可能存在某个词句（lafzh，措辞）在文中有不止一种可能的含义。那么在这种情况下，应当采取哪一种含义？

There could be a Lafzh (wording) mentioned within the text that is open to more than one possible meaning. And so in this situation, which meaning should be taken?

示例:

Example:

安拉(SWT)说:

Allah (swt) said:

按照阿拉伯人的用法，词语"الصلاة"（as-salaah）的含义（即其语言学含义）是"Ad-Du'aa"（祈祷）。而按照伊斯兰教法的规定，其含义（即其教法含义）是那些特定的行为，由安拉的使者ﷺ所解释，始于"Takbeerah of Al-Ihraam"（开端的承认大赞词），终于"As-Salaam"（祝安词）。那么，在这节经文中所指的是这两种含义中的哪一种呢？

The meaning of the Lafzh ‘As-Salaah’ according to the provision of the Arabs (i.e. meaning its linguistic meaning) is Ad-Du’aa (supplication). Its meaning however in accordance to the Shar’a provision (i.e. its Shar’a meaning) is the specific actions that the Messenger of Allah (saw) explained and which begin with the Takbeerah of Al-Ihraam and ends with As-Salaam. And so which of the two meanings is intended within this Aayah?

根据usool学者所提出的一条原则（Qaa'idah）：语言学上的沙里尔意义（Haqeeqah Al-Lughawiyah Ash-Shar'iyah）优先于语言学上的原始约定意义（Haqeeqah Al-Lughawiyah Al-Wad'iyah，即最初设定和确立该语言的阿拉伯人所规定的意义）。因此，“Establish the Salaah”（“建立礼拜”）中的预期含义，是As-Salaah的沙里尔意义。关于Haqeeqah的各类别，我们在本书第二部分讨论阿拉伯语研究领域时已经探讨过，具体细节请参阅该部分。当同一个Lafzh（词语）在文本中的Dalaalaat（含义、指示或意涵）发生冲突时，需要在其中一个Dalaalah与另一个之间进行权衡取舍。

The scholars of Usool have provided a Qaa’idah (principle) for this: It is that the Haqeeqah Al-Lughawiyah Ash-Shar’iyah outweighs the Haqeeqah Al-Lughawiyah Al-Wad’iyah (the linguistic Shar’iy meaning outweighs the linguistic provided meaning by those Arabs who set and put down the language originally). Consequently, the intended meaning of ‘Establish the Salaah’ is the Shar’iy meaning of As-Salaah. We have previously discussed the categories of the Haqeeqah when discussing the subject area of Arabic studies in the second part of the book, so please refer back to that for further detail. The conflict between the Dalaalaat (implications/indications/meanings) of the single Lafzh (wording) within the text requires outweighing one Dalaalah over another.

以一个词（Lafzh）可能包含的"دلالات"（Dalaalaat，即词义所指示的含义）有以下几种：

The Dalaalaat that a single Lafzh can potentially hold are the following:

1 – 同形异义（Al-Ishtiraak）：指一个词形（Lafzh）对应多个或众多的含义，例如词形“Al-Qur'u”既可以指“At-Tuhr”（经期之后的洁净），也可以指“Al-Haid”（月经）。

1 – Al-Ishtiraak: This is when the Lafzh is one and the meanings are multiple or numerous (more than one) like the Lafzh ‘Al-Qur’u’ which can mean both At-Tuhr (purity from menstruation) and Al-Haid (menstruation).

2 – 转移（An-Naql）：指一个词（Lafzh）从其语言学意义转移到其习惯用语（‘Urfiy）意义或法律（Shar’iy）意义。

2 – An-Naql (transference): This is when the Lafzh transfers from its linguistic meaning to its ‘Urfiy (customary) or Shar’iy meaning.

