在西方历史上，欧洲民众长期积压的不公之感，源于教会神职体制的压迫统治，并于16世纪（公元）前后引发了教会的“宗教改革”。自那时起，宗教在主流生活中所扮演的角色便日益减少。

In the history of the West, deep-rooted feelings of injustice among the people of Europe against the oppressive rule of the clerical establishment led to the ‘Reformation’ of the Church around the 16th Century (CE). Since that time, religion has played an ever decreasing part in the mainstream of life.

最初,这一变化主要发生在政府和政治事务领域。在此之前,教会拥有人们居住和耕作的大部分土地,因此对土地的管理和民众事务的运作拥有发言权。它向民众征收高额税赋,同时许诺得救的回报,并对任何“持异议者”严加审视,无论是哥白尼和伽利略这样的科学家,还是路德和加尔文这样的宗教改革者。“宗教改革”之后,基督教与生活事务相分离,被降格为一套信仰和个人的道德行为准则。它在政治生活中的影响实际上已经终结。

Initially, the change involved mainly the arena of the government and political affairs. Before this time, the Church owned much of the land upon which people lived and worked, thereby having a say in how the land and the affairs of the people should be run. It levied high taxes upon the people while promising the reward of salvation, and looked severely upon any ‘dissenters’, whether in the form of scientists like Copernicus and Galileo or religious reformers, like Luther or Calvin. After the ‘Reformation’, the Christian religion became separated from the affairs of life, and was demoted to a set of beliefs and an individual code of moral conduct. Its effect in political life had effectively ended.

随着时间推移，宗教在个人生活中的作用也逐渐消减，以至于在许多情况下，一个人的宗教信仰已不比一枚徽章或一个标签更有价值。

In time, however, even the role of religion in the individual life has whittled away, to the extent that in many cases, a person’s religion has no more value than a badge or label.

这类观念并不局限于欧洲和西方世界。随着世俗主义文化——即将宗教与生活事务分离——逐渐扎根，同样的情形或多或少也已出现在全球所有宗教身上，例如印度教、锡克教和犹太教。

These types of ideas, however, have not been restricted to Europe and the Western world. The same has become more or less true for all religions throughout the globe such as Hinduism, Sikhism, or Judaism, as the culture of secularism, i.e. the separation of religion from lifes affairs, has come to take root.

可悲的是，即便是许多穆斯林也采纳了这种方式，把他们的宗教（deen）降格为一套个人化的仪式。然而，阿拉伯语中“deen”一词的本义是“生活方式”，而不仅仅是“宗教”。这种局面给世界带来了灾难性的后果：当神圣的律法不再被施行，就只能由人类的律法占据主导。对于穆斯林乌玛而言，世俗主义于1924年3月3日正式显现出来：当时，在穆斯塔法·凯末尔及其西方主子的操纵下，奥斯曼哈里发国的残余政权覆灭了。奥斯曼哈里发国是穆罕默德ﷺ先知（愿安拉赐福他并使他平安）所建立的光辉伊斯兰国家的延续。此后，统治人民的律法制定便交由人类自己来完成。

Sadly even many Muslims have adopted this way, and relegated their deen to a set of individualistic rituals. This is despite the fact that the very word ‘deen’ in the Arabic language translates as ‘way of life’, as opposed to just ‘religion.’ The consequences of such a state of affairs has been disastrous for the world. For when divine law ceases to be implemented, only the law of human beings can prevail. For the Muslim Ummah, secularism became officially manifested on the 3rd of March, 1924, when at the hands of Mustafa Kamal and his Western bosses, the remnants of the ‘Uthmani Khilafah, which was the continuation of the glorious Islamic State established by Muhammad the Prophet of Allah (saw), came to an end. Thereafter, the formulation of rules to govern people was left up to human beings.

