我对“Shar’u Min Qablinaa”（前人之法）的看法
My Opinion In Respect To Shar’u Min Qablinaa
"Shar'u Min Qablinaa"(前人之法)不是我们的律法,也不被视为伊斯兰教的法源(Adillah Ash-Shar'iyah)。其依据是《古兰经》、圣训(Sunnah)以及圣门弟子的一致意见(Ijmaa' As-Sahaabah)。
The Shar’u Min Qablinaa is not a Shar’a for us and it is not considered to be from the Adillah Ash-Shar’iyah. The Daleel for that is the Kitaab, the Sunnah and the Ijmaa’ As-Sahaabah.
1 - 至于《Kitaab》(《Kitaab》):
1 - As for the Kitaab:
真主(SWT)说:
Allah (swt) has said:
真的，在安拉看来，唯一的宗教是伊斯兰（《阿勒·伊姆兰》19）。
Verily, the Deen with Allah is Islaam (Aali ‘Imraan 19).
他(SWT)说:
And He (swt) said:
凡寻求伊斯兰以外之宗教者，绝不会被接受，他在后世必定是亏损者之一（阿里·伊姆兰 85）。
And whoever seeks a Deen other than Islaam, it will never be accepted of him, and in the Hereafter he will be from the losers (Aali ‘Imran 85).
而伊斯兰是安拉(SWT)降示给穆罕默德ﷺ的宗教(Deen)。
And Islaam is the Deen that Allah (swt) revealed upon Muhammad (saw).
第一节经文的意思是：在穆罕默德使者（ﷺ）被派遣之后，真主所悦纳的宗教只有伊斯兰教。
The meaning of the first Aayah is that the Deen that is considered to be acceptable to Allah after the sending of the Messenger Muhammad (saw) is the Deen of Islaam.
第二节经文的意思是：在穆罕默德（ﷺ）被派遣之后，凡是信奉伊斯兰教以外之宗教的人，真主都不会接受他的（信仰），他在后世必定是亏损者之一。这一点有以下依据：基督徒和犹太教徒也在伊斯兰教的教法之下被提及，并被命令放弃他们的教法。此外，穆罕默德（ﷺ）被派遣之后的基督教和犹太教被视为库夫尔（不信），其信徒则是库法尔（不信者）。这表明“沙尔阿·敏·各布林纳”（前人的教法）对我们而言并非教法，而且遵循前人的教法实际上是哈拉姆（禁止的）。
And the meaning of the second Aayah is that whoever embraces a Deen other than the Deen of Islaam after the sending of Muhammad (saw) then Allah will not accept that from him and he will be from amongst the losers in the hereafter. This is supported by the fact that the Nasraaniy (Christian) and Yahoodiy (Jew) are addressed by the Sharee’ah of Islaam and commanded to leave their Sharee’ahs. In addition, Christianity and Judaism after the sending of Muhammad are considered to be Kufr (disbelief) and their adherents Kuffaar (disbelievers). This indicates that the Shar’u Min Qablinaa is not a Shar’a for us and indeed it indicates that it is Haraam to follow the Shar’u Min Qablinaa.
真主（SWT）说：
Allah (swt) said:
{وَلِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا} （الْمَائِدَة：48） Wait — per the rules, the Qur'an verse text inside { } should be kept as is, and the reference is translated. The verse text here is the original Arabic-style rendering the user wrote in English; translating it faithfully: 对你们每一个民族，我们都规定了一条律法和一条道路。（《筵席》：48）
And to each of you we provided a Shir’ah (path/law) and Minhaaj (method) (Al-Maa’idah 48).
这意味着，穆罕默德（ﷺ）的伊斯兰教法（Sharee'ah）并非先前的各个教法（Sharaa'i'），而先前的各个教法也不是穆罕默德的教法，因为它们并非他的 Shir'ah 和 Minhaaj；而每一位使者都有其 Shir'ah 和 Minhaaj。因此，这就是一个证据：他和他的乌玛（Ummah）只能遵行伊斯兰的教法，而不得遵行其他任何教法。
This means that the Sharee’ah of Muhammad (saw) is not the previous Sharaa’i and that the previous Sharaa’i are not the Sharee’ah of Muhammad because they are not his Shir’ah and Minhaaj in the case where every Messenger has a Shir’ah and Minhaaj. This is therefore a Daleel that he and his Ummah are restricted to adhering to the Sharee’ah of Islaam and not to any other Sharee’ah.
