圣门弟子之间的差异 - 《教法学的演变》 | Quran Course

圣门弟子之间的差异 - 《教法学的演变》 | Quran Course

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圣门弟子之间的差异

Differences Among The Sahaabah

by Bilal Philips3 min readViewed 53 times

鉴于《古兰经》中这些明确的谴责，那么我们该如何解释先知的同伴（圣门弟子）以及早期法学家之间有时出现的分歧呢？

In view of these clear Qur’anic condemnations, how then do we account for the disagreement which occured at times among the Prophet’s (s.w.) companions (SahaabahO and the early scholars of Fiqh?

圣门弟子之间发生的意见分歧,大多是自然且难以避免的。其中很大一部分源于他们各自不同的理解能力,这种差异体现在他们对古兰经经文和圣训的不同解释上。另有一些导致分歧的原因,在当时存在,后来却消失了;例如,圣训广泛传播,以致任何一位圣门弟子都不可能全部知晓,因此在信息缺乏之处,错误的判断便难以避免。显然,对于这些以及类似的错误,他们不应受到指责,因为这些错误并非出于故意。

The differences of opinion which occured among the Sahaabah were for the most part natural and unavoidable. A large portion of it was due to their different reasoning abilities which showed up in their various interpretations of Qur’anic verses and Hadeeths. There were other causes which led to differences during their time which later disappeared; for example, the wide distribution of Hadeeths made it impossible for any individual Sahabee to be aware of them all, and thus wrong dicisions were bound to be made where information was lacking. Obviously, they cannot be blamed for these and similar mistakes, which were not intentional.

此外，很明显，当有可靠的信息或更相关的证据表明应当改正时，他们便欣然纠正自己错误的判断。正是这种在追求真理过程中愿意摒弃错误判断的态度，使这些相互冲突的裁决不属于应受谴责的分歧之列。在这方面，安拉的使者（SWT）曾说：“如果法官竭尽全力作出正确的裁决，他将获得两份报酬；如果他竭尽全力却犯了错误，他仍获得一份报酬。”

真理只有一个。两种相互对立的观点怎么可能同时都正确?正确的观点只能有一个。”240 沙斐仪伊玛目的学生穆宰尼说过这样的话:“安拉的使者(s.w.)的同伴们时而意见不一,并相互指责对方错误。他们中有人审视他人的言论并深入研究。因此,如果他们每个人都认为自己所说的是正确的,他们就不会去审查彼此的言论,也不会相互指责对方错误。”穆宰尼还说:“应当向那些允许分歧的人提出这样一个问题:他声称,如果两位学者对同一事件各自努力探求判断,一方认为是‘哈拉勒’(合法),另一方认为是‘哈拉目’(非法),那么双方都是正确的。‘你的这种判断是基于根本经文(《古兰经》或圣训)还是基于类比推理(Qiyaas)?’如果他说是基于类比推理,就应当问他:‘根本经文怎么会否定争议,而你却从中推导出允许争议?’任何有理智的普通人都不会允许这一点,更不用说学者了。”241

the truth is only one. Can two opposing ominions be simultaneously correct? The opinion which is correct can be only one.’”240 Imaam ash-Shaafi’ee’s student, al-Muzanee, put it this way, “The companions of Allaah’s Messenger (s.w.) disagreed from time to time and declared each other mistaken. Some of them examined the statements of others and researched them thoroughly. Therefore, if all of them felt that whatever they said was correct, they would never have investigated each other’s statements or declared each other mistaken.” Al-Muzanee also said, “The following question should be put to the one who allows disagreement, claiming that if two scholars strive to strive at a decision concerningthe same incident on eruling that it is “Halaal” and the other that it is “Haraam”, both are correct. ‘Are you basing that judgement on a fundamental text (the Qur’aan or the Sunnah) or on Qiyaas (analogical deduction)?’ If the claims that it is by Qiyaas, he should be asked, ‘How could the fundamental text reject dispute and you in turn deduce from it that ispute is allowded?’ No common person capable of reason would allow that, much less a scholar.”241

后来一些保守的宗派学者，有时在分歧上走得更远，甚至做出触及伊斯兰兄弟情谊与团结根本的裁断。例如，早期伊玛目中唯独阿布·哈尼法认为信仰（al-Eemaan，意为“信仰”）既不减少也不增长；人要么信，要么不信。242 基于阿布·哈尼法的这一观点，后来的哈乃斐学派学者作出裁定：若有人被问道：“你是信士吗？”则回答“我是信士，若安拉意欲”是非法的（Haraam），因为这暗示他对自己的信仰存在怀疑。243 据学者的一致公议（Ijmaa'），对自己的信仰心存怀疑等同于不信（Kufr）。因此，人应当回答：“我确实是信士。”244 这一裁定隐含而未明说的意思是：其他学派的追随者对自己的信仰心存怀疑，因而处于不信之中。早期哈乃斐学派从未这样表述过，但一些后来的学者由此推导出一条裁定：哈乃斐学派的追随者不得与沙斐仪学派的追随者通婚，而当时沙斐仪学派是第二大最为显赫的学派。这一推论后来被哈乃斐学派的学者推翻，245 但它作为历史证据，记录了宗派主义的危害。

