类比推理（Qiyaas）是伊斯兰教法律条文（Ahkaam Ash-Shar'iyah）的一种法定依据（Daleel Shar'iy），这一点已通过确定性的证据（Adillah Qat'iyah）得到确立（或证明），并得到非确定性证据（Adillah Zhanniyah）的支持。

Qiyaas is a Daleel Shar’iy for the Ahkaam Ash-Shar’iyah and this has been established (or proven) through Qat’iy (definite) Adillah (evidences) and (supported by) Adillah Zhanniyah (indefinite evidences).

所考虑的类比（القياس），是指其“依据”（العلة）已由沙里尔（Shar'a）从《古兰经》、圣训或圣门弟子的公议（الإجماع）中指明的类比。因此，将类比视为一个沙里尔证据（داليل شرعي）是不可避免的，因为类比在其真实含义上，就是从这三种证据中推导或演绎（الاستنباط）出一个沙里尔律例（حكم شرعي）。所以，类比的证据与指明或导向该“依据”的经文（النص）的证据是相同的。

The Qiyaas that is considered is the Qiyaas in which its ‘Illah (reasoning) has been guided to by the Shar’a from the Qur’aan or the Sunnah or the Ijmaa’ As-Sahaabah. As such considering Qiyaas as a Daleel Shar’iy is an inevitable matter because Qiyaas in its true reality represents the extraction or deduction (Istinbaat) of a Hukm Shar’iy from these three Adillah (evidences). Therefore, the Daleel (evidence) of Qiyaas is the same as the Daleel of the Nass (text) that has indicated or guided to the ‘Illah.

因此，如果'Illah（效因）的证据是《古兰经》，那么Qiyaas（类比推理）的证据也就是《古兰经》的证据。这就像真主在《主麻》章中的经文所说：

As such, if the Daleel of the ‘Illah is the Qur’aan Al-Kareem then the Daleel of the Qiyaas is the Daleel of the Qur’aan. This is like His Qawl Ta’Aalaa in Soorat ul-Jumu’ah:

这是因为这段经文表明了在主日聚礼（Salaat ul-Jumu'ah）时间进行买卖是被禁止的（Tahreem），原因在于它会分散人们对礼拜的注意力。如果我们由此类推，认为在主日聚礼时间进行租赁或雇佣（Ijaarah）同样是禁止的，那么我们就是通过类比（Qiyaas）从这段经文中推导出在主日聚礼时间禁止Ijaarah的裁决。因此，在这种情况下，Qiyaas的证据就是这段《古兰经》经文中所提到的证据。

That is because this Aayah indicates the prohibition (Tahreem) of conducting trade at the time of Salaat ul-Jumu’ah due to the distraction from performing the Salaah. If we were then to say that leasing or hiring (Ijaarah) at the time of Salaat ul-Jumu’ah is Haraam in analogy to the trade, then we would have deduced the ruling of prohibition of Ijaarah at the time of the Jumu’ah prayer from the Aayah by way of Qiyaas (analogy). Consequently, the Daleel of Qiyaas in this case is the Daleel mentioned in this Aaayah of the Qur’aan Al-Kareem.

如果‘Illah的证据是Sunnah An-Nabawiyah，那么Qiyaas的证据就是Sunnah An-Nabawiyah的证据。这就像先知（ﷺ）的话语那样：

If the Daleel of the ‘Illah is the Sunnah An-Nabawiyah then the Daleel of the Qiyaas is the Daleel of the Sunnah An-Nabawiyah. That is like in the speech of the Nabi (saw):

如果我们据此通过类比（Qiyaas）认为，对于在牧场上自由放牧的牛，也应当缴纳天课（Zakaah），因为牛和羊在"自由放牧"这一法理依据（'Illah）上是相同的，那么这一法理依据已在圣训（Sunnah An-Nabawiyah）中被提及并且存在。

If we were then to say that based on Qiyaas there is also Zakaah due upon free grazing cows that live upon the pasture due to the cows and sheep sharing in the ‘Illah (reasoning) of ‘free grazing’ then this ‘Illah was mentioned and found within the Sunnah An-Nabawiyah.

因此,类比推理(Qiyaas)的证据,就是从圣训中提取的先知之道(Sunnah An-Nabawiyah)的证据。

Consequently, the Daleel of the Qiyaas is the Daleel of the Sunnah An-Nabawiyah that was taken from the Hadeeth.

