在前面的章节中，作者努力追溯并说明伊斯兰法学派（Madh-habs）的历史发展，并阐明它们对伊斯兰教法（Fiqh）在穆斯林世界中逐步丰富与统一的总体贡献。已充分论证，自先知ﷺ时代起，历代早期伊玛目及其学派所具有的开放思维，已逐渐被一种僵化与教条所取代。自十三世纪末以来，各学派不仅沦为宗派主义的温床，伊斯兰教法也丧失了其原有的活力，而这种活力原本体现在Ijtihaad（独立推理）原则之中，因此教法未能跟上不断变化的时局。由于学派宗派主义与教法的僵化，伊斯兰教原有的纯正、统一与活力，在整个穆斯林世界都受到了威胁。

In the preceding chapters the writer has endeavored to trace and account for the historical development of Madh-habs, schools of Islamic legal thought, and to show their overall contributions to the progressive enrichment and unifying character of Fiqh within the Muslim world. It has been amply demonstrated that the liberal thinking which characterized the early Imaams and their Madh-habs, from the time of the Prophet (s.w.) down through the ages, has been staidly replaced by a certain rigidity and dogmatism. Since the late thirteenth century, not only have the madh-habs become spawning grounds of sectarianism, but Fiqh has lost its original vitality which was enshrined in the principle of Ijtihaad and thus it has not been able to keep pace with changing circumstances. As a result of Madhhab sectarianism and Fiqh inflexibility, the traditional purity, unity and dynamism of Islaam have been threatened throughout the Muslim world.

在本章末尾，作者将依据早期学者及其弟子的立场，考察分歧与争议（Ikhtilaaf）这一现象。他还将努力强调：分歧虽不可避免，但毫无理性的争执与宗派主义在伊斯兰教中没有立足之地，伊斯兰教是安拉以其智慧启示给祂的先知（s.w.）的宗教。

In this final chapter the writer will examine the phenomenon of differences and disagreement (Ikhtilaaf) in the light of the positions of early scholars and their students. He will also endeavor to reinforce the fact that while differences of opinion are inevitable, unreasoning disagreement and sectarianism have no place in the religion of Islaam which Allaah in His wisdom revealed to His Prophet (s.w.).

在论述各个教法学派（Madh-habs）的历史发展与演变，以及伊斯兰教法学（Fiqh）同时成长为一门完整的伊斯兰学科的过程中，我们看到，伟大的伊玛目和各教法学派的创立者们大体上持有这样的立场：

In treating the historical development (and evolution) of the Madh-habs and the concurrent growth of Fiqh into a full-fledged Islamic science, we have seen that the great Imaams and founders of the Madh-habs generally adopted the stand that:

(a) 各个教法学派，无论是单独还是整体，都不是无误的；(b) 穆斯林并无义务必须遵循其中任何一个教法学派。

(a) Madh-habs singly or in their totality were not infallible and (b) The following of any one Madh-hab was not obligatory for Muslims.

然而，taqleed（盲从/效仿）的普遍影响，导致了一种彻底的转变，以至于数百年来，大多数穆斯林的立场是：四大教法学派（Madh-habs）是真主所定、因而是绝无谬误的；每一教法学派的法律裁决都是正确无误的；每个人都必须遵循四大学派之一；穆斯林不应改变自己所遵循的学派；而在不同学派之间挑选裁决则是错误的。与这些信念相伴的是一种说法：任何公开否认四大学派皆无谬误，或否认必须遵循其中一派义务的人，都被视为受诅咒的异端分子和叛教者。

Yet the pervasive influence of Taqleed has resulted, among other things, in a complete turnabout, so much so, that for centuries now the position taken by the generality of Muslims is that the four Madh-habs are divinely ordained the therefore infallible; the legal rulings of each of those Madh-habs are all sound and correct; everyone must follow one of the four Madh-habs; a Muslim should not change his or her Madh-hab; and it is wrong to pick and choose rulings across Madh-habs. As a corollary to these beliefs, it has been state that anyone who dares openly to deny the infallibility of all four Madh-habs or the obligation to follow one to these Madh-habs is considered an accursed innovator and apostate.

