我们已经说过，“مفهوم المخالفة”（Mafhoom Al-Mukhaalafah，即否定含义/相反含义）会用于以下几种情况：附加属性（Siffah）、条件（Shart）、终点（Ghaayah）和数量（‘Adad）。

We have said that the Mafhoom Al-Mukhaalafah is utilised with the Siffah, the Shart, the Ghaayah and the ‘Adad.

"Mafhoom ul-Mukhaalafah"(مفهوم المخالفة)在下列情况之外不被使用,例如:

The Mafhoom ul-Mukhaalafah is not utilised in other than these like:

1 – 「مفهوم المخالفة」完全不用于名词（Ism），无论是专有名词（'Alam）如句子“زيد قائم”（Zaid 正在站立）中的情况，因为它并不表明 “Sa'eed”（即其他某人）没有站立。同样的道理也适用于名词表示类别（Jins）的情况，例如这段圣训：

1 – The Mafhoom Al-Mukhaalafah is not used at all with the Ism (noun) whether it was an ‘Alam (name) like in the sentence ‘Zaid Qaa’im (is standing)’ and that is because it does not indicate that ‘Sa’eed’ (i.e. someone) else is not standing. The same applies if the ‘Ism’ was for a ‘Jins’ kind like in the Hadeeth:

天课之所以应缴于羊，并不表示牛就没有天课应缴。

The Zakaah being due on the sheep does not indicate that there is no Zakaah due upon cows.

同样的道理也适用于称号（Laqab）的情况，例如这句话：“高个子的人是慷慨的。”因为不高的人也可能是慷慨的。 2 – 当修饰词（Wasf）不具有可理解的含义（非Mufhim，即不能用理性推断）时，Mafhoom Al-Mukhaalafah（反面含义）并不成立，例如先知穆罕默德ﷺ的这句话：

The same applies in respect to the Laqab (title/label) like in the statement: ‘The tall man is generous’ and that is because the man who is not tall could (also) be generous. 2 – The Mafhoom Al-Mukhaalafah does not function with the Wasf that is not Mufhim (open to reasoning) in respect to the Mafhoom Al-Mukhaalafah like in the statement of the Messenger of Allah (saw):

该圣训并不表明，除了乞求者以外的人在天课中就没有权利，相反，天课是给予乞求者以及乞求者以外的人的。该描述语（Wasf）是非明示性的（Ghair Mufhim），即它是可以通过推理来理解的，而并非合宜的（Munaasib）。因此，"反面含义"（Mafhoom Al-Mukhaalafah）在此不适用。

The Hadeeth does not indicate that other than the Saa’il does not have a right in respect to the Zakaah but rather the Zakaah is provided to the Saa’il and to other than him. The Wasf (description) is Ghair (not) Mufhim i.e. open to understanding a reasoning and not Munaasib (suitable). The Mafhoom Al-Mukhaalafah consequently does not work in respect to it.

3 – 当“innamaa”（إنَّما）并不能确定地表示“الحصر”（限定与局限）时，明确否定的理解（مفهوم المخالفة）便不成立；它只有在伴随某个“قرينة”（语境关联提示）时才表示限定。如果它确实表示限定，那么它就有相反的理解（مفهوم المخالفة），正如安拉至高的话语所示：

3 – The Mafhoom Al-Mukhaalafah does not work with the understanding of ‘Innamaa’ (ماَّإن (because it does not decisively indicate ‘Al-Hasr’ (restriction and limitation) but only indicates ‘Al-Hasr’ when accompanied by a Qareenah (connotation or linking indication). If it does indicate the ‘Hasr’ (restriction/limitation) then it has a Mafhoom Al-Mukhaalafah (opposite understanding) like in the Qawl of Allah Ta’Aalaa:

根据该节经文所得出的"反面含义"(Mafhoom Al-Mukhaalafah)表明，天课不应给予经文所列八类人之外的人，这是因为存在一个"盖然线索"(Qareenah)，说明"Innamaa"(仅仅、只是)用于"限定"(Hasr，即限制、局限)。

The Mafhoom Al-Mukhaalafah that is attained from the Aayah indicates that the Zakaah is not given to other than the eight categories mentioned within the Aayah due to the presence of the Qareenah indicating that the ‘Innamaa’ is for ‘Hasr’ (restriction/limitation).