3 – majāz(比喻义，即"麦及兹"):当词语（lafẓ）所表示的并非其为之设定的字面义（ḥaqīqī）时，这就是比喻。这是由于存在一个阻止字面义被意指的妨碍性证据（qarīnah）。

3 – Al-Majaaz (metaphorical): This is when the Lafzh indicates a meaning other than the Haqeeqiy (literal) meaning that has been provided for it. That is due to a preventative Qareenah that prevents the literal meaning being intended.

4 – 伊德玛尔（Al-Idmaar）：指在文本中所呈现的词语之前，隐去一个词语，以完善文本所要表达的意义。例如真主（SWT）的圣言：

4 – Al-Idmaar: This is where a Lafzh is concealed before the Lafzh that is present in the text in order to complete the meaning that the text came to express. This is like in the Qawl of Allah (swt):

这节经文中所指的，是询问城中的“人们”。

What is intended in this Aayah of Soorah Yousuf is to ask the ‘people’ of the town.

5 – 特指(At-Takhsees):这是指具体的(Khaass)用语将一般性措辞(Lafzh Al-‘Aamm)中所包含的某些个体(Afraad)从其原有的判定(Hukm)中排除出去,使其适用于另一判定。例如,"男人"(Ar-Rijaal)这一用语限定了"人们"(An-Naas)这一用语,而"Zaid"这一名字又限定了"男人"(Ar-Rijaal)。

5 – At-Takhsees (specification): This is where the Khaass (specific) Lafzh takes out or excludes some of the Afraad (individual elements) which are included in the Lafzh Al-‘Aamm (general worded expression) from the Hukm found in the Lafzh Al-‘Aamm to another Hukm. So for instance the Lafzh (wording) ‘Ar-Rijaal’ (men) specifies the Lafzh ‘An-Naas’ (people) and the Lafzh ‘Zaid’ specifies the Lafzh ‘Ar-Rijaal’ (men).

鉴于一个单独的词项所能承载的这五种确定含义（Dalaalaat），乌苏勒学者们针对其中两种或多种含义在某一沙里尔文本中相遇时的取舍，确立了若干原则。具体如下：这五种可能性——"Al-Ishtiraak"（一词多义/共用）、"An-Naql"（转义/习惯用法的转移）、"Al-Majaaz"（比喻）、"Al-Idmaar"（省略）与"At-Takhsees"（限定）——之间的冲突，共有十种情形（Awjuh），其总原则是将每一种与其之前的那一种进行比较。因此，"An-Naql"优于（Raajih）"Al-Ishtiraak"；"Al-Idmaar"与"Al-Majaaz"相等，且二者各自都优于"An-Naql"和"Al-Ishtiraak"；而"At-Takhsees"则优于"Al-Idmaar"、"Al-Majaaz"、"An-Naql"和"Al-Ishtiraak"。

In respect to these five Dalaalaat, which the single Lafzh is capable of holding, the ‘Ulamaa of Usool have put down principles for outweighing between two or more of them if they occur or fall within a Shar’iy text. This is as follows: The conflict between the five possibilities: ‘Al-Ishtiraak, An-Naql, Al-Majaaz, Al-Idmaar and At-Takhsees’, occurs upon ten faces (Awjuh) and the controlling principle is to take each one with what is prior to it. So the Naql is Raajih (i.e. it outweighs) over the Ishtiraak, the Idmaar and the Majaaz are equal and each of them is Raajih (outweighing) over both the Naql and the Ishtiraak, whilst the Takhsees is Raajih over the Idmaar, Al-Majaaz, An-Naql and Al-Ishtiraak.

以下的实际例子使这一点变得清楚明了：

The following practical examples makes this clear:

真主(SWT)说:

Allah (swt) says:

“الزكاة”这一词语可能存在一词多义（مشترك）的情况，其含义既可指“النماء”（增长、增加），也可指从النصاب中取出的那一部分财物所体现的含义。

The Lafzh ‘Az-Zakaah’ is open to the possibility of being Mushtarak (holding more than one meaning) between the meanings of An-Namaa’ (growth/increase) and the meaning reflected in the amount taken out from the Nisaab.