同样的道理也适用于：如果作为“伊莱”（‘Illah）依据的证据是圣门弟子的一致意见（Ijmaa’ As-Sahaabah），那么类比推理（Qiyaas）的证据就是圣门弟子的一致意见（Ijmaa’ As-Sahaabah）。

The same applies if the Daleel of the ‘Illah was Ijmaa’ As-Sahaabah in which case the Daleel of the Qiyaas would be the Daleel of the Ijmaa’ As-Sahaabah.

已经确定，这三个Adillah（证据）都是Adillah Qat’iyah（确定性证据），因此就其源自Wahi（启示）而言，Qiyaas（类比）的Daleel（论据）同样是Qat’iy（确定的）。

It has already been established that these three Adillah are Adillah Qat’iyah (definite evidences) and as such the Daleel of Qiyaas in respect to it being from the Wahi is also Qat’iy.

真主的使者（愿真主赐予他颂扬与平安）引导人们运用类比推理（Qiyaas），以下是此类证据的一些例子： Note: the instruction says write ﷺ after every mention of the Prophet and never write "(saw)" or a written-out honorific. Corrected: 真主的使者ﷺ引导人们运用类比推理（Qiyaas），以下是此类证据的一些例子：

The Messenger of Allah (saw) guided towards the utilisation of Qiyaas and examples from amongst such evidences are the following:

据传，有一位来自胡阿姆部落的男子问他（愿主福安之）：“我的父亲年事已高时皈依了伊斯兰教，他已无法骑骆驼，而朝觐对他来说已成为义务。那么我可以替他代行朝觐吗？”于是他（愿主福安之）问道：

It has been narrated from him (saw) that a man from Khath’am asked him: “My father became Muslim whilst he was of an elderly age and he is not capable of riding camels whilst the Hajj has been proscribed upon him. So can I make Hajj on his behalf?” So he (saw) asked:

“你是他的长子吗？”他回答说：“是的。”然后先知ﷺ说：“你看，如果你的父亲有债务，而你替他还清了，这算数吗？”他回答说：“是的。”

“Are you the oldest of his sons?”. He replied: “Yes”. (Then) he (saw) said: “Do you see that if your father had a debt and you paid it off for him, would that count for him?” He replied: “Yes”.

（所以）他（ﷺ）说：“那就替他代行朝觐。”（《奈萨仪》）

(So) he (saw) said: “Then perform Hajj on his behalf” (AnNasaa’iy).

‘Umar（ra）传述：“有一天我心情很好，于是在斋戒时亲吻了（我的妻子）。之后我去见先知ﷺ，说：‘今天我做了一件非常严重的事，我在斋戒时亲吻了。’于是真主的使者ﷺ说：‘如果你在斋戒时用水漱口（Madmadah），你看会怎样？’我说：‘那没有什么。’他ﷺ说：‘那么又有什么问题呢？’”（艾布·达伍德辑录）即：当你所做的是一件允许的、不会使斋戒无效的行为时，你还担心什么呢？

‘Umar (ra) related: “I was in good spirits one day so I kissed (my wife) whilst I was fasting and after that I went to the Nabi (saw) and said: “I did something very serious today. I kissed whilst I was fasting” And so the Messenger of Allah (saw) said: “Do you see what the case would be if you had washed your mouth out with water (Madmadah) whilst you were fasting”. I said: “There is nothing in that”. And so he (saw) said: “And so what’s the problem?” (Abu Daawood) i.e. What are you fearing when you have undertaken a permissible act that does not invalidate the fasting?

已有确凿的记载:艾布·伯克尔(愿安拉喜悦他)把遗产分给了母亲的母亲,而没有分给父亲的母亲。于是一些辅士对他说:“你把遗产分给了一位来自已故者的女性,而如果她先去世,他是不会继承她的遗产的;你却没有分给一位女性,如果她先去世,他本会继承她留下的全部遗产。”于是他修正了自己的见解,让她们二人共享六分之一。当时没有任何一位圣门弟子斥责或否认他的这一做法,因此这被视为一项公议(Ijmaa')。

It has been authenticated that Abu Bakr (ra) allocated inheritance to the mother of the mother but not the mother of the father and so some of the Ansaar said to him: “You have given inheritance to a woman from a dead (man) whilst had she been dead he would not have inherited from her. And you left a woman who if she had been dead he would have inherited all that she left”. And so he revised his position to make them share in the sixth whilst none of the Sahaabah rebuked or denied this from him and as such it represented an Ijmaa’.