然而，人类天性使然，无法制定一套能够公正地组织和管理人类事务的法律体系。造成这一状况的原因有很多。人类的知识和能力有限，因此无法充分考虑人们的问题，也无法为他们提供全面的解决方案。此外，人类容易存有偏见、私心和错误，因而无法公正地为人们做出裁决。人类性格中的这些自然特质，使人们无法公正地统治他人。任何由人类提出的制度，都必然会体现出上述所有缺陷。结果是，许多人将受到压迫，富人和有权势者将剥夺穷人和弱者的权利，世界将充斥着暴政、不公和剥削。只要看一看当今的局势，就能证实这些现象在我们周围随处可见。

However, by their nature human beings cannot devise a system of laws that will organise and administer the affairs of mankind in a just fashion. There are many reasons why this is the case. Human beings are limited in their knowledge and abilities, so cannot adequately take into consideration the problems of people, nor provide comprehensive solutions for them. As well, they are prone to prejudice, self interest and error and thus will not be able to judge for people impartially. These natural aspects of the human character render people unable to rule over other people with justice - any system that is brought forward by human beings will reflect all of these shortcomings. As a result, many people will be oppressed, the rich and powerful will usurp the rights of the poor and weak, and the world will be characterised by tyranny, injustice and exploitation. Even a brief look at today’s situation will confirm these to exist all around us.

事实上,只有全知、无限的存在者,才能提供一套全面而公正的法律,使人类有望以公正处理自身事务。因此,唯有创造人类、生命和整个宇宙的安拉(SWT)才配享主权与立法的地位。安拉(SWT)在《古兰经》中为我们证实了这一点:"难道他们还要求蒙昧时代的判决吗?对于确信的民众,谁的判决比安拉更好呢?"[TMQ 5:50] 正因如此,伊斯兰与上述宗教不同,它提供了一套全面的指引体系来管理生活的一切事务。概括而言,它在生活的三个方面为人们界定了相应的职责:

In fact, only an all-knowing, unlimited being can be capable of providing a comprehensive and fair set of laws by which mankind can hope to rule its affairs with justice. Therefore, it is only Allah (swt), the creator of human beings, life and the whole of the universe who is worthy of the position of sovereignty and legislation. Indeed, Allah (swt) confirms this for us in the Qur’an, “Do they seek after a judgement of (the days of) Ignorance? But who, for a people whose faith is assured, can give better judgement than Allah?” [TMQ 5:50] It is due to this fact that Islam, unlike the religions mentioned above, provides a comprehensive system of guidance to administer all of lifes affairs. Broadly speaking it defines roles for people in three aspects of life :

1. 个人与其造物主安拉之间的关系，包括礼拜、斋戒等崇拜行为。(SWT)

1. The relationship between an individual and his or her creator, Allah (swt), including worships, such as prayer or fasting.

2. 个人与自身的关系，包括如何穿着、饮食等方面。

2. The relationship of an individual with him or her self, including how to dress, what to eat etc.

3. 人与人之间的关系，包括交易、政府等方面的关系。

3. The relationships between people, including transactions, government etc.

正是这最后一个领域——涵盖政治与统治问题的部分——构成了安拉（SWT）赐予人类的实践指导中最大的一部分。事实上，伊斯兰教的大多数律例（hukm，复数ahkam）都与这一方面有关，即所谓的“Mu‘amalat”（人际交易与制度事务）。穆斯林中的世俗化思维使许多人只从上述前两个领域来看待伊斯兰教，而忽视了最后一个领域。这种情况在社会中以各种方式表现出来。当这种理解被应用于统治时，我们看到一些穆斯林国家被非伊斯兰（kufr）的法律所统治，例如巴基斯坦、土耳其、埃及等。当这种情况出现在个人身上时，他们或许会礼拜和斋戒，但在生意或工作场所却不遵守伊斯兰教的规范——他们可能在贷款中收取利息（riba），在店铺里售卖酒类，或为办事而行贿。

