2.9 寿限的终结（ajāl）是死亡的唯一原因 - 伊斯兰人格 | Quran Course

2.9 寿限的终结（ajāl）是死亡的唯一原因 - 伊斯兰人格 | Quran Course

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2.9 寿限的终结（ajāl）是死亡的唯一原因

2.9 The Termination Of The Life-span [ajāl ] Is The Sole Cause Of Death

by Sheikh Taqīuddīn An-Nabahānī6 min readViewed 76 times

许多人认为,死亡虽然只发生一次,却有多种起因。他们说,死因各不相同,但死亡只会发生一次。他们认为,死亡可以由瘟疫之类的绝症引起,也可以因刀刺、被子弹击中、被火烧或被斩首等而发生。在他们看来,这些都是导致死亡的直接原因,死亡是由它们而产生的。因此,他们宣称这些事物就是死亡的原因。据此,当这些事情发生时死亡便会发生,而当它们没有发生时死亡便不会发生。所以,在他们看来,死亡是因这些原因的存在而发生的,而不是因为寿限[ajāl]已经届满,尽管他们口头上说人是因其寿限而死。死亡的原因是这些事物,而不是安拉——即使他们口头上说安拉是使人生存、使人死亡的那一位。

Many people think that death, even though it takes place (only) once, has more than one cause. They say the causes vary but death occurs only once. They take the view that death can occur from a terminal illness such as pestilence for example, or it may occur by the stabbing of a knife, being hit by a bullet, burned by fire or the head being chopped off etc. For them these are all direct causes which lead to death, that is, death occurs in consequence of them. That is why they proclaim these things are the causes of death. Accordingly, death occurs when these things take place, and it does not occur when they do not take place. So, in their view, death occurs due to the presence of these causes and not because the life-span [ajāl] has terminated, even though with their tongues they say man dies due to his ajāl. The causes of death are these things and not Allah  even if they say with their tounges that Allah  is the one who gives life and the one who cause death.

事实是，死亡是唯一的，其原因也是唯一的，即阿詹勒（ajāl）的终结；使人死亡的，唯有真主，引起死亡的直接原因就是真主。因为一件事物要被正确地视为原因，它就必须总是产生结果，而且结果只能由其原因产生。这与条件不同：条件是一种特定的状况，在相关情况下事物通常会发生，但也可能不发生、未能成就。例如，生命是动物运动的原因：当生命存在于动物体内时，运动便可在其中被察觉；生命不在，运动也就不在。又如，能量是马达启动的原因：能量存在时马达便启动，没有能量就没有运动。而雨与作物生长的关系则不同，它是植物生长的条件之一，却不是原因。因为雨能让作物生长，但可能下了雨，却没有作物；作物也可能仅凭土地保留的水分而生长，比如夏季的耕种，即使没有降雨也能生长。同样，即便瘟疫存在，或有人被射中，死亡也可能不会发生。死亡也可能在这些通常导致死亡的事物都不存在的情况下发生。

The truth is that death is one and its cause is also one, namely, the termination of the ajāl, and that it is Allah  alone who causes death and the direct cause bringing about death is Allah . That is because for something to be correctly considered as a cause, it must always produce the effect, and the effect should not result except only by its cause. This is contrary to the condition which is a particular condition with related circumstances under which something usually takes place but which may also fail to transpire and not take place. For instance, life is the cause of movement in animals, when life exists within them movement can be perceived with in them. When life is absent the movement is absent as well. Also for example, energy is the cause of the motor being set in motion. When the energy is present the motor starts, without energy there is no motion. This is contrary to the rain in relation to the cultivation of crops. It is one of the conditions in which plants grow but it is not the cause. That is because rain allows crops to grow, but it may rain and there are no crops. Crops may grow due to only the moisture being retained by the land like the cultivation in the summer which grows without any rain. Similarly, even after the existence of plague or someone having being shot but death might not occur. Death may occur without the presence of any of these things under which death usually takes place.

