绝对与限定（Al-Mutlaq 与 Al-Muqayyad）
Al-mutlaq And Al-muqayyad (the Unrestricted And The Restricted)
绝对（المطلق）的定义：
Definition of the Mutlaq:
"المطلق" لفظٌ يدلّ على معنى مدلولٍ شائعٍ في جنسه.
Al-Mutlaq is a Lafzh (wording) that indicates a Madlool (indicated meaning) that is Shaa’i (widespread or universal) in its Jins (kind/type).
换言之,所谓"Lafzh"(词语)是指表示一个"Fard"(个体事物)或未加限定的若干"Afraad"(个体事物)、且不带语义限制的词。例如"Alfaazh"(词汇)中的:Rajul(男人)、Rijaal(男人们)、Kitaab(书)和Kutub(书籍)。
In other words, it is the Lafzh that indicates a Fard (individual element or matter) or non-specified Afraad (individual elements or matters) and without an expressional restriction. This is like the Alfaazh (worded expressions): Rajul (man), Rijaal (men), Kitaab (book) and Kutub (books).
The user's message is "For instance if it was to be said:" — this is a text to translate. 例如，如果要这样说：
For instance if it was to be said:
我看见了一些人（Rijaal），或者我读了一本书（Kitaab）
‘I saw men (Rijaal) or I read a book (Kitaab)’
“رِجَال”（男人）这个词本身并未指明是哪些男人，因此它指任何男人；“كِتَاب”（书）这个词指任何一本书，并未被限定或加以限制（تَقْيِيد）。
The Lafzh ‘Rijaal’ (men) does not specify who the men are and so they are any men, and the Lafzh ‘Kitaab’ (book) means any book without being specified or being restricted (Taqyeed).
**المقيّد（Al-Muqayyad）的定义：**
Definition of Al-Muqayyad (the specified):
"المُقيَّد" هو اللفظ الذي دلّ على معنى (مدلول) شائع أو عامّ في جنسه، لكنه مقيَّد بوصفٍ من بين الأوصاف (الصفات).
Al-Muqayyad (the restricted) is the Lafzh that has indicated to a meaning (Madlool) that is widespread or universal in its Jins (kind/type) whilst being restricted (Taqyeed) by a Wasf (description) from amongst the Awsaaf (descriptions).
换句话说，这属于“Alfaazh”（措辞用语）中表示“Fard”（单一个体）的一类，即从“Afraad”（个体成员）中指代某个未加限定的个体，但它与一个表示限定与特指的“Siffah”（描述、属性、形容）相连。
In other words, it is from the Alfaazh (worded expressions) indicating a Fard from the Afraad (individual element from the individual elements) that are not specified whilst being linked to a Siffah (description/attribute/adjective) that indicates restriction and specification.
例子：Rajul Urduniy（一位约旦男子）——“Man”（男子）被修饰语（Wasf 或 Siffah）“Jordanian”（约旦的）所限定。
Example: Rajul Urduniy (A Jordanian man) – ‘Man’ is restricted by the Wasf or Siffah Jordanian.
伊拉克籍的男性(Rijaal ‘Iraaqiyoon)——"男性"由"伊拉克籍"这一限定条件所限定。
Rijaal ‘Iraaqiyoon (Iraqi men) – ‘Men’ are restricted by the description Iraqi.
《历史书》（Kitaab Taareekhiy）——“书”一词受形容词“历史的”（Siffah）限定。
Kitaab Taareekhiy (A Historical book) – ‘Book’ is restricted by the Siffah (adjective) ‘Historical’.
Taqyeed Al-Mutlaq（限定绝对之物）：
Taqyeed Al-Mutlaq (Restricting the unrestricted):
"Mutlaq"(无限定的)通过在其后加上一个"Siffah"(修饰语/描述性词语/属性)而变成"Muqayyad"(有限定的)。这里的"Siffah"并非指其语言学意义上的"Na't"(نعت,形容词),因为这种"Siffah"也可以以"Jaar"或"Majroor"(介词短语)、"Zharf"(状语)、"Harf Al-Ghaayah"(表示终点的助词)等形式出现,此外还有其他情况。
The Mutlaq (unrestricted) becomes Muqayyad (restricted) by the placing of a Siffah (adjective/descriptive word/attribute) after it. What is meant by Siffah here is not its linguistic meaning of Na’t (النعت/adjective) as this Siffah could be represented in the form of a Jaar or Majroor, or Zharf, or Harf Al-Ghaayah amongst other matters.
