《古兰经》是伊斯兰教法的首要渊源，其经文被一致公认为真实可信。然而，对于某些经文的理解，学者之间存在一些分歧。

The Qur’aan was the first source of law and its passages were accepted unanimously as being authentic. However, there were some differences of opinion in interpretation of some of its passages.

圣训是仅次于之后最重要的经典。 Note: "Hadeeths of the Prophet (s.w.)" — the (s.w.) abbreviation is preserved as "(SWT)" per the rules? The rules say keep (SWT) as is; (s.w.) is an abbreviation for "Subhanahu wa Ta'ala" meaning Allah, not the Prophet, so it should be rendered as (SWT) only if it referred to Allah. Here it refers to the Prophet, so the correct form is ﷺ. Corrected translation: 仅次于《古兰经》的重要经典，便是先知穆罕默德ﷺ的圣训。

Hadeeths of the Prophet (s.w.) wee next in importance.

然而，学者们在接受和运用（圣训）时，设定了各种条件。

However, scholars for their acceptance and application set various conditions.

圣门弟子（Sahaabah）的意见，无论是作为整体还是个人，都被视为第三重要的立法依据。

The opinion of the Sahaabah either as a group or individually was considered the third most important source of law.

这部资料根据圣门弟子（Sahaabah）所持的立场分为两部分。

This source was divided into two parts according to the positions taken by the Sahaabah.

(a) 如果他们在某一观点上达成一致，这被称为伊ist玛尔（Ijmaa'）。

(a) If they were united on an opinion it was referred to as Ijmaa’.

(b) 如果他们在同一问题上持有不同意见，每一种意见都被称为“Ra’i”（个人见解）。

(b) If they had different opinions on a single issue, each opinion was referred to as a Ra’i (personal opinion)

其次重要的是基于《古兰经》、《圣训》或公议（Ijmaa'）中所见证据的伊斯兰教法推理（Ijtihaad）。所用的推理方法是一种称为类比推理（Qiyaas）的类推演绎。一个类比推理的例子是：根据先知ﷺ的话："凡致醉之物皆为Khamr，凡Khamr皆为哈拉姆（禁止之物）"，从而禁止大麻。由于大麻具有致醉效果，它可以被归类为Khamr，因而为哈拉姆（被禁止）。

Ijtihaad based on evidence found either in the Qur’aan, the Sunnah or Ijmaa’ was next in order of importance. The method of reasoning used was a form of analogical deduction called Qiyaas. An example of Qiyaas is the prohibition of marijuana based on the Prophet’s statement: “Every intoxicant is Khamr and every form of Khamr is Haraam.”124 Since Marijuana has as intoxicating effect it can be classified as Khamr and thus Haraam (prohibited).

这一原则涉及以基于现实需要的见解优先于基于类比推理（Qiyaas）的见解。这一原则有各种不同的名称，大多数学派的学者都曾运用它（例如 Istislaah）。Istihsaan 的一个应用体现在对一份定制制造并销售某一物品的合同的处理上。

This principle involves the preference of an opinion based on a circumstantial need over an opinion based on Qiyaas. This principle, referred to by various names, scholars of most schools of thought used (e.g. Istislaah). An application of Istihsaan is seen in the treatment of a contract for the manufacture and salw of as item.

根据类比推理（Qiyaas），依据先知的话：“谁卖食物，就不应在占有它之前卖出”，125 这类合同是无效的，因为合同订立时标的物尚不存在。然而，由于此类合同已为人们普遍接受，且对此类合同的需求显而易见，因此依据优选原则（Istihsaan），便放弃了类比推理的裁定，允许此类合同。

According to Qiyaas, based on the Prophet’s statement, “Whoever sells food should not do so until he has in his own possession”,125 contracts of this type are invalid, since the item is nonexistent at the time of the contract. However, since such contracts have been universally accepted by people and the need for such contracts is obvious, the ruling by Qiyaas was dropped and the contracts were allowed, based on the principle of preference (Istihsaan).

