"المشكل"是指这样一种"لفظ"（词语），其"دلالة"（所指示的含义）对于所要表达的意义并不清楚。它所体现的不明晰，源于"صيغة"（形式）或"أسلوب"（表达方式），而这一含义非经"اجتهاد"（独立推究）便无法领会或确定。

The Mushkil is the Lafzh which its Dalaalah (implication) is not clear in respect to the meaning that is intended from it. It represents a lack of clarity arising from the Seeghah (form) or the Usloob (style) and this meaning cannot be comprehended or ascertained without Ijtihaad.

因此，Mushkil比Khafiy更加晦涩，因为Khafiy的Lafzh在Dalaalah（所指含义）上是清晰的，而Mushkil的Lafzh在其Dalaalah上并不清晰。

The Mushkil is therefore more obscure that the Khafiy because the Lafzh of the Khafiy is clear in Dalaalah (implication), whilst the Lafzh of the Mushkil is not clear in its Dalaalah.

Example:

Example:

安拉(SWT)说:

Allah (swt) said:

“قُرْء”是一个“مشترك لفظي”（即一个词汇表达含有多种含义的词），因此其含义并不明确。在阿拉伯人中，它表示两种（可能的）含义：“الطُّهْر”（纯净）和“الحَيْض”（月经）。然而，已知立法者（الشارع）所指的是其中一种而非另一种，因为一个问题必须只有一个“حكم”（判决）。同时，穆斯林有责任通过“اجتهاد”（独立思考推理）去探寻这一判决并加以认识。

The Qur’u is a Mushtarak Lafzh (a worded expression that holds more than one meaning) and hence its meaning is unclear. Amongst the Arabs it indicates two (possible) meanings: At-Tuhr (purity) and Al-Haid (menstruation). That is whilst it is known that the Shaari’ (Legislator) intended one of them and not the other because it is necessary for there to be one Hukm for one Mas’alah. At the same time, it is the duty of the Muslim to search for this Hukm and know it via Ijtihaad.

因此，“Qur’un”（قروء）这个词是一个“مشترك لفظي”（同形异义词），表示两种含义：清净和月经。由于经文中使用了这个词，便产生了一个“إشكال”（疑难或问题）。因此，这段经文被视为“مشكل”（难解的）。

So the Lafzh ‘Qur’un’ is a Lafzh Mushtarak indicating two meanings: Purity and menstruation and as a result of the usage of this Lafzh in the Aayah an Ishkaal (a difficult or problematic issue) has arisen. This text has therefore been considered to be Mushkil (problematic).

现在我将呈现一幅图景，展示各位教法学家（Fuqahaa）的伊吉提哈德（Ijtihaadaat）：在两种含义之间，凭借语境线索（Qaraa’in）和证据（Adillah），以某一含义优于另一含义。这是穆扎希德（Mujtahid）所认为最为可能或最占优势、能够反映立法者（Shaari'，即真主）意图的含义。

I will now present a picture of the Ijtihaadaat of the Fuqahaa in regards to outweighing one of the two meanings over the other by way of Qaraa’in (connotations) and Adillah (evidences) that the Mujtahid found most probable or preponderant to reflect what the Shaari’ (Legislator) intended.

A – 哈乃斐学派的观点认为，经文中“Al-Qur’u”一词的本意是“Al-Haid”（月经）：

A – The opinion of the Hanafiyah that the intended meaning of ‘Al-Qur’u’ is ‘Al-Haid’ (menstruation):

他们的推论依据如下:真主至高无上规定,在无法以经期(哈伊德)计算等待期(伊达代)的情况下,以月份计算等待期。这表明,就等待期而言,经期是根本(原则),正如真主至高无上的经文所说:

They based their deduction upon the following: That Allah Ta’Aalaa made I’tidaad or ‘Iddah (period of waiting) by months in the case where the period of waiting by the Haid (menstruation) is not possible. That indicates that the Haid (menstruation) is the Asl (origin) in respect to the waiting period as was mentioned in the Qawl of Allah Ta’Aalaa:

"伊德"（等待期）立法的智慧在于了解子宫是空的，没有怀孕。这一点通过月经（Haid）而非清净期（Tuhr）来明确。

The Hikmah (wisdom) of the legislation of the I’tidaad (waiting period) is to know that the womb is free and that there is no pregnancy. What makes that evident is the Haid (menstruation) and not the Tuhr (purity).

