第二条 - 《哈里发国草案宪法》

伊斯兰之地（Dar Al-Islam）是指伊斯兰教的律法得以实施、其安全由伊斯兰教所保障的领土。 Kufr之地（Dar Al-Kufr，即不信之地）是指 Kufr 的律法得以实施，或其安全并非由伊斯兰教的安全所保障的领土。

Dar Al-Islam (Islamic Abode) is the territory where the rules of Islam are implemented and its security is upheld by Islam. Dar Al-Kufr (abode of disbelief) is the territory where the rules of Kufr are implemented or its security is upheld by other than the security of Islam.

"Dar"（دار）在语言上有几种含义：从词义上讲，意为"住所"，例如真主（SWT）的话：

Dar has several meanings:Linguistically: “abode”, such as His (swt) words:

“我们使大地吞没了他和他的家。”（TMQ 28:81）以及“驿站”，凡是一群人定居的地方都是他们的“Dar”。例如祂的话：

“And We caused the earth to swallow him and his home.” (TMQ 28:81) and “way-station”, and every place that a people settle is their Dar. Such as His words:

于是地震攫住了他们，他们便在自己的家中僵伏不起。（《古兰经》7:91）

“So the earthquake seized them, and they became within their home [corpses] fallen prone.” (TMQ 7:91).

“城市”。西伯威赫说：“这座达尔是一座美丽的城市”，以及“住所和地方”，如同祂的话语。

, and it means: “city”. Sibawayh stated: “This Dar is a beautiful city and “abode and place” such as His words:

“并且敬畏者的住所是多么美好。”（TMQ 16:30）。同样地，它隐喻地指"部族"，例如布哈里辑录的阿布·哈米德·萨阿迪的圣训，先知ﷺ说：

“And how excellent is the home of the righteous.” (TMQ 16:30)”. In the same manner, it metaphorically means “tribe”, such as the narration of Abu Hamid Al-Sa’adi in Bukhari from the Messenger (pbuh) who said: .

.»... إِنَّ خَيْ رَ دُورِ الأَنْصَارِ دَارُ بَنِي النَّجَّارِ «.

“确实，最尊贵的安萨尔居住地是班尼·纳扎尔的居住地。”而“Dar”一词也可以附加于事物的名称之后，如祂（SWT）的话语。

“Truly, the worthiest settlements of the Ansar are those of Banu Najjar.. ” And Dar can be adjoined to the names of things such as His (swt) words.

“我将让你们看看悖逆者的居所。”（TMQ 7:145）。

“I will show you the home of the defiantly disobedient.” (TMQ 7:145),.

“敬畏者的住所何等美好。”（TMQ 16:30），

“And how excellent is the home of the righteous.” (TMQ 16:30),.

“但他们杀死了她，于是他说：‘你们在家中享受三天吧。这是不可否认的承诺。’”（TMQ 11:65），以及祂（SWT）的话语：

“But they hamstrung her, so he said, "Enjoy yourselves in your homes for three days. That is a promise not to be denied."” (TMQ 11:65), and His (swt) words:

“并且他使你们继承了他们的土地、房屋和财产。”（TMQ 33:27）同样，在穆斯林所载布赖达的圣训中，安拉的使者ﷺ说道。

“And He caused you to inherit their land and their homes and their properties.” (TMQ 33:27). And similarly in the narration of Buraydah in Muslim where the Messenger of Allah (pbuh) said,.

.» ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ ...«.

“……然后邀请他们从自己的领土迁往移民者（穆哈吉尔林）的领土”，以及艾哈迈德记载的萨利玛·本·努费勒的传述，他说：

“…Then invite them to move from their territory to that of the emigrants (Muhajirin)” and the narration of Salima Bin Nufail from Ahmad that he said:.

.» أَلاَ إِنَّ عُقْرَ دار المؤمنين الشام «.

“最优秀的信士的居所是沙姆”。这一段话可以与以下经义相联系，例如安拉（SWT）的话：“难道你没有看见那些以安拉的恩典换取不信，并使他们的族人落入毁灭之家的人吗？”（《古兰经》14:28）。还有他的话：

“the worthiest of the believers’ abode is as-Sham” And it could be adjoined to meanings such as His (swt) words: “Have you not considered those who exchanged the favor of Allah for disbelief and settled their people [in] the home of ruin?” (TMQ 14:28). And His words:

“他以恩惠使我们安居于永恒的住所。”（TMQ 35:35）以及阿里（ra）的传述，见于伊本·阿萨基尔，其传述链为Hasan Sahih；又见于提尔米兹，其中说：安拉的使者ﷺ对我说：

“He who has settled us in the home of duration out of His bounty.” (TMQ 35:35). And in the narration of Ali (ra) from Ibn Asakir with a Hasan Sahih chain, and in Tirmidhi: The Messenger of Allah (pbuh) said to me:

. » رَحِمَ اللَّهُ أَبَا بَكْرٍ زَوَّجَنِيَ ابْ نَتَهُ وَحَمَلَنِي إِلَى دَارِ الْهِجْرَة «.

