是什么促成了将伊斯兰视为一种思想（fikrah）和一种方法（tariqah）的这种归类？答案是当今穆斯林中出现的疏忽，即对许多沙里亚律例的忽视与放弃，其借口是今天我们并不需要遵守这些律例。这种借口还基于这样一种观点：先知ﷺ实行这些律例，是因为它们符合当时的处境与条件。若它们符合我们的处境与条件，我们就会采纳；若不符合，我们便采纳与之相合的其他法律。正是从这一观点出发，人们发现有些人呼吁修改刑法，声称它不适合我们当前的情况。他们不再认为鞭刑、石刑或截肢像从前那样可以接受，借口是这些律例过于严酷，西方视之为野蛮，如同中世纪的野蛮，并且让人联想到那种人们在暴虐法律下受压迫的宗教，因此这会把人推离伊斯兰。于是，以监禁和罚款取代它们便似乎无可厚非。 同样，我们也发现有人呼吁暂停圣战（Jihaad）。他们认为，只要圣战是为了传播伊斯兰而存在，就可以用其他宣传与媒体手段来替代。当今时代是文化交流的时代，既然伊斯兰是确凿的证据和清晰的真理，那么你便可以通过笔、电视和广播来实现比武力更多的目的，因为武力只会关闭人心、滋生怨恨与仇视。 还有人主张取消人头税（Jizyah），借口是这一制度听起来令人厌恶、反感。也有人宣称哈里发制度对伊斯兰法并无约束力。他们进而颁布教令（fatawa），为采用现代统治形式辩护，并呼吁抛弃旧有的哈里发制度。 由于重要的是伊斯兰制度的实际施行，而不是实施这些制度的政府结构，而政府结构可以采取多种不同的形式。

What obliges the reference to this classification, that Islam is a fikrah (thought) and tariqah (method) is the negligence that has appeared amongst the Muslims nowadays regarding many of the Shar’ee rules and their abandonment, under the pretext that we are not obliged to follow them today. This is also under the pretext that when the Messenger 􀁕 acted upon them he did so because they suited his situation and conditions. If it had suited our situation and conditions, we would have taken them but if they did not suit our conditions, we take other laws that do agree with them. It is from this viewpoint that one finds people who call for changing of the penal code claiming that it does not suit our current circumstances. They do not see whipping, stoning or cutting as acceptable as it used to be before, under the pretext that they are harsh rules which the West looks upon as barbaric, like the barbarism of the middle ages and they remind them of their religion, in which people were oppressed by tyrannical laws, and so this will drive people away from Islam. Then there is nothing wrong in replacing them by jailing and fines. Similarly, we also find those who call for the suspension of Jihaad. As long as Jihaad exists for the propagation of Islam, it is possible to replace it with other means of advertisement and media. Today’s age is one of exchanging cultures, and since Islam is the definite proof and the clear truth, then you are able through the use of the pen, television and radio, to realise more than what you may achieve by force, which closes the hearts and sows ill will and hatred. One also finds those who advocate the elimination of the Jizyah under the pretext that it sounds disgusting and revolting. There are also those who claim that the Khilafah system is not binding in Islamic Law. They went on to give fatawa, which justify the adoption of modern forms of ruling and called for the abandoning of the old Khilafah system. Since what is important is the application of Islamic systems and not the structure of the government that implements them, since that can take numerous forms.

正是基于这一立场，人们提出了许多关于建立伊斯兰国之方法的主张，以至于穆斯林们把伊斯兰的复兴理解为：撰写伊斯兰书籍、兴建清真寺、设立慈善团体、开办伊斯兰学校（仿照传教士学校的模式）、呼吁人们践行良好的道德、进行武装斗争，或通过参与政府和民主游戏来争取权力；而先知穆罕默德ﷺ获取权力的方法却被忽视了。

It is from this standpoint that many proposals have been suggested, related to the method of working to establish the Islamic State, to the point that Muslims came to see the return of Islam through: writing Islamic books, building mosques, setting up charity associations, opening Islamic schools - on the model of the missionary schools, calling people to good morals, armed struggle or working to attain power through participation in government and the democratic game; whilst the method of the Messenger 􀁕 to attain power has been ignored.

