我们已经说明：只有当人理解了他在生命中存在的意义或目的，从而能够对此形成正确的概念时，复兴才有可能实现。换言之：直到他能够组织自己的人际关系、规范自己的行为、满足自己的各种需求和本能冲动（生理需要与本能）为止。这必然要与他之外的人、其他生物以及他在生活中所需的物质事物发生关系。因为他是生活在众人之中、与其他民族共处的人，身处这广阔宇宙中、这片大地上的各类受造物之间。那么，如果他没有对自己所过的这一生命持有一种观点，不理解这种生命以及自己在其中的位置，他又如何能够与人、与其他生物或物质事物互动，以满足自己的需要、实现自己的欲求呢？

We have stated: It is not possible to bring the revival except after the human has understood the meaning or purpose of his existence within the life so that he is able to form the correct concepts about it. In other words: Until he is able to organise his relationships, define his conduct and satisfy his hungers and urges (organic needs and instincts). This must inevitably take place with other than him from amongst the people, other living creatures and the material things that he requires in life. This is because he is a human who lives amongst other people and other nations from amongst the different creations upon this earth within this vast universe. So how can he interact with the people or with other living creatures or material things to fulfil his needs and satisfy his wants if he does not possess a viewpoint for this life that he is living and if he doesn’t understand this life and his position within it?

因此,他要在生活中找到自身存在的意义,就必须先对以上这些内容有一个正确而全面的认识和理解。他必须对人、生物和宇宙形成一种根本的思想,也就是说,他必须对这一切拥有一种根本而全面的思想。这种根本思想将成为他思考的原则(或基础),是他关于此生一切观念的出发点,也将成为他一切行为与人际关系的调节者和组织者。如果他真心想要振兴自己,提升到真主(swt)赋予他的地位和层次,即人的层次,他就必须具备这种思想。正是在这里,他借着真主(swt)赐予他的心智而得以提升。这种心智是他独有的,不同于他身体中与其他存在之物在物质和元素构成上相同的其他生命成分。然而,如果他希望永远依附于大地,紧紧贴着它,并像牛群等其他生物那样生活,那么他就是让自己的耳朵听不见所闻,眼睛看不见所见,并且抛弃了真主(swt)为他所规定的恩惠与福分。

For this reason it is necessary for his answer to the meaning of his existence in the life to be preceded by a true knowledge and understanding of all of these things together. So he must have a fundamental thought about the human, the living creatures and the universe which means that he must have a fundamental and comprehensive thought for all of these things together. This fundamental thought will be the principle (or basis) of his thought and the place from which every concept about this life springs from, and it will be the regulator and organiser of every conduct and relationship. If he truly wants to revive and elevate to the status and level that Allah (swt) has honoured him with, to the level of the human being, he must possess this. This is where he elevates with that which Allah (swt) has bestowed upon him in terms of his mind, that is unique to him and differs from the other life components of his body that he shares in common with other existing things in regards to their material and elemental composition. However if he wishes to remain forever attached to the earth, stick firmly to it and live in the same way as other living creatures like cattle for example, then he would be making his ears deaf to what he hears and his eyes closed to what he sees and he would have abandoned the blessing and favour that Allah (swt) had specified for him.

这类人已被安拉（SWT）所描述：

This type of person has been described by Allah (swt):

他们有心却不用来理解，他们有眼却不用来看见，他们有耳却不用来听闻。他们就像牲畜，甚至更加迷误。他们正是疏忽的人（《古莱夫》179）。

They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless (Al-A’araaf 179).

或者是他的话(SWT):

Or His statement (swt):

你且为他们诵读那位我曾赐予我的迹象的人的消息，但他脱离了这些迹象，于是撒旦追随他，他便成为迷误者之一。

And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.

{若我意欲，本可凭此使他升高，但他却依恋大地，随从自己的私欲。所以他的比喻就像狗：你追赶它，它就喘息；你放任它，它也喘息。这就是否认我的迹象的人的比喻。所以你要叙述这些故事，或许他们会去深思。}（《古莱夫》175-176）

And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought (AL-A’araaf 175-176).

因此,渴望复兴的人必须对宇宙、人类和生命,对今世生命之前的事情,以及它们与后世之间的整体关系,拥有一个全面的认识。所以他们必须具备一种理性的信仰(العقيدة),作为其思想的基础,并由此衍生出他们的一切制度与律法。它还将界定他们的人生观,也就是说,为他们明确在生活中与所遇到的人和事物交往、行事所依据的基础。从另一方面来看,这种全面的思想还必须包含解释这些制度与律法如何付诸实施的基础,同样,这种全面的思想还必须包含解释如何将其落实于生活现实之中、并使其传达到所有人的方法。总之,他们必须拥有一种主义(مبدأ),他们以之为指引,以之领导,并以之引导人类中的其他人。因此,这要求他们在集体中应当如同活生生的主义贯穿于民众之中,因为他们自身、他们的文化、言行举止,都是他们所承载的主义形象的镜子,以便他们所倡导的思想能够在他们身上得以体现。同样,既然他们的工作旨在复兴乌玛并推动社会走向更好的状态与境况,那么他们就有责任了解他们所处的现实。他们需要这样的知识,使他们能够针对每一个问题、事件或现实,从侵蚀乌玛躯体、撕裂社会、毒化环境的根本病症或次生病症出发,开出恰当的治疗方案或合适的药方。 因此，仅仅局限于阿奎达（信仰）及其思想与裁决的理解，对知识或所倡导的内容而言是不够的。

For this reason the one who desires revival must possess a comprehensive idea about the universe, the human and the life, and about what is before the life of this world and about their relationship altogether with what is after the life of the Dunyaa (world). Therefore they must possess an intellectual (rational) Aqeedah that forms the basis of their thinking and from which all of their systems and laws emanate. It will also define their viewpoint in life which means that it specifies for them the basis upon which they must interact and behave with the people and things that they come across within life. This is from one angle and from another angle this comprehensive thought must include bases that explain the manner of implementing these systems and laws, just as this comprehensive thought must include the method that explains the manner of bringing it into existence within life’s reality and make it reach all people. In summary they must have an ideology (Mabda’) that they are led by, lead with and lead others from mankind with. This therefore dictates that they should be in their collective, as if they are the live ideology that runs through the people. This is because they, their culture and conduct and behaviour represent the mirror of the image of the ideology that they carry and so that the thought that they are calling for is imprinted upon them. Similarly it is a duty upon them, whilst their work is aimed at reviving the Ummah and moving the society towards a better state and condition, to be knowledgeable of the reality that they are working in. They need the knowledge that will enable them to present a fitting treatment or a suitable prescription for every issue, incident or reality from the fundamental diseases or the side diseases which eat away at the Ummah’s body, tear apart the society and poison the atmospheres. Therefore it is not sufficient for the knowledge or what is being called for to be restricted to the Aqeedah and the understanding of its thoughts and rulings.

关于提供此事的详细信息，我们在此说明，他们需要提供以下内容：

In regards to providing details of this we will say that the following is required from them:

众所周知,传播伊斯兰的召唤(达瓦)是每位穆斯林的义务,因为这是一项被托付去传达并在人们中间推广的使命:<<安拉借你之手引导一人归正,对你而言胜过太阳所照耀和落下之处的一切>>(As-Suyooti Al-Jaami’ As-Sighaar,圣训,Hasan级)。另有一则传述:<<对你而言胜过太阳所照耀之处的一切>>,由At-Tabaraani从Ibn Raafi’处转述。

It is well known that carrying the Islamic Da’wah is Fard (an obligation) upon every Muslim as it is a message that has been entrusted to be conveyed and spread amongst the people: <<For Allah to guide one man by your hands is better for you than all that the sun has risen and set over>> (As-Suyooti Al-Jaami’ As-Sighaar Hadeth Hasan) and in another narration: <<Better for you than what the sun has risen upon>> as reported by At-Tabaraani from Ibn Raafi’.

安拉(SWT)说:

And Allah (swt) said:

以智慧和良好的劝导，邀请人们走向你主的道路，并以最善的方式与他们辩论。{你的主最知道谁偏离了祂的道路，祂也最知道谁是得到正道引导的人。}（《蜜蜂章》125节）

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided (An-Nahl 125).

然而，问题并不仅仅在于开展一项宣教工作（Da‘wah），而在于为了一个特定目标而开展宣教：即重新建立乌玛（Ummah），并依据一个特定的基础使其复兴，建立一个能让伊斯兰在现实生活中得以体现的国家。换言之，问题在于使穆斯林树立觉悟，以便他们能够实施一条已被搁置的沙里亚律例，即向哈里发宣誓效忠。

However the issue is not one of just carrying a Da’wah alone but rather it is the issue of carrying a Da’wah for the sake of a specific objective which is to build an Ummah and revive her upon a specific basis and to establish a State that will make Islaam present in the reality of life. With another expression it means the issue of making the Muslims aware so that they can implement a Shar’iy ruling which has been suspended, which is the giving of the pledge of allegiance to the Khaleefah.

使者ﷺ说：

The Messenger (saw) said:

“谁若死时颈上没有效忠之誓（Bay’ah），他就是死于蒙昧时代（Jahiliyyah）的死亡。”（穆斯林）

<<And whosoever dies without having a Bay’ah upon his neck, he dies a death of Jahilliyah (Muslim)>>.

因此，伊斯兰宣教（Da'wah）必须为一个特定的目标而进行，而仅靠个人的努力、传教和劝诫，是无法实现这一目标的。所以，这项工作必须在一个政党集团或组织结构（Kutlah）内进行，并且要使个人的努力远离人们的思想。这便成为一个人在今世存在的意义：他为此而生活，为传达这一信息、将其传递给众人并使其落实于现实生活而活着。

Therefore the Da’wah must be carried for a specific aim and the achievement of this aim is not possible by the individual work and by preaching and exhortation. As such it is essential for this work to be performed within a party bloc or structure (Kutlah) and the individual work must be distanced from the minds of the people. This therefore becomes the meaning of his existence in this life where he lives for the sake of this and for the sake of delivering the message and conveying it to the people and bringing it to the reality of life.

谁要想复兴乌玛,就必须理解这一思想体系,包括其思想(Fikrah)与方法(Tareeqah)。其中的阿夸迪(Aqeedah,信仰)是建立在理性的确信(Yaqeen)之上,并以理智为基础而确立的。他必须理解从阿夸迪中衍生出的各种律例(Ahkaam)与解决方案,并理解那些能够促成该思想传播并将其传递给民众的途径与方式。这还包括理解这一阿夸迪所带来的内容,以及由此衍生出的、阐明如何维护或保护该思想本身的各项律例。他还必须理解那些阐明如何落实该思想所带来之内容的规则,此外还要理解传播该思想本身的具体方式,使其传遍所有人,并通过伊斯兰权威(即该思想)在民众中的扩展而占据主导地位,从而使人们能够信仰它。

The one who wants to revive the Ummah must have an understanding of the ideology with its thought (Fikrah) and method (Tareeqah), where the Aqeedah (belief) is taken based on rational certainty (Yaqeen) and built upon the mind. He must understand that which emanates from the Aqeedah in terms of Ahkaam and solutions and have an understanding of the means and styles that lead to spreading it and conveying it to the people. This also includes understanding what this Aqeedah has come with and what emanates from it in terms of the rulings that explain the manner of safeguarding or protecting the ideology itself. He must also understand the rules that explain the manner of implementing what the ideology has come with, in addition to understanding the specific manner of spreading the ideology itself, so that it spreads to all people and becomes dominant through the expansion of the Islamic authority (the ideology) upon the people and thus enabling them to believe in it.

