有些词语在《古兰经》和圣训中都出现，并且具有不止一个字面含义；例如，“Qur”（复数为Quroo’或Aqraa’）既指月经，也指两次月经之间的净期。

There are a few words which occur in both the Qur’aan and the Sunnah with more than one literal meanings; for example, the word Qur (plural Quroo’ or Aqraa’), which means menses as well as the time of purity between menses.

因此，伊斯兰教法学者在解释《古兰经》经文"离异的妇女应当等待三个经期（Quroo'）"时分为两派。153

Thus, scholars of Fiqh were divided into two camps concerning the interpretation of the Qur’anic verse, “Divorced women should wait three Quroo’.”153

在对“قُرُوء”（qur'ū'）一词的不同理解下，所选择的解释对一个已离婚且开始第三次月经的妇女的情况有着重要的影响。那些认为“قُرُوء”指的是清净期的人认为，一旦她的月经开始，离婚即告确定；而那些认为“قُرُوء”指的是月经本身的人则认为，直到她第三次月经结束，离婚才得以最终确定。

The particular interpretation chosen makes an important difference when considering the case of a divorced woman who has started her third menses. According to those who considered Qur’ to be the period of purity, the divorce becomes finalized as soon as her menses have started , while according to those who viewed Qur’ as the actual menses, it is not finalized until her third menses have ended.

（i）马立克、沙斐仪和艾哈迈德裁定，“古鲁”（Qur’）指的是清净期。

(i) Maalik, Ash-Shaafi’ee and Ahmad ruled that Qur’ meant the period of purity.

(ii) 艾卜·哈尼法认为，"Qur’"（经期）指的是实际的月经。154

(ii) Abu Haneefa, ruled that Qur’ meant the actual menses.154

注意:

Note:

‘Aa’eshah 说：“Umm Habeebah 月经不规律，她就此事询问了先知ﷺ。他吩咐她在其经期的日子里停止礼拜。”155 ‘Aa’eshah 还有传述说：“我吩咐 Bareerah 守三次经期的“Iddah”（待嫁期）。”156

‘Aa’eshah said, “Umm Habeebah had irregualr menses and she asked the Prophet (s.w.) about it. He told her to stop praying during the days of her Qur’s.”155 ‘Aa’eshah was also reported to have said, “I told Bareerah to observe a waiting period (‘Iddah) of three menses.”156

这些传述清楚地表明，"Qur'"（经期）的本义就是月经本身。

These narrations clearly indicate that the intended meaning of Qur’ is the menses itself.

此外,《古兰经》和圣训中也有一些词语兼具字面意义和引申意义。例如"Lams"(触摸)一词,字面上指用手触碰或两个物体相接触,引申上则指性交。因此,法学家们对于这节古兰经文的含义有三种不同的看法:

There are also some words in the Qur’aan and the Sunnah which have both literal and figurative meanings. For example to word Lams (touch) is literally used to indicate touching by the hand or the coming in contact of two objects, and figuratively to indicate sexual intercourse. Thus, the jurists were of three different opinions concernign the meaning of the Qur’anic verse:

这节经文出现在讨论使小净失效的因素的语境中。159

This verse occurs in the context of the factors which break the state of Wudoo.159

(i) 沙斐仪及其大多数弟子裁定，“拉姆斯”（Lams）指的是手的触碰或身体接触。因此，如果男子无论有意还是无意地触碰了女子，或女子触碰了男子，只要是皮肤相接触，二人的小净状态都会失效。

(i) Ash-Shaafi’ee and most of his students ruled that Lams meant the touch of the hand or body contact. Therefore, if a man intentionally of accidentally touche a woman or vice versa, skin, then both of them would lose their state of Wudoo.

