影响伊斯兰教法（Fiqh）的因素 - 《教法学的演变》 | Quran Course

影响伊斯兰教法（Fiqh）的因素 - 《教法学的演变》 | Quran Course

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影响伊斯兰教法（Fiqh）的因素

Factors Affecting Fiqh

by Bilal Philips2 min readViewed 47 times

在伊斯兰教法（Fiqh）及教法学派（Madhhab）演变的历史中，这一时期具有极其重大的意义。有鉴于此，与之相关的政治、社会和宗教层面，值得如下文般作更为充分的论述。

In The History Of Fiqh And The Evolution Of Madh-habs, This Period Is One Of Extremely Great Significance. In View Of This, The Relevant Political, Social And Religious Aspects Merit The Fuller Treatment Which Follows.

A. 乌玛的分裂

A. Division Of The Ummah

在这一世纪的头二十五年内，穆斯林民族遭受了若干严重的社会与政治打击，由此出现了一些教派与派别。其中最严重的，是哈瓦利吉派、什叶派的叛乱，以及阿卜杜拉·本·祖拜尔及其追随者的叛乱。这些相互角逐、争夺政权的力量，导致了普遍的动荡局面。

Within the first quarter of a century of this period, the Muslim nation suffered a number of devastating socio-political blows which caused a number of sects and factions to appear. The most serious were those caused by rebellions of the Khawaarij,100 the Shee’ah,101 and ‘Abdullaah ibn az-Zubayr and his followers.102 The constant vying of these contending elements for control of the government resulted in a general state of turmoil.

前两个派别，即哈瓦利吉派和什叶派，后来发展成了宗派，各自形成了独特的教法体系。他们依据不符合正统的对《古兰经》和逊奈的解释，这些解释迎合了他们自身的社会政治观点，于是拒绝接受大多数圣门弟子和正统哈里发的贡献，宣称他们是叛教者，并把自己的领袖人物抬高到立法者的地位。

倭马亚哈里发引入了一些在当时的非伊斯兰国家中十分常见的做法,例如拜占庭、波斯和印度的做法。这些做法中有许多明显违背早期的伊斯兰教法(Fiqh)。例如,中央金库拜特·马尔(Bayt al-Maal)被变成了哈里发及其家族的私人财产,而伊斯兰教未予认可的各种赋税也被引入,以进一步增加他们的财富。音乐、舞女、魔术师和占星术士作为娱乐形式被正式引入哈里发的宫廷。此外,公元679年,穆阿维叶哈里发强迫接受叶齐德为王储,哈里发之位因此变成了世袭王权。于是国家与教法之间的联系被打破,教法学派(Madh-hab)由此失去了一个重要的统一因素。

The Umayyad Caliphs introduced a number of practices which were common in the non-Islamic states of that time, such as Byzantium, Persia, and India. Many of these practices were in clear contradiction to the Fiqh of the earlier period. For example, the central treasury, the Bayt al-Maal, was turned into the personal property of the Caliphs and their families, and taxes not sanctioned by Islaam were introduced to further increase their fortunes. Music, dancing-girls, magicians and astrologers were officially introduced as forms of amusement in the court of the Caliph. Furthermore, with the forced acceptance of Yazeed as crown prince imposed byCaliph Mu’aawiyah in the year 679 CE, the office of Caliph was converted into that of hereditary kingship. Hence the state-Fiqh link was broken and a significant unifying factor of the Madh-hab was thereby lost.

由于这些因素,这一时期的伊斯兰学者('Ulamaa)避免出入哈里发的宫廷,于是"舒拉"(Shooraa,协商治理)的原则也随之失落。随着一代代哈里发更迭,政府逐渐蜕变为一种专制君主制,与当时的非伊斯兰政权无异。结果,一些哈里发试图操纵伊斯兰教法(Fiqh),以为其偏离正道的行为辩护。为了对抗这种歪曲,并为后世保存真正的伊斯兰教法,学者们开始搜集和编纂早期的伊斯兰教法。

Due to these factors, the Islamic scholars (‘Ulamaa) of this period avoided sitting in the audiences of the caliphs, and thus the principle of Shooraa (consultative government) was lost. With each successive caliph the government steadily dereriorated into a dictatorial monarchy similar to the non-Islamic governments of that day. As a result, some of the caliphs attempted to manipulate Fiqh in order to justify their deviations. To combat this distortion, and preserve authentic Fiqh for later generations, scholars began to collect and compile the Fiqh of the earlier period.