要使该思想融入生活、得以确立，其方式或方法（Tareeqah）必须为人所知。这一认识始于思想最初在一个人或一群人心中产生的那一刻，随后便是围绕此思想建立一个政党集团（Takattul）。因此，这一Takattul是在思想层面、以思想为基础建立起来的。该思想的承载者和这一政党集团的成员，须接受一种特定的统一文化的熏陶，使每个成员都成为该思想的体现。与此同时，还要与民众接触，号召他们接受该思想，以便通过该思想赢得他们的信任与信赖。随后，通过互动传播该思想，以使其法规与解决方案有机会被置于付诸实施的位置，也就是达到掌权执政。如此，思想便在现实生活中得以确立，正如安拉的使者（ﷺ）所做的那样。因此，必须区分两种方式：一种是将思想引入生活即引入统治的方式；另一种是实施并传播该思想的方式，即承担起统治的各项职责，包括维护思想、执行各项解决方案、培育和照料民众事务，并通过圣战（Al-Jihaad）将思想传播到世界上。

The manner or Tareeqah (method) which enables the establishment of the ideology within the life must be known. This knowledge starts from the point (in time) when the thought first begins to exist within a person or a number of people which is followed by the establishment of a party bloc (Takattul) that is established upon this thought. This Takattul is therefore built intellectually or by the thought. The carriers of this ideology and the members of this party bloc (Takattul) are cultured with a specific unified culture so that each individual becomes a representation of the ideology. This is coupled with making contact with the people and calling them to the ideology, so that their trust and confidence is taken by way of the ideology. The ideology is then carried through interaction in order to reach the possibility of placing the rulings and solutions in the position of being implemented i.e. the reaching of the rule and authority. In this way the ideology is established in the reality of the life just as the Messenger of Allah (saw) did it. It is therefore necessary to differentiate between the manner of delivering the ideology to life i.e. to the rule, and between the manner of implementing the ideology and spreading it i.e. undertaking the actions of ruling with all of its Ahkaam in terms of safeguarding the ideology, implementing the solutions, fostering and caretaking the affairs of the people and carrying the ideology to the world by way of Al-Jihaad.

使者ﷺ依循第一种方式行事，从天启（瓦希）降临之时开始，直至迁徙（希吉拉）的完成，以及建立起将该思想化为现实生活的国家。随后，他进入第二部分，即该方法在实践层面的体现（塔里盖）。于是他着手执行这一思想的律法（阿哈卡姆），由此建立了历史上最为崇高的社会，并开创了一场世界从未见过可与之相比的复兴。因此，必须以当今传播宣教（达瓦）所采用的方法，来对待使者ﷺ的塔里盖（方法）的两个部分，并同时明确二者之间的区别，使每个部分都被放置在其正确的位置和语境之中。

The Messenger of Allah (saw) proceeded in accordance to the first manner (or method) beginning from the time of the descent of the Wahi (revelation) until the performance of the Hijrah and the establishment of the State which brought the ideology into the reality of life. He then moved on to the second part represented in the practical aspect of the method (Tareeqah). So he undertook the implementation of the Ahkaam (rulings) of this ideology and as a result he built the most elevated society that history has known and established a revival that the world has never witnessed an equal to. Therefore it is obligatory to make the Tareeqah (method) of the Messenger of Allah (saw) with both of its parts the same method by which the Da’wah is carried today, whilst maintaining clarity in regards to the difference between them, so that each part is placed in its right place and context.

通过考察先知穆罕默德ﷺ的道路（Tareeqah，方法），我们发现他建立了一个政治集团（Takattul），这一集团建立在一个意识形态之上，即建立在单一的信仰（Aqeedah）和思想之上。这一点可以从‘Umar Ibn ul-Khattaab（ra）的话中清楚地看到，他说：<没有伊斯兰就没有Jamaa’ah（集体），没有Jamaa’ah就没有Imaarah（领导与权威），没有Imaarah就没有服从>。这否定了个人工作的做法，而这种做法与伊斯兰在实现特定目标方面的要求相矛盾。那么，既然目标已由意识形态所界定，而工作的性质又决定了必须存在一个有领导的Jamaa’ah（集体组织），这怎么可能是个人工作呢？但这并不意味着任何具有某种领导形式的团体都可以，而是指一个政治团体，并且还要有政治领导。

By examining the Tareeqah (method) of the Messenger of Allah (saw) we find that he established a political bloc (Takattul) that was established upon the ideology i.e. upon a single Aqeedah and thought. This can clearly be seen in the words of ‘Umar Ibn ul-Khattaab (ra) when he said: <There is no Islaam without the Jamaa’ah (collective), and there is no Jamaa’ah without Imaarah (leadership and authority), and there is no Imaarah without obedience>. This negates the individual work which is contradictory to Islaam in regards to realising a specific aim. So how can it be individual work, when the aim has been defined by the ideology and when the nature of the work dictates the existence of a Jamaa’ah (collective group) with a leadership? This does not however mean any group with any kind of leadership but rather it means a political group, in addition to a political leadership.

至于要求团体（Jamaa'ah）具有政治性，其原因如下：

As for the requirement of the group (Jamaa’ah) to be political, then it is for the following reasons:

a) 政党集团得以成立的目标及使其成立成为义务（Fard）的责任，在于改变社会，使其走向更好的境况，即复兴社会。社会是由普遍或公共的习俗和调节其事务的制度联结在一起的人群集合。然而，在我们当前的现实中，这些习俗和制度远低于应有的水平，因此，其目标在于提升这些人的水平。因此，在这种情况下，有必要提升他们的习俗、思想和情感，并改变调节他们的腐败制度。同时必须以一种能够整顿其事务、且符合他们所持的信仰（’Aqeedah）和思想的制度来取代它。这意味着要改变腐败的政治实体，以及制度所建立于其上的思想和情感，然后建立一个适合取而代之的政治实体。鉴于此，这一致力于复兴的政党集团（Kutlah）必须成为一个思想和政治实体，以便有能力实现其目标、达到其终点。这基于这样一条原则：“自己没有的东西，不能给予他人”（Faaqid Ash-Shay’ Laa Yu’teeh）。

a) The aim which the party block came into existence for its sake and the Fard (obligation) that made its existence obligatory is the changing of the society and to move it to a better situation i.e. to revive the society. The society is comprised of a collective grouping of people who are joined together by general or public customs and a system that regulates there affairs however these customs and system in our current reality are far below the appropriate level and as such the objective is to raise the level of these people. Therefore in this situation it is necessary to raise the level of their customs, their thoughts and sentiments and to change the corrupt system that they are regulated by. And it is necessary to replace this with a system that will rectify their affair which agrees with the Aqeedah and thoughts that they carry. It means changing the corrupt political entity, in addition to the thoughts and sentiments that the system is built upon and to then to put down a political entity that is fitting to take its place. Due to this it is necessary for this party bloc (Kutlah) that is working for revival, to be an intellectual and political entity, so that it is capable of achieving its aim and arrive at its goal. And this is due to the principle: ‘The one who does not possess something cannot give it to others’ (Faaqid Ash-Shay’ Laa Yu’teeh).

b）至于这个政党集团（Kutlah）为推动变革与复兴所要采取的行动，则全部属于政治行动。改变社会中人与人之间关系所占主导地位的习俗、传统与思想，需要以一种政治文化来培育民众，这种政治文化涵盖社会所期望建立其上的全部思想与律法（Ahkaam）。这意味着工作的目标是那些使人群集合体成为一个独特社会的持久关系，无论这些关系涉及统治思想、经济、社会制度、安全、教育，还是其他方面；而这一切是通过其思想领导即阿qeedah（信仰）来实现的。也就是说，要使乌玛（Ummah）所信奉的阿qeedah成为一种政治性的阿qeedah，使其涵盖生活的一切事务及其内部与外部的关系。

b) As for the actions that this party bloc (Kutlah) has to undertake in the process of bringing change and revival, then all of them are political actions. The process of changing the customs, traditions and thoughts that are dominant in the relationships between the people demands culturing the people with a political culture that encompasses all of the thoughts and Ahkaam (rulings) upon the basis of which the society is desired to be built. This means that the work targets the permanent relationships that have made the collective grouping of people a distinguished society whether these relate to the thoughts of ruling, economics, the social system, security, education or other than these and this is done via its intellectual leadership i.e. the Aqeedah. This means making the Aqeedah that the Ummah has believed in, a political Aqeedah, that deals with all of life’s affairs and its internal and external relationships.

c) 哈扎卜（政党集团）在致力于复兴乌玛的同时，也反对社会关系的腐化，以及规范这些关系的制度与法律。这意味着反对负责执行这些制度与法律的行政机构。因此，国家必然会站在这一政党集团的对立面，对其加以抵制，这便构成了政治斗争（Al-Kifaah As-Siyaasiy）。

c) The Kutlah (party bloc) whilst it works to revive the Ummah is in opposition to the corruption of the relationships and the systems and laws that regulate these relationships. This means opposing the executive body that is responsible for the implementation of these systems and laws. As a result it is inevitable that the State will stand in the face of this party bloc to counter it and as such this represents the political struggle (Al-Kifaah As-Siyaasiy).

d) 该“Kutlah”（团体）在致力于复兴乌玛（穆斯林共同体）的同时，反对社会中与其所持理念相悖的思想。它反对与其所持思想和概念相对立的习俗、传统、观念，以及其他政党集团和政党。这体现了“Kutlah”与社会中持错误思想、谬误观点之人的思想斗争（As-Siraa’ Al-Fikriy）。因此，这同样也是政治工作。

d) The Kutlah whilst it is working to revive the Ummah opposes the thoughts in the society that are in opposition to what it holds. It stands against the norms, traditions, concepts and other party blocs and parties that are in opposition to what the Kutlah holds of thoughts and concepts. This represents the intellectual struggle (As-Siraa’ Al-Fikriy) between the Kutlah and others from amongst the people who carry the erroneous thoughts and corrupt opinions. This therefore is also political work.

e) 他的话（ﷺ）：

e) His statement (saw):

"谁早上醒来，却不关心穆斯林的事务，他就不是他们中的一员。"

<<Whoever awakens and he has not concerned himself with the affair of the Muslims is not from them>>.

（Al-Haakim，来自Ibn Mas’ood (ra)；Al-Bayhaqi、At-Tabaraani和Abu Na’eem）

(Al-Haakim from Ibn Mas’ood (ra), Al-Bayhaqi, At-Tabaraani and Abu Na’eem).