B – 沙斐仪派的观点认为，"Al-Qur'u"（经期）的本义是"At-Tuhr"（两次月经之间的清净期）。其推论依据如下：

B – The opinion of Ash-Shaafi’iyah that the intended meaning of ‘Al-Qur’u’ is ‘At-Tuhr’ (period of purity in between menstruation) the deduction of which was based upon the following:

安拉(SWT)说:

Allah (swt) said:

这意味着：要在她们的“待婚期”（’Iddah）开始时与她们离婚。而这是在已知合法或合乎律法的休妻（Talaaq，离婚）发生于经期清净（Tuhr）之时、而非月经期（Haid）之中的前提下的。因此，“待婚期”（’Iddah）之名是为清净期（Tuhr）而设定的。他们还说，安拉在祂的经文中所说的“三”（Thalaathah）这一用词……

This means: Divorce them for the commencement of their ‘Iddah and this is whilst it is known that the legitimate or legal Talaaq (divorce) occurs in the state of Tuhr (purity) and not the state or condition of Haid (menstruation). Consequently, the name of ‘Iddah (waiting period) was provided for the (period of) Tuhr (purity). And they said that the Lafzh (wording) ‘Thalaathah’ (three) in His Qawl (swt):

这里的“لفظ”（词语）以阴性形式出现，而阿拉伯语中有一条众所周知的规则：当所计数的数字为阴性时，被计数之物（المعدود）应为阳性（المذكر），而非阴性。因此，此处的意思是“三个أطهر”，即三个“طهر”（洁净期），也就是说，“قرء”指的是“طهر”（洁净期），而非“حيض”（月经期）。再举一例：

That the Lafzh came in the feminine form (Mu’annath) whilst it is known in the Arabic language that if the number is feminine then the thing or matter being numbered (Al-Ma’dood) is masculine (Mudhakkar) and not feminine. What is intended therefore is three ‘At’hur’ (i.e. three Tuhrs) meaning that the Qur’u is At-Tuhr (period of purity) and not Al-Haid (period of menstruation). Another example:

这里的疑难（ʿIshkāl，即难题）并不在于某一个单独的词语（Lafẓ），而在于其表述的方式（Uslūb）。那么，安拉塔阿拉的这句经文（Qawl）所指的是谁呢？

The ‘Ishkaal (problematic matter of difficulty) here does not lie in one single Lafzh (worded expression) but it is rather within the Usloob (style). So who is it that is intended by the Qawl of Allah Ta’Aalaa:

是丈夫，还是监护人（Wali）？哈乃斐学派认为，这里指的是丈夫，因为这一含义与经文的语体相符，而且丈夫是婚姻结合的掌握者，婚约已由他的缔结而完成。然而，马立克学派认为，掌握婚姻之结的是监护人（Wali），理由是她尚且年幼（Qaasirah）。不过，这种解释较为牵强。

Is it the husband or it is the Wali (guardian)? The Hanafiyah viewed that it refers to the husband because it is the meaning that is in agreement with the Usloob (style) and he (the husband) is the possessor of the knot or contract of marriage that was completed by the contract of the marriage. Al-Maalikiyah however said that the one in whose hand is the knot of the marriage is the ‘Wali’ with the consideration that she is Qaasirah (young). That however is a distant interpretation.

文本在通过有效且被认可的伊吉提哈德（Al-Ijtihaad Al-Mu'tabar）得知其所指的意图（Maqsood，即经文或圣训的本意）之前，是不会被执行或应用的。

The text is not implemented or applied until after the Maqsood (intended meaning) from the text is known by way of Al-Ijtihaad Al-Mu’tabar (i.e. valid and recognised process of Ijtihaad).