Conservative sectarians among later scholars at times carried their differnces even beyond that extreme, making rulings which struck at the very heart of the brotherhood and unity of Islaam. For example, Imaam Abu Haneefah alone among the early Imaams felt that Eemaan (belief) neither decreased nor increased; one eiter believed or he disbelieved.242 On the basis of Abu Haneefah’s opinion, a ruling was made by later scholars of the Madh-hab stating that if one is asked the question, “Are you a believer?” It is Haraam to reply, “I am a believer, if Allaah so wills it,” as it implied that one is in doubt about the existence of his belief.243 According to the Ijmaa’ of the scholars, doubt about one’s belief is equivalent to disbelief (Kufr). Therefore, one should reply, “I am truly a believer”.244 The implied but unstated meaning of this ruling was that the followers of the other schools of thought were in doubt about their Eemaan and thus in disbelief. This was never state dby early Hanafee school, but some later scholars deduced from it the ruling that followers of the Hanafee Madh-hab were prohibited from marrying followers of the Shaafi’ee Madh-hab Which was the second most prominent Madh-hab at that time. This deductin was later over-ruled by scholars of the Hannafee Madh-hab,245 but stands as historical evidence documenting the dangers of sectarianism.

1. 大多数穆斯林的立场是：四大教法学派的学说是无误的，每个人都必须遵循其中之一，追随者不得更换教法学派，也不得从其他教法学派中选取裁决。246

1. The position of the generality of Muslims is that the four Madhhabs are infallible, everyone must follow one of them and followers must not change Madh-habs or pick rulings from other Madh-habs.246

2. 那些不认同各派学说（Madh-habs）具有无误性、或不遵循四大教法学派中任何一派的人，常被误认为异端，并被错误地贴上"瓦哈比"或"圣训派"（Ahl-i-Hadeeth）的标签。

2. One who does not subscribe to the infallibility of the Madh-habs or does not follow any of the four Madh-habs is commonly, but mistakenly classified as a heretic and mislabelled either “Wahhabi” or “Ahl-i-Hadeeth”.

3. 用来为宗派主义（madh-hab sectarianism）辩护的那些圣训，要么被误解，要么并不真实可靠。

3. The Hadeeths used to defend Madh-hab sectarianism are either misinterpreted or unauthentic.

4. 《古兰经》明确和隐含地谴责穆斯林之间的冲突与争execute纷。 Correction of the above: 4. 《古兰经》明确和隐含地谴责穆斯林之间的冲突与纷争。

4. The Qur’aan explicity and implicity condemns conflict and dispute among Muslims.

5. 圣门弟子之间的分歧，源于他们理解能力的差异，以及他们接触先知（ﷺ）圣训程度的不同。他们各自的裁断，在面对相反的证据时，并不会被他们死守不放。

5. Differences among the Sahaabah were due to varying interpretational abilities and the extent to which they were exposed to Hadeeths of the Prophet (s.w.). Their different rulings were not rigidly clung to in the face of evedence to the contrary.

6. 早期学者强调，只有那些经过长期检验、被证明是正确的圣门弟子（Sahaabah）的裁决，才应当被视为正确而加以遵循。

6. Early scholars emphasized the fact that only those rulings of the Sahaabah, which were proven to be correct in the long run were to be followed as correct.

7. 圣门弟子之间的分歧从未导致他们之间的分裂和四分五裂，而后世学者中的学派之争，却使穆斯林之间的分歧演变为不和。

7. Disagreements among the Sahaabah never led to disunity and division amongst them, whereas, among later scholars of the Madh-hab, differences evolved into disharmony among Muslims.

237 由‘Abdullah ibn ‘Amr ibn al’Aas 传述,并由al-Bkhaaree 收录(Sahih Al-Bukhari,(阿英对照),第4卷,第442页,编号667)以及Muslim(Sahih Muslim(英文译本),第3卷,第930页,编号4261)。

237 Narrated by ‘Abdullah ibn ‘Amr ibn al’Aas and collected by al-Bkhaaree (Sahih Al-Bukhari, (Arabic English), vol. 4, p.442, no.667) and Muslim (Sahih Muslim (English Trans.), vol.3, p. 930, no. 4261).

