在前面的章节中，我们已经看到，由于以下因素的影响，宗派（Madhhab）经历了四个基本阶段：穆斯林国家的状况（统一或分裂）、宗教领导地位的状况（统一且正统，或分散且非正统），以及学者之间的交流。当国家是一个整体时，领导层是统一且正统的，穆斯林学者彼此接近，从而便利了交流。那时只有一个宗派，无论是先知的宗派，还是每一位正统哈里发的宗派。(SWT)

From the preceding chapters we have seen that the Madhhab has gone through four basic stages as a result of the effects of the following factors: conditions of the Muslim state (unity, disunity), status of religious leadership (unified and orthodox, or fragmented and unorthodox) and communication among scholars. When the state was a single body, the leadership was unified and orthodox, and Muslim scholars were close to each other thereby facilitating communication. At that time there was only one Madh-hab, whether that of the Prophet (s.w.) or tha tof each of the Righteous Caliphs.

随之而来的是，在相对统一的国家（倭马亚和阿拔斯王朝统治之下）中，政治和宗教领导层出现了分化，著名学者也分散到整个帝国各地。因此，当交流不再成为问题、学者们能够密切协商的时期已经过去，各地学者不得不自行作出裁决，于是出现了大量的教法学派。这些学者大多仍保持着往昔的灵活性，乐于放弃自己的个人见解，转而采纳他人依据更可靠或更全面的圣训所作的裁决。此后，在阿拔斯王朝后期，由于国家领导权的分裂，学者们也被卷入了政治上的相互争斗之中。

There followed a breakdown of political and religious leadership within the relatively unified state (under Umayyad and ‘Abbaasid rule), and the dispersion of the leading scholars throughout the empire. Consequently, a large number of Madh-habs arose as scholars in various parts of the state were obliged to make rulings without benefit of that close consultation which had existed when communication was not a problem. Characteristically, these scholars managed to retain the flexibility of former times, readily discarding their individual rulings in favor of the rulings of others which were based on more authentic or comprehensive Hadeeths. Subsequently, in the latter part of the ‘Abbaasid dynasty, scholars were caught up in the political rivalry resulting from the splintering of state leadership.

局势因官方大力提倡宫廷辩论而进一步恶化，辩论的胜者及其所属学派会获得君主的特殊恩宠。此后，走向狂热的宗派主义便只差一步，而其余四个仍然存续的学派的许多追随者，也因此而闻名。

The situation was futher aggravated by the official promotion of court debates which brought special rayal favors to individual winners and their Madh-habs. Thereafter, it was but a step to fanatical sectarianism for which many of the followers of the four surviving Madh-habs became noted.

今天的局势是前几个阶段的混合体。

The Situation today is a mixture of the preceding stages.

大众传播再次使穆斯林学者彼此密切接触，但国家层面的宗教领导权早已消失，因为穆斯林世界已被分割为各自拥有独立政治经济体制的民族主义实体。

Mass communication has brought Muslim scholars into close contact once again, but religious leadership at the state level disappeared long ago when the Muslim world became divided into nationalist evtities each with its own politico-economic governmental system.

今天穆斯林人口已大幅增长（估计在8亿至10亿之间），他们之所以团结在一起，是因为对安拉和祂的先知（s.w.）的信仰，以及对《古兰经》和《逊奈》的坚守。宗教领导方面，即便存在，也往往是通过四大教法学派之一来行使，这些学派虽然比以前不那么狂热，但遗憾的是依然带有宗派性质，因而造成分裂。然而，自本世纪中叶以来，出现了令人鼓舞的迹象：伊斯兰教内在蕴含的神圣统一驱动力，正推动全世界的穆斯林走向宗教复兴，使伊斯兰教在个人、社群和国家层面都成为其生活的决定性因素。鉴于穆斯林人口中文化的多样性，以及在这个快速变化的世界中日常生活所产生的问题日益多样化，许多穆斯林学者长期以来都认为，要使伊斯兰教在世界任何地方的穆斯林日常生活中重新成为最高指导，只有通过复兴我们先前所描述的“繁荣时期”所实行的那种充满活力的教法（Fiqh）才能实现。这意味着要重新统一各教法学派，彻底消除一切狂热与宗派主义，并恢复Ijtihaad（独立判断），使教法重新成为一个充满活力、依据客观推导而成的法律体系，从而让个别穆斯林学者和法学家能够在穆斯林世界的各个地方，无论社会政治与经济条件如何，有效而统一地适用沙里亚（Sharee'ah）。

