伊斯兰信仰（'Aqeedah）构成国家的根基。因此，凡与国家的实体、结构、问责制度或与之相关的任何其他方面，除非以伊斯兰信仰为其基础，否则一概不允许存在。同时，伊斯兰信仰也是宪法和沙里亚法律的基础；因此，凡与宪法或法律相关的任何事物，除非源自伊斯兰信仰，否则一概不允许存在。

The Islamic belief ('Aqeedah) constitutes the foundation of the state. Hence, nothing is permitted to exist within its entity, its structure or its accountability or any other aspect connected to it, unless the Islamic 'Aqeedah is its basis. At the same time, the Islamic 'Aqeedah acts as the basis of the constitution and Shari’ah laws; thus, nothing related to the constitution or to the laws is permitted to exist unless it emanates from the Islamic 'Aqeedah.

国家是通过新思想的出现而形成的，国家正是建立在这些思想之上。当这些新思想发生变化时，国家中的权力（即管理人民事务和处理其问题的权力）也随之改变，因为如果这些思想转化为观念（即其含义被理解，其可信度得到确立），它们就会影响人的行为，而这种行为便会依照这些观念展开。于是，人对生活的看法发生改变，而随着这种看法的改变，他对利益的看法也随之改变。权力不过是对这些利益的监护以及对其管理的监督；因此，生活观是国家得以建立的基础，也是权力得以确立的基础。然而，生活观是由某种特定的生活思想所产生的。因此，这种生活思想便成为国家的基础，也成为权力的基础。

The state comes into being by the emergence of new ideas upon which it is established. The authority (the governing of people’s affairs and the management of their issues) in the state changes when the new ideas change, since if these ideas turned into concepts (i.e. if their meaning was perceived and their credibility was established), they would influence man’s behaviour. This behaviour would then proceed according to these concepts. Thus, man’s viewpoint about life changes, and according to its change, his viewpoint towards the interests also changes. The authority is simply the guardianship of these interests and the supervision of their management; thus the viewpoint about life is the basis upon which the state is built and it is the basis upon which the authority is established. However, the viewpoint about life is generated by a specific thought about life. Hence, this thought about life becomes the basis of the state and the basis of the authority.

由于对生活的特定看法体现在一系列概念、标准和信念之中,这一系列概念、标准和信念被视为一种基础。权威依照这一系列概念、标准和信念来照管民众的事务,并监督其利益的管理。因此,这一基础是一系列思想,而不仅仅是某一个单独的观念。正是这一系列思想的整体产生了对生活的看法,进而确立了对利益的看法,权威也依照这一看法着手管理这些利益。因此,国家被定义为一个用以执行一群人所采纳的一系列概念、标准和信念的执行机构。

Since the specific thought about life is embodied in a host of concepts, criteria and convictions, this host of concepts, criteria and convictions is considered a basis. The authority looks after peoples’ affairs and supervises the management of their interests according to this host of concepts, criteria and convictions. Therefore, the basis is a host of thoughts and not just one single idea. It is this host of thoughts in its entirety that generated the viewpoint about life, and consequently the viewpoint towards the interests was established and the authority set about managing them according to this viewpoint. Therefore, the state was defined as being an executive entity for a host of concepts, criteria and convictions that a group of people had adopted.

这里所谈的"国家"，是就其为国家这一事实而言的，即这一国家是照管民众利益、监督这些利益之管理的权威。

This is regarding the state from the fact that it is a state i.e. from the fact that this state is the authority that looks after the interests of people and supervises the management of these interests.

