阿拉伯语是伊斯兰教的专属语言，也是国家唯一使用的语言。

The Arabic language is exclusively the language of Islam and it is the only language used by the State.

本条的依据在于：尽管《古兰经》是对所有人发出的训谕，正如安拉（SWT）所说的那样。

The evidence of this Article is derived from the fact that although all people are addressed by the Quran as Allah (swt) says.

“我们在这部《古兰经》中，为世人从各方面列举了各种譬喻。”（TMQ 17:89）。

“And We have certainly diversified for the people in this Qur'an from every [kind] of example.” (TMQ 17:89),.

“我们确已在这部《古兰经》中为世人设下各种各样的比喻。”（TMQ 30:58）然而，安拉（SWT）已将它降示为阿拉伯文，并使它成为一部阿拉伯语的《古兰经》。安拉（SWT）说：

“And We have certainly presented to the people in this Qur'an from every [kind of] example.” (TMQ 30:58), Allah (swt) has however revealed it in Arabic and made it an Arabic Quran. Allah (swt) says:

《古兰经》中说："这是阿拉伯文的古兰经"（TMQ 12:2），安拉（SWT）还说：

"An Arabic Quran" (TMQ 12:2) and Allah (swt) also says:

"清晰的阿拉伯语"(《古兰经》26:195)。因此，阿拉伯语是伊斯兰教唯一的语言，因为它是《古兰经》唯一的语言，而《古兰经》是使者穆罕默德ﷺ的奇迹（Al-Mu’jizah）。《古兰经》的奇迹在于其以这种阿拉伯措辞的表达，换言之，在于阿拉伯的措辞与文体。尽管奇迹在措辞与意义中是不可分割地同时存在的，但所谓意义上的奇迹，并不是指《古兰经》在意义和主题方面所带来的奇迹，因为圣训也表达了这些意义和主题，却并不被视为奇迹。意义上的奇迹是通过以下事实确立的：这种意义本身正是由这种措辞和这种文体所表达的。因此，以这样的措辞、这样的文体来表达这样的意义，本身就是奇迹。所以，奇迹存在于以阿拉伯文体表达意义的阿拉伯措辞之中。换言之，安拉（SWT）的话语是：

"In a clear Arabic language" (TMQ 26:195). Therefore, the Arabic language is the sole language of Islam because it is the sole language of the Quran and because the Quran is the miracle (Al-Mu’jizah) of the Messenger of Allah (pbuh) . The miracle of the Quran lies in the Quran’s expression with this Arabic wording; in other words, with the Arabic wording and style. Although the miracle is found in both the wording and the meaning inseparably, what is meant by its miracle in meaning is not the miracle of what the Quran has brought in terms of meanings and topics for the Sunnah has expressed these meanings and topics and yet it is not considered a miracle. The miracle in meaning is established through the fact that the meaning is itself expressed by this wording and this style. Hence, expressing such a meaning in such a wording and in such a style is miraculous. Therefore, the miracle lies in the Arabic wording that expresses the meaning with the Arabic style. In other words, Allah’s (swt) saying:

“如果你们怕某个民族背信弃义，就把条约公开地抛还给他们，使你们与他们处于平等的地位。”（TMQ 8:58）这一节经文本身就使所有人无力写出类似的文字。它的奇迹来自以此种格式、此种风格表达这些含义时所展现的卓越。因此，奇迹正是表达这一含义的阿拉伯文措辞与阿拉伯文风格。所以，《古兰经》的奇迹局限于其阿拉伯文之中，因为它是奇迹的根源，也是挑战“写出同等之物”的对象。由此可见，阿拉伯语是《古兰经》不可分割的组成部分，离开它，《古兰经》本身便不能被视为《古兰经》。因此，翻译《古兰经》是被禁止的：一旦经文被改动，它就会失去其结构，不再是《古兰经》，也不再与《古兰经》相似；它只会成为对《古兰经》的注释。如果注释与它相似，那么人们在受到挑战时就不会未能写出同等之物。此外，还有安拉（SWT）的话语。

