基于“伊斯提斯哈卜”（istishaab，原状推定）的律例
The Ahkaam Which Are Based Upon Al-istishaab
"استصحاب"（Al-Istishaab）对于法学家和穆哲台希德（mujtahid）都是必需的，许多"أحكام"（Ahkaam，律法规定）正是通过它而产生。古尔图卑（Al-Qurtubiy）说："坚持"استصحاب"对每个人都是必要的，因为它代表了"أصل"（Asl，根据或基础），先知的使命和"شريعة"（Sharee'ah，伊斯兰教法）正是建立在这一基础之上。如果我们不坚持（认为）那些"أدلة"（Adillah，证据）的状况会持续不变，那么就不可能获得关于这些事项的任何知识。"
Al-Istishaab is necessary for the Faqeeh and the Mujtahid and many Ahkaam come about through it. Al-Qurtubiy said: “To uphold Al-Istishaab is necessary for everyone because it represents the Asl (origin/basis) that the Prophethood and Sharee’ah is built upon. If we had not held (the view of) the continuance of the condition of those Adillah then no knowledge of those matters would have been attained”.
因此,在一切事务中,原则(Asl)依然有效并持续存在(Istishaab),直到有与之相反或相悖的证据(Daleel)被确立。然而,学者们将关于先前裁决的 Istishaab 按照各类问题分为四类。
Therefore, in all matters, the Asl (origin) carries through and continues (Istishaab) until a Daleel is established contrary or in opposition to that. However, the ‘Ulamaa categorised Al-Istishaab in regards to the previous Ahkaam for the issues into four categories:
1 – 以“原则性许可”为基础的istishaab（沿用原状推定）：
1 – Istishaab of the Hukm of Al-Ibaahah Al-Asliyah (original permissibility):
《基本原则》确立了以下内容：
The Qaa’idah Al-Usooliyah establishes that:
关于事物的原则是允许的，只要没有引证出禁止它的证据。
The origin in respect to the things is permissibility as long as no evidence for its prohibition has been cited.
因为真主（SWT）说：
That is because Allah (swt) said:
{他是为你们创造地上一切的}（《黄牛》29）
It is He who created for you all that is on the earth (Al-Baqarah 29).
而至高的真主说:
And He Ta’Aalaa said:
并且祂为你们制服了天上的一切和地上的一切，全都出于祂的恩赐。（Al-Jaathiyah 13）
And He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him (Al-Jaathiyah 13).
这里上文所提到的"塔斯赫尔"（即将事物供人役使、为人所用），只有在利用这些受造之物是被允许的（"穆巴赫"）情况下才会发生。然而，真主（SWT）将祂所禁止的事物从这些受造之物中排除在外：其中包括死物（腐肉）、血液，以及猪肉，还有其他被禁止的事物。
This Taskheer (putting at disposal to be used) mentioned in the above Aayah cannot occur unless the benefiting by these created things is permissible (Mubaah). However, Allah (swt) exempted or excluded from these created things, things that he has made Haraam: That includes the carrion, blood and flesh of the pig amongst other prohibited things.
示例:
Example:
如果一位Faqeeh被问及某事物的Hukm(法律裁决),即它是Halaal(合法)还是Haraam(非法),而他没有找到禁止它的Hukm,那么依据Istishaab(持续原则),即经《古兰经》经文和圣训所提及的原初许可之原则,该事物即为Mubaah(允许)。
If a Faqeeh is asked about the Hukm (legal ruling) of a thing from amongst things in respect to it being Halaal or Haraam, then if he does not find a Hukm for its prohibition it would then be Mubaah in following (Istishaab) of the original rule of permissibility that has been mentioned in the Aayaat and the Ahaadeeth.
这一类型的“الاستصحاب”（伊斯提斯哈布，即持续原则）已获得大多数学者（জمهور）的一致认可。 Note: the Arabic term "Jumhoor" should be rendered in the Chinese: 这一类型的伊斯提斯哈布（الاستصحاب，持续原则）已被绝大多数（جمهور）学者所公认。
This category of Al-Istishaab has been agreed upon by the Jumhoor (vast majority) of the ‘Ulamaa.
2 – 原始无责（Istishaab Al-Baraa’ah Al-Asliyah）或原始不存在（al-‘Adam Al-Asliy）
2 – Istishaab Al-Baraa’ah Al-Asliyah (original non-liability) or al-‘Adam Al-Asliy (original non-existence)
众所周知,关于人的责任(Dhimmah)的根本原则(Asl)是:除非有确凿的证据(Daleel)证明,否则其不负担任何他人的权利。
It is known that the Asl (origin) in respect to the Dhimmah of the Insaan (liability/responsibility of the person) is its non-preoccupation in relation to the right of anybody unless a Daleel is established over it.
示例:
Example:
如果有人声称别人欠他一笔债务，而对方否认，那么就适用“istishaab al-bara'ah al-asliyyah”（原始无罪推定，即免除其“dhimmah”（责任）于该债务）。除非提出主张者以“bayyinah”（证据）证明债务的存在。而如果被指控者被要求宣誓（“hilf”）却拒绝，不会因其拒绝而对其作出判决。这是因为原则和原始状态是免于责任，而宣誓（“yameen”）只针对提出主张者，之后如果他这样做了，被告或被主张者才会被判决（即判决对其不利）。
If a person claims that he has a debt owed to him from somebody and that person denies the debt, then it would follow the Istishaab of Al-Baraa’ah Al-Asliyah (original innocence) which is the freeing of his Dhimmah (liability) from the debt. This is unless the claimant proves the existence of the debt by way of a Bayyinah (testimonial evidence). And if the one who has the claim made against him is requested to swear an oath (Hilf) but refuses, judgment is not passed against him because of his refusal. That is because the origin or original position is being free of liability and the Yameen (swearing of an oath) is only upon the claimant and then if he does that the one being accused or who has a claim against him is judged against (i.e. the verdict is passed against him).
