原文的意思是：伊斯兰教法的经文之间不应存在真正的冲突，因为这部教法来自真主，而祂（SWT）说：

The original situation is for there to be no real conflict between the Islamic Sharee’ah texts because this Sharee’ah is from Allah and He (swt) says:

“التَّعَارُض”（At-Ta’aarud，冲突）包含在“الاختلاف”（Al-Ikhtilaaf，分歧或矛盾）的含义之中。

At-Ta’aarud (conflict) is included within the meaning of Al-Ikhtilaaf (difference or contradiction).

然而，初看之下，考察沙里亚证据的人会觉得其中某些证据之间存在冲突或对立。因此，法学原理（Usool）的学者们制定了一些原则，以消除这种想象中的冲突。这些原则通过两种方法来实现：

However, it appears to the person examining the Shar’iyah evidences at first glance that amongst some of them there is some conflict or opposition. For that reason, the scholars of Usool placed down and set principles in order to remove this imagined conflict. And that is by two methods:

1 – 在证据之间进行权衡取舍的方法（At-Tarjeeh）。 2 – 使两条证据都得以运用的方法；因为同时运用两条看似相互矛盾的证据，比舍弃或忽视其中任何一条更为妥当（Awlaa）。

1 – The method of outweighing (At-Tarjeeh) between the evidences. 2 – The method of making both evidences work and that is because utilising both evidences which appear to be in conflict with each other is Awlaa (more appropriate) than abandoning or neglecting one of them.

我们之前曾举过一个例子，说明如何处理两个相互冲突的证据，即丈夫去世而妻子怀孕时，她的"Iddah"（待婚期，即守丧期）的问题。这一内容在研究中以标题"两个确定性证据之间的'Ta'aadul'（相互抵消）之妄想"进行过讨论。

We have mentioned earlier an example of how to work with two conflicting evidences in respect to the ‘Iddah (waiting or mourning period) of the woman whose husband has passed away whilst she is pregnant. That was discussed in the study under the heading: ‘The delusion of At-Ta’aadul between two Qat’iy evidences’.

好的,请提供需要翻译的英文原文。

A further example:

以下是先知的言语，由艾哈迈德·本·罕百勒的《穆斯奈德》所传述： Wait — the honorific "(saw)" must be kept as is, not translated, and ﷺ written after the Prophet's mention. Corrected: 以下是安拉的使者(SWT)…… Correct translation per rules: 以下这段圣训，是艾哈迈德·本·罕百勒在《穆斯奈德》中所传述的，出自安拉的使者ﷺ的言语：

The following speech of the Messenger of Allah (saw) was related in the Musnad of Ahmad Bin Hanbal:

据至-塔巴拉尼传述，使者（愿主福安之）进入麦加时，经过一名被杀的女子，于是说："此人本不应被杀。" 另有传述称，他（愿主福安之）说： Note on rule application: the original honorific "(saw)" is replaced by ﷺ after the Prophet's title, and the translation follows the rule accordingly. Correction, applying the rules precisely: 据至-塔巴拉尼传述，使者ﷺ进入麦加时，经过一名被杀的女子，于是说："此人本不应被杀。" 另有传述称，他ﷺ说：

At-Tabaraaniy related that the Messenger of Allah (saw) came across a killed woman upon entering Makkah and so he said: “This one wasn’t to be fought” and it was related from him (saw) that he said:

第一段圣训阐明了叛教者（Murtadd）的律例，即无论叛教者是男是女，都应被处死。而第二段圣训则总体上禁止杀害妇女。

The first Hadeeth explains the Hukm (ruling) of the Murtadd (apostate), which is to kill, whether the apostate is a man or a woman. That is whilst the second Hadeeth forbids the killing of the women in general.

因此，关于女性叛教者的裁决似乎存在冲突：第一段圣训命令杀死她，而第二段圣训则禁止杀害妇女。那么，这两段看似相互冲突的证据应当如何处理和运用呢？

Consequently, a conflict appears to exist in respect to the Hukm of the female apostate, as the first Hadeeth commands that she be killed whilst the second forbids the killing of woman. So are both of these evidences which appear to be in conflict with each other worked with and utilised?

答案:这两段圣训的论题（Mawdoo'）不同：第一段涉及叛教者（Murtadd）的裁决，而第二段阐明的是不参战的妇女的裁决，其裁决是不得杀害。因此，两条证据可以这样结合：第一段适用于杀害叛教者，无论男女；第二段适用于战争中不参战的妇女不被杀害。因此，不能说禁止杀害妇女就涵盖了背弃（即叛离）其宗教的妇女，这正是因为两条证据的论题各不相同。对于此类被认为相互矛盾或冲突的证据，usool（法理学）学者确立了这样一条原则（Qaa'idah）：“兼顾两条证据，哪怕只是从某一方面兼顾，也比放弃其中任何一条更为妥当（Awlaa）。”

The answer: The subject area (Mawdoo’) of the two Hadeeth is different as the first relates to the Hukm of the Murtadd (apostate) whilst the second explains the Hukm of the woman who does not fight (in battle) and that Hukm is not to kill. The two evidences are therefore brought together in the case where the first Hadeeth is applied upon the killing of the apostate whether male or female whilst the second is applied upon the non-killing of the woman who does not fight during the war. That is whilst it is not said that the forbiddance from killing women encompasses the woman who changes (i.e. apostatizes) from her Deen and that is because of the difference of the subject area for each of the two evidences. And due to evidences like this which are thought to be contrary to one another or conflicting the scholars of Usool placed down the Qaa’idah (principle): “Working with the two evidences – and even if from one aspect – is Awlaa (better or more appropriate) than neglecting or abandoning one of them”.

Another example for the application of the principle:

Another example for the application of the principle:

قيس بن الحارث قال:أسلمتُ وكان عندي ثماني نسوة (زوجات)، فذهبتُ إلى النبي ﷺ وذكرتُ له ذلك، فقال: «اختر منهنّ أربعاً» (رواه أبو داود).

Qais Bin Al-Haarith said: I became Muslim and I had 8 women (wives). So I went to the Nabi (saw) and mentioned that to him. So he said: “Choose four from among them” (Abu Dawud).

这是因为已经确认，据布哈里记载，真主的使者ﷺ曾同时娶了九位妻子。

That is whilst it has been authenticated that the Messenger of Allah (saw) had been married to nine women at one single time as recorded by Al-Bukhaari.