伊斯兰理解教法律例（ahkaam）的方法，建立在以下几个步骤之上：先深入理解所要解决的问题；接着检索、研究并理解处理该问题所需的沙里尔（Shar'i）依据；最后从这些依据中推导出裁决（hukm）。

The method of Islam in understanding the ahkhaam is based upon: the deep understanding of the problem, followed by the retrieval, study and understanding of the shar’ai evidences required for the treatment of the problem, and finally, the deduction of the hukm from these evidences.

因此，致力于变革的团体（或称“hizb”）之存在，与其所处的现实相关联，即需要采纳为改变其所处特定现实所必需的伊斯兰教法规则。

Thus, the presence of the group (or hizb) that works for change is related to the reality in which it exists, in respect of the necessity of adopting the Shar’ee rules that are necessary to change that particular reality in which it exists.

要理解现实，就必须对其进行深入的研究。

Understanding the reality demands that one undertakes thorough study of it.

理解沙里亚(Shar'a)需要明确沙里亚证据的来源,并提炼出乌苏勒(Usool)的原则,这些原则是推导得以进行所依据的规则。这一推导过程需要一位穆佳台希德(Mujtahid),他有能力将规则运用于相应的现实之中,并依据其伊莱(‘illah,即神圣的理由)来执行这些规则。

Understanding the Shar’a requires the defining of the sources of the Shar’ee evidences, and the extraction of the principles of Usool that are the laws according to which deduction takes place. This process of deduction requires a Mujtahid who has the ability to apply the rules upon their respective realities and to enforce the rules according to their ‘illah (divine reasons).

因此,任何团体或政党的成立,都与其所产生的现实处境相联系。政党旨在改变现实,故而将现实作为其思考的对象和改变的对象。由此,政党或团体有义务以深入而精确的方式研究现实,并找出必须解决的问题。问题众多,因此有必要加以区分。必须分清哪些问题是其他问题的结果,哪些问题又是导致这些结果的原因。这就需要区分问题本身与其表面现象,区分主要病症与其症状。凭借这种认识,人们将能够确定主要病症以及由其引发的各种症状。在确定病症之后,才能转而寻找治疗之道。

Thus, the establishment of any group or party is linked to the reality in which it has emerged. The party aims to change the reality, so it makes it the object of its thought and the object of change. Consequently, the party or group is obliged to study the reality in a deep and precise manner and identify the problems that must be solved. The problems are multitudinous so it is necessary to differentiate between them. One must distinguish between the problems that were the result of other problems, and the problems that caused those results. This requires a distinction to be made between a problem and its apparent appearances; between the main illness and its symptoms. With this type of understanding, one will determine the main illness and the symptoms that resulted from it. After identifying the illness, one must move to identifying the cure.

在这里，我们想用一个熟练医生的比喻来说明：他在诊断主要疾病时，不应被表面症状所迷惑。如果一个人的胃部患有疾病，这引起了某种反应，而这种反应又导致皮疹和发烧。如果医生只满足于通过开出适当的药物来治疗皮疹和发烧，而不治疗胃部，那么他的治疗就是不足的，他没有能够根治疾病。医生必须首先治疗问题的根源，即胃部的疾病。当这一根源得到治疗，疾病及其症状便会随之消失。之后，医生将决定这些症状是否需要治疗。它们可能仅仅因为治疗了引起它们的疾病而自行消退，也可能有些症状依然存在，需要单独处理。无论如何，对症状的治疗只是部分的工作；因此，讨论仍旧如前继续下去。

Here we would like to make an analogy with the skilled doctor; he should not be deceived by the symptoms when diagnosing the main illness. If a man has a disease of his stomach and this leads him to have a reaction, this reaction leads to the appearance of a skin rash with a fever. If the doctor is content just to treat the skin rash and fever by prescribing the appropriate medicine, and if he doesn’t treat the stomach, then his treatment is deficient and he has failed to cure the disease. The doctor must first treat the origin of the problem, which is the disease in the stomach. When this is treated, then the disease will go, together with its symptoms. After that, the doctor will decide whether the symptoms will require treatment or not. They may clear up automatically just by treating the disease that caused them, or some symptoms might remain and they may require treatment. In any case, the treatment of the symptoms will only be a partial job; and so the discussion continues as before.

