《أصول الفقه》与《القواعد الفقهية》的区别 - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

《أصول الفقه》与《القواعد الفقهية》的区别 - 《Al-Waadih Fee Usool ul-Fiqh》 | Quran Course

根据这一原则，为了使斋戒有效，必须将夜晚的一部分纳入斋戒之中，这是瓦吉卜（Waajib）的。原因在于，斋戒的义务及其有效性要求整天都要禁食，而如果不进入夜晚的一部分，哪怕只是很短的时间，我们就无法绝对确定白天已经结束。因此，禁食那一部分（夜晚）也是瓦吉卜的，因为要完成日落前整天禁食这一瓦吉卜，除此之外无法实现或完成。这符合这一原则：“没有它就无法完成的瓦吉卜，它本身也是瓦吉卜。”

The principle applied here indicates that it is Waajib for a part of the night to be entered into with the fast so that the fast will be valid. That is because the obligation of the fast and its validity requires that the whole day be fasted whilst it is not possible for us to be absolutely certain that the day has ended without entering into a part of the night and even if it is only very briefly. Therefore, fasting that part (of the night) would be Waajib because the Waajib, which is to fast the day until the sunset, cannot be fulfilled or completed except by it. This is in accordance to the principle: ‘That which the Waajib is not completed except with it is (in itself) Waajib’.

它（这一原则）同样适用于说明建立伊斯兰国家是一项义务，具体如下：建立哈杜德刑罚，例如断窃贼之手、对通奸者处以石刑，以及其他律法规定，对穆斯林而言都是瓦吉布（必须履行的义务）。这些必须履行的哈杜德刑罚，只有在存在一个施行安拉律法（Shar'a）的国家的情况下才能实施。因此，依据同一条教法原则，建立这样一个国家就是穆斯林的义务。

It (the principle) also applies to indicate the obligation of establishing the Islamic State as follows: Establishing the Hudood like cutting the hand of the thief and stoning the adulterer amongst other rulings are Waajib (obligatory) upon the Muslims. Establishing these obligatory Hudood cannot be implemented except in the existence of a State that applies the Shar’a of Allah. Therefore, bringing that State into existence is an obligation upon the Muslims based upon the same Usooli principle:

"那些没有它则义务（Waajib）无法完成的事物，其自身也是义务的。"因此，正如这两个例子所示，同一条原则（Qaa'idah）既被用来推导出一项关于崇拜（'Ibaadaat）的律例（Hukm），也被用来推导出另一项关于统治制度的律例。

‘That which the Waajib is not completed except with it is (in itself) Waajib’ Consequently, as can be seen by the two examples, the very same Qaa’idah (principle) was used to derive a Hukm in the ‘Ibaadaat and another Hukm in relation to the ruling system.

这一教法原则（Al-Qaa'idah Al-Fiqhiyyah）只涵盖同类教法条款中的一种情况。例如，关于刑罚（'Uqoobaat）的原则"以疑惑免除哈杜德刑（Hudood）"，就是如此：该原则仅适用于哈杜德刑，而不延伸到哈杜德之外的其他教法条款。

The Fiqhi principle (Al-Qaa’idah Al-Fiqhiyyah) does not cover except one kind from the Ahkaam that are similar to each other. This is like the ‘Uqoobaat (penal code/punishments) in respect to the Qaa’idah: ‘Avert the Hudood by doubts’. This is because it is specific to the Hudood and does not extend to other Ahkaam beyond them.

另一个例子是这一原则：“伊玛目的命令可以消除分歧/争议。”该原则specifically与哈里发在已有分歧的“Ahkaam”（律例/判决）方面所采纳的内容相关。因此，哈里发所采纳的内容对穆斯林具有约束力，必须遵从。此原则并不包括wulaah（省长）或qudaah（法官），也不涵盖哈里发未曾作出采纳的事项。

Another example is the principle: ‘The command of the Imaam resolves the disagreement/dispute’ and this is specifically related to what the Khalifah adopts in terms of Ahkaam which have been differed upon. So what the Khalifah adopts is binding upon the Muslims to follow. This principle does not include within it the Wulaah (governors) or the Qudaah (judges) and it also does not include within it or cover that which the Khalifah has not made an adoption upon.

另一条فقهي原则是："本然状态为无罪（原则）"，以及另一条原则："举证之责在于原告/控告者（须提出证明），而誓言则在于否认指控的一方。"这两条فقهي原则因此专门用于裁决两方争议，而二者与عبادات（崇拜功修）或أخلاق（品行道德）毫无关系（例如）。

Another Fiqhi principle is: ‘The original position is innocence’ and there is the principle: ‘The proof (Bayyinah) is upon the claimant/accuser (to establish/produce) and the Yameen (oath) is upon the who denies (the accusation/charge)’. These two Fiqhi principles are therefore specific to judging between to disputants whilst neither have any relationship to the ‘Ibaadaat or the Akhlaaq (for example)