但如果"إنما"并不表示"الحصر"，那么它就没有"مفهوم المخالفة"，这就如同先知（愿主赐他平安）的话语： Wait—I must follow the rules: the Prophet mention after "the Messenger" gets ﷺ once, and instead of "(saw)" written honorific, use ﷺ. Also "the Messenger (saw)" → "使者ﷺ". Correct output: 但如果“إنما”并不表示“الحصر”，那么它就没有“مفهوم المخالفة”，这就如同先知的话语ﷺ：

If, however the ‘Innamaa’ does not indicate ‘Al-Hasr’, then there is no Mafhoom Al-Mukhaalafah for it and that is like the Qawl of the Messenger (saw):

对于这段圣训而言，并不存在"Mafhoom Al-Mukhaalafah"（反面含义），因为利息（Ribaa）并不仅限于"An-Nasee'ah"（延期或推迟的债务），这是由于圣门弟子们一致公认（Ijmaa' As-Sahaabah）禁止"Ribaa Al-Fadl"（差额之利），即以金钱交换金钱而有所增加的交易。例如以金换金、以银换银、以枣换枣，以及圣训中提到的其余六类物品，同样如此。圣训的结尾写道：ﷺ

There is no Mafhoom Al-Mukhaalafah for the Hadeeth because Ribaa is not restricted to ‘An-Nasee’ah’ (the deferred or delayed debt) due to the convening of Ijmaa’ As-Sahaabah upon the Tahreem of Ribaa Al-Fadl which is the exchange of money for money with an increase. This is like the exchange of gold for gold, silver for silver, dates for dates, and the remainder of the six categories of items that were mentioned in the Hadeeth of the Messenger (saw) which stated at the end of it:

4 ——Mafhoom Al-Mukhaalafah（隐含反面意义）并非适用于所有经文：当其Mantooq（明文表述）是在提及一个最普遍、最常见（即大多数情况下如此）的事物（Al-A’ammu Al-Aghlab）之时作出规定，则它不起作用。

4 – The Mafhoom Al-Mukhaalafah does not work with every address where its Mantooq (expressed wordings) has been specified with a mention of a matter representing that which is most general and predominant (i.e. most likely or in most cases) (Al-A’ammu Al-Aghlab).

示例:

Example:

安拉塔阿拉说：

Allah Ta’Aalaa said:

根据该经文的明文（经文译文），丈夫不得娶其妻子与前夫所生、且在他家中长大的女儿，这一点已被明确规定为禁止。467

The Mantooq of the Aayah has made it Haraam upon the husband to marry the daughter of his wife that has been raised in his house and 467

因为在最普遍、最常见的情况下,妻子会把她与前夫所生的女儿带到第二任丈夫的家中同住,而这个女儿年纪还小。因此,经文中“‘Alaatiy Fee Hujoorikum’(即在你们监护之下的)”这一描述词,并不存在“Mafhoom Al-Mukhaalafah”(反面含义)。这一描述之所以出现在经文中,是因为它是最可能、大多数情况下的状况,即“Al-A’ammu Al-Aghlab”(大多数情况的普遍性),而不是因为它具有“Munaasib”(恰当性)或可以用于推理的“Mufhim lit-Ta’leel”(指向某种“Ta’leel”即“Illah”(效力因))。因此,妻子之女对丈夫的禁婚规定,无论她是否住在丈夫的屋檐之下,都同样适用。另举一例:

that is because in the most general and predominant or likely situation the wife would take her daughter from the first husband to live with her in the house of the second husband in the case where the daughter was young of age. As such there is no Mafhoom Al-Mukhaalafah for the wording: ‘Alaatiy Fee Hujoorikum’ (Those in your rooms i.e. under your guardianship) because this Wasf (description came in the Aayah because it is the most likely or what happens in most cases ‘Al-A’ammu Al-Aghlab’ and not because it is Munaasib (suitable) or Mufhim lit-Ta’leel (open to reasoning i.e. an ‘Illah). Consequently, the prohibition of the daughter of the wife upon the husband applies whether she lives under his roof or does not live under his roof. Another example:

安拉(SWT)说:

Allah (swt) said:

这节经文没有“Mafhoom Al-Mukhaalafah”（反面含义），因此不能据此推论：在不担心贫困的情况下杀害子女就是被允许的。原因在于，伊斯兰之前的阿拉伯人大多因担心贫困而杀害自己的子女，所以伊斯兰禁止了他们这样做。

This Ayah does not have a Mafhoom Al-Mukhaalafah and so it is not permissible to kill the children if poverty is not feared. That is because the Arabs, before Islaam, in most cases would kill their children due to the reason of the fear of poverty, and so Islaam forbade them from doing that.

