第189条

第189条 - 《哈里发国草案宪法》 | Quran Course

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第189条

Article 189

by Sheikh Taqiuddin An-Nabahani15 min readViewed 151 times

伊斯兰国家与世界上其他国家之间的关系建立在四项考量之上。这四项是：

The relationship of the State with other states present in the world is built upon four considerations. These are:

1. 伊斯兰世界现存的各个国家被视为同一片土地的组成部分，因此它们不属于对外事务的范畴。与这些国家的关系不被视为外交政策的领域，并且有义务致力于将所有这些国家统一为一个国家。

1. The existing states in the Islamic world are considered to be part of one land and therefore they are not included within the sphere of foreign affairs. Relations with these countries are not considered to be in the realm of foreign policy and it is obligatory to work to unify all these countries into one state.

2. 与我国订有经济、商务、睦邻或文化条约的国家，应依照条约条款予以对待。若条约有此规定，该国国民有权凭身份证入境而无需护照，但前提是我国国民在对方国家同样获得相同待遇。与此类国家的经济和商务往来，必须限定于被认为必要的特定物品与特性范围之内，同时不得导致这些国家的实力因此得到增强。

2. States who have economic, commercial, good neighbouring or cultural treaties with our State are to be treated according to the terms of the treaties. If a treaty states so, their subjects have the right to enter the State with an identity card without the need for a passport provided our subjects are treated in a like manner. The economic and commercial relations with such states must be restricted to specific items and characteristics which are deemed necessary and which at the same time do not lead to the strengthening of these states.

第一条与曾经由伊斯兰统治的伊斯兰土地有关，例如印度，或穆斯林占多数的土地，例如黎巴嫩。自公元1342年哈里发制度被摧毁，直至其在真主（swt）的许可下重新建立，所有伊斯兰土地都属于戴尔·库夫尔（Dar Al-Kufr，不信之地）。因为其中一些地区由非伊斯兰统治，其对外安全并非伊斯兰的安全；另一些地区虽由穆斯林保障安全，却由非伊斯兰统治。所有这些都被视为戴尔·库夫尔。既然它们曾是戴尔·伊斯兰（Dar Al-Islam），就必须努力使其恢复为戴尔·伊斯兰；但只要它们仍由非伊斯兰统治，或其安全并非伊斯兰的安全，它们便仍是戴尔·库夫尔，戴尔·库夫尔的律法便适用于它们。称其为戴尔·库夫尔，并不意味着其所有居民都是不信者；同样，在戴尔·伊斯兰中，也不意味着其所有居民都是穆斯林。相反，这里“戴尔”（居所）一词是一个沙里亚术语，即“沙尔仪的实际”：是沙里亚赋予它这一含义，正如萨拉（Salah）、西亚姆（Siyam）等其他沙里亚术语一样。

The first clause is related to the Islamic lands which used to be ruled by Islam, such as India for example, or where the majority are Muslims such as in Lebanon. All of the Islamic lands since the destruction of the Khilafah in 1342 Hijri until it is re-established anew with the Permission of Allah (swt), are Dar Al-Kufr, because some of them are ruled by other than Islam and their external security is not the security of Islam. Others are secured by Muslims but are ruled by other than Islam. All of these are considered to be Dar Al-Kufr and since they used to be Dar Al-Islam it is imperative to work to revert them back to being Dar Al-Islam, but as long as they are ruled by other than Islam, or their security is other than the security of Islam, then they remain as Dar Al-Kufr, and so the rules of Dar Al-Kufr apply to them. It being Dar Al-Kufr does not mean that all its inhabitants are disbelievers, and it does not mean that in Dar Al-Islam that all its inhabitants are Muslims. Rather, the meaning of Dar (abode) here is a Shari’ah term: “Shar’i reality”, in other words, it’s the Shari’ah which gives it this meaning, like the terms Salah and Siyam and others from the Shari’ah terms.

“今天已没有迁徙了——信士过去是带着自己的宗教逃向安拉（SWT）和祂的使者ﷺ的，因为他害怕面临考验。至于今天，安拉（SWT）已使伊斯兰占据优势，信士可以在他愿意的任何地方崇拜他的主。”这表明，征服前的穆斯林迁徙，是为了带着自己的宗教逃离，从而避免遭受迫害；而征服麦加之后，这一需要被取消，因为他此时已能公开地履行自己的宗教，并确立伊斯兰的律法。因此，作为取消迁徙必要性之依据的“原因”（'Illah）是征服本身，而非麦加征服这一具体事件。据此，所指的是：一旦某地被征服，便不再有从该地迁徙的必要。至于先知ﷺ对Safwan所说的迁徙已经终止，指的是麦加被征服之后从麦加的迁徙，因为迁徙意味着离开异教徒之地，离开Dar Al-Kufr（卡夫尔之地）。如果一块土地被征服并成为Dar Al-Islam（伊斯兰之地），它便不再是异教徒之地，也不再是Dar Al-Kufr，因此从它而来的迁徙也就不复存在。由此可知，凡被征服的土地，在被征服之后都不存在从其迁徙的问题（因为它已成为Dar Al-Islam的一部分）。这一点得到了Ahmad从Mu'awiyah所传圣训的支持，他说：我听到安拉的使者ﷺ说：

“There is no migration today – the believer used to escape with his Deen to Allah (swt) and His Messenger (pbuh), as he was afraid of facing the trials. As for today, Allah (swt) has made Islam prevail, and the believer can worship his Lord wherever he wishes” which indicates that the emigration for the Muslim before the conquest was in order to escape with his Deen thus avoiding being afflicted, and this was negated after the conquest of Makkah since he then became capable of openly practising his Deen and establishing the laws of Islam. So the conquest upon which this was based is the ‘Illah for negating the need to emigrate, and not the conquest of Makkah as a specific incident. Accordingly, what is meant is that there is no emigration from a land once it has been conquered. And his words to Safwan that emigration is finished meant emigration from Makkah after it had been conquered, since emigration is to leave the land of the disbelievers and from Dar Al- Kufr, so then if a land is conquered and becomes Dar Al-Islam then it does not remain as a land of disbelievers nor a Dar Al-Kufr, and so there is no Hijrah from it, and accordingly every land which is conquered does not have a Hijrah from it after its conquest (since it has become part of Dar Al-Islam). This is supported by what Ahmad reported from Mu’awiyah who said: I heard the Messenger of Allah (pbuh) say:

4.至于一个能够在自己国家公开践行其宗教、落实沙里亚所要求其遵行的律法，同时又有能力把他所居住的“卡菲尔之地”（Dar Al-Kufr）转变为“伊斯兰之地”（Dar Al-Islam）的人——在这种情况下，他禁止从卡菲尔之地迁往伊斯兰之地，无论这种能力是他自身具备的，还是通过与其所在地的穆斯林组织起来，或通过获得外地穆斯林的帮助，或通过与伊斯兰国合作，又或通过任何其他被允许的途径而获得的。在这种情况下，他有义务努力把卡菲尔之地转变为伊斯兰之地，并且他禁止从那里迁出。其依据是：使其所在之地并入伊斯兰之地的工作是义务性的，因此，如果他能够履行这项工作，却不予支持，放弃了争取使其所在之地并入伊斯兰之地的行动，反而迁出，那么他就犯了罪，正如疏忽任何其他义务一样。

4.As for one who is able to practise his Deen openly in his country, and implement the rules of the Shari’ah requested from him, and at the same time he possesses the capability to transform the Dar Al- Kufr he lives in into Dar Al-Islam – it is prohibited in such a situation for him to emigrate from Dar Al-Kufr to Dar Al-Islam, irrespective of whether he possessed the capability himself or by organising himself with the Muslims in his land, or through getting help from Muslims from outside of his land, or through cooperation with the Islamic State, or through any of the permitted means. It is obligatory upon him to work to change the Dar Al-Kufr into a Dar Al-Islam, and in such a situation it is prohibited for him to emigrate from there. The evidence for this is that the work to make his land join to Dar Al-Islam is obligatory, and so if he does not support it and he is capable to perform it and left behind the action of seeking it to join the Dar Al-Islam and instead emigrates, then he has committed a sin just like the neglect of any other obligation.

根据此理,若存在伊斯兰之地(Dar Al-Islam),对于负有迁徙义务的人而言,在不信者之地(Dar Al-Kufr)永久定居是被禁止的。此外,在不信者之地永久定居,会使该穆斯林成为不信者之地的人,因此适用于不信者之地的规则,同样适用于他与伊斯兰国家的关系,以及他与他人的关系。所以,胡杜德(法定刑罚)不适用于他,天课不向他征收,伊斯兰之地的任何人都不能继承他的遗产,伊斯兰之地中那些本应负责供养他的人,也没有义务供养他(如果他住在那里的话),因为沙里亚并不适用于不信者之地的人。因此,他们不承担穆斯林所承担的义务,也不享有穆斯林所享有的权利,故不受这些规则的约束。其证据是:穆斯林要求不信者之地的人做两件事:第一,伊斯兰;第二,归属伊斯兰的权威之下。这一点引自苏莱曼·本·布赖達(Sulayman b. Buraydah),其转述自其父,他说:

Based upon this, if there was a Dar Al-Islam, taking up permanent residence in Dar Al-Kufr is prohibited for the one who is obligated to emigrate. Above that, taking a permanent residence in Dar Al-Kufr makes that Muslim from the people of Dar Al-Kufr, and so the rules which apply to Dar Al-Kufr apply to his relationship with the Islamic State and from the angle of his relationships with other individuals, and so the Hudud (prescribed punishments) are not applicable to him, and Zakah is not collected from him, and anyone from Dar Al-Islam cannot inherit from him, and it is not obligatory to get maintenance from anyone in Dar Al- Islam from those people who are obligated to pay for him if he had resided there, because the Shari’ah is not applied upon the people of Dar Al-Kufr. Accordingly, they are not obligated by what the Muslims are obligated by and nor do they have the rights that the Muslims have, so they are not encompassed by the rules. The evidence for that is that the Muslims request two issues from those in Dar Al-Kufr: firstly, Islam; secondly, to come under the authority of Islam. It is related on the authority of Sulayman b. Buraydah on that of his father who said:

إِذَا أَمَّرَ أَمِيرًا عَلَى جَ يْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْراً، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللهِ فِي سَبِيلِ اللهِ، قَاتِلُوا مَنْ كَفَرَ بِاللهِ، اغْزُوا وَلاَ تَ غُلُّوا وَلاَ تَ غْدِرُوا وَلاَ تَمْثُ لُوا وَلاَ ت قْتُ لُوا وَلِيداً، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاَثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلاَمِ فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِ رِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْ بِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي يَجْرِي عَلَى الْمُسْلِمِينَ وَلا يَكُونُ لَهُمْ فِي »... الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

“每当使者（愿主赐他平安）任命某人为军队或小分队的指挥官时，他都会特别嘱咐他敬畏真主，并善待与他同行的穆斯林。他会说：你们要奉真主之名、遵循真主之道作战，与不信真主的人作战。要进行圣战，不得侵吞战利品；不得背弃盟约；不得残害（阵亡者的）尸体；不得杀害儿童。当你们遇到多神教徒敌人时，请向他们提出三种选择。如果他们接受其中任何一种，你们也应接受，并停止对他们的伤害。先邀请他们皈依伊斯兰教；如果他们响应，你就接受他们的皈依，并停止与他们作战。然后邀请他们从自己的居住地迁往迁士之地，并告知他们：如果他们这样做，就将享有迁士所拥有的一切权利，并负有迁士所负的一切义务。如果他们拒绝迁徙，就告诉他们，他们将处于游牧穆斯林的地位，像其他穆斯林一样遵守真主的命令，但除非他们与穆斯林一同对抗不信者，否则不能分得战利品或法伊之财。”（穆斯林圣训实录辑录）于是使者（愿主赐他平安）说：……然后邀请他们从自己的居所迁往迁士之地，并告知他们，如果他们这样做，他们将享有迁士的一切权利，并承担迁士的一切义务。

“Whenever the Messenger of Allah (pbuh) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah (swt) and to be good to the Muslims who were with him. He would say: Fight in the name of Allah (swt) and in the way of Allah (swt). Fight against those who disbelieve in Allah (swt). Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah (swt) like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers)” (reported by Muslim). So the Messenger (pbuh) said: . ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا « » ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

从居所是属于Dar Al-Kufr（dar al-kufr，即"敌对地区/异教地区"）还是Dar Al-Islam（dar al-islam，即"伊斯兰地区"）的角度来考察这一问题，就是所谓的"国籍"。凡居住在Dar Al-Islam的人，无论是穆斯林还是非穆斯林，都拥有伊斯兰国籍（Dar Al-Islam的国籍），因此国家对其适用伊斯兰的律法；凡居住在Dar Al-Kufr的人，无论是穆斯林还是不信者，都拥有Dar Al-Kufr的国籍，因此国家不对其适用伊斯兰的律法。据此，所考虑的是永久居住而非临时停留。因此，如果一名穆斯林居住在Dar Al-Islam，却为了经商、治疗、求学、探亲、度假或其他任何目的前往Dar Al-Kufr，并在那里居住数月或数年，但他仍拥有伊斯兰国籍，换言之，他最终要返回的永久居所位于Dar Al-Islam，那么他仍被视为Dar Al-Islam的人，即便他当时住在Dar Al-Kufr。反之，如果一名穆斯林原本居住在Dar Al-Kufr，却为了经商、治疗、求学、探亲、度假或其他任何目的来到Dar Al-Islam，并在那里停留一天、一月、一年或更久，但他拥有的是Kufr的国籍，换言之，他最终要返回的永久居所位于Dar Al-Kufr，那么他被视为Dar Al-Kufr的人，因此适用受庇护者（musta'min，受保护的外来者）的规定，他非经安全保障即不得进入Dar Al-Islam，也就是说，非经国家许可不得入境。因此，问题的关键不在于临时居住的时间长短，而在于永久居住，或者说，在于所拥有的国籍。

