关于"Shar'u Min Qablinah"（前人的律法）的学者观点
The Opinions Of The ‘ulamaa In Respect To Working With Shar’u Min Qablinah
学者们对“Shar'u Min Qablinaa”（前人之法）在我们的伊斯兰教法中，未经否认或肯定而被提及的情况下，是否具有 Hujjiyah（作为立法依据的效力）存在分歧。我们是否也在其约束之下？他们对此的观点如下：
The ‘Ulamaa have differed in respect to the Hujjiyah (legal validity as a source) of the Shar’u Min Qablinaa that has been mentioned in our Share’ah without denial or affirmation (support). Are we addressed by it or not? Their opinions in regards to this are as follows:
1 – 大多数哈乃斐学派、马立克学派，以及部分沙斐仪学派学者，另有一说归于艾哈迈德，都主张：我们的教法中提到、既未被否认或斥责、也未被肯定或认可的前人教法（Shar'u Min Qablinaa），对我们同样是教法，我们有义务遵循。他们以安拉至高的经文作为其观点的证据。
1 – The majority of the Ahnaaf, the Maalikiyah and some of the Shaafi’iyah in addition to Ahmad in one view attributed to him, upheld that the Shar’u Min Qablinaa that is mentioned in our Sharee’ah without Inkaar (denial or rebuke) and without Ta’yeed (support) is also a Shar’a for us and that we are bound to follow it. To support their opinion, they used the Qawl of Allah Ta’Aalaa as evidence:
他们是真主所引导的人。所以你们应当遵循他们的引导。（《畜牧》6:90）
They are those whom Allah had guided. So follow their guidance (Al-An’aam 90).
除了祂的言语（SWT）：
In addition to His Qawl (swt):
他为你们制定了与努哈所受命的相同的宗教，也就是我启示给你的（穆罕默德ﷺ）、以及我命令易卜拉欣、穆萨和尔撒所遵行的：要你们建立这宗教，不要在其中分裂（《协商》13）。
He has ordained for you of religion what He enjoined upon Nuh and that which We have revealed to you, [O Muhammad], and what We enjoined upon Ibrahim and Musa and Isa - to establish the religion and not be divided therein (Ash-Shooraa 13).
以及先知穆罕默德ﷺ的圣训所说：
And by the Qawl of the Messenger (saw):
谁若因睡眠或遗忘（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).
在他陈述此事之后，他（saw）诵读了真主（swt）的话语：
As after stating this he (saw) recited the Qawl of Allah (swt):
并且谨守拜功，以纪念我。（塔哈章 20:14）
And establish prayer for My remembrance (TaHa 14).
这是对穆萨（以色列之）的一次讲话。
Which was an address to Mousaa (as).
正是出于这一原因，哈乃斐学派依据真主的经文："{……}"推论出穆斯林可因非穆斯林而被处死。
It is for that reason that the Hanafiyah deduced the killing of the Muslim for the non-Muslim based on His Qawl (swt):
我们在《讲坛》(Tawrah)中为他们规定：生命对生命（《五旗章》45）。 Wait—I should not add anything not in the original. Correct translation: 我们在其中为他们规定：以命偿命。
And We ordained for them therein a life for a life (Al-Maa’idah 45).
这段经文正在论述犹太人，以及安拉在《讨拉特》（《旧约·律法书》，即《摩西五经》）中为他们规定的义务。此外，伊本·凯西尔在其《古兰经注》中提到，学者们一致同意（以“Ijmaa’”，即公议）应当遵循这节经文的指示行事。
This is whilst the Aayah is discussing the Yahood and what Allah (swt) had made obligatory upon them in the Tawrah. In addition, Ibn Katheer spoke in his Tafseer about the Ijmaa’ (consensus) upon acting in accordance to the dictates of this Aayah.
2 ——另一派包括阿什尔ийа（Ashaa'irah）、穆尔太齐赖派（Mu'tazilah）、什叶派（Shee'ah），艾哈迈德（Ahmad）的另一种归属观点，伊本·哈兹姆（Ibn Hazm），部分哈乃斐学派学者，以及大多数沙斐仪学派学者，包括安-加扎里（Al-Ghazaaliy）、阿玛迪（Al-Aamadiy）和拉齐（Ar-Raaziy），以及其他属于法理学（Usool）学者的人，他们认为“前人之律法”（Shar'u Min Qablinaa）对我们而言并不构成律法，即使它在《古兰经》中被提及也是如此。他们以安拉（SWT）的以下经文作为依据： Note: "Ashaa'irah" is a transliteration of the school name; the original text's spelling is preserved as best as possible in Chinese transliteration.
2 – Another group including the Ashaa’irah, Mu’tazilah, Shee’ah, Ahmad in another opinion attributed to him, Ibn Hazm, some of the Ahnaaf and the majority of the Shaafi’iyah including Al-Ghazaaliy, Al-Aamadiy and Ar-Raaziy in addition to others from the scholars of Usool, held that the Shar’u Min Qablinaa is not a Shar’a for us and even if it has been mentioned in the Qur’aan. They deduced that from the Qawl of Allah (swt):
我们为你们每一个民族都制定了一种律法和一条道路。（ 五项经 48 ） Note: the Qur'an verse is rendered with its meaning; since it is not wrapped in braces here, I've translated it directly.
And to each of you we provided a Shir’ah and Minhaaj (Al-Maa’idah 48).
因此，每个民族都有其独立的沙里阿（教法）和特定的米奈哈吉（方法/道路），先前各民族的沙里阿并不具备像我们的沙里阿那样的普遍性或全面性。它们各自只针对降示该沙里阿的那个民族（Qawm），因此对我们而言，它们并不构成沙里阿。
Therefore, every Ummah has an independent Sharee’ah and specific Minhaaj (method/way) and the Sharee’ahs of the previous nations did not possess the attribute of generalness or comprehensiveness like our Sharee’ah. Each of them had been specific to the Qawm (people) that their Sharee’ah had been revealed upon and as such they did not represent a Shar’a for us.
他们还以先知穆罕默德的认可作为证据:使者(愿安拉赐福他并使他平安)派穆阿兹·本·哲白勒前往也门担任法官时,对此表示认可。这是因为,他并没有指示他在经典和圣行中找不到判决的情况下,采用先前的律法。相反,他认可了穆阿兹进行艾杰提哈德,并称赞他选择这一方向的做法。
They also used as evidence the approval of the Messenger of Allah (saw) provided to Mu’aadh Ibn Jabal when he sent him as a judge to Al-Yaman (Yemen). That is because he did not instruct him to take anything from the previous Sharaa’i in the case where he did not find the Hukm in the Kitaab and the Sunnah. Rather he approved of the undertaking of Ijtihaad and commended him in respect to taking this direction.