国家只有一套统一的课程，不允许讲授其他任何课程。私立学校在以下条件下可以设立：采用国家课程，以国家教育政策为基础，并实现国家规定的教育目标；同时不得允许男女混合，无论是学生还是教师；且不得专属于某一教派、宗教、学派、种族或肤色。

The State’s has one unique curriculum and no other curriculums are allowed to be taught. Private schools are allowed as long as they adopt the State’s curriculum and establish themselves on the State’s educational policy and accomplish the goal of education set by the State, on condition they do not allow mixing between male and female, whether student or teacher, and they are not specific to a sect, religion, school of thought, race or colour.

为了让民众接受统一的教育课程，这是允许的事情，因为这属于伊玛目可以按照其所选的方式强制民众遵行的许可性事务之一。奥斯曼·本·阿凡（愿真主喜悦他）就是这样做的：他抄录了《古兰经》并将其颁发到国家的各个地区。一切知识都是允许的，各种教学方法也都是允许的，因为它们都属于信息的范畴。

To enforce a single education curriculum upon the people is a permitted issue, since it is from the permitted issues which have been left to the Imam to enforce upon the people with a particular style if chosen, which is what ‘Uthman bin Affan (ra) did when he copied the Quran and sent it to the different regions of the State. All types of knowledge are permitted, and the methods of teaching are all permitted, since they are all part of information.

然而，将所传授或据以施教的这些知识加以组织，纳入特定的课程体系，这是一种使教育制度化的方式，与组织国家各部门的方式相类似。因此，伊玛目可以采用某种特定的方式，并使民众遵守，因为这属于治理事务的范畴之一，所以在此事上服从他是必须的。

However, organising this information which is taught or upon which teaching is carried out in a specific curriculum is a style to systemise the education, similar to the style to organise the departments of the State. So the Imam can adopt a specific style and make the people abide by it, since it is from the issues which are part of the governing of the affairs, and, therefore, obedience to him in it would be obligatory.

国家可以禁止以其他课程进行的任何教学，其依据是：这属于交由伊玛目依其意见和伊杰particular（独立判断）处理的事务之一，并且允许他选择某种特定的方式来执行。如果他决定采用某一特定方式，服从他便是必须的，违背他的决定则是被禁止的，因为《古兰经》中提到了服从他的义务。

The State can prohibit any teaching which is carried out upon alternative curricula with the evidence that it is from the issues that have been given to the Imam to deal with according to his opinion and Ijtihad, and it is permitted for him to select a particular style to undertake it. If he decided upon one particular style, obedience to him would be obligatory, and it would be forbidden to contradict him, since obedience to him is mentioned in the Quran:

“{哦，信道的人们！你们当服从真主，服从使者，和你们中掌权的人。}”（TMQ 4:59），并且在先知的话语中提到：

“O you who have believed, obey Allah (swt) and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59), and mentioned in the words of the Prophet :

.» وَمَنْ يُطِعْ الأَمِيرَ فَ قَدْ أَطَاعَنِي «.

.» وَمَنْ يُطِعْ الأَمِيرَ فَ قَدْ أَطَاعَنِي «.

“مَنْ أَطَاعَ الْأَمِيرَ فَقَدْ أَطَاعَنِي”（متفق عليه，من حديث أبي هريرة）、以及他的话： Note: the Prophet's ﷺ mention is in the hadith quote "أطاعني", so ﷺ is written once after the Prophet reference per the rules. Corrected translation: “whoever obeys the Amir (leader) obeys me” → 「谁服从埃米尔（领袖），谁就是服从我」 Final: “谁服从埃米尔（领袖），谁就是服从了我ﷺ”（متفق عليه，من حديث أبي هريرة），以及他的话：

“Whoever obeys the Amir (leader) obeys me” (agreed upon from the narration of Abu Hurayrah), and his words:

. » اسْمَعُوا وَأَطِيعُوا وَإِنْ اسْتُ عْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِ ي كَأَنَّ رَأْسَهُ زَبِيبَة «.

. » اسْمَعُوا وَأَطِيعُوا وَإِنْ اسْتُ عْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِ ي كَأَنَّ رَأْسَهُ زَبِيبَة «.