2 – 至于逊奈(Sunnah):
2 – As for the Sunnah:
jābir (ra) 传述：安拉的使者ﷺ说： Note on the honorific rules: the original's "(saw)" after the Messenger of Allah was replaced with a single ﷺ. Since "(ra)" is an abbreviated honorific for a Companion and not a written-out one, I kept it as given, as the rules specify keeping (SWT) and ﷺ exactly and treating other honorifics in words; if you want "(ra)" rendered differently, let me know.
Jaabir (ra) related that the Messenger of Allah (saw) said:
我被赐予了五件前所未有的事，在我之前无人得到过：每一位先知都是专门被派遣到他的本族人民中，而我被派遣给每一个红色和黑色的人（即所有人）。（布哈里和穆斯林）
I have been given five (matters) that no one had been given before me: Every Nabi was sent to his people specifically whilst I have been sent to every red and black (i.e. everyone) (Al-Bukhaari and Muslim)
在此,使者(saw)告知我们:在他之前的每一位先知(Nabi)都是被派遣给他的民众(Qawm)的,这具体意味着他不是被派遣给其民众之外的人的,而其他人也不受他的沙里尔法(Sharee'ah)约束。因此可以确定,除穆罕默德ﷺ之外,没有任何先知(Anbiyaa')被派遣给我们,所以他们的沙里尔法对我们而言并非沙里尔法。
Here the Messenger (saw) is informing us that every Nabi before him was sent to his people or nation (Qawm) specifically meaning that he had not been sent to other than his Qawm and that others were not bound by his Sharee’ah. It is therefore established that none of the Anbiyaa’ were sent to us apart from Muhammad (saw) and consequently their Sharee’ahs are not a Sharee’ah for us.
3 – 至于圣门弟子的公议（Ijmaa’ As-Sahaabah）：
3 – As for Ijmaa’ As-Sahaabah:
圣门弟子的共识已经确立：先知穆罕默德ﷺ的律法废止了此前那些先知和使者的律法；若有人依照那些律法进行崇拜，那是因为它们被我们的律法所确认，而不是因为它们仍然有效。
The Ijmaa’ As-Sahaabah has convened over the Sharee’ah of the Nabi Muhammad (saw) abrogating the Sharee’ah of those Prophets and Messengers that came previously and if worships were undertaken in accordance to them then that was due to being affirmed by our Sharee’ah and not as an abrogation to them.
此外,如果“沙尔乌·敏·吉布利纳”(Shar'u Min Qablinaa)对我们而言是一种律法,那么圣门弟子(愿真主喜悦他们)必定会极其重视它们、关注它们、将它们传给我们,并与我们的沙里尔阿(Sharee'ah)一同记录下来。然而,这并没有发生,因为“沙尔乌·敏·吉布利纳”对我们而言并不是律法。
In addition, had the Shar’u Min Qablinaa been a Shar’a for us, then the Sahaabah (rah) would have paid a great deal of attention to them, cared for them, transmitted them to us and recorded them along with our Sharee’ah. However, that did not happen because the Shar’u Min Qablinaa is not a Shar’a for us.
对一些论点的回应：
Response to some of the arguments presented:
关于安拉塔阿拉的言论：
As for the Qawl of Allah Ta’Aalaa:
我们在《讨拉特》中为他们规定：以命偿命，以眼还眼，以鼻还鼻，以耳还耳，以牙还牙，伤口也要以同等方式偿还（Qisaas）。（《筵席章》45节）
And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution (Qisaas) (Al-Maa’idah 45).
这段经文中提到的律例，并非因为它们在此节经文中被提及，才对我们确立；而是通过我们的伊斯兰教法中的其他证据得以证明的。因此，经文中提到以色列后裔所被规定的“以眼还眼”的复仇之法（Al-Qisaas），也是我们伊斯兰教法中的律例之一。安拉（SWT）说：
The Ahkaam mentioned in this Aayah were not established for us because they have been mentioned in this Aayah but rather through being proven by other Dalaa’il (indications) from our Sharee’ah. So Al-Qisaas (the law of retribution) mentioned in the Noble Aayah as being prescribed upon Bani Israa’eel is also a Hukm from the Ahkaam of our Sharee’ah. Allah (swt) said:
哦，信道的人们啊！凡杀人的，法律规定你们应当对被杀者实行抵偿（Al-Qisas，即刑罚上的平等原则）。（《黄牛》178）
O you who believe! Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder (Al-Baqarah 178).
