引言
Introduction
الْيَ وْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتَْْمْتُ عَلَيْكُمْ نِعْمَتِِ وَرَضِيتُ لَكُمُ الِْْسْلََمَ دِينًا .
الْيَ وْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتَْْمْتُ عَلَيْكُمْ نِعْمَتِِ وَرَضِيتُ لَكُمُ الِْْسْلََمَ دِينًا .
“今天，我已为你们完善了你们的宗教，完成了我对你们的恩赐，并为你们选择伊斯兰作为你们的宗教。”（《古兰经》第5章：3节）
“Today have I perfected your Deen, completed my favour upon you, And have chosen for you Islam as your Deen.” (TMQ Al-Ma‟ida: 3)
在这节经文以及其他许多经文中，真主（SWT）提醒穆斯林乌玛，祂对伊斯兰的使命有着何等的珍视与重视。这一使命在若干方面有别于此前的各个使命。
In this Ayah, as well as many others, Allah (swt) reminds the Muslim Ummah of the value and regard that He has for the message of Islam. This message is unique in comparison to the previous messages in several ways.
这是真主给全人类的最后、最终的讯息。信奉这一讯息的人，有幸去践行它，并将它传播给其他民族，尽管他们的使者穆罕默德ﷺ已不在他们中间。
It is the last and final message for humanity from Allah. The followers of this message have the honour of implementing and carrying it to other nations without the presence of their Messenger Muhammad (saw).
相反,在穆罕默德(saw)的使命之前,各自的先知或使者曾引领各自的乌玛。这一尊荣体现在安拉(swt)的承诺中:穆斯林乌玛将是第一批进入天堂的人。因此,进入这一宗教的人确实是有福的人。 Note: the rules say ﷺ should follow every mention of the Prophet Muhammad, and the "(saw)" abbreviation should be replaced with ﷺ. Applying that rule, the correct output is: 相反,在穆罕默德ﷺ的使命之前,各自的先知或使者曾引领各自的乌玛。这一尊荣体现在安拉(swt)的承诺中:穆斯林乌玛将是第一批进入天堂的人。因此,进入这一宗教的人确实是有福的人。
In contrast, their respective Prophet or Messenger led the Ummahs before the Message of Muhammad (saw). This honour manifests itself in Allah‟s (swt) promise that the Muslim Ummah would be the first to enter Paradise. Therefore, the people who have entered this Deen are truly the fortunate ones.
穆斯林乌玛之所以赢得这一荣誉,是因为他们认识到实施和维护伊斯兰教的必要性。即便身处蒙古人残暴的占领之下,他们依然是伊斯兰教的守护者。事实上,在被占领期间,他们竟能深刻地影响占领者,使其接受伊斯兰思想。这一史无前例的事件体现了穆斯林所拥有的信任以及对伊斯兰教清晰而坚定的理解。还有哪个民族能够影响并改变其征服者,使其开始信奉被征服者的宗教?
The Muslim Ummah earned this honour by realising the necessity of implementing and maintaining Islam. They were its guardians even when they were under the brutal occupation of Mongols. In fact, during the occupation they were able to dramatically influence the occupiers with the Islamic ideology. This unprecedented event exemplifies the trust and the clear-cut understanding of Islam that Muslims possessed. What other nation was able to influence and change its conquerors, such that they would start carrying the Deen of the conquered?
今天，我们怀着遗憾与悲痛的心情看到，穆斯林要么背离伊斯兰教，要么只是部分地接受伊斯兰教。穆斯林曾试图将伊斯兰的思想与价值观与其他意识形态相混合。其法律也只是部分地得到实施，并与其他意识形态的法律并行。对于大多数信徒而言，伊斯兰教一般只被人们当作一套礼仪功课来认识，因此他们也以此面貌将伊斯兰教传达给其他民族。
It is with a feeling of regret and sorrow that today we witness Muslims, either leaving or only partially accepting Islam. Muslims have tried to mix its thoughts and values with that of other ideologies. Its laws are partially implemented along with those of other ideologies. Islam for the most part is generally known by its rituals to its followers and thus they convey it to other nations as such.