示例:
Examples:
我洗了我的手——含义为 Mutlaq Al-Yad（不受限制的"手"）。
I washed my hand – Meaning Mutlaq Al-Yad (hand without a restriction).
我洗手至手腕（受“الجار والمجرور”——即介词短语“到”的限定）。
I washed my hand to the wrists (restricted by Al-Jaar And Majroor).
我睡了两个小时（Mutlaq（无限定的）两个小时）。
I slept two hours (Mutlaq (unrestricted) two hours).
我在Zhohr时间睡了两个小时（这是受时间状语（Zharf）限定的（Muqayyad））。
I slept two hours at Zhohr time (restricted (Muqayyad) by a Zharf (participle of time)).
绝对之词的裁决:
The Hukm of the Mutlaq:
当经据（Daleel Shar'iy）中提到"Mutlaq"（无限定的）词句时，该词句按其无限定的形式发挥作用。例如真主至高的圣训（Qawl）："
When the Mutlaq (unrestricted) Lafzh (wording) is mentioned within the Daleel Shar’iy then the Mutlaq will function in its unrestricted form. This is like in the Qawl of Allah Ta’Aalaa:
“那些与妻子离婚（**自己**提出和妻子断绝关系）的人，以及想要收回自己所说之话的人，那么在彼此接触之前，必须释放一个奴隶。” Note: this was translated as a verse of the Qur'an, so no ﷺ is added.
And those who pronounce Zhihaar from their wives and then [wish to] go back on what they said, then [there must be] the freeing of a slave before they touch one another (Al-Mujaadalah 3).
“رقبة”（奴隶）一词是“مطلق”（无限定）的“لفظ”（词语），不受任何限制。因此它应按其绝对或无限定的形式来承载和理解。所以其义务是释放任何一名奴隶，无论其为穆斯林或非穆斯林、男性或女性。
The word ‘Raqabah’ (slave) is a Mutlaq (unrestricted) Lafzh and free from any restriction. It is therefore carried and understood upon its absolute or unrestricted form. The obligation is therefore the freeing of any slave, whether Muslim or non-Muslim, male or female.
而这就如同安拉(SWT)的话:
And it is like the Qawl of Allah (swt):
但凡找不到（或负担不起）的人，则须斋戒三天。这就是你们起誓之后的赎罪方式。（《筵席章》第89节）
But whoever cannot find [or afford it] - then a fast of three days [is required]. That is the expiation for oaths when you have sworn (Al-Maa’idah 83).
"Thalaathati Ayyaamin"(三天)这一措辞属于"Mutlaq"（无限定的）措辞，因此可以分开斋戒（在不同的日子里），也可以连续斋戒（连续三天）。
The Lafzh (wording) ‘Thalaathati Ayyaamin’ (Three days) is a Mutlaq Lafzh and so it can be fasted separately (on different days) or it can be fasted consecutively (three days in a row).
关于"muqayyad"的裁定（Hukm）：
The Hukm (ruling) of the Muqayyad:
当经文中出现受限定的（Muqayyad）词语时，除非有证据表明可以取消该限定，否则不得取消该限定，而必须按照经文所述去遵行。例如真主（SWT）在"宰赫尔"（Azh-Zhihaar）的赎罪（Kaffaarah）方面的话语：
When the Muqayyad (restricted) Lafzh is mentioned within the Nass Shar’iy (text) then it is not permissible to cancel that Qaid (restriction) unless there is a Daleel (evidence) to do so and it is obligatory to follow it as it has come mentioned in the text. That is like the Qawl of Allah (swt) in respect to the Kaffaarah (expiation) for Azh-Zhihaar:
“而不能找到奴隶的人，则应连续斋戒两个月，在彼此接触之前。”（《辩论》章 58:4）
And he who does not find [a slave] - then a fast for two months consecutively before they touch one another (Al-Mujaadalah 4).