“If you [have reason to] fear from a people betrayal, throw [their treaty] back to them, [putting you] on equal terms.” (TMQ 8:58) is in itself incapacitating to all people to produce something similar. Its miracle comes from the splendour in expressing these meanings with this formulation and with such a style. Thus, the miracle was the Arabic wording and the Arabic style that expressed this meaning. Therefore, the miracle in the Quran is confined in its Arabic for it is the origin of the miracle and the subject of the challenge to produce something equal to it. Hence, the Arabic language is an integral part of the Quran that cannot be separated from it. The Quran itself could not be considered Quran without it. It is ,therefore, forbidden to translate the Quran for if it were altered it would lose its order and it would no longer be the Quran or be like the Quran; it would rather be a commentary of it, and if its commentary were anything like it then people would not have failed to produce something equal to it when they were challenged to do so. Besides, Allah’s (swt) saying.

“阿拉伯语的《古兰经》”意味着，如果它不是阿拉伯语，就不能被称为《古兰经》。此外，我们以它的措辞崇拜安拉（SWT），因此没有它，礼拜就不正确，因为安拉（SWT）说：

“An Arabic Quran” means that if it were not Arabic it could not be called Quran. Furthermore, we worship Allah (swt) with its wording; therefore, the prayer would not be correct without it since Allah (swt) says:

“所以你们当诵读（背诵）《古兰经》中你们所易诵的部分。”（《古兰经》73:20）而安拉的使者ﷺ说：

“So read (recite) what is easy [for you] of the Qur'an.” (TMQ 73:20) and the Messenger of Allah (pbuh) said:

.» لاَ صَلاَةَ لِمَنْ لَمْ يَ قْرَأْ بِفَاتِحَةِ الْكِتَابِ «.

.» لاَ صَلاَةَ لِمَنْ لَمْ يَ قْرَأْ بِفَاتِحَةِ الْكِتَابِ «.

“没有诵读《法提哈章》（Fatihatil-Kitab）者，其拜功不成立。”（布哈里与穆斯林共同辑录，源自欧拜代）因此，阿拉伯语是伊斯兰教不可分割的组成部分。至于安拉（SWT）的话：

“There is no Salah for one who does not recite Fatihatil- Kitab.” (agreed upon through ‘Ubadah). Therefore, the Arabic language is an integral part of Islam. As for Allah’s (swt) saying:

“而这部《古兰经》是启示给我的，以便我借它警告你们，也借它警告所有它所能到达的人。”（TMQ 6:19）这意味着：我借《古兰经》中的内容警告你们，而这既包括以其经文字句进行警告，也包括以其释义进行警告，因为这一切都被视为警告。相反，安拉（SWT）的话语是：

“And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches.” (TMQ 6:19), this means: so that I warn you with what is in the Quran, and this applies to warning people with its wording and with its commentary for all of this is considered as warning. By contrast, Allah’s (swt) saying:

“读”并不指阅读其注释，也不指阅读其译文，因为阅读一本书指的是阅读其原文，而非其译文或注释。因此，这与“以《古兰经》警告”并不相似，后者指的是以其原文及其内容进行警告。此外，安拉（SWT）曾经决定，先知穆罕默德ﷺ的警告必须用阿拉伯语进行，正如安拉（SWT）所说：

“Read” does not refer to the reading of its commentary and nor does it refer to the reading of its translation, because reading a book means reading its text, and not its translation or commentary. This is ,therefore, not akin to warning with the Book, which means warning with its text and its contents. Besides, Allah (swt) had decreed that the warning of the Messenger of Allah (pbuh) is made in Arabic as Allah (swt) says:

“忠实的精神带来了它，降临在你的心上[穆罕默德啊]——使你成为警告者——用清晰的阿拉伯语。”（TMQ 26:193-5）这是确凿的证据，表明在礼拜中诵读法谛哈章只能用阿拉伯语，禁止使用其他语言；这也驳斥并推翻了那些人的论点，他们引用安拉（SWT）所说的那段经文作为依据。

“The Trustworthy Spirit has brought it down; Upon your heart, [O Muhammad] - that you may be of the warners -In a clear Arabic language.” (TMQ 26:193-5). This serves as a conclusive evidence that it is forbidden to read the Fatiha in prayer in other than the Arabic language, and this nullifies and refutes the argument of those who claimed that the verse in which Allah (swt) says:

"而这部《古兰经》是启示给我的。"（TMQ 6:19）这段经文被用来说明：对于不精通阿拉伯语的人，可以用阿拉伯语以外的语言诵读《法提海》（开端章）。

"And this Qur'an was revealed to me." (TMQ 6:19) refers to the permissibility of reading the Fatiha in other than the Arabic language for those who do not master Arabic.

