《逊奈》与《古兰经》的关系及其相关类别
The relationship of the Sunnah to the Qur’aan and its related categories
《古兰经》与圣训都是安拉的启示（Wahi），我们奉命遵循安拉所降示的一切，无论它是以《古兰经》的形式降示，还是以圣训的形式降示。安拉至高无上地说：
The Qur’aan and the Sunnah are both Wahi from Allah and we have been commanded to follow what Allah Ta’Aalaa has revealed whether it was revealed as the Qur’aan or as the Sunnah. Allah Ta’Aalaa said:
{哦，信道的人们啊！你们当服从真主，服从使者，服从你们中的主事者。如果你们在任何事情上有争议，就当把它交由真主和使者裁决，如果你们确实信仰真主和末日。}（《妇女章》59节）
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you have believed in Allah and the Last Day (An-Nisaa’ 59).
安拉至高者说:
And Allah Ta’Aalaa said:
谁服从使者，就是服从真主。（《妇女章》80）
And whoever obeys the Messenger has then (indeed) obeyed Allah (An-Nisaa’ 80).
而至高无上的真主说：
And He Ta’Aalaa said:
不，以你的主发誓，他们在彼此争执的事情上，除非让你（穆罕默德）来裁决，并且在心中对你所裁决的事不感到任何不快，而完全顺服地接受，他们就不是真正的信士（《妇女章》65）。
But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission (An-Nisaa’ 65).
《圣训》与《古兰经》关系的类别（Aqsaam）
The divisions/categories (Aqsaam) of the Sunnah in relation to the Qur’aan
圣训来到是为了解释和阐明《古兰经》（Bayaan）。安拉至高无上说：
The Sunnah came to explain and make clear the Qur’aan (Bayaan). Allah Ta’Aalaa said:
{وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ} 我也降示你这部教诲，以便你向世人阐明降给他们的经典。ﷺ
And We revealed to you the message that you may make clear to the people what was sent down to them (An-Nahl 44).
这一“Bayaan”（阐释与说明）体现在以下方面：
This Bayaan (explanation and clarification) is manifested as follows:
1 – 对《古兰经》中简略内容的详细阐释：
1 – Providing the Tafseel (detail) to the Mujmal (undetailed) in the Qur’aan:
这方面的一个例子是：安拉至高无上，以祂的言语命令人们履行礼拜，祂至高无上地说：
An example of this is that Allah Ta’Aalaa commanded the performance of the Salaah by His speech Ta’Aalaa:
并且谨守礼拜（《光明章》56）。
And establish (perform) the Salaah (An-Noor 56).
这段话没有对其确切时间、阿卡安（支柱）、拉凯阿特（拜数）以及具体的做法作出说明。因此，逊奈通过使者（愿主福安之）的言行详细解释了这些事项，他说：
This came without a Bayaan (explanation) of its precise timings, Arkaan (pillars), the number of its Raka’aat and the manner of how to perform it. As such the Sunnah explained these matters in detail through the statements and actions of the Messenger (saw) who said:
你们应当像看见我这样礼拜。（布哈里）
Pray as you see me pray (Al-Bukhaari)
同样的道理也适用于天课（Zakaah）、朝觐（Hajj）以及其他的功修。
The same applies in respect to the Zakaah, the Hajj and the other actions.
2 – 《古兰经》中“عام”（泛指）的“تخصيص”（限定）：
2 – Takhsees (the specification) of the ‘Aamm (general) of the Qur’aan:
这里是安拉塔阿拉的一句“古尔”（经文）的例子：
An example of this is the Qawl of Allah Ta’Aalaa:
通奸的女人（Zaaniyah）和通奸的男人（Zaani），每人各鞭打一百下（《光明章》2）。
The female fornicator (Zaaniyah) and the male fornicator (Zaani), lash each one of them with one hundred lashes (An-Noor 2).
这是对每一位奸淫者（Zaan）而言的“全称”（‘Aamm）。随后，先知（ﷺ）的行为与言语对这一经文作了限定，使之仅适用于非已婚（Muhsin）的奸淫者。至于已婚（Muhsin）的奸淫者，则处以投石致死。这是依据先知（ﷺ）处决马‘iz和盖米迪雅（Al Ghaamidiyah）时所作的投石之举，也依据他的圣训：“穆斯林的鲜血，除以下三种情况外，不得合法流出：已婚的奸淫者（Zaani）、以命偿命，以及背弃其宗教并脱离穆斯林集体（Jamaa’ah）的人。”
This is ‘Aamm (general) in respect to every Zaan (fornicator). The action of the Messenger (saw) and his speech then came and specified this Aayah to the Zaani who is not Muhsin (i.e. married). As for the Zaani who is Muhsin then he is stoned until death. This is due to the action of the Messenger (saw) when he stoned Maa’iz and Al Ghaamidiyah and due to his Qawl (statement): “The blood of a Muslim person is not Halaal except in one of three (circumstances); the married Zaani (adulterer), the life for the life and the one who left his Deen and separated from the Jamaa’ah”.