两个月的斋戒是带有连续性限定的（muqayyad），因此，要使赎罪（Kaffaarah）得以成立，必须连续斋戒两个月，期间不得因开斋而中断，哪怕是一天。如果他在斋戒期间中断斋戒，或停止斋戒一天或更多，其赎罪就会失效，不被计算在内。
The fasting of two months is Muqayyad (restricted) with consecutiveness and therefore, for the Kaffaarah (to count), two months must be fasted consecutively without that being broken by the Iftaar (breaking of fast) on a single day within that period. If he was to break his fast or not fast for a day or more during his fasting, his Kaffaarah (expiation) would be invalidated and would not count.
这方面的另一个例子见于安拉塔阿拉的话语：
Another example of this is found in the Qawl of Allah Ta’Aalaa:
然后（只需）释放一名信仰的奴隶（《妇女章》92节）。
Then [only] the freeing of a believing slave (An-Nisaa’ 92).
因此，如果被释放的奴隶不是信徒，这一行为就不算数。
Therefore, it would not count if the freed slave was not a believer.
携带"绝对" (المطلق) 以适用于"限定" (المقيد)
Carrying the Mutlaq (unrestricted) over to the Muqayyad (restricted):
当同一个不受限定的（Mutlaq）词语在一段圣训文本中出现，而在另一段圣训文本中被限定（Muqayyad）时，会出现这样的问题：那么，这个不受限定的词语是否应被带入受限定的文本中，即不受限定的词语的意思就是受限定的词语的意思？还是说，不受限定的词语应在它所出现的那段文本中保持其不受限定的状态来理解，而受限定的词语则按照它所出现的文本中的限定来运作？要回答这个问题，就必须了解两段文本各自的律例（Hukm）和原因（Sabab）。
A Mutlaq Lafzh could be mentioned in a Shar’iy text whilst the same Lafzh is mentioned Muqayyad (restricted) in another Shar’iy text. And so in this case, is the Mutlaq carried over to the Muqayyad which means: The intended meaning of the Mutlaq Lafzh is that of the Muqayyad Lafzh? Or, is the Mutlaq worked with in its unrestricted state in the Nass (text) that it was found and mentioned within whilst the Muqayyad works in accordance to its restriction found within the text it was mentioned in? To answer this, it is necessary to have knowledge of the Hukm (ruling) and the Sabab (cause) for each of the two texts:
1 – 如果两段文本中的 Hukm（判决）与 Sabab（起因）统一，或完全相同，则 Mutlaq（绝对的、无限定的经文）适用于 Muqayyad（限定的经文），即以 Muqayyad 为准。例如：
1 – If the Hukm and Sabab in both texts are unified or one and the same then the Mutlaq is carried over to the Muqayyad (i.e. the Muqayyad prevails). An example of that:
安拉(SWT)说:
Allah (swt) said:
禁止食用的有：死物（死去的动物）、猪肉（《筵席章》3）。 Note: the translation above renders the parenthetical glosses and the surah reference as in the original; the Qur'an verse itself is quoted as text.
Haraam (prohibited) for you are the Maitah (dead non-slaughtered meat/carrion) and the flesh of pig (Al-Maa’idah 3).
他(swt)说:
And He (swt) said:
你说："在已启示给我的经典中，我找不到任何禁忌给想吃它的人吃的东西，除非是死的动物（尸体）或流出的血。"（《古兰经》6:145）
Say: "I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maitah (a dead animal) or blood poured forth (Al-An’aam 145).