这一结论源于阿拉伯语是伊斯兰教的根本组成部分这一事实。至于阿拉伯语应当作为国家唯一官方语言的证据，就是：先知穆罕默德ﷺ致信凯撒、基斯拉和穆格乌基斯，邀请他们皈依伊斯兰教时，这些信件是用阿拉伯语写的，尽管本可以译成他们各自的语言。凯撒、基斯拉和穆格乌基斯并非阿拉伯人，而先知穆罕默德ﷺ写信的目的正是向他们传达伊斯兰教，但他仍未用他们的语言书写信件。因此，这可以作为证据，说明阿拉伯语理应是国家唯一的官方语言，因为先知穆罕默德ﷺ就是这样做的。此外，传达伊斯兰教本急需翻译，而先知穆罕默德ﷺ并未翻译，这表明无论受众是阿拉伯人还是非阿拉伯人，国家对民众的交流都应限定于阿拉伯语。因此，所有非阿拉伯人都应学习阿拉伯语，国家官方语言采用阿拉伯语以外的语言是被禁止的。

This is from the fact that the Arabic language being a fundamental part of Islam. As for the evidence pertaining to the fact that the Arabic language should be exclusively the official language of the State, the evidence for it is that when the Messenger of Allah (pbuh) sent letters to Caesar, Kisra and Muqawqas in which he invited them to Islam, those letters were written in Arabic though they could have been translated into their own languages. Although Caesar, Kisra and Muqawqas were not Arabs and although the Messenger of Allah (pbuh) wrote the letters to convey Islam to them, the Messenger of Allah (pbuh) didn’t write his letters in their languages. Hence, this serves as evidence that the Arabic language is exclusively the official language of the State because the Messenger of Allah (pbuh) did this. Besides, the fact that the need to translate in order to convey Islam was pressing but the Messenger of Allah (pbuh) did not translate serves as an indication for the obligation of restricting the State’s address of people to the Arabic language whether the addressees were Arabs or non- Arabs. Therefore, all non-Arab people should learn the Arabic language and it is forbidden for the State’s official language to be other than the Arabic language.

伊玛目沙斐仪在其著名的法理学基础著作《Al-Risalah》（《教法原理》）中写道："真主（SWT）规定，所有民族都有义务学习阿拉伯语，因为真主以《古兰经》向他们发出训谕，他们也借之而崇拜。"

Imam Al-Shafi’i outlined in his celebrated book of Usul (foundations of jurisprudence) entitled Al-Risalah the following: “Allah (swt) has made it an obligation upon all nations to learn the Arabic tongue following their address with the Quran and their worshipping by it”.

因此，所有这些都使国家有义务将阿拉伯语确立为唯一的官方语言。

Therefore, all this makes it obligatory for the State to adopt the Arabic language as the exclusive official language.

然而，必须明确指出，将阿拉伯语专门确定为国家语言，并不意味着国家不能使用阿拉伯语以外的语言。因为国家在官方往来中使用阿拉伯语以外的语言是被允许的，原因可能是担心信息被歪曲、为了获取重要情报、向国外传播伊斯兰的召唤，或出于类似的理由。这是因为真主的使者ﷺ曾使用希伯来语和叙利亚语。因此，这一裁决的要求是在确定国家官方语言时只使用阿拉伯语，而不是阻止国家使用阿拉伯语以外的语言。

However, it must be made clear that adopting the Arabic language exclusively as the State’s language does not necessarily mean that the State could not use other than the Arabic language since it is permitted for the State to use other than the Arabic language in an official correspondence either for fear of distortion, to acquire vital information, to convey the call to Islam abroad or for any similar reason. This is the case because the Messenger of Allah (pbuh) used Hebrew and Syriac. Hence, the ruling stipulates the sole use of the Arabic language when adopting the State’s official language rather than preventing the State from using other than the Arabic language.

