已经阐明，用来要求伊斯兰工作必须统一的那些证据并不能被视为证据。然而，这并不意味着允许群体多元的另一种观点就因此成立了。原因在于，否定某一事物，并不能证明其反面。必须有证据来表明istidlaal（推论）的正确性和istinbaat（推断）的精确性。那么，这些证据是什么呢？

It has been clarified that the evidences used to oblige unity of the Islamic work cannot be considered as evidence. However, this does not mean that the other opinion, which permits the plurality of groups, has become legitimate. This is because the negation of a matter does not prove its opposite. There must be evidences that demonstrate the correctness of the istidlaal (deduction), and precision of the istinbaat (inference). So what are these evidences?

显然，允许在教义细节（furu'，即具体律例）上存在分歧、而不允许在根本信仰（Usul）上存在分歧的证据不胜枚举。圣训已经表明，在furu'上存在分歧是被允许的。因此我们看到，圣门弟子之间有分歧，再传弟子以及虔诚先贤学者之间也有分歧。至于禁止分歧，则是针对异教徒（Kuffar）的分歧而言，那些分歧涉及的是宗教的根本，而非furu'。例如，他们在众先知、复活日、生命、死亡以及他们的经典上产生分歧，最终分裂成各种教派、派别、宗派和学派。他们背离了安拉(SWT)启示给他们先知的真理，也使先知的追随者偏离了正道。安拉(SWT)说：“然而各派之间产生了分歧，所以不信道者们，将因一个重大日子的来临而遭受灾殃。”（古兰经19:37）因此，安拉(SWT)警告我们，不要像异教徒那样产生这类分歧。

Indeed, the evidences that permit disagreement in the furu’ (rules) and not the Usul (beliefs) are innumerable. The Sunnah has indicated the permissibility of disagreement in furu’. Hence we find the Sahabah disagreeing amongst themselves, as well as the Tabi’in and the scholars of the Salaf (pious predecessors). As for the prohibition of disagreements, it came regarding the disagreements of the Kuffar, which was about the fundamentals of the deen and not in the furu’. For example the disagreements they had over the Prophets, the Day of Resurrection, life, death and their books, until they became sects, parties, and milal and nihal. They went away from the truth revealed by Allah 􀀬 to their Prophets, and deviated their Prophets’ followers. He 􀀬 said; “Then the sects differed, so woe unto the disbelievers from the meeting of a great Day.” [TMQ 19:37] Thus, Allah 􀀬 warned us about the disagreements like those of the Kuffar.

在壕沟之日,使者ﷺ接受了众圣门弟子对他ﷺ话语的不同理解。他ﷺ曾说:“凡听从并遵守命令者,不要在去往巴尼古赖al-Qurayzah途中做晡礼。”

The Messenger 􀁕 accepted, at the day of the trench, the different understandings of the Sahabah for his 􀁕 words; “Whosoever hears and obeys, let him not pray ‘Asr (prayer)

“除了在banī Qurayẓa（bani Qurayza）之外。”[《Sirah Ibn Hisham》] 从这段圣训可以推出以下几点：

except in Bani Qurayza.” [Sirah Ibn Hisham] The following things are deduced from this hadith:

1- 穆贾塔希德（Mujtahid）会有犯错的时候，也会有正确的时候。他是穆贾塔希德，并不意味着他不会犯错。

1- The Mujtahid will make mistakes and get things right. The fact that he is a mujtahid does not mean he does not make mistakes.

2- mujtahid（穆贾塔希德）所推导出的规则被视为一项沙里尔（Shar’ee）规则，即使它是一个错误。

2- The rule deduced by the Mujtahid is considered a Shar’ee rule, even if it was a mistake.

3. 犯错的穆贾塔希德并不知道自己犯了错。如果他知道，那么他就不应当继续坚持自己的错误。相反，在他看来，他自己的理解比他人的理解更有分量。

3- The Mujtahid who has made a mistake does not know that he has made a mistake. If he had known then he would not be allowed to remain in his error. Rather his understanding is more weighty, in his view, than the understanding of others.