然而,国家所依据的这一整套思想,即这一整套概念、标准和信念,既可能建立在一个根本思想之上,也可能不建立在根本思想之上。如果它建立在一个根本思想之上,它就会以坚固的支柱和稳固的实体而牢固地建立起来,因为它将依托于一个根本基础。这是因为根本思想是其背后再无其他思想的思想,而这就是理智的“阿给代”(‘Aqeedah)。在这种情况下,国家便建立在理智的“阿给代”之上。另一方面,如果国家不建立在某一根本思想之上,那么它将很容易被摧毁,其实体也不难被拆除,随后其权威便会被篡夺。这是因为它并非建立在国家得以确立的那一个理智“阿给代”之上。因此,要使国家成为一个坚实的实体,就必须将其建立在一个理智的“阿给代”之上,国家所依据的各种思想都从这一“阿给代”中派生出来,也就是说,代表国家对生活之观念的那一整套概念、标准和信念,以及由此而来的该国家对生活的看法,都从这一理智的“阿给代”中派生,而正是它产生了该国家对各种利益的看法。

However, this host of thoughts upon which the state is founded i.e. the host of concepts, criteria and convictions could either be built upon a fundamental thought or not built upon a fundamental thought. If it were built upon a fundamental thought, it would be solidly built with strong pillars and a firm entity; since it would rest upon a fundamental foundation. This is so because the fundamental thought is the thought that has no other thought behind it, and that is the intellectual 'Aqeedah. In such a case, the state would be built upon an intellectual 'Aqeedah. On the other hand, if the state were not built upon a fundamental thought, this would ease its destruction and it would not be difficult to demolish its entity and then usurp its authority. This is because it has not been built upon one intellectual 'Aqeedah upon which the state was established. Therefore, it is essential that in order for the state to be a strong entity, it must be established upon an intellectual 'Aqeedah from which ideas that the state was founded upon emanate i.e. an intellectual 'Aqeedah from which the host of concepts, criteria and convictions that represent the idea of the state regarding life emanate and consequently the viewpoint of this state towards life and this is what produces its viewpoint towards the interests.

伊斯兰国完全建立在伊斯兰信仰（'Aqeedah）之上，因为乌玛（穆斯林共同体）所采纳的一整套概念、标准和信念，都完全源自一种理智层面的信仰（'Aqeedah）。乌玛首先采纳了这一信仰，并将其作为基于确凿证据的确定性信仰予以接受。因此，这一信仰就是它关于生活的全面观念，它对生活的看法据此形成并以此为基础，它对各种利益的看法也由此推导而来。乌玛还从中汲取了这一整套概念、标准和信念。因此，伊斯兰信仰（'Aqeedah）就是伊斯兰国的根基。

The Islamic State is built solely upon the Islamic 'Aqeedah because the host of concepts, criteria and convictions which the Ummah (collective of Muslims) has adopted emanate solely from an intellectual 'Aqeedah. The Ummah has first of all adopted this 'Aqeedah and embraced it as a conclusive 'Aqeedah based on decisive evidence. Hence, this 'Aqeedah was its comprehensive idea about life and accordingly its viewpoint about life was shaped and based upon it and its viewpoint towards the interests was derived from it. The Ummah also took the host of concepts, criteria and convictions from it and ,therefore, the Islamic 'Aqeedah is the basis of the Islamic State.

此外,使者(愿主福安之)将伊斯兰国建立在一个特定的基础之上;因此,这一基础必须是每个时代、每个地方伊斯兰国的基础。当先知穆罕默德ﷺ在麦地那建立政权并掌management其统治时,他从第一天起就以伊斯兰的“阿qeedah”(信仰)为基础来建立它,而当时立法的经文尚未降示。因此,先知穆罕默德ﷺ将“万物非主,唯有真主;穆罕默德是真主的使者”的作证(Shahadah)作为穆斯林生活以及人与人之间关系的基础,也作为消除冤屈、解决争端的基础。换言之,它是生活各个方面的基础,也是权威与政府的基础。他(SWT)并未止步于此,而是还立法规定了圣战(Jihad),并使其成为穆斯林的义务,以便将这一信仰传播给所有人。艾布·达乌德(Abu Dawud)依据艾布·胡莱赖ra的传述:真主的使者ﷺ(SWT)说:

Additionally, the Messenger of Allah (pbuh) established the Islamic State upon a specific basis; ,therefore, this very basis must be the basis of the Islamic State in every era and in every location. When the Messenger of Allah (pbuh) established the authority in Madinah and assumed the rule over it, he established it on the basis of the Islamic 'Aqeedah from the very first day and the verses of legislation had not been revealed yet. Hence, the Messenger of Allah (pbuh) made the Shahadah (testimony) of “There is no true god but Allah and Muhammad is the Messenger of Allah (pbuh)” as the basis of the Muslims’ life and of the relationships between people as well as the basis for removing grievances and settling disputes. In other words, it was the basis of all aspects of life and the basis of authority and government. He (swt) did not stop at that; rather, He (swt) also legislated for Jihad and made it an obligation upon the Muslims in order to carry this 'Aqeedah to all people. Abu Dawud reported on the authority of Abu Hurayrah that the Messenger of Allah (pbuh) (swt) said:

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ « اللَّهِ وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا » بِحَقِّ الإِسْلامِ، وَحِ سَاب هُُمْ عَلَى اللَّهِ.

. أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ « اللَّهِ وَيُقِيمُوا الصَّلاةَ وَي ؤُْتُوا الزَّكَاةَ، فَإِذَا فَ عَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلا » بِحَقِّ الإِسْلامِ، وَحِ سَاب هُُمْ عَلَى اللَّهِ.

“我奉命（由安拉）与人们作战，直到他们作证除安拉外别无应受崇拜的主，并且穆罕默德是安拉的使者ﷺ，并且他们谨守拜功、交纳天课。如果他们这样做了，除非依伊斯兰教法有所当得，否则他们的生命和财产便受到我的保护，而他们的内心则交由安拉核算。”（双方公认，文本采自布哈里圣训集。）

“I have been commanded (by Allah) to fight people until they testify that there is no true god except Allah, and that Muhammad is the Messenger of Allah (pbuh), and perform Salat and pay Zakat. If they do so, they will have protection of their blood and property from me except when justified by Islam, and then account is left to Allah.” (Agreed upon, text used from Bukhari).

真主的使者ﷺ还规定，穆斯林有义务保护“阿给代”（信仰根基）在国家中的持续存在，使其作为国家的基础；并命令穆斯林在明显的公开的kufr（不信）出现时拔剑而起、奋起战斗。换言之，即当“阿给代”不再是权威与统治的根基时。有人问真主的使者ﷺ关于暴虐的统治者，即“最恶劣的统治者”：“我们要不要用剑去对抗他们？”他回答道：

The Messenger of Allah (pbuh) also made the protection of the continued presence of the 'Aqeedah as a basis for the state an obligation upon the Muslims and he ordered the Muslims to brandish the sword and to fight if the flagrant Kufr (disbelief) were to become apparent; in other words, if the 'Aqeedah ceased to be the basis of authority and rule. The Messenger of Allah (pbuh) was asked about the tyrant rulers “the most evil of the leaders”: “Do we challenge them with the sword?” He replied.

» لا، مَا أَقَامُوا فِيكُمُ الصَّلاة «.

» لا، مَا أَقَامُوا فِيكُمُ الصَّلاة «.

“不，只要他们仍在你们中间坚持礼拜。”（穆斯林辑录），他（ﷺ）也以穆斯林服从掌权者为基础订立了效忠之约（Bay'a），除非穆斯林目睹明显的公开的kufr（否认信仰）。在关于恶劣统治者的奥夫·本·马立克的圣训中：有人问道：“安拉的使者啊，我们难道不该用剑去对抗他们吗？”他（ﷺ）说：“不，只要他们仍在你们中间坚持礼拜。”

“No, as long as they continue to establish prayer amongst you.” (Muslim), and he made the Bay’a (pledge of allegiance to the ruler) based on the Muslims’ obedience to the people in authority unless the Muslims witness a flagrant Kufr. In the narration of Auf Bin Malik regarding the evil leaders. قِيلَ: يَا رَسُولَ اللَّهِ، أَفَلا ن نَُابِذُهُمْ بِالسَّيْفِ ؟ فَ قَالَ: لا، مَا أَقَامُوا فِيكُمُ « » الصَّلاة.

有人说："安拉的使者啊（愿主赐福他并使他平安）！难道我们不该用刀去对付他们吗？"他说："不，只要他们还在守拜。"（穆斯林辑录）。在双方公认的圣训中，欧拜德·本·萨米特谈到了效忠誓约（拜尔阿）。

“It was said O Messenger of Allah (pbuh) – do we not challenge them with the sword? And he replied:"No as long as they establish the prayer” (Muslim). And ‘Ubadah B. Samit said in the agreed upon narration regarding the Bay’a.

.» وَأَنْ لا ن نَُازِعَ الأمْرَ أَهْلَهُ إِلا أَنْ تَ رَوْا كُفْرًا بَ وَاحًا «.

.» وَأَنْ لا ن نَُازِعَ الأمْرَ أَهْلَهُ إِلا أَنْ تَ رَوْا كُفْرًا بَ وَاحًا «.

“并且我们不与掌权者争夺权力，除非我们见到明显的背信（明显的Kufr，即明显的不信）”；而在泰伯拉尼的圣训记载中，措辞是：

“and that we would not dispute about rule with the people in authority unless we witness evident enfidelity (flagrant Kufr)” and in the narration of Al-Tabarani, the wording was:

.» كفراً صُراح اً «.

.» كفراً صُراح اً «.

“明显的kufr”。在伊本·希班（Ibn Hibban）的《萨希赫》（Sahih）集中所载的一段圣训中，原文措辞是：

“explicit Kufr”. And in a narration by Ibn Hibban in his Sahih collection, the wording was:

. » إِلاَّ أَنْ تَكُونَ مَعْصِيَةُ اللَّهِ بَ وَاحَ اً «.

. » إِلاَّ أَنْ تَكُونَ مَعْصِيَةُ اللَّهِ بَ وَاحَ اً «.

“除非对真主的违抗是公然的”。所有这些都表明，国家的根基是伊斯兰教的信仰（'Aqeedah），因为使者（愿主赐福他并使他平安）以此建立权威，下令挥剑以维护其作为权威根基的地位，并为此而下令圣战。宪法第一条正是基于上述理由起草的。该条款禁止国家拥有任何不源自伊斯兰信仰的观念、信念或准则。仅仅将伊斯兰信仰作为国家名义上的根基是不够的；这一根基应当体现在与国家存在相关的每一个方面，体现在每一件大小事务之中。因此，除非源自伊斯兰信仰，国家不得持有任何关于生活或统治的观念。国家不会容忍任何不源自这一信仰的观念。因此，国家不会容忍在国内采纳民主的观念，因为它不源自伊斯兰信仰，而且伊斯兰信仰与源自它的各种观念相矛盾。此外，民族主义的观念不允许有任何考虑的余地，因为它不源自伊斯兰信仰，而源自伊斯兰信仰的各种观念都厌恶它、禁止它，并指明其危害。同样，爱国主义的观念也不应存在，因为它不源自伊斯兰信仰，并且与源自伊斯兰信仰的观念相矛盾。再者，国家机构不应按照民主的理解设立各个部门，其政府中也不应有帝国、君主或共和的观念，因为这些都不源自伊斯兰的信仰，并且与源自它的观念相矛盾。 此外，个人、运动或团体绝对禁止以伊斯兰教义以外的基础来衡量伊斯兰国。因此，以伊斯兰教义以外的基础进行此类衡量是被禁止的，以伊斯兰教义以外的基础建立运动和团体同样是被禁止的。伊斯兰教义是国家的基础，这一事实使上述一切对国家本身具有约束力，也使其所统治的公民有义务遵守。因为国家作为国家的存在，以及源于国家的每一事物（以其国家身份而言）、与国家相关的每一行为（以其国家身份而言）、以及与国家建立的每一种关系（以其国家身份而言），都必须以国家的信仰即伊斯兰教义为基础。

“unless the disobedience to Allah is flagrant”. All of this indicates that the basis of the state is the Islamic 'Aqeedah, since the Messenger of Allah (pbuh) established the authority upon it, ordered the brandishing of the sword in order to maintain it as a basis for the authority and he also ordered Jihad for its sake. The first Article of the constitution was drafted based on the previously mentioned grounds. This Article prohibits the state from having any concept, conviction or criterion that does not emanate from the Islamic 'Aqeedah. To have the Islamic 'Aqeedah as a nominal basis for the state would not be sufficient; rather, this basis should be reflected in every aspect related to the State’s existence and in every minor or major issue. Hence, it is forbidden for the state to have any concept about life or about ruling unless it emanates from the Islamic 'Aqeedah. The state would not tolerate any concept not emanating from this 'Aqeedah. Therefore, it would not tolerate the concept of democracy to be adopted within the state because it does not emanate from the Islamic 'Aqeedah and because the Islamic Aqidah contradicts with the concepts which emanate from it. Additionally, the concept of nationalism would not be allowed to have any consideration whatsoever because it does not emanate from the Islamic 'Aqeedah and because the concepts which emanate from the Islamic 'Aqeedah abhor it, prohibit it and outline its danger. Likewise, the concept of patriotism should not have any existence, for it does not emanate from the Islamic 'Aqeedah and because it contradicts with the concepts that emanate from the Islamic 'Aqeedah. Furthermore, the apparatus of the State would not have any ministerial departments according to the democratic understanding and nor should there be in its government any imperial, monarchical or republican concepts for these do not emanate from the 'Aqeedah of Islam and they contradict with the concepts emanating from it. Furthermore, it is categorically forbidden for individuals, movements or groups to account the Islamic State on other than the basis of the Islamic 'Aqeedah. Hence, such type of accounting that is based upon other than the Islamic 'Aqeedah would be prohibited and the establishment of movements and groups on other than the basis of the Islamic 'Aqeedah would be prohibited. The fact that the Islamic 'Aqeedah acts as the basis for the State makes all of this binding upon the State itself and makes it incumbent upon the citizens over which it rules. This is since its life, in its capacity as a state, as well as the life of every matter originating from it in its capacity as a state, and every action linked to it in its capacity as a state, and every relationship established with it in its quality as a state, must have as its basis the 'Aqeedah of the State, that is the Islamic 'Aqeedah.

由于宪法是国家的根本大法(Qanun Al-Asaasi),因此它也是一种法律,而法律本身就是权威的命令。真主(SWT)命令统治者依照祂所启示的来统治,并将不依照真主所启示的来统治的人,若他信奉自己所依据的律法并认为真主所启示的不适用,则视为不信道者(kafir);而对于不依照真主所启示的来统治、却不信其为错误的统治者,祂称之为悖逆者('Aassi)。这表明,统治者的命令必须以信仰真主和祂的使者为基础;也就是说,法律的基础和宪法的基础都必须如此。至于真主命令统治者依照祂所启示的来统治,即依照伊斯兰教法的条规来统治,这在《古兰经》和圣训中均有确立。真主说:"不然,你的主发誓,除非他们让你裁决他们之间所争论的事,然后他们心里不以你的裁决为不便,并且完全接受,他们必不算信道。"(TMQ 4:65),又说:

As for the second issue in the Article, its evidence is reflected in the fact that the constitution is the fundamental law (Qanun Al-Asaasi) of the State; thus, it is a law, and the law itself is the order of the authority. Allah (swt) ordered the ruler to rule by what He (swt) revealed to the Messenger of Allah (pbuh) and described the one who rules by other than what Allah (swt) has revealed as a disbeliever if he believed in what he ruled by and believed in the unsuitability of what Allah (swt) revealed to His Messenger . He (swt) described the ruler who rules by other than what He (swt) revealed but did not believe in it as ‘Aassi (disobedient). This indicates that belief in Allah (swt) and His Messenger must be the basis of the orders of the ruler; that is, the basis of the laws and the basis of the constitution. As for the command of Allah (swt) to the ruler to rule by what He (swt) revealed, in other words, by the Shari’ah rules, this is established in the Book and the Sunnah. Allah (swt) says,. “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves.” (TMQ 4:65) and says,.

“你当在他们之间依真主所降示的判决，[穆罕默德啊]。”（古兰经 5:49）真主（SWT）将国家的立法限定在祂所降示的范围之内，并警告人们不要依照其他律例来判决。祂（SWT）说：

“And judge, [O Muhammad], between them by what Allah has revealed.” (TMQ 5:49). Allah (swt) has confined the State’s legislation to what He had revealed and He warned against ruling by other than it. He (swt) says,.

“{并且那些不依据真主所降示的律法来判决的人，他们就是不信道者。}”（古兰经 5:44）。此外，先知穆罕默德ﷺ在一段公认的圣训中说，

“And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.” (TMQ 5:44). Also, the Messenger of Allah (pbuh) said in an agreed upon Hadith,.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَ هُوَ رَد «.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَ هُوَ رَد «.

“凡在我们的事务（伊斯兰教）中创立不属于它的东西，那么它是被拒绝的。”（为双方共同认可，文本出自布哈里，穆斯林在其圣训集中也有此段记载。）

“Whoever introduces into our matter (Islam) something that is not in it, then it is rejected” (Agreed upon, text from Bukhari), and in the narration in Muslim.

. » ما ليس منه «.

. » ما ليس منه «.

“不属于我们的命令的任何行为，都应被拒绝”——这是在伊本·哈兹姆《穆哈拉》与伊本·阿卜杜·巴尔《泰米德》中的记载：“凡是不在我们命令之内的行为，都是被拒绝的。”

“something that is not from it”, and in the narration from Ibn Hazm in Al-Muhalla and Ibn ‘Abd Al-Barr in Al-Tamhid. .» كُلُّ عَمَلٍ لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد «.

“每一项不基于我们命令的行为，都是被拒绝的”。这表明，国家的立法必须局限于源自伊斯兰信仰（'Aqeedah）的内容；即那些我们确信安拉（SWT）启示给安拉的使者ﷺ的沙里亚（Shari'ah）规定，无论其启示是明示的，即明确表述为安拉的法则，并且体现在《古兰经》、圣训（Sunnah）之中，或是圣门弟子（先知的同伴）一致认同其为安拉的法则；还是隐含的，即通过类比推理（qiyas）得出的安拉法则，其依据（'Illah，即理由）是一个沙里亚的依据。这就是为什么该条款中起草了第二个问题的原因。

“Every action which is not based upon our command, it is rejected”. This indicates that the legislation of the State must be confined to what emanates from the Islamic 'Aqeedah; these are the Shari’ah rules which we certainly believe that Allah (swt) has revealed to the Messenger of Allah (pbuh) , whether their revelation were explicit; by stating that it is the rule of Allah (swt) and it is reflected in the Book, the Sunnah or the Sahabah (companions of the Prophet) unanimously consented that it is the rule of Allah (swt), or whether their revelation was implicit; by saying this is an indication of the rule of Allah (swt) taken by way of analogy whose ‘Illah (reason) is a Shari’ah ‘Illah. This is why the second issue has been drafted in the Article.