伊斯兰国统治地区是否允许使用阿拉伯语以外的书面语和口语？

The question that comes to mind now is: Would it be permitted to have a written and spoken language other than Arabic in the lands ruled by the Islamic State?

这个问题的答案是：其他语言的使用与讲说和书写，可能涉及国家本身、臣民与国家的关系、臣民自身，或个人之间的相互关系。

The answer to this is that the speaking and the writing of other languages could either be related to the State itself, to the subjects’ relationship with the State, to the subjects themselves or to individuals with one another.

如果这与国家本身或国家的关系有关,那么在这种情况下,使用非国家语言(阿拉伯语)是不被允许的。这是因为真主的使者ﷺ虽然迫切需要翻译以传达伊斯兰,却没有将他的书信翻译给非阿拉伯人,这证明了在国家行政、国家关系或与之相关的任何事务中只能使用阿拉伯语。基于此,国家的教育课程中不应包含阿拉伯语以外的任何语言教学,无论这些语言是伊斯兰国统治下的非阿拉伯民族的语言,还是伊斯兰国统治范围之外的民族的语言。同样,公立学校也被禁止采用阿拉伯语以外的任何语言作为学术用语,或将阿拉伯语以外的语言引入为一门课程,因为它们有义务遵守国家的课程设置。因此,凡与国家、国家关系、臣民与国家之间的关系或其他与之相关的事务,都必须且只能使用阿拉伯语进行,无论口头还是书面。

If it were related to the State itself or to the State’s relations, then in this case it would not be permitted for the language to be other than the language of the state (the Arabic language). This is because the Messenger of Allah (pbuh) did not translate his letters to the non-Arabs despite the pressing need to translate in order to convey Islam and this serves as evidence stipulating the obligation of the sole use of the Arabic language in the State’s administration and relations or in anything related to it. Based upon this, the State would not have any place in its educational curricula to teach any other language apart from Arabic whether these were the languages of the non-Arab peoples living under the authority of the Islamic State or the peoples living outside the authority of the Islamic State. In the same manner, public schools are prevented from adopting anything other than the Arabic language as an academic language and from introducing other than the Arabic language as a subject because they are obliged to adhere to the State’s curricula. Accordingly, every matter related to the State, to its relations, the relations of its subjects with it or any other matter related to it must be conducted solely in the Arabic language, spoken and written.

然而,如果说用阿拉伯语以外的语言说话和书写仅仅涉及世俗事务,或者涉及人与人之间的相互关系,那么这是允许的,因为使者ﷺ允许将其他语言翻译成阿拉伯语,也允许学习其他语言。这表明,用阿拉伯语以外的语言说话和书写是允许的。在栈德·本·萨比特的一段圣训中提到:

However, if speaking and writing in other than the Arabic language were related exclusively to the subjects or related to people’s relationships amongst themselves, this would be permitted because the Messenger of Allah (pbuh) permitted the translation of other languages into Arabic and permitted the learning of other languages. This indicates that it is permitted to speak and to write in other than Arabic. In a narration from Zayd Ibn Thabit:

. كتُبَهُ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِتَابَ الْيَ هُودِ حَتَّى كَتَبْتُ لِلنَّبِيِّ أَنَّ النَّبِيَّ « » وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

. كتُبَهُ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِتَابَ الْيَ هُودِ حَتَّى كَتَبْتُ لِلنَّبِيِّ أَنَّ النَّبِيَّ « » وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

“先知ﷺ命令他学习犹太人的文字。我甚至为先知ﷺ（写信给犹太人），也读过他们写给先知ﷺ的信。”这段圣训由布哈里辑录。因此，这证明了使用阿拉伯语以外的语言进行言说和书写是被允许的。在圣门弟子的时代，有些人使用阿拉伯语以外的语言说话和书写，并且他们并未被强迫学习阿拉伯语，而且还有人为统治者担任翻译。

“The Prophet (pbuh) commanded him to learn the writing of the Jews. I even wrote letters for the Prophet (pbuh) (to the Jews) and also read their letters when they wrote to him.” transmitted by Al-Bukhari. So, this is an evidence for the permissibility of speaking and writing in other than the Arabic language. In the times of the Companions, there were people who used to speak and to write in other than Arabic and they were not forced to learn it, and someone used to interpret for the ruler.

