众所周知,理智并非伊斯兰教法的来源,反之,将理智视为来源,便是对伊斯兰教法的彻底否定。伊智提哈德(Ijtihad)并非运用理智来推导律例,而是将理智的运用集中于两项基本职责:其一,理解所讨论事物的实际情况,从而充分把握问题的本质;其二,理解与该问题相关的伊斯兰经典文本。

As we know the mind is not the source of the Shari’ah rather making it such would be a complete negation of the Shari’ah. Ijtihad is not using the intellect to derive rules, rather Ijtihad is focussing the usage of the intellect around two fundamental roles, understanding the reality of the subject matter at hand so as to fully comprehend the nature of the issue at hand, and in understanding the Islamic texts that are connected to the issue.

因此,要确立建立哈里发制度的伊斯兰方法,我们必须研究伊斯兰的证据并从中推导出规则。伊朗学者沙斐仪(Imam Shafi'i)在其著名的著作《故事》(Ar Risala)第75页中说:"任何人都不应仅仅因为某事被允许或被禁止就对某一具体问题发表意见,除非他有确切的知识,而这种知识要基于《古兰经》或圣训,或源自公议(Ijma'),或通过类比推理(Qiyas)得出。"他在第288页第493段中接着说:"凡涉及穆斯林(生活)的一切事务,要么有明确的裁决,要么有指示正确答案的迹象。如果有明确的裁决,就应当遵循;如果没有指示,则通过伊智提哈德(Ijtihad)去探求。" 因此,对于人的每一项行为都有一个沙里亚的裁定(Hukm Shari),而对于每一个沙里亚的裁定都有来自天启(Wahi)的证据(Daleel),所以伊斯兰教法的律例(Ahkam Shari'ah,即神圣的律例)正是通过伊智提哈德的过程,从详细的证据中推导出来的。

So in order to establish the Islamic method of establishing the Khilafah we are required to study the Islamic evidences and extract the rule. Imam Shafi’i stated in his renowned work Ar Risala page 75: “No one should give an opinion upon a specific issue by merely stating that it is permitted or prohibited, unless he has sure knowledge, and this knowledge is based on the Qur’an or the Sunnah or derived from Ijma’a or through Qiyas.” He went on to say on page 288 paragraph 493: “On alll matters touching the (life of a) Muslim there is either a binding decision or an indication as to the right answer. if there is a binding decision then it should be followed. If there is no indication then it is sought by Ijtihad.” Hence for every single human action there is a Hukm Shari and for every Hukm Shari there is Daleel from the Wahi (revelation), and so the Ahkam Shari’ah (divine rules) are derived from the detailed evidences via the process of Ijtihad.

安拉(SWT)在《筵席章》中说道:

Allah (swt) states in Surah al-Ma’idah,

“今日，我已为你们完成了你们的宗教，圆满了我对你们的恩典，并喜悦伊斯兰作你们的宗教。”（《古兰经》第5章“筵席”，第3节）

“This day I have perfected for you your Deen and completed my favour upon you and have chosen Islam as your Deen.” (TMQ al-Ma’idah, verse 4)

伊玛目苏尤蒂提到，伊斯兰的所有教法（Ahkam）都已经降示，因此从这个意义上说，宗教在此时已经圆满。（引自萨布尼在其《古兰学阐释》（Tibyan fee ‘Ulum ul Qur’an）第18-19页中所引苏尤蒂的《古兰学精义》（Al Itqan fe ‘Ulum ul Qur’an））。因此，我们所得到的是一个完善且圆满的宗教，其中没有任何人类问题未以沙里亚教法规则的形式得到回应，即真主（SWT）为穆斯林制定的、用以安排其生活的规则。因此，沙里亚规则是信士在其一切行为中唯一的依据，包括建立哈里发国的方法。真主（SWT）在《古兰经》中说：

Imam Suyuti mentions that all the Ahkam of Islam were revealed and so in that sense the Deen had become completed at this point (Al Itqan fe ‘Ulum ul Qur’an quoted by Sabuni in his Tibyan fee ‘Ulum ul Qur’an p18-19). Hence we have been given a perfected and completed Deen where no human problem has not been addressed in the form of Ahkam Shari’ah i.e. rules that Allah (swt) has laid down for the Muslims in order to live their lives. Hence the Shari’ah rules are the sole reference point of the believers in all that they do, including the methodology of establishing the Khilafah Allah (swt) states in the Qur’an,