此外,既然崇拜者的行为必须局限于立法者(SWT)的指示,那么他们的治理就应当源自安拉(SWT)。伊斯兰教法的降临,正是为了规范人的一切行为以及他们的一切关系,无论这些关系是与安拉(SWT)、与自身,还是与他人之间的关系。因此,在伊斯兰教中,人没有权利自行制定法律来管理彼此的关系,因为他们必须受限于伊斯兰教法。安拉(SWT)说:"使者给你们的,你们就拿着;使者禁止你们的,你们就戒除。"(TMQ 59:7)他(SWT)还说:

In addition, since the actions of the worshippers must be confined to the address of the Legislator (swt), their governing should, therefore, be from Allah (swt), and the Islamic Shari’ah came to address all the actions of people and all of their relationships, whether these relationships were with Allah (swt), with themselves or with other people. Hence, there is no place in Islam for people to enact laws from themselves in order to govern their relations for they are restricted to the laws of Shari’ah. Allah (swt) says. “And whatever the Messenger (pbuh) has given you - take; and what he has forbidden you - refrain from.” (TMQ 59:7). He (swt) also says:

“一个信道的男人或信道的女人，当真主和祂的使者已经对某事作出决定时，他们对自己的事务不得再有选择。”（{古兰经} 33:36）真主的使者ﷺ说：

“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair.” (TMQ 33:36). The Messenger of Allah (pbuh) said:

. إِنَّ اللَّهَ تعالى فَ رَضَ فَ رَائِضَ فَلاَ تُضَيِّ ع وهَا، وَحَدَّ حُدُوداً فَلاَ تَ عْتَدُوهَا، وَحرَّم « »، أَشْيَاءَ فَلاَ تَ نْتَهِكُوهَا .

. إِنَّ اللَّهَ تعالى فَ رَضَ فَ رَائِضَ فَلاَ تُضَيِّ ع وهَا، وَحَدَّ حُدُوداً فَلاَ تَ عْتَدُوهَا، وَحرَّم « »، أَشْيَاءَ فَلاَ تَ نْتَهِكُوهَا .

“真主，至高无上，已经规定了一些你们不应忽视的义务，设定了一些你们不应逾越的界限，并禁止了一些事情，所以不要去触犯它们。”（由达勒昆尼从艾布·萨阿labah处辑录，纳瓦维在《圣训花园》中认定其为有益圣训［哈桑］。）他还说：

“Allah, the Exalted, has laid down certain duties which you should not neglect, and has put certain limits which you should not transgress, and has forbidden some things, so don’t violate them.” (extracted by Al-Daraqutni from Abi Tha’labah, and confirmed as Hasan by Al-Nawawi in Al-Riyadh Al-Salihin). He also said:

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَ يْسَ مِنْهُ فَ هُوَ رَد «.

. » مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَ يْسَ مِنْهُ فَ هُوَ رَد «.

“谁在我们的事务（伊斯兰教）中创立了不属于它的东西，那么它就是被拒绝的。”（一致认可的圣训，由‘A'isha（ra）传述，措辞取自穆斯林的记载。）

“Whoever introduces into our matter (Islam) something that is not in it, then it is rejected” (Agreed upon, through 'Aisha (ra) and the wording is from Muslim).

因此，制定规则的是安拉（SWT），而非统治者；正是祂使人们负有遵守这些规则的义务，也使统治者负有在其相互关系和行为中遵守这些规则的义务，并将他们限定于这些规则之内，禁止他们遵循其他任何东西。正因如此，人没有为规范人与人之间关系而制定法律的余地，统治者也没有强迫人们、或让人们选择遵循人所制定的原则和规则来规范其相互关系的余地。

Therefore, it is Allah (swt) who legislated the rules, not the ruler, and it is He (swt) who obliged people and obliged the ruler to adhere to them in their relations and in their actions, restricted them to these rules and prohibited them from following anything else. Due to this, there is no scope for man to lay down laws to govern peoples’ relations and there is no place for the ruler to force people or to give them the choice to follow principles and rules laid down by man to govern their relations.