安拉，全能的主，说道：{世人中有这样的人：他关于今世的言论可能使你惊叹，他又指安拉为他心中所想的见证，然而他是最强硬的敌人。他一转身，就在大地上到处作恶，毁坏庄稼和牲畜，而安拉不喜爱作恶者。}（黄牛章：204-205）

Allah, the Almighty has said, {There is the type of man whose speech about this worldly life may dazzle thee and he calls Allah to witness about what is in his heart, yet he is the most contentious of enemies. When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and progeny but Allah loveth not mischief} (AI-Baqarah: 204-205)

伊玛目安萨里（愿真主怜悯他）说："挑剔他人的言辞，是通过揭露其中的错误来攻击他人的话语，其动机除了轻视对方、炫耀自己的聪明之外，别无其他。"他还说："辩论是指阐明各种教法立场并为之提出论据。"关于争论，他又说："争论是在言语上纠缠不休，以达到自己的目的，无论是钱财方面的，还是其他方面的。它可以由自己发起，也可以是对他人的回应。"

Imam AI-Ghazali (may Allah have mercy on him) said, " Picking apart another's words consists of attacking another's speech by revealing the mistakes in it, involving no other motive than contempt for the other and displaying one's cleverness. He also said, disputation is what relates to clarifying various legal positions and making a case for them. Concerning arguing, he also said, "Arguing is importunateness in speech to gain one's end, whether monetary or other. It may be initiated by oneself or in response to another.

An-Nawawi(愿真主怜悯他)说："辩论可能是正确的，也可能是错误的。"真主至高无上说：{你们不要与有经的人争辩，除非用更好的方式。}（蜘蛛章：46）

An-Nawawi (may Allah have mercy on him) said, "Disputation may be true or false.” Allah, the almighty said, {And dispute ye not with the People of the Book, except in the best way.} (AI-' Ankabut: 46)

他，至高无上的真主还说：{你当以最好的方式与他们辩论。}（奈哈勒：125）

He, the Almighty also said, {And dispute with them in the best way.} (An-Nahl: 125)

他——至高者——也说：{除了不信道者，没有人会对安拉的迹象进行争辩。}（信士章：4）

He, Most High, also said, {None can dispute about the signs of Allah but the unbelievers.} (Ghafir: 4)

因此，若争论的目的是为了阐明真理，则是值得提倡的。但如果其目的是抗拒真理，或者是在不知情的情况下进行，那就是不合法的。依照这一细节，关于其允许或禁止的经文便被降示了。有人说："我没有见过任何东西，比争辩更能损害一个人的宗教、减少他的尊严、终结他的快乐，或占据他的内心。"1

Therefore, when the intention behind disputation is to reveal the truth, then it is recommended. But if it is intended to confront the truth or unknowingly done, then it is unlawful. According to this detail, the texts concerning its permissibility or prohibition were revealed. A certain person remarked, "I have not seen anything that impairs one's religion, diminishes one's respectability, ends one's happiness or preoccupies one's heart like arguing.”1

如果有人反驳说，人必须通过争辩才能获得自己的权利，那么回答是：正如Al-Ghazali（愿真主怜悯他）所说。对争辩的严厉谴责，适用于那些无理或无知而争辩的人，比如法官的副手，他在尚未知晓真理及其所在一方之前就开始处理争端，因而是在无知中进行争辩。

If one objects that a person must argue to obtain his rights, the reply is that as AI-Ghazali (may Allah have mercy on him." The stern condemnation of it applies to those who argue without right or knowledge, such as the deputy of the judge who proceeds in dealing with disputation before knowing justice and on which side it is so he disputes without knowledge.

严厉谴责的是那些索取自己权利的人。原因在于，这样的人在索取权利时，不仅仅是在索取，还会表现出挑剔对方的言辞、撒谎、伤害和攻击对手。又或者，有人在为了维护其权利所必需的言语之外，还加入辱骂，或者争论的动机仅仅是出于固执地想要取胜、想要击垮对方。

Of stern condemnation is the one who demands his right. That is because such a person does not only demand his right, but displays picking apart others' words, lying, harming and assaulting towards his opponent. Or someone who adds abuse to his speech that is necessary to secure his rights, or is motivated to argue by nothing besides an obstinate desire to win and to finish his opponent.