这样一来，今天的穆斯林对于与“фикра”（思想）相关的沙里亚规定，理解得含混不清、模棱两可，于是忽视了与“塔里卡”（方法）相关的沙里亚规定。这一切的发生，是因为他们受到西方思想的影响，无法以清晰而具有立法性的方式理解伊斯兰，因而也无法理解其具体的应用。

In this manner, the Muslims today take the Shar’ee rules relating to the fikrah (thought) in a vague ambiguous manner. Hence they neglected the Shar’ee rules relating to the tariqah (method). All of this took place because they were affected by the Western thought and stood unable to understand Islam in a clear and legislative manner, and consequently unable to understand its application.

正是因为这一点，才出现了关于"fikrah"（思想）与"tariqah"（方法）的讨论，以使穆斯林不致忽视那些重要的沙里尔规则，这些规则的目的在于确立伊斯兰的全部内容，并将其落实到现实生活之中。忽视这些规则，就是放弃伊斯兰的一个重要部分，这是真主（SWT）将要追究的罪过。

It was due to this that the discussion of the fikrah (thought) and tariqah (method) arose, so that the Muslims do not neglect the important Shar’ee rules whose purpose is to establish the whole of Islam and implement it in the reality of life. Their neglect of these rules is an abandoning of an important part of Islam, which is a sin that Allah 􀀬 will account for.

因此，我们采用了这种分类：“伊斯兰是一种思想（fikrah）与一种方法（tariqah）”的讨论，目的是使其更加清晰，便于理解，并简化其应用。穆斯林在过去也曾采用过这类分类，例如：伊斯兰是一种“阿吉戴”（‘Aqeedah，信仰）与各种制度，包括社会制度、经济制度，以及饮食规则（mat'umaat）、服饰规则（malboosaat）、功修（‘ibadaat）规则或道德规范。

That is why we resorted to this classification; “the discussion that Islam is a fikrah (thought) and tariqah (method)”, in order to make it clearer and facilitate the understanding and simplify the application. The Muslims had resorted to such classifications in the past, such as: Islam is an ‘Aqeedah and systems, the social system, economic system, rules of mat’umaat (foodstuffs), malboosaat (clothing), ‘ibadaat (worships) or rules of morals.

这些规定在使者的时代都是零散的。后来，学者们（fuqahaa）将它们收集整理，按章节编排成书，以便穆斯林理解和遵行，如此等等。

All of these were scattered rules in the time of the Messenger 􀁕. Then the fuqahaa (learned scholars) gathered them and arranged them and gave them chapters in books, so as to make it easier for the Muslim to understand them and apply them, and so on and so forth.

本主题旨在使穆斯林不要轻视某些已被证实且具有约束力的沙里亚法则，也不要认为可以用其他东西取代它们、偏离它们，从而因此忽视这些法则并放弃遵守。

This subject is so that the Muslims do not look upon certain proven and binding Shar’ee rules, and find it acceptable to substitute them and deviate from them, and as a consequence, neglect them and abandon abiding by them.

因此,不允许以现代刑罚取代沙里尔(Shar'ee)规定的刑罚,也不允许以共和制取代哈里发制度。同样不允许以西方民法取代伊斯兰律法,也不允许以理性的思想和规则取代真主的使者ﷺ夺取权力的方法,无论为此给出多少教法裁决(fatawa)。

Accordingly, it is not allowed to replace the Shar’ee punishments with modern punishments, nor replace the Khilafah system with the republican system. Nor is it allowed to exchange the Islamic laws for the western civil laws, or substitute the method of the Messenger 􀁕 in attaining power for rational thoughts and rules, however many fatawa may be given for them.