“May Allah have mercy upon Abu Bakr, he married his daughter to me and carried me to the land (abode) of migration (Dar-Al-Hijrah)”. And the narration of Ibn Abbas in Daraqutni saying: The Messenger of Allah (pbuh) said: . إِذَا خَرَجَ العَبْدُ مِنْ دَارِ الشِّرْكِ قَ بْلَ سَيِّدِهِ فَ هُوَ حُرٌ، وَإِذَا خَرَجَ مِنْ بَ عْدِهِ رُدَّ « إِلَيْهِ. وَإِذَا خَرَجَتِ المَرْأَةُ مِنْ دَارِ الشِّرْكِ قَ بْلَ زَوْجِهَا تَ زَوَّجَتْ مَنْ شَاءَتْ ، وَإِذَا خَرَجَتْ » مِنْ بَ عْدِهِ رُدَّتْ إِلَيْهِ .

“如果奴隶比他的主人先离开shirk之地（Dar-Al- Shirk），那么他就获得自由；如果他在主人之后离开，那么他就被送还给主人。如果妇女比她的丈夫先离开shirk之地，她就可以嫁给她所中意的人；如果她在丈夫之后离开，那么她就被送还给丈夫。”

“If the slave leaves the abode (land) of Shirk (Dar-Al- Shirk) before his master, then he is free, and if he leaves after him, then he is returned to him, and if a woman leaves the abode (land) of Shirk before her husband, she can marry whom she pleases, and if she leaves after him, then she is returned to him.”.

而且伊斯兰教法将“Dar”（住所/领域）一词与两个含义相关的词联系起来：伊斯兰和以物配主（Shirk）。泰伯拉尼在《叙利亚人的圣训集》（Musnad Al-Shamiyin）中收录了前述赛利玛·本·努法伊勒的那段圣训的一个版本，其措辞如下。

And the Shari’ah adjoined the term Dar to two words from meanings – being: Islam and Shirk. Tabarani has a version of the previously mentioned narration of Salima Bin Nufail in the Musnad Al-Shamiyin with the words.

.» أَلاَ إِنَّ عُقْرَ دَارِ الإسلام الشَّامُ «.

"最优秀的信士居所（之地）是沙姆"。因此，"Dar"一词在这里被加入到了伊斯兰之中。同样，阿尔-马瓦尔迪在《苏丹的律例》和《大全》中转述说，安拉的使者ﷺ说道：

“the worthiest of the believers’abode (land) is as-Sham”. So, the word Dar here is added to Islam. And likewise, Al- Mawardi narrated in Al-Ahkam Al-Sultaniyya and in Al-Hawi Al-Kabir that the Messenger of Allah (pbuh) said.

. » مَنَ عَتْ دَارُ الإِسْلاَمِ مَا فِيهَا، وَأَبَاحَتْ دَارُ الشِّرْكِ مَا فِيهَا «.

“伊斯兰之地”（Dar-Al-Islam）禁止其中的一切，而“多神教之地”（Dar-Al-Shirk）允许其中的一切。这关系到伊斯兰之地中血与财产的神圣性——除非依照伊斯兰教法的规定而有其正当理由——以及多神教之地（“战争之地”Dar Al-Harb）在实际战争状态下神圣性的缺失，例如有关战斗与战利品的规定，这些同样依照伊斯兰教法的规定。这一划分涵盖了整个世界，因此没有任何部分会落在伊斯兰之地（Dar Al-Islam）或多神教之地之外；换言之，即“不信之地”（Dar Al-Kufr）或“战争之地”（Dar Al-Harb）。

“The land of Islam (Dar-Al-Islam) has probibited whatever in it, and the land of polytheism (Dar-Al-Shirk) has permitted whatever in it.” in respect to the sanctity of blood and wealth in the abode of Islam…except by its right in agreement with the rules of the Shari’ah, and with respect to the absence of sanctity of the abode of Shirk (the abode of war “Dar Al-Harb”) in the sitution of actual war, as in the rules regarding fighting and booty….in agreement with the rules of the Shari’ah. This division encompasses the whole world, so there is not a part from it which falls outside of either the abode of Islam (Dar Al-Islam) or the abode of Shirk, or in other words, the abode of Kufr or abode of war (Dar Al-Shirk, Dar Al-Kufr, Dar Al-Harb).

如果一个地方满足两个条件，它就被视为伊斯兰之地。

The abode is considered an abode of Islam if it fulfils two conditions:

首先：安全须由穆斯林维护，依据是先知ﷺ在麦加对他的门徒所说的话。

Firstly: that the security is upheld by the Muslims, according to the evidence that he said to his companions in Makkah.

.» إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ لَكُمْ إِخْوَاناً وَدَاراً تَأْمَنُونَ بِهَا «.

“真主确已为你们创造了兄弟，并为你们提供了一个安全的居所”。这个居所，就是前面引述的伊本·阿萨基尔所载的阿里圣训中所提到的“迁徙之家”（Dar Al-Hijrah），也是布哈里圣训集中所载的爱伊莎（愿真主喜悦她）的圣训中所提到的，在那段圣训中，真主的使者ﷺ说道：

“Truly, Allah has made brothers to you anda land (an abode) for you to be safe in”. This abode is the Dar Al-Hijrah mentioned in the narration of ‘Ali already mentioned from Ibn ‘Asakir, and in the narration of 'Aisha (ra) in Al-Bukhari in which the Messenger of Allah (pbuh) said:

. » قَدْ أُرِيتُ دَارَ هِجْرَتِكُمْ «.

“我已被指示看到你们迁徙的居所（家园）。”以及证明他和他的教友们直到确定有保护与安全时才迁往麦地那的证据；哈菲兹在《法特哈》中说，拜哈基通过一条可靠的传述链，从沙阿比传述此事，泰伯拉尼也将其上溯至艾卜·穆萨·艾什尔里的传述，他说：

“I have been shown the land (abode) of your emigration”. And the evidence that he and his companions did not emigrate to Madinah until he was sure about the presence of protection and security; Al-Hafiz said in Al-Fateh, Bayhaqi narrated through a strong chain from Al-Sha’bi and Al-Tabarani connected it from the narration of Abu Musa Al-Ansari who said:

. وَمَعَهُ العَبَّاسُ عَمُّهُ إِلَى سَبْعِينَ مِنَ الأَنْصَارِ عِنْدَ انْطَلَقَ رَسُولُ اللَّهِ « العَقَبَةِ، فَ قَالَ لَهُ أبو أُمامَة - يعني أسعد بن زُرَارة - سَلْ يا محمّد لِرَبِّكَ ولِنَ فْسِكَ ما شِئْتَ، ثُمَّ أَخْبِ رِِْنا ما لَنا من الثَّ وَابِ. قال: أَسْأَلُكُمْ لِ رَبِّي أنْ تَ عْ بُدُوهُ وَلا تُشْرِكُوا به شيئاً، وأَسْأَلُكُمْ لِنَ فْسِي ولأَصْحَابِي أنْ تُ ؤْوُونَا وتَ نْصُرُونَا وتَمْ نَ عُونَا مِمَّا تَمْ نَ عُونَ منه » أَنْ فُسَكُمْ. قالوا: فَما لَنا؟ قال: الْجَ نَّةُ. قالوا: ذلِكَ لَكَ.

使者(愿主福安之)与他的叔叔阿拔斯一同前往阿喀巴,去会见七十位安莎尔。艾卜·乌玛玛——阿萨德·本·祖拉拉——对他说:“穆罕默德啊,为你的主和你自己求取你想要的一切吧。”于是他告诉我们,我们将获得怎样的报酬。他说:“我为我的主求取:崇拜祂,不以任何事物与祂同列;我为我自己和我的同伴求取:请你们接纳我们,支持我们,并保护我们,如同你们保护自己一样。”他们问道:“我们将得到什么?”他说:“乐园。”他们说:“你所求的,都归你所有。”

“The Messenger of Allah (pbuh) set off with his uncle Al- ‘Abbas to meet seventy of the Ansar at Al-‘Aqabah, and Abu Umama said to him – Asad Bin Zurara – O Muhammad ask for your Lord and yourself whatever you want, then he informed us of what reward we will have. He said: I ask you for my Lord, to worship Him and do not associate anything else with Him, and I ask you for myself and my companions to accommodate us, and support us, and protect us from what you protect yourselves. They said: What is for us? He said: Paradise. They said: What you asked for is yours”.

以及艾哈迈德从凯卜·本·马立克处以沙希德（圣训可靠）的传述链所传的证据：先知（愿主赐福他并使他平安）说：

And the evidence related by Ahmad from Ka’ab Bin M’alik through a Sahih chain, that the Messenger of Allah (pbuh) said:

. أُبَايِعُكُمْ عَلَى أَنْ تَمْنَ عُونِي مِمَّا تَمْنَ عُونَ مِنْهُ نِسَاءكَُمْ وَأَبْ نَاءكَُمْ قَالَ فَأَخَذَ « الْبَ رَاء بْنُ مَعْرُورٍ بِيَدِهِ ثُمَّ قَالَ نَ عَمْ وَالَّذِي بَ عَثَكَ بِالْحَقِّ لَنَمْنَ عَنَّكَ مِمَّا نَمْنَعُ مِنْهُ أُزُرَنَا » فَ نَحْنُ أَهْلُ الْحُرُوبِ وَأَهْلُ الْحَلْقَةِ وَرِثْ نَاهَا كَابِرًا عَنْ كَابِرٍ فَ بَايِعْنَا يَا رَسُولَ اللَّهِ.

