“沙拉尔仪illah”（Shar'iy 'Illah）是指立法所为之目的的事项，它来源于沙拉尔经文，是指律法条款得以制定所依据的目的事由。根据其来源方式，它被划分为四类：

The Shar’iy ‘Illah which is the matter for the purpose of which the Hukm was legislated and is derived from a Shar’iy text, is categorised or divided, in accordance to how it came, into four categories:

它可以是明示的（Saraahatan）、暗示的（Dalaalatan）、推导的（Istinbaatan），也可以是类比的（Qiyaasan）。

It can be Saraahatan (explicit), Dalaalatan (implicit), Istinbaatan (derived/extracted/deduced) or it can be Qiyaasan (based on analogy).

这就是从经文（Nass）的措辞（Alfaazh）中所理解的“伊莱”（'Illah），这些措辞在语言上表明“塔厉勒”（Ta'leel，即说明理由）之意，即

This is the ‘Illah that is understood from the Alfaazh (wordings) of the Nass (text) that linguistically indicate Ta’leel (reasoning i.e.

存在“伊莱”（‘Illah）。这些就像是如下的措辞：

presence of an ‘Illah). These are like the wordings:

“من أجل”（为了）或像حروف 'كي'（كي／以便）、لام التعليل（表原因的“ل”）、الباء（“ب”）等（其他）。

‘Min Ajli’ (for the sake or purpose of) or like the Huroof ‘Kay’ (كي/so that), ‘Laam At-Ta’leel’ (ل ,(Al-Baa’ (ب (amongst others.

以下是一些例子:

Examples of this are as follows:

安拉的使者（ﷺ）的圣训：

The statement of the Messenger of Allah (saw):

这就是理由（التعليل）必然可以从文字所指示的意义（مدلول اللفظ）中理解的情形。因此，字母“فاء”是连接字母（حرف عطف），并表示“التعقيب”（承接先后）；然而句子的结构有时会使这个字母“فاء”指示“التعليل”（理由），即……

This is when the reasoning (Ta’leel) is necessarily understood from what is indicated by the wording (Madlool Al-Lafzh). So the Harf (letter) فاء is a Harf ‘Atf (letter of connection) and Ta’qeeb (of following) however the construction or structure of the sentence sometimes makes this Harf (Faa’a) indicative of Ta’leel (reasoning i.e.

包含一个“‘Illah”（illah，即起因/致使之因）。例如：

containing an ‘Illah). So for example:

真主的使者ﷺ说：

The Messenger of Allah (saw) said:

因此，通过使用因果性的“فاء”（Faa’ At-Tasbeeb）将土地的所有权作为复活（الإحياء）的结果，就使复活成为所有权的“علة”（Illah，即原因），并且它延伸到一切具有复活含义的行为，比如在其边界上放置石头、耕种它、在上面种植、在上面建造，或使溪流或水源流入其中。这一切都仅限于没有主人的死地。

So making the ownership of the land a consequence of reviving it by using the Faa’ At-Tasbeeb (the Faa’ of causality) makes reviving (AlIhyaa) the ‘Illah for ownership and it extends to everything that holds the meaning of reviving like putting stones upon its borders, cultivating it, planting on it, building upon it or making a stream or water source flow in it. This is all specific to the dead land that has no owner.

另一个通过“دلالة”（暗示）而得出的“علة”（illah，即“依据的理由”）的例子，是先知穆罕默德ﷺ的话：

Another example of an Illah by way of Dalaalah is the speech of the Messenger of Allah (saw):

这是因为（用词）"قاتل"（杀人者）是一个能够确立“伊莱”（理由）的、可理解且合适的描述性属性（Wasf Mufhim Munaasib），而句子的结构表明，杀人本身就是剥夺杀人的继承人继承被杀的遗产者之遗产的“伊莱”（理由）。

That is because the (wording) Qaatil is a Wasf Mufhim Munaasib that establishes an ‘Illah (reason) whilst the construction of the sentence indicates that killing is the ‘Illah for depriving the inheritor who has killed from the inheritance of the one leaving the inheritance who has been killed.

