daleel（证据）可能包含该hukm（判决）的'illah（所据之因），或者该'illah也可能取自其他一条或多条证据。虽然hukm是从daleel中推导出来的，但其中'illah的含义仍然被遵循，而不拘泥于当时为处理该问题而降示的经文所采用的具体方式。例如，安拉（SWT）的话语：

The Daleel may include an ‘illah for the Hukm, or the ‘illah may be taken from one or more other evidences. Although the Hukm is derived from the daleel, nevertheless the sense of the ‘illah in it is observed, without adhering to the mode mentioned in the text that came to treat the problem at that time. An example is that the saying of Allah (swt),

“你们要为他们准备力所能及的武力和战马，借此震慑安拉的敌人和你们的敌人。” [TMQ Al-Anfal: 60]

“Prepare for them all you can of (armed) force and of horses tethered, that thereby you strike fear in the heart of the enemy of Allah and your enemy.” [TMQ Al-Anfal: 60]

这条裁定涉及战备的准备。当时所讨论的问题是准备武力（通过拴养战马），而从这一裁定中得出的“illah”（效果理由）是：震慑敌人。因此，当我们今天依据这条经文证据推导战备的准备原则时，也要留意该裁定的“illah”之意义，据此准备一切足以使敌人感到恐惧的力量，而不局限于经文所提及的方式（即拴养战马），以应对当时面临的问题。

The Hukm concerns the preparation of force. The issue addressed at the time is preparing the force (via the tethering of horses), and the meaning of the ‘illah from this Hukm is; to strike fear in the enemy. Therefore, when we derive today the rule of preparation of force from this daleel, we also observe the meaning of the ‘illah from the Hukm, and accordingly we prepare whatever is needed to alarm the enemy; without restricting ourselves to the mode mentioned in the text (i.e. tethering the horses), in treating the problem at hand at the time.

因此，凡是从某条daleel（证据）推导出Hukm（判断）的情形，都应遵循这一方法，因为目的在于实现该Hukm所要达到的'illah（致因）之意义。据此，伊斯兰教法要求将有关社会关系（mu'amalat）的规则建立在其'illah之上，并且在从经文推导规则时，应当注意经文中的立法意图，而不是经文所采用的表述形式。

Therefore this approach should be followed in every daleel from which a Hukm is derived, since the purpose is to fulfil the meaning of ‘illah intended from the Hukm. Accordingly, the Islamic Sharee’ah requires that the rules related to the societal relations (mu’amalat) be based upon their ‘illah and that we observe the legislative aspect in the texts and not the form that they came in when deriving the rules from these texts.

正如《古兰经》和圣训是沙里亚教法裁决的证据一样,圣门弟子的公议(伊据玛尔·萨哈巴)和类比推理(嘎亚斯)也被视为沙里亚教法裁决的证据。因此,沙里亚教法条规的一般证据(艾迪拉·伊吉马利耶)包括:《古兰经》、圣训、圣门弟子的公议和类比推理。至于某位圣门弟子在其个人伊final推导(伊贾提哈德)事务上的见解,则不构成证据,因为圣门弟子与任何穆贾泰希德(独立推理者)一样,也可能出错。此外,圣门弟子在一些问题上存在分歧,彼此持有不同的见解。如果将某位圣门弟子的见解视为证据,那么证据之间就会相互矛盾、彼此抵触。因此,圣门弟子的个人见解不被视为沙里亚教法的证据,而是与其他得到认可的见解和学派(马兹哈卜)一样,允许人们遵循。圣门弟子共同认可的裁决不是他们的一个学派,而是公议(伊吉马尔)。

Just as the text of the Qur’an and Sunnah are an evidence for the Hukm Shar’ai, the Ijma’a (consensus) of the Sahabah (companions) and the Qiyas (analogical deduction) are also considered as an evidence for the Hukm Shar’ai. Accordingly, the general evidences (adillah ijmaaliyyah) for the shar’ai rules are; the Qur’an, the Sunnah, Ijma’a as- Sahaba and Qiyas. As for the opinion of a Sahabi related to matters of his Ijtihad, it is not a daleel, because the Sahabi is like any Mujtahid, and is subject to error. In addition, the Sahabah differed over some issues, holding differing opinions to one another. So if the opinion of the Sahabi was taken as a daleel, then the proofs would be different and contradictory. Consequently, the opinion of the Sahabi is not considered a shar’ai daleel, but rather it is allowed to be followed like the other acknowledged opinions and schools of thought (madhaahib). The rules that are agreed upon by the Sahabah are not a madhhab for them, but rather they are Ijma’a.