“我向你保证，你要保护我，就像你保护你的妇女和孩子那样保护我。于是，拜拉厄·本·马尔鲁尔拉住他的手说：是的，以那差遣你带来真理的主发誓，我们必定会保护你，就像我们保护自己的族人那样。所以请与我们立约吧，真主的使者ﷺ，我们是身经战阵、精于武器的人，这些都是我们从祖先那里继承来的。”这段记载见于艾哈迈德的《圣训集》，其传述链被认为是“沙希尔”（sahih，可靠），传述人是哲白尔，他说这是在“阿qaba”的宣誓中发生的事。

“I pledge to you that you protect me from that which you protect your women and children from. So Al-Baraa Bin Ma’ror took him by his hand and said: Yes, by the One who sent you with the Truth, we will most certainly protect you from that which we protect our people, and so give us the pledge- oh Messenger of Allah (pbuh) , we are people of wars and weaponry, which we have inherited from our forefathers”. And in a Sahih narration by Ahmad from Jaber that he said in the pledge of ‘Aqabah.

. وَعَلَى أَنْ تَ نْصُرُونِي فَ تَمْنَ عُونِي إِذَا قَدِمْتُ عَلَيْكُمْ مِمَّا تَمْنَ عُونَ مِنْهُ ...« »... أَنْ فُسَكُمْ وَأَزْوَاجَكُمْ وَأَبْ نَاءكَُمْ، وَلَكُمُ الْجَنَّةُ.

"……并支持我，保护我免受你们保护自己、你们的妻子和你们的孩子那样的侵害（当我到你们那里时），如果你们这样做，你们的回报就是乐园。"以及Al-Bayhaqi在《Dala'il Al-Nabuwa》中，以一条坚实、良好的传述链，引述'Ubadah Bin Samit的话，他说：

“…and to give support to me and protect me from whatever you protect yourselves, your wives and your children (when I come to you), and (if you do that) your reward is Paradise”. And in the Dala’il Al-Nabuwa by Al-Bayhaqi, with a strong, good chain from ‘Ubadah Bin Samit who said.

. إِذَا قَدِمَ عَلَيْ نَا ي ثْرِبَ مِمَّا نَمْنَعُ أَنْ فُسَنَا وَعَلَى أَنْ نَ نْصُرَ رَسُولَ اللَّهِ « »... وَأَزوَاجَنا وَأَبْ نَاءَنَا وَلنَا الجَّنَّةَ.

“并且为真主的使者（愿主福安之）提供支持，就像我们保护自己、妻子和孩子那样（当他来到我们的雅斯里布时），那么我们将获得天堂。” Note: the original's "(pbuh)" is an abbreviated honorific, so per the rules it is replaced with ﷺ after the Prophet's mention, and written-out honorifics stay as words, so I rendered it as 愿主福安之 next to the title.

“And to give support to the Messenger of Allah (pbuh) from that which we protect ourselves, our wives and our children (when He arrives to us at Yathrib), and we will attain Paradise”.

先知ﷺ拒绝迁往任何没有安全、权力和保护的地方。al-Bayhaqi通过一条Hasan（良好）的传述链，从‘Ali那里传述：安拉的使者ﷺ对Shayban b. Tha’labah部落说道：

The Prophet (pbuh) (pbuh) refused to emigrate to any place which did not have security, power and protection. Al-Bayhaqi narrated through a Hasan chain from ‘Ali that the Messenger of Allah (pbuh) said to the Shayban b. Tha’labah tribe:

. مَا أَسَأْتُمْ فِي الرَّدِّ إَذْ أَفْصَحْتُمْ بِالصِّدْقِ، وَإِنَّ دِينَ اللَّهِ لَنْ يَ نْصُرَهُ إِلاَّ مَنْ « » حَاطَهُ مِنْ جَمِيعِ جَوَانِبِهِ .

“你的回答并不差，因为你说出了真相；真主的宗教，除非有人从各方面为它提供帮助，否则不会得到支持（援助）。”这是在他们提出愿意在阿拉伯人方面支持他、却排除波斯人之后所说的话。

“You have not replied badly since you expressed the truth; the Deen of Allah is not given support (succor) except when who can help it –help it from all sides”. This was after they had offered to support him with respect to the Arabs while excluding the Persians.

