共有词（Mushtarak）是指这样一种词语：它在若干情况下被设定用来表示两种或更多的含义。其中每一种含义，都是针对某一特定的情况或实际所指而设定的；即这个词语先被设定用来表示某一含义，随后又被用来并再次被设定表示另一含义，如此类推。

The Mushtarak (common) Lafzh is that Lafzh that has been provided for two or more meanings in respect to a number of situations. Each meaning from amongst the meanings has been provided for a particular situation or reality in the case where the Lafzh was provided for a meaning and was then used and provided again for another meaning and so on.

示例:

Examples:

- “القُرْء”（Al-Qur’u）这个词（Lafzh）被用来指两种含义：清净期和经期。

- The Lafzh ‘Al-Qur’u' (has been provided for two meanings: The period of purity and the period of menses.

“Al-‘Ain”（العين）这个词（Lafzh）的含义有多种，包括能看的眼睛、水泉，以及间谍（等等）。

- The Lafzh ‘Al-‘Ain’ has been provided for the meaning of the eye that sees, the spring of water and for the spy (amongst other meanings).

- “Ar-Rooh”这一词语被解释为生命的奥秘、与真主的联系的觉知，并且与吉卜利勒（愿他平安）的含义相关。

- The Lafzh ‘Ar-Rooh’ has been provided with the meaning of the secret of life, the realisation of the connection with Allah and with the meaning of Jibreel (as).

这表明"Mushtarak"（同形异义词）是阿拉伯语中的一种客观存在。然而，"Mushtarak"的存在与"Asl"（原则）相悖，因为"Asl"要求每一种含义都有其专属的"Lafzh"（词语），即原则上不应存在这种"Ishtiraak"（词语共用、含义不同的情况）。

This indicates that the ‘Mushtarak’ represents a reality within the Arabic language. However, the existence of the Mushtarak is opposed to the ‘Asl’ (original position) as the ‘Asl’ (origin) is for every meaning to have a specific Lafzh allocated to it i.e. the origin is for there not to be such an Ishtiraak (common wordings with different meanings).

1 — 阿拉伯各部落在词语与其含义对应方面存在差异。即某一部落用某个词（Lafzh）表示某一含义，而另一部落却用同一个词表示不同的含义，依此类推。

1 – The differences in Arab tribes in respect to the provision of the Alfaazh to their meanings. So a certain tribe would provide a particular Lafzh for a meaning whilst another would use the same Lafzh for a different meaning, and so on.

2 – 词语原本是为某一含义而设定的，之后人们依据majaaz（隐喻用法）将其用于另一含义；随后，这种隐喻性（majaaziy）用法变得广为人知、普遍使用。经过一段时间，人们传承下来的认识便是：该词语被设定用于两种含义，即haqeeqiy（字面义）和majaaziy（隐喻义）。

2 – The Lafzh has been provided for a meaning and then is used in other that meaning in accordance to Majaaz (metaphorical usage) and thereafter the metaphorical (Majaaziy) usage became well-known or widely employed. Then after the passing of time it is transmitted to us in regards to it being provided for two meanings; the Haqeeqiy (literal) and the Majaaziy (metaphorical).

3 ——词语在语言中被设定并赋予某一含义，随后又在“术语”（Istilaah）中被赋予另一含义。例如“As-Salaah”（礼拜）一词，在语言中的含义是“祈祷”（Du'aa'），而这个词在伊斯兰教法的术语（Istilaah）中，则被赋予了众所周知的一种崇拜行为的含义，即包含鞠躬（Rukoo'）、叩头（Sujood）等动作的礼拜。

3 – That the Lafzh was provided and set for a meaning within the language and then it was provided within the ‘Istilaah’ (terminological convention) with another meaning. This is like the Lafzh ‘As-Salaah’ which was provided in the language with the meaning of the ‘Du’aa’’ (supplication) and then this Lafzh was provided in the Istilaah (terminological convention) of the Shar’a with the meaning of the well-known ‘Ibaadah (act of worship) manifested in the Rukoo’, the Sujood and so on…

1 – 如果一个“лафз”（词语）在存在“إشتراك”（一词多义）与“إنفراد”（单义）两种可能之间打转，那么依据“غالب على الظن”（大概率的判断），应当认定它是“إنفراد”（单义），原因是“إشتراك”违背了“أصل”（原则）。2 – 允许在同一语境中同时使用“مشترك”（多义词）的多个含义，其证据是这种情况在《古兰经》中确实出现过。真主（SWT）说：

1 – If the Lafzh revolves between the possibility of Al-Ishtiraak (i.e. having more than one meaning) or Al-Infiraad (having one meaning alone) then the Ghaalib ‘Ala Azh-Zhann (most probable) is Al-Infiraad and that is because Al-Ishtiraak is contrary to the Asl (original position). 2 – It is permissible to use the Mushtarak in more than one meaning from its meanings together and the evidence for that is that this has happened in the Qur’aan Al-Kareem. Allah (swt) said:

安拉的赐福（Salaah）是赦宥（Maghfirah），而天使的赐福则是祈求宽恕（Al-Istighfaar）。

The Salaah from Allah is Maghfirah (forgiveness) whilst from the angels it is the seeking of forgiveness (Al-Istighfaar).

