伊斯兰教法学（Fiqh）的起源及其形成过程 - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

伊斯兰教法学（Fiqh）的起源及其形成过程 - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

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伊斯兰教法学（Fiqh）的起源及其形成过程

The origins of Fiqh and how it arose

by Muhammad Hussein Abdullah1 min readViewed 217 times

fiqh 产生于 Wahi（神圣启示）的降临。Wahi 通过 Jibreel (as) 降临到 Allah 的使者 Muhammad ﷺ 身上，将伊斯兰的思想与 Ahkaam 以《古兰经》或圣训的形式传达给他。然后使者ﷺ会将其传达给周围的人，穆斯林则遵循并承诺践行这份 Wahi 所带来的内容，包括 Aqaa'id（信条）与 Ahkaam（律例）方面。这是因为《古兰经》和先知的圣训是以阿拉伯人所擅长并能理解的语言降示的。尤其是，他们清楚理解这两者的 Alfaazh（措辞）所指向、所指示、所表达的含义与思想。其中一些经文和圣训的措辞只指向单一含义，无需费力即可理解，例如这段经文：

Fiqh arose with the descent of the Wahi (divinely revealed inspiration) as the Wahi (through Jibreel (as)) used to descend upon the Messenger of Allah Muhammad (saw) conveying to him the thoughts and Ahkaam of Islaam in the form of the Qur’aan or the Hadeeth. Then the Messenger (saw) would convey that to the people around him and the Muslims would adhere and commit themselves to what this Wahi came with, in respect to Aqaa’id (beliefs) and Ahkaam (rulings). This is because the Qur’aan Al-Kareem and the Prophetic Hadeeth were revealed in the language that the Arabs had excelled in and understood. In particular they had a clear understanding of the meanings and thoughts that the Alfaazh (worded expression) of these two guided to, indicated and expressed. The Alfaazh (wordings) of some of these Aayaat and Ahaadeeth indicate one single meaning and are understood without difficulty like the Aayah

这节经文是一个“الدليل الجزئي”（部分证据），它指向“الزنا”（通奸/淫乱）的“التحريم”（禁止）这一“الحكم”（律例），而这一律例是从经文的“الألفاظ”（用词）中直接理解的，无需费力推断。

So this Aayah is a Daleel Juz’iy (partial evidence) that guides to the Hukm of the Tahreem (prohibition) of Zinaa whilst the Hukm is understood from the Alfaazh (wordings) of the Aayah without exerting mental effort.

还有一些经文和圣训，其措辞可能包含不止一种含义，圣门弟子（愿真主喜悦他们）会就如何理解它们进行伊杰提哈德。因此，其中一人所理解的含义可能与另一人所理解的不同，二人各自依照所理解的去行事，而先知（愿真主赐予他平安）也认可了他们这样做。据传，先知（愿真主赐予他平安）从艾哈宰布战役归来时对穆斯林说：“你们中任何人都不要在到达古莱宰即部落之前礼晡礼。”晡礼的时间到了，而他们仍在路上，于是有人说：“我们不礼晡礼，直到抵达古莱宰即部落，因为真主的使者（愿真主赐予他平安）已经这样说过。”另一些人则说：“不，我们应当现在就礼晡礼，因为使者（愿真主赐予他平安）的意思只是要我们快速前进。”这件事传到使者（愿真主赐予他平安）那里时，他对两组人都予以认可，各自依照其理解而行。

There are also Aayaat and Ahaadeeth in which their Alfaazh (worded expressions) can hold more than one meaning and the Sahaabah (rah) would make Ijtihaad in respect to understanding them. Consequently, one of them would understand a meaning different from the meaning that another had understood and each would work or act in accordance to what they had understood, that is whilst the Messenger of Allah (saw) approved of them doing this. It was related that when the Nabi (saw) returned from the Ghazwah (battle) of Al-Ahzaab he said to the Muslims: “None of you shall pray ‘Asr until he is in Bani Quraizhah”. And so the time for ‘Asr came whilst they were on route and so some of them said: “We will not pray ‘Asr until we reach Bani Quraizhah as the Messenger of Allah (saw) said” whilst others said: “Rather we should pray ‘Asr now because the Messenger (saw) was only intending that we rush”. Then when this reached the Messenger (saw) he approved of both groups, each of them according to their understanding.

因此,فقه(Fiqh)指的是对《古兰经》的节文(Aayah)和圣训(Hadeeth)的理解,并从中推导出伊斯兰教法的律例(Hukm Ash-Shar'iy),二者相关联。

Consequently, Fiqh refers and relates to understanding the Aayah and the Hadeeth and taking the Hukm Ash-Shar’iy from them.

穆斯林们沿着这一方法继续前行。每当遇到新的事件时，他们就从《古兰经》的经文和圣训中理解其伊斯兰教法的裁决（Hukm Ash-Shar'iy），然后遵循这一理解。或者其中一些人理解了其裁决，而另一些人则采纳他们的见解。这一过程并没有将教法记录在纸上，一直持续到大约伊斯兰历第二世纪初。

The Muslims continued upon that method and so every time they came across a new incident they understood its Hukm Ash-Shar’iy from the Aayaat and the Ahaadeeth and then committed to that understanding. Or some of them would understand its Hukm whilst others would take and adopt their opinion. This took place without recording the Fiqh upon paper and this continued until approximately the beginning of the second Hijri century.