至于前代民族的律法（Shar'a min qablina），它既不被视为我们的律法，也不被视为立法的依据。尽管伊斯兰的信仰要求我们信仰所有的先知和使者，以及赐予他们的经典，但对它们的信仰，其含义是相信他们的先知身份、他们的使命，以及赐予他们的经典，而并不意味着遵循他们。穆罕默德ﷺ的先知身份降临之后，所有民族都被命令放弃their原有的宗教，皈依伊斯兰，因为除伊斯兰之外的任何宗教都不被接受。安拉（SWT）说：

As for the Shar’a of the earlier nations (Shar’a min qablina), it is neither considered a Shar’a for us, nor is it considered to be a source of legislation. Although the Islamic ‘aqeedah mandates for us to believe in all the prophets and messengers, and in the Books revealed to them. The meaning of the belief in them is belief in their prophethood and their messages and in the Books revealed to them, and does not mean to follow them. After the prophethood of Muhammad (saw) all peoples are ordered to give up their Deen and to embrace Islam, since no Deen other than Islam is accepted. Allah (swt) said,

“的确，安拉眼中的宗教唯有伊斯兰。” [TMQ Al-i-Imran:19]

“Lo! The Deen with Allah is Islam.” [TMQ Al-i-Imran:19]

安拉(SWT)也说:

Allah (swt) also says,

“凡寻求伊斯兰以外之宗教者，那不会被接受。” [TMQ Al-i- Imran:85]

“And whosoever seeks a Deen other than Islam it will not be accepted from him.” [TMQ Al-i- Imran:85]

这段经文在意义上是明确的（صَرِيح）。由此经文推导出了以下原则：

This ayah is explicit (SareeH) in meaning. From this ayah the following principle was derived,

“前人的律法不是我们的律法。”这一原则的另一证据是，圣门弟子（SaHaabah）一致公议（Ijmaa'），认为穆罕默德ﷺ的律法废止了此前的一切律法（天启律法）。此外，安拉（SWT）说：

“Shar’a of the people before us is not a Shar’a for us.” Another evidence for this principle is the fact that the SaHaabah had a consensus (Ijmaa’) that the Shari’ah of Muhammad (saw) abrogates all the previous Shari’ah (divine laws). Also Allah (swt) says,

“我已将这部经典以真理降示于你，它印证此前的经典，并对其作出判断与监护。” [TMQ Al-Maida:48]

“And unto you have We revealed the Book with the truth, confirming whatever Book was before it and controlling over it.” [TMQ Al-Maida:48]

即对它拥有掌控和优越地位。《古兰经》对先前经典的优越地位，意味着废止先前的沙里亚，即《古兰经》确认并废止了先前的沙里亚。据传，使者(saw)看到欧麦尔·伊本·胡塔卜手中拿着一页《讨拉特》在读，他(saw)便生气了，说道：

i.e. to have control and supremacy over it. The supremacy of the Qur’an over the previous Books means the abrogation of the previous Sharee’ahs i.e. the Qur’an confirms and abrogates the previous Sharee’ahs. It was narrated that when the Messenger (saw) saw ‘Umar Ibn Al-Khattab reading from a leaf of the Torah, he (saw) got angry and said,

“难道我没有带来纯洁无瑕的（教法）吗？以安拉发誓，即便我的兄弟穆萨此刻在世，他也别无选择，只能追随我。”

“Didn’t I bring it pure and clean, and By Allah, had my brother Musa been present now he would have no choice but to follow me.”.