追随导致死亡之事物的人，以及追随死亡本身的人，都可以从现实中确信这一点。于是他会发现：那些通常会导致死亡的事物确实存在，死亡却并未发生。或者，死亡可能在没有这些事物存在的情况下发生。例如，有人被刀子致命刺伤，所有医生都认为这一伤势是致命的，然而被刺者并未死亡，伤口反而愈合，他逐渐好转。死亡也可能在没有任何明显原因的情况下发生，比如某人的心脏突然停止跳动，经过详细检查后，医生仍无法明确心脏停跳的病因。这类事件很多，为医生们所熟知。世界上许多医院都见证了成千上万的此类事件。某些情况通常且必然导致死亡，但患者却并未死亡；死亡也可能突然降临，而没有任何明显原因。因此医生们会说：按照医学知识，对某某患者已无法可施，但他或许会好转，这超出了我们的认知。他们也会说：某某没有任何危险，他会康复，但他度过危险期后，病情突然恶化并死亡。所有这些都是人们和医生亲眼目睹、亲身感受的现实。它们清楚地表明，这些导致死亡的事物并非死亡的原因。因为如果它们是死亡的原因，它们就不会失效（即不会持续地导致死亡），死亡也不会由其他原因引起，也就是说，死亡不会在没有可感知原因的情况下发生。仅仅因为它们哪怕一次未能导致死亡，以及死亡哪怕一次在没有这些原因的情况下发生，就足以确定地表明：它们并非死亡的原因，而只是死亡发生的情境。真正导致死亡、并产生这一结果的原因是别的东西,而不是那些。也许有人会说:是的,这些发生的事情,也就是导致死亡的那些事件,通常只是条件而非原因,因为它们可能不会导致死亡;然而,确实存在可以被看见和感知的原因,它们必然导致死亡,而且绝不会不发生,所以那才是死亡的原因。例如,割断脖子、使头颅与身体分离,必然导致死亡,毫无例外。心跳停止,死亡必然发生,毫无例外。这些以及其他类似的、人体某些部位的状况,一旦出现死亡必然随之而来,它们才是死亡的原因。是的,击打颈部是死亡的条件之一,而不是死亡的原因;用刀刺入心脏也是死亡的条件之一,但不是死亡的原因,诸如此类。而斩首和心跳停止才是死亡的原因。那么,我们为什么不说这才是死亡的原因呢?

The one who follows the things from which death occurs and the one who follows death itself can be sure of this from the reality. So he will find that these things - from which death normally results - are present but death does not result. Or death might occur without the presence of any of these things. For example, a person might be fatally stabbed with a knife and all the doctors agree that it is fatal. Then the one stabbed does not die, rather his wound heals and he gets better. Death might also occur without any apparent cause, for instance if someones heart suddenly stops beating without the nature of the condition in which the heart stopped being clear to the doctors after a detailed investigation. Such incidents are many which are known to the doctors. Many a hospital in the world bears witness to thousands of such incidents. Something may happen which usually and definitely leads to death but then the person does not die, and death may occur suddenly without any apparent cause. That is why the doctors say: for so-and-so patient nothing can be done according to medical teaching, however he may get better but this is beyond our knowledge. And they say: so-and-so is not under any risk and he will recover, but he passes the danger period and then his situation suddenly deteriorates and he dies. All of these are realities witnessed and sensed by the people and doctors. They clearly indicate that these things from which death takes place are not causes of death. Since if they were the causes of death they would not fail (to cause death consistently) and death would not occur due to any other cause, that is, death would not occur without a perceptible cause. By their mere failure to cause death even if it is once and by the mere occurance of death without these causes even if only once, indicates definitely that they are not the causes of death but rather circumstances in which death occurs. The true cause of death which produces the effect is something else and not that. It might be said: yes, these things which take place and in which death takes place are usually circumstances and not causes because they may fail to result in death, however there are causes which are seen and sensed from which death definitely takes place and it does not fail to take place, so that is the cause of death. For example, cutting the neck and removing the head from it definitely results in death, and without fail. When the heartbeat stops death definitely occurs, without fail. These and other such examples of parts of the human body, from which death definitely occurs, are the cause of death. Yes, striking the neck is one of the circumstances of death but not a cause of death and stabbing the heart with a knife is one of the circumstances of death but it is not the cause of death and so forth. But decapitation and the stopping of a heartbeat is a cause of death. So why do we not say that this is the cause of death?

