamm）与特定的（Al-Khaass）、有限定的（Al-Muqayyad）与无限定的（Al-Mutlaq）、一词多义（Al-Mushtarak）、明文含义（Al-Mantooq）与隐含意义（Al-Mafhoom）……这并不是说他必须成为语言学者和语言上的穆贾塔希德，而只是说他必须具备理解伊斯兰教法经文所需的一切知识，因为这些经文是以阿拉伯语的文体（Usloob）和措辞（Alfaazh）写成的。
This means that the Mujtahid has a suitable level and sufficiency of the knowledge of Arabic like the ‘Ilm of Nahw, Balaaghah and Fiqh of the language. That is so that he is able to distinguish between the Dalaalaat (indications and implications) of the Alfaazh like the Dalaalat ul-‘Ibaarah and Dalaalat ul-Ishaarah, Al-Haqeeqah and Al-Majaaz, Al-‘Aamm and Al-Khaass, Al-Muqayyad and Al-Mutlaq, Al-Mushtarak, Al-Mantooq and Al-Mafhoom… This does not mean that he needs to be a scholar and Mujtahid in the language but only that he has to be endowed with all that he requires to understand the Shar’iyah texts as they came in the Arabic language in style (Usloob) and worded expressions (Alfaazh).
2 - 关于伊斯兰立法之源的概要性证据（al-Adillah al-Ijmaaliyah）的知识：
2 - Knowledge of the Adillah Al-Ijmaaliyah which are the sources of the Islamic legislation:
这些包括：《古兰经》（Al-Kitaab）、《圣训》（As-Sunnah）、伊ither协议（Al-Ijmaa'）和类比推理（Al-Qiyaas）等等。对这些证据（Adillah）的了解，其目的并不是要涵盖它们所包含的每一个细节和含义，也不是要全部背诵。相反，这种了解的目的如下：
These are: Al-Kitaab, As-Sunnah, Al-Ijmaa’ and Al-Qiyaas amongst others. What is intended by having a knowledge of these Adillah (evidences) does not mean encompassing every detail and meaning that they contain or memorising them all. Rather what is intended by this knowledge is the following:
B – 圣训（As-Sunnah）
B – As-Sunnah:
- 了解其中哪些是萨希赫（可靠）的，哪些是达伊夫（孱弱）的。
- To know its Saheeh (sound) from its Da’eef (weak).
- 了解其强度等级：Al-Mutawaatir（mutawātir，传闻普遍）、Al-Mash’hoor（mash'hūr，著名）和Al-Aahaad（āḥād，独传）。
- To know its levels of strength: Al-Mutawaatir, Al-Mash’hoor and Al-Aahaad.
- 了解圣训的含义以及提及该圣训的背景。
- Knowledge of the meanings of the Hadeeth and the circumstances for its mention.
关于其中的“废止者”（Naasikh）与“被废止者”（Mansookh）的知识。
- Knowledge of the Naasikh and Mansookh in respect to them.
- 了解圣训对经文的解释，即圣训与《古兰经》在指示某一教法（Hukm）方面的关系
- Knowledge of the Hadeeth’s explanation of the Aayaat i.e. the relationship of the Hadeeth with the Qur’aan from the angle of its indication of a Hukm
C – 伊jmāʿ（共识）：
C – Al-Ijmaa’ (Consensus):
在穆杰塔希德明确了其在自身伊杰提哈德中所依据的伊jmā'（公议）类型之后——无论是圣门弟子的公议（Ijmaa' As-Sahaabah）、穆斯林整体的公议（Ijmaa' Al-Ummah）、穆杰塔希德们的公议（Ijmaa' Al-Mujtahideen），还是其他类型——他还必须了解该公议的适用范围或语境（Mawaadi'），以便充分知晓这些范围，从而在他所进行伊杰提哈德的各个问题（Masaa'il）中不违背这些公议。
After the Mujtahid has specified the (type of) Ijmaa’ that he will be depending upon in his Ijtihaad, in respect to whether it is Ijmaa’ As-Sahaabah, Ijmaa’ Al-Ummah, Ijmaa’ Al-Mujtahideen or other than these, he then must have knowledge of the locations or contexts (Mawaadi’) of the Ijmaa’ so that he can be fully aware of them and then not contravene them within the Masaa’il (issues) that he is undertaking Ijtihaad in.
D - 类比（Al-Qiyaas）：
D - Al-Qiyaas (Analogy):
关于“伊拉”（'Illah，效果成因）的知识、其种类、条件，以及由于两者之间存在共同的“伊拉”而将“法尔阿”（Far'u，分支）关联到“阿索”（Asl，本源）的“哈昆”（Hukm，判定）的方法。
Knowledge of the ‘Illah, its types, its conditions and the manner of how to attach the Far’u (branch) to the Hukm of the Asl (origin) due to the commonality of the ‘Illah existing between them
mujtahid需要掌握伍苏勒·菲格赫（Usool ul-Fiqh）的原则（Qawaa’id），以便借助这些原则，从详细的证据中推导出实践性的沙里仪律法（Ahkaam Ash-Shar’iyah）。例如这条原则：（考量的依据在于措辞的普遍性，而不在于起因的特殊性）；又如这条原则：（不完成某事就无法完成的事物，本身即为必行的）；以及这条原则：（让两项证据同时发挥作用，优于舍弃其中一项）。此外，还需掌握在证据之间出现冲突、需要进行权衡取舍（At-Tarjeeh）时所适用的具体原则。
The Mujtahid requires knowledge of the principles (Qawaa’id) of Usool ul-Fiqh so that he can arrive at the deduction of the practical Ahkaam Ash-Shar’iyah from its detailed evidences through them. This is like Qaa'idah:(The significance (consideration) is in the generality of the worded expression and not in the specificity of the cause). Or like the Qaa'idah:( That which the Waajib is not completed except with it, is Waajib) and the Qaa’idah: (Making both evidences work (together) is better or more appropriate than disregarding one of them) in addition to the specific principles related to when there appears to be a conflict between the evidences and outweighing them (At-Tarjeeh)