许多哈吉仪式，例如绕克尔白天房转圈（塔瓦夫）、触摸并亲吻黑石、以及在索法山与麦尔沃山之间往返奔走（赛义），在蒙昧时期（贾希利叶时代）就已存在。然而，当我们把它们作为功修来履行时，并不是因为它们是前一个教法的仪式而去奉行；相反，我们是把它们当作伊斯兰教法的一部分来履行，因为伊斯兰带来了这些作为新的教法律例，而不是作为前一教法的内容。同样，我们既不履行、也不遵循先前各宗教所规定的内容，而只遵循伊斯兰所带来的内容。犹太教徒和基督教徒同样是以伊斯兰教法来号召的，并被命令放弃他们自己的教法，因为伊斯兰已经废止了它。如果对犹太教和基督教的信徒而言，义务是如此，那么一个穆斯林又怎能被命令把前代的教法当作自己的教法呢？至于安拉（SWT）的话语……

Many of the rituals of Hajj such as Tawaf around the Ka’abah, touching and kissing the black stone and running between Safa and Marwah were practised at the time of jahiliyyah. However when we perform them as ‘ibadat, we don’t practise them considering them as rituals of a previous Shari’ah. Rather we perform them as part of the Islamic Shari’ah, since Islam brought them as new AHkam Sharai’ah, and not as part of a previous Shari’ah. Similarly, we do not at all perform nor abide by what previous Deens prescribed, rather we only follow what Islam brought us. The Christians and the Jews are addressed with the Islamic Shari’ah and ordered to leave theirs, because Islam abrogated it. If this is the obligation on the followers of the Jewish Shari’ah and they are Jews and the Christians, then how can a Muslim be ordered to take the previous Sharee’ahs as his Sharee’ah? With regards to the saying of Allah (swt),

“我们曾启示你，正如我们曾启示努哈一样。” [TMQ An-Nisaa:163]

“We revealed to you as we revealed to Noah.” [TMQ An-Nisaa:163]

这意思是，真主（SWT）以与启示其他众先知相同的方式，启示了穆罕默德ﷺ。而且，

What is meant by this is that He (swt) revealed to Muhammad (saw) the same way as He revealed to the other prophets. And,

“他为你们制定了他曾经命令努哈（Noah）的那种宗教。” [Tmq Ash-Shura:13]

“He has ordained for you that Deen which He commanded unto Noah.” [Tmq Ash-Shura:13]

这意味着，他所制定的是tawHeed的根本，也就是他为努哈所制定的那一套。在这段经文中，

This means that He ordained the origin of tawHeed, which He ordained for Noah. In the Ayah,

然后，我启示你遵循易卜拉欣的教法（millah）。 [TMQ An-Nahl:123]

“Then we revealed to you to follow the faith (mellah) of Ibrahim.” [TMQ An-Nahl:123]

这意味着遵循tawHid的根本，因为“millah”一词指的是tawHeed的根本。对所有这些经文及类似经文的理解是：使者（ﷺ）在众使者之中并非创新者，而是像他们一样被派遣而来；tawHeed的根本，是所有先知和使者共同的宗教（Deen）。每一位使者都是带着特定的宗教而被派遣的；安拉（SWT）说，

This means to follow the origin of tawHid, because ‘mellah’ means the origin of tawHeed. The understanding of all these verses and the like is that the Messenger (saw) is not an innovator among the messengers (of Allah), rather he was sent (as a messenger) like them and that the origin of tawHeed is the Deen common to all prophets and messengers. Every messenger had been sent with a specific Deen; Allah (swt) says,

“为每个民族，我们都规定了一套教法（Sharee'ah）和一条明白的道路。” [TMQ Al-Maidah:48]

“For each we have appointed a Sharee’ah and an open way.” [TMQ Al-Maidah:48]

因此，前代民族的律法（Shar'a）既不是我们的律法，也不被视为推导教法规则的立法依据之一。

Accordingly the Shar’a of previous nations is neither a Shar’a for us and nor is it considered one of the legislative sources from which the rules are derived.