3）用限定词限定《古兰经》中的绝对（Mutlaq）经文：
3) Taqyeed (restricting) the Mutlaq (unrestricted) of the Qur’aan:
这里是安拉塔阿拉的一句“古尔”（经文）的例子：
An example of this is the Qawl of Allah Ta’Aalaa:
"至于男盗贼和女盗贼，你们就砍断他们的双手"（《筵筳》38）。
And the male thief and female thief, cut off their hands (Al-Maa’idah 38).
这是对所有类型的盗窃和所有窃贼的绝对（Mutlaq）规定，于是圣训通过安拉的使者（ﷺ）的言语（Qawl）加以限定。在布哈里和穆斯林所辑录的圣训中，他（ﷺ）说：“除非所窃之物达到四分之一第纳尔或以上，否则不要割窃贼的手。”此外，还须取自安全的保管处（Hirz），这也是圣训为割窃贼之手的义务所作的其他限定之一。
This is Mutlaq (unrestricted) to every type of theft and every thief and so the Sunnah came and restricted the theft through the speech (Qawl) of the Messenger (saw) in the Hadeeth narrated by Al Bukhaari and Muslim in which he (saw) says: “Do not cut the hand of the thief except in (the case of) a quarter of a Deenaar or above”. It also has to be taken from a safe place of keeping (Hirz) amongst other restrictions that the Sunnah has brought in relation to the obligation of cutting the hand of the thief.
4) 将源自圣训（Sunnah）中的某条教法分支（Furoo'）与其根源（Asl）相联系，而该根源见于《古兰经》（Qur'aan）之中：
4) To attach a branch from amongst the Furoo’ (branches) of the Ahkaam that has been found in the Sunnah with its Asl (origin) found in the Qur’aan:
一个例子是禁止同时娶两姐妹为妻的“Tahreem”（禁止）。
An example of this is the Tahreem (prohibition) of combining two sisters in marriage:
以及你们不得同时娶两姐妹为妻（《妇女章》23）。
And that you combine two sisters (in marriage) (An-Nisaa’ 23).
安拉的使者ﷺ在此之外，又规定了禁止将女子与其姑母（父系姑母）、姨母（母系姨母）同时结为婚姻。这见于他的圣训：“不得将女子与其姑母同娶，也不得将女子与其姨母同娶。”（布哈里和穆斯林共同辑录）
The Messenger of Allah (saw) attached to that the Tahreem (prohibition) of combining in marriage between a woman and her Khaalah (maternal aunt) and a woman and her ‘Ammah (paternal aunt). This came in his Qawl (saw): “Do not marry a woman upon her ‘Ammah and not upon her Khaalah” (Agreed upon).
就此而言,很难找到一条由逊奈所确立的律例,而在《古兰经》中却没有其根源,无论这种关联是紧密还是疏远。这一观点由沙斐仪在其《论纲》(Ar-Risaalah)中转述,沙图卜随后在其《条约》(Al-Muwaafaqaat)中予以确认。因此,关于下面这节经文:
In respect to this, it is hard to find a Hukm that the Sunnah has brought except that it has an ‘Asl (origin) in the Qur’aan Al-Kareem whether this connection was close or distant. This opinion was transmitted from Ash-Shaafi’iy in his ‘Ar-Risaalah’ and Ash-Shaatibi affirmed it after him in his ‘Al-Muwaafaqaat’. Consequently, in respect to the Aayah:
我们在经典中没有遗漏任何东西（《麦加章》38）。
We have not neglected (overlooked) anything in the Book (Al-An’aam 38).
和这节经文：
And the Aayah:
{我们已经降示这部经典给你，作为每件事的阐明。}（《蜜蜂章》第89节）
And we have sent down upon you the Book as an explanation for everything (or matter) (An-Nahl 89).
这两节经文以确定的指示（Qat'iy Dalaalah）表明，《古兰经》包含了整个沙里亚的根本与基础（Usool）。圣训则对其加以阐释。凡是法律裁定（Hukm），都没有不以《古兰经》为本源（Asl）的。至于有人说，禁止食用家驴（Al-Humur Al-Ahliyah）和猛兽的律例在《古兰经》中没有本源，那么，安拉至高无上地说：
These two Aayaat indicate with a Qat’iy Dalaalah (definite indication) that the Qur’aan comprises the Usool (fundamentals and bases) of all of the Sharee’ah. The Sunnah is then explanatory to it and there is no Hukm (legal ruling) that does not have an Asl (origin) in the Qur’aan. As for what is said in respect to the Hukm of the prohibition related to the domesticated (tamed) donkeys (Al-Humur Al-Ahliyah) and the predatory beasts and that they have no Asl (origin) in the Qur’aan, then verily Allah Ta’Aalaa said:
他使他们可以享用好的事物（Tayyibaat），并禁止他们食用坏的事物（Khabaa’ith）（《古莱夫》157）。
And he makes Halaal for the them the Tayyibaat (good things) and makes prohibited upon them the Khabaa’ith (bad things) (Al-A’araaf 157).
这一节经文被认为是每一件被禁止或被允许之事的“原则”（Asl，即根本依据）的代表。
This Aayah has been argued to be representative of the Asl (origin) for every prohibited or permissible matter.