“即使一个头像葡萄干一样的埃塞俄比亚奴隶被任命管理你们，也要听从并服从。”（布哈里从艾奈斯处所传）这只是对他在那些留给他依自己的见解和伊杰提哈德来行事的事务上的服从，而在这种情况下对他的服从，即是对掌权者的服从。至于伊斯兰教法的规定，如尊行的、允许的、必行的和禁止的，那么如果他命令这些事务而服从他，那就是服从真主（SWT），而不是服从他本人。因为有证据表明，如果他命令人犯罪，就不应服从。据纳菲从阿卜杜拉处传述，安拉的使者ﷺ说：

“Hear and obey even if an Abyssinian slave whose head is like a raisin is placed in authority over you” (reported by Al- Bukhari from Anas). This is only obedience to him in that which has been left for him to act in according to his opinion and Ijtihad, and obedience to him in this circumstance is obedience to the ones in authority. As for the Shari’ah rules such as the recommended, permitted, obligatory, and the forbidden, then obedience to him in these issues if he ordered them would be obedience to Allah (swt) and not to him, due to the evidence that if he ordered them to commit a sin he is not obeyed. It is reported from Nafi’ from Abdullah that the Messenger (pbuh) said:

. السَّمْعُ وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ مَا لَمْ ي ؤُْمَرْ بِمَعْصِيَةٍ، فَإِذَا « » أُمِرَ بِمَعْصِيَةٍ فَلاَ سَمْعَ وَلاَ طَاعَة .

. السَّمْعُ وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ مَا لَمْ ي ؤُْمَرْ بِمَعْصِيَةٍ، فَإِذَا « » أُمِرَ بِمَعْصِيَةٍ فَلاَ سَمْعَ وَلاَ طَاعَة .

“只要不是被命令去违抗真主，穆斯林无论喜欢还是不喜欢，听从与服从都是必须的。若被命令去违抗真主，则不存在听从与服从的义务。”（布哈里所传）。艾哈迈德以可靠的传述链，从伊姆兰·本·侯赛因处传述：

“Listening and Obedience are binding on a Muslim whether he likes or dislikes, so long as he is not commanded for disobedience (to Allah (swt)). If he is commanded to disobedience (to Allah (swt)), no listening and disobedience are binding (on him).” (reported by Al-Bukhari). And Ahmad reported with an authentic chain from ‘Imran b. Husayn:

.» لا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ اللَّهِ تَ بَارَكَ وَتَ عَالَى «.

.» لا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ اللَّهِ تَ بَارَكَ وَتَ عَالَى «.

“不得服从被造之人去违抗真主（愿祂荣耀崇高）。”因此，他在管理事务方面的权力，限于留给其个人见解与伊law提哈德（独立判断）的事项；在这些事项上，受其命令者服从其命令。所以，如果他依据某一基础管理许可之事，例如拟定一套特定的课程并下令执行，并禁止任何与之不同的做法，那么服从他便是必须的。

“No obedience to created people when asking for disobedience to Allah (swt) the glorified and exalted.”. Therefore, his rights in governing the affairs are in what has been left to his opinion and Ijtihad, and the obedience to his order by those who were ordered by it is in these issues. So if he governed permitted issues upon a particular basis, such as drafting a specific curriculum which was then ordered to be implemented and for any difference to be prohibited, consequently obedience to him would be obligatory.

这与国家实行统一的教育课程这一事实有关。

This is with respect to the fact that the State has one unique education curriculum.

关于私立学校的问题，先知（愿主福安之）曾派遣教师到各地的人们中间教授伊斯兰教，并允许穆斯林彼此教导，这表明每个人都可以教授他所愿意教授的人，无论是收费还是免费，并且他有权开办学校。然而，与其他个人事务一样，他必须遵循国家课程，也就是哈里发所下令的课程，这是基于前面提到的关于服从伊玛目所下命令的证据。

As for the issue of private schools, the Messenger (pbuh) used to send teachers to people in order to teach them Islam, and would permit the Muslims to teach other, which indicates that every person can teach whoever he wishes, whether for a fee or for free, and he is permitted to open a school. However, like the rest of the individual subjects, he is compelled to follow the State curriculum, in other words, the curriculum that the Khalifah ordered, due to the evidence that was aforementioned regarding obedience to whatever the Imam ordered.