同样的道理也适用于我们今天所生活的现实。我们知道,现实中存在着根本性的问题,而这些根本问题又衍生出许多其他次要的问题。当今乌玛所遭受的根本问题之一,是真主的主权在穆斯林的生活中没有体现。这导致了许多局部性问题,例如:贫困(源于不公正)、无知、不道德行为的蔓延,以及腐败关系的盛行。关于这一点,真主 􀀬 阐明了主要原因:“谁背弃我的教诲,他必过窘迫的生活。”[TMQ 20:124] 这些局部性问题之所以存在,正是因为这一现实的存在。在这一现实改变之前,永久性的、根本性的改变无法发生。只有当工作的重心转向恢复伊斯兰生活方式,使伊斯兰信仰成为指导穆斯林一切生活行为的政治信条,依照真主的命令和禁令行事,并促使他们建立以真主所启示之法治理的制度时,人们才能消除偏离真主所启示之法而导致的种种后果。

The same apply to the reality that we live in today. We know that in reality, there are fundamental problems, which in turn have created many other peripheral problems. One of the fundamental problems that afflicts the Ummah today is that Allah’s 􀀬 sovereignty has no pressence in the life of the Muslims. This has resulted in many partial problems such as; poverty (which arises from injustice), ignorance, the spread of immoral acts and the dominance of corrupt relationships. Regarding this Allah 􀀬, clarifies the main cause; “Whosoever turns away from My Reminder verily, for him is a life of hardship.” [TMQ 20:124] These partial problems exist because of the presence of this reality. The permanent and radical change cannot take place until this reality is changed first. One cannot eliminate the effects of referring to other than what Allah 􀀬 has revealed, until the work focuses on resuming the Islamic way of life, by making the Islamic ‘Aqeedah a political creed that guides all the Muslims’ actions in life, according to the orders and prohibitions of Allah 􀀬, and pushes them to establish the rule by what Allah 􀀬 has revealed.

因此,根本问题不在于教育、伦理或经济。根本问题也不在于挽回穆斯林的权利、增强他们的社会、经济或军事地位。问题的实质在于"哈克米耶"(al-Hakimiyyah,主权),包括其信仰层面和实践层面。

Hence, the fundamental problem is not educational, ethical or economic. The fundamental issue is not salvaging the rights of Muslims and strengthening their social, economic or military position. Rather the issue is al-Hakimiyyah (the sovereignty) in its creedal and practical aspects.

这一主权唯属真主􀀬，因此在现实中，我们必须重新赢得穆斯林对其伊斯兰教法规的信心。我们必须在他们心中恢复已经失落的“阿格代”（信仰）；恢复他们对建立源自“阿格代”的制度、并将其落实于生活之中的热忱；恢复他们对乐园的向往与渴慕，对火狱的畏惧与逃避之心；并借由伊斯兰“阿格代”，关切所有穆斯林乃至全人类的境况。

This sovereignty is only for Allah 􀀬, so in the reality we must regain the confidence of the Muslims in the rules of their Islam. We must restore what has been lost from the ‘Aqeedah in their hearts; the interest in establishing the system that emanates from the ‘Aqeedah in their life; to long for Jannah and yearn for it, and to fear Jahannam and escape from it, and to have concern for the conditions of all the Muslims - and the whole of mankind - through the Islamic ‘Aqeedah.

有了这样的理解,这个群体就能界定根本问题,并确知只要治愈这一病根,所有症状都将消除。由此可见,对事情的真相保持清醒认识是何等重要。

With such an understanding, the group will define the fundamental problem and know with certainty that when this disease is treated, then all the symptoms will be eliminated. So, the importance of having awareness of the reality is clear.

这就是usuli学者所称的“Manat”（现实情况）。在援引沙里尔（Shar'ee）证据之前，必须先仔细审视这一“Manat”。

This is what the Usuli scholars term the Manat (reality). It is imperative that one scrutinises the Manat before starting to bring the Shar’ee evidences.

认识现实并理解它，比理解与之相关的法则更为困难。这需要精确，因为如果我们对现实的理解出现偏差，而这种误解已经烙印在我们的头脑中，然后再去寻找处理这一现实的沙里尔证据，我们就必然会引用针对那个烙印在脑海中的错误现实的证据，而不是我们实际所处的现实。因此，我们所引用的证据将与现实无关。

Gaining awareness of the reality and understanding it is more difficult than understanding the rules that relate to it. It requires precision, because if we make a mistake in understanding the reality - and this misunderstanding is imprinted in our minds - and then start searching for the Shar’ee evidences to treat this reality, we will inevitably bring evidences that treat the erroneous reality imprinted in our minds, not the actual reality in which we live. Hence we will have brought evidences not relevant to the reality.

理解现实需要运用理智。不允许以现实本身作为我们思考的来源。不应从现实中产生解决方案。相反,应当按照现实的本来面目、以其真实状态去理解它。

Understanding the reality necessitates the use of the mind. It is not allowed to make the reality the source of our thinking. There should be no solutions arising from the reality. Rather, the reality should be understood as it is, in its true state.