(ii) 伊玛目马立克及其大多数弟子也裁定，“触摸”（Lams）指以手触碰。然而，他规定只有在触摸带有快感时才会破坏小净，无论触摸是有意还是无意，是肌肤相接还是隔着物体。这也是伊玛目艾哈迈德最著名的观点。他们认为决定性因素是快感的产生，依据是可靠的圣训：先知ﷺ曾触摸他的妻子阿伊莎的脚，以便在做叩头（礼拜中的伏地礼）时将其移开。160

(ii) Imaam Maalik and most of his students also ruled that Lams meant touching by the hand. However, he stupulated that Wudoo would only be broken if the touch were pleasurable, whether the touch were intended or unintended, skin on skin or otherwise. This was also the most well known position of Imaam Ahmad. They took the position that the dciding factor was the occurrence of pleasure due to the existance of accurate Hadeeths stating that the Prophet (s.w.) used to touch his wife ‘Aa’eshah’s foot in order to move it out of the way when he was making Sujood (prostration during prayer).160

(iii) 伊玛目艾布·哈尼法裁定，所讨论经文中的“触摸”（Lams）指的是性交，因此触摸女性不会破坏小净（Wudoo），无论伴有愉悦感与否。161 此观点的依据包括前面提到的阿伊莎的圣训，以及另一则由圣门弟子欧尔沃（‘Urwah）转述自阿伊莎的圣训：先知ﷺ亲吻了他的一些妻子，然后未重新小净便去礼拜。162

(iii) Imaam Abu Haneefah ruled that Lams in the verse under consideration meant sexual intercourse and therefore, touching a woman did not break Wudoo, whether it was accompanied by a pleasurable feeling of not.161 This position was based on the previously mentioned Hadeeth of ‘Aa’eshah as well as another from her reported by the Sahaabee, ‘Urwah, that the prophet (s.w.) kissed some of his wives then left for Salaah without performing Wudoo.162

还有一些阿拉伯语语法结构是有歧义的。例如，“إلى”这个词（意为“到”）。

There were also certain grammatical constructions in Arabic, which were ambiguous. For example, the word elaa (to)

"إلى" 可以表示"直到但不包括"的意思，例如《古兰经》中的经文："然后你们应当完成斋戒直到夜晚（elaa）。" Wait, I should output only the translation in Simplified Chinese, following the rules. Corrected: "إلى"可以仅表示"直到但不包括"的意思，正如《古兰经》中的经文所示："然后你们应当完成斋戒，直到夜幕降临（elaa）。"163

could simply mean “up to but not including”, as in the case of the Qur’anic verse, “And complete the fast up to (elaa) the night.”163

斋戒要持续到日落（马格里布），也就是夜晚的开始，但不包括夜晚本身。对于这种理解，学者们没有争议。然而，"إلى"（elaa）也可以表示"直到并包括"，如《古兰经》中的经文："我将把罪人赶向火狱，如同被驱赶的渴牛。"164

The fast is continued up to Maghrib (sunset), the beginning of the night, but does not include the night itself. There is no dispute about this interpretation. However, elaa also means “up to and including” as in the Qur’anic verse, “And We will drive the guilty up to (elaa) Hell like a weary herd.”164

因此，伊斯兰教法学者对于下面这节描述wudoo（小净）行为某一方面的古兰经文的含义，持有两种观点：

Thus, Fiqh scholars held two opinions concerning the meaning of the following Qur’anic verse describing an aspect of the performance of Wudoo:

(i) 艾卜·哈尼法的学生宰福尔、伊本·达乌德·al-扎希里166，以及马立克的一些学生，将这节经文解释为“到肘部为止，但不包括肘部”。167

(i) Abu Hane4efah’s student Zufar, Ibn Daawood adhDhaahiree166 and some of Maalik’s students interpreted this verse to mean “up to but not including the elbows.”167

(ii) 四位伊玛目都裁定，该经文的意思是"直到并包括手肘"。168 这一观点得到了圣训中对先知（愿主赐福他并使他平安ﷺ）的净身（Wudoo）方式的描述的支持，这些圣训是可靠的。169

(ii) The four Imaams all ruled that the verse meant “up to and including the elbows.”168 This position is supported by the description found in authentic Hadeeths of the Prophet’s (s.w.) method of performing Wudoo.169