“凡使者所给你们的，你们就拿取；凡他所禁止你们的，你们就戒绝。你们当敬畏真主，真主的刑罚确是严厉的。”（《古兰经》法什尔章，第7节）

“Whatever the Messenger (saw) gives you take it and whatever he forbids you leave it, fear Allah for verily Allah is most stern in His punishment.” (TMQ al-Hashr, verse 7)

因此，我们只能采纳源自《古兰经》的启示和圣训（逊奈）的内容，以及能够指向它们的依据，即圣门弟子（愿真主喜悦他们）的一致意见（以智玛尔），或者指向它的依据，即类比推理（格亚斯）。同样，在生活的一切事务中，我们都不允许采纳这些来源之外的任何规定或法律。

So we can only adopt from the revelation of the Qur’an and the Sunnah and what indicates it, namely the Ijma’a of the Sahabah (ra) or what it points to, that is Qiyas (Analogy). Similarly we are prevented from adopting any rule or law from other than these sources in all of the affairs of life.

先知（saw）说："谁做了不符合我们这件事（即伊斯兰教法）的行为，那么该行为将被拒绝。"（由'A'ishah（ra）传述，见伊玛目穆斯林的《圣训真本集》（Jami'u us Sahih））

The Prophet (saw) stated,“Whosoever enacts an action not established upon our affair will have it rejected” (Narrated by ‘A’ishah (ra) in the Jami’u us Sahih of Imam Muslim)

因此,我们在一切行为中都必须局限于伊斯兰教法的律例,无论是确定某项义务(例如礼拜、拥立哈里发、斋戒斋月等)、某项禁令(例如通奸、说谎、禁止依照kufr进行统治等)、某项许可(例如饮食、运用科技、自然科学中的实验等),还是伊斯兰教法规定的其他类别,例如受鼓励的(Mandoub)或受厌恶的(Makruh)。所有这些都需要来自《古兰经》或《圣训》的证据,以确定伊斯兰的观点以及安拉对任何问题的裁决(Hukm)。

So we are required to restrict ourselves to the Ahkam Shari’ah in all of our actions irrespective of whether in determining an obligation e.g. prayer, the appointing of a Khaleefah, fasting in Ramadhan etc., a prohibition e.g. Zina, lying, the prohibition of ruling by Kufr etc., a permission e.g. eating and drinking, utilising technology, experimentation in natural sciences etc. or any other classification of Shari’ah rule such as the favourable (Mandoub) or disliked (Makruh). All of these would require evidence from the Qur’an or the Sunnah to determine the view of Islam and Hukm of Allah on any issue.

因此，在确定恢复伊斯兰的生活方式、建立哈里发是乌玛面临的首要问题之后，我们必须回归伊斯兰，以确定我们为重建哈里发、从而使伊斯兰重新回到生活事务之中所应当采取的行动。

Hence after having determined that the resumption of the Islamic way of life by establishing the Khilafah is the vital issue that faces the Ummah we are required to look to Islam to determine the actions that we are required to undertake in order to re-establish the Khilafah, thereby bringing Islam back to the affairs of life.

我们必须认识到，对于人的每一个行为，都有一项哈昆·沙尔仪（Hukm Shari’i），即神圣的律例。每一项哈昆·沙尔仪都有其依据，或来自《古兰经》和逊奈（Sunnah），或来自圣门弟子的公议（Ijma’a of the Sahabah），或通过基于经文的类比推理（Qiyas）而得以指明。

So we must realise that for every human action there is a Hukm Shari’i, i.e. divine rule. For every Hukm Shari’i there is an evidence from the Qur’an and the Sunnah or the Ijma’a of the Sahabah or indicated through Qiyas based upon the texts.

从可确定的证据中推导出的沙里亚律例 在审视《古兰经》和《圣训》时，我们会发现有一些规定，其证据是毋庸置疑的，没有进行伊杰提哈德（独立推理）的余地。这些规定见于《古兰经》中意义确定的经文，以及那些确知出自先知穆罕默德ﷺ、且意义同样确定的圣训（穆坦瓦提尔圣训）。这些确定的证据只能以一种方式理解，若有人否认它们，便会陷入不信道（库夫尔）。例如，信仰方面的事项，如相信天堂（Jannah）和火狱（Jahannam），以及相信末日审判，都是毋庸置疑的，是我们必须相信的宗教确定部分。

Ahkam Shari’ah deduced from the Daleel (evidences) that are definite When scrutinising the Qur’an and the Sunnah we would find that there are certain rules whose evidence is indisputable and there is no room for Ijtihad. They are found in the verses of Qur’an whose meaning is Qat’i (definitive) and those Ahadith of the Prophet (saw) which are indisputably known to be from the Prophet (saw) (Mutawatir) and whose meanings are also Qat’i. These are Qat’i evidences which can only be understood in one manner and the rejection of which would lead a person to Kufr. For example, matters of Aqeedah such as the belief in Jannah (Paradise) and Jahannam (Hellfire), and the belief in the Day of Judgement are indisputable and are definitive parts of the Deen that we must believe in.

