ijmā'（共识）的层次或等级（Maraatib） - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

ijmā'（共识）的层次或等级（Maraatib） - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

这是指：某位属于“伊吉玛”（Ijmaa’，公议）者，就某个问题（Mas’alah）给出了一个意见，并将其视为一项沙里亚裁决（Hukm Shar’iy），而没有任何人反对或否认它。

This is when one of the people of Ijmaa’ provides an opinion in a Mas’alah (issue) from amongst the Masaa’il (issues), on the basis of it being a Hukm Shar’iy, and no one renounces or disclaims it.

沙斐仪（Ash-Shaafi’iy）并不采纳“伊jmā‘ 的沉默”（Ijmaa’ As-Sukootiy），与他持同样立场的还有许多法学家；而其中一些人则将其视为伊jmā‘，但其效力低于明确的伊jmā‘（Ijmaa’ As-Sareeh）。另有一种观点认为，它可以作为一种有效的证据（Hujjah），但不被归类为伊jmā‘。

Ash-Shaafi’iy did not adopt Ijmaa’ As-Sukootiy in addition to many of the Fuqahaa whilst some of them considered it as an Ijmaa’ but of a lesser strength as compared to the Ijmaa’ As-Sareeh. In another opinion it was considered to represent a Hujjah (valid legal proof) but not classified as Ijmaa’.

关于圣门弟子的"伊具玛·苏库提"（默示共识），其情形是：圣门弟子中的某一位提出或表达了某种见解，其他圣门弟子知晓此事，而他们之中无一人加以反对或否认。如果满足以下条件，这便被视为（有效地）构成一项"伊具玛"（共识）：

The Ijmaa’ As-Sukootiy in respect to the Sahaabah occurred when one of the Sahaabah held or stated an opinion which the Sahaabah were aware about about and then none of them denounced or denied it. This is considered to (validly) represent an Ijmaa’ (consensus) if the following conditions are realised and met:

1 – 该“夏尔奥”（伊斯兰教法）裁决属于应当受到谴责的事，而圣门弟子对此不会保持沉默，因为他们不可能对“munkar”（必须加以谴责和否认的事）保持沉默。这类似于欧麦尔·本·哈塔布（愿真主喜悦他）取走比拉勒·穆兹尼（Bilaal Al-Muzniy）的土地一事，那片土地是先知ﷺ分封给他的，而他在三年多的时间里未加耕种。

1 – That the Hukm Ash-Shar’iy was from that which would (normally) be denounced and the Sahaabah would not remain silent over it because of the impossibility of them remaining silent over a Munkar (a matter that must be denounced and denied). This is like what happened in respect to ‘Umar Ibn Al-Khattaab (ra) when he took the land of Bilaal Al-Muzniy, which the Messenger of Allah (saw) has apportioned to him, after he left it unworked on for more than three years.

2 ——这一判决广为人知，且圣门弟子（Sahaabah）知晓并了解此事，因为若他们并不知情、未曾得知，那么他们的沉默不能被视为同意，也不构成伊吉玛尔（Ijmaa'）。

2 – That this Hukm became well known and the Sahaabah knew and were aware of it because their silence without being aware of it or knowing about it is not considered to represent agreement or an Ijmaa’.

3 – 这件事并不属于那类让阿米尔·穆minīn（信士的领袖）可以依自己的意见处置的事务，例如国库（Bait ul-Maal）的收入。原因在于，这些事务属于他依法应当履行的职责与权限，而沙里亚已依据《古兰经》与圣行（Sunnah）赋予了他这些权限。

3 – That the matter is not from that which the right has been provided to the Ameer Al-Mu’mineen to act in accordance to his opinion like the revenues of the Bait ul-Maal (treasury). That is because these matters are from his mandatory powers and jurisdiction which the Shar’a has provided to him based upon the Kitaab and the Sunnah.

有些学者认为明确的一致同意（الإجماع الصريح）是确定性的（قطعي），而默示的一致同意（الإجماع السكوتي）是或然性的（ظني）。

- Some considered the Ijmaa’ As-Sareeh to be Qat’iy and the Ijmaa’ As-Sukootiy to be Zhanniy.

正确的观点是：就其作为一种概括性证据（Daleel Ijmaaliy）、作为伊斯兰教法规（Ahkaam Ash-Shar'iyah）来源之一而言，圣门弟子的共识（Ijmaa' As-Sahaabah）之所以具有可信性（Hujjiyah），必须是确定的（Qat'iy），而这一点只有在圣门弟子的共识中才能得到满足。

The correct view is that the Hujjiyah of Ijmaa’ As-Sahaabah in respect to it being a Daleel Ijmaaliy and a source from the sources of the Ahkaam Ash-Shar’iyah must be Qat’iy and that this is not fulfilled except in Ijmaa’ As-Sahaabah.

至于从《伊吉玛尔》（Al-Ijmaa’）这一来源推导出的艾哈卡姆（Ahkaam），它们与逊奈（Sunnah）同等对待。它可以是穆塔瓦提尔（Mutawaatirah）的，此时就其肯定性而言属于确定可靠（Qat’iy Ath-Thuboot），因为圣门弟子（Sahaabah）对此达成一致并形成了公议；它也可以出自独任传述（Akhbaar Al-Aahaad），此时则属于或然可靠（Zhanniy Ath-Thuboot）。

As for the Ahkaam derived from the source of Al-Ijmaa’ then they are treated like the Sunnah. It can either be Mutawaatirah in which case it would be Qat’iy Ath-Thuboot in respect to the Sahaabah having agreed and held a consensus upon it, or it can be from the Akhbaar Al-Aahaad in which case it would be Zhanniy Ath-Thuboot.

遵循并依据伊吉玛（Ijmaa'）是必须履行的义务（Waajib），无论其来源是确定性的（Qat'iy Ath-Thuboot）还是推测性的（Zhanniy Ath-Thuboot）。这是因为，正如我们此前所提到的，圣门弟子的伊吉玛揭示并披露了一个沙里尔证据（Daleel Shar'iy），该证据并未直接传到我们这里；而是通过圣门弟子的伊吉玛，传到了我们这里的、基于该证据的判决（Hukm）。

Working with and acting by the Ijmaa’ is Waajib (obligatory) whether it was Qat’iy Ath-Thuboot or Zhanniy Ath-Thuboot. This is because the Ijmaa’ As-Sahaabah, as we have mentioned, reveals and discloses a Daleel Shar’iy that did not reach us (directly) but rather the Hukm that was based on a Daleel reached us by way of Ijmaa’ As-Sahaabah.