首先：Azh-zhaahir
Firstly: Azh-zhaahir
其定义:
Its definition:
"الظاهر"是指这样的一种"لفظ"（词语/措辞），其语言学意义只需通过阅读其字形或听闻其声音便能直接浮现于心，无需借助外部的"دليل"（证据）来理解；但这一意义并不代表该文本在立法层面所欲表达的原本意图。
The Zhaahir is the Lafzh (wording) which its linguistic meaning comes to the mind by just reading its form or hearing it, without the need to rely upon an external Daleel (evidence) to understand it. This is whilst this meaning does not represent the original intended meaning in respect to the legislation of the text.
示例:
Example:
安拉(SWT)说:
Allah (swt) said:
然而，安拉允许买卖，禁止利息。（黄牛 275）
And Allah has permitted trade and has forbidden interest (Al-Baqarah 275).
从这段经文措辞的表面意义来看，人们会直接想到：买卖是合法的，而利息（ribā）是非法的。这就是表面意义，因为从“Aḥalla”（允许）和“Ḥarrama”（禁止）这两个词，无需借助任何外在的上下文线索（qarīnah），其含义便自然浮现于心。
It comes to the mind from the Zhaahir (apparentness) of the Alfaazh (wordings) of the Aayah that the trade is Halaal and that the Ribaa (usury/interest) is Haraam. This is the Zhaahir (apparent) meaning because its understanding from the two words ‘Ahalla’ and ‘Harrama’ comes to the mind without the need for an external Qareenah (connotation or linking indication).
这种含义，然而，并非原本从经文的语境（Siyaaq）中所要表达的。因为经文原本所要表达的是否定商业与利息在伊斯兰教法裁决上的相似性，因为这段经文是针对那些说“买卖与利息一样”的人而降示的。
This meaning, however, is not intended originally from the context (Siyaaq) of the Noble Aayah. That is because that which is originally intended from it is the negation of the resemblance between the trade and the Ribaa in the Hukm Ash-Shar’iy as the Aayah came in response to those who said: ‘Verily, the trade is like the Ribaa’.
I'm ready to translate. Please paste the English text you'd like rendered into Simplified Chinese.
Another example:
安拉(SWT)说:
Allah (swt) said:
然后，你们可以在其他女人中，择取你们喜欢的，娶两个、三个或四个。但如果你们担心不能公平对待，那就只娶一个。
Then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one (An-Nisaa’ 3).
从经文的表面意义（Zhaahir）来看，指引的是允许娶多于一位妻子。然而，这一含义并非经文语境（Siyaaq）中本来的意图。经文语境本来要表达的是：在能够确保彼此之间不会发生不公正的前提下，允许将婚姻合并至四位为限。
The Zhaahir (what is apparent) of the text of the Aayah guides to the permissibility of marrying more than one wife. This meaning is not intended in origin from the context of the Aayah but rather what is originally intended from its Siyaaq (context) is the permissibility to combine a number of marriages to the limit of four where they are secured from injustice occuring amongst them.
《"Zhaahir"（显明）的判断之属性》
The Siffaat (attributes/characteristics) of the Hukm of the Zhaahir:
1 – 它可以进行ta'weel（诠释），即将lafzh（措辞）从其zhaahir（表面）含义转移，而指向另一种含义。这种转移可以通过不同的方式发生：
1 – It is open to Ta’weel (interpretation) so that the Lafzh is diverted from its Zhaahir meaning and another meaning is intended from it. This diversion can happen in different ways:
A – 即这一条款在原本是普遍适用的情况下被加以限定。关于如下经文:
A – That it is specified in the case where it had been general. So in respect to the Aayah:
然而，安拉允许买卖，禁止利息。（黄牛 275）
And Allah has permitted trade and has forbidden interest (Al-Baqarah 275).
这是“عام”（泛指）的情况，适用于每一种买卖；然而，已有圣训对某些买卖作了限定，禁止城市居民代替乡下人（游牧人）卖货，禁止“ملاقيح”（母畜腹中胎儿的买卖），以及“الحصاة”（以投掷石子的方式成交的买卖）。
It is ‘Aamm (general) applying to every trade whilst it has been specified by Ahaadeeth that have forbidden the trade of the Bedouin to the resident (in town) and the trade of Malaaqeeh and the trade of Al-Hisaah (by the process of throwing stones).