或者是他的话（saw）： Wait—following the rules, "(saw)" is an abbreviated honorific referring to the Prophet, so it should be replaced with ﷺ. 或者是他的话ﷺ：

Or his statement (saw):

凡见到一位暴虐的统治者使安拉所禁止之事变为合法、背弃与安拉所立的盟约、以非安拉所降示的律法统治人民，而他却不以言语或行动努力去改变此事，那么安拉必使他进入他应进入的地方（即火狱）。

<<Whoever sees an oppressive ruling making the prohibitions of Allah Halaal, breaking the covenants to Allah, ruling over the people by other than what Allah has revealed, and he does not work to change him by a statement or act then it is for Allah to make him enter his place of entry (i.e. Jahannaum)>>.

（至-塔巴拉尼在《历史》中，伊本·阿西尔在《全史》中，以及其他人，引述自伊玛目侯赛因·本·阿里（愿真主喜悦他））

(At-Tabaraani in ‘At-Tareekh’, Ibn ul-Atheer in ‘Al-Kaamil’ and others from Al-Imaam Al-Hussein Bin ‘Ali (rah)).

除此之外，还有数十段圣训明确规定穆斯林有义务命令行善（即伊斯兰教法中明确的善行命令），并禁止作恶（即伊斯兰教法中明确的禁令）。命令行善、禁止作恶，这些行为同时也是政治行为。

This is in addition to tens of Ahaadeeth that have made it obligatory upon the Muslim to engage in the ordering of the Ma’roof (the clear commands that have come in the Shar’a) and to forbid the Munkar (The clear prohibitions that have come in the Shar’a). These actions of ordering the Ma’roof and forbidding the Munkar are also political actions.

以及安拉（SWT）说：

Also Allah (swt) said:

{And let there arise from amongst you an Ummah that calls to the Khair (good i.e. Islaam) and orders the Ma’roof and forbids the Munkar and those are they who are successful} Wait — per the rules, the Qur'an verse text between { and } must be kept as is, and I've translated it into English here by mistake. Corrected: {让你们中间有一个团体，他们号召行善，即伊斯兰教，命人行好事，禁人做坏事。这些人便是成功的人。}（阿ali ‘Imraan 104）

And let there arise from amongst you an Ummah that calls to the Khair (good i.e. Islaam) and orders the Ma’roof and forbids the Munkar and those are they who are successful (Aali ‘Imraan 104).

首先，也是最应当被要求行善、被禁止作恶的人，是那些掌管事务的人，即统治者。这也体现了政治工作的最高层面。

The first and foremost of those who need to be ordered with the Ma’roof and forbidden from the Munkar are those entrusted with the affairs i.e. the rulers. This also reflects the peak of the political work.

这些是促使"Kutlah"(政治集团)的必要因素。这一集团致力于复兴社会与乌玛(Ummah),因此它必须成为一个政治性的党派集团,其一切行动与思想也都必须是政治性的行动与思想。

These are some of the obligating factors that require the Kutlah (party bloc), that is working to revive the society and Ummah, to be a political party bloc and for all of its actions and thoughts to be political actions and thoughts.

该团体必须以清晰的方式界定其思想与目标，消除一切晦涩，去除一切含糊。此外，它必须极其谨慎地维护其思想的清晰与纯正，其方法是：将每一项思想、裁定或见解都与来自《古兰经》《圣训》，或二者所指引之证据的确凿依据（Daleel，证据）相联系。这使旁观者明白，这些思想、裁定与见解是从天启（Wahi）所带来的内容中推导而出的。同样，它极其重视维护其纯正性，将任何不源自《古兰经》与《圣训》的思想、裁定或见解排除在外，去除那些在衰落时期或其他时候附加于其上的裁定、见解、思想、原则与信仰，因为它们与《古兰经》和《圣训》毫无关联，或只是虚构的、被假托与之相连的。

The Kutlah has to define its thought and objectives in a manner that gets rid of every obscurity and removes any vagueness. Additionally is must take extreme care to maintain the clarity of its thought and its purity and this is done by binding every thought, ruling or opinion to a Daleel (evidence) from the Kitaab, the Sunnah or what they both guide to in terms of evidence. This makes it apparent to those observing, that these thoughts, rulings and opinions are deduced from that which the Wahi (divine revelation) has come with. Similarly is pays extreme attention upon maintaining its purity by distancing any thought, ruling or opinion that does not emanate from the Kitaab and the Sunnah. So it removes that which has been attached to them in the period of decline or at any other time, in terms of rulings, opinions, thoughts, principles and beliefs that have no linkage to the Kitaab and the Sunnah or have an imaginary and falsely attributed linkage to them.

鉴于此,为了明确界定该团体(Kutlah)的目标与宗旨,并厘清其思想、律例与观点,必须确定其行动应当如何依照所要求的方式推进。这意味着它必须采纳一项实践原则,例如:"每一项行动都应先有思考,并且应当为了特定的目标,并在信仰的氛围中进行。"也就是说,思考在先,随后是为了某一目标、在信仰氛围中所进行的行动,而这里的信仰氛围指的是该团体所采纳的思想。这些思想是切实可行的,绝非虚幻、臆想或纯理论的。因为与行动脱节的思想是空想的、理论的、哲学性的,没有任何真实的价值或意义。事实上,穆斯林的图书馆里充斥着此类书籍,伊斯兰图书馆是地球上最丰富的图书馆。因此,该团体的思想必须是实践性的思想,是用来付诸实施、据以行动的思想。此外,将思想与行动相联系,却不为行动设定一个目标或宗旨,就等于在一个空圈里兜圈子,而乌玛(穆斯林共同体)已经亲身经历过这种局面。有大量的传教者与引导者大声向乌玛呼吁,要敬畏真主、回归他们的主,然而尽管如此,他们却未能改变乌玛的现实,因为他们的呼吁没有目标。因此,必须为思想与行动确定一个目标,而这一目标的基础必须由信仰本身来界定和明确。所有这些,包括思想、行动以及所追求的目标,都需要处在信仰的氛围(Jaw Imaani)之中。 这是因为道路的艰难与崎岖,以及反对力量的强大,可能会削弱"Kutlah"的推动力,因此必须回归并寻求庇护于 An-Naasir Al-Mo'een(援助者与帮助者),即安拉(SWT)。唯有如此,"Kutlah"的方向才能得到引导,立足之处才能稳固。而这一点只有在每一个作为行动依据的思想都与安拉的命令相连,每一条Hukm(律例)都与其Daleel(证据)及Aqeedah(信仰)相连的情况下才能实现。这与《古兰经》中包含律例的经文的方法相一致,经文往往以将命令归于安拉(SWT),并附上与该律例相符的描述来作结。

All of this applies to the clarity and purity, and in regards to specifying and defining the goals, and objectives of the Kutlah in addition to its thoughts, rulings and opinions, it is necessary to define the manner in which its actions must proceed in accordance to what is required. This means that it must adopt a practical principle for it, like: ‘That every action should be preceded by thought and that it should be for a specific objective and in an atmosphere of Imaan’. This means that the thought is first and is followed by the action that is done for an objective within an atmosphere of Imaan which refers to the thoughts that the Kutlah has adopted. These thoughts are practical and far away from being imaginary, fictitious or theoretical. This is because the thought that is detached from the action is imaginary, theoretical and philosophical and holds no real value or worth. Indeed the Muslim libraries have been filled with the like of these books as the Islamic library is the richest library on the face of the earth. For this reason the Kutlah’s thoughts must be practical thoughts and these thoughts are taken to be worked with and acted upon. In addition, linking the thought to the action, without specifying an aim or objective for the action, means going around in an empty circle and the Ummah has already been exposed to this reality. There are a large number of preachers and guides who shout out loudly to the Ummah that they must fear Allah and return to their Rabb and despite this they have changed nothing from the Ummah’s reality because they are calling without an objective. For this reason it is essential to define an aim for the thought and action and the basis of the objective or aim has to be defined and specified by the Aqeedah itself. All of this, the thought, action and the aim that is sought all need to be within the Jaw Imaani (atmosphere of Imaan). This is because the difficulty and ruggedness of the path and the force of the opposition could weaken the drive of the Kutlah and as such it is essential to return and seek refuge in An-Naasir Al-Mo’een (The supporter and helper) who is Allah (swt). This is so that the Kutlah’s hand can be guided and its foothold made firm and this will not happen unless every thought that an action is based upon is tied to the command of Allah, where every Hukm (ruling) is connected to its Daleel (evidence) and to the Aqeedah. This is in line with the methodology of the Qur’aan in respect to the Aayaat containing Ahkaam and the Aayah ends by connecting the command to Allah (swt) and with a description that the ruling dictates.

例如，安拉（SWT）说：

So for example Allah (swt) stated:

“男盗和女盗，你们当斩断他们的手，以报偿他们所做的，这是真主所定的刑罚。真主是万能的，是至睿的。”（筵·马义德 38）

And the male thief and female thief, cut off their hands as a recompense for what they have earned, a punishment from Allah and Allah is ‘Azeezun Hakeem (Al-Maa’idah 38).

这意味着，思想、行为、目标、达成目标的方式，以及它们所依据的根本原则，都如同工程规划或蓝图一般被确定下来。其根本原则是信仰（Aqeedah），它规定了建筑的形态以及建造的方式，正如建筑师的工作一样。这是因为，当他决定建造一座建筑时（即确定了他的目标），他会制定一份工程规划，这份规划如同一张地图，让他清楚地了解他想要在其上建造的土地的性质。随后，它会明确建筑内外的形态、将包含的楼层和厢房，以及所需的材料和总体花费。

This means that the thought, the action, the objective, the manner of reaching it and the principle from which they spring from are all put down similar to an engineering plan or blueprint. Its principle is the Aqeedah and it specifies the shape of the building and the manner of how it is established just like the work of the architect. This is because when he decides to build a building (i.e. when he specifies his objective), he lays down an engineering plan which is like a map that makes clear to him the nature of the land that he wants to build upon. It then makes clear the shape of the building internally and externally, the floors and wings that it will contain in addition to what he needs in terms of materials and how much it will all cost.