其次：伊斯兰的律法在其中得到实施。这一点的依据是布哈里所载乌巴达·本·萨米特的圣训，他说：

Secondly: That the rules of Islam are implemented therein. This is from the evidence of Al-Bukhari from Ubada Bin Samit who said:

. فَ بَايَ عْنَاهُ، فَ قَالَ فِيمَا أَخَذَ عَلَيْ نَا أَنْ بَايَ عَنَا عَلَى السَّمْعِ دَعَانَا النَّبِيُّ « وَالطَّاعَةِ فِي مَنْشَطِنَا وَمَكْرَهِنَا، وَعُسْرِنَا وَيُسْرِنَا، وَأَثَ رَةً عَلَيْ نَا، وَأَنْ لاَ ن نَُازِعَ الأَمْرَ أَهْ لَهُ » إِلاَّ أَنْ تَ رَوْا كُفْ راً بَ وَاحاً عِنْدَكُمْ مِنْ اللَّهِ فِيهِ ب رُْهَانٌ .

“先知（愿主福安之）召集我们，我们便向他宣誓效忠伊斯兰。他从我们取得的誓约条件之一是：无论我们精力充沛还是疲惫不堪，无论处于艰难时刻还是安逸之时，我们都要听从并服从（命令），要服从统治者，即使他不给我们应有的权利，我们也要尽到对他的义务；除非我们看到他公开显露库夫尔（不信），且我们手中有来自真主的明证，否则不得与他对抗。”听从和服从使者（愿主福安之）的命令，指的是遵从他的命令与禁令，换言之，即关乎律法的执行。另一项证据是艾哈迈德所传、伊本·哈班在其《沙希赫》中所辑、以及艾布·欧拜德在《财产》一书中转述的圣训：阿卜杜拉·本·阿穆尔传述，先知（愿主福安之）曰：

“The Prophet (pbuh) called us and we gave him the Pledge of allegiance for Islam, and among the conditions on which he took the Pledge from us, was that we were to listen and obey (the orders) both at the time when we were active and at the time when we were tired, and at our difficult time and at our ease and to be obedient to the ruler and give him his right even if he did not give us our right, and not to fight against him unless we noticed him having open Kufr (disbelief) for which we would have a proof with us from Allah”. And listening to and obeying the Messenger of Allah (pbuh) is with regards to his orders and prohibitions, in other words, in respect to the implementation of laws. Another evidence is what Ahmad narrated, Ibn Hibban in his Sahih collection and Abu ‘Ubayd in Al-Amwal by ‘Abd Allah b. Amr from the Prophet (pbuh) who said:

. وَالْهِجْرَةُ هِجْرَتَانِ هِجْرَةُ الْحَاضِرِ وَالْبَادِي فَأَمَّا الْبَادِي فَ يُطِيعُ إِذَا أُمِرَ « » وَيُجِيبُ إِذَا دُعِيَ وَأَمَّ ا الْحَاضِرُ فَأَعْظَمُهُمَا بَلِيَّةً وَأَعْظَمُهُمَا أَجْرًا .

“迁徙有两种：城市居民的迁徙与游牧民的迁徙。至于游牧民，当他被召唤（去参加圣战）时，他必须响应；当他被命令时，他必须服从。至于城市居民，他所受的考验更为严峻，所得的回报也更为丰厚。”推论的角度从他的话语中可以清楚地看出。

“There are two kinds of emigration, the emigration of the town dweller and the emigration of the Bedouin. As for the Bedouin, when he is called (to fight in Jihad) he must respond, and he must obey when he is commanded, and as for the town dweller, he is the one who is more severely tested and more greatly rewarded.”. The angle of inference is clear from his words.

. » فَ يُطِيعُ إِذَا أُمِرَ وَيُجِيبُ إِذَا دُعِيَ « .

“他必须回应，并且在被命令时必须服从”，因为沙漠地区属于伊斯兰之地（Dar Al-Islam），即便它不是迁徙之地（Dar Al-Hijrah）。据此，依照瓦希拉·本·阿斯盖（Wathilah b. Al-Asqa’）在泰伯拉尼（Al-Tabarani）辑录中的记载，海赛米（Al-Haythami）说，该段传述的各位传述人都是可信的，其中记载：先知ﷺ对他说了这番话。

“he must respond and, must obey when he is commanded”, since the desert was part of the abode of Islam (Dar Al-Islam) even if it was not the abode of emigration (Dar Al-Hijrah). And accordingly with the evidence of the narration of Wathilah b. Al-Asqa’ in Al- Tabarani, Al-Haythami said through a chain whose people are all trustworthy that the Messenger of Allah (pbuh) said to him.

. وَهِجْرَةُ البَادِيَةِ أَنْ تَ رْجِعَ إِلَى بَادِيَتِكَ، وَعَلَيْكَ السَّمْعُ وَالطَّاعَةُ فِي عُسْرِكَ « »... وَيُسْرِكَ وَمَكْرَهِكَ وَمَنْشَطِكَ وَأَثْ رَةٍ عَلَيْكَ .

“游牧者的迁徙，就是返回你的荒野；无论困难还是顺遂时，无论你愿意还是不愿意，都要听从并服从；当别人被优先于你时……”以及艾哈迈德从安

“The migration of the nomad is to return to your wilderness, and to listen and obey in times of hardship and ease,whether you are willing or unwilling, and when someone is given undue preference to you…” and the evidence that Ahmad narrated with a Sahih chain from Anas:

. إِنّي لأَسْعَى في الغِلْمانِ يَقولونَ جاءَ مُحمّد، فَأَسْعَى فَلا أَرى شَ يئاً. ثُمَّ « وصاحِبُهُ يَقولونَ: جاءَ مُحمّد، فَأَسْعَى فَلا أَرى شَيْئ اً. قال: حتى جاءَ رَسولُ اللَّهِ أبو بَكْر، فَكُنّا في بَ عْضِ حِرارِ المدينة، ثُمَّ بَ عَثَا رَجُلاً مِنْ أَهْلِ المدينة لِيُ ؤْذِنَ بِهِما الأنصارَ، فَاسْتَ قْبَ لَهُمَا زُهَاءُ خَمْسِمائةٍ مِنَ الأَنْصَارِ حتى انْ تَ هَوْا إِلَيْهِمَا. فقالت الأنصارُ: وصاحِبُهُ بَ يْنَ أَظْهُرِهِمْ. فَخَرَجَ أَهْلُ انْطَلِقَا آمِنَ يْنِ مُطَاعَيْنِ. فَأَقْ بَلَ رسولُ اللَّهِ »؟ المدينةِ حتّى إِنَّ العَوَاتِقَ لَفَوْقَ البُ يُوتِ يَ تَ رَاءَيْ نَهُ يَ قُلْنَ أَي هُُّمْ هُوَ أَي هُُّمْ هُوَ .

“我跟随了一些年轻人，他们说穆罕默德ﷺ来了，于是我跟了过去，却什么也没看见。然后他们又说——穆罕默德ﷺ来了，于是我跟了过去，又什么也没看见。”他说：直到穆罕默德ﷺ和他的同伴艾布·伯克尔来到，那时我们正在麦地那的哈拉尔（一片沙石之地）。然后他们派了一个麦地那人去通知安萨尔，于是约五百名安萨尔迎接他们。安萨尔说：请平安、有权威地前行吧。于是安拉的使者ﷺ和他的同伴从他们中间走了过来。麦地那人便都出来了，包括从家中探望的妇女，她们说：他是谁？他是谁？”这段圣训证明了安全与执行律法这两个条件。关于安全：这由五百名安萨尔在场并说“请平安前行”得到证明，而使者ﷺ确认了他们的话。同样，他也确认了他们所说的两人将被服从的话。因此，安全与服从在迁徙之地（Dar Al-Hijrah）得以实现；如果这些没有实现，先知ﷺ就不会迁徙。

“I followed some youths saying that Muhammad has come, so I followed and did not see anything. Then they say – Muhammad has come, so I followed and did not see anything. He said: Until Muhammad and his companion Abu Bakr came, and we were at some Madinah Hirar (sandy and rocky land). Then they sent a man from the people of Madinah to make the Ansar aware of them, and so they were met by about five hundred from the Ansar reaching them. The Ansar said: Proceed in safety and with authority. And so the Messenger of Allah (pbuh) and his companion came from between them. And so the people of Madinah came out, including the women overlooking from their households saying who is he, who is he?”. This narration has the evidence for both of the two conditions of security and the implementation of the laws. With respect to the security – this is proven from the presence of five hundred from the Ansar saying proceed in safety and the Messenger (pbuh) confirmed their words. In the same manner he confirmed their words that the two of them would be obeyed. Accordingly the security and obedience were fulfilled in the abode of emigration (Dar Al-Hijrah) and if they had not been fulfilled the Prophet (pbuh) would not have emigrated.

这两个条件，即履行安全保障与服从律法的执行，是安萨尔在阿qaba（阿喀巴）所立下的誓约。拜哈基以一条强有力的传述链记载，传述人是欧拜代·本·萨米特，他说：

These two conditions, the fulfillment of security and obedience in the implementation of the laws, were pledged upon by the Ansar in Al-’Aqabah. Al-Bayhaqi narrated with a strong chian from ‘Ubadah b. Samit who said.

. عَلَى السَّمْعِ وَالطَّاعَةِ ف ي النَّشَاطِ وَالْكَسَلِ، إِنَّا بَايَ عْنَا رَسُولَ اللَّهِ ...« وَالنَّ فَقَةِ فِي الْعُسْرِ وَالْيُسْرِ، وَعَلَى الأَمْرِ بِالْمَعْرُوفِ وَالنَّ هْيِ عَنِ الْمُنْكَرِ، وَعَلَى أَنْ نَ قُولَ إِذَا قَدِمَ عَ لَيْ نَا يَ ثْرِبَ فِي اللَّهِ لاَ تَأْخُذُنَا فِيهِ لَوْمَةُ لاَئِمٍ. وَعَلَى أَنْ نَ نْصُرَ رَسُولَ اللَّهِ الَّتِي بَايَ عْنَاهُ مِمَّا نَمْنَعُ أَنْ فُسَنَا وَأَزوَاجنَا وَأَبْ نَاءَنَا وَلَنَا الجَّنَّةَ. فَ هَذِهِ بَ يْ عَةُ رَسُولِ اللَّهِ » عَلَيْه .

“……我们向安拉的使者ﷺ宣誓效忠，承诺在顺利与困难的时候，无论身处忙碌还是闲暇，都听从并服从；在财力上施舍；命人行善、禁止作恶；秉持真理谈论安拉，不畏惧任何人的指责；并且，当安拉的使者ﷺ来到叶斯里卜时，我们会支持他，保护他，如同保护我们自己、妻子和儿子一样。如果我们这样做，我们的回报就是乐园。这就是我们向安拉的使者ﷺ所作的誓约。”听从与服从的体现十分明确。……“我们向安拉的使者ﷺ宣誓，遵行听从与服从。”

“…We pledged allegiance to the Messenger of Allah (pbuh) to listen and obey when we were busy and inactive, and to spend in times of difficulty and ease, and upon enjoining the good and forbidding the evil, and upon saying the truth regarding Allah not fearing any blame, and that we support the Messenger of Allah (pbuh) when he comes to Yathrib against whatever we protect ourselves, our wives and our sons from, and that (if we do so) our reward is Paradise. This was the pledge that we gave to the Messenger of Allah (pbuh) ”. The obedience is clear in. .» عَلَى السَّمْعِ وَالطَّاعَةِ بَايَ عْنَا رَسُولَ اللَّهِ « .

我们向安拉的使者ﷺ宣誓效忠，承诺听从和服从。这一誓约的保障即是穆斯林的安全，正如他的话所明示的那样。

“We took pledge of allegiance to Messenger of Allah (pbuh) to listen and obey.” and the security is that of the Muslims, as made clear by his words.

. إِذَا قَدِمَ عَلَيْ نَا يَ ثْرِبَ مِمَّا نَمْنَعُ أَنْ فُسَنَا وَعَلَى أَنْ نَ نْصُرَ رَسُولَ اللَّهِ « » وَأَرْوَاحَنَا وَأَبْ نَاءَنَا .

“并且我们支持安拉的使者（愿主福安之）来到雅特里布时，我们保护自己、妻子和儿子的那一切。”这一含义明显见于他在迁士与辅士之间所写的信函之中，他在其中与犹太人缔结和约并订立盟约。这发生在迁徙后的第一年。此说出自伊本·伊斯哈格的记载，被称为“宪章”（sahifa）。其中写道：

“and that we support the Messenger of Allah (pbuh) when he comes to Yathrib against whatever we protect ourselves, our wives and our sons.” This meaning was clear from the letter which he wrote between the Emigrants and the Ansar, and made peace with the Jews therein and made a convenant with them. This occurred in the first year of the emigration. This is from the account of Ibn Ishaq and it has been called the sahifa. It says:

. بَ يْنَ المُؤْمِنِينَ بِسْ مِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: هَذَا كِتَابٌ مِنْ مُحَمَّدٍ النَّبِيِّ « وَالمُسْلِمِينَ مِنْ قُ رَيْشٍ وَيَ ثْرِبَ وَمَنْ تَبِعَهُمْ فَ لَحِقَ بِهِمْ وَجَاهَدَ مَعَهُمْ أَن هَُّمْ أُمَّةٌ وَاحِدَةٌ مِنْ دُونِ النَّاسِ ... وَإِنَّ المُ ؤْمِنِينَ ب عَْضُهُمْ مُوَالِي ب عَْضٍ دُونَ النَّاسِ ... وَإِنَّ عَلَى اليَ هُودِ نَ فَقَتَ هُمْ وَعَلَى المُسْلِمِينَ نَ فَقَتُ هُمْ، وَإِنَّ بَ يْ نَ هُمْ النَّصْرَ عَلَى مَنْ حَارَبَ أَهْلَ هَذِهِ الصَّحِيفَةِ ... وَإِنَّهُ مَا كَانَ بَ يْنَ أَهْلِ هَذِهِ الصَّحِ يفَةِ مِنْ حَدَثٍ أَوْ اشْتِجَارٍ يُخَافُ »... فَسَادُهُ، فَإِنَّ مَرَدَّهُ إِلَى اللَّهِ عَزَّ وَجَلَّ وَإِلَى مُحَمَّدٍ رَسُولِ اللَّهِ .