B – 它限制了那些本是绝对（Mutlaq，无限制）的内容。这类似于安拉至高的经文中关于 Azh-Zhihaar（"Zhihaar"，即丈夫对妻子说"你于我如同我母亲的背"）之赎罪（Kaffaarah）的规定。
B – That it restricts that which is Mutlaq (unrestricted). This is like that which has come in the Qawl of Allah Ta’Aalaa as the Kaffaarah (expiation) for Azh-Zhihaar (saying to the wife that you are like my mother’s back):
{且不能得到奴隶的，就应连续斋戒两个月}（《辩论》4）
And he who does not find [a slave] - then a fast for two months consecutively (Al-Mujaadalah 4).
“两个月”这一措辞是“Mutlaq”（无限定的泛指）的，而这一“Mutlaq”已被“连续”这一措辞所限定，因此所要求的是连续斋戒两个月，而不仅仅是两个月。C——它可以按照“Majaaz”（隐喻义）来理解，而不是按照“Haqeeqah”（字面义）来理解，正如在涉及安拉（SWT）之言时所见的那样：
The Lafzh (wording) ‘two months’ is Mutlaq (unrestricted) and this Mutlaq has been restricted by the Lafzh ‘consecutive’ so that what is required is to fast two consecutive months and not just two months. C – And it can be understood in accordance to the Majaaz (metaphorical meaning) and not the Haqeeqah (literal) like is found in relation to the Qawl of Allah (swt):
或者你们与女人有过接触（《筵席》6）。
Or you have touched the women (Al-Maa’idah 6).
伊玛目艾布·哈尼法(愿真主怜悯他)依据隐喻义理解此经文,因此他把"Laamastum"(你们接触了)理解为你们已经发生了性交,并由此推断用手触摸不会使小净失效。
Al-Imaam Abu Haneefah (rh) understood this in accordance to the Majaaz (metaphorical meaning) and so he understood ‘Laamastum’ to mean that you have had intercourse and from that he deduced that the touching by the hand does not invalidate the Wudoo’.
2 ——在没有确立某个证据（Daleel）表明应当把经文从其表面意义（Zhaahir）上移开之前，必须依照其表面意义来理解。这是因为原则上，除非有证据要求，否则不应把措辞（Lafzh）从其表面意义上移开。例如安拉至高无上的话：
2 – It is obligatory to work with its Zhaahir (apparent) meaning as long as a Daleel has not been established which dictates that the Zhaahir (meaning) is moved away from. That is because the original position is to not move the Lafzh (worded expression) away from its Zhaahir (meaning) unless there is a Daleel that dictates that. An example of that is the Qawl of Allah Ta’Aalaa:
而真主允许买卖（《黄牛》275）。
And Allah has made Al-Bai’a Halaal (Al-Baqarah 275).
这一般性的经文（'Aamm）已被立法者（Shaari'）所禁止的交易类型所限定，例如禁止买卖酒（Al-Khamr），以及以投掷石子的方式进行的交易（Al-Hisaah），以及立法者所禁止的其他交易。这些交易不属于从经文表面意义（Zhaahir）中所理解的合法交易的普遍性（'Umoom）之内。
This ‘Aamm (general address) has been specified by the types of trading that the Shaari’ (Legislator) has made Haraam like the prohibition of trading with Al-Khamr or by the process of throwing stones (Al-Hisaah) amongst other trading that the Shaari’ has forbidden. These do not fall under the ‘Umoom (generality) of the Halaal trading that has been taken from the Zhaahir (apparent) of the Aayah.
3 – 在使者的时代，表面上的经文可以接受纳斯赫（废止），因为使者（ﷺ）之后不再有纳斯赫（废止）。
3 – That the Zhaahir is open to accepting An-Naskh (abrogation) at the time of the Messenger of Allah (saw) because there is no Naskh (abrogation) after the Messenger (saw).