第一节经文中的词语“Dam”（血）是绝对的（Mutlaq），适用于流淌的血和凝结的血；而第二节经文中的词语“Dam”（血）则是受限定的（Muqayyad），由描述性属性“Masfooh”（流淌的）加以限定。因此，两节经文的律例是统一的、同一的，即禁止血液，而且正如一些学者所认为的，律例的原因（Sabab）也是统一的、同一的，那就是流血所带来的伤害（Darar）。
The Lafzh ‘Dam’ (blood) in the first Aayah is Mutlaq (unrestricted) applying to that which pours and that which is congealed whilst the Lafzh ‘Dam’ (blood) in the second Aayah is a Muqayyad (restricted) Lafzh (wording) by the Wasf (descriptive attribute) ‘Masfooh’ (poured forth/gushing). Therefore, the Hukm in respect to both of the Aayahs is unified and one and the same, which is the Hurmah (prohibition) of blood, and the Sabab of the Hukm is unified or one and the same, as some ‘Ulamaa’ consider it, and that is the Darar (harm) arising from the yielding of the blood.
在此，若两段经文中的判决（Hukm）与原因（Sabab）相同，则将Mutlaq（绝对的）经文归于Muqayyad（限定的）经文，即以Muqayyad为准，对Mutlaq加以限定并予以适用。因此，关于禁食血液的规定，所指的是“Masfooh”血，即从被宰杀的动物体内流出的血液；而非此类的血液则是合法的，例如肝脏、脾脏，以及留存在肉中和血管里的血。
Here, in the case of the unification of the Hukm and the Sabab within the two texts, then the Mutlaq is carried over to the Muqayyad (i.e. the Muqayyad prevails and restricts and applies upon the Mutlaq). Consequently, what is intended in respect to the prohibition of the blood is the ‘Masfooh’ blood which refers to the blood that pours out from the slaughtered animal whilst the blood which is not of that type is Halaal like that of the liver, spleen and the blood that remains within the meat (flesh) and the veins.
2 – 若绝对(Mutlaq)与限定(Muqayyad)在判决(Hukm)上不同,或在起因(Sabab)上不同,或在两者上都不同,则绝对不会被带入限定之中。
2 – The Mutlaq is not carried over to the Muqayyad if they differ in respect to the Hukm or in respect to the Sabab or in respect to both:
Example:
Example:
安拉(SWT)说:
Allah (swt) said:
哦，你们信道的人！当你们要去礼拜的时候，你们应当洗脸，洗手直到两肘，
O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows (Al-Maa’idah 6).
他(swt)说:
And He (swt) said:
然后你们就用洁净的泥土，擦拭你们的脸和手（《筵席章》6）。
Then seek (clean) earth and wipe over (Tayammum) your faces and hands with it (Al-Maa’idah 6).
“Aideekum Ilaa l-Maraafiq”这一措辞（即“将你们的手臂洗至手肘”）在第一段经文中是有限定的（Muqayyad）。
The Lafzh ‘Aideekum Ilaa l-Maraafiq’ (your arms to the elbows) is Muqayyad in the first text.
而第二段文本中的词语“Aideekum”（你们的手）是“Mutlaq”（绝对的）。
And the Lafzh ‘Aideekum’ (your hands) is Mutlaq in the second text.
不能将绝对的经文（Mutlaq）套用到限定的经文（Muqayyad）上，原因在于两段经文所涉及的裁决（Hukm）不同。前者涉及的是洗小净（Wudoo'），后者涉及的是干净土净（At-Tayammum）。尽管两者的原因（Sabab）是同一个，即想要礼拜（Salaah），也是如此。
The Mutlaq is not carried over to the Muqayyad in these two texts due to the difference in respect to the Hukm. The first relates to the Wudoo’ whilst the second relates to At-Tayammum even though the Sabab (reason) for both is one and the same and that it is the wish to perform the Salaah.
Another example:
Another example:
安拉（SWT）在关于“宰希哈尔”（Zhihaar）赎罪的经文中说：
Allah (swt) said in respect to the Kaffaarah (expiation) of Azh-Zhihaar:
至于那些与妻子互相说“Zhihaar”（区哈尔，即把妻子比作母亲的背部）的人，然后又想收回自己所说的话，那么在他们彼此接触之前，应当释放一名奴隶。
And those who pronounce Zhihaar from their wives and then [wish to] go back on what they said, then [there must be] the freeing of a slave before they touch one another (Al-Mujaadalah 3)
而安拉(SWT)在论及误杀或无意杀人时说:
And Allah (swt) said in respect to the mistaken or unintentional killing:
然后只能是释放一名信道的奴隶(《妇女章》92节)
Then [only] the freeing of a believing slave (An-Nisaa’ 92
“Raqabah”（奴隶）一词在第一段经文中以绝对形式（Mutlaqan，即不加限定）出现。
The Lafzh ‘Raqabah’ (slave) came in the first text Mutlaqan (unrestricted).
