关于学者们对“al-maṣāliḥ al-mursalah”（公益/不受限定的公共利益）的见解 - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

关于学者们对“al-maṣāliḥ al-mursalah”（公益/不受限定的公共利益）的见解 - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

0% read · 1 min left

《Al-Waadih Fee Usool ul-Fiqh》 Bookmark

This chapter was translated automatically from English and may contain mistakes. Read the original

Show original

关于学者们对“al-maṣāliḥ al-mursalah”（公益/不受限定的公共利益）的见解

The Opinions Of The ‘ulamaa In Respect To Al-masaalih Al-mursalah

by Muhammad Hussein Abdullah1 min readViewed 176 times

学者们在采纳或运用“al-Maṣāliḥ al-Mursalah”（公益原则，即“马斯兰”）的问题上，分为三派。

The Fuqahaa have divided in respect to the adoption or utilisation of Al-Masaalih Al-Mursalah into three groups:

1 ——一派认为，除了经文（Nusoos As-Sharee'ah）所规定的之外，不存在任何Maslahah（公益/利益），这一派便是否定类比推理（Qiyaas）的人。因此他们主张：除了经文所带来的内容之外，不存在Maslahah，我们也不从经文之外寻求任何Hukm（判决/律例）。

1 – A group that does not see any Maslahah outside of the Nusoos As-Sharee’ah and these are those who deny Qiyaas. They therefore assert that there is no Maslahah except for what the text has brought and that we do not seek a Hukm from other than that.

2 — 第二类学者从文本中寻求公益（Masaalih），因此，凡是在某一事物中实现了文本所包含的公益的，他们都将其与该文本类比。该事物将获得文本中所提及的公益的同一裁定。因此，他们不会考虑公益，除非它有特定的、具体的经训证据（Daleel Shar'iy Khaass）作为依据。他们认为，在大多数情况下实现此公益的那些规范性依据，即是类比（Qiyaas）的起因（'Illah）。

2 – The second group seeks the Masaalih from the texts and so they make analogy with every subject in which the Maslahah is realised upon the subject that has a text including the Maslahah. It would take the same Hukm of the Maslahah mentioned within the text. They therefore do not look to the Maslahah unless it has a proof for it from a Daleel Shar’iy Khaass (specific). They consider the regulators in which this Maslahah is realised in most cases to be an ‘Illah of Al-Qiyaas.

伊玛目马立克是采纳并运用“al-Maṣāliḥ al-Mursalah”（公共利益，即未经特定经文规定的公益考量）的主要倡导者，他规定了四个运用或援引它的条件（shurūṭ）。

Al-Imaam Maalik was the main flag bearer in respect to taking and utilising Al-Masaalih Al-Mursalah and he stipulated four conditions (Shuroot) for it to be employed or referred to:

A – 所谓“马斯拉哈·穆尔赛莱”（Maslahah Al-Mursalah，无依据的公共利益）符合且契合立法者（Ash-Shaari'）的“玛嘎system”（Maqaasid，目标与意图），因此它不与源自根本依据（Usool）的任何原则（Asl）相抵触，亦不与确定性的证据（Qat'iy Adillah）相违背。相反，它与立法者意欲实现的诸般利益（Masaalih）相一致，例如保全生命、宗教、财产、后代与理智。

A – That the Maslahah Al-Mursalah is fitting and in line with the Maqaasid of the Shaari’ and so it does not oppose an Asl (origin) from its Usool (origins/fundamentals) of a Daleel from its Qat’iy Adillah (evidences). Rather it in agreement to the Masaalih that the legislator has intended to be achieved like the preservation of the life, the Deen, the wealth, the progeny and the mind.

B——马斯莱哈·穆尔赛莱（Maslahah Al-Mursalah）本身是“可被理性接受的”（Ma'qoolah），也就是说，如果把它呈现给有理智的人，他们会欣然接纳。

B – That the Maslahah Al-Mursalah is Ma’qoolah (reasonable/rationally acceptable) in its self so that if it was presented to the people of intellect it would be received with acceptance.

C – 即：在这样的情况下，采取（这一做法）可以消除哈拉吉（困难、艰难），因为如果不采取，人们在其所处的语境或场合中就会陷入困难或艰难。而真主塔阿拉已经说过：

C – That taking it removes the Haraj (difficulty/hardship) in the case where if it was not to be taken, in its context or place, the people would then be left (or find themselves) in difficulty or hardship. This is whilst Allah Ta’Aalaa has said:

D – 公益（Maslahah）是'Aammah（普遍的），即它为民众带来利益、消除民众的伤害，而不是为某个特定群体、派别或个人而设。

D – That the Maslahah (benefit/interest) is ‘Aammah (for general public good) bringing the benefit to the people and repelling the harm from them and that it is not for a certain group, faction or person.

Please provide the English text you'd like translated into Simplified Chinese. I'll translate it faithfully and return only the translation.

Additional points:

马沙利哈·穆尔赛莱（Al-Masaalih Al-Mursalah）是穆斯林法学家之间存在分歧的一个根据（Asl）。哈乃斐派（Al-Hanafiyah）和沙斐仪派（Al-Shaafi'iyah）不认为它是一个独立的根据（Asl），而是将其归入类比（Al-Qiyaas）这一范畴之内。因此，如果不存在经文（Nass）来指明该公益（Maslahah），它便会被拒绝，并被视为无效（Mulghaah）。至于马立克派（Al-Maalikiyah）和罕百里派（Al-Hanaabilah）的观点，则认为马沙利哈·穆尔赛莱是被考虑并采纳的，只要它满足前面提到的四个条件。在他们看来，它体现了真主立法者（Al-Shaari'）的目的（Al-Maqaasid），即使不存在针对它的特定经文（Nass Khaass）。

The Masaalih Al-Mursalah represent an Asl (origin) that is differed upon amongst the Muslim Fuqahaa and so the Hanafiyah and the Shaafi’iyah do not consider it to be an origin (Asl) in its own right whilst they include it within the Baab (chapter/area) of Al-Qiyaas. Consequently, if there doesn’t exist a Nass (text) for the Maslahah to indicate it, it would be rejected and be considered to be Mulghaah (cancelled). - As for the Masaalih Al-Mursalah in the view of the Maalikiyah and the Hanaabilah then it is considered and is taken as long as it fulfils the four conditions mentioned previously. It (in their view) represents the realisation of the Maqaasid of the Shaari’ and even if it doesn’t have a specific text for it (Nass Khaass).