因此,既然伊斯兰信仰已明确规定,必须在现实生活中确立它,而宣教团体(Kutlah)又以此为目标,那么宣教团体就必须对这一目标有完整的认识。这样,它才能将这种认识传递给乌玛,使乌玛整体得到提升,为实现这一目标而努力,并感受这一工作在道路上的进展。宣教团体不得忽视对这一目标的清晰把握,也不得将它局限于领导层的心中;相反,必须将这一目标的总体与细节呈现在乌玛面前,使所有为之工作、支持它的人以及广大民众都能理解。这些正是我们希望引导走向这一目标的人,使他们能够认识并理解它,而不能让他们蒙在鼓里,也不能只停留在笼统的表述上。例如,若仅声明目标是重建乌玛、恢复伊斯兰的生活方式,并且这绝不可能在没有建立伊斯兰国家的情况下实现,那么这一表述是笼统的,并不充分,因为宣教团体及与之同在的乌玛必须对“重建乌玛、使其复兴”的含义有所认识。这需要通过阐明这一含义并向民众解释来实现,而这一含义可概括为:乌玛拥有一种理智的原则(或基础)和一种富有成效的思维方法。当我们说“恢复伊斯兰的生活方式”时,必须清楚地解释这句话,以及我们所指的意思,即我们作为乌玛重新回到伊斯兰对人们内外关系的统治之下。 它的含义是回归伊斯兰的实施与应用，即从先知（愿主赐福他并使他平安）的时代直到哈里发制度的最后阶段，伊斯兰曾经被如此施行的状态。其过程是恢复一种已经停滞的生活，所要带来的并非什么新问题，而是恢复一种早已过去、曾经真实存在过的生活。当向他们说明这一点，并解释说，除非建立伊斯兰国家，并向哈里发宣誓效忠（Bay'ah，效忠誓约），否则这一切不会实现时，就有必要把这一目标讲清楚，并阐明其存在对于伊斯兰在现实生活中的存在以及对于乌玛复兴所产生的后果和结果。因此，这一目标必须在通过小组（Kutlah）的头脑中清晰地构想出来，正如它也必须清晰地呈现在乌玛的头脑中一样。随之而来的就需要界定伊斯兰国家的含义、它所建立的原则、它的支柱、它的机构以及规范它的制度。换言之，需要绘制一份完整的工程蓝图和设计图，以至于剩下的只是把人安置到各自的岗位上。这意味着国家宪法在其总体与细节上都必须清晰，清晰得如同日落时分最明亮的太阳一般。

So when the Aqeedah has specified that it is obligatory for it (the Aqeedah) to be established within the reality of life and the Kutlah then commits to this objective, it becomes necessary for the Kutlah to possess a complete awareness of this objective. This is so that it can transfer this awareness to the Ummah and so that the Ummah can be elevated as a whole, work towards realising this objective and sense the progress of this work along the path. It is not permitted for the Kutlah to overlook its clarity or to confine it within the breasts of its leadership but rather it is essential to present that objective in its generalities and partialities in front of the eyes of the Ummah so it is made feasible to all of those who are working for it, supporting it and the people as a whole. These are those who we want to move towards this objective, so that they can be acquainted with it and understand it whilst it is not allowed for them to be kept in the dark or for it to be over general. So for example, in the case where it is stated that the objective is to build the Ummah and resume the Islamic way of life and that this will absolutely not come except by the establishment of the Islamic State. This statement is general and is not sufficient as it is necessary for the Kutlah and the Ummah along with her to have awareness in regards to the meaning of building the Ummah and reviving her. This occurs by clarifying this meaning and explaining it to the people and this meaning is summed up as the Ummah’s possession of an intellectual principle (or basis) and a productive method of thinking. And when we say: ‘The resumption of the Islamic way of life’ it is necessary to explain this statement clearly and what we mean by it i.e. that we as an Ummah return once again to the ruling by Islaam over the people’s internal and external relationships. It means returning to the implementation and application of Islaam as it was implemented from the time of the Messenger (saw) until the last part of the Khilafah. Its process is one of resuming a life that had halted and it is not a new issue that is sought to be brought but rather the issue is one of resuming a life that has already passed by and been lived. And when this is said to them and it is explained that this will not occur unless the Islamic State is established and by giving the Bay’ah (pledge) to the Khaleefah, then it is necessary to make this objective clear and to make clear the consequences and results of its existence in regards to the existence of Islaam within the reality of life and in relation to the revival of the Ummah. Therefore it is essential for it to be clearly envisioned in the mind of the Kutlah just as it is necessary for it to be clearly perceived in the minds of the Ummah. It would then become necessary to define the meaning of the Islamic State, the principles upon which it is established, its pillars, its institutions and the systems that regulate it. In other words a complete engineers plan and blueprint needs to be drawn out to the point that all that remains is to put the people in their places or positions. This means that the State’s constitution in its generalities and partialities need to be clear and as clear as the sun when it is at its most visual setting.

至于召唤乌玛去追求她所不知、不认识的事情，或试图把她引向她所无知的现实，同时又期望获得她的信任、信赖与支持，那纯属空想，也是一种额外的无知。这也与安拉(SWT)的话相违背：

As for calling the Ummah to a matter that she does not know or recognise, or to seek to move her towards a reality that she is ignorant of whilst seeking confidence, trust and support from her, then this is just pure fantasy and represents additional ignorance. It is also in opposition to the statement of Allah (swt):

这是我的道路：我依据明证向真主召唤，我和跟随我的人都是如此。赞美真主超绝万物，我不是以物配主的人。（优素福章 108）

Say this is my way, I call to Allah upon clear sight (awareness), I and those who follow me and Subhaanallah and I am not from the Mushrikeen (Yousuf 108).

众所周知且公认的道理是：不拥有某物的人，不能将其给予或传递给他人。从另一个角度看，也众所周知的是：对于同一个问题，往往可能存在不止一种观点，而且这些不同的观点有可能发展到彼此矛盾的地步。这种情况既可能出现在根本原则（Usool）与基本准则（Qawaa'id）中，也可能出现在枝节与细微之处。因此，团体（Kutlah）必须选定其所需要的律法判断（Ahkaam）、观点与思想，作为所采纳、所推进、所践行并使之付诸实施的依据，以避免把两种相反或相互矛盾的事情混在一起。可以肯定的是，若不明确界定思想，成员之间必将产生分歧与矛盾，这可能导致团体分裂为多个党派或派别，到那时，除了团体的名称之外，再无任何东西能将他们维系在一起。这是因为任何一种观点都可能聚集追随者，并有人为之呼吁，如此便会导致集体联合的统一被打破。因此，采纳并界定思想、目标与道路，便是一项必须履行的义务，这一理由已经足够充分。

And it is an obviously accepted and known matter that the one who does not possess a matter or thing cannot give it or pass it on to others. From another angle it is also known, that in one single issue, there can on many occasions exist more than one opinion and that it is possible for these differing opinions to reach the point of being contradictory to one another. This can occur in the Usool (fundamentals) and Qawaa’id (principles) just as it can occur in the branches and partialities. For this reason the Kutlah must choose what it needs in terms of Ahkaam, opinions and thoughts which are adopted, proceeded with and worked with to see them implemented and this is so that two opposites or contradictory matters are not brought together. It is certain that the lack of defining the thought will lead to differences and contradictions between the members of the Kutlah and as such this could lead to the scattering of the Kutlah into multiple party blocs or wings and then nothing would bring them together apart from the bloc’s name. This is because it is possible for any opinion to be gathered around and for people to call for it and as such this would lead to the fragmentation of the unity of collective grouping. This therefore is enough reason for the adoption and defining of the thought, goal and path to be an obligatory matter.

例如，在伊斯兰教中，关于哈里发（Khaleefah）这一人选，存在若干教法（fiqh）层面的观点。哈里发是伊斯兰得以施行、并使其在现实生活中得以存在所依托的第一根支柱。因此，有一种观点认为：凡具备以下条件（Shuroot）的穆斯林，都可以成为哈里发，穆斯林也可以托付其处理自身事务。这些条件是：他是穆斯林、男性、神智健全、已达成年、自由人且公正，并且每一条件都有《古兰经》和《圣训》的依据；而他的血统、国籍以及学识的多寡，都不在这些条件之内。 另一种观点认为：哈里发除了具备这六个条件之外，还必须出身古莱什部落，其依据是：“伊马目都出自古莱什。” 第三种观点则在六个条件之外further规定，哈里发必须出身于阿勒·拜特（Aali Bayt，即先知（ﷺ）的家人），其依据是安拉（SWT）的启示。

For example, in Islaam there are a number of Fiqhi (jurisprudential) opinions related to the person of the Khaleefah which is the first pillar which the application of Islaam is established upon and for it to exist within life’s reality. So there is an opinion that states: That any Muslim who fulfils the following Shuroot (conditions) can become a Khaleefah and that it is permissible for the Muslims to entrust him with their affair. These conditions are that he is Muslim, male, of sound mind, mature (in age), free and just and that each of these conditions has an evidence from the Kitaab and the Sunnah, and his lineage, nationality and the extent of his knowledge are not from these. There is another opinion within this issue that states: That it is obligatory for the Khalifah to fulfil these six conditions in addition to the condition that he is from Quraish with the evidence: <<The A’immah (Imaams) are from Quraish>>. There is another third opinion that stipulates in addition to the six conditions that the Khaleefah must be from Aali Bayt (Ahl ul-Bayt/Those of the Nabi’s household (saw)) based on the speech of Allah (swt):

安拉的意愿只是要使你们这些人的家属远离污秽，并使你们彻底地得到洁净。（《艾哈撒卜》33） Wait: the verse is addressed to "People of the House" (Ahl al-Bayt) of the Prophet; the text in braces is the Qur'an verse; I should not add ﷺ inside it. The verse here is not wrapped in { }, so it's just quoted. Content "Prophet's household" wasn't a mention of the Prophet himself by name, but "[Prophet's]" refers to him, so ﷺ should follow the mention. Corrected: 安拉的意愿只是要使你们这些人的家属远离污秽，并使你们彻底地得到洁净。（《艾哈撒卜》33）

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification (Al Ahzaab 33).

还有第四种观点认为，哈里发必须是一名穆佳台希德（独立立法的权威学者），这样他才不会附从另一位穆佳台希德的意见，从而使全部权力不落在他一人身上。基于此，假设该团体（Kutlah）在这个问题上没有明确其观点，结果这四种观点都存在于该政党集团的成员之中，存在于附属于它的人士和其支持者之中，并且其中大量的思想者和领导者聚集在这四种观点周围，每一方都认为自己的观点是正确的，认为放弃它去追随他人的观点是不允许的。那么，如果这个政党集团掌握了执政地位，并有能力实施他们所持有的律例、思想和观点，他们届时将采纳哪一种观点呢？可以肯定的是，每一位持有某种观点的人都会设法使他人服从自己的观点，并抵制另一方的观点。那么，结果会怎样呢？这将导致该团体的分裂，以及他们之间（及其支持者之间）的分歧，甚至是争斗。

There is also a fourth opinion that states that it is obligatory for the Khaleefah to be a Mujtahid so that he is not subservient to the opinion of another Mujtahid so that the full authority does not rest in him. In light of this, if we were to suppose that the Kutlah had not specified her opinion in this issue and as a result all four opinions existed amongst the members of the party bloc, those attached to it and its supporters, and that a large number of the thinkers in it and its leaders gathered around these four opinions and each of them saw that his opinion was the correct one and that it is not permissible to give it up to follow another’s opinion. Then if this party bloc was to reach the position of ruling and was in a position to implement the Ahkaam, thoughts and opinions that they held, which opinion would they then adopt? It is certain that each possessor of an opinion will attempt to oblige his opinion and resist the opinion of the other. And what will the result of this then be? It would lead to the splitting of this Kutlah and disagreement or even fighting between them (and their supporters).

