近来一些穆斯林组织开始讨论，是否应当为生活在穆斯林为少数群体的国家（如北美、印度和欧洲各国）的穆斯林发展一套专门的教法（Fiqh）。支持"少数群体教法"的理由有两方面。其一，有人认为旧有的教法裁决已不再适用，必须重新诠释，才能使伊斯兰教适用于这些国家的穆斯林。其二，有人认为穆斯林在这些国家面临着从前不曾存在的问题，因此解决方案必须切合他们所面临的这些具体问题。

The development of a Fiqh tailored towards the Muslims of a country where Muslims are a minority like North America, India or the European countries has been of recent discussion in some Muslim organisations. The justification for “Minority Fiqh” is two fold. First, the argument is that the old Fatwas are no longer applicable and reinterpretations are necessary in order for Islam to be applicable to Muslims in these countries. Secondly, that Muslims in these countries face problems that never existed before, and the solutions to these problems have to be applicable to those specific problems that are faced by them.

正如倡导这一创新方法论的主要提倡者塔哈·贾比尔·阿尔-阿尔瓦尼博士所说，他将少数派教法学（Fiqh al-Aqaliyaat）或少数派教法定义为：“……穆斯林教法学家必须将一般的伊斯兰教法学与特定社群所处的具体情况相联系，这些社群生活在特定的环境中，适合他们的东西未必适合其他人。”他接着说：“……教法学家不仅必须在伊斯兰学科方面有深厚的功底，还必须精通与该社群相关的社会学、经济学、政治学和国际关系。”他声称，少数派教法学的目的不是“重新创造伊斯兰教”，而是“一套方法论，规范教法学家如何在宗教的灵活空间内工作，以便将其最好地应用于特定情况”。 审视这一思想及其论据可以看出，这种方法将所面临的具体情况或总体环境变成了立法的来源。这是一种完全实用主义的做法。因此，它导致了对某些沙里亚规定的忽视，而这些规定与《古兰经》和圣训中确定无疑的内容相矛盾。

Dr Taha Jabir al-Alwani, a leading advocate of this innovative methodology, terms Fiqh al-Aqaliyaat or Fiqh of Minorities as: “…the idea that the Muslim Jurist must relate the general Islamic jurisprudence to the specific circumstances of a specific community, living in specific circumstances where what is suitable for them may not be suitable for others.”44 He continues to say that the: “...jurist must not only have a strong background in Islamic sciences, but must also be well versed in the sociology, economics, politics, and international relations relating to that community.” He claims that the purpose of Fiqh al-Aqaliyaat was not to: “…recreate Islam, rather it is a set of methodologies that govern how a jurist would work within the flexibility of the religion to best apply it to particular circumstances.” We can see from scrutinising this philosophy and its justifications, that this approach makes the particular situation that is faced, or the environment in general, the source of legislation. It is a wholly pragmatic approach. As a consequence, it has led to the neglect of certain shariah rules to the contradiction of what has been established with certainty from the Qur‟an and Sunnah.

用来为“少数派教法学”辩护的种种论据，例如需要在西方培养出来的乌裁ma（学者），或重新诠释伊斯兰教法，使其能够适用于非穆斯林占多数的国家，都源于一种失败主义的心态和一种非伊斯兰的观念。

The arguments used to justify “Minority Fiqh”, such as the need for Ulema “groomed” in the West or reinterpreting the Shari‟ah so as to make it applicable in non-Muslim majority countries are emanating from a defeated mentality and un-Islamic perspective.

从伊斯兰的角度看,穆佳提希德所在的地域并不能使他的法特瓦有效或无效。这从来都不是颁发法特瓦的先决条件。根据定义,穆佳提希德无论身居美国还是撒哈拉沙漠,在作出任何裁决之前,都必须精通沙里亚,并且深入理解所涉及的问题。如果一位身在埃及的穆佳提希德能够正确理解问题,他的伊智提哈德便是可以接受的。因此,我们的讨论应当局限于穆佳提希德的能力,而不是他的所在地。

From the Islamic perspective, the locality of the Mujtahid does not validate or invalidate his Fatwa. This has never been a prerequisite for issuing a Fatwa, by definition, the Mujtahid, whether living in America or in the Sahara Desert, has to be versed in the Shari‟ah as well as the problem before issuing any ruling. If a Mujtahid in Egypt were able to understand the problem correctly, his Ijtihad would be acceptable. Our discussion, therefore, should be limited to the ability of the Mujtahid rather than his location.

