这个团体为了实现Shar’ee的目标，必须遵循的Shar’ee方法是什么？

What is the Shar’ee method that the group must follow in order to achieve the Shar’ee objective?

这个群体为实现此目标所需遵循的Shar'ee规则是什么？

What are the Shar’ee rules that the group needs to adopt so as to realise this objective?

以下是该问题的译文： 伊斯兰教法（Shar'ee）的标准和原则，是什么决定了该团体对大量伊斯兰教法规定的理解，以便依据这些规定开展伊斯兰宣教（da'wah）？

What are the Shar’ee criteria and principles that determine the understanding of the group regarding the great number of Shar’ee rules necessary to embark in the da’wah on their basis?

该团体如何处理沙里阿的律例？它如何得出沙里阿的律例？其来源是什么？该团体是否认为，关于同一问题，安拉的裁决不止一个？该团体对于存在分歧（ikhtilaaf）的沙里阿律例持何立场？

How does the group deal with the Shar’ee rule? How does it arrive at the Shar’ee rule? What are its sources? Does the group take the view that there is more than one hukm of Allah 􀀬 regarding a single issue? What is the group’s stance regarding Shar’ee rules about which there is ikhtilaaf (disagreement)?

这个群体如何看待理智的问题，理智在采纳沙里尔的律例以及确立信仰（’Aqeedah）中扮演什么角色？

How does the group deal with the issue of the mind and what is its role in adopting the Shar’ee rule and in taking the ‘Aqeedah?

这种说法如何处理现实？该团体是把现实作为其思考的根源，还是把现实作为其思考的对象？

How does it deal with the reality? Does the group make it the source of its thinking or the subject of its thinking?

它如何处理“公益”（maslahah）的问题，以及它是由理智（'aql）界定，还是由沙里尔法（Shar'）界定？

How does it deal with the question of benefit (maslahah), and is it defined by the mind or the Shar’a?

随后，一旦我们确定了该团体的目标、工作、方法和思维方式，我们便能知道该团体必须从事什么、以什么为根基。在此之后，我们便能知道，若它偏离了方向，我们应当给予怎样的劝诫（naseehah），若它发生了偏差，我们应当如何加以纠正。

Afterwards, once we have defined the objective of the group, its work, method, and way of thinking, then we will know what the group must undertake and be established upon. After that we will know what advice (naseehah) we have to give if it diverged, and to rectify it if it deviated.

在讨论信徒群体必须遵循的沙里尔（Shar'ee）方法之前，我们必须先提醒自己一个任何人都不得无知的原则：沙里尔（Shar'a）并未遗漏今世或后世中任何与人相关的事务，无论善恶，无论大小，都未曾不加说明而未阐明其律例。因此，穆斯林无论是穿衣或脱衣，进入房屋或清真寺，或离开它们，与他人交往，结婚，礼拜，斋戒，言说或从事任何行为，安拉都已阐明他应当如何去做，并阐明了其律例：或是他有义务履行的命令，或是他必须戒绝的禁令，或是他宜于去做的推荐行为，或是他应当厌恶的憎恶行为，或是允许（mubah）的行为。

Before we discus the Shar’ee method the group must follow, we must remind ourselves of a principle regarding which no one is allowed to be ignorant. It is the fact that the Shar’a did not leave a single matter of this life or the Hereafter, or matters regarding good or bad, whether small or big, which concern man, except that it has spoken about it and elucidated its rule. Thus, the Muslim whether he wears or takes off his clothes, enters the house or mosque or exits from them, deals with others, gets married, prays, fasts, speaks of or undertakes any action; Allah 􀀬 has clarified the manner in which he should do this and He 􀀬 has clarified its rule, whether it is a command he is obliged to undertake, or a prohibition he must abstain from, or it is a recommended action that he preferably does, or it is disliked so he detests it, or it is mubah (permitted)

在人被赋予选择的地方，情况便是如此。这些规则适用于人的一切行为，穆斯林必须遵守其界限。关于行为所说的，同样适用于事物，只是阐述的方式有所不同。即：一切有形之物都是被允许的，除非沙里尔（立法者）的律例将其排除在外。

where he is given a choice. These rules are for all man’s actions, to whose limits the Muslim must be confined. What is said regarding actions is said regarding things, but with a different elaboration. Which is that all tangible things are permitted, except what the Shar’ee rule has excluded.

因此，没有任何行为或事物，不是真主 􀀬 为其制定了律例的。

Hence, there is no action or a thing save Allah 􀀬 has revealed for it a rule.

这遵循两条伊斯兰教法原则：“行为的基本原则是须受沙里亚（Shar'ee）律例的约束”（al aslu fil af'aal at taqayyud bil hukm ash-Shar'ee），以及“事物的基本原则是允许的，除非有禁止的证据”（al aslu fil ashyaa al ibaaha ma lam yarid daleelut tahreem）。

This is following the two Shar’ee principles; “The basis in actions is that they should be restricted to the Sharee’ah’ rule” (al aslu fil af ’aal at taqayyud bil hukm ash-Shar’ee), and “The basis in things is that they are permitted as long as there is no evidence of prohibition” (al aslu fil ashyaa al ibaaha ma lam yarid daleelut tahreem).