第二：《人》章（An-Nas）
Secondly: An-nass
其定义:
Its definition:
Nass（文本）是这样一种词语或表达：它依其语境指向其原本所要表达或意图的含义，并且可以接受Ta'weel（诠释）上的Ihtimaal（开放性与可能性）。（作者注：“Nass”一词在语言学上适用于每一节经文和每一段圣训，意为“文本”（即Nass Al-Hadeeth圣训文本，或Nusoos Al-Qur'aan古兰经文本）；但在其专业术语（Istilaahi）意义上，Nass 指的正是上述定义所说明的含义。）
The Nass is the Lafzh (worded expression) that guides to its originally meant or intended meaning from its context with the Ihtimaal (openness to and possibility for) Ta’weel (interpretation). (Author’s note: The word ‘Nass’ is applied linguistically to every Aayah and Hadeeth with the meaning of ‘Text’ (i.e. Nass Al-Hadeeth or the Nusoos Al-Qur’aan (texts of the Qur’aan)) however in its Istilaahi meaning An-Nass means what the above definition has indicated to).
“Nass”是指在清晰度上超过“Zhaahir”的表述。这种清晰度的提高并不来自于形式（Seeghah）本身，因为“Zhaahir”与“Nass”在清晰度上是相同或处于同一层次的。相反，它来自于“Nass”的含义在本义上就是被原本所要表达的，而“Zhaahir”的含义则是按照在语境中使用时并非其原本所要表达的意思来理解的。
The Nass is that which has increased clarity over the Zhaahir. The increase in clarity did not come from the form (Seeghah) itself because both the Zhaahir and the Nass are equal or on the same level in respect to the clarity. Rather it comes from the meaning in the ‘Nass’ being intended in origin and initially whilst the meaning of the ‘Zhaahir’ is understood in according to other than what is intended originally (within the context of its usage).
例如：安拉（SWT）说：
Example: Allah (swt) said:
而真主允许买卖，禁止利息（黄牛章275节）。
And Allah has permitted trade and has forbidden interest (Al-Baqarah 275).
在此，关于halaal与haraam的所指（Dalaalah）在该节经文中是“Zhaahir”（显而易见的），然而就区分二者而言，该节经文是“Nass”（明确的经文），因为二者的区分正是该节经文降示时原本所要表达的意旨，而该节经文本就已经指向了这一点。
Here the Dalaalah (indication) upon the Halaal and Haraam is Zhaahir in the Aayah however the Aayah is ‘Nass’ in respect to differentiating between them because the differentiation between them is the intended original meaning from the revelation of the Aayah which the Aayah was already indicated to:
这是因为他们说："买卖与利息一样。"（然而）真主允许买卖，并禁止利息。（《黄牛》章 275节）
That is because they say: "Trade is [just] like interest". (But) Allah has permitted trade and has forbidden interest (Al-Baqarah 275).
这段经文所指明的、表明立法者（Shaari'，即真主）对该经文所含之意的指引（Daleel），是该经文的上下文（Siyaaq），还是来自其降示的原因（Sabab al-Nuzool），例如下面这节经文的情况：
The guide (Daleel), indicating to what the Shaari’ (Legislator) intended from the Aayah, is the Siyaaq (context) of the Aayah or it comes from the Sabab (reason) of its Nuzool (revelation/descent) like in respect to the following Aayah:
然后，你们可以在其他女子中，选择合你们心意的，娶两个、三个或四个。但如果你们担心不能公平相待，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).
经文的裁决:
The Hukm of An-Nass:
它必须依照其去实践，因为它的含义正是立法者（Ash-Shaari'）原本所要表达的意图。
1 – It must be worked in accordance to because its meaning is what has been originally intended by the Shaari’.
2 – 它可以接受Ta'weel（引申解释），但这种Ihtimaal（可能性）为Ta'weel（引申解释）所留的空间，比起Zhaahir（表面意义）来说可能性较小。
2 – It is open to Ta’weel however this Ihtimaal (openness or possibility) for Ta’weel (interpretation) is less likely than compared to the Zhaahir.
