关于“ʿUrf”（习惯/惯例）的我的观点

关于“ʿUrf”（习惯/惯例）的我的观点 - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

这是一段归于伊本·马斯欧德（愿真主喜悦他）的言论，并非圣训。因此，它不能作为证据使用；而且它与“尔夫”（习惯做法）也没有关系，因为原文说的是“穆斯林所见的……”，而不是穆斯林习以为常、彼此相沿成习的做法。

This is a Qawl (speech) attributed to ‘Abdullah Ibn Mas’ood (ra) and is not a Hadeeth. Consequently, it cannot be used as a proof and additionally it has no relationship to the ‘Urf because the text states: ‘What the Muslims have seen…’ and not what they have become accustomed to and made habitual amongst themselves.

3 – 至于先知（ﷺ）所认可的那些习惯与惯例中的行为，例如穆达拉巴合伙（Mudaarabah）、伊斯提斯纳（Al-Istisnaa’，即订购制造某物）以及某些类型的贸易，那么依照这些行为而行事，被视为依据沙里尔的证据（Daleel Ash-Shar’iy）。这是因为它体现了先知（ﷺ）的认可与同意（Iqraar），而并非依据习俗（‘Urf）或惯例（‘Aadah）而行事。因为先知的默许性圣行（Sunnah At-Taqreeriyah，即认可与同意）本身就是沙里尔的证据。

3 – As for the actions that the Messenger of Allah (saw) approved of which were from the customs and norms like the Mudaarabah partnership, Al-Istisnaa’ (ordering the manufacture of a thing) or some of the types of trade, then acting by them is considered to be acting in accordance to the Daleel Ash-Shar’iy. That is because it represents the Iqraar (approval and consent) of the Messenger (saw) whilst it does not represent acting in accordance to the ‘Urf or ‘Aadah (norm). That is because the Sunnah At-Taqreeriyah (approval and consent) is a Daleel Shar’iy.

4 – 关于法学家们所认为构成“哈幂·沙尔奥”（Hukm Shar’iy，宗教判断）的依据，是基于“尔夫·盖尔威”（‘Urf Al-Qawliy，言语习惯）的情况：其中一部分与“伊斯塔拉赫”（Istilaah，术语约定）有关，另一部分则与事物的衡量或评估（Taqdeer）有关。

4 – In regards to what the Fuqahaa considered to represent a Hukm Shar’iy based upon the ‘Urf Al-Qawliy (speech custom) then some of this relates to the Istilaah (terminological convention) and some of it is related to the measuring or evaluating of things (Taqdeer):

关于术语（Istilaah）方面，毫无疑问，在制定术语的学者之中，它是被认可的。这并不涉及对事物或事情作出裁决（Hukm），而是涉及为某些含义提供并指定特定的名称。

A – As for what relates to the Istilaah (terminology) then there is no doubt in respect to its consideration amongst those who made the terminology and this is not related to providing the Hukm (judgment) upon things or matters but rather it relates to providing and designating specific names for meanings.

这方面的一个例子是，讲阿拉伯语的人已习惯于用“Daabbah”（动物）一词专指非人类的动物，尽管就其原初的语言规定而言，它涵盖了地上一切行走之物，包括人类在内。因此，这构成了所谓的“Haqeeqah Lughawiyah ‘Urfiyah”（习惯性语言实际），在适用伊斯兰教法规（Ahkaam Ash-Shar'iyah）时予以考虑。

An example of this is what the people of language have become accustomed to in respect to utilising the name ‘Daabbah’ for the non-human animals although in its original linguistic provision it had covered everything that moved upon the earth including the human. This therefore represents what is called a Haqeeqah Lughawiyah ‘Urfiyah (A customary linguistic reality) which is taken into consideration in respect to applying the Ahkaam Ash-Shar’iyah.

"Ma'roof"在此的意思是，她们的生活供给和衣物须依照与她相似的女性所享有的标准来提供。这些事务的评估应交由熟悉某位女性所需或必要的抚养费（Nafaqah）数额的专业人士来负责。每位女性的标准都依据其在社会中的生活水平以及所在家庭的情况来衡定。

The Ma’roof here means that the provision of their sustenance and clothing is required to be in accordance to those women who are similar to her. The evaluation of these matters would fall to the people of expertise who are aware of the amount of Nafaqah (spending) that is required or necessary for a particular woman. Each is evaluated in accordance to the level of their living in the society and the family that they live amongst.

