伊斯兰信仰（'Aqeedah）构成国家的根基。因此，凡与国家的实体、结构、问责制或与之相关的任何其他方面，都不允许存在，除非以伊斯兰信仰为其基础。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，都不允许存在，除非它源自伊斯兰信仰。

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.

国家是随着其所建立于其上的新思想的出现而产生的。国家中的权力（即管理民众事务和处理其问题）会随着这些新思想的变化而变化，因为如果这些思想转化为概念（即其含义被理解、其可信性得到确立），它们就会影响人的行为，而这种行为便会依照这些概念而展开。于是，人对生活的看法发生改变，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守护以及对其管理的监督；因此，人生观是国家得以建立的基础，也是权力得以确立的基础。然而，人生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根本基础。权威依照这一系列概念、标准和信念来处理民众的事务,并监督其利益的管理。因此,这一根本基础是一系列思想,而不仅仅是某个单一的观念。正是这一系列思想的整体催生了对生活的看法,进而确立了对利益的看法,权威也依此看法着手管理这些利益。所以,国家被定义为一个执行机构,用以执行一群人所采纳的一系列概念、标准和信念。

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.

关于国家，就其为国家而言，即就这一国家是管理人民利益、监督这些利益管理的权威而言。

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,国家所建立的这一整套思想——即概念、标准和信念的整体——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,那么它就会以坚固的支柱和稳固的实体而坚实地建立起来,因为它将奠基于一个根本的基础之上。这是因为根本思想是其背后再没有其他思想的那种思想,而它就是理智的"阿qeedah"(信仰)。在这种情况下,国家就建立在理智的"阿qeedah"之上。另一方面,如果国家不是建立在根本思想之上,那么它的毁灭就会变得容易,拆毁其实体并随后篡夺其权威也就不会困难,因为它并未建立在国家据以创立的那一个理智的"阿qeedah"之上。因此,要使国家成为一个坚强的实体,它必须建立在一个理智的"阿qeedah"之上,由此派生出国家所依据的各种观念,即由此派生出代表国家对生活的看法的那一整套概念、标准和信念,进而派生出该国家对生活的观点,而这正是产生其对利益之观点的根源。

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.

伊斯兰国家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。乌玛首先采纳了这一信仰，并将其视为基于确凿证据的确定性信仰而加以接受。因此，这一信仰是乌玛关于人生的全面观念，乌玛对人生的看法据此形成并以之为基础，乌玛对于各种利益的看法也由此推衍而来。乌玛还从中汲取了这一整套概念、标准和信念。所以，伊斯兰信仰是伊斯兰国家的根基。

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,安拉的使者(愿主福安之)在一个特定的基础上建立了伊斯兰国;因此,这一基础必须是每个时代、每个地方伊斯兰国的基础。安拉的使者(愿主福安之)在麦地那建立政权并掌握其统治权时,从第一天起便以伊斯兰信仰(阿格ide)为基础,那时关于立法的经文尚未降示。因此,安拉的使者(愿主福安之)将“除安拉外别无应受崇拜的主,穆罕默德是安拉的使者(愿主福安之)”这一作证,确立为穆斯林生活的基础、人与人之间关系的基础,也是消除冤屈、解决纷争的基础。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(安拉至圣)并未止步于此;他还立法规定了圣战,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·达乌德根据艾布·胡莱赖来传述,安拉的使者(愿主福安之)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（由真主）与人们战斗，直到他们作证：除真主外别无应受崇拜的主，穆罕默德是真主的使者ﷺ，并且他们举行拜功、缴纳天课。若他们这样做，他们的血液和财产便受我的保护，除非依伊斯兰教法有其正当理由；而他们的内心如何，则交由真主清算。”（双方公认，文本采自布哈里的《圣训实录》。）

“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).

安拉的使者ﷺ还规定穆斯林有义务维护“阿கீダ”在国家中持续作为根基的地位，并命令穆斯林在明显的公开的কুফر（不信）出现时拔剑而战；换言之，即当“阿கீダ”不再是权威与统治的根基时。有人问安拉的使者ﷺ关于暴虐的统治者，即“最恶劣的统治者”：“我们是否应当以剑对抗他们？”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），并且他（先知）ﷺ以穆斯林服从掌权者为基础而立下效忠之约（巴伊阿），除非穆斯林目睹明显的敌对真主的狂悖（库夫尔）。在奥夫·本·马利克关于邪恶统治者的圣训中：有人问道：“真主的使者啊，我们难道不该用剑反抗他们吗？”他（先知）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.

有人问道：“安拉的使者啊（愿安拉赐福他并使他平安）——难道我们不应该用剑去对付他们吗？”他回答说：“不，只要他们还守拜功。”（穆斯林辑录）。又，在双方公认的圣训中，‘乌巴达·本·萨米特谈到“宣誓效忠”（Bay'a）时说：

“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执统治权，除非我们看到明显的不信（显著的“Kufr”）”，而在泰伯拉尼的圣训记载中，措辞为：

“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（كفر，不信）”。在伊本·哈班（Ibn Hibban）《素历》（Sahih）辑录的一段传述中，原文为：» إِلاَّ أَنْ تَكُونَ مَعْصِيَةُ اللَّهِ بَ وَاحَ اً «。

“explicit Kufr”. And in a narration by Ibn Hibban in his Sahih collection, the wording was: » إِلاَّ أَنْ تَكُونَ مَعْصِيَةُ اللَّهِ بَ وَاحَ اً «.