4- 穆贾塔希德（mujtahid）无论对错，都会获得真主的回赐，只是回赐的程度有所不同。

4- The mujtahid is rewarded by Allah 􀀬, whether he was right or wrong, though the reward is different.

伊玛目们（学者们）一致认为，在与法学中推论性问题相关的沙拉伊（教法）规定上，穆智台希德（独立判断的学者）不承担罪责。

The Imams (the scholars) agreed that the sin is removed from the Mujtahideen regarding the Shar’ee rules that pertain to speculative issues in jurisprudence.

古尔图比在其《古兰经注》中说:"圣门弟子之间对事件的裁决仍有分歧,尽管他们彼此和睦。"拜格达迪在其著作《法学家与精通者》中转述了欧麦尔·本·阿卜杜·阿齐兹的话:"如果圣门弟子(Ashab)没有出现分歧,我将不会感到高兴。"

Al-Qurtubi (may Allah have mercy on him) says in his tafseer; “The Sahabah still continued to differ regarding the rules of the incidents, though they remained in harmony.” Al-Baghdadi reported the following saying of ‘Umar b. ‘Abdul-’Azeez 􀁗 in his book ‘Al-Faqeeh wal Mutafaqqih’; “I would have not been pleased if the Ashab (Companions)

……穆罕默德的(弟子)之间的分歧并非没有,因为如果他们没有分歧,那就不会有允许(我们存在分歧)的余地。”许多伟大的穆斯林学者撰写了大量著作,阐明了产生分歧的原因。

of Mohammed did not differ, because if they did not differ, there would not have been a permission (for us to differ).” Many books have been written by great Muslim scholar that clarify the reasons for disagreement.

这些原因之一在于，人的理解本质上因人而异。每个人的能力不同，理解也就不同。因此，自圣门弟子时代直至今日，就存在着不同的伊吉提哈德（ijtihadaat）和伊斯坦巴特（istinbaat），这种情况将持续到末日审判之日。另一个原因在于，沙里尔（Shar'a）的本质决定了穆斯林必然会产生分歧，而这其中蕴含着仁慈。

One of these reasons is that man’s understanding, by his very nature, will differ from one person to another. Their abilities differ and so does their understanding. Hence, different ijtihadaat and istinbaat existed since the age of the Sahabah until our age today, and this will remain until the Day of Judgement. One of these reasons is the fact that the nature of the Shar’a forces the Muslims to differ, and there is a mercy in that.

不同的读法（qira’aat）会导致理解上的差异。每位穆扫禧德（mujtahid）都会依照其所采用的读法来理解经文。这就像关于洗小净经文的分歧一样：经文中的双脚应当洗还是应当擦？

- The difference in the qira’aat (readings) leads to differences in understanding. Every mujtahid will have an understanding in accordance to his reading. This is like the disagreement regarding the ayah of Wudu (ablution) in regards to whether the feet should be washed or be wiped?

- 学者们与教法学家们对某些圣训存在分歧。一段圣训，对于某位学者可能是“沙希赫”（可靠的），而对另一位学者却未必如此，这取决于学者在接受或拒绝圣训时所采用的方法。例如，以“穆尔赛勒”圣训为例。圣训学家（Muhaddithun）、法理学原理学家（Usuliyyoon）

- The ulamaa’ and fuqahaa’ differed on certin ahadith. A hadith may be Sahih (authentic) for one scholar but not for another, depending upon the method employed by the scholar in accepting or rejecting ahadith. For instance let’s take the example of the Mursal hadith. The Muhaddithun (hadith experts), Usuliyyoon (scholars of the foundations of jurisprudence)

而该民族的学者和法学家（fuqahaa'）中，就以Mursal圣训作为证据的问题，存在分歧。有人以之为证据，另有人则不以之为证据，认为它是Munqati'圣训（即传述链中有断裂的圣训）。

and Fuqahaa’ (jurists) from the a’immah of this Ummah, have differed on the use of Mursal hadith as proof. Some used it as proof whilst others did not, considering it a Munqati’ hadith (ie an hadith that had a break in the chain of transmission.)