对于受到不公对待的人，如果他陈述自己的诉求时合乎伊斯兰教法，不蛮横、不过分、不纠缠，且并非存心固执或辱骂，这并不违法；但若无其他办法，最好还是避免。因为在争论过程中，要使自己的言辞始终保持在公平的范围之内，几乎是不可能的。此外，争论会在人心中产生怨恨，引起敌意，甚至可能导致两人之间真正的仇恨，以至于每个人都以对方遭受伤害为乐，以对方获得好处为苦，并且肆意用言语败坏对方的名誉。凡是争论的人，都有陷入这些祸患的危险。至少，争吵会占据人的心思，以致在礼拜时，他的念头仍然围绕着辩论和争执，无法像应有的那样专心。争辩是恶的根源，咬文嚼字与抬杠也是如此。因此，除非出于necessity（必要），否则不应为争辩敞开大门。

As for someone who has been wronged and makes his case in away compatible with the Sacred Law, without belligerence, excessiveness, or importunateness, and not intending mere obstinacy and abuse, it is not unlawful, though it is better to avoid it if there is no way to do so, for keeping one's tongue within the limits of fair play during the course of an argument is virtually impossible, Moreover, arguing produces rancor in hearts and causes animosity that can lead to actual hatred between two people, until each comes to be pleased when harm befalls the other and to be displeased at the good, and unleashes his tongue against the other's reputation. Whoever argues runs the risk of these calamities. At minimum, a quarrel comes to preoccupy one's heart so that during the prayer one's thoughts turn to debating and arguing, and one does not remain, as one should, Disputation is the source of evil as well as arguing and picking a part one's words, Therefore, one should not open the door for disputation unless for a necessity.

据伊本·阿拔斯（愿安拉喜悦他们二人）传述：安拉的使者ﷺ说："一个人好争辩，就足以构成罪过了。"1

On the authority of Ibn `Abbas (may Allah be pleased with both of them) who said. The Messenger of Allah (pbuh) said, "It is enough sinful to be an arguing person.”1

阿里(愿真主喜悦他)据传曾说:"争辩会招致灾祸(降临于人)。" 据阿布·胡莱赖(愿真主喜悦他)传述,他说:"真主的使者ﷺ说:'谁在没有知识的情况下执着于某事,谁就一直处于真主的憎恶之中,直到他放弃它。'" 2

Ali (may Allah be pleased with him) is reported to have said, "Disputation invokes disasters (upon the person). On the authority of Abu Hurairah (may Allah be pleased with him) who said, "The Messenger of Allah (pbuh) said, "He who presses for something without knowledge remains under the hatred of Allah until he gives it up.” 2

阿布·乌玛马（愿安拉喜悦他）传述：先知ﷺ说：“没有哪个民族在得到引导之后迷失，除非他们陷入了争辩。”然后他诵读了这节经文：{他们向你举此例，只是为了争辩。}（祖赫鲁夫章：58）3

On the authority of Abu Umamah (may Allah be pleased with him) who said, "The Prophet (pbuh) said, “No people went astray after having been guided save that they were afflicted with arguing" then he recited, {They did not mention him (Jesus) to you as an example except for argument.} (AI-Zukhruf: 58)”3

安拉的使者ﷺ说:“我最害怕我的乌玛遭遇的事情，是学者的失足，以及以《古兰经》和今世之事进行争辩的伪信者；它会割断你们的脖子，所以你们要在心中自我审视。”4

The Messenger of Allah (pbuh) said, "The things I fear most for my Ummah is a case of "a scholar's slip the arguing hypocrite over the Qur'an and the worldly life which cuts your necks off, so accuse it within your hearts.” 4

先知（愿主福安之）说："就《古兰经》争论，是不信。"ﷺ5

The Prophet (pbuh) said, "Arguing over the Qur'an is unbelief.”5