如果人们审视《古兰经》和逊奈，就会发现伊斯兰教已经明确规定了这些重大问题，并且还规定了针对这些问题必须采取的措施，这些措施关乎生死。例如，伊斯兰教将背离伊斯兰教视为重大问题，无论是个人还是群体的背教，并将针对它所采取的措施定为生死攸关：犯罪者要么悔改，要么被处死。因此，伊斯兰教既规定了问题，也规定了措施。先知ﷺ说："凡更换其宗教者，必须被杀。"又据伊本·马苏德传述，他说：先知ﷺ说："凡作证万物非主，唯有真主，并作证我是真主的使者的穆斯林，其血不可侵犯，除非有三种情况：通奸者、杀人者，以及背弃团体的叛教者。"这一问题在穆斯林心中是一个占主导地位的观念，也是他们坚定遵守的事实。

If one were to review the Book and the Sunnah, one would find that Islam has determined these vital issues in an explicit manner and that it has also determined the compulsory measures towards them as being a matter of life and death. Islam has for instance considered apostasy from Islam, be it by an individual or a group, as a vital issue and has made the measure undertaken towards it one of life and death, that is either the guilty would repent or face death. Hence, Islam has determined the issue and also the measure. The Messenger of Allah (saw) said: “He who changes his Deen must be killed.” It is also reported on the authority of ibn Masud who said: “The Messenger of Allah (saw) said: The blood of a Muslim person who professes that there is no god but Allah and that I am the messenger of Allah is not violable except in three instances: the adulterer, the slayer of another person and the apostate who abandons the group.” This issue was to the Muslim a dominant concept and a fact which they firmly adhered to.

穆斯林过去实施这一条例，据此对拒不悔改的叛教者处以死刑。圣门弟子在也门，于先知在世时（愿真主赐福他并使他平安）这样做过；先知（愿真主赐福他并使他平安）之后他们也这样做，继承者们同样如此。在艾卜·穆萨的圣训中有记载，真主的使者（愿真主赐福他并使他平安）对他说：

The Muslims used to implement it, and accordingly they would kill the apostate who refused to repent. The Sahaba did this in Yemen in the lifetime of the Messenger of Allah (saw); they also did this after him (saw) and those who succeeded them did the same. In the Hadith of Abu Moussa, it is reported that the Messenger of Allah (saw) said to him:

去也门！之后，先知ﷺ派穆阿兹·本·哲白勒去与他会合。穆阿兹到达时，艾布·穆萨向他扔了一个枕头，并对他说：下来吧。穆阿兹正要下马时，看到一个被绑着的人，于是问道：这是什么人？艾布·穆萨答道：他原是犹太人，后来皈依了伊斯兰教，然后又重新成为犹太人。穆阿兹听后对他说：在他被杀之前，我不会坐下。凡背弃其宗教者，必须被杀。 艾布·达乌德的记载如下：有一个背弃伊斯兰教的人被带到艾布·穆萨面前，他便劝他悔改，给了他大约二十个夜晚的时间；然后穆阿兹来了，也劝他悔改，但他拒绝，于是穆阿兹砍了他的脖子。 达尔戈特尼和拜海各收录了如下记载：艾布·伯克尔劝一名叫乌姆·古尔法的妇女悔改，她曾皈依伊斯兰教，后来又背教，但她拒绝悔改，于是他将她处死。 另外，当许多阿拉伯部落拒绝履行天课义务时，艾布·伯克尔视此为背离伊斯兰教。于是他拔剑讨伐他们，与他们作战，直到使他们重新回到伊斯兰的怀抱。

“Go to Yemen!” Then he (saw) sent Mu’ath ibn Jabal to join him. When he reached him Abu Moussa threw him a pillow and said to him: “Get down.” As Mu’ath was about to dismount, he noticed a man who was tied up; so he asked: “What is this.” Abu Moussa replied: “He had been a Jew, he then embraced Islam and then he became a Jew again.” Upon this Mu’ath said to him: “I shall not sit until he is killed. He who revokes his Deen must be killed.” Abu Dawood reported this as follows: “A man who apostatised from Islam was brought to Abu Moussa, so he invited him to repent for twenty nights or so; then Mu’ath came and invited him to repent but he refused so he struck his neck.” Al-Darqutni and Al-Bayhaqi extracted the following: “Abu Bakr invited a woman called Umm Qarfah to repent, having embraced Islam and then apostatised, but she refused to repent, so he killed her.” Also, when many of the Arab tribes rejected the obligation of Zakat, Abu Bakr considered this to be apostasy from Islam. Thus, he brandished the sword against them and fought them until he brought them back to the fold of Islam.