而安拉(SWT)说:

And Allah (swt) said:

固体无生命之物与各类受造物的叩拜（sujood），便是它们对真主至高所设定并强加于它们的秩序的顺服；而人类的叩拜，则体现为将前额贴于地面。由此可见，真主至高所指的"叩拜"（Sujood）一词，确有这两层含义。

The Sujood (prostration) of the solid inanimate things and the creatures is there submission to the system that Allah Ta’Aalaa has imposed and obliged upon them whilst the Sujood (prostration) of the people is manifested in the placing of the forehead upon the ground. And so it is established that Allah Ta’Aalaa intended the two meanings from the Lafzh ‘Sujood’ (prostration).

3 – 将“মُشْتَرَك”（Mushtarak，一词多义的词）限定为其中某一义，需要有指明该义的“قرينة”（Qareenah，旁证/线索）；若找不到任何线索，如前面提到的两节经文那样，则有义务将其理解为其所有含义。 Note: the Arabic terms “Mushtarak” and “Qareenah” are transliterated, and the Arabic in the original above is a stray Bengali-script rendering that I have left as it appears in the source.

3 – Specifying the Mushtarak to one of its meanings requires a Qareenah that specifies that meaning and if no Qarenah is found, like the case in the two previously mentioned Aayah, then it is obligatory to understand it according to all of its meanings.

安拉(SWT)说:

Allah (swt) said:

这里的“Rooh”（灵魂/精神）指的是吉卜利勒（as），而“Qareenah”指的是他携带启示降临到使者身上，使他成为众人的警告者。

The Rooh (spirit) here is Jibreel (as) and the Qareenah is his descending with the Wahi upon the Messenger for him to be a Warner to the people.

安拉至高无上说:

And Allah Ta’Aalaa said:

这节经文中的"Rooh"（灵魂）指的是生命的奥秘，这一点可以从经文的上下文和语境中理解，即其所处的结构以及与阿丹（愿主赐其平安）被造这一事件的关联。

The Rooh in this Aayah is the secret of life and the Qareenah for that is understood from the framing and context of the Aayah in respect to the creation of Aadam (as).

4 – 若在《古兰经》或《圣训》的某段沙里尔经文（经文原文）中出现了一个“穆实塔勒克”（多义共用）词，则需加以考察：若发现有“格useless”迹象（相关证据）将其导向其中某一含义，则采用该含义。然而，若该词在语言上为两种或多种含义所共用，且没有迹象可以使其中某一含义占优，则如上文第2点所述，将所有含义都纳入考虑。

4 – If a Mushtarak Lafzh has been mentioned within a Shar’iy Nass (text) of the Kitaab or the Sunnah it is examined: If a Qareenah is found to carry it over to one of its meanings then that meaning is taken. If, however it is Mushtarak between two meanings or more linguistically and there is no Qareenah to outweigh one of the meanings then all of them are carried over as was mentioned in point 2 above.

如果一个词在语言学意义与伊斯兰法（沙里尔）的专门术语意义之间存在共用性（即"穆什塔拉克"），而又没有能够指明其意义的迹象（"指示词"，Qareenah），那么它必须被理解和解读为其伊斯兰法术语意义。其例证可见于安拉（SWT）的话语中。

And if it was Mushtarak between a linguistic meaning and a Shar’iy Istilaahi meaning in the absence of a Qareenah then it must be carried and understood in accordance to the Istilaahi Shar’iy meaning. An example of that is found within the Qawl of Allah (swt):

因为"萨拉赫"（Salaah）在语言上的意义是"杜阿"（du'aa，祈祷），而它在伊斯兰术语（Istilaahi Shar'iy）上的意义，则是人们所熟知的那种礼拜，即使者穆罕默德ﷺ为我们所讲解的礼拜。同样，"宰卡"（Zakaah）按阿拉伯人的用法，意为增长（An-Namaa'），而它在伊斯兰术语上的意义，则是从富裕穆斯林的财产中取出一部分钱财（或财物），按照教法所规定和阐明的条件，交给他们的穷人。

That is because the Salaah linguistically is the Du’aa (supplication) whilst the Salaah in its Istililaahi Shar’iy meaning is the well-known Salaah that the Messenger of Allah (saw) explained to us. The same applies in respect to the Zakaah because its meaning as provided by the Arabs means growth (An-Namaa’) whilst its Shar’iy Istilaahi meaning is the money (or property) that is taken from the wealth of the wealthy Muslims and given to their poor in accordance to the Shuroot (conditions) that the Shar’a has stipulated and explained.

在前面的经文中，没有提供任何qareenah（线索/语境标志）来表明“As-Salaah”（礼拜）和“Az-Zakaah”（天课）这两个词所指的是语言学意义还是沙里尔（Shar'iy）意义。在这种情况下，以及与之相似的情况下，采用该词语的沙里尔意义，因为立法者（Ash-Shaari'）所使用的是他为该词语所规定的意义，而不是该词语在语言本源中所具有的意义。

In the previous Aayah no Qareenah is mentioned to indicate what is intended from the expressions ‘As-Salaah’ and Az-Zakaah’ in terms of them referring to the linguistic or the Shar’iy meaning. In this situation and those similar to them the Shar’iy meaning for the Lafzh (wording) is taken because the Shaari’ (Legislator) addresses with the meaning that He has provided for the Lafzh (wording) and not in accordance to the meaning that was provided within the language in origin.

如果情况并非如此,那么把语言意义转移或改变为法律(Shar'iy)意义就毫无目的或意义可言,而安拉超越于此。

If this had not been the case, then transferring or moving the linguistic meaning to the Shar’iy meaning would be without purpose or point and Allah is glorified above that.