在二十世纪,用来指称这类叛教者最常用的贬称是"瓦哈比"(发音为 Wahhaabee)。另一个同样带有辱骂意味的称呼主要在印度和巴基斯坦使用,即"Ahl-i-Hadeeth"(圣训派)。顺便一提,正如下面的解释性评论所揭示的,这两个词实际上都是误称。

In the 20th century the most commonly used epithet for describing such an apostate has been the label Wahhabi (pronounced Wahhaabee). Another similarly abusive term, which is used mostly in India and Pakistan, is Ahl-i-Hadeeth, Incidentally, both of these terms are in reality misnomers, as the following explanatory comments will reveal.

在1924至1925年间，穆罕默德·伊本·阿卜杜勒-瓦哈卜（1703–1787）的追随者热切地拆除了麦加和麦地那两座圣城墓地中，建在圣门弟子及其他受敬重人物坟墓之上的所有建筑。所谓的瓦哈比派还反对塔瓦鲁（向已故之人寻求代求），这一做法在穆斯林大众乃至许多学者中已十分普遍。由于塔瓦鲁以及对纪念碑和圣墓的依恋在穆斯林世界早已根深蒂固，瓦哈比派在1924至1925年间的这一破坏行为

In the years 1924-25 the followers of Muhammad ibn ‘Abdul-Wahhab (1703-1787) zealously all structures built over graves of the Sahaabah and other revered persons in the cemeteries of the holy cities of Makkah and Madeenah. The so called Wahhabis were also opposed to Tawassul (seeking intercession from the dead), which had become a widespread practice among the masses of Muslims as well as among many scholars. Since Tawassul and the attachment to monuments and shrines had long been ingrained in the Muslim world, the destructive act of the Wahhabis in 1924-25

似乎是具有革新性且走向极端的;因此,"受诅咒的革新者"和"叛教者"这类称谓便被用来指称瓦哈比派。然而需要指出的是,瓦哈比运动的创始人伊本·阿卜杜勒-瓦哈卜遵循罕百里学派的教法学(Fiqh),而其今天的追随者也仍然如此。

appeared to be innovative and extremist; hence the application of the epithet Wahhabi to “accursed innovators” and “apostate”. It should be noted, however, that ibn ‘Abdul-Wahhaab, founder of the Wahhabi movement, followed the Fiqh of the Hambalee Madh-hab and that his present-day followers continue to do so.

此外,在反对塔瓦苏尔(Tawassul)以及拆除对死者的纪念建筑和圣墓方面,伊本·阿卜杜勒-瓦哈卜二十世纪的后裔和追随者,是在抨击反伊斯兰的习俗。先知ﷺ曾下令拆毁一切偶像和雕像,并将所有坟墓与周围的地面铲平。这一圣训由阿里·伊本·阿比·塔利卜(‘Alee ib Abee Taalib)传述,并由伟大的圣训学家穆斯林·伊本·哈贾只(Muslim ibn Hajjaj)辑录,是可靠的圣训。由此可见,用“被诅咒的创新者”和“叛教者”来指称瓦哈比(Wahhabi)一词,实际上是一种误称。

Furthermore, in opposing Tawassul and destroying monuments and shrines to the dead, the twentieth-century descendants and followers of Ibn ‘Abdul-Wahhaab were attacking anti-Islamic practices. The prophet (s.w.) had ordered the demolition of all idols and statues, and the leveling of all tombs with the surrounding earth, according to and authentic Hadeeth reported by ‘Alee ib Abee Taalib and collected by the great Hadeeth scholar Muslim ibn Hajjaj.222 From the above it should now be clear that the word Wahhabi applied to mean “accursed innovator” and “apostate” is in fact a mislabel.