238 Jaami’ Bayaan al-‘Ilm，第2卷，第83-84页。

238 Jaami’ Bayaan al-‘Ilm, vol. 2, pp. 83-4.

《Jaami’ Bayaan al-‘Ilm》，第2卷，第81–82页。

239 Jaami’ Bayaan al-‘Ilm, vol. 2, pp. 81-82.

240 同上，第2卷，第82、88、89页。

240 Ibid., vol.2, pp. 82, 88, 89.

241 《Jaami’ Bayaan al-‘Ilm》,第2卷,第89页。 242 这一观点与《古兰经》和圣训都相抵触。安拉描述真信士说:“当人们对他们说:‘敌人已经集结起来攻击你们,你们应当防备他们。’他们的信仰反而增加了。”(3:173)又说:“当他的迹象被诵读给他们听时,他们的信仰就增加了。”(8:2)先知ﷺ还说:“你们中间任何人都不算真正信道,直到我在他心中比他的子女、父亲以及所有世人都更受他的爱戴。”这里的否定应理解为对完美的否定,而非对存在的否定;否则,我们中间就没有人可以被视为穆斯林。该圣训由布哈里和穆斯林辑录。参见《布哈里圣训集》(阿汉对照)第1卷,第20页,第14条,以及《穆斯林圣训集》(英文译本)第1卷,第31页,第71条。

241 Jaami’Bayaan al-‘Ilm, vol. 2, p. 89. 242 The position is at variance with both Qur’aan and Hadeeth. Allaah described true believers as “Those whose Eemaan increases when people tell them to beware the (enemy) which has gathered to attack them” (3:173). Elsewhere we find, “And if His signs are read to them, their Eemaan increases.” (8:2) The prophet (s.w.) also said, “None of you believes until I become more beloved to him than his offspring, father, and all mankind.” The negation here is taken to be a negation of perfection and not a negation of existence; otherwise, none of us could be considered Muslims. The Hadeeth is collected by al-Bukhaaree and Muslim. See Sahih Al-Bukhari (Arabic-English), vol. 1,p. 20, no. 14 and Sahih Muslim (English Trans.), vol. 1, p. 31, no. 71.

这种论证显然与下面这段圣训相矛盾。先知（ﷺ）教导我们在墓地里这样祈祷：“愿平安降临于这些住所中信道而顺从的人们，愿真主怜悯我们的前人和后人。”

243 This line of reasoning is clearly contradicted by the following Hadeeth in which the Prophet (s.w.) taught us to make the following prayer at graveyards: “Peace be on the believing and submitting people of these abodes, may Allaah have mercy on our predecessors and our Successors.

“如果真主愿意，我们也将与你们同行。”（由‘A'isha（阿伊莎）传述，由穆斯林和艾布·达乌德辑录。参见《穆斯林圣训实录》（英文译本）第2卷，第461-462页，第2127段；以及《艾布·达乌德圣训集》（英文译本）第2卷，第919-920页，第3231段）。先知ﷺ对于死亡并无疑虑。

And Allaah willing, we will be joining you all” (Reported by ‘Aa’eshah and collected by Muslim and Abu Daawood. See Sahih Muslim (English Trans.), vol. 2, pp. 461-2, no. 2127 and Sunn Abu Dawud (English Trans.), vol. 2, pp. 919-20, no. 3231). The Prophet (s.w.) was not in doubt about dying.

244 Ibn Abee al-‘Izz，《Sharh al-‘Aqeedah at-Tahaaweeyah》（贝鲁特：al-Maktab al-Islaamee，第一版，1972年），第395–397页。

244 Ibn Abee al-‘Izz, Sharh al-‘Aqeedah at-Tahaaweeyah, (Beirut: al-Maktab al-Islaamee, first edition , 1972), pp. 395-397.

245 这一新的裁决出自著名的哈乃斐派学者，人称“双重人类的穆夫提”（Muftee ath-Thaqalayn）。他允许哈乃斐派的男子与沙斐仪派的女子结婚，其依据是允许与基督徒和犹太妇女通婚。这一说法引自十六世纪埃及哈乃斐派学者在其八卷本著作《Al-Bahr ar-Raa’iq》中对宰因·丁·努贾伊姆（Zayn ad-Deen Nujaym）的引述。然而，这一裁决同时意味着，哈乃斐派的女子仍然不得与沙斐仪派的男子结婚，正如她们不能与基督徒和犹太男子结婚一样！ 246 在“皈依者的教法学派”标题下，《Taqleed and Ijtihad》的作者写道：“如果这样的人生活在某一特定教法学派盛行的地方，或者生活在几个教法学派大致同等地并行实施的地方，那么他可以自由选择任何他能够接受的教法学派。然而，一旦做出选择，他就有义务坚持所选的教法学派。”（第13页）

245 The new ruling was made by the famous Hanafee scholar titled, “Muftee ath-Thaqalayn”, who allowd the marriage of Shaafi’ite women on the basis of the allowance of marriage to christian and Jewish women (Zayn ad-Deen Nujaym, quoted by the 16th century Egyptian Hanafee scholar in his eight volume work entitled al-Bahr ar-Raa’iq. However, this ruling implied that Hanafite women were still not allowed to marry Shaafi’ite men just as they cannot marry chiristian and Jewish men! 246 Under the heading Math-bah of the Convert the author of Taqleed and Ijtihad writes: “If such a person lives in a place where a particular Math-hab is happens to be in a place where several Matha-hib are in 0peration on a more or less equivalent basis, then the will be free to choose any Math-hab acceptable to him. However, once the choice is made, he will be obliged to remain steadfast on the Math-hab of his choice.” (p.13)