It is in fact the last area, which encompasses the issues of politics and ruling, that forms the largest part of the practical guidance that Allah (swt) has given to mankind. Indeed, the majority of the ahkam (rules) of Islam are to do with this aspect, called ‘al-Mu‘amalat.’ The secular mentality among Muslims has led many to view Islam just from the perspective of the first and second areas mentioned above, while neglecting the last. This manifests itself in the society in different ways. When this understanding is applied to ruling, we see the Muslim countries being governed by kufr (non-Islamic) laws as for example in Pakistan, Turkey, Egypt etc. When it appears in individuals, while they may pray and fast, they do not observe Islam in their businesses or workplaces - they may well have riba (interest) on their loans, sell alcohol in their shops or pay bribes for their services.

尽管如此,伊斯兰在生活的一切事务上都提供了明确的指引。它所规定的制度包括敬拜制度、统治制度、经济制度、社会制度、司法制度和教育制度。这些制度的细节并非任凭人去随意决定,而是源自穆斯林的信仰本身。因为命令穆斯林礼拜的《古兰经》,同样命令穆斯林确保自己是在伊斯兰的统治之下。安拉(斯布哈内胡瓦塔尔莱)说:"你应当从中午到黑夜降临时举行拜功,并应当在黎明时诵读《古兰经》。"[TMQ 17:78]祂(斯布哈内胡瓦塔尔莱)又说:"凡不依照安拉所降示的来判决的人,他们都是不信道者。"[TMQ 5:44]教导穆斯林如何举行小净的圣训,与命令穆斯林团结在一位领袖之下的圣训,正是同一批圣训。

This is all despite the fact that Islam gives clear guidance in all affairs of life. The systems it provides include the Worship, Ruling, Economic, Social, Judicial and Education systems. And the details of these are not left to the whims of man to decide, rather they emanate from the very creed of the Muslim. For the Qur’an which orders the Muslims to pray, is the same Qur’an that orders the Muslims to ensure that they are ruled by Islam. Allah (swt) says, “Perform salah from mid-day till the darkness of the night, and recite the Qur’an in the early dawn.” [TMQ 17:78] and He (swt) says, “And whosoever does not rule by what Allah has revealed, they are the disbelievers.” [TMQ 5:44] The ahadith which teach the Muslims how to perform wudu are the same ahadith which command the Muslims to be unified behind one leader.

伊玛目穆斯林记载：奥斯曼·本·阿凡传述说：安拉的使者ﷺ说：“谁把小净做得完好，他的罪过就会从身体中出去，甚至从指甲下面出去。”他还记载，据艾布·赛义德·胡德里传述：安拉的使者ﷺ说：“当两位哈里发都已接受效忠宣誓，就杀死那位后被效忠的人。”

Imam Muslim narrated that ‘Uthman ibn ‘Affan reported : The Messenger of Allah (saw) said, “He who performed his ablution well, his sins would come out from his body, even coming out from under his nails.” And he also narrated, on the authority of Abu Sa‘id al-Khudri that the Messenger of Allah (saw) said, “When bay‘ah (the oath of allegiance) has been taken for two Khaleefahs, kill the one for whom the oath was taken later.”.

在伊斯兰教中，关于生活各个方面的规定之间不存在分割或区别，无论它们涉及的是个人与真主（SWT）的关系、个人自身，还是人与人之间的关系。相反，所有这些都被视为真主（SWT）为祂的仆人所颁布的命令和禁令，都必须履行。因此，穆斯林所做的每一件事，无论是私下的还是公开的，个人的还是集体的，都受沙里亚（Shari‘ah）的约束。当前困扰乌玛（Ummah）的世俗心态的实质，就在于在生活事务的各个领域忽视宗教的指引。这是对真主（SWT）和祂的使者ﷺ的一大罪行，在伊斯兰教中被明确禁止（haram）。

In Islam, there is no separation or distinction between the rules relating to different aspects of life, regardless of whether they are to do with an individual and his relationship to Allah (swt), himself or whether they are to do with the relationships between people as a whole. Rather all are regarded as commands and prohibitions of Allah (swt) for His servants, and all must be fulfilled. In this way, each and every action that the Muslim performs, whether private or public, individual or collective, is regulated by the Shari‘ah. The essence of the secular mentality which currently plagues the Ummah is the disregard of religious guidance in all areas of lifes affairs. This is a great crime against Allah (swt) and His Messenger (saw) and is categorically haram (prohibited) in Islam.

