قياس的الأركان的شروط Let me correct that: the faithful translation into Simplified Chinese is: قياس的 → 类比 (Qiyās) Final: القياس的أركان的شروط → 类比（Al Qiyaas）的 أركان（支柱/要素）的 شروط（条件） Translation: 类比（Al Qiyaas）的支柱（Arkaan）的条件（Shuroot）
Shuroot (the conditions) of the Arkaan (pillars) of Al Qiyaas
A – 阿斯尔（原则/根本）
A – Al-Asl (the origin):
这是裁决（Hukm）所依据的现实，无论该裁决出自《古兰经》的经文、圣训，还是公议（Ijmaa'）。因此，第一个例子中的根本（Asl）是战马，第二个例子中的根本是贸易。据此，对于根本（Asl），规定如下：
This is the reality upon which the Hukm is issued upon in the Aayah or the Hadeeth or the Ijmaa’. Therefore, the origin (Asl) in the first example is the steeds of war and the second example it is trading. As such the following is stipulated in respect to the Asl:
- 类比推理（Qiyaas）所依据的原则（Asl）必须是经文（Nass）中已有提及的，即来自《古兰经》（Kitaab）、圣训（Sunnah），或者是穆斯林学者的共识（Ijmaa’）。
- The Asl upon which the Qiyaas is based must have been mentioned in a Nass (text) from the Kitaab, the Sunnah or be an Ijmaa’.
- 类比不会以那些其律例本身已通过类比确立的根本为基础。因此，在主麻拜的例子中，类比不是以租赁（Ijaarah）为基础，而是仅以根本的买卖（Al-Bai'）为基础进行类比。
- Analogy is not made upon an origin where its Hukm has been established by Qiyaas. So in the example of the Jumu’ah prayer analogy is not made upon Ijaarah (renting/leasing) but rather Qiyaas is only undertaken upon the origin which is Al-Bai’ (trade).
B – 分支(Al-Far'u):
B – Al-Far’u (the branch):
事实上，要了解其判决，就要通过对原则进行类比推理（Qiyaas）来探求。
It is the reality that the knowledge of its Hukm is sought after through making Qiyaas upon the origin.
关于此分支（Far'u）的规定如下：
It is stipulated in respect to this Far’u (branch):
- 所谓“分支”（al-far‘u）没有针对其判决的明文文本。如果它已经有针对其判决的文本，那么我们就没有必要通过类比（qiyās）去寻求其判决，因为在有文本的地方不存在类比。
- That the branch (Al-Far’u) does not have a text for its Hukm. If there was already a text for its Hukm then there would be no need for us to seek its Hukm by way of Qiyaas as there is no Qiyaas in the place of the text.
- 该"伊拉"（'Illah，成因）在分支（Far'u）中的实现，与其在根本（Asl）中的实现相同。因此，若在星期五聚礼的召唤礼拜时禁止经商的"伊拉"是"分心"（Al-Ilhaa'），那么，若分心在租赁或从事体育活动的行为中得以实现，它们便会获得根本的"哈陀姆"（Hukm，裁决）——即禁止（Tahreem）。这是因为，如果根本的"伊拉"未在分支中实现，就不可能将根本的裁决赋予分支。
- That the ‘Illah is realised within the Far’u (branch) just as it is realised within the Asl. So in the case where the ‘Illah (reason) for the Tahreem (prohibition) of conducting trade at the time of the call to prayer for the Jumu’ah prayer is Al-Ilhaa’ (distraction), then if distraction was realised in the actions of leasing or practising a sporting activity then they would take the Hukm (legal ruling) of the Asl (origin) which is Tahreem. This is because if the ‘Illah of the Asl was not realised within the Far’u then it would not be possible to provide the Hukm of the origin to the branch.