如果有人问：异教徒（Dhimmi）如何教育子女信奉自己的宗教？既然私立学校必须遵循伊斯兰国家的教学大纲，那么答案是：他们并不被禁止在自己的家中和礼拜场所中教授自己的宗教及仪式，也就是说，在学校这类公共生活场所之外进行，因为学校的教学要遵循国家所制定的管理规定。异教徒过去一直在自己的教堂中学习他们的宗教仪式，而这些教堂在先知（愿主赐福并使他安宁）时代以及正统哈里发时代都已存在。布哈里传述，艾卜·胡莱赖（Abu Hurayrah）说：

If it is asked how can the Dhimmi teach their children their religion if the private schools have to be in agreement with the syllabus of the Islamic State – then the answer is that they are not prohibited from teaching their religion and rituals in their houses and places of religious worship, or in other words, in places other than the public life such as the schools since this proceeds upon the governance that the State lays down. The Dhimmi used to learn their rituals in their churches and their churches were present at the time of the Messenger (pbuh) and the righteous Khulafaa’. Al-Bukhari reported from Abu Hurayrah who said:

. فَ قَالَ: انْطَلِقُوا إِلَى بَ يْ نَمَا نَحْنُ فِي الْمَسْجِدِ إِذْ خَرَجَ عَلَيْ نَا رَسُولُ اللَّهِ « فَ نَادَاهُمْ: يَا مَعْشَرَ يَ هُودَ، يَ هُودَ، فَخَرَجْنَا مَعَهُ حَتَّى جِئْ نَا بَ يْتَ الْمِدْ رَاسِ، فَ قَامَ النَّبِيُّ »... أَسْلِمُوا تَسْلَمُوا .

. فَ قَالَ: انْطَلِقُوا إِلَى بَ يْ نَمَا نَحْنُ فِي الْمَسْجِدِ إِذْ خَرَجَ عَلَيْ نَا رَسُولُ اللَّهِ « فَ نَادَاهُمْ: يَا مَعْشَرَ يَ هُودَ، يَ هُودَ، فَخَرَجْنَا مَعَهُ حَتَّى جِئْ نَا بَ يْتَ الْمِدْ رَاسِ، فَ قَامَ النَّبِيُّ »... أَسْلِمُوا تَسْلَمُوا .

“当他们在清真寺时,使者(愿主赐他平安)走出来对我们说:你们去找犹太人。于是我们跟随他前往,直到来到Midras的房子。他站起来对他们讲话:‘犹太人的集会啊!皈依伊斯兰,你们就会得到安全。’……”Midras是他们进行礼拜的场所,他们在那里诵读《讨拉》,并在宗教节日时聚集在那里祈祷。《Al-Muhit》词典中提到:“Al-midras:诵读《古兰经》的地方,犹太人的Madras即由此而来”,也就是犹太人诵读《讨拉》的地方。《Lisan Al-‘Arab》中提到:“犹太人的Fuhr:他们的Madras,即他们在宗教节日时聚集祈祷的地方”。也就是说,在使者(愿主赐他平安)的时代,他们并未被禁止在自己的教堂和会堂中学习其宗教。这种情况延续到正统哈里发时期:‘Abd al-Razzaq在其《Musannaf》中从‘Ali b. Abi Talib(愿主喜悦他)处转述:“他看见一群人衣服拖得很低,于是说:仿佛是犹太人离开他们的Fuhr。我们问‘Abd al-Razzaq什么是他们的Fuhr?他说是他们的会堂。”也就是说,‘Ali(愿主喜悦他)把那些衣服垂得很低地礼拜的人,比作做完里面的礼拜后离开会堂的犹太人。也就是说,受保护的非穆斯林(Dhimmis)在自己的教堂和会堂中,或在与之相连的场所中,践行其宗教并进行其礼拜仪式,他们并没有按照通行意义上的特定学校。