This consideration of the abode from the angle of it being Dar Al-Kufr or Dar Al-Islam is what is referred to as citizenship. Whoever resides in Dar Al-Islam, whether Muslim or non-Muslim, carries the Islamic citizenship (citizenship of Dar Al-Islam), and so the rules of Islam are applied upon him by the State, and whoever resides in Dar Al-Kufr, whether a Muslim or disbeliever, carries the citizenship of Dar Al-Kufr, and so the rules of Islam are not applied upon him by the State. Accordingly, the consideration is given to the permanent residency and not to temporary stay, and so if a Muslim resides in Dar Al-Islam and goes to Dar Al-Kufr for the sake of commerce, treatment, seeking knowledge, visiting relatives, to take a vacation, or any other purpose, and resides there for months or years but he carries the Islamic citizenship, in other words, his permanent residency that he is going to return to was in Dar Al-Islam, then he is considered from the people of Dar Al307 Islam, even if he was living in Dar Al-Kufr. And if a Muslim was a resident in Dar Al-Kufr, and came to Dar Al-Islam for commerce, treatment, to seek knowledge, visit their relatives, to take a vacation, or any other purpose, and so stayed in Dar Al-Islam for a day, month, year, or more, but he carries the citizenship of Kufr, in other words, his permanent residency that he is going to return to is in Dar Al-Kufr then he is considered to be from the people of Dar Al-Kufr, and so the rules of the one given amnesty apply to him, and so he cannot enter Dar Al-Islam except with security, in other words, except with the permission of the State. Therefore, the subject is not temporary residency, however long that residency may be, but rather the subject is permanent residency, or in other words, carrying the citizenship.

“当两位哈里发（Khulafaa'）都已宣誓效忠时，就杀掉后被宣誓效忠的那一位。”（穆斯林圣训辑录者穆斯林引自艾布·赛义德）；换言之，就与他作战。基于此，如果伊斯兰国在穆斯林土地的任何一部分建立起来，例如伊拉克、土耳其和叙利亚，那么居住在英国、美国、俄罗斯或其他任何地方的穆斯林，即居住在各种“库夫尔之地”和异教徒之地的穆斯林，其所处的统治地位将等同于身处“战争之地”（Dar Al-Harb）者，穆斯林与异教徒之间的区别，仅在于在征服该地之后，他们的血与财产是否受到保护。至于身处穆斯林土地上的穆斯林，如果他们实行伊斯兰教法而不加入哈里发国，那么他们的土地便是“伊斯兰之地”（Dar Al-Islam），他们将适用叛乱者（Bugha）的统治规定。如果他们不实行伊斯兰教法，那么他们的土地便是“库夫尔之地”（Dar Al-Kufr）。同样，伊斯兰土地中凡是不实行伊斯兰教法的地方，或其对外安全并非伊斯兰的安全，都被视为“库夫尔之地”，并适用“战争之地”的规定，即使那里的居民全都是穆斯林。无论它与伊斯兰国相邻，即穆斯林哈里发统治过的土地，还是不与之相邻，都没有区别。因此，伊斯兰国将把所有曾经受伊斯兰统治、或大多数居民为穆斯林的伊斯兰土地，视为一个统一的伊斯兰之地，它必须并入伊斯兰国，服从伊斯兰的旗帜，并使对哈里发的效忠之约束于其身。

“When oath of allegiance has been taken for two Imams (Khulafaa'), kill the one for whom the oath was taken later.” (reported by Muslim from Abu Said); in other words, fight against him. Based upon this, if the Islamic State was established on any part of the Muslim lands such as Iraq, Turkey and Syria for example, then the rule of the Muslim who resides in England, America, Russia or anywhere else from the various abodes of Kufr and lands of the disbelievers would be the rule of the one who was in Dar Al-Harb, with no difference between the Muslim and disbeliever except for the inviolability of their blood and wealth upon the conquest of that land. As for the Muslims who are in the Muslim lands, then if they implemented Islam and did not become part of the Khilafah, then their lands are Dar Al-Islam and they would take the rule of rebels (Bugha). If they did not implement Islam then they would be Dar Al-Kufr. In the same way, every land from the lands of Islam which remained not implementing Islam, or whose external security was not the security of Islam, is considered to be Dar Al-Kufr, and the rule of Dar Al-Harb is applied to it, even if all the people there were Muslims. There is no difference whether it was neighbouring the Islamic State, which is the lands which the Khalifah of the Muslims ruled or were not adjacent to it. So the Islamic State will consider all the Islamic lands which were ruled by Islam, or which the majority of people there are Muslims, as a single Islamic land which must join the Islamic State, and be subservient to the Islamic flag, and for there to be a pledge to the Khalifah upon its neck.