我对之前举例的看法与评论
My Opinion And Comment In Regards To The Previous Examples
前面例子中提到的大多数"Ahkaam"（律例/教法条文），都是以来自《古兰经》（Kitaab）、圣训（Sunnah）或圣门弟子的公议（Ijmaa' As-Sahaabah）的沙里亚证据（Daleel Shar'iy）为依据的。
Most of the Ahkaam mentioned in the previous examples are based upon a Daleel Shar’iy from the Kitaab, the Sunnah or the Ijmaa’ As-Sahaabah.
因此，在有人德行更优的情况下仍可任命哈里发，其依据在于：此人已满足哈里发职位成立的条件，而成为穆justahid（独立判断的学者）并不在这些条件之列。圣门弟子（愿真主喜悦他们）将效忠誓约（Bai'ah）授予奥斯曼·本·阿凡（愿真主喜悦他）时，他们中有人认为阿里·本·艾比·塔利卜比他更优。但无人因此非议他们，因而这构成了一项伊jmāʿ（共识），而共识是伊斯兰教法的可靠渊源之一。
So the permissibility of appointing a Khalifah when there is somebody who has greater merit is due to the conditions of the contraction of the Khilafah being met by him in the case where being a Mujtahid are not from amongst those conditions. The Sahaabah (rah) gave the Bai’ah to ‘Uthmaan Ibn ‘Affaan (ra) even though some of them viewed that ‘Ali Ibn Abi Taalib was better than him. None rebuked them for that and as such it represented an Ijmaa’ which represents a considered source from sources of the Islamic legislation.
至于驱逐作乱者（ahl al-fasaad），那么欧麦尔·本·哈塔ब（愿真主喜悦他）驱逐了纳斯尔·本·哈贾吉，没有人指责他，因此这构成了圣门弟子的公议（Ijmaa'），是一条证据（Daleel），而不是公益考量（Maslahah）。
As for banishing the people of Fasaad, then ‘Umar ibn Al-Khattaab (ra) banished Nasr Bin Al-Hajjaaj and no one rebuked him for that and as such it represents an Ijmaa’ of the Sahaabah which is a Daleel and not a Maslahah.
至于摧毁或破坏那些最可能被认为会增强敌人力量的事物，穆斯林曾摧毁了banu An-Nadeer（Bani An-Nadeer）的棕榈树。真主至高无上说：
As for destroying or ruining that which is most likely to be believed to give strength to the enemy, then the Muslims destroyed the palm trees of Bani An-Nadeer. Allah Ta’Aalaa said:
“你们砍伐的棕榈树，或让它们留在根上的，都是奉真主的许可，以便真主使悖逆者受辱。”（盖夏尔章）
Whatever you have cut down of [their] palm trees or left standing on their trunks - it was by permission of Allah and so He would disgrace the defiantly disobedient (Al-Hashr ).
关于在国库（Bait ul-Maal）资金不足以支付国家应尽开支时允许向富人征税的问题，这一许可取自哈里发照管和料理民众事务的义务，以及以下原则：
In respect to the permission to tax the rich if the Bait ul-Maal doesn’t have the necessary sufficient funds to meet the expenditures which are obligatory upon the State, then this is taken from the Khalifah’s obligation to foster and take care of the affairs of the people and from the principle:
“凡是非有它则Waajib无法完成的，它本身也是Waajib。”
‘That which the Waajib is not completed except with it is (in itself) Waajib’
这一条原则（قاعدة）是一条从《古兰经》和《逊奈》的经文中推导出的教法原则（قاعدة شرعية）。
This Qaa’idah (principle) is a Qaa’idah Shar’iyah deduced from the texts of the Kitaab and the Sunnah.
至于对工匠手中所毁之物作担保（且他们并无任何过失或疏忽），那么真主的使者（愿真主赐福他并使他平安）已在圣训中禁止此类担保：
As for guaranteeing what is destroyed under the hand of the craftsmen without any shortcoming (or negligence) from them then the Messenger of Allah (saw) has forbidden such a guarantee in the Hadeeth:
受托之物不承担赔偿责任（Ad-Daaruqutniy）。
There is no liability upon the thing that has been entrusted (Ad-Daaruqutniy).
关于为了让被指控者招供而殴打他的问题，阿尔-安萨里（Al-Ghazaaliy）在驳斥这一做法时，还提到了一条教法准则（Al-Qaa’idah Al-Fiqhiyyah）的存在。
In regards to hitting the one accused in order to get him to confess then Al-Ghazaaliy refuted that in addition to the existence of the Qaa’idah Al-Fiqhiyyah (Fiqhi principle):
"原则是责任的无罪性"。
‘The origin is the innocence of the responsibility’.
而《规则》(al-Qā‘idah)：
And the Qaa’idah:
“证据在于提出主张的人，誓言在于否认的人。”（贝亥迪在一条圣训的可靠传述链中所载）
‘The proof is upon the one making the claim and the Yameen (oath) is upon the one who denies (it)’ (Al-Baihaqi in a Saheeh Isnaad).
因此，不允许殴打或击打他人以逼取供词。
It is therefore not permitted to strike or hit someone to extract a confession.
至于强迫那些囤积居奇的人以相近的价格(即市场价)出售其所囤之物,这属于消除已因囤积商品而加诸乌玛的伤害(Darar)。因此,依据先知(saw)的圣训,哈里发或统治者(Haakim)有权消除这种伤害。 Note: the translation of "(saw)" above should follow the rule. Corrected version: 至于强迫那些囤积居奇的人以相近的价格(即市场价)出售其所囤之物,这属于消除已因囤积商品而加诸乌玛的伤害(Darar)。因此,依据先知穆罕默德ﷺ的圣训,哈里发或统治者(Haakim)有权消除这种伤害。
As for compelling those who have monopolised to sell what they have at a similar cost (i.e. market price) then this represents the removal of a harm (Darar) that has afflicted the Ummah as a result of their monopolising of the commodities. It is therefore the right of the Khalifah or Haakim (ruler) to remove this harm due to the Qawl of the Messenger (saw):
不得伤害自己，也不得伤害他人（艾哈迈德圣训集）。
There should be neither harming nor reciprocating harm (Ahmad).
因此，这是一种从经文（Nass）中提取出来的律例（Hukm）。
It is therefore a Hukm that is taken from the Nass (text).