C – 原则性的裁决（Hukm ul-Asl）
C – Hukm ul-Asl:
它是指由《古兰经》、圣训或伊吉玛（公议）为原则（Asl）所确立的沙里亚法律判决（Hukm Ash-Shar'iy），并且就此规定如下：
It is the Hukm Ash-Shar’iy that is established for the Asl by the Kitaab or Sunnah or Ijmaa’ and the following is stipulated in regards to it:
1 – 即它代表一项实践性的shar'i hukm（法律裁定），这一裁定是由《Kitaab》（经典）、《Sunnah》（圣训）或Ijmaa'（共识）所确立的。 Note: the instructions say to translate faithfully without notes, so the final version should be: 1 – 即它代表一项实践性的沙里欧法律裁定（Hukm Shar'iy），这一裁定是由Kitaab（经典）、Sunnah（圣训）或Ijmaa'（共识）所确立的。
1 – That it represents a practical Hukm Shar’iy that is established by the Kitaab or the Sunnah or Ijmaa’.
2 – 该律例是“可理解之义”（Ma'qool Al-Ma'naa'），即其含义可以理解，其依据的理由可以把握，也就是说它建立在理智（'Aql）能够领会的“illah”（效因）之上。这是因为，类比推理（Qiyaas）的基础在于：在本源（Asl）中察知律例的效因（'Illah），并在分支（Far'u）中察知该效因的实现，从而使本源的律例能够推及分支。
2 – That the Hukm is ‘Ma’qool Al-Ma’naa’ (the meaning can be understood and the rationale behind it) which means that it is built or based upon an ‘Illah that the ‘Aql (mind) can comprehend. That is because the basis of Qiyaas is perceiving the ‘Illah of the Hukm within the origin and perceiving its realisation within the branch. This is so that the Hukm of the Asl (origin) cane be extended to the Far’u (branch).
3 ——推定该裁决（Hukm）所依据的“illah”（起因/依据）能够在分支（Far'）中得以实现。原因在于：如果该“illah”仅限于原本（Asl），而无法在原本之外的任何事物中实现，那么类比推理（Qiyaas）便不成立。例如，依据安拉的话语Ta'aalaa，对小偷截手的裁决即是如此：
3 – That the Hukm possesses an ‘Illah that is possible to be realised within the branch. That is because if the ‘Illah was restricted to the origin whilst not possible to realise it within anything other than it, then Qiyaas is refrained from. This is like, for example, the cutting of the hand of the thief as taken from the Qawl of Allah Ta’Aalaa:
至于男盗和女盗，你们就剁掉他们的手（《筵席章》38节）。
And the male thief and female thief cut off their hands (Al-Maa’idah 38).
所以，“盗窃”（Saraqah）是一个受限的（Qaasirah）“伊利”（‘Illah），它不能扩展到盗窃以外的情况。这类似于“侵吞”（Al-Ikhtilaas，即挪用、侵占），断手之刑并不适用于它。在这种情况下，这个受限的“伊利”被称为“赛卜”（Sabab），不能就它进行类比推理（Qiyaas）。
So ‘Saraqah’ (theft) is a restricted (Qaasirah) ‘Illah and does not extend to other than it. That is like ‘Al-Ikhtilaas’ (embezzlement/misappropriation) where the cutting of the hand does not apply to it. In this case, this restricted ‘Illah, is called a Sabab and Qiyaas is not made upon it.
4 – 原初的判定(Hukm ul-Asl)不专属于原型(Asl)。这是因为,若原型的判定被限定于原型本身,就无法以它来类推其分支,因此在该情形中不存在类比(Qiyaas)。这如同先知穆罕默德ﷺ被允许同时娶超过四位妻子,以及禁止在他之后娶他的妻子,这些都属于此类专属规定。
4 – That the original ruling (Hukm ul-Asl) is not specific to the Asl (origin). This is because its specification to the origin (Asl) prevents making analogy with a branch upon it and as such there is no Qiyaas (in that case). This is like the specification of the permissibility for the Messenger of Allah (saw) to be married to more than four wives at the same time and the prohibition of marrying his wives after him.