推导法律判决（Ahkam）由穆智台希德（mujtahid，独立判断的学者）来完成，因为要知道安拉对某一具体问题的裁定（Hukm），只有通过伊智提哈德（Ijtihad，独立推理）才能达到。必须存在伊智提哈德。法学理论（usool）学者指出，伊智提哈德对穆斯林而言是集体义务（fard kifayah），任何一个时代都不能没有穆智台希德。如果所有穆斯林都同意放弃伊智提哈德，他们就是有罪的，因为发现安拉律例的唯一途径就是伊智提哈德。如果任何一个时代没有能够推导法律判决的穆智台希德，这将导致沙里亚（Shari'ah）被弃置，并导致沙里亚律例的消亡，而这是明文禁止的事情。不过，伊智提哈德有其条件，这些条件已由法学理论学者详细阐明。它要求广博的知识、对经文的正确理解、令人满意的阿拉伯语语言学知识，还需要了解沙里亚事务以及理解其证据（adillah）。

Deriving AHkam is performed by mujtahids, because knowing the Hukm of Allah on a specific issue cannot be reached except by Ijtihad. There must be Ijtihad. The scholars of usool have stated that Ijtihad is a fard kifayah (collective obligation) on Muslims and that no generation should be without a mujtahid. If all Muslims agree to leave Ijtihad they would be sinful, this is because the only way of finding out the divine rules is by Ijtihad. If any generation was without a mujtahid who is able to derive AHkam, this would result in the abandoning of Shari’ah and lead to the elimination of the shar’ai rules, a matter which is expressly forbidden. Nevertheless, Ijtihad has conditions which have been elaborated by the scholars of usool. It requires broad knowledge, a correct understanding of the texts and a satisfactory knowledge of Arabic linguistics and it needs knowledge of the Shar’ai matters and an understanding of their evidences (adillah).

未经仔细研究和审慎考察而推导出的教法，不能称为"istinbāt"（推演律例）。同样，仅因某项教法中存在某种益处，便曲解经文、误读经文以推导该律例，这也不能称为"ijtihād"（独立思考），而是对安拉的宗教的亵渎，犯此过错者应受安拉的惩罚。

Extracting AHkam without careful study and without careful examination is not called Istinbat (deriving rules). Likewise, the mere presence of a benefit in a certain Hukm followed by misconstruing the texts and misinterpreting them to derive that rule is not called Ijtihad, it is rather an insult to the Deen of Allah (swt), and whoever commits that deserves the punishment of Allah (swt).

"的确，独立思考（ijtihad）之门是开着的，但它是为学者（ulema）而开，而非为无知者而开。mujtahid（穆贾塔希德，即独立思考者）分为三类：mujtahid mutlaq（绝对的独立思考者）和mujtahid madhab（教法学派内的独立思考者），这两类都有特定的前提条件。至于第三类，是在某一个问题上进行独立思考的mujtahid（mujtahid masa’alah，问题性独立思考者）。这样的mujtahid应当能够理解经文，研究该问题、其经据，以及其他独立思考者关于该问题的经据。这种类型的ijtihad对每一位需要了解Allah的律例（ahkam）的穆斯林都是必要的，因为沙里亚（Shar’a）本来就命定穆斯林自己从经据中推导出教法裁决（hukm），也就是说，穆斯林在与其宗教相关的、对他们必要的问题上，要成为一名独立思考者。"

It is true that the door of Ijtihad is open but it is open for the scholars (ulema) not for the ignorant. mujtahids are of three types; mujtahid mutlaq and mujtahid madhab, these two have specific prerequisites. As for the third type it is the mujtahid who performs Ijtihad on one issue (mujtahid masa’alah). Such a mujtahid should be capable of understanding the text and to pursue the issue, its daleel and the daleel of other mujtahids concerning the issue. This type of Ijtihad is necessary for every Muslim who needs to know the AHkam of Allah, since Shar’a has originally ordained that Muslims derive by themselves the Hukm from the evidence, i.e. to be a mujtahid in the issues of the Deen necessary to them.

