至于《Mu'amalaat》（交易事务）和《'Uqubat》（刑罚），其相关文本可能包含"'Illah"（effective cause，指令的动因），因为它们通常会带来可见的现实结果。例如，安拉命令使者（愿主赐福并使其平安ﷺ）将战利品分配给孤儿和贫民。这是该"Hukm"（律例）所追求的一种可见的结果，因此它有可能具有某种"'Illah"。尽管该律例的执行是为了安拉的缘故，其结果仍然是可见的，这意味着贫民应当获得战利品可能是有其理由的。这里的理由当然已在文本中明确说明：

As for the Mu‟amalaat and „Uqubat it is possible that the texts regarding them may contain „Illah‟s because they generally entail tangible results. For example, Allah ordered the Messenger (saw) to distribute the spoils of war amongst the orphans and the poor. This is a tangible result sought by the Hukm which is open to having an „Illah. Even though the Hukm is fulfilled for Allah‟s sake the result is still tangible which means that there may be a reason why the poor should receive the booty. The reason here of course is stated in the text:

“这样，财富就不会只在你们中间的富人之间流转。”（古兰经 59:7）

“So that the booty does not become a commodity only between the rich among you.” (TMQ Al-Hashr: 7)

当然，与这些领域相关的许多其他文本并不包含“伊拉”（ʿIllah）这一概念，例如：

Of course many other texts relating to these areas do not include an „Illah at all such as:

“真主允许买卖，禁止利息（ 里巴 ）。”（黄牛章：275）

“Allah has permitted trade and has forbidden Riba (interest).” (Al-Baqara: 275)

根据伊斯兰教法的规定，穆斯林妇女必须佩戴Khimar（头巾）和Jilbab（长袍），男子可以同时娶至多四位妻子，禁止女性担任统治者，以及许多其他规定，都是没有“伊莱”（Illah，即法理依据）的，因此这些规定根本不应加以推究，而应照其原样接受。

The rules and evidences regarding the Muslim woman having to wear Khimar (headscarf) and Jilbab, the allowance for man to marry up to four wives at one time, the prohibition of women being rulers and many other rules have come without „Illah, therefore these rules should not be reasoned at all and should be taken as they are.

"Illah"有四种类型：

There are four types of „Illah:

明确（Saraahatan）

 Explicit (Saraahatan)

隐含之义（Dalaalatan）

 Implicit (Dalaalatan)

派生（Istinbaatan）

 Derived (Istinbaatan)

通过类比推导而来的（Qiyasan）。

 Those derived through analogy (Qiyasan).

"صراحة"（Saraahatan）指文本的明确表述（Sareeh）。所谓明确表述，是指其中的推理（Ta'leel）包含在文本的"منطوق"（Mantuq，即明示含义）之中，而不是文本的"مفهوم"（Mafhum，即暗示含义）。这可以从某些表示推理的词语和介词的使用中看出。例如阿拉伯语中的表达"من أجل"（Min ajl），意为"因为"或"为了"，它明确表示因果关系，而不是从文本中推断或派生出来的。

Saraahatan refers to an explicit (Sareeh) indication of the text. What we mean by explicit indication is that the reasoning (Ta‟leel) is in the Mantuq (pronounced meaning) of the text as opposed to the Mafhum (inferred meaning) of the text. This we can see in the use of certain expressions and prepositions that denote reasoning. For example the expression „Min ajl‟ in Arabic which means „because of‟ or „in order to‟, it is an explicit indication of causality and not something that is inferred or derived from the text.

例如，使者ﷺ说：

For instance the Messenger (saw) said:

“实际上，允许（免于斋戒）是因为（min ajl）视力的缘故而被规定的。” Wait, I should translate faithfully without adding. Let me correct the output: “的确，因为（min ajl）视力的缘故，许可被规定为必须遵行。”21

“Indeed, permission has been made obligatory because of (min ajl) sight.”21

这里，文中明确用了“因为”一词来说明理由。因此，规定进入他人家中之前必须先请求允许，其理由是（Min ajl）人可能会看到不合法的东西，例如一位非马赫兰的女性，她因身处私人空间，其 'Awrah（必须遮盖的部位）未被完全遮盖。下面这段穆罕默德ﷺ的圣训，也是同样的道理：