他(SWT)说:
And He (swt) said:
这段文字是一节古兰经经文的译文，按规则应保留经文的花括号，且不在经文内加ﷺ。 {所以，谁侵犯了你们，你们就照他侵犯你们的方式侵犯他。}（黄牛章 194）
So whoever has assaulted you, then assault him in the same way that he has assaulted you (Al-Baqarah 194).
据先知的圣训所载(ﷺ)，
And it is established by the Qawl of the Messenger (saw):
故意杀人，应当以命偿命，除非被杀者的监护人宽恕（见《Majma’ Az-Zawaa’id》6卷286页，引自Al-Tabaraani）。
(For) the intentional (killing) is retaliation unless the guardian of the killed person pardons (At-Tabaraani in Majma’ Az-Zawaa’id 286/6).
而他的圣训（ﷺ）：
And his Qawl (saw):
任何遭受谋杀或伤害的人，都可以从三种方式中选择一种：或实施同态复仇（即处死凶手），或予以宽恕，或接受命价（血金）。（由艾哈迈德、艾布·达乌德和伊本·马哲辑录。）
Whoever is afflicted by murder or injury then one of three is chosen: Either retaliation (i.e. death), or pardon or takes blood money (Ahmad, Daawood and Ibn Maajah).
至于真主的使者(愿主福安之)的圣训:
As for the Qawl of the Messenger (saw):
如果你们中有人因睡眠或遗忘（疏忽）而错过了一次拜功，那么他一想起来就应当立即补拜。（穆斯林）
If any of you misses a prayer due to sleep or forgetfulness (carelessness) then he must pray it as soon as he remembers (Muslim)
在他（saw）诵读安拉至高者的以下经文，并在此之后作出此陈述的情形中ﷺ Note: I translated "(saw)" as an honorific that should be written as ﷺ after the Prophet, per the rules. The phrase "Qawl of Allah Ta'aalaa" is rendered as 安拉至高者的经文 with the remaining text kept as the original structure implies.
In the case where he (saw) recited the following Qawl of Allah Ta’Aalaa following this statement:
“并为纪念我而谨守拜功。”（《古兰经》20:14）
And establish prayer for My remembrance (TaHa 14)
这是对穆萨（愿主赐其平安）的称呼。
Which is an address to Mousaa (as).
使者(saw)在解释对于睡过头或忘记在时间内拜功的人的判决之后提到那段经文，其目的仅在于说明：伊斯兰教法在此问题上的判决，与赐予穆萨(as)的判决相同。因此，我们的遵从与奉行，是依照我们的使者穆罕默德(saw)所告知我们的内容，而不是依照安拉(swt)对穆萨(as)所说的话。
The Messenger’s (saw) mention of the Aayah after explaining the Hukm for the one who slept through of forgot to perform his Salaah in its time was only to explain that the Hukm Ash-Shar’iy of Islam in this issue is the same Hukm that was provided to Mousaa (as). Therefore, our commitment and adherence is in accordance to that which our Messenger Muhammad (saw) informed us of and not in accordance to what Allah (swt) addressed Mousaa (as) with.
注意事项：
Extra point of note:
我在“立法来源”（Masaadir At-Tashree'）这一部分中提到了：习惯法（Al-‘Urf）、圣门弟子的主张（Madh'hab As-Sahaabiy）以及前人的律法（Shar'u Min Qablinaa），我这样做是为了阐明并厘清我对它们的看法，正如此前一些学者在其著作中所做的那样……愿安拉赐予我们达到最正确理解的启示，我们也依照祂所教导我们的方式向祂祈祷：
I have mentioned within the section of the Masaadir At-Tashree’ (sources of legislation): Al-‘Urf, Madh’hab As-Sahaabiy and Shar’u Min Qablinaa, and I did that to explain and make clear my opinion in respect to them just like some of the previous ‘Ulamaa had done in their works… May Allah inspire us to reach the strongest understanding and we supplicate to Him as He has taught us:
“我们的主啊！如果我们忘记了或犯了错，求你不要惩罚我们。我们的主啊！求你不要把我们承担不起的重担加在我们身上，像你加在我们以前的人身上那样。我们的主啊！求你不要让我们承受不了的负担。求你宽恕我们，赦免我们，怜悯我们。”（《古兰经》2:286）
"Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us. Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us” (Al-Baqarah 286).