The vastly increased Muslim population of today (variously estimated between 800 million and a billion) has been held together by their belief in Allaah and His Prophet (s.w.) and by their commitment to the Qur’aan and the Sunnah. Religious leadership such as there is tends to be exercised in separate stated through one of the four Madh-habs, which though less fanatic than formerly, unfortuantely continue to be sectarian and hence divisive However, there have ben encouraging signs, especially since the middle of this century, that the drive towards unity divinely built into Islaam is propelling Muslims the world over towards a revival of their religion as the decisive factor in their lives at the personal, communal and national levels. Given the multiplicity of cultures represented in the Muslim population and the uncreasing diversity of issues and problems arising from daily living in this rapidly changing world, many Muslims scholars have long felt that the goal of reestablishing Islaam at the supreme guide in the daily lives of Muslims, anywhere in the world, is-chievable only by a revival of a dynamic Fiqh such as was practised in what we previously described as the “Stage of flowering”. This implies a reunification of the Madh-habs with all traces of fanaticism and sectarianism removed, and the revival of Ijtihaad to make Fiqh once more a dynamic, objectively deduced body of laws so that individual Muslim scholars and jurists may effectively and uniformly apply the Sharee’ah in all parts of the Muslim world, no matter what the socio-politicaleconomic conditions.

同样重要的是，这样一场改革可能产生的影响，不仅涉及新皈依伊斯兰教的人，也涉及生于信仰之中的新一代穆斯林。对前者而言，他们将免受各学派（Madh-hab）之间相互矛盾的裁决所带来的困惑；对后者而言，他们将免于因学派之间的矛盾所引发的宗派对立之挫折，也能避免走向完全否定各学派以及早期学者杰出贡献的倾向。

No less important is the possible impact of such a reformation, not only on new converts to Islsaam, but also on the new generation of Muslims born into the faith. In the case of the former, they would be spared the perplexing effects of conflicting rulings from Madh-hab to Madh-hab, while in the case of the latter, they would be spared the frustration of the sectarianism generated by Madh-hab contradictions and avoid the tendency towards total rejection of the Madh-habs and the outstanding contributions of early scholars.

最后，人们认为需要一个统一的教法学派（Madh-hab）以及上述构想中充满活力的伊斯兰教法（Fiqh）体系，以培育充满生机的伊斯兰社群，并将世界各地的社群团结起来，开展各种合作事业，以维护全人类的共同利益，并将伊斯兰推向全球。

Finally, a unified Madh-hab and a dynamic body of Fiqh envisioned above are felt to be needed in order to evolve vibrant Islamic communities and unite such communites throughout the world in the types of co-operative endeavors that would protect the common interest of mankind and project Islaam on a global scale.

假定统一各学派（Madh-habs）以及重建一种有活力的伊斯兰教法（Fiqh）这两个目标是可取且有效的，那么为实现这些目标可以采取哪些步骤？首先，必须作出协同努力，以一种真正客观的方式，依据前几章中所引述的早期学者的言论与做法所界定的方法论，来化解现存各学派及其先驱之间的分歧。

Assuming the desirability and validity of the twin goals of unifying the Madh-habs and re-establishing a dynamic Fiqh, what are the steps that might be taken towards achieving these goals? In the first place, concerted efforts will have to be made to resolve in a truly objective way the differences between the existing Madh-habs and their predecessors, using the methodology of the early scholars as defined by their statements and practices quoted in the previous chapters.

推动适当行动的具体机制，需要来自进步且有影响力的高水平学者队伍中的开明领导。也就是说，必须由一人或数人主动发起，他们满怀热忱，致力于按照所提出的方向推动变革，并须与其他相关方沟通，以便规划和组织具体的程序细节。

The mechanics of initiating appropriate action calls for enlightened leadership springing from the ranks of progressive and influential scholars of high calibre, that is, some person or persons imbued with the zeal to effect changes along the lines proposed will have to take the initiative to communicate with other interested parties with a view to planning nad organizing the procedural details.

借鉴现代系统方法来解决问题，这些步骤包括：客观界定解决问题的真正障碍；选择最合适的解决方案；确定可能的实施方法；选择最合适的方法；然后将解决方案付诸实施。在这种规划的每个阶段，所选择的步骤都必须根据问题和目标不断加以评估。

Drawing on modern day systems approaches to problem solving, these steps would include: objective definition of the real obstacles to solution; selection of the nost appropriate solution; determination of possible methods of implementation; selection of the most appropriate method; then putting the solution into effect. At each stage in this type of planning, the steps chosen would have to be continuously evalutad with regard to the problems and the goals.

显然，统一各教法学派、恢复充满活力的伊斯兰教法（Fiqh）这一任务，并非简单的方案所能解决，但蒙安拉的恩赐，它们是可以实现的。

Obviously, the task of unifying the Madh-habs, and restoring dynamic Fiqh are not susceptible to simplistic solutions, but with Allaah’s blessings they are within the realm of possibility.

在理论层面上，为各学派之间的诠释与应用分歧提出解决方案相对容易。以下这一框架以早期伊玛目的方法论为基础，多位思想开明的伊斯兰学者曾在不同场合提出过这一建议。

On a theoretical level, it is comparatively easy to make sugestions for the resolutions of interpretational and application differences among Madh-habs. The following framework, based on the methodology of the early Imaams, has been recommended at various times by progressive-minded Islamic scholars.