另一个例子是关于胡齐麦·本·萨比特（Khuzaimah Bin Thaabit）的规定：他一人的证言即可被接受，并且其证言的效力等同于两人的证言。这是因为该裁决是专属于胡齐麦的，它是由使者（ﷺ）的话所确立的："胡齐麦为之作证的事，就足够了。"（艾卜·达武德辑录，其措辞为："胡齐麦的证言（等同于）两个男人的证言。"）因此，不能将此裁决类推适用于其他任何人，无论其在德行和敬畏真主方面的地位如何。
Another example is the specification attached to Khuzaimah Bin Thaabit in respect to accepting his testimony alone and its consideration as being equal to the testimony of two. That is because this Hukm is Khaass (specific) to Khuzaimah which was established by the statement of the Messenger (saw): “What Khuzaimah gives testimony in regards to then that is sufficient for him” (Abu Daawood extracted it with the Lafzh (wording): “The Shahaadah (testimony) of Khuzaimah is (equal to) the Shahaadah of two men”). Consequently, analogy is not made to anyone else upon him irrespective of his level in terms of virtue and Taqwaa.
D – Al-‘Illah:
D – Al-‘Illah:
"'Illah"(علة)是指使律例(Hukm)得以产生的那个事物或事由,即立法的目的或原因。换言之,它是促使该律例产生的动机或理由(Baa'ith)。它是经文的理据,也就是说,正是由于它,理智(‘Aql)才会依据本源的律例,对分支作出同样的裁决,因为二者在这一‘Illah(理由)上具有统一性和共同性。
The ‘Illah is that thing (or matter) for the sake or purpose of which the Hukm came into being (i.e. why it was legislated) In other words, it is the motivating factor or reason (Baa’ith) for the Hukm. It is the rationale of the text, which means that it is what makes the ‘Aql (mind) pass judgement upon the branch with the same judgement of the origin due to their unity and commonality in respect to the ‘Illah (reason).
以下是它的条件:
The following are its conditions:
1 – 该“伊莱”（‘Illah）是一种显而易见的描述性属性（Wasf Zhaahir）：
1 – That the ‘Illah is a Wasf Zhaahir (apparent description):
为了使一个"Illah"(指令因)与其本源(Asl)相连,使分支(Al-Far'u)能够在判定(Hukm)上附属或关联于本源,该"Illah"必须是显而易见的(Zhaahir),而不是隐藏于本源之中的。所谓"Illah"是显而易见的,是指它可以通过感官或其中某些感官被认知或感知。
It is necessary for the ‘Illah to be apparent (Zhaahir) and not concealed (or hidden) within the Asl (origin) so that its presence can be ascertained in the branch (Al-Far’u) in order to attach or link the branch to the origin in respect to the Hukm. The meaning of the ‘Illah being apparent is that it is comprehended or perceived through the senses or some of them.
因此，故意杀人是“基于同态复仇的”（Al-Qisaas，即报复性惩罚制度）的“原因”（Sabab），然而故意性，即行为的故意本质，并非感官所能察觉的，唯有实施该行为的人才知道。因此，立法者（Ash-Shaari'）……
So the intentional killing is the Sabab (cause or reason) for Al-Qisaas (law of retaliation) however deliberateness or the intentional nature of the act is not perceived by the senses and none but the one who undertook the action knows this. Therefore, the Shaari’ (legislator)
确立了一个在其位置上显而易见的表象性事项，它与之相连并引向它。这就是杀人者所使用的工具，其本质上属于能够致死的东西，例如刀剑、枪或步枪。这些是有限的事物，因此学者们将类比推及沉重或笨重的、同样本质上能致死的东西，例如石块和铁器（铁棍）。
established a Zhaahir (apparent or evident) matter in its place linked to it and guiding to it. This is the tool that the killer used which from its nature is from that which kills like the sword, gun or rifle. These are limited things and so the ‘Ulamaa made Qiyaas upon them to heavy or bulky things that also kill from their nature like rocks and iron (bars).
2 – 该“Illah是一个Wasf Mundabit（准确且一致的描述）：
2 – That the ‘Illah is a Wasf Mundabit (accurate/consistent description):
这意味着它不会因人的不同、情况或环境的不同以及地方的不同而有所差异。例如，先知穆罕默德ﷺ所说的话中提到的杀戮（Qatl）：
This means that it does not differ in accordance to the difference of people, the difference of conditions or circumstances and the difference of places. So for example the killing (Qatl) mentioned in the statement of the Messenger (saw):
杀人者不得继承（阿布·达五德和奈萨仪）。
The killer does not inherit (Abu Daawood and An-Nasaa’iy).