因此，术语（Istilaah）与评估（Taqdeer）是为了落实裁决（Hukm）的现实（Manaat）所必需的。它们的作用在于厘清所要作出裁决的事物、事情或行为的实际情况。它们本身并不构成裁决之证据（Daleel）的来源。

The Istilaah (terminology) and Taqdeer (evaluation) are therefore necessary in order to realise the Manaat (reality) of the Hukm. They are required to make clear the reality of the thing, matter or action that is intended to pass judgment upon. They do not as such represent a source for the Daleel of the Hukm.

凡是将 Istilaah（约定俗成之义）与 Taqdeer（推定估量）用于在考察并落实 Hukm 之 Manaat（作用因）的过程中，解释和评判诸义理与事项，那么这样做并无问题。实际上，二者对每一位 Mujtahid（穆贾塔希德，即法学家）在推导 Ahkaam Ash-Shar’iyah（沙里尔律例）方面都是必不可少的。

So whoever took the Istilaah and the Taqdeer to be used to explain and evaluate the meanings and matters during the process of investigating and realising the Manaat of the Hukm, then there is no issue with that. Indeed, they are both necessary for every Mujtahid in relation to deducing the Ahkaam Ash-Shar’iyah.

5 – 至于“عُرْف عَمَلِيّ”（实践性习惯），即那些反复出现的行为，它们必须服从并从属于沙里尔（Shar‘a，伊斯兰教法）。这是因为确定无疑的是，穆斯林必须使自己的行为遵循真主（Ta’Aalaa）的命令和禁令，并受其约束，无论这些行为是否反复出现。

5 – As for the ‘Urf Al-‘Amaliy (action based custom), which are the repeated actions, then they must submit to and be subservient to the Shar’a. That is because it is decisive and definite that it is obligatory for the Muslim to make his actions proceed in accordance to and be regulated by the commands of Allah Ta’Aalaa and what He has forbidden, whether they have been repeated or not been repeated.

因此，习俗与惯例必须以沙里阿（Shar'a）为准则来裁决，而不能将习惯法（'Urf）视为一项沙尔里证据（Daleel Shar'iy）。

Consequently, it is obligatory for the customs and norms to be ruled over by the Shar’a whilst it is impermissible for the ‘Urf to be considered to represent a Daleel Shar’iy.

6 – 圣训的根本来源是启示(Wahi),它体现于《古兰经》和逊奈之中,这两者是两大根本证据。此外,凡是经由这两者证明为沙里业证据的,如公议(Ijmaa')和类比(Qiyaas),也被视为沙里业证据。反之,凡是未经这两者证明为沙里业证据的,则不是沙里业证据。

6 – The origin of the Adillah is the Wahi represented in the Kitaab and the Sunnah and these two represent the two main or fundamental evidences. In addition, that which has been proven by these two to be a Daleel Shar’iy, like the Ijmaa’ and the Qiyaas, are considered to be a Daleel Shar’iy. In contrast, that which is not proven by these two to be a Daleel Shar’iy is not a Daleel Shar’iy.

而且，“尔夫”（'Urf，习惯）并非从某个沙里尔文本中推导而来，《古兰经》或圣训的文本也未曾指明它作为证据的效力（Hujjiyah，即可作为证明和证据来源的权威性）。因此，它不是一条沙里尔原则（Qaa'idah Shar'iyah），也不是一项沙里尔总体证据（Daleel Shar'iy Ijmaaliy），即不像《古兰经》、圣训、公议（Ijmaa'）和类比推理（Qiyaas）那样的证据来源。

And the ‘Urf has not been deduced from a Shar’iy text and the texts from the Qur’aan or the Sunnah have not guided to its Hujjiyah (validity as a proof and source of evidence). It is therefore not a Qaa’idah Shar’iyah and not a Daleel Shar’iy Ijmaaliy (source of evidence like the Kitaab, Sunnah, Ijmaa’ and Qiyaas).