此外,真主在事物中创造了属性。属性一旦不存在,其效应也随之消失。若事物本身不存在,作为其属性之一的属性也就不可能存在。例如,真主在眼睛中创造了视觉的属性,在耳朵中创造了听觉的属性,在神经中创造了感觉的属性,在火中创造了燃烧的属性,在柠檬中创造了酸味的属性,诸如此类。事物的属性是其存在的自然结果,类似于事物的特征。例如水,其自然特征之一是流动性,其属性之一是解渴。又如发动机,其自然特征之一是运动,其属性之一是发热。心脏的自然特征之一是跳动,其属性之一是生命。因此,解渴、发热和生命虽是事物的属性,却也是事物的自然特征。属性存在于事物之中,并不是其效应即某一行为的原因。同样,属性的缺失也不是该效应缺失的原因。这是因为火中燃烧属性的存在不足以产生燃烧,所以它不能作为燃烧的原因;火中燃烧属性的存在并不能导致燃烧,因此,火中燃烧属性的缺失也不是燃烧缺失的原因。同理,心脏中生命属性的存在不足以产生生命,它不适合作为生命的原因;生命属性的存在并不能产生生命,因此,心脏中生命属性的缺失也不是生命缺失的原因。由此可见,不应说事物的消失是其属性消失的原因。但若某物的属性消失，其原因在于该物之外的某种事物：它使属性离去，使物体失去属性；或使物体本身消失，连同其属性一并消失。因此，使属性消失的那个事物，或使物体连同其属性一并消失的那个事物，才是属性消失的原因，而物体本身并不是其属性消失的原因。所以，从这一角度来看，即生命是头颅在身体上存在的属性，也是心跳的属性，那么不应说把头从颈部割下是死亡的原因，也不应说心跳停止是死亡的原因。真正的可疑原因，乃是那个通过从颈部移除、从心脏停止而将属性从中夺走的事物，而不是颈部被割断或心脏停止本身。因此，肢体受损，即割断颈部或心跳停止，并非死亡的真正原因。因为除非借助外在因素，肢体不可能受到任何损害；而生命是其属性之一，即属于该肢体的属性，因此它只会因外在因素而消失，即那个外在因素移除了属性，或移除了肢体并连同其属性一并移除。同样，外在因素也不是死亡的原因，因为理性证明并且事实表明，外在因素可能发生，而死亡却未必发生；死亡也可能在该外在因素未发生时出现。而作为原因，其结果必定随之而来。因此，唯一剩下的结论是：真正确定必然产生结果即死亡的死亡原因，必定是上述事物之外的其他东西。

Furthermore, Allah  has created attributes in things. When the attribute is absent then its effect is no more. There will be no attribute without the presence of the object, which is part of its attributes. For example, Allah  created in the eye the attribute of sight, in the ear the attribute of hearing, in the nerves the attribute of sensation, in fire the attribute of burning and in lemon the attribute of sourness and so forth. The attribute of an object is the natural result of its existence. It is similar to the characteristics/features. For example water, one of its natural charateristics is liquidity and part of its attributes is that it quenches thirst. The motor, for example, one of its natural charateristics is motion and part of its attribute is heat. The heart, one of its natural characteristics is palpitation and part of its attribute is life. Thus quenching thirst, heat and life are the natural characteristics of the object though they are part of its attributes. The presence of an attribute in an object is not the cause of the action which is its effect. Therefore the absence of an attribute is not the cause of the absence of the action which is its effect. This is because the presence of the attribute of buring in fire is not sufficient to produce burning, so it cannot serve as a cause for burning since the presence of the attribute of burning in fire is not a cause for bringing about burning. Therefore, absence of the attribute of burning in fire is not the cause for the absence of burning. Likewise, the presence of the attribute of life in the heart is not enough to produce life. It is not suitable as a cause for life, since the presence of the attribute of life is not a cause for producing life. Therefore, the absence of the attribute of life from the heart is not the cause of the absence of life. Accordingly, it should not be said that the disappearance of an object is the cause of the disapperance of its attributes. Rather the cause of the disappearance of the object's attribute is a thing that is external to the object itself, (which) makes its attribute go and retains the object devoid of its attribute, or makes the object itself disappear and its attribute with it. Thus, the thing which made the attribute disappear, or the object disappear with it its attribute, is the cause of the disappearance of the attribute, and the object itself is not the cause for the disappearance of its attribute. Therefore, from this angle also, that is, from the angle that life is an attribute of the presence of the head on the body and it is an attribute of the heartbeat, it should not be said that removing the head from the neck is the cause of death or that the stopping of the heartbeat is the cause of death. Rather the suspected cause is what removed the attribute from the neck by removing it and from the heart by stopping it. It is not the cutting off of the neck or the stopping of the heart. Therefore, damaging a limb, that is, cutting the neck or stopping the heart beat, is not the true cause of death. Because it is impossible for any damage to occur to the limb except by an external factor, and because life is one of its attributes - that is, the limb - it will not go except by an external factor which will remove it - that is, the attribute - or it will remove the limb and with it its attribute. Similarly, the cause of death is not the external factor because it has been proven rationally and from the reality that the external factor may occur but death does not take place. Death may occur without this external factor taking place whilst to be a cause, the effect must invariably result. Thus nothing remains (to be said) except that the true cause of death which definitely produces the effect, which is death, is other than these things.