这种杀人行为是一种“وصف منضبط”（可稳定界定的属性），因为它有明确而有限的现实，不会因杀人者或被杀者的不同而有所差异。因此，可以以类比的方式推论：若被继承人的继承者（Waarith）杀害了被继承人，就类同于受遗赠人（Mousaa Lahu，即从遗嘱Wasiyah中取得财产的人，即在遗产中按自身选择分配至多三分之一的人）杀害了立遗嘱人（Moosiy），那么该杀人者将被禁止取得该遗嘱（Wasiyah）中的财产。
This killing is a Wasf Mundabit (consistent description) because it has a specific and limited reality that does not differ in accordance to the difference of the killer or the one who is killed. As such it is possible to make analogy upon the killer of the Waarith (one being inherited from) to the Mousaa Lahu (the one who takes from the will (Wasiyah) i.e. up to a third of the wealth that is left behind and allocated by choice) if he kills the Moosiy (the one who has made the will), and as such he (the killer) would be forbidden from taking the Wasiyah (the will).
至于艰难与困苦(Mashaqqah),有人认为它是旅途中允许破斋的'Illah(成因),但这并不具有普遍性(Mundabit,即不稳定、不周遍)。原因在于,一个人旅行时可能遭遇艰难,而另一个人旅行时却可能毫无困难,这取决于人的差异、所用的交通工具,以及地域与气候的不同。因此,旅行(Safar)不被视为'Illah,艰难也不被视为'Illah,而是旅行仅仅被视为允许破斋的Sabab(原因或缘由),无论旅行是否带来艰难。由此可知,不能以此进行类比(Qiyas),因为它并非'Illah。
As for hardship and difficulty (Mashaqqah) which is thought to be the ‘Illah for the permissibility of breaking the fast when travelling, then this is not Mundabit (consistent). That is because someone could travel and face hardship whilst he could be travelling and not face any hardship or difficulty in accordance to the differences of the people themselves, the means of transport used and the difference in the places and climates. Therefore, travelling (Safar) is not considered an ‘Illah nor is hardship considered an ‘Illah but rather Safar (travelling) is only considered to represent the Sabab (reason or cause) for the permissibility of breaking the fast whether the travelling entailed hardship or not. As such it follows that analogy is not made upon it because it is not an ‘Illah.
3 – 该“ילّה”是与该判决相契合的一个适当描述（الوصف المناسب للحكم）：
3 – That the ‘Illah is a Wasf Munaasib Lil-Hukm (A fitting description for the ruling):
Wasf Al-Munaasib 分为两种类型或类别：Al-Wasf Al-Mu’aththir（有影响的描述性属性）和 Al-Wasf Al-Mulaa’im（相称的描述性属性）。
The Wasf Al-Munaasib is divided into two types or categories: AlWasf Al-Mu’aththir and Al-Wasf Al-Mulaa’im.
A – 对hukm有影响的描述性（Al-Wasf Al-Mu’aththir），也被称为有影响的适宜性（Al-Munaasib Al-Mu’aththir）：
A – Al-Wasf Al-Mu’aththir for the Hukm and it has also been called Al-Munaasib Al-Mu’aththir:
这种以"描述"（Wasf）表明该"判决"（Hukm）是其效果之一的情形，是"适宜"（Munaasib）中最高的一类。例如先知穆罕默德ﷺ的话：
It is the Wasf (description) that indicates that the Hukm is an effect from its effects and this is the highest type of the Munaasib. An example of this is the statement of the Messenger of Allah (saw):
我先前禁止你们（储存肉食），是因为有旅客经过你们那里；现在你们可以吃、施舍，并且储存。（布哈里、穆斯林和艾哈迈德）
I only forbade you (previously) due to the travellers who pass through upon you but (now) eat, give in charity and store (Al-Bukhaari, Muslim and Ahmad).