据《法塔》记载，阿卜杜拉·伊本·沙利克引述其父的话说：有人对阿里说：清真寺门口有一些人声称你是他们的神。于是他召见了他们，对他们说：你们完了！你们在说什么？他们说：

It is reported in Al-Fatah on the authority of Abdullah ibn Sharik on that of his father who said: “It was said to Ali: There are people here at the door of the mosque who claim that you are their god. So he summoned them and said to them: “Woe to you! What are you saying?” They said:

你们是我们的神，是我们的造物主，是我们的供养者。他说：你们有祸了，我只是和你们一样的仆人。我吃的和你们一样，我喝的也和你们一样。如果我顺从真主，祂若愿意就会赏赐我；如果我违抗祂，我害怕祂会惩罚我。所以你们应当敬畏真主并悔改。他们仍然拒绝悔改。第二天，他们被带到他面前，甘巴尔前来说：以真主起誓，他们又开始说同样的话了。于是阿里说：让他们进来。他们又说了同样的话。第三天，阿里对他们说：如果你们再说同样的话，我就会以最恶劣的方式杀死你们。他们仍然拒绝。于是他下令在清真寺入口与宫殿之间为他们挖一个坑，然后下令把木柴扔进坑里并点燃。他随后对他们说：如果你们不悔改，我就把你们扔进去。他们仍然拒绝，于是他把他们扔了进去。伊本·阿拔斯听到他们被焚烧的消息后，表示反对他们被焚烧，并说他们本应被杀死。阿克勒买传述：一群叛教者被带到信士们的长官阿里面前，于是他将他们焚烧。伊本·阿拔斯听到此事后说：如果我是他，我不会焚烧他们，因为使者ﷺ说过……

“You are our god, our creator and our provider.” He said: “Woe to you, I am but a servant like you. I eat just like you do and I drink just like you do. If I obeyed Allah He would reward me if He wished, and if I disobeyed Him I feared that He would punish me.” So fear Allah and repent. They still refused to repent. On the following day, they were brought to him and Qanbar came and said: “By Allah they went back to saying the same thing.” So Ali said: “Let them in.” So they again said the same thing. On the third day Ali said to them: “If you were to say the same thing again I shall kill you in the worst possible way.” They still refused. So Ali ordered for a hole to be dug for them between the entrance of the mosque and the palace; then he ordered for wood to be thrown in the hole and lit up. He then said to them: “I shall throw you in if you do not repent.” They still refused, so he threw them in.” When ibn Abbas heard of their burning, he expressed his disagreement over their burning and said that they should have been killed. Akrama reported: A group of apostates were brought to the Amir of the believers, Ali so he burnt them. Ibn Abbas heard of this and said: If I had been him, I would not have burnt them because the Messenger of Allah (saw)

“has prohibited this by saying: Do not punish with the punishment of Allah. I would have killed them because the Messenger of Allah (saw)” Translated: ……禁止了这一点，他说：“不要用真主的刑罚来惩罚。”“我本会杀了他们”，因为真主的使者(SWT) Note: "(saw)" was in the original, so per the rules I'd keep the honorific symbol instead, and "the Messenger of Allah" refers to the Prophet Muhammad, so ﷺ follows it. Corrected translation: ……禁止了这一点，他说：“不要用真主的刑罚来惩罚。”“我本会杀了他们”，因为真主的使者ﷺ

has prohibited this by saying: “Do not punish with the punishment of Allah.” I would have killed them because the Messenger of Allah (saw)

“谁改变了他的宗教，必须被处死。”在马赫迪时期，无神论者和叛教者的人数增多；他会邀请他们悔改，拒绝者便会被处死。马赫迪处死了相当多的此类人。

said: “He who changes his Deen must be killed.” In the days of Al- Mahdi the number of atheists and apostates increased; and he used to invite them to repent, and he who refused used to be killed. Al-Mahdi killed a considerable number from them.