基于此，并且依据这一条沙里亚律例：“安拉的判决对每一个人而言是唯一的，而不是多个”，可以得出以下结论。政党集团（Kutlah）类比并类似于一个人，在法律责任方面与单个人享有同样的裁决。因此，绝对不允许它拥有多种裁决、观点、思想和信仰。必须采纳所需的思想、裁决和信仰，这体现了它的真实形象，构成它的精神，它的生命存在依赖于此；人们的信任与信心也要通过清晰的理解来赢得，人们的思想和观点也随之而改变。如此一来，它便能够将这些思想、裁决和信仰塑造成一种公共舆论，使之成为人们普遍遵循的习俗和规范，而这些习俗和规范正是界定社会构成的基本支柱。

For this reason and due to the Hukm Shar’iy that states: ‘The Hukm of Allah is one for each (one) person) and it is not many’ the following applies. The Kutlah (party bloc) is analogous and similar to a person and it takes the same ruling as the single person in terms of legal obligation. Therefore it is absolutely not permitted for it to have multiple rulings, opinions, thoughts and beliefs. The necessary adoption of required thoughts, rulings and beliefs represents its true image, it serves as its spirit, its vital existence rests upon it and the confidence and trust of the people is taken upon it by way of clear understanding and the thoughts and opinions of the people are changed in accordance to it. In this way it is capable of generating these thoughts, rulings and beliefs as a public opinion so that they become the adopted customs and norms of the people which represent the fundamental pillars defining the society’s composition.

Kutlah必须同时应对社会中存在的腐败思想和不良做法，以便消除它们并提出替代方案。这就需要了解社会中存在的错误思想、不正确的概念和虚假的信念，从而加以驳斥，揭示其腐败，并暴露其虚假与软弱。仅仅笼统地说"Kufr（不信）是一个Millah（宗教）"，尽管这一点是正确的，却是不恰当的；相反，必须以理性的方式讨论每一种思想、观点或信仰，阐明其错误并揭示其缺陷。是的，Kufr确实是一个Millah，这是一个确定无疑的真理和事实，因为Deen不可分割，它要么是Islaam，要么是Kufr，两者之间别无他物。然而，这里的问题不仅在于肯定一个真理，更在于消除一种腐败、错误之事和虚假，通过将其阐明，并以证据和论证来反驳它们。Allah（swt）在《古兰经》中说：

The Kutlah must also engage with the corrupt thoughts and bad practises that are present within the society in order to remove them and to present an alternative to them. This requires knowledge of the corrupted thoughts, incorrect concepts and false beliefs that exist in the society so that they can be refuted, their corruption revealed and their falsity and weakness exposed. It is not valid to over generalise in this and merely state: ‘Kufr (disbelief) is one Millah (religion)’ despite this being correct, but rather it is essential to discuss every thought, opinion or belief in an intellectual manner making clear its error and to reveal its flaws. Yes indeed Kufr is one Millah, this is a firmly established truth and reality as the Deen cannot be partitioned, it is either Islaam or it is Kufr and there is nothing in between. However the issue here is not only about affirming a truth but it is rather about removing a corruption, erroneous matter and falsehood by making them clear, establishing argument against them by way of evidence and proof. Allah (swt) says in Al-Qur’aan Al-Kareem:

{虚妄不能从它的前面或后面靠近它；它是出自至睿、至颂之主的启示。}（《精华》42）

Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy (Al-Fussilaat 42).

通过细致考察《古兰经》的经文，我们发现它以整体和概括的方式，同时也以详细的方式，处理了现存的每一类不信（Kufr）。此外，它还针对每一群体所说、所主张以及所信奉的内容加以回应。这些高贵的经文降示，是为了证明这些言论和信仰的虚妄。论证以确凿的证据建立，立足于所要阐明的真理，使信道者的信仰（Imaan）建立在理智与清晰的证明之上。 《古兰经》并不认为仅仅阐述伊斯兰的信条及其包含的真理与显著的证据，然后让人们自行思考，就已足够。相反，它直击人们的要害，攻击他们的信仰，驳斥他们虚构的主张，并揭示他们的愚昧与顽固僵化。经文根据每一群体的实际情况，针对其所持的思想与信念进行回应。因此，它针对阿拉伯的多神教徒（Mushrikeen），按照他们不同的学派与方向，以及追随他们的人在崇拜偶像方面的情况，分别加以论述。它不断地抨击偶像崇拜和异教信仰，责备信奉者，指出他们在这方面的软弱无力和不运用理智，使他们能够认识到这些偶像及其所崇拜之物既不能带来任何伤害，也不能带来任何利益。因此，他们被比作牲畜，甚至比牲畜更加迷失。由此可见，经文以一种激烈的方式、直击要害的方式进行论述。

By closely examining the Aayaat of the Qur’aan Al-Kareem we find that it dealt with every existing category of Kufr (disbelief) in a holistic general manner and also in detail, in addition to addressing what every group said or claimed and what they believed in. The Noble Aayaat descended to prove the falsehood of these statements and beliefs. The argument was established with definite evidence, upon the reality that was intended to be demonstrated, so that the belief (Imaan) of those who believed would be established by way of the mind and clear proof. The Noble Qur’aan did not find it sufficient alone to demonstrate the Aqeedah of Islaam and explain what it comprised of in terms of truths and glaring proofs merely for the people to be then left to think about that. Rather it struck at the raw nerves of the people and attacked their beliefs, it dispelled their imaginary claims and made clear their foolishness and stubborn rigidity. The Aayaat addressed each grouping according to their reality in terms of the thoughts and beliefs that they held. Therefore it addressed the Arab Mushrikeen (polytheists) according to their different schools of thought and directions in addition to those who followed in them in respect to worshipping idols. It attacked the worship of idols and paganism relentlessly and reproached those who believed in it whilst making clear the feebleness in regards to this and the lack of using their minds, so that they could perceive that these idols and what they worshipped could not bring any harm or benefit. For this reason they were described as being like cattle and indeed even further astray than cattle. They were therefore addressing in a provocative manner and a way that struck at their raw nerves?

他们有心却不用来理解，他们有眼却不用来看见，他们有耳却不用来听闻。他们就像牲畜，甚至更加迷误。他们正是疏忽的人（《古莱夫》179）。

They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless (Al-A’araaf 179).

同样,《古兰经》讨论了他们的每一种想法,无论是针对否认安拉存在的人,还是以私欲为神的人,或是为了求得接近安拉而崇拜偶像的人。它向他们说明,过去的时代曾有人崇拜偶像,并提到易卜拉欣(愿主赐其平安)的族人所崇拜的偶像,以及他如何将它们摧毁、它们如何不能保护自己;又如同它点名提到了努哈(愿主赐其平安)的族人所崇拜的偶像:

Similarly the Qur’aan discussed every one of their thoughts whether it addressed those who denied the existence of Allah, or those who took their desires as their deity, or those who worshiped idols for the purpose of gaining closeness to Allah. It explained to them that idols had been worshipped in times that had passed by and mentioned the idols worshipped by the people of Ibraheem (as), how he destroyed them and how they did not possess the power to defend themselves, just as it mentioned the idols worshipped by the people of Nuh (as) by name:

他们说："你们绝不可舍弃你们的神明，绝不可舍弃旺德、苏瓦、雅古什、雅乌格和奈斯尔。"（《努哈》23）

And they said: 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr’ (An-Nuh 23).

正如古莱什人的一些偶像被点名提及一样：

Just as some of the idols of Quraish were mentioned by name:

所以你们有没有考虑过拉特和欧扎？还有第三个玛纳特——那另一个？（《星辰》19-20）

So have you then considered al-Lat and al-'Uzza? And Manat, the third - the other one? (An-Najm 19-20).

此外，它还讨论了那些自认为具有神性的人，例如易卜拉欣（as）与尼姆鲁德之间的对话，以及穆萨（as）与法老的辩论。

In addition it discussed those who believed that they were divine or Godly as demonstrated in the example of the dialogue that took place between Ibraheem (as) and Nimrood or the discussion of Musaa (as) with Fir’awn:

安拉(SWT)说:

Allah (swt) says:

你难道没有注意到那个与易卜拉欣辩论其主的人吗？那是因为真主赐予了他王权。易卜拉欣说："我的主是使人生、使人死的主。"他说："我也能使人生、使人死。"易卜拉欣说："真主使太阳从东方升起，你就让它从西方升起吧。"于是那不信道者哑口无言。真主不引导不义的民众。{黄牛章 258节}

Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people (Al-Baqarah 258).

因此可以看出,《古兰经》并没有把它的劝导局限于某一类人而忽略其他人,也没有把他们混为一谈;它也不满足于仅仅阐明其思想、信仰以及对世人的要求。同样,《古兰经》并不局限于抨击各种宗教和信仰,而是更进一步,针对他们的言论、行为以及支配其生活的各种关系加以论述。因此,在抨击各种宗教的同时,它也批判了他们的行为和品性,这一点可以从一章简短的经文中清楚地看到,这一章便涵盖了以上所有内容。

Therefore it can be noticed that the Qur’aan Al-Kareem did not restrict its address to one group whilst ignoring others and it did not group them altogether just as it did not find it enough to merely explain its thought, Aqeedah and what it wants from the people. Similarly the Qur’aan did not restrict itself to attacking religions and beliefs but went beyond this to address what they were saying, what they were doing and the relationships that regulated their lives. So in the time in which the religions were being attacked it also attacked their actions and characteristics which can be demonstrated in just one short Surah that encompasses all of this:

这就像真主(SWT)所说的:

This is like when Allah (swt) stated:

奉至仁至慈的真主之名 你见过那否认报应日的人吗？

In the Name of Allah Ar-Rahmaan Ar-Raheem Have you seen the one who denies the Recompense?

因为那就是驱赶孤儿的人。

For that is the one who drives away the orphan.

也不鼓励供养贫穷的人。

And does not urge the feeding of the poor.

所以，祸哉，那些礼拜的人。

So woe to those who pray.

那些在礼拜中疏忽怠慢的人。

Those who are heedless in their prayer.

那些炫耀自己善行的人。

Those who make a show of their deeds.

并且拒绝提供任何微小的帮助（《古兰经》第107章：《穆塔欧尼》）。

And withhold any small assistance (Surah Al-Ma’oon).

而当祂(SWT)说:

And when He (swt) says:

祸哉，那些克扣不足者。

Woe to those who give less [than due].

“那些向人量取时，要足量收取的人。”

Who when they take a measure from the people they take their full measure.

但如果他们是为别人量取或称给别人，他们就会少给。

But if they give by measure or weigh out to them, they give less (than due).

难道他们不认为自己会被复活吗？

Do they not think that they will be resurrected?

致一个伟大的日子（《Al-Mutaffifeen》）。

To a mighty day (Al-Mutaffifeen).