该圣训说明，使者(saw)曾禁止为了供给前来做客或新来的阿拉伯人而储存祭牲的肉，这些人需要食物。因此，这是关于禁止储存肉的“依据”（‘Illah，即理由）的明确经文，而这一“依据”就是旅人（Daaffah），即需要食物的阿拉伯人。 Note: The original uses "the Messenger of Allah (saw)", which per the rules gets ﷺ after it, and "(saw)" is an abbreviated honorific that must be replaced with ﷺ. Corrected: 该圣训说明，使者ﷺ曾禁止为了供给前来做客或新来的阿拉伯人而储存祭牲的肉，这些人需要食物。因此，这是关于禁止储存肉的“依据”（‘Illah，即理由）的明确经文，而这一“依据”就是旅人（Daaffah），即需要食物的阿拉伯人。
The Hadeeth explains that the Messenger of Allah (saw) had forbidden the storage of the meat of the slaughters for the purpose of feeding the Arabs who were visiting or newcomers and were in need of food. This therefore is an explicit text in respect to the ‘Illah (reasoning) for the forbiddance of storing the meat and this ‘Illah is the travellers (Daaffah) who are the Arabs who were in need of food.
这个“illah”（العلة，即“效因”）对于禁止储存牺牲肉的这一判决而言，是一个“有影响的属性”（وصف مؤثر），即该“illah”与判决之间存在直接的关联。
This ‘Illah is a Wasf Mu’aththir in respect to the Hukm of forbidding the storage of the meat from the sacrifices (i.e. there is a direct correlation between the ‘Illah and the Hukm).
然而,假如有人说:"我曾因为矮个子的人或白人而禁止你们储存祭牲肉"，那么"矮"和"白"这两种描述对该律例(Hukm)没有任何影响。这是因为,一个人是矮个子或白人,并不使他们需要祭牲肉,这与圣训中所提及的律例恰恰相反。圣训中之所以禁止储存祭牲肉,是因为人们需要食物这一事实对禁令产生了影响。这是因为"Illah"(法理依据)是律例的动因或理由(Al-Baa'ith),而"需要食物的人"才是律例的动因和理由(Al-Baa'ith)。
However, had it been said for example: ‘I had forbidden you from storing due to the short men or for the white men’ then the Wasf (description) of ‘short’ and ‘white’ has no effect in respect to the Hukm. This is because the fact that they are short or white does not make them in need of the sacrificial meats which is opposite to that which was mentioned in the Hukm (in the Hadeeth) because the fact that they were in need of the food had an effect upon the forbiddance of storing the sacrificial meats away. That is because the ‘Illah is the motivating factor or reason (Al-Baa’ith) for the ruling and ‘the people in need’ is the motivating factor and reason (Al-Baa’ith)
因为没有储存献祭的肉，以便让有需要的人得到他们所需要的。
for not storing away the sacrificial meats so that those in need can meet their needs.
这就是“illah（علة，效因）”作为对于hukm（حكم，判决）具有“影响性属性”（wasf mu'aththir）的含义。
This then is the meaning of the ‘Illah being a Wasf Mu’aththir in respect to the Hukm.
B – 与该裁定相契合、相适应的描述（al-Wasf al-Munaasib al-Mulaa’im lil-Hukm）：
B – Al-Wasf Al-Munaasib Al-Mulaa’im Lil Hukm:
这里的“wasf”（描述属性）是该“hukm”（裁决）之“jins”（类别）的“’illah”（effective cause），而不是该“hukm”本身的“’illah”。例子是安拉至高的启示：
然后，如果你们察觉他们有成熟的判断力，就把他们的财产交还给他们（《妇女章》6）。
Then if you perceive in them sound judgement (maturity), release their property to them (An-Nisaa’ 6).
文本表明,“年幼”是对年幼者财产行使监护权(Wilaayah)的“Illah”(效力因)。有些学者以对财产的监护权类推对人身的监护权(Wilaayah over the Nafs),因而允许监护人禁止其所监护的女子在未经其同意的情况下结婚。
The text has indicated that ‘Young age’ is the ‘Illah for taking guardianship (Wilaayah) over the wealth of the young. Some have made analogy of the ‘Wilaayah over the Nafs (person)’ upon the ‘Wilaayah of wealth’ and so they permitted the Waliy to not allow the girl whom he has Wilaayah (guardianship) over to marry without his permission.
因此，在这个例子中，类比（Qiyaas）的要素（Arkaan）如下：
As such the Arkaan of Qiyaas in this example are as follows:
原则（Al-Asl）：对财产的监护权（Wilaayah）。
Al-Asl (origin): Wilaayah (guardianship) over wealth (or property).