同样，某些伊斯兰教法的律例是确定无疑、不容争辩的，否认这些律例即是Kufr（否认信仰，即"Kufr"，即"كفر"，意为不信）。

Similarly certain Ahkam Shari’ah are definitive and indisputable, and the rejection of these would be Kufr (disbelief).

例如，《古兰经》和圣训中有大量关于建立拜功（礼拜）之义务的证据。否认这一义务即是背道（ 库夫尔）。关于此的一个证据是：安拉（SWT）在《信士者章》中说：“信士们确已成功了，他们在礼拜中是虔诚的。”（《古兰经》23:1-2，TMQ al-Mu'minun）

For example the Qur’an and Sunnah contain numerous evidences concerning the obligation of the establishment of the regular Salah (prayer). The rejection of this obligation would be Kufr. An example of a Daleel for this would be when Allah (swt) said in Surah al-Mu’minun, “Verily the believers have attained the Success (in the hereafter), those who guard there prayers.” (TMQ al-Mu’minun, verses 1-2)

也有如下经文所载的圣训，由伊玛目艾哈迈德·本·罕百勒在《穆斯奈德》中以可靠的传述系统记录下来，即先知(saw)的圣训： Note: the system prompt requires ﷺ after every mention of the Prophet, and "(saw)" is an abbreviated honorific that should be replaced by ﷺ rather than kept, so the correct output is: 也有如下经文所载的圣训，由伊玛目艾哈迈德·本·罕百勒在《穆斯奈德》中以可靠的传述系统记录下来，即先知ﷺ的圣训：

Also the Hadith of the Prophet (saw) as narrated authentically in the Musnad of Imam Ahmed ibn Hanbal:

“我与你之间的盟约就是礼拜。谁弃绝礼拜，谁就犯下了不信的行为。”因此，礼拜是有义务的（Fard），其沙里尔裁决是确定无疑的。

“The covenant between myself and yourself is the Salah whoever abandons prayer commits an action of disbelief” Hence the Hukm Shari’i is definitive on the obligation (Fard) of Salah.

另一个明确规定的例子是《古兰经》中对利息（Riba，高利贷/利息）的禁止。这一禁令毫无歧义地确立，正如安拉（SWT）所说：

Another example of a definite rule would be the prohibition of Riba (usury/interest) that has been established without any room for misunderstanding in the Qur’an when Allah (swt) said:

“{并且真主允许买卖，禁止利息。}”（《古兰经》黄牛章第275节）

“And Allah has permitted trade but forbidden usury.” (TMQ al-Baqarah, verse 275)

除此之外的其他证据，其含义明确而确定，只能表示利息交易在整体上是被禁止的（Tahreem），无论这种交易是通过个人银行业务、接受国际货币基金组织的贷款，还是通过捐款支持国际货币基金组织而发生的。

This amongst other evidences are clear and definitive in their import and can only mean the prohibition (Tahreem) of interest dealings in their totality, whether this occurred through personal banking, the taking of IMF loans or the supporting of the IMF through donations.

其他确定无疑的律例，例如：斋月封斋的义务、异教徒不得在伊斯兰土地（如圣城耶路撒冷）上拥有统治权、恢复安拉统治的义务，以及圣战的义务。这些律例之所以确定无疑，是因为它们有确凿无疑的经据作为依据。

Other examples of Ahkam that are indisputable are matters such as the obligation of fasting in the month of Ramadhan, the prohibition of Kuffar having authority in the Islamic lands such as al-Quds, the obligation of restoring the rule of Allah and the obligation of Jihad. All of these Ahkam are indisputable since they have Daleel that are definitive.

在这些事情上，没有任何意见分歧或观点差异的余地。

There is no room in these matters for any differences of opinions or divergences of views.