然而,在各位穆准塔希德(mujtahid)的教法学派被记录下来,并且从中归纳出伊扎德(Ijtihad)的原则和教法律例之后,个人进行伊扎德的观念日渐衰弱,穆准塔希德的人数也随之减少。taqleed(taqlīd,盲从/遵从)在穆斯林中盛行起来,伊扎德在他们之中变得罕见,直至taqleed的观念占据了如此强大的地位,以至于有人开始呼吁关闭伊扎德之门,并宣称taqleed是义务的。因此,绝大多数穆斯林(即便不是全部)都成了穆格利德(muqallid,遵从者)。

However, after recording the madhabs of the mujtahids and the principles of Ijtihad and the AHkam were derived, the notion of Ijtihad became weak amongst individuals and the number of mujtahids decreased. Taqleed became prevalent amongst the Muslims and Ijtihad amongst them became unusual until the concept of taqleed prevailed to such an extent that some people started to call for closing the door of Ijtihad and to speak of taqleed as obligatory. Accordingly the overwhelming majority of Muslims, if not all of them, became muqallideen (followers).

穆格里德分为两类:穆塔巴阿(追随者)和阿姆米(普通人)。穆塔巴阿与阿姆米的区别在于:穆塔巴阿在确信穆ජתහिद所依据的证据之后,才采纳其推导出的教法规定,并且只有在知晓该证据的情况下才会遵循;阿姆米则是在不探究证据的情况下,在教法规定上追随穆জতাহিদ。穆塔巴阿的层次高于阿姆米,早期的大多数世代都属于穆塔巴阿,因为他们非常重视学习证据。 当衰落之世到来,民众难以直接追随穆জতাহিদ时,他们便开始追随学者和穆জতাহিদ,在与自身相关的规定上不再探求证据。促成这一局面的,是乌来玛的沉默和默许:即便是有学识的人,也可以成为阿姆米。乌来玛对此保持沉默,是因为无论穆格里德是穆塔巴阿还是阿姆米,taqleed(模仿)都是允许的。 然而,穆斯林原本应当有能力从教法的证据中推导出律例,尽管他们被允许模仿,因此也被允许成为穆塔巴阿,即他们知晓规定及其证据,并对其确信。这使穆斯林具备了就单个问题进行ijtihad(独立推理)的资格,而这在我们当今的时代是必要的。不过,在某个问题上颁布教令(fatwa)并不被视为ijtihad,因为它不属于ijtihad的范畴。它是教法学中最糟糕的著述类型之一。 这是因为在穆জতাহিদ的时代之后,他们的学生以及学生的学生相继追随,并转而阐发本派的观点,确立其基础并巩固其见解。那个时代被视为教法学的黄金时代,各派的重要教法典籍正是在那时写成的。这些典籍被视为教法问题的支柱。 这一时代延续至公元七世纪，此后伊斯兰教法学（fiqh）开始衰落。在这些时代，出现了注释和脚注之学，其中大多缺乏独创性，既无Istinbat（推导律例），甚至连就单一问题进行的Ijtihad（独立推理）也很少见。随后又出现了一个衰落更为严重的时代，学者们遵循的做法是罗列各类问题与律例，而不涉及其不同方面和细节。他们称这些问题为fatawa（教令）。将这些fatawa作为伊斯兰教法学的依据是不正确的，将其作为Ahkam Sharee'ah（沙利亚律例）的依据同样不正确，因为它们并未遵循从中推导律例的Ijtihad方法。

The muqallid is of two types; muttabi’a (follower) and ‘aammi (layman). The difference between the muttabi’a and the ‘aammi is that the muttabi’a takes the rule derived by a mujtahid after they are convinced of the daleel which the mujtahid depended upon, and they do not follow it unless they are aware of the daleel. The ‘aammi is the one who follows the mujtahid in the shar’ai rule without looking for the daleel. The muttabi’a has a better level than the ‘aammi and most of the earlier generations were the muttabi’a, for they were greatly concerned with learning the daleel. When the age of decline came and it became difficult for the people to follow the mujtahids, they began to follow the scholars and mujtahids in the rules concerning them without seeking the daleel. What encouraged this situation was the silence and consent of the ulema that a person could be ‘ammi even if he was an educated person. The ulema were silent about this because taqleed is permissible, whether the muqallid is a muttabi’a or ‘ammi. However, the Muslim should originally be able to take the AHkam from its daleel, although they are allowed to imitate thus they are allowed to be muttabi’a, i.e. they know the rule and knows its daleel and becomes convinced of it. This makes the Muslim qualified for Ijtihad, even in a single issue, a matter which is necessary for us in our current age. However, issuing a fatwa is not considered Ijtihad in an issue, because it does not belong to the category of Ijtihad. It is of the worst type of writings in fiqh. This is because after the age of the mujtahids, their students and the students of their students followed and these turned to elaborating on the opinions of the madhab, laying down its foundations and consolidating its opinions. That age was considered to be the golden age of fiqh in which the master references of fiqh books in the various madhabs were written. These books are considered the backbone of the issues of fiqh. This era continued until the seventh century C.E., after which the decline of fiqh followed. In these ages commenting and footnotes began, most lacking originality, Istinbat (deduction of rules) and Ijtihad even on just a single issue. Then came an age in which the decline was deeper, where the ulema followed the way of listing the issues and the rules without making reference to their different aspects and details. They called these issues fatawa. It is incorrect to make these fatawa as a reference in fiqh and it is incorrect to take them as a reference for the AHkam Sharee’ah as well, because they do not follow the method of Ijtihad in deriving the rules.