同样,"Ahl-i-Hadeeth"(阿拉伯语 Ahl al-Hadeeth,即"圣训学派")这一称谓,在过去是授予那些像伊玛目马立克一样,将大量时间与精力投入到圣训专门研究中的学者的尊称与赞誉。十九世纪末,这一称谓被印度和巴基斯坦的一场改革运动所采用。该运动呼吁回归《古兰经》和圣训,以之作为教法学(Fiqh)的根基,并反对教条式地固守各教法学派(Madh-habs)。然而,如今的教法学派狂热与宗派主义扭曲了"Ahl-i-Hadeeth"一词的含义,使其被用来指称那些狂热反对遵循任何一个教法学派的人。

Similarly, the term Ahl-i-Hadeeth (Ar. Ahl al-Hadeeth) was a title of respect and praise given to scholars in the past who like Imaam Maalik, devoted much time and effort to the specialized study of Hadeeth. Towards the end of the nineteenth century this title was adopted by a reform movement in India and Pakistan which called for a return to the Qur’aan and the Hadeeth as the basis of Fiqh and which opposed the dogmatic adherence to Madh-habs. However, present day Madh-hab fanaticism and sectarianism have distorted the meaning of the term Ahl-i-Hadeeth to apply to one who fanatically opposes the following of any of the Madh-habs.

讽刺的是，就我们对各学派（Madh-hab）历史演变以及伊斯兰教法（Fiqh）同步发展的认识而言，真正偏离伊斯兰教义的人，并非所谓的瓦哈比派和圣训派（Ahl-i-Hadeeth），而是那些僵化地坚持每位穆斯林必须遵循四大学派之一，并盲目相信四大学派都绝无谬误的人，尽管这些学派在若干伊斯兰法律问题的裁决上存在明显的矛盾。然而必须承认，主张盲目遵从（Taqleed）者，往往非常真诚地相信四大学派的无谬性。此外，许多学者也在他们的行列之中。223

The irony is that, in light of our insight into the historical evolution of the Madh-habs and concurrent development of Fiqh, the true deviants from the teachings of Islaam are not the so-called Wahhabi and Ahl-i-Hadeeth, but those people who would rigidly insist on every Muslim following one or another of the four Madhhabs and on their believing blindly in the infallibility of all four Madh-habs, despite certain glaring contradictions in their rulings on points of Islamic law. Yet it must be acknowledged that those who advocate blind following (Taqleed), are often very sincere in their belief in the infallibility of all four Madh-habs. Futhermore many scholars are included in their ranks. 223

那么，那些坚持taqleed（盲从/遵循某一教法学派）的人，如何调和各教法学派之间已知的分歧与矛盾，同时又坚信四大教法学派都是无误的？他们中有人声称，各教法学派是受真主安排而产生的，先知穆罕默德ﷺ本人也预言了它们的出现。然而，他们大多数人主要依据以下圣训来为自己的立场辩护：

How then do those who insist on Taqleed reconcile the known differnces and contradictions from Madh-hab to Madh-hab with their belief in the infallibility of all four Madh-habs? Some of them claim that the Madh-habs were divinely ordained and the Prophet (s.w.) himself prophesied their coming. Most often, however, they rest their case, mainly on the evidence of the following Hadeeths:

(a) “我的民众之间的分歧是一种慈悲。” (b) “我的门徒们之间的分歧是对你们的一种慈悲。”224

(a) “Disagreement among my nation is mercy.” (b) “Differences among my Sahaabah are a mercy for you.”224

（c）“我的圣门弟子就像星星，你们跟随他们中的任何一位，都会得到引导。”225

(c) “My Sahaabah are like stars. You will be guided by whichever of them you follow.”225

(d) “我的圣门弟子就像星星。你们无论遵循他们中任何人的言论，都将得到引导。”226

(d) “Verily my Sahaabah are like stars. You will be guided by any statement of theirs you adopt.”226