- 证据之间的冲突是导致分歧的另一个原因。例如，有些文本禁止将不洁之物（najas）或禁止之物用于医疗目的，如圣训：“真主确实降下了疾病与药方，为每一种疾病都安排了药方。所以不要用禁止之物来治疗。”[阿布·达乌德辑录]；而另一些文本则允许使用不洁之物（najas）或禁止之物，如圣训：

- The conflict of evidences is another reason for difference. For example, some texts prohibited the use of something that is najas (impurity) or something that is haraam for medical purposes, as in the hadith, “Verily, Allah 􀀬 revealed the disease and the cure, and for every disease he has given a cure. So do not cure with the Haraam.” [Reported by Abu Dawud], whilst other texts permitted the use of the najas (impurity) or haraam substance, as in the hadith:

“先知允许阿卜杜·拉赫曼·本·奥夫和祖拜尔穿丝绸，因为他们身上发痒”，以及那段圣训：“穆斯林过去用骆驼尿作药，他们认为这没有什么不妥。”［布哈里辑录］——若关于某一问题没有明确的经文，那么寻求安拉的律例，就要通过伊jtihād（独立推理）来进行；而伊jtihād是一种推测性的律例，容易引起分歧。

“That the Prophet 􀁕 permitted ‘Abd ar-Rahman b. ‘Awf and ah- Zubayr to wear silk because they suffered from itching” and like the hadith, “The Muslims used to use the urine of camels as medicine and they did not see anything wrong in that.” [Reported by Bukhari] - When there is no clear text regarding an issue, then the method of finding the rule of Allah 􀀬 will be by Ijtihaad, and Ijtihaad is a speculative rule prone to disagreement.

阿拉伯语在词义上的广博性也是产生分歧的一个原因。其中的"Ishtiraak"（同形异义词）、"Haqeeqah"（字面义）、"Majaz"（比喻义）、"Mutlaq"（绝对的）和"Muqayyad"（限定的）、"'aamm"（一般的）与"Khaas"（特定的）等概念便说明了这一点。

- The expansive nature of the Arabic language in its meanings is also a cause for difference. The presence of Ishtiraak (homonyms), Haqeeqah (literal meaning), Majaz (the metaphorical), Mutlaq (absolute) and Muqayyad (restricted), ‘aamm (general) and Khaas (specific) illustrates this.

因此，启示所降示的阿拉伯语，其本质在于：其措辞与句法可以承载不同的含义，并具有多样的指示方式。

Thus, the nature of the Arabic language in which the revelation was sent down, is that its expressions and syntax are open to different meanings and diverse indications.

因此,安拉关于离婚妇女的话:“离了婚的妇女应当等待三个月经周期(在再婚方面)。”[TMQ 2:228]。阿拉伯语中的“quru’”一词既可以指清净期,也可以指月经期。那么,经文所指的是哪一种含义呢?这也是法学家们在此问题上产生分歧的原因之一。

Thus, the saying of Allah 􀀬 regarding the divorced women; “And divorced women shall wait (as regards their marriage) for three Quru.” [TMQ 2:228]. The word (quru’) in Arabic can mean either pure or the time of menstruation. But which meaning is intended? This was one of the reasons for the disagreement of the Fuqahaa’ (jurists) regarding this subject.

这涉及伊斯兰教法的一般原则。但它是否适用于所讨论的主题？换言之，伊斯兰教法所认可的关于教法条例的分歧是可以允许的，这是否能使为变革而努力的多种运动、团体或政党得以存在？还是说，该主题有其自身特定的证据，将其排除在原有规则之外？

This is regarding the Sharee’ah in general. But does any of what has been mentioned apply to the subject under discussion? In other words, does the permissibility of disagreement in the Shar’ee rules, which is accepted by the Shar’a, allow the plurality of movements, groups or parties working for change? Or does this subject have its own specific evidences which exclude it from the original rule?

该团体或政党建立在对那些可能被以不同方式理解的经文的伊斯兰教法（Shar'ee）理解之上，正如其他任何伊斯兰教法理解一样，但关于确定性律例的理解除外。该团体所采纳的伊斯兰教法律例，是经过推导得出的律例，可能正确，也可能有误。穆斯林若发现某团体存在许多错误，便不允许与其合作。相反，他应当予以劝导，并寻找一个能使他在安拉面前免于罪责的团体，即与之合作而不致有罪。正如我们已经提到的，人的天性、学者们的见解、伊斯兰教法以及阿拉伯语都表明，允许存在多种理解。这正是存在不止一个团体的理据。只要分歧仅限于理解上的差异，这便无碍。在这种情况下，与最接近真理的团体或政党合作便成为一种义务。

The group or party is established on a Shar’ee understanding of texts that have the propensity to be understood in different ways, just like any other Shar’ee understanding is, except for that concerning the definite rules. The Shar’ee rules adopted by the group are Shar’ee rules that have been deduced, and are liable to be correct or mistaken. It is not allowed for a Muslim who sees many errors in a group to work with it. Rather he should advise it and search for the group that will relieve him of the sin in front of Allah 􀀬 through him working with it. As we have mentioned, the nature of people, their scholars, the Shar’a and Arabic language all indicate that it is permissible to have multiple understandings. This is what justifies the presence of more than one group. There is no harm in this, as long as it is not more than disagreement in understanding. In that case the work with the group or party that is closest to the truth becomes an obligation.

此外还有这段经文:

In addition there is the ayah:

“那就应当从你们中间出现一群人，号召向善（伊斯兰），命人行善，禁人作恶。他们便是成功者。”【TMQ 3:104】这节经文的命令，着重于设立至少一个群体，其工作如下：号召向善（伊斯兰），命人行善，禁人作恶。这节经文的意思不是只存在一个群体。否则，安拉本可以说：“一个乌玛（Ummah）”。而是要求设立的是这一类群体，其工作是传播伊斯兰（da'wah），命人行善，禁人作恶。这一义务属于足够性义务（fard kifaya），只要有一个群体存在，便可实现其义务。至于存在多个群体的情况，由于对所需工作的理解各不相同，这并无不妥。这种表述方式在数百节经文和圣训中反复出现。例如圣训：“你们中间谁看见作恶，就应当用手改正它……”这并不是指某一件恶行，而是指这一类恶行。

“And let there arise out of you a group inviting to all that is khayr (Islam), enjoining the ma’roof (good) and forbidding the munkar (evil). And it is they who are successful.” [TMQ 3:104] The order in this ayah is focussed on the obligation of establishing at least one group whose work will be the following; calling to the Khayr (Islam), enjoinng the ma’roof (good) and forbidding the munkar (evil). The ayah does not mean the presence of one group. Otherwise He 􀀬 would have said: ‘Ummah waahidah (one Ummah).’ Rather what has been ordered is the type of group whose work will be da’wah, enjoining the ma’roof and forbidding the munkar. This fard is a fard of sufficiency and its obligation is realised by the presence of one group. As for when more than one group exists, because of the different understandings of the work to be done, there is nothing wrong with that. This type of expression has been repeated in hundreds of ayaat and ahadith. For example the hadith; “Whosover amongst you sees a munkar, let him change it with his hand...” It does not mean one munkar, but the type of munkar.