不允许以仿照西方法典编纂方式所编写的参考书作为沙里亚教法规则的依据。原因在于，这些书籍是对西方法律的一种模仿，此类编纂削弱了伊斯兰教法学（fiqh），其内容充斥着未经任何证据或仅凭薄弱证据而采纳的教法问题，并且充斥着适应时代的观念以及为迎合西方观点而对问题进行的扭曲解释，以求解决问题。此外，这些书籍缺乏立法的层面，也没有伊贾提哈德（ijtihad，独立推理）。因此，它们既不适合实际应用，也不适合作为参考。它们的存在对教法学和立法而言是一场灾难，因为这种模仿的尝试削弱了人们对伊斯兰教法学的认知，尽管伊斯兰教法学博大精深，是各民族中最为丰富的法学体系。这门教法学对法官和统治者不可或缺，但将其编纂成模仿经典体例的形式，却使其被削减、被贬损，并使法官在仅局限于这些条文知识时，在教法学上变得无知。另外，这些书籍缺乏恰当的法律措辞，因为它们只是把一些法学家的教法论述按编号罗列在一起。没有人尝试提炼出可以作为各类具体问题归属主题的普遍原则。相反，具体问题本身被当作一条条独立的条文排列，这与经典体例不相符。即便有些条文以原则的形式出现，也未被全面地表述，而只不过是对教法书中定义的照搬，而几乎所有条文都沿袭了这种风格。 因此，不允许将那些教规作为依据，因为它们的风格有误，信息流于表面，并且脱离了建立在详细证据（adillah tafSeeliyyah）之上的公认的沙里尔法规则。

It is not permitted to refer to reference works written along the lines of the codification of western law books as a reference for Sharee’ah rules. This is because these books are a form of imitation of Western laws and such codification reduces the fiqh and is dominated by taking fiqh issues without any daleel or with a weak daleel. It is also dominated by the notion of adapting to the age and twisted interpretations to comply with the Western viewpoint in solving the problems. This is in addition to the lack of the legislative aspect and the absence of Ijtihad in these books. So they are not suitable for application or as a reference. Their existence was a disaster for fiqh and legislation because it was an attempt at imitation that weakened the people’s perception of Islamic fiqh. This is in spite of the vast amount of Islamic fiqh and it being the richest jurisprudence of all nations. This fiqh is indispensable for the judges and rulers, but codifying it in a form which imitates the canonical format has reduced and disgraced it and made the judges, when they confined themselves to the knowledge of these canons, ignorant in fiqh. In addition, these books lack the appropriate legal wording, because they are a host of jurisprudence texts of some jurists that have been introduced under numerical listing. No attempt has been made to generate general principles that could then themselves be taken as the subject of the articles under which different issues would fall. Instead the issues themselves were arranged as separate articles and this is incompatible with the canonical format. Even when some of the articles came in the form of principles they were not stated in a comprehensive manner. Rather they were no more than definitions from the fiqh books and almost all articles followed this style. Consequently, it is not permissible to take those canons as a reference, because of their erroneous style, superficial information, and remoteness from the recognised Sharee’ah rules which are based on the detailed evidences (adillah tafSeeliyyah).