关于运用类比（Qiyaas）有两种观点：肯定类比与否定（或拒绝）类比。

There are two opinions in respect to working with Qiyaas: Affirming Qiyaas and negating (or denying) Qiyaas:

这是大多数穆斯林学者的观点,他们认为类比(القياس)在实践性的沙利亚教法条例(الأحكام الشرعية العملية)中具有证据效力(الحجية)。其情形是:对于某一事实,在经文(来自《古兰经》或《逊奈》的文本)或公议(الإجماع)中找不到对应的沙利亚教法裁决,但已确定该事实与另一个有经文规定其裁决的事实相等同,并且该经文包含一个沙利亚教法的理由(علة شرعية)。于是将这一事实与那个有经文规定的事实进行类比,并将同样的裁决适用于它。此时它的裁决就成为沙利亚教法裁决,而应守法的人(المكلف)除了遵从并依此行事之外,别无选择。

The is the opinion of the majority of the ’Ulamaa of the Muslims who have held the view of the Hujjiyah (validity) of Qiyaas in respect to the practical Ahkaam Ash-Shar’iyah. This is when a Hukm Shar’iy is not found for a reality within a Nass (text from the Kitaab or Sunnah) or Ijmaa’ and it is established that the reality is equal to another reality that has a text for its ruling and that this text contains a Shar’iyah ‘Illah (reasoning). Analogy is then made between one reality and the other reality that has a text for it and the same Hukm is applied to it. Its Hukm would then be a Hukm Ash-Shar’iy and the Mukallaf would have no choice except to follow it and act by it.

那些认可类比推理（Qiyaas）的人，除了理性（‘Aql）之外，还引用了《古兰经》、圣训（Sunnah）、圣门弟子（Sahaabah）的言论及其行为作为证据，以支持其成立。以下是其中一些证据：

Those who have affirmed Qiyaas have used the Qur’aan, the Sunnah, the statements of the Sahaabah and their actions in addition to the ‘Aql (rationality) as evidence to support its affirmation. The following are some of these evidences:

A – 安拉塔阿拉说：

A – Allah Ta’Aalaa said:

指向真主和使者，即是指向《古兰经》和《圣训》。毫无疑问，将没有经文依据的事物与有经文依据的事物相联系或类比，因其在法律判决的“伊莱”（事由）方面相同或等同，这本身就代表着指向真主和使者，也就是回归真主的经典和祂的使者的sunnah。

Referring back to Allah and the Messenger means referring to the Qur’aan and the Sunnah and there is no doubt that linking or attaching that which has no text for it with that which has a text, due to them being the same or equal in respect to the ‘Illah of the Hukm, represents referring to Allah and the Messenger i.e. referring back to the Kitaab of Allah and the Sunnah of His Messenger.

B——先知的引导，即使用类比推理（Qiyaas），如前文在讨论关于类比推理的可据性（Hujjiyah）时所述的“Daleel AzhZhanniy”（或然证据）。

B - The guiding of the Messenger of Allah (saw) to the utilisation of Qiyaas as previously mentioned when discussing the Daleel AzhZhanniy in respect to the Hujjiyah (validity) of Qiyaas.

C – 欧麦尔·本·赫塔布（愿安拉喜悦他）在他的时代致信艾卜·穆萨·阿什尔里说："那么，对于已经降临到你面前、而《古兰经》和逊奈都没有相关规定的事情，你就运用你认为最正确的理解；然后在此基础上进行类比（卡亚斯），比较各类事物并理解其相似之处，再依照你认为更能得到安拉喜爱、并最接近真理（哈格格）的做法行事。"

C – ‘Umar Ibn Al-Khattaab (ra) said in his time to Abu Mousaa AlAsh’ariy: “Then (use) the understanding that is most correct to you from that which has come to you that has no Qur’aan or Sunnah in respect to it, then at that point measure (Qiyaas) between the matters and understand the examples, then proceed in accordance to what you see to be more beloved to Allah and the closest to the Haqq (truth)”.

D – 《古兰经》的文本是有限的，而人们的现实和问题却是无限的。因此，仅凭有限的文本本身，不可能代表立法的根源。在这种情况下，正是代表立法根源的类比推理（القياس）使新出现的现实能够得到持续的处理。

D – The texts of the Qur’aan are limited whilst the realities of the people and their issues are not limited. Therefore, it is not possible for the limited texts by themselves to be representative of the legislative source. In this case it is the Qiyaas that represents the legislative source that allows the newly occurring realities to be continuously dealt with.

