“蹴亚斯”（القياس，Al-Qiyaas）在语言上的含义是“Taqdeer”（估量、衡量）。据说有人“以某物比照另一物进行了Qiyaas”，或“对某物进行了Qiyaas”，即用另一样东西（与之相似的东西）来衡量它。“Al-Qiyaas”在阿拉伯语中还有“Taswiyah”（齐平、均等、平衡）的含义。

Al-Qiyaas linguistically means ‘At-Taqdeer’ (evaluation, measuring). It is said that I did Qiyaas of a thing with another thing and that I did Qiyaas upon it I.e. I measured it with something else (like it). AlQiyaas is also in according to the Arabic language ‘At-Taswiyah’ (levelling, equalisation, settling).

至于其在术语（Istilaah）中的定义

As for its definition according to the Istilaah (definition terminology)

"属于"usool（法理学/原理学）的学者们，那么……

of the scholars of Usool then it is:

‘Ubaidullah Bin Mas’ood Al-Bukhaari 对此定义道：

‘Ubaidullah Bin Mas’ood Al-Bukhaari defined it by saying:

这是将原则（asl）上的判决（hukm）因共同的“illah”（理由/效力因）而扩展到分支（far'）的做法。

It is the extension of the Hukm in respect to the origin to the branch due to a unifying (common) ‘Illah (reasoning).

阿什-沙watani在其著作《Irshaad Al-Fuhool》中将其定义为： Wait, I must correct: the name is Ash-Shawkaani (الشوكاني). 阿什-沙瓦尼在其著作《Irshaad Al-Fuhool》中将其定义为：

Ash-Shawkaani in his book ‘Irshaad Al-Fuhool’ defined it as:

这是指：将已提及之事物的判决（Hukm），通过两者之间共同的某种属性（或共同的 'illah），推及到未被提及的事物之上。

It is the extraction of the like of a Hukm that has been mentioned to that which has not been mentioned by way of a shared commonality between them both.

伊本·古达玛·哈奈白里在其著作《Rawdat An-Naazhir》中将其定义为：

Ibn Qudaamah Al-Hanbaliy in his book ‘Rawdat An-Naazhir’ defined it as:

这是指在某项判定（Hukm）上，将分支（far'）依附于本源（asl），借助两者之间共有的一个共同因素（即共同的"illah"）而进行的类比推理。

It is the carrying of the branch upon the origin in respect to a Hukm by way of a shared commonality between them.

安萨里（Al-Ghazaaliy）在其著作《Al-Mustasfaa》中定义“盖亚斯”（Al-Qiyaas）时说：

Al-Ghazaaliy in his book ‘Al-Mustasfaa’ said when defining AlQiyaas:

这是将一个已知事物（Ma'loom）的情况类推到另一个已知事物上，以在二者之间确立一项判定（Hukm）或否定该判定，其依据是二者之间存在一个共同点，该共同点使二者在确立某项判定或某种属性（Siffah，即描述或特征）方面相连，或在否定其判定方面相连。

It is carrying a known matter (Ma’loom) upon a known matter in respect to establishing a Hukm for them both or negating it from them due to a shared commonality that joins them in respect to affirming a Hukm or a Siffah (description/attribute), or in terms of negating them from them.

阿拉玛·阿卜杜勒·阿里·安萨里（Al-‘Allaamah ‘Abdul ‘Aliy Al-Ansaariy）将“嘎亚斯”（Al-Qiyaas，类比推理）定义为：

Al-‘Allaamah ‘Abdul ‘Aliy Al-Ansaariy defined Al-Qiyaas as:

这是将未被提及者与文本中已提及者等同起来，即在判决的"illah"（效因）中所作的类比（比照）。

It is the equalising of that which has been silent upon to that which has been mentioned in the text (as found) in the ‘Illah of the Hukm (ruling).

所有这些定义都指向同一个含义,它体现了"盖亚斯"(Al-Qiyaas)的真实含义,即:《古兰经》和《逊奈》中的沙里尔文本提到了某一事务或问题的裁决(Hukm),同时也提到了该裁决的"理由"('Illah)。

这节经文要求在主麻拜（Salaat ul-Jumu'ah）的时间停止买卖，并指出在主麻拜时间进行买卖是被禁止的，因为这属于在原本允许（Ibaahah）之后的一种“禁止”（Man'un）；而其所依据的“伊莱”（'Illah，即原因）是分散注意力（Ilhaa'a）而使人离开主麻拜。

The Aayah has requested the leaving of trade at the time of Salaat ulJumu’ah and indicates its prohibition at the time of Salaat ul-Jumu’ah as it represents a ‘Man’un’ (prevention/forbiddance) following an Ibaahah (permissibility)’ whilst the ‘Illah of that is the Ilhaa’a (distraction) from the Jumu’ah prayer.

众mujtahid学者以买卖为依据，对所有使人分心于主麻礼拜的行为进行了类比。因此他们说，在主麻时间出租或租赁是haram的，因为它同样使人分心于礼拜；同样，从事体育运动、参加讲座等等也是如此……其理由在于，这些行为及与之类似的事情包含了分心于主麻礼拜的“’illah”（effective cause），因此它们取得了在礼拜时间买卖的hukm，即经文中所提及的禁止，并将其应用于存在该“’illah”的事物之上。

The Mujtahidoon have made analogy upon the trade to any action that distracts from the Jumu’ah prayer. So they said that renting or leasing at the time of Jumu’ah is Haraam because it also distracts from the prayer and similarly practising sport or attending a lecture and so forth... The reason for that is that these actions and what is similar to them contain the ‘Illah of distraction from the Jumu’ah prayer and as such they have taken the Hukm of trading at the time of the prayer, which is the prohibition that has been mentioned in the Aayah, and applied it to that which the ‘Illah is also present in.

因此,如果我们将第一个定义的卡亚斯(Qiyaas)应用于这个例子,我们将得出以下结论:

Therefore, if we were to apply the first definition of Qiyaas upon this example we would come to the following conclusion:

在主麻拜（Salaat ul-Jumu’ah）时进行体育运动是被禁止的，这与在主麻拜时经商的禁令相关联，原因在于两者各自都会分散人们对主麻拜的专注；或者因为体育运动与经商在禁止的理由（'Illah）上是一致的，即都会分散人们对主麻拜的注意。

Practising sport is prohibited at the time of Salaat ul-Jumu’ah joined to the prohibition of trading at the time of Jumu’ah because each of them distracts from the performance of Salaat ul-Jumu’ah or due to the unifying of sport and trade in respect to the ‘Illah which is distraction from the Jumu’ah prayer.