另一个例子是他的圣训（saw）： Wait—per the rules, "(saw)" abbreviation should be replaced by ﷺ, and the Prophet's sayings are referred to here as "his Qawl," meaning the Prophet's saying. The correct output: 另一个例子是他的圣训ﷺ：

A further example is his Qawl (saw):

这是因为措辞"As-Saa'imah"（自由放牧）是一个含义不明确的描述（Wasf Mufhim），它表明绵羊应缴纳天课的"Illah（effective cause，化因）"：即绵羊不由主人喂养草料，而是自然地在牧场上吃草。

That is because the Lafzh (wording) As-Saa’imah (free grazing) is a Wasf Mufhim that indicates the ‘Illah of the obligation of Zakaah upon sheep if they are not fed fodder from their owner and graze naturally upon the pastures.

当经文的结构使人能够推导（Istinbaat）出某一条律例的“伊拉”（‘Illah），而该“伊拉”既未在经文中明示（Saraahatan），也未在经文中暗示（Dalaalatan）时，即属于此种情况。

This is when the text through its composition provides for the deduction (Istinbaat) of an ‘Illah for the Hukm whilst this ‘Illah is not mentioned in the text either explicitly or implicitly (Saraahatan or Dalaalatan).

An example of this:

An example of this:

安拉塔阿拉说：

Allah Ta’Aalaa said:

然后安拉至高在紧接着上述节文之后的节文中说：

And Allah Ta’Aalaa said in the Aayah that follows the above Aayah:

因此，第一节经文包含对在聚礼召唤时进行贸易的禁止（Nahi），第二节经文包含命令（Amr），即在拜功结束后散布于大地上，寻求安拉的恩惠，这意味着当禁止进行贸易的情况——即拜功的履行——消失后，贸易便重新获得允许（Ibaahah）。由此推导出（Istinbata），在聚礼拜召唤时禁止贸易的原因是分心（Ilhaa'）这一效果（‘Illah）。因此，“分心于拜功的履行”就是所推导出的效果（Mustanbatah）。

So the first Aayah contains a forbiddance (Nahi) from conducting trade at the time of the call to Jumu’ah and the second Aayah contains a command (Amr) to disperse in the land and seek the bounty of Allah when the Salaah has ended which means the Ibaahah (permissibility) of conducting trade if the circumstance forbidding it has gone away, which is the performance of the Salaah. From this it is deduced (Istinbata) that the forbiddance of conducting trade at the time of the call of the Jumu’ah prayer is due to the reason (‘Illah) of Ilhaa’ (distraction). Therefore ‘distraction from the performance of the Salaah’ represents the ‘Illah that has been deduced (Mustanbatah)

以及文中未明确或隐含提及的内容。

and which is not mentioned explicitly or implicitly within the text.

如果经文中提到的"Illah"是一个Wasf Mufhim（即可以被理解推理的描述性属性），那么就可以以它为基础进行类比，从而确立一个新的"Illah"，这个新的"Illah"被称为"Illah Qiyaasiyah"。Wasf Mufhim的含义是，它能够提供对Ta'leel（立法理由）的理解。

If the ‘Illah mentioned in the text is a Wasf Mufhim (i.e. a description open to reasoning) it is possible to make analogy upon it a new ‘Illah and this new ‘Illah is called an ‘Illah Qiyaasiyah. The meaning of Wasf Mufhim is that it provides understanding of Ta’leel (reasoning)

而推理的角度也是如此。这就等于为一个“illah”再设一个“illah”,因此,除非文本中提及的描述(Wasf)本身可以进行推理,或能够提供推理的理解,并引导人们认识其中“illah”的角度,否则就不允许对一个“illah”再进行类比(Qiyaas)。

and the angle of reasoning. This then is like having an ‘Illah for the ‘Illah and it is therefore not permitted to make Qiyaas of an ‘Illah upon an ‘Illah unless the Wasf (description) mentioned in the text is open to reasoning or provides the understanding of reasoning and leads to the understanding of the angle of the ‘Illah within it.

An example of this:

An example of this:

《使者的圣言》ﷺ

The Qawl of the Messenger (saw):

这段圣训中提到了一个“illah”（效力因），即愤怒，正是这一原因使得使者ﷺ禁止人在愤怒时作出裁决。

This Hadeeth contains a mentioned ‘Illah which is anger and it is the reason that the Messenger of Allah (saw) forbade passing judgement at the time of anger.