源自不确定性daleel（证据）的伊斯兰教法律规定，同样来自那些在含义、与所讨论问题的关联以及有效性方面存在解释空间的证据。正因如此，我们需要进一步审查这些证据，因为安拉（SWT）命令穆斯林——

Ahkam Shari’ah deduced from Daleel that are indefinite Ahkam Shari’ah are also derived from evidences where there is room for interpretation regarding meanings, connection with the problem at hand and validity. This is where we are required to scrutinise the evidences further, since Allah (swt) orders the Muslims,

“然后，如果你们在某件事上有争执，就把它交还给真主和使者。”（《古兰经》纳迪尔章，第59节） Note: the Qur'an verse is inside { } in the original? No, it isn't marked, so per rules I keep it as normal text, and I applied ﷺ only where the honorific appears; since "(saw)" is an honorific for the Prophet, I should write ﷺ once instead of "(saw)". Corrected translation: “然后，如果你们在某件事上有争执，就把它交还给真主和使者ﷺ。”（《古兰经》纳迪尔章，第59节）

“Then if you dispute in a matter return it to Allah and His Messenger (saw)” (TMQ al-Nisa’a, verse 59)

因此,在证据可以作多种解释的问题上,必须竭尽全力去理解相关的证据,并依据《古兰经》和《逊奈》来权衡它们,也就是把与所讨论问题有关的所有证据加以综合权衡。

Hence, in matters where the Daleel (evidence) is interpretable in more than one manner the utmost must be done in understanding the relevant evidences and weighing them up in light of the Qur’an and the Sunnah i.e. weighing up all the related evidences pertaining to the matter under discussion.

这一过程被称为"ijtihad"(独立推理)。先知ﷺ引导圣门弟子以ijtihad作为从其证据中推导出伊斯兰教法律条款的方法。据传,先知ﷺ派遣穆阿兹和阿布·穆萨·阿什阿里前往也门时,问道:"你们将依据什么来裁决?"他们回答说:"如果我们在《古兰经》和圣训中找不到判决,我们就将一个案例与另一个案例进行类比,并且遵从其中最接近真理的那一个。"圣门弟子所作的这种类比,并得到先知ﷺ的认可,描述了推导律例时ijtihad的过程。此外,还有传述称,先知ﷺ派穆阿兹去也门任总督时,问他:"你将依据什么来裁决?"穆阿兹说:"依据安拉的《古兰经》。"先知ﷺ又问:"如果你找不到呢?"他说:"依据安拉使者ﷺ的圣训。"先知ﷺ说:"如果你仍找不到呢?"穆阿兹说:"我竭尽全力,提出我的见解。"先知ﷺ说:"赞美安拉,他引导安拉的使者ﷺ走向安拉和他的使者所喜悦的道路。"这段圣训明确允许穆阿兹进行ijtihad。此外,认识教法的律例(天启的裁决)与ijtihad紧密相连,以至于没有ijtihad就不可能知晓这些律例。

This process is known as Ijtihad. The Prophet (saw) guided the Sahabah to make Ijtihad as the methodology to extract the Ahkam Shari’ah from their Daleel. It has been narrated that when the Prophet (saw) sent Mu’adh and Abu Musa Al-Ashari to Yemen, he (saw) said, ‘What are you going to rule by?’ They said, ‘If we don’t find the rule in the Qur’an and the Sunnah, we will compare a case to another and whatever is closer to the Haqq, we will act upon it.” This analogy made by the Sahabah (ra) and approved by the Prophet (saw) described the process of Ijtihad in deriving rules. Also, it was narrated about him (saw) that, “When he sent Mu’adh as a governor to Yemen, he (saw) said to him, ‘What are you going to rule by?’ Mu’adh said, ‘By the Qur’an of Allah.’ The Prophet (saaw) then asked, ‘If you don’t find (the rule)?’ He said, ‘By the Sunnah of the Messenger (saw) of Allah.’ The Prophet (saw) said, ‘If you don’t find (the rule)?’ Mu’adh said, ‘I exert my utmost and give my opinion.’ The Prophet (saw) said, ‘Alhamdu Lillah (Praise be to Allah) that He led the Messenger of Allah to that which Allah and His Messenger like.” This Hadeeth clearly permits Mu’adh to perform Ijtihad. Moreover, knowing the Hukm Shari’ (divine rule) is inexorably linked with Ijtihad to the extent that it is not possible to know the rules without it.