教法学派之间的分歧可分为两大类:第一类是矛盾性分歧(Ikhtilaaf Tadaadd),即完全相反、不可能同时都正确的裁决,例如一个学派认定某事为合法(Halaal),另一个学派却认定其为非法(Haraam);第二类是多样性分歧(Ikhtilaaf Tanawwu'),即彼此冲突但在逻辑上可以并存的合理变通性裁决,例如先知ﷺ在礼拜中所采用的各种坐姿,其中有些被不同的学派优先选择于其他坐姿。在许多由词语的含义(字面义与引申义)及语法结构所引起的分歧中,有真实可靠的圣训明确了所指的含义,这些被明确的含义应优先于一切其他解释。同样,若某项法律裁决是在排除了真实可靠的传述所依据的条件下作出的,则应视为无效,并应以其他法学家依据真实可靠圣训所作的裁决取而代之。至于基于有争议的原则或无限制的类比推理(Qiyaas)所作的裁决,则应依据《古兰经》、圣行(Sunnah)以及圣门弟子的公议(Ijmaa')的根本原则进行客观审查:与这些根本原则相符的裁决应予接受,与之相违的则应予拒绝。在上述建议的解决办法之外,仍有一些问题存在多种裁决,而这些裁决同样得到《古兰经》、圣训、圣门弟子公议或类比推理的支持。对于此类情况下的不同裁决,应视为可行的选择,根据具体情况加以运用;它们属于前面提到的教法学派裁决第二类分歧中所说的、在逻辑上可以接受的变通性裁决的一部分。

Differenes among Madh-hab’s rulings fall into two main cetegories; firstly, conradictory differences (Ikhtilaaf Tadaadd), totally opposite rulings which can not logically be simultaneously correct, for example rulings in which one Madh-hab defines something as Halaal and another difines it as Haraam, and secondly, variational differences (Ikhtilaaf Tanawwu’), conflicting rulings which are logically acceptable variations which can co-exist, for example, various sitting positions used by the Prophet (s.w.) in Salaah some of which have been preferred over others by the different Madh-habs. In many cases of differences arising from meanings (literal and figurative) of words and grammatical constructions, there are authentic Hadeeths which specify the meanings intended and these specified meanings should be given preference over all other interpretations. Similarly, legal rulings which were made according to conditions which eliminated authentic narrations, should be regarded as invalid and should be replaced by the rulings of other jurists which were made on the basis of authentic Hadeeths. As for rulings based on controversial principles or unrestricted Qiyaas, these should be objectively examined in the lighte of the fundamental principles of the Qur’aan, the Sunnah and the Ijmaa’ of the Sahaabah; rulings agreeing with these fundamentals should then be accepted and those contradicting them should then be rejected. Outside the scope of the foregoing suggested solutions, there remain a number of issues on which there is more than one ruling equally supported by the Qur’aan, the Hadeeth, the Ijmaa’ of the Shaabah or Qiyaas. The different rulings in such cases should be treated as viable options to be applied according to circumstances and these are a part of the logically acceptable variations mentioned as the second category of differences in Madh-hab rulings.

这一调和各学派分歧的框架,最好通过专门客观研究伊斯兰教法(Fiqh)的机构来实现;也就是说,在这些机构中,不给任何一个学派以优先地位的学术机构。届时,伊斯兰法便可从其主要渊源入手进行研究,各学派的观点则可如前文所述,进行理性而客观的分析。如果这类学术中心的研究水准很高,那么重新统一各学派这项艰巨任务便有望在前景良好的情况下展开,并最终取得成功。一个完全摆脱宗派主义、牢固建立在健全学术基础之上的统一学派,不仅能够为整个穆斯林世界提供可靠而持久的领导,还能为各类旨在重建真主法律作为治理穆斯林国家唯一有效基础的改革运动提供切实的指导。在学派重新统一和真主法律确立方面取得成功之后,我们便可以着眼于乌玛,即穆斯林民族的重新统一,以及哈里发,即真正的哈里发制度的重建。若真主意欲,这将为在全世界施行安拉的律法奠定必要的基础。

This framework for the resolution of differences among the Madh-habs could best be effected within institutions devoted to the objective study of Fiqh; that is, institutions devoted to the objective study of Fiqh’ that is, institutions of learning in which no Madh-hab is given preference over another. Islamic law could then be studied from its primary sources, and the positions of the various Madh-habs could then be analyzed rationally and objectively as outlined previously. If the standard of scholarship in such centers of learning were high, the enormous task of re-unifying the madh-habs could then be undertaken with excellent prospects for eventual success. A single Madh-hab completely free from sectarianism and firmly based on sound scholarship, could provide not only trustworthy and continuing leadership for the Muslim world in general, but also concrete guidence to various reformist movements aimed at reestablishim divine law as the only valid basis for geverning Muslim countries. With success in the area of the Madh-hab reunification and the establishment of divine law, we could then look towards the reunification to the Ummah, the Muslim nation, and the reestablishment of the Khilaafah, the true caliphate. This would provide the necessary foundation for the execution of Allaah’s law throughout the earth, if Allaah so wills it.