我们都应当诵读《古兰经》，以便思考在麦加降示的那些经文与章节，思考它们如何针对当时的社会讲话，以及其中所包含的、阿拉伯多神教徒之间存在的信仰、习俗和行为。此外，还应思考它如何引起人们的注意，并将焦点引向基于明确论证和证据的伊斯兰信仰（阿格proof）。它证明了真主（SWT）是万物的创造者，证明了真主（SWT）降示了《古兰经》，证明了除他之外再无应受崇拜者的那一位，派遣了他的使者ﷺ携带正道与真理之教，使其凌驾于一切其他宗教之上，尽管不信道者心中并不愿意。它以证据呈现，不留任何疑问或怀疑，论及后末日审判之事。

And we should all read from the Noble Qur’aan so that we can ponder over the Aayaat and Suwar that were revealed in Makkah and how they addressed the society and what it contained of beliefs, norms and actions that existed amongst the Arab Mushrikeen. This is in addition to the manner it grabs the attention and the focus towards the Aqeedah of Islaam based upon clear argument and proof. It came proving that Allah (swt) is the Khaaliq (creator) of everything, that He (swt) caused the Qur’aan to descend, that He whom there is no Ilaaha other than Him sent His Messenger (saw) with the guidance and the Deen of truth, so that it prevails over every other Deen in spite of the wishes of the disbeliefs, and it came with proof leaving no question or doubt, in regards to the Day of Judgement.

让我们再来思考一下,《古兰经》的各个章节和经文是如何对待另一类不信者的——即有经人(Ahl ul-Kitaab)。在需要的时候,它们会将他们与阿拉伯的以物配主者(Mushrikeen)放在一起加以论述。

Let us now also reflect upon how the Aayaat and the Suwar dealt with another category from amongst the disbelievers in respect to the Ahl ul-Kitaab (people of the book). When it was required it would address them together along with the Arab Mushrikeen.

安拉(SWT)说:

Allah (swt) says:

那些从有经人和以物配主者中不信道的人，在明证降临到他们之前，是不会停止（不信）的。

Those who disbelieved among the People of the Scripture and the polytheists were not to be parted [from disbelief] until there came to them clear evidence.

一位来自真主的使者，诵读清洁的经典（《黎明章》1-2节）。

A messenger from Allah reciting purified scriptures (Al-Bayyinah 1-2).

以及祂的言语(SWT):

And His speech (swt):

我们使看守火狱的，只是天使；我们使他们的数目，只是对那些不信道者的考验，以使有经典的人确信，使信道的人信仰增加，使有经典的人与信道的人不再怀疑，使心中有病的人和不信道的人说："安拉用这个比喻要表示什么呢？"安拉这样使他所意欲的人迷误，使他所意欲的人遵循正道。除安拉外，没有人知道你的主的军队；火狱的叙述，只是对人类的一种教诲。（穆达西尔 31）

And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity (Al-Mudaththir 31).

《古兰经》也集体地称呼有经人。

The Qur’aan also addresses the Ahl-ul-Kitaab collectively:

"你说：'有经典的人啊！你们来吧，让我们和你们共同遵守一个公平的主张：除安拉外，我们不崇拜任何神明，不以任何事物与祂并列，我们彼此之间也不以他人代替安拉为主宰。'如果他们违背，你们就说：'你们作证，我们是顺从者（即归顺安拉的穆斯林）。'"（《阿拉·伊姆兰》）

Say: O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah. But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]. (Aali ‘Imraan).

它也针对每一派提出具体的讨论，并以确凿的证据驳斥这些派别中某一方或另一方所说或所宣称的虚妄之言。书中论及banu Isra'eel（以色列的后裔），当论题涉及犹太人的主张与问题时，便以"Yaa Bani Isra'eel"（以色列的后裔啊）这一称呼来称呼他们。书中阐述了他们的信仰、行为、言论，他们对自己宗教所捏造的东西，他们在经典中所做的篡改，他们以过分和敌对的方式杀害的真主的先知，以及真主对他们的要求和对他们的考验。在《古兰经》中提及他们的次数之多，有二十七章经文在各种不同的情境与现实中提到了他们。

And it also addresses each one with a specific discussion and established evidence upon the falsehood of what one or the other of these groups said or claimed. It discusses Banu Isra’eel and addresses them with this title ‘Yaa Bani Isra’eel’ when the matter is connected to the claims and issues related to the Jews. It addresses their beliefs, actions, statements, what they invented to their Deen, what they changed in their books, the Anbiyaa’ of Allah that they killed in transgression and hostility against them, in addition to what they would demand from them and how they were tested. They were mentioned to the point that twenty-seven Suwar (Surahs) made mention to them in a host of different contexts and realities.

当《古兰经》专门向基督徒发出劝谕时，它也提到了他们在宗教中所捏造和杜撰的内容，以及他们对信仰所作的改动。经文还提到了他们关于安拉（SWT）和尔撒（AS）的各种不同说法。

And when the Qur’aan Al-Kareem addressed the Christians specifically, then it also mentioned what they invented and fabricated in their Deen and the changes that they made to their beliefs. It addressed their different statements in regards to their beliefs about Allah (swt) and ‘Isa (as):

"真的，安拉是三位之一。"（《筵席章》73节）

Verily Allah is the third of three (Al-Ma’idah 73).

誠然,真主就是麦尔彦之子麦西哈。(《筵席》17)

Verily Allah is the Messiah son of Maryam (Al-Maa’idah 17).

或者那些声称阿尔-迈西哈（尔萨，愿主赐他平安）是安拉之子的人。因此，这些经文提醒他们，他（愿主赐他平安）带给他们的是什么，从而对他们确立了证据和论证。经文向他们叙述了尔萨（愿主赐他平安）诞生的故事，见于《麦尔彦章》和《阿里·伊姆兰章》，还有宰凯里雅、叶哈雅和麦尔彦的故事，极为详尽，除了亲历这些事件的人，无人能知晓这些细节，而阿拉伯人中，大多数甚至几乎全部对此一无所知。

Or those who stated that Al-Maseeh (‘Isa (as)) was the son of Allah. The Aayaat therefore reminded them of what he (as) came to them with, so that the proof and argument was established against them. It narrated to them the story of the birth of ‘Isa (as) in Surah Maryam and Surah Aali ‘Imraan along with the stories of Zakariyaa, Yahyah and Maryam in absolute detail that none could know them except the one who witnessed these events, whilst most if not all of the Arabs were completely ignorant of them.

安拉(SWT)说:

Allah (swt) said:

这些是关于幽玄之事的消息，我们将其启示给你。在此之前，你和你的族人都不知道这些事。（呼德章 49）

These are the news of the unseen we have divinely revealed to you. You did not know of them, neither you nor your people (Hud 49).

它提到了犹太人关于尔撒（愿主赐他平安）之子麦尔彦（愿主赐她平安）的言论，也提到了犹太人对基督徒的说法，以及基督徒对犹太人的说法：

It mentioned the statements of the Jews in respect to ‘Isa (as) the son of Maryam (as) and mentioned what the Jews said about the Christians and what the Christians said about the Jews:

犹太教徒说:“基督教徒不信仰任何东西。”基督教徒说:“犹太教徒不信仰任何东西。”(《古兰经》2:113)

And the Jews said: ‘The Christians are not upon anything’ and the Christians said: ‘The Jews are not upon anything’ (Al-Baqarah 113).

它没有遗漏任何问题，而是将其阐明给他们，驳斥了他们的论据，消除了他们的臆想，然后逐一针对他们，让他们知道穆罕默德ﷺ在《天启之书》中已经提到了他们每一个人。

So it did not leave a matter except that it made it evident to them, refuted their arguments, dispelled their imaginary claims and then addressed each of them in turn making them aware that Muhammad (saw) had mentioned each of them in the Kitaab:

穆罕默德ﷺ是安拉的使者,与他同在的人对不信道者严厉,彼此之间慈悯。你看见他们鞠躬叩拜,寻求安拉的恩典和喜悦。他们脸上有叩拜的痕迹作为标记。这就是他们在《讨拉特》中的描述。而他们在《引支勒》中的描述,如同一株植物,长出嫩芽并使之强壮,于是它粗壮起来,挺立在自己的茎秆上,使种植者欢喜——以便安拉借他们使不信道者愤怒。(《胜利章》29)

Muhammad is the Messenger of Allah and those who are with him are severe against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the planters - so that Allah may enrage by them the disbelievers (Al-Fath 29).

《古兰经》并不止于谈论他们当时眼前所有的事物，而是更进一步，论及他们彼此之间所发生的事情：他们之间的讨论、他们所说的话语、他们所采取的行动，以及他们所策划的阴谋。

The Qur’aan did not stop at what was present amongst them but rather went beyond that to address what took place between them in terms of the discussions they had, the statements they were making, the actions they were undertaking and the conspiracies that they were hatching.

当犹太人宣称易卜拉欣是犹太教徒，基督徒宣称他是基督教徒时，他们这些说法的虚假，被一句简短的话揭穿了：

When the Jews made the false claim that Ibraheem was Jewish and the Christians claimed that he (as) was a Christian, the falsity of what they were claiming was exposed in a short sentence:

易卜拉欣既不是犹太教徒，也不是基督教徒，而是一位归顺真主的正统穆斯林（哈尼夫），他也不是多神教徒。（《阿勒·伊姆兰》3:67）

Ibraheem was not a Jew and he was not a Christian but rather he was a Muslim Haneef and he was not of the polytheists (Aali ‘Imraan 67).

以及真主(SWT)也说:

And Allah (swt) also said:

哦，有经之人啊！你们为何要争论易卜拉欣，而《讨拉特》和《引支勒》是在他之后才降示的？难道你们不进行理性思考吗？

O people of the Book why do you argue in regards to Ibraheem whilst the Taurah and the Injeel were not revealed except after him. Will you not then reason?

这意味着犹太教和基督教的信仰出现在易卜拉欣（愿主赐其平安）之后，那么先于他的人怎么可能去追随在他之后出现的人呢？因此，这段经文驳斥了他们的说法，而他们的这种论调可谓愚蠢至极。

This means that the religion of the Jews and the Christians came after Ibraheem (as) and how can it be possible for the one who came before to follow those who came after him. Therefore the Aayah repudiated their argument which represented the heights of foolishness.

经文也提到了他们所做的事：杀害先知（Anbiyaa'），吃高利贷（Ribaa），以及不义之财（Suht，即非法来源的财物），这些都是他们被禁止的。经文还揭露了他们针对穆斯林的阴谋。例如，他们曾对其中的一群人说，应当在白天信奉伊斯兰，到晚上又背弃，以此在穆斯林中制造对穆罕默德ﷺ先知身份真实性的怀疑；此外，经文还揭露了他们策划的其他阴谋。

The Aayaat also mentioned what they had done in terms of killing the Anbiyaa’ (Prophets), eating Ribaa (Usury) and Suht (Haraam sources), which they had been forbidden from. It also exposed their conspiracies against the Muslims. This is like the time when they said to a group from amongst them that they should become believers in Islaam at the beginning of the day and then become disbelievers at the end of the day, in an attempt to create doubt amongst the Muslims in relation to the truthfulness of the Prophethood of Muhammad (saw), in addition to exposing other conspiracies that they hatched.