“While at the mosque, the Messenger (pbuh) came out to us and said: go to the Jews,and so we went with him until we went to the house of Midras. He stood up and addressed them, "O assembly of Jews! Embrace Islam and you will be safe" …” and Midras is the place of their worship which they used to read the Torah and in which they would also gather for prayers on their religious festivals. It is mentioned in the Al-Muhit dictionary: “Al-midras: the place which the Quran is read, and from it is the madras of the Jews”, in other words, where the Jews would read their Torah. In Lisan Al-‘Arab it mentions: “Fuhr of the Jews: the place of their madras which they would gather in on their religious festivals to pray there”. In other words, at the time of the Messenger (pbuh) they were not prohibited from learning their religion in their churches and synagogues. This continued throughout the time of the righteous Khulafaa’: it is reported by ‘Abd alRazzaq in his Musannaf from ‘Ali b. Abi Talib (ra): “he saw a people with their clothes hanging low and so he said: As though they were Jews leaving their Fuhr. We asked ‘Abd Al-Razzaq what is their Fuhr? He said their synagogue”. In other words, ‘Ali (ra) described those who prayed with their clothes hanging low as being like Jews who left their synagogues after finishing their worship inside. In other words, – the Dhimmis used to practice their religions and do their rituals of worship in their churches and synagogues, or in the places connected to them, and they did not have specific schools according to the known meaning.

至于禁止私立学校男女混读的证据，与禁止国立学校男女混读的证据是一样的。

As for the evidence to prohibit mixing in private schools, in the same way that it is prohibited in the schools of the State:

- 布哈里传述，艾布·赛义德·胡德里说：ﷺ Wait, I must give only the translation. Correct version: 布哈里传述，艾布·赛义德·胡德里（愿安拉喜悦他）说：

- Al-Bukhari reported from Abu Sa’id Al-Khudri who said:

. غَلَبَ نَا عَلَيْكَ الرِّجَالُ فَاجْعَلْ لَنَا ي وَْمًا مِنْ نَ فْسِكَ، :قَالَتْ النِّسَاءُ لِلنَّبِيِّ « فَ وَعَدَهُنَّ ي وَْمًا لَقِيَ هُنَّ فِيهِ، فَ وَعَظَهُنَّ وَأَمَرَهُنَّ، فَكَانَ فِيمَا قَالَ لَهُنَّ : مَا مِنْكُنَّ امْرَأَةٌ تُ قَدِّمُ » ثَلاثَةً مِنْ وَلَدِهَا إِلا كَانَ لَهَا حِجَابًا مِنْ النَّارِ، فَ قَالَتْ امْرَأَةٌ: وَاثْ نَتَ يْنِ؟ فَ قَالَ: وَاثْ نَتَ يْنِ .

. غَلَبَ نَا عَلَيْكَ الرِّجَالُ فَاجْعَلْ لَنَا ي وَْمًا مِنْ نَ فْسِكَ، :قَالَتْ النِّسَاءُ لِلنَّبِيِّ « فَ وَعَدَهُنَّ ي وَْمًا لَقِيَ هُنَّ فِيهِ، فَ وَعَظَهُنَّ وَأَمَرَهُنَّ، فَكَانَ فِيمَا قَالَ لَهُنَّ : مَا مِنْكُنَّ امْرَأَةٌ تُ قَدِّمُ » ثَلاثَةً مِنْ وَلَدِهَا إِلا كَانَ لَهَا حِجَابًا مِنْ النَّارِ، فَ قَالَتْ امْرَأَةٌ: وَاثْ نَتَ يْنِ؟ فَ قَالَ: وَاثْ نَتَ يْنِ .

一些妇女请求先知为她们定一天，因为男人们占用了他的全部时间。于是他答应给她们一天，用来进行宗教教导和讲解诫命。有一次，在这样的一堂课上，先知ﷺ说：“一个妇女若有三个孩子死去，他们将在火狱中为她遮蔽。”于是有一位妇女问：“如果只死了两个呢？”他回答：“即便是两个（也能为她遮蔽火狱）。”换句话说，女性的教导与男性的教导是分开的，并不混合。礼拜也是分排进行的；她们离开清真寺时，也不会一同离去以免混杂，而是先知ﷺ和已经做完礼拜的同伴们会等到妇女们离开之后才离开。

“Some women requested the Prophet to fix a day for them as the men were taking all his time. On that he promised them one day for religious lessons and commandments. Once during such a lesson the Prophet said, "A woman whose three children die will be shielded by them from the Hell fire." On that a woman asked, "If only two die?" He replied, "Even two (will shield her from the Hell-fire).” In other words, the teaching of the women was separated from that of the men, and it was not mixed. The prayer was also done in separate rows, and when they left the mosque they would not leave together thus mixing, rather the Messenger (pbuh) and the companions who had prayed would wait until the women left and then they would leave.