一位美国妇女皈依伊斯兰教而丈夫仍是非穆斯林，这类问题并不新鲜。先知ﷺ在世时就出现过这样的问题：他的女儿宰奈卜皈依了伊斯兰教，而她的丈夫仍是非穆斯林。因此，要解决今天的这个问题，我们需要回到法律文本，对其进行研究，以获得伊斯兰的裁决。其他所有问题也同样如此。

An issue such as an American woman accepting Islam while her husband remains a non-Muslim is not a new issue. This problem occurred at the time of the Prophet (saw) when his (saw) daughter Zaynab accepted Islam while her husband remained a non-Muslim. Therefore, in order to solve this problem today, we need to go back to the legal texts and study them in order to acquire the Islamic ruling. This applies to all other issues as well.

关于收养、遗嘱、继承和丧葬等事务，伊斯兰教中有其规定，并有详尽的论述，这些规定是不能改变的。至于新出现的问题，则需要穆扫哈德（Mujtahid）来推导出相应的律例，无论此类问题发生在东方还是西方。

With regards to issues involving adoption, wills, inheritance, and burial, these have rules, which are discussed extensively in Islam and cannot be changed. As for the new problems, this requires a Mujtahid to extract rulings whether the problem happens in the East or the West.

将美国、欧洲或印度的“伊斯兰教法学”视为一种理念，是一种外来的观念，它试图扭曲伊斯兰的本质。沙里亚被当作人定的法律，而非真主至高者的律法。这是一种战败心态的结果：它寻求改变沙里亚以迎合社会，而不是改变社会以符合沙里亚。

The idea of an American, European or Indian Fiqh, is an alien concept that seeks to distort the nature of Islam. The Shari‟ah is being treated as a man made law rather than that of Allah, the Supreme. This is a result of a defeated mentality that seeks to change the Shari‟ah to fit the society rather than changing the society to conform to the Shari‟ah.

难道穆罕默德的先知传记(愿主赐福他并使他平安)不会激励我们去改变现状,以履行安拉所命令的吗?如果穆斯林被允许根据环境重新诠释沙里亚,我们便不再需要安拉的沙里亚来安排我们的生活。这无异于僭越立法者的角色,也就是安拉(SWT)。

Does not the Seerah of Prophet Muhammad (saw) inspire in us the motivation to change the circumstance to apply what Allah (swt) ordered? If Muslims are allowed to reinterpret the Shari‟ah according to the environment, we will no longer need the Shari‟ah from Allah (swt) to organise our lives. This amounts to nothing short of assuming the role of the Shar‟i (legislator), Allah (swt).

尽管我们有哈乃斐、沙斐仪、马立克等教法学派以及其他学派，但这些学派的创立者们，没有一位是依据其所处环境来发展其教法的。这是一种新的观点，被宣扬作为通往新伊斯兰的垫脚石，这种伊斯兰建立在"西方教法"与西方的信仰（'Aqeedah）之上。穆građ­tahid（独立立法的学者）们在教法上的分歧，源于他们对《古兰经》和《圣训》文本的不同理解，而不是为了迎合环境而对伊斯兰法（Shari'ah）进行重新诠释。

Even though we have Hanafi, Shafi‟i, Maliki and other schools of Fiqh, none of the founders of these schools developed their Fiqh based on their environment. This is a new idea propagated as a stepping-stone towards a new Islam, one that is based on a “Western Fiqh”, and a Western „Aqeedah. The differences in Fiqh amongst the Mujtahideen were due to differential understanding of the text of the Qur‟an and Sunnah, not the reinterpretation of the Shari‟ah to conform to the environment.