5 – 当存在另一段经文（Nass）使其失效（或否定其含义）时，不运用“Mafhoom Al-Mukhaalafah”（反面含义）。

5 – The Mafhoom Al-Mukhaalafah is not utilised when another text (Nass) exists that makes it ineffectual (or negates its meaning).

示例:

Example:

安拉(SWT)说:

Allah (swt) said:

这一点不能用"马弗胡姆·穆哈拉法"（反义理解）来推出：即认为利息只要不翻倍、不成倍增长就是合法的。原因在于，这种理解已被另一段经文所取消和作废，那就是安拉的话（SWT）：

This does not work with the Mafhoom Al-Mukhaalafah so that it could be said that Ribaa is Halaal as long as it is not doubled and multiplied. That is because such a Mafhoom (understand) is made redundant and invalidated by another text and that is His Qawl (swt):

（译者注：在阿拉伯文版中，经文出处与实际引用的经文并不一致，因此我将两者都列出，以求谨慎，inshaa Allah。）

(Translator’s note: In the Arabic edition the Aayah reference and actually Aayah presented are different and so I will present both Inshaa Allah as a precaution).

And:

And:

6 – 若言辞的框架或语境(Siyaaq)并未表明某一判断仅限于所提及的数目,则"Mafhoom Al-Mukhaalafah"(反面含义)不会以"'Adad"(数目)的方式发挥作用。

6 – The Mafhoom Al-Mukhaalafah does not function with the ‘Adad (number) if the frame or context (Siyaaq) of the Kalaam (speech) does not indicate a Hukm that is restricted to the mentioned number.

使者ﷺ说：

The Messenger (saw) said:

立法者对数目的限定，其目的并非为了“限定”（Hasr），而是为了举例说明。因此，还有其他行为与所列举的行为在意义和影响上相同，同属导致毁灭的违逆之举。所以这段圣训接着提到：以真主为伴（Shirk）、施行巫术、杀害真主所禁止杀害的生命（除非依法而行）、吞噬孤儿的财产、取食利息、在战阵之日临阵脱逃，以及诬蔑不知情的信士妇女犯淫乱之罪。然而，圣训并未提及通奸（Zinaa）、同性恋行为、间谍活动，以及其他同样属于违逆之举和毁灭性罪恶（Moobiqaat）的行为。

The legislative intention by restricting the number is not for the purpose of ‘Hasr (limitation) but rather it is for demonstration. Consequentky, there are other acts, which share with them in their meaning and their effect in terms of being destructive acts of disobedience. So the Hadeeth goes on to mention: Shirk in Allah, magic, killing the life that Allah has prohibited except by right (i.e. legitimately), the devouring of the orphan’s wealth, eating of interest, turning back on the day of the march (to battle) and accusing unaware believing women (of fornication). It did not however mention Zinaa, homosexual acts, spying or other actions which are also from the acts of disobedience and destructive sins (Moobiqaat).

因此,这段圣训中的"Adad"(数目)并不具有"Mafhoom Mukhaalafah"(反面含义),因为其判断并不受该数目的限制或约束。

Consequently, the ‘Adad (number) in this Hadeeth does not have a Mafhoom Mukhaalafah attached to it because the Hukm is not restricted or limited to the number.

要使“العدد”（数字）具有“مفهوم المخالفة”，需要满足两个条件。

For the ‘Adad (number) to have a Mafhoom Mukhaalafah two conditions are necessary:

第一：该裁决（Hukm）受某一数量的限定。

Firstly: That the Hukm is restricted by (or to) a number.

其次：言辞的语境（Siyaaq）表明，对该数字之外的其他情况，其判定是被否定的。

Secondly: That the Siyaaq (framing/context) of the speech indicates the negation of the Hukm for other than that number.