重要的是措辞的普遍性，而不是起因的特殊性。 - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

重要的是措辞的普遍性，而不是起因的特殊性。 - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

示例:

Example:

先知(愿主赐其平安)经过一只死羊,然后说:“你们本可以取它的皮,硝制后加以利用。”在另一则圣训中,使者(愿主赐其平安)说:“任何兽皮,经过硝制之后便已洁净。”在这个例子中,先知(愿主赐其平安)的话与一个特定的原因相关,即他经过的那只死羊,据说是麦mò奈(Maymoona)的羊。然而,圣训的措辞是以一般的方式出现的,即使用了表示普遍性(al-'Umoom)的词语。这段圣训中的词语是“ʿAyy”(任何或哪一个),因此这个词涵盖了每一张兽皮或动物皮,就其经过硝制这一过程而言都变得洁净。这基于这样一条原则:“重要的是措辞的普遍性,而不是原因的特殊性。”

The Nabi (saw) passed by a dead sheep and then said: “You could have taken its hide (skin), tanned it and then utilised (or benefit from) it”. In another narration the Messenger (saw) said: “Whatever (ماُّأي (hide (animal skin) is tanned then it has become purified”. In this example the statement of the Nabi (saw) was connected to a specific Sabab (cause) which was that dead sheep that he passed by which was said to have been the sheep of Maymoona. However the Alfaazh (wordings) of the Hadeeth came in a general manner i.e. with a Lafzh that is indicative of Al-‘Umoom (generality). The Lafzh in this Hadeeth was ‘Ayy’ (whatever or whichever) and so this Lafzh encompasses every hide or animal skin in respect to it becoming purified by way of the process of tanning. That is based upon the principle: ‘The importance (or consideration) is found with the generality of the wording and not in the specificity of the cause’.

同理,凡是与某个特定的Sabab(起因)相关联地提及的每一条Lafzh ‘Aamm(一般性措辞),无论它是针对某个问题(已被提出或自然产生的问题)还是某件已发生的事件,都依其一般性而发挥作用,而其特定起因并不构成限制的依据。这是因为,正如伊玛目阿什-沙菲’î所说:“Sabab本身并不产生任何东西,真正产生效力(即被采用)的是措辞(Alfaazh)。”Muslim的Fuqahaa’(教法学者)在先知ﷺ的时代和Sahaabah(圣门弟子)的时代,正是遵循这一原则行事的。

In the same way every Lafzh ‘Aamm (general wording) that has been mentioned related to a specific Sabab (cause) in relation to a question (that was asked or arose) or an incident (that happened), works in accordance to its generality whilst there is no ‘Ibrah (significance) in respect to the specificity of the Sabab (cause). That is because as Al- Imaam Ash-Shaafi’iy said: “The Sabab does not produce anything, rather it is the wordings (Alfaazh) that produce (i.e. benefited from). And it was in accordance to this that the Fuqahaa’ of the Muslims in the era of the Nabi (saw) and the era of the Sahaabah (rah) proceeded.