- 布哈里根据乌姆·赛俩麦的传述记载道：

- Al-Bukhari reported from Umm Salamah:

. كانَ إِذَا سَلَّمَ يَمْكُثُ فِي مَكَانِهِ يَسِيراً، قَالَ ابْنُ شِهَابٍ: فَ ن رَى، أَنَّ النَّبِيَّ « كَانَ يُسَلِّمُ، « : وفي رواية عنده أيضاً قالت .» وَاللهُ أَعْلَمُ، لِكَيْ يَ نْ فُذَ مَنْ يَ نْصَرِفُ مِنْ النِّسَاءِ »فَ يَ نْصَرِفُ النِّسَاءُ فَ يَدْخُلْنَ ب يُُوتَ هُنَّ مِنْ قَ بْلِ أَنْ يَ نْصَرِفَ رَسُولُ اللَّهِ .

. كانَ إِذَا سَلَّمَ يَمْكُثُ فِي مَكَانِهِ يَسِيراً، قَالَ ابْنُ شِهَابٍ: فَ ن رَى، أَنَّ النَّبِيَّ « كَانَ يُسَلِّمُ، « : وفي رواية عنده أيضاً قالت .» وَاللهُ أَعْلَمُ، لِكَيْ يَ نْ فُذَ مَنْ يَ نْصَرِفُ مِنْ النِّسَاءِ »فَ يَ نْصَرِفُ النِّسَاءُ فَ يَدْخُلْنَ ب يُُوتَ هُنَّ مِنْ قَ بْلِ أَنْ يَ نْصَرِفَ رَسُولُ اللَّهِ .

“先知在以塔斯里姆结束礼拜后，会在自己的位置上停留一会儿。”伊本·沙哈卜说：“我认为（真主至知），他是在等待已经礼过拜的妇女离开。”另一则传述中说：“先知ﷺ以塔斯里姆结束礼拜时，妇女们会在真主的使者ﷺ离开之前先离开，回到自己的家中。”因此，教导之间不应相互混淆。

“The Prophet after finishing the prayer with Taslim used to stay at his place for a while." Ibn Shihab said, "I think (and Allah (swt) knows better), that he used to wait for the departure of the women who had prayed”, and in another report: “When the Prophet finished the prayer with Taslim, the women would depart and enter their houses before Allah (swt)'s Messenger (pbuh) departed.” And, therefore, teaching must not be mixed.

关于私立学校不得专属于某一教派、宗教、学派、种族或肤色的问题，原因在于：以此类基础建立的学校会对国家的统一产生影响，并且专注于分歧之处，尤其是因为学校在塑造学生的心态和性情方面发挥着重要作用。在奥斯曼哈里发末期，此类学校成为国家躯体中的破坏性因素。因此，这些学校因其所造成的损害以及其导致非法之事，而被禁止。其依据即是"伤害须予消除"的原则，以及"通往非法之事的途径亦为非法"的原则。

As for the issue of the private schools not being specific to a sect, religion, school of thought, race or colour – this is because schools established on this basis lead to effects upon the unity of the State and focus upon points of difference, especially since schools play an important role in building the mentality and disposition of the students. At the end of the ‘Uthmani Khilafah such schools were a destructive element in the body of the State. Therefore, these schools are prohibited due to what damage they produce and that they lead to the Haram, in other words, the evidence is the rule of harm and the rule that states that: "The means to something forbidden is also forbidden".