然而，这一宗教依然在《古兰经》和《逊奈》中保持着生机与完整。我们将从这两个渊源出发，阐明伊斯兰的本质以及与其法学根基（法理学，Usul al-Fiqh）相关的基本要素，艾资兰。
However, this Deen is still alive and intact in the Qur‟an and Sunnah. It is from these two sources that we will explain the nature of Islam and fundamental elements associated with its foundation of law (Usul al-Fiqh), Insha‟Allah.
伊斯兰教并非一次性降示，它也不仅仅是像宪法或法律文件那样的一套“应当做”与“不应做”的条文。相反，伊斯兰教为先知ﷺ和圣门弟子（愿真主喜悦他们）在生活中遇到的日常问题提供了解决方案。
Islam was not revealed all at once, and is not just a set of “do‟s” and “don‟ts” like any constitution or legal document. In contrast, Islam offered solutions to the day-to-day problems as they were encountered by the Prophet (saw) and the Sahabah (ra)
伊斯兰为先知（ﷺ）提供了清晰明确的愿景，指明如何践行其理念。伊斯兰不仅提供并阐释了其价值观和思想，而且还提供了一套涵盖人类生活各个方面的完整法律体系。这些法律的实施带来了前所未有的安宁与公正，使社会为之一新。
Islam provided a definite and clear vision to the Prophet (saw) on how to live up to its ideology. Islam did not only provide and explain its values and thoughts; moreover, it provides a comprehensive set of legal laws regarding all facets of human existence. The implementation of these laws brought unheralded tranquillity and justice in the society.
从本质上讲，伊斯兰可以被定义为一套独特且无与伦比的观念、价值、思想、指导原则与律法的总和，这些内容是先知穆罕默德ﷺ在其一生中所阐述或实践的。
In essence, Islam can be defined as a composition of unique and unparalleled ideas, values, thoughts, guidelines, and laws which Prophet Muhammad (saw) expressed or applied during his (saw) life.
伊斯兰的“阿坎拉”胜过资本主义／民主制的“阿坎拉”，因为它使人服从于其造物主，而非服从于自己的欲望。伊斯兰的简明性使人摆脱对安拉（SWT）以外任何事物的奴役。伊斯兰的“阿坎拉”引导人的思维去追求安拉（SWT）的喜悦，而非追求自身利益与物质享受。
The „Aqeedah of Islam surpasses the “„Aqeedah” of capitalism / democracy, in that it makes the human being subservient to his Creator rather than to his own desires. The simplicity of Islam frees the human being from the slavery to anything other than Allah (swt). The „Aqeedah of Islam orients a person‟s thinking to seek the pleasure of Allah (swt) as opposed to self-benefit and material pleasure.
伊斯兰的律法与其信条（ʿAqīdah）性质相同，二者皆由安拉（SWT）启示。这些律法既不偏袒劳动阶层，也不偏袒精英阶层。这些正是人造法律的特征，而沙里亚（Sharī‘ah）超越了这些局限。因此，无论穷人还是富人，任何穆斯林在执行伊斯兰律法时都不会有丝毫犹豫或懊悔。
The laws of Islam are of the same nature as its „Aqeedah, in that they are both revealed by Allah (swt). The laws neither favour the working nor the elite class in the society. These are qualities of man-made laws, which the Shari‟ah transcends. Consequently, no Muslim, whether rich or poor, would feel any hesitation or regret in implementing the Islamic laws.
然而,如今在整个乌玛层面,犹豫与怀疑十分普遍。我们将考察造成这种颓废态度的主要原因之一,即人们对围绕伊斯兰教法(Fiqh)的问题缺乏连贯一致的理解。
However, presently, hesitation and scepticism are prevalent at the Ummah level. We will examine and reflect on one of the major causes of such a decadent attitude, i.e. the lack of cohesive understanding of issues surrounding Fiqh (Islamic Laws).
我们之所以推出这部著作，正是为了让读者对伊斯兰教法的根本原理（Usul al-Fiqh）形成一个融会贯通、前后一致的理解。
It is with this purpose of developing a cohesive understanding of Usul al-Fiqh that we have put forward this effort.