“除非对真主的违抗是明目张胆的”。所有这些都表明，国家的根基是伊斯兰教的“阿qīdah”（信仰），因为安拉的使者（愿主福安之）以此建立权威，下令挥剑以维护其作为权威根基的地位，并为其而发起圣战。宪法第一条正是基于上述理据起草的。该条款禁止国家拥有任何不源自伊斯兰“阿qīdah”的概念、信念或准则。仅以伊斯兰“阿qīdah”作为国家的名义基础是不够的；这一根基应当体现在国家存在的方方面面以及每一件大小事务之中。因此，国家对生活或统治不得持有任何不源自伊斯兰“阿qīdah”的概念。国家不会容忍任何不源自该“阿qīdah”的概念。因此，国家不会容许在境内采纳民主的概念，因为它不源自伊斯兰“阿qīdah”，而且伊斯兰“阿qīdah”与由其衍生的概念相抵触。此外，民族主义的概念不被允许享有任何地位，因为它不源自伊斯兰“阿qīdah”，而且源自伊斯兰“阿qīdah”的概念厌恶它、禁止它，并指明其危害。同样，爱国主义的概念也不应有任何存在空间，因为它不源自伊斯兰“阿qīdah”，并且与源自该“阿qīdah”的概念相抵触。再者，国家机构不应按照民主的理解设立各部门，其政府中也不应有帝国、君主制或共和制的概念，因为这些都不源自伊斯兰的“阿qīdah”，并且与由其衍生的概念相抵触。 此外，个人、团体或群体绝对禁止以伊斯兰教义以外的其他基础来衡量伊斯兰国。因此，以伊斯兰教义以外的其他基础进行的此类衡量是被禁止的，以伊斯兰教义以外的其他基础建立运动和团体也是被禁止的。伊斯兰教义作为国家的基础，这一点使所有这些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，国家作为国家所产生的一切事务，以及国家作为国家所涉及的每一项行动，和国家作为国家所建立的每一种关系，都必须以国家的教义，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.

如约于本条第二点，其依据体现在：宪法是国家的根本大法（Qanun Al-Asaasi），因此它也是一种法律，而法律本身即是权威的命令。安拉（swt）命令统治者依照祂所降示的来统治，并且将不依照安拉所降示的来统治者，若他信奉自己所依据的，并相信安拉所降示的不适合，则描述为不信道者（Kafir）。祂又将不依照祂所降示的来统治、却不信奉此事的统治者，描述为“悖逆者”（‘Aassi）。这表明，对安拉和祂的使者的信仰，必须是统治者命令的基础；也就是说，是法律的基础，也是宪法的基础。至于安拉（swt）命令统治者依照祂所降示的来统治，即依照伊斯兰教法的律例，这已在《古兰经》和《圣训》中确立。安拉说：“不然！你的主发誓，他们不算信道，直到他们让你（穆罕默德）裁决他们之间所争论的事。”（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,.

“你当依真主所降示的判断他们之间的事，［穆罕默德啊］。”（《古兰经》5:49）真主（SWT）将国家的立法限定于祂所降示的内容，并警告人们不要依据其他的法律进行统治。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,.

“{ 且凡不依照真主所降示的进行裁决的人，他们就是不信道的人。 }”（《古兰经》5:44）。此外，安拉的使者ﷺ在一段公认的圣训中说道，

“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，那必被拒绝。”（布哈里与穆斯林共同辑录，文本取自布哈里圣训集）以及穆斯林圣训集中的记载。

“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 «.

“不属于其中的东西”，以及伊本·哈兹姆在《穆哈拉》中和伊本·阿卜杜·巴尔在《泰米德》中的记载。

“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 «.

. » كُلُّ عَمَلٍ لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد «.

“每一项不以我们的命令为依据的行为，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；这些沙里亚（Shari'ah）条规，我们确信是安拉（SWT）降示给安拉的使者（ﷺ）的，无论其启示是明示的：即明确表述为安拉的律例，并体现在《古兰经》、圣训之中，或者圣门弟子（先知的同伴）一致认同其为安拉的律例；还是隐含的：即通过类比推理（Qiyas）得出的安拉律例，其依据（'Illah）是一个沙里亚依据。这正是本条款起草第二项内容的原因。

“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，由于崇拜者的行为必须局限于立法者（SWT）的指令，因此他们的治理也应当源自安拉（SWT）。伊斯兰教法来到世间，是为了规范人们的所有行为以及他们所有的关系，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，人们不能自行制定法律来管理他们之间的关系，因为他们必须受限于伊斯兰教法的律例。安拉（SWT）说：“使者赏赐你们什么，你们就接受什么；他禁止你们什么，你们就停止什么。”（TMQ 59:7）他（SWT）又说：

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:

“{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)。先知穆罕默德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.

“安拉至尊，已经规定了一些义务，你们不可忽视；已经设定了一些界限，你们不可逾越；已经禁止了一些事情，你们不可触犯。”（由达拉库特尼从艾卜·塞尔拉白处辑录，并经奈瓦维在《正人品德的花园》中评定为哈桑圣训。）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）中引入不属于它的东西，那么它就是被拒绝的。”（一致认可的圣训，由‘Aisha（愿真主喜悦她）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，也使统治者负有在彼此关系和行为中遵守这些规则的义务，将他们限定于这些规则之内，并禁止他们遵循其他任何东西。因此，人没有余地为规范人们之间的关系而制定法律，统治者也没有任何理由强迫人们遵循人制定的原则和规则来规范他们的关系，或让人们自行选择是否遵循。

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.