许多学者为躲避冲突与混乱，以及各个相互竞争派别的迫害，纷纷离开了倭马亚国家的政治中心。这一迁移导致了伊斯兰教法上"易智马尔"（一致公议）原则的瓦解。学者们散居于整个国家各地，此后对任何新的法律问题达成一致几乎不可能。这反过来又使学者个人的"易智提哈德"（独立判断）显著增多，因为他们都试图处理各自地区出现的大量新习俗与新问题。

Many of the scholars of that fled the political centers of the ‘Umayyad state to avoid conflict and confusion as well as persecution from the various competing factions. This move resulted in a break-down the principle of Ijmaa’ (unanimous agreement on points of Islamic law). With the scholars scattered throughout the state, such unanimity on any new point of law became virtually impossible to establish. This in turn led to a significant increase in the individual Ijtihaads of scholars as they attempted to deal with the multiplicity of new customs and problems in their own areas.

每当某个地区出现一位杰出的伊斯兰教法学（Fiqh）学者，该地区的学生和学者便会聚集在他的身边。往往连其他地区的学生和学者也会加入他们，就这样，形成了若干伊斯兰教法学派（Madh-habs，即“教法学派”）。

Whenever an outstanding scholar of Fiqh arose in an area, the students and scholars in that region would gather around him. Often, even students and scholars from other regions would join them and in that way a number of schools of Islamic law (Madh-habs)

在这一阶段，这门学问继续发展。其中，艾卜·哈尼法和苏富扬·赛里（Sufyaan ath-Thawree）在库法声名显赫，马立克·伊本·艾奈斯在麦地那，奥宰尔（al-Awzaa’ee）在贝鲁特，莱斯·伊本·萨阿德（al-Layth ibn Sa’d）在埃及，此处仅举数位为例。

evolved. During this stage Abu Haneefah and Sufyaan ath-Thawree became prominent in Kufah, Maalik ibn Anas in Madeenah, alAwzaa’ee in Beirut, and al-Layth ibn Sa’d in Egypt to mention a few.

随着人们对信息的需求增长,圣训的传述也随之增多。由于国家已不再明确依据先知的逊奈(愿安拉赐福并使其平安),学者们为了作出教法裁决,各自不得不四处寻访由圣门弟子及其再传弟子所传述的个别圣训逊奈。与此同时,一种新现象出现了:伪造的言行首次被归于先知ﷺ名下。伪造者若想被人信任,就必须在其捏造的内容之中夹杂一些真实的圣训。这促使圣训的汇编工作开始,也推动了圣训批判学的形成,为后来的学者作出伊吉提哈德(教法推论)提供了帮助。然而,在圣训学发展成熟之前,真伪混杂的传闻已经渗入伊斯兰知识体系之中,一些学者在作出裁决时无意中加以采用。如此一来,一套不正确的教法体系逐渐形成,而那些因只通过本地区的造假圣训传述者才得知而拒绝某些真实圣训的学者所作出的教法裁决,又进一步强化了这一体系。103

The narration of Hadeeths increased as the need for information grew. Since the state had unofficially stopped relying on the Sunnah of the Prophet (s.w.), scholars in their various capacities had to go in search of individual narrations of the Sunnah handed down by the Sahaabah and their students, in order to make their legal judgements. At the same time a new phenomenon developed: false sayings and actions began to be attributed to the Prophet (s.w.) for the first time. For a fabricator to be trusted he would have to relay some true Hadeeths along with his fabrications. This led to the beginning of the compilation of Hadeeths and the development of the science of Hadeeth critism, which aided later scholars in their Ijtihaads (legal rulings). However, before the science of Hadeeth evolved, a mixture of true and false reports worked their way into the body of Islamic knowledge and was inadvertently used by some scholars in making decisions. In this way, a body of incorrect Fiqh evolved, which was further bolstered by Fiqh decisions made by scholars who had rejected certain true Hadeeths because they were only known to them through the Hadeeth fabricators of their areas.103