阿布·阿尔-阿拉·穆杜迪（愿安拉怜悯他）在其著作《伊斯兰教关于宗教与国家的概念》中，于“劝善戒恶的义务”一章写道：“从经文‘你们中当有一班人，号召人行善（伊斯兰），劝人行善，禁人作恶’中的部分冠词可以看出，其含义并非命令穆斯林设立一个专门承担伊斯兰宣教、劝善戒恶之责的团体，而其余穆斯林原本不负有此项任务的义务。相反，其含义是：乌玛在任何时候都不应缺少至少一个团体，该团体守护真理与善的明灯所发出的光，并与邪恶的黑暗和虚假的危害作斗争。若穆斯林中不存在这样的团体，那么乌玛便不可能免于安拉的诅咒与严厉的惩罚，更遑论成为为人类而生的最优秀的乌玛。” 基于我们先前所提及的内容：

Abu al-A’la al-Mawdudi (may Allah have mercy on him) mentioned the following in his book ‘Islamic concepts regarding religion and state’ under the chapter on: The obligation of enjoning the ma’roof and forbidding the munkar; “What is apparant from the partative in the ayah; ‘And let there arise out of you a group inviting to all that is khair (Islam).’ It does not mean that the Muslims are ordered to have a group that will undertake the obligation of da’wah to Islam, enjoining the ma’roof and forbidding the munkar, whilst it is not an obligation on the rest of the Muslims to undertake this task in origin. Rather its meaning is the obligation that the Ummah should not be at any time without -at leastone group that will guard the light coming from the lamp of truth and goodness, and struggle against the darkness of evil and dangers of falsehood. When no such group exists amongst the Muslims, then it is impossible for the Ummah to be saved from the curse and severe punishment of Allah 􀀬, let alone be the best Ummah brought forth for mankind.” Based on what we have mentioned previously:

我们必须非常清楚地认识到,凡是伊斯兰教法(Shar’a)所认可的,都是一种慈悲。

- We must know very well that whatever the Shar’a approves is a mercy.

如果这件事变成了一场灾祸,那完全是穆斯林的误解所致,别无其他原因。请看这个伊斯兰教团体中两位伟大伊玛目的崇高教法学见解。《Shuzuur az-Zahab》(金色碎片)中提到:一天,沙斐仪的学生们向他抱怨,说他去拜访伊玛目艾哈迈德·本·罕百里,而他们却因观点不同而与艾哈迈德的学生发生争论。沙斐仪说:"他们说:'艾哈迈德拜访你,你也拜访他。'我说:'美德并不会离开他的家。'"

If it turned into an affliction then that is because of the misunderstanding of the Muslims and nothing else. Look at the exalted Fiqh of two great Imaams of this Ummah; it has been mentioned in ‘Shuzuur az-Zahab’ (Fragments of gold) that the students of Shafi’i came to him one day complaining how he visits Imaam Ahmad b. Hanbal, while they dispute with his students because of their differences in opinions. Shafi’i said; “They say; ‘Ahmad visits you and you visit him’, I say; ‘The virtues do not separate from his home.

如果他来拜访我，那是因为他的恩惠；如果我去拜访他，那也是因为他的恩典。

If he visits me, then thanks to him, and if I visit him, this is because of his grace.

“他”的恩典都在他身上。”伊玛目艾哈迈德的学生们也发生过类似的事。伊玛目艾哈迈德对他们说：“如果我们的世系不同，那么我们心中所奉为父亲的知识将把我们联合起来；即使海水的颜色各异，我们都是从同一个容器中流出的淡水。” 凡是希望将所有穆斯林统一在同一行动之上的人，除了忽视了沙里亚的实际和人们的现实之外，我们要对他说伊玛目马立克对哈伦·拉希德所说的话。当哈伦·拉希德想要采纳马立克的理解和教法学派，并强制人民遵从，禁止他们遵循其他人的理解时，马立克说：“不要使真主已为穆斯林放宽的事物对他们变得狭窄。” 当异教徒及其控制下的政权看到有一个或多个团体认真致力于建立真主的统治时，除了对他们采取严厉措施并散布谣言之外，他们还会设立受其控制的团体，企图使这些团体偏离方向或使其失败。如果我们假定存在不止一个团体是不被允许的，那就意味着该团体必须与所有其他团体联合，从而既包括好的也包括坏的。但所要求的恰恰相反：我们必须抛弃坏的，保留对人民有益的好的。