Here, the reasoning is explicitly pronounced in the text by saying „because of‟. Thus, the reason for legislating the rule of asking permission before one enters another persons house is because (Min ajl) one might see that which is not lawful to see, such as a non-mahram woman whose „Awrah (parts which must be covered) are not completely covered because she is in her private space. The same goes for the following saying of Muhammad (saw):

“如果你们三人同行，两人不要在第三人面前私下耳语，因为那会使他难过。”22

“If there are three of you, two should not whisper to each other in front of the third because (Min ajl) that will upset him.”22

所以，不在第三者在场时与另外两人窃窃私语的原因（ʿIllah）在于，这可能会让第三者感到不快。

So the reason („Illah) for not whispering between two people while a third is present is because that might cause the third to become upset.

隐含的（Dalaalatan）“Illah（效果因/理由）是指：文本提到了一个属性，而这个属性在理性上与其所提及的Hukm（律例）之间存在联系。

An implicit (Dalaalatan) „Illah is when the text mentions an attribute which rationally has a link to the Hukm it has mentioned.

这种关联并非通过言语说出，而是从文本中领会得出。例如，使者ﷺ说：

This linkage is not uttered but understood from the text. For example, the Messenger (saw) said:

“在放牧的羊群上需要缴纳天课。”能使这一法定条款成立的属性是放牧。自然会有人问：放牧之中有什么使天课成为义务的原因？如果我们思考“放牧”的含义，便会理解它指让牲畜到公共财产的开阔牧场上吃草。既然这是在取用公共资源，那么就应当以缴纳天课的方式加以偿还，即回馈给公众。因此，在圈栏中喂养牲畜的人并未使用公共资源，所以不需要缴纳天课。这种属性与法定条款之间的因果关系（Ta‟leel）并未被明确陈述，因此它不属于明示（sareeh）的范畴。但由于它可以从“放牧”一词的含义及其与法定条款的联系中得出，所以我们可以说，这一“Illah”是从经文的指示中推导出来的，也就是说，该“Illah”是通过隐含之义（Mafhum）而非明示的言辞（Mantuq）所提示（Tanbeeh）的。

“On the grazing sheep zakah is payable.” The attribute which brings the Hukm into existence is grazing. Naturally one might ask, what is it about grazing that obliges Zakah? If we think about the meaning of grazing we understand that it means to let the animals graze from the open pastures which are public property. Since this is taking from the public resources then one should pay it back by paying Zakat i.e. give back to the public. Hence the one who feeds his livestock in a pen, he has not used the public resources and therefore Zakah is not payable. This causality (Ta‟leel) between the attribute and the Hukm is not explicitly stated and hence it is not from the category of sareeh. But since it is understood from the meaning of the word grazing and its linkage to the Hukm then we can say this is an „Illah extracted form the indication of the text i.e. this „Illah is notified (Tanbeeh) by the implied meaning (Mafhum) and not from the uttered expression (Mantuq).

先知（saw）说： Wait—per the rules, "(saw)" should be replaced by ﷺ, and the honorific should not be kept as an abbreviation. Corrected: 先知ﷺ说：

Let us look at another example, the Prophet (saw) said:

“猫的口水不是不洁（najas），因为它总是在你身边走动（即家养的动物）。”23

“The saliva of the cat is not impure (najas) because it is constantly around you (i.e. domesticated).”23

在此,猫唾液的洁净或不洁的判定与猫是否为家养相关联。因此,若猫是家养的,其唾液是洁净的;若不是,其唾液是不洁的。文中并未明确说明猫唾液洁净的原因在于它是家养的。相反,我们是通过"家养"一词的指示意义(dalaalah)及其与该判定的有无之间的关联而理解这一点的:当猫在家中活动时,它不会吃不洁之物(najaasah),因此其唾液是洁净的。然而,如果它是野生的,它就可能吃到它在外面找到的任何东西,因此其唾液就不会是洁净的。这一"'Illah"(效因)并未被明说,而是从"家养"的含义中被理解或揭示出来的,因此该"'Illah"是从属性的指示意义(Dalaalah)中提取出来的。所以,我们称这一"'Illah"为隐含的"'Illah"。