分支（al-Far'u）：对自我（nafs，人自身）的掌控（Wilaayah）。
Al-Far’u (branch): Wilaayah over the Nafs (person).
裁决(Al-Hukm)：能够处置财产。
Al-Hukm (ruling): Being able to dispose of wealth/property.
因此，对财产的监护权（Wilaayah）与对人身的监护权，属于同一类（Jins），即都是监护权（Wilaayah）。由此产生了关于缔结婚姻的裁决，因为婚姻代表着对人身的监护权。
Therefore, the Wilaayah (guardianship) over wealth and the Wilaayah over the Nafs (person) are of the same kind or type (Jins) which is Wilaayah (guardianship). From this comes the ruling of the disposal over or conducting of marriage because it represents a Wilaayah over the Nafs.
4 – 该“ʿIllah”是一个“Waṣf Mutaʿaddī”（可以超越其自身所指而延伸适用的描述）：
4 – That the ‘Illah is a Wasf Muta’addiy (a description that can be extended beyond it):
这意味着：该“illah”（动因/effective cause）在“far‘”（分支/衍生情形）中得以实现。
The meaning of this is: That the ‘Illah is realised in the Far’u (branch)
正如它在本源（Asl）中得以实现一样。因此，分心（Al-Ilhaa'）而妨碍举行主麻拜（Salaat ul-Jumu'ah），在旁支中得以实现，例如游泳或从事体育活动，正如它在经商这一本源中得以实现一样。如果该“Illah”不是一种超出其自身的Wasf Muta'addiy（即它不延伸至其自身之外的实在），那么就不发生类比推理（Al-Qiyaas）。这就像描述（Wasf）仅限于本源的情形，例如如下经文所示：
just as it is realised within the Asl (origin). Therefore, being distracted (Al-Ilhaa’) from the performance of Salaat ul-Jumu’ah is realised in the branch like swimming or engaging in a sporting activity just as it is realised in the Asl of conducting trade. If the ‘Illah is not a Wasf Muta’addiy (i.e. it doesn’t extend to a reality beyond itself) then AlQiyaas does not take place. This is like when the Wasf (description) is restricted to the Asl (origin) like in the Aayah:
通奸的女人（Zaaniyah）和通奸的男人（Zaani），你们要把他们每人鞭打一百下（《光明章》2）。
The female fornicator (Zaaniyah) and the male fornicator (Zaani), lash each one of them with one hundred lashes (An-Noor 2).
在此,惩罚未婚通奸者一百鞭的判决之"illah"(所依据的理由),仅限于通奸者本人,不会超出这一范围。因此,不能将鸡奸行为与通奸(Zinaa)类比,它们也不适用通奸的判决。基于此,通奸(Zinaa)应被视为鞭刑的sabab(诱因/成因),而非'illah(判决的充足理由)。
Here the ‘Illah of the Hukm, which is the obligation to lash the nonmarried fornicator with one hundred lashes, is restricted to the fornicator and it does not extend beyond that. Therefore, analogy is not made between homosexual acts and Zinaa and they do not take its Hukm. For that reason, Zinaa (fornication) is considered to be the Sabab for the lashing and not an ‘Illah.
5 – 该“ʿIlla”是合法的（Shar'iy）：
5 – That the ‘Illah is Shar’iy:
这个“Shart”（条件）指的是：“‘Illah”（效因）在文本（Nass）中有明确提及或可以找到，例如《古兰经》的经文或圣训，或者存在于“Ijmaa’”（公议）之中。
This Shart (condition) means that the ‘Illah is mentioned or found within the text (Nass) like the Aayah of Qur’aan or the Hadeeth or located within the Ijmaa’.
然而，如果它是“'Aqliyyah”（理性的，即基于理智的推理），并且不以某个Shar'iy经文为依据，那么，对它进行类比（Qiyaas）就不被视为健全或有效，而基于它的Hukm也不被视为Shar'iy Hukm。
If, however it was ‘Aqliyah (rational or based upon the minds reasoning), in the case where it is not based on a Shar’iy text, then it is not considered sound or valid for Qiyaas to be made upon it and the Hukm that is based upon it is not considered to be a Shar’iy Hukm.