这种说法不能成立，因为这里存在一些迹象（qara'in），它们将行为的发起从安拉转移到了人的身上，由此意思就变成：安拉创造了投掷，创造了心向伊斯兰的敞开、心的紧缩、引导与迷失；而真正发起这些的却不是安拉，而是人。这些迹象既是理性的，也是法理的。经文中“你射中了”（ramayta）的说法，意味着投掷是从使者ﷺ发出的；又因为迷失的惩罚和因伊斯兰而得到的奖赏，表明人拥有选择的能力，他可以选择伊斯兰，也可以选择kufr（不信）。这说明发起行为的是人。如果发起者是安拉，那么安拉就不会奖赏或惩罚人了。另外，凭感官可以感知并理解的是：投掷的是使者ﷺ；通过正确运用理智而获得引导的是人；因不运用理智或运用不当而迷失的也是人。而死亡则与此不同：没有任何迹象表明死亡的发起来自安拉以外的人，也没有任何迹象表明死亡可以在阿吉勒（寿限）未到之前发生。由此可以确定：死亡没有可感知的起因，也没有法律文本将经文的含义从其明显意义上引开，或者显示死亡的发起者是安拉以外的他者。因此，经文仍然保持其所带来的明显含义，即依据阿拉伯语和伊斯兰法的指示，发起死亡的是安拉。

This cannot be said because here there are indications [qara'in] which divert the initiation of action from Allah  to the human being, which makes the meaning to be that Allah  created the throwing, opening of the heart to Islam, the constriction of the heart, guidance and misguidance. But the one who actually initiates these is not Allah  but the human being. These indications are rational and shar’i. His saying ‘you threw [ramayta]’ means that the throwing originated from the Messenger  , and because the punishment for going astray and reward for being guided by Islam indicates the presence of choice on the part of the human being, who can choose Islam or kufr. This indicates that the one who intiates action is the human being. If Allah  was the initiator then He  would not have rewarded or punished the human being. Also, it is sensorially perceivable and comprehendable that the Messenger  is the one who threw, and that it is the human being who finds guidance by using his mind in the correct manner and it is the human being who goes astray by not using his mind or using it in an incorrect manner. This is contrary to death. There is no indication that the intiation of death comes from anyone other than Allah  and that it occurs without the termination of the ajal. It is established then that there is no sensed cause for death, nor is there a shar’i text which diverts the meanings of verses from their clear meaning, or an indication which shows that the initiator of death is other than Allah . Thus the verses remain on the explicit meaning they came with according to the indication of the Arabic language and the shar’, namely, that the one who intiates death is Allah .

由此可见,理性的证据表明,通常导致死亡发生的那些事物只是环境条件,而不是原因。真正的原因另有所在,它是无法被感官感知的。依据沙里尔(Ash-Shaari')的经训证据可以确定,这些导致死亡发生的事物既不是造成死亡的因素,也不是死亡的原因。确定性的经文表明,死亡的原因是寿限(ajāl)的终结,而造成死亡的是安拉(SWT)。

From all of this it becomes clear that the rational evidence indicates that the things in which death usually occurs are circumstances and not causes. The true cause is something else and it cannot be sensed. It is established by shar’i evidence that these things from which death occurs are not what brings about death and nor are they causes of death. Defintive verses have shown that the cause of death is the termination of ajāl and the one who causes death is Allah 