为了制定一部能够被法官和统治者理解并遵循的宪法与法典，在立法时应当遵循以下方法：

In order to put together a constitution and cannons that can be comprehended and followed by the judges and rulers, the following method in legislation should be followed:

1. 人类的问题需要加以研究，因此应当编写一部总宪法，以通用而全面的原则或全面的沙里尔规定来处理这些问题。这些原则和规定必须从伊斯兰教法学（fiqh）中推导而来，条件是：要么取自某位穆智台希德，并提及其证据且本人对其确信；要么取自《古兰经》、圣训、圣门弟子的公议（Ijma'a as-Sahaba）或类比推理（Qiyas），但必须经过正确的伊智提哈德（Ijtihad），即便只是针对单一问题的伊智提哈德。每一条条文的导言中，都必须注明其所取自的教法学派及其证据，或推导出该条文所依据的证据。编写此类宪法时，既不应考虑穆斯林的糟糕处境，也不应考虑其他民族的情况或非伊斯兰制度。

1. Human problems have to be studied, so a general constitution is written addressing them in the form of general comprehensive principles or comprehensive Shar’ai rules. These principles and rules have to be derived from Islamic fiqh, on condition that they are either taken from one of the mujtahids, mentioning their daleel and being convinced of them or from the Qur’an, the Sunnah, Ijma’a as-Sahaba or Qiyas, but only through a correct Ijtihad, even if it is Ijtihad on a single issue. In the introduction for each article, the madhab from which it is taken together with its daleel, or the daleel from which it was deduced, must be mentioned. Neither the influence of the bad situation of the Muslims nor the situation of the other nations or the non-Islamic systems should be taken into consideration when putting down such a constitution.

2. 应当将伊斯兰教法的律例（ahkam shara'iah）整理为刑法典（'uqubaat）、权利（Huqooq）和证据（bayyinaat）方面的草拟条文。这些条文应符合上述标准，与宪法相一致，并参照教法学派（madhab）及其依据（daleel），其法律表述应采用一般性原则，以便为法官和统治者提供参考。

2. AHkam Shara’iah should be put down as draft canons for the penal code (‘uqubaat), rights (Huqooq) and testimonial proofs (bayyinaat). This should be according to the aforementioned criteria, be compatible with the constitution, with reference to the madhab and the daleel on the condition that its legal composition is with general principles so to serve as a reference for the judges and the rulers.

3. 在解释宪法和法律时，法官和统治者应以伊斯兰教法文本、伊斯兰教法学（fiqh）以及法源学（usool-ul-fiqh）为参照依据，以便促进深入理解。法官不得作出与国家所采纳的规定相抵触的判决，因为

3. The Shar’ai texts, the Islamic fiqh and usool-ul-fiqh should be the reference point when interpreting the constitution and the laws by the judges and rulers, in order to facilitate the means of deep understanding. The judge is not permitted to issue verdicts contradictory to what the state has adopted because,

“伊玛目的命令应当公开和秘密地执行。”在国家没有制定相关规则的情况下，法官将依据他认为适用于该案件的沙里欧法律裁决（Hukm Shar’ai）作出判决，无论这一见解是出自某位穆智台希德（mujtahid），还是出自他自己的伊justi哈德（Ijtihad）推导。

“The decree of the Imam is to be executed overtly and covertly.” In cases where the State has not adopted rules, the judge will issue the verdict based on the Hukm Shar’ai he views as applicable to the case, whether this opinion is of one from the mujtahids or an opinion derived by his own Ijtihad.

4. 在推导规则并采纳规则时，必须理解现实（即明白所论问题的实际情况并加以把握），并从沙利尔证据中领会处理该现实所需的依据；换言之，要理解安拉（SWT）对此问题的律例，然后将该律例应用于现实。也就是说，通过准确理解和充分把握问题的现实，从而得出沙里亚的哈昆（Hukm Shar’ai）。

4. When deriving the rules and adopting them, it is necessary to understand the reality (of the issue and comprehend it) and to understand what is necessary to treat the reality from the Shar’ai evidence; in other words to understand the rule of Allah (swt) on this issue and then to apply the rule on the reality. That is, to arrive at the Hukm Shar’ai by understanding and fully comprehending the reality of the issue.