以安拉之名，至仁至慈的主。这是穆罕默德先知ﷺ颁布的文件，适用于古莱什和耶斯里卜的信士与穆斯林，以及追随他们、加入他们并与他们并肩奋斗的人。他们是一个乌玛（社群），排除一切其他人……信士们互为保护者，排除外人……犹太人须承担他们的开支，穆斯林须承担他们的开支。各方须相互协助，共同抵御任何攻击本文件所约定之人的敌人……如果出现任何可能引起纷争的争端或分歧，必须交由安拉以及安拉的使者穆罕默德ﷺ裁决。

“In the name of Allah the Compassionate, the Merciful. This is a document from Muhammad the Prophet (pbuh) between the believers and Muslims of Quraysh and Yathrib, and those who followed them and joined them and struggled alongside them that they are one community (Ummah) to the exclusion of all men…Believers are protectors of one another to the exclusion of outsiders…The Jews must bear their expenses and the Muslims their expenses. Each must help the other against anyone who attacks the people of this document…If any dispute or controversy likely to cause trouble should arise, it must be referred to Allah and to Muhammad the Messenger of Allah (pbuh) ”.

因此,这片地域只有在满足两个条件时才能成为伊斯兰之地:安全掌握在穆斯林手中,并且伊斯兰的律法得到实施。如果这两个条件中的任何一个消失或未能满足,比如安全落入不信者之手,或者塔古特的统治在民众中得到实施,那么这片地域就会变成多神之地(Dar Al-Shirk)或者kufr之地(Dar Al-Kufr)。这两个条件不必同时缺失,地域才会转变为多神之地,只要其中一个缺失就足够了。该地域是kufr之地,并不意味着其中所有居民都是不信者;同样,该地域是伊斯兰之地,也不意味着其中所有居民都是穆斯林。这里“地域”(Dar)一词的含义是沙里亚术语(即沙里亚赋予它的含义),正如拜功(Salah)、斋戒(Sawm)等术语以及类似的沙里亚实体一样,其含义由沙里亚所确定。

Based upon this, the abode cannot be an abode of Islam unless it fulfilled the conditions that the security was in the hands of the Muslims and that the laws of Islam were implemented, and if one of these two conditions ceased, or was not fulfilled, such as the security falling into the hands of the disbelievers or that the rule of Al-Taghut was implemented amongst the people, the abode would become an abode of polytheism (Dar Al-Shirk) or disbelief (Dar Al-Kufr). It is not a condition that both of these conditions are absent for the abode to transform to an abode of polytheism, rather it is sufficient that one of them is absent for that to occur. The abode being one of disbelief does not mean that all of its inhabitants are disbelievers and if the abode was one of Islam it does not follow that all of its inhabitants are Muslims. Rather the meaning of the term abode (Dar) here is the Shari’ah terminology (Shar’i real meaning) in other words, that the Shari’ah is what gives it this meaning, like the terms prayer (Salah) and fasting (Sawm) and similar from the Shar’i realities .

基于此,这一术语可以适用于大多数居民为基督徒的土地,例如……但如果该地区属于伊斯兰国,则会被称为伊斯兰之家(Dar Al-Islam)。这是因为其中适用的是伊斯兰法律,并且只要该地区仍属于伊斯兰国,其安全便由伊斯兰的安全保障所确保。

Based upon this, the term could be applied upon a land where most of the inhabitants are Christians for example, but if it was part of the Islamic State it would be referred to as an abode of Islam (Dar Al-Islam). This is because the rules applied therein are the Islamic laws and the security of the land would be by the security of Islam as long as it remained part of the Islamic State.

同样地，任何一片土地，即使其大多数居民是穆斯林，但它所隶属的国家并非以伊斯兰教治理，其安全也不是由穆斯林军队保障，而是由异教徒的军队保障，那么尽管其大多数居民是穆斯林，该地仍被称为"Dar Al Kufr"（Dar Al26 Kufr）。

And in the same manner, any land where the majority of its inhabitants are Muslims but it was part of a State which did not rule by Islam, nor was it secured by a Muslim army but rather by that of the disbelievers, then the term abode of disbelief (Dar Al26 Kufr) would be applied to it despite most of its inhabitants being Muslims.

所以，此处"Dar"（居所/领域）的含义，是其法定的（Shar'i）实质含义，它不取决于穆斯林在该词所适用的地方是多数还是少数；而是取决于所实施的律法，以及为其居民所确立的安全。换言之，"居所"的含义取自那些解释该含义的法定（Shar'i）经文，正如"Salah"（礼拜）一词的含义取自那些解释其含义的法定经文一样。同样，所有法定的实质含义，其意义都来自法定经文，而非来自词语的字面含义。

So, the meaning of abode (Dar) here is the Shar’i reality (legislative meaning) without regard to where the Muslims were a majority or minority where the term is applied; rather, it is with regard to the implemented laws and the established security for its inhabitants. In other words, the meaning of abode is taken from the legislative (Shar’i) texts which explained this meaning, in the same way that the meaning of the word Salah is taken from the legislative texts which explained its meaning. And in the same manner all the Shar’i real meanings have their meaning derived from the legislative texts and not from the linguistic meaning of the words.