Here the Hukm of impurity or purity of the cat‟s saliva is linked to whether it is domesticated or not. So if the cat is domesticated then the saliva is pure and if not the saliva is impure. Here the text did not say explicitly that the reason for cat‟s saliva being pure is because it is domesticated. Rather we understand this from the indication (dalaalah) of the word „domesticated‟ and its linkage to the presence or absence of the Hukm i.e. when the cat is around the house it is not going to eat Najas (impurities) and hence its saliva is pure. However, if it is wild then it is likely to eat whatever it finds outside and so its saliva will not be pure. This „Illah is not stated but understood or notified from the meaning of domestication and hence the „Illah is extracted from the indication (Dalalaah) of the attribute. Thus, we call this „Illah an implicit „Illah.

派生的（استنباطاً）“علة”并非取自任何明文的介词或助词，也不取自言辞的指示（دلالة）。相反，它是通过推断结构或对一条或多条文本的审察而得出的。

The derived (Istinbaatan) „Illah is not taken from any explicit prepositions or particles and nor is it taken from the indication (Dalaalah) of the uttered expression. Rather it is inferred from the structure or a scrutiny of one or more texts.

这方面的一个例子是禁止私人占有公共资源的"Illah（效果因）。这一"Illah是通过考察多段圣训而推导出来的。

An example of this is the „Illah prohibiting the private ownership of public resources. This has been derived by looking at various Ahadith.

伊本·阿拔斯传述：先知ﷺ说："人们在三样东西上是合伙人：水、牧场和火。"（艾布·达乌德）

Ibn Abbas narrated that the Prophet (saw) said, “People are partners (associates) in three things: in water, pastures and fire” (Abu Dawud)

安那斯传述，他从伊本·阿拔斯处加上了一段话：

Anas narrated from Ibn Abbas adding:

"其价格是haram（禁止的）。"有传述称，艾卜·胡莱赖（愿安拉喜悦他）说：先知ﷺ说：

"and its price is haram (forbidden)." It is narrated from Abu Hurairah (ra) that the Prophet (saw) said:

“三样东西不得禁止众人使用：水、草场和火。”（伊本·马哲）

"Three things are not prevented from (the people); the water, the pastures and the fire." (Ibn Majah)

这是人们在水、牧场和火上互为合伙人的证据,并且个人不得独占这些东西。但需要注意的是,圣训只提到了三样东西,它们都是静态名词(Jamid),而且圣训中并未提及"Illah"(effective cause,即理由)。圣训未包含"Illah",这可能意味着这三样东西是唯一代表公共财产的东西,而不考虑它们是否因社区的需要而具有此类性质。

This is an evidence that people are partners (associates) in water, pastures and fire, and that the individual is prohibited from possessing them. But it is noticed that the Ahadith mentioned them as three, and they are Jamid (rigid) nouns, and there was no mentioning of „Illah (reason) in them. The Ahadith did not include „Illah (reason) and this could imply that these three things are the only ones which represent public property, with no consideration given to their depiction for the community‟s need for them.

然而,如果人们仔细考察这个问题,就会发现先知ﷺ允许个人占有塔伊夫和海拜尔的水源,他们确实为了灌溉自己的庄稼和田地而占有这些水。如果水的共享(即共同拥有)仅仅因为它是水,而不是出于考虑社群对它的需要,那么先知ﷺ就不会允许个人占有它了。

However, if one scrutinised the issue he would find that the Prophet (saw) allowed the possession of water in At-Taif and Khaybar by individuals, and they actually possessed it for the purpose of irrigating their plants and farms. Had the sharing (association) of water been just because it is water and not because of the consideration of the community‟s need for it, then he would not have allowed individuals to possess it.