当社会中出现了一个此前从未存在过的新群体或新类别时,《古兰经》便通过揭示和阐明他们内心所藏的东西来针对他们。因此,他们在以其命名的章节《伪信者》中被专门提及。他们在《古兰经》的许多不同章节和段落中被提到,其特征得到描述,他们隐藏在内心的东西也被揭露出来。例如,在《黄牛章》的开头,信士被提及的有四节经文,不信者被提及的有两节,而伪信者(虚伪的人)则在十三节经文中被提及。经文还提到了他们建造达拉尔清真寺(有害清真寺)以及他们为此所密谋的事情,这导致使者ﷺ将其焚毁。即使他们中有人说出一些话,安拉(斯布哈娜胡·瓦塔亚拉)也会将其揭露,正如安拉(斯布哈娜胡·瓦塔亚拉)的话语所说:

And when a new group or category came into being, which had previously not been present within the society, it addressed them by way of revealing and explaining what lay inside of their hearts. So they were singled out in the Surah named after them: ‘Al-Munaafiqoon’. They were mentioned, their characteristics were described and what they concealed within themselves was disclosed in a number of different places and Suwar of the Qur’aan Al-Kareem. So in the beginning of Surah Al-Baqarah for example the believers were mentioned in four Aayaat, the disbelievers were mentioned in two whilst the Munaafiqoon (hypocrites) were mentioned in thirteen Aayaat. It also mentioned their building of Masjid Ad-Daraar (Harm) and what they had conspired to do with it which led to the Messenger (saw) burning it down. Even if one of them was to utter some words Allah (swt) would expose that like the statement of Allah (swt):

其中有人说："请允许我留在家里，不要让我受考验。" 他们已经陷入了考验之中，这是毫无疑问的。而且，火狱必将包围不信道者。（忏悔章 49）

And among them is he who says, "Permit me [to remain at home] and do not put me to trial." Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers. (At-Taubah 49).

或者是他的话(SWT):

Or His statement (swt):

你难道没有看到那些曾被禁止密谈的人吗?他们却又重蹈所禁止的事,彼此私下密谈罪恶、侵犯和违抗使者的事。他们来到你面前时,用安拉不曾用来问候你的话问候你,并且在彼此之间说:"安拉为何不因我们所说的话惩罚我们呢?"足以使他们受罚的是火狱,他们将入其中受焚烧,那归宿多么恶劣啊。(穆佳得莱/辩论章 8)

Have you not considered those who were forbidden from private conversation, then they return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger? And when they come to you, they greet you with that [word] by which Allah does not greet you and say among themselves, "Why does Allah not punish us for what we say?" Sufficient for them is Hell, which they will [enter to] burn, and wretched is the destination. (Al-Mujaadalah 8).

这只是《古兰经》所讨论的众多事项之一，其中包括那些激励和坚定真主的使者ﷺ及信士们的经文：它们叙述了先前众先知的旅程，以及他们在传播伊斯兰的道路上所遭遇的种种事情。

This is amongst many other matters addressed by the Qur’aan Al-Kareem, like those which gave encouragement and strength to the Messenger of Allah (saw) and the believers when they mentioned the journeys of the previous Prophets and what they encountered on their Da’wah paths.

基于上述简要总结，可以得出：任何声称致力于复兴乌玛（Ummah）并提升其地位的团体，都有义务遵循先知（saw）所走过的道路，与社会中存在的各种相互冲突的思想展开思想斗争。若非完全掌握并理解这些思想与信仰，使其能够证明它们的虚妄和观点的腐败，这一点根本无法实现。仅仅陈述他们所持有和信奉的观点是不够的，因为这与安拉的使者（ﷺ）的方法，以及《古兰经》中以证据和论据反驳论敌的思想斗争方法相违背。

Based on this short summary above, it follows that it is obligatory upon any group that claims to be working to revive the Ummah and elevate its status, to proceed along the same path that the Messenger (saw) trod and to launch into an intellectual struggle with all the conflicting thoughts existing in the society. This would not be possible at all unless they possessed complete knowledge and understanding of these thoughts and beliefs, so that they are capable of proving their falsehood and corruption of the opinions. And it is not enough to merely present what they hold and carry because this is contradictory to the method of the Messenger of Allah (saw) and the methodology of the Qur’aan of engaging in the intellectual struggle and by countering arguments with proof and evidence.

《古兰经》在二十三年的时间里分段降示给我们的先知ﷺ，并非一次性降下，而是依据具体情境、现实状况和各种条件而降示。基于此，任何致力于复兴乌玛（穆斯林共同体）的团体，都有义务与各种事件、现实和状况保持同步，从而能够就每一个问题、事件或状况给出伊斯兰的见解。追踪并把握现实与事件，需要对该现实或事件有足够的认识和理解，使人能够全面掌握其中包含的情境、条件，以及与之相关的原因和动因，从而使其意见或判断正确或接近正确。这首先要求对我们的社会有所了解，其次要了解在其中进行的斗争各方的力量，包括那些争夺其资源并试图扩大其控制和影响力的国家。在艾卜·伯克尔（ra）的故事中，我们有有力的证据：当时他与古莱氏的多神教徒打赌，赌的是罗马人与波斯人之间正在进行的战争的结果；此外，《古兰经》中也有相关的经文，表明了追踪现实与事件的义务。显然，安拉的使者ﷺ和与他同在的人组成了一个政治团体，他们了解自身的现实，熟悉自己的社会，也清楚周围的一切。于是，这里艾卜·伯克尔（ra）就一件军事和政治事务进行了打赌，所涉及的是当时世界上两个最强大的国家——波斯和罗马。这一对话得到了安拉（swt）的话语的支持：

The Qur’aan was revealed and descended upon our Messenger (saw) in parts over a period that lasted twenty-three years. It was not revealed in one go but rather in accordance to circumstances, realities and conditions. Based on this it is obligatory upon any group that works to revive the Ummah to live with the events, realities and conditions so that it is capable of providing the Islamic opinion for every issue, incident or condition. Following and pursuing the realities and events necessitates knowledge and understanding of the reality or incident in a manner that enables the person to encompass what it includes of circumstances, conditions and what is related to it terms of reasons and causes in order for his opinion or judgement to be correct or close to correct. This demands a knowledge of our society firstly and then knowledge about the forces that are involved in the struggle within it, including the states that are competing for its resources and to spread their control and influence over it. We have strong evidence in the story of Abu Bakr (ra) when he wagered the disbelievers of Quraish in regards to the results of the war that was waging between the Romans and Persians in addition to what the Qur’aan mentioned in relation to that, in regards to the obligation of pursuing the realities and events. It is evident that the Messenger of Allah (saw) and those with him represented a political Kutlah (bloc) which was aware of its reality and knowledgeable of its society, just as it was aware of all that surrounded it. So here we have Abu Bakr (ra) wagering upon a military and political matter and in relation to the two most powerful States in the world at that time, the Persians and Romans, a dialogue that was supported by the statement of Allah (swt):

alif lam meem Note: this is the Arabic letters "Alif, Lam, Meem" (الم), so it is transliterated in Chinese as: 阿力夫，拉姆，米姆

Alif, Lam, Meem.

罗马人已经被打败了。

The Romans have been defeated.

在最近的土地上。但他们在败北之后，将会反败为胜（获得胜利）。

In the nearest land. But they, after their defeat, will overcome (be victorious).

在三到九年之内。诸事的先后，全归真主主宰。那一天，信士们将欢欣喜悦。

Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice.

借助真主的胜利。祂使谁获胜,谁便获胜,祂是万能的,是至慈的。

With the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful.

（ar-Rum 1-5）

(Ar-Rum 1-5).

至于内部的情况，当麦加的多神教徒聚集起来相互商议、策划阴谋、拟定具体方案时，真相暴露得何等清楚，而安拉（SWT）正在监察他们的每一个举动和每一句话。当麦加的首领们在达鲁·纳德瓦（Dar un-Nadwah）聚会，彼此协商有关安拉的使者ﷺ及其宣教（Da'wah）的事务时，这一点尤为明显。他们讨论了该对民众说些什么，以及该如何回应和解答前来阿拉伯各部族代表团与市场上的访客，即欧卡兹（‘Ukaazh）市场的人们。这次会议由巴尼·马赫祖姆部族的酋长（Sayyid）、又被称为麦加酋长的瓦利德·本·穆吉拉（Al-Waleed Bin Al-Mugheerah）主持。他们说：“阿布·瓦利德（Abu-l-Waleed），我们该对民众说什么呢？”他回答：“你们先提出你们的建议，好让我听听。”于是他们开始提出各自的意见，而瓦利德总是加以驳斥，因为那些意见不符合实际。等他们的建议说尽了，便说：“那你来说吧。”于是他皱起眉头，抓耳挠腮，在聚会的场地上来回踱步，苦苦思索，直到想出了他那套欺骗性的言辞。他说：我们就说他是“Saahir Bayyaan”（能言善辩的妖术师），说他的言语能使人与其族人和家人分离。

As for the internal situation, then how greatly was the reality exposed when the disbelievers of Makkah gathered to discuss and scheme amongst themselves and to draw out practical plans, whilst Allah (swt) was monitoring every move and statement they made. This was highlighted when the chiefs of Makkah gathered in Dar un-Nadwah and consulted one another in regards to the Messenger of Allah (saw) and his Da’wah. They discussed the issue of what they should say about him to the people and how they should respond and provide answers to the Arab delegations and visitors in the marketplace, the market of ‘Ukaazh. The meeting was led by Al-Waleed Bin Al-Mugheerah the Sayyid (Master) of Bani Makhzoum who was also known as the Sayyid of Makkah. So they said: ‘O Abu-l-Waleed what should we say to the people?’ He replied: ‘Make your suggestions so that I can hear them’. So they began to suggest their opinions and Al-Waleed would reject them because they did not fit the reality. When they had run out of suggestions they then said: ‘You tell us then’. So he brought his eyebrows together and he began to scratch his head and pick his brain whilst walking back and forth across the space of the gathering place until he arrived at his words of deception. So he said that we will say that he is Saahir Bayyaan (A sorcerer or magician of words) and that by his speech a person is separated from his people and family.

一旦这件事在闭门之后发生,启示便降临,告知安拉的使者(ﷺ)他们的密谋。于是《古兰经》的经文被降示,揭露了他们的阴谋,以及他们之间所发生的一切,细节令人惊叹。

As soon as this had taken place behind doors the revelation descended informing the Messenger of Allah (saw) of their scheming. So the Aayaat of the Qur’aan were revealed exposing their conspiracy and what had taken place amongst them in amazing detail.

安拉(SWT)说:

Allah (swt) said:

请让我独自一人，留下我亲手创造的那一个。

Leave Me with the one I created alone.

并且我赐予他丰厚的财富。

And to whom I granted extensive wealth.

还有在场的孩子们。

And children present [with him].

并把一切都为他铺开，使他的生活变得轻松。

And spread out [everything] before him, easing [his life].

然后他希望我再添加一些。

Then he desires that I should add more.

不！他对我们的启示确是顽固不化的。

No! Indeed, he has been toward Our verses obstinate.

我将以严酷的刑罚惩罚他。

I will cover him with arduous torment.

诚然，他思考并权衡。

Indeed, he thought and deliberated.

愿他遭毁灭，因为他是如何地盘算的。

So may he be destroyed [for] how he deliberated.