有一种可能是，这个词最初用于语言上的含义，即增长、增加（An-Namaa'），指财产或财富的增加；之后它被转用于法定（Shar'iy）含义，即伊斯兰法所规定的抽取之数（从已达到尼萨布的财产中抽取的部分）。在此，转用（Naql）的证据胜过共用（Ishtiraak）的可能，因此该经文的含义便是：“从你的财产中，给予伊斯兰法所规定的数额，交给有权利获得它（或应得它）的人。”

It is possible for it to have been provided initially in the language for growth/increase (An-Namaa’) which refers to the increase in wealth or property, then it was transferred to the Shar’iy meaning the Shar’a extracted amount (from the wealth that has reached the Nisaab). Here, the Naql (transferred) outweighs the Ishtiraak so that the meaning of the Aayah becomes: ‘Give from your wealth the amount that the Shar’a has explained to the one who has the right to it (or is deserving of it)’.

安拉（SWT）在《优素福章》中说：

Allah (swt) said in Soorah Yousuf:

“القرية” لفظٌ مشترك يحتمل معنيين: “الأهل” و“الأبنية”، أي أن اللفظ يدل على أحد هذين المعنيين. ويجوز أن يكون حقيقةً بالنسبة إلى “الأبنية”، غير أن لفظ “الأهل” قد حُذف (إضمار) قبل لفظ “القرية”. ولذلك فإن الإضمار يرجح على الاشتراك، ويكون المعنى المقصود من الآية: اسأل “أهل” القرية التي كنا فيها.

The Lafzh ‘Al-Qaryah’ (town) is open to being Mushtarak (more than one meaning) between ‘Al-Ahl’ (people) and ‘Al-Abniyah (buildings/constructions) i.e. that the Lafzh indicates to one of these two meanings. It is possible for it to be a Haqeeqah (literal meaning) in respect to ‘Al-Abniyah’ however the Lafzh (wording) ‘Ahl’ has been concealed (Idmaar) before the Lafzh ‘Al-Qaryah’. Consequently, the Idmaar outweighs the Ishtiraak and the intended meaning of the Aayah is: Ask the ‘people’ of the town that we had been in.

也有可能“Al-Qaryah”（城镇）这一词被用作隐喻（Majaaz），指代城镇的居民；在这种情况下，隐喻（Majaaz）便优先于一词多义（Ishtiraak）。

It is also possible for the Lafzh ‘Al-Qaryah’ to have been used metaphorically (Majaaz) to indicate to the residents of the town and in that case the Majaaz would outweigh the Ishtiraak.

真主(SWT)说:

Allah (swt) says:

"Najas"（不洁）一词可以作隐喻性的用法（Majaaz）。

The Lafzh ‘Najas’ (impure) is open to being metaphorical (Majaaz)

携带非实体性或道德上的污秽，并且这一词义可以从其语言学含义转移（Naql）到其沙拉仪含义，即指沙拉仪所规定、需要清除的najaasah（污秽），例如尿液和血液。

carrying a non-physical or moral impurity and it is possible to be transferred (Naql) from its linguistic meaning to its Shar’iy meaning referring to the Shar’iy Najaasah (impurity) that is purified from like the urine and blood for example.

比喻义（Majaaz）优先于字面的转述义（Naql），而将“多神教徒不洁”理解为道德上或非实体意义上的不洁，而非可感知的沙里亚（Shar'iy）不洁。因此，与他们同食、身体接触，以及用他们的器皿饮水，都是被允许的，无需净化。

The Majaaz (metaphorical) outweighs the Naql (transferred) and the impurity of the Mushrikeen is considered to mean the moral or non-physical impurity and not the sensed Shar’iy impurity. It is therefore permitted to eat with them, to make physical contact and to drink from their vessels without the need of purification.