这与《古兰经》和《逊奈》中所号召的认识他人、摒弃部族主义、不以种族或肤色作为区分标准的主张是分开的。安拉(SWT)说:

This is apart from the call that is found in the Quran and the Sunnah to know other people and to discard tribalism, and not to differentiate on the basis of race or colour. Allah (swt) says:

“{人类啊！我确已用一个男性和一个女性创造了你们，并使你们成为民族和部落，以便你们互相认识。在真主看来，你们中最尊贵的，确是最敬畏的人。真主确是全知的，确是彻知的。}”（《古兰经》49:13）穆圣ﷺ在穆斯林圣训实录中由艾布·胡莱赖传述的一段圣训中说：

“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah (swt) is the most righteous of you. Indeed, Allah (swt) is Knowing and Acquainted.” (TMQ 49:13). And the Messenger (pbuh) said in a narration reported by Muslim from Abu Hurayrah:

. مَنْ خَرَجَ مِنْ الطَّاعَةِ وَفَارَقَ الْجَمَاعَةَ فَمَاتَ مَاتَ مِيتَةً جَاهِلِيَّةً، وَمَنْ قَاتَلَ « » تَحْتَ رَايَةٍ عِمِّيَّةٍ ي غَْضَبُ لِعَصَبَةٍ أَوْ يَدْعُو إِلَى عَصَبَةٍ أَوْ يَ نْصُرُ عَصَبَةً فَ قُتِلَ فَقِتْ لَةٌ جَاهِلِ يَّة.

. مَنْ خَرَجَ مِنْ الطَّاعَةِ وَفَارَقَ الْجَمَاعَةَ فَمَاتَ مَاتَ مِيتَةً جَاهِلِيَّةً، وَمَنْ قَاتَلَ « » تَحْتَ رَايَةٍ عِمِّيَّةٍ ي غَْضَبُ لِعَصَبَةٍ أَوْ يَدْعُو إِلَى عَصَبَةٍ أَوْ يَ نْصُرُ عَصَبَةً فَ قُتِلَ فَقِتْ لَةٌ جَاهِلِ يَّة.

“凡背离（对埃米尔的）服从，脱离穆斯林大众者，若死于此种状态，便是死于蒙昧时代（Jahiliyya）的死亡。凡在一支盲目的旗帜下作战的人（即不知其所为之事是否正义），因家族荣誉而怒火中烧，呼吁人们为家族荣誉而战，并支持自己的亲族（即其作战不是为了真主（SWT）的事业，而是为了这个家族或部落），若他在此战斗中被杀，他便是死于蒙昧时代。”艾哈迈德（Ahmad）以经由艾布·纳德拉（Abu Nadrah）的传述链所载，并经阿尔-宰因（Al-Zayn）认证：有人听过先知穆罕默德ﷺ在提施里格日（Tashriq）期间的一次讲话，他对我讲述说：先知ﷺ说：“众人啊，你们的主是独一的，你们的父亲也是同一个。阿拉伯人并不因此优于非阿拉伯人，非阿拉伯人也不优于阿拉伯人；红色的人也不优于黑色的人，黑色的人也不优于红色的人，唯有敬畏（Taqwa）之外。我是否已经传达了？”他们说：“安拉的使者ﷺ已经传达了。”这些都是本文的论据。

“One who defected from obedience (to the Amir) and separated from the main body of the Muslims-if he died in that state-would die the death of one belonging to the days of Jahiliyya. One who fights under the banner of a people who ate blind (to the cause for which they are fighting. i. e. do not know whether their cause is just or otherwise), who gets flared up with family pride, calls, (people) to fight for their. family honour, and supports his kith and kin (i.e. fights not for the cause of Allah (swt) but for the sake of this family or tribe) -if he is killed (in this fight), he dies as one belonging to the days of Jahiliyya”. And it is reported by Ahmad with a chain from Abu Nadrah authenticated by Al-Zayn: Someone who heard the sermon of the Messenger of Allah (pbuh) in the middle of the days of Tashriq told me that he said: O people – your Lord is one, and your father is one, there is no preference for an Arab over a non-Arab, nor a non-Arab over an Arab, nor for the red over the black, nor the black over the red, except in Taqwa (piety). Have I not conveyed? They said: The Messenger of Allah (pbuh) has conveyed.” These are all the evidences for the article.