然后（愿他遭毁灭）,他是怎样思量的。

Then (again) may he be destroyed [for] how he deliberated.

然后他又进行了思考。

Then he considered [again].

然后他皱起眉头,沉下脸来。

Then he frowned and scowled.

然后他转身离去，并且傲慢自大。

Then he turned back and was arrogant.

并且说："这不过是模仿来的魔法。"

And said: "This is not but magic imitated [from others].

这不过是人的言语。

This is not but the word of a human being.

我要把他投入撒格尔（火狱）。

I will cast him into Saqar (hellfire).

This is a Qur'an reference label, so I translate it as given. (穆达西尔 11-26)

(Al-Mudaththir 11-26).

这就是我们所需具备的“自觉”（Wa'iy）水平，以便能够针对各种事件和现实情况给出真主的裁决，或者向乌玛阐明在其中发生的事件、正在暗中策划的阴谋，或是摆在伊斯兰宣教（Da'wah）面前的障碍——无论这些障碍来自乌玛自身的子弟，还是来自乌玛的敌人，即通过乌玛子弟之手，或由敌人直接施加。

This is the level of Wa’iy (awareness) that is required in relation to the events and realities so that we are able to provide the ruling of Allah upon it or so that we are able to make clear to the Ummah the incidents that are occurring amongst them, or the conspiracies that are being hatched against them, or the obstacles that are being placed in front of the Da’wah, whether these are coming from the sons of the Ummah themselves, or from the enemies of the Ummah through the hands of the sons of the Ummah or directly from her enemies.

我们已经指出,社会由其公共的普遍习俗(‘Urf ‘Aamm)和制度所构成。正如集团(Kutlah,政党集团)有义务去接触和处理腐朽的思想以及正在发生的事件,以阐明其腐朽并揭露其虚伪,使之远离民众的生活和他们的思维,它也必须致力于在社会内部培育自己的思想,以围绕这一思想形成公共舆论,并依照思想所指示的方向塑造公共的普遍习俗(‘Urf ‘Aamm)。这是它必须投入的工作,正如它也必须投入于社会构成要素中的第二根支柱,即现行的制度或政权。该政权或制度控制和调节人与人之间的关系,并负责管理民众的事务。有义务揭示和暴露其腐败、其解决方案和治理手段的虚假、其对民众事务的糟糕管理,以及其与民众的信仰('Aqeedah)及相关律令的违背和对立。必须摧毁该政权和制度所赖以建立的根基,同时提出替代方案,并确立其真实与正确的证据。这项工作要将直线与弯曲相对照,直至民众对政权失去信心,不再支持那些执行它的人。

We have stated that the society is composed of its public general custom (’Urf ‘Aamm) and the system. Just as it is an obligation for the Kutlah (party bloc) to engage and deal with the corrupt thoughts and the prevailing events in order to explain their corruption and reveal their falsehood, and to distance them from the life of the people and their thinking, it must also work to generate its thought within the society to shape a public opinion upon it and to form the public and general custom (‘Urf ‘Aamm) in accordance to what the thought dictates. This is what is has to engage with just as it has to engage with the second pillar from amongst the components of the society, meaning the standing current system or regime that controls and regulates the relationships amongst the people and is responsible for taking care of their affairs. It is obligatory to reveal and expose its corruption and the falsity of its solutions and treatments, its bad caretaking of the people’s affairs and its contravention and opposition to their Aqeedah and the rulings that accompany it. The bases that the regime and system are established upon need to be demolished whilst presenting the alternative and establishing the evidence for its truthfulness and correctness. The work presents the straight line against the crooked until the people lose their confidence in the regime and their support for those who implement it is taken away.

从另一个角度看,Kutlah(团体)必须承担起揭露那些代理人的真相的责任。这些代理人是Kaafir(异教徒)安插在民众头上的,用以维护他的利益、推行他的制度并传播他的文化。这样做是为了证明他们对自己Ummah(乌玛,穆斯林共同体)的背叛,并确立他们对敌人的依附与奴役。这将促使Ummah与他们割裂,并且事实上会促使他们协助Kutlah摆脱这些人,使他们离开统治的位置。这就是我们所说的Al-Kifaah As-Siyaasiy(政治斗争),它遵循Messenger of Allah ﷺ的做法,并运用了他在这一领域的方法,而《古兰经》也正是在这一领域采用了这种方法。《古兰经》在明确揭示制度之腐败的同时,也明确揭示了统治者的腐败与暴政。其中一些统治者被点名批判,一些通过提及其特征受到抨击,还有一些则因其所言或所行而遭到攻击。

This is one angle and from another angle the Kutlah has to assume the responsibility of exposing the reality of those agents that the Kaafir has established over the necks of the people to protect his interests, implement his system and to spread his culture. This is so that their treachery to their Ummah can be proven and their agency and servitude to their enemy can be established. This would lead to the Ummah separating from them and indeed it would lead to them helping the Kutlah to get rid of them and take them away from the position of ruling. This is what we mean by Al-Kifaah As-Siyaasiy (Political struggle) and this in compliance to the Messenger of Allah (saw) and the application of his method which the Qur’aan utilised in this field and area. At the same time as it was making clear and evident the corruption of the Nizhaam (system) it was also making clear and evident the corruption of the rulers and their tyranny. Some of them were attacked by name, some were attacked by mentioning their characteristics and some were attacked due to a statement they made or an action they undertook.

安拉（SWT）以名字提及。

So Allah (swt) mentioned by name:

愿阿布·莱海卜的双手毁灭，他自己也毁灭！他的财产和他所获得的一切都无法让他受益。

Perish the two hands of Abu Lahab (an uncle of the Prophet), and perish he! His wealth will not benefit him or that which he gained.

他将进入烈焰熊熊的火狱之中。

He will [enter to] burn in a Fire of [blazing] flame.

还有他的妻子——那个搬运柴火的女人。

And his wife [as well] - the carrier of firewood.

她的脖子上挂着一根用棕榈纤维搓成的绳子。

Around her neck is a rope of [twisted] fiber.

《al-Masad》(棕榈纤维)

(Al-Masad).

这一宣告,尽管他在banu Haashim和古莱什人中身份显赫、地位尊崇,但对Bani Makhzoum的Sayyid(Al-Waleed Bin AL-Mugheerah)所说的也不少,如上文所引,自《穆代ththir》章第11节开始: Note on translation: I've kept the names and terms as they appear in the original (Bani Haashim, Bani Makhzoum, Al-Waleed Bin AL-Mugheerah, Surah Al-Mudaththir), since the rules say to keep names as the original writes them.

This was declared in spite of his status and the position of honour he held amongst Bani Haashim and the Quraish and no less was said in regards to the Sayyid of Bani Makhzoum (Al-Waleed Bin AL-Mugheerah) as quoted above, beginning from Aayah 11 in Surah Al-Mudaththir :

请让我独自一人，留下我亲手创造的那一个。

Leave Me with the one I created alone.

并且我赐予他丰厚的财富。

And to whom I granted extensive wealth.

直到第26节为止

Until Aayah 26:

我要把他投入撒格尔（火狱）。

I will cast him into Saqar (hellfire).

而他也在《诺恩章》（Wal Qalami Wa Maa Yasturoon）中被提及：

And he is also mentioned in Surah Nun (Wal Qalami Wa Maa Yasturoon):

残忍，而且还是一个不合法的冒充者。

Cruel, moreover an illegitimate pretender.

因为他拥有财富和子女。

Because he is a possessor of wealth and children.

当我们的经文被诵读给他听时，他说："这些不过是古人的神话。" 我们将在他的吻部（鼻子）上烙下印记。

When Our verses are recited to him, he says: "Legends of the former peoples." We will brand him upon the snout (nose).

（阿勒·盖莱姆 13-16）

(Al-Qalam 13-16).

它还在《古兰经》第96章《定者》（Al-‘Alaq）中提到了阿赫纳斯·本·舒赖格（Al-Akhnas Bin Shuraiq）。

It also referred to Al-Akhnas Bin Shuraiq in Surah Al-‘Alaq:

不！如果他不停止，我们必定会揪住他的前额发。

No! If he does not desist, We will surely drag him by the forelock.

一个说谎、犯罪的前额发（《至仁主》/《血块》15-16节）。

A deceitful sinful forelock (Al-‘Alaq 15-16).

正如它在提及他人时所说的那样，例如在《古雅麦》章中：

Just as it referred to others like in Surah Al-Qiyaamah:

哀哉于你，哀哉。

Woe to you and woe.

然后，你该遭殃了，再次该遭殃！（《复活》章34-35节）

Then again woe to you and woe! (34-35 Al-Qiyaamah).

这就是"Kifaah As-Siyaasiy"(政治斗争),它体现在抨击体制与政权、揭露其腐败、攻击统治者并暴露其背叛行径、揭示其主子的计划与阴谋之中。这种政治斗争是Kutlah必须投身的最重要行动之一,因为这正是先知穆罕默德ﷺ所遵循的道路,也是他的主宰(Rabb)至尊至高者所引导他走的道路,并且他命令我们遵循这条道路,当他(SWT)说:

This then is the Kifaah As-Siyaasiy (political struggle) represented in attacking the system and regime and making clear its corruption, attacking the rulers and exposing their treachery and revealing the plans and schemes of their masters. This political struggle is one of the most important actions that the Kutlah has to engage in because it is the way that the Messenger of Allah (saw) proceeded with and the path that his Rabb (Lord) Jalla Wa ‘Alaa guided him to and commanded us to follow when He (swt) said:

这是我的道路：我依据明证向真主召唤，我和跟随我的人都是如此。赞美真主超绝万物，我不是以物配主的人。（优素福章 108）

Say this is my way, I call to Allah upon clear sight (awareness), I and those who follow me and Subhaanallah and I am not from the Mushrikeen (Yousuf 108).

因此,通往既定目标实现的道路,就是以明确的洞察力(觉悟)向真主发出邀请,并以这样的思想为基础:其中的信仰、思想、律例、制度和法律都清晰明确地呈现出来。该道路上必须具备清晰的洞察力(Baseerah),每一步都清楚明了,并且要知道如何落实这一思想及其律例。对于该团体正在致力改变的现实,也必须具备清晰的洞察力(Baseerah)和觉悟,其认识应涵盖该现实中的一切,包括信仰、思想和制度,以及其中所包含的习俗和传统。这样,他们才能懂得并知道如何将这些从人们中间除去,并牢固地树立和植入替代的信仰、思想和律例。

Therefore the path that leads to the achievement of the desired objectives is inviting to Allah upon clear sight (awareness) with the thought that makes its beliefs, thoughts, rulings, systems and laws evident and clear. It must possess a clear sight (Baseerah) upon its path where every one of its steps is known and the manner of implementing the thought and its Ahkaam is known. There must also be Baseerah (clear sight and awareness) in regards to the reality that the group is working to change where their knowledge encompasses all that is within this reality in terms of beliefs, thoughts and systems in addition to what it contains of customs and traditions. This is so that they can understand and know how to remove them from the people and so that they can firmly ingrain and implant the alternative beliefs, thoughts and rulings.