In both situations the grace is for him.’” A similar thing happened with the students of Imaam Ahmad and him. So Imaam Ahmad told them; “If we differ in lineage, then a knowledge which we have put in the position of a father unites us; If the water of the seas differ, we are all fresh (water) that streams out from one vessel.” - Whosoever wishes to unite all the Muslims on one action, besides his negligence of the reality of Shar’a and the reality of people, we say to him what Imaam Malik said to Harun ar-Rasheed when Harun ar- Rasheed wanted to adopt Malik’s understanding and mazhab (school of thought) and make it binding on the people and forbid them from (following) the understanding of others; “Do not make narrow for the Muslims that which Allah 􀀬 has made wide for them.” - When the Kaafir states and the regimes under their control see a group or groups working seriously to establish the rule of Allah 􀀬, in addition to using harsh measures against them and spreading rumours, they try to derail these groups or cause them to fail by establishing groups which are under their control. If we assume that having more than one group is not allowed, this means the group must unite with all the other groups, and thus include the good and the bad. But what is required is the opposite, where we have to throw away the bad, and keep the good that benefits the people.

由于这一主张（即统一伊斯兰工作、禁止群体多元化的义务）与沙里亚（Shar'a）的现实、人类的实际情况以及启示所用的语言相矛盾。

- Since this suggestion, (the obligation of uniting the Islamic work and prohibiting the plurality of groups) contradicts the reality of the Shar’a, human beings and the language in which the revelation was sent down.

这一建议无法实现，讨论它只会分散我们对更重要之事的注意力，那就是建立哈里发国的工作。认为“除非穆斯林团结起来，安拉才会援助他们”这一说法，是毫无根据、不可接受的判断。实际上，除非穆斯林遵行沙里亚，坚守安拉的绳索，履行祂的命令，否则安拉不会援助他们。即使人数稀少，安拉也会援助他们。因为一个坚守真理的人，抵得上许多人；而那许多站在谬误一边的人，就如同海上的泡沫（浮沫）。

Then this is an impossible suggestion to realise. Discussing it will remain a distraction from what is more important, which is the work to establish the Khilafah. The statement that Allah 􀀬 does not help the Muslims, unless they unite, is an baseless judgement that is unacceptable. Rather, Allah 􀀬 does not help the Muslims unless they adhere to the Shar’a and hold fast to the rope of Allah 􀀬 and fulfill His command. Allah 􀀬 will help them even if they are few. For the one person committed to the truth counts as many, while the many people who are on the falsehood are like the scum (of the sea).

还有一点需要提及：哈里发的存在和伊斯兰国，是团结穆斯林最重要的一个方面；没有它，就没有真正的团结。理解上的分歧仍会存在，但我们受命服从哈里发。伊玛目作出采纳，并通过这一采纳来平息争议，但他并不能阻止争议的发生，也不能将其消除。穆斯林必须在公开与私下里都服从他的命令。至于某个团体的埃米尔，他的命令只在该团体内部得到服从，他所平息的是该团体成员之间的争议，而不是全体穆斯林之间的争议。

It remains to mention a word on this subject, that the presence of the Khaleefah and the Islamic State is the most important aspect that unites the Muslims; there is no unification without it. The understandings will remain different, but we are ordered to obey the Khaleefah. The Imaam adopts, and by his adoption he settles the dispute, but he does not prevent the dispute or remove it. His order must be obeyed openly and secretly by the Muslims. As for the Ameer of a party, his order is obeyed within the party and he settles the dispute between the members of the party and not the Muslims at large.