“第二段经文中的“Raqabah Muminah”（信士奴隶）一词是以限定的形式出现的（muqayyadan）”
The Lafzh ‘Raqabah Muminah’ (believing slave) in the second text came Muqayyadan (restricted)
在第一种情况中，其Sabab（起因）是Azh-Zhihaar（宗教式休妻，即"Zhihaar"），在第二种情况中，其Sabab是Al-Qatl（杀人），尽管两者在Hukm（裁决）上是统一的，即都有义务缴纳Al-Kaffaarah（赎罪）。
In the first the Sabab (cause) was Azh-Zhihaar and in the second the Sabab was Al-Qatl (killing) even if they are unified in respect to the Hukm which is the obligation of Al-Kaffaarah (expiation).
Another example:
Another example:
安拉（SWT）在洗小净的经文中说：
Allah (swt) said in the Aayah of Wudoo’:
并且（洗）到手肘的双臂（《筵席章》6）。
And your forearms until the elbows (Al-Ma’idah 6).
他（سبحانه وتعالى）在关于盗窃（السرقة）之“哈德”（规定的刑罚）的经文中说：
And He (swt) said in the Aayah about the Hadd (prescribed punishment) for Saraqah (theft):
至于男盗贼和女盗贼，你们就斩断他们的双手。（《筵达》38）
And the male thief and female thief cut their hands (Al-Maa’idah 38).
"الْأَيْدِيكُمْ إِلَى الْمَرَافِقِ"这一措辞（"手到肘部"）是有限定的（Muqayyad，即有限定条件的）。
The Lafzh (wording) ‘Aideekum Ilaa l-Maraafiq’ (hands to the elbows) is Muqayyad (restricted).
而第二段文本中的词语“Aideehimaa”是*Mutlaq*（绝对的）。
And the Lafzh ‘Aideehimaa’ in the second text is Mutlaq.
由于在判决(Hukm)和起因(Sabab)两方面存在差异,绝对(Mutlaq)的经文不能套用到限定(Muqayyad)的经文上。原因在于,洗手(或洗臂)的义务是由想要礼拜这一起因(Sabab)而产生的;而在第二段经文中,砍断手的义务是由盗窃这一起因(Sabab)而产生的。
The Mutlaq is not carried over to the Muqayyad due the difference in respect to the Hukm and in respect to the Sabab. That is because the obligation of washing the hands (or arms) is due to the Sabab (reason) of wanting to perform the Salaah. And in the second text the obligation of cutting the hand is due to the Sabab of theft.
“مطلق”的“تقييد”（限定）类似于“عام”的“تخصيص”（特指）；因此，“عام”与“خاص”之间所发生的情形，同样发生在“مطلق”与“مقيد”之间。
The Taqyeed (restriction) of the Mutlaq (unrestricted) is like the Takhsees (specification) of the ‘Aamm (general) and so what happens between the ‘Aamm and the Khaass happens between the Mutlaq and Muqayyad.
因此,《古兰经》受到《古兰经》、《圣训》、圣门弟子的共识（Ijmaa’ As-Sahaabah）以及类比推理（Al-Qiyaas）的限定。而《圣训》也受到《古兰经》、《圣训》、圣门弟子的共识以及类比推理的限定（Muqayyad）。
Therefore, the Kitaab is restricted by the Kitaab, the Sunnah, Ijmaa’ As-Sahaabah and Al-Qiyaas. And the Sunnah is restricted (Muqayyad) by the Kitaab, the Sunnah, Ijmaa’ As-Sahaabah and Al-Qiyaas.