相反,伊斯兰的所有规则与律法构成一个整体,各个体系相互补充、彼此协调,从而形成一个切实可行、运作有效的框架,使人们能够在和平与安全中生活。

Instead, all the rules and laws of Islam form an integrated whole, each system complementing and harmonising with the others, thereby creating a practical and functional framework in which people may live in peace and security.

此外,所有这些艾哈卡姆都源于同一基础,即同一套乌苏勒(伊斯兰律法的渊源)。通过追溯其来源至正确的伊斯兰渊源来核实这些律例,便将其实践与执行同穆斯林对安拉(SWT)和祂的使者ﷺ的信仰紧密联系在一起。构成确定乌苏勒的有四个组成部分,它们是:

Furthermore, all these ahkam derive from the same basis, that is, the same usul (sources of Islamic rules). The verification of the rules by tracing their origin from the correct Islamic sources links their practice and implementation with the very belief of the Muslim in Allah (swt) and His Messenger (saw). There are four components which make up the definite usul. These are :

1. 《古兰经》，安拉的经典（SWT）

1. The Qur’an, the Book of Allah (swt)

2. 逊奈（穆罕默德的榜样）

2. The Sunnah (example of Muhammad (saw))

3. 圣门弟子（ra）的共识（Ijma‘）

3. The Ijma‘ (consensus) of the Companions (ra)

4. 类比推理（神圣的类比）

4. Qiyas (the divine analogy)

这些来源中的每一个都可以产生伊斯兰教不同的规则和律例，包括信仰与行为方面的规则和律例；而任何源自这些来源之外的规则或律例，都被视为薄弱或错误的。

Each of these sources can give rise to the different rules and laws of Islam, including those for both belief and action, and any rules or laws that derive from anything other than these sources are considered as weak or false.

只有当穆斯林回归对伊斯兰教的正确理解，认识到他们应当履行的各种行为是以理性和经文可以证明的依据为条件并由此推导而来时，他们才有可能使自己从当前的困境中复兴。如果他们能够做到这一点，就会认识到伊斯兰教作为一种生活方式的全面性，并对其解决人类问题的能力、以及确保公正与尊严在世界上占据主导地位的能力充满信心。

It is only when Muslims return to the correct understanding of Islam, observing how the actions they should perform are qualified by and derived from rationally and textually proven sources, that they can ever hope to revive themselves from their current situation. If they can do this, then they will realise the comprehensive nature of Islam as a way of life, and have confidence in its ability not only to solve the problems of mankind, but also to ensure that justice and dignity will prevail over the world.

在本书中，我们将借助安拉（SWT）的佑助与恩典，努力探讨伊斯兰历史的若干方面，穆斯林乌玛乃至整个人类当前所面临的一些问题，以及伊斯兰各项制度的细节，并阐明这些制度如何直接适用于我们的生活事务。愿安拉（SWT）接受这一努力，使其成为复兴穆斯林乌玛、确立祂的宗教的贡献，并成为引导人类走向其造物主之宗教——伊斯兰——的光明。

In this book, by the help and grace of Allah (swt), we will endeavour to discuss some aspects of Islamic history, some of the problems currently facing the Muslim Ummah and mankind as a whole, as well as the details of the different Systems of Islam, and to demonstrate how they are directly applicable to our lifes affairs. May Allah (swt) accept this effort, and cause it to be a contribution towards the revival of the Muslim Ummah and the establishment of His deen, and a light that guides mankind to the deen of its Creator, Islam.