最早论述“卡亚斯”（Al-Qiyaas，类比推理）的是伊玛目阿什-沙菲仪（Al-Imaam Ash-Shaafi’iy），他在《Usool ul-Fiqh》中的《Risaalah》一书里写道。关于这一点，他说：“关于‘伊杰提哈德（Ijtihaad）就是类比（Al-Qiyaas）’这种说法，这并不准确（或者说不完全精确）。因为伊杰提哈德既可以在类比之外发生，也可以与类比一同发生。伊杰提哈德是从其具体证据中推导（或提取）出沙里亚（Ash-Shar’iyah）律例的方法或途径，它并不像类比那样是伊斯兰立法的渊源之一。”

The first who wrote about Al-Qiyaas was Al-Imaam Ash-Shaafi’iy in his ‘Risaalah’ in Usool ul-Fiqh. In regards to it he said: “In respect to the statement: ‘And Ijtihaad is Al-Qiyaas’, then this is not precise (or exactly accurate). That is because Ijtihaad can take place in other than Qiyaas just as it can occur with Qiyaas. It (Ijtihaad) is the manner or way by which the Ahkaam Ash-Shar’iyah are deduced (or extracted) from their detailed evidences and it is not a source from among the sources of Islamic legislation like Al-Qiyaas is”.

那些承认它的人，在其所指示之意（Dalaalah，即含义的指示）是否为Qat'iyah（确定）或Zhanniyah（非确定）的问题上存在分歧。多数学者认为它是确定的，而Abu l-Hasan Al-Basriy和AlAamadiy则认为它是Zhanniyyah（非确定的）。在我看来，第一种观点是正确的。

Those who affirmed it differed in respect to its Dalaalah (import) in terms of it being Qat’iyah or Zhanniyah (definite or not definite). The majority viewed it to be definite whilst Abu l-Hasan Al-Basriy and AlAamadiy viewed it to be Zhanniyyah (not definite). The first opinion is (in my view) the correct one.

主张以类比（Qiyaas）为依据的，包括四大教法学派的学者及其法学家：沙斐仪派（Ash-Shaafi’iyah）、罕百里派（Al-Hanaabilah）、哈乃斐派（Al-Hanafiyah）和马立克派（Al-Maalikiyah）。

Those who affirmed Qiyaas included those of the four Madhaahib and the Fuqahaa of the four Madhaahib; Ash-Shaafi’iyah, AlHanaabilah, Al-Hanafiyah and Al-Maalikiyah.

其中，内扎姆派（归于易卜拉欣·本·赛雅尔·安-内扎姆，即贾希兹长老）、扎希里派（归于达武德·阿兹-扎希里，之所以得此名，是因为他只取经文的表面含义；其中在否定类比（Qiyaas）方面最为坚决的是安达卢西亚的伊本·哈兹姆）以及部分什叶派分支，都主张类比不构成教法律例的有效证据（Hujjah Shar'iyah）。这些人被称为"否定类比者"，他们否定类比的依据是以下几点：

The Nizhaamiyah (attributed to Ibraaheem Bin Sayyaar An-Nizhaam Sheikh Al-Jaahizh), Azh-Zhaahiriyah (attributed to Daawood AzhZhaahiriy, who was named as such because he took what was apparent from the text, and from amongst the strongest of them in denying Qiyaas was Ibn Hazm Al-Andalusiy) and some of the Shee’ah groupings denied that Qiyaas represents a Hujjah Shar’iyah for the Ahkaam. These were named: ‘The deniers of Qiyaas’ and they deduced their negation of Qiyaas based upon the following matters:

A – 安拉塔阿拉的经文："

A – The statement of Allah Ta’Aalaa:

意思是：不要去遵循你没有知识（‘Ilm）即确信（Yaqeen）的事情。而类比（Qiyaas）属于带有疑虑的“Zhanniy”（或然性）事项，因此依据它行事，就不是依据知识即确信而行。它就如同《古兰经》中所提到的“Zhann”（臆测）一样。

Which means: Do not follow that which you do not have knowledge (‘Ilm) of i.e. Yaqeen. This is whilst Qiyaas is a Zhanniy matter that contains doubt. Consequently, working with it would not be working upon ‘Ilm (knowledge i.e. Yaqeen). It is like the Zhann that has been mentioned in the Qur’aan Al-Kareem:

B – 安拉塔阿拉的言辞:

B – The Qawl of Allah Ta’Aalaa:

因此，《古兰经》包含了每一条律例的解释，所以无需再引入类比推理（Qiyaas）。

The Qur’aan therefore contains an explanation for every Hukm and as such there is no need for Qiyaas to be brought along with it.