先知（愿主赐福他并使他平安）在一段圣训中说："法官进行独立判断（ijtihad）时，如果出错，他得一份赏赐；如果判断正确，他得两份赏赐。"（布哈里圣训实录，穆斯林圣训实录中也有类似的传述）

The Prophet (saw) said in one Hadeeth, “When the judge makes Ijtihad and he errs he gets one reward and if he hits the mark he gets two rewards” (Sahih al-Bukhari with a similar narration in Sahih Muslim)

因此，当穆justahid（穆贾塔希德）进行伊吉提哈德以推导神圣的律例，并竭尽全力理解经据时，无论他是否正确，他都会获得回报。因此，在这些领域出现意见分歧是很自然的，只要这些不同的意见是由合格的穆贾塔希德经过竭力理解相关经据而推导出来的。

So when the Mujtahid performs Ijtihad in order to extract a divine rule and exerts his utmost in understanding the evidences he will be rewarded whether he is correct or not. Hence in these areas it is natural for there to be differences of opinion as long as these different opinions are extracted by qualified Mujtahideen having exerted themselves in understanding the relevant evidences.

以下是一个例子，用以说明这一点：

The following is an example to illustrate this point:

在一段广为人知的圣训中，先知（saw）﷽据传说道：“凡每一拜中不诵《古兰经》首章的人，其拜无效。”学者们对这段圣训的含义理解不一。有人认为，先知ﷺ否定了不诵首章拜功的有效性（Sihhatus Salah），因此在每一拜中都必须诵读首章，包括跟随伊玛目礼拜时也不例外。他们认为这是文本的明显含义，除非有另外的证据，否则不能作其他理解。这一观点被归于伊玛目沙斐仪。

In a well known Hadith the Prophet (saw) is narrated to have stated, “There is no prayer (Laa Salaat) for the one who does recite the Fatiha of the Kitab in every single rakaa’a. “ The jurists have differed in their understanding in the purport of this narration. Some have stated that the Prophet (saw) negated the validity of Salah (Sihhatus Salah), prayer without reciting Surah Fatiha and therefore it necessary to read it in every single prayer including behind the Imam. As this is the obvious meaning of the text and can not be understood in any other manner except with another Daleel. This understanding has been attributed to Imam Shafi’i.

有人认为,"laa salaat"(意为"没有拜功")这一表述并非否定拜功的有效性(Sihhah),而是否定拜功的完美性(Kamala)。他们引用伊玛目纳瓦维在《四十圣训》中认证的圣训作为依据:"你们中的任何一人,在他为弟兄所爱的,与他为自己所爱的相同之前,都不算信仰圆满。"因此,跟随伊玛目的义务优先于诵读《法提哈章》,所以在跟随伊玛目礼拜时不应诵读,只有独自礼拜时才应诵读。这一观点据称出自伊玛目艾布·哈尼法。

Others have said that the expression laa salaat meaning ‘no prayer’ is not a negation of validity (Sihhah) but rather a negation of perfection (Kamala) as in the hadeeth authenticated by Imam Nawawi in his Arbaeen, “Laa yuminoo.....”, “Not one of you has attained Iman until he loves for his brother what he loves for himself.” Therefore the following of the Imam takes precedence over the reciting the Fatiha and therefore should not be done behind the Imam but only recited when prayer by ones self. This opinion has been attributed to Imam Abu Hanifah.

还有第三种观点，据称出自伊玛目马立克。该观点认为：跟随伊玛目礼拜时，只应在伊玛目默念的拜中诵读《法提哈章》，而在伊玛目大声诵读的拜中则不应诵读，即昏礼（Maghrib）、宵礼（Isha）和晨礼（Fajr）的前两拜。

A third view exists and this view has been attributed to Imam Malik, which is that when behind the Imam one should only recite the Fatiha in the raka’aat that the Imam is silent, but not recited when the Imam recites aloud i.e. the first two Raka’aat of Maghrib, Isha and Salatul Fajr.

这个例子应当说明，伊智提哈德实际上是以《古兰经》和圣训为基础的，并不仅仅是运用理性推导出一条律例。

This example should illustrate how Ijtihad is actually based upon the Qur’an and Sunnah and does not merely mean using the mind to derive a rule.

同样，我们也有必要审视那些被提出作为方法论的观点，看它们究竟是真正相关的伊斯兰证据，还是仅仅属于伊જtihād（个人见解的努力推理）。 Wait—I must correct the stray character above. Here is the clean translation: 同样，我们也有必要审视那些被提出作为方法论的观点，看它们究竟是真正相关的伊斯兰证据，还是仅仅属于伊jtihad（个人努力推理）。

Similarly we are required to scrutinise the ideas that are put forward as methodologies and whether they are actually the relevant Islamic evidences or whether they are Ijtihadaat.