Another example:
Another example:
如果合伙人声称他没有从已经进行的贸易中获得利润，那么他的话是可信的，因为利润是在原本不存在的基础上新增的事物，除非有证据（Bayyinah）证实已经获得了利润。
If the partner claims that he has not received profit from the trade that has been conducted, he is believed in his speech because the profit is a newly added matter upon the original non-existence unless a Bayyinah (evidence) is brought confirming the gaining of profit.
3 – 对已由证据确立其肯定的事物所作的"Istishaab"（沿用原状推定）
3 – Istishaab of that which the evidence has upheld its affirmation
示例:
Example:
如果某项财产的所有权已经被证实或确认归属于某人，那么只要没有证据表明该所有权已经消失或被移除，就应判定这一所有权持续存在。另一个例子：
If the ownership of a certain property has been proven or affirmed for a person, the judgement of the continuation of this ownership is passed as long as the Daleel has not indicated its disappearance or removal. Another example:
如果一个人为了拜功而做了小净（Wudoo’），之后对其小净是否已被破坏或失效产生怀疑，他就依据“伊斯提沙卜”（Istishaab）以其小净拜功，因为经据已经确立了小净的有效性。直到有确凿的经据表明其小净已被破坏或失效为止。
If a person makes Wudoo’ for the performance of the prayer and then has a doubt in respect to having broken or invalidated his Wudoo’, he prays with his Wudoo’ due to Istishaab of that which the Daleel has established. That is until the Daleel is established that indicates the invalidation or breaking of his Wudoo’.
4 – 争议语境中的“伊斯提沙卜”与“伊吉玛尔”的判决
4 – Istishaab of the Hukm of Al-Ijmaa’ in the context of dispute
如果针对某个问题(Mas'alah)的某项律例(Hukm)已经达成共识(Ijmaa'),而该问题中的某个属性(Siffah,即描述性要素或特征)发生了变化,那么该律例是否仍保持不变?学者们在这一点上存在分歧。
If Ijmaa’ occurs upon a Hukm of a particular Mas’alah (issue) and that Siffah (descriptive element/attribute) that is in the issue changes, then does the Hukm of the issue remain as it is? They (the ‘Ulamaa) have differed in respect to that.
示例:
Example:
这位已因缺水而进行了 Tayammum（干净土净）的人，若在礼拜过程中发现了水，其裁决是什么？他对于完成礼拜或不完成礼拜，应当如何处理？
What is the Hukm if the one who has made Tayammum due to the absence of water discovered water during his prayer? And how should he act in respect to completing his Salaah or not completing it?
A – 阿布·哈尼法认为，若在礼拜中看见水，其礼拜即告无效，他必须进行小净（Wudoo'）并重新开始礼拜。阿布·哈米德·安-加扎利、阿布·泰伊卜·塔巴里、伊本·萨巴格及其他教法学家也赞同这一观点。 B – 至于沙斐仪，他认为其礼拜是有效的（Saheeh），礼拜期间看见水对其礼拜没有任何影响或作用。达伍德·宰希里、阿米迪和伊本·哈吉卜等人也坚持这一观点。
A – Abu Haneefah views that his Salaah is invalidated upon the sighting of the water and Wudoo’ is necessary for him and to resume his Salaah. Abu Haamid Al-Ghazaaliy, Abu At-Tayyib At-Tabari, Ibn As-Sabaagh and other Fuqahaa’ also agreed with this opinion. B – As for Ash-Shaafi’iy then he viewed that his Salaah is Saheeh (valid) and the sighting of the water during his prayer has no impact or effect upon his Salaah. This opinion was also upheld by Dawood Azh-Zhaahiriy, Al-Aamadiy and Ibn ul-Haajib amongst others.
至于 Ash-Shaari'-Tarjeeh（权衡）：
At-Tarjeeh (outweighing):
- 在有水的情况下，因缺水而做了泰耶穆姆（Tayammum）的人，其泰耶穆姆失效，这一点是由经文确立的，而非由公议（Ijmaa'）确立。 - 当做了泰耶穆姆的人，在持续缺水的既定状态（Istishaab）下开始拜功时，他是在完全满足其有效条件的情况下开始拜功的，除非遇到使拜功无效的事物，否则他不会退出拜功。看到水并不会破坏或使拜功无效，而拜功是一个从泰克比尔·伊赫拉姆（Takbeer Al-Ihraam）开始、以万物安拉（Salaam）结束的连续行为。因此，只要他满足了拜功有效的条件，他所做的拜功就算数。
- The invalidity of At-Tayammum when water is present of the one who has made Tayammum due to the absence of water is established by the text and not by Ijmaa’. - When the one who made Tayammum entered into the state of the Salaah he was continuing upon (Istishaab) the case of the absence of the water and so he began his Salaah having met the conditions of its validity in full (completely) and he does not exit from his Salaah apart from by that which invalidates it. Seeing water does not break or invalidate the prayer and the prayer is one continuous action beginning with the Takbeer Al-Ihraam and ending with Salaam. Therefore, his performance of the Salaah counts for him as long as he had fulfilled the conditions for its validity.