C – 他们说，Qiyaas（类比推理）会导致在律例（Ahkaam）方面的分歧，并会导致在观点/见解方面的争论。

C – They said that Qiyaas leads to differences in respect to the Ahkaam and leads to disputation in respect to the opinions/views.

那些主张使用类比（قياس）的人回应并驳斥了否定类比的人，并且他们驳斥了对方据以进行推论的那些理解。

Those who took Qiyaas responded to and refuted those who denied Qiyaas and they refuted the understandings that they based their deduction upon.

正如我们在本书开篇所解释的，最正确的观点是：Qiyaas（类比推理）是一种Hujjah（证据）。

The most correct opinion as we have previously explained at the beginning of the study is that Qiyaas is a Hujjah (proof/evidence)

关于“Shar’iyah”，即“Ahkaam Ash-Shar’iyah”（教法律例），以及证明其有效性的“Daleel”（证据）是“Daleel Qat’iy”（确定性证据）。

Shar’iyah for the Ahkaam Ash-Shar’iyah and the Daleel that proves its validity as an evidence is a Daleel Qat’iy (definite evidence).

关于他们对这段经文（Aayah）的引用：

As for their use of the Aayah:

（译者注：似乎在这两节经文之后的最终印刷版中遗漏了解释。但从前文的讨论可以清楚看出，类比推理（Qiyaas）是建立在确定性（Qat'iy）证据之上的，因此这两节经文以及在法理学中禁止依据臆测（Zhann）的规定，并不适用于它。）

(Translators note: It appears that the explanation was emitted in the final print following these two Aayah however it is clear from what is discussed earlier that Qiyaas is established upon Qat’iy evidence and as such these two Aayah and the prohibition of relying upon Zhann in Usool does not apply upon it).

而《古兰经》以字面表达和含义阐明教法，并不意味着每一条教法都有明文规定。此时，类比（Qiyaas）所依托的，正是《古兰经》在教法上的隐含之义（Dalaalah），即由含义而非字面所指示的那部分内容。因此，类比是不可或缺的；若弃而不用，就等于忽视了《古兰经》与《圣训》在其字面表述中所蕴含的诸多含义，从而有所遗漏。

And the fact that the Qur’aan explains the Ahkaam in worded expression and meaning doesn’t mean that there is an explicit text for every Hukm. This is the case where Qiyaas is attached to the Dalaalah (indicated meaning) of the Qur’aan in respect to the Ahkaam by meaning. Consequently, Qiyaas cannot be done without, as it would mean neglecting some of what the texts of the Qur’aan and the Sunnah have brought in terms of meanings indicated in its expressed wordings.

至于由类比（Qiyaas）导致教法律例（Ahkaam）出现分歧，那么就经文（Nusoos）而言的求索（Ijtihaad）已经导致了教法律例的分歧，例如在涉及以下经文时：

As for Qiyaas leading to differences in the Ahkaam then Ijtihaad in respect to the Nusoos has already led to difference in respect to the Ahkaam like for instance in relation to the Aayah:

这是因为穆智塔希德们对“Laamastum”（你们触摸过）一词的含义存在分歧：它指的是用手触摸，还是指性交。他们也对“Quroo”一词的含义存在分歧：它指的是“清净期”，还是“经期”。

That is because the Mujtahidoon differed in respect to the meaning of ‘Laamastum’ in terms of whether its meaning is the touching by hand or through intercourse. They also differed in respect to the meaning of ‘Quroo’ between the meanings of ‘purity’ and ‘menses’.

因此，除了类比推理（Qiyaas）之外，也会出现分歧。此外，使者（ﷺ）对圣门弟子（Sahaabah）基于独立判断（Ijtihaad）所产生的分歧，是予以认可的。

Therefore, differences occur in other than Qiyaas. In addition, the Messenger of Allah (saw) approved of the Sahaabah in regards to their differences based upon Ijtihaad.