“从先知（愿主福安之）的圣训中” Note: The "(saw)" honorific was rendered as "愿主福安之" in Chinese, with ﷺ placed after the Prophet's mention per the instructions. Here is the translation with the required symbol: 从先知穆罕默德的圣训中ﷺ

So from the saying of the Prophet (saw):

“人们在三样东西上是合伙人：水、牧场和火。”（阿布·达乌德）

"People are partners (associates) in three things: in water, pastures and fire” (Abu Dawud)

除了允许个人拥有少量的水之外，还可以推断出水、牧场和火之间的共同“illah”（理由）在于，它们都是公众不可或缺的社会公共资源。

In addition to his permission of individuals to possess small quantities of water, it can be deduced that the „Illah (reason) of association in the water, pastures and fire, is their being of the community utilities that are indispensable to the public.

因此，凡是属于公共利益范畴的事物，无论是水、牧场还是火，都被视为公共财产。

Therefore, anything that qualifies as being of the community utilities is considered a public property, whether or not it is water, pasture or fire.

因此，这里的“Illah（illah，效因）是一个派生的“Illah，因为它是通过对文本的审视推导出来的，而不是通过文本的明示含义或隐含含义（即表达的暗示意义）得出的。

Hence the „Illah here is a derived „Illah because it is inferred through the scrutiny of texts and not through an explicit meaning or an implied meaning of expressions.

第四种“Illah是“Qiyasan”（通过类比提取），即根据两者共有的有效关联，通过类比从一个既存的隐含“Illah”中提取出一个新的“Illah”。为帮助我们理解这一点，让我们看看下面这条道路安全指示：“疲劳时不要驾车”。

The fourth type of „Illah is Qiyasan (extraction through analogy), this is when a new „Illah is extracted from an existing implicit „Illah by way of analogy to the effective link that both share. To help us grasp this let us look at the following road safety instruction: „Do not drive when tired‟.

疲劳与驾驶之间有效的关联在于：疲劳时驾驶可能导致事故。因此，疲劳这一属性显然是禁止驾驶这一训令的"illah（动因）。然而，由于原有属性与hukm（判决）之间存在有效关联，便可以将现有属性与任何具有相同有效关联的新属性进行类比。因此，压力大时驾驶与疲劳类似，因为二者具有相同的有效关联，即都可能导致事故；这便是通过qiyas（类比）推导出的一个新"illah的例子。所以，压力大时驾驶同样违反该训令，正如疲劳时驾驶一样。

The effective link between tiredness and driving is that driving when tired may cause us to have an accident. Hence, the attribute of tiredness is obviously the „Illah for the instruction not to drive. However, because there is an effective link between the original attribute and the hukm then it is possible to make analogy between the existing attribute and any new attribute which shares the same effective link. Hence driving when stressed is analogous to tiredness because it shares the same effective link which is that it may cause an accident and hence this would be an example of a new „Illah extracted though Qiyas. So driving when stressed would also violate the instruction jut like tiredness.

Please paste the hadith text you would like translated into Chinese (Simplified). I will translate it according to the rules.

Now let us apply the same principle to the following hadith:

法官在愤怒的状态下不应作出判决。24

“The judge should not pass judgment in a state of anger”24

此处的隐含“illah（效因）是不应在愤怒时作出判决，因为愤怒会影响判决。因此，愤怒这一属性与该律例之间的有效关联（al-wasf al-mu'aththir）在于它会扰乱客观思考。由于存在这种有效关联，我们可以通过类比（qiyas）将愤怒与其他共享同一有效关联的新属性相类比，从而推导出一个新的“illah。例如，饥饿与愤怒类似，因为它们共享同一有效关联，即它会影响客观性。因此，饥饿通过类比推导出成为一个新的“illah。圣门弟子（Sahabah）将这段圣训的裁决扩展到任何在影响上类似愤怒的事物，例如极度饥饿和抑郁。25

Here the implicit „Illah for not passing judgment is anger because anger will effect the judgment. So the effective link between the attribute of anger and the rule is disruption to objective thinking. Due to the existence of an effective link we can make analogy between anger and other new attributes which share the same effective link and extract a new „Illah though Qiyas. For example hunger is analogous to anger because it shares the same effective link, which is that it will effect objectivity. Hence hunger is a new „Illah derived through analogy. The Sahabah extended the ruling of this Hadith to anything which resembles anger in its effect such as extreme hunger and depression.25