穆斯林乌玛不需要“美国伊斯兰教法”、“欧洲伊斯兰教法”或“印度伊斯兰教法”，因为这些说法本身就是错误的。不存在埃及的、巴基斯坦的、美国的、印度的或巴勒斯坦的伊斯兰教，因而也就不存在埃及的、巴基斯坦的、美国的、印度的或巴勒斯坦的伊斯兰教法。伊斯兰只有一个，伊斯兰教法也只有一个！有些穆斯林声称，既然西方的穆斯林是少数群体，这就构成了建立“少数群体伊斯兰教法”的理由。例如，有人荒谬地主张，“经典”伊斯兰教法中的某些规定，包括利息（Riba），不能适用于非伊斯兰社会。

The Muslim Ummah does not need an “American Fiqh”, “European Fiqh” or an “Indian Fiqh” because these terms themselves are wrong. There is no Egyptian, Pakistani, American, Indian or Palestinian Islam in order to have an Egyptian, Pakistani, American, Indian or Palestinian Fiqh. There is only one Islam and only one Fiqh! Some Muslims claim that since Muslims in the West are minorities, this constitutes grounds for establishing a Minority Fiqh. For instance, a preposterous claim is made that some of the rules of the “classical” Fiqh cannot be applied in an un-Islamic Society, including Riba.

首先，怀有“少数派”的心态与伊斯兰教是格格不入的。如果先知ﷺ像少数派那样思考和行事，只为在麦加争取少数派的权利，那么今天我们也许就不会是穆斯林了。先知ﷺ主张全面确立伊斯兰教。从传播伊斯兰教的一开始，先知ﷺ的态度便是如此。因此，穆斯林不应把自己视为少数群体，而应视自己为真主（SWT）所降示之讯息的承载者。

First of all, to have a minority mindset is alien to Islam. If Prophet (saw) thought and acted as a minority to establish minority rights in Makkah we would probably not be Muslims today. The Prophet (saw) called for the comprehensive establishment of Islam. This was the attitude of the Prophet (saw) from the very beginning of the Da‟wah. Thus, Muslims should not think of themselves as minorities but rather as carriers of a Message from Allah (swt).

伊斯兰教的律例（Ahkam，即"规则"）分为两类：

The Ahkam (rules) in Islam are of two types:

a) 与个人相关的规定，例如礼拜、斋戒等。无论社会是否实行伊斯兰教法，无论穆斯林生活在麦加、德里还是巴黎，每位穆斯林都必须遵守这类崇拜功修。

a) Rules related to individuals such as praying, fasting, etc. Every Muslim has to abide by these types of „Ibadah whether Islam is applied or not applied in a society and whether the person is living in Makkah, Delhi or Paris.

b) 只能通过哈里发国家来施行的规则，例如执行哈杜德刑罚（Hudud，即规定性刑罚）、征收吉自亚税（Jizya）等。

b) Rules, which cannot be applied except through the agency of the Khilafah State, such as applying the Hudud (punishment) collecting Jizya, etc.

对个人而言，代表国家施行刑罚并不是其职责。这一原则无论适用于麦加还是巴黎都是一样的。无论一个人是否生活在伊斯兰国家，他都必须遵守与个人相关的规定。然而，生活在非伊斯兰社会，并不意味着穆斯林可以为了迎合、变通、妥协或改动安拉（SWT）的律例而找借口。我们应当清楚地认识到，所谓“少数派教法学”（Minority Fiqh）是没有任何正当理由的。作为穆斯林，我们必须在理性上深信，伊斯兰教是来自安拉（SWT）的。

It is not the responsibility of an individual to apply any punishment on behalf of the State. This principle applies to Makkah or Paris. Whether a person lives in the Islamic State or not, he has to abide by the rules related to individuals. However, living in a non-Islamic society does not signal a green light for Muslims to justify, patch, compromise, or alter Allah (swt)‟s rules. It should be clear to us that there is no justification for a Minority Fiqh. As Muslims, we must have a deep rational conviction that Islam is from Allah (swt)

因此我们必须全盘接受它。这一事实应当激励我们依照伊斯兰而生活，并号召人们在社会中践行伊斯兰，因为伊斯兰并非仅由与个人相关的律例构成，而是一种全面的生活方式，即真理之教（Deen-ul-Haqq）。先知ﷺ说：

and therefore we must accept it in its totality. This fact should motivate us to live according to Islam and to call the people to apply Islam in the society, because Islam is not just composed of rules related to individuals but is a comprehensive way of life, the Deen-ul-Haqq. The Prophet (saw) said:

伊斯兰教是至高的，其至高无上的地位永远无法被超越。45

“Islam is superior and its superiority can never be surpassed.”45