在不与伊斯兰法的任何原则相抵触的前提下，地方习俗在某一地区被接受为法律渊源；例如当地关于聘礼支付的婚姻习俗。根据伊斯兰法，聘礼（Mahr）必须作为婚约的一部分经双方约定，但并未规定支付的时间。埃及人以及其他地区的人们的习惯是：聘礼中称为“Muqaddam”（预付部分）的一部分须在婚礼仪式前支付，而称为“Mu’akhkhar”（延付部分）的余额，则仅在死亡或离婚两者中先发生的情形下才须支付。126 ‘Urf的另一个例子可见于租赁习俗。

Local customs were accepted as a source of law in a given region as long as they did not contradict any of the principles of Islamic law; for example local marriage customs concerning dowry’ payment. The dowry (Mahr) according to Islamic law, must be agreed upon as part of the marriage contract but it has no set time to be paid. It is the custom of Egyptians as well as others that a portion of it called the Muqaddam must be paid before the marriage ceremony while the reminder called the Mu’akhkhar is only required to be paid in the case of death or divorce, according to whichever occurs first.126 Another example of ‘Urf can be seen in rental customs.

伊斯兰教法并不要求在所售之物被完整交付之前支付价款。然而，依照公认的惯例，租金是在租赁之地或租赁之物被使用约定的时间段之前支付的。

Islamic law does not require the payment of a price until the thing being sold has been delivered completely. However, it is the accepted custom that rent is paid before the rented place or object has been used for the agreed time period.

虽然这种整理与分类的过程在很大程度上是积极的发展，但与日益盛行的派系主义倾向相结合，它却进一步扩大了各学派（Madh-habs）之间的鸿沟。因此，我们发现同一原则在术语上的细微差异竟成了摩擦与对立的根源。例如，马立克学派否认哈乃斐学派的“伊斯提哈桑”（Istihsaan）原则，却以“麦沙利哈·穆尔赛赖”（Masaalih Mursalah）之名运用了同一原则。

Although this process of organization and classification was, for the most part, positive development; nevertheless, when coupled with the prevailing trends toward factionalism, it served to further widen the gaps between the Madh-habs. Thus, we find slight variations in the terminology given to the same principle become sources of friction and opposition. For example, the Maalikee Madhhab considered the Hanafee principle of Istihsaan unacceptable yetapplied the same principle under the name Masaalih Mursalah.

虽然沙斐仪学派否定了这两个术语，但它运用了类似的原则，称之为“伊斯提斯哈卜”（Istis-haab）。

While the Shaafi’ee Madh-hab rejected both these terms and applied a similar principle calling it Istis-haab.

在这一时期，fiqh作为一门独立的伊斯兰学科，逐渐形成了明确的体系。

1. Fiqh took on a definite shape as an independent Islamic science during this period.

2. 在倭马亚王朝后期出现的诸多学派蓬勃发展，并且由于国家的扶持，阿拔斯王朝境内的学术中心不断增多。

2. The many Madh-habs which had appeared in the latter part of the Umayyad period flourished and the centers of learning increased throughout the ‘Abbaasid state due to state patronage.

3. 首次成功地大规模、系统地编纂了各个教法学派的fiqh（伊斯兰教法学）。

3. For the first time the Fiqh of the various Madh-habs was successfully compiled on a large and systematic scale.

4. 伊斯兰教法学（Fiqh）逐渐形成体系，并分为两大部分：Usool（根本原则）与 Furoo'（派生原则）；伊斯兰法的主要渊源也得到了明确界定并分出了层次。

4. Fiqh became organized and divided into two main segments: Usool (fundamental principles) and Furoo’ (secondary principles) and the main sources of Islamic law were clearly defined and graded.

5. 到这一阶段结束时，整个逊奈也已被收集并记录在圣训典籍之中。

5. The Sunnah in its entirety was also collected and tecorded in books of Hadeeth by the end of this stage.

6. 在这一时期的前半段，各学派在其创立者的指导下，仍然保持着大量的学术交流。然而，到了第二代弟子时期，出现了趋于僵化、丧失灵活性的倾向，而这种灵活性正是伟大的伊玛目们及其之前的学者们所具有的特征。

6. During the first half of this period, the Madh-habs under the guidance of their founders continued to experience a great deal of mutual exchange of ideas. However, under the second generation of students, there was a trend toward rigidity and a breaking down of flexibility which characterized the period of the great Imaams and the scholars before them.