3 – 如果在某一具体问题（Mas’alah）中，表面的裁决（Hukm Azh-Zhaahir）与明文的裁决（Hukm An-Nass）发生冲突，则采用明文的裁决（Hukm An-Nass）。
3 – If there is a conflict between the Hukm Azh-Zhaahir and the Hukm An-Nass in a particular Mas’alah (issue) the Hukm of the Nass is taken.
例如:
Example:
安拉塔阿拉说：
Allah Ta’Aalaa said:
而在此之外的一切，对你们都是合法的（halaal）。（《妇女章》24节）
And lawful (Halaal) for you are all that is beyond (or other than) that (An-Nisaa’ 24).
这节经文从其表面意义来看，指示了可以娶除前一节经文中已被禁止之人以外的其他女子。经文并未规定或限定妻子的数量，因此依据经文的表面意义，娶妻并无数量上的限制是被允许的。然而，真主的话（SWT）：
This Aayah in its Zhaahir (apparent meaning) guides to the Ibaahah (permissibility) of marrying other than those who have been declared to be Haraam for him in the preceding Aayah. It did not specify or put a limit to the number of wives and as such it is permissible, in accordance to the Zhaahir of the Aayah to marry without a limitation to a specific number. However, His Qawl (swt):
然后，你们可以在其他女子中，选择合你们心意的，娶两个、三个或四个。但如果你们担心不能公平相待，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“纳斯”（明文）规定妻子数量的角度来看，它与文本的“ظاهر”（表面意义）相悖。
From the angle of the ‘Nass’ specifies the number of wives whilst it goes against the Zhaahir of the text:
而在此之外的一切，对你们都是合法的（halaal）。（《妇女章》24节）
And lawful (Halaal) for you are all that is beyond (or other than) that (An-Nisaa’ 24).
因此，取用的是“Nass”（明文），而舍弃“Zhaahir”（表面义），即取其明确的限定，因为“Nass”比“Zhaahir”更有力。
Consequently, the Nass is taken and the Zhaahir is left i.e. the specification is taken because the Nass is stronger than the Zhaahir.
《"孛哈希尔"与"奈斯"的异同》
The similarity and difference between the Zhaahir and the Nass:
1 – 它们各自都有清晰的Dalaalaat（文本的意指或指示）。
1 – Each of them has clear Dalaalaat (textual implications/indications).
2 ——它们每一个都可以进行 Ta'weel（解释）。
2 – Each of them is open to Ta’weel (interpretation).
3 ——在不与更有力的证据相冲突的前提下，必须遵照二者所提供的裁决（Hukm）行事。
3 – It is obligatory to work in accordance to the Hukm that is provided by both of them as long as nothing stronger than it is conflicting to it.
4 – 它们中的每一种在使命期间（即在先知穆罕默德ﷺ去世及启示（Wahi）终止之前）都可能被纳斯赫（An-Naskh，即废止）。
4 – Each of them is open to An-Naskh (abrogation) during the time of the message (i.e. before the passing of the Messenger (saw) and end of the Wahi).
5 – 至于二者的区别:由经文(Nass)所提供的含义,原本就是立法者(Shaari')通过言语的语境或脉络(Siyaaq)所欲表达的;而从表面意义(Zhaahir)所取得的含义,并非立法者原本的意图,而是立法者顺从或依循原本含义而附带产生的。
5 – As for the difference between the two: The meaning provided by the Nass has been intended by the Shaari’ in origin from the context or framing (Siyaaq) of the speech. The meaning taken from the Zhaahir is not what the Shaari’ intended in origin but rather the Shaari’ intended it in accordance to or in following to the original meaning.
许多来自马立克学派、沙斐仪学派和哈乃斐学派的usool学者认为"Zhaahir"与"Nass"之间并无区别，另一些学者则如我们上文所解释的那样对二者加以区分。
Many of the scholars of Usool from the Maalikiyah, the Shaafi’iyah and the Hanafiyah have considered there to be no difference between the Zhaahir and the Nass whilst others distinguished between them in the manner that we have explained above.