然而,上文提到的这个“’Illah”(愤怒)是一个“Wasf Mufhim”,因为愤怒对判断的影响,即愤怒所导致的思维混乱和状态失衡。因此,这个新的“’Illah”被称为:“使心智混乱与状态失衡”,它代表一个“’Illah Qiyaasiyah”,而包含心智混乱与状态失衡的“’Illal”(各种成因)都以此为准进行类比(即进行Qiyaas)。

However, this mentioned ‘Illah (anger) is a Wasf Mufhim due to the effect or impact of anger upon passing judgement due to what anger causes in terms of clouding the thought and destabilising the condition. As a result, this new ‘Illah is called: ‘Clouding the mind and destabilising the condition’ and it represents an ‘Illah Qiyaasiyah and the ‘Illal (reasons) that include the clouding of the mind and destabilising the condition are measured upon it (i.e. Qiyaas is made).

这同样包括饥饿等情况，因此“不要在饥饿时做出判断”这句话也适用；也包括疼痛，因此……189

This would include hunger for instance so that the statement: ‘Don’t pass judgment whilst you are hungry’ would apply, or pain so that the 189

“不要在极度痛苦的时候做出判断”，这句话同样适用。

statement: ‘Don’t pass judgement whilst you are in a lot of pain’ would be applicable.

关于“Lafzh”（措辞）的规定有三个条件。

Three conditions are stipulated in regards to the Lafzh (wording)

可用以推导出有效“格”（'Illah Qiyaasiyah）的依据是：

from which it is valid for an ‘Illah Qiyaasiyah to be taken:

1 – 它是一个“Wasf”（形容性词语），属于“Mushtaqq”（派生词）而非“Jaamid”（非派生词）。“Mushtaqq”（派生词）是从其他词语派生出来的，例如“Ghadbaan”（愤怒的）派生自“Al-Ghadab”（愤怒）。“Jaamid”（非派生词）则不是从其他词语派生而来的，例如“Al-Asad”（狮子）、“Al-Burr”（小麦）和“Adh-Dhahab”（黄金）。

1 – That it is a Wasf that is Mushtaqq and not Jaamid. The Mushtaqq (Lafzh) is that which is taken (derived) from other than it like ‘Ghadbaan’ (angry) is derived from ‘Al-Ghadab’ (anger). The Jaamid is that which is not taken or derived from other than it like ‘Al-Asad’ (lion), ‘Al-Burr’ (wheat) and ‘Adh-Dhahab’ (gold).

2 – 该“Wasf”是一个“Wasf”（描述），它是“Mufhim”（可以理解出“Illah”的），表明“Ta’leel”（推理/因果说明）。

2 – That the Wasf is a Wasf (description) Mufhim (open to understanding an ‘Illah) indicating Ta’leel (reasoning).

3 ——这种模糊描述（Wasf Al-Mufhim）同样能指引人们去理解其中的推理角度，例如饥饿会使思维变得混沌，又如疼痛、愤怒或剧烈的口渴（对思维的影响）。

那段圣训中所提到的内容并非基于某种“illa”（效因）。之所以如此，既不是因为它们是一种计量单位，也不是因为它们是食品，而是因为圣训中提到的这些事物属于“Jaamid Alfaazh”（静态词汇），而非“Mushtaqqah”（派生词）。因此，它并不是一种表明效因的“Wasf Mufhim”（隐含描述性词语），无论从语言学还是从沙里尔（立法）的角度来看，都不含有效因的意涵。所以，禁止“Ribaa Al-Fadl”（溢价之利息）的规定仅限于这六种物品。不能以小麦为依据类推到大米，也不能以葡萄类推到枣子，或以糖类推到盐。因此，糖与糖之间可以在数量上有所增加地交换，葡萄与葡萄之间同样可以有增加地交换（在贸易中进行），只要没有其他经文对此加以禁止。

That which is mentioned in this Hadeeth is not reasoned. That is not because it is an amount or because it is foodstuffs but rather because these mentioned things in the Hadeeth are Jaamid Alfaazh and are not Mushtaqqah (derived). As such it is not a Wasf Mufhim that indicates a reasoning and it does not contain the sense of reasoning whether from a linguistic or Shar’a angle. Therefore, the Tahreem (prohibition) of Ribaa Al-Fadl (excess) is restricted to these six items alone. Analogy is not made upon wheat and extended to rice, or grapes to dates, or sugar to salt. It is therefore permitted to exchange sugar for sugar with an increase and similarly for grapes to be exchanged for grapes with an increase (involved in the trade). This is as long as another text does not prohibit that.