因此,穆斯林,包括圣门弟子(Sahaba)、他们的追随者以及哈里发们,都会处决叛教者。他们在此事上坚定不移,毫不松懈。然而,当哈里发们变得软弱,对伊斯兰的理解也随之减弱时,处决叛教者的工作出现了松懈,直至无神论和叛教蔓延开来。这种情况发展到某些叛教者建立团体、奉行一种与伊斯兰格格不入的宗教的地步;结果,穆斯林心中产生了恐惧,尽管这一方面是至关重要的问题,另一方面在此事上,说情和宽恕是不可能的。

Hence, the Muslims, among them the Sahaba, those who succeeded them and the Khulafa’ used to kill the apostates. They were firm in the matter without any slackness. However, when the Khulafa’ became weak and the understanding of Islam also weakened, slackness in the killing of the apostates occurred, until atheism and apostasy spread. This reached the point where some of the apostates established groups and adopted a Deen alien to Islam; as a consequence, the fear crept into the hearts of the Muslims, despite the fact that this was a vital issue on the one hand and a matter in which intercession and forgiveness were out of the question on the other hand.

因此，像穆斯塔法·凯末尔这样的人公开向伊斯兰宣战，即叛教于伊斯兰，并不令人意外；当时已无人对他执行沙里亚的律法，叛教问题也不再被视为重大问题，结果正是如此。因此，必须将这一问题重新放回它应有的位置，视之为重大问题，杀死每一个叛教者，即便他们多达数百万人。

Hence, it was not surprising for a man like Mustafa Kemal to declare war against Islam, i.e. apostasise against Islam with no one to execute the rule of Shari’ah upon him, since the issue of apostasy was no longer deemed a vital issue, and this is what happened. Therefore, it is imperative to put back this issue in its rightful place and consider it to be a vital issue, by killing every apostate, even if they numbered millions.

然而，这并不意味着我们可以随意地因为某人持有存疑的观点，就断定他是叛教者。在判定他为卡菲尔（不信者）和叛教者之前，我们必须确信无疑。

However, this does not mean that we can be casual in judging a person to be an apostate because he carries a doubtful opinion. We ought to be absolutely certain before we can judge him to be a Kafir and an apostate.

如果他所说的话使他有99%的可能成为叛教者，而只有1%的可能不构成叛教，那么应当以那1%为准，视他为穆斯林，不得判定他为卡非尔或叛教者。这是因为穆斯林本质上仍是穆斯林，除非其为叛教提供了确凿的证据，否则不应判他为卡非尔或叛教者。同样，如果他确定是叛教者，我们也不应为他找借口，或寻找理由为他解除叛教的判决，因为这样做会妨碍在一件关乎生死的重大事务上执行应有的裁决。

If what he says makes him 99% an apostate and 1% does not make an apostate, then the 1% should take precedence and he should be considered a Muslim, and he should not be judged as an apostate. This is because the Muslim in essence is a Muslim and he should not be judged to be a Kafir or an apostate unless this was conclusive. Likewise, we should not make excuses for him or seek pretexts to remove the rule of apostasy from him if he was conclusively an apostate, because this would impede the measure of life and death to be undertaken in a vital issue.

因此,如果一个穆斯林做出了使他成为叛教者的行为,例如在教堂里和基督徒一起、以他们的方式祈祷;或者他说出了使他成为叛教者的话,例如说:《古兰经》中提到的易卜拉欣的故事没有被历史记载,因此它是一个虚假的故事;或者他相信了使他成为叛教者的东西,例如相信伊斯兰教在这个时代已不再有效,或者相信宗教与国家应当分离;或者他怀疑伊斯兰教中一个确定无疑的事实,从而成为叛教者,例如怀疑《古兰经》是真主的话语——在所有这些情况以及其他类似情况中,他都确定无疑地成为了叛教者。那么这一问题必须被视为至关重要的问题,因而必须对其采取生死的措施,即要么悔改,要么死亡。

Hence, if a Muslim was to perpetrate that which renders him an apostate, such as praying in a church with the Christians and in the way they pray, or if he were to utter something that renders him an apostate, such as: “The story of Ibrahim mentioned in the Qur’an was not narrated by history, thus it is a false story”, or if he were to believe in that which renders him an apostate, such as believing that Islam is not valid for this age, or such as believing in the separation of the Deen from the state; or if he were to doubt a conclusive fact of Islam, thus becoming an apostate, such as doubting that the Qur’an is the word of Allah, in all such cases and in other similar cases, he would conclusively become an apostate. Then the issue must be treated as a vital one, thus the measure of life and death must be undertaken towards it, which is either repentance or death.

同样，伊斯兰教将伊斯兰乌玛的团结与国家的统一视为至关重要的问题之一，并把为此采取的措施视为关乎生死的措施。因此，伊斯兰教既确定了这一问题，也确定了相应的措施。

Likewise, Islam has made the unity of the Islamic Ummah and the unity of the State one of the vital issues, and made the measure undertaken towards it a measure of life and death. Thus, it has determined the issue and the measure.

这一点体现在两个方面:一是哈里发不得并立的问题,二是叛乱者的问题。据阿卜杜拉·本·阿慕尔·本·阿绥传述,他听到安拉的使者ﷺ说:凡向某位伊玛目宣誓效忠、与他握手并以内心的诚意相许者,只要他有能力,就应服从他;如果另有人前来与他争夺权位,你们就应斩杀那人的头颈。又据艾布·赛义德·胡德里传述,安拉的使者ﷺ说:如果为两位哈里发宣誓效忠,就杀掉后一位。由此可见,他ﷺ把国家的统一视为至关重要的问题:他禁止哈里发并立,并命令杀掉试图在哈里发制度中造成并立者,除非他悔改。另据阿扎法传述,他说:我听到安拉的使者ﷺ说:若有人来到你们中间,而你们的事务已统一于一人之下,他意图分裂你们或瓦解你们的集体,就杀掉他。由此可见,他ﷺ把乌玛的统一和国家的统一视为至关重要的问题:他禁止集体的分裂,并命令杀掉试图造成分裂者,除非他悔改。

This is manifested in two cases: one is the issue of the plurality of Khulafa’ and the other is the issue of the rebels. It has been reported on the authority of Abdullah ibn Amr ibn ul-A’as that he heard the Messenger of Allah (saw) said: “He who pledged his Bay’a to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him, you must strike the neck of that man.” It has also been reported on the authority of Abu Said Al-Khudri that the Messenger of Allah (saw) said: “If a Bay’a has been taken for two Khalifahs, kill the latter of them.” Hence, he (saw) made the unity of the State a vital issue when he prohibited the plurality of the Khulafa’ and ordered the killing of the one who attempts to establish a plurality in the Khilafah, unless he retracts. It has also been reported on the authority of Ajrafa who said: “I heard the Messenger of Allah (saw) say: He who comes to you while your affair has been united under one man, intending to drive a wedge between you or fragment your group, kill him.” Hence, he (saw) made the issue of the Ummah’s unity and the issue of the State’s unity a vital issue when he prohibited the fragmentation of the group and ordered the killing of he who attempts to cause it, unless he retracts.

至于叛乱者,真主(SWT)说:

As for the rebels, Allah (swt) says:

“如果信士中有两派发生争斗，你们应当使他们和解；如果其中一派侵犯另一派，你们就应当讨伐侵犯的那一派，直到它归顺真主的命令。”{《古兰经》49:9} 这是因为，反抗已经确立了穆斯林伊玛目地位的人，即已被确立为穆斯林哈里发的人，是被禁止的。因为反叛会导致穆斯林的分裂、流血和财产的浪费。先知穆罕默德ﷺ说：“凡反抗我的乌玛、而乌玛仍然团结一致的人，无论他是谁，你们都要用剑砍他的脖子。”因此，反抗伊玛目的人被视为叛乱者。应当召唤他们悔改，并消除他们的疑惑；但如果他们坚持己见，就应当将其杀死。

“If two factions from among the believers fall into a quarrel, make peace between them; and if one of them transgresses against the other, then fight the one that transgresses until it complies with the Command of Allah.” [T.M.Q. Al Hujarat 49: 9] This is so because rebellion against him whose Imama of the Muslims has been established, namely the one who has been established as Khaleefah of the Muslims, is forbidden, due to the fact that rebellion leads to the disunity of the Muslims, the shedding of their blood and the squandering of their wealth. The Messenger of Allah (saw) said: “He who rebels against my Ummah while they are united, strike his neck with the sword whoever he may be.” Hence, those who rebel against the Imam are considered rebels. They should be invited to repent and their doubts should be dissipated, but if they persist, they should be killed.

通过禁止国家的分裂、禁止对国家的叛乱以及禁止乌玛的分裂，国家的统一与乌玛的统一便成为至关重要的问题，因为立法者（真主，SWT）已经规定，对此所采取的措施关乎生死。因此，凡犯下此类行为者，要么悔罪，要么被杀。穆斯林曾经执行这一规定，并将其视为最重要、最关键的事务之一。他们对于此事，从不对任何穆斯林宽容，无论此人是谁。阿里从不对穆阿维叶宽容，阿里、倭马亚人或阿拔斯人也从不对哈瓦利吉派宽容，关于此事的确凿史实不胜枚举。然而，当哈里发政权衰弱、对伊斯兰的理解衰退时，穆斯林便对伊斯兰国土脱离哈里发政权的本体一事保持沉默。于是，穆斯林之间被打入了一道楔子，他们分裂成了若干国家。然而，任何国家脱离国家本体，都是至关重要的问题，它要求叛乱者悔罪，或对其发动战争，无论需要付出多大的生命或财产代价。

By prohibiting the plurality of the state and the rebellion against it and by prohibiting the division of the Ummah, the unity of State and that of the Ummah becomes a vital issue, because the Legislator (swt) has decreed that the measure to be undertaken towards them is a measure of life and death. Hence, he who perpetrates such an act should either repent or be killed. The Muslims had implemented this and used to consider it to be amongst the most important and most critical of matters. They never used to be lenient in this towards any Muslim whoever he might have been. Ali was never lenient with Mu’awiyyah, nor were Ali, the Ommayyads or the Abbasids lenient with the Khawarij, and the established facts pertaining to this are innumerable. However, when the Khilafah became weak and the understanding of Islam declined, Muslims kept silent over the breakaway of Islamic lands from the body of the Khilafah. Thus, a wedge was driven between the Muslims and they dissembled into several states, despite the fact that the breakaway of any country from the body of the State is a vital issue that stipulates either the repentance of the rebels or the waging of war against them, regardless of the cost in lives or in wealth.

情况发展到穆斯林分居于多个国家的地步，而哈里发国也成为其中之一。局势甚至further恶化，以至于一些穆斯林开始呼吁成立一个伊斯兰联盟，使哈里发国与那些脱离它的国家签订协议。如此一来，哈里发国就会认可它们的分离以及分裂为多个国家的状况。这将助长穆斯林的分裂，使他们变成多个民族和国家，尽管这是一个至关重要的问题，而且关于悔改或死亡的圣训是明确的。因此，当穆斯塔法·凯末尔宣布土耳其从伊斯兰其他土地中分离出去时，并不令人意外；当他宣布同意将伊斯兰土地交给异教国家来决定其命运时，也同样不足为奇，因为这一问题已从至关重要的层面被降低了。于是灾难发生了，穆斯林对于生活在多个国家之中、被分裂为多个民族和国家一事变得漠不关心。这仅仅是因为乌玛的统一问题和国家的统一问题不再被视为至关重要的问题，针对它们所采取的措施也不再是关乎生死的措施。

The situation reached the point where Muslims lived in several states and the Khilafah became one of these states. The situation even worsened to the point where some Muslims started to call for an Islamic league, where the Khilafah state would enter into agreements with the states which broke away from her. In this way the Khilafah State would approve of their separation and of it becoming several states. This would support the disunity of the Muslims so that they turn into several peoples and nations, despite the fact that this was a vital issue and despite the explicitness of the ahadith about repentance or death. Hence, it came as no surprise when Mustafa Kemal declared the dismemberment of Turkey from the rest of the Islamic lands, and even when he declared his approval of surrendering the Islamic lands to the Kufr states to decide their fate because the issue was relegated from the level of being a vital issue. So, the calamity took place and the Muslims became indifferent towards having to live in several states, and being divided into several peoples and nations. This was only because the issue of the Ummah’s unity and the issue of the state’s unity were no longer regarded as vital issues and the measure undertaken towards them was no longer a measure of life and death.

因此，必须将这一问题恢复到应有的位置，并将其视为至关重要的问题，从而防止任何国家从哈里发的躯体中被分割出去，即使这会导致数年的战争，即使这会导致数百万穆斯林被杀。

Hence, it is imperative to restore this issue to its rightful place and to consider it as a vital issue, thus preventing the dismemberment of any country from the body of the Khilafah, even if this led to several years of fighting and even if it led to the killing of millions of Muslims.

同样，伊斯兰教把公开显露的明显的无信仰（Kufr）视为至关重要的问题，并把针对它所采取的措施视为生死攸关的措施。伊斯兰教既确定了这一问题，也确定了相应的措施。穆斯林在奥夫·本·马利克的圣训中记载，安拉的使者ﷺ说：将会有埃米尔被任命来管理你们，你们会看到他们有行善的举动，也有作恶的举动。憎恶他们恶行的人便免于责备，不赞同他们恶行的人也得以安全，但认可并追随他们的人则必遭毁灭。有人问：安拉的使者啊！难道我们不应当用剑与他们作战吗？他说：不，只要他们仍在你们中间领导拜功。另一则传述中说：他们说：

Likewise, Islam has made the displaying of flagrant disbelief (Kufr) one of the vital issues, and made the measure undertaken towards it a measure of life and death. Islam determined the issue and the measure. Muslim reported in the Hadith of Auf ibn Malik that the Messenger of Allah (saw) said: “Amirs will be appointed over you, and you will find them doing good deeds as well as bad deeds. The one who hates their bad deeds is absolved from blame, the one who disapproves of their bad deeds is also safe, but the one who approves and follows is doomed.” It was said: “O Messenger of Allah! Should we not fight them with the sword?” He said: “No, as long as they continue to establish prayer amongst you.” In another narration : “They said:

"真主的使者啊，那我们不应当与他们作战吗？"他ﷺ回答说：

“O Messenger of Allah, should we not fight them then? He (saw) replied:

“只要他们仍在你们中间维持礼拜，就不可反抗。”布哈里（Bukhari）转述，乌巴达·本·萨米特（Ubadah ibn us-Samit）说：

“No, as long as they continue to establish prayer amongst you.” Bukhari reported on the authority of Ubadah ibn us-Samit who said:

使者ﷺ召唤我们,我们便向他宣誓效忠,誓言是听从与服从,无论顺境逆境、安逸困苦,以及艰难的境况;不与执政者争执,除非看到他们明显的kufr,而我们对此有来自安拉的确凿证据。在塔巴拉尼的传述中说:“明显的kufr”;在艾哈迈德的传述中说:“只要他没有命令你们犯明显的罪过。”又有传述,出自奥夫·本·马利克·艾什賈仪,他说:你们最好的伊玛目,是你们爱他们、他们也爱你们,你们为他们祈祷、他们也为你们祈祷的人;你们最坏的伊玛目,是你们憎恨他们、他们也憎恨你们,你们诅咒他们、他们也诅咒你们的人。我们问道:“安拉的使者啊,那我们是否应当起来反抗他们呢?”他说:

“The Messenger of Allah (saw) invited us so we pledged our Baya’a to him to hear and to obey in weal and woe, in ease and in hardship and evil circumstances; that we would not dispute with the people in authority, unless one witnessed a flagrant Kufr of which one had a conclusive proof from Allah.” In Al-Tabarani’s narration it said: “evident Kufr”, and in a narration by Ahmed, it said: “As long as he does not order you to commit a flagrant sin.” It was also reported on the authority of Auf ibn Malik Al-Ashjayi who said: “The best of your Imams are those whom you love and they love you and who pray for you and you pray for them, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.” We asked: O Messenger of Allah shall we not then resist them? He said:

只要他们仍在你们中间坚持礼拜。礼拜的坚持体现在宗教（Deen）的确立之中。它也等同于以伊斯兰统治，以及显现其仪式。明显的Kufr（不信）是体现在统治者所作所为中的不信，即以不信统治。

“as long as they continue to establish Salah among you.” Establishing Salah is reflected in the establishment of the Deen. It is also tantamount to the rule by Islam and the manifestation of its rites. The flagrant Kufr is the Kufr manifested in the actions performed by the ruler, which is the rule by Kufr.

因此,这些圣训所蕴含的理念是:如果统治者未能确立伊斯兰的统治,未能维护伊斯兰的仪式,我们就应当反抗他们;如果他们确立了**kufr**(**Kufr**)的统治,我们就应当与他们作战。

Hence, the concept behind these Ahadith is that we ought to resist the rulers if they fail to establish the rule of Islam and if they fail to uphold its rites, and that we ought to fight them if they establish the rule of Kufr.

也要在目睹明显的kufr（否认信仰、背弃真理）时，向当权者提出质疑。

Also to challenge the people in authority if we witness a flagrant Kufr.

“挑战他们”意味着提出挑战，即便这会导致与他们交战。经文中提到：学者们一致认为，服从掌权的苏丹并与他一同圣战是义务。服从他优于反抗他，因为这样可以保全生命，安抚民众。然而，他们将其中的例外排除在外，即苏丹公然显露明显的反信（Kufr）之时，此时服从他是被禁止的，应当由有能力者与他作战，正如圣训所述。沙卡尼（Al-Shawkani）在其名为《Nayl-ul-Awtar》的书中写道：那些认为必须以刀剑抵抗不义者并与之斗争的人，以《古兰经》和圣训中的普遍经文作为证据。因此，关于以伊斯兰统治、阻止以反信制度统治的问题，是一个至关重要的问题，因为立法者（SWT）将针对此事所应采取的措施定为生死攸关的措施；因此，不以伊斯兰统治、而以反信制度统治的人，要么悔改，要么被处死。

Challenging them means generating the challenge even if this led to fighting them. It is mentioned in Al- Fatah: “The scholars have agreed upon the obligation of obeying the dominant Sultan and of performing Jihad alongside him. His obedience is better than rebellion against him, for this would spare lives and appease the populace. However, they excluded from this the case where flagrant Kufr is displayed by the Sultan, in which case it would be forbidden to obey him, he should rather be fought by those who are capable, as mentioned in the Hadith.” Al-Shawkani wrote in his book entitled Nayl-ul-Awtar : “Those who hold the opinion that it is obligatory to resist the wrongdoers with the sword and struggle against them, they used as evidence the general texts in the Book and the Sunnah .” Hence, the issue pertaining the obligation of ruling by Islam and preventing the rule by Kufr is a vital issue, because the Legislator (swt) has made the measure that should be undertaken towards it a measure of life and death; thus, he who does not rule by Islam and rules by a Kufr system should either retract or be killed.

穆斯林被命令不得对非真主所降之法的统治保持沉默,因为这是一件至关重要的事情。然而,当穆斯林灵魂中的敬畏(Taqwa)减弱,他们对伊斯兰的理解也随之减弱时,他们便容易对哈里发和统治者在某一件事上以kufr(不信)统治的行为保持沉默;而当他们的软弱加深时,他们又容易对统治者在多件事上以kufr统治的行为保持沉默。这种沉默的长远后果是,统治者胆敢公然推行kufr。埃及的穆斯林在统治者采用法国民法、废除沙里亚律例时保持了沉默。伊斯兰国家的穆斯林在1909年kufr的规则被确立为穆斯林的宪法时也保持了沉默。尽管他们起初曾起来反抗,但之后便归于沉默。因此,当穆斯塔法·凯末尔摧毁哈里发制度和伊斯兰的一切律例,并宣布实行kufr的统治时,也就不足为奇了。这是因为穆斯林已不再将此事视为至关重要的问题,于是灾难发生了,穆斯林也很容易就能目睹公然的kufr而不拔剑将其铲除;他们甚至很容易在kufr的统治之下生活而不加谴责。更糟的是,大多数穆斯林接受了kufr的律例,习以为常,并自愿放弃伊斯兰的律例。局势发展到这样一种地步:穆斯林不仅接受kufr、呼吁kufr,还对其保持沉默,不与之斗争。这一切只因为以kufr体制统治不再被视为至关重要的问题,而针对它所采取的措施也不再关乎生死。

The Muslims are ordered not to keep silent over the rule by other than what Allah (swt) has revealed, because it is a vital issue. However, when Taqwa (piety) weakened in the souls of the Muslims and their understanding of Islam also weakened, it became easy for them to keep silent over the Khulafa’ and the rulers if they ruled by Kufr in one single matter; and when their weakness increased, they found it easy to keep silent over the rulers if they ruled by Kufr in several matters. The long term consequence of this silence was that the rulers had the audacity to implement Kufr in a flagrant manner. The Muslims in Egypt kept silent when the ruler implemented the French civil law and abolished the Shari’ah rules. The Muslims kept silent in the Islamic State when the rules of Kufr were established as a constitution for the Muslims in 1909. Though they revolted against them at first, they remained silent afterwards. Hence, it came as no surprise when Mustafa Kemal destroyed the Khilafah and all the rules of Islam and declared the rule of Kufr. This was so because the Muslims no longer regarded this issue as a vital one, thus the calamity occurred and it became easy for the Muslims to witness the flagrant Kufr without brandishing the sword to remove it; it even became easy for them to be ruled by Kufr without condemning it. Worse still, the majority of Muslims accepted the rules of Kufr, became accustomed to them and relinquished the rules of Islam by choice. This situation reached such a point that Muslims accepted Kufr and called for it, in addition to keeping silent over it and not fighting against it. All this was only because the issue of ruling by a Kufr system was no longer considered to be a vital issue, and the measure undertaken towards it was no longer that of life and death.

因此，必须将这一问题重新放回它应有的位置，并将其视为至关重要的问题。即便为此需要持续数年的战斗，即便为此导致数百万穆斯林被杀、数百万信士殉难，也必须阻止由一个库夫尔（Kufr）制度来统治。

Hence, it is imperative to reinstate this issue in its rightful place and to consider it a vital issue. Thus, the rule by a Kufr system would be prevented even if this led to several years of fighting and even if it led to the killing of millions of Muslims and to the martyrdom of millions of believers.

因此,对所有重大问题的认识,立法者(SWT)

Therefore, the perception of all the vital issues which the Legislator (swt)

那些本已确定并为之划定、须以生死相拼的界限被削弱了。这些事务与伊斯兰信仰（Aqeedah）的联系已经减弱，它们从原有的位置上跌落，以至于不再被视为极为关键的沙里亚律例，不再被视为需要拿起武器去为之奋战的事情。于是，它们被移出了立法者（swt）所安置的位置，即从根本性大事的位置上被移开。因此，沙里亚为之规定的应对方式，不再被认为是以武力抵抗，以铲除库夫尔的统治、恢复伊斯兰的统治。所以，摧毁哈里发制度、废除伊斯兰体制的问题，不再被视为一件根本性的大事，这一事实也不再是主导性的考量。于是，穆斯塔法·凯末尔推进了他的行动，摧毁了哈里发制度，将伊斯兰从政治版图上抹去，却没有任何人拿起武器起来反抗他、与他作战。因此，库法尔摧毁哈里发、将伊斯兰体制从现实中清除，是在数百万穆斯林的注视之下轻易而简单地完成的。如果当时的穆斯林意识到这件事是根本性的大事，穆斯林的命运与伊斯兰的命运都系于此，而针对它所必须采取的措施是拿起武器与穆斯塔法·凯末尔作战，那么穆斯林就不会遭受这样悲惨的打击。因此，穆斯林未能认识到这一问题是需要以生死相拼之措施应对的根本性大事，正是他们所遭受灾难的原因。

had outlined and determined and for which He made the measure to be undertaken towards them one of life and death, had weakened. The linkage of these issues to the Islamic Aqeedah had weakened, and they were relegated from their position to the point where they were no longer perceived as being very critical Sharia’ah rules, for which arms should be taken up; thus they were relegated from the position in which the Legislator (swt) had placed them, i.e. they were relegated from the position of the vital issue. Consequently, the measure which the Shari’ah had decreed towards them was no longer deemed to be resistance by force to remove the rule of Kufr and restore the rule of Islam. Therefore the issue of destroying the Khilafah and removing the system of Islam was not perceived as a vital issue, and the fact that the issue was a vital one was not dominant consideration. So Mustafa Kemal went ahead with his action, destroyed the Khilafah and wiped out Islam from the political map without anyone taking up arms against him and fighting him. Therefore, the Kuffar's destruction of the Khilafah and their removal of the system of Islam from existence occurred with ease and simplicity, before the eyes of millions of Muslims. Had the Muslims been at the time aware of the fact that this issue was a vital one, upon which the fate of the Muslims and the fate of Islam depended and that the necessary measure towards it was to take up arms and fight Mustafa Kemal, the Muslims would not have been dealt this tragic blow. Hence, the Muslims’ failure to perceive that this issue was a vital issue which necessitated a measure of life and death, was the cause of the calamity that befell them.