因此，既然建立伊斯兰国的律例是一条沙里尔（Shar'ee）规定，那么建立它的方法同样也是一条沙里尔规定。这意味着沙里尔已经确立了详尽的证据，并命令我们遵循这些证据，不得偏离，正如其他与方法相关的沙里尔律例一样。

Hence, because the hukm of establishing the Islamic State is a Shar’ee rule, so too the method of establishing it is likewise a Shar’ee rule. That means that the Shar’a has laid down detailed evidences and ordered us to adhere to them and not deviate from them, just like any other Shar’ee rules relating to the rules of the method.

如果翻阅伊斯兰教法学（Fiqh）的典籍，就会发现穆斯林的教法学家们设立了固定的章节，并详细阐述了刑罚（‘Uqubaat）的规则、圣战（Jihaad）的规则、领导权（Imaarah）的规则，以及其他的制度性规则。唯独建立伊斯兰国家的工作规则未被他们论述，因为他们并不需要这些内容。

If one looks at the books of Fiqh, he finds the fuqahaa of the Muslims set down fixed chapters and elaborated on the rules of ‘uqubaat (punishments), rules of Jihaad, rules of Imaarah (leadership), and other rules of the method. Only the rules of working to establish the Islamic State, were not discussed by them, since they were not in need of them.

这是因为穆斯林在各个时代都不需要这样的研究，因为伊斯兰国从未有过一天不存在。

This is because the Muslims, in all the different ages, did not require such a study because there was not a day when the Islamic State did not exist.

至于今天，穆斯林的努力应当集中于从法理方法中推导出相应的规则，并予以采纳。这些规则应当来自沙里尔的经据，而不是用理性的规则去替代它们，也不是受时局和人们的私欲所左右。

As for today, the efforts of the Muslims must be focused on deducing the rules of the method and adopting them. These should be from the Shar’ee evidences, and not by exchanging them for rational rules, affected by the circumstances and the people’s whims.

当其方法合乎律法(依据沙里阿)时,其中必须体现对经文的遵循,以及对使者 ﷺ 的效法。当这种遵循存在时,便可以进行问责与劝谏。埃米尔同样可以像团体中的任何成员一样受到问责与劝谏。此事不会交由个人的理性、私人情谊或生活中的尝试来决定。把行动的方式称为一种"尝试"是不正确的;相反,它只服从于沙里阿。

When the method is legitimate (by Shar’a), then adherence to the texts and emulation of the Messenger 􀁕 must appear in it. When the adherence exists, it is possible to account and advise. The ameer would then be accounted and advised, as any member of the group is accounted and advised. The matter will not be left to the mind, personal ties or life’s experiments. It is not correct to call the way of action as an experiment; rather it submits to the Shar’a alone.

致力于建立伊斯兰国家的人，自然会询问沙里亚的方法及其详细的经据。他会讨论这些内容，并呼吁人们遵循。那么，一个人在致力于建立伊斯兰国家的过程中，需要遵守哪些沙里亚层面的行为准则呢？

The one who works to establish the Islamic State, it is natural that he asks about the Shar’ee method and its detailed evidences. He will discuss it and call for it. So what are the Shar’ee actions one needs to adhere to, in working to establishing the Islamic State?

要知道沙里尔的方法,就必须精确而深入地理解穆斯林今天所处的现实,从而找准根本原因;只要对症治疗这一根源,与之相关的一切问题便都能得到解决。因此,这种治疗将是彻底的根治。在理解了现实并明确了根本原因之后,才能确定我们被要求实现的沙里尔目标。此后,群体便能知道自己必须遵守的沙里尔行为。要做到这一点,就需回顾先知ﷺ所生活的时期,那一时期与当今现实相似或接近,从而从先知ﷺ的行为中提取沙里尔的律例。

In order to know the Shar’ee method, one must understand with precision and depth the reality in which the Muslims live today, so as to put the finger on the fundamental cause, which if treated, would make it possible to treat everything related to it. Hence the treatment would be a radical one. Once the reality has been understood, and the fundamental cause is known, then it is possible to define the Shar’ee objective we are required to realise. After this the group will be able to know the Shar’ee actions it must abide by. This is possible by referring to the period in which the Messenger 􀁕 lived, which is similar or close to this reality, in order to take the Shar’ee rules from his 􀁕 actions.