36. 法理学(Usul Al-fiqh)
36. Usul Al-fiqh
从语言上讲,"asl"指的是被用来作为基础、在其上构建之物,既包括物质上的构建,如在地基上砌墙;也包括理性上的构建,如将一条律例(ma'lūl)建立在一个有效因(‘illah)之上的类比构建,或将一条律例(madlūl)建立在一个证据(dalīl)之上。因此,usūl al-fiqh(法理学原理)就是fiqh(教法学)所建立于其上的根本原则(qawā'id)。
Linguistically ‘asl’ refers to that which is constructed upon, inclusive of both material construction, like the construction of walls upon a foundation, and rational construction, like the (analogical) construction of a ruling [ma’lūl] upon an effective cause [‘illah] or of a ruling [madlūl] upon an evidence [dalīl]. Thus usūl al-fiqh is the principles [qawā’id] upon which fiqh is built.
至于"فقه"（fiqh），从语言上讲是指"理解"（fahm），如安拉的经文所说：
As for fiqh, linguistically it refers to understanding [fahm], as in the saying of Allah:
“我们不太明白你所说的很多内容……”［呼德：91］。在法学家的术语中，“fiqh”（伊斯兰教法学）指的是从详细的证据中推导出的、关于实践性教法（shari'ah）规定的知识。这里所说的“对规定的知识”，对于学者（ʿālim）而言，不只是单纯的了解，而是要达到对伊斯兰教法规定的精通，即这种知识与深刻理解已达到使知者能够掌握这些规定的程度。达到这种精通，即可被视为一名法学家（faqīh），即使他并不知晓所有的规定。然而，必须通过思考（nadhar）与推论/论证（istidlāl）掌握一系列的支节性法律裁决；只知道一两条规定不能称为fiqh，把不同类型的证据组织成论据也不能称为fiqh。因此，“fiqh”一词指的是从详细证据中推导出的支节性实践规定的集合。所以，当人们说“这是一本fiqh书”时，意思是这本书包含支节性的实践规定；提到fiqh时，所指的也是这些实践性支节裁决的集合。重要的是，这一概念仅限于实践性规定，因为依照通行的定义，关于信仰的规定（ahkām al-i'tiqādi）不属于fiqh，因为fiqh特指支节性的实践规定，即确立行为的规定，而非信仰。
“We do not understand much of what you say…” [Hud: 91], and in the terminology of the legal scholars ‘fiqh’ is the knowledge of the practical shari’ah rules (which are) derived from the detailed evidences. The intent here of ‘knowledge of the rules’ with regards to the scholar [‘ālim] is not mere knowledge, rather it is the attainment of mastery of the shar’i ahkām, that is, that this knowledge and deep understanding of it reaches to the extent that it gives the person who knows these ahkām a mastery over them. Acquiring such a mastery suffices one to be considered a faqīh, even if he does not know all the ahkām. However it is necessary to know a collection of the branchial legal rulings through deliberation [nadhar] and deduction/evidencing [istidlāl]; knowing one or two rules is not called fiqh. Nor is knowledge of forming different types of evidences into proofs called fiqh. The word fiqh then is refers to the collection of the practical branchial rules, derived from the detailed evidences. Thus when it is said that ‘this is a book of fiqh’, it means that this book contains branchial practical rules; when fiqh is mentioned, the intent is a collection of practical branchial rulings. Importantly this is exclusive to the practical rules, because by the conventional definition, rules to do with belief [ahkām al-i’tiqādi] are not part of fiqh, because fiqh is particular to the branchial practical ahkām, that is, the rules which establish the actions, not beliefs.
因此,usūl al-fiqh(法理学)的含义,是那些原则(qawā'id),依靠它们才能掌握从详细证据中推导出的实践性律例。因此,usūl al-fiqh在约定俗成的定义中,是指通过这些原则获得从详细证据中推导(istinbāt)沙里亚律例的知识;而这些原则本身也被称为usūl al-fiqh。一部usūl al-fiqh的书,就是包含这些原则的书。对usūl al-fiqh的研究,是对原则和证据的研究,即对律例(hukm)、律例的来源以及从这些来源推导律例的方法论的研究。usūl al-fiqh包括总体证据(adillah ijmāliyyah)以及这些证据指向沙里亚规定的方式,也包括推导者(mustadil)的状况,即ijtihād(独立探究)的知识。它还包括推导的方法论:证据之间的权衡(ta'ādul)和取舍(tarjīh)。事实上,ijtihād和tarjīh都依赖于对证据以及证据指向律例方式的知识。因此,证据及其指向律例的方式,与对律例本身及相关事项的研究一起,构成usūl al-fiqh的两个基础。
Therefore the meaning of usūl al-fiqh is the principles [qawā’id] upon which the acquisition of the mastery of the practical rules (derived) from the detailed evidences is built. Hence usūl al-fiqh is defined conventionally as the knowledge of the principles whereby the derivation [istinbāt] of the shar’i rulings from the detailed evidences is attained; and these principles themselves are also termed usūl al-fiqh. A book of usūl al fiqh is a book which contains these principles. The study of usūl al-fiqh is a study of the principles and of the evidences, that is, of the ruling [hukm], the sources of the ruling, and the methodology of deriving the ruling from these sources. Usūl al-fiqh includes the general evidences [adillah ijmāliyyah] and the ways in which these indicate upon the shar’i rules, as it includes, generally, the state of the one doing the deduction [mustadil]; that is, (it includes) the knowledge of ijtihād. It also includes the methodology of derivation: weighing [ta’ādul] and giving preference [tarjīh] between evidences. Indeed, ijtihād and tarjīh depend upon knowledge of the evidences and the ways in which these indicate upon the rulings. Therefore the evidences and the way in which they indicate upon the rulings are the two foundations of usūl al-fiqh, together with the study of the ruling itself and matters related to it.
因此,usūl al-fiqh(法理学原则)是fiqh(教法学)的非特定的通用依据,如绝对命令(mutlaq al-‘amr)、绝对禁令(mutlaq al-nahy)、先知(愿主赐福并使其平安)的行为、ijma’ al-sahaba(圣门弟子的一致共识)以及qiyas(类比推理)。这不包括那些具体的、详细的依据,例如“你们当使拜功成立”、“你们不要接近奸淫”、先知(愿主赐福并使其平安)在天房内的拜功、对无能力自理事务者(mahjūr)设立监护权(wilāyah),以及在按报酬雇佣时,代理人类比雇员而应得的工资。所有这些都不属于usūl al-fiqh,因为它们是具体而详细的证据。在usūl al-fiqh的研究中把它们作为例子来引用,并不意味着它们属于该学科的一部分。确切地说,usūl al-fiqh是通用的证据,这些证据指明(律例)的方式、举证者的状况,以及举证推理(istidlāl)的方法论。
Thus usūl al-fiqh is the unspecified general indications for fiqh, like the absolute command [mutlaq al-‘amr], absolute prohibition [mutlaq al-nahy], the action of the Prophet (saw), ijma’ al-sahaba and qiyas. This excludes the detailed specific indications like “Establish prayer”, “And do not come near fornication”, the prayer of the Messenger (saw) inside the Ka’bah, the establishment of guardianship [wilāyah] over the one incapable of looking after his own affairs [mahjūr], the deserving of the representative to wages when hired on the basis of payment on analogy to an employee. All these are not part of usūl al-fiqh because they are specific detailed evidences. Finding them used as examples in the study of usūl al-fiqh does not mean they are a part of it. Nay, usūl al fiqh is the general evidences, the way in which these indicate (upon the ruling), the state of the one evidencing, and the methodology of evidencing [istidlāl].