《历代统治者的历史》一章中，布哈里记载：“哈里贾·本·宰德·本·萨比特引述其父宰德·本·萨比特的话说：”

Al-Bukhari reported in the section “History of the Rulers”: “Kharija Bin Zaid Bin Thabit from Zaid Ibn Thabit said:

. أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِتَابَ الْيَ هُودِ حَتَّى كَتَبْتُ « » لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُتُبَهُ وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

. أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِتَابَ الْيَ هُودِ حَتَّى كَتَبْتُ « » لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُتُبَهُ وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

“先知ﷺ命令他学习犹太人的文字。我甚至为先知ﷺ（写信）给犹太人，也读过他们写给他的信。”欧麦尔（愿真主喜悦他）当着阿里、阿卜杜·拉赫曼和奥斯曼的面说：“这个女人在说什么？”阿卜杜勒·拉赫曼·伊本·哈推卜说：“她在告诉你那个对她做了某某事的人。”阿布·哈姆扎也说：“我过去常在伊本·阿拔斯和其他人之间做翻译。”

“The Prophet (pbuh) commanded him to learn the writing of the Jews. I even wrote letters for the Prophet (pbuh) (to the Jews) and also read their letters when they wrote to him.”. Omar (ra) said in the presence of ‘Ali, ‘Abd Al-Rahman and Uthman: “What is this woman saying?” Abdul-Rahman Ibnu Hatib said: “She is informing you about the man who did so and so to her.” Abu Hamzah also said: “I used to translate between Ibn Abbas and other people”.

两个证据表明翻译是被允许的:一是圣使(愿主赐其平安)命令宰德·本·萨比特学习犹太人的经典的记载;二是欧麦尔(愿主喜悦之)询问那位被发现怀孕的妇女在说什么时,他指的是那位妇女,而阿卜杜·拉赫曼在为他翻译。阿布·哈姆扎过去为伊本·阿拔斯翻译人们所说的话,这表明有人说的是阿拉伯语以外的语言。因此,依照圣训和圣门弟子的行为,用阿拉伯语以外的语言说话和书写是被允许的。据此,国家应允许出版阿拉伯语以外语言的书籍、报纸和杂志,其出版无需许可,因为这属于允许(Mubah)的行为范畴。若这些电台和电视台属于个人或某个团体,也允许以阿拉伯语以外的语言播放节目。然而,国家自有的广播和电视台则应禁止如此,因为凡与国家相关的事务必须专用阿拉伯语。至于人们之间相互交往所涉及的事务,则允许其使用阿拉伯语以外的语言,但凡原本被允许、却可能导致危害的任何具体事项,则应予禁止;在此情况下,该事项即被禁止。

Two evidences that indicate the permission of translation are: the narration in which the Messenger (pbuh) ordered Zaid Bin Thabit to learn the Book of the Jews and when Umar (ra) asked what that woman was saying - he meant the woman who was found pregnant - ‘Abd Al-Rahman was translating for him. The fact that Abu Hamza used to translate what people would say for Ibn ‘Abbas means that there were people who spoke other than Arabic. Therefore, speaking and writing in other than Arabic is permitted according to the Sunnah and to the actions of the Companions. Accordingly, the State would allow the publication of books, newspapers and magazines in other than Arabic, and their publication would not require a permit because it is part of the Mubah (permitted) actions. It is also allowed to televise programmes in other than Arabic if these stations belonged to an individual or to a group of people. However, this will be prohibited in the State’s own radio and television stations because everything related to the State must be exclusively in Arabic. As for what is related to people among themselves, it will be permitted for them to use other than Arabic in everything except for any specific issue which was in origin permitted that may lead to harm; in such case, that matter will be prohibited.