（e）“我曾向我的主请示，关于我死后我的同伴们将会产生分歧的事情，安拉启示我：‘哦，穆罕默德，我的确视你的同伴为天空中的星辰，有些比其他的更明亮。所以，谁遵循他们（圣门弟子）产生分歧的任何一种说法，在我看来，他就是遵循了正道。’”227

(e) “I asked my Lord about the things in which my companions will differ after my death and Allaah revealed to me: ‘Oh Muhammad, verily to Me, your companions are like stars in the sky, some brighter than others. Sohe who follwos anything over which they (the Sahaabah) have differed, as far as I am concerned, he will be following guidance’.”227

然而，在这些圣训能够被当作宗派主义的依据之前，必须先明确证明它们是真实可靠的。杰出的学者们确实对这些圣训进行过考察，其结论记录于下文。

However, before these Hadeeths can be accepted as evidence for sectarianism, they must be clearly shown to be authentic. An examination of these Hadeeths has indeed been made by eminent scholars and their conclusions are recorded hereafter.

至于那些据称先知（s.w.）预言了各位伊玛目及其教法学派到来的圣训，真实可靠的圣训措辞都相当笼统，并未明确提及伊玛目的名字或他们的教法学派；而那些措辞明确、指名道姓的圣训，则都是伪造的。228

As for the Hadeeths in which the Prophet (s.w.) was supposed to have foretold the coming of the Imaams and their Madhhabs, the authentic ones are all generally worded with no specific mention of either the names of the Imaams or their Madh-habs, while those Hadeeths that are specifically worded are all fabricated.228

关于上文的“圣训”(a),它没有任何传述系统与任何人相连,更不用说与先知(s.w.)相连;它也不见于任何圣训典籍中。因此称它为圣训是不正确的,它是伪造的。关于上文的“圣训”(b)至(e),虽然它们可以在圣训典籍或研究圣训的著作中找到,但都已被证明是不真实的。第一条被圣训学者判定为Waahin(极其孱弱)230,第二条和第三条则被判定为Mawdoo’(伪造)。231

With regard to “Hadeeth” (a) above, it has no chain of narration connecting it to anyone, much less to the Prophet (s.w.); nor is it to be found in any of the books of Hadeeth.229 It is therefore incorrect ot even refer to is as a Hadeeth, as it is fabricated. With regard to “Hadeeths” (b) to (e) above, although they can be found in books of Hadeeth or about Hadeeth, they have all proven to be unauthentic. The first is classified by Hadeeth scholars as Waahin (extremely weak)230, the second and third as Mawdoo’ (fabricated)231

…… 第四类则是「巴坦」（虚假的）。232 因此，那些主张以圣训来论证各学派之间差异应被推崇并延续的证据，从真实性的角度来看是完全不可接受的。

and the fourth as Baatil (false).232 Thus, the Hadeeth evidence for the glorification and perpetuation of differences among Madh-habs, is totally unacceptable from the point of view of authenticity.

不仅这些所谓的圣训不真实，其含义本身也明显与《古兰经》相冲突。在《古兰经》的一百一十四章中，安拉明确谴责并禁止宗教上的分歧，并命令人们团结一致、达成共识。分歧在下列经文中被明确禁止：

Not only are these so-called Hadeeths unauthentic, but their very meanings are in obvious conflict with the Qur’aan itself. Throughout the Qur’aan’s one hundred and fourteen chapters, Allaah has clearly cursed and forbidden religious desagreement and has ordered unity and agreement. Disagreement has been explicity forbidden in verses such as:

如果说真主的慈悯能够终结人与人之间的争执，正如上文所暗示的，那么，分歧与争执又怎么可能是一种慈悯呢？真主在下面这节经文以及其他类似的经文中，已经以明确无误的措辞命令团结与一致：

If Allaah’s mercy puts an end to dispute among men as is implied in the above, how then could disagreement and dispute be a mercy? In the unmistakable terms of the following verse and others like it, Allaah has ordered unity and agreement: