安拉(SWT)派遣穆罕默德(ﷺ)带着伊斯兰教法作为对全人类的慈悯。祂(SWT)说:

Allah (swt) sent Muhammad (saw) with the Islamic Sharee’ah as a mercy for mankind. He (swt) said:

安拉塔阿拉说:

And Allah Ta’Aalaa said:

真主（SWT）派遣祂的使者携带伊斯兰教降临，作为对人类的慈悯，引导他们脱离崇拜真主以外的事物，转而崇拜真主，并且祂（SWT）以最完善的制度来规范他们之间的关系。

Allah (swt) sent His Messenger with Islaam, as a mercy to mankind, to bring them out from worshipping other than Allah to worshipping Allah and He (swt) organised their relationships with the best of systems.

因此，伊斯兰教法作为一个整体的目标和宗旨，就是为人类带来仁慈（Rahmah，即“拉赫马”）。伊斯兰教法本身体现的就是这种仁慈。这意味着，伊斯兰教法整体上是为了在其适用于民众时，为他们带来并保障利益（Masaalih，即“麦萨利哈”），并排除害处（Mafaasid，即“马法希德”，指不利的、败坏的、有害的因素）。经据（Adillah，即“阿迪拉”）明确表明，仁慈是伊斯兰教法整体的总体目的或宗旨。然而，这些总体性经据中并没有任何迹象表明，仁慈是每一条具体律例本身或伊斯兰教法每一段经文的目的或宗旨。

The aim and purpose of the Sharee’ah as a whole is therefore a Rahmah (mercy) for mankind. As the Sharee’ah represents a Rahmah. This means that the Sharee’ah as a whole came to bring and secure Masaalih (benefits/interests) and to repel Mafaasid (unbeneficial and corrupting/bad elements) in relation to the people generally when it is applied upon them. The Adillah (evidences) are explicit in respect to the Rahmah (mercy) representing the overall aim or objective of the Sharee’ah as a whole. That is whilst there isn’t any indication within these general evidences to indicate that the Rahmah represents the aim or objective of every single individual ruling in itself or of every text from amongst the Sharee’ah texts.

因此，伊斯兰教法的总体目标（目的）在于实现仆人的利益。然而，这些利益（Masaalih）并非人依照自己的私欲与好恶所认定的利益，而是依据伊斯兰教法的标准所认定的利益，而非依据私欲的标准。学者们将这些利益分为三类：

Consequently, the overall Maqsad (aim) of the Sharee’ah is the realisation or accomplishment of the interests of the ‘Ibaad (servants/people) however these Masaalih (interests/benefits) are not what the human views to be representative of a Maslahah or benefit in accordance to his whims or desires but rather the Maslahah is that which is a Maslahah according to the scale of the Shar’a and not the scale of whims and desires. The ‘Ulamaa have classified these Masaalih into three categories:

所谓这些,是指那些维系民众生活、社会建立与稳定的“马萨利哈”(Masaalih,公益)。若这些马萨利哈未能得到满足或实现,生活体系就会出现缺陷,混乱与败坏便会盛行。他们在今世将遭遇艰难与苦难,在后世则将受到惩罚。这些“达鲁里雅特”(Darooriyaat,必需事项)共有五项:保护宗教(Hifzh ud-Deen)、保护生命(Hifzh un-Nafs)、保护理智(Hifzh ul-‘Aql)、保护后代与血统(Hifzh un-Nasl)以及保护财产(Hifzh ul-Maal)。伊斯兰教为保护这每一项必需事项都立法制定了相应的“阿哈卡姆”(Ahkaam,律例)。

By these it is meant the Masaalih upon which the life of the people, the establishment of the society and its stability rests. If these Masaalih are not fulfilled or realised the system of life will become flawed and chaos and corruption will prevail. They will face hardship and suffering in this Dunyaa and punishment in the Aakhirah (hereafter). These Darooriyaat (essential matters) number five: Hifzh ud-Deen, Hifzh un-Nafs, Hifzh ul-‘Aql, Hifzh un-Nasl and Hifzh ul-Maal (preservation of the Deen, life, mind, progeny/lineage and property). Islaam has legislated Ahkaam for the preservation of each of these Darooriyaat (essential matters).

伊斯兰教法并不强迫或胁迫任何人皈依伊斯兰教。安拉(SWT)说:

The Islamic legislation does not force or compel anyone to enter into Islaam. Allah (swt) said:

这一规定适用于阿拉伯的多神教徒在皈依伊斯兰之后的情况。至于叛教的穆斯林，则要与他讨论，并要求他悔改，为期三天。此后，如果他坚持叛教，便会被处死。安拉的使者ﷺ说：

And this was applicable after the Arab Mushrikeen entered into Islaam. However, in respect to the Muslim that apostatises from Islaam, he is discussed with and his repentance is sought for three days. Then, after that, if he persists upon his apostasy, he is killed. The Messenger of Allah (saw) said:

这是因为伊斯兰的信仰(Aqeedah)与人的天性(Fitrah,即内在本性)相协调,并且建立在理性(al-'aql)之上。因此,背离这一信仰的叛教者(Murtadd)就像一种必须根除的疾病,以免它感染伊斯兰社会的其余部分。这与保护宗教(Deen)相关。

That is because the Islamic Aqeedah is in harmony with the Fitrah (intrinsic nature) of the human being and built (or based) upon the mind (rationality). As such, the Murtadd (apostate) from this Aqeedah becomes like a manifestation of sickness that must be uprooted so that it does not infect the rest of the Islamic society. This relates to the preservation of the Deen.

伊斯兰教认为，宗教中的“Al-Fitnah”（纷争、迫害）比杀人更为严重、更加恶劣。安拉至高无上说：

Islaam has considered Al-Fitnah (strife) in the Deen to be worse and more severe than killing. Allah Ta’Aalaa said:

因此，伊斯兰为保护宗教制定了以下规定：邀请人们信奉它（即达瓦），抵御对它的侵害或攻击，以及对那些企图消灭它的人履行圣战（Al-Jihaad）的义务。安拉（SWT）说：

As such Islaam has legislated the following for the preservation of the Deen: The Da’wah (invitation) to it, repelling the assault or aggression against it and the obligation of Al-Jihaad against those who wish to negate it. Allah (swt) says:

为了保护灵魂（生命），伊斯兰教立法规定了一切维持其延续与存活所必需的事物，如食物、饮品，以及惩罚侵犯生命者。安拉（SWT）说：

For the preservation of the Nafs (life) Islaam legislated all that which is required for its continuance or survival like food, drink and punishing the one who aggresses against it. Allah (swt) says:

它同时禁止了使生命走向毁灭的行为，将自杀定为哈拉姆（禁止之事）。

It has also prohibited exposing the life to destruction by making suicide Haraam.

为了保护理智，伊斯兰教禁止饮用酒（Khamr）以及食用毒品（致醉物）。与此同时，它鼓励并敦促人们追求知识、进行思考和伊智提哈德（Ijtihaad），这些都是能够提升个人理智能力的事情。伊斯兰教赞扬那些有学识、并且获得知识的人：

For the preservation of the mind Islaam has prohibited the drinking of Khamr or consumption of drugs (intoxicants). At the same time, it has encouraged and urged the pursuit of knowledge, contemplation and Ijtihaad, which are all matters that develop the intellectual capability within the person. Islaam commends those who are knowledgeable and attain knowledge:

为了保护（人类的）后代，伊斯兰教立法禁止通奸（Zinaa），并规定了对犯者的惩罚。它也禁止诽谤贞洁（Al-Qadhf，即对贞洁的指控），并规定了对作出此类指控或声称者（Al-Qaadhif）的惩罚。除非有合法的借口（Shar’iy ‘Udhr），它禁止堕胎，并鼓励结婚与多生育子女。

For its preservation Islaam has legislated the prohibition of Zinaa and a punishment for its perpetrator. It has also prohibited Al-Qadhf (accusations against chastity) and legislated the punishment for the one who makes such accusations or claims (Al-Qaadhif). It prohibited abortion for other than a Shar’iy ‘Udhr (excuse) and encouraged marriage and the reproduction of many offspring.

伊斯兰教立法禁止偷窃，并为窃贼规定了固定刑罚（哈德），以保护财产。它也禁止毁坏财物，为保护愚昧者（Safeeh）和精神不健全者（Majnoon）的财产制定了限制性法规，允许私有财产的所有权，并鼓励财富的增长。

Islaam has legislated the prohibition of stealing and the Hadd (set punishment) for the thief in regards to the preservation of the property. It has also prohibited the damaging of property, provided restrictive legislation to safeguard the wealth of the Safeeh (foolish) and Majnoon (not of sound mind), made (private) ownership permissible and encouraged wealth growth.

这些事项是人们为了解除其中的困难或艰难（哈拉吉）、减轻其所承担的责任（taklif）所需要的。真主（SWT）说：

These are the matters that the people need to lift the hardship or difficulty (Haraj) from them and to lighten the burdens of the Takleef upon them. Allah (swt) said:

所以，就敬拜（'Ibaadaat）而言，职责（Takleef）是依照各人的能力而定的；而许可（Rukhas，特许）则是为了减轻他们的负担而制定的，用于他们遭遇困难的情况，相对于'Azeemah（原则性的义务，即Rukhsah之前的正规规定）。因此，旅行者在斋月中可以开斋，无法站立的人可以坐着礼拜，以及其他类似的规定，都成为允许的（Mubaah）。

So in relation to the ‘Ibaadaat the Takleef is in accordance to their capability whilst Rukhas (special permissions) have been legislated for them as a lightening for them in the case where there is a hardship upon them in respect to the ‘Azeemah (the obligation before the Rukhsah). Consequently, it made the Iftaar (breaking of fast) in Ramadhaan Mubaah for the traveller and the prayer sitting for the one incapable of standing amongst other such rulings.

关于食物方面,"Tayyibaat"(good things,即佳美之物)被为他们准许为Halaal(合法),"Khabaa'ith"(dirty/bad things,即污秽之物)被定为Haraam(非法)。而被迫无奈者(Mudtarr)则被准许食用那些本已被定为Haraam的东西。真主(SWT)说:

And in respect to the foodstuffs, the Tayyibaat (good things) were made Halaal for them and the Khabaa’ith (dirty/bad things) were made Haraam, whilst the one who is compelled to (Mudtarr) has been permitted to eat that which has been made Haraam upon him. Allah (swt) said:

而对于过失杀人，伊斯兰律法规定由“阿基拉”（凶手的亲属）承担血金（Diyah），以减轻凶手的负担。

And the Diyah (blood money) has been legislated upon the ‘Aaqilah’ (relatives of the killer) in relation to the unintentional killing as a lightening (of the burden) upon the killer.

在刑罚（al-‘Uqoobaat，即刑事法规）领域，已立法确立如下原则：

Within the area of the ‘Uqoobaat’ (punishments/penal-code) the following principle has been legislated:

这些事项能够提升人们的状况，使其符合荣誉感、尊严感和高尚良善的道德要求。因此，在敬拜（'Ibaadaat）方面，立法规定了身体、衣物和场所的洁净，同时立法要求谨慎对待纳贾萨特（污秽之物），并要求穆斯林在每个清真寺都注重自己的仪容装饰（即穿着得体、整洁的衣服）。在交易（Mu'aamalaat）方面，欺诈（Al-Ghish）、诈骗、欺瞒、浪费（Israaf）和吝啬都被定为哈拉姆（禁止）。此外，任何种类的纳贾斯（污秽）和达尔（有害之物）的交易都是被禁止的。沙里阿禁止一个人在其兄弟的交易上进行交易，禁止操纵价格，以及其他类似事项。在刑罚（'Uqoobaat，刑律）方面也是如此；在圣战（Al-Jihaad）中，杀害修士、儿童和妇女被定为哈拉姆，同样，肢解、背信、杀害使者（信使）以及焚烧死者或活人也被禁止。

These are the matters that improve the condition of the people conforming with the requirements of a sense of honour, dignity and noble virtuous morals. Consequently, in respect to the ‘Ibaadaat the purification of the body, clothing and place was legislated in addition to legislating caution in respect to the Najaasaat (impurities) and for the Muslims to pay attention to their adornment at every Masjid (i.e. where nice clothing.) In regards to the Mu’aamalaat Al-Ghish (swindling/cheating), fraud, deceit, Israaf and stinginess has been made Haraam. In addition, dealing with every kind of Najas (impurity) and Daarr (harmful matter) is prohibited. The Shar’a forbade a person conducting a trade over the trade of his brother and fixing prices amongst other matters. Similar to that applies in respect to the ‘Uqoobaat (punishments/penal code) whilst the killing of monks, children and women have been made Haraam in Al-Jihaad, just as mutilation, treachery, killing of messengers (envoys) and burning the dead or living has been forbidden.

关于阿赫拉格（品德），伊斯兰教要求人具备诚实、可信赖、忍耐、坚韧和正直的品格，同时禁止撒谎、欺诈、欺骗、怯懦和淫秽之言。安拉的使者ﷺ说：

In relation to the Akhlaaq (morals) Islaam has demanded the person to be characterised with truthfulness (honesty), trustworthiness, patience, perseverance and righteousness whilst it has forbidden lying, cheating, deceiving, cowardice and lewd speech. The Messenger of Allah (saw) said:

被问及什么最能使人进入天堂时,安拉的使者ﷺ说道:

And the Messenger of Allah (saw) was asked about that which most enters (its possessor) into Al-Jannah (paradise) and he (saw) said:

良好的品德（Akhlaaq Al-Hasanah）本身，能够在社会成员之间培养相互的爱、尊重与信任。

The Akhlaaq Al-Hasanah (good morals/virtues) as such are responsible for generating affection, respect and trust or confidence amongst the individuals of the society.