39. 《古兰经》和《逊奈》是阿拉伯语的言辞，也是具有立法性质的言辞。以其作为证据进行推论，取决于对阿拉伯语的掌握。

39. The Kitaab and Sunnah are an Arabic speech and a legislative speech. Deducing them as evidence depends on knowledge of the Arabic language.

40. 阿拉伯语与其他语言一样，是阿拉伯人创造出来的，并由他们通过约定而共同认可。因此，这门语言源自阿拉伯人的约定俗成之用法，而非由安拉（SWTH）所确定。既然阿拉伯人是约定其用法的人，那么理解它的唯一途径就是从阿拉伯人自身取得。如果他们说某个词是为某种含义而创设的，或者说某种含义是为某个词而确立的，那么他们的说法便被接受和认可，不容讨论。这是因为约定的用法（istilaah）是不可争辩的。这一问题属于术语用法的范畴，而非理性问题，也与理解力无关。

40. The Arabic language is like the rest of the languages; it has been coined by the Arabs and they agreed upon it by convention. Thus the language is from the conventional usage of the Arabs and not fixed by Allah (SWTH) So long as it is the case that the Arabs were the ones who conventionally agreed on its usage, then the only way to understand it is to take it from the Arabs themselves. If they say such and such word has been coined for such and such meaning, or if they say such and such meaning has been coined for such and such word, then their saying is accepted and sanctioned, without being open to discussion. This is because the conventional usage (istilaah) is incontestable. The issue is one of technical usage and not a rational matter or related to comprehension.

在此语境中所指的阿拉伯人，是说纯正、未被掺杂的阿拉伯语的人。他们是在阿拉伯语变质之前使用这门语言的人。他们中有一些人一直延续到伊斯兰历第四世纪。他们过着游牧生活，因此他们的语言没有被玷污。至于在他们之后的人，阿拉伯语不取自他们，他们的言语也不能作为证据。

41. The Arabs intended in this context are the Arabs who speak the pure and unadulterated Arabic. They are the ones who used to speak Arabic before it became corrupted. Some of them still remained until the fourth century Hijri. They used to live as Bedouins and so their language was not corrupted. As for those who came after them the Arabic language is not taken from them, nor is their speech a proof.

42. 必须局限于阿拉伯人所创造之词的所指。词义也必须限定于阿拉伯人所创立的内容。因为问题只涉及从创立该术语者那里所传承的内容，别无其他。因此，一个词源自某一词根，并不意味着它的所有派生词都具有相同的意义，也不意味着其中任何一个派生词能给出另一个的意义。语言可能为同一意义提供不止一个词，也可能使某个词只具有一种意义，而这种意义不能再赋予任何其他词。这一切都依据阿拉伯人的创造。因此，词语在派生上的相近并不意味着它们在意义上的一致；相反，每个词的意义都依阿拉伯人的创造来取定，而与其派生的词根无关。

42. One must restrict oneself to the indication of the word coined by the Arabs. And the meaning of the word must be confined to what the Arabs have coined. This is because the issue is to do with the transmission from the one who coined the term and nothing else. Therefore, the fact that a word is derived from a certain root does not mean all its derivatives have the same meaning, or that any one of these derivatives gives the meaning of the other. The language may give more than one word for one meaning. Or the language may give the word only one meaning, which cannot be given to any other word. This is because all of this is according to the coinage of the Arabs. Thus, the agreement of words by derivation does not mean their agreement in meaning; rather the meaning of each word is taken according to the coinage of the Arabs, regardless of the root of derivation.

43. 局限于阿拉伯人所创造的词汇的字面指示，并不意味着就禁止了词语的派生、阿拉伯化或隐喻性使用。我们有权通过这三种方式来丰富语言。这些并非只属于纯粹的阿拉伯人；而阿拉伯人特有的，是奠定了派生、阿拉伯化和隐喻用法的基础，以及确立了阿拉伯语的详细规则和词型（awzaan）。至于派生、阿拉伯化和隐喻的使用，任何理解该语言的阿拉伯人，只要遵循阿拉伯人已创造的规则，都可以这样做。因此，阿拉伯语凭借其隐喻、派生和阿拉伯化，能够表达任何新的含义。由此，它有能力表述新出现的事件，从而从伊斯兰教法经文中推导出其律例。

43. Confining oneself to the indication of the word coined by the Arabs does not mean one is prevented from derivation or arabisation of words, or using them metaphorically. We have the right to enrich the language through using these three styles. Since these are not only for the pure Arabs; but rather what is specific to them (the Arabs) is laying down the foundations of derivation, arabisation and metaphoric usage, as well as laying down details and forms (awzaan) of the Arabic language. As for the use of derivation, arabisation and metaphor, any Arab who understands the language, as long as he proceeds according to what the Arabs have coined, can do this. Thus the Arabic language, due to its metaphors, derivation and arabisation, is able to express any new meaning. Consequently, it has the capacity to express new events so as to extract their ruling from the Sharee’ah texts.

44. 《古兰经》和《圣训》对每一件事情作出裁决的能力，取决于阿拉伯语表达每一种新含义的能力。这必然导致，或者说不可避免地导致，阿拉伯语与伊斯兰教，即《古兰经》和《圣训》，相互结合，成为一个不可分割的整体。换言之，阿拉伯语是伊斯兰教的内在组成部分，即《古兰经》和《圣训》的一部分，不能与它们分离。过去的情形正是如此，而且直到世界末日，它也应当如此。因此，掌握阿拉伯语是伊吉particle提哈德（独立推理）的基本条件；用阿拉伯语诵读《开端章》是拜功有效的条件。《古兰经》的翻译是不被允许的。因此，穆斯林走出阿拉伯半岛，走向世界，一手携带《古兰经》和《圣训》，一手携带阿拉伯语。他们教导人们阿拉伯语，正如他们以完全相同的方式教导人们《古兰经》和《圣训》一样。所以，阿拉伯语需要像《古兰经》和《圣训》一样对待，在学习和守护它的必要性上也是如此。这是因为，没有阿拉伯语，《古兰经》和《圣训》将不再存在于现实生活之中，也不再存在于新出现的社会关系之中。

44. The capacity of the Kitaab and Sunnah to give rulings for every incident depends on the capacity of the Arabic language to express every new meaning. This necessitates, or rather makes it inevitable, that the Arabic language is united with Islam, i.e. the Kitaab and Sunnah, such that they become one indivisible whole. In other words, the Arabic language is an intrinsic part of Islam, i.e. part of the Kitaab and Sunnah and cannot be separated from them. This is how it was in the past, and how it should remain until the end of time. Thus, knowledge of the Arabic language is a fundamental condition of Ijtihaad; recitation of the Faatiha in Arabic is a condition for the validity of Salah. Translation of the Noble Qur’an was not allowed. Hence the Muslims went out of the Arabian Peninsula to the world, carrying the Kitaab and Sunnah in one hand and the Arabic language in the other. They taught the people the Arabic language, just as they taught them the Kitaab and Sunnah in exactly the same way. That is why the Arabic language needs to be treated like the Kitaab and Sunnah in terms of the necessity to learn it and protect it. This is because the Kitaab and Sunnah will cease to exist in the reality of life, or the reality of newly emergent relations, without the Arabic language.

45. 将词义局限于阿拉伯人所创造词语的原义，并遵循他们所创造的用法，并不妨碍阿拉伯语容纳各门学科与新的发明。这是因为，每一门学科或每一项发明的专家，都可以为自己的学科或发明确定术语，从而就从阿拉伯语中选取、约定新的专门术语，使其在各自学科或发明中具有特定的含义。这一做法是被允许的。阿拉伯人自己早已开始这样做，只要术语仅限于其所针对的专门领域，他们也允许使用。因此，在语法学、文字学等学科上，阿拉伯人并未为之创造术语，而是由这些学科的专家来确定其术语。阿拉伯人并不知道这些术语，因此，这些学科和领域的专家便制定了其学科中使用的专门术语。这一做法为纯正的阿拉伯人所接受和认可。所以，这些学科和发明的专家为每一门新的学科或发明创造术语，他们使用阿拉伯语来进行，但条件是须遵循阿拉伯语的表达方式和词型，使该词仍然是阿拉伯人所创造的阿拉伯语词。阿拉伯语词本身并无改变，唯一改变的是其含义，即它在术语上被转用（isTilaaHan）到了新的意义。如此，阿拉伯语便能涵盖新的学科与发明，同时又遵循阿拉伯人所创造的词语，并局限于他们所设定的界限之内。

45. Limiting oneself to the meaning for which the Arabs have coined words and adhering to what they have coined, does not prevent the Arabic language from accommodating the sciences and new inventions. This is because it is allowed for every expert in every discipline or invention, to lay down terminology for his or her discipline or invention, so that they agree on new technical terms, from the Arabic language, which have a specific meaning for their disciplines or inventions. This matter is allowed. The Arabs themselves had begun this, and they permitted the usage of terminology as long as it was specific to the subject matter it was coined for. Thus, as regards the science of grammar, principles of dictation and so on, the Arabs did not give technical terms for them. Rather it was the masters of those sciences who laid down the terminology. The Arabs did not know these terminologies. Thus, the experts of these sciences and disciplines set down the technical terms used in such disciples. This was accepted and recognised by the pure Arabs. Therefore, the masters of these disciplines and inventions coin technical terms for every new discipline or invention. They use the Arabic language for this purpose, on condition that they adhere to the Arabic expressions and forms, so that the word continues to be Arabic as coined by the Arabs. Nothing changes regarding the Arabic word except the meaning, which it was technically (isTilaaHan) transmitted to. In this manner, the Arabic language encompasses